English
English version: Armlets (ornaments worn on the arms), waistbands (silk ribbons tied around the waist), necklaces (necklaces made of pearls and jade), and earrings adorn the hair. A large snake is wrapped around the waist three times. A circular halo of flames surrounds the body. Outside the flames are clouds and lightning, used to assist and complement. The figure of a 'Shatru' (Sanskrit Shatru, meaning enemy, i.e., drawing the image of an enemy in front of the wrathful deity) is placed opposite. The rest, around the four walls, are arranged with the positions of various stars, celestial beings of the Pure Abode, etc. The offerings and methods can be determined according to one's own intentions. The three offerings: Hang new silk canopies, banners, and flowers, as well as precious fruits, fragrant incense, and food, all kinds of exquisite items, with utmost sincerity and effort. If truly impoverished, one should also offer all that one has. Do not conceal or be stingy, deceive the sacred, or betray one's true heart. Secondly, demonstrating the method: The sutra says, 'I now proclaim the 'Cintamanicakra Dharani' of great power and virtue spoken by the past Sarvaraja Tathagata, the method for eliminating calamities.' If there are kings and ministers, the places where they reside and the various countries, or if they are oppressed by the five planets, Rahu (a star), comets, and evil stars, illuminating the natal palace and constellations under their jurisdiction, as well as the various star positions, or encroaching upon the imperial throne, when oppressing the country, family, and the areas under their jurisdiction, or when retreating or advancing, creating various obstacles and calamities, as long as they set up a mandala in a clean place, recite this dharani one hundred and eight times or one thousand times. If for one day, two days, three days, up to seven days, adorn the mandala according to the ritual, and sincerely uphold and recite it, all calamities can be completely eliminated and cannot cause harm.' It even says, 'If there are bhikshus, bhikshunis, men of good families, and women of good families who uphold and recite this dharani, they can accomplish eighty thousand auspicious things and eliminate eighty thousand inauspicious things, etc.' According to the sutra, it has four meanings: First, the three obstacles that are eliminated; second, the supreme dharma that can be eliminated; third, explaining the power and function; and fourth, revealing the dharani. The sutra says 'all calamities can be completely eliminated,' the word 'all' includes the three obstacles. And the sutra on karmic obstacles is clear. However, because of afflictions, there is karma, and karma will inevitably bring retribution. There are also calamities such as internal and external retributions, which are retribution obstacles. Focusing specifically on the inner mind is the affliction obstacle. If a determined mind arises and activates the body and speech, it will inevitably lead to retribution, which is the karmic obstacle. --------------------------------------------------------------------------------
Chinese
