T18n0895a_蘇婆呼童子請問經
大正藏第 18 冊 No. 0895a 蘇婆呼童子請問經
No. 895 [cf. No. 896]
蘇婆呼童子請問經卷上
唐天竺三藏輸波迦羅奉 制譯
律分品第一
爾時執金剛菩薩大藥叉將。威力難思。光超千日。一心而住。于大會中。有一童子。名曰蘇婆呼。大悲淳厚。即從座起。虔誠頂禮執金剛足已曲躬合掌白言。大威尊者。我今抱疑日久。欲有少問。唯見聽許。
爾時執金剛大藥叉將言。汝所疑者。今恣汝問。我為汝決疑情斷除。蘇婆呼童子曰。我今恣問尊威聽許。我久疑者。遍觀一切世間出家在家善男女等。為求出離生死海故。求覓陀羅尼速成就法。節食持誦專心勤苦。如是修行仍不成就。唯愿尊者分別解說不成就因緣及成就法。尊威悲光。能除眾生極重苦源。所演真言。復能破障。菩薩修因。行其六度。至極等妙。行愿不虛。所施言教。皆為眾生。進趣菩提。何因眾生。持誦真言不復獲果。尋師所求。真言悉地上中下法。從日至月。月至經年。從年極至一形。具修苦行晝夜不闕。亦無效驗。若以依法作不成者。此真言句不可依也。若須依者。先以行說一無證效。世尊設教。若能持誦真言。即得智慧得離無明。無明斷故即寂滅解脫。若如此者
【現代漢語翻譯】 現代漢語譯本 《蘇婆呼童子請問經》捲上
唐朝天竺三藏輸波迦羅奉旨翻譯
律分品第一
當時，執金剛菩薩（Vajrapani Bodhisattva，手持金剛杵的菩薩）作為大藥叉將（yaksha general，夜叉首領），威力不可思議，光芒勝過千個太陽，一心安住於法會之中。在大會中，有一位童子，名叫蘇婆呼（Subahu，善臂），具有深厚的大悲心。他即從座位起身，虔誠地頂禮執金剛的足，然後彎腰合掌，稟告說：『大威德的尊者，我心中抱有疑問已經很久了，想要請問一些問題，希望您能允許。』
當時，執金剛大藥叉將說：『你所疑惑的事情，現在可以隨意發問。我將為你解答疑惑，斷除疑慮。』蘇婆呼童子說：『我現在隨意發問，承蒙尊者威德允許。我長期疑惑的是，遍觀一切世間出家、在家的善男信女等，爲了求得脫離生死苦海，求覓陀羅尼（dharani，總持）以期快速成就。他們節衣縮食，專心持誦，勤奮刻苦。像這樣修行，卻仍然不能成就。唯愿尊者分別解說不能成就的因緣，以及能夠成就的方法。尊者的威德悲光，能夠消除眾生極重的痛苦根源。所宣說的真言（mantra，咒語），又能破除障礙。菩薩修習因地，奉行六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），達到極致等妙的境界，所發的誓願不會虛假，所施予的言教，都是爲了眾生，使他們趨向菩提（bodhi，覺悟）。為什麼眾生持誦真言卻不能獲得果報？他們尋訪老師，所求的真言有悉地（siddhi，成就）的上、中、下法，從一天到一月，一月到一年，從一年到終身，具足修習苦行，晝夜不間斷，也沒有效果。如果依法修作都不能成就，那麼這真言語句就不可信賴了。如果必須信賴，那麼先以修行來說，沒有一點證驗效果。世尊（釋迦摩尼佛）設立教法，說如果能夠持誦真言，就能獲得智慧，就能脫離無明（avidya，迷惑）。無明斷除的緣故，就能寂滅解脫。如果這樣的話……』
【English Translation】 English version Subahu Kumara Pariprccha Sutra, Volume 1
Translated under imperial decree by Tripitaka Master Subhakara from India during the Tang Dynasty
Chapter 1: Division of Vinaya
At that time, Vajrapani Bodhisattva (the Bodhisattva holding the vajra), as a great yaksha general (leader of yakshas), possessed inconceivable power and radiance surpassing a thousand suns, abiding single-mindedly in the assembly. Within the great assembly, there was a youth named Subahu (Good Arms), possessing profound great compassion. He immediately rose from his seat, reverently prostrated at the feet of Vajrapani, and, bowing with palms joined, reported: 'Venerable one of great power, I have held doubts for a long time and wish to ask a few questions. I beseech you to grant me permission.'
At that time, the great yaksha general Vajrapani said: 'Whatever you doubt, you may now ask freely. I will resolve your doubts and dispel your uncertainties.' The youth Subahu said: 'I now ask freely, with the venerable one's permission. What I have long doubted is this: observing all sentient beings in the world, both monastic and lay, male and female, who seek to escape the sea of samsara (cycle of birth and death), they seek dharanis (mantras) in order to quickly attain accomplishment. They practice frugality, diligently recite, and exert themselves with focused effort. Yet, despite such practice, they still do not attain accomplishment. I beseech the venerable one to explain the causes of non-accomplishment and the methods for achieving accomplishment. The venerable one's majestic compassionate light can eliminate the extremely heavy sources of suffering for sentient beings. The mantras (true words) you proclaim can also break through obstacles. Bodhisattvas cultivate the causes, practicing the six paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom) to the utmost perfection. Their vows are not in vain, and the teachings they impart are all for the sake of sentient beings, guiding them towards bodhi (enlightenment). Why is it that sentient beings, when reciting mantras, do not obtain the fruits? They seek teachers, and the mantras they seek have superior, intermediate, and inferior methods of siddhi (accomplishment), from a day to a month, from a month to a year, from a year to a lifetime, fully practicing asceticism, day and night without interruption, yet there is no effect. If one cannot achieve success even when practicing according to the Dharma, then these mantra phrases are unreliable. If one must rely on them, then, speaking from practice, there is not a single verifiable effect. The World-Honored One (Shakyamuni Buddha) established the teachings, saying that if one can recite mantras, one will obtain wisdom and be freed from avidya (ignorance). Because ignorance is severed, one will attain nirvana (extinction of suffering) and liberation. If this is the case...'
。何故不得悉地果愿。應棄真言。當順無明。何須勤苦持誦真言求于悉地。一切聖人教不妄施。眾生興心動念舉意求者。菩薩得他心智。滿眾生愿。與第一樂。何故眾生求不滿愿。苦者不獲樂果。令無量眾生墮疑謗中。我聞一切聖人皆不妄語。所施言教。眾生聞者。依法修行。即見正道獲報無邊。云何作業而得果耶 為法不具耶 為不依時節耶 為不得日耶 為不得月耶 為不得星耶 為不得處所耶 為處所不凈耶 為供養不具足耶 為不得同伴耶 為不專心耶 為放逸耶 為坐多耶 為惛沈耶 為思想多耶 為身不凈耶 為衣不凈耶 為然燈不是耶 為食器不如法耶 為花不如法耶 為安食不如法耶 為酥酪乳不如法耶 為請佛菩薩金剛天等鬼神等不如法耶 為持誦人犯觸食耶 為持誦人經過穢處耶 為持誦人共婦人同牀坐臥耶 為持誦人犯食五辛耶 為持誦人盜佛法僧物耶 為持誦人劫奪一切眾生並欺孤窮人耶 為不行六度耶 為不供養佛法僧耶 為不供養一切善知識及一切眾生耶 為輕賤一切眾生耶 為呼摩不如法耶 為真言字句有加減耶 為藥味不周備耶 為器不如法耶 為下香水不如法耶 為不浴尊像耶 為不經行耶 為不坐禪耶 為洗手腳不凈耶 為不嚼楊枝耶 為漱口不凈耶 為洗凈不如法耶 為採花
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不如法耶 為弟子不如法耶 為弟子師主心有異耶 為弟子不如法辦食耶 為持誦人觸手污凈食耶 為呼摩時口吹火耶 為柴不如法耶 為將殘食供養佛耶 為持誦人為吃殘食耶 為持誦人二時不讀經耶 為違背師僧耶 為反逆父母耶 為不受師主教敕耶 為持誦人多談世事耶 為求名利耶 為求名聞耶 為熾然世法作業耶 為白月作法不如法耶 為黑月作法不如法耶 為五星失度不作法耶 為日月薄食不作法耶 為結界不如法耶 為護身不如法耶 為坐起不如法耶 為出入不如法耶 為吃食不如法耶 為正食時不想五部尊神主耶 為不想本部尊主耶 為大供養時結護。一切諸食器。及飲食等不如法。為魔得便耶 為入精舍不作開門法耶 為慾念誦時。為逢黃門共語耶 為是共處女寡女語耶 為當不擇地坐耶。
如是等污觸犯事我今都不覺知。何況未來眾生。曉悟此事。唯愿尊者興大悲心。救護眾生。指授儀則唸誦法門。兼作呼摩三種悉地。速證效驗。令未來眾生。一一依此行。咸升解脫。
爾時執金剛菩薩大藥叉將。當聞蘇婆呼童子如是問已。須臾自言。善哉善哉童子。愍念諸眾生。慈悲遍覆。由如月光普照世間。緣汝此心極大悲故。已超大切諸大菩薩菩提心。莊嚴法門不求己樂。利益有情能忍大苦。
是故菩薩。見眾生苦菩薩亦苦。見眾生樂菩薩亦樂。我觀汝心終不為己。利眾生故發如是問。汝今一心思惟諦受我法。吾當為汝分別解說。若有持誦一切真言法。先於諸佛深起敬心。次發無上菩提之心。為度眾生廣發大愿。遠離貪癡憍慢等業。復於三寶深生珍重。亦應虔誠遵崇大金剛部。當須遠離殺盜邪淫妄言綺語惡口兩舌。亦不飲酒及以食肉口雖唸誦心意不善常行邪見。以邪見故變為不善。得雜染果。譬如營田依時節作。種子若燋終不生芽。愚癡邪見亦復如是。假使行善終不獲果。是故應當遠離邪見。恒依正見而不動搖。修行十善增長甚深微妙之法。若有天龍阿修羅等。及食血肉諸惡鬼類。遊行世間損害有情。惱持誦人令心散亂。見正持我妙真言法時。彼等即生恐怖。此法與彼極相違故。使唸誦人令退菩提。欲令彼等不損傷者。應須入此大三昧耶曼荼羅。以諸大聖眾及與諸天所居住處。是故名為大曼荼羅。又復須入作諸事法妙曼荼羅。又能使諸天神及魔宮等。令調伏者。是故重更須入最勝明王大曼茶羅。
又入諸真言大曼荼羅。如上所說妙三昧耶者。令持誦人得滅罪故。是以應須數入。
又入諸使者等妙曼荼羅。及余無量明王妃等如是。普入福聚諸明所居住處曼荼羅已。一切諸魔遙見彼人。心懷大怖各
【現代漢語翻譯】 現代漢語譯本： 因此，菩薩見眾生受苦，菩薩也感到痛苦；見眾生快樂，菩薩也感到快樂。我觀察你的心始終不是爲了自己，而是爲了利益眾生才提出這樣的問題。你現在一心一意地思考，認真接受我的教法。我將為你分別解說。如果有人要修持一切真言法（mantra），首先要對諸佛深生敬意，其次要發起無上的菩提之心（bodhicitta），爲了度化眾生廣發大愿，遠離貪婪、愚癡、驕慢等惡業，並且對佛、法、僧三寶深生珍重之心，也應當虔誠地遵從和崇敬大金剛部（Vajra）。應當遠離殺生、偷盜、邪淫、妄語、綺語、惡口、兩舌等行為，也不飲酒和食用肉類。口中雖然唸誦，心中卻懷著不善的意念，常常奉行邪見。因為邪見的緣故，就會轉變為不善，得到雜染的果報。譬如耕田，要依照時節來耕作，種子如果被燒焦，終究不會發芽。愚癡邪見也是這樣，即使行善，終究不能獲得善果。所以應當遠離邪見，恒常依止正見而不動搖，修行十善，增長甚深微妙的佛法。如果有天（Deva）、龍（Naga）、阿修羅（Asura）等，以及食血肉的各種惡鬼，在世間損害有情眾生，惱亂持誦真言的人，使他們心生散亂。當他們見到有人如法持誦我的妙真言法時，他們就會心生恐怖，因為此法與他們是極其相違背的。爲了使唸誦真言的人退失菩提心，想要使那些惡鬼不損害持誦者，就必須進入此大三昧耶曼荼羅（Samaya-mandala），因為這是諸大聖眾以及諸天所居住的地方，所以稱為大曼荼羅。又必須進入能作成辦諸事的妙曼荼羅。又能使諸天神以及魔宮等得到調伏，所以更需要進入最勝明王大曼荼羅（Vidyaraja-mandala）。 又進入諸真言大曼荼羅，如上面所說的妙三昧耶，是爲了使持誦真言的人能夠滅除罪業，因此應當多次進入。 又進入諸使者等妙曼荼羅，以及其餘無量明王妃等所居住的曼荼羅。普遍進入福德聚集的諸明所居住的曼荼羅后，一切諸魔從遠處見到這個人，心中懷著極大的恐怖，各自...
【English Translation】 English version: Therefore, when a Bodhisattva sees the suffering of sentient beings, the Bodhisattva also suffers; when a Bodhisattva sees the happiness of sentient beings, the Bodhisattva also rejoices. I observe that your mind is never for yourself, but asks such questions for the benefit of sentient beings. Now, with one mind, contemplate and diligently receive my Dharma. I shall explain it to you in detail. If one wishes to uphold and recite all the mantra (zhenyan) methods, one must first deeply respect all the Buddhas, and then generate the supreme Bodhi mind (bodhicitta), make great vows to liberate sentient beings, stay away from greed, ignorance, arrogance and other evil deeds, and deeply cherish the Triple Gem (Triratna). One should also sincerely respect and uphold the great Vajra (Jingang) division. One must stay away from killing, stealing, sexual misconduct, false speech, frivolous language, harsh speech, and divisive speech. One should also not drink alcohol or eat meat. Although one recites with the mouth, the mind harbors evil intentions and constantly practices wrong views. Because of wrong views, one will transform into unwholesomeness and obtain defiled results. For example, when cultivating fields, one must work according to the seasons. If the seeds are scorched, they will never sprout. Ignorance and wrong views are also like this; even if one performs good deeds, one will never obtain good results. Therefore, one should stay away from wrong views, constantly rely on right views without wavering, cultivate the ten virtues, and increase the profound and subtle Dharma. If there are Devas (heavenly beings), Nagas (dragons), Asuras (demigods), and other evil ghosts that eat blood and flesh, they harm sentient beings in the world and disturb those who uphold and recite mantras, causing their minds to become scattered. When they see someone upholding and reciting my wonderful mantra Dharma according to the Dharma, they will become terrified, because this Dharma is extremely contrary to them. In order to make those who recite mantras lose their Bodhi mind, and to prevent those evil ghosts from harming the upholders, one must enter this great Samaya-mandala (sanmeiye mandaluo), because this is the place where all the great sages and all the Devas reside, so it is called the great mandala. One must also enter the wonderful mandala that can accomplish all kinds of deeds. It can also subdue the gods and demon palaces, so one needs to enter the most victorious Vidyaraja-mandala (mingwang da mandaluo) again. Furthermore, enter the great mantra mandala. The wonderful Samaya mentioned above is to enable those who uphold and recite mantras to eradicate their sins, so one should enter it many times. Also, enter the wonderful mandala of the messengers and the mandalas where the countless Vidyarajni (mingwang fei) and others reside. After universally entering the mandalas where the blessings gather and where all the Vidyas reside, all the demons, seeing that person from afar, will harbor great fear in their hearts, each...
自馳散。由數入諸曼荼羅故。為聖眾加被故。諸魔見此唸誦人。由如金剛自在奮迅所居住處。由如火聚。並皆馳散。不能為害。世間所說及出世間諸明真言。速得成就。若不入此大曼荼羅者。不具慈悲及菩提心。不敬諸佛。歸外余天。念持佛法真言者。即當自害。若唸誦人。不辦遍入諸曼荼羅者。于中隨辨一三昧耶。深心恭敬禮拜灌頂師主。請乞灌頂。得灌頂已。隨其部中。任作一業。能使一切藥叉龍王。及諸惡魔毗那夜迦猛害天等。不能惱亂。持誦人先須持戒。譬如芽種皆依地生。由勤溉灌令芽生長。世尊所說別解脫法。清凈尸羅具應修行。若是俗流唯除僧服。自余律儀悉皆無差。必須遠離諸雜染法。具行善逝敷演教門。真言法則亦復如是。唸誦人若生疲倦。應讀大乘經典。
又欲作滅罪者。向于空閑及清凈處。或以香泥或用妙砂。印塔以滿十萬。唯多最甚。內安緣起法身偈。或於舍利塔及尊像前。用涂香散花燒香然燈。懸幢幡蓋。及以妙音。讚歎供養諸佛。恒不斷絕。先須得好同伴。若無同伴得成就者。無有是處。譬如車乘闕其一輪。假令能善御者。亦不能進。唸誦無伴亦復如是。縱使勤苦作業終亦不成。然彼伴侶須具智慧。凈潔端嚴族姓生者。勇健無怖能調諸根。樂舍力者。能忍飢渴寒暑苦惱。不生退者
【現代漢語翻譯】 現代漢語譯本：他們各自逃散。因為通過數字進入各個曼荼羅（maṇḍala，壇城），爲了得到聖眾的加持，諸魔看到唸誦之人，就像看到金剛自在奮迅所居住的地方，就像看到火聚，全都逃散，不能造成傷害。世間所說以及出世間的所有明咒真言，迅速就能成就。如果不進入這個大曼荼羅，就不具備慈悲心和菩提心，不尊敬諸佛，歸依外道其他天神，唸誦佛法真言的人，就等於是在自我傷害。如果唸誦之人，不能夠普遍進入各個曼荼羅，那麼就在其中選擇一個三昧耶（samaya，誓言），以深深的恭敬心禮拜灌頂師主，請求灌頂。得到灌頂之後，根據他所屬的部，任意選擇一種事業來做，能夠使得一切藥叉（yakṣa，夜叉）、龍王，以及各種惡魔毗那夜迦（Vinayaka，象鼻神）、兇猛的天等，都不能夠惱亂。持誦之人首先必須持戒，譬如芽和種子都依靠土地生長，通過勤奮地澆灌使得芽生長。世尊所說的別解脫法，清凈的戒律應當具足修行。如果是世俗之人，唯獨除去僧侶的服裝，其餘的律儀全部都沒有差別。必須遠離各種雜染之法，具足奉行善逝（Sugata，如來）所敷演的教門。真言的法則也是這樣。唸誦之人如果感到疲倦，應當讀誦大乘經典。
又想要做滅罪的事情，面向空閑和清凈的地方，或者用香泥，或者用妙砂，印製佛塔，數量達到十萬個，越多越好。在佛塔內部安放緣起法身偈。或者在舍利塔和佛像前，用涂香、散花、燒香、點燈，懸掛幢幡寶蓋，以及用美妙的音樂，讚歎供養諸佛，恒常不斷絕。首先必須得到好的同伴，如果沒有同伴而能夠成就的人，是沒有這樣的情況的。譬如車乘缺少一個輪子，即使有善於駕駛的人，也不能前進。唸誦沒有同伴也是這樣，縱然勤奮辛苦地作業，最終也不能成功。然而那些伴侶必須具備智慧，清凈端莊，出身於好的族姓，勇敢強健沒有畏懼，能夠調伏諸根，樂於佈施，有力量，能夠忍受飢渴寒暑的苦惱，不產生退心。
【English Translation】 English version: They scatter on their own. Because one enters the various maṇḍalas (sacred diagrams) through numbers, and for the sake of being blessed by the holy assembly, when the demons see this mantra reciter, it is as if they see the place where Vajra (diamond) swiftly dwells, like a mass of fire, and they all scatter, unable to cause harm. All the worldly and transcendent bright mantras and dharanis are quickly accomplished. If one does not enter this great maṇḍala, one does not possess compassion and bodhicitta (the mind of enlightenment), does not respect the Buddhas, and takes refuge in other non-Buddhist deities. Those who recite the Buddha's Dharma mantras are harming themselves. If the mantra reciter cannot universally enter all the maṇḍalas, then among them, choose one samaya (vow), with deep reverence, prostrate to and request initiation from the initiating master. Having received initiation, according to their respective family, perform any one activity, which can prevent all yakṣas (a type of spirit), dragon kings, and various demons, Vinayaka (Ganesha), fierce deities, etc., from causing disturbance. The mantra reciter must first uphold the precepts, just as sprouts and seeds all depend on the earth to grow, and through diligent irrigation, the sprouts grow. The Pratimoksha (rules of individual liberation) taught by the World Honored One, the pure precepts, should be fully practiced. If one is a layperson, only the monastic robes are excluded, and all other precepts are without difference. One must stay away from all defiled dharmas and fully practice the teachings expounded by the Sugata (Buddha). The principles of mantra are also like this. If the mantra reciter becomes tired, they should read the Mahayana sutras.
Furthermore, if one wishes to perform actions to eliminate sins, face a secluded and pure place, or use fragrant mud or fine sand to make stupas (Buddhist monuments), reaching a number of one hundred thousand, or even more. Inside the stupa, place the verse of the Dharma body of dependent origination. Or in front of a stupa containing relics or an image of the Buddha, use scented paste, scatter flowers, burn incense, light lamps, hang banners and canopies, and use beautiful music to praise and make offerings to the Buddhas, constantly without interruption. First, one must obtain good companions. If there is no companion and one can achieve success, there is no such case. For example, if a carriage is missing a wheel, even if there is a skilled driver, it cannot move forward. Reciting mantras without a companion is also like this; even if one works diligently and hard, one will not succeed in the end. However, those companions must possess wisdom, be pure and dignified, born into a good family, be brave and fearless, able to tame their senses, be willing to give, have strength, be able to endure the suffering of hunger, thirst, cold, and heat, and not give rise to retreat.
。樂供養和上阇梨。常懷恩義。於三寶處。深心恭敬。如是等行人甚難值遇。若具如是等伴。或一二三四五。唯多更甚。持真言者畢獲成福。當須覓如是等伴。
蘇婆呼童子請問經分別處所分品第二
複次蘇婆呼童子。唸誦人若求速成就者。應覓諸佛曾經所住處。或菩薩住處。或緣覺聲聞所住之處。如是等地。諸天龍等常為供養。及以衛護。是故唸誦人。先洗身心。當具律儀常應居住如是勝處。若也不遇如是福地。亦應居止。于大河邊。或近小河及陂沼。有名花滋茂之地亦得。當離鬧阓。勿與雜居。其水清流充滿盈溢。無諸水族惡毒蟲者。或居山間閑凈之處。地生軟草豐足花果。或住山腹及巖窟中。無諸猛畏毒獸之類。如是等處。皆應深掘取一肘量凈除所有荊棘瓦礫糠骨毛髮灰炭堿鹵及諸蟲窟。乃至深掘如不盡者。應當棄之更求余處。得已修治一如前法。所掘之處填以凈土。于其地上建立精舍。極須牢固。勿使有暴風入室。泥飾壁孔。勿令有蚤蟻停住。舍上好蓋莫令漏水。四壁安窗極令明凈。其室安門。東西南北方。唯除南面不應置門。營造成已。用牛糞涂其室中。隨彼法事相應之方。安置尊像。其尊容彩畫。或刻成。以銅金銀。任力所辦皆得供養。其所畫物。應用白㲲細軟密緻匠者織成。兩頭存縷勿令
【現代漢語翻譯】 現代漢語譯本：樂於供養和尚阇梨（梵語：Upadhyaya，意為親教師）。常懷感恩之心。對於佛、法、僧三寶，內心深處充滿恭敬。像這樣的人很難遇到。如果能找到像這樣的人作為同伴，哪怕只有一兩個，三四個，或者五個人，越多越好。持誦真言的人最終會獲得成就和福報。所以，一定要尋找這樣的同伴。
《蘇婆呼童子請問經》分別處所分品第二
其次，蘇婆呼童子，唸誦之人如果想要快速獲得成就，應當尋找諸佛曾經居住過的地方，或者菩薩居住的地方，或者緣覺、聲聞居住的地方。在這些地方，諸天、龍等常常進行供養和衛護。因此，唸誦之人，首先要洗凈身心，遵守戒律，經常居住在這樣殊勝的地方。如果遇不到這樣的福地，也應當居住在大河邊，或者靠近小河、池塘，有各種美麗花朵茂盛生長的地方也可以。應當遠離喧鬧的集市，不要與閒雜人等混居。那裡的水清澈流動，充滿盈溢，沒有各種水生動物和有毒的蟲子。或者居住在山間清凈的地方，地上生長著柔軟的草，有豐足的花果。或者住在山腹或巖洞中，沒有各種兇猛可怕的毒獸。在這些地方，都應當深挖，取一肘深的土，清除所有荊棘、瓦礫、糠秕、骨頭、毛髮、灰炭、堿鹵以及各種蟲子的巢穴。甚至深挖也無法清除乾淨，就應當放棄這裡，另尋其他地方。找到之後，按照之前的方法進行修整。將挖出的地方填上乾淨的泥土。在地上建造精舍，一定要非常牢固，不要讓暴風能夠進入室內。用泥土塗抹墻壁上的孔洞，不要讓跳蚤和螞蟻停留。在精舍上面蓋好屋頂，不要讓雨水滲漏。在四壁上安裝窗戶，使其非常明亮乾淨。精舍要安門，東西北三個方向都可以，只有南面不應該設定門。建造完成之後，用牛糞塗抹室內。按照所修習的法事相應的方位，安置佛像。佛像可以用彩畫，或者雕刻而成，用銅、金、銀等材料，根據自己的能力來供養。所用的畫，應當用白色細軟密緻的㲲（一種絲織品），由工匠織成，兩頭保留線頭，不要讓它散開。
【English Translation】 English version: One delights in making offerings to the Upadhyaya (Sanskrit: Upadhyaya, meaning preceptor). Always cherishing gratitude. Towards the Three Jewels (Buddha, Dharma, Sangha), one's heart is filled with deep reverence. Such practitioners are very rare to encounter. If one can find such companions, even if only one or two, three or four, or five, the more the better. Those who uphold the True Words (mantras) will ultimately attain accomplishment and blessings. Therefore, one must seek such companions.
Sūbhūti's Inquiry Sutra, Chapter Two: Distinguishing Places
Furthermore, Subhuti, if a mantra practitioner seeks swift accomplishment, they should seek places where Buddhas have resided, or places where Bodhisattvas have resided, or places where Pratyekabuddhas (Solitary Buddhas) and Sravakas (Hearers) have resided. In such places, devas (gods), nagas (dragons), and others constantly make offerings and provide protection. Therefore, the mantra practitioner should first purify their body and mind, uphold the precepts, and constantly reside in such auspicious places. If one cannot find such blessed lands, one should also reside by a large river, or near a small river or pond, where various beautiful flowers flourish. One should stay away from noisy markets and not live among miscellaneous people. The water there should be clear and flowing, full and overflowing, without various aquatic animals and poisonous insects. Or one should reside in a quiet place in the mountains, where soft grass grows on the ground and there are abundant flowers and fruits. Or one should live in the mountainside or in caves, without various fierce and fearsome poisonous beasts. In these places, one should dig deep, taking a cubit's depth of soil, and remove all thorns, tiles, chaff, bones, hair, ashes, alkaline soil, and various insect nests. Even if digging deep cannot remove them completely, one should abandon this place and seek another. Once found, one should repair and prepare it according to the previous method. Fill the dug-out place with clean soil. Build a hermitage on the ground, which must be very sturdy, so that violent winds cannot enter the room. Plaster the holes in the walls with mud, so that fleas and ants cannot stay. Cover the hermitage well so that it does not leak. Install windows on the four walls to make it very bright and clean. The hermitage should have a door, in the east, west, and north directions, but not in the south. After construction is complete, smear the inside of the room with cow dung. According to the corresponding direction of the Dharma practice, place the Buddha image. The Buddha image can be painted or carved, using materials such as copper, gold, or silver, according to one's ability to make offerings. The painting should be done on white, fine, soft, and dense 㲲 (a type of silk fabric), woven by artisans, with the threads left at both ends, so that it does not unravel.
割截。闊幅無發未曾經用。先須凈洗。復香水灑。所畫彩色不應和膠。置於新器牛毛為筆。其畫像人澡浴清凈。應受八戒。日日如是為受八戒。如法畫像成已。應用涂香燒香花鬘飲食燈明。安置像前。讚歎禮拜廣供養已。然後作法。所求速得如意成就。
複次蘇婆呼童子。唸誦人若是俗人。亦應剃頭唯留頂發。所著衣服皆須赤色。或著白衣及以草衣。或著樹皮衣芻摩布衣。須持四種應器。木鐵瓦匏等缽極須團圓。細密無缺勿使破漏。應持此器次第家家乞食。得食足已。近於清泉之所。以水凈洮。其飯若欲食時。先出缽中飯分為五分。一分準擬路行。饑人來者即是一分施水中眾生。一分施陸地眾生。一分施七世父母及餓鬼眾生。第五分足與不足自食。正欲食時。觀此缽中飯。作不凈觀。然後食之。但療飢病勿貪美味。食訖了已。即向河池泉。清凈澡浴漱口以柳木揩齒。出水著衣。入其精室。禮佛三拜發願畢。即出凈室。便即經行三五十回。然後讀大般若波羅蜜多經。所居之處去村邑不遠。不近眾多人處。無外道。及豐足飲食。常樂惠施歸信三寶處安居。勿與外道我慢人家住止。倚恃豪族。無智人中。劫剝僧利。無慈無悲。口道行善心懷毒蛇。依傍佛僧專求名利。如是等人慎勿親近。深敬遠離此等。一分眾生。或見
【現代漢語翻譯】 現代漢語譯本 割截：將布料裁剪成所需尺寸。 闊幅無發未曾經用：選用未經使用過的寬幅新布。 先須凈洗：首先要將布料清洗乾淨。 復香水灑：再用香水灑在布料上。 所畫彩色不應和膠：繪製圖像所用的顏料不應與膠混合。 置於新器牛毛為筆：將顏料放置於新的容器中，用牛毛製成的筆進行繪畫。 其畫像人澡浴清凈：畫像的人要沐浴，保持身心清凈。 應受八戒：應該受持八關齋戒。 日日如是為受八戒：每天都這樣做，如同受持八關齋戒一樣。 如法畫像成已：如法地完成畫像后。 應用涂香燒香花鬘飲食燈明：應該使用涂香、燒香、花鬘、飲食和燈明來供養。 安置像前：將供品安置在畫像前。 讚歎禮拜廣供養已：讚歎、禮拜，廣泛地供養完畢后。 然後作法：然後開始進行儀軌。 所求速得如意成就：所祈求的願望能夠迅速實現。
複次蘇婆呼(Subāhu)童子：再者，蘇婆呼童子。 唸誦人若是俗人：唸誦真言的人如果是世俗之人。 亦應剃頭唯留頂發：也應該剃頭，只留下頭頂的頭髮。 所著衣服皆須赤色：所穿的衣服都必須是紅色的。 或著白衣及以草衣：或者穿白色衣服，或者穿草衣。 或著樹皮衣芻摩布衣：或者穿樹皮衣，或者穿粗麻布衣。 須持四種應器：必須持有四種應法器。 木鐵瓦匏等缽極須團圓：木製、鐵製、瓦制、葫蘆制的缽，都必須是圓形的。 細密無缺勿使破漏：要細緻緊密，沒有缺口，不要使其破損泄漏。 應持此器次第家家乞食：應該拿著這些缽，依次到各家乞食。 得食足已：得到足夠的食物后。 近於清泉之所：到清澈的泉水邊。 以水凈洮：用水清洗食物。 其飯若欲食時：如果想要吃飯的時候。 先出缽中飯分為五分：先將缽中的飯分成五份。 一分準擬路行：饑人來者即是一分施水中眾生：一份準備給路上的行人，如果遇到飢餓的人，就將這一份佈施給他們；一份佈施給水中的眾生。 一分施陸地眾生：一份佈施給陸地上的眾生。 一分施七世父母及餓鬼眾生：一份佈施給七世父母和餓鬼道的眾生。 第五分足與不足自食：第五份自己食用，足夠就吃，不夠也吃。 正欲食時：正要吃飯的時候。 觀此缽中飯：觀察缽中的飯。 作不凈觀：作不凈觀想。 然後食之：然後吃掉它。 但療飢病勿貪美味：只是爲了治療飢餓的疾病，不要貪圖美味。 食訖了已：吃完飯後。 即向河池泉：就到河流或水泉邊。 清凈澡浴漱口以柳木揩齒：清潔地沐浴，漱口，用柳枝擦牙。 出水著衣：從水中出來，穿上衣服。 入其精室：進入他的精舍。 禮佛三拜發願畢：禮拜佛三次，發願完畢。 即出凈室：就離開精舍。 便即經行三五十回：就開始經行三五十圈。 然後讀大般若波羅蜜多經：然後讀誦《大般若波羅蜜多經》。 所居之處去村邑不遠：所居住的地方離村莊不要太遠。 不近眾多人處：不要靠近人多的地方。 無外道：沒有外道。 及豐足飲食：以及有豐足的飲食。 常樂惠施歸信三寶處安居：常樂於佈施，歸信三寶的地方安居。 勿與外道我慢人家住止：不要與外道、傲慢的人家居住在一起。 倚恃豪族：依靠有權勢的家族。 無智人中：在沒有智慧的人群中。 劫剝僧利：劫奪剝削僧人的利益。 無慈無悲：沒有慈悲心。 口道行善心懷毒蛇：口頭上說行善，心裡卻懷著毒蛇般的惡意。 依傍佛僧專求名利：依附佛僧，專門追求名利。 如是等人慎勿親近：像這樣的人，一定要謹慎，不要親近。 深敬遠離此等：深深地尊敬，遠離這些人。 一分眾生：一部分眾生。 或見：或者看到。
【English Translation】 English version Cutting: Cutting the cloth to the required size. Unused wide cloth: Choose a new, unused wide cloth. First wash it clean: First, the cloth must be washed clean. Then sprinkle with perfume: Then sprinkle perfume on the cloth. The painted colors should not be mixed with glue: The paints used to draw the image should not be mixed with glue. Place in a new container and use ox hair as a brush: Place the paint in a new container and use a brush made of ox hair to paint. The person painting the image should bathe and be pure: The person painting the image should bathe and keep their body and mind pure. Should observe the eight precepts: Should observe the eight precepts. Do this every day as if observing the eight precepts: Do this every day as if observing the eight precepts. After the image is completed according to the Dharma: After the image is completed according to the Dharma. Should use scented paste, incense, flower garlands, food, and lamps for offerings: Should use scented paste, incense, flower garlands, food, and lamps for offerings. Place in front of the image: Place the offerings in front of the image. After praising, bowing, and making extensive offerings: After praising, bowing, and making extensive offerings. Then perform the ritual: Then begin to perform the ritual. What is sought will be quickly obtained and wishes fulfilled: The wishes that are prayed for can be quickly fulfilled.
Furthermore, Subāhu (蘇婆呼) Kumāra: Furthermore, Subāhu Kumāra. If the reciter is a layman: If the person reciting the mantra is a layman. He should also shave his head, leaving only the topknot: He should also shave his head, leaving only the hair on the top of his head. All clothes worn must be red: All clothes worn must be red. Or wear white clothes or grass clothes: Or wear white clothes or grass clothes. Or wear bark clothes or coarse hemp clothes: Or wear bark clothes or coarse hemp clothes. Must hold four appropriate vessels: Must hold four appropriate Dharma vessels. Bowls made of wood, iron, tile, or gourd must be perfectly round: Bowls made of wood, iron, tile, or gourd must be perfectly round. Fine and dense, without defects, do not allow them to be broken or leaking: They should be fine and dense, without defects, and should not be broken or leaking. Should hold these vessels and beg for food from house to house in order: Should hold these vessels and beg for food from house to house in order. After obtaining enough food: After obtaining enough food. Near a clear spring: Go to a clear spring. Cleanse with water: Cleanse the food with water. If you want to eat the rice: If you want to eat the rice. First divide the rice in the bowl into five parts: First divide the rice in the bowl into five parts. One part is prepared for travelers on the road: If hungry people come, this part is given to them; one part is given to sentient beings in the water. One part is given to sentient beings on land: One part is given to sentient beings on land. One part is given to seven generations of parents and hungry ghosts: One part is given to seven generations of parents and hungry ghosts. The fifth part is eaten by oneself, whether it is enough or not: The fifth part is eaten by oneself, whether it is enough or not. When about to eat: When about to eat. Observe the rice in this bowl: Observe the rice in this bowl. Practice the contemplation of impurity: Practice the contemplation of impurity. Then eat it: Then eat it. Only cure hunger and disease, do not be greedy for delicious food: Only cure hunger and disease, do not be greedy for delicious food. After eating: After eating. Go to the river or spring: Go to the river or spring. Cleanse and bathe, rinse the mouth, and brush the teeth with willow branches: Cleanse and bathe, rinse the mouth, and brush the teeth with willow branches. Come out of the water and put on clothes: Come out of the water and put on clothes. Enter his pure room: Enter his pure room. Bow to the Buddha three times and finish making vows: Bow to the Buddha three times and finish making vows. Then leave the pure room: Then leave the pure room. Then walk around thirty to fifty times: Then walk around thirty to fifty times. Then read the Great Prajnaparamita Sutra: Then read the Great Prajnaparamita Sutra. The place of residence should not be far from the village: The place of residence should not be far from the village. Not close to places with many people: Not close to places with many people. No heretics: No heretics. And abundant food and drink: And abundant food and drink. Reside in a place where one is always happy to give and believes in the Three Jewels: Reside in a place where one is always happy to give and believes in the Three Jewels. Do not live with heretics or arrogant families: Do not live with heretics or arrogant families. Relying on powerful families: Relying on powerful families. Among people without wisdom: Among people without wisdom. Robbing and exploiting the benefits of monks: Robbing and exploiting the benefits of monks. Without compassion: Without compassion. Speaking of doing good but harboring poisonous snakes in their hearts: Speaking of doing good but harboring poisonous snakes in their hearts. Relying on monks and seeking fame and profit: Relying on monks and seeking fame and profit. Be careful not to get close to such people: Be careful not to get close to such people. Deeply respect and stay away from these people: Deeply respect and stay away from these people. A portion of sentient beings: A portion of sentient beings. Or see: Or see.
