English
English version: It is also like this for a mantra holder who attains Siddhi (accomplishment). At that time, Mañjuśrī Bodhisattva said to the Dharma-body World-Honored One: 'The Uttama-siddhi (supreme accomplishment) is already known. What about the Madhyama-siddhi (intermediate accomplishment)? I hope you will explain it so that sentient beings can attain peace and happiness.' Vairocana Buddha told Mañjuśrī: 'Madhyama-siddhi refers to the method of having an image of the principal deity for each of the three sections of mantras that one holds. Each one should be adorned according to the description in the original scripture, along with all the retinue, etc., each one clearly remembered. First, recite the required number of times, and then, according to what was said before, recite the Heart-Ground Divine Mantra, also reciting the required number of times. It can be done in the mountains, or in a wide field, or in a city marketplace, or in a Saṃghārāma (monastery), etc. It must be in a quiet place, or in an open space, or in a room, only needing **. Burn various precious incenses, and make offerings to all the Buddhas, Bodhisattvas, Vajras, Devas, etc., and the deity of the mantra. Then make a great vow, repent of the sins of past lives, and the sins committed in the present. Repent of sins with a deep heart, and after prostrating to the Three Jewels, sit in the lotus position, hold prayer beads in hand, close your eyes and enter samadhi, thinking of the principal deity, etc., standing in front of you, face to face. Make this visualization, it must be clear. After the visualization is accomplished, recite the mantra you hold eight hundred times. Only recite with the mind, do not let the mouth or tongue move. With each recitation, visualize a white light coming out of your mouth, entering the mouth of the mantra deity, do not let the light be interrupted. After the mantra recitation is completed, you must clearly visualize that the light in the mouth of the mantra deity is not interrupted. After the mantra recitation is completed, make another vow, make incense and flower mudras, and complete the offerings. Then get up and prostrate, and send the deity away according to the Dharma. Like this, three times a day, three times at night, each time according to this method. After a total of seven days, Madhyama-siddhi is accomplished. If someone holds the divine mantras of the three sections and attains this Madhyama-siddhi, then the merit is incredibly great. According to the functions described in the original scripture, all can be accomplished. One who achieves in the Buddha section achieves all three sections. One who achieves in the Bodhisattva section achieves all Bodhisattva mantras. And the mantras of all the Devas, Yakshas, ghosts, and spirits, etc., below the Vajra section, will all be naturally accomplished. In the Vajra section...' --------------------------------------------------------------------------------
Chinese
