釋摩訶衍論 9.70

9.70

若此神呪誦八千七百五十一遍已訖，隨其所應一切邪類皆悉退失，不能惱亂故。如本或現天像、菩薩像，亦作如來像，相好具足故。已說出現人相令信門，次說出現言說亂識門。就此門中即有三門。云何為三？一者說陀羅尼門、二者說修行因門、三者說果滿德門，是名為三。如是三說各何人說？所謂若天像多說陀羅尼，若菩薩像多說行因，若如來像多說果德。所以者何？各說自得，行者信故。所說陀羅尼，當其相云何？所謂而能說光明連續陀羅尼故。若誦此呪當有何利？謂若誦此呪，自身光明續他身故。是故天像來到彼修行者所中，說此陀羅尼門已訖，即彼行者古無光明、今有光明，極歡喜故作如是念：「我今承修行之力故，今有如是殊勝光明。」亂自正行、入外邪網。以此義故，彼天像說陀羅尼門，即誦呪言：

If this divine mantra is recited eight thousand seven hundred and fifty-one times, accordingly all false classes will retreat and vanish, unable to harass or disturb. As the root text says: "or appearing in the form of devas, the form of bodhisattvas, or making the form of a Tathāgata, fully endowed with the marks and signs." Having explained the approach of manifesting human forms to produce faith, next is explained the approach of uttering speech to confuse consciousness. Within this approach there are three approaches. What are the three? First, the approach of speaking dhāraṇīs; second, the approach of speaking the causes of cultivation; third, the approach of speaking the virtues of the fulfilled fruit; these are named the three. Who speaks these three teachings respectively? The deva form mostly speaks dhāraṇīs, the bodhisattva form mostly speaks the causes of cultivation, and the Tathāgata form mostly speaks the virtues of the fruit. Why is this? Each speaks what is attained by itself, so that the practitioner will believe. What is the character of the dhāraṇī that is spoken? It refers to being able to speak the dhāraṇī of continuous radiance. What benefit is there if one recites this mantra? It means that if one recites this mantra, the radiance of one's own body joins with another's body. Therefore, when the deva form comes to that practitioner's place and finishes speaking this dhāraṇī approach, that practitioner, having previously had no radiance, now has radiance, and becoming exceedingly joyful, thinks: "Through the power of my present cultivation, I now possess such extraordinary radiance." Thus he disturbs his own correct practice and enters the false net of outsiders. For this reason, that deva form speaks the dhāraṇī approach, reciting the mantra words: