T13n0402_寶星陀羅尼經
大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星經序
唐釋法琳撰
《寶星經》梵本三千餘偈。如來初證覺道，度目連、身子，及降伏魔王，護持國土，說此經也。自象化東漸，綿歷歲時，三輪八藏之文，四樹五乘之旨，顯神光于石室，流梵響于清檯，雖鞮譯相尋，尚多疑闕。我大唐皇帝，乃聖乃神，允文允武，乘機撫運，拯溺救焚。反上皇之風，行不言之信，去泰去甚，既掩頓於八弦，無事無為，乃朝宗于萬國，瀚海天山之地，盡入提封，龍庭鳳穴之卿，咸沾聲教，仁逾解網，治踵結繩，大德閑閑，外齊八則，小心翼翼，內整四儀，臨赤縣而溢慈悲，寄玄扈而敷弘誓。每以諸有非樂，物我俱空，眷言貞要，無過釋典。有中天竺國三藏法師波頗，唐言光智，誓傳法化，不憚艱危遠涉蔥河，來游真丹。以貞觀元年景戍，洎于京輦，既登上席，爰懋錦衣。有詔所司，搜揚碩德，兼閑三教備舉十科者，一十九人，于大興善寺，請波頗三藏，相對翻譯，沙門慧乘等證義，沙門玄謇等譯語，沙門慧明、法琳等執筆。承旨慇勤詳覆，審名定義，具意成文。起貞觀三年三月，訖四年四月，凡十卷十三品，用紙一百三十幅，總六萬三千八百八十二言。歸命一切佛菩薩。
No. 402
【現代漢語翻譯】 現代漢語譯本 《寶星經》序 唐朝釋法琳撰寫 《寶星經》的梵文字有三千多偈。如來佛最初證悟成道時，爲了度化目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）、舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱），以及降伏魔王，護持國土，宣說了這部經。自從佛教像大象一樣逐漸向東方傳播，歷經歲月，三輪（指佛陀的身、口、意三業）八藏（指經、律、論三藏和菩薩藏、聲聞藏、緣覺藏、諸佛藏、雜藏）的教義，四樹（指菩提樹等四種樹）五乘（指人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的宗旨，在石室中顯現神光，在清檯上流傳梵音，雖然譯者相繼不斷，但仍然存在許多疑問和缺失。我們大唐的皇帝，既是聖人又是神人，文治武功兼備，順應時機治理國家，拯救百姓於水火之中。他恢復了上古帝王的遺風，推行不言而信的統治，去除過分和極端，已經將紛亂的局面平定，達到無為而治的境界，使得萬國都來朝拜。瀚海（指沙漠）天山一帶的土地，都納入了版圖，龍庭（指朝廷）鳳穴（指貴族）的官員，都受到教化的影響。他的仁德超過了解開羅網的恩惠，他的治理傚法了結繩記事的淳樸。大德們閑暇自在，對外遵循八項準則，小心謹慎，對內整飭四種儀容。他以慈悲之心對待天下百姓，以弘大的誓願來教化眾生。他常常認為世間萬物並非真正的快樂，一切事物和自我都是空無的，因此認為最重要的是佛經。有中天竺國的三藏法師波頗（Prajna，意為智慧），唐言光智，發誓要傳播佛法，不畏艱險，遠涉蔥河（指帕米爾高原），來到真丹（指中國）。在貞觀元年（公元627年）到達京城，被奉為上賓，並賜予華麗的服飾。皇帝下詔給有關部門，搜尋有高尚品德，兼通儒、釋、道三教，精通十科的人才，共十九人，在大興善寺，請波頗三藏進行翻譯，沙門慧乘等人負責校對義理，沙門玄謇等人負責翻譯語言，沙門慧明、法琳等人負責執筆記錄。他們奉旨認真仔細地進行翻譯，審定名稱和定義，完整地表達了經文的含義。從貞觀三年三月開始，到四年四月結束，共翻譯了十卷十三品，用紙一百三十幅，總共六萬三千八百八十二字。歸命一切佛菩薩。 寶星經序 大正藏第 13 冊 No. 0402
【English Translation】 English version Preface to the Baoxing Sutra Written by the Tang Dynasty monk, Shi Falin The Sanskrit version of the 'Baoxing Sutra' contains over three thousand verses. When the Tathagata (Buddha) first attained enlightenment, he spoke this sutra to liberate Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Sariputra (one of the Buddha's ten great disciples, known for his wisdom), subdue the demon king, and protect the country. Since Buddhism gradually spread eastward like an elephant, over the years, the teachings of the three wheels (referring to the Buddha's body, speech, and mind) and the eight collections (referring to the Tripitaka of Sutras, Vinaya, and Abhidharma, as well as the Bodhisattva Pitaka, Sravaka Pitaka, Pratyekabuddha Pitaka, Buddha Pitaka, and Miscellaneous Pitaka), the principles of the four trees (referring to the Bodhi tree and three other trees) and the five vehicles (referring to the human vehicle, heavenly vehicle, Sravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle), have manifested divine light in stone chambers and spread Sanskrit sounds on clear platforms. Although translators have followed one after another, there are still many doubts and omissions. Our Great Tang Emperor is both a sage and a divine being, accomplished in both civil and military affairs. He governs the country in accordance with the times, rescuing the people from suffering. He has restored the customs of ancient emperors, implemented a rule of trust without words, eliminated excess and extremes, and has already pacified the chaotic situation, reaching a state of non-action, so that all nations come to pay tribute. The lands of the Han Sea (referring to the desert) and the Tianshan Mountains have been incorporated into the territory, and the officials of the Dragon Court (referring to the imperial court) and the Phoenix Nest (referring to the nobility) have all been influenced by his teachings. His benevolence exceeds the grace of releasing nets, and his governance emulates the simplicity of knot-tying. The great virtues are leisurely and at ease, externally adhering to the eight principles, and internally carefully maintaining the four forms of conduct. He treats the people of the world with compassion and teaches all beings with great vows. He often believes that all things in the world are not true happiness, and that all things and the self are empty. Therefore, he believes that the most important thing is the Buddhist scriptures. There was a Tripitaka master from Central India named Prajna (meaning wisdom), whose Tang name was Guangzhi. He vowed to spread the Dharma, not fearing hardship, and traveled far across the Onion River (referring to the Pamir Plateau) to Zhen Dan (referring to China). In the first year of Zhenguan (627 AD), he arrived in the capital and was treated as an honored guest, and was given magnificent clothing. The emperor issued an edict to the relevant departments to search for talents with noble character, who were proficient in Confucianism, Buddhism, and Taoism, and were proficient in ten subjects. Nineteen people were selected, and at the Daxingshan Temple, they invited Tripitaka Master Prajna to translate the scriptures. The monks Huicheng and others were responsible for proofreading the meaning, the monks Xuanjian and others were responsible for translating the language, and the monks Huiming and Falin were responsible for writing down the text. They followed the imperial decree and carefully translated, reviewed the names and definitions, and fully expressed the meaning of the scriptures. From March of the third year of Zhenguan to April of the fourth year, they translated a total of ten volumes and thirteen chapters, using one hundred and thirty sheets of paper, with a total of sixty-three thousand eight hundred and eighty-two words. I take refuge in all Buddhas and Bodhisattvas. Preface to the Baoxing Sutra Taisho Tripitaka Volume 13, No. 0402
[No. 397(9)]
寶星陀羅尼經卷第一
唐天竺三藏波羅頗蜜多羅譯
降魔品第一
如是我聞：
一時，婆伽婆住王舍城竹林迦蘭陀池邊，與大比丘眾一千人俱——皆阿羅漢，諸漏已盡，所作已辦，舍諸重檐，逮得己利，盡諸有結，皆得正知，心善解脫——及大菩薩一萬人俱，其名曰：持須彌頂童真、水智童真、地智童真、勝智童真、空智童真、明智童真、電智童真、文殊師利童真、降伏勝童真、水天童真、無垢童真、彌勒菩薩摩訶薩等而為上首，一切皆得羼提陀羅尼三摩提，具足一切法無障礙智，於一切眾生其心平等，過諸魔界，善入一切如來智境界，具足大慈大悲，善解方便智，皆隨佛住王舍大城竹林迦蘭陀池邊。
爾時，王舍大城有二外道，聰慧明達過十八明處，與五百人俱，一名優波底沙、二名俱利多，而為上首，共相謂言，契同甘露。
爾時，長老阿說示(唐言馬勝)于日初分著衣持缽，入王舍大城乞食。時優波底沙見阿說示，生希有心：「我未曾見如此沙門威儀庠序，更無有人如彼比丘！我應往問，今此長老以誰為師？依誰出家？依誰求法？」
爾時，優波底沙即往彼所，到已問訊，種種語已，卻住一面，白長老阿說示言：「以誰為師？依
【現代漢語翻譯】 現代漢語譯本 《寶星陀羅尼經》第一卷 唐天竺三藏波羅頗蜜多羅譯 降魔品第一 如是我聞： 一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的竹林迦蘭陀池邊，與一千位大比丘眾在一起——他們都是阿羅漢（Arhat），諸漏已盡，所作已辦，捨棄了所有重擔，獲得了自身的利益，斷盡了所有束縛，都已證得正知，心善解脫——以及一萬位大菩薩在一起，他們的名字是：持須彌頂童真（Sumeru-śikhara-dhara-kumāra）、水智童真（Jala-jñāna-kumāra）、地智童真（Pṛthivī-jñāna-kumāra）、勝智童真（Uttara-jñāna-kumāra）、空智童真（Ākāśa-jñāna-kumāra）、明智童真（Prabhā-jñāna-kumāra）、電智童真（Vidyut-jñāna-kumāra）、文殊師利童真（Mañjuśrī-kumāra）、降伏勝童真（Parājaya-uttara-kumāra）、水天童真（Varuṇa-kumāra）、無垢童真（Vimala-kumāra）、彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）等為首，他們都已獲得羼提陀羅尼三摩提（kṣānti-dhāraṇī-samādhi，忍辱陀羅尼三昧），具足一切法無障礙的智慧，對一切眾生心懷平等，超越了所有魔的境界，善入一切如來智慧的境界，具足大慈大悲，善解方便智慧，都隨佛住在王舍大城竹林迦蘭陀池邊。 當時，王舍大城有兩位外道，聰明智慧，通達超過十八明處，與五百人在一起，一個名叫優波底沙（Upatisya），另一個名叫俱利多（Kolita），他們為首，互相說道，如同甘露般契合。 當時，長老阿說示（Aśvajit，唐言馬勝）在日出時分穿好衣服，拿著缽，進入王舍大城乞食。當時，優波底沙見到阿說示，心中生起稀有之感：『我從未見過如此沙門威儀莊嚴，再沒有其他人像這位比丘一樣！我應該前去詢問，這位長老以誰為師？依誰出家？依誰求法？』 當時，優波底沙立即前往阿說示所在之處，到達后問候，說了種種話后，退到一旁，對長老阿說示說：『以誰為師？依誰出家？』
【English Translation】 English version The Jewel Star Dhāraṇī Sūtra, Volume 1 Translated by Tripitaka Master Paramārtha of India during the Tang Dynasty Chapter 1: Subduing Demons Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling at the Bamboo Grove Kalandaka Pond near the city of Rājagṛha, together with a great assembly of one thousand Bhikṣus—all of whom were Arhats, their outflows exhausted, their tasks completed, having cast off all burdens, having attained their own benefit, having exhausted all fetters, all having attained right knowledge, their minds well liberated—and together with ten thousand great Bodhisattvas, whose names were: Sumeru-śikhara-dhara-kumāra (Summit-Holder Youth), Jala-jñāna-kumāra (Water-Wisdom Youth), Pṛthivī-jñāna-kumāra (Earth-Wisdom Youth), Uttara-jñāna-kumāra (Supreme-Wisdom Youth), Ākāśa-jñāna-kumāra (Space-Wisdom Youth), Prabhā-jñāna-kumāra (Radiant-Wisdom Youth), Vidyut-jñāna-kumāra (Lightning-Wisdom Youth), Mañjuśrī-kumāra (Mañjuśrī Youth), Parājaya-uttara-kumāra (Victory-over-Defeat Youth), Varuṇa-kumāra (Varuna Youth), Vimala-kumāra (Immaculate Youth), Maitreya Bodhisattva Mahāsattva, and others, who were the leaders. All of them had attained the kṣānti-dhāraṇī-samādhi (Patience Dhāraṇī Samādhi), possessed unobstructed wisdom regarding all dharmas, held equality in their minds towards all sentient beings, had transcended all realms of demons, had skillfully entered the realm of all Tathāgata's wisdom, possessed great loving-kindness and great compassion, were skilled in expedient wisdom, and all dwelt with the Buddha at the Bamboo Grove Kalandaka Pond near the great city of Rājagṛha. At that time, in the great city of Rājagṛha, there were two non-Buddhist ascetics, intelligent and wise, surpassing the eighteen fields of knowledge, together with five hundred people. One was named Upatisya, and the other was named Kolita, and they were the leaders. They spoke to each other, their words as sweet as nectar. At that time, the elder Aśvajit (meaning 'Horse Victor' in Chinese) at the beginning of the day, put on his robes, held his bowl, and entered the great city of Rājagṛha to beg for food. At that time, Upatisya saw Aśvajit and a rare feeling arose in his mind: 'I have never seen such a dignified and composed Śramaṇa. There is no one else like this Bhikṣu! I should go and ask him, who is this elder's teacher? Upon whom did he leave home? Upon whom does he seek the Dharma?' At that time, Upatisya immediately went to where Aśvajit was. Having arrived, he greeted him, spoke in various ways, and then stood to one side, saying to the elder Aśvajit: 'Who is your teacher? Upon whom did you leave home?'
誰出家？依誰求法？」
爾時，長老阿說示答優波底沙言：「有釋種子，勇猛精進能大苦行，於一切處最上自在。已度生死無邊大海，今以大悲欲度眾生，號名為佛，覺悟眾生干竭苦海無與等者，我常歸依求無垢法。」
優波底沙言：「彼師為汝說何等法？以何教示？」
時，長老阿說示答優波底沙曰：「善哉！快哉！諦聽！諦聽！當爲汝說。」便說偈言：
「煩惱業因緣， 世間如是轉， 煩惱業不生， 導師如是說。 生老死定壞， 彼解脫無上， 如彼勇牛王， 如來自悟說。」
爾時，優波底沙聞此法已，遠塵離垢法眼清凈，得須陀洹果，而說偈言：
「我證解實法， 永竭生死河， 所謂如來說， 難得甘露藏。 眾生得息苦， 智慧能斷除， 諸法種種修， 能作究竟道， 行此究竟道， 得無等涅槃。」
爾時，優波底沙說此偈已，白長老阿說示言：「長老！汝師如來、阿羅訶、三藐三佛陀，今在何處？」
阿說示答言：「長老！我師如來，今在王舍城竹林迦蘭陀池邊，與大比丘眾一千人俱，本是外道值佛出家。」
優波底沙言：「我今辭善知識及諸眷屬，詣佛出家。」
爾時，優波底沙禮阿說示足，右繞三
【現代漢語翻譯】 現代漢語譯本 『誰出家？依誰求法？』 當時，長老阿說示回答優波底沙說：『有一位釋迦族的王子，他勇猛精進，能夠進行極大的苦行，在一切處都最自由自在。他已經度過了無邊無際的生死大海，現在以大慈悲心想要度化眾生，他的名號是佛（Buddha，覺悟者），他覺悟眾生，使他們脫離苦海，沒有人能與他相比。我常常歸依他，向他求取無垢的佛法。』 優波底沙問：『你的老師為你說了什麼法？用什麼教導你？』 當時，長老阿說示回答優波底沙說：『好啊！太好了！仔細聽！仔細聽！我將為你講述。』於是說了偈語： 『煩惱和業是因緣，世間就是這樣運轉的，當煩惱和業不再產生，導師（佛陀）就是這樣說的。生、老、死必定會壞滅，而解脫是無上的，就像勇猛的牛王一樣，如來（Tathagata，佛的稱號）自己覺悟后這樣說。』 當時，優波底沙聽了這些佛法后，遠離了塵垢，法眼清凈，證得了須陀洹果（Sotapanna，初果），於是說了偈語： 『我證悟了真實的佛法，永遠斷絕了生死之河，這就是如來所說的，難得的甘露寶藏。眾生能夠停止痛苦，智慧能夠斷除煩惱，通過種種修行，能夠達到究竟的道路，行在這究竟的道路上，就能得到無上的涅槃（Nirvana，解脫）。』 當時，優波底沙說完這偈語后，對長老阿說示說：『長老！你的老師如來（Tathagata，佛的稱號）、阿羅訶（Arahat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者），現在在哪裡？』 阿說示回答說：『長老！我的老師如來，現在在王舍城（Rajagrha）的竹林迦蘭陀池邊，與一千位大比丘在一起，他們原本是外道，後來跟隨佛陀出家。』 優波底沙說：『我現在要辭別善知識和親屬，去佛陀那裡出家。』 當時，優波底沙禮拜阿說示的腳，右繞三圈。
【English Translation】 English version 'Who has gone forth? And under whom do you seek the Dharma?' At that time, the elder Ashvajit replied to Upatishya, 'There is a Shakya prince, courageous and diligent, capable of great ascetic practices, and most free in all places. He has crossed the boundless ocean of birth and death, and now, with great compassion, he wishes to liberate all beings. He is called the Buddha (the Awakened One), who awakens beings and dries up the sea of suffering, and there is no one equal to him. I always take refuge in him and seek the immaculate Dharma.' Upatishya asked, 'What Dharma did your teacher teach you? And with what did he instruct you?' Then, the elder Ashvajit replied to Upatishya, 'Excellent! Wonderful! Listen carefully! Listen carefully! I will tell you.' Then he spoke this verse: 'Due to the causes and conditions of afflictions and karma, the world turns in this way. When afflictions and karma do not arise, the Teacher (Buddha) says it is so. Birth, old age, and death are destined to decay, but liberation is supreme. Like a courageous bull king, the Tathagata (the Thus-Gone One, an epithet of the Buddha) has awakened and speaks thus.' At that time, upon hearing this Dharma, Upatishya was freed from dust and defilement, his Dharma eye became clear, and he attained the fruit of Sotapanna (Stream-enterer), and he spoke this verse: 'I have realized the true Dharma, and have forever dried up the river of birth and death. This is what the Tathagata has spoken, the rare treasure of nectar. Beings can cease suffering, and wisdom can cut off afflictions. Through various practices, one can reach the ultimate path. By walking this ultimate path, one can attain unequaled Nirvana (liberation).' At that time, after speaking this verse, Upatishya said to the elder Ashvajit, 'Elder! Where is your teacher, the Tathagata (the Thus-Gone One), the Arahat (the Worthy One), the Samyaksambuddha (the Fully Enlightened One), now?' Ashvajit replied, 'Elder! My teacher, the Tathagata, is now at the Bamboo Grove of Rajagrha (King's Abode), by the Kalanda Pond, with a thousand great Bhikkhus (monks), who were originally non-Buddhists but later went forth under the Buddha.' Upatishya said, 'I will now take leave of my good friends and relatives, and go forth under the Buddha.' At that time, Upatishya bowed at the feet of Ashvajit and circumambulated him three times to the right.
匝辭已而去，往俱利多所。時俱利多見優波底沙從遠而來，見已白優波底沙言：「仁者！諸根清凈顏色怡悅，必得甘露。」
優波底沙言：「如是，長老！我於今者得甘露法。諦聽！諦聽！今為汝說我所得法。」
爾時，俱利多即從坐起，偏袒右肩，右膝著地，合掌恭敬，便說偈請：
「說此吉祥無憂道， 此道疾度三界海， 分別諸陰大怨賊， 乘此道已不還有。」
爾時，優波底沙以所聞偈，即為說之：
「煩惱業因緣， 世間如是轉， 煩惱業不生， 導師如是說。 生老死定壞， 彼解脫無上， 如彼勇牛王， 如來自悟說。」
爾時，俱利多聞此偈已，心大歡喜，重更讚歎請說前偈：
「苦滅寂無垢， 牟尼說此法， 一切煩惱滅， 諸見無知斷。 穢惡有為空， 無我不可信， 重說無垢句， 我聞得涅槃。」
爾時，優波底沙即便重為說所聞偈：
「煩惱業因緣， 世間如是轉， 煩惱業不生， 導師如是說。 生老死定壞， 彼解脫無上， 如彼勇牛王， 如來自悟說。」
爾時，俱利多聞此偈已，遠塵離垢法眼清凈，得須陀洹果，復以偈讚：
「如此真行法， 度流之疾船， 此智息三苦
【現代漢語翻譯】 現代漢語譯本 於是，他告辭離去，前往俱利多（Kulita）所在的地方。當時，俱利多看到優波底沙（Upatiṣya）從遠處走來，見到后對優波底沙說：『仁者！你的諸根清凈，容顏愉悅，必定是得到了甘露。』 優波底沙說：『是的，長老！我今天確實得到了甘露之法。仔細聽！仔細聽！我現在為你講述我所得到的法。』 當時，俱利多立刻從座位上起身，袒露右肩，右膝跪地，合掌恭敬，然後用偈頌請求道： 『請說這吉祥無憂的道， 此道能迅速渡過三界之海， 能辨別諸陰這些大怨賊， 乘此道后不再輪迴。』 當時，優波底沙用他所聽聞的偈頌，為他講述： 『煩惱和業是因緣， 世間因此而流轉， 煩惱和業不再生起， 導師是這樣說的。 生老死必定會壞滅， 從其中解脫是無上的， 如同那勇猛的牛王， 如來自己覺悟后這樣說。』 當時，俱利多聽了這偈頌后，心中非常歡喜，再次讚歎並請求講述之前的偈頌： 『苦滅寂靜無垢染， 牟尼（釋迦牟尼佛）說了這個法， 一切煩惱都滅盡， 各種見解和無知都斷除。 污穢的有為法是空虛的， 無我的道理難以置信， 請再說一遍無垢的語句， 我聽聞后就能得到涅槃。』 當時，優波底沙就再次為他講述所聽聞的偈頌： 『煩惱和業是因緣， 世間因此而流轉， 煩惱和業不再生起， 導師是這樣說的。 生老死必定會壞滅， 從其中解脫是無上的， 如同那勇猛的牛王， 如來自己覺悟后這樣說。』 當時，俱利多聽了這偈頌后，遠離塵垢，法眼清凈，證得須陀洹果（Srota-apanna，預流果），又用偈頌讚嘆道： 『如此真實的修行之法， 是渡過生死流的快速船， 此智慧能止息三苦』
【English Translation】 English version Then he took his leave and went to where Kulita was. When Kulita saw Upatiṣya coming from afar, he said to Upatiṣya, 'Reverend one! Your faculties are clear, and your countenance is joyful; you must have attained the nectar.' Upatiṣya said, 'Yes, Elder! Today I have indeed attained the nectar of the Dharma. Listen carefully! Listen carefully! Now I will tell you the Dharma I have attained.' At that time, Kulita immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined in reverence, spoke a verse in request: 'Speak of this auspicious, worry-free path, This path swiftly crosses the sea of the three realms, It discerns the great enemies of the aggregates, Having embarked on this path, one does not return.' At that time, Upatiṣya, using the verse he had heard, spoke it to him: 'Afflictions and karma are the causes, Thus the world revolves, When afflictions and karma do not arise, Thus the Teacher has said. Birth, old age, and death are bound to decay, Liberation from them is supreme, Like that courageous bull king, The Tathagata, having awakened himself, speaks thus.' At that time, Kulita, having heard this verse, was greatly delighted, and again praised and requested the previous verse to be spoken: 'The cessation of suffering is peaceful and immaculate, Muni (Shakyamuni Buddha) spoke this Dharma, All afflictions are extinguished, All views and ignorance are cut off. The defiled conditioned is empty, The doctrine of no-self is hard to believe, Speak again the immaculate words, Having heard them, I will attain Nirvana.' At that time, Upatiṣya then repeated the verse he had heard: 'Afflictions and karma are the causes, Thus the world revolves, When afflictions and karma do not arise, Thus the Teacher has said. Birth, old age, and death are bound to decay, Liberation from them is supreme, Like that courageous bull king, The Tathagata, having awakened himself, speaks thus.' At that time, Kulita, having heard this verse, was freed from dust and defilement, his Dharma eye was purified, and he attained the fruit of Srota-apanna (stream-enterer), and again praised with a verse: 'Such is the true practice of the Dharma, A swift boat to cross the stream of existence, This wisdom extinguishes the three sufferings'
， 能度於世間。 諸陰煩惱魔， 知此能調伏， 解脫離怨諍， 干竭于苦海。」
時俱利多言：「今佛世尊住在何所？」
優波底沙言：「長老！我聞世尊在王舍大城竹林迦蘭陀池邊，與大比丘僧及菩薩眾俱，我今定當與汝俱往至世尊所，求佛出家。」
俱利多言：「如是，長老！可語弟子往世尊所相隨出家。」時，優波底沙與俱利多往自眾所。
爾時，惡魔於一念頃，聞中摩伽陀國有二外道，優波底沙共俱利多及諸眷屬，聰明具足名稱廣遠，是善丈夫，欲于沙門瞿曇法中出家學道。彼作是念：「呵！奇哉！若此二人于彼沙門瞿曇法中而出家者，空我境界，我應至彼二丈夫所，破其出家，令著惡見。」
爾時，惡魔於一念頃，從自宮沒，作阿說示形相威儀，便於中道現二人前，作如是說：
「如我先所說， 試汝非決定， 如汝意所行， 宜速受欲樂。 一切黑白業， 因果悉皆無， 無生老病死， 亦無於後世。 福非福果業， 無有此因作， 釋子為利說， 汝莫信故去。」
爾時，優波底沙、俱利多聞此說已，咸作是念：「此惡魔來，欲壞我等出家之事。」
爾時，優波底沙顧謂弟子，作如是言：「汝等今者當憶世間所有
【現代漢語翻譯】 能度脫世間的一切苦難。 諸陰（五蘊）煩惱魔障，知道這些就能調伏， 解脫怨恨和爭鬥，徹底乾涸苦難的海洋。
這時，俱利多（Kolita）問道：『現在佛陀世尊住在哪裡？』
優波底沙（Upatissa）回答說：『長老！我聽說世尊在王舍城（Rajagaha）的竹林迦蘭陀池（Veluvana Kalandaka）邊，與大比丘僧團和菩薩眾在一起。我現在決定要和你一起去世尊那裡，請求佛陀允許我們出家。』
俱利多說：『好的，長老！可以告訴弟子們一起去世尊那裡，跟隨他出家。』這時，優波底沙和俱利多就一起去了他們各自的弟子那裡。
那時，惡魔在一念之間，聽到摩伽陀國（Magadha）有兩個外道，優波底沙和俱利多以及他們的眷屬，聰明智慧，名聲遠揚，是真正的善男子，想要在沙門瞿曇（Samana Gotama）的教法中出家修行。他這樣想：『啊！奇怪啊！如果這兩個人在沙門瞿曇的教法中出家，我的境界就會空虛。我應該去這兩個人那裡，破壞他們的出家，讓他們執著于邪見。』
那時，惡魔在一念之間，從自己的宮殿消失，化作阿說示（Assaji）的形貌和威儀，在半路上出現在兩人面前，這樣說道：
『正如我先前所說，試探你們並非最終決定， 按照你們的心意行事，應該儘快享受慾望的快樂。 一切黑白業（善惡行為），因果報應都是不存在的， 沒有生老病死，也沒有來世。 福報和惡報，沒有這樣的因果關係， 釋迦弟子爲了利益而說教，你們不要相信他們而離去。』
這時，優波底沙和俱利多聽到這些話后，都這樣想：『這是惡魔來了，想要破壞我們出家的事情。』
這時，優波底沙回頭對弟子們說：『你們現在應當記住世間所有的
【English Translation】 Able to cross over the world. The demons of the aggregates (skandhas) and afflictions, knowing this, one can subdue them, Liberated from hatred and strife, drying up the sea of suffering.
Then Kolita said, 'Where does the Buddha, the World Honored One, reside now?'
Upatissa replied, 'Elder! I have heard that the World Honored One is at the Bamboo Grove (Veluvana) by the Kalandaka Pond in the great city of Rajagaha, together with a large community of monks and bodhisattvas. I am now determined to go with you to the World Honored One, and ask the Buddha for permission to ordain.'
Kolita said, 'Very well, Elder! Tell the disciples to go to the World Honored One together, and follow him into ordination.' Then, Upatissa and Kolita went to their respective disciples.
At that time, the Evil One, in a moment, heard that in the kingdom of Magadha there were two ascetics, Upatissa and Kolita, along with their retinues, who were intelligent, wise, and of widespread renown, true good men, who wished to ordain and practice in the Dharma of Samana Gotama. He thought, 'Ah! How strange! If these two were to ordain in the Dharma of Samana Gotama, my realm would be emptied. I should go to these two men and disrupt their ordination, causing them to cling to wrong views.'
At that time, the Evil One, in a moment, vanished from his palace, transformed into the appearance and demeanor of Assaji, and appeared before the two men on the road, saying:
'As I said before, I am testing you, not making a final decision, According to your own desires, you should quickly enjoy the pleasures of desire. All black and white karma (good and bad actions), cause and effect are all non-existent, There is no birth, old age, sickness, or death, nor is there a future life. Merit and demerit, there is no such cause and effect, The disciples of Sakya preach for their own benefit, do not believe them and leave.'
At that time, Upatissa and Kolita, having heard these words, both thought, 'This is the Evil One come to destroy our ordination.'
