T20n1130_大乘金剛髻珠菩薩修行分
大正藏第 20 冊 No. 1130 大乘金剛髻珠菩薩修行分
No. 1130
大乘金剛髻珠菩薩修行分一卷
大唐天竺三藏菩提流志譯
爾時普思義菩薩摩訶薩。白佛言世尊。云何菩薩修行悟入此三摩地。佛言善男子。如無悟入是名悟入。亦當如我修菩提時之所悟入。普思義菩薩白佛言。世尊云何如來所修悟入。唯愿說之。佛言善男子。往昔有王名曰金剛髻珠。在於寂靜園林之處。結加趺坐正念思惟。如是住時。于座右邊忽然出生一大蓮華。其華微妙眾寶合成。所謂龍繞堅固栴檀以為其莖。閻浮檀金以為其葉。摩尼寶珠以為其須。甄叔迦寶以為其臺。爾時眾寶最勝蓮華臺上。忽然化生悉陀太子。結加趺坐安詳而起。下蓮華臺于王右邊膝上而坐。爾時金剛髻珠大王。歡喜愛念悉陀太子。即將及八萬四千王子。俱詣彼佛法界摩尼山日光明王如來阿羅訶三藐三佛陀所。聽受正法。得聞如是法界繒髻與金剛如來心品三摩地已。得五神通。云何名為法界繒髻與金剛如來心品三摩地耶。爾時法界摩尼山日光明王如來。當爲演說。即此枳羅句金剛句。法句印句。理句相應句。密句持句。承事句轉句。馳走句速疾句。顯示句明咒句。說此品句已。繫縛眾魔。抧羅繫縛印繫縛句。系等一切諸句
【現代漢語翻譯】 現代漢語譯本 大正藏第 20 冊 No. 1130 大乘金剛髻珠菩薩修行分
No. 1130
大乘金剛髻珠菩薩修行分一卷
大唐天竺三藏菩提流志譯
爾時普思義菩薩摩訶薩（Bodhisattva Mahasattva Pusi Yi）。白佛言：『世尊，云何菩薩修行悟入此三摩地？』佛言：『善男子，如無悟入是名悟入。亦當如我修菩提時之所悟入。』普思義菩薩白佛言：『世尊，云何如來所修悟入？唯愿說之。』佛言：『善男子，往昔有王名曰金剛髻珠（King Vajraketu），在於寂靜園林之處，結加趺坐正念思惟。如是住時，于座右邊忽然出生一大蓮華。其華微妙眾寶合成。所謂龍繞堅固栴檀以為其莖，閻浮檀金以為其葉，摩尼寶珠以為其須，甄叔迦寶以為其臺。爾時眾寶最勝蓮華臺上，忽然化生悉陀太子（Prince Siddhartha）。結加趺坐安詳而起，下蓮華臺于王右邊膝上而坐。爾時金剛髻珠大王，歡喜愛念悉陀太子，即將及八萬四千王子，俱詣彼佛法界摩尼山日光明王如來阿羅訶三藐三佛陀（Buddha Dharmadhatu Manishanadityaraja Tathagata Arhat Samyaksambuddha）所，聽受正法。得聞如是法界繒髻與金剛如來心品三摩地已，得五神通。云何名為法界繒髻與金剛如來心品三摩地耶？爾時法界摩尼山日光明王如來，當爲演說。即此枳羅句金剛句，法句印句，理句相應句，密句持句，承事句轉句，馳走句速疾句，顯示句明咒句。說此品句已，繫縛眾魔。抧羅繫縛印繫縛句。系等一切諸句。』
【English Translation】 English version Taisho Tripitaka Volume 20, No. 1130, Mahayana Vajraketu Bodhisattva Practice Section
No. 1130
Mahayana Vajraketu Bodhisattva Practice Section, One Volume
Translated by Bodhiruci of the Tang Dynasty from India
At that time, Bodhisattva Mahasattva Pusi Yi (Bodhisattva Mahasattva Pusi Yi) said to the Buddha: 'World Honored One, how does a Bodhisattva cultivate to realize this Samadhi?' The Buddha said: 'Good man, non-realization is called realization. It should be like my realization when I cultivated Bodhi.' Bodhisattva Pusi Yi said to the Buddha: 'World Honored One, what is the realization cultivated by the Tathagata? I wish you would explain it.' The Buddha said: 'Good man, in the past there was a king named King Vajraketu (King Vajraketu), who was in a quiet garden, sitting in the lotus position, thinking with right mindfulness. While he was dwelling in this way, a large lotus flower suddenly appeared on the right side of his seat. The flower was wonderfully made of many treasures. It had a stem of dragon-entwined solid sandalwood, leaves of Jāmbūnada gold, stamens of Mani jewels, and a calyx of Bandhuka jewels. At that time, on the platform of the most excellent lotus flower made of many treasures, Prince Siddhartha (Prince Siddhartha) suddenly manifested. He sat in the lotus position, rose calmly, and sat down from the lotus platform on the king's right knee. At that time, King Vajraketu greatly rejoiced in Prince Siddhartha and, together with eighty-four thousand princes, went to Buddha Dharmadhatu Manishanadityaraja Tathagata Arhat Samyaksambuddha (Buddha Dharmadhatu Manishanadityaraja Tathagata Arhat Samyaksambuddha) to listen to the Dharma. Having heard the Samadhi of the Essence of Dharmadhatu Silk Tuft and Vajra Tathagata Mind, he attained the five supernormal powers. What is the Samadhi called the Essence of Dharmadhatu Silk Tuft and Vajra Tathagata Mind? At that time, Buddha Dharmadhatu Manishanadityaraja Tathagata will explain it. That is, this Kila sentence, Vajra sentence, Dharma sentence, Mudra sentence, Reason sentence, Corresponding sentence, Secret sentence, Mantra sentence, Service sentence, Turning sentence, Running sentence, Swift sentence, Manifestation sentence, Bright Mantra sentence. Having spoken these category sentences, bind all demons. Takila binding, Mudra binding sentence. Binding and all other sentences.'
悉入慈句。無所諍論。是名法界繒髻與金剛如來心品三摩地。是彼法界摩尼山日光明王如來演說。善男子汝知之不。昔稱摩尼寶金銀所成世界者。今楞伽摩羅耶山城是。其摩尼寶金銀所成世界。是彼法界摩尼寶山日光明王如來佛剎。善男子是金剛髻珠大王。曾於摩尼寶金銀所成世界日光明王如來佛剎。作千世界轉輪聖王。豈異人乎。即金剛手菩薩是。善男子是髻珠大王。于其剎中為轉輪王。有百億子。豈異人乎。今十方諸來菩薩是。皆為聽聞法界繒髻與金剛如來心品三摩地法故。善男子汝應知之。時薩婆悉陀太子有二十八大丈夫相。皆得成就。何以故我身即是悉陀太子。曾於髻珠大王微妙音聲園苑之中。其王正念端坐思惟。而於右邊龍堅栴檀甄叔迦寶蓮華臺上忽然化生。即往彼佛法界摩尼寶山日光明王如來所。得聞法界繒髻與金剛如來心品三摩地法門。從是已來。我于無量億那由他百千如來所。承事供養。為聞法界繒髻與金剛如來心品。未曾忘失。從彼已來。經無量億那由他百千劫。常憶念以三昧力故。一劫憶念百劫千劫百千劫。我亦憶念未曾忘失。成劫亦憶念。壞劫亦憶念。成壞劫中間。我亦憶念。乃至億那由他百千劫。亦常憶念。於一如來所。憶念百如來千如來百千如來。乃至不可說不可說如來。俱胝那由他如來
。亦常憶念。于諸如來阿羅訶三藐三佛陀所。已得法界繒髻與金剛如來心品法門。未曾忘失。爾時世尊欲重宣此義。而說偈言。
我念過去世 無量無數劫 見諸清凈剎 金寶海莊嚴 摩尼凈土王 號曰金剛髻 有大自在力 統領千世界 乃至十千界 更無能過者 具足千億子 能破諸怨敵 皆具二十八 丈夫之色相 朝參大王所 王子那由他 歡喜園林中 池榭悉嚴麗 莊飾諸寶具 為供世間燈 見在諸如來 平等咸勸請 普眼大導師 是最為初首 我親奉承事 為聞正法故 次有普賢佛 次有華燈佛 次有金剛燈 次有大燈佛 次有最勝燈 次有法燈佛 次有功德燈 次有寶燈佛 次有寶幢燈 次有財燈佛 次有髻燈佛 次有寂燈佛 次有妙燈佛 次有聲燈佛 次有香燈佛 次有味燈佛 次有月燈佛 次有日燈佛 次有威光燈 次有蓮華燈 次有摩尼燈 次有竭闇燈 次有姓燈佛 次有種族燈 次有世間燈 次有法王燈 次有勝燈佛 次有殊勝燈 次有梵光燈 次有光明燈 次有因燈佛 次有燈燈佛 次有新燈佛 次有積燈佛 次有智燈佛 次有賢善燈 次有戒燈佛
【現代漢語翻譯】 現代漢語譯本： 也常常憶念，對於諸如來阿羅訶三藐三佛陀（應供、正遍知）處所，已經獲得法界繒髻與金剛如來心品法門，未曾忘失。當時世尊想要再次宣說這個意義，就說了以下偈語：
『我憶念過去世，無量無數劫， 見到諸清凈剎土，以金銀珠寶海洋莊嚴。 摩尼凈土的國王，名為金剛髻（Vajraśikhara）， 有大自在的力量，統領著千個世界， 乃至十千個世界，更沒有誰能超過他。 具足千億個兒子，能夠破除諸多的怨敵， 都具有二十八種大丈夫的色相。 早晨參拜大王處所的王子，有那由他（Nayuta，數量單位）之多， 在歡喜的園林中，池塘樓榭都非常嚴麗， 用各種寶物來莊嚴裝飾，爲了供養世間的明燈， 現在所見的諸如來，平等地全部勸請， 普眼大導師，是最開始的首位。 我親自奉承侍奉，爲了聽聞正法。 其次有普賢佛（Samantabhadra Buddha），其次有華燈佛（Puṣpadīpa Buddha）， 其次有金剛燈（Vajradīpa Buddha），其次有大燈佛（Mahādīpa Buddha）， 其次有最勝燈（Agra-dīpa Buddha），其次有法燈佛（Dharmadīpa Buddha）， 其次有功德燈（Guṇadīpa Buddha），其次有寶燈佛（Ratnadīpa Buddha）， 其次有寶幢燈（Ratnaketu-dīpa Buddha），其次有財燈佛（Dhanadīpa Buddha）， 其次有髻燈佛（Śikhādīpa Buddha），其次有寂燈佛（Śāntadīpa Buddha）， 其次有妙燈佛（Śrīdīpa Buddha），其次有聲燈佛（Śabdadīpa Buddha）， 其次有香燈佛（Gandhadīpa Buddha），其次有味燈佛（Rasādīpa Buddha）， 其次有月燈佛（Candradīpa Buddha），其次有日燈佛（Sūryadīpa Buddha）， 其次有威光燈（Tejodīpa Buddha），其次有蓮華燈（Padmadīpa Buddha）， 其次有摩尼燈（Maṇidīpa Buddha），其次有竭闇燈（Kṣayāndhakāra-dīpa Buddha）， 其次有姓燈佛（Gotradīpa Buddha），其次有種族燈（Kuladīpa Buddha）， 其次有世間燈（Lokadīpa Buddha），其次有法王燈（Dharmarājadīpa Buddha）， 其次有勝燈佛（Jayadīpa Buddha），其次有殊勝燈（Viśiṣṭadīpa Buddha）， 其次有梵光燈（Brahmadīpa Buddha），其次有光明燈（Prabhādīpa Buddha）， 其次有因燈佛（Hetudīpa Buddha），其次有燈燈佛（Dīpadīpa Buddha）， 其次有新燈佛（Navadīpa Buddha），其次有積燈佛（Citadīpa Buddha）， 其次有智燈佛（Jñānadīpa Buddha），其次有賢善燈（Bhadradīpa Buddha）， 其次有戒燈佛（Śīladīpa Buddha）。』
【English Translation】 English version: Also, I constantly remember that I have obtained the Dharma gate of the 'Dharmadhātu Jewel Crest' and the 'Vajra Tathagata Mind' from the Tathagatas, Arhats, Samyaksaṃbuddhas (Worthy Ones, Perfectly Enlightened Ones), and I have never forgotten them. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
'I recall the past, in immeasurable, countless kalpas (aeons), Seeing pure Buddha-lands, adorned with oceans of gold and jewels. The king of the Mani (Jewel) Pure Land, named Vajraśikhara (Diamond Crest), Possesses great sovereign power, ruling over a thousand worlds, Even ten thousand worlds, none can surpass him. Endowed with a billion sons, capable of vanquishing all enemies, All possessing the twenty-eight marks of a great man. Princes, as many as Nayutas (a large number), attend the great king in the morning, In joyous gardens, ponds and pavilions are all exquisitely adorned, Decorated with various treasures, to offer to the lamps of the world, The Tathagatas now present, are all equally invited, The great guide, Samantabhadra (Universal Virtue), is the foremost among them. I personally attended and served them, for the sake of hearing the true Dharma. Next was Puṣpadīpa Buddha (Flower Lamp Buddha), next was Vajradīpa Buddha (Diamond Lamp Buddha), Next was Mahādīpa Buddha (Great Lamp Buddha), next was Agradīpa Buddha (Supreme Lamp Buddha), Next was Dharmadīpa Buddha (Dharma Lamp Buddha), next was Guṇadīpa Buddha (Merit Lamp Buddha), Next was Ratnadīpa Buddha (Jewel Lamp Buddha), next was Ratnaketudīpa Buddha (Jewel Banner Lamp Buddha), Next was Dhanadīpa Buddha (Wealth Lamp Buddha), next was Śikhādīpa Buddha (Crest Lamp Buddha), Next was Śāntadīpa Buddha (Peaceful Lamp Buddha), next was Śrīdīpa Buddha (Glorious Lamp Buddha), Next was Śabdadīpa Buddha (Sound Lamp Buddha), next was Gandhadīpa Buddha (Fragrance Lamp Buddha), Next was Rasādīpa Buddha (Taste Lamp Buddha), next was Candradīpa Buddha (Moon Lamp Buddha), Next was Sūryadīpa Buddha (Sun Lamp Buddha), next was Tejodīpa Buddha (Radiant Lamp Buddha), Next was Padmadīpa Buddha (Lotus Lamp Buddha), next was Maṇidīpa Buddha (Jewel Lamp Buddha), Next was Kṣayāndhakāradīpa Buddha (Destroying Darkness Lamp Buddha), next was Gotradīpa Buddha (Lineage Lamp Buddha), Next was Kuladīpa Buddha (Family Lamp Buddha), next was Lokadīpa Buddha (World Lamp Buddha), Next was Dharmarājadīpa Buddha (Dharma King Lamp Buddha), next was Jayadīpa Buddha (Victory Lamp Buddha), Next was Viśiṣṭadīpa Buddha (Excellent Lamp Buddha), next was Brahmadīpa Buddha (Brahma Lamp Buddha), Next was Prabhādīpa Buddha (Light Lamp Buddha), next was Hetudīpa Buddha (Cause Lamp Buddha), Next was Dīpadīpa Buddha (Lamp Lamp Buddha), next was Navadīpa Buddha (New Lamp Buddha), Next was Citadīpa Buddha (Accumulated Lamp Buddha), next was Jñānadīpa Buddha (Wisdom Lamp Buddha), Next was Bhadradīpa Buddha (Good Lamp Buddha), next was Śīladīpa Buddha (Precept Lamp Buddha).'
次有忍辱燈 次有精進燈 次有禪定燈 次有般若燈 次有施捨燈 次有大慈佛 次有大悲佛 次有大喜佛 次有大舍佛 次有正住佛 次有功德住 次有威德住 次有勝燈住 次有最勝佛 次有議論佛 次有梵處佛 次有人間佛 次有天王佛 次有大乘佛 次有最勝佛
佛子如是等如來名號。各於一劫中出現於世。我皆承事如供塔廟。皆為希求此三摩地。佛子次復彼諸劫過。復過十不可說不可說諸佛剎土微塵等量。于大劫中有佛。號摩尼山日光明王如來。最初出現我親承事。為希求此三摩地故。次復有號金山髻如來。次復有法界摩尼金剛山頂燈王如來。我亦承事。次復有號金山摩尼峰日髻如來。我亦承事。次復有離垢摩尼燈如來。次復有法界摩尼金剛頂燈如來。次復有金剛王如來。次復有虛空等摩尼金剛如來。次復有福德山金剛號如來。我亦承事。次復有種族燈王如來。次復離垢金剛燈手王如來。次復金剛燈如來。次復有金剛如來。次復離垢光明金剛如來。我亦承事。次復有精進金剛如來。我亦承事。次復有俱利奢金剛如來。次復有金剛髻如來。次復有俱那含金剛如來。次復有金剛藏如來。次復有金剛月如來。我亦承事。次復有海月如來。次復有庵俱舍金剛如來。次
【現代漢語翻譯】 現代漢語譯本 接下來是忍辱燈佛（Kṣānti-dīpa Buddha，以忍辱為燈的佛） 接下來是精進燈佛（Vīrya-dīpa Buddha，以精進為燈的佛） 接下來是禪定燈佛（Dhyāna-dīpa Buddha，以禪定為燈的佛） 接下來是般若燈佛（Prajñā-dīpa Buddha，以般若智慧為燈的佛） 接下來是施捨燈佛（Dāna-dīpa Buddha，以佈施為燈的佛） 接下來是大慈佛（Mahā-maitrī Buddha，具有廣大慈愛的佛） 接下來是大悲佛（Mahā-karuṇā Buddha，具有廣大悲憫的佛） 接下來是大喜佛（Mahā-muditā Buddha，具有廣大喜悅的佛） 接下來是大舍佛（Mahā-upekṣā Buddha，具有廣大舍心的佛） 接下來是正住佛（Samyak-sthita Buddha，安住于正道的佛） 接下來是功德住佛（Guṇa-sthita Buddha，安住于功德的佛） 接下來是威德住佛（Tejas-sthita Buddha，安住于威德的佛） 接下來是勝燈住佛（Śreṣṭha-dīpa-sthita Buddha，安住于殊勝之燈的佛） 接下來是最勝佛（Śreṣṭhatama Buddha，最為殊勝的佛） 接下來是議論佛（Vimarśa Buddha，善於議論的佛） 接下來是梵處佛（Brahma-sthāna Buddha，處於梵天的佛） 接下來是人間佛（Mānuṣya Buddha，在人間的佛） 接下來是天王佛（Deva-rāja Buddha，天界的佛王） 接下來是大乘佛（Mahāyāna Buddha，宣揚大乘佛法的佛） 接下來是最勝佛（Śreṣṭhatama Buddha，最為殊勝的佛）
佛子，像這樣等等的如來名號，各自在一個劫中出現於世，我都承事供養他們，如同供養佛塔和寺廟一樣，都是爲了希求這種三摩地（Samādhi，禪定）。佛子，其次，這些劫過去之後，又經過十個不可說不可說的諸佛剎土微塵數量的劫，在一個大劫中有一尊佛，名為摩尼山日光明王如來（Maṇi-parvata-sūrya-prabha-rāja Tathāgata），最初出現時我親自承事他，爲了希求這種三摩地。其次，又有佛名為金山髻如來（Suvarṇa-parvata-śikhara Tathāgata）。其次，又有法界摩尼金剛山頂燈王如來（Dharma-dhātu-maṇi-vajra-parvata-śikhara-dīpa-rāja Tathāgata），我也承事他。其次，又有佛名為金山摩尼峰日髻如來（Suvarṇa-parvata-maṇi-kūṭa-sūrya-śikhara Tathāgata），我也承事他。其次，又有離垢摩尼燈如來（Vimala-maṇi-dīpa Tathāgata）。其次，又有法界摩尼金剛頂燈如來（Dharma-dhātu-maṇi-vajra-śikhara-dīpa Tathāgata）。其次，又有金剛王如來（Vajra-rāja Tathāgata）。其次，又有虛空等摩尼金剛如來（Ākāśa-sama-maṇi-vajra Tathāgata）。其次，又有福德山金剛號如來（Puṇya-parvata-vajra-nāma Tathāgata），我也承事他。其次，又有種族燈王如來（Kula-dīpa-rāja Tathāgata）。其次，又有離垢金剛燈手王如來（Vimala-vajra-dīpa-hasta-rāja Tathāgata）。其次，又有金剛燈如來（Vajra-dīpa Tathāgata）。其次，又有金剛如來（Vajra Tathāgata）。其次，又有離垢光明金剛如來（Vimala-prabha-vajra Tathāgata），我也承事他。其次，又有精進金剛如來（Vīrya-vajra Tathāgata），我也承事他。其次，又有俱利奢金剛如來（Kuliśa-vajra Tathāgata）。其次，又有金剛髻如來（Vajra-śikhara Tathāgata）。其次，又有俱那含金剛如來（Kanakamuni-vajra Tathāgata）。其次，又有金剛藏如來（Vajra-garbha Tathāgata）。其次，又有金剛月如來（Vajra-candra Tathāgata），我也承事他。其次，又有海月如來（Sāgara-candra Tathāgata）。其次，又有庵俱舍金剛如來（Aṅkuśa-vajra Tathāgata）。
【English Translation】 English version Next, there is Kṣānti-dīpa Buddha (Kṣānti-dīpa Buddha, the Buddha with patience as the lamp). Next, there is Vīrya-dīpa Buddha (Vīrya-dīpa Buddha, the Buddha with diligence as the lamp). Next, there is Dhyāna-dīpa Buddha (Dhyāna-dīpa Buddha, the Buddha with meditation as the lamp). Next, there is Prajñā-dīpa Buddha (Prajñā-dīpa Buddha, the Buddha with prajna wisdom as the lamp). Next, there is Dāna-dīpa Buddha (Dāna-dīpa Buddha, the Buddha with generosity as the lamp). Next, there is Mahā-maitrī Buddha (Mahā-maitrī Buddha, the Buddha with great loving-kindness). Next, there is Mahā-karuṇā Buddha (Mahā-karuṇā Buddha, the Buddha with great compassion). Next, there is Mahā-muditā Buddha (Mahā-muditā Buddha, the Buddha with great joy). Next, there is Mahā-upekṣā Buddha (Mahā-upekṣā Buddha, the Buddha with great equanimity). Next, there is Samyak-sthita Buddha (Samyak-sthita Buddha, the Buddha who abides in the right path). Next, there is Guṇa-sthita Buddha (Guṇa-sthita Buddha, the Buddha who abides in merit). Next, there is Tejas-sthita Buddha (Tejas-sthita Buddha, the Buddha who abides in power and virtue). Next, there is Śreṣṭha-dīpa-sthita Buddha (Śreṣṭha-dīpa-sthita Buddha, the Buddha who abides in the supreme lamp). Next, there is Śreṣṭhatama Buddha (Śreṣṭhatama Buddha, the most supreme Buddha). Next, there is Vimarśa Buddha (Vimarśa Buddha, the Buddha who is skilled in discussion). Next, there is Brahma-sthāna Buddha (Brahma-sthāna Buddha, the Buddha who is in the Brahma realm). Next, there is Mānuṣya Buddha (Mānuṣya Buddha, the Buddha in the human realm). Next, there is Deva-rāja Buddha (Deva-rāja Buddha, the Buddha King of the heavens). Next, there is Mahāyāna Buddha (Mahāyāna Buddha, the Buddha who propagates Mahayana Buddhism). Next, there is Śreṣṭhatama Buddha (Śreṣṭhatama Buddha, the most supreme Buddha).
『Disciples of the Buddha, such are the names of the Tathāgatas, each appearing in the world during one kalpa. I have served and honored them all, just as I would serve and honor stupas and temples, all in order to seek this samādhi (Samādhi, meditation). Disciples of the Buddha, after those kalpas had passed, and after another ten unspeakable, unspeakable numbers of Buddha-lands』 worth of dust motes of kalpas had passed, there was a Buddha in a great kalpa named Maṇi-parvata-sūrya-prabha-rāja Tathāgata (Maṇi-parvata-sūrya-prabha-rāja Tathāgata). When he first appeared, I personally served him, seeking this samādhi. Next, there was a Buddha named Suvarṇa-parvata-śikhara Tathāgata (Suvarṇa-parvata-śikhara Tathāgata). Next, there was Dharma-dhātu-maṇi-vajra-parvata-śikhara-dīpa-rāja Tathāgata (Dharma-dhātu-maṇi-vajra-parvata-śikhara-dīpa-rāja Tathāgata), whom I also served. Next, there was a Buddha named Suvarṇa-parvata-maṇi-kūṭa-sūrya-śikhara Tathāgata (Suvarṇa-parvata-maṇi-kūṭa-sūrya-śikhara Tathāgata), whom I also served. Next, there was Vimala-maṇi-dīpa Tathāgata (Vimala-maṇi-dīpa Tathāgata). Next, there was Dharma-dhātu-maṇi-vajra-śikhara-dīpa Tathāgata (Dharma-dhātu-maṇi-vajra-śikhara-dīpa Tathāgata). Next, there was Vajra-rāja Tathāgata (Vajra-rāja Tathāgata). Next, there was Ākāśa-sama-maṇi-vajra Tathāgata (Ākāśa-sama-maṇi-vajra Tathāgata). Next, there was Puṇya-parvata-vajra-nāma Tathāgata (Puṇya-parvata-vajra-nāma Tathāgata), whom I also served. Next, there was Kula-dīpa-rāja Tathāgata (Kula-dīpa-rāja Tathāgata). Next, there was Vimala-vajra-dīpa-hasta-rāja Tathāgata (Vimala-vajra-dīpa-hasta-rāja Tathāgata). Next, there was Vajra-dīpa Tathāgata (Vajra-dīpa Tathāgata). Next, there was Vajra Tathāgata (Vajra Tathāgata). Next, there was Vimala-prabha-vajra Tathāgata (Vimala-prabha-vajra Tathāgata), whom I also served. Next, there was Vīrya-vajra Tathāgata (Vīrya-vajra Tathāgata), whom I also served. Next, there was Kuliśa-vajra Tathāgata (Kuliśa-vajra Tathāgata). Next, there was Vajra-śikhara Tathāgata (Vajra-śikhara Tathāgata). Next, there was Kanakamuni-vajra Tathāgata (Kanakamuni-vajra Tathāgata). Next, there was Vajra-garbha Tathāgata (Vajra-garbha Tathāgata). Next, there was Vajra-candra Tathāgata (Vajra-candra Tathāgata), whom I also served. Next, there was Sāgara-candra Tathāgata (Sāgara-candra Tathāgata). Next, there was Aṅkuśa-vajra Tathāgata (Aṅkuśa-vajra Tathāgata).
