T21n1289_佛說金毗羅童子威德經

大正藏第 21 冊 No. 1289 佛說金毗羅童子威德經

No. 1289

佛說金毗羅童子威德經

大廣智不空密譯

如是我聞。一時佛在忉利天歡喜園中波利質多羅樹下寶宮殿。如來是無量智慧命。諸眾生作一子想。是時有百千萬億恒河沙那由他諸大菩薩。及聲聞緣覺辟支佛四道果者。又有百千光。無量比丘比丘尼優婆塞優婆夷。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。皆悉遇斯光如身毛皆豎。自身所有光明隱蔽不現。及此三千大千世界。上至三十三天。下至十八重地獄。所有日月南斗北辰。及諸天宮龍宮諸神仙等宮。天魔外道宮殿。皆悉震動自失光明。身體戰悼不能自持。爾時文殊師利菩薩。即從座起前詣佛所。五體投地頂禮佛足。白佛言。今日如來以大正遍知力威德自在。普放如是光明。令十方世界皆悉金色。又波利質多羅樹圍。千萬億那由他恒河沙過去諸佛所。及現在諸佛所。及諸天宮龍宮。參辰日月天魔波旬。悉大恐怖擗地而倒。大覺世尊。愿為我等四眾說是神光自在之力。我從無量千萬億那由他恒河沙。過去諸佛所有現在諸佛所有。未曾睹此神光之相。愿為說也。

爾時文殊師利法王子菩薩摩訶薩欲自決疑。及觀四眾咸悉疑惑。欲重宣此

【現代漢語翻譯】 現代漢語譯本

大正藏第 21 冊 No. 1289 佛說金毗羅童子威德經

No. 1289

佛說金毗羅童子威德經

大廣智不空密譯

如是我聞（Évám mayā śrutam，我聽聞是這樣）。一時，佛在忉利天（Trāyastriṃśa，欲界六天之一，帝釋天所居之處）歡喜園中的波利質多羅樹（Pārijāta，一種天界的樹）下寶宮殿中。如來具有無量智慧，視諸眾生如一子。當時，有百千萬億恒河沙那由他（nayuta，數量單位，表示極大的數目）諸大菩薩，以及聲聞、緣覺、辟支佛（Pratyekabuddha，獨覺佛）四道果者。又有百千光，無量比丘、比丘尼、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）。天、龍、夜叉（yakṣa，一種鬼神）、乾闥婆（gandharva，一種天神，以音樂為食）、阿修羅（asura，一種非天神）、迦樓羅（garuḍa，一種大鵬金翅鳥）、緊那羅（kiṃnara，一種天神，半人半鳥）、摩睺羅伽（mahoraga，一種大蟒神）、人非人等，都遇到了這光明，如身毛皆豎。自身所有的光明隱蔽不現。及此三千大千世界，上至三十三天，下至十八重地獄。所有日月、南斗北辰，及諸天宮、龍宮、諸神仙等宮，天魔外道宮殿，都震動，失去光明，身體戰慄不能自持。爾時，文殊師利菩薩（Mañjuśrī，智慧的象徵）即從座起，前詣佛所，五體投地頂禮佛足，白佛言：『今日如來以大正遍知力（Samyak-saṃbuddha，如實的覺悟），威德自在，普放如是光明，令十方世界皆悉金色。又波利質多羅樹圍，千萬億那由他恒河沙過去諸佛所，及現在諸佛所，及諸天宮龍宮，參辰日月天魔波旬（Māra Pāpīyas，欲界第六天的魔王），悉大恐怖擗地而倒。大覺世尊，愿為我等四眾說是神光自在之力。我從無量千萬億那由他恒河沙，過去諸佛所有現在諸佛所有，未曾睹此神光之相。愿為說也。』

爾時文殊師利法王子菩薩摩訶薩欲自決疑，及觀四眾咸悉疑惑，欲重宣此 English version

T21 No. 1289 The Sutra of the Majestic Virtue of Kumāra Jīvaka Spoken by the Buddha

No. 1289

The Sutra of the Majestic Virtue of Kumāra Jīvaka Spoken by the Buddha

Translated by the Tripiṭaka Master Bukong of the Great Guangzhi Monastery

Thus have I heard. At one time, the Buddha was in the Joyful Garden of the Trāyastriṃśa Heaven, in a precious palace under the Pārijāta tree. The Tathāgata (如來) possesses immeasurable wisdom and regards all sentient beings as his only child. At that time, there were hundreds of thousands of millions of nayutas of great Bodhisattvas, as well as Śrāvakas (聲聞), Pratyekabuddhas (緣覺), and those who had attained the four stages of Arhatship. There were also hundreds of thousands of lights, countless Bhikṣus (比丘), Bhikṣuṇīs (比丘尼), Upāsakas (優婆塞), and Upāsikās (優婆夷). Gods, dragons, Yakṣas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), Garuḍas (迦樓羅), Kiṃnaras (緊那羅), Mahoragas (摩睺羅伽), humans, non-humans, and others all encountered this light, and their body hair stood on end. Their own light was concealed and did not appear. And this triple thousand great thousand world, up to the Thirty-three Heavens, down to the eighteen levels of hell. All the suns and moons, the Southern Dipper and Northern Dipper, and the palaces of the gods, dragon palaces, palaces of the immortals, and the palaces of the heavenly demons and heretics all trembled, lost their light, and their bodies trembled, unable to support themselves. At that time, Mañjuśrī Bodhisattva (文殊師利菩薩) immediately rose from his seat, went before the Buddha, prostrated himself with his five limbs on the ground, and said to the Buddha, 『Today, the Tathāgata, with the power of Samyak-saṃbuddha (大正遍知力), majestic virtue, and freedom, emits such light, making all the ten directions golden. And around the Pārijāta tree, hundreds of thousands of millions of nayutas of past Buddhas, present Buddhas, and the palaces of the gods and dragons, the constellations, suns and moons, and the heavenly demon Māra Pāpīyas (波旬), are all greatly terrified and fall to the ground. Great Awakened World Honored One, I wish that you would explain to us, the four assemblies, the power of this divine light and freedom. From countless millions of nayutas of past Buddhas and present Buddhas, I have never seen such a form of divine light. I wish you would explain it.』

At that time, Mañjuśrī, the Dharma Prince Bodhisattva Mahāsattva, wishing to resolve his own doubts and seeing that the four assemblies were all in doubt, wished to repeat this

【English Translation】 English version

T21 No. 1289 The Sutra of the Majestic Virtue of Kumāra Jīvaka Spoken by the Buddha

No. 1289

The Sutra of the Majestic Virtue of Kumāra Jīvaka Spoken by the Buddha

Translated by the Tripiṭaka Master Bukong of the Great Guangzhi Monastery

Thus have I heard. At one time, the Buddha was in the Joyful Garden of the Trāyastriṃśa Heaven (忉利天), in a precious palace under the Pārijāta tree (波利質多羅樹). The Tathāgata possesses immeasurable wisdom and regards all sentient beings as his only child. At that time, there were hundreds of thousands of millions of nayutas (那由他) of great Bodhisattvas, as well as Śrāvakas (聲聞), Pratyekabuddhas (辟支佛), and those who had attained the four stages of Arhatship. There were also hundreds of thousands of lights, countless Bhikṣus (比丘), Bhikṣuṇīs (比丘尼), Upāsakas (優婆塞), and Upāsikās (優婆夷). Gods, dragons, Yakṣas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), Garuḍas (迦樓羅), Kiṃnaras (緊那羅), Mahoragas (摩睺羅伽), humans, non-humans, and others all encountered this light, and their body hair stood on end. Their own light was concealed and did not appear. And this triple thousand great thousand world, up to the Thirty-three Heavens, down to the eighteen levels of hell. All the suns and moons, the Southern Dipper and Northern Dipper, and the palaces of the gods, dragon palaces, palaces of the immortals, and the palaces of the heavenly demons and heretics all trembled, lost their light, and their bodies trembled, unable to support themselves. At that time, Mañjuśrī Bodhisattva (文殊師利菩薩) immediately rose from his seat, went before the Buddha, prostrated himself with his five limbs on the ground, and said to the Buddha, 'Today, the Tathāgata, with the power of Samyak-saṃbuddha (大正遍知力), majestic virtue, and freedom, emits such light, making all the ten directions golden. And around the Pārijāta tree, hundreds of thousands of millions of nayutas of past Buddhas, present Buddhas, and the palaces of the gods and dragons, the constellations, suns and moons, and the heavenly demon Māra Pāpīyas (波旬), are all greatly terrified and fall to the ground. Great Awakened World Honored One, I wish that you would explain to us, the four assemblies, the power of this divine light and freedom. From countless millions of nayutas of past Buddhas and present Buddhas, I have never seen such a form of divine light. I wish you would explain it.' At that time, Mañjuśrī, the Dharma Prince Bodhisattva Mahāsattva, wishing to resolve his own doubts and seeing that the four assemblies were all in doubt, wished to repeat this

---

義。而說偈言。

大雄猛世尊　　師子奮迅王 　神光遍十方　　天宮諸龍宮 　參辰日月天　　並此三千界 　咸悉作金色　　自身及他身 　威德自隱沒　　天人阿修羅 　四眾大怖畏　　唯愿天中天 　為我顯斯法

爾時文殊師利法王子。說此偈已。時眾會中復有百千萬億天人阿修羅等。及比丘比丘尼優婆塞優婆夷人非人等。咸皆有疑各從座起異口同音前詣佛所。而說偈言。

善哉天中天　　久遠成正覺 　今日得自在　　普放大光明 　其光皆五色　　隱蔽三千界 　我從久遠來　　未曾遇斯瑞 　唯愿大慈悲　　顯說斯妙義

時諸天人說是偈已。重白佛言世尊。唯愿世尊開我迷昧。大慈大悲速為我說。爾時如來光明日光曜還來繞佛三匝。從佛頂入普告大眾。今日如來憐愍眾生如羅睺羅。又令一切有情皆得出離三途苦難。說此語時。會中有六師外道。尼乾子等而為上首。從座而起白佛言。瞿曇先言令一切眾生得離三塗之苦。又言我憐愍諸有情如羅睺羅者。是事皆悉妄語。汝瞿曇近出釋宮。于雪山間六年修道。今稱我得成等正覺轉大法輪。誑諸眾生皆令墮落地獄。汝瞿曇雖是釋眾。久居山間多學幻術或學妖魅。虛誑眾生諂稱我得道果。瞿曇若得道果具一切智。汝若得道果成正覺者。云何道

【現代漢語翻譯】 現代漢語譯本：於是（文殊師利法王子）說了這首偈：

『大雄猛世尊（偉大的、雄猛的世尊），師子奮迅王（像獅子一樣奮迅的王者）， 神光遍十方（神聖的光芒照遍十方），天宮諸龍宮（照亮天宮和各個龍宮）， 參辰日月天（星辰、日月諸天），並此三千界（以及這三千大千世界）， 咸悉作金色（全都變成金色），自身及他身（自身和他身）， 威德自隱沒（威德自然隱沒），天人阿修羅（天人阿修羅）， 四眾大怖畏（四眾弟子都感到非常害怕），唯愿天中天（只希望天中之天）， 為我顯斯法（為我們顯現這妙法）。』

這時，文殊師利法王子說完這首偈后，當時在法會中的又有百千萬億的天人、阿修羅等，以及比丘（男性出家眾）、比丘尼（女性出家眾）、優婆塞（在家男居士）、優婆夷（在家女居士）、人和非人等，都心存疑惑，各自從座位上站起來，異口同聲地來到佛陀面前，說了這首偈：

『善哉天中天（偉大的天中之天），久遠成正覺（在久遠之前就已經成就正覺）， 今日得自在（今日獲得自在），普放大光明（普放廣大的光明）， 其光皆五色（那光明都是五色的），隱蔽三千界（隱蔽了三千大千世界）， 我從久遠來（我從久遠以來），未曾遇斯瑞（從未遇到過這樣的祥瑞）， 唯愿大慈悲（只希望您大慈大悲），顯說斯妙義（顯說這微妙的意義）。』

這時，諸天人說完這首偈后，再次對佛陀說：『世尊，唯愿世尊開啟我們的迷惑，以大慈大悲之心迅速為我們解說。』這時，如來的光明和日光又再次環繞佛陀三圈，從佛頂進入，普告大眾：『今日如來憐憫眾生如同羅睺羅（佛陀的兒子）。又令一切有情都能出離三途（地獄、餓鬼、畜生）的苦難。』說完這話時，法會中有六師外道，以尼乾子（六師外道之一）等為首，從座位上站起來對佛陀說：『瞿曇（釋迦牟尼佛的姓氏）先前說令一切眾生得離三塗之苦，又說你憐憫諸有情如同羅睺羅，這些事情全都是妄語。你瞿曇是最近才離開釋迦族的宮殿，在雪山之間修行了六年，現在卻自稱已經成就等正覺，轉大法輪，欺騙眾生，使他們墮落地獄。你瞿曇雖然是釋迦族的人，但長期居住在山間，學了很多幻術或者妖魅之術，虛假地欺騙眾生，諂媚地說自己得到了道果。瞿曇如果得到了道果，具足一切智慧，你如果得到了道果，成就了正覺，怎麼會這樣呢？』

【English Translation】 English version: Then, the Dharma Prince Manjushri (文殊師利法王子) spoke this verse:

'Great heroic World-Honored One (大雄猛世尊), Lion-like valiant king (師子奮迅王), Divine light pervades the ten directions (神光遍十方), Heavenly palaces and dragon palaces (天宮諸龍宮), Stars, sun, moon, and heavens (參辰日月天), And this entire three-thousandfold world (並此三千界), All are turned to gold (咸悉作金色), One's own body and the bodies of others (自身及他身), Majesty and virtue are naturally concealed (威德自隱沒), Gods, humans, and asuras (天人阿修羅), The four assemblies are greatly fearful (四眾大怖畏), Only wish, O Heaven above heavens (唯愿天中天), To reveal this Dharma for us (為我顯斯法).'

At that time, after the Dharma Prince Manjushri spoke this verse, in the assembly there were hundreds of thousands of millions of gods, humans, asuras, etc., as well as bhikshus (比丘, male monastics), bhikshunis (比丘尼, female monastics), upasakas (優婆塞, male lay practitioners), upasikas (優婆夷, female lay practitioners), humans, and non-humans, all with doubts. They rose from their seats and, with one voice, went before the Buddha and spoke this verse:

'Excellent, Heaven above heavens (善哉天中天), Long ago you attained perfect enlightenment (久遠成正覺), Today you have gained freedom (今日得自在), Universally emitting great light (普放大光明), Its light is all five-colored (其光皆五色), Concealing the three-thousandfold world (隱蔽三千界), From a long time ago (我從久遠來), We have never encountered such an auspicious sign (未曾遇斯瑞), We only wish for great compassion (唯愿大慈悲), To reveal and explain this wonderful meaning (顯說斯妙義).'

Then, the gods and humans, having spoken this verse, again said to the Buddha: 'World-Honored One, we only wish that the World-Honored One would open our minds and dispel our confusion, and with great compassion, quickly explain this to us.' At that time, the light and radiance of the Tathagata (如來) returned and circled the Buddha three times, entering from the crown of his head, and universally announced to the assembly: 'Today, the Tathagata has compassion for sentient beings as for Rahula (羅睺羅, Buddha's son). Moreover, he enables all sentient beings to escape the suffering of the three evil paths (三途, hell, hungry ghosts, and animals).' As he spoke these words, in the assembly there were the Six Heretical Teachers, with Nigantha (尼乾子, one of the Six Heretical Teachers) and others as their leaders, who rose from their seats and said to the Buddha: 'Gautama (瞿曇, Buddha's family name), you previously said that you would enable all sentient beings to escape the suffering of the three evil paths, and also said that you have compassion for all sentient beings as for Rahula. These things are all false. You, Gautama, only recently left the Shakya (釋迦) palace and practiced in the snowy mountains for six years. Now you claim to have attained perfect enlightenment and turn the Dharma wheel, deceiving sentient beings and causing them to fall into hell. You, Gautama, although you are from the Shakya clan, have lived in the mountains for a long time and have learned many illusions or demonic arts, falsely deceiving sentient beings and flatteringly claiming that you have attained the fruit of the path. Gautama, if you have attained the fruit of the path and possess all wisdom, if you have attained the fruit of the path and achieved perfect enlightenment, how could this be?'

---

來道去生滅無定。瞿曇即非一切智。若言具一切智者。瞿曇既有無量神力。於此會中有無窮眾生。令墮地獄云何救濟。是時六師外道踴身空中。起大猛火乃放大風雨。或時手化出刀山。或時出猛火。令一切來聽法者。皆悉受大苦惱。或震動三千大千世界。或時令地分裂涌出濩湯。或時令忉利天歡喜園波利質多羅樹皆悉摧折。或空中化出山。或時擎大石。或時東西南北騰空。自在行住坐臥無有障礙。是時眾會各作是言。實是如來無一切智對於外道。是彼外道實具一切智勝於如來。又諸眾生眾會各作是言。沙門瞿曇近出釋宮至於雪山。今云成佛。既得成佛即令具一切智。是彼瞿曇但說人空法空。無有是處。我等不可取信也。既得成正覺者。云何是彼瞿曇伯叔弟提婆達多。日夜惱亂何不降伏。如彼一人尚不能化。云何能化人天及諸菩薩耶。此外道從無量劫來。修集不可思議法門。今顯如是大自在力。我等速歸依外道。堪與我等作大和尚。我等速詣向彼受學。爾時如來結跏趺坐。入于旋陀羅尼三昧。從其頂毫放千光明。一一光中各百千化佛。復放千光明。遍照此三千大千世界。上至非想非非想天。下照四十二億恒河沙等世界。其光復照東方四十二億恒河沙佛國。東西南北四維上下皆悉普照。於時十方大地六反震動。天雨寶華繽

【現代漢語翻譯】 現代漢語譯本：來、道、去、生、滅，皆無定數。（沙門）瞿曇（釋迦牟尼佛的稱號）並非具一切智慧者。如果說他具有一切智慧，（那麼）瞿曇既然有無量的神通力量，在這法會中有無窮的眾生，（如果）讓他們墮入地獄，又如何救濟呢？ 這時，六師外道（古印度六個著名的外道宗師）踴身飛到空中，燃起巨大的猛火，又放出狂風暴雨，有時用手幻化出刀山，有時變出猛火，讓所有來聽法的人，都遭受巨大的痛苦煩惱。有時震動三千大千世界，有時使大地分裂涌出沸騰的湯水，有時使忉利天（欲界六天之一）歡喜園中的波利質多羅樹（忉利天宮中的樹名）全部摧折。有時在空中幻化出山，有時舉起巨大的石頭，有時在東西南北騰空，自在地行走、站立、坐臥，沒有障礙。 這時，大眾各自說道：『看來如來（佛的稱號）沒有一切智慧，比不上外道。這些外道才真正具有一切智慧，勝過如來。』又有許多眾生和與會者各自說道：『沙門瞿曇（釋迦牟尼佛的稱號）不久前才離開釋迦族的宮殿，到雪山修行，現在就說成佛了。即使成佛了，就說他具有一切智慧。這個瞿曇只是說人空、法空，沒有這樣的道理。我們不能相信他。』既然已經成就正覺，為什麼他的堂兄弟提婆達多（佛陀的堂兄弟，屢次加害佛陀）日夜惱亂他，卻不能降伏？連提婆達多這樣一個人都不能教化，又怎麼能教化人、天以及諸菩薩呢？這些外道從無量劫以來，修集不可思議的法門，現在顯現出如此大的自在力量。我們趕快歸依外道，他們可以做我們的大和尚。我們趕快去向他們學習。』 這時，如來（佛的稱號）結跏趺坐，進入旋陀羅尼三昧（一種禪定狀態）。從他的頂髻毫毛中放出千萬道光明，每一道光明中各有百千化佛，又放出千萬道光明，遍照這三千大千世界，上至非想非非想天（三界天的最高層），下照四十二億恒河沙數等世界。光明又照耀東方四十二億恒河沙數佛國，東西南北四維上下全部普照。這時，十方大地六種震動，天空降下繽紛的寶華。

【English Translation】 English version: Coming, paths, going, birth, and death are all impermanent. (The ascetic) Gautama (an epithet of Shakyamuni Buddha) is not omniscient. If it is said that he possesses all wisdom, then since Gautama has immeasurable divine powers, and there are endless beings in this assembly, how can he rescue them if they fall into hell? At that time, the Six Heretical Teachers (six famous non-Buddhist teachers in ancient India) leaped into the air, ignited great fierce fires, and released violent winds and rain. Sometimes they conjured up mountains of knives with their hands, and sometimes they produced fierce flames, causing all those who came to listen to the Dharma to suffer great pain and affliction. Sometimes they shook the three thousand great thousand worlds, and sometimes they caused the earth to split open and boiling water to gush forth. Sometimes they caused the Pārijāta tree (a tree in the Trayastrimsha Heaven) in the Joyful Garden of the Trayastrimsha Heaven (one of the six heavens of the Desire Realm) to be completely destroyed. Sometimes they conjured up mountains in the air, and sometimes they held up huge stones. Sometimes they soared in the east, west, south, and north, freely walking, standing, sitting, and lying down without any obstruction. At that time, the assembly members each said: 'It seems that the Tathagata (an epithet of the Buddha) does not have all wisdom and is not as good as the heretics. These heretics truly possess all wisdom and are superior to the Tathagata.' Furthermore, many beings and attendees each said: 'The ascetic Gautama (an epithet of Shakyamuni Buddha) recently left the Shakya clan's palace and went to the Himalayas to practice. Now they say he has become a Buddha. Even if he has become a Buddha, they say he possesses all wisdom. This Gautama only speaks of the emptiness of persons and the emptiness of dharmas; there is no such principle. We cannot believe him.' Since he has attained perfect enlightenment, why is it that his cousin Devadatta (Buddha's cousin, who repeatedly harmed the Buddha) harasses him day and night, yet he cannot subdue him? If he cannot transform even Devadatta, how can he transform humans, devas, and all the Bodhisattvas? These heretics have cultivated inconceivable Dharma methods for countless kalpas and are now displaying such great power of freedom. Let us quickly take refuge in the heretics; they can be our great Upadhyayas (teachers). Let us quickly go to them to learn.' At that time, the Tathagata (an epithet of the Buddha) sat in the lotus position and entered the Samadhi of the Revolving Dharani (a state of meditative concentration). From the white hair between his eyebrows, he emitted thousands of rays of light, and in each ray of light, there were hundreds of thousands of manifested Buddhas. He then emitted thousands of rays of light again, illuminating the three thousand great thousand worlds, reaching up to the Heaven of Neither Perception nor Non-Perception (the highest realm of the Three Realms), and illuminating down to forty-two billion Ganges-sand-like worlds. The light also illuminated forty-two billion Ganges-sand-like Buddha lands in the east, and it universally illuminated all directions—east, west, south, north, the four intermediate directions, above, and below. At that time, the great earth in the ten directions shook in six ways, and precious flowers rained down in profusion.

---

紛而下。是光中化佛各出種種音聲。復散無價香各作是言。今日如來大慈大悲。愍念眾生故顯斯瑞。其震動者有二種。一者大動。二者小動。所為此三千大千世界。及須彌山鐵圍山目真鄰陀山摩訶目真鄰陀山。悉皆震動者名為小動。大動者為十方大地。上至四十二億恒河沙世界。下至清凈無垢王如來佛所。其中所有江河大海。及諸小山大山日宮月宮星辰等天。皆悉震動六反大動名為大動。爾時十方諸佛及諸大菩薩聲聞緣覺辟支佛等普來雲集。一一菩薩各有二萬眷屬來詣佛所。諸菩薩等眾諸佛。各隨面門放五色光。亦遍照十方世界。時彼諸外道惛亂迷悶。所有威光並隱悉沒。其地踴出鑊湯。變成阿耨大池。其受苦眾生。各乘白寶蓮華從地踴出。此諸外道變成火聚。自燒其身升空而去。時十方諸佛及諸菩薩各作是贊言。善哉善哉大雄猛世尊。能與眾生作大福田。令諸外道悉皆退散。所有受苦眾生皆令離苦。實嘆希有正覺世尊。時彼來眾會見是事已。咸皆善眼各舍邪心。歸依于佛求諸善事。至心懺悔各得證果。爾時如來告文殊師利言。善男子我于無量劫修三摩跋陀。為諸有情悉得解脫。如來又有無量甚深陀羅尼門。為諸眾生斷一切業障。善男子汝今諦聽吾當為汝顯。說此語時此會中大眾。及十方諸佛諸大菩薩聲聞緣覺五通神

【現代漢語翻譯】 現代漢語譯本：紛紛揚揚地降落。這些光芒中化現的佛陀各自發出各種各樣的聲音，又散發出無數珍貴的香氣，各自說道：『今日如來以大慈大悲之心，憐憫眾生，所以顯現這種瑞相。』震動有兩種，一是大動，二是小動。所震動的三千大千世界，以及須彌山（Sumeru，宇宙中心的神山），鐵圍山（Chakravada，環繞世界的山脈），目真鄰陀山（Muchilinda，蛇王守護的山），摩訶目真鄰陀山（Mahamuchilinda，更大的蛇王守護的山），全部震動，這稱為小動。大動是指十方大地，上至四十二億恒河沙世界，下至清凈無垢王如來佛（Vimalakirti-nirdesa，佛名）所在之處，其中所有的江河大海，以及各種小山大山，日宮月宮，星辰等天界，全都震動六次，這種巨大的震動稱為大動。 這時，十方諸佛以及各位大菩薩、聲聞、緣覺、辟支佛等普遍前來聚集。每一位菩薩各有兩萬眷屬前來佛陀所在之處。各位菩薩等眾諸佛，各自從面門放出五色光芒，也普遍照耀十方世界。當時那些外道昏亂迷悶，所有的威光都隱沒消失。地面涌出鑊湯（boiling cauldron，沸騰的湯鍋），變成阿耨大池（Anavatapta，清涼無熱惱的湖）。那些受苦的眾生，各自乘坐白寶蓮花從地底涌出。這些外道變成火堆，自己焚燒身體，升空而去。這時，十方諸佛以及各位菩薩各自讚嘆道：『善哉善哉！大雄猛的世尊，能夠為眾生創造巨大的福田，使所有外道都退散，使所有受苦的眾生都脫離痛苦。實在令人讚嘆，正覺的世尊！』當時前來的大眾見到這種景象后，都以善良的眼光看待，各自捨棄邪惡之心，歸依佛陀，尋求各種善事，至誠懺悔，各自證得果位。 這時，如來告訴文殊師利（Manjushri，智慧第一的菩薩）說：『善男子，我于無量劫來修習三摩跋陀（Samapatti，正定），爲了使所有有情眾生都能得到解脫。如來又有無數甚深的陀羅尼門（Dharani，總持法門），爲了使眾生斷除一切業障。善男子，你現在仔細聽，我將為你顯說。』說這些話的時候，這個法會中的大眾，以及十方諸佛、各位大菩薩、聲聞、緣覺、五通神（擁有五種神通的神仙）

【English Translation】 English version: Falling down in profusion. The Buddhas transformed from these lights each emitted various sounds and scattered countless precious fragrances, each saying: 'Today, the Tathagata (如來，another name for Buddha) with great compassion and mercy, pities sentient beings, therefore manifesting this auspicious sign.' There are two types of shaking: one is a great shaking, and the other is a small shaking. The shaking of the three thousand great thousand worlds, as well as Mount Sumeru (須彌山，the divine mountain at the center of the universe), Chakravada Mountains (鐵圍山，the mountain range surrounding the world), Mount Muchilinda (目真鄰陀山，the mountain guarded by the serpent king), and Mount Mahamuchilinda (摩訶目真鄰陀山，the mountain guarded by the greater serpent king), all shaking, is called a small shaking. A great shaking refers to the ten directions of the earth, up to forty-two billion Ganges sand worlds, down to where the Vimalakirti-nirdesa Tathagata Buddha (清凈無垢王如來佛，name of a Buddha) is located, where all the rivers, seas, and various small and large mountains, the palaces of the sun and moon, the stars, and the heavens, all shake six times; this great shaking is called a great shaking. At this time, the Buddhas of the ten directions, as well as the great Bodhisattvas, Shravakas (聲聞，disciples who learn by hearing), Pratyekabuddhas (緣覺，those who attain enlightenment on their own), and Pratyeka Buddhas (辟支佛，another name for Pratyekabuddhas), universally came to gather. Each Bodhisattva had twenty thousand attendants who came to the Buddha's location. The Bodhisattvas and Buddhas each emitted five-colored light from their faces, also universally illuminating the ten directions of the world. At that time, those heretics were confused and bewildered, and all their majestic light was hidden and disappeared. Boiling cauldrons (鑊湯，boiling cauldron) emerged from the ground, transforming into Anavatapta lakes (阿耨大池，a cool, undisturbed lake). Those suffering beings each rode on white jeweled lotus flowers, emerging from the ground. These heretics transformed into piles of fire, burning their own bodies, ascending into the sky and departing. At this time, the Buddhas of the ten directions and the Bodhisattvas each praised, saying: 'Excellent, excellent! Greatly heroic and mighty World Honored One, able to create great fields of merit for sentient beings, causing all heretics to retreat and scatter, causing all suffering beings to be liberated from suffering. Truly admirable, the perfectly enlightened World Honored One!' At that time, the assembled masses, upon seeing this scene, all looked with kind eyes, each abandoning their evil hearts, taking refuge in the Buddha, seeking various good deeds, sincerely repenting, and each attaining the fruit of enlightenment. At this time, the Tathagata told Manjushri (文殊師利，the Bodhisattva foremost in wisdom), saying: 'Good son, I have cultivated Samapatti (三摩跋陀，correct concentration) for countless eons, in order to enable all sentient beings to attain liberation. The Tathagata also has countless profound Dharani gates (陀羅尼，mantras or spells), in order to enable sentient beings to cut off all karmic obstacles. Good son, now listen carefully, I will reveal and explain them to you.' When these words were spoken, the assembly in this Dharma gathering, as well as the Buddhas of the ten directions, the great Bodhisattvas, Shravakas, Pratyekabuddhas, and the five kinds of supernatural powers (五通神，deities with five supernatural powers)

---

仙。于如來前發大弘願。白佛言世尊。今日如來以大悲力。欲顯大神力功德圓滿陀羅尼。我等諸侍從眾亦有大陀羅尼。於五濁惡世中饒益眾生。唯愿世尊許我等說。是彼菩薩及諸聲聞緣覺所獻神咒。各現變相本業因緣。饒益有情神通自在。一一菩薩各作是語。我此神咒堪與眾生作大福田。于如來前獻最後供。其數有八十恒河沙等那由他眾。各作是說。爾時如來密化自身。于大會中作金毗羅童子。身長千尺復有千頭。身生千臂大叫哮吼。是彼十方諸獻咒眾菩薩。及諸聲聞虛空隱沒共不現。唯有童子一身更無有人。於時如來告大會。汝等勿怖各現本處。是菩薩及一切所獻咒者。皆悉除心怖畏現其本身。爾時阿難從座而起。前詣佛所白佛言。如來是彼童子有何威力修何智慧。現如是神通之相。十方諸來菩薩及諸眾生如來。各顯現所咒並悉隱沒。唯獨一身無有過者。爾時阿難欲重宣此義。而說偈言。

世尊大自在　　威德無有比 　我從久遠劫　　未聞如是事 　唯愿大聖尊　　顯說所由以

說此偈已重白佛言。愿為我等說是神通之相。

爾時佛告阿難及諸大眾。善男子我于無量劫來難行。種種智種種慧為求法故。頭目髓腦喜悅佈施為求正法故。今日得正覺降於欲界魔故。又令五濁眾生聞我此咒。令得遠離三

【現代漢語翻譯】 現代漢語譯本： 仙人（指具有神通的修行者）。在如來佛前發下宏大的誓願，稟告佛說：『世尊，今日如來以大慈悲的力量，想要顯現大神力功德圓滿陀羅尼（一種強大的咒語）。我們這些侍從也都有大陀羅尼，能在五濁惡世中饒益眾生。只希望世尊允許我們宣說。』這些是那些菩薩以及聲聞緣覺（佛教修行者）所獻上的神咒，各自顯現變相和本業因緣，饒益有情眾生，神通自在。每一位菩薩都這樣說：『我的這個神咒，堪能為眾生作大福田（積功德的機會），在如來佛前獻上最後的供養。』他們的數量有八十恒河沙（極多的數量）等那由他（更大的數量）眾，各自都這樣說。 這時，如來佛秘密地化現自身，在大法會中變成金毗羅（佛教護法神）童子，身長千尺，並且有千個頭，身上生出千條手臂，大聲叫喊怒吼。那些十方前來獻咒的菩薩，以及各位聲聞，都在虛空中隱沒，共同不現身。只有童子一人，再沒有其他人。這時，如來佛告訴大眾：『你們不要害怕，各自顯現出原來的處所。』這些菩薩以及所有獻咒的人，都消除了心中的怖畏，顯現出他們本身。 這時，阿難（佛陀的十大弟子之一）從座位上站起來，走到佛前稟告佛說：『如來所變的這個童子，具有什麼樣的威力，修習了什麼樣的智慧，才能顯現出這樣的神通之相？十方前來的菩薩以及各位眾生，如來您各自顯現所持的咒語，並且全部隱沒，唯獨這個童子一身沒有超過他的。』這時，阿難想要再次宣說這個意義，於是說了偈語： 『世尊您大自在，威德無比，我從久遠劫以來，從未聽聞過這樣的事情。只希望大聖尊，顯說其中的緣由。』 說完這個偈語后，再次稟告佛說：『希望您為我們解說這個神通之相。』 這時，佛告訴阿難以及各位大眾：『善男子，我于無量劫以來，難行種種智種種慧，爲了求法，頭目髓腦都歡喜地佈施，爲了求正法。今日才得正覺，降伏欲界魔。又令五濁眾生聽聞我的這個咒語，令他們得以遠離三惡道。』

【English Translation】 English version: A celestial being (referring to a practitioner with supernatural powers) made a great vow before the Tathagata (Buddha). He said to the Buddha, 'Venerable One, today the Tathagata, with great compassion, wishes to reveal the Dharani (a powerful mantra) of great divine power, meritorious virtues, and perfect fulfillment. We, your attendants, also possess great Dharanis, capable of benefiting sentient beings in this world of five turbidities. We only hope that the Venerable One will permit us to speak them.' These are the divine mantras offered by those Bodhisattvas and Sravaka-Pratyekabuddhas (Buddhist practitioners), each manifesting transformations and the karmic causes of their original deeds, benefiting sentient beings with supernatural powers and freedom. Each Bodhisattva spoke thus: 'This divine mantra of mine is capable of serving as a great field of merit (opportunity to accumulate merit) for sentient beings, offering the final offering before the Tathagata.' Their number was eighty Ganges sands (an extremely large number) and Nayutas (an even larger number) of beings, each speaking in this way. At this time, the Tathagata secretly transformed himself, appearing in the great assembly as the Kimpira (a Buddhist guardian deity) youth, a thousand feet tall, with a thousand heads, and a thousand arms emerging from his body, shouting and roaring loudly. Those Bodhisattvas who came from the ten directions to offer mantras, as well as the Sravakas, all vanished into the void, jointly disappearing. Only the youth remained, with no one else present. At this time, the Tathagata told the assembly, 'Do not be afraid; each of you manifest your original places.' These Bodhisattvas and all those who offered mantras, all dispelled the fear in their hearts and manifested their original forms. At this time, Ananda (one of the Buddha's ten great disciples) rose from his seat and approached the Buddha, saying, 'What power does this youth, transformed by the Tathagata, possess, and what wisdom has he cultivated, that he can manifest such a supernatural appearance? The Bodhisattvas and all sentient beings who came from the ten directions, the Tathagata, you each manifested the mantras you hold, and all vanished, yet this youth alone surpasses them all.' At this time, Ananda wished to reiterate this meaning, and so he spoke in verse: 'The Venerable One is greatly at ease, with incomparable majestic virtue. Since countless eons ago, I have never heard of such a thing. I only hope that the Great Holy One will reveal the reason for this.' After speaking this verse, he again reported to the Buddha, 'I hope that you will explain this supernatural appearance to us.' At this time, the Buddha told Ananda and the assembly, 'Good men, for countless eons, I have practiced difficult practices, various kinds of wisdom, for the sake of seeking the Dharma (Buddhist teachings). I joyfully gave away my head, eyes, marrow, and brain as alms, for the sake of seeking the true Dharma. Only today have I attained perfect enlightenment, subduing the demons of the desire realm. Furthermore, I cause the sentient beings in the world of five turbidities to hear this mantra of mine, enabling them to be far away from the three evil realms.'

---

涂故。善男子若諸有情比丘比丘尼優婆塞優婆夷清信男清信女。欲成大法擬出世間。或在世間者發意救大苦難。或於世間作大醫王。善療眾病者。欲降諸天魔制於外道者。當於二七日間空一凈室。白月圓滿日香泥塗地隨心所造壇中著種種果子。及采白花供養。若冬月無花者。以五色雜彩剪作花散壇中。晝夜三時行道禮拜。誦咒日誦三千夜誦六千。行道身著白衣三日一浴。出入衣別黃帛。纏頭。其壇四角柏木作桂。一面懸八幡四八三十二。壇中置一百瓷香爐。燒沉水香及薰陸香白膠香等。其壇夜間慎勿著燈。闇誦其咒。行人面向西起誦咒勿坐也。至滿七日及以至二七日來。離諸貪著及遠房室。夜間止宿獨須一室。勿共別人臥宿。又善男子行人食飲。勿令婦人造之。男子作之當與行人。作飲食柴亦須薰香。擇取好時者。水亦取凈泉用之。其作食之人。常當誦咒。飯具熟以便盛印之。若不爾者被惡神啖香美。行人食無味。善男子若依奉行者。悟達一切徹表玄靈。

爾時如來慈光威德最勝法輪顯說秘言徐徐唱曰。

南無大自在力威化身金毗羅童子吼王佛。

南無清凈海幢功德大自在釋迦牟尼佛。

南無四十八愿真等正覺無瑕穢佛。

南無十方諸佛無邊化應報身。

名冥幽顯金剛力士。聽

【現代漢語翻譯】 現代漢語譯本： 涂故（名字）。善男子，如果諸位有情，包括比丘（出家男子）、比丘尼（出家女子）、優婆塞（在家男居士）、優婆夷（在家女居士）、清信男（虔誠的男子）、清信女（虔誠的女子），想要成就大法，打算出世間，或者身處世間卻發願救助大苦難，或者在世間做偉大的醫王，善於治療各種疾病，想要降伏諸天魔，制服外道，應當在十四天內（二七日）空出一間乾淨的房間，在白月圓滿之日，用香泥塗地，隨心所欲地建造壇場，在壇中放置各種果子，以及採摘白色花朵供養。如果冬天沒有花，可以用五色雜彩剪成花散在壇中。晝夜三個時辰行道禮拜，誦咒，每天誦三千遍，夜晚誦六千遍。行道時身穿白色衣服，每三天沐浴一次。出入時穿戴另外的黃色絲綢衣物，纏在頭上。壇的四個角用柏木做柱子。一面懸掛八幡，四八共三十二個。壇中放置一百個瓷香爐，燒沉水香以及薰陸香、白膠香等。壇在夜間不要點燈，在黑暗中誦咒。修行人面向西方開始誦咒，不要坐著。到滿七天乃至十四天時，遠離各種貪戀執著，遠離房室。夜間住宿必須獨自一室，不要和別人同睡。還有，善男子，修行人吃的食物和飲料，不要讓婦人制作。由男子製作，應當交給修行人。製作飲食的柴火也需要用香薰過，選擇好的時辰。水也要取用乾淨的泉水。製作食物的人，常常應當誦咒。飯菜煮熟后，要用印封好。如果不這樣做，會被惡神吃掉香味，修行人吃起來就沒有味道。善男子，如果按照這樣奉行，就能領悟一切，通達玄妙。

這時，如來慈光威德最勝法輪顯說秘言，緩緩唱道：

南無大自在力威化身金毗羅童子吼王佛（皈依具有大自在力量，威猛變化的化身，名為金毗羅的童子吼王佛）。

南無清凈海幢功德大自在釋迦牟尼佛（皈依清凈如海，具有寶幢般功德，大自在的釋迦牟尼佛）。

南無四十八愿真等正覺無瑕穢佛（皈依發了四十八大愿，證得真正平等覺悟，沒有瑕疵污垢的佛）。

南無十方諸佛無邊化應報身（皈依十方諸佛無邊無際的化身和應身、報身）。

名冥幽顯金剛力士（名為冥幽顯的金剛力士）。聽

【English Translation】 English version: Tu Gu (name). Good men, if any sentient beings, including Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (lay male devotees), Upasikas (lay female devotees), believing men, and believing women, wish to achieve great Dharma, intend to transcend the world, or, while in the world, vow to relieve great suffering, or become great physicians in the world, skilled in treating various diseases, wishing to subdue the demons of the heavens and control external paths, they should, within fourteen days (two weeks), empty a clean room. On the day of the full white moon, smear the ground with fragrant mud, construct an altar according to their wishes, and place various fruits and gather white flowers for offerings in the altar. If there are no flowers in winter, they can cut flowers from five-colored miscellaneous silks and scatter them in the altar. They should practice the path, prostrate, and recite mantras three times during the day and six thousand times at night. When practicing the path, they should wear white clothes and bathe once every three days. When entering and leaving, they should wear separate yellow silk clothes wrapped around their heads. The four corners of the altar should be made of cypress wood pillars. Eight banners should be hung on one side, totaling thirty-two (four times eight). One hundred porcelain incense burners should be placed in the altar, burning agarwood, frankincense, white benzoin, and other fragrances. The altar should not be lit at night; recite the mantras in the dark. The practitioner should face west and begin reciting the mantras without sitting. Upon completion of seven days, or even fourteen days, they should stay away from all attachments and stay away from the room. At night, they must stay alone in a room and not sleep with others. Furthermore, good men, the food and drink of the practitioner should not be prepared by women. It should be prepared by men and given to the practitioner. The firewood for preparing food should also be fumigated with incense, and a good time should be chosen. The water should also be taken from a clean spring. The person preparing the food should always recite mantras. Once the food is cooked, it should be sealed with a stamp. If this is not done, the fragrance will be eaten by evil spirits, and the practitioner will find the food tasteless. Good men, if they follow these practices, they will awaken to everything and understand the profound and mysterious.

At that time, the Tathagata's compassionate light, majestic virtue, and supreme Dharma wheel revealed secret words, slowly chanting:

Namo Mahasvastabalavikramanavesa Kimpila Kumara Simhanada Buddha (Homage to the Buddha named Kimpila Kumara Simhanada, who possesses great power, majestic transformation, and is the embodiment of a roaring lion).

Namo Suddhasamudradhvaja Gunamahaprabhava Sakyamuni Buddha (Homage to Sakyamuni Buddha, who is pure as the ocean, possesses the banner of merit, and has great power).

Namo Astacatvarimsatpranidhana Satyasammasambuddha Nirmala Buddha (Homage to the Buddha who made forty-eight great vows, attained true and equal enlightenment, and is without blemish or impurity).

Namo Dasadisa Buddhanam Anantakaya Sambhogakaya (Homage to the Buddhas of the ten directions, with their infinite manifested bodies, reward bodies).

Named Ming You Xian Vajra Warrior (Named Ming You Xian Vajra Warrior). Listen.

---

說此本業降伏魔王登正覺菩提之神妙殊咒。愿十方菩薩十八夢王。一一明聽我所說大勝金毗羅童子降天魔術妙神咒陀羅尼。

唵㗭唎陀(上音引反長陀聲)啒㖀哣(短反音引)棲迷吽(長引吽聲反)

咒已三千大千六反震動。十方諸佛及諸菩薩皆證究竟。菩薩聲聞緣覺六通神仙三明大士辟支及諸小菩薩等。皆獲正真覺之道。空中雨寶華繽紛而下。普佛世界香風吹動。天鼓自鳴。水鳥寶林處處皆有。各出種種妙音。讚歎諸佛不可思議神力。

爾時會中有一菩薩名曰藥王。從座立而合掌恭敬。白佛言如來。說如是自在神妙陀羅尼。十方諸佛皆從此度。我從昔來未聞是咒。世界我亦從無量劫來。修習眾大陀羅尼及三摩跋陀門。我于無量佛所。久聞說諸陀羅尼門。我自在亦修持。未曾聞如來以是陀羅尼耶。世尊我等今日發意。修習學此法門。及助如來宣揚教化。唯愿世尊許我受持。爾時世尊贊言。善哉善哉善男子。汝能于如來密藏發意修行及助我法。今正是時。我速說如來知見。令諸眾生必得解脫。時藥王菩薩等及四眾。聞佛許可皆大歡喜一心諦聽受持。藥王菩薩白佛言。世尊若有諸眾生。欲在世間復求出世間者。發意如來像法滅時擬護持使不斷絕者。或發大猛心。欲求如來禪定智慧者。或救眾生苦難者。

【現代漢語翻譯】 現代漢語譯本：現在宣說這能降伏魔王，證得正覺菩提的神妙殊勝咒語。愿十方菩薩和十八夢王，都仔細聆聽我所說的大勝金毗羅童子降伏天魔的奇妙神咒陀羅尼。

唵 㗭唎陀（Om Trida）(上音引反長陀聲) 啒㖀哣（Kuta）(短反音引) 棲迷吽（Ksimih Hum）(長引吽聲反)

誦持此咒后，三千大千世界震動了六次。十方諸佛以及諸菩薩都證得了究竟的境界。菩薩、聲聞、緣覺、六通神仙、三明大士、辟支佛以及諸小菩薩等，都獲得了正真覺悟的道路。空中飄落繽紛的寶華。整個佛世界香風吹拂。天鼓自動鳴響。水鳥和寶林到處都有，各自發出種種美妙的聲音，讚歎諸佛不可思議的神力。

這時，法會中有一位菩薩，名叫藥王（Bhaisajyaraja）。他從座位上站起來，合掌恭敬地對佛說：『如來，您所說的如此自在神妙的陀羅尼，十方諸佛都是由此得度的。我從過去以來從未聽聞過這個咒語。我從無量劫以來，修習各種大的陀羅尼以及三摩跋陀門（Samapada）。我在無量佛的處所，很久以來聽聞過各種陀羅尼門。我自己也自在地修持，卻從未聽聞如來說過這個陀羅尼。世尊，我們今日發願，修習學習這個法門，並且幫助如來宣揚教化。唯愿世尊允許我受持。』

這時，世尊讚歎道：『善哉！善哉！善男子，你能在如來的密藏中發願修行，並且幫助我的佛法。現在正是時候。我將迅速宣說如來的知見，令一切眾生必定得到解脫。』當時，藥王菩薩等以及四眾弟子，聽聞佛的許可，都非常歡喜，一心諦聽受持。藥王菩薩對佛說：『世尊，如果有諸多的眾生，想要在世間或者求出世間，發願在如來像法滅盡時擬護持佛法使之不斷絕，或者發起大猛利心，想要尋求如來的禪定智慧，或者救度眾生脫離苦難。

【English Translation】 English version: Now I will speak this wondrous and supreme mantra that subdues the demon king and attains perfect enlightenment (Bodhi). May all the Bodhisattvas of the ten directions and the Eighteen Dream Kings listen carefully to this wonderful and divine Dharani mantra of the Great Victory Golden-Winged Boy (Kimbiro) for subduing celestial demons.

Om Trida Kuta Ksimih Hum

After reciting this mantra, the three thousand great thousand worlds shake six times. All the Buddhas and Bodhisattvas of the ten directions attain ultimate realization. Bodhisattvas, Sravakas (Sound Hearers), Pratyekabuddhas (Solitary Buddhas), Six-Penetration Immortals, Three-Vidyas Great Adepts, Paccekabuddhas, and all lesser Bodhisattvas, all attain the path of true enlightenment. Precious flowers rain down from the sky in profusion. The entire Buddha-world is stirred by fragrant winds. Heavenly drums sound on their own. Water birds and jeweled forests are everywhere, each emitting various wonderful sounds, praising the inconceivable divine power of the Buddhas.

At that time, a Bodhisattva named Bhaisajyaraja (Medicine King) in the assembly rose from his seat, joined his palms respectfully, and said to the Buddha: 'Tathagata (Thus Come One), the self-existent and wondrous Dharani you have spoken, all the Buddhas of the ten directions have attained liberation through it. I have never heard this mantra before. From countless kalpas (eons) ago, I have practiced various great Dharanis and the Samapada (Equanimity) gate. In the presence of countless Buddhas, I have long heard the exposition of various Dharani gates. I have also freely practiced them, but I have never heard the Tathagata speak of this Dharani. World Honored One, we today make a vow to study and practice this Dharma gate, and to assist the Tathagata in propagating and teaching. May the World Honored One permit me to uphold it.'

At that time, the World Honored One praised him, saying: 'Excellent! Excellent! Good man, you are able to aspire to practice in the secret treasury of the Tathagata and assist my Dharma. Now is the right time. I will quickly speak of the Tathagata's knowledge and vision, so that all sentient beings will surely attain liberation.' At that time, Bhaisajyaraja Bodhisattva and the fourfold assembly, hearing the Buddha's permission, were all greatly delighted and listened attentively to receive and uphold it. Bhaisajyaraja Bodhisattva said to the Buddha: 'World Honored One, if there are many sentient beings who wish to be in the world or seek to transcend the world, who vow to protect the Dharma when the Tathagata's Dharma is about to perish so that it will not be cut off, or who generate a great and vigorous mind, wishing to seek the Tathagata's samadhi (meditative absorption) and wisdom, or who save sentient beings from suffering.

---

先須持如來神咒十萬遍然行諸方法。世尊若有修行人。求見世辯才智者。取訶梨勒七顆白檀香一大兩燒作灰。當顆各別燒白密和。每顆復作七丸。七七四十九丸。將藥向釋迦像前咒一千八遍。平旦時服一丸。於七七日間服盡。身中所有三十六藏。發毛爪齒皮革血肉。筋脈骨髓心肺脾腎。肝膽胞𦝩大腸小腸。屎尿涕唾涎沫汗痰肪𦚻膜䐊𦡲。身中如是不凈之物並皆除斷。身如琉璃內外明徹。辯才天中及諸天羅漢。六通神仙皆作導首。其藥惟忌五辛及酒肉女色等。複次若欲入海龍宮取龍左耳如意寶珠者。先誦前咒一萬遍。取菖蒲根三兩。安息香和搗。向釋迦像前。白密和之作丸。丸如豆許大。以咒咒一百八遍。廣系前壇。將藥壇中燒之。令彼龍宮振烈崩摧大海枯竭。彼諸龍王及阿修羅王宮等。悉碎如微塵。其龍惶怕莫知所以。行人若遣蘇息知其所須者。取白密甘松香和彼藥燒。某龍覺悟及知是人須此寶珠。兩手捧獻行人。欲令彼龍宮及阿修羅宮復舊者。勿燒彼藥。宮即如舊也。複次世尊。若欲修此文殊救萬病者。當取訶梨勒掩果五兩和搗羅篩。先誦前咒一百八遍。即從於佛前䠒跪。一心發大慈心。作醫王想。取男子乳和了。后誦一千八遍。獻佛三日然後取用療病。世尊若人患瘖啞者。與少分服之百日即語。複次若人患眼。于

【現代漢語翻譯】 現代漢語譯本：首先必須持誦如來神咒十萬遍，然後才能施行各種方法。世尊，如果有修行人，想要獲得殊勝的辯才和智慧，就取訶梨勒（一種藥材）七顆，白檀香一大兩，燒成灰。將每顆訶梨勒單獨燒，然後用白蜜混合。每顆灰再做成七個丸子，總共七七四十九個丸子。將藥丸放在釋迦牟尼佛像前，持咒一千八遍。每天早上空腹服用一丸，在七七四十九天內服完。這樣，身體中所有的三十六種不凈之物，如頭髮、指甲、牙齒、面板、血液、肌肉、筋脈、骨髓、心、肺、脾、腎、肝、膽、胞𦝩（膀胱）、大腸、小腸、屎、尿、涕、唾、涎、沫、汗、痰、脂肪、𦚻膜（油脂薄膜）、䐊𦡲（此處指身體內的各種組織），都會被清除乾淨。身體就像琉璃一樣，內外明澈。辯才天女以及諸天、羅漢、六通神仙都會來引導。這種藥忌諱五辛（蔥、蒜、韭菜、薤、興渠）以及酒肉女色等。 其次，如果想要進入海龍宮，取得龍的左耳如意寶珠，先誦持前面的神咒一萬遍。取菖蒲根三兩，與安息香混合搗碎，在釋迦牟尼佛像前，用白蜜調和做成丸子，丸子如豆子般大小。用咒語加持一百零八遍。廣泛地設定壇場。將藥在壇中焚燒，使龍宮震動崩塌，大海枯竭。那些龍王以及阿修羅王的宮殿等，都會碎裂如微塵。龍會驚慌害怕，不知所措。修行人如果願意讓他們平靜下來，知道他們需要什麼，就取白蜜和甘松香，與那種藥混合焚燒。某個龍覺悟到，並且知道這個人需要這個寶珠，就會雙手捧著獻給修行人。如果想要讓龍宮以及阿修羅宮恢復原樣，就不要焚燒那種藥，宮殿就會恢復原樣。 再次，世尊，如果想要修持這個文殊菩薩救治萬病的法門，應當取訶梨勒掩果五兩，混合搗碎過篩。先誦持前面的咒語一百零八遍，然後就在佛前跪下，一心發起大慈悲心，觀想自己是醫王。用男子乳汁調和藥粉，之後誦持一千八遍。獻給佛三天，然後就可以取用它來治療疾病。世尊，如果有人患有瘖啞，給他少量服用，一百天就能說話。再次，如果有人患有眼疾，于

【English Translation】 English version: First, one must recite the Tathagata's divine mantra one hundred thousand times before performing various methods. World Honored One, if there is a practitioner who seeks to acquire outstanding eloquence and wisdom, they should take seven Haritaki fruits (a type of medicinal fruit) and one tael of white sandalwood, burn them into ashes. Burn each Haritaki fruit separately, then mix the ashes with white honey. Make each portion of ash into seven pills, totaling forty-nine pills. Place the pills before an image of Shakyamuni Buddha and chant the mantra one thousand and eight times. Take one pill on an empty stomach each morning, completing the course in forty-nine days. By doing so, all thirty-six impure substances in the body, such as hair, nails, teeth, skin, blood, flesh, tendons, bones, marrow, heart, lungs, spleen, kidneys, liver, gallbladder, bladder, large intestine, small intestine, feces, urine, mucus, saliva, spittle, sweat, phlegm, fat, membranes, and various tissues within the body, will be completely eliminated. The body will become like crystal, clear inside and out. The Goddess of Eloquence, as well as various devas, arhats, and six-powered immortals, will come to guide you. This medicine is to be avoided with the five pungent spices (garlic, onions, leeks, chives, and asafoetida), as well as alcohol, meat, and sexual activity. Furthermore, if one wishes to enter the Dragon Palace in the sea and obtain the wish-fulfilling jewel from the dragon's left ear, first recite the aforementioned mantra ten thousand times. Take three taels of calamus root, mix it with benzoin, and pound it into a powder. In front of an image of Shakyamuni Buddha, mix it with white honey and make pills the size of beans. Bless the pills with the mantra one hundred and eight times. Set up an extensive altar. Burn the medicine in the center of the altar, causing the Dragon Palace to shake and collapse, and the great sea to dry up. The palaces of the dragon kings and asura kings will be shattered into fine dust. The dragons will be terrified and at a loss. If the practitioner wishes to pacify them and knows what they need, take white honey and nard, mix it with the medicine, and burn it. A certain dragon will awaken and know that this person needs the jewel, and will offer it to the practitioner with both hands. If one wishes to restore the Dragon Palace and the Asura Palace to their original state, do not burn that medicine, and the palaces will return to their former condition. Again, World Honored One, if one wishes to practice this Manjushri method for curing all diseases, one should take five taels of Haritaki fruit, mix it, pound it, and sift it. First, recite the aforementioned mantra one hundred and eight times, then kneel before the Buddha with a single-minded and compassionate heart, visualizing oneself as the King of Medicine. Mix the medicinal powder with male breast milk, then recite the mantra one thousand and eight times. Offer it to the Buddha for three days, and then it can be used to treat illnesses. World Honored One, if someone suffers from aphasia, give them a small amount to take, and they will be able to speak within one hundred days. Furthermore, if someone suffers from eye disease, on

---

深室護風。塗藥三日即差。

又法若患聾者。取藥和白膠帶渧之即差。

又法若人患疼者。塗藥即差。

又法若人患跛者。塗藥七日即差。

又法若人患三十六種大風者。取藥和井花水服之。三日即差。

又法欲禁山中百蛇蟲諸大禽獸及象馬牛羊鳥雀等並總不安。當取柏木三尺廣四寸。取藥和書禁文上。其文如是。諸蟲及獸不得在山。若用彼著。我汝當害。彼慇勤木上。書此文向佛前。複誦前咒三千遍作𣐍釘著高山。七獸日內切獸即至彼文處。及百蟲鳥雀蚖蛇蜣螂。諸蟲並集其處。

又法若欲木[樊-大+木]樹令變者。取藥許少分和水𠹀之。三日間作大柏樹。

又法若人令長壽者。取藥和井花水咒七遍。服即長壽命長三劫。

又法若令人轉老作少者。取生石蜜和藥涂面及涂發。即如三十五男女相似。

又法若令人愛樂者。取藥和金帶行。眾人敬愛。

又法若欲講妙法者。取藥涂心。敢眾舌心開辯才。

又法若欲令人端正者。取藥和水洗面。數日即端正。

又法若欲令斷五穀者。取藥和棗服之。三七日即差不食。

又法若人多蛆惡姤忌者。取藥涂心。即不蛆惡姤忌。

又法若人多貪者。取藥和銅末與服之。即不貪。

【現代漢語翻譯】 現代漢語譯本 深室護風：用藥塗抹，三日即可痊癒。

又一方法：如果患有耳聾，取藥與白膠混合，滴入耳中即可痊癒。

又一方法：如果有人患有疼痛，塗抹藥物即可痊癒。

又一方法：如果有人患有跛足，塗抹藥物七日即可痊癒。

又一方法：如果有人患有三十六種大風病，取藥與井花水混合服用，三日即可痊癒。

又一方法：想要禁制山中的各種蛇蟲、大型禽獸以及象、馬、牛、羊、鳥雀等，使它們都感到不安寧，應當取柏木一塊，長三尺，寬四寸，取藥與禁制文書寫在上面。禁制文書如下：『各種蟲類和野獸不得留在此山中。如果違背，我將加害於你。』將此文書寫在慇勤木上，面向佛前，再誦讀之前的咒語三千遍，製作𣐍（一種釘子）釘在高山上。七日之內，所有野獸都會聚集到那文書所在之處，以及各種蟲類、鳥雀、蚖蛇（一種蛇）、蜣螂（屎殼郎），各種蟲子都會聚集在那裡。

又一方法：如果想要使木[樊-大+木]樹改變形態，取少量藥物與水混合塗抹在樹上，三日之間就會變成一棵大的柏樹。

又一方法：如果想要使人長壽，取藥與井花水混合，唸咒七遍后服用，即可長壽，壽命延長三劫（kalpa）。

又一方法：如果想要使人轉老為少，取生石蜜（蜂蜜）與藥物混合，塗抹在面部和頭髮上，就會像三十五歲的男女一樣年輕。

又一方法：如果想要使人喜愛自己，取藥與金帶一起佩戴，眾人就會敬愛。

又一方法：如果想要講說妙法，取藥塗抹在心上，就能獲得敢於面對大眾的口才和辯才。

又一方法：如果想要使人容貌端正，取藥與水混合洗臉，數日後容貌就會端正。

又一方法：如果想要使人斷絕五穀，取藥與棗一起服用，三七日（二十一日）即可痊癒，不再想吃。

又一方法：如果有人多生蛆蟲，厭惡嫉妒，取藥塗抹在心上，就不會再產生蛆蟲，厭惡嫉妒。

又一方法：如果有人過於貪婪，取藥與銅末混合服用，就不會再貪婪。

【English Translation】 English version Protecting from Wind in a Deep Room: Apply the medicine, and it will heal in three days.

Another method: If suffering from deafness, take the medicine, mix it with white glue, and drip it into the ear; it will heal immediately.

Another method: If someone is suffering from pain, applying the medicine will heal it immediately.

Another method: If someone is suffering from lameness, applying the medicine for seven days will heal it immediately.

Another method: If someone is suffering from the thirty-six types of major wind disorders, take the medicine, mix it with well flower water, and take it orally; it will heal in three days.

Another method: If you want to restrain all the snakes, insects, large birds and beasts, as well as elephants, horses, cattle, sheep, birds, sparrows, etc., in the mountains, making them all uneasy, you should take a piece of cypress wood, three feet long and four inches wide, and write the restraining text on it with the medicine mixed in. The text is as follows: 'All insects and beasts are not allowed to stay in this mountain. If you disobey, I will harm you.' Write this text on an Ingin tree, facing the Buddha, and then recite the previous mantra three thousand times, making a 𣐍 (a type of nail) and nailing it on a high mountain. Within seven days, all the beasts will gather at the place where the text is, as well as all kinds of insects, birds, sparrows, 蚖 snakes (a type of snake), dung beetles (scarabs), and all kinds of insects will gather there.

Another method: If you want to transform a tree [樊-大+木], take a small amount of medicine, mix it with water, and smear it on the tree; within three days, it will become a large cypress tree.

Another method: If you want to make someone live a long life, take the medicine, mix it with well flower water, chant the mantra seven times, and take it orally; it will prolong life by three kalpas (劫).

Another method: If you want to make someone turn from old to young, take raw rock honey (honey), mix it with the medicine, and apply it to the face and hair; they will look like men and women of thirty-five years old.

Another method: If you want to make people love you, take the medicine and wear it with a golden belt; everyone will respect and love you.

Another method: If you want to preach the wonderful Dharma, take the medicine and apply it to your heart; you will gain the courage to face the public, eloquence, and eloquence.

Another method: If you want to make someone have a handsome appearance, take the medicine, mix it with water, and wash their face; after a few days, their appearance will become handsome.

Another method: If you want to make someone abstain from the five grains, take the medicine and eat it with dates; in three seven days (twenty-one days), they will heal and no longer want to eat.

Another method: If someone has many maggots, is disgusted, and is jealous, take the medicine and apply it to their heart; they will no longer produce maggots, be disgusted, or be jealous.

Another method: If someone is too greedy, take the medicine, mix it with copper powder, and give it to them to take orally; they will no longer be greedy.

---

又法若人多淫者。取藥與服七日永不淫也。

又法若人多受殺者。取藥與涂身。即永不殺也。

又法若欲令屠兒不殺一切豬羊者。取藥涂刀即殺不得。

又法若愛獵者。取藥方便與帶。永世獵不得。

又法若人愛捕魚者。取藥擲水中。永代網不得。

又法若人愛食肉者。取藥與服。即不食肉。

又法若人求渡海。取藥涂腳下即如渡乾地。

又法若人求覓諸佛密藏法者。取藥和爛經燒作灰服之。即一切如來藏者。即現　複次世尊于如來甚深秘藏。無有少分不契如來意者。但有眾生若作前法不成者。我于如來前自焚燒此身。令如微塵。作前是語時。會中復有一菩薩名曰龍樹。白佛言我亦令如來法廣開無量法門。世尊于往昔。有佛出世號曰燃燈。我于彼佛五濁惡世。作白衣教化眾生。時有國王擬殺害我。于彼時化現大神變。令彼國王心生恭敬共興佛教。我復今日得聞如來此法。我今助之。

爾時佛贊龍樹菩薩言。善哉善哉善男子。如來許汝汝當速說。佛世難值如優曇華。值佛生信復難。汝今速說如來知見時。龍樹菩薩白佛言。世尊如來我常於五濁惡世救濟眾生。世尊若有眾生求利智辯才者。依前誦咒一萬遍。當取訶梨勒十二顆。取蜜三兩取井花水五升。煎取二升半。取彼

【現代漢語翻譯】 現代漢語譯本： 還有一種方法，如果有人淫慾心很重，取藥給他服用七天，就能永遠斷絕淫慾。 還有一種方法，如果有人經常殺生，取藥塗在他的身上，就能永遠不再殺生。 還有一種方法，如果想要屠夫不再宰殺豬羊等動物，取藥塗在刀上，他就無法再殺生。 還有一種方法，如果有人喜歡打獵，取藥方便地讓他佩戴，他將永遠無法打獵。 還有一種方法，如果有人喜歡捕魚，取藥投入水中，他將永遠無法用網捕魚。 還有一種方法，如果有人喜歡吃肉，取藥給他服用，他就會不再吃肉。 還有一種方法，如果有人想要渡海，取藥塗在腳下，就好像走在乾地上一樣。 還有一種方法，如果有人想要尋求諸佛的秘密法藏，取藥和爛掉的經書一起燒成灰服用，就能顯現一切如來藏。世尊再次宣說，關於如來甚深秘藏，沒有絲毫是不符合如來心意的。但如果有眾生按照前面的方法去做卻沒有成功，我將在如來面前自焚此身，化為微塵。說完這些話時，會中有一位菩薩，名叫龍樹（Nagarjuna），對佛說：『我也能讓如來的法廣開無量法門。』世尊在過去世，有一尊佛出世，名號為燃燈（Dipankara）。我在燃燈佛的五濁惡世，作為白衣教化眾生。當時有國王想要殺害我，我在那時顯現大神變，讓國王心生恭敬，共同興盛佛教。我今天再次聽聞如來的這個法門，我今天來幫助它。 這時，佛讚歎龍樹菩薩說：『好啊！好啊！善男子，如來允許你，你應該趕快說。佛世很難遇到，就像優曇花一樣。遇到佛而生起信心更加困難。你現在趕快宣說如來的知見吧！』龍樹菩薩對佛說：『世尊，我常常在五濁惡世救濟眾生。世尊，如果有眾生想要獲得利益、智慧和辯才，按照前面的方法誦咒一萬遍，然後取訶梨勒（Haritaki）十二顆，蜂蜜三兩，井花水五升，煎煮至二升半，取那...』

【English Translation】 English version: Furthermore, if a person is excessively lustful, take medicine and have him take it for seven days, and he will be free from lust forever. Furthermore, if a person frequently commits killing, take medicine and apply it to his body, and he will never kill again. Furthermore, if you want a butcher to stop killing all pigs and sheep, apply medicine to his knife, and he will be unable to kill. Furthermore, if someone loves hunting, conveniently give him medicine to carry, and he will never be able to hunt for eternity. Furthermore, if someone loves fishing, throw medicine into the water, and they will never be able to net fish for generations. Furthermore, if someone loves eating meat, give him medicine to take, and he will not eat meat. Furthermore, if someone seeks to cross the sea, apply medicine to the soles of his feet, and it will be as if crossing dry land. Furthermore, if someone seeks the secret Dharma treasury of all Buddhas, take medicine and burn it with rotten scriptures into ashes, and take it. Then all the Tathagata-garbha (Tathagata's Womb) will appear. Moreover, the World Honored One said that in the Tathagata's profound secret treasury, there is not the slightest part that does not accord with the Tathagata's intention. But if there are sentient beings who perform the aforementioned methods and do not succeed, I will burn this body before the Tathagata, reducing it to dust. When these words were spoken, in the assembly there was a Bodhisattva named Nagarjuna (Long Shu, meaning 'Dragon Tree'), who said to the Buddha: 'I will also cause the Tathagata's Dharma to widely open limitless Dharma doors.' World Honored One, in the past, there was a Buddha who appeared in the world named Dipankara (Ran Deng, meaning 'Burning Lamp'). In that Buddha's age of the five turbidities, I, as a layman, taught sentient beings. At that time, there was a king who intended to harm me. At that time, I manifested great divine transformations, causing the king to develop reverence and together promote Buddhism. Today, I have again heard this Dharma of the Tathagata, and I will now assist it. At that time, the Buddha praised the Bodhisattva Nagarjuna, saying: 'Excellent! Excellent! Good man, the Tathagata permits you, you should speak quickly. A Buddha's appearance in the world is difficult to encounter, like the Udumbara flower. It is even more difficult to encounter a Buddha and generate faith. You should now quickly speak of the Tathagata's knowledge and vision!' The Bodhisattva Nagarjuna said to the Buddha: 'World Honored One, I constantly rescue sentient beings in the age of the five turbidities. World Honored One, if there are sentient beings who seek to obtain benefit, wisdom, and eloquence, recite the mantra ten thousand times according to the previous method, then take twelve Haritaki (He Li Le) fruits, three ounces of honey, and five pints of well flower water, boil it down to two and a half pints, and take that...'

---

果及蜜陰乾搗篩。復坐和彼藥汁。夜間子時服之。其行人日吐三升黃金令人增智。至二七日間服。力自在百劫已前事。

又法若人求隱形者。亦取如上二物。取水一㪷煎取五升。行人洗浴即便隱形。

又法若欲現也藥取黃牛酥少許洗。即或隱或現　複次若行人求見一切具智者。擬避世間王難者。及和會諸怨憎者。或有惡者相惱亂者。當取光明朱沙一兩。柴赤者一兩。天門冬根一兩。新蜜蠟一大兩。取五月五日大醋三升旦沒之。七日然暴乾和搗篩。黑石蜜三兩。共前等藥和之。向鏡合子盛之。即于釋迦像前咒之六千遍。當今日先齋七日。然後服之一大匙許。其夜即夢見我及為說諸方法一一令解。

又法若人求財寶者。取藥已用涂膊。所須之物求者即得。

又法若療諸病者。取少許藥于佛前。複誦前咒一百八遍。自服療病立差。

又法若人患白虎病者。取藥少許涂床。病人即立差。

又法若人患癩者。取藥五分已來。取流泉水和。煎用洗即立差。

又法若人偏半風處身不逐取藥少分複誦前咒一。

又法若欲求待眾生病苦。當取安悉香一大兩燒作灰。和泉水自服入腹。即取藥涂彼患人痛處。行人已舐之。即患人差。行人代自受之。若欲令解者。即取白膠香少許含之即差。

【現代漢語翻譯】 現代漢語譯本： 將水果和蜜陰乾后搗碎過篩。再次混合藥汁。在夜間子時服用。如果修行者每天吐出三升黃金，就能增長智慧。連續服用十四天左右，就能自在地知曉百劫以前的事情。 另一種方法是，如果有人想隱身，也取用上述兩種物品。取一㪷（古代容量單位）水煎煮至五升。修行者用此水洗浴，就能立即隱身。 另一種方法是，如果想要顯形，取少量黃牛酥洗凈，就能或隱或現。再次，如果修行者想要見到一切具智者，想要躲避世間的王難，想要調和各種怨恨，或者有惡人騷擾，應當取光明硃砂一兩，柴赤者一兩，天門冬根一兩，新蜜蠟一大兩。在五月初五取三大升醋浸泡，七日後曬乾，搗碎過篩。加入三兩黑石蜜，與之前的藥混合。放入鏡盒中，在釋迦牟尼佛像前唸咒六千遍。在當天之前齋戒七日，然後服用一大匙左右。當晚就能夢見我，併爲你講解各種方法，讓你一一理解。 另一種方法是，如果有人想要求得財寶，將藥塗在胳膊上，所需要的物品就能求得。 另一種方法是，如果想要治療各種疾病，在佛前取少量藥，再次誦唸之前的咒語一百零八遍，自己服用，就能立即治好疾病。 另一種方法是，如果有人患白虎病，取少量藥塗在床上，病人就能立即痊癒。 另一種方法是，如果有人患麻風病，取五分藥，用泉水混合煎煮，用來清洗，就能立即痊癒。 另一種方法是，如果有人患偏癱，身體不聽使喚，取少量藥，再次誦唸之前的咒語。 另一種方法是，如果想要代替眾生承受病苦，應當取安息香一大兩燒成灰，與泉水混合后自己服下。然後取藥塗抹在患人疼痛的地方，修行者舔舐患處，患人就能痊癒，修行者代替承受痛苦。如果想要解除痛苦，就取少量白膠香含在口中，就能痊癒。

【English Translation】 English version: Dry the fruits and honey in the shade, then pound and sift them. Mix again with the medicinal juice. Take it at midnight. If the practitioner vomits three 'sheng' (升, a unit of volume) of gold daily, it will increase wisdom. Take it continuously for about fourteen days, and one will be able to freely know events from hundreds of kalpas (劫, eons) ago. Another method: If someone wants to become invisible, also take the above two items. Take one 'dou' (㪷, ancient unit of volume) of water and boil it down to five 'sheng'. The practitioner bathes in this water and immediately becomes invisible. Another method: If you want to become visible, take a small amount of clarified butter from a yellow cow and wash it, and you can become either invisible or visible. Furthermore, if a practitioner wants to see all wise beings, wants to avoid worldly royal troubles, wants to reconcile various grudges, or is troubled by evil people, they should take one 'liang' (兩, a unit of weight) of bright cinnabar, one 'liang' of 'Chai Chi Zhe' (柴赤者, meaning unclear), one 'liang' of 'Tian Men Dong' (天門冬, Asparagus root), and one large 'liang' of new beeswax. On the fifth day of the fifth month, soak them in three large 'sheng' of vinegar. After seven days, dry them in the sun, pound and sift them. Add three 'liang' of black rock honey and mix it with the previous medicines. Put it in a mirror box and chant the mantra six thousand times in front of the image of Shakyamuni Buddha. Fast for seven days before that day, and then take about one large spoonful. That night, you will dream of me, and I will explain various methods to you, making you understand them one by one. Another method: If someone wants to seek wealth and treasures, apply the medicine to their arms, and they will obtain the things they need. Another method: If you want to cure various diseases, take a small amount of medicine in front of the Buddha, and recite the previous mantra one hundred and eight times. Take it yourself, and the disease will be cured immediately. Another method: If someone suffers from 'Bai Hu Bing' (白虎病, White Tiger disease, meaning unclear), apply a small amount of medicine to the bed, and the patient will be cured immediately. Another method: If someone suffers from leprosy, take five parts of the medicine, mix it with spring water, boil it, and use it to wash, and they will be cured immediately. Another method: If someone suffers from hemiplegia and their body does not obey, take a small amount of medicine and recite the previous mantra again. Another method: If you want to bear the suffering of sentient beings, you should take one large 'liang' of benzoin, burn it into ashes, mix it with spring water, and take it yourself. Then take the medicine and apply it to the painful area of the patient. The practitioner licks the affected area, and the patient will be cured, with the practitioner bearing the pain instead. If you want to relieve the pain, take a small amount of white frankincense and hold it in your mouth, and you will be cured.