Then, Upatissa turned to his disciples and said, 'You should now remember all the worldly
過患。」便說是偈：
「眾生為老逼， 死苦之所纏， 應當斷彼二， 決定當出家。」
爾時，俱利多即以偈頌答魔王曰：
「知無上善智， 持法滅三苦， 汝說不斷貪， 我智終不動， 如是堅固心， 于餘人所無。 我等出苦輪， 正智所不惑， 勿假師子像， 而作野乾聲。」
爾時，見諦諸天住虛空中贊二丈夫言：「善哉！善哉！汝二丈夫於一切眾生中最為上首，此道勝妙，於一切世間最為第一。此道息一切苦，此道入一切如來行處，此道一切諸佛所共稱揚，所謂依佛出家。」是時，惡魔心生憂苦便沒不現。
爾時，優波底沙共俱利多，自觀己眾喚諸弟子，作如是言：「汝等應知，我等欲度老死苦海故依佛出家。汝等！若不樂佛出家，可於此住。」
時，五百弟子咸作是言：「我等解法皆依師學，二師決定大處出家，二師所依出家處，我等隨師，亦依彼眾出家學道。」
爾時，優波底沙及俱利多，與五百徒眾欲往佛所。是時，惡魔知彼事已，于王舍城外化作大坑，深百由旬，令彼二人不得往詣佛世尊所。是時如來以神通力，令彼二人不見大坑，直道而去。
是時，惡魔於二人前，復更化作高峻大山，高千由旬，峻險堅岨無有穿缺。于
【現代漢語翻譯】 現代漢語譯本： 『過患。』於是說了偈語： 『眾生被衰老逼迫，被死亡的痛苦纏繞，應當斷除這二者，決心應當出家。』 當時，俱利多（Kulika，人名）即以偈頌回答魔王說： 『了知無上善的智慧，持守佛法滅除三苦，你說不要斷除貪慾，我的智慧終究不會動搖，如此堅固的心，在其他人那裡是沒有的。我們脫離苦難的輪迴，正智不會被迷惑，不要假裝獅子的樣子，卻發出野狼的聲音。』 當時，見諦的諸天（Devas who have seen the truth）住在虛空中讚歎這兩位大丈夫說：『善哉！善哉！你們兩位大丈夫在一切眾生中最為傑出，這條道路殊勝美妙，在一切世間最為第一。這條道路能止息一切痛苦，這條道路能進入一切如來（Tathagata，佛的稱號）的修行之處，這條道路是一切諸佛共同稱揚的，就是依佛出家。』這時，惡魔心中憂愁痛苦，便消失不見。 當時，優波底沙（Upatisya，人名）和俱利多，各自觀察自己的徒眾，呼喚弟子們，這樣說道：『你們應當知道，我們想要度脫老死的苦海，所以依佛出家。你們！如果不樂意依佛出家，可以留在這裡。』 當時，五百弟子都這樣說：『我們理解佛法都是依師父所學，兩位師父決定要到偉大的地方出家，兩位師父所依的出家之處，我們跟隨師父，也依那個僧團出家學道。』 當時，優波底沙和俱利多，與五百徒眾想要前往佛陀所在之處。這時，惡魔知道這件事後，在王舍城（Rajagrha，古印度城市名）外化作一個大坑，深一百由旬（Yojana，古印度長度單位），使他們二人不能前往佛世尊那裡。這時，如來（Tathagata，佛的稱號）以神通力，使他們二人看不見大坑，直接走了過去。 這時，惡魔在二人面前，又化作高峻的大山，高一千由旬，險峻堅固沒有缺口。
【English Translation】 English version: 'The faults.' Then he spoke in verse: 'Beings are oppressed by old age, entangled by the suffering of death, they should cut off these two, and resolutely should leave home.' At that time, Kulika (a proper noun) immediately answered the demon king in verse: 'Knowing the supreme good wisdom, upholding the Dharma to extinguish the three sufferings, you say not to cut off greed, my wisdom will never waver, such a firm heart, is not found in others. We escape the cycle of suffering, true wisdom is not confused, do not pretend to be a lion, but make the sound of a jackal.' At that time, the Devas (gods) who had seen the truth, dwelling in the empty space, praised the two great men, saying: 'Excellent! Excellent! You two great men are the most outstanding among all beings, this path is supremely wonderful, the most excellent in all the world. This path can stop all suffering, this path can enter the practice place of all Tathagatas (a title of the Buddha), this path is praised by all Buddhas, that is, leaving home following the Buddha.' At this time, the demon was worried and distressed, and then disappeared. At that time, Upatisya (a proper noun) and Kulika, each observing their own followers, called out to their disciples, saying: 'You should know that we want to cross the sea of suffering of old age and death, therefore we leave home following the Buddha. You! If you are not willing to leave home following the Buddha, you can stay here.' At that time, the five hundred disciples all said: 'Our understanding of the Dharma is all learned from our teachers, the two teachers have decided to leave home in a great place, the place where the two teachers leave home, we will follow the teachers, and also leave home and learn the Way in that Sangha.' At that time, Upatisya and Kulika, with their five hundred followers, wanted to go to where the Buddha was. At this time, the demon, knowing this, transformed into a large pit outside Rajagrha (an ancient Indian city), a hundred yojanas (an ancient Indian unit of length) deep, preventing the two of them from going to the World Honored One Buddha. At this time, the Tathagata (a title of the Buddha), with his supernatural power, made the two of them not see the large pit, and they went straight ahead. At this time, the demon, in front of the two of them, again transformed into a high and steep mountain, a thousand yojanas high, steep and solid without any gaps.
彼山中復更化作一千師子，威猛可畏。是時，世尊以神通力加彼二人，不見大山及彼師子，又無威猛可畏之聲，直道而往詣世尊所，及彼無量百千之眾，圍繞供養說法之處。
爾時，世尊告諸比丘：「汝等見彼二善丈夫為眾上首，與諸徒眾來至我所。汝等見不？」
諸比丘答：「咸言我見。」
佛言：「此善丈夫及諸徒眾我邊出家，一人於我一切聲聞弟子之中智慧第一，一人於我聲聞眾中神通第一。」
是時，眾中有一比丘，以偈贊曰：
「此二聰睿眷屬俱， 利益上者佛已記， 具智神通無所畏， 故我承迎二丈夫。」
爾時，彼比丘說此偈已即從坐起，與無量比丘眾及出家優婆塞等迎彼二人，善言問訊。時彼二人往到佛所，到已頂禮佛足，右繞三匝，住立佛前，白佛言：「世尊！我等今者求佛出家，受比丘戒修行梵行。」
佛言：「善男子！汝二人名字何等？」
優波底沙言：「底沙是父，舍利是母，我今從母故名舍利弗；父母今者聽我出家。」
俱利多言：「憍陳如是父，目伽羅是母，我今從母故名目伽羅；父母今者聽我出家。」
佛言：「汝等二人及諸眷屬，可於我所出家具足修行梵行。」作是語已，時此二人成具足戒，五百徒眾未久之間
【現代漢語翻譯】 現代漢語譯本： 在那山中，又變化出一千頭威猛可畏的獅子。這時，世尊用神通力加持那兩個人，使他們看不見大山和那些獅子，也聽不到威猛可畏的聲音，直接走到世尊所在之處，以及那無數百千圍繞著供養說法的大眾那裡。 當時，世尊告訴眾比丘：『你們看見那兩位善男子作為大眾的首領，帶領著他們的徒眾來到我這裡了嗎？你們看見了嗎？』 眾比丘回答說：『我們都看見了。』 佛說：『這兩位善男子和他們的徒眾在我這裡出家，其中一人在我的所有聲聞弟子中智慧第一，一人在我的聲聞眾中神通第一。』 這時，大眾中有一位比丘，用偈頌讚嘆說： 『這兩位聰慧的眷屬一同前來，佛陀已經記說他們是利益眾生的上首，他們具足智慧和神通，無所畏懼，所以我迎接這兩位大丈夫。』 當時，那位比丘說完這偈頌后，就從座位上站起來，與無數比丘眾和在家優婆塞等一起迎接那兩個人，用善言問候。那時，那兩個人來到佛陀所在之處，到達后頂禮佛足，右繞三圈，站在佛前，對佛說：『世尊！我們現在請求在佛陀這裡出家，受比丘戒修行梵行。』 佛說：『善男子！你們二人的名字叫什麼？』 優波底沙（Upatiṣya，舍利弗的本名）說：『底沙（Tiṣya）是我的父親，舍利（Śāri）是我的母親，我現在隨母姓，所以名叫舍利弗（Śāriputra）；我的父母現在允許我出家。』 俱利多（Kolita，目犍連的本名）說：『憍陳如（Kauṇḍinya）是我的父親，目伽羅（Maudgalya）是我的母親，我現在隨母姓，所以名叫目犍連（Maudgalyāyana）；我的父母現在允許我出家。』 佛說：『你們二人和你們的眷屬，可以在我這裡出家，具足修行梵行。』說完這話，當時這二人就受了具足戒，五百徒眾不久也受了具足戒。
【English Translation】 English version: In that mountain, it further transformed into a thousand fierce and terrifying lions. At that time, the World Honored One, through his spiritual power, blessed the two men, so that they could not see the great mountain or the lions, nor hear the fierce and terrifying sounds. They went directly to where the World Honored One was, along with the countless hundreds and thousands of people who were gathered around, making offerings and listening to the Dharma. At that time, the World Honored One said to the Bhikkhus: 'Do you see those two good men, leading their followers, coming to me? Do you see them?' The Bhikkhus replied: 'We all see them.' The Buddha said: 'These two good men and their followers will leave home under me. One of them is the foremost in wisdom among all my Śrāvaka (hearer) disciples, and the other is the foremost in spiritual powers among my Śrāvaka assembly.' At that time, one of the Bhikkhus in the assembly praised with a verse: 'These two wise followers come together, the Buddha has already declared them to be the foremost in benefiting beings. They are endowed with wisdom and spiritual powers, and are fearless, therefore I welcome these two great men.' At that time, after the Bhikkhu spoke this verse, he rose from his seat, and together with countless Bhikkhus and lay Upāsakas (male lay devotees), went to greet the two men, inquiring with kind words. Then, the two men went to where the Buddha was. Upon arriving, they bowed at the Buddha's feet, circumambulated him three times to the right, and stood before the Buddha, saying: 'World Honored One! We now request to leave home under the Buddha, receive the Bhikkhu precepts, and practice the Brahmacarya (holy life).' The Buddha said: 'Good men! What are your names?' Upatiṣya (Upatiṣya, Śāriputra's original name) said: 'Tiṣya (Tiṣya) is my father, and Śāri (Śāri) is my mother. I now follow my mother's name, so I am called Śāriputra (Śāriputra); my parents now allow me to leave home.' Kolita (Kolita, Maudgalyāyana's original name) said: 'Kauṇḍinya (Kauṇḍinya) is my father, and Maudgalya (Maudgalya) is my mother. I now follow my mother's name, so I am called Maudgalyāyana (Maudgalyāyana); my parents now allow me to leave home.' The Buddha said: 'You two and your followers may leave home under me and fully practice the Brahmacarya.' After saying this, the two men received the full precepts, and their five hundred followers also received the full precepts not long after.
，亦同二師得具足戒。
爾時，惡魔即自化身作摩醯首羅像，住立佛前，說如是偈：
「世間利智慧議論， 方便勝智到彼岸， 彼等悉來頂禮我， 我是彼等大導師。 瞿曇弟子並眷屬， 一切宜速歸依我， 我今為汝當廣說， 安隱寂滅善妙道。」
爾時，世尊以偈答曰：
「汝所說道趣惡道， 眾生行者沈苦海， 我道能令動不動， 世間苦海悉干竭。 何故慠慢耐無恥， 復作矜高野乾聲？ 我今退破汝魔事， 不復於我能所作。」
爾時，惡魔變摩醯首羅像，即沒不現。復作梵天王像，住于佛前，說如是偈：
「煩惱業有芽， 智慧已斬除， 何故強於此， 勤苦利眾生？ 於世無自在， 以無堪道器， 牟尼病已除， 宜速入涅槃。」
爾時，世尊即以偈頌報魔王曰：
「我觀諸眾生， 過彼恒沙量， 以大慈悲力， 教化令解脫。 上中下眾生， 令世間解脫， 眾生解脫已， 然後乃涅槃。 何故以惡惠， 詐諂請於我？」
爾時，惡魔心生憂悔，于佛前沒，還自天宮，入憂惱室默然而坐。當於爾時，一剎那頃，魔諸眷屬互相推問：「今我大王以何因緣，入憂惱室無人知者？」
爾時
【現代漢語翻譯】 現代漢語譯本：
也和兩位戒師一起得到具足戒。
當時，惡魔就自己化身成摩醯首羅（Maheśvara，大自在天）的形象，站立在佛陀面前，說了這樣的偈語：
『世間的聰明才智都用來議論， 方便的殊勝智慧能到達彼岸， 他們都來頂禮我， 我是他們的大導師。 喬達摩（Gautama，佛陀的姓）的弟子和眷屬， 都應該迅速歸依我， 我現在為你們廣說， 安穩寂滅的善妙之道。』
當時，世尊用偈語回答說：
『你所說的道是通向惡道的， 眾生修行者會沉溺在苦海中， 我的道能使動搖的變得不動搖， 世間的苦海都會乾涸。 為什麼如此傲慢自大， 又發出像野幹一樣的叫聲？ 我現在就破除你的魔事， 你再也不能對我有所作為。』
當時，惡魔變化成摩醯首羅的形象，就消失不見了。又變化成梵天王（Brahmā，創造之神）的形象，站在佛陀面前，說了這樣的偈語：
『煩惱和業有萌芽， 智慧已經斬斷了它們， 為什麼還要勉強自己， 勤苦地利益眾生？ 在世間沒有自在， 因為沒有堪當道的器皿， 牟尼（Muni，佛陀的尊稱）的病已經除了， 應該迅速進入涅槃。』
當時，世尊就用偈頌回答魔王說：
『我觀察所有的眾生， 超過恒河沙的數量， 用大慈悲的力量， 教化他們令其解脫。 上等、中等、下等的眾生， 都令世間解脫， 眾生解脫之後， 然後才進入涅槃。 為什麼用惡劣的智慧， 虛偽地勸請我？』
當時，惡魔心中產生憂愁和悔恨，在佛陀面前消失，回到自己的天宮，進入憂惱室默默地坐著。當時，在一剎那間，魔的眷屬互相詢問：『現在我們的大王因為什麼原因，進入憂惱室無人知曉？』
當時
【English Translation】 English version:
Also, they receive the full monastic precepts together with two preceptors.
At that time, the evil demon transformed himself into the form of Maheśvara (the Great Lord), stood before the Buddha, and spoke the following verses:
'The worldly cleverness and intelligence are used for debate, The expedient and superior wisdom reaches the other shore, They all come to bow down to me, I am their great guide. The disciples and retinue of Gautama (the Buddha's family name), Should all quickly take refuge in me, I will now extensively explain to you, The peaceful and tranquil, excellent path.'
At that time, the World Honored One replied with verses:
'The path you speak of leads to evil realms, The practitioners will sink in the sea of suffering, My path can make the wavering become unwavering, The sea of suffering in the world will all dry up. Why are you so arrogant and conceited, And make sounds like a jackal? I will now destroy your demonic deeds, You can no longer do anything to me.'
At that time, the evil demon transformed from the form of Maheśvara and disappeared. He then transformed into the form of Brahmā (the creator god), stood before the Buddha, and spoke the following verses:
'Afflictions and karma have sprouts, Wisdom has already cut them off, Why force yourself, To diligently benefit sentient beings? There is no freedom in the world, Because there are no vessels worthy of the path, The illness of the Muni (an epithet for the Buddha) is cured, It is appropriate to quickly enter Nirvana.'
At that time, the World Honored One replied to the demon king with verses:
'I observe all sentient beings, More than the sands of the Ganges, With the power of great compassion, I teach them to attain liberation. The superior, middling, and inferior sentient beings, All are liberated from the world, After sentient beings are liberated, Then I will enter Nirvana. Why do you use evil wisdom, To falsely and deceitfully urge me?'
At that time, the evil demon felt sorrow and regret, disappeared before the Buddha, returned to his heavenly palace, and sat silently in the chamber of sorrow. At that time, in an instant, the demon's retinue asked each other: 'For what reason has our great king entered the chamber of sorrow, and no one knows?'
At that time
，魔王五百妓女種種莊嚴，各持華鬘末香涂香，鼓天伎樂五百音聲，第一微妙歌舞戲樂，甚可愛樂集魔王前。
爾時，魔王悲啼握手抑止悲聲，如是作已，暫時默住。諸妓女等復更歌舞，作欣悅狀令魔歡喜。爾時，魔王舉手大叫，作如是語：「莫聲！莫聲！」乃至七返。諸伎女等默然而住。
爾時，魔宮有一妓女名電可意聲，至魔王所曲躬合掌，說如是偈：
「汝今居自在， 如見死相憂， 為是擔重擔， 今乃生怖懅。 誰有勝力怨， 而憂不歡悅？」
是時，魔王說偈報曰：
「我有大怨調伏心， 善學幻術釋迦子， 我無方便能壞彼， 如是不久欲界空。」
時，彼妓女便說偈曰：
「大家方便甚無量， 勤力壞彼必無餘； 三有長縛誰能解， 貪海沉沒誰能竭？」
是時，魔王說偈報曰：
「檀那及苦行， 悲願為罥索， 持空無相弓， 器仗中第一， 能斷于生死， 諸有盡無餘。 以空為城林， 弟子居山谷， 精勤常修定， 盡諸有過患， 方便神通力， 慈悲為伴助。 優波俱利等， 牟尼悉降伏， 于彼三界中， 方便善調攝， 欲空我境界， 一切悉無餘。」
爾時，五百妓女于魔王
【現代漢語翻譯】 現代漢語譯本 五百魔眾各自以種種莊嚴的裝飾打扮，手持花鬘、末香和涂香，敲響天樂，發出五百種美妙的聲音，演奏著最精妙的歌舞戲樂，極其可愛，聚集在魔王面前。 這時，魔王悲傷地哭泣，握緊雙手，抑制著悲聲。這樣做了之後，他暫時沉默不語。那些魔女們又開始歌舞，做出歡欣喜悅的樣子，想讓魔王高興。這時，魔王舉起手大叫，說道：『不要出聲！不要出聲！』 這樣說了七次。那些伎女們都默默地停了下來。 這時，魔宮裡有一個魔女，名叫電可意聲，來到魔王面前，彎腰合掌，說了這樣的偈語： 『你現在如此自在，卻像看到死相一樣憂愁，是因為揹負了重擔，現在才感到恐懼嗎？是誰有如此強大的怨恨，讓你如此憂愁，不快樂呢？』 這時，魔王用偈語回答說： 『我有一個大怨敵，他能調伏人心，是善於幻術的釋迦子（指釋迦牟尼佛）。我沒有辦法能摧毀他，這樣下去，不久欲界（指眾生有慾望的境界）就要空了。』 這時，那個魔女便說了這樣的偈語： 『大王的方便法門是無量的，只要勤奮努力，一定能徹底摧毀他；三有（指欲界、色界、無色界）的束縛如此長久，誰能解開？貪慾的海洋如此深廣，誰能使它枯竭？』 這時，魔王用偈語回答說： 『佈施和苦行，以及悲願，是他的羅網；他手持空無相的弓，這是所有武器中最厲害的，能斷除生死，使一切有為法都徹底消滅。他以空為城墻和樹林，他的弟子們住在山谷中，精勤地修習禪定，消除一切過患，他們有方便和神通的力量，慈悲是他們的伴侶和助手。優波俱利（Upakuli，佛陀弟子）等都被牟尼（Muni，指佛陀）降伏了，他在三界（指欲界、色界、無色界）中，善於用方便法門調伏眾生，他要使我的境界空無一物，一切都將不復存在。』 這時，五百魔女對魔王說：
【English Translation】 English version Five hundred demonesses, each adorned with various ornaments, holding flower garlands, powdered incense, and fragrant ointments, played heavenly music with five hundred exquisite sounds, performing the most delicate songs and dances, exceedingly delightful, gathered before the demon king. At that time, the demon king wept sorrowfully, clasped his hands, and suppressed his cries. Having done so, he remained silent for a while. The demonesses then resumed their singing and dancing, feigning joy to please the demon king. At this, the demon king raised his hand and shouted, 'Silence! Silence!' He repeated this seven times. The performers then quietly stopped. At that time, a demoness in the demon palace named 'Sound of Delightful Thought' approached the demon king, bowed, and with palms joined, spoke this verse: 'You who now dwell in freedom, yet appear sorrowful as if seeing death, is it because you bear a heavy burden that you now feel fear? Who is the enemy with such great power that causes you such sorrow and displeasure?' Then, the demon king replied with a verse: 'I have a great enemy who subdues minds, a son of Shakya (referring to Shakyamuni Buddha) skilled in illusion. I have no means to destroy him, and soon the desire realm (the realm of beings with desires) will be empty.' Then, the demoness spoke this verse: 'Great King, your skillful means are immeasurable; with diligence, you will surely destroy him completely. Who can untie the long bonds of the three realms (desire, form, and formless realms)? Who can dry up the ocean of greed?' Then, the demon king replied with a verse: 'Giving, ascetic practices, and compassionate vows are his nets; he wields the bow of emptiness and non-form, the foremost of all weapons, capable of severing birth and death, and completely eliminating all conditioned phenomena. He uses emptiness as his city walls and forests, his disciples dwell in the valleys, diligently practicing meditation, eliminating all faults. They possess the power of skillful means and supernatural abilities, with compassion as their companion and aid. Upakuli (a disciple of the Buddha) and others have been subdued by Muni (referring to the Buddha). In the three realms, he skillfully tames beings with skillful means. He seeks to empty my realm, so that nothing will remain.' At that time, the five hundred demonesses said to the demon king:
邊，聞嘆如來所有功德，即得菩薩三昧，名離一切相電光三昧。時彼五百妓女，即以天上諸莊嚴具，雨天香華及天伎樂，遙向佛所，供養世尊。于竹林上猶如雨下，以得如來神力加故，令彼天女遙見世尊及諸徒眾，見已歡喜，生清凈信第一愛敬。
爾時，眾中諸比丘等，見竹林間有如是相，便生疑怪，白佛言：「世尊！我等昔來未曾見聞于竹林間如此瑞應香華等雨，將非舍利弗、目揵連等現此相耶！何因緣故睹斯希有？」
爾時，世尊告諸比丘：「非此二人現神通相，此乃天魔五百妓女，于彼魔宮雨此香華及莊嚴具，持供養我。不久來此，皆於我邊得受阿耨多羅三藐三菩提記。」
時，彼魔王五百妓女遙聞佛記，轉復歡喜生清凈信，以凈信故即得不忘菩提心三昧。爾時，魔王五百妓女，著一肩衣，右膝著地，于魔宮中向佛方面，合掌恭敬，說如是偈：
「一切世間盲無眼， 唯佛一人名見者， 能竭人天渴愛河， 如來自度及一切。 我等云何速成佛， 人天恭敬能說者， 女身可厭宜應舍， 速近牟尼聞正法， 如來最上神通智， 開示我等為勝導。 持彼無上覺支寶， 無垢妙說如凈燈， 勝力降魔無等倫， 覺悟我等當受記。」
爾時，魔宮五百妓女，
【現代漢語翻譯】 現代漢語譯本 當她們聽到讚歎如來所有功德時，立即獲得了菩薩三昧，名為離一切相電光三昧。當時，那五百位天女（，指魔王手下的女性眷屬），立即用天上的各種莊嚴物品，降下天香、鮮花和天樂，遙遠地向佛陀所在之處供養世尊。在竹林上空，如同雨水般落下。因為得到如來的神力加持，讓那些天女遙遠地看見了世尊和他的弟子們，看到後心生歡喜，產生了清凈的信心和無比的愛敬。 當時，在場的比丘們看到竹林間出現這樣的景象，便心生疑惑，向佛陀稟告說：『世尊！我們過去從未見過或聽說過竹林間出現如此祥瑞的香花雨等景象，難道是舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）等顯現的神通嗎？是什麼因緣讓我們看到如此稀有的景象？』 當時，世尊告訴眾比丘：『不是這二人顯現神通，而是天魔的五百位天女（，指魔王手下的女性眷屬），在她們的魔宮降下這些香花和莊嚴物品，用來供養我。她們不久就會來到這裡，都將在我這裡得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）的授記。』 當時，那五百位魔王的天女（，指魔王手下的女性眷屬）遙遠地聽到佛陀的授記，更加歡喜，生起了清凈的信心。因為這清凈的信心，她們立即獲得了不忘菩提心三昧。當時，魔王的五百位天女（，指魔王手下的女性眷屬），穿著偏袒右肩的衣服，右膝著地，在魔宮中面向佛陀的方向，合掌恭敬，說了這樣的偈頌： 『一切世間都像盲人一樣沒有眼睛，只有佛陀一人被稱為看見者， 能夠竭盡人天對愛慾的渴求，如來自己得度也度一切眾生。 我們如何才能快速成佛，成為人天恭敬、能夠說法的人？ 女身令人厭惡，應該捨棄，快速接近牟尼（Muni，指釋迦牟尼佛）聽聞正法， 如來擁有最上神通智慧，開示我們，作為殊勝的引導。 持有那無上的覺悟之寶，無垢的妙說如同清凈的明燈， 以殊勝的力量降伏魔障，無人能比，覺悟我們，應當接受授記。』 當時，魔宮的五百位天女（**，指魔王手下的女性眷屬）
【English Translation】 English version Upon hearing the praise of all the Tathagata's merits, they immediately attained the Bodhisattva Samadhi, named 'The Samadhi of the Electric Light that is Apart from All Forms.' At that time, those five hundred celestial women (，referring to female attendants under the demon king) immediately used various heavenly adornments, raining down heavenly fragrances, flowers, and heavenly music, offering them to the World Honored One from afar. It was like rain falling upon the bamboo grove. Because of the Tathagata's divine power, those celestial women could see the World Honored One and his disciples from afar. Upon seeing them, they rejoiced and generated pure faith and the utmost reverence. At that time, the Bhikkhus in the assembly, seeing such a phenomenon in the bamboo grove, became doubtful and asked the Buddha, 'World Honored One! We have never seen or heard of such auspicious signs of fragrant flowers raining down in the bamboo grove before. Could it be that Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) or Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) are manifesting these powers? What is the cause for us to witness such a rare sight?' At that time, the World Honored One told the Bhikkhus, 'It is not these two who are manifesting their supernatural powers. It is the five hundred celestial women (，referring to female attendants under the demon king) of the heavenly demon, who are raining down these fragrant flowers and adornments from their demon palace to offer to me. They will soon come here, and they will all receive the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the unsurpassed, complete, and perfect enlightenment) from me.' At that time, those five hundred celestial women (，referring to female attendants under the demon king) of the demon king, hearing the Buddha's prediction from afar, became even more joyful and generated pure faith. Because of this pure faith, they immediately attained the Samadhi of not forgetting the Bodhi mind. At that time, the five hundred celestial women (，referring to female attendants under the demon king) of the demon king, wearing robes with one shoulder exposed, knelt on their right knees, and facing the direction of the Buddha from their demon palace, respectfully joined their palms and spoke the following verses: 'The whole world is like the blind without eyes, only the Buddha is called the one who sees, Able to exhaust the thirst for love of humans and gods, the Tathagata saves himself and all beings. How can we quickly become Buddhas, respected by humans and gods, and able to preach? The female body is repulsive and should be abandoned, quickly approach Muni (Muni, referring to Shakyamuni Buddha) to hear the true Dharma, The Tathagata possesses the supreme supernatural wisdom, guiding us as the supreme leader. Holding that unsurpassed treasure of enlightenment, the immaculate and wonderful teachings are like a pure lamp, With superior power, subduing demons is unparalleled, awakening us, we should receive the prediction.' At that time, the five hundred celestial women (**，referring to female attendants under the demon king) of the demon palace
從坐而起至魔王所，異口同音，而說是偈：
「如來勝德終不動， 云何于佛而生瞋？ 此身眾苦之所逼， 更起醉慢而自涂， 應舍此瞋決定信， 拔彼生死憍慢泥， 眾生體性佛所知， 我等應往慈悲所。」
爾時，魔王念彼諸女，生於如是增上惡意：「我今應以五種之縛，縛此五百諸妓女等，令住於此，不往佛邊。」此五百女以得如來念力加故，而彼魔王所不能制。
爾時，五百諸妓女等，于彼魔宮欲往佛所。當發足時，魔甚瞋恨，便作是念：「我今自以境界之力制此諸女。」即起非時毗嵐大風遍滿虛空，欲令諸女迷失諸方，還住我宮不見瞿曇。以佛力故，尚不能起微細之風，乃至不能動一毛端，何況無量？
爾時，魔王轉增憂苦，心生悔惱悲泣高聲，喚其諸子及其眷屬。一切魔宮大聲遍滿，而說偈言：
「愛子眷屬悉皆集， 我心熱惱如毒樹， 壞我神通境界力， 美言諂幻釋師子。」
爾時，魔王所有男女並諸眷屬，聞此音聲悉皆馳赴住魔王前。彼眷屬中有一魔子，名曰勝智，合掌住立說如是偈：
「此非劫燒非死相， 何故種種憂惱生？ 此無大力能勝怨， 何故異智似愚癡？」
爾時，魔王說偈報曰：
「今此釋迦子， 坐彼林
【現代漢語翻譯】 現代漢語譯本 她們從座位上站起來，一起走到魔王所在的地方，異口同聲地用偈語說道： 『如來的殊勝功德終究不會動搖，為什麼還要對佛陀生起嗔恨呢？ 這身體已經被各種痛苦所逼迫，更應該捨棄醉態和傲慢，不要再自我矇蔽。 應當捨棄這種嗔恨，堅定地相信佛法，拔除生死輪迴的驕慢污泥。 眾生的本性佛陀完全知曉，我們應該前往慈悲的佛陀那裡。』 當時，魔王想到這些女子，生起了更加強烈的惡意：『我現在應該用五種束縛，把這五百個女子都束縛住，讓她們留在這裡，不要去佛陀那裡。』但這五百個女子因為得到了如來的念力加持，魔王無法控制她們。 當時，這五百個女子在魔宮中想要前往佛陀那裡。當她們抬腳要走的時候，魔王非常嗔恨，就想：『我現在要用我的境界力量來制止這些女子。』於是就颳起了非時的大風，狂風充滿虛空，想要讓這些女子迷失方向，回到他的宮殿，見不到瞿曇（Gautama，釋迦牟尼的姓）。但因為佛陀的力量，他連一絲微風都無法颳起，甚至連一根毫毛都無法動搖，更何況是無量的大風呢？ 當時，魔王更加憂愁痛苦，心中懊悔悲傷，高聲哭泣，呼喚他的兒子和眷屬。整個魔宮都充滿了他的大聲呼喊，他用偈語說道： 『我心愛的兒子和眷屬都聚集過來，我的內心熱惱如同毒樹一般， 破壞了我的神通境界力量，用美好的言辭和諂媚的幻術來欺騙釋迦獅子（釋迦牟尼的尊稱）。』 當時，魔王所有的男女和眷屬，聽到這個聲音都跑到了魔王面前。他的眷屬中有一個魔子，名叫勝智（Shengzhi，意為殊勝的智慧），合掌站立，用偈語說道： 『這不是劫火焚燒，也不是死亡的徵兆，為什麼會產生各種憂愁煩惱呢？ 這裡沒有強大的怨敵可以戰勝，為什麼你的智慧反而像愚癡一樣呢？』 當時，魔王用偈語回答說： 『現在這個釋迦的兒子（指釋迦牟尼），坐在那片樹林里，』
【English Translation】 English version They rose from their seats and together went to where the demon king was, and in unison, they spoke in verse: 'The Tathagata's (如來, Thus Come One, an epithet of the Buddha) supreme virtue is ultimately unshakeable, why then do you harbor anger towards the Buddha? This body is already oppressed by various sufferings, you should abandon your drunken arrogance and not deceive yourself further. You should abandon this anger, firmly believe in the Dharma, and uproot the mud of pride that keeps you in the cycle of birth and death. The Buddha fully knows the nature of all beings, we should go to the compassionate Buddha.' At that time, the demon king, thinking of these women, developed an even stronger malicious intent: 'I should now use five kinds of bonds to bind these five hundred women, making them stay here and not go to the Buddha.' But these five hundred women, having received the power of the Tathagata's mindfulness, could not be controlled by the demon king. At that time, these five hundred women in the demon palace wanted to go to the Buddha. When they lifted their feet to leave, the demon king was very angry and thought: 'I will now use the power of my realm to stop these women.' So he stirred up an untimely great wind, filling the void, wanting to make these women lose their way, return to his palace, and not see Gautama (瞿曇, Gautama, the family name of Shakyamuni). But because of the Buddha's power, he could not even stir up a tiny breeze, not even move a single hair, let alone a boundless wind? At that time, the demon king became even more worried and distressed, his heart filled with remorse and sorrow, and he cried out loudly, calling his sons and retinue. The entire demon palace was filled with his loud cries, and he spoke in verse: 'My beloved sons and retinue, gather here, my heart is burning like a poisonous tree, Destroying my supernatural powers and realm, using beautiful words and flattering illusions to deceive the Lion of Shakya (釋迦獅子, an honorific title for Shakyamuni).' At that time, all the men and women and retinue of the demon king, hearing this voice, rushed to the demon king. Among his retinue was a demon son named Shengzhi (勝智, meaning superior wisdom), who stood with his palms together and spoke in verse: 'This is not the burning of the kalpa (劫, eon) nor a sign of death, why then do you have all kinds of worries and distress? There is no powerful enemy here that can be overcome, why is your wisdom like foolishness?' At that time, the demon king replied in verse: 'Now this son of Shakya (referring to Shakyamuni), is sitting in that forest,'
樹下， 現前有大怨， 云何汝說無？ 彼諂有勝力， 令我心荒怖， 我軍並我子， 如炭入熾火。 名稱勝丈夫， 聰睿多才藝， 現集及未集， 今悉歸依彼。 我怨以詐親， 諂智力甚諍， 高名勝智人， 悉為法鉤牽。 今此諸侍女， 於我無悲心， 見舍昔所愛， 盡往沙門所。 指我以為證， 今日歸依彼， 一切三有地， 諂幻悉令空。 彼雖有大力， 我破令作灰， 我輩一切眾， 應當勤所作。」
爾時，魔王一切諸子，並其內外所有眷屬，悉皆合掌，咸作是言：「我等一切悉皆嚴駕，以神通力而自加被，以此境界示彼令知，退彼釋子令碎如灰。若當勝者我等善好，若不勝者當歸依彼。我等往昔大軍圍繞詣菩提樹，面睹釋子獨一無侶，以神通力，我等軍眾盡皆退壞，況復今時無量徒眾悉皆成就？」
時，魔報言：「且去子輩！若能殺彼沙門瞿曇，當須回還。若不能者，亦須還宮而自守護。」
是時，魔王即以左右十二萬眾，復過此數乃至八萬四千由旬，所有兵眾悉皆遍滿，復以迅疾神通之力，現大黑風，吹大黑雲，雨大炬火，悉皆遍滿一切四洲。復以手擊須彌山王，一切四洲悉皆震動。復出最惡可畏之聲，須彌山王及
【現代漢語翻譯】 現代漢語譯本 在樹下， 眼前明明有大仇敵， 你怎麼說沒有呢？ 那諂媚之人有強大的力量， 使我內心驚恐不安， 我的軍隊和我的兒子們， 都像炭火投入熾熱的火焰中。 那些名聲顯赫的丈夫們， 聰明睿智，多才多藝， 現在已經聚集的和尚未聚集的， 現在都歸順了他。 我的仇敵用虛假的親近來欺騙， 諂媚的智慧力量非常強大， 那些高名望、有智慧的人， 都被他的法鉤牽引。 現在這些侍女們， 對我沒有絲毫的悲憫之心， 看到她們捨棄了過去所愛的人， 都去了沙門那裡。 指著我作為證據， 今天都歸順了他， 一切三有之地， 都被諂媚的幻象弄得空虛。 他雖然有強大的力量， 我也要把他打碎成灰， 我們所有的人， 應當努力去做我們該做的事。
這時，魔王所有的兒子，以及他內外所有的眷屬，都雙手合掌，一起說道：『我們都準備好出發，用神通力來加持自己，用這種境界來展示給他們看，讓那些釋迦牟尼的弟子像灰一樣粉碎。如果能戰勝他們，我們就很好；如果不能戰勝，我們就歸順他們。我們過去曾率領大軍圍攻菩提樹，親眼看到釋迦牟尼獨自一人，沒有同伴，用神通力，我們的大軍全部潰敗，更何況現在有無數的徒眾都已成就？』
這時，魔王說道：『你們先去吧！如果能殺死那個沙門瞿曇，就必須回來。如果不能，也必須回到宮殿保護自己。』
這時，魔王立即率領左右十二萬的軍隊，超過這個數量，甚至達到八萬四千由旬，所有的軍隊都佈滿了各地，又用迅疾的神通之力，現出大黑風，吹起大黑雲，降下大火炬，全部遍佈一切四洲。又用手擊打須彌山王，一切四洲都震動起來。又發出最惡最可怕的聲音，須彌山王和
【English Translation】 English version Under the tree, There is a great enemy right before us, how can you say there is none? That flatterer has great power, causing my heart to be terrified and uneasy, My army and my sons, are like coals thrown into a blazing fire. Those men of great renown, intelligent and skilled in many arts, Those who have already gathered and those who have not yet gathered, now all submit to him. My enemy deceives with false intimacy, the power of flattering wisdom is very strong, Those of high reputation and wisdom, are all drawn by his Dharma hook. Now these maidservants, have no compassion for me, Seeing them abandon their former loves, all go to the Shramana. Pointing to me as evidence, today they all submit to him, All the lands of the three realms, are made empty by the illusions of flattery. Although he has great power, I will break him into ashes, All of us, should strive to do what we ought to do.
At that time, all the sons of the Mara King, along with all their inner and outer retinues, all joined their palms and said together: 'We are all ready to set out, using our supernatural powers to bless ourselves, using this realm to show them, and make those disciples of Shakyamuni shatter like ashes. If we can defeat them, then we are good; if we cannot defeat them, then we will submit to them. In the past, we led a great army to besiege the Bodhi tree, and we saw with our own eyes that Shakyamuni was alone, without companions, and with his supernatural powers, our great army was completely defeated, let alone now when countless followers have all achieved enlightenment?'
At this time, the Mara King said: 'You go first, my sons! If you can kill that Shramana Gautama, you must return. If you cannot, you must also return to the palace and protect yourselves.'
At this time, the Mara King immediately led an army of 120,000 on his left and right, exceeding this number, even reaching 84,000 yojanas, all the troops were spread everywhere, and with swift supernatural power, he manifested a great black wind, blew up great black clouds, and rained down great torches of fire, all of which covered all four continents. He also struck Mount Sumeru with his hand, and all four continents shook. He also emitted the most evil and terrifying sounds, and Mount Sumeru and
諸山王，大地峰石一切驚動。由此震擊小大池河，及大海水悉皆波浪，一切諸龍、大龍、夜叉、大夜叉，見是事已，踴上虛空。此諸魔眾住須彌頂，復擲大石等由旬量，于中摩伽陀國如大暴雨振擊驚動。復雨刀杵撾镵大石、月釤曲撩短槊鐵把虎牙大棒及大月箭，猶如雨下。
爾時，世尊即入碎魔軍場三昧，于虛空中所有兵仗及大炬火變成華雨，所謂優缽羅華雨、波頭摩華雨、俱物頭華雨、分陀利華雨、曼陀羅華雨、摩訶曼陀羅華雨。雨中摩伽陀國，復變可畏驚動之聲，為彼種種微妙音聲，所謂佛聲、法聲、僧聲、波羅蜜聲、神通聲、阿毗跋致聲、受職聲、四魔退聲、往菩提道場聲，乃至取俱聲、不取俱聲。復變此四洲一切大地，所有藥草、叢林、山石、土地皆成七寶。是時，世界無有風塵一切恬靜。
爾時，世尊現其身相，過於梵世自在而轉，從其身份一一諸相，乃至無見頂相，出大光明，遍照三千大千世界，普皆大明。是時，三千大千世界，所有天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽、薜荔多、毗舍阇、鳩槃茶、人、非人等，地獄、畜生、閻羅世界，如是一切，悉見世尊及大光明。
是時，天、龍、夜叉、人非人等，各與若干百千眷屬，地及虛空來詣佛所散華供養，到已，
【現代漢語翻譯】 現代漢語譯本：諸位山王，大地的山峰和巖石都震動起來。由此震動，小池塘、大河流，以及大海的水都掀起波浪。所有的龍、大龍、夜叉（一種守護神）、大夜叉，看到這種情況后，都躍上天空。那些住在須彌山頂的魔眾，又投擲出方圓由旬（古印度長度單位）的大石頭，在摩伽陀國（古印度王國）如同暴雨般猛烈地衝擊，震動不已。他們還降下刀、杵、撾、镵、大石、月牙形的彎刀、短矛、鐵把虎牙大棒以及大月箭，如同下雨一般。 那時，世尊進入了摧毀魔軍的三昧（禪定），在虛空中，所有的兵器和巨大的火焰都變成了花雨，分別是優缽羅花（藍色蓮花）雨、波頭摩花（紅色蓮花）雨、俱物頭花（白色蓮花）雨、分陀利花（白色蓮花）雨、曼陀羅花（天界之花）雨、摩訶曼陀羅花（大曼陀羅花）雨。花雨降落在摩伽陀國，又將可怕的震動之聲，轉變成各種微妙的聲音，分別是佛的聲音、法的聲音、僧的聲音、波羅蜜（到達彼岸）的聲音、神通的聲音、阿毗跋致（不退轉）的聲音、受職的聲音、四魔退散的聲音、前往菩提道場的聲音，乃至取俱（執著）的聲音、不取俱（不執著）的聲音。又將這四大洲的一切大地，所有的藥草、叢林、山石、土地都變成了七寶。這時，世界沒有風塵，一切都平靜下來。 那時，世尊顯現出他的身相，超越了梵天世界，自在地運轉。從他身體的每一個部分，乃至無見頂相（佛頂的肉髻），都發出巨大的光明，普照三千大千世界，到處都是光明。這時，三千大千世界中，所有的天、龍、夜叉、乾闥婆（天樂神）、阿修羅（非天神）、伽樓羅（金翅鳥）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、薜荔多（餓鬼）、毗舍阇（食人鬼）、鳩槃茶（甕形鬼）、人、非人等，地獄、畜生、閻羅世界，所有這些都看到了世尊和他的大光明。 那時，天、龍、夜叉、人非人等，各自帶領著成百上千的眷屬，從地上和虛空中來到佛陀所在之處，散花供養，到達后，
【English Translation】 English version: All the mountain kings, the peaks and rocks of the great earth were shaken. From this shaking, the small ponds, great rivers, and the waters of the great ocean all surged with waves. All the dragons, great dragons, yakshas (a type of guardian spirit), and great yakshas, seeing this, leaped into the sky. Those demons dwelling on the summit of Mount Sumeru, again hurled great stones of yojana (an ancient Indian unit of distance) in size, which struck and shook the kingdom of Magadha (an ancient Indian kingdom) like a violent rain. They also rained down swords, pestles, clubs, chisels, great stones, crescent-shaped scimitars, short spears, iron-handled tiger-tooth clubs, and great moon arrows, like a downpour. At that time, the World Honored One entered the Samadhi (meditative state) of Shattering the Demon Army. In the sky, all the weapons and great flames transformed into showers of flowers, namely, showers of utpala (blue lotus) flowers, padma (red lotus) flowers, kumuda (white lotus) flowers, pundarika (white lotus) flowers, mandara (heavenly) flowers, and maha-mandara (great mandara) flowers. The flower rain fell upon the kingdom of Magadha, and the terrifying sounds of shaking transformed into various subtle sounds, namely, the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of paramita (perfection), the sound of supernatural powers, the sound of avaivartika (non-retrogression), the sound of ordination, the sound of the retreat of the four demons, the sound of going to the Bodhi tree, and even the sound of grasping and the sound of non-grasping. Furthermore, all the herbs, forests, rocks, and lands of the four continents were transformed into the seven treasures. At this time, the world was without wind or dust, and all was tranquil. At that time, the World Honored One manifested his form, transcending the Brahma world, freely moving. From every part of his body, even to the ushnisha (the protuberance on the crown of the Buddha's head), great light emanated, illuminating the three thousand great thousand worlds, everywhere with great brightness. At this time, all the gods, dragons, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), pretas (hungry ghosts), pisachas (flesh-eating demons), kumbhandas (pot-bellied demons), humans, non-humans, and those in hell, the animal realm, and the realm of Yama, all saw the World Honored One and his great light. At that time, the gods, dragons, yakshas, humans, and non-humans, each with hundreds and thousands of attendants, came from the earth and the sky to the place where the Buddha was, scattering flowers as offerings. Having arrived,
右繞讚歎禮拜。是時，地獄及諸畜生閻羅世界，無量百千阿閦毗俱胝那由他等，各自憶念先種善根，稱南無佛陀，惡趣終已，生於天上。
爾時，魔王所有諸子二萬二千並諸眷屬，見佛神變如是相已，各于佛所得希有信，共彼五百魔王妓女禮世尊足，合掌恭敬，以偈讚歎：
「妙色凈身映智海， 名稱高遠無不至， 金色光焰類須彌， 我等無怙歸依彼。 眾生失道無能見， 如來智日能明照， 養護眾生永不退， 親導我等歸依彼。 積集智藏富無量， 解脫心性如虛空， 慈悲潤澤隨機說， 一切成就歸依彼。 生死曠野難濟越， 如來解脫能開示， 巧說因果能顯了， 住第一慈歸依彼。 境界幻炎如水月， 無智翳闇著諸欲， 佛為醫王救世間， 是故我等歸依彼。 佛真法橋渡四流， 富有七財恒資給， 世尊正道示世間， 大悲我親應供養。 我等惡意向如來， 今悉懺悔第一覺， 所有諸惡能永斷， 愿佛受我最上依。 我等悉舍魔部黨， 共發無上菩提心， 普請一切眾生類， 菩提大愿至無餘。 佛能顯示我勝行， 如我所行波羅蜜， 如來所說無異說， 幾法具足到菩提。 所散佛華成華蓋， 示現無量
【現代漢語翻譯】 現代漢語譯本 他們右繞佛陀，讚歎並禮拜。這時，地獄、畜生和閻羅世界中，無數百千阿閦毗俱胝那由他（阿閦毗：數量單位，俱胝：千萬，那由他：億）眾生，各自憶起先前種下的善根，稱念『南無佛陀』（皈依佛陀），結束了惡道輪迴，轉生到天上。
那時，魔王所有的二萬二千個兒子以及他們的眷屬，看到佛陀如此神聖的變化后，都對佛陀生起了稀有的信心，他們與五百魔王一起，禮拜世尊的腳，合掌恭敬，用偈頌讚嘆道：
『您清凈的妙色之身映照著智慧的海洋，您的名聲高遠，無處不至。 您金色的光芒如同須彌山（佛教中的聖山）一般，我們這些無依無靠的人，都歸依于您。 眾生迷失了道路，無法看見真理，而如來的智慧之光能夠照亮一切。 您養護眾生，永不退轉，親自引導我們歸依于您。 您積聚了無量的智慧寶藏，您的解脫心性如同虛空一般。 您以慈悲之心滋潤眾生，隨機說法，一切成就都歸依于您。 生死曠野難以度越，如來您能開示解脫之道。 您巧妙地講述因果，使之顯明，安住于第一慈悲，我們歸依于您。 境界如幻影，如水中月，無智之人被黑暗矇蔽，執著于各種慾望。 佛陀您是醫治世間的醫王，所以我們都歸依于您。 佛陀您是真正的法橋，能渡過四種煩惱的河流，擁有七種聖財，恒常給予眾生。 世尊您為世間指明正道，您的大悲心是我們的親人，我們應當供養您。 我們曾經對如來您懷有惡意，現在都向您懺悔，您是第一覺悟者。 您能永遠斷除一切惡行，愿佛陀您接受我們最上的歸依。 我們都捨棄魔王的黨羽，共同發起無上的菩提心。 普遍邀請一切眾生，共同發願，直至菩提大愿圓滿。 佛陀您能顯示我所修的殊勝之行，如同我所修行的波羅蜜（到達彼岸的方法）。 如來您所說的話語沒有虛妄，請問要具備多少法才能到達菩提？' 他們所散的佛花形成華蓋，展現出無量的...
【English Translation】 English version They circumambulated the Buddha to the right, praised and bowed in reverence. At that time, in the hells, among the animals, and in the realm of Yama, countless hundreds of thousands of Akshobhya kotis nayutas (Akshobhya: a large number, koti: ten million, nayuta: one hundred million) of beings, each recalling the good roots they had previously planted, recited 『Namo Buddhaya』 (Homage to the Buddha), and having ended their evil destinies, were reborn in the heavens.
Then, all twenty-two thousand sons of the Mara King and their retinues, seeing the Buddha's divine transformations, developed rare faith in the Buddha. Together with the five hundred Mara Kings, they bowed at the feet of the World Honored One, joined their palms in reverence, and praised him with verses:
『Your pure and wondrous form reflects the ocean of wisdom, your name is far-reaching, reaching everywhere. Your golden radiance is like Mount Sumeru (a sacred mountain in Buddhism), we who are without refuge, take refuge in you. Beings have lost their way and cannot see the truth, but the sun of the Tathagata's wisdom can illuminate all. You nurture beings, never retreating, personally guiding us to take refuge in you. You have accumulated immeasurable treasures of wisdom, your liberated mind is like the void. You nourish beings with compassion, teaching according to their needs, all accomplishments take refuge in you. The wilderness of birth and death is difficult to cross, the Tathagata, you can reveal the path to liberation. You skillfully explain cause and effect, making it clear, abiding in the first compassion, we take refuge in you. Realms are like illusions, like the moon in water, the ignorant are blinded by darkness, clinging to desires. Buddha, you are the king of physicians who heals the world, therefore we all take refuge in you. Buddha, you are the true bridge of Dharma, able to cross the four rivers of affliction, possessing the seven noble treasures, constantly providing for beings. World Honored One, you show the right path to the world, your great compassion is our kin, we should make offerings to you. We once harbored ill will towards the Tathagata, now we repent to you, you are the first enlightened one. You can forever cut off all evil deeds, may the Buddha accept our supreme refuge. We all abandon the Mara's party, together we generate the supreme Bodhi mind. We universally invite all beings, to jointly make vows, until the great Bodhi vow is fulfilled. Buddha, you can reveal the superior practices I have cultivated, like the paramitas (methods to reach the other shore) I have practiced. The words spoken by the Tathagata are without falsehood, how many dharmas must one possess to reach Bodhi?』 The flowers they scattered to the Buddha formed a canopy, revealing immeasurable...
諸剎土， 我今頂禮兩足尊， 愿涅槃樂利世間。」
爾時，一切魔諸眷屬並魔妓女，各持天華遙散佛上，以佛世尊神力加故，變成華蓋，遍覆十方無量俱胝那由他百千恒河沙諸佛剎土。復過此數，變成華蓋，遍覆十方現在諸佛，于虛空中鄰蓋佛頂。
時，彼魔王五百妓女並諸眷屬，一切悉見十方無量阿僧祇諸佛剎土安隱說法，及見彼佛眷屬圍繞眾坐微妙威儀熾盛，及見華蓋住上虛空鄰覆佛頂。彼彼諸佛皆同一色，形相示現悉皆同等，唯彼世尊在師子座，種種眷屬功德莊嚴所現不同。又聞諸佛音聲遍滿句義說法，此魔眷屬以佛世尊念所加故，得見如是神通變化。既見此已，第一愛樂生清凈信，禮佛足已，佛前聽法。
爾時，魔王所有諸子，並諸眷屬十二頻婆羅，退還魔宮，白魔王言：「我等廣作如此惡事，乃至不能毀壞瞿曇一毛孔等。」爾時，復有二萬諸魔歸依如來佛前聽法。
爾時，魔王既失威德，復大瞋怒，發如是言：「我於今日無異覺意，乃至不能誅滅釋種所生之子令彼滅壞。云何此住？」便還魔宮，入憂惱室，默然而坐。
寶星陀羅尼經卷第一 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第二
唐天竺三藏波羅頗蜜多羅譯
【現代漢語翻譯】 現代漢語譯本：遍佈所有佛土，我今天頂禮至尊佛陀，愿涅槃的喜樂利益世間。 那時，所有的魔及其眷屬和魔女們，各自拿著天花遙遠地散在佛的上方，因為佛世尊的神力加持，這些花變成了華蓋，遍佈十方無量俱胝那由他百千恒河沙數的所有佛土。又超過這個數量，花變成了華蓋，遍佈十方現在的所有佛，在虛空中緊鄰著佛頂覆蓋著。 當時，那位魔王和他的五百魔女以及所有眷屬，都看見十方無量阿僧祇（無數）的佛土安穩地說法，並且看見那些佛的眷屬圍繞著他們坐著，威儀莊嚴，光芒熾盛，還看見華蓋停留在上方的虛空中，緊鄰著佛頂覆蓋著。那些佛都呈現相同的顏色，顯現的形相也都相同，只有那位世尊在獅子座上，種種眷屬的功德莊嚴所顯現的不同。又聽見諸佛的聲音遍滿，宣說句義，這些魔的眷屬因為佛世尊的念力加持，得以看見這樣的神通變化。看見這些后，他們生起了第一的愛樂和清凈的信心，禮拜佛足后，在佛前聽法。 那時，魔王所有的兒子，以及所有眷屬十二頻婆羅（一種數量單位），退回魔宮，對魔王說：『我們廣泛地做了如此多的惡事，甚至不能毀壞瞿曇（釋迦牟尼佛的姓）的一根毛孔等。』那時，又有兩萬魔歸依如來，在佛前聽法。 那時，魔王失去了威德，又大發瞋怒，說出這樣的話：『我今天沒有別的想法，甚至不能誅滅釋迦種族所生的兒子，讓他滅亡。這怎麼能容忍？』便回到魔宮，進入憂惱室，默默地坐著。
【English Translation】 English version: In all Buddha lands, I now bow in reverence to the Two-Footed Honored One, wishing the bliss of Nirvana to benefit the world. At that time, all the demons, their retinues, and demonesses, each holding celestial flowers, scattered them from afar above the Buddha. Due to the Buddha's divine power, these flowers transformed into canopies, covering all the Buddha lands in the ten directions, countless kotis, nayutas, hundreds of thousands, and Ganges sands. Exceeding this number, the flowers transformed into canopies, covering all the Buddhas present in the ten directions, closely covering the Buddha's crowns in the void. Then, that demon king, along with his five hundred demonesses and all his retinue, all saw the countless asamkhya (innumerable) Buddha lands in the ten directions peacefully expounding the Dharma. They also saw the retinues of those Buddhas sitting around them, with majestic demeanor and blazing radiance. They also saw the canopies resting in the void above, closely covering the Buddha's crowns. Those Buddhas all appeared in the same color, and their forms were all identical. Only that World Honored One on the lion throne, with the various merits and adornments of his retinue, appeared different. They also heard the voices of the Buddhas pervading everywhere, expounding the meaning of the Dharma. These demons and their retinues, due to the Buddha's power of mindfulness, were able to see such miraculous transformations. Having seen this, they generated the foremost love and pure faith, and after bowing at the Buddha's feet, they listened to the Dharma before the Buddha. At that time, all the sons of the demon king, along with all the retinue of twelve pimbara (a unit of quantity), retreated to the demon palace and said to the demon king, 'We have extensively committed so many evil deeds, yet we cannot even destroy a single pore of Gautama (Buddha's family name).' At that time, another twenty thousand demons took refuge in the Tathagata and listened to the Dharma before the Buddha. At that time, the demon king, having lost his power and virtue, became greatly enraged and uttered these words: 'I have no other intention today, not even to destroy the son born of the Shakya lineage, to cause his demise. How can this be tolerated?' He then returned to the demon palace, entered the chamber of sorrow, and sat in silence.
本事品第二
時魔妓女及魔王諸子並其眷屬，白佛言：「希有，婆伽婆！我等今者志求如是相、如是乘、如是辯才智慧、如是神通大悲方便。希有，婆伽婆！具足如是智慧方便神通等法。婆伽婆！具足幾法能令菩薩摩訶薩遠離惡友，速得阿耨多羅三藐三菩提？」
佛言：「善男子！若菩薩摩訶薩能具四法遠離惡友，速疾當得阿耨多羅三藐三菩提。何等為四？一者不取、二者不說、三者不見、四者空無分別。
「善男子！云何不取？所謂不取一切法，無一法可得，不受不捨，不可非不可，不建立不念著，不分別非不分別。所謂行檀波羅蜜，不取檀波羅蜜果，不受不捨，不可非不可，不立不著，不分別非不分別，乃至行般若波羅蜜亦復如是，不分別非不分別。
「複次，善男子！云何不說？所謂不說眾生可得，不說命者，不說壽者，不說人，不說眾生界可得，不說有意有所取，乃至不分別非不分別。
「複次，善男子！云何不見？所謂不見色聲香味觸法，不取色聲香味觸法，乃至不分別非不分別。
「複次，善男子！云何空無分別？所謂一切三世三界陰界入等因緣果報，所緣之法無起無依，無有生相不取不捨，乃至不分別非不分別。何以故？舍離一切行一切持一切身，及分別
【現代漢語翻譯】 現代漢語譯本 本事品第二 當時，魔（Mara，佛教中阻礙修行的惡神）及其魔王（Mara Raja，魔的統治者）的眾多兒子和眷屬，向佛陀說道：『稀有啊，婆伽婆（Bhagavan，佛陀的尊稱）！我們現在立志追求這樣的相（lakshana，特徵），這樣的乘（yana，修行方法），這樣的辯才智慧，以及這樣的神通大悲方便。稀有啊，婆伽婆！您具足這樣的智慧、方便和神通等法。婆伽婆！具足哪些法能使菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）遠離惡友，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』 佛陀說：『善男子！如果菩薩摩訶薩能夠具足四法，就能遠離惡友，迅速證得阿耨多羅三藐三菩提。是哪四法呢？第一是不取，第二是不說，第三是不見，第四是空無分別。 『善男子！什麼是不取呢？就是不執取一切法，認為沒有一法可以得到，不接受也不捨棄，不可說是存在也不可說是不存在，不建立也不執著，不分別也不非分別。例如，在行檀波羅蜜（Dāna pāramitā，佈施波羅蜜）時，不執取檀波羅蜜的果報，不接受也不捨棄，不可說是存在也不可說是不存在，不建立也不執著，不分別也不非分別。乃至行般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）也是如此，不分別也不非分別。 『其次，善男子！什麼是不說呢？就是不說眾生可以得到，不說命者，不說壽者，不說人，不說眾生界可以得到，不說有意有所執取，乃至不分別也不非分別。 『其次，善男子！什麼是不見呢？就是不見色、聲、香、味、觸、法，不執取色、聲、香、味、觸、法，乃至不分別也不非分別。 『其次，善男子！什麼是空無分別呢？就是一切三世（過去、現在、未來）、三界（欲界、色界、無色界）、陰（skandha，五蘊）、界（dhātu，十八界）、入（āyatana，十二入）等因緣果報，所緣之法無起無依，沒有生相，不執取也不捨棄，乃至不分別也不非分別。為什麼呢？因為舍離一切行、一切持、一切身，以及分別。
【English Translation】 English version Chapter Two: The Deeds At that time, Mara (the evil deity who obstructs spiritual practice in Buddhism) and the many sons of Mara Raja (the king of Mara) along with their retinues, said to the Buddha: 'Rare indeed, O Bhagavan (the Blessed One, an epithet for the Buddha)! We now aspire to attain such characteristics (lakshana), such a vehicle (yana), such eloquence and wisdom, and such miraculous powers, great compassion, and skillful means. Rare indeed, O Bhagavan! You are endowed with such wisdom, skillful means, and miraculous powers. O Bhagavan! What qualities must a Bodhisattva Mahasattva (a great Bodhisattva) possess to be able to stay away from bad companions and quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The Buddha said: 'Good men! If a Bodhisattva Mahasattva can possess four qualities, they can stay away from bad companions and quickly attain Anuttara-samyak-sambodhi. What are these four? First, not grasping; second, not speaking; third, not seeing; and fourth, emptiness without discrimination.' 'Good men! What is not grasping? It is not grasping any dharma (phenomena), considering that no dharma can be obtained, neither accepting nor rejecting, neither saying it exists nor that it does not exist, neither establishing nor clinging, neither discriminating nor not discriminating. For example, when practicing Dāna pāramitā (the perfection of giving), one does not grasp the fruit of Dāna pāramitā, neither accepting nor rejecting, neither saying it exists nor that it does not exist, neither establishing nor clinging, neither discriminating nor not discriminating. Likewise, when practicing Prajñā pāramitā (the perfection of wisdom), one does not discriminate nor not discriminate.' 'Furthermore, good men! What is not speaking? It is not speaking of a sentient being that can be obtained, not speaking of a life-giver, not speaking of a life-span, not speaking of a person, not speaking of a realm of sentient beings that can be obtained, not speaking of having intention or grasping, and not discriminating nor not discriminating.' 'Furthermore, good men! What is not seeing? It is not seeing form, sound, smell, taste, touch, or dharma, not grasping form, sound, smell, taste, touch, or dharma, and not discriminating nor not discriminating.' 'Furthermore, good men! What is emptiness without discrimination? It is that all causes and conditions, and their results, of the three times (past, present, future), the three realms (desire realm, form realm, formless realm), the skandhas (aggregates), the dhātus (elements), the āyatanas (sense bases), etc., all objects of perception are without arising or dependence, without the characteristic of birth, neither grasping nor rejecting, and not discriminating nor not discriminating. Why is this so? Because one has abandoned all actions, all holdings, all bodies, and all discriminations.'
不分別故，一切智智相應不可得故，當如是行。所以者何？善男子！一切法及一切智，乃至無聲無相無字無愿，無生無滅無體無著無緣無我，不可見寂靜，離相離念離滅，無闇無明無處所無境界，無根本無伴助，不可思不可量，無貪無慳無行無說，無深無淺無受無依，無識無取無影無一念頃，無分齊無所有畢竟無所有。何以故？一切智等猶如虛空，相應不可得故，不立相應，不取相應，不行相應，若相應若不相應，不分別非不分別，當如是行。
「善男子！是名具足四法，能令菩薩摩訶薩遠離惡友，速疾當得阿耨多羅三藐三菩提。善男子！所有一切內外境界，若以一切智智觀察推求依持建立，著此二相以意分別，起二著故，彼便遠離一切智也。云何二相？若觀察入等，取立相二是名遠離一切智也。若取立行果是二分別。于諸眾生有取立相是二分別。開示施設語言之道，建立總持音聲之法，以智觀察是斷是常，是二分別。眾生壽命養育人丈夫，作使作想建立依持，是二分別。此彼所有建立籌量不建立籌量，是二分別。若以一切智智觀察三世，推求我作集業所作，彼此立取是二分別。若以分別有二相者，則不能得一切智也。
「善男子！如寒求火而返取地，如渴求飲而返取火，如饑求食而返取石，如莊求華而
【現代漢語翻譯】 現代漢語譯本：因為沒有分別的緣故，一切智慧與智慧的相應是不可得的，應當這樣修行。這是什麼原因呢？善男子！一切法以及一切智慧，乃至無聲無相無字無愿，無生無滅無體無執著無因緣無我，不可見寂靜，遠離相、遠離念、遠離滅，沒有黑暗沒有光明沒有處所沒有境界，沒有根本沒有伴助，不可思議不可衡量，沒有貪婪沒有吝嗇沒有行為沒有言說，沒有深淺沒有感受沒有依靠，沒有意識沒有取捨沒有影子沒有一念之間，沒有界限沒有所有畢竟沒有所有。為什麼呢？一切智慧等同於虛空，相應是不可得的，所以不建立相應，不執取相應，不實行相應，無論是相應還是不相應，不分別還是不不分別，都應當這樣修行。 善男子！這叫做具足四法，能夠使菩薩摩訶薩遠離惡友，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。善男子！所有一切內外境界，如果用一切智慧觀察、推求、依持、建立，執著于這兩種相，以意念分別，產生兩種執著，那麼他就遠離了一切智慧。哪兩種相呢？如果觀察進入等等，執取建立相，這兩種就是遠離一切智慧。如果執取建立行為的結果，這是兩種分別。對於眾生有執取建立相，這是兩種分別。開示施設語言之道，建立總持音聲之法，用智慧觀察是斷還是常，這是兩種分別。眾生壽命、養育人、丈夫，作為使者、作為想法、建立依持，這是兩種分別。此彼所有建立衡量、不建立衡量，這是兩種分別。如果用一切智慧觀察三世，推求我所作、集業所作，彼此建立執取，這是兩種分別。如果用分別有二相，就不能證得一切智慧。 善男子！如同寒冷的人尋求火卻反而取地，如同口渴的人尋求飲水卻反而取火，如同飢餓的人尋求食物卻反而取石頭，如同想要裝飾的人尋求花卻反而取荊棘，如同想要光明的人卻反而進入黑暗，如同想要智慧的人卻反而執著于分別，如同想要解脫的人卻反而執著于生死，如同想要涅槃的人卻反而執著於世間，如同想要安樂的人卻反而執著于痛苦，如同想要清凈的人卻反而執著于污垢，如同想要無為的人卻反而執著于有為，如同想要無相的人卻反而執著于有相，如同想要無生的人卻反而執著于生，如同想要無滅的人卻反而執著于滅，如同想要無我的人卻反而執著於我，如同想要空性的人卻反而執著于實有，如同想要無所得的人卻反而執著于所得，如同想要無執著的人卻反而執著于執著，如同想要無分別的人卻反而執著于分別，如同想要無戲論的人卻反而執著於戲論，如同想要無煩惱的人卻反而執著于煩惱，如同想要無障礙的人卻反而執著于障礙，如同想要無染污的人卻反而執著于染污，如同想要無繫縛的人卻反而執著于繫縛，如同想要無所畏懼的人卻反而執著于畏懼，如同想要無顛倒的人卻反而執著于顛倒，如同想要無虛妄的人卻反而執著于虛妄，如同想要無欺騙的人卻反而執著于欺騙，如同想要無疑惑的人卻反而執著于疑惑，如同想要無障礙的人卻反而執著于障礙，如同想要無繫縛的人卻反而執著于繫縛，如同想要無所畏懼的人卻反而執著于畏懼，如同想要無顛倒的人卻反而執著于顛倒，如同想要無虛妄的人卻反而執著于虛妄，如同想要無欺騙的人卻反而執著于欺騙，如同想要無疑惑的人卻反而執著于疑惑，如同想要無障礙的人卻反而執著于障礙，如同想要無繫縛的人卻反而執著于繫縛，如同想要無所畏懼的人卻反而執著于畏懼，如同想要無顛倒的人卻反而執著于顛倒，如同想要無虛妄的人卻反而執著于虛妄，如同想要無欺騙的人卻反而執著于欺騙，如同想要無疑惑的人卻反而執著于疑惑。
【English Translation】 English version: Because there is no differentiation, the correspondence of all wisdom and wisdom is unattainable, one should practice in this way. Why is that? Good man! All dharmas and all wisdom, even to the point of being without sound, without form, without words, without wishes, without birth, without death, without substance, without attachment, without conditions, without self, invisible, tranquil, detached from form, detached from thought, detached from cessation, without darkness, without light, without place, without realm, without root, without companion, inconceivable, immeasurable, without greed, without stinginess, without action, without speech, without depth, without shallowness, without feeling, without reliance, without consciousness, without grasping, without shadow, without a moment, without limit, without anything, ultimately without anything. Why is that? All wisdom is like empty space, correspondence is unattainable, therefore, one does not establish correspondence, does not grasp correspondence, does not practice correspondence, whether it is correspondence or non-correspondence, whether it is differentiation or non-differentiation, one should practice in this way. Good man! This is called possessing four qualities, which can enable a Bodhisattva Mahasattva to stay away from bad friends and quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Good man! All internal and external realms, if one observes, seeks, relies on, and establishes them with all wisdom, clinging to these two aspects, differentiating with intention, and giving rise to two attachments, then one is far away from all wisdom. What are the two aspects? If one observes entering, etc., and grasps the established aspect, these two are what is far away from all wisdom. If one grasps the result of established actions, these are two differentiations. For sentient beings, having the aspect of grasping and establishing, these are two differentiations. To reveal and establish the path of language, to establish the dharma of holding all sounds, to observe with wisdom whether it is annihilation or permanence, these are two differentiations. The life of sentient beings, nurturing people, husbands, acting as messengers, as thoughts, establishing reliance, these are two differentiations. Establishing and measuring this and that, not establishing and measuring, these are two differentiations. If one observes the three times with all wisdom, seeking what I have done, what has been accumulated, establishing and grasping each other, these are two differentiations. If one differentiates with two aspects, then one cannot attain all wisdom. Good man! It is like a cold person seeking fire but instead taking earth, like a thirsty person seeking drink but instead taking fire, like a hungry person seeking food but instead taking stone, like a person seeking flowers for decoration but instead taking thorns, like a person seeking light but instead entering darkness, like a person seeking wisdom but instead clinging to differentiation, like a person seeking liberation but instead clinging to birth and death, like a person seeking Nirvana but instead clinging to the world, like a person seeking happiness but instead clinging to suffering, like a person seeking purity but instead clinging to defilement, like a person seeking non-action but instead clinging to action, like a person seeking non-form but instead clinging to form, like a person seeking non-birth but instead clinging to birth, like a person seeking non-death but instead clinging to death, like a person seeking non-self but instead clinging to self, like a person seeking emptiness but instead clinging to substantiality, like a person seeking non-attainment but instead clinging to attainment, like a person seeking non-attachment but instead clinging to attachment, like a person seeking non-differentiation but instead clinging to differentiation, like a person seeking non-conceptualization but instead clinging to conceptualization, like a person seeking non-affliction but instead clinging to affliction, like a person seeking non-obstacle but instead clinging to obstacle, like a person seeking non-contamination but instead clinging to contamination, like a person seeking non-bondage but instead clinging to bondage, like a person seeking non-fear but instead clinging to fear, like a person seeking non-inversion but instead clinging to inversion, like a person seeking non-falsity but instead clinging to falsity, like a person seeking non-deception but instead clinging to deception, like a person seeking non-doubt but instead clinging to doubt, like a person seeking non-obstacle but instead clinging to obstacle, like a person seeking non-bondage but instead clinging to bondage, like a person seeking non-fear but instead clinging to fear, like a person seeking non-inversion but instead clinging to inversion, like a person seeking non-falsity but instead clinging to falsity, like a person seeking non-deception but instead clinging to deception, like a person seeking non-doubt but instead clinging to doubt, like a person seeking non-obstacle but instead clinging to obstacle, like a person seeking non-bondage but instead clinging to bondage, like a person seeking non-fear but instead clinging to fear, like a person seeking non-inversion but instead clinging to inversion, like a person seeking non-falsity but instead clinging to falsity, like a person seeking non-deception but instead clinging to deception, like a person seeking non-doubt but instead clinging to doubt.
返取衣，如薰求香而返取尸，如行求衣而返取垢，如涂求香而返取空；如是，如是！善男子！若行執著觀察是身取立相二，求一切智者，徒捐精進無道無果。」
爾時，眾中有一菩薩名曰持智，從坐而起，於世尊前曲躬合掌，作如是言：「婆伽婆！若法不可說，彼不能得菩提？」
佛言：「汝今當知，無得菩提，亦無菩提可說。善男子！諦聽！諦聽！汝問如是，如汝所樂，隨汝意說。若所有物，若一切智，有性有相有名字耶？」
持智菩薩白佛言：「不也。婆伽婆！若有言說即墮常見，若無言說即墮斷見，乃至中道亦不可得。非有非無，不取不著，不生不壞，過阿僧祇不可量不可數，無闇無明，若如是觀乃得菩提。」
電慧菩薩言：「婆伽婆！無來無去，如是善知，如是善入，乃得菩提。」
毗盧遮那菩薩言：「如是，婆伽婆！法不到相非不到相，非得時非不得時，非作證非不作證，非滅非不滅，非三世非不三世，非三乘非不三乘，亦非行愿合集稱量可得；如是知者，乃得菩提。」
地慧菩薩言：「婆伽婆！若一切法，非三界非三結，非三明非三乘，非陰界入，非分別非不分別，非減非增無有合集；如是知已，乃得菩提。」
金剛慧菩薩言：「凡夫法聖人法，學法無學法
{ "translations": [ "現代漢語譯本：就像取回衣服，卻像薰香一樣取回屍體；就像行走尋找衣服，卻取回污垢；就像塗抹尋找香氣，卻取回空無。就是這樣，就是這樣！善男子！如果執著于觀察這個身體，並以此建立『我』和『我的』的觀念，那麼追求一切智慧的人，只會徒勞地浪費精力，既沒有道，也沒有果。」 , "當時，大眾中有一位菩薩，名叫持智（持有智慧），他從座位上站起來，在世尊面前彎腰合掌，這樣說道：『婆伽婆（世尊）！如果法是不可說的，那麼他能獲得菩提（覺悟）嗎？』", "佛說：『你現在應當知道，沒有獲得菩提這回事，也沒有菩提可以被說。善男子！仔細聽！仔細聽！你這樣問，就如你所愿，隨你的意思說。如果所有事物，如果一切智慧，有自性、有相狀、有名字嗎？』", "持智菩薩對佛說：『不是的，婆伽婆！如果有言說，就落入常見（執著于永恒不變的觀點）；如果沒有言說，就落入斷見（執著於一切皆無的觀點），甚至連中道（不偏執于兩端的觀點）也無法獲得。既非有也非無，不執取也不執著，不生也不滅，超越了無數阿僧祇（極大的數字），無法衡量也無法計數，沒有黑暗也沒有光明。如果這樣觀察，才能獲得菩提。』", "電慧菩薩說：『婆伽婆！無來無去，這樣善於瞭解，這樣善於進入，才能獲得菩提。』", "毗盧遮那菩薩說：『是的，婆伽婆！法不是到達的相，也不是沒有到達的相；不是獲得的時候，也不是沒有獲得的時候；不是作證，也不是不作證；不是滅，也不是不滅；不是三世（過去、現在、未來），也不是不三世；不是三乘（聲聞乘、緣覺乘、菩薩乘），也不是不三乘；也不是通過修行、願力、集合、衡量可以得到的。像這樣瞭解，才能獲得菩提。』", "地慧菩薩說：『婆伽婆！如果一切法，不是三界（欲界、色界、無色界），不是三結（貪、嗔、癡），不是三明（宿命明、天眼明、漏盡明），不是三乘，不是陰界入（五蘊、十二處、十八界），不是分別，也不是不分別，不是減少，也不是增加，沒有集合。像這樣瞭解，才能獲得菩提。』", "金剛慧菩薩說：『凡夫的法，聖人的法，有學的法，無學的法』" ], "english_translations": [ "English version: 'Like taking back clothes, yet like seeking fragrance and taking back a corpse; like walking seeking clothes, yet taking back dirt; like applying seeking fragrance, yet taking back emptiness. Thus, thus! Good man! If one clings to observing this body and establishes the notions of 『I』 and 『mine,』 those who seek all wisdom will only waste their efforts in vain, having neither the path nor the fruit.'", "At that time, among the assembly, there was a Bodhisattva named Dhrtimati (Holder of Wisdom), who rose from his seat, bowed and joined his palms before the World Honored One, and said: 『Bhagavan (World Honored One)! If the Dharma is inexpressible, can one attain Bodhi (Enlightenment)?』", "The Buddha said: 『You should know now that there is no attainment of Bodhi, nor is there Bodhi that can be spoken of. Good man! Listen carefully! Listen carefully! You ask thus, as you wish, speak as you please. If all things, if all wisdom, have a nature, a form, a name?』", "Bodhisattva Dhrtimati said to the Buddha: 『No, Bhagavan! If there is speech, one falls into the view of permanence (clinging to the idea of eternal unchanging); if there is no speech, one falls into the view of annihilation (clinging to the idea that everything is nothing), and even the Middle Way (the view that avoids both extremes) cannot be attained. Neither being nor non-being, neither grasping nor clinging, neither arising nor ceasing, beyond countless Asankhyeyas (immeasurable numbers), immeasurable and uncountable, without darkness and without light. If one observes thus, then one attains Bodhi.』", "Bodhisattva Vidyutprabha (Radiant Wisdom) said: 『Bhagavan! Without coming and without going, thus knowing well, thus entering well, one attains Bodhi.』", "Bodhisattva Vairocana said: 『Yes, Bhagavan! The Dharma is neither the aspect of arriving nor the aspect of not arriving; neither the time of attainment nor the time of non-attainment; neither witnessing nor not witnessing; neither cessation nor non-cessation; neither the three times (past, present, future) nor not the three times; neither the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva) nor not the three vehicles; nor can it be attained through practice, vows, collection, or measurement. Knowing thus, one attains Bodhi.』", "Bodhisattva Bhumiprabha (Earth Wisdom) said: 『Bhagavan! If all Dharmas are neither the three realms (desire realm, form realm, formless realm), nor the three fetters (greed, hatred, delusion), nor the three knowledges (knowledge of past lives, divine eye, extinction of outflows), nor the three vehicles, nor the skandhas, ayatanas, and dhatus (aggregates, sense bases, elements), nor discrimination, nor non-discrimination, neither decreasing nor increasing, without collection. Knowing thus, one attains Bodhi.』", "Bodhisattva Vajramati (Diamond Wisdom) said: 『The Dharma of ordinary beings, the Dharma of sages, the Dharma of those in training, the Dharma of those beyond training』" ] }
，聲聞法辟支佛法，非分別非不分別，亦非合集稱量之所能知；如是知者，乃得菩提。」
堅慧菩薩言：「如如寂靜，如如觀察，不捨不住，乃得菩提。」
寶手菩薩言：「若一切法不生不到不時，無分別相，乃得菩提。」
不思議慧菩薩言：「若以觀察三界心計入在心，是名二心。如是二心觀察不可得者，以無所得，乃得菩提。」
退怨菩薩言：「若一切法，無著、無貪、無舍、無礙、無愿、無癡、無執、無放，乃得菩提。」
蓮華藏菩薩言：「若罪福性等入是如法，深忍不著我我所作，非分別非不分別，如是觀者，乃得菩提。」
月光菩薩言：「若觀一切法，聚散隨緣，無有自性，猶如水月；如是解已，乃得菩提。」
虛空慧菩薩言：「若一切諸法，有闇有明有生有滅有增有減，不于諸心數法而起分別；如是知者，乃得菩提。」
無盡慧菩薩言：「若修習三輪清凈波羅蜜，相應不可得，不染非不染；如是修者，乃得菩提。」
彌勒菩薩言：「若不緣不受三界依止、梵住依止，乃得菩提。」
文殊師利菩薩言：「婆伽婆！若解甚深一法門者，於一切法不染非不染，一法門者所謂無我。了彼一法不覺不觀，無有將來亦無送去，亦無可聚、可散、可明、
【現代漢語翻譯】 現代漢語譯本：聲聞乘（Sravaka-yana，指聽聞佛法而修行的弟子）的法和辟支佛乘（Pratyekabuddha-yana，指不需依師教導，自己開悟的修行者）的法，既不是分別的，也不是不分別的，也不是通過合集稱量所能瞭解的；像這樣理解的人，才能獲得菩提（Bodhi，指覺悟）。 堅慧菩薩說：『如如（Tathata，指真如實相）寂靜，如如觀察，不執著也不停留，才能獲得菩提。』 寶手菩薩說：『如果一切法不生、不到、不時，沒有分別的相狀，才能獲得菩提。』 不思議慧菩薩說：『如果以觀察三界（Trailokya，指欲界、色界、無色界）的心計入心中，這叫做二心。如果觀察這二心不可得，因為無所得，才能獲得菩提。』 退怨菩薩說：『如果一切法，沒有執著、沒有貪婪、沒有捨棄、沒有障礙、沒有願望、沒有愚癡、沒有執取、沒有放縱，才能獲得菩提。』 蓮華藏菩薩說：『如果罪福的性質平等，進入這種如法的狀態，深深地忍耐，不執著於我以及我所擁有的，既不是分別的，也不是不分別的，像這樣觀察的人，才能獲得菩提。』 月光菩薩說：『如果觀察一切法，聚合和消散都隨因緣而變化，沒有自性，就像水中的月亮一樣；像這樣理解之後，才能獲得菩提。』 虛空慧菩薩說：『如果一切諸法，有黑暗有光明，有生有滅，有增加有減少，不對於各種心數法（Citta-samprayukta-dharma，指與心相應的法）而產生分別；像這樣理解的人，才能獲得菩提。』 無盡慧菩薩說：『如果修習三輪清凈（Tri-mandala-parisuddhi，指施者、受者、所施之物皆清凈）的波羅蜜（Paramita，指到達彼岸的方法），相應而不可得，不被污染也不是不被污染；像這樣修行的人，才能獲得菩提。』 彌勒菩薩說：『如果不緣取、不接受三界所依止的，以及梵住（Brahmavihara，指慈、悲、喜、舍四種無量心）所依止的，才能獲得菩提。』 文殊師利菩薩說：『世尊（Bhagavan，指佛陀）！如果理解甚深的一個法門，對於一切法不被污染也不是不被污染，這一個法門就是無我（Anatman，指沒有永恒不變的自我）。瞭解這一個法門，不覺知也不觀察，沒有將來也沒有送去，也沒有可以聚合、可以消散、可以明亮、
【English Translation】 English version: The Dharma of Sravaka-yana (the vehicle of disciples who learn by hearing the teachings) and the Dharma of Pratyekabuddha-yana (the vehicle of those who attain enlightenment on their own without a teacher), are neither with distinctions nor without distinctions, nor can they be known by gathering and measuring; one who knows thus, attains Bodhi (enlightenment). Bodhisattva Firm Wisdom said: 'As is stillness, as is observation, without abandoning or dwelling, one attains Bodhi.' Bodhisattva Jewel Hand said: 'If all dharmas do not arise, do not arrive, and are not in time, without the appearance of distinctions, one attains Bodhi.' Bodhisattva Inconceivable Wisdom said: 'If one takes the mind that observes the three realms (Trailokya, the realms of desire, form, and formlessness) and places it in the mind, this is called two minds. If one observes that these two minds are unattainable, because there is nothing to be attained, one attains Bodhi.' Bodhisattva Retreated from Resentment said: 'If all dharmas are without attachment, without greed, without abandonment, without obstruction, without desire, without ignorance, without grasping, without indulgence, one attains Bodhi.' Bodhisattva Lotus Treasury said: 'If the nature of merit and demerit is equal, entering this suchness of Dharma, deeply enduring without attachment to self or what belongs to self, neither with distinctions nor without distinctions, one who observes thus, attains Bodhi.' Bodhisattva Moonlight said: 'If one observes all dharmas, their gathering and scattering follow conditions, without self-nature, like the moon in water; having understood thus, one attains Bodhi.' Bodhisattva Space Wisdom said: 'If all dharmas have darkness and light, have arising and ceasing, have increase and decrease, without making distinctions regarding the various mental factors (Citta-samprayukta-dharma, dharmas associated with the mind); one who knows thus, attains Bodhi.' Bodhisattva Endless Wisdom said: 'If one cultivates the Paramita (perfections) of the three wheels of purity (Tri-mandala-parisuddhi, the purity of the giver, the receiver, and the gift), corresponding yet unattainable, neither defiled nor undefiled; one who cultivates thus, attains Bodhi.' Bodhisattva Maitreya said: 'If one does not rely on or accept the support of the three realms, nor the support of the Brahma-viharas (the four immeasurables of loving-kindness, compassion, joy, and equanimity), one attains Bodhi.' Bodhisattva Manjushri said: 'Bhagavan (the Blessed One, referring to the Buddha)! If one understands the profound one Dharma gate, one is neither defiled nor undefiled by all dharmas, and that one Dharma gate is non-self (Anatman, the absence of a permanent self). Understanding this one Dharma, without awareness or observation, there is no coming nor going, nor anything to gather, to scatter, to illuminate,
可闇、可生、可滅、可增、可減；可解脫者不應染濁，無分別故，以一法門一切智智，乃得菩提。」
壞愛樂菩薩言：「文殊師利！如是一法門一切智智，悉入如法甚深空處。何故意有所作及修行方便？」
文殊師利言：「舍離惡見、修行正見，不妄置立；舍諂曲心、修質直行，不妄置立；舍離十惡、敬重三寶，不妄置立；善說，不妄置立；正命，不妄置立；舍一切結，不妄置立；大悲平等、不捨一切眾生，不妄置立；三護，不妄置立，無虛誑法，不妄置立；不生不滅，不妄置立；護持正法，不妄置立；舍一切所有，不妄置立；少力眾生常作建助，不妄置立；怖畏者得歸依，不妄置立；非道者示正道，不妄置立；忍辱柔和，不妄置立；不執著一切相，不妄置立；舍離一切塵垢闇陰，不妄置立；舍離一切迴向果報，不妄置立。
「善男子！此二十種方便能得一切智智，所有文字音聲語言句義差別，一切皆如，是名入一切智智方便。一切如來所說，及餘外道所說，一切取捨生滅，乃至能知一切三解脫，依止因緣業行之法悉入于如，當知皆是一切智覺智方便也。」
壞愛樂菩薩言：「如是，如是。文殊師利！若解甚深法門者無一法可見，亦無所說法及以能說者，乃至文字句義皆應悉舍。若修行、若
【現代漢語翻譯】 現代漢語譯本：可以被遮蔽、可以產生、可以滅亡、可以增加、可以減少；可以解脫的事物不應該被污染，因為它沒有分別，通過一個法門達到一切智智（Buddha's omniscience），才能獲得菩提（enlightenment）。 壞愛樂菩薩（Bad Love Bodhisattva）說：『文殊師利（Manjushri）！像這樣一個法門達到一切智智，完全進入如法甚深的空性之處。為什麼還要有刻意的作為和修行的方法呢？』 文殊師利說：『捨棄錯誤的見解，修行正確的見解，不妄加設立；捨棄虛偽的心，修行正直的行為，不妄加設立；捨棄十惡（ten evils），尊敬三寶（Three Jewels），不妄加設立；善於說法，不妄加設立；正當的謀生，不妄加設立；捨棄一切煩惱的束縛，不妄加設立；以大慈悲平等對待一切眾生，不捨棄任何眾生，不妄加設立；守護身口意三業，不妄加設立；沒有虛假的法，不妄加設立；不生不滅的真理，不妄加設立；護持正法，不妄加設立；捨棄一切所有，不妄加設立；對於力量弱小的眾生常常給予幫助，不妄加設立；使恐懼的人得到皈依，不妄加設立；為誤入歧途的人指明正道，不妄加設立；忍辱柔和，不妄加設立；不執著於一切現象，不妄加設立；捨棄一切塵垢和黑暗的遮蔽，不妄加設立；捨棄一切迴向的果報，不妄加設立。 『善男子！這二十種方便能夠獲得一切智智，所有文字、聲音、語言、語句和意義的差別，一切都如實不虛，這叫做進入一切智智的方便。一切如來（Tathagata）所說的，以及其他外道所說的，一切取捨、生滅，乃至能夠知道一切三解脫（three liberations），依止因緣業行的法都進入如實不虛的境界，應當知道這些都是達到一切智覺智的方便。』 壞愛樂菩薩說：『是這樣，是這樣。文殊師利！如果理解了甚深法門的人，就沒有任何法可以被看見，也沒有所說的法和能說的人，甚至文字語句的意義都應該全部捨棄。如果修行、如果』
【English Translation】 English version: 'It can be obscured, it can arise, it can cease, it can increase, it can decrease; that which can be liberated should not be defiled, because it is without discrimination. Through one Dharma gate, one attains all-knowing wisdom (Sarvajna-jnana), and thus achieves Bodhi (enlightenment).' The Bodhisattva Bad Love said, 'Manjushri! Such a Dharma gate of all-knowing wisdom completely enters the profound emptiness of the Dharma. Why then are there intentional actions and methods of practice?' Manjushri said, 'Abandoning wrong views and cultivating right views, without falsely establishing them; abandoning deceitful minds and cultivating honest conduct, without falsely establishing them; abandoning the ten evils and respecting the Three Jewels, without falsely establishing them; speaking well, without falsely establishing it; right livelihood, without falsely establishing it; abandoning all fetters, without falsely establishing them; with great compassion and equality, not abandoning any sentient beings, without falsely establishing it; the three protections, without falsely establishing them; no false dharmas, without falsely establishing them; neither arising nor ceasing, without falsely establishing it; upholding the true Dharma, without falsely establishing it; abandoning all possessions, without falsely establishing it; always assisting beings with little strength, without falsely establishing it; allowing those who are afraid to take refuge, without falsely establishing it; showing the right path to those who are on the wrong path, without falsely establishing it; patience and gentleness, without falsely establishing it; not clinging to any phenomena, without falsely establishing it; abandoning all defilements and the darkness of ignorance, without falsely establishing it; abandoning all merit dedicated to results, without falsely establishing it.' 'Good man! These twenty methods can attain all-knowing wisdom. All differences in words, sounds, languages, phrases, and meanings are all as they are, and this is called the method of entering all-knowing wisdom. All that the Tathagatas (Buddhas) have spoken, and all that other heretics have spoken, all taking and abandoning, arising and ceasing, even the ability to know all three liberations, and the dharmas that rely on causes, conditions, and karmic actions, all enter into suchness. Know that these are all methods for attaining the wisdom of all-knowing awareness.' The Bodhisattva Bad Love said, 'It is so, it is so. Manjushri! If one understands the profound Dharma gate, there is no Dharma to be seen, nor is there a Dharma to be spoken or a speaker, and even the meaning of words and phrases should all be abandoned. If one practices, if one'
識知無有相應，一切入如是，名智覺智。」
佛言：「善哉！善哉！善男子！汝能善說此一法門，以一切智智乃得是法。云何一切法不妄置立？所謂不生不壞際不妄置立，生死涅槃際不妄置立，虛空涅槃際不妄置立，無生無說際，乃至一切諸法亦復如是。示一切眾生一切法無實際，示一切著物一切三世三界陰界入等無所有際，入三行空際，入法陰報陰聚散陰無實際，入空入真際，具足一切無說法義，是名菩薩摩訶薩入一切智智，復以一切智智而得受記。」
說是法時，魔諸妓女及魔王子眷屬二萬，聞佛所說，同時皆得無生法忍，悉捨身意所有粗業得自性生身。復有二萬八千眾生得無生法忍，九十二萬天人得菩薩種種三摩提陀羅尼無生法忍。
爾時，得無生法忍諸菩薩摩訶薩等，雨天眾華散於佛上，繽紛而墜猶如雨下。頭面著地，頂禮佛足，作如是言：「婆伽婆！我等若值不善惡友，與惡和合自在作惡，於一切眾生一切功德善根之聚，終不能起一念善心。」
佛言：「善男子！汝於過去無量億劫，親近供養無數諸佛，以此業緣今生愛樂還得值佛，我今為斷眾生疑故，當爲汝說宿世因緣。
「善男子！乃往過去無量無數阿僧祇劫，有劫名曰具足大勢，此閻浮提有轉輪王名優缽羅華，得自在
【現代漢語翻譯】 現代漢語譯本：『認識到沒有相應的存在，一切都如此進入，這被稱為智覺智。』 佛說：『好啊！好啊！善男子！你能夠很好地說出這一法門，憑藉一切智智才能獲得此法。如何使一切法不被虛妄地設立呢？所謂不生不滅的界限不被虛妄地設立，生死涅槃的界限不被虛妄地設立，虛空涅槃的界限不被虛妄地設立，無生無說的界限，乃至一切諸法也是如此。顯示一切眾生一切法沒有實際，顯示一切執著之物，一切三世三界陰界入等沒有所有際，進入三行空際，進入法陰、報陰、聚散陰沒有實際，進入空入真際，具足一切無說法義，這被稱為菩薩摩訶薩進入一切智智，又憑藉一切智智而得到授記。』 當佛說此法時，魔王及其魔王子眷屬二萬人，聽到佛所說，同時都獲得了無生法忍，都捨棄了身意所有粗重的業，得到了自性生身。又有二萬八千眾生獲得了無生法忍，九十二萬天人獲得了菩薩種種三摩提（samadhi，禪定）陀羅尼（dharani，總持）無生法忍。 這時，獲得無生法忍的諸菩薩摩訶薩（bodhisattva mahasattva，大菩薩）等，散下天上的各種花朵在佛的身上，繽紛墜落猶如雨下。他們頭面著地，頂禮佛足，這樣說道：『婆伽婆（Bhagavan，世尊）！我們如果遇到不善的惡友，與惡和合自在地作惡，對於一切眾生一切功德善根的聚集，終究不能生起一念善心。』 佛說：『善男子！你們在過去無量億劫中，親近供養無數諸佛，憑藉這個業緣，今生愛樂還能遇到佛，我今天爲了斷除眾生的疑惑，將為你們說宿世的因緣。』 『善男子！在過去無量無數阿僧祇劫（asamkhya kalpa，無數大劫）之前，有一個劫名為具足大勢，這個閻浮提（Jambudvipa，南贍部洲）有一位轉輪王名為優缽羅華（Utpalavarna），得到了自在。』
【English Translation】 English version: 『Knowing that there is no correspondence, all enter thus, this is called the Wisdom of Awareness.』 The Buddha said: 『Excellent! Excellent! Good man! You are able to speak well on this Dharma gate, and it is through all-knowing wisdom that one attains this Dharma. How can all dharmas not be falsely established? That is to say, the boundary of non-arising and non-destruction is not falsely established, the boundary of birth and death and nirvana is not falsely established, the boundary of emptiness and nirvana is not falsely established, the boundary of non-arising and non-speaking, and so on, all dharmas are also like this. It shows all sentient beings that all dharmas have no reality, it shows all attachments, all three times, three realms, skandhas (khandha, 五蘊), realms (ayatana, 六入), and entrances (dhatu, 十八界) have no ultimate reality, entering the boundary of the emptiness of the three actions, entering the boundary where the skandha of form, the skandha of feeling, the skandha of perception, the skandha of mental formations, and the skandha of consciousness have no reality, entering the boundary of emptiness and truth, fully possessing all the meanings of non-speaking, this is called a Bodhisattva Mahasattva entering all-knowing wisdom, and again, through all-knowing wisdom, receiving prediction.』 When the Buddha spoke this Dharma, the demon king and his demon prince's retinue of twenty thousand, upon hearing what the Buddha said, all simultaneously attained the forbearance of non-arising, all abandoned the coarse karma of their bodies and minds, and attained self-nature bodies. Furthermore, twenty-eight thousand sentient beings attained the forbearance of non-arising, and nine hundred and twenty thousand devas attained the Bodhisattva's various samadhi (禪定) dharani (總持) forbearance of non-arising. At that time, the Bodhisattva Mahasattvas who had attained the forbearance of non-arising, scattered heavenly flowers upon the Buddha, falling in a colorful rain. They prostrated themselves with their heads to the ground, bowing at the Buddha's feet, and said: 『Bhagavan (世尊)! If we were to encounter evil friends who are not virtuous, and freely engage in evil in harmony with them, we would ultimately not be able to generate a single thought of goodness towards the accumulation of all merits and roots of goodness of all sentient beings.』 The Buddha said: 『Good men! In the past countless eons, you have been close to and made offerings to countless Buddhas. Because of this karmic connection, you are now able to love and encounter the Buddha again. Today, in order to dispel the doubts of sentient beings, I will tell you about your past lives.』 『Good men! In the past, countless asamkhya kalpas (無數大劫) ago, there was a kalpa named Complete Great Power. In this Jambudvipa (南贍部洲), there was a wheel-turning king named Utpalavarna (優缽羅華), who had attained freedom.』
力統四天下，王及臣民皆壽六萬八千歲。時世有佛，號月光明香勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼國眾生雖居五濁，以修善故不染欲法。
「爾時，彼佛常為四眾宣說三乘相應之法。時優缽羅王嚴四種兵，與其夫人後宮眷屬，往詣彼佛月光明所。到已，頂禮佛足，散種種華燒種種香，作眾伎樂，供養佛已右繞三匝，並復頂禮比丘僧足，以此二偈贊問彼佛：
「『天龍所仰大功德， 過患永斷無上尊， 以七法財利世間， 愿說得何等妙慧？ 作大慈燈滅世闇， 降伏墮生老死憂， 能遮人天三惡趣， 說何等法脫魔道？』
「善男子！爾時，彼月光明香勝如來告優缽羅王言：『大王！具足三法，能得菩薩微妙智慧。何等為三？一者、大悲如母，能作一切眾生極依止處；二者、精勤不息，能滅一切眾生苦惱；三者、等觀一切諸法，無命無養育無人無種種相。大王！是名具足三法能，得菩薩微妙智慧。大王！復有具足三法，能令不著魔罥。何等為三？一者、所謂於一切眾生，得不起瞋不求過短；二者、平等觀一切眾生作福田想；三者、能得一切法作一法觀，所謂虛空等一切法，無作無種種無生無起無滅，一切空如實相，舍離不
【現代漢語翻譯】 現代漢語譯本：那時，統治四大部洲的國王及其臣民都壽命長達六萬八千歲。當時世間有一尊佛，號為月光明香勝如來（如來是佛的十號之一，意為「如實而來」）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行都圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行者中的最高者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人）。那個國度的眾生雖然身處五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），但因為修習善法，所以不被慾望所污染。 當時，那尊佛經常為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說與三乘（聲聞乘、緣覺乘、菩薩乘）相應的佛法。當時，優缽羅王（優缽羅意為青蓮花）率領四種軍隊，和他的夫人、後宮眷屬，前往月光明佛所在之處。到達后，他們頂禮佛足，散佈各種鮮花，焚燒各種香，演奏各種樂器，供養佛后右繞佛三圈，並再次頂禮比丘僧的腳，用這兩首偈頌讚嘆並請問佛： 『天龍所敬仰的大功德者，永遠斷絕過患的無上尊者，您以七種法財（信、戒、慚、愧、聞、舍、慧）利益世間，愿您開示如何才能獲得那種微妙的智慧？您像大慈悲的明燈，照亮世間的黑暗，降伏眾生所受的生老病死憂愁，能遮止人天三惡道（地獄、餓鬼、畜生），請問您宣說何種法才能脫離魔道？』 『善男子！』當時，月光明香勝如來告訴優缽羅王說：『大王！具足三種法，就能獲得菩薩微妙的智慧。是哪三種呢？第一，大悲心像母親一樣，能成為一切眾生最可靠的依靠；第二，精進勤奮不懈怠，能滅除一切眾生的苦惱；第三，平等看待一切諸法，沒有生命、沒有養育、沒有人、沒有種種的表象。大王！這就叫做具足三種法，能獲得菩薩微妙的智慧。大王！還有具足三種法，能使人不被魔網所束縛。是哪三種呢？第一，對於一切眾生，不起嗔恨，不求過失；第二，平等看待一切眾生，把他們看作是福田；第三，能把一切法看作一法，就像虛空一樣，一切法無作、無種種、無生、無起、無滅，一切都是空性的真實相，舍離不執著。』
【English Translation】 English version: At that time, the king who ruled the four continents and his subjects all lived for sixty-eight thousand years. At that time, there was a Buddha in the world named Moon Light Fragrance Victorious Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'one who has thus come'), Worthy of Offerings (worthy of receiving offerings from humans and gods), Perfectly and Fully Enlightened (one who has completely and truly understood all dharmas), Perfect in Knowledge and Conduct (perfect in both wisdom and virtue), Well-Gone (having reached Nirvana with wisdom), Knower of the World (understanding all the principles of the world), Unsurpassed One (the highest among practitioners), Tamer of Men (a great man who can tame sentient beings), Teacher of Gods and Humans (a teacher of gods and humans), Buddha (the enlightened one), World Honored One (the most respected one in the world). Although the beings of that country lived in the five turbidities (referring to the turbidity of the kalpa, views, afflictions, beings, and life), they were not defiled by desires because they cultivated good deeds. At that time, that Buddha often preached the Dharma corresponding to the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). At that time, King Utpala (Utpala means blue lotus) led four kinds of troops, along with his wife and harem, to the place where the Buddha Moon Light was. Upon arriving, they prostrated at the Buddha's feet, scattered various flowers, burned various incense, played various musical instruments, made offerings to the Buddha, circumambulated the Buddha three times to the right, and again prostrated at the feet of the bhikshu sangha, using these two verses to praise and ask the Buddha: 'Oh, great meritorious one, revered by gods and dragons, the unsurpassed one who has forever cut off faults, you benefit the world with the seven treasures of the Dharma (faith, precepts, shame, remorse, learning, generosity, and wisdom), may you reveal how to obtain that subtle wisdom? You are like a great lamp of compassion, illuminating the darkness of the world, subduing the sorrows of birth, old age, sickness, and death that sentient beings suffer, able to prevent the three evil paths of humans and gods (hell, hungry ghosts, and animals), please tell us what Dharma you preach to escape the path of demons?' 'Good man!' At that time, the Tathagata Moon Light Fragrance Victorious told King Utpala: 'Great King! Possessing three dharmas, one can obtain the subtle wisdom of a Bodhisattva. What are the three? First, great compassion like a mother, able to become the most reliable refuge for all sentient beings; second, diligent and unremitting effort, able to extinguish the suffering of all sentient beings; third, viewing all dharmas equally, without life, without nurturing, without person, without various appearances. Great King! This is called possessing three dharmas, able to obtain the subtle wisdom of a Bodhisattva. Great King! There are also three dharmas that, when possessed, can prevent one from being ensnared by the nets of demons. What are the three? First, towards all sentient beings, not arising anger, not seeking faults; second, viewing all sentient beings equally, regarding them as fields of merit; third, being able to view all dharmas as one dharma, like space, all dharmas are without action, without variety, without birth, without arising, without extinction, all are the true nature of emptiness, abandoning attachment.'
可得相應觀。大王！是名具足三法，令善男子不著魔罥，永脫魔道。』
「時優缽羅王第一夫人，名天孫陀利，共彼宮人婇女八萬四千人俱，前後圍繞往彼月光明香勝如來所。到已，以種種華散彼佛上，頂禮佛足，以偈贊曰：
「『煩惱翳障已永盡， 無比功德解脫尊， 云何教我轉女身？ 令我具足男子相， 速疾遠離諸惡趣， 於法自在心調柔。 最上善逝天人師， 能與世間第一利， 如蒙世尊舍女身， 當得歡喜寂滅樂。 云何速說此丈夫？ 自調調他利益者， 我得出離恩愛坑， 世間無等最第一。 念持廣大功德聚， 能速調伏諸群生， 今我於此必取轉， 唯愿速開甘露道。』」
爾時，釋迦如來作如是言：「善男子！彼月光明香勝如來告優缽羅王第一夫人孫陀利言：『夫人！有智方便當依修習，速轉先世所種女身，乃至阿耨多羅三藐三菩提，究竟涅槃，更不重受；除自發愿。夫人！依何方便無量先世所種女業速盡無餘？夫人！有寶星陀羅尼建立大事，具大功德能大擁護，善滅女身三業惡行，一切苦報令無有餘。若有女人聞此寶星陀羅尼至心誦唸，盡此女形後生當得端正丈夫，一切身份悉皆滿足，具質直行有大辯才，身口意業善相
【現代漢語翻譯】 現代漢語譯本：可以獲得相應的觀察。大王！這被稱為具足三種法，使善男子不被魔網束縛，永遠脫離魔道。
當時，優缽羅王（Utpala Raja，意為蓮花王）的第一夫人，名叫天孫陀利（Sundari，意為美麗者），與她的宮女和侍女八萬四千人一起，前後簇擁著前往月光明香勝如來（Chandraprabha-Gandhavijaya Tathagata，意為月光香勝如來）所在之處。到達后，她們用各種鮮花散在佛身上，頂禮佛足，並用偈頌讚嘆道：
『煩惱的遮蔽已經永遠消盡，無比功德的解脫尊者，如何教我轉變為男子之身？使我具足男子之相，迅速遠離各種惡趣，在佛法中自在，內心調柔。最上的善逝，天人導師，能給予世間第一的利益，如果能蒙受世尊捨棄女身，將獲得歡喜寂滅的快樂。如何快速宣說這丈夫之道？能自我調伏並調伏他人，利益眾生的人，我能從中脫離恩愛之坑，成為世間無與倫比的第一。念持廣大功德的聚集，能迅速調伏一切眾生，現在我必定要在此轉變，只願您快速開啟甘露之道。』
那時，釋迦如來（Sakyamuni Tathagata）這樣說道：『善男子！那位月光明香勝如來告訴優缽羅王的第一夫人孫陀利說：『夫人！有智慧方便應當依此修習，迅速轉變前世所種下的女身，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），究竟涅槃，不再重複受生；除非自己發願。夫人！依靠什麼方便能使無量前世所種下的女業迅速消盡無餘？夫人！有寶星陀羅尼（Ratna-nakshatra Dharani，意為寶星陀羅尼）建立大事，具足大功德，能大力擁護，善於滅除女身的三業惡行，使一切苦報不再存在。如果有女人聽到這寶星陀羅尼，至誠誦唸，盡此女身後，來生將獲得端正的丈夫之身，一切身份都圓滿具足，具有正直的品行，有大辯才，身口意三業都善妙。』
【English Translation】 English version: 'Corresponding observation can be attained. Great King! This is called possessing three qualities, which prevent good men from being ensnared by the nets of demons and allow them to escape the path of demons forever.'
At that time, the first queen of King Utpala, named Sundari, along with her palace women and maids, numbering eighty-four thousand, surrounded and followed her to where the Tathagata Chandraprabha-Gandhavijaya was. Upon arriving, they scattered various flowers upon the Buddha, bowed at his feet, and praised him with verses:
'The darkness of afflictions has been forever dispelled, O Venerable One of liberation with incomparable merits. How can you teach me to transform my female body? So that I may possess the form of a man, quickly depart from all evil realms, be free in the Dharma, and have a gentle mind. O Supreme Sugata, teacher of gods and humans, you can bestow the greatest benefit upon the world. If I could be granted by the World Honored One to relinquish my female body, I would attain the joy of peaceful extinction. How can you quickly explain this path of a man? One who can tame oneself and tame others, benefiting all beings. I can escape from the pit of love and attachment, becoming the most supreme and unparalleled in the world. By holding the vast accumulation of merits in mind, one can quickly tame all living beings. Now I must surely achieve this transformation here, I only wish you would quickly open the path of nectar.'
Then, Shakyamuni Tathagata spoke thus: 'Good man! That Tathagata Chandraprabha-Gandhavijaya told Sundari, the first queen of King Utpala: 'Madam! There is a wise method that should be practiced, to quickly transform the female body that was sown in past lives, until one attains Anuttara-samyak-sambodhi, ultimate Nirvana, and is no longer reborn; unless one makes a vow. Madam! By what method can the immeasurable female karma sown in past lives be quickly exhausted without remainder? Madam! There is the Ratna-nakshatra Dharani, which establishes great matters, possesses great merits, can greatly protect, and is good at extinguishing the evil actions of the three karmas of the female body, so that all suffering retribution ceases to exist. If a woman hears this Ratna-nakshatra Dharani and recites it with utmost sincerity, after this female form is exhausted, in the next life she will obtain a handsome male body, all parts of the body will be completely fulfilled, she will have upright conduct, great eloquence, and her actions of body, speech, and mind will be virtuous.'
和順，能令現在未來一切怨嫌悉皆退散。若有身口種種惡業，現在將來應受苦報，以聞寶星陀羅尼威神力故，所作惡業現世消滅無復遺余；置作五逆、誹毀正法、謗聖人者。以聞是經威德力故，至其身盡即捨命時，如是等罪亦皆隨滅畢竟無餘。若有女人身口所造惡業果報量等須彌，後世定受無量眾苦，如是種種苦報種種業障種子余報，以聞經力盡滅無餘。
「『所以者何？由過去一切諸佛、阿羅訶、三藐三佛陀，說此寶星陀羅尼，受持讀誦現前讚歎稱揚隨喜，是諸眾生所有苦報，以經力故悉皆滅盡，所作善根隨時增長。若十方剎土現在諸佛、阿羅訶、三藐三佛陀，為眾生故各各方面，說此寶星陀羅尼，眾生聞者歡喜愛樂，所有罪障無不消滅，所作善根皆令增長。若當來世十方剎土，一切諸佛說是經處，乃至一念生歡喜心，是諸眾生皆得盡苦增長善根。我於今者亦說此經，若有聞者皆當隨喜，十方現在諸佛世尊說是經處，當共稱揚當共歡喜。
「『夫人！若有已受璽印剎利王至他土境，得此寶星陀羅尼書持愛樂者，以經力故，彼剎利王威德高遠有大名稱，遍滿十方無量國土，乃至一切欲色界天聞其德聲，一切天、龍、夜叉、乾闥婆等，無量俱胝那由他百千萬億剎利諸王，常所隨逐所共守護。彼王國土所有一
【現代漢語翻譯】 現代漢語譯本 和順，能使現在和未來的一切怨恨嫌隙都消散。如果有人身口意造作各種惡業，現在和將來應該承受苦報，因為聽聞寶星陀羅尼（一種咒語）的威神力，所作的惡業在現世就消滅，沒有絲毫遺留；除了犯下五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗正法、詆譭聖人的人。因為聽聞這部經的威德力，到他們生命結束、捨棄生命時，這些罪業也都會隨之消滅，徹底不留餘地。如果女人身口所造的惡業果報，其量如同須彌山（佛教中的聖山）一樣巨大，後世必定承受無量痛苦，像這樣種種苦報和種種業障的種子和余報，因為聽聞這部經的力量，都會完全消滅，沒有剩餘。 『這是什麼原因呢？因為過去一切諸佛、阿羅訶（已證得阿羅漢果的聖者）、三藐三佛陀（完全覺悟的佛陀），都宣說了這部寶星陀羅尼，受持、讀誦、在面前讚歎、稱揚、隨喜的人，這些眾生所有的苦報，都會因為這部經的力量而全部消滅，所作的善根也會隨時增長。如果十方國土現在諸佛、阿羅訶、三藐三佛陀，爲了眾生的緣故，在各個方面宣說這部寶星陀羅尼，眾生聽聞后歡喜愛樂，所有的罪障沒有不消滅的，所作的善根都會增長。如果未來世十方國土，一切諸佛宣說這部經的地方，乃至一念生起歡喜心，這些眾生都能脫離痛苦，增長善根。我現在也宣說這部經，如果有聽聞的人都應當隨喜，十方現在諸佛世尊宣說這部經的地方，應當共同稱揚，共同歡喜。 『夫人！如果已經接受璽印（國王的印章）的剎利王（統治者）到其他國土，得到這部寶星陀羅尼，書寫、受持、愛樂，因為這部經的力量，這位剎利王的威德高遠，有很大的名聲，遍滿十方無量國土，乃至一切欲界天（佛教中欲界的天神）都聽到他的美德，一切天、龍、夜叉（一種鬼神）、乾闥婆（一種天神）等，無量俱胝那由他（佛教中的巨大數字單位）百千萬億剎利諸王，常常跟隨他，共同守護他。這位國王的國土所有一
【English Translation】 English version Harmony can cause all resentments and animosities of the present and future to completely dissipate. If there are various evil karmas created by body, speech, and mind, which should result in suffering in the present and future, by the power of the divine might of hearing the Jewel Star Dharani (a type of mantra), the evil karmas created will be extinguished in this very life, leaving no trace; except for those who commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), slander the true Dharma, and defame the sages. By the power of the virtue of hearing this sutra, when their lives end and they depart from this life, such sins will also be extinguished, leaving absolutely nothing behind. If a woman's evil karmas created by body and speech are as vast as Mount Sumeru (a sacred mountain in Buddhism), she will certainly endure immeasurable suffering in future lives. Such various sufferings, seeds of karmic obstacles, and residual retributions, by the power of hearing this sutra, will all be completely extinguished, leaving nothing remaining. 『What is the reason for this? Because all Buddhas, Arhats (saints who have attained Arhatship), and Samyaksambuddhas (fully enlightened Buddhas) of the past have spoken this Jewel Star Dharani. Those who uphold, recite, praise, extol, and rejoice in it, all the suffering of these beings will be completely extinguished by the power of this sutra, and the roots of good they have created will grow at all times. If the present Buddhas, Arhats, and Samyaksambuddhas in the ten directions, for the sake of sentient beings, speak this Jewel Star Dharani in various ways, and sentient beings hear it and rejoice, all their karmic obstacles will be eliminated, and the roots of good they have created will grow. If in the future, in the ten directions, in all the places where Buddhas speak this sutra, even if a single thought of joy arises, these sentient beings will be able to escape suffering and increase their roots of good. I am now also speaking this sutra, and if there are those who hear it, they should all rejoice. In the places where the World Honored Ones, the Buddhas of the ten directions, are speaking this sutra, they should all praise it together and rejoice together.』 『O lady! If a Kshatriya king (a ruler) who has received the royal seal (the king's seal) goes to another country and obtains this Jewel Star Dharani, writing it down, upholding it, and cherishing it, by the power of this sutra, the Kshatriya king's virtue will be lofty and far-reaching, and his great fame will spread throughout the immeasurable lands of the ten directions. Even all the gods of the desire realm (deities in the desire realm of Buddhism) will hear of his virtues. All the gods, dragons, Yakshas (a type of demon), Gandharvas (a type of celestial being), and countless kotis of nayutas (huge numerical units in Buddhism), hundreds of millions of Kshatriya kings will constantly follow him and protect him together. All the one in that king's country
切斗諍饑饉、他方怨敵、風雨寒熱、疫病過患皆得除滅，一切惡鬼、夜叉、羅剎、師子象狼皆生慈心，雖在其國不為損害。其王國土亦無一切粗澀苦味，惡觸痛惱無不消滅，一切財寶，五穀果實，藥草華葉，滋茂美味皆得增長。
「『若受印剎利王，欲與敵國余剎利王共鬥戰時，應懸此經置自幢頭，以經力故，彼怨敵王所有兵眾自然退散。若彼二剎利王受天印者共交戰時，各懸是經置一幢頭，以經威力，時彼二王便相欽愛共相和好。如是成就無量功德，利益安樂一切人王，是寶星陀羅尼隨有之處。
「『若城邑聚落，若人非人、四足多足諸惡毒蟲，無有能令聞是經者，疾病橫死及故惱亂。若是經典所在之處，應當盡心設大供養，應以供養之具奉迎此經，亦以經卷置師子座。讀是經人及聽經者，應當至心清凈洗浴，香油涂身著新凈衣，受持梵行，散雜色華，燒眾名香，種種美味，恭敬圍繞供養是經。
「『其人若有一切病苦橫死之厄，及以怖畏惡相之徴，以經力故悉滅不現。若有女人為求男女，皆應澡浴著新凈衣，修習梵行燒香散華，恭敬供養是妙經典，便生福德智慧男女。如是女人，雖不為己，以經威重熏修力故，捨身之後，乃至阿耨多羅三藐三菩提，及得涅槃，畢竟不復受女身也；除自發愿成熟
【現代漢語翻譯】 現代漢語譯本 爭鬥、饑荒、他方怨敵、風雨寒冷、炎熱、瘟疫等災禍都能夠消除，一切惡鬼、夜叉（一種守護神）、羅剎（惡鬼）、獅子、大象、狼等都會生起慈悲之心，即使在他們的國度也不會受到損害。他們的國土也不會有任何粗糙苦澀的味道，令人不快的觸感和痛苦都會消失，一切財寶、五穀、果實、藥草、花葉，都會茂盛美味，得到增長。 『如果受過灌頂的剎帝利王（統治者），想要與敵對國家的其他剎帝利王交戰時，應該將此經懸掛在自己的旗幟頂端，憑藉經文的力量，敵對國王的所有軍隊自然會退散。如果兩位受過天印的剎帝利王交戰時，各自將此經懸掛在自己的旗幟頂端，憑藉經文的威力，這兩位國王就會互相敬愛，和睦相處。這樣就能成就無量的功德，利益安樂一切人王，這寶星陀羅尼（一種咒語）所在之處，都會如此。 『如果城鎮村落中，無論是人還是非人、四足或多足的各種惡毒蟲類，都不能使聽到此經的人，遭受疾病、橫死或故意的侵擾。如果此經典所在之處，應當盡心盡力地進行盛大的供養，應該用供養的物品來迎接此經，也應該將經卷放置在獅子座上。誦讀此經的人和聽經的人，應當至誠清凈地沐浴，用香油涂身，穿上乾淨的新衣，受持梵行，散佈各種顏色的鮮花，焚燒各種名貴的香，準備各種美味佳餚，恭敬圍繞供養此經。 『如果有人遭遇一切病苦、橫死的災難，以及恐懼和不祥的預兆，憑藉經文的力量，都會消失不見。如果有女人爲了求得男孩或女孩，都應該沐浴，穿上乾淨的新衣，修習梵行，焚香散花，恭敬供養這部殊勝的經典，就會生出有福德和智慧的男孩或女孩。這樣的女人，即使不是爲了自己，憑藉經文的威力和熏修的力量，捨棄此身之後，乃至證得阿耨多羅三藐三菩提（無上正等正覺），以及涅槃，最終都不會再受女身；除非自己發願爲了成熟眾生而轉生為女性。
【English Translation】 English version Strife, famine, enemies from other lands, wind, rain, cold, heat, and the calamities of epidemics can all be eliminated. All evil spirits, Yakshas (a type of guardian deity), Rakshasas (demons), lions, elephants, and wolves will develop compassionate hearts, and even in their own lands, no harm will be done. Their kingdoms will also be free from any rough or bitter tastes, unpleasant sensations, and suffering will disappear. All treasures, grains, fruits, herbs, flowers, and leaves will flourish, be delicious, and increase. 『If a Kshatriya king (a ruler) who has received consecration wishes to engage in battle with other Kshatriya kings from enemy countries, he should hang this scripture at the top of his banner. By the power of the scripture, all the armies of the enemy king will naturally retreat. If two Kshatriya kings who have received heavenly seals engage in battle, each should hang this scripture at the top of their respective banners. By the power of the scripture, these two kings will then respect and love each other, and live in harmony. Thus, immeasurable merit will be achieved, benefiting and bringing peace to all kings. This is the case wherever the Jewel Star Dharani (a type of mantra) is present.』 『If in towns and villages, whether people or non-humans, four-legged or multi-legged venomous insects, none will be able to cause those who hear this scripture to suffer from illness, violent death, or intentional disturbance. Wherever this scripture is located, one should wholeheartedly make grand offerings. One should welcome this scripture with offerings and place the scripture on a lion throne. Those who recite this scripture and those who listen to it should sincerely and purely bathe, anoint their bodies with fragrant oil, wear clean new clothes, practice Brahmacharya (celibacy), scatter various colored flowers, burn various precious incenses, and prepare various delicious foods, respectfully surrounding and making offerings to this scripture.』 『If a person encounters all kinds of suffering from illness, the calamity of violent death, as well as fear and ominous signs, by the power of the scripture, they will all disappear. If a woman seeks to have a boy or a girl, she should bathe, wear clean new clothes, practice Brahmacharya, burn incense, scatter flowers, and respectfully make offerings to this excellent scripture. She will then give birth to a boy or a girl with merit and wisdom. Such a woman, even if not for her own sake, by the power of the scripture and the strength of her practice, after abandoning this body, until she attains Anuttara-samyak-sambodhi (supreme enlightenment) and Nirvana, she will ultimately not be reborn in a female body; unless she makes a vow to be reborn as a woman to mature sentient beings.』
眾生。
「『夫人！隨有此經一偈一句一聲經耳，乃至飛禽走獸，聞此經者亦復如是，皆得舍彼畜生之身，亦令一切速得不退阿耨多羅三藐三菩提。』
「善男子！彼過去月光明香勝如來說是經時，便以右腳拇指觸地，而此世界六種震動。釋迦牟尼如來今說此經亦復如是，佛神力故。」
時，此佛剎山河大地六種震動，十方無量阿僧祇天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、薜荔多、毗舍遮、鳩槃茶、人非人等，皆生疑怪。一切佛剎大光遍滿地平如掌，須彌山、輪圍、大輪圍樹林墻壁悉隱不現。當地動時，彼諸天、龍、夜叉先懷疑怪，如來神力所加被故。諸天龍等四方觀望，去一箭道便見釋迦牟尼如來，各各驚喜生希有心，一時合掌瞻仰世尊。
爾時，釋迦牟尼如來作如是言：「善男子！過去月光明香勝如來說是經時，以腳觸地六種震動，而此佛剎平如水面，一切天人皆生疑怪，四方觀望，去一箭道便睹彼佛月光明香勝如來，見已，合掌生希有心。
「善男子！彼月光明香勝如來，即于天龍大眾之中，為眾生故，說此寶星陀羅尼咒曰：
「『◎哆侄他(一) 阇盧計(二) 阇盧迦慕計(三) 阇梨阇羅阇梨你(四) 阇羅婆啰帝(五) 阇呬利(六)
【現代漢語翻譯】 眾生。
『夫人！無論何處，只要有此經的一偈一句，甚至一聲傳入耳中，乃至飛禽走獸，聽到此經的，也同樣如此，都能捨棄畜生的身體，也能令一切眾生迅速獲得不退轉的阿耨多羅三藐三菩提（無上正等正覺）。』
『善男子！過去月光明香勝如來（佛名）說這部經時，就用右腳拇指觸地，而這個世界發生六種震動。釋迦牟尼如來（佛名）現在說這部經也同樣如此，這是佛的神力所致。』
當時，這個佛剎的山河大地發生六種震動，十方無量阿僧祇（無數）的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、薜荔多（餓鬼）、毗舍遮（食人鬼）、鳩槃茶（甕形鬼）、人非人等，都產生疑惑和奇怪。一切佛剎的大光明遍滿地面，平坦如手掌，須彌山（山名）、輪圍山、大輪圍山、樹林、墻壁都隱沒不見。當地震動時，那些天、龍、夜叉先是懷疑奇怪，這是如來的神力加持的緣故。諸天龍等向四方觀看，在離一箭遠的地方便看見釋迦牟尼如來，各自驚喜，生起稀有之心，一時合掌瞻仰世尊。
那時，釋迦牟尼如來這樣說道：『善男子！過去月光明香勝如來說這部經時，用腳觸地，發生六種震動，而這個佛剎平坦如水面，一切天人都產生疑惑和奇怪，向四方觀看，在離一箭遠的地方便看見那位佛月光明香勝如來，看見后，合掌生起稀有之心。
『善男子！那位月光明香勝如來，就在天龍大眾之中，爲了眾生的緣故，說了這個寶星陀羅尼咒語，說：』
『◎哆侄他（即說咒曰）(一) 阇盧計(二) 阇盧迦慕計(三) 阇梨阇羅阇梨你(四) 阇羅婆啰帝(五) 阇呬利(六)』
【English Translation】 Sentient beings.
'O lady! Wherever there is even a single verse or phrase of this sutra, or even a single sound of it reaches the ear, even birds and beasts that hear this sutra are likewise able to abandon their animal bodies, and also enable all beings to quickly attain the irreversible Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
'Good man! When the Tathagata (Buddha) named Moon Light Fragrance Victory of the past was speaking this sutra, he touched the ground with the big toe of his right foot, and this world shook in six ways. The Tathagata Shakyamuni (Buddha) is now speaking this sutra in the same way, due to the power of the Buddha.'
At that time, the mountains, rivers, and lands of this Buddha-field shook in six ways. The immeasurable Asankhya (countless) gods, dragons, yakshas (guardian deities), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), pretas (hungry ghosts), pisachas (flesh-eating demons), kumbhandas (pot-shaped demons), humans and non-humans of the ten directions all felt doubt and wonder. The great light of all Buddha-fields filled the ground, making it as flat as the palm of a hand. Mount Sumeru (mythical mountain), the Chakravada Mountains, the Mahachakravada Mountains, forests, and walls all disappeared. When the earth shook, those gods, dragons, and yakshas first felt doubt and wonder, because of the power of the Tathagata. The gods and dragons looked in all four directions, and at a distance of one arrow-shot, they saw the Tathagata Shakyamuni. They were all delighted and had a rare feeling, and at once they joined their palms and gazed at the World Honored One.
At that time, the Tathagata Shakyamuni said, 'Good man! When the Tathagata Moon Light Fragrance Victory of the past was speaking this sutra, he touched the ground with his foot, and there were six kinds of earthquakes, and this Buddha-field became as flat as the surface of water. All the gods and humans felt doubt and wonder, and looking in all four directions, at a distance of one arrow-shot, they saw that Buddha, Moon Light Fragrance Victory. Having seen him, they joined their palms and had a rare feeling.'
'Good man! That Tathagata Moon Light Fragrance Victory, in the midst of the assembly of gods and dragons, for the sake of sentient beings, spoke this Jewel Star Dharani mantra, saying:'
'◎Tadyatha (thus it is said) (1) Jhaluke (2) Jhaluka Mukhe (3) Jhalijhala Jhalini (4) Jhalabharate (5) Jhili (6)'
婆啰布樓沙羅叉那娑摩婁呬耶(七) 阿摩迷(八) 阿摩迷(九) 婆摩迷(十) 婆摩迷(十一) 那婆迷(十二) 摩呵迷(十三) 阇呵迷(十四) 阇呵迷(十五) 呿婆羅迷(十六) 婆羅鞞(十七) 婆婆鞞(十八) 婆呵鞞(十九) 傍伽鞞(二十) 婆阇鞞(二十一)(元本少三句) 阿羅阇呬離(二十五) 禪都木溪(二十六) 婆呵啰(二十七) 婆呵啰(二十八) 悉陀哱啰帝(二十九) 檀地羅(三十) 檀地羅(三十一) 檀地馱羅(三十二) 蘇利耶毗呵呿(三十三) 栴達啰毗呵呿(三十四) 折芻殊帝娑(三十五) 毗呵呿(三十六) 薩婆阿叉耶(三十七) 悉帝唎埵蘇啰毗呵呿(三十八) 阇呿伽(三十九) 阇呿伽(四十) 蘇啰呿伽(四十一) 毗呵摩(四十二) 阿波利呿(四十三) 阿沒唎呿(四十四) 阿沒唎呿(四十五) 阿沒唎呿(四十六) 阿沒唎呿(四十七) 阿沒唎呿(四十八) 阿沒唎呿(四十九) 阿沒唎呿(五十) 阿沒唎呿(五十一) 沒唎呿(五十二) 沒唎呿(五十三) 沒唎呿(五十四) 毗婆謑陀羯摩(五十五) 度泥度泥(五十六) 烏波陀毗耶謑陀(五十七) 若那訖唎多(五十八) 阿訥波陀呿伽例呶迦(五十九) 鴦掘隸(六
【現代漢語翻譯】 現代漢語譯本 婆啰布樓沙羅叉那娑摩婁呬耶(七)（'婆啰布樓沙羅叉那娑摩婁呬耶'：意義不明）阿摩迷(八)（'阿摩迷'：意義不明）阿摩迷(九)（'阿摩迷'：意義不明）婆摩迷(十)（'婆摩迷'：意義不明）婆摩迷(十一)（'婆摩迷'：意義不明）那婆迷(十二)（'那婆迷'：意義不明）摩呵迷(十三)（'摩呵迷'：意義不明）阇呵迷(十四)（'阇呵迷'：意義不明）阇呵迷(十五)（'阇呵迷'：意義不明）呿婆羅迷(十六)（'呿婆羅迷'：意義不明）婆羅鞞(十七)（'婆羅鞞'：意義不明）婆婆鞞(十八)（'婆婆鞞'：意義不明）婆呵鞞(十九)（'婆呵鞞'：意義不明）傍伽鞞(二十)（'傍伽鞞'：意義不明）婆阇鞞(二十一)（'婆阇鞞'：意義不明）(元本少三句)阿羅阇呬離(二十五)（'阿羅阇呬離'：意義不明）禪都木溪(二十六)（'禪都木溪'：意義不明）婆呵啰(二十七)（'婆呵啰'：意義不明）婆呵啰(二十八)（'婆呵啰'：意義不明）悉陀哱啰帝(二十九)（'悉陀哱啰帝'：意義不明）檀地羅(三十)（'檀地羅'：意義不明）檀地羅(三十一)（'檀地羅'：意義不明）檀地馱羅(三十二)（'檀地馱羅'：意義不明）蘇利耶毗呵呿(三十三)（'蘇利耶毗呵呿'：太陽的觀察）栴達啰毗呵呿(三十四)（'栴達啰毗呵呿'：月亮的觀察）折芻殊帝娑(三十五)（'折芻殊帝娑'：眼睛的清凈）毗呵呿(三十六)（'毗呵呿'：觀察）薩婆阿叉耶(三十七)（'薩婆阿叉耶'：一切的無盡）悉帝唎埵蘇啰毗呵呿(三十八)（'悉帝唎埵蘇啰毗呵呿'：諸天眾的觀察）阇呿伽(三十九)（'阇呿伽'：意義不明）阇呿伽(四十)（'阇呿伽'：意義不明）蘇啰呿伽(四十一)（'蘇啰呿伽'：意義不明）毗呵摩(四十二)（'毗呵摩'：意義不明）阿波利呿(四十三)（'阿波利呿'：意義不明）阿沒唎呿(四十四)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(四十五)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(四十六)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(四十七)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(四十八)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(四十九)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(五十)（'阿沒唎呿'：甘露的觀察）阿沒唎呿(五十一)（'阿沒唎呿'：甘露的觀察）沒唎呿(五十二)（'沒唎呿'：意義不明）沒唎呿(五十三)（'沒唎呿'：意義不明）沒唎呿(五十四)（'沒唎呿'：意義不明）毗婆謑陀羯摩(五十五)（'毗婆謑陀羯摩'：意義不明）度泥度泥(五十六)（'度泥度泥'：意義不明）烏波陀毗耶謑陀(五十七)（'烏波陀毗耶謑陀'：意義不明）若那訖唎多(五十八)（'若那訖唎多'：意義不明）阿訥波陀呿伽例呶迦(五十九)（'阿訥波陀呿伽例呶迦'：意義不明）鴦掘隸(六十)（'鴦掘隸'：意義不明）
【English Translation】 English version Bha ra bu lou sha luo cha na suo mo lou xi ye (7) ('Bha ra bu lou sha luo cha na suo mo lou xi ye': meaning unknown) A mo mi (8) ('A mo mi': meaning unknown) A mo mi (9) ('A mo mi': meaning unknown) Bha mo mi (10) ('Bha mo mi': meaning unknown) Bha mo mi (11) ('Bha mo mi': meaning unknown) Na bha mi (12) ('Na bha mi': meaning unknown) Ma ha mi (13) ('Ma ha mi': meaning unknown) She ha mi (14) ('She ha mi': meaning unknown) She ha mi (15) ('She ha mi': meaning unknown) Qie bha la mi (16) ('Qie bha la mi': meaning unknown) Bha la pi (17) ('Bha la pi': meaning unknown) Bha bha pi (18) ('Bha bha pi': meaning unknown) Bha ha pi (19) ('Bha ha pi': meaning unknown) Bang ga pi (20) ('Bang ga pi': meaning unknown) Bha she pi (21) ('Bha she pi': meaning unknown) (Three sentences are missing in the original text) A luo she xi li (25) ('A luo she xi li': meaning unknown) Chan dou mu xi (26) ('Chan dou mu xi': meaning unknown) Bha ha la (27) ('Bha ha la': meaning unknown) Bha ha la (28) ('Bha ha la': meaning unknown) Xi tuo bo la di (29) ('Xi tuo bo la di': meaning unknown) Tan di luo (30) ('Tan di luo': meaning unknown) Tan di luo (31) ('Tan di luo': meaning unknown) Tan di tuo luo (32) ('Tan di tuo luo': meaning unknown) Su li ye pi he qie (33) ('Su li ye pi he qie': observation of the sun) Zhan da la pi he qie (34) ('Zhan da la pi he qie': observation of the moon) Zhe chu shu di suo (35) ('Zhe chu shu di suo': purity of the eyes) Pi he qie (36) ('Pi he qie': observation) Sa po a cha ye (37) ('Sa po a cha ye': all the endless) Xi di li duo su luo pi he qie (38) ('Xi di li duo su luo pi he qie': observation of the heavenly beings) She qie qie (39) ('She qie qie': meaning unknown) She qie qie (40) ('She qie qie': meaning unknown) Su luo qie qie (41) ('Su luo qie qie': meaning unknown) Pi he mo (42) ('Pi he mo': meaning unknown) A bo li qie (43) ('A bo li qie': meaning unknown) A mei li qie (44) ('A mei li qie': observation of nectar) A mei li qie (45) ('A mei li qie': observation of nectar) A mei li qie (46) ('A mei li qie': observation of nectar) A mei li qie (47) ('A mei li qie': observation of nectar) A mei li qie (48) ('A mei li qie': observation of nectar) A mei li qie (49) ('A mei li qie': observation of nectar) A mei li qie (50) ('A mei li qie': observation of nectar) A mei li qie (51) ('A mei li qie': observation of nectar) Mei li qie (52) ('Mei li qie': meaning unknown) Mei li qie (53) ('Mei li qie': meaning unknown) Mei li qie (54) ('Mei li qie': meaning unknown) Pi po xi tuo jie mo (55) ('Pi po xi tuo jie mo': meaning unknown) Du ni du ni (56) ('Du ni du ni': meaning unknown) Wu bo tuo pi ye xi tuo (57) ('Wu bo tuo pi ye xi tuo': meaning unknown) Ruo na qi li duo (58) ('Ruo na qi li duo': meaning unknown) A ne bo tuo qie qie li niu jia (59) ('A ne bo tuo qie qie li niu jia': meaning unknown) Ang jue li (60) ('Ang jue li': meaning unknown)
十) 傍掘隸(六十一) 毗薄俱隸(六十二) 俱羅呵(六十三) 因陀羅缽唎婆呵(六十四) 毗婆謑陀揭婆(六十五) 遮婆啰揥(六十六) 遮婆啰揥(六十七) 阿慕呵達唎舍奴(六十八) 缽唎跋多婆沙咄摩(六十九) 訖唎摩殊揥(七十) 呿伽唎阇呬(七十一) 阇呵(七十二) 殊揥(七十三) 你虱迦(七十四) 毗啰娑(七十五) 毗啰娑(七十六) 毗啰娑(七十七) 毗啰娑(七十八) 毗啰阇摩底唎啰摩婆婆(七十九) 訖唎波(八十) 摩呵訖唎波(八十一) 呬隸(八十二) 呬呬隸(八十三) 阿嘍拏婆啰帝(八十四) 三摩耶你瑟髻(八十五) 陀摩馱那(八十六) 咥地夜那(八十七) 阿波啰沒唎世(八十八) 頗羅君茶羅薄溪(八十九) 你跋唎多一悉揥唎婆婆(九十) 羯摩叉耶缽啰突婆婆(九十一) 布嘍沙埵阿三摩三摩(九十二) 三摩耶毗地阇若(九十三) 哆他伽多(九十四) 娑婆呵(九十五)』」
爾時，釋迦如來說此寶星陀羅尼已，於時無間而此大地復更震動。時，彼魔王五百妓女，以聞寶星陀羅尼故，即轉女形具丈夫相，及無量阿僧祇天女、龍女、夜叉女、乾闥婆女、阿修羅女、迦樓羅女、緊那羅女、摩睺羅伽女，乃至薜荔多、毗舍遮、鳩槃茶
【現代漢語翻譯】 現代漢語譯本 十) 傍掘隸(61) (傍掘隸：音譯，具體含義不詳) 毗薄俱隸(62) (毗薄俱隸：音譯，具體含義不詳) 俱羅呵(63) (俱羅呵：音譯，具體含義不詳) 因陀羅缽唎婆呵(64) (因陀羅缽唎婆呵：音譯，可能與因陀羅神有關) 毗婆謑陀揭婆(65) (毗婆謑陀揭婆：音譯，具體含義不詳) 遮婆啰揥(66) (遮婆啰揥：音譯，具體含義不詳) 遮婆啰揥(67) (遮婆啰揥：音譯，具體含義不詳) 阿慕呵達唎舍奴(68) (阿慕呵達唎舍奴：音譯，具體含義不詳) 缽唎跋多婆沙咄摩(69) (缽唎跋多婆沙咄摩：音譯，具體含義不詳) 訖唎摩殊揥(70) (訖唎摩殊揥：音譯，具體含義不詳) 呿伽唎阇呬(71) (呿伽唎阇呬：音譯，具體含義不詳) 阇呵(72) (阇呵：音譯，具體含義不詳) 殊揥(73) (殊揥：音譯，具體含義不詳) 你虱迦(74) (你虱迦：音譯，具體含義不詳) 毗啰娑(75) (毗啰娑：音譯，具體含義不詳) 毗啰娑(76) (毗啰娑：音譯，具體含義不詳) 毗啰娑(77) (毗啰娑：音譯，具體含義不詳) 毗啰娑(78) (毗啰娑：音譯，具體含義不詳) 毗啰阇摩底唎啰摩婆婆(79) (毗啰阇摩底唎啰摩婆婆：音譯，具體含義不詳) 訖唎波(80) (訖唎波：音譯，具體含義不詳) 摩呵訖唎波(81) (摩呵訖唎波：音譯，具體含義不詳) 呬隸(82) (呬隸：音譯，具體含義不詳) 呬呬隸(83) (呬呬隸：音譯，具體含義不詳) 阿嘍拏婆啰帝(84) (阿嘍拏婆啰帝：音譯，具體含義不詳) 三摩耶你瑟髻(85) (三摩耶你瑟髻：音譯，具體含義不詳) 陀摩馱那(86) (陀摩馱那：音譯，具體含義不詳) 咥地夜那(87) (咥地夜那：音譯，具體含義不詳) 阿波啰沒唎世(88) (阿波啰沒唎世：音譯，具體含義不詳) 頗羅君茶羅薄溪(89) (頗羅君茶羅薄溪：音譯，具體含義不詳) 你跋唎多一悉揥唎婆婆(90) (你跋唎多一悉揥唎婆婆：音譯，具體含義不詳) 羯摩叉耶缽啰突婆婆(91) (羯摩叉耶缽啰突婆婆：音譯，具體含義不詳) 布嘍沙埵阿三摩三摩(92) (布嘍沙埵阿三摩三摩：音譯，具體含義不詳) 三摩耶毗地阇若(93) (三摩耶毗地阇若：音譯，具體含義不詳) 哆他伽多(94) (哆他伽多：如來) 娑婆呵(95) (娑婆呵：音譯，表示成就、吉祥) 』」 當時，釋迦如來說完這個寶星陀羅尼后，立刻大地再次震動。那時，魔王的五百個眷屬，因為聽聞了寶星陀羅尼的緣故，立即轉變為男子之身，並且無數的阿僧祇天女、龍女、夜叉女、乾闥婆女、阿修羅女、迦樓羅女、緊那羅女、摩睺羅伽女，乃至薜荔多(薜荔多：餓鬼)、毗舍遮(毗舍遮：食人鬼)、鳩槃茶(鳩槃茶：甕形鬼)等，都轉變為男子之身。
【English Translation】 English version 10) Pang jue li (61) (Pang jue li: transliteration, specific meaning unknown) Pi bo ju li (62) (Pi bo ju li: transliteration, specific meaning unknown) Ju luo he (63) (Ju luo he: transliteration, specific meaning unknown) Yin tuo luo bo li po he (64) (Yin tuo luo bo li po he: transliteration, possibly related to the god Indra) Pi po xi tuo jie po (65) (Pi po xi tuo jie po: transliteration, specific meaning unknown) Zhe po la ti (66) (Zhe po la ti: transliteration, specific meaning unknown) Zhe po la ti (67) (Zhe po la ti: transliteration, specific meaning unknown) A mu he da li she nu (68) (A mu he da li she nu: transliteration, specific meaning unknown) Bo li ba duo po sha du mo (69) (Bo li ba duo po sha du mo: transliteration, specific meaning unknown) Qi li mo shu ti (70) (Qi li mo shu ti: transliteration, specific meaning unknown) Qie qie li she xi (71) (Qie qie li she xi: transliteration, specific meaning unknown) She he (72) (She he: transliteration, specific meaning unknown) Shu ti (73) (Shu ti: transliteration, specific meaning unknown) Ni shi jia (74) (Ni shi jia: transliteration, specific meaning unknown) Pi luo suo (75) (Pi luo suo: transliteration, specific meaning unknown) Pi luo suo (76) (Pi luo suo: transliteration, specific meaning unknown) Pi luo suo (77) (Pi luo suo: transliteration, specific meaning unknown) Pi luo suo (78) (Pi luo suo: transliteration, specific meaning unknown) Pi luo she mo di li luo mo po po (79) (Pi luo she mo di li luo mo po po: transliteration, specific meaning unknown) Qi li bo (80) (Qi li bo: transliteration, specific meaning unknown) Mo he qi li bo (81) (Mo he qi li bo: transliteration, specific meaning unknown) Xi li (82) (Xi li: transliteration, specific meaning unknown) Xi xi li (83) (Xi xi li: transliteration, specific meaning unknown) A lou na po luo di (84) (A lou na po luo di: transliteration, specific meaning unknown) San mo ye ni shi ji (85) (San mo ye ni shi ji: transliteration, specific meaning unknown) Tuo mo tuo na (86) (Tuo mo tuo na: transliteration, specific meaning unknown) Die di ye na (87) (Die di ye na: transliteration, specific meaning unknown) A bo la mo li shi (88) (A bo la mo li shi: transliteration, specific meaning unknown) Po luo jun cha luo bo xi (89) (Po luo jun cha luo bo xi: transliteration, specific meaning unknown) Ni ba li duo yi xi ti li po po (90) (Ni ba li duo yi xi ti li po po: transliteration, specific meaning unknown) Jie mo cha ye bo luo tu po po (91) (Jie mo cha ye bo luo tu po po: transliteration, specific meaning unknown) Bu lou sha duo a san mo san mo (92) (Bu lou sha duo a san mo san mo: transliteration, specific meaning unknown) San mo ye pi di she ruo (93) (San mo ye pi di she ruo: transliteration, specific meaning unknown) Duo ta qie duo (94) (Duo ta qie duo: Tathagata) Suo po he (95) (Suo po he: transliteration, meaning 'accomplishment' or 'auspicious')』 At that time, after Shakyamuni Buddha finished reciting this Jewel Star Dharani, the earth immediately shook again. At that time, the five hundred attendants of the demon king, because they heard the Jewel Star Dharani, immediately transformed into male forms. And countless Asamkhya heavenly women, dragon women, yaksha women, gandharva women, asura women, garuda women, kinnara women, mahoraga women, and even preta (preta: hungry ghosts), pisaca (pisaca: flesh-eating ghosts), kumbhanda (kumbhanda: pot-shaped ghosts), etc., all transformed into male forms.
等一切諸女，聞此寶星陀羅尼故，亦轉女形具丈夫相，亦令一切諸善男子，速得不退阿耨多羅三藐三菩提，乃至一切諸女人等，于未來世當受女身，以經力故來業即滅。
爾時，一切女人皆共合掌，頭面禮足釋迦如來，同時高聲，作如是言：「南無南摩希有能作無上利益者！釋迦如來、阿羅訶、三藐三佛陀！唯愿大悲，廣為我等說此本事，我今何故女人形相皆已滅盡，丈夫身份滿足成就？以此希有轉變深生慶喜，我今已發阿耨多羅三藐三菩提心，惟愿世尊說此本事，令無量天人皆得道果。」
爾時，釋迦如來重告賢首善男子言：「過去月光明香勝如來，為優缽羅王夫人天孫陀利，宣說寶星陀羅尼時，孫陀利並其後宮婇女眷屬八萬四千人等，女人相滅丈夫相現，無量無數阿僧祇諸天天女，乃至人非人等一切諸女，各轉女形具男子相，及未來世應受女身之業亦滅無餘。
「爾時，優缽羅王舍其自在轉輪王位，以四天下委授太子，即與夫人天孫陀利丈夫並其千子，共八萬四千天孫陀利丈夫(唐言天愛)，及九萬二千諸餘民庶，于月光明香勝佛所，信家非家舍家出家，剃除鬚髮而披法服，既出家已勇猛精進，讀誦受持意樂寂靜。時彼無量俱胝那由他百千眾生皆生是念：『何故轉輪聖王出家入道？』其著邪者
【現代漢語翻譯】 現代漢語譯本 所有這些女子，聽聞此寶星陀羅尼的緣故，也轉變了女身，具足了丈夫的相貌，也令一切善男子，迅速獲得不退轉的阿耨多羅三藐三菩提（無上正等正覺），乃至一切女子等，在未來世應當承受女身，因為經文的力量，她們的業力立即消滅。 當時，所有女子都一起合掌，頭面禮拜釋迦如來，同時高聲說道：『南無（皈依）！南摩（敬禮）！希有能作無上利益者！釋迦如來、阿羅訶（應供）、三藐三佛陀（正等覺）！唯愿大悲，廣泛為我們宣說此事，我們現在為何女人的形相都已滅盡，丈夫的身份圓滿成就？因為這稀有的轉變，內心深感慶幸歡喜，我們現在已經發起了阿耨多羅三藐三菩提心，唯愿世尊宣說此事，令無量天人都能獲得道果。』 當時，釋迦如來再次告訴賢首善男子說：『過去月光明香勝如來，為優缽羅王（蓮花王）的夫人天孫陀利（天愛），宣說寶星陀羅尼時，孫陀利和她的後宮婇女眷屬八萬四千人等，女人的相貌消失，丈夫的相貌顯現，無量無數阿僧祇（無數）諸天天女，乃至人非人等一切女子，各自轉變女形，具足男子相，以及未來世應當承受女身的業力也消滅無餘。 『當時，優缽羅王捨棄了他自在的轉輪王位，將四天下委託給太子，就和夫人天孫陀利丈夫以及他的千子，共八萬四千天孫陀利丈夫（唐言天愛），以及九萬二千其他民眾，在月光明香勝佛那裡，信家非家，舍家出家，剃除鬚髮，披上法服，出家后勇猛精進，讀誦受持，意樂寂靜。當時，無量俱胝那由他百千眾生都生起這樣的念頭：『為什麼轉輪聖王要出家入道？』那些執著邪見的人
【English Translation】 English version All these women, having heard this Jewel Star Dharani, also transformed from female forms to possess the appearance of men. It also enables all good men to quickly attain the irreversible Anuttara-samyak-sambodhi (supreme perfect enlightenment), and even all women who are to receive female bodies in future lives, their karma is immediately extinguished by the power of this scripture. At that time, all the women together joined their palms, bowed their heads and paid homage to Shakyamuni Tathagata, and simultaneously said in a loud voice: 'Namo (Homage)! Namah (Reverence)! O Rare One who can bring supreme benefit! Shakyamuni Tathagata, Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One)! We beseech your great compassion to widely explain this matter to us. Why is it that our female forms have all vanished, and the male forms are fully accomplished? Because of this rare transformation, we feel deep joy and happiness. We have now generated the mind of Anuttara-samyak-sambodhi. We beseech the World Honored One to explain this matter, so that countless gods and humans may attain the fruit of the path.' At that time, Shakyamuni Tathagata again told the virtuous man, 'In the past, when the Tathagata Moon Light Fragrance Victory was expounding the Jewel Star Dharani for Queen Tian Sundari (Heavenly Beloved), the wife of King Utpala (Lotus King), Sundari and her palace ladies and retinue of eighty-four thousand people, their female appearances vanished and male appearances manifested. Countless Asankhya (innumerable) heavenly goddesses, and even all women among humans and non-humans, each transformed from female forms to possess male appearances, and the karma of those who were to receive female bodies in future lives was also extinguished without remainder. 'At that time, King Utpala relinquished his sovereign Chakravartin (Wheel-Turning King) position, entrusted the four continents to his crown prince, and together with his wife, Tian Sundari, and his thousand sons, a total of eighty-four thousand Tian Sundari husbands (meaning Heavenly Beloved), and ninety-two thousand other common people, at the place of the Tathagata Moon Light Fragrance Victory, they believed in the non-home life, left their homes, shaved their heads and beards, and donned the monastic robes. After leaving home, they were courageous and diligent, reciting and upholding the teachings, and their minds were peaceful. At that time, countless kotis of nayutas of hundreds of thousands of beings all had this thought: 'Why did the Chakravartin King leave home to enter the path?' Those who were attached to wrong views
各共相謂作如是言：『此香勝如來勤樂魔業解作諂幻，或時轉女人根成丈夫相，或時剃除鬚髮隨與染衣，或為生天上故說生天事，或為生人中故說人中事，或為畜生中生說畜生事，或為餓鬼中生說餓鬼事，或為地獄中生說地獄事，或說不生不滅之法，或復幻作女人之身，勤樂魔業具如上事。彼月光明作沙門像，我今決定離此住處，不忍見彼沙門形相，亦不欲聞所出語言。』
「時，彼眾中鳩摩羅臣心生疑倒，向彼國人作如是言：『我等所有妻妾侍女皆被沙門之所幻化，改其女形作丈夫質，變化一切剃髮染衣，唯我獨身懷憂得脫。我今當入深山險谷無人之處，如仙人游避其妖幻。汝等一切共我和合可相隨去，慎勿入彼沙門魔罥。鄙幻沙門，我今不欲聞其音聲，何況目睹？』而彼臣民未得心者，聞其所言一切歡喜。
「鳩摩羅臣說是語時，無量俱胝百千眾生皆墮邪網，復為眾生宣說邪法：『無有生死亦無解脫，作善作惡未來亦無諸業果報。此虛誑沙門勤行魔業，若往見彼若禮拜彼，若聽彼法惑亂人心，唯欲剃髮舍家冢間修行，日唯一食以乞自資，樂寂靜處入房少語，常厭五欲伎樂歌舞，舍離華鬘涂香散香嚴身之具，亦復不樂種種華飾醉酒昏淫適情之事。而彼沙門勤樂宣說行魔罥道，即是一切眾生怨家，我本不
【現代漢語翻譯】 現代漢語譯本 他們互相說道：『這個香勝（Gandha-vijaya，指佛陀）就像勤樂魔（Kāma-rati-māra，指欲界魔）一樣，用諂媚和幻術迷惑人。他有時把女人的根變成男人的樣子，有時剃除鬚髮，穿上染色的衣服。爲了讓人昇天，他就說昇天的事；爲了讓人在人中出生，他就說人中的事；爲了讓人在畜生中出生，他就說畜生的事；爲了讓人在餓鬼中出生，他就說餓鬼的事；爲了讓人在地獄中出生，他就說地獄的事。有時，他又說不生不滅的法。或者，他又幻化成女人的身體，像勤樂魔一樣做上述的事情。那個月光明（Candraprabha，指佛陀的另一化身）裝扮成沙門的樣子，我現在決定離開這裡，不忍心再看到那個沙門的樣子，也不想再聽到他所說的話。』 當時，他們之中，鳩摩羅臣（Kumāra，大臣名）心生疑惑，對國人說：『我們所有的妻妾侍女都被那個沙門用幻術迷惑了，改變了她們的女性形體，變成了男性的樣子，變化了一切，剃了頭髮，穿上了染色的衣服，只有我一個人憂心忡忡地逃脫了。我現在要進入深山險谷，到無人之處，像仙人一樣躲避他的妖術。你們大家可以和我一起走，千萬不要進入那個沙門的魔網。這個卑鄙的幻術沙門，我不想聽到他的聲音，更何況是親眼看到他？』那些沒有堅定信仰的臣民，聽到他的話，都非常高興。 鳩摩羅臣說這些話的時候，無數的眾生都陷入了邪網，他又為眾生宣說邪法：『沒有生死，也沒有解脫，做善事做惡事，未來也沒有業報。這個虛偽的沙門勤行魔業，如果去見他，如果禮拜他，如果聽他的法，就會迷惑人心，他只想剃髮舍家，在墳墓間修行，每天只吃一頓飯，靠乞討為生，喜歡安靜的地方，進入房間很少說話，常常厭惡五欲、伎樂歌舞，捨棄花鬘、涂香、散香等裝飾身體的東西，也不喜歡各種華麗的裝飾、醉酒、昏淫等享樂的事情。而那個沙門卻勤奮地宣說魔網之道，他是一切眾生的怨家，我本來不』
【English Translation】 English version They said to each other, 'This Gandha-vijaya (Fragrant Victory, referring to the Buddha) is like Kāma-rati-māra (Desire-Pleasure Demon, referring to the demon of the desire realm), using flattery and illusions to deceive people. Sometimes he transforms the female organs into male ones, sometimes he shaves his head and beard and wears dyed robes. To make people be born in heaven, he speaks of heavenly matters; to make people be born among humans, he speaks of human matters; to make people be born among animals, he speaks of animal matters; to make people be born among hungry ghosts, he speaks of hungry ghost matters; to make people be born in hell, he speaks of hell matters. Sometimes, he speaks of the dharma of non-birth and non-death. Or, he transforms himself into a woman's body, doing the same things as Kāma-rati-māra. That Candraprabha (Moonlight, another manifestation of the Buddha) is disguised as a śramaṇa (monk), I have now decided to leave this place, I cannot bear to see that śramaṇa's appearance, nor do I want to hear what he says.' At that time, among them, Kumāra (a minister's name) had doubts and said to the people of the country, 'All our wives and concubines have been deceived by that śramaṇa's illusions, changing their female forms into male ones, transforming everything, shaving their heads, and wearing dyed robes, only I alone have escaped with worry. I will now enter the deep mountains and dangerous valleys, to a place where there is no one, like an immortal, to avoid his sorcery. All of you can come with me, be careful not to enter that śramaṇa's demon net. This despicable illusionary śramaṇa, I do not want to hear his voice, let alone see him with my own eyes?' Those ministers and people who had not gained firm faith, hearing his words, were all very happy. When Kumāra said these words, countless beings fell into the evil net, and he also preached evil dharma to the beings: 'There is no birth and death, nor is there liberation, doing good or doing evil, there will be no karmic retribution in the future. This false śramaṇa diligently practices demonic deeds, if you go to see him, if you worship him, if you listen to his dharma, it will confuse people's minds, he only wants to shave his head and leave home, practice in the graveyards, eat only one meal a day, relying on begging for a living, likes quiet places, enters rooms and speaks little, often detests the five desires, music and dance, abandons garlands, perfumes, and incense for decorating the body, and also dislikes various gorgeous decorations, drunkenness, and licentious pleasures. But that śramaṇa diligently preaches the path of the demon net, he is the enemy of all beings, I originally did not'
見不聞沙門所作，令無量俱胝百千眾生見如是相，往昔已來亦未曾睹此惡見者。』
「善男子！復於後時，優缽羅大沙門聞其國人逃竄山谷，或復自行惡道，復教餘人令著惡見，毀呰三寶謗正為邪，聞是事已，即自思惟：『若彼眾生皆墮惡見，不得解脫不住正見，不利益者不安立者。我為沙門，云何令彼未來之世盲冥眾生，離三惡道去四魔罥，未解脫者能令解脫，乃至究竟令得阿耨多羅三藐三菩提？』
「爾時，優缽羅大沙門作是念已，即白月光明香勝如來言：『我於今者為眾生故，發大勇猛行大慈悲，便與無量百千眾生，前後圍繞往彼邊地，城邑聚落空山險處，為諸眾生宣說正法。若彼眾生墮惡見者，我今當遮令入正見，乃至教其安住阿耨多羅三藐三菩提。或有愿求辟支佛乘，或求聲聞乘，或安立聖果，或令出家，或勸受持優婆塞戒，或八齋戒，或三歸行，或為安立一切女人，具丈夫形斷女根業，說此寶星陀羅尼咒。乃至無量百千萬億眾生，于如來邊曾生疑倒，如是一切著惡見者，我當遮斷令其發露。作是教已，悉令安立阿耨多羅三藐三菩提，皆于月光明香勝佛所，俱共出家凈修梵行。』
「男子鳩摩羅臣先作是愿：『彼大沙門能說幻法，破我徒眾誘我眷屬。汝未來世當得佛時，我還於彼作種種
【現代漢語翻譯】 現代漢語譯本：『看到不聽從教誨的沙門所作所為，使得無數億萬眾生見到這樣的景象，從過去到現在也從未見過這種邪見。』 『善男子！後來，優缽羅（Utpala，意為青蓮）大沙門聽到他國家的人民逃竄到山谷，或者自己走上惡道，又教唆其他人執著于邪見，詆譭三寶，誹謗正法為邪法。聽到這些事後，他自己思索道：『如果那些眾生都墮入邪見，不能得到解脫，不能安住于正見，不能利益他們，不能安立他們。我作為沙門，如何才能讓那些未來世的盲昧眾生，遠離三惡道，脫離四魔的束縛，讓那些沒有解脫的人能夠解脫，乃至最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』 『當時，優缽羅大沙門這樣想后，就對月光明香勝如來（Candraprabha-sugandha-vikrama-tathagata）說：『我今天爲了眾生的緣故，發起大勇猛心，行大慈悲行，就與無數百千眾生，前後圍繞著前往邊地，城鎮村落，空山險處，為眾生宣說正法。如果那些眾生墮入邪見，我今天應當阻止他們，讓他們進入正見，乃至教導他們安住于阿耨多羅三藐三菩提。或者有人希望求辟支佛乘（Pratyekabuddha-yana，緣覺乘），或者求聲聞乘（Sravaka-yana，聲聞乘），或者安立聖果，或者讓他們出家，或者勸他們受持優婆塞戒（Upasaka-sila，在家男居士戒），或者八齋戒，或者三歸依，或者爲了安立一切女人，使其具有丈夫的形貌，斷除女根的業報，宣說這個寶星陀羅尼咒。乃至無數百千萬億眾生，在如來身邊曾經產生疑惑顛倒，像這樣一切執著于邪見的人，我應當遮斷，讓他們發露懺悔。』這樣教導之後，全部讓他們安立於阿耨多羅三藐三菩提，都在月光明香勝佛那裡，一起出家，清凈修行梵行。 『男子鳩摩羅臣（Kumararaja）先前發願說：『那個大沙門能說幻術，破壞我的徒眾，引誘我的眷屬。你未來成佛的時候，我還會在那裡做種種』
【English Translation】 English version: 'Seeing what the Śramaṇa (monk) who does not listen to teachings has done, causing countless millions of beings to see such a sight, they have never seen such evil views from the past until now.' 'Good man! Later, the great Śramaṇa Utpala (meaning blue lotus) heard that the people of his country were fleeing into the mountains and valleys, or were themselves going down evil paths, and were also teaching others to cling to evil views, slandering the Three Jewels, and defaming the true Dharma as false. Having heard these things, he thought to himself: 'If those beings all fall into evil views, cannot attain liberation, cannot abide in right views, cannot benefit them, and cannot establish them. As a Śramaṇa, how can I enable those ignorant beings of the future to be free from the three evil paths, escape the snares of the four demons, enable those who have not been liberated to be liberated, and ultimately attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment)?' 'At that time, after the great Śramaṇa Utpala had thought this, he said to the Tathagata Candraprabha-sugandha-vikrama (Moonlight Fragrance Victorious Thus Come One): 'Today, for the sake of all beings, I will generate great courage and practice great compassion, and together with countless hundreds of thousands of beings, surrounded by them, I will go to the borderlands, towns and villages, desolate mountains and dangerous places, and proclaim the true Dharma to all beings. If those beings have fallen into evil views, I will now stop them and lead them into right views, and even teach them to abide in Anuttara-samyak-sambodhi. Or some may wish to seek the Pratyekabuddha-yana (vehicle of the solitary buddha), or seek the Sravaka-yana (vehicle of the hearers), or establish the holy fruit, or let them leave home, or encourage them to uphold the Upasaka-sila (layman's precepts), or the eight precepts, or the three refuges, or to establish all women, to have the form of a man, to cut off the karma of the female root, and to proclaim this Jewel Star Dharani mantra. Even countless millions of beings, who have had doubts and confusions about the Tathagata, all those who cling to evil views, I will cut them off and make them confess. After teaching them in this way, I will establish them all in Anuttara-samyak-sambodhi, and they will all leave home together at the place of the Buddha Candraprabha-sugandha-vikrama, and purely practice the Brahma-caryā (holy life).' 'The man Kumararaja had previously made this vow: 'That great Śramaṇa can speak illusions, destroy my followers, and seduce my family. When you become a Buddha in the future, I will still be there doing all sorts of'
魔事，所謂始處胎時，為童子時，盛年戲樂及出家時，菩提樹下坐道場時。我當種種惱亂種種破壞，令其退失菩提之心。』
「善男子！時大沙門倍加勤苦，勇猛精進游其本國，入彼山險慈語愛語，種種譬喻開曉其民。彼諸眾生咸見本王，聞其說法皆生歡喜，即回邪心斷昔惡見，于沙門所求哀懺悔，同發阿耨多羅三藐三菩提心。鳩摩羅臣及其徒眾，調伏邪心俱懷正信，便作愿言：『若大沙門具大悲者，將來之世得阿耨多羅三藐三菩提時，愿垂為我授菩提記。』
「善男子等！欲知往昔轉輪聖王優缽羅者，豈異人乎？今我身是也。其王夫人孫陀利者，今彌勒菩薩是。誹謗正法懷惡見臣鳩摩羅者，今魔王是。爾時，無量那由他百千眾生，聞我說法共舍惡見，住三乘道俱得出家，及無量女人以經力故成丈夫者，於今汝等大眾之中四部弟子是也。
「善男子！汝等今當信受我語，聞說過去優缽羅王本事之時勿生疑惑。所以者何？憶念在昔鳩摩羅臣，見其眷屬及彼無量百千眾生同舍魔業，在佛法中出家為道，便起惡念，愿我當來興魔兵眾，破汝眷屬還如今日。
「善男子！汝等曾於月光明香勝如來所，生不凈信作不善語，以惡見報迷陷眾生，值佛因緣而得解脫，由一念善出家力故，從是已來親近無量百
【現代漢語翻譯】 現代漢語譯本：魔的作為，包括剛開始在母胎中時，還是孩童時，在盛年嬉戲玩樂時，以及出家修行時，還有在菩提樹下坐道場時。我（魔）會用各種方法去惱亂和破壞，使他退失求取菩提的心。 善男子！當時那位大沙門更加勤奮努力，勇猛精進地回到他的國家，進入那些險峻的山區，用慈愛的語言和種種譬喻來開導他的民眾。那些民眾都見到了他們的國王，聽了他的說法都非常歡喜，立刻迴轉邪惡的心念，斷除了以前的錯誤見解，在沙門那裡哀求懺悔，一同發起了求取無上正等正覺的心。鳩摩羅大臣和他的徒眾，也調伏了邪惡的心念，都懷著正信，便發願說：『如果這位大沙門具有大悲心，將來成佛時，希望能夠為我們授記。』 善男子們！想知道過去那位轉輪聖王優缽羅（青蓮花）是誰嗎？不是別人，就是我現在的身。那位王夫人孫陀利（美麗）就是現在的彌勒菩薩。誹謗正法、懷有惡見的臣子鳩摩羅（童子）就是現在的魔王。當時，無數那由他百千的眾生，聽了我的說法，一同捨棄了惡見，安住在三乘道中，都出家修行，還有無數的女人因為經文的力量轉變成男子，就是現在你們大眾中的四部弟子。 善男子！你們現在應當相信我的話，聽我說過去優缽羅王的故事時不要產生疑惑。為什麼呢？因為回想過去，鳩摩羅大臣看到他的眷屬和無數百千的眾生一同捨棄了魔業，在佛法中出家修行，便起了惡念，發願說我將來要興起魔兵魔眾，破壞你們的眷屬，讓他們像今天一樣。 善男子！你們曾經在月光明香勝如來那裡，生起了不凈的信心，說了不好的話，用錯誤的見解迷惑眾生，因為佛的因緣才得以解脫，由於一念善心出家的力量，從那時以來親近了無數百千的佛。
【English Translation】 English version: The deeds of Mara, including the time when one is first in the womb, when one is a child, when one is in the prime of life enjoying pleasures, as well as when one leaves home to practice, and when one sits at the Bodhi tree at the place of enlightenment. I (Mara) will use various methods to disturb and destroy, causing him to lose his aspiration for Bodhi. Good men! At that time, the great Shramana became even more diligent and vigorous, returning to his country with courageous effort, entering those dangerous mountainous areas, using compassionate language and various parables to enlighten his people. Those people all saw their king, and upon hearing his teachings, they were very joyful, immediately turning away from their evil thoughts, abandoning their former wrong views, and pleading for repentance at the Shramana's place, together generating the aspiration for Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Minister Kumararaja (prince) and his followers also subdued their evil thoughts, all embracing right faith, and made a vow, saying: 'If this great Shramana possesses great compassion, when he attains Buddhahood in the future, may he bestow upon us a prediction of our enlightenment.' Good men! Do you want to know who the former Chakravartin King Upala (blue lotus) was? It was none other than my present self. That queen, Sundari (beautiful), is now the Bodhisattva Maitreya. The minister Kumararaja (prince), who slandered the Dharma and harbored evil views, is now the Mara King. At that time, countless nayutas (a large number) of hundreds of thousands of beings, upon hearing my teachings, together abandoned their evil views, settled in the three vehicles, all left home to practice, and countless women, through the power of the scriptures, transformed into men, are the fourfold disciples among you today. Good men! You should now believe my words, and when you hear me tell the story of King Upala in the past, do not have doubts. Why is that? Because recalling the past, Minister Kumararaja, seeing his family and countless hundreds of thousands of beings together abandoning the deeds of Mara, leaving home to practice in the Buddha's Dharma, then arose evil thoughts, vowing that in the future he would raise an army of Mara, destroying your family, making them like they are today. Good men! You once, at the place of the Tathagata (Thus Come One) Moon Light Fragrance Victory, generated impure faith, spoke bad words, and used wrong views to confuse sentient beings. Because of the Buddha's causes and conditions, you were able to be liberated. Due to the power of leaving home with one good thought, since then you have been close to countless hundreds of thousands of Buddhas.