唸誦人尊崇釋教法時。此類眾生心常懷毒。瞋恚罵詈。未得謂得未證謂證。多求人過。常伺覓便。興惱亂之心。冀不得伴合。甚是善哉。能分別善惡。只可時時相見。方便化彼人。令生道芽。未見即說深妙義味。為善根未熟故。且為說淺近之義。令漸修行方得入大。唸誦人若是婆羅門種。彼致此難。汝是婆羅門種。云何持誦釋教真言。汝應自學。及以教他。自受施他。自祭天神。亦為他祭。如斯六法。是汝本宗。復應事火及以是王。亦須取妻生男續種。汝行此法方得解脫。云何持誦釋教真言。唸誦人若是剎利族種。彼致此難。汝是族姓剎利之種。應須祭祀舍施自學。如斯三法是汝本宗。復須紹繼摧伏怨敵。汝行此法方得解脫。如是真言汝不應學。唸誦人若是毗舍之種。彼致此難。汝是毗舍之種。及雜業下賤之類。興易求利。廣貪他財。返貴求賤。翻弄斗秤。妄語為業。是汝本宗。云何求得持誦真言。汝不應學釋教真言。
唸誦人若是輸達啰之種。彼致此難。汝是輸達啰最下之種。應作農田。常應供養凈行婆羅門。如是等種種諸難。惱亂行者。欲令退心者。彼等外道惡人。非直損他。亦及自損。外道之法。過午時食。修聖道行者與彼不同。是故不應往過外道家。而行之乞食。若有五辛酒肉家。修行真言者。假使一
【現代漢語翻譯】 現代漢語譯本：當唸誦者尊崇釋迦牟尼的教法時，這類眾生心中常常懷有毒害，充滿瞋恨和謾罵。他們沒有得到（智慧）卻說自己得到了，沒有證悟（真理）卻說自己證悟了。他們總是挑剔別人的過錯，常常伺機尋找機會，興起惱亂他人的心思，希望別人不能與（正法）相合。他們（對唸誦者）說：『這真是太好了！你能分辨善惡。只是應該時時與我們相見，方便教化那些人，讓他們生起修道的萌芽。』（對於）未曾見面的人，就說深奧微妙的義理，因為他們的善根尚未成熟，所以先為他們說淺顯易懂的義理，讓他們逐漸修行才能進入大道。 唸誦者如果是婆羅門種姓，他們會製造這樣的困難：『你是婆羅門種姓，怎麼能持誦釋迦牟尼的真言？你應該自己學習（吠陀），並且教導他人，自己接受佈施，也佈施給他人，自己祭祀天神，也為他人祭祀。這六種法是你本來的宗派。』他們還會說：『你應該侍奉火，以及侍奉國王，也必須娶妻生子延續後代。你奉行這些法才能得到解脫，怎麼能持誦釋迦牟尼的真言？』 唸誦者如果是剎帝利種姓，他們會製造這樣的困難：『你是剎帝利種姓，應該祭祀、舍施、自己學習（吠陀）。這三種法是你本來的宗派。』他們還會說：『你必須繼承王位，摧伏怨敵。你奉行這些法才能得到解脫。這樣的真言你不應該學習。』 唸誦者如果是吠舍種姓，他們會製造這樣的困難：『你是吠舍種姓，以及從事各種雜業的人，興辦貿易以求取利益，廣泛貪求他人的錢財，以高價買進，以低價賣出，翻弄斗秤，以妄語為業，這是你本來的宗派。怎麼能求得持誦真言？你不應該學習釋迦牟尼的真言。』 唸誦者如果是首陀羅種姓，他們會製造這樣的困難：『你是首陀羅，是最下等的種姓，應該從事農田耕作，常常應該供養清凈修行的婆羅門。』像這樣種種的困難，惱亂修行者，想要讓他們退失道心。那些外道惡人，不只是損害他人，也損害自己。外道的規矩是過了中午才吃飯，修習聖道的人與他們不同，所以不應該前往外道家乞食。如果（唸誦者）到有五辛、酒肉的家，修行真言的人，即使一
【English Translation】 English version: When a reciter reveres the teachings of Shakyamuni, such beings often harbor poison in their hearts, filled with hatred and curses. They claim to have attained what they have not, and to have realized what they have not. They are always finding fault with others, constantly seeking opportunities to stir up trouble, hoping that others cannot align with (the true Dharma). They say (to the reciter), 'This is truly wonderful! You can distinguish between good and evil. You should just see us from time to time, conveniently teaching those people, so that they may develop the sprouts of the path.' To those they have not met, they speak of profound and subtle meanings, but because their roots of goodness are not yet mature, they first speak to them of shallow and easily understood meanings, so that they may gradually cultivate and then enter the Great Path. If the reciter is of the Brahmin caste (Brahman: the priestly caste), they will create such difficulties: 'You are of the Brahmin caste, how can you recite the mantras of Shakyamuni? You should study (the Vedas) yourself, and teach others, receive offerings yourself, and also give offerings to others, sacrifice to the gods yourself, and also sacrifice for others. These six practices are your original tradition.' They will also say, 'You should serve fire, and serve the king, and you must also marry and have sons to continue the lineage. You can only attain liberation by practicing these dharmas, how can you recite the mantras of Shakyamuni?' If the reciter is of the Kshatriya caste (Kshatriya: the warrior caste), they will create such difficulties: 'You are of the Kshatriya caste, you should sacrifice, give alms, and study (the Vedas) yourself. These three practices are your original tradition.' They will also say, 'You must inherit the throne and subdue enemies. You can only attain liberation by practicing these dharmas. You should not learn such mantras.' If the reciter is of the Vaishya caste (Vaishya: the merchant caste), they will create such difficulties: 'You are of the Vaishya caste, and those who engage in various miscellaneous occupations, engaging in trade to seek profit, widely coveting the wealth of others, buying at high prices and selling at low prices, manipulating scales and measures, and making false speech your profession, this is your original tradition. How can you seek to recite mantras? You should not learn the mantras of Shakyamuni.' If the reciter is of the Shudra caste (Shudra: the servant caste), they will create such difficulties: 'You are a Shudra, the lowest of castes, you should engage in farming and should always make offerings to pure-conduct Brahmins.' Like this, all kinds of difficulties trouble practitioners, wanting them to lose their aspiration for the path. Those heretical and evil people not only harm others, but also harm themselves. The custom of heretics is to eat after noon, those who cultivate the holy path are different from them, so one should not go to the homes of heretics to beg for food. If (the reciter) goes to a home with the five pungent spices, wine, and meat, a person who cultivates mantras, even if it is a
劫受飢餓苦。亦不合於此而食。何以故與旃陀羅居共無異故。亦不應過往門首。共彼人語。何況食耶。若食彼食。共彼人何異。不名凈行。亦同旃陀羅。當須善分別。知行坐住止。甚須作意觀察。然後方往來去。若論善惡因果之法。有智無智剎利婆羅門毗舍輸達啰。等無差別。良由世間妄分別故。假立名字。若能修善當證涅槃。若不說因果。莫論四姓。一切造罪者。皆入惡道受苦。非但四姓。
複次蘇婆呼童子。眾生無始已來垢穢之身。不由食凈。以身心凈故。斷除惡業修諸善法。方可獲得身心清凈。譬如有人身患瘡癬。但念除差。以藥涂之。行人吃食亦復如是。但除飢渴不樂滋悅。又譬喻云。如有人父子。入大砂磧。路遙迢遞。飢渴所逼。其人當食子肉。行者吃食亦復如是。但除饑病勿著其味。觀前施主持飯來時。心懼慚愧施物難消。當食此餐如食子肉想。喻如秤物隨重頭下。其物若輕少。便即頭高。物若均平其秤亦平。唸誦人亦復如是。不得過量。不應極少。譬如朽舍將欲崩倒。不令壞故。以柱支援。行人吃食亦復如是。但為存身求覓實果。不貪世間久住身故而悕食味。譬如車行。當以油涂。為增善故應須食耶。是故世尊。說如是法。欲界有情依食而住。行者常須觀察。己身由如芭蕉。所吃飲食勿貪其味。
【現代漢語翻譯】 現代漢語譯本：遭受飢餓的痛苦，也不應該在這種情況下進食。為什麼呢？因為這和與旃陀羅（賤民）居住在一起沒有區別。也不應該經過他們的門前，和他們說話，更何況是吃他們的食物呢？如果吃了他們的食物，和他們又有什麼區別呢？這不能稱之為清凈的行為，和旃陀羅一樣。應當仔細分辨，知道自己的行為舉止。需要用心觀察，然後才能往來。如果討論善惡因果的法則，無論是有智慧還是沒有智慧的剎帝利（武士）、婆羅門（祭司）、吠舍（商人）、首陀羅（農民），都沒有差別。因為世間的虛妄分別，才假立了這些名字。如果能夠修善，就能證得涅槃（寂滅）。如果不說因果，就不要討論四姓。一切造罪的人，都會進入惡道受苦，不僅僅是四姓。
其次，蘇婆呼（善名稱）童子，眾生從無始以來，身體都是污穢的，不是因為吃了乾淨的食物就能變得清凈。只有身心清凈，斷除惡業，修習各種善法，才能獲得身心清凈。譬如有人身患瘡癬，只是想著除去病痛，用藥物塗抹。修行人吃飯也是這樣，只是爲了解除飢渴，不貪圖美味。又譬如說，如同有人父子，進入大沙漠，路途遙遠，被飢渴所逼迫，那個人應當吃兒子的肉。修行人吃飯也是這樣，只是爲了解除飢餓疾病，不要執著于味道。觀察施主供養飯食的時候，心中應該懷有恐懼慚愧之心，覺得施捨的食物難以消化。應當把吃這頓飯，想像成吃自己兒子的肉一樣。比喻如同用秤稱東西，隨著重量而低頭。如果東西輕，秤頭就高。如果東西重量相等，秤也就平衡了。唸誦的人也是這樣，不能吃得過多，也不應該吃得極少。譬如朽壞的房屋將要倒塌，爲了不讓它倒塌，用柱子支撐。修行人吃飯也是這樣，只是爲了存活身體，尋求真實的果報，不貪圖世間長久居住的身體，而希望得到食物的美味。譬如車子行駛，應當用油塗抹，是爲了增加善行才需要吃飯嗎？所以世尊（佛陀）說這樣的法，欲界（有慾望的世界）的有情眾生依靠食物而生存。修行人常常需要觀察自己，身體猶如芭蕉樹一樣空虛不實，所吃的飲食不要貪圖它的美味。
【English Translation】 English version: Suffering from the pain of hunger, one should not eat in this state. Why? Because it is no different from living with a Candala (outcaste). One should not even pass by their doorsteps or speak with them, let alone eat their food. If one eats their food, how is one different from them? This cannot be called pure conduct; it is the same as a Candala. One must carefully discern one's actions, knowing how to conduct oneself. One needs to observe attentively before going to and fro. If discussing the laws of good and evil karma, there is no difference between the wise and the unwise, Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), or Shudras (laborers). It is because of the world's false distinctions that these names are falsely established. If one can cultivate goodness, one will attain Nirvana (liberation). If one does not speak of cause and effect, do not discuss the four castes. All who commit sins will enter evil paths and suffer, not just the four castes.
Furthermore, Subhahu (Good Name) Kumara, beings' bodies have been impure since beginningless time, and they do not become pure by eating pure food. Only by purifying body and mind, cutting off evil deeds, and cultivating various good deeds can one attain purity of body and mind. For example, if someone suffers from sores and scabies, they only think of removing the pain and apply medicine. A practitioner eating food is also like this, only to relieve hunger and thirst, not delighting in the taste. Another analogy: like a father and son entering a great desert, the journey is long and arduous, and they are forced by hunger and thirst, that person should eat his son's flesh. A practitioner eating food is also like this, only to relieve hunger and illness, not clinging to the taste. When observing the donor offering food, one should have a fearful and ashamed heart, feeling that the offered food is difficult to digest. One should eat this meal as if eating one's own child's flesh. It is like weighing things on a scale, the head goes down with the weight. If the thing is light, the scale head goes up. If the things are equal in weight, the scale is balanced. A reciter is also like this, one should not eat too much, nor should one eat too little. For example, a dilapidated house is about to collapse, to prevent it from collapsing, it is supported by pillars. A practitioner eating food is also like this, only to sustain the body and seek real fruit, not craving the taste of food in the hope of living long in this world. For example, a cart travels, it should be oiled, is it necessary to eat in order to increase good deeds? Therefore, the World Honored One (Buddha) spoke this Dharma, sentient beings in the desire realm (world of desires) live by relying on food. Practitioners must always observe themselves, the body is like a banana tree, empty and unreal, do not crave the taste of the food you eat.
於四種缽隨取其一。觀前四時次第乞食。世尊所說智慧方便。調伏六根勿令放逸。女人令色巧笑嬌言。性愛矜妝行步艷。姿態動男子心迷惑亂。持真言者。寧以火星流入眼中。失於雙目。盲無所見。不以亂心觀視女色。分別種種相好美艷。令唸誦者使無威力。隨緣乞食勿生住著。以正思惟調伏其心。以牟尼行而入他舍。不擇上中貧賤之家。又不應入新產婦家。牛馬驢駝豬犬羊產皆不應往及眾多人飲酒之處。淫男淫女伴合放逸之處不應往。眾多小兒戲玩之處。亦不觀視。于俗家婚禮處。有惡狗家。及以技兒作音樂處。若久諳朋類。有詐稱好心我持真言章句。未曾稟承明師。強道我解真言秘藏好生論端無智人中。我曾聞解。堪與汝為師。若逢智人所問。如似啞羊。誑他實心好人。受財物。養活妻兒。心中三毒煩惱癡恚。我慢高於有頂。道心無一分。詐稱我解佛法。欺慢三尊。亦欺一切長幼士道類。如此等人。過愆無邊。略而言之。如上等處。皆不得往而行乞食。余處任往。乞得食已。即還本處。以水洗足。一依前件分食法。供養本尊。一通無礙。一分自食。餘者水陸過去七代父母及餓鬼。於前已釋更不具名。依時而食勿犯過中。日三澡浴知時及節。獻花涂香供養。以香泥揩手勿以讚歎。莫闕三時。所供養物莫令污觸。夜三
【現代漢語翻譯】 現代漢語譯本 可以選擇四種缽中的任何一種。觀察春夏秋冬的順序去乞食。這是世尊所說的智慧方便之法，用來調伏眼、耳、鼻、舌、身、意這六根，不要讓它們放縱。對於女人，她們用美麗的容貌、巧妙的笑容和嬌媚的言語，濃妝艷抹，賣弄風姿，來迷惑男人的心。持真言（mantra）的人，寧願讓火星流入眼中，失去雙眼，成為盲人，也不要用散亂的心去看女色，分別她們各種美好的容貌和姿態，使唸誦真言的人失去威力。隨緣乞食，不要產生執著。用正確的思考來調伏自己的心。以牟尼（Muni，聖者）的行持進入他人的家中，不要選擇富貴或貧賤的家庭，也不應該進入剛生產的婦人家中，以及牛、馬、驢、駱駝、豬、狗、羊生產的地方，也不應該去眾多人飲酒的地方，淫蕩的男人聚集放縱的地方不應該去，眾多小孩子玩耍的地方也不要觀看。對於世俗人家的婚禮場所，有惡狗的家庭，以及藝人演奏音樂的地方，如果遇到長久相識的朋友，有人虛偽地裝作好心說：『我持有真言的章句，但沒有得到明師的傳授，卻強說我懂得真言的秘密，喜歡無端生事，在沒有智慧的人中，我曾聽說過一些解釋，可以做你的老師。』如果遇到有智慧的人提問，就好像啞巴羊一樣。欺騙他人真心向善的人，接受他們的財物，用來養活妻子兒女，心中充滿貪、嗔、癡這三種煩惱，我慢之心高於有頂天，沒有一絲一毫的道心，卻虛偽地聲稱自己懂得佛法，欺騙輕慢佛、法、僧三寶，也欺騙一切年長的和年幼的修行人。像這樣的人，罪過無邊。簡略地說，像以上這些地方，都不可以去乞食，其餘的地方可以隨意前往。乞食完畢后，立即返回原來的地方，用水洗腳，完全按照之前所說的分食方法，供養本尊（Ishta-deva），使其通達無礙，一份自己食用，其餘的供養水陸眾生、過去七代的父母以及餓鬼，這些在前面已經解釋過，不再一一列舉。按照時辰吃飯，不要超過中午。一天三次洗澡，知道時節。獻花、涂香供養，用香泥擦手，不要讚歎，不要缺少這三次的供養。所供養的物品不要讓其污穢。
【English Translation】 English version You may choose any one of the four types of bowls. Observe the sequence of the four seasons to go begging for food. This is the expedient wisdom taught by the World Honored One, to subdue the six senses, preventing them from being unrestrained. As for women, they use beautiful appearances, clever smiles, and charming words, heavily made-up, flaunting their beauty, to bewilder the minds of men. A mantra holder would rather have a spark of fire enter their eyes, losing their sight and becoming blind, than to look at female forms with a distracted mind, distinguishing their various beautiful appearances and postures, causing the mantra reciter to lose power. Beg for food according to conditions, without attachment. Use right thought to subdue your mind. Enter others' homes with the conduct of a Muni (sage), without choosing wealthy or poor families. You should also not enter the homes of women who have just given birth, nor places where cows, horses, donkeys, camels, pigs, dogs, or sheep have given birth, nor places where many people are drinking alcohol, nor places where lewd men gather for indulgence, nor should you watch places where many children are playing. Do not go to secular wedding venues, homes with vicious dogs, or places where performers are playing music. If you encounter long-acquainted friends who falsely pretend to be kind, saying, 'I hold the verses of mantras, but have not received instruction from a clear teacher, yet I strongly claim to understand the secrets of mantras, and like to create trouble for no reason. Among those without wisdom, I have heard some explanations and can be your teacher.' If they encounter wise people asking questions, they are like a mute sheep. They deceive others who are sincerely good, accepting their wealth to support their wives and children, their hearts filled with the three poisons of greed, hatred, and delusion, their arrogance higher than the peak of existence, without a single trace of the aspiration for enlightenment, yet they falsely claim to understand the Buddha's teachings, deceiving and disrespecting the Three Jewels (Buddha, Dharma, Sangha), and also deceiving all senior and junior practitioners. Such people have boundless transgressions. Briefly speaking, you should not go to the above-mentioned places to beg for food; you may go to other places as you please. After begging for food, immediately return to your original place, wash your feet with water, and completely follow the previously mentioned method of dividing the food, offering it to your Ishta-deva (personal deity), making it unobstructed, taking one portion for yourself, and offering the rest to sentient beings of water and land, past seven generations of parents, and hungry ghosts, which have already been explained earlier and will not be listed again. Eat according to the time, not past noon. Bathe three times a day, knowing the seasons. Offer flowers and scented paste, rub your hands with scented mud, do not praise, and do not miss these three times of offering. Do not let the offerings be defiled.
時唯燒香供養。以香泥揩手。勿以觸手而結手印。唸誦之時應坐茅草。若不辦諸雜供養者。以奉花水亦得。花香者。一切水生及野澤山間。種種雜花香者。皆充供養行住坐立通許唸誦唯除臥時不許持誦。唸誦已訖。恒思六念。觀察彼等種種功德勿令散亂。
蘇婆呼童子請問經除障分品第三
複次蘇婆呼童子。唸誦人若起一念。貪瞋癡等一切煩惱。與心相合者。名為生死煩惱。若除此心即得清凈。諸佛常贊是法。名為解脫。譬如凈水必無垢穢。以塵坌故令水渾濁。性本元凈。以客塵煩惱渾心令濁。真性不現。若欲令不亂濁者。當取數珠。唸誦人守心一境。數珠有多種。謂活兒子 蓮華子 阿嚧陀啰阿叉子 水精 赤銅 錫 木槵 琉璃 金銀 鑌鐵 商佉。
任取一色以為數珠。虔心執持數珠。已唸誦或用右手或左手。應念真言。專心誦持勿令錯亂。繫心于本尊。或思真言並手印等。由如入定心勿散亂。調伏諸根端坐尊前。觀想成已。微動兩唇念持真言。人心逸蕩由如風電獼猴擲樹海波潮浪。諂曲自在耽著諸境。是故應須攝心不動。持誦真言。若心疲倦惛沉眠睡。心悶迷錯者。應起經行。或觀四方。或水灑面令得醒悟。或經行之次無故憶本師僧。或憶舊亡父母。或憶同學。或想淫心即動不定。唸誦之
【現代漢語翻譯】 現代漢語譯本 這時，應該燒香供養，用香泥擦手，不要用未擦拭的手結手印。唸誦的時候應該坐在茅草上。如果沒有準備各種供養品，用供奉花水也可以。花香，指一切水生及野澤山間的各種雜花香，都可以用來供養。行走、站立、坐著都可以唸誦，只有躺臥的時候不允許持誦。唸誦完畢后，要經常思念六念（佛、法、僧、戒、施、天），觀察它們的各種功德，不要讓心散亂。
《蘇婆呼童子請問經》除障分品第三
其次，蘇婆呼童子，唸誦的人如果生起一念貪婪、嗔恨、愚癡等一切煩惱，與心相結合，就叫做生死煩惱。如果去除這種心，就能得到清凈。諸佛經常讚歎這種方法，叫做解脫。譬如干凈的水必然沒有污垢，因為塵土的緣故使水變得渾濁，水的本性原本是清凈的。因為外來的塵土煩惱使心變得渾濁，真性無法顯現。如果想要讓心不亂不濁，應當取用數珠。唸誦的人要守住一心不亂的境界。數珠有很多種，包括活兒子（一種植物的種子），蓮華子（蓮花的種子），阿嚧陀啰阿叉子（一種樹的種子），水精（水晶），赤銅（紅銅），錫（錫金屬），木槵（木患子樹的種子），琉璃（玻璃），金銀（黃金和白銀），鑌鐵（精煉的鐵），商佉（海螺）。
任選一種顏色的數珠都可以用來念誦。虔誠地拿著數珠，唸誦時可以用右手或左手。應該唸誦真言，專心誦持，不要出錯。將心繫于本尊，或者思念真言和手印等，就像進入禪定一樣，心不要散亂。調伏各種感官，端坐在本尊面前，觀想成就后，微微動著嘴唇唸誦真言。人心容易放縱，就像風、閃電、猴子跳躍樹木、海浪潮汐一樣，諂媚、放縱，貪戀各種境界。因此，應該收攝心念，不要動搖，持誦真言。如果心疲倦、昏沉、想睡覺、心煩悶迷糊，應該起身經行（繞行），或者觀看四方，或者用水洗臉使自己清醒。或者經行的時候無緣無故地想起本師（根本上師）、僧人，或者想起已故的父母，或者想起同學，或者想到淫慾之心就動搖不定，唸誦的...
【English Translation】 English version At this time, one should offer incense and use fragrant mud to cleanse the hands. Avoid forming hand seals with uncleaned hands. When reciting, one should sit on kusha grass. If one cannot prepare various offerings, offering flower water is also acceptable. 'Flower fragrance' refers to all aquatic and wild mountain flowers, which can all be used as offerings. Recitation is permitted while walking, standing, or sitting, but not while lying down. After completing the recitation, constantly contemplate the Six Recollections (Buddha, Dharma, Sangha, precepts, generosity, and devas), observing their various merits and preventing the mind from wandering.
Suvahu Kumara's Inquiry Sutra, Chapter 3: Eliminating Obstacles
Furthermore, Suvahu Kumara, if a reciting person generates a single thought of greed, hatred, delusion, or any other affliction that combines with the mind, it is called the affliction of samsara (birth and death). If this mind is removed, one attains purity. The Buddhas constantly praise this Dharma, calling it liberation. For example, pure water is necessarily free from impurities; it becomes turbid due to dust. Its nature is originally pure. External dust-like afflictions make the mind turbid, and the true nature does not appear. If one wishes to prevent the mind from becoming disturbed and turbid, one should take a mala (rosary). The reciting person should maintain a single-pointed mind. There are many types of malas, including Jivaputra (a type of seed), lotus seeds, Arudra seeds, crystal, red copper, tin, wooden beads, lapis lazuli, gold and silver, iron, and conch shell.
Any color of mala can be chosen for recitation. Holding the mala with reverence, one can recite using either the right or left hand. One should recite the mantra with focused attention, without making mistakes. Focus the mind on the principal deity, or contemplate the mantra and hand seals, as if entering samadhi (meditative absorption), without letting the mind wander. Subdue the senses, sit upright before the deity, and after visualizing the deity, slightly move the lips while reciting the mantra. The human mind is easily unrestrained, like wind, lightning, monkeys leaping through trees, or ocean waves. It is flattering, unrestrained, and attached to various objects. Therefore, one should restrain the mind and remain still while reciting the mantra. If the mind is tired, drowsy, sleepy, or confused, one should rise and circumambulate, or look in the four directions, or sprinkle water on the face to awaken oneself. Or, while circumambulating, one may recall the root guru, the Sangha, deceased parents, or classmates, or thoughts of lust may arise and become unstable. The recitation of...
人即責身心。是身無主。由業流轉一切諸趣。無所依止。舍此身後復受余形。善惡業因由斯不絕。生老病死憂悲苦惱。愛別離苦求不得苦。怨憎會苦五盛陰苦。隨所至方終不得免。蚊虻蚤虱蛇蝎辟宮。寒熱飢渴。如是等苦處處皆有。諸天共同無逃避路。心欲退轉擬向余方者。以斯觀門將為對治。若貪恚盛者。修白骨觀及膀脹爛壞諸不凈觀。若瞋火盛作慈悲觀。若無明盛作緣生觀。有時怨家翻為善友。有時親友翻為怨家。以平等心。若欲往者。平等復變以為怨家。觀此親友皆不定相。智者不應妄起戀者。中間心欲往親友時。以斯法門應須對治。慾念誦時及行住臥。畢不得與外道婆羅門剎利毗舍首陀。並黃門童男童女處女寡婦等共相談論。法事畢已。若欲語時。然後共伴侶談論善法。若余雜語者。皆是魔之得便。非是正論。若㖒唾時當須遠棄。棄已便應澡豆漱其口。若大小便易並須澡浴。所獻香花然燈供養。禮拜佛。日夜六時讚歎三寶。常生謙下。一切眾生興發悲意。作救苦之心。如上精勤唸誦所修功德。皆應迴向無上菩提。譬如眾流歸趣大海。入彼海已便為一味。迴向菩提亦復如是。一切功德合集共成佛果。譬如有人耕田種稻。唯求子實不望藁干。子實成熟收穫子已。藁幹不求而自然得。行者欲獲菩提種子功德。不為世
【現代漢語翻譯】 現代漢語譯本 人會責備自己的身心。這個身體沒有自主，由業力牽引，在各個趣向中流轉，沒有可以依靠的處所。捨棄這個身體后又會接受其他的形體，善業和惡業的因緣因此不會斷絕。生、老、病、死、憂愁、悲傷、痛苦、愛別離的痛苦、求之不得的痛苦、怨憎相會的痛苦、五蘊熾盛的痛苦，無論到哪裡最終都無法避免。蚊子、牛虻、跳蚤、虱子、蛇、蝎子、壁虎，寒冷、炎熱、飢餓、乾渴，像這樣的痛苦到處都有，諸天也共同面對，沒有逃避的道路。如果心想要退轉，想要去其他地方，就用這種觀想方法來對治。 如果貪慾和嗔恨心很強盛，就修習白骨觀以及膨脹、腐爛、破壞等不凈觀。如果嗔恚的火焰很旺盛，就修習慈悲觀。如果愚癡很嚴重，就修習緣起觀。有時怨家反而變成好朋友，有時親友反而變成怨家。要以平等心對待。如果想要去親友那裡，平等心又會變成怨恨。觀察這些親友都沒有一定的相狀，有智慧的人不應該胡亂生起貪戀。當心中想要去親友那裡時，就應該用這種法門來對治。 想要念誦時以及行走、站立、躺臥時，一定不要與外道、婆羅門、剎帝利、吠舍、首陀，以及黃門（指閹人）、童男、童女、處女、寡婦等共同談論。法事完畢后，如果想要說話，然後與同伴談論善法。如果說其他的雜話，都是魔鬼得逞的機會，不是正確的言論。如果吐痰或吐口水時，應當遠遠地丟棄，丟棄后就應該用澡豆漱口。如果大小便后，都必須洗澡。所獻的香花、點燃的燈供養，禮拜佛，日夜六時讚歎三寶，常常保持謙虛，對一切眾生興起悲憫之心，發起救苦之心。像上面這樣精勤唸誦所修的功德，都應該回向無上菩提。譬如各種河流歸向大海，進入大海后就成為一種味道。迴向菩提也是這樣，一切功德彙集在一起共同成就佛果。譬如有人耕田種稻，只求稻子的果實不希望得到稻草。果實成熟收穫后，稻草不求也會自然得到。修行人想要獲得菩提種子功德，不是爲了世間。
【English Translation】 English version People often blame their own body and mind. This body is without a master, driven by karma, transmigrating through all realms, without any place to rely on. After abandoning this body, one receives another form. The causes of good and evil karma are thus never ceasing. Birth, old age, sickness, death, sorrow, grief, suffering, the pain of separation from loved ones, the pain of not getting what one wants, the pain of meeting with those one hates, the pain of the five aggregates' flourishing—wherever one goes, one cannot ultimately escape these. Mosquitoes, gadflies, fleas, lice, snakes, scorpions, lizards, cold, heat, hunger, thirst—such sufferings are everywhere. Even the gods share in this, there is no way to escape. If the mind wants to retreat, intending to go elsewhere, use this contemplation as a remedy. If greed and hatred are strong, practice the white bone contemplation and the contemplation of impurity, such as swelling, rotting, and decay. If the fire of anger is strong, practice loving-kindness and compassion. If ignorance is strong, contemplate dependent origination. Sometimes enemies turn into good friends, and sometimes friends turn into enemies. Maintain equanimity. If you want to go to friends, equanimity can turn into resentment. Observe that these friends have no fixed characteristics. The wise should not foolishly give rise to attachment. When the mind wants to go to friends, this Dharma method should be used as a remedy. When you want to recite, and while walking, standing, or lying down, you must not converse with non-Buddhists, Brahmins, Kshatriyas, Vaishyas, Shudras, eunuchs (Huangmen), young boys, young girls, virgins, or widows. After the Dharma practice is completed, if you want to speak, then discuss good Dharma with companions. If you speak other miscellaneous words, it is an opportunity for demons to take advantage, and it is not proper speech. When spitting or expectorating, you should discard it far away. After discarding it, you should wash your mouth with soap beans. After urinating or defecating, you must bathe. Offer incense, flowers, and light offerings, prostrate to the Buddha, and praise the Three Jewels six times day and night. Always be humble, and generate compassion for all beings, with a mind to save them from suffering. The merit from diligent recitation and practice as described above should all be dedicated to unsurpassed Bodhi (Enlightenment). Just as all rivers flow towards the great ocean, and upon entering the ocean, they become one taste, so too is the dedication to Bodhi. All merits are gathered together to accomplish the fruit of Buddhahood. For example, when someone cultivates a field and plants rice, they only seek the fruit of the rice and do not hope for the straw. When the fruit is ripe and harvested, the straw is obtained naturally without being sought. The practitioner who wants to obtain the merit of the Bodhi seed does not do so for worldly gains.
樂求無上菩提以喻其實。諸餘世樂。況喻草幹不求自獲。世樂者。天上人中或二十八天王。或人間作轉輪王王四天下。若復有人。為求小利請詐往彼。不應為前人一切退本願。彼前人。宣如是語而答于彼。待我獲果長壽之身。及獲種種諸餘資具。以無厭心。當利眾生。滿足所求種種愿已。然後往彼。不須珍重請我往彼。以我薄福而說諂辭。求他供養以為活命。違背真言密教。而受邪命。佛無此教我終不順。
複次蘇婆呼童子。凡持真言者。當須遠離世間八法以善。翻稱惡名。及以苦樂得利失利譭謗讚譽。此世八法。能生一切不善法故。譬如大海不宿死屍。乃至剎那終不住海。唸誦人若起不善思惟。速應遠離。乃至一念勿使在心。譬如室內然燈燭者。只為防風。以無風故燈焰轉明。持誦真言。復加勤苦勇猛精進。令善法增長亦復如是。
複次蘇婆呼童子。持誦之者。於四威儀常須作意。勿使身心調戲躁動。失其志節。不得拍手音樂歌舞婚禮博戲及往觀看。亦不譭謗在家。及行諂曲言辭。說人長短。非時睡眠無義談話。尋學文章及諸邪法。瞋恚忿恨慳貪憍慢。放逸懈怠皆須遠離。亦不飲酒及以食肉。蔥蒜韭韭胡麻蘿蔔。並步底那(此云驢駒蹄)。
胡麻油等並不應食。亦不吃一切殘食。祭祀鬼神食。並
【現代漢語翻譯】 現代漢語譯本：以追求無上菩提來比喻真實的快樂。其他世間的快樂，更何況是像乾草一樣不求自得的快樂呢？世間的快樂，比如天上或人間的快樂，或者二十八天王的快樂，或者人間作轉輪聖王統治四大天下的快樂。如果有人爲了追求小利，虛假地請求前往那些地方，不應該爲了前一個人的緣故而違背自己的本願。那個前一個人，應該這樣回答：『等我獲得果位，長壽之身，以及獲得種種其他的資具，以沒有厭足的心，利益眾生，滿足他們所求的種種願望之後，然後再前往那些地方。不需要特別看重而請求我前往那些地方。因為我福薄，卻說諂媚的話，求他人供養來維持生活，違背真言密教的教義，而接受邪命。佛沒有這樣的教導，我終究不會順從。』 再次，蘇婆呼（Subahu）童子，凡是持真言的人，應當遠離世間的八法，即以善來顛倒惡名，以及苦樂、得利失利、譭謗讚譽。這世間的八法，能生一切不善法。譬如大海不容納死屍，乃至剎那間都不會停留在海中。唸誦真言的人如果生起不善的思惟，應當迅速遠離，乃至一念都不要讓它留在心中。譬如在室內點燃燈燭的人，只是爲了防風。因為沒有風，燈焰就更加明亮。持誦真言，又加上勤苦勇猛精進，使善法增長也是這樣。 再次，蘇婆呼（Subahu）童子，持誦真言的人，在行住坐臥四種威儀中，常常需要作意，不要讓身心輕浮躁動，失去志節。不得參與拍手音樂、歌舞婚禮、博戲以及前往觀看。也不得譭謗在家之人，以及說諂媚的言辭，說人長短。非時睡眠，無意義的談話，尋學文章以及各種邪法，瞋恚忿恨，慳貪憍慢，放逸懈怠，都必須遠離。也不飲酒以及吃肉，蔥蒜韭菜胡麻蘿蔔，以及步底那（Butina）（此云驢駒蹄）。 胡麻油等都不應該吃。也不吃一切殘食，祭祀鬼神的食物。
【English Translation】 English version: To illustrate true happiness, it is likened to seeking unsurpassed Bodhi. Other worldly pleasures, let alone those like dried grass that are obtained without seeking? Worldly pleasures, such as those in the heavens or among humans, or the pleasures of the twenty-eight heavenly kings, or the pleasure of a Chakravartin (Universal Ruler) ruling the four continents in the human realm. If someone, seeking a small gain, falsely requests to go to those places, one should not, for the sake of that person, violate one's original vows. That person should answer thus: 'Wait until I attain the fruit, a long-lived body, and various other resources, with an insatiable mind, to benefit sentient beings, fulfilling their various wishes, and then I will go to those places. There is no need to especially value and request me to go there. Because I have little merit, yet speak flattering words, seeking offerings from others to sustain my life, violating the teachings of True Word (mantra) esoteric teachings, and accepting wrong livelihood. The Buddha has no such teaching, and I will never comply.' Furthermore, Subahu (Subahu) youth, whoever holds mantras should stay away from the eight worldly Dharmas, namely, using good to reverse bad names, as well as suffering and happiness, gain and loss, defamation and praise. These eight worldly Dharmas can generate all unwholesome Dharmas. Just as the great ocean does not harbor corpses, not even for a moment will they stay in the sea. If a mantra reciter generates unwholesome thoughts, they should quickly abandon them, not even allowing a single thought to remain in the mind. Just as someone lighting a lamp in a room only does so to prevent wind. Because there is no wind, the flame becomes brighter. Reciting mantras, and adding diligent, courageous, and vigorous effort, so that wholesome Dharmas increase, is also like this. Furthermore, Subahu (Subahu) youth, those who recite mantras should always be mindful in the four postures (walking, standing, sitting, and lying down), not allowing the body and mind to be frivolous and agitated, losing their integrity. One must not participate in clapping, music, singing, dancing, weddings, gambling, or going to watch them. Nor should one slander those who are at home, or speak flattering words, talking about others' strengths and weaknesses. Sleeping at inappropriate times, meaningless conversations, seeking to learn literature and various evil Dharmas, anger, resentment, stinginess, arrogance, indulgence, and laziness must all be avoided. One should also not drink alcohol or eat meat, onions, garlic, chives, sesame, radishes, and Butina (Butina) (which means donkey's hoof). Sesame oil and the like should not be eaten. Nor should one eat any leftovers, or food offered to ghosts and spirits.
供養食。如上殘食。皆不應食。若食此等食者不名持真言人。唸誦無驗。
複次蘇婆呼童子。以勤唸誦晝夜不間。呼召發遣皆須如法。若慾念誦時。敷以茅草于上坐臥。欲睡之時。先作慈悲喜捨之觀。並於三寶及舍利塔。深心恭敬以求滅罪。若不作如是觀行臥者。不名唸誦人。如臥死屍。
複次蘇婆呼童子。唸誦人常服三白食。或菜根果乳酪及酥。大麥麵餅油滓酪漿。相和食之。種種糜粥亦爾。若欲成就者。麻滓和酪漿食之。依法作必得證驗。
蘇婆呼童子請問經分別金剛杵及藥證驗分品第四
複次蘇婆呼童子。為汝及為未來善男子。發心唸誦秘密真言門者。說持跋折啰。汝當諦聽聞已。廣為人說。欲作跋折啰者。量長八指。或長十指。或長十二指。或長十六指。其量最極長者二十指若欲成就大貴自在。及求持明悉地者即用金。作跋折啰。
若求富貴。純用銀。作跋折啰。
若欲求海龍王者。以熟銅作跋折啰。
若欲入修羅宮者。用妙砂石作跋折啰。
若欲通成一切者。以金銀銅和。作跋折啰。
若欲成就摧藥叉眾者。以鐵作跋折啰。
若欲得無病及求錢財者。以失利般尼木。或毗嚕婆木。而作跋折啰。
若欲療一切病鬼魅所著者。佉他啰木。
【現代漢語翻譯】 現代漢語譯本： 供養過的食物，比如剩下的殘食，都不應該食用。如果食用這些食物，就不能稱為持真言的人，唸誦也不會有效果。 再者，蘇婆呼童子（Subhahu Kumara），要勤奮唸誦，晝夜不停，呼喚和派遣都必須如法。如果想要念誦時，先鋪上茅草，在上面坐臥。想要睡覺的時候，先作慈悲喜捨四無量心的觀想，並且對三寶（佛、法、僧）和舍利塔，以深切的恭敬心來求懺悔滅罪。如果不作這樣的觀想修行就睡覺，就不能稱爲念誦人，如同躺臥的死屍。 再者，蘇婆呼童子（Subhahu Kumara），唸誦人常常服用三白食，或者菜根、水果、乳酪以及酥油。也可以用大麥麵餅、油滓和酪漿混合食用，各種粥也一樣。如果想要成就，可以用麻滓和酪漿混合食用，依法修行必定得到證驗。 《蘇婆呼童子請問經》（Subhahu-pariprccha）分別金剛杵（vajra）及藥證驗分品第四 再者，蘇婆呼童子（Subhahu Kumara），爲了你以及爲了未來發心念誦秘密真言門的善男子，宣說持跋折啰（vajra）的方法。你應該仔細聽聞，聽聞后廣泛地為人解說。想要製作跋折啰（vajra）的人，量取長度八指，或者十指，或者十二指，或者十六指，最長的長度是二十指。如果想要成就大富大貴和自在，以及求得持明悉地（vidya-siddhi），就用金來製作跋折啰（vajra）。 如果求富貴，純粹用銀來製作跋折啰（vajra）。 如果想要求海龍王，用熟銅來製作跋折啰（vajra）。 如果想要進入修羅宮，用妙砂石來製作跋折啰（vajra）。 如果想要通達成就一切，用金、銀、銅混合來製作跋折啰（vajra）。 如果想要成就摧伏藥叉（yaksa）眾，用鐵來製作跋折啰（vajra）。 如果想要得到無病以及求得錢財，用失利般尼木（sriparni）或者毗嚕婆木（bilva）來製作跋折啰（vajra）。 如果想要治療一切疾病和鬼魅所著，用佉他啰木（khadira）。
【English Translation】 English version: Offered food, such as leftover food, should not be eaten. If one eats such food, one cannot be called a mantra holder, and the recitation will not be effective. Furthermore, Subhahu Kumara, one should diligently recite day and night without interruption, and all summoning and dispatching must be done according to the Dharma. If one wishes to recite, one should first spread thatch and sit or lie on it. When one wants to sleep, one should first contemplate the Four Immeasurables of loving-kindness, compassion, joy, and equanimity, and with deep reverence towards the Three Jewels (Buddha, Dharma, Sangha) and stupas, seek repentance and the eradication of sins. If one does not perform such contemplation and practice before sleeping, one cannot be called a reciter, but is like a lying corpse. Furthermore, Subhahu Kumara, a reciter should always consume the 'three white foods,' or vegetable roots, fruits, cheese, and ghee. One can also mix barley flour cakes, oil residue, and whey to eat, and various kinds of porridge are also suitable. If one wishes to achieve accomplishment, one can mix hemp residue with whey to eat, and by practicing according to the Dharma, one will surely attain verification. Subhahu-pariprccha Sutra, Chapter Four on Distinguishing the Vajra and the Verification of Medicines Furthermore, Subhahu Kumara, for you and for future virtuous men who aspire to recite the secret mantra door, I will explain the method of holding the vajra. You should listen carefully, and after hearing it, widely explain it to others. Those who wish to make a vajra should measure it to be eight fingers in length, or ten fingers, or twelve fingers, or sixteen fingers, with the maximum length being twenty fingers. If one wishes to achieve great wealth, nobility, and freedom, and to seek the vidya-siddhi, one should make the vajra with gold. If one seeks wealth and nobility, one should make the vajra purely with silver. If one wishes to seek the Naga King of the Sea, one should make the vajra with cooked copper. If one wishes to enter the Asura palace, one should make the vajra with fine sandstone. If one wishes to achieve complete success in everything, one should make the vajra with a mixture of gold, silver, and copper. If one wishes to subdue the yaksa hosts, one should make the vajra with iron. If one wishes to obtain freedom from illness and to seek wealth, one should make the vajra with sriparni wood or bilva wood. If one wishes to cure all diseases and those possessed by ghosts and demons, one should use khadira wood.
作跋折啰。
若欲成就藥叉女母姊妹法者。用摩度迦木作跋折啰。
若欲求滅罪法者。用阿說他木。作跋折啰。
若欲摧伏怨敵法者。用害人木。作跋折啰。
若欲降伏極惡怨敵之者。用人骨。作跋折啰。
若欲成就幻化法者。用水精作跋折啰。
若欲成就令人相憎者。用苦練木。作跋折啰。
若欲成就龍女敬念法者。用龍木作跋折啰。
若欲成就鬼類令人枯悴斗諍事法者。用毗梨勒木。作跋折啰。
若欲成就天龍藥叉乾闥婆阿修羅法者。用天木作跋折羅。
若欲成就變形法者。用泥作跋折啰。
若欲成就起尸法者。用迦談木作跋折啰。
若欲成就求財法者。用遏迦木作跋折啰。
或用龍木。或無憂木。皆得用之。
若欲成就對敵法者。用失唎般尼木作跋折啰。
或阿沒羅木。或遏順那木。或柳木。皆得用之。
若欲求成就意樂諸欲者。用白檀木作跋折啰。
或用紫檀木皆得用之。
如上所說諸色類金剛杵法者。一一皆須而作五鈷。凈妙端嚴勿使缺減。行者慾念誦時。以香泥塗。並散上妙好花而供養。發大慈心。手執金剛杵。唸誦真言。法事畢已。復重供養。上以其杵。置本尊足下。后誦唸時亦復
【現代漢語翻譯】 現代漢語譯本 製作跋折啰（Vajra，金剛杵）。
如果想要成就藥叉女（Yakshini，女夜叉）、母（Matrika，母神）、姊妹（Bhagini，姐妹神）之法，就用摩度迦木（Madhuca，印度黃油樹）製作跋折啰。
如果想要尋求滅罪之法，就用阿說他木（Ashvattha，菩提樹）製作跋折啰。
如果想要摧伏怨敵，就用害人木製作跋折啰。
如果想要降伏極其兇惡的怨敵，就用人骨製作跋折啰。
如果想要成就幻化之法，就用水晶製作跋折啰。
如果想要成就令人互相憎恨之法，就用苦楝木製作跋折啰。
如果想要成就龍女（Naga Kanya，龍女）敬念之法，就用龍木製作跋折啰。
如果想要成就鬼類令人枯萎、爭鬥之事之法，就用毗梨勒木（Bibhitaka，毗黎勒樹）製作跋折啰。
如果想要成就天（Deva，天神）、龍（Naga，龍）、藥叉（Yaksa，夜叉）、乾闥婆（Gandharva，樂神）、阿修羅（Asura，阿修羅）之法，就用天木製作跋折啰。
如果想要成就變形之法，就用泥土製作跋折啰。
如果想要成就起尸之法，就用迦談木製作跋折啰。
如果想要成就求財之法，就用遏迦木（Arka，馬利筋）製作跋折啰。
或者用龍木，或者用無憂木（Ashoka，無憂樹），都可以使用。
如果想要成就對敵之法，就用失唎般尼木（Shriparni，灰莉木）製作跋折啰。
或者用阿沒羅木（Amra，芒果樹），或者用遏順那木（Arjuna，訶子樹），或者用柳木，都可以使用。
如果想要成就意樂諸欲，就用白檀木製作跋折啰。
或者用紫檀木，都可以使用。
如上所說各種顏色的金剛杵之法，每一個都必須製作成五鈷（五股）。要清凈、美妙、端正、莊嚴，不要使其殘缺減少。修行者想要念誦時，用香泥塗抹，並散佈上好的花朵來供養。發起大慈悲心，手持金剛杵，唸誦真言。法事完畢后，再次供養，然後將金剛杵放置在本尊的足下。以後誦唸時也一樣。
【English Translation】 English version Making the Vajra (thunderbolt).
If you wish to accomplish the Yakshini (female Yaksha), Matrika (mother goddess), or Bhagini (sister goddess) methods, use Madhuca (Indian butter tree) wood to make the Vajra.
If you wish to seek the method of eliminating sins, use Ashvattha (Bodhi tree) wood to make the Vajra.
If you wish to subdue enemies, use 'harmful' wood to make the Vajra.
If you wish to subdue extremely evil enemies, use human bone to make the Vajra.
If you wish to accomplish the illusion method, use crystal to make the Vajra.
If you wish to accomplish the method of causing people to hate each other, use bitter neem wood to make the Vajra.
If you wish to accomplish the method of the Naga Kanya (dragon girl) being respectful and mindful, use dragon wood to make the Vajra.
If you wish to accomplish the method of causing ghosts to wither and fight, use Bibhitaka (Belleric myrobalan) wood to make the Vajra.
If you wish to accomplish the methods related to Deva (gods), Naga (dragons), Yaksha (night spirits), Gandharva (celestial musicians), and Asura (demigods), use 'heavenly' wood to make the Vajra.
If you wish to accomplish the transformation method, use mud to make the Vajra.
If you wish to accomplish the raising-corpse method, use Kadamba wood to make the Vajra.
If you wish to accomplish the wealth-seeking method, use Arka (milkweed) wood to make the Vajra.
Or use dragon wood, or Ashoka (sorrowless tree) wood; either can be used.
If you wish to accomplish the method against enemies, use Shriparni (grey teak) wood to make the Vajra.
Or use Amra (mango) wood, or Arjuna (arjuna tree) wood, or willow wood; any of these can be used.
If you wish to accomplish the desired pleasures, use white sandalwood to make the Vajra.
Or use red sandalwood; either can be used.
For the above-mentioned Vajras of various colors, each one must be made with five prongs (five-pointed). It should be pure, wonderful, upright, and dignified, and not be deficient or incomplete. When the practitioner wishes to recite, smear it with fragrant mud and scatter excellent flowers for offering. Generate great compassion, hold the Vajra in your hand, and recite the mantra. After the ritual is complete, make offerings again, and then place the Vajra at the feet of the principal deity. The same applies for subsequent recitations.
如是。若不執持妙金剛杵。而作唸誦者。終不成就。何以故以鬼神不懼善神不加被。是故一切法事難得成驗。若不辦造金剛杵者。亦須應作彼印。然後一心如法念誦。亦得成就。勿生放逸徒喪功夫。不如別修餘業。
複次蘇婆呼童子。凡唸誦真言成就藥法者。都有十七種物。
第一雄黃 第二牛黃 第三雌黃 第四安善那 第五硃砂 第六咄他香 第七跋折啰 第八牛酥 第九昌蒲 第十茂拏刈哩迦 第十一衣裳 第十二鈷叉 第十三鹿皮 第十四橫刀 第十五罥索 第十六鎧甲 第十七三叉
如上所說之物。皆具三種成就。假使余真言法中。所說成就諸物。皆不離此三種。臨時所樂事法。任意作之。無不獲克果者。
複次蘇婆呼童子。世間有諸障難毗那耶迦。為覓過故。常求唸誦人。便於中好須作意。方便智慧善分別知。魔黨合有幾部。總而言之。都有四部。何等為四。
一者摧壞部 二者野幹部 三者一牙部 四者龍象部
從此四部。流出無量毗那夜迦眷屬。如后具列。
摧壞部主名曰大將其部之中有雜類形狀。有七阿僧祇以為眷屬。護世四天王所說真言。有人持誦者。彼類恒作障難。
野幹部主名曰象頭。于其部中。形狀難可具名有十八俱胝以為眷屬。
【現代漢語翻譯】 現代漢語譯本： 如是。若不執持妙金剛杵（vajra，一種象徵堅不可摧的法器），而作唸誦者，終不成就。何以故？以鬼神不懼，善神不加被。是故一切法事難得成驗。若不辦造金剛杵者，亦須應作彼印（mudra，手印），然後一心如法念誦，亦得成就。勿生放逸，徒喪功夫，不如別修餘業。
複次，蘇婆呼（Subahu）童子，凡唸誦真言成就藥法者，都有十七種物：
第一雄黃，第二牛黃，第三雌黃，第四安善那（anjana，眼藥），第五硃砂，第六咄他香，第七跋折啰（vajra，金剛杵），第八牛酥，第九昌蒲，第十茂拏刈哩迦，第十一衣裳，第十二鈷叉，第十三鹿皮，第十四橫刀，第十五罥索（pasa，繩索），第十六鎧甲，第十七三叉。
如上所說之物，皆具三種成就。假使余真言法中，所說成就諸物，皆不離此三種。臨時所樂事法，任意作之，無不獲克果者。
複次，蘇婆呼（Subahu）童子，世間有諸障難毗那耶迦（Vinayaka，障礙神），為覓過故，常求唸誦人，便於中好須作意，方便智慧善分別知。魔黨合有幾部？總而言之，都有四部。何等為四？
一者摧壞部，二者野幹部，三者一牙部，四者龍象部。
從此四部，流出無量毗那夜迦（Vinayaka，障礙神）眷屬，如后具列。
摧壞部主名曰大將其，部之中有雜類形狀，有七阿僧祇以為眷屬。護世四天王所說真言，有人持誦者，彼類恒作障難。
野幹部主名曰象頭，于其部中，形狀難可具名，有十八俱胝以為眷屬。
【English Translation】 English version: Thus it is. If one does not hold the wonderful vajra (vajra, a ritual implement symbolizing indestructibility) and performs recitations, one will ultimately not achieve success. Why is this so? Because ghosts and spirits are not afraid, and benevolent deities do not bestow blessings. Therefore, all ritualistic endeavors are difficult to bring to fruition. If one cannot obtain or create a vajra, one must also form the corresponding mudra (mudra, hand gesture), and then recite single-mindedly and according to the Dharma, and one will also achieve success. Do not be negligent and waste effort in vain; it is better to cultivate other endeavors.
Furthermore, Subahu (Subahu) youth, for those who recite mantras to achieve medicinal practices, there are seventeen kinds of objects:
First, realgar; second, ox gallstone; third, orpiment; fourth, anjana (anjana, eye medicine); fifth, cinnabar; sixth, tutthaka incense; seventh, vajra (vajra, diamond scepter); eighth, ghee; ninth, sweet flag; tenth, mauna karika; eleventh, clothing; twelfth, kusha grass; thirteenth, deerskin; fourteenth, a horizontal sword; fifteenth, a noose (pasa, rope); sixteenth, armor; seventeenth, a trident.
The objects mentioned above all possess three kinds of accomplishments. Even if other mantra practices mention objects for accomplishment, they are all inseparable from these three. Depending on the desired practice at the time, perform it as you wish, and there will be none that do not achieve the desired result.
Furthermore, Subahu (Subahu) youth, in the world, there are various obstructing Vinayakas (Vinayaka, obstacle-creating deities) who, seeking faults, constantly seek out those who recite mantras. Therefore, one must be mindful, skillful in means, and wise in discerning. How many divisions are there in the demonic host? In general, there are four divisions. What are the four?
First, the Destruction Division; second, the Jackal Division; third, the One-Tusk Division; fourth, the Dragon-Elephant Division.
From these four divisions, countless Vinayaka (Vinayaka, obstacle-creating deities) retinues emanate, as listed in detail later.
The chief of the Destruction Division is named Great General; within his division are various forms, with seven asankhyas as his retinue. If someone recites the mantras spoken by the Four Heavenly Kings who protect the world, that group constantly creates obstacles.
The chief of the Jackal Division is named Elephant Head; within his division, the forms are difficult to fully name, with eighteen kotis as his retinue.
摩醯首羅天王所說真言。有持誦者。彼類恒作障難。
一牙部主名曰嚴髻。其部之中。種種身形面貌可畏。有一百四十俱胝眷屬。以為隨從。大梵天王所說真言。憍尸迦日月天王。那羅延天王諸風天所說真言。有持誦者。彼等雜類恒作障難。
龍象部主名曰頂行。于其部內。有種種形。不可知名。有一俱胝那由他一千波頭摩。以為眷屬。釋教所說深妙真言。有持誦者。彼等恒作障難。
又呵利帝兒名曰愛子。般指迦所說真言持誦者。彼作障難。
又摩尼賢將兒名曰滿賢。于摩尼部中所說真言。有持誦者彼作障難。
如是諸類毗那夜迦。各各于本部中而作障難。不樂修道。持真言者不令成就。自變化而作本真言主。來就念誦人道場中。受于供養。時明主來見是事已。即卻還本宮。作如是念。云何如來許彼誓願。惱亂唸誦人。令法不成。有如是障難。假使梵王及憍尸迦諸天龍等。不能破彼毗那夜迦障難。唸誦人唯堅心進意。發大誓願。世尊所說有大明真言之教。我今依法修行。要破此難是故唸誦人。遍數滿已。復應更作成就諸事妙曼荼羅。作此法已。彼障難者。便即退散無敢停足。
複次蘇婆呼童子。唸誦人不承師訓。持誦真言供養。及以呼摩。不依法教彼等諸魔。尋得其便而作障
【現代漢語翻譯】 現代漢語譯本：摩醯首羅天王（Maheśvara，濕婆神）所說的真言，如果有人持誦，那些天王的眷屬會經常製造障礙。 一牙部的主尊名叫嚴髻，他的部眾之中，有各種各樣身形面貌可怕的眷屬，有一百四十俱胝（koti，一俱胝等於一千萬）的眷屬跟隨。大梵天王（Mahābrahmā）所說的真言，憍尸迦（Kauśika，因陀羅神）日月天王，那羅延天王（Nārāyaṇa，毗濕奴神），諸風天所說的真言，如果有人持誦，他們這些雜類也會經常製造障礙。 龍象部的主尊名叫頂行，在他的部眾之內，有各種各樣的形貌，不可知其名，有一俱胝那由他（nayuta，一那由他等於一千萬）一千波頭摩（padma，蓮花）的眷屬跟隨。釋迦牟尼佛所說的深奧微妙的真言，如果有人持誦，他們也會經常製造障礙。 此外，呵利帝（Hāritī，鬼子母）的兒子名叫愛子，般指迦（Pañcika，藥叉神）所說的真言，如果有人持誦，他們也會製造障礙。 此外，摩尼賢將的兒子名叫滿賢，在摩尼部中所說的真言，如果有人持誦，他們也會製造障礙。 像這樣各種各類的毗那夜迦（Vinayaka，像頭神），各自在本部之中製造障礙，不喜歡修行的人修道，不讓持真言的人成就。他們自己變化成原本真言的主尊，來到唸誦人的道場中，接受供養。這時，明主（vidyādhara，持明者）來看到這件事後，就立即回到本宮，這樣想：『為什麼如來（Tathāgata）允許他們發這樣的誓願，惱亂唸誦人，使佛法不能成就？』有這樣的障礙，即使是梵王（Brahmā）以及憍尸迦（Kauśika）諸天龍等，也不能破除那些毗那夜迦（Vinayaka）的障礙。唸誦人只有堅定信心，更加努力，發出大誓願：『世尊（Bhagavān）所說有大明真言的教法，我現在依法修行，一定要破除這個障礙。』因此，唸誦人遍數唸誦圓滿后，還應該再作成就各種事情的妙曼荼羅（maṇḍala，壇場）。做了這個法之後，那些製造障礙的人，便立即退散，沒有敢停留的。 再次，蘇婆呼童子（Subāhu-kumāra）說，唸誦人不接受師父的教導，持誦真言供養，以及進行護摩（homa，火供），不按照佛法的教導，那些魔就會找到機會製造障礙。
【English Translation】 English version: The mantra spoken by the Maheśvara Deva King (Maheśvara, Lord Shiva). Those who recite it, their kind constantly create obstacles. The chief of the One-Tooth division is named Jaṭila (Jaṭila, with matted hair). Within his division, there are various forms and appearances that are frightening, with one hundred and forty koti (koti, ten million) of attendants following him. The mantra spoken by the Mahābrahmā Deva King (Mahābrahmā), Kauśika (Kauśika, Indra), the Sun and Moon Deva Kings, Nārāyaṇa Deva King (Nārāyaṇa, Vishnu), and the mantras spoken by the various Wind Devas, those who recite them, these miscellaneous beings constantly create obstacles. The chief of the Dragon-Elephant division is named Śikhāgāmin (Śikhāgāmin, one who goes to the top). Within his division, there are various forms that are impossible to name, with one koti nayuta (nayuta, ten million) and one thousand padma (padma, lotus) of attendants following him. The profound and subtle mantras spoken by the Buddha's teachings, those who recite them, they constantly create obstacles. Furthermore, the son of Hāritī (Hāritī, Mother of Demons) is named Priyaputra (Priyaputra, beloved son). Those who recite the mantra spoken by Pañcika (Pañcika, Yaksha general), they create obstacles. Furthermore, the son of the Mani Worthy General is named Pūrṇabhadra (Pūrṇabhadra, full of virtue). Those who recite the mantra spoken within the Mani division, they create obstacles. Thus, these various kinds of Vinayaka (Vinayaka, Ganesha), each creates obstacles within their own division, disliking those who cultivate the path, preventing those who hold mantras from achieving success. They transform themselves into the original mantra's deity, coming to the maṇḍala (maṇḍala, sacred circle) of the reciter, receiving offerings. At this time, the vidyādhara (vidyādhara, knowledge holder) comes and sees this, and immediately returns to his palace, thinking thus: 'Why did the Tathāgata (Tathāgata, Thus Come One) allow them to make such vows, disturbing the reciter, causing the Dharma to not be accomplished?' With such obstacles, even Brahmā (Brahmā) and Kauśika (Kauśika) and the various Devas and Dragons, etc., cannot break those Vinayaka's (Vinayaka) obstacles. The reciter only needs to strengthen their resolve, advance with great intention, and make a great vow: 'The Bhagavan (Bhagavān, Blessed One) has spoken of the teachings of the great luminous mantra, I will now cultivate according to the Dharma, and I must break this obstacle.' Therefore, after the reciter has completed the recitation count, they should again create a wonderful maṇḍala (maṇḍala) for accomplishing all things. After performing this Dharma, those who create obstacles will immediately scatter and dare not linger. Furthermore, Subāhu-kumāra (Subāhu-kumāra) said, if the reciter does not receive the instructions of a teacher, and recites mantras, makes offerings, and performs homa (homa, fire ritual), not according to the teachings of the Dharma, those demons will find an opportunity to create obstacles.
難。令唸誦人。心常猶預唸唸生疑。為誦此明真言。供誦彼耶。發如是念誦時。彼亦得便。即多語無義。談世俗事。或說興易。或說田農或論名利令心散亂。譬如有人。尋水而行影入水中。形影相逐不相舍離。彼毗那夜迦等。入唸誦人身中。恒不相離亦復如是。
復有毗那夜迦。澡浴之時得便入身。或有毗那夜迦。正念誦時得便入身。有毗那夜迦。唸誦之人正眠臥時得便入身。有毗那夜迦。正供養時得便入身。譬如日光照火珠而便火出。毗那夜迦入行者身亦復如是。唸誦之時令心散亂。增長貪癡無明等火。亦復如是。復有毗那夜迦者。名曰水行。正洗浴時。法若有闕。彼即得便遂入身中。令唸誦人種種病起。所謂飢渴咳嗽懈怠多睡。四支沉重無故多瞋。復有毗那夜迦。名曰食香。正獻涂香時。法若有闕。彼魔入身。即令唸誦人遂有病起。所謂思想憶生緣處。或思余處。或思寡婦。而生懈怠。或思舊耽欲之處。休廢道業。或思舊日廣用財寶。耽酒嗜肉。伴合朝廷分別貴賤。觀諸色境。好貪美欲而退道心。
復有毗那夜迦。名曰燈頂。正獻燈火時。法若有闕得便入身。遂令唸誦人種種病起。所謂心痛壯熱損心。
復有毗那夜迦。名曰笑香。正獻花之時。法若有闕彼即得便。遂令唸誦人種種障起。所謂壯
【現代漢語翻譯】 現代漢語譯本：困難在於，（毗那夜迦，Vinayaka）會使唸誦的人心中常常猶豫不定，唸唸生疑，想著是念誦這個明咒真言好呢，還是供奉唸誦那個好呢？當產生這樣的念頭時，（毗那夜迦，Vinayaka）就有了可乘之機，開始說很多沒有意義的話，談論世俗之事，或者談論經商交易，或者談論田地農事，或者議論名利，使人心神散亂。譬如有人，尋找水源而行走，身影映入水中，形影相隨，不相舍離。（毗那夜迦，Vinayaka）等進入唸誦人的身體中，恒常不相分離，也是如此。 又有（毗那夜迦，Vinayaka），在洗澡的時候找到機會進入身體；或者有（毗那夜迦，Vinayaka），正在念誦的時候找到機會進入身體；有（毗那夜迦，Vinayaka），唸誦的人正在睡覺的時候找到機會進入身體；有（毗那夜迦，Vinayaka），正在供養的時候找到機會進入身體。譬如陽光照耀火珠，立刻就能生出火來，（毗那夜迦，Vinayaka）進入修行者的身體也是這樣。唸誦的時候使人心神散亂，增長貪婪、愚癡、無明等火焰，也是如此。又有（毗那夜迦，Vinayaka），名叫水行，正在洗浴的時候，如果儀軌有缺失，它就找到機會進入身體，使唸誦的人產生各種疾病，比如飢餓、口渴、咳嗽、懈怠、嗜睡、四肢沉重、無緣無故地發怒。又有（毗那夜迦，Vinayaka），名叫食香，正在獻涂香的時候，如果儀軌有缺失，這個魔就進入身體，立刻使唸誦的人產生疾病，比如思念回憶以前生活的地方，或者思念其他地方，或者思念寡婦，從而產生懈怠，或者思念過去沉迷享樂的地方，停止修道，或者思念過去大量使用財寶，沉迷酒肉，與朝廷官員交往，分別貴賤，觀看各種美色，貪圖享樂，從而退失道心。 又有（毗那夜迦，Vinayaka），名叫燈頂，正在獻燈火的時候，如果儀軌有缺失，它就找到機會進入身體，於是使唸誦的人產生各種疾病，比如心痛、高燒、損傷心臟。 又有（毗那夜迦，Vinayaka），名叫笑香，正在獻花的時候，如果儀軌有缺失，它就找到機會，於是使唸誦的人產生各種障礙，比如身體強壯。
【English Translation】 English version: The difficulty lies in that (Vinayaka) causes the reciter to be constantly hesitant in their mind, always doubting, wondering whether it is better to recite this bright mantra or to offer and recite that one. When such thoughts arise, (Vinayaka) seizes the opportunity to speak many meaningless words, discussing worldly affairs, or talking about business transactions, or discussing fields and farming, or debating fame and profit, causing the mind to be scattered. For example, if someone is walking in search of water, their shadow is reflected in the water, and the form and shadow follow each other, inseparable. (Vinayaka) and others enter the body of the reciter, constantly inseparable, and it is the same. Furthermore, there are (Vinayakas) who find an opportunity to enter the body during bathing; or there are (Vinayakas) who find an opportunity to enter the body during recitation; there are (Vinayakas) who find an opportunity to enter the body when the reciter is sleeping; there are (Vinayakas) who find an opportunity to enter the body during offering. For example, when sunlight shines on a fire pearl, fire immediately comes out; (Vinayaka) entering the body of the practitioner is also like this. During recitation, it causes the mind to be scattered, increasing the flames of greed, ignorance, and delusion, and it is also like this. Furthermore, there is a (Vinayaka) named Water Walker, who, during bathing, if the ritual is deficient, seizes the opportunity to enter the body, causing the reciter to develop various illnesses, such as hunger, thirst, coughing, laziness, drowsiness, heavy limbs, and causeless anger. Furthermore, there is a (Vinayaka) named Food Fragrance, who, during the offering of scented paste, if the ritual is deficient, this demon enters the body, immediately causing the reciter to develop illnesses, such as thinking and recalling the places where they used to live, or thinking about other places, or thinking about widows, thereby generating laziness, or thinking about the places where they used to indulge in pleasure, ceasing the practice of the path, or thinking about the past when they used to spend a lot of wealth, indulging in wine and meat, associating with court officials, distinguishing between noble and lowly, viewing various beautiful sights, greedily desiring pleasure, thereby retreating from the path. Furthermore, there is a (Vinayaka) named Lamp Top, who, during the offering of lamp light, if the ritual is deficient, seizes the opportunity to enter the body, thus causing the reciter to develop various illnesses, such as heart pain, high fever, and damage to the heart. Furthermore, there is a (Vinayaka) named Laughing Fragrance, who, during the offering of flowers, if the ritual is deficient, seizes the opportunity, thus causing the reciter to develop various obstacles, such as physical strength.
熱鼻塞噴啑。眼中淚出支骨痠疼。及與伴侶相諍離散。復有毗那夜迦。名曰嚴髻。正念誦人。法若有闕彼即得便。遂令唸誦人有諸病起。所謂壯熱便利不出。諸毗那夜迦入身。即令心生迷惑。以西為東以南為北。作諸異相。或即吟詠。或無緣事欲得遊行。心懷異想有所不決。便起邪見作如是言。或說無有大威真言。亦無天堂無有善惡。亦無纏縛及得解脫。說持誦者唐捐其功便生邪見與善相隔。撥無因果以手斷草及弄土塊。眠時囓齒。或起欲想及欲娶妻自愛樂者彼不相愛。自不樂者彼即愛樂。既不順意臥而不睡。欲往侵他婦兒。意盧不眠。設若得睡。夢見大蟲師子虎狼豬狗所趁。駝驢貓兒及鬼野干。鷲鳥鷺鸞鳥及[訓/鳥]胡。或時夢見著故破衣不凈之人。或時夢見裸形禿髮黑體之人。或夢見裸形外道。或見枯池及以枯井。或見髑髏或見骨聚。或見壞棄捨屋宅。或見石磓。或見恐怖惡人手執槍刀及雜器仗。欲來相害。當見如是惡相。即知彼等毗那夜迦。令作障難。行者等即用軍茶利忿怒明王真言辟魔印等。而作護身。如上所說諸魔障難。悉得消滅不能惱亂。若有唸誦彼真言者。諸毗那夜迦終不得便。
複次蘇婆呼童子。唸誦人慾救著障人。令解脫者。即應有群牛所居之處。或一樹下或神廟中。或四衢道或空閑室。
【現代漢語翻譯】 現代漢語譯本： 發熱、鼻塞、噴嚏，眼中流淚，肢體骨骼痠痛，以及與同伴爭吵離散。又有一些名為毗那夜迦（Vinayaka，障礙神）的神祇，其中一個名叫嚴髻的，如果唸誦者在修行時出現疏漏，它們就會趁虛而入，使唸誦者生病，比如高燒、大小便不暢等。各種毗那夜迦進入身體后，會使人內心產生迷惑，把西當成東，把南當成北，做出各種怪異的舉動，或者吟唱，或者無緣無故地想要性行為，心中懷著奇怪的想法，猶豫不決，從而產生邪見，說：『沒有什麼大威力的真言，也沒有天堂，沒有善惡，沒有束縛，也沒有解脫。』說持誦真言的人白費力氣，從而產生邪見，與善良隔絕，否定因果報應，用手摺斷草，玩弄土塊，睡覺時磨牙，或者產生性慾，想要娶妻，愛戀自己不愛戀的人，不愛戀自己的人卻愛戀自己。既不順心如意，又躺臥不安。想要侵犯別人的妻子兒女，心神不安無法入睡。如果睡著了，會夢見大蟲、獅子、老虎、豺狼、豬狗追趕，駱駝、驢、貓兒以及鬼、野干，鷲鳥、鷺、鸞鳥以及[訓/鳥]胡。有時夢見穿著破舊骯髒衣服的人，有時夢見裸體、禿頭、黑面板的人，或者夢見裸體的外道，或者看見乾枯的池塘和水井，或者看見骷髏和成堆的骨頭，或者看見破敗廢棄的房屋宅院，或者看見石磓。或者看見恐怖的惡人手執槍刀和各種兵器，想要前來加害。當看見這些惡相時，就知道是那些毗那夜迦在製造障礙。修行者應該用軍茶利（Kundali）忿怒明王真言和辟魔印等來保護自己。如上所說的各種魔障和災難，都能夠消除，不能夠造成困擾。如果有人唸誦這些真言，各種毗那夜迦終究無法得逞。
再次，蘇婆呼（Subahu）童子，唸誦者想要救助被障礙纏身的人，使他們解脫，就應該在牛群居住的地方，或者一棵樹下，或者神廟中，或者十字路口，或者空閑的房間里。
【English Translation】 English version: Fever, nasal congestion, sneezing, tears in the eyes, aching bones and joints, and quarrels and separations from companions. Furthermore, there are Vinayakas (Vinayaka, gods of obstacles), one of whom is named 'Strict Topknot'. If a reciter has shortcomings in their practice, these Vinayakas will take advantage of the opportunity, causing the reciter to become ill, such as with a high fever or difficulty with bowel movements. When various Vinayakas enter the body, they cause confusion, mistaking west for east and south for north, and engaging in strange behaviors, such as chanting or inexplicably desiring sexual activity, harboring strange thoughts, and being indecisive, thus giving rise to wrong views, saying, 'There is no great powerful mantra, no heaven, no good or evil, no bondage, and no liberation.' They say that those who recite mantras waste their efforts, thus giving rise to wrong views, becoming separated from goodness, denying cause and effect, breaking grass with their hands, playing with lumps of earth, grinding their teeth while sleeping, or developing sexual desires, wanting to marry, loving those who do not love them, and being loved by those they do not love. Being neither content nor at peace, they lie awake restlessly. They desire to violate the wives and children of others, and are restless and unable to sleep. If they do fall asleep, they dream of being chased by large insects, lions, tigers, wolves, pigs, and dogs, camels, donkeys, cats, as well as ghosts, jackals, vultures, herons, peacocks, and [訓/鳥]胡. Sometimes they dream of people wearing old, dirty clothes, or of naked, bald, dark-skinned people, or of naked heretics, or of seeing dried-up ponds and wells, or of seeing skulls and piles of bones, or of seeing dilapidated and abandoned houses, or of seeing stone piles. Or they see terrifying evil people holding spears, knives, and various weapons, wanting to come and harm them. When they see such evil omens, they know that those Vinayakas are creating obstacles. Practitioners should use the Kundali (Kundali) Wrathful Vidyaraja mantra and the dispelling-demon mudra to protect themselves. All the aforementioned demonic obstacles and calamities can be eliminated and will not be able to cause trouble. If someone recites these mantras, the various Vinayakas will ultimately not be able to take advantage.
Furthermore, Subahu (Subahu) Kumara, if a reciter wants to help those who are afflicted by obstacles and liberate them, they should do so in a place where cattle reside, or under a tree, or in a temple, or at a crossroads, or in an empty room.
