T19n0920_佛心經
大正藏第 19 冊 No. 0920 佛心經
No. 920
佛心經品亦通大隨求陀羅尼捲上
三藏菩提流志奉 詔譯
如是我聞。一時佛住俱焰彌國金剛山頂。遍觀十方皆如火色。爾時如來即噓長嘆。普視眾生都無差途。善哉眾生當何所救。思惟已訖。一切諸佛世界。及諸菩薩境界。上至三十三天。下至十金剛際及魔宮殿悉皆震動。其時即有過現未來一切諸佛。應念正思。復有諸菩薩等。住自心中而復不動。復有諸金剛領諸眷屬執金剛事。不安其座遊行十方復有諸天仙魔眾怖走無處。爾時即有十金剛藏菩薩前整衣服。白佛言。世尊今者此瑞。為惡相耶為善相耶。爾時如來但自思念而復不答。其時會中有菩薩名金剛愍。告金剛藏菩薩言。是相不善。佛今悲愍入慈心三昧不名為善。且自凈心待佛所宣。爾時復有德藏菩薩。問金剛愍言。云何名為慈悲三昧。即金剛愍告言。正是救攝之處。善哉善哉。其時各凈身心。在須臾之間。見如來心遍諸眾生。爾時如來從三昧起告言。諸善男子善哉善哉眾生沒盡。汝悉知不。我今見諸眾生不解我法不知我心。不到我際被魔所持。如何救得誰有方計護得。眾生誰有方計攝得此毒。其時即有二十千萬億菩薩。皆是灌頂大法王子威德自在。來白佛言。
【現代漢語翻譯】 現代漢語譯本 《佛心經品亦通大隨求陀羅尼捲上》
三藏菩提流志奉 詔譯
如是我聞（我是這樣聽說的）。一時，佛住在俱焰彌國（Kuyem彌國）的金剛山頂。遍觀十方，都呈現火紅色。當時，如來長嘆一聲，普遍觀察眾生，沒有差別。『善哉，眾生應當如何救度？』 思惟完畢，一切諸佛世界，以及諸菩薩境界，上至三十三天（Trayastrimsa），下至十金剛際以及魔宮殿，都震動起來。當時，即有過、現、未來一切諸佛，應念正思。又有諸菩薩等，安住于自身心中而不動搖。又有諸金剛（Vajra），帶領眷屬，執行金剛之事，不安於座。十方又有諸天仙魔眾，驚慌逃竄無處可去。當時，即有十金剛藏菩薩（Vajragarbha Bodhisattva）上前整理衣服，對佛說：『世尊，如今此瑞相，是惡相呢？還是善相呢？』 當時，如來只是自己思念，沒有回答。當時，法會中有一位菩薩，名叫金剛愍（Vajrapani），告訴金剛藏菩薩說：『此相不善。佛如今悲憫眾生，入慈心三昧（loving-kindness samadhi），不能稱之為善。且各自清凈身心，等待佛的宣說。』 當時，又有德藏菩薩（Gunagarbha Bodhisattva），問金剛愍說：『如何稱作慈悲三昧？』 金剛愍回答說：『正是救攝之處。善哉善哉。』 當時，各自清凈身心。在很短的時間內，見到如來的心遍及所有眾生。當時，如來從三昧中起身，說道：『諸位善男子，善哉善哉，眾生沉沒殆盡。你們都知道嗎？我如今見到諸眾生不理解我的法，不知道我的心，不能到達我的境界，被魔所控制。如何才能救得了他們？誰有方法計策可以守護他們？誰有方法計策可以懾服此毒？』 當時，即有二十千萬億菩薩，都是灌頂大法王子，威德自在，前來對佛說：
【English Translation】 English version The Sutra of Buddha's Heart, Also Connecting to the Great Compassion Dharani, Volume 1
Translated by Tripitaka Bodhiruci under Imperial Decree
Thus have I heard. At one time, the Buddha resided on the summit of Mount Vajra (Diamond Mountain) in the country of Kuyem (俱焰彌國). Surveying the ten directions, all appeared to be the color of fire. At that time, the Tathagata (如來) sighed deeply, observing all sentient beings without distinction. 'Excellent, how should these sentient beings be saved?' After contemplating this, all the Buddha-worlds, as well as the realms of all Bodhisattvas, from the Thirty-three Heavens (Trayastrimsa) above to the ten Vajra boundaries and the demon palaces below, all trembled. At that time, all Buddhas of the past, present, and future, responded with correct thought. Furthermore, there were Bodhisattvas who remained unmoved within their own minds. Furthermore, there were Vajras (金剛), leading their retinues, performing Vajra deeds, uneasy in their seats. In the ten directions, there were also various celestial beings, immortals, and demonic beings, fleeing in fear without a place to go. At that time, the ten Vajragarbha Bodhisattvas (金剛藏菩薩) stepped forward, adjusted their robes, and said to the Buddha: 'World Honored One, is this auspicious sign an evil omen or a good omen?' At that time, the Tathagata only contemplated to himself and did not answer. At that time, in the assembly, there was a Bodhisattva named Vajrapani (金剛愍), who said to Vajragarbha Bodhisattva: 'This sign is not good. The Buddha is now in compassion, entering the Samadhi of Loving-kindness (慈心三昧), it cannot be called good. Let us purify our minds and await the Buddha's proclamation.' At that time, there was also a Bodhisattva named Gunagarbha (德藏菩薩), who asked Vajrapani: 'What is called the Samadhi of Loving-kindness?' Vajrapani replied: 'It is precisely the place of rescue and protection. Excellent, excellent.' At that time, each purified their body and mind. In a short moment, they saw the Buddha's heart pervading all sentient beings. At that time, the Tathagata arose from Samadhi and said: 'Virtuous men, excellent, excellent, sentient beings are almost entirely submerged. Do you all know this? I now see that these sentient beings do not understand my Dharma, do not know my heart, cannot reach my realm, and are controlled by demons. How can they be saved? Who has a method or plan to protect them? Who has a method or plan to subdue this poison?' At that time, there were twenty kotis of nayutas of Bodhisattvas, all of whom were inaugurated Dharma princes, with majestic virtue and freedom, who came before the Buddha and said:
世尊我有菩薩慈。佛言此非慈攝。復有百千萬億恒河沙數世界金剛密跡。一一密跡持四天下力士。前白佛言。世尊我能力攝。佛言金剛此非力攝。其時復有一切世界大自在天。能變身為佛來白佛言。世尊我有自在變化所攝。佛言非汝幻惑所知。于眾會中有一菩薩名曰實德。白佛言世尊如是金剛菩薩天仙。皆悉不能攝持。佛今如何令諸眾生得脫此難。爾時如來告實德菩薩言。唯有如來心中心之不能及。何以故。能令諸魔生大慈故。能令諸法隨應現故。能令諸佛常不離故。能令諸菩薩為眷屬故。能令諸金剛施威力故。能令諸天眾常擁護故。諸大藥叉羅剎成助法眾故。能令一切諸大鬼神生歡喜故。能令所持誦者等佛力故。等佛心故。等佛智故。等佛威故。能令持者心所為作無不辦故。能令所有障難皆斷絕故。帝釋梵王常扶持故。能令一切直至菩提無退轉故。世間所有事業自明瞭故。乃至過去未來現在。一切世界有通無通有智無智有賢無賢。盡歸伏故。爾時大會聞說此已。咸欲聽受。于大眾中忽起光明過百千日。爾時實德菩薩問佛言。此是何光何等因緣。答言此歡喜光從心中心生。世尊當知此光不可量不可稱。不可讚嘆亦無印可。何以故為同諸佛無印可故。同諸如來無所得故一切諸相亦無見故。守慎諸根無舍離故。使諸魔怨不
{ "translations": [ "現代漢語譯本：", "世尊，我擁有菩薩的慈悲。（菩薩：梵文Bodhisattva的音譯，指立志成佛的修行者）", "佛說：『這並非慈悲所能涵蓋。』", "這時，又有百千萬億恒河沙數世界的金剛密跡（金剛密跡：佛教護法神），每一位金剛密跡都擁有四大天下的力士。", "他們上前稟告佛說：『世尊，我能以力量攝伏。』", "佛說：『金剛，這並非力量所能攝伏。』", "當時，又有一切世界的大自在天（大自在天：佛教欲界頂天的天主），能變化成佛的形象來稟告佛說：『世尊，我擁有自在變化所能攝伏。』", "佛說：『這不是你的幻惑所能瞭解的。』", "在眾會中，有一位菩薩名叫實德（實德：菩薩名）。他稟告佛說：『世尊，像這些金剛、菩薩、天仙，都不能夠攝持，佛現在要如何使眾生能夠脫離這些災難呢？』", "這時，如來告訴實德菩薩說：『只有如來心中心（心中心：指如來之心，一切法的中心）的力量是不可及的。』", "『為什麼呢？因為它能使眾魔生起大慈悲心。』", "『能使一切諸法隨著因緣顯現。』", "『能使諸佛永遠不離開。』", "『能使諸菩薩成為眷屬。』", "『能使諸金剛施展威力。』", "『能使諸天眾常常擁護。』", "『能使諸大藥叉（藥叉：一種守護神）、羅剎（羅剎：一種惡鬼）成為輔助佛法的眷屬。』", "『能使一切諸大鬼神生起歡喜心。』", "『能使持誦心中心法的人，獲得等同於佛的力量。』", "『等同於佛的心。』", "『等同於佛的智慧。』", "『等同於佛的威德。』", "『能使修持者心中所想所做的事情沒有不成功的。』", "『能使所有障礙和災難都斷絕。』", "『能使帝釋（帝釋：佛教護法神）和梵王（梵王：佛教護法神）常常扶持。』", "『能使一切眾生直至菩提（菩提：覺悟）永不退轉。』", "『世間所有事業自然明瞭。』", "『乃至過去、未來、現在，一切世界，無論有神通或無神通，有智慧或無智慧，有賢能或無賢能，都完全歸順。』", "當時，大會聽聞這些話后，都想聽受心中心法。在眾人之中忽然升起光明，勝過百千個太陽。", "這時，實德菩薩問佛說：『這是什麼光？是什麼因緣產生的？』", "佛回答說：『這是歡喜光，從心中心生起。世尊，應當知道，此光不可衡量，不可稱量，不可讚嘆，也沒有印可。』", "『為什麼呢？因為它與諸佛一樣，沒有印可。』", "『與諸如來一樣，沒有所得。一切諸相也無法看見。』", "『守護謹慎諸根，沒有舍離。』", "『使諸魔怨不…』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ] , "english_translations": [ "English version:", "World Honored One, I have the compassion of a Bodhisattva. (Bodhisattva: a being who is on the path to Buddhahood)", "The Buddha said, 'This is not encompassed by compassion.'", "At that time, there were Vajra Secret Traces (Vajra Secret Traces: Buddhist Dharma protectors) from hundreds of thousands of millions of Ganges River sands of worlds, each Secret Trace holding the strength of the four continents.", "They came forward and said to the Buddha, 'World Honored One, I can subdue with strength.'", "The Buddha said, 'Vajra, this is not subdued by strength.'", "At that time, there were also the Great自在天 (Great自在天: the lord of the highest heaven in the Desire Realm) of all worlds, who could transform into the form of the Buddha and came to report to the Buddha, 'World Honored One, I have the自在變化 (自在變化: unconstrained transformation) that can subdue.'", "The Buddha said, 'This is not known by your illusions.'", "In the assembly, there was a Bodhisattva named Real Virtue (Real Virtue: name of a Bodhisattva). He reported to the Buddha, 'World Honored One, if these Vajras, Bodhisattvas, and celestial beings cannot subdue, how can the Buddha now enable sentient beings to escape these difficulties?'", "At that time, the Tathagata told the Real Virtue Bodhisattva, 'Only the 如來心中心 (如來心中心: the heart of the Tathagata, the center of all dharmas) is beyond reach.'", "'Why? Because it can cause all demons to generate great compassion.'", "'It can cause all dharmas to appear according to conditions.'", "'It can cause all Buddhas to never leave.'", "'It can cause all Bodhisattvas to become family members.'", "'It can cause all Vajras to exert their power.'", "'It can cause all celestial beings to always protect.'", "'It can cause all great Yakshas (Yakshas: a type of guardian deity) and Rakshasas (Rakshasas: a type of demon) to become Dharma-assisting assemblies.'", "'It can cause all great ghosts and spirits to generate joy.'", "'It can cause those who uphold and recite the Heart-Center Dharma to obtain power equal to the Buddha.'", "'Equal to the Buddha's heart.'", "'Equal to the Buddha's wisdom.'", "'Equal to the Buddha's majesty.'", "'It can cause the practitioner's heart to accomplish everything it sets out to do.'", "'It can cause all obstacles and difficulties to be cut off.'", "'It can cause帝釋 (帝釋: Buddhist Dharma protector) and梵王 (梵王: Buddhist Dharma protector) to always support.'", "'It can cause all beings to never regress until Bodhi (Bodhi: enlightenment).'", "'All worldly affairs will naturally become clear.'", "'Even in the past, future, and present, in all worlds, whether with or without supernatural powers, with or without wisdom, with or without virtue, all will completely submit.'", "At that time, the great assembly, having heard these words, all desired to listen and receive the Heart-Center Dharma. Suddenly, a light arose in the assembly, surpassing hundreds of thousands of suns.", "At that time, the Real Virtue Bodhisattva asked the Buddha, 'What is this light? What is the cause and condition of its arising?'", "The Buddha replied, 'This is the light of joy, arising from the Heart-Center. World Honored One, you should know that this light is immeasurable, incalculable, unpraisable, and without endorsement.'", "'Why? Because it is the same as all Buddhas, without endorsement.'", "'The same as all Tathagatas, without attainment. All phenomena are also unseen.'", "'Guarding and being cautious of all senses, without abandoning.'", "'Causing all demonic enemies to not...'" ] }
得便故。能遮魔王諸道路故。以是因緣名心中心。爾時一切大眾白佛言。世尊我從所修因緣及佛妙教。未曾聞有如是讚歎功德大威神力。唯愿如來為我等輩。宣說此句證修覺地。唯愿使我于中修行。爾時如來告諸菩薩諸善男子。今當宣說。證修佛地有十種持必定成就。何等為十。
第一持心。於法無礙於佛生信於心平等。于眾生生慈於色無著。
第二持戒不闕。常攝在定修不妄語。好施眾生斷除憍慢。
第三莫行惡。修不殺戒勿食惡食。慎莫自讚莫見他過。
第四于諸求法莫生譏嫌。于諸佛教遮護過惡。于師僧中如父母想。
第五若行愿教慎莫遺失。于諸貧富等心觀察。須懷世諦而順諸人。
第六于佛句偈常須警察。所修諸法必須遍持。有所乞求應心即施。慎莫觀察上中下根。
第七所持契印。莫不凈行莫非時結。莫為名聞利養而用。有所行法亦不得舍非眾生。
第八於一切所有莫生偷竊斷非理惡莫行諂佞。于佛法要護如己命。乃至良賤莫存二心。
第九所救諸苦際不至誠者。實莫退心。莫自輕法莫使他輕。須斷己謗莫使他謗。必須質直常行耎語。勸存善道起大慈悲。
第十斷除邪行莫損虛空。志信堅固不辭疲苦。常勸不捨慕善知識。或於林泉清凈之
【現代漢語翻譯】 現代漢語譯本： 因為能夠得到方便的緣故，能夠遮蔽魔王的所有道路的緣故。因為這個因緣，所以叫做心中心。當時，所有的大眾對佛說：『世尊，我從所修的因緣以及佛的精妙教誨中，從未聽聞過如此讚歎功德、具有大威神力的法門。只希望如來能為我們宣說這句證修覺地的法門，只希望使我們能夠依此修行。』當時，如來告訴各位菩薩和各位善男子：『現在應當宣說，證修佛地有十種持戒必定能夠成就。哪十種呢？』
第一，持心。對於佛法沒有障礙，對於佛產生信心，對於心保持平等，對於眾生生起慈悲，對於色相沒有執著。
第二，持戒不缺。常常收攝心念在禪定中，修習不妄語，喜歡佈施眾生，斷除驕慢。
第三，不要做惡事，修習不殺戒，不要吃不好的食物，謹慎不要自我讚揚，不要看到別人的過錯。
第四，對於前來求法的人不要譏諷嫌棄。對於佛教，要遮護過失和罪惡。對於師父和僧人，要像對待父母一樣。
第五，如果奉行誓願和教誨，謹慎不要遺失。對於貧窮和富有的人，要平等地觀察。必須懷有世俗的真理，從而順應各種人。
第六，對於佛的語句和偈頌，常常需要警惕和考察。所修習的各種法門，必須普遍地受持。如果有人乞求，應該立即施捨，謹慎不要觀察對方是上根、中根還是下根。
第七，所持的契印（mudra），不要在不乾淨的地方行持，不要在不合適的時間結印，不要爲了名聞利養而使用。有所行持的法門，也不得捨棄非眾生。
第八，對於一切所有之物，不要產生偷盜之心，斷除非理性的惡行，不要行諂媚和姦佞之事。對於佛法的要義，要像保護自己的生命一樣。乃至對於身份高貴和低賤的人，都不要存有二心。
第九，所救助的各種困苦，如果對方不至誠，實在不要退失信心。不要自己輕視佛法，也不要使他人輕視佛法。必須斷除自己對佛法的誹謗，不要使他人誹謗佛法。必須正直，常常說柔和的語言，勸人保持善良的道路，生起大慈悲心。
第十，斷除邪惡的行為，不要損害虛空。志向和信心要堅定，不要推辭疲憊和辛苦。常常勸人不捨棄，仰慕善知識。或者在林泉清凈的地方
【English Translation】 English version: Because one can obtain convenience, because one can block all the paths of the demon king. Because of this cause and condition, it is called the Heart Center (Xin Zhong Xin). At that time, all the assembly said to the Buddha: 'World Honored One, from the causes and conditions I have cultivated and the Buddha's wonderful teachings, I have never heard of such praise of merit, great majestic spiritual power. I only hope that the Tathagata will explain to us this phrase of realizing and cultivating the ground of enlightenment, and I only hope to enable us to practice in it.' At that time, the Tathagata told the Bodhisattvas and good men: 'Now I shall proclaim that there are ten kinds of upholding that will surely lead to the accomplishment of the Buddha-ground through practice. What are the ten?'
First, upholding the mind. Being unobstructed in the Dharma, having faith in the Buddha, being equal in mind, generating compassion for sentient beings, and being unattached to form.
Second, upholding the precepts without deficiency. Constantly gathering the mind in samadhi, practicing not lying, being fond of giving to sentient beings, and cutting off pride and arrogance.
Third, do not engage in evil deeds, practice the precept of not killing, do not eat bad food, be careful not to praise oneself, and do not see the faults of others.
Fourth, do not be sarcastic or嫌棄 towards those who seek the Dharma. For the Buddha's teachings,遮護 faults and evils. In the Sangha of teachers and monks, regard them as parents.
Fifth, if you practice vows and teachings, be careful not to lose them. Observe the poor and the rich with an equal mind. You must cherish worldly truths and thus comply with all people.
Sixth, you must always be vigilant and examine the Buddha's phrases and verses. All the Dharmas you practice must be universally upheld. If there is a request, you should give immediately, and be careful not to observe whether the person is of superior, middle, or inferior capacity.
Seventh, the mudras (契印) you hold should not be performed in unclean places, nor should they be formed at inappropriate times, nor should they be used for fame and profit. The Dharmas you practice should not be abandoned to non-sentient beings.
Eighth, do not have thoughts of stealing anything, cut off irrational evil deeds, and do not engage in flattery and treachery. Protect the essentials of the Buddha's Dharma as you would your own life. Do not have two minds even towards those of noble and lowly status.
Ninth, if those you are saving from suffering are not sincere, do not lose heart. Do not belittle the Dharma yourself, nor allow others to belittle it. You must cut off your own slander of the Dharma, and do not allow others to slander it. You must be honest, always speak softly, encourage people to maintain the path of goodness, and arouse great compassion.
Tenth, cut off evil deeds, do not harm the void. Be firm in your aspirations and faith, and do not refuse fatigue and hardship. Always encourage people not to abandon, and admire good teachers. Or in the pure places of forests and springs
處發廣弘願。慎莫怯弱。唸唸存攝勿令邪見。常住大乘有善知識承迎禮拜。
如是十事能斷除者是持法證。決定直至無上菩提更不退轉。欲修菩薩及金剛身滿足不難。爾時諸菩薩聞說此已。白佛言世尊。如此願行我今修學。唯愿如來起大悲心說此神妙章句。大眾欣仰今欲受持。佛告諸善男子。樂說便說諦聽諦聽。爾時如來複以菩提心。契護于大眾令心不動。即說咒曰。
一切佛心中心大陀羅尼
唵跋啰跋啰糝跋啰糝跋啰印地㗚耶微輸達禰哈哈(二上六合同)嚕嚕遮㘑迦嚕遮㘑莎嚩訶
第一先以左右二手。二無名指各屈鉤。苾于中指后。以二大母指。各屈捻二小指甲上。二頭指各屈。鉤二無名指頭。二中指直豎頭指捻。合腕當於心上。其印即成。若人修持此契法者。得菩提心具足菩薩智。具足一切波羅蜜門。具攝在心。所有諸佛菩提及諸秘門。是此印攝。于凈室授持此契經七日間。所有法要即現目前。于諸魔道及眾生道及諸鬼神道。如是隱形伏匿。持此印契自然知處。更欲變形變亦不得。諸善男子。若得此契。應念即有十方諸佛雲集其頂。應念即有十方菩薩求為侍者。應念即有十方金剛求為給事。應念即有十方諸天侍衛供養。諸魔眷屬。悉捨本土來助法威。一切毗那夜迦求來供養。諸善男子欲
【現代漢語翻譯】 現代漢語譯本： 發起廣大的弘願，千萬不要怯懦退縮。念念不忘地守護正念，不要讓邪見產生。常住于大乘佛法之中，有善良的導師迎接禮拜。 如果能夠斷除以上這十件事，就是持有佛法並得到證悟。必定能夠直至無上菩提，不再退轉。想要修習菩薩行和金剛身，圓滿願望並不困難。當時，各位菩薩聽聞這些話后，對佛說：『世尊，這樣的願行我們現在開始修學。只希望如來發起大慈悲心，宣說這神奇微妙的章句。大眾都心懷欣喜仰慕，現在想要受持。』佛告訴各位善男子：『喜歡說就說吧，仔細聽，仔細聽。』當時，如來再次以菩提心，守護著大眾，使他們的心不動搖。隨即宣說了咒語： 一切佛心中心大陀羅尼 唵 跋啰 跋啰 糝跋啰 糝跋啰 印地㗚耶 微輸達禰 哈哈(二上六合同) 嚕嚕 遮㘑 迦嚕 遮㘑 莎嚩訶 首先用左右兩手，兩個無名指各自彎曲成鉤狀，靠在中指的後面。用兩個大拇指，各自彎曲按在兩個小指的指甲上。兩個食指各自彎曲，鉤住兩個無名指的指頭。兩個中指直立，食指捻住。合攏手腕放在心前。這個手印就結成了。如果有人修持這個手印，就能得到具足的菩提心和菩薩的智慧，具足一切波羅蜜（Paramita，到彼岸），全部攝持在心中。所有諸佛的菩提和各種秘密法門，都包含在這個手印之中。在清凈的房間里受持這個手印和經文七天，所有修法的要點就會立刻顯現在眼前。對於各種魔道、眾生道和各種鬼神道，像這樣隱形藏匿，持有這個手印自然就知道他們的所在之處。想要改變形貌也無法做到。各位善男子，如果得到這個手印，應該立刻就有十方諸佛雲集在你的頭頂。應該立刻就有十方菩薩前來請求作為侍者。應該立刻就有十方金剛前來請求供你差遣。應該立刻就有十方諸天侍衛供養。各種魔的眷屬，都會捨棄自己的領地前來幫助弘揚佛法。一切毗那夜迦（Vinayaka，障礙神）都會前來請求供養。各位善男子想要
【English Translation】 English version: Generate vast and extensive vows. Be careful not to be timid or weak. Constantly maintain mindfulness and prevent wrong views from arising. Abide steadfastly in the Mahayana (Great Vehicle) teachings, where virtuous teachers will welcome and pay homage. If one can eliminate these ten things, it is proof of upholding the Dharma. One will definitely progress towards unsurpassed Bodhi (Enlightenment) without regression. If you wish to cultivate the Bodhisattva path and attain the Vajra (Diamond) body, fulfilling your aspirations will not be difficult. At that time, the Bodhisattvas, upon hearing this, said to the Buddha: 'World Honored One, we will now cultivate and learn these vows and practices. We beseech the Tathagata (Thus Come One) to generate great compassion and speak this miraculous and profound verse. The assembly is filled with joy and admiration and wishes to receive and uphold it.' The Buddha told the virtuous men: 'Speak if you are pleased to speak, listen attentively, listen attentively.' At that time, the Tathagata, with Bodhicitta (the mind of enlightenment), protected the assembly, ensuring their minds remained steadfast. He then spoke the mantra: The Great Dharani (Mantra) of the Heart Center of All Buddhas Om Bala Bala Sambala Sambala India Vi Shudane Haha (both upper six together) Lulu Zheli Kalu Zheli Svaha First, with both the left and right hands, bend the two ring fingers into hooks, placing them behind the middle fingers. Bend the two thumbs and press them onto the nails of the two little fingers. Bend the two index fingers and hook the tips of the two ring fingers. Keep the two middle fingers straight and upright, with the index fingers touching them. Bring the wrists together in front of the heart. The mudra (hand gesture) is thus formed. If a person cultivates this mudra, they will attain the complete Bodhicitta and the wisdom of a Bodhisattva, possessing all the Paramitas (perfections), all contained within the mind. All the Bodhi of the Buddhas and the secret Dharma gates are contained within this mudra. If one receives and upholds this mudra and scripture in a clean room for seven days, all the essential Dharma teachings will immediately appear before them. Regarding the paths of demons, sentient beings, and various spirits, even if they conceal themselves, by holding this mudra, one will naturally know their location. They will be unable to transform their forms. Virtuous men, if you obtain this mudra, immediately the Buddhas of the ten directions will gather on your crown. Immediately the Bodhisattvas of the ten directions will seek to be your attendants. Immediately the Vajras of the ten directions will seek to serve you. Immediately the Devas (gods) of the ten directions will attend and make offerings. All the retinues of Mara (demon), will abandon their own lands to assist in the power of the Dharma. All the Vinayakas (obstructing spirits) will seek to come and make offerings. Virtuous men, if you wish to
降伏魔怨外道。先結此契咒三七遍。舉在心上。回身起立左轉一幣。其時大地震烈。其魔諸眾陷入下方永不復出。縱有出者是佛慈愍。然始得出慎莫生瞋。持此咒者若生瞋者。十方浩沸非歡喜。時十方始安。諸善男子。當佛之首諸法之母諸契之王。十方諸佛從此而生。如諸佛世尊無有過者。若不過者必須記持勿輕用也。量事大小用之。若持諸法。先以此契為首。不得此契諸法無主。縱有成就所有身心亦不決定。諸神不衛所作諸法多諸障難。慎之慎之莫不凈用。
第二菩提心成就契(一名十方如來同印頂契用前咒)。
先以左右二手。中指相交右押左。于虎口中出頭。二無名指並屈。押二中指背上。二母指各捻。二無名指后相拄頭。二頭指於二無名指背上頭相拄。二小指直豎合。頭相拄成。若善男子善女人。得此契持者。轉業消障速證無上正等菩提。常持此契得聞持不忘。于諸法要自然通達。從久遠來所未持者。應心所作皆悉契合。持法之時有諸外道及魔波旬。來欲惱者舉心即退。欲有所須點契即來。乃至千變萬化能惑人法。結契持心即現本形。地中伏藏龍宮寶處。若有所須以契指之應時即至。十方世界所有法要欲得成者。于初夜間結契持誦。不離本坐。便取睡眠十方世界所有要法。心所欲者即自教來。若
【現代漢語翻譯】 現代漢語譯本 降伏魔怨外道，先結此契（手印）咒語三七遍，舉在心上。回身起立，左轉一週。其時大地震烈，那些魔眾陷入下方，永遠不能復出。縱然有出來的，也是佛的慈悲憐憫。然而才能夠出來，要謹慎，不要生起嗔恨。持此咒的人如果生起嗔恨，十方世界都會動盪不安，不會有歡喜。這時十方世界才能安定。各位善男子，這是諸佛之首，諸法之母，諸契之王。十方諸佛從此而生，如同諸佛世尊一樣，沒有超過它的。如果不超過它，必須記住並持有，不要輕易使用。根據事情的大小來使用它。如果修持各種法門，先以此契為首。沒有得到此契，各種法門就沒有主導。縱然有所成就，所有的身心也不穩定。諸神不衛護，所作的各種法門多有障礙和困難。要謹慎，要謹慎，不要不乾淨地使用。 第二，菩提心成就契（又名十方如來同印頂契，用前面的咒語）。 先用左右二手，中指相交，右中指壓在左中指上，在虎口中伸出指頭。兩個無名指併攏彎曲，壓在兩個中指的背上。兩個拇指各自捻住兩個無名指的後面，指頭互相抵住。兩個食指在兩個無名指的背上，指頭互相抵住。兩個小指直立合攏，指頭互相抵住。如果善男子善女人，得到此契並持有，能夠轉變業力，消除障礙，迅速證得無上正等菩提。經常持有此契，能夠得到聞持不忘的記憶力，對於各種法要自然通達。從很久遠以來所沒有持有的法門，應心所想，都能契合。持法的時候，如果有各種外道以及魔波旬，想要來惱亂，只要心念一動，他們就會退去。想要有所需求，點一下手印，他們就會立刻到來。乃至千變萬化，能夠迷惑人的法術，結契並持心，他們就會立刻顯現出本來的形狀。地中的伏藏，龍宮的寶藏，如果有所需要，用手印指向它，應時就會到來。十方世界所有的法要，想要成就，在初夜時分結契持誦，不離開原來的座位，然後就去睡覺，十方世界所有的重要法門，心中所想要的，就會自己來教導。如果
【English Translation】 English version To subdue demonic adversaries and heretics, first form this Mudra (hand seal) and recite the mantra twenty-one times (three sets of seven), raise it to your heart. Turn around, stand up, and turn one circle to the left. At that time, the earth will quake violently, and those demonic hosts will sink below, never to emerge again. Even if some do emerge, it is due to the Buddha's compassion and pity. However, only then can they emerge, so be cautious and do not give rise to anger. If those who hold this mantra give rise to anger, the ten directions will be in turmoil, and there will be no joy. Only then will the ten directions be at peace. O virtuous men, this is the head of all Buddhas, the mother of all Dharmas, the king of all Mudras. The Buddhas of the ten directions are born from this, just like the Buddhas, the World Honored Ones, there is nothing that surpasses it. If there is nothing that surpasses it, you must remember and hold it, do not use it lightly. Use it according to the magnitude of the matter. If you practice various Dharmas, first take this Mudra as the head. Without obtaining this Mudra, the various Dharmas have no master. Even if there is some accomplishment, all body and mind are not stable. The gods do not protect, and the various Dharmas performed have many obstacles and difficulties. Be cautious, be cautious, do not use it impurely. Second, the Bodhicitta Accomplishment Mudra (also known as the Sameness Seal of the Tathagatas of the Ten Directions, using the previous mantra). First, with the left and right hands, cross the middle fingers, with the right middle finger pressing on the left middle finger, extending the tips within the tiger's mouth. Bend the two ring fingers together, pressing them on the backs of the two middle fingers. Each of the two thumbs twists the back of the two ring fingers, with the tips touching each other. The two index fingers touch each other at the tips on the backs of the two ring fingers. The two little fingers stand straight and join together, with the tips touching each other. If virtuous men and virtuous women obtain and hold this Mudra, they can transform karma, eliminate obstacles, and quickly attain unsurpassed, equal, and right Bodhi (enlightenment). Constantly holding this Mudra, one can obtain the power of retention and non-forgetfulness, and naturally understand the essentials of all Dharmas. For Dharmas not held from a long time ago, whatever the mind desires will be in accord. When holding the Dharma, if there are various heretics and Mara Papiyas (demon), who want to disturb, they will retreat as soon as the thought arises. If there is something needed, point with the Mudra, and they will come immediately. Even with thousands of transformations, capable of bewitching people's magic, forming the Mudra and holding the mind, they will immediately reveal their original form. Hidden treasures in the ground, treasures in the dragon palace, if there is something needed, point to it with the Mudra, and it will arrive in time. All the essential Dharmas in the ten directions, if you want to accomplish them, form the Mudra and recite in the early night, without leaving the original seat, then go to sleep, all the important Dharmas in the ten directions, whatever the mind desires, will come to teach themselves. If
