English
English version: Again, desiring to pursue all principles, one should first recite the mantra one holds, according to one's ability. The number of recitations, whether many or few, should be pure. Then, make a vow and prostrate to Vairocana Buddha (Vairocana Buddha, the Buddha of radiant light). 'Disciple so-and-so, previously recited a certain mantra a certain number of times, but it was interrupted. Now, I have recited it a certain number of times again. I beseech all Buddhas to connect my previous recitations with my current recitations, making them continuous without interruption.' Then, recite the mantra for continuing merit one thousand and eight times. Make a vow again as before. Thus, it will be no different from the original state of non-regression. Vairocana said, 'Guard and do not transmit this mantra to those without wisdom. Why? Because these people without wisdom, seeing that this is expediently spoken by the Buddhas, will become greedy and attached, lazy and indulgent, not diligent and zealous, giving rise to thoughts of the five desires, and losing their Bodhi mind. Why? Because these people's roots are not firm, and they lack wisdom, they will enter the stream of birth and death, and further cultivation will ultimately be of no benefit. Why? It is like someone deliberately soiling new clothes and then washing them. How can it compare to not soiling them in the first place? Therefore, this mantra is also like that. If one originally does not regress, reciting this mantra will help the Dharma to be quickly accomplished.' At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the Bodhisattva who perceives the sounds of the world) said to the Dharmakaya World-Honored One, 'What are the signs of the three kinds of siddhi (siddhi, accomplishment) that a mantra-holder seeks? What are the signs of the supreme siddhi? What are the signs of the middle siddhi? What are the signs of the lower siddhi? May the World-Honored One explain them to us, so that all Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, great Bodhisattvas) and all humans and devas may universally attain accomplishment, attain the great samādhi (samādhi, meditative absorption) of the irreversible stage, realize the Bodhi path, attain perfect enlightenment (samyak-saṃbuddha, perfect enlightenment), liberate the multitudes of humans and devas, and lead them into nirvana (nirvāṇa, cessation), forever escaping birth and death, and no longer suffering all kinds of pain.' At that time, Vairocana Buddha told Avalokiteśvara Bodhisattva, 'If you wish to know the three kinds of siddhi, I will explain them to you. You should know the signs of the supreme, middle, and lower siddhi common to the three families. Each of the three families has three kinds of siddhi. If there are good men and women who wish to attain the supreme siddhi, they must be pure and protect their purity, be pure both internally and externally, purify the three karmas of body (killing, stealing, and sexual misconduct), the four karmas of speech (lying, divisive speech, harsh speech, and idle chatter), and the three karmas of mind (greed, hatred, and delusion). First, recite the mantra they hold, fulfilling the supreme number of recitations as stated in this sutra. Then, recite the heart-ground mantra, also fulfilling the number of recitations. In a quiet place, be pure.' --------------------------------------------------------------------------------
Chinese
草座具上坐结跏趺坐。烧上妙香供养。广发大誓愿。启告十方诸佛诸大菩萨诸大金刚一切诸天冥宦众圣。普愿证明。弟子某甲。为欲受持其咒。唯愿世尊菩萨金刚天等。诚为证明。速得成就。三发是愿已。即闭目而坐。先诵所持之咒八百遍。自想本身是本咒神身。一一身分庄严相好。及身上有光无光。坐立形势。嗔喜举动。一一依本经上画像庄严。作如是观。想自身极须了了分明讫。次想无量诸神部落使者。前后围绕。恭敬随侍。一一依本土所说。作此想观。大顺分明。如是讫已。心诵所持之咒二十一遍。遍遍自口中有文理之光。从自口中而出。入诸神口中。光入尽已。想一切诸神。复总入自口中。至心王中安置。如是一日三时作想。必须明了。都满三七日。每日依次第作之。必得成就上悉地也。于后非但本经上说事。意欲作种种难思议之事皆得成就。所作事意举动运为。皆共本说神咒一种。得大自在。不可其说。学者知之。凡欲为事。每思惟心念。我是大圣自在之身。今且化作凡夫人。于俗众之中。度苦众生。令入不识。若须诸神驱使者想。从自心王。化作百亿万众。前后围绕。住敕所为种种无碍。此非是人之自力。是心地神咒之力。能令一切诸神与自在神识合为一体故知。如是若持佛部咒及菩萨咒。取上悉地。若 持金刚已下咒。莫取上悉地。何以故。金刚诸天药叉神咒为性猛烈操恶。若能成就上悉地者。为得自在故。不生慈悲。伤一切鬼神故。若能起大悲。普愍一切不生害心。亦不嗔怒者。亦任取上悉地。若不能如身者。持莫违流佛语。当得大罪。知之。若持佛顶咒得上悉地者。即共诸佛一种。何以故。虽身是凡夫。心得自在辨才无碍。智惠无滞。能与一切天人世间为师。具一切种智一切神通。说不可尽。是故应知。与佛无异。更有难思议事。不可具说。证者乃知。若持菩萨部者。得上悉地者。随持本咒。与本说咒菩萨一种。无有异也。何以故。将此凡夫之心。以菩萨运度及咒力庄严种种方便。令此凡夫得共菩萨之心一种。菩萨有万行。饶益众生。及有神通大自在。此持咒之人悉得如是。当知即是菩萨一种无有异也。护持佛法。降伏诸魔。若持金刚咒得上悉地者。亦如本说法。金刚一种。何以故。金刚者不坏之身。持咒之人。身心不坏。所得神力。共本说咒金刚无有异也。能护持佛法。降伏诸魔。令入正道。持咒之者。悉能得如是。更有诸事不。尔时普贤菩萨白言法身世尊。持三部咒成悉地者。各得如本尊一种。何以凡夫能如是得以佛菩萨金刚之身在于凡俗之类。毗卢遮那佛告言普贤。汝等当知。诸佛化作凡夫。可真是凡夫 现代汉语译本： 持金刚者已经下了咒语，不要去追求上悉地（uttama-siddhi，至上成就）。为什么呢？因为金刚（vajra）诸天、药叉（yaksha，夜叉）的神咒，其性质猛烈，操控凶恶。如果有人成就了上悉地，因为获得了自在，就不生起慈悲心，会伤害一切鬼神。如果能够生起大悲心，普遍怜悯一切众生，不生起加害之心，也不嗔怒，也可以去追求上悉地。如果不能做到这样，修行者不要违背佛的教诲，否则会得到大罪，要知道这一点。 如果持诵佛顶咒（buddha-ushnisha-dharani）而得到上悉地，就与诸佛成为一体。为什么呢？虽然身体是凡夫，但心得到自在，辩才无碍，智慧没有滞碍，能够作为一切天人和世间的导师，具备一切种智（sarva-jnana，一切智慧）、一切神通，功德说之不尽。所以应当知道，与佛没有差别。还有难以思议的事情，无法全部说出，证悟者自然知晓。如果持诵菩萨部（bodhisattva-kula）的咒语而得到上悉地，就随其所持的本咒，与本咒所说的菩萨成为一体，没有差别。为什么呢？因为将这凡夫之心，以菩萨的愿行和咒力的庄严，以及种种方便，使这凡夫之心与菩萨的心成为一体。菩萨有万行，饶益众生，并且有神通和大自在，这持咒之人都能得到这些，应当知道他就是菩萨，没有差别。能够护持佛法，降伏诸魔。 如果持诵金刚咒（vajra-dharani）而得到上悉地，也如本法所说，与金刚成为一体。为什么呢？金刚是不坏之身，持咒之人，身心不坏，所得到的神力，与本咒所说的金刚没有差别。能够护持佛法，降伏诸魔，令其进入正道，持咒之人都能得到这些。还有很多事情无法一一述说。 这时，普贤菩萨（Samantabhadra）禀白法身世尊（Dharmakaya Buddha）说：‘持诵三部咒（tri-kula-dharani）成就悉地的人，各自得到如本尊（ishta-devata）一样的果报。为什么凡夫能够像这样得到佛、菩萨、金刚之身，而存在于凡俗之类呢？’ 毗卢遮那佛（Vairocana Buddha）告诉普贤菩萨说：‘你们应当知道，诸佛化作凡夫，可真是凡夫啊。’
English
English version: The Vajra-holder has already cast the spell. Do not seek the supreme siddhi (uttama-siddhi, ultimate accomplishment). Why? Because the mantras of the Vajra (vajra) deities, Yakshas (yaksha, a type of spirit), are by nature fierce and control evil. If one achieves the supreme siddhi, because of gaining freedom, one will not generate compassion and will harm all ghosts and spirits. If one can generate great compassion, universally pity all beings, not generate harmful intentions, and not be angry, then one may also seek the supreme siddhi. If one cannot be like this, the practitioner should not violate the Buddha's teachings, or one will incur great sin. Know this. If one obtains the supreme siddhi by reciting the Buddha-ushnisha-dharani (buddha-ushnisha-dharani), one becomes one with all the Buddhas. Why? Although the body is that of a common person, the mind attains freedom, eloquence is unimpeded, wisdom is without stagnation, and one can be a teacher for all gods, humans, and the world, possessing all-knowing wisdom (sarva-jnana, all wisdom) and all supernatural powers. The merits are inexhaustible. Therefore, it should be known that