T46n1955_顯密圓通成佛心要集

大正藏第 46 冊 No. 1955 顯密圓通成佛心要集

No. 1955

顯密圓通成佛心要集序

(宣政殿學士金紫榮祿大夫行給事中知武定軍節度使事上護軍穎川郡開國公食邑三千戶同修國史陳覺撰)

昔如來居出世之尊。垂化人之道。闡揚大教。誘掖群迷。開種種之門。方便雖陳于萬法。入圓圓之海。旨趣皆歸於一乘。然而顯教密宗。該性含相。顯之義派分五教。總名素怛覽。密之部囊括三藏。獨號陀羅尼。習顯教者。且以空有禪律而自違。不盡究竟之圓理。學密部者。但以壇印字聲而為法。未知秘奧之神宗。遂使顯教密教。矛盾而相攻。性宗相宗。鑿枘而難入。互成非毀。謗議之心生焉。竟執邊隅。圓通之性懵矣。向匪至智。孰融異端。事必有成。人能弘道。今顯密圓通法師者。時推英悟。天假辯聰。髫齔禮于名師。十五歷于學肆。參禪訪道。博達多聞。內精五教之宗。外善百家之奧。利名不染。愛惡非交。既而厭處都城。肆志巖壑。積累載之勤悴。窮大藏之淵源。撮樞要而誠誦在心。剖義理而若指諸掌。以謂所閱大小之教。不出顯密之兩途。皆證聖之要津。入真之妙道。覽其文體。則異猶盤盂。自列于方圓。歸乎正理。則同若器室。咸資于無有。而學者妄生異議。

【現代漢語翻譯】現代漢語譯本

《顯密圓通成佛心要集序》

（宣政殿學士金紫榮祿大夫行給事中知武定軍節度使事上護軍穎川郡開國公食邑三千戶同修國史陳覺撰）

往昔如來處於出世尊位，垂示教化眾生之道，闡揚廣大教法，引導迷惑的眾生，開啟種種法門。方便之法雖陳列于萬法之中，最終都歸入圓融無礙的法海；旨趣雖多，最終都歸於一乘佛法。然而顯教與密宗，都包含體性與現象。顯教的義理分派為五教，總名為素怛覽（Sutrālaṃkāra，經莊嚴論）。密宗的部類囊括三部，號為陀羅尼（Dhāraṇī，總持）。學習顯教的人，往往因為空有、禪律而互相違背，不能完全領會究竟圓滿的道理。學習密部的人，僅僅以壇場、手印、字聲作為修法，不知道秘密深奧的神妙宗旨。於是導致顯教與密教互相矛盾攻擊，性宗與相宗格格不入，互相形成誹謗詆譭，謗議之心由此產生，最終執著于片面之見，對於圓融通達的本性感到迷惑。如果不是具有極高智慧的人，誰能融合這些不同的觀點呢？事情的成功必定要靠人來弘揚。如今的顯密圓通法師，被世人推崇為英明睿智，天生具有辯才。年少時就師從名師，十五歲遍覽各種學問。參禪訪道，博學多聞。內在精通五教的宗旨，外在通曉百家的奧妙。不被名利所染，不與愛憎相交。之後厭倦了都市生活，立志隱居山林。積累多年的勤奮努力，窮盡大藏經的淵源。提取其中的樞要並誠心背誦，剖析其中的義理就像指著自己的手掌一樣清晰。他認為所閱讀的大小乘教法，都離不開顯教與密教這兩條途徑，都是證得聖果的要道，進入真如的妙法。縱觀其文體，差異就像盤子與盂，各自呈現出方形與圓形；歸結到根本的道理，則相同如器皿與空室，都依賴於『無』的作用。而學習的人卻妄自產生不同的議論。

【English Translation】 English version

Preface to the Collection of Essential Principles for Achieving Buddhahood through the Harmonious Understanding of Exoteric and Esoteric Teachings

(Composed by Chen Jue, Academician of the Xuanzheng Hall, Grand Master of Gold and Purple with Glorious Rank, Acting Attendant, Commissioner of the Wuding Army, Supreme Protector of the Army, Duke of Yingchuan with a fief of 3,000 households, and Co-compiler of National History)

In the past, the Tathagata, residing in the honored position of one who has transcended the world, imparted the path of transforming people, expounded the great teachings, and guided the deluded masses, opening various gates. Although expedient means are presented in myriad forms, they all enter the ocean of perfect and complete harmony; though the purposes are diverse, they all return to the One Vehicle. However, both the Exoteric and Esoteric teachings encompass both essence and phenomena. The doctrines of the Exoteric school are divided into five teachings, collectively named Sutrālaṃkāra (Ornament of the Sutras). The divisions of the Esoteric school encompass the three divisions*, referred to as Dhāraṇī (Total Retention). Those who study the Exoteric teachings often contradict each other due to debates on emptiness and existence, Chan (Zen) and Vinaya (Discipline), failing to fully comprehend the ultimate and complete principle. Those who study the Esoteric teachings merely regard the mandala, mudras, and seed syllables as the Dharma, without knowing the secret and profound divine essence. Consequently, the Exoteric and Esoteric teachings contradict and attack each other, the Essence school and the Phenomenal school are incompatible, leading to mutual defamation and criticism, and giving rise to thoughts of slander. Ultimately, they cling to biased views, and become confused about the nature of perfect and complete understanding. If not for supreme wisdom, who could reconcile these different views? Success in any endeavor depends on people who can propagate the Way. Now, the Dharma Master of Harmonious Understanding of Exoteric and Esoteric Teachings is esteemed by the world as wise and insightful, and endowed with natural eloquence. He studied under famous teachers from a young age, and by the age of fifteen had mastered various fields of learning. He visited Zen masters and sought the Way, becoming learned and well-informed. Inwardly, he was proficient in the tenets of the five teachings; outwardly, he was skilled in the mysteries of the hundred schools. He was unblemished by fame and profit, and unaffected by love and hate. Later, he grew weary of urban life and aspired to live in the mountains and valleys. Through years of diligent effort, he exhausted the depths of the Great Treasury of Scriptures. He extracted the essential principles and recited them sincerely, analyzing the doctrines as clearly as if pointing to his own palm. He believed that the teachings of both the Great and Small Vehicles, without exception, follow the two paths of the Exoteric and Esoteric teachings, which are both essential paths to attaining sainthood and wondrous methods for entering Suchness. Examining their literary forms, the differences are like plates and bowls, each displaying square and round shapes; returning to the fundamental principle, they are the same as vessels and empty rooms, both relying on the function of 'non-being'. However, students presumptuously generate different opinions.

昧此通方。因是錯綜靈編。纂集心要。文成一卷。理盡萬途。會四教總歸於圓宗。收五密咸入于獨部。和乳酪之味。都作醍醐。采雲霞之滋。併爲甘露。誠諸佛之會要。為後人之指南。使披覽者似獲隨意之珠。所求皆遂。遵依者如食善見之果。無疾不瘳。覺學愧荒虛。辭非華麗。曾因暇日。得造吾師。每親揮麈之談。頗廣窺班之見。屬當傳世。爰托撰文。素慚舒理之能。聊著冠篇之引。

顯密圓通成佛心要集捲上

五臺山金河寺沙門道[厄*殳]集

原夫如來一代教海。雖文言浩瀚。理趣淵沖。而顯之與密統盡無遺。顯謂諸乘經律論是也。密謂諸部陀羅尼是也。爰自摩騰入漢。三藏漸佈於支那。無畏來唐。五密盛興于華夏。九流共仰七眾同遵。法無是非之言。人析修證之路。暨經年遠誤見彌多。或習顯教。輕誣密部之宗。或專密言。昧黷顯教之趣。或攻名相。鮮知入道之門。或學字聲。罕識持明之軌。遂使甚深觀行。變作名言。秘密神宗。翻成音韻。今乃不揆瑣才。雙依顯密二宗。略宗成佛心要。庶望將來悉得圓通。故依教理略啟四門。一顯教心要。二密教心要。三顯密雙辯。四慶遇述懷(已下四段之中。為避文繁。或暗用聖教。或義引經文。覽者應知)。且初顯教心要者。謂賢首清涼。共判如來

【現代漢語翻譯】現代漢語譯本：

由於對這種普遍方法的無知，我將各種靈妙的教義交織在一起，編纂成這部《成佛心要集》。雖然只有一卷，卻包含了所有修行成佛的途徑。它融合了顯教、密教，最終歸於圓滿的宗義；它囊括了五部密法，全部歸入獨部法門。它像牛奶和奶酪一樣，最終都提煉成醍醐；它像採集雲霞的精華，匯聚成甘露。這確實是諸佛的精要，是後人的指南。使閱讀它的人，就像獲得瞭如意寶珠，所有願望都能實現；使遵照它修行的人，就像食用了善見果，無論什麼疾病都能痊癒。覺學慚愧自己才疏學淺，文筆不夠華麗。我曾經在空閑的日子裡，拜訪過我的老師。每次都親聆老師揮動拂塵的教誨，也因此略微增長了見識。正值此書應當流傳於世，於是我受託撰寫序文。我一向慚愧自己缺乏闡述義理的能力，只能勉強寫下這篇引言。

《顯密圓通成佛心要集》捲上

五臺山金河寺沙門道[厄*殳] 輯

總的來說，如來一代所說的教法，雖然文字浩瀚，義理深奧，但顯教和密教都統攝無遺。顯教指的是諸乘的經、律、論；密教指的是諸部的陀羅尼。自從摩騰（Mó Téng）入漢朝以來，三藏（Sānzàng，佛教經典的總稱）逐漸在中國傳播。自從無畏（Wúwèi，指善無畏Shàn Wúwèi，唐代密宗大師）來到唐朝，五部密法在華夏盛行。各學派共同仰慕，僧俗七眾共同遵從。佛法沒有是非之分，只是人們分析出不同的修行道路。隨著時間推移，錯誤的見解越來越多。有些人學習顯教，就輕視和詆譭密教；有些人專修密法，就不瞭解顯教的趣味；有些人專注于名相，卻很少知道入道的門徑；有些人學習字句的聲音，卻很少懂得持咒的法則。於是，極其深奧的觀行，變成了空洞的名言；秘密的神奇宗義，變成了單純的音韻。現在我不衡量自己才能的不足，同時依據顯教和密教，簡要地闡述成佛的心要，希望將來大家都能獲得圓滿的通達。因此，依據教理，我略微開啟四扇門：一是顯教的心要，二是密教的心要，三是顯密雙辯，四是慶幸際遇並抒發情懷（以下四段中，爲了避免文字繁瑣，或者暗中引用聖教，或者引用經文的含義，讀者應該明白）。首先，所謂的顯教心要，指的是賢首（Xiánshǒu，法藏大師的稱號）和清涼（Qīngliáng，澄觀法師的稱號）共同判定的如來。

【English Translation】 English version:

Ignorant of this universal method, I have interwoven various spiritual doctrines, compiling this 'Essential Collection for Achieving Buddhahood.' Although it is only one volume, it contains all paths for cultivating and attaining Buddhahood. It integrates the Exoteric and Esoteric teachings, ultimately converging on the perfect doctrine; it encompasses the Five Classes of Tantras, all incorporated into the Unique Class. It is like milk and cheese, ultimately refined into ghee; it is like collecting the essence of clouds and mist, gathering into nectar. This is indeed the essence of all Buddhas, a guide for later generations. It enables those who read it to be like obtaining a wish-fulfilling jewel, with all desires fulfilled; it enables those who follow it to be like eating the fruit of Good Vision, with all illnesses cured. Juexue (the author) is ashamed of his lack of talent and unadorned writing. I once, in my leisure time, visited my teacher. Each time, I personally listened to the teachings of the teacher waving the whisk, and thus slightly increased my knowledge. At a time when this book should be passed down to the world, I was entrusted to write the preface. I have always been ashamed of my lack of ability to explain the principles, and can only reluctantly write this introduction.

Essential Collection for Achieving Buddhahood through the Perfect and Unobstructed Exoteric and Esoteric Teachings, Volume 1

Compiled by Shramana Dao[厄*殳] of Jinhe Temple on Mount Wutai

In general, the teachings spoken by the Tathagata (Rúlái, 'Thus Come One', an epithet of the Buddha) throughout his life, although vast in words and profound in meaning, encompass both the Exoteric and Esoteric teachings without omission. The Exoteric teachings refer to the Sutras, Vinaya (rules of monastic discipline), and Shastras (treatises) of the various vehicles; the Esoteric teachings refer to the Dharanis (mystical incantations) of the various classes. Since Moteng (Mó Téng, Kasyapa Matanga) entered the Han Dynasty, the Tripitaka (Sānzàng, the three baskets of Buddhist scriptures) gradually spread in China. Since Wuwei (Wúwèi, referring to Subhakarasimha, a Tantric master of the Tang Dynasty) came to the Tang Dynasty, the Five Classes of Tantras flourished in China. Various schools commonly admired it, and the seven assemblies of monastics and laity commonly followed it. The Dharma has no right or wrong, but people analyze different paths of cultivation. As time passed, erroneous views increased. Some people study the Exoteric teachings and despise and slander the Esoteric teachings; some people specialize in the Esoteric teachings and do not understand the interest of the Exoteric teachings; some people focus on the nominal characteristics but rarely know the gateway to entering the path; some people study the sounds of words but rarely understand the rules of mantra recitation. Thus, extremely profound contemplation and practice become empty nominal words; the secret and magical doctrine becomes mere phonetics. Now, without measuring my lack of talent, I rely on both the Exoteric and Esoteric teachings to briefly explain the essential points for achieving Buddhahood, hoping that everyone can attain perfect unobstructedness in the future. Therefore, according to the teachings and principles, I briefly open four doors: first, the essential points of the Exoteric teachings; second, the essential points of the Esoteric teachings; third, the dual exposition of the Exoteric and Esoteric teachings; fourth, rejoicing in the encounter and expressing feelings (in the following four sections, in order to avoid verbose writing, either secretly quoting the holy teachings or quoting the meaning of the scriptures, the reader should understand). First, the so-called essential points of the Exoteric teachings refer to the Tathagata as judged jointly by Xianshou (Xiánshǒu, title of Master Fazang) and Qingliang (Qīngliáng, title of Dharma Master Chengguan).

一代時教而有五種。一小乘教。謂阿含等六百餘卷經。婆沙等六百餘卷論。說一切法從因緣生。明三界不安。了人空真理。修自利之行。忻小乘之果。二大乘始教有二。一法相宗。謂深密佛地等數十本經。瑜伽唯識等數百卷論。說一切法皆是唯識。了二空真理。修六度萬行。趣大乘佛果。于中多談法相之義。二無相宗。謂諸部般若等千餘卷經。中百門等數本論文。說一切法本來是空無始迷情妄認為有。欲證菩提以為所得。修習萬行。于中多談無相空義。斯之兩宗。皆是大乘初門。故名曰始。始者初也。三一乘終教。謂法華涅槃等四十餘部經。寶性佛性等十餘部論。說一切眾生皆有佛性。從本已來靈明不昧。了了常知。無始迷倒不自覺悟。欲成佛果須先了悟自家佛性。後方稱性修習本有無量妙行。多談法性是大乘盡理之教。故名曰終。終者盡也。四一乘頓教。謂楞伽思益經文。達磨所傳禪宗。說一切妄相本空真心本凈。元無煩惱本是菩提。唯談真性不依位次成佛。故名曰頓。五不思議乘圓教。謂華嚴一經。十地一論。全說毗盧法界普賢行海。于中所有若事若理若因若果。一具一切重重無盡。總含諸教無法不收。稱性自在無障無礙。迥殊偏說故名為圓。此之五教。前前者是淺是權。後後者是深是實。若以圓教望之前四。皆

【現代漢語翻譯】現代漢語譯本：一代時教分為五種：一是小乘教，包括《阿含經》等六百餘卷經書，《婆沙論》等六百餘卷論著，闡述一切法皆由因緣而生，闡明三界不安穩，了悟人空的真理，修習自利的行為，欣求小乘的果位。二是大乘始教，又分為兩種：一是法相宗，包括《深密經》、《佛地經》等數十本經書，《瑜伽師地論》、《唯識論》等數百卷論著，闡述一切法皆是唯識所現，了悟二空的真理，修習六度萬行，趨向大乘佛果，其中多談論法相的意義。二是無相宗，包括諸部《般若經》等千餘卷經書，《中論》、《百論》等數本論著，闡述一切法本來是空，由於無始以來的迷惑情識妄認為有，想要證得菩提，以為有所得，修習萬行，其中多談論無相空義。這兩個宗派，都是大乘的入門，所以稱為『始』，『始』就是開始的意思。三是一乘終教，包括《法華經》、《涅槃經》等四十餘部經書，《寶性論》、《佛性論》等十餘部論著，闡述一切眾生皆有佛性，從本來就靈明不昧，了了常知，由於無始以來的迷惑顛倒而不自覺悟，想要成就佛果，必須先了悟自家的佛性，然後才能稱合本性地修習本有的無量妙行，多談論法性，是大乘窮盡真理的教法，所以稱為『終』，『終』就是窮盡的意思。四是一乘頓教，包括《楞伽經》、《思益經》等經文，以及達摩所傳的禪宗，闡述一切虛妄的相本來是空，真心本來是清凈的，原本沒有煩惱，本來就是菩提，只談論真性，不依次第而成就佛果，所以稱為『頓』。五是不思議乘圓教，包括《華嚴經》一部經書，《十地論》一部論著，完全闡述毗盧遮那佛的法界，普賢菩薩的行海，其中所有無論是事是理，是因是果，一即一切，重重無盡，總括所有教法，沒有哪種教法不包含在內，稱合本性，自在無礙，迥然不同于偏頗的說法，所以稱為『圓』。這五種教法，前一種比前一種淺顯、權巧，后一種比后一種深奧、真實。如果用圓教來衡量前面的四種教法，都... 若以圓教望之前四。皆

【English Translation】 English version: The teachings of a generation are divided into five types: First, the Hinayana (Small Vehicle) teachings, which include over six hundred volumes of sutras such as the 'Agama Sutras' (阿含經), and over six hundred volumes of treatises such as the 'Abhidharma Mahavibhasa Sastra' (婆沙論), explain that all dharmas (一切法) arise from causes and conditions (因緣), clarify the instability of the Three Realms (三界), realize the truth of the emptiness of self (人空), cultivate practices for self-benefit, and rejoice in the fruits of the Hinayana. Second, the beginning teachings of the Mahayana (Great Vehicle), which are further divided into two: First, the Dharmalaksana School (法相宗), which includes dozens of sutras such as the 'Samdhinirmocana Sutra' (深密經) and the 'Buddhabhumi Sutra' (佛地經), and hundreds of volumes of treatises such as the 'Yogacarabhumi-sastra' (瑜伽師地論) and the 'Vijnaptimatrata-siddhi Sastra' (唯識論), explain that all dharmas are manifestations of consciousness only (唯識), realize the truth of the two emptinesses (二空), cultivate the Six Perfections (六度) and myriad practices (萬行), and aspire to the fruit of the Mahayana Buddhahood, focusing on the meaning of the characteristics of dharmas. Second, the Nirakara School (無相宗), which includes over a thousand volumes of sutras such as the various 'Prajnaparamita Sutras' (般若經), and several treatises such as the 'Madhyamaka-karika' (中論) and the 'Dvadasanikaya-sastra' (百論), explain that all dharmas are originally empty (空), and that beginningless delusion (無始迷情) falsely perceives them as existent, desiring to attain Bodhi (菩提) as if something is gained, cultivating myriad practices, focusing on the meaning of emptiness without characteristics. These two schools are the initial gateways to the Mahayana, hence the name 'beginning' (始), which means initial. Third, the final teachings of the One Vehicle (一乘終教), which include over forty sutras such as the 'Lotus Sutra' (法華經) and the 'Nirvana Sutra' (涅槃經), and over ten treatises such as the 'Ratnagotravibhaga' (寶性論) and the 'Buddha-nature Sastra' (佛性論), explain that all sentient beings possess Buddha-nature (佛性), which is inherently luminous and unconfused, clearly and constantly knowing, but due to beginningless delusion and inversion, they are not self-aware, desiring to achieve Buddhahood, one must first realize one's own Buddha-nature, and then cultivate the inherent immeasurable wonderful practices in accordance with one's nature, focusing on the Dharma-nature (法性), which is the teaching that exhausts the truth of the Mahayana, hence the name 'final' (終), which means exhaustive. Fourth, the sudden teachings of the One Vehicle (一乘頓教), which include sutras such as the 'Lankavatara Sutra' (楞伽經) and the 'Vimalakirti-nirdesa Sutra' (思益經), and the Chan School (禪宗) transmitted by Bodhidharma (達磨), explain that all illusory appearances are fundamentally empty, and the true mind is fundamentally pure, originally without afflictions, and is originally Bodhi, only discussing the true nature, without relying on stages to achieve Buddhahood, hence the name 'sudden' (頓). Fifth, the inconceivable Vehicle of Perfect Teaching (不思議乘圓教), which includes the 'Avatamsaka Sutra' (華嚴經) and the 'Dasabhumika-sastra' (十地論), fully explaining the Dharmadhatu (法界) of Vairocana Buddha (毗盧遮那佛) and the ocean of practices of Samantabhadra Bodhisattva (普賢菩薩), in which all things, whether phenomena or principles, causes or effects, one is all, infinitely layered, encompassing all teachings, without any teaching not included, in accordance with one's nature, freely and without obstruction, distinctly different from biased teachings, hence the name 'perfect' (圓). These five teachings, the former is shallower and more expedient, the latter is deeper and more real. If we measure the first four with the perfect teaching, all... If we measure the first four with the perfect teaching, all...

是應根權施設也(今且據對待而論。言前四是權圓教為實。若定執圓教為實缺前四教亦非圓暢。若五教俱傳偏圓共贊。逗根方足已下為圓教。中具含前教行門。故不別說)今依圓教修行略分為二。初悟毗盧法界。后修普賢行海。且初悟毗盧法界者。謂華嚴經所說。一真無障礙法界或名一心。于中本具三世間(一器世間。為一切國土。二眾生世間。謂一切有情。三智正覺世間。謂一切聖人)四法界(一事法界。二理法界。三事理無礙法界。四事事無礙法界)一切染凈諸法。未有一法出此法界。此是一切凡夫聖人根本之真心也(亦是根本之真身)泛言真心而有二種。一同教真心。二別教真心。于同教中復有二種。一終教真心。二頓教真心。且初終教真心者。故首楞嚴經云。當知虛空生汝心內。猶如片云點太清里。況諸世界在虛空耶(自家真心猶如太清之天。十方虛空喻似一片之云。即知真心極大虛空極小。虛空比于真心尚爾極小。況諸世界在虛空中耶)又云。空生大覺中。如海一漚發。有漏微塵國。皆依空所生(大覺即是真心異名。真心廣大猶如大海。虛空微小似一浮漚。況諸國土皆依虛空生耶。若比真心即是小中之小)又云真心遍圓含里十方。反觀父母所生之身。如彼十方虛空之內。吹一微塵若存若亡。又云不知色身外

【現代漢語翻譯】現代漢語譯本這是爲了適應眾生的根器而設立的（現在暫且根據對待的觀點來討論。說前面的四教是權教，圓教為實教。如果執著于圓教為實教，而缺少前面的四教，也不是圓滿暢達的。如果五教都傳授，權教和圓教共同讚揚，適應眾生的根器才算足夠，以下為圓教。圓教中包含前面的教的修行法門，所以不另外說明）。現在依據圓教修行，大致分為兩種。首先是覺悟毗盧法界（Vairocana Dharmadhatu），然後是修普賢行海（Samantabhadra's ocean of practices）。先說覺悟毗盧法界，就是《華嚴經》（Avatamsaka Sutra）所說的，一真無障礙法界，或者叫做一心。其中本來就具備三世間（三種世間：一是器世間，指一切國土；二是眾生世間，指一切有情眾生；三是智正覺世間，指一切聖人），四法界（四種法界：一是事法界，二是理法界，三是事理無礙法界，四是事事無礙法界），一切染污和清凈的諸法，沒有一法超出這個法界。這是一切凡夫和聖人根本的真心（也是根本的真身）。泛泛地說真心，有兩種：一是同教真心，二是別教真心。在同教中又有兩種：一是終教真心，二是頓教真心。先說終教真心，所以《首楞嚴經》（Śūraṅgama Sūtra）說：『應當知道虛空生在你心中，就像一片云點綴在太清里一樣，何況是諸世界在虛空中呢？』（自家的真心就像太清的天空，十方虛空比作一片云，就知道真心極大，虛空極小。虛空比于真心尚且極小，何況諸世界在虛空中呢？）又說：『空生於大覺中，如大海中的一個水泡。有漏的微塵國土，都依靠虛空而生。』（大覺就是真心的異名，真心廣大猶如大海，虛空微小像一個浮漚。何況諸國土都依靠虛空而生呢？如果和真心相比，虛空就是小中之小。）又說真心遍圓包含十方，反觀父母所生的色身，就像十方虛空之內，吹起一粒微塵，若有若無。又說不知道色身外

【English Translation】 English version This is established to accommodate the faculties of sentient beings (for now, let's discuss it from the perspective of opposition. The first four teachings are said to be provisional, with the Perfect Teaching being the real teaching. If one clings to the Perfect Teaching as the real teaching and lacks the previous four teachings, it is not perfect and unobstructed. If all five teachings are transmitted, the provisional and perfect are jointly praised, and it is sufficient to suit the faculties of sentient beings; what follows is the Perfect Teaching, which contains the practices of the previous teachings, so it is not explained separately). Now, according to the practice of the Perfect Teaching, it is roughly divided into two: first, to awaken to the Vairocana Dharmadhatu (法界, Dharmadhatu), and then to cultivate Samantabhadra's (普賢, Samantabhadra) ocean of practices. First, to awaken to the Vairocana Dharmadhatu, as described in the Avatamsaka Sutra (華嚴經, Avatamsaka Sutra), the One True Unobstructed Dharmadhatu, or called the One Mind, inherently possesses the Three Realms (三世間: one is the Realm of Vessels, referring to all lands; two is the Realm of Sentient Beings, referring to all sentient beings; three is the Realm of Wisdom and Correct Enlightenment, referring to all sages), the Four Dharmadhatus (四法界: one is the Dharmadhatu of Phenomena, two is the Dharmadhatu of Principle, three is the Dharmadhatu of Non-Obstruction between Phenomena and Principle, and four is the Dharmadhatu of Non-Obstruction among Phenomena), and all defiled and pure dharmas. There is not a single dharma that goes beyond this Dharmadhatu. This is the fundamental true mind of all ordinary beings and sages (also the fundamental true body). Generally speaking, there are two kinds of true mind: one is the true mind of the Common Teaching, and the other is the true mind of the Distinct Teaching. Within the Common Teaching, there are again two kinds: one is the true mind of the Culminating Teaching, and the other is the true mind of the Sudden Teaching. First, let's talk about the true mind of the Culminating Teaching, so the Śūraṅgama Sūtra (首楞嚴經, Śūraṅgama Sūtra) says: 'You should know that emptiness arises within your mind, like a wisp of cloud adorning the vastness of space. How much more so are the worlds within emptiness?' (One's own true mind is like the sky of the Great Purity, and the emptiness of the ten directions is compared to a wisp of cloud, so one knows that the true mind is extremely large and emptiness is extremely small. Emptiness is still extremely small compared to the true mind, how much more so are the worlds within emptiness?) It also says: 'Emptiness arises from the Great Enlightenment, like a bubble arising from the ocean. The leaky lands of dust motes all depend on emptiness for their existence.' (Great Enlightenment is another name for the true mind, the true mind is vast like the ocean, and emptiness is small like a floating bubble. How much more so do all lands depend on emptiness for their existence? If compared to the true mind, emptiness is the smallest of the small.) It also says that the true mind is universally round and contains the ten directions, and looking back at the physical body born of parents, it is like blowing a mote of dust within the emptiness of the ten directions, as if it exists or does not exist. It also says not knowing outside the physical body

洎山河虛空大地。咸是妙明真心中物。又云一切世間諸所有物。皆即菩提妙明真心(既言皆即菩提妙明真心。非是世間諸法在真心內別有其體。即知盡法界所有。虛空大地情與非情。全是一味妙明真心。凝然清凈不增不減)一切眾生從無始來迷卻此心。妄認四大為身緣慮為心。譬如百千個澄清大海不認。但認一小浮漚(若了四大之身緣慮之心。緣生無性全是真心。如了浮漚。緣生無體全是海水。近有儒生罕覽佛經。聞斯廣大真心懵然未信。余尋喻云。此是如來親說。但是自心迷倒不見。安得不信。且如俗書莊子云。北溟有魚其名為鯤。鯤之大不知其幾千里。化而為鳥其名為鵬。鵬之背不知其幾千里。怒而飛其翼若垂天之云。將徙于南溟。水擊三千里。摶扶搖而上者九萬里。列子云。世豈知有此物哉。大禹行而見之。伯益知而名之。夷堅聞而志之。不可為自目不親睹。亦不信有此物耶。俗書所說有相物情尚爾。何況如來所說無相真心也。寶性論云。聲居者不知宇宙之通泰是也)后頓教一心者。謂絕待一心。彌滿清凈中不容他。一切妄相本來是無。絕待真心本來清凈。華嚴經云。法性本空寂無取亦無見。性空即是佛不可得思量。起信論云。一切諸法從本已來。離言說相離名字相離心緣相。畢竟平等無有變易不可破壞。唯是

【現代漢語翻譯】現代漢語譯本山河、虛空、大地，無一不是妙明真心中的事物。經中又說，一切世間的所有事物，都即是菩提妙明真心（既然說一切都是菩提妙明真心，就說明世間諸法並非在真心之內另有其本體，由此可知，整個法界所有，虛空大地，有情與無情之物，完全是一味的妙明真心，凝然清凈，不增不減）。一切眾生從無始以來，迷惑於此真心，妄認四大為自身，緣慮為心。譬如百千個澄清的大海不去認識，卻只認識一個小小的浮漚（如果了悟四大之身、緣慮之心，緣生無性，全是真心，就像了悟浮漚，緣生無體，全是海水。近來有儒生很少閱讀佛經，聽到如此廣大的真心，懵然不信。我便打比方說，這是如來親口所說，只是因為自己內心迷惑顛倒而看不見，怎麼能不相信呢？且如俗書《莊子》所說，北冥有魚，它的名字叫鯤（鯤，一種大魚），鯤之大，不知有幾千里；化而為鳥，它的名字叫鵬（鵬，一種大鳥），鵬的背，不知有幾千里；奮起而飛，它的翅膀像垂天的云。將要遷徙到南海，水擊三千里，乘著旋風盤旋而上九萬里。《列子》說，世人哪裡知道有這種東西呢？大禹（大禹，中國古代的聖王）行走時見到了它，伯益（伯益，大禹的助手）知道並命名了它，夷堅（夷堅，人名）聽說了並記錄了它。難道能因為自己沒有親眼見到，就不相信有這種東西嗎？俗書所說的有相之物尚且如此，何況如來說的無相真心呢？《寶性論》說，住在井裡的人不知道宇宙的廣闊通達，就是這個道理）。後來頓教一心，指的是絕待一心（絕待一心，超越對待的唯一真心），彌滿清凈之中不容納其他。一切虛妄之相本來就是沒有的，絕待真心本來就是清凈的。《華嚴經》說，法性本來空寂，沒有可取也沒有可見。性空即是佛，不可用思量來揣測。《起信論》說，一切諸法從本來就是遠離言說之相、遠離名字之相、遠離心緣之相，畢竟平等，沒有變易，不可破壞，唯是

【English Translation】 English version Mountains, rivers, empty space, and the great earth are all objects within the wondrously bright and true mind. It is also said that all things in the world are identical to the Bodhi wondrously bright and true mind (since it is said that all are identical to the Bodhi wondrously bright and true mind, it is not that worldly dharmas exist separately within the true mind with their own substance; thus, it is known that all within the entire Dharma Realm, empty space, the great earth, sentient and non-sentient beings, are entirely of one flavor of the wondrously bright and true mind, serenely pure, neither increasing nor decreasing). All sentient beings, from beginningless time, have been deluded about this mind, falsely recognizing the four great elements as the body and conditioned thoughts as the mind. It is like not recognizing hundreds of thousands of clear oceans, but only recognizing a small floating bubble (if one understands the body of the four great elements and the mind of conditioned thoughts, that arising from conditions is without inherent nature and is entirely the true mind, just as understanding a floating bubble, that arising from conditions is without substance and is entirely seawater. Recently, there have been Confucian scholars who rarely read Buddhist scriptures, and upon hearing of such a vast true mind, they are bewildered and disbelieving. I then used an analogy, saying, 'This is what the Tathagata personally said, but it is only because your own mind is deluded and inverted that you do not see it; how can you not believe it? For example, the secular book Zhuangzi says, 'In the Northern Ocean there is a fish called Kun (鯤, a large fish). The Kun is so large that one does not know how many thousands of miles it spans. It transforms into a bird called Peng (鵬, a large bird). The Peng's back is so large that one does not know how many thousands of miles it spans. When it rouses itself and flies, its wings are like clouds hanging from the sky. It will migrate to the Southern Ocean, striking the water for three thousand miles, and spiraling upwards on a whirlwind for ninety thousand miles.' Liezi says, 'How would the world know of such a thing? Yu the Great (大禹, a sage king of ancient China) saw it when he traveled, Boyi (伯益, Yu the Great's assistant) knew and named it, and Yijian (夷堅, a person's name) heard of it and recorded it. Can it be that just because you have not personally witnessed it with your own eyes, you do not believe that such a thing exists?' Secular books speak of phenomenal things in this way, how much more so the formless true mind spoken of by the Tathagata? The Ratnagotravibhāga says, 'Those who dwell in a well do not know the vastness and openness of the universe,' this is the meaning). Later, the sudden teaching of the one mind refers to the absolute one mind (絕待一心, the unique true mind that transcends duality), in its all-pervading purity, it does not tolerate anything else. All illusory appearances are originally non-existent, the absolute true mind is originally pure. The Avatamsaka Sutra says, 'The Dharma-nature is originally empty and still, there is nothing to grasp nor to see. Emptiness of nature is the Buddha, it cannot be conceived by thought.' The Awakening of Faith says, 'All dharmas from the very beginning are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal, without change, indestructible, only

一心故名真如。謂前終教隨眾生迷說有色身山河虛空大地世間諸法。令諸眾生翻妄歸真。了達色身山河虛空大地世間諸法。全是一味妙明真心。今頓教中。本無色身山河虛空大地世間諸法。本是一味絕待真心。故清涼云。總不說法相唯辯真性。即知周遍法界。本是一味絕待真心。寂然清凈不生不滅不增不減。欲要易解周遍法界。喻似一顆瑩凈圓珠。朗然清凈無影無像無內無外。清涼云。照體獨立物我一如。達磨云。我法以心傳心不立文字。即傳此心。曹溪云。明鏡本清凈何假出塵埃。亦是此心也。一切眾生從無始來。不了此心妄見諸相。猶如眼病橫見空華圓覺經云。妄認四大為自身相。六塵緣影為自心相。譬彼病目見空中華(若了真心本無諸相。如虛空中本無諸華。圓覺經云。如來因地修圓覺者。知是空華即無流轉。亦無身心受彼生死。非作故無本性無故。今頓教中空華之喻甚為切要。今時緇素宗禪者。極廣洎乎開示此心多不入神。如葉公好龍真龍現前愕然不顧。若未悟此心非是真禪。是故欲修禪行。先須了悟此一心也)二別教一心者。謂一真無障礙大法界心。含三世間具四法界。全此全彼而無障礙。即知包羅法界圓裹十方。全是一真大法界心。於此一真大法界內。所有若凡若聖若理若事。隨舉一法亦皆全是大法界心

【現代漢語翻譯】現代漢語譯本一心，故名為真如（Tathata）。這是因為之前的終教（終極教義）隨著眾生的迷惑，說有色身（Rupa-kaya，物質之身）、山河、虛空、大地、世間諸法。是爲了讓眾生從虛妄迴歸真實，了達色身、山河、虛空、大地、世間諸法，全都是一味妙明真心。而今頓教（頓悟之教）中，本來就沒有色身、山河、虛空、大地、世間諸法，本來就是一味絕待真心。所以清涼（澄觀大師）說：『總不說法相，唯辨真性。』即是說周遍法界，本來就是一味絕待真心，寂然清凈，不生不滅，不增不減。想要容易理解周遍法界，可以比喻成一顆瑩凈圓珠，朗然清凈，無影無像，無內無外。清涼說：『照體獨立，物我一如。』達磨（菩提達摩）說：『我法以心傳心，不立文字。』即是傳此心。曹溪（慧能大師）說：『明鏡本清凈，何假拂塵埃。』也是此心。一切眾生從無始以來，不了達此心，妄見諸相，猶如眼病橫見空華。《圓覺經》說：『妄認四大為自身相，六塵緣影為自心相，譬彼病目見空中華。』（如果了達真心，本來就沒有諸相，如虛空中本來就沒有諸華。《圓覺經》說：『如來因地修圓覺者，知是空華即無流轉，亦無身心受彼生死，非作故無，本性無故。』今頓教中，空華的比喻甚為切要。現在參禪的人，即使廣泛地開示此心，多半不能入神。如同葉公好龍，真龍現前卻愕然不顧。如果未悟此心，就不是真禪。所以想要修禪，先要了悟這一心。）二、別教一心者，謂一真無障礙大法界心。含三世間，具四法界，全此全彼而無障礙。即知包羅法界，圓裹十方，全是一真大法界心。於此一真大法界內，所有若凡若聖若理若事，隨舉一法亦皆全是大法界心。

【English Translation】 English version The One Mind is therefore named True Thusness (Tathata). This is because the previous Teaching of Completion (ultimate teaching) followed the delusion of sentient beings, saying that there are material bodies (Rupa-kaya), mountains and rivers, empty space, the great earth, and all phenomena of the world. This was to enable sentient beings to return from delusion to truth, and to realize that material bodies, mountains and rivers, empty space, the great earth, and all phenomena of the world are entirely the wonderful, bright, and true mind of one flavor. But in the Sudden Teaching now, there are originally no material bodies, mountains and rivers, empty space, the great earth, and all phenomena of the world; originally, it is the one flavor of the true mind that is absolute and beyond comparison. Therefore, Qingliang (Master Chengguan) said: 'It does not speak of the characteristics of phenomena at all, but only distinguishes the true nature.' That is, knowing that pervading the Dharma Realm is originally the one flavor of the true mind that is absolute and beyond comparison, silent and pure, not arising, not ceasing, not increasing, not decreasing. To easily understand the pervading Dharma Realm, it can be compared to a bright and pure round pearl, clear and pure, without shadow or image, without inside or outside. Qingliang said: 'The illuminating substance stands alone, and things and self are one as such.' Damo (Bodhidharma) said: 'My Dharma transmits mind with mind, without establishing words.' That is, transmitting this mind. Caoxi (Master Huineng) said: 'The bright mirror is originally pure; why rely on wiping away dust?' It is also this mind. All sentient beings, from beginningless time, do not understand this mind and falsely see all phenomena, like an eye disease causing one to see flowers in the sky. The Surangama Sutra says: 'Falsely recognizing the four great elements as the appearance of one's own body, and the shadows of the six sense objects as the appearance of one's own mind, like a sick eye seeing flowers in the sky.' (If one understands the true mind, there are originally no phenomena, just as there are originally no flowers in empty space. The Perfect Enlightenment Sutra says: 'Those who cultivate perfect enlightenment on the causal ground of the Tathagata know that these are flowers in the sky, and there is no transmigration, nor do body and mind undergo birth and death. It is not made, therefore it is without inherent nature.' In the Sudden Teaching now, the metaphor of flowers in the sky is very essential. Those who practice Chan nowadays, even if they extensively expound this mind, mostly cannot enter into its essence. Like Lord Ye's love of dragons, when a real dragon appears before him, he is astonished and does not care for it. If one has not awakened to this mind, it is not true Chan. Therefore, if one wants to practice Chan, one must first understand this one mind.) Second, the One Mind of the Distinct Teaching refers to the One True Mind of the Great Dharma Realm, which is without obstruction. It contains the three realms of existence and possesses the four Dharma Realms, fully encompassing this and that without obstruction. It is known to encompass the Dharma Realm and completely envelop the ten directions, entirely being the One True Mind of the Great Dharma Realm. Within this One True Mind of the Great Dharma Realm, all that is mundane or sacred, principle or phenomenon, any single phenomenon that is taken up is entirely the Great Dharma Realm Mind.

。乃至唯舉一塵亦皆全是大法界心。華嚴經云。華藏世界所有塵。一一塵中見法界。又一塵既是大法界心。於此一塵大法界內。復舉一塵亦皆全是大法界心。若橫若豎重重舉之。重重皆是大法界心。故清涼大師。于華嚴十地品疏。說帝網無盡一心也。一切眾生從無始來迷妄。不知無盡法界是自身心。于中本具帝網無盡色心功德。即與毗盧遮那身心齊等。卻將自家無障無礙佛之身心。顛倒執為雜染眾生。譬如金輪聖王統四天下。身智具足富樂無比。忽然昏睡夢為蟻子。于夢位中但認已為蟻子。不覺本是輪王(無盡法界之佛世喻難況。今但喻迷真執妄之義。智者應知)是故欲求成就究竟佛果。切須悟此毗盧法界。若未悟此法界。縱經多劫修習萬行。徒自勞苦不得名為真實菩薩。亦不能生如來家。故華嚴經云。不了于自心云何知正道。彼由顛倒慧增長一切惡。清涼云不依此悟所作非真。自為修行元來結業(此無盡法界一心人罕能知。知亦寡信信亦鮮解。解亦難臻此境。是以多劫菩薩不信不解。上首聲聞如盲如聾。其有宿熏圓根宜此駐意。若能信悟在懷。當日生於佛家。恐人難信今舉例況之。如法苑珠林說。有一術人路行見一人擔檐上有籠子可受升余。告擔人云。我步行疲極。欲寄君籠子內。愿相許耳。擔人慮是狂人。便語云

【現代漢語翻譯】乃至僅僅舉起一粒微塵，也完全都是大法界心。《華嚴經》說：『華藏世界所有塵，一一塵中見法界。』（華藏世界：Buddha's Pure Land；法界：Dharma Realm）又一粒微塵既然是大法界心，在這粒微塵的大法界內，再次舉起一粒微塵，也完全都是大法界心。無論是橫向還是縱向，重重疊疊地舉起，重重疊疊都是大法界心。所以清涼大師在《華嚴十地品疏》中，說帝網無盡一心。（帝網：Indra's net）一切眾生從無始以來迷惑顛倒，不知道無盡法界就是自身的真心，其中本來就具備帝網般無盡的色心功德，與毗盧遮那（Vairocana）的身心完全相等。卻將自家無障無礙的佛之身心，顛倒執著為雜染的眾生。譬如金輪聖王（cakravarti）統治四大天下，身智具足，富樂無比，忽然昏睡夢為螞蟻。在夢中只認為自己是螞蟻，不覺察自己本來是輪王。（無盡法界的佛世，比喻難以描述，現在只是比喻迷失真性執著妄想的意義，智者應該明白）因此，想要成就究竟的佛果，一定要領悟這毗盧法界。如果未領悟這法界，縱然經過多劫修習萬行，也只是徒勞辛苦，不能稱為真實的菩薩，也不能生在如來家。所以《華嚴經》說：『不了于自心，云何知正道？彼由顛倒慧，增長一切惡。』清涼大師說：不依據此悟，所作非真，自為修行，元來結業。（此無盡法界一心，很少有人能知道，知道的人也很少相信，相信的人也很少理解，理解的人也很難達到這種境界。因此，多劫的菩薩不相信不理解，上首的聲聞如同盲人聾子。那些有宿世熏習圓滿根基的人，應該在此留意。如果能信悟在懷，當日就能生於佛家。恐怕人們難以相信，現在舉例說明。如《法苑珠林》所說，有一個術士在路上行走，看見一個人挑著擔子，擔子上有個籠子，可以容納一升多東西。術士告訴挑擔的人說：我步行疲憊不堪，想寄放在你的籠子里，希望你能答應。挑擔的人認為他是瘋子，便說：

【English Translation】 Even to the point of lifting a single mote of dust, it is entirely the mind of the Great Dharma Realm. The Avatamsaka Sutra says: 'All the dust motes in the Lotus Treasury World, in each mote one sees the Dharma Realm.' (Lotus Treasury World: Buddha's Pure Land; Dharma Realm: Dharma Realm) Furthermore, since a single mote of dust is the mind of the Great Dharma Realm, within this Great Dharma Realm of a single mote, lifting another mote of dust is also entirely the mind of the Great Dharma Realm. Whether horizontally or vertically, lifting them repeatedly, each repetition is the mind of the Great Dharma Realm. Therefore, Great Master Qingliang, in his commentary on the 'Ten Grounds' chapter of the Avatamsaka Sutra, speaks of the inexhaustible one mind of Indra's net. (Indra's net: Indra's net) All sentient beings, from beginningless time, are deluded and do not know that the inexhaustible Dharma Realm is their own true mind, which inherently possesses the inexhaustible merits of form and mind like Indra's net, completely equal to the body and mind of Vairocana. Yet, they perversely cling to their own unobstructed Buddha-body and mind, mistaking them for defiled sentient beings. It is like a Golden Wheel-Turning King (cakravarti) ruling over the four great continents, possessing complete wisdom and unparalleled wealth and happiness, suddenly falling asleep and dreaming of being an ant. In the dream state, he only recognizes himself as an ant, unaware that he is originally a Wheel-Turning King. (The Buddha-world of the inexhaustible Dharma Realm is difficult to describe, so this is merely an analogy for the meaning of being deluded about the true nature and clinging to illusions; the wise should understand) Therefore, if one wishes to attain the ultimate Buddhahood, one must realize this Vairocana Dharma Realm. If one has not realized this Dharma Realm, even if one cultivates myriad practices for many kalpas, it will only be in vain and one cannot be called a true Bodhisattva, nor can one be born into the family of the Tathagata. Therefore, the Avatamsaka Sutra says: 'Not understanding one's own mind, how can one know the right path? Because of inverted wisdom, all evils increase.' Great Master Qingliang says: 'Without relying on this realization, what is done is not true; one cultivates oneself, but originally creates karma.' (This one mind of the inexhaustible Dharma Realm is rarely known by people; those who know it rarely believe it; those who believe it rarely understand it; and those who understand it rarely reach this state. Therefore, Bodhisattvas for many kalpas do not believe or understand it, and the foremost Sravakas are like the blind and deaf. Those who have the latent influence of perfect roots should pay attention to this. If one can believe and realize it in one's heart, one will be born into the Buddha's family on that very day. Fearing that people may not believe it, I will now give an example. As the Fa Yuan Zhu Lin says, there was a magician walking on the road who saw a person carrying a load on a shoulder pole, with a cage on the load that could hold more than a liter of something. The magician said to the carrier: 'I am very tired from walking, and I would like to place something in your cage; I hope you will allow it.' The carrier thought he was crazy and said:

任君入耳。乃跳入籠子中。籠子非大術人非小。擔之而行也。不覺重行數十里。擔人於一樹下住食。乃呼術人共食。術人云我自有飲食。擔人視之。見籠中有種種器物飲食。告擔人云。我欲與婦共食。即口中吐出一女子。容貌甚美二人共食。食已其夫便睡。婦告擔人。我有外夫欲來共食。夫若覺時君勿道之。婦便口中出一丈夫共食。三人籠中全不逼窄。良久其夫身動欲覺。其外夫告擔人云且去。其婦即置外夫口中。器物飲食亦置口中。其夫覺已。復置婦在口中雲云。此是世間小術尚爾。重重相容而無障礙。豈況毗盧無障礙法界耶。應須諦而信之思而解之。勿要高推聖境虛度一生者哉)后修普賢行海者。既得了悟無障礙法界。于自本心。于中本具十華藏世界微塵數相好。帝網無盡神通功德。與十方諸佛更無差別。奈無始局執妄情。習以性成卒難頓盡。致令自家神通功德。不能盡得自在受用。故須稱自家毗盧法界。修本有普賢行海。令無盡功用疾得現前。華嚴經云修此法者少作功力疾得菩提。雖普賢行海浩瀚無涯(一藏教中所說行門。皆是華嚴普賢之行。但應權淺根宜之流出也)今就觀行略示五門。一諸法如夢幻觀。二真如絕相觀。三事理無礙觀四帝網無盡觀。五無障礙法界觀。且初諸法如夢幻觀者(即當事法界觀)謂常

【現代漢語翻譯】現代漢語譯本：任憑你聽進去。於是跳入籠子中。籠子不大，術人也不小。挑著籠子行走，不覺得重，走了數十里。挑擔的人在一棵樹下停住吃飯，於是叫術人一起吃。術人說：『我自己有飲食。』挑擔的人看他，見籠子中有各種器物和飲食。術人告訴挑擔的人說：『我想要和妻子一起吃飯。』隨即口中吐出一個女子，容貌非常美麗，二人一起吃飯。吃完后，她的丈夫便睡著了。那女子告訴挑擔的人：『我有一個情夫要來一起吃飯，我丈夫如果醒來，你不要說。』女子便口中吐出一個丈夫一起吃飯。三人在籠中全不覺得擁擠。過了很久，她的丈夫身體動了一下，想要醒來。她的情夫告訴挑擔的人說：『快走。』那女子立即將情夫放入口中，器物飲食也放入口中。她的丈夫醒來后，又將妻子放在口中，等等。這只是世間的小法術尚且如此，重重相容而沒有障礙，何況毗盧遮那佛（Vairocana，意為光明遍照）無障礙的法界呢？應該仔細地相信它，思考它，理解它，不要高推聖境，虛度一生啊！』後來修習普賢行海（Samantabhadra's practices，意為普賢菩薩的廣大行愿）的人，既然得了悟無障礙法界，在自己本來的心中，本來就具有十華藏世界（Lotus Treasury World，意為蓮花藏世界）微塵數般的相好，帝釋天網（Indra's net，意為因陀羅網）般無盡的神通功德，與十方諸佛更沒有差別。無奈無始以來的侷限執著和虛妄的情感，習慣成性，難以一下子斷盡，導致自己本有的神通功德，不能完全自在地受用。所以必須稱自家毗盧法界，修習本有的普賢行海，令無盡的功用迅速地顯現出來。《華嚴經》（Avatamsaka Sutra）說：『修習此法的人，稍微用功就能迅速地得到菩提（Bodhi，意為覺悟）。』雖然普賢行海浩瀚無涯（一藏教中所說的行門，都是華嚴普賢之行，只是應權宜和淺根之人的流出），現在就觀行略微指示五門：一、諸法如夢幻觀；二、真如絕相觀；三、事理無礙觀；四、帝網無盡觀；五、無障礙法界觀。且說第一諸法如夢幻觀（即當事法界觀），就是常常

【English Translation】 English version: Let it enter your ears. Then he jumped into the cage. The cage was not big, and the sorcerer was not small. Carrying it, he didn't feel the weight and walked dozens of miles. The carrier stopped to eat under a tree and called the sorcerer to eat together. The sorcerer said, 'I have my own food and drink.' The carrier looked and saw all kinds of utensils and food in the cage. The sorcerer told the carrier, 'I want to eat with my wife.' Then he spat out a woman from his mouth, with a very beautiful appearance, and the two ate together. After eating, her husband fell asleep. The woman told the carrier, 'I have a lover who wants to eat with us. If my husband wakes up, don't say anything.' The woman then spat out a man from her mouth, and they ate together. The three people in the cage did not feel crowded at all. After a long time, her husband moved, wanting to wake up. Her lover told the carrier, 'Hurry up and leave.' The woman immediately put her lover into her mouth, and the utensils and food as well. After her husband woke up, he put his wife back into his mouth, and so on. This is just a small worldly trick, yet it is so accommodating and without obstacles. How much more so is the unobstructed Dharmadhatu (Dharmadhatu, meaning the realm of reality) of Vairocana (Vairocana, meaning the Illuminator)? You should carefully believe it, think about it, and understand it. Do not highly regard the sacred realm and waste your life!' Later, those who cultivate the practices of Samantabhadra (Samantabhadra's practices, meaning the vast vows and practices of Samantabhadra Bodhisattva), having attained enlightenment of the unobstructed Dharmadhatu, inherently possess in their own minds countless excellent qualities like the dust motes in the ten Lotus Treasury Worlds (Lotus Treasury World, meaning the Lotus Repository World), and endless supernatural powers and merits like Indra's net (Indra's net, meaning the net of Indra), with no difference from the Buddhas of the ten directions. Unfortunately, due to beginningless limitations, attachments, and deluded emotions, habits have become ingrained and are difficult to completely eradicate at once, causing one's own inherent supernatural powers and merits to not be fully and freely enjoyed. Therefore, one must invoke one's own Vairocana Dharmadhatu and cultivate the inherent practices of Samantabhadra, so that endless functions and benefits may quickly manifest. The Avatamsaka Sutra (Avatamsaka Sutra) says, 'Those who cultivate this Dharma will quickly attain Bodhi (Bodhi, meaning enlightenment) with little effort.' Although the practices of Samantabhadra are vast and boundless (the practices mentioned in the Tripitaka teachings are all practices of Avatamsaka Samantabhadra, but they are outflows appropriate for expediency and those with shallow roots), now I will briefly indicate five gates regarding contemplation and practice: 1. Contemplation of all Dharmas as dreams and illusions; 2. Contemplation of True Suchness as devoid of characteristics; 3. Contemplation of the unobstructedness of phenomena and principle; 4. Contemplation of the endlessness of Indra's net; 5. Contemplation of the unobstructed Dharmadhatu. Let's begin with the first, the contemplation of all Dharmas as dreams and illusions (which is the contemplation of the Dharmadhatu of the present moment), which is to constantly

觀一切染凈諸法。全體不實皆如夢幻。此能觀智亦如夢幻。華嚴經云。譬如夢中見種種諸異相。世間亦如是與夢無差別。又云度脫諸眾生令知法如幻。眾生不異幻了幻無眾生。又金剛經云。一切有為法如夢幻泡影。如露亦如電應作如是觀。肇公云。虛兮妄兮三界不實。夢兮幻兮六道無物。一切眾生從無始來。執一切法而為實有。致使起惑造業循環六道。若常想一切名利怨親三界六道。全體不實皆如夢幻。則愛惡自然淡薄。悲智自然增明(此夢幻觀圓覺疏中名起幻消塵觀。天臺名假觀。亦名方便隨緣止。謂分明鑑照曰觀。寂然不亂曰止即觀中便有止。止中便具觀。乃止觀雙運也。余諸止觀準此解之。若人雖信解圓教。而煩惱厚重不能習得此夢幻觀者。應作不凈觀。謂觀身五種不凈。一種子不凈。謂父精母血赤白二色和合成故。智度論云。是身種不凈非餘妙寶物。不由白凈生但從穢道出。二住處不凈。謂在母腹中生臟之下熟臟之上。不凈流溢污穢充滿。彼中住故。又海山云。不凈乃作衣裝。污穢便為飲食。三自體不凈。謂三十六物皆是不凈共和合故。言三十六者。外有十二。發毛爪齒垢污大小二遺眵淚涕唾。次有十二。面板血肉肪䐧腦膜骨髓筋脈。中有十二。心肝膽腑脾腎腸胃生臟熟臟赤痰白痰。即知從頂至足皆是不凈。

【現代漢語翻譯】現代漢語譯本觀照一切染污和清凈的諸法，它們的整體本質都不是真實的，都如同夢幻一般。這個能觀照的智慧也如同夢幻一般。《華嚴經》說：『譬如在夢中見到種種不同的景象，世間也是如此，與夢沒有差別。』又說：『度脫一切眾生，令他們知曉一切法都如幻象。眾生不異於幻象，了達幻象就沒有眾生。』又《金剛經》說：『一切有為法，如夢幻泡影，如露水，也如閃電，應當這樣觀想。』肇法師說：『虛妄啊，虛妄啊，三界不是真實的；夢幻啊，夢幻啊，六道沒有實物。』一切眾生從無始以來，執著一切法認為是真實存在的，導致產生迷惑，造作惡業，在六道中循環。如果經常觀想一切名利、怨家、親人、三界六道，它們的整體本質都不是真實的，都如同夢幻一般，那麼愛憎之心自然會淡薄，慈悲和智慧自然會增長和明瞭。（這個夢幻觀在《圓覺疏》中名為『起幻消塵觀』，在天臺宗名為『假觀』，也名『方便隨緣止』，意思是說，分明地鑑照叫做『觀』，寂然不動搖叫做『止』，即在觀中便有止，在止中便有觀，乃是止觀雙運。其餘的止觀，依此來理解。如果有人雖然相信和理解圓教，但是煩惱深重，不能修習這個夢幻觀，應當修作不凈觀，即觀想身體的五種不凈。第一是種子不凈，即父親的精液和母親的血液，赤色和白色二種物質和合而成。智度論說：『這個身體的種子是不清凈的，不是什麼美妙的寶物，不是由清凈的物質所生，而是從污穢的途徑產生。』第二是住處不凈，即在母親的腹中，在生髒的下面，熟髒的上面，不清凈的液體流溢，污穢充滿，住在那裡。又海山說：『不清凈的東西就當作衣裳，污穢的東西就當作飲食。』第三是自體不凈，即三十六種物質都是不清凈的，共同和合而成。所說的三十六種，外面有十二種：頭髮、毛髮、指甲、牙齒、污垢、大小便、眼屎、眼淚、鼻涕、唾液。其次有十二種：面板、血液、肌肉、脂肪、脂肪、腦膜、骨骼、骨髓、筋、脈。中間有十二種：心、肝、膽、腑、脾、腎、腸、胃、生臟、熟臟、赤痰、白痰。由此可知，從頭頂到腳底，都是不清凈的。

【English Translation】 English version Observe all defiled and pure dharmas (phenomena), their entire essence is not real, all are like dreams and illusions. This observing wisdom is also like dreams and illusions. The Avatamsaka Sutra says: 'For example, in a dream, one sees various different appearances; the world is also like this, with no difference from a dream.' It also says: 'Liberate all sentient beings, causing them to know that all dharmas are like illusions. Sentient beings are not different from illusions; understanding illusions, there are no sentient beings.' Also, the Diamond Sutra says: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows, like dew and lightning; one should contemplate them in this way.' Master Zhao said: 'Empty and false, empty and false, the three realms are not real; dreams and illusions, dreams and illusions, the six paths have no substance.' All sentient beings, from beginningless time, cling to all dharmas as if they were real, causing them to generate delusion, create karma, and cycle through the six paths. If one constantly contemplates all fame and gain, enemies and relatives, the three realms and six paths, their entire essence is not real, all are like dreams and illusions, then love and hate will naturally diminish, and compassion and wisdom will naturally increase and become clear. (This dream-like contemplation is called 'Arising Illusion and Eliminating Dust Contemplation' in the Perfect Enlightenment Sutra Commentary, and 'Provisional Contemplation' in the Tiantai school, also called 'Expediently Following Conditions Cessation', meaning that clearly discerning and illuminating is called 'contemplation', and being still and unperturbed is called 'cessation', that is, within contemplation there is cessation, and within cessation there is contemplation, which is the dual practice of cessation and contemplation. The other cessations and contemplations should be understood accordingly. If someone, although believing and understanding the perfect teaching, has heavy afflictions and cannot practice this dream-like contemplation, they should practice the impurity contemplation, that is, contemplating the five kinds of impurity of the body. First is the impurity of the seed, that is, the father's sperm and the mother's blood, the red and white two substances, combine to form it. The Mahaprajnaparamita Sastra says: 'This body's seed is impure, not some wonderful treasure, not born from purity, but comes from a defiled path.' Second is the impurity of the dwelling place, that is, in the mother's womb, below the raw organs and above the cooked organs, impure fluids overflow, filled with filth, dwelling there. Also, Haishan said: 'Impure things are taken as clothing, and filthy things are taken as food.' Third is the impurity of the self, that is, the thirty-six substances are all impure, jointly combined to form it. The so-called thirty-six, there are twelve external ones: hair, body hair, nails, teeth, dirt, large and small excrement, eye mucus, tears, nasal mucus, saliva. Next, there are twelve: skin, blood, flesh, fat, fat, meninges, bones, bone marrow, tendons, veins. In the middle, there are twelve: heart, liver, gallbladder, viscera, spleen, kidneys, intestines, stomach, raw organs, cooked organs, red phlegm, white phlegm. Thus, it is known that from the top of the head to the soles of the feet, all is impure.

