[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [顯密圓通成佛心要集](https://indike.org/pramana/in.bauddha.taisho.1955) › 2.9 # 顯密圓通成佛心要集 2.9 顯密圓通成佛心要集 2.9 - **Language:** Classical Chinese ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1955.2.9) 五、利樂有情救脫幽靈門者，謂《大寶樓閣經》、《大悲心經》、《牟梨呪》等十五餘本經皆說：「若有眾生得見持呪人身者，或聞語音者、或影中過者，盡滅十惡五逆之罪，來世生諸佛國。又持呪人眼所見者、身所觸者諸有情等，亦滅一切罪，來世生諸佛國。又持呪人，路行有風吹衣，此風已去所吹者，或江河中洗身，此水已去所漂者，或天雨時仰空誦呪，其雨滴所霑者，或山頂上誦呪，盡目所覩處，如上所說諸眾生等，皆得滅一切罪，來世生諸佛淨土蓮華化生。如世間有毒藥，處下風過者觸著風時便致損傷，尚有難測功力，況不思議神呪耶。」又《羂索經》說：「若聞陀羅尼而生毀謗者，亦獲利益，如人惡心入龍腦栴檀等林中，斫截踐踏龍腦樹等，其人亦身惹香氣。」故佛頂頌云：「神通勝化不思議，陀羅尼門最第一。」又《無垢淨光經》、《云空羂索經》、《佛頂尊勝經》、《隨求經》等皆說：若亡人廣造惡業死墮三塗，真言行者，即稱亡人名字專心誦呪，亡者應時得離惡趣生於天上。又以真言呪土砂或蓮華，散亡者墓上屍上，亡者即得生於諸佛淨土。又亡人衣物或身分骨肉等，得持呪人影映著，亦得生諸佛國。又書陀羅尼置亡人骨上屍上，亡人即得生於天宮。故先哲云：「塵飄影爍神翫天宮，土散水霑識分惡趣。」問曰：「亡人造業既成，已墮三塗之中，云何真言行者，或稱亡人名字，或呪砂土置屍塚上，便令亡人轉惡道苦得佛國樂耶？非唯俗士懷疑，兼乃緇流難信。」答云：「智者以譬喻得解，今舉喻況之。如世禁呪之人，禁火不燒、禁刀不斫、禁蛇不螫，尚能變有毒而作無毒，豈況如來神呪不能改苦得樂耶？又如《列子》書說：師文善彈琴，正當春時而叩商弦以召南呂，涼風總至草木成實。（商金音屬秋，南呂八月律，由得秋氣草木成實。）正秋而叩角弦以激夾鍾，涼風徐迴草木發榮。（角木音屬春，夾鍾二月律，由得春氣草木榮華。）當夏而叩羽弦以召黃鍾，霜雪交下川池暴凍。（羽水音屬冬，黃鐘十一月律，得冬氣故凝陰氷凍。）及冬而叩徵弦以激蕤賓，陽光熾烈堅氷消散。（徵火音屬夏，蕤賓五月律，得夏氣故堅氷消散。）此是世間彈琴之術，尚能變秋作春、更冬為夏，況如來大不思議神呪，豈不能改惡道苦得佛國樂耶？又《莊子》云：『六合之外，聖人存而不論。』《華嚴經》說：『十地菩薩一舉足量智功德，九地菩薩不能知。』況我如來是諸聖中王，所有祕密心印，豈可以凡夫妄情而欲籌量者哉？其猶井坎之魚爭知東海之深廣也，唯宜諦而信之。」故《觀世音菩薩祕密藏神呪經》云：「若有受持神呪之者，凡有所作必得成就，唯須深信，不得生疑。」（持呪之者既能利樂有情救脫幽靈，準《千手千眼觀世音菩薩大悲心陀羅尼經》說：「其持呪人不受十五種惡死：一者不令其人飢餓困苦死；二者不為枷禁杖楚死；三者不為冤家讐對死；四者不為軍陣相殺死；五者不為虎狼惡獸殘害死；六者不為毒蛇蚖蝎所中死；七者不為水火漂焚死；八者不為毒藥所中死；九者不為蠱毒所害死；十者不為狂亂失念死；十一者不為山樹崖岸墜落死；十二者不為惡人厭魅死；十三者不為邪神惡鬼得便死。十四者不為惡病纏身死；十五者不為非分自害死。」又《不空羂索神呪心經》說：「誦呪之人，臨命終時獲八種勝利：一者臨命終時見觀自在菩薩，作苾芻相來現其前歡喜慰喻；二者安隱命終無諸苦痛；三者將捨命時眼不反戴，口無欠呿，手絕紛擾，足離舒捲，不泄便利，無顛墮床；四者將捨命時住正憶念意無亂想；五者當命終時不覆面死；六者將捨命時得無盡辯；七者既捨命已，隨願往生諸佛淨國；八者常與善友不相捨離。」又《十一面觀世音神呪經》說：「誦呪之人得四種功德：一者臨命終時得見諸佛；二者終不墮諸惡趣；三者不因險厄而死；四者得生極樂世界。」） > Fifth, the portal of benefiting sentient beings and delivering spirits of the deceased: more than fifteen scriptures, such as the Mahāmaṇivipulavimāna Sūtra, the Mahākaruṇācitta Sūtra, and the Mauli Dhāraṇī, all state: “If sentient beings catch sight of the person holding the mantra, hear the sound of their speech, or pass through their shadow, their sins of the ten non-virtuous actions and the five heinous crimes will be entirely extinguished, and in the next life they will be born in the lands of the Buddhas. Furthermore, those sentient beings seen by the eyes or touched by the body of the person holding the mantra will likewise extinguish all sins, and in the next life be born in the lands of the Buddhas. Moreover, when the mantra-holder walks upon the road and the wind blows across their clothes, those upon whom this departed wind blows; or when they bathe in a river, those who are drifted upon by this departed water; or when rain falls from heaven and they look up toward the sky reciting the mantra, those moistened by the raindrops; or when they recite the mantra atop a mountain peak, as far as the eye can see—sentient beings such as these mentioned above shall all have all their sins extinguished, and in the next life will be born transformed upon lotuses in the pure lands of the Buddhas. Just as in the world there are poisons such that those passing downwind who are touched by the wind suffer injury—these even possess such unfathomable power, how much more so the inconceivable dhāraṇī-mantras!” Furthermore, the Amoghapāśa Sūtra states: “If one hears the dhāraṇī and gives rise to slander, one still attains benefit. It is like a person who, with malicious intent, enters a forest of camphor, sandalwood, and the like, chopping, felling, and trampling upon the camphor trees; that person’s body will still catch the fragrance.” Therefore, the Uṣṇīṣa verse states: “Supernormal powers and supreme transformations are inconceivable; the gate of dhāraṇī is foremost.” Furthermore, the Vimaloṣṇīṣa Sūtra, the Meghapāśa Sūtra, the Uṣṇīṣavijayā Sūtra, the Pratisaṃvid Sūtra, and others all state: If a deceased person has extensively committed evil deeds and upon death falls into the three evil paths, the mantra practitioner simply invokes the name of the deceased and recites the mantra with single-minded focus; the deceased will immediately be freed from the evil destinies and born in heaven. Moreover, if one empowers soil, sand, or lotus flowers with the mantra and scatters them over the deceased’s grave or corpse, the deceased will immediately attain rebirth in the pure lands of the Buddhas. Furthermore, if the clothing, articles, or bodily bones and flesh of the deceased are illuminated and touched by the shadow of the mantra-holder, they will also attain birth in the lands of the Buddhas. Furthermore, if one writes down the dhāraṇī and places it upon the bones or corpse of the deceased, the deceased will immediately attain birth in heavenly palaces. Therefore, the wise of old said: “When dust floats and shadows glance, the spirit wanders through heavenly palaces; when soil is scattered and water moistens, consciousness parts from the evil destinies.” Question: “Once the deceased’s karma has already been formed and they have fallen into the three evil paths, how can a mantra practitioner, simply by calling the deceased's name or empowering sand and soil placed upon the corpse or tomb, cause the deceased to turn away from the suffering of the bad paths and obtain the joy of the Buddha lands? Not only do laypeople harbor doubts, but even the monastic community finds this hard to believe.” Answer: “The wise gain understanding through metaphors; now let us illustrate this with metaphors. For instance, in the world, those who use incantations can forbid fire from burning, forbid knives from cutting, and forbid snakes from biting, and can even transform what is poisonous into what is non-poisonous. How much more so could the Tathāgata’s dhāraṇī-mantras not transform suffering into the attainment of joy? Moreover, as recorded in the book of Liezi: Shiwen was skilled at playing the zither; in the midst of spring, he struck the shang string to summon the nanlü tone, and cool winds arrived all around, causing the grasses and trees to bear fruit. (The shang note belongs to metal and autumn; nanlü is the tone of the eighth month; by obtaining the qi of autumn, the grasses and trees bore fruit.) In the midst of autumn, he struck the jiao string to stimulate the jiazhong tone, and cool breezes gently returned, causing the grasses and trees to flourish. (The jiao note belongs to wood and spring; jiazhong is the tone of the second month; by obtaining the qi of spring, the grasses and trees blossomed and flourished.) In the midst of summer, he struck the yu string to summon the huangzhong tone, and frost and snow fell mingled together, suddenly freezing the rivers and pools. (The yu note belongs to water and winter; huangzhong is the tone of the eleventh month; obtaining the qi of winter, the yin congealed and froze.) And in winter, he struck the zhi string to stimulate the ruibin tone, and the sunlight blazed fiercely, melting and dispersing the hard ice. (The zhi note belongs to fire and summer; ruibin is the tone of the fifth month; obtaining the qi of summer, the hard ice melted and dispersed.) If such worldly arts of playing the zither can still transform autumn into spring and alter winter into summer, how could the Tathāgata's great, inconceivable dhāraṇī-mantras not alter the suffering of evil paths into the attainment of the bliss of Buddha lands? Furthermore, Zhuangzi says: ‘Beyond the six directions, the Sage acknowledges existence but does not debate.’ The Avataṃsaka Sūtra states: ‘The measure of wisdom and merit when a bodhisattva of the tenth bhūmi lifts a single foot cannot be known by a bodhisattva of the ninth bhūmi.’ How much more so is our Tathāgata the king among all sages; how could his secret mind-seal be reckoned by the deluded sentiments of ordinary beings? It is like a fish in a well-bottom: how could it know the depth and breadth of the Eastern Sea? One ought only to believe in it with earnest truth.” Therefore, the Secret Treasury Dhāraṇī-Mantra Sūtra of Avalokiteśvara Bodhisattva states: “If there are those who uphold the dhāraṇī-mantra, whatever they undertake will surely be accomplished; one must only have deep faith and not give rise to doubt.” (Since the mantra-holder can benefit sentient beings and deliver spirits of the deceased, in accordance with the Thousand-Armed and Thousand-Eyed Avalokiteśvara Bodhisattva Mahākaruṇācitta Dhāraṇī Sūtra, it is said: “That mantra-holder will not suffer fifteen kinds of bad deaths: first, they will not die of starvation or destitution; second, they will not die from shackles, imprisonment, or flogging; third, they will not die at the hands of enemies or adversaries; fourth, they will not die in battle arrays slaying one another; fifth, they will not die from the mauling of tigers, wolves, or fierce beasts; sixth, they will not die struck by poisonous snakes, vipers, or scorpions; seventh, they will not die swept away by water or burned by fire; eighth, they will not die struck by poison; ninth, they will not die harmed by sorcery poisons; tenth, they will not die from madness or loss of mindfulness; eleventh, they will not die falling from mountains, trees, cliffs, or precipices; twelfth, they will not die from bewitchment by evil persons; thirteenth, they will not die at the mercy of evil spirits or malevolent ghosts; fourteenth, they will not die engulfed by evil diseases; fifteenth, they will not die from suicide out of bounds.” Furthermore, the Amoghapāśa Dhāraṇī-Hṛdaya Sūtra states: “The person who recites the mantra will obtain eight kinds of victory and benefit at the time of death: first, at the time of death they will see Avalokiteśvara Bodhisattva manifesting in the form of a monk before them, joyfully consoling them; second, they will die in peace without any pain; third, when about to relinquish life, their eyes will not roll upward, their mouth will not yawn, their hands will not flail, their feet will not twitch, they will not discharge excrement or urine, and they will not tumble from the bed; fourth, when about to relinquish life, they will abide in right mindfulness without confused thoughts in mind; fifth, when dying, they will not die facing downward; sixth, when about to relinquish life, they will obtain inexhaustible eloquence; seventh, having relinquished life, they will be reborn in the pure lands of the Buddhas according to their wishes; eighth, they will never be separated from good spiritual companions.” Furthermore, the Eleven-Faced Avalokiteśvara Dhāraṇī Sūtra states: “The person who recites the mantra obtains four kinds of merit: first, at the time of death they will behold the Buddhas; second, they will never fall into the evil destinies; third, they will not die due to perils and distress; fourth, they will attain rebirth in the Land of Ultimate Bliss.”) \[2.8\] > — English (machine translation) (machine translation) - [Previous: 2.8](https://indike.org/pramana/in.bauddha.taisho.1955.2.8) - [Next: 2.10](https://indike.org/pramana/in.bauddha.taisho.1955.2.10) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1955.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1955~en-mt.2.9) — English, machine translation ## Linked texts (1) - [千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經](https://indike.org/pramana/in.bauddha.sanskrit.tantra.kriya.padma.nilakanthakasutra*zh-bhagavaddharma.1.49) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1955.2.9](https://indike.org/pramana/in.bauddha.taisho.1955.2.9) · Pramāṇa