---

吐病即差。

又法若起經三日者。取藥一分。復取彼死人發少許燒作灰。和藥內口中。及經三日即差。

又法若欲起七日死者。取藥二分。和彼死人衣少許燒作灰。和藥內鼻中。及經七日即差。

又法若起百日死者。取藥三分。取彼死人棺少許。燒作灰和藥。涂彼死人額上。及百日即起。

又法若欲立驗用前即起者。取彼死人名字及年記書紙上。燒作灰和藥。四分清水𠹀死人以藥涂心。即活。

又法若欲求種種巧者。當取極梨草三兩(此云人蔘是也)又搗和藥服之。數滿七日有百萬巧神。來行人所。教示種種之法隨意恣用。

又法欲求作種種喜弄者。當取菖蒲七七四十九莖長五寸者。又于佛前咒。一根復咒七七遍。隨意用之。

又法若欲于江河大池之中作船者。當取菖蒲三寸。又取藥少許涂之擲彼水中。即成大船並及船人並足。

又法若盛熱之月變冰者。當取菖蒲五寸。又溫藥令暖。少許涂之擲水。變成冰出。

又法若欲作龍者。當取菖蒲三寸。以藥涂之已。黑畫出服口擲彼水中。即作龍起。

又法若欲逆流河水者。取菖蒲五寸。又以藥涂之咒三遍。擲著水中即便逆流。

又法若欲作像者。當取菖蒲五寸以本藥涂之咒七遍。擲水中變成白像。

【現代漢語翻譯】 現代漢語譯本 嘔吐的病立刻痊癒。

又有一種方法，如果人已經死了三天，取藥一分，再取那死人少許頭髮燒成灰，和藥一起放入口中，過了三天就能痊癒。

又有一種方法，如果想要讓死了七天的人復活，取藥二分，和那死人衣服少許燒成的灰混合，和藥一起放入鼻中，過了七天就能痊癒。

又有一種方法，如果人已經死了百日，取藥三分，取那死人的棺材少許，燒成灰和藥混合，塗在死人的額頭上，過了一百天就能復活。

又有一種方法，如果想要立刻驗證效果，就用之前的方法，取那死人的名字和年紀寫在紙上，燒成灰和藥混合，用四分清水灌死人，再用藥塗在心上，立刻就能活過來。

又有一種方法，如果想要獲得各種各樣的技巧，應當取極梨草三兩（此云人蔘是也），再搗碎和藥一起服用，連續七天，就會有百萬巧神來到修行人所在之處，教示各種各樣的方法，可以隨意使用。

又有一種方法，想要製造各種各樣的娛樂嬉戲，應當取菖蒲七七四十九根，每根長五寸，然後在佛前唸咒，每一根唸咒七七四十九遍，就可以隨意使用。

又有一種方法，如果想要在江河大池之中造船，應當取菖蒲三寸，再取少許藥塗在上面，扔到水中，立刻就能變成大船，連同船上的人員都具備。

又有一種方法，如果想要在盛熱的月份變出冰來，應當取菖蒲五寸，再將藥溫熱，取少許塗在上面，扔到水中，就能變成冰出現。

又有一種方法，如果想要製造龍，應當取菖蒲三寸，用藥塗在上面之後，用黑色畫出龍的形狀，含在口中扔到水中，立刻就能變成龍飛起。

又有一種方法，如果想要讓河水倒流，取菖蒲五寸，再用藥塗在上面，唸咒三遍，扔到水中，河水就會立刻倒流。

又有一種方法，如果想要製造佛像，應當取菖蒲五寸，用本藥塗在上面，唸咒七遍，扔到水中，就能變成白色的佛像。

【English Translation】 English version 'Spitting sickness immediately heals.'

'Another method: If someone has been dead for three days, take one part of the medicine. Also, take a small amount of the dead person's hair, burn it to ashes, and mix it with the medicine. Place it in the mouth, and after three days, the person will recover.'

'Another method: If you want to revive someone who has been dead for seven days, take two parts of the medicine. Mix it with a small amount of the dead person's clothing burned to ashes. Place it in the nose, and after seven days, the person will recover.'

'Another method: If someone has been dead for a hundred days, take three parts of the medicine. Take a small amount of the dead person's coffin, burn it to ashes, and mix it with the medicine. Apply it to the dead person's forehead, and after a hundred days, the person will revive.'

'Another method: If you want immediate proof, use the previous method. Write the dead person's name and age on paper, burn it to ashes, and mix it with the medicine. Pour four parts of clear water into the dead person's mouth, and apply the medicine to the heart. The person will immediately come back to life.'

'Another method: If you want to acquire various skills, you should take three liang (approximately 111 grams) of Jili grass (this is said to be ginseng). Grind it and take it with the medicine for seven consecutive days. A million skillful spirits will come to the practitioner's location, teaching various methods that can be used at will.'

'Another method: If you want to create various amusements and games, you should take forty-nine stalks of sweet flag (Acorus calamus), each five cun (approximately 16.7 centimeters) long. Then, in front of a Buddha image, chant a mantra over each stalk forty-nine times. You can then use them at will.'

'Another method: If you want to build a boat in a river or large pond, you should take three cun (approximately 10 centimeters) of sweet flag. Apply a small amount of medicine to it and throw it into the water. It will immediately transform into a large boat, complete with crew.'

'Another method: If you want to create ice in a hot month, you should take five cun (approximately 16.7 centimeters) of sweet flag. Warm the medicine slightly, apply a small amount to the sweet flag, and throw it into the water. It will transform into ice.'

'Another method: If you want to create a dragon, you should take three cun (approximately 10 centimeters) of sweet flag. After applying the medicine to it, draw the shape of a dragon in black, hold it in your mouth, and throw it into the water. It will immediately transform into a dragon and fly away.'

'Another method: If you want to reverse the flow of a river, take five cun (approximately 16.7 centimeters) of sweet flag. Apply the medicine to it and chant a mantra three times. Throw it into the water, and the river will immediately flow backward.'

'Another method: If you want to create a Buddha image, you should take five cun (approximately 16.7 centimeters) of sweet flag. Apply the original medicine to it and chant a mantra seven times. Throw it into the water, and it will transform into a white Buddha image.'

---

又法若欲起大風雨者。取藥口中含之。吐氣隨口即風起。

又法若欲令人日行千里者。當取菖蒲三寸。燒作灰和藥涂腳。不欲進千里並不為難。

又法若欲行人遠進他國。中路無火者。當取藥多少咒之三七遍擲向地中。即成大火起。

又法若向他國中路無水者。取藥少許埋著地中。經宿即水出。

又法若劫末三災競起欲害身。帶此藥一丸無敢能害者。

又法若自身令變成種種色相現者。取藥少許和棗吞之。吐出雞卵。

又法若欲令自身變成大蛇者。取藥和色粉吞之。即成大蛇。

又法取藥涂心。誦前咒一百八遍。變成師子王。

又法以藥涂身。即變成狂象。

又法以藥涂口。即變成白兔。

又法以藥涂頂。即變成野鹿。

又法以藥涂左右中。變成孔雀。

又法以藥涂發。即變成百歲老人。

又法以藥涂。若欲施彼藥者。取井花水三升。大釜煎少許藥。然置葉子著手。於時即有生葉牙生。若一日之間。其葉長三尺。

又法若施此方者。葉少許和百種香作湯。澡浴即差也。世尊我若陳此方窮劫不盡。但依如來前咒及壇法作。若不成者。我當於如來前舍彼菩薩位代有情受苦。說此語時。復有一菩薩名觀世音。從會安祥而起。

【現代漢語翻譯】 現代漢語譯本 還有一種方法，如果想要引起大風雨，就取藥含在口中，吐氣時隨著口中氣息就能颳起風。 還有一種方法，如果想要讓人一天行走千里，就取菖蒲（一種植物）三寸，燒成灰，和藥塗在腳上。想要一天行走千里，這並不困難。 還有一種方法，如果想要行人遠行到其他國家，途中沒有火，就取適量的藥，唸咒二十一遍（三七遍），扔向地上，立刻就會燃起大火。 還有一種方法，如果去其他國家，途中沒有水，取少許藥埋在地下，過一夜就會有水涌出。 還有一種方法，如果劫末三災（指壞劫時出現的三種災難：刀兵災、疾疫災、饑饉災）同時發生，想要危害自身，佩戴此藥丸，就沒有什麼能夠加害。 還有一種方法，如果想要自身變成各種各樣的形象顯現，取少許藥和棗一起吞下，吐出來就會是雞蛋。 還有一種方法，如果想要自身變成大蛇，取藥和顏色的粉末一起吞下，立刻就會變成大蛇。 還有一種方法，取藥塗在心上，誦唸前面的咒語一百零八遍，就會變成獅子王。 還有一種方法，用藥塗在身上，立刻就會變成狂象。 還有一種方法，用藥塗在口上，立刻就會變成白兔。 還有一種方法，用藥塗在頭頂，立刻就會變成野鹿。 還有一種方法，用藥塗在左右和中間，就會變成孔雀。 還有一種方法，用藥塗在頭髮上，立刻就會變成百歲老人。 還有一種方法，用藥塗抹。如果想要施用此藥，取井水三升，用大鍋煎少許藥，然後把葉子放在手上，這時就會有新葉和嫩芽生長出來。如果一天之內，葉子就能長到三尺長。 還有一種方法，如果使用這個藥方，用少許葉子和一百種香料一起煮成湯，洗澡就能痊癒。世尊，如果我陳述這個藥方，即使窮盡劫數也說不完。只要依照如來之前的咒語和壇法來做，如果不能成功，我願意在如來面前捨棄菩薩的果位，代替眾生受苦。說完這些話的時候，又有一位菩薩名叫觀世音（Avalokiteśvara），從法會中安詳地站起來。

【English Translation】 English version Furthermore, if one wishes to create a great wind and rain, take the medicine and hold it in the mouth. Exhale, and the wind will rise with the breath. Furthermore, if one wishes to make a person travel a thousand miles in a day, take three inches of sweet flag (Calamus, Acorus calamus) , burn it to ashes, and mix it with medicine to apply to the feet. It will not be difficult to travel a thousand miles in a day. Furthermore, if one wishes a traveler to go far to another country and there is no fire on the way, take a sufficient amount of medicine, chant over it twenty-one times (three sets of seven), and throw it on the ground. Immediately, a great fire will arise. Furthermore, if one is going to another country and there is no water on the way, take a small amount of medicine and bury it in the ground. Overnight, water will spring forth. Furthermore, if the three calamities (referring to the three disasters of the destruction kalpa: war, disease, and famine) at the end of the kalpa arise simultaneously and seek to harm oneself, carry this pill of medicine, and no one will dare to harm you. Furthermore, if one wishes to transform oneself into various forms and appearances, take a small amount of medicine and swallow it with a jujube date. Upon spitting it out, it will be a chicken egg. Furthermore, if one wishes to transform oneself into a large snake, take the medicine and colored powder and swallow it. Immediately, one will become a large snake. Furthermore, apply the medicine to the heart and recite the preceding mantra one hundred and eight times. One will transform into a lion king. Furthermore, apply the medicine to the body, and one will immediately transform into a mad elephant. Furthermore, apply the medicine to the mouth, and one will immediately transform into a white rabbit. Furthermore, apply the medicine to the crown of the head, and one will immediately transform into a wild deer. Furthermore, apply the medicine to the left, right, and center, and one will transform into a peacock. Furthermore, apply the medicine to the hair, and one will immediately transform into a hundred-year-old elder. Furthermore, apply the medicine. If one wishes to administer this medicine, take three pints of well flower water, boil a small amount of medicine in a large pot, and then place a leaf on the hand. At that time, fresh leaves and buds will sprout. If it is within a day, the leaves will grow to three feet in length. Furthermore, if one uses this prescription, boil a small amount of the leaves with a hundred kinds of incense to make a bath. Bathing in it will cure the ailment. World Honored One (Bhagavan), if I were to describe this prescription, I could not finish even in endless kalpas. Just follow the previous mantra and altar methods of the Tathagata (如來，Tathāgata). If it does not succeed, I will relinquish my Bodhisattva position before the Tathagata and suffer for sentient beings. As he spoke these words, another Bodhisattva named Avalokiteśvara (觀世音，Avalokiteśvara) arose peacefully from the assembly.

---

前詣佛所白佛言。釋迦牟尼如來。說如是等不可思議法。我當護念如來彼法。世尊我亦無量劫來難行。苦行。今日于如來所生少分信心。我亦有大法。為持如來此法。唯愿世尊許我所說。爾時世尊贊觀世音菩薩言。善哉善哉善男子。汝能于如來作如是語。汝當速說如來知見恣汝重揚。時觀世音白佛言。世尊世間眾生多有愚癡。輪轉生死無時停息。或為王宮逼迫。有諸惡鬼伺求人命。不得長壽。或火風所害。或被惡賊傷損。或有怨家債主每恒相逐。世間有如是等事。世尊我除斷令得安穩樂。世尊世間若有修行人。多年累月修學不成者。訶梨勒一百顆除陰乾搗篩作末。白蜜和之亦令陰乾。收取丸如柏子許。一丸一咒訖。即將藥向釋迦像前。復咒一千八遍。行者自吞三百丸七日之間頓悟九十劫生死之事。世尊若欲修行人慈心濟地獄苦。取井花水三升。凈碗中盛之。晨旦取柳枝鞭水。誦前咒一百二十八遍。水盡即取藥燒七丸。一切受罪眾生。悉乘蓮華化生常得安樂。地獄枯竭長無罪人。閻羅王五道大神。大山府君一切冥官業道。並悉生天。

又法若欲救苦難眾生者。取藥七丸燒之。起大悲心。彼諸善男子所受之苦。當時即息不受。

又法若有女人生產難者。取藥一丸和酥摩腰下即易生。

又法若橫死者。取

【現代漢語翻譯】 現代漢語譯本 我走到佛前稟告佛說：『釋迦牟尼如來宣說如此不可思議的佛法，我應當護持如來所說的這些佛法。』世尊，我也是經過無量劫以來難行的苦行，今日在如來這裡生起少許信心。我也有大法，用來護持如來的這些佛法。唯愿世尊允許我所說。」 當時，世尊讚歎觀世音菩薩（Avalokiteśvara Bodhisattva，意為觀照世間聲音的菩薩）說：『好啊，好啊，善男子，你能在如來面前說這樣的話。你應當快說，如來知道你的見解，任你盡情宣揚。』 當時，觀世音菩薩稟告佛說：『世尊，世間眾生大多愚癡，在生死輪迴中沒有停息的時候。或者被王宮逼迫，或者有各種惡鬼伺機奪取人命，不能長壽。或者被火災、風災所害，或者被惡賊傷害，或者有怨家債主經常追逐。世間有如此等等的事情。世尊，我能斷除這些苦難，使眾生得到安穩快樂。』 『世尊，世間如果有修行人，多年累月修學不能成就的，用訶梨勒（Haritaki，一種藥草）一百顆，除去水分陰乾后搗碎成末，用白蜜調和，也讓它陰乾。然後收集起來做成丸，像柏樹籽那麼大。每丸唸誦一遍咒語。然後將藥拿到釋迦（Śākyamuni，釋迦族聖人）像前，再念誦一千八百遍咒語。修行人自己吞服三百丸，七天之內就能頓悟九十劫生死的事情。』 『世尊，如果修行人想要用慈悲心救濟地獄的苦難，取井水三升，盛在乾淨的碗中。早晨取柳枝鞭打水，誦唸前面的咒語一百二十八遍。水用完后，就取藥燒七丸。一切受罪的眾生，都乘坐蓮花化生，常常得到安樂。地獄枯竭，長久沒有罪人。閻羅王（Yama，地獄之王）、五道大神、大山府君（山神）以及一切冥官業道，都一起昇天。』 『又有一種方法，如果想要救助受苦受難的眾生，取藥七丸燒掉。生起大悲心。那些善男子所受的苦難，當時就能停止，不再受苦。』 『又有一種方法，如果有女人生產困難，取藥一丸和酥油塗抹在腰下，就容易生產。』 『又有一種方法，如果有人橫死……』

【English Translation】 English version I went before the Buddha and said to the Buddha: 'Śākyamuni Tathagata (釋迦牟尼如來，the thus-come one, the sage of the Shakya clan) speaks of such inconceivable Dharma (佛法，the teachings of Buddhism). I shall protect and uphold the Dharma spoken by the Tathagata.' World-Honored One, I have also practiced difficult austerities for immeasurable kalpas (劫，an immense period of time). Today, I have generated a small amount of faith in the Tathagata. I also have a great Dharma for upholding this Dharma of the Tathagata. I only wish that the World-Honored One would permit me to speak.' At that time, the World-Honored One praised Avalokiteśvara Bodhisattva (觀世音菩薩，the Bodhisattva who perceives the sounds of the world) saying: 'Excellent, excellent, good man. You are able to speak such words before the Tathagata. You should speak quickly, the Tathagata knows your views, and you may proclaim them to your heart's content.' At that time, Avalokiteśvara said to the Buddha: 'World-Honored One, most sentient beings in the world are foolish, revolving in the cycle of birth and death without ceasing. Some are oppressed by royal palaces, some have evil ghosts seeking their lives, and cannot live long. Some are harmed by fire or wind, some are injured by evil thieves, and some have enemies and creditors constantly pursuing them. There are such things in the world. World-Honored One, I can cut off these sufferings and bring peace and happiness to sentient beings.' 'World-Honored One, if there are practitioners in the world who have been studying for many years without success, take one hundred Haritaki (訶梨勒，a medicinal herb) fruits, remove the moisture, dry them in the shade, grind them into powder, mix them with white honey, and also let it dry in the shade. Then collect them and make them into pills, about the size of a cypress seed. Recite a mantra (咒語，a sacred utterance) once for each pill. Then take the medicine before the image of Śākyamuni (釋迦牟尼，the sage of the Shakya clan), and recite the mantra one thousand eight hundred times. The practitioner should swallow three hundred pills, and within seven days, they will suddenly awaken to the events of ninety kalpas of birth and death.' 'World-Honored One, if a practitioner wishes to use compassion to relieve the suffering of hell, take three liters of well water and put it in a clean bowl. In the morning, take a willow branch and whip the water, reciting the previous mantra one hundred and twenty-eight times. After the water is used up, take seven pills of the medicine and burn them. All sentient beings suffering in hell will be reborn on lotus flowers and will always be happy. Hell will be exhausted, and there will be no more sinners for a long time. Yama (閻羅王，the king of hell), the great gods of the five paths, the Great Mountain Lord (大山府君，mountain deity), and all the officials of the underworld, will all be reborn in the heavens.' 'Furthermore, if you want to save sentient beings from suffering, take seven pills of the medicine and burn them. Generate great compassion. The suffering endured by those good men will cease immediately and they will no longer suffer.' 'Furthermore, if a woman has difficulty giving birth, take one pill of the medicine and mix it with ghee (酥，clarified butter) and apply it to her lower back, and she will give birth easily.' 'Furthermore, if someone dies a violent death...'

