English
English version: Furthermore, I tell you that all the functions and merits possessed by those who have attained Siddhi (Siddhi, accomplishment) cannot be fully described. Only those who have attained enlightenment truly know. Why is this? If I were to fully describe these Dharma gates, some who hear them might become mentally disturbed, harboring doubt and disbelief. Why is this? Because they cannot comprehend the realm of the Buddhas and the position of Equal Enlightenment. How much more so would ordinary beings not be terrified? At that time, Samantabhadra Bodhisattva rose from his seat and said to the Dharma-body World Honored One, Vairocana (Vairocana): 'World Honored One, all Buddhas and Tathagatas take great compassion as their foundation. Why do some Dharanis (Dharani, mantra) speak of possessing the power to control evil, with fierce might, freely harming ghosts, spirits, and various heretics, Devas, and Asuras (Asura, demigod)?' Vairocana said: 'Listen attentively, and I will explain it to you. There are two meanings here that you should understand well. What are the two? The first is that the Buddhas expediently teach the Dharma to guide sentient beings. The second is to manifest this fierce, evil-controlling form to subdue all demons, leading them onto the path of Buddhahood. You should know that these are expedient means. If those who hold mantras see these things and become angry, seeking to subdue ghosts and spirits, they will not succeed if they have not yet attained Siddhi. Moreover, they do not understand the Buddhas' intention in expediently teaching the Dharma. To understand this, one must first subdue one's own mind, subduing all inverted thoughts, delusions, and clinging to external conditions, which give rise to various unwholesome thoughts. Or giving rise to the mind of a hungry ghost, or the mind of a heretic, or the mind of an Asura, or the mind of various evil ghosts, spirits, and Rakshasas (Rakshasa, demon). Therefore, thought after thought arises, all being various evil ghosts, spirits, Devas, Asuras, and various heretical Rakshasa ghosts, all arising from the mind. Although one may not immediately receive such retribution, the 'subduing of ghosts and spirits' spoken of in the Dharma refers to using the power of the mantra to extinguish such evil thoughts in the mind. Without these evil thoughts, one will not receive an evil body. Therefore, one should understand the true meaning of subduing. If one can first subdue the various evil ghosts and spirits in one's own mind, then all heavenly demons, heretics, Devas, Asuras, Yakshas (Yaksa, spirit), Rakshasas, and various evil ghosts and spirits will naturally submit and dare not disobey. If one does not first subdue one's own evil mind, but seeks to subdue other heavenly ghosts and spirits, there is no such possibility.' Samantabhadra Bodhisattva then asked: 'Why does the Dharma speak of methods for curing illnesses and relieving the suffering of sentient beings, while other Sutras say that one should not compound herbal medicines when ill? What is the meaning of this?' --------------------------------------------------------------------------------
Chinese
毗卢遮那佛言。治病亦尔。与前不异。自治心病。既可能治诸病。若自有病。能治彼病。无有是处。说不许持病者。为自病故。说有许者。为斯咒力。令彼解脱者。心无有病。有病者不名解脱。持咒之人自有心病。终不能治诸病。纵治亦不可。普贤菩萨又言。世尊云何闻陀罗尼能灭重罪。又能救地狱苦。其义云何。毗卢遮那言。此有二义。一者真闻。二者耳闻。真闻者。深达法性。知法如幻。罪体亦尔。了不可得。如是之人是真悉地。能救地狱。何以怪之。耳闻者。假诸因缘合和闻之。诸佛以此方便。令此闻者渐渐薰修自识本性。以是因缘。众罪消灭。承诸佛力亦然。救地狱苦。毗卢遮那佛言。若人不能成就三种悉地者。但能诵心地神咒一百万遍。所持之咒当得大验。持诸咒人。若不如法。被本咒神瞋。者诵心地。自皆欢喜。尔时文殊菩萨。观世音菩萨。普贤菩萨。金刚藏王菩萨。弥勒菩萨。同声说偈赞毗卢遮那佛曰。 诸佛难思议 甚深法亦尔 我今得闻之 亦复知深义 法身不说身 报应身亦尔 三身俱不说 是名真说义 说不说皆空 非一亦非二 说者及听闻 此皆如幻义 如幻不可得 佛方便如是 是诸菩萨说此偈已。坐而听法。观世音菩萨白言。世尊我为求悉地之人 现代汉语译本： 毗卢遮那佛（Vairocana Buddha，意为光明遍照佛）说：‘治疗疾病也是如此，与之前所说没有不同。如果能治疗自己的心病，就能治疗各种疾病。如果自己有病，却能治疗别人的病，这是不可能的。说不允许有病的人持咒，是为了他们自己的病；说允许持咒，是因为咒语的力量能让他们解脱。心中没有病，才叫解脱；有病的人不能称为解脱。持咒的人如果自己有心病，最终不能治疗各种疾病，即使治疗了也不可靠。’ 普贤菩萨（Samantabhadra Bodhisattva，象征大行）又问：‘世尊，为什么听闻陀罗尼（dharani，总持）能灭除重罪，又能救度地狱之苦？这其中的道理是什么？’ 毗卢遮那佛说：‘这其中有两层含义：一是真闻，二是耳闻。真闻是指深刻通达法性，知道一切法如幻象，罪的本体也是如此，根本无法得到。这样的人是真正的成就者（Siddhi），能救度地狱之苦，有什么可奇怪的？耳闻是指凭借各种因缘和合而听闻。诸佛用这种方便法门，让听闻者渐渐熏习自己的识性本性。因为这个因缘，各种罪业消灭，凭借诸佛的力量也是如此，能救度地狱之苦。’ 毗卢遮那佛说：‘如果有人不能成就三种悉地（Siddhi，成就），但能诵持心地神咒一百万遍，所持的咒语就能得到大的验证。持各种咒语的人，如果不按照如法的方式去做，被本咒神嗔怒，诵持心地神咒，本咒神都会欢喜。’ 这时，文殊菩萨（Manjusri Bodhisattva，象征智慧），观世音菩萨（Avalokitesvara Bodhisattva，象征慈悲），普贤菩萨（Samantabhadra Bodhisattva，象征大行），金刚藏王菩萨（Vajragarbha Bodhisattva），弥勒菩萨（Maitreya Bodhisattva，未来佛）同声说偈赞叹毗卢遮那佛： ‘诸佛的境界难以思议，甚深的佛法也是如此。 我今天能够听闻，也理解了其中深刻的含义。 法身（Dharmakaya，佛的法性身）不说身，报身（Sambhogakaya，佛的报应身）和应身（Nirmanakaya，佛的化身）也是如此。 三身都不说，这才是真正的说法。 说与不说都是空，非一也非二。 说法的人和听闻的人，这一切都如幻象。 如幻象不可得，佛的方便法门就是这样。’ 这些菩萨说完偈颂后，坐下来听法。观世音菩萨说道：‘世尊，我为了寻求悉地（Siddhi，成就）的人……’
English
English version: Vairocana Buddha (Vairocana Buddha, meaning the Buddha of all-illuminating light) said: 'Curing diseases is also like this, no different from what was said before. If you can cure your own mental illnesses, you can cure all kinds of diseases. If you have your own illness, but can cure other people's illnesses, this is impossible. Saying that sick people are not allowed to hold mantras is for their own illness; saying that it is allowed to hold mantras is because the power of the mantra can liberate them. Only those who have no illness in their hearts are called liberation; those who are sick cannot be called liberation. If the person holding the mantra has his own mental illness, he will ultimately not be able to cure all kinds of diseases, and even if he does, it will not be reliable.' Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbolizing great practice) further asked: 'World Honored One, why can hearing the dharani (dharani, total retention) eradicate serious sins and save from the suffering of hell? What is the principle behind this?' Vairocana Buddha said: 'There are two meanings to this: one is true hearing, and the other is hearing with the ears. True hearing refers to deeply understanding the nature of Dharma, knowing that all dharmas are like illusions, and the substance of sin is also like this, and cannot be obtained at all. Such a person is a true Siddhi (Siddhi, accomplishment), and can save from the suffering of hell, what is there to be surprised about? Hearing with the ears refers to hearing through the combination of various causes and conditions. The Buddhas use this expedient method to allow the listener to gradually cultivate the inherent nature of their own consciousness. Because of this cause