千諸佛，供養供給不生劬勞，于諸佛所發大誓願心樂聽法，乃至常行六波羅蜜。汝等昔來以身口意所行惡業，經無量劫常處三塗加諸苦惱，業障所引生魔道中。因我釋迦牟尼如來說此寶星陀羅尼，彼魔眾中五百妓女，即轉女身，同時皆得無生法忍，無量無數那由他百千眾生，一切世間天人大眾，咸發阿耨多羅三藐三菩提心，及得不退阿耨多羅三藐三菩提。復有無量無數那由他等百千眾生，皆得不退聲聞辟支佛乘。」
寶星陀羅尼經卷第二
「『◎多地也他阇盧計(一) 阇盧迦慕計(二) 阇梨阇羅(三) 阇梨你(四) 阇羅婆啰帝(五) 阇呬利(六) 婆啰布樓沙羅叉那婆摩婁呬邪(七) 阿摩迷阿摩迷(八) 婆摩迷婆摩迷(九) 那婆迷(十) 摩呵迷(十一) 阇呵迷(十二) 阇呵迷呿婆羅迷(十三) 婆羅迷(十四) 婆羅迷(十五) 婆羅迷(十六) 婆婆鞞(十七) 婆呵鞞(十八) 傍伽鞞(十九) 婆阇鞞(二十) 婆羅多婆利篩(二十一) 阇呵迷呿(二十二) 婆啰鞞(二十三) 阿羅阇呬離(二十四) 禪堵離(二十五) 祖堵母溪(二十六) 婆呵啰(二十七) 婆呵啰(二十八) 迷陀哱啰帝(二十九) 檀地羅(三十) 檀地馱羅(三十一) 蘇利耶毗呵呿(三十
【現代漢語翻譯】 現代漢語譯本 『千位諸佛，供養和佈施都不會感到疲勞，在諸佛那裡發下宏大的誓願，歡喜聽聞佛法，乃至常常修行六波羅蜜（六種到達彼岸的方法）。你們過去以來，以身口意所造作的惡業，經歷了無量劫，常常處於三惡道（地獄、餓鬼、畜生）遭受各種苦惱，因業障的牽引而墮入魔道之中。因為我釋迦牟尼佛宣說了這寶星陀羅尼，那些魔眾中的五百位**（此處原文缺失，無法翻譯），立即轉為女身，同時都獲得了無生法忍（對諸法不生不滅的領悟），無量無數那由他（數量單位）百千眾生，一切世間的天人和大眾，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），並且得到了不退轉的阿耨多羅三藐三菩提。又有無量無數那由他等百千眾生，都得到了不退轉的聲聞乘和辟支佛乘。』
《寶星陀羅尼經》卷第二
『◎多地也他 阇盧計(一) 阇盧迦慕計(二) 阇梨阇羅(三) 阇梨你(四) 阇羅婆啰帝(五) 阇呬利(六) 婆啰布樓沙羅叉那婆摩婁呬邪(七) 阿摩迷阿摩迷(八) 婆摩迷婆摩迷(九) 那婆迷(十) 摩呵迷(十一) 阇呵迷(十二) 阇呵迷呿婆羅迷(十三) 婆羅迷(十四) 婆羅迷(十五) 婆羅迷(十六) 婆婆鞞(十七) 婆呵鞞(十八) 傍伽鞞(十九) 婆阇鞞(二十) 婆羅多婆利篩(二十一) 阇呵迷呿(二十二) 婆啰鞞(二十三) 阿羅阇呬離(二十四) 禪堵離(二十五) 祖堵母溪(二十六) 婆呵啰(二十七) 婆呵啰(二十八) 迷陀哱啰帝(二十九) 檀地羅(三十) 檀地馱羅(三十一) 蘇利耶毗呵呿(三十
【English Translation】 English version 'To the thousand Buddhas, offering and giving without feeling fatigue, at the places of the Buddhas, making great vows, joyfully listening to the Dharma, and even constantly practicing the Six Paramitas (six perfections to reach the other shore). You, from the past, through the evil deeds performed by your body, speech, and mind, have spent countless kalpas (eons), constantly dwelling in the three evil paths (hell, hungry ghosts, animals), enduring various sufferings, and due to the pull of karmic obstacles, have fallen into the demonic paths. Because I, Shakyamuni Buddha, have spoken this Jewel Star Dharani, five hundred ** (missing in the original text, cannot be translated) from those demonic hosts, immediately transformed into female bodies, and simultaneously all attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), countless nayutas (a unit of number) of hundreds of thousands of beings, all the worldly gods and the great assembly, all generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment), and attained the non-retrogressing Anuttara-samyak-sambodhi. Furthermore, countless nayutas of hundreds of thousands of beings all attained the non-retrogressing Sravaka-yana (vehicle of the hearers) and Pratyekabuddha-yana (vehicle of the solitary Buddhas).'
The Jewel Star Dharani Sutra, Volume 2
'◎Tadyatha jalu ke (1) jalu ka mu ke (2) jali jala (3) jali ni (4) jala bhara te (5) jahi li (6) bhara buru sha ra ksha na bha ma lu hi ya (7) a ma me a ma me (8) bha ma me bha ma me (9) na bha me (10) ma ha me (11) ja ha me (12) ja ha me ksha bha ra me (13) bha ra me (14) bha ra me (15) bha ra me (16) bha bha bhe (17) bha ha bhe (18) bhang ga bhe (19) bha ja bhe (20) bha ra ta bha li shai (21) ja ha me ksha (22) bha ra bhe (23) a ra ja hi li (24) chan du li (25) zu du mu xi (26) bha ha ra (27) bha ha ra (28) me dha pu ra te (29) dhan di ra (30) dhan di dha ra (31) su li ya pi ha ksha (30
二) 栴達啰毗呵呿(三十三) 斫芻殊底沙毗呵呿(三十四) 薩婆叉耶(三十五) 悉底履埵蘇啰(三十六) 毗呵呿(三十七) 阇呿伽(三十八) 阇呿伽(三十九) 蘇呿伽(四十) 毗呵摩(四十一) 阿沒履呿(四十二) 阿沒履呿(四十三) 阿沒履呿(四十四) 阿沒履呿(四十五) 阿沒履呿(四十六) 阿沒履呿(四十七) 阿沒履呿(四十八) 阿沒履呿(四十九) 阿沒履呿(五十) 沒履呿沒履呿沒履呿(五十一) 毗婆侈陀羯摩(五十二) 度泥度泥(五十三) 郁波陀毗耶侈陀(五十四) 若那訖履哆(五十五) 阿訥哆波陀(五十六) 呿伽離紐迦(五十七) 鴦咎隸(五十八) 朋瞿隸(五十九) 毗簿俱隸(六十) 俱羅呵(六十一) 因陀啰缽履婆呵(六十二) 毗也婆侈陀揭婆(六十三) 遮婆啰底(六十四) 遮婆啰底(六十五) 遮婆啰底阿慕呵達履舍奴(六十六) 缽履跋多婆沙也呿摩(六十七) 訖履摩殊底(六十八) 呿伽履阇呬(六十九) 阇呵殊底(七十) 你虱迦毗啰娑(七十一) 毗啰娑(七十二) 毗啰娑毗啰娑(七十三) 毗啰阇(七十四) 摩底履伽啰摩婆婆(七十五) 訖履跛也摩呵訖履跛(七十六) 呬隸呬呬隸(七十七) 阿嘍拏婆啰帝
(七十八) 三摩邪你瑟計(七十九) 陀摩馱那(八十) 地夜那(八十一) 阿波啰沒履(八十二) 頗羅君茶羅簿溪(八十三) 你跋多悉底履婆婆(八十四) 羯摩叉耶缽啰突婆婆否嘍沙哆梵(八十五) 阿三摩三摩(八十六) 三摩耶毗地阇若(八十七) 哆他伽多(八十八) 娑婆呵(八十九)』」 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第三
唐天竺三藏波羅頗蜜多羅譯
魔王歸伏品第三
爾時，釋迦牟尼如來說此寶星陀羅尼經時，放大光明，遍照此娑婆世界百俱胝四天下處，悉皆大明。應時，此間百俱胝處欲界諸魔，以佛力故皆起驚動，共睹此光所現因緣，咸作念言：「決定是彼惡魔所為，於四天下有大威德，彼於我等大自在力故現此光。」作是念時，觀見惡魔坐憂惱室極生悒恨。
爾時，此界百俱胝魔，各舍魔宮到此四天下惡魔王所，作如是言：「汝欲界主有大自在，放此光明普照一切，復何因緣坐憂惱室？」
爾時，魔王即便遍答百俱胝處所有諸魔：「汝等應知，此是沙門出於釋種，第一諂幻，放此光明照於世界，一切驚動，世間所有明慧之人、諸梵天王，及諸龍王、夜叉王、阿修羅王、摩睺羅伽王、迦樓羅王、緊那
【現代漢語翻譯】 現代漢語譯本 (七十八) 三摩邪你瑟計 (Samaya-nishthe，意為：處於誓言之中) (七十九) 陀摩馱那 (Dharma-dhana，意為：法之財富) (八十) 地夜那 (Dhyana，意為：禪定) (八十一) 阿波啰沒履 (Apara-mriti，意為：無死) (八十二) 頗羅君茶羅簿溪 (Phala-kundala-bhukshi，意為：享用果實耳環者) (八十三) 你跋多悉底履婆婆 (Nirbaddha-sthira-bhava，意為：堅定不移的狀態) (八十四) 羯摩叉耶缽啰突婆婆否嘍沙哆梵 (Karma-kshaya-pradurbhava-purusha-dham，意為：業盡顯現的丈夫) (八十五) 阿三摩三摩 (Asama-sama，意為：無等平等) (八十六) 三摩耶毗地阇若 (Samaya-vidhi-jna，意為：知曉誓言之法者) (八十七) 哆他伽多 (Tathagata，意為：如來) (八十八) 娑婆呵 (Svaha，意為：成就) (八十九)』」
《寶星陀羅尼經》卷第三
唐天竺三藏波羅頗蜜多羅譯
魔王歸伏品第三
爾時，釋迦牟尼如來說此《寶星陀羅尼經》時，放大光明，遍照此娑婆世界百俱胝四天下處，悉皆大明。應時，此間百俱胝處欲界諸魔，以佛力故皆起驚動，共睹此光所現因緣，咸作念言：『決定是彼惡魔所為，於四天下有大威德，彼於我等大自在力故現此光。』作是念時，觀見惡魔坐憂惱室極生悒恨。
爾時，此界百俱胝魔，各舍魔宮到此四天下惡魔王所，作如是言：『汝欲界主有大自在，放此光明普照一切，復何因緣坐憂惱室？』
爾時，魔王即便遍答百俱胝處所有諸魔：『汝等應知，此是沙門出於釋種，第一諂幻，放此光明照於世界，一切驚動，世間所有明慧之人、諸梵天王，及諸龍王、夜叉王、阿修羅王、摩睺羅伽王、迦樓羅王、緊那羅王，皆悉驚怖。』
【English Translation】 English version (78) Samaya-nishthe (meaning: established in the vow) (79) Dharma-dhana (meaning: treasure of Dharma) (80) Dhyana (meaning: meditation) (81) Apara-mriti (meaning: immortality) (82) Phala-kundala-bhukshi (meaning: one who enjoys fruit earrings) (83) Nirbaddha-sthira-bhava (meaning: state of unwavering firmness) (84) Karma-kshaya-pradurbhava-purusha-dham (meaning: the husband who manifests the exhaustion of karma) (85) Asama-sama (meaning: unequaled equality) (86) Samaya-vidhi-jna (meaning: one who knows the method of the vow) (87) Tathagata (meaning: Thus Come One) (88) Svaha (meaning: hail) (89)』」
The Third Scroll of the Jewel Star Dharani Sutra
Translated by Tripitaka Master Paramita of Tang Dynasty, India
Chapter Three: The Subjugation of the Demon King
At that time, when Shakyamuni Buddha was expounding this Jewel Star Dharani Sutra, he emitted great light, illuminating all the hundred kotis of four-world systems in this Saha world, making them all brightly lit. Instantly, the demons of the desire realm in these hundred kotis of places were all startled by the Buddha's power. They all witnessed the cause and condition of this light and thought, 'It must be the doing of that evil demon. He has great power in the four-world systems. He is manifesting this light because of his great power over us.' As they thought this, they saw the evil demon sitting in a chamber of sorrow, feeling extremely dejected.
At that time, the hundred kotis of demons in this realm, each leaving their demon palaces, went to the evil demon king of these four-world systems and said, 'You, the lord of the desire realm, have great power. You emit this light that illuminates everything. Why are you sitting in a chamber of sorrow?'
Then, the demon king immediately answered all the demons in the hundred kotis of places, 'You should know that this is a Shramana from the Shakya clan, the most deceitful and illusory one. He is emitting this light to illuminate the world, causing everything to be startled. All the wise people in the world, the Brahma kings, as well as the dragon kings, yaksha kings, asura kings, mahoraga kings, garuda kings, and kinnara kings, are all terrified.'
羅王，乃至其餘人、非人等，其中所有聰睿之士，一切歸向供養于彼，乃至六年獨坐無二，成就無相大幻之力。我以自力示現神通，嚴駕軍眾三十六俱胝周匝圍繞，一切魔力用大勤勞，畢竟不能令彼首陀驚畏一毛，何況復能作余障礙動彼法坐？今此首陀成就如是無相之幻，所作示現動此大地並退我軍，如誅大樹根枝俱倒。一切魔界悉皆闇蔽，于彼坐處成就大明，從坐起已，為諸眾生開示演說，此四天下所有眾生聰明智慧，悉亦為幻鉤所牽，我亦不知彼等之心，何處何趣？何時死何處生？今此六趣歸依彼者，我尚不能驚動一毛，況復能令動彼信心？我此五百微妙妓女，及二萬子並諸眷屬，皆悉歸依沙門瞿曇在彼前坐，我於今日不能遮制。汝等今者，有力有福有智自在，當助於我斷彼釋子首陀羅命，所有眾生歸依彼者悉令破散，幻諂沙門黑闇部黨悉令降伏，我等魔眾白凈部黨悉令明顯，從爾已后當受樂觸。」
爾時，有魔名曰光明，觀此閻浮於法坐上見如來身，又聞梵音美妙說法，見聞此已，毛豎驚起，向彼魔王說如是偈：
「一切剎土中， 此色最勝異， 功德及智慧， 久已凈其身， 解脫諸煩惱， 長夜善相應， 解脫于諸有， 盡彼一切憂。 汝今勿復瞋， 自在所不容， 歸依此
{ "translations": [ "羅王（魔王），以及其他的人、非人等，其中所有聰慧的人，都歸向供養他，甚至六年獨自靜坐，成就了無相大幻的力量。我用自己的力量示現神通，嚴整軍隊三十六俱胝（俱胝：印度計數單位，一俱胝等於一千萬）周匝圍繞，一切魔力用盡全力，最終也不能讓那個首陀（首陀：指釋迦牟尼）驚恐一根毫毛，更何況能製造其他障礙動搖他的法座？現在這個首陀成就瞭如此無相的幻術，他所作的示現震動了大地並擊退了我的軍隊，就像砍伐大樹一樣根枝都倒了。一切魔界都被黑暗遮蔽，在他的坐處卻成就了大光明，他從座位起身之後，為眾生開示演說，這四天下所有聰明智慧的眾生，都被他的幻術所牽引，我也不知道他們的心，去了哪裡，趨向何方？何時死亡，又會在哪裡出生？現在這六道眾生都歸依他，我尚且不能驚動他們一根毫毛，更何況能動搖他們的信心？我的這五百微妙的**（此處原文有缺失，無法翻譯），以及兩萬個兒子和所有眷屬，都全部歸依了沙門瞿曇（沙門瞿曇：指釋迦牟尼）坐在他的面前，我今天都無法阻止。你們現在，有力量有福報有智慧自在，應當幫助我斷絕那個釋子首陀羅（釋子首陀羅：指釋迦牟尼）的性命，所有歸依他的人都讓他們破散，那些虛偽諂媚的沙門黑闇部黨都讓他們降伏，我們魔眾白凈部黨都讓他們顯明，從那以後你們應當享受快樂。」 , "當時，有一個魔名叫光明，觀察這閻浮（閻浮：指我們所居住的這個世界）在法座上看見如來的身體，又聽見梵音美妙的說法，見聞這些之後，毛髮豎立驚恐起來，向那個魔王說了這樣的偈頌：", "『在一切剎土（剎土：指佛所教化的世界）中，這個色身最為殊勝奇異，功德和智慧，早已清凈了他的身體，解脫了一切煩惱，長久以來都與善法相應，解脫了一切有（有：指三界輪迴），斷盡了一切憂愁。", "你現在不要再生氣了，自在所不能容忍的，歸依他吧！』" ], "english_translations": [ "King Luo (Mara King), and other humans, non-humans, etc., all the wise among them, all turn to offer to him, even sitting alone for six years, achieving the power of the formless great illusion. I used my own power to manifest supernatural abilities, rigorously leading an army of thirty-six kotis (koti: an Indian unit of counting, one koti equals ten million) in a complete circle, all demonic powers exerted with great effort, ultimately could not make that Shudha (Shudha: refers to Shakyamuni) tremble even a single hair, let alone create other obstacles to shake his Dharma seat? Now this Shudha has achieved such a formless illusion, his manifestations have shaken the earth and repelled my army, like felling a large tree, roots and branches all falling. All the demon realms are obscured by darkness, but at his seat, great light is achieved. After rising from his seat, he expounds and explains to all beings. All the intelligent and wise beings in these four continents are drawn by his illusion. I do not know where their minds have gone, where they are heading? When will they die, and where will they be born? Now these beings of the six realms all rely on him, I cannot even disturb a single hair on them, let alone shake their faith? My five hundred subtle ** (the original text is missing here, cannot be translated), and twenty thousand sons and all my dependents, have all taken refuge in the Shramana Gautama (Shramana Gautama: refers to Shakyamuni) sitting before him, I cannot stop it today. You now, with power, blessings, wisdom, and freedom, should help me cut off the life of that Shakya son Shudhara (Shakya son Shudhara: refers to Shakyamuni), let all who rely on him be scattered, let those deceitful and flattering Shramana dark factions be subdued, let our Mara white and pure factions be made manifest, and from then on you shall enjoy pleasure.", "At that time, there was a demon named Light, observing this Jambudvipa (Jambudvipa: refers to the world we live in), saw the body of the Tathagata on the Dharma seat, and heard the beautiful sound of Brahma's voice expounding the Dharma. Having seen and heard this, his hair stood on end in fear, and he spoke this verse to the demon king:", "'Among all the Buddha lands (Buddha lands: refers to the worlds where Buddhas teach), this form is the most supreme and extraordinary, his merits and wisdom have long purified his body, he has liberated himself from all afflictions, for a long time he has been in harmony with the good Dharma, he has liberated himself from all existence (existence: refers to the cycle of rebirth in the three realms), and has exhausted all sorrows.", "You should not be angry anymore, what freedom cannot tolerate, take refuge in him!'" ] }
處者， 三有第一歸。 汝若於此處， 起于剎那瞋， 以彼愚癡故， 自得於樂壞。」
爾時眾中，復有一魔名珊你弭迦，向彼魔王說如是偈：
「彼大神通力， 最上功德相， 一切無所依， 依者趣解脫， 苦盡無有餘， 能說苦盡道， 無量百千魔， 所不能惱亂。」
爾時，魔王說偈報曰：
「我今所有自在人， 彼大自在悉歸從， 如是不久空我界， 我無趣處復無得。」
爾時眾中，復有一魔名曰新塵，向彼魔王說如是偈：
「第一勢力汝先有， 自在勇健之所作， 汝今失力復無能， 無得共比一切智。」
爾時眾中，復有一魔名曰刀月，向彼魔王說如是偈：
「慈悲眾生無惡意， 自性清凈無所依， 解脫三界遊行處， 無趣無行無能害。」
爾時，魔王說偈報曰：
「欲界所有諸眾生， 迷醉倒情著諸欲， 於我所作常隨轉， 云何共汝不害彼？」
爾時眾中，復有一魔名曰地水，向彼魔王說如是偈：
「諸有不堅如幻炎， 能知諸有斷諸愛， 不著諸有如虛空， 云何于彼能逼惱？」
爾時，魔王說偈報曰：
「彼雖自在於三界， 飲食衣服恒資用， 彼於三受所樂
【現代漢語翻譯】 現代漢語譯本 『處』（指佛陀）是三有（欲有、色有、無色有）中第一的歸宿。 你若在此處，生起剎那的嗔恨， 因為你的愚癡，你將自毀安樂。
這時，眾魔中，又有一個魔名叫珊你弭迦（San Ni Mi Jia），向魔王說了這樣的偈語： 『他』（指佛陀）有大神通力，是最上的功德之相， 一切都無所依，依止『他』的人趣向解脫， 苦已盡，沒有剩餘，能說出苦盡之道， 無數百千的魔，都不能惱亂『他』。
這時，魔王說偈回答說： 『我』現在所有自在的人，那些大自在者都歸順於『他』， 這樣不久『我』的領域就會空虛，『我』無處可去，也無所得。
這時，眾魔中，又有一個魔名叫新塵（Xin Chen），向魔王說了這樣的偈語： 『你』（指魔王）原先有第一的勢力，是自在勇健所為， 『你』現在失去力量又無能為力，無法與一切智者相比。
這時，眾魔中，又有一個魔名叫刀月（Dao Yue），向魔王說了這樣的偈語： 『他』（指佛陀）慈悲眾生沒有惡意，自性清凈無所依， 解脫三界（欲界、色界、無色界）的束縛，無所去，無所行，無人能傷害。
這時，魔王說偈回答說： 欲界所有眾生，迷醉於顛倒的情感，執著于各種慾望， 對於『我』所做的事情常常隨之轉動，怎麼能和『你』一樣不傷害他們呢？
這時，眾魔中，又有一個魔名叫地水（Di Shui），向魔王說了這樣的偈語： 諸有（存在）不堅固如幻影，能知諸有，斷除諸愛， 不執著于諸有，如同虛空，怎麼能逼迫惱亂『他』呢？
這時，魔王說偈回答說： 『他』雖然自在三界，飲食衣服恒常需要， 『他』對於三種感受（苦受、樂受、不苦不樂受）所樂於
【English Translation】 English version 'The place' (referring to the Buddha) is the first refuge in the three realms of existence (the desire realm, the form realm, and the formless realm). If you, in this place, give rise to a moment of anger, Because of your ignorance, you will destroy your own happiness.
At that time, among the demons, there was another demon named San Ni Mi Jia, who spoke the following verse to the demon king: 'He' (referring to the Buddha) has great supernatural powers, the most supreme mark of merit, Everything is without reliance, those who rely on 'him' go towards liberation, Suffering is exhausted, with nothing remaining, able to speak the path to the end of suffering, Countless hundreds and thousands of demons cannot disturb 'him'.
At that time, the demon king replied with a verse: All the free beings that 'I' now possess, those great free beings all submit to 'him', Thus, soon 'my' realm will be empty, 'I' have nowhere to go and nothing to gain.
At that time, among the demons, there was another demon named Xin Chen, who spoke the following verse to the demon king: 'You' (referring to the demon king) originally had the first power, which was the work of freedom and strength, 'You' have now lost your power and are incapable, unable to compare with the all-knowing one.
At that time, among the demons, there was another demon named Dao Yue, who spoke the following verse to the demon king: 'He' (referring to the Buddha) is compassionate to all beings without malice, his nature is pure and without reliance, Liberated from the bonds of the three realms (the desire realm, the form realm, and the formless realm), with nowhere to go, nothing to do, and no one can harm him.
At that time, the demon king replied with a verse: All beings in the desire realm are intoxicated by inverted emotions, attached to various desires, They constantly follow what 'I' do, how can 'I' not harm them like 'you'?
At that time, among the demons, there was another demon named Di Shui, who spoke the following verse to the demon king: All existences are impermanent like illusions, able to know all existences, cutting off all attachments, Not attached to any existence, like empty space, how can 'you' oppress and disturb 'him'?
