T18n0899_清凈法身毗盧遮那心地法門成就一切陀羅尼三種悉地

大正藏第 18 冊 No. 0899 清凈法身毗盧遮那心地法門成就一切陀羅尼三種悉地

No. 899

清凈法身毗盧遮那心地法門成就一切陀羅尼三種悉地

爾時毗盧遮那佛。在蓮華藏世界。與百千億化身釋迦牟尼佛。說心地尸羅凈行品教菩薩法證菩提道。爾時千百億釋迦。異口同音白言。法身世尊。一切眾生。雖得心地法門。而不能專精修學。設有暫時存念。便即放舍。縱逸身心。恣行不善。或有思惟。我得諸佛深妙法門。不能精進。豈令退轉重發道意。日夜精勤。一心修學。求無上道。或有退者。更造惡業。入生死流。不復思惟心地妙法。輪迴惡趣。無有出期。如是眾生。云何調伏。

爾時毗盧遮那佛告言千百億釋迦牟尼佛。汝今諦聽。吾為汝說調伏之法。令一切眾生普得安樂。一切眾生。於心地法。有聞不聞者。俱得調伏。聞者令遣勤精進加。若不聞者。令發道意。汝等當知。一切眾生。得心地法。不勤精進。樂造諸惡隨所好處。與作留難。令身不安。此等眾主。為苦所逼。必解思惟。重發道意。日夜精勤。一切修學。何以故。譬如野馬不調。惟加楚撻。然可禁制。或有眾生。未聞佛法。承前生少福。今得人身。薄有衣食。樂造世間種種惡業。不求解脫出世之因。此

【現代漢語翻譯】現代漢語譯本：《清凈法身毗盧遮那心地法門成就一切陀羅尼三種悉地》

爾時，毗盧遮那佛（Vairocana Buddha，意為光明遍照佛），在蓮華藏世界（Lotus Treasury World，諸佛所居的清凈世界），與千百億化身釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）一起，宣說心地尸羅凈行品（Mind-Ground Precepts of Pure Conduct，關於清凈行為的戒律）的教義，教導菩薩修行，證得菩提道（Bodhi Path，覺悟之道）。當時，千百億釋迦牟尼佛異口同聲地說道：『法身世尊（Dharmakaya Buddha，佛的法性之身），一切眾生雖然得到了心地法門（Mind-Ground Dharma，關於心性的法門），卻不能專心精進地修學。即使有暫時憶念，也會立刻放棄，放縱身心，恣意行不善之事。或者有人心想，我得到了諸佛深妙的法門，卻不能精進，豈不是令自己退轉，難以重新發起修道的意願？如果他們能夠日夜精勤，一心修學，求證無上道（Anuttara-samyak-sambodhi，無上正等正覺），或者有人退轉，更加造作惡業，墮入生死輪迴，不再思惟心地妙法，在惡趣中輪迴，沒有出離之期。這樣的眾生，該如何調伏呢？』這時，毗盧遮那佛告訴千百億釋迦牟尼佛說：『你們仔細聽著，我為你們宣說調伏的方法，令一切眾生普遍得到安樂。一切眾生，對於心地法，無論聽過或沒聽過，都能得到調伏。聽過的，令其更加勤奮精進；沒聽過的，令其發起修道之心。你們應當知道，一切眾生，得到心地法后，不勤奮精進，喜歡造作各種惡業，隨順自己的喜好，就給他們製造障礙，令他們身心不安。這些眾生，被痛苦所逼迫，必定會反思，重新發起修道的意願，日夜精勤，一切修學。為什麼呢？譬如野馬不加調教，只有用鞭子抽打，才能加以控制。或者有些眾生，沒有聽聞佛法，憑藉前世積累的少量福報，今生得到人身，略有衣食，卻喜歡造作世間種種惡業，不求解脫出世之因。』

【English Translation】 English version: The Sutra of the Pure Dharmakaya Vairocana's Mind-Ground Dharma Method for Accomplishing All Dharani Threefold Siddhi

At that time, Vairocana Buddha (the Buddha of pervasive light), in the Lotus Treasury World (a pure realm where Buddhas reside), together with hundreds of thousands of millions of manifested Sakyamuni Buddhas (the founder of Buddhism), expounded the Mind-Ground Precepts of Pure Conduct (teachings on pure conduct and precepts), teaching Bodhisattvas to cultivate and attain the Bodhi Path (the path to enlightenment). Then, hundreds of thousands of millions of Sakyamuni Buddhas said in unison: 'World Honored One of the Dharmakaya (the Dharma body of the Buddha), although all sentient beings have obtained the Mind-Ground Dharma (the Dharma concerning the nature of the mind), they are unable to diligently and earnestly cultivate it. Even if they have a momentary recollection, they immediately abandon it, indulging their body and mind, and wantonly engaging in unwholesome deeds. Or some think, 'I have obtained the profound and wonderful Dharma of the Buddhas, but I am unable to be diligent. Wouldn't that cause me to regress and make it difficult to re-arise the aspiration for the path?' If they can be diligent day and night, wholeheartedly cultivate, and seek the unsurpassed path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), or if some regress and create more evil karma, falling into the cycle of birth and death, no longer contemplating the wonderful Dharma of the Mind-Ground, and revolving in the evil realms without any hope of escape. How can such beings be subdued?' At that time, Vairocana Buddha told hundreds of thousands of millions of Sakyamuni Buddhas: 'Listen carefully, I will explain to you the method of subduing, so that all sentient beings may universally attain peace and happiness. All sentient beings, whether they have heard of the Mind-Ground Dharma or not, can be subdued. Those who have heard it, let them be more diligent and earnest; those who have not heard it, let them arouse the aspiration for the path. You should know that all sentient beings, after obtaining the Mind-Ground Dharma, if they are not diligent and earnest, and like to create various evil deeds, following their own preferences, then create obstacles for them, causing them to be uneasy in body and mind. These beings, being oppressed by suffering, will surely reflect and re-arise the aspiration for the path, diligently cultivating day and night. Why? For example, an untamed wild horse can only be controlled by whipping it. Or some beings, who have not heard the Buddha's Dharma, relying on the small amount of merit accumulated in their previous lives, have obtained a human body in this life, with meager clothing and food, but like to create all kinds of evil deeds in the world, not seeking the cause of liberation from the world.'

等眾生。無明熾盛。不知此身如幻如化。即生即死。唯造諸惡。死入地獄。受諸苦毒。無有出期。如此之人。佛深愍念。汝等當知。此人正造惡之時。汝等須知調伏之法。時時與作重病。世間方法無能救者。如此眾生。為苦所逼。必發道意。乃可引攝令入佛道。時釋迦聞是說已。心懷慚愧。頂禮辭退。至本源世界。坐道場處。作是惡惟。諸佛境界難解難入。不可思議。種種方便教導眾生。凡夫無知。難可調伏。又告大眾。汝等當知。心地尸羅凈行法門。難可得聞。難可得見。汝等一切菩薩摩訶薩。及諸聲聞。若天若龍。若鬼神等。應當修學。一心精勤。憶持不忘。當得作佛。爾時大忿怒金剛。從座而起。現大相好。放難思光。照十萬剎。稽首作禮。白金剛言。大士我聞。諸佛坐道處。皆悉稱讚陀羅尼門總持法要。建立無量難思之事。不可思議。惟念眾生。薄福者多。設有受持。不得成就。惟愿大士。為此等人。設大方便。令得成就。云何當得三種悉地。云何造九種之壇。云何安置身心。誦唸神咒。云何從初唸誦。得見何相。自知當得悉地。云何擇所居之處。云何擇吃食。云何作諸供養。云何具諸威儀。行住坐臥。當懷思念。貧窮眾生無物供養。當云何存相。當得摩訶悉地。時執金剛言忿怒軍荼利。斯可問佛。我不能答

【現代漢語翻譯】現代漢語譯本憐憫這些眾生，他們被無明（avidyā，對事物真相的迷惑）所矇蔽，不知道這身體如幻如化，一生下來就走向死亡，只造作各種惡業。死後墮入地獄，遭受各種痛苦，沒有解脫之期。對於這樣的人，佛陀深感憐憫。你們應當知道，當這些人正在作惡的時候，你們要知道調伏他們的方法，時常讓他們遭受重病，世間的任何方法都無法救治。這樣的眾生，被痛苦所逼迫，必定會生起修道的意願，這樣才可以引導他們進入佛道。當時，釋迦牟尼（Śākyamuni，佛教的創始人）聽到這些話后，心中感到慚愧，頂禮后告退，回到自己的本源世界，坐在菩提樹下，心中思索：諸佛的境界難以理解，難以進入，不可思議，用各種方便法門教導眾生，但凡夫無知，難以調伏。佛陀又告訴大眾：你們應當知道，心地尸羅（Śīla，戒律）清凈的修行法門，難以聽聞，難以見到。你們一切菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩），以及諸聲聞（Śrāvaka，聽聞佛陀教誨的弟子），若天若龍，若鬼神等，應當修學，一心精勤，憶持不忘，將來必定可以成佛。當時，大忿怒金剛（Mahākrodha-vajra），從座位上站起來，顯現出偉大的相好，放出難以思議的光芒，照耀十萬個佛剎（Buddhakṣetra，佛所居住的國土），稽首作禮，對金剛（Vajra，金剛杵，象徵堅固不壞的智慧）說道：大士，我聽說，諸佛在菩提樹下，都稱讚陀羅尼門（Dhāraṇī-mukha，總持法門的入口）總持法要（dhāraṇī，總持，憶持不忘的能力），建立無量難以思議的事情，不可思議。只是考慮到眾生，福報淺薄的人很多，即使有人受持，也無法成就。惟愿大士，為這些人，設立大的方便法門，讓他們得以成就。要怎樣才能得到三種悉地（siddhi，成就）？要怎樣建造九種壇城（maṇḍala，壇場）？要怎樣安置身心，誦唸神咒（mantra，真言）？要怎樣從最初唸誦，得見什麼相，才能知道自己將要得到悉地？要怎樣選擇居住的地方？要怎樣選擇食物？要怎樣作各種供養？要怎樣具足各種威儀，行住坐臥，應當懷著怎樣的思念？貧窮的眾生沒有東西可以供養，應當怎樣觀想，才能得到摩訶悉地（mahāsiddhi，偉大的成就）？當時，執金剛（Vajrapāṇi，手持金剛杵的菩薩）忿怒軍荼利（Krodha Kuṇḍali，忿怒尊的一種）說：這個問題可以問佛陀，我不能回答。

【English Translation】 English version He pities those sentient beings who are overwhelmed by ignorance (avidyā), not knowing that this body is like an illusion, being born only to die, and only creating various evils. After death, they fall into hell, suffering all kinds of torments, with no hope of escape. For such people, the Buddha has deep compassion. You should know that when these people are doing evil, you must know the methods to subdue them, often causing them to suffer from serious illnesses that no worldly methods can cure. Such beings, forced by suffering, will surely develop the intention to cultivate the path, so that they can be guided into the Buddha's path. At that time, Śākyamuni (the founder of Buddhism), after hearing these words, felt ashamed in his heart, bowed and retreated, returning to his original world, sitting under the Bodhi tree, contemplating in his heart: The realm of the Buddhas is difficult to understand, difficult to enter, inconceivable, using various expedient methods to teach sentient beings, but ordinary people are ignorant and difficult to subdue. The Buddha then told the assembly: You should know that the practice of pure conduct of the mind-ground Śīla (moral conduct) is difficult to hear and difficult to see. All of you Bodhisattva-mahāsattvas (great Bodhisattvas), as well as Śrāvakas (disciples who hear the Buddha's teachings), whether gods or dragons, or ghosts and spirits, should study and practice, with one mind diligently, remembering and not forgetting, and you will surely become Buddhas in the future. At that time, the Great Wrathful Vajra (Mahākrodha-vajra) arose from his seat, manifesting great auspicious signs, emitting inconceivable light, illuminating hundreds of thousands of Buddha-lands (Buddhakṣetra), prostrated and paid homage, and said to the Vajra (Vajra, a diamond club symbolizing indestructible wisdom): Great Being, I have heard that all the Buddhas under the Bodhi tree praise the Dhāraṇī-mukha (the entrance to the Dhāraṇī gate) and the essential methods of dhāraṇī (the ability to remember and not forget), establishing countless inconceivable things, which are beyond comprehension. I am only concerned about sentient beings, many of whom have shallow blessings, and even if some uphold it, they cannot achieve it. I hope that the Great Being will establish great expedient methods for these people, so that they can achieve it. How can one obtain the three siddhis (achievements)? How can one construct the nine kinds of maṇḍalas (sacred diagrams)? How can one settle the body and mind, and recite the mantras (sacred syllables)? How can one, from the initial recitation, see what signs, and know that one will obtain siddhi? How can one choose a place to live? How can one choose food? How can one make various offerings? How can one be complete with various dignified behaviors, and what thoughts should one have while walking, standing, sitting, and lying down? Poor sentient beings have nothing to offer, how should they visualize, in order to obtain mahāsiddhi (great achievement)? At that time, Vajrapāṇi (the Bodhisattva holding the vajra) Krodha Kuṇḍali (a wrathful deity) said: This question can be asked of the Buddha, I cannot answer.

。時二金剛同聲白佛言。世尊佛說總持法門。眾生云何修學。一一具如上問。爾時佛告俈二金剛言。此可致問毗盧遮那佛。能知此事。時佛即入三昧。作神通力。令諸大眾若天若龍。若鬼若神。一切眾會。俱到蓮華藏世界。稽首作禮。白言法身世尊。我今眾生總持法要者。多所不成。縱有少功。即被毗那夜迦與作種種障難。令遣不成。復令其人即生本性。生厭離心。退意棄捨。斯等眾生。即為不知心地妙法諸佛境界。是以不成三種悉地。返被鬼神之惑亂。唯愿世尊。憐愍眾生。及為我等。說持法要清凈軌則。云何當得三種悉地。云何安置身心。唸誦不被諸惡鬼神與作留難。

爾時毗盧遮那佛言。汝等當知。我念往昔。初發道意。在於阿蘭若處。端坐思惟。修心地法門。為無智惠故。心不安定。諸法不現前。既不安定。種種妄想起諸攀緣。以是義故。即被鬼神之所惑亂。錯入魔境。謂是佛法。貪生愛心。將作究竟。不覺不知。經無數劫。為魔所害。后忽得本心。知是魔魅非佛法也。雖然如此。無複方計。當大發聲言。告言諸佛。佛有惠眼。何不見我為魔所惱。當時空中無數化佛即告我白言。善哉菩薩汝今諦聽。為汝說去魔之法。有大神咒。名心地咒法。誦持之者。速得一切種智。不為諸魔得其便也。我聞是語。心

【現代漢語翻譯】現代漢語譯本：當時，兩位金剛一同對佛說：『世尊，佛所說的總持法門，眾生應該如何修學？』他們一一像前面那樣提問。當時，佛告訴這兩位金剛說：『這件事可以去問毗盧遮那佛（Vairocana Buddha，意為光明遍照佛），他能知道此事。』當時，佛就進入三昧（Samadhi，意為禪定），運用神通力，讓所有大眾，無論是天、龍、鬼、神，所有集會的人，都來到蓮華藏世界（Lotus Treasury World）。他們稽首作禮，稟告法身世尊說：『我們現在修持總持法要的眾生，大多不能成功。即使有少許成就，也會被毗那夜迦（Vinayaka，意為象頭神）製造種種障礙，使之不能完成，又使那個人生起本來的習性，產生厭惡和離棄之心，退卻意志而放棄。這些眾生，因為不知道心地妙法和諸佛的境界，所以不能成就三種悉地（Siddhi，意為成就），反而被鬼神迷惑擾亂。』唯愿世尊憐憫眾生，也爲了我們，宣說持法要的清凈規則，怎樣才能得到三種悉地，怎樣安置身心，唸誦時才不會被各種惡鬼神阻撓。當時，毗盧遮那佛說：『你們應當知道，我回憶往昔，最初發起道心，在阿蘭若（Aranya，意為空閑處）處，端坐思惟，修習心地法門，因為沒有智慧，心不能安定，諸法不能顯現。既然不能安定，種種妄想就生起，產生各種攀緣。因為這個緣故，就被鬼神迷惑擾亂，錯誤地進入魔境，以為是佛法，貪戀地生起愛心，想要作為究竟的歸宿，不知不覺地經過無數劫，被魔所害。後來忽然恢復本心，才知道那是魔的迷惑，不是佛法。雖然如此，也沒有什麼辦法，就大聲呼喊，告訴諸佛，佛有慧眼，為什麼不見我被魔所惱？』當時，空中無數化佛就告訴我：『善哉，菩薩，你現在仔細聽，為你宣說去除魔的方法，有大神咒，名叫心地咒法，誦持這個咒的人，迅速得到一切種智（Sarvajnana，意為一切智慧），不會被各種魔得到機會。』我聽到這些話，心裡

【English Translation】 English version: At that time, the two Vajras (Vajra, meaning diamond or thunderbolt, referring to powerful deities) spoke to the Buddha in unison, saying: 'World Honored One, how should sentient beings study and practice the Dharani (Dharani, meaning mantra or spell) Dharma door that the Buddha speaks of?' They asked each question as before. At that time, the Buddha told the two Vajras, 'This matter can be asked of Vairocana Buddha (Vairocana Buddha, meaning the Buddha who illuminates everywhere), who knows about this.' At that time, the Buddha entered Samadhi (Samadhi, meaning meditative absorption), and used his supernatural powers to cause all the assembly, whether gods, dragons, ghosts, or spirits, all those gathered, to come to the Lotus Treasury World (Lotus Treasury World). They bowed their heads and paid homage, reporting to the Dharmakaya (Dharmakaya, meaning the body of the Dharma) World Honored One, saying: 'We sentient beings who are now practicing the essential Dharani Dharma, mostly cannot succeed. Even if there is a little achievement, we are obstructed by Vinayaka (Vinayaka, meaning the elephant-headed god) who creates various obstacles, preventing its completion, and causing that person to give rise to their original nature, generating feelings of aversion and abandonment, retreating in will and giving up. These sentient beings, because they do not know the wonderful Dharma of the mind-ground and the realm of the Buddhas, therefore cannot achieve the three Siddhis (Siddhi, meaning attainments), but are instead confused and disturbed by ghosts and spirits.' We only wish that the World Honored One would have compassion for sentient beings, and also for us, explain the pure rules for upholding the Dharma, how can we obtain the three Siddhis, how can we settle our body and mind, so that when reciting, we will not be hindered by various evil ghosts and spirits. At that time, Vairocana Buddha said: 'You should know that I recall in the past, when I first aroused the aspiration for enlightenment, in the Aranya (Aranya, meaning a secluded place), I sat upright and contemplated, practicing the Dharma door of the mind-ground, but because I lacked wisdom, my mind was not stable, and the various Dharmas did not manifest. Since I was not stable, various delusions arose, generating various attachments. For this reason, I was confused and disturbed by ghosts and spirits, mistakenly entering the realm of demons, thinking it was the Buddha Dharma, greedily generating love, wanting to make it the ultimate destination, unknowingly passing through countless kalpas (Kalpa, meaning eons), harmed by demons. Later, I suddenly regained my original mind, and realized that it was the delusion of demons, not the Buddha Dharma. Although this was the case, there was no remedy, so I shouted loudly, telling the Buddhas, the Buddhas have wisdom eyes, why do you not see me being troubled by demons?' At that time, countless manifested Buddhas in the sky told me: 'Excellent, Bodhisattva, now listen carefully, I will explain to you the method of removing demons, there is a great divine mantra, called the Mind-Ground Mantra Dharma, those who recite and uphold this mantra, will quickly obtain all Sarvajnana (Sarvajnana, meaning all-knowing wisdom), and will not be given an opportunity by various demons.' When I heard these words, my heart

大歡喜。白言。諸佛愿為我說。時諸化佛即為我說。我得聞之。憶持不忘。則時諸魔退散。我於此時。便得無生法忍。菩提大道自然圓滿。汝等當知。此心地神咒。一切諸佛修心地法。不誦此咒而得成者。無有是處。坐道場時不誦此咒離諸魔難者。亦無有是處。諸佛不誦此咒具一切智者。無有此處。若不誦此咒諸法自在者。無有此處。若諸人天將諸餘咒。若不先誦此咒得悉地者。無有此處。若先誦此咒。后將諸咒。不成驗者。無有此處。誦此咒者。被毗那夜迦惱亂。無有此處。何以故。此咒是一切諸佛心地法要。但世間出世間法。不從心地而生者。從何而立。是故諸佛甚深境界無能入者。

爾時釋迦牟尼佛及諸大眾。稽首白言世尊。世尊唯愿說之。

爾時毗盧遮那佛。即與釋迦說心地神咒。即說咒曰。

唵蘇底瑟吒縛折羅

說此咒已。天雨寶華。十方世界所有上妙香華反諸音樂。悉皆雲集而為供養。諸天役樂滿於空中。一切天龍皆曰未曾有也。時佛雖說法。眾會有聞不聞者。何以故。心得解脫者。悟三空者。得法眼者。入諸佛境界無怖畏者。於心地法無障礙者。並得聞之。善知諸佛方便所說。了一切法如幻相者。亦得聞之。不具如上智者。並不聞之。由如醉人醉酒。而臥不覺不知。

【現代漢語翻譯】現代漢語譯本：大歡喜。白言：『諸佛，請為我宣說。』當時，所有的化佛就為我宣說。我聽聞之後，憶持不忘。那時，所有的魔都退散了。我於此時，便證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）。菩提（Bodhi，覺悟）大道自然圓滿。你們應當知道，這心地神咒，是一切諸佛修習心地之法。不誦此咒而能成就的，沒有這樣的道理。在道場修行時，不誦此咒而能遠離諸魔難的，也沒有這樣的道理。諸佛不誦此咒而能具足一切智慧的，沒有這樣的道理。若不誦此咒而能諸法自在的，沒有這樣的道理。如果人天使用其他的咒語，若不先誦此咒而能得到成就（Siddhi，成就）的，沒有這樣的道理。若先誦此咒，之後使用其他的咒語，而不能應驗的，沒有這樣的道理。誦此咒的人，被毗那夜迦（Vinayaka，障礙神）惱亂的，沒有這樣的道理。為什麼呢？因為此咒是一切諸佛的心地法要。但是世間和出世間的法，不從心地而生的，又從何處建立呢？所以諸佛甚深的境界，沒有能夠進入的。當時，釋迦牟尼佛（Sakyamuni Buddha）以及所有的大眾，稽首（頭面觸地）說道：『世尊，世尊，唯愿您宣說此咒。』當時，毗盧遮那佛（Vairocana Buddha）就為釋迦牟尼佛宣說了心地神咒。即說咒曰：『唵蘇底瑟吒縛折羅（Om Sutiṣṭha Vajra）』說完此咒之後，天空中降下寶華，十方世界所有最上妙的香華和各種音樂，都聚集而來作為供養。諸天演奏的音樂充滿了空中，一切天龍都說未曾有過這樣的事情。當時佛陀雖然在說法，但聽眾中有聽到和聽不到的。為什麼呢？因為心得解脫的人，悟得三空（三解脫門）的人，得到法眼的人，進入諸佛境界沒有怖畏的人，對於心地法沒有障礙的人，都能夠聽到。善於瞭解諸佛方便所說，明瞭一切法如幻相的人，也能夠聽到。不具備如上智慧的人，都不能聽到。猶如醉酒的人，醉臥在那裡，不覺不知。

【English Translation】 English version: Great joy. He (Bai) said: 'May all the Buddhas speak for me.' Then, all the manifested Buddhas spoke for me. After I heard it, I remembered and held it without forgetting. At that time, all the demons retreated. At this time, I attained the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). The Bodhi (enlightenment) path was naturally perfected. You should know that this Heart-Ground Divine Mantra is the Dharma of cultivating the mind-ground for all Buddhas. There is no such thing as achieving accomplishment without reciting this mantra. There is also no such thing as being free from all demonic obstacles without reciting this mantra when sitting in the Bodhimanda (place of enlightenment). There is no such thing as Buddhas possessing all wisdom without reciting this mantra. There is no such thing as being free in all dharmas without reciting this mantra. If humans and devas use other mantras, there is no such thing as attaining Siddhi (accomplishment) without first reciting this mantra. If one first recites this mantra and then uses other mantras, there is no such thing as them not being effective. There is no such thing as someone who recites this mantra being disturbed by Vinayaka (obstacle-creating deities). Why? Because this mantra is the essential Dharma of the mind-ground of all Buddhas. However, if worldly and transcendental dharmas do not arise from the mind-ground, where do they originate? Therefore, no one can enter the profound realm of the Buddhas.' At that time, Sakyamuni Buddha and all the assembly, bowing their heads, said: 'World Honored One, World Honored One, we wish that you would speak it.' At that time, Vairocana Buddha spoke the Heart-Ground Divine Mantra to Sakyamuni. He then spoke the mantra: 'Om Sutiṣṭha Vajra' After reciting this mantra, precious flowers rained down from the sky, and all the most wonderful fragrant flowers and various music from the ten directions gathered as offerings. The music played by the devas filled the sky, and all the nagas and devas said that there had never been such a thing. At that time, although the Buddha was speaking the Dharma, some in the assembly heard it and some did not. Why? Because those whose minds were liberated, those who awakened to the three emptinesses (three doors of liberation), those who obtained the Dharma eye, those who entered the realm of the Buddhas without fear, and those who had no obstacles to the Dharma of the mind-ground were able to hear it. Those who were skilled at understanding the expedient teachings of the Buddhas and who understood that all dharmas are like illusions were also able to hear it. Those who did not possess the above wisdom were unable to hear it. It was like a drunken person, lying drunk and unaware.

爾時毗盧遮那佛說此咒已。忽然不現。入于清凈法界同一身。遍十方剎。如大虛空。等無有異。一切眾會皆悉不見。時釋迦牟尼佛。亦隨毗盧遮那佛。入法界同一真體。一切眾會亦復不見。時文殊。普賢。觀音。彌勒。金剛藏等五大菩薩。總隨侍釋迦。入深法界。聽毗盧遮那佛說心地法要之門甚深境界。一切眾會皆悉不知我本師釋迦牟尼佛及大菩薩今在何處。

爾時毗盧遮那佛。在於何清凈法界。入無處所。惟與五大菩薩。說持心地神咒法門軌則威儀悉地之相。佛告言。汝等當知。若持此心地神咒。欲學禪定智惠。入一切三昧。證無生法忍者。當知先誦心地咒百萬遍訖。然後結跏趺坐。右手押左手。閉眼觀無處所。斷一切念。亦不離於念。斷一切諸緣。亦不離於緣。先觀四大五陰無所有。作是觀已。乃誦此心地咒二十一遍。即自然得入無量三昧。得無生法忍。如是境界證者。乃知不可說也。當誦此咒。不令口舌咽喉等動。令心念之。仍須入無念之念。是名真念。告言。汝等當知。樂大乘之人。修學禪定智慧者。若宿世無因鈍根之輩。不能衣前次第安心者。但能空誦心地神咒。滿百萬遍。自性智惠性開。速證無生法忍。若先世曾修學。暫時廢忘宿智惠故。更不煩多誦。但依前安置心地。誦二十一遍。即得禪定智惠

【現代漢語翻譯】現代漢語譯本：那時，毗盧遮那佛（Vairocana Buddha，意為光明遍照佛）說完這個咒語后，忽然消失不見，進入清凈法界，與法界融為一體，遍佈十方世界，如廣闊的虛空一般，沒有任何差別。所有在場的聽眾都看不見他。當時，釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）也跟隨毗盧遮那佛，進入法界，與真如本體合為一體。所有在場的聽眾也同樣看不見他。當時，文殊菩薩（Manjusri Bodhisattva，象徵智慧）、普賢菩薩（Samantabhadra Bodhisattva，象徵大行）、觀音菩薩（Avalokitesvara Bodhisattva，象徵慈悲）、彌勒菩薩（Maitreya Bodhisattva，未來佛）和金剛藏菩薩（Vajragarbha Bodhisattva，象徵堅固的智慧）等五大菩薩，都跟隨在釋迦牟尼佛身邊，進入甚深的法界，聽毗盧遮那佛宣說心地法要之門，以及甚深的境界。所有在場的聽眾都不知道他們的本師釋迦牟尼佛和大菩薩們現在身在何處。

當時，毗盧遮那佛在何處清凈法界之中？他進入了無處可尋的境界，只與五大菩薩在一起，宣說持誦心地神咒的法門、儀軌、威儀以及成就的相狀。佛告訴他們說：『你們應當知道，如果有人持誦這個心地神咒，想要學習禪定智慧，進入一切三昧（Samadhi，意為禪定），證得無生法忍（Anutpattika-dharma-kshanti，意為對諸法不生不滅的體悟），應當知道先誦持心地咒一百萬遍。然後結跏趺坐（Padmasana，一種坐姿），右手放在左手上，閉上眼睛，觀想無處可尋的境界，斷絕一切念頭，但也不要脫離念頭；斷絕一切外緣，但也不要脫離外緣。首先觀想四大（地、水、火、風）和五陰（色、受、想、行、識）都是空無所有的。這樣觀想之後，再誦持這個心地咒二十一遍，就能自然而然地進入無量的三昧，獲得無生法忍。這樣的境界，只有證悟的人才能知道，是無法用言語表達的。在誦持這個咒語時，不要讓口、舌、咽喉等發出聲音，而要用心來念誦。仍然需要進入無念之念，這才是真正的念。』佛告訴他們說：『你們應當知道，喜愛大乘佛法的人，如果修學禪定智慧，但宿世沒有善根，是愚鈍之人，不能按照前面的次第安心，只要能夠空誦心地神咒，滿一百萬遍，自性的智慧就會開啟，迅速證得無生法忍。如果前世曾經修學過，只是暫時忘記了宿世的智慧，就不需要誦持很多遍，只要按照前面的方法安置心地，誦持二十一遍，就能獲得禪定智慧。』

【English Translation】 English version: At that time, after Vairocana Buddha (the Buddha of Cosmic Illumination) finished reciting this mantra, he suddenly disappeared and entered the Pure Dharma Realm, becoming one with it, pervading the ten directions like vast space, without any difference. All the assembly present could not see him. At that time, Sakyamuni Buddha (the founder of Buddhism) also followed Vairocana Buddha, entering the Dharma Realm and becoming one with the true essence. All the assembly present could not see him either. At that time, Manjusri Bodhisattva (Bodhisattva of Wisdom), Samantabhadra Bodhisattva (Bodhisattva of Great Practice), Avalokitesvara Bodhisattva (Bodhisattva of Compassion), Maitreya Bodhisattva (the Future Buddha), and Vajragarbha Bodhisattva (Bodhisattva of Diamond Essence) and the other five great Bodhisattvas, all followed Sakyamuni, entering the profound Dharma Realm, listening to Vairocana Buddha expounding the essential Dharma of the Mind-Ground and its profound states. All the assembly present did not know where their original teacher, Sakyamuni Buddha, and the great Bodhisattvas were.

At that time, where was Vairocana Buddha in the Pure Dharma Realm? He entered a place where there was no place to be found, only with the five great Bodhisattvas, expounding the Dharma gate, rules, demeanor, and aspects of accomplishment of holding the Mind-Ground Divine Mantra. The Buddha said, 'You should know that if you hold this Mind-Ground Divine Mantra, desiring to learn meditation and wisdom, enter all Samadhis (states of meditative absorption), and attain Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), you should first recite the Mind-Ground Mantra one million times. Then, sit in the lotus position (Padmasana), place your right hand on your left hand, close your eyes, and contemplate the state where there is no place to be found, cutting off all thoughts, but not separating from thought; cutting off all external conditions, but not separating from conditions. First, contemplate that the four elements (earth, water, fire, wind) and the five skandhas (form, feeling, perception, mental formations, consciousness) are all empty and without substance. After making this contemplation, then recite this Mind-Ground Mantra twenty-one times, and you will naturally enter immeasurable Samadhis and attain Anutpattika-dharma-kshanti. Such a state, only those who have realized it know, and it cannot be expressed in words. When reciting this mantra, do not let the mouth, tongue, throat, etc., move, but let the mind recite it. You still need to enter the thought of no-thought, which is called true thought.' The Buddha said, 'You should know that those who love the Mahayana Dharma, if they study meditation and wisdom, but have dull roots due to lack of causes in past lives, and cannot settle their minds according to the previous order, they can simply recite the Mind-Ground Divine Mantra one million times, and their inherent wisdom will open, and they will quickly attain Anutpattika-dharma-kshanti. If they have studied in previous lives, but have temporarily forgotten their past wisdom, they do not need to recite it many times, but simply settle their minds according to the previous method and recite it twenty-one times, and they will attain meditation and wisdom.'

。此人能入諸境界。無有怖畏。般若波羅蜜多自然圓滿。如是境界諸者乃知。人言。汝等若有人。持三部神咒。欲得此心地神咒助法成者。我今為汝分別解脫之。持佛部咒者。當先誦心地咒百萬遍。若持菩薩咒者。當誦心地咒二百萬遍。若持金剛部咒者。當誦心地咒三百萬遍。若人但依此遍數滿者。隨持本咒。皆得成就。何以故。此心咒是一切諸咒之母。是故諸咒神等無敢違逆。若所作者不遂心者。但心念心地咒二十一遍。當得大驗。一切諸咒神奔星走來。無敢違不順敕驅使。又言。汝等當知。若人持三部咒。未得悉地者。為是凡夫無明熾盛。忽生退轉之心。造諸非法。貪著五欲。于所持咒而令間斷。或經多時。於後忽然自發開悟菩提之心。重持本咒。我為此等說緒勛心神咒。令諸眾生無間斷性。共本不退一種。即說緒勛咒曰。

曩牟波伽伐帝烏瑟尼沙唵部林盤陀曳娑婆訶怛他揭都娑婆曳娑婆訶缽頭摩尼娑婆曳娑婆訶跋折羅摩尼娑婆曳娑婆訶摩尼摩尼摩尼俱羅曳娑婆訶怛侄他𤙖吽叭吒摩尼達哩𤙖叭吒唵𤙖𤙖歌歌叭吒摩尼伐折哩𤙖叭吒

此是緒勛神咒。亦名心地根本神咒。能滅重罪。此罪業。能誦此咒。悉能滅之。亦能破一切諸咒功能。覆成諸咒功能。不用具論。俱有誦持。獲驗無量。若人持咒。中間斷絕

【現代漢語翻譯】現代漢語譯本：這個人能夠進入各種境界，沒有任何恐懼。般若波羅蜜多（Prajna Paramita，智慧到彼岸）自然圓滿。只有達到這種境界的人才能瞭解。有人說：『你們如果有人，持誦佛部、菩薩部、金剛部三種神咒，想要得到這個心地神咒的幫助而成就，我現在為你們分別解釋。』持誦佛部咒的人，應當先誦心地咒一百萬遍；如果持誦菩薩咒的人，應當誦心地咒二百萬遍；如果持誦金剛部咒的人，應當誦心地咒三百萬遍。如果有人僅僅按照這個遍數唸誦圓滿，那麼無論持誦什麼本咒，都能得到成就。為什麼呢？因為這個心咒是一切咒語的母親，因此各種咒語的神靈都不敢違逆。如果所做的事情不遂心願，只要心中默唸心地咒二十一遍，就能得到很大的效驗。一切咒語的神靈都會像流星一樣奔跑而來，沒有誰敢違抗命令，不順從驅使。又說：『你們應當知道，如果有人持誦佛部、菩薩部、金剛部三種咒語，還沒有得到成就，是因為作為凡夫，無明（Avidya，對事物真相的迷惑）熾盛，忽然產生退轉之心，造作各種非法之事，貪戀五欲（色、聲、香、味、觸），使得所持誦的咒語中斷。或者經過很長時間，之後忽然自己發起開悟菩提（Bodhi，覺悟）之心，重新持誦本咒，我為這些人說這個緒勛心神咒，使各種眾生沒有間斷性，與原本不退轉的性質相同。』即說緒勛咒曰：曩牟波伽伐帝烏瑟尼沙唵部林盤陀曳娑婆訶怛他揭都娑婆曳娑婆訶缽頭摩尼娑婆曳娑婆訶跋折羅摩尼娑婆曳娑婆訶摩尼摩尼摩尼俱羅曳娑婆訶怛侄他𤙖吽叭吒摩尼達哩𤙖叭吒唵𤙖𤙖歌歌叭吒摩尼伐折哩𤙖叭吒這是緒勛神咒，也叫心地根本神咒，能夠滅除深重的罪業。這些罪業，能夠通過誦持此咒，全部滅除。也能破除一切咒語的功能，又能成就各種咒語的功能，不用詳細論述，共同誦持，獲得效驗無數。如果有人持咒，中間斷絕。

【English Translation】 English version: This person can enter all realms without any fear. The Prajna Paramita (Perfection of Wisdom) is naturally fulfilled. Only those who have attained such a state can understand this. Someone said, 'If any of you are holding the three classes of mantras – Buddha-class, Bodhisattva-class, and Vajra-class – and wish to obtain the assistance of this Mind-Ground mantra to achieve success, I will now explain it to you separately.' Those who hold the Buddha-class mantra should first recite the Mind-Ground mantra one million times. If holding the Bodhisattva-class mantra, they should recite the Mind-Ground mantra two million times. If holding the Vajra-class mantra, they should recite the Mind-Ground mantra three million times. If one simply completes the recitation according to these numbers, then whatever mantra they hold, they will achieve success. Why? Because this Mind-Ground mantra is the mother of all mantras, therefore the deities of all mantras dare not disobey. If what one does does not go as desired, simply recite the Mind-Ground mantra twenty-one times in the mind, and great results will be obtained. All the deities of the mantras will rush over like shooting stars, and none will dare to disobey the command and not follow orders. 'Furthermore,' it was said, 'you should know that if someone holds the three classes of mantras – Buddha-class, Bodhisattva-class, and Vajra-class – and has not yet attained siddhi (accomplishment), it is because, as an ordinary person, Avidya (ignorance) is rampant, and they suddenly develop a mind of regression, committing various unlawful acts,貪著五欲(greedily clinging to the five desires – form, sound, smell, taste, and touch), causing the mantra they hold to be interrupted. Or after a long time, they suddenly develop a mind of enlightenment, Bodhi (awakening), and resume holding the original mantra. For these people, I speak this Xu Xun Mind-Ground mantra, so that all beings have no interruption and share the same non-regressing nature.' Then the Xu Xun mantra was spoken: 曩牟波伽伐帝烏瑟尼沙唵部林盤陀曳娑婆訶怛他揭都娑婆曳娑婆訶缽頭摩尼娑婆曳娑婆訶跋折羅摩尼娑婆曳娑婆訶摩尼摩尼摩尼俱羅曳娑婆訶怛侄他𤙖吽叭吒摩尼達哩𤙖叭吒唵𤙖𤙖歌歌叭吒摩尼伐折哩𤙖叭吒 This is the Xu Xun divine mantra, also called the Fundamental Mind-Ground divine mantra, which can extinguish heavy sins. These karmic debts can all be extinguished by reciting this mantra. It can also destroy the functions of all mantras and restore the functions of all mantras. There is no need to discuss it in detail; reciting and holding it together will yield immeasurable results. If someone holds a mantra and it is interrupted.