and condition, all kinds of sins are eliminated, and it is also the same by relying on the power of the Buddhas, which can save from the suffering of hell.' Vairocana Buddha said: 'If a person cannot achieve the three kinds of Siddhi (Siddhi, accomplishment), but can recite the Mind-Ground Divine Mantra one million times, the mantra he holds will receive great verification. If those who hold various mantras do not act in accordance with the Dharma, and are angered by the deity of the mantra, reciting the Mind-Ground Divine Mantra will make the deity of the mantra happy.' At this time, Manjusri Bodhisattva (Manjusri Bodhisattva, symbolizing wisdom), Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva, symbolizing compassion), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbolizing great practice), Vajragarbha Bodhisattva, and Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) all praised Vairocana Buddha in unison with verses: 'The realm of the Buddhas is inconceivable, and so is the profound Dharma. Today I am able to hear and understand the profound meaning. The Dharmakaya (Dharmakaya, the Dharma body of the Buddha) does not speak of the body, and so are the Sambhogakaya (Sambhogakaya, the reward body of the Buddha) and the Nirmanakaya (Nirmanakaya, the manifestation body of the Buddha). The three bodies do not speak, this is the true meaning of speaking. Speaking and not speaking are both empty, neither one nor two. The speaker and the listener, all of this is like an illusion. Illusions cannot be obtained, the Buddha's expedient methods are like this.' After these Bodhisattvas finished reciting the verses, they sat down to listen to the Dharma. Avalokitesvara Bodhisattva said: 'World Honored One, for those who seek Siddhi (Siddhi, accomplishment)...' --------------------------------------------------------------------------------
Chinese
。或在深山旷野之中。持诵咒法。未得成就。乏少粮食之。以是义故。令退菩提之心。我今为此等善男子。说诸天厨神咒。即说咒曰。 南牟喝罗怛那多罗那夜阇罗摩诃阇罗逗遛摩诃逗遛吽急速诃尼摄唵急速诃尼摄速 先以净水洗钵。置钵净巾上。复以净灰于巾下。灰上铺巾。含水噀钵。闭目诵咒。一百八遍。心念上妙天厨。于时诸天遣天童。奉送上妙之食。于钵中满。即起顶礼弥勒世尊。次礼观世音菩萨。即当食之。余者散施一切众多生。若人同食不可尽。得此食吃。自然证悉地也。将此咒咒人间食饮二十一遍。施与饿鬼。鬼得是食。免饿鬼苦。得生弥勒天宫。若至饥荒之年。以此咒咒人间饮食千八遍遍。可众人食之。令无尽矣。饥荒之年十五日。白月圆满。烧香仰面。向天视月。诵此咒咒月千八遍。当念言。月光所照众生普得饱足。无饥渴想。十五日午时。咒日亦得。准前发愿。每日常诵此咒千八遍。发愿言。诸天王等。愿以余食。遣诸天神十方界所有饿鬼。普与食之。食已便离彼苦。若人能于三年。一日日不阙作此法者。其利广多矣。舍此身已。得生西方净土。现世生中增益得福。持诸余咒悉得成就。 尔时金刚藏王菩萨言。诸有情持三部咒。未得成就。有少功效。即而为防护。即说咒曰。 现代汉语译本：或者在深山旷野之中，持诵咒法，未能得到成就，缺少粮食。因为这个缘故，（有人）因此退失了菩提之心。我现在为了这些善男子，说诸天厨神咒，即说咒曰： 南牟喝罗怛那多罗那夜（nāmaḥ ratna-trayāya，皈依三宝）阇罗摩诃阇罗（jara mahājara，衰老，大衰老）逗遛摩诃逗遛（dīrgha mahādīrgha，长，极长）吽急速诃尼摄（hūṃ jalasya hani svāhā，吽，水的力量，摧毁，梭哈）唵急速诃尼摄速（oṃ jalasya hani svāhā，唵，水的力量，摧毁，梭哈，迅速） 先用净水洗钵，将钵放在干净的布巾上，再用干净的灰在布巾下，灰上铺巾，含水喷洒钵，闭目诵咒一百零八遍，心中想着上妙天厨。这时诸天会派遣天童，奉送上妙的食物，在钵中盛满。然后起身顶礼弥勒世尊（Maitreya），接着礼拜观世音菩萨（Avalokiteśvara），就可以食用。剩余的食物散施给一切众多的生命。如果有人一同食用，（食物）也不会减少。得到这些食物吃，自然可以证得悉地（siddhi，成就）。将此咒语加持人间的食物和饮料二十一遍，施与饿鬼，鬼得到这些食物，免除饿鬼的痛苦，得以转生到弥勒天宫。如果遇到饥荒之年，用此咒语加持人间的饮食一千零八遍，可以给众人食用，使之无穷无尽。饥荒之年的十五日，白月圆满，烧香仰面，向天看着月亮，诵此咒语加持月亮一千零八遍，应当念诵说：‘月光所照的众生普遍得到饱足，没有饥渴的想法。’十五日午时，加持太阳也可以，按照之前的方法发愿。每天常诵此咒语一千零八遍，发愿说：‘诸天王等，愿以剩余的食物，派遣诸天神给十方界所有饿鬼，普遍给他们食物。’（饿鬼）食已便脱离痛苦。如果有人能够在三年内，一天都不间断地做这个法，他的利益非常广大。舍弃此身之后，可以往生西方净土，现世生活中增加福报，持诵其他咒语都能得到成就。 这时金刚藏王菩萨（Vajragarbha）说：‘诸位有情持诵三部咒，未能得到成就，只有少许功效，现在为你们做防护。’即说咒曰：