若尔恶星灾星异都不关心。云何是业障。答此乃外相表业将起。是业责报之相。业障感报。故其相现前。业障外彰报对不久。若无方法何以禳之。所以第二有能消方法。若一日二日三日乃至七日。诵此陀罗尼一百八遍。表破一百八烦恼。成就百八三昧。或一千遍成就千种法门。故约三业持咒。作三德方法。以事表理但于清净处。置立道场处。清净身须沐浴。以外明内表作法身。念此陀罗尼。欲知智在说表作般若。至心受持。信力故受念力故持。拟作解脱。作法若成。必恶灭善生。故第三明于力用。夫人身本于不净。莲华本于淤泥。今近因三业规矩。远成三德妙义。身业成能禳报障。口业成能禳烦恼障。至心能禳业障。三业既消即成三德。故第四显陀罗尼。体三障既其以转理数成于三德。报障转成法身德。烦恼障转成般若德。业障转成解脱德。如此三法即陀罗尼三德妙体非空而空慧光炽盛。非寂而寂具大威德。遮九界恶持佛界善。遮持不二举一具三言三即一。苟非三德秘咒。安能成就八万种吉祥事。能除灭八万种不吉祥事耶。略示如此。委陈行相。如摩诃止观具明。 第三拣众清净 经云。若有国界不安灾难竞起。请清净众拣众为二。一旧行清净。二入道场行清净。旧即出家已来精玩律范定慧循修。遍检七支曾无 现代汉语译本：如果对于若尔恶星（指凶星）、灾星以及其他异常现象都不关心，那么什么是业障呢？回答是：这些都是外在的表象，预示着业即将发生，是业的责罚和报应的征兆。因为业障感召果报，所以这些现象会显现出来。业障在外显现，报应很快就会到来。如果没有方法，如何消除这些灾祸呢？所以第二点是有能够消除的方法。如果能用一天、两天、三天乃至七天的时间，诵念此陀罗尼一百零八遍，就表示破除一百零八种烦恼，成就一百零八种三昧（指正定）。或者诵念一千遍，就能成就一千种法门。所以，通过身、口、意三业来持咒，可以成就法身德、般若德、解脱德这三种功德。以事相来表达理体，只要在清净的地方，设立道场，保持身体的清净，需要沐浴，以外在的洁净来彰显内在的清净，以此来成就法身。念诵此陀罗尼，是为了增长智慧，通过言语来表达般若（指智慧）。至诚恳切地受持，因为有信心所以接受，因为有念力所以坚持，目的是为了获得解脱。如果作法成功，必定会消除罪恶，产生善果。所以第三点说明了陀罗尼的力量和作用。人的身体本来是不洁净的，莲花本来生长在污泥之中。现在依靠三业的规矩，最终成就法身德、般若德、解脱德这三种微妙的意义。身业可以消除报障，口业可以消除烦恼障，至诚恳切的心可以消除业障。三业既然消除，就能成就三德。所以第四点阐明了陀罗尼的本体。三障既然能够转化，理体和数量就能成就三德。报障转化为法身德，烦恼障转化为般若德，业障转化为解脱德。这三种法就是陀罗尼的三德妙体，非空而空，智慧之光炽盛；非寂而寂，具足大威德。遮止九界的恶，持守佛界的善。遮止和持守不是二元对立的，举一即具足三，说三即是一。如果不是三德的秘密咒语，怎么能够成就八万种吉祥的事情，怎么能够除灭八万种不吉祥的事情呢？简略地说明了这些，详细的修行方法，如《摩诃止观》中详细阐明。 第三，选择清净的僧众。《经》中说：‘如果一个国家不安定，灾难竞争发生，请清净的僧众。’选择僧众分为两种：一是旧有的修行清净，二是进入道场后的修行清净。旧有的修行清净，指的是出家以来，精研律藏，遵循戒律，修习禅定和智慧，全面检查身、口、意七支，没有违犯。
English
English version: If one is unconcerned about the evil stars (referring to inauspicious stars), disaster stars, and other anomalies, then what is karmic obstruction? The answer is: these are external manifestations, foreshadowing the arising of karma, signs of karmic retribution and consequences. Because karmic obstructions invoke karmic results, these phenomena appear. When karmic obstructions manifest externally, retribution will soon follow. If there is no method, how can these calamities be averted? Therefore, the second point is that there is a method to eliminate them. If one can spend one day, two days, three days, up to seven days, reciting this Dharani one hundred and eight times, it signifies breaking through one hundred and eight afflictions and attaining one hundred and eight Samadhis (referring to right concentration). Or reciting it one thousand times, one can attain one thousand Dharma doors. Therefore, by upholding the mantra through the three karmas of body, speech, and mind, one can achieve the three virtues of Dharmakaya (法身), Prajna (般若), and liberation. Using phenomena to express the principle, as long as one establishes a Dharma practice place in a pure location, maintains the purity of the body, requiring bathing, using external cleanliness to manifest internal purity, thereby accomplishing the Dharmakaya. Reciting this Dharani is to increase wisdom, expressing Prajna (wisdom) through speech. Sincerely and earnestly receiving and upholding it, accepting it because of faith, persisting because of mindfulness, with the aim of attaining liberation. If the practice is successful, it will surely eliminate evil and generate good results. Therefore, the third point explains the power and function of the Dharani. The human body is inherently impure, and the lotus flower originally grows in mud. Now, relying on the rules of the three karmas, one ultimately achieves the three subtle meanings of Dharmakaya, Prajna, and liberation. The karma of the body can eliminate the obstruction of retribution, the karma of speech can eliminate the obstruction of afflictions, and a sincere and earnest mind can eliminate karmic obstructions. Once the three karmas are eliminated, one can achieve the three virtues. Therefore, the fourth point elucidates the essence of the Dharani. Since the three