。復欲諸理。隨力先誦本持之咒。少多遍數純。發願稽首毗盧遮那佛。弟子某甲。先誦某咒若干遍數。中間廢闕。今又誦得若干遍。請諸佛。與我前緒所誦功課。及今時所誦者。通洞無間斷。即誦緒功神咒一千八遍。又重準前發願。即共本來不退無有異也。毗盧遮那言。守持莫流轉此咒于無智之人。何以故。此無智人見是諸佛方便所說。便生貪著懈怠。不勤精進。生五欲想。退菩提意。何以故。此人為根性不堅牢故。少智惠故。入生死流。復更修學。終無有益。何以故。如人故將新衣污惡已后復如洗之。何以本來不污。是故此咒亦如之也。若本來不退者。誦此咒助法速成。

爾時觀世音菩薩白言法身世尊。其持咒之人。求三種悉地相者云何。上悉地相云何。中悉地相云何。下悉地相云何。唯愿世尊。為我等說。令一切菩薩摩訶薩及諸人天普得成就。得不退轉地大三摩地。證菩提道。成等正覺。度天人眾。令入涅槃永離生死。不受諸苦。

爾時毗盧遮那佛告。汝欲知三種悉地者。吾為汝說。汝等當知。三部共同上中下悉地相。三部各有三種悉地。若有善男子等。欲得成上悉地者。當須清凈護凈內外清凈身三口四意三煩惱業清凈者。先誦所持之咒。依本經上遍數滿足。乃誦心地咒亦遍數滿足。于閑靜之所。凈

【現代漢語翻譯】現代漢語譯本：再次想要繼續修習各種法理，應根據自身能力先誦持根本的咒語，數量多少不拘，但要純凈無雜。然後發願，稽首頂禮毗盧遮那佛（Vairocana Buddha，光明遍照佛）。弟子某某，先前誦持某咒若干遍，中間中斷了，現在又誦持了若干遍。祈請諸佛，將我先前所誦的功課，與現在所誦的，貫通連線，沒有間斷。然後誦持緒功神咒一千零八遍。再次按照之前的方式發願。這樣就與本來沒有退轉的狀態沒有差別了。毗盧遮那佛說：『要守護好，不要將此咒傳給沒有智慧的人。為什麼呢？因為這些沒有智慧的人，見到這是諸佛方便所說，便會產生貪戀執著，懈怠放縱，不勤奮精進，產生對五欲的妄想，退失菩提之心。為什麼呢？因為這些人根性不堅定，缺少智慧，會墮入生死輪迴，再次修學，最終也不會有什麼益處。為什麼呢？就像有人故意將新衣服弄髒之後再清洗它一樣，哪裡比得上本來就不弄髒呢？所以這個咒語也是如此。如果本來就沒有退轉的人，誦持此咒，可以幫助修法迅速成就。』這時，觀世音菩薩（Avalokiteśvara Bodhisattva，觀自在菩薩）稟告法身世尊：『持咒之人，求三種悉地（siddhi，成就）之相，是怎樣的呢？上悉地之相是怎樣的？中悉地之相是怎樣的？下悉地之相是怎樣的？希望世尊，為我們解說，令一切菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）以及諸人天，普遍得到成就，得到不退轉地的大三摩地（samādhi，禪定），證得菩提道，成就等正覺（samyak-saṃbuddha，正等覺），度化天人大眾，令他們進入涅槃（nirvāṇa，寂滅），永遠脫離生死，不再承受各種痛苦。』這時，毗盧遮那佛告訴觀世音菩薩：『你想要知道三種悉地，我為你解說。你們應當知道，三部共同的上中下悉地之相。三部各有三種悉地。如果有善男子等，想要成就上悉地，應當清凈守護，內外清凈，身三（身三業：殺、盜、淫）口四（口四業：妄語、兩舌、惡口、綺語）意三（意三業：貪、嗔、癡）煩惱業清凈。先誦持所持的咒語，按照本經所說的上等遍數圓滿，然後誦持心地咒，也達到遍數圓滿。在閑靜的地方，清凈。

【English Translation】 English version: Again, desiring to pursue all principles, one should first recite the mantra one holds, according to one's ability. The number of recitations, whether many or few, should be pure. Then, make a vow and prostrate to Vairocana Buddha (Vairocana Buddha, the Buddha of radiant light). 'Disciple so-and-so, previously recited a certain mantra a certain number of times, but it was interrupted. Now, I have recited it a certain number of times again. I beseech all Buddhas to connect my previous recitations with my current recitations, making them continuous without interruption.' Then, recite the mantra for continuing merit one thousand and eight times. Make a vow again as before. Thus, it will be no different from the original state of non-regression. Vairocana said, 'Guard and do not transmit this mantra to those without wisdom. Why? Because these people without wisdom, seeing that this is expediently spoken by the Buddhas, will become greedy and attached, lazy and indulgent, not diligent and zealous, giving rise to thoughts of the five desires, and losing their Bodhi mind. Why? Because these people's roots are not firm, and they lack wisdom, they will enter the stream of birth and death, and further cultivation will ultimately be of no benefit. Why? It is like someone deliberately soiling new clothes and then washing them. How can it compare to not soiling them in the first place? Therefore, this mantra is also like that. If one originally does not regress, reciting this mantra will help the Dharma to be quickly accomplished.' At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the Bodhisattva who perceives the sounds of the world) said to the Dharmakaya World-Honored One, 'What are the signs of the three kinds of siddhi (siddhi, accomplishment) that a mantra-holder seeks? What are the signs of the supreme siddhi? What are the signs of the middle siddhi? What are the signs of the lower siddhi? May the World-Honored One explain them to us, so that all Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great Bodhisattvas) and all humans and devas may universally attain accomplishment, attain the great samādhi (samādhi, meditative absorption) of the irreversible stage, realize the Bodhi path, attain perfect enlightenment (samyak-saṃbuddha, perfect enlightenment), liberate the multitudes of humans and devas, and lead them into nirvana (nirvāṇa, cessation), forever escaping birth and death, and no longer suffering all kinds of pain.' At that time, Vairocana Buddha told Avalokiteśvara Bodhisattva, 'If you wish to know the three kinds of siddhi, I will explain them to you. You should know the signs of the supreme, middle, and lower siddhi common to the three families. Each of the three families has three kinds of siddhi. If there are good men and women who wish to attain the supreme siddhi, they must be pure and protect their purity, be pure both internally and externally, purify the three karmas of body (killing, stealing, and sexual misconduct), the four karmas of speech (lying, divisive speech, harsh speech, and idle chatter), and the three karmas of mind (greed, hatred, and delusion). First, recite the mantra they hold, fulfilling the supreme number of recitations as stated in this sutra. Then, recite the heart-ground mantra, also fulfilling the number of recitations. In a quiet place, be pure.'

草座具上坐結跏趺坐。燒上妙香供養。廣發大誓願。啟告十方諸佛諸大菩薩諸大金剛一切諸天冥宦眾聖。普愿證明。弟子某甲。為欲受持其咒。唯愿世尊菩薩金剛天等。誠為證明。速得成就。三發是愿已。即閉目而坐。先誦所持之咒八百遍。自想本身是本咒神身。一一身份莊嚴相好。及身上有光無光。坐立形勢。嗔喜舉動。一一依本經上畫像莊嚴。作如是觀。想自身極須了了分明訖。次想無量諸神部落使者。前後圍繞。恭敬隨侍。一一依本土所說。作此想觀。大順分明。如是訖已。心誦所持之咒二十一遍。遍遍自口中有文理之光。從自口中而出。入諸神口中。光入盡已。想一切諸神。復總入自口中。至心王中安置。如是一日三時作想。必須明瞭。都滿三七日。每日依次第作之。必得成就上悉地也。於後非但本經上說事。意欲作種種難思議之事皆得成就。所作事意舉動運為。皆共本說神咒一種。得大自在。不可其說。學者知之。凡欲為事。每思惟心念。我是大聖自在之身。今且化作凡夫人。于俗眾之中。度苦眾生。令入不識。若須諸神驅使者想。從自心王。化作百億萬眾。前後圍繞。住敕所為種種無礙。此非是人之自力。是心地神咒之力。能令一切諸神與自在神識合為一體故知。如是若持佛部咒及菩薩咒。取上悉地。若

持金剛已下咒。莫取上悉地。何以故。金剛諸天藥叉神咒為性猛烈操惡。若能成就上悉地者。為得自在故。不生慈悲。傷一切鬼神故。若能起大悲。普愍一切不生害心。亦不嗔怒者。亦任取上悉地。若不能如身者。持莫違流佛語。當得大罪。知之。若持佛頂咒得上悉地者。即共諸佛一種。何以故。雖身是凡夫。心得自在辨才無礙。智惠無滯。能與一切天人世間為師。具一切種智一切神通。說不可盡。是故應知。與佛無異。更有難思議事。不可具說。證者乃知。若持菩薩部者。得上悉地者。隨持本咒。與本說咒菩薩一種。無有異也。何以故。將此凡夫之心。以菩薩運度及咒力莊嚴種種方便。令此凡夫得共菩薩之心一種。菩薩有萬行。饒益眾生。及有神通大自在。此持咒之人悉得如是。當知即是菩薩一種無有異也。護持佛法。降伏諸魔。若持金剛咒得上悉地者。亦如本說法。金剛一種。何以故。金剛者不壞之身。持咒之人。身心不壞。所得神力。共本說咒金剛無有異也。能護持佛法。降伏諸魔。令入正道。持咒之者。悉能得如是。更有諸事不。爾時普賢菩薩白言法身世尊。持三部咒成悉地者。各得如本尊一種。何以凡夫能如是得以佛菩薩金剛之身在於凡俗之類。毗盧遮那佛告言普賢。汝等當知。諸佛化作凡夫。可真是凡夫

【現代漢語翻譯】現代漢語譯本：持金剛者已經下了咒語，不要去追求上悉地（uttama-siddhi，至上成就）。為什麼呢？因為金剛（vajra）諸天、藥叉（yaksha，夜叉）的神咒，其性質猛烈，操控兇惡。如果有人成就了上悉地，因為獲得了自在，就不生起慈悲心，會傷害一切鬼神。如果能夠生起大悲心，普遍憐憫一切眾生，不生起加害之心，也不嗔怒，也可以去追求上悉地。如果不能做到這樣，修行者不要違背佛的教誨，否則會得到大罪，要知道這一點。如果持誦佛頂咒（buddha-ushnisha-dharani）而得到上悉地，就與諸佛成為一體。為什麼呢？雖然身體是凡夫，但心得到自在，辯才無礙，智慧沒有滯礙，能夠作為一切天人和世間的導師，具備一切種智（sarva-jnana，一切智慧）、一切神通，功德說之不盡。所以應當知道，與佛沒有差別。還有難以思議的事情，無法全部說出，證悟者自然知曉。如果持誦菩薩部（bodhisattva-kula）的咒語而得到上悉地，就隨其所持的本咒，與本咒所說的菩薩成為一體，沒有差別。為什麼呢？因為將這凡夫之心，以菩薩的願行和咒力的莊嚴，以及種種方便，使這凡夫之心與菩薩的心成為一體。菩薩有萬行，饒益眾生，並且有神通和大自在，這持咒之人都能得到這些，應當知道他就是菩薩，沒有差別。能夠護持佛法，降伏諸魔。如果持誦金剛咒（vajra-dharani）而得到上悉地，也如本法所說，與金剛成為一體。為什麼呢？金剛是不壞之身，持咒之人，身心不壞，所得到的神力，與本咒所說的金剛沒有差別。能夠護持佛法，降伏諸魔，令其進入正道，持咒之人都能得到這些。還有很多事情無法一一述說。這時，普賢菩薩（Samantabhadra）稟白法身世尊（Dharmakaya Buddha）說：『持誦三部咒（tri-kula-dharani）成就悉地的人，各自得到如本尊（ishta-devata）一樣的果報。為什麼凡夫能夠像這樣得到佛、菩薩、金剛之身，而存在於凡俗之類呢？』毗盧遮那佛（Vairocana Buddha）告訴普賢菩薩說：『你們應當知道，諸佛化作凡夫，可真是凡夫啊。』

【English Translation】 English version: The Vajra-holder has already cast the spell. Do not seek the supreme siddhi (uttama-siddhi, ultimate accomplishment). Why? Because the mantras of the Vajra (vajra) deities, Yakshas (yaksha, a type of spirit), are by nature fierce and control evil. If one achieves the supreme siddhi, because of gaining freedom, one will not generate compassion and will harm all ghosts and spirits. If one can generate great compassion, universally pity all beings, not generate harmful intentions, and not be angry, then one may also seek the supreme siddhi. If one cannot be like this, the practitioner should not violate the Buddha's teachings, or one will incur great sin. Know this. If one obtains the supreme siddhi by reciting the Buddha-ushnisha-dharani (buddha-ushnisha-dharani), one becomes one with all the Buddhas. Why? Although the body is that of a common person, the mind attains freedom, eloquence is unimpeded, wisdom is without stagnation, and one can be a teacher for all gods, humans, and the world, possessing all-knowing wisdom (sarva-jnana, all wisdom) and all supernatural powers. The merits are inexhaustible. Therefore, it should be known that one is no different from the Buddha. There are even more inconceivable things that cannot all be said; those who attain enlightenment will naturally know. If one obtains the supreme siddhi by reciting the mantras of the Bodhisattva-kula (bodhisattva-kula), then according to the mantra one recites, one becomes one with the Bodhisattva mentioned in that mantra, without any difference. Why? Because this ordinary mind is adorned with the vows and practices of the Bodhisattva, the power of the mantra, and various skillful means, so that this ordinary mind becomes one with the mind of the Bodhisattva. The Bodhisattva has myriad practices, benefiting sentient beings, and possesses supernatural powers and great freedom. The mantra-holder can obtain all of these. It should be known that he is a Bodhisattva, without any difference. He can protect the Buddha's Dharma and subdue all demons. If one obtains the supreme siddhi by reciting the Vajra-dharani (vajra-dharani), one also becomes one with the Vajra, as stated in the original Dharma. Why? The Vajra is an indestructible body. The mantra-holder's body and mind are indestructible. The supernatural power obtained is no different from the Vajra mentioned in the original mantra. One can protect the Buddha's Dharma, subdue all demons, and lead them onto the right path. The mantra-holder can obtain all of these. There are many more things that cannot be fully described. At that time, Samantabhadra Bodhisattva (Samantabhadra) said to the Dharmakaya Buddha (Dharmakaya Buddha): 'Those who achieve siddhi by reciting the mantras of the three families (tri-kula-dharani) each obtain the same result as the ishta-devata (ishta-devata). Why can ordinary people obtain the body of a Buddha, Bodhisattva, or Vajra in this way, while existing among ordinary beings?' Vairocana Buddha (Vairocana Buddha) told Samantabhadra: 'You should know that the Buddhas transform into ordinary people, and they are truly ordinary people.'

。持咒之人得悉地者。亦復如是。

爾時文殊菩薩白言法身世尊。其上悉地者已知。中悉地者云何。唯愿說之。普令眾生而得安樂。毗盧遮那佛告言文殊。中悉地者。隨持三部咒。各有本尊畫像之法。一一復依本經所說。身份莊嚴。及諸洛眷屬等。一一分明。記取先誦遍數滿足。然又準前誦心地神咒。亦遍數滿足。或於山間。或於廣野。或在城郭市肆之中。或於伽藍舍等之內。須閑靜處。或於空地。或在房中。唯須靜坐。燒眾名香。供養諸佛菩薩金剛諸天等及本咒神。即發大誓願悔過。先世之罪及今時所造之罪。住深心悔過。頂禮三實訖已。即詰跏趺坐。手把念珠。閉目定想。思念本尊神等。在於目前。對面而立。作此想觀。必須分明。想觀成已。誦誦所持咒八百遍。唯心念勿令口舌等動。遍遍想自口中有白光出。入本咒神口中。光無令斷絕。持誦咒已滿。必須分明。想觀咒神口中光不令間斷。誦咒畢已。又更發願。作香華印。供養都了。即起禮拜。如法發遣神。如是一日三時夜三時。時別準此。都滿七日。成中悉地也。若人持三部神咒得此中悉地者。若大不可思議。依本經上所說功能皆得成就。佛部中成者。三部總成。菩薩部中成者。諸菩薩咒總成。及金剛部中已下諸天夜叉鬼神等咒。無不自成也。金剛部中

【現代漢語翻譯】現代漢語譯本：持咒之人獲得悉地（Siddhi，成就）也是如此。

這時，文殊菩薩對法身世尊說：『上悉地（Uttama-siddhi，上等成就）的情況已經瞭解了，中悉地（Madhyama-siddhi，中等成就）又是怎樣的呢？希望您能為我們解說，使眾生能夠得到安樂。』毗盧遮那佛告訴文殊菩薩說：『中悉地是指，隨所持的三部咒，各有本尊畫像的方法。一一依照本經所說的身份莊嚴，以及諸洛眷屬等，一一分明地記住。先誦滿所要求的遍數，然後又按照前面所說的，誦心地神咒，也誦滿所要求的遍數。可以在山間，或在廣闊的田野，或在城郭市肆之中，或在伽藍（Saṃghārāma，僧伽藍摩，寺院）等處，必須在閑靜的地方，或在空地上，或在房間中，只需要**。燒各種名貴的香，供養諸佛菩薩金剛諸天等，以及本咒神。然後發大誓願，懺悔過去世的罪過，以及現在所造的罪過。以深切的心懺悔罪過，頂禮三寶完畢后，就結跏趺坐，手持念珠，閉目入定，思念本尊神等，就在眼前，面對面站立。作這樣的觀想，必須分明。觀想成就后，誦持所持的咒語八百遍。唯用內心念誦，不要讓口舌等動。每一遍都觀想從自己口中有白光發出，進入本咒神的口中，光不要讓它斷絕。持誦咒語完畢，必須分明地觀想咒神口中的光不要間斷。誦咒完畢后，又再次發願，製作香華印，供養完畢。然後起身禮拜，如法發遣神。像這樣一日三時，夜晚三時，每次都按照這個方法。總共滿七日，就成就中悉地了。如果有人持三部神咒，得到這中悉地，那功德大得不可思議。依照本經上所說的功能，都能成就。佛部中成就者，三部總成就。菩薩部中成就者，諸菩薩咒總成就。以及金剛部中已下的諸天夜叉鬼神等咒，沒有不自然成就的。金剛部中……』

【English Translation】 English version: It is also like this for a mantra holder who attains Siddhi (accomplishment).

At that time, Mañjuśrī Bodhisattva said to the Dharma-body World-Honored One: 'The Uttama-siddhi (supreme accomplishment) is already known. What about the Madhyama-siddhi (intermediate accomplishment)? I hope you will explain it so that sentient beings can attain peace and happiness.' Vairocana Buddha told Mañjuśrī: 'Madhyama-siddhi refers to the method of having an image of the principal deity for each of the three sections of mantras that one holds. Each one should be adorned according to the description in the original scripture, along with all the retinue, etc., each one clearly remembered. First, recite the required number of times, and then, according to what was said before, recite the Heart-Ground Divine Mantra, also reciting the required number of times. It can be done in the mountains, or in a wide field, or in a city marketplace, or in a Saṃghārāma (monastery), etc. It must be in a quiet place, or in an open space, or in a room, only needing **. Burn various precious incenses, and make offerings to all the Buddhas, Bodhisattvas, Vajras, Devas, etc., and the deity of the mantra. Then make a great vow, repent of the sins of past lives, and the sins committed in the present. Repent of sins with a deep heart, and after prostrating to the Three Jewels, sit in the lotus position, hold prayer beads in hand, close your eyes and enter samadhi, thinking of the principal deity, etc., standing in front of you, face to face. Make this visualization, it must be clear. After the visualization is accomplished, recite the mantra you hold eight hundred times. Only recite with the mind, do not let the mouth or tongue move. With each recitation, visualize a white light coming out of your mouth, entering the mouth of the mantra deity, do not let the light be interrupted. After the mantra recitation is completed, you must clearly visualize that the light in the mouth of the mantra deity is not interrupted. After the mantra recitation is completed, make another vow, make incense and flower mudras, and complete the offerings. Then get up and prostrate, and send the deity away according to the Dharma. Like this, three times a day, three times at night, each time according to this method. After a total of seven days, Madhyama-siddhi is accomplished. If someone holds the divine mantras of the three sections and attains this Madhyama-siddhi, then the merit is incredibly great. According to the functions described in the original scripture, all can be accomplished. One who achieves in the Buddha section achieves all three sections. One who achieves in the Bodhisattva section achieves all Bodhisattva mantras. And the mantras of all the Devas, Yakshas, ghosts, and spirits, etc., below the Vajra section, will all be naturally accomplished. In the Vajra section...'

成者。非但本法。諸金剛已下天龍鬼神咒總成也。菩薩不成佛部咒金剛咒。不成菩薩咒。何以故。從心至頂為上。從臍至心為中。從是至臍為下。是故諸法不可逆行。持咒之人善須分明上中下咒。此是三部都說中悉地軌則知之。

爾時觀世音菩薩白言法身世尊。中悉地者已知。下悉地云何。毗盧遮那佛告言。汝等當知。若人持三部神咒欲得下悉地者。先誦遍數。及誦心地咒。神咒準前說之。誦遍數滿已。于靜處坐。燒安悉香供養。即誦大輪金剛印咒二十一遍。稽首告言。唯愿金剛速垂降此。弟子為持其咒。求某愿欲得成就大驗。為弟子某乙貧窮。無諸供養。唯愿大聖為弟子。於此鋪設大曼荼羅法壇。一一依經中。無令缺少。發是語已。閉目而坐。想觀金剛。於前鋪設大曼荼羅壇。上妙之物以為供養。想此壇已。次想四壁及地皆是七寶合成。即結手印。諸本咒神降起道場。授弟子供養。誦所持咒百八遍訖。自發心願。如是日夜六時。一一次第想念分明。都二七日。成下悉地也。想此道場及壇。了了分明。不得錯觀。毗盧遮那佛告白千百億化身釋迦牟尼佛及五大菩薩等。此三種悉地成就之相。若人持三部神咒得此三悉地者。當知是人成佛不久。何以故。此是諸佛有大方便。說總持門最要之法甚深境界難解難入不可思

【現代漢語翻譯】現代漢語譯本：成就的標誌，不僅僅是本法，還包括所有金剛（Vajra，佛教術語，象徵堅固、不壞的法器）以下的諸如天龍（Nāga，佛教中的護法神）、鬼神等的咒語都能成就。菩薩（Bodhisattva，佛教術語，指發願成佛的修行者）如果修持佛部咒和金剛咒，就不能成就菩薩咒。這是為什麼呢？從心到頂為上，從臍到心為中，從臍以下為下。因此，各種法門不可逆行。持咒之人應當清楚分辨上、中、下咒。這是三部都說的悉地（Siddhi，成就）的軌則，應當知曉。

這時，觀世音菩薩（Avalokiteśvara，佛教中代表慈悲的菩薩）稟告法身世尊（Dharmakāya，佛的法身）：『中悉地我已經知道了，下悉地是怎樣的呢？』毗盧遮那佛（Vairocana，佛教中代表法界的佛）告訴他：『你們應當知道，如果有人持誦三部神咒，想要得到下悉地，首先要誦滿一定的遍數，並誦心地咒。神咒的遍數和之前說的一樣。誦滿遍數后，在安靜的地方坐下，燒安悉香供養，然後誦大輪金剛印咒二十一遍，稽首（佛教禮儀，指叩頭）稟告說：『唯愿金剛（Vajra）迅速降臨此處，弟子因為持誦此咒，求某某願望，希望能夠成就大驗。弟子某某因為貧窮，沒有各種供養，唯愿大聖為弟子在此鋪設大曼荼羅（Mandala，佛教中象徵宇宙結構的壇場）法壇，一切都按照經典中的要求，不要缺少。』說完這些話后，閉上眼睛坐著，觀想金剛（Vajra）在前面鋪設大曼荼羅壇，用上妙的物品作為供養。觀想這個壇后，接著觀想四壁和地面都是用七寶合成的。然後結手印，諸本咒神降臨道場，接受弟子的供養，誦所持咒一百零八遍后，自己發願。像這樣日夜六時，一次一次地次第想念分明，總共十四天，就能成就下悉地。觀想這個道場和壇，要了了分明，不能錯觀。』

毗盧遮那佛（Vairocana）告訴千百億化身釋迦牟尼佛（Śākyamuni，佛教的創始人）和五大菩薩等：『這就是三種悉地成就的相。如果有人持誦三部神咒，得到這三種悉地，應當知道這個人成佛不遠了。這是為什麼呢？這是諸佛的大方便，所說的總持門（Dhāraṇī，總持一切法門）最重要的方法，甚深境界難以理解，難以進入，不可思議。』

【English Translation】 English version: The signs of accomplishment are not limited to this method alone; all mantras of Vajras (Vajra, a Buddhist term symbolizing firmness and indestructibility), including those of the Nagas (Nāga, a protective deity in Buddhism), ghosts, and spirits below, can be accomplished. If a Bodhisattva (Bodhisattva, a Buddhist term referring to a practitioner who vows to become a Buddha) practices the Buddha-section mantra and the Vajra mantra, they cannot accomplish the Bodhisattva mantra. Why is this? From the heart to the crown is upper, from the navel to the heart is middle, and from below the navel is lower. Therefore, various dharmas cannot be practiced in reverse. Those who hold mantras should clearly distinguish between upper, middle, and lower mantras. This is the rule of Siddhi (Siddhi, accomplishment) spoken of in all three sections, and it should be known.