永嘉師云。革囊盛糞膿血之聚。不凈流溢蟲蛆住處。鮑肆廁孔亦所不及。四自相不凈。謂九竅常流諸穢惡故。言九竅者。兩耳出垢兩眼出眵淚。兩鼻出濃涕。口出涎唾。大便道出屎。小便道出尿。智度論云。種種不凈物充滿於身中。常流出不凈如漏囊盛物。五究竟不凈。謂命終身壞膀脹臭穢。膿血蛆分不堪近故。天臺云。從足至頭從頭至足。循身觀察唯見膀脹壞爛。大小便道蟲膿流出。臭極死狗。心地觀經云。應觀自身臭穢不凈。猶如死狗。金光明經云。我從久來恃此身。臭穢膿流不可愛。雖常供養懷怨害。終歸棄我不知恩。觀自身竟復觀他人。若男若女所有之身。皆具五種不凈。乃至觀一切世間有情之身。皆是不凈。故起信論云。應觀世間一切有身。悉皆不凈種種穢污。無一可樂。既觀皆是不凈。貪愛之心自然不起。阿含經說。昔有國王嗜慾無厭。有一比丘以偈諫曰。目為眵淚窟。鼻是穢涕囊。口為涎唾器。腹是屎尿倉。但王無慧目。為色所耽荒。貧道見之惡。出家修道場。天臺云。雖觀不凈能成大事。如海中尸依之得度。或作骨鎖觀。應先觀想自身額上。皮肉爛墜唯見白骨。漸漸從狹至寬。想於一頭皮肉爛墜見於白骨。乃至全身皆見白骨。既見自身一具骨鎖。分明現已。復觀餘人爛墜亦爾。觀第二具已。漸次觀于

【現代漢語翻譯】現代漢語譯本永嘉禪師說：『這革囊（皮囊）盛滿了糞便、膿血等污穢之物的聚集。』不乾淨的東西流溢出來，是蟲子和蛆蟲居住的地方。即使是賣魚的店舖和廁所的臭味也比不上它。四種自相不凈，指的是九竅經常流出各種污穢之物。所說的九竅是：兩隻耳朵流出耳垢，兩隻眼睛流出眼屎和眼淚，兩個鼻孔流出濃鼻涕，嘴巴流出唾液，大便道排出大便，小便道排出小便。《智度論》說：『各種不乾淨的東西充滿了身體內部，經常流出不乾淨的東西，就像破了的袋子盛東西一樣。』五種究竟不凈，指的是生命終結身體壞掉，膨脹腐爛發出臭味，膿血和蛆蟲分離，令人無法靠近。天臺宗說：『從腳到頭，從頭到腳，沿著身體觀察，只能看到膨脹腐爛。大小便道流出蟲子和膿液，臭得像死狗一樣。《心地觀經》說：『應當觀察自身臭穢不凈，就像死狗一樣。《金光明經》說：『我長久以來依賴這個身體，臭穢膿液流淌令人厭惡。雖然經常供養它，但它卻懷著怨恨和傷害，最終拋棄我，不知感恩。』觀察自身完畢后，再觀察他人。無論是男人還是女人，所有的身體都具備五種不凈。乃至觀察一切世間有情眾生的身體，都是不乾淨的。所以《起信論》說：『應當觀察世間一切有身體的眾生，全部都是不乾淨的，各種污穢，沒有一樣值得貪戀。』既然觀察到一切都是不乾淨的，貪愛之心自然就不會生起。《阿含經》說：過去有一位國王貪圖享樂沒有厭足的時候，有一位比丘用偈語勸諫他說：『眼睛是眼屎眼淚的窟窿，鼻子是污穢鼻涕的囊袋，嘴巴是唾液的容器，肚子是屎尿的倉庫。只是大王沒有智慧的眼睛，被美色所迷惑。貧道看到這些覺得厭惡，所以出家修行。』天臺宗說：『雖然觀察不凈能夠成就大事，就像海中的屍體，依靠它就能得到解脫。』或者修習白骨觀。應當先觀想自身額頭上，皮肉腐爛墜落，只看到白骨。漸漸地從狹窄到寬闊。觀想一頭皮肉腐爛墜落，看到白骨。乃至全身都看到白骨。既然看到自身是一具白骨，分明地顯現出來之後。再觀察其他人腐爛墜落也是這樣。觀察第二具白骨之後，漸漸地觀察于

【English Translation】 English version Yongjia Shize said: 'This leather bag (skin bag) is filled with the accumulation of feces, pus, blood, and other filthy things.' Unclean things overflow, and it is a place where insects and maggots live. Even the stench of fish shops and toilets cannot compare to it. The four self-aspects are impure, referring to the fact that the nine orifices constantly flow out various filthy things. The nine orifices are: both ears excrete earwax, both eyes excrete eye mucus and tears, both nostrils excrete thick nasal mucus, the mouth excretes saliva, the anus excretes feces, and the urethra excretes urine. The Mahaprajnaparamita Shastra says: 'Various unclean things fill the inside of the body, constantly flowing out unclean things, like a broken bag holding things.' The five ultimately impure aspects refer to the fact that when life ends, the body decays, swells, rots, and emits a foul odor, and the pus and maggots separate, making it impossible to approach. The Tiantai school says: 'From foot to head, from head to foot, observing along the body, one can only see swelling and decay. Worms and pus flow out of the anus and urethra, smelling like a dead dog.' The Heart-Ground Sutra says: 'One should observe one's own body as foul and impure, like a dead dog.' The Golden Light Sutra says: 'For a long time, I have relied on this body, with its foul pus flowing, making it unlovable. Although I often nourish it, it harbors resentment and harm, and in the end, it abandons me, ungrateful.' After observing oneself, observe others. Whether male or female, all bodies possess the five impure aspects. Even observing the bodies of all sentient beings in the world, they are all impure. Therefore, the Awakening of Faith in the Mahayana says: 'One should observe all beings with bodies in the world as completely impure, with various defilements, and nothing to be craved.' Since one observes that everything is impure, the mind of greed and love will naturally not arise. The Agama Sutra says: In the past, there was a king who was insatiable in his pursuit of pleasure. A bhikshu advised him with a verse, saying: 'The eyes are the holes for eye mucus and tears, the nose is the bag for filthy nasal mucus, the mouth is the container for saliva, and the belly is the storehouse for feces and urine. It's just that the king has no wise eyes and is deluded by beauty. The poor monk sees these things as disgusting, so he renounced the world to cultivate the dharma.' The Tiantai school says: 'Although observing impurity can accomplish great things, like a corpse in the sea, relying on it can lead to liberation.' Or practice the skeletal meditation. One should first visualize the forehead of one's own body, with the skin and flesh rotting and falling away, only seeing white bones. Gradually from narrow to wide. Visualize the skin and flesh rotting and falling away from one head, seeing the white bones. Even the whole body sees white bones. Since one sees one's own body as a skeleton, clearly appearing. Then observe that others also rot and fall away in the same way. After observing the second skeleton, gradually observe

一房一寺一城一國乃至遍地。以海為邊骨鎖充滿。為令觀心增長。復卻從寬至狹漸略而觀。唯見一國皆是骨鎖。漸見一城一寺一房一具。又於一具中。乃至漸漸唯見眉間少許白骨。見眉間已專注一緣湛然而住。如是修習乃至得定。此觀成就一切貪愛自然消亡。或作數息觀。應從淺至深次第進修。先須調和自家氣息。不澀不滑專注一心數出入息。先數入息后數出息。從一至十終而復始。想心在數不令散亂。若寬自心不假功力。運任徙一至十住數息中。然更一心隨息出入。若息入時心乃隨之。從鼻至喉從喉至心。臍臗脾脛乃至腳指。若息出時心亦隨之。息出離身為至一搩一尋等。一心恒隨息之出入。若覺心息任運相依。然更繫念唯在眉間。或在鼻端安止其心。觀息住身如珠中縷。為冷為暖為損為益。若覺身湛湛然悅樂。然更諦觀微細之息。及觀全身三十六物內外不凈。又觀心識剎那不住。如是修習覺息出入遍諸毛孔。心眼開明徹見身內。三十六物及諸蟲戶。方更轉修。其餘行門更有別說。恐繁且止。如經中說。觀出入息三世諸佛入道之初門也。或作我空觀。應須作意推尋。今此之身本來無我。但是色心二法和合為相。色有地水火風之四類。所謂毛髮爪齒皮肉筋骨髓腦垢色皆是其地。涕唾膿血津液涎沫痰淚精氣大小便利皆是

其水。暖是其火。動轉是風。心有受想行識之四類。所謂領納是受。取像是想。造作是行。了別是識。於此八類何者是我。若皆是我即有八我。又況色中復有三百六十段骨。段段各別。皮毛筋肉肝心脾腎各不同。是諸心數等亦各不同。見不是聞喜不是怒。既有此眾多之物。不知定取何者為我。若皆是我我即百千。一身之中多生紛亂。離此之外復無別法。翻覆推我皆不可得。便知此身但是眾緣假和合相。本來無我。行者晝夜恒作此觀甚妙。為一切眾生從無始來。執身為我因寶此我。貪求名利慾榮益我。嗔違情境恐侵損我。愚癡之情非理計校。今既常觀此身本來無我。即三毒自滅。三毒既滅三界自離也。或他法空觀。應須諦觀此身色心二法。色有地水火風。心有受想行識。於此八法一一諦觀。皆從緣生都無自性。八法當體皆是空也。初心行者。宜習此等觀門。隨心所樂或一或二。乃至五種皆得修習。心觀法門唯貴修煉。煉之有味說之言淡也)二真如絕相觀者(即當理法界觀)于中安心復有三門。一者常觀遍法界。唯是一味清凈真如。本無差別事相。此能觀智亦是一味真如。華嚴經云。一切法無生一切法無滅。若能如是解諸佛常現前。又七祖禪師云。無念念者即念真如。六祖釋無念云。無者無諸相。念者念真如。此乃想念諸

【現代漢語翻譯】現代漢語譯本：其水性表現爲暖。暖是其火性。動轉是其風性。心有受、想、行、識四類作用。所謂領納是受，取像是想，造作是行，了別是識。在這八類事物中，哪一個是『我』呢？如果都是『我』，那就有了八個『我』。更何況色身中還有三百六十段骨頭，每一段都各不相同。面板、毛髮、筋肉、肝臟、心臟、脾臟、腎臟也各不相同。這些心所和心數等也各自不同，見與聞不同，喜與怒不同。既然有這麼多不同的事物，不知道應該確定哪一個為『我』。如果都是『我』，那麼『我』就成了成百上千個，一身之中產生諸多紛亂。除了這些之外，再沒有其他什麼法可以稱為『我』，反覆推究，都無法找到『我』。由此便知此身只是眾多因緣假和合的現象，本來沒有『我』。修行者晝夜經常作這樣的觀想，非常殊勝。因為一切眾生從無始以來，執著于身見，把身體當作『我』，因此珍愛這個『我』，貪求名利，希望榮耀和利益這個『我』，嗔恨違背自己心意的情境，害怕侵損這個『我』，以愚癡的情感用不合理的想法去衡量計較。現在既然經常觀想此身本來沒有『我』，那麼貪嗔癡三毒自然消滅。三毒既然消滅，自然就脫離了三界。或者修習他法空觀，應當仔細觀察此身色、心二法。色法有地、水、火、風四大，心法有受、想、行、識四蘊。對於這八法一一仔細觀察，都是從因緣而生，都沒有自性。八法當體都是空性。初學修行的行者，應該修習這些觀門，隨心所好，或者修習一種，或者修習兩種，乃至五種都可以修習。心觀法門最重要的是修煉，修煉得有滋味，說起來卻很平淡。二、真如絕相觀（即當理法界觀），于其中安心又有三門。一是經常觀想遍法界，唯一是清凈真如（Tathata，如如），本來沒有差別的事相。這個能觀的智慧也是一味真如。《華嚴經》說：『一切法無生，一切法無滅。若能如是解，諸佛常現前。』又七祖禪師說：『無念念者即念真如。』六祖解釋無念說：『無者無諸相，念者念真如。』這是想念諸

【English Translation】 English version: Its water manifests as warmth. Warmth is its fire. Movement is its wind. The mind has four categories: sensation (受, Vedanā), perception (想, Saṃjñā), volition (行, Saṃskāra), and consciousness (識, Vijñāna). What is called 'reception' is sensation; 'image-taking' is perception; 'formation' is volition; 'discrimination' is consciousness. Among these eight categories, which is 'me'? If all are 'me,' then there are eight 'me's. Moreover, within the physical body (色, Rūpa) there are three hundred and sixty segments of bone, each segment distinct. Skin, hair, muscles, liver, heart, spleen, and kidneys are all different. These mental factors (心數, Cetasikas) and mental processes (心, Citta) are also different; seeing is not hearing, joy is not anger. Since there are so many different things, it is not known which one should be determined as 'me.' If all are 'me,' then 'I' becomes hundreds or thousands, causing much confusion within one body. Apart from these, there is no other dharma (法, Dharma) that can be called 'me.' Upon repeated investigation, 'me' cannot be found. From this, it is known that this body is merely a phenomenon of the false aggregation of many causes and conditions (因緣, Hetu-pratyaya), originally without 'me.' Practitioners should constantly engage in this contemplation day and night, which is very wonderful. Because all sentient beings (眾生, Sattva) from beginningless time have clung to the view of self (身見, Satkāya-dṛṣṭi), regarding the body as 'me,' they therefore cherish this 'me,' greedily seeking fame and profit, desiring to glorify and benefit this 'me,' hating situations that go against their wishes, fearing the infringement of this 'me,' and using foolish emotions to measure and calculate with unreasonable thoughts. Now that they constantly contemplate that this body is originally without 'me,' then the three poisons (三毒, Tri-viṣa) of greed (貪, Raga), hatred (嗔, Dvesha), and delusion (癡, Moha) will naturally be extinguished. Once the three poisons are extinguished, they will naturally be liberated from the three realms (三界, Tri-dhātu). Or, practice the contemplation of emptiness of other dharmas (他法空觀, Tā-fa-kong-guan). One should carefully observe the two dharmas of this body: form (色, Rūpa) and mind (心, Citta). Form has the four great elements (四大, Sì dà) of earth, water, fire, and wind; mind has the four aggregates (四蘊, Sì yùn) of sensation, perception, volition, and consciousness. Upon carefully observing each of these eight dharmas, all are born from conditions and have no self-nature (自性, Svabhāva). The essence of the eight dharmas is emptiness (空, Shunyata). Beginners in practice should cultivate these contemplation methods, practicing one, two, or even all five, according to their preference. The most important thing about the mind contemplation method is cultivation; cultivation has flavor, but speaking about it is bland. Second, the contemplation of True Thusness (真如, Tathata) as being beyond characteristics (絕相, Juexiang) (i.e., contemplation of the Dharmadhatu (法界, Dharmadhatu) as principle). There are three approaches to settling the mind within it. First, constantly contemplate that the entire Dharmadhatu is only one flavor of pure True Thusness, originally without differentiated phenomena. This wisdom that is able to contemplate is also one flavor of True Thusness. The Avatamsaka Sutra (華嚴經, Huayan Jing) says: 'All dharmas are without birth, all dharmas are without extinction. If one can understand in this way, all Buddhas will constantly appear before them.' Furthermore, the Seventh Ancestor Chan Master said: 'Those without thought are thinking of True Thusness.' The Sixth Ancestor explained no-thought, saying: 'No means no characteristics; thought means thinking of True Thusness.' This is thinking of all

法全是真如。雖然想念本無想念之相。故起信論云。雖念無有能念可念(此中所想真如。即是前頓教中所說絕待真心也。此門行者常想一切諸法。唯是一味清凈真如本無生滅。是名真如三昧。亦名一行三昧。亦名無生三昧)二者若念起時但起覺心。故七祖云。念起即覺覺之即無。修行妙門唯在於此。即此覺心便名為觀。此亦雖起覺心本無起覺之相(此門行者一切時中。心念若起但起覺心。便是修行要妙之門)三者擬心即差動念便乖。但棲心無寄理自玄會。故華嚴經云。法性本空寂無取亦無見。性空即是佛不可得思量。又古德云。實相言思斷真如絕見聞。此是安心處。異學徒云云。此但任其本性自照。更不起新生慧解故。圓覺經云。但諸菩薩及末世眾生。居一切時不起妄念。于諸妄心亦不息滅。住妄想境不加了知。于無了知不辯真實。又賢首云。若起心作凡行聖行。非是真行。不作一切行行心無寄。是名大行。此門即以本性自照名觀(此門行者一切時中心無所寄。是名真修。雖然備修萬行。于萬行中心無所寄。又禪宗東夏七代祖師。所傳心要而有三門。攝盡無遺。一見性門。先須了悟絕待真心。一切妄相本無。真心本凈。即心是佛非假外求。即前頓教一心是也。二安心門。如上所說想念真如等三門是也。三發行門。須備

【現代漢語翻譯】現代漢語譯本法全是真如（Tathata，事物的真實本性）。雖然想念，但本無想念之相。所以《起信論》說：『雖念，無有能念、可念。』（此中所想的真如，就是前面頓教中所說的絕待真心。此門修行者常想一切諸法，唯是一味清凈真如，本無生滅，這叫做真如三昧，也叫一行三昧，也叫無生三昧。）二者，若念頭生起時，只生起覺察之心。所以七祖說：『念起即覺，覺之即無。』修行的妙門就在於此。這個覺察之心就叫做觀。這也就是雖生起覺察之心，但本來沒有生起覺察之相。（此門修行者一切時中，心念若起，但起覺心，便是修行要妙之門。）三者，擬心即差，動念便乖。只要安住于無所寄託的心，真理自然玄妙地契合。所以《華嚴經》說：『法性本空寂，無取亦無見。性空即是佛，不可得思量。』又古德說：『實相言思斷，真如絕見聞。』這是安心之處。異教學徒議論紛紛。這只是任其本性自然照耀，更不生起新的慧解。所以《圓覺經》說：『但諸菩薩及末世眾生，居一切時不起妄念，于諸妄心亦不息滅，住妄想境不加了知，于無了知不辯真實。』又賢首說：『若起心作凡行聖行，非是真行。不作一切行，行心無寄，是名大行。』此門即以本性自照名觀。（此門修行者一切時中心無所寄，是名真修。雖然備修萬行，于萬行中心無所寄。）又禪宗東夏七代祖師所傳心要而有三門，攝盡無遺：一、見性門。先須了悟絕待真心，一切妄相本無，真心本凈，即心是佛，非假外求，即前頓教一心是也。二、安心門。如上所說想念真如等三門是也。三、發行門。須備

【English Translation】 English version All dharmas are Tathata (suchness, the true nature of things). Although there is thought, there is no aspect of thought. Therefore, the Awakening of Faith says: 'Although there is thought, there is no one who thinks or is thought of.' (The Tathata thought of here is the absolute true mind mentioned in the Sudden Teaching. Practitioners of this path constantly contemplate all dharmas as being only the pure Tathata, originally without arising or ceasing. This is called the Samadhi of Tathata, also called the Samadhi of One Practice, also called the Samadhi of No-Birth.) Secondly, if a thought arises, only generate a mind of awareness. Therefore, the Seventh Patriarch said: 'When a thought arises, be aware of it; when aware of it, it disappears.' The wonderful gate of practice lies in this. This mind of awareness is called contemplation. That is, although a mind of awareness arises, there is originally no aspect of arising awareness. (Practitioners of this path, at all times, if a thought arises, only generate a mind of awareness; this is the essential and wonderful gate of practice.) Thirdly, to intend with the mind is to err; to move a thought is to deviate. Simply dwell the mind without attachment, and the principle will naturally and mysteriously accord. Therefore, the Avatamsaka Sutra says: 'The nature of dharma is originally empty and still, without grasping or seeing. Emptiness of nature is Buddha, beyond thought.' Also, an ancient worthy said: 'The true aspect is cut off from words and thoughts; true suchness is beyond seeing and hearing.' This is the place of peace of mind. Heretical disciples argue endlessly. This simply allows the original nature to shine naturally, without generating new wisdom and understanding. Therefore, the Perfect Enlightenment Sutra says: 'But all Bodhisattvas and sentient beings of the degenerate age, at all times, do not generate deluded thoughts, nor do they extinguish deluded minds, dwell in the realm of deluded thoughts without adding understanding, and do not argue about reality in the absence of understanding.' Also, Hsien-shou said: 'If you generate a mind to perform mundane or sacred actions, it is not true practice. Not performing all actions, the mind of practice is without attachment; this is called great practice.' This path takes the natural shining of the original nature as contemplation. (Practitioners of this path, at all times, the mind is without attachment; this is called true practice. Although fully cultivating myriad practices, the mind is without attachment to the myriad practices.) Furthermore, the essential teachings transmitted by the seven generations of Zen patriarchs in Dongxia have three gates, encompassing everything without omission: First, the gate of seeing the nature. First, one must understand the absolute true mind, that all deluded appearances are originally non-existent, that the true mind is originally pure, that the mind is Buddha, not to be sought externally; this is the one mind of the Sudden Teaching mentioned earlier. Second, the gate of pacifying the mind. This is the three gates of contemplating true suchness, etc., as mentioned above. Third, the gate of initiating practice. One must prepare

修菩薩六度萬行。具依三門即是正禪。隨闕一門便成偏見。達磨云。我法以心傳心不立文字。此心是一切眾生清凈本覺。亦名佛性。欲求佛道須悟此心。即是見性門。又云如是安心所謂壁觀。令修道人心住真理。寂然無為喻似墻壁。不起分別即是安心門。又云如是發行所謂四行。一報怨行。謂修道人若受苦時。當自念言。我從往昔無數劫中。棄本逐末流浪諸趣。多起怨憎違害無限。今雖無犯是我宿怨惡業果熟。非天非人所能見與。甘心忍受都無怨訴。經云逢苦不憂。何以故識達故。二隨緣行。謂修道人若得勝報榮譽等事。當自念言。一切諸法皆從緣生。是我過去修因所感。今方得之緣盡還無。何喜之有。得失隨緣心無增減。喜風不動嗔風不生。三無所求行。世人長迷處處貪著。名之為求。智者悟真理將俗反。三界九居猶如火宅。有身皆苦誰得而安。於三界內無所愿樂。經云有求皆苦無求乃樂。四稱法行。謂性凈真理目之為法。而此理性本無慳等一切萬惡。應稱理性修佈施等一切萬善。斯之四行即是發行門。又草堂禪師圓覺疏中亦有三門。大同於此。一先悟圓覺性。謂一味清凈真心。二次發菩提心。謂大悲大智大愿。三后修菩薩行。謂六度萬行等法。斯之三門禪。學之者甚為切要。若不圓修三門。無由離諸邪見。謂古來

【現代漢語翻譯】現代漢語譯本修菩薩六度萬行（菩薩修行的六種方法和無數善行）。完全依據三門（見性門、安心門、發行門）就是正禪。缺少任何一門就會形成片面的見解。達摩（Bodhidharma）說：『我的法以心傳心，不依賴文字。』這個心是一切眾生清凈的本覺（原始的覺悟），也稱為佛性（Buddha-nature）。尋求佛道必須領悟這個心，這就是見性門。又說：『如此安心，就是所謂的壁觀（wall-gazing）。』使修行人的心安住于真理，寂靜無為，像墻壁一樣。不起分別心，這就是安心門。又說：『如此修行，就是所謂的四行（four practices）。』一是報怨行。指修行人如果遭受痛苦時，應當這樣想：『我從往昔無數劫以來，捨棄根本而追逐末節，在各個輪迴中流浪，多次產生怨恨，違背和傷害了無量眾生。現在雖然沒有犯錯，但這是我過去宿世的惡業果報成熟了。不是天神或人所能給予的。』甘心忍受，完全沒有怨言。經書上說：『遇到痛苦不憂愁。』為什麼呢？因為認識通達了緣由。二是隨緣行。指修行人如果得到好的回報、榮譽等事情，應當這樣想：『一切諸法都是由因緣而生。這是我過去修善因所感得的。現在才得到它，因緣盡了就會消失。有什麼值得高興的呢？』得失隨緣，內心沒有增加或減少。喜悅的風吹不動，嗔恨的風也不會產生。三是無所求行。世人長久地迷惑，處處貪婪執著，這叫做『求』。智者領悟真理，將世俗的觀念顛倒過來。三界九居（三界指欲界、色界、無色界；九居指眾生居住的九種場所）猶如火宅，有身體就有痛苦，誰能得到安寧呢？在三界之內沒有什麼值得願望和喜樂的。經書上說：『有所求皆是苦，無所求才是樂。』四是稱法行。所謂的性凈真理，稱之為『法』。而這個理性本來就沒有慳吝等一切萬惡。應當順應理性，修佈施等一切萬善。這四種修行就是發行門。草堂禪師（Caotang Chanshi）在《圓覺疏》（Yuanjue Shu）中也有三門，與此大同小異。一是先領悟圓覺性（perfect enlightenment nature）。指一味清凈的真心。二是次發菩提心（bodhicitta）。指大悲、大智、大愿。三是后修菩薩行。指六度萬行等法。這三門禪，學習的人非常需要。如果不圓滿地修習三門，就沒有辦法脫離各種邪見。古來就是如此。

【English Translation】 English version Cultivating the Bodhisattva's Six Perfections and myriad practices (the six methods and countless good deeds practiced by Bodhisattvas). Fully relying on the Three Gates (Gate of Seeing the Nature, Gate of Pacifying the Mind, Gate of Practice) is true Chan (Zen). Lacking any one of these gates leads to biased views. Bodhidharma (達磨) said: 'My Dharma transmits mind to mind, not relying on words.' This mind is the pure, original awareness (本覺) of all sentient beings, also known as Buddha-nature (佛性). To seek the Buddha's path, one must realize this mind, which is the Gate of Seeing the Nature. He also said: 'Such pacifying of the mind is what is called wall-gazing (壁觀).' It enables the practitioner's mind to abide in truth, quiet and non-active, like a wall. Not giving rise to discrimination is the Gate of Pacifying the Mind. He also said: 'Such practice is what is called the Four Practices (四行).' First is the Practice of Acknowledging Retribution. This means that when a practitioner experiences suffering, they should think: 'From countless eons in the past, I have abandoned the root and pursued the branches, wandering in various realms, repeatedly generating resentment, violating and harming countless beings. Although I have not committed any offense now, this is the ripening of the karmic consequences of my past evil deeds. It is not given by gods or humans.' Gladly endure it, without any complaints. The scriptures say: 'Encountering suffering, do not worry.' Why? Because one understands the reasons. Second is the Practice of Adapting to Conditions. This means that when a practitioner receives good rewards, honors, and other such things, they should think: 'All dharmas arise from conditions. This is due to the good causes I cultivated in the past. Now I receive it, but when the conditions are exhausted, it will disappear. What is there to be happy about?' Gain and loss follow conditions, and the mind neither increases nor decreases. The wind of joy does not move it, and the wind of anger does not arise. Third is the Practice of Non-Seeking. Worldly people are long deluded, greedily attached everywhere, which is called 'seeking.' Wise people realize the truth and reverse worldly views. The Three Realms and Nine Abodes (三界九居) (the Three Realms refer to the Desire Realm, the Form Realm, and the Formless Realm; the Nine Abodes refer to the nine places where beings reside) are like a burning house. Having a body is suffering; who can find peace? Within the Three Realms, there is nothing to desire or enjoy. The scriptures say: 'All seeking is suffering; non-seeking is joy.' Fourth is the Practice of Accordance with the Dharma. The so-called pure nature of truth is called 'Dharma.' And this principle inherently lacks all evils such as stinginess. One should accord with this principle and cultivate all good deeds such as generosity. These four practices are the Gate of Practice. Caotang Chanshi (草堂禪師) also has Three Gates in the Yuanjue Shu (圓覺疏), which are largely the same as these. First is to first realize the perfect enlightenment nature (圓覺性). This refers to the single flavor of pure true mind. Second is to next arouse bodhicitta (菩提心). This refers to great compassion, great wisdom, and great vows. Third is to later cultivate Bodhisattva practices. This refers to the Six Perfections and myriad practices, and other such dharmas. These Three Gates of Chan are very important for those who study them. If one does not fully cultivate the Three Gates, there is no way to escape various wrong views. This has been the case since ancient times.

禪宗諸家語錄。多分但應當時根宜。或唯說見性。或但言安心。或只談發行。又于安心發行中復各有多途。或但明一途等云云。今此諸門心若通達。然後披覽諸家禪教。乃各知其旨歸)三事理無礙觀者(即當事理無礙法界觀)謂常觀一切染凈事法。緣生無性全是真理。真理全是一切染凈事法。如觀波全是濕。濕全是波。故起信論云。雖念諸法自性不生。而復即念因緣和合。善惡之業苦樂等報不失不壞(理不礙事也。如濕性雖一。不礙波浪成多)雖念因緣善惡業報。而亦即念性不可得(事不礙理也。如波浪雖多。不礙全是濕性。若習假空中三觀者。謂想一切諸法緣生無性。舉體全空即是空觀。如觀鏡中像全無實體。若想一切諸法雖有不實皆如夢幻。即是假觀。如觀鏡中像有而不實。若想一切諸法。全是一味妙明真心。如前終教所明廣大真心是也。即是中觀。如觀明鏡。此之三觀。或單修一門或漸次俱修。或一時齊修任器取捨)四帝網無盡觀者(即當事事無礙法界觀)于中略示五門。一禮敬門二供養門三懺悔門四發願門五持誦門。初禮敬門者。謂想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡自身。每一一身各禮帝網無盡三寶。每一一三寶前。各有自家帝網無盡身禮。更想此一門。盡未來際無有休歇。唸唸相續

【現代漢語翻譯】現代漢語譯本禪宗各家的語錄，大多隻是爲了適應當時的根器和情況。有的只說見性（見到自性），有的只說安心（使心安定），有的只談修行。又在安心和修行中，各自又有多種途徑，或者只闡明一種途徑等等。現在如果對這些法門的心意能夠通達，然後閱讀各家的禪宗教義，就能各自明白他們的宗旨歸宿。三、事理無礙觀（即是事理無礙法界觀）：經常觀想一切染污和清凈的事法，都是因緣生而無自性，完全是真理。真理完全是一切染污和清凈的事法。比如觀想波浪完全是水，水完全是波浪。《起信論》說：『雖然念及諸法自性不生，但又念及因緣和合，善惡之業和苦樂等報不會遺失和壞滅。』（理不妨礙事。比如水的性質雖然一樣，不妨礙波浪形成多種形態。）雖然念及因緣、善惡業報，但也念及自性不可得。（事不妨礙理。比如波浪雖然多種多樣，不妨礙它們全是水的性質。) 如果修習假、空、中三觀，就是觀想一切諸法因緣生而無自性，整個本體都是空，這就是空觀。比如觀想鏡中的影像完全沒有實體。如果觀想一切諸法雖然存在但不真實，都像夢幻一樣，這就是假觀。比如觀想鏡中的影像有而不實。如果觀想一切諸法，完全是一種妙明真心，就像前面終教所闡明的廣大真心一樣，這就是中觀。比如觀想明鏡。這三種觀法，或者單獨修習一門，或者逐漸一起修習，或者同時一起修習，根據根器來選擇。）四、帝網無盡觀（即是事事無礙法界觀）：在這裡簡略地展示五門：一、禮敬門；二、供養門；三、懺悔門；四、發願門；五、持誦門。首先是禮敬門：觀想盡虛空遍法界的每個微塵和剎土，在帝網般無盡的三寶前，各有帝網般無盡的自身。每一個自身都禮敬帝網般無盡的三寶。每一個三寶前，都有自家帝網般無盡的身在禮敬。更觀想這一門，直到未來際都沒有休止，唸唸相續。

【English Translation】 English version The recorded sayings of various Zen masters mostly cater to the capacities and circumstances of the time. Some only speak of 'kensho' (seeing one's true nature), some only talk about 'anshin' (pacifying the mind), and some only discuss practice. Furthermore, within 'anshin' and practice, there are various paths, with some only elucidating one path, and so on. Now, if one can understand the essence of these teachings, then when reading the Zen doctrines of various schools, one will understand their respective aims and destinations. 3. The unobstructed contemplation of phenomena and principle (i.e., the unobstructed Dharmadhatu contemplation of phenomena and principle): Constantly contemplate that all defiled and pure phenomena are dependently originated and without inherent nature, being entirely the true principle. The true principle is entirely all defiled and pure phenomena. For example, contemplate that a wave is entirely water, and water is entirely a wave. Therefore, the Awakening of Faith states: 'Although one contemplates that the self-nature of all dharmas is unborn, one also contemplates that through the combination of causes and conditions, the karmic results of good and evil, and the rewards of suffering and happiness, are not lost or destroyed.' (Principle does not obstruct phenomena. For example, although the nature of water is one, it does not prevent waves from forming in many shapes.) Although one contemplates the karmic results of good and evil through causes and conditions, one also contemplates that self-nature is unattainable. (Phenomena do not obstruct principle. For example, although waves are many and varied, it does not prevent them from all being the nature of water.) If one practices the three contemplations of emptiness, provisionality, and the middle way, it means contemplating that all dharmas are dependently originated and without inherent nature, and that the entire substance is empty, which is the contemplation of emptiness. For example, contemplate that the image in a mirror has no substance. If one contemplates that all dharmas, although existing, are not real but like dreams and illusions, this is the contemplation of provisionality. For example, contemplate that the image in a mirror exists but is not real. If one contemplates that all dharmas are entirely the one taste of wondrously bright true mind, like the vast true mind explained in the final teaching, this is the contemplation of the middle way. For example, contemplate a clear mirror. These three contemplations can be practiced individually, gradually together, or simultaneously, depending on one's capacity.) 4. The endless contemplation of Indra's net (i.e., the unobstructed Dharmadhatu contemplation of phenomena interpenetrating phenomena): Here, five doors are briefly shown: 1. The door of reverence; 2. The door of offering; 3. The door of repentance; 4. The door of making vows; 5. The door of reciting scriptures. First is the door of reverence: Contemplate that in every dust mote and Buddha-land throughout the entire space and Dharmadhatu, before the endless Three Jewels like Indra's net, there are endless selves like Indra's net. Each self reverently bows to the endless Three Jewels like Indra's net. Before each of the Three Jewels, there are one's own endless bodies like Indra's net bowing in reverence. Further contemplate that this door continues without ceasing until the end of the future, with thoughts arising in continuous succession.

無有間斷。身語意業無有疲厭(或坐中作此觀想。或晨昏禮佛暫時斂念。入此觀門功德無盡。清涼云。不入此觀徒自疲勞。或且入純門。想遍法界純是毗盧佛。或準提等每一尊前且想一身禮。更若難入且想十尊佛。每一尊前有一身禮。習之稍熟漸增。百尊千尊乃至無盡。下準此門習之)二供養門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡自身。每一一身各出帝網無盡供具所謂香華燈燭衣服飲食幢幡傘蓋。瓔珞云樓閣云等。每一一身所出供具。各供養帝網無盡三寶。每一一三寶前。有帝網無盡身供養。更想此一門。盡未來際無有休歇。唸唸相續無有間斷。身語意業無有疲厭(或坐中想此供養。或佛前燒香奉華。時暫入此觀。或無香華但合掌入此觀門。功德亦無窮盡)三懺悔門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡身。每一一身盡皆志誠懺悔帝網無盡罪障。所謂自從無始迄至今身。所造五逆十惡等罪煩惱所知等障。每一一身懺悔帝網無盡罪障。每一一罪障有帝網無盡身懺悔。總想此一門。盡未來際無有休歇。唸唸相續無有間斷。身語意業無有疲厭(或坐中想此懺悔。或佛前懺悔時作此觀門)四發願門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡身。每一一身各發帝網

【現代漢語翻譯】現代漢語譯本無有間斷。身語意業無有疲厭（或坐中作此觀想。或晨昏禮佛暫時斂念。入此觀門功德無盡。清涼云：『不入此觀徒自疲勞。』或且入純門，想遍法界純是毗盧佛（Vairocana）。或準提（Cundi）等每一尊前且想一身禮。更若難入且想十尊佛，每一尊前有一身禮。習之稍熟漸增，百尊千尊乃至無盡。下準此門習之）。二、供養門。想盡虛空遍法界塵塵剎剎，帝網無盡三寶前，各有帝網無盡自身。每一一身各出帝網無盡供具，所謂香華燈燭衣服飲食幢幡傘蓋，瓔珞云樓閣云等。每一一身所出供具，各供養帝網無盡三寶。每一一三寶前，有帝網無盡身供養。更想此一門，盡未來際無有休歇，唸唸相續無有間斷。身語意業無有疲厭（或坐中想此供養，或佛前燒香奉華時暫入此觀。或無香華但合掌入此觀門，功德亦無窮盡）。三、懺悔門。想盡虛空遍法界塵塵剎剎，帝網無盡三寶前，各有帝網無盡身。每一一身盡皆志誠懺悔帝網無盡罪障，所謂自從無始迄至今身，所造五逆十惡等罪煩惱所知等障。每一一身懺悔帝網無盡罪障，每一一罪障有帝網無盡身懺悔。總想此一門，盡未來際無有休歇，唸唸相續無有間斷。身語意業無有疲厭（或坐中想此懺悔，或佛前懺悔時作此觀門）。四、發願門。想盡虛空遍法界塵塵剎剎，帝網無盡三寶前，各有帝網無盡身。每一一身各發帝網

【English Translation】 English version Without interruption. The karma of body, speech, and mind is without weariness (or practice this contemplation in sitting meditation, or temporarily collect your thoughts while bowing to the Buddha in the morning or evening. Entering this gate of contemplation has endless merit. Qingliang says: 'Entering not this contemplation is merely tiring oneself.' Or enter the pure gate, contemplating the entire Dharmadhatu as purely Vairocana (Vairocana). Or before each deity such as Cundi (Cundi), contemplate one's own body bowing. If it is difficult to enter, contemplate ten Buddhas, with one's own body bowing before each Buddha. Practice this until familiar, gradually increasing to hundreds, thousands, or even endlessly. Practice the following gates in accordance with this). Second, the Gate of Offerings. Contemplate that throughout the entire empty space and Dharmadhatu, in every dust mote and every realm, before the endless Three Jewels of the Indra's net, there are endless bodies of oneself in the Indra's net. Each and every body emanates endless offerings of the Indra's net, such as incense, flowers, lamps, candles, clothing, food, drink, banners, canopies, necklaces, cloud pavilions, and cloud towers. Each and every body's offerings are offered to the endless Three Jewels of the Indra's net. Before each and every one of the Three Jewels, there are endless bodies offering in the Indra's net. Furthermore, contemplate this gate as being without cessation for the entirety of the future, with thoughts continuously arising without interruption. The karma of body, speech, and mind is without weariness (or contemplate this offering in sitting meditation, or temporarily enter this contemplation when burning incense and offering flowers before the Buddha. Or without incense or flowers, simply join your palms and enter this gate of contemplation, and the merit is also endless). Third, the Gate of Repentance. Contemplate that throughout the entire empty space and Dharmadhatu, in every dust mote and every realm, before the endless Three Jewels of the Indra's net, there are endless bodies of oneself in the Indra's net. Each and every body sincerely repents of the endless karmic obstacles of the Indra's net, such as the five rebellious acts and ten evil deeds committed since beginningless time up to the present life, as well as the obstacles of afflictions and knowledge. Each and every body repents of the endless karmic obstacles of the Indra's net, and each and every karmic obstacle has endless bodies repenting in the Indra's net. Generally contemplate this gate as being without cessation for the entirety of the future, with thoughts continuously arising without interruption. The karma of body, speech, and mind is without weariness (or contemplate this repentance in sitting meditation, or practice this gate of contemplation when repenting before the Buddha). Fourth, the Gate of Vows. Contemplate that throughout the entire empty space and Dharmadhatu, in every dust mote and every realm, before the endless Three Jewels of the Indra's net, there are endless bodies of oneself in the Indra's net. Each and every body makes endless vows of the Indra's net.

無盡愿。所謂無邊眾生誓願度。無邊煩惱誓願斷。無邊佛法誓願學。無邊福智誓願集。無上菩提誓願成。並自心所樂善愿盡總髮之。每一一身發帝網無盡愿。每一一愿有帝網無盡身發。總想此一門。盡未來際無有休歇。唸唸相續無有間斷。身語意業無有疲厭(或坐中念煉。或佛前發願時作此觀想)五持誦門。想盡虛空遍法界塵塵剎剎。帝網無盡三寶前。各有帝網無盡身。每一一身各持帝網無盡真言教法諸佛菩薩名號。每一一真言教法諸佛菩薩名號。有帝網無盡身持。總想此一門。盡未來際無有休歇。唸唸相續無有間斷。身語意業無有疲厭(或持課誦經等時。先作此觀想竟。然後持誦甚妙。上之五門既爾。若其餘行門準此習之。若習相即觀者而有四句。一者一即一。謂觀一毛即一耳時。一耳同時卻即一毛。二者一切即一。三者一即一切此兩句應合而觀之。謂觀一切塵即一佛時一佛同時卻即一切塵。四者一切即一切。謂觀一切人即一佛時。一切佛同時卻即一切人。每句之中一切諸法例準觀之。若習相入觀者亦有四句。一者一攝一帶之入一。謂觀一人攝一佛。帶之將入一菩薩中。如東鏡攝南鏡。帶之將入西鏡中。二者一攝一切帶之入一。謂觀一華攝一切河帶之將入一山中。三者一切攝一帶之入一切。謂觀一切塵攝一佛。帶之

【現代漢語翻譯】現代漢語譯本無盡愿。所謂無邊眾生誓願度（誓願救度無邊無際的眾生）。無邊煩惱誓願斷（誓願斷除無邊無盡的煩惱）。無邊佛法誓願學（誓願學習無邊無盡的佛法）。無邊福智誓願集（誓願積聚無邊無盡的福德與智慧）。無上菩提誓願成（誓願成就至高無上的覺悟）。並且將自己內心所喜愛的善愿全部都一起發起。每一身都發起如帝網般無盡的誓願。每一個誓願都有如帝網般無盡的身來發起。總想著這一法門，直到未來永無止息。唸唸相續沒有間斷，身語意業沒有疲憊厭倦（可以在禪坐中唸誦修習，或者在佛前發願時作此觀想）。五持誦門。觀想盡虛空遍法界，所有微塵般的剎土中，在如帝網般無盡的三寶（佛、法、僧）前，各有如帝網般無盡的身。每一個身都各自持誦如帝網般無盡的真言教法、諸佛菩薩名號。每一個真言教法、諸佛菩薩名號，都有如帝網般無盡的身來持誦。總想著這一法門，直到未來永無止息。唸唸相續沒有間斷，身語意業沒有疲憊厭倦（可以在持課、誦經等時候，先作此觀想，然後再持誦，非常殊勝）。以上的五門已經如此，如果其餘的行門也按照這個方法來修習。如果修習相即觀，則有四句：一者，一即一。就是觀想一根毛髮就是一隻耳朵的時候，這隻耳朵同時也就只是一根毛髮。二者，一切即一。三者，一即一切。這兩句應該合在一起觀想。就是觀想一切微塵就是一尊佛的時候，這一尊佛同時也就是一切微塵。四者，一切即一切。就是觀想一切人就是一尊佛的時候，一切佛同時也就是一切人。每一句之中，一切諸法都可以按照這個例子來觀想。如果修習相入觀，也有四句：一者，一攝一帶之入一。就是觀想一個人攝入一尊佛，並且帶著這尊佛進入一位菩薩之中。就像東邊的鏡子攝入南邊的鏡子，並且帶著南邊的鏡子進入西邊的鏡子之中。二者，一攝一切帶之入一。就是觀想一朵花攝入一切河流，並且帶著一切河流進入一座山中。三者，一切攝一帶之入一切。就是觀想一切微塵攝入一尊佛，並且帶著一尊佛...

【English Translation】 English version Endless Vows. These are the so-called vows to liberate limitless sentient beings (vow to save limitless sentient beings), vows to eradicate limitless afflictions (vow to eradicate limitless afflictions), vows to learn limitless Buddhist teachings (vow to learn limitless Buddhist teachings), vows to accumulate limitless blessings and wisdom (vow to accumulate limitless blessings and wisdom), vows to achieve unsurpassed Bodhi (vow to achieve supreme enlightenment), and to generate all the good vows cherished in one's heart. Each body makes endless vows like the net of Indra (Indra's net). Each vow has endless bodies like the net of Indra making it. Always contemplate this one Dharma gate, continuing without ceasing into the endless future. Thoughts follow thoughts without interruption, and body, speech, and mind are without weariness or aversion (can be practiced during meditation or when making vows before the Buddha). The Five Gates of Recitation. Visualize that throughout the empty space and the Dharma realm, in every dust-mote-like land, before the endless Three Jewels (Buddha, Dharma, Sangha) like the net of Indra, there are endless bodies like the net of Indra. Each body holds endless mantras, teachings, and names of Buddhas and Bodhisattvas like the net of Indra. Each mantra, teaching, and name of Buddhas and Bodhisattvas has endless bodies like the net of Indra holding it. Always contemplate this one Dharma gate, continuing without ceasing into the endless future. Thoughts follow thoughts without interruption, and body, speech, and mind are without weariness or aversion (can be practiced before chanting scriptures, first visualizing this, then chanting, which is very wonderful). The above are the five gates. If practicing other Dharma gates, follow this method. If practicing the contemplation of interpenetration, there are four phrases: First, one is one. That is, when contemplating one hair being one ear, that ear is simultaneously only one hair. Second, all is one. Third, one is all. These two phrases should be contemplated together. That is, when contemplating all dust motes being one Buddha, that one Buddha is simultaneously all dust motes. Fourth, all is all. That is, when contemplating all people being one Buddha, all Buddhas are simultaneously all people. Within each phrase, all dharmas can be contemplated in this way. If practicing the contemplation of inter-inclusion, there are also four phrases: First, one includes and carries one into one. That is, contemplate one person including one Buddha, and carrying that Buddha into one Bodhisattva. Like the eastern mirror including the southern mirror, and carrying the southern mirror into the western mirror. Second, one includes all and carries them into one. That is, contemplate one flower including all rivers, and carrying all rivers into one mountain. Third, all include and carry one into all. That is, contemplate all dust motes including one Buddha, and carrying that Buddha...

將入一切毛中。四者一切攝一切帶之入一切。謂觀一切樹攝一切神。帶之將入一切海中　每句之中一切諸法例準觀之。此相即相入二觀。隨觀每句之中。復有總觀別觀等。多𤳖觀心恐繁不示。但專心修煉自然曉達。故裴公法界觀序云。但使學人冥此境。于自心心慧既明。自見無盡之義。不在備通教典碎列科段。若習同時具足相應觀者。謂隨觀一法同時具足法界諸法也。其餘玄門例此解之。若有樂習圓宗三觀三止者。謂行者觀一人時便成三觀三止。且就一人之身具明三諦。人身假相有故名俗諦。人身緣生無性色體空故名真諦。人身假相無別自性。舉體全是寂照真理。名中道諦。然此三諦。體用無礙空有相融。即一而三即三而一。法本如是。依此三諦行者觀察成三觀三止。謂行者心觀人身假相幻有。名假觀。即此觀心了假相時。離實有執。名方便隨緣止。又觀人身色體全空。名為空觀。即此觀心了色空時。離於色體。實有之執。名體真止。又觀人身舉體全是中道實性。名中道觀。即此觀心離相有執及離體空執。名遠離二邊分別止。如是觀心於一念中。齊見三諦義立三觀。離三種執義立三止。三觀三止只是一心。即一常六即六常一。將此一心契同所觀。三諦體用空有無礙之境。心境常融復常歷然。既觀一人之身而成三觀三止

【現代漢語翻譯】現代漢語譯本：四、入一切毛中：一切事物包含一切事物，並將其帶入一切事物之中。例如，觀想一棵樹包含了所有的神靈，並將其帶入一切海洋之中。每一句中的一切諸法都可以參照這種方式來觀想。這就是相即相入的兩種觀法。隨著對每一句的觀想，還會有總觀、別觀等等。多種觀想方式可能會使內心感到繁瑣，因此不在此詳細說明。只要專心修煉，自然就能明白通達。所以裴公在《法界觀序》中說：『只要學習的人能夠深入理解這種境界，那麼他的心智就會變得明亮，自然就能看到無盡的意義，不必全面通曉所有的佛教經典，也不必細緻地列出所有的科段。』如果修習同時具足相應觀，就是說，隨著對一法的觀想，同時具足法界的一切諸法。其他的玄門也可以參照這種方式來理解。如果有人喜歡修習圓宗的三觀三止，就是說，修行者在觀想一個人的時候，就能成就三觀三止。就在一個人的身上，就能明白三諦的道理。人身是虛假的表象，所以稱為俗諦（世俗諦，指世間事物的存在形式）。人身是因緣和合而生，沒有自性，色體的本性是空，所以稱為真諦（真理諦，指事物本性的真實不虛）。人身虛假的表象沒有獨立的自性，整個身體完全是寂照的真理，稱為中道諦（不落兩邊的中正之道）。然而，這三諦，體和用之間沒有障礙，空和有相互融合，即一而三，即三而一。法的本性就是這樣。依據這三諦，修行者進行觀察，就能成就三觀三止。修行者用心觀想人身是虛假的表象，是幻有的，稱為假觀（觀照世俗假有之觀）。當這種觀想使人明白虛假表象的時候，就能遠離對實有的執著，稱為方便隨緣止（隨順因緣而不執著于實有的止）。又觀想人身的色體完全是空，稱為空觀（觀照諸法性空之觀）。當這種觀想使人明白色是空的時候，就能遠離對色體實有的執著，稱為體真止（體悟真性而止息妄念的止）。又觀想人身整個身體完全是中道的實性，稱為中道觀（觀照非空非有之中道實性的觀）。當這種觀想使內心遠離對錶象的執著以及對空性的執著的時候，就稱為遠離二邊分別止（遠離有和空兩種極端分別的止）。像這樣，觀想內心在一念之間，同時見到三諦的意義，建立三觀。遠離三種執著的意義，建立三止。三觀三止只是一顆心，即一常六，即六常一。將這一顆心與所觀的三諦的體用空有無礙的境界相契合，心和境界常常融合，又常常清晰分明。既然觀想一個人的身體就能成就三觀三止。

【English Translation】 English version: 4. Entering into all pores: All things contain all things and bring them into all things. For example, contemplate a tree containing all the deities (shen, spirits), and bring them into all the oceans. All dharmas (dharma, teachings, laws) in each sentence can be contemplated in this way. These are the two contemplations of interpenetration and mutual containment. Along with the contemplation of each sentence, there are also general contemplation, specific contemplation, and so on. Multiple ways of contemplation may make the mind feel cumbersome, so they are not explained in detail here. As long as you concentrate on cultivation, you will naturally understand and comprehend. Therefore, Pei Gong said in the 'Preface to the Contemplation of the Dharmadhatu (Dharmadhatu, the realm of all phenomena)': 'As long as the learner can deeply understand this realm, then his mind will become bright, and he will naturally see endless meanings, without having to fully understand all the Buddhist scriptures, nor meticulously list all the sections.' If you practice the contemplation of simultaneous completeness and correspondence, it means that along with the contemplation of one dharma, all dharmas of the Dharmadhatu are simultaneously complete. Other profound gates can also be understood in this way. If someone likes to practice the three contemplations and three cessations of the Perfect School, it means that when a practitioner contemplates a person, he can achieve the three contemplations and three cessations. On one person, he can understand the principles of the three truths. The human body is a false appearance, so it is called the mundane truth (conventional truth, referring to the form of existence of worldly things). The human body arises from conditions and has no self-nature, and the nature of the form is emptiness, so it is called the ultimate truth (truth of reality, referring to the truth of the nature of things). The false appearance of the human body has no independent self-nature, and the entire body is completely the truth of serene illumination, called the middle way truth (the middle path that does not fall into two extremes). However, these three truths, there is no obstacle between the substance and the function, emptiness and existence are mutually integrated, being one and three, being three and one. The nature of the Dharma is like this. According to these three truths, the practitioner observes and can achieve the three contemplations and three cessations. The practitioner uses his mind to contemplate that the human body is a false appearance, which is illusory, called the false contemplation (contemplation of the false existence of the world). When this contemplation makes people understand the false appearance, they can be free from attachment to real existence, called the expediently following conditions cessation (cessation of following conditions without being attached to real existence). Also, contemplate that the form of the human body is completely empty, called the emptiness contemplation (contemplation of the emptiness of the nature of all dharmas). When this contemplation makes people understand that form is emptiness, they can be free from attachment to the real existence of the form, called the cessation of embodying truth (cessation of realizing the true nature and stopping deluded thoughts). Also, contemplate that the entire body of the human body is completely the real nature of the middle way, called the middle way contemplation (contemplation of the real nature of the middle way that is neither empty nor existent). When this contemplation makes the mind free from attachment to appearance and attachment to emptiness, it is called the cessation of separating from the two extremes (cessation of separating from the two extreme distinctions of existence and emptiness). In this way, contemplating the mind in one thought, simultaneously seeing the meaning of the three truths, establishing the three contemplations. Separating from the meaning of the three attachments, establishing the three cessations. The three contemplations and three cessations are only one mind, being one and always six, being six and always one. Bringing this one mind into harmony with the realm of the three truths, where substance and function, emptiness and existence are unobstructed, the mind and the realm are often integrated and often clearly distinct. Since contemplating one person's body can achieve the three contemplations and three cessations.

。觀一切法例皆如是。問曰夫大行統唯無念。何以此帝網相即等觀。令人起無盡想念。豈不疲役身心耶。答云若此見者。是離念外求無念者。尚未得於真無念。真無念者念本無。無何能更得念與無念之無礙。又若得真無念。但是無盡行中之一行。豈得總遮無盡之圓行耶。此問答意出華嚴大疏。若不習帝網相即等觀。終不能得無礙佛果。今有小根聞此法門。即嫌繁亂全不介懷。昔人云。井蛙不能居海。泰山難以處囊是也)五無障礙法界觀者(即當四法界所依總法界觀)謂常觀想一切染凈諸法。舉體全是無障礙法界之心。此能觀智。亦想全是法界之心。華嚴經云。知一切法即心自性。成就慧身不由他悟。又清涼云。若知觸物皆心方了心性。今此無障礙法界中。本具三世間四法界一切染凈諸法。未有一法出此法界。而此法界全此全彼互無障礙。則知根根塵塵全是無障礙法界。若於四威儀中常觀根根塵塵。皆是重重無盡法界。即習普眼之境界也(此觀是一切三昧觀門根本。若常修習一切三昧觀門自然現前)上來所說諸多觀門。或樂總修者或修一二者任情皆得。但專切修煉。一生不克三生必圓。又行者須起思想。想得現前常現不隱。方是華嚴圓教真行。清涼疏主。事事無礙十玄門中多有六句。前五句是起想修煉。煉得現前更不想

【現代漢語翻譯】現代漢語譯本觀察一切法也是如此。問：大行統攝一切，唯有無念。為何還要觀想這種帝網（Indra's net，因陀羅網，比喻宇宙萬物相互關聯、重重無盡）相即等觀，令人產生無盡的想念，豈不是使身心疲憊？答：如果這樣認為，那就是在無念之外尋求無念的人，尚未真正領悟真無念。真正的無念是念頭本來就不存在，哪裡還能再得到念與無念之間的無礙呢？而且，即使得到了真無念，也只是無盡行中的一種修行方式，怎麼能完全遮蔽無盡的圓滿修行呢？這個問答出自《華嚴大疏》。如果不學習帝網相即等觀，終究無法證得無礙的佛果。現在有些小根器的人，聽到這種法門，就嫌它繁瑣雜亂，完全不放在心上。正如古人所說：『井底之蛙不能居住在海里，泰山難以裝進小小的口袋裡』。五、無障礙法界觀（即是以前面四法界為基礎的總法界觀）：經常觀想一切染凈諸法，整個本體都是無障礙法界的心。這個能觀的智慧，也觀想全是法界的心。《華嚴經》說：『知一切法即是自心本性，成就智慧之身，不由他人開悟。』清涼澄觀（Qingliang Chengguan，唐代華嚴宗高僧）也說：『如果知道接觸到的事物都是心所顯現，才能真正明白心性。』現在這無障礙法界中，本來就具備三世間、四法界的一切染凈諸法，沒有一法能超出這個法界。而這個法界完全是此，完全是彼，互相之間沒有障礙。那麼就知道根根塵塵，全部都是無障礙法界。如果在行住坐臥四威儀中，經常觀想根根塵塵，都是重重無盡的法界，那就是在修習普眼的境界（這種觀想是一切三昧觀門的根本，如果經常修習，一切三昧觀門自然會現前）。上面所說的諸多觀門，有人喜歡全部修習，有人只修習一兩種，都可以隨自己的意願。只要專心精進地修煉，一生不能成就，三生必定圓滿。而且修行人必須發起思想，觀想得現前，並且經常顯現而不隱沒，才是華嚴圓教的真修行。清涼疏主在事事無礙十玄門中，有很多地方都用了六句話，前五句是發起觀想修煉，修煉得現前，就不再觀想。

【English Translation】 English version Observe all dharmas in the same way. Question: The great practice encompasses everything and is solely non-conceptualization (Wu-nian). Why then contemplate this Indra's net (Diwang, metaphor for the interconnectedness and infinite layers of all things in the universe) of mutual identity, causing endless thoughts and concepts to arise, wouldn't this exhaust the body and mind? Answer: If one thinks this way, it means they are seeking non-conceptualization outside of non-conceptualization, and have not yet truly grasped true non-conceptualization. True non-conceptualization means that thoughts are originally non-existent, so how can one further attain the unobstructedness of thought and non-thought? Moreover, even if one attains true non-conceptualization, it is only one practice among endless practices, how can it completely block the perfect practice of endlessness? This question and answer comes from the Great Commentary on the Avatamsaka Sutra. If one does not study the contemplation of the mutual identity of Indra's net, one will ultimately not be able to attain the unobstructed Buddha fruit. Now, some people with small roots, upon hearing this Dharma gate, immediately dislike its complexity and do not take it to heart at all. As the ancients said: 'A frog in a well cannot live in the sea, and Mount Tai is difficult to fit into a small bag.' Five, the Contemplation of the Unobstructed Dharma Realm (Wu zhang'ai fajie guan, which is the total Dharma Realm contemplation based on the previous four Dharma Realms): Constantly contemplate all defiled and pure dharmas, the entire essence of which is the mind of the unobstructed Dharma Realm. This contemplating wisdom also contemplates that it is entirely the mind of the Dharma Realm. The Avatamsaka Sutra says: 'Knowing that all dharmas are the nature of one's own mind, one achieves the wisdom body without relying on others for enlightenment.' Qingliang Chengguan (Qingliang Chengguan, a prominent Huayan Buddhist monk of the Tang Dynasty) also said: 'If one knows that the things one comes into contact with are all manifestations of the mind, then one can truly understand the nature of the mind.' Now, in this unobstructed Dharma Realm, all defiled and pure dharmas of the three worlds and four Dharma Realms are originally present, and no dharma can go beyond this Dharma Realm. And this Dharma Realm is entirely this, entirely that, and there is no obstruction between them. Then one knows that each root and each dust particle are all the unobstructed Dharma Realm. If one constantly contemplates in the four dignities of walking, standing, sitting, and lying that each root and each dust particle are all infinitely layered Dharma Realms, then one is practicing the realm of the Universal Eye (this contemplation is the foundation of all Samadhi contemplation gates, if one practices it constantly, all Samadhi contemplation gates will naturally appear). The many contemplation gates mentioned above, some may like to practice them all, some may only practice one or two, all according to their own wishes. As long as one practices diligently and earnestly, if one cannot achieve it in this life, one will surely perfect it in three lives. Moreover, the practitioner must arouse thought, contemplate it until it appears before them, and it constantly appears without disappearing, then it is the true practice of the perfect teaching of the Avatamsaka. Qingliang, the commentator, in the Ten Profound Gates of unobstructedness in all phenomena, often uses six sentences, the first five sentences are to arouse contemplation and practice, practice until it appears before them, and then no longer contemplate.

煉。雖不想煉常現不隱。方成第六行句。法界觀云。深細思之令現在前。圓明顯現稱行境界(圭山禪師釋云。思之令現為真解也。已現即不更思。雖不更思而亦常現不隱。方為實行)又一行禪師云。先須起想想得現前。然後用般若空而凈除之。即成不思議大用頓入佛果。若不起心觀之錯會般若意也。縱爾入空亦失圓頓之道。圓宗行者。煉修功至豁然言亡慮絕。了了分明方為真行。若得如是。四威儀中常見不思議境界。愿修道者於此留心。本來如是但昧之不見。又修心行者。或有諸𤳖善惡夢境。或逢種種魔障。或現種種違順境界。或聞種種善惡之聲。或諸𤳖蟲蟻身上行走。或身心不安多思多慮。或入觀時種種相現。不與本觀相應等皆須觀之。如夢如幻全體非實。或觀之皆是自家真心。起信論云。當念唯心。境界則滅終不為惱。上來顯教心要竟。

二密教心要者。謂神變疏鈔。曼荼羅疏鈔。皆判陀羅尼教。是密圓也。前顯教圓宗。須要先悟毗盧法界。后依悟修滿普賢行海。得離生死證成十身無礙佛果。如病人得好藥方。須要自知分兩炮炙法則。合成服之方能除病身安。今密圓神咒。一切眾生並因位菩薩。雖不解得但持誦之。便具毗盧法界普賢行海。自然得離生死成就十身無礙佛果。如病人得合成妙藥。雖不知分兩和

【現代漢語翻譯】現代漢語譯本：煉。即使不想煉，（境界）也常常顯現而不隱沒。這才成就了第六行句。（《法界觀》說：）『深刻細緻地思惟，令其現在眼前，圓滿明顯地顯現，就稱為行境界。』（圭山禪師解釋說：『思惟令其顯現，是真正的理解。已經顯現，就不再思惟。雖然不再思惟，但它也常常顯現而不隱沒，這才算是真正的實行。』）又一行禪師說：『首先必須發起意念，想像得（境界）現前，然後用般若（prajna，智慧）空性來凈化它，就成就不可思議的大用，頓悟進入佛果。』如果不起心觀想，就錯誤地理解了般若的意義。即使進入空性，也失去了圓頓之道。圓宗的修行者，煉修功夫到了豁然開朗、言語止息、思慮斷絕，了了分明的時候，才是真正的修行。如果能夠達到這樣，在四威儀（行、住、坐、臥）中常常能見到不可思議的境界。希望修道的人在此留心。本來就是這樣，只是被迷惑而看不見。又修行的人，或者會有各種各樣的善惡夢境，或者遇到種種魔障，或者顯現種種順逆境界，或者聽到種種善惡的聲音，或者有各種各樣的蟲蟻在身上行走，或者身心不安、多思多慮，或者入觀的時候種種景象顯現，不與本觀相應等等，都必須觀照它們，如夢如幻，全體都不是真實的。或者觀照它們都是自家真心。《起信論》說：『應當念唯心，境界就會消滅，終究不會成為惱害。』以上顯教的心要結束。二、密教的心要，是指《神變疏鈔》、《曼荼羅疏鈔》，都判陀羅尼教（dharani teaching）是密圓。前面的顯教圓宗，需要先領悟毗盧法界（Vairocana's Dharma Realm），然後依悟修行圓滿普賢行海（Samantabhadra's practices），才能脫離生死，證成十身無礙的佛果。就像病人得到好的藥方，需要自己知道藥的劑量和炮製方法，合成服用才能去除疾病，身體安康。現在密圓的神咒，一切眾生乃至因位菩薩，即使不理解，只要持誦它，就具備了毗盧法界和普賢行海，自然能夠脫離生死，成就十身無礙的佛果。就像病人得到配製好的妙藥，即使不知道藥的劑量和配製方法，

【English Translation】 English version: Refinement. Even if one does not want to refine, (the state) constantly appears and does not conceal itself. Only then is the sixth line of the verse accomplished. The 'Fa Jie Guan' (Contemplation of the Dharma Realm) says: 'Deeply and meticulously contemplate it, causing it to appear before you. Its perfect and clear manifestation is called the realm of practice.' (Chan Master Guishan explains: 'Contemplating to make it appear is true understanding. Once it has appeared, one no longer contemplates. Although one no longer contemplates, it constantly appears and does not conceal itself; only then is it true practice.') Furthermore, Chan Master Yi Xing said: 'First, one must arouse thoughts and imagine it appearing before one. Then, use prajna (wisdom) to empty and purify it, and one will accomplish inconceivable great function, suddenly entering the Buddha-fruit.' If one does not arouse the mind to contemplate, one will misunderstand the meaning of prajna. Even if one enters emptiness, one will lose the perfect and sudden path. Practitioners of the Perfect School, when their refinement and cultivation reach the point of sudden enlightenment, cessation of speech, and cutting off of thoughts, with clear and distinct understanding, only then is it true practice. If one can attain this, one will often see inconceivable realms in the four dignities (walking, standing, sitting, and lying down). May those who cultivate the Way pay attention to this. It is originally like this, but one is deluded and does not see it. Furthermore, those who cultivate the mind, may have various good and bad dreams, or encounter various demonic obstacles, or manifest various favorable and adverse realms, or hear various good and bad sounds, or have various insects crawling on their bodies, or feel restless in body and mind with excessive thoughts, or have various appearances manifest when entering contemplation that do not correspond to the original contemplation, etc. All of these must be contemplated as being like dreams and illusions, entirely unreal. Or contemplate that they are all one's own true mind. The 'Awakening of Faith' says: 'One should be mindful of only the mind, and the realm will disappear, ultimately not becoming a disturbance.' The essential points of the exoteric teachings are now concluded. 2. The essential points of the esoteric teachings refer to the 'Shen Bian Shu Chao' (Commentary on Divine Transformation Sutra) and the 'Mandala Shu Chao' (Commentary on Mandala Sutra), which both judge the dharani teaching as the secret and perfect. The previous exoteric Perfect School requires first realizing Vairocana's Dharma Realm, and then relying on that realization to cultivate and fulfill Samantabhadra's practices, in order to escape birth and death and attain the unobstructed Buddha-fruit of the Ten Bodies. It is like a sick person obtaining a good prescription; one must know the dosage and preparation methods of the medicine, combine them, and take them in order to remove the illness and have a healthy body. Now, the secret and perfect dharani mantras, all sentient beings and even Bodhisattvas in the causal stage, even if they do not understand them, simply by reciting them, possess Vairocana's Dharma Realm and Samantabhadra's practices, and naturally can escape birth and death and achieve the unobstructed Buddha-fruit of the Ten Bodies. It is like a sick person obtaining a well-prepared wonderful medicine; even if one does not know the dosage and preparation methods,

合法則。但服之自然除病身安。故首楞嚴經云諸佛密咒秘密之法。唯佛與佛自相解了。非是余聖所能通達。但誦持之能滅大過速登聖位。又云神咒是諸佛密印。佛佛相傳不通他解。賢首般若疏云。咒是諸佛秘密之法。非因位所解。但當誦持不須強釋。又遠公涅槃疏云。真言未必專是天竺人語。翻譯者不解是以不翻。又天竺止觀云。上聖方能顯密兩說。凡人但能宣傳顯教。不能宣傳密教也。自古諸師皆說陀羅尼。因位聖賢不能曉解。但信而持之滅障成德(問曰何以諸佛密咒不通他解。答云謂咒圓解偏解生咒喪。是以不通他解。密義在此宜可思之。故法華鈔云。諸佛密法不顯其義故云密言也)般若經云。總持猶妙藥亦如天甘露。能療眾惑病服者常安樂。又理趣經中如來說有五藏。一經藏如牛乳。二律藏如酪。三論藏如生酥。四般若藏如熟酥。五陀羅尼藏如醍醐。醍醐之味。乳酪等中最為第一。能除諸病令諸有情身心安樂(西天多用醍醐療病)陀羅尼者。經律等中最為第一。能除諸罪令諸眾生解脫生死。速證涅槃安樂法身。彼理趣疏云。性德力大密咒功強。解行雖劣解脫則疾。問曰賢首大師等。但判華嚴經為圓。余教皆非。今判陀羅尼又是圓教。豈不違賢首等耶。合云圓宗有二。一顯圓二密圓。賢首但據顯教。正判華嚴為圓

【現代漢語翻譯】現代漢語譯本：持誦真言有諸多益處，能夠自然消除疾病，使身心安康。所以《首楞嚴經》中說，諸佛的秘密真言是秘密之法，只有佛與佛之間才能相互理解，不是其他聖者所能通達的。但是誦持真言能夠消除大的罪過，迅速登上聖位。又說，神咒是諸佛的秘密印記，佛佛相傳，不容他人解釋。《賢首般若疏》中說，真言是諸佛秘密之法，不是因位菩薩所能理解的，只需要誦持，不需要強行解釋。又遠公在《涅槃疏》中說，真言未必全是古印度語，翻譯者不理解所以不翻譯。又《天竺止觀》中說，上聖才能顯說和密說兩種教法，凡人只能宣傳顯教，不能宣傳密教。自古以來的各位法師都說，陀羅尼（Dharani，總持）是因位聖賢不能完全理解的，但只要相信並持誦它，就能消除業障，成就功德。（問：為什麼諸佛的秘密真言不能被他人理解？答：因為如果理解圓滿，真言就能生效；如果理解有偏差，真言就會失效。所以不容他人解釋，秘密的含義就在這裡，應該仔細思考。所以《法華鈔》中說，諸佛的秘密之法不顯露其含義，所以稱為密言。）《般若經》中說，總持（Dharani）就像妙藥，也像天上的甘露，能夠治療各種迷惑的疾病，服用的人常常安樂。又《理趣經》中，如來說有五藏：一、經藏像牛乳；二、律藏像酪；三、論藏像生酥；四、般若藏像熟酥；五、陀羅尼藏像醍醐。醍醐的味道在乳、酪等中最為第一，能夠消除各種疾病，使一切有情身心安樂（在古印度多用醍醐來治療疾病）。陀羅尼在經、律等中最為第一，能夠消除各種罪過，使一切眾生解脫生死，迅速證得涅槃安樂的法身。《理趣疏》中說，自性功德的力量大，秘密真言的功效強，即使理解和修行稍有不足，也能迅速解脫。問：賢首大師等人只判《華嚴經》為圓教，其餘的教法都不是。現在判陀羅尼也是圓教，難道不違背賢首大師等人的觀點嗎？答：圓宗有兩種，一是顯圓，二是密圓。賢首大師只是根據顯教，才判定《華嚴經》為圓教。 English version: Reciting mantras has many benefits, naturally eliminating illnesses and bringing peace to body and mind. Therefore, the Shurangama Sutra says that the secret mantras of all Buddhas are secret teachings, understood only between Buddhas, and not accessible to other sages. However, reciting mantras can eliminate great transgressions and quickly attain the holy position. It also says that divine mantras are the secret seals of all Buddhas, transmitted from Buddha to Buddha, and not to be interpreted by others. The Commentary on the Prajna Sutra by Master Xian Shou says that mantras are the secret teachings of all Buddhas, not understood by Bodhisattvas in the stage of cause; one only needs to recite them and not force an interpretation. Furthermore, Master Yuan Gong says in his Commentary on the Nirvana Sutra that mantras are not necessarily entirely in ancient Indian languages; translators do not understand them, so they do not translate them. Also, the Tiantai Zhi Guan (Tiantai Meditation) says that only the highest sages can expound both the explicit and secret teachings; ordinary people can only propagate the explicit teachings and cannot propagate the secret teachings. Since ancient times, all masters have said that Dharani (總持, general retention) cannot be fully understood by sages in the stage of cause, but as long as one believes in and recites it, one can eliminate karmic obstacles and achieve merit. (Question: Why can't the secret mantras of all Buddhas be understood by others? Answer: Because if the understanding is complete, the mantra will be effective; if the understanding is biased, the mantra will be ineffective. Therefore, it is not to be interpreted by others; the secret meaning lies here, and should be carefully considered. Therefore, the Commentary on the Lotus Sutra says that the secret teachings of all Buddhas do not reveal their meaning, so they are called secret words.) The Prajna Sutra says that Dharani (總持) is like a wonderful medicine, and also like heavenly nectar, able to cure all diseases of delusion; those who take it are always happy. Also, in the Sutra of the Principle of Meaning, the Tathagata says that there are five treasuries: first, the Sutra Treasury is like cow's milk; second, the Vinaya Treasury is like yogurt; third, the Shastra Treasury is like raw butter; fourth, the Prajna Treasury is like cooked butter; fifth, the Dharani Treasury is like ghee. The taste of ghee is the best among milk, yogurt, etc., able to eliminate all diseases and bring peace and happiness to the body and mind of all sentient beings (in ancient India, ghee was often used to treat diseases). Dharani is the best among sutras, vinayas, etc., able to eliminate all sins, liberate all beings from birth and death, and quickly attain the blissful Dharma body of Nirvana. The Commentary on the Sutra of the Principle of Meaning says that the power of inherent virtue is great, and the efficacy of secret mantras is strong; even if understanding and practice are slightly insufficient, liberation will be swift. Question: Master Xian Shou and others only judged the Avatamsaka Sutra as the perfect teaching, and the rest are not. Now judging Dharani as also the perfect teaching, doesn't this contradict the views of Master Xian Shou and others? Answer: There are two kinds of perfect teachings: explicit perfect and secret perfect. Master Xian Shou only based his judgment on the explicit teachings when determining the Avatamsaka Sutra as the perfect teaching.

【English Translation】 Reciting mantras has many benefits, naturally eliminating illnesses and bringing peace to body and mind. Therefore, the 'Shurangama Sutra' says that the secret mantras of all Buddhas are secret teachings, understood only between Buddhas, and not accessible to other sages. However, reciting mantras can eliminate great transgressions and quickly attain the holy position. It also says that divine mantras are the secret seals of all Buddhas, transmitted from Buddha to Buddha, and not to be interpreted by others. The 'Commentary on the Prajna Sutra' by Master Xianshou says that mantras are the secret teachings of all Buddhas, not understood by Bodhisattvas in the stage of cause; one only needs to recite them and not force an interpretation. Furthermore, Master Yuangong says in his 'Commentary on the Nirvana Sutra' that mantras are not necessarily entirely in ancient Indian languages; translators do not understand them, so they do not translate them. Also, the 'Tiantai Zhiguan' ('Tiantai Meditation') says that only the highest sages can expound both the explicit and secret teachings; ordinary people can only propagate the explicit teachings and cannot propagate the secret teachings. Since ancient times, all masters have said that Dharani (總持, general retention) cannot be fully understood by sages in the stage of cause, but as long as one believes in and recites it, one can eliminate karmic obstacles and achieve merit. (Question: Why can't the secret mantras of all Buddhas be understood by others? Answer: Because if the understanding is complete, the mantra will be effective; if the understanding is biased, the mantra will be ineffective. Therefore, it is not to be interpreted by others; the secret meaning lies here, and should be carefully considered. Therefore, the 'Commentary on the Lotus Sutra' says that the secret teachings of all Buddhas do not reveal their meaning, so they are called secret words.) The 'Prajna Sutra' says that Dharani (總持) is like a wonderful medicine, and also like heavenly nectar, able to cure all diseases of delusion; those who take it are always happy. Also, in the 'Sutra of the Principle of Meaning', the Tathagata says that there are five treasuries: first, the Sutra Treasury is like cow's milk; second, the Vinaya Treasury is like yogurt; third, the Shastra Treasury is like raw butter; fourth, the Prajna Treasury is like cooked butter; fifth, the Dharani Treasury is like ghee. The taste of ghee is the best among milk, yogurt, etc., able to eliminate all diseases and bring peace and happiness to the body and mind of all sentient beings (in ancient India, ghee was often used to treat diseases). Dharani is the best among sutras, vinayas, etc., able to eliminate all sins, liberate all beings from birth and death, and quickly attain the blissful Dharma body of Nirvana. The 'Commentary on the Sutra of the Principle of Meaning' says that the power of inherent virtue is great, and the efficacy of secret mantras is strong; even if understanding and practice are slightly insufficient, liberation will be swift. Question: Master Xianshou and others only judged the 'Avatamsaka Sutra' as the perfect teaching, and the rest are not. Now judging Dharani as also the perfect teaching, doesn't this contradict the views of Master Xianshou and others? Answer: There are two kinds of perfect teachings: explicit perfect and secret perfect. Master Xianshou only based his judgment on the explicit teachings when determining the 'Avatamsaka Sutra' as the perfect teaching.

。今神變疏鈔曼荼羅疏鈔。類彼顯圓判斯密教亦是圓宗。顯密既異。乃諸師無違也。依密圓修煉亦分為二。一持誦儀軌。二驗成行相。且初持誦儀軌者。謂真言行者。每日欲依法持。誦時。先須金剛正坐(以右腳壓左腳脾上。或隨意坐亦得)手結大三昧印(二手仰掌展舒。以右手在左手上。二大拇指甲相著。安臍輪下。此印能滅一切狂亂妄念雜染思惟)澄定身心方入凈法界三昧。謂想自身頂上有一梵書ram 㘕字。此字遍有光明。猶如明珠或如滿月。想此字已。復以左手結金剛拳印(以大拇指捻無名指根第一節。餘四指握大拇指作拳。此印能除內外障染。成就一切功德)右手持數珠。口誦凈法界真言二十一遍。真言曰。

唵㘕(或只單持㘕字亦得或名囕字)oṃ ram (此是梵書唵㘕)

此凈法界㘕字。若想若誦。能令三業悉皆清凈。一切罪障盡得消除。又能成辦一切勝事。隨所住處悉得清凈。衣服不凈便成凈衣。身不澡浴便當澡浴。若用水作凈不名真凈。若用此法界心㘕字凈之。即名畢竟清凈。瓶如靈丹一粒點鐵成金。真言一字變染令凈。偈云啰字色鮮白。空點以嚴之(梵書ra 啰字上安空點。即成ram 㘕字也)。如彼髻明珠。置之於頂上。真言同法界。無量眾罪除。一切觸穢處。當加此

【現代漢語翻譯】現代漢語譯本：《今神變疏鈔》、《曼荼羅疏鈔》等典籍，將密教判為與顯教相同的圓宗。既然顯教和密教存在差異，那麼諸位大師的觀點也並非完全沒有調和的餘地。依據密圓進行修煉，也可分為兩個方面：一是持誦儀軌，二是驗證修行成果的行相。首先，關於持誦儀軌，真言行者每日依法持誦時，必須先以金剛正坐的姿勢（即以右腳壓在左腳大腿上，或者隨意坐也可以），手結大三昧印（雙手仰掌舒展，右手放在左手上，兩個大拇指指甲相接觸，置於臍輪下方。此印能消除一切狂亂妄念和雜染思緒），澄凈身心，然後進入凈法界三昧。觀想自身頭頂上方有一個梵文的ram（㘕）字。這個字遍佈光明，猶如明珠或滿月。觀想此字后，再以左手結金剛拳印（用大拇指按住無名指根部第一節，其餘四指握住大拇指成拳。此印能消除內外障礙和染污，成就一切功德），右手持念珠，口誦凈法界真言二十一遍。真言是：唵㘕(oṃ ram)（或只持誦㘕字也可以，也叫囕字）這個凈法界㘕字，如果觀想或誦唸，能使身、口、意三業都清凈，一切罪障都能消除，還能成就一切殊勝之事，所居住的地方都能得到清凈。衣服不乾淨也能變成乾淨的衣服，身體沒有沐浴也能相當於沐浴。如果用水來清潔，不能算是真正的清凈，如果用這個法界心㘕字來凈化，就叫做畢竟清凈。就像靈丹一樣，一粒就能把鐵變成金子，真言一字就能把染污變成清凈。偈語說：『啰(ra)字顏色鮮白，用空點來莊嚴它（梵文的啰(ra)字上面加一個空點，就成了ram(㘕)字）。就像頭頂上的明珠一樣。真言等同於法界，能消除無量罪業。一切污穢之處，都應當加上這個字。』

【English Translation】 English version: The 'Jin Shen Bian Shu Chao', 'Mandala Shu Chao', and other texts classify Esoteric Buddhism (密教, Mìjiào) as the same 'perfect' (圓, yuán) school as Exoteric Buddhism. Since there are differences between Exoteric and Esoteric Buddhism, the views of the various masters are not entirely irreconcilable. Cultivation based on Esoteric Perfection (密圓, Mì yuán) can also be divided into two aspects: first, the ritual procedures for recitation (持誦儀軌, chí sòng yí guǐ); second, the characteristics of practice that verify accomplishment (驗成行相, yàn chéng xíng xiàng). First, regarding the ritual procedures for recitation, when a mantra practitioner (真言行者, zhēn yán xíng zhě) wishes to recite according to the Dharma each day, they must first assume the vajra posture (金剛正坐, jīn gāng zhèng zuò) (i.e., with the right foot pressing on the left thigh, or sitting as one pleases), form the Great Samadhi Mudra (大三昧印, dà sān mèi yìn) with their hands (i.e., with both hands upturned and extended, the right hand on top of the left, the thumbnails touching, placed below the navel. This mudra can eliminate all wild, confused, delusional, and defiled thoughts), and purify their body and mind before entering the Samadhi of the Pure Dharma Realm (凈法界三昧, jìng fǎ jiè sān mèi). Visualize a Sanskrit letter ram (㘕) above one's head. This letter is filled with light, like a bright pearl or a full moon. After visualizing this letter, form the Vajra Fist Mudra (金剛拳印, jīn gāng quán yìn) with the left hand (i.e., with the thumb pressing the first joint of the ring finger's root, the other four fingers grasping the thumb to form a fist. This mudra can remove internal and external obstacles and defilements, and accomplish all merits), hold prayer beads in the right hand, and recite the Pure Dharma Realm Mantra (凈法界真言, jìng fǎ jiè zhēn yán) twenty-one times. The mantra is: Oṃ ram (唵㘕) (oṃ ram) (or just reciting the letter ram (㘕) is also acceptable, also called rram (囕)) This Pure Dharma Realm letter ram (㘕), if visualized or recited, can purify the three karmas (身口意三業, shēn kǒu yì sān yè) of body, speech, and mind, eliminate all sins and obstacles, and accomplish all auspicious matters. The place where one resides will be purified. Unclean clothes can become clean clothes, and not bathing the body is equivalent to bathing. If water is used for purification, it is not considered true purification. If this Dharma Realm mind-letter ram (㘕) is used for purification, it is called ultimate purification. Like a spiritual elixir, one grain can turn iron into gold; one syllable of a mantra can transform defilement into purity. A verse says: 'The letter ra (啰) is bright white, adorned with a bindu (空點, kōng diǎn) (adding a bindu above the Sanskrit letter ra (啰) forms the letter ram (㘕)). Like a jewel on the topknot, placed on the crown of the head. The mantra is equivalent to the Dharma Realm, eliminating countless sins. All defiled places should be marked with this letter.'

字門(若實外緣不具無水洗浴闕新凈衣。但用此㘕字凈之。若外緣具者。先用水了著新凈衣。更用此㘕字凈之。即內外具清凈也。廣如諸真言儀軌經說)。

次誦護身真言二十一遍真言曰。

唵齒𡄦(二合𡄦字去聲彈舌呼之)oṃ śrūṃ (此是梵書唵齒𡄦字已下例準知之)

若誦此咒能滅五逆十惡一切罪業。能除一切種種病苦災障惡夢。邪魅鬼神諸不祥事。而能成辦一切勝事。令一切所愿皆得圓滿。此咒是諸佛心。若人專心誦一遍能守護自身。一切鬼神天魔不敢侵近。誦兩遍能守護同伴。誦三遍能守一宅中人。誦四遍能守護一城中人。乃至七遍能守護四天下人(廣如文殊根本一字咒經說。上二咒各持一百八遍亦得)。

次誦六字大明真言一百八遍。真言曰。

oṃ 唵ma 么ṇi 抳pa 缽dme 訥銘(二合)hūṃ 吽

若誦此咒隨所住處。有無量諸佛菩薩天龍八部集會。又具無量三昧法門。誦持之人七代種族皆得解脫。腹中諸蟲當得菩薩之位。是人日日得具六波羅蜜圓滿功德。得無盡辯才清凈智聚。口中所出之氣觸他人身。蒙所觸者離諸嗔毒當得菩薩之位。假若四天下人。皆得七地菩薩之位。彼諸菩薩所有功德。與誦六字咒一遍功德等無有異。此咒是觀音菩薩

【現代漢語翻譯】現代漢語譯本：字門（如果外部條件不具備，沒有水洗浴，缺少新的乾淨衣服，就只用這個㘕 (hán) 字來凈化。如果外部條件具備，先用水洗浴，穿上新的乾淨衣服，再用這個㘕字凈化，這樣內外都清凈了。詳細的說明在各種真言儀軌經中有記載）。

接下來誦護身真言二十一遍，真言如下：

唵齒𡄦 (oṃ śrūṃ)（𡄦字發去聲，彈舌音。這是梵文書寫的唵齒𡄦，以下可以此類推）。

如果誦持這個咒語，能夠滅除五逆十惡的一切罪業，能夠消除一切種種病苦、災障、惡夢、邪魅鬼神等不祥之事，並且能夠成就一切殊勝之事，使一切所愿都能圓滿。這個咒語是諸佛的心。如果有人專心誦一遍，能夠守護自身，一切鬼神天魔不敢侵近。誦兩遍能夠守護同伴。誦三遍能夠守護一宅中的人。誦四遍能夠守護一城中的人，乃至誦七遍能夠守護四大天下的人（詳細的說明在《文殊根本一字咒經》中有記載。以上兩個咒語各持誦一百零八遍也可以）。

接下來誦六字大明真言一百零八遍，真言如下：

唵 (oṃ) 么 (ma) 抳 (ṇi) 缽 (pa) 訥銘 (dme)（二合）吽 (hūṃ)

如果誦持這個咒語，無論住在哪裡，都有無量諸佛菩薩、天龍八部聚集。又具備無量三昧法門。誦持此咒的人，七代種族都能得到解脫，腹中的蟲子都能得到菩薩的果位。這個人每天都能具足六波羅蜜圓滿的功德，得到無盡的辯才和清凈的智慧。口中所出的氣息接觸到他人身體，被接觸的人能夠遠離各種嗔恨和毒害，當得到菩薩的果位。假設四大天下的人，都得到七地菩薩的果位，那些菩薩所有的功德，與誦六字大明咒一遍的功德相等，沒有差別。這個咒語是觀音菩薩的心咒。

【English Translation】 English version: The Seed Syllable (If external conditions are not met, such as lacking water for bathing or new, clean clothes, then use only this syllable 㘕 (hán) to purify. If external conditions are met, first bathe with water and put on new, clean clothes, then use this syllable 㘕 to purify, thus achieving both internal and external purity. Detailed explanations are found in various mantra ritual scriptures).

Next, recite the Protective Mantra twenty-one times. The mantra is:

Oṃ śrūṃ (This is the Sanskrit writing of Oṃ śrūṃ; the following can be understood similarly).

If one recites this mantra, it can extinguish all sins of the five heinous offenses and ten evil deeds. It can remove all kinds of suffering from illness, disasters, obstacles, bad dreams, evil spirits, and inauspicious events. Furthermore, it can accomplish all supreme matters and fulfill all wishes. This mantra is the heart of all Buddhas. If a person recites it with focused attention even once, it can protect oneself, and all ghosts, spirits, and demons will not dare to approach. Reciting it twice can protect companions. Reciting it three times can protect the people in one house. Reciting it four times can protect the people in one city, and even reciting it seven times can protect the people in the four great continents (as detailed in the Mañjuśrī Fundamental One-Syllable Mantra Sutra. It is also acceptable to recite each of the above two mantras one hundred and eight times).

Next, recite the Six-Syllable Great Bright Mantra one hundred and eight times. The mantra is:

Oṃ maṇi padme hūṃ

If one recites this mantra, wherever one resides, countless Buddhas, Bodhisattvas, gods, dragons, and the eight classes of beings will gather. Moreover, one will possess countless samadhi (state of meditative consciousness) methods. The seven generations of the family of the person who recites and upholds this mantra will all attain liberation, and the worms in their stomach will attain the position of Bodhisattva. This person will daily possess the complete merit of the six pāramitās (perfections), attain inexhaustible eloquence, and a collection of pure wisdom. The breath that comes out of their mouth, when it touches the bodies of others, will cause those who are touched to be free from all anger and poison, and they will attain the position of Bodhisattva. If all the people in the four great continents were to attain the position of a seventh-bhūmi (stage) Bodhisattva, the merit of all those Bodhisattvas would be equal to the merit of reciting the Six-Syllable Mantra once, without any difference. This mantra is the heart mantra of Avalokiteśvara (Guanyin) Bodhisattva.

微妙本心。若人書寫此六字大明。則同書寫八萬四千法藏。所獲功德等無有異。若以金寶造如來像數如微塵。不如書寫此六字中一字功德。若人得此六字大明。是人貪嗔癡不能染著。若戴持此咒在身者。亦不染著貪嗔癡病。此戴持人身手所觸眼目所睹。一切有情速得菩薩之位。永不復受生老病死等苦。說此六字大明竟。有七十七俱胝佛。一時現前同聲說準提咒。即知此六字大明。與準提真言次第相須也(廣如大乘莊嚴寶王經說)。

然後結準提印當於心上。以準提真言與一字大輪咒。一處同誦一百八遍竟。于頂上散其手印(或有不樂大輪咒者。只持準提真言亦得。準提印法。以二手無名指並小指相叉于內。二中指直豎。相拄二頭指屈附二中指第一節。二大拇指捻右手無名指中節。若有請召二頭指來去。正結印誦咒。欲記數時　于自身分手指上記。或準提菩薩手臂上記。或於觀心上記。或十記皆得。或結印誦得一千八十遍更好。或一百八遍。外但以左手作金剛拳印。右手掏數珠持亦得。若務忙者只散持之)。七俱胝佛母心大準提陀羅尼真言曰。

na 南mo 無sa 颯pta 哆nāṃ 喃sa 三mya 藐ksaṃ 三bu 菩ddhā 馱ku 俱ṭī 胝nāṃ 喃ta 怛dya 你也(二

【現代漢語翻譯】現代漢語譯本：微妙的本心。如果有人書寫這六字大明咒（Om Mani Padme Hum），就等同於書寫八萬四千法藏，所獲得的功德沒有任何差別。如果用金銀珠寶建造如來佛像，數量多如微塵，也不如書寫這六字大明咒中一個字的功德。如果有人得到這六字大明咒，這個人就不會被貪婪、嗔恨、愚癡所污染。如果佩戴此咒在身上，也不會被貪婪、嗔恨、愚癡等煩惱所染污。佩戴此咒的人，他的身手所觸控、眼睛所看到的一切有情眾生，都能迅速得到菩薩的果位，永遠不再遭受生老病死等痛苦。說完這六字大明咒之後，有七十七俱胝（一種很大的數量單位）的佛，一時顯現在面前，一同發出聲音宣說準提咒。由此可知這六字大明咒，與準提真言是次第相輔相成的（詳細內容見《大乘莊嚴寶王經》）。然後結準提印，放在心口。用準提真言與一字大輪咒，一起誦一百零八遍后，在頭頂上散開手印（如果有人不喜歡大輪咒，只持誦準提真言也可以。準提印的結法是：用兩手的無名指和小指交叉在內，兩個中指直立，互相靠在一起，兩個食指彎曲，貼靠在兩個中指的第一節上，兩個大拇指捏住右手無名指的中間關節。如果有請召，兩個食指可以來回移動。正確地結印誦咒。想要記數的時候，可以在自身的手指上記數，或者在準提菩薩的手臂上記數，或者在觀想的心上記數，或者十種方法都用。或者結印誦一千零八十遍更好，或者一百零八遍。此外，只用左手做金剛拳印，右手拿念珠計數也可以。如果事務繁忙，只散持也可以）。七俱胝佛母心大準提陀羅尼真言說：那謨颯哆喃，三藐三菩馱，俱胝喃，怛你也。

【English Translation】 English version: The subtle original mind. If a person writes this six-syllable great bright mantra (Om Mani Padme Hum), it is the same as writing the eighty-four thousand Dharma treasures, and the merits obtained are no different. If one uses gold and jewels to create Tathagata images, as numerous as dust particles, it is not as meritorious as writing one syllable of this six-syllable great bright mantra. If a person obtains this six-syllable great bright mantra, that person will not be defiled by greed, hatred, and ignorance. If one wears this mantra on the body, one will also not be defiled by greed, hatred, ignorance, and other afflictions. The person who wears this mantra, everything touched by their hands and seen by their eyes, all sentient beings, can quickly attain the Bodhisattva position and never again suffer the pain of birth, old age, sickness, and death. After speaking this six-syllable great bright mantra, seventy-seven koti (a large unit of quantity) of Buddhas appear at the same time and utter the Cundi mantra in unison. From this, it is known that this six-syllable great bright mantra and the Cundi mantra are successively complementary (detailed content can be found in the 'Mahayana Adornment King Sutra'). Then form the Cundi mudra and place it at the heart. Recite the Cundi mantra and the Ekaksara-vajra-cakra mantra together one hundred and eight times, then disperse the hand seal on the top of the head (if someone does not like the Ekaksara-vajra-cakra mantra, they can just recite the Cundi mantra. The method of forming the Cundi mudra is: cross the ring fingers and little fingers of both hands inside, the two middle fingers stand straight, leaning against each other, the two index fingers are bent and attached to the first joint of the two middle fingers, the two thumbs pinch the middle joint of the right ring finger. If there is an invitation, the two index fingers can move back and forth. Correctly form the mudra and recite the mantra. When you want to count, you can count on your own fingers, or count on the arms of the Cundi Bodhisattva, or count on the visualized mind, or use all ten methods. Or it is better to form the mudra and recite one thousand and eighty times, or one hundred and eight times. In addition, just make the vajra fist mudra with the left hand, and hold the rosary with the right hand to count. If you are busy, you can just hold it loosely). The Great Cundi Dharani Mantra of the Heart of Seven Koti Buddha Mothers says: Namo Saptanam Samyak-sambuddha Kotinam Tadyatha.

合)thā 他

oṃ 唵ca 折le 隸cu 主le 隸cuṃ 準de 提svā 娑婆(二合)hā 訶bhrūṃ 部林(二合)

佛言此咒能滅十惡五逆一切罪障。成就一切白法功德。持此咒者。不問在家出家飲酒食肉有妻子。不揀凈穢。但至心持誦。能使短命眾生增壽無量。迦摩羅疾尚得除差。何況余病。若不消滅無有是處。若誦滿四十九日。準提菩薩令二聖者常隨其人。所有善惡心之所念。皆于耳邊一一具報。若有無福無相求官不遂貧苦所逼者。常誦此咒能令現世得輪王福所求官位必得稱遂(禪宗傳燈錄中引古人云。俱胝只念三行咒。便得名超一切人是也)。若求智慧得大智慧。求男女者便得男女。凡有所求無不稱遂。似如意珠一切隨心。又誦此咒能令國王大臣及諸四眾。生愛敬心見即歡喜。誦此咒人水不能溺。火不能燒。毒藥怨家軍陣強賊。及惡龍獸諸鬼魅等皆不能害。若欲請梵王帝釋四天王閻羅天子等。但誦此咒隨請必至不敢前次。所有驅使隨心皆得。此咒于南贍部洲有大勢力。移須彌山竭大海水。咒乾枯木能生華果。何況更能依法持誦。不轉肉身得大神足往兜率天。若求長生及諸仙藥。但依法誦咒。即得見觀世音菩薩或金剛手菩薩。授與神仙妙藥。隨取食之即成仙道。得延壽命

【現代漢語翻譯】現代漢語譯本合)thā 他

oṃ 唵 ca 折le 隸 cu 主le 隸 cuṃ 準de 提 svā 娑婆(二合)hā 訶 bhrūṃ 部林(二合)

佛說此咒能滅除十惡、五逆等一切罪障，成就一切善良功德。持誦此咒的人，不論是在家還是出家，即使飲酒食肉、有妻子，也不論是否潔凈，只要至誠持誦，能使短命的眾生增壽無量。即使是迦摩羅疾（一種嚴重的疾病）也能痊癒，更何況其他疾病。如果不能消除，絕無此理。如果誦滿四十九日，準提菩薩會派遣兩位聖者常隨其人，將所有善惡念頭一一在耳邊稟報。如果有人沒有福報、沒有好相貌、求官不順、被貧困所逼迫，常誦此咒能使其現世獲得輪王（統治世界的君王）的福報，所求官位必定如願以償（禪宗《傳燈錄》中引用古人的話說：『俱胝只念三行咒，便得名超一切人』就是這個意思）。如果求智慧，就能得到大智慧；求生男女，就能得到男女。凡有所求，沒有不稱心如意的，就像如意珠一樣一切隨心所欲。又誦此咒能使國王、大臣以及所有四眾（比丘、比丘尼、優婆塞、優婆夷）生起愛敬之心，見到就歡喜。誦此咒的人，水不能淹，火不能燒，毒藥、怨家、軍隊、強盜，以及惡龍、野獸、各種鬼魅等都不能加害。如果想請梵王、帝釋、四天王、閻羅天子等，只要誦此咒，隨請必到，不敢怠慢。所有驅使都能隨心所愿。此咒在南贍部洲（我們所居住的世界）有很大的威力，能移動須彌山（一座高大的山），能使大海水枯竭，能使乾枯的樹木生出花果，更何況能依法持誦，不需轉世肉身就能得到大神足，往生兜率天（彌勒菩薩居住的天界）。如果求長生不老以及各種仙藥，只要依法誦咒，就能見到觀世音菩薩或金剛手菩薩，授予神仙妙藥，隨意取食就能成就仙道，得以延長壽命。

【English Translation】 English version 合)thā Tha

oṃ Om ca Zhe le Li cu Zhu le Li cuṃ Zhun de Ti svā Suo po(two combined)hā He bhrūṃ Bu lin(two combined)

The Buddha said that this mantra can eradicate all sins and obstacles such as the ten evils and five rebellious acts, and accomplish all virtuous merits. Those who uphold this mantra, whether they are laypeople or monks, even if they drink alcohol, eat meat, or have spouses, regardless of cleanliness, as long as they sincerely recite it, can enable short-lived beings to increase their lifespan immeasurably. Even Kamala disease (a serious illness) can be cured, let alone other diseases. If it cannot be eliminated, there is no such reason. If one recites it for forty-nine days, Cundi Bodhisattva will send two sages to always follow that person, reporting all good and evil thoughts in their ears one by one. If someone has no blessings, no good appearance, seeks officialdom unsuccessfully, or is oppressed by poverty, constantly reciting this mantra can enable them to obtain the blessings of a Wheel-Turning King (a ruler of the world) in this life, and their desired official position will surely be fulfilled (the 'Transmission of the Lamp' in Zen Buddhism quotes an ancient saying: 'Koti only recites the three-line mantra, and immediately gains a reputation surpassing all people,' which is what this means). If one seeks wisdom, one will obtain great wisdom; if one seeks sons and daughters, one will obtain sons and daughters. Whatever one seeks, nothing will fail to be fulfilled, just like a wish-fulfilling jewel where everything goes according to one's heart. Furthermore, reciting this mantra can cause kings, ministers, and all four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) to generate loving and respectful hearts, and they will rejoice upon seeing them. Those who recite this mantra cannot be drowned by water, cannot be burned by fire, and cannot be harmed by poison, enemies, armies, strong thieves, evil dragons, beasts, or various ghosts and demons. If one wishes to invite Brahma, Indra, the Four Heavenly Kings, Yama, and other celestial beings, as long as one recites this mantra, they will surely arrive upon invitation and dare not delay. All commands can be fulfilled as desired. This mantra has great power in Jambudvipa (the world we live in), capable of moving Mount Sumeru (a tall mountain), drying up the ocean, and causing withered trees to produce flowers and fruits, let alone those who can uphold and recite it according to the Dharma. Without transforming the physical body, one can obtain great supernatural powers and be reborn in Tushita Heaven (the heaven where Maitreya Bodhisattva resides). If one seeks longevity and various elixirs, as long as one recites the mantra according to the Dharma, one will see Avalokiteshvara Bodhisattva or Vajrapani Bodhisattva, who will bestow miraculous elixirs. Taking them at will will enable one to achieve the path of immortality and extend one's lifespan.

齊于日月。證菩薩位。若依法誦滿一百萬遍。便得往詣十方凈土。歷事諸佛普聞妙法得證菩提。若欲成就壇法。不同諸部廣修供養。掘地香泥之所建立。但以一新鏡未曾用者。于佛像前隨月十五日夜。面向東方置鏡坐前。隨力莊嚴諸供養具。燒安息香及凈水。然後結印在於心上。咒鏡一百八遍。以囊盛鏡常將隨身。每慾念誦但以鏡壇置於面前。結印誦咒。若不能逐日對鏡唸誦。但於十齋日對鏡唸誦。除十齋日外不對鏡壇持誦亦得(密藏之中今此鏡壇最為要妙。總攝一切諸壇。若無鏡者但想一鏡者于面前持誦。凈諸惡趣經等多說。想成壇法持誦為上。或不能想得壇者。但只專注持咒。十齋日者。所謂一日八日十四日十五日十八日二十三日二十四日二十八日二十九日三十日)。此準提咒。一切諸佛菩薩等同說。獨部別行總攝二十五部真言壇法。準梵本有十萬偈說文。龍樹菩薩以偈贊曰。

準提功德聚　　寂靜心常誦　一切諸大難　　無能侵是人　天上及人間　　受福如佛等　遇此如意珠　　定獲無等等

(廣如諸準提經並持明藏龍樹儀說。又此準提。或名準泥或名尊那等。但是梵音不同耳)。

大輪一字咒。即部林是也。亦名末法中一字心咒。此咒于末法時法欲滅時有大勢力。能於世間作大利

【現代漢語翻譯】現代漢語譯本：與日月同輝，證得菩薩果位。如果依照儀軌誦滿一百萬遍，便能前往十方凈土，經歷侍奉諸佛，普遍聽聞微妙佛法，從而證得菩提。如果想要成就壇法，不必像其他法門那樣廣泛地修設供養，挖掘土地用香泥來建立。只需用一面未曾使用過的新鏡子，在佛像前，隨著每月十五日的夜晚，面向東方，將鏡子置於面前而坐。隨自己的能力莊嚴各種供養器具，焚燒安息香以及供奉凈水。然後結印於心上，對著鏡子持咒一百零八遍。用袋子裝好鏡子，常常隨身攜帶。每次想要念誦時，只需將鏡壇置於面前，結印誦咒。如果不能每天對著鏡子唸誦，只需在十齋日對著鏡子唸誦。除了十齋日之外，不對著鏡壇持誦也可以。（在密藏之中，如今這鏡壇最為重要微妙，總攝一切諸壇。如果沒有鏡子，只需觀想一面鏡子在面前持誦。《凈諸惡趣經》等經典多說，觀想成就壇法后持誦為上。或者不能觀想出壇城，只需專注地持咒。十齋日是指：初一日、八日、十四日、十五日、十八日、二十三日、二十四日、二十八日、二十九日、三十日）。這個準提咒（Cundi Dharani），一切諸佛菩薩等同聲宣說，是獨部別行，總攝二十五部真言壇法。根據梵文字，有十萬偈頌來描述它。龍樹菩薩（Nagarjuna）用偈頌讚嘆說：『準提功德聚，寂靜心常誦，一切諸大難，無能侵是人，天上及人間，受福如佛等，遇此如意珠，定獲無等等。』（詳細內容見於各種《準提經》以及《持明藏龍樹儀軌》的說法。另外，這個準提咒，或者名為準泥（Cundi），或者名為尊那（Cunda）等，只是梵音的差異而已）。大輪一字咒，即部林（Bhrum）是也，也稱為末法時期的一字心咒。此咒在末法時代，佛法將要滅絕時，有巨大的威力，能夠在世間作出巨大的利益。

【English Translation】 English version: Shine equally with the sun and moon, attaining the Bodhisattva position. If one recites it one million times according to the ritual, one will be able to go to the pure lands of the ten directions, experience serving all Buddhas, universally hear the wonderful Dharma, and thus attain Bodhi (Enlightenment). If one wishes to accomplish the altar method, there is no need to widely cultivate offerings and establish it by digging the ground with fragrant mud like other methods. Simply use a new mirror that has never been used before, place the mirror in front of a Buddha image facing east on the night of the fifteenth day of the month, and sit before it. Adorn various offering implements according to one's ability, burn benzoin incense, and offer pure water. Then, form a mudra (hand gesture) on the heart and chant the mantra 108 times towards the mirror. Put the mirror in a bag and always carry it with you. Whenever you want to recite, simply place the mirror altar in front of you, form the mudra, and chant the mantra. If you cannot recite towards the mirror every day, simply recite towards the mirror on the ten vegetarian days (ten fasting days). It is also acceptable not to recite towards the mirror altar except on the ten vegetarian days. (Among the secret treasures, this mirror altar is now the most important and subtle, encompassing all altars. If there is no mirror, simply visualize a mirror in front of you and recite. The Sutra of Purifying All Evil Destinies and others say that visualizing and accomplishing the altar method before reciting is superior. Or, if one cannot visualize the mandala, simply focus on chanting the mantra. The ten vegetarian days are: the 1st, 8th, 14th, 15th, 18th, 23rd, 24th, 28th, 29th, and 30th of the month). This Cundi Dharani is spoken in unison by all Buddhas and Bodhisattvas. It is a unique and separate practice that encompasses the mantra altar methods of twenty-five sections. According to the Sanskrit version, there are one hundred thousand verses describing it. Nagarjuna Bodhisattva praised it with verses: 'The gathering of Cundi's merits, constantly recite with a peaceful mind, all great calamities, cannot harm this person, in the heavens and among humans, receiving blessings like the Buddhas, encountering this wish-fulfilling jewel, one will surely obtain the unsurpassed.' (Detailed content can be found in various Cundi Sutras and the explanation of the Nagarjuna ritual in the Treasury of Mantras. Also, this Cundi Dharani is sometimes called Cundi or Cunda, but these are just different Sanskrit pronunciations). The One-Syllable Mantra of the Great Wheel, which is Bhrum, is also called the One-Syllable Heart Mantra in the Dharma-Ending Age. This mantra has great power in the Dharma-Ending Age, when the Dharma is about to perish, and can bring great benefits to the world.