one is no different from the Buddha. There are even more inconceivable things that cannot all be said; those who attain enlightenment will naturally know. If one obtains the supreme siddhi by reciting the mantras of the Bodhisattva-kula (bodhisattva-kula), then according to the mantra one recites, one becomes one with the Bodhisattva mentioned in that mantra, without any difference. Why? Because this ordinary mind is adorned with the vows and practices of the Bodhisattva, the power of the mantra, and various skillful means, so that this ordinary mind becomes one with the mind of the Bodhisattva. The Bodhisattva has myriad practices, benefiting sentient beings, and possesses supernatural powers and great freedom. The mantra-holder can obtain all of these. It should be known that he is a Bodhisattva, without any difference. He can protect the Buddha's Dharma and subdue all demons. If one obtains the supreme siddhi by reciting the Vajra-dharani (vajra-dharani), one also becomes one with the Vajra, as stated in the original Dharma. Why? The Vajra is an indestructible body. The mantra-holder's body and mind are indestructible. The supernatural power obtained is no different from the Vajra mentioned in the original mantra. One can protect the Buddha's Dharma, subdue all demons, and lead them onto the right path. The mantra-holder can obtain all of these. There are many more things that cannot be fully described. At that time, Samantabhadra Bodhisattva (Samantabhadra) said to the Dharmakaya Buddha (Dharmakaya Buddha): 'Those who achieve siddhi by reciting the mantras of the three families (tri-kula-dharani) each obtain the same result as the ishta-devata (ishta-devata). Why can ordinary people obtain the body of a Buddha, Bodhisattva, or Vajra in this way, while existing among ordinary beings?' Vairocana Buddha (Vairocana Buddha) told Samantabhadra: 'You should know that the Buddhas transform into ordinary people, and they are truly ordinary people.' -------------------------------------------------------------------------------- 。持咒之人得悉地者。亦复如是。
Chinese
尔时文殊菩萨白言法身世尊。其上悉地者已知。中悉地者云何。唯愿说之。普令众生而得安乐。毗卢遮那佛告言文殊。中悉地者。随持三部咒。各有本尊画像之法。一一复依本经所说。身分庄严。及诸洛眷属等。一一分明。记取先诵遍数满足。然又准前诵心地神咒。亦遍数满足。或于山间。或于广野。或在城郭市肆之中。或于伽蓝舍等之内。须闲静处。或于空地。或在房中。唯须静坐。烧众名香。供养诸佛菩萨金刚诸天等及本咒神。即发大誓愿悔过。先世之罪及今时所造之罪。住深心悔过。顶礼三实讫已。即诘跏趺坐。手把念珠。闭目定想。思念本尊神等。在于目前。对面而立。作此想观。必须分明。想观成已。诵诵所持咒八百遍。唯心念勿令口舌等动。遍遍想自口中有白光出。入本咒神口中。光无令断绝。持诵咒已满。必须分明。想观咒神口中光不令间断。诵咒毕已。又更发愿。作香华印。供养都了。即起礼拜。如法发遣神。如是一日三时夜三时。时别准此。都满七日。成中悉地也。若人持三部神咒得此中悉地者。若大不可思议。依本经上所说功能皆得成就。佛部中成者。三部总成。菩萨部中成者。诸菩萨咒总成。及金刚部中已下诸天夜叉鬼神等咒。无不自成也。金刚部中 现代汉语译本：持咒之人获得悉地（Siddhi，成就）也是如此。 这时，文殊菩萨对法身世尊说：‘上悉地（Uttama-siddhi，上等成就）的情况已经了解了，中悉地（Madhyama-siddhi，中等成就）又是怎样的呢？希望您能为我们解说，使众生能够得到安乐。’毗卢遮那佛告诉文殊菩萨说：‘中悉地是指，随所持的三部咒，各有本尊画像的方法。一一依照本经所说的身分庄严，以及诸洛眷属等，一一分明地记住。先诵满所要求的遍数，然后又按照前面所说的，诵心地神咒，也诵满所要求的遍数。可以在山间，或在广阔的田野，或在城郭市肆之中，或在伽蓝（Saṃghārāma，僧伽蓝摩，寺院）等处，必须在闲静的地方，或在空地上，或在房间中，只需要**。烧各种名贵的香，供养诸佛菩萨金刚诸天等，以及本咒神。然后发大誓愿，忏悔过去世的罪过，以及现在所造的罪过。以深切的心忏悔罪过，顶礼三宝完毕后，就结跏趺坐，手持念珠，闭目入定，思念本尊神等，就在眼前，面对面站立。作这样的观想，必须分明。观想成就后，诵持所持的咒语八百遍。唯用内心念诵，不要让口舌等动。每一遍都观想从自己口中有白光发出，进入本咒神的口中，光不要让它断绝。持诵咒语完毕，必须分明地观想咒神口中的光不要间断。诵咒完毕后，又再次发愿，制作香华印，供养完毕。然后起身礼拜，如法发遣神。像这样一日三时，夜晚三时，每次都按照这个方法。总共满七日，就成就中悉地了。如果有人持三部神咒，得到这中悉地，那功德大得不可思议。依照本经上所说的功能，都能成就。佛部中成就者，三部总成就。菩萨部中成就者，诸菩萨咒总成就。以及金刚部中已下的诸天夜叉鬼神等咒，没有不自然成就的。金刚部中……’