English
English version Arhat. 'If one generates the unsurpassed Bodhi mind, initially they will see the white hair light of the Seven Buddhas shining. Each Tathagata's (如来) white hair light will divide into ten branches, transforming into ten kinds of precious flowers, precious trees, and precious platforms arranged in the sky. At this time, the Buddhas of the ten directions will also emit light and water, as described above, washing between the joints. In each Buddha's white hair light, they will speak of eighteen kinds of loving-kindness Dharma gates, eighteen kinds of great compassion Dharma gates, eighteen kinds of great joy Dharma gates, and eighteen kinds of great equanimity Dharma gates. Gradually increasing the teachings, they will cultivate the Four Immeasurables (四無量心); having the Four Immeasurables, they will be told of ten kinds of mind clarification; having mind clarification, they will be taught that form is emptiness, not that emptiness is the cessation of form; having contemplated emptiness, they will teach the Bodhisattva six Dharmas; having practiced the six Dharmas, they will cultivate the six recollections, recollecting the Dharma body of the Buddha; having recollected the Dharma body of the Buddha, they will generate the mind of dedication; having accomplished dedication, they will establish the Four Great Vows, not abandoning sentient beings; having accomplished the four vows, they will possess the Bodhisattva precepts; having accomplished the Bodhisattva precepts, they will learn and cultivate similar Dānapāramitā (檀波羅蜜, Perfection of Giving); having accomplished Dānapāramitā, they will learn and cultivate similar ten Pāramitās (十波羅蜜).' 'Having accomplished this contemplation, they will contemplate inner emptiness and outer emptiness. Then, they will see hundreds of thousands of immeasurable Buddhas pouring water on their heads and tying their heads with silk ribbons, speaking the Dharma of emptiness for them. Because of the mind of emptiness, they will awaken and enter the Bodhisattva position. This is called the nature ground—the initial state of a Bodhisattva (many develop increased pride in this Dharma, one should recognize this, this is the initial state of the Bodhi mind).' Tell Śāriputra (舍利弗): 'This is called the Samādhi (三昧) of curing the ground, the frightening aspect of increased pride destroying the mother of ignorance and the three poisons. You should uphold it well and be careful not to forget it.' At that time, Śāriputra (舍利弗) and Ānanda (阿難), and others, hearing what the Buddha said, joyfully practiced it. The Great Dharma of Curing Wind 'Furthermore, Śāriputra (舍利弗)! If a practitioner enters the wind Samādhi (三昧), they will see from the nine orifices of their own body, like great valleys, five-colored winds emerging. They will also see the three hundred and thirty-six joints of their own body white like snow mountains, from each joint emerging various Ayakichi (蔼吉支) (Ayakichi (蔼吉支) are corpse-raising ghosts). The Ayakichi (蔼吉支) hold iron rods in their hands, using a thousand skulls as ornaments for their bodies.' --------------------------------------------------------------------------------