益。能護如來一切法藏。能降伏一切八部之眾。能摧世間一切惡咒。是一切諸佛之頂。是文殊菩薩之心。能施一切眾生無畏。能與一切眾生快樂。凡有修持隨意得果。同如意珠能滿一切之愿。若誦此咒。於四方面五百驛內。諸惡鬼神皆自馳散。諸惡星曜及諸天魔不敢侵近。若持誦餘一切真言恐不成就即用此咒共余真言。一處同誦持之決定成就。若不成就及無現驗。其咒神等即當頭破七分。是知此咒能助一切真言疾得成就。或別持此咒亦得(廣如文殊儀軌經于末法中一字心咒經說)上來次第持誦至準提咒。若不能結得準提印者。但以左手作金剛拳印。右手持珠誦之。或不能從前凈法界真言等次等持誦者。只持準提神咒。更或根鈍不能具受此準提者。只唵字已下持之。唵字已上是歸敬詞。唵字等是正咒也。每持誦了。卻用右手作金剛拳印。口誦吽字真言而印五處。先印額上次印左肩次印右肩次印心上後印喉上。印竟頂上散之。能除一切魔障成就一切勝事。或比至持課先印五處亦得。又隨所住處欲辟除鬼神。結金剛界但誦準提真言。咒香水二十一遍。八方上下灑之。即成辟除結界。又正持誦時。準俱胝陀羅尼經金剛頂經五字陀羅尼頌等數本經教中說。隨根所樂亦有多種。一瑜伽持。但想心月中布字。謂想自心如一月輪。湛然

【現代漢語翻譯】益。能守護如來的一切法藏（佛法寶藏）。能降伏一切八部之眾（天龍八部等護法神）。能摧毀世間一切惡咒。是一切諸佛之頂。是文殊菩薩（智慧的象徵）之心。能施予一切眾生無畏。能給予一切眾生快樂。凡有修持者，隨意都能得到果報，如同如意珠能滿足一切願望。如果誦持此咒，在四面八方五百驛（古代的距離單位）之內，各種惡鬼神都會自行逃散。各種惡星曜以及諸天魔不敢侵擾靠近。如果持誦其他一切真言恐怕不能成就，就用此咒與其他真言一起誦持，必定成就。如果不成就或者沒有顯現靈驗，其咒神等就會當頭破裂成七分。由此可知此咒能幫助一切真言迅速得到成就。或者單獨持此咒也可以（詳細內容見《文殊儀軌經》和《末法中一字心咒經》）。上面按照次第持誦到準提咒。如果不能結準提印，就用左手作金剛拳印，右手持念珠誦持。或者不能從前面的凈法界真言等次第持誦，就只持準提神咒。如果根器遲鈍，不能完全接受此準提法，就只持誦『唵』字以下的咒語。『唵』字以上是歸敬詞，『唵』字等是正咒。每次持誦完畢，就用右手作金剛拳印，口誦『吽』字真言，然後印五處：先印額頭，再印左肩，再印右肩，再印心上，最後印喉嚨上。印完后在頭頂散開。能消除一切魔障，成就一切殊勝之事。或者等到持課的時候先印五處也可以。另外，在所居住的地方想要辟除鬼神，結金剛界，只需誦持準提真言，用咒過的香水灑二十一遍，向八方上下灑，就能辟除結界。還有，在正式持誦時，根據《準俱胝陀羅尼經》、《金剛頂經》、《五字陀羅尼頌》等數本經教中所說，隨順根器所喜好，也有多種方法。一種是瑜伽持法，只是觀想心月輪中布字，就是觀想自己的心如同一個月輪，清澈明亮。

【English Translation】 Benefit. It can protect all the Dharma treasures (Buddhist teachings) of Tathagata (Buddha). It can subdue all the Eight Divisions (Naga, Yaksha, etc., protective deities). It can destroy all evil mantras in the world. It is the crown of all Buddhas. It is the heart of Manjushri Bodhisattva (symbol of wisdom). It can bestow fearlessness upon all sentient beings. It can give happiness to all sentient beings. Whoever practices it can obtain results at will, like a Cintamani jewel (wish-fulfilling jewel) that can fulfill all wishes. If one recites this mantra, within five hundred驛(ancient unit of distance) in all four directions, all evil ghosts and spirits will scatter on their own. All evil stars and planets, as well as the demons of the heavens, will not dare to approach. If one fears that reciting other mantras will not be successful, then use this mantra together with other mantras, reciting them together, and success is assured. If it is not successful or there is no manifestation of efficacy, then the deity of the mantra will have its head broken into seven pieces. It is known that this mantra can help all mantras to quickly achieve success. Or one can recite this mantra alone (details can be found in the 'Manjushri Ritual Sutra' and the 'One-Syllable Heart Mantra Sutra in the Dharma-Ending Age'). Above, recite in order up to the Cundi Mantra. If one cannot form the Cundi Mudra (hand gesture), then use the left hand to form the Vajra Fist Mudra, and the right hand to hold prayer beads and recite. Or if one cannot recite from the preceding Pure Dharma Realm Mantra and so on in order, then just recite the Cundi Divine Mantra. If one's faculties are dull and one cannot fully receive this Cundi practice, then just recite the mantra from the syllable 'Om' downwards. The part above the syllable 'Om' is a term of reverence, and the syllable 'Om' and so on is the main mantra. Each time after reciting, use the right hand to form the Vajra Fist Mudra, and recite the 'Hum' syllable mantra, then imprint it on five places: first imprint on the forehead, then imprint on the left shoulder, then imprint on the right shoulder, then imprint on the heart, and finally imprint on the throat. After imprinting, scatter it on the top of the head. It can eliminate all demonic obstacles and accomplish all auspicious matters. Or one can imprint the five places before holding the lesson. Also, in the place where one resides, if one wants to ward off ghosts and spirits and establish a Vajra boundary, just recite the Cundi Mantra, and sprinkle blessed fragrant water twenty-one times, sprinkling it in the eight directions, above and below, and one will establish a protective boundary. Furthermore, during formal recitation, according to what is said in several scriptures such as the 'Cundi Dharani Sutra', the 'Vajrasekhara Sutra', and the 'Five-Syllable Dharani Verse', there are various methods according to one's inclinations. One is the Yoga practice, which is to visualize the seed syllables in the heart-moon disc, that is, to visualize one's heart as a moon disc, clear and bright.

清凈內外分明。以梵書oṃ 唵字安心月中以ca 折le 隸cu 主le 隸cuṃ 準de 提svā 娑婆hā 訶字。從前右旋次第周布輪緣(去聲呼之)終而復始。二出入息持。謂出入息中想于真言梵字。息出字出。息入字入。字字朗然如貫明珠不得間斷(或息出時。想自心月輪中九聖梵字。字字連環皆有五色光明。從自口中。流入準提菩薩口中。右旋安布準提菩薩心月輪內。若息入時。想準提菩薩心月輪中字。亦字字連環皆有五色光明。從準提菩薩口出。流入自口中。右旋安布心月輪內。如是終而復始。想之甚妙)三金剛持。唇齒不動舌不至㗁。但口中微動。四微聲持。但令自耳聞之。不緩不急字字須得分明稱之。五高聲持。令他聞之滅罪。復有二種持誦。一無數持誦。謂不持珠定數。常無間斷持之。二有數持誦。謂掏數珠每日須得限定。其數不須闕少(若掏數珠所獲功德諸經廣贊。如數珠功德經說。若有人手持數珠。雖不念誦佛名及陀羅尼者。此人亦獲福無量。又金剛頂念珠經偈云。若安頂髻凈無間。由戴頂上滅四重。手持臂上除眾罪。能令行人速清凈。又一字頂輪儀說。若用㘕字真言加持數珠七遍。用持課時。一遍或千遍。若掏數珠至母珠。卻回不得越過母珠)每日依法持誦時。須限定其時分。若

【現代漢語翻譯】現代漢語譯本清凈內外分明。以梵書oṃ（唵，種子字）字安心月中，以ca（折）、le（隸）、cu（主）、le（隸）、cuṃ（準）、de（提）、svā（娑婆）、hā（訶）字。從前右旋次第周布輪緣（去聲呼之），終而復始。二、出入息持。謂出入息中想于真言梵字。息出字出，息入字入，字字朗然如貫明珠不得間斷（或息出時，想自心月輪中九聖梵字，字字連環皆有五色光明，從自口中，流入準提菩薩口中，右旋安布準提菩薩心月輪內。若息入時，想準提菩薩心月輪中字，亦字字連環皆有五色光明，從準提菩薩口出，流入自口中，右旋安布心月輪內，如是終而復始，想之甚妙）。三、金剛持。唇齒不動舌不至㗁，但口中微動。四、微聲持。但令自耳聞之，不緩不急字字須得分明稱之。五、高聲持。令他聞之滅罪。復有兩種持誦。一、無數持誦。謂不持珠定數，常無間斷持之。二、有數持誦。謂掏數珠每日須得限定，其數不須闕少（若掏數珠所獲功德諸經廣贊，如數珠功德經說，若有人手持數珠，雖不念誦佛名及陀羅尼者，此人亦獲福無量。又金剛頂念珠經偈云，若安頂髻凈無間，由戴頂上滅四重，手持臂上除眾罪，能令行人速清凈。又一字頂輪儀說，若用㘕字真言加持數珠七遍，用持課時，一遍或千遍，若掏數珠至母珠，卻回不得越過母珠）。每日依法持誦時，須限定其時分，若

【English Translation】 English version Purity of inner and outer, clearly distinguished. Secure the mind within the moon using the Sanskrit syllable oṃ (seed syllable). Then, use the syllables ca, le, cu, le, cuṃ, de, svā, hā. Arrange them sequentially in a clockwise direction around the edge of the wheel (pronounce with a departing tone), beginning and ending continuously. Second, maintain awareness of the breath. In the outgoing and incoming breath, visualize the Sanskrit syllables of the mantra. As the breath goes out, the syllables go out; as the breath comes in, the syllables come in. Each syllable should be clear and distinct, like threading bright pearls without interruption (or, when exhaling, visualize the nine sacred Sanskrit syllables in the moon wheel of your own heart, each syllable linked together with five-colored light, flowing from your mouth into the mouth of Cundi Bodhisattva, arranged clockwise within the moon wheel of Cundi Bodhisattva's heart. When inhaling, visualize the syllables in the moon wheel of Cundi Bodhisattva's heart, each syllable also linked together with five-colored light, flowing from Cundi Bodhisattva's mouth into your own mouth, arranged clockwise within the moon wheel of your heart. Repeat this process continuously; the visualization is extremely subtle). Third, maintain the vajra recitation. The lips and teeth do not move, and the tongue does not touch the uvula, but the mouth moves slightly. Fourth, maintain a quiet recitation. Only allow your own ears to hear it, not too slow, not too fast, each syllable must be pronounced clearly. Fifth, maintain a loud recitation. Let others hear it to eliminate their sins. There are also two types of recitation. First, countless recitation. This means not using prayer beads to count, but constantly reciting without interruption. Second, counted recitation. This means using prayer beads and setting a daily limit, and the number must not be less than the limit (the merits gained from using prayer beads are widely praised in various scriptures, such as the 'Merit of Prayer Beads Sutra,' which says, 'If someone holds prayer beads in their hand, even if they do not recite the Buddha's name or dharani, this person will also obtain immeasurable blessings.' Also, the 'Vajratop Prayer Beads Sutra' says, 'If placed on the crown of the head, it purifies without interruption; by wearing it on the crown, it eliminates the four grave offenses; holding it in the hand or on the arm removes all sins, and enables the practitioner to quickly purify.' Also, the 'Ekaksara-usnisa-cakra Ritual' says, 'If you use the 㘕 syllable mantra to bless the prayer beads seven times, use it during practice, once or a thousand times. If you move the prayer beads to the mother bead, you must turn back and not go over the mother bead'). When reciting according to the Dharma every day, you must set a time limit, if

一時持謂早晨。若二時持並黃昏。若三時持加正午(若忙務者不拘時分。但有暇時持之)若上根持。謂須得三密相應。一身密結印。二語密誦咒。三意密或想真言梵字。或緣持誦之聲或想準提菩薩。或想菩薩手中所執杵瓶華果等物。故神變經疏云。若用三密為門。不須經歷劫數具修諸行。只於此生滿足諸波羅蜜。又正持誦未滿一百八遍。不得共人語話。若欲語話時。于自舌上想一梵書ram 㘕字。縱語話不成間斷。問曰為當只持一道真言功德成就。為復廣持多本真言功德成就。答有二門。一者隨根所樂門。謂根有多種好樂不同。或有樂持三道五道十道乃至百道等。中間隨根所樂不同皆得持誦。二者疾得成就門。謂欲求一切功德疾得成就。宜專持誦一道真言。成時一切真言功德皆悉成就。故文殊儀軌經說。若欲一切功德成就。不得於別真言而起思想是也。如上雖有數道真言。皆是持誦準提真言之次第。問曰既專誦一咒疾得成就。何以多示準提真言令人持誦。答云一為準提總含一切諸真言故。準提能含諸咒。諸咒不含準提。如大海能攝百川。百川不攝大海(準提總含諸咒如下所明)二為準提壇法人易成辦故。但以一新鏡未曾用者。便是壇法。不同余咒建辦壇法。須得揀選凈處。香泥塗地廣造佛像。多用供具方能成就(有

財物者。廣造佛像多辦供具。于佛像前安置鏡壇。對之持誦更妙)三為準提不揀染凈得持誦故。不問在家出家飲酒食肉有妻子等皆持誦。不同余咒須要持戒方得誦習(今為俗流之輩。帶妻挾子飲酒啖肉是其常業。雖逢僧人教示。習性難以改革。若不用此大不思議咒法救脫。如是人等何日得出生死。其有齋戒清凈依法持誦者。更為勝妙。故準提經云。何況更能結齋具戒。依法持誦不轉空身。往第四天得入神足是也)所以多示準提真言令人持誦。若有樂持余真言者。隨心皆得。勿要定執一途耳(雖專誦二咒。須先起圓信信五部咒。皆是成佛之門。若受一缺余多成謗法也)又真言行者。每日對鏡初欲持誦時。或只依前先想自身頂上有一梵書ram 㘕字。猶如明珠。然後持課。又準大乘觀想曼拏羅經。持明藏成就儀軌經。尊勝佛頂修瑜伽法等數十本經教中說。或想自身頂上ram 㘕字。變作三角火輪。從頂至足燒盡自身。遍周法界唯見清凈(縱有五無間罪用此字燒身亦皆除滅無遺)次想一梵書a 阿字產生自身(謂阿字即體是無相法界。從無相法界產生行者之身)復想一aṃ 暗字。在自頂門十字。縫中(謂暗字即體是十方諸佛。光明法水用灌佛子之頂。此是秘密灌頂法門)然後持誦。或想自心如一月輪圓滿清凈。于月輪

【現代漢語翻譯】現代漢語譯本財物方面，廣泛建造佛像，多多置辦供具，在佛像前安置鏡壇，對著鏡壇持誦真言，效果更妙。)三是因為準提法門不分染凈都可以持誦。所以不論是在家修行者、出家修行者，還是飲酒食肉、有家室的人等，都可以持誦。這不同於其他咒語需要持戒才能修習。(現在對於世俗之人來說，帶著妻子兒女，飲酒吃肉是他們的常態。即使遇到僧人教導，習性也很難改變。如果不用這種大不可思議的咒法來救脫他們，這些人要到什麼時候才能脫離生死輪迴？如果有人能齋戒清凈，依法持誦，效果會更加殊勝。所以《準提經》說：『何況更能結齋具戒，依法持誦，不轉空身，往第四天得入神足』就是這個意思。)因此，我才多多開示準提真言，讓人持誦。如果有人喜歡持誦其他真言，也可以隨心所愿。不要只執著於一種方法。(即使專誦兩種咒語，也必須先發起圓滿的信心，相信五部咒都是成佛的法門。如果接受了一種而捨棄其他，就容易構成謗法。)另外，真言行者，每天對著鏡子，剛要持誦的時候，或者只是按照前面所說，先觀想自身頭頂上有一個梵文ram（㘕）字，猶如明珠一般。然後再開始持課。又根據《大乘觀想曼拏羅經》、《持明藏成就儀軌經》、《尊勝佛頂修瑜伽法》等數十本經教中所說，或者觀想自身頭頂上的ram（㘕）字，變成三角火輪，從頭頂到腳底燒盡自身，遍佈整個法界，只見到清凈。(縱然有五無間罪，用這個字燒身，也都能全部消除，沒有遺留。)接著觀想一個梵文a（阿）字產生自身。(意思是阿字本身就是無相法界，從無相法界產生修行者的身體。)再觀想一個aṃ（暗）字，在自己頭頂的十字縫中。(意思是暗字本身就是十方諸佛的光明法水，用來灌注佛子的頭頂，這是秘密灌頂法門。)然後開始持誦。或者觀想自己的心如同一輪滿月，圓滿清凈，在月輪之中……

【English Translation】 English version Regarding material wealth, extensively build Buddha images and prepare abundant offerings. Place a mirror altar in front of the Buddha image, and reciting mantras while facing it will be even more effective.) Thirdly, because the Cundi (準提) Dharma door allows recitation regardless of purity or impurity. Therefore, whether one is a lay practitioner, a monastic, or someone who consumes alcohol and meat and has a family, all can recite it. This differs from other mantras that require adherence to precepts before practice. (Nowadays, for worldly people, living with wives and children, drinking alcohol, and eating meat are their usual habits. Even if they encounter monks who teach them, their habits are difficult to change. If we do not use this great inconceivable mantra Dharma to liberate them, when will these people be able to escape the cycle of birth and death? If someone can observe purification and recite according to the Dharma, the effect will be even more excellent. Therefore, the Cundi Sutra (準提經) says: 'How much more so if one can observe purification and uphold the precepts, recite according to the Dharma, without transforming the empty body, and ascend to the fourth heaven to attain divine powers,' that is the meaning.) Therefore, I often reveal the Cundi mantra (準提真言) for people to recite. If someone likes to recite other mantras, they can do so as they wish. Do not be fixated on only one method. (Even if one specializes in reciting two mantras, one must first generate complete faith, believing that the five classes of mantras are all Dharma doors to Buddhahood. If one accepts one and rejects the others, it is easy to commit the offense of slandering the Dharma.) Furthermore, when a mantra practitioner faces a mirror every day, just before reciting, they can simply follow what was said earlier and first visualize a Sanskrit letter ram (㘕) on the crown of their head, like a bright pearl. Then begin the recitation. Also, according to the Mahayana Visualization Mandala Sutra (大乘觀想曼拏羅經), the Holding Mantra Treasury Accomplishment Ritual Sutra (持明藏成就儀軌經), the Victorious Buddha Crown Yoga Practice Sutra (尊勝佛頂修瑜伽法), and dozens of other sutras and teachings, one can visualize the Sanskrit letter ram (㘕) on the crown of their head transforming into a triangular fire wheel, burning away the entire body from head to toe, pervading the entire Dharma realm, and only seeing purity. (Even if one has committed the five heinous offenses, using this letter to burn the body can eliminate them all without leaving any trace.) Next, visualize a Sanskrit letter a (阿) generating the body. (Meaning that the letter a itself is the formless Dharma realm, and from the formless Dharma realm, the practitioner's body is generated.) Then visualize a letter aṃ (暗) in the center of the crown of the head. (Meaning that the letter aṃ itself is the light and water of all Buddhas in the ten directions, used to anoint the crown of the Buddha's child, this is the secret anointing Dharma door.) Then begin the recitation. Or visualize one's mind as a full moon, perfectly pure, within the moon disc...

中有一梵書oṃ 唵字(如來因位多年修道不得菩提。后習此觀于初夜分便成正覺。謂唵字具含無量法門。是一切真言之母。一切如來皆因觀想此字而得成佛)或心月輪中想一aḥ 阿字(謂阿字是毗盧佛身。亦是法界亦是菩提心。若人想念能生無量功德)或心月輪中想一hūṃ 吽字(謂吽字總攝金剛部一切真言。是金剛部主身。亦是三解脫門若常想念。能除一切罪障。成就一切功德)或舌上想一ram 㘕字。或hūṃ 吽字想竟然後持誦。或想自身頸上出大蓮華。于蓮華上現出a 阿字。復想阿字變成月輪。又想月輪變成hūṃ 字。吽字變成五股金剛杵。又想此杵移于舌上。方得名為金剛舌。然後持誦(次於二手中亦想a 阿字。阿字變成月輪。月輪變成hūṃ 吽字。吽字變為白色五股金剛杵。方得名為金剛手。然後結一切印)或想準提九聖梵字。每一一字有種種光明。安自身分之中。所謂想oṃ 唵字安頭上。ca 折字安兩目。le 隸字安項頸。cu 主字安於心。le 隸字安兩肩。cuṃ 準字安臍中。de 提字安兩髀。svā 娑婆(二合)安兩脛。hā 訶字安兩足。想安布已然後持誦(持明藏儀軌經說。若於準提菩薩法中求成就者。先觀準提菩薩根本微妙字輪。安自身分一一分明。是人

{ "translations": [ "現代漢語譯本：", "或者在心月輪中觀想一個梵書oṃ 唵字（oṃ，如來因地時多年修道未能證得菩提，後來修習此觀想，在初夜時分便成就正覺，認為唵字具含無量法門，是一切真言之母，一切如來皆因觀想此字而得成佛），或者在心月輪中觀想一個aḥ 阿字（aḥ，認為阿字是毗盧佛身，也是法界，也是菩提心，如果有人想念此字，能生無量功德），或者在心月輪中觀想一個hūṃ 吽字（hūṃ，認為吽字總攝金剛部一切真言，是金剛部主身，也是三解脫門，如果常想念此字，能除一切罪障，成就一切功德），或者在舌頭上觀想一個ram 㘕字，或者hūṃ 吽字，觀想完畢然後持誦。或者觀想自身頸上出現大蓮華，于蓮華上顯現出a 阿字，再觀想阿字變成月輪，又觀想月輪變成hūṃ 字，吽字變成五股金剛杵，又觀想此杵移于舌上，才能稱為金剛舌，然後持誦（其次在二手中也觀想a 阿字，阿字變成月輪，月輪變成hūṃ 吽字，吽字變為白色五股金剛杵，才能稱為金剛手，然後結一切印）。或者觀想準提九聖梵字，每一字都有種種光明，安放在自身各部分之中，所謂觀想oṃ 唵字安在頭上，ca 折字安在兩目，le 隸字安在項頸，cu 主字安於心中，le 隸字安在兩肩，cuṃ 準字安在臍中，de 提字安在兩髀，svā 娑婆(二合)安在兩脛，hā 訶字安在兩足。觀想安布完畢然後持誦（《持明藏儀軌經》說，如果在準提菩薩法中求成就者，先觀準提菩薩根本微妙字輪，安放在自身各部分，一一分明，這個人……）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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先身所造一切罪業悉得除滅。凡有所求決定成就。安布九字藏經數處說也)觀想梵字所有功德。廣如諸陀羅尼經中說之(此上梵字觀門。若四威儀中常思之更妙凡諸經中說想真言字者。皆是梵字。非是此方文字。故一字頂輪王儀軌云所言觀諸字。唯瞻于梵字。非是隨方文。有大神用力)。或有不能想得梵字者。但只專心持誦亦具一切三昧。故大悲心經云。陀羅尼是禪定藏。百千三昧常現前故。若人緊切持誦時。或逢種種魔障或忽然怕怖。或舌難持誦或身心不安。或多瞋多睡或見諸異相。或於咒反生疑心不欲持誦等云云。若對治者。應觀梵書ra 羅字。或觀ram 㘕字或觀a 阿字等。但隨觀一字彼竟界自然消滅。若分別心多。當觀ṣa 灑字。即成無分別。若著有心多。應觀haṃ 含字。即因緣法本空也(此上且約一途而說。若實言之。隨一字一切處皆得用之。謂一字實具一切字一切功用。是一切諸佛菩薩也)。問曰何以梵字皆有如是不思議神用。答謂每一一字即體。是諸佛菩薩身心故。又即體是離相法界故。又即體是教理行果故。所以有不思議神用(西天梵字法爾本有。但世界初成時梵王傳說。不同此方字是蒼頡等創製)若爾應西天梵字皆有不思議神用。何得偏說真言中字。答謂真言中字。法爾諸佛不思議力

【現代漢語翻譯】現代漢語譯本：先前自身所造的一切罪業都能消除滅盡。凡有所求，必定能夠成就。這是關於在多處安置九字藏經的說法。）觀想梵字的所有功德，詳細情況如同各種陀羅尼經中所說。（以上是梵字觀想之門。如果在行住坐臥四種威儀中常常思念它，就更妙了。各種經書中所說的觀想真言字，都是梵字，不是我們這裡的文字。所以一字頂輪王儀軌說：『所說的觀想諸字，只是瞻仰梵字，不是隨順各地的文字，具有大神力。』）或者有人不能觀想出梵字，但只要專心持誦，也具備一切三昧。所以大悲心經說：『陀羅尼是禪定之藏，百千三昧常常顯現。』如果有人緊迫地持誦時，或者遇到各種魔障，或者忽然害怕，或者舌頭難以持誦，或者身心不安，或者多嗔恨多昏睡，或者見到各種奇異景象，或者對咒語反而產生懷疑，不想持誦等等。如果想要對治這些情況，應該觀想梵文ra（羅）字，或者觀想ram（㘕）字，或者觀想a（阿）字等等。只要觀想其中一個字，那些境界自然消滅。如果分別心多，應當觀想ṣa（灑）字，就能成就無分別。如果執著于有心多，應當觀想haṃ（含）字，就能明白因緣法本來是空的。（以上只是就一種途徑來說。如果實在說來，隨便一個字在任何地方都可以使用。因為一個字實際上具備一切字的一切功用，是一切諸佛菩薩。）問：為什麼梵字都有這樣不可思議的神用？答：因為每一個字即體就是諸佛菩薩的身心。又即體就是離相的法界。又即體就是教理行果。所以有不可思議的神用。（西天梵字法爾本有，只是世界初成時梵王傳說，不同於我們這裡的字是倉頡等人創造的。）如果這樣，那麼所有西天梵字都有不可思議的神用，為什麼偏偏說真言中的字呢？答：因為真言中的字，法爾具有諸佛不可思議的力量。

【English Translation】 English version: All the sins created by oneself in the past can be eliminated and extinguished. Whatever is sought will definitely be achieved. This is the saying about placing the Nine-Character Treasury Sutra in several places.) The merits of contemplating Sanskrit characters are as extensively described in various Dharani Sutras. (The above is the gate of Sanskrit character contemplation. It is even more wonderful to constantly contemplate it in the four dignities of walking, standing, sitting, and lying down. The contemplation of mantra syllables mentioned in various scriptures all refers to Sanskrit characters, not the characters of this land. Therefore, the One-Syllable Supreme Wheel King Ritual states: 'The contemplation of syllables refers only to the Sanskrit characters, not the local characters, which possess great divine power.') Or if someone cannot visualize the Sanskrit characters, but only recites them with focused attention, they will also possess all Samadhis. Therefore, the Great Compassion Heart Sutra says: 'Dharani is the treasury of Samadhi, and hundreds of thousands of Samadhis constantly manifest.' If someone recites diligently, they may encounter various demonic obstacles, or suddenly feel fear, or have difficulty reciting with their tongue, or feel uneasy in body and mind, or experience much anger and drowsiness, or see various strange phenomena, or even develop doubts about the mantra and not want to recite it, and so on. To counteract these situations, one should contemplate the Sanskrit letter 'ra' (羅), or contemplate 'ram' (㘕), or contemplate 'a' (阿), etc. By contemplating just one of these letters, those realms will naturally disappear. If there are many discriminating thoughts, one should contemplate the letter 'ṣa' (灑), which will lead to non-discrimination. If there is much attachment to existence, one should contemplate the letter 'haṃ' (含), which reveals that the Dharma of dependent origination is fundamentally empty. (The above is just one approach. In reality, any single letter can be used anywhere, because a single letter actually possesses all the functions of all letters and is all the Buddhas and Bodhisattvas.) Question: Why do Sanskrit characters have such inconceivable divine power? Answer: Because each and every letter is the very body and mind of all the Buddhas and Bodhisattvas. It is also the very Dharma realm that is free from characteristics. It is also the very teaching, principle, practice, and result. Therefore, it has inconceivable divine power. (Sanskrit characters of the Western Heaven are inherently present. They were transmitted by Brahma when the world was first formed, unlike the characters here, which were created by Cangjie and others.) If that is the case, then all Sanskrit characters of the Western Heaven have inconceivable divine power. Why do you specifically mention the characters in mantras? Answer: Because the characters in mantras inherently possess the inconceivable power of all the Buddhas.

加持故。法性如是故。偏有神用。如此方言語。是一唯急急如律令等語。咒火不燒咒水不熱。蓋作咒語偏有功用。非餘一切言語皆有如是功用。西方字亦爾。字雖是一謂作真言中字偏有神用。非餘一切字皆有如是神用也。問曰上說對壇結印誦。咒等豈不是有相耶。答云圓宗無障礙法界體上。本具無盡法門。禪宗無相法門。但是無盡門中之一門耳。今密宗壇法手印真言。即體便是無障礙法界也(如華嚴經疏鈔十玄門中託事顯法門說。金色世界即是本性。彌勒樓閣即是法門。勝熱婆羅門火聚刀山。即是般若無分別智等是也。今有人云。持咒結印對壇是滯相者。此乃只就禪宗。中論之。即是離相外求于無相。古師指為外道見也。非是佛教之意耳。又首楞嚴經疏云。持誦神咒能卻諸惡能集眾善。愚叢罔知斯旨。見持咒者。往往興謗謂非修行。未有一佛不由神咒。而得成道度眾生矣。請細覽之以革斯弊)。問曰上引古來諸師皆云。咒是諸佛秘密之法。非因位所解。何卻如前解說阿字是毗盧佛身。吽字是三解脫門等耶。答云準賢首般若心經疏及神變疏。辨密藏諸陀羅尼經意而有二門。一不可說門。謂咒是諸佛密法。佛佛相傳不通他解。但當誦持不須強釋。二強說門。謂真言中隨舉一字。或作人或作法橫豎該羅自在解說。舉要而言無

【現代漢語翻譯】現代漢語譯本加持的緣故。法性本來就是如此。所以真言特別具有神奇的作用。就像我們平時說的『急急如律令』等等話語，用咒語加持過的火燒不著，水不熱。這是因為咒語本身就具有特殊的力量，而不是所有的話語都具有這樣的力量。西方的文字也是一樣，雖然只是一個字，但是在真言中就具有特殊的力量，而不是所有的字都具有這樣的力量。有人問：前面說到的設立壇場，結手印，誦持咒語等等，這些不都是有形有相的嗎？回答說：圓滿宗的無障礙法界本體上，本來就具備無盡的法門。禪宗的無相法門，只是這無盡法門中的一個法門而已。現在密宗的壇場，手印，真言，其本體就是無障礙的法界。（就像《華嚴經疏鈔》十玄門中『託事顯法門』所說，金色的世界就是本性，彌勒菩薩的樓閣就是法門，勝熱婆羅門（Jeta, 印度教祭司）的火聚刀山，就是般若無分別智等等。現在有人說，持咒結印，設立壇場是執著于有相，這只是從禪宗的角度來評論，這是在離相之外去追求無相，古人認為這是外道的見解，不是佛教的本意。另外，《首楞嚴經疏》說，持誦神咒能夠去除各種惡事，能夠聚集各種善事。愚昧的人不明白這個道理，看到持咒的人，往往加以誹謗，認為這不是修行。沒有一尊佛不是通過神咒而成就佛道，度化眾生的。請仔細閱讀，以革除這種弊端。）有人問：前面引用的古代各位大師都說，咒語是諸佛秘密的法門，不是修行位次低的人所能理解的。為什麼又像前面那樣解釋說，阿（A）字是毗盧佛（Vairocana, 釋迦牟尼佛的法身）的身，吽（Hūṃ）字是三解脫門等等呢？回答說：根據賢首宗的《般若心經疏》以及《神變疏》，辨別密藏諸陀羅尼經的含義，有兩種門徑。一是不可說門，認為咒語是諸佛秘密的法門，佛佛相傳，不容許他人解釋，只要誦持就可以了，不需要強行解釋。二是強說門，認為真言中隨便舉出一個字，或者作為人，或者作為法，縱橫交錯，可以自在地解釋。總而言之，沒有

【English Translation】 English version Due to the power of Adhisthana (blessing). Because the Dharma-nature is such. Therefore, mantras have special divine functions. Just like the common saying 'Hurry, hurry, as the law commands!' etc., fire cannot burn and water cannot heat when blessed by mantras. This is because mantras themselves have special power, not because all words have such power. Western characters are the same. Although it is just one character, it has special divine power in mantras, not because all characters have such power. Someone asks: Aren't the establishment of altars, the formation of mudras (hand gestures), and the recitation of mantras mentioned above all forms with characteristics? The answer is: On the unobstructed Dharmadhatu (realm of reality) essence of the Perfect School, there are originally endless Dharma gates. The formless Dharma gate of the Zen School is just one of these endless Dharma gates. Now, the altars, mudras, and mantras of the Esoteric School are in essence the unobstructed Dharmadhatu. (Just like what is said in the 'Manifesting Dharma through Events' gate in the Ten Profound Gates of the Commentary on the Avatamsaka Sutra, the golden world is the original nature, the pavilion of Maitreya (the future Buddha) is the Dharma gate, and the fire pile and knife mountain of Jeta (an Indian priest) are Prajna (wisdom) and non-discriminating wisdom, etc. Now some people say that holding mantras, forming mudras, and setting up altars are attachments to forms. This is just a comment from the perspective of the Zen School, which is seeking formlessness outside of detachment from forms. Ancient teachers considered this to be a heretical view, not the intention of Buddhism. Furthermore, the Commentary on the Surangama Sutra says that reciting divine mantras can ward off all evils and gather all good deeds. Ignorant people do not understand this principle and often slander those who hold mantras, thinking that this is not cultivation. There is not a single Buddha who has not attained Buddhahood and liberated sentient beings through divine mantras. Please read carefully to eliminate this misconception.) Someone asks: The ancient masters quoted above all said that mantras are the secret Dharma of all Buddhas, which cannot be understood by those in lower stages of cultivation. Why do you explain that the syllable 'A' represents the body of Vairocana (the Dharmakaya of Shakyamuni Buddha), and the syllable 'Hūṃ' represents the three doors of liberation, etc.? The answer is: According to the Shurangama Sutra Commentary and the Divine Transformation Commentary of the Huayan School, there are two approaches to distinguishing the meaning of the secret treasury of Dharani Sutras. The first is the 'ineffable' approach, which considers mantras to be the secret Dharma of all Buddhas, transmitted from Buddha to Buddha, and not to be interpreted by others. One should simply recite them without forcing an explanation. The second is the 'expressible' approach, which considers that any single syllable in a mantra can be taken as a person or a Dharma, and can be freely explained in a horizontal or vertical manner. In short, there is no

盡法門。於一字中總解說盡。方是陀羅尼字義。就此言之。假使十方諸佛經恒沙劫。共說真言一字中義亦不能盡。何況餘人。說者尚難豈況受者。所以且於一字中少分。或作人或作法而解說之。前說阿字是毗盧佛身。吽字是三解脫門等。即是強說中少分一途之義。余處有文解釋真言字義句義。皆是此強說門中少分一途義耳(若於真言一字中。或作二義五義十義。乃至百義等解釋。名少分義。若作一義解釋名一途義耳)上言唯佛所知不通他解者。據密教本宗不可說門言也(此不可說門義。當顯圓離言果海。此強說門義。當顯圓帶言因分)。問曰或有眾生欲除種種災障。或欲增長福慧。或欲祈證聖果等。為當只依前儀軌持誦耶。為復更別有方法耶。答曰但只依前儀軌持誦。凡有所求決定成就。或有樂隨所求之事各別作法者。今與略示法式。準千手千眼觀自在菩薩修行儀軌經。七俱胝大明陀羅尼經。神變經疏及諸真言儀軌等說。有五種壇法。所謂息災法增益法。敬愛法降伏法。出世間法。

若作息災法者(為除惡業重罪煩惱等障。種種災難官事口舌。鬼魅所著惡星陵逼等)。行者面向北。交腳豎膝而坐。像面向南。于準提像前安置鏡壇(更想一白色圓壇。于圓壇中遍想va 嚩字或vaṃ [金*(離-禸+ㄆ)]字

【現代漢語翻譯】現代漢語譯本窮盡一切法門。在一個字中完全解釋清楚，才是陀羅尼（Dharani，總持，咒語）的字義。就此而言，即使十方諸佛經歷恒河沙數劫的時間，共同宣說一個真言（Mantra，咒語）字中的含義，也不能完全窮盡。更何況是其他人呢？宣說的人尚且困難，更何況是接受的人。所以只能在一個字中略微地，或者作為人，或者作為法來解釋它。之前說『阿』字是毗盧佛（Vairocana，光明遍照）的身，『吽』字是三解脫門等等，這都是勉強解釋其中少部分含義的一種途徑。其他地方有文章解釋真言字義句義，都是這種勉強解釋門中少部分途徑的含義。（如果對於真言一個字中，或者解釋成兩種含義、五種含義、十種含義，乃至百種含義等等，叫做少分義。如果只解釋成一種含義，叫做一種途徑的含義。）上面說只有佛才能知道，不通達其他解釋，這是根據密教本宗不可說門來說的（這不可說門的含義，是指顯現圓滿離言的果海。這強說門的含義，是指顯現圓滿帶言的因分）。問：或者有眾生想要去除種種災障，或者想要增長福慧，或者想要祈求證得聖果等等，是應當只依照之前的儀軌持誦呢？還是另外有其他方法呢？答：只要依照之前的儀軌持誦，凡是所求的，必定能夠成就。或者有人喜歡根據所求的事情，分別作法，現在略微地指示一些法式。依據《千手千眼觀自在菩薩修行儀軌經》、《七俱胝大明陀羅尼經》、《神變經疏》以及各種真言儀軌等所說，有五種壇法，分別是息災法、增益法、敬愛法、降伏法、出世間法。如果作息災法（爲了去除惡業、重罪、煩惱等障礙，種種災難、官司口舌、鬼魅所著、惡星侵擾等等），修行者面向北方，交腳豎膝而坐，佛像面向南方。在準提像前安置鏡壇（更觀想一個白色圓壇，在圓壇中遍想va 嚩字或者vaṃ [金*(離-禸+ㄆ)]字）。

【English Translation】 English version To exhaust all Dharma gates, and to completely explain everything within a single syllable, that is the meaning of a Dharani (總持，咒語). Speaking of this, even if all the Buddhas of the ten directions were to spend as many kalpas as there are sands in the Ganges River, jointly explaining the meaning within a single syllable of a Mantra (咒語), they could not fully exhaust it. How much more so for others? It is difficult even for the one who speaks, how much more so for the one who receives? Therefore, one can only slightly explain it within a single syllable, either as a person or as a Dharma. Previously, it was said that the syllable 'A' is the body of Vairocana Buddha (光明遍照), and the syllable 'Hum' is the three doors of liberation, etc. These are all forced explanations of a small part of the meaning. Other texts explain the meaning of Mantra syllables and phrases, and they are all meanings of a small part of this forced explanation. (If, within a single syllable of a Mantra, one explains it as having two meanings, five meanings, ten meanings, or even a hundred meanings, etc., this is called a partial meaning. If one explains it as having only one meaning, this is called a single path of meaning.) The above statement that only the Buddha knows and that it is not accessible to other explanations refers to the inexpressible gate of the original sect of Esoteric Buddhism (密教). (The meaning of this inexpressible gate refers to the manifestation of the perfect, wordless ocean of fruition. The meaning of this forced explanation gate refers to the manifestation of the perfect causal aspect that involves words.) Question: If there are sentient beings who wish to remove various calamities and obstacles, or wish to increase blessings and wisdom, or wish to pray for the attainment of the holy fruit, etc., should they only rely on the previous ritual for recitation, or are there other methods? Answer: Just rely on the previous ritual for recitation, and whatever is sought will surely be accomplished. Or, if there are those who prefer to perform separate practices according to what they seek, I will now briefly indicate some methods. According to the Thousand-Handed and Thousand-Eyed Avalokiteśvara Practice Ritual Sutra, the Seven Koti Great Bright Dharani Sutra, the Commentary on the Divine Transformation Sutra, and various Mantra rituals, there are five kinds of mandala methods, namely, the pacifying method, the increasing method, the loving-kindness method, the subjugating method, and the transcendental method. If performing the pacifying method (to remove obstacles such as evil karma, heavy sins, afflictions, various disasters, lawsuits, gossip, possession by ghosts and demons, oppression by evil stars, etc.), the practitioner faces north, sits with legs crossed and knees raised, and the image faces south. Place a mirror mandala in front of the Cundi image (and further visualize a white circular mandala, and within the circular mandala, visualize the syllable va 嚩 or the syllable vaṃ [金*(離-禸+ㄆ)]).

。尊像供具並行者自身俱想在圓壇之中。或於像前只塗拭一圓壇亦得)。觀準提作白色。所獻華果飲食。並自身衣服皆作白色。涂香用白檀。燒香用沉水。然酥燈。以慈心相應。從月一日初夜時起首。至八月日滿。每日三時澡浴三時換衣。至日滿時或斷食或食三白食(三白食。謂乳酪粳米飯。或粥無力者。尊像供具衣服。但運心想之亦得。下準此知之)若唸誦時。前次第持誦至準提咒。誦一百八遍已。后但從唵字誦之。妙言曰。

唵折隸主隸準提與某甲除災難娑婆訶(若為自己于娑婆字上。稱自己名及所為事。若為他人。稱他人名及所為事)。

若作增益法者(為求遷加官榮增長壽命。及求福德聰明眷屬勢力。錢財禮盛穀麥成熟。及求伏藏寶珠仙藥五通等)。行者面向東跏趺而坐。像面向西。于準提像前安置鏡壇(更想一黃色方壇。于方壇中遍想a 阿字或aṃ 暗字。尊像供具並行者自身。俱想在方壇之中。或於像前只塗拭一方亦得)。觀準提作黃色。所獻華果飲食。並自身衣服等皆作黃色。涂香用白檀加少鬱金。燒白檀香然芝麻油燈。以喜悅心相應。從月九日日初出時起首。至十五日滿。每日準前三時澡浴換衣。至日滿時準前斷食及三白食。唸誦如前。妙言曰。

唵折隸主隸準提與某甲所求如

【現代漢語翻譯】現代漢語譯本：觀想本尊像、供養的器具以及修行者自身都在圓形壇城之中（或者在佛像前只塗抹一個圓形壇城也可以）。觀想準提菩薩為白色。所供奉的鮮花、水果、飲食，以及自身的衣服都觀想為白色。涂香使用白檀香，燒香使用沉香，點燃酥油燈，以慈悲心相應。從每月初一的初夜開始，到初八日圓滿，每天三次沐浴，三次更換衣服。到圓滿之日，可以斷食，或者食用三白食（三白食指的是牛奶、乳酪、粳米飯或粥，無力者，本尊像、供具、衣服，但用心意觀想也可以，下文準此理解）。如果唸誦時，按照之前的次第持誦到準提咒，誦一百零八遍后，之後只從『唵』字開始誦唸。殊勝的咒語是：『唵折隸主隸準提與某甲（為自己祈禱時，在此處稱自己的名字）除災難娑婆訶』（如果是為他人祈禱，稱呼他人的名字以及所求之事）。如果修作增益法（爲了祈求陞官晉爵、增長壽命，以及祈求福德、聰明、眷屬勢力、錢財豐盛、穀物成熟，以及祈求伏藏、寶珠、仙藥、五神通等），修行者面向東方，結跏趺坐，佛像面向西方。在準提像前安置鏡壇（再觀想一個黃色的方形壇城，在方形壇城中遍佈觀想ā 阿字或者aṃ 暗字。本尊像、供養的器具以及修行者自身，都觀想在方形壇城之中，或者在佛像前只塗抹一個方形壇城也可以）。觀想準提菩薩為黃色。所供奉的鮮花、水果、飲食，以及自身的衣服等都觀想為黃色。涂香使用白檀香，加入少許鬱金。燒白檀香，點燃芝麻油燈，以喜悅心相應。從每月初九日太陽初升時開始，到十五日圓滿，每天按照之前的方法三次沐浴更換衣服。到圓滿之日，按照之前的方法斷食或者食用三白食。唸誦方法如前。殊勝的咒語是：『唵折隸主隸準提與某甲（為自己祈禱時，在此處稱自己的名字）所求如』

【English Translation】 English version: Visualize the deity's image, the offering implements, and yourself within a circular mandala (or simply paint a circular mandala in front of the image). Visualize the Cundi (Zhǔntí) Bodhisattva (準提) as white. Visualize the flowers, fruits, food offerings, and your own clothing as white. Use white sandalwood (bái tán) for incense and aloeswood (chén shuǐ) for burning incense. Light butter lamps and cultivate loving-kindness. Begin on the first night of the lunar month and continue until the eighth day, bathing and changing clothes three times each day. On the final day, either fast or consume the 'three white foods' (sān bái shí) (milk, yogurt, and polished rice or porridge. If one is weak, visualizing the deity's image, implements, and clothing is also acceptable; understand this principle for the following). When reciting, follow the previous order until the Cundi (Zhǔntí) mantra (準提咒). After reciting it 108 times, continue reciting only from the syllable 'Om (唵)'. The wondrous mantra is: 'Om (唵) Cale Cule Cundi (Zhǔntí) grant to [name] (state your own name if praying for yourself) remove disasters Svaha (娑婆訶)' (If praying for others, state their name and what they seek). If performing the enrichment practice (for seeking promotion, increased lifespan, merit, wisdom, retinue, power, wealth, abundant harvests, hidden treasures, jewels, elixirs, supernatural powers, etc.), sit facing east in the lotus position, with the image facing west. Place a mirror mandala in front of the Cundi (Zhǔntí) image (and visualize a yellow square mandala, filled with the syllable 'a (阿)' or 'am (暗)'. Visualize the deity's image, the offering implements, and yourself within the square mandala, or simply paint a square mandala in front of the image). Visualize the Cundi (Zhǔntí) Bodhisattva (準提) as yellow. Visualize the flowers, fruits, food offerings, and your own clothing as yellow. Use white sandalwood (bái tán) incense with a little turmeric (yù jīn). Burn white sandalwood (bái tán) incense and light sesame oil lamps. Cultivate joy. Begin at sunrise on the ninth day of the lunar month and continue until the fifteenth day, bathing and changing clothes three times each day as before. On the final day, fast or consume the 'three white foods' (sān bái shí) as before. Recite as before. The wondrous mantra is: 'Om (唵) Cale Cule Cundi (Zhǔntí) grant to [name] (state your own name if praying for yourself) what is sought as'

意娑婆訶(稱名及所為事例準前知)。

若作敬愛法者(為求一切聖賢加護天龍八部歡喜。及求說法辯才言音清雅聞者喜悅。及求一切人敬愛知友親近冤家和順等)。行者面向西結賢坐。像面向東。于準提像前安置鏡壇(更想一赤色半月形壇。於半月壇中遍想ha 賀字或haṃ 含字。尊像供具並行者自身。俱想在半月壇中。或於像前只塗拭一半月形壇亦得)。觀準提作赤色身著緋衣。所獻華果飲食。並自身衣服盡皆赤色。涂香用鬱金。燒香以丁香蘇合香蜜和燒之。然諸果油燈。以喜怒心相應。從十六日後夜時起首。至二十三日滿。每日澡浴斷食唸誦法準前行。妙言曰。

唵折隸主隸準提令一切人敬愛某甲娑婆訶(稱名及隨所為事例準前知)。

若作降伏法者(為降伏一切惡毒鬼神。及惡龍獸損害一切有情者。及調伏一切惡人。於國不忠生反道心者。及滅三寶毀真言者。或與咒人作諸障難者。如是一切惡人。持咒行者運大慈悲得作此法。若為自己所求及有怨仇作此法者。準諸經說必定反招災禍。及反得盡世癡騃。學者知之)。行者面向南。作蹲踞坐左腳押右腳。像面向北。于準提像前安置鏡壇(更想一青色三角壇。於三角壇中遍想ra 啰字或ram 㘕字。尊像供具並行者自身。俱想在三角壇

【現代漢語翻譯】現代漢語譯本意娑婆訶(稱名及所為事例準前知)。

若作敬愛法者(為求一切聖賢加護天龍八部歡喜，及求說法辯才言音清雅聞者喜悅，及求一切人敬愛知友親近冤家和順等)。行者面向西結賢坐。像面向東。于準提像前安置鏡壇(更想一赤色半月形壇。於半月壇中遍想ha 賀字或haṃ 含字。尊像供具並行者自身。俱想在半月壇中。或於像前只塗拭一半月形壇亦得)。觀準提(Cundi)作赤色身著緋衣。所獻華果飲食。並自身衣服盡皆赤色。涂香用鬱金。燒香以丁香蘇合香蜜和燒之。然諸果油燈。以喜怒心相應。從十六日後夜時起首。至二十三日滿。每日澡浴斷食唸誦法準前行。妙言曰。

唵折隸主隸準提令一切人敬愛某甲娑婆訶(稱名及隨所為事例準前知)。

若作降伏法者(為降伏一切惡毒鬼神，及惡龍獸損害一切有情者，及調伏一切惡人，於國不忠生反道心者，及滅三寶毀真言者，或與咒人作諸障難者，如是一切惡人。持咒行者運大慈悲得作此法。若為自己所求及有怨仇作此法者。準諸經說必定反招災禍。及反得盡世癡騃。學者知之)。行者面向南。作蹲踞坐左腳押右腳。像面向北。于準提像前安置鏡壇(更想一青色三角壇。於三角壇中遍想ra 啰字或ram 㘕字。尊像供具並行者自身。俱想在三角壇

【English Translation】 English version iti svāhā (the name and the examples of actions are known according to the previous knowledge).

If performing the rite of reverence and love (to seek the blessings of all sages and saints, the joy of the Eight Classes of Dragons and Gods, to seek eloquence in preaching, clear and elegant speech that delights listeners, and to seek the reverence and love of all people, the closeness of friends and acquaintances, and the harmony of enemies, etc.), the practitioner should face west and sit in the lotus position. The image should face east. A mirror altar should be set up in front of the Cundi (準提) image (further imagine a red crescent-shaped altar. Within the crescent-shaped altar, visualize the syllable 'ha' (賀) or 'haṃ' (含) everywhere. The revered image, offerings, and the practitioner's own body should all be visualized within the crescent-shaped altar. Alternatively, one can simply paint a crescent-shaped altar in front of the image). Visualize Cundi (準提) with a red body and wearing a crimson robe. The offered flowers, fruits, and food, as well as one's own clothes, should all be red. Use saffron for incense. Burn clove and storax mixed with honey for incense. Light lamps with fruit oil. Respond with a mind of joy and anger accordingly. Begin from the night of the sixteenth day and continue until the twenty-third day. Bathe, fast, and recite the mantra daily according to the previous method. The wonderful mantra is:

oṃ jale jule cundi bring reverence and love from all people to so-and-so svāhā (the name and the examples of actions are known according to the previous knowledge).

If performing the rite of subjugation (to subjugate all evil and poisonous ghosts and spirits, and evil dragons and beasts that harm all sentient beings, to subdue all evil people, those who are disloyal to the country and have rebellious thoughts, those who destroy the Three Jewels and slander true mantras, or those who create obstacles for mantra practitioners, all such evil people. The mantra practitioner should cultivate great compassion to perform this rite. If this rite is performed for one's own desires or out of hatred for enemies, according to the scriptures, it will surely bring disaster and result in lifelong foolishness. Scholars should be aware of this). The practitioner should face south and sit in a squatting position with the left foot pressing on the right foot. The image should face north. A mirror altar should be set up in front of the Cundi (準提) image (further imagine a blue triangular altar. Within the triangular altar, visualize the syllable 'ra' (啰) or 'ram' (㘕) everywhere. The revered image, offerings, and the practitioner's own body should all be visualized within the triangular altar.

中。或於像前只塗拭一三角壇亦得)。觀準提作青色。或黑色著青黑衣。自身衣服亦皆青色。獻青色華臭華不香華及曼陀羅華等。飲食用石榴汁染作黑色。或作青色。涂香用柏木。閼伽用牛尿。以黑色華及芥子柏木涂香等。各取少分置閼伽水。燒安息香然芥子油燈。以忿怒心相應。從二十四日午時或夜半起首。至月盡日滿。每日澡浴斷食唸誦法準前行。妙言曰。

吽折隸主隸準提吽發吒(二合)pha ṭ (此是梵書發吒字。若惡人等身心不安。或得大病或命欲終。即當勸彼令發善心。若是悔過自責永斷噁心者。即為彼人作息災法。唸誦彼人即免災難。此上是四種成就之法。若欲於此四種法中求成就者。須得預前持誦準提真言。五十萬遍或七十萬遍。或百萬遍而為先行。方於四種成就法中。隨心所欲作一法時決定成就。每見今時或釋或儒為利為名終年親附竟日趨參。用盡身心罕有稱懷。無常來至又生下劣之處。何如依諸佛之聖言。誦秘密之神咒。于上增益等法中頻頻作之。所求之事決定遂心。一切罪業悉得消滅。無常來至又生勝處。現在未來俱獲利樂。豈不善哉。有斯鉅利故佛說之)

若作出世間法者(為欲速滿福德智慧二種資糧。及頓圓十波羅蜜超越三無數劫。今世祈克聖界現前)。行者在於山間深

【現代漢語翻譯】現代漢語譯本中。或者在佛像前只塗抹一個三角形的壇也可以）。觀想準提菩薩為青色，或者黑色，穿著青黑色的衣服。自身衣服也都是青色。供獻青色的花、臭花、不香的花以及曼陀羅花等。飲食用石榴汁染成黑色，或者做成青色。涂香用柏木。閼伽（供水）用牛尿。用黑色的花以及芥子、柏木涂香等，各自取少部分放置在閼伽水中。燒安息香，點燃芥子油燈。以忿怒心相應。從二十四日午時或者夜半開始，到月末日結束。每日洗澡斷食，唸誦方法按照之前所說進行。妙言說：『吽折隸主隸準提吽發吒(二合)pha ṭ』（這是梵文發吒字。如果惡人等身心不安，或者得了大病，或者生命將要終結，就應當勸他們發起善心。如果是悔過自責，永遠斷絕噁心的人，就為這個人做息災法。唸誦，這個人就能免除災難。以上是四種成就之法。如果想在這四種法中求得成就，必須預先持誦準提真言五十萬遍，或者七十萬遍，或者一百萬遍作為先行。然後在四種成就法中，隨心所欲地做一種法，必定成就。常常看到現在有些和尚或者儒生，爲了利益爲了名聲，終年親近依附，整天奔波參拜，用盡身心也很少能如願。無常到來，又生到下劣的地方。不如依靠諸佛的聖言，誦持秘密的神咒，在上面的增益等法中，頻繁地修作。所求的事情必定能如願，一切罪業都能消滅。無常到來，又生到殊勝的地方。現在和未來都能獲得利益和快樂。豈不是很好嗎？因為有這樣巨大的利益，所以佛才宣說了這些）。如果修作出世間法（爲了迅速圓滿福德和智慧兩種資糧，以及頓超十波羅蜜，超越三大阿僧祇劫，今生祈求證得聖果現前）。修行者在山間深

【English Translation】 English version Alternatively, one may simply smear a triangular altar before the image). Visualize Zhunti (Cundi) Bodhisattva as being blue or black, wearing blue-black clothing. One's own clothing should also be blue. Offer blue flowers, foul-smelling flowers, non-fragrant flowers, and Mandala flowers, etc. Use pomegranate juice to dye food black or blue. Use cypress wood for incense. Use cow urine for Argha (offering water). Take small portions of black flowers, mustard seeds, cypress incense, etc., and place them in the Argha water. Burn benzoin incense and light mustard oil lamps. Correspond with a wrathful mind. Begin from noon or midnight on the 24th day and continue until the end of the month. Bathe and fast daily, reciting the mantra as before. The wondrous words say: 'Om, Cale Cule Cundi Svaha Phat' (These are the Sanskrit letters for 'Phat'. If evil people are uneasy in body and mind, or have a serious illness, or are about to die, then one should advise them to generate good thoughts. If they repent and blame themselves, and forever cut off evil thoughts, then perform the pacification ritual for them. By reciting, that person can avoid disaster. The above are the four methods of accomplishment. If one wishes to achieve success in these four methods, one must first recite the Zhunti (Cundi) mantra 500,000 times, 700,000 times, or 1,000,000 times as a preliminary practice. Then, in the four methods of accomplishment, one can choose any method one desires and success is assured. Often, one sees monks or Confucians who, for the sake of profit and fame, attach themselves year after year, running around all day long, exhausting their body and mind, yet rarely achieving their desires. When impermanence arrives, they are reborn in inferior realms. How much better to rely on the sacred words of the Buddhas, recite the secret mantras, and frequently practice the above-mentioned methods of enhancement, etc. The things one seeks will surely be fulfilled, and all sins will be extinguished. When impermanence arrives, one will be reborn in superior realms. One will obtain benefit and happiness in both the present and the future. Is this not good? Because of such great benefits, the Buddha spoke of these things). If one performs worldly-transcending practices (in order to quickly fulfill the two accumulations of merit and wisdom, and to instantly perfect the ten Paramitas, transcending the three countless kalpas, and praying to realize the holy realm in this life). The practitioner, in the deep mountains,

谷。殊勝巖窟清凈伽藍。運大悲心常樂利樂無邊有情。同準提王菩薩仗托無盡諸佛菩薩大悲願力助護。限四月四日一期之內。阻絕人客默斷語言。三密相應心無間斷。行者面向東(余方亦得。就中向東最吉。或全跏坐或半跏坐。或隨意坐俱得)。像面向西。于準提像前安置鏡壇(行者頂上想ram 㘕字。變成火輪燒盡自己有漏之身。復想大蓮華上有a 阿字。產生無漏智身。更想aṃ 暗字灌頂已。又想ram 㘕字變成大火。燒此有為世界。如同劫火燒盡無遺。但有空寂。復想建立無為之壇。于最下方遍想khaṃ 欠字。雜色而為空輪。于空輪上遍想haṃ 含字。黑色變成風輪。風輪上遍想ram 㘕字。赤色變成火輪。火輪上遍想vaṃ [金*(離-禸+ㄆ)]字。白色變成水輪。水輪上遍想a 阿字。黃色變成金剛地。于金剛地上遍想有大蓮華。一一蓮華上皆有準提菩薩。無量聖眾圍繞。一一準提前皆有行者自身。一一身各出無量華果飲食幢幡等諸供養具。而為供養。又皆對準提鏡壇三密相應。又行者若無準提像。並華果飲食等供具。但作此觀亦得吉祥成就)。一心諦想準提菩薩。具無盡相好光明。于菩薩心月輪中。想有九聖字壇。行者想自心月輪中。亦有九字壇。並自身分中想布九聖之字(心月輪並

【現代漢語翻譯】現代漢語譯本：在殊勝的巖窟和清凈的寺院中，以廣大的慈悲心，恒常地給予無邊眾生安樂。共同依靠準提王菩薩和無盡諸佛菩薩的大悲願力來幫助和守護。限定在四月四日的一個時期內，謝絕訪客，保持沉默，斷絕語言。身語意三密相應，心無間斷。修行者面向東方（其他方向也可以，其中面向東方最為吉祥，可以全跏趺坐，半跏趺坐，或者隨意坐都可以）。準提像面向西方。在準提像前安置鏡壇（修行者頭頂上觀想『ram』（㘕）字，變成火輪燒盡自己有漏之身。再觀想大蓮花上有『a』（阿）字，產生無漏智身。再觀想『aṃ』（暗）字灌頂。又觀想『ram』（㘕）字變成大火，燒此有為世界，如同劫火燒盡無遺，只剩下空寂。再觀想建立無為之壇。在最下方遍想『khaṃ』（欠）字，雜色而為空輪。在空輪上遍想『haṃ』（含）字，黑色變成風輪。風輪上遍想『ram』（㘕）字，赤色變成火輪。火輪上遍想『vaṃ』（[金*(離-禸+ㄆ)]）字，白色變成水輪。水輪上遍想『a』（阿）字，黃色變成金剛地。在金剛地上遍想有大蓮花，每一朵蓮花上都有準提菩薩（Cundi Bodhisattva），無量聖眾圍繞。每一位準提菩薩前都有修行者自身，每一個自身都變出無量華果飲食幢幡等各種供養品，用來供養。又都對著準提鏡壇三密相應。如果修行者沒有準提像，以及華果飲食等供養品，但作此觀想也可以吉祥成就）。一心專注地觀想準提菩薩，具足無盡的相好光明。在菩薩心月輪中，觀想有九聖字壇。修行者觀想自己心月輪中，也有九字壇，並且在自身各部分中觀想分佈九聖之字（心月輪並）

【English Translation】 English version: In a supreme rock cave and a pure monastery, with great compassion, constantly bringing happiness to limitless sentient beings. Together, relying on the great compassionate vows of Cundi Wang Bodhisattva (King Cundi Bodhisattva) and endless Buddhas and Bodhisattvas to help and protect. Limited to a period of time from the fourth day of the fourth month, refuse visitors, maintain silence, and cut off speech. Body, speech, and mind correspond to the three secrets, and the mind is uninterrupted. The practitioner faces east (other directions are also acceptable, among which facing east is the most auspicious; one can sit in full lotus position, half lotus position, or sit at will). The image of Cundi faces west. Place a mirror mandala in front of the image of Cundi (the practitioner visualizes the syllable 'ram' (㘕) on the crown of their head, transforming into a wheel of fire that burns away their leaky body. Then visualize the syllable 'a' (阿) on a great lotus flower, generating a body of flawless wisdom. Then visualize the syllable 'aṃ' (暗) for empowerment. Then visualize the syllable 'ram' (㘕) transforming into a great fire, burning this conditioned world, like a kalpa fire burning away without residue, leaving only emptiness. Then visualize establishing an unconditioned altar. At the very bottom, visualize the syllable 'khaṃ' (欠) everywhere, multicolored and as a wheel of space. On the wheel of space, visualize the syllable 'haṃ' (含) everywhere, black and transforming into a wheel of wind. On the wheel of wind, visualize the syllable 'ram' (㘕) everywhere, red and transforming into a wheel of fire. On the wheel of fire, visualize the syllable 'vaṃ' ([金*(離-禸+ㄆ)]) everywhere, white and transforming into a wheel of water. On the wheel of water, visualize the syllable 'a' (阿) everywhere, yellow and transforming into a vajra ground. On the vajra ground, visualize great lotus flowers everywhere, and on each lotus flower is Cundi Bodhisattva (準提菩薩), surrounded by limitless holy beings. In front of each Cundi Bodhisattva is the practitioner themselves, and each self emanates limitless flowers, fruits, food, banners, and other offerings, which are used as offerings. And all correspond to the three secrets of the Cundi mirror mandala. If the practitioner does not have an image of Cundi, as well as offerings such as flowers, fruits, and food, but only performs this visualization, they can also achieve auspicious accomplishment). Single-mindedly and attentively visualize Cundi Bodhisattva, possessing endless auspicious marks and light. In the moon disc of the Bodhisattva's heart, visualize a mandala of nine holy syllables. The practitioner visualizes that in the moon disc of their own heart, there is also a mandala of nine syllables, and also visualizes the distribution of the nine holy syllables in their own body (heart moon disc and)

身份布字如前已說)。所獻華果飲食香燭等。于上息災增益敬愛三法之中。所說物色皆得用之。行者衣服。但一切新凈者皆得作法。就中黃衣最吉。又行者不須苦節勞形。恐心神散亂。於行住坐臥四威儀中。皆得三密修習。于見聞覺知唯觀a 阿字(於一真清凈法界亦常作觀行)。依前次第軌儀持誦至準提真言。從頭無記無數專精唸誦。勤策身心不令懈怠。欲近成就時必有種種障起。應作降伏息災等法。隨行者根性差別。于其中間必獲三昧現前。即于定中見無數佛會聞妙法音。證得十地菩薩之位(此一種法。唯求出世間。若欲於此法中求成就者。須得預前持誦準提真言。五百萬遍或七百萬遍。或千萬遍而為先行。方作此法定有靈驗)。二驗成行相者。謂準泥陀羅尼經。金剛頂經蘇悉地等。共十餘本經皆說。真言行者用功持誦。或夢見諸佛菩薩聖僧天女。或夢見自身騰空自在。或渡大海或浮江河。或上樓臺高樹或登白山或乘師子白馬白象。或夢見好華果。或夢見著黃衣白衣沙門。或吃白物吐黑物。或吞日月等。即是無始罪滅之相。或正持誦時見諸𤳖光明。或見空中遍地奇特之華。或見諸佛菩薩聖僧天仙等。或見諸佛凈土。或自游佛國親承供養。或暫時聞經于多劫。或見燈光高一二尺乃至一丈。或無火爐中自有煙起。或見

【現代漢語翻譯】現代漢語譯本（身份布字如前已說）。所獻華果飲食香燭等，在上息災、增益、敬愛三法之中，所說的物品都可以使用。修行者的衣服，只要是全新的乾淨的都可以用來作法，其中黃色的衣服最為吉祥。而且修行者不需要過分苦行，以免心神散亂。在行、住、坐、臥四種威儀中，都可以用身、語、意三密來修習。在見、聞、覺、知中，只觀想『a』阿字（對於一真清凈法界也要常常作觀想）。依照前面的次第和儀軌持誦準提真言，從頭開始不計數遍數，專心精進地念誦，勤勉地策勵身心，不讓自己懈怠。想要接近成就的時候，必定會有各種各樣的障礙出現，應該作降伏、息災等法。隨著修行者根性的差別，在其中間必定會獲得三昧現前，就在禪定中見到無數的佛會，聽到美妙的法音，證得十地菩薩的果位（這一種法，只求出世間。如果想要用這個法求成就，必須預先持誦準提真言五百萬遍或七百萬遍，或一千萬遍作為前行，再作這個法必定有靈驗）。第二種驗證成就的行相，是根據《準泥陀羅尼經》、《金剛頂經》、《蘇悉地經》等十幾部經所說，真言修行者用功持誦，或者夢見諸佛、菩薩、聖僧、天女，或者夢見自己騰空自在，或者渡過大海，或者漂浮在江河上，或者登上樓臺高樹，或者登上白山，或者乘坐獅子、白馬、白象，或者夢見美好的花果，或者夢見穿著黃衣、白衣的沙門，或者吃白色的東西，吐出黑色的東西，或者吞下日月等，這就是無始以來罪業消滅的徵兆。或者正在持誦的時候，看見各種光明，或者看見空中遍地都是奇特的花，或者看見諸佛、菩薩、聖僧、天仙等，或者看見諸佛的凈土，或者親自遊歷佛國，親身承事供養，或者暫時聽聞佛經，卻感覺過了很多劫，或者看見燈光高一二尺乃至一丈，或者沒有火的爐子里自己有煙升起，或者看見...

【English Translation】 English version (The distribution of body syllables has been described previously). The offered flowers, fruits, food, incense, candles, etc., among the three methods of pacifying disasters, increasing benefits, and gaining affection, all the items mentioned can be used. As for the practitioner's clothing, any new and clean clothing can be used for the ritual, with yellow clothing being the most auspicious. Moreover, the practitioner does not need to practice excessive austerities, lest the mind and spirit become scattered. In the four dignities of walking, standing, sitting, and lying down, one can practice the three secrets of body, speech, and mind. In seeing, hearing, feeling, and knowing, one should only contemplate the syllable 'a' (and also constantly contemplate the one true pure Dharma realm). Following the previous order and ritual, recite the Cundi Dharani, starting from the beginning without counting the number of repetitions, focusing intently on recitation, diligently urging the body and mind not to be lazy. When approaching accomplishment, there will inevitably be various obstacles arising, and one should perform subjugation, disaster pacification, and other methods. Depending on the differences in the practitioner's disposition, one will inevitably attain Samadhi in the midst of it, and in that Samadhi, one will see countless Buddha assemblies, hear wonderful Dharma sounds, and attain the position of a Tenth Ground Bodhisattva (this method is only for seeking liberation from the world. If one wants to seek accomplishment through this method, one must first recite the Cundi Dharani five million times, or seven million times, or ten million times as a preliminary practice, then performing this method will surely be effective). The second type of verification of accomplishment is based on what is said in the Cundi Dharani Sutra, the Vajrasekhara Sutra, the Susiddhi Sutra, and more than ten other sutras: a mantra practitioner who diligently recites will either dream of Buddhas, Bodhisattvas, holy monks, or celestial maidens, or dream of themselves soaring freely in the sky, or crossing the great ocean, or floating on rivers, or ascending to high towers and tall trees, or climbing white mountains, or riding lions, white horses, or white elephants, or dream of beautiful flowers and fruits, or dream of wearing yellow or white robes of a Shramana (monk), or eating white things and spitting out black things, or swallowing the sun and moon, etc. These are signs of the extinction of beginningless sins. Or while reciting, one sees various lights, or sees extraordinary flowers all over the sky and ground, or sees Buddhas, Bodhisattvas, holy monks, celestial beings, etc., or sees the pure lands of the Buddhas, or personally travels to the Buddha lands, personally serving and making offerings, or temporarily hears the sutras, but feels like many kalpas have passed, or sees the light of a lamp one or two feet high, even up to ten feet, or smoke rises from a fireless stove, or sees...

佛像幡蓋自動。或聞諸佛菩薩種種美聲。或覺自身巍巍高大。或齒落重生或發白返黑。或身潤白不生蚤虱。或貪嗔癡心自然消滅。或總持不忘一字能演多義。或智慧頓生自然通曉一切經律論。或一切三昧法門自然現前。或福德頓高四眾歸仰等云云(此上所說是經文。今有閑僧儒士。泛參禪理者。厥見相以為妖異。此則非但譭謗最上乘教。亦是舍相取性之邪見也。不知其相本來是性耳)。若逢如上之事。但是福慧增長近成就相。莫生疑惑之心。勿起取捨之念。應觀所逢境界。皆是a 阿字或ram 㘕字等(或想皆如夢幻。或想皆是法界一心)。若得如是應驗。更須策發三業加功誦持。不得宣說咒中境界炫賣與人。唯同道者不為名利。敬贊方得說之。若成就時而有九品。初下三品者。若下品成就。能攝伏一切四眾。凡有所求舉意從心。一切天龍而來問訊。又能伏一切蟲獸及鬼魅等。中品成就。能驅使一切天龍八部。能開一切伏藏。或要入修羅宮龍宮。便得入之去住隨心。上品成就。便得仙道乘空往來。天上天下而得自在。世出世事無不通達。中三品者。若下品成就。便得諸咒仙中為王。住壽無數歲福德智慧三界無比。中品成就。便得神通往余世界。為轉輪王住壽一劫。上品成就。現證初地已上菩薩之位。上三品者。若下

【現代漢語翻譯】現代漢語譯本佛像、幡蓋自動。或者聽聞到諸佛菩薩發出的各種美妙聲音。或者感覺自身變得巍峨高大。或者牙齒脫落後又重新生長，或者頭髮變白后又轉黑。或者身體潤澤白皙，不再生跳蚤和虱子。或者貪婪、嗔恨、愚癡之心自然消滅。或者獲得總持，永不遺忘，一個字就能演繹出多種含義。或者智慧頓然產生，自然通曉一切經、律、論。或者一切三昧法門自然現前。或者福德迅速增高，四眾弟子都來歸附仰慕等等。（以上所說是經文。現在有些閑散的僧人和儒生，泛泛地談論禪理，他們的見解相互認為對方是妖異。這不僅是譭謗最上乘的教法，也是捨棄現象而執取自性的邪見。不知道現象本來就是自性的體現）。如果遇到以上的事情，都是福慧增長，接近成就的徵兆。不要產生疑惑之心，不要生起取捨的念頭。應該觀想所遇到的境界，都是『a』阿字（Ākāra）或者『ram』㘕字等。（或者觀想一切都如夢幻，或者觀想一切都是法界一心）。如果得到這樣的應驗，更要策勵身、口、意三業，更加努力地誦持。不要宣說咒語中的境界，向人炫耀賣弄。只有與自己志同道合，不為名利的人，才可以恭敬讚歎地告訴他。如果成就時，會有九品。最初的下三品，如果下品成就，能夠攝伏一切四眾弟子，凡有所求，心想事成。一切天龍都會前來問候。又能降伏一切蟲獸以及鬼魅等。中品成就，能夠驅使一切天龍八部，能夠開啟一切伏藏。如果要進入修羅宮、龍宮，就能進入，來去隨心。上品成就，便能得仙道，乘空往來，天上天下都能自在通行，世間和出世間的事情沒有不通達的。中間的三品，如果下品成就，便能在諸咒仙中為王，壽命無數歲，福德智慧在三界中無比。中品成就，便能以神通前往其他世界，作為轉輪聖王，壽命長達一劫。上品成就，當下就能證得初地以上的菩薩果位。上面的三品，如果下...

【English Translation】 English version Images of Buddhas and banners move automatically. Or one hears various beautiful sounds from Buddhas and Bodhisattvas. Or one feels one's own body becoming majestic and tall. Or teeth fall out and regrow, or white hair turns black again. Or the body becomes moist and white, and no fleas or lice are born. Or the mind of greed, hatred, and delusion naturally disappears. Or one obtains total retention, never forgetting, and one word can express multiple meanings. Or wisdom suddenly arises, and one naturally understands all Sutras, Vinaya, and Shastras. Or all Samadhi Dharma doors naturally appear. Or merit and virtue rapidly increase, and the fourfold assembly comes to rely on and admire one, and so on. (The above is what the Sutra says. Now there are idle monks and Confucian scholars who superficially discuss Chan principles, and their views mutually regard each other as demonic. This is not only slandering the supreme vehicle teaching, but also the heretical view of abandoning phenomena and grasping at nature. They do not know that phenomena are originally the manifestation of nature). If you encounter the above events, they are all signs of increasing blessings and wisdom, and approaching accomplishment. Do not generate a mind of doubt, and do not give rise to thoughts of acceptance or rejection. One should contemplate that the encountered realms are all the 'a' Ākāra (A seed syllable) or 'ram' 㘕 (Ram seed syllable), etc. (Or contemplate that everything is like a dream, or contemplate that everything is the one mind of the Dharma Realm). If you obtain such verification, you must further encourage the three karmas of body, speech, and mind, and diligently recite and uphold. Do not proclaim the realms within the mantra, showing off and selling them to others. Only those who share the same path and are not motivated by fame and profit can be told with respectful praise. If one achieves accomplishment, there will be nine grades. The initial lower three grades, if the lower grade is achieved, one can subdue all the fourfold assembly, and whatever one seeks, one's wishes will be fulfilled. All the Nagas and Devas will come to inquire. One can also subdue all insects, beasts, and ghosts, etc. If the middle grade is achieved, one can command all the eight divisions of Devas and Nagas, and can open all hidden treasures. If one wants to enter the Asura palace or the Dragon palace, one can enter, and come and go as one pleases. If the upper grade is achieved, one will obtain the path of immortality, traveling freely in the sky, and be free to go anywhere in the heavens and on earth, and there is nothing that one does not understand in worldly and transcendental matters. The middle three grades, if the lower grade is achieved, one will be the king among the mantra immortals, living for countless years, and one's merit, virtue, and wisdom will be unparalleled in the three realms. If the middle grade is achieved, one will be able to travel to other worlds with supernatural powers, as a Chakravartin king, living for one Kalpa. If the upper grade is achieved, one will immediately realize the position of a Bodhisattva above the first Bhumi. The upper three grades, if...

品成就。得至五地已上菩薩之位。中品成就。得至八地已上菩薩之位。上品成就。三密變成三身。只於此生得證無上菩提之果。此是持咒人九品成就。若直求成佛。不須求下三品等成就。若準神變疏有五品成就。一現至信位。二至初地。三至四地。四至八地。五至成佛。此局當經。今通依諸經故說有九品。謂準提真言總含諸部神咒。問曰云何得知準提總含諸部神咒。答謂一藏經中神咒。不出二十五部。一佛部謂諸佛咒。二蓮華部謂諸菩薩咒。三金剛部謂諸金剛神咒。四寶部謂諸天咒。五羯磨部謂諸鬼神咒。此五部每部復各有五。即成二十五部。今準提總攝二十五部。故準提經云。獨部別行總攝二十五部。又云若欲召二十五部天魔等。專誦此咒隨請必至。又云五部金剛四天王。共結總持三昧界又大教王經云七俱胝如來三身。贊說準提菩薩真言。能度一切賢聖。若人持誦。一切所求悉得成就。不久證得大準提果。是知準提真言。密藏之中最為第一。是真言之母神咒之王(準提真言既總攝二十五部真言。準提鏡壇亦總攝二十五部壇法。謂二十五部中壇法。或用形像印法梵字等。各各不同。今準提鏡壇。總攝此一切諸壇法也。故準提經云。總攝二十五部大曼荼羅。梵語曼荼羅。此云壇也。是知鏡壇最尊最上。能滅一切魔障。能

【現代漢語翻譯】現代漢語譯本品成就：如果達到下品成就，可以證得五地（Fifth Ground）以上菩薩的果位；中品成就，可以證得八地（Eighth Ground）以上菩薩的果位；上品成就，三密（身、語、意）可以轉變成三身（法身、報身、應身），只在此生就能證得無上菩提的果位。這是持咒人九品成就的說法。如果直接求成佛，就不需要追求下三品等的成就。如果按照《神變疏》，有五品成就：一是現至信位，二是至初地（First Ground），三是至四地（Fourth Ground），四是至八地（Eighth Ground），五是至成佛。這是侷限於此經的說法。現在通依諸經，所以說有九品。因為準提真言總含諸部神咒。問：如何得知準提真言總含諸部神咒？答：一藏經中的神咒，不出二十五部：一、佛部（Buddha Section），指諸佛的咒語；二、蓮華部（Lotus Section），指諸菩薩的咒語；三、金剛部（Vajra Section），指諸金剛神的咒語；四、寶部（Ratna Section），指諸天神的咒語；五、羯磨部（Karma Section），指諸鬼神的咒語。這五部每部又各有五部，就成了二十五部。現在準提真言總攝這二十五部，所以《準提經》說：『獨部別行總攝二十五部。』又說：『若欲召二十五部天魔等，專誦此咒隨請必至。』又說：『五部金剛四天王，共結總持三昧界。』又《大教王經》說：七俱胝（Seven Koti）如來三身，贊說準提菩薩真言，能度一切賢聖，若人持誦，一切所求悉得成就，不久證得大準提果。由此可知，準提真言在密藏之中最為第一，是真言之母、神咒之王（準提真言既總攝二十五部真言，準提鏡壇也總攝二十五部壇法。二十五部中的壇法，或用形像、印法、梵字等，各不相同。現在準提鏡壇，總攝這一切諸壇法。所以《準提經》說：『總攝二十五部大曼荼羅（Mandala）。』曼荼羅，此云壇。由此可知，鏡壇最尊最上，能滅一切魔障，能……

【English Translation】 English version Accomplishment of Grades: If one attains the lowest grade of accomplishment, one can attain the position of a Bodhisattva above the Fifth Ground (Fifth Ground); with middle grade accomplishment, one can attain the position of a Bodhisattva above the Eighth Ground (Eighth Ground); with the highest grade accomplishment, the three secrets (body, speech, and mind) can be transformed into the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya), and one can attain the fruit of Anuttara-Samyak-Sambodhi in this very life. This is the explanation of the nine grades of accomplishment for mantra holders. If one directly seeks to become a Buddha, there is no need to seek the accomplishments of the lower three grades. According to the 'Commentary on Divine Transformation,' there are five grades of accomplishment: first, reaching the stage of faith; second, reaching the First Ground (First Ground); third, reaching the Fourth Ground (Fourth Ground); fourth, reaching the Eighth Ground (Eighth Ground); and fifth, reaching Buddhahood. This is limited to this sutra. Now, based on all the sutras, it is said that there are nine grades because the Cundi Mantra encompasses all the mantras of various sections. Question: How do we know that the Cundi Mantra encompasses all the mantras of various sections? Answer: The mantras in the entire Tripitaka do not go beyond twenty-five sections: first, the Buddha Section (Buddha Section), referring to the mantras of all Buddhas; second, the Lotus Section (Lotus Section), referring to the mantras of all Bodhisattvas; third, the Vajra Section (Vajra Section), referring to the mantras of all Vajra deities; fourth, the Ratna Section (Ratna Section), referring to the mantras of all Devas; and fifth, the Karma Section (Karma Section), referring to the mantras of all ghosts and spirits. Each of these five sections further has five sections, making a total of twenty-five sections. Now, the Cundi Mantra encompasses all twenty-five sections. Therefore, the Cundi Sutra says: 'It independently practices and encompasses all twenty-five sections.' It also says: 'If you wish to summon the twenty-five sections of demons and others, sincerely recite this mantra, and they will surely come upon request.' It also says: 'The Five Vajra Divisions and the Four Heavenly Kings together form the Samadhi realm of total retention.' Furthermore, the 'Maha Kyo-o Sutra' says: 'Seven Koti (Seven Koti) Tathagatas in their three bodies praise and speak of the Cundi Bodhisattva Mantra, which can liberate all sages. If people recite it, all their wishes will be fulfilled, and they will soon attain the great Cundi fruit.' From this, we know that the Cundi Mantra is the foremost among the secret treasures; it is the mother of mantras and the king of divine spells (Since the Cundi Mantra encompasses all twenty-five sections of mantras, the Cundi Mirror Mandala also encompasses all twenty-five sections of mandala practices. The mandala practices in the twenty-five sections may use images, mudras, Sanskrit letters, etc., which are all different. Now, the Cundi Mirror Mandala encompasses all these mandala practices. Therefore, the Cundi Sutra says: 'It encompasses the great Mandala (Mandala) of the twenty-five sections.' Mandala means altar. From this, we know that the Mirror Mandala is the most venerable and supreme, capable of destroying all demonic obstacles, capable of...

生一切功德。眼見身戴皆獲利樂。故昔人云。壇者生也。出生無盡功德故。壇者集也。無邊聖賢集會之處。如方珠勺月水出。圓鏡對日火生。磁石引針琥珀拾芥。尚有難測功用。況諸佛不思議壇法耶。今有寡見聞者迷於密教見用鏡壇卻生譭謗。然三世如來未有一佛不依壇法。而得成道度眾生也。幸廣見聞速改其謬)。上來密教心要境。

顯密圓通成佛心要集捲上大正藏第 46 冊 No. 1955 顯密圓通成佛心要集

顯密圓通成佛心要集卷下(供佛利生儀附)

五臺山金河寺沙門道[厄*殳]集

三顯密雙辯者。若雙依顯密二宗修者。上上根也。謂心造法界帝網等觀。口誦準提六字等咒。此有二類。一久修者。顯密齊運。二初習者。先作顯教普賢觀已。方乃三密加持。或先用三密竟然後作觀。二類皆得。余雖下材心尚顯密雙修。故仁王般若陀羅尼釋。並仁王儀軌皆云。若不修三密門。不依普賢行愿。得成佛者無有是處。又華嚴經字輪儀軌云。夫欲頓入一乘修習毗盧遮那法身觀者。先應發起普賢行愿。復以三密加持身心。則能悟入文殊師利大智慧海。是知上根鬚要顯密雙修。中下之根隨心所樂。或顯或密科修一門皆得。然顯圓華嚴諸佛共贊菩薩同遵。西天東夏上智上賢。無不歸心

【現代漢語翻譯】現代漢語譯本：產生一切功德。眼睛看到或身體佩戴都能獲得利益和快樂。所以古人說，『壇』意味著產生，產生無盡的功德。『壇』意味著聚集，是無邊聖賢聚集的地方。就像方珠靠近勺子，月亮在水中顯現，圓形鏡子對著太陽產生火焰，磁石吸引針，琥珀拾起芥末一樣，尚且有難以測度的功用，更何況諸佛不可思議的壇法呢？現在有些見識淺薄的人，對密教使用鏡壇產生誹謗。然而三世如來沒有一佛不是依靠壇法而成就道業，度化眾生的。希望廣聞博見的人迅速改正他們的錯誤）。以上是密教心要的境界。

《顯密圓通成佛心要集》捲上大正藏第46冊 No. 1955 《顯密圓通成佛心要集》

《顯密圓通成佛心要集》卷下（附供佛利生儀）

五臺山金河寺沙門道[厄*殳] 輯

三、顯密雙辯：如果同時依靠顯教和密教兩種宗派修行，這是上上根器的人。指的是心中觀想造做法界帝網等，口中誦唸準提六字等咒語。這有兩種情況：一是長期修習的人，顯密同時執行；二是初學的人，先做顯教的普賢觀，然後用三密（身密、語密、意密）加持，或者先用三密，然後做觀想，這兩種情況都可以。其餘即使是下等根器的人，心中仍然可以顯密雙修。所以《仁王般若陀羅尼釋》和《仁王儀軌》都說，如果不修三密門，不依靠普賢行愿，想要成佛是沒有可能的。又《華嚴經字輪儀軌》說，想要頓入一乘，修習毗盧遮那（Vairocana）法身觀的人，首先應該發起普賢（Samantabhadra）行愿，再用三密加持身心，才能悟入文殊師利（Manjusri）的大智慧海。由此可知，上等根器的人需要顯密雙修，中下等根器的人可以隨心所好，或者顯教或者密教，選擇一門修行都可以。然而顯教圓滿，華嚴（Avatamsaka）諸佛共同讚歎，菩薩共同遵從，西天（印度）東夏（中國）的上智上賢，沒有不歸心的。

【English Translation】 English version: It generates all merits. Seeing it or wearing it brings benefit and joy. Therefore, the ancients said, 'Mandala' (altar, sacred circle) means to generate, generating endless merits. 'Mandala' means to gather, a place where boundless sages and saints gather. Just as a square pearl near a spoon reflects the moon in water, a round mirror facing the sun generates fire, a magnet attracts a needle, and amber picks up mustard seeds, they have unfathomable functions. How much more so the inconceivable Mandala Dharma of all Buddhas? Now, some with limited knowledge slander the use of mirror Mandalas in Esoteric Buddhism. However, among the Buddhas of the three times, there is not a single Buddha who did not rely on Mandala Dharma to achieve enlightenment and liberate sentient beings. It is hoped that those with broad knowledge will quickly correct their errors). The above is the realm of the essence of Esoteric Buddhism.

Collected Essentials for Achieving Buddhahood through the Perfect Integration of Exoteric and Esoteric Teachings, Volume 1 Taisho Tripitaka Volume 46, No. 1955: Collected Essentials for Achieving Buddhahood through the Perfect Integration of Exoteric and Esoteric Teachings

Collected Essentials for Achieving Buddhahood through the Perfect Integration of Exoteric and Esoteric Teachings, Volume 2 (Attached: Ritual for Benefiting Sentient Beings by Making Offerings to the Buddhas)

Compiled by Shramana Dao[厄*殳] of Jinhe Temple on Mount Wutai

The Dual Exposition of Exoteric and Esoteric: If one cultivates by relying on both the Exoteric and Esoteric schools, this is for those of the highest capacity. It refers to mentally visualizing the creation of the Dharma Realm, the net of Indra, etc., and verbally reciting the Six-Syllable Mantra of Cundi (Cundi-bodhisattva), etc. There are two types of practitioners: first, those who have cultivated for a long time, operating both Exoteric and Esoteric practices simultaneously; second, those who are beginners, first performing the Exoteric Samantabhadra (Universal Worthy) visualization, and then applying the Three Secrets (body, speech, and mind) for empowerment, or first using the Three Secrets and then performing the visualization. Both types are acceptable. Even those of lower capacity can still cultivate both Exoteric and Esoteric practices in their minds. Therefore, both the Commentary on the Karunagarbha Dharani Sutra and the Karunagarbha Ritual state that if one does not cultivate the Three Secrets and does not rely on the vows and practices of Samantabhadra, there is no possibility of achieving Buddhahood. Furthermore, the Wheel Ritual of the Avatamsaka Sutra states that if one wishes to enter the One Vehicle directly and cultivate the Dharmakaya (Dharma Body) visualization of Vairocana (The Great Illuminator), one should first generate the vows and practices of Samantabhadra, and then use the Three Secrets to empower body and mind, in order to awaken and enter the great ocean of wisdom of Manjusri (Gentle Glory). From this, it is known that those of the highest capacity need to cultivate both Exoteric and Esoteric practices, while those of middle and lower capacity can follow their inclinations, choosing either Exoteric or Esoteric practices, and cultivating one path is sufficient. However, the Exoteric is complete, the Avatamsaka (Flower Garland) Sutra is praised by all Buddhas and followed by all Bodhisattvas, and the wise and virtuous of both India and China all return to it with their hearts.

為大教廣行。人多見聞不假讚揚。密圓神咒是諸佛之頂菩薩之心。功能廣大利樂無邊。為時流少知今略敘述。亦分為二。一敘述密咒功德深廣。二問答密咒法器勝劣。且初敘述密咒功德深廣者。粗依聖教略出十門。廣有無量(為人多不知密教深勝故。以十門讚揚用警未聞。若實一向舍顯贊密。亦非通人。華嚴經云。受一非余魔所攝持。勸諸後學若顯若密。或性或相行則任在。一門信須圓通無礙。勿同盲人摸象弟子洗足。余曾有偈云。大聖親宣五教文。千門萬戶入天真。遍觀受一非餘者。儘是佛家不了人。又既準提總攝二十五部。即知已下十門。皆說準提陀羅尼功德也)。

一護持國王安樂人民門　二能滅罪障遠離鬼神門　三除身心病增長福慧門　四凡所求事皆不思議門　五利樂有情救脫幽靈門　六是諸佛母教行本源門　七四眾易脩金剛守護門　八令凡同佛如來歸命門　九具自他力現成菩提門　十諸佛如來尚乃求學門

初護持國王安樂人民門者。謂秘密藏諸陀羅尼經。皆說陀羅尼能護持國王安樂人民。故寶星陀羅尼經云。一切國土中所有陀羅尼流行之地。令其人王常得擁護勢力自在。亦能擁護王之政化。所有王子妃后。宰相輔臣諸官將等。皆得擁護令獲安樂。國中所有內外怨敵。謀計奸詐疾疫饑饉。亢旱水

【現代漢語翻譯】現代漢語譯本：爲了大力弘揚偉大的教法，因為人們大多見聞不廣，所以不作過多的讚揚。秘密圓滿的神咒是諸佛的頂髻，菩薩的心髓，功能廣大，利益安樂無邊。因為當今時代很少有人瞭解，所以現在略作敘述，也分為兩部分：一是敘述密咒的功德深廣，二是問答密咒法器的優劣。首先敘述密咒功德深廣，粗略地依據聖教，列出十個方面，實際上有無量無邊（因為很多人不瞭解密教的深奧殊勝，所以用十個方面來讚揚，警醒那些沒有聽聞過的人。如果真的完全捨棄顯教而讚揚密教，也不是通達之人。《華嚴經》說：『受持一種法門而非其他，就會被魔所攝持。』勸勉各位後學者，無論是顯教還是密教，或者性宗或者相宗，修行則在於個人的選擇，但對於所信仰的一門，必須圓融通達，沒有障礙，不要像盲人摸象，弟子洗腳一樣。我曾經作偈說：『大聖親自宣說五教之文，千門萬戶進入天真之境。遍觀那些受持一種法門而非其他的人，都是佛門中不了悟的人。』而且既然準提法總攝二十五部，就知道以下十個方面，都是在說準提陀羅尼的功德）。

一、護持國王，安樂人民門；二、能滅罪障，遠離鬼神門；三、除身心病，增長福慧門；四、凡所求事，皆不可思議門；五、利樂有情，救脫幽靈門；六、是諸佛母，教行本源門；七、四眾易修，金剛守護門；八、令凡同佛，如來歸命門；九、具自他力，現成菩提門；十、諸佛如來，尚且求學門。

首先是護持國王，安樂人民門。秘密藏中的各種陀羅尼經，都說陀羅尼能夠護持國王，安樂人民。所以《寶星陀羅尼經》說：『一切國土中，所有陀羅尼流行的地方，使那裡的人王常常得到擁護，勢力自在，也能擁護國王的政教化育，所有的王子、妃后、宰相、輔臣、各位官員將領等，都得到擁護，獲得安樂。』國家中所有的內外怨敵，陰謀詭計，疾病瘟疫，饑荒乾旱水災等，

【English Translation】 English version: To widely propagate the great Dharma, because people often have limited knowledge, I will not offer excessive praise. The secret and perfect mantra is the crown of all Buddhas and the essence of the Bodhisattvas' hearts, with vast functions and boundless benefits and bliss. Because few people in this era understand it, I will now briefly describe it, dividing it into two parts: first, describing the profound and vast merits of the secret mantra; second, answering questions about the superiority and inferiority of the secret mantra's ritual implements. First, describing the profound and vast merits of the secret mantra, I will roughly list ten aspects based on the sacred teachings, although there are actually countless (because many people do not understand the profound and supreme nature of the esoteric teachings, I use ten aspects to praise and awaken those who have not heard of them. If one completely abandons the exoteric teachings to praise the esoteric teachings, they are not a person of understanding. The Avatamsaka Sutra says, 'Holding onto one Dharma and rejecting others will be possessed by demons.' I advise all future learners, whether exoteric or esoteric, whether the nature school or the phenomena school, practice depends on personal choice, but for the Dharma one believes in, one must be thoroughly understanding and without obstacles, not like blind men touching an elephant or disciples washing feet. I once wrote a verse saying, 'The Great Sage personally proclaimed the teachings of the five vehicles, allowing countless people to enter the realm of true nature. Observing those who hold onto one Dharma and reject others, they are all unenlightened people in Buddhism.' Moreover, since the Cundi (meaning: a Bodhisattva name) method encompasses all twenty-five buddha-families, it is known that the following ten aspects all describe the merits of the Cundi Dharani (meaning: a type of mantra).

The gate of protecting the king and bringing peace to the people; 2. The gate of extinguishing karmic obstacles and staying away from ghosts and spirits; 3. The gate of eliminating physical and mental illnesses and increasing blessings and wisdom; 4. The gate of all wishes being fulfilled in an inconceivable way; 5. The gate of benefiting sentient beings and rescuing suffering spirits; 6. The gate of being the mother of all Buddhas and the source of teachings and practices; 7. The gate of being easy to practice for the four assemblies and being protected by Vajra (meaning: diamond, a symbol of indestructibility); 8. The gate of making ordinary beings the same as Buddhas and making Tathagatas (meaning: 'Thus Gone One', an epithet of the Buddha) take refuge; 9. The gate of possessing both self-power and other-power and realizing Bodhi (meaning: enlightenment) immediately; 10. The gate of even Buddhas and Tathagatas seeking to learn.

First is the gate of protecting the king and bringing peace to the people. The various Dharani (meaning: a type of mantra) sutras in the secret treasury all say that Dharanis can protect the king and bring peace to the people. Therefore, the Ratnakara Dharani Sutra says, 'In all countries, wherever Dharanis are prevalent, the king there will always be protected and have power and freedom, and can also protect the king's governance and education. All princes, consorts, prime ministers, assistant ministers, and officials will be protected and obtain peace and happiness.' All internal and external enemies in the country, conspiracies, deceit, diseases, plagues, famines, droughts, floods, etc.,

澇惡獸毒龍。如是一切不祥之事皆悉斷滅。復令財谷豐饒庫藏盈溢。華果榮盛人民安樂。又寶藏陀羅尼經說。陀羅尼流行之處。能擁護國王王子。妃后公主百寮輔相。令其災難消滅。所愿圓成善神加護。不令鬼魔來相嬈惱。復於國內獲十種果報。一國中無他兵怨賊侵嬈。二國中無諸星宿變怪而起災患。三國中無惡鬼神行諸疾疫。善神衛護萬民安樂。四國中無諸風火霜雹等難。五國中人無怨家得便。六國中人不為諸魔所逼。七國中人無諸橫死。八國中五穀成熟甘果豐足。九國中善龍入境依時降雨。無有旱澇不調之名。十國中人不為虎狼兕獸諸惡雜毒損害。又七佛神咒經云。陀羅尼若日月失度能使正行。穀米不登能使豐登。大臣謀反噁心自滅。疾疫刀兵悉能攘之。又云其諸人王。欲得現世安樂離眾患難。其王應當勤心讀誦陀羅尼。亦當勸於後妃婇女諸王子等。勤心修習。又守護國界主陀羅尼經云。何以偏說護於國主。謂國主若安樂時。萬民安樂是以偏說護於國主。葉衣觀自在菩薩經云陀羅尼能除一切有情災禍。疾疫饑儉劫賊刀兵。水旱不調星宿失度。亦能增長福德。國界豐盛人民安樂。國王男女皆得長壽。又蘇婆呼童子經云。離真言外更無別法。能與眾生樂者。廣如諸陀羅尼經中說之。昔有遼國天祐皇帝。法輪廣運佛慧流

【現代漢語翻譯】現代漢語譯本：能斷滅澇惡獸毒龍等一切不祥之事，還能使財物糧食豐收，倉庫充盈，花果繁茂，人民安樂。《寶藏陀羅尼經》說，陀羅尼流通之處，能擁護國王、王子、妃后、公主以及百官輔相，使他們的災難消滅，願望圓滿，得到善神加護，不讓鬼怪邪魔來侵擾。還能使國內獲得十種果報：一、國內沒有其他國家的軍隊或盜賊侵擾；二、國內沒有各種星象變異引起的災禍；三、國內沒有惡鬼神傳播各種疾病，有善神衛護，萬民安樂；四、國內沒有風、火、霜、雹等災難；五、國內的人沒有仇家得逞；六、國內的人不被各種魔所逼迫；七、國內的人沒有各種橫死；八、國內五穀成熟，水果豐足；九、國內的善龍入境，按時降雨，沒有旱澇不調的情況；十、國內的人不被虎狼等兇猛野獸和各種毒物所傷害。《七佛神咒經》說，陀羅尼如果遇到日月執行失常，能使其恢復正常；遇到糧食歉收，能使其豐收；遇到大臣謀反，其惡念會自行消滅；各種疾病和刀兵災禍都能消除。又說，那些人王，想要獲得現世安樂，遠離各種患難，國王應當勤奮讀誦陀羅尼，也應當勸導后妃、嬪妃、各位王子等，勤奮修習。《守護國界主陀羅尼經》說，為什麼要特別強調守護國主呢？因為國主如果安樂，萬民才能安樂，所以特別強調守護國主。《葉衣觀自在菩薩經》說，陀羅尼能消除一切眾生的災禍，疾病、饑荒、盜賊、刀兵、水旱不調、星象失常，也能增長福德，使國界豐盛，人民安樂，國王和男女都能長壽。《蘇婆呼童子經》說，除了真言外，沒有其他方法能給予眾生快樂。這些在各種陀羅尼經中都有詳細說明。過去有遼國的天祐皇帝，法輪廣運，佛慧流傳。 English version: It can cut off all inauspicious events such as floods, evil beasts, poisonous dragons, and also make wealth and food abundant, warehouses full, flowers and fruits flourishing, and people peaceful and happy. The 'Baozang Dharani Sutra' says that where the Dharani circulates, it can protect the king, princes, consorts, princesses, and all officials and ministers, so that their disasters are eliminated, their wishes are fulfilled, and they are protected by good deities, preventing ghosts and demons from disturbing them. It can also bring ten kinds of rewards to the country: first, there are no invasions by foreign troops or bandits; second, there are no disasters caused by various astrological anomalies; third, there are no evil ghosts and gods spreading various diseases, and good deities protect the people, making them peaceful and happy; fourth, there are no disasters such as wind, fire, frost, and hail; fifth, the people have no enemies who succeed; sixth, the people are not oppressed by various demons; seventh, the people do not suffer various accidental deaths; eighth, the five grains ripen and fruits are abundant; ninth, the good dragons enter the country and rain falls on time, without drought or flood; tenth, the people are not harmed by fierce beasts such as tigers and wolves, and various poisonous creatures. The 'Seven Buddhas Mantra Sutra' says that if the Dharani encounters abnormal movements of the sun and moon, it can restore them to normal; if it encounters poor harvests, it can make them abundant; if it encounters ministers rebelling, their evil thoughts will disappear by themselves; various diseases and wars can be eliminated. It also says that those kings who want to obtain present happiness and stay away from various disasters should diligently recite the Dharani, and should also persuade the consorts, concubines, and princes to diligently practice it. The 'Guardian of the National Border Dharani Sutra' says, why emphasize protecting the king in particular? Because if the king is peaceful and happy, the people can be peaceful and happy, so it emphasizes protecting the king in particular. The 'Yei Guanzizai Bodhisattva Sutra' says that the Dharani can eliminate the disasters of all sentient beings, diseases, famine, bandits, wars, drought, abnormal weather, and astrological anomalies, and can also increase blessings, make the national border prosperous, the people peaceful and happy, and the king and men and women can live long lives. The 'Su Po Hu Tong Zi Sutra' says that apart from mantras, there is no other method that can give happiness to sentient beings. These are explained in detail in various Dharani Sutras. In the past, there was Emperor Tianyou of the Liao Kingdom, whose Dharma wheel was widely spread and whose wisdom of the Buddha flowed.

【English Translation】 It can cut off all inauspicious events such as floods, evil beasts (evil creatures), poisonous dragons (evil dragons), and also make wealth and food abundant, warehouses full, flowers and fruits flourishing, and people peaceful and happy. The 'Baozang Dharani Sutra' (Treasury Dharani Sutra) says that where the Dharani (a type of Buddhist incantation) circulates, it can protect the king, princes, consorts, princesses, and all officials and ministers, so that their disasters are eliminated, their wishes are fulfilled, and they are protected by good deities, preventing ghosts and demons from disturbing them. It can also bring ten kinds of rewards to the country: first, there are no invasions by foreign troops or bandits; second, there are no disasters caused by various astrological anomalies; third, there are no evil ghosts and gods spreading various diseases, and good deities protect the people, making them peaceful and happy; fourth, there are no disasters such as wind, fire, frost, and hail; fifth, the people have no enemies who succeed; sixth, the people are not oppressed by various demons; seventh, the people do not suffer various accidental deaths; eighth, the five grains ripen and fruits are abundant; ninth, the good dragons enter the country and rain falls on time, without drought or flood; tenth, the people are not harmed by fierce beasts such as tigers and wolves, and various poisonous creatures. The 'Seven Buddhas Mantra Sutra' says that if the Dharani encounters abnormal movements of the sun and moon, it can restore them to normal; if it encounters poor harvests, it can make them abundant; if it encounters ministers rebelling, their evil thoughts will disappear by themselves; various diseases and wars can be eliminated. It also says that those kings who want to obtain present happiness and stay away from various disasters should diligently recite the Dharani, and should also persuade the consorts, concubines, and princes to diligently practice it. The 'Guardian of the National Border Dharani Sutra' says, why emphasize protecting the king in particular? Because if the king is peaceful and happy, the people can be peaceful and happy, so it emphasizes protecting the king in particular. The 'Yei Guanzizai Bodhisattva Sutra' (Leaf-Clad Avalokiteśvara Bodhisattva Sutra) says that the Dharani can eliminate the disasters of all sentient beings, diseases, famine, bandits, wars, drought, abnormal weather, and astrological anomalies, and can also increase blessings, make the national border prosperous, the people peaceful and happy, and the king and men and women can live long lives. The 'Su Po Hu Tong Zi Sutra' says that apart from mantras, there is no other method that can give happiness to sentient beings. These are explained in detail in various Dharani Sutras. In the past, there was Emperor Tianyou of the Liao Kingdom, whose Dharma wheel was widely spread and whose wisdom of the Buddha flowed.

通。堅持密咒聿獲神功。遂得禾登九穗麥秀兩岐。寶祚恒安兆民永樂。斯乃陀羅尼之驗也。

二能滅罪障遠離鬼神門者。謂菩提場莊嚴陀羅尼經。最勝總持經樓閣陀羅尼等。二十餘本經皆說。若書寫陀羅尼置佛像中塔中杵中。或書在幢上堂殿上。或紙素竹帛上。或樺皮墻壁板木等上。有眾生得睹視者。或身手觸者或影中過者。或真言字上塵飄在身者。又或書之戴在頂上者。身上者衣中者。或書之幡上。若風吹幡動其幡。所指處眾生。或書鐘鼓鈴鐸螺鈸等出聲物上。有聞聲者。此上來所說諸眾生等。縱有五無間之罪諸佛不懺之業悉皆滅盡。來世生諸佛國。何況親誦持者。故昔人云。五無間之極釁應念云消。十惡業之巨愆才聞霧散。又隨求頌云。縱犯波羅十惡罪殺阿羅漢及尊親。五逆根本七無遮。應念隨聲並消滅。真言聖力功無量。故我稱讚不思議。又末法中一字咒等諸陀羅尼經說。持咒者於四方面五百驛內。諸惡星曜鬼神天魔等。盡皆馳散而去。有發善心守護者不去。若有固爾不去作障礙者。便令頭破百分身心粉碎。由是行者無諸魔障得至菩提。問曰有人言。持咒者能惹魔障。今何卻說能離魔障。答曰此是閭巷之談聖教無文。今密部諸經皆說陀羅尼能離魔障。且置勿論。如顯教法華經中。恐有講誦修習法華者。有

【現代漢語翻譯】現代漢語譯本：通達密咒，堅持修持便能獲得神奇的功力。於是得到禾生九穗，麥長兩岐的祥瑞。保佑國家長治久安，百姓永遠安樂。這都是陀羅尼的靈驗啊。

第二種功德是能滅除罪障，遠離鬼神侵擾。例如《菩提場莊嚴陀羅尼經》、《最勝總持經》、《樓閣陀羅尼經》等二十多部經典都說，如果書寫陀羅尼，放置在佛像中、佛塔中、金剛杵中，或者書寫在經幢上、殿堂上，或者書寫在紙張、絲綢、竹帛上，或者書寫在樺樹皮、墻壁、木板等等上面，如果有眾生能夠看到這些陀羅尼，或者身體、手接觸到，或者身影從上面經過，或者真言文字上的灰塵飄落在身上，又或者將陀羅尼書寫后戴在頭頂上、身上、衣服中，或者書寫在旗旛上，如果風吹動旗旛，旗旛所指向的地方的眾生，或者將陀羅尼書寫在鐘、鼓、鈴、鐸、螺、鈸等發出聲音的物品上，有聽到聲音的眾生，這些上面所說的眾生，縱然有犯下五無間地獄的罪過，諸佛都無法懺悔的罪業，都能夠完全滅盡，來世能夠往生到諸佛的國度，更何況是親自誦持陀羅尼的人呢？所以古人說，五無間地獄的極重罪過，應念之間就能像云一樣消散；十惡業的巨大罪愆，才一聽到陀羅尼就像霧一樣消散。又《隨求頌》說，縱然犯下波羅夷罪、十惡罪，殺害阿羅漢以及父母尊親，五逆罪等根本重罪，七無遮罪，都能應念隨著聲音一起消滅。真言的聖力功德無量，所以我稱讚它不可思議。又末法時期，《一字咒》等各種陀羅尼經中說，持咒的人，在四面八方五百驛的範圍內，各種惡星、鬼神、天魔等等，都會全部逃散而去。只有發善心守護的人才不會離去。如果有人固執地不離去，並且製造障礙，就讓他的頭破裂成一百份，身心粉碎。因此修行者沒有各種魔障，能夠到達菩提。有人問：有人說，持咒的人會招惹魔障，現在為什麼卻說能遠離魔障？回答說：這是街頭巷尾的說法，聖教經典中沒有這樣的說法。現在密部的各種經典都說陀羅尼能夠遠離魔障。姑且先放在一邊不論。就像顯教的《法華經》中，恐怕有講誦、修習《法華經》的人，遇到有

【English Translation】 English version: By mastering secret mantras and diligently practicing them, one can attain miraculous powers. Consequently, auspicious signs appear, such as crops yielding nine ears of grain and wheat stalks branching into two. This ensures lasting peace for the nation and eternal happiness for the people. Such is the efficacy of Dharani.

Secondly, it can eradicate sins and keep one away from the gates of ghosts and spirits. For example, the 'Bodhimanda Adornment Dharani Sutra', the 'Most Victorious Total Retention Sutra', the 'Pavilion Dharani Sutra', and over twenty other scriptures all state that if one writes out a Dharani and places it within a Buddha statue, a stupa, a vajra, or inscribes it on a banner, a hall, or on paper, silk, bamboo, birch bark, walls, or wooden boards, any sentient being who sees it, touches it with their body or hand, passes through its shadow, has dust from the True Word fall on them, or wears it on their head, body, or in their clothing, or writes it on a flag, and if the wind blows the flag, the sentient beings in the direction the flag points, or if the Dharani is written on objects that produce sound, such as bells, drums, chimes, conches, or cymbals, and those who hear the sound, all these sentient beings mentioned above, even if they have committed the five heinous offenses that lead to uninterrupted hell, or deeds that even the Buddhas cannot absolve, all will be completely eradicated. In their next life, they will be reborn in the Buddha-lands. How much more so for those who personally recite and uphold the Dharani? Therefore, the ancients said, 'The extreme sins of the five uninterrupted hells vanish like clouds in an instant; the enormous transgressions of the ten evil deeds scatter like mist upon hearing it.' Furthermore, the 'Following Request Gatha' states, 'Even if one commits the Parajika offenses, the ten evil deeds, kills an Arhat, or one's parents, the fundamental sins of the five rebellious acts, the seven unpardonable offenses, all will be extinguished along with the sound in an instant. The holy power of the True Word is immeasurable, therefore I praise its inconceivable nature.' Moreover, in the Dharma-ending Age, the 'One-Syllable Mantra' and other Dharani Sutras state that for those who uphold the mantra, within a radius of five hundred驛 (yi, a unit of distance) in all four directions, all evil stars, ghosts, spirits, demons, and so on, will scatter and flee. Only those who have generated good intentions to protect will not leave. If there are those who stubbornly refuse to leave and create obstacles, their heads will be shattered into a hundred pieces, and their bodies and minds will be pulverized. Therefore, practitioners will be free from all demonic obstacles and will be able to reach Bodhi. Someone asks: Some say that those who uphold mantras attract demonic obstacles, so why is it now said that they can be free from demonic obstacles? The answer is: This is mere street gossip; there is no such statement in the sacred teachings. Now, all the scriptures of the Esoteric School state that Dharani can keep one away from demonic obstacles. Let us put this aside for now. Just like in the Exoteric School's 'Lotus Sutra', fearing that those who lecture on, recite, or practice the 'Lotus Sutra' will encounter encounter

魔障起故。說陀羅尼品令除惡魔故彼經云。若不順我咒惱亂說法者。頭破作七分如阿梨樹枝。又釋摩訶衍論。令坐禪人須得誦咒除魔又止觀云。若諸魔障惱亂坐禪行者當誦大乘方等教中諸治魔咒若出禪時亦當誦咒。又金光明經說。十地菩薩尚以咒護持。何況凡夫。故首楞嚴經云。若不持咒而坐道場。令其身心遠諸魔事。無有是處。又云末世眾生樂修三昧恐同邪魔。應當勸令持我神咒。若未能誦寫于禪堂或戴身上。一切諸魔所不能動。如是等文藏教彌多。現見世人被鬼神惱害。持咒者尚能除得。況于自己敢惱害耶。

三除身心病增長福慧門者。謂聖六字陀羅尼經。普賢陀羅尼經。文殊一字咒等。十五餘本經皆說。真言行人能除種種身心病苦。言身病者。所謂一切熱病冷病風病瘧病。眼病耳病鼻病舌病。口病齒病唇病喉病。面病頭病頸病胸病。脅病腹病手病背病。腰病臍病髀病膝病。腳病痔病痢病痰病。氣病麻病疔病腫病。班病疥病皰病癩病。癬病癢病瘡病狂病。癲癇病鬼魅病。舉要而言。或四大種種病。或五臟種種病。或鬼神所作種種病。或宿業所感種種病。如是等病。以神咒不思議力悉能除愈。故持句神咒經。大悲心陀羅尼經皆云。陀羅尼能令枯木還生華果。況有情病而不除也(問曰真言行者。許加持鬼神療他

【現代漢語翻譯】現代漢語譯本：因為魔障產生，所以宣說《陀羅尼品》，爲了去除惡魔。因此經中說：『若不順從我的咒語，惱亂說法的人，頭會破裂成七份，像阿梨樹的樹枝一樣。』又《釋摩訶衍論》說，爲了讓坐禪的人能夠去除邪魔，必須誦咒。又《止觀》說：『如果各種魔障惱亂坐禪修行的人，應當誦持大乘方等教中的各種治魔咒語，即使出禪的時候也應當誦咒。』又《金光明經》說，十地菩薩尚且用咒語來護持自己，更何況是凡夫呢。所以《首楞嚴經》說：『如果不持咒而坐道場，想要讓自己的身心遠離各種魔事，是沒有這樣的道理的。』又說：『末世的眾生喜歡修習三昧，恐怕會和邪魔相同，應當勸他們持誦我的神咒。如果不能背誦，可以寫在禪堂里，或者戴在身上，一切諸魔都不能動搖他。』像這樣的經文在藏經中非常多。現在看到世人被鬼神惱害，持咒的人尚且能夠去除，更何況是自己敢於惱害呢？

三、去除身心疾病，增長福慧之門：指的是《聖六字陀羅尼經》、《普賢陀羅尼經》、《文殊一字咒》等十五餘本經都說，真言修行人能夠去除種種身心病苦。所說的身病，就是指一切熱病、冷病、風病、瘧病，眼病、耳病、鼻病、舌病，口病、齒病、唇病、喉病，面病、頭病、頸病、胸病，脅病、腹病、手病、背病，腰病、臍病、髀病、膝病，腳病、痔病、痢病、痰病，氣病、麻病、疔病、腫病，班病、疥病、皰病、癩病，癬病、癢病、瘡病、狂病，癲癇病、鬼魅病。總而言之，或是四大種種病，或是五臟種種病，或是鬼神所作種種病，或是宿業所感種種病，像這樣的疾病，以神咒不可思議的力量，都能夠去除痊癒。所以《持句神咒經》、《大悲心陀羅尼經》都說，陀羅尼能夠讓枯木還生花果，更何況是有情眾生的疾病不能去除呢？（問：真言修行人，允許加持鬼神來治療他人

【English Translation】 English version: Because demonic obstacles arise, the Dharani Chapter is spoken to remove evil demons. Therefore, the sutra says: 'If you do not obey my mantra and disturb those who preach the Dharma, your head will be broken into seven pieces like the branches of an Ari tree.' Also, the Sh釋摩訶衍論 (Explanation of the Mahayana Treatise) says that those who practice meditation must recite mantras to remove demons. Furthermore, the Zhi Guan (止觀, Concentration and Insight) says: 'If various demonic obstacles disturb those who practice meditation, they should recite the various demon-subduing mantras in the Mahayana Vaipulya teachings. They should also recite mantras when exiting meditation.' Moreover, the Golden Light Sutra says that even the Bodhisattvas of the Ten Grounds still use mantras for protection, let alone ordinary people. Therefore, the Shurangama Sutra says: 'If one does not uphold mantras while sitting in the Bodhimanda, wanting to keep one's body and mind far away from various demonic affairs, there is no such principle.' It also says: 'In the Dharma-ending Age, sentient beings enjoy cultivating Samadhi, fearing they will be the same as demons. They should be encouraged to uphold my divine mantra. If they cannot recite it, they can write it in the meditation hall or wear it on their body. All demons will not be able to move them.' Such texts are numerous in the Tripitaka. Now, seeing that people are harmed by ghosts and spirits, those who uphold mantras can still remove them, let alone dare to harm themselves?