或於林間。得如上諸地。任簡取一所。一如治地法畢已即取牛糞。和香水塗地干已。復取香水重塗其地。然後以五色土下。依曼茶羅。用五色土。其壇頓方。量闊三肘。安立四門。于中二肘方量作坑。坑內布以茅草。坑外兩肘。各分位座安置明王真言主等。於八方各畫本方大神。復取四口新瓶。不得黑色太燋或生者。盛滿香水。及以五寶並赤蓮花諸雜草花香者。皆充供養。果樹嫩枝等。皆插瓶內。以五色線纏系瓶項。安於四方。然後應請彼明王等。以諸供具。而供養之。復以酒肉蘿蔔及以眾多波羅羅食。供養彼等八方大神。及一切毗那夜迦。將彼著障之人。令入坑中。面向東坐唸誦人于壇西面。面向東坐。誦真言一百八遍已。然後取彼所置四角瓶水。還以阿蜜唎啰枳當伽(此云赤色)明王王。及結唎吉啰明王。並㮈啰弭良拏明王等真言。持誦數過一百八遍已。與灌彼頂。如是四瓶次第應灌。作此法已。彼著障人者。即得解脫。此曼茶啰。非獨能除一切毗那夜迦。亦能利益官事之人。及女人難嫁。興易之人不獲資利農營不收子實。魍魎所著。及患壯熱孩子。鬼魅所著。及吸精噓鬼得便者。夜臥常見惡夢。癇病所纏。及有十種病等。作此曼茶啰。與彼灌頂。諸如色類。悉皆獲利。所求窺者。並皆滿足。諸餘病疾亦復能差。
【現代漢語翻譯】 或在林間，得到如上述的各種土地。隨意選擇其中一塊。像通常治理土地的方法一樣處理完畢后，就取牛糞，和著香水塗抹地面，待乾透后，再取香水重新塗抹那塊地。然後用五色土，按照曼茶羅（Mandala，壇場）的樣式，用五色土堆成壇，壇的形狀是正方形，量取寬度為三肘。安立四個門。在中央二肘見方的範圍內做一個坑，坑內鋪上茅草。坑外兩肘的範圍內，分別設定座位，安置明王、真言主等。在八個方向各畫上本方的大神。再取四個新的瓶子，不能用顏色太黑、燒得太焦或未燒過的瓶子，盛滿香水，以及五寶，還有紅蓮花和各種雜草香花，都用來供養。果樹的嫩枝等，都插在瓶內，用五色線纏繞瓶頸，安放在四個方向。然後應該迎請那些明王等，用各種供品來供養他們。再用酒肉、蘿蔔以及眾多的波羅羅食物，供養那些八方大神，以及一切毗那夜迦（Vinayaka，像頭神）。將那些被邪魔纏身的人，令其進入坑中，面向東坐。唸誦者在壇的西面，面向東坐。誦唸真言一百零八遍后，然後取用那所放置在四角的瓶中的水，再用阿蜜唎啰枳當伽（Amrita Rakta Dandha，此云赤色）明王，以及結唎吉啰（Kilikila）明王，還有㮈啰弭良拏（Naramirana）明王等真言，持誦超過一百零八遍后，用來灌頂。像這樣，四瓶水依次應該灌頂。做了這個法事後，那些被邪魔纏身的人，就能得到解脫。這個曼茶羅，不僅僅能夠去除一切毗那夜迦的障礙，也能利益官場之人，以及難以出嫁的女子，做生意的人無法獲得資財利益，農業經營沒有收成，沒有子嗣，被魍魎所纏，以及患有壯熱的孩子，被鬼魅所纏，以及被**噓鬼得便的人，夜裡睡覺常見惡夢，患有癲癇病的人，以及患有十種疾病等，做了這個曼茶羅，給他們灌頂，各種各樣的人，都能獲得利益，所求之事都能滿足。各種其餘的疾病也能夠痊癒。
【English Translation】 Or in the forest, obtaining such lands as mentioned above. Choose one at will. After the land is prepared according to the usual method, take cow dung, mix it with fragrant water, and smear it on the ground. After it dries, apply fragrant water again to the ground. Then, using five-colored earth, create an altar according to the Mandala (Mandala, sacred space) pattern, using five-colored earth. The altar should be square, measuring three cubits in width, and have four gates. In the center, within a square area of two cubits, make a pit and line it with thatch. Outside the pit, within a two-cubit radius, set up seats for the Vidyarajas (Ming Wang, Wisdom Kings), mantra masters, and others. In each of the eight directions, draw the great deity of that direction. Also, take four new jars, avoiding those that are too dark, over-fired, or unbaked, and fill them with fragrant water, along with the five precious jewels, red lotuses, various fragrant grasses and flowers, all for offerings. Tender branches of fruit trees, etc., should be inserted into the jars, and the necks of the jars should be tied with five-colored threads, and placed in the four directions. Then, invite those Vidyarajas and others, and make offerings to them with various offerings. Furthermore, offer wine, meat, radishes, and many 'parara' foods to those great deities of the eight directions, as well as all the Vinayakas (Vinayaka, Ganesha). Lead those who are afflicted by obstacles into the pit and have them sit facing east. The reciter sits on the west side of the altar, facing east. After reciting the mantra one hundred and eight times, then take the water from the jars placed at the four corners, and use the Amrita Rakta Dandha (Amrita Rakta Dandha, which means 'red color') Vidyaraja, as well as the Kilikila Vidyaraja, and the Naramirana Vidyaraja mantras, reciting them more than one hundred and eight times, and use it to anoint their heads. In this way, the four jars should be used for anointing in sequence. After performing this ritual, those who are afflicted by obstacles will be liberated. This Mandala is not only able to remove all obstacles of the Vinayakas, but also benefits those in official positions, women who have difficulty getting married, those in business who cannot obtain wealth and profit, agricultural operations that do not yield harvests, those without offspring, those possessed by goblins, children suffering from high fever, those possessed by demons, and those who are taken advantage of by **hsu ghosts, those who often see nightmares while sleeping at night, those afflicted with epilepsy, and those with ten kinds of diseases, etc. By creating this Mandala and giving them anointment, all kinds of people can obtain benefits, and their wishes will be fulfilled. Various other diseases can also be cured.
又復能消滅無量罪障。
蘇婆呼童子請問經卷上 大正藏第 18 冊 No. 0895a 蘇婆呼童子請問經
蘇婆呼童子請問經卷中
唐天竺三藏輸波迦羅奉 制譯
分別成就相分品第五
複次蘇婆呼童子。時彼行者于諸障難。得解脫已。身心清凈無諸垢穢。譬如明月而埋于云。云除散滅麗乎光天。于虛空中朗然顯現。唸誦人所修種種功德。除斷毗那夜迦所作障難。悉皆消滅。亦復如是。所持真言悉得成就。譬如種子因地及時並雨溉灌。潤澤調順。得好風雨。然後芽生乃至成熟。然其種子若在倉中。芽尚不生況復枝葉及花果實。持誦真言不依法則。及不供養。已不清凈故。真言字句或有加減。聲相不正。不獲廣大諸妙悉地。亦復如是。譬如興云下雨。隨眾生福而下多少。持誦之人所施功勞。獲得成就亦復如是。若有行者。于清凈處。依時及節所制之法。所犯罪者漸漸消滅。福聚圓滿。能獲真言沾及成就。若罪不滅功德不圓。不依法則。真言不成翻此應知。複次蘇婆呼童子。其唸誦人中間所有闕犯。或有間斷。棄本所誦別持餘明。自所持者授與他人。唸誦遍數雖滿不成。復更應須每日三時如法供養。唸誦數滿一十萬遍。即應如法呼摩供養。當以大麥。用稻穀花。或用油麻。或用
【現代漢語翻譯】 現代漢語譯本： 又能夠消滅無量的罪障。
《蘇婆呼童子請問經》捲上 大正藏第 18 冊 No. 0895a 《蘇婆呼童子請問經》
《蘇婆呼童子請問經》卷中
唐天竺三藏輸波迦羅（Śubhakarasiṃha）奉 旨譯
分別成就相分品第五
其次，蘇婆呼童子（Śubhahu-kumāra），當修行者從各種障礙中得到解脫之後，身心清凈，沒有各種污垢。就像明月被埋在雲中，云消散之後，在晴朗的天空中明亮地顯現出來。唸誦者所修的各種功德，消除了毗那夜迦（Vināyaka，像頭神）所製造的障礙，全部都消滅了。也像這樣，所持的真言全部都能得到成就。就像種子因為土地、時節以及雨水灌溉，得到滋潤調和，獲得好的風調雨順，然後發芽生長乃至成熟。然而，如果種子在倉庫中，芽尚且不能生長，更何況枝葉和花果。持誦真言不依照法則，以及不供養，因為不清凈的緣故，真言的字句或許有增加或減少，聲音形象不正，不能獲得廣大的各種微妙成就。也像這樣，譬如興云降雨，隨著眾生的福報而有或多或少。持誦之人所施行的功勞，獲得成就也是這樣。如果有修行者，在清凈的地方，依照時節和所制定的法則，所犯的罪過會漸漸消滅，福德聚集圓滿，能夠獲得真言的加持和成就。如果罪過不消滅，功德不圓滿，不依照法則，真言就不會成就，反過來應該知道這個道理。其次，蘇婆呼童子（Śubhahu-kumāra），唸誦的人中間所有的缺失和錯誤，或者有間斷，放棄原本所誦持的真言而另外持誦其他的明咒，把自己所持誦的真言傳授給他人，唸誦的遍數即使滿了也不會成就，還應該每天三時如法地供養，唸誦的數目滿了十萬遍，就應該如法地護摩供養。應當用大麥，用稻穀花，或者用油麻，或者用
【English Translation】 English version: Furthermore, it can eliminate immeasurable sins and obstacles.
Śubhahu-kumāra's Inquiry Sutra, Scroll 1 Taisho Tripitaka Volume 18, No. 0895a, Śubhahu-kumāra's Inquiry Sutra
Śubhahu-kumāra's Inquiry Sutra, Scroll 2
Translated under Imperial Order by Tripitaka Master Śubhakarasiṃha of Tang Dynasty, India
Chapter 5: Distinguishing the Characteristics of Accomplishment
Furthermore, Śubhahu-kumāra, when that practitioner is liberated from all obstacles, his body and mind become pure, free from all defilements. It is like a bright moon buried in the clouds; when the clouds disperse, it shines brilliantly in the clear sky. The various merits cultivated by the reciter, eliminating the obstacles created by Vināyaka (the elephant-headed god), are all extinguished. It is also like this: all the mantras recited will be accomplished. It is like a seed that, due to the soil, the season, and the rain, is nourished and harmonized, receiving good weather, and then sprouts, grows, and matures. However, if the seed is in a warehouse, it cannot even sprout, let alone produce branches, leaves, flowers, and fruits. Reciting mantras without following the rules and without making offerings, because it is not pure, the words and phrases of the mantra may be added to or subtracted from, and the sound and form are incorrect, one will not obtain vast and wonderful siddhis (accomplishments). It is also like this: just as clouds rise and rain falls, according to the blessings of sentient beings, there may be more or less rain. The efforts exerted by the reciter will also lead to accomplishments in the same way. If a practitioner, in a clean place, follows the rules established according to the time and season, the sins committed will gradually be eliminated, and the accumulation of blessings will be complete, enabling him to receive the grace and accomplishment of the mantra. If sins are not eliminated and merits are not complete, and if one does not follow the rules, the mantra will not be accomplished; one should understand this conversely. Furthermore, Śubhahu-kumāra, all the deficiencies and errors that the reciter may have in between, or if there are interruptions, abandoning the original mantra and reciting other mantras, or transmitting the mantra one recites to others, even if the number of recitations is completed, it will not be accomplished. One should also make offerings three times a day as prescribed, and when the number of recitations reaches one hundred thousand, one should perform homa (fire offering) as prescribed. One should use barley, rice flowers, or sesame, or
白芥子。隨取其一與酥相和。真言數滿四千或七八千。
或優曇缽羅木 或阿說他木 或波羅賒木 或遏迦木 或龍木 或無憂木 或蜜魯婆木 或尼居陀木 或奄沒羅木 或佉陀啰木 或賒彌迦木 或缽落叉木 或阿波末迦木 或末度迦木 或謀母迦木。
如上所說諸木之中。隨取一木。粗細如指。長短十指許。酥蜜酪揾柴兩頭。每日呼摩。數如上所說。有闕犯者還得清凈。然後方誦真言。悉地無所障礙。
複次蘇婆呼童子。行者所持真言。余持誦者繫縛明王。或斷或破。令不成就者。即須應作本尊形像。置於當各部王足下。面須相對。然後以結利吉羅等諸部明王大威真言。誦持。以酥蜜灌浴本尊。如是十日。作此法已。彼餘明所縛即得解脫。
複次蘇婆呼童子。于真言中所制諸法。並皆修行一無遺闕。仍不成者。即應以猛毒。作彼尊形。以結唎吉羅等諸部明王真言。截其像形。段段為片。和白芥子油。每日三時而作呼摩。如是七日即得悉地。若不成就應入夢中示見障因。說真言字有加減。或法不具。然諸明王自說此法。有用行者。示現相好。由如海潮終不違時。其實真言。終不相破。亦不相斷及與繫縛。其真言法亦如是。是故行者。不應相破明咒及真言。乃至繫縛及以禁斷。妙曼茶羅不
【現代漢語翻譯】 現代漢語譯本 白芥子。隨意取一些與酥油混合。唸誦真言四千遍或七八千遍。
或者取優曇缽羅木（udumbara，意為無花果樹），或者阿說他木（asvattha，意為菩提樹），或者波羅賒木（palasa，意為紫檀），或者遏迦木（arka，意為馬利筋），或者龍木，或者無憂木（asoka，意為無憂樹），或者蜜魯婆木（milupa），或者尼居陀木（nyagrodha，意為榕樹），或者奄沒羅木（amra，意為芒果樹），或者佉陀啰木（khadira，意為兒茶樹），或者賒彌迦木（samika），或者缽落叉木（plaksa，意為黃果樹），或者阿波末迦木（apamarga，意為倒刺草），或者末度迦木（madhuka，意為印度黃油樹），或者謀母迦木（mummuka）。
如上所說的各種木材中，隨意取一種，粗細如手指，長短約十指。用酥油、蜂蜜和凝乳塗抹柴的兩端，每天進行護摩（homa，意為火供）。唸誦次數如上所述。如有任何缺失或違犯，必須先進行凈化，然後才能唸誦真言。這樣，成就（siddhi）就不會有任何障礙。
再者，蘇婆呼童子（Subhahu-kumara），如果修行者所持的真言，被其他持誦者束縛明王（vidyaraja），或者被中斷或破壞，導致無法成就，那麼就應該製作本尊的形象，放置在各部王（kula-raja）的腳下，面部需要相對。然後以結利吉羅（kilikila）等各部明王的大威力真言進行誦持。用酥油和蜂蜜灌浴本尊。這樣持續十天，完成此法后，被其他明王束縛的真言就能得到解脫。
再者，蘇婆呼童子，對於真言中所規定的各種修行方法，全部都修行了，沒有遺漏任何一項，仍然無法成就，那麼就應該用猛毒製作該本尊的形象，然後用結唎吉羅（kilikila）等各部明王的真言，截斷該形象，將它切成碎片，與白芥子油混合，每天三次進行護摩。這樣持續七天就能獲得成就。如果仍然沒有成就，本尊應該在夢中顯現，指示障礙的原因，說明真言的字句有增減，或者修行方法不完整。然而，諸位明王自己宣說此法，對於有用的修行者，會示現吉祥的相好，猶如海潮一樣，終不會違背時節。其實，真言是不會互相破壞的，也不會被中斷、束縛。真言的法也是如此。因此，修行者不應該互相破壞明咒和真言，乃至束縛或禁斷。美妙的曼茶羅（mandala）也不會。
【English Translation】 English version White mustard seeds. Take some at random and mix with ghee. Recite the mantra four thousand or seven to eight thousand times.
Or take udumbara wood (udumbara, meaning fig tree), or asvattha wood (asvattha, meaning bodhi tree), or palasa wood (palasa, meaning butea monosperma), or arka wood (arka, meaning calotropis gigantea), or dragon wood, or asoka wood (asoka, meaning saraca asoca), or milupa wood, or nyagrodha wood (nyagrodha, meaning banyan tree), or amra wood (amra, meaning mango tree), or khadira wood (khadira, meaning acacia catechu), or samika wood (samika), or plaksa wood (plaksa, meaning ficus lacor), or apamarga wood (apamarga, meaning achyranthes aspera), or madhuka wood (madhuka, meaning madhuca longifolia), or mummuka wood (mummuka).
Among the various woods mentioned above, take one at random, as thick as a finger and about ten fingers long. Smear the ends of the firewood with ghee, honey, and curd, and perform homa (homa, meaning fire offering) daily. The number of recitations should be as mentioned above. If there are any omissions or violations, one must first purify oneself before reciting the mantra. In this way, there will be no obstacles to accomplishment (siddhi).
Furthermore, Subhahu-kumara, if the mantra held by a practitioner is bound by other mantra holders, vidyaraja (vidyaraja, meaning wisdom king), or is interrupted or destroyed, causing failure to achieve accomplishment, then one should create an image of the principal deity and place it at the feet of the kula-rajas (kula-raja, meaning family king), with their faces facing each other. Then, recite the great powerful mantra of the kilikila and other vidyarajas. Bathe the principal deity with ghee and honey. After performing this practice for ten days, the mantra bound by other vidyarajas will be released.
Furthermore, Subhahu-kumara, if all the practices prescribed in the mantra are performed without any omissions, and yet accomplishment is still not achieved, then one should create an image of that principal deity using potent poison. Then, using the mantra of the kilikila and other vidyarajas, cut off the image, chop it into pieces, mix it with white mustard seed oil, and perform homa three times a day. By doing this for seven days, one will attain accomplishment. If accomplishment is still not achieved, the principal deity should appear in a dream, indicating the cause of the obstacle, explaining that there are additions or subtractions in the words of the mantra, or that the practice is incomplete. However, the vidyarajas themselves proclaim this method, and for useful practitioners, they will manifest auspicious signs, like the tides of the sea, never deviating from the proper time. In reality, mantras do not destroy each other, nor are they interrupted, bound, or restricted. The method of mantras is also like this. Therefore, practitioners should not destroy each other's mantras and dharanis, nor bind or restrict them. The wonderful mandala (mandala) will not either.
應授與加減真言亦復如是。不應回換彼法。不回換彼法。不應阿吠設那。不應打縛。為害彼故。不應呼摩。及損肢節摧滅惡族。不應令他癡鈍迷悶。不應科罰龍鬼之類。亦勿令人發毒相憎及損厭縛。不應治療嬰兒之魅。不應捕網諸眾生類。令所損害。
複次蘇婆呼童子。餘外宗說。有十種法真言得成。所謂行人。真言。伴侶。所成就物。精勤。處所凈地。時節。本尊。財物。具此十法真言得成。又余宗說。具三種法。真言得成。謂真言行人伴侶。
又余宗說。具四種法。真言乃成。謂處所精勤時節依法。
又余宗說。具五種法。真言乃成。謂真言所成就物處所本尊財物。如是諸宗。或說十法。或說八法。或說六。或四或三或二。各于本法演說不同。然此釋教具二種法。真言乃就。一者行人二者真言。行人具行戒律。正勤精進。於他利養不起貪嫉。于身命財常無戀著。真言文字勿令脫錯加減。聲相圓滿分明。所成就法皆悉具足。于佛菩薩所居之處。如法念誦。即便當獲意樂成就。譬如師子飢餓所逼。以大勢力殺害大象。若殺野干及諸小獸。所施勢力與彼殺象。一無所異。行者成就上中下事。所發精進亦復如是。行者若住阓鬧之處時。即有蚊虻蠅蚤唼嚙。聞種種音樂之聲。或聞諸人歌舞吟詠小男小女。
【現代漢語翻譯】 現代漢語譯本： 授予加持和減少的真言也應如此。不應更改或替換那些方法。不應進行阿吠設那（Aveshana，附身術）。不應毆打或捆綁他人，爲了傷害他們。不應進行護摩（Homa，火供）儀式，以及損害肢體或摧毀邪惡家族的行為。不應使他人變得愚癡、遲鈍或迷惘。不應懲罰龍或鬼之類的眾生。也不應使人產生惡毒的憎恨，或進行損害性的束縛。不應治療嬰兒的魅惑。不應捕捉或用網捕捉眾生，導致他們受到傷害。
再者，蘇婆呼（Subhahu）童子，其他宗派說，有十種方法可以使真言成就。即：修行者、真言、伴侶、所成就之物、精勤、處所凈地、時節、本尊、財物。具備這十種方法，真言就能成就。還有其他宗派說，具備三種方法，真言就能成就，即真言、修行者、伴侶。
還有其他宗派說，具備四種方法，真言才能成就，即處所、精勤、時節、依法。
還有其他宗派說，具備五種方法，真言才能成就，即真言、所成就之物、處所、本尊、財物。像這樣，各個宗派，有的說十種方法，有的說八種方法，有的說六種，或四種，或三種，或兩種，各自在本法中演說不同。然而，此釋迦教法具備兩種方法，真言就能成就：一是修行者，二是真言。修行者具備持戒和戒律，正念精進，對於他人的利益和供養不起貪婪和嫉妒之心，對於自身性命和財產常常沒有留戀。真言的文字不要有脫落、錯誤、增加或減少，聲音和音調要圓滿分明，所要成就的法都要完全具備。在佛菩薩所居住的地方，如法念誦，就能獲得意樂成就。譬如獅子被飢餓所逼迫，以強大的力量殺害大象。如果殺害豺狼和各種小獸，所施展的力量與殺害大象的力量，完全沒有不同。修行者成就上等、中等、下等的事情，所發出的精進也是如此。修行者如果住在喧鬧的地方時，就會有蚊子、蒼蠅、跳蚤叮咬，聽到各種音樂的聲音，或聽到人們唱歌、跳舞、吟詠，以及小男孩和小女孩的聲音。
【English Translation】 English version: The mantras for bestowing increase and decrease should also be done in the same way. One should not alter or exchange those methods. One should not perform Aveshana (possession). One should not beat or bind others, intending to harm them. One should not perform Homa (fire offering) rituals, nor harm limbs or destroy evil clans. One should not cause others to become foolish, dull, or confused. One should not punish beings such as dragons or ghosts. Nor should one cause people to develop malicious hatred, or perform harmful bindings. One should not treat infant enchantments. One should not capture or net living beings, causing them harm.
Furthermore, Subhahu, other schools say that there are ten conditions for a mantra to be accomplished: the practitioner, the mantra, the companion, the object to be accomplished, diligence, a pure place, the timing, the principal deity, and wealth. With these ten conditions, the mantra can be accomplished. Other schools say that with three conditions, the mantra can be accomplished: the mantra, the practitioner, and the companion.
Yet other schools say that with four conditions, the mantra can be accomplished: the place, diligence, the timing, and following the Dharma.
Still other schools say that with five conditions, the mantra can be accomplished: the mantra, the object to be accomplished, the place, the principal deity, and wealth. Thus, various schools speak of ten conditions, or eight conditions, or six, or four, or three, or two, each expounding differently according to their own Dharma. However, this Shakya teaching has two conditions for the mantra to be accomplished: the practitioner and the mantra. The practitioner possesses precepts and discipline, right mindfulness and diligence, and does not arise greed or jealousy towards the benefits and offerings of others, and is often without attachment to their own life and property. The words of the mantra should not have omissions, errors, additions, or subtractions, and the sound and tone should be complete and clear, and the Dharma to be accomplished should be fully possessed. In the place where the Buddhas and Bodhisattvas reside, reciting according to the Dharma, one will then obtain the accomplishment of one's wishes. For example, a lion, compelled by hunger, kills an elephant with great power. If it kills jackals and various small animals, the power exerted is no different from the power of killing the elephant. The practitioner accomplishing superior, middling, and inferior matters, the diligence exerted is also the same. If the practitioner dwells in a noisy place, there will be mosquitoes, flies, and fleas biting, hearing the sounds of various music, or hearing people singing, dancing, chanting, and the sounds of little boys and girls.
婦人等環釧瓔珞種種音聲。若住人間河澗及以大海者。即有寒熱不等。因即有病。苦惱逼身。又值猛獸發大惡聲。或欲相害。令人驚怕。或住海邊見海潮波。及聞大聲。令行者恐怖。若住江河池沼。即饒蚖蛇蝮蝎毒蟲之類。皆是持真言人障礙之處。如是種種障礙緣等。當須遠離。覓好勝處。勤加勞心固意。勿使逢境心即散亂不定。一念退心。還從切始善行方便。覓時觀節勿以執愚。惡人惡魔得其便耶莫令癡人獲罪苦果。
蘇婆呼童子請問經唸誦真言軌則觀像印等夢證分品第六
複次蘇婆呼童子。唸誦之人不應太緩。不應太急。聲亦如此。不大不小。不應間斷。勿共人語。令心緣于異境。名某字型。不應訛錯。譬如大河日夜流注。恒無休息。持誦之人所修福報供養。禮拜讚歎一切功德。日夜增流亦復如是。唸誦之人。心若攀緣雜染之境。或起懈怠或生欲想。應速回心。觀真言字句。或觀本尊或觀手印。譬如觀行之人。置心眉間令不散亂。后時對境心即不動。彼人即名觀行成就。唸誦之人亦復如是。所緣心處若不搖動。即得持誦真言成就。是故行者欲求悉地。當須攝心一境。其心調伏即生歡喜。隨其歡喜即身輕安。隨身輕安即身安樂。隨身安樂即得心定。隨其心定即于唸誦心無疑慮。隨其唸誦即便罪滅。隨其
【現代漢語翻譯】 現代漢語譯本
婦女們佩戴的環、釧、瓔珞等飾品會發出各種聲音。如果居住在人間河邊、溪流以及大海邊，就會有寒冷和炎熱的不適，因此容易生病，遭受痛苦的折磨。又會遇到猛獸發出巨大的惡聲，或者想要加害，使人驚恐害怕。或者居住在海邊，看到海潮波濤，以及聽到巨大的聲響，使修行者感到恐怖。如果居住在江河池沼，就會有很多蚖蛇、蝮蝎等毒蟲。這些都是持誦真言的人會遇到的障礙。像這樣的種種障礙因緣等，應當遠離。尋找好的殊勝之處。勤奮努力，堅定意志，不要讓心隨著外境而散亂不定。一旦產生退縮之心，就要從頭開始，好好地運用各種善巧方便。尋找時機，觀察節候，不要固執愚昧，讓惡人惡魔有機可乘，不要讓愚癡之人遭受罪惡的苦果。
《蘇婆呼童子請問經》唸誦真言軌則觀像印等夢證分品第六
再者，蘇婆呼童子，唸誦之人不應該太慢，也不應該太快，聲音也是如此，不大不小，不應該間斷，不要與人交談，使心專注于其他事物。唸誦某個字型的發音，不應該有訛誤。譬如大河日夜流淌，從不休息。持誦之人所修的福報、供養、禮拜、讚歎一切功德，日夜增長也像這樣。唸誦之人，心如果攀緣于混雜染污的境界，或者產生懈怠，或者產生慾望，應當迅速收回心念，觀想真言的字句，或者觀想本尊（Ishtadevata），或者觀想手印（Mudra）。譬如觀行之人，將心安住在眉間，使它不散亂。之後面對外境，心就不會動搖。這個人就叫做觀行成就。唸誦之人也是這樣，所緣的心念之處如果不動搖，就能得到持誦真言的成就。因此，修行者想要獲得悉地（Siddhi，成就），就應當收攝心念，專注於一個境界。心被調伏，就會產生歡喜。隨著歡喜，身體就會輕安。隨著身體輕安，身體就會安樂。隨著身體安樂，就能得到心定。隨著心定，對於唸誦就不會有疑慮。隨著唸誦，罪業就會消滅。
【English Translation】 English version
The women's rings, bracelets, necklaces and other ornaments produce various sounds. If one lives near rivers, streams, or the sea, there will be discomfort from cold and heat, which can easily lead to illness and suffering. One may also encounter fierce beasts making loud, evil noises, or trying to cause harm, causing fear and terror. Or, living by the sea, one may see tidal waves and hear loud sounds, causing terror to practitioners. If one lives in rivers, ponds, or marshes, there will be many vipers, cobras, scorpions, and other poisonous insects. These are all obstacles for those who recite mantras. Such obstacles and conditions should be avoided. Seek out good and superior places. Work diligently, strengthen your resolve, and do not let your mind be scattered and unsettled by external circumstances. Once a thought of retreat arises, start over from the beginning and skillfully employ various expedient means. Seek opportunities, observe the seasons, and do not be stubborn and foolish, allowing evil people and demons to take advantage. Do not let ignorant people suffer the bitter consequences of sin.
《Subāhuparipṛcchā》, Chapter 6: On the Rules for Reciting Mantras, Observing Images and Mudras, and Dream Verification
Furthermore, Subāhu (name of a Bodhisattva), a person who recites mantras should not be too slow, nor should they be too fast. The voice should be the same, neither too loud nor too soft, and there should be no interruptions. Do not converse with others, allowing the mind to focus on other things. The pronunciation of a particular syllable should not be erroneous. Just as a great river flows day and night without rest, the merit, offerings, prostrations, praises, and all the virtues cultivated by the mantra reciter increase day and night in the same way. If the mind of the mantra reciter clings to mixed and defiled states, or if laziness arises, or if desires arise, one should quickly withdraw the mind and contemplate the syllables of the mantra, or contemplate the Ishtadevata (personal deity), or contemplate the Mudra (hand gesture). For example, a person practicing contemplation places their mind between the eyebrows, preventing it from being scattered. Later, when facing external circumstances, the mind will not be disturbed. This person is called accomplished in contemplation. The mantra reciter is also like this; if the object of the mind does not waver, one can attain the accomplishment of reciting the mantra. Therefore, a practitioner who wishes to attain Siddhi (accomplishment) should gather their mind and focus on one object. When the mind is tamed, joy will arise. With joy, the body will become light and comfortable. With physical ease, the body will be at peace. With physical peace, one can attain mental stability. With mental stability, there will be no doubts about the recitation. With recitation, sins will be extinguished.
罪滅即心清凈。心清凈故即得成就。是故如來作如是說。一切諸法以心為本。由心清凈。獲得人天殊勝快樂。由心雜染。便墮地獄乃至傍生貧窮之苦。由心極凈。乃證遠離地水火風生老病死。不著二邊寂滅解脫。由少凈真言亦成。當離無常敗壞之樂。是故諸法皆從心生。非自然現。亦不由時。復非自在天作耶。非無因緣。亦不從我能生諸法。但由無明流轉生死。四大和合假名為色。色非是我。我非是色。色非我所。我非色所。如是四蘊。應知是空。色是無常由如聚沫。受如浮泡想如陽焰。行如芭蕉識如幻化。如是之見名為正見。若異見者名為邪見。
複次蘇婆呼童子。若持真言者。唸誦數足。即知自身欲近悉地。何以得知。當於眠臥之。時夢中合有好相。
或見自身登高樓閣 或升大樹 或騎師子 或乘白馬 或騎大白虎 或升大高山 或騎犀牛 或乘白象 或於空中聞大雷聲 或乘白牛 或騎黃牛 或得錢財 或得花鬘 或得好凈五彩衣 或得酒肉 或得水類之果 或得白青紅赤色蓮花 或得如來尊容 或得如來舍利 或得大乘經藏 或身處於大會共佛菩薩聖僧同座而食 或得駱駝 或得犢子 或得滿車載物 或得白拂 或得鞋履 或得橫刀 或孔雀尾扇 或得金瓔珞 或得寶珠商佉 或得端正美女
【現代漢語翻譯】 現代漢語譯本 罪業滅除就是心得到清凈。心清凈的緣故就能得到成就。因此如來說，一切諸法以心為根本。由於心清凈，獲得人天殊勝的快樂。由於心混雜染污，便墮入地獄乃至淪為畜生，遭受貧窮的痛苦。由於心極其清凈，就能證得遠離地、水、火、風，以及生、老、病、死，不執著於二邊，達到寂滅解脫的境界。即使是稍微清凈的真言也能成就，應當遠離無常敗壞的快樂。所以說，一切諸法都從心生起，不是自然顯現的，也不是由時間決定的，更不是自在天（Maheśvara）所創造的。不是沒有因緣，也不是從我（ātman）能生出諸法。只是由於無明（avidyā）而流轉于生死輪迴之中。地、水、火、風四大和合，假名為（此處原文為星號，指代某種事物或概念，需要根據上下文補充）。不是我，我不是。*不是我所擁有的，我不是色（rūpa）所能包含的。像這樣，色、受、想、行、識（skandha）五蘊，應當知道都是空性的。色是無常的，猶如聚沫。受（vedanā）猶如水泡，想（saṃjñā）猶如陽焰，行（saṃskāra）猶如芭蕉，識（vijñāna）猶如幻化。像這樣的見解，名為正見。如果與此不同的見解，就稱為邪見。
其次，蘇婆呼（Subāhu）童子，如果持真言者，唸誦的次數足夠，就能知道自身將要接近悉地（siddhi，成就）。如何得知呢？當在睡眠的時候，夢中會有好預兆。
或者夢見自身登上高樓閣，或者登上大樹，或者騎乘獅子，或者騎乘白馬，或者騎乘大白虎，或者登上大高山，或者騎乘犀牛，或者騎乘白象，或者在空中聽到巨大的雷聲，或者騎乘白牛，或者騎乘黃牛，或者得到錢財，或者得到花鬘，或者得到美好乾凈的五彩衣，或者得到酒肉，或者得到水類的果實，或者得到白色、青色、紅色、赤色的蓮花，或者得到如來（Tathāgata）的尊容，或者得到如來的舍利（śarīra），或者得到大乘經藏，或者身處於大會之中，與佛（Buddha）、菩薩（Bodhisattva）、聖僧同座而食，或者得到駱駝，或者得到小牛，或者得到滿載貨物的車輛，或者得到白拂，或者得到鞋履，或者得到橫刀，或者孔雀尾扇，或者得到金瓔珞，或者得到寶珠商佉（śaṅkha，海螺），或者得到端正的美女。
【English Translation】 English version The extinction of sins is the purification of the mind. Because the mind is pure, one attains accomplishment. Therefore, the Tathāgata (如來) speaks thus: 'All dharmas (諸法) have their origin in the mind. Through the purity of the mind, one obtains the supreme happiness of humans and gods. Through the defilement of the mind, one falls into hell and even into the suffering of poverty as an animal. Through the extreme purity of the mind, one attains liberation from earth, water, fire, wind, birth, old age, sickness, and death, not clinging to either extreme, achieving tranquil liberation. Even a slightly pure mantra (真言) can bring accomplishment. One should be detached from the impermanent and decaying pleasures. Therefore, all dharmas arise from the mind, not appearing naturally, nor determined by time, nor created by Maheśvara (自在天). They are not without cause and condition, nor can they be produced by the self (ātman). It is only due to ignorance (avidyā) that one transmigrates through birth and death. The union of the four great elements (mahābhūta) is falsely named * (asterisk indicates a missing word or concept that needs context). * is not me, I am not *. * is not mine, I am not contained by form (rūpa).' Thus, the five aggregates (skandha) of form, feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) should be known as empty. Form is impermanent, like foam. Feeling is like a bubble, perception is like a mirage, mental formations are like a banana tree, and consciousness is like an illusion. Such a view is called right view. If it is a different view, it is called wrong view.
Furthermore, Subāhu (蘇婆呼) Kumāra (童子), if a mantra holder has recited the mantra enough times, he will know that he is about to approach siddhi (悉地, accomplishment). How does he know? When he is sleeping, he will have good omens in his dreams.
He may see himself ascending a high tower, or climbing a large tree, or riding a lion, or riding a white horse, or riding a large white tiger, or ascending a great high mountain, or riding a rhinoceros, or riding a white elephant, or hearing a great thunder in the sky, or riding a white ox, or riding a yellow ox, or obtaining money, or obtaining a garland of flowers, or obtaining beautiful and clean five-colored clothes, or obtaining wine and meat, or obtaining water-like fruits, or obtaining white, blue, red, or crimson lotuses, or obtaining the venerable appearance of the Tathāgata (如來), or obtaining the relics (śarīra, 舍利) of the Tathāgata, or obtaining the Mahāyāna (大乘) scriptures, or being in a great assembly, eating together with the Buddhas (佛), Bodhisattvas (菩薩), and the Sangha (聖僧) in the same seat, or obtaining a camel, or obtaining a calf, or obtaining a cart full of goods, or obtaining a white whisk, or obtaining shoes, or obtaining a horizontal sword, or a peacock tail fan, or obtaining a golden necklace, or obtaining a precious conch shell (śaṅkha, 商佉), or obtaining a beautiful and upright woman.
