密呪圓因往生集 1.33

1.33

《萬行首楞嚴經》云：「佛告阿難：『是佛頂章句，出生十方一切諸佛。十方如來因此呪心，得成無上正遍知覺；十方如來執此呪心，降伏諸魔制諸外道；十方如來乘此呪心，坐寶蓮華於微塵國轉大法輪，摩頂授記拔濟群苦，所謂地獄、餓鬼、畜生、盲聾、瘖瘂，五苦諸橫同時解脫，賊難、兵難、王難、獄難，飢渴貧窮應念銷散。若我說是呪之功德，從旦至暮音聲相聯，字句中間亦不重疊，經恒沙劫終不能盡。若諸眾生以紙素白㲲，書寫此呪貯於香囊，是人心昏未能誦憶，或帶身上或書宅中，當知是人盡其生年，一切諸毒所不能害。阿難！若佛滅後末世眾生，有能自誦、若教他誦者，水不能溺、火不能燒，大小毒氣入此人口成甘露味，一切惡星鬼神毒人不能起惡。當知是呪，常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族，一一皆有諸金剛眾而為眷屬，晝夜隨侍，設有眾生於散亂心，非三摩地心憶口持，是金剛王常隨從彼諸善男子，何況決定菩提心者。此諸金剛藏王，精心陰速發彼神識，是人應時心能記憶，八萬四千恒河沙劫，周遍了知得無疑惑，劫劫不生貧窮下賤不可樂處。此諸眾生縱其自身不作福業，十方如來所有功德悉與此人，由是得於恒河沙阿僧祇不可說不可說劫，常與諸佛同生一處，無量功德如惡叉聚，同處熏修永無分散，是故能令破戒之人戒根清淨，未得戒者令其得戒，未精進者令得精進，無智慧者令得智慧，不清淨者速得清淨，不持齋戒自成齋戒。是善男子持此呪時，設犯禁戒於未受時，持呪之後眾破戒罪，無間輕重一時消滅，縱經飲酒噉食五辛種種不淨，一切諸佛菩薩金剛天僊鬼神不將為過。縱不作壇不入道場亦不行道，誦持此呪，還同入壇行道功德。若造五逆無間重罪，及諸比丘比丘尼四棄八棄，誦此呪已如是重業，猶如猛風吹散沙聚，悉皆滅除更無毫髮。若有眾生從無量劫來，所有一切輕重罪障，從前世來未及懺悔，若能讀誦，書寫此呪身上帶持、若安住處莊宅園館，如是積業猶湯消雪，不久皆得悟無生忍。若有女人未生男女欲求孕者，至心憶念或帶身上，便生福德智慧男女，求長命者即得長命，命終之後隨願往生十方佛土。若諸國土饑荒疫厲、刀兵賊難，寫此神呪安城四門支提幢上，令國土人奉迎禮拜恭敬供養，一切災厄悉皆消滅，風雨順時五穀豐殷，兆庶安樂災障不起，惡星出現種種災異，有此呪地悉皆消滅，十二由旬成結界地，諸惡災祥永不能入。是故如來宣示此呪，汝及未來諸修行者，於此呪心不生疑悔，是善男子，於此父母所生之身不得心通，十方如來便為妄語。』」

The Śūraṅgama Sūtra of Ten Thousand Practices says: "The Buddha told Ānanda: 'These phrases of the Buddha's Uṣṇīṣa give birth to all the Buddhas of the ten directions. By means of this heart mantra, the Tathāgatas of the ten directions attained unexcelled, correct, and all-pervading enlightenment; holding this heart mantra, the Tathāgatas of the ten directions subdue all māras and control all non-Buddhists; riding upon this heart mantra, the Tathāgatas of the ten directions sit upon jewelled lotuses in lands as numerous as fine dust particles, turn the great wheel of the Dharma, rub heads to bestow prophecies of enlightenment, and deliver all beings from suffering—namely hells, hungry ghosts, animals, the blind, deaf, and mute, liberating all five sufferings and all sudden adversities at once; disasters of bandits, warfare, kings, and imprisonment, as well as hunger, thirst, and poverty, are dispersed and eliminated upon a thought. If I were to explain the virtues of this mantra from morning till evening, with unbroken voice, not repeating a phrase or word between them, I would never exhaust them even after kalpas as numerous as the sands of the Ganges. If sentient beings write this mantra on paper, silk, or white cotton and store it in a fragrant pouch, even if their minds are dim and they are unable to recite or remember it, whether they carry it on their bodies or write it in their houses, you should know that for the rest of their lives, none of the various poisons can harm them. Ānanda! If in the final age after the Buddha's parinirvāṇa there are sentient beings who can recite it themselves or teach others to recite it, water cannot drown them, fire cannot burn them, and great or small toxic vapors entering their mouths will turn into the taste of amṛta; no evil stars, ghosts, spirits, or venomous persons can give rise to malice against them. You should know that this mantra is constantly attended day and night by the clans of eighty-four thousand nayuta koṭis of vajragarbha-rāja bodhisattvas as numerous as the sands of the Ganges, each having host of vajra-beings as their retinue. Even if sentient beings recite it mentally and uphold it with their mouths with scattered minds, not in samādhi, these vajra kings will constantly follow and protect those good men, not to mention those who have resolutely generated the bodhicitta. These vajragarbha kings, with pure minds, will secretly and swiftly stimulate their spiritual consciousness, so that these persons will instantly be able to remember eighty-four thousand kalpas as numerous as the sands of the Ganges, thoroughly knowing them all without doubt or confusion, and kalpa after kalpa they will not be born into impoverished, base, or unpleasurable places. Even if these sentient beings do not perform meritorious deeds themselves, all the merits of the Tathāgatas of the ten directions are given entirely to them; because of this, for ineffable and inexpressible asaṃkhyeya kalpas as numerous as the sands of the Ganges, they will constantly be born in the same place as the Buddhas, with immeasurable merits gathered like akṣa clusters, practicing together in the same place, never to be separated. Therefore, it can cause those who have broken the precepts to regain the purity of their precept roots, cause those who have not received the precepts to obtain them, cause those who are not vigorous to become vigorous, cause those without wisdom to attain wisdom, cause those who are impure to quickly become pure, and cause those who do not observe the fasts and precepts to naturally accomplish them. When these good men uphold this mantra, even if they violated the prohibitions before receiving it, after upholding the mantra, all sins of breaking precepts—whether uninterrupted or light or heavy—are simultaneously eradicated; even if they drink alcohol, eat the five pungent roots, and engage in various impurities, none of the Buddhas, bodhisattvas, vajra-beings, heavenly immortals, ghosts, or spirits will hold it against them. Even if they do not construct an altar, enter the bodhimanda, or circumambulate, reciting and upholding this mantra carries the same merit as entering the altar and circumambulating. If they have committed the heavy sins of the five uninterrupted heinous crimes, or if monks and nuns have committed the four or eight pātayantikā offenses, after reciting this mantra, such heavy karmas are blown away like a heap of sand by a violent wind, completely extinguished without leaving a hair's breadth. If there are sentient beings who have all manner of light and heavy sinful obstructions accumulated from immeasurable kalpas past, which they have not had time to repent since previous lives, if they can read, recite, write, and wear this mantra on their bodies, or place it in their dwellings, estates, gardens, and lodges, such accumulated karma will melt away like snow in boiling water, and before long they will all attain the patience of the non-arising of dharmas. If a woman has not borne sons or daughters and wishes to seek pregnancy, by mindfully recollecting it with a sincere heart or wearing it on her body, she will give birth to virtuous and wise sons and daughters; those who seek long life will immediately attain long life; and after their lives end, they will be reborn in the Buddha lands of the ten directions according to their vows. If any country suffers from famine, pestilence, warfare, or banditry, by writing this divine dhāraṇī and placing it on the caitya-banners at the four city gates, causing the people of the country to welcome, bow to, revere, and make offerings to it, all disasters and calamities will be completely eliminated, wind and rain will arrive in season, the five grains will be abundant, the myriad people will be peaceful and happy, and calamities and obstacles will not arise; even if evil stars appear with various disasters and anomalies, where this mantra is present, they will all be extinguished, establishing a boundary for twelve yojanas, wherein no evil calamities or omens can ever enter. Therefore the Tathāgata proclaims this mantra: if you and future practitioners have no doubts or regrets regarding this heart mantra, and yet such good men in this very body born of father and mother do not attain the spiritual penetrations of mind, then the Tathāgatas of the ten directions would have spoken falsehood.'"