Third, the gate of removing physical and mental illnesses and increasing blessings and wisdom: This refers to the Holy Six-Syllable Dharani Sutra, the Samantabhadra Dharani Sutra, the Manjushri One-Syllable Mantra, and more than fifteen other sutras, all of which say that mantra practitioners can remove various physical and mental sufferings. Physical illnesses refer to all kinds of heat illnesses, cold illnesses, wind illnesses, malarial illnesses, eye illnesses, ear illnesses, nose illnesses, tongue illnesses, mouth illnesses, tooth illnesses, lip illnesses, throat illnesses, face illnesses, head illnesses, neck illnesses, chest illnesses, rib illnesses, abdominal illnesses, hand illnesses, back illnesses, waist illnesses, navel illnesses, thigh illnesses, knee illnesses, foot illnesses, hemorrhoid illnesses, dysentery illnesses, phlegm illnesses, qi illnesses, numbness illnesses, furuncle illnesses, swelling illnesses, rash illnesses, scabies illnesses, blister illnesses, leprosy illnesses, tinea illnesses, itch illnesses, sore illnesses, madness illnesses, epilepsy illnesses, and ghost illnesses. In short, they are either the various illnesses of the four elements, the various illnesses of the five organs, the various illnesses caused by ghosts and spirits, or the various illnesses caused by past karma. Such illnesses can all be removed and healed by the inconceivable power of divine mantras. Therefore, the Holding Sentence Divine Mantra Sutra and the Great Compassion Heart Dharani Sutra both say that dharanis can make withered trees bloom and bear fruit, let alone not remove the illnesses of sentient beings? (Question: Mantra practitioners are allowed to bless ghosts and spirits to heal others

人病不。答謂妙臂童子經。蘇悉地經等皆云。若求上品大成就事。不得用真言加持鬼神。禁諸蟲蛇療他人病。作此能妨大事。後學宜依佛語誡之誡之。若實大悲深廣懷菩薩心。不在所遮。故罥索經云。除鬼神病須三業清凈具慈悲心。此諸菩薩方能為之)。又一切貪嗔癡心病自然消滅故白傘蓋陀羅尼經云。若有宿習貪心等不能除滅。應當一心誦我神咒如摩登伽女與阿難。是曩劫恩愛以我咒力愛心永斷成阿羅漢。彼是淫女無心修行。神咒冥資速證無學。何況本心求菩提者。又大悲經云至心稱念陀羅尼。淫慾火滅邪心除。又如意輪等諸陀羅尼經說。真言行人現能增長一切福慧。凡所出言人皆信受。所用衣物財寶等。舉意從心。能令五百由旬內人天鬼神盡來歸仰。又自然通曉一切經律論。並世間典籍。或得總持不忘日記千頌。故大佛頂經云。若讀若誦陀羅尼者。此諸眾生縱其自身不作福業。十方如來所有功德悉與此人。又云若持神咒不生疑悔。是善男子。於此父母所生之身不得心通。十方諸佛便為妄語。又云未精進者令得精進。無智慧者令得智慧等云云。如世間藥餌。尚能令人去除睡眠增長精神。豈況神咒不生智慧耶(又不空罥索神咒心經云。若有四眾受持齋戒。專心持誦神咒七遍。不雜異語。當知是人現世定得二十種勝利云

何二十。一者身無眾病安隱快樂。二者由先業力雖有病生而速除愈。三者身體柔軟面板光澤面目鮮明。四者眾人愛敬。五者密護諸根。六者多獲財寶隨意受用。七者所有財寶王賊水火不能侵損。八者所作事業皆善成辦。九者所有種植不畏惡龍霜雹風雨。十者若有稼穡災橫所侵。持誦神咒加持灰或水。經七遍已於其田中。八方結界上下散灑。災橫爾時皆即除滅。十一者不為一切暴惡鬼神羅剎等吸奪精氣。十二者一切有情見聞歡喜。愛樂尊重常無厭足。十三者常不怖畏一切怨仇。十四者設有怨仇速自消滅。十五者人非人等不能侵害。十六者厭魅咒詛蠱道不著。十七者煩惱纏垢不數現行。十八者刀毒水火不能傷害。十九者諸天善神常隨衛護。二十者生生不離慈悲喜捨。又下一面觀世音神咒經云。若有凈信善男子善女人等。誦持神咒者。現身獲得十勝利。何等為十。一者身常無病。二者恒為十方諸佛攝受。三者財寶衣食受用無盡。四者能伏怨敵而無所畏。五者令諸尊貴恭敬信言。六者蠱毒鬼魅不能中傷。七者一切刀杖所不能害。八者水不能溺。九者火不能燒。十者冬不橫死)。

四凡所求事皆不思議門者。謂觀自在儀軌經。文殊師利儀軌經。一字頂輪等十餘本經皆說。真言行人求成就時用四種物。一者弓箭鉞斧鉤輪杵鏡

【現代漢語翻譯】現代漢語譯本：何為二十種利益？一者，身體沒有各種疾病，安穩快樂。二者，由於先前的業力，即使生病也能迅速痊癒。三者，身體柔軟，面板光澤，面容鮮明。四者，眾人愛戴敬重。五者，嚴密守護諸根（眼、耳、鼻、舌、身、意）。六者，獲得大量財寶，隨意享用。七者，所有的財寶不會被國王、盜賊、水、火侵損。八者，所做的事業都能順利完成。九者，所種植的作物不害怕惡龍、霜凍、冰雹、風雨。十者，如果農作物遭受災害侵襲，持誦神咒，加持灰或水，唸誦七遍后，在田地中八方結界，上下散灑，災害立刻消除。十一者，不會被一切暴惡鬼神、羅剎（惡鬼）等吸取精氣。十二者，一切有情（眾生）見聞后都歡喜，愛樂尊重，永不厭足。十三者，常常不怖畏一切怨仇。十四者，即使有怨仇也會迅速自行消滅。十五者，人和非人（鬼神等）不能侵害。十六者，厭魅（詛咒）、咒詛、蠱道不會附著。十七者，煩惱纏繞的污垢不會頻繁出現。十八者，刀、毒、水、火不能傷害。十九者，諸天善神常常隨身衛護。二十者，生生世世不離慈悲喜捨（四種無量心）。又《下一面觀世音神咒經》說，如果有清凈信仰的善男子、善女人等，誦持神咒，現世就能獲得十種勝利。哪十種？一者，身體常常沒有疾病。二者，恒常被十方諸佛攝受。三者，財寶衣食受用無盡。四者，能降伏怨敵而無所畏懼。五者，令諸尊貴恭敬信服。六者，蠱毒鬼魅不能中傷。七者，一切刀杖不能傷害。八者，水不能淹沒。九者，火不能焚燒。十者，不會意外死亡。凡是所求之事皆能進入不可思議之門，如《觀自在儀軌經》、《文殊師利儀軌經》、《一字頂輪》等十餘本經都說，真言行人在求成就時使用四種物品：弓、箭、鉞斧、鉤輪、杵、鏡。

【English Translation】 English version: What are the twenty benefits? First, the body is free from all diseases, peaceful and happy. Second, due to the power of past karma, even if illness arises, it is quickly cured. Third, the body is soft, the skin is radiant, and the face is bright. Fourth, everyone loves and respects them. Fifth, they closely guard the senses (eyes, ears, nose, tongue, body, and mind). Sixth, they obtain abundant wealth and enjoy it at will. Seventh, all their wealth will not be damaged by kings, thieves, water, or fire. Eighth, all their undertakings are successfully accomplished. Ninth, the crops they plant are not afraid of evil dragons, frost, hail, wind, and rain. Tenth, if crops are invaded by disasters, chanting the divine mantra, blessing ashes or water, reciting it seven times, and then creating boundaries in the eight directions of the field and scattering it above and below, the disasters will be immediately eliminated. Eleventh, they will not have their essence extracted by all violent and evil ghosts, Rakshasas (demons), etc. Twelfth, all sentient beings rejoice upon seeing or hearing them, loving, respecting, and never being satisfied. Thirteenth, they are constantly unafraid of all enemies. Fourteenth, even if there are enemies, they will quickly eliminate themselves. Fifteenth, humans and non-humans (ghosts, etc.) cannot harm them. Sixteenth, witchcraft (curses), curses, and Gu poison will not attach to them. Seventeenth, the defilements of afflictions do not frequently manifest. Eighteenth, knives, poison, water, and fire cannot harm them. Nineteenth, all the heavenly good deities constantly protect them. Twentieth, they are never separated from loving-kindness, compassion, joy, and equanimity (the four immeasurable minds) in every lifetime. Furthermore, the Next-Faced Avalokiteśvara Dhāraṇī Sūtra says that if there are virtuous men and women of pure faith who recite and uphold the divine mantra, they will obtain ten victories in this life. What are the ten? First, the body is always free from disease. Second, they are constantly embraced by the Buddhas of the ten directions. Third, their wealth, clothing, and food are inexhaustible. Fourth, they can subdue enemies without fear. Fifth, they cause all the noble and honorable to respect and trust them. Sixth, Gu poison and ghosts cannot harm them. Seventh, all knives and staffs cannot harm them. Eighth, water cannot drown them. Ninth, fire cannot burn them. Tenth, they will not die an accidental death. All things sought can enter the door of the inconceivable. As the Avalokiteśvara Ritual Sūtra, Mañjuśrī Ritual Sūtra, Ekākṣara-uṣṇīṣa-cakra and more than ten other sutras all say that mantra practitioners use four kinds of objects when seeking accomplishment: bow, arrow, battle-axe, hook-wheel, pestle, and mirror.

。或數珠瓶缽袈裟等。僧家所用種種之物。二者雄黃雌黃等種種藥物。三者取河岸上土和泥。作師子象馬牛駝。或雞鵝孔雀金翅鳥等種種禽獸之形。四者或塑畫雕刻種種佛菩薩明王等形像。隨心所樂科作一事。依法成已而置壇中。如法誦咒。若得火焰出時。或手執或涂身或乘之。與助伴知識飛騰虛空。或有人見成就者。或成就者見彼人等。總得騰空游諸世界。供養諸佛菩薩皆壽命一劫。獲初地百法明門。若煙出時依前用之。得諸仙中為王。住壽萬萬歲。若暖氣出時。得一切人天敬愛所求如意。此是上中下三品成就相也(若火光出上品。煙出中品。暖氣出下品也。又云若火光現。得一切咒神常來擁護。八部之眾皆常恭敬。一切神咒用之皆得最勝靈驗。若煙相現。隨所去處而無障難。所求遂心。若暖氣現。得一切諸人並鬼神等同心敬愛)。西方有一人。得上品成就。引五百人升空。如此方淮南王藥就。雞犬舐鼎皆得升空。故昔人云。淮南成道犬吠雲中。王喬得仙劍飛天上。藥力尚爾。況佛不思議咒耶。神變疏云。人手執仙方。未曾和合服用。卻謗白日昇空者。以為虛談全成不可。又大教王等諸陀羅尼經說。或令人追龍女為妻。降藥叉作奴。執罥索入修羅宮。咒死屍令開伏藏。或說成於聖藥。或說敕于財寶等云云顯教之中此

事罕聞。故先德云。三乘教外別有持明是也。問曰諸佛本意令斷貪嗔等何卻令人起貪心求世事名利等耶。答云諸佛有不思議度生方便。謂有眾生不肯直求菩提。且隨其所樂令持咒求之。由神咒不思議力。所求之事盡得遂心。一切罪業亦得消滅。自然超凡入聖。如小兒有病不肯服藥。被有智醫人塗在母乳。其小兒本食母乳。不覺服著良藥除卻病苦。故罥索心咒經云。若有眾生設以諂曲。為求富貴名利等得聞此咒。彼諸眾生生生處處。成就智慧福聚之香。神變疏云。真言境界。十地菩薩尚非其境。況生死中人乎(有人云。陀羅尼多令人有所希求。反損陷眾生者。此是離求外別取無求。全同斷見外道。今佛教說。終日求之不見求相。是真無求。非同木石全不希求也。故觀音鈔云。雖唸唸求。而無能求所求之相。又況諸佛大慈大悲。豈可故意損害眾生)。

五利樂有情救脫幽靈門者。謂大寶樓閣經大悲心經。牟梨咒等十五餘本經皆說。若有眾生得見持咒人身者。或聞語音者或影中過者。盡滅十惡五逆之罪。來世生諸佛國。又持咒人眼所見者。身所觸者諸有情等。亦滅一切罪。來世生諸佛國。又持咒人。路行有風吹衣。此風已去所吹者。或江河中洗身。此水已去所漂者。或天雨時仰空誦咒。其雨滴所沾者。或山頂上誦咒。

【現代漢語翻譯】現代漢語譯本：這是罕見聽聞的。所以前代賢者說，在三乘教法之外，另有一種持明法門。有人問：諸佛的本意是讓人斷除貪嗔等煩惱，為何反而讓人升起貪心，追求世間的名利等呢？回答說：諸佛有不可思議的度化眾生的方便法門。對於那些不肯直接追求菩提的眾生，就先順應他們的喜好，讓他們持咒來求取。憑藉神咒不可思議的力量，所求的事情都能如願以償，一切罪業也能得以消滅，自然就能超越凡俗，進入聖境。就像小孩子生病不肯服藥，有智慧的醫生就把藥塗在母親的乳汁上，小孩子本來就吃母親的乳汁，不知不覺地就服用了良藥，除去了病痛。所以《罥索心咒經》（Amoghapāśahṛdaya-sūtra）中說，如果有的眾生即使以諂媚虛偽的心，爲了求取富貴名利等而聽聞此咒，這些眾生生生世世，都能成就智慧和福德聚集的芬芳。神變疏中說，真言的境界，即使是十地菩薩（Daśabhūmika-bodhisattva）也難以企及，更何況是生死輪迴中的人呢？（有人說，陀羅尼（dhāraṇī）大多讓人有所希求，反而損害眾生。這是離開了求之外，另外去尋求無求，完全等同於斷見外道。現在佛教說，終日求之，卻不見求的相狀，這才是真正的無求，而不是像木頭石頭一樣完全沒有希求。所以《觀音鈔》中說，雖然唸唸都在求，卻沒有能求和所求的相狀。更何況諸佛大慈大悲，怎麼會故意損害眾生呢？）

五、利益安樂有情，救脫幽冥之門。指的是《大寶樓閣經》（Mahāratnakūṭa-sūtra）、《大悲心經》（Mahākaruṇā-sūtra）、《牟梨咒》等十五部以上的經典都說，如果有的眾生能夠見到持咒人的身體，或者聽到持咒人的聲音，或者從持咒人的影子中經過，都能消滅十惡（daśa akusalāni）五逆（pañcānantarya）之罪，來世往生到諸佛的國度。而且持咒人的眼睛所看到的人，身體所接觸到的人以及其他有情眾生，也能消滅一切罪業，來世往生到諸佛的國度。還有持咒人，走路時有風吹動衣服，這風吹過的地方所吹到的人，或者在江河中洗身，這水流過的地方所漂到的人，或者下雨的時候仰頭向天空誦咒，這雨滴所沾到的人，或者在山頂上誦咒。

【English Translation】 English version: This is rarely heard. Therefore, the former virtuous ones said that there is a separate Vidyādhara (vidyādhara, one who holds knowledge) path outside the teachings of the Three Vehicles (triyāna). Someone asks: The original intention of all Buddhas is to make people cut off greed, anger, etc. Why do they instead make people develop greed and pursue worldly fame and profit, etc.? The answer is: All Buddhas have inconceivable skillful means to liberate sentient beings. For those sentient beings who are unwilling to directly seek Bodhi (bodhi, enlightenment), they first follow their preferences and let them hold mantras (mantra, sacred utterance) to seek it. By the inconceivable power of the divine mantra, all the things they seek can be fulfilled, and all sins can be eliminated, and they will naturally transcend the ordinary and enter the sacred. It's like a child who is sick and unwilling to take medicine. A wise doctor puts the medicine on the mother's milk. The child originally eats the mother's milk and unknowingly takes the good medicine and removes the pain. Therefore, the Amoghapāśahṛdaya-sūtra says, 'If there are sentient beings who, even with a flattering and false heart, hear this mantra in order to seek wealth, fame, and profit, these sentient beings will, in every life and in every place, achieve the fragrance of wisdom and the accumulation of blessings.' The commentary on divine transformation says, 'The realm of mantra is beyond the reach of even the Ten-Bhumi Bodhisattvas (Daśabhūmika-bodhisattva, bodhisattva on the ten grounds), let alone people in the cycle of birth and death!' (Some people say that Dharani (dhāraṇī, a type of mantra) mostly makes people have desires, which instead harms sentient beings. This is to seek non-seeking outside of seeking, which is completely the same as the nihilistic heresy. Now Buddhism says that if you seek it all day long but do not see the appearance of seeking, that is true non-seeking, not like wood and stone that have no desires at all. Therefore, the Guanyin Commentary says, 'Although you are seeking in every thought, there is no appearance of the seeker and the sought.' Moreover, how could all Buddhas, with great compassion, deliberately harm sentient beings?)

The door of benefiting and bringing joy to sentient beings and rescuing the spirits of the netherworld. It refers to the Mahāratnakūṭa-sūtra, the Mahākaruṇā-sūtra, the Mūli Mantra, and more than fifteen other sutras, all of which say that if there are sentient beings who can see the body of the mantra holder, or hear the voice of the mantra holder, or pass through the shadow of the mantra holder, they can eliminate the sins of the ten evils (daśa akusalāni, ten unwholesome actions) and the five rebellious acts (pañcānantarya, five heinous crimes), and be reborn in the Buddha's land in the next life. Moreover, the people seen by the eyes of the mantra holder, the people touched by the body of the mantra holder, and other sentient beings can also eliminate all sins and be reborn in the Buddha's land in the next life. Also, the mantra holder, when walking, has wind blowing his clothes, and the people blown by the wind that has passed, or washing the body in the river, and the people drifted by the water that has passed, or reciting the mantra facing the sky when it rains, and the people touched by the raindrops, or reciting the mantra on the top of the mountain.

盡目所睹處。如上所說諸眾生等。皆得滅一切罪。來世生諸佛凈土蓮華化生。如世間有毒藥處下風過者。觸著風時便致損傷。尚有難測功力。況不思議神咒耶。又罥索經說。若聞陀羅尼而生譭謗者。亦獲利益。如人噁心入龍腦栴檀等林中。斫截踐踏龍腦樹等。其人亦身惹香氣。故佛頂頌云。神通勝化不思議。陀羅尼門最第一。又無垢凈光經。云空罥索經。佛頂尊勝經。隨求經等皆說。若亡人廣造惡業死墮三塗。真言行者。即稱亡人名字專心誦咒。亡者應時得離惡趣生於天上。又以真言咒土砂或蓮華。散亡者墓上尸上。亡者即得生於諸佛凈土又亡人衣物或身份骨肉等。得持咒人影映著。亦得生諸佛國。又書陀羅尼置亡人骨上尸上。亡人即得生於天宮。故先哲云。塵飄影爍神玩天宮。土散水沾識分惡趣。問曰亡人造業既成已墮三塗之中。云何真言行者。或稱亡人名字。或咒砂土置尸冢上。便令亡人轉惡道苦得佛國樂耶。非唯俗士懷疑。兼乃緇流難信。答云智者以譬喻得解。今舉喻況之。如世禁咒之人。禁火不燒禁刀不斫禁蛇不螫。尚能變有毒而作無毒。豈況如來神咒。不能改苦得樂耶。又如列子書說。師文善彈琴。正當春時而叩商弦以召南呂。涼風總至草木成實(商金音屬秋。南呂八月律。由得秋氣草木成實)。正秋而叩

【現代漢語翻譯】現代漢語譯本盡你所見之處，如上面所說的那些眾生等等，都能滅除一切罪業，來世往生到諸佛的清凈國土，在蓮花中化生。就像世間有毒藥的地方，如果有人站在下風處經過，接觸到風時就會受到損傷。毒藥尚且有難以測量的威力，更何況是不可思議的神咒呢？另外，《罥索經》（Amoghapasha Sutra）中說，如果有人聽聞陀羅尼（dharani，總持、真言）後心生譭謗，也能獲得利益。就像有人心懷惡意進入龍腦香、旃檀（zhan tan，檀香）等樹林中，砍伐、踐踏龍腦香樹等，那個人也會沾染上香氣。所以《佛頂頌》中說：『神通勝化不可思議，陀羅尼門最第一。』還有，《無垢凈光經》、《空罥索經》、《佛頂尊勝經》（Usnisa Vijaya Dharani Sutra）、《隨求經》（Maha Pratisara Dharani Sutra）等都說，如果亡者廣泛造作惡業，死後墮入三惡道（three lower realms），真言行者（mantra practitioner）就稱念亡者的名字，專心誦持咒語，亡者應時就能脫離惡趣，往生到天上。又用真言加持過的土砂或蓮花，散在亡者的墳墓上或屍體上，亡者就能往生到諸佛的清凈國土。還有，亡者的衣物或身份、骨肉等，得到持咒人的影子映照，也能往生到諸佛國土。又將陀羅尼書寫後放置在亡者的骨頭上或屍體上，亡者就能往生到天宮。所以先哲說：『塵飄影爍神玩天宮，土散水沾識分惡趣。』有人問：『亡者造作惡業已經完成，已經墮入三惡道之中，為什麼真言行者或者稱念亡者的名字，或者用咒語加持過的砂土放置在屍體或墳墓上，就能讓亡者轉離惡道的痛苦，得到佛國的快樂呢？』這不僅是世俗之人懷疑，就連出家人也難以相信。回答說：『智者可以通過譬喻來理解。現在舉個例子來說明。就像世間使用禁咒的人，可以禁止火燒、禁止刀砍、禁止蛇咬，尚且能將有毒的東西變成無毒的。更何況是如來的神咒，難道不能改變痛苦而得到快樂嗎？』又如《列子》一書所說，師文擅長彈琴，正當春天的時候，他彈奏商弦來招引南呂，涼風就全部到來，草木都結成果實（商為金音，屬於秋季；南呂為八月之律，因為得到秋天的氣息，所以草木結成果實）。正當秋天的時候，彈奏

【English Translation】 English version Everywhere you look, all sentient beings mentioned above can extinguish all their sins and be reborn in the pure lands of all Buddhas in the future, being born from lotuses. It's like a place with poison in the world; if someone passes by downwind, they will be harmed when they come into contact with the wind. Poison has immeasurable power, let alone the inconceivable divine mantra? Furthermore, the Amoghapasha Sutra says that even those who hear the dharani (總持、真言) and give rise to slander will also receive benefits. It's like someone entering a forest of dragon brain camphor and zhan tan (檀香) trees with malicious intent, chopping and trampling on the dragon brain camphor trees, etc.; that person will also be imbued with fragrance. Therefore, the Buddha Top Verse says: 'Supernatural powers and transformations are inconceivable; the dharani gate is the most supreme.' Moreover, the Immaculate Pure Light Sutra, Amoghapasha Sutra, Usnisa Vijaya Dharani Sutra, Maha Pratisara Dharani Sutra, etc., all say that if a deceased person has widely created evil karma and falls into the three lower realms (three lower realms) after death, the mantra practitioner (mantra practitioner) will recite the name of the deceased person and wholeheartedly recite the mantra. The deceased person will immediately be able to escape the evil realms and be reborn in the heavens. Also, if soil or lotuses that have been blessed with the mantra are scattered on the grave or corpse of the deceased, the deceased will be reborn in the pure lands of all Buddhas. Furthermore, if the deceased's clothing, body parts, bones, or flesh are reflected in the shadow of the mantra holder, they can also be reborn in the Buddha lands. Also, if the dharani is written and placed on the bones or corpse of the deceased, the deceased will be reborn in the heavenly palace. Therefore, the ancient sages said: 'Dust floats and shadows flicker, spirits play in the heavenly palace; soil scatters and water touches, consciousness divides into evil realms.' Someone asks: 'The deceased has already completed the creation of evil karma and has already fallen into the three lower realms. Why can the mantra practitioner either recite the name of the deceased or place soil blessed with the mantra on the corpse or grave, allowing the deceased to transform from the suffering of the evil realms and attain the joy of the Buddha land?' This is not only doubted by worldly people, but even monks find it hard to believe. The answer is: 'Wise people can understand through metaphors. Now, let's use an example to illustrate. Just like people in the world who use incantations to prevent fire from burning, knives from cutting, and snakes from biting, they can even transform poisonous things into non-poisonous things. How much more so is the Tathagata's divine mantra; can it not change suffering and attain happiness?' Also, as the book Liezi says, Shi Wen was skilled at playing the qin. In the spring, he plucked the Shang string to summon the Nan Lü, and cool breezes arrived, and plants and trees all bore fruit (Shang is the metal sound, belonging to autumn; Nan Lü is the pitch of the eighth month, because it receives the autumn air, so plants and trees bear fruit). In autumn, playing

角弦以激夾鐘。涼風徐回草木發榮(角木音屬春。夾鐘二月律。由得春氣草木榮華)。當夏而叩羽弦以召黃鐘霜雪交下川池暴凍(羽水音屬冬。黃鐘十一月律。得冬氣故凝陰冰凍)。及冬而叩徴弦以激蕤賓。陽光熾烈堅冰消散(徴火音屬夏。蕤賓五月律。得夏氣故堅冰消散)。此是世間彈琴之術。尚能變秋作春更冬為夏。況如來大不思議神咒。豈不能改惡道苦得佛國樂耶。又莊子云。六合之外。聖人存而不論。華嚴經說。十地菩薩一舉足量智功德。九地菩薩不能知。況我如來是諸聖中王。所有秘密心印。豈可以凡夫妄情而欲籌量者哉。其猶井坎之魚爭知東海之深廣也。唯宜諦而信之。故觀世音菩薩秘密藏神咒經云。若有受持神咒之者。凡有所作必得成就。唯須深信不得生疑(持咒之者既能利樂有情救脫幽靈。準千手千眼觀世音菩薩大悲心陀羅尼經說。其持咒人不受　五種惡死。一者不令其人飢餓困苦死。二者不為枷禁杖楚死。三者不為冤家仇對死。四者不為軍陣相殺死。五者不為虎狼惡獸殘害死。六者不為毒蛇蚖蝎所中死。七者不為水火漂焚死。八者不為毒藥所中死。九者不為蠱毒所害死。十者不為狂亂失念死。十一者不為山樹崖岸墜落死。十二者不為惡人厭魅死。十三者不為邪神惡鬼得便死。十四者不為惡病纏身死

【現代漢語翻譯】現代漢語譯本：用角弦來激發夾鐘（角木音屬於春季，夾鐘是二月對應的音律，由此得到春天的氣息，草木繁榮生長）。在夏天彈奏羽弦來感召黃鐘，就會出現霜雪交加降落，河流池塘突然冰凍的景象（羽水音屬於冬季，黃鐘是十一月對應的音律，得到冬天的氣息所以凝結陰氣冰凍）。到了冬天彈奏徵弦來激發蕤賓，就會出現陽光熾烈，堅冰消融的景象（徵火音屬於夏季，蕤賓是五月對應的音律，得到夏天的氣息所以堅冰消散）。這只是世間的彈琴技藝，尚且能夠使秋天變為春天，使冬天變為夏天。更何況如來大不可思議的神咒，難道不能夠改變惡道的痛苦，得到佛國的快樂嗎？又如《莊子》所說，『六合之外，聖人存而不論。』《華嚴經》說，十地菩薩舉足之間所蘊含的智慧功德，九地菩薩都不能夠知曉。更何況我如來是諸聖之中的王者，所有秘密的心印，怎麼可以用凡夫的妄想之情來衡量呢？這就像井底的魚兒爭論東海的深廣一樣。唯有老實相信才是正道。所以《觀世音菩薩秘密藏神咒經》說，如果有人受持神咒，凡有所作必定能夠成就，只需要深信不疑即可（持咒之人既能夠利益安樂有情眾生，救脫幽冥界的眾生，依照《千手千眼觀世音菩薩大悲心陀羅尼經》所說，持咒之人不會遭受十五種惡死。一者，不讓他飢餓困苦而死；二者，不因為枷鎖刑杖拷打而死；三者，不因為冤家仇敵報復而死；四者，不因為軍隊戰爭互相殘殺而死；五者，不因為虎狼惡獸殘害而死；六者，不因為毒蛇蚖蝎所傷而死；七者，不因為水災火災漂流焚燒而死；八者，不因為毒藥中毒而死；九者，不因為蠱毒所害而死；十者，不因為狂亂失憶而死；十一者，不因為從山崖樹上墜落而死；十二者，不因為惡人魘魅而死；十三者，不因為邪神惡鬼得便加害而死；十四者，不因為惡病纏身而死）。

【English Translation】 English version: Using the 'jiao' string to stimulate the 'jia zhong' (Jiao wood tone belongs to spring, jia zhong is the musical note corresponding to February, thus obtaining the spring atmosphere, and vegetation flourishes). In summer, playing the 'yu' string to summon 'huang zhong' will cause frost and snow to fall together, and rivers and ponds to suddenly freeze (Yu water tone belongs to winter, huang zhong is the musical note corresponding to November, obtaining the winter atmosphere, so it condenses yin and freezes). In winter, playing the 'zhi' string to stimulate 'rui bin' will cause the sun to be scorching and the solid ice to melt (Zhi fire tone belongs to summer, rui bin is the musical note corresponding to May, obtaining the summer atmosphere, so the solid ice melts). This is just the art of playing the zither in the world, which can turn autumn into spring and winter into summer. How much more so can the inconceivable mantra of the Tathagata change the suffering of the evil paths and obtain the happiness of the Buddha's land? Moreover, as Zhuangzi said, 'Beyond the six directions, the sage preserves but does not discuss.' The Avatamsaka Sutra says that the wisdom and merit contained in the movement of a Tenth Ground Bodhisattva's foot cannot be known by a Ninth Ground Bodhisattva. How much more so is my Tathagata the king among all the sages, and how can all the secret mind seals be measured by the deluded feelings of ordinary people? This is like the fish in a well arguing about the depth and breadth of the Eastern Sea. Only by truly believing is the right path. Therefore, the 'Avalokiteshvara Bodhisattva Secret Treasure Divine Mantra Sutra' says that if someone receives and upholds the divine mantra, whatever they do will surely be accomplished, and only deep faith is needed without any doubt (Those who hold the mantra can benefit and bring happiness to sentient beings and rescue beings from the netherworld. According to the 'Thousand-Handed and Thousand-Eyed Avalokiteshvara Bodhisattva Great Compassion Heart Dharani Sutra', those who hold the mantra will not suffer fifteen kinds of evil deaths. First, they will not die from hunger and suffering; second, they will not die from being shackled and beaten; third, they will not die from revenge by enemies; fourth, they will not die from mutual killing in military battles; fifth, they will not die from being harmed by tigers and wolves; sixth, they will not die from being injured by poisonous snakes and scorpions; seventh, they will not die from drowning and burning in floods and fires; eighth, they will not die from poisoning; ninth, they will not die from being harmed by poisonous insects; tenth, they will not die from madness and loss of memory; eleventh, they will not die from falling from mountains and trees; twelfth, they will not die from being bewitched by evil people; thirteenth, they will not die from being harmed by evil spirits and demons; fourteenth, they will not die from being afflicted by evil diseases).

。十五者不為非分自害死。又不空罥索神咒心經說。誦咒之人。臨命終時獲八種勝利。一者臨命終時見觀自在菩薩。作苾芻相來現其前歡喜慰喻。二者安隱命終無諸苦痛。三者將捨命時眼不反戴口無欠呿。手絕紛擾足離舒捲。不泄便利無顛墮床。四者將捨命時住正憶念意無亂想。五者當命終時不覆面死。六者將捨命時得無盡辯。七者既捨命已隨愿往生諸佛凈國。八者常與善友不相舍離。又十一面觀世音神咒經說。誦咒之人得四種功德。一者臨命終時得見諸佛。二者終不墮諸惡趣。三者不因險厄而死。四者得生極樂世界)。

六是諸佛母教行本源門者。謂一切諸佛皆從陀羅尼所生。樓閣經云。真言是諸佛之母。成佛種子。若無真言終不能成無上正覺。又三藏教盡從陀羅尼所出。故最上大乘寶王經中。說有四乘。一聲聞乘。二緣覺乘。三方廣大乘。四最上金剛乘。謂陀羅尼藏是也。一切法皆從金剛乘陀羅尼中流出。神變鈔云。千流萬派起自崑崙積石之山。十二分經出乎總持秘密之藏。又萬行總從陀羅尼所流。謂真言中每一一字全是無相法界。萬行無不從法界所流。故持明藏儀軌經云。唵字即是無相法界。神變疏云。無相法界全是真言。真言全是無相法界。又真言亦名三藏。有持咒者皆號三藏。謂真言中每一一字。皆

【現代漢語翻譯】現代漢語譯本：第十五種是不會因為做了不該做的事情而自殺。另外，《不空罥索神咒心經》中說，誦持此咒的人，臨命終時可以獲得八種勝利：第一，臨命終時見到觀自在菩薩（Avalokiteśvara），示現比丘（bhiksu）的形象出現在面前，歡喜安慰。第二，安穩地命終，沒有各種痛苦。第三，將要捨棄生命時，眼睛不會向上翻，口中沒有呵欠，手不會胡亂動，腳不會伸縮，不會大小便失禁，不會從床上跌落。第四，將要捨棄生命時，保持正確的憶念，心中沒有雜亂的想法。第五，命終時不會臉朝下死去。第六，將要捨棄生命時，得到無盡的辯才。第七，捨棄生命后，可以隨愿往生到諸佛的清凈國土。第八，常常與善友不相舍離。另外，《十一面觀世音神咒經》中說，誦持此咒的人可以得到四種功德：第一，臨命終時可以見到諸佛。第二，終究不會墮入各種惡趣。第三，不會因為危險災難而死。第四，可以往生到極樂世界（Sukhavati）。

第六是諸佛母教行本源門，意思是說一切諸佛都是從陀羅尼（dharani）所生。樓閣經中說，真言（mantra）是諸佛之母，是成佛的種子，如果沒有真言，最終不能成就無上正覺（anuttara-samyak-sambodhi）。另外，三藏（Tripitaka）的教義都從陀羅尼中產生，所以最上大乘寶王經中，說有四乘：一是聲聞乘（sravaka-yana），二是緣覺乘（pratyeka-buddha-yana），三是方廣大乘（vaipulya-yana），四是最上金剛乘（vajra-yana），也就是陀羅尼藏。一切法都從金剛乘的陀羅尼中流出。《神變鈔》中說，千流萬派起源於崑崙積石山，十二分經（dvadasanga-dharma）出於總持秘密之藏。另外，萬行都從陀羅尼中流出，意思是說真言中的每一個字都是無相法界（nirakara-dharmadhatu），萬行沒有不是從法界中流出的。所以持明藏儀軌經中說，唵（Om）字就是無相法界。《神變疏》中說，無相法界全是真言，真言全是無相法界。另外，真言也叫三藏，有持咒的人都號稱三藏，意思是說真言中的每一個字，都

【English Translation】 English version: Fifteenth, one will not commit suicide by doing things one shouldn't do. Furthermore, the Amoghapasa-hrdaya-dharani-sutra states that those who recite this mantra will attain eight victories at the time of death: First, at the time of death, one will see Avalokiteśvara (觀自在菩薩), appearing in the form of a bhiksu (苾芻), appearing before them, rejoicing and comforting them. Second, one will die peacefully without any suffering. Third, when one is about to give up life, the eyes will not roll upwards, the mouth will not yawn, the hands will not move randomly, the feet will not stretch or curl up, there will be no incontinence, and one will not fall from the bed. Fourth, when one is about to give up life, one will maintain correct mindfulness and have no distracting thoughts. Fifth, one will not die face down. Sixth, when one is about to give up life, one will attain endless eloquence. Seventh, after giving up life, one can be reborn in the pure lands of all Buddhas according to one's wishes. Eighth, one will always be with good friends and never be separated.

Furthermore, the Eleven-Faced Avalokiteśvara Dharani Sutra states that those who recite this mantra will attain four merits: First, at the time of death, one will see all the Buddhas. Second, one will never fall into the evil realms. Third, one will not die due to dangerous calamities. Fourth, one will be reborn in Sukhavati (極樂世界).

Sixth is the Gate of the Original Source of the Teachings and Practices of All Buddhas, meaning that all Buddhas are born from dharanis (陀羅尼). The Laukika-sutra states that mantras (真言) are the mothers of all Buddhas and the seeds of Buddhahood. Without mantras, one will ultimately not attain Anuttara-samyak-sambodhi (無上正覺). Furthermore, the teachings of the Tripitaka (三藏) all originate from dharanis. Therefore, in the Supreme Great Vehicle Jewel King Sutra, it is said that there are four vehicles: First, the Sravaka-yana (聲聞乘), second, the Pratyeka-buddha-yana (緣覺乘), third, the Vaipulya-yana (方廣大乘), and fourth, the Supreme Vajra-yana (金剛乘), which is the Dharani Treasury. All dharmas flow from the Dharanis of the Vajra-yana. The Shenbian Chao states that thousands of streams and ten thousand tributaries originate from the Kunlun and Jishi Mountains, and the twelve divisions of scripture (dvadasanga-dharma) come from the secret treasury of total retention. Furthermore, all practices flow from dharanis, meaning that each and every syllable in a mantra is the Nirakara-dharmadhatu (無相法界), and all practices flow from the Dharmadhatu. Therefore, the Holding-the-Light-Treasury Ritual Sutra states that the syllable Om (唵) is the Nirakara-dharmadhatu. The Shenbian Shu states that the Nirakara-dharmadhatu is entirely mantra, and mantra is entirely the Nirakara-dharmadhatu. Furthermore, mantras are also called the Tripitaka, and those who hold mantras are called the Tripitaka, meaning that each and every syllable in a mantra is

含戒定慧三。且萬行不出六度。六度不離三學。既真言名三藏。即知真言總含萬行。真言是總行。其餘法門是支流行門也(問曰上引經云。陀羅尼是禪定藏。百千三昧常現前故。今又說真言總含三藏。即知真言備含一切禪定之門。何以今時禪者不許持咒耶。答云準諸傳記。竺天華夏。古來禪德眾善奉行。何況神咒是無相定門諸佛心印耶。故白傘蓋陀羅尼頌云。開無相門圓寂宗。字字觀照金剛定。又云瑜珈妙旨傳心印。摩訶衍行總持門。如龍樹菩薩準傳燈錄。是西天禪宗第十四祖。節略持明藏經。弘揚準提神咒。一行禪師是中夏聖人。贊述神變真言。智者禪師得宿命通。廣示持咒軌儀。契符禪師。人問最上乘法。直教持誦密言。古來禪師豈不許持咒耶。又禪宗既說一切諸法皆是真如。持誦真言豈非是真如耶。今有或禪或講見弘密咒。恐失己利心生嫉妒者。請現在未來堤防惡報。故佛頂無垢光明陀羅尼經說。昔無垢婆羅門。為人宣說秘密神咒。有光明長者。先有多人歸仰。恐失利己而生噁心。興噁心已便得癩病。受大苦惱直至命終。墮于無間大地獄中。受苦一劫又墮傍生中。受苦一劫復生地獄中。受苦一劫方得為人。生無兩目以宿緣力再遇無垢婆羅門。作大苾芻宣說密咒。聞之歡喜承彼咒力。死生天上等上說謗之獲益。但

【現代漢語翻譯】現代漢語譯本：包含戒、定、慧三學。並且所有的修行都離不開六度（佈施、持戒、忍辱、精進、禪定、智慧），而六度又離不開戒、定、慧三學。既然真言被稱為三藏，那麼就知道真言總括了所有的修行。真言是總體的修行方法，其他的法門是分支的修行方法。（問：前面引用的經文說，『陀羅尼是禪定之藏，百千三昧常常顯現於前』，現在又說真言總括三藏，那麼就知道真言完備地包含了所有的禪定之門。為什麼現在的禪宗修行者不允許持咒呢？答：根據各種傳記記載，無論是印度還是中國，古代的禪宗大德都普遍奉行各種善行，更何況神咒是無相的禪定之門，是諸佛的心印呢？所以《白傘蓋陀羅尼》的頌詞說：『開啟無相之門，圓滿寂滅之宗，字字觀照，金剛禪定。』又說：『瑜伽的精妙旨意，是心印的傳承，摩訶衍的修行，是總持之門。』例如龍樹菩薩，根據《傳燈錄》記載，是西天禪宗第十四祖，他節選並整理了《持明藏經》，弘揚準提神咒。一行禪師是中國的聖人，他讚揚並闡述了神變的真言。智者禪師獲得了宿命通，廣泛地開示了持咒的儀軌。契符禪師，有人向他請教最上乘的佛法，他直接教人持誦密言。古代的禪師難道不允許持咒嗎？而且禪宗既然說一切諸法都是真如，那麼持誦真言難道不是真如嗎？現在有些人，或者修禪或者講經，看到弘揚秘密真言，恐怕失去自己的利益，心生嫉妒，請這些人現在和未來都要提防惡報。所以《佛頂無垢光明陀羅尼經》說，過去有一位無垢婆羅門，為人宣說秘密神咒，有一位光明長者，之前有很多信徒歸仰他，恐怕失去自己的利益，就生起了噁心。生起噁心之後，就得了癩病，遭受巨大的痛苦直到命終，墮入無間大地獄中，受苦一劫，又墮入傍生道中，受苦一劫，又墮入地獄中，受苦一劫，才得以轉生為人，但是生下來就沒有雙眼。因為過去世的因緣，再次遇到了無垢婆羅門，他成為一位大比丘，宣說秘密神咒，光明長者聽了之後非常歡喜，憑藉咒語的力量，死後轉生到天上等等。上面說的是誹謗的罪過和獲得的利益，但是……

【English Translation】 English version: It includes the three studies of morality (戒), concentration (定), and wisdom (慧). Moreover, all practices are inseparable from the Six Perfections (六度): generosity, morality, patience, diligence, concentration, and wisdom, which in turn are inseparable from the three studies of morality, concentration, and wisdom. Since 'mantra' (真言) is named the 'Three Baskets' (三藏), it is known that mantra encompasses all practices. Mantra is the overall practice, while other Dharma methods are branch practices. (Question: The scripture quoted above says, 'Dharani is the treasury of Samadhi (禪定藏), and hundreds of thousands of Samadhis constantly appear before one.' Now it is said that mantra encompasses the Three Baskets, so it is known that mantra completely includes all the doors of Samadhi. Why do contemporary Chan practitioners not allow mantra recitation? Answer: According to various records, both in India and China, ancient Chan masters universally practiced all kinds of good deeds, let alone that divine mantras are the door to formless Samadhi and the mind-seal of all Buddhas? Therefore, the verse of the 'White Umbrella Dharani' says: 'Opening the door of no-form, perfecting the school of stillness, each word illuminates, Vajra Samadhi.' It also says: 'The subtle meaning of Yoga is the transmission of the mind-seal, the practice of Mahayana is the door of total retention.' For example, Nagarjuna Bodhisattva, according to the 'Transmission of the Lamp' (傳燈錄), was the fourteenth patriarch of the Chan school in India. He selected and compiled the 'Holding-the-Light Treasury Scripture' (持明藏經), and promoted the Cundi mantra (準提神咒). The monk Yi Xing (一行禪師) was a sage of China, he praised and elaborated on the transformative mantras. Chan Master Zhi Zhe (智者禪師) attained the power of knowing past lives, and widely expounded the rituals of mantra recitation. Chan Master Qi Fu (契符禪師), when asked about the supreme Dharma, directly taught people to recite secret mantras. Did ancient Chan masters not allow mantra recitation? Moreover, since the Chan school says that all Dharmas are Suchness (真如), is not mantra recitation Suchness? Now there are some people, either practicing Chan or lecturing on scriptures, who, seeing the promotion of secret mantras, fear losing their own benefits and become jealous. Let these people beware of evil retribution in the present and future. Therefore, the 'Immaculate Light Dharani Sutra of the Buddha's Crown' (佛頂無垢光明陀羅尼經) says that in the past there was an Immaculate Brahmin (無垢婆羅門) who proclaimed secret mantras for people. There was a Bright Elder (光明長者) who previously had many followers who revered him. Fearing the loss of his own benefits, he developed evil thoughts. After developing evil thoughts, he contracted leprosy, suffered greatly until his death, and fell into the Avici Great Hell (無間大地獄), suffering for one kalpa (劫). He then fell into the animal realm (傍生道), suffering for one kalpa, and then fell into hell again, suffering for one kalpa, before being reborn as a human, but he was born without eyes. Due to past karma, he encountered the Immaculate Brahmin again, who had become a great Bhikshu (大比丘) and was proclaiming secret mantras. The Bright Elder listened with great joy, and by the power of the mantra, he was reborn in the heavens after death, and so on. The above describes the faults of slander and the benefits obtained, but...

有遠益非無謗罪。如光明長者是也。蓋為密咒是諸佛心印。有無量明王諸天龍神等護持。致使謗之者現世多得癩病。奉勸時流切宜慎之)。

七四眾易脩金剛守護門者。謂一切四眾但解言語者。行住坐臥四威儀中而易誦習。又但口誦便是真行。能除煩惱安樂法身。不假備通教典如病人得藥服之。便能除病身安。不在廣會醫書。故般若經云。總持猶妙藥。亦如天甘露。能療眾惑病。服者常安樂。佛頂陀羅尼疏云。齋戒不稟而自備。果證不遠而不可。消難獲利自行化他。因人果人靡不由此而辦其事。又曼荼羅疏云。念如來之神咒。心心暗契如來心。諷菩薩之密言。愿愿冥符菩薩愿。何生死而不逃。何涅槃而不得。若依余宗修行。須要廣知聖教明悟真心。然後修行方是正行。若未悟而修皆非正行。如世病人。須要廣知醫書明閑藥性。方得治病者。即萬中難得一也。是知神咒行門省略功德甚深。普引七眾速至菩提。最為要道故義凈三藏云。昇天乘龍役使百神。利生之道唯咒是親。問曰夫依顯教。須得依教生信依信生解。依解起行行成得果。今密宗神咒不令生解。但誦持之便得道果。既越常規難以生信。答曰如世間病人不解醫方。遇神妙藥而服食之。便得病除身安。彼既不解藥性。何得病除身安。世藥尚爾。況如來不思議

【現代漢語翻譯】現代漢語譯本：有長遠的利益卻免不了被誹謗的罪過，就像光明長者那樣。因為密咒是諸佛的心印，有無量的明王、諸天、龍神等護持，以至於誹謗它的人現世多會得癩病。奉勸現在的修行人一定要謹慎對待。

四眾（比丘、比丘尼、優婆塞、優婆夷）容易修持金剛守護門的原因是，一切四眾只要懂得語言，在行、住、坐、臥四種威儀中都很容易誦習。而且只要口誦就是真正的修行，能去除煩惱，安樂法身。不需要通曉各種教典，就像病人得到藥服用后，就能去除疾病，身體安康，不需要廣泛地閱讀醫書。所以《般若經》說：『總持（Dharani）就像妙藥，也像天上的甘露，能治療各種迷惑的疾病，服用它的人常常安樂。』《佛頂陀羅尼疏》說：『齋戒自然完備，果位的證得不遠而且必然。消除災難，獲得利益，自己修行，教化他人，無論什麼樣的人，都能由此成就。』又《曼荼羅疏》說：『唸誦如來的神咒，心與如來的心暗中契合；諷誦菩薩的密言，愿與菩薩的愿暗中相符。』怎麼會逃脫不了生死？又怎麼會得不到涅槃？如果依照其他宗派修行，必須要廣泛地瞭解聖教，明悟真心，然後修行才是正行。如果還沒有領悟就修行，都不是正行。就像世間的病人，必須要廣泛地瞭解醫書，明白藥性，才能治病，這樣的人即使在萬人中也難得一個。由此可知，神咒的修行法門簡略而功德甚深，普遍引導七眾（比丘、比丘尼、優婆塞、優婆夷、式叉摩那、沙彌、沙彌尼）迅速到達菩提，是最為重要的途徑。所以義凈三藏說：『昇天、乘龍、役使百神，利益眾生的方法，只有咒語最為親近。』

問：依照顯教，必須依教產生信心，依信心產生理解，依理解開始行動，行動成就才能得到結果。現在密宗的神咒不讓人產生理解，只要誦持就能得到道果，這超越了常規，難以讓人產生信心。

答：就像世間的病人不瞭解醫方，遇到神奇的藥物而服用它，就能去除疾病，身體安康。他既然不瞭解藥性，怎麼能去除疾病，身體安康呢？世間的藥物尚且如此，更何況如來不可思議的...

【English Translation】 English version: There are far-reaching benefits but inevitable slanders, just like the Elder Subhuti (Guangming Zhangzhe). This is because the secret mantra is the mind-seal of all Buddhas, protected by countless Vidyarajas (Mingwang), devas (Zhutian), nagas (Longshen), and others, so that those who slander it often suffer from leprosy in this life. I advise current practitioners to be very cautious.

The reason why the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) can easily practice the Vajra Guardian Gate is that all fourfold assemblies, as long as they understand the language, can easily recite and practice it in the four dignities of walking, standing, sitting, and lying down. Moreover, just reciting it is true practice, which can remove afflictions and bring peace and joy to the Dharma body. It is not necessary to be well-versed in various scriptures, just like a patient who takes medicine and can get rid of the disease and feel at ease, without having to read medical books extensively. Therefore, the Prajna Sutra says: 'Dharani (Zongchi) is like a wonderful medicine, also like heavenly nectar, which can cure various diseases of delusion, and those who take it are always happy.' The Commentary on the Surangama Mantra says: 'Precepts are naturally complete, and the attainment of fruition is not far away and inevitable. Eliminating disasters, obtaining benefits, practicing oneself, and transforming others, everyone can accomplish their goals through this.' Also, the Commentary on the Mandala says: 'Reciting the divine mantra of the Tathagata (Rulai), the mind secretly corresponds to the mind of the Tathagata; chanting the secret words of the Bodhisattva, the vows secretly correspond to the vows of the Bodhisattva.' How can one not escape from birth and death? And how can one not attain Nirvana? If one practices according to other schools, one must extensively understand the sacred teachings and clearly realize the true mind, and then practice is the right practice. If one practices without enlightenment, it is not the right practice. Just like a patient in the world, one must extensively understand medical books and understand the properties of medicines in order to cure the disease, and such a person is rare even among ten thousand. From this, it can be seen that the practice of divine mantras is simple and the merits are profound, universally guiding the seven assemblies (bhikshus, bhikshunis, upasakas, upasikas, siksamana, sramanera, sramanerika) to quickly reach Bodhi, which is the most important path. Therefore, the Tripitaka Master Yijing said: 'Ascending to heaven, riding dragons, and employing hundreds of gods, the way to benefit sentient beings is only through mantras.'

Question: According to the exoteric teachings, one must generate faith based on the teachings, generate understanding based on faith, start action based on understanding, and achieve results when the action is accomplished. Now, the secret mantras of the esoteric school do not allow people to generate understanding, but one can attain the fruit of the path by simply reciting them, which transcends the norm and makes it difficult for people to generate faith.

Answer: Just like a patient in the world who does not understand medical prescriptions, but encounters a miraculous medicine and takes it, he can get rid of the disease and feel at ease. Since he does not understand the properties of the medicine, how can he get rid of the disease and feel at ease? Worldly medicines are like this, let alone the inconceivable...