---

藥少分以涂背。一日即起。

又法水溺死者。取藥少許置彼死人口中。三日即活。

又法若人卒死者。取彼死人頂上發七莖斫之。和藥一丸內向口中即活。

又法若患偏風不遂。多年不能起者。取藥一丸令吞七日。復與一丸至四十九日。與丸吞之。百日內即差。

又法若心腹脹滿垂死者。取藥少許和少便。咒一遍與服立差。

又法求延年益壽者。取藥七丸燒作灰。蜜漿服之即受命百劫。

又法若患狂者。取藥一丸系向頂上即差。

又法若欲施藥。取四丸埋向宅四角七日。即出一大花樹。一角出一樹。一角出泉。一角出火。一角出雲。四角各別。

又法欲施藥有驗者。取藥七丸。向釋迦像前。咒一百八遍。擲彼藥像前一丸變成釋迦文佛。一丸變成我身。一丸變成白鶴。一丸變成白象。一丸變成百寶蓮華。一丸變成金剛。一丸變成密跡。欲令化仍舊者。取水𠹀之即如故。

又法求禪定者。取藥三丸含之。靜處安祥坐入無量定。處經百二十小劫。于禪定起教化眾生。其身如本。

又法欲降惡風雨者。水和藥𠹀之即止。

又法欲降怨憎之者。取彼名字和藥置火中。其眼如逆。出舌長三尺面如火色。

又法欲解者。復書彼名字。和藥一丸燒之服。取

【現代漢語翻譯】 現代漢語譯本： 少量藥粉塗在背上，一天就能起身。 另一種方法是，對於溺水而死的人，取少量藥粉放在死者口中，三天就能復活。 另一種方法是，如果有人突然死亡，取死者頭頂的七根頭髮剪斷，和藥丸一起放入死者口中，就能復活。 另一種方法是，如果患有偏癱，多年無法起身，服用一丸藥，連續七天。再服用一丸，直到四十九天。繼續服用藥丸，一百天內就能痊癒。 另一種方法是，如果心腹脹滿，瀕臨死亡，取少量藥粉和少量糞便混合，唸誦一遍咒語后服用，立刻痊癒。 另一種方法是，想要延年益壽的人，取七丸藥燒成灰，用蜂蜜水服用，就能增加壽命一百劫（kalpa）。 另一種方法是，如果患有癲狂癥，取一丸藥繫在頭頂上，就能痊癒。 另一種方法是，如果想要施藥靈驗，取四丸藥埋在住宅的四個角落，七天後，每個角落都會長出一棵巨大的花樹。一個角落出泉水，一個角落出火焰，一個角落出雲彩，四個角落各不相同。 另一種方法是，想要施藥有效果，取七丸藥，在釋迦牟尼（Śākyamuni）像前唸誦一百零八遍咒語，將藥丸擲向佛像前，一丸變成釋迦文佛（Śākyamuni Buddha），一丸變成我的身體，一丸變成白鶴，一丸變成白象，一丸變成百寶蓮花，一丸變成金剛（Vajra），一丸變成密跡金剛（Guhyapada Vajra）。想要恢復原狀，用水灑在上面，就能恢復如初。 另一種方法是，想要獲得禪定的人，取三丸藥含在口中，在安靜的地方安詳地坐著，進入無量定（immeasurable concentration），經歷一百二十小劫（small kalpas）。從禪定中起身，教化眾生，身體恢復如初。 另一種方法是，想要降伏惡劣的風雨，用水和藥粉混合灑出去，風雨就能停止。 另一種方法是，想要降伏怨恨憎惡的人，取對方的名字和藥粉放在火中燒，對方的眼睛會像要倒過來一樣，伸出三尺長的舌頭，面色如火。 另一種方法是，想要解除（詛咒），再次寫下對方的名字，和一丸藥一起燒掉並服用。

【English Translation】 English version: Apply a small amount of the medicine powder to the back, and one will be able to get up in a day. Another method: For those who have drowned to death, take a small amount of the medicine and place it in the mouth of the deceased, and they will revive in three days. Another method: If a person suddenly dies, take seven strands of hair from the top of the deceased's head, cut them, and put them into the deceased's mouth along with a pill of medicine, and they will revive. Another method: If one suffers from hemiplegia and has been unable to get up for many years, take one pill of medicine and swallow it for seven days. Then take another pill until the forty-ninth day. Continue to swallow the pills, and one will recover within a hundred days. Another method: If one's heart and abdomen are swollen and one is near death, take a small amount of the medicine powder, mix it with a small amount of excrement, recite the mantra once, and take it, and one will recover immediately. Another method: For those who seek longevity, take seven pills of medicine, burn them into ashes, and take them with honey water, and one will receive a life span of a hundred kalpas (kalpa). Another method: If one suffers from madness, take one pill of medicine and tie it to the top of the head, and one will recover. Another method: If one wishes to administer the medicine effectively, take four pills of medicine and bury them in the four corners of the house for seven days. Then, a large flowering tree will grow in each corner. One corner will produce a spring, one corner will produce fire, one corner will produce clouds, each corner being different. Another method: If one wishes to administer the medicine with efficacy, take seven pills of medicine and recite the mantra one hundred and eight times in front of the image of Śākyamuni (Śākyamuni). Throw the pills in front of the image. One pill will transform into Śākyamuni Buddha (Śākyamuni Buddha), one pill will transform into my body, one pill will transform into a white crane, one pill will transform into a white elephant, one pill will transform into a lotus flower of a hundred treasures, one pill will transform into a Vajra (Vajra), and one pill will transform into Guhyapada Vajra (Guhyapada Vajra). If one wishes to restore them to their original form, sprinkle water on them, and they will return to their original state. Another method: For those who seek samadhi (meditative absorption), take three pills of medicine and hold them in the mouth. Sit peacefully in a quiet place and enter immeasurable concentration (immeasurable concentration), experiencing one hundred and twenty small kalpas (small kalpas). Arising from samadhi, teach and transform sentient beings, and the body will return to its original state. Another method: If one wishes to subdue evil winds and rain, mix water with the medicine powder and sprinkle it, and the winds and rain will stop. Another method: If one wishes to subdue those who are hateful and resentful, take their name and the medicine powder and place them in the fire. Their eyes will appear as if they are about to turn inside out, their tongue will extend three feet long, and their face will be the color of fire. Another method: If one wishes to undo (the curse), write the person's name again, burn it with a pill of medicine, and take it.

---

彼藥向此人散之如故。

又法欲鬥勝者。取藥七丸搗碎。五穀子隨多少。向佛前咒一千八遍。散著田中收刈。

又法欲冬時樹生花果者。取藥一丸埋著根本。即生花果。

又法令足力者。取藥至一夜。吞一丸三七日間。力敵萬夫。

又法欲使一切諸天八部眾者。取藥燒之即現其身。任行人驅使。

又法若人日服一丸。此藥滿百日或七十日。預知三十萬里事。

又法欲隱形。取藥和烏麻油涂發隱。世尊我今具說。盡微塵劫細數。亦當難盡。但有諸善男子。依上如來法及壇咒持此法。若不成者我誓不成正覺。世尊此法甚難得聞。諸方術及種種秘要法異聞難行。此法嘆聞異行世尊若諸有情。但持此心皆成無不成法者。說此法時。會中復有一菩薩名曰馬鳴。即從座起前詣佛所。白如來。如來有無量智慧無邊知見。世尊我亦有神妙章句。眾生得聞之者亦得離苦。唯愿如來許我說之。時如來贊言善哉善哉。汝發大弘願憐愍眾生。今正是時汝當速說。

爾時馬鳴菩薩及諸大眾皆大歡喜大悲。世尊我今速說。馬鳴白言。世尊世間眾生多處塵俗。恒常流轉無時停息。我今說此方法悉得解脫。世尊若有情類求離世間者。求離生死者。取曇磨羅五兩(此云白膠香明者是)取庵毗羅五兩(此云二月

【現代漢語翻譯】 現代漢語譯本： 如果將這種藥像以前一樣撒給那個人，病就會復發。

另一種方法，想要在爭鬥中獲勝的人，取七丸藥搗碎，加上適量的五穀子，在佛前唸咒一千八遍，然後撒在田里，等收穫時使用。

另一種方法，想要在冬天讓樹木開花結果的，取一丸藥埋在樹根下，就會立刻開花結果。

另一種方法，想要增強腳力的人，取藥，在夜晚吞下一丸，連續二十一天（三七日），就能擁有匹敵萬人的力量。

另一種方法，想要役使一切諸天八部眾（佛教中的天龍八部護法神）的，取藥焚燒，他們就會顯現身形，任憑修行人驅使。

另一種方法，如果有人每天服用一丸這種藥，連續一百天或七十天，就能預知三十萬里以外的事情。

另一種方法，想要隱身，取藥和烏麻油混合塗在頭髮上就能隱身。世尊，我現在所說的，即使窮盡微塵般的劫數也難以說完。只要有善男子，依照如來的方法以及壇城的咒語來修持此法，如果不能成功，我誓不成正覺（證得無上智慧）。世尊，此法非常難得聽聞，其他的方術以及各種秘要之法，即使聽聞也很難修行。此法聽聞和修行都非常殊勝。世尊，如果所有眾生，只要持有此心，都能成就一切，沒有不能成就的。在宣說此法時，會中有一位菩薩名叫馬鳴（Ashvaghosa），立即從座位上起身，來到佛前，對如來說：『如來具有無量的智慧和無邊的知見。世尊，我也有神妙的章句，眾生聽聞之後也能脫離痛苦。唯愿如來允許我說出這些章句。』這時，如來讚歎道：『善哉！善哉！你發下了廣大的誓願，憐憫眾生，現在正是時候，你應該儘快宣說。』

當時，馬鳴菩薩以及所有大眾都非常歡喜，充滿大悲心。世尊，我現在就儘快宣說。馬鳴說道：『世尊，世間眾生大多身處塵世俗務之中，恒常流轉，沒有停息的時候。我現在宣說這個方法，能使他們全部得到解脫。世尊，如果有情眾生想要脫離世間，想要脫離生死，就取曇磨羅五兩（Támara，這裡指的是白膠香，明白的人知道），取庵毗羅五兩（Amra，這裡指的是二月

【English Translation】 English version: If that medicine is scattered to that person as before, the illness will relapse.

Another method: For those who wish to win in battle, take seven pills of the medicine, grind them into powder, add a suitable amount of five grains, chant a mantra 1,008 times before the Buddha, then scatter it in the field and harvest it.

Another method: For those who wish trees to bloom and bear fruit in winter, bury one pill of the medicine at the root of the tree, and it will immediately bloom and bear fruit.

Another method: For those who wish to strengthen their leg power, take the medicine and swallow one pill each night for twenty-one days (three seven-day periods), and they will have the strength to rival ten thousand men.

Another method: For those who wish to command all the Devas (gods) and the Eight Classes of beings (Devas and Nagas, the eight kinds of supernatural beings who are protectors of Buddhism), burn the medicine, and they will appear in their forms, allowing the practitioner to command them.

Another method: If a person takes one pill of this medicine every day for one hundred days or seventy days, they will be able to foresee events thirty thousand miles away.

Another method: For those who wish to become invisible, mix the medicine with sesame oil and apply it to the hair to become invisible. World Honored One, what I have now described, even if counted as finely as dust particles through countless kalpas (aeons), would be difficult to exhaust. But if there are virtuous men who rely on the Tathagata's (another name for Buddha) method and the mandala's mantra to uphold this Dharma (teachings), if they do not succeed, I vow not to attain perfect enlightenment (Anuttara-Samyak-Sambodhi). World Honored One, this Dharma is very difficult to hear. Other arts and various secret essential Dharmas are difficult to practice even if heard. This Dharma is wonderful to hear and wonderful to practice. World Honored One, if all sentient beings only hold this mind, they will accomplish everything, and there will be nothing they cannot accomplish. While this Dharma was being spoken, a Bodhisattva (enlightenment being) named Ashvaghosa (Horse-cry) rose from his seat, approached the Buddha, and said to the Tathagata: 'The Tathagata has immeasurable wisdom and boundless knowledge. World Honored One, I also have miraculous verses, and those who hear them will also be able to escape suffering. I only wish that the Tathagata would allow me to speak them.' At this time, the Tathagata praised him, saying: 'Excellent! Excellent! You have made a great vow to have compassion for sentient beings. Now is the time, you should speak quickly.'

At that time, the Bodhisattva Ashvaghosa and all the assembly were very joyful and filled with great compassion. World Honored One, I will now speak quickly. Ashvaghosa said: 'World Honored One, most sentient beings in the world are in the midst of worldly affairs, constantly transmigrating without rest. I will now speak this method so that they may all be liberated. World Honored One, if sentient beings seek to leave the world, seek to leave birth and death, then take five ounces of Támara (which is white incense, those who are wise know this), take five ounces of Amra (which is the second month

---

八月臘)婆伽勒五兩(此雲天門冬)勒婆娑五兩(此云白訶梨勤是也)取井花水三升白蜜三升柒三升和上件六味。水中煎當煎之月。唯愿護凈不得觸穢。或於寺中或於故塔中煎。行人當取須誦前咒不得停歇。三升井花水煎取一升。然後盛于新器中。掘地三尺埋之。二七日出取之。先向佛前供養三日。行者清齋洗浴。取藥少分嘗之。味如忉利天歡喜園中食相似然後誦前咒。咒藥三千遍。行人即取半合許。七日之間。身升虛空來去自在。水火俱出。復有七種大福莊嚴。散之化作一鳥向天飛去。

又法欲求智慧者。藥少許和。即有三十生宿命智。

又法欲他心智者。取藥食藥。一日之中萬病消除。若食二日身上萬罪消滅。若食三日俱隨並盡。若食四日眾人愛敬。若食五日辯才智慧。若食六日身中三十六藏不凈流溢並悉消除。若食七日身得昇天相好具足。又世尊彼行人。擬將自力助他力者。必是菩薩久起世間。世尊此藥能成種種智慧。所有苦難。若聞此藥無不解脫。

又法若患損心者。取藥少許。和生金末吞之即差。

又法若人坐禪失本心者。取藥溫令暖涂心即差。

又法若患骨蒸病。多時不可者。取藥半匙大醋服之即差。

又法令人長壽者。取藥一匙和海合少許服之。延年得三千歲。

【現代漢語翻譯】 現代漢語譯本 配方：八月取天門冬五兩（婆伽勒，此雲天門冬），白訶梨勤五兩（勒婆娑，此云白訶梨勤）。取井花水三升，白蜜三升，酒三升，混合以上六味藥材。在選定的月份煎藥時，務必保持潔凈，不得沾染污穢。可以在寺廟中或舊塔中煎藥。煎藥的人必須誦持之前的咒語，不得停歇。將三升井花水煎至一升。然後盛放在新的器皿中，挖掘地面三尺深埋藏。十四天後取出。先在佛前供養三天。修行者清齋沐浴，取少量藥嘗試。味道如同忉利天（Trayastrimsa）歡喜園中的食物一般。然後誦持之前的咒語，咒藥三千遍。修行者服用大約半合的藥，七天之內，身體可以升到虛空中，來去自由，身體能發出水火。並且有七種大福德莊嚴。散開藥粉可以化作一隻鳥向天空飛去。

又一種方法：如果想要求得智慧，服用少量此藥，立即可以獲得三十世的宿命智。

又一種方法：如果想要獲得他心智，服用此藥。一天之內，可以消除萬種疾病。如果服用兩天，身上所有的罪業都會消滅。如果服用三天，所有的疾病和罪業都會消除乾淨。如果服用四天，會受到眾人的愛戴和尊敬。如果服用五天，會獲得辯才和智慧。如果服用六天，身體中的三十六種不凈之物都會流溢並消除乾淨。如果服用七天，身體可以昇天，相貌美好具足。世尊說，如果修行人想要用自己的力量幫助他人，必定是長久以來就在世間的菩薩。世尊，此藥能夠成就種種智慧，所有苦難，如果聽到此藥，沒有不能解脫的。

又一種方法：如果患有損心病，取少量此藥，和生金末一起吞服，立即痊癒。

又一種方法：如果有人坐禪時失去本心，取此藥溫熱后塗抹在心口，立即痊癒。

又一種方法：如果患有骨蒸病，很久都無法治癒，取半匙此藥，用大量醋服用，立即痊癒。

又一種方法：如果想要人長壽，取一匙此藥，和少量海蛤一起服用，可以延年三千年。

【English Translation】 English version Recipe: In the eighth month, take five 'liang' (a unit of weight) of Asparagus (Po Jia Le, this translates to Asparagus), and five 'liang' of White Haritaki (Le Po Suo, this translates to White Haritaki). Take three 'sheng' (a unit of volume) of well flower water, three 'sheng' of white honey, and three 'sheng' of wine, and mix the above six ingredients. When decocting the medicine in the selected month, be sure to keep it clean and free from defilement. You can decoct the medicine in a temple or an old pagoda. The person decocting the medicine must chant the previous mantra without stopping. Boil the three 'sheng' of well flower water down to one 'sheng'. Then put it in a new container and bury it three 'chi' (a unit of length) deep in the ground. Take it out after fourteen days. First offer it to the Buddha for three days. The practitioner should fast and bathe, and take a small amount of the medicine to taste. The taste is like the food in the Joyful Garden of Trayastrimsa Heaven. Then chant the previous mantra, chanting the mantra over the medicine three thousand times. The practitioner takes about half a 'he' (a unit of volume) of the medicine, and within seven days, the body can rise into the void, freely coming and going, and the body can emit water and fire. And there are seven kinds of great blessings and adornments. Scattering the medicine powder can transform into a bird and fly into the sky.

