---
title: "法華經疏 · 陀羅尼品第二十五"
description: "竺道生所撰《法華經疏》是南北朝時期對《妙法蓮華經》的重要注疏。作者竺道生為東晉高僧，倡導頓悟成佛說。該疏以圓融一乘思想為核心，闡釋眾生皆有佛性、皆可成佛的義理，並強調《法華經》開權顯實、會三歸一的宗旨。其注疏深刻融匯了般若中觀與涅槃佛性思想，對漢傳佛教天台宗的形成具有深遠影響，被視為中國佛教義學史上的權威著作之一。"
url: "https://rushiwowen.co/en/r/cmcznltd61rm8jj046akfn3d6"
---

### 陀羅尼品第二十五

> Chapter 25: Dharani

夫因緣曆數，符若影響，吉凶禍福，豈可避哉？但玄言理說，妙絕群庶，致令近識，受持心薄，欲寄之呪術，以敦時情。外國之人，信畏禁呪。禁呪之法，能排凶招吉，無所不制。末世多畏，莫不懼害而修善。是以聖人愍其愚冥，為說其方。昧理望連者，慓然信至，故借呪名，以詺理說。理說無處，更成名實。又吉凶之來，關於鬼神，因用其語，訓令莫害。畏累懼害者，無不修經。修經既至，自然潛語。潛語之解既著，凶自亡矣。今以法花宗極，寄呪而說之。人欣呪之益，樂於交利，於是傾誠，受持彌篤。呪理雖一，制辭不同，既有左右，唯付在佛。故復因茲得言，若于佛說，如有後逆，□必不輕。若護持呪，謂陀羅尼也。呪是鬼神之語，不可傳譯也。

> The workings of causes and conditions are as precise as an echo following a sound or a shadow trailing a form. How could fortune or misfortune, blessing or calamity, ever be avoided? Yet profound words and subtle doctrines surpass the understanding of ordinary people, causing those with shallow insight to embrace them halfheartedly. Thus, the wise chose to express these truths through the medium of mantras, hoping to engage the sensibilities of the times. People from foreign lands held deep reverence and fear for incantations. The power of such incantations could repel misfortune and attract good fortune, seeming to control all things. In these latter days, people are filled with anxiety, and few are not driven to cultivate virtue by their fear of harm. Moved by compassion for their ignorance and confusion, the sages proclaimed these teachings. Those who had been groping in the dark felt a sudden surge of faith, and so the name of "mantra" was borrowed to convey the underlying truth. But once the truth was thus named, it took on a separate reality of its own. Moreover, fortune and calamity are often tied to the workings of spirits and unseen forces. So the sages used the language of these very beings to teach people to do no harm. Those who feared karmic consequences and dreaded harm would all turn to reciting the scriptures. Once the scriptures were recited with dedication, a natural, silent transformation would occur. As this silent understanding took root, misfortune would dissolve of its own accord. Now, to bring the supreme meaning of the Lotus Sutra to people, it is expressed through the medium of mantras. People delight in the benefit of reciting them and are drawn to the promise of reward, and so they devote themselves with wholehearted sincerity, reciting with ever-deepening faith. Though the truth behind the mantras is one, the words differ. Since variations abound, the matter is ultimately entrusted to the Buddha. Hence, it may be said: if one follows the Buddha's teaching, even should later doubts arise, one will surely not be treated lightly. The protective recitation is called \*dharani\*. Such mantras are the language of spirits and cannot be conveyed through ordinary translation.

富單那，世間不祥之鬼，因病之必死。吉遮，起尸鬼也。毗沙門，北方天王也，主領二鬼。夜叉、羅剎，東方持國天王領二鬼。揵闥婆、毗舍闍，南方天王領二鬼。鳩槃荼、餓鬼，西方天王領諸龍、緊那羅也。此四天王各制御其所領也。羅剎女等，此十女鬼於天下有大勢力，是眾鬼之母，恭順佛命亦說此呪，鬼雖凶惡不違其母，既順佛子斯從也。奪一切眾生精氣，人心有七渧甜水以養人命，若羅剎入人身中，飲一渧則令人頭病，飲二三四渧則悶絕，然故可治，過是必死，是為奪精也。阿䟦摩羅，此鬼入人身中，令人手足筋轉，口中吐淡，熱病鬼也。若鬼形作此諸形來侵病者，阿梨樹枝落地時必作七片，故以之為喻也。󴗀油殃，外道多謂一切草木有命諸鬼皆信此語，故以𭼩油罪恐之。

> Pūtana, the inauspicious ghost of the world, causes death by disease. Kumbhāṇḍa, the corpse-raising ghost. Vaiśravaṇa, the northern heavenly king, commands two ghosts. Yakṣas and Rākṣasas are commanded by Dhṛtarāṣṭra, the eastern heavenly king, who leads two ghosts. Gandharvas and Piśācas are led by the southern heavenly king, who commands two ghosts. Kumbhāṇḍas and hungry ghosts are led by the western heavenly king, along with dragons and Kinnaras. These four heavenly kings each govern their respective charges. The Rākṣasīs—these ten female ghosts hold great power in the world and are the mothers of all ghosts. In reverence to the Buddha’s command, they also recite this mantra. Though ghosts are fierce and evil, they do not defy their mothers. Since the mothers obey the Buddha’s disciples, the ghosts follow as well. These ghosts steal the vital essence of all living beings. The human heart contains seven drops of sweet fluid that sustain life. If a Rākṣasī enters a person’s body and drinks one drop, it causes headaches. Drinking two, three, or four drops causes unconsciousness, but this can still be treated. Beyond that, death is certain—this is what it means to steal vital essence. Aṭavaka is the ghost that enters a person’s body, causing cramps in the hands and feet, and producing phlegm from the mouth—it is a fever-causing ghost. If ghosts take these forms to attack the sick, the example of the Arali branch is used: when it falls to the ground, it always splits into seven pieces, so it serves as a simile. As for the curse of oil and calamity, outsiders often claim that all plants and trees have life, and all ghosts believe this. Thus, the threat of an oil curse is used to instill fear in them.