復有普遍摩尼金剛髻如來。次復有那羅延金剛如來。次復有離垢月如來。次復有法愛如來。次復有法真如來。次復有法音聲如來。次復有甘露音聲如來。次復有甘露月如來。次復有甘露金剛如來。次復甘露華如來。次復甘露名稱如來。次復甘露日如來。次復甘露光明如來。次復甘露出現如來。次復法輪音聲光明出現如來。次復雷聲光明如來。次復有震旦香如來。次復善香如來。次復善光如來。次復普藏如來。次復有普頂如來。次復有日月如來。次復善商主如來。次復有金山光明如來。次復有音聲光明如來。次復有決定無所住地如來。次復有勝幢如來。次復有出現威光如來。次復大焰如來。次復寶焰如來。次復有大真如來。次復有日月光如來。次復有栴檀香出現如來。次復有師子幢如來。次復有蓮華光如來。次復有金決定摩尼山光明日光王如來。是等如來我皆承事。善男子如是我為求此法門故。一劫憶念百劫憶念。千劫憶念百千劫亦憶念。成劫亦憶念壞劫亦憶念。成壞劫中間亦憶念。乃至不可說不可說成壞劫。億那由他百千劫。我亦憶念。善男子我百佛亦憶念千佛百千佛亦憶念。乃至不可說億那由他百千佛亦憶念。是諸如來阿羅訶三藐三佛陀所。此法界繒髻興金剛如來心品三摩地。于彼聽聞。我皆供養承事。我此三摩地
終不忘失。是故佛子。若有善男子善女人。三業清凈此三摩地應當愿求。若有樂明義者色聲香味觸相者。愛法義者愛辯才者。樂神通者樂名聞者。樂端正者愛咒術者。應當於此三摩地受持供養廣為人說。若有四眾比丘比丘尼優婆塞優婆夷。天龍夜叉揵闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。及釋梵護世等。應當希求。何以故。此法門者平等攝取苦惱眾生。如地寶藏。是愛樂法財者。是大光明鑒了墮無明闇者。是欲入涅槃道者之大電光。此之法門愚者之聰慧。佛子此法門者。入一切諸佛法中。佛子譬如三千大千世界。以七寶滿中作一分。若有人聞此法門。積集善根福德果報增勝於彼。且置三千大千世界七寶為分。若恒河沙三千大千世界六道眾生。若有人勇猛威力。成就彼眾生界。所須樂具悉皆與之。恭敬尊重複經無量百千萬億那由他歲。其一切眾生滅度之後。復當爲造七寶妙塔。如是福德無量無邊。若有聞此法門。功德勝過于彼。且置恒沙六道一切眾生之事。若恒沙三千大千世界中。諸有隨信隨法行種性八人。諸須陀洹斯陀含。阿那含阿羅漢。諸辟支佛。是人于無量劫百千俱胝那由他劫。恭敬給與衣服臥具湯藥。及須愛樂受用之物。皆悉與之。乃至般涅槃后為造寶塔。高千由旬。諸寶鈴網莊嚴其塔。晝夜六時盡。心
供養此諸塔廟。若有聞此法門。積集善根福德資糧。勝彼功德。復置三千大千世界六道四生。又置三千世界隨信行隨法行八人。初果至第四果及緣覺等。乃至三千大千世界中。諸大乘菩薩摩訶薩。及諸如來應等正覺。供養如前。亦置是事。若恒河沙三千國土普遍雲雨海等世界。其中道場所能積集。與金剛等菩薩摩訶薩及諸如來應等正覺。此大丈夫思惟挍計。以所愛樂衣服臥具飲食湯藥種種供養。彼諸菩薩摩訶薩及諸如來。供養尊重恭敬讚歎。經無量歲無量百千億那由他歲。及無量百千億那由他劫。無量壞劫無量成劫無量成壞劫。乃至不可說不可說佛剎微塵等那由他劫。已能獲得金剛心定。及諸如來應等正覺入般涅槃。造七寶塔寶蓋鈴網。乃至高出梵世。若有男子女人。聞此法門。能積集福德善根資糧。勝前所得。佛子今更為汝說以譬喻。由此喻故。丈夫聰慧者於此所說能得解了。起深重信不生誹謗。于如是等解法師所。應起尊重希有愛樂如向于佛。佛子譬如有人。于恒河沙三千界中。所有佛剎土微塵等六道眾生胎卵濕化。及隨信行法行種性八人。初果至第四果獨覺。乃至於佛所行道場積集福德。諸菩薩摩訶薩及諸如來應正等覺。悉奪其命及破壞諸塔。佛子復有丈夫。成就眾生及諸一切聲聞辟支佛。及彼一切菩薩所行道
積集資糧。與金剛俱如來心定。及已得者。諸如來應等正覺。現在位者。悉作供養華香幡蓋諸味飲食俱陀那食種種備具。及般涅槃后。以作七寶塔。乃至高至梵世。蓋網鈴鐸莊嚴。如是二人罪福差別。論其升降遠近多少。乃至不可說不可說成壞劫等不得其邊。佛子若有人。聞如是福非福果。於此法門深生重信。所有善根積集資糧。定為最勝。不得其邊。複次若復有人。誹謗此法門。其罪最大至不可說。不得其邊。若有人隨喜信受。所得福報亦最廣大。于須彌山微塵劫說不可盡。佛子我今更作譬喻諸。有智者。能得解了入此法門獲大利益。何者是耶。佛子譬如有人。以一毛析為百分。以一分毛于大海中取一滴水。于汝意云何。二水之中。為毛取水多耶。為海中水多耶。普思義言。一毛之水不足為言。海中在者其水甚多。無量無量。佛言佛子。我所說福非福者。如毛取水。其未說者如海中水。應如是知。
爾時普思義菩薩復白佛言。世尊我雖智淺。聞此法門違順之教成大利益。復更思惟生多疑心。愿為說之。佛言善哉善哉隨意咨問。普思義言。世尊我見沙門若婆羅門。及餘外道遮邏迦波利波斫迦尼健子等。如是之類。或炙身苦行或豎雙腳或復屈膝。以衣纏腳蹲踞而坐。或兩石相擊取谷而食。或以灰涂身或投高巖。或
【現代漢語翻譯】 現代漢語譯本：積累積聚資糧，以金剛般堅固的如來心禪定，以及已經獲得這種禪定的人，對所有如來應供、正等覺，以及現在處於修行位的人，都進行供養，包括鮮花、香、幡、傘蓋、各種美味飲食、俱陀那食等各種物品。即使在如來般涅槃之後，也建造七寶塔，甚至高聳至梵天世界，用傘蓋、網、鈴鐺等裝飾。像這樣兩個人，他們的罪業和福報的差別，討論其上升、下降、遠近、多少，乃至經過不可說不可說的成壞劫等時間，也無法窮盡其邊際。佛子，如果有人聽聞這樣的福報和非福報的結果，對這個法門深深地產生堅定的信心，那麼他所擁有的善根和積累的資糧，必定是最殊勝的，也無法窮盡其邊際。再者，如果有人誹謗這個法門，他的罪業極其巨大，乃至不可說，也無法窮盡其邊際。如果有人隨喜信受這個法門，所獲得的福報也極其廣大，即使經過須彌山微塵劫的時間來說，也無法說完。佛子，我現在再作一個比喻，有智慧的人，能夠理解並進入這個法門，獲得巨大的利益。這是什麼呢？佛子，譬如有人，用一根毛髮分成一百份，用其中一份毛髮從大海中取一滴水，你認為怎麼樣？這兩部分水，是毛髮取的水多呢？還是大海中的水多呢？普思義（菩薩名）回答說，一根毛髮上的水不足一提，大海中的水極其眾多，無量無量。佛說，佛子，我所說的福報和非福報，就像毛髮取的水，而未說的福報和非福報，就像大海中的水，應當這樣理解。 當時，普思義（菩薩名）菩薩又對佛說：『世尊，我雖然智慧淺薄，聽聞這個法門中順從和違背的教導，能夠成就巨大的利益，但又進一步思考，產生了很多疑惑，希望您能為我解說。』佛說：『很好，很好，你可以隨意提問。』普思義（菩薩名）說：『世尊，我看到沙門（出家修道者）、婆羅門（印度教祭司），以及其他外道，如遮邏迦（流浪者）、波利波斫迦（苦行者）、尼健子（耆那教徒）等，這些人，有的燒灼身體進行苦行，有的豎起雙腳，有的屈膝，用衣服纏住腳蹲著坐，有的用兩塊石頭相擊來獲取穀物食用，有的用灰塗抹身體，有的跳下高高的懸崖，或者'
【English Translation】 English version: Accumulating and gathering resources, with the Vajra-like firm Samadhi of the Tathagata's mind, and for those who have already attained it, making offerings to all Tathagatas, Arhats, Perfectly Enlightened Ones, and those currently in the stage of practice, including flowers, incense, banners, canopies, various delicious foods, Kudanna food, and all kinds of provisions. Even after the Tathagata's Parinirvana, building stupas of seven treasures, even towering up to the Brahma world, adorned with canopies, nets, and bells. The difference between the merits and demerits of these two kinds of people, discussing their rise, fall, distance, amount, even after incalculable and unspeakable cycles of formation and destruction, cannot reach their limit. Son of Buddha, if someone hears the results of such merits and demerits, and deeply generates firm faith in this Dharma gate, then the roots of goodness and accumulated resources they possess will surely be the most supreme, and their limit cannot be reached. Furthermore, if someone slanders this Dharma gate, their sin is extremely great, even unspeakable, and its limit cannot be reached. If someone rejoices and accepts this Dharma gate with faith, the blessings they obtain are also extremely vast, even if spoken of for kalpas as numerous as the dust particles of Mount Sumeru, they cannot be exhausted. Son of Buddha, I will now make another analogy. Those who are wise can understand and enter this Dharma gate, obtaining great benefits. What is it? Son of Buddha, for example, if someone splits a hair into one hundred parts, and takes one drop of water from the ocean with one part of the hair, what do you think? Between these two amounts of water, is the water taken by the hair more, or is the water in the ocean more? Prasamati (name of a Bodhisattva) replied, 'The water on one hair is not worth mentioning. The water in the ocean is extremely numerous, immeasurable and immeasurable.' The Buddha said, 'Son of Buddha, the merits and demerits I have spoken of are like the water taken by the hair, and the merits and demerits not yet spoken of are like the water in the ocean. You should understand it in this way.' At that time, Bodhisattva Prasamati (name of a Bodhisattva) again said to the Buddha, 'World Honored One, although my wisdom is shallow, I have heard that the teachings of compliance and opposition in this Dharma gate can accomplish great benefits, but upon further reflection, I have generated many doubts, and I hope that you can explain them for me.' The Buddha said, 'Excellent, excellent, you may ask whatever you wish.' Prasamati (name of a Bodhisattva) said, 'World Honored One, I see Shramanas (ascetic mendicants), Brahmanas (Hindu priests), and other heretics, such as Charakas (wanderers), Parivrajakas (ascetics), Nirgranthas (Jains), etc. Some of these people burn their bodies to practice asceticism, some stand on their feet, some bend their knees, wrap their feet with cloth and sit squatting, some strike two stones together to obtain grains to eat, some smear their bodies with ashes, some jump off high cliffs, or'
臥刺上或入大水及火等法。或食牛糞或翹一足。或豎兩臂或但食菜。或食稗子或食樹葉。或冷水浴或恒河水受用洗浴而為戲樂。如是等人皆欲乞求解脫之法。愚夫頑嚚乃至如是果報云何。世尊有諸撿挍知事等類。因生憍慢喜怒自在縱愚夫勢。不能了知所作之業善惡因果。應與不與不與而與。回改稱意以為勢力。如是等類果報云何。世尊復有一類同修出家。不能恭敬有德業者。多畜門徒不時教誨。應不應作犯與不犯。是有為法是無為法。是世間法是出世法。又自不解不令他解。世尊是業成就當生何道。複次世尊或復有人。不能敬重父母師長。不護家族尊者。當生何處。世尊復有一類行貪嗔癡及等分者。其人業報復生何道。世尊復有殺盜邪淫。妄言綺語兩舌惡口。嫉妒嗔恚邪見等業。當生何處。復有一類作咒術法不從師受自妄出法。當生何處。世尊復有一類愚癡之人。越三摩耶自在作法。當生何處。世尊以我思惟見聞。如是心不能了。唯愿為說解釋我疑而生利益。
爾時如來。即便稱歎普思義菩薩摩訶薩言。善哉善哉又復嘆言。善哉善哉普思義。如是三嘆。汝為利益憐愍世間諸眾生故。又復開演至理因緣甚深之業作如是問。我當爲汝分別解說。汝當諦聽善思念之。普思義言。愿樂欲聞。佛言普思義。若有沙門婆羅門
【現代漢語翻譯】 現代漢語譯本：有人臥在帶刺的床上，或進入大水及火中等（進行苦行）的方式。或者吃牛糞，或者單腿站立，或者豎起雙臂，或者只吃蔬菜，或者吃稗子，或者吃樹葉，或者用冷水沐浴，或者在恒河水中嬉戲洗浴。像這樣的人都想乞求解脫之法。愚蠢頑固的人最終得到這樣的果報會是怎樣的呢？世尊，還有一些負責檢查事務的人，因為自身的地位而生起驕慢，喜怒無常，放縱愚人的勢力，不能瞭解所作之業的善惡因果，應該給的不給，不應該給的反而給，隨意更改規章制度，以此顯示自己的勢力。像這樣的人最終得到的果報會是怎樣的呢？世尊，還有一類一同出家修行的人，不能恭敬有德行的人，蓄養很多門徒卻不及時教誨，什麼是應該做的，什麼是不應該做的，什麼是犯戒，什麼是不犯戒，什麼是有為法，什麼是無為法，什麼是世間法，什麼是出世間法，自己不理解也不讓別人理解。世尊，這樣的業成就后，會投生到哪一道呢？再次請問世尊，或許還有人，不能敬重父母師長，不維護家族長輩，會投生到哪裡呢？世尊，還有一類人，行為上貪婪、嗔恨、愚癡以及三毒等分，這樣的人的業報會投生到哪一道呢？世尊，還有殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、嫉妒、嗔恚、邪見等惡業，會投生到哪裡呢？還有一類人，自己製作咒語法術，不從師父那裡學習就自己隨意傳授，會投生到哪裡呢？世尊，還有一類愚癡的人，違越三摩耶（Samaya，誓言）而隨意做法，會投生到哪裡呢？世尊，以我所思所見所聞，這樣的情況我的心無法理解。唯愿您能為我解說，解釋我的疑惑，讓我從中得到利益。
這時，如來便稱讚普思義菩薩摩訶薩（Pusiyi Bodhisattva Mahasattva，以普遍的智慧思考真理的菩薩）說：『好啊！好啊！』又再次讚歎說：『好啊！好啊！普思義。』這樣讚歎了三次。『你爲了利益和憐憫世間的一切眾生，又開演至理的因緣和甚深的業，才提出這樣的問題。我將為你分別解說，你應當仔細聽，好好思考。』普思義說：『我非常樂意聽聞。』佛說：『普思義，如果有沙門（Shramana，出家修道者）或婆羅門（Brahman，古印度教祭司）
【English Translation】 English version: Some people lie on thorny beds, or enter great waters and fires, and other such methods (of asceticism). Or they eat cow dung, or stand on one foot, or raise both arms, or only eat vegetables, or eat barnyard millet, or eat tree leaves, or bathe in cold water, or frolic and bathe in the Ganges River. Such people all seek to beg for the Dharma of liberation. What will be the final retribution for foolish and stubborn people like this? World Honored One, there are also those who are in charge of inspecting affairs, who become arrogant because of their position, are capricious in their anger and joy, and indulge the power of fools, unable to understand the karmic cause and effect of good and evil deeds, giving what should not be given, and giving what should not be given instead, arbitrarily changing rules and regulations to show their power. What will be the final retribution for people like this? World Honored One, there is also a class of people who have left home to practice together, who cannot respect those with virtue, who raise many disciples but do not teach them in time, what should be done, what should not be done, what is a transgression, what is not a transgression, what is conditioned Dharma, what is unconditioned Dharma, what is worldly Dharma, what is transcendental Dharma, and they do not understand themselves and do not allow others to understand. World Honored One, what path will be taken when such karma is accomplished? Furthermore, World Honored One, perhaps there are also people who cannot respect their parents and teachers, and do not protect their family elders, where will they be reborn? World Honored One, there is also a class of people who practice greed, hatred, ignorance, and equal parts of the three poisons, what path will be taken by the karmic retribution of such people? World Honored One, there are also the evil deeds of killing, stealing, sexual misconduct, false speech, embellished speech, divisive speech, harsh speech, jealousy, anger, and wrong views, where will they be reborn? There are also those who create spells and magic, and transmit the Dharma arbitrarily without learning from a teacher, where will they be reborn? World Honored One, there is also a class of foolish people who violate the Samaya (vows) and practice the Dharma arbitrarily, where will they be reborn? World Honored One, with what I have thought, seen, and heard, my mind cannot understand such situations. I only wish that you would explain it to me, explain my doubts, and allow me to benefit from it.
At that time, the Tathagata praised the Bodhisattva Mahasattva Pusiyi (Pusiyi Bodhisattva Mahasattva, a Bodhisattva who contemplates truth with universal wisdom), saying: 'Good! Good!' And again praised: 'Good! Good! Pusiyi.' He praised in this way three times. 'For the sake of benefiting and having compassion for all sentient beings in the world, you have also expounded the causes and conditions of ultimate truth and profound karma, and asked such questions. I will explain it to you separately, you should listen carefully and think well.' Pusiyi said: 'I am very willing to hear.' The Buddha said: 'Pusiyi, if there are Shramanas (ascetics) or Brahmans (ancient Indian priests),
。及諸外道遮邏迦波利波斫迦尼健子等。如是炙身苦行雙豎其腳衣纏而坐。兩石擊谷而為食法。以灰涂身糞穢埋身唯出其頭。稱解脫法。或臥棘刺投于深水。五熱炙身或投大火。或食牛糞常翹一足或豎兩臂或專食菜。或食稗子或食樹葉。或冷水洗忍寒求凈。或浴恒河而稱解脫。彼諸愚癡專執為理。聞其正法而生誹謗。我當說其後受果報。佛子其有蹲踞纏衣服者。至大蓮華地獄之中。其兩石相擊手自食者。當生駝驢之中。若灰涂身歡樂為道者。當生食吐毗舍阇鬼中。若投高巖者。當生水羅剎中。若以糞穢埋身唯出其頭執為道者。生刀劍林大地獄處。若投入於水為解脫者。當生摩竭大魚腹中。若五熱炙身。當墮大火地獄。若食牛糞為凈解毒。當墮豬道。自食其糞。次後復生餓鬼之中。若翹足誦咒執為道者。當作鑊腳夜叉。若豎兩臂舉向頭上為解脫者。當作豎發餓鬼。若唯食菜樹葉稗子。當作駱駝驢象牛羊等身。若以冷水及恒河中取凍為道者。當墮寒冰地獄。若有如是外道等類。執為正道起諸業行。生於十六及三十二諸地獄中。復有作撿挍者。或以自在或以無智。或以勢力或不羞恥。強相侵奪。或應與此而。將與彼或施物互動輕生改換。將與於人。或以冬施僧物而夏與之。或夏之物而冬與之。或速之物而遲與之。或有多物而
【現代漢語翻譯】 現代漢語譯本：以及各種外道，如遮邏迦（Caraka，遊行者）、波利波斫迦（Parivrajaka，苦行僧）、尼健子（Nigantha，耆那教徒）等。他們有的用火炙烤身體，有的雙腳併攏倒立，有的用衣服纏繞身體而坐，有的用兩塊石頭敲打穀物作為食物，有的用灰塗抹身體，有的將身體埋在糞穢中只露出頭部，並聲稱這是解脫之法。或者臥于帶刺的荊棘上，或者跳入深水中，用五種熱源炙烤身體，或者投入大火中，或者吃牛糞，常常單腳站立，或者舉起雙臂，或者只吃蔬菜，或者吃稗子，或者吃樹葉，或者用冷水洗浴忍受寒冷以求清凈，或者在恒河中沐浴並聲稱這是解脫。這些愚癡的人專門執著于這些歪理邪說，聽到真正的佛法反而生起誹謗之心。我將要說他們死後所受的果報。佛子，那些蹲踞著身體，用衣服纏繞自己的人，將墮入大蓮華地獄之中。那些用兩塊石頭敲打食物，用手自己取食的人，將轉生為駱駝或驢。那些用灰塗抹身體，以歡樂為修行之道的人，將轉生為吃嘔吐物的毗舍阇鬼。那些跳下高巖的人，將轉生為水羅剎。那些將身體埋在糞穢中只露出頭部，並執著於此為修行之道的人，將生於刀劍林大地獄中。那些跳入水中以求得解脫的人，將轉生於摩竭大魚的腹中。那些用五種熱源炙烤身體的人，將墮入大火地獄。那些吃牛糞以求清凈解毒的人，將墮入豬道，自己吃自己的糞便，之後又轉生為餓鬼。那些單腳站立誦咒，並執著於此為修行之道的人，將成為鑊腳夜叉。那些舉起雙臂朝向頭頂以求得解脫的人，將成為豎發餓鬼。那些只吃蔬菜、樹葉、稗子的人，將轉生為駱駝、驢、象、牛、羊等身。那些用冷水以及在恒河中忍受寒冷作為修行之道的人，將墮入寒冰地獄。如果有像這些外道之類的人，執著于這些邪道，發起各種惡業，將生於十六種以及三十二種地獄之中。還有那些做檢查覈對的人，或者憑藉自己的權力，或者因為沒有智慧，或者憑藉勢力，或者因為不知羞恥，強行互相侵奪。或者本應給這個人的東西，卻給了那個人，或者施捨的物品互相交換，輕率地更改，將要給別人的東西拿走。或者應該在冬天施捨給僧眾的物品，卻在夏天才給，或者應該在夏天施捨的物品，卻在冬天給，或者應該快速給的東西，卻遲遲不給，或者有很多東西，卻... English version: And all the heretics, such as the Carakas (wanderers), the Parivrajakas (ascetics), the Niganthas (Jainas), and others. Some scorch their bodies with fire, some stand on their feet with both legs upright, some sit wrapped in clothes, some strike grains with two stones as their food, some smear their bodies with ashes, some bury their bodies in filth, leaving only their heads exposed, and claim this as the path to liberation. Or they lie on thorny bushes, or throw themselves into deep water, scorch their bodies with five heats, or throw themselves into great fires, or eat cow dung, constantly stand on one foot, or raise both arms, or only eat vegetables, or eat barnyard millet, or eat leaves, or wash in cold water enduring the cold to seek purity, or bathe in the Ganges and claim this as liberation. Those foolish ones are solely attached to these perverse doctrines, and when they hear the true Dharma, they give rise to slander. I will now speak of the karmic retributions they will receive in the future. Disciples of the Buddha, those who squat and wrap themselves in clothes will fall into the Great Lotus Hell. Those who strike food with two stones and eat with their own hands will be born among camels and donkeys. Those who smear their bodies with ashes and take joy as the path will be born among the Pisaca ghosts who eat vomit. Those who throw themselves from high cliffs will be born as water Rakshasas. Those who bury their bodies in filth, leaving only their heads exposed, and cling to this as the path, will be born in the Sword Forest Great Hell. Those who throw themselves into water for liberation will be born in the belly of the Makara great fish. Those who scorch their bodies with five heats will fall into the Great Fire Hell. Those who eat cow dung for purification and detoxification will fall into the path of pigs, eating their own excrement, and afterwards be born among hungry ghosts. Those who stand on one foot and recite mantras, clinging to this as the path, will become cauldron-footed Yakshas. Those who raise both arms towards their heads for liberation will become hungry ghosts with upright hair. Those who only eat vegetables, leaves, and barnyard millet will be born as camels, donkeys, elephants, cows, sheep, and other such beings. Those who endure the cold in cold water and in the Ganges as the path will fall into the Cold Ice Hell. If there are such types of heretics who cling to these perverse paths, initiating various karmic actions, they will be born in the sixteen and thirty-two hells. Furthermore, there are those who act as inspectors, either through their own power, or through lack of wisdom, or through force, or through shamelessness, forcibly seizing from each other. Or what should be given to this person is given to that person, or the donated items are exchanged, carelessly altered, and taken away from the person to whom they were intended. Or items that should be donated to the Sangha in winter are given in summer, or items that should be given in summer are given in winter, or items that should be given quickly are given slowly, or there are many items, but...
【English Translation】 And all the heretics, such as the Carakas (wanderers), the Parivrajakas (ascetics), the Niganthas (Jainas), and others. Some scorch their bodies with fire, some stand on their feet with both legs upright, some sit wrapped in clothes, some strike grains with two stones as their food, some smear their bodies with ashes, some bury their bodies in filth, leaving only their heads exposed, and claim this as 'the path to liberation'. Or they lie on thorny bushes, or throw themselves into deep water, scorch their bodies with five heats, or throw themselves into great fires, or eat cow dung, constantly stand on one foot, or raise both arms, or only eat vegetables, or eat barnyard millet, or eat leaves, or wash in cold water enduring the cold to seek purity, or bathe in the Ganges and claim this as 'liberation'. Those foolish ones are solely attached to these perverse doctrines, and when they hear the true Dharma, they give rise to slander. I will now speak of the karmic retributions they will receive in the future. Disciples of the Buddha, those who squat and wrap themselves in clothes will fall into the Great Lotus Hell. Those who strike food with two stones and eat with their own hands will be born among camels and donkeys. Those who smear their bodies with ashes and take joy as 'the path' will be born among the Pisaca ghosts who eat vomit. Those who throw themselves from high cliffs will be born as water Rakshasas. Those who bury their bodies in filth, leaving only their heads exposed, and cling to this as 'the path', will be born in the Sword Forest Great Hell. Those who throw themselves into water for 'liberation' will be born in the belly of the Makara great fish. Those who scorch their bodies with five heats will fall into the Great Fire Hell. Those who eat cow dung for 'purification and detoxification' will fall into the path of pigs, eating their own excrement, and afterwards be born among hungry ghosts. Those who stand on one foot and recite mantras, clinging to this as 'the path', will become cauldron-footed Yakshas. Those who raise both arms towards their heads for 'liberation' will become hungry ghosts with upright hair. Those who only eat vegetables, leaves, and barnyard millet will be born as camels, donkeys, elephants, cows, sheep, and other such beings. Those who endure the cold in cold water and in the Ganges as 'the path' will fall into the Cold Ice Hell. If there are such types of heretics who cling to these perverse paths, initiating various karmic actions, they will be born in the sixteen and thirty-two hells. Furthermore, there are those who act as inspectors, either through their own power, or through lack of wisdom, or through force, or through shamelessness, forcibly seizing from each other. Or what should be given to this person is given to that person, or the donated items are exchanged, carelessly altered, and taken away from the person to whom they were intended. Or items that should be donated to the Sangha in winter are given in summer, or items that should be given in summer are given in winter, or items that should be given quickly are given slowly, or there are many items, but...
速用盡。諸如是等皆違至理。命終之後當生。十六及三十二地獄之中。其于獄中所受形體隨業各異。或於一身生無量頭面亦差別。或馬面駝面象面豬面鼠狼面。錯魚面低彌魚面鲇忙魚面吉羅魚面。瞿㮈娑面貓貍面烏鵲面黃狐面。野乾麵猿猴面百歲蟲面百足蟲面。水牛面羆面螭面師子面虎狼貓牛面。兔面羊面鷲面狗面。餓鬼渴面羅剎怒面諸惡禽獸使人怖面。如是可畏極惡之類。於一身上有諸頭面。此等業果生於利刃刀劍地獄。轉動其身備受諸苦。極痛苦猛酷苦。慘毒苦奪命苦。受是諸苦其罪未畢。經爾所俱胝那由他百千劫。生生受身皆亦如是。或一頭下百千身份。一一身上百千億頭。一一頭中百千億舌。一一舌間有百千億熾熱猛焰。鐵犛牛等耕盡其舌。如是千百億身。各各皆有百千億戶蟲。唼食其身渴飲其血饑食其肉。飢渴苦逼拔其心肝而啖食之。如是受報經無量歲。至無量劫乃至不可說不可說億那由他劫。過是已后。即復更生海羅剎身。或時經過如須彌山微塵等劫。復生飢渴餓鬼之中。其中復經凈居諸天三萬六千劫。若以人間算數論之。即不可說不可說劫。從餓鬼中捨身。方作畜生之身駝驢豬狗。其經人間算數十千歲。為眾合地獄一日夜。經于地獄百千億那由他歲已。生於人間惡種姓家。人所憎惡人所毀辱。旃荼羅家
【現代漢語翻譯】 現代漢語譯本：迅速耗盡（福報）。像這些等等都違背了真理。命終之後，應當生於十六及三十二地獄之中。在那地獄中所受的形體，隨著各自的業力而各不相同。或者在一個身體上生出無量的頭面，也各有差別。或者有馬面、駝面、象面、豬面、鼠狼面、鲊魚面、低彌魚面、鲇忙魚面、吉羅魚面、瞿㮈娑（夜叉）面、貓貍面、烏鵲面、黃狐面、野干（豺）面、猿猴面、百歲蟲面、百足蟲面、水牛面、羆（棕熊）面、螭（龍的一種）面、師子（獅子）面、虎狼貓牛面、兔面、羊面、鷲面、狗面、餓鬼渴面、羅剎怒面，以及各種兇惡禽獸使人恐怖的面孔。像這樣可畏極其兇惡的種類，在一個身體上有許多頭面。這些都是因為惡業的果報，而生於利刃刀劍地獄。轉動身體，備受各種痛苦。極其痛苦、猛烈的痛苦、殘酷的痛苦、奪命的痛苦。承受這些痛苦，罪業還沒有完結。經過那麼多的俱胝（一俱胝等於一千萬）那由他（一那由他等於一千萬）百千劫，生生世世所受的身體都像這樣。或者一個頭下有百千個身份，每一個身上有百千億個頭，每一個頭中有百千億條舌頭，每一條舌頭間有百千億熾熱猛烈的火焰。鐵犛牛等耕盡他們的舌頭。像這樣千百億個身體，各自都有百千億個蟲子，唼食他們的身體，口渴時飲他們的血，飢餓時食他們的肉。飢餓和口渴的痛苦逼迫著他們，拔出他們的心肝來啖食。像這樣受報，經過無量歲，至無量劫，乃至不可說不可說億那由他劫。過了這些之後，又再次生為海羅剎（海中羅剎）身。有時經過如須彌山微塵那樣多的劫數，又生於飢渴餓鬼之中。其中又經過凈居諸天三萬六千劫。如果用人間的時間來計算，就是不可說不可說劫。從餓鬼中捨棄身體，才轉為畜生之身，如駝、驢、豬、狗。其所經歷的人間時間，相當於眾合地獄的一日夜。經過地獄百千億那由他歲之後，生於人間惡劣的種姓之家，被人憎惡，被人毀辱，生於旃荼羅（賤民）家。 English version: Quickly exhaust (blessings). Such things as these all violate the ultimate truth. After death, one should be born in the sixteen and thirty-two hells. The forms received in those hells vary according to their respective karmas. Or on one body, countless heads and faces are born, each with its own differences. Or there are horse faces, camel faces, elephant faces, pig faces, ferret faces, salted fish faces, low-mi fish faces, catfish faces, ji-luo fish faces, Kumbhāṇḍa (a type of demon) faces, civet cat faces, crow faces, yellow fox faces, jackal faces, monkey faces, centipede faces, millipede faces, water buffalo faces, bear faces, dragon faces, lion faces, tiger-wolf-cat-ox faces, rabbit faces, sheep faces, vulture faces, dog faces, hungry ghost faces, Rakshasa (a type of demon) angry faces, and various fierce beasts with terrifying faces. Such fearful and extremely evil beings have many heads and faces on one body. These are all due to the karmic consequences of evil deeds, resulting in birth in the hells of sharp blades and swords. Turning their bodies, they endure all kinds of suffering. Extreme pain, intense pain, cruel pain, life-threatening pain. Enduring these sufferings, their sins are not yet exhausted. After so many kotis (a koti equals ten million) nayutas (a nayuta equals ten million) hundreds of thousands of kalpas, the bodies they receive in each life are like this. Or one head has hundreds of thousands of bodies, and each body has hundreds of billions of heads. Each head has hundreds of billions of tongues, and each tongue has hundreds of billions of blazing flames. Iron plows and oxen plow their tongues. Like this, hundreds of billions of bodies each have hundreds of billions of insects, devouring their bodies, drinking their blood when thirsty, and eating their flesh when hungry. The suffering of hunger and thirst compels them to pull out their hearts and livers to eat. Like this, they receive retribution for countless years, to countless kalpas, even to unspeakable, unspeakable billions of nayuta kalpas. After these have passed, they are born again as sea Rakshasas (Rakshasas in the sea). Sometimes, after passing through as many kalpas as the dust particles of Mount Sumeru, they are born again among hungry and thirsty ghosts. Within that, they pass through thirty-six thousand kalpas of the Pure Abode Heavens. If calculated in human time, it is unspeakable, unspeakable kalpas. Only after abandoning the body of a hungry ghost do they transform into the body of an animal, such as camels, donkeys, pigs, and dogs. The human time they experience is equivalent to one day and night in the Samghata Hell. After passing through hundreds of billions of nayuta years in hell, they are born into a low-caste family in the human world, hated by people, reviled by people, born into a Chandala (outcaste) family.
【English Translation】 Quickly exhaust (blessings). Such things as these all violate the ultimate truth. After death, one should be born in the sixteen and thirty-two hells. The forms received in those hells vary according to their respective karmas. Or on one body, countless heads and faces are born, each with its own differences. Or there are horse faces, camel faces, elephant faces, pig faces, ferret faces, salted fish faces, low-mi fish faces, catfish faces, ji-luo fish faces, Kumbhāṇḍa (a type of demon) faces, civet cat faces, crow faces, yellow fox faces, jackal faces, monkey faces, centipede faces, millipede faces, water buffalo faces, bear faces, dragon faces, lion faces, tiger-wolf-cat-ox faces, rabbit faces, sheep faces, vulture faces, dog faces, hungry ghost faces, Rakshasa (a type of demon) angry faces, and various fierce beasts with terrifying faces. Such fearful and extremely evil beings have many heads and faces on one body. These are all due to the karmic consequences of evil deeds, resulting in birth in the hells of sharp blades and swords. Turning their bodies, they endure all kinds of suffering. Extreme pain, intense pain, cruel pain, life-threatening pain. Enduring these sufferings, their sins are not yet exhausted. After so many kotis (a koti equals ten million) nayutas (a nayuta equals ten million) hundreds of thousands of kalpas, the bodies they receive in each life are like this. Or one head has hundreds of thousands of bodies, and each body has hundreds of billions of heads. Each head has hundreds of billions of tongues, and each tongue has hundreds of billions of blazing flames. Iron plows and oxen plow their tongues. Like this, hundreds of billions of bodies each have hundreds of billions of insects, devouring their bodies, drinking their blood when thirsty, and eating their flesh when hungry. The suffering of hunger and thirst compels them to pull out their hearts and livers to eat. Like this, they receive retribution for countless years, to countless kalpas, even to unspeakable, unspeakable billions of nayuta kalpas. After these have passed, they are born again as sea Rakshasas (Rakshasas in the sea). Sometimes, after passing through as many kalpas as the dust particles of Mount Sumeru, they are born again among hungry and thirsty ghosts. Within that, they pass through thirty-six thousand kalpas of the Pure Abode Heavens. If calculated in human time, it is unspeakable, unspeakable kalpas. Only after abandoning the body of a hungry ghost do they transform into the body of an animal, such as camels, donkeys, pigs, and dogs. The human time they experience is equivalent to one day and night in the Samghata Hell. After passing through hundreds of billions of nayuta years in hell, they are born into a low-caste family in the human world, hated by people, reviled by people, born into a Chandala (outcaste) family.
押油家竹作家。貧窮苦極。如是等家而生其中。生生之身常患腹大水腫惡病。為人輕賤。極粗惡身極復羸瘦。復多貪食食無飽足。手足不具諸根多闕。身體班駁性復癡頑。如是展轉難得出離。佛子是故知事之人諸撿挍主。不如法者。當得果報必定不虛。固當用心司存其事。佛子復有如是一類出家之者。偃蹇憍慢。或尊重者之所驅使。或為承事。由是得貪利養名聞而不恭敬有德業者。又不能為和上所應作事。亦復不能修行別解脫戒。是故常當思念。云何令我大得名利。若百若千侍從圍繞。若入寺入村城邑聚落及以王都。于諸同住及以依止不能教誡。又不為說輕重戒律。既自不解不令他解。自不調伏寧靜隱密。云何能令他人調伏寧靜隱密。無有是處。自壞善根令他同住。依止等人亦壞善根。如是之人命終即共墮于罥索地獄。一劫流轉受苦。以凈居天日月算數。若人間歲滿足千劫。其同住依止。生於十六眷屬地獄及水羅剎。常被鞭闥洋銅灌口。佛子是愚癡人。當生是處。佛子復有不順輕慢應對於父母者。當生鸜鵒鳥中。若不知尊重父母師長。當生大聲駱駝之中。若有輕慢沙門婆羅門等。當生長項孔雀之中。若有不尊敬家長者。當生瘖啞豬羊之中。若行貪穢色慾之者。生三惡趣。復生人中諸根短闕。若行嗔恚。當生四趣或閻羅
【現代漢語翻譯】 現代漢語譯本： 押油家、竹作家，生活貧窮困苦至極，像這樣的家庭會出生在其中。生生世世身體都患有腹大水腫等惡疾，被人輕視，身體極其粗陋醜惡又非常瘦弱。而且貪得無厭，吃東西永遠吃不飽。手腳不健全，各種器官多有殘缺，身體佈滿斑駁，天性又愚癡頑劣。像這樣輾轉輪迴，很難脫離苦難。佛子，因此負責管理事務的人，各位檢查負責人，如果不如法行事，所得到的果報必定真實不虛。一定要用心管理好這些事情。佛子，還有這樣一類出家之人，傲慢自大，或者被有權勢的人驅使，或者爲了承事他們，因此貪圖利養和名聲，而不恭敬有德行的人。又不能為和尚（Upadhyaya，親教師）做應該做的事情，也不能修行別解脫戒（Pratimoksha，戒律）。因此常常思念，如何才能讓我獲得更大的名利，如果能有成百上千的侍從圍繞著我。如果進入寺廟、村莊、城鎮、聚落以及王都，對於那些同住在一起以及依靠自己的人，不能給予教誡，也不為他們講解輕重戒律。自己既不理解，也不讓別人理解。自己不能調伏、寧靜、隱秘，又怎麼能讓別人調伏、寧靜、隱秘呢？這是不可能的。自己破壞善根，讓同住、依止的人也破壞善根。像這樣的人，命終之後就會一起墮入罥索地獄（Janasandha hell，一種地獄名），在一劫（kalpa，時間單位）中流轉受苦。以凈居天（Suddhavasa, 色界天之一）的日月來計算時間，相當於人間歲月的千劫。那些同住、依止的人，會生於十六眷屬地獄以及水羅剎（Water Rakshasa，水中的惡鬼），常常被鞭打，被灌入滾燙的銅汁。佛子，這些愚癡的人，將會生於這些地方。佛子，還有不順從、輕慢父母的人，將會生於鸜鵒鳥（Myna bird）中。如果不知道尊重父母師長，將會生於大聲駱駝之中。如果輕慢沙門（Shramana，出家修道者）、婆羅門（Brahmana，印度教祭司）等人，將會生長項孔雀之中。如果不尊敬家長，將會生於瘖啞的豬羊之中。如果行貪婪污穢**之事的人，會生於三惡趣（Three evil realms），再次投胎為人，也會諸根短缺。如果充滿嗔恚，將會生於四惡趣（Four evil realms）或者閻羅（Yama，地獄之王）。
【English Translation】 English version: Those who press oil, those who make bamboo products, live in extreme poverty and suffering. They are born into such families. Throughout their lives, they suffer from terrible diseases like dropsy and abdominal swelling. They are despised by others, their bodies are extremely coarse and ugly, and they are very thin. They are also very greedy and never satisfied with food. Their hands and feet are incomplete, and many of their organs are deficient. Their bodies are mottled, and their nature is foolish and stubborn. In this way, they transmigrate and find it difficult to escape. Therefore, Buddhas, those who are in charge of affairs, and all inspectors, if they do not act according to the Dharma, the consequences they receive will surely be true and not false. They must diligently manage these matters with their hearts. Buddhas, there are also such renunciants who are arrogant and haughty, or who are driven by those in positions of power, or who serve them, and thus greedily seek profit, offerings, and fame, without respecting those who are virtuous. They are also unable to perform the duties that should be done for the Upadhyaya (preceptor), nor can they practice the Pratimoksha (rules of monastic discipline). Therefore, they constantly think about how to gain greater fame and profit, and how to be surrounded by hundreds or thousands of attendants. When they enter temples, villages, towns, settlements, and even royal capitals, they are unable to teach those who live with them or rely on them. They do not explain the light and heavy precepts to them. They neither understand themselves nor allow others to understand. They themselves are not tamed, peaceful, or hidden; how can they tame, pacify, and conceal others? This is impossible. They destroy their own roots of goodness, and cause those who live with them and rely on them to also destroy their roots of goodness. Such people, upon death, will together fall into the Janasandha hell (a type of hell), where they will transmigrate and suffer for one kalpa (an eon). According to the calculation of days and months in the Suddhavasa heavens (Pure Abodes), this is equivalent to a thousand kalpas in the human realm. Those who live with them and rely on them will be born in the sixteen dependent hells and among the Water Rakshasas (water demons), where they will constantly be whipped and have molten copper poured into their mouths. Buddhas, these foolish people will be born in these places. Buddhas, those who are disobedient and disrespectful to their parents will be born as Myna birds. If they do not know how to respect their parents and teachers, they will be born as loud camels. If they are disrespectful to Shramanas (ascetics), Brahmanas (priests), and others, they will be born as long-necked peacocks. If they do not respect the elders in their families, they will be born as mute pigs and sheep. Those who engage in greedy and impure acts will be born in the three evil realms, and if they are reborn as humans, their organs will be deficient. If they are full of anger, they will be born in the four evil realms or as Yama (the lord of death).