Another method: If you want to seek wisdom, take a small amount of this medicine, and you can immediately obtain the wisdom of knowing thirty past lives.

Another method: If you want to obtain the ability to know others' minds, take this medicine. Within one day, you can eliminate ten thousand kinds of diseases. If you take it for two days, all the sins on your body will be eliminated. If you take it for three days, all diseases and sins will be completely eliminated. If you take it for four days, you will be loved and respected by everyone. If you take it for five days, you will gain eloquence and wisdom. If you take it for six days, the thirty-six impure substances in your body will overflow and be completely eliminated. If you take it for seven days, your body can ascend to heaven, and your appearance will be beautiful and complete. The World Honored One said that if a practitioner wants to use his own power to help others, he must be a Bodhisattva who has been in the world for a long time. World Honored One, this medicine can achieve all kinds of wisdom, and all suffering, if you hear of this medicine, there is nothing that cannot be liberated.

Another method: If you suffer from heart damage, take a small amount of this medicine and swallow it with raw gold powder, and you will be cured immediately.

Another method: If someone loses their original mind while meditating, take this medicine, warm it up, and apply it to the heart, and they will be cured immediately.

Another method: If you suffer from bone steaming disease and cannot be cured for a long time, take half a spoonful of this medicine and take it with a large amount of vinegar, and you will be cured immediately.

Another method: If you want to make people live longer, take one spoonful of this medicine and take it with a small amount of sea clam, and you can extend your life by three thousand years.

---

又法欲求隱形者。取藥涂背。即隱者取藥涂面耳。即隱。

又法欲隱者。取藥涂鼻。即隱。

又法欲預知人心者。取藥少許燒作灰。復白蜜和之吞。當日有事等即知。

又法凡欲得一切法術及咒功能。欲知有效無效者。取遠志一大兩黃牛乳一升煎之。取半升令冷。向釋迦像前誦咒二十一遍。然後取服三日。吐三十金顆鈴。

又法欲知此藥有效無效。取彼合藥竟。置向一沸湯中。變成白蓮華。

又法欲成大法。取前件藥一合白蜜一升。和煎令焦。取之佛前咒二十一遍作丸。丸如豆許。向空高散之。各化作一鳥向天飛去。

又法欲求智慧者藥少許和。即有三十生宿命智。

又法欲他心智者。取藥誦咒。泉水服之。即得萬里他心智。

又法欲求自然智者。取藥一合和井花水晨旦服之。二日七日得自然智。

又法欲發意修大乘經典者。煎件藥日吞少分。七十日心開悟解八萬圍陀書史。聰明智明慧辯才無礙世間第一。

又法欲求種種智慧者。取藥三合佛前咒之七七遍。然後服之。即得如來一切智。

又法欲求世間財者。取藥一合。釋迦像前咒之一百八遍。澡瓶中盛之。三日變成黃金。隨意服之。

又法欲求世間財者。取藥隨多少。佛前咒一

【現代漢語翻譯】 現代漢語譯本 又有一種方法可以隱身：取藥塗在背上，想要看見隱身的人，就取藥塗在他的臉上，就能看見。

又有一種方法可以隱身：取藥塗在鼻子上，就能隱身。

又有一種方法可以預知人心：取少量藥燒成灰，與白蜜混合后吞服。當天發生的事情等就能知道。

又有一種方法可以獲得一切法術及咒語的功能，想要知道有效還是無效：取遠志（一種中藥材）一大兩，黃牛乳一升煎煮，取半升放涼。在釋迦（Śākyamuni）像前誦咒二十一遍，然後服用三天，會吐出三十個金色的鈴鐺。

又有一種方法可以知道這種藥有效還是無效：取藥混合完畢后，放入沸水中，會變成白蓮花。

又有一種方法可以成就大法：取之前的藥一合，白蜜一升，混合煎煮至焦。在佛前誦咒二十一遍后做成藥丸，藥丸如豆子般大小。向空中高高拋灑，每個藥丸都會化作一隻鳥向天空飛去。

又有一種方法可以求得智慧：取少量藥混合后服用，立即獲得三十生的宿命智。

又有一種方法可以獲得他心智：取藥誦咒，用泉水送服，立即獲得能知萬里之外他人心思的他心智。

又有一種方法可以求得自然智：取藥一合，與井水混合，在早晨服用。二到七天就能獲得自然智。

又有一種方法想要發心修習大乘經典：煎煮藥材，每天吞服少量，七十天後心開悟解，通曉八萬圍陀（Veda）書史。變得聰明、智慧、明慧，辯才無礙，成為世間第一。

又有一種方法可以求得種種智慧：取藥三合，在佛前誦咒七七四十九遍，然後服用，立即獲得如來（Tathāgata）的一切智。

又有一種方法可以求得世間財富：取藥一合，在釋迦（Śākyamuni）像前誦咒一百零八遍，放入澡瓶中，三天後變成黃金。隨意服用。

又有一種方法可以求得世間財富：取藥，數量多少隨意，在佛前誦咒一遍

【English Translation】 English version Another method to become invisible: Take the medicine and apply it to your back. To see the invisible person, take the medicine and apply it to their face, and they will become visible.

Another method to become invisible: Take the medicine and apply it to your nose, and you will become invisible.

Another method to foresee people's thoughts: Take a small amount of medicine, burn it to ashes, mix it with white honey, and swallow it. You will know about events happening that day.

Another method to obtain the power of all magic arts and mantras, and to know whether they are effective or not: Take one large liang (a unit of weight) of Yuanzhi (Polygala root, a Chinese medicine) and one sheng (a unit of volume) of yellow cow's milk, and decoct them. Take half a sheng, let it cool, and chant the mantra twenty-one times in front of the image of Śākyamuni. Then take it for three days, and you will vomit thirty golden bells.

Another method to know whether this medicine is effective or not: After mixing the medicine, put it into boiling water, and it will turn into a white lotus flower.

Another method to achieve great Dharma: Take one he (a unit of volume) of the previous medicine and one sheng of white honey, mix and decoct until charred. Chant the mantra twenty-one times in front of the Buddha and make pills, the size of a bean. Scatter them high into the air, and each pill will transform into a bird and fly into the sky.

Another method to seek wisdom: Take a small amount of medicine and mix it, and you will immediately gain the wisdom of thirty lifetimes of past lives.

Another method to obtain telepathy: Take the medicine, chant the mantra, and take it with spring water, and you will immediately gain the telepathy to know the thoughts of others ten thousand miles away.

Another method to seek natural wisdom: Take one he of medicine, mix it with well flower water, and take it in the morning. You will gain natural wisdom in two to seven days.

Another method for those who aspire to study Mahayana scriptures: Decoction the medicine and swallow a small portion daily. After seventy days, your mind will open and you will understand the eighty-four thousand Vedas (Veda) books and histories. You will become intelligent, wise, insightful, eloquent, and unimpeded, becoming the best in the world.

Another method to seek various kinds of wisdom: Take three he of medicine, chant the mantra forty-nine times in front of the Buddha, and then take it. You will immediately gain all the wisdom of the Tathāgata.

Another method to seek worldly wealth: Take one he of medicine, chant the mantra one hundred and eight times in front of the image of Śākyamuni, and put it in a bathing vase. After three days, it will turn into gold. Take it as you wish.

Another method to seek worldly wealth: Take the medicine, as much or as little as you like, and chant the mantra once in front of the Buddha.

---

百八遍。取黃金沙一勝。藥和之器中盛之。即埋地中日乃變成紫摩黃金。

又法欲入海取七珍者。藥少許和漢鬱金香半兩。佛前咒之八十遍。呼彼海龍王名字燒香。藥香徹彼海龍王所。其龍領百萬眷屬。送種種七珍到行人所。

又法欲降伏一切禽獸者。取柏木三尺以藥涂之。于佛前三七遍。以杖打地一下。所有禽獸並悉雲集向行人所。若欲令散者。取藥燒之即得四散。

又法欲令人延年壽者。取柏子三百顆蜜一合煎之令焦。將作佛前咒一顆一咒。取藥少許涂之。復向佛前咒之七百遍。然後取服吞一丸命等日月。若吞二丸命齊天地。若吞三丸延命一劫。若吞四丸壽命兩劫。世尊若善男子善女人等。但於我法生少重心。依如來前咒等作之。立即成效。說此語時。會中復有一大仙名曰祁婆。即從座起前佛所。白言如來。我亦有大法能助如來。彼咒功力故。世尊唯愿世尊許我說之。時如來贊言善哉善哉善男子。汝能護念五濁眾生故說此方。汝當速說我今聽汝所說。大悲世尊世間若有眾生。求一切種種智慧者。或求延年益壽者。取烏牛乳三升遠志根三根訶梨勒十顆。乳中煎之　令乳幹盡。即陰乾搗篩。白蜜和之為丸如棗子許。于佛前誦咒之四十遍。晨旦時向西著面頓服令盡。於三七日間。即得一切世智辯才。

【現代漢語翻譯】 現代漢語譯本：一百零八遍。取一升黃金沙（一種黃金），將藥物與黃金沙混合，盛放在器皿中，埋入地下，經過一段時間就會變成紫磨黃金（一種純凈的黃金）。

又有一種方法，如果想要進入大海獲取七珍（七種珍寶），取少量藥物與半兩漢鬱金香混合，在佛前持咒八十遍，呼喚海龍王的名字並燒香。藥香傳到海龍王那裡，海龍王會帶領百萬眷屬，將各種七珍送到修行者處。

又有一種方法，如果想要降伏一切禽獸，取三尺長的柏木，用藥物塗抹，在佛前持咒二十一遍（三七遍），用杖敲擊地面一下，所有禽獸都會聚集到修行者處。如果想要讓它們散去，取藥物焚燒，它們就會四散。

又有一種方法，如果想要使人延年益壽，取三百顆柏子，用一合蜂蜜煎熬至焦，然後拿到佛前，每顆柏子持咒一次。取少量藥物塗抹在柏子上，再在佛前持咒七百遍，然後服用，吞下一丸可以壽命等同日月，吞下兩丸可以壽命齊于天地，吞下三丸可以延命一劫（極長的時間單位），吞下四丸可以壽命兩劫。世尊，如果善男子、善女人等，只要對我所說的法生起少許重視之心，按照如來面前持咒等方法去做，立即就能見效。說完這些話時，會中有一位大仙名叫祁婆（人名），從座位上起身來到佛前，稟告如來：『如來，我也有大法能夠幫助如來，增強咒語的功力。』世尊，希望世尊允許我說出來。這時，如來讚歎道：『好啊，好啊，善男子，你能夠護念五濁（充滿各種污濁的）眾生，所以說出這個方法。你應該快說，我現在聽你說。』大悲世尊，世間如果有眾生，求取一切種種智慧，或者求取延年益壽，取三升烏牛乳，三根遠志根（一種藥材），十顆訶梨勒（一種藥材），在牛乳中煎煮，直到牛乳完全熬干，然後陰乾，搗碎過篩，用白蜜調和成丸，大小如棗子。在佛前誦咒四十遍，早晨面向西方一次性服完。在二十一天（三七日）內，就能獲得一切世間智慧和辯才。

【English Translation】 English version: One hundred and eight times. Take one sheng of golden sand (a type of gold). Mix the medicine with the golden sand and place it in a vessel. Bury it in the ground, and after a period of time, it will transform into Jambu River gold (a pure type of gold).

Another method: If you wish to enter the sea to obtain the seven treasures (seven types of precious gems), take a small amount of medicine and half a liang of Han turmeric. Chant the mantra eighty times before the Buddha, calling out the name of the Sea Dragon King and burning incense. The scent of the medicine and incense will reach the Sea Dragon King, who will lead a million attendants to deliver various seven treasures to the practitioner.

Another method: If you wish to subdue all birds and beasts, take three chi of cypress wood, coat it with medicine, and chant the mantra twenty-one times (three times seven) before the Buddha. Strike the ground once with the staff, and all birds and beasts will gather towards the practitioner. If you wish to disperse them, burn the medicine, and they will scatter in all directions.

Another method: If you wish to prolong a person's life, take three hundred cypress seeds, boil them with one he of honey until charred. Then, take them before the Buddha and chant a mantra for each seed. Apply a small amount of medicine to the seeds and chant the mantra seven hundred times before the Buddha. Then, take and swallow one pill, and your life will be equal to the sun and moon. Swallow two pills, and your life will be equal to heaven and earth. Swallow three pills, and your life will be extended by one kalpa (an extremely long unit of time). Swallow four pills, and your life will be extended by two kalpas. World Honored One, if good men and good women, etc., have even a little faith in the Dharma I have spoken, and follow the methods such as chanting mantras before the Tathagata, they will immediately see results. As these words were spoken, a great immortal named Qipo (a personal name) in the assembly rose from his seat and came before the Buddha, reporting to the Tathagata: 'Tathagata, I also have a great Dharma that can help the Tathagata and enhance the power of the mantras.' World Honored One, I hope the World Honored One will allow me to speak it. At this time, the Tathagata praised: 'Good, good, good man, you are able to protect and care for the sentient beings of the five turbidities (full of various impurities), so you speak this method. You should speak quickly, I am now listening to what you say.' Great Compassionate World Honored One, if there are sentient beings in the world who seek all kinds of wisdom, or seek to prolong life, take three sheng of crow's milk, three roots of Yuanzhi root (a medicinal material), and ten Haritaki fruits (a medicinal material), boil them in the milk until the milk is completely dry. Then, dry them in the shade, pound them, sift them, and mix them with white honey to make pills the size of dates. Chant the mantra forty times before the Buddha, and take them all at once in the morning facing west. Within twenty-one days (three times seven), you will obtain all worldly wisdom and eloquence.

---

天龍八部恒常衛護。復此妙方。若有修法人求攝錄一切鬼神及野叉者。取母狗乳一合白牛乳一合。世尊取上件二味乳一處。取天門冬根半兩遠志根半兩。搗篩咒之七遍。然後和乳。于銅鐺中煎之二十沸許。便將佛前誦咒一百八遍。即如於佛頓氣服之令盡。於七日間一切鬼神並悉現身其人所。世尊若第一七日善鬼惡鬼。奪人精氣之鬼。及阿修羅眷屬魅鬼魍魎精魅。今見餓之鬼古文精雲山林之樹稷之鬼。八史六丁從術之鬼。五星六度五嶽鬼。世尊如是等鬼集彼人所。其鬼惡氣及惡毒悉自滅之。任行人驅使。欲知千年訊息。問之合者神海須彌山神。大鐵圍山之神黑山之神。天宮日月精神住室神。火風神地神水神等人身中五情神。如是一切諸神並悉雲集行人門首。複次若三七日之間。一切羅剎及夜叉並來雲集。藍婆夜叉毗藍婆夜叉。大精夜叉。注驢羅剎。滿心羅剎。攝羅剎。須彌山間黑齒羅剎。如是等恒河沙眷屬。一日之間並集行人門首。世尊若修行人。欲令驅使彼諸羅剎夜叉及鬼神等者。取安悉香半兩白膠香半兩白芥子半兩。俱共一處搗篩。白蜜和之。悉火燒誦前咒十遍。其一切鬼神及夜叉羅剎等。悉皆化面而倒悉亂。舉身自現不能自勝。

又法若令性悟者。取乳頭香燒之。並悉性悟。皆得耨心菩提。舍彼鬼位並得清

【現代漢語翻譯】 現代漢語譯本 天龍八部（佛教護法神）常常守護著。再有這個奇妙的方法。如果修行的人想要懾服和記錄一切鬼神以及夜叉（守護神），就取母狗的乳汁一合，白牛乳一合。世尊（釋迦牟尼佛）說，將以上兩種乳汁混合在一起，取天門冬根半兩，遠志根半兩，搗碎並篩過，唸咒七遍。然後與乳汁混合，在銅鍋中煎煮二十沸左右。然後到佛前誦咒一百零八遍，立即對著佛頓氣服下，全部喝完。在七天之內，一切鬼神都會現身在那個人面前。世尊說，在第一個七天里，無論是善鬼還是惡鬼，奪人精氣的鬼，以及阿修羅（非天）眷屬、魅鬼、魍魎精魅，還有今見餓之鬼、古文精雲山林之樹稷之鬼、八史六丁從術之鬼、五星六度五嶽鬼。世尊說，像這樣的鬼都會聚集在那個人那裡，它們的惡氣和惡毒都會自行消滅，任由修行人驅使。想要知道千年的訊息，詢問它們，可以與神海須彌山神（世界的中心）、大鐵圍山之神、黑山之神、天宮日月精神、住室神、火風神、地神、水神以及人身中的五情神溝通。像這樣的一切諸神都會聚集在修行人的門前。 再次，如果在三個七天之內，一切羅剎（惡鬼）和夜叉都會聚集而來，如藍婆夜叉、毗藍婆夜叉、大精夜叉、注驢羅剎、滿心羅剎、攝羅剎、須彌山間黑齒羅剎等，像這樣恒河沙數般的眷屬，會在一天之內聚集在修行人的門前。世尊說，如果修行人想要驅使這些羅剎、夜叉以及鬼神等，就取安悉香半兩，白膠香半兩，白芥子半兩，一起搗碎並篩過，用白蜜調和，用火燒並誦唸之前的咒語十遍，那麼一切鬼神以及夜叉羅剎等，都會化面而倒，混亂不堪，全身顯現，無法自持。 另外一種方法，如果想要讓它們覺悟，就取**香燒之，它們都會覺悟，都能得到無上菩提心，捨棄鬼的地位，得到清凈。

【English Translation】 English version The Eight Classes of Gods and Dragons (protectors of Buddhism) are always safeguarding. Furthermore, there is this wonderful method. If a practitioner seeks to subdue and record all ghosts, spirits, and Yakshas (guardian deities), take one 'he' of milk from a female dog and one 'he' of white cow's milk. The World Honored One (Sakyamuni Buddha) said, mix the above two kinds of milk together, take half a 'liang' of Asparagus root and half a 'liang' of Polygala root, pound and sift them, and chant the mantra over them seven times. Then mix it with the milk and boil it in a copper pot for about twenty boils. Then go before the Buddha and chant the mantra one hundred and eight times, and immediately drink it all in one breath facing the Buddha. Within seven days, all ghosts and spirits will appear before that person. The World Honored One said, in the first seven days, whether they are good ghosts or evil ghosts, ghosts that steal people's essence, as well as the Asura (demigod) retinue, seductive ghosts, goblins, and spirits, as well as ghosts who are hungry now, ancient text spirits, mountain forest tree spirits, millet spirits, ghosts who follow the Eight History Six Ding arts, ghosts of the Five Stars, Six Degrees, and Five Peaks. The World Honored One said, such ghosts will gather at that person's place, their evil aura and poison will be extinguished by themselves, and they will be driven by the practitioner. If you want to know the news of a thousand years, ask them, you can communicate with the God of the Divine Sea Mount Sumeru (center of the world), the God of the Great Iron Ring Mountain, the God of Black Mountain, the spirits of the Sun and Moon in the Heavenly Palace, the God of the Dwelling Room, the God of Fire and Wind, the God of Earth, the God of Water, and the five emotional spirits in the human body. All such gods will gather at the practitioner's door. Furthermore, within three seven-day periods, all Rakshasas (evil spirits) and Yakshas will gather, such as Lamba Yaksha, Vilamba Yaksha, Great Essence Yaksha, Note Donkey Rakshasa, Full Heart Rakshasa, She Rakshasa, Black Tooth Rakshasa in Mount Sumeru, and so on, like the retinue of Ganges River sands, will gather at the practitioner's door within one day. The World Honored One said, if the practitioner wants to drive these Rakshasas, Yakshas, and ghosts and spirits, take half a 'liang' of Benzoin, half a 'liang' of White Gum Resin, and half a 'liang' of White Mustard Seeds, pound and sift them together, mix them with white honey, burn them with fire and recite the previous mantra ten times, then all the ghosts and spirits, Yakshas and Rakshasas, will turn their faces and fall down, be in chaos, show their whole bodies, and be unable to control themselves. Another method, if you want to make them enlightened, take ** incense and burn it, they will all be enlightened, and they will all attain the unsurpassed Bodhi mind, abandon the position of ghosts, and attain purity.

---

凈之身。一從行人驅使隨意所須。預知千里逆順之事世尊彼諸鬼神若不降伏者。取彼前藥咒之即降伏也。

又法欲求萬年仙藥者。取前三昧藥燒。于山間燒之。誦咒百遍。一切萬年精雲芝草仙。千年松公及九云。仙駕鶴應草瑞草芝云。並總自出現其人所。世尊若欲采之。正月一日二月八日四月八日。此等三日所。一切諸藥草之精並在人間。餘日多化不在本所。

又法若采此藥。先咒一百八遍。我自往彼人所。教受和合令食之。我自舍彼仙位與行人。複次若入山。求采妙寶七珍者。取安悉香一兩。白芥子一兩。甘松香一兩。漢鬱金香半兩。青木香半兩。水銀半兩。世尊取已上等物相和搗篩。取此間陰泉和之。即于佛前咒一千八十遍。時于高原上燒之。山間伏藏及龍宮中七寶並悉現。行人慾取時。當取青木香燒之發願。然後隨意取用。祁婆變七寶方第二。世尊若有諸善男子。欲變瓦石為摩尼寶者。取赤石如雞卵許。取銅鐺一。取水銀五兩安置鐺中。及石亦鐺中盤蓋之。以柏木灰水煎三日燒之。令水銀盡入石中。變成火色。然後滅火漸漸令冷。取向佛前誦咒一萬遍。其寶光明照三千里。此寶力能壞諸魔王摧其地獄。行人起心動念。即七寶隨意滿足。亦能無火之處能出大火。複次世尊。若有眾生作諸法術。令互石

【現代漢語翻譯】 現代漢語譯本： 清凈之身。一是聽從修行人驅使，隨意滿足所需。預知千里之外的順境或逆境之事。世尊，如果那些鬼神不肯降伏，取用之前的藥，誦咒，就能降伏他們。

又有一種方法，想要尋求萬年仙藥的人，取用之前的三昧藥焚燒，在山間焚燒，誦咒一百遍。一切萬年精雲芝草仙，千年松公以及九云仙，駕鶴，應草瑞草芝云，都會全部顯現於那人所在之處。世尊，如果想要採摘這些藥，在正月一日、二月八日、四月八日這三天，一切藥草的精華都在人間，其餘日子大多變化不在原來的地方。

又有一種方法，如果採摘這些藥，先誦咒一百零八遍，我親自前往那人所在之處，教他調和食用。我自願捨棄仙位給修行人。再次，如果進入山中，尋求採摘奇妙的寶物七珍，取安息香一兩，白芥子一兩，甘松香一兩，漢鬱金香半兩，青木香半兩，水銀半兩。世尊，取以上等量的物品，混合搗碎過篩，用這裡的陰泉水調和，然後在佛前誦咒一千零八十遍，在高原上焚燒，山間的伏藏以及龍宮中的七寶都會全部顯現。修行人想要取用時，應當焚燒青木香，發願，然後隨意取用。祁婆變七寶方第二。世尊，如果有各位善男子，想要將瓦石變成摩尼寶（如意寶珠），取像雞蛋大小的紅色石頭，取一個銅鐺，取五兩水銀放置在鐺中，將石頭也放在鐺中蓋住。用柏木灰水煎煮三天，燒到水銀全部進入石頭中，變成火的顏色，然後滅火，漸漸讓它冷卻。拿到佛前誦咒一萬遍，這寶物發出的光明能照耀三千里。這寶物的力量能夠摧毀諸魔王，摧毀地獄。修行人只要起心動念，就能隨意滿足七寶的需求，也能在沒有火的地方生出大火。再次，世尊，如果有眾生施行各種法術，使互相的石頭

【English Translation】 English version: A pure body. Firstly, at the disposal of the practitioner, fulfilling all needs. Foreknowing events, whether favorable or adverse, from a thousand miles away. World Honored One, if those ghosts and spirits are unwilling to submit, take the aforementioned medicine, chant the mantra, and they will be subdued.

Furthermore, if one desires to seek the ten-thousand-year elixir, take the aforementioned Samadhi medicine and burn it in the mountains, chanting the mantra a hundred times. All ten-thousand-year essence cloud fungus, the thousand-year pine elder, and the nine-cloud immortals, riding cranes, auspicious herbs, auspicious fungus clouds, will all appear at the practitioner's location. World Honored One, if one wishes to gather these herbs, on the first day of the first month, the eighth day of the second month, and the eighth day of the fourth month, the essence of all medicinal herbs is present in the human realm. On other days, they mostly transform and are not in their original locations.

Furthermore, if one gathers these herbs, first chant the mantra one hundred and eight times. I will personally go to the practitioner's location and teach them how to mix and consume it. I will willingly relinquish my immortal position to the practitioner. Moreover, if one enters the mountains seeking to gather wondrous treasures and the seven jewels, take one ounce of benzoin resin, one ounce of white mustard seeds, one ounce of spikenard, half an ounce of Curcuma aromatica, half an ounce of Aquilaria agallocha, and half an ounce of mercury. World Honored One, take the above equal amounts of ingredients, mix, pound, and sift them. Mix them with the yin spring water from this place, and then chant the mantra one thousand and eighty times before the Buddha. Burn it on a high plateau, and the hidden treasures in the mountains and the seven jewels in the dragon palace will all appear. When the practitioner wishes to take them, they should burn Aquilaria agallocha, make a vow, and then take and use them as desired. The second method of Kiva transforming seven jewels. World Honored One, if there are virtuous men who wish to transform tiles and stones into Mani jewels (wish-fulfilling jewels), take a red stone the size of a chicken egg, take a copper pot, and place five ounces of mercury in the pot. Place the stone in the pot and cover it. Simmer it with water made from cypress ash for three days, burning it until all the mercury enters the stone, turning it into the color of fire. Then extinguish the fire and gradually let it cool. Take it before the Buddha and chant the mantra ten thousand times. The light emitted by this treasure can illuminate three thousand miles. The power of this treasure can destroy all demon kings and crush hell. As soon as the practitioner has a thought, the needs for the seven jewels will be fulfilled at will, and it can also produce great fire in a place without fire. Furthermore, World Honored One, if there are sentient beings who perform various magical arts, causing stones to

---

變成明月寶珠者。取白石如雞子許。水銀三兩米粉二兩。烏牛乳半勝。和向銅鐺中煎之令盡。然後取荏油一合置鐺子中。煿石令燋油盡。以漸漸令冷。即向佛前誦前咒之百遍。其石色如日月表裡明徹。斯寶然得萬里。又其珠力。能出種種珠寶金銀珊瑚。又能令人自在求者如意　又法欲變瓦礫成如意寶珠者。取金色石如雀卵許。取水銀三兩生金半兩慈石一大兩桃人八顆。去皮取如上等物。並置一處。向生鐵熱中煿之。其石並食彼上四物著溫地之中。三日乃取看。其色如紫摩黃金。向佛前咒之。一百八遍。其量珠威力無量無邊。彼行人意欲去處。其珠兌充前騰身而去。亦能出種種妙寶。行人者但發大悲。亦能令三界有情常得安樂。隨意一切眾生愿。悉皆充足。

佛說金毗羅童子經

<T21p0373_01.gif(別人書著云是此經法印作法用之時用)。

夜合木一寸八分克之。大力金剛陀羅尼。二名穢積大壇烏芻沙摩真言。

唵[木*(廿/(ㄇ@人)/戌)]伐羅俱魯陀摩訶摩羅訶曩那訶跛折摩他微枳羅尾持網婆野社智羅監母陀羅烏芻沙摩俱嚕陀𤙖泮吒娑婆訶

期觀音真言

迦摩羅目佉迦摩羅盧左那迦摩羅沙那迦摩羅多賀沙那迦摩羅婆謨尼迦摩羅迦

【現代漢語翻譯】 現代漢語譯本： 關於將白石變成明月寶珠的方法：取一塊像雞蛋大小的白色石頭，準備水銀三兩、米粉二兩、烏牛乳半升。將它們混合後放入銅鍋中煎煮至水分完全蒸發。然後取一合荏油放入鍋中，用油炸石頭，使其燒焦至油盡。讓其漸漸冷卻。之後，在佛前誦唸之前的咒語一百遍。這塊石頭會變得像日月一樣，表裡明徹。得到此寶珠后，可以到達萬里之外。而且，這顆珠子具有神奇的力量，能夠變出各種珠寶、金銀、珊瑚，還能使人自在如意，心想事成。

另一種方法，將瓦礫變成如意寶珠：取一塊像麻雀蛋大小的金色石頭，準備水銀三兩、生金半兩、慈石一大兩、桃仁八顆（去皮）。將以上物品放在一起，放入燒熱的生鐵中燒煉。石頭會吸收上述四種物品，然後將它們放在溫暖的土地中三天。三天後取出檢視，其顏色會變得像紫磨黃金。在佛前持咒一百零八遍。這顆寶珠的威力無量無邊。修行者想要去的地方，這顆珠子會帶著他騰身而去。它也能變出各種美妙的寶物。修行者只需發起大悲心，就能使三界眾生常得安樂，隨意滿足一切眾生的願望。

《佛說金毗羅童子經》

(別人書寫說這是此經的法印，在作法時使用)。

用一寸八分的夜合木雕刻。大力金剛陀羅尼，又名穢跡金剛壇烏芻沙摩真言。

唵 枳伐羅俱魯陀摩訶摩羅訶曩那訶跛折摩他微枳羅尾持網婆野社智羅監母陀羅烏芻沙摩俱嚕陀吽泮吒娑婆訶

期觀音真言

迦摩羅目佉迦摩羅盧左那迦摩羅沙那迦摩羅多賀沙那迦摩羅婆謨尼迦摩羅迦

【English Translation】 English version: To transform a white stone into a Bright Moon Jewel: Take a white stone about the size of a chicken egg. Prepare three taels of mercury, two taels of rice flour, and half a sheng of black cow's milk. Mix them together and fry them in a copper pot until completely dry. Then, take one he of perilla oil and place it in the pot. Fry the stone in the oil until it is charred and the oil is gone. Let it cool gradually. Afterward, in front of the Buddha, recite the previous mantra one hundred times. The stone will become like the sun and moon, bright and clear inside and out. Obtaining this jewel allows one to travel ten thousand miles. Moreover, this jewel has magical power, capable of producing various jewels, gold, silver, and coral. It can also grant people freedom and fulfillment of their wishes.

Another method, to transform rubble into a Wish-Fulfilling Jewel: Take a golden stone about the size of a sparrow's egg. Prepare three taels of mercury, half a tael of raw gold, one large tael of magnetite, and eight peach kernels (peeled). Place the above items together and roast them in hot pig iron. The stone will absorb the above four items, then place them in warm earth for three days. After three days, take it out and examine it. Its color will become like purple-gold. Recite the mantra one hundred and eight times in front of the Buddha. The power of this jewel is immeasurable and boundless. Wherever the practitioner wishes to go, this jewel will carry them soaring away. It can also produce various wonderful treasures. The practitioner only needs to generate great compassion to enable all sentient beings in the three realms to always have peace and happiness, and to fulfill the wishes of all beings at will.

The Sutra of the Kumara (Boy) Kimpila Spoken by the Buddha

(Others write that this is the Dharma seal of this sutra, used during the performance of rituals).

Carve it from a piece of one-inch and eight-fen Yehe wood. The Great Vajra Dharani, also known as the Ucchusma (Ucchuṣma) Vajra Altar or Ucchusma (Ucchuṣma) True Word.

Om Kṣivala Kuludha Mahamalakha Nanaha Pajjatamata Vikila Vidhvam Bhayajajila Jambhudala Ucchusma Kuludha Hum Phat Svaha

The Seal of Avalokiteshvara

Kamala Mukha Kamala Locana Kamala Sana Kamala Tarasana Kamala Bhamoni Kamala Ka

---

摩羅迦摩羅

金毗羅童子威德經

(金毗羅法作道場不空三藏譯。燒沉香白膠香薰陸香用瓷香爐。藥王菩薩助法。用白檀香一兩訶梨勒七果燒蜜和四十丸。除身中萬病。入龍宮取寶珠。用菖蒲三兩安悉香蜜丸甘松香和燒救萬病。用訶梨勒掩摩勒各五兩。男孩子母乳和作丸。龍樹菩薩助法用訶梨勒十二顆。剌蜜三兩井花水煎服吐出金治萬病用光明沙紫赤朱天門冬新蜜蠟。五月五日大酷三升。黑石蜜三兩。和煎觀世音菩薩助法。用訶梨勒百顆蜜丸。馬鳴菩薩助法。白膠香天門冬訶梨勒蠟各五兩。柴三升。井花水煎。白蜜用和)。

(承安二年五月十二日書之)

【現代漢語翻譯】 現代漢語譯本 摩羅迦摩羅（Morojakamara）

金毗羅童子威德經

（金毗羅（Kim Pila）法，由不空三藏翻譯並於道場中使用。焚燒沉香、白膠香、薰陸香，使用瓷香爐。藥王菩薩（Bhaisajyaraja）護持此法。用白檀香一兩，訶梨勒（Haritaki）七顆，用蜂蜜混合製成四十丸。可去除身中萬病。進入龍宮取得寶珠。用菖蒲三兩，安息香，蜂蜜制丸，加入甘松香一同焚燒，可救治萬病。用訶梨勒和掩摩勒（Amalaka）各五兩，用男孩子的母乳混合製成藥丸。龍樹菩薩（Nagarjuna）護持此法。用訶梨勒十二顆，刺蜜三兩，用井花水煎服，吐出，可治萬病。用光明沙、紫赤朱、天門冬、新蜜蠟。五月五日用大酷三升，黑石蜜三兩，混合煎制。觀世音菩薩（Avalokitesvara）護持此法。用訶梨勒一百顆，用蜂蜜製成藥丸。馬鳴菩薩（Asvaghosa）護持此法。用白膠香、天門冬、訶梨勒、蠟各五兩，柴三升，用井花水煎制，用白蜜調和）。

（承安二年五月十二日書寫）

【English Translation】 English version Morojakamara

The Sutra of the Majestic Virtue of the Kumara Kimpila

(The Kimpila Dharma, translated by Amoghavajra and used in the Mandala. Burn aloeswood, white benzoin, and frankincense, using a porcelain incense burner. Bhaisajyaraja Bodhisattva assists this Dharma. Use one ounce of white sandalwood, seven Haritaki fruits, mix with honey and make forty pills. It can remove ten thousand diseases from the body. Enter the Dragon Palace to obtain precious jewels. Use three ounces of sweet flag, benzoin, make pills with honey, add nard and burn together to save ten thousand diseases. Use five ounces each of Haritaki and Amalaka, mix with breast milk from a male child to make pills. Nagarjuna Bodhisattva assists this Dharma. Use twelve Haritaki fruits, three ounces of prickly honey, decoct with well flower water, take orally and spit out, it can cure ten thousand diseases. Use luminous sand, purplish-red cinnabar, Asparagus cochinchinensis, and new beeswax. On the fifth day of the fifth month, use three sheng of Da Ku, three ounces of black rock honey, mix and decoct. Avalokitesvara Bodhisattva assists this Dharma. Use one hundred Haritaki fruits, make pills with honey. Asvaghosa Bodhisattva assists this Dharma. Use five ounces each of white benzoin, Asparagus cochinchinensis, Haritaki, and wax, three sheng of firewood, decoct with well flower water, and mix with white honey).

(Written on the twelfth day of the fifth month of the second year of Cheng'an)

---