In the Tripitaka, there are two translations of the eight Pumi mantras.

One was translated by Master Xuanzang, and the other was translated by Master Faxian.

The version translated by Master Xuanzang is less than the version translated by Master Faxian.

Then there are some differences in individual mantras, but this method is related to Maitreya Bodhisattva, Master Xuanzang is now serving Maitreya Bodhisattva in the inner courtyard of Tushi, we can choose the version translated by Master Xuanzang in the recitation, you can get the blessing of Master Xuanzang.

In the Sutra of the Six Paramitas, the Buddha once mentioned that the Dharma of his life and even the Dharma spoken by the Buddhas of the past, present, and future, is that the 84,000 Dharma can be divided into five types.

Those who practice the Dharma must choose the right method according to their roots, and the Buddha specifically pointed out that in the period of the end of the Dharma, sentient beings who are deeply troubled and suffering are most suitable for practicing the Dharma.

The Dharma of the Truth, with Vajrapani Bodhisattva as the general master, that is, Vajrapani Bodhisattva is in charge of all Tantric Dharma, and those who practice Tantra will definitely be accomplished if they can receive the blessings of Vajrapani Bodhisattva.

The eight mysteries, from a very deep point of view, are actually the manifestation of the eight merits of Vajrapani's own nature.

These eight merits can make up for the deficiencies of sentient beings in many places of practice.

If you want to put it simply, it's like a classmate bully and a scumbag, a student bully is very easy for various exams or something, and it is trivial to complete it.

But that's not good for the scumbags, and the scumbags will try their best to get the exam and not fail the exam.

Eight Pumi, its special use is like letting the student to directly help the student scumbag take the exam, although the student is still a student for the time being, but the test paper score is the same as the student master.

The Buddha also foresaw that sentient beings at the end of the Dharma would encounter all kinds of internal and external troubles when they practiced the special mantra mantras, such as inhuman obstacles stealing merits, breaking the Dharma on their own, getting stuck in bottlenecks, and so on.

Only then did he say this method without asking questions, and use this method to help sentient beings at the end of the Dharma, so as to benefit from the divine mantra and even manifest himself to achieve it.

In addition, there is an additional guarantee, that is, those who hear the mantra and can recite it from time to time can be supported by immeasurable ghosts and gods in this life and present life, and at the end of their lives, they will not fall into the evil paths of hell, hungry ghosts, beasts, etc., and will see the Buddhas and Bodhisattvas appear in front of him, explain the profound Dharma for him, and after hearing the Dharma, he will be reborn in front of Maitreya Bodhisattva in the Heavenly Palace, and then follow Maitreya Bodhisattva to the world of samsara and practice to become a Buddha.

There are two ways to recite this mantra, one is:

Namor Vajrapani Bodhisattva thousand voices.

Reciting the eight secret names of the Bodhisattva is the treasure of merit. Majestic elephant ears. Good and brave. Victory Cloud. Cheng Ran. Subtle color. Strict ornamentation. Vajra. One hundred and eight times.

Then there are eight Pumi mantras one hundred and eight times or more.

In the end, the Vajrapani Bodhisattva Bad Demon Mantra was chanted, and he was pap and dee five hundred times.

The second method is to recite Venerable Nama Xuanzang 18 times.

Recite the Bodhisattva's eight secret names and merit treasures. Majestic elephant ears. Good and brave. Victory Cloud. Cheng Ran. Subtle color. Strict ornamentation. Vajra. One hundred and eight times.

One hundred and eight mantras of the eight Pumi.

The first way of practice is suitable for people who are not intervening and whose mantra has been broken, just like those who practice the Ruyi Wheel Guanyin, they should first stop reciting the Ruyi Wheel and recite the eight Pumi mantras for a period of time, holding 10,000 to 100,000 mantras, and then continue to practice the Ruyi Wheel and will be able to regain access to the Guanyin Stream.

If you want to teach the black hand a lesson, you can hold the vajra and recite the bad devil mantra with anger without interruption, and the person who stretches out his hand will suffer from the burning fire, and the cultivator will also have a dream.

The vajra is a tantric ritual instrument, because of its firm texture, it can break through various substances, so it is called vajra, there are single strands, two strands, three strands, four strands, five strands, nine strands, human-shaped pestle, karma vajra, tower pestle, treasure pestle and other different types.

In Buddhist Tantra, the vajra symbolizes invincible, invincible wisdom and true Buddha-nature, which can cut off all kinds of afflictions, destroy all kinds of demons that hinder the path of cultivation, and is the object of esoteric deities or the ritual instrument of yogis. All the vajra deities of the Mandala Sea Society hold vajra. The true words and deeds are also often carried by them, and the pestle is used to symbolize the wisdom of the Vajra to break the obstacles of ignorance and delusion, inner demons and outer demons.

There are a lot of magic weapons in Buddhism, Nanyang Hinayana Buddhism uses a demon sword, as for Mahayana Buddhism, the sutra is more common, that is, the robe, bowl, tin rod and the like, which are used by people with magical powers, and can also play the effect of subduing demons, as for Tantra, there are three common ones, the vajra, the demon pestle, and the vajra.

For example, if you want to practice the Vajra Method, you must prepare a vajra bell, and if you want to practice the Pupa Vajra, you must prepare a vajra.

These three kinds of magic weapons are often confused, but they are actually very different.

The vajra, that is, Dorjee, is lantern-shaped at both ends.

Vajra, one end is a Buddha statue, and the other end is a three-edged tip.

The demon pestle, one end is lantern-shaped, and the other end is a three-edged tip.

Vajra, originally a weapon, was later absorbed by Tibetan Buddhism as a magic weapon, made of copper, silver, wood, ivory and other materials, the appearance is similar, all have a pointed blade, but the handle is decorated differently because of different uses.

Some of the handles are Buddha heads, while others are statues of Guanyin Bodhisattva, wearing a five-skull crown and a horse's head at the top.

It means wrath, surrender.

When cultivating the Dharma, it is erected at the four corners of the mandala, which means that the area of the ashram is as strong as a vajra, and all kinds of demonic obstacles cannot be harmed.

The demon pestle is the vajra demon pestle, the Tibetan transliteration Puba pestle, also known as the karma pestle, is a kind of magic weapon in Tibetan Buddhism, originally belonged to a kind of ancient Tianzhu weapon, and is now cited as one of the magic weapons by Buddhism.

One end of it is the shape of a vajra, the other end is a three-edged shape with a point, and there are three Buddha statue heads as handles in the middle section, one is a laughing form, one is an angry shape, and one is a scolding shape.

This ritual weapon is usually used by the Buddhist Tantric Cultivation Method to subdue demons and grudges, indicating that it has powerful mana.

Vajra and Demon Slaying Pestles are used differently:

First of all, the vajra is a peg erected in the four corners of the altar during the practice of Esoteric Buddhism, which is used to enchant the boundary, so that the place of the ashram is as strong as the vajra, and all obstacles cannot invade.

The vajra, on the other hand, in Esoteric Buddhism, symbolizes the bodhicitta that destroys afflictions, and is a prop for the deities to hold or practice the Dharma.