成者。非但本法。诸金刚已下天龙鬼神咒总成也。菩萨不成佛部咒金刚咒。不成菩萨咒。何以故。从心至顶为上。从脐至心为中。从是至脐为下。是故诸法不可逆行。持咒之人善须分明上中下咒。此是三部都说中悉地轨则知之。 尔时观世音菩萨白言法身世尊。中悉地者已知。下悉地云何。毗卢遮那佛告言。汝等当知。若人持三部神咒欲得下悉地者。先诵遍数。及诵心地咒。神咒准前说之。诵遍数满已。于静处坐。烧安悉香供养。即诵大轮金刚印咒二十一遍。稽首告言。唯愿金刚速垂降此。弟子为持其咒。求某愿欲得成就大验。为弟子某乙贫穷。无诸供养。唯愿大圣为弟子。于此铺设大曼荼罗法坛。一一依经中。无令缺少。发是语已。闭目而坐。想观金刚。于前铺设大曼荼罗坛。上妙之物以为供养。想此坛已。次想四壁及地皆是七宝合成。即结手印。诸本咒神降起道场。授弟子供养。诵所持咒百八遍讫。自发心愿。如是日夜六时。一一次第想念分明。都二七日。成下悉地也。想此道场及坛。了了分明。不得错观。毗卢遮那佛告白千百亿化身释迦牟尼佛及五大菩萨等。此三种悉地成就之相。若人持三部神咒得此三悉地者。当知是人成佛不久。何以故。此是诸佛有大方便。说总持门最要之法甚深境界难解难入不可思 现代汉语译本：成就的标志，不仅仅是本法，还包括所有金刚（Vajra，佛教术语，象征坚固、不坏的法器）以下的诸如天龙（Nāga，佛教中的护法神）、鬼神等的咒语都能成就。菩萨（Bodhisattva，佛教术语，指发愿成佛的修行者）如果修持佛部咒和金刚咒，就不能成就菩萨咒。这是为什么呢？从心到顶为上，从脐到心为中，从脐以下为下。因此，各种法门不可逆行。持咒之人应当清楚分辨上、中、下咒。这是三部都说的悉地（Siddhi，成就）的轨则，应当知晓。 这时，观世音菩萨（Avalokiteśvara，佛教中代表慈悲的菩萨）禀告法身世尊（Dharmakāya，佛的法身）：‘中悉地我已经知道了，下悉地是怎样的呢？’毗卢遮那佛（Vairocana，佛教中代表法界的佛）告诉他：‘你们应当知道，如果有人持诵三部神咒，想要得到下悉地，首先要诵满一定的遍数，并诵心地咒。神咒的遍数和之前说的一样。诵满遍数后，在安静的地方坐下，烧安悉香供养，然后诵大轮金刚印咒二十一遍，稽首（佛教礼仪，指叩头）禀告说：‘唯愿金刚（Vajra）迅速降临此处，弟子因为持诵此咒，求某某愿望，希望能够成就大验。弟子某某因为贫穷，没有各种供养，唯愿大圣为弟子在此铺设大曼荼罗（Mandala，佛教中象征宇宙结构的坛场）法坛，一切都按照经典中的要求，不要缺少。’说完这些话后，闭上眼睛坐着，观想金刚（Vajra）在前面铺设大曼荼罗坛，用上妙的物品作为供养。观想这个坛后，接着观想四壁和地面都是用七宝合成的。然后结手印，诸本咒神降临道场，接受弟子的供养，诵所持咒一百零八遍后，自己发愿。像这样日夜六时，一次一次地次第想念分明，总共十四天，就能成就下悉地。观想这个道场和坛，要了了分明，不能错观。’ 毗卢遮那佛（Vairocana）告诉千百亿化身释迦牟尼佛（Śākyamuni，佛教的创始人）和五大菩萨等：‘这就是三种悉地成就的相。如果有人持诵三部神咒，得到这三种悉地，应当知道这个人成佛不远了。这是为什么呢？这是诸佛的大方便，所说的总持门（Dhāraṇī，总持一切法门）最重要的方法，甚深境界难以理解，难以进入，不可思议。’
English
English version: The signs of accomplishment are not limited to this method alone; all mantras of Vajras (Vajra, a Buddhist term symbolizing firmness and indestructibility), including those of the Nagas (Nāga, a protective deity in Buddhism), ghosts, and spirits below, can be accomplished. If a Bodhisattva (Bodhisattva, a Buddhist term referring to a practitioner who vows to become a Buddha) practices the Buddha-section mantra and the Vajra mantra, they cannot accomplish the Bodhisattva mantra. Why is this? From the heart to the crown is upper, from the navel to the heart is middle, and from below the navel is lower. Therefore, various dharmas cannot be practiced in reverse. Those who hold mantras should clearly distinguish between upper, middle, and lower mantras. This is the rule of Siddhi (Siddhi, accomplishment) spoken of in all three sections, and it should be known. At this time, Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva representing compassion in Buddhism) reported to the Dharmakāya World-Honored One (Dharmakāya, the Dharma body of the Buddha): 'I already know the middle Siddhi, what is the lower Siddhi?' Vairocana Buddha (Vairocana, the Buddha representing the Dharma realm in Buddhism) told him: 'You should know that if someone holds the three-section divine mantras and wants to obtain the lower Siddhi, they must first recite a certain number of times and recite the heart-ground mantra. The number of times for the divine mantra is as previously stated. After reciting the required number of times, sit in a quiet place, burn benzoin incense for offering, and then recite the Great Wheel Vajra Mudra mantra twenty-one times, bowing (a Buddhist ritual, referring to prostration) and reporting: 'May the Vajra (Vajra) quickly descend here, the disciple, because of holding