English
English version: At that time, the World-Honored One spoke in verse: 'The nature of Dharma has nothing to rely on, and so is the contemplation of emptiness. If one can contemplate the four great elements (earth, water, fire, wind), one will not be killed by the afflictions. Taking medicine, practicing meditation, reciting this Dharani (mantra, incantation), Single-mindedly remembering all the Buddhas, the bonds of affliction will never arise. The ocean of afflictions will be forever exhausted, and the river of love will also be cut off. All desires have no cause, and one can naturally be called liberated. Without worries, the mind is peaceful and calm, freely possessing the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, divine feet, extinction of outflows), One can also use this Dharani to teach others.' At that time, after the World-Honored One spoke this verse, he told Shariputra (foremost in wisdom among the disciples): 'You should know now that after my Nirvana (extinction), in the future world, if there are Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (laymen), Upasikas (laywomen) who can hear this profound and secret essential pure precepts Dharma and the methods of practicing meditation to cure various diseases—this Light King Victory Banner Dharani—you should know that this person has not planted good roots in one Buddha, two Buddhas, three, four, or five Buddhas, but has cultivated the three Bodhi minds (sincere mind, profound mind, mind of dedication and aspiration) in immeasurable hundreds of thousands of Buddhas, and now is able to hear this profound and secret essential Dharma. If one can practice according to what is said, you should know that this person is in their last body, and like swiftly flowing water, will quickly attain the four Sramana fruits (Sotapanna, Sakadagami, Anagami, Arhat) and the practice of a Bodhisattva.' When the Buddha spoke these words, five hundred Shakya clan sons became even more diligent and possessed the six supernormal powers; one thousand people in Shravasti who had gone mad due to practicing meditation in past lives, upon hearing what the Buddha said, immediately rejoiced and attained the Sotapanna fruit (stream-enterer); eighty billion devas (gods) were cured of diseases caused by imbalance of the four elements, their bodies and minds were without worry, and at that time they aroused the unsurpassed Bodhi mind, universally raining down heavenly flowers to scatter on the Buddha and all the assembly. At that time, the assembly of the eight classes of gods and dragons (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas) hearing what the Buddha said, spoke in unison: 'The Tathagata's appearance in the world is precisely to cure these mad, evil, and heretical Rakshasa (demons) practitioners, enabling them to restore their original nature, like a beautiful flower banner that is very lovely. Excellent, World-Honored One! Like the Udumbara flower (auspicious flower) that rarely appears.' At that time, the assembly praised in verse: 'Sun-race king's crown prince,' -------------------------------------------------------------------------------- 甘蔗之苗裔， 星光月外甥， 摩耶夫人子。 生时行七步， 足蹑动大千， 十方诸神应， 嘉瑞三十二。 弃国如涕唾， 坐于毕钵罗， 金刚胜道场， 降伏万亿魔。 得成菩提道， 面净如满月， 心垢亦永尽， 我今一心礼。 诸释中最胜， 具胜慈悲者， 能令诸众生， 永脱生死苦。”
Chinese
尔时，世尊闻诸四众说此偈已，复更殷勤申金色手摩舍利弗及阿难顶，付嘱是事。 时舍利弗及阿难等并余大众闻佛所说，欢喜奉行。 初学坐者鬼魅所著种种不安不能得定治之法(尊者阿难所问) 如是我闻： 一时佛在舍卫国祇树给孤独园，那利楼鬼所住之处，末利夫人所造讲堂。罗旬逾等一千长者子始初出家，请尊者阿难、摩诃迦叶、舍利弗等以为和上，摩诃迦叶教千比丘数息静处。 鬼魅所著，见一鬼神——面如琵琶，四眼、两口，举面放光——以手击擽两腋下及余身分，口中唱言：“埠惕埠惕。”如旋火轮、似掣电光，或起、或灭，令于行者心不安所。 若见此者，当急治之。治之法者，教此行人，埠惕来时，一心闭眼，阴而骂之，而作是言：“我今识汝，知汝是此阎浮提中食火、嗅香、偷腊吉支。汝为邪见，喜破戒 现代汉语译本 甘蔗的后代， 是星光和月亮的外甥，是摩耶夫人（Mahamaya）的儿子。 出生时行走七步， 足迹震动大千世界， 十方诸神都来应和， 呈现三十二种吉祥的征兆。 抛弃国家如同丢弃唾沫， 安坐在毕钵罗树（Pippala）下， 在金刚殊胜的道场， 降伏万亿魔军。 证得菩提大道， 面容清净如满月， 心中的污垢也永远消除， 我今天一心一意地礼敬您。 在所有释迦族人中最殊胜， 具备殊胜慈悲的人， 能够使一切众生， 永远脱离生死的痛苦。 这时，世尊听了四众弟子说了这首偈颂后，又更加殷勤地伸出金色的手，摩挲舍利弗（Sariputra）和阿难（Ananda）的头顶，嘱托这件事。 当时舍利弗和阿难等以及其他大众听了佛所说的话，都欢喜地接受并实行。 为初学禅坐者被鬼魅附身，产生各种不安，无法入定而设的治疗方法（尊者阿难所问）。 我是这样听说的： 一时，佛在舍卫国（Sravasti）的祇树给孤独园（Jetavana Anathapindika-arama），那是那利楼鬼（Naliru）所居住的地方，是末利夫人（Mallika）所建造的讲堂。罗旬逾（Rasunyuta）等一千位长者之子刚开始出家，请尊者阿难、摩诃迦叶（Mahakasyapa）、舍利弗等作为他们的和尚，摩诃迦叶教导这一千位比丘修习数息法，在安静的地方禅修。 （他们）被鬼魅附身，看见一个鬼神——面容像琵琶，有四只眼睛、两张嘴，从脸上放出光芒——用手搔他们的两腋下以及其他身体部位，口中唱着：‘埠惕埠惕（Bhutik Bhutik）’。像旋转的火轮、像闪电的光芒，忽起忽灭，使修行者的内心感到不安。 如果见到这种情况，应当立即治疗。治疗的方法是，教导这位修行人，当‘埠惕（Bhutik）’来的时候，一心闭上眼睛，在心中默默地骂它，这样说：‘我现在认识你了，知道你是这阎浮提（Jambudvipa）中吃火、闻香、偷腊吉支（Lakhici）的鬼。你因为邪见，喜欢破坏戒律。
English
English version A descendant of sugarcane, The nephew of starlight and moonlight, the son of Maya (Mahamaya). When he was born, he walked seven steps, His feet shook the great chiliocosm, The gods of the ten directions responded, With thirty-two auspicious signs. He abandoned his kingdom as if spitting, Sat under the Pippala tree (Pippala), In the Vajra supreme Bodhimanda, Subduing billions of demons. Attaining the path of Bodhi, His face is as pure as the full moon, The defilements of his heart are also forever exhausted, I now single-mindedly pay homage. Most supreme among all the Shakyas, One who possesses supreme compassion, Able to liberate all sentient beings, Forever from the suffering of birth and death." At that time, the World Honored One, having heard the fourfold assembly recite this verse, further earnestly extended his golden hand and stroked the heads of Sariputra (Sariputra) and Ananda (Ananda), entrusting them with this matter. At that time, Sariputra and Ananda, along with the rest of the assembly, having heard what the Buddha said, joyfully accepted and practiced it. The method for treating those who are newly learning to meditate and are possessed by ghosts and demons, experiencing various anxieties and being unable to attain samadhi (asked