界。若行癡者亦復如是。乃至等分罪報如上生無斷絕。殺生之人。當墮地獄畜生餓鬼閻魔羅界。若生人中得二種報。一者短命二者多病。若偷盜者墮於三趣。若生人間得二種果。一者貧窮二者共財不得自在。邪淫之人乃至邪見。墮三惡趣及閻羅界。得受人身皆二種報。一短命二多病。於一切處一切時中常不安隱。佛子如是業報當知分明。佛子復有一類持咒之人。不從師受三摩耶法。自作法咒。彼即譭謗三代如來。即被毗那野迦之所殘害。其諸咒法亦不成就。得虛妄罪。佛子以不從師不解三摩耶故。彼持咒人自陷及他。即為欺誑十方三世一切諸佛。
爾時普思義菩薩摩訶薩。於世尊前欲重宣其義。以偈頌曰。
善現色相具成就 持咒無畏大仙王 最初惱習巧斷除 如月破闇我稽首 人天中主眾所依 自在堅固金剛力 能破怨敵煩惱縛 及諸魔軍悉摧伏 陰魔死魔自在等 一切降滅無有餘 證得四住無畏法 無礙解脫名為佛 往昔曾作太子時 離垢化生時感現 于日光王如來所 最初聞此三摩地 終不捨離於精進 為求如此三昧王 如是展轉遇諸佛 數過須彌微塵等 以天妙物諸香華 供養無量大導師 精進希求心不懈 愿獲證入三摩地 舍于身肉及手足
【現代漢語翻譯】 現代漢語譯本： 若行為愚癡之人也是如此。乃至等同的罪業報應如上述一樣，生死沒有斷絕。殺生之人，應當墮入地獄、畜生、餓鬼、閻魔羅界（掌管地獄的鬼王）。如果生於人間，會得到兩種果報：一是短命，二是多病。如果偷盜之人，會墮入三惡趣。如果生於人間，會得到兩種果報：一是貧窮，二是與他人共有財產而不得自在。邪淫之人乃至邪見之人，會墮入三惡趣及閻羅界。即使得到人身，也會受到兩種果報：一是短命，二是多病。在一切處、一切時中，常常不得安寧。佛子，這樣的業報應當清楚明白。 佛子，又有一類持咒之人，不從師父接受三摩耶法（誓言、戒律），自己隨意製作法咒。他們就是在譭謗過去、現在、未來三世如來。就會被毗那野迦（障礙神）所殘害，他們所持的咒法也不會成就，反而會得到虛妄的罪過。佛子，因為不從師父學習，不瞭解三摩耶的緣故，這些持咒之人自己陷入困境也連累他人，這就是在欺騙十方三世一切諸佛。 這時，普思義菩薩摩訶薩（具有普遍智慧和意義的大菩薩）在世尊面前，想要再次宣說這個道理，用偈頌說道： 『善於顯現各種美好色相，具足一切功德成就，持咒無所畏懼的大仙王，最初就能巧妙地斷除煩惱習氣，如同明月破除黑暗，我向您稽首敬禮。 您是人天之中的主宰，是眾生所依靠的，具有自在堅固的金剛之力，能夠破除怨敵和煩惱的束縛，以及摧毀一切魔軍。 陰魔、死魔、自在天魔等等，都被您降伏消滅，沒有剩餘。證得了四住（見一切住地、欲愛住地、色愛住地、有愛住地）的無畏之法，無礙解脫，所以被稱為佛。 往昔您曾做太子的時候，在離垢妙華化生時顯現，在日光王如來（佛名）那裡，最初聽聞了這個三摩地（禪定）。 始終不捨棄精進，爲了求得這樣的三昧王（禪定之王）。像這樣輾轉遇到諸佛，數量超過須彌山微塵那麼多。 用天上的美妙物品、各種香花，供養無量的大導師（佛的尊稱）。精進地希求，內心不懈怠，愿能獲得證入三摩地。 捨棄自己的身肉以及手足，'
【English Translation】 English version: It is the same for those who act foolishly. Thus, the retribution for equal offenses continues without interruption. Those who kill will fall into the realms of hell, animals, hungry ghosts, and Yamarāja (the king of hell). If they are born among humans, they will receive two kinds of retribution: first, a short life; second, many illnesses. Those who steal will fall into the three evil realms. If they are born among humans, they will receive two kinds of consequences: first, poverty; second, sharing property with others and not being free. Those who engage in sexual misconduct, even those with wrong views, will fall into the three evil realms and the realm of Yamarāja. Even if they attain a human body, they will receive two kinds of retribution: first, a short life; second, many illnesses. In all places and at all times, they will never be at peace. Disciples of the Buddha, you should clearly understand such karmic retributions. Furthermore, disciples of the Buddha, there are those who recite mantras but do not receive the Samaya (vows, precepts) teachings from a teacher. They create their own mantras. They are slandering the Tathāgatas (Buddhas) of the past, present, and future. They will be harmed by Vinayaka (obstacle-creating deity), and their mantras will not be accomplished. Instead, they will incur the sin of falsehood. Disciples of the Buddha, because they do not learn from a teacher and do not understand the Samaya, these mantra reciters trap themselves and others. They are deceiving all the Buddhas of the ten directions and three times. At that time, Bodhisattva Mahāsattva Pusi Yi (Bodhisattva of Universal Thought and Meaning), in front of the World Honored One, wished to reiterate the meaning and spoke in verse: 『Skillfully manifesting beautiful forms and appearances, possessing all accomplishments, the great king of sages who recites mantras without fear, initially skillfully cuts off the habits of afflictions, like the moon dispelling darkness, I bow my head in reverence to you. You are the lord among humans and gods, the reliance of all beings, possessing the free and firm Vajra (diamond) power, able to break the bonds of enemies and afflictions, and to crush all the armies of demons. The Skandha (aggregate) demons, the Death demons, the Free Heaven demons, and so on, are all subdued and eliminated by you, with nothing remaining. Having attained the fearless Dharma of the Four Abodes (dwelling places) [seeing all dwelling places, desire-love dwelling place, form-love dwelling place, existence-love dwelling place], unobstructed liberation, therefore you are called Buddha. In the past, when you were a prince, you manifested at the time of transformation and birth from a pure lotus, at the place of Sunlight King Tathāgata (name of a Buddha), you first heard this Samādhi (meditative absorption). Never abandoning diligence, in order to seek such a Samādhi King (king of meditative absorption). In this way, you encountered Buddhas in succession, their number exceeding the dust motes of Mount Sumeru. Using heavenly exquisite objects, various fragrant flowers, you made offerings to countless great guides (an honorific title for the Buddha). Diligently seeking, with unremitting heart, wishing to attain entry into Samādhi. Sacrificing your own flesh and limbs,'
豐樂玩具及王位 常以給施於貧乞 為求三摩難得法 千萬須彌微塵佛 承事具修菩薩行 未曾輒起厭倦心 常當重發上精進 于冬分時修苦行 凈持禁戒諸律儀 有施供物若侵用 或回時日及別僧 當舍自身得異身 於一身出無量頭 一一頭如彌婁山 長舌生如連鉤鎖 一一頭中舌如是 百俱胝犁耕其舌 一一身中出諸蟲 數如彌婁微塵等 飢渴熱惱燒逼身 還各唼食其身肉 諸罪業報如是類 象形馬形及豬形 師子貓羆猿猴形 展轉遞相食其肉 此是罪業惡果報 毒蛇猛盛嗔怒起 烏與薰胡野乾等 狗及鷲鳥俱羅羅 瞿捺娑共余惡鳥 食此惡業諸眾生 所經成劫及壞劫 無量成壞之劫數 食啖諸惡業眾生 眾合地獄甚切惡 劍葉猛利及黑繩 冷熱解散其支節 熾然燒煮罪業者 大叫罥索如利刃 及黑繩索亦復爾 腐其身肉磨榨之 鋸截上下諸骨節 慘切纏縛苦燒煮 造惡業者殷重心 飢火燒逼互相食 受于燒獄滿一劫 復半劫中墮畜生 成劫之時生人間 常生貧賤極惡處 下劣種姓旃陀羅 終不生於貴勝族 身常斑駁多白癩 以罪果報諸色類 或生夜叉餓鬼界 復常生於旃陀家 雙盲或眇
【現代漢語翻譯】 現代漢語譯本 豐樂玩具和王位 經常佈施給貧窮的乞丐，爲了尋求三摩地（Samadhi，一種精神集中狀態）這種難得的佛法。 像無數須彌山（Sumeru，佛教宇宙觀中的聖山）微塵一樣多的佛，都承事修行菩薩行。 從未產生過厭倦之心，應當不斷地發起上等的精進。 在寒冷的冬季修行苦行，清凈地持守禁戒和各種律儀。 如果侵用施捨的供養物品，或者改變供養的時間和對像（例如，指定給某個僧人）， 應當捨棄自身，得到不同的身體，在一個身體上生出無數的頭。 每一個頭都像彌樓山（Mount Meru）一樣高大，長長的舌頭伸出來像連線的鎖鏈。 每一個頭中的舌頭都是如此，數百萬俱胝（koti，印度數字單位）的犁在耕犁這些舌頭。 每一個身體中都生出各種蟲子，數量像彌樓山微塵一樣多。 飢餓、乾渴和熱惱燒灼逼迫身體，這些蟲子反過來啃食自己的肉。 各種罪業的報應就是這樣，呈現出象、馬、豬等形狀， 獅子、貓、熊、猿猴等形狀，輾轉互相吞食彼此的肉。 這是罪業的惡果報應，毒蛇兇猛地發起嗔怒。 烏鴉、薰胡（一種鳥）、野干（豺）等，狗和鷲鳥俱羅羅（Karura，一種神鳥） 瞿捺娑（Kunnasa，一種鳥）和其他惡鳥，都來吞食這些造惡業的眾生。 所經歷的成劫（kalpa，宇宙形成時期）和壞劫（kalpa，宇宙毀滅時期），有無量成壞的劫數。 吞食這些造惡業的眾生，在眾合地獄（Samghata，八熱地獄之一）中極其痛苦。 劍葉（Asipatravana，劍葉林地獄）極其鋒利，黑繩（Kalasutra，黑繩地獄）捆綁，冷熱交替地解散肢體。 熾熱地燒煮這些罪人，大聲叫喊，罥索（一種刑具）像鋒利的刀刃。 黑繩索也是如此，腐蝕他們的身肉，磨榨他們。 用鋸子鋸開上下所有的骨節，慘烈地纏縛，痛苦地燒煮。 造惡業的人以殷重心（強烈的意願），被飢餓的火焰燒灼逼迫，互相吞食。 在燒熱地獄中受苦滿一個劫，又在半個劫中墮入畜生道。 在成劫的時候轉生為人，也常常出生在貧賤極其惡劣的地方。 出生在下等的種姓旃陀羅（Chandala，印度社會最底層的賤民），終究不會出生在尊貴顯赫的家族。 身體常常有斑駁的痕跡，長滿白癩，這是罪業果報所呈現的各種形態。 或者轉生到夜叉（Yaksa，一種鬼神）或餓鬼界，又常常出生在旃陀羅的家中。 不是雙目失明就是獨眼。
【English Translation】 English version Joyful Toys and Kingship He often gave alms to the poor and beggars, seeking the rare Dharma of Samadhi (a state of mental concentration). Like countless Buddhas, as numerous as the dust motes of Mount Sumeru (the sacred mountain in Buddhist cosmology), he served and cultivated the practices of a Bodhisattva. He never once arose with a mind of weariness, and he should constantly generate supreme diligence. During the winter season, he practiced asceticism, purely upholding the precepts and various rules of conduct. If he were to misappropriate offered gifts, or change the time or recipient of the offering (e.g., designating it for a specific monk), He should relinquish his own body and obtain a different body, from one body emerging countless heads. Each head is as tall as Mount Meru, with long tongues extending like connected chains. Each tongue in each head is like this, with hundreds of millions of kotis (an Indian numerical unit) of plows tilling those tongues. From each body emerge various insects, as numerous as the dust motes of Mount Meru. Hunger, thirst, and the torment of heat scorch and press upon the body, and these insects turn around and devour their own flesh. The retribution for various sins is like this, appearing in the forms of elephants, horses, and pigs, Lions, cats, bears, monkeys, and other forms, alternately devouring each other's flesh. This is the evil karmic retribution for sins, with venomous snakes fiercely arising in anger. Crows, 'xun hu' (a type of bird), jackals, dogs, and Garuda birds (Karura, a divine bird), Kunnasa (a type of bird) and other evil birds, all come to devour these beings who have committed evil deeds. The kalpas (cosmic epochs) of formation and destruction that are experienced are countless. Devouring these beings who have committed evil deeds, in the Samghata hell (one of the eight hot hells) it is extremely painful. The sword-leaf forest (Asipatravana) is extremely sharp, the black ropes (Kalasutra) bind, and the limbs are dissolved by alternating cold and heat. The sinners are fiercely burned and boiled, crying out loudly, and the noose (a type of instrument of torture) is like a sharp blade. The black ropes are also like this, rotting their flesh and grinding them. Saws cut through all the bones, both above and below, cruelly binding and painfully burning. Those who commit evil deeds with intense intention, scorched and pressed by the flames of hunger, devour each other. They suffer in the burning hell for a full kalpa, and then fall into the animal realm for half a kalpa. When they are reborn as humans during a kalpa of formation, they are often born in poor and extremely wretched places. They are born into the lower caste of Chandala (the lowest caste in Indian society), and will never be born into a noble and distinguished family. Their bodies often have mottled marks and are covered with white leprosy, these are the various forms manifested by the karmic retribution of sins. Or they are reborn into the realm of Yakshas (a type of spirit) or hungry ghosts, and often born into the home of Chandalas. They are either blind in both eyes or one-eyed.