this mantra, seeks a certain wish, hoping to achieve great verification. The disciple, so-and-so, is poor and has no offerings, may the Great Sage set up a great Mandala (Mandala, a Buddhist altar symbolizing the structure of the universe) altar for the disciple here, everything according to the requirements in the scriptures, without any lack.' After saying these words, close your eyes and sit, visualizing the Vajra (Vajra) setting up a great Mandala altar in front, using the finest objects as offerings. After visualizing this altar, then visualize the four walls and the ground as being made of seven treasures. Then form hand mudras, and the deities of the original mantras descend to the practice place, accepting the disciple's offerings, reciting the held mantra one hundred and eight times, and then making a vow. Like this, six times day and night, thinking clearly one by one in order, for a total of fourteen days, one can achieve the lower Siddhi. Visualize this practice place and altar clearly, without any mistaken visualization.' Vairocana Buddha (Vairocana) told the billions of transformation bodies of Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) and the five great Bodhisattvas, etc.: 'These are the signs of the accomplishment of the three Siddhis. If someone holds the three-section divine mantras and obtains these three Siddhis, you should know that this person is not far from becoming a Buddha. Why is this? This is the great expedient means of the Buddhas, the most important method of the Dhāraṇī (Dhāraṇī, holding all Dharma doors) spoken of, the profound realm is difficult to understand, difficult to enter, and inconceivable.' --------------------------------------------------------------------------------
Chinese
议。又告之言。得悉地者所有功能德。不可具说。证者乃知。何以故。若我具说此法门者。或有人闻。心则狂乱。狐疑不信。何以故。诸佛境界等觉地位。不然知之。岂况凡天而不惊怖。 尔时普贤菩萨从坐而起。白言法身世尊。诸佛如来以大慈为本。云何诸陀罗尼说有操恶威德自在伤害鬼神及诸外道天阿修罗。毗卢遮那言。汝今谛听。吾为汝说。期有二义应善知之。云何为二。一者诸佛方便说法导引众生。二者显此猛烈操恶之身。降伏众魔令入佛道。汝等应知。此亦是方便。持咒之人见有此事。即心生忿怒。降伏鬼神。未得悉地不然成验。又不知诸佛方便所说。欲知此者。降伏自心。种种颠倒忘想攀缘作诸不善。或生饿鬼之心。或生外道之心。或生修罗之心。或生诸恶鬼神罗刹之心。以是义故。念念相生皆是诸恶鬼神天阿修罗。及诸外道罗刹鬼要从心而生。虽不即生受如是报。诸法所说摧伏鬼神者。以是咒力能灭心中如是恶念。无此恶念。不受恶身。故当知降伏者矣。若能先降自心诸恶鬼神者。一切天魔外道天阿修罗药叉罗刹诸恶鬼神。自然归伏。无敢违逆。若不自降伏恶心。能降伏诸余天鬼神者。无有是处。普贤菩萨又白言。云何法中说有治病救众生苦。云何于余部经中。即说不许病合和汤药。其义云何。 现代汉语译本：还有要告诉你们的是，获得悉地（Siddhi，成就）的人所拥有的所有功能和功德，是无法完全用语言描述的，只有证悟者才能真正了解。这是为什么呢？如果我详细地描述这些法门，有些人听了可能会心神狂乱，产生怀疑而不相信。这是因为他们无法理解诸佛的境界，以及等觉菩萨的地位，更何况是凡夫俗子，听了怎能不惊恐呢？ 这时，普贤菩萨从座位上站起来，对法身毗卢遮那佛（Vairocana）说：‘世尊，诸佛如来以大慈悲为根本，为什么有些陀罗尼（Dharani，总持）却说具有操控邪恶、威猛的力量，可以自在地伤害鬼神以及各种外道、天阿修罗（Asura，非天）呢？’ 毗卢遮那佛说：‘你仔细听，我为你解释。这里面有两种含义，你应该好好理解。哪两种呢？第一种是诸佛为了方便说法，引导众生；第二种是显现这种猛烈、操控邪恶的身相，降伏各种魔障，使他们进入佛道。你们应该明白，这都是方便之法。持咒的人如果看到这些现象，就心生愤怒，想要降伏鬼神，如果还没有获得悉地，这样做是不会有效果的。而且，他们也不了解诸佛方便说法的用意。想要明白这个道理，就要先降伏自己的内心，降伏种种颠倒妄想，以及攀缘外境所产生的各种不善念头。或者生起饿鬼的心，或者生起外道的心，或者生起修罗的心，或者生起各种恶鬼神罗刹（Rakshasa，罗刹）的心。因此，念念相生，都是各种恶鬼神、天阿修罗，以及各种外道罗刹鬼，这些都是从内心产生的。虽然不一定会立刻承受相应的果报，但诸法所说的摧伏鬼神，是指用咒语的力量来灭除心中这些恶念。没有这些恶念，就不会承受恶报。所以，要知道降伏的真正含义。如果能够先降伏自己内心的各种恶鬼神，那么一切天魔外道、天阿修罗、药叉（Yaksa，夜叉）、罗刹以及各种恶鬼神，自然就会归顺降伏，不敢违逆。如果不先降伏自己的恶心，却想要降伏其他的天鬼神，那是不可能的。’ 普贤菩萨又问：‘为什么佛法中说有治疗疾病、救度众生痛苦的方法，但在其他经典中，又说不允许生病时调和汤药呢？这其中的含义是什么呢？’