或遇己身父母 或得金寶嚴身之具 或得臥牙床覆以白衣 或見自身泛過大海 或度江河龍池陂沼 或得飲酪 或見以血澡浴自身 或見自身入寺塔僧房 或見如來處座。為人天八部說法。身亦就會。聽佛說法 或見緣覺為說十二因緣法 或見聖僧為說四果證法 或見菩薩為說六波羅蜜法 或見大力諸天王為說天上快樂法 或見優婆塞說厭離世俗法 或見優婆夷說厭離女人法 或見國王 或見大力阿修羅眾 或見大凈行婆羅門 或見英俊丈夫 或見端正婦人 或見大富正直善心長者 或見己親眷屬聚會一處 或見苦行仙人 或見持明諸仙 或見妙持誦人 或見吞納日月 或見身臥于大海。海中眾生流入腹中 或見飲四洲海水 或見乘龍灑水潤於四洲 或見自身飛空 或見身卻坐須彌山。四洲龍王皆來頂禮 或見自身墮于屎坑 或見自飲人精 或見吃人肉血 或見入大火聚 或見女人隱入己身。
複次蘇婆呼童子。凡持真言者。功行欲畢。見如是等殊特夢已。應知一月及半月。當獲大悉地。若論持誦真言夢相境界。不可說盡。略粗知耳。精進不退即獲如是上上境界。
蘇婆呼童子請問經悉地相分品第七
複次蘇婆呼童子。我今說成就轉近悉地法者。其唸誦人當生髮愛樂心。不得攀緣雜染之境。亦不辭
【現代漢語翻譯】 現代漢語譯本： 或者夢見自己的父母，或者得到裝飾身體的金銀珠寶，或者得到鋪著白色布的床，或者看見自己漂洋過海，或者渡過江河、龍池、水塘，或者得到乳酪飲用，或者看見用血洗浴自身，或者看見自己進入寺廟僧房，或者看見如來（Tathagata，佛的稱號）在法座上，為天人八部說法，自己也參與其中，聽佛說法；或者看見緣覺（Pratyekabuddha，獨自覺悟者）宣說十二因緣法，或者看見聖僧宣說四果證法，或者看見菩薩（Bodhisattva，立志成佛的修行者）宣說六波羅蜜法，或者看見大力諸天王宣說天上快樂之法，或者看見優婆塞（Upasaka，在家男居士）宣說厭離世俗之法，或者看見優婆夷（Upasika，在家女居士）宣說厭離女人之法，或者看見國王，或者看見大力阿修羅（Asura，一種神道生物）眾，或者看見大凈行婆羅門（Brahman，印度教祭司階層），或者看見英俊的男子，或者看見端莊的婦人，或者看見大富大貴、正直善良的長者，或者看見自己的親眷屬聚集一處，或者看見苦行仙人，或者看見持明咒的諸仙，或者看見善於持誦的人，或者看見吞納日月，或者看見身體臥于大海，海中眾生流入腹中，或者看見飲盡四大洲的海水，或者看見乘龍灑水滋潤四大洲，或者看見自身飛向天空，或者看見身體卻坐在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）上，四大洲的龍王都來頂禮，或者看見自身掉進糞坑，或者看見自己喝人精，或者看見吃人肉喝人血，或者看見進入大火堆，或者看見女人隱藏進入自己的身體。
蘇婆呼（Subahu）童子，再次說，凡是持真言（mantra，咒語）的人，功行將要完畢時，見到如此等等殊勝特別的夢境后，應當知道一個月或半個月內，將獲得大成就（siddhi，成就）。如果論述持誦真言的夢相境界，是說不完的，大概知道一些罷了。精進不退轉，就能獲得如此上上的境界。
《蘇婆呼童子請問經·悉地相分品》第七
再次，蘇婆呼（Subahu）童子，我現在說成就轉近悉地之法，那唸誦之人應當生起愛樂之心，不得攀緣雜染的境界，也不得推辭
【English Translation】 English version: Or encountering one's own parents, or obtaining gold and jewels to adorn the body, or obtaining a bed covered with white cloth, or seeing oneself floating across the great ocean, or crossing rivers, dragon pools, and ponds, or obtaining milk to drink, or seeing oneself bathed in blood, or seeing oneself entering temples and monks' quarters, or seeing the Tathagata (the 'Thus Gone One', an epithet of the Buddha) on a seat, expounding the Dharma to the eight classes of gods and demigods, and oneself also joining in, listening to the Buddha's teachings; or seeing a Pratyekabuddha (a 'Solitary Buddha') expounding the law of the Twelve Nidanas (the chain of dependent origination), or seeing a holy Sangha (community) expounding the Dharma of the Four Fruits of Arhatship, or seeing a Bodhisattva (an enlightened being who vows to liberate all sentient beings) expounding the Six Paramitas (perfections), or seeing powerful Deva Kings expounding the Dharma of heavenly bliss, or seeing an Upasaka (a male lay devotee) expounding the Dharma of renouncing worldly customs, or seeing an Upasika (a female lay devotee) expounding the Dharma of renouncing womanhood, or seeing a king, or seeing a multitude of powerful Asuras (demi-gods), or seeing a Brahman (a member of the priestly class) practicing great purity, or seeing a handsome man, or seeing a dignified woman, or seeing a wealthy, upright, and kind-hearted elder, or seeing one's own relatives gathered together in one place, or seeing ascetic hermits, or seeing Vidyadharas (knowledge-holders), or seeing those who skillfully recite mantras, or seeing the swallowing of the sun and moon, or seeing the body lying in the great ocean, with beings from the ocean flowing into the belly, or seeing the drinking of the waters of the four continents, or seeing riding a dragon and sprinkling water to moisten the four continents, or seeing oneself flying in the sky, or seeing the body sitting atop Mount Sumeru (the central world-mountain in Buddhist cosmology), with the dragon kings of the four continents all coming to pay homage, or seeing oneself falling into a pit of excrement, or seeing oneself drinking human semen, or seeing oneself eating human flesh and drinking blood, or seeing oneself entering a great fire, or seeing a woman hiding and entering one's own body.
Furthermore, Subahu, O Child, when one who holds mantras is about to complete their practice, upon seeing such extraordinary dreams, one should know that within a month or half a month, one will attain great Siddhi (accomplishment). If one were to discuss the dream-like states of mantra recitation, it would be endless; it is enough to know roughly. Diligent and unretreating, one will attain such supreme states.
The Subahu Child's Inquiry Sutra, Chapter Seven: On the Characteristics of Siddhi
Furthermore, Subahu, O Child, I will now speak of the Dharma for achieving near Siddhi. The one who recites should generate a loving and joyful mind, and should not cling to defiled states, nor should one refuse
飢渴寒熱等苦。于諸違法外相之境。心不動搖。逢境不亂。一切蚊虻及蛇等。諸惡毒蟲皆不敢害。毗舍阇鬼及諸餓鬼富單那等諸餘鬼類。不敢近過唸誦人影中。何況觸身。所出言教人皆信受。轉如聰明。善綴文章。于諸書算轉成巧妙。以樂善法。勤行凈行。復見地中伏藏。身無病苦及污垢膩。身有香氣。若有人見及已聞名。悉生敬念。一切諸貴媚女自來呼召。以心凈故。于虛空中聞諸天語。復見彼形及乾闥婆夜叉之類。其持誦者。見斯勝妙好相已。即應自知。我近於真言悉地。即應備成就法事。
複次蘇婆呼童子。唸誦人起首求悉地者。應具八戒。或二三日亦須斷食。然後作成就法。
爾時蘇婆呼童子。白執金剛菩薩言。尊者先說不由食故。獲得清凈。今云何復言應須斷食。世尊亦說。食如膏車省牛氣力。車即牽。利眾生亦爾。若不食飲身命難全。何況前進修道。求望果實。為身力故。我今未知斷食意義。前後不同。唯尊大悲為我略決少分。時執金剛菩薩告蘇婆呼童子言。我今為汝及未來眾生。除去疑惑。諦聽善思念之。勿生疑慮。汝所問者。先說不由食故獲得清凈。今復云何而令斷食。汝言如是。深心諦聽。童子言善哉。唯然受教愿樂欲聞。我所出語者。不為心凈故。教令斷食。但諸眾生。以皮纏縛血
【現代漢語翻譯】 現代漢語譯本 飢渴寒熱等苦，對於各種違背佛法的、外在表象的境界，內心不動搖，遇到境界不迷惑。一切蚊虻以及蛇等各種惡毒的蟲子都不敢加害。毗舍阇鬼（啖精氣鬼）以及各種餓鬼、富單那（臭餓鬼）等各種其餘鬼類，不敢靠近唸誦人的影子，更何況接觸身體。所說的話語，人們都相信接受，變得聰明，擅長寫作文章，對於各種書籍算術變得巧妙。喜歡行善法，勤奮修行清凈的行為，還能看見地中的伏藏。身體沒有病苦以及污垢油膩，身上有香氣。如果有人看見以及已經聽聞名字，都產生敬意。一切高貴美麗的女子自己前來呼喚。因為內心清凈的緣故，在虛空中聽見諸天說話，還能看見他們的形體以及乾闥婆（天樂神）、夜叉（守護神）之類。那些持誦真言的人，看見這些殊勝美妙的景象后，就應該自己知道，我接近於真言悉地（成就），就應該準備成就的法事。 再次，蘇婆呼（善召喚）童子，唸誦人開始求悉地（成就）時，應該遵守八戒，或者兩三天也需要斷食，然後作成就之法。 這時，蘇婆呼（善召喚）童子，對執金剛菩薩說：『尊者先前說不由飲食的緣故，獲得清凈，現在為什麼又說應該需要斷食？世尊也說過，飲食如同給油的車子，節省牛的力氣，車子就能拉動，利益眾生也是這樣。如果不飲食，生命難以保全，更何況前進修道，求望果實。爲了身體的力量，我現在不知道斷食的意義，前後不同。希望尊者大慈大悲，為我稍微解釋一下。』當時執金剛菩薩告訴蘇婆呼（善召喚）童子說：『我現在爲了你以及未來眾生，除去疑惑，仔細聽，好好思考，不要產生疑慮。你所問的，先前說不由飲食的緣故獲得清凈，現在為什麼又讓人斷食？你說的是這樣。用心仔細聽。』童子說：『很好，願意接受教誨，樂意聽聞。』我說的話，不是爲了心清凈的緣故，教令斷食。但是各種眾生，用皮纏縛血
【English Translation】 English version The suffering of hunger, thirst, cold, heat, etc., towards all realms of external appearances that violate the Dharma, the mind does not waver, and one is not confused when encountering these realms. All mosquitoes, gadflies, snakes, and other poisonous insects dare not harm. Pisacha ghosts (flesh-eating ghosts), as well as various hungry ghosts, Putana (foul-smelling hungry ghosts), and other kinds of ghosts, dare not approach the shadow of the one who recites mantras, let alone touch their body. The words spoken are believed and accepted by people, one becomes intelligent, good at writing articles, and skillful in various books and arithmetic. One delights in good deeds, diligently practices pure conduct, and can also see hidden treasures in the ground. The body is free from illness, suffering, dirt, and grease, and has a fragrant scent. If someone sees or has heard the name, they all generate respect. All noble and beautiful women come to call on their own. Because of the purity of the mind, one hears the voices of the devas (gods) in the empty sky, and can also see their forms, as well as Gandharvas (celestial musicians), Yakshas (guardian deities), and the like. Those who uphold and recite mantras, after seeing these auspicious and wonderful signs, should know for themselves that 'I am close to mantra siddhi (accomplishment),' and should prepare for the rituals of accomplishment. Furthermore, Subhahu (well invoked) child, when a mantra reciter begins to seek siddhi (accomplishment), they should observe the eight precepts, or fast for two or three days, and then perform the rituals for accomplishment. At that time, Subhahu (well invoked) child, said to Vajrapani Bodhisattva: 'Venerable one, you said earlier that one attains purity not because of food, but now why do you say that one should fast? The World Honored One also said that food is like oiling a cart, saving the strength of the ox, so that the cart can be pulled, and benefiting sentient beings is the same. If one does not eat or drink, life is difficult to sustain, let alone advance in cultivating the path and seeking the fruit. For the sake of bodily strength, I do not know the meaning of fasting, as it seems contradictory. I hope that the Venerable One, with great compassion, will explain a little for me.' At that time, Vajrapani Bodhisattva said to Subhahu (well invoked) child: 'Now, for you and future sentient beings, I will remove your doubts. Listen carefully, think well, and do not have doubts. What you asked about, that earlier it was said that one attains purity not because of food, but now why is one told to fast? What you said is correct. Listen carefully with your heart.' The child said: 'Very good, I am willing to receive your teachings and am eager to hear.' What I say is not to instruct fasting for the sake of mental purity. But all sentient beings, bound by skin and blood
肉髓腦肝膽腸胃心腎脾肺。脂膩痰膜屎尿。種種穢物常流不停。如是之身地水火風假合成立。如四毒蛇置之一篋。欲令彼等。屎尿涕唾臭穢不令出故。為遣斷食。非為妨道而遣斷已。若持真言者心生淫想。如上所說。不凈之身以慧觀察。所起欲心即便消滅。于身命財亦不戀著。有持真言者具斯觀門。此等人類。唸誦之法速疾證驗。即知自身去悉地不遠。自心知已。應取白月八日或十四日或十五日。一依如前。得好上地。用細瞿摩。塗地凈已。次涂香等。安置尊像。及彼尊容。香花飲食及遏迦水供養訖已。便即讚歎供養十方佛菩薩。次復供養本部之主。次復供養自部明王。然後所供養本所持尊。次復重發妙菩提心。興廣大慈悲願。為一切眾生常溺四趣。令得出故。又應讀大乘明經或吉祥偈。或法輪經或如來秘密經或大燈經。于中任隨讀一部。然後即須結八方界。並結虛空及地界等。又以真言自身被甲如上所說諸曼荼羅。以凈彩色。隨意作一。護八方神。要須安置彼等。能摧諸障難。
複次蘇婆呼童子。應以師子座明王。真言其茅座。安曼荼羅內。先護其身。所成就物安於壇上。持誦人于彼物上。須臾之間復香水灑。以相應法。呼摩一千遍。先取三個阿說他葉。擬所成就物。置於葉上。以白凈㲲布而覆其上。即應如
【現代漢語翻譯】 現代漢語譯本： 肉、髓、腦、肝、膽、腸、胃、心、腎、脾、肺，充滿脂肪、粘液、痰、糞便、尿液，各種污穢之物不停流淌。這樣的身體是由地、水、火、風四大元素虛假結合而成，就像把四條毒蛇放在一個箱子里。想要讓這些毒蛇的屎尿涕唾等臭穢之物不流出來，所以要節制飲食，但節制飲食並非爲了妨礙修行。如果持真言者心中生起淫慾之想，就應該像上面所說的那樣，用智慧觀察這不凈的身體，所產生的慾望就會立刻消滅，對於身命財產也不會再貪戀執著。有持真言者具備這樣的觀想方法，這樣的人唸誦真言就能夠迅速得到驗證，就知道自己距離成就（悉地，Siddhi）不遠了。自己心裡明白之後，應該選擇白月（指農曆上半月）的初八、十四或十五，完全按照前面所說的方法，找到好的地方，用細膩的瞿摩（Ghee，一種澄清的黃油）塗抹地面使之乾淨，然後塗上香等，安置佛像以及本尊的畫像，用香、花、飲食以及遏迦水（Arghya，供水）供養完畢后，就讚歎供養十方諸佛菩薩，接著供養本部之主，再供養自部明王，然後供養所持的本尊。之後再次發起殊勝的菩提心，生起廣大的慈悲願，爲了讓常在四惡趣（四趣，Four destinies）中沉溺的一切眾生能夠脫離苦海。還應該讀誦大乘經典，如《明經》或《吉祥偈》，或《法輪經》，或《如來秘密經》，或《大燈經》，從中任選一部讀誦。然後就必須結八方界，並結虛空界以及地界等。又用真言為自身披甲，如上面所說的各種曼荼羅（曼荼羅，Mandala），用乾淨的彩色隨意製作一個，安置守護八方的神，一定要安置他們，他們能夠摧毀各種障礙。
蘇婆呼（Subahu）童子，還應該用獅子座明王（Simhasana-vajra，獅子座金剛）的真言加持茅草座，安置在曼荼羅內，先保護自身，將所要成就的物品安放在壇上，持誦者在那些物品上，一會兒用香水灑一下，用相應的法門，護摩一千遍。先取三個阿說他（Asvattha，菩提樹）葉，擬定所要成就的物品，放置在葉子上，用白色乾淨的㲲布覆蓋在上面，就應該像...
【English Translation】 English version: Flesh, marrow, brain, liver, gallbladder, intestines, stomach, heart, kidneys, spleen, lungs. Fat, grease, phlegm, membrane, feces, urine. All kinds of impure substances constantly flow without ceasing. Such a body is falsely formed by the combination of earth, water, fire, and wind, like placing four poisonous snakes in a box. Wanting to prevent the foul and filthy substances like excrement, urine, mucus, and saliva of these snakes from flowing out, one should restrain from eating, but this restraint is not to hinder the path of practice. If a mantra holder's mind generates lustful thoughts, one should, as mentioned above, observe this impure body with wisdom, and the arising desire will immediately vanish, and one will no longer be attached to life and possessions. If a mantra holder possesses such a method of contemplation, their recitation of mantras will quickly yield results, and they will know that they are not far from attaining accomplishment (Siddhi). Once one is aware of this in their heart, they should choose the eighth, fourteenth, or fifteenth day of the waxing moon, and follow the aforementioned methods completely. Find a good place, smear the ground with fine ghee (clarified butter) to purify it, then apply incense and other fragrances, and place the Buddha images and the portraits of the deities. After offering incense, flowers, food, and Arghya water, praise and make offerings to all the Buddhas and Bodhisattvas in the ten directions, then make offerings to the lord of the lineage, then make offerings to the Wisdom Kings of one's own lineage, and then make offerings to the principal deity one is holding. After that, generate the supreme Bodhicitta again, and arise vast vows of loving-kindness and compassion, in order to liberate all beings who are constantly drowning in the four destinies (Four destinies). One should also recite a Mahayana sutra, such as the 'Ming Jing' or the 'Auspicious Verses,' or the 'Wheel of Dharma Sutra,' or the 'Tathagata Secret Sutra,' or the 'Great Lamp Sutra,' choosing any one of them to recite. Then one must establish the boundaries of the eight directions, and also establish the boundaries of the sky and the earth. Also, armor oneself with mantras, and create a mandala (Mandala) as mentioned above, using clean colors as desired, and place the gods who protect the eight directions. It is essential to place them, as they can destroy all obstacles.
Furthermore, Subahu should consecrate the seat of grass with the Simhasana-vajra (Lion Throne Vajra) mantra and place it within the mandala. First, protect oneself, and place the objects to be accomplished on the altar. The practitioner should sprinkle fragrant water on those objects from time to time, and perform Homa (fire offering) a thousand times using the corresponding method. First, take three Asvattha (Bodhi tree) leaves, designate the objects to be accomplished, place them on the leaves, and cover them with a clean white cloth, and then one should...
法專心念誦。乃至當現三種相已。即名成就。何等三相。溫煙火光。是名瑞相。即名三種悉地成就其三種相現時。不可一時頓現。瑞有下中上。何以如是。有一人慾得世間求覓名利。富貴自在。去處令他人敬念如上一文。是第一得溫氣悉地者是。有第二中人。厭離世間八苦所惱。自觀己身。非久住處法。恐畏造罪彌多。墮落三塗。所以欲得轉形。滅其身影。得中壽身。世間人不可得。煙悉地者。是有一人。不欲下中生處。直擬出於三界。欲得永離諸苦。作持明仙王。變四大軀。求清凈微細之身。龍天八部所不能見。何況人耶。若欲見身隨意自在。處於天人之座為眾說法。或一小劫或一大劫或無量劫。諸法不絕利益眾生。不可盡求如是辯才。欲紹菩薩位故。譬如人死冷觸遍身。卻得中陰來入身中。卻得穌活壽命百年。又如日光以照火珠。便出其火。亦如此等於后。有如是等上上人。能勤苦唸誦精進不解。獲真言悉地成就。以菩提心光照無明闇。慧珠便出四辯俱發。證得三明三毒永滅。八苦俱無得八聖道。九惱休息得九次第定。十惡屏除得十一切入。諸力具足如金剛菩薩。神通自在無有障礙。當獲金剛不壞之身。是名得火光悉地者是。是名成就之法。若論心內成就事者其相若現即便。悉地云何心內。悉地或於佛像頂上見花
【現代漢語翻譯】 現代漢語譯本： 應專心念誦真言，乃至當出現三種征相之後，就可稱為成就。是哪三種征相呢？溫暖的煙氣、火焰和光明，這些都稱為吉祥的征相，也稱為三種悉地（siddhi，成就）的成就。這三種征相出現時，不可能同時一下子都出現。吉祥的征相有下、中、上三種。為什麼會這樣呢？ 有一種人希望得到世間的名利，追求富貴自在，希望所到之處令他人敬重思念，如上面所說的那樣，這是第一種得到溫暖氣息悉地的人。 有第二種人，厭惡世間八苦的困擾，自己觀察自己的身體，知道不是長久居住的地方，恐怕造作罪業越來越多，墮落到三惡道中，所以希望轉變形體，滅除自己的身影，得到中等壽命的身體，這是世間人無法得到的。這是得到煙氣悉地的人。 有一種人，不希望在下等或中等的境界中出生，直接想要超出三界，希望永遠脫離各種痛苦，成為持明仙王，變化四大假合之軀，追求清凈微細之身，龍天八部都不能看見，更何況是人呢？如果想要顯現身形，可以隨意自在，處於天人之座為大眾說法，或者經歷一小劫、一大劫，或者無量劫，諸法不絕，利益眾生。無法完全尋求到這樣的辯才，希望繼承菩薩的地位。譬如人死後寒冷的感覺遍佈全身，卻得到中陰身來進入身體中，從而甦醒活過來，壽命百年。又如日光照耀火珠，便能發出火焰。也像這樣，對於後來的情況也是如此。 有像這樣等等的上上等人，能夠勤奮刻苦地念誦真言，精進不懈，獲得真言的悉地成就，以菩提心的光明照耀無明黑暗，智慧之珠便會顯現，四種辯才同時煥發，證得三明，三種毒素永遠滅除，八苦全部消除，得到八聖道，九種煩惱止息，得到九次第定，十惡被摒除，得到十一切入，各種力量具足，如同金剛菩薩，神通自在，沒有任何障礙，當獲得金剛不壞之身。這就是得到火焰光明悉地的人。這就是成就之法。 如果論及心內的成就之事，其征相如果顯現，立即就能得到悉地。什麼是心內的悉地呢？或者在佛像的頂上看見花。
【English Translation】 English version: One should concentrate on reciting the mantra until three signs appear, at which point it is called accomplishment. What are these three signs? Warm smoke, fire, and light. These are called auspicious signs, and also the accomplishment of the three siddhis (achievements). When these three signs appear, they cannot all appear at once. The auspicious signs are of three types: lower, middle, and upper. Why is this so? There is a person who desires worldly fame and gain, seeks wealth and freedom, and hopes to be respected and remembered by others wherever they go, as mentioned above. This is the first type of person who attains the siddhi of warm breath. There is a second type of person who is weary of the suffering of the eight worldly conditions, observes their own body, knowing it is not a permanent dwelling place, and fears accumulating more and more sins, falling into the three evil realms. Therefore, they wish to transform their form, extinguish their shadow, and obtain a body with a medium lifespan, which is unattainable by worldly people. This is the person who attains the siddhi of smoke. There is a person who does not wish to be born in lower or middle realms, but directly aims to transcend the three realms, hoping to be forever free from all suffering, to become a Vidyadhara (holder of knowledge) king, transforming the composite of the four elements, seeking a pure and subtle body, invisible to the Nagas (dragons) and the eight classes of beings, let alone humans. If they wish to manifest their form, they can do so at will, sitting on the seat of gods and humans, teaching the Dharma to the masses, for a small kalpa (aeon), a great kalpa, or countless kalpas, without the Dharma ceasing, benefiting sentient beings. It is impossible to fully seek such eloquence, hoping to inherit the position of a Bodhisattva. For example, when a person dies, a cold sensation spreads throughout their body, but they receive an intermediate state body and enter the body, thus reviving and living for a hundred years. Also, like sunlight shining on a fire pearl, it emits fire. Similarly, this is also the case for later situations. There are such superior individuals who can diligently and assiduously recite the mantra, advancing without懈怠, attaining the siddhi of the mantra, illuminating the darkness of ignorance with the light of Bodhicitta (the mind of enlightenment), the pearl of wisdom will appear, and the four kinds of eloquence will simultaneously manifest, attaining the three vidyas (knowledges), the three poisons will be forever extinguished, all eight sufferings will be eliminated, attaining the eight noble paths, the nine afflictions will cease, attaining the nine successive concentrations, the ten evils will be removed, attaining the ten all-pervading spheres, all powers will be complete, like a Vajra (diamond) Bodhisattva, with unobstructed and free supernatural powers, and will obtain a Vajra indestructible body. This is the person who attains the siddhi of fire and light. This is the method of accomplishment. If we discuss the matter of inner accomplishment, if its signs appear, one will immediately attain siddhi. What is inner siddhi? Or seeing flowers on the top of a Buddha image.
鬘動。
或見尊容眉動 或見嚴身諸瓔珞動 或見空中雨種種天花 或於空中微有香風動諸林中 或下細微香氣之雨 或覺地動 或聞空中有聲作如是言汝所求者今當說之 或見燈焰明盛其色潤澤曜如金光增長高餘一丈 或見油盡燈光轉盛 或覺自身毫毛頻頻悚豎心生歡喜 或聞空中天樂之聲 或見空中本尊。及其眷層圍繞下來。
若見如上斯等相貌者。報知自身必獲悉地無疑。即應速辦香花。于凈器中盛滿香水。復安五寶。是為遏伽珍重奉獻。即以深心恭敬胡跪叩頭。量本功夫應求愿果。即自陳說彼尊所言。善哉佛子汝所求愿豈不小耳。若有眾生髮心修菩薩行佛身上獲。何處慮此愿不隨於汝。從今以去恣汝所欲。終不違耶。因汝得愿。一切眾生亦復如是。速發菩提早求解脫。既得愿已歡喜。深心頂禮胡跪讚歎。復以遏伽如法供養。所持真言對彼尊前誦之。然後即應如法發遣。一切持真言者法皆如是。勿使錯誤枉棄功夫。
蘇婆呼童子請問經下缽私那分品第八
複次蘇婆呼童子。若唸誦人問下缽私那者。應當如法請召。所謂手指或銅鏡。及清水橫刀燈焰寶等。虛空尊像童子真珠火聚石等。于如是處。缽私那下者。請召來已。當即自說天上人間。及過去未來現在。超越三世善惡等事。一一具說
【現代漢語翻譯】 現代漢語譯本： 鬘動。
或者見到本尊容顏眉毛動，或者見到莊嚴身體的各種瓔珞動，或者見到空中飄落種種天花，或者在空中微微有香風吹動諸林，或者降下細微的香氣之雨，或者感覺到大地震動，或者聽到空中有聲音說：『你所求的事情現在應當告訴你。』或者見到燈焰明亮旺盛，其顏色潤澤，光芒像金光一樣增長，高出一丈，或者見到油盡燈光反而更加旺盛，或者感覺到自身毫毛頻繁豎立，心中生起歡喜，或者聽到空中天樂的聲音，或者見到空中本尊及其眷屬圍繞降臨。
如果見到如上這些相貌，就應當知道自身必定獲得成就無疑。就應該快速準備香花，在乾淨的器皿中盛滿香水，再安放五寶，作為遏伽（Argha，供養）珍重地奉獻。就以深心恭敬地胡跪叩頭，按照自己的功夫程度，應求所愿之果。就自己陳述本尊所說：『善哉佛子，你所求的願望難道是小事嗎？如果有眾生髮心修菩薩行，在佛身上獲得，哪裡還用擔心這個願望不能隨順你呢？從今以後，隨你所欲，終不違背。因為你得愿，一切眾生也像這樣，快速發起菩提心，早日求解脫。』 既然得到願望，就歡喜，以深心頂禮胡跪讚歎，再以遏伽如法供養。將所持的真言對著本尊面前誦唸。然後就應該如法發遣。一切持真言的人，方法都像這樣。不要錯誤，白白浪費功夫。
《蘇婆呼童子請問經》下，缽私那分品第八
再次，蘇婆呼（Subāhu）童子，如果唸誦的人問下缽私那（Bhasina，光明）的事情，應當如法請召。所用的方法是手指或者銅鏡，以及清水、橫刀、燈焰、寶等。或者在虛空、尊像、童子、真珠、火聚、石等處。缽私那下（Bhasina，光明）降臨后，就應當自己說天上人間，以及過去、未來、現在，超越三世的善惡等事，一一詳細說出。
【English Translation】 English version: Mālā Movement.
Or seeing the revered countenance with eyebrows moving, or seeing the various jeweled ornaments adorning the body moving, or seeing various heavenly flowers raining in the sky, or in the sky, a slight fragrant breeze stirring through the forests, or a fine rain of fragrant scents descending, or feeling the earth tremble, or hearing a voice in the sky saying, 'What you seek, I shall now tell you.' Or seeing the lamp flame bright and flourishing, its color lustrous, its light shining like gold, increasing in height by a foot, or seeing the lamp light growing stronger even when the oil is exhausted, or feeling the hairs on one's body frequently standing on end, with joy arising in the heart, or hearing the sound of heavenly music in the sky, or seeing the principal deity and their retinue descending from the sky.
If one sees such signs as these, one should know that one will certainly attain Siddhi (accomplishment) without doubt. One should quickly prepare incense and flowers, fill a clean vessel with fragrant water, and place five precious gems within it, offering it as Argha (offering) with great reverence. Then, with a deep and respectful heart, kneel on one knee and bow one's head, requesting the desired fruit according to one's level of practice. One should then state what the deity has said: 'Excellent, Buddha-child, is what you seek a small matter? If there are sentient beings who aspire to practice the Bodhisattva path and attain it through the Buddha, why worry that this wish will not be fulfilled for you? From now on, as you desire, it shall be, and I shall never go against it. Because you attain your wish, all sentient beings shall be the same, quickly generate Bodhicitta (the mind of enlightenment) and seek liberation early.' Having obtained the wish, rejoice, prostrate with a deep heart, kneel on one knee, and praise. Then, offer Argha (offering) according to the Dharma. Recite the mantra you hold before the deity. Then, one should dismiss the deity according to the Dharma. All who hold mantras, the method is like this. Do not make mistakes and waste your efforts in vain.
The Sutra Requested by Subāhu (Subāhu) , Chapter Eight, Section on Bhasina (Bhasina).
Furthermore, Subāhu (Subāhu), if the one reciting mantras asks about Bhasina (Bhasina), one should summon it according to the Dharma. The methods are fingers or a copper mirror, as well as clear water, a horizontal knife, a lamp flame, jewels, etc. Or in the sky, an image of the deity, a child, pearls, a heap of fire, stones, etc. After Bhasina (Bhasina) descends, it should speak of the heavens and the human realm, as well as the past, future, and present, transcending the good and evil of the three times, explaining each in detail.
。法若有闕。持真言字數或有加減。或不經誦。不具正信亦不供養。于不凈地天不睛明。童子身份或剩或少。有斯過等私那不下。若欲請下初應持誦私那真言。持誦功畢即于白月八日或十四日或十五日。是日不食。以瞿摩塗地如牛皮形。即將童子清凈澡浴。著新白衣坐于其上。以花香等而為供養。自亦于。內面向其東而坐茅草。
又若欲令彼鏡中相貌現者。則先取其鏡。以梵行婆羅門呼摩之灰。揩鏡令凈。或七八遍乃至十遍。置於曼荼羅上。仰著鏡中。即現出世間事。
又于橫刀中看事法者。亦同如鏡。
若欲于手指面上看吉兇者。先以紫礦水清凈其指。后以香油涂之。即現諸吉兇事。
若欲於水中看者。凈漉其水置於瓶中或甕中。然後遣一童子于中看之。即皆見一切吉兇。
又欲令見下。于寶等及真珠中看者。即以凈水灑于寶等及珠上。端心凈住唸誦真言百八遍。即現一切相貌。
又若欲令尊像所下者。以花供養即自現之。燈中亦如前法。乃至夢中為說諸事。如上所說。下私那法。具悉修行若不下者。即應一日斷食。具持八戒發大慈悲。或於制底或於端嚴像前。取部母真言。或取部主真言作如是。複誦念法。極須專心。不得搖身及眠。坐于茅草。持前部母部主真言等。任誦一
【現代漢語翻譯】 現代漢語譯本：如果法有缺失，比如持誦真言的字數有增減，或者沒有經過誦讀，不具備真正的信仰，也不進行供養，在不乾淨的地方，天氣不晴朗，童子的數量有多有少，有這些過失，私那（Sina）就不會降臨。如果想要請私那降臨，首先應該持誦私那真言。持誦完畢后，就在白月（農曆上半月）的初八、十四或十五，這天不吃飯，用牛糞塗地，塗成牛皮的形狀，然後將童子徹底清洗乾淨，穿上新的白色衣服，讓他坐在上面，用鮮花香等進行供養。自己也在裡面向東而坐于茅草上。 如果想要讓鏡子中顯現相貌，那麼先取來鏡子，用梵行婆羅門（Brahmacarin Brahman）呼摩（Homa）的灰燼，擦拭鏡子使之乾淨，擦七八遍乃至十遍，放置在曼荼羅（Mandala）上，使鏡面朝上，鏡中就會顯現出世間的事情。 如果想要在橫刀中觀看事情，也和鏡子的方法相同。 如果想要在手指面上觀看吉兇，先用紫礦水清潔手指，然後用香油塗抹，就會顯現出各種吉兇之事。 如果想要在水中觀看，乾淨地過濾水，放置在瓶子或甕中，然後讓一個童子在水中觀看，就能看到一切吉兇。 如果想要讓（神靈）降臨，在寶物等以及珍珠中觀看，就用乾淨的水灑在寶物等和珍珠上，端正心思，清凈安住，唸誦真言一百零八遍，就會顯現一切相貌。 如果想要讓尊像降臨，用鮮花供養，尊像就會自己顯現。燈中的方法也和前面一樣，甚至在夢中為你講述各種事情。如上所說，降臨私那的方法，全部修行，如果私那不降臨，就應該一天斷食，持守八戒，發起大慈悲心，或者在佛塔（制底，Caitya）或者莊嚴的佛像前，取部母真言（Bhuvanesvari Mantra），或者取部主真言（Kulesvari Mantra）這樣做，反覆誦唸，極其需要專心，不得搖動身體和睡覺，坐在茅草上，持誦前面的部母真言、部主真言等，任選一個誦唸。
【English Translation】 English version: If the Dharma is deficient, such as if the number of syllables in the mantra is increased or decreased, or if it is not recited, if there is no true faith, or if offerings are not made, if the place is unclean, if the weather is not clear, if the number of children is too many or too few, with these faults, Sina will not descend. If you want to invite Sina to descend, you should first recite the Sina mantra. After completing the recitation, on the eighth, fourteenth, or fifteenth day of the white month (the first half of the lunar month), do not eat on this day. Smear the ground with cow dung in the shape of a cowhide, then thoroughly cleanse the child, put on new white clothes, and have him sit on it, making offerings with flowers and incense. You should also sit inside facing east on thatch. If you want to make appearances appear in the mirror, then first take the mirror, and use the ashes of Homa performed by a Brahmacarin Brahman to wipe the mirror clean, wiping it seven or eight times, even ten times, and place it on the Mandala, with the mirror facing up, and worldly affairs will appear in the mirror. If you want to see things in a horizontal sword, the method is the same as with the mirror. If you want to see good or bad fortune on the surface of your finger, first clean your finger with purple mineral water, and then apply fragrant oil, and various good and bad things will appear. If you want to see in water, filter the water cleanly and place it in a bottle or jar, and then have a child look into it, and they will see all good and bad things. If you want to make (the deity) descend and see in treasures and pearls, sprinkle clean water on the treasures and pearls, focus your mind, abide in purity, and recite the mantra one hundred and eight times, and all appearances will appear. If you want to make the venerable image descend, offer flowers, and the venerable image will appear by itself. The method in the lamp is the same as before, and even in dreams it will tell you various things. As mentioned above, the method of descending Sina, practice all of it. If Sina does not descend, you should fast for a day, observe the eight precepts, generate great compassion, or in front of a stupa (Caitya) or a solemn image of the Buddha, take the Bhuvanesvari Mantra, or take the Kulesvari Mantra and do this, repeatedly reciting, extremely needing to be focused, not moving your body or sleeping, sitting on thatch, reciting the aforementioned Bhuvanesvari Mantra, Kulesvari Mantra, etc., choosing one to recite.
道。數滿落叉或二落叉。意將足。若此法者呼我[口*庵]字。枯木尚入其中令遣下語何況人耶。
又若欲童子所下。即簡取十個 或八 或七 或六 或五 或四 或三 或二。
或年十二或八歲者。身份血脈及諸骨節悉皆不現。圓滿具足。眼目端正青白分明。手指纖長腳掌齊平。八處表裡圓滿身相具足鬚髮青黑。人所見者心生愛樂。若得如是等童男。于白月八日或十四日或十五日。澡浴清凈著新凈衣。以香花然燈涂香燒香。與受八戒。其日斷食。令坐其前曼荼羅內。次即以香花然燈涂香燒香種種飲食。供養本尊。及護八方大神。及阿修羅諸餘鬼類。一一皆須供養。又以妙花散彼童子身上。及香涂身。然後唸誦之人手執香爐。頂禮本尊唸誦真言。先置𤙖字。中間應呼揭唎忻拏之句。又呼阿毗舍(云遍入字)又呼乞灑缽羅(二合云速)私那下已。即有此相現時。為眼目歡悅視物不瞬無出入息。即當應知私那已下。即取遏伽水及燒香供養。心念最勝明王真言。即應敬問。尊者是何類神。自他有所疑惑。即應速問。彼自當說三世之事求利失利及苦樂等。所聞之教宜速受持。勿生疑惑所聞事畢即速發遣。若具此法私那速下。若不依法即不得成就。為人所笑。複次私那自下者。彼童子等面貌熙怡容顏滋潤。眼目廣
【現代漢語翻譯】 現代漢語譯本：唸誦真言。數量達到滿落叉（Laksha，十萬）或二落叉（二百萬）。如果心意將要滿足，就呼喚我的[口*庵]字。枯木尚且能因此進入其中，使其說出話語，更何況是人呢。
又如果想要使童子降神，就挑選十個、或者八個、或者七個、或者六個、或者五個、或者四個、或者三個、或者兩個。
或者年齡十二歲或者八歲的童子。他們的身體血脈以及各個骨節都完全不顯露，圓滿具足。眼目端正，青白分明。手指纖長，腳掌齊平。八處表裡圓滿，身相具足，鬚髮青黑。人們見到他們，心中會生起愛慕喜悅。如果得到像這樣的童男，就在白月（農曆上半月）的初八、或者十四、或者十五，沐浴清凈，穿上新的乾淨衣服。用香花點燃燈，塗抹香，焚燒香。讓他們受持八關齋戒。那天斷食。讓他們坐在前面的曼荼羅（Mandala，壇場）內。然後就用香花點燃燈，塗抹香，焚燒香，以及各種飲食，供養本尊，以及守護八方的諸位大神，以及阿修羅（Asura，非天）和各種鬼類。每一個都必須供養。又用美妙的花朵散在那些童子的身上，以及用香塗抹身體。然後唸誦之人手執香爐，頂禮本尊，唸誦真言。先放置𤙖字，中間應該呼喚揭唎忻拏（Gelihina）的語句，又呼喚阿毗舍（Avesha，云遍入字），又呼喚乞灑缽羅（Kshipra，二合云速）私那（Siddhi）下已。如果出現這種景象，即眼目歡悅，視物不眨眼，沒有呼吸出入，就應當知道私那（Siddhi）已經降臨。就取遏伽（Argha）水以及焚燒香供養。心中唸誦最勝明王真言。就應該恭敬地詢問：『尊者是什麼型別的神？』如果自己或他人有所疑惑，就應該快速詢問。他們自然會說出三世的事情，求利、失利以及苦樂等等。所聽聞的教誨應該快速接受並保持，不要產生疑惑。所聽聞的事情完畢后，就快速遣送他們離開。如果具備這種方法，私那（Siddhi）就會快速降臨。如果不按照此法，就不能成就，會被人嘲笑。再次，私那（Siddhi）自己降臨的情況是，那些童子等面貌喜悅，容顏滋潤，眼目廣闊
【English Translation】 English version: Recite the mantra. The number reaches a full Laksha (one hundred thousand) or two Laksha (two million). If the intention is about to be fulfilled, then call out my [口*庵] syllable. Even a dry tree can enter into it and be made to speak, how much more so a person?