求小通不經三日。若求大通不過七日。于夢寐中佛自印頂自護功力。若欲得見諸佛菩薩神鬼精靈金剛等。每結印之時將印印眼。至一千八十遍即見必須安心。勿使恐動令人失心。若諸惡災害及本土者。以契咒之一百八遍。將契指天畫成佛字。其災即滅更不復生。若持此契時被諸魔惱。但言小賊不經再三其魔即退。世間小小諸病及難治不可識者。但結契咒滿一日癲病亦除。除不至心。若於龍藏所須法要。結契誦咒呼龍王名。不經一宿其法自現。當見之時。誦持不得更不忘失。若得此法但自秘之。勿傳非人慎之慎之。欲用此契量事大小。大事行。小事莫行。用損其靈驗。記之記之。
第三正授菩提契(一名攝授諸秘門契亦名頂輪契同一切佛用)。
先以左右二手。無名指于中指頭指兩間出頭。次以二中指二頭指。並頭相捻。四指齊頭相著。二大母指。捻二頭指上節文。二小指並頭直豎。合腕成印。若有善男子等。欲持佛菩薩金剛心法者。依從此契應念即得不動智遍十方界。是聖非聖是魔非魔。及諸天仙四果聖等諸大鬼神等。同時即將本心共同契合。世間所有事業。世辨非世辨。從此即和合同佛心。何以故。得佛三昧門故。諸佛秘藏從此攝故。諸佛頂輪從此成故。一切金剛依從住故。十方眾聖來歸命故。一切諸
惡迴向善故。所有諸惡自攝心故。一切諸障自消除故。天魔波旬自降伏故。裸形外道成過之女自求哀故。一切龍藏自開發故。諸伏藏神自佈施故。龍王寶珠自現前故。閻羅天子五道開閉所有主。當自來懺悔故。一切諸法不得現前。依從此契即得現前故。一切諸佛菩薩逆順諸門自了知故。一切菩薩威光不能遮此行人身故。小大愿求皆果遂故。若有善男子善女人得此契持者。于凈心中慎莫惑亂。收心在定。先念三歸發受戒心。然結此契。當結之時。即有十方地神。執持香爐供養此人。帝釋梵王現其人前。為說愿教持印。大神立在左右。為作證明。灌頂輪王及執金剛神立在前後。手扶佛甲在行者身。諸金剛藏位立虛空。雨大寶華安慰行者。十方如來縱住十方。放白毫光照行者身。光中化佛執大法輪印行者。得印頂已。所有佛法自然了達。欲作此契燒三種香。一檀香二薰陸三沉香。各別燒。三世諸佛同現其前。欲召十方諸佛菩薩金剛諸天地神日月星宿五道巡官司命司察。結此契咒三七遍。運心遍十方經三遍幣一切即至。欲召十方寶藏及龍藏伏藏神等以契指天即現其前。欲使神鬼及諸金剛天神菩薩。乃至一切道力欲使令者。以契印口陰誦七遍或三七遍。應時現前任意使役。每日無問夜及晨朝。結契誦至千遍。十方如來自助其力。
【現代漢語翻譯】 現代漢語譯本 以惡迴向善，因此，所有惡念都能因自我約束而消除。一切障礙因此而自行消除。天魔波旬（佛教中的欲界第六天之魔王）因此而自行降伏。裸形外道（不穿衣服的修行者）會像犯錯的女子一樣前來求饒。一切龍藏（龍族所守護的經書寶藏）因此而自行開啟。諸伏藏神（守護隱藏寶藏的神靈）因此而自行佈施。龍王寶珠（龍王所擁有的珍貴寶珠）因此而自行顯現。閻羅天子（掌管地獄的閻羅王）以及五道（天、人、阿修羅、地獄、餓鬼）的開閉之主，都會親自前來懺悔。一切諸法（世間萬法）無法顯現時，依靠此手印（契）就能顯現。一切諸佛菩薩都能逆順自如地了知各種法門。一切菩薩的威光都無法遮蔽此修行者的身軀。無論大小願望都能實現。若有善男子、善女人得到並持此手印，務必在清凈心中謹慎，不要迷惑混亂，收攝心神于禪定之中。先念誦三歸依（歸依佛、歸依法、歸依僧），發起受戒之心，然後結此手印。當結印之時，十方地神會手持香爐供養此人。帝釋（佛教的護法神）和梵王（色界天的天王）會顯現在此人面前，為其宣說愿教，並教導持印之法。大神會站立在左右，為其作證。灌頂輪王（擁有轉輪聖王資格者）及執金剛神（手持金剛杵的護法神）會站立在前後，用佛的盔甲扶持行者。諸金剛藏（守護金剛寶藏的菩薩）會站立在虛空中，降下大寶華來安慰行者。十方如來（十方世界的佛）縱然住在十方，也會放出白毫光（佛眉間的光芒）照耀行者之身。光中化現的佛會手持大法輪印（象徵佛法的法輪）加持行者。得到印頂之後，所有佛法自然通達。想要作此手印時，要燒三種香：一、檀香，二、薰陸香，三、沉香，分別焚燒。三世諸佛（過去、現在、未來諸佛）會一同顯現在其面前。想要召請十方諸佛菩薩、金剛、諸天地神、日月星宿、五道巡官、司命司察（掌管生命和監察的神），結此手印並持咒二十一遍（三七遍），用心念遍十方，經過三次，一切都會立刻到來。想要召請十方寶藏以及龍藏、伏藏神等，用手印指向天空，他們就會立刻顯現在其面前。想要役使神鬼以及諸金剛、天神、菩薩，乃至一切道力，用手印印口，默默唸誦七遍或二十一遍（三七遍），他們就會應時顯現，任你差遣。每日無論夜晚或早晨，結此手印並誦咒至一千遍，十方如來都會幫助你。
【English Translation】 English version Turning evil towards good, therefore, all evils are eliminated by self-restraint. All obstacles are thus self-removed. The celestial demon Pāpīyas (the king of desire realm's sixth heaven in Buddhism) is thus self-subdued. Naked ascetics (those who practice without clothing) will come seeking mercy like a woman who has transgressed. All Nāga treasuries (scriptural treasures guarded by the Nāga race) are thus self-opened. All hidden treasure deities (spirits guarding hidden treasures) thus self-bestow. The Nāga King's jewel (the precious jewel possessed by the Nāga King) thus self-manifests. Yama, the King of Death (ruler of hell), and the lords who open and close the five paths (gods, humans, asuras, hell beings, hungry ghosts), will personally come to repent. When all dharmas (all phenomena) cannot manifest, relying on this mudra (hand seal) will enable them to manifest. All Buddhas and Bodhisattvas can freely understand all Dharma gates in both direct and reverse order. The majestic light of all Bodhisattvas cannot obscure the body of this practitioner. All wishes, small and large, will be fulfilled. If there is a good man or good woman who obtains and upholds this mudra, be sure to be cautious in a pure heart, do not be confused, and gather the mind in samādhi (meditative concentration). First recite the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha), generate the mind of receiving precepts, and then form this mudra. When forming the mudra, the earth deities of the ten directions will hold incense burners to make offerings to this person. Indra (a protector deity in Buddhism) and Brahmā (a king of the form realm heaven) will appear before this person, expounding the teachings of vows and instructing on the method of upholding the mudra. Great deities will stand on the left and right, acting as witnesses. A Chakravartin King (one qualified to be a universal ruler) and Vajrapani (a protector deity holding a vajra) will stand in front and behind, supporting the practitioner with the Buddha's armor. The Vajra treasuries (Bodhisattvas guarding the vajra treasures) will stand in the empty space, raining down great precious flowers to comfort the practitioner. The Tathāgatas (Buddhas) of the ten directions, even though residing in the ten directions, will emit a white hair-ray (light from the Buddha's brow) to illuminate the practitioner's body. The manifested Buddha in the light will hold the great Dharma wheel mudra (symbolizing the Dharma wheel of Buddhism) to empower the practitioner. After receiving the empowerment of the mudra, all Buddhist teachings will be naturally understood. When wanting to perform this mudra, burn three types of incense: 1. Sandalwood, 2. Frankincense, 3. Agarwood, burning them separately. The Buddhas of the three times (past, present, and future Buddhas) will appear together before them. When wanting to summon the Buddhas and Bodhisattvas of the ten directions, Vajras, all the gods of heaven and earth, the sun, moon, stars, the patrol officers of the five paths, the Sīmāmātyas (officials in charge of life), and the inspectors (gods in charge of inspection), form this mudra and recite the mantra twenty-one times (three times seven), mentally pervading the ten directions, and after three times, everything will immediately arrive. When wanting to summon the treasures of the ten directions, as well as the Nāga treasuries and hidden treasure deities, point to the sky with the mudra, and they will immediately appear before them. When wanting to command gods, ghosts, Vajras, heavenly gods, Bodhisattvas, and even all spiritual powers, seal the mouth with the mudra and silently recite it seven times or twenty-one times (three times seven), and they will appear in response and be at your disposal. Every day, whether night or morning, form the mudra and recite the mantra up to a thousand times, and the Tathāgatas of the ten directions will assist your power.
何況諸餘一切外道及以內道。有諸法術有幻惑者。欲令破者舉心即破種種諸病。于大悲心中欲作救護無有疑滯。諸有病苦來求救者身不能去。但結此契口言撿挍其病人邊。即有聖者自變化身。救彼病苦還得除差。欲用此法必須訊息記持。莫不凈用。若不凈用一切滯礙無有成者。若諸印法久持不得成者。結此契日持千遍。不經七日無法不成。所用即無滯礙。記之記之勿傳非人。勤苦愿求經三七日。得佛菩薩。
第四如來母契(又名金剛母亦名菩薩母又名諸佛教母亦名諸法母亦名諸印母又名自在天母又名契持母亦名總持母)。
先以左右二手合掌。二小母指交屈入掌中。二頭指鉤。取二小母指頭。二大母指。並押二頭指中節。二無名指直豎頭相捻。苾二中指向二無名指后亦相捻。四指頭齊合腕成。其座須結跏。亦得驗小聲陰誦前咒。若有善男子善女人。欲持此契者。心念十方諸佛七遍。然後當結此契。其契每於大月十五日。結此契持得萬遍。十方世界所有自在法門應身即現。乃至三十三天。須至即至更無滯礙。諸佛長生我亦長生。諸佛成道我亦成道。諸佛度人我亦度人。諸佛無礙我亦無礙。諸佛化身我亦化身。諸佛法身我亦法身。諸佛放光我亦放光。諸佛寂定我亦寂定。諸佛三昧我亦三昧。諸佛說法我亦說法
【現代漢語翻譯】 現代漢語譯本：更何況是其他的各種外道以及佛教內部的人，如果有使用法術或者幻術迷惑他人的人，想要破解他們的法術，只要心中發起念頭就能破解，對於各種疾病，以大悲心想要救護，不要有任何懷疑和猶豫。如果有人身患疾病前來尋求救助，自己無法親自前往，只要結這個手印，口中唸誦咒語，在病人身邊加持，就會有聖者化身前來，救治病人的痛苦，使其痊癒。想要使用這個方法，必須謹慎小心，牢記在心，不要隨便使用。如果不謹慎使用，一切都會受到阻礙，無法成功。如果各種手印法門長期修持都無法成功，結這個手印，每天持誦一千遍，不用七天，沒有不能成功的法門，使用起來也不會有任何阻礙。記住，記住，不要傳給不適合的人。勤奮刻苦地祈願，經過三七二十一天，就能得到佛菩薩的加持。
第四，如來母契（又名金剛母，也名菩薩母，又名諸佛教母，也名諸法母，又名諸印母，又名自在天母，又名契持母，也名總持母）。
先將左右雙手合掌，兩個小拇指交叉彎曲放入掌中，兩個食指彎曲成鉤狀，用食指鉤住兩個小拇指的指頭，兩個大拇指併攏，按壓在兩個食指的中間關節上，兩個無名指筆直豎立，指尖相觸，兩個中指向兩個無名指的後方彎曲，指尖也相觸，四個手指的指尖對齊，手腕形成一個圓形。結印時需要結跏趺坐，也可以小聲地念誦前面的咒語。如果有善男子、善女人，想要修持這個手印，心中默唸十方諸佛七遍，然後結這個手印。在每個月的大月十五日，結這個手印持誦一萬遍，十方世界所有的自在法門應身顯現，乃至三十三天，想要到達就能到達，沒有任何阻礙。諸佛長生，我也長生。諸佛成道，我也成道。諸佛度人，我也度人。諸佛無礙，我也無礙。諸佛化身，我也化身。諸佛法身，我也法身。諸佛放光，我也放光。諸佛寂定，我也寂定。諸佛三昧，我也三昧。諸佛說法，我也說法。
【English Translation】 English version: Moreover, all other external paths and internal paths, those who use magic or illusions to confuse others, if you want to break their spells, the moment you have the thought, you can break them. Towards all kinds of illnesses, with great compassion wanting to save and protect, have no doubt or hesitation. If someone is suffering from illness and comes seeking help, and you cannot go there yourself, just form this mudra (hand gesture), recite the mantra, and bless the patient. Then a sage will manifest a transformation body to heal the patient's suffering and make them recover. If you want to use this method, you must be careful and remember it well, do not use it casually. If you do not use it carefully, everything will be hindered and you will not succeed. If various mudra methods have not been successful after long practice, form this mudra and recite it a thousand times a day. In less than seven days, there is no method that will not succeed, and there will be no hindrance in its use. Remember, remember, do not transmit it to unsuitable people. Diligently and earnestly pray, after three weeks (twenty-one days), you will receive the blessings of the Buddhas and Bodhisattvas.
Fourth, the Tathagata Mother Mudra (also known as Vajra Mother, also known as Bodhisattva Mother, also known as Mother of all Buddhas, also known as Mother of all Dharmas, also known as Mother of all Mudras, also known as自在天母 Zizai Tianmu (Free Heaven Mother), also known as 契持母 Qichi Mu (Mudra Holding Mother), also known as 總持母 Zongchi Mu (Dharani Holding Mother)).
First, bring both hands together in prayer. Cross and bend the two little fingers into the palms. Hook the two index fingers. Use the index fingers to hook the tips of the two little fingers. Bring the two thumbs together and press them on the middle joints of the two index fingers. Straighten the two ring fingers and touch their tips together. Bend the two middle fingers behind the two ring fingers and touch their tips together as well. Align the tips of the four fingers and form a circle with the wrists. When forming the mudra, you need to sit in the lotus position, or you can softly recite the previous mantra. If there are good men and good women who want to practice this mudra, silently recite the names of the Buddhas of the ten directions seven times, and then form this mudra. On the fifteenth day of each lunar month, form this mudra and recite it ten thousand times, and all the free Dharma doors of the ten directions will manifest in response, even the Trayastrimsa Heaven (thirty-three heavens), you can reach it whenever you want, without any hindrance. The Buddhas live long, and I also live long. The Buddhas attain enlightenment, and I also attain enlightenment. The Buddhas liberate people, and I also liberate people. The Buddhas are unhindered, and I am also unhindered. The Buddhas transform bodies, and I also transform bodies. The Buddhas are Dharma bodies, and I am also Dharma bodies. The Buddhas emit light, and I also emit light. The Buddhas are in stillness, and I am also in stillness. The Buddhas are in samadhi, and I am also in samadhi. The Buddhas preach the Dharma, and I also preach the Dharma.
。諸佛不食我亦不食。乃至種種諸佛所作之事皆悉能為能作。何以故。為於此中是八種母故。及八自在故。諸佛常說八自在故。我從此而生更無別處。有此契即能攝八方自在之力。一一方界皆有八方。一一方皆有八種隨心。何等為八。一變化隨心。二慈悲隨心。三救苦隨心。四說法隨心。五逆順自在隨心。六攝諸要契自來相逐隨心。七所有諸毒令向善。得至佛身無退轉隨心。八世間所有果報福德。能施即施能割所割能修即修。須成即成須破即破隨心。善男子等如是隨心事中。一一皆有百千恒河沙隨心事不可具說。若有求者但于晨朝。結契求之無不可逐。若不果者諸佛妄語。若有善男子善女人。欲持此契者。欲求佛位者。欲求菩薩位者。欲求金剛位者。欲求天神位者。欲求現十方者。欲求生西方者。欲求下方自在生者。欲求十方自在生者。欲求世辨無闕短者。唯當至心思惟自念事日持千遍。七日之間即能得至。一離世界更不往來。何以故。為同佛身得佛神通故。為同佛心得佛慈故。為同佛眼得佛見故。為同佛力得佛持故。為同佛行行世間故。為得佛印親印受故。為得諸佛同變化故。為得法身諸魔外道自降伏故。何以降伏。見無二身唯見一身。見無二佛唯見一佛故。善男子當知此契。唯佛與佛。乃能記持。非諸聖也。唯諸
【現代漢語翻譯】 現代漢語譯本 諸佛不食，我也不食。乃至種種諸佛所作之事，我皆悉能為能作。何以故？因為於此中有八種母故，及八自在故。諸佛常說八自在故。我從此而生，更無別處。有此契印，即能攝八方自在之力。一一方界皆有八方，一一方皆有八種隨心。何等為八？一、變化隨心；二、慈悲隨心；三、救苦隨心；四、說法隨心；五、逆順自在隨心；六、攝諸要契自來相逐隨心；七、所有諸毒令向善，得至佛身無退轉隨心；八、世間所有果報福德，能施即施，能割所割，能修即修，須成即成，須破即破隨心。善男子等，如是隨心事中，一一皆有百千恒河沙隨心事，不可具說。若有求者，但于晨朝結契求之，無不可逐。若不果者，諸佛妄語。若有善男子善女人，欲持此契印者，欲求佛位者，欲求菩薩（Bodhisattva）位者，欲求金剛（Vajra）位者，欲求天神位者，欲求現十方者，欲求生西方者，欲求下方自在生者，欲求十方自在生者，欲求世辨無闕短者，唯當至心思惟自念，每日持誦千遍，七日之間即能得至，一離世界更不往來。何以故？為同佛身，得佛神通故；為同佛心，得佛慈悲故；為同佛眼，得佛見故；為同佛力，得佛持故；為同佛行，行世間故；為得佛印，親印受故；為得諸佛同變化故；為得法身，諸魔外道自降伏故。何以降伏？見無二身，唯見一身；見無二佛，唯見一佛故。善男子當知此契印，唯佛與佛，乃能記持，非諸聖也。唯諸
【English Translation】 English version The Buddhas do not eat, nor do I eat. I am capable of doing all the things that the Buddhas do. Why? Because within this there are eight mothers and eight kinds of sovereignty. The Buddhas always speak of these eight kinds of sovereignty. I am born from this, and there is no other place. Having this mudra (契印), one can gather the power of sovereignty from the eight directions. Each direction has eight directions, and each direction has eight kinds of 'following the mind' (隨心). What are the eight? First, 'following the mind' in transformation; second, 'following the mind' in compassion; third, 'following the mind' in relieving suffering; fourth, 'following the mind' in expounding the Dharma; fifth, 'following the mind' in being free in accordance and opposition; sixth, 'following the mind' in gathering all essential mudras that naturally follow; seventh, 'following the mind' in turning all poisons towards goodness, attaining the Buddha's body without regression; eighth, 'following the mind' in bestowing all worldly karmic rewards and blessings, giving what can be given, relinquishing what can be relinquished, cultivating what can be cultivated, accomplishing what needs to be accomplished, and destroying what needs to be destroyed. Good men, in such matters of 'following the mind,' each one has hundreds of thousands of Ganges-river-sands of 'following the mind' matters, which cannot be fully described. If there are those who seek, they should form a mudra and seek in the morning, and there is nothing that cannot be followed. If it does not come to fruition, then the Buddhas are speaking falsely. If there are good men and good women who wish to uphold this mudra, who wish to seek the Buddha position, who wish to seek the Bodhisattva (菩薩) position, who wish to seek the Vajra (金剛) position, who wish to seek the position of gods, who wish to manifest in the ten directions, who wish to be born in the Western Pure Land, who wish to be born freely in the lower realms, who wish to be born freely in the ten directions, who wish to have eloquence without shortcomings, they should single-mindedly contemplate and recite this mantra a thousand times each day. Within seven days, they will be able to attain it, and once they leave this world, they will no longer return. Why? Because they will be the same as the Buddha's body, attaining the Buddha's supernatural powers; because they will be the same as the Buddha's mind, attaining the Buddha's compassion; because they will be the same as the Buddha's eyes, attaining the Buddha's vision; because they will be the same as the Buddha's strength, attaining the Buddha's support; because they will be the same as the Buddha's conduct, acting in the world; because they will attain the Buddha's seal, receiving the seal personally; because they will attain the same transformations as the Buddhas; because they will attain the Dharma body, and all demons and heretics will naturally surrender. How do they surrender? Because they see no two bodies, only one body; because they see no two Buddhas, only one Buddha. Good men, you should know that this mudra can only be remembered and upheld by Buddhas and Buddhas, not by all sages. Only all
菩薩願力滿者乃能記持。非初心也非諸金剛。佛受與者然始憶持。非小通也。善男子等若將此契。十方世界所有通靈。無不識知。無不攝受無不頂禮。無不歸從無不加護。十方如來無不印可。寧于百億恒河沙數世界。諸有大地盡皆滅沒。諸須彌山王末為微塵。復有佛身遷轉不定。當知此契不可說無有定相。何以故。豈有諸佛遷轉身也。當知此契諸佛執持非菩薩手。若有菩薩不從佛受。能行此契無有是處。若有金剛不從佛受。能得此契亦無是處。盡於世界雖有諸天不得見聞。何以故佛不受故。善男子當知此契。欲同諸力無有校量。若能至誠持經三日。大地震動如佛出世。日月光明自然不現。何以故為此力故。善男子我此印契。久事我者即來付屬。同我心者我亦付屬。具大慈悲我亦付屬。長養法性我亦付屬。能度眾生直至菩提我亦付屬。依我經教記持在心我亦付屬。能為眾生作決定者我亦付屬。能使眾生修行戒行。所有魔事為作制約。不令退失我亦付屬。善男子當知此契。佛額上光。結持之百遍舉至額際即能放光。善男子當知此契如來心。結契持百遍自得佛心。善男子當知此契如來眼。持契百遍舉至左眼即同佛見。舉至右眼即同菩薩見。舉至眉間即同金剛不壞神通自在見。善男子當知。此印如來神通變化。結契持之百遍舉
至左膊即同如來無邊身。身通化自在觀見眾生在於身中。舉至右膊即運轉大地在於身中。善男子當知此契。即是如來神足無礙故。結契持百遍。上下八方應時示現。皆有七步縱跡。善男子當知。此契同於如來語。持契百遍舉至於口。所說法要同如來音。無有礙滯皆合契經。善男子當知此契如來頂輪。結契持之百遍能與惡業眾生作大福田。善業眾生證果受記。當知此契假使一切諸佛同時出生。此契神力如諸佛力。善男子當知此契不可思議。若於愿持者必須珍重。勿妄宣傳與諸非人。何以故我自保護故。若傳非人即同謗我。若謗我者必無出離。若不出離云何得見十方諸佛。云何得聞十方諸佛名字。更何得見諸佛法身。諸佛永劫更無護念。一落地獄過十恒河沙劫始得出生。雖得出生經百千劫受無目身。當知此契必須記持勿輕用也。受法懺悔除難救苦。攝障度人降魔止毒用。縱有輕小事意用此法者多不成就。自當失驗。若能依此諸驗自成不假別持。使我廣說句義重疊。遍於大地猶亦不盡。記之不輕。
第五如來善集陀羅尼契(亦名攝菩薩契亦名攝一切金剛藏王法身契亦名集一切陀羅尼神藏契亦名集一切威力自在契)。
先以左右二手合掌交二中指右押左于掌中。二大母指左押右各捻本中指如環。二無名指二小指並
【現代漢語翻譯】 現代漢語譯本： 舉至左肩，即等同於如來無邊法身。能于自身之中觀見眾生，自身與法身相通，變化自在。舉至右肩，即能運轉大地，大地亦在自身之中。善男子，應當知曉此手印，即是如來神足無礙的顯現。結此手印並持誦一百遍，上下八方應時示現，皆有如來七步的足跡。善男子，應當知曉，此手印等同於如來的語言。持此手印並持誦一百遍，舉至口邊，所宣說的佛法要義，等同於如來的聲音，沒有任何阻礙，都與佛經相合。善男子，應當知曉此手印等同於如來的頂輪。結此手印並持誦一百遍，能為作惡業的眾生種下廣大的福田，能使行善業的眾生證得果位，得到授記。應當知曉此手印，即使一切諸佛同時出現於世，此手印的神力也與諸佛的力量相同。善男子，應當知曉此手印不可思議。如果有人發願受持此手印，必須珍重，不要隨意傳授給非人。為什麼呢？因為我要自我保護的緣故。如果傳授給非人，就等同於誹謗我。如果誹謗我，必定無法脫離苦海。如果不能脫離苦海，又如何能見到十方諸佛？又如何能聽聞十方諸佛的名字？又如何能見到諸佛的法身？諸佛永劫都不會護念他。一旦墮入地獄，要經過十恒河沙劫才能出生。即使能夠出生，也要經歷百千劫，承受沒有眼睛的果報。應當知曉此手印必須牢記，不要輕易使用。此法可用於接受佛法、懺悔罪業、消除災難、救度苦難、攝伏障礙、度化眾生、降伏魔怨、止息毒害。如果用此法處理輕微小事，大多不會成就，自身也會失去效驗。如果能夠按照此法修行，各種效驗自然成就，不需要另外修持。即使我廣說此法的句義，重重疊疊，遍滿大地，也說不盡此法的功德。記住，不要輕視此法。
第五，如來善集陀羅尼契（也名為攝菩薩契，也名為攝一切金剛藏王法身契，也名為集一切陀羅尼神藏契，也名為集一切威力自在契）。
先將左右二手合掌，交叉二中指，右中指壓在左中指上，置於掌中。二大拇指，左大拇指壓在右大拇指上，各自捻在本中指上，形成環狀。二無名指和二小指併攏。
【English Translation】 English version: Raising it to the left shoulder is the same as the Tathagata's (如來 - Thus Come One) boundless body. One can observe beings within oneself, with oneself and the Dharma body interconnected, transforming freely. Raising it to the right shoulder is to rotate the great earth, with the great earth also within oneself. Good son, you should know that this mudra (契 - hand gesture, seal) is the manifestation of the Tathagata's unobstructed divine feet. Forming this mudra and reciting it a hundred times, the eight directions above and below will manifest accordingly, all with the Tathagata's seven steps. Good son, you should know that this mudra is the same as the Tathagata's speech. Holding this mudra and reciting it a hundred times, raising it to the mouth, the Dharma essence spoken is the same as the Tathagata's voice, without any obstruction, all in accordance with the sutras (契經 - Buddhist scriptures). Good son, you should know that this mudra is the same as the Tathagata's crown chakra (頂輪 - crown chakra). Forming this mudra and holding it a hundred times can plant vast fields of merit for sentient beings who commit evil deeds, and enable sentient beings who perform good deeds to attain fruition and receive predictions. You should know that this mudra, even if all Buddhas were to appear in the world simultaneously, the divine power of this mudra would be the same as the power of all Buddhas. Good son, you should know that this mudra is inconceivable. If someone vows to uphold this mudra, they must cherish it and not casually transmit it to non-humans. Why? Because I am protecting myself. If it is transmitted to non-humans, it is the same as slandering me. If one slanders me, they will certainly not be able to escape suffering. If one cannot escape suffering, how can they see the Buddhas of the ten directions? How can they hear the names of the Buddhas of the ten directions? How can they see the Dharma body of the Buddhas? The Buddhas will never protect or remember them. Once they fall into hell, it will take ten Ganges sands kalpas (恒河沙劫 - countless eons) to be born again. Even if they are born again, they will endure hundreds of thousands of kalpas, suffering the retribution of having no eyes. You should know that this mudra must be remembered and not used lightly. This Dharma can be used for receiving the Dharma, repenting of sins, eliminating disasters, saving from suffering, subduing obstacles, liberating sentient beings, subduing demons, and stopping poisons. If this Dharma is used for trivial matters, it will mostly not be accomplished, and one will lose its efficacy. If one can practice according to this Dharma, all kinds of efficacy will naturally be accomplished, without the need for separate practice. Even if I were to speak extensively about the meaning of this Dharma, repeating it over and over, filling the entire earth, I would still not be able to exhaust its merits. Remember, do not despise this Dharma.
Fifth, the Tathagata's Good Gathering Dharani Mudra (如來善集陀羅尼契 - Tathagata's Good Gathering Dharani Mudra) (also named the Mudra of Gathering Bodhisattvas, also named the Mudra of Gathering All Vajra Treasury Kings' Dharma Bodies, also named the Mudra of Gathering All Dharani Divine Treasures, also named the Mudra of Gathering All Powerful and Unobstructed Power).
First, bring both hands together in prayer, cross the two middle fingers, with the right middle finger pressing on the left middle finger, placing them in the palm. The two thumbs, with the left thumb pressing on the right thumb, each touch the base of their respective middle fingers, forming a ring. The two ring fingers and two little fingers are joined together.
豎頭相捻。二頭指捻二無名指上節文成。若善男子善女人等欲持此契。先當於晨朝時至心稱念三世諸佛。面向十方說三歸依法。清凈澡手嗽口。然結此契閉心靜坐。十方佛語心中自了。一一思惟證諸佛心。諸佛言音從此而出。言音既出十方世界。所有陀羅尼法門。及一切陀羅尼神。及百萬億金剛藏王百萬億世界菩薩摩訶薩。及諸佛陀羅尼藏龍藏日藏月藏地藏。阿修羅藏伏藏寶藏諸佛秘藏乃至諸佛所有一切慈悲藏等。自然開發皆自現前如雲玉雨花。遍徹十方世界。所有陀羅尼藏即自了達。得了達已。一切陀羅尼法取用無滯。若善男子等欲持此法。須燒檀香薰陸香沉香等。須凈衣服。所發誓言。我今持此契法。普為一切眾生。設此誓已。即結此契持至一百八遍。即有一切諸佛。化身為百億神。各嚴器仗及諸眷屬圍繞。咒者及百億神軍百億鬼軍百億諸天仙眾。一切水火風天。所有精祇變怪無不來集。既雲集已問言。何欲所作我不違逆。能為即為所須七寶千子隱形法式。及王化四天得大威力。所至之方自然調伏。若有不順之者以契指之。應時契上化出兵眾。身持火焰前後照徹過十方世界。一一兵身皆長千尺縱廣正等。轉輪聖王四天下用此契欲得法藏。持契在心即有持陀羅尼王。為說法要自然開解若降惡獸以契指之。應時契上即
【現代漢語翻譯】 現代漢語譯本 雙手豎起，將兩手的拇指相捻在一起。然後，將兩手的食指捻住兩手的無名指的上節指紋處，這樣手印就結成了。如果善男子、善女人等想要持這個手印，首先應當在早晨的時候，至誠地稱念三世諸佛（過去、現在、未來一切諸佛），面向十方說三歸依法（皈依佛、皈依法、皈依僧）。清凈地洗手漱口后，然後結這個手印，閉上心扉，默默地祈禱。十方諸佛的語言自然會在心中明瞭。一一思惟，就能證得諸佛的心意。諸佛的言語音聲，也會從自身發出。言語音聲一旦發出，十方世界所有的陀羅尼法門（總持一切法義的法門），以及一切陀羅尼神，以及百萬億金剛藏王（護法神），百萬億世界菩薩摩訶薩（大菩薩），以及諸佛的陀羅尼藏（包含一切陀羅尼的寶藏），龍藏（龍族守護的寶藏），日藏（太陽神守護的寶藏），月藏（月亮神守護的寶藏），地藏（地藏菩薩守護的寶藏），阿修羅藏（阿修羅守護的寶藏），伏藏（埋藏的寶藏），寶藏（珍寶的寶藏），諸佛秘藏（諸佛秘密的寶藏），乃至諸佛所有的一切慈悲藏等，自然開發，全部顯現在眼前，如同雲彩、美玉、雨水、鮮花，遍佈徹照十方世界。所有陀羅尼藏，立刻就能明瞭通達。一旦明瞭通達，一切陀羅尼法，取用起來就沒有阻礙。如果善男子等想要修持這個法，需要焚燒檀香、薰陸香、沉香等香。需要穿乾淨的衣服。所發的誓言是：『我今天修持這個手印法，是爲了普度一切眾生。』 設立這個誓言后，就結這個手印，持誦一百零八遍，就會有一切諸佛，化身為百億神，各自拿著兵器，以及各種眷屬圍繞著修咒的人，以及百億神軍、百億鬼軍、百億諸天仙眾，一切水火風天（水神、火神、風神），所有的精怪鬼神，沒有不來聚集的。 既然雲集而來，就會問：『想要做什麼？我不會違逆，能做的就會去做。』 可以得到所需的七寶、千子、隱形法術，以及王化四天（以仁義道德教化天下）得到巨大的威力，所到的地方自然調伏。如果有不順從的人，用手印指向他，當時手印上就會化出兵眾，自身拿著火焰，前後照徹超過十方世界。每一個士兵的身軀都長達千尺，縱橫寬廣都相等。轉輪聖王（擁有統治世界的輪寶的聖王）在四天下（指整個世界）使用這個手印，想要得到法藏，將手印持在心中，立刻就有持陀羅尼王（守護陀羅尼的護法神）為他說法要，自然開解。如果要降伏惡獸，用手印指向它，當時手印上就...
【English Translation】 English version The thumbs are held together upright and twisted. The index fingers of both hands press on the upper joints of the ring fingers. If good men or good women wish to hold this mudra (hand gesture), they should first, in the morning, sincerely recite the names of the Buddhas of the three times (past, present, and future Buddhas), face the ten directions, and recite the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha). They should cleanse their hands and rinse their mouths, then form this mudra and close their minds in prayer. The words of the Buddhas of the ten directions will naturally be understood in their hearts. By contemplating each one, they will realize the minds of the Buddhas. The voices of the Buddhas will emanate from them. Once the voices are emitted, all Dharani (mantra) methods in the ten directions, all Dharani deities, and hundreds of millions of Vajra-garbha Kings (guardian deities), hundreds of millions of Bodhisattva Mahasattvas (great Bodhisattvas) in various worlds, and the Dharani treasuries of the Buddhas, the Dragon treasuries (treasures guarded by dragons), the Sun treasuries (treasures guarded by the sun god), the Moon treasuries (treasures guarded by the moon god), the Earth treasuries (treasures guarded by the Earth deity), the Asura treasuries (treasures guarded by Asuras), hidden treasures, jewel treasuries, secret treasuries of the Buddhas, and even all the compassionate treasuries of the Buddhas, will naturally be developed and appear before them like clouds, jade rain, and flowers, pervading the ten directions. All Dharani treasuries will be immediately understood. Once understood, all Dharani methods can be used without hindrance. If good men or women wish to practice this method, they must burn sandalwood, frankincense, benzoin, and other incense. They must wear clean clothes. The vow they should make is: 'Today, I practice this mudra method for the sake of all sentient beings.' After making this vow, they should form this mudra and recite it one hundred and eight times. Then, all the Buddhas will transform into hundreds of millions of deities, each with weapons and entourages surrounding the mantra practitioner, along with hundreds of millions of divine armies, hundreds of millions of demon armies, hundreds of millions of celestial beings, and all the spirits of water, fire, and wind (water deities, fire deities, wind deities), and all kinds of spirits and monsters will gather. Once they have gathered, they will ask, 'What do you wish to do? I will not oppose you, and I will do what I can.' One can obtain the desired seven treasures, a thousand sons, invisibility techniques, and the ability to rule the four continents (to govern the world with benevolence and morality) with great power. Wherever one goes, things will naturally be subdued. If there are those who do not obey, point at them with the mudra. At that moment, soldiers will be transformed from the mudra, holding flames that illuminate the ten directions. Each soldier will be a thousand feet tall, with equal length and width. A Chakravartin King (a universal ruler with a wheel-turning treasure) using this mudra in the four continents (referring to the entire world) to obtain the Dharma treasury, holding the mudra in his heart, will immediately have the Dharani King (a guardian deity protecting the Dharani) explain the essential Dharma, which will naturally be understood. If one wants to subdue evil beasts, point at them with the mudra. At that moment, from the mudra...
有五師子現。惡獸自然弭伏。如來昔于摩訶陀羅國降護財狂象用此契力。若欲移動山嶽結此契咒一千遍。以契指山三遍指地三遍。於時地藏及金剛際。遍其山下涌出。金剛擲著他方。一切眾生無覺知者。如來放光動地當用此契。若有災疫流行惡風暴雨難禁制者。當結此契咒經七遍。輪轉三匝災疫停息。若有持一切陀羅尼久用功。夫不得效者當結此契在於頂上。得至最勝其力即成更無擁滯。善男子等。如來神力從此而生。如來契法住此而出。過去諸佛所有契集法藏從此集。諸佛所攝菩薩金剛神力。及諸天仙一切外道能為伏事者。皆以此契攝持。若一切法有諸眾生不決了者。亦結此契指此人心自然了達。諸佛菩薩金剛所行神通。人不知者皆用此契。善男子各見所有一切陀羅尼。自證功力動大千界。不得此契能了知者無有是處。如我此契縱持諸法多有犯觸。但得此契不懼犯觸亦無退散。一切諸聖上及諸佛。下至種種隱形種種幻化常來供養。常持此契所有福力共諸佛等若修無上菩提之人。當持用有力。諸餘貪詐小心勿妄宣傳。縱傳無效即起謗法。善男子當知此契是諸佛之身。能攝諸法自宣通故。善男子當知此契以如來身。能攝諸聖來作輔故。善男子當知此契如來心。攝諸藏門在意中故。善男子當知此契如來身。能攝一切菩薩金
【現代漢語翻譯】 現代漢語譯本 有五師子出現，兇惡的野獸自然會消失匿跡。如來過去在摩訶陀羅國（Magadha，古印度王國）降伏護財狂象時，就是運用了這個手印的力量。如果想要移動山嶽，結此手印並持咒一千遍，用手印指向山三遍，再指向地三遍。這時，地藏菩薩及金剛力士，會遍佈山下涌出，金剛力士會將山擲到其他地方，一切眾生都不會察覺。如來放光、震動大地時，應當使用這個手印。如果發生災疫流行、惡風暴雨難以控制的情況，應當結此手印並持咒七遍，輪轉三圈，災疫就會停止。 如果有人持誦一切陀羅尼很久，卻始終沒有效果，應當結此手印放在頭頂上，就能達到最殊勝的境界，其力量立刻成就，不再有阻礙。善男子們，如來的神力就是從此而生，如來的手印法門也由此而出。過去諸佛所有的手印和法藏都由此彙集。諸佛所攝受的菩薩、金剛神力，以及諸天仙人、一切外道，能夠為佛所用者，都是以此手印攝持。如果一切法中有眾生不能決斷了悟的，也結此手印指向此人，其內心自然就能通達明瞭。諸佛菩薩金剛所行的神通，人們不瞭解的，都可以用這個手印。 善男子，各自見到所有一切陀羅尼，親自驗證其功力，可以震動大千世界。如果沒有這個手印，想要了解這些是不可能的。就像我的這個手印，即使持誦諸法時多有違犯，只要得到這個手印，就不必害怕違犯，也不會退失散亂。一切諸聖以及諸佛，下至種種隱形、種種幻化，都會常來供養。常持此手印所獲得的福力，與諸佛相等。如果修無上菩提的人，應當持有並善用其力量。其餘貪婪狡詐、心胸狹小的人，不要隨意傳授，如果隨意傳授而無效，就會引起誹謗佛法。 善男子，應當知道這個手印是諸佛之身，能夠攝持諸法，自然宣通。善男子，應當知道這個手印以如來之身，能夠攝受諸聖前來輔助。善男子，應當知道這個手印是如來的心，攝持一切藏門，在於意念之中。善男子，應當知道這個手印是如來之身，能夠攝持一切菩薩金剛。
【English Translation】 English version There appear five lions, and evil beasts will naturally be subdued. In the past, when the Tathagata subdued the mad elephant of Protecting Wealth in the country of Magadha (Magadha, an ancient Indian kingdom), he used the power of this mudra. If you wish to move mountains, form this mudra and recite the mantra one thousand times. Point the mudra at the mountain three times and then at the ground three times. At that time, Ksitigarbha (Earth Treasury Bodhisattva) and Vajra (Diamond) beings will emerge from beneath the mountain. The Vajra beings will hurl the mountain to another place, without any sentient beings being aware of it. When the Tathagata emits light and shakes the earth, this mudra should be used. If there is an epidemic or uncontrollable violent winds and rain, form this mudra and recite the mantra seven times, rotating it three times, and the epidemic will cease. If someone has been reciting all Dharanis for a long time but has not achieved any results, they should form this mudra and place it on the top of their head. They will then reach the most supreme state, and its power will be immediately realized without any further obstacles. Good men, the Tathagata's divine power arises from this, and the Tathagata's mudra Dharma comes forth from this. All the mudras and Dharma treasures of the Buddhas of the past are gathered here. The Bodhisattvas, Vajra divine powers, and all the celestial beings and externalists who are subdued by the Buddhas are all held by this mudra. If there are sentient beings who cannot resolve or understand all Dharmas, form this mudra and point it at their heart, and their minds will naturally become clear and understanding. The supernatural powers performed by the Buddhas, Bodhisattvas, and Vajras, which people do not understand, can all be understood by using this mudra. Good men, each of you should see all the Dharanis, personally verify their power, and shake the great thousand world. Without this mudra, it is impossible to understand these things. Just like my mudra, even if there are many transgressions in reciting the Dharmas, as long as you obtain this mudra, you do not need to fear transgressions, and you will not retreat or scatter. All the saints and Buddhas, down to various invisible forms and illusions, will always come to make offerings. The merit and power gained from constantly holding this mudra are equal to those of the Buddhas. If someone is cultivating unsurpassed Bodhi, they should hold and use its power effectively. Do not casually transmit it to those who are greedy, deceitful, and narrow-minded. If you transmit it casually and it is ineffective, it will give rise to slander of the Dharma. Good men, you should know that this mudra is the body of all the Buddhas, capable of holding all Dharmas and naturally communicating them. Good men, you should know that this mudra, with the body of the Tathagata, is capable of receiving all the saints to come and assist. Good men, you should know that this mudra is the heart of the Tathagata, holding all the treasure doors, within the mind. Good men, you should know that this mudra is the body of the Tathagata, capable of holding all the Bodhisattvas and Vajras.
剛護世間故。善男子當知此契如來身。能令一切大神布世間故。善男子我此契即始一付屬。我此契即流注貧下諸眾生手。其此眾生是我菩薩隨念所生。得菩薩記我始付屬。善哉善哉善男子。寧說諸佛同淫慾身。莫輕此契必須護持。何以故豈有諸佛成淫慾行不。諸佛若無淫慾。當知此契必同諸佛。若持此契。縱造地獄因墮于地獄。令地獄內諸受罪者應念生天。無有一人及受罪苦。釋迦如來現病。入于地獄救諸眾生。當用此契更無餘契能與此等。若使我說劫劫相續說不可盡。記之不輕異。
第六如來語契(亦名敕令諸神契亦名敕令魔王外道契亦名聞持不忘契亦名善說語秘門契亦名同一切眾生言音契亦名一切逆順而說無能違契亦名一切言音無錯謬契)。
先以左右二手合掌。以左右二無名指二小指叉于掌中。即以二大母指左押右捻二無名指小指甲上。二中指二頭指並豎直申。總拆開二分計成。若善男子善女人。得此契時或得聞時或得見時。其人身上所有積劫重障難自然消滅。一切法要及非法要。出語讚歎即成實故。所出言音敕召諸事。告令十方應時十方同知聞故。心中所須諸法。但口告言我須此法。我須此力我須此寶。我須此藥我須此食。若有一切所須但凈心結契誦咒。至一千八十遍。所須之物應令即有所持物
【現代漢語翻譯】 現代漢語譯本：爲了守護世間，善男子應當知道，此手印等同於如來之身，能使一切大神遍佈世間。善男子，我將此手印最初交付，此手印將流傳到貧困卑微的眾生手中。這些眾生是我菩薩以隨念所生，得到菩薩的授記后我才交付。好啊，好啊，善男子，寧可說諸佛有淫慾之身，也不要輕視此手印，必須護持。為什麼呢？難道諸佛會有淫慾的行為嗎？諸佛如果沒有淫慾，應當知道此手印必定等同於諸佛。如果持有此手印，即使造了地獄之因，墮入地獄，也能使地獄內所有受罪者應念生天，沒有一個人再受罪苦。釋迦如來示現病相，進入地獄救度眾生，應當用此手印，沒有其他手印能與此相等。即使我用劫劫相續的時間來說，也說不盡此手印的功德。記住，不要輕視它。
第六如來語契（也稱為敕令諸神契，也稱為敕令魔王外道契，也稱為聞持不忘契，也稱為善說語秘門契，也稱為同一切眾生言音契，也稱為一切逆順而說無能違契，也稱為一切言音無錯謬契）。
先將左右二手合掌，將左右二無名指、二小指交叉于掌中，然後用二大拇指左邊壓住右邊，捻住二無名指、小指的指甲上，二中指、二食指併攏豎直伸出，總共拆開二分來計算。如果善男子、善女人，得到此手印時，或者聽到此手印時，或者見到此手印時，其人身上所有積累多劫的深重業障自然消滅。一切法要以及非法要，出口讚歎就能成為真實。所說的話語，敕令召請諸事，告知十方，應時十方都能知曉聽聞。心中所需要的各種法，只要口中說我需要此法，我需要此力，我需要此寶，我需要此藥，我需要此食，如果有一切所需要的，只要凈心結手印，誦咒至一千零八十遍，所需要的物品應立即有所得。
【English Translation】 English version: For the sake of protecting the world, good man, you should know that this mudra (hand gesture) is the same as the body of the Tathagata (another name for Buddha), and can cause all great deities to spread throughout the world. Good man, I initially entrust this mudra, and this mudra will flow into the hands of poor and lowly beings. These beings are born from the mindfulness of my Bodhisattva (enlightenment being), and I only entrust it after receiving the Bodhisattva's prediction. Excellent, excellent, good man, rather say that all Buddhas have bodies of lust, than to despise this mudra, which must be upheld. Why? Could it be that Buddhas engage in lustful acts? If Buddhas have no lust, then know that this mudra is certainly the same as all Buddhas. If one holds this mudra, even if one creates the cause for hell and falls into hell, it can cause all those suffering in hell to be reborn in heaven upon recollection, and no one will suffer. Shakyamuni (historical Buddha) appeared sick and entered hell to save all beings, and this mudra should be used, as no other mudra can equal it. Even if I were to speak for kalpas (aeons) in succession, I could not exhaust the merits of this mudra. Remember, do not despise it.
The Sixth Tathagata Speech Mudra (also called the Mudra of Commanding All Deities, also called the Mudra of Commanding Mara Kings and Heretics, also called the Mudra of Retention and Non-Forgetfulness, also called the Secret Door Mudra of Skillful Speech, also called the Mudra of Sharing the Speech of All Beings, also called the Mudra of Speaking in Accordance and Against Without Being Opposed, also called the Mudra of All Speech Without Error).
First, bring both hands together in prayer. Cross the two ring fingers and two little fingers of the left and right hands inside the palms. Then, use the left thumb to press down on the right thumb, pinching the nails of the two ring fingers and little fingers. Extend the two middle fingers and two index fingers straight and upright, separating them into two sections in total. If a good man or good woman obtains this mudra, or hears of this mudra, or sees this mudra, all the heavy karmic obstacles accumulated over many kalpas on that person's body will naturally be eliminated. All Dharma essentials and non-Dharma essentials, when praised with speech, will become true. The words spoken, commanding and summoning all matters, informing the ten directions, will be known and heard by all in the ten directions at that very moment. Whatever Dharma is needed in the heart, just say 'I need this Dharma, I need this power, I need this treasure, I need this medicine, I need this food.' If there is anything needed, just purify the mind, form the mudra, and recite the mantra one thousand and eighty times, and the needed item should immediately be obtained.
神自然奉送。善男子等若有三十三天聞此語音。謂如來語即來供養。十方藥叉羅剎鬼神等噁心磣害者。聞此言音毒心即除。雖在十方即自求哀發弘誓願。我乘佛教更不敢作惡。下方世界諸金剛藏。聞此言音踴出金剛座。扶持此人安其座上。維摩詰取東方金剛座用此契力。多寶如來從下方發來用此契力。出言即得更無疑滯。何以故以佛言音遍十方故。以此言音同諸佛言音無有二故。以此言音同佛常決定故。所有諸法口所宣說。即同記持無錯謬故。唸唸不退同佛記持常不闕故。言所出音。一切眾生若得聞者皆解了故。是語非語口所說者如諸法音。一切眾生皆信受故。所說教令眾生記持不忘失故。縱有非語使諸眾生。將為正法能護持故。有諸眾生失念失心說錯教命。我此言音能令得本心正定故。所習法要能令眾生樂聽聞故。所說言音無違越故。善男子若持此法。若行若坐或住或臥。先念三歸然後結持此契得滿百日。一切語言無不解了。若能至心不解了者。一切諸佛便為妄語。若使我喻此契力。無喻可喻無比可比。乃至過去未來現在一切諸聖。無有能知此契力者。持之得通不知根際。我今雖說而有付屬。亦不知根際。當知久遠佛力。遞相付屬遞相承受。遞相印可遞相授記。如上之事從自在心中語契出生。不可輕用。記之慎之慎
之。初心眾生勿令見我如上印法。難可度量。訊息不得輕用。小小之事若有用者令人失驗。縱慾用時量事大小。
爾時世尊說此法已。一切菩薩及諸金剛藏王。諸眷屬等即欲修持。其天地大黑日月星宿失卻精光。諸有神靈忽然沉沒。佛視此已便即微笑。以其語契指十方界天地大明。時諸菩薩各自現身。各各動搖天地大動。盡其神力亦不能止。其時如來卻後安坐告大眾言。我用定契此能安不。即舒左手四指向前。拓大指橫著掌中。右手亦如左手安右膝上。應時一切大眾及大地等並悉得定。善哉諸大眾等。當知久遠諸佛有如是力不可思議。一切菩薩心中始可安立。如上諸法決定加持。若無決定縱盡劫修有何成益。
爾時實德菩薩白佛言。世尊如此定契有何加持。佛何不說。如若不說如病露現莫知方救。
爾時佛告實德菩薩。我此定契一一諸佛從此得定。久遠以來。唯諸佛有此定契。若諸菩薩一切金剛無此契也。若有此契即同諸佛。其此定力有言宣不。實無言宣。若無言宣如上諸法亦無言宣。誰人得到誰能言宣。唯我此身能為解了。唯過去諸佛能為解了。其諸菩薩能解了者。即同我身非菩薩也。
爾時如來說此語已。下方有一菩薩名無礙通。從下方來佛前踴出。心住憂愍嘿然而坐。所有寶座皆不現
【現代漢語翻譯】 現代漢語譯本： 不要讓初發心的眾生看到我上面所說的印法。這種印法難以衡量，使用時不可輕率。小事如果使用這種印法，會使人失去效驗。即使要用，也要衡量事情的大小。 這時，世尊說完此法，一切菩薩以及各位金剛藏王（Vajra-garbha-rāja，守護佛法的金剛神），他們的眷屬等都想修持。當時天地一片黑暗，日月星辰失去光芒，所有的神靈忽然沉沒。佛看到這種情況便微笑，用他的語契指向十方世界，天地頓時大放光明。這時，各位菩薩各自現身，各自搖動天地，天地劇烈震動，用盡他們的神力也不能停止。那時，如來向後安坐，告訴大眾說：『我用定契，能使天地安定嗎？』隨即伸出左手，四指向前，拇指橫放在掌中，右手也像左手一樣放在右膝上。當時一切大眾以及大地等都安定下來。『善哉，各位大眾，應當知道久遠以來的諸佛有如此不可思議的力量，一切菩薩心中才能開始安定。』如上所說的各種法，必須要有決定的加持。如果沒有決定的加持，即使窮盡劫數去修行，又有什麼成就和益處呢？ 這時，實德菩薩（Satya-guna-bodhisattva，具有真實功德的菩薩）問佛說：『世尊，這樣的定契有什麼加持力？佛為什麼不說呢？如果佛不說，就像疾病顯現出來卻不知道如何救治。』 這時，佛告訴實德菩薩說：『我的這個定契，每一位佛都是從此得到禪定的。從久遠以來，只有諸佛才有這個定契，各位菩薩和一切金剛都沒有這個定契。如果有了這個定契，就等同於諸佛。這個定契的力量，可以用言語宣說嗎？實際上是無法用言語宣說的。如果無法用言語宣說，那麼如上所說的各種法也無法用言語宣說。誰人得到，誰人才能宣說。只有我此身能夠了解，只有過去的諸佛能夠了解。各位菩薩如果能夠了解，就等同於我的身，否則就不是菩薩。』 這時，如來說完此語，下方有一位菩薩，名叫無礙通（Anavarana-jnana，具有無礙智慧的菩薩），從下方來到佛前跳躍而出，心中充滿憂愁，默默地坐著，所有的寶座都不顯現。
【English Translation】 English version: Do not let sentient beings with initial aspiration see my above-mentioned mudra (seal). This mudra is difficult to measure, and its use should not be taken lightly. If this mudra is used for trivial matters, it will cause people to lose its efficacy. Even if you want to use it, you must measure the size of the matter. At that time, after the World Honored One (Bhagavan) finished speaking this Dharma, all the Bodhisattvas and all the Vajra-garbha-rajas (Vajra-garbha-rāja, Diamond Treasury Kings, protectors of the Dharma), and their retinues wanted to practice it. At that time, the heavens and the earth were dark, the sun, moon, and stars lost their light, and all the spirits suddenly sank. When the Buddha saw this, he smiled and pointed to the ten directions with his speech-mudra, and the heavens and the earth suddenly shone brightly. At this time, the Bodhisattvas each manifested themselves, each shaking the heavens and the earth, and the heavens and the earth shook violently, and they could not stop it even with all their divine power. At that time, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) sat back in his seat and said to the assembly: 'Can I use the samadhi-mudra to stabilize the heavens and the earth?' Then he stretched out his left hand, with four fingers pointing forward, and his thumb placed horizontally in the palm, and his right hand was placed on his right knee like his left hand. At that time, all the assembly and the earth were stabilized. 'Well done, all of you, you should know that the Buddhas of the distant past have such incredible power, and only then can all the Bodhisattvas begin to stabilize their minds.' The various Dharmas mentioned above must have definite blessings. Without definite blessings, what achievement and benefit can be gained even if one cultivates for countless kalpas (aeons)? At that time, Satya-guna-bodhisattva (Satya-guna-bodhisattva, Bodhisattva of True Merit) asked the Buddha: 'World Honored One, what blessings does this samadhi-mudra have? Why doesn't the Buddha speak about it? If the Buddha doesn't speak about it, it's like a disease appearing but not knowing how to cure it.' At that time, the Buddha told Satya-guna-bodhisattva: 'Every Buddha attained samadhi (concentration) from my samadhi-mudra. Since ancient times, only the Buddhas have had this samadhi-mudra, and the Bodhisattvas and all the Vajras do not have this mudra. If one has this mudra, one is equal to the Buddhas. Can the power of this mudra be expressed in words? In reality, it cannot be expressed in words. If it cannot be expressed in words, then the various Dharmas mentioned above cannot be expressed in words either. Who obtains it, who can express it. Only I can understand this body, and only the Buddhas of the past can understand it. If the Bodhisattvas can understand it, they are equal to my body, otherwise they are not Bodhisattvas.' At that time, after the Tathagata finished speaking these words, a Bodhisattva named Anavarana-jnana (Anavarana-jnana, Unobstructed Wisdom) came from below, jumped out in front of the Buddha, sat silently with a heart full of sorrow, and all the precious seats disappeared.
前。唯自長嘆不讚嘆佛。其時大眾甚以驚愕。大眾問佛佛即答言。此人普遍所以長嘆。佛告無礙通菩薩。今有何事唯自噓嗟。無礙通菩薩心始歡悅寶座始現。有大威光影閉大眾。即下寶座整履衣服。住立佛前白佛言。世尊我于下方聞說佛心中心及如上契等。便即說持。今得此通今來至此。善哉世尊。然我悲愍當知不。佛言我以知竟。汝當聽受付與眾生。我所持以佛心持。若佛心持即曼荼羅也。無礙通菩薩言。世尊未得佛者。無決定者。攀緣多者。無慈悲者。其此眾生欲入此中可得不耶。佛言無礙。我本說法只緣下劣。如有下劣欲得求者。結日輪壇其壇三院。逆日結之無諸供養。唯有美香戟羌三個。若無戟羌三刀亦得。三盞香三面鏡三盆水。其壇縱廣八尺第一院白。第二院朱。第三院青各如五方法。第一院中求佛位者求之。第二院中菩薩法求之。第三院中金剛求之。餘一切諸天仙神鬼地神等法。于壇外求之舉心即成。不假多日餘有功。契不得傳。凡現微功能。今且略說。但有勤修。諸有功法自然證得。
爾時大眾問佛言。世尊其此法契從誰授持。得誰灌頂得誰加護。今得此通遍滿十方。能令一切盡皆降伏。能令一切諸法自然露現。誰人于佛修持此法得如說通。誰人得通佛自證見。我等今者欲請作其師範。
【現代漢語翻譯】 現代漢語譯本 （他）只是自己長嘆，不讚嘆佛。當時大眾非常驚愕。大眾問佛，佛就回答說：『這個人普遍地只是長嘆。』佛告訴無礙通菩薩（Avalokiteśvara，意為觀世音菩薩）：『現在有什麼事只是自己嘆息？』無礙通菩薩心中開始歡喜，寶座開始顯現，有巨大的威光遮蔽大眾。隨即走下寶座，整理好鞋子和衣服，站立在佛前稟告佛說：『世尊，我在下方聽到說佛心中心及如上契印等，便立即受持。現在得到這種神通，現在來到這裡。善哉世尊！然而我悲憫（眾生），您知道嗎？』佛說：『我已經知道了。你應該聽受，付與眾生。我所持的以佛心來持。如果以佛心來持，那就是曼荼羅（Maṇḍala，意為壇城）。』無礙通菩薩說：『世尊，未得佛果的人，沒有決定信念的人，攀緣心重的人，沒有慈悲心的人，這些眾生想要進入此法中可以嗎？』佛說：『無礙。我本來說法只是爲了下劣之人。如有下劣之人想要尋求此法，就結日輪壇，此壇有三院，逆著太陽的方向結壇，不需要任何供養，只有美香戟羌三個。如果沒有戟羌，三把刀也可以。三盞香，三面鏡子，三盆水。此壇縱橫八尺，第一院白色，第二院紅色，第三院青色，各自如五方之法。第一院中求佛位的人在此求之。第二院中菩薩法在此求之。第三院中金剛（Vajra，意為金剛）法在此求之。其餘一切諸天、仙、神、鬼、地神等法，在壇外求之，舉心即成，不需要多日。其餘的功德，契印不得傳授。凡是顯現微小的功能，現在且略說。只要有勤奮的修持，各種功德自然證得。』 當時大眾問佛說：『世尊，此法契印從誰處接受和持守？得誰灌頂？得誰加持和護佑？現在得到這種神通，遍滿十方，能夠使一切都降伏，能夠使一切諸法自然顯現。誰人于佛處修持此法，能夠得到如您所說的神通？誰人得到神通，佛您親自證見？我們現在想要請他作為師範。』
【English Translation】 English version He only sighed to himself, without praising the Buddha. At that time, the assembly was greatly astonished. The assembly asked the Buddha, and the Buddha replied, 'This person universally only sighs.' The Buddha told the Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning the Bodhisattva of Compassion): 'Now, what is the matter that he only sighs to himself?' The Avalokiteśvara Bodhisattva's heart began to rejoice, and a jeweled seat began to appear, with great majestic light obscuring the assembly. Immediately, he descended from the jeweled seat, adjusted his shoes and clothes, and stood before the Buddha, saying, 'World Honored One, I heard below about the Buddha's Heart Center and the Supreme Mudras (Mudrā, meaning gesture or seal), and immediately received and held them. Now I have attained this spiritual power, and now I have come here. Excellent, World Honored One! However, I am compassionate (towards sentient beings), do you know?' The Buddha said, 'I already know. You should listen and receive, and bestow it upon sentient beings. What I hold is held with the Buddha's Heart. If it is held with the Buddha's Heart, then it is a Mandala (Maṇḍala, meaning sacred enclosure).』 The Avalokiteśvara Bodhisattva said, 'World Honored One, those who have not attained Buddhahood, those who have no firm resolve, those who have much clinging, those who have no compassion, can these sentient beings enter into this Dharma?' The Buddha said, 'Unobstructed. My teaching was originally only for the inferior. If there are inferior ones who wish to seek this Dharma, then construct a Sun Wheel Mandala, this Mandala has three courts, constructed against the direction of the sun, without any offerings, only three beautiful incense spears. If there are no spears, three knives will also do. Three lamps of incense, three mirrors, three basins of water. This Mandala is eight feet in length and width, the first court is white, the second court is red, the third court is blue, each according to the Dharma of the five directions. In the first court, those who seek the Buddha's position seek it here. In the second court, the Bodhisattva Dharma is sought here. In the third court, the Vajra (Vajra, meaning diamond or thunderbolt) Dharma is sought here. All other Devas, Immortals, Gods, Ghosts, Earth Gods, and other Dharmas are sought outside the Mandala, and it is accomplished as soon as the thought arises, without needing many days. Other merits and Mudras cannot be transmitted. All manifestations of subtle functions are now briefly described. But with diligent practice, all merits will naturally be attained.』 At that time, the assembly asked the Buddha, 'World Honored One, from whom is this Dharma Mudra received and held? From whom is initiation received? From whom is blessing and protection received? Now, having attained this spiritual power, it pervades the ten directions, able to subdue all, able to make all Dharmas naturally manifest. Who, by practicing this Dharma at the Buddha's place, can attain the spiritual power as you have described? Who, having attained spiritual power, is personally witnessed by the Buddha? We now wish to invite him to be our teacher.'
爾時佛告大眾言汝等今有疑且待須臾。自當得見汝自證問。
爾時如來。于自心中結持語契。遍告十方一切心中心者。急來大眾欲見。
爾時多羅菩薩持菩薩心契眷屬圍繞從東方來變身為佛。一切大眾作菩薩像身而現佛前。堅意菩薩從南方來。持菩薩成就契。化身作佛。一一眷屬皆自變身作菩薩。心王師子吼王佛從西方來。持正授菩薩契。從彼國來。在路眾生是心非心。以契指之總皆成佛。有遠聞者得菩薩記。最勝如來下有一童子年十四歲。從北方來持如來母契。所經諸國有大夜剎軍大黑鬼軍。吐火神軍大黑風窟及蛇男。如是等男以佛母契指之。皆發慈心隨送童子得至佛所。如是惡獸並得佛心受菩薩記。師子音佛從下方來。持善集陀羅尼契。百萬億陀羅尼神眷屬。飛騰虛空自來為證。上方香積如來下一童子身。並香世界一童子身。持佛語契從上方。飛空徐語而來。下方眾謂是香積如來普光如來下閻浮提各白赍。花供養下至佛前乃是童子。爾時如來告大眾言。善聽如前所來並承受師。俱承佛力皆有大通久遠成就。即未可為證。汝等善聽更喚一人。佛即告言。光明童子善來。其時童子住在雪山。聞佛喚聲即來至於我所。其時童子至大眾中。大眾譏訶如來喚汝。今眷屬何在堪為我師。童子答言。我等眷屬汝即是
【現代漢語翻譯】 現代漢語譯本： 這時，佛告訴大眾說：『你們現在有什麼疑問，暫且等待片刻，自然會見到你們自己前來驗證提問。』 這時，如來在自己心中結成語契（mudra，手印、印契），普遍告知十方一切心中心者：『趕快來，大眾想要見你們。』 這時，多羅菩薩（Tara Bodhisattva，救度佛母）手持菩薩心契（bodhisattva heart mudra），被眷屬圍繞，從東方而來，變化自身為佛。一切大眾都顯現菩薩像身，出現在佛前。堅意菩薩（Firm Intent Bodhisattva）從南方而來，手持菩薩成就契（bodhisattva accomplishment mudra），化身作佛。每一位眷屬都各自變化自身為菩薩。心王師子吼王佛（Heart King Lion's Roar King Buddha）從西方而來，手持正授菩薩契（confirmation bodhisattva mudra），從他的國度而來。在路上的眾生，無論是心還是非心，用契印指向他們，都全部成就為佛。有遠方聽到的人，得到了菩薩的授記。 最勝如來（Most Victorious Tathagata）下面有一個童子，年齡十四歲，從北方而來，手持如來母契（tathagata mother mudra）。所經過的各個國家，有大夜叉軍（yaksha army，夜叉是佛教護法神），大黑鬼軍（dark demon army），吐火神軍（fire-spitting god army），大黑風窟（great dark wind cave）以及蛇男（snake men）等。像這樣的眾生，用佛母契印指向他們，都發起慈悲心，護送童子到達佛所。這些惡獸也因此得到佛心，接受了菩薩的授記。 師子音佛（Lion's Voice Buddha）從下方而來，手持善集陀羅尼契（well-gathered dharani mudra）。百萬億陀羅尼神眷屬，飛騰在虛空中，親自前來作為證明。上方香積如來（Fragrant Accumulation Tathagata）下面有一個童子身，連同香世界（fragrant world）的一個童子身，手持佛語契（Buddha speech mudra），從上方飛空緩緩而來。下方的眾生以為是香積如來，普光如來（Universal Light Tathagata）從閻浮提（Jambudvipa，我們所居住的娑婆世界）各自拿著鮮花供養，來到佛前才知道是童子。 這時，如來告訴大眾說：『好好聽著，像前面所來的，都承受老師的教導，都承蒙佛的力量，都有大神通，久遠以來就已成就，但還不能作為你們的證明。你們好好聽著，再叫一個人來。』佛就說：『光明童子（Luminous Youth），你來得好。』當時童子住在雪山（Snow Mountain，喜馬拉雅山），聽到佛的呼喚聲，就來到佛的處所。當時童子來到大眾之中，大眾譏諷說：『如來呼喚你，現在你的眷屬在哪裡？能作為我們的老師嗎？』童子回答說：『我的眷屬就是你們。』
【English Translation】 English version: At that time, the Buddha said to the assembly, 'If you have any doubts now, wait a moment, and you will naturally see yourselves come to verify and ask questions.' At that time, the Tathagata formed a speech mudra in his heart, universally informing all those who are centered in the heart in the ten directions: 'Come quickly, the assembly wants to see you.' At that time, Tara Bodhisattva, holding the bodhisattva heart mudra, surrounded by her retinue, came from the east, transforming herself into a Buddha. All the assembly manifested bodhisattva-like bodies and appeared before the Buddha. Firm Intent Bodhisattva came from the south, holding the bodhisattva accomplishment mudra, transforming himself into a Buddha. Each member of his retinue transformed themselves into bodhisattvas. Heart King Lion's Roar King Buddha came from the west, holding the confirmation bodhisattva mudra, coming from his country. The beings on the road, whether mind or non-mind, by pointing at them with the mudra, all became Buddhas. Those who heard from afar received the prediction of bodhisattvahood. Beneath Most Victorious Tathagata was a youth, fourteen years old, coming from the north, holding the tathagata mother mudra. In the various countries he passed through, there were great yaksha armies, dark demon armies, fire-spitting god armies, great dark wind caves, and snake men. Such beings, by pointing at them with the Buddha mother mudra, all developed compassion and escorted the youth to the Buddha's place. These evil beasts also obtained the Buddha's mind and received the prediction of bodhisattvahood. Lion's Voice Buddha came from below, holding the well-gathered dharani mudra. A million trillion dharani god retinue, flying in the sky, personally came as proof. Above, Fragrant Accumulation Tathagata had a youth body, along with a youth body from the fragrant world, holding the Buddha speech mudra, coming slowly from above, flying in the sky. The beings below thought it was Fragrant Accumulation Tathagata, Universal Light Tathagata, each from Jambudvipa bringing flowers as offerings, only to realize upon arriving before the Buddha that it was a youth. At that time, the Tathagata told the assembly, 'Listen carefully, those who have come before, all receive the teachings of the teacher, all receive the Buddha's power, all have great spiritual powers, and have been accomplished for a long time, but they cannot yet serve as proof for you. Listen carefully, and call another person.' The Buddha then said, 'Luminous Youth, you have come well.' At that time, the youth was living in the Snow Mountain, and upon hearing the Buddha's call, he came to the Buddha's place. At that time, the youth came into the assembly, and the assembly ridiculed him, saying, 'The Tathagata called you, where is your retinue now? Can you be our teacher?' The youth replied, 'My retinue is you.'
也。大眾答言。我等共汝久不相識。云何當言是汝眷屬。其時童子密持語契。指于大眾除佛化身。諸餘菩薩盡皆禮此童子。其時大眾無覺知者。四眾禮訖皆自告言。仁者我等今者請仁者為師。童子答言。如來語契實無虛妄。汝等大眾一心持之。如我無異。
爾時大眾。同聲白佛言。世尊其此童子。修此契法幾久。當有如是力攝我滿足之仁。佛言眾等汝等今者。菩薩心未足。所以被攝。大眾善聽我為汝等說此因緣。我昔初住雪山修道。多有諸惡獸等。無有善心皆欲食人。我時在定憶念我師空王如來所說此咒。始宣一遍。其時諸惡蟲獸皆得佛心不害於我。漸次憶念。其時蟲獸得菩薩戒皆食草菜。於後有此童子。聞我住山中。供給於我。始經一宿。因我持次聽得我咒。復經明日。盜我即本結。將即便出山。更不事我。經七日間得如是力後過於我。即以神通欲攝於我。為我持故二不相攝。汝等當知。盜法中由有如是大力。何況正授。爾時大眾聞佛說已。愿賜我法同此童子威神自在。佛言汝等卻後七日當得此通。非人不信。即當忘失。當爾之時有諸外道隱形眾中。佛知不制。於後欲持此契降諸菩薩。為噁心故結契之時。燒卻身心自法亦失。善哉此法勿妄持之一切事業俱不廢置。唯止噁心妒心持即無效。若無惡妒心速證不難
【現代漢語翻譯】 現代漢語譯本： 也。大眾回答說：『我們和您很久不認識，怎麼能說是您的眷屬呢？』當時童子暗中拿著語契（mantra，真言），指向大眾，除了佛的化身，其餘的菩薩都向這個童子行禮。當時大眾沒有察覺。四眾行禮完畢后都各自說道：『仁者，我們現在請您為師。』童子回答說：『如來的語契真實不虛妄，你們大眾一心持誦它，就和我沒有區別。』
當時大眾，同聲對佛說：『世尊，這個童子修習這個契法（dharma seal，法印）多久了，才能有這樣的力量懾服我們這些自以為滿足的人？』佛說：『各位，你們現在菩薩心還不足，所以被他懾服。大眾仔細聽，我為你們說這個因緣。我過去最初住在雪山修行的時候，有很多惡獸等，沒有善心，都想吃人。我當時在禪定中憶念我的老師空王如來所說的這個咒語，剛唸誦一遍，當時那些惡蟲野獸都得到了佛心，不再傷害我。漸漸地憶念，當時蟲獸都得到了菩薩戒，都吃草菜。後來有這個童子，聽說我住在山中，來供養我。剛過了一夜，因為我持咒，他偷聽到了我的咒語。又過了一天，他盜走了我的根本結（root mudra，根本手印），拿著就出了山，不再侍奉我。經過七天，得到了這樣的力量，後來超過了我。就想用神通來懾服我，因為我持有根本結的緣故，所以互相不能懾服。你們應當知道，盜法中尚且有這樣大的力量，何況是正式傳授。』當時大眾聽佛說完，希望賜予我們這個法，讓我們也能像這個童子一樣威神自在。佛說：『你們七天之後就能得到這種神通，不是人不相信，而是會忘記。』當時有一些外道隱藏在人群中，佛知道卻沒有制止。後來想持這個契（mudra，手印）來降伏諸菩薩，因為噁心的緣故，結契（mudra，手印）的時候，燒卻身心，自己的法也失去了。』善哉，這個法不要胡亂持誦，一切事業都不會廢棄。只有停止噁心和嫉妒心，持誦才有效。如果沒有噁心和嫉妒心，迅速證悟是不難的。
【English Translation】 English version: Then the assembly replied, 'We have not known you for a long time. How can we say that we are your relatives?' At that time, the boy secretly held the mantra (語契) and pointed to the assembly. Except for the transformation body of the Buddha, all the other Bodhisattvas bowed to this boy. At that time, the assembly was unaware. After the four groups finished bowing, they all said, 'Benevolent one, we now ask you to be our teacher.' The boy replied, 'The Tathagata's mantra (如來語契) is true and not false. You all should uphold it wholeheartedly, and you will be no different from me.'
At that time, the assembly, in unison, said to the Buddha, 'World Honored One, how long has this boy practiced this dharma seal (契法) to have such power to subdue us self-satisfied ones?' The Buddha said, 'All of you, your Bodhisattva minds are not yet sufficient, so you are subdued by him. Listen carefully, I will tell you the cause of this. In the past, when I first lived in the Himalayas to cultivate the Way, there were many evil beasts, etc., without good intentions, all wanting to eat people. At that time, in meditation, I remembered this mantra spoken by my teacher, the Empty King Tathagata (空王如來). As soon as I recited it once, all those evil insects and beasts obtained the Buddha-mind and did not harm me. Gradually remembering, at that time, the insects and beasts obtained the Bodhisattva precepts and all ate grass and vegetables. Later, this boy heard that I lived in the mountains and came to provide for me. After only one night, because I was reciting the mantra, he eavesdropped on my mantra. The next day, he stole my root mudra (根本結), took it and left the mountain, no longer serving me. After seven days, he obtained such power, later surpassing me. He wanted to subdue me with supernatural powers, but because I held the root mudra, we could not subdue each other. You should know that even stealing the Dharma has such great power, let alone receiving it properly.' At that time, the assembly, hearing what the Buddha said, wished to be granted this Dharma so that we could be as majestic and free as this boy. The Buddha said, 'You will obtain this power in seven days. It is not that people do not believe, but that they will forget.' At that time, there were some heretics hiding in the crowd, and the Buddha knew but did not stop them. Later, they wanted to hold this mudra (契) to subdue the Bodhisattvas, but because of their evil intentions, when forming the mudra, they burned their bodies and minds, and lost their own Dharma. 'Excellent, do not recklessly hold this Dharma, and all undertakings will not be abandoned. Only stop evil and jealous thoughts, and holding it will be ineffective. If there are no evil or jealous thoughts, quick enlightenment is not difficult.'
。善哉世尊唯愿印可唯愿印可。速證佛地得如佛身。爾時如來為欲印可一切諸大眾故。即以正授菩薩契指於十方以經三遍。即有黑風吹諸菩薩皆悉倒地。諸菩薩等從地而起即有赤色云現。雨諸一切細末栴檀之香灑大眾身。次雨香水浴諸大眾。浴大眾已應時即得此通自在。得自在已具修此法經七日已普同佛身。佛初涅槃所授供養諸來化佛。是此契力。
爾時大眾得此契力。即共同聲讚歎佛德。
善哉救世者 普示大神通 微小現十方 俱獲大功德 佛身即凡體 德力等十方 微妙凈法身 下愚決定有 親族證此果 咸遍於未來 當愿凡夫音 同佛語無異
爾時文殊師利法王子等。復以神通遍告十方而讚歎佛。
善哉聖師子 慈光遍世間 微妙凈法身 顯現希有事 久修而不了 放光即菩提 如此諸佛身 是我大師力 當知盲聾道 無過此慈悲 唯愿後覺人 亦同我今日
爾時如來說偈曰。
一切諸身中 莫過於佛體 所有要妙法 無過諸佛心 將心示眾生 眾生即佛體 如此大聖力 菩薩不能知 有劫恒河沙 我始一付屬 若能依修者 即同我此身 若有至誠者 夢授與菩提 我說夢中因 汝等當善聽
【現代漢語翻譯】 現代漢語譯本： 『善哉世尊，唯愿印可，唯愿印可。速證佛地，得如佛身。』 爾時，如來為欲印可一切諸大眾故，即以正授菩薩契（一種手印）指於十方，以經三遍。即有黑風吹諸菩薩，皆悉倒地。諸菩薩等從地而起，即有赤色云現，雨諸一切細末栴檀（一種香木）之香，灑大眾身。次雨香水，浴諸大眾。浴大眾已，應時即得此通自在。得自在已，具修此法經七日已，普同佛身。佛初涅槃所授供養諸來化佛，是此契力。 爾時大眾得此契力，即共同聲讚歎佛德： 『善哉救世者，普示大神通，微小現十方，俱獲大功德，佛身即凡體，德力等十方，微妙凈法身，下愚決定有，親族證此果，咸遍於未來，當愿凡夫音，同佛語無異。』 爾時，文殊師利（智慧第一的菩薩）法王子等，復以神通遍告十方而讚歎佛： 『善哉聖師子，慈光遍世間，微妙凈法身，顯現希有事，久修而不了，放光即菩提（覺悟），如此諸佛身，是我大師力，當知盲聾道，無過此慈悲，唯愿後覺人，亦同我今日。』 爾時，如來說偈曰： 『一切諸身中，莫過於佛體，所有要妙法，無過諸佛心，將心示眾生，眾生即佛體，如此大聖力，菩薩不能知，有劫恒河沙，我始一付屬，若能依修者，即同我此身，若有至誠者，夢授與菩提，我說夢中因，汝等當善聽。』
【English Translation】 English version: 『Excellent, World Honored One, we only wish for your approval, we only wish for your approval. Quickly attain the Buddha-ground, and obtain a body like the Buddha』s.』 At that time, the Tathagata (another name for Buddha), in order to approve all the great assembly, immediately used the Right-Handed Bodhisattva Mudra (a hand gesture) to point in the ten directions, repeating it three times. Immediately, a black wind blew, causing all the Bodhisattvas to fall to the ground. When the Bodhisattvas arose from the ground, red clouds appeared, raining down fine powdered sandalwood (a type of fragrant wood) incense upon the bodies of the assembly. Then, fragrant water rained down, bathing the entire assembly. After bathing the assembly, they immediately attained this unobstructed freedom. Having attained this freedom, and having fully cultivated this Dharma for seven days, they all became like the Buddha's body. The offerings made to the manifested Buddhas who came at the Buddha's initial Nirvana (the state of enlightenment) were due to the power of this Mudra. At that time, the assembly, having obtained the power of this Mudra, together praised the Buddha's virtues in one voice: 『Excellent savior of the world, universally showing great spiritual powers, the minute appears in the ten directions, all obtaining great merit, the Buddha's body is the same as a mortal body, virtue and power are equal to the ten directions, the subtle and pure Dharma-body, even the foolish and ignorant certainly possess, relatives and family members will realize this fruit, universally pervading the future, may the voice of ordinary beings, be the same as the Buddha's speech without difference.』 At that time, Manjushri (Bodhisattva of Wisdom) Dharma Prince and others, again used their spiritual powers to proclaim to the ten directions and praised the Buddha: 『Excellent, Holy Lion, compassionate light pervades the world, the subtle and pure Dharma-body, manifests rare and wonderful events, after long cultivation without understanding, the release of light is Bodhi (enlightenment), such bodies of all Buddhas, are the power of my great teacher, know that the path of the blind and deaf, nothing surpasses this compassion, may those who awaken later, also be the same as I am today.』 At that time, the Tathagata spoke in verse, saying: 『Among all bodies, none is greater than the Buddha's body, among all essential and wonderful Dharmas, none is greater than the Buddha's mind, taking the mind to show sentient beings, sentient beings are the Buddha's body, such great holy power, Bodhisattvas cannot know, for kalpas (an immense period of time) as numerous as the sands of the Ganges River, I only entrust it once, if one can rely on and cultivate it, they will be the same as this body of mine, if there is one who is sincere, they will be given Bodhi in a dream, I speak of the causes in dreams, you should listen well.』
若欲見法時 必見化樓閣 諸佛乘空往 臨頂即自安 或見臨大河 陸船隨手造 或見高山上 通自無根栽 或見作浮圖 騰空自往來 若見說法會 身自為法王 或見素像時 舒手即嚴飾 或見諸經卷 引手即執持 若見諸樓閣 其身自安坐 或見大江河 入里無沒溺 如是諸法相 即成得法因 普示依持光 必須依我覺 若不依我此 未見有菩提 縱于契經中 所習多疑滯
爾時大眾聞此法已。歡喜奉行禮佛而退。
佛心中心經卷上 大正藏第 19 冊 No. 0920 佛心經
佛心中心印品中卷下(法別)
三藏菩提流志奉 詔譯
爾時阿難處大眾中潛然憂愁。于其中間諸有經律一切藏門俱然掩閉。諸大金剛及諸菩薩。一切所有靈祇游世界者。乃至諸大龍神仙眾。及百千萬億世界四天王等。乃至釋梵諸天。悉皆迷悶頓失精光。唯有諸佛能知廣大因起。各各安坐皆自於身及心。放微細光。自想慰問。
爾時毗盧遮那如來。復于身份更開異色無量威德大端嚴光。其光普照乃至有罪無罪等。如是眾生皆得無怖。復于光中演說微細音聲告諸佛言。諸大聖眾此威光難知此威光難測。唯有大聖與我力等。與我心等
【現代漢語翻譯】 現代漢語譯本： 若想見到法的真諦時，必定會見到由幻化而成的樓閣。 諸佛乘坐著虛空而來，降臨到頭頂時自然安住。 或者見到身處大河邊，隨意就能造出陸地上的船隻。 或者見到身處高山上，通道自然產生，沒有根基。 或者見到建造佛塔，騰空自在往來。 如果見到說法集會，自身即為法王。 或者見到素色的佛像時，伸出手就能為其莊嚴裝飾。 或者見到各種經卷，伸出手就能拿取。 如果見到各種樓閣，自身自然安坐其中。 或者見到大江大河，進入其中也不會被淹沒。 像這樣的各種法相，就能成為得法的因緣。 普遍顯示所依持的光明，必須依從我的覺悟。 如果不依從我的覺悟，就無法見到菩提（bodhi，覺悟）。 即使在契經（sūtra，佛經）中，所學習的也會有很多疑惑和滯礙。
這時，大眾聽聞此法后，歡喜奉行，禮佛後退下。
《佛心中心經》捲上 大正藏第 19 冊 No. 0920 《佛心經》
《佛心中心印品中卷下》（法別）
三藏菩提流志（Bodhiruci，譯者）奉詔譯
這時，阿難（Ānanda，佛陀的十大弟子之一）身處大眾之中，內心憂愁。在這期間，所有的經、律、論一切藏門都好像關閉了。諸大金剛（Vajra，佛教護法神）以及諸菩薩（Bodhisattva，具有高度覺悟的修行者），所有遊歷世界的靈祇，乃至諸大龍神仙眾，以及百千萬億世界的四天王（Caturmahārājakayikas，佛教的護世四天王）等，乃至釋梵諸天（Śakra-brahman，帝釋天和梵天），都感到迷茫困頓，失去了精光。只有諸佛（Buddha，覺悟者）能夠知道這廣大的因緣生起，各自安坐，都從自身及心中，放出微細的光芒，各自想著如何慰問。
這時，毗盧遮那如來（Vairocana，光明遍照如來）又從自身顯現出更加殊勝的、具有無量威德的大端嚴光明。這光明普遍照耀，乃至有罪無罪的眾生，都能夠得到無所怖畏。又在光明中演說微細的聲音，告訴諸佛說：『諸大聖眾，這威光難以知曉，這威光難以測度。只有大聖與我的力量相等，與我的心相等。』
【English Translation】 English version: If you wish to see the Dharma (law, truth), you will surely see a manifested palace. The Buddhas (enlightened beings) ride through the sky, and when they descend upon your head, they naturally find peace. Or you may see yourself by a great river, able to create boats on land at will. Or you may see yourself on a high mountain, with a naturally formed path that has no roots. Or you may see yourself building a stupa (Buddhist monument), freely traveling through the air. If you see a Dharma assembly, you yourself are the Dharma King. Or if you see a plain statue, you can adorn it with ornaments by simply extending your hand. Or if you see various scriptures, you can grasp and hold them by simply reaching out. If you see various palaces, your body naturally sits peacefully within them. Or if you see a great river, you can enter it without drowning. Such various Dharma appearances become the cause for attaining the Dharma. Universally show the light of reliance; you must rely on my enlightenment. If you do not rely on my enlightenment, you have not seen Bodhi (bodhi, enlightenment). Even if you study the sutras (sūtra, Buddhist scriptures), you will have many doubts and hindrances.
At that time, the assembly, having heard this Dharma, joyfully practiced it, paid homage to the Buddha, and withdrew.
The Heart-Center Sutra of the Buddha, Volume 1 Taisho Tripitaka Volume 19, No. 0920, The Heart Sutra of the Buddha
The Lower Volume of the Heart-Center Mudra Chapter of the Buddha (Dharma Distinctions)
Translated by Tripitaka Bodhiruci (Bodhiruci, translator) under imperial decree
At that time, Ānanda (Ānanda, one of the ten principal disciples of the Buddha) was among the assembly, feeling secretly worried. During this time, all the doors of the sutras, vinaya (monastic rules), and shastras (treatises) seemed to be closed. The great Vajras (Vajra, diamond-like beings, often protectors) and the Bodhisattvas (Bodhisattva, beings on the path to Buddhahood), all the spiritual beings traveling the worlds, even the great dragon gods and immortal hosts, and the Four Heavenly Kings (Caturmahārājakayikas, the Four Guardian Kings) of hundreds of thousands of millions of worlds, and even Śakra-brahman (Śakra-brahman, Indra and Brahma), all felt confused and lost their brilliance. Only the Buddhas (Buddha, enlightened one) could know the arising of this vast cause and condition, and each sat peacefully, emitting subtle light from their bodies and minds, each contemplating how to offer comfort.
At that time, Vairocana Tathagata (Vairocana, the Illuminating One) further manifested from his body immeasurable majestic and dignified light of different colors. This light universally illuminated all beings, whether guilty or innocent, so that they could all be without fear. And within the light, he spoke in a subtle voice, telling all the Buddhas: 'O great holy assembly, this majestic light is difficult to know, this majestic light is difficult to fathom. Only the great saints whose power is equal to mine, whose mind is equal to mine, can understand.'
與我慈等。與我悲等與我解等。與我知等與我辨等。乃至世界所有知量。能盡知者即能知此光明。所謂因緣而得種種知見。
爾時阿難於其悶中。心有少省強自意持。即起問盧遮那言。世尊其此光者唯說諸佛耶。佛言是善男子。唯佛能知。雖有菩薩未同佛見。其時阿難前禮佛足。五體投地眼中垂淚。以偈問曰。
世界有菩薩 現身得為佛 世界有菩薩 能化無邊身 世界有菩薩 能知佛所知 世界有菩薩 能解眾生縛 世界有菩薩 遍入諸佛剎 世界有菩薩 種種示方便 世界有菩薩 堪忍入諸苦 世界有菩薩 攝眾於己身 如是諸菩薩 皆是灌頂主 示同諸佛身 應念現諸境 神通波羅蜜 其實不思議 能于急難中 無畏大自在 我觀如是等 與佛亦無異 若具受持者 同佛不思議 誦持佛法藏 一一皆遍了 即此法雲頂 皆是滿足位 云何此人等 不知此因緣 若此不知者 下愚何能了
爾時毗盧遮那佛。于光明中出大音聲。嘆阿難言。善哉佛子以是等菩薩雖有大慈慈不遍故。所以不知。雖有大悲悲不遍故。所以不知。雖有大忍忍不遍故。所以不知。雖有大通通亦不遍。雖有大力力亦不遍。雖有示現示現不遍。雖有無
【現代漢語翻譯】 現代漢語譯本： 與我慈悲等同，與我悲憫等同，與我解脫等同，與我智慧等同，與我辯才等同。乃至世界所有能知的限量，能夠完全知曉的，就能知曉此光明。這光明是所謂的因緣和合而產生的種種知見。
當時，阿難（Ananda，佛陀的十大弟子之一）在昏悶之中，心中稍微清醒，勉強用意志支撐，於是起身問盧遮那佛（Vairocana，光明遍照佛）說：『世尊，這光明僅僅是諸佛才能知曉的嗎？』佛說：『是的，善男子，只有佛才能完全知曉。即使有菩薩（Bodhisattva，立志成佛的修行者），他們的見解也不同於佛。』當時，阿難上前禮拜佛足，五體投地，眼中流淚，用偈頌問道：
『世界有菩薩，示現化身成就佛果； 世界有菩薩，能夠化現無邊身； 世界有菩薩，能夠知曉佛所知的一切； 世界有菩薩，能夠解脫眾生的束縛； 世界有菩薩，遍入十方諸佛的剎土； 世界有菩薩，以種種方式示現方便法門； 世界有菩薩，能夠堪忍進入各種苦難之中； 世界有菩薩，能夠將眾生攝入自身。 像這樣的諸位菩薩，都是灌頂之主； 示現與諸佛相同的身相，應念之間顯現各種境界； 神通波羅蜜（Paramita，到達彼岸），其實不可思議； 能夠在危急困難之中，無畏而大自在。 我觀察像他們這樣的人，與佛也沒有什麼差別； 如果能夠具足受持這些，就與佛一樣不可思議； 誦讀受持佛的法藏，一一都能普遍明瞭； 就在這法雲頂上，都是滿足一切功德的位置。 為什麼這些人卻不能知曉這其中的因緣呢？ 如果這些人都不知曉，那麼下愚之人又怎麼能夠明白呢？』
當時，毗盧遮那佛（Vairocana，光明遍照佛）在光明中發出巨大的聲音，讚歎阿難說：『說得好啊，佛子！因為這些菩薩雖然有大慈悲，但慈悲並不普遍，所以不能完全知曉。雖然有大悲憫，但悲憫並不普遍，所以不能完全知曉。雖然有大忍辱，但忍辱並不普遍，所以不能完全知曉。雖然有大神通，但神通也不普遍。雖然有大力，但力量也不普遍。雖然有示現，但示現並不普遍。雖然有無
【English Translation】 English version: Equal to my loving-kindness, equal to my compassion, equal to my liberation, equal to my wisdom, equal to my eloquence. Even the entire knowable limit of the world, whoever can fully know it, can know this light. This light is the so-called various knowledges and views obtained through causes and conditions.
At that time, Ananda (one of the ten principal disciples of the Buddha), in his daze, regained a little consciousness and barely sustained himself with his will. He then rose and asked Vairocana Buddha (the Buddha of pervasive light): 'Venerable One, is this light only known by all the Buddhas?' The Buddha said: 'Yes, good man, only the Buddha can fully know it. Even if there are Bodhisattvas (beings who aspire to become Buddhas), their views are not the same as the Buddha's.' At that time, Ananda stepped forward, prostrated himself at the Buddha's feet, with tears in his eyes, and asked in verse:
'There are Bodhisattvas in the world, manifesting bodies to attain Buddhahood; There are Bodhisattvas in the world, who can transform into boundless bodies; There are Bodhisattvas in the world, who can know what the Buddha knows; There are Bodhisattvas in the world, who can liberate beings from their bonds; There are Bodhisattvas in the world, who pervade all the Buddha-lands; There are Bodhisattvas in the world, who show expedient means in various ways; There are Bodhisattvas in the world, who can endure entering all kinds of suffering; There are Bodhisattvas in the world, who can gather beings into themselves. Such Bodhisattvas are all lords of empowerment; Manifesting the same form as the Buddhas, instantly manifesting all realms; The神通 Paramita (Paramita, perfection of transcendence) is truly inconceivable; Able to be fearless and greatly at ease in times of urgency and difficulty. I observe such beings, and they are no different from the Buddha; If one can fully uphold these, one is as inconceivable as the Buddha; Reciting and upholding the Buddha's Dharma treasury, each and every one is universally understood; Right here on the cloud-top of Dharma, is the position of fulfilling all merits. Why do these people not know this cause and condition? If these people do not know, how can the ignorant understand?'
At that time, Vairocana Buddha (the Buddha of pervasive light) emitted a great sound from within the light, praising Ananda, saying: 'Well said, son of the Buddha! Because these Bodhisattvas, although they have great loving-kindness, their loving-kindness is not pervasive, therefore they cannot fully know. Although they have great compassion, their compassion is not pervasive, therefore they cannot fully know. Although they have great forbearance, their forbearance is not pervasive, therefore they cannot fully know. Although they have great supernatural powers, their supernatural powers are also not pervasive. Although they have great strength, their strength is also not pervasive. Although they have manifestations, their manifestations are not pervasive. Although they have no
礙無礙不遍。如是不遍一一菩薩皆悉有之。若得遍者了見佛性。即能知我。此事佛性猶故未了。云何能知如來量處。阿難白佛言。世尊如是菩薩猶故不知。一切眾生云何得解此理。佛言汝我此親承第七佛釋迦牟尼。次當宣說。一切眾生自然得了。能奉持者。一切眾生自然得解我之所說。
爾時阿難。即問釋迦牟尼佛言。世尊此事云何。我自親承供養已經劫數。唯愿為我示現。及諸法要。我欲修行流注眾生心際。
爾時如來告阿難言。阿難我今示現如是神力。汝等遞相告語慎勿驚怖。阿難即受如來語告大眾言。大眾當知大眾當知。高聲三告。其時阿難不覺身騰處虛空中。大眾仰觀見阿難身。謂是阿難得無礙通。其時音聲遍至阿迦尼吒天所有世界盡皆知聞。阿難白佛言。世尊遍告已訖唯愿示現。爾時世尊。即以四十齒俱時齊密入慈愍定。計念心中心咒作是念已。復以右手中指指于南方。以足大指案于地。其時所有世界及非世界。所有地獄涌出虛空。
復于上方世界所有諸雨。雨寶蓮華破此地獄。其時世界無有一人受諸苦者。穢惡都盡俱得法眼見於如來。復有示現一切世界諸大藥叉及羅剎王護梵帝釋四天王等一切餓鬼及阿修羅王。如是之身皆得神通。所謂通者善通慈愍。普覆眾生如佛無異。
復有
【現代漢語翻譯】 現代漢語譯本： 『礙無礙不遍』，這種『不遍』的狀態，每一位菩薩都具備。如果能夠達到『遍』的狀態，就能明瞭地見到佛性，從而認識我（如來）。現在對佛性尚未完全瞭解，又怎麼能知道如來的境界呢？阿難（Ananda）問佛說：『世尊，像這樣的菩薩尚且不能瞭解，一切眾生又怎麼能夠理解這個道理呢？』佛說：『你是我親自教導的第七佛釋迦牟尼（Sakyamuni）。接下來我將宣說，一切眾生自然就能理解。能夠奉行和受持的人，一切眾生自然就能理解我所說的話。』 當時，阿難（Ananda）就問釋迦牟尼佛（Sakyamuni Buddha）說：『世尊，這件事是怎麼回事呢？我親自侍奉供養已經經歷了無數劫。只希望您能為我示現，以及傳授諸法的要義。我想要修行，讓這些法要流佈到眾生的心中。』 當時，如來告訴阿難（Ananda）說：『阿難，我現在示現這樣的神通力量，你們互相轉告，不要驚慌害怕。』阿難（Ananda）立刻接受如來的教誨，告訴大眾說：『大眾應當知道，大眾應當知道。』高聲說了三遍。當時阿難（Ananda）不自覺地騰身到了虛空中。大眾仰頭觀看阿難（Ananda）的身影，認為阿難（Ananda）獲得了無礙神通。當時這個聲音傳遍了阿迦尼吒天（Akanistha Heaven）的所有世界，所有眾生都聽到了。阿難（Ananda）對佛說：『世尊，我已經遍告完畢，希望您能示現。』當時世尊，立刻將四十顆牙齒緊密地併攏，進入慈愍定（compassionate samadhi）。在心中默唸心中心咒（Heart-Center Mantra），這樣想完之後，又用右手中指指向南方，用腳的大拇指按住地面。當時所有的世界以及非世界，所有的地獄都涌出虛空。 又從上方世界降下各種雨，雨中包含著寶蓮華，用來破除這些地獄。當時世界中沒有一個人遭受痛苦，所有的污穢都消失了，都獲得了法眼，見到了如來。又示現了一切世界中的各種大藥叉（Yaksa）以及羅剎王（Rakshasa King），護梵帝釋（Brahma and Indra），四天王（Four Heavenly Kings）等一切餓鬼（hungry ghosts）以及阿修羅王（Asura King）。像這樣的身形都獲得了神通。所謂神通，就是善於通達慈悲憐憫，普遍覆蓋眾生，和佛沒有什麼不同。 還有...
【English Translation】 English version: 『Unobstructed and unobstructed, not pervasive.』 Every Bodhisattva possesses this state of 『not pervasive.』 If one can attain the state of 『pervasive,』 one can clearly see the Buddha-nature and thus know me (the Tathagata). Now, since the Buddha-nature is not yet fully understood, how can one know the extent of the Tathagata's realm? Ananda asked the Buddha, 『World Honored One, even Bodhisattvas like these cannot understand, how can all sentient beings comprehend this principle?』 The Buddha said, 『You are the seventh Buddha Sakyamuni (Sakyamuni), personally taught by me. Next, I will proclaim, and all sentient beings will naturally understand. Those who can uphold and maintain it, all sentient beings will naturally understand what I have said.』 At that time, Ananda (Ananda) asked Sakyamuni Buddha (Sakyamuni Buddha), 『World Honored One, what is the matter with this? I have personally served and made offerings for countless kalpas. I only hope that you can show it to me and impart the essence of all dharmas. I want to practice and let these essentials flow into the hearts of sentient beings.』 At that time, the Tathagata told Ananda (Ananda), 『Ananda, I am now manifesting such divine power. You should tell each other and do not be alarmed or afraid.』 Ananda (Ananda) immediately accepted the Tathagata's teachings and told the public, 『The public should know, the public should know.』 He said it aloud three times. At that time, Ananda (Ananda) unconsciously rose into the void. The public looked up at Ananda's (Ananda) figure, thinking that Ananda (Ananda) had attained unobstructed supernatural powers. At that time, this voice spread throughout all the worlds of Akanistha Heaven (Akanistha Heaven), and all beings heard it. Ananda (Ananda) said to the Buddha, 『World Honored One, I have finished proclaiming, I hope you can show it.』 At that time, the World Honored One immediately closed his forty teeth tightly together and entered the compassionate samadhi (compassionate samadhi). He silently recited the Heart-Center Mantra (Heart-Center Mantra) in his heart. After thinking this way, he pointed his right middle finger to the south and pressed his foot's big toe on the ground. At that time, all the worlds and non-worlds, all the hells, emerged from the void. Also, from the upper world, various rains fell, containing precious lotus flowers, to break these hells. At that time, there was not a single person in the world suffering, all the filth disappeared, and they all obtained the Dharma Eye and saw the Tathagata. It also manifested all kinds of great Yakshas (Yaksa) and Rakshasa Kings (Rakshasa King), Brahma and Indra (Brahma and Indra), the Four Heavenly Kings (Four Heavenly Kings), all hungry ghosts (hungry ghosts) and Asura Kings (Asura King) in all the worlds. Such forms all obtained supernatural powers. The so-called supernatural power is to be good at understanding compassion and covering all sentient beings, which is no different from the Buddha. And there are...
大通於虛空中雨微細雨。所有一切起愿求者皆得滿足。纓重疾病承此聞力皆得除差。餓者飽滿熱者清涼。
復有大通遍十方界所有眾生。當爾之時一一皆論說佛心地。
復有大通。若有眾生在母腹者。處胎孕者。為兒者即能憶識過去心地。知所生處本所經事。並能記持。
復有大通。十方世界諸惡災毒永劫不起。
復有大通。其通光明遍十方界。一一界量是佛及諸菩薩。乃至聲聞四果等類。俱得明見無有疑滯。俱時皆能明遍三界。盡諸苦際同佛壽劫。
復有大通。其通光明現五種色。一一色中五百萬億那由他殑伽沙化佛。俱將眷屬大菩薩眾升空而來。所是眷屬皆能論說佛心中心所有法要。即自明解。
復有大通。其通光明遍十方剎。其時大地動搖三十六遍。星宿日月應時墮落。遍於八方所有魔及魔民。皆舍魔業退其威神。即得佛通。佛通已俱能憶識本所受業。即生悔恨求哀懺悔自求出家。無有一人心不定者。佛告諸善男子。其此通光遍十方界有大威德。三明六通具八解脫。如法修者直至佛身更無異身。何以故。以諸佛心同時證故。以諸如來同印可故。我盧遮那者是佛母。常於此中自住持故。所有愿求自印可故。自滿愿故自觀察故。自與一切為灌頂師。所有學者自來證故。能知佛
【現代漢語翻譯】 現代漢語譯本： 大通於虛空中降下細微的雨。所有發起願望和祈求的人都得到滿足。身患重病的人承受這（佛法）的威力，疾病都得以消除痊癒。飢餓的人得到飽足，炎熱的人感到清涼。 又有大通，遍及十方世界所有眾生。在那個時候，他們每一個人都能談論佛的心地（Buddha-nature）。 又有大通，如果眾生在母親腹中，處於胎孕之中，或者還是嬰兒，就能憶起過去的心地，知道所生之處和原本經歷的事情，並且能夠記住。 又有大通，十方世界各種邪惡的災難和毒害永遠不會發生。 又有大通，它的光明遍照十方世界。每一個世界的範圍內，無論是佛（Buddha）以及諸位菩薩（Bodhisattva），乃至聲聞（Śrāvaka）四果等修行者，都能清楚地看見，沒有任何疑惑和滯礙。同時都能明白地照遍三界（Trailokya），直至所有痛苦的盡頭，與佛的壽命一樣長久。 又有大通，它的光明顯現五種顏色。每一種顏色中都有五百萬億那由他（nayuta）殑伽沙（Ganges sand）化佛（Nirmāṇakāya），都帶領著眷屬和大菩薩眾升空而來。這些眷屬都能談論佛心中心（the heart of Buddha's mind）的所有法要，並且自己明白理解。 又有大通，它的光明遍照十方剎土（Buddha-land）。那時大地震動三十六次，星宿和日月應時墜落。遍佈於八方的所有魔（Mara）及其魔民，都捨棄魔業，退去他們的威神，立即獲得佛通（Buddha-powers）。獲得佛通后，都能憶起原本所受的業報，立即產生後悔和怨恨，哀求懺悔，自己尋求出家。沒有一個人的心是不定的。佛告訴諸位善男子，這種神通光明遍照十方世界，具有巨大的威德，具備三明六通（three insights and six supernormal powers），具足八解脫（eight liberations）。如法修行的人，直至成就佛身，更不會有其他的身。為什麼呢？因為諸佛的心同時證悟的緣故。因為諸位如來（Tathāgata）共同印證的緣故。我盧遮那（Vairocana）就是佛母，常常在這裡自己住持的緣故。所有的願望和祈求，自己印證的緣故。自己滿足願望的緣故，自己觀察的緣故，自己與一切眾生作為灌頂師的緣故。所有學習的人自己來證悟的緣故，能夠知道佛。
【English Translation】 English version: The Great Penetration rains down subtle rain in the empty sky. All those who initiate vows and seek fulfillment are satisfied. Those suffering from severe illnesses, receiving this (Dharma) power, have their diseases eliminated and healed. The hungry are filled, and the hot are cooled. Moreover, there is Great Penetration, pervading all sentient beings in the ten directions. At that time, each of them can discuss the Buddha-nature. Moreover, there is Great Penetration, that if sentient beings are in their mother's womb, in gestation, or as infants, they can recall their past mind-ground, know where they were born and what they originally experienced, and be able to remember. Moreover, there is Great Penetration, that all evil disasters and poisons in the ten directions will never arise. Moreover, there is Great Penetration, whose light shines throughout the ten directions. Within the scope of each world, whether it be the Buddha (Buddha) and all the Bodhisattvas (Bodhisattva), or even the Śrāvakas (Śrāvaka) and other practitioners of the four fruits, they can see clearly without any doubt or hindrance. At the same time, they can clearly illuminate the three realms (Trailokya), until the end of all suffering, as long as the Buddha's life. Moreover, there is Great Penetration, whose light manifests five colors. In each color, there are five hundred million nayutas (nayuta) of Ganges sand (Ganges sand) transformation Buddhas (Nirmāṇakāya), all leading their retinues and great Bodhisattva assemblies, ascending into the sky. These retinues can all discuss all the essential Dharma of the heart of Buddha's mind, and understand it themselves. Moreover, there is Great Penetration, whose light shines throughout the ten directions of Buddha-lands (Buddha-land). At that time, the earth shakes thirty-six times, and the stars and sun and moon fall in response. All the Maras (Mara) and their demon people throughout the eight directions abandon their demonic deeds, retreat from their power and immediately obtain Buddha-powers. After obtaining Buddha-powers, they can all recall the karmic retribution they originally received, immediately generate regret and hatred, beg for repentance, and seek to leave home themselves. There is not a single person whose mind is unsettled. The Buddha tells all the good men, this supernatural light pervades the ten directions, possessing great power and virtue, possessing the three insights and six supernormal powers (three insights and six supernormal powers), and fully possessing the eight liberations (eight liberations). Those who practice according to the Dharma will, until they achieve Buddhahood, have no other body. Why? Because the minds of all Buddhas are simultaneously enlightened. Because all the Tathāgatas (Tathāgata) jointly affirm it. I, Vairocana (Vairocana), am the Buddha-mother, and I constantly abide here myself. All vows and requests are affirmed by myself. I fulfill the vows myself, observe myself, and act as the initiation master for all beings myself. All learners come to realize it themselves, and are able to know the Buddha.
心者。廣遣諸天來供養故。令諸金剛藏王密跡菩薩為絕災變常覆陰故。又遣一切諸天不可識者求圍繞故。乃至世界所有化形者變形者。種種伏匿者潛隱世間者。常來護衛故。上至釋梵諸天藥叉天眾來從伏故。四海跋陀鬼子魔母惡鬼藥叉等。一切非行。乃至如是等眾無不順伏者。必當如法依我佛心取佛心法。必當證效更無異法。而能成我此心事者。
爾時阿難白佛言。世尊如此心法佛自依持。以大神通即得如法也。乃諸菩薩金剛久處佛行。亦至佛所即能學佛堅固住。決定不退得菩提證。如諸下愚欲樂求者云何得至。佛力廣大威德玄曠。志行深[涳-工+豕]住大忍力然始得成。今者云何欲令眾生修學此法。云何得如法雲何證驗云何能了見。眾生心事當見之。時有何法則得辨邪正。復有何法令諸魔王等一切諸大惡王諸餘變怪即自調伏。復有何法立證佛心。我聞契經所說。久受勤苦具修諸度。猶未即證。我今不知所趣。唯愿為我解說一切所有法要。證驗成佛及世間所知。
佛贊阿難善哉善哉。汝欲知者聽受思惟。我今當說阿難其此佛身。世間有誰能識有誰自知。有誰行行一無差失。有誰能知盡生死際實無有知。唯佛與佛能知此事。阿難我此心咒。但行慈悲日持千遍得滿千日。佛力自成所作自成。十地願力不能回
{ "translations": [ "現代漢語譯本：\n心（指佛心）：廣泛派遣諸天前來供養的緣故。令諸金剛藏王（Vajra-garbha）密跡菩薩（Guhyapati Bodhisattva）爲了斷絕災變而常加覆護的緣故。又派遣一切不可識別的諸天前來求取圍繞的緣故。乃至世界所有化形者、變形者，種種伏匿者、潛隱世間者，常來護衛的緣故。上至釋梵諸天（Śakra-brahman）、藥叉（Yakṣa）天眾前來順從的緣故。四海跋陀（Bhadra）鬼子母（Hāritī）、魔母（Māra）、惡鬼、藥叉等，一切非人，乃至如是等眾沒有不順從的。必定會如法依我佛心，取佛心法。必定會證得效驗，更沒有其他法，而能成就我此心事。\n\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t\
也。
復有一法欲知驗者。持十萬遍外含一口水。心誦百遍應有所作以水𠹀之諸苦除滅。若得除者必定大驗。持至百萬遍𠹀。山得倒眾罪得滅。諸有災疫鄣。於世間作不祥者。于晨朝日𠹀一口水。得滿三日災疫即滅。能護大千世界地及虛空。欲定邪正者。取一銅鏡無間大小咒經萬遍持行。乃至邪正必定決了。若欲知此心彼心諸佛心菩薩心。金剛心諸天心四果聖人心。四海龍藏心及龍王心。天王心日月星宿心。藥叉羅剎心一切鬼神王。乃至世間隱形伏匿心。及世間眾生心並知所緣之處。案法華經莊嚴六根功德從此而生。佛子必定凡夫必定。菩薩必定金剛必定能作此法。余無能者。阿難復白佛言。世尊如修此法。有何壇界有何藥木。有何供養有何香花。有何彩色有何知識。用何處所請具說之。佛告阿難。汝為顛倒為是正問。若是正問即此顛倒。若正者不應問。此如來心從色生。邪執法像法事法我都不為。唯有心法至心實際。阿難無有一法攀緣至如來處。心無異境唯一是實。阿難若一切事法能作佛者。何不於事放大光明于身心。若於身心當知事法一無事立。何以故。我昔凡夫時。往尼佉羅山見諸咒仙作種種法。我于彼時近得此咒才經七日。其諸咒仙不識我身。為此惡人作種種惡術欲降伏於我。盡其神力以經七日。殊無
【現代漢語翻譯】 也。
還有一種方法可以驗證效果。持誦十萬遍咒語，口中含一口水，心中默唸一百遍，然後用水灑向想要實現的事情，各種痛苦都會消除。如果能夠消除，必定是非常靈驗的。持誦到一百萬遍，用水灑向山，山都能倒塌，各種罪孽都能消滅。各種災難疫病，以及在世間製造不祥之事的人，在早晨面向太陽灑一口水，連續三天，災疫就能平息。能夠守護大千世界的大地和虛空。想要確定邪正，取一面銅鏡，無論大小，唸誦經文一萬遍，堅持下去，必定能分辨邪正。如果想要知道此人的心、彼人的心、諸佛的心、菩薩的心、金剛的心、諸天的心、四果聖人的心、四海龍藏的心以及龍王的心、天王的心、日月星宿的心、藥叉羅剎的心、一切鬼神王的心，乃至世間隱形潛藏的心，以及世間眾生的心，並知道他們所緣之處，按照《法華經》莊嚴六根的功德，就能由此而生。佛的弟子必定能做到，凡夫必定能做到，菩薩必定能做到，金剛必定能做到，只有他們能做到這種法術，其他人不能。阿難（Ananda，佛陀的十大弟子之一）再次問佛說：『世尊，如果修習這種法術，需要什麼樣的壇場界限？需要什麼樣的藥物樹木？需要什麼樣的供養？需要什麼樣的香花？需要什麼樣的顏色？需要什麼樣的知識？在什麼地方進行？請詳細說明。』佛告訴阿難：『你是顛倒了，還是在正確地提問？如果是正確地提問，那就是顛倒。如果是正確的，就不應該問。這如來的心是從色相而生的。邪法、執著法相、迷戀法事、以自我為中心，我都不做。只有心法才是至心實際。阿難，沒有一種法可以攀緣到達如來的境界。心中沒有其他的境界，唯一是真實。阿難，如果一切事法都能成就佛，為什麼不在事上放出大光明，在身心上放出大光明？如果在身心上，應當知道事法一無是處。為什麼呢？我過去還是凡夫的時候，前往尼佉羅山（Nikharala Mountain）見到各種咒仙施展各種法術。我那時剛得到這個咒語才七天，那些咒仙不認識我，把我當成壞人，施展各種惡毒的法術想要降伏我，用盡他們的神力，經過七天，卻毫無效果。』
【English Translation】 Also.
Furthermore, there is a method to know and verify its effectiveness. Hold a mouthful of water while reciting the mantra ten thousand times. Silently recite it a hundred times in your heart, and then sprinkle the water on the matter you wish to accomplish. All suffering will be eliminated. If it can be eliminated, it will surely be very effective. Recite it up to a million times and sprinkle the water on a mountain, and the mountain can collapse. All sins can be extinguished. All kinds of disasters and plagues, and those who create inauspicious events in the world, should face the morning sun and sprinkle a mouthful of water for three consecutive days, and the disasters and plagues will be extinguished. It can protect the earth and the void of the great thousand world. If you want to determine what is evil and what is righteous, take a copper mirror, regardless of its size, and recite the scripture ten thousand times. Persist in doing so, and you will surely be able to distinguish between evil and righteousness. If you want to know the mind of this person, the mind of that person, the mind of all Buddhas, the mind of Bodhisattvas, the mind of Vajras (Vajra, diamond or thunderbolt, a symbol of firmness and power), the mind of all Devas (Deva, gods), the mind of the Srotapannas (Srotapanna, stream-enterer, the first stage of enlightenment), the mind of the dragon's treasury in the four seas, as well as the mind of the Dragon Kings, the mind of the Heavenly Kings, the mind of the sun, moon, and stars, the mind of Yakshas (Yakshas, a class of nature spirits) and Rakshasas (Rakshasas, a type of demon), the mind of all ghost kings, and even the mind of those who are invisible and hidden in the world, as well as the minds of all sentient beings in the world, and know where they are connected, according to the merits of adorning the six senses in the Lotus Sutra, it will arise from this. A disciple of the Buddha will surely be able to do it, an ordinary person will surely be able to do it, a Bodhisattva will surely be able to do it, a Vajra will surely be able to do it. Only they can perform this method; others cannot. Ananda (Ananda, one of the ten principal disciples of the Buddha) again asked the Buddha, 'World Honored One, if one practices this method, what kind of altar boundaries are needed? What kind of medicinal herbs and trees are needed? What kind of offerings are needed? What kind of fragrant flowers are needed? What kind of colors are needed? What kind of knowledge is needed? Where should it be performed? Please explain in detail.' The Buddha told Ananda, 'Are you confused, or are you asking correctly? If you are asking correctly, then it is confusion. If it is correct, you should not ask. This Tathagata's (Tathagata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) mind arises from form. I do not engage in evil practices, attachment to forms, fascination with rituals, or self-centeredness. Only the mind-dharma is the ultimate reality. Ananda, there is no method to cling to in order to reach the realm of the Tathagata. There are no other realms in the mind; only reality exists. Ananda, if all practices could achieve Buddhahood, why not emit great light in practice, emit great light in body and mind? If it is in body and mind, you should know that practice is completely useless. Why? When I was an ordinary person in the past, I went to Nikharala Mountain (Nikharala Mountain) and saw various mantra-wielding immortals performing various spells. I had only obtained this mantra for seven days, and those mantra-wielding immortals did not recognize me. They treated me as a bad person and performed various evil spells to subdue me, exhausting their divine powers for seven days, but to no avail.'
所獲唯自燋枯。我時憐念即語諸仙。當知如汝力者。縱盡大劫不能害我。若害得者無有是處。諸仙齊來即語我言。汝得他心智耶知我有害。我即告言我得。諸仙問言既是得者我有何害。我即告言汝等並隈平章。此是惡人宜作某法。在並隈處作彼人形以刀刻之。其人即死不復前進傳說我輩。其時諸仙聞說此事。心即憔悴即來頂禮於我。復問我言聖者云何知耶。我即答言仙眾。汝等是妄我即是真。汝即是邪我即是正。汝即見有我即見空。汝即是枝葉我即是根本。汝即是虛我即是實。汝即是諂佞我即是直信。汝之有法從我而生。云何兒子反害父母。豈有枝葉相害於根。豈有虛偽害得真實。豈有螢火害得日光豈有微土能竭大流豈有毒藥氣能破甘露味。豈有羅剎損得佛身。豈有蟻子撼須彌山。
爾時諸仙聞我此語。心生嗔怒共我捔力。以諸星術怖脅於我。我時須臾憶念定。即在心以氣噓天誦咒七遍。黑雲遍空星宿不現日月無光。我復吹地其地動搖不安經七日。我復以心召喚十方佛。十方同時來至我頂。應時我身邊所有與我同類。唯我能知諸佛亦不覺。我復以眼視於十方。其時仙眾惶怖無計。求哀頂禮依附於我。復重懺悔唯愿救護令我無畏。我即以佛心觀之即得無畏。即於我所受佛心中心法便得神通。阿難我此心法與十方所
【現代漢語翻譯】 現代漢語譯本： 所獲得的只是自身的焦枯。那時我憐憫他們，就對眾仙說：『你們應當知道，像你們這樣的力量，即使經歷漫長的大劫也無法傷害我。如果能傷害到我，那是絕不可能的。』眾仙一起前來，對我說：『你得到了他心智嗎？知道我們想要加害於你？』我回答說：『我得到了。』眾仙問：『既然得到了，我們有什麼加害你的計劃？』我便告訴他們：『你們正在暗中商議，認為我是個惡人，應該用某種方法來對付我。你們在隱蔽的地方製作我的形象，用刀刻它，這樣我就會死去，無法再向前傳播，也無法再揭露你們。』當時，眾仙聽到這些事，內心憔悴，立刻向我頂禮，又問我：『聖者您是怎麼知道的？』我回答說：『仙眾，你們是虛妄的，我是真實的。你們是邪惡的，我是正義的。你們看到的是有，我看到的是空。你們是枝葉，我是根本。你們是虛假的，我是真實的。你們是諂媚的，我是正直誠信的。你們所擁有的法是從我這裡產生的。怎麼會有兒子反過來傷害父母呢？哪裡有枝葉傷害樹根的道理？哪裡有虛假能夠傷害真實的？哪裡有螢火蟲的光芒能夠傷害太陽的光輝？哪裡有微小的泥土能夠竭盡巨大的河流？哪裡有毒藥的氣味能夠破壞甘露的味道？哪裡有羅剎能夠損害佛的身軀？哪裡有螞蟻能夠撼動須彌山？』 當時，眾仙聽到我說這些話，心中生起嗔怒，一起與我較量力量，用各種星象法術來恐嚇威脅我。我當時須臾之間憶念禪定，就在心中以氣吹向天空，誦咒七遍。頓時黑雲遍佈天空，星宿隱沒，日月無光。我又吹向大地，大地動搖不安，持續了七天。我又用心召喚十方諸佛，十方諸佛同時降臨到我的頭頂。當時，我身邊所有與我同類的眾生，只有我能知道，諸佛也無法察覺。我又用眼睛觀察十方，當時眾仙驚慌恐懼，無計可施，哀求頂禮，依附於我，再次懺悔，希望我能救護他們，讓他們不再畏懼。我立刻用佛心觀察他們，就讓他們得到了無畏。他們就在我這裡接受了佛心中心法，便得到了神通。阿難，我這個心法與十方...
【English Translation】 English version: What was gained was only their own self-scorching and withering. At that time, I pitied them and said to the immortals, 'You should know that with power like yours, even if you exhaust a great kalpa, you cannot harm me. If you could harm me, there is no such possibility.' The immortals came together and said to me, 'Have you attained the wisdom of knowing others' minds? Do you know that we intend to harm you?' I replied, 'I have attained it.' The immortals asked, 'Since you have attained it, what is our plan to harm you?' I then told them, 'You are secretly plotting together, considering me an evil person who should be dealt with by some method. In a hidden place, you create an image of me and carve it with a knife, so that I will die, unable to advance further in spreading the teachings and exposing you.' At that time, the immortals, hearing these things, became disheartened and immediately prostrated before me, asking again, 'Holy one, how did you know?' I replied, 'Immortals, you are false, and I am true. You are evil, and I am righteous. You see existence, and I see emptiness. You are branches and leaves, and I am the root. You are unreal, and I am real. You are flattering and deceitful, and I am upright and trustworthy. The Dharma you possess arises from me. How can a son harm his parents? Where is the principle of branches and leaves harming the root? Where can falsehood harm truth? Where can the light of a firefly harm the radiance of the sun? Where can tiny soil exhaust a great river? Where can the scent of poison destroy the taste of nectar? Where can a Rakshasa harm the body of a Buddha? Where can an ant shake Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology)?' At that time, the immortals, hearing these words of mine, became angry and competed with me in strength, threatening me with various astrological arts. At that time, in a moment, I recalled samadhi (samadhi: a state of deep concentration), and in my mind, I blew air towards the sky, chanting mantras seven times. Immediately, black clouds covered the sky, the stars disappeared, and the sun and moon lost their light. I then blew towards the earth, and the earth shook and was uneasy for seven days. I then used my mind to summon the Buddhas of the ten directions, and the Buddhas of the ten directions simultaneously descended upon my head. At that time, all beings of my kind around me, only I could know, and even the Buddhas could not perceive it. I then looked with my eyes in the ten directions, and at that time, the immortals were terrified and had no plan. They begged for mercy, prostrated, and relied on me, repenting again, hoping that I could save them and free them from fear. I immediately observed them with the Buddha-mind, and they obtained fearlessness. They then received the Buddha-Heart Center Dharma (心中心法) from me and obtained supernatural powers. Ananda (Ananda: one of the principal disciples of the Buddha), this Heart Dharma of mine and the ten directions...
有諸噁心法為主。若人求一切事法及非事法是世諦法出世諦法。不依我此心法別得神通者。無有是處。
爾時阿難復問佛言。如上所說有定印者其印如何。愿為宣說定印軌則。
佛告阿難善聽。先以結伽趺坐念我心咒一七遍。咒手然結定印。先仰左手搭于交腳。即以右手仰安左手上。以十指與脘骨齊。以右手中指捻大指上文成。若人誦咒一百八遍三度。踴身乃至地下虛空。及三十三天。皆悉撫心生善。一切諸大惡王。能害人者能障道者。皆使唸佛令不謗佛。令諸眾生得佛菩薩。永不退轉識宿命智。如來常以此印召慕有緣。令其大地三十六種震動者常用此印。此印功力不可具說。所有持者但自知之。
爾時阿難白佛言。世尊如來所持能如是。其未得佛心者云何持耶我見諸藥或香或臭我見諸水或濁或清。我見日月或明或暗。我見所修或凡或聖。或佛或魔或想或像。或有或無或安或危或是或非。如上事者乃有無量。先後定境像顛倒幻化不一。云何如來以諸凡夫同佛持耶。若得佛持一一佛業。若非佛持即是魔業。云何如來以諸凡夫同一佛心。佛言阿難善哉善哉。一切凡夫能受持戒我此心者實同我心即同我力。若不得者。我受輪迴六道生死。所說言教並是虛妄墜墮眾生。當知我即是魔非如來也。阿難汝當有疑
【現代漢語翻譯】 現代漢語譯本：以生起諸惡之心為根本。如果有人尋求一切事法以及非事法，無論是世俗諦法還是出世俗諦法，不依靠我所說的這個心法而能另外獲得神通，那是絕不可能的。
這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）再次問佛陀說：『如上面所說的有定印，那這個印是什麼樣的呢？希望您能為我們宣說定印的法則。』
佛陀告訴阿難：『好好聽著。首先結跏趺坐，唸誦我的心咒一百零八遍。然後用手結定印。先將左手仰放于交疊的雙腿上，然後將右手仰放在左手上，使十個手指與手腕骨對齊。用右手中指捻住大拇指的上紋。如果有人誦咒一百零八遍，三次，身體就能踴躍到地下虛空，乃至三十三天（Trayastrimsa，佛教宇宙觀中的欲界第二天）。所有這些都能撫慰人心，生起善念。一切諸大惡王，那些能傷害人、能障礙修道的人，都能讓他們唸佛，不誹謗佛，使一切眾生得到佛菩薩的加持，永遠不退轉，獲得宿命智（Purva-nivasasmrti-jnana，回憶前世的能力）。如來（Tathagata，佛陀的稱號之一）常常用這個印來召集有緣之人，使大地發生三十六種震動，常常使用這個印。這個印的功力不可盡說，所有持印的人自己知道就行了。』
這時，阿難稟告佛陀說：『世尊（Bhagavan，佛陀的稱號之一），如來所持的印能有這樣的威力。那還沒有得到佛心的人，又該如何持印呢？我看到各種藥物，有的香，有的臭；我看到各種水，有的濁，有的清；我看到日月，有的明亮，有的昏暗；我看到所修的法門，有的是凡夫的，有的是聖人的，有的是佛的，有的是魔的，有的是真實的，有的是虛幻的，有的是存在的，有的是不存在的，有的是安全的，有的是危險的，有的是正確的，有的是錯誤的。像上面這些情況，有無量無邊。先後的定境，形象顛倒幻化，千差萬別。如來怎麼能讓凡夫和佛一樣持印呢？如果得到佛的加持，所做的一切都是佛的事業；如果不是佛的加持，那就是魔的事業。如來怎麼能讓凡夫和佛有一樣的心呢？』
佛陀說：『阿難，說得好，說得好。一切凡夫如果能受持戒律，並相信我的心法，實際上就和我心一樣，就和我力量一樣。如果不能這樣，我就要承受輪迴六道生死之苦，所說的言教都是虛妄的，會使眾生墮落。要知道我就是魔，不是如來。阿難，你應當消除疑慮。』
【English Translation】 English version: The root is having evil thoughts as the basis. If someone seeks all phenomena and non-phenomena, whether mundane or supramundane truth, and can attain supernatural powers without relying on this mind-dharma of mine, there is no such possibility.
At that time, Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) asked the Buddha again, 'As mentioned above, there is a Samadhi Mudra (a hand gesture used in meditation); what is this mudra like? I hope you can explain the rules of the Samadhi Mudra to us.'
The Buddha told Ananda, 'Listen carefully. First, sit in the lotus position (Padmasana), and recite my heart mantra one hundred and eight times. Then, form the Samadhi Mudra with your hands. First, place your left hand, palm up, on your crossed legs. Then, place your right hand, palm up, on top of your left hand, aligning your ten fingers with your wrist bones. Use the middle finger of your right hand to press on the upper line of your thumb. If someone chants the mantra one hundred and eight times, three times, their body can leap to the underground void, even to the Trayastrimsa Heaven (the second heaven in the desire realm in Buddhist cosmology). All of this can soothe people's hearts and generate good thoughts. All the great evil kings, those who can harm people and obstruct the path of cultivation, can be made to recite the Buddha's name, not slander the Buddha, and enable all sentient beings to receive the blessings of the Buddhas and Bodhisattvas, never regress, and attain the knowledge of past lives (Purva-nivasasmrti-jnana). The Tathagata (one of the titles of the Buddha) often uses this mudra to summon those with affinity, causing the earth to shake in thirty-six ways, and often uses this mudra. The power of this mudra cannot be fully described; all those who hold it will know it themselves.'
At this time, Ananda reported to the Buddha, 'Bhagavan (one of the titles of the Buddha), the mudra held by the Tathagata can have such power. Then, how should those who have not attained the Buddha's mind hold the mudra? I see various medicines, some fragrant and some foul; I see various waters, some turbid and some clear; I see the sun and moon, some bright and some dark; I see the practices, some are of ordinary people, some are of saints, some are of Buddhas, some are of demons, some are real, some are illusory, some are existent, some are non-existent, some are safe, some are dangerous, some are right, and some are wrong. Like the above situations, there are countless. The states of Samadhi, the images are reversed and illusory, and there are countless differences. How can the Tathagata allow ordinary people to hold the mudra in the same way as the Buddha? If one receives the Buddha's blessings, everything one does is the Buddha's work; if one does not receive the Buddha's blessings, then it is the work of demons. How can the Tathagata allow ordinary people to have the same mind as the Buddha?'
The Buddha said, 'Ananda, well said, well said. If all ordinary people can uphold the precepts and believe in this mind-dharma of mine, then in reality, they have the same mind as me, and the same power as me. If they cannot do this, then I will have to endure the suffering of reincarnation in the six realms of existence, and the teachings I have spoken will be false and will cause sentient beings to fall. Know that I am a demon, not the Tathagata. Ananda, you should dispel your doubts.'
。阿難汝更聽我所說。若有眾生能持此法。即如來心如來心藏此人守掌當知此人即如來眼。所有瞻脈與佛齊等。當知此人如是求。手掌上安置是人故。當知是人是如來頂。如來頂上安置此人故。當知是人是如來心。如來心藏付屬是人故。善男子當知是人是如來依。久遠過去諸佛。依護此人廣救世諦故。當知此人即是佛樹。即是佛日永劫不滅。當知此人是佛金剛山也。假使世界千萬億恒河沙數。諸惡災祥同時出現。大地傾覆。一切山河大海目真鄰陀山鐵圍山大鐵圍山。及十寶山一時傾覆。龍藏浩沸天地變滅。星宿墮落眾生都盡。此人不畏滅沒破壞。無有一切諸惡能得其便。何以故佛日護故。于佛衣下自藏隱故。菩薩蓋中自安身故一切金剛得佛所敕衛此人故。一切所有自恭敬故。若常持者。當知此人必得佛身不錯謬故。阿難若有眾生持我此法不得佛者。我即退位入阿毗獄更無壽生。佛誓已。一切眾生及阿難身遍體血流。大地壞烈。日月不現。星宿隱沒。其時為阿難有疑心故現如是事。
爾時阿難唯身及心莫知所守。其時如來見阿難心悔。即為阿難說除疑偈。
諸佛境界中 小根所不及 久遠諸佛語 菩薩不能知 諸佛神通中 是境見非境 久遠諸如來 同我此一心 此心非諸心 此心即是佛
【現代漢語翻譯】 現代漢語譯本：阿難，你再聽我說。若有眾生能夠受持此法，此人即是如來的心，如來的心藏。此人守護掌握此法，應當知道此人就是如來的眼睛，所有瞻仰此人的人，與瞻仰佛是同等的。應當知道此人如是求法，手掌上安置此法，因此應當知道此人是如來的頭頂，如來在頭頂上安置此人。因此應當知道此人是如來的心，如來的心藏託付給此人。善男子，應當知道此人是如來的依靠。久遠過去的諸佛，依護此人，廣為救度世間的真諦。應當知道此人就是菩提樹，就是佛的太陽，永遠不會熄滅。應當知道此人是佛的金剛山。假使世界有千萬億恒河沙數那麼多的惡災祥同時出現，大地傾覆，一切山河大海，目真鄰陀山（Mucalinda，山名），鐵圍山（Cakravāḍa，山名），大鐵圍山（Mahācakravāḍa，山名），以及十寶山一時傾覆，龍藏翻騰，天地變滅，星宿墜落，眾生都滅盡，此人也不會畏懼滅沒破壞。沒有任何一切諸惡能夠加害於他。為什麼呢？因為有佛日護佑的緣故，因為在此人自己藏隱於佛的衣下的緣故，因為在此人自己安身於菩薩的傘蓋中的緣故，一切金剛都得到佛的敕令來衛護此人的緣故，一切所有都自己恭敬此人的緣故。若常常受持此法的人，應當知道此人必定能夠得到佛身，不會有錯謬的緣故。阿難，若有眾生受持我的此法而不能成佛，我即退位，墮入阿毗地獄（Avīci，八大地獄中最下層），更無壽生。佛發誓已，一切眾生及阿難身遍體血流，大地壞裂，日月不現，星宿隱沒。那時因為阿難有疑心的緣故，顯現這樣的事情。
這時阿難唯有身體和心，不知如何是好。這時如來見到阿難心中後悔，即為阿難說了解除疑惑的偈語：
諸佛的境界中，小根器的人是無法達到的。久遠諸佛所說的話語，菩薩也不能完全知曉。諸佛的神通之中，是境也是非境。久遠諸如來，與我同此一心。此心不是一般的心，此心就是佛。
【English Translation】 English version: Ānanda, listen further to what I say. If there are sentient beings who can uphold this Dharma, that person is the mind of the Tathāgata (如來，one of the titles of a Buddha), the treasury of the Tathāgata's mind. This person guards and holds this Dharma, and it should be known that this person is the eye of the Tathāgata. All who gaze upon this person are equal to gazing upon the Buddha. It should be known that this person seeks the Dharma in this way, placing this Dharma on the palm of their hand. Therefore, it should be known that this person is the crown of the Tathāgata's head, the Tathāgata placing this person on the crown of their head. Therefore, it should be known that this person is the mind of the Tathāgata, the treasury of the Tathāgata's mind entrusted to this person. Good man, it should be known that this person is the reliance of the Tathāgata. The Buddhas of the distant past rely on and protect this person, extensively saving the worldly truth. It should be known that this person is the Bodhi tree, the sun of the Buddha, never extinguished. It should be known that this person is the Vajra (金剛，diamond/thunderbolt) mountain of the Buddha. Even if a world with trillions of Ganges river sands of evil omens appear simultaneously, the earth collapses, all mountains, rivers, seas, Mucalinda (目真鄰陀，name of a mountain), Cakravāḍa (鐵圍山，iron surrounding mountains), Mahācakravāḍa (大鐵圍山，great iron surrounding mountains), and the ten treasure mountains collapse at once, the dragon's lair boils, heaven and earth change and perish, stars fall, and all sentient beings are exhausted, this person will not fear destruction. No evil can harm them. Why? Because they are protected by the sun of the Buddha, because they hide themselves under the Buddha's robe, because they place themselves under the Bodhisattva's canopy, because all Vajras receive the Buddha's command to protect this person, because all beings respectfully revere this person. If one constantly upholds this Dharma, it should be known that this person will surely attain the Buddha's body without error. Ānanda, if there are sentient beings who uphold my Dharma and do not attain Buddhahood, I will abdicate my position and fall into the Avīci (阿毗，the lowest level of the eight great hells) hell, with no further life. After the Buddha made this vow, blood flowed from the bodies of all sentient beings and Ānanda, the earth cracked, the sun and moon disappeared, and the stars vanished. At that time, because Ānanda had doubts, such events manifested.
At this time, Ānanda's body and mind were at a loss. Then the Tathāgata, seeing Ānanda's regret, spoke a verse to dispel his doubts:
Within the realm of the Buddhas, those with small roots cannot reach. The words of the Buddhas of the distant past, even Bodhisattvas cannot fully know. Within the spiritual powers of the Buddhas, it is a realm that is both real and unreal. The Tathāgatas of the distant past share this one mind with me. This mind is not an ordinary mind; this mind is the Buddha.
若行此心事 無不離世間 過去諸佛心 未來及現在 中及菩薩等 及於諸天身 下愚凡夫類 能持我此心 速證無生忍 更不住世間 菩薩聲聞眾 及餘四果等 上及於諸佛 無不由是生 持戒得圓滿 信施有得報 存念常不退 在在所生處 常喜得逢迎 所說諸言教 皆是佛心智 唸唸得果報 皆亦由是生 一一諸如來 說量無窮盡 一一佛神力 復有無量方 一一方面中 復有無量佛 一一佛神足 皆從佛心起 一一佛心中 攝入心中心 如此心中心 說佛不可說 一一不可說 斯亦由是生 世間非世間 出世非出世 善巧諸方便 言說諸記論 秘密陀羅尼 他心自在定 過去現在智 未來得成果 斯亦由是生 魔王轉輪王 梵天自在等 一切諸有力 從佛心所轉 邪術與正印 見聞即辨了 如是聖心力 廣達眾境界 斯亦由是生 如來印眾道 降魔度非人 神變及自在 視入諸非境 為眾斷苦縛 震動諸世界 視入一緣中 大慈滿十方 斯亦由是生 一切眾生類 種諸福業等 成熟不成熟 他心自在智 決了所生地 一一遍十方 一切諸眾生 聞
【現代漢語翻譯】 現代漢語譯本： 若能實踐這種心念，沒有不能脫離世間的。 過去、未來和現在的諸佛的心念，以及菩薩等，還有諸天之身， 下等的愚昧凡夫，如果能保持我的這種心念， 就能迅速證得無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟），更不會停留在世間。 菩薩、聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）眾，以及其餘四果羅漢等， 上至諸佛，沒有不是由此心念而生的。 持戒得以圓滿，信施（Dāna，佈施）也能得到回報， 存念常不退轉，無論在何處轉生， 常常歡喜地能夠遇到佛法，所說的各種言教， 都是佛的心智，唸唸都能得到果報， 這一切也都是由此心念而生。每一位如來（Tathāgata，佛的稱號之一）， 所說的法量無窮無盡，每一位佛的神力， 又有無量的方向，每一個方向中， 又有無量的佛，每一位佛的神足， 都是從佛的心念生起，每一位佛的心中， 都攝入心中心（核心的心念）。如此的心中心， 說佛的境界是不可說的，每一個不可說的境界， 也都是由此心念而生。世間和非世間， 出世和非出世，善巧的各種方便法門， 言說和各種記論，秘密的陀羅尼（Dhāraṇī，總持法門，咒語）， 他心自在的禪定，過去和現在的智慧， 未來能夠得到的成果，這些也都是由此心念而生。 魔王、轉輪王（Chakravartin，擁有統治世界的輪寶的理想君主），梵天（Brahmā，創造之神）自在天等， 一切有力量的神祇，都是從佛的心念所轉化而來。 邪術和正印，一見一聞就能辨別清楚， 如此聖心的力量，廣泛通達各種境界， 這些也都是由此心念而生。如來印證各種道法， 降伏魔眾，度化非人（非人類眾生），神通變化和自在， 觀察進入各種非凡境界，為眾生斷除痛苦的束縛， 震動各種世界，觀察進入一緣（統一的境界）中， 大慈悲充滿十方，這些也都是由此心念而生。 一切眾生，種植各種福德善業等， 成熟或不成熟，他心自在的智慧， 決斷所要轉生的地方，一一遍及十方， 一切諸眾生，聽聞
【English Translation】 English version: If one practices this state of mind, there is nothing that cannot be transcended from the world. The minds of all Buddhas of the past, future, and present, as well as Bodhisattvas, and the bodies of all devas (gods), Even the lowest, ignorant common people, if they can maintain this mind of mine, Will quickly attain Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and will no longer dwell in this world. Bodhisattvas, Śrāvakas (disciples who attain enlightenment through hearing the Dharma), and the remaining four stages of Arhats, Up to all the Buddhas, none are not born from this mind. Maintaining precepts is perfected, and giving (Dāna) receives its reward, Keeping this thought constantly without regression, in every place of rebirth, Always joyfully encountering the Dharma, and all the teachings spoken, Are all the wisdom of the Buddha's mind, and every thought receives its karmic reward, All of this is also born from this mind. Every Tathāgata (one of the titles of a Buddha), Speaks of immeasurable and endless Dharma, and every Buddha's divine power, Also has immeasurable directions, and in every direction, There are immeasurable Buddhas, and every Buddha's divine feet, All arise from the Buddha's mind, and in every Buddha's mind, Is absorbed the core of the mind. Such a core of the mind, Speaks of the Buddha's indescribable realm, and every indescribable realm, Is also born from this mind. The world and the non-world, The transcendent and the non-transcendent, skillful means of various kinds, Speech and various records, secret Dhāraṇīs (mantras), The samādhi (meditative state) of freely knowing others' minds, the wisdom of the past and present, The fruits that can be attained in the future, these are also born from this mind. Demon kings, Chakravartins (wheel-turning kings), Brahmā (creator god), and the自在devas, All powerful deities are transformed from the Buddha's mind. Evil arts and righteous seals, can be distinguished upon seeing and hearing, Such is the power of the sacred mind, widely reaching all realms, These are also born from this mind. The Tathāgata seals all paths, Subdues demons, liberates non-human beings, performs miraculous transformations and attains freedom, Observes and enters various extraordinary realms, cuts off the bonds of suffering for all beings, Shakes all worlds, observes and enters into oneness, Great compassion fills the ten directions, these are also born from this mind. All sentient beings, planting various meritorious deeds, Whether mature or immature, the wisdom of freely knowing others' minds, Decides the place of rebirth, pervading all ten directions, All sentient beings, hearing
音皆信佛 是廣長舌相 斯亦由是生 十方諸國土 天上及下方 乃至萬剎土 一一剎土中 皆有萬世界 眾生不可量 聞音皆信佛 如是舌相等 斯亦由是生 光音遍凈天 或及非世界 有形無形等 俱能含佛性 有流及無光 虛空影響類 墮形中叐中 承佛即歸念 不信及闡提 斯法不斷等 俱得因緣者 如是諸眾生 承光得離世 此亦由是生 下愚凡夫等 能持佛心咒 即同佛心地 具六波羅蜜 當獲大神通 遍照諸佛界 即具六神通 所說如諸佛 舉足及下足 皆得大神變 是語及非語 問悉一音同 縱是佛非身 所說佛正智 凡夫及聖行 發念等菩提 一切果位中 皆是佛心力
佛告阿難。我此句偈如虛空花。以佛神力即便住虛空中成菩薩蓋。其此蓋下。復有百億殑伽沙那庾多不可說不可說世界無邊量化佛。復有如是不可說量法身佛。復有不可說量報身佛。一一眷屬皆是菩薩唱導之首。復有不可說量菩薩。一一菩薩復有無量眷屬。皆是人中唱導之師。皆是三地四地及八地等而共圍繞。如是等佛及菩薩聲聞緣覺四果聖人。一切諸天仙無量世界四天王。梵王帝釋及阿修羅。及一切羅剎夜叉鬼神眾。一切大威德
【現代漢語翻譯】 現代漢語譯本 聽聞佛音皆生信 這廣大而長的舌相，也是由此而生。 十方諸國土，天上和下方，乃至無數剎土中，每一個剎土中，都有萬千世界，眾生數量不可估量。 聽聞佛音皆生信，這樣的舌相等殊勝之相，也是由此而生。光音遍凈天，或者是非物質世界，有形無形等眾生，都能包含佛性，有光流和無光流，如同虛空影響之類，處於墮落之形或中陰身中。 承受佛光即歸於正念，不信之人以及斷善根的闡提（icchantika），此法不斷絕等，都能得到因緣。 像這樣的眾生，承受佛光得以脫離世間，這也是由此而生。下愚凡夫等，能夠持誦佛的心咒，就等同於佛的心地，具足六波羅蜜（six pāramitās），當獲得大神通。 光明遍照諸佛世界，即具足六神通（six superknowledges），所說如同諸佛，舉足和下足，都能得到大神變，是語和非語，疑問都以一音解答。 縱然是佛的化身，所說的都是佛的正智，凡夫和聖人的行為，發念等同菩提（bodhi），一切果位中，都是佛的心力。
佛告訴阿難（Ānanda）：『我這句偈如同虛空花，以佛的神力，即便停留在虛空中，形成菩薩寶蓋。』這寶蓋之下，又有百億殑伽沙（Ganges sand）那由他（nayuta）不可說不可說的世界，無邊量的化身佛。又有如此不可說量的法身佛（Dharmakāya Buddha）。又有不可說量的報身佛（Saṃbhogakāya Buddha）。每一位佛的眷屬都是菩薩的引導者。又有不可說量的菩薩，每一位菩薩又有無量的眷屬，都是人中的引導之師，都是三地、四地以及八地等的菩薩共同圍繞。像這樣的佛和菩薩、聲聞（Śrāvaka）、緣覺（Pratyekabuddha）、四果聖人，一切諸天仙，無量世界的四天王（Four Heavenly Kings），梵王（Brahmā），帝釋（Indra）以及阿修羅（Asura），以及一切羅剎（Rakshasa）、夜叉（Yaksa）鬼神眾，一切大威德。
【English Translation】 English version Hearing the Buddha's voice, all generate faith. This broad and long tongue is also born from this. In the ten directions of all lands, above and below, even in countless Buddha-lands, in each Buddha-land, there are myriad worlds, and the number of sentient beings is immeasurable. Hearing the Buddha's voice, all generate faith. Such a tongue and other excellent marks are also born from this. The Heaven of Streaming Light and Purity, or even non-material worlds, beings with or without form, all can contain Buddha-nature, with or without light streams, like empty space and reflections, in fallen forms or intermediate states. Receiving the Buddha's light, they return to right mindfulness. Those who do not believe and the icchantikas (those who have severed their roots of goodness), this Dharma is not cut off, and they can all obtain causes and conditions. Such sentient beings, receiving the light of the Buddha, are able to leave the world. This is also born from this. The foolish common people, able to uphold the Buddha's heart mantra, are equal to the Buddha's mind-ground, possessing the six pāramitās (six perfections), they will obtain great superknowledges. The light shines throughout the Buddha-realms, possessing the six superknowledges (six kinds of supernatural powers). What is said is like the Buddhas, raising and lowering their feet, all obtain great transformations. Speech and non-speech, questions are all answered with one sound. Even if it is a manifested body of the Buddha, what is spoken is the Buddha's right wisdom. The actions of common people and sages, generating thoughts equal to bodhi (enlightenment), in all fruition positions, are all the power of the Buddha's mind.
The Buddha told Ānanda (Ananda): 'This verse of mine is like a flower in the sky. By the Buddha's divine power, it immediately dwells in the empty space, forming a Bodhisattva canopy.' Beneath this canopy, there are hundreds of billions of Ganges sand (Ganges sand) nayutas (nayuta), unspeakable, unspeakable worlds, immeasurable manifested Buddhas. There are also such unspeakable amounts of Dharmakāya Buddhas (Dharmakāya Buddha). There are also unspeakable amounts of Saṃbhogakāya Buddhas (Saṃbhogakāya Buddha). Each Buddha's retinue is led by Bodhisattvas. There are also unspeakable amounts of Bodhisattvas, each Bodhisattva having immeasurable retinues, all being teachers who guide people, all being Bodhisattvas of the Third Ground, Fourth Ground, and Eighth Ground, etc., surrounding them. Such Buddhas and Bodhisattvas, Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), Arhats of the Four Fruits, all the gods and immortals, the Four Heavenly Kings (Four Heavenly Kings) of countless worlds, Brahmā (Brahmā), Indra (Indra), and Asuras (Asura), and all Rakshasas (Rakshasa), Yakshas (Yaksa), and multitudes of ghosts and spirits, all with great power and virtue.
者大神通者。大護念者大慈悲者大自在者。皆共圍繞此蓋。持心不退受佛中心法。其時即有大不可說不可說數地神。各持一千葉蓮華。承此如上持咒人足。游騰十方現光明身。其光皆現紫磨黃金色。一一眾生見此光者。即斷有流得入佛定即見大千世界所起因緣所作事業。皆悉明瞭無不獲果。其時阿難以偈嘆佛。
善哉我師釋迦文 一音遍了大千界 以一微音度脫了 眾生身份不覺知 善哉如來自在光 是臭非臭皆照觸 自心涌出甘露水 灌洗得凈不覺知 善哉無畏自在心 能以無畏怖諸虎 野象毒龍皆自伏 自然生慈不覺知 善哉無畏神通王 出語大千皆震動 動以自然來歸伏 伏以其心不覺知 善哉無量慈悲心 能以慈悲流諸趣 一切德慈修佛法 所修慈者不覺知 善哉無量善藏王 廣付善哉與眾生 所持善者得善定 持善之人不覺知 善哉無量寶幢王 將此幢光陰世界 眾生蒙咒脫苦縛 得離苦者不覺知 善哉無量大法樹 能與大千作陰涼 所有住陰離熱惱 得離惱者不覺知 善哉無量大法鏡 照破一切黑冥暗 得明心中出智慧 具智慧者不覺知 善哉如來一音聲 所聞持者得一味 如是一味遍眾生 爾乃名為大慈悲
【現代漢語翻譯】 現代漢語譯本： 那些大神通者、大護念者、大慈悲者、大自在者，都共同圍繞著這個寶蓋，以堅定不移的心接受佛陀的心中心法。那時，就有無數不可說不可說的地神，各自拿著一千葉蓮花，承托著如上持咒人的雙足，在十方遊動顯現光明之身。他們的光芒都呈現出紫磨黃金色。每一個眾生見到這種光芒，就能斷絕有漏，進入佛定，就能明白大千世界所生起的原因和所作的事業，都能清楚明瞭，沒有不得果報的。那時，阿難（Ananda）以偈頌讚嘆佛陀：
『善哉，我的老師釋迦文（Sakyamuni）， 用一個聲音遍佈了大千世界。 用一個微小的聲音度脫了 眾生的身份，卻不讓他們覺察。 善哉，如來（Tathagata）自在的光芒， 無論是臭的還是不臭的都能照耀觸及。 從自心中涌出甘露水， 灌洗得清凈，卻不讓他們覺察。 善哉，無畏自在的心， 能夠用無畏來威懾諸虎， 野象和毒龍都會自己降伏， 自然而然地生起慈悲心，卻不讓他們覺察。 善哉，無畏神通之王， 說出的話語讓大千世界都震動， 震動之後自然來歸順， 歸順是因為他們的內心，卻不讓他們覺察。 善哉，無量的慈悲心， 能夠用慈悲流向各個趣向， 一切德行慈悲都用來修行佛法， 所修的慈悲，卻不讓他們覺察。 善哉，無量的善藏之王， 廣泛地將善給予眾生， 所持有的善能得到善定， 持有善的人卻不讓他們覺察。 善哉，無量的寶幢之王， 將這寶幢的光芒照耀陰暗世界， 眾生蒙受咒語的加持脫離痛苦的束縛， 得以脫離痛苦，卻不讓他們覺察。 善哉，無量的大法樹， 能夠為大千世界帶來陰涼， 所有住在陰涼下遠離熱惱的眾生， 得以脫離煩惱，卻不讓他們覺察。 善哉，無量的大法鏡， 照破一切黑暗和幽暗， 在明亮的心中生出智慧， 具備智慧的人卻不讓他們覺察。 善哉，如來（Tathagata）的一個音聲， 所聽聞並受持的人能得到一種味道， 像這樣一種味道遍佈眾生， 這才叫做大慈悲。』
【English Translation】 English version: Those with great supernatural powers, great protectors, great compassionate ones, and great self-masters all surround this canopy, holding steadfastly to the Buddha's central Dharma with unwavering minds. At that time, there will be countless, unspeakable numbers of earth deities, each holding a thousand-petaled lotus flower, supporting the feet of the mantra-reciting person as described above, traveling and ascending in the ten directions, manifesting bodies of light. Their light will all appear in the color of purple-tinged gold. Every sentient being who sees this light will cut off the flow of existence, enter into the Buddha's samadhi, and understand the causes and conditions of the arising of the great thousand world and the deeds performed within it. All will be clearly understood, and none will fail to attain the fruit. At that time, Ananda (釋迦文) praised the Buddha in verse:
'Excellent, my teacher, Sakyamuni (釋迦文), With one sound, you pervade the great thousand world. With one subtle sound, you deliver Sentient beings from their identities, without their awareness. Excellent, the Tathagata's (如來) light of self-mastery, Illuminates and touches both the foul and the non-foul. From your own heart springs forth the nectar of immortality, Cleansing and purifying without their awareness. Excellent, the fearless heart of self-mastery, Able to intimidate tigers with fearlessness, Wild elephants and poisonous dragons all subdue themselves, Naturally giving rise to compassion without their awareness. Excellent, the fearless king of supernatural powers, Your words shake the great thousand world, Shaking it into natural submission, Submitting through their hearts without their awareness. Excellent, the immeasurable heart of compassion, Able to flow with compassion to all destinies, All virtuous compassion is used to cultivate the Buddha Dharma, The compassion cultivated without their awareness. Excellent, the immeasurable king of the treasury of goodness, Widely bestowing goodness upon sentient beings, Those who hold goodness attain good samadhi, Those who hold goodness are unaware. Excellent, the immeasurable king of the jeweled banner, Taking this banner's light to illuminate the world of darkness, Sentient beings, blessed by the mantra, escape the bonds of suffering, Those who escape suffering are unaware. Excellent, the immeasurable great Dharma tree, Able to provide shade for the great thousand world, All who dwell in the shade, free from heat and vexation, Those who are freed from vexation are unaware. Excellent, the immeasurable great Dharma mirror, Illuminating and shattering all darkness and obscurity, From the bright heart springs forth wisdom, Those who possess wisdom are unaware. Excellent, the Tathagata's (如來) one sound, Those who hear and hold it attain one flavor, This one flavor pervades all sentient beings, And that is called great compassion.'
我今下愚凡夫智 若欲嘆佛無窮盡 具以微心少嘆耳 愿佛慈悲納受之
爾時阿難偈嘆佛以白佛言。世尊我今愚淺雖以嘆佛。佛神德故我不能宣。世尊如是因緣。如是神力如是自在如是決定。我未聞見。如來因何今乃說爾。如來久知眾生根性淺深皆不等學。何故昔時不說此智普及眾生。而令有來往耶。佛告阿難我此心中心。常於我前我未出世此心出世。我未受生此心受生。我未得定此心先定。如是定慧力是佛住處。是佛行處是佛定處。佛思惟處佛覺悟處。佛行道處佛決定處。阿難一切菩薩金剛諸天。下凡夫諸餘神鬼夜叉羅剎。星宿諸天幻術魔王。如是等能行我心即得我通。若不行我此心法者。欲貪我通無有是處。
阿難白佛言世尊。如來心十地菩薩由不能知。縱有知者從佛退位然始知之。今眾生欲修皆是下淺。而心不了愿決相貌。
佛告阿難。我與汝說心中心相貌。不離一切眾生。有十二種心。是佛心中心事。何者是耶。一者自身相苦而不辭苦。自心處苦而見一切眾生受非苦時念念稱說。大悲愍生決定心。自身不見苦於法無所得。能見眾生苦救護以命。徹到得出離者是名第一心。二者觀一切苦。如現前想而不動轉。觀一切苦作不定想。自身有苦如入三昧想。有諸惱亂來相及者。作入四禪想。
【現代漢語翻譯】 現代漢語譯本：我現在以我這愚鈍淺薄的凡夫智慧，想要讚歎佛陀無有窮盡的功德，只能用我這微薄的心意略作讚歎，希望佛陀慈悲能夠接受。
這時，阿難以偈頌讚嘆佛陀后稟告佛陀說：『世尊，我現在才疏學淺，雖然讚歎了佛陀，但由於佛陀的神聖功德，我無法完全宣揚。世尊，這樣的因緣，這樣的神力，這樣的自在，這樣的決斷，我從未聽聞見過。如來是因何現在才說這些呢？如來早就知道眾生的根性有深有淺，學習的程度也各不相同，為何過去不說這種智慧可以普及眾生，而讓眾生還在輪迴中往來呢？』
佛陀告訴阿難：『我這心中心法門，常在我之前顯現，我未出世時此心已經出世，我未受生時此心已經受生，我未得定時此心已經先定。這樣的定慧之力，是佛的住處，是佛的行處，是佛的定處，是佛思惟之處，是佛覺悟之處，是佛行道之處，是佛決斷之處。阿難，一切菩薩、金剛、諸天，下至凡夫、諸餘神鬼、夜叉、羅剎、星宿諸天、幻術魔王等，如果能行我的心，就能得到我的神通。如果不修行我這心中心法，想要貪求我的神通，是沒有這種道理的。』
阿難稟告佛陀說：『世尊，如來的心中心法，十地菩薩尚且不能完全瞭解，縱然有能瞭解的，也是從佛的果位退下來之後才能瞭解。現在眾生想要修習，都是下等淺薄之人，而心意不能明瞭，希望能夠了解心中心法的具體相貌。』
佛陀告訴阿難：『我為你解說心中心法的相貌，它不離一切眾生。有十二種心，是佛心中心法的事。哪十二種呢？第一種是自身感受痛苦而不推辭痛苦，自己的心處在痛苦之中，卻看到一切眾生沒有遭受痛苦時，唸唸稱說大悲，憐憫眾生，生起決定的心。自身不見有苦，於法無所得，能見到眾生的痛苦，用生命去救護，徹底地使眾生得出離，這叫做第一心。第二種是觀察一切痛苦，如同現在眼前所發生的一樣，而不動搖轉變。觀察一切痛苦，作不定之想。自身有痛苦，如同進入三昧之想。有各種惱亂來侵擾時，作入四禪之想。』
【English Translation】 English version: Now, with my foolish and shallow ordinary mind, I wish to praise the Buddha's boundless merits, but I can only offer a slight praise with my meager heart. May the Buddha's compassion accept it.
At that time, Ananda praised the Buddha with a verse and then reported to the Buddha, saying: 'World Honored One, I am now of limited talent and shallow learning. Although I have praised the Buddha, I cannot fully proclaim it due to the Buddha's divine merits. World Honored One, such causes and conditions, such divine power, such freedom, such decisiveness, I have never heard or seen before. Why does the Tathagata speak of these things now? The Tathagata has long known that the roots of sentient beings are deep and shallow, and the degree of learning is also different. Why didn't you say in the past that this wisdom can be popularized to all sentient beings, and let sentient beings still come and go in reincarnation?'
The Buddha told Ananda: 'This Heart-Center Dharma Gate of mine often appears before me. This heart had already appeared before I was born into the world. This heart had already received life before I was born. This heart had already settled before I attained Samadhi. Such power of Samadhi and wisdom is the dwelling place of the Buddha, the place of the Buddha's practice, the place of the Buddha's Samadhi, the place of the Buddha's contemplation, the place of the Buddha's enlightenment, the place of the Buddha's practice of the Way, and the place of the Buddha's decision. Ananda, if all Bodhisattvas, Vajras, Devas, down to ordinary people, all other gods, ghosts, Yakshas (a type of mythical being), Rakshasas (a type of demon), constellation Devas, illusionary demon kings, etc., can practice my heart, they can obtain my supernatural powers. If you do not practice this Heart-Center Dharma of mine, wanting to covet my supernatural powers is unreasonable.'
Ananda reported to the Buddha, saying: 'World Honored One, the Tathagata's Heart-Center Dharma, even the Tenth Ground Bodhisattvas cannot fully understand it. Even if there are those who can understand it, they can only understand it after retreating from the Buddha's position. Now sentient beings want to practice, but they are all inferior and shallow people, and their minds cannot understand. I hope to understand the specific appearance of the Heart-Center Dharma.'
The Buddha told Ananda: 'I will explain to you the appearance of the Heart-Center Dharma, which is inseparable from all sentient beings. There are twelve kinds of hearts, which are the affairs of the Buddha's Heart-Center Dharma. What are the twelve? The first is to endure suffering without refusing suffering. When one's own heart is in suffering, but sees that all sentient beings are not suffering, one recites great compassion in every thought, has compassion for sentient beings, and gives rise to a determined heart. One does not see suffering in oneself, and one has nothing to gain from the Dharma. One can see the suffering of sentient beings, and one uses one's life to rescue them, thoroughly enabling sentient beings to be liberated. This is called the first heart. The second is to observe all suffering as if it is happening right before one's eyes, without moving or changing. Observe all suffering with the thought of impermanence. When one's own body is in pain, one thinks of entering Samadhi. When various disturbances come to harass, one thinks of entering the Four Dhyanas (states of meditation).'
一切怨家來作父母想。欲救諸苦觀此苦人。如孝順子向父母想。是名第二心。三者將自心事同他心行。將他心事同自心行。乃至一切身份與己身份等。一切所欲與己所欲等。一切邪心與正相等。世間一切法寶重如己命等。世間三光如己眼光等。乃至所有食飲妙藥差身病等。是名第三心。四者于佛念處作成佛想。我當住持常不放舍。如毗沙門王掌舍利塔。如十金剛藏共持一金剛珠。如十世界跋折羅神共持一跋折羅杵。如十世界觀一日光。亦如十方眾生同一世界。是名第四。五者能于諸佛一一言句辨論。一一說法一一法樹。一一印契一一神通及大小力用而嘆己身於法堪作下劣想。一一思惟不入睡眠決定生心。為大千界是信非信但無所損。是名第五心。若能如是者。即得五眼清凈明見世界。六者於六度中攝諸心。入慈定門攝毗那夜迦為六種善知識。第一毗那夜迦名為無喜。此人來時令人心中喜怒不定。多行殺法。師即以羼提波羅蜜。攝入慈忍定作慈忍王。第二毗那夜迦名為幻惑。此人來時心所動亂令人不定。于眾法中亦不印受。于動亂時即以禪波羅蜜攝入。號為不動智。第三毗那夜迦名為妄說。此人來時多喜。于綺言中生決定心。于誑語中生直信。于清凈中生貪慾心。生染污心令人顛倒。即以尸羅波羅蜜攝入號為善巧方便主
【現代漢語翻譯】 現代漢語譯本 一切怨家都當作父母看待。想要救度各種痛苦，就觀察這些受苦之人，如同孝順的子女對待父母一樣。這叫做第二種心。第三種是將自己的心事與他人的心事相同看待，將他人的心事與自己的心事相同看待，乃至一切身份與自己的身份相等，一切所希望的與自己所希望的相等，一切邪惡的心與正當的心相等，世間一切佛法珍寶看得與自己的性命一樣重要，世間的三光（日月星）看得與自己的眼光一樣重要，乃至所有的食物飲料和靈丹妙藥能治好身體的疾病等等。這叫做第三種心。第四種是在憶念佛陀的地方，生起成就佛陀的想法。我應當住持佛法，常不放棄。如同毗沙門王（Vaiśravaṇa，四大天王之一，掌管北方）掌管舍利塔一樣，如同十金剛藏共同持有一顆金剛珠一樣，如同十個世界的跋折羅神（Vajra，金剛）共同持有一根跋折羅杵（金剛杵）一樣，如同十個世界共同觀看一輪日光一樣，也如同十方眾生同在一個世界一樣。這叫做第四種心。第五種是能夠對諸佛的每一句話進行辨析論證，對每一種說法、每一棵法樹、每一個印契、每一種神通以及大小力量和作用進行辨析，並且認為自己在佛法方面只能做低下卑劣的事情。對每一件事都深入思考，甚至廢寢忘食，下定決心。爲了大千世界，即使有人不相信也沒有任何損害。這叫做第五種心。如果能夠這樣做，就能獲得五眼（肉眼、天眼、慧眼、法眼、佛眼）清凈，明見世界。 第六種是在六度（佈施、持戒、忍辱、精進、禪定、智慧）中攝取各種心，進入慈定之門，攝伏毗那夜迦（Vinayaka，障礙神），使他們成為六種善知識。第一種毗那夜迦名為『無喜』。此人來時，令人心中喜怒不定，多行殺戮之事。師父就用羼提波羅蜜（Kshanti-paramita，忍辱波羅蜜）攝入慈忍定，使他成為慈忍王。第二種毗那夜迦名為『幻惑』。此人來時，心神動亂，令人心神不定，對於各種佛法也不認可接受。在動亂之時，就用禪波羅蜜（Dhyana-paramita，禪定波羅蜜）攝入，號為不動智。第三種毗那夜迦名為『妄說』。此人來時，多喜好虛妄之言，對於綺語生起堅定的信心，對於謊言生起直接的信任，對於清凈之境生起貪慾之心，生起染污之心，使人顛倒錯亂。就用尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）攝入，號為善巧方便主。
【English Translation】 English version Regard all enemies as parents. To save all suffering, observe these suffering people as filial children would regard their parents. This is called the second mind. The third is to regard one's own affairs as the same as others' affairs, and to regard others' affairs as the same as one's own affairs, even to the point where all bodily parts are equal to one's own bodily parts, all desires are equal to one's own desires, all evil minds are equal to righteous minds, all Dharma treasures in the world are as important as one's own life, and the three lights of the world (sun, moon, and stars) are as important as one's own eyesight, even to the point where all food, drink, and miraculous medicines can cure bodily illnesses, and so on. This is called the third mind. The fourth is to create the thought of becoming a Buddha in the place of Buddha-remembrance. I should uphold the Dharma and never abandon it, just as Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North) holds the relic tower, just as ten Vajra-garbhas (Diamond Wombs) jointly hold a Vajra jewel, just as ten worlds of Vajra gods jointly hold a Vajra club (vajra scepter), just as ten worlds jointly view one sunlight, and just as sentient beings in the ten directions are in the same world. This is called the fourth mind. The fifth is to be able to discern and argue about each and every word of the Buddhas, each and every teaching, each and every Dharma tree, each and every mudra, each and every supernatural power, and the great and small powers and functions, and to think of oneself as inferior and lowly in the Dharma. To contemplate each and every matter deeply, even to the point of forgetting to sleep, and to make a firm resolution. For the sake of the great chiliocosm, even if some do not believe, there is no harm. This is called the fifth mind. If one can do this, one will obtain the purity of the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) and clearly see the world. The sixth is to gather all minds within the Six Perfections (Dana-paramita, Śīla-pāramitā, Kshanti-paramita, Virya-paramita, Dhyana-paramita, Prajna-paramita), enter the gate of loving-kindness samadhi, and subdue the Vinayakas (obstacle-creating deities), making them into six kinds of good advisors. The first Vinayaka is called 'No Joy'. When this person comes, he causes people's hearts to be uncertain between joy and anger, and he often engages in killing. The teacher then uses Kshanti-paramita (Perfection of Patience) to subdue him into the loving-kindness and patience samadhi, making him the King of Loving-Kindness and Patience. The second Vinayaka is called 'Illusion'. When this person comes, he disturbs the mind, causing people to be unsettled, and he does not approve or accept the various Dharmas. At the time of disturbance, he is subdued with Dhyana-paramita (Perfection of Meditation), and is called Immovable Wisdom. The third Vinayaka is called 'False Speech'. When this person comes, he is fond of false words, and he develops firm faith in embellished speech, and he develops direct trust in lies, and he develops greed in pure realms, and he develops defiled minds, causing people to be confused and inverted. He is subdued with Śīla-pāramitā (Perfection of Morality), and is called the Master of Skillful Means.
。即令此人無所能為。第四毗那夜迦名為執縛。此人來時即令行者翻禮魔王。其此毗那夜迦常與一切魔王共為伴侶。所以現魔大身令歸依。攝入信心轉動惑亂。既覺知已。即以毗梨耶波羅蜜攝。號名為大方便王。第五毗那夜迦名為可意。此人來時令人悕望心成就專行劫剝廣求財物將為粗用。先以財心后乃方施其人。常與餓鬼王居野。令此人常無厭足。無厭足已。此一切法力俱失。即以檀波羅蜜所攝。號為大施主王。從此攝已貪心亦盡。第六毗那夜迦名為作偽。其人來時純辨非法不得正智。多見過患妄生法相。無利求利廣行異說為眾導首。于正法中起謗法心。即以般若波羅蜜所攝。號為智慧藏王。復有毗那夜迦名為斷修。此人來時一切念心。俱時都盡惛惛重睡。復生眾病發動外魔。為作內障令人怖懼。多起妄見念異法想。如是諸想即以無畏所攝但行大悲願為眷屬。其人即自臣伏。得臣伏已。物非呵責是為第六。七者於七菩提分我常勤求。所修功德常施一切。攝一切眾生苦。我身待受令一切得見聞覺知。令一切眾生去離魔境是名第七心。八者於八聖道中常無厭足。常生十信存十善行。不說人過。不自讚不毀他。無想施不望報。常行施誓持法無疲厭。如願教行不失本心。是名第八心九者不欺眾不嫌法。不我慢不增上不執著不
【現代漢語翻譯】 現代漢語譯本 即使這個人變得一無是處。第四個毗那夜迦（Vinayaka，障礙神）名為執縛。當這個人來的時候，會立刻讓修行者反過來禮拜魔王。這個毗那夜迦常常與一切魔王結伴。所以顯現魔的大身形，讓修行者歸依，攝取其信心，轉動並迷惑他。一旦覺察到這種情況，就用毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）來攝伏他，號名為大方便王。第五個毗那夜迦名為可意。當這個人來的時候，會讓人希望心得以成就，專門從事劫掠，廣泛地尋求財物，並將這些財物用於粗俗的用途。先用財物來引誘人心，然後才施捨給那個人。他常常與餓鬼王居住在荒野，使這個人常常沒有滿足的時候。一旦沒有滿足，這個人的一切法力都會喪失。就用檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）來攝伏他，號為大施主王。從這裡攝伏之後，貪心也就消失了。第六個毗那夜迦名為作偽。當這個人來的時候，純粹辨別非法，無法獲得正確的智慧。常常看到過失和災禍，虛妄地產生法的表象。沒有利益卻尋求利益，廣泛地進行奇異的說法，成為大眾的引導者。在正法中生起誹謗法的心。就用般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）來攝伏他，號為智慧藏王。還有毗那夜迦名為斷修。當這個人來的時候，一切念頭，同時都消失殆盡，昏昏沉沉地沉睡。又產生各種疾病，發動外在的魔，製造內在的障礙，使人感到恐懼。常常產生虛妄的見解，念著奇異的法想。像這樣的各種想法，就用無畏來攝伏，但行大悲願，作為眷屬。那個人就會自己臣服。得到臣服之後，不呵責事物，這就是第六種情況。第七，對於七菩提分，我常常勤奮地尋求。所修的功德常常施捨給一切眾生。攝取一切眾生的痛苦，我的身體等待承受，讓一切眾生都能見到、聽到、覺知。讓一切眾生遠離魔的境界，這叫做第七種心。第八，在八聖道中常常沒有厭足。常常生起十信，保持十善行。不說別人的過錯。不自我讚揚，不詆譭他人。無所求地施捨，不期望回報。常常實行施捨，發誓堅持佛法，沒有疲倦和厭煩。按照願望教導和行動，不失去本來的心，這叫做第八種心。第九，不欺騙大眾，不嫌棄佛法，不我慢，不增上慢，不執著。
【English Translation】 English version Even if this person becomes completely incapable. The fourth Vinayaka (obstacle deity) is named 'Clinging'. When this person comes, he immediately causes the practitioner to turn around and worship the demon king. This Vinayaka often accompanies all the demon kings. Therefore, he manifests the great form of a demon, causing the practitioner to take refuge, seizing his faith, and turning and confusing him. Once this situation is recognized, it is subdued with Vīrya-pāramitā (Perfection of Effort), and is named the Great King of Expedient Means. The fifth Vinayaka is named 'Pleasing'. When this person comes, he causes people's desires to be fulfilled, specializing in robbery, extensively seeking wealth, and using this wealth for vulgar purposes. He first uses wealth to entice people's hearts, and then gives it to that person. He often dwells in the wilderness with the King of Hungry Ghosts, causing this person to never be satisfied. Once there is no satisfaction, all of this person's Dharma powers are lost. He is subdued with Dāna-pāramitā (Perfection of Giving), and is named the Great King of Generosity. After being subdued from here, greed also disappears. The sixth Vinayaka is named 'Falsifying'. When this person comes, he purely distinguishes what is unlawful and cannot obtain correct wisdom. He often sees faults and disasters, falsely generating the appearance of Dharma. Without benefit, he seeks benefit, extensively engaging in strange teachings, becoming a guide for the masses. He gives rise to a mind of slandering the Dharma within the True Dharma. He is subdued with Prajñā-pāramitā (Perfection of Wisdom), and is named the King of the Treasury of Wisdom. There is also a Vinayaka named 'Interrupting Cultivation'. When this person comes, all thoughts simultaneously disappear, falling into a drowsy sleep. He also generates various illnesses, activating external demons, creating internal obstacles, causing people to feel fear. He often generates false views, thinking of strange Dharma thoughts. Such thoughts are subdued with fearlessness, but he practices great vows of compassion, as a retinue. That person will then submit himself. After obtaining submission, he does not rebuke things, this is the sixth situation. Seventh, regarding the Seven Factors of Enlightenment, I constantly diligently seek them. The merits I cultivate are constantly given to all sentient beings. I take on the suffering of all sentient beings, my body waits to endure it, so that all sentient beings can see, hear, and know. I cause all sentient beings to leave the realm of demons, this is called the seventh mind. Eighth, in the Eightfold Noble Path, there is constantly no satiety. I constantly generate the ten faiths, maintain the ten good deeds. I do not speak of others' faults. I do not praise myself, I do not slander others. I give without seeking, I do not expect reward. I constantly practice giving, I vow to uphold the Dharma, without fatigue or weariness. I teach and act according to vows, I do not lose my original mind, this is called the eighth mind. Ninth, I do not deceive the masses, I do not dislike the Dharma, I am not arrogant, I am not presumptuous, I am not attached.
誑他。常行質直所修行愿一一記持。佛及僧寶接足承事。所禮尊像不輕慢禮一一如法是名第九心。十者須存十信具足。一者知佛常住在世有大神通。二者信法深遠具大方便力有決定力。三者信佛慈愍廣施法要拔濟眾苦。五者知佛於五垢中常現慈光。六者信佛於六賊中如父母。七者信佛於七孔常出佛音。八者信佛於六十二見無愛憎想。九者信佛於五濁世常度眾生。說無礙心無有邊際。十者信佛菩薩及諸金剛常現神力。能化眾生一一成佛。若如是者名第十心。第十一心者。于諸法中一切言論義辨慎勿自讚。不讚己善不近豪貴不捨眾善。深觀菩薩如在目前。一切怖懼自然除盡。諸佛菩薩漸自降攝。是名第十一心。第十二心者深觀自身若有少慢自當加持。若有怠惰自當捨身。若有粗橫舍豪貴友。若有多慢自須調伏。若有多誑觀利刀境。若有多貪執火而居。若有多欲當觀臭肉。若行污穢先觀牢獄。若能如是者。是佛心中心法決定。佛心更無疑也。是名第十二心。
爾時阿難白佛言。世尊如佛心中心。直是佛境界耶。及眾生境界耶。若有眾生境界同此十二心者。此心非眾生行處。若眾生行得如上事即無有疑。云何眾生能行此心。
佛告阿難。但自持之十方冥證非汝所測。汝若能測何名佛心中心耶。
爾時阿難復
【現代漢語翻譯】 現代漢語譯本： 第九種心是：不欺騙他人（誑他）。經常以正直的心行事，對於所修行的願望一一記住並保持（常行質直所修行愿一一記持）。以恭敬心侍奉佛和僧寶（佛及僧寶接足承事）。對於所禮拜的尊像，不輕慢，按照如法的方式禮拜（所禮尊像不輕慢禮一一如法）。這被稱為第九種心。 第十種心是：必須具備十種信心（須存十信具足）。第一，相信佛常住在世間，具有大神力（一者知佛常住在世有大神通）。第二，相信佛法深遠，具有廣大的方便之力，有決定的力量（二者信法深遠具大方便力有決定力）。第三，相信佛慈悲憐憫，廣泛地施予佛法要義，救拔眾生的苦難（三者信佛慈愍廣施法要拔濟眾苦）。第五，知道佛在五濁惡世中常現慈悲之光（五者知佛於五垢中常現慈光）。第六，相信佛在六賊（指色、聲、香、味、觸、法六塵）中如同父母一般（六者信佛於六賊中如父母）。第七，相信佛從七孔（指眼、耳、鼻、口等）中常發出佛的聲音（七者信佛於七孔常出佛音）。第八，相信佛對於六十二種見解沒有愛憎之想（八者信佛於六十二見無愛憎想）。第九，相信佛在五濁惡世中常度化眾生，所說的無礙之心沒有邊際（九者信佛於五濁世常度眾生。說無礙心無有邊際）。第十，相信佛、菩薩以及諸金剛常現神通之力，能夠化度眾生一一成佛（十者信佛菩薩及諸金剛常現神力。能化眾生一一成佛）。如果能夠這樣，就稱為第十種心。 第十一種心是：對於一切法中的言論和辯論，謹慎小心，不要自我讚揚（于諸法中一切言論義辨慎勿自讚）。不讚美自己的優點，不親近豪門貴族，不捨棄各種善行（不讚己善不近豪貴不捨眾善）。深深地觀想菩薩就在眼前，一切的怖畏恐懼自然消除殆盡（深觀菩薩如在目前。一切怖懼自然除盡）。諸佛菩薩漸漸地自然降臨攝受（諸佛菩薩漸自降攝）。這稱為第十一種心。 第十二種心是：深深地觀察自身，如果有一點點的傲慢，就應當自我加以克制（深觀自身若有少慢自當加持）。如果有懈怠懶惰，就應當捨棄這種心態（若有怠惰自當捨身）。如果有粗暴蠻橫的行為，就捨棄與豪門貴族的交往（若有粗橫舍豪貴友）。如果有很多的傲慢，就必須調伏自己（若有多慢自須調伏）。如果有很多的欺騙行為，就觀想鋒利的刀刃（若有多誑觀利刀境）。如果有很多的貪婪，就抱著火居住（若有多貪執火而居）。如果有很多的慾望，就應當觀想腐臭的尸肉（若有多欲當觀臭肉）。如果行為污穢，首先觀想牢獄之苦（若行污穢先觀牢獄）。如果能夠這樣做，這就是佛心中心法的決定，對於佛心不再有任何懷疑。這稱為第十二種心。 這時，阿難（Ananda）對佛說：『世尊，像佛心中心法，僅僅是佛的境界嗎？還是也是眾生的境界呢？（爾時阿難白佛言。世尊如佛心中心。直是佛境界耶。及眾生境界耶。）如果眾生的境界與這十二種心相同，那麼這種心就不是眾生所能達到的境界（若有眾生境界同此十二心者。此心非眾生行處）。如果眾生的行為能夠做到以上這些，就沒有疑惑了（若眾生行得如上事即無有疑）。眾生如何才能做到這種心呢？（云何眾生能行此心。）』 佛告訴阿難（Ananda）：『只要自己堅持修行，十方諸佛菩薩自然會暗中證明，這不是你所能測度的（佛告阿難。但自持之十方冥證非汝所測）。如果你能夠測度，還叫什麼佛心中心法呢？（汝若能測何名佛心中心耶。）』 這時，阿難（Ananda）又...
【English Translation】 English version: The ninth mind is: not deceiving others (誑他, kuang ta). Constantly acting with honesty, remembering and upholding each and every vow that is practiced (常行質直所修行愿一一記持, chang xing zhi zhi suo xiu xing yuan yi yi ji chi). Serving the Buddha and the Sangha with reverence (佛及僧寶接足承事, fo ji seng bao jie zu cheng shi). Regarding the revered images that are worshipped, not being disrespectful, worshipping according to the Dharma (所禮尊像不輕慢禮一一如法, suo li zun xiang bu qing man li yi yi ru fa). This is called the ninth mind. The tenth mind is: one must possess the ten faiths completely (須存十信具足, xu cun shi xin ju zu). First, believing that the Buddha constantly resides in the world, possessing great supernatural powers (一者知佛常住在世有大神通, yi zhe zhi fo chang zhu zai shi you da shen tong). Second, believing that the Dharma is profound and far-reaching, possessing great expedient power, having decisive power (二者信法深遠具大方便力有決定力, er zhe xin fa shen yuan ju da fang bian li you jue ding li). Third, believing that the Buddha is compassionate and merciful, widely bestowing the essence of the Dharma, rescuing beings from suffering (三者信佛慈愍廣施法要拔濟眾苦, san zhe xin fo ci min guang shi fa yao ba ji zhong ku). Fifth, knowing that the Buddha constantly manifests compassionate light in the five defilements (五者知佛於五垢中常現慈光, wu zhe zhi fo yu wu gou zhong chang xian ci guang). Sixth, believing that the Buddha is like parents amidst the six thieves (referring to the six sense objects: sight, sound, smell, taste, touch, and dharma) (六者信佛於六賊中如父母, liu zhe xin fo yu liu zei zhong ru fu mu). Seventh, believing that the Buddha constantly emits the sound of the Buddha from the seven orifices (referring to the eyes, ears, nose, mouth, etc.) (七者信佛於七孔常出佛音, qi zhe xin fo yu qi kong chang chu fo yin). Eighth, believing that the Buddha has no thoughts of love or hatred towards the sixty-two views (八者信佛於六十二見無愛憎想, ba zhe xin fo yu liu shi er jian wu ai zeng xiang). Ninth, believing that the Buddha constantly liberates beings in the five turbid worlds, and the unobstructed mind that is spoken of has no boundaries (九者信佛於五濁世常度眾生。說無礙心無有邊際, jiu zhe xin fo yu wu zhuo shi chang du zhong sheng. shuo wu ai xin wu you bian ji). Tenth, believing that the Buddhas, Bodhisattvas, and all Vajras constantly manifest supernatural powers, capable of transforming beings one by one into Buddhas (十者信佛菩薩及諸金剛常現神力。能化眾生一一成佛, shi zhe xin fo pu sa ji zhu jin gang chang xian shen li. neng hua zhong sheng yi yi cheng fo). If one can be like this, it is called the tenth mind. The eleventh mind is: regarding all speech and debates in all dharmas, be cautious and do not praise oneself (于諸法中一切言論義辨慎勿自讚, yu zhu fa zhong yi qie yan lun yi bian shen wu zi zan). Do not praise one's own virtues, do not associate with the wealthy and powerful, do not abandon all good deeds (不讚己善不近豪貴不捨眾善, bu zan ji shan bu jin hao gui bu she zhong shan). Deeply contemplate the Bodhisattvas as if they are right before your eyes, and all fears will naturally be completely eliminated (深觀菩薩如在目前。一切怖懼自然除盡, shen guan pu sa ru zai mu qian. yi qie bu ju zi ran chu jin). The Buddhas and Bodhisattvas will gradually and naturally descend and embrace you (諸佛菩薩漸自降攝, zhu fo pu sa jian zi jiang she). This is called the eleventh mind. The twelfth mind is: deeply observe oneself, if there is even a little arrogance, one should restrain oneself (深觀自身若有少慢自當加持, shen guan zi shen ruo you shao man zi dang jia chi). If there is laziness and indolence, one should abandon this mindset (若有怠惰自當捨身, ruo you dai duo zi dang she shen). If there are rude and overbearing behaviors, abandon association with the wealthy and powerful (若有粗橫舍豪貴友, ruo you cu heng she hao gui you). If there is much arrogance, one must tame oneself (若有多慢自須調伏, ruo you duo man zi xu tiao fu). If there is much deceit, contemplate the scene of a sharp knife (若有多誑觀利刀境, ruo you duo kuang guan li dao jing). If there is much greed, dwell holding fire (若有多貪執火而居, ruo you duo tan zhi huo er ju). If there is much desire, one should contemplate a rotting corpse (若有多欲當觀臭肉, ruo you duo yu dang guan chou rou). If one's behavior is defiled, first contemplate the suffering of prison (若行污穢先觀牢獄, ruo xing wu hui xian guan lao yu). If one can do this, this is the determination of the Buddha's Mind Center Dharma, and there will be no more doubts about the Buddha's Mind. This is called the twelfth mind. At that time, Ananda (阿難) said to the Buddha: 'World Honored One, is the Buddha's Mind Center Dharma only the realm of the Buddha? Or is it also the realm of sentient beings? (爾時阿難白佛言。世尊如佛心中心。直是佛境界耶。及眾生境界耶。) If the realm of sentient beings is the same as these twelve minds, then this mind is not a realm that sentient beings can reach (若有眾生境界同此十二心者。此心非眾生行處). If the actions of sentient beings can achieve the above, there will be no doubt (若眾生行得如上事即無有疑). How can sentient beings practice this mind? (云何眾生能行此心。)' The Buddha told Ananda (阿難): 'Just uphold it yourself, and the Buddhas and Bodhisattvas of the ten directions will naturally secretly certify it; this is not something you can fathom (佛告阿難。但自持之十方冥證非汝所測). If you could fathom it, what would it be called the Buddha's Mind Center Dharma? (汝若能測何名佛心中心耶。)' At that time, Ananda (阿難) again...
白佛言。世尊如是法契言不虛妄。今欲所問佛當許不。佛言汝欲何問任汝所言。阿難問佛言。世尊其有眾生。欲求脫苦欲求降魔欲求攝持。為有餘法為用心中心耶。若用此心中心未見法則。佛告阿難。汝欲知法善聽。復當爲汝更說隨心陀羅尼。即說咒曰。
唵摩尼達哩吽泮吒(又一本嗚吽摩紉馱唎（二）虎吽（二合二）泮吒[口*特]音又一本唵摩紉達哩吽泮吒)
若受持者不須擇日。不擇星宿日月。不問齊與不齊。于如來前或於像前或於凈室或舍利塔前。隨心所持香花盡心供養。于白月十五日洗浴清凈著新凈衣。隨力所辦供養。為護法故須三種白食。作一方壇隨心作之。幡燈隨力辦。誦心中心及隨心咒。各一千八十遍。于像足下便取睡眠。于晨朝時如來即為現身。及聖者金剛亦為現身。十方菩薩諸天即來圍繞。一切行愿皆悉滿足。若身自知犯觸及有諸罪。誦至萬遍。自得現佛清凈光明之身。乃至一切諸法。但誦百萬遍無盡知。無有別持之法。若有一切難伏怖畏之像。能怖人者。但以右手中指。屈入掌中。以大指押中指節上。陰誦隨心咒。不過百遍自然降伏。毒害火災以氣吹之自然除滅。難滅能滅難除能除。若有一切障難之事。但以二手合掌。以頭指無名指掌中相鉤。小指大指中指掌中相著。合面向四方
【現代漢語翻譯】 現代漢語譯本：阿難對佛說：『世尊，這樣的法契（dharma seal，指佛法的印證）之言真實不虛妄。我現在想請問一些問題，佛會允許嗎？』佛說：『你想問什麼就問吧，隨你說。』阿難問佛說：『世尊，如果有眾生，想要脫離痛苦，想要降伏邪魔，想要攝受和保持（善法），除了心中心法（Heart-mantra Dharma，一種密宗修法），還有其他方法嗎？如果修習這個心中心法，但還沒有見到法則（指修法的規則和效果），該怎麼辦？』佛告訴阿難：『你想知道這個法，就好好聽著。我再為你宣說隨心陀羅尼（Following-Heart Dharani，跟隨心意而生的陀羅尼）。』隨即說了咒語： 『唵 摩尼 達哩 吽 泮 吒』（Om Mani Dari Hum Phat） 『如果有人受持這個咒語，不需要選擇日子，不需要選擇星宿日月，不問是否齋戒。在如來（Tathagata，佛的稱號）面前，或者在佛像前，或者在清凈的房間里，或者在舍利塔前，隨心所欲地用香花盡心供養。在白月（指農曆上半月）十五日，洗浴乾淨，穿上新的乾淨衣服，隨自己的能力來辦理供養。爲了護持佛法，需要準備三種白色的食物。做一個方形的壇，隨心所欲地製作。幡和燈也隨自己的能力來辦理。誦持心中心咒和隨心咒，各一千零八十遍。在佛像的腳下就去睡覺。在早晨的時候，如來就會為你顯現身形，以及聖者金剛（Vajra，佛教護法神）也會為你顯現身形。十方菩薩和諸天（Devas，天神）會來圍繞著你。一切的行愿都會得到滿足。如果自己知道犯了過錯或者觸犯了禁忌，以及有各種罪過，誦持咒語到一萬遍，自然會得到顯現佛的清凈光明的身。乃至一切諸法，只要誦持一百萬遍，就能無盡地知曉。沒有其他的修持方法。 『如果有一切難以降伏、令人怖畏的形象，能夠使人恐懼，只要用右手中指，彎曲放入掌中，用大拇指壓在中指的指節上，默默地誦持隨心咒，不超過一百遍，自然就能降伏。毒害和火災，用氣吹一下，自然就能消除滅盡。難以消除的能夠消除，難以去除的能夠去除。如果有一切障礙和困難的事情，只要用兩手合掌，用食指和無名指在掌中相互勾住，小指、大拇指和中指在掌中相互接觸，合掌面向四方。』
【English Translation】 English version: Ananda said to the Buddha: 'World Honored One, such Dharma seal words are true and not false. Now I want to ask some questions, will the Buddha allow it?' The Buddha said: 'Ask whatever you want, say whatever you want.' Ananda asked the Buddha: 'World Honored One, if there are sentient beings who want to escape suffering, want to subdue demons, want to gather and maintain (good Dharma), is there any other method besides the Heart-mantra Dharma (a type of esoteric practice)? If one practices this Heart-mantra Dharma but has not yet seen the rules (referring to the rules and effects of the practice), what should one do?' The Buddha told Ananda: 'If you want to know this Dharma, listen carefully. I will further explain to you the Following-Heart Dharani (a dharani that arises following the mind).』 Then he spoke the mantra: 『Om Mani Dari Hum Phat』 『If someone upholds this mantra, there is no need to choose a date, no need to choose stars, sun, or moon, and no need to ask whether to abstain from meat or not. In front of the Tathagata (title of the Buddha), or in front of a Buddha statue, or in a clean room, or in front of a stupa, offer incense and flowers wholeheartedly as you wish. On the fifteenth day of the white month (referring to the first half of the lunar month), bathe cleanly, put on new and clean clothes, and make offerings according to your ability. In order to protect the Dharma, you need to prepare three kinds of white food. Make a square altar, make it as you wish. Banners and lamps are also made according to your ability. Recite the Heart-mantra and the Following-Heart mantra, each one thousand and eighty times. Then go to sleep at the feet of the Buddha statue. In the morning, the Tathagata will appear to you, and the holy Vajra (Buddhist Dharma protector) will also appear to you. Bodhisattvas and Devas (gods) from the ten directions will come to surround you. All your vows will be fulfilled. If you know that you have committed mistakes or violated taboos, and have various sins, recite the mantra ten thousand times, and you will naturally obtain the pure and luminous body of the manifested Buddha. Even all Dharmas, as long as you recite it one million times, you will know them endlessly. There is no other method of practice. 『If there are any difficult to subdue and frightening images that can cause fear, just use the middle finger of your right hand, bend it into the palm, press the middle finger joint with your thumb, and silently recite the Following-Heart mantra, no more than one hundred times, and you will naturally subdue them. Poisonous harm and fire disasters, blow on them with your breath, and they will naturally be eliminated. What is difficult to eliminate can be eliminated, and what is difficult to remove can be removed. If there are any obstacles and difficulties, just put your hands together, hook your index finger and ring finger together in your palms, and touch your little finger, thumb, and middle finger together in your palms, and face the four directions.』
。各誦一百八遍。罪垢消除障難並盡。若有上毗那夜迦。欲令降伏者應聲降伏。不伏者以右腳大母指按地。誦咒百八遍其時毗那夜迦。七孔流血自然降伏。十方世界所有通虛及持咒仙。及四跋陀及八龍藏界。所有秘法。一切諸有情類。應心呼召無不順伏唯除惡法不入此中。若欲所求諸天香供養者。仰面看天。誦咒一百八遍。其香即下。若欲往十方佛剎菩薩境界。但以中指指天呼摩醯首羅相隨天處不入。臨命終時。十方諸佛臨頂。自迎將己世界。欲求現身不死必佛世界者。但誦至十億遍即得。必此天地更不改顏除不至心。若有至心不應此者。我即妄語。所有經教並是魔說非佛說之。
復有一法欲求錢財者。取一熟錢開字當中節。密咒一百八遍。即展指指彼人心。其人開意任意多少。口道即隨。
若欲召呼臣公主妃后諸宰貴者。但取美香一顆抄彼人名。內相指下咒一千八十遍。即自奔來。若須穀麥取所須者三顆復安中指下。依前作法即得稱心。若欲令一切歡喜者。屈中指入口咒一百八遍。將指指前人隨順不逆。悉皆歡喜。復有一法。欲召諸龍。但取井水一碗。咒經一千遍。寫著有龍水中。其龍自來從伏敬事。復有一法。若天無雨。取龍腦及井水一碗。咒經一千遍。置於日中。即白龍從碗而出應時雨下。若雨多
【現代漢語翻譯】 現代漢語譯本：各誦一百零八遍，罪孽和污垢消除，一切障礙和災難全部消失。如果遇到強大的Vinayaka（毗那夜迦，像頭神），想要使其降伏，它會立刻降伏。如果不降伏，就用右腳的大拇指按住地面，誦咒一百零八遍，那時Vinayaka（毗那夜迦，像頭神）的七竅會流血，自然降伏。十方世界所有虛空中的神仙和持咒仙人，以及四跋陀（四大天王）和八龍藏界（八大龍王所守護的境界）的所有秘密法術，一切有情眾生，只要誠心呼喚，沒有不順從的，只有邪惡的法術不包含在其中。如果想要諸天神供養香，就仰面看天，誦咒一百零八遍，香就會降下來。如果想要前往十方佛剎和菩薩的境界，只要用中指指向天空，呼喚Maheśvara（摩醯首羅，大自在天）相隨，就可以到達天界，不會迷路。臨命終時，十方諸佛會降臨頭頂，親自迎接你前往自己的世界。如果想要現身不死，到達佛的世界，只要誦咒十億遍就可以達到，必定如此，天地都不會改變，除非不至誠。如果有人至誠卻不應驗，那就是我在說謊，所有的經教都是魔說的，不是佛說的。 還有一種方法，想要獲得錢財，就取一枚成熟的錢幣，打開錢幣中間的孔，秘密地誦咒一百零八遍，然後伸出手指指向那個人的心，那個人就會心甘情願地拿出錢財，無論多少，只要口中說出，就會得到。 如果想要召呼臣子、公主、妃子、皇后和各位宰相貴族，就取一顆美好的香，抄寫那個人的名字，放在中指下面，誦咒一千零八十遍，那個人就會自己奔來。如果需要穀物和麥子，就取三顆需要的穀物，也放在中指下面，按照之前的方法去做，就能如願以償。如果想要讓一切眾生都歡喜，就彎曲中指放入口中，誦咒一百零八遍，然後用手指指向面前的人，他們就會順從不違逆，全部都會歡喜。還有一種方法，想要召請諸龍，就取一碗井水，誦咒一千遍，寫在有龍的水中，龍就會自己來，順從地敬事。還有一種方法，如果天不下雨，就取龍腦和一碗井水，誦咒一千遍，放在太陽下，就會有白龍從碗中出來，立刻下雨。如果雨下得太多
【English Translation】 English version: Recite each mantra one hundred and eight times. Sins and defilements will be eliminated, and all obstacles and difficulties will disappear completely. If there is an upper Vinayaka (象頭神, Ganesha), and you wish to subdue him, he will immediately submit. If he does not submit, press the ground with the big toe of your right foot and recite the mantra one hundred and eight times. At that time, the seven orifices of the Vinayaka (象頭神, Ganesha) will bleed, and he will naturally submit. All the deities and mantra-holding immortals in the ten directions, as well as all the secret spells of the four Bhaṭas (四大天王, Four Heavenly Kings) and the eight dragon realms, all sentient beings, if called upon with sincerity, will obey without exception, except for evil practices which are not included. If you want the gods to offer incense, look up at the sky and recite the mantra one hundred and eight times, and the incense will descend. If you want to go to the Buddha lands and Bodhisattva realms in the ten directions, just point your middle finger to the sky, call upon Maheśvara (大自在天, Great Lord) to accompany you, and you can reach the heavenly realms without getting lost. When approaching the end of life, the Buddhas of the ten directions will descend upon your head and personally welcome you to their world. If you want to attain immortality in this life and reach the Buddha's world, just recite the mantra ten billion times, and you will achieve it. This world will not change, unless you are not sincere. If someone is sincere but does not receive a response, then I am lying, and all the scriptures are spoken by demons, not by the Buddha. There is another method: if you want to obtain wealth, take a mature coin, open the hole in the middle of the coin, secretly recite the mantra one hundred and eight times, and then extend your finger and point to that person's heart. That person will willingly give money, no matter how much, as long as they say it, you will receive it. If you want to summon ministers, princesses, consorts, empresses, and various noble officials, take a beautiful incense, write down that person's name, place it under your middle finger, and recite the mantra one thousand and eighty times. That person will come running on their own. If you need grains and wheat, take three grains of what you need and place them under your middle finger. Follow the previous method, and you will get what you desire. If you want to make all beings happy, bend your middle finger and put it in your mouth, recite the mantra one hundred and eight times, and then point your finger at the person in front of you. They will obey and not resist, and all will be happy. There is another method: if you want to summon the dragons, take a bowl of well water, recite the mantra one thousand times, and write it in the water where the dragons are. The dragons will come on their own and serve you respectfully. There is another method: if there is no rain, take dragon brain and a bowl of well water, recite the mantra one thousand times, and place it in the sun. A white dragon will come out of the bowl, and it will rain immediately. If there is too much rain
時取金色赤土。于紙上畫作一龍。咒一千八十遍放著井中。即有赤龍騰天應時即止。
復有一法。穀麥一切苗稼不滋茂者。蘇一斤咒一千遍。隨風燒一切皆悉潤。隨時成就。
復有一法。若世間疾病流行者。于赤紙上畫取彗星形。咒一千八十遍。其病即除。其星形有六個小星。合成一星如木揭形。
復有一法。若國家刀兵嬈亂四邊不寧。取一賓刀子。咒一千遍。隨方所指即現神兵。無億世界所有外難自然退散復有一法。若習一切伎藝文筆工巧內絕外曲。盡世幻術及佛菩薩金剛所行之處所緣境界者。每日晨朝持千遍。經一百日無不盡知。
復有一法。若欲得海龍王寶諸佛如來所付龍藏要記者。但燒五種香。所謂檀沈薰陸及龍腦畢力迦等。于夜靜時誦咒面向四方。各誦一千八十遍。其時即有四方龍王。所主藏物即自奉送。
復有一法。若須地藏中寶。所修功德但言。我要此寶修營如是功德。以足踏地誦咒一千遍。其時十方地神發世諸物。來送行人供其所用。若為名利惡用。即不果遂。
復有一法。若一切人相憎者。取五木花咒一百八遍。書其佛字各付一本。即自和敬永不相憎。
復有一法。若人先持一切法無功效者。但取自身所著上蓋衣。咒經千遍。與佛敷坐滿其七日。即取
【現代漢語翻譯】 現代漢語譯本 取來金色的赤土，在紙上畫一條龍。唸咒一千零八十遍，然後將畫放入井中。立刻就會有一條赤龍騰空而起，隨即停止。
又有一種方法。如果穀物、麥子等一切莊稼生長不茂盛，取一斤酥油，唸咒一千遍，然後順風焚燒，一切都會得到滋潤，隨時都能獲得豐收。
又有一種方法。如果世間流行疾病，在紅紙上畫一個彗星的形狀，唸咒一千零八十遍，疾病就會消除。彗星的形狀由六個小星組成，合成一個像木揭（一種木製工具）的形狀。
又有一種方法。如果國家遭受刀兵侵擾，四方不安寧，取一把小刀（賓刀子），唸咒一千遍，朝著哪個方向指，就會顯現神兵。所有無量世界的外來災難自然退散。又有一種方法。如果想要學會一切技藝、文筆、工巧，包括內在的精妙和外在的變化，窮盡世間幻術以及佛、菩薩、金剛所行之處、所緣境界，每天早晨持咒一千遍，經過一百天，沒有不能完全知曉的。
又有一種方法。如果想要得到海龍王（Nāga-rāja）的寶藏，諸佛如來（Tathāgata）所交付的龍藏重要記錄，只需焚燒五種香，即檀香（Sandalwood）、沉香（Agarwood）、薰陸香（Frankincense）以及龍腦香（Borneol Camphor）、畢力迦香（likely a type of resin or gum-resin），在夜晚安靜的時候誦咒，面向四方，每個方向各誦一千零八十遍，那時就會有四方龍王，將他們所主管的寶藏親自奉送。
又有一種方法。如果需要地藏（Kṣitigarbha）中的寶物，在修行功德時只需說：『我需要此寶物來修建如此功德。』然後用腳踏地，誦咒一千遍，那時十方地神就會將世間各種物品送來，供修行人使用。如果爲了名利而惡意使用，就不會成功。
又有一種方法。如果所有的人互相憎恨，取五種木頭的花，唸咒一百零八遍，在上面寫上佛字，各自分發一本，他們就會互相和睦恭敬，永遠不再互相憎恨。
又有一種方法。如果有人先前持誦一切法都沒有功效，只需取下自己所穿的上衣，唸咒一千遍，鋪在佛前作為座位，持續七天，然後取回。
【English Translation】 English version Take golden red clay and draw a dragon on paper. Chant the mantra one thousand and eighty times and place the drawing in a well. Immediately, a red dragon will ascend into the sky and then stop.
Another method: If grains, wheat, and all crops are not thriving, take one 'jin' (a unit of weight) of clarified butter (ghee), chant the mantra one thousand times, and burn it with the wind. Everything will be nourished, and a bountiful harvest will be achieved in due course.
Another method: If diseases are prevalent in the world, draw the shape of a comet on red paper. Chant the mantra one thousand and eighty times, and the disease will be eliminated. The comet shape consists of six small stars, combined into one star resembling a 'mu jie' (a wooden tool).
Another method: If a country is disturbed by warfare and the four directions are not peaceful, take a small knife ('bin dao zi'), chant the mantra one thousand times, and point it in the direction where the divine soldiers will appear. All external difficulties in countless worlds will naturally dissipate. Another method: If you wish to master all skills, writing, craftsmanship, including inner subtleties and outer transformations, exhaust all worldly illusions, and understand the realms and objects of focus of Buddhas, Bodhisattvas, and Vajras, chant the mantra one thousand times every morning. After one hundred days, there will be nothing you do not fully know.
Another method: If you wish to obtain the treasures of the Nāga-rāja (Sea Dragon King), the important records of the Dragon Treasury entrusted by all the Tathāgatas (Buddhas), simply burn five types of incense: Sandalwood, Agarwood, Frankincense, Borneol Camphor, and 'Bi Li Jia' (likely a type of resin or gum-resin). In the quiet of the night, chant the mantra facing each of the four directions, chanting one thousand and eighty times in each direction. At that time, the Dragon Kings of the four directions will personally offer the treasures they govern.
Another method: If you need treasures from Kṣitigarbha (Earth Treasury), while cultivating merit, simply say: 'I need this treasure to build such merit.' Then, stamp your foot on the ground and chant the mantra one thousand times. At that time, the earth deities of the ten directions will send worldly objects to supply the practitioner's needs. If it is used maliciously for fame and profit, it will not succeed.
Another method: If all people hate each other, take flowers from five types of trees, chant the mantra one hundred and eight times, write the Buddha's name on each, and distribute one to each person. They will become harmonious and respectful, and will never hate each other again.
Another method: If someone has previously practiced all methods without effect, simply take off the upper garment they are wearing, chant the mantra one thousand times, and spread it out before the Buddha as a seat for seven days, then take it back.
將著。或復持行持法要即有效驗。一切菩薩及金剛藏自然臣伏。驅策迅速。所索無滯。復有一法。若有病疫劫起流行。取七味毒藥。所謂烏頭附子狼毒芭豆虎珀光明沙龍腦香肉豆蔻。貪來咒一千遍以水漬之。取水灑病者身無病不除。若有率跛咒刀一千遍。將指患處應時舒展。永劫不加盡報無病。
佛告阿難。若我說此法要窮劫不盡。所有所求者。依我上法求之無不果遂。諸有所作一切事業無問大小。盡皆成就滿足無缺。若能常持直至菩薩得不退轉。若能日日作此法者持此心者。能與世間作大樹王。陰諸眾生得離諸苦。能令一切皆得佛心。一切眾生得不退者。皆猶此人持誦威力。
爾時如來說咒法及功能已。一切菩薩及諸金剛天仙身光悉不現。惟有佛光遍閻浮提。其時諸天住虛空中自然迴轉。一切魔宮頎覆。須臾之間散滅無餘。乃至大地六反震動。其時十方世界。所有菩薩持諸花幢。供養釋迦牟尼佛。其諸花中所有音聲皆說佛心中事。諸佛心中應現。隨心所用不可思議。所持花香皆不可說。亦現不可說音聲。所說神力皆亦不可說。其諸菩薩以佛心中心力亦不可說變現。其時十方菩薩。見佛光明遍閻浮提。各於心藏以偈嘆佛。
善哉此光明 是佛心中力 魔王雖睹見 散滅無形身 善哉此光明
【現代漢語翻譯】 現代漢語譯本：或者繼續修行此法要，就能立即見效。一切菩薩以及金剛藏（一切金剛的儲藏處，比喻堅固的智慧）自然臣服，驅使迅速，所求無阻。還有一種方法，如果發生瘟疫劫難，可以取七味毒藥，即烏頭（一種有毒植物），附子（烏頭的根），狼毒（一種有毒植物），巴豆（一種瀉藥），琥珀（一種寶石），光明砂（一種礦物），龍腦香（一種香料），肉豆蔻（一種香料）。唸咒一千遍後用水浸泡，取水灑在病人身上，沒有治不好的病。如果有人腿腳不便，唸咒刀一千遍，用刀指著患處，腿腳就能立刻伸展開，永遠不會再加重，直到壽命終結都不會有病。
佛陀告訴阿難（佛陀的十大弟子之一）：如果我說此法要，窮盡劫數也說不完。所有有所求的人，依照我上面的方法去求，沒有不能實現的。所有要做的一切事業，無論大小，都能全部成就，圓滿無缺。如果能經常修持，直到菩薩得到不退轉的境界。如果能每天修習此法，保持此心，就能在世間成為一棵大樹王，庇廕所有眾生，使他們脫離各種痛苦。能使一切眾生都得到佛心。一切眾生能得到不退轉的境界，都是因為這個人修持誦唸的威力。
這時，如來說完咒法及其功能后，一切菩薩以及諸位金剛、天仙的身光全部消失，只有佛光遍照閻浮提（我們所居住的這個世界）。當時，諸天在虛空中自然旋轉，一切魔宮傾覆，頃刻之間消散無餘，乃至大地六次震動。那時，十方世界所有菩薩手持各種花幢，供養釋迦牟尼佛（此世界的佛）。這些花中的所有聲音都在述說佛的心中所想，諸佛心中應現，隨心所用，不可思議。所持的花香都無法述說，也顯現無法述說的音聲。所說的神力也都是無法述說的。這些菩薩以佛心中心力，也變現出無法述說的景象。當時，十方菩薩見到佛的光明遍照閻浮提，各自在心中以偈頌讚嘆佛：
『善哉，此光明，是佛心中力，魔王雖睹見，散滅無形身，善哉，此光明！』
【English Translation】 English version: Furthermore, if one continues to practice this Dharma essence, it will immediately be effective. All Bodhisattvas and Vajragarbha (the storehouse of all Vajras, a metaphor for firm wisdom) will naturally submit, be driven swiftly, and all requests will be fulfilled without hindrance. There is also another method: if there is a plague or epidemic, take seven kinds of poisonous medicines, namely, aconite (a poisonous plant), aconite root (the root of aconite), Stellera chamaejasme (a poisonous plant), croton (a purgative), amber (a gemstone), cinnabar (a mineral), borneol camphor (a fragrance), and nutmeg (a spice). After chanting the mantra a thousand times, soak them in water. Take the water and sprinkle it on the sick person's body, and there is no disease that cannot be cured. If someone has a limp, chant the mantra over a knife a thousand times, and point the knife at the affected area, the leg will immediately stretch out, and it will never worsen, and there will be no illness until the end of life.
The Buddha told Ananda (one of the Buddha's ten great disciples): If I were to speak about this Dharma essence, I could not finish even in endless kalpas. All those who seek something, if they seek it according to my above method, there is nothing that cannot be achieved. All the tasks to be done, whether large or small, can all be accomplished, complete and without lack. If one can constantly uphold this practice, until the Bodhisattva attains the state of non-retrogression. If one can practice this Dharma every day, and maintain this mind, one can become a great tree king in the world, sheltering all sentient beings, enabling them to be free from all suffering. It can enable all sentient beings to attain the Buddha-mind. All sentient beings who can attain the state of non-retrogression are all due to the power of this person's upholding and recitation.
At this time, after the Tathagata finished speaking about the mantra and its functions, the body light of all the Bodhisattvas, Vajras, and celestial beings all disappeared, and only the Buddha's light shone throughout Jambudvipa (the world we live in). At that time, the devas naturally revolved in the empty space, all the palaces of Mara collapsed, and in an instant, they vanished without a trace, and even the earth shook six times. At that time, all the Bodhisattvas in the ten directions held various flower banners and made offerings to Shakyamuni Buddha (the Buddha of this world). All the sounds in these flowers were describing what was in the Buddha's mind, and what appeared in the minds of the Buddhas, used at will, was inconceivable. The fragrance of the flowers held was indescribable, and indescribable sounds also appeared. The divine power spoken of was also indescribable. These Bodhisattvas, with the power of the Buddha-mind center, also transformed into indescribable scenes. At that time, the Bodhisattvas in the ten directions, seeing the Buddha's light shining throughout Jambudvipa, each praised the Buddha in their hearts with a verse:
'Excellent is this light, it is the power of the Buddha's mind, although the Mara king sees it, his formless body scatters and vanishes, excellent is this light!'
是佛無礙力 魔王自殄滅 十方菩薩來 善哉此光明 是佛隨心力 其力及菩薩 次及凡夫身 婆馺婆樓那 鬼子及神母 諸天夜叉眾 同時來供養 一切金剛眾 及與自在天 香積諸梵王 皆悉來歸依 一切諸星宿 風火電嫚神 四天龍藏等 持花來供養 四維上地獄 虛空及水際 橫流於十方 皆嘆心中心 如來心中心 盡劫說不盡 假使百千海 不與一毫等 假使千世界 不及七毛端 滿足薩婆若 不及佛心際 我等廣修愿 已經無量劫 所有諸菩薩 未悟心中心 如來心中心 唯佛乃能了 菩薩雖讚歎 不及一毛光 十方現化事 皆是心中心 乃至於有頂 亦是隨心生 諸佛說隨心 我亦隨心學 我既修學已 愿佛存記之 若得隨心成 俱時成正覺
爾時大眾聞佛所說。一一合掌持佛心中心。如來見即以舒金色臂。普為印頂受菩薩記。其時大眾得佛授記。歡喜奉修禮佛而去。
佛說心中經卷下
康安二年九月十日。以東寺御影堂本加挍直誤了。 賢寶(生三十)
天明二年壬寅六月十四日。以東寺觀智院藏本。挍合朱書訖。 洛北蓮臺寺慈忍
享和改元辛
酉年六月。請得彼本以令他寫之。當山明王院峰觀。挍于本書間點國訓。予更挍正施訓冠疑。而上木后賢復對善本此經二卷見八家祕錄並御請來錄。
豐山總持院快道志
本云。
享和三年癸亥三月二十六日一校間加筆削畢 慈順
文政三年庚辰四月十四日以右傳校之本一校之了 龍肝
【現代漢語翻譯】 現代漢語譯本： 酉年六月，我請人抄錄了那本書，以便讓其他人也抄寫。地點在山明王院的峰觀。在與原本書籍校對時，我加入了日語訓讀。我進一步校正，施加訓讀，並改正了疑惑之處。此外，後來的賢者又對照了善本，發現此經有兩卷，記錄在《八家祕錄》和《御請來錄》中。 豐山總持院 快道志 原本記載： 享和三年癸亥三月二十六日，第一次校對，期間增補刪改完畢。 慈順 文政三年庚辰四月十四日，用右傳校對的版本進行了第一次校對完畢。 龍肝
【English Translation】 English version: Sixth month of the Year of the Rooster. I requested that the book be copied so that others could also copy it. The location was Hokkan at Mount Myoo-in (Mountain Bright King Temple). When collating with the original book, I added Japanese readings (kun'yomi). I further collated, applied readings, and corrected doubtful points. Furthermore, later sages compared it with a good edition and found that this scripture has two volumes, recorded in the 'Hekke Hiroku' (Eight Houses Secret Records) and 'Gochōrairoku' (Imperial Invitation Records). Toyosan Sōji-in (Mount Plenty, General Holding Temple) Kaidōshi The original states: Kyowa 3 (1803), Year of the Boar, March 26th, first collation, with additions and deletions completed. Jishun Bunsei 3 (1820), Year of the Dragon, April 14th, first collation completed using the version collated with the 'Yuden'. Ryūkan