顯密圓通成佛心要集 1.25

1.25

佛言：此呪能滅十惡五逆一切罪障，成就一切白法功德。持此呪者，不問在家出家、飲酒食肉、有妻子，不揀淨穢，但至心持誦，能使短命眾生增壽無量，迦摩羅疾尚得除差，何況餘病，若不消滅無有是處。若誦滿四十九日，准提菩薩令二聖者常隨其人，所有善惡心之所念，皆於耳邊一一具報，若有無福無相，求官不遂、貧苦所逼者，常誦此呪，能令現世得輪王福，所求官位必得稱遂。（禪宗《傳燈錄》中引古人云：「俱胝只念三行呪，便得名超一切人。」是也。）若求智慧，得大智慧；求男女者便得男女，凡有所求無不稱遂，似如意珠一切隨心。又誦此呪，能令國王大臣及諸四眾，生愛敬心見即歡喜。誦此呪人，水不能溺、火不能燒，毒藥怨家、軍陣強賊，及惡龍獸、諸鬼魅等皆不能害，若欲請梵王、帝釋、四天王、閻羅天子等，但誦此呪，隨請必至不敢前次，所有驅使隨心皆得。此呪於南贍部洲有大勢力，移須彌山、竭大海水，呪乾枯木能生華果，何況更能依法持誦，不轉肉身得大神足往兜率天。若求長生及諸仙藥，但依法誦呪，即得見觀世音菩薩或金剛手菩薩，授與神仙妙藥，隨取食之即成仙道，得延壽命齊於日月，證菩薩位。若依法誦滿一百萬遍，便得往詣十方淨土，歷事諸佛普聞妙法得證菩提。若欲成就壇法，不同諸部廣修供養，掘地香埿之所建立，但以一新鏡未曾用者，於佛像前隨月十五日夜，面向東方置鏡坐前，隨力莊嚴諸供養具，燒安息香及淨水，然後結印在於心上，呪鏡一百八遍，以囊盛鏡常將隨身，每欲念誦但以鏡壇置於面前，結印誦呪。若不能逐日對鏡念誦，但於十齋日對鏡念誦，除十齋日外不對鏡壇持誦亦得。（密藏之中今此鏡壇最為要妙，總攝一切諸壇。若無鏡者，但想一鏡者於面前持誦，《淨諸惡趣經》等多說想成壇法持誦為上。或不能想得壇者，但只專注持呪。十齋日者，所謂一日、八日、十四日、十五日、十八日、二十三日、二十四日、二十八日、二十九日、三十日。）此准提呪，一切諸佛菩薩等同說，獨部別行，總攝二十五部真言壇法。准梵本有十萬偈說文，龍樹菩薩以偈讚曰：

The Buddha said: This mantra can extinguish all karmic hindrances of the ten evil deeds and five heinous crimes, and accomplish all merits of white dharmas. For those who maintain this mantra, regardless of whether they are lay or monastic, whether they drink alcohol or eat meat, whether they have a wife and children, and without discriminating between pure and impure, as long as they maintain and recite it with the utmost mind, it can cause short-lived sentient beings to have their life spans lengthened immeasurably. Even jaundice can be cured, how much more so other diseases; there is no possibility that they will not be eliminated. If one recites it fully for forty-nine days, Cundī Bodhisattva will cause two holy ones to constantly accompany that person, and whatever good or evil thoughts arise in their mind, they will report each and every one in their ear. If there are those who lack blessings and auspicious marks, whose pursuit of official positions is unsuccessful, or who are pressed by poverty and hardship, constantly reciting this mantra can cause them to obtain the blessings of a cakravartin in their present life, and the official positions they seek will surely be fulfilled according to their wishes. (In the Chan Transmission of the Lamp, an ancient is quoted as saying: 'Juzhi recited only a three-line mantra, and thereupon his fame surpassed that of all people.' This is it.) If one seeks wisdom, one will attain great wisdom; if one seeks sons or daughters, one will obtain sons or daughters; whatever one seeks will be fulfilled, like a wish-fulfilling jewel where everything accords with one's mind. Moreover, reciting this mantra can cause kings, great ministers, and the fourfold assembly to give rise to affectionate respect, rejoicing upon seeing them. For the person who recites this mantra, water cannot drown them, fire cannot burn them, and poison, enemies, armies, violent bandits, evil dragons, beasts, and demons cannot harm them. If one wishes to invite King Brahmā, Śakra, the Four Heavenly Kings, or King Yama, one needs only to recite this mantra, and upon invitation they will surely arrive without daring to delay, and whatever commands one has will all be fulfilled according to one's mind. This mantra has great power in Jambudvīpa: it can move Mount Sumeru, dry up the waters of the great ocean, and bewitch withered trees so that they produce flowers and fruit; how much more so if one further maintains and recites it according to the Dharma, one will attain great psychic powers without changing one's fleshy body and ascend to Tuṣita Heaven. If one seeks longevity and medicines of immortality, one needs only to recite the mantra according to the Dharma, and one will immediately behold Avalokiteśvara Bodhisattva or Vajrapāṇi Bodhisattva bestow the wondrous elixir of the immortals; consuming it according to instructions, one will immediately accomplish the way of an immortal, extend one's lifespan to equal the sun and moon, and realize the stage of a bodhisattva. If one completes one million recitations according to the Dharma, one will be able to visit the pure lands of the ten directions, attend upon all Buddhas, hear the wondrous Dharma everywhere, and attain bodhi. If one wishes to accomplish the altar ritual, unlike the various other divisions that broadly cultivate offerings, excavating the ground and establishing it with scented mud, one need only take a new mirror that has never been used, and before a Buddha statue on the night of the fifteenth day of the lunar month, face east and place the mirror in front of one's seat. Adorn the offering vessels according to one's capacity, burn benzoin incense and [offer] pure water, then form the mudrā at the heart and empower the mirror with the mantra one hundred and eight times. Store the mirror in a pouch and constantly carry it on one's body. Whenever one wishes to chant, merely place the mirror altar in front of oneself, form the mudrā, and recite the mantra. If one cannot chant facing the mirror every day, merely chant facing the mirror on the ten vegetarian days; outside of the ten vegetarian days, it is also permissible to maintain and recite it without facing the mirror altar. (Among the esoteric treasuries, this mirror altar is the most essential and wondrous, completely subsuming all altars. If one does not have a mirror, one may simply visualize a mirror in front of oneself and maintain the recitation; sūtras such as the Sarvadurgatipariśodhana Sūtra mostly say that maintaining recitation by visualizing the accomplished altar is supreme. Or if one cannot visualize the altar, merely concentrate single-mindedly on maintaining the mantra. The ten vegetarian days are: the 1st day, 8th day, 14th day, 15th day, 18th day, 23rd day, 24th day, 28th day, 29th day, and 30th day.) This Cundī mantra was spoken in unison by all Buddhas and bodhisattvas; it forms an independent division and separate practice, and completely subsumes the mantras and altar rituals of the twenty-five divisions. According to the Sanskrit text, there is an exposition of one hundred thousand gāthās. Bodhisattva Nāgārjuna praised it in verse, saying: