English
English version: At that time, the two Vajras (Vajra, meaning diamond or thunderbolt, referring to powerful deities) spoke to the Buddha in unison, saying: 'World Honored One, how should sentient beings study and practice the Dharani (Dharani, meaning mantra or spell) Dharma door that the Buddha speaks of?' They asked each question as before. At that time, the Buddha told the two Vajras, 'This matter can be asked of Vairocana Buddha (Vairocana Buddha, meaning the Buddha who illuminates everywhere), who knows about this.' At that time, the Buddha entered Samadhi (Samadhi, meaning meditative absorption), and used his supernatural powers to cause all the assembly, whether gods, dragons, ghosts, or spirits, all those gathered, to come to the Lotus Treasury World (Lotus Treasury World). They bowed their heads and paid homage, reporting to the Dharmakaya (Dharmakaya, meaning the body of the Dharma) World Honored One, saying: 'We sentient beings who are now practicing the essential Dharani Dharma, mostly cannot succeed. Even if there is a little achievement, we are obstructed by Vinayaka (Vinayaka, meaning the elephant-headed god) who creates various obstacles, preventing its completion, and causing that person to give rise to their original nature, generating feelings of aversion and abandonment, retreating in will and giving up. These sentient beings, because they do not know the wonderful Dharma of the mind-ground and the realm of the Buddhas, therefore cannot achieve the three Siddhis (Siddhi, meaning attainments), but are instead confused and disturbed by ghosts and spirits.' We only wish that the World Honored One would have compassion for sentient beings, and also for us, explain the pure rules for upholding the Dharma, how can we obtain the three Siddhis, how can we settle our body and mind, so that when reciting, we will not be hindered by various evil ghosts and spirits. At that time, Vairocana Buddha said: 'You should know that I recall in the past, when I first aroused the aspiration for enlightenment, in the Aranya (Aranya, meaning a secluded place), I sat upright and contemplated, practicing the Dharma door of the mind-ground, but because I lacked wisdom, my mind was not stable, and the various Dharmas did not manifest. Since I was not stable, various delusions arose, generating various attachments. For this reason, I was confused and disturbed by ghosts and spirits, mistakenly entering the realm of demons, thinking it was the Buddha Dharma, greedily generating love, wanting to make it the ultimate destination, unknowingly passing through countless kalpas (Kalpa, meaning eons), harmed by demons. Later, I suddenly regained my original mind, and realized that it was the delusion of demons, not the Buddha Dharma. Although this was the case, there was no remedy, so I shouted loudly, telling the Buddhas, the Buddhas have wisdom eyes, why do you not see me being troubled by demons?' At that time, countless manifested Buddhas in the sky told me: 'Excellent, Bodhisattva, now listen carefully, I will explain to you the method of removing demons, there is a great divine mantra, called the Mind-Ground Mantra Dharma, those who recite and uphold this mantra, will quickly obtain all Sarvajnana (Sarvajnana, meaning all-knowing wisdom), and will not be given an opportunity by various demons.' When I heard these words, my heart --------------------------------------------------------------------------------
Chinese
大欢喜。白言。诸佛愿为我说。时诸化佛即为我说。我得闻之。忆持不忘。则时诸魔退散。我于此时。便得无生法忍。菩提大道自然圆满。汝等当知。此心地神咒。一切诸佛修心地法。不诵此咒而得成者。无有是处。坐道场时不诵此咒离诸魔难者。亦无有是处。诸佛不诵此咒具一切智者。无有此处。若不诵此咒诸法自在者。无有此处。若诸人天将诸余咒。若不先诵此咒得悉地者。无有此处。若先诵此咒。后将诸咒。不成验者。无有此处。诵此咒者。被毗那夜迦恼乱。无有此处。何以故。此咒是一切诸佛心地法要。但世间出世间法。不从心地而生者。从何而立。是故诸佛甚深境界无能入者。 尔时释迦牟尼佛及诸大众。稽首白言世尊。世尊唯愿说之。 尔时毗卢遮那佛。即与释迦说心地神咒。即说咒曰。 唵苏底瑟吒缚折罗 说此咒已。天雨宝华。十方世界所有上妙香华反诸音乐。悉皆云集而为供养。诸天役乐满于空中。一切天龙皆曰未曾有也。时佛虽说法。众会有闻不闻者。何以故。心得解脱者。悟三空者。得法眼者。入诸佛境界无怖畏者。于心地法无障碍者。并得闻之。善知诸佛方便所说。了一切法如幻相者。亦得闻之。不具如上智者。并不闻之。由如醉人醉酒。而卧不觉不知。 现代汉语译本：大欢喜。白言：‘诸佛，请为我宣说。’当时，所有的化佛就为我宣说。我听闻之后，忆持不忘。那时，所有的魔都退散了。我于此时，便证得无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的体悟）。菩提（Bodhi，觉悟）大道自然圆满。你们应当知道，这心地神咒，是一切诸佛修习心地之法。不诵此咒而能成就的，没有这样的道理。在道场修行时，不诵此咒而能远离诸魔难的，也没有这样的道理。诸佛不诵此咒而能具足一切智慧的，没有这样的道理。若不诵此咒而能诸法自在的，没有这样的道理。如果人天使用其他的咒语，若不先诵此咒而能得到成就（Siddhi，成就）的，没有这样的道理。若先诵此咒，之后使用其他的咒语，而不能应验的，没有这样的道理。诵此咒的人，被毗那夜迦（Vinayaka，障碍神）恼乱的，没有这样的道理。为什么呢？因为此咒是一切诸佛的心地法要。但是世间和出世间的法，不从心地而生的，又从何处建立呢？所以诸佛甚深的境界，没有能够进入的。 当时，释迦牟尼佛（Sakyamuni Buddha）以及所有的大众，稽首（头面触地）说道：‘世尊，世尊，唯愿您宣说此咒。’ 当时，毗卢遮那佛（Vairocana Buddha）就为释迦牟尼佛宣说了心地神咒。即说咒曰： ‘唵 苏底瑟吒 缚折罗（Om Sutiṣṭha Vajra）’ 说完此咒之后，天空中降下宝华，十方世界所有最上妙的香华和各种音乐，都聚集而来作为供养。诸天演奏的音乐充满了空中，一切天龙都说未曾有过这样的事情。当时佛陀虽然在说法，但听众中有听到和听不到的。为什么呢？因为心得解脱的人，悟得三空（三解脱门）的人，得到法眼的人，进入诸佛境界没有怖畏的人，对于心地法没有障碍的人，都能够听到。善于了解诸佛方便所说，明了一切法如幻相的人，也能够听到。不具备如上智慧的人，都不能听到。犹如醉酒的人，醉卧在那里，不觉不知。
English
English version: Great joy. He (Bai) said: 'May all the Buddhas speak for me.' Then, all the manifested Buddhas spoke for me. After I heard it, I remembered and held it without forgetting. At that time, all the demons retreated. At this time, I attained the Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). The Bodhi (enlightenment) path was naturally perfected. You should know that this Heart-Ground Divine Mantra is the Dharma of cultivating the mind-ground for all Buddhas. There is no such thing as achieving accomplishment without reciting this mantra. There is also no such thing as being free from all demonic obstacles without reciting this mantra when sitting in the Bodhimanda (place of enlightenment). There is no such thing as Buddhas possessing all wisdom without reciting this mantra. There is no such thing as being free in all dharmas without reciting this mantra. If humans and devas use other mantras, there is no such thing as attaining Siddhi (accomplishment) without first reciting this mantra. If one first recites this mantra and then uses other mantras, there is no such thing as them not being effective. There is no such thing as someone who recites this mantra being disturbed by Vinayaka (obstacle-creating deities). Why? Because this mantra is the essential Dharma of the mind-ground of all Buddhas. However, if worldly and transcendental dharmas do not arise from the mind-ground, where do they originate? Therefore, no one can enter the profound realm of the Buddhas.' At that time, Sakyamuni Buddha and all the assembly, bowing their heads, said: 'World Honored One, World Honored One, we wish that you would speak it.' At that time, Vairocana Buddha spoke the Heart-Ground Divine Mantra to Sakyamuni. He then spoke the mantra: 'Om Sutiṣṭha Vajra' After reciting this mantra, precious flowers rained down from the sky, and all the most wonderful fragrant flowers and various music from the ten directions gathered as offerings. The music played by the devas filled the sky, and all the nagas and devas said that there had never been such a thing. At that time, although the Buddha was speaking the Dharma, some in the assembly heard it and some did not. Why? Because those whose minds were liberated, those who awakened to the three emptinesses (three doors of liberation), those who obtained the Dharma eye, those who entered the realm of the Buddhas without fear, and those who had no obstacles to the Dharma of the mind-ground were able to hear it. Those who were skilled at understanding the expedient teachings of the Buddhas and who understood that all dharmas are like illusions were also able to hear it. Those who did not possess the above wisdom were unable to hear it. It was like a drunken person, lying drunk and unaware. --------------------------------------------------------------------------------
Chinese
尔时毗卢遮那佛说此咒已。忽然不现。入于清净法界同一身。遍十方刹。如大虚空。等无有异。一切众会皆悉不见。时释迦牟尼佛。亦随毗卢遮那佛。入法界同一真体。一切众会亦复不见。时文殊。普贤。观音。弥勒。金刚藏等五大菩萨。总随侍释迦。入深法界。听毗卢遮那佛说心地法要之门甚深境界。一切众会皆悉不知我本师释迦牟尼佛及大菩萨今在何处。 尔时毗卢遮那佛。在于何清净法界。入无处所。惟与五大菩萨。说持心地神咒法门轨则威仪悉地之相。佛告言。汝等当知。若持此心地神咒。欲学禅定智惠。入一切三昧。证无生法忍者。当知先诵心地咒百万遍讫。然后结跏趺坐。右手押左手。闭眼观无处所。断一切念。亦不离于念。断一切诸缘。亦不离于缘。先观四大五阴无所有。作是观已。乃诵此心地咒二十一遍。即自然得入无量三昧。得无生法忍。如是境界证者。乃知不可说也。当诵此咒。不令口舌咽喉等动。令心念之。仍须入无念之念。是名真念。告言。汝等当知。乐大乘之人。修学禅定智慧者。若宿世无因钝根之辈。不能衣前次第安心者。但能空诵心地神咒。满百万遍。自性智惠性开。速证无生法忍。若先世曾修学。暂时废忘宿智惠故。更不烦多诵。但依前安置心地。诵二十一遍。即得禅定智惠 现代汉语译本： 那时，毗卢遮那佛（Vairocana Buddha，意为光明遍照佛）说完这个咒语后，忽然消失不见，进入清净法界，与法界融为一体，遍布十方世界，如广阔的虚空一般，没有任何差别。所有在场的听众都看不见他。当时，释迦牟尼佛（Sakyamuni Buddha，佛教的创始人）也跟随毗卢遮那佛，进入法界，与真如本体合为一体。所有在场的听众也同样看不见他。当时，文殊菩萨（Manjusri Bodhisattva，象征智慧）、普贤菩萨（Samantabhadra Bodhisattva，象征大行）、观音菩萨（Avalokitesvara Bodhisattva，象征慈悲）、弥勒菩萨（Maitreya Bodhisattva，未来佛）和金刚藏菩萨（Vajragarbha Bodhisattva，象征坚固的智慧）等五大菩萨，都跟随在释迦牟尼佛身边，进入甚深的法界，听毗卢遮那佛宣说心地法要之门，以及甚深的境界。所有在场的听众都不知道他们的本师释迦牟尼佛和大菩萨们现在身在何处。 当时，毗卢遮那佛在何处清净法界之中？他进入了无处可寻的境界，只与五大菩萨在一起，宣说持诵心地神咒的法门、仪轨、威仪以及成就的相状。佛告诉他们说：‘你们应当知道，如果有人持诵这个心地神咒，想要学习禅定智慧，进入一切三昧（Samadhi，意为禅定），证得无生法忍（Anutpattika-dharma-kshanti，意为对诸法不生不灭的体悟），应当知道先诵持心地咒一百万遍。然后结跏趺坐（Padmasana，一种坐姿），右手放在左手上，闭上眼睛，观想无处可寻的境界，断绝一切念头，但也不要脱离念头；断绝一切外缘，但也不要脱离外缘。首先观想四大（地、水、火、风）和五阴（色、受、想、行、识）都是空无所有的。这样观想之后，再诵持这个心地咒二十一遍，就能自然而然地进入无量的三昧，获得无生法忍。这样的境界，只有证悟的人才能知道，是无法用言语表达的。在诵持这个咒语时，不要让口、舌、咽喉等发出声音，而要用心来念诵。仍然需要进入无念之念，这才是真正的念。’佛告诉他们说：‘你们应当知道，喜爱大乘佛法的人，如果修学禅定智慧，但宿世没有善根，是愚钝之人，不能按照前面的次第安心，只要能够空诵心地神咒，满一百万遍，自性的智慧就会开启，迅速证得无生法忍。如果前世曾经修学过，只是暂时忘记了宿世的智慧，就不需要诵持很多遍，只要按照前面的方法安置心地，诵持二十一遍，就能获得禅定智慧。’