There are rākṣasas called 1. Lambā, 2. Vilambā, 3. Crooked-Teeth, 4. Flower-Teeth, 5. Black-Teeth, 6. Many-Hairs, 7. Insatiable, 8. Necklace-Holding, 9. Kuntī, and 10. Plunderer-Of-Energy-Of-All-Beings {Robber of the Vital Vapors of All Living Beings}.

Daughters of rākṣasas and others, ten female demons, possess great powers in the world. They are the mothers of various demons. They respect and obey the Buddha’s orders, as they also pronounce this charm. Even though the demons are wicked, they do not disobey their mothers. As their mothers obey the Buddha, so their sons follow them.

In the heart of a man there are seven [measures of] mucus sweet water for nourishing human life. If a rākṣasa enters into a man’s body, and drinks one mucus, then he (the man) suffers a head illness. If [the demon] drinks two, three, or four [measures of] mucus, then the man loses consciousness. This is curable, but if he is left there he is bound to die. Thus, he is “robbed of vital vapors.”

Thereupon Vaiśravaṇa Heavenly-King, the Protector of the World, said to the Buddha … and Thereupon World-Holding Heavenly-King, accompanied by thousands of billions of nayutas of gandharvas who were surrounding him respectfully, came to the Buddha…

Vaiśravaṇa is the heavenly king (mahārāja) of the North, primarily commanding the two demons, yakṣa and rākṣasa. The mahārāja controlling the East (Dhritarāshtra) has two demons under him: gandharva and piśācāh. The mahārāja of the South rules over two demons: kumbhāṇḍa and hungry ghost. The mahārāja of the West controls all [the remaining] dragons (nāgas) and kinnaras. Each of the four mahārājas thus is in charge of his own territory.

Thereupon Brave-In-Giving Bodhisattva said to the Buddha: … If he keeps these dhārānis, this teacher of the Dharma will not have his weak points taken advantage of by any yakṣa, rākṣasa, pūtana, kṛtya, kumbhāṇḍa or hungry spirit.”

Pūtana is an inauspicious demon [haunting the people] of the world. One, when afflicted by the disease caused by it, is bound to die. Kṛtya is a demon arising from a corpse.

The cause and conditions and calendrical numbers match with each other in the way a shadow [matches with a real object] and echo [matches with a real voice;] [this being the case], how can one escape luck or misfortune and calamities or happiness? Yet, profound speeches and preaching on li are cut off from the general mass [by the dimension that can be expressed only as] wondrous or mysterious, with the result that those with shallow knowledge become [tool weak-willed to receive and keep [the sūtra]. [The Buddha] wants them to rely on incantation in order to make sincere the collective sentiment of contemporary beings. The people of the other realms believe in and respect incantation. The method (fa) of incantation can ward off misfortune and invite luck and is applicable to every situation. The latter age will see lots of fearful things happening; nobody will be able to cultivate the good without the risk of being harmed. Thus, the Sage, having sympathy for their stupidity and darkness, preaches these methods for them, [so that] those who are ignorant of li but hope to unite therewith may quickly come to have faith. Thus, he borrows the incantation of names to record there the preaching of li. This way li can be preached anywhere, again achieving [the unity of] name and actuality. Furthermore, the advent of fortune or misfortune has to do with demons and Spirits. By using charms, one can order them not to do any harm. All those who are fearful of the bonds and are afraid of harm should cultivate [the cause of] the sūtra. Having reached [the stage of] cultivating [the cause of] the sūtra, naturally there is the need for secret words. As the comprehension of secret words become manifest, misfortune destroys itself. Now, the Dharma Blossom being the ultimate inward level, the Buddha resorts to incantation in preaching it. People are pleased with the benefits of incantations and like to take advantage of it. They become inclined to and immersed in it; they receive and keep it with great care.

Although the li of the incantation is one, the way the words are arranged is not identical. All have [the order of] right and left, which are solely entrusted to the Buddha. Therefore, again, because of this, the words are arranged in the order in which they were uttered by the Buddha. If any reversal [of the words] occurs later, O the sin would be grave. If it is a charm for one who keeps [the sūtra], that is called dhārāṇi. Charms, being the words of demons and spirits, are not translatable.

In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha.

The bodhisattva Fine Sound appeared in various bodies, in order to attain the samādhi of the body of all forms. Here also Avalokiteśvara preaches the Dharma, appearing in various forms, all for the sake of propagating the Dharma Blossom. Men are different, [but] the path (Tao) remains the same, which shows that [various] cultivations are certain to lead to attainment [of the One]