English
English version: Or in deep mountains and remote wildernesses, holding and reciting mantras, yet failing to achieve success and lacking food. Because of this reason, (some) therefore lose their Bodhi mind. Now, for these good men, I will speak the Mantra of the Heavenly Kitchen, that is, I speak the mantra: Namo Ratna Trayaya (nāmaḥ ratna-trayāya, Homage to the Triple Gem) Jara Mahajara (jara mahājara, Old age, great old age) Dirgha Mahadirgha (dīrgha mahādīrgha, Long, extremely long) Hum Jalasya Hani Svaha (hūṃ jalasya hani svāhā, Hum, the power of water, destroy, Svaha) Om Jalasya Hani Svaha (oṃ jalasya hani svāhā, Om, the power of water, destroy, Svaha, quickly) First, wash the bowl with clean water, place the bowl on a clean cloth, then place clean ashes under the cloth, spread the cloth over the ashes, spray water on the bowl, close your eyes and recite the mantra one hundred and eight times, thinking of the supreme heavenly kitchen in your mind. At this time, the devas will send heavenly children to offer supreme food, filling the bowl. Then, rise and prostrate to Maitreya (Maitreya) Buddha, then bow to Avalokiteśvara (Avalokiteśvara) Bodhisattva, and then you can eat it. Distribute the remaining food to all living beings. If others eat together, (the food) will not diminish. By obtaining and eating this food, one can naturally attain siddhi (siddhi, accomplishment). Consecrate human food and drink with this mantra twenty-one times and give it to the hungry ghosts. When the ghosts receive this food, they will be freed from the suffering of hungry ghosts and be reborn in Maitreya's heavenly palace. If there is a year of famine, consecrate human food and drink with this mantra one thousand and eight times, so that everyone can eat it, making it inexhaustible. On the fifteenth day of the famine year, when the white moon is full, burn incense, look up, and gaze at the moon, reciting this mantra to consecrate the moon one thousand and eight times. You should recite: 'May all beings illuminated by the moonlight be universally satisfied, without thoughts of hunger and thirst.' At noon on the fifteenth day, consecrating the sun is also possible, making vows according to the previous method. Recite this mantra one thousand and eight times every day, making the vow: 'May the heavenly kings, etc., use the remaining food to send the heavenly gods to all hungry ghosts in the ten directions, universally giving them food.' After (the hungry ghosts) eat, they will be freed from suffering. If someone can do this practice every day for three years without fail, the benefits will be very great. After abandoning this body, one can be reborn in the Western Pure Land, increase blessings in this life, and achieve success in holding other mantras. At this time, Vajragarbha (Vajragarbha) Bodhisattva said: 'If sentient beings hold the three root mantras but have not achieved success and have only a little effect, now I will provide protection for you.' Then he spoke the mantra: -------------------------------------------------------------------------------- 怛姓他唵跋折罗娑婆耶娑婆诃
Chinese
若持咒之人觉有不安。当知即是诸魔夜迦等恼乱。即急诵此咒。我与十方藏王及诸眷属。至彼作护。一切诸夜迦魔鬼众忙怕自死。若得苏息。远走他方。不敢他住也。尔时释迦牟尼佛言。善哉善哉。汝等诸菩萨等。能为一切众。问是诸事。及说神咒。令诸有情普受安乐。又言。普当知。此心地法门甚深经典。是无量无数无边恒河沙诸佛所说。难可得见。难可得闻。若人曾于遍去无量劫中。供养诸佛。深乐佛法。厌离世间生死往返。曾闻诸佛所说深法。以是义故。今始得闻此心地经典及陀罗尼。又更精勤一心读诵。如是人等真是佛子。何以故。此人不久得无上正觉菩提。当知此经是诸经中王。此咒是诸咒中王。汝等诸菩萨摩诃萨。当须流布于阎浮提。与诸众生作大利乐。令持咒者速成悉地。 尔时毗卢遮那佛言。流布此经。先观根性。然后付嘱。何以故。智惠之人闻之深信。无智之人必生惊怖。复有疑心。令彼众生返招其罪。死入地狱。为谤此经及诸佛等。获如是报。当说此经。众会不闻。为在清净法界中说。时释迦牟尼佛及五大菩萨。顶礼毗卢遮那佛已。辞退而至阎浮提菩提树下。为众说法。此后灭度后。付五大菩萨。流传于世。为诸声闻。不闻佛说见诸菩萨众。 现代汉语译本： ‘怛姓他唵跋折罗娑婆耶娑婆诃’ 如果持咒的人觉得心神不安，应当知道这是诸魔夜迦（Yaksa，一种夜叉）等在恼乱。立即诵念此咒，我与十方藏王以及所有眷属，会到那里去保护你。一切夜迦魔鬼众会忙着害怕自己死去，如果能够苏醒，就会远远逃到其他地方，不敢再住在这里。’ 