obstructions can be transformed, the principle and quantity can achieve the three virtues. The obstruction of retribution is transformed into the virtue of Dharmakaya, the obstruction of afflictions is transformed into the virtue of Prajna, and the karmic obstruction is transformed into the virtue of liberation. These three dharmas are the wondrous essence of the three virtues of the Dharani, non-empty yet empty, the light of wisdom blazing; non-silent yet silent, possessing great power and virtue. Restraining the evil of the nine realms, upholding the good of the Buddha realm. Restraining and upholding are not dualistic opposites; taking one is to possess all three, saying three is to say one. If it were not for the secret mantra of the three virtues, how could one accomplish eighty thousand auspicious things, how could one eliminate eighty thousand inauspicious things? These are briefly explained; detailed practice methods are thoroughly elucidated in the *Mahayana Stopping and Contemplation* (摩诃止观). Third, select a pure Sangha. The *Sutra* says: 'If a country is unstable and disasters compete to arise, please invite a pure Sangha.' Selecting the Sangha is divided into two types: one is the existing purity of practice, and the other is the purity of practice after entering the Dharma practice place. The existing purity of practice refers to those who, since leaving home, have diligently studied the Vinaya (律藏), followed the precepts, cultivated meditation and wisdom, comprehensively examined the seven branches of body, speech, and mind, and have not violated them. --------------------------------------------------------------------------------
Chinese
一过。大集开其悔净。尚名污道。近世三学难具。四仪易颓。但取随分如法之僧。不犯重戒曾无丑露。檀越信奉亦得清净。恐拣众太精世少良导。若尘埃过甚三业彰露。及为贪供养诳说清净。南山云人前似人屏处如鬼。天龙恶见鬼魅嗤诮。如此又何能持咒却灾乎。又何能使列宿收光妖怪灭影乎。二入道场行清净者。众虽旧行净洁堪为福田。至入道场更加严肃。先须洗染新净衣服料理威仪。令去就安庠生人善敬。每日沐浴饮食洗漱。勿得语笑为施主调谑。瞻望堂室道场未满。预筹信施喜恚多少。非时汤果无度须索。饮食粗细勿起恚爱。勿睡勿倚。謦咳弹指警喧俗舍。当可意知勿使生人讥诮。或为国王大臣。弥加至诚肃清三业。可以意知。 第四诵咒法 夫诵咒法者。历览念诵部。诸文设轨不同。今取大意略示。或礼佛前及礼后诵。皆须一上满一百八遍。据此文须厉声令声不得有间。如钻火法。若运手间断则烟燧歇灭取火不成。今亦如是。又如[虫*莆]蠦祝虫为子。声声不绝咒成方罢。今亦如是。若一上发声咒未满百八。则咒功不成。所作空过兼有障难。若水火事急起时须心念言。我咒法未断即来续之。至去须心悬不断。中间不得接人言语。来时复心念言。我已复来续满咒数。除此急外余事不得辄开。若故开者定 得障难。宜专慎之。切不得行来做作手运口诵及正诵持应接人语。快须满数然后作事。兼并须界内或跪或坐。诵之辄不得离界又坛内若一日若二日至七日。不得一弹指顷阙人诵咒。唯除礼佛及饮食时。多见时僧不识触犯。任意乱为笑语不拘。出入无度饮食不节。恣餐药石果蓏及食供养三宝并鬼神斋食。坐立行住皆口诵咒不拘界内界外。眼耳不禁声色。身心不奉节度。非唯自生障道。亦令施主返得灾殃。纵未现应亦全无益。虚消信施不念地狱。哀哉苦哉。望善思之恶切之。语不在读过意在行持。近世滋彰卒难改革。有识之者寒心思之。 第五三业供养。礼请陈意自为七。一者三业供养。二者奉请三宝。三者赞叹三宝。四者作法持咒。五者礼佛。六者忏悔。七者行道。旋绕将入道场。先令一人持咒。结界护持恐有留难。结界竟然后可以作法。 第一行者修三业供养法(方法如法华中所著) 一切恭敬信礼常住三宝(一礼各想三宝性海。无能无所毕竟平等。一切众生同入此三宝海中。起已各胡跪。手执香炉端身正意。口自唱言)。 严持香华如法供养。愿此香华诸佛受用。遍满一切佛法僧前。诸天仙众日月星宫。为光明台广作佛事(运想如常)。 供养已一切恭信。 第二行者召请三 现代汉语译本： 如果遇到障碍和困难，应该特别谨慎。绝对不能在行走、做事、手部活动、口头念诵时，以及正在念诵和持咒时，去应答别人的话语。必须尽快完成规定的数量，然后才能做其他事情。念诵时必须在结界（指为了保护修行场所而设的界限）内，或跪或坐。一旦开始念诵，就绝对不能离开结界。而且，在坛场内，无论是持续一天、两天，还是七天，都不能有哪怕一弹指的时间间断念诵咒语。除非是礼佛和饮食的时候。经常看到一些僧人不明白这些禁忌，随意触犯，任意妄为，嬉笑说话不加约束，出入没有节制，饮食不节制，随意吃药石、水果等食物，以及食用供养三宝和鬼神的斋饭。坐着、站着、行走着都口中念诵咒语，不拘泥于结界内外。眼睛和耳朵不加以约束，放纵于声色。身心不遵守节度。这样不仅自己产生修道上的障碍，也会让施主反而遭受灾殃。即使没有立即显现出恶果，也完全没有任何益处，白白浪费了信徒的供养，却不想到地狱的苦难。可悲啊，可叹啊！希望大家认真思考，严加戒除。重要的是理解其中的含义，在于实际的修行。近来这种情况越来越严重，很难改变。有见识的人应该冷静地思考这个问题。 第五，三业供养。礼请陈述心意，分为七个方面：一是三业供养，二是奉请三宝（指佛、法、僧），三是赞叹三宝，四是作法持咒，五是礼佛，六是忏悔，七是行道。围绕道场行走，进入道场前，先让一个人持咒，结界护持，以防有阻碍和困难。结界完毕后，才可以开始作法。 第一，修行者修三业供养法（方法如《法华经》中所述）。 一切恭敬，信礼常住三宝（每礼拜一次，都要观想三宝的自性如大海般深广，无能无所，毕竟平等，一切众生都共同进入这三宝的海洋中。起身之后，各自胡跪，手执香炉，端正身心，口中唱诵）。 严持香花，如法供养。愿此香花诸佛受用。遍满一切佛法僧前。诸天仙众，日月星宫，为光明台，广作佛事（运想如常）。 供养完毕，一切恭敬信奉。 第二，修行者召请三宝。