咒耶。又如來之教不可以一理推。既言顯密有異。不須一𤳖要解。起信鈔云。膠柱調絃全歸愚者。守株待兔且非智人。唯宜信而持之速得道果。若不生信空無所獲。大悲心經說。誦持咒者。一切所求皆得果遂。唯除于咒生疑。又云若有生疑不信。其人百萬劫中。常處惡道不聞三寶。又諸經說。真言行者四威儀中。有無量天龍八部。諸金剛眾常守護之。故廣大圓滿無礙大悲心陀羅尼經云。誦持陀羅尼者是無畏藏。龍天善神常護持故。又云若能如法誦咒。即有一切善神龍王金剛密跡。常隨衛護不離其側。如護眼睛如護己命。又持咒者若在空山曠野獨宿孤眠。是諸善神番代宿衛辟除災障。若在深山迷失道路。善神王化作善人示其正道。若逢賊陣被他抄掠墮落他國。善神龍王接還本土。若在山林曠野乏少水火。龍王護故化出水火。故彼頌云。龍天眾聖同慈護。百千三昧頓熏修。又大佛頂陀羅尼經說。設有眾生於散亂心口持神咒常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族。一一皆有諸金剛眾而為眷屬。晝夜常隨侍衛此人。縱令魔王求其方便終不可得。諸小鬼神去此善人十由旬外。若魔眷屬欲來侵擾是善人者。諸金剛眾而以寶杵。殞碎其首猶如微塵。恒令此人所作如願。故彼頌云。八萬四千金剛眾。行住坐臥每隨身。密部諸

【現代漢語翻譯】咒語是這樣的。而且如來的教法不能用一個道理來推斷。既然說了顯教和密教有所不同，就不必用一種固定的方式來解釋。起信鈔中說：『膠柱鼓瑟，完全是愚蠢的人；守株待兔，也不是聰明的人。』只是應該相信並堅持它，迅速獲得道果。如果不產生信心，就什麼也得不到。《大悲心經》說：『誦持咒語的人，一切所求都能得到實現，唯獨對咒語產生懷疑的人除外。』又說：『如果有人產生懷疑不相信，這個人百萬劫中，常常處於惡道，聽不到佛法僧三寶。』又有經典說，真言行者在行住坐臥四威儀中，有無量的天龍八部，諸金剛眾常常守護著他。所以《廣大圓滿無礙大悲心陀羅尼經》說：『誦持陀羅尼的人是無畏的寶藏，因為有龍天善神常常護持。』又說：『如果能如法誦咒，就有一切善神、龍王、金剛密跡，常常跟隨衛護，不離開他的身邊，像保護眼睛一樣，像保護自己的生命一樣。』又持咒的人如果在空山曠野獨自睡覺，這些善神會輪流值班守護，避除災難。如果在深山迷失道路，善神會化作好人，指示正確的道路。如果遇到賊兵被抄掠，墮落到其他國家，善神龍王會接他回到本土。如果在山林曠野缺少水火，龍王會因為護持而化出水火。』所以那首偈頌說：『龍天眾聖一同慈悲守護，百千三昧立刻熏修。』又《大佛頂陀羅尼經》說：『假如有眾生以散亂心口持神咒，常常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族，每一個都有諸金剛眾作為眷屬，日夜常常隨侍衛護這個人。即使魔王想找機會也終究不可能。諸小鬼神遠離這個善人十由旬之外。如果魔的眷屬想來侵擾這個善人，諸金剛眾會用寶杵，擊碎他們的頭，像微塵一樣。常常使這個人所做的事情如願。』所以那首偈頌說：『八萬四千金剛眾，行走站立坐臥都跟隨在身邊。』密部的諸咒耶 (mantra)。又如來之教不可以一理推。既言顯密有異。不須一概 (yīgài, generally) 要解。起信鈔云。膠柱調絃全歸愚者。守株待兔且非智人。唯宜信而持之速得道果。若不生信空無所獲。《大悲心經》說。誦持咒者。一切所求皆得果遂。唯除于咒生疑。又云若有生疑不信。其人百萬劫中。常處惡道不聞三寶。又諸經說。真言行者四威儀中。有無量天龍八部。諸金剛眾常守護之。故《廣大圓滿無礙大悲心陀羅尼經》云。誦持陀羅尼者是無畏藏。龍天善神常護持故。又云若能如法誦咒。即有一切善神龍王金剛密跡。常隨衛護不離其側。如護眼睛如護己命。又持咒者若在空山曠野獨宿孤眠。是諸善神番代宿衛辟除災障。若在深山迷失道路。善神王化作善人示其正道。若逢賊陣被他抄掠墮落他國。善神龍王接還本土。若在山林曠野乏少水火。龍王護故化出水火。故彼頌云。龍天眾聖同慈護。百千三昧頓熏修。又《大佛頂陀羅尼經》說。設有眾生於散亂心口持神咒常有八萬四千那由他 (nayuta) 恒河沙俱胝 (kùzhī, koti) 金剛藏王菩薩種族。一一皆有諸金剛眾而為眷屬。晝夜常隨侍衛此人。縱令魔王求其方便終不可得。諸小鬼神去此善人十由旬 (yōuxún, yojana) 外。若魔眷屬欲來侵擾是善人者。諸金剛眾而以寶杵。殞碎其首猶如微塵。恒令此人所作如願。故彼頌云。八萬四千金剛眾。行住坐臥每隨身。密部諸

【English Translation】 This is the mantra. Moreover, the teachings of the Tathagata cannot be inferred by a single principle. Since it is said that the exoteric and esoteric teachings are different, there is no need to interpret them in a fixed way. The Commentary on the Awakening of Faith says: 'To tune a string with glue fixed to the bridge is entirely for fools; waiting for a rabbit by a stump is not for the wise.' One should simply believe and uphold it, quickly attaining the fruit of the path. If faith is not generated, nothing will be gained. The Great Compassion Heart Sutra says: 'Those who recite and uphold the mantra will have all their wishes fulfilled, except for those who doubt the mantra.' It also says: 'If there are those who doubt and do not believe, they will constantly be in evil realms for millions of kalpas, unable to hear the Three Jewels (Buddha, Dharma, Sangha).' Furthermore, various sutras say that among the four dignities (walking, standing, sitting, and lying down) of a mantra practitioner, there are countless Devas, Nagas, and the Eight Classes of beings, and various Vajra beings constantly protecting them. Therefore, the Great Compassionate Heart Dharani Sutra says: 'Those who recite and uphold the dharani are a treasury of fearlessness, because they are constantly protected by Devas, Nagas, and benevolent spirits.' It also says: 'If one can recite the mantra according to the Dharma, then all benevolent spirits, Dragon Kings, and Vajra secret traces will constantly follow and protect them, never leaving their side, like protecting their eyes, like protecting their own lives.' Furthermore, if a mantra practitioner sleeps alone in an empty mountain wilderness, these benevolent spirits will take turns guarding and warding off disasters. If one gets lost in a deep mountain, the benevolent spirits will transform into good people and show the correct path. If one encounters bandits and is plundered, falling into another country, the benevolent spirits and Dragon Kings will bring them back to their homeland. If one lacks water and fire in the mountains and wilderness, the Dragon Kings will manifest water and fire because of their protection.' Therefore, the verse says: 'Devas, Nagas, and all the sages together compassionately protect, hundreds of thousands of samadhis are instantly cultivated.' Furthermore, the Surangama Dharani Sutra says: 'If there are sentient beings who recite the divine mantra with a scattered mind, there will always be eighty-four thousand nayutas (nayuta) of Ganges sands kotis (koti) of Vajra Treasury King Bodhisattva lineages, each with various Vajra beings as their retinue, constantly attending and protecting this person day and night. Even if the demon king seeks an opportunity, it will ultimately be impossible. All the small ghosts and spirits will stay ten yojanas (yojana) away from this good person. If the demon's retinue wants to invade this good person, the Vajra beings will use their precious vajras to shatter their heads like dust. They will constantly make this person's actions as desired.' Therefore, the verse says: 'Eighty-four thousand Vajra beings, follow every step, whether walking, standing, sitting, or lying down.' The esoteric teachings of the Mantra. Moreover, the teachings of the Tathagata cannot be inferred by a single principle. Since it is said that the exoteric and esoteric teachings are different, there is no need to interpret them in a fixed way. The Commentary on the Awakening of Faith says: 'To tune a string with glue fixed to the bridge is entirely for fools; waiting for a rabbit by a stump is not for the wise.' One should simply believe and uphold it, quickly attaining the fruit of the path. If faith is not generated, nothing will be gained. The Great Compassion Heart Sutra says: 'Those who recite and uphold the mantra will have all their wishes fulfilled, except for those who doubt the mantra.' It also says: 'If there are those who doubt and do not believe, they will constantly be in evil realms for millions of kalpas, unable to hear the Three Jewels.' Furthermore, various sutras say that among the four dignities of a mantra practitioner, there are countless Devas, Nagas, and the Eight Classes of beings, and various Vajra beings constantly protecting them. Therefore, the Great Compassionate Heart Dharani Sutra says: 'Those who recite and uphold the dharani are a treasury of fearlessness, because they are constantly protected by Devas, Nagas, and benevolent spirits.' It also says: 'If one can recite the mantra according to the Dharma, then all benevolent spirits, Dragon Kings, and Vajra secret traces will constantly follow and protect them, never leaving their side, like protecting their eyes, like protecting their own lives.' Furthermore, if a mantra practitioner sleeps alone in an empty mountain wilderness, these benevolent spirits will take turns guarding and warding off disasters. If one gets lost in a deep mountain, the benevolent spirits will transform into good people and show the correct path. If one encounters bandits and is plundered, falling into another country, the benevolent spirits and Dragon Kings will bring them back to their homeland. If one lacks water and fire in the mountains and wilderness, the Dragon Kings will manifest water and fire because of their protection.' Therefore, the verse says: 'Devas, Nagas, and all the sages together compassionately protect, hundreds of thousands of samadhis are instantly cultivated.' Furthermore, the Surangama Dharani Sutra says: 'If there are sentient beings who recite the divine mantra with a scattered mind, there will always be eighty-four thousand nayutas (nayuta) of Ganges sands kotis (koti) of Vajra Treasury King Bodhisattva lineages, each with various Vajra beings as their retinue, constantly attending and protecting this person day and night. Even if the demon king seeks an opportunity, it will ultimately be impossible. All the small ghosts and spirits will stay ten yojanas (yojana) away from this good person. If the demon's retinue wants to invade this good person, the Vajra beings will use their precious vajras to shatter their heads like dust. They will constantly make this person's actions as desired.' Therefore, the verse says: 'Eighty-four thousand Vajra beings, follow every step, whether walking, standing, sitting, or lying down.' The esoteric teachings of the

經廣說護持。誦咒之人慾要知者。請看藏教。

八令凡同佛如來歸命門者。謂真言行者持誦神咒課數滿時。身語意三所作善惡之業。皆成無漏功德法門。故白傘蓋頌云。誦滿一萬八千遍。遍遍入于無相定。號成堅固金剛幢。自在得名人中佛。縱使罵詈不為過。諸天常聞梵語聲。大悲心陀羅尼經云。誦持陀羅尼者。口中所出言音若善若惡。一切天龍聞者皆是清凈法音。又偈云。譬如靈丹藥。點鐵成金寶。誦持陀羅尼。變凡作賢聖。又神變疏云。真言行者能令三業。即同本尊三業。又持咒行者。得諸佛歸命故。佛頂偈云十方世界諸如來。護念歸命受持者是也。

九具自他力現成菩提門者。謂顯教中有自力他力二門。十住論唸佛鏡等說。一自力門。謂修六度萬行等。名難行道。如人陸地步行千里程則遲到。二他力門。謂唸佛等名易行道。如人水路乘船行千里程則疾到。今真言中密具自他二力。謂大乘寶王等諸經中說。真言行者日日得具。六波羅蜜圓滿功德。又佛頂頌云。不持齋者名持齋。不持戒者名持戒。僧破二百五十戒。比丘尼犯八波羅。聞唸佛頂陀羅尼。便得具足聲戒(彼佛頂疏云。菩薩行門隨行則具。今不行而備蓋神咒之力具足萬行。斯言不誣矣)。則是自力門。又真言中每一一字。皆是諸佛全身。末法

【現代漢語翻譯】現代漢語譯本：經文廣為宣說護持。誦咒之人想要了解更多，請參考藏教經典。

八、凡是與佛如來歸命門相同者：指的是真言行者持誦神咒達到一定數量時，身、語、意三方面所做的善惡之業，都會轉變成無漏的功德法門。所以白傘蓋頌中說：『誦滿一萬八千遍，遍遍入于無相定，號成堅固金剛幢，自在得名人中佛，縱使罵詈不為過，諸天常聞梵語聲。』《大悲心陀羅尼經》中說：『誦持陀羅尼者，口中所出言音若善若惡，一切天龍聞者皆是清凈法音。』又有偈語說：『譬如靈丹藥，點鐵成金寶，誦持陀羅尼，變凡作賢聖。』《神變疏》中說：真言行者能令三業，即同本尊三業。又持咒行者，得諸佛歸命故。《佛頂偈》云：『十方世界諸如來，護念歸命受持者』就是這個意思。

九、具備自力他力現成菩提門者：顯教中有自力和他力二門。《十住論》、《唸佛鏡》等書中說：一是自力門，指的是修六度（dana paramita 佈施波羅蜜，sila paramita 持戒波羅蜜，ksanti paramita 忍辱波羅蜜，virya paramita 精進波羅蜜，dhyana paramita 禪定波羅蜜，prajna paramita 般若波羅蜜）萬行等，稱為難行道，就像人在陸地上步行千里，到達目的地會很慢。二是他力門，指的是念佛等，稱為易行道，就像人在水路上乘船行駛千里，到達目的地會很快。現在真言中秘密具備自力和他力兩種力量。如《大乘寶王經》等諸多經典中說，真言行者每天都能具備六波羅蜜圓滿的功德。又《佛頂頌》中說：『不持齋者名持齋，不持戒者名持戒，僧破二百五十戒，比丘尼犯八波羅（pārājika，比丘尼戒律中最重的罪名），聞唸佛頂陀羅尼，便得具足聲戒』（《佛頂疏》中說：菩薩行門隨行則具，今不行而備蓋神咒之力具足萬行，斯言不誣矣）。這就是自力門。而且真言中的每一個字，都是諸佛的全身。末法

【English Translation】 English version: This sutra is widely explained and upheld. Those who recite mantras and wish to know more should refer to the Tibetan Buddhist scriptures.

Those who are the same as the refuge-taking gate of the Buddhas and Tathagatas: This refers to when a mantra practitioner recites and upholds divine mantras to a certain number, the good and bad deeds done by body, speech, and mind will all be transformed into undefiled merit and Dharma gates. Therefore, the White Umbrella Praise says: 'Recite fully eighteen thousand times, each time entering into the samadhi of no-form, named the Vajra Banner of Firmness, freely attaining the name 'Buddha among Humans,' even if scolded, it is not a fault, the devas constantly hear the voice of Brahma.' The Great Compassion Dharani Sutra says: 'Those who recite and uphold the dharani, the sounds that come out of their mouths, whether good or bad, all the nagas and devas who hear them are pure Dharma sounds.' Also, there is a verse that says: 'Like a miraculous elixir, turning iron into gold, reciting and upholding the dharani, transforming the ordinary into the wise and holy.' The Commentary on Divine Transformation says: 'Mantra practitioners can make their three karmas the same as the three karmas of the principal deity.' Also, mantra practitioners attain the refuge of all Buddhas. The Buddha Top Knot Verse says: 'The Tathagatas of the ten directions, protect and remember those who take refuge and uphold [the dharani].' This is the meaning.
Those who possess both self-power and other-power to manifest Bodhi: In the exoteric teachings, there are two gates: self-power and other-power. The Treatise on the Ten Stages, the Mirror of Buddha Recitation, and other texts say: First, the gate of self-power refers to cultivating the six perfections (dana paramita: perfection of giving, sila paramita: perfection of morality, ksanti paramita: perfection of patience, virya paramita: perfection of vigor, dhyana paramita: perfection of meditation, prajna paramita: perfection of wisdom) and myriad practices, which is called the difficult path, like a person walking thousands of miles on land, arriving slowly. Second, the gate of other-power refers to reciting the Buddha's name, which is called the easy path, like a person traveling thousands of miles by boat on water, arriving quickly. Now, the esoteric teachings secretly possess both self-power and other-power. As the Great Vehicle Jewel King Sutra and other sutras say, mantra practitioners can daily possess the complete merit of the six perfections. Also, the Buddha Top Knot Praise says: 'One who does not observe a fast is named as observing a fast, one who does not uphold precepts is named as upholding precepts, a monk who breaks the two hundred and fifty precepts, a nun who commits the eight pārājikas (pārājika: the most severe offense for a bhiksuni), upon hearing and reciting the Buddha Top Knot Dharani, will attain the complete precepts.' (The Commentary on the Buddha Top Knot says: 'The Bodhisattva's practice gate is complete with practice, but now, without practice, the power of the divine mantra is sufficient to complete myriad practices, these words are not false'). This is the gate of self-power. Moreover, each and every syllable in the mantra is the entire body of all Buddhas. The end of Dharma

中一字咒經云。吾滅度之後變身作此咒等。即是他力門。又諸經說。真言行者現世能成無上菩提。故樓閣經云。我與無量俱胝百千劫。雖行苦行猶不得菩提。由才聞陀羅尼故。加行相應便成正覺。又五字陀羅尼頌云。諸佛本誓力。現成諸聖事。即於一坐中。便成最正覺。又陀羅尼序云。若覺蘊於心。即凡夫三業成功德聚。只於此生便得菩提。何勞修進多劫。又神變疏判陀羅尼。為大不思議成佛神通乘。謂依余門成佛。如乘羊馬行千里程。經久方到。依陀羅尼門成佛。如乘神通行千里程。舉意便到所至處。雖無異所乘法有遲疾也。又余門成佛。如磨黃石取如意珠。依真言門成佛。如神通力取如意珠。又云如余菩薩為求菩提。雖難行苦行如救頭然經無量劫。尚不能得如是成就。真言行者不虧法則。只於此生得菩提也故神變鈔云。頓超地位譬之以神通。速離纏痾喻之以咒術。又大教王經云。若不依秘密課誦修行。終不成於無上菩提也。

十諸佛如來尚乃求學門者。如大乘莊嚴寶王經說。諸佛亦求神咒。何況凡夫而不持誦耶。故彼經說。觀音菩薩一毛孔中有無量國土無量諸佛菩薩等。普賢菩薩入觀音一毛孔中。經十二年不知分齊。又云觀音有六字大明陀羅尼。一切如來皆不知其所得之處。因位菩薩云何得知。乃至說蓮華

【現代漢語翻譯】現代漢語譯本：《中一字咒經》中說：『我滅度之後，變身作此咒等』，這就是他力門（指依靠佛菩薩的力量）。而且許多經典都說，修持真言的人現世就能成就無上菩提（最高的覺悟）。所以《樓閣經》中說：『我與無量俱胝百千劫（極長的時間單位），雖然修行苦行，仍然不能得到菩提，由於才聽到陀羅尼（咒語），加行相應，便成就正覺（正確的覺悟）。』又《五字陀羅尼頌》說：『諸佛本誓力，現成諸聖事，即於一坐中，便成最正覺。』又《陀羅尼序》說：『若覺蘊於心，即凡夫三業成功德聚，只於此生便得菩提，何勞修進多劫。』又《神變疏》判陀羅尼為大不思議成佛神通乘，意思是說，依靠其他法門成佛，就像乘坐羊馬行走千里路程，經過很久才能到達。依靠陀羅尼門成佛，就像乘坐神通，行走千里路程，舉意便到達所至之處，雖然沒有不同的乘坐方法，但有遲緩和快速的區別。又其他法門成佛，就像磨黃石來取得如意珠（能滿足願望的寶珠），依靠真言門成佛，就像用神通力來取得如意珠。又說，如同其他菩薩爲了求得菩提，雖然艱難地修行苦行，像救頭燃一樣經過無量劫，尚且不能得到這樣的成就，真言行者不違背法則，只於此生就能得到菩提。所以《神變鈔》說：『頓超地位譬之以神通，速離纏痾喻之以咒術。』又《大教王經》說：『若不依秘密課誦修行，終不成於無上菩提也。』

十方諸佛如來尚且求學此法門，如《大乘莊嚴寶王經》所說，諸佛也求神咒，何況凡夫而不持誦呢？所以該經說，觀音菩薩（Avalokiteśvara）一毛孔中有無量國土無量諸佛菩薩等，普賢菩薩（Samantabhadra）進入觀音菩薩一毛孔中，經過十二年也不知道邊際。又說觀音菩薩有六字大明陀羅尼（Om Mani Padme Hum），一切如來都不知道它所得之處，因位菩薩怎麼能夠知道呢？乃至說到蓮花。

【English Translation】 English version: The Zhong Yi Zi Zhou Jing (Sutra of the One-Word Dhāraṇī) says: 'After my Parinirvana (passing away), I will transform into this mantra, etc.' This is the Other-Power Gate (referring to relying on the power of Buddhas and Bodhisattvas). Moreover, many sutras say that practitioners of mantras can attain Anuttara-Samyak-Sambodhi (supreme enlightenment) in this very life. Therefore, the Lou Ge Jing (Sutra of the Pavilion) says: 'Even if I practice asceticism for immeasurable kotis (a large number) of hundreds of thousands of kalpas (an extremely long period of time), I still cannot attain Bodhi. Because I only heard the dhāraṇī (mantra), and with corresponding practice, I attained Right Enlightenment.' Furthermore, the Five-Syllable Dhāraṇī Gatha says: 'The power of the original vows of all Buddhas, immediately accomplishes all sacred deeds, and in one sitting, one attains the Most Right Enlightenment.' Also, the Preface to the Dhāraṇī says: 'If awakening is contained in the heart, then the three karmas (actions of body, speech, and mind) of ordinary beings become a collection of merits. In this very life, one attains Bodhi, so why bother cultivating for many kalpas?' Moreover, the Shen Bian Shu (Commentary on Divine Transformation) judges the dhāraṇī as the Great Inconceivable Buddha-Becoming Supernatural Vehicle, meaning that relying on other methods to become a Buddha is like riding a sheep or horse for a thousand li (a unit of distance), taking a long time to arrive. Relying on the dhāraṇī gate to become a Buddha is like riding supernatural powers, traveling a thousand li, and arriving at the destination with a thought. Although there are no different methods of riding, there are differences in slowness and speed. Furthermore, becoming a Buddha through other methods is like grinding yellow stones to obtain a cintāmaṇi (wish-fulfilling jewel), while becoming a Buddha through the mantra gate is like using supernatural power to obtain a cintāmaṇi. It also says that like other Bodhisattvas who seek Bodhi, even if they practice difficult asceticism like putting out a fire on their head for countless kalpas, they still cannot attain such accomplishment. Mantra practitioners who do not violate the rules can attain Bodhi in this very life. Therefore, the Shen Bian Chao (Notes on Divine Transformation) says: 'Instantly transcending positions is like using supernatural powers, and quickly leaving entangling illnesses is like using mantra techniques.' Also, the Da Jiao Wang Jing (Great Teaching King Sutra) says: 'If one does not rely on secret recitation and practice, one will never attain Anuttara-Samyak-Sambodhi.'

Even the Buddhas and Tathagatas of the ten directions still seek to learn this Dharma gate. As the Mahāyāna-alamkāra-rāja-sūtra (Great Vehicle Adornment King Sutra) says, the Buddhas also seek divine mantras, so how much more should ordinary beings not recite them? Therefore, the sutra says that in one pore of Avalokiteśvara (the Bodhisattva of Compassion), there are immeasurable lands, immeasurable Buddhas and Bodhisattvas, etc. Samantabhadra (the Bodhisattva of Universal Virtue) entered one pore of Avalokiteśvara and did not know the boundary after twelve years. It also says that Avalokiteśvara has the Six-Syllable Great Bright Dhāraṇī (Om Mani Padme Hum), which all Tathagatas do not know where it was obtained. How can Bodhisattvas in the causal stage know? It even speaks of the lotus flower.

上佛成佛竟。方經歷諸佛求此六字大明等。問曰佛具一切智。豈不知得陀羅尼也。答有三義。一者表此陀羅尼最勝最深。令人生於尊重。所以言佛不知而自求之。二者謂權教中佛。不能知得圓宗密咒。如小乘極果。不能知得大乘深法。三者密宗神咒即體便是圓圓果海。故佛不得。如釋大乘論說。圓圓海佛亦不得。今六字大明準提神咒即體便是圓圓果海也(今密部一切神咒。當顯教中所詮法也。實而論之具含能所詮。一切神咒說文。當顯教中能詮言也。今六字準提。當顯教中果海也。問曰寶王經。只言六字大明佛不知得。云何今說準提佛亦不知得。答云彼寶王經。說六字大明已便說準提。是知準提同是果海。又佛知佛說者真言。於五部中佛部中收。今準提獨出五部之外。若非圓圓果海是何法耶。又問曰夫真言者但是能詮言教即以聲名句文為體。何得判為圓圓果海。答云若作此問。蓋是未知密教宗旨。今密教中秘密神咒。即是所詮之法。一切說文。是能詮言。如上已說。又設縱神咒便屬能詮。若伸此問但是小乘之見解也。謂小乘教中能詮言教。多以聲名句文為體。大乘始教。或以聲名句文為體。或以唯識為體。終教中說。以無性真如為體。頓教之中。以絕待真如為體。圓教中說。或以十玄為體。或海印三昧為體。彼顯教中

【現代漢語翻譯】現代漢語譯本：上面講的是佛陀成就佛果的究竟。才經歷了諸佛，求得這六字大明咒等等。有人問：『佛陀具足一切智慧，難道不知道獲得陀羅尼嗎？』回答有三種意義：一者，表明此陀羅尼最殊勝最深奧，令人心生尊重。所以說佛陀不知而親自求之。二者，是指權教中的佛，不能知曉圓宗的秘密咒語。如同小乘的極果，不能知曉大乘的深奧佛法。三者，密宗的神咒，其本體就是圓圓果海，所以佛陀不能得到。如解釋《大乘論》所說，圓圓海佛也無法得到。現在六字大明咒、準提神咒，其本體就是圓圓果海。（現在密部的一切神咒，相當於顯教中所詮釋的法。實際上，它包含了能詮和所詮。一切神咒的解說文字，相當於顯教中能詮的言語。現在六字大明咒、準提咒，相當於顯教中的果海。）有人問：『《寶王經》只說六字大明咒佛陀不知曉，為什麼現在說準提咒佛陀也不知曉？』回答說，那部《寶王經》，說完六字大明咒之後，緊接著就說了準提咒，由此可知準提咒同樣是果海。而且佛陀知道、佛陀所說的真言，在五部之中屬於佛部所攝。現在準提咒獨自超出五部之外，如果不是圓圓果海，又是什麼法呢？又有人問：『真言只是能詮的言教，以聲名句文為本體，怎麼能判定為圓圓果海呢？』回答說，如果這樣問，那是還不瞭解密教的宗旨。現在密教中秘密的神咒，就是所詮釋的法，一切解說文字，是能詮的言語，如上面已經說過的。又假設神咒屬於能詮，如果提出這樣的問題，只是小乘的見解。小乘教中能詮的言教，多以聲名句文為本體。大乘始教，或者以聲名句文為本體，或者以唯識為本體。終教中說，以無性真如為本體。頓教之中，以絕待真如為本體。圓教中說，或者以十玄為本體，或者以海印三昧為本體。那些顯教中

【English Translation】 English version: The above discusses the ultimate attainment of Buddhahood by the Buddha. Only after experiencing all the Buddhas did he seek the Six-Syllable Great Bright Mantra (Six-Syllable Great Bright Mantra, refers to Om Mani Padme Hum) and so on. Someone asks: 'The Buddha possesses all wisdom, how could he not know how to obtain the Dharani (Dharani, a type of mantra)?' The answer has three meanings: First, it indicates that this Dharani is the most supreme and profound, causing people to generate respect. Therefore, it is said that the Buddha did not know it and sought it himself. Second, it refers to the Buddhas in the provisional teachings who cannot know the secret mantras of the perfect school. Just as the ultimate fruit of the Hinayana (Hinayana, 'smaller vehicle' of Buddhism) cannot know the profound Dharma of the Mahayana (Mahayana, 'greater vehicle' of Buddhism). Third, the divine mantras of the Tantric school are inherently the perfect and complete ocean of fruition, so the Buddha cannot obtain them. As explained in the commentary on the Mahayana Treatise, even the Buddha in the perfect and complete ocean cannot obtain it. Now, the Six-Syllable Great Bright Mantra and the Cundi Mantra (Cundi Mantra, a mantra associated with the Bodhisattva Cundi) are inherently the perfect and complete ocean of fruition. (Now, all the divine mantras of the Tantric section are equivalent to the Dharma explained in the exoteric teachings. In reality, they contain both the expresser and the expressed. The explanatory texts of all divine mantras are equivalent to the expressing words in the exoteric teachings. Now, the Six Syllables and the Cundi Mantra are equivalent to the ocean of fruition in the exoteric teachings.) Someone asks: 'The Treasure King Sutra (Treasure King Sutra, a Buddhist scripture) only says that the Buddha does not know how to obtain the Six-Syllable Great Bright Mantra, why do you now say that the Buddha also does not know how to obtain the Cundi Mantra?' The answer is that the Treasure King Sutra, after speaking of the Six-Syllable Great Bright Mantra, immediately speaks of the Cundi Mantra, from which it can be known that the Cundi Mantra is also the ocean of fruition. Moreover, the true words that the Buddha knows and speaks are collected in the Buddha section among the five sections. Now, the Cundi Mantra stands alone outside the five sections, if it is not the perfect and complete ocean of fruition, what Dharma is it? Someone also asks: 'Mantras are only expressive teachings, taking sound, name, sentence, and text as their substance, how can they be judged as the perfect and complete ocean of fruition?' The answer is that if you ask this, it is because you do not yet understand the tenets of the Tantric teachings. Now, in the secret teachings, the secret divine mantras are the Dharma being expressed, and all explanatory texts are the expressing words, as has been said above. Furthermore, even if the divine mantras belong to the expresser, if you raise such a question, it is only the view of the Hinayana. In the Hinayana teachings, the expressive teachings mostly take sound, name, sentence, and text as their substance. The initial teachings of the Mahayana either take sound, name, sentence, and text as their substance, or take consciousness-only as their substance. The final teachings say that they take no-self true thusness as their substance. In the sudden teachings, they take absolute true thusness as their substance. In the perfect teachings, they either take the Ten Profound Gates as their substance, or the Ocean Seal Samadhi as their substance. Those in the exoteric teachings

能詮之言尚爾。即是絕待真如十玄門等。況密宗神咒。當顯圓中一真法界耶。又釋摩訶衍論。據生滅門中能詮之教。會相歸性以真如為體。或多一心為體。真如門中即絕待真如為體。又甚深玄理論。不動本源論。此二論中廣略解說不二果海。當彼二論中能詮之言以何為體。以理推徴。即知以不二果海為體。彼能詮言當爾。即是不二果海。況今六字大明準提神咒。義當彼二論中所詮法耶。又自古諸師皆云。秘密神咒是諸佛心印。唯佛得知非因位所解。又今莊嚴寶王經說。佛亦不知神咒。若非圓圓果海是何法耶。愿諸學者。虛懷體之勿滯局情)。

問曰何以圓圓果海諸佛不得。答云謂圓圓果海。是本性成就之法表。非是諸佛修因斷障所得故。又表迥出因果之外故。所以言諸佛不得而自求之。據實而論諸佛皆知得也。故賢首云。性德果海即十方境界是也。問曰六字大明準提神咒。即是圓圓果海即是十佛境界。何以凡夫而得持誦。答云今密教中說。以真言不思議力。令凡夫三業同如來三業而得持誦。又密宗神咒。若據所知所解。即唯是諸佛境界。今位因凡夫。雖非知解但當持誦。自然滅障成德超凡入聖也。斯之一義。語驚俗聽理越常情。人既罕聞庸流難信。博學上智細而詳之。于上三義任情取捨。上來十門略述密部盡依

【現代漢語翻譯】現代漢語譯本：能詮之言尚且如此（指能表達真如十玄門等深奧教義的言語已經非常殊勝），更何況密宗的神咒呢？它當然能彰顯圓融中的一真法界啊！又如《釋摩訶衍論》，根據生滅門中的能詮之教，會合現象歸於本性，以真如為本體，或者以多一心為本體。在真如門中，則以絕待真如為本體。還有《甚深玄理論》和《不動本源論》，這兩部論中廣略地解釋了不二果海。那麼，這兩部論中的能詮之言以什麼為本體呢？以理推斷，就知道是以不二果海為本體。那些能詮之言尚且如此，即是不二果海，更何況現在的六字大明咒和準提神咒，其意義相當於那兩部論中所詮釋的法啊！而且自古以來的各位祖師都說，秘密神咒是諸佛的心印，只有佛才能知曉，不是因位菩薩所能理解的。現在《莊嚴寶王經》中說，佛也不知道神咒。如果不是圓圓果海，那又是什麼法呢？希望各位學者，虛心體會，不要拘泥於侷限的情感）。

有人問：為什麼圓圓果海諸佛不能得到呢？回答說：所謂的圓圓果海，是本性成就的法表，不是諸佛通過修因斷障所能得到的。而且它也表明了超越因果之外的境界。所以說諸佛不能得到，而要自己去尋求。但實際上，諸佛都是知曉並得到的。所以賢首大師說，性德果海就是十方境界。有人問：六字大明咒和準提神咒，就是圓圓果海，就是十佛境界，為什麼凡夫可以持誦呢？回答說：現在密教中說，通過真言不可思議的力量，使凡夫的身口意三業與如來的身口意三業相同，從而可以持誦。而且密宗神咒，如果根據所知所解，那確實只是諸佛的境界。但現在處於因位的凡夫，即使不能知解，只要持誦，自然就能消除業障，成就功德，超越凡俗，進入聖境。這個道理，聽起來驚世駭俗，但理越常情。人們很少聽到，庸俗之輩難以相信。博學而有智慧的人，仔細而詳盡地思考，對於以上三種意義，可以根據自己的理解進行取捨。以上十門，簡略地闡述了密部的全部依據。

【English Translation】 English version: The words that can express (the profound teachings) are already so remarkable, such as the Ten Profound Gates of Absolute Suchness. How much more so are the divine mantras of Esoteric Buddhism! They certainly manifest the One True Dharma Realm within perfect completeness! Furthermore, the Commentary on the Mahāyāna Treatise (釋摩訶衍論)， according to the teaching of expression within the Gate of Production and Extinction, unites phenomena to return to the nature, taking Suchness (真如) as its substance, or taking the One Mind (一心) as its substance. Within the Gate of Suchness, it takes Absolute Suchness as its substance. Moreover, there are the Profound and Subtle Theory (甚深玄理論) and the Treatise on the Unmoving Source (不動本源論). These two treatises explain the Non-Dual Fruit-Ocean (不二果海) in detail and in brief. Then, what is the substance of the words of expression in those two treatises? By logical deduction, it is known that it is the Non-Dual Fruit-Ocean. Those words of expression are already like that, that is, the Non-Dual Fruit-Ocean. How much more so are the Six-Syllable Great Bright Mantra (六字大明咒) and the Cundi Mantra (準提神咒) now, whose meaning is equivalent to the Dharma explained in those two treatises! Moreover, all the masters since ancient times have said that secret divine mantras are the mind-seal of all Buddhas, which only Buddhas can know and are not understood by those in the causal stage (因位). Now, the King of Glorious Treasures Sūtra (莊嚴寶王經) says that even the Buddha does not know the divine mantra. If it is not the perfectly complete Fruit-Ocean, then what Dharma is it? May all scholars, with empty minds, experience it and not be bound by limited emotions.)

Someone asks: Why can't the Buddhas attain the perfectly complete Fruit-Ocean? The answer is: The so-called perfectly complete Fruit-Ocean is a manifestation of the Dharma achieved by inherent nature, not something that Buddhas can attain through cultivating causes and severing obstacles. Moreover, it also indicates a realm beyond cause and effect. Therefore, it is said that Buddhas cannot attain it but must seek it themselves. But in reality, all Buddhas know and attain it. Therefore, Venerable Master Xian Shou (賢首) said that the Fruit-Ocean of inherent virtue is the realm of the ten directions. Someone asks: The Six-Syllable Great Bright Mantra and the Cundi Mantra are the perfectly complete Fruit-Ocean, the realm of the ten Buddhas. Why can ordinary people recite them? The answer is: Now, in Esoteric Buddhism, it is said that through the inconceivable power of the mantra, the three karmas (身口意) of ordinary people become the same as the three karmas of the Tathāgata (如來), and thus they can recite them. Moreover, if the divine mantras of Esoteric Buddhism are based on what is known and understood, then they are indeed only the realm of the Buddhas. But now, ordinary people in the causal stage, even if they cannot know and understand, as long as they recite them, they will naturally eliminate karmic obstacles, achieve merit, transcend the ordinary, and enter the realm of the sages. This principle sounds shocking to the world, but the truth surpasses ordinary understanding. People rarely hear it, and the vulgar find it hard to believe. Those who are learned and wise should think about it carefully and thoroughly, and for the above three meanings, they can choose according to their own understanding. The above ten gates briefly describe all the bases of Esoteric Buddhism.

經典。非是下愚能知密旨。故神變鈔云。金剛手方可探其賾。蓮華眼始能窺其奧。

二問答密咒法器勝劣者。問曰上之十門盡敘述圓教中真言。為當一切真言而有勝劣。五教各不同耶。為復一切真言而無勝劣。皆是圓教耶。答云準神變疏而有二門。一隨他意門。一切真言而有勝劣。諸部不同。又清涼疏主。于經律論三藏之外立一雜藏。收陀羅尼而成四藏。三乘各四。成十二藏。既三乘中各有陀羅尼。例知五教下亦各有密咒也。如諸阿含經中咒。即是小教。諸般若經中咒。即是始教。金光明經中咒。即是終教。楞伽經中咒。即是頓教。大乘莊嚴寶王經中。六字大明準提神咒。即是圓教(又上來十門中所引諸陀羅尼經。多是圓教)梵語陀羅尼。此云總持。即以教理行果四法為體。五教中陀羅尼。各總含攝當教中教理行果也(五教勝劣今舉喻況之。令初學易知。一小教如鐵。二始教如銅。三終教如銀。四頓教如金。五圓教似如意珠)。二隨自意門。一切真言更無勝劣。皆是毗盧遮那大不思議秘密心印(一代教中乃至鬼神所說真言。皆是毗盧遮那如來。欲普門益生。全體變作彼鬼神類而說真言。非實鬼神能說真言。余類皆爾)。又賢首清涼以義判教。一經之中容有多教。即知一切經中真言。皆是圓教。一切真言名總持者

【現代漢語翻譯】現代漢語譯本：經典上說，不是下等愚笨的人能夠理解秘密的旨意。所以《神變鈔》中說：只有金剛手（Vajrapani，佛教護法神）才能探究它的深奧，蓮華眼（蓮花部之眼）才能窺視它的奧秘。二、問答密咒法器的優劣：有人問，前面所說的十門都敘述了圓教中的真言，那麼一切真言都有優劣之分嗎？五教（小、始、終、頓、圓）各有不同嗎？還是一切真言沒有優劣之分，都是圓教呢？回答說，根據《神變疏》有兩種觀點。一是隨他意門，認為一切真言都有優劣，各部不同。而且清涼疏主在經、律、論三藏之外，又立了一個雜藏，收錄陀羅尼，成為四藏。三乘（聲聞乘、緣覺乘、菩薩乘）各有四藏，成為十二藏。既然三乘中各有陀羅尼，那麼可以推知五教中也各有密咒。例如諸阿含經中的咒語，就是小教；諸般若經中的咒語，就是始教；金光明經中的咒語，就是終教；楞伽經中的咒語，就是頓教；《大乘莊嚴寶王經》中的六字大明咒、準提神咒，就是圓教（而且前面十門中所引用的各種陀羅尼經，大多是圓教）。梵語陀羅尼（Dharani），這裡翻譯為『總持』，就是以教、理、行、果四法為本體。五教中的陀羅尼，各自總括含攝了當教中的教、理、行、果（五教的優劣，現在舉例說明，讓初學者容易理解：小教如鐵，始教如銅，終教如銀，頓教如金，圓教像如意寶珠）。二是隨自意門，認為一切真言沒有優劣之分，都是毗盧遮那（Vairocana，釋迦牟尼佛的法身）大不思議秘密心印（一代教法中，乃至鬼神所說的真言，都是毗盧遮那如來爲了普遍利益眾生，完全變化成鬼神的樣子而說的真言，並非真的是鬼神能說真言，其他類別也是如此）。而且賢首、清涼以義理來判別教義，一部經中可以容納多種教義，由此可知一切經中的真言，都是圓教。一切真言名為總持的原因是……

【English Translation】 English version: The classics say that it is not the lowly and foolish who can understand the secret meaning. Therefore, the 'Shimbensho' says: Only Vajrapani (Buddhist Dharma protector deity) can explore its depths, and the Lotus Eye can glimpse its mysteries. Two, Questions and Answers on the Superiority and Inferiority of Secret Mantra Dharma Instruments: Someone asks, the ten gates mentioned above all describe the mantras in the Perfect Teaching, so do all mantras have superiority and inferiority? Are the five teachings (Small, Initial, Final, Sudden, Perfect) different? Or are all mantras without superiority and inferiority, and are they all Perfect Teaching? The answer is, according to the 'Shimbensho Commentary', there are two viewpoints. One is the 'According to Others' Intent' gate, which believes that all mantras have superiority and inferiority, and the various sections are different. Moreover, the commentator Qingliang established a miscellaneous collection outside the Tripitaka of Sutras, Vinaya, and Shastras, collecting Dharanis to form four collections. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) each have four collections, forming twelve collections. Since each of the Three Vehicles has Dharanis, it can be inferred that each of the Five Teachings also has secret mantras. For example, the mantras in the Agamas are the Small Teaching; the mantras in the Prajna Sutras are the Initial Teaching; the mantras in the Suvarnaprabhasa Sutra are the Final Teaching; the mantras in the Lankavatara Sutra are the Sudden Teaching; the Six-Syllable Great Bright Mantra and Cundi Dharani in the 'Mahayana Adornment of the King of Jewels Sutra' are the Perfect Teaching (and the various Dharani Sutras quoted in the previous ten gates are mostly the Perfect Teaching). The Sanskrit word Dharani is translated here as 'Total Retention', which takes the four dharmas of teaching, principle, practice, and result as its essence. The Dharanis in the Five Teachings each comprehensively contain the teaching, principle, practice, and result in their respective teachings (the superiority and inferiority of the Five Teachings are now illustrated with examples to make it easier for beginners to understand: the Small Teaching is like iron, the Initial Teaching is like copper, the Final Teaching is like silver, the Sudden Teaching is like gold, and the Perfect Teaching is like a wish-fulfilling jewel). The second is the 'According to One's Own Intent' gate, which believes that all mantras have no superiority or inferiority, and are all the inconceivable secret mind seal of Vairocana (in the teachings of a lifetime, even the mantras spoken by ghosts and spirits are the mantras spoken by Vairocana Tathagata in order to universally benefit sentient beings, completely transforming into the appearance of ghosts and spirits, and it is not really ghosts and spirits who can speak mantras, and the same is true for other categories). Moreover, Xianshou and Qingliang distinguish teachings based on meaning, and one sutra can contain multiple teachings, from which it can be known that the mantras in all sutras are the Perfect Teaching. The reason why all mantras are called Total Retention is...

。能總含攝無盡教理行果也。實而言之。雙用二門妙契佛心。故神變疏云。真言行者。能於差別中解無差別義。于無差別中解差別義。當知是人善達真言相也。問曰上說密部。包廣包深難思難議。未審此法被何根器。答云所被根器亦有二門。一就隨他意門。真言既有五教不同。根器亦乃五種各異。五教中陀羅尼。各總被當教中上中下三根也。故曼荼羅疏中亦說。陀羅尼通被勝劣諸根。二就隨自意門。一切陀羅尼皆被不思議圓根。故佛頂頌云。神通勝化不思議。陀羅尼門最第一。今有未曾鉆仰密教者。多雲陀羅尼藏唯被下根。斯言甚謬。且諸經中說陀羅尼。或名最上乘或名無上乘。或名金剛乘或名不思議乘。豈可唯被下根耶。故清涼云。以淺為深有符理之得。以深為淺有謗法之愆。冀諸學者。切宜留心。不得固執先聞而生輕忽。五天中夏。顯密雙明方是通人。上來顯密雙辯竟。

四慶遇述懷者。謂如來一代聖教。不出顯密兩門(仁王經鈔云。如來一切教。不越顯密兩宗)。于顯教中雖五教不同。而華嚴一經最尊最妙。是諸佛之髓菩薩之心。具包三藏總含五教(梵本有十萬偈。此方已翻譯者。或八十卷六十卷四十卷等。雖文義廣博。其中最津要者。唯別行普賢行愿品一卷經文。是華嚴之關鍵修行之樞機。可讚可崇。

【現代漢語翻譯】現代漢語譯本：總而言之，它能包含和涵蓋無盡的教理、修行和證果。實際上，同時運用兩種法門，能夠巧妙地契合佛心。所以《神變疏》中說：『真言行者，能夠在差別之中理解無差別的意義，在無差別之中理解差別的意義。』應當知道這個人善於通達真言的實相。問：上面所說的密部，包容廣闊，深奧難測，難以思議，不知道這種法門是為哪種根器的眾生而設的？答：所接引的根器也有兩種：一是就隨他意門（根據眾生的意願）來說，真言既然有五教的不同，根器也就有五種差異。五教中的陀羅尼，各自總攝本教中的上、中、下三種根器。所以《曼荼羅疏》中也說，陀羅尼普遍接引殊勝和低劣的各種根器。二是就隨自意門（根據法本身的意願）來說，一切陀羅尼都接引不可思議的圓滿根器。所以《佛頂頌》說：『神通勝化不思議，陀羅尼門最第一。』現在有些沒有深入研究過密教的人，大多說陀羅尼藏只接引下等根器，這種說法非常錯誤。況且各種經典中說陀羅尼，有的稱為最上乘，有的稱為無上乘，有的稱為金剛乘，有的稱為不可思議乘，怎麼可以只接引下等根器呢？所以清涼澄觀大師說：『把淺顯的當成深奧的，有時符合真理；把深奧的當成淺顯的，就會有誹謗佛法的過失。』希望各位學者，一定要留心，不要固執于先前的見聞而產生輕視和疏忽。在印度和中國，顯教和密教都能通達明白，才是通達之人。上面關於顯教和密教的雙重辨析完畢。四、慶幸際遇並抒發情懷：如來一代所說的聖教，沒有超出顯教和密教這兩個法門（《仁王經鈔》說：『如來的一切教法，沒有超出顯教和密教這兩宗』）。在顯教中雖然有五教的不同，而《華嚴經》這一部經最為尊貴和微妙，是諸佛的精髓，菩薩的心要，具足包含三藏，總攝涵蓋五教（梵文字有十萬偈，這裡已經翻譯過來的，有八十卷、六十卷、四十卷等。雖然文義廣博，其中最精要的，只有《別行普賢行愿品》這一卷經文，是《華嚴經》的關鍵，修行的樞紐，值得讚歎和崇敬）。

【English Translation】 English version: In short, it can contain and encompass endless teachings, practices, and fruits of enlightenment. In reality, using both approaches simultaneously can subtly align with the Buddha's mind. Therefore, the 'Shinsan Sho' (神變疏) states: 'A mantra practitioner can understand the meaning of non-differentiation within differentiation, and understand the meaning of differentiation within non-differentiation.' One should know that this person is skilled in understanding the true nature of mantras. Question: The above-mentioned Esoteric teachings are vast, profound, and inconceivable. I wonder, for what kind of faculties is this Dharma intended? Answer: The faculties to be guided are also of two types: First, according to the 'following others' intention' (隨他意門), since mantras have five different teachings, there are also five different types of faculties. The Dharani (陀羅尼) in the five teachings each comprehensively covers the superior, middle, and inferior faculties within its respective teaching. Therefore, the 'Mandala Sho' (曼荼羅疏) also states that Dharani universally guides various faculties, both superior and inferior. Second, according to the 'following one's own intention' (隨自意門), all Dharani guide inconceivable, complete faculties. Therefore, the 'Buddha Top Sutra' (佛頂頌) says: 'Supernatural powers and transformations are inconceivable; the Dharani gate is the most supreme.' Now, some who have not deeply studied Esoteric Buddhism mostly say that the Dharani treasury only guides inferior faculties. This statement is very wrong. Moreover, various sutras say that Dharani is sometimes called the Supreme Vehicle (最上乘), sometimes called the Unsurpassed Vehicle (無上乘), sometimes called the Vajra Vehicle (金剛乘), and sometimes called the Inconceivable Vehicle (不思議乘). How can it only guide inferior faculties? Therefore, Qingliang (清涼) said: 'To regard the shallow as profound sometimes aligns with the truth; to regard the profound as shallow will result in the fault of slandering the Dharma.' I hope that all scholars will pay attention and not stubbornly cling to prior knowledge, giving rise to contempt and negligence. In India and China, those who understand both Exoteric and Esoteric teachings are truly knowledgeable people. The above dual analysis of Exoteric and Esoteric teachings is complete. 4. Rejoicing in the Encounter and Expressing Sentiments: The holy teachings spoken by the Tathagata (如來) throughout his life do not go beyond the two gates of Exoteric and Esoteric teachings (the 'Ninnōkyō Shō' (仁王經鈔) says: 'All teachings of the Tathagata do not go beyond the two schools of Exoteric and Esoteric'). Although there are five different teachings in Exoteric Buddhism, the 'Avatamsaka Sutra' (華嚴經) is the most venerable and subtle. It is the essence of all Buddhas and the heart of Bodhisattvas, fully containing the Tripitaka (三藏) and comprehensively encompassing the five teachings (the Sanskrit version has 100,000 verses; those that have been translated here include 80-fascicle, 60-fascicle, and 40-fascicle versions, etc. Although the text and meaning are vast, the most essential part is only the one-fascicle sutra of the 'Separate Practice Chapter of the Vows of Samantabhadra' (別行普賢行愿品), which is the key to the 'Avatamsaka Sutra' and the pivot of practice, worthy of praise and reverence).

西天道流無不依之修行也)。於密部中雖五部有異。而準提一咒最靈最勝。是諸佛之母菩薩之命。具包三密總含五部(梵本有十萬偈。此方已翻譯者。有諸師諸本。雖儀式稍異。其中最綱要者。準唐善無畏三藏所譯一卷經文。是諸壇之領袖七眾之藥餌。可傳可尚。東夏高德無不依之持誦也)。

今此兩宗。準纂靈記並義凈傳說。自如來密度已后。時人不聞不知(不聞顯圓不知密圓)。至龍樹菩薩七百年中出世。雙弘顯密圓宗。方乃流行人世。今居末法之中。得值天祐皇帝菩薩國王。率士之內流通二教。一介微僧幸得遭逢。感慶之心終日有懷。似病人逢靈丹妙藥。窘夫得如意寶珠。喜躍不已形於詠言。乃成頌曰。

數年何幸頓忘愁　　顯密雙逢稱所求　五部神功功可賴　　十玄妙觀觀無休　音高音下真言轉　　身去身來華藏游　法界眾生歡喜事　　只疑都在我心頭

顯密圓通成佛心要卷下

供佛利生儀

夫祈道者。若非上供三寶下拯四生。福慧無由增長。今於密藏之內。錄出要妙之門。冀諸四眾依而行之。若欲供養佛法僧三寶者。應先於三寶像前。五體投地普禮遍法界無盡佛法僧三寶。口誦普禮真言七遍。真言曰。

oṃ 唵(引)va 縛jra 日啰(二合)dhīḥ

【現代漢語翻譯】現代漢語譯本：西天（西方）的修行者沒有不依據它修行的。在密部中，雖然五部有所不同，但準提咒最為靈驗殊勝，是諸佛之母、菩薩之命，具足包含三密，總攝五部。（梵文字有十萬偈，此地已翻譯的，有各家師父的各種版本，雖然儀式稍有不同，其中最重要、最綱要的，是唐朝善無畏三藏所翻譯的一卷經文，是各壇場的領袖，七眾弟子的良藥，可以傳授，值得推崇。東夏（中國）的高僧大德沒有不依據它持誦的）。現在這兩宗（顯宗和密宗），根據《纂靈記》和義凈的傳說，自從如來佛入滅后，世人不再聽聞也不瞭解（不聞顯宗的圓滿，不知密宗的圓滿）。直到龍樹菩薩七百年後出世，同時弘揚顯密圓宗，才開始在人世間流行。如今正值末法時期，有幸遇到天祐皇帝這位菩薩國王，率領臣民流通二教，我這個微不足道的僧人有幸遇到這樣的盛世，感恩的心情終日縈繞。就像病人遇到靈丹妙藥，窮困的人得到如意寶珠，喜悅之情難以抑制，化為歌頌的言語，於是作頌說：多年來何等幸運頓忘憂愁，顯密雙修正合我所求。五部神功威力可堪依賴，十玄妙觀觀照永無止休。音聲高低真言不斷轉動，身去身來華藏世界遨遊。法界眾生皆大歡喜之事，只疑這一切都在我心頭。《顯密圓通成佛心要卷下》供佛利生儀祈求佛道的人，如果不能上供三寶，下救濟四生，福慧就沒有辦法增長。現在在密藏之中，摘錄出重要精妙的法門，希望各位四眾弟子依照修行。如果想要供養佛法僧三寶，應該先在三寶像前，五體投地，普遍禮拜遍法界無盡的佛法僧三寶，口誦普禮真言七遍。真言是： oṃ 唵(引) va 縛jra 日啰(二合) dhīḥ

【English Translation】 English version: There is no practitioner in the Western Heaven (the West) who does not rely on it for practice. Within the Esoteric teachings, although the Five Families differ, the Cundi Mantra is the most efficacious and supreme. It is the mother of all Buddhas and the life of Bodhisattvas, fully encompassing the Three Mysteries and totally including the Five Families. (The Sanskrit version has one hundred thousand verses. Those translated here have various versions by different masters. Although the rituals differ slightly, the most important and essential one is the one-volume scripture translated by the Tang Dynasty Tripitaka Master Śubhakarasiṃha (Shanwuwei), which is the leader of all mandalas and the medicine for the seven assemblies of disciples. It can be transmitted and is worthy of reverence. There is no eminent monk in Dongxia (China) who does not rely on it for recitation). Now, these two schools (Exoteric and Esoteric), according to the 'Zuan Ling Ji' and the accounts of Yijing, since the passing of the Tathagata, people have neither heard nor understood (not heard the perfectness of the Exoteric, not known the perfectness of the Esoteric). It was not until Nāgārjuna Bodhisattva appeared in the world seven hundred years later, simultaneously propagating the perfect teachings of both Exoteric and Esoteric, that they began to circulate in the world. Now, in this Dharma-ending Age, we are fortunate to encounter Emperor Tianyou, a Bodhisattva King, leading his subjects to propagate the two teachings. I, an insignificant monk, am fortunate to encounter such a prosperous age, and my heart is filled with gratitude all day long. It is like a sick person encountering a miraculous medicine, or a poor person obtaining a wish-fulfilling jewel. The joy is overwhelming, and it turns into words of praise, so I compose this verse: For years, how fortunate to forget sorrow at once, Exoteric and Esoteric cultivation meets my desire. The divine power of the Five Families is reliable, The Ten Profound Contemplations never cease. The sound rises and falls as the true words turn, The body goes and comes, wandering in the Avatamsaka world. All beings in the Dharma Realm rejoice, I only suspect that all of this is in my heart. 'The Essential Heart of Achieving Buddhahood Through the Perfect and Unobstructed Exoteric and Esoteric Teachings, Volume Two' 'Ritual for Offering to the Buddha and Benefiting Sentient Beings' Those who seek the Path, if they do not make offerings to the Three Jewels above and save the Four Kinds of Birth below, their blessings and wisdom will have no way to increase. Now, within the Esoteric Treasury, I have extracted the essential and wonderful Dharma gates, hoping that all four assemblies of disciples will practice accordingly. If you wish to make offerings to the Buddha, Dharma, and Sangha Three Jewels, you should first prostrate yourself before the images of the Three Jewels, with your five limbs touching the ground, universally bowing to the endless Buddha, Dharma, and Sangha Three Jewels throughout the Dharma Realm, and recite the Universal Prostration True Word seven times. The True Word is: oṃ 唵(pronounced om) vajra 日啰(two combined syllables) dhīḥ

勿(微一切)

由真言不思議力。自然遍法界無盡三寶前。皆有自身盡皆禮拜奉事也(每至晨昏或入寺禮佛等時。宜誦此真言)。方始以飲食香華等隨力所辦之物。並盛飲食器物等。皆以普通吉祥印印之(石手拇指與無名指相捻。餘三指皆舍散)誦凈法界真言。加持二十一遍。真言曰。

ram 㘕

由誦㘕字真言加持及手印力。其飲食器物等。自然清凈遍法界也。次誦無量威德自在光明勝劣力變食真言。加持二十一遍。真言曰。

na 娜mo 謨sa 薩rva 嚩ta 怛thā 他ga 蘗tā 多va 嚩lo 盧ki 枳te 帝oṃ 唵saṃ 參bha 婆ra 啰saṃ 參bha 婆ra 啰hūṃ 吽

由加持力其飲食等。即變成諸天種種肴膳上味。奉獻供養滿十方佛法僧三寶。亦為讚歎勸請隨喜功德。后結出生供養印(二手當心合掌以十指右壓左頭指交復安在頂上)。誦出生供養真言二十一遍。真言曰。

oṃ 唵

由誦唵字真言及印不思議力。自然遍法界有無盡香華燈燭幢幡傘蓋衣服臥具樓閣宮殿音樂歌舞等種種諸供養具。盡供養遍法界無量佛法僧三寶諸天等(若無飲食香華但佛像前手結此印口誦此真言。亦自然有無盡供養。遍供養法界無盡

【現代漢語翻譯】現代漢語譯本

勿(微一切)

憑藉真言不可思議的力量，自然在遍佈法界的無盡三寶（佛、法、僧）前，都有自身盡皆禮拜奉事（每到早晚或進入寺廟禮佛等時候，應該誦唸此真言）。然後才用飲食、香、花等隨能力所能辦到的物品，並且盛飲食的器物等，都用普通吉祥印印之（石手拇指與無名指相捻，其餘三指都舍散），誦凈法界真言，加持二十一遍。真言是：

ram 㘕

由於誦唸㘕字真言加持以及手印的力量，那些飲食器物等，自然清凈遍佈法界。其次誦無量威德自在光明勝妙力變食真言，加持二十一遍。真言是：

na 娜mo 謨sa 薩rva 嚩ta 怛thā 他ga 蘗tā 多va 嚩lo 盧ki 枳te 帝oṃ 唵saṃ 參bha 婆ra 啰saṃ 參bha 婆ra 啰hūṃ 吽

由於加持的力量，那些飲食等，就變成諸天種種佳餚美味，奉獻供養充滿十方佛法僧三寶，也爲了讚歎、勸請、隨喜功德。之後結出生供養印（二手當心合掌，以十指右壓左頭指交復安在頂上）。誦出生供養真言二十一遍。真言是：

oṃ 唵

由於誦唸唵字真言以及手印不可思議的力量，自然遍佈法界有無盡的香、花、燈燭、幢幡、傘蓋、衣服、臥具、樓閣、宮殿、音樂、歌舞等種種諸供養具，盡皆供養遍佈法界無量佛法僧三寶諸天等（如果沒有飲食香花，但佛像前手結此印，口誦此真言，也自然有無盡供養，遍供養法界無盡）

【English Translation】 English version

Do not (Slightly all)

By the inconceivable power of the mantra, naturally before the endless Three Jewels (Buddha, Dharma, Sangha) pervading the Dharma Realm, there are all selves who prostrate and serve (Every morning and evening or when entering a temple to worship the Buddha, one should recite this mantra). Then, use food, incense, flowers, etc., according to one's ability, and the utensils for holding food, etc., all sealed with the ordinary auspicious mudra (the thumb and ring finger of the stone hand are pressed together, and the other three fingers are scattered), recite the Pure Dharma Realm Mantra, and bless it twenty-one times. The mantra is:

ram 㘕

By the power of reciting the 㘕 syllable mantra and the hand mudra, those food utensils, etc., naturally become pure and pervade the Dharma Realm. Next, recite the Immeasurable Majestic Virtue, Self-Mastery, Light, Excellent Power, Transformation Food Mantra, and bless it twenty-one times. The mantra is:

na 娜mo 謨sa 薩rva 嚩ta 怛thā 他ga 蘗tā 多va 嚩lo 盧ki 枳te 帝oṃ 唵saṃ 參bha 婆ra 啰saṃ 參bha 婆ra 啰hūṃ 吽

By the power of blessing, those foods, etc., are transformed into various delicacies and fine flavors of the heavens, offered to the Three Jewels (Buddha, Dharma, Sangha) filling the ten directions, and also for praising, inviting, and rejoicing in merits. Then form the Birth Offering Mudra (both hands together at the heart, with the right index finger pressing on the left index finger, crossed and placed on the top of the head). Recite the Birth Offering Mantra twenty-one times. The mantra is:

oṃ 唵

By the inconceivable power of reciting the oṃ syllable mantra and the mudra, naturally there are endless incense, flowers, lamps, banners, canopies, clothing, bedding, pavilions, palaces, music, songs, dances, and various other offerings pervading the Dharma Realm, all offered to the immeasurable Three Jewels (Buddha, Dharma, Sangha) and devas pervading the Dharma Realm (If there are no food, incense, or flowers, but one forms this mudra in front of the Buddha image and recites this mantra, there will naturally be endless offerings, universally offered to the endless Dharma Realm)

諸三寶也)。

若施諸仙。以凈飲食盛滿一器。誦前變食咒二七遍。投于凈流水中。即變成天仙美妙之食。供養百千俱胝恒河沙數諸仙。彼諸仙等得加持食。各各成就根本所愿諸善功德(若有善男子善女人等。以此密言加持于食施彼諸仙。能令現世壽命延長福德安樂。心所見聞正解清凈。具足成就梵天威德。一切冤仇不能侵害)。

若濟餓鬼。每於晨朝及一切時悉無障礙。取一凈器盛少凈水。置少飯及諸餅食。以左手執器。右手作寶手印(以大拇指。壓頭指中指小指。舒無名指用攪食上。施仙食亦作此印)誦前變食咒七遍加持已。然後稱四如來名號。南無多寶如來(能除餓鬼慳吝業。得福德圓滿)。南無妙色身如來(能破餓鬼醜陋形。得色相具足)。南無廣博身如來(能令餓鬼喉咽寬大。所施之食悉皆充足)。南無離怖畏如來(能除餓鬼一切怖畏。得離鬼趣)。稱四如來名號已。彈指七遍。取于食器于凈地上。展臂瀉之(或凈石上。生食臺上。凈足器中皆得)。作此施已。於四方百千俱胝那由他恒河沙數餓鬼前各有摩伽陀國七七斛食。受此食已悉皆飽滿盡舍鬼趣生於天上(若有比丘比丘尼優婆塞優婆夷。常以此密言及四如來名號。加持于食施諸餓鬼。便能具足無量功德。短命之者壽命延長。薄福之者福德

【現代漢語翻譯】（供養）諸三寶（Buddha, Dharma, Sangha，佛教的三種寶貴事物）。

如果供養諸仙，用乾淨的飲食盛滿一個器皿，誦唸前面的變食咒十四遍（二七遍），投入乾淨的流水中，立刻變成天仙美妙的食物，供養百千俱胝恒河沙數（形容極多的數量）諸仙。那些諸仙等得到加持的食物，各自成就根本的願望和各種善功德（如果善男子、善女人等，用這個密咒加持食物施給那些諸仙，能使現世壽命延長，福德安樂，心所見聞正確理解清凈，具足成就梵天（Brahma，印度教的創造神）的威德，一切冤仇不能侵害）。

如果救濟餓鬼，每天早晨及任何時間都沒有障礙。取一個乾淨的器皿盛少許凈水，放置少許飯及各種餅食，用左手拿著器皿，右手作寶手印（用大拇指壓住頭指、中指、小指，舒展無名指用來攪動食物。施給仙人的食物也作這個手印），誦唸前面的變食咒七遍加持后，然後稱念四如來名號：南無多寶如來（能消除餓鬼的慳吝業，得到福德圓滿），南無妙色身如來（能破除餓鬼醜陋的形體，得到色相具足），南無廣博身如來（能使餓鬼的喉嚨寬大，所施的食物都充足），南無離怖畏如來（能消除餓鬼的一切怖畏，得以脫離鬼趣）。稱念四如來名號后，彈指七遍，拿起食器在乾淨的地上，伸開手臂傾倒食物（或者在乾淨的石頭上，生食臺上，乾淨的器皿中都可以）。作此施食后，在四方百千俱胝那由他恒河沙數（形容極多的數量）餓鬼前，各有摩伽陀國（Magadha，古代印度王國）七七斛（古代容量單位）的食物。接受這些食物后，都飽滿，完全捨棄鬼趣而生於天上（如果有比丘（bhiksu，佛教男性出家人）、比丘尼（bhiksuni，佛教女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），常常用這個密咒及四如來名號，加持食物施給諸餓鬼，便能具足無量功德，短命的人壽命延長，薄福的人福德增長）。

【English Translation】 (Offering to) the Three Jewels (Buddha, Dharma, Sangha, the three precious things in Buddhism).