这时，释迦牟尼佛说：‘好啊，好啊！你们这些菩萨等，能够为一切众生，询问这些事情，以及宣说神咒，让所有有情众生普遍得到安乐。’又说：‘你们应当知道，这心地法门是非常深奥的经典，是无量无数无边恒河沙数的诸佛所说，难以见到，难以听闻。如果有人曾经在过去无量劫中，供养诸佛，深深喜爱佛法，厌离世间生死的往返，曾经听闻诸佛所说的深奥佛法，因为这个缘故，现在才能够听闻这部心地经典以及陀罗尼。又更加精勤一心读诵，这样的人等真是佛子。为什么呢？因为这个人不久就能得到无上正觉菩提。应当知道这部经是所有经中的王，这个咒是所有咒中的王。你们这些菩萨摩诃萨，应当在阎浮提（Jambudvipa，我们所居住的这个世界）流布，给所有众生带来巨大的利益和快乐，让持咒的人迅速成就悉地（Siddhi，成就）。’ 这时，毗卢遮那佛（Vairocana，报身佛）说：‘流布这部经，先要观察众生的根性，然后再交付嘱托。为什么呢？有智慧的人听了会深信不疑，没有智慧的人必定会产生惊恐，还会有疑心，让那些众生反而招来罪过，死后堕入地狱，因为诽谤这部经以及诸佛等，获得这样的报应。应当在众会听不到的地方宣说这部经，在清净法界中宣说。’ 当时，释迦牟尼佛以及五大菩萨，顶礼毗卢遮那佛后，告退而来到阎浮提菩提树下，为众生说法。此后灭度后，交付给五大菩萨，流传于世。因为诸位声闻，没有听闻佛陀所说，只见到诸位菩萨众。
English
English version: ‘Tadyatha Om Vajra Svaha’ If the mantra holder feels uneasy, know that it is the Yakshas (Yaksha, a type of spirit) and others who are disturbing them. Immediately recite this mantra, and I, along with the Ten Direction Treasure Kings and all their retinue, will go there to protect you. All the Yaksha demons will be busy fearing their own death, and if they can recover, they will flee far away to other places, not daring to stay here.’ At this time, Shakyamuni Buddha said, ‘Good, good! You Bodhisattvas are able to ask about these matters for all beings, and to proclaim the divine mantra, so that all sentient beings may universally receive peace and happiness.’ He also said, ‘You should know that this Mind-Ground Dharma Gate is a very profound scripture, spoken by countless, innumerable, boundless, Ganges-river-sand-number of Buddhas. It is difficult to see and difficult to hear. If someone has, in the past countless kalpas, made offerings to the Buddhas, deeply loved the Buddha Dharma, been weary of the cycle of birth and death in the world, and heard the profound Dharma spoken by the Buddhas, then for this reason, they are now able to hear this Mind-Ground Scripture and Dharani. And they are even more diligent in single-mindedly reciting it. Such people are truly children of the Buddha. Why? Because this person will soon attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). Know that this scripture is the king among all scriptures, and this mantra is the king among all mantras. You Bodhisattva-Mahasattvas should propagate it in Jambudvipa (Jambudvipa, the world we live in), bringing great benefit and happiness to all beings, so that those who hold the mantra may quickly achieve Siddhi (Siddhi, accomplishment).’ At this time, Vairocana Buddha (Vairocana, the Sambhogakaya Buddha) said, ‘When propagating this scripture, first observe the nature of beings, and then entrust it. Why? Because wise people will deeply believe it when they hear it, but unwise people will surely be frightened, and will also have doubts, causing those beings to instead invite sin upon themselves, and fall into hell after death, receiving such retribution for slandering this scripture and the Buddhas.’ ‘This scripture should be spoken where the assembly cannot hear it, and spoken in the pure Dharma realm.’ At that time, Shakyamuni Buddha and the Five Great Bodhisattvas bowed to Vairocana Buddha, took their leave, and came to the Bodhi tree in Jambudvipa to teach the Dharma to beings. After his Parinirvana (Parinirvana, complete extinction), he entrusted it to the Five Great Bodhisattvas to propagate in the world, because the Shravakas (Shravakas, disciples who hear the Buddha's teachings) did not hear what the Buddha said, but only saw the assembly of Bodhisattvas. --------------------------------------------------------------------------------
Chinese
