Chinese
大正藏第 18 册 No. 0899 清净法身毗卢遮那心地法门成就一切陀罗尼三种悉地 No. 899 清净法身毗卢遮那心地法门成就一切陀罗尼三种悉地 尔时毗卢遮那佛。在莲华藏世界。与百千亿化身释迦牟尼佛。说心地尸罗净行品教菩萨法证菩提道。尔时千百亿释迦。异口同音白言。法身世尊。一切众生。虽得心地法门。而不能专精修学。设有暂时存念。便即放舍。纵逸身心。恣行不善。或有思惟。我得诸佛深妙法门。不能精进。岂令退转重发道意。日夜精勤。一心修学。求无上道。或有退者。更造恶业。入生死流。不复思惟心地妙法。轮回恶趣。无有出期。如是众生。云何调伏。 尔时毗卢遮那佛告言千百亿释迦牟尼佛。汝今谛听。吾为汝说调伏之法。令一切众生普得安乐。一切众生。于心地法。有闻不闻者。俱得调伏。闻者令遣勤精进加。若不闻者。令发道意。汝等当知。一切众生。得心地法。不勤精进。乐造诸恶随所好处。与作留难。令身不安。此等众主。为苦所逼。必解思惟。重发道意。日夜精勤。一切修学。何以故。譬如野马不调。惟加楚挞。然可禁制。或有众生。未闻佛法。承前生少福。今得人身。薄有衣食。乐造世间种种恶业。不求解脱出世之因。此 现代汉语译本： 《清净法身毗卢遮那心地法门成就一切陀罗尼三种悉地》 尔时，毗卢遮那佛（Vairocana Buddha，意为光明遍照佛），在莲华藏世界（Lotus Treasury World，诸佛所居的清净世界），与千百亿化身释迦牟尼佛（Sakyamuni Buddha，佛教的创始人）一起，宣说心地尸罗净行品（Mind-Ground Precepts of Pure Conduct，关于清净行为的戒律）的教义，教导菩萨修行，证得菩提道（Bodhi Path，觉悟之道）。 当时，千百亿释迦牟尼佛异口同声地说道：‘法身世尊（Dharmakaya Buddha，佛的法性之身），一切众生虽然得到了心地法门（Mind-Ground Dharma，关于心性的法门），却不能专心精进地修学。即使有暂时忆念，也会立刻放弃，放纵身心，恣意行不善之事。或者有人心想，我得到了诸佛深妙的法门，却不能精进，岂不是令自己退转，难以重新发起修道的意愿？如果他们能够日夜精勤，一心修学，求证无上道（Anuttara-samyak-sambodhi，无上正等正觉），或者有人退转，更加造作恶业，堕入生死轮回，不再思惟心地妙法，在恶趣中轮回，没有出离之期。这样的众生，该如何调伏呢？’ 这时，毗卢遮那佛告诉千百亿释迦牟尼佛说：‘你们仔细听着，我为你们宣说调伏的方法，令一切众生普遍得到安乐。一切众生，对于心地法，无论听过或没听过，都能得到调伏。听过的，令其更加勤奋精进；没听过的，令其发起修道之心。你们应当知道，一切众生，得到心地法后，不勤奋精进，喜欢造作各种恶业，随顺自己的喜好，就给他们制造障碍，令他们身心不安。这些众生，被痛苦所逼迫，必定会反思，重新发起修道的意愿，日夜精勤，一切修学。为什么呢？譬如野马不加调教，只有用鞭子抽打，才能加以控制。或者有些众生，没有听闻佛法，凭借前世积累的少量福报，今生得到人身，略有衣食，却喜欢造作世间种种恶业，不求解脱出世之因。’
English
English version: The Sutra of the Pure Dharmakaya Vairocana's Mind-Ground Dharma Method for Accomplishing All Dharani Threefold Siddhi At that time, Vairocana Buddha (the Buddha of pervasive light), in the Lotus Treasury World (a pure realm where Buddhas reside), together with hundreds of thousands of millions of manifested Sakyamuni Buddhas (the founder of Buddhism), expounded the Mind-Ground Precepts of Pure Conduct (teachings on pure conduct and precepts), teaching Bodhisattvas to cultivate and attain the Bodhi Path (the path to enlightenment). Then, hundreds of thousands of millions of Sakyamuni Buddhas said in unison: 'World Honored One of the Dharmakaya (the Dharma body of the Buddha), although all sentient beings have obtained the Mind-Ground Dharma (the Dharma concerning the nature of the mind), they are unable to diligently and earnestly cultivate it. Even if they have a momentary recollection, they immediately abandon it, indulging their body and mind, and wantonly engaging in unwholesome deeds. Or some think, 'I have obtained the profound and wonderful Dharma of the Buddhas, but I am unable to be diligent. Wouldn't that cause me to regress and make it difficult to re-arise the aspiration for the path?' If they can be diligent day and night, wholeheartedly cultivate, and seek the unsurpassed path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), or if some regress and create more evil karma, falling into the cycle of birth and death, no longer contemplating the wonderful Dharma of the Mind-Ground, and revolving in the evil realms without any hope of escape. How can such beings be subdued?' At that time, Vairocana Buddha told hundreds of thousands of millions of Sakyamuni Buddhas: 'Listen carefully, I will explain to you the method of subduing, so that all sentient beings may universally attain peace and happiness. All sentient beings, whether they have heard of the Mind-Ground Dharma or not, can be subdued. Those who have heard it, let them be more diligent and earnest; those who have not heard it, let them arouse the aspiration for the path. You should know that all sentient beings, after obtaining the Mind-Ground Dharma, if they are not diligent and earnest, and like to create various evil deeds, following their own preferences, then create obstacles for them, causing them to be uneasy in body and mind. These beings, being oppressed by suffering, will surely reflect and re-arise the aspiration for the path, diligently cultivating day and night. Why? For example, an untamed wild horse can only be controlled by whipping it. Or some beings, who have not heard the Buddha's Dharma, relying on the small amount of merit accumulated in their previous lives, have obtained a human body in this life, with meager clothing and food, but like to create all kinds of evil deeds in the world, not seeking the cause of liberation from the world.' --------------------------------------------------------------------------------
Chinese
等众生。无明炽盛。不知此身如幻如化。即生即死。唯造诸恶。死入地狱。受诸苦毒。无有出期。如此之人。佛深愍念。汝等当知。此人正造恶之时。汝等须知调伏之法。时时与作重病。世间方法无能救者。如此众生。为苦所逼。必发道意。乃可引摄令入佛道。时释迦闻是说已。心怀惭愧。顶礼辞退。至本源世界。坐道场处。作是恶惟。诸佛境界难解难入。不可思议。种种方便教导众生。凡夫无知。难可调伏。又告大众。汝等当知。心地尸罗净行法门。难可得闻。难可得见。汝等一切菩萨摩诃萨。及诸声闻。若天若龙。若鬼神等。应当修学。一心精勤。忆持不忘。当得作佛。尔时大忿怒金刚。从座而起。现大相好。放难思光。照十万刹。稽首作礼。白金刚言。大士我闻。诸佛坐道处。皆悉称赞陀罗尼门总持法要。建立无量难思之事。不可思议。惟念众生。薄福者多。设有受持。不得成就。惟愿大士。为此等人。设大方便。令得成就。云何当得三种悉地。云何造九种之坛。云何安置身心。诵念神咒。云何从初念诵。得见何相。自知当得悉地。云何择所居之处。云何择吃食。云何作诸供养。云何具诸威仪。行住坐卧。当怀思念。贫穷众生无物供养。当云何存相。当得摩诃悉地。时执金刚言忿怒军荼利。斯可问佛。我不能答 现代汉语译本 怜悯这些众生，他们被无明（avidyā，对事物真相的迷惑）所蒙蔽，不知道这身体如幻如化，一生下来就走向死亡，只造作各种恶业。死后堕入地狱，遭受各种痛苦，没有解脱之期。对于这样的人，佛陀深感怜悯。你们应当知道，当这些人正在作恶的时候，你们要知道调伏他们的方法，时常让他们遭受重病，世间的任何方法都无法救治。这样的众生，被痛苦所逼迫，必定会生起修道的意愿，这样才可以引导他们进入佛道。当时，释迦牟尼（Śākyamuni，佛教的创始人）听到这些话后，心中感到惭愧，顶礼后告退，回到自己的本源世界，坐在菩提树下，心中思索：诸佛的境界难以理解，难以进入，不可思议，用各种方便法门教导众生，但凡夫无知，难以调伏。佛陀又告诉大众：你们应当知道，心地尸罗（Śīla，戒律）清净的修行法门，难以听闻，难以见到。你们一切菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨），以及诸声闻（Śrāvaka，听闻佛陀教诲的弟子），若天若龙，若鬼神等，应当修学，一心精勤，忆持不忘，将来必定可以成佛。当时，大忿怒金刚（Mahākrodha-vajra），从座位上站起来，显现出伟大的相好，放出难以思议的光芒，照耀十万个佛刹（Buddhakṣetra，佛所居住的国土），稽首作礼，对金刚（Vajra，金刚杵，象征坚固不坏的智慧）说道：大士，我听说，诸佛在菩提树下，都称赞陀罗尼门（Dhāraṇī-mukha，总持法门的入口）总持法要（dhāraṇī，总持，忆持不忘的能力），建立无量难以思议的事情，不可思议。只是考虑到众生，福报浅薄的人很多，即使有人受持，也无法成就。惟愿大士，为这些人，设立大的方便法门，让他们得以成就。要怎样才能得到三种悉地（siddhi，成就）？要怎样建造九种坛城（maṇḍala，坛场）？要怎样安置身心，诵念神咒（mantra，真言）？要怎样从最初念诵，得见什么相，才能知道自己将要得到悉地？要怎样选择居住的地方？要怎样选择食物？要怎样作各种供养？要怎样具足各种威仪，行住坐卧，应当怀着怎样的思念？贫穷的众生没有东西可以供养，应当怎样观想，才能得到摩诃悉地（mahāsiddhi，伟大的成就）？当时，执金刚（Vajrapāṇi，手持金刚杵的菩萨）忿怒军荼利（Krodha Kuṇḍali，忿怒尊的一种）说：这个问题可以问佛陀，我不能回答。
English
English version He pities those sentient beings who are overwhelmed by ignorance (avidyā), not knowing that this body is like an illusion, being born only to die, and only creating various evils. After death, they fall into hell, suffering all kinds of torments, with no hope of escape. For such people, the Buddha has deep compassion. You should know that when these people are doing evil, you must know the methods to subdue them, often causing them to suffer from serious illnesses that no worldly methods can cure. Such beings, forced by suffering, will surely develop the intention to cultivate the path, so that they can be guided into the Buddha's path. At that time, Śākyamuni (the founder of Buddhism), after hearing these words, felt ashamed in his heart, bowed and retreated, returning to his original world, sitting under the Bodhi tree, contemplating in his heart: The realm of the Buddhas is difficult to understand, difficult to enter, inconceivable, using various expedient methods to teach sentient beings, but ordinary people are ignorant and difficult to subdue. The Buddha then told the assembly: You should know that the practice of pure conduct of the mind-ground Śīla (moral conduct) is difficult to hear and difficult to see. All of you Bodhisattva-mahāsattvas (great Bodhisattvas), as well as Śrāvakas (disciples who hear the Buddha's teachings), whether gods or dragons, or ghosts and spirits, should study and practice, with one mind diligently, remembering and not forgetting, and you will surely become Buddhas in the future. At that time, the Great Wrathful Vajra (Mahākrodha-vajra) arose from his seat, manifesting great auspicious signs, emitting inconceivable light, illuminating hundreds of thousands of Buddha-lands (Buddhakṣetra), prostrated and paid homage, and said to the Vajra (Vajra, a diamond club symbolizing indestructible wisdom): Great Being, I have heard that all the Buddhas under the Bodhi tree praise the Dhāraṇī-mukha (the entrance to the Dhāraṇī gate) and the essential methods of dhāraṇī (the ability to remember and not forget), establishing countless inconceivable things, which are beyond comprehension. I am only concerned about sentient beings, many of whom have shallow blessings, and even if some uphold it, they cannot achieve it. I hope that the Great Being will establish great expedient methods for these people, so that they can achieve it. How can one obtain the three siddhis (achievements)? How can one construct the nine kinds of maṇḍalas (sacred diagrams)? How can one settle the body and mind, and recite the mantras (sacred syllables)? How can one, from the initial recitation, see what signs, and know that one will obtain siddhi? How can one choose a place to live? How can one choose food? How can one make various offerings? How can one be complete with various dignified behaviors, and what thoughts should one have while walking, standing, sitting, and lying down? Poor sentient beings have nothing to offer, how should they visualize, in order to obtain mahāsiddhi (great achievement)? At that time, Vajrapāṇi (the Bodhisattva holding the vajra) Krodha Kuṇḍali (a wrathful deity) said: This question can be asked of the Buddha, I cannot answer. --------------------------------------------------------------------------------
Chinese
。时二金刚同声白佛言。世尊佛说总持法门。众生云何修学。一一具如上问。尔时佛告俈二金刚言。此可致问毗卢遮那佛。能知此事。时佛即入三昧。作神通力。令诸大众若天若龙。若鬼若神。一切众会。俱到莲华藏世界。稽首作礼。白言法身世尊。我今众生总持法要者。多所不成。纵有少功。即被毗那夜迦与作种种障难。令遣不成。复令其人即生本性。生厌离心。退意弃舍。斯等众生。即为不知心地妙法诸佛境界。是以不成三种悉地。返被鬼神之惑乱。唯愿世尊。怜愍众生。及为我等。说持法要清净轨则。云何当得三种悉地。云何安置身心。念诵不被诸恶鬼神与作留难。 尔时毗卢遮那佛言。汝等当知。我念往昔。初发道意。在于阿兰若处。端坐思惟。修心地法门。为无智惠故。心不安定。诸法不现前。既不安定。种种妄想起诸攀缘。以是义故。即被鬼神之所惑乱。错入魔境。谓是佛法。贪生爱心。将作究竟。不觉不知。经无数劫。为魔所害。后忽得本心。知是魔魅非佛法也。虽然如此。无复方计。当大发声言。告言诸佛。佛有惠眼。何不见我为魔所恼。当时空中无数化佛即告我白言。善哉菩萨汝今谛听。为汝说去魔之法。有大神咒。名心地咒法。诵持之者。速得一切种智。不为诸魔得其便也。我闻是语。心 现代汉语译本：当时，两位金刚一同对佛说：‘世尊，佛所说的总持法门，众生应该如何修学？’他们一一像前面那样提问。当时，佛告诉这两位金刚说：‘这件事可以去问毗卢遮那佛（Vairocana Buddha，意为光明遍照佛），他能知道此事。’当时，佛就进入三昧（Samadhi，意为禅定），运用神通力，让所有大众，无论是天、龙、鬼、神，所有集会的人，都来到莲华藏世界（Lotus Treasury World）。他们稽首作礼，禀告法身世尊说：‘我们现在修持总持法要的众生，大多不能成功。即使有少许成就，也会被毗那夜迦（Vinayaka，意为象头神）制造种种障碍，使之不能完成，又使那个人生起本来的习性，产生厌恶和离弃之心，退却意志而放弃。这些众生，因为不知道心地妙法和诸佛的境界，所以不能成就三种悉地（Siddhi，意为成就），反而被鬼神迷惑扰乱。’唯愿世尊怜悯众生，也为了我们，宣说持法要的清净规则，怎样才能得到三种悉地，怎样安置身心，念诵时才不会被各种恶鬼神阻挠。 当时，毗卢遮那佛说：‘你们应当知道，我回忆往昔，最初发起道心，在阿兰若（Aranya，意为空闲处）处，端坐思惟，修习心地法门，因为没有智慧，心不能安定，诸法不能显现。既然不能安定，种种妄想就生起，产生各种攀缘。因为这个缘故，就被鬼神迷惑扰乱，错误地进入魔境，以为是佛法，贪恋地生起爱心，想要作为究竟的归宿，不知不觉地经过无数劫，被魔所害。后来忽然恢复本心，才知道那是魔的迷惑，不是佛法。虽然如此，也没有什么办法，就大声呼喊，告诉诸佛，佛有慧眼，为什么不见我被魔所恼？’当时，空中无数化佛就告诉我：‘善哉，菩萨，你现在仔细听，为你宣说去除魔的方法，有大神咒，名叫心地咒法，诵持这个咒的人，迅速得到一切种智（Sarvajnana，意为一切智慧），不会被各种魔得到机会。’我听到这些话，心里