Furthermore, if you wish to invoke a child spirit, then select ten, or eight, or seven, or six, or five, or four, or three, or two.
Or children who are twelve or eight years old. Their body's blood vessels and all the joints should not be visible at all, perfectly complete. Their eyes should be upright, with clear distinction between the white and blue. Their fingers should be slender, and the soles of their feet should be level. The eight places (of the body) should be perfectly full inside and out, and their physical appearance should be complete, with black hair. When people see them, love and joy will arise in their hearts. If you obtain such a boy, then on the eighth, fourteenth, or fifteenth day of the white month (first half of the lunar month), bathe and purify yourself, and wear new and clean clothes. Use fragrant flowers to light lamps, apply fragrant paste, and burn incense. Have them observe the eight precepts. Have them fast on that day. Have them sit in front of you within the Mandala (sacred circle). Then use fragrant flowers to light lamps, apply fragrant paste, burn incense, and offer various foods to the principal deity, as well as the great gods who protect the eight directions, as well as the Asuras (demi-gods) and various other ghosts. Each one must be offered to. Also, scatter wonderful flowers on the bodies of those children, and apply fragrance to their bodies. Then the person reciting the mantra, holding an incense burner in hand, prostrates before the principal deity and recites the mantra. First place the syllable 𤙖, in the middle you should call out the phrase Gelihina, then call out Avesha (meaning 'entering everywhere'), then call out Kshipra (meaning 'quickly') Siddhi (accomplishment) is invoked. If this sign appears, that is, the eyes are joyful, looking at things without blinking, and there is no breathing in and out, then you should know that Siddhi has descended. Then take Argha (holy) water and burn incense as offerings. In your heart, recite the mantra of the Most Excellent Bright King. Then you should respectfully ask: 'Venerable one, what kind of deity are you?' If you or others have doubts, you should quickly ask. They will naturally speak of the affairs of the three worlds, seeking benefit, losing benefit, and suffering and joy, etc. The teachings that are heard should be quickly accepted and maintained, and do not generate doubts. After the things that are heard are finished, then quickly send them away. If you possess this method, Siddhi will quickly descend. If you do not follow this method, you will not achieve success and will be laughed at by people. Furthermore, in the case where Siddhi descends on its own, the faces of those children are joyful, their complexions are radiant, and their eyes are wide.
長。繞黑睛外微有赤色。精神意氣有大人相。無出入息。眼亦不瞬。即當應知是真私那若魔等下者。即別有相貌。眼赤復圓如人瞋視。眼睛不轉張口恐怖。亦無出入息眼亦不瞬。即當應知夜叉等下。即鬚髮遣。若不肯去者。即應便誦妙吉祥偈。或誦不凈忿怒金剛真言。或讀大集陀羅尼經。如上讀誦。若不去者。即應以師子座真言用遏伽水。或波羅賒木與酥相和。呼摩百八遍。或以胡麻。或稻穀花酥蜜相和。呼摩百遍。最後以軍荼利真言呼摩七遍或三遍。即便捨去。智者善解如是妙法。復能一一如法修行。不久勞苦而獲成就。
蘇婆呼童子請問經分別遮難分品第九
複次蘇婆呼童子。有唸誦人。過去殺阿羅漢。今世反逆父母。並破和合僧。以懷瞋心出佛身血。惡習氣故。今生求人過自心。觸事不閑詐作解相。如是等人不值善友。善友惡故反生邪見。又破窣睹波。及殺畢定菩薩。自污羅漢母。教人令殺。或盜僧財物或多或少。世尊說是五逆無間罪人。若犯者一罪增一倍。若具犯五逆者。轉增五倍。命終當入無間地獄。受十大劫苦。復現身造罪不知邊際。癡心高慢不懺首過。轉生我見而欲誦持真言秘藏。假使勤苦唸誦真言。終亦不獲悉地。以障重故。未對首懺謝其罪故。未償佛物法物僧物及一切眾知識等物。兇
突頑愚曾未改悔一毛頭分故。何能持誦真言。求獲悉地果耶。四趣長遠一墮于中。何時當得出離解脫。此等苦類一切眾生。不受惡道業者。世尊不應說有一闡提及地獄等苦。何解需求得解脫。苦心毀體而求悉地。
又諸佛所說微妙經典。瞋心損壞。或放火焚燒。或棄水中。或棄不凈廁中。或謗法身。或殺持戒比丘比丘尼優婆塞優婆夷。或欲打罵欺陵。惡言謗毀求其長短持火燒伽藍精舍。毀壞尊客及僧房等。此等之罪。斯人報盡命終。當墮十方一切阿鼻地獄等。皆受千劫。然後墮餓鬼中。鬼身畢已。復墮傍生。傍生畢已。最後獲得人身。六根不具常生下賤家乞丐而活。設使身力。恒以客擔死屍求財活命。食飲不充其口。恒受飢餓不擇食飲。或啖狗豬貓鼠等肉以充其命。若逢善友即發菩提。若值闡提愚癡等人。還造惡業。復墮地獄還經數劫。世尊所說。諸佛如來還供養如來。何以故求福故。何況凡夫。專事頑愚不求福耶。菩薩憐愍眾生而得佛身。不捨一切眾生。見者觀視敬念無有厭足。菩薩不害眾生一生之命。何況多命以不害故。而得無諸病苦身得具足。得佛之後復增壽命。施食亦爾得壽命長。眾生遇佛影中。皆得安樂保全身命。菩薩常謙下眾生。承接供養。若有所須。不違前意皆悉給之。若前人解法。以身床座令
【現代漢語翻譯】 現代漢語譯本：像你這樣頑固愚蠢、從未悔改，連一根毫毛的善根都沒有的人，怎麼能持誦真言，求得成就呢？一旦墮入四惡趣（地獄、餓鬼、畜生、阿修羅），將經歷漫長的時間，何時才能解脫出來？對於這些受苦的眾生，如果他們不受惡道業報，世尊就不應該說有一闡提（斷善根的人）及地獄等苦難。既然如此，又何必尋求解脫呢？苦心毀壞身體來求得成就，更是徒勞。
還有，對於諸佛所說的微妙經典，如果有人用嗔恨心加以損壞，或者放火焚燒，或者丟棄在水中，或者丟棄在不乾淨的廁所中，或者誹謗法身，或者殺害持戒的比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士），或者想要打罵欺凌，用惡毒的語言誹謗詆譭，尋找他們的缺點，或者放火焚燒伽藍（寺廟）精舍（僧舍），毀壞尊貴的客人以及僧房等，這些罪過，這個人報應結束后，壽命終結時，將墮入十方一切阿鼻地獄等，都要遭受千劫的苦難，然後墮入餓鬼道中。餓鬼的生命結束后，又墮入畜生道。畜生道結束后，最後獲得人身，但六根不全，常常出生在貧賤的家庭，靠乞討為生。即使有體力，也常常靠替人搬運死屍來求財活命。吃喝不足，常常忍受飢餓，不選擇食物，甚至吃狗、豬、貓、老鼠等肉來維持生命。如果遇到善友，就能發起菩提心；如果遇到一闡提等愚癡的人，還會造作惡業，再次墮入地獄，還要經歷無數劫的苦難。世尊所說，諸佛如來還要供養如來，為什麼呢？爲了求福的緣故。更何況是凡夫，專門做頑固愚蠢的事情，卻不求福呢？菩薩憐憫眾生而成就佛身，不捨棄一切眾生，見到菩薩的人，觀視、敬念，沒有厭倦的時候。菩薩不傷害眾生哪怕一生的性命，更何況是多條性命。因為不傷害眾生，所以能得到沒有疾病痛苦、身體具足的果報。成佛之後，還能增長壽命。佈施食物也是如此，能得到長壽的果報。眾生遇到佛的影子，都能得到安樂，保全性命。菩薩常常謙卑對待眾生，承接供養。如果眾生有所需求，不違揹他們的意願，都全部給予。如果有人講解佛法，菩薩會以自己的身體、床座來供養。
【English Translation】 English version: How can someone as stubborn and foolish as you, who has never repented and possesses not even a hair's breadth of merit, hold and recite true mantras and expect to attain siddhi (accomplishment)? Once fallen into the four lower realms (hell, hungry ghosts, animals, asuras), one will endure a long time. When will one be able to escape and be liberated? For these suffering beings, if they were not subject to the karma of evil paths, the World-Honored One should not have spoken of icchantikas (those who have severed their roots of goodness) and the suffering of hells. If that were the case, why seek liberation? To painstakingly destroy one's body in pursuit of siddhi is futile.
Furthermore, regarding the subtle and wonderful scriptures spoken by all the Buddhas, if someone damages them with anger, or burns them with fire, or throws them into water, or throws them into unclean toilets, or slanders the Dharmakaya (the body of the Dharma), or kills monks (bhikshus), nuns (bhikshunis), laymen (upasakas), or laywomen (upasikas) who uphold the precepts, or intends to beat, scold, or bully them, slanders and defames them with malicious words, seeks out their faults, or burns down monasteries (gharamas) and hermitages (aranya), destroys honored guests and monks' quarters, etc., the sin of these actions will cause that person, when their retribution is exhausted and their life ends, to fall into all the Avici hells of the ten directions, where they will suffer for thousands of kalpas (eons), and then fall into the realm of hungry ghosts. After the life of a hungry ghost ends, they will fall into the animal realm. After the animal realm ends, they will finally obtain a human body, but with incomplete faculties, and will often be born into humble families, living as beggars. Even if they have physical strength, they will often make a living by carrying corpses for hire. Their food and drink will be insufficient, and they will constantly suffer from hunger, not being selective about what they eat or drink, even consuming the flesh of dogs, pigs, cats, rats, etc., to sustain their lives. If they encounter good friends, they may arouse Bodhicitta (the mind of enlightenment); if they encounter icchantikas or foolish people, they will create evil karma again and fall back into hell, enduring countless kalpas. As the World-Honored One said, even Buddhas and Tathagatas (those who have thus come) make offerings to Tathagatas. Why? Because they seek blessings. How much more so should ordinary people, who are prone to stubbornness and foolishness, seek blessings? Bodhisattvas (enlightenment beings) attain Buddhahood out of compassion for sentient beings, and do not abandon any sentient being. Those who see a Bodhisattva gaze upon them with respect and mindfulness, without ever growing tired. Bodhisattvas do not harm the life of even one sentient being, let alone many lives. Because they do not harm sentient beings, they attain a body free from illness and suffering, and complete in all its faculties. After attaining Buddhahood, they further increase their lifespan. Giving food is also the same, leading to a long lifespan. Sentient beings who encounter the shadow of a Buddha all attain peace and happiness, and their lives are preserved. Bodhisattvas are always humble towards sentient beings, receiving their offerings. If sentient beings have any needs, they fulfill them without going against their wishes. If someone expounds the Dharma, Bodhisattvas offer their own bodies and seats.
坐其上。以聽妙法得以奉行。不生退轉求佛常身。何況凡夫一無所解福無毫分。輕慢一切而事高心。不遵智者行檀果業。今說罪福二等粗略言。有罪之人先求懺悔。對首發露其過。一一具述。覆藏不述罪亦難滅。然後尋好明師。遵承供養珍重看仰。請求入三昧耶法。蒙許。得入壇已。於後漸漸咨問真言法則。得已修行當得悉地。無善心者虛費語功。唯地獄苦楚能回此等類。
複次蘇婆呼童子。若唸誦人先於三寶處。起恭敬心謙下卑順。向前胡跪合掌白尊者言。我今懺悔一切罪障愿悉消滅。於今已后更不重造。愿尊慈悲攝受。我等於佛法中發無上菩提。至得佛已來。勿值惡魔壞我菩提真實之見。愿尊證知。從今向去更不歸餘邪魔外道惡人。亦不禮拜雜類諸天神等。唯佛菩提及三寶所。繫心一念誓不移易。當發如是等愿。其所作唸誦事法速得悉地。亦得救攝眾生。代受苦惱。眾所須之物。我雖薄福隨其力辦悉令充足。以我發菩提心念誦真言威力。令我摧伏猛害毒惡人類。不能為害自然消滅。令一切眾生悉無畏懼。我今以真心念誦。諸天善神衛護故。真言威力不可思議。一切眾靈欽敬恐怖。何況凡夫惡人而不摧滅者耶。行者凡持真言者。無故以手斷草木。以腳踐踏蓮花及諸壇地並契印等。亦復禮拜諸藥等類。亦勿吃供
養及祭祀鬼神之食。或吃所棄著地食。勿共婦人語。及畜生等。于清凈處行非為法事。以明及藥捉諸蛇類。或乘象。或及生驢欲令走故。以杖打之致於病難。及遭苦難人處不發慈悲念。如是之人唸誦真言亦難成就。不名智人。譬如虛空終不可量。於三寶及眾人處。行益及損。獲善惡報亦復如是。又勿作網羅罥索及諸方便。傷害眾生。及畜貓貍羖羊。籠禁鸚鵡及諸鳥類。如是之人今世後世。唸誦真言亦不成就。是故不應受用供養世尊之物。所供養食亦不應踐。腳踏墮地之食不堪供養物。不應頂戴。亦不應禮拜大自在天。及日月天火天那羅延天。假令遭苦亦不應禮。彼所設教不應誦亦不應供養。有人持誦彼天者。持誦之人亦莫生瞋。但莫隨喜。當加憐愍墮邪見人。亦勿誦彼真言讚歎彼德。設若有財供養。以慈悲至愿。一切眾生當住正見。發如是愿凡所作業。先當禮拜一切諸佛及所居處。次禮一切金剛護法善神眾。譬如初月雖未圓滿。然諸人等致敬禮拜。唸誦之人常須尊敬菩薩緣覺金剛及聲聞眾。雖未覺滿。漸漸當成菩提滿月。是故當須致敬。禮拜諸菩薩一切聖眾。彼等菩薩。能荷負一切眾生。以救濟故。發大慈悲已淳熟故。有愚癡下劣眾。神力不可思議。具大精進真言秘藏從此而出。若不拜者。非直真言不成。亦譭謗諸佛
【現代漢語翻譯】 現代漢語譯本： 供養以及祭祀鬼神的食物。或者吃被丟棄在地上的食物。不要和婦女以及畜生等交談。在清凈的地方做不如法的事情。用光明和藥物捕捉各種蛇類。或者騎大象，或者騎小驢併爲了讓它跑動而用棍子打它，導致它生病受苦。在遇到生病受苦的人時，不生起慈悲的念頭。像這樣的人唸誦真言也很難成就，不能稱之為有智慧的人。譬如虛空終究無法測量，在三寶（佛、法、僧）和眾人之處，行利益和損害之事，所獲得的善惡報應也是如此。又不要製作網羅、罥索以及各種方便，傷害眾生。以及飼養貓、貍、羖羊。籠禁鸚鵡以及各種鳥類。像這樣的人今生後世，唸誦真言也不會成就。所以不應該受用供養世尊的物品，所供養的食物也不應該踐踏。腳踩到地上的食物不適合作為供養物，不應該頂戴，也不應該禮拜大自在天（Maheśvara），以及日月天、火天、那羅延天（Nārāyaṇa）。即使遭遇苦難也不應該禮拜。他們所設立的教義不應該誦讀，也不應該供養。如果有人持誦這些天神的真言，持誦之人也不要生起嗔恨，但不要隨喜，應當加以憐憫這些墮入邪見的人。也不要誦讀他們的真言，讚歎他們的功德。如果有人用財物供養，要以慈悲至誠的願力，祝願一切眾生都能安住于正見。發起這樣的願望，凡所做的事業，首先應當禮拜一切諸佛以及他們所居住的地方，其次禮拜一切金剛護法善神眾。譬如初月雖然還未圓滿，然而人們都致敬禮拜。唸誦之人常常需要尊敬菩薩、緣覺、金剛以及聲聞眾。雖然還未覺悟圓滿，但漸漸地將會成就菩提圓滿之月。因此應當致敬，禮拜諸菩薩一切聖眾。這些菩薩，能夠荷負一切眾生，因為救濟的緣故，發起大慈悲心已經純熟。有愚癡下劣的眾生，神力不可思議，具大精進，真言秘藏從此而出。如果不禮拜，不僅真言不能成就，也是在譭謗諸佛。
【English Translation】 English version: Offerings and food for the worship of ghosts and spirits. Or eating discarded food that has fallen on the ground. Do not converse with women or animals. In a clean place, do not perform actions that are not in accordance with the Dharma. Using light and medicine to catch various kinds of snakes. Or riding an elephant, or riding a donkey and beating it with a stick to make it run, causing it to become sick and suffer. When encountering sick and suffering people, do not generate thoughts of compassion. A person like this will find it difficult to accomplish the recitation of mantras and cannot be called wise. Just as space is ultimately immeasurable, so too are the good and bad retributions one receives for actions of benefit and harm done to the Three Jewels (Buddha, Dharma, Sangha) and all beings. Furthermore, do not create nets, snares, or other means to harm sentient beings. And do not keep cats, civets, or castrated goats. Do not cage parrots or other birds. A person like this will not accomplish the recitation of mantras in this life or future lives. Therefore, one should not use the offerings made to the World Honored One (Bhagavan), nor should one trample on the food offered. Food that has fallen to the ground is not suitable as an offering, and should not be placed on the head, nor should one worship Maheśvara (大自在天), the Sun and Moon Gods, the Fire God, or Nārāyaṇa (那羅延天). Even if one encounters suffering, one should not worship them. Their teachings should not be recited, nor should offerings be made to them. If someone recites the mantras of these gods, the person reciting should not become angry, but should not rejoice in their actions, and should instead have compassion for those who have fallen into wrong views. Do not recite their mantras or praise their virtues. If someone makes offerings with wealth, with a compassionate and sincere vow, may all sentient beings abide in right view. Having made such a vow, in all actions, one should first bow to all the Buddhas and the places where they reside, and then bow to all the Vajra Dharma protectors and virtuous deities. Just as the new moon, though not yet full, is revered and worshiped by people, so too should those who recite mantras always respect Bodhisattvas, Pratyekabuddhas, Vajras, and Śrāvakas. Although they have not yet attained complete enlightenment, they will gradually become the full moon of Bodhi. Therefore, one should pay respect and bow to all the Bodhisattvas and all the holy beings. These Bodhisattvas are able to bear the burden of all sentient beings, and because of their desire to save them, their great compassion has matured. There are foolish and inferior beings whose divine power is inconceivable, possessing great diligence, and the secret treasury of mantras comes forth from them. If one does not bow to them, not only will the mantras not be accomplished, but one will also be slandering all the Buddhas.
。譬如從花乃成果實。花如菩薩果喻菩提。是故應須頂禮歸依佛法僧寶。菩薩雖復行於欲者。示現行欲。于剛強者示現剛強。于柔軟者示現柔軟慈悲。然彼菩薩無憎愛。云何不禮彼等菩薩。以行種種真言法則。隨類能滿諸眾生愿故。復能了知一切業果。是故應禮尊師。
蘇婆呼童子請問經卷中 大正藏第 18 冊 No. 0895a 蘇婆呼童子請問經
蘇婆呼童子請問經卷下
唐天竺三藏輸波迦羅奉 制譯
分別道分品第十
複次蘇婆呼童子。我今爲念誦人。說八聖道法為正見正分別正語正業正命正勤正定正念。此是諸佛所行之道。唸誦之人行此道者。真言乃成。於此報盡。復生人天勝上妙處。過去諸佛行此道故。成等正覺。現在未來諸佛亦復如是。身口意業所修功德。常依正教不生疲倦。欲如是修行。乃名正業。飲食衣服臥具及受湯藥。常懷知足不生染著。是名正命。不讚己身不毀他人。遠離諸過。如避火坑及以猛獸。常樂寂靜。是名正語。不學占相吉兇男女等事。天文地理調鷹調馬。及以調象射藝書算。世間言論無益之典。遠離斯過。是名正分別。不觀象斗馬鬥牛羊雞犬等鬥。男女相叉相撲亦不往觀。
離如上之戲。是名正念。不說王臣盜賊鬥戰相殺淫女之論。及
【現代漢語翻譯】 現代漢語譯本：譬如從花到果實的過程。花就像菩薩，果實比喻菩提（bodhi，覺悟）。因此，我們應該頂禮歸依佛、法、僧三寶。菩薩即使示現行於慾望之中，也只是爲了示現行欲；對於剛強的人，菩薩示現剛強；對於柔軟的人，菩薩示現柔軟慈悲。然而，這些菩薩心中沒有憎恨和愛戀。為什麼不禮敬這些菩薩呢？因為他們行持種種真言法則，能夠隨順不同眾生的根器，滿足他們的願望。並且能夠了知一切業果。因此，我們應該禮敬尊貴的上師。
《蘇婆呼童子請問經》卷中 大正藏第18冊 No. 0895a 《蘇婆呼童子請問經》
《蘇婆呼童子請問經》卷下
唐天竺三藏輸波迦羅（Śubhakarasiṃha）奉 旨譯
分別道分品第十
再者，蘇婆呼（Subāhu）童子，我現在爲念誦之人，宣說八聖道法，即正見、正分別、正語、正業、正命、正勤、正定、正念。這是諸佛所行之道。唸誦之人如果行持此道，真言就能成就。在此世報盡之後，又能往生人天勝妙之處。過去諸佛因為行持此道，成就等正覺（samyak-saṃbodhi，無上正等正覺）。現在和未來的諸佛也是如此。身口意三業所修的功德，常常依據正教，不生疲倦。想要這樣修行，才叫做正業。對於飲食、衣服、臥具以及所受用的湯藥，常常懷有知足之心，不生染著，這叫做正命。不讚美自己，不譭謗他人，遠離各種過失，如同躲避火坑和猛獸一樣，常常安於寂靜，這叫做正語。不學習占卜相術、吉兇男女等事，天文地理，調鷹調馬，以及調象、射藝、書算，世間言論和無益的典籍，遠離這些過失，這叫做正分別。不觀看象斗、馬斗、牛羊雞犬等鬥，男女互相叉打相撲，也不前往觀看。
遠離如上所說的戲論，這叫做正念。不說王臣、盜賊、鬥戰相殺、**之類的言論，以及……
【English Translation】 English version: For example, it is like the process from flower to fruit. The flower is like a Bodhisattva, and the fruit is a metaphor for Bodhi (enlightenment). Therefore, we should prostrate and take refuge in the Triple Gem of Buddha, Dharma, and Sangha. Even if a Bodhisattva appears to engage in desires, it is only to demonstrate the act of desire; towards the strong, a Bodhisattva demonstrates strength; towards the gentle, a Bodhisattva demonstrates gentleness and compassion. However, these Bodhisattvas have no hatred or love in their hearts. Why should we not pay homage to these Bodhisattvas? Because they practice various mantra principles and can fulfill the wishes of all beings according to their respective capacities. Furthermore, they can understand all karmic consequences. Therefore, we should pay homage to the venerable teacher.
Sūbahuparipṛcchā-sūtra, Middle Scroll Taishō Tripiṭaka, Volume 18, No. 0895a, Sūbahuparipṛcchā-sūtra
Sūbahuparipṛcchā-sūtra, Lower Scroll
Translated under Imperial Decree by Śubhakarasiṃha, Tripitaka Master from India during the Tang Dynasty
Chapter Ten: Distinguishing the Path
Furthermore, Subāhu, I will now explain the Eightfold Noble Path for those who recite mantras, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path followed by all Buddhas. If those who recite mantras practice this path, their mantras will be accomplished. After exhausting their karmic retribution in this life, they will be reborn in superior and wonderful realms of humans and gods. Because past Buddhas practiced this path, they attained Samyak-saṃbodhi (perfect and complete enlightenment). The Buddhas of the present and future are also the same. The merits cultivated by body, speech, and mind should always be based on the correct teachings, without becoming weary. Only wanting to practice in this way is called right action. Regarding food, clothing, bedding, and medicine received, always be content and do not develop attachments; this is called right livelihood. Do not praise oneself or slander others, and stay away from all faults, like avoiding a pit of fire or fierce beasts; always delight in tranquility; this is called right speech. Do not study divination, astrology, auspicious or inauspicious matters, or matters related to men and women; astronomy, geography, training hawks and horses, as well as training elephants, archery, writing, and arithmetic; worldly discussions and useless texts; stay away from these faults; this is called right thought. Do not watch elephant fights, horse fights, bull fights, sheep, chicken, or dog fights, or men and women wrestling or grappling with each other, and do not go to watch them.
Staying away from the above-mentioned plays is called right mindfulness. Do not engage in discussions about kings, ministers, thieves, battles, killings, or **, as well as...
以謎語。說往昔之事。唸誦之人乃至未成就中間。不應入城村落邑里。及生緣伽藍制底處。外道神祀所居之處。若園林池河。如此等處並不應往。
若不作如前七愆事業。常居山林高峻崖峰四絕之頂晝夜不懈唸誦真言。無不獲果。是名正勤。
複次蘇婆呼童子。若唸誦人不獲如前上妙勝處。應居空閑神廟或居樹下或住河邊或居山側或泉池林間。或無人處或居空室。一心念誦或一年之中除安居外。春秋二時隨意。遊行山林河邊泉池空室專心念誦。譬如比丘夏月安居。唸誦之人亦復如是。行人唸誦雖滿遍數。正夏安居勿作成就之法。雖不作法。唸誦不得間斷。解夏已后如法護身。方可作成就之法。慎勿法外行事。
複次蘇婆呼童子。今爲念誦人。說呼摩法置爐差別之法。此法或作團圓。或作三角或作四方。或如蓮花之形。並須有基。爐口安唇。泥拭細滑。外邊基階並須牢固。
若作善事及求錢財。令他敬唸作息災法者。其爐須圓。
若求成就一切諸事。或求女人及童子女等者。其爐須蓮花之形。
若作阿毗者啰之法。或為走等事者。其爐須作三角。
若欲調伏諸龍及余鬼類。或令火燒或令苦者。其爐須方。基唇及爐。以瞿摩涂。複用茅草。佈於基上及安基下。所涂之處。涂花
【現代漢語翻譯】 現代漢語譯本：以謎語的形式講述過去的事情。唸誦真言的人，乃至尚未成就之前，不應該進入城市、村落、鄉鎮，以及與自身有緣的寺院、佛塔之處，外道神靈祭祀居住的地方，以及園林、池塘、河流等處，都不應該前往。
如果不做如前面所說的七種過失行為，常住在山林、高聳的山崖頂峰、四面斷絕之處，晝夜不懈怠地念誦真言，沒有不能獲得果報的。這叫做正勤。
再次，蘇婆呼（Subāhu）童子，如果唸誦真言的人沒有獲得如前面所說的上妙殊勝之處，應該居住在空閑的寺廟，或者居住在樹下，或者住在河邊，或者居住在山側，或者在泉水池塘林木之間，或者在無人的地方，或者居住在空房間里，一心念誦，或者在一年之中除了安居之外，春秋兩個季節隨意選擇。在山林、河邊、泉池、空房間里專心念誦。譬如比丘在夏季安居，唸誦真言的人也像這樣。修行人唸誦真言即使滿了遍數，在盛夏安居期間不要做成就之法。即使不做成就之法，唸誦真言也不得間斷。解夏之後，如法保護自身，才可以做成就之法。謹慎不要在佛法之外行事。
再次，蘇婆呼（Subāhu）童子，現在爲念誦真言的人，說護摩（Homa）法設定火爐的差別之法。這個火爐或者做成圓形，或者做成三角形，或者做成四方形，或者做成蓮花之形，都必須要有基座。火爐口安上爐唇，用泥土擦拭得細緻光滑。外邊的基座臺階都必須牢固。
如果要做善事以及求取錢財，使他人敬愛思念，或者做息災之法，那麼火爐必須是圓形的。
如果求成就一切諸事，或者求女人以及童男童女等，那麼火爐必須是蓮花之形。
如果做阿毗遮啰（Abhicāraka）之法，或者爲了驅使等事，那麼火爐必須做成三角形。
如果想要調伏諸龍以及其他鬼類，或者令其被火燒，或者令其受苦，那麼火爐必須是方形的。基座、爐唇以及火爐，用牛糞塗抹。再用茅草，鋪在基座上以及安放在基座下。所塗抹的地方，塗上花朵。
【English Translation】 English version: Speaking in riddles about past events. The one who recites mantras, until they have achieved accomplishment, should not enter cities, villages, towns, or monasteries and stupa places related to their origin, places inhabited by non-Buddhist deities, or gardens, ponds, rivers, and such places.
If one does not commit the seven transgressions mentioned earlier, and constantly resides in forests, on high and steep cliff peaks, or at the top of isolated peaks, reciting mantras day and night without懈怠, there is no way they will not obtain results. This is called right diligence (正勤).
Furthermore, Subāhu (蘇婆呼) Kumāra, if the mantra reciter does not obtain the aforementioned excellent and superior places, they should reside in vacant temples, or under trees, or by riversides, or on mountainsides, or among springs, ponds, and forests, or in uninhabited places, or in empty rooms, reciting with a single mind, or at will during the spring and autumn seasons of the year, except for the period of an居 (retreat). They should concentrate on reciting in forests, by riversides, springs, ponds, and empty rooms. Just as bhiksus (比丘) observe the summer retreat, so too should the mantra reciter. Even if the practitioner has completed the required number of recitations, they should not perform the methods of accomplishment during the summer retreat. Even if they do not perform the methods, the recitation should not be interrupted. After the end of the summer retreat, they should protect themselves according to the Dharma before performing the methods of accomplishment. Be careful not to act outside the Dharma.
Furthermore, Subāhu (蘇婆呼) Kumāra, now, for the mantra reciter, I will explain the differences in setting up the homa (護摩) fire pit. This fire pit can be made round, triangular, square, or in the shape of a lotus flower, and must have a base. A lip should be placed on the mouth of the fire pit, and it should be smoothed with mud. The outer base steps must be firm.
If one wants to do good deeds, seek wealth, cause others to respect and remember them, or perform pacifying rituals, the fire pit must be round.
If one seeks to accomplish all things, or seeks women, boys, or girls, the fire pit must be in the shape of a lotus flower.
If one performs the Abhicāraka (阿毗遮啰) ritual, or for purposes such as driving away, the fire pit must be made triangular.
If one wishes to subdue dragons and other ghosts, or cause them to be burned by fire, or cause them suffering, the fire pit must be square. The base, lip, and fire pit should be smeared with cow dung. Then, thatch grass should be spread on the base and placed under the base. The smeared areas should be decorated with flowers.
香等隨所辦物。供養三寶及本部主。並諸明王本真言主等爐中生火。不應以口吹。以扇扇火。然後取稻穀花和酥。或胡麻和酥。以本部明王真言唸誦。而作呼摩七遍。或八或十乃至二十一遍。供養明王。其作法人。面向東坐。取酥蜜酪等。共和一器中。取呼摩木。向器中揾于兩頭。擲于爐內燒之。如是日月不停。或七日 三七 四七 五七 六七 七七日 或一月 成百日 或百二十日 其驗證現。
若如上作法。不得成者。以年為期。三年 六年 或十年 十二年 作不退者畢得大悉地。必須如法呼摩。正燒火法之時。應觀火色。于其爐中。火色炮焰聲合成。不成者自有相貌現耳。其火無煙焰如金色。右旋婉轉焰峰熾多。其色或白或如紅色。或焰極赤。由如珊瑚色滋潤。其焰上衝。複流下廣或如日月光其焰形狀瓶幢傘蓋吉祥字形。螺貝蓮花。或如呼摩酥杓等形。或似三鈷五鈷金剛杵。形或如橫刀如草束形。或似車形。或如蠅拂聲吹笛篳篥等聲。或如螺聲。得如上種種音聲其氣由如燒酥之香。復無炮烈。其火不扇自然而著。得如斯相現必當獲得廣大悉地。又觀燒火不成就相貌法者。正燒火之時。或起煙多。亦復炮烈。其焰難發。假令發時亦不增盛。后時頓滅由若無火。焰色憔悴黑如闇云如波羅賒形。由如一鈷之
【現代漢語翻譯】 現代漢語譯本 以香等隨力所能辦到的物品，供養三寶（佛、法、僧）及本部主（本尊）。以及諸明王（憤怒形態的佛或菩薩）和本真言主等，在爐中生火。不應該用口吹火，而應用扇子扇火。然後取稻穀花和酥油，或胡麻和酥油，以本部明王的真言唸誦，而作護摩（Homa，火供）七遍，或八遍、十遍乃至二十一遍，供養明王。其作法之人，面向東坐。取酥油、蜂蜜、酪等，共同放在一個器皿中。取護摩木，向器皿中蘸取，在兩頭都蘸上，然後擲于爐內焚燒。像這樣日日夜夜不停，或者七日、三七（二十一）日、四七（二十八）日、五七（三十五）日、六七（四十二）日、七七（四十九）日，或一個月，成百日，或一百二十日，其驗證就會顯現。
如果如上作法，不能成就，以年為期限。三年、六年，或十年、十二年，作不退轉者，必定得到大的悉地（Siddhi，成就）。必須如法護摩。正在焚燒火的時候，應該觀察火的顏色。在其爐中，火色、爆裂聲合成，不成者自有相貌顯現。其火無煙，火焰如金色，右旋婉轉，火焰峰頭熾盛繁多。其色或者白色，或者如紅色，或者火焰極紅，猶如珊瑚色般滋潤。其火焰向上沖，又向下流散廣佈，或者如日月光芒，其火焰形狀如瓶、幢、傘蓋、吉祥字形，螺貝蓮花。或者如護摩酥勺等形狀，或者像三鈷、五鈷金剛杵（Vajra，一種法器）形，或者如橫刀，如草束形，或者像車形。或者如蠅拂聲、吹笛、篳篥等聲音，或者如螺聲。得到如上種種音聲，其氣味猶如焚燒酥油的香味，而且沒有爆裂聲。其火不扇也會自然燃燒。得到如此相狀顯現，必定能夠獲得廣大的悉地。又觀察焚燒火不成就的相貌法者，正在焚燒火的時候，或者起煙很多，也伴隨著爆裂聲。其火焰難以燃起。即使燃起也不增盛，之後立刻熄滅，好像沒有火一樣。火焰顏色憔悴，黑如黑暗的云，如波羅賒（Palasha）樹的花形，猶如一鈷之杵。
【English Translation】 English version With incense and other items procured according to one's ability, offer to the Three Jewels (Buddha, Dharma, Sangha) and the principal deity of the respective lineage. Also, offer to the Wisdom Kings (wrathful forms of Buddhas or Bodhisattvas) and the principal mantra holders, etc. When kindling the fire in the hearth, one should not blow on it with the mouth, but rather fan it with a fan. Then, take rice flowers and ghee, or sesame seeds and ghee, and recite the mantra of the respective Wisdom King, performing Homa (fire offering) seven times, or eight, ten, up to twenty-one times, offering to the Wisdom King. The practitioner should sit facing east. Take ghee, honey, yogurt, etc., and mix them together in a vessel. Take Homa wood, dip both ends into the vessel, and throw it into the hearth to burn. Do this day and night continuously, or for seven days, three sevens (twenty-one) days, four sevens (twenty-eight) days, five sevens (thirty-five) days, six sevens (forty-two) days, seven sevens (forty-nine) days, or one month, one hundred days, or one hundred and twenty days, and the signs of accomplishment will appear.
If, after performing the above practice, one does not achieve success, set a term of years. Three years, six years, or ten years, twelve years, those who practice without退轉 (regression) will surely attain great Siddhi (accomplishment). One must perform Homa according to the proper method. While burning the fire, one should observe the color of the fire. In the hearth, the color of the fire and the sound of crackling should harmonize; if they do not, signs of failure will appear. The fire should be smokeless, the flames golden in color, spiraling to the right, with many peaks of intense flame. The color may be white, or red, or the flames may be extremely red, like the color of coral, and moist. The flames should surge upwards and then flow downwards and spread widely, or like the light of the sun and moon. The shape of the flames may resemble a vase, a banner, an umbrella, auspicious characters, conch shells, lotus flowers, or the shape of a Homa ghee ladle, or like a three-pronged or five-pronged Vajra (a ritual implement), or like a horizontal sword, like a bundle of grass, or like a chariot. Or there may be sounds like the buzzing of flies, the sound of flutes, or the sound of a conch shell. If one obtains such sounds, and the aroma is like the fragrance of burning ghee, and there is no crackling sound, and the fire burns naturally without fanning, then the appearance of such signs indicates that one will surely obtain great Siddhi. Furthermore, observing the signs of failure in burning the fire, during the burning of the fire, there may be much smoke, accompanied by crackling sounds. The flames may be difficult to ignite. Even if they ignite, they do not increase in intensity, and then suddenly extinguish as if there were no fire. The color of the flames is withered, black like dark clouds, like the shape of Palasha flowers, like a one-pronged pestle.
叉。又如簸箕男根牛角之形。其火出聲狀如驢鳴。又復迸火燒唸誦人。爐內香菸如燒死人之氣。現如斯相已。唸誦之人悉地難得。行者見斯不祥之相。即應以赤身明王或吉利吉羅。或以不凈忿怒等明王真言。而作呼摩。其不吉相即當消滅。必須如法非是輕爾。唸誦人慎勿剃除三處之毛。亦不應火燒復塗藥遣落。及以手拔。譬如有人手執金刀。若不善解執持。自當損害。持真言者不依法則。淫亂熾盛。以除三處之毛呈示女人。發生欲想。非但真言不成。如執利刀自害其身。唸誦人縱不依法則者。其部主明王真言主等。皆是菩薩終不損害人。左右侍從見被過故。即便損害。當須謹卓。勿行非違自招其禍。
複次蘇婆呼童子。若唸誦人。及欲成就並作諸法。無有障難求悉地者。以諸飲食。祭祀諸天修羅藥叉龍等。伽路羅共命鳥等。羯吒布單那乾闥婆部多諸鬼魅等。或居地或在虛空行者。右膝著地啟請言曰。居妙高山天諸部多。居歡喜園及余天宮。居日月宮。或居河海所。或居陂澤泉水。或居村落及諸神廟。或居空室或居天室。或住伽藍制底或居外道草菴。或居象室或居庫藏。或住街巷或居四衢道邊。或依獨樹或在大路。或住冢間或居尸陀林。或寄大樹林。或居師子大蟲遊戲之處。或住大砂磧中。或居諸洲上妙處所。皆
【現代漢語翻譯】 現代漢語譯本： 叉（一種形狀）。又如簸箕、男根、牛角之形。其火發出聲音，狀如驢鳴。又復迸出火焰燒灼唸誦之人。爐內香菸如同燒死之人的氣息。如果出現這樣的景象，唸誦之人很難獲得成就（悉地，Siddhi）。修行者見到這種不祥之相，就應當以赤身明王（赤身明王，a naked wisdom king）、或吉利吉羅（吉利吉羅，auspiciousness and benefit）、或以不凈忿怒等明王真言，而作護摩（護摩，Homa，一種火供儀式）。這樣不吉利的景象就會消滅。必須如法進行，不可輕忽。唸誦之人切勿剃除三處（三處，指腋下、陰部等）的毛髮，也不應該用火燒、塗藥使其脫落，或者用手拔除。譬如有人手執金刀，若不善於執持，自然會傷害自己。持真言者如果不依法則，**熾盛（熾盛，intense），爲了去除三處之毛而呈示女人，發生慾念，非但真言不能成就，如同手執利刀自害其身。唸誦之人縱然不依法則，其部主明王（部主明王，the chief wisdom king of the lineage）、真言主等，都是菩薩，終究不會損害人。左右侍從見到過失，便會加以損害。應當謹慎小心，不要做出違背法則的事情，自招禍患。
再次，蘇婆呼童子（蘇婆呼童子，Subāhu Kumāra）。如果唸誦之人，以及想要成就並作各種法事，沒有障礙而求得成就者，以各種飲食，祭祀諸天（諸天，Devas）、修羅（修羅，Asuras）、藥叉（藥叉，Yakshas）、龍等（龍，Nāgas），伽路羅（伽路羅，Garudas）、共命鳥等（共命鳥，Jivajivaka），羯吒布單那（羯吒布單那，Kataputana）、乾闥婆（乾闥婆，Gandharvas）、部多（部多，Bhutas）諸鬼魅等，或居住在地，或在虛空行走的眾生。右膝著地，啟請說道：『居住在妙高山（妙高山，Mount Sumeru）的天諸部多，居住在歡喜園（歡喜園，Nandana Garden）及其他天宮，居住在日月宮，或居住在河海之處，或居住在水池、沼澤、泉水，或居住在村落及各種神廟，或居住在空室或居住在天室，或住在伽藍（伽藍，Sangharama，寺院）、制底（制底，Caitya，佛塔），或居住在外道草菴，或居住在象室或居住在庫藏，或住在街巷或居住在四通八達的道路邊，或依靠著獨樹或在大路，或住在墳墓間或居住在尸陀林（尸陀林，Śītavana，墓地），或寄居在大樹林，或居住在獅子、大蟲遊戲之處，或住在廣大的沙漠中，或居住在各個洲上的美妙之處，都』 English version: Again, like a fork, or like the shape of a winnowing basket, a man's genitals, or a bull's horn. The fire emits a sound like a donkey braying. Moreover, flames burst forth and burn the person reciting the mantra. The smoke from the furnace smells like the breath of a dead person. If such signs appear, it is difficult for the mantra reciter to attain Siddhi (Siddhi, accomplishment). If the practitioner sees such inauspicious signs, they should perform Homa (Homa, a fire ritual) using the mantra of the Naked Wisdom King (赤身明王, a naked wisdom king), or auspiciousness and benefit (吉利吉羅, auspiciousness and benefit), or the mantras of impure wrathful deities. By doing so, the inauspicious signs will be eliminated. This must be done according to the Dharma and not taken lightly. The mantra reciter must not shave the hair from the three places (三處, the armpits, genitals, etc.), nor should they burn it off, apply medicine to make it fall out, or pluck it out by hand. For example, if someone holds a golden knife but does not know how to hold it properly, they will surely harm themselves. If a mantra holder does not follow the rules and becomes **intense (熾盛, intense) in order to remove the hair from the three places and shows it to a woman, arousing desire, not only will the mantra not be accomplished, but it will be like holding a sharp knife and harming oneself. Even if the mantra reciter does not follow the rules, the chief wisdom king of the lineage (部主明王, the chief wisdom king of the lineage), the mantra lord, and others are all Bodhisattvas and will ultimately not harm anyone. However, the attendants on the left and right, seeing the fault, will inflict harm. One must be cautious and not act against the Dharma, thereby inviting misfortune upon oneself.
Furthermore, Subāhu Kumāra (蘇婆呼童子, Subāhu Kumāra), if a mantra reciter, or someone who desires to achieve and perform various rituals, seeks Siddhi without obstacles, they should offer various foods in sacrifice to the Devas (諸天, Devas), Asuras (修羅, Asuras), Yakshas (藥叉, Yakshas), Nāgas (龍, Nāgas), Garudas (伽路羅, Garudas), Jivajivakas (共命鳥, Jivajivaka), Kataputana (羯吒布單那, Kataputana), Gandharvas (乾闥婆, Gandharvas), Bhutas (部多, Bhutas), and various ghosts and spirits, whether they dwell on the earth or travel in the sky. Kneeling on their right knee, they should say: 'O you who dwell on Mount Sumeru (妙高山, Mount Sumeru), the Devas and Bhutas, who dwell in Nandana Garden (歡喜園, Nandana Garden) and other heavenly palaces, who dwell in the palaces of the sun and moon, or who dwell in rivers and seas, or who dwell in ponds, marshes, and springs, or who dwell in villages and various temples, or who dwell in empty rooms or heavenly rooms, or who dwell in Sangharamas (伽藍, Sangharama, monasteries) and Caityas (制底, Caitya, stupas), or who dwell in the grass huts of heretics, or who dwell in elephant stables or treasuries, or who dwell in streets and alleys or at the crossroads, or who rely on solitary trees or on the main roads, or who dwell among tombs or in Śītavana (尸陀林, Śītavana, cemeteries), or who dwell in large forests, or who dwell in places where lions and tigers play, or who dwell in vast deserts, or who dwell in beautiful places on various continents, all'
【English Translation】 Again, like a fork, or like the shape of a winnowing basket, a man's genitals, or a bull's horn. The fire emits a sound like a donkey braying. Moreover, flames burst forth and burn the person reciting the mantra. The smoke from the furnace smells like the breath of a dead person. If such signs appear, it is difficult for the mantra reciter to attain Siddhi (Siddhi, accomplishment). If the practitioner sees such inauspicious signs, they should perform Homa (Homa, a fire ritual) using the mantra of the Naked Wisdom King (赤身明王, a naked wisdom king), or auspiciousness and benefit (吉利吉羅, auspiciousness and benefit), or the mantras of impure wrathful deities. By doing so, the inauspicious signs will be eliminated. This must be done according to the Dharma and not taken lightly. The mantra reciter must not shave the hair from the three places (三處, the armpits, genitals, etc.), nor should they burn it off, apply medicine to make it fall out, or pluck it out by hand. For example, if someone holds a golden knife but does not know how to hold it properly, they will surely harm themselves. If a mantra holder does not follow the rules and becomes **intense (熾盛, intense) in order to remove the hair from the three places and shows it to a woman, arousing desire, not only will the mantra not be accomplished, but it will be like holding a sharp knife and harming oneself. Even if the mantra reciter does not follow the rules, the chief wisdom king of the lineage (部主明王, the chief wisdom king of the lineage), the mantra lord, and others are all Bodhisattvas and will ultimately not harm anyone. However, the attendants on the left and right, seeing the fault, will inflict harm. One must be cautious and not act against the Dharma, thereby inviting misfortune upon oneself. Furthermore, Subāhu Kumāra (蘇婆呼童子, Subāhu Kumāra), if a mantra reciter, or someone who desires to achieve and perform various rituals, seeks Siddhi without obstacles, they should offer various foods in sacrifice to the Devas (諸天, Devas), Asuras (修羅, Asuras), Yakshas (藥叉, Yakshas), Nāgas (龍, Nāgas), Garudas (伽路羅, Garudas), Jivajivakas (共命鳥, Jivajivaka), Kataputana (羯吒布單那, Kataputana), Gandharvas (乾闥婆, Gandharvas), Bhutas (部多, Bhutas), and various ghosts and spirits, whether they dwell on the earth or travel in the sky. Kneeling on their right knee, they should say: 'O you who dwell on Mount Sumeru (妙高山, Mount Sumeru), the Devas and Bhutas, who dwell in Nandana Garden (歡喜園, Nandana Garden) and other heavenly palaces, who dwell in the palaces of the sun and moon, or who dwell in rivers and seas, or who dwell in ponds, marshes, and springs, or who dwell in villages and various temples, or who dwell in empty rooms or heavenly rooms, or who dwell in Sangharamas (伽藍, Sangharama, monasteries) and Caityas (制底, Caitya, stupas), or who dwell in the grass huts of heretics, or who dwell in elephant stables or treasuries, or who dwell in streets and alleys or at the crossroads, or who rely on solitary trees or on the main roads, or who dwell among tombs or in Śītavana (尸陀林, Śītavana, cemeteries), or who dwell in large forests, or who dwell in places where lions and tigers play, or who dwell in vast deserts, or who dwell in beautiful places on various continents, all'
咨啟請。與諸眷屬降臨來此。我所營辦花鬘涂香燒香飲食及妙燈明。愿垂歆饗。我所求事滿足其果。以供養諸鬼神已。后應別日供養護方諸神。如前辦供胡跪合掌。即應召請。謹請東方憍尸迦天。與諸眷屬來降道場愿垂受供。
次請東南方火天仙等。與諸眷屬來降道場愿垂受供。
次請南方閻摩羅法王等。與諸眷屬來降道場愿垂受供。
次請西南方泥唎底部多大王等。與諸眷屬來降道場愿垂受供。
次請西方嚩嚕拏龍王等。與諸眷屬等來降道場愿垂受供。
次請西北方風神王等。與諸眷屬來降道場愿垂受供。
次請北方多聞天王等。與諸眷屬來降道場愿垂受供。
次請東北方伊舍羅天王等。與諸眷屬來降道場愿垂受供。
次請上方梵天王等。與諸眷屬來降道場愿垂受供。
次請地居所有諸大神王等。與諸眷屬來降道場。各住本方所辦供養愿垂納受。復愿常時衛護於我。如是供養諸鬼神等及護方神王。行者無諸難事。意所求愿皆悉滿足。
蘇婆呼請問分別諸部分品第十一
複次蘇婆呼童子。世尊為利益未來一切眾生故。說三俱胝五落叉真言及明。名曰持明藏。
又聖觀自在說三俱胝五落叉真言。於此部中。真言主名曰何耶吉唎婆(此云馬頭
)此部曼茶羅。名曰你毗耶(二合)。
復有七真言主。十二臂為真言主。
六臂。上髻 滿如意願 四面。不空 罥索二臂。由如日光照耀世間。此等七真言主。並是馬頭曼荼羅所管。
復有八明妃。為目睛。妙白。居白。觀世。獨髻。金顏名利稱。苾唎俱胝。此等皆是蓮花部中明妃。
復說種種妙曼荼羅及諸手印。我利益貧窮眾生。及摧諸鬼類故。說七俱胝真言及曼荼羅 復有十使者七明妃。
又有六十四嬪 又有八大心真言 又有軍荼利等無量忿怒 又有最勝明等無量真言王。
是故此部名曰廣大跋折啰。
復有大神名曰般支迦。說二萬真言。此神有妃名曰彌佉羅。說一萬真言。名曰般支迦部。
復有大神名曰摩尼跋陀羅說十萬真言。多聞天王說三萬真言名曰摩尼部。
復有諸天及阿修羅等。於世尊前說無量明及諸真言。其中有入金剛部內者。
亦有入蓮花部者 亦有入般支迦部者 亦有入于摩尼部 亦有非部所管者 如上所說真言。略教種種法則。於五部中並應修行。
復有諸天所說真言。世尊印可許者。亦應修行。如是法則者。若乘此法者即得所愿成就。
複次世尊于內亦有勝上妙寶。從此複流究竟法寶中。復生八大丈夫不退
【現代漢語翻譯】 現代漢語譯本： 這個曼茶羅的名字叫做你毗耶(二合)（Nipiya，一個曼茶羅的名稱）。
還有七位真言主，其中十二臂的是真言主。
六臂的，頭上有髮髻，能滿足一切願望，有四面。不空（Amogha，意為『不空』或『無欺』）和罥索（Pasa，意為『繩索』）二臂。如同日光照耀世間。這些七位真言主，都由馬頭（Hayagriva，佛教中的忿怒尊）曼荼羅所管轄。
還有八位明妃，分別是目睛（眼睛），妙白（美妙的白色），居白（居住在白色中），觀世（注視世界），獨髻（獨一的髮髻），金顏名利稱（金色面容，以名聲和利益著稱），苾唎俱胝（Bhrkuti，皺眉者），這些都是蓮花部中的明妃。
再次宣說種種美妙的曼荼羅以及各種手印。爲了利益貧窮的眾生，以及摧伏各種鬼類，所以宣說七俱胝（七千萬）真言以及曼荼羅。還有十位使者和七位明妃。
又有六十四位嬪妃，又有八大心真言，又有軍荼利（Kundali，佛教中的忿怒尊）等無量忿怒尊，又有最勝明（無上的光明）等無量真言王。
因此，此部被稱為廣大跋折啰（Vajra，金剛）。
還有大神名叫般支迦（Pancika，藥叉神），宣說了兩萬真言。這位神有一位妃子名叫彌佉羅（Mekhala），宣說了一萬真言，稱為般支迦部。
還有大神名叫摩尼跋陀羅（Manibhadra，寶賢），宣說了十萬真言。多聞天王（Vaisravana，四大天王之一）宣說了三萬真言，稱為摩尼部。
還有諸天以及阿修羅（Asura，非天）等，在世尊面前宣說了無量的明咒以及各種真言。其中有進入金剛部內的。
也有進入蓮花部的，也有進入般支迦部的，也有進入摩尼部的，也有不屬於任何部的。如上所說的真言，簡略地教導了種種法則，在五部中都應該修行。
還有諸天所說的真言，世尊印可允許的，也應該修行。如果遵循這些法則，就能獲得所愿成就。
再次，世尊的內在也有殊勝的妙寶，從此流出究竟的法寶中，又產生了八位大丈夫，永不退轉。
【English Translation】 English version: This mandala is called Nipiya (a name of a mandala).
There are also seven mantra lords, among whom the one with twelve arms is the mantra lord.
The one with six arms, a topknot, fulfills all wishes, and has four faces. Amogha (meaning 'unempty' or 'not deceptive') and Pasa (meaning 'rope') are the two arms. Like the sunlight illuminating the world. These seven mantra lords are all governed by the Hayagriva (a wrathful deity in Buddhism) mandala.
There are also eight vidya queens, namely: eyes, wonderful white, dwelling in white, gazing at the world, solitary topknot, golden face renowned for fame and benefit, Bhrkuti (the frowning one). These are all vidya queens in the lotus family.
Again, expounding various wonderful mandalas and various mudras. For the benefit of impoverished beings and to subdue various demons, therefore, expounding seven kotis (seventy million) of mantras and mandalas. There are also ten messengers and seven vidya queens.
There are also sixty-four concubines, eight great heart mantras, and countless wrathful deities such as Kundali (a wrathful deity in Buddhism), and countless mantra kings such as the Supreme Light.
Therefore, this family is called the Great Vajra.
There is also a great deity named Pancika (a yaksha deity), who expounded twenty thousand mantras. This deity has a consort named Mekhala, who expounded ten thousand mantras, called the Pancika family.
There is also a great deity named Manibhadra (Treasure Worthy), who expounded one hundred thousand mantras. Vaisravana (one of the Four Heavenly Kings) expounded thirty thousand mantras, called the Mani family.
There are also devas (gods) and asuras (demi-gods), who expounded countless vidyas and various mantras before the World Honored One. Among them, some entered the Vajra family.
Some also entered the Lotus family, some entered the Pancika family, some entered the Mani family, and some do not belong to any family. The mantras mentioned above briefly teach various rules, which should be practiced in all five families.
Also, the mantras spoken by the devas, which the World Honored One has approved, should also be practiced. If one follows these rules, one will obtain the fulfillment of their wishes.
Furthermore, the World Honored One also has a supreme wonderful treasure within, from which flows the ultimate Dharma treasure, and from which arise eight great men who never regress.
眾寶。如是三寶。世所稱。是故唸誦人。若欲滅罪生福。希速得現前滿愿者。先歸命三寶。
又若欲持誦金剛部內真言者。初歸三寶已。次稱那施旃荼跋折啰波拏曳。摩訶藥叉棲那波多曳。次後即誦真言。蓮花部內亦然 般支迦部亦然 摩尼部亦如上法 初歸三寶。
次歸部主。然後乃可唸誦真言。若不歸依釋教。復行聲聞乘緣覺乘者。信不具足。內懷腐朽外示精進。復懷慳貪吝者。不應執我此跋折啰。
若有苾芻苾芻尼及優婆塞迦優波斯迦。毀訾深妙大乘。言此所說皆是魔教。復懷愚癡為言。執金剛菩薩。是大藥叉。復不敬禮諸大菩薩。心生輕慢。為利故詐解。持誦如是妙真言者。如是等愚人。不久當自損害軀命。亦如前說。佛菩薩終不害人。然于部內。有諸毒猛鬼神。見彼癡人謬執金剛杵者。便生瞋怒即害彼命。摩醯首羅天說十俱胝真言。
那羅延天王說三萬真言。
大梵天王說六萬真言。
日天子說三十萬真言。
伽路荼王說八萬一千真言。
摩醯首羅大妃說八千真言。
火神王說七百真言。
摩登伽天王復說三千真言。
諸龍王妃說五千真言。
羅剎大將說一萬真言。
四天大王說四十萬真言。
阿修羅王說二十萬
真言。
忉利天王說三十萬真言。
各各俱說真言手印及曼荼羅。依法受持。若為此教。非真不誠亦當自害。
蘇婆呼童子請問分別八法分品第十二
複次蘇婆呼童子。唸誦人所有成就之法。總有八種。何等為八。謂成真言法。成金水法 成長年法 出伏藏法 入修羅宮法 合成金法 土成金法 成無價寶法。
是名八法。于中有三。成真言法。入修羅宮法。得長年法是。
三種法。是名上上悉地法。
成無價寶法。土成金法。出伏藏法。
此三種法。是名為中。合成金法。成金水法。此之二法是名下法。若有眾生具有戒慧。樂此法者。如是之人樂上上成就。
若有眾生多貪財欲者。如是之人樂中成就。
若有眾生多愚癡故。反價求利者。如是之人得下成就。
上上之人唯求上驗勿。應求中下證。
若遭窮貧者。應求中品。亦勿求上。驗亦莫取下。證下下之人依前求。之亦勿改易。
若欲獲得如上所說種種成就。應須修福。具福之人求前八種之樂。延命長壽威力自在端正聰慧皆得成就。若人戀家業修善法。敬念三寶常不離心。憶真言唸誦不間。如是之人速得成就。念救眾生。復能滅己身罪。並彼獲今世及後世樂。真言之外。更無異
【現代漢語翻譯】 現代漢語譯本 真言。
忉利天王（Trayastrimsa Deva-raja，三十三天之王）說三十萬真言（mantra）。
每一個真言都伴隨著相應的手印（mudra）和曼荼羅（mandala）。必須依法受持。如果爲了這個教法，不真誠就會自害。
蘇婆呼童子（Subahu-kumara）請問分別八法分品第十二
複次，蘇婆呼童子，唸誦者所有成就之法，總共有八種。哪八種？分別是：成就真言法、成就金水法、成就長年法、取出伏藏法、進入修羅宮法、合成金法、土成金法、成就無價寶法。
這被稱為八法。其中有三種：成就真言法、進入修羅宮法、得到長年法。
這三種法，被稱為上上悉地（siddhi，成就）法。
成就無價寶法、土成金法、取出伏藏法。
這三種法，被稱為中等成就。合成金法、成就金水法，這兩種法被稱為下等法。如果眾生具有戒律和智慧，喜歡這些法，這樣的人會喜歡上上成就。
如果眾生貪戀錢財，這樣的人會喜歡中等成就。
如果眾生因為愚癡，反過來追求利益，這樣的人會得到下等成就。
上上之人只求上等驗證，不要追求中下等驗證。
如果遭遇窮困，應該追求中等品，也不要追求上等。驗證也不要取下等。下下之人按照之前的追求，也不要改變。
如果想要獲得如上所說的種種成就，應該修福。有福之人追求前面八種快樂，延長壽命，長壽，威力自在，端正，聰慧，都能成就。如果有人留戀家業，修習善法，敬念三寶，常常不離心，憶念真言，唸誦不間斷，這樣的人會迅速得到成就。唸誦是爲了拯救眾生，又能滅除自身的罪業，並且獲得今世和後世的快樂。真言之外，沒有其他方法。
【English Translation】 English version Mantra.
Trayastrimsa Deva-raja (忉利天王, King of the Trayastrimsa Heaven) speaks three hundred thousand mantras.
Each mantra is accompanied by its corresponding mudra (手印, hand gesture) and mandala (曼荼羅, sacred diagram). One must receive and uphold them according to the Dharma. If it is for this teaching, being untrue and insincere will harm oneself.
Subahu-kumara (蘇婆呼童子) asks about the Twelfth Chapter on Distinguishing the Eight Methods
Furthermore, Subahu-kumara, the methods of accomplishment for those who recite mantras are generally of eight kinds. What are the eight? They are: accomplishing the mantra method, accomplishing the golden water method, accomplishing the longevity method, extracting hidden treasures method, entering the Asura palace method, compounding gold method, turning earth into gold method, and accomplishing the priceless jewel method.
These are called the Eight Methods. Among them, there are three: accomplishing the mantra method, entering the Asura palace method, and obtaining the longevity method.
These three methods are called the supreme siddhi (悉地, accomplishment) methods.
Accomplishing the priceless jewel method, turning earth into gold method, and extracting hidden treasures method.
These three methods are called the middle accomplishments. Compounding gold method and accomplishing the golden water method, these two methods are called the lower methods. If there are sentient beings who possess precepts and wisdom and delight in these methods, such people will delight in the supreme accomplishments.
If there are sentient beings who are greedy for wealth, such people will delight in the middle accomplishments.
If there are sentient beings who, due to ignorance, seek profit through reverse pricing, such people will obtain the lower accomplishments.
Those of the supreme level should only seek supreme verification and should not seek middle or lower proofs.
If one encounters poverty, one should seek the middle level and should not seek the supreme level. One should also not take the lower verification. Those of the lowest level should follow the previous pursuit and should not change it.
If one wishes to obtain the various accomplishments mentioned above, one should cultivate merit. Those with merit seek the eight kinds of happiness mentioned earlier, prolonging life, longevity, powerful freedom, uprightness, and intelligence, all of which can be accomplished. If someone cherishes their family business, cultivates good deeds, reverently remembers the Three Jewels, constantly keeps them in mind, remembers the mantra, and recites it without interruption, such a person will quickly attain accomplishment. Reciting is for saving sentient beings and can also eliminate one's own sins, and they will obtain happiness in this life and the next. Apart from mantra, there is no other way.
法能與眾生樂者。譬如天火下降及與霜雹。能損諸物無可避脫。真言威力降下眾生心田。能摧苦惱及諸罪障碎壞無餘。善功德芽日日滋茂。如意寶樹。能益有情種種意願。真言妙藏亦復如是。或與成就菩薩位地乃至佛果。或與成就明仙位地。或與富樂色力長年。有諸菩薩觀諸有情。遭諸苦難及余怖畏。王難惡賊火雹等苦。即自變身。為真言主形。救濟眾生令脫苦難。使安無怖。快樂恣情盡報壽命。若復有人。雖處居家受諸欲樂。佛說真言發心欲持。設得少法似行不行。唸誦多有違犯。作其事法多不備具。彼人每日。不喜唸誦遍數足與不足。中間即停。心貪餘部真言。法則無驗。卻就舊業而克其心。心不休廢數當漸滿。忽覺少驗心生歡喜。歡喜已即發露。已首諸過其罪即滅。離五慾障還具戒體。清凈之身還入清室。更誦真言滿十萬遍已。即須作求成就法。不久即得如意所樂真言悉地。於後所作一切諸餘真言法則。皆得成就。
複次蘇婆呼童子。若唸誦人正澡浴時。用凈土和水。遍涂其身。然後入于清凈大水。隨意洗已。或面向東面北。洗手足已。以其兩手置於膝內以水遍灑于身吸水。勿使有聲。即用右手作掬水法。于其手掌勿令有沫。咒水三遍吸水三遍。勿使有聲。以手母指兩邊拭口。及以灑身即作護聲。作護聲
【現代漢語翻譯】 現代漢語譯本 能以佛法使眾生得到安樂的，就像天火降落和霜雹降臨一樣，能夠損害萬物，使之無可逃避。真言（mantra）的威力降臨在眾生的心田，能夠摧毀苦惱以及各種罪障，使其粉碎消滅無餘，使善良功德的萌芽日日滋長，如同如意寶樹一般，能夠滿足有情眾生的種種意願。真言的奇妙寶藏也是如此，或者使人成就菩薩的果位乃至佛的果位，或者使人成就明仙的果位，或者使人得到富裕安樂、美好的容貌、強大的力量和長久的壽命。有些菩薩觀察到有情眾生，遭受各種苦難以及其他的怖畏，比如王難、惡賊、火災、冰雹等苦難，就自己變身成為真言之主（mantra lord）的形象，救濟眾生，使他們脫離苦難，得到安寧沒有怖畏，快樂自在地享受生活，直到壽命終結。如果又有人，雖然身處居家，享受各種欲樂，佛說真言，發心想要修持，即使得到少許法益，看似修行又像沒有修行，唸誦時多有違犯，所作的事法多不完備，這個人每天，不關心念誦的遍數是否足夠，中間就停止了，心裡貪求其他部的真言，法則沒有應驗，卻回到舊的行業，而能剋制其心，心不停止廢棄，遍數應當逐漸圓滿，忽然覺得稍微有些應驗，心裡生出歡喜，歡喜之後就發露、懺悔各種過錯，他的罪過就消滅了，離開五欲的障礙，重新具足戒體，清凈之身重新進入清凈的處所，再次唸誦真言滿十萬遍之後，就必須作求成就法，不久就能得到如意所樂的真言悉地（mantra siddhi）。之後所作的一切其他真言法則，都能得到成就。
再次，蘇婆呼童子（Subāhu），如果唸誦的人正在洗澡的時候，用凈土和水混合，遍涂他的身體，然後進入清凈的大水中，隨意洗浴完畢，或者面向東方或者面向北方，洗完手腳之後，用他的兩手放在膝蓋內，用水遍灑于身體，吸水，不要發出聲音，就用右手作掬水法，在他的手掌中不要有泡沫，咒水三遍，吸水三遍，不要發出聲音，用手拇指兩邊擦拭嘴，以及灑身，就作護聲，作護聲。
【English Translation】 English version That which brings joy to beings through the Dharma is like the descent of heavenly fire and the falling of frost and hail, capable of damaging all things, leaving no escape. The power of mantra descends upon the minds of beings, capable of destroying suffering and all karmic obstacles, shattering them completely, allowing the sprouts of virtuous merit to flourish daily, like a wish-fulfilling jewel tree, capable of benefiting sentient beings with all kinds of desires. The wondrous treasury of mantra is also like this, either granting the attainment of the Bodhisattva stage, even the Buddhahood, or granting the attainment of the stage of a luminous immortal, or granting wealth, joy, beauty, strength, and longevity. Some Bodhisattvas observe sentient beings encountering various sufferings and other fears, such as the suffering of royal troubles, evil thieves, fire, hail, and so on, and transform themselves into the form of the lord of mantra, rescuing sentient beings, enabling them to escape suffering, attain peace without fear, enjoy life in happiness and freedom, until the end of their lifespan. If there is someone who, though living at home and enjoying various pleasures, hears the Buddha speak of mantra and aspires to uphold it, even if they gain a little benefit, appearing to practice yet not practicing, with many violations in their recitation, and the practices they perform are often incomplete, that person daily does not care whether the number of recitations is sufficient, and stops midway, greedily seeking mantras from other sections, the practices are not effective, but they return to their old habits, yet are able to restrain their mind. If the mind does not cease and abandon, the number of recitations should gradually be completed, and suddenly they feel a slight effect, and joy arises in their heart. Having rejoiced, they then confess and repent of all faults, and their sins are extinguished, they leave the obstacles of the five desires, and again possess the precepts, their pure body re-enters a pure place, and after reciting the mantra fully one hundred thousand times, they must then perform the practice for seeking accomplishment, and soon they will obtain the mantra siddhi (mantra accomplishment) that they desire. Thereafter, all other mantra practices they perform will be accomplished.
Furthermore, Subāhu (a Bodhisattva), if the person reciting is taking a bath, they should mix pure earth with water and apply it all over their body, then enter into clean, large water, and wash as they please. Either facing east or facing north, after washing their hands and feet, they should place their hands inside their knees, sprinkle water all over their body, and sip water without making a sound. Then, using their right hand, they should perform the water-scooping gesture, without allowing foam to form in their palm. They should chant the mantra over the water three times, sip the water three times without making a sound, wipe their mouth on both sides with their thumbs, and sprinkle water on their body, then make a protective sound, make a protective sound.
訖。然後齒間垢穢舌中覺觸。或復咳嗽涕唾。更須如上咒水口吸。乃至拭口澡浴畢已。即往凈室。中間不應與餘外人。或男或女出家在家凈婆羅門。童男童女及黃門等語及與相觸。若有相觸者。一依如前澡浴及飲水拭口。然後莫共人語。即入凈室唸誦。設使急事不得停休。要須數滿。然後出於精舍。亦勿受他利養。乞食已作業。日夜不闕。如是之人。妙真言神唐然入身。若求成就者。唸誦之時有施主。惠施衣裳金銀珍寶。鞍乘嚴具涂香燒香飲食臥具。如上等物。乃至分毫不應納受。
複次蘇婆呼童子。唸誦人大小便利畢已。應用五聚土。三聚洗后。一聚洗前。其一聚獨洗。即出惡處就於凈處。分土十聚。先用三聚獨洗左手。複用七聚洗其兩手已。后更取三聚。二手內外通凈洗令凈。然後已重。任用土水。清凈洗之。譬如春時風揩樹木。自然火出。以省功力遍燒草木。以唸誦火用凈戒風。以勤相揩盡燒罪草亦復如是。復如寒霜日曜即消。以用戒日。唸誦之光曜。消罪霜亦復如是。譬如室內久來有闇。若將燈入即便闇滅。以唸誦燈照罪障闇。悉得消滅。唸誦真言乃至呼摩。便獲成就。若此法不成就者。應近江河地上取凈好砂。印成十萬窣堵波。安置河邊。以香泥塗塔。如是一一塔前。各誦本真言。至誠懺悔作滅罪法
【現代漢語翻譯】 現代漢語譯本：結束之後，如果牙齒間有污垢，或者舌頭感到不適，又或者咳嗽、流涕、吐痰，都需要像前面一樣用咒過的水漱口、吸水，直到擦拭乾凈嘴巴、洗完澡。然後前往潔凈的房間。期間不應該與任何外人，無論是男人還是女人，出家人還是在家人，潔凈的婆羅門（Brahman，印度教祭司階層），童男童女以及閹人等說話或接觸。如果有所接觸，都要像之前一樣洗澡、飲水、擦拭嘴巴。然後不要與人說話，直接進入潔凈的房間唸誦。即使有緊急的事情不能停止，也必須唸誦滿規定的次數，然後才能離開精舍。也不要接受他人的供養，乞食後繼續修行，日夜不間斷。這樣的人，殊勝的真言神力自然會進入他的身體。如果想要獲得成就，唸誦的時候有施主佈施衣裳、金銀珍寶、鞍具裝飾、涂香、燒香、飲食、臥具等物品，乃至一點點都不應該接受。
蘇婆呼（Subahu）童子，唸誦的人大小便完畢后，應該用五堆土，三堆洗屁股後面，一堆洗屁股前面，其中一堆單獨使用。然後離開不潔之處，前往潔凈之處，將土分成十堆。先用三堆單獨清洗左手，再用七堆清洗雙手。之後再取三堆土，將雙手內外徹底洗乾淨。然後再次，隨意使用土和水，清凈地洗滌。譬如春天風摩擦樹木，自然會生出火來，節省功力就能燒遍草木。用唸誦的火，用凈戒的風，勤奮地摩擦，就能燒盡罪惡的草木，也是這樣。又如寒霜被太陽照射就會消融，用持戒的太陽，唸誦的光芒，消滅罪惡的寒霜也是這樣。譬如房間里長期黑暗，如果將燈放入，黑暗立刻消失。用唸誦的燈照亮罪障的黑暗，全部都能消滅。唸誦真言乃至護摩（Homa，火供），就能獲得成就。如果這個方法不能成就，應該在江河邊的地上取乾淨的好沙子，印製成十萬個窣堵波（Stupa，佛塔），安置在河邊。用香泥塗抹塔身，像這樣在每一個塔前，至誠懺悔，唸誦本真言，以此作為滅罪的方法。
【English Translation】 English version: After finishing, if there is dirt between the teeth or discomfort felt on the tongue, or if there is coughing, sniffling, or spitting, it is necessary to rinse the mouth and sip water as before, until wiping the mouth clean and finishing bathing. Then proceed to a clean room. During this time, one should not speak or have contact with any outsiders, whether male or female, renunciates or laypersons, clean Brahmins (Brahman, the priestly class in Hinduism), young boys or girls, or eunuchs. If there is any contact, one must bathe, drink water, and wipe the mouth as before. Then, without speaking to anyone, enter the clean room and recite. Even if there is an urgent matter that cannot be stopped, one must complete the prescribed number of recitations before leaving the monastery. Also, do not accept offerings from others; after begging for food, continue practicing, day and night without interruption. For such a person, the wondrous power of the true mantra will naturally enter their body. If one seeks to attain accomplishment, and during the recitation, a benefactor offers clothing, gold, silver, precious jewels, saddle ornaments, fragrant paste, incense, food, bedding, and other such items, one should not accept even a small amount.
Furthermore, Subahu (Subahu) Kumara, after the one who recites has finished urinating or defecating, they should use five clumps of earth: three clumps to wash the rear, one clump to wash the front, and one clump to be used separately. Then, leave the unclean place and go to a clean place, dividing the earth into ten clumps. First, use three clumps to wash the left hand separately, then use seven clumps to wash both hands. After that, take another three clumps of earth and thoroughly wash both hands, inside and out, until clean. Then again, freely use earth and water to wash cleanly. Just as when wind rubs against trees in spring, fire naturally arises, and with little effort, it can burn through the grass and trees. Using the fire of recitation, with the wind of pure precepts, diligently rubbing, one can burn away the grass of sins in the same way. Also, just as frost melts when the sun shines, using the sun of precepts, the light of recitation, one can eliminate the frost of sins in the same way. Just as a room that has been dark for a long time will immediately have the darkness dispelled when a lamp is brought in, using the lamp of recitation to illuminate the darkness of karmic obstacles, all can be eliminated. Reciting mantras and even performing Homa (Homa, fire ritual) will lead to accomplishment. If this method does not lead to accomplishment, one should take clean, good sand from the ground near a river and mold it into one hundred thousand Stupas (Stupa, Buddhist monument), placing them along the riverbank. Smear the stupas with fragrant mud, and in front of each stupa, sincerely repent and recite the original mantra, using this as a method to eliminate sins.
。無始已來所造罪障悉皆消滅。此世當獲成就現報。
唸誦之人持戒為本。精進忍辱于諸佛所。深心恭敬發菩提心。勿使退轉。恒須唸誦莫有懈怠。譬如國王具七種法。能治人民及自安樂。持誦之人具此七法。即滅諸罪乃獲成就。初應唸誦如法勿有闕錯。以次呼摩。以呼摩故本尊歡喜。即便施與如意樂果。
複次蘇婆呼童子。唸誦之人若欲成就攝喜人法。乃至欲取百由旬外者。皆是藥叉之婦力耶。為愛慾故求成此法。藥叉女者。假令悉地者還與藥叉之婦。譬如炫賣女色者。為窺財故。共男子欲。其藥叉婦亦復如是雖復共居一劫。終無善意。伺人其過損害食啖。以愚癡人貪余色故。欲行此法。成已。非直犯斯邪行之咎。亦乃自當有損。諸唸誦人法他不可廢。有業相當者。任行此法。于佛法中有心趣曏者。勿行此軌。非利益事。是愚人法。為初學人示現說之。非正道。
複次蘇婆呼童子。有諸菩薩金剛及天龍藥叉修羅等。對於佛前及緣覺聲聞眾中。各自說真言。世尊為我證明。如來為利益諸有情故。皆悉證許。復慈加被。我今說真言。皆有三品。
成上品者。謂升空而去。入修羅宮。自在變形。作藥叉女夫主者。長年成幻化法。自變己身為密跡等。
成中品者。獲得賤財乃至自在富貴。舉
【現代漢語翻譯】 現代漢語譯本：從無始以來所造的罪業和障礙全部消除。此生將獲得成就的現世果報。
唸誦的人以持戒為根本。精進忍辱，對於諸佛要以深切的恭敬心發起菩提心，不要使其退轉。要經常唸誦，不要有懈怠。譬如國王具備七種德行，能夠治理人民並使自己安樂。持誦的人具備這七種德行，就能消除各種罪業，獲得成就。開始時應當如法念誦，不要有任何缺失錯誤，然後依次進行護摩（hū mó）。因為護摩的緣故，本尊歡喜，就會施與如意的快樂果報。
再者，蘇婆呼（Sūpóhū）童子，唸誦的人如果想要成就攝取令人喜愛的女子之法，乃至想要獲取百由旬（yóu xún）之外的女子，要知道這都是藥叉（yà chā）女的勢力。因為愛慾的緣故而求成此法。藥叉女，即使成就了悉地（xī dì），最終還是會回到藥叉那裡做妻子。譬如那些出賣女色的人，爲了窺視錢財的緣故，與男子交合。那藥叉女也是這樣，即使與人共同生活一劫（jié），最終也不會有善意，而是伺機尋找人的過失，損害併吞食。因為愚癡的人貪戀美色，想要修行此法。即使成就了，不僅犯下邪淫的罪過，而且還會給自己帶來損害。各位唸誦的人，其他人的法則不可廢棄。只有業力相當的人，才可以修行此法。對於佛法有真心趣向的人，不要修行這種法門，這不是利益的事情，是愚人的做法。這是為初學者示現而說的，不是正道。
再者，蘇婆呼童子，有諸菩薩、金剛（jīng gāng）及天龍、藥叉、修羅（xiū luó）等，在佛前以及緣覺、聲聞眾中，各自說出真言。世尊為我證明。如來爲了利益一切有情眾生，都全部認可並慈悲加持。我現在所說的真言，都有上、中、下三品。
成就上品的人，可以升空而去，進入修羅宮，自在地變化形體，可以做藥叉女的丈夫，可以長壽，成就幻化之法，可以將自己變成密跡金剛（Mìjì jīngāng）等。
成就中品的人，可以獲得低賤的財物，乃至自在富貴，舉例說明。
【English Translation】 English version: All the sins and obstacles created since beginningless time will be eliminated. In this life, one will attain the present reward of accomplishment.
The one who recites should take upholding the precepts as the foundation. Diligently practice patience and forbearance, and towards all the Buddhas, with a deep and respectful heart, generate the Bodhi mind, and do not let it regress. Constantly recite without laziness. For example, a king who possesses seven virtues can govern the people and bring peace and happiness to himself. The one who recites possesses these seven virtues, and thus can eliminate all sins and attain accomplishment. Initially, one should recite according to the Dharma, without any omissions or errors, and then perform Homa (hū mó) in sequence. Because of the Homa, the principal deity rejoices and bestows the desired fruits of happiness.
Furthermore, Sūpóhū (蘇婆呼) youth, if the one who recites desires to accomplish the method of captivating a beloved woman, or even desires to obtain a woman from beyond a hundred yojanas (由旬), know that this is all due to the power of the Yaksha (藥叉) woman. It is because of desire that one seeks to accomplish this method. The Yaksha woman, even if one attains Siddhi (悉地), will eventually return to the Yaksha to be a wife. It is like those who sell female beauty, who engage in intercourse with men in order to spy on their wealth. The Yaksha woman is also like this; even if she lives with someone for a kalpa (劫), she will ultimately have no good intentions, but will instead seek out the person's faults, harm, and devour them. Because foolish people are greedy for beauty, they want to practice this method. Even if they succeed, they will not only commit the sin of sexual misconduct, but will also bring harm upon themselves. All you who recite, the laws of others cannot be abandoned. Only those whose karma is compatible may practice this method. Those who have a sincere inclination towards the Buddha Dharma should not practice this path; it is not a beneficial thing, it is the practice of fools. This is shown and spoken for beginners, it is not the right path.
Furthermore, Sūpóhū youth, there are Bodhisattvas, Vajras (金剛), and Devas, Nagas, Yakshas, Asuras (修羅), etc., who, in front of the Buddha and among the Pratyekabuddhas and Sravakas, each speak their own mantras. The World Honored One bears witness for me. The Tathagata, for the benefit of all sentient beings, has fully acknowledged and compassionately blessed them. The mantras I now speak all have three grades: superior, middle, and inferior.
Those who achieve the superior grade can ascend into the sky and go to the Asura palace, freely transform their bodies, become the husband of a Yaksha woman, have a long life, and achieve the Dharma of illusion, and can transform themselves into Vajrapani (Mìjì jīngāng) and others.
Those who achieve the middle grade can obtain lowly wealth, and even attain freedom, wealth, and nobility. For example.
意從心。
下品者令人相憎。及能攝來。從國令去。乃至令枯。
下中下者。為療鬼魅龍鬼嬰兒。令人惛沈多睡。兩手或展或舒令攫拳縛抱。及遣耳語。及阿引吠設那鞭打令去。乃至損害。及令眾人共誦真言。或令眾人以腳踏地。令著鬼魅悶絕躄地。置於四衢道頭。以白㲲蓋。來者令看。復令一人。從腳徐挽白㲲。隨起㲲盡。還複本心。及療鼠毒。攝閉人口呼召諸龍。縛眾多人令不得動。療治被毒。及能移毒。以毒毒人。毒成人眼。亦復治卻被之人。禁令不引發。遣毒蛇不令傷人。作人及成使者。示現人龍以為音樂。著魅者令差。如是等類皆是外法。不可依行。
復有毒蛇類。合有八十。其中有二十。舉頭而行。于中六種。住即盤身。
復有十二種。雖螫人無毒。
數內復有十三蛇。蛇中之毒。于外之地。余雖螫人。有時被毒有時無毒。復有蝦蟆辟宮蜥蜴蜘蛛等類及雜毒蛇蟲。如是分別。其數雖多。然所行猛烈毒者。數不過六種。
一者其蟲尿穢。溺人便有毒。
二者溺著人身。便即有毒。
三者觸毒。蟲行時。不令人見。若觸人身即便有毒。
四者涎唾著人。即便有毒。
五者眼毒。其蟲以眼視人。便即有毒。
六者嚙毒。其蟲著人者。便即
【現代漢語翻譯】 現代漢語譯本：意隨心而動。
下品法術使人厭惡，能夠攝取他人，使其離開國家，甚至使其枯萎。
下中下品法術，用於治療鬼魅、龍鬼、嬰兒的疾病，使人昏沉嗜睡，兩手或伸展或彎曲，使其做出抓取、握拳、擁抱的動作，以及派遣鬼魅在耳邊低語，以及通過『阿引吠設那』（Ajinaveshana，一種咒語或儀式）鞭打使其離開，甚至造成損害，以及讓眾人共同誦唸真言，或讓眾人用腳踏地，使被鬼魅附身的人悶絕倒地，癱瘓在地，放置於四通八達的道路口，用白色粗布覆蓋，讓來往的人觀看。再讓一個人，從腳開始慢慢拉起白色粗布，隨著粗布被拉起，病人恢復本心。以及治療鼠毒，封閉人口，呼召諸龍，束縛眾多人使他們不能動彈，治療中毒，以及轉移毒素，用毒藥毒害他人，毒瞎人的眼睛，也能治療被毒之人，禁止引發毒性。派遣毒蛇不讓其傷人，製造人和成為使者，示現人和龍以為音樂。使著魔的人痊癒。像這些都屬於外道之法，不可依從修行。
又有毒蛇的種類，總共有八十種。其中有二十種，會舉起頭來行走。其中有六種，靜止時會盤起身子。
又有十二種，即使咬了人也沒有毒。
在這些數目中又有十三種蛇，是蛇中的劇毒。在其他地方，其他的蛇即使咬了人，有時有毒，有時沒有毒。又有蛤蟆、壁虎、蜥蜴、蜘蛛等種類以及各種雜毒蛇蟲。這樣來分別，它們的數量雖然很多，然而所行猛烈有毒的，數量不超過六種。
第一種是其蟲的尿液污穢，尿到人身上便有毒。
第二種是尿液沾到人身上，便立即有毒。
第三種是觸毒，蟲子行走時，不讓人看見，如果碰到人身，立即有毒。
第四種是涎水唾沫沾到人，便立即有毒。
第五種是眼毒，這種蟲子用眼睛看人，便立即有毒。
第六種是嚙毒，這種蟲子咬到人，便立即...
【English Translation】 English version: The intention follows the mind.
Inferior practices cause people to be hated, and can capture others, make them leave the country, and even cause them to wither.
The lowest of the inferior practices are used to treat diseases of ghosts, dragon ghosts, and infants, causing people to be drowsy and sleepy, their hands either extended or bent, making them perform actions of grabbing, clenching fists, and embracing, as well as sending ghosts to whisper in their ears, and whipping them away through 『Ajinaveshana』 (a type of mantra or ritual), even causing harm, as well as having everyone recite true words together, or having everyone stomp their feet on the ground, causing the possessed person to faint and fall to the ground, paralyzed, placing them at the intersection of four roads, covering them with white coarse cloth, allowing passersby to watch. Then have one person slowly pull up the white coarse cloth from the feet, and as the coarse cloth is pulled up, the patient returns to their original mind. As well as treating rat poison, closing people's mouths, summoning the dragons, binding many people so they cannot move, treating poisoning, as well as transferring toxins, poisoning others with poison, blinding people's eyes, and also treating the poisoned person, prohibiting the triggering of toxicity. Sending poisonous snakes so they do not harm people, creating people and becoming messengers, manifesting people and dragons as music. Causing the possessed to recover. Such things are all externalist practices and should not be followed.
There are also types of poisonous snakes, totaling eighty. Among them, twenty raise their heads to walk. Among them, six coil their bodies when stationary.
There are also twelve types that have no poison even if they bite people.
Within these numbers, there are thirteen snakes that are highly poisonous among snakes. In other places, other snakes sometimes have poison and sometimes do not, even if they bite people. There are also toads, geckos, lizards, spiders, and other types of mixed poisonous snakes and insects. Differentiating them in this way, although their numbers are many, the number of those that act fiercely and are poisonous does not exceed six.
The first is that the insect's urine is filthy, and it is poisonous if it urinates on a person.
The second is that if urine touches a person's body, it is immediately poisonous.
The third is touch poison. When the insect moves, it does not let people see it. If it touches a person's body, it is immediately poisonous.
The fourth is that if saliva touches a person, it is immediately poisonous.
The fifth is eye poison. If this insect looks at a person with its eyes, it is immediately poisonous.
The sixth is bite poison. If this insect bites a person, it immediately...
得毒。
持真言者。不畏彼毒。如是諸蟲。上中下品分別。合成數種之毒。是故余天神。說如是諸蟲或以毒惛醉而放猛毒。
或以大瞋而放猛毒。
或恐怖而放猛毒 或飢餓而放猛毒 或懷怨而放猛毒 或死時至而放猛毒 其嚙毒復有四種
一者傷 二者血涂 三者極損 四者命終其嚙毒者云何知耶。所嚙之處有一齒痕。其毒微少。為是名傷。
血涂之毒其狀云何。有二齒痕。致使有血。名曰血涂。
極損之毒有三齒痕。令使傷肉。名曰極損。命終之毒其狀云何。所嚙之處有四齒痕。便纏其身。是名命終。此之一毒。縱使外道真言妙藥。無能治差。譬如猛火燒身或以刀割。被毒之苦亦復如是。持真言者其毒即滅。譬如大火興盛。若以雨灑。其火便滅。真言攝毒亦復如是。智者妙解種種類。印以持誦大威真言。共諸毒戲。一無怖畏。如師子王入于牛群。無有顧視恐懼之心。
複次蘇婆呼童子。世間人等。常有種種鬼魅病苦 或天魅 或龍魅 或阿修羅魅 或乾闥婆魅 或伽魯荼魅 或緊那羅魅 或摩呼羅伽魅 或藥叉魅 或羅叉莎魅 或持明所魅 或餓鬼魅 或毗舍遮魅 或宮盤荼魅。
如上種種諸鬼魅等。求見祭祀故。
或戲弄故 或殺害故 或遊行
【現代漢語翻譯】 現代漢語譯本 得毒。
持真言者，不畏懼這些毒。像這些蟲類，根據上、中、下品的不同，混合成多種毒。因此，其他天神說，這些蟲類或者用毒使人昏醉，然後放出猛烈的毒。
或者因為極大的嗔恨而放出猛烈的毒。
或者因為恐怖而放出猛烈的毒，或者因為飢餓而放出猛烈的毒，或者懷著怨恨而放出猛烈的毒，或者臨死的時候放出猛烈的毒。 它們叮咬造成的毒又有四種：
第一種是傷，第二種是血涂，第三種是極損，第四種是命終。被叮咬中毒的人，要如何辨別呢？被叮咬的地方只有一個齒痕，毒性很輕微，這叫做『傷』。
『血涂』的毒，它的癥狀是什麼樣的呢？有兩處齒痕，導致出血，這叫做『血涂』。
『極損』的毒有三處齒痕，使人傷及肌肉，這叫做『極損』。『命終』的毒，它的癥狀是什麼樣的呢？被叮咬的地方有四處齒痕，毒性會纏繞全身，這叫做『命終』。這種毒，即使是外道的真言妙藥，也不能治療痊癒。譬如猛火燒身，或者被刀割一樣，中毒的痛苦也是這樣。持真言的人，毒性立刻消滅，譬如大火燃燒得很旺盛，如果用雨水澆灑，火就熄滅了，真言消除毒性也是這樣。有智慧的人巧妙地理解各種毒的種類，用手印和持誦具有大威力的真言，與各種毒戲耍，一點也不害怕。就像獅子王進入牛群，沒有顧慮和恐懼的心。
再者，蘇婆呼（Subahu）童子，世間的人們，常常有各種鬼魅造成的病苦，或者是天魅（Deva），或者是龍魅（Naga），或者是阿修羅魅（Asura），或者是乾闥婆魅（Gandharva），或者是伽魯荼魅（Garuda），或者是緊那羅魅（Kinnara），或者是摩呼羅伽魅（Mahoraga），或者是藥叉魅（Yaksa），或者是羅叉莎魅（Rakshasa），或者是持明所魅，或者是餓鬼魅（Preta），或者是毗舍遮魅（Pisaca），或者是宮盤荼魅（Kumbhanda）。
像上面所說的各種鬼魅等，（人們生病）是因為它們求見祭祀的緣故。
或者是戲弄的緣故，或者是殺害的緣故，或者是**的緣故。
【English Translation】 English version One is poisoned.
The one who holds the mantra is not afraid of these poisons. Like these insects, according to the upper, middle, and lower grades, they are mixed into various kinds of poison. Therefore, other gods say that these insects either use poison to make people faint and then release fierce poison.
Or they release fierce poison because of great anger.
Or they release fierce poison because of terror, or they release fierce poison because of hunger, or they release fierce poison with resentment, or they release fierce poison when death is near. The poison caused by their bites has four types:
The first is injury, the second is blood smear, the third is extreme damage, and the fourth is death. How does one know if one has been bitten and poisoned? There is only one tooth mark at the place where one is bitten, and the poison is very slight, which is called 'injury'.
What is the symptom of 'blood smear' poison? There are two tooth marks, causing bleeding, which is called 'blood smear'.
The 'extreme damage' poison has three tooth marks, causing injury to the flesh, which is called 'extreme damage'. What is the symptom of 'death' poison? There are four tooth marks at the place where one is bitten, and the poison will entangle the whole body, which is called 'death'. This kind of poison, even the mantras and miraculous medicines of other paths, cannot cure it. Just like being burned by a fierce fire or cut by a knife, the pain of being poisoned is also like this. The one who holds the mantra, the poison immediately disappears, just like a raging fire, if it is sprinkled with rain, the fire will be extinguished, and the mantra eliminates poison in the same way. The wise person skillfully understands the various kinds of poison, uses mudras and recites the powerful mantra, and plays with various poisons without any fear. Just like a lion king entering a herd of cows, without any worry or fear.
Furthermore, Subahu (蘇婆呼) youth, people in the world often have various diseases and sufferings caused by ghosts and spirits, either Deva (天魅), or Naga (龍魅), or Asura (阿修羅魅), or Gandharva (乾闥婆魅), or Garuda (伽魯荼魅), or Kinnara (緊那羅魅), or Mahoraga (摩呼羅伽魅), or Yaksa (藥叉魅), or Rakshasa (羅叉莎魅), or those enchanted by mantra holders, or Preta (餓鬼魅), or Pisaca (毗舍遮魅), or Kumbhanda (宮盤荼魅).
Like the various ghosts and spirits mentioned above, (people get sick) because they seek to see sacrifices.
Or because of teasing, or because of killing, or because of **.
世間多求利故 或常啖血肉故 或伺求人過失故 或常瞋怒故 或系捉眾生故 或煩惱熾盛故 或飢餓故 或系眾生令他心亂故 或歌或舞故 或喜或悲故 或懷愁惱故 或時亂語故。
如上種種異相。令人怪笑病等。應以金剛鉤。或以甘露瓶忿怒金剛等真言。作法療治。即得除差。如上病患之徒。又火神真言 風神真言 摩醯首羅真言 大梵天王真言 忉利天王真言 那羅延天王真言 四天王真言 日月天王真言 藥叉王真言 金翅鳥王真言。
彼等鬼魅不懼如上餘外天神真言者。若聞金剛鉤之名號者。自然退散。何況作法。持真言而療治。不愈者。智者知彼魅鬼性行及療治法然後無畏。諸佛菩薩所說真言。以如來加被力故。餘外天神真言。不能破壞如上真言之者。
又欲滅罪之者。于空閑靜處。應以香泥。或以近江河處。以砂造制底。中安緣起法身之偈。梵天藥叉持明大仙。迦樓羅乾闥婆類部多等類。聞此法已恭敬頂禮。一時合掌而作是言。希有尊者愍念眾生希有。如是微妙悲行。或見尊者。手執赫耀大跋折羅。或執堅固鐵杵。或執猛利火輪。或見手執不空罥索。或見手執三鈷大叉。或見手執大橫刀。或見手執弓箭。或見手執棒。或見其器仗殊異。令人怖畏。或見相好端嚴令人可樂。或見尊者
【現代漢語翻譯】 現代漢語譯本 世間之人多因貪求利益，或常常食用血肉，或伺機尋找他人的過失，或常常懷有嗔怒之心，或束縛禁錮眾生，或煩惱熾盛無法平息，或遭受飢餓之苦，或擾亂眾生心神，使他們歌舞不停，或喜或悲，或心懷憂愁煩惱，或時常胡言亂語。
以上種種異常現象，會使人產生怪異的笑聲或疾病等。應使用金剛鉤（Vajra hook，一種法器），或以甘露瓶（nectar vase，裝滿甘露的瓶子）忿怒金剛（wrathful Vajra，忿怒相的金剛）等真言，依法進行治療，即可消除痊癒。對於以上病患，還可以使用火神真言（Agni mantra，火神的咒語），風神真言（Vayu mantra，風神的咒語），摩醯首羅真言（Maheshvara mantra，濕婆神的咒語），大梵天王真言（Mahabrahma mantra，大梵天王的咒語），忉利天王真言（Trayastrimsha Heaven King mantra，忉利天王的咒語），那羅延天王真言（Narayana mantra，毗濕奴的咒語），四天王真言（Four Heavenly Kings mantra，四大天王的咒語），日月天王真言（Sun and Moon Heavenly Kings mantra，日月天王的咒語），藥叉王真言（Yaksa King mantra，藥叉王的咒語），金翅鳥王真言（Garuda King mantra，金翅鳥王的咒語）。
那些鬼魅如果並不懼怕以上其他天神的真言，那麼當聽到金剛鉤的名號時，自然就會退散。更何況是作法，持誦真言進行治療呢？如果這樣還不能痊癒，那麼智者應當瞭解那些魅鬼的習性和治療方法，然後才能無所畏懼。諸佛菩薩所說的真言，因為有如來的加持力，所以其他天神的真言無法破壞這些真言的力量。
此外，想要滅除罪業的人，應當在空閑安靜的地方，用香泥，或在靠近江河的地方，用沙子建造佛塔（制底，Stupa），在佛塔中安放緣起法身偈。梵天（Brahma，印度教的創造神），藥叉（Yaksa，一種守護神），持明大仙（Vidyadhara，明咒仙人），迦樓羅（Garuda，一種金翅鳥），乾闥婆（Gandharva，一種天上的樂神）等部多（Bhuta，一種鬼神）等，聽到此法后，恭敬地頂禮，一同合掌說道：『希有啊，尊者，您憐憫眾生真是太希有了。』如此微妙的慈悲行為。或者見到尊者，手執赫耀的大跋折羅（Vajra，金剛杵），或者手執堅固的鐵杵，或者手執猛烈的火輪，或者見到手執不空罥索（Amoghpasha，一種觀音菩薩的法器），或者見到手執三鈷大叉（Trident，三股叉），或者見到手執大橫刀，或者見到手執弓箭，或者見到手執棒，或者見到他所持的器仗非常奇異，令人感到怖畏。或者見到相好端嚴，令人感到喜悅。或者見到尊者
【English Translation】 English version People in the world often seek profit, or constantly consume blood and flesh, or seek out the faults of others, or are constantly filled with anger, or bind and imprison sentient beings, or have overwhelming afflictions that cannot be calmed, or suffer from hunger, or disturb the minds of sentient beings, causing them to sing and dance incessantly, or be joyful or sorrowful, or harbor worries and afflictions, or often speak nonsense.
All the above abnormal phenomena can cause people to produce strange laughter or illnesses. One should use the Vajra hook (a ritual implement), or the nectar vase (a vase filled with nectar), wrathful Vajra (a wrathful form of Vajra), and other mantras to perform rituals for healing, which can eliminate and cure the ailments. For the above patients, one can also use the Agni mantra (mantra of the fire god), Vayu mantra (mantra of the wind god), Maheshvara mantra (mantra of Shiva), Mahabrahma mantra (mantra of the Great Brahma), Trayastrimsha Heaven King mantra (mantra of the Trayastrimsha Heaven King), Narayana mantra (mantra of Vishnu), Four Heavenly Kings mantra (mantra of the Four Heavenly Kings), Sun and Moon Heavenly Kings mantra (mantra of the Sun and Moon Heavenly Kings), Yaksa King mantra (mantra of the Yaksa King), Garuda King mantra (mantra of the Garuda King).
If those ghosts and demons are not afraid of the mantras of the above other deities, then when they hear the name of the Vajra hook, they will naturally retreat. How much more so when performing rituals and reciting mantras for healing? If it still cannot be cured, then the wise should understand the habits and healing methods of those demons, and then they can be fearless. The mantras spoken by all Buddhas and Bodhisattvas, because of the power of the Tathagata's blessing, the mantras of other deities cannot destroy the power of these mantras.
Furthermore, those who wish to eliminate their sins should build stupas (Stupa) in a quiet and secluded place, using fragrant mud, or near rivers, using sand, and place the verse of Dependent Origination Dharmakaya within the stupa. Brahma (the Hindu god of creation), Yaksa (a type of guardian deity), Vidyadhara (a mantra-holding immortal), Garuda (a type of golden-winged bird), Gandharva (a type of celestial musician), and other Bhuta (a type of ghost or spirit) beings, upon hearing this Dharma, respectfully prostrate and say together with folded hands: 'Rare indeed, Venerable One, your compassion for sentient beings is truly rare.' Such subtle and compassionate actions. Or seeing the Venerable One, holding the radiant great Vajra (a diamond scepter), or holding a firm iron pestle, or holding a fierce fire wheel, or seeing him holding the Amoghpasha (an unfailing lasso, a ritual implement of Avalokiteshvara), or seeing him holding a trident (Trident), or seeing him holding a large horizontal sword, or seeing him holding a bow and arrow, or seeing him holding a staff, or seeing the weapons he holds are very strange, causing fear. Or seeing his appearance is dignified and beautiful, causing joy. Or seeing the Venerable One
為藥叉將。我等歸命大慈悲者。我等修行。諸天修羅人非人等。恒常護念深心恭敬。依教修行不敢忘失。若世間閻浮提內及四天下。有四眾比丘比丘尼優婆塞優婆夷童男童女。得聞此法者。現世得離苦難。若能如法依教。修行一切真言。與此教相應。報得悉地無有疑耶。得聞上法。何況依教修行而不獲果。我等八部眷屬。常恒護衛修道人故。一切惡魔毗那夜迦藥叉等類。不得其便。若有貧窮眾生。依此法教持明真言者。現世遠離貧窮苦惱。富貴自在人所欽敬。一切鬼神冥加護衛。若欲進求勝上出世解脫者。前件已列。任意所樂依教修行。勤精不退。不久獲得持明悉地。威耀世間如日出現。無有障礙心無亂動。除不至心。日夜不懈。我等眷屬常不離左右。助益其力畢獲成功。時執金剛主告言。汝等天龍八部能隨我語。衛護真言及大乘藏。並一切眾生。助成修道者。我亦往昔作天身龍身。並受一切大力之身。于彼身中以威力故。常護佛法。于僧寶及大乘藏真言密典。並愍眾生。佐助修道人力。不令惡人得其便故。不使國王大臣生瞋怒故。從凡至金剛已來。此愿不曾退廢。今獲如是執金剛忿怒自在之身。我若左顧右眄。觀察十方兩目視瞬。一切世間界地六震動。上至有頂下至水際。于中有魔宮眷屬。光明失色由如聚墨。在珂
貝邊所有宮殿。碎壞由如微塵。修羅種類四散逃避。自然殄滅。魔家眷屬迷悶躄地。或有身體由如火燒。或身乾枯者。或有臥屎尿中者。或被山壓身者。或臥冰山中者。或臥鐵圍山中者。臥須彌峰。倒垂欲墜。生恐怖者。或臥大河波中。生恐怖者。或臥海底。不見日月光者。或臥空中。被日所炙受苦惱者。或飢寒者。或受貧窮者。或受地獄苦者。受餓鬼身者。或受畜生身者。或受飛鳥身者。或受毒蛇身者。或失本身形生者。或身火出。自燒而受苦者。或兩目出火自燒面者。或男身上生女根出不凈臭穢者。或女身上生男根。不羞恥者。或屎尿從口出者。或被猛獸食啖者。或被蛇螫。受苦痛者。或食飯。口中出火燒舌齒焦者。或手腳墮落者。或身體洪爛者。或病臥者。或氣欲斷者。或死者。受牟槊苦者。或受火輪苦者。或受劍戟苦者。或被白象踏者。或被水牛抵殺者。或被人殺者。汝等天人雜類應知。此等天魔常障修道人故。我今現少右顧左視三昧神通。其魔眷屬即受如斯苦惱。何況入火三昧。現奮迅神通。從往至今。常護此修道持真言人故。及護佛法並一切眾生。得如此力。令魔怕懼不得正視我面。何況世間惡人能不怕者。若有比丘或在家菩薩。能發丈夫心。恭敬佛法僧寶。及護大乘典。並秘密藏修持真言者。能制國王
【現代漢語翻譯】 現代漢語譯本：貝邊的所有宮殿都像微塵一樣碎裂。阿修羅（Asura，一種好戰的神）四處逃散，自然消亡。魔王的眷屬們昏迷倒地，有的身體像被火燒一樣，有的身體乾枯，有的躺在屎尿中，有的被山壓住身體，有的躺在冰山中，有的躺在鐵圍山中，有的躺在須彌山頂，倒掛著，快要墜落，心生恐怖。有的躺在大河波浪中，心生恐怖。有的躺在海底，不見日月的光芒。有的躺在空中，被太陽炙烤，遭受苦惱。有的飢寒交迫，有的遭受貧窮，有的遭受地獄的苦難，有的承受餓鬼之身，有的承受畜生之身，有的承受飛鳥之身，有的承受毒蛇之身，有的失去原本的形體。有的身體冒火，自己焚燒自己而受苦，有的兩眼冒火，自己焚燒自己的面部。有的男人身上長出女人的器官，流出不乾淨的臭穢之物。有的女人身上長出男人的器官，不知羞恥。有的屎尿從口中流出。有的被猛獸吞食，有的被蛇咬傷，遭受痛苦。有的吃飯時，口中冒火，燒焦舌頭和牙齒。有的手腳掉落，有的身體潰爛，有的因病臥床，有的氣息奄奄一息，有的已經死去，遭受矛槊的痛苦，有的遭受火輪的痛苦，有的遭受刀劍的痛苦，有的被白象踩踏，有的被水牛頂撞而死，有的被人殺死。你們這些天人雜類應該知道，這些天魔經常阻礙修道之人，所以我現在顯現少許右顧左視的三昧（Samadhi，禪定）神通，這些魔王的眷屬就遭受這樣的苦惱，更何況我進入火三昧，顯現奮迅神通。從過去到現在，我經常守護這些修道持真言的人，以及守護佛法和一切眾生，得到如此的力量，讓魔王害怕，不敢正視我的面容，更何況世間的惡人能不怕呢？如果有比丘（Bhiksu，出家男眾）或在家菩薩（Bodhisattva，發菩提心的人），能夠發出大丈夫之心，恭敬佛法僧三寶，以及守護大乘經典和秘密藏，修持真言，就能制服國王。
【English Translation】 English version: All the palaces on the shore crumbled like dust. The Asuras (warlike deities) scattered and perished naturally. The retinues of Mara (demon) fell to the ground in a daze. Some had bodies as if burned by fire, some had withered bodies, some lay in excrement and urine, some were crushed by mountains, some lay in ice mountains, some lay in the Iron Ring Mountains, some lay on the summit of Mount Sumeru (mythical mountain), hanging upside down, about to fall, filled with terror. Some lay in the waves of great rivers, filled with terror. Some lay at the bottom of the sea, unable to see the light of the sun and moon. Some lay in the sky, scorched by the sun, suffering distress. Some were hungry and cold, some suffered poverty, some suffered the torments of hell, some endured the body of a hungry ghost, some endured the body of an animal, some endured the body of a flying bird, some endured the body of a poisonous snake, some lost their original form. Some had fire coming out of their bodies, burning themselves and suffering. Some had fire coming out of both eyes, burning their faces. Some men grew female organs on their bodies, emitting unclean and foul odors. Some women grew male organs on their bodies, without shame. Some had excrement and urine coming out of their mouths. Some were devoured by fierce beasts, some were stung by snakes, suffering pain. Some, while eating, had fire coming out of their mouths, burning their tongues and teeth. Some had their hands and feet fall off, some had festering bodies, some lay sick in bed, some were on the verge of death, some were dead, suffering the pain of spears. Some suffered the pain of fiery wheels, some suffered the pain of swords and halberds, some were trampled by white elephants, some were gored to death by water buffaloes, some were killed by people. You gods, humans, and other beings should know that these heavenly demons often obstruct those who cultivate the Way. Therefore, I now manifest a little of the Samadhi (meditative absorption) power of looking to the right and left, and the retinues of these demons suffer such torments. How much more so when I enter the Fire Samadhi and manifest the power of swiftness. From the past until now, I have always protected these cultivators who uphold true mantras, as well as protecting the Buddha Dharma and all sentient beings, obtaining such power that the demons are afraid and dare not look directly at my face. How much more so can worldly evil people not be afraid? If there are Bhiksus (monks) or lay Bodhisattvas (enlightenment-seeking beings) who can generate the heart of a great person, respectfully honor the Buddha, Dharma, and Sangha (the three jewels), and protect the Great Vehicle scriptures and the secret treasury, cultivating and upholding true mantras, they can subdue kings.
大臣及一切惡人等。勿令得便。毀訾惡言者。此等獲福得神通威力。共我無異。一切魔王怖懼。生其苦惱。與前件無別。當得果報至我住處。汝等天龍八部人非人等。今於我前。發大誓莊嚴。護眾生心。並護法藏。佐助其力。以汝善心深厚故。善哉善哉甚善。汝亦不久當獲執金剛身。得奮迅自在無礙。降魔勞怨。若我同等。時執金剛主。告蘇婆呼童子。汝當於世流行。勿使忘失。時蘇婆呼童子言。如尊所教。展轉流行不敢忘失。時會大眾皆悉起立。蘇婆呼童子。人天八部大梵天王並及四眾。圍繞數匝頂禮恭敬。頭面著地各發誓願。愿我及一切眾生。得聞此法。依教修行。速獲如是大威神身力。重頂禮執金剛主足已。各乘本座。辭退還宮忽然不現。
蘇婆呼童子請問經卷下
【現代漢語翻譯】 現代漢語譯本：不要讓大臣和一切惡人等有機會譭謗和惡語中傷。這些人獲得福報和神通威力，與我沒有什麼不同。一切魔王都會感到恐懼，產生苦惱，與之前的情況沒有區別。他們將獲得果報，來到我居住的地方。你們這些天龍八部（佛教中的八類護法神，包括天眾、龍眾、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）和人非人等，現在在我面前，發起大誓莊嚴，守護眾生的心，並且守護法藏（佛法經典），幫助他們的力量。因為你們的善心深厚，太好了，太好了，非常好。你們也不久將獲得執金剛身（手持金剛杵的護法神），得到奮迅自在無礙的力量，降伏魔怨，與我相同。當時，執金剛主（Vajrapani，佛教中的金剛力士）告訴蘇婆呼童子（Subahu，人名）：『你應該在世間流行此法，不要使其遺忘。』當時，蘇婆呼童子說：『如您所教導的，我會輾轉流傳此法，不敢忘記。』當時，集會的大眾都站立起來，蘇婆呼童子、人天八部、大梵天王（Mahabrahma，色界天的天王）以及四眾弟子，圍繞數圈，頂禮恭敬，頭面著地，各自發誓願：『愿我及一切眾生，得聞此法，依教修行，迅速獲得如此大威神的身力。』再次頂禮執金剛主的雙足后，各自乘坐本座，告辭退回宮殿，忽然消失不見。 《蘇婆呼童子請問經卷下》
【English Translation】 English version: Do not allow ministers and all evil people to have the opportunity to slander and speak evil words. These people who obtain blessings and supernatural powers are no different from me. All Mara kings (demon kings) will be fearful and experience suffering, no different from before. They will receive karmic retribution and come to where I dwell. You, the eight classes of gods and dragons (Naga, deities in Buddhism), including Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (large mythical birds), Kinnaras (celestial musicians with human bodies and horse heads), and Mahoragas (large serpents), and humans and non-humans, now before me, make a great and solemn vow to protect the minds of sentient beings, and to protect the Dharma treasury (Buddhist scriptures), assisting their strength. Because your good hearts are profound, excellent, excellent, very good. You will also soon obtain the Vajrapani body (the body of a Vajra-bearing protector), gaining swift, unhindered power, subduing demonic grievances, and becoming like me. At that time, Vajrapani (the lord of the Vajra-holders) said to Subahu (name of a person), the youth: 'You should propagate this Dharma in the world, do not let it be forgotten.' At that time, Subahu said: 'As you have taught, I will propagate this Dharma, not daring to forget it.' At that time, the assembly all stood up. Subahu, the eight classes of gods and humans, Mahabrahma (the great Brahma king), and the fourfold assembly, circumambulated several times, prostrated with reverence, placing their heads on the ground, each making a vow: 'May I and all sentient beings hear this Dharma, practice according to the teachings, and quickly obtain such great and powerful divine strength.' After again prostrating at the feet of Vajrapani, each returned to their respective seats, took their leave, and suddenly disappeared. The Sutra of Questions Asked by Subahu, the Youth, Volume Two