At this time, Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva representing compassion in Buddhism) reported to the Dharmakāya World-Honored One (Dharmakāya, the Dharma body of the Buddha): 'I already know the middle Siddhi, what is the lower Siddhi?' Vairocana Buddha (Vairocana, the Buddha representing the Dharma realm in Buddhism) told him: 'You should know that if someone holds the three-section divine mantras and wants to obtain the lower Siddhi, they must first recite a certain number of times and recite the heart-ground mantra. The number of times for the divine mantra is as previously stated. After reciting the required number of times, sit in a quiet place, burn benzoin incense for offering, and then recite the Great Wheel Vajra Mudra mantra twenty-one times, bowing (a Buddhist ritual, referring to prostration) and reporting: 'May the Vajra (Vajra) quickly descend here, the disciple, because of holding this mantra, seeks a certain wish, hoping to achieve great verification. The disciple, so-and-so, is poor and has no offerings, may the Great Sage set up a great Mandala (Mandala, a Buddhist altar symbolizing the structure of the universe) altar for the disciple here, everything according to the requirements in the scriptures, without any lack.' After saying these words, close your eyes and sit, visualizing the Vajra (Vajra) setting up a great Mandala altar in front, using the finest objects as offerings. After visualizing this altar, then visualize the four walls and the ground as being made of seven treasures. Then form hand mudras, and the deities of the original mantras descend to the practice place, accepting the disciple's offerings, reciting the held mantra one hundred and eight times, and then making a vow. Like this, six times day and night, thinking clearly one by one in order, for a total of fourteen days, one can achieve the lower Siddhi. Visualize this practice place and altar clearly, without any mistaken visualization.'

Vairocana Buddha (Vairocana) told the billions of transformation bodies of Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) and the five great Bodhisattvas, etc.: 'These are the signs of the accomplishment of the three Siddhis. If someone holds the three-section divine mantras and obtains these three Siddhis, you should know that this person is not far from becoming a Buddha. Why is this? This is the great expedient means of the Buddhas, the most important method of the Dhāraṇī (Dhāraṇī, holding all Dharma doors) spoken of, the profound realm is difficult to understand, difficult to enter, and inconceivable.'

議。又告之言。得悉地者所有功能德。不可具說。證者乃知。何以故。若我具說此法門者。或有人聞。心則狂亂。狐疑不信。何以故。諸佛境界等覺地位。不然知之。豈況凡天而不驚怖。

爾時普賢菩薩從坐而起。白言法身世尊。諸佛如來以大慈為本。云何諸陀羅尼說有操惡威德自在傷害鬼神及諸外道天阿修羅。毗盧遮那言。汝今諦聽。吾為汝說。期有二義應善知之。云何為二。一者諸佛方便說法導引眾生。二者顯此猛烈操惡之身。降伏眾魔令入佛道。汝等應知。此亦是方便。持咒之人見有此事。即心生忿怒。降伏鬼神。未得悉地不然成驗。又不知諸佛方便所說。欲知此者。降伏自心。種種顛倒忘想攀緣作諸不善。或生餓鬼之心。或生外道之心。或生修羅之心。或生諸惡鬼神羅剎之心。以是義故。唸唸相生皆是諸惡鬼神天阿修羅。及諸外道羅剎鬼要從心而生。雖不即生受如是報。諸法所說摧伏鬼神者。以是咒力能滅心中如是惡念。無此惡念。不受惡身。故當知降伏者矣。若能先降自心諸惡鬼神者。一切天魔外道天阿修羅藥叉羅剎諸惡鬼神。自然歸伏。無敢違逆。若不自降伏噁心。能降伏諸餘天鬼神者。無有是處。普賢菩薩又白言。云何法中說有治病救眾生苦。云何于餘部經中。即說不許病合和湯藥。其義云何。

【現代漢語翻譯】現代漢語譯本：還有要告訴你們的是，獲得悉地（Siddhi，成就）的人所擁有的所有功能和功德，是無法完全用語言描述的，只有證悟者才能真正瞭解。這是為什麼呢？如果我詳細地描述這些法門，有些人聽了可能會心神狂亂，產生懷疑而不相信。這是因為他們無法理解諸佛的境界，以及等覺菩薩的地位，更何況是凡夫俗子，聽了怎能不驚恐呢？

這時，普賢菩薩從座位上站起來，對法身毗盧遮那佛（Vairocana）說：『世尊，諸佛如來以大慈悲為根本，為什麼有些陀羅尼（Dharani，總持）卻說具有操控邪惡、威猛的力量，可以自在地傷害鬼神以及各種外道、天阿修羅（Asura，非天）呢？』

毗盧遮那佛說：『你仔細聽，我為你解釋。這裡面有兩種含義，你應該好好理解。哪兩種呢？第一種是諸佛爲了方便說法，引導眾生；第二種是顯現這種猛烈、操控邪惡的身相，降伏各種魔障，使他們進入佛道。你們應該明白，這都是方便之法。持咒的人如果看到這些現象，就心生憤怒，想要降伏鬼神，如果還沒有獲得悉地，這樣做是不會有效果的。而且，他們也不瞭解諸佛方便說法的用意。想要明白這個道理，就要先降伏自己的內心，降伏種種顛倒妄想，以及攀緣外境所產生的各種不善念頭。或者生起餓鬼的心，或者生起外道的心，或者生起修羅的心，或者生起各種惡鬼神羅剎（Rakshasa，羅剎）的心。因此，唸唸相生，都是各種惡鬼神、天阿修羅，以及各種外道羅剎鬼，這些都是從內心產生的。雖然不一定會立刻承受相應的果報，但諸法所說的摧伏鬼神，是指用咒語的力量來滅除心中這些惡念。沒有這些惡念，就不會承受惡報。所以，要知道降伏的真正含義。如果能夠先降伏自己內心的各種惡鬼神，那麼一切天魔外道、天阿修羅、藥叉（Yaksa，夜叉）、羅剎以及各種惡鬼神，自然就會歸順降伏，不敢違逆。如果不先降伏自己的噁心，卻想要降伏其他的天鬼神，那是不可能的。』

普賢菩薩又問：『為什麼佛法中說有治療疾病、救度眾生痛苦的方法，但在其他經典中，又說不允許生病時調和湯藥呢？這其中的含義是什麼呢？』

【English Translation】 English version: Furthermore, I tell you that all the functions and merits possessed by those who have attained Siddhi (Siddhi, accomplishment) cannot be fully described. Only those who have attained enlightenment truly know. Why is this? If I were to fully describe these Dharma gates, some who hear them might become mentally disturbed, harboring doubt and disbelief. Why is this? Because they cannot comprehend the realm of the Buddhas and the position of Equal Enlightenment. How much more so would ordinary beings not be terrified?

At that time, Samantabhadra Bodhisattva rose from his seat and said to the Dharma-body World Honored One, Vairocana (Vairocana): 'World Honored One, all Buddhas and Tathagatas take great compassion as their foundation. Why do some Dharanis (Dharani, mantra) speak of possessing the power to control evil, with fierce might, freely harming ghosts, spirits, and various heretics, Devas, and Asuras (Asura, demigod)?'

Vairocana said: 'Listen attentively, and I will explain it to you. There are two meanings here that you should understand well. What are the two? The first is that the Buddhas expediently teach the Dharma to guide sentient beings. The second is to manifest this fierce, evil-controlling form to subdue all demons, leading them onto the path of Buddhahood. You should know that these are expedient means. If those who hold mantras see these things and become angry, seeking to subdue ghosts and spirits, they will not succeed if they have not yet attained Siddhi. Moreover, they do not understand the Buddhas' intention in expediently teaching the Dharma. To understand this, one must first subdue one's own mind, subduing all inverted thoughts, delusions, and clinging to external conditions, which give rise to various unwholesome thoughts. Or giving rise to the mind of a hungry ghost, or the mind of a heretic, or the mind of an Asura, or the mind of various evil ghosts, spirits, and Rakshasas (Rakshasa, demon). Therefore, thought after thought arises, all being various evil ghosts, spirits, Devas, Asuras, and various heretical Rakshasa ghosts, all arising from the mind. Although one may not immediately receive such retribution, the 'subduing of ghosts and spirits' spoken of in the Dharma refers to using the power of the mantra to extinguish such evil thoughts in the mind. Without these evil thoughts, one will not receive an evil body. Therefore, one should understand the true meaning of subduing. If one can first subdue the various evil ghosts and spirits in one's own mind, then all heavenly demons, heretics, Devas, Asuras, Yakshas (Yaksa, spirit), Rakshasas, and various evil ghosts and spirits will naturally submit and dare not disobey. If one does not first subdue one's own evil mind, but seeks to subdue other heavenly ghosts and spirits, there is no such possibility.'

Samantabhadra Bodhisattva then asked: 'Why does the Dharma speak of methods for curing illnesses and relieving the suffering of sentient beings, while other Sutras say that one should not compound herbal medicines when ill? What is the meaning of this?'

毗盧遮那佛言。治病亦爾。與前不異。自治心病。既可能治諸病。若自有病。能治彼病。無有是處。說不許持病者。為自病故。說有許者。為斯咒力。令彼解脫者。心無有病。有病者不名解脫。持咒之人自有心病。終不能治諸病。縱治亦不可。普賢菩薩又言。世尊云何聞陀羅尼能滅重罪。又能救地獄苦。其義云何。毗盧遮那言。此有二義。一者真聞。二者耳聞。真聞者。深達法性。知法如幻。罪體亦爾。了不可得。如是之人是真悉地。能救地獄。何以怪之。耳聞者。假諸因緣合和聞之。諸佛以此方便。令此聞者漸漸薰脩自識本性。以是因緣。眾罪消滅。承諸佛力亦然。救地獄苦。毗盧遮那佛言。若人不能成就三種悉地者。但能誦心地神咒一百萬遍。所持之咒當得大驗。持諸咒人。若不如法。被本咒神瞋。者誦心地。自皆歡喜。爾時文殊菩薩。觀世音菩薩。普賢菩薩。金剛藏王菩薩。彌勒菩薩。同聲說偈贊毗盧遮那佛曰。

諸佛難思議　　甚深法亦爾　我今得聞之　　亦復知深義　法身不說身　　報應身亦爾　三身俱不說　　是名真說義　說不說皆空　　非一亦非二　說者及聽聞　　此皆如幻義　如幻不可得　　佛方便如是