流布此经。深心惊疑。不信不受。时观世音菩萨言。汝等声闻。此经非汝境界。非汝所知。是毗卢遮那佛与千百亿化身释迦及大菩萨而说。是故非汝所知。时诸大众同闻。闻已悲泣而泪。叹未曾有。尔时众会欢喜信受。作礼奉行。 毗卢遮那佛别行经一卷 (点本云)。 秘录云。复题云毗卢遮那别行经(晓)。 常晓进宦录云。大毗卢遮那三种悉地法一卷。 秘录云。清净毗卢遮那三种悉地一卷(晓)。 私云。秘录题与本录题少相违如何。 或人云。慈镇和尚被寻菅原为长之处。俈字非古文也。正作喾字形也。急告也。甚也(云云)帝喾王名也。古文卜云。事来勘之。 (点书云)。 建久五年八月二十二日。大原御自笔本写之毕。 嘉历二年三月四日。于心城房书写了。即日一校了。 师曰普普钵五(云云)。 建武元年六月十六日 于心城房两点毕文明十三年(辛丑)五月二十八日 于东坂本宗聚寺。以东塔东谷正觉房救舜法印本。偏为弘通利生写之。 (再校云)三部都法大阿阇梨昌俊记之。 于时宽永十五(戊寅)二月二十三日 感得之。 睿岳止观院北涧八部尾竹林院盛宪。 元禄元(戊 现代汉语译本 流传这部经时，内心深深地惊恐和怀疑，不相信也不接受。这时观世音菩萨（Avalokiteśvara Bodhisattva，菩萨名）说：‘你们这些声闻（Śrāvaka，小乘修行者），这部经不是你们的境界，不是你们所能理解的。这是毗卢遮那佛（Vairocana Buddha，佛名）与千百亿化身释迦（Śākyamuni，佛名）以及大菩萨们所说的，所以不是你们所能理解的。’当时，所有大众都听到了这些话，听后悲伤哭泣，感叹从未有过这样的事。那时，所有集会的人都欢喜信受，行礼并遵照奉行。 《毗卢遮那佛别行经》一卷 （点本云）。 秘录云：又题为《毗卢遮那别行经》（晓）。 常晓进宦录云：《大毗卢遮那三种悉地法》一卷。 秘录云：《清净毗卢遮那三种悉地》一卷（晓）。 私下认为：秘录的题目与本录的题目稍微有冲突，这是为什么呢？ 有人说：慈镇和尚被寻菅原为长之处，俈字不是古文，应该写作喾字形。意思是急告，甚也。（云云）帝喾是王的名字。古文卜云：事情来了就查阅。 （点书云）。 建久五年八月二十二日，大原御自笔本抄写完毕。 嘉历二年三月四日，在心城房书写完毕。当日一校完毕。 师曰：普普钵五（云云）。 建武元年六月十六日，在心城房两点完毕。文明十三年（辛丑）五月二十八日，在东坂本宗聚寺，以东塔东谷正觉房救舜法印本，专门为了弘扬流通利益众生而抄写。 （再校云）三部都法大阿阇梨昌俊记之。 于时宽永十五年（戊寅）二月二十三日，感得之。 睿岳止观院北涧八部尾竹林院盛宪。
English
English version When this scripture was circulated, [people] were deeply alarmed and doubtful, not believing or accepting it. At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, name of a Bodhisattva) said, 'You Śrāvakas (Śrāvaka, practitioners of Hinayana), this scripture is not within your realm, nor is it something you can understand. This is what Vairocana Buddha (Vairocana Buddha, name of a Buddha) spoke with billions of manifested bodies of Śākyamuni (Śākyamuni, name of a Buddha) and great Bodhisattvas, therefore it is not something you can understand.' At that time, all the assembly heard these words, and after hearing them, they wept with sorrow, marveling that such a thing had never happened before. At that time, all those assembled joyfully believed and accepted it, paid homage, and followed it accordingly. One fascicle of the 'Separate Practice Scripture of Vairocana Buddha'. (Pointed edition says). Secret Record says: Also titled 'Separate Practice Scripture of Vairocana' (Xiao). Chang Xiao's Advancement Record says: One fascicle of 'The Three Siddhi Methods of Mahāvairocana'. Secret Record says: One fascicle of 'The Three Siddhis of Pure Vairocana' (Xiao). Privately I wonder: How is it that the title in the Secret Record slightly contradicts the title in this record? Someone said: The place where Cizhen, the high priest, was sought by Sugawara no Tamenaga, the character 俈 is not an ancient character, it should be written as the shape of the character 喾. It means urgent announcement, extremely. (Etc.) Emperor Ku is the name of a king. Ancient text divination says: When something happens, examine it. (Pointed book says). On the twenty-second day of the eighth month of the fifth year of Kenkyū, the original manuscript in Ōhara was completely copied. On the fourth day of the third month of the second year of Kalaku, the writing was completed at the Xin Cheng room. The first proofreading was completed on the same day. The master said: Pu Pu Bo Wu (etc.). On the sixteenth day of the sixth month of the first year of Kenmu, the two dots were completed at the Xin Cheng room. On the twenty-eighth day of the fifth month of the thirteenth year of Bunmei (Xin Chou), at the Zongju Temple in Higashi Sakamoto, using the edition of the Dharma Seal of Salvation of Shun from the Jōgaku room in the East Valley of the East Pagoda, it was copied specifically for the purpose of propagating and benefiting sentient beings. (Re-proofread says) Written by Ācārya Changjun, the great master of the three sections of Dharma. At that time, on the twenty-third day of the second month of the fifteenth year of Kan'ei (Wu Yin), it was gratefully obtained. Shengxian of the Kitadani Hachibu Otake Rinzai Temple of Mount Ei's Zhikan-in. -------------------------------------------------------------------------------- 辰)十一月七日 令书写毕。 三部都法大阿阇梨豪珍