Chinese
珞，与诸龙鬼九十八种，至行者所。行者见已，心惊毛竖，因是发狂或白癞病，当疾治之。 “治之法者，先当观于雪山、香山四大仙人，皆悉尽是大菩萨也。想彼仙人身黄金色，长十六丈，一手捉花、一手捉金刚轮、口衔香药，遮护行者不令风起。仙人持花、咒水出，龙吸诸风尽，龙身胀大，在地眠卧终不能起。当观此龙犹如芭蕉，皮皮相裹不能喘息。” 尔时，世尊而说咒曰： “南无佛陀 南无达摩 南无僧伽 南无摩诃梨师毗阇罗阇 蔼咄陀达陀 娑满驮 跋阇罗翅(矢驰反) 陀逻崛荼誓荼 遮利遮利 摩诃遮利吁摩利吁摩勒翅(矢驰反)悉耽鞞阎鞞 阿阎鞞利究匊匊翅(矢驰反)萨婆陀罗尼翅(矢驰反)阿扇(叔看反)提摩俱梨应诣吁弥吁弥吁摩吁摩婆祸呵” 尔时，世尊说此咒已，告舍利弗：“如此神咒，过去无量诸佛所说、我今现在亦说此咒、未来弥勒贤劫菩萨亦当宣说。如此神咒功德如自在天，能令后世五百岁中诸恶比丘得净心意，调和善治四大增损，亦治心内四百四病、四百四脉所起境界、九十八使性欲种子，亦治业障、犯戒诸恶，永尽无余。此名‘善治七十二种病忧恼陀罗尼’，亦名‘拔五种阴无明根本陀罗尼’，亦名‘现前见一切佛及诸声闻为说真法破诸结使’。 现代汉语译本： ‘珞’，以及九十八种龙和鬼，会来到修行者所在之处。修行者见到这些，会心惊胆战，毛发竖立，因此发狂或者得白癞病，应当迅速治疗。 ‘治疗的方法是，首先应当观想雪山、香山的四大仙人，他们全部都是大菩萨。观想那些仙人身呈黄金色，身高十六丈，一只手拿着花，一只手拿着金刚轮，口中衔着香药，遮护修行者，不让风吹起。仙人拿着花，念咒使水流出，龙吸走了所有的风，龙的身体胀大，躺在地上不能起身。应当观想这条龙就像芭蕉树一样，层层包裹，不能喘息。’ 这时，世尊说了如下的咒语： ‘南无佛陀（皈依佛） 南无达摩（皈依法） 南无僧伽（皈依僧） 南无摩诃梨师毗阇罗阇（伟大的仙人毗阇罗阇） 蔼咄陀达陀 娑满驮 跋阇罗翅 陀逻崛荼誓荼 遮利遮利 摩诃遮利吁摩利吁摩勒翅 悉耽鞞阎鞞 阿阎鞞利究匊匊翅 萨婆陀罗尼翅 阿扇提摩俱梨应诣吁弥吁弥吁摩吁摩婆祸呵’ 这时，世尊说完这个咒语后，告诉舍利弗（智慧第一的佛陀弟子）:‘如此神咒，过去无量诸佛所说，我今现在也说这个咒语，未来弥勒（未来佛）贤劫菩萨也将宣说。如此神咒的功德就像自在天（欲界顶天的天神），能令后世五百岁中那些恶劣的比丘（出家修行的男性佛教徒）得到清净的心意，调和并妥善治理四大（地、水、火、风）的增损，也能治疗心内的四百四病、四百四脉所引起的各种境界、九十八使（九十八种烦恼）的种子，也能治疗业障、犯戒等各种恶行，使之永远消尽无余。此咒名为‘善治七十二种病忧恼陀罗尼’，也名‘拔五种阴（色、受、想、行、识）无明根本陀罗尼’，也名‘现前见一切佛及诸声闻（听闻佛陀教诲而证悟的弟子）为说真法破诸结使（烦恼的束缚）’。
English
English version: ‘Lo’, along with ninety-eight kinds of dragons and ghosts, will come to the practitioner's location. When the practitioner sees them, their heart will be frightened, and their hair will stand on end, causing them to go mad or develop vitiligo. They should be treated quickly. ‘The method of treatment is to first contemplate the four great immortals of Snow Mountain and Fragrant Mountain, all of whom are great Bodhisattvas. Visualize those immortals with golden bodies, sixteen 'zhang' (丈, a unit of length) tall, one hand holding a flower, one hand holding a vajra wheel, and fragrant medicine in their mouths, shielding the practitioner from the wind. The immortals hold flowers and chant mantras to produce water. The dragon absorbs all the wind, its body swells up, and it lies on the ground unable to rise. One should contemplate this dragon as if it were a banana tree, with layers wrapped around each other, unable to breathe.’ At that time, the World Honored One spoke the following mantra: ‘Namo Buddhaya (Homage to the Buddha) Namo Dharmaya (Homage to the Dharma) Namo Sanghaya (Homage to the Sangha) Namo Maha Rishi Vairochana Raja (Homage to the Great Immortal Vairochana Raja) Ai duduo datuo Suoman tuo Bajia Luo Chi Tuo Luo Qu Tu Shi Tuo Zheli Zheli Maha Zheli Yu Moli Yu Mole Chi Xi Tan Pi Yan Pi A Yan Pi Li Jiu Ju Ju Chi Sa Po Tuo Luo Ni Chi A Shan Ti Mo Ju Li Ying Yi Yu Mi Yu Mi Yu Mo Yu Mo Po Huo He’ At that time, after the World Honored One spoke this mantra, he said to Shariputra (the Buddha's disciple foremost in wisdom): ‘This divine mantra has been spoken by countless Buddhas in the past. I am now speaking this mantra, and in the future, Maitreya (the future Buddha) and the Bodhisattvas of the Bhadrakalpa (the current fortunate eon) will also proclaim it. The merit of this divine mantra is like that of the Ishvara Deva (a deity of the highest heaven in the desire realm), capable of giving pure minds to evil 'bhikshus' (ordained male Buddhist monastics) in the next five hundred years, harmonizing and properly managing the increase and decrease of the four elements (earth, water, fire, and wind), and also curing the four hundred and four diseases within the mind, the various states arising from the four hundred and four 'meridians', and the seeds of the ninety-eight 'anusayas' (latent defilements). It can also cure karmic obstacles, violations of precepts, and all kinds of evil deeds, causing them to be completely eradicated without remainder. This is called the ‘Dharani for Well Curing Seventy-Two Kinds of Diseases and Afflictions,’ also called the ‘Dharani for Uprooting the Fundamental Ignorance of the Five Skandhas (form, feeling, perception, mental formations, and consciousness),’ and also called the ‘Dharani for Directly Seeing All Buddhas and All Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) Speaking the True Dharma to Break All Fetters (the bonds of afflictions).’ -------------------------------------------------------------------------------- ” 尔时，世尊而说偈言： “法性无所依， 观空亦复然， 若能观四大， 不为使所杀。 服药行禅定、 诵此陀罗尼、 一心念诸佛， 结使永不起。 烦恼海永尽、 恩爱河亦绝， 诸欲无所因， 自称是解脱。 无患心恬怕， 游戏六神通， 亦以陀罗尼， 教授于他人。”
Chinese
尔时，世尊说此偈已，告舍利弗：“汝今当知，我涅槃后，未来世中若有比丘、比丘尼、优婆塞、优婆夷，得闻此甚深秘要净尸罗法及行禅定诸病方药——此光明王胜幢陀罗尼——当知此人不于一佛、二佛、三、四、五佛种诸善根，久于无量百千佛所修习三种菩提之心，今得闻此甚深秘要。如说修行，当知是人最后边身，如驶水流，速疾当得四沙门果及菩萨行。” 佛说是语时，五百释子倍更增进，具六神通；舍卫城中一千首陀罗宿世行禅发狂之者，闻佛所说即生欢喜，得须陀洹；八十亿诸天治四大病，身心无患，应时即发无上道心，普雨天花以散佛上及诸大众。 尔时，会中天龙八部闻佛所说，异口同音而说是言：“如来出世正为治此狂恶邪见罗刹行人，令得本心，如好花幢甚可爱乐。善哉，世尊！如优昙花时乃一现。” 时会大众以偈赞言： “日种王太子， 现代汉语译本： 这时，世尊用偈语说道： ‘法性没有可以依靠的地方，观空也是这样。 如果能观察四大（地、水、火、风），就不会被烦恼所杀害。 服用药物，修习禅定，诵持这个陀罗尼（总持、真言）， 一心忆念诸佛，烦恼结使永远不会生起。 烦恼的海洋永远干涸，恩爱的河流也断绝， 各种欲望没有原因，自然就可称为解脱。 没有忧患，内心平静安宁，自在地拥有六神通（天眼通、天耳通、他心通、宿命通、神足通、漏尽通）， 也可以用这个陀罗尼，教导其他人。’ 这时，世尊说完这个偈语后，告诉舍利弗（智慧第一的弟子）：‘你现在应当知道，我涅槃（寂灭）后，未来世中如果有比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众），能够听闻到这个甚深秘密重要的清净戒律之法以及修习禅定治疗各种疾病的方药——这个光明王胜幢陀罗尼——应当知道这个人不是在一佛、二佛、三、四、五佛那里种下善根，而是在无量百千佛那里修习三种菩提之心（至诚心、深心、回向发愿心），现在才得以听闻这个甚深秘密重要的法门。如果能够按照所说的去修行，应当知道这个人是最后之身，如同快速流动的水，迅速地就能证得四沙门果（须陀洹果、斯陀含果、阿那含果、阿罗汉果）以及菩萨的修行。’ 佛陀说完这些话时，五百释迦族子弟更加精进，具足六神通；舍卫城中一千个因为前世修行禅定而发狂的人，听到佛陀所说的话后立即心生欢喜，证得须陀洹果（预流果）；八十亿诸天治愈了四大不调的疾病，身心没有忧患，当时就发起了无上菩提之心，普遍降下天花来散在佛陀身上以及各位大众。 这时，法会中的天龙八部（天众、龙众、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽）听到佛陀所说的话，异口同声地说：‘如来出世正是为了医治这些狂恶邪见的罗刹（恶鬼）行人，使他们恢复本来的心性，如同美好的花幢非常可爱。善哉，世尊！如同优昙花（祥瑞之花）难得一现。’ 当时法会大众用偈语赞叹道： ‘日种王太子，’