If offering to the immortals, fill a clean vessel with pure food and drink, chant the 'Transformation Food Mantra' fourteen times (two sets of seven times), and pour it into clean flowing water. It will immediately transform into exquisite food for the celestial beings, offered to hundreds of thousands of kotis (a large number) of Ganges-sand-like numbers of immortals. Those immortals, having received the blessed food, will each fulfill their fundamental wishes and various virtuous merits (If good men and good women use this mantra to bless food and give it to those immortals, it can extend their lifespan in this life, bring them blessings and happiness, purify their minds and understanding of what they see and hear, and fully achieve the majestic virtue of Brahma (the Hindu god of creation), so that all enemies cannot harm them).

If helping hungry ghosts, there are no obstacles every morning and at all times. Take a clean vessel, fill it with a little clean water, and place a little rice and various cakes and foods in it. Hold the vessel with your left hand, and make the 'Treasure Hand Mudra' with your right hand (press the thumb against the index, middle, and little fingers, and extend the ring finger to stir the food. This mudra is also used when offering food to the immortals). Chant the 'Transformation Food Mantra' seven times to bless it, and then recite the names of the Four Tathagatas (Tathagata, meaning 'Thus Gone One', is a title of the Buddha): Namo Ratnatraya Tathagata (Homage to the Many Treasures Tathagata, who can eliminate the stinginess karma of hungry ghosts and attain perfect blessings), Namo Varna-rupa Tathagata (Homage to the Wonderful Form Tathagata, who can break the ugly form of hungry ghosts and attain perfect appearance), Namo Amrita-kaya Tathagata (Homage to the Broad Body Tathagata, who can widen the throats of hungry ghosts so that all the food offered is sufficient), Namo Abhaya-dada Tathagata (Homage to the Fearless Tathagata, who can eliminate all the fears of hungry ghosts and attain liberation from the ghost realm). After reciting the names of the Four Tathagatas, snap your fingers seven times, pick up the food vessel, and pour out the food on clean ground (or on a clean stone, a raw food platform, or in a clean vessel). After making this offering, each of the hundreds of thousands of kotis of nayutas (large numbers) of Ganges-sand-like numbers of hungry ghosts in the four directions will have seventy-seven 'hu' (ancient unit of volume) of food from the Magadha (ancient Indian kingdom) country. Having received this food, they will all be full, completely abandon the ghost realm, and be born in the heavens (If bhikshus (Buddhist monks), bhikshunis (Buddhist nuns), upasakas (lay male Buddhists), and upasikas (lay female Buddhists) often use this mantra and the names of the Four Tathagatas to bless food and give it to the hungry ghosts, they will be able to fully possess immeasurable merits, those with short lives will have their lives extended, and those with little fortune will have their fortune increased).

增榮。又得顏色鮮潔威德強記。速能滿足檀波羅蜜。一切非人夜叉羅剎諸惡鬼神。皆畏是人不敢侵害)。

若欲施水。取水一掬用甘露咒。咒之七遍散於空中。其水一滴即皆變成十斛甘露。一切餓鬼並得飲之。無有之少皆得飽足甘露咒曰。

na 南mo 無su 素ru 嚕pa 皤ya 耶ta 怛thā 他ga 揭ta 多ya 耶ta 怛dya 侄ta 他oṃ 唵su 素ru 嚕su 素ru 嚕pa 皤ra 啰su 素ru 嚕pa 皤ra 啰su 素ru 嚕svā 莎hā 呵(曼荼羅疏云。夫為道者祈運為宗。上若不供諸佛菩薩。何處展智欲求菩提。下若不濟諸仙餓鬼。何處行悲以度薩埵。有信之流。無遺斯業)

若救地獄。誦智炬如來心破地獄真言一遍。無間地獄碎如微塵。于中受苦眾生。悉生極樂世界。真言曰。

na 曩mo 謨a 阿ṣna 灑吒śī 悉tī 底nāṃ 喃sa 三mya 摩也(二合)ksaṃ 三bu 母ddhā 馱ku 故ṭi 致nāṃ 喃oṃ 唵jñā 艮嚙(二合)na 曩va 嚩bha 婆si 悉ṭhi 蹄ri 哩dhi 提ri 哩hūṃ 吽(若書此陀羅尼。于鐘鼓鈴鐸作聲木上等。有諸眾生得聞聲

【現代漢語翻譯】現代漢語譯本：還能獲得鮮明潔凈的容貌，強大的威德和記憶力，迅速圓滿佈施波羅蜜（dāna-pāramitā，佈施到彼岸）。一切非人（amanuṣya，指天龍八部等）、夜叉（yakṣa，一種鬼神）、羅剎（rākṣasa，惡鬼）等各種惡鬼神，都畏懼此人，不敢侵害。

如果想要佈施水，取一掬水，用甘露咒加持七遍，散於空中。每一滴水都會變成十斛甘露。一切餓鬼都能飲用，不會缺少，都能飽足。甘露咒如下：

na 南mo 無su 素ru 嚕pa 皤ya 耶ta 怛thā 他ga 揭ta 多ya 耶ta 怛dya 侄ta 他oṃ 唵su 素ru 嚕su 素ru 嚕pa 皤ra 啰su 素ru 嚕pa 皤ra 啰su 素ru 嚕svā 莎hā 呵（曼荼羅疏中說：修道之人以祈運為宗旨。向上如果不供養諸佛菩薩，在哪裡展現智慧以求菩提？向下如果不救濟諸仙餓鬼，在哪裡施行慈悲以度脫眾生？有信心的人，不要遺漏這些事業。）

如果想要救度地獄，誦唸智炬如來心破地獄真言一遍，無間地獄（Avīci，八大地獄中最苦之處）就會碎如微塵，其中受苦的眾生，全部往生極樂世界。真言如下：

na 曩mo 謨a 阿ṣna 灑吒śī 悉tī 底nāṃ 喃sa 三mya 摩也(二合)ksaṃ 三bu 母ddhā 馱ku 故ṭi 致nāṃ 喃oṃ 唵jñā 艮嚙(二合)na 曩va 嚩bha 婆si 悉ṭhi 蹄ri 哩dhi 提ri 哩hūṃ 吽（如果將此陀羅尼書寫在鐘、鼓、鈴鐸等發聲的木頭上，有眾生聽到聲音

【English Translation】 English version: Moreover, one obtains a fresh and pure complexion, powerful majesty and strong memory, and quickly fulfills the dāna-pāramitā (perfection of giving). All non-human beings (amanuṣya, such as the eight classes of gods and dragons), yakṣas (a type of spirit), rākṣasas (a type of demon), and other evil ghosts and spirits, will fear this person and dare not harm them.

If you wish to give water, take a handful of water and bless it seven times with the Sweet Dew Mantra, then scatter it into the air. Each drop of water will transform into ten hu (a unit of volume) of sweet dew. All hungry ghosts will be able to drink it, and there will be no shortage, and all will be satisfied. The Sweet Dew Mantra is as follows:

na 南mo 無su 素ru 嚕pa 皤ya 耶ta 怛thā 他ga 揭ta 多ya 耶ta 怛dya 侄ta 他oṃ 唵su 素ru 嚕su 素ru 嚕pa 皤ra 啰su 素ru 嚕pa 皤ra 啰su 素ru 嚕svā 莎hā 呵 (The commentary on the Mandala Sutra says: 'For those who practice the Way, prayer and effort are the foundation. If one does not make offerings to the Buddhas and Bodhisattvas above, where will one display wisdom to seek Bodhi? If one does not relieve the suffering of the immortals and hungry ghosts below, where will one practice compassion to liberate sentient beings? Those with faith should not neglect these activities.')

If you wish to save beings in hell, recite the Wisdom Torch Tathāgata Heart Mantra for Breaking Hell once, and the Avīci Hell (the most painful of the eight great hells) will be shattered into fine dust. All sentient beings suffering within it will be reborn in the Land of Ultimate Bliss. The mantra is as follows:

na 曩mo 謨a 阿ṣna 灑吒śī 悉tī 底nāṃ 喃sa 三mya 摩也(二合)ksaṃ 三bu 母ddhā 馱ku 故ṭi 致nāṃ 喃oṃ 唵jñā 艮嚙(二合)na 曩va 嚩bha 婆si 悉ṭhi 蹄ri 哩dhi 提ri 哩hūṃ 吽 (If this dhāraṇī is written on bells, drums, or other wooden instruments that produce sound, sentient beings who hear the sound

者。所有十惡五逆等罪。悉皆消滅不墮諸惡趣中。又凡諸經中。說書寫陀羅尼利樂有情者。皆用西天梵字。非是隨方文字也。如或梵漢字雙兼書之。更妙)

若救一切亡靈者。應誦不空罥索毗盧遮那佛大灌頂光真言。謂若有眾生具造十惡五逆四重諸罪。數如微塵滿斯世界。身壞命終墮諸惡趣。誦此真言加持土砂一百八遍。散亡者尸上骨上或墓冢上。彼所亡者。若在地獄餓鬼傍生修羅等中。以此真言神通威力加持土砂之力。應時即得光明及身。除諸罪報舍所苦身。往于西方極樂國土。蓮花化生更不墮落。直至成佛。真言曰。

ndho 唵a 阿mo 謨gha 伽vai 尼ru 嚧ca 左na 曩ma 摩hā 賀mu 母dra 捺啰(二合)ma 么ṇi 抳pa 缽dma 納么(二合)jva 入嚩(二合)la 攞pra 缽啰(二合)va 靺rta 哆ya 野hūṃ 吽(引)(或用紙帛等書此諸真言。置亡人尸上或骨上甚妙。故偈云。真言梵字觸屍骨。亡者即生凈土中。見佛聞法親授記。速證無上大菩提)

若欲利益一切有情者。每至天降雨時。起大悲心仰面向空誦聖觀自在菩薩甘露真言二十一遍。其雨滴所沾一切有情。盡滅一切惡業重罪皆獲利樂。又若誦此陀羅尼者。所

【現代漢語翻譯】現代漢語譯本：所有犯下十惡（dasakusala，十種惡業）五逆（pancanantariya，五種極重罪行）等罪的人，所有這些罪業都將消滅，不會墮入各種惡趣之中。此外，所有經典中，所說的書寫陀羅尼（dharani，總持）以利益有情眾生的，都應該使用西天梵字（brahmi script，古代印度文字），而不是隨地方便的文字。如果梵文和漢字一起書寫，那就更好了。）

如果想要救度一切亡靈，應該誦唸不空罥索毗盧遮那佛大灌頂光真言（Amoghapasa Vairocana Buddha Great Abhiseka Light Dharani，不空罥索觀音毗盧遮那佛大光明灌頂真言）。如果有的眾生造作了十惡、五逆、四重罪等各種罪業，數量如微塵一樣充滿這個世界，身壞命終后墮入各種惡趣之中，誦唸此真言加持土砂一百零八遍，散在亡者的屍體上、骨頭上或墓冢上，那麼這個亡者，如果在地獄、餓鬼、傍生、修羅等道中，憑藉此真言的神通威力加持土砂的力量，應時就能得到光明和身體，消除各種罪報，捨棄所受的痛苦之身，往生到西方極樂國土，在蓮花中化生，不再墮落，直到成佛。真言如下：

唵（om）阿（a）謨（mogha）伽（gha）vai 尼（ni）嚧（ru）ca（ca）na（na）曩（na）ma（ma）賀（maha）母（mu）dra（dra）捺啰（mani）么（ma）抳（padma）缽（padma）dma（jvala）納么（pra）入嚩（varta）攞（ya）缽啰（hum）靺rta（引）野（或者用紙帛等書寫這些真言，放置在亡人的屍體上或骨頭上，非常好。所以偈頌說：『真言梵字觸屍骨，亡者即生凈土中，見佛聞法親授記，速證無上大菩提。』）

如果想要利益一切有情眾生，每次天下雨的時候，升起大悲心，仰面向天空誦唸聖觀自在菩薩甘露真言（Arya Avalokitesvara Amrita Dharani，聖觀自在菩薩甘露陀羅尼）二十一遍，雨滴所沾到的一切有情眾生，都能消滅一切惡業重罪，獲得利益安樂。此外，如果誦唸此陀羅尼的人，所

【English Translation】 English version: Those who have committed all sins such as the ten evils (dasakusala, ten unwholesome actions) and five rebellious acts (pancanantariya, five heinous crimes), all these sins will be extinguished, and they will not fall into the various evil realms. Furthermore, in all the scriptures, it is said that writing Dharani (dharani, mnemonic device, incantation) to benefit sentient beings should be done using the Brahmi script (brahmi script, ancient Indian script) of the Western Heaven, not just any local script. If both Sanskrit and Chinese characters are written together, that is even better.)

If you want to save all the deceased spirits, you should recite the Amoghapasa Vairocana Buddha Great Abhiseka Light Dharani (Amoghapasa Vairocana Buddha Great Abhiseka Light Dharani, the Great Light Empowerment Dharani of Amoghapasa Avalokitesvara Vairocana Buddha). If there are sentient beings who have committed various sins such as the ten evils, five rebellious acts, and four major offenses, as numerous as the dust particles filling this world, and after their bodies break and their lives end, they fall into various evil realms, then recite this Dharani and bless earth and sand one hundred and eight times, scattering it on the corpse, bones, or tomb of the deceased. Then, if this deceased person is in hell, the realm of hungry ghosts, the realm of animals, or the realm of asuras, by the power of this Dharani's spiritual power and the blessing of the earth and sand, they will immediately obtain light and a body, eliminate all sinful retributions, abandon their suffering body, and be reborn in the Western Pure Land of Ultimate Bliss, being born from a lotus flower, never to fall again, until they attain Buddhahood. The Dharani is as follows:

Om (om) a (a) mogha (mogha) vai ni (ni) ru (ru) ca (ca) na (na) na (na) ma (ma) ha (maha) mu (mu) dra (dra) mani (mani) padma (padma) jvala (jvala) pra (pra) varta (varta) ya (ya) hum (hum) (Alternatively, you can write these Dharani on paper or silk and place them on the corpse or bones of the deceased, which is very good. Therefore, the verse says: 'The Sanskrit Dharani touches the corpse and bones, and the deceased is immediately reborn in the Pure Land, sees the Buddha, hears the Dharma, receives a personal prophecy, and quickly attains unsurpassed Bodhi.')

If you want to benefit all sentient beings, every time it rains, generate great compassion, look up to the sky, and recite the Arya Avalokitesvara Amrita Dharani (Arya Avalokitesvara Amrita Dharani, the Holy Avalokitesvara Ambrosia Dharani) twenty-one times. All sentient beings touched by the raindrops will have all their evil karma and heavy sins extinguished and will obtain benefit and happiness. Furthermore, if the person who recites this Dharani, what

有過現作四重五逆。謗方等經一闡提罪。悉皆消滅無有遺余。身心輕利智慧明達。若身若語悉能利樂一切眾生。若有眾生廣造一切無間等罪。若得遇此持明人影暫映其身。忽得共語或聞語聲。彼人罪障悉得消滅。真言曰。

na 曩mo 謨ra 啰tna 怛曩(二合)tra 怛啰(二合)yā 夜(引)ya 野na 曩mo 謨a 阿(去引)rya 哩也(二合)va 嚩lo 路ki 枳te 帝śva 濕嚩(二合)ra 啰(平引)ya 野vo 冒dhi 地sa 薩tva 怛嚩(二合)ya 野ma 摩hā 賀(引)sa 薩tva 怛嚩(二合)ya 野ma 摩hā 訶kā 迦(引)ru 嚕ṇi 抳kā 迦ya 野ta 怛dya 爾也(二合)thā 他(引)oṃ 唵(引)dhu 度ni 𩕳dhu 度ni 𩕳ka 迦dhu 度ni 𩕳svā 婆嚩(二合)hā 賀(樂略者。只唵字已下持之。唵字已上是歸敬辭。唵字等是正咒也。若書此陀羅尼。于鐘鼓鈴鐸等一切出聲物上。或有撞擊吹振出聲。一切眾生聞此聲者悉皆清凈命終得生西方凈土)

若欲利樂一切四生等有情者。應書大寶廣博樓閣善住秘密陀羅尼。在於幢上堂殿上。或素㲲上或紙帛上。或經

【現代漢語翻譯】現代漢語譯本：如果有人現在造作了四重罪、五逆罪，誹謗方等經典、一闡提（斷善根的人）的罪過，都能完全消除，沒有絲毫遺留。身心輕快敏捷，智慧明亮通達。無論是身還是語，都能利益安樂一切眾生。如果有的眾生廣泛造作一切無間地獄等罪，如果能夠遇到這位持明人的影子暫時映照到身上，或者忽然與他交談，或者聽到他的聲音，那人的罪障都能全部消除。真言如下： na 曩mo 謨ra 啰tna 怛曩(二合)tra 怛啰(二合)yā 夜(引)ya 野na 曩mo 謨a 阿(去引)rya 哩也(二合)va 嚩lo 路ki 枳te 帝śva 濕嚩(二合)ra 啰(平引)ya 野vo 冒dhi 地sa 薩tva 怛嚩(二合)ya 野ma 摩hā 賀(引)sa 薩tva 怛嚩(二合)ya 野ma 摩hā 訶kā 迦(引)ru 嚕ṇi 抳kā 迦ya 野ta 怛dya 爾也(二合)thā 他(引)oṃ 唵(引)dhu 度ni 𩕳dhu 度ni 𩕳ka 迦dhu 度ni 𩕳svā 婆嚩(二合)hā 賀(樂略者。只唵字已下持之。唵字已上是歸敬辭。唵字等是正咒也。若書此陀羅尼。于鐘鼓鈴鐸等一切出聲物上。或有撞擊吹振出聲。一切眾生聞此聲者悉皆清凈命終得生西方凈土) 如果想要利益安樂一切四生（胎生、卵生、濕生、化生）等有情眾生，應當書寫大寶廣博樓閣善住秘密陀羅尼，在幢幡上、殿堂上，或者在白色的細絹上，或者紙帛上，或者經卷上。

【English Translation】 English version: If someone has committed the four grave offenses, the five rebellious acts, slandered the Vaipulya sutras, or committed the sins of an icchantika (one who has severed their roots of goodness), all these sins will be completely eradicated without any remainder. Their body and mind will become light and agile, and their wisdom will be bright and clear. Whether through body or speech, they will be able to benefit and bring joy to all sentient beings. If there are sentient beings who have extensively committed all the sins of the Avici hell and other similar offenses, if they happen to encounter the shadow of this mantra-holder momentarily reflected upon their body, or suddenly converse with them, or hear their voice, all their karmic obstacles will be completely eliminated. The mantra is as follows: na 曩mo 謨ra 啰tna 怛曩(dvandva)tra 怛啰(dvandva)yā 夜(elongated)ya 野na 曩mo 謨a 阿(gone tone elongated)rya 哩也(dvandva)va 嚩lo 路ki 枳te 帝śva 濕嚩(dvandva)ra 啰(flat elongated)ya 野vo 冒dhi 地sa 薩tva 怛嚩(dvandva)ya 野ma 摩hā 賀(elongated)sa 薩tva 怛嚩(dvandva)ya 野ma 摩hā 訶kā 迦(elongated)ru 嚕ṇi 抳kā 迦ya 野ta 怛dya 爾也(dvandva)thā 他(elongated)oṃ 唵(elongated)dhu 度ni 𩕳dhu 度ni 𩕳ka 迦dhu 度ni 𩕳svā 婆嚩(dvandva)hā 賀(for those who prefer brevity, recite only from 'oṃ'. The part before 'oṃ' is the homage. 'oṃ' and the following are the actual mantra. If this dharani is written on bells, drums, or any sound-producing objects, or if there is striking, blowing, or vibrating to produce sound, all sentient beings who hear this sound will be purified, and upon death, they will be reborn in the Western Pure Land). If you wish to benefit and bring joy to all sentient beings of the four types of birth (womb-born, egg-born, moisture-born, and transformation-born), you should write the Great Treasure Vast and Extensive Pavilion Well-Dwelling Secret Dharani on banners, in halls, or on white silk, paper, or sutras.

捲上或墻壁牌版等上。有諸眾生暫得眼見者。或手觸者或身觸者。或影中過者及餘人轉觸此人者。又或書之戴在頂上者。身上者衣中者。或書出聲物上有聞聲者。或讀者或誦者。或但聞此陀羅尼名者。如是眾生等。縱有不孝父母者不敬沙門者。不敬婆羅門者不敬耆舊者。誹謗正法者誹謗聖人者。應墮地獄者誹謗諸佛者。誹謗菩薩者殺阿羅漢者。造五逆罪者殺婆羅門者。殺牛犢者抄劫竊盜者。故妄語者不與取者。邪染者兩舌者。粗惡語者輕秤小斗者。強奪財物者匿他財物者。負言背信者捕獵者。屠殺者魁膾者。如是等罪悉皆消滅。決定當得阿耨多羅三藐三菩提。能于現世獲無量百千功德。常得國王王子宰官。及諸四眾歡喜敬愛。不受世間種種諸苦。毒藥刀杖水火等難。一切師子虎狼諸惡禽獸不敢為害。又無一切諸盜賊難諸鬼神難。諸邪魅難諸毒蛇難。又現身不受一切諸病。所謂一切瘧病眼病。耳病鼻病舌病齒病。唇病喉病頭病項病。諸支分病手病背病腰病。臍病痔病淋病痢病。瘺瘡病髀病腳病疔病。腫病瘰疬病班病肚病。疥病皰病癩病癬病。如是等病悉不著身。不為厭禱蠱毒咒詛著身。無橫災死臥安覺安。臨命終時心不散亂。一切諸佛現前安慰。又一切傍生鹿鳥蚊虻飛蛾螻蟻。乃至胎生卵生濕生化生。諸有情等聞此陀羅

【現代漢語翻譯】現代漢語譯本：可以將此陀羅尼寫在經卷上、墻壁上或牌匾上等處。如果有眾生能夠短暫地看到它，或者用手觸控到它，或者身體接觸到它，或者從它的影子中經過，以及其他人輾轉接觸到此人，又或者將此陀羅尼書寫后戴在頭頂上、身上、衣服中，或者書寫出聲音，有眾生聽到聲音，或者讀者、或者誦讀者，或者僅僅聽到此陀羅尼的名字，這樣的眾生等，縱然有不孝順父母的，不尊敬沙門（出家修道的人）的，不尊敬婆羅門（印度教祭司）的，不尊敬年長者的，誹謗正法的，誹謗聖人的，應墮地獄的，誹謗諸佛的，誹謗菩薩（覺悟的有情）的，殺害阿羅漢（斷絕煩惱的聖者）的，造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的，殺害婆羅門的，殺害小牛的，抄襲搶劫偷盜的，故意說謊的，不給予就拿取的，邪淫的，兩舌的（挑撥離間的），說粗惡語的，使用不準確的秤和小斗的，強行奪取他人財物的，隱藏他人財物的，違背諾言不守信用的，捕獵的，屠宰的，劊子手，像這樣等等的罪過，全部都能夠消滅。必定能夠獲得阿耨多羅三藐三菩提（無上正等正覺）。能夠在現世獲得無量百千的功德。常常能夠得到國王、王子、宰官以及所有四眾（比丘、比丘尼、優婆塞、優婆夷）的歡喜敬愛。不會遭受世間種種的痛苦，毒藥、刀杖、水火等等的災難。一切獅子、老虎、豺狼等兇惡的禽獸不敢加害。又沒有一切盜賊的災難，諸鬼神的災難，諸邪魅的災難，諸毒蛇的災難。而且現身不會遭受一切諸病，所謂一切瘧疾、眼病、耳病、鼻病、舌病、齒病、唇病、喉病、頭病、頸病，各個肢體的疾病，手病、背病、腰病、臍病、痔瘡病、淋病、痢疾病、瘺瘡病、大腿病、腳病、疔瘡病、腫病、瘰疬病、斑病、肚病、疥瘡病、皰疹病、癩病、癬病，像這樣等等的疾病都不會附著在身上。不會因為厭禱、蠱毒、咒詛而受影響。沒有橫禍死亡，睡覺安穩，醒來安穩。臨命終的時候，心不散亂。一切諸佛現在面前安慰。又一切傍生，鹿、鳥、蚊、虻、飛蛾、螻蟻，乃至胎生、卵生、濕生、化生，所有有情等等，聽到此陀羅尼 English version: This Dharani can be written on sutra scrolls, walls, plaques, and so on. If any sentient beings briefly see it, or touch it with their hands, or touch it with their bodies, or pass through its shadow, and others indirectly touch this person, or if this Dharani is written and worn on the head, on the body, in clothing, or if it is written and a sound is produced, and sentient beings hear the sound, or readers, or reciters, or simply hear the name of this Dharani, such sentient beings, even if they are unfilial to their parents, disrespectful to Shramanas (ascetics), disrespectful to Brahmins (Hindu priests), disrespectful to elders, slanderers of the Dharma, slanderers of the sages, those who should fall into hell, slanderers of all Buddhas, slanderers of Bodhisattvas (enlightened beings), killers of Arhats (saints who have extinguished afflictions), perpetrators of the five heinous crimes (killing father, killing mother, killing Arhat, shedding the blood of a Buddha, disrupting the Sangha), killers of Brahmins, killers of calves, those who copy and rob, steal, deliberately lie, take what is not given, engage in sexual misconduct, engage in divisive speech, engage in harsh speech, use inaccurate scales and small measures, forcibly seize others' property, hide others' property, break promises and betray trust, hunters, butchers, executioners, such sins and so on, all can be eliminated. They will definitely attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). They will be able to obtain immeasurable hundreds of thousands of merits in this present life. They will always be loved and respected by kings, princes, ministers, and all four assemblies (bhikshus, bhikshunis, upasakas, upasikas). They will not suffer the various sufferings of the world, the calamities of poison, swords, water, fire, and so on. All lions, tigers, wolves, and other ferocious beasts will not dare to harm them. Moreover, there will be no calamities of thieves, calamities of ghosts and spirits, calamities of evil spirits, calamities of poisonous snakes. And in this present life, they will not suffer all kinds of diseases, such as all malaria, eye diseases, ear diseases, nose diseases, tongue diseases, tooth diseases, lip diseases, throat diseases, head diseases, neck diseases, diseases of various limbs, hand diseases, back diseases, waist diseases, navel diseases, hemorrhoid diseases, gonorrhea, dysentery, fistula diseases, thigh diseases, foot diseases, boils, swellings, scrofula, rashes, stomach diseases, scabies, blisters, leprosy, ringworm, such diseases and so on will not attach to the body. They will not be affected by curses, poisons, spells, or incantations. There will be no accidental deaths, peaceful sleep, peaceful awakening. At the time of death, the mind will not be scattered. All Buddhas will appear before them to comfort them. Moreover, all animals, deer, birds, mosquitoes, gadflies, moths, ants, even those born from wombs, born from eggs, born from moisture, born by transformation, all sentient beings and so on, hear this Dharani

【English Translation】 This Dharani can be written on sutra scrolls, walls, plaques, and so on. If any sentient beings briefly see it, or touch it with their hands, or touch it with their bodies, or pass through its shadow, and others indirectly touch this person, or if this Dharani is written and worn on the head, on the body, in clothing, or if it is written and a sound is produced, and sentient beings hear the sound, or readers, or reciters, or simply hear the name of this Dharani, such sentient beings, even if they are unfilial to their parents, disrespectful to Shramanas (ascetics), disrespectful to Brahmins (Hindu priests), disrespectful to elders, slanderers of the Dharma, slanderers of the sages, those who should fall into hell, slanderers of all Buddhas, slanderers of Bodhisattvas (enlightened beings), killers of Arhats (saints who have extinguished afflictions), perpetrators of the five heinous crimes (killing father, killing mother, killing Arhat, shedding the blood of a Buddha, disrupting the Sangha), killers of Brahmins, killers of calves, those who copy and rob, steal, deliberately lie, take what is not given, engage in sexual misconduct, engage in divisive speech, engage in harsh speech, use inaccurate scales and small measures, forcibly seize others' property, hide others' property, break promises and betray trust, hunters, butchers, executioners, such sins and so on, all can be eliminated. They will definitely attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). They will be able to obtain immeasurable hundreds of thousands of merits in this present life. They will always be loved and respected by kings, princes, ministers, and all four assemblies (bhikshus, bhikshunis, upasakas, upasikas). They will not suffer the various sufferings of the world, the calamities of poison, swords, water, fire, and so on. All lions, tigers, wolves, and other ferocious beasts will not dare to harm them. Moreover, there will be no calamities of thieves, calamities of ghosts and spirits, calamities of evil spirits, calamities of poisonous snakes. And in this present life, they will not suffer all kinds of diseases, such as all malaria, eye diseases, ear diseases, nose diseases, tongue diseases, tooth diseases, lip diseases, throat diseases, head diseases, neck diseases, diseases of various limbs, hand diseases, back diseases, waist diseases, navel diseases, hemorrhoid diseases, gonorrhea, dysentery, fistula diseases, thigh diseases, foot diseases, boils, swellings, scrofula, rashes, stomach diseases, scabies, blisters, leprosy, ringworm, such diseases and so on will not attach to the body. They will not be affected by curses, poisons, spells, or incantations. There will be no accidental deaths, peaceful sleep, peaceful awakening. At the time of death, the mind will not be scattered. All Buddhas will appear before them to comfort them. Moreover, all animals, deer, birds, mosquitoes, gadflies, moths, ants, even those born from wombs, born from eggs, born from moisture, born by transformation, all sentient beings and so on, hear this Dharani

尼名者。或身觸者或影中過者。決定當得無上菩提等云云。大寶廣博樓閣善住秘密陀羅尼曰。

na 曩maḥ 謨sa 薩rva 嚩ta 怛thā 他(引)ga 蘗tā 多(去聲)nāṃ 南(引)(一)oṃ 俺(二)vi 尾pu 補la 攞ga 蘗ma 陛(三)ma 么ṇi 抳pra 缽啰(二合)bhe 陛(四)ta 怛thā 他ga 蘗tā 多(五)ni 你da 捺rśa 舍ne 寧(六)ma 么ṇi 抳ma 么ṇi 抳(七)su 蘇(上)pra 缽啰(二合)bhe 陛(八)vi 尾ma 么le 黎(九)sā 娑(引)ga 檗ra 啰(十)ga 儼bhi 鼻re 㘑(十一)hūṃ 吽(十二)hūṃ 吽(十三)jva 入嚩(二合)la 攞jva 入嚩(二合)la 攞(十四)bu 沒ddha 馱vi 尾lo 盧ki 枳te 帝(十五)gu 麌hya 呬夜dhi 地dhṛi 瑟恥(二合)ta 多(上聲)ga 檗rbhe 陛(十六)svā 娑嚩(二合)hā 訶(十七)(又若人于高山頂上誦此陀羅尼者。盡眼所見處一切眾生。皆得滅一切罪業。得離一切地獄業。得免一切傍生身。上來諸咒藏中各有數本不同。皆是前

【現代漢語翻譯】現代漢語譯本：『尼名者』，意思是說，或者身體接觸到此陀羅尼，或者身影從其上方經過，都必定能夠獲得無上菩提等等。《大寶廣博樓閣善住秘密陀羅尼》說： na 曩maḥ 謨sa 薩rva 嚩ta 怛thā 他(引)ga 蘗tā 多(去聲)nāṃ 南(引)(一)oṃ 俺(二)vi 尾pu 補la 攞ga 蘗ma 陛(三)ma 么ṇi 抳pra 缽啰(二合)bhe 陛(四)ta 怛thā 他ga 蘗tā 多(五)ni 你da 捺rśa 舍ne 寧(六)ma 么ṇi 抳ma 么ṇi 抳(七)su 蘇(上)pra 缽啰(二合)bhe 陛(八)vi 尾ma 么le 黎(九)sā 娑(引)ga 檗ra 啰(十)ga 儼bhi 鼻re 㘑(十一)hūṃ 吽(十二)hūṃ 吽(十三)jva 入嚩(二合)la 攞jva 入嚩(二合)la 攞(十四)bu 沒ddha 馱vi 尾lo 盧ki 枳te 帝(十五)gu 麌hya 呬夜dhi 地dhṛi 瑟恥(二合)ta 多(上聲)ga 檗rbhe 陛(十六)svā 娑嚩(二合)hā 訶(十七)(又如果有人在高山頂上誦此陀羅尼，那麼眼睛所能看到的一切眾生，都能夠滅除一切罪業，脫離一切地獄之業，免除一切傍生之身。以上這些咒語在經藏中各有不同的版本，但都是之前的咒語。（註：尼名者 (Nī-nāma)：指此陀羅尼的名號。無上菩提 (Anuttarā-samyak-saṃbodhi)：最高的覺悟，成佛的境界。大寶廣博樓閣善住秘密陀羅尼 (Mahāratna-vipaula-garbha-samanta-sthita-guhya-dhāraṇī)：一個強大的陀羅尼，能帶來巨大的利益和保護。傍生 (Tiryagyoni)：指動物道，輪迴的低階形式。）

【English Translation】 English version: 'Nī-nāma', meaning that those who either physically touch it or whose shadows pass over it, will definitely attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), and so on. The Mahāratna-vipaula-garbha-samanta-sthita-guhya-dhāraṇī (The Great Jewel Vast and Extensive Pavilion Good Abiding Secret Dhāraṇī) says: na 曩maḥ 謨sa 薩rva 嚩ta 怛thā 他(引)ga 蘗tā 多(去聲)nāṃ 南(引)(一)oṃ 俺(二)vi 尾pu 補la 攞ga 蘗ma 陛(三)ma 么ṇi 抳pra 缽啰(二合)bhe 陛(四)ta 怛thā 他ga 蘗tā 多(五)ni 你da 捺rśa 舍ne 寧(六)ma 么ṇi 抳ma 么ṇi 抳(七)su 蘇(上)pra 缽啰(二合)bhe 陛(八)vi 尾ma 么le 黎(九)sā 娑(引)ga 檗ra 啰(十)ga 儼bhi 鼻re 㘑(十一)hūṃ 吽(十二)hūṃ 吽(十三)jva 入嚩(二合)la 攞jva 入嚩(二合)la 攞(十四)bu 沒ddha 馱vi 尾lo 盧ki 枳te 帝(十五)gu 麌hya 呬夜dhi 地dhṛi 瑟恥(二合)ta 多(上聲)ga 檗rbhe 陛(十六)svā 娑嚩(二合)hā 訶(十七)(Furthermore, if a person recites this dhāraṇī on the summit of a high mountain, all sentient beings within sight will be able to eradicate all karmic offenses, be liberated from all hellish karma, and be freed from all animal existences. Among the various mantra collections above, there are several different versions, all of which are the preceding mantras. (Notes: Nī-nāma: Refers to the name of this dhāraṇī. Anuttarā-samyak-saṃbodhi: The highest enlightenment, the state of Buddhahood. Mahāratna-vipaula-garbha-samanta-sthita-guhya-dhāraṇī: A powerful dhāraṇī that brings great benefits and protection. Tiryagyoni: Refers to the animal realm, a lower form of rebirth.)

后三藏西天諸國語音有異。但依一本誦持無得揀擇。寡學之者。多分受一非余呵斥聖賢。寄語後人勿沾斯咎)

上來供佛利生諸真言等。若不能都各誦持書寫得。皆用準提真言亦得。故持明藏儀軌經云。此準提咒似如意珠。若有行人。處處用之皆得成就是也。

供佛利生儀

顯密圓通成佛心要並供佛利生儀後序

門人比丘性嘉述

恭聞大日雄尊。始王華嚴之界。圓音妙法。遍周帝網之區。稱其性演重重無盡之門。就其根開種種有限之義。爰自結集之後。洎于翻譯已還。五藏八藏以殊分。一乘三乘而異設。若乃舉其大柄振其宏綱。則唯密及顯。斯可得而稱矣。謂密言玄妙統五部之真詮。顯字淵沖貫十宗之微旨。應根派異涇渭雙流。會旨源同清濁共濕。然而去聖時邈群生見差。或密顯偏修。或有空別立。或學聲字迷神咒之本宗。或滯名言昧佛經之正意。雖有觀心照性。然多背正趨邪。各計斷常競封人法。弘性弘相。商參互起于多端。宗立宗禪。水火交騰于異義。遂使滔滔性海罕挹波瀾。燦燦義天難窺光彩。斯蓋未遇通人與開示焉。今我親教和尚。諱道[厄*殳]字法幢。俗姓杜氏雲中人也。家傳十善世稟五常。始從齠齔之年。習於儒釋之典。天然聰辯性自仁賢。博學則侔羅什之多聞。持明

【現代漢語翻譯】現代漢語譯本：后三天，各國的語言發音有所不同，但應依照同一版本誦讀，不可隨意選擇。學識淺薄的人，大多隻接受一種說法，而排斥其他，甚至呵斥聖賢。奉勸後人不要沾染這種過失。

以上供佛利生的各種真言等，如果不能全部誦持或書寫，都可以用準提真言代替。所以持明藏儀軌經中說，此準提咒就像如意寶珠，如果修行人處處使用它，都能成就一切事情。

供佛利生儀

顯密圓通成佛心要並供佛利生儀後序

門人比丘性嘉述

恭敬地聽說大日如來（Mahavairocana，佛教密宗的本尊），開始主宰華嚴世界，圓滿的音聲和微妙的佛法，遍佈帝網（Indra's net，比喻無限重疊的世界）的區域。依據其自性，演說重重無盡的法門；就其根基，開顯種種有限的意義。自從結集佛經之後，到翻譯佛經以來，五藏（律藏、經藏、論藏等）八藏（佛教的各種經典）有所區分，一乘（唯一成佛之道）三乘（聲聞乘、緣覺乘、菩薩乘）有所不同。如果要舉其大綱，振其宏旨，那麼只有密教和顯教可以稱得上。密教的語言玄妙，統攝五部（金剛部、寶部、蓮華部、羯磨部、法界部）的真諦；顯教的文字淵博深遠，貫穿十宗（華嚴宗、天臺宗、禪宗等）的精微要旨。應根機不同而分出派別，如同涇水和渭水雙流並進；會歸到同一旨趣，如同清水和濁水共同滋潤。然而，距離聖人的時代已經很久遠，眾生的見解產生了偏差，或者偏重於密教或顯教的片面修習，或者將有和空對立起來，或者學習音聲文字而迷惑于神咒的根本宗旨，或者拘泥於名相言辭而昧於佛經的真正意義。雖然有觀心照性的人，但大多背離正道而趨向邪途，各自計較斷見和常見，競相封閉人法。弘揚性宗和弘揚相宗，互相辯論而產生諸多爭端；宗門和禪宗，如同水火交戰，產生不同的見解。於是使得浩瀚的性海難以汲取波瀾，燦爛的義天難以窺見光彩。這大概是因為沒有遇到通達的人來開示的緣故。現在我的親教師和尚，法號道[厄*殳]字法幢，俗姓杜，是雲中人。家傳十善，世代稟承五常。從年幼的時候開始，就學習儒家和佛家的典籍。天生聰慧善辯，性情仁慈賢良。博學多聞，可以和鳩摩羅什（Kumarajiva，著名佛經翻譯家）相比；

【English Translation】 English version: In the last three days, the pronunciation of languages in various countries differs. However, one should recite according to a single version and not choose arbitrarily. Those with limited knowledge often accept only one teaching and reject others, even criticizing sages and saints. I advise future generations not to be tainted by this fault.

The above-mentioned various Dharanis (mantras) for offering to the Buddha and benefiting sentient beings, if one cannot recite or write them all, one can use the Cundi Dharani (mantra of Cundi Bodhisattva) instead. Therefore, the 'Tantra Collection Ritual Sutra' says, 'This Cundi mantra is like a wish-fulfilling jewel. If a practitioner uses it everywhere, they will achieve everything.'

Ritual for Offering to the Buddha and Benefiting Sentient Beings

Postscript to 'The Essential Key to Enlightenment through the Perfect Integration of Exoteric and Esoteric Teachings' and 'Ritual for Offering to the Buddha and Benefiting Sentient Beings'

Respectfully heard that the Great Sun Buddha (Mahavairocana, the principal deity of Esoteric Buddhism) initially reigned over the Avatamsaka (Huayan) realm. The perfect sound and wonderful Dharma pervade the area of Indra's net (Indra's net, a metaphor for infinitely overlapping worlds). According to its nature, it expounds the infinitely inexhaustible Dharma doors; based on its foundation, it reveals various finite meanings. Since the compilation of Buddhist scriptures, up to the translation of Buddhist scriptures, the Five Pitakas (Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka, etc.) and Eight Pitakas (various Buddhist scriptures) have been distinguished, and the One Vehicle (the only path to Buddhahood) and Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are different. If one wants to grasp its outline and promote its grand purpose, then only Esoteric and Exoteric Buddhism can be called that. The language of Esoteric Buddhism is profound and mysterious, encompassing the true meaning of the Five Families (Vajra Family, Ratna Family, Padma Family, Karma Family, Dharma Family); the text of Exoteric Buddhism is broad and profound, penetrating the subtle essence of the Ten Schools (Huayan School, Tiantai School, Zen School, etc.). Different schools are divided according to different aptitudes, just like the Jing River and Wei River flowing side by side; converging to the same purpose, just like clear water and turbid water moistening together. However, the era is far from the saints, and the views of sentient beings have deviated, either focusing on the one-sided practice of Esoteric or Exoteric Buddhism, or opposing existence and emptiness, or learning sounds and words and being confused about the fundamental purpose of mantras, or being attached to names and words and being ignorant of the true meaning of Buddhist scriptures. Although there are people who observe the mind and illuminate the nature, most of them deviate from the right path and tend to evil, each calculating annihilationism and eternalism, competing to seal off people and Dharma. Promoting the nature school and promoting the appearance school, arguing with each other and causing many disputes; the Chan school and the Zen school, like water and fire fighting, produce different views. Thus, the vast ocean of nature is difficult to draw waves from, and the brilliant sky of meaning is difficult to glimpse the brilliance. This is probably because they have not met a knowledgeable person to enlighten them. Now my personal teacher, the monk, Dharma name Dao [厄*殳] Zi Fachuang, secular surname Du, is a native of Yunzhong. The family passed down the Ten Virtues, and the generations inherited the Five Constant Virtues. From a young age, he studied Confucian and Buddhist classics. He was naturally intelligent and eloquent, and his temperament was benevolent and virtuous. His erudition can be compared to Kumarajiva (a famous Buddhist scripture translator);

則具佛圖之靈異。禪心鏡凈神遊華藏之間戒體冰清行出塵勞之外。加以霜松潔操水月虛襟。曲己利人輕身為法。恒思至理匿在筌蹄。每念生靈懵于修證。由是尋原討本采異搜奇。研精甫僅於十旬。析理遂成於一卷。號之曰顯密圓通成佛心要。並供佛利生儀。其文則精俊簡約。其義則淵奧該弘。窮顯密之根源。盡修行之岐路。四門朗朗。如皓月之呈輝。十段明明。若群星之列耀。五法界之妙觀。燦爛於行間。三秘密之神宗。昭彰于字下。包括鷲峰之妙典。彌綸龍藏之遺文。會萬法以無違皆歸圓教。融諸咒而不滯儘是總持使瓦礫並作于真金。草木悉成於妙藥。寔乃改張異見端正前修。依之則無塞不通。弘之則無根不被。其猶出匣之鏡動則臨人。射空之箭發必有中。盡善盡美兼質兼文。有玄之又玄之宗。秘之又秘之趣。使將來者開卷便知聖旨。得意皆是全才。貧子獲衣內之珠。輪王雪夢中之恥。北秀南能之心印。詎假躬參。西林東社之靈編。無勞親閱。真可謂登覺山之捷徑。濟苦海之逆船。一十二分教之蓍龜。八萬四千行之鈐鍵。抉學人之疑膜。有類金[鎞-囟+(奐-大)]。斷釋子之邪心。無殊寶劍。復有供佛供僧之秘法。濟仙濟鬼之玄門。拯幽靈之神方。利含生之聖術。其功德之廣大。逾五嶽之崢嶸其利益之宏深。越

【現代漢語翻譯】則具備佛陀（Buddha）之靈異。禪心如明鏡般清凈，精神遨遊于華藏世界（Huazang World）之中，戒體如冰雪般純潔，行為超脫于塵世的煩惱之外。再加上像霜松一樣高潔的品格，像水中月亮一樣虛懷若谷的胸襟。委屈自己以利於他人，輕視自身以弘揚佛法。常常思考最高的真理隱藏在方法之中，時常想到眾生迷茫于修行和證悟。因此，追尋根源，探究根本，收集奇異的資料，搜尋罕見的文獻。專心研究了僅僅十旬（一百天），分析義理就完成了一卷書。命名為《顯密圓通成佛心要》，並且附帶了供佛利生的儀軌。它的文字精煉而優美，它的義理深奧而廣博。窮盡顯教和密教的根源，詳盡闡述修行的各種途徑。四門清晰明朗，如同皓月展現光輝；十段明白曉暢，好似群星羅列閃耀。五法界（Five Dharmadhatu）的微妙觀想，在字裡行間燦爛生輝；三秘密（Three Mysteries）的神奇宗旨，在文字之下彰顯昭著。包括了靈鷲山（鷲峰，Gṛdhrakūṭa）的精妙典籍，涵蓋了龍藏（Dragon Canon）遺留下來的文獻。彙集萬法而沒有牴觸，全部歸於圓教；融合各種咒語而不停滯，全部都是總持（Dharani），使得瓦礫都變成真金，草木都變成妙藥。實在是改變錯誤見解，端正先前修行的方法。依靠它就沒有阻塞不通達的地方，弘揚它就沒有沒有根基不能被利益的人。它就像出匣的鏡子，一動就能照見人；又像射向天空的箭，發射必定能命中目標。盡善盡美，兼具文采和實質。具有玄妙又玄妙的宗旨，秘密又秘密的趣味。使將來的人打開書卷就能明白佛的旨意，領悟到的都是全才。貧窮的人獲得了衣服內的寶珠，輪王（cakravartin）洗雪了夢中的恥辱。北方的漸悟和南方的頓悟的心印，哪裡需要親自參訪？西林（West Forest Temple）和東社（East Society）的靈驗著作，無需親自閱讀。真可謂是登上覺悟之山的捷徑，渡過苦海的逆行之船。是一切經教的蓍草和烏龜，是八萬四千種修行方法的關鍵。揭開學人的疑惑，就像金[鎞-囟+(奐-大)]一樣。斷除釋迦弟子（釋子）的邪念，就像寶劍一樣。還有供佛供僧的秘密方法，救濟仙人和鬼魂的玄妙法門，拯救幽冥的神奇方法，利益一切眾生的神聖法術。它的功德廣大，超過五嶽的崢嶸；它的利益宏深，超越須彌之峻極。竊謂法門之綱領。修證之階梯。拯世之慈航。拔苦之神杵。俾夫迷途知返。覺海可登。暗室遇燈。沉疴得藥。敢云述而不作。庶幾有裨於世云爾。須彌山（Mount Sumeru）的峻峭。我私下認為這是佛法的綱領，修證的階梯，拯救世人的慈航，拔除痛苦的神杵，使迷途的人知道返回，覺悟的海洋可以登臨。暗室里遇到了燈光，沉重的疾病得到了藥物。怎敢說只是闡述而不是創作，希望對世間有所幫助罷了。

【English Translation】 It possesses the spiritual wonders of the Buddha (Buddha). The mind of Chan (Zen) is as clear as a mirror, the spirit travels in the Huazang World (Huazang World), the precepts are as pure as ice, and the actions transcend the troubles of the mundane world. In addition, it has the noble character of a frost-covered pine and the open-mindedness of the moon in the water. It sacrifices oneself to benefit others and disregards oneself to promote the Dharma. It constantly contemplates that the ultimate truth is hidden in the methods, and often thinks of sentient beings being ignorant of cultivation and realization. Therefore, it seeks the origin, explores the root, collects unusual materials, and searches for rare documents. It concentrated on research for only ten weeks (one hundred days), and completed a volume by analyzing the principles. It is named 'The Essential Heart of Manifest and Esoteric Perfect Enlightenment', and is accompanied by rituals for offering to the Buddha and benefiting sentient beings. Its writing is refined and beautiful, and its meaning is profound and broad. It exhausts the origins of exoteric and esoteric teachings, and elaborates on the various paths of practice. The four doors are clear and bright, like the bright moon showing its brilliance; the ten sections are clear and understandable, like the stars shining in array. The subtle contemplation of the Five Dharmadhatus (Five Dharmadhatu) shines brightly between the lines; the magical tenets of the Three Mysteries (Three Mysteries) are clearly manifested under the words. It includes the wonderful scriptures of Vulture Peak (Gṛdhrakūṭa), and covers the documents left by the Dragon Canon (Dragon Canon). It gathers all dharmas without conflict, and all return to the Perfect Teaching; it integrates all mantras without stagnation, and all are Dharani, making rubble turn into real gold, and plants turn into wonderful medicine. It truly changes wrong views and corrects previous cultivation methods. Relying on it, there is no obstruction that cannot be overcome, and promoting it, there is no one without roots who cannot be benefited. It is like a mirror out of its case, which can reflect people when it moves; it is like an arrow shot into the sky, which will surely hit the target. It is perfect in every way, combining literary talent and substance. It has a mysterious and profound purpose, and a secret and mysterious interest. It enables future people to understand the Buddha's will as soon as they open the book, and those who understand it are all-rounders. The poor man obtains the pearl in his clothes, and the cakravartin washes away the shame in his dream. The mind-seal of the Northern gradual enlightenment and the Southern sudden enlightenment, where is the need to visit in person? The efficacious writings of West Forest Temple (West Forest Temple) and East Society (East Society) do not need to be read in person. It can truly be said to be a shortcut to climbing the mountain of enlightenment, and a boat against the current to cross the sea of suffering. It is the yarrow and tortoise of all the teachings, and the key to the eighty-four thousand practices. It uncovers the doubts of scholars, like a golden awl. It cuts off the evil thoughts of the disciples of Shakyamuni (釋子), like a precious sword. There are also secret methods for offering to the Buddha and monks, mysterious methods for saving immortals and ghosts, magical methods for saving the underworld, and sacred techniques for benefiting all sentient beings. Its merits are vast, surpassing the towering peaks of the Five Mountains; its benefits are profound, surpassing the steepness of Mount Sumeru (Mount Sumeru). I privately believe that this is the outline of the Dharma, the ladder of cultivation and realization, the compassionate boat for saving the world, and the divine pestle for removing suffering, so that those who are lost know to return, and the sea of enlightenment can be ascended. In a dark room, one encounters a light, and a serious illness receives medicine. How dare I say that it is only an elaboration and not a creation, hoping to be of some help to the world.

四溟之浩森。若非煉智煉神精教精理。內憑咒力外感佛加。曷以著斯絕妙之文哉。性嘉叨承宿幸忝會此生。自得伏膺親蒙誨道。七十子仲尼門下。入室徒忻。一千輩黃梅山中。傳衣匪預。雖滴露乏添江之力。輕塵無足岳之能。但竭愚衷聊為後序。所愿萬靈密佑四眾圓修。長然心要之燈。恒照愚冥之路云爾。

切以藏海汪洋。深廣莫窺其涯涘。聖途坦蕩。指歸直造于根源。矧圓通顯密之要門。極性相有空之至理。惟持明者斯問津焉。管主八緣幸釋流慶逢聖世。聲教熾焰。佛法莫盛于當今。車書混同。華竺咸歸於至化。眷此霾塵之寶。奚其韞櫝之緘。敬鐫刻於斯文。俾流通而入藏。恭愿法輪大轉。億萬年睿算永祝帝齡。佛日高懸。一大事因緣俱明本智。文英武烈子孝臣忠。干戈息於八方風雨調於六合。功能最勝筆舌奚殫。恩有普資自他俱利者。