by Venerable Ananda). Thus have I heard: At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Shravasti (Sravasti), the place where the Naliru ghost (Naliru) resided, the lecture hall built by Mallika (Mallika). Rasunyuta (Rasunyuta) and one thousand sons of elders had just begun their monastic life, inviting Venerable Ananda, Mahakasyapa (Mahakasyapa), Sariputra, and others to be their preceptors. Mahakasyapa taught these one thousand bhikshus the practice of counting breaths, meditating in quiet places. (They) were possessed by ghosts and demons, seeing a ghost—its face like a pipa (a Chinese lute), with four eyes and two mouths, emitting light from its face—using its hands to tickle their armpits and other parts of their bodies, chanting in its mouth: 'Bhutik Bhutik (Bhutik Bhutik)'. Like a spinning fire wheel, like the light of lightning, sometimes rising, sometimes disappearing, causing the practitioners' hearts to feel uneasy. If one sees this, one should quickly treat it. The method of treatment is to teach this practitioner that when 'Bhutik (Bhutik)' comes, to close their eyes single-mindedly, and silently curse it in their heart, saying: 'I now recognize you, I know that you are the ghost in this Jambudvipa (Jambudvipa) who eats fire, smells incense, and steals Lakhici (Lakhici). Because of your wrong views, you like to break the precepts. -------------------------------------------------------------------------------- 种。我今持戒，终不畏汝。”
Chinese
若出家人，应诵戒序；若在家人，应诵三归、五戒、八戒，鬼便却行，匍匐而去。 尔时，阿难闻此语已，白佛言：“世尊！今此长者子比丘因世尊说治埠惕鬼以免诸恶，不为鬼魅之所缚着。后世比丘——佛涅槃后，过千岁已——欲教比丘、比丘尼、优婆塞、优婆夷数息静处，念定安般。若诸鬼神为乱道故，化作鼠形，或黑、或赤，掊行者心、搔行者脚、两手、两耳，无处不至；或作鸟声、或作鬼吟、或复窃语；或有狐魅作新妇形庄严其身，为于行者按摩调身、说于非法；或现作狗，号哭无度；或作雕；鹫百类众鸟，作种种声，窃语大唤，其音不同；或作小儿，百千为行，十十五五若一、二、三，作种种声至行者所；或见虻、蝇、虫、蚤、蛇、蚖，或入耳中如蜂王鸣、或入眼中如迸酪沙、或复触心作种种乱事。因是发狂，舍离静处，作放逸行，当云何治？” 佛告阿难：“谛听谛听，善思念之，当为汝说。 “若有四众患此鬼者，汝当为说治鬼之法。此埠惕鬼有六十三名，乃是过去迦那含牟尼佛时，有一比丘垂向须陀洹，因邪命故为僧所摈，瞋恚命终自誓为鬼，乃至今日恼乱四众。寿命一劫，劫尽命终落阿鼻狱。汝等今日宜识名字，一心系念，莫为所乱。” 现代汉语译本： ‘我今已受持戒律，最终不会畏惧你。’ 如果出家人遇到这种情况，应当诵戒序；如果在家人遇到这种情况，应当诵三归、五戒、八戒，鬼便会退却，匍匐逃离。 当时，阿难（Ananda，佛陀的十大弟子之一，以记忆力超群著称）听了这些话后，对佛说：‘世尊！现在这位长者子比丘因为世尊您说了对治埠惕（Bhutatva，一种鬼的名字）鬼的方法，从而免受各种邪恶侵扰，不被鬼魅所束缚。后世的比丘——佛陀涅槃后，过了一千年之后——想要教导比丘、比丘尼、优婆塞（Upasaka，男居士）、优婆夷（Upasika，女居士）修习数息静处，念定安般（Anapana，一种禅修方法，专注于呼吸）。如果各种鬼神为了扰乱修行，变化成老鼠的形状，或黑或红，抓挠修行者的心，搔扰修行者的脚、双手、双耳，无处不到；或者发出鸟叫声、或者发出鬼的吟叫声、或者暗中窃窃私语；或者有狐狸精变化成新娘的模样，打扮得花枝招展，为了引诱修行者，扰乱身心，说一些非法的言论；或者显现成狗，没完没了地嚎叫哭泣；或者变成雕、鹫等各种各样的鸟类，发出各种各样的声音，窃窃私语，大声叫喊，声音各不相同；或者变成小孩子，成百上千地来来往往，三五成群，或者一两个、两三个，发出各种各样的声音来到修行者的地方；或者看见虻、蝇、虫、蚤、蛇、蚖等，或者进入耳朵里像蜂王一样鸣叫、或者进入眼睛里像溅入酪沙一样、或者触碰内心，制造各种各样的混乱。因此导致修行者发狂，舍弃静处，做出放逸的行为，应当如何对治呢？’ 佛告诉阿难：‘仔细听，仔细听，好好思考，好好记住，我将为你解说。 ‘如果四众弟子（比丘、比丘尼、优婆塞、优婆夷）被这种鬼所困扰，你应当为他们宣说对治鬼的方法。这种埠惕鬼有六十三个名字，乃是过去迦那含牟尼佛（Kanakamuni Buddha，过去七佛之一）在世时，有一位比丘即将证得须陀洹果（Srotapanna，小乘初果），因为邪命（不正当的谋生手段）的缘故被僧团驱逐，心怀瞋恨而死，发誓要变成鬼，直到今天还在恼乱四众弟子。寿命长达一劫（Kalpa，极长的时间单位），劫尽命终后堕入阿鼻地狱（Avici Hell，八大地狱中最苦之处）。你们今天应当记住这些名字，一心系念，不要被它们所扰乱。’