是諸菩薩說此偈已。坐而聽法。觀世音菩薩白言。世尊我為求悉地之人

【現代漢語翻譯】現代漢語譯本：毗盧遮那佛（Vairocana Buddha，意為光明遍照佛）說：『治療疾病也是如此，與之前所說沒有不同。如果能治療自己的心病，就能治療各種疾病。如果自己有病，卻能治療別人的病，這是不可能的。說不允許有病的人持咒，是爲了他們自己的病；說允許持咒，是因為咒語的力量能讓他們解脫。心中沒有病，才叫解脫；有病的人不能稱為解脫。持咒的人如果自己有心病，最終不能治療各種疾病，即使治療了也不可靠。』普賢菩薩（Samantabhadra Bodhisattva，象徵大行）又問：『世尊，為什麼聽聞陀羅尼（dharani，總持）能滅除重罪，又能救度地獄之苦？這其中的道理是什麼？』毗盧遮那佛說：『這其中有兩層含義：一是真聞，二是耳聞。真聞是指深刻通達法性，知道一切法如幻象，罪的本體也是如此，根本無法得到。這樣的人是真正的成就者（Siddhi），能救度地獄之苦，有什麼可奇怪的？耳聞是指憑藉各種因緣和合而聽聞。諸佛用這種方便法門，讓聽聞者漸漸熏習自己的識性本性。因為這個因緣，各種罪業消滅，憑藉諸佛的力量也是如此，能救度地獄之苦。』毗盧遮那佛說：『如果有人不能成就三種悉地（Siddhi，成就），但能誦持心地神咒一百萬遍，所持的咒語就能得到大的驗證。持各種咒語的人，如果不按照如法的方式去做，被本咒神嗔怒，誦持心地神咒，本咒神都會歡喜。』這時，文殊菩薩（Manjusri Bodhisattva，象徵智慧），觀世音菩薩（Avalokitesvara Bodhisattva，象徵慈悲），普賢菩薩（Samantabhadra Bodhisattva，象徵大行），金剛藏王菩薩（Vajragarbha Bodhisattva），彌勒菩薩（Maitreya Bodhisattva，未來佛）同聲說偈讚歎毗盧遮那佛：『諸佛的境界難以思議，甚深的佛法也是如此。我今天能夠聽聞，也理解了其中深刻的含義。法身（Dharmakaya，佛的法性身）不說身，報身（Sambhogakaya，佛的報應身）和應身（Nirmanakaya，佛的化身）也是如此。三身都不說，這才是真正的說法。說與不說都是空，非一也非二。說法的人和聽聞的人，這一切都如幻象。如幻象不可得，佛的方便法門就是這樣。』這些菩薩說完偈頌后，坐下來聽法。觀世音菩薩說道：『世尊，我爲了尋求悉地（Siddhi，成就）的人……』

【English Translation】 English version: Vairocana Buddha (Vairocana Buddha, meaning the Buddha of all-illuminating light) said: 'Curing diseases is also like this, no different from what was said before. If you can cure your own mental illnesses, you can cure all kinds of diseases. If you have your own illness, but can cure other people's illnesses, this is impossible. Saying that sick people are not allowed to hold mantras is for their own illness; saying that it is allowed to hold mantras is because the power of the mantra can liberate them. Only those who have no illness in their hearts are called liberation; those who are sick cannot be called liberation. If the person holding the mantra has his own mental illness, he will ultimately not be able to cure all kinds of diseases, and even if he does, it will not be reliable.' Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbolizing great practice) further asked: 'World Honored One, why can hearing the dharani (dharani, total retention) eradicate serious sins and save from the suffering of hell? What is the principle behind this?' Vairocana Buddha said: 'There are two meanings to this: one is true hearing, and the other is hearing with the ears. True hearing refers to deeply understanding the nature of Dharma, knowing that all dharmas are like illusions, and the substance of sin is also like this, and cannot be obtained at all. Such a person is a true Siddhi (Siddhi, accomplishment), and can save from the suffering of hell, what is there to be surprised about? Hearing with the ears refers to hearing through the combination of various causes and conditions. The Buddhas use this expedient method to allow the listener to gradually cultivate the inherent nature of their own consciousness. Because of this cause and condition, all kinds of sins are eliminated, and it is also the same by relying on the power of the Buddhas, which can save from the suffering of hell.' Vairocana Buddha said: 'If a person cannot achieve the three kinds of Siddhi (Siddhi, accomplishment), but can recite the Mind-Ground Divine Mantra one million times, the mantra he holds will receive great verification. If those who hold various mantras do not act in accordance with the Dharma, and are angered by the deity of the mantra, reciting the Mind-Ground Divine Mantra will make the deity of the mantra happy.' At this time, Manjusri Bodhisattva (Manjusri Bodhisattva, symbolizing wisdom), Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva, symbolizing compassion), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbolizing great practice), Vajragarbha Bodhisattva, and Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) all praised Vairocana Buddha in unison with verses: 'The realm of the Buddhas is inconceivable, and so is the profound Dharma. Today I am able to hear and understand the profound meaning. The Dharmakaya (Dharmakaya, the Dharma body of the Buddha) does not speak of the body, and so are the Sambhogakaya (Sambhogakaya, the reward body of the Buddha) and the Nirmanakaya (Nirmanakaya, the manifestation body of the Buddha). The three bodies do not speak, this is the true meaning of speaking. Speaking and not speaking are both empty, neither one nor two. The speaker and the listener, all of this is like an illusion. Illusions cannot be obtained, the Buddha's expedient methods are like this.' After these Bodhisattvas finished reciting the verses, they sat down to listen to the Dharma. Avalokitesvara Bodhisattva said: 'World Honored One, for those who seek Siddhi (Siddhi, accomplishment)...'

。或在深山曠野之中。持誦咒法。未得成就。乏少糧食之。以是義故。令退菩提之心。我今為此等善男子。說諸天廚神咒。即說咒曰。

南牟喝羅怛那多羅那夜阇羅摩訶阇羅逗遛摩訶逗遛吽急速訶尼攝唵急速訶尼攝速

先以凈水洗缽。置缽凈巾上。復以凈灰于巾下。灰上鋪巾。含水噀缽。閉目誦咒。一百八遍。心念上妙天廚。於時諸天遣天童。奉送上妙之食。于缽中滿。即起頂禮彌勒世尊。次禮觀世音菩薩。即當食之。餘者散施一切眾多生。若人同食不可盡。得此食吃。自然證悉地也。將此咒咒人間食飲二十一遍。施與餓鬼。鬼得是食。免餓鬼苦。得生彌勒天宮。若至饑荒之年。以此咒咒人間飲食千八遍遍。可眾人食之。令無盡矣。饑荒之年十五日。白月圓滿。燒香仰面。向天視月。誦此咒咒月千八遍。當念言。月光所照眾生普得飽足。無飢渴想。十五日午時。咒日亦得。準前發願。每日常誦此咒千八遍。發願言。諸天王等。愿以餘食。遣諸天神十方界所有餓鬼。普與食之。食已便離彼苦。若人能於三年。一日日不闕作此法者。其利廣多矣。舍此身已。得生西方凈土。現世生中增益得福。持諸餘咒悉得成就。

爾時金剛藏王菩薩言。諸有情持三部咒。未得成就。有少功效。即而為防護。即說咒曰。

【現代漢語翻譯】現代漢語譯本：或者在深山曠野之中，持誦咒法，未能得到成就，缺少糧食。因為這個緣故，（有人）因此退失了菩提之心。我現在爲了這些善男子，說諸天廚神咒，即說咒曰：南牟喝羅怛那多羅那夜（nāmaḥ ratna-trayāya，皈依三寶）阇羅摩訶阇羅（jara mahājara，衰老，大衰老）逗遛摩訶逗遛（dīrgha mahādīrgha，長，極長）吽急速訶尼攝（hūṃ jalasya hani svāhā，吽，水的力量，摧毀，梭哈）唵急速訶尼攝速（oṃ jalasya hani svāhā，唵，水的力量，摧毀，梭哈，迅速）先用凈水洗缽，將缽放在乾淨的布巾上，再用乾淨的灰在布巾下，灰上鋪巾，含水噴灑缽，閉目誦咒一百零八遍，心中想著上妙天廚。這時諸天會派遣天童，奉送上妙的食物，在缽中盛滿。然後起身頂禮彌勒世尊（Maitreya），接著禮拜觀世音菩薩（Avalokiteśvara），就可以食用。剩餘的食物散施給一切眾多的生命。如果有人一同食用，（食物）也不會減少。得到這些食物吃，自然可以證得悉地（siddhi，成就）。將此咒語加持人間的食物和飲料二十一遍，施與餓鬼，鬼得到這些食物，免除餓鬼的痛苦，得以轉生到彌勒天宮。如果遇到饑荒之年，用此咒語加持人間的飲食一千零八遍，可以給眾人食用，使之無窮無盡。饑荒之年的十五日，白月圓滿，燒香仰面，向天看著月亮，誦此咒語加持月亮一千零八遍，應當唸誦說：『月光所照的眾生普遍得到飽足，沒有飢渴的想法。』十五日午時，加持太陽也可以，按照之前的方法發願。每天常誦此咒語一千零八遍，發願說：『諸天王等，愿以剩餘的食物，派遣諸天神給十方界所有餓鬼，普遍給他們食物。』（餓鬼）食已便脫離痛苦。如果有人能夠在三年內，一天都不間斷地做這個法，他的利益非常廣大。捨棄此身之後，可以往生西方凈土，現世生活中增加福報，持誦其他咒語都能得到成就。這時金剛藏王菩薩（Vajragarbha）說：『諸位有情持誦三部咒，未能得到成就，只有少許功效，現在為你們做防護。』即說咒曰：

【English Translation】 English version: Or in deep mountains and remote wildernesses, holding and reciting mantras, yet failing to achieve success and lacking food. Because of this reason, (some) therefore lose their Bodhi mind. Now, for these good men, I will speak the Mantra of the Heavenly Kitchen, that is, I speak the mantra: Namo Ratna Trayaya (nāmaḥ ratna-trayāya, Homage to the Triple Gem) Jara Mahajara (jara mahājara, Old age, great old age) Dirgha Mahadirgha (dīrgha mahādīrgha, Long, extremely long) Hum Jalasya Hani Svaha (hūṃ jalasya hani svāhā, Hum, the power of water, destroy, Svaha) Om Jalasya Hani Svaha (oṃ jalasya hani svāhā, Om, the power of water, destroy, Svaha, quickly) First, wash the bowl with clean water, place the bowl on a clean cloth, then place clean ashes under the cloth, spread the cloth over the ashes, spray water on the bowl, close your eyes and recite the mantra one hundred and eight times, thinking of the supreme heavenly kitchen in your mind. At this time, the devas will send heavenly children to offer supreme food, filling the bowl. Then, rise and prostrate to Maitreya (Maitreya) Buddha, then bow to Avalokiteśvara (Avalokiteśvara) Bodhisattva, and then you can eat it. Distribute the remaining food to all living beings. If others eat together, (the food) will not diminish. By obtaining and eating this food, one can naturally attain siddhi (siddhi, accomplishment). Consecrate human food and drink with this mantra twenty-one times and give it to the hungry ghosts. When the ghosts receive this food, they will be freed from the suffering of hungry ghosts and be reborn in Maitreya's heavenly palace. If there is a year of famine, consecrate human food and drink with this mantra one thousand and eight times, so that everyone can eat it, making it inexhaustible. On the fifteenth day of the famine year, when the white moon is full, burn incense, look up, and gaze at the moon, reciting this mantra to consecrate the moon one thousand and eight times. You should recite: 'May all beings illuminated by the moonlight be universally satisfied, without thoughts of hunger and thirst.' At noon on the fifteenth day, consecrating the sun is also possible, making vows according to the previous method. Recite this mantra one thousand and eight times every day, making the vow: 'May the heavenly kings, etc., use the remaining food to send the heavenly gods to all hungry ghosts in the ten directions, universally giving them food.' After (the hungry ghosts) eat, they will be freed from suffering. If someone can do this practice every day for three years without fail, the benefits will be very great. After abandoning this body, one can be reborn in the Western Pure Land, increase blessings in this life, and achieve success in holding other mantras. At this time, Vajragarbha (Vajragarbha) Bodhisattva said: 'If sentient beings hold the three root mantras but have not achieved success and have only a little effect, now I will provide protection for you.' Then he spoke the mantra:

怛姓他唵跋折羅娑婆耶娑婆訶

若持咒之人覺有不安。當知即是諸魔夜迦等惱亂。即急誦此咒。我與十方藏王及諸眷屬。至彼作護。一切諸夜迦魔鬼眾忙怕自死。若得蘇息。遠走他方。不敢他住也。爾時釋迦牟尼佛言。善哉善哉。汝等諸菩薩等。能為一切眾。問是諸事。及說神咒。令諸有情普受安樂。又言。普當知。此心地法門甚深經典。是無量無數無邊恒河沙諸佛所說。難可得見。難可得聞。若人曾於遍去無量劫中。供養諸佛。深樂佛法。厭離世間生死往返。曾聞諸佛所說深法。以是義故。今始得聞此心地經典及陀羅尼。又更精勤一心讀誦。如是人等真是佛子。何以故。此人不久得無上正覺菩提。當知此經是諸經中王。此咒是諸咒中王。汝等諸菩薩摩訶薩。當須流佈于閻浮提。與諸眾生作大利樂。令持咒者速成悉地。

爾時毗盧遮那佛言。流佈此經。先觀根性。然後付囑。何以故。智惠之人聞之深信。無智之人必生驚怖。復有疑心。令彼眾生返招其罪。死入地獄。為謗此經及諸佛等。獲如是報。當說此經。眾會不聞。為在清凈法界中說。時釋迦牟尼佛及五大菩薩。頂禮毗盧遮那佛已。辭退而至閻浮提菩提樹下。為眾說法。此後滅度后。付五大菩薩。流傳於世。為諸聲聞。不聞佛說見諸菩薩眾。

【現代漢語翻譯】現代漢語譯本：『怛姓他唵跋折羅娑婆耶娑婆訶』如果持咒的人覺得心神不安，應當知道這是諸魔夜迦（Yaksa，一種夜叉）等在惱亂。立即誦唸此咒，我與十方藏王以及所有眷屬，會到那裡去保護你。一切夜迦魔鬼眾會忙著害怕自己死去，如果能夠甦醒，就會遠遠逃到其他地方，不敢再住在這裡。』這時，釋迦牟尼佛說：『好啊，好啊！你們這些菩薩等，能夠為一切眾生，詢問這些事情，以及宣說神咒，讓所有有情眾生普遍得到安樂。』又說：『你們應當知道，這心地法門是非常深奧的經典，是無量無數無邊恒河沙數的諸佛所說，難以見到，難以聽聞。如果有人曾經在過去無量劫中，供養諸佛，深深喜愛佛法，厭離世間生死的往返，曾經聽聞諸佛所說的深奧佛法，因為這個緣故，現在才能夠聽聞這部心地經典以及陀羅尼。又更加精勤一心讀誦，這樣的人等真是佛子。為什麼呢？因為這個人不久就能得到無上正覺菩提。應當知道這部經是所有經中的王，這個咒是所有咒中的王。你們這些菩薩摩訶薩，應當在閻浮提（Jambudvipa，我們所居住的這個世界）流佈，給所有眾生帶來巨大的利益和快樂，讓持咒的人迅速成就悉地（Siddhi，成就）。』這時，毗盧遮那佛（Vairocana，報身佛）說：『流佈這部經，先要觀察眾生的根性，然後再交付囑託。為什麼呢？有智慧的人聽了會深信不疑，沒有智慧的人必定會產生驚恐，還會有疑心，讓那些眾生反而招來罪過，死後墮入地獄，因為誹謗這部經以及諸佛等，獲得這樣的報應。應當在眾會聽不到的地方宣說這部經，在清凈法界中宣說。』當時，釋迦牟尼佛以及五大菩薩，頂禮毗盧遮那佛后，告退而來到閻浮提菩提樹下，為眾生說法。此後滅度后，交付給五大菩薩，流傳於世。因為諸位聲聞，沒有聽聞佛陀所說，只見到諸位菩薩眾。

【English Translation】 English version: 『Tadyatha Om Vajra Svaha』 If the mantra holder feels uneasy, know that it is the Yakshas (Yaksha, a type of spirit) and others who are disturbing them. Immediately recite this mantra, and I, along with the Ten Direction Treasure Kings and all their retinue, will go there to protect you. All the Yaksha demons will be busy fearing their own death, and if they can recover, they will flee far away to other places, not daring to stay here.』 At this time, Shakyamuni Buddha said, 『Good, good! You Bodhisattvas are able to ask about these matters for all beings, and to proclaim the divine mantra, so that all sentient beings may universally receive peace and happiness.』 He also said, 『You should know that this Mind-Ground Dharma Gate is a very profound scripture, spoken by countless, innumerable, boundless, Ganges-river-sand-number of Buddhas. It is difficult to see and difficult to hear. If someone has, in the past countless kalpas, made offerings to the Buddhas, deeply loved the Buddha Dharma, been weary of the cycle of birth and death in the world, and heard the profound Dharma spoken by the Buddhas, then for this reason, they are now able to hear this Mind-Ground Scripture and Dharani. And they are even more diligent in single-mindedly reciting it. Such people are truly children of the Buddha. Why? Because this person will soon attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). Know that this scripture is the king among all scriptures, and this mantra is the king among all mantras. You Bodhisattva-Mahasattvas should propagate it in Jambudvipa (Jambudvipa, the world we live in), bringing great benefit and happiness to all beings, so that those who hold the mantra may quickly achieve Siddhi (Siddhi, accomplishment).』 At this time, Vairocana Buddha (Vairocana, the Sambhogakaya Buddha) said, 『When propagating this scripture, first observe the nature of beings, and then entrust it. Why? Because wise people will deeply believe it when they hear it, but unwise people will surely be frightened, and will also have doubts, causing those beings to instead invite sin upon themselves, and fall into hell after death, receiving such retribution for slandering this scripture and the Buddhas.』『This scripture should be spoken where the assembly cannot hear it, and spoken in the pure Dharma realm.』 At that time, Shakyamuni Buddha and the Five Great Bodhisattvas bowed to Vairocana Buddha, took their leave, and came to the Bodhi tree in Jambudvipa to teach the Dharma to beings. After his Parinirvana (Parinirvana, complete extinction), he entrusted it to the Five Great Bodhisattvas to propagate in the world, because the Shravakas (Shravakas, disciples who hear the Buddha's teachings) did not hear what the Buddha said, but only saw the assembly of Bodhisattvas.

流佈此經。深心驚疑。不信不受。時觀世音菩薩言。汝等聲聞。此經非汝境界。非汝所知。是毗盧遮那佛與千百億化身釋迦及大菩薩而說。是故非汝所知。時諸大眾同聞。聞已悲泣而淚。嘆未曾有。爾時眾會歡喜信受。作禮奉行。

毗盧遮那佛別行經一卷

(點本云)。

祕錄云。復題云毗盧遮那別行經(曉)。

常曉進宦錄云。大毗盧遮那三種悉地法一卷。

祕錄云。清凈毗盧遮那三種悉地一捲(曉)。

私云。祕錄題與本錄題少相違如何。

或人云。慈鎮和尚被尋菅原為長之處。俈字非古文也。正作嚳字形也。急告也。甚也(云云)帝嚳王名也。古文卜云。事來勘之。

(點書云)。

建久五年八月二十二日。大原御自筆本寫之畢。

嘉歷二年三月四日。於心城房書寫了。即日一校了。

師曰普普缽五(云云)。

建武元年六月十六日　於心城房兩點畢文明十三年(辛丑)五月二十八日　于東坂本宗聚寺。以東塔東谷正覺房救舜法印本。偏為弘通利生寫之。

(再校云)三部都法大阿阇梨昌俊記之。

於時寬永十五(戊寅)二月二十三日　感得之。

睿岳止觀院北澗八部尾竹林院盛憲。

元祿元(戊

【現代漢語翻譯】現代漢語譯本流傳這部經時，內心深深地驚恐和懷疑，不相信也不接受。這時觀世音菩薩（Avalokiteśvara Bodhisattva，菩薩名）說：『你們這些聲聞（Śrāvaka，小乘修行者），這部經不是你們的境界，不是你們所能理解的。這是毗盧遮那佛（Vairocana Buddha，佛名）與千百億化身釋迦（Śākyamuni，佛名）以及大菩薩們所說的，所以不是你們所能理解的。』當時，所有大眾都聽到了這些話，聽后悲傷哭泣，感嘆從未有過這樣的事。那時，所有集會的人都歡喜信受，行禮並遵照奉行。

《毗盧遮那佛別行經》一卷

（點本云）。

祕錄云：又題為《毗盧遮那別行經》（曉）。

常曉進宦錄云：《大毗盧遮那三種悉地法》一卷。

祕錄云：《清凈毗盧遮那三種悉地》一卷（曉）。

私下認為：祕錄的題目與本錄的題目稍微有衝突，這是為什麼呢？

有人說：慈鎮和尚被尋菅原為長之處，俈字不是古文，應該寫作嚳字形。意思是急告，甚也。（云云）帝嚳是王的名字。古文卜云：事情來了就查閱。

（點書云）。

建久五年八月二十二日，大原御自筆本抄寫完畢。

嘉歷二年三月四日，在心城房書寫完畢。當日一校完畢。

師曰：普普缽五（云云）。

建武元年六月十六日，在心城房兩點完畢。文明十三年（辛丑）五月二十八日，在東坂本宗聚寺，以東塔東谷正覺房救舜法印本，專門爲了弘揚流通利益眾生而抄寫。

（再校云）三部都法大阿阇梨昌俊記之。

於時寬永十五年（戊寅）二月二十三日，感得之。

睿岳止觀院北澗八部尾竹林院盛憲。

【English Translation】 English version When this scripture was circulated, [people] were deeply alarmed and doubtful, not believing or accepting it. At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, name of a Bodhisattva) said, 'You Śrāvakas (Śrāvaka, practitioners of Hinayana), this scripture is not within your realm, nor is it something you can understand. This is what Vairocana Buddha (Vairocana Buddha, name of a Buddha) spoke with billions of manifested bodies of Śākyamuni (Śākyamuni, name of a Buddha) and great Bodhisattvas, therefore it is not something you can understand.' At that time, all the assembly heard these words, and after hearing them, they wept with sorrow, marveling that such a thing had never happened before. At that time, all those assembled joyfully believed and accepted it, paid homage, and followed it accordingly.

One fascicle of the 'Separate Practice Scripture of Vairocana Buddha'.

(Pointed edition says).

Secret Record says: Also titled 'Separate Practice Scripture of Vairocana' (Xiao).

Chang Xiao's Advancement Record says: One fascicle of 'The Three Siddhi Methods of Mahāvairocana'.

Secret Record says: One fascicle of 'The Three Siddhis of Pure Vairocana' (Xiao).

Privately I wonder: How is it that the title in the Secret Record slightly contradicts the title in this record?

Someone said: The place where Cizhen, the high priest, was sought by Sugawara no Tamenaga, the character 俈 is not an ancient character, it should be written as the shape of the character 嚳. It means urgent announcement, extremely. (Etc.) Emperor Ku is the name of a king. Ancient text divination says: When something happens, examine it.

(Pointed book says).

On the twenty-second day of the eighth month of the fifth year of Kenkyū, the original manuscript in Ōhara was completely copied.

On the fourth day of the third month of the second year of Kalaku, the writing was completed at the Xin Cheng room. The first proofreading was completed on the same day.

The master said: Pu Pu Bo Wu (etc.).

On the sixteenth day of the sixth month of the first year of Kenmu, the two dots were completed at the Xin Cheng room. On the twenty-eighth day of the fifth month of the thirteenth year of Bunmei (Xin Chou), at the Zongju Temple in Higashi Sakamoto, using the edition of the Dharma Seal of Salvation of Shun from the Jōgaku room in the East Valley of the East Pagoda, it was copied specifically for the purpose of propagating and benefiting sentient beings.

(Re-proofread says) Written by Ācārya Changjun, the great master of the three sections of Dharma.

At that time, on the twenty-third day of the second month of the fifteenth year of Kan'ei (Wu Yin), it was gratefully obtained.

Shengxian of the Kitadani Hachibu Otake Rinzai Temple of Mount Ei's Zhikan-in.

辰)十一月七日　令書寫畢。

三部都法大阿阇梨豪珍

元文三戌年八月二十一日　以紅葉溪藏本寫之。　　　　　　　自在金剛韶真

寶曆二壬申四月十三日　以大僧正韶真本。寫延歷寺東塔南澗吉祥之室中。諳生生奉行。　　　　　　　　　　　實靈

明和七年庚寅七月四日　以大僧都實靈本。寫于東睿山寶勝院唸誦窟中。　吉祥金剛貫亮

文政六年癸未十月　以圓福寺元瑜阇梨本。令書寫之。自手一校了。　　龍肝

【現代漢語翻譯】現代漢語譯本：（辰）十一月七日，抄寫完畢。三部都法大阿阇梨（Acharya，導師）豪珍元文三年戌年八月二十一日，以紅葉溪藏本抄寫。自在金剛韶真寶曆二年壬申四月十三日，以大僧正韶真本，于延歷寺東塔南澗吉祥之室中抄寫。諳生生奉行。實靈明和七年庚寅七月四日，以大僧都實靈本，于東睿山寶勝院唸誦窟中抄寫。吉祥金剛貫亮文政六年癸未十月，以圓福寺元瑜阿阇梨（Acharya，導師）本，令書寫之。自手一校了。龍肝

【English Translation】 English version: 7th day of the 11th month (of the year of the Dragon), copying completed. Great Acharya (Acharya, teacher) of the Three Divisions of Dharma, Gochin. 21st day of the 8th month of the year of the Dog, Genbun 3, copied from the Hongyexi (Red Maple Creek) manuscript. Jizai Kongō (Unfettered Vajra) Shojin. 13th day of the 4th month of the year of the Monkey, Hōreki 2, copied from the manuscript of Daisojo (Great High Priest) Shojin, in the auspicious chamber of the south ravine of the east pagoda of Enryaku-ji Temple. Ansei faithfully executed. Jitsurei. 4th day of the 7th month of the year of the Tiger, Meiwa 7, copied from the manuscript of Daisozu (Great High Priest) Jitsurei, in the recitation cave of Hōshō-in Temple on Mount Tōei. Kisshō Kongō (Auspicious Vajra) Kanryō. October of the year of the Sheep, Bunsei 6, ordered to be copied from the manuscript of Acharya (Acharya, teacher) Gen'yu of Enpuku-ji Temple. Personally proofread once. Ryūkan.