或聾啞 或𤼣躄等由罪累 生輒諸根不具足 或手足杌或都無 語言倒錯心迷惑 此果皆由業所致 或生叫喚黑繩獄 或一劫中及半劫 如是色類諸苦報 罪業緣生獲此果 若得施物回別異 若施夏中回冬分 乘此業生八難中 彼諸難中甚嚴酷 亦生十六諸眷屬 諸苦燒煮甚可畏 形類十八或二十 皆以業緣受惡報 若生輕慢父母心 不敬尊者及老宿 命終之後墮畜生 諸飛鳥等鸜鵒類 上下中人不尊敬 命終之後生畜生 或生長項孔雀中 為于父母不孝養 不敬國德諸尊人 命終之後生畜生 大聲駱駝及驢中 若有輕慢于父母 墮于豬驢食不凈 若有聰慧諸智者 達于生死此彼岸 應當尊重敬父母 以為無上大福田 生於大富正信家 若有輕慢諸德業 護法諸天當舍離 諸惡鬼神得其便 夜叉之眾來驚怖 若有輕慢于父母 生生常處貧窮家 一切時中受輕毀 復生頑癡奴僕中 若有輕慢于父母 終無少選得安樂 妻子親識皆逼惱 又無飲食得充飽 舉國飼之常不足 生餓鬼形極惡報 若有輕慢于父母 當必生於海羅剎 色身如赫焰火然 日夜恒食熱鐵汁 若有輕慢于父母 及諸耆宿尊德者
【現代漢語翻譯】 現代漢語譯本 或者成為聾啞人，或者成為肢體殘疾的人，這些都是由罪業積累所致。 出生時往往諸根不具足，或者手腳殘缺，或者完全沒有。 說話顛三倒四，內心迷惑，這些果報都是由業力所導致的。 或者生於叫喚地獄、黑繩地獄，或者在地獄中經歷一劫或者半劫的時間。 像這樣各種各樣的痛苦報應，都是因為罪業的緣故而產生的。 如果將施捨的物品挪作他用，或者將夏季的施捨挪到冬季使用。 就會因為這種業力而生於八難之中，那些苦難極其嚴酷。 也會生於十六種眷屬之中，被各種痛苦燒煮，非常可怕。 身體的形狀可能是十八種或者二十種，都是因為業力的緣故而遭受惡報。 如果輕慢父母的心意，不尊敬尊者和年長的僧人。 命終之後會墮落到畜生道中，比如各種飛鳥和鸜鵒（一種鳥）之類的動物。 對上、中、下等人都不尊敬，命終之後會轉生為畜生。 或者轉產生為長頸鹿或者孔雀，這是因為對父母不孝順。 不尊敬國家的賢德之士和各種尊貴的人，命終之後會轉生為畜生。 或者轉產生為大聲鳴叫的駱駝和驢，如果有人輕慢父母。 就會墮落到豬或者驢中，吃不乾淨的食物。如果有人聰慧有智慧。 通達生死此岸和彼岸的道理，就應當尊重敬愛父母。 將父母視為無上大的福田，這樣才能出生在大富大貴且具有正信的家庭。 如果有人輕慢各種有德行的人，護法諸天就會捨棄他。 各種惡鬼神就會趁虛而入，夜叉（一種惡鬼）之眾會前來驚嚇恐嚇。 如果有人輕慢父母，生生世世都會處在貧窮的家庭。 一切時候都會受到輕視和譭謗，還會轉生為愚笨的奴僕。 如果有人輕慢父母，最終都無法得到片刻的安樂。 妻子和親戚朋友都會逼迫惱害他，而且沒有足夠的飲食來充飢。 即使舉國供養他，也常常感到不足，會轉生為餓鬼，遭受極其惡劣的報應。 如果有人輕慢父母，必定會轉生到海中的羅剎（一種惡鬼）之中。 身體的顏色如同燃燒的火焰，日日夜夜都要吞食滾燙的鐵汁。 如果有人輕慢父母，以及年長的有德行的人。
【English Translation】 English version Or become deaf and mute, or crippled, all due to accumulated sins. Often born with incomplete faculties, or with mutilated hands and feet, or none at all. Speech is confused and the mind is bewildered; these consequences are all caused by karma. Or be born in the Crying Hell or the Black Rope Hell, or spend a kalpa (an aeon) or half a kalpa in hell. Such various kinds of suffering retribution arise from the causes and conditions of sinful deeds. If one diverts offerings to other uses, or uses summer offerings in winter. One will be born into the Eight Difficulties due to this karma; those difficulties are extremely severe. One will also be born among the sixteen kinds of dependents, cooked and boiled by various sufferings, which are very frightening. The body's form may be eighteen or twenty kinds; all receive evil retribution due to karmic causes. If one despises one's parents' intentions, and does not respect the venerable and elderly monks. After death, one will fall into the animal realm, such as various birds and mynas (a type of bird). If one does not respect those above, in the middle, or below, after death, one will be reborn as an animal. Or be reborn as a giraffe or a peacock; this is because one is not filial to one's parents. If one does not respect the virtuous people of the country and various honorable people, after death, one will be reborn as an animal. Or be reborn as a loud camel or donkey; if someone despises their parents. They will fall into being a pig or a donkey, eating unclean food. If someone is intelligent and wise. Understands the principle of the shore of birth and death and the other shore, they should respect and love their parents. Regard parents as the supreme field of merit, so that they can be born into a wealthy and righteous family. If someone despises various virtuous deeds, the Dharma-protecting devas (gods) will abandon them. Various evil ghosts and spirits will take advantage of this, and the yaksha (a type of evil spirit) assembly will come to frighten and terrify. If someone despises their parents, they will always be in a poor family in every life. At all times, they will be subjected to contempt and slander, and will also be reborn as a foolish servant. If someone despises their parents, they will never be able to obtain a moment of peace. Wives and relatives will oppress and harass them, and they will not have enough food to eat. Even if the whole country supports them, they will often feel insufficient, and will be reborn as a hungry ghost, suffering extremely evil retribution. If someone despises their parents, they will surely be reborn as a rakshasa (a type of evil spirit) in the sea. The color of their body will be like burning flames, and day and night they will have to swallow hot molten iron. If someone despises their parents, as well as the elderly and virtuous people.
常為世人所厭離 所有妻妾心亦然 如是種種惡色類 說之窮劫不可盡 若不作過於尊者 是名聰慧有智人 三種貪嗔癡不生 身口意業常安樂 若嗔噁心斷生命 墮四趣中長受苦 劫盜邪淫及妄語 惡口兩舌無義語 貪嗔恚癡諸業果 終不得於人中樂 清凈心中施財寶 常當守慎諸戒業 修習忍辱無退轉 精進不懈入禪定 般若鑒了常遠離 是必當得薩婆若 終不犯于邪淫慾 常遠離於口意過 是則當得大導師 而為眾生演正法 嗔恚之心不暫有 離魔繫縛及邪見 不久當作世間燈 十善明法化一切 若偷盜人及邪見 當來生於鍼口蟲 綺語兩舌噁心者 常以語言壞正見 若有習行外道法 投身高巖臥棘刺 如是邪見施財物 當得少分資生報 施與修習正向者 必獲無盡大果報 若欲成就三道場 皆應教授從師學 諸有不從教授者 虛妄作法非真實 以不尊重導師故 不能行用曼荼羅 若欲最上依最勝 大普集經實法中 三界最勝廣博場 金剛種族摩尼寶 蓮華白象諸高貴 諸佛于中運自在 大勝自在殊法寶 最上月鬘金剛髻 寶鬘及以日光鬘 及法周羅摩尼頂 一切皆入金剛鬘 擁護神咒皆
【現代漢語翻譯】 現代漢語譯本 常被世人所厭惡拋棄，就連自己的妻妾也是一樣。 像這樣種種醜惡的色相，即使窮盡時間也說不完。 如果不冒犯于尊者，這樣的人才稱得上是聰慧有智慧的人。 貪、嗔、癡這三種煩惱不生起，身、口、意三方面的行為常常安樂。 如果因嗔恨惡毒之心而斷送生命，就會墮入地獄、餓鬼、畜生、阿修羅這四惡趣中，長久地遭受痛苦。 偷盜、邪淫以及說謊，惡語傷人、挑撥離間、說無意義的話。 貪婪、嗔恨、愚癡這些惡業的果報，最終無法在人道中獲得快樂。 以清凈的心施捨財物，常常應當謹慎地守護各種戒律和善業。 修習忍辱，不退轉，精進不懈怠地進入禪定。 用般若智慧來觀察事物，常常遠離邪見，這樣必定能夠證得薩婆若（Sarvajna，一切智）。 終身不犯邪淫，常常遠離口和意的過失。 這樣就能成為偉大的導師，為眾生宣說正法。 嗔恚之心片刻也不要有，遠離魔的束縛和邪見。 不久之後就能成為世間的明燈，用十善之法教化一切眾生。 如果有人偷盜或持有邪見，將來會轉生為鍼口蟲。 喜歡用花言巧語、挑撥離間、心懷惡意的人，常常用語言來破壞正見。 如果有人學習外道之法，投身於高崖，躺臥于帶刺的植物上。 像這樣以邪見佈施財物，只能獲得少許的物質生活的果報。 佈施給修習正道的人，必定獲得無盡的巨大果報。 如果想要成就佛身、法身、報身這三道場，都應該接受老師的教授和學習。 那些不接受教授的人，所作的法術都是虛妄不真實的。 因為不尊重導師的緣故，不能如法地使用曼荼羅（Mandala，壇城）。 如果想要最上的依靠和最殊勝的境界，就應該在大普集經所說的真實法中。 三界中最殊勝廣博的道場，金剛種族（Vajra-kula）的摩尼寶（Mani-ratna，如意寶珠）。 蓮花、白象等高貴的事物，諸佛在其中運用自在。 大勝自在的殊勝法寶，最上的月鬘、金剛髻。 寶鬘以及日光鬘，以及法周羅摩尼頂。 一切都進入金剛鬘，擁護神咒都……
【English Translation】 English version Often despised and abandoned by the world, even one's own wives and concubines are the same. Such various ugly appearances, even if described for endless kalpas, cannot be exhausted. If one does not transgress against the venerable ones, that person is called wise and intelligent. If the three poisons of greed, hatred, and delusion do not arise, the actions of body, speech, and mind are always peaceful and happy. If one takes life with a hateful and evil mind, one will fall into the four destinies (hell, hungry ghost, animal, asura) and suffer for a long time. Stealing, sexual misconduct, and lying, harsh speech, divisive speech, and meaningless speech. The consequences of greed, hatred, and delusion, one will ultimately not obtain happiness in the human realm. Giving wealth with a pure mind, one should always carefully guard the precepts and virtuous actions. Cultivating patience without regression, diligently and tirelessly entering into meditation. Using prajna (wisdom) to discern and always staying away from wrong views, one will surely attain Sarvajna (all-knowing). Never committing sexual misconduct, always staying away from the faults of speech and mind. Then one will become a great guide, expounding the true Dharma for sentient beings. Not even momentarily having a mind of anger and hatred, being free from the bonds of Mara (demon) and wrong views. Soon one will become a lamp in the world, transforming all with the ten virtuous deeds. If someone steals or holds wrong views, they will be reborn as needle-mouthed insects in the future. Those who use flowery language, divisive speech, and have evil intentions, often use language to destroy right views. If someone practices the ways of external paths, throwing themselves off high cliffs and lying on thorny plants. Giving offerings with such wrong views, one will only obtain a small portion of material sustenance as a reward. Giving to those who cultivate the right path, one will surely obtain endless great rewards. If one wishes to accomplish the three Bodhimandas (places of enlightenment), all should receive instruction and learn from a teacher. Those who do not receive instruction, their practices are false and not real. Because of not respecting the teacher, one cannot properly use the Mandala (sacred geometric configuration). If one desires the highest reliance and the most supreme state, one should be in the true Dharma of the Great Collection Sutra. The most supreme and vast Bodhimanda in the three realms, the Mani-ratna (jewel) of the Vajra-kula (Vajra family). Lotuses, white elephants, and other noble things, the Buddhas move freely within them. The supreme and freely acting special Dharma treasures, the supreme moon garland, Vajra crest. Jewel garlands and sun garlands, and the Dharma crown Mani top. Everything enters the Vajra garland, the protective mantras all...
由是 常當唸誦無斷絕 唸唸即能滅罪障 日夜三時相續咒 決定利益無有疑 或在高處河岸邊 諸神靈廟勝妙處 草野冢間寧靜謐 決定常恒乞食食 由是成就曼荼羅 如教如說稱要道 彼真實義得相應 必當獲成大義理 三十二種功成就 以持得實道場法 是名不損成等要 即是三種曼荼羅 護摩護沙百遍成 由是成最曼荼羅 終不有疑念決定 最勝法中常深信 慎勿誦于質多咒 亦不敬禮諸邪神 若不禮事余聖神 是作三等曼荼羅 若常不損害他命 亦不破壞於他心 由以離咒魅著人 即能成就曼荼羅 若衣羖羊及惡食 噁心損壞誦諸咒 所作咒法皆不成 彼即退失成咒法 有常護彼金剛杵 不食油麻華餅等 智者應作最勝咒 是咒法義應當成 若有不取師教授 毗那野迦速疾著 若能從師而作咒 為諸如來灌其頂 不損害他不著魅 是名三等曼荼羅 智者謙心說理趣 于尊卑類心平等 于諸世間真成就 以得平等真實咒 于多人中虛妄言 東西南北行不利 所作事業不稱心 彼不應說咒成就 薄福之人起過患 毗那野迦所損害 若能彩畫咒法成 燒香燈明如法者 咒法成就品類是 彼
等皆由慈業辦 第一不殺成就業 有慈有悲真實者 召請十方諸咒王 明說決定實利益 以諸供具實體性 諸持咒者修習之 彼諸咒者有聰慧 彼應成就曼荼羅 三十三天吉祥處 同等三種三摩耶 我應品類咒法成 其福德力不可說 若有造作第一者 曼荼羅所說理趣 如其凈信作法成 三種三摩地相應 以明咒壞於三界 於三界咒皆成就 精勤用功彌加行 所作咒法皆得成 金剛杵形畫相似 及以蓮華形相好 應于露地曼荼羅 彩畫界道用珠珍 智者若如法成就 是名實真廣利益 畫壇不畫金剛杵 不畫佛形及佛子 持咒制吒及制徴 毗那野迦及使者 杜吒杜底緊伽羅 應在像前咸畫成 隨其力分恭敬信 奉獻爾所諸導師 上味施與制吒等 及毗野迦令歡喜 諸持咒仙應設供 成就如法佛像前 普皆于彼曼荼中 畫于佛前如法作 安置道場諸門戶 應畫毗那野迦像 應畫守護地方神 復畫諸山持咒仙 合掌皆于佛前住 如是咒神二十八 一一方面各圖七 日月天形咒神形 守護持者令成就 東面畫作因陀羅 南面畫作烏尸羅 西面畫作日沒山 北面畫作于香山 諸山畫作咒仙座 合掌向佛像前
【現代漢語翻譯】 現代漢語譯本 這些都是由慈悲的善業所成就。 首先，不殺生就能成就善業，因為心中懷有慈悲和真實。 召請十方一切咒王（持咒者中最有力量者），明確宣說決定的真實利益。 用各種供品的真實體性，供養那些修習持咒的人。 那些持咒者如果有聰慧，他們就應該能夠成就曼荼羅（壇城）。 在三十三天（佛教宇宙觀中的一個天界）的吉祥之處，以同等的三種三摩耶（誓言）， 我應該使各種品類的咒法得以成就，其福德力量不可言說。 如果有人造作第一等的曼荼羅，按照曼荼羅所說的道理和趣味， 如其以清凈的信心來製作，與三種三摩地（禪定）相應。 用明咒摧毀三界（欲界、色界、無色界），在三界中所有的咒語都能成就。 精勤用功，更加努力地修行，所作的咒法都能得到成就。 金剛杵（一種法器）的形狀要畫得相似，以及蓮花（象徵純潔）的形狀要美好。 應該在露天的曼荼羅中，用彩色的顏料在界道上用珠寶裝飾。 有智慧的人如果如法成就，這就是真實廣大的利益。 畫壇時不畫金剛杵，不畫佛的形象以及佛子（菩薩）。 持咒的制吒（護法神）以及制徴（護法神），毗那野迦（象頭神）以及使者（侍從）， 杜吒（護法神），杜底（護法神），緊伽羅（護法神），應該在佛像前全部畫出來。 隨著自己的能力和恭敬的信心，奉獻這些導師（佛、菩薩等）。 將上等的美味施與制吒等，以及毗那野迦，讓他們歡喜。 應該供養各位持咒的仙人，在如法的佛像前得以成就。 普遍地在那曼荼羅中，在佛前如法地製作。 安置道場的各個門戶，應該畫毗那野迦的形象。 應該畫守護地方的神，再畫各山的持咒仙。 合掌都在佛前站立，像這樣的咒神有二十八位。 每一方面各畫七位，日月天形和咒神形。 守護持咒者，使他們得以成就，東面畫作因陀羅（帝釋天）。 南面畫作烏尸羅（藥草名），西面畫作日沒山。 北面畫作于香山，各山畫作咒仙的座位。 合掌面向佛像前。
【English Translation】 English version All these are accomplished by deeds of loving-kindness. Firstly, the karma of not killing is accomplished, for one has loving-kindness and compassion, and is truthful. Summoning all the Mantra Kings (the most powerful among mantra holders) of the ten directions, clearly proclaiming the definite and real benefits. With the real nature of all offerings, offer to those who practice mantras. If those mantra holders have intelligence, they should be able to accomplish the Mandala (sacred geometric configuration). In the auspicious place of the Trayastrimsa Heaven (a heaven in Buddhist cosmology), with the equal three Samayas (vows), I should accomplish mantras of various kinds, whose power of merit is inexpressible. If someone creates the foremost Mandala, according to the principles and interests stated in the Mandala, If they create it with pure faith, corresponding to the three Samadhis (meditative states). Using the bright mantra to destroy the three realms (desire realm, form realm, formless realm), all mantras in the three realms will be accomplished. Diligently working hard, practicing even more diligently, all the mantras performed will be accomplished. The shape of the Vajra (a ritual implement) should be drawn similarly, and the shape of the Lotus (symbolizing purity) should be beautiful. A Mandala should be made in an open space, with colored paints and adorned with jewels on the boundary paths. If a wise person accomplishes it according to the Dharma, this is called real and vast benefit. When drawing the altar, do not draw the Vajra, do not draw the image of the Buddha or the Buddha's children (Bodhisattvas). The mantra-holding Cetaka (guardian deity) and Cetaka, Vinayaka (Ganesha) and messengers (attendants), Duta (guardian deity), Duti (guardian deity), Kinkara (guardian deity), should all be drawn in front of the image. According to one's ability and respectful faith, offer to these teachers (Buddhas, Bodhisattvas, etc.). Give the best flavors to Cetaka and others, and make Vinayaka happy. Offerings should be made to the mantra-holding immortals, to be accomplished before the Dharma-abiding Buddha image. Universally in that Mandala, create it before the Buddha according to the Dharma. Place the various gates of the Bodhimanda (place of enlightenment), and the image of Vinayaka should be drawn. The gods who protect the region should be drawn, and the mantra-holding immortals of the various mountains should be drawn again. With palms together, they all stand before the Buddha, like these mantra gods, there are twenty-eight. On each side, draw seven, the shapes of the sun and moon gods and the mantra gods. Protect the mantra holders, so that they may be accomplished, on the east side draw Indra (Sakra). On the south side draw Usira (a medicinal herb), on the west side draw the Sunset Mountain. On the north side draw Fragrant Mountain, and on each mountain draw the seats of the mantra-holding immortals. With palms together, facing the Buddha image.
住 鎖系毗那野迦項 住在持咒大仙前 使者纏手執鐵索 于咒法作擾亂相 緊那羅有三十二 一一方面各有八 清凈壇中畫作形 若成就佛壇法者 千燈千華為莊嚴 千香水瓶雜供物 篳篥琴瑟及箜篌 笙笛簫鼓諸音樂 長笛方響諸樂器 諸天神有愛樂者 于佛像前來鼓擊 又張種種諸羅網 種種諸妙色界道 種種寶瓶供如雲 能成曼荼勝妙法 若為毗那野迦著 彼人終不成勝法 速疾失壞諸咒力 勤行力用亦不成 不行諸定離修習 不應勝壇得成就 是愚癡人作是法 終不能成上勝利 若能依教作壇法 已能滿足十二年 專誦持咒不餘業 于高險岸及凈處 以咒力能滅諸罪 若欲誦咒及壇處 常以粳米乳酪等 晝夜各以三時誦 誦時盡力限遍數 月八十五及滿月 修行習作曼荼羅 必當即得勝成就 若有思惟分別者 成就最勝理趣經 掘地一丈取凈土 將泥凈地作壇法 清凈洗浴著凈衣 如法至心繫唸誦 或三四肘七七肘 取凈好土作凈壇 應請大乘妙勝經 作法能獲大饒益
大乘金剛髻珠菩薩修行分
【現代漢語翻譯】 現代漢語譯本 住在鎖系毗那野迦（Vinayaka，像頭神）項 住在持咒大仙前，使者纏手執鐵索。 于咒法作擾亂相，緊那羅（Kinnara，天人樂神）有三十二， 一一方面各有八，清凈壇中畫作形。 若成就佛壇法者，千燈千華為莊嚴， 千香水瓶雜供物，篳篥琴瑟及箜篌， 笙笛簫鼓諸音樂，長笛方響諸樂器， 諸天神有愛樂者，于佛像前來鼓擊。 又張種種諸羅網，種種諸妙**道， 種種寶瓶供如雲，能成曼荼（Mandala，壇城）勝妙法。 若為毗那野迦（Vinayaka，像頭神）著，彼人終不成勝法， 速疾失壞諸咒力，勤行力用亦不成。 不行諸定離修習，不應勝壇得成就， 是愚癡人作是法，終不能成上勝利。 若能依教作壇法，已能滿足十二年， 專誦持咒不餘業，于高險岸及凈處， 以咒力能滅諸罪，若欲誦咒及壇處， 常以粳米乳酪等，晝夜各以三時誦， 誦時盡力限遍數，月八十五及滿月， 修行習作曼荼羅（Mandala，壇城），必當即得勝成就。 若有思惟分別者，成就最勝理趣經， 掘地一丈取凈土，將泥凈地作壇法， 清凈洗浴著凈衣，如法至心繫唸誦， 或三四肘七七肘，取凈好土作凈壇， 應請大乘妙勝經，作法能獲大饒益。 大乘金剛髻珠菩薩修行分
【English Translation】 English version Dwelling in the lock-bound Vinayaka (Vinayaka, the elephant-headed god) section, Dwelling before the great sage who holds mantras, the messenger binds hands and holds an iron chain. Creating disturbances in the mantra practice, there are thirty-two Kinnaras (Kinnara, celestial musicians), Each aspect having eight, depicted in the pure mandala. If one accomplishes the Buddha mandala practice, a thousand lamps and a thousand flowers are the adornment, A thousand fragrant water vases and various offerings, the bili (a reed instrument), zither, and konghou (a plucked string instrument), Sheng (a reed pipe instrument), flute, drums, and various music, long flutes, and square clappers, and various musical instruments, The gods who love music, come before the Buddha image to drum and strike. Also, spreading various nets, various wonderful **ways, Various treasure vases offered like clouds, able to accomplish the supreme and wonderful Mandala (Mandala, cosmic diagram). If one is attached to Vinayaka (Vinayaka, the elephant-headed god), that person will never achieve supreme practice, Quickly losing all mantra power, diligent effort will also not succeed. Without practicing samadhi and detachment from cultivation, one should not achieve the supreme mandala, A foolish person doing this practice will never achieve ultimate victory. If one can follow the teachings to create the mandala, having already completed twelve years, Focusing solely on reciting mantras without other activities, on high and dangerous shores and in pure places, Using mantra power to eliminate all sins, if one wishes to recite mantras and create a mandala, Always using polished rice, milk, and ghee, reciting three times each day and night, When reciting, exerting full effort to complete the number of repetitions, on the eighth, fifteenth, and full moon days of the month, Practicing and creating the Mandala (Mandala, cosmic diagram), one will surely attain supreme accomplishment. If there are those who contemplate and discern, accomplishing the Sutra of Supreme Meaning, Digging one zhang (approximately 10 feet) to obtain pure earth, using the mud to purify the ground and create the mandala, Cleanly bathing and wearing pure clothes, reciting with utmost sincerity and mindfulness according to the Dharma, Either three or four cubits, or seven by seven cubits, taking pure and good earth to create a pure mandala, One should invite the Wonderful and Supreme Sutra of the Mahayana, performing the practice can obtain great benefits. The Chapter on the Practice of the Mahayana Vajra Crest Jewel Bodhisattva