At that time, the demon king replied with a verse: Although 'he' is free in the three realms, he constantly needs food and clothing, 'He' is pleased with the three kinds of feelings (painful feeling, pleasant feeling, and neutral feeling)
住， 云何將死不能害？」
爾時眾中，復有一魔名曰舍愛，向彼魔王說如是偈：
「神通境界有所有， 惡魔天龍夜叉等， 種種惱佛無所觸， 云何將死能害彼？」
爾時，魔王說偈報曰：
「我等昔日斷彼食， 于虛空中雨大石， 無邊罵詈百種聲， 我欲動彼所依處。」
爾時眾中，復有一魔名曰知眼，向彼魔王說如是偈：
「汝于彼時作惱亂， 頗見少許瞋過不， 舒顏視汝不顰蹙， 軟音慰喻無惡聲。」
爾時，魔王說偈報曰：
「彼有智慧能常忍， 能斷愛癡諸過失， 慈心一切諸眾生， 聚集所行無不集。」
爾時眾中，復有一魔名難降伏，向彼魔王說如是偈：
「三結若能罥縛者， 我等可應惱亂彼； 佛乃滅此癡罥障， 云何將死能惱彼？」
爾時，魔王說偈報曰：
「汝等助我力， 裝束莫放逸， 我變地為水， 束四山為鬘， 虛空雨大石， 又放鐵沙聚， 月箭曲刀镩， 擲彼身即碎； 如是勤方便， 極作惱亂彼， 汝等相運助， 釋子定為灰。」
爾時，諸魔各各說偈，乃至百俱胝處所有諸魔，說偈問答皆亦如是。
爾時，彼眾一切諸魔，同時發聲作如是言
【現代漢語翻譯】 現代漢語譯本 『住』，為什麼說將死不能傷害他呢？」 這時，眾魔中，又有一個魔名叫舍愛，向魔王說了這樣的偈語： 『神通境界所能及，惡魔天龍夜叉等，種種惱亂佛都不能觸及，為什麼說將死能傷害他呢？』 這時，魔王說了偈語回答說： 『我們過去斷絕他的食物，在虛空中降下大石頭，無邊謾罵發出各種聲音，我想要動搖他所安住的地方。』 這時，眾魔中，又有一個魔名叫知眼，向魔王說了這樣的偈語： 『你那時對他進行惱亂，可曾見到他有絲毫嗔恨的表現嗎？他面容舒展地看著你，沒有皺眉，用柔和的聲音安慰你，沒有惡語。』 這時，魔王說了偈語回答說： 『他有智慧能夠常常忍耐，能夠斷除愛慾、愚癡等各種過失，以慈悲心對待一切眾生，他所聚集的修行沒有不圓滿的。』 這時，眾魔中，又有一個魔名叫難降伏，向魔王說了這樣的偈語： 『如果三結（指身見、戒禁取見、疑）能夠束縛他，我們或許可以惱亂他；佛已經滅除了這種愚癡的束縛和障礙，為什麼說將死能惱亂他呢？』 這時，魔王說了偈語回答說： 『你們幫助我，要裝束好不要懈怠，我將把地變成水，把四座山束成花環，在虛空中降下大石頭，又放出鐵沙堆，用月牙箭、彎刀、镩子，投擲他身體就會粉碎；這樣勤奮地想辦法，極力地惱亂他，你們互相幫助，釋迦牟尼的弟子一定會化為灰燼。』 這時，眾魔各自說了偈語，乃至百俱胝（俱胝：古代印度數量單位，相當於千萬）處所有魔，說偈問答都像這樣。 這時，他們所有魔眾，同時發出聲音說這樣的話：
【English Translation】 English version 'Stay,' how can it be said that death cannot harm him?' At that time, among the demons, there was another demon named 'Forsake Love,' who spoke the following verse to the Demon King: 'With all the realms of supernatural powers, evil demons, dragons, yakshas, etc., all kinds of disturbances cannot touch the Buddha, how can it be said that death can harm him?' At that time, the Demon King spoke a verse in reply: 'In the past, we cut off his food, rained down large stones in the void, endlessly cursed with all kinds of voices, I wanted to move the place where he dwells.' At that time, among the demons, there was another demon named 'Knowing Eye,' who spoke the following verse to the Demon King: 'When you were disturbing him at that time, did you see even a little bit of anger? He looked at you with a relaxed face, without frowning, comforted you with a soft voice, without any harsh words.' At that time, the Demon King spoke a verse in reply: 'He has wisdom and can always endure, can cut off the faults of desire and ignorance, treats all sentient beings with compassion, and all his accumulated practices are complete.' At that time, among the demons, there was another demon named 'Difficult to Subdue,' who spoke the following verse to the Demon King: 'If the three fetters (referring to self-view, attachment to rites and rituals, and doubt) could bind him, we might be able to disturb him; the Buddha has already extinguished these fetters and obstacles of ignorance, how can it be said that death can disturb him?' At that time, the Demon King spoke a verse in reply: 'You all help me, get ready and do not be lazy, I will turn the earth into water, bind the four mountains into garlands, rain down large stones in the void, and release piles of iron sand, with crescent arrows, curved knives, and awls, throwing them at his body will shatter it; by diligently devising such methods, and greatly disturbing him, if you all help each other, the disciples of Shakyamuni will surely turn to ashes.' At that time, the demons each spoke verses, and even the demons in hundreds of kotis (koti: an ancient Indian unit of quantity, equivalent to ten million) of places, spoke verses and answered in the same way. At that time, all the demons in the assembly, simultaneously spoke these words:
：「如是應去各各自宮莊嚴甲冑，並諸軍眾悉皆擐甲。各使我等神通之力，一切境界示彼令知，沙門瞿曇雖復勇猛，豈當我輩軍眾之鋒？」
如是語時，于剎那頃，百俱胝處所有諸魔，各從自宮甲冑莊嚴，一一魔軍千俱胝眾，著種種甲持種種器仗，各別嚴駕，于夜分中下閻浮提，到中摩伽陀，各住虛空鄰近於佛，乃至四洲天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、吉那羅、摩睺羅伽、薜荔多、毗舍阇、究槃茶，各于佛邊生不信心無恭敬意，於法僧邊亦不信心。彼一切魔各遣軍眾，種種器仗擐甲莊嚴，大集彼處欲害如來。
有一仙人名曰光味，於十八明處及神通境界學過彼量，而常承事摩醯首羅，與五百徒眾住雪山邊。爾時，魔王即自變身作摩醯首羅像，住仙人前，說如是偈：
「瞿曇姓種生， 大仙依通者， 聰慧住摩伽， 今王舍城乞。 汝當堅固心， 往共種種論， 汝極五神通， 當決定自在。」
爾時，魔王說此偈已，即隱不現，還於魔宮自眷屬所，說如是偈：
「汝等今日我邊聽， 我今思得無比知， 釋子所攝所共語， 神通加彼令具足。 彼幻示現自境界， 奪我魔之廣大力， 如母向子常軟語， 悉令弟子生喜樂， 恒日初分入城邑， 徐
【現代漢語翻譯】 『就應該這樣，各自回到自己的宮殿，穿戴好盔甲，所有的軍隊也都披上鎧甲。各自運用我們的神通之力，將一切境界展示給他們看，讓他們知道，沙門瞿曇（釋迦牟尼佛）即使再勇猛，又怎能抵擋我們軍隊的鋒芒？』 當他們這樣說的時候，在剎那之間，一百俱胝（俱胝為印度數字單位，相當於千萬）處的魔眾，各自從自己的宮殿里穿戴好盔甲，每一支魔軍都有千俱胝的部眾，穿著各種各樣的盔甲，拿著各種各樣的武器，各自整裝待發，在夜間降臨到閻浮提（我們所居住的這個世界），到達中摩伽陀（古印度地名），各自住在虛空中，靠近佛陀。乃至四洲（佛教宇宙觀中的四大洲）的天、龍、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（非天神）、伽樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、薜荔多（餓鬼）、毗舍阇（食人鬼）、究槃茶（甕形鬼），都在佛陀身邊生起不信任和不恭敬的心，對於佛法和僧團也不信任。那些魔眾各自派遣軍隊，拿著各種各樣的武器，披著鎧甲，聚集在那裡，想要加害如來（佛陀）。 有一位仙人名叫光味，在十八明處（十八種明智的領域）和神通境界方面都學過了頭，而且經常侍奉摩醯首羅（濕婆神），和五百個徒弟住在雪山邊。當時，魔王就自己變身成摩醯首羅的形象，站在仙人面前，說了這樣的偈語： 『瞿曇（釋迦牟尼佛）姓氏種族出生， 大仙人依靠神通， 聰慧地住在摩伽陀， 現在在王舍城乞食。 你應當堅定信心， 前去和他進行各種辯論， 你精通五種神通， 應當能決定勝負。』 當時，魔王說完這偈語后，就隱身不見，回到自己的魔宮，在自己的眷屬面前，說了這樣的偈語： 『你們今天在我這裡聽著， 我今天想得到無比的智慧， 釋迦牟尼佛的弟子所掌握的， 神通加持他們使之具足。 他們幻化示現自己的境界， 奪走了我魔的廣大力量， 像母親對孩子常說軟語， 讓弟子們都生起喜悅， 每天早上進入城邑， 慢慢地』
【English Translation】 'Thus it should be, each return to their own palaces, adorn themselves with armor, and all the armies should also be clad in armor. Each of us should use our supernatural powers to show them all realms, so they know that even if the Shramana Gautama (Shakyamuni Buddha) is brave, how can he withstand the sharpness of our armies?' As they spoke these words, in an instant, hundreds of kotis (a koti is an Indian numerical unit, equivalent to ten million) of demons from various places, each adorned with armor from their own palaces, each demon army with thousands of kotis of troops, wearing various kinds of armor, holding various kinds of weapons, each fully prepared, descended to Jambudvipa (the world we live in) during the night, arriving at central Magadha (an ancient Indian place name), each dwelling in the sky, close to the Buddha. Even the Devas, Nagas, Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical bird-like creatures), Kinnaras (celestial musicians), Mahoragas (great serpent gods), Pretas (hungry ghosts), Pisacas (flesh-eating demons), and Kumbhandas (pot-shaped demons) of the four continents (the four continents in Buddhist cosmology), all arose feelings of distrust and disrespect towards the Buddha, and also distrusted the Dharma and the Sangha. Those demons each sent out their armies, holding various kinds of weapons, clad in armor, gathering there, wanting to harm the Tathagata (Buddha). There was a sage named Light Taste, who had surpassed the limits in the eighteen fields of knowledge (eighteen areas of wisdom) and supernatural realms, and who constantly served Mahesvara (Shiva), living by the side of the snowy mountains with five hundred disciples. At that time, the demon king transformed himself into the image of Mahesvara, stood before the sage, and spoke this verse: 'Gautama (Shakyamuni Buddha) was born into a lineage, The great sage relies on supernatural powers, Wisely dwells in Magadha, Now begs for alms in Rajagriha. You should strengthen your resolve, Go and engage him in various debates, You are proficient in the five supernatural powers, You should be able to determine the outcome.' At that time, after the demon king spoke this verse, he disappeared, returning to his demon palace, and in front of his retinue, spoke this verse: 'You all listen to me today, Today I wish to obtain unparalleled wisdom, What the disciples of Shakyamuni Buddha possess, Supernatural powers empower them to be complete. They manifest their own realms through illusion, Stealing the vast power of us demons, Like a mother always speaks softly to her child, Making all disciples feel joy, Every morning they enter the city, Slowly'
步攝持正威儀， 弟子所行所斷欲， 彼彼自當我捉持。 美妙歌舞現其前， 令彼見聞生惑著， 弟子見聞惑著已， 應惱釋迦大仙意。」
爾時眾中，復有一魔說如是偈：
「我今化現可畏事， 師子駝象虎水牛， 速疾奔馳彼城邑， 驚動現威雷震聲， 神通化現無量事， 復現兵器逼其前， 彼彼所棄諸欲者， 或時迷亂令忘失。」
爾時眾中，復有一魔說如是偈：
「我今于彼四衢道， 化作樓觀俠其前， 種種奇形醜惡面， 種種器仗逼動彼， 空中大聲雨刀劍， 驚動可畏雷雹聲， 于彼境界不自在， 速令消滅不現前。」
爾時，魔王以神通力一切嚴駕，廣作如上一切境界；如來大慈威德力故，亦廣如彼種種示現，即時變此三千大千佛之世界，令此地性猶如金剛，一切魔力不能改轉，亦復不能更作惡聲，及以火山四方猛焰，亦不能作非時黑雲及惡風氣。佛力持故，乃至無有一龍能運其身下一渧雨。
爾時，四大聲聞日初分時，著衣持缽入王舍大城乞食。時尊者舍利弗，于城南門值魔童子其數五十，第一端正妙色莊嚴大人子相，同在街路歌舞而行，遙見尊者舍利弗來，即前共持尊者兩手，謂尊者曰：「汝舞，沙門！汝歌，沙門
【現代漢語翻譯】 現代漢語譯本 『我將以端正的威儀行走，弟子們所行和所斷的慾望，我都會親自把握。』 『美妙的歌舞會出現在他們面前，讓他們見聞后產生迷惑和執著，弟子們一旦見聞后產生迷惑和執著，就會惱怒釋迦大仙的心意。』
這時，眾魔中又有一個魔說了這樣的偈語：
『我將化現可怕的事物，如獅子、駱駝、大象、老虎和水牛，快速奔跑在城邑中，發出驚天動地的雷鳴聲，用神通化現無量的事物，又顯現兵器逼近他們，那些已經捨棄各種慾望的人，有時會因此迷亂而忘失。』
這時，眾魔中又有一個魔說了這樣的偈語：
『我將在四通八達的道路上，化作樓閣阻擋在他們面前，用各種奇形怪狀的醜惡面孔，用各種兵器逼迫他們，空中降下刀劍雨，發出驚天動地的雷雹聲，讓他們在那種境界中無法自在，迅速消滅，不再出現。』
這時，魔王用神通力，一切都準備妥當，廣泛地製造瞭如上所述的一切境界；由於如來大慈的威德力，也廣泛地示現瞭如彼種種境界，立即將這三千大千佛的世界，變成地性猶如金剛，一切魔力都不能改變，也不能再發出惡聲，以及火山四方的猛烈火焰，也不能製造非時的黑雲和惡劣的風氣。由於佛力的加持，甚至沒有一條龍能夠移動身體，落下一滴雨。
這時，四大聲聞（指佛陀的四位主要弟子）在日出時分，穿上袈裟，拿著缽，進入王舍大城乞食。當時，尊者舍利弗（佛陀十大弟子之一，以智慧著稱），在城南門遇到五十個魔童子，他們個個端正美貌，裝飾華麗，具有大人的樣子，一同在街上唱歌跳舞，遠遠看見尊者舍利弗走來，就上前拉住尊者的雙手，對尊者說：『沙門（指佛教出家人），你跳舞吧！沙門，你唱歌吧！』
【English Translation】 English version 'I will walk with proper dignity, and I will personally control the desires that my disciples practice and abandon.' 'Beautiful songs and dances will appear before them, causing them to be confused and attached upon seeing and hearing them. Once the disciples are confused and attached upon seeing and hearing, they will anger the mind of the great sage Shakyamuni.'
At that time, another demon among the assembly spoke this verse:
'I will manifest terrifying things, such as lions, camels, elephants, tigers, and water buffaloes, quickly running through the cities, making earth-shattering thunderous sounds. I will use supernatural powers to manifest countless things, and also show weapons approaching them. Those who have abandoned various desires may sometimes become confused and forget them.'
At that time, another demon among the assembly spoke this verse:
'I will transform into pavilions at the crossroads, blocking their way, using various strange and ugly faces, and using various weapons to force them. Swords and rain will fall from the sky, making terrifying thunder and hail sounds, so that they will not be at ease in that realm, and will quickly disappear and not appear again.'
At this time, the demon king, using his supernatural powers, prepared everything and widely created all the realms as described above. Due to the great compassionate power of the Tathagata (Buddha), he also widely manifested various realms like those. Immediately, he transformed this three-thousand great thousand Buddha world, making the earth's nature like diamond, so that all demonic powers could not change it, nor could they make evil sounds, nor could the fierce flames of volcanoes in all directions, nor could they create untimely black clouds and evil winds. Because of the Buddha's power, not even a single dragon could move its body to drop a single drop of rain.
At this time, the four great Sravakas (direct disciples of the Buddha) at the time of sunrise, put on their robes, held their bowls, and entered the great city of Rajagriha to beg for food. At that time, Venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), at the south gate of the city, encountered fifty demon children, each of whom was handsome and beautiful, adorned with splendor, and had the appearance of adults. They were singing and dancing together in the street. Seeing Venerable Sariputra coming from afar, they went forward and held the Venerable's hands, saying to the Venerable: 'Shramana (Buddhist monk), dance! Shramana, sing!'
！」
時舍利弗語童子言：「汝當諦聽！先所未聞，當令汝聞。」即為童子，說如是偈：
「諸入可厭患， 殺處常欺我， 我今厭患已， 盡彼入邊際； 諸陰可厭患， 殺處常欺我， 我今厭患已， 盡彼陰邊際。」
爾時，舍利弗為魔童子說此偈已，即說咒曰：
「哆侄也他(一) 婆呵啰(二) 婆呵啰(三) 婆啰(四) 婆啰(五) 末利支婆呵(六) 薩遮婆呵(七) 阿磨婆呵(八) 薩婆呵(九)」
爾時，舍利弗于歌音中說如是偈及陀羅尼，時魔王童子五十人等，聞是法音得未曾有，甚大歡喜信心清凈，向舍利弗說如是偈：
「正導我等今懺悔， 為世間親善說者， 說陰可畏教我離， 令我於此常證見。」
時魔童子說是偈已，頭面著地禮尊者足，便於道中共坐聽法。
爾時，尊者大目揵連欲入王舍大城乞食，于城東門見五十童子，乃至於歌音中，說如是偈：
「諸界可厭患， 殺處常欺我， 我今厭患已， 盡彼界邊際； 諸受可厭患， 殺處常欺我， 我今厭患已， 盡彼受邊際； 思惟可厭患， 殺處常欺我， 我厭思惟已， 盡思惟邊際； 諸想可厭患， 殺處常欺我， 我今厭患已
【現代漢語翻譯】 現代漢語譯本 當時，舍利弗對童子說：『你應當仔細聽！以前沒有聽過的，現在讓你聽。』 隨即為童子說了這樣的偈頌： 『諸入（指眼、耳、鼻、舌、身、意六根）令人厭惡，它們是殺害（指煩惱）的場所，常常欺騙我，我現在已經厭惡它們，要窮盡這些諸入的邊際；諸陰（指色、受、想、行、識五蘊）令人厭惡，它們是殺害的場所，常常欺騙我，我現在已經厭惡它們，要窮盡這些諸陰的邊際。』 那時，舍利弗為魔童子說了這偈頌后，隨即說了咒語： 『哆侄也他（即說咒曰），婆呵啰，婆呵啰，婆啰，婆啰，末利支婆呵，薩遮婆呵，阿磨婆呵，薩婆呵。』 當時，舍利弗在歌聲中說了這樣的偈頌和陀羅尼（總持），當時魔王童子等五十人，聽到這法音，感到前所未有，非常歡喜，信心清凈，向舍利弗說了這樣的偈頌： 『您正確引導我們，現在我們懺悔，您是世間親善的演說者，您說諸陰是可畏的，教導我們遠離，使我們對此常常能證見。』 當時，魔童子說完這偈頌后，頭面著地禮拜尊者的腳，然後在道路上一起坐下聽法。 當時，尊者大目犍連想要進入王舍大城乞食，在城東門看見五十個童子，他們在歌聲中說了這樣的偈頌： 『諸界（指地、水、火、風、空、識六界）令人厭惡，它們是殺害的場所，常常欺騙我，我現在已經厭惡它們，要窮盡這些諸界的邊際；諸受（指苦、樂、不苦不樂三種感受）令人厭惡，它們是殺害的場所，常常欺騙我，我現在已經厭惡它們，要窮盡這些諸受的邊際；思惟（指心所的思惟作用）令人厭惡，它們是殺害的場所，常常欺騙我，我已經厭惡思惟，要窮盡思惟的邊際；諸想（指心所的想作用）令人厭惡，它們是殺害的場所，常常欺騙我，我現在已經厭惡它們
【English Translation】 English version Then, Shariputra said to the youths, 'You should listen carefully! What you have not heard before, I will now let you hear.' Then, for the youths, he spoke this verse: 'The entrances (referring to the six senses: eyes, ears, nose, tongue, body, and mind) are detestable, they are the place of killing (referring to afflictions), they constantly deceive me, I have now become disgusted with them, and I will exhaust the boundaries of these entrances; the aggregates (referring to the five aggregates: form, feeling, perception, mental formations, and consciousness) are detestable, they are the place of killing, they constantly deceive me, I have now become disgusted with them, and I will exhaust the boundaries of these aggregates.' At that time, after Shariputra spoke this verse for the demon youths, he then spoke the mantra: 'Tadyatha, bhahara, bhahara, bhara, bhara, marici bhahara, satya bhahara, amara bhahara, sarva bhahara.' At that time, Shariputra spoke this verse and dharani (mantra) in song, and the fifty demon youths, upon hearing this Dharma sound, felt unprecedented joy, their faith became pure, and they spoke this verse to Shariputra: 'You correctly guide us, now we repent, you are a benevolent speaker in the world, you say the aggregates are fearful, teaching us to depart from them, so that we may constantly witness this.' At that time, after the demon youths spoke this verse, they prostrated themselves with their heads to the ground at the feet of the Venerable One, and then sat together on the road to listen to the Dharma. At that time, the Venerable Mahamoggallana, wanting to enter the great city of Rajagriha to beg for alms, saw fifty youths at the east gate of the city, and they spoke this verse in song: 'The elements (referring to the six elements: earth, water, fire, wind, space, and consciousness) are detestable, they are the place of killing, they constantly deceive me, I have now become disgusted with them, and I will exhaust the boundaries of these elements; the feelings (referring to the three types of feelings: pleasant, unpleasant, and neutral) are detestable, they are the place of killing, they constantly deceive me, I have now become disgusted with them, and I will exhaust the boundaries of these feelings; thinking (referring to the mental function of thinking) is detestable, they are the place of killing, they constantly deceive me, I have become disgusted with thinking, and I will exhaust the boundaries of thinking; the perceptions (referring to the mental function of perception) are detestable, they are the place of killing, they constantly deceive me, I have now become disgusted with them
， 盡彼想邊際。」
時，大目連於歌聲中說是偈已，復說咒曰：
「多侄也他(一) 阿磨婆(二) 阿磨婆(三) 阿磨婆(四) 阿磨婆(五) 阿啰阇(六) 啰拿阇呵(七) 奢藐他(八) 奢藐他(九) 奢藐他(十) 他伽那婆摩(十一) 娑婆訶(十二)」
爾時，長老大目揵連為魔童子說如是偈及陀羅尼，時五十童子第一歡喜生凈信心，說如是偈：
「具足密神通， 聖主牟尼子， 生死道過患， 法燈普照示， 能斷諸過惡， 故我生信樂， 今既歸依佛， 法僧亦歸依。」
爾時，五十魔之童子，于街道中即便接足禮大目連，于彼前坐正儀聽法。
爾時，長老富樓那彌多羅尼子，于城北門入城乞食乃至街中，隨彼童子所唱歌聲，于歌音中，說如是偈：
「諸觸可厭患， 殺處常欺我， 我今厭彼觸， 故盡觸邊際； 諸根增上主， 殺處常欺我， 我今厭增上， 故盡增上邊； 惑業常流轉， 殺處常欺我， 我今厭惑業， 盡惑業邊際； 諸有可厭患， 殺處常欺我， 我今厭諸有， 盡諸有邊際。」
爾時，富樓那于歌音中為魔童子說此偈已，告童子曰：「人命輕速難可保住，猶如山水迅浪奔
【現代漢語翻譯】 現代漢語譯本：『直至彼等思想的邊際。』
當時，大目犍連在歌聲中說完偈頌后，又說了咒語：
『多侄也他(一)，阿磨婆(二)，阿磨婆(三)，阿磨婆(四)，阿磨婆(五)，阿啰阇(六)，啰拿阇呵(七)，奢藐他(八)，奢藐他(九)，奢藐他(十)，他伽那婆摩(十一)，娑婆訶(十二)』
那時，長老大目犍連為魔童子說了這樣的偈頌和陀羅尼，當時五十個童子首先歡喜，生起清凈的信心，說了這樣的偈頌：
『具足秘密神通，聖主牟尼(釋迦牟尼)之子，生死輪迴的過患，法燈普遍照耀開示，能斷除各種過錯和惡行，所以我生起信樂，現在既然歸依佛，也歸依法和僧。』
當時，五十個魔的童子，在街道中立即接足禮拜大目犍連，在他面前端正坐好聽法。
當時，長老富樓那彌多羅尼子，從城北門進入城中乞食，直到街上，隨著那些童子所唱的歌聲，在歌聲中，說了這樣的偈頌：
『各種觸覺令人厭惡，殺戮之處常常欺騙我，我現在厭惡那些觸覺，所以窮盡觸覺的邊際；諸根增上的主宰，殺戮之處常常欺騙我，我現在厭惡增上，所以窮盡增上的邊際；迷惑和業力常常流轉，殺戮之處常常欺騙我，我現在厭惡迷惑和業力，窮盡迷惑和業力的邊際；各種存在令人厭惡，殺戮之處常常欺騙我，我現在厭惡各種存在，窮盡各種存在的邊際。』
當時，富樓那在歌聲中為魔童子說完這偈頌后，告訴童子們說：『人的生命輕微快速難以保住，猶如山中的水流迅猛奔騰，'
【English Translation】 English version: 『Until the boundary of their thoughts.』
Then, Mahāmaudgalyāyana, in the midst of the singing, having spoken the verses, further spoke the mantra:
『Tadyathā (1), amara-bha (2), amara-bha (3), amara-bha (4), amara-bha (5), araja (6), ranaja-ha (7), shamatha (8), shamatha (9), shamatha (10), thagana-bhama (11), svaha (12)』
At that time, the elder Mahāmaudgalyāyana spoke these verses and dharani for the demon boys. Then, the fifty boys were first delighted and generated pure faith, and spoke these verses:
『Possessing secret supernatural powers, the holy lord, son of Muni (Shakyamuni), the suffering of the cycle of birth and death, the lamp of Dharma universally illuminates and reveals, able to cut off all faults and evils, therefore I generate faith and joy, now having taken refuge in the Buddha, I also take refuge in the Dharma and Sangha.』
At that time, the fifty demon boys, in the street, immediately prostrated at the feet of Mahāmaudgalyāyana, and sat properly before him to listen to the Dharma.
At that time, the elder Pūrṇa Maitrāyaṇīputra, entered the city from the north gate to beg for food, and went to the street. Following the singing of those boys, in the midst of the singing, he spoke these verses:
『All sensations are detestable, the place of killing always deceives me, now I detest those sensations, therefore I exhaust the boundary of sensations; the master of the increase of the senses, the place of killing always deceives me, now I detest the increase, therefore I exhaust the boundary of increase; delusion and karma constantly flow, the place of killing always deceives me, now I detest delusion and karma, I exhaust the boundary of delusion and karma; all existences are detestable, the place of killing always deceives me, now I detest all existences, I exhaust the boundary of all existences.』
At that time, Pūrṇa, in the midst of the singing, having spoken these verses for the demon boys, told the boys: 『Human life is light and quick and difficult to preserve, like the rapid torrent of mountain water,』
流，命甚於彼，愚癡凡夫都不覺知。複次，童子！一切凡夫色酒所醉無覺知者，聲酒所醉無覺知者，香酒所醉無覺知者，味酒所醉無覺知者，觸酒所醉無覺知者。複次，童子！人命輕速甚彼山水，愚癡凡夫都不見知，法酒所醉無覺知者，陰酒所醉無覺知者，界酒所醉無覺知者，封食所醉無覺知者，樂酒所醉無覺知者，生酒所醉無覺知者，欲酒所醉無覺知者。複次，童子！人命輕速猶如山水迅浪奔流，命甚於彼，愚癡凡夫都不見知，乃至為彼一切情識取著之酒，為所迷醉都不覺知。」即為童子，而說咒曰：
「多侄也他(一) 揭伽婆(二) 揭伽婆(三) 揭伽婆(四) 門致尼(五) 阿伐多(六) 毗伐多(七) 呿伐多(八) 跋啰磨阿啰他(九) 殊底伐多(十) 娑婆呵(十一)」
爾時，長老富樓那于歌聲中，為魔童子說如此偈及陀羅尼句，時彼五十童子第一歡喜生凈信心，說如是偈：
「汝今教我寂滅道， 諸界猶如彼幻炎， 世間唯從分別生， 故我身命歸三寶。」
爾時，五十魔之童子于街道中，即便接足禮富樓那，于彼前坐正儀聽法。
爾時，長老須菩提于城西門入王舍城，次第乞食。于街道中逢值魔王五十童子，華年盛美顏色端正，容止庠雅大人子相，共戲
【現代漢語翻譯】 現代漢語譯本： 『生命流逝比那還要快，愚癡的凡夫都不覺察。』 再者，童子！一切凡夫都被色慾之酒所迷惑而沒有覺察，被聲音之酒所迷惑而沒有覺察，被香氣之酒所迷惑而沒有覺察，被味道之酒所迷惑而沒有覺察，被觸感之酒所迷惑而沒有覺察。再者，童子！人的生命輕微快速，比那山間流水還要快，愚癡的凡夫都不知曉，被法理之酒所迷惑而沒有覺察，被五蘊之酒所迷惑而沒有覺察，被六界之酒所迷惑而沒有覺察，被封鎖的食物之酒所迷惑而沒有覺察，被快樂之酒所迷惑而沒有覺察，被生命之酒所迷惑而沒有覺察，被慾望之酒所迷惑而沒有覺察。再者，童子！人的生命輕微快速，猶如山間流水迅猛奔流，生命比那還要快，愚癡的凡夫都不知曉，乃至被那一切情識執著的酒所迷惑，都不能覺察。」於是為童子說了咒語： 『多侄也他(一)，揭伽婆(二)，揭伽婆(三)，揭伽婆(四)，門致尼(五)，阿伐多(六)，毗伐多(七)，呿伐多(八)，跋啰磨阿啰他(九)，殊底伐多(十)，娑婆呵(十一)』 當時，長老富樓那在歌聲中，為魔童子說了這樣的偈頌和陀羅尼句，當時那五十個童子首先歡喜生起清凈的信心，說了這樣的偈頌： 『您現在教導我寂滅之道，諸界就像那幻化的火焰，世間唯從分別產生，所以我身命歸依三寶。』 當時，五十個魔的童子在街道中，立即接足禮拜富樓那，在他面前端正坐好聽法。 當時，長老須菩提從城西門進入王舍城，依次乞食。在街道中遇到魔王的五十個童子，正值青春年華，容貌端正，舉止文雅，有大人之相，一起嬉戲。
【English Translation】 English version: 'Life flows even faster than that, but foolish ordinary people are not aware of it.' Furthermore, young man! All ordinary people are intoxicated by the wine of form and are not aware, intoxicated by the wine of sound and are not aware, intoxicated by the wine of fragrance and are not aware, intoxicated by the wine of taste and are not aware, intoxicated by the wine of touch and are not aware. Furthermore, young man! Human life is light and swift, even faster than the mountain stream, but foolish ordinary people do not know, intoxicated by the wine of Dharma and are not aware, intoxicated by the wine of the skandhas and are not aware, intoxicated by the wine of the realms and are not aware, intoxicated by the wine of restricted food and are not aware, intoxicated by the wine of pleasure and are not aware, intoxicated by the wine of birth and are not aware, intoxicated by the wine of desire and are not aware. Furthermore, young man! Human life is light and swift, like the rapid flow of a mountain stream, life is even faster than that, but foolish ordinary people do not know, and are even intoxicated by the wine of all emotional attachments, and are not aware.」 Then he spoke a mantra for the young man: 'Tad yata (1), Gaggava (2), Gaggava (3), Gaggava (4), Mentini (5), Avata (6), Vivata (7), Khevata (8), Balamara Aratha (9), Sutivata (10), Svaha (11)' At that time, the elder Purna, in the midst of singing, spoke such verses and Dharani phrases to the demon youths. At that time, those fifty youths first rejoiced and generated pure faith, and spoke such verses: 'You now teach me the path of cessation, the realms are like that illusory flame, the world arises only from discrimination, therefore I dedicate my life to the Three Jewels.' At that time, the fifty demon youths in the street immediately bowed at the feet of Purna, and sat properly before him to listen to the Dharma. At that time, the elder Subhuti entered the city of Rajagriha from the west gate, begging for alms in order. In the street, he encountered the fifty youths of the demon king, who were in their prime, with handsome appearances, elegant manners, and the appearance of great men, playing together.
街道歌舞而行。見須菩提即便趨往，各共捉彼尊者兩手，作如是言：「汝歌，沙門！汝舞，沙門！」
須菩提言：「諦聽！童子！汝先歌音所未聞者，當令汝聞，汝且默然聽我歌聲。」時，須菩提即為童子，說如是偈：
「一切有為法， 動性皆無常， 如彼幻泡炎， 雖見不可得， 速疾生滅法， 唯智者乃知。 觸受是苦擔， 愚癡者隨著， 有為逼迫苦， 一切悉無我， 更無一知識， 令脫于苦者。 如信菩提道， 親近修一相， 謂離諸法想， 不凈及無我。 一切行相應， 無實無性相， 諸法無命養， 無人無作者， 汝舍魔諂意， 發覺生凈信。 諸識依本起， 如電依虛空， 觸受思無我， 觀察無有實； 愚癡凡夫聚， 此陰恒流轉， 凈心分別生， 作者不可得。 真際寂滅空， 能離一切邊， 此法無無明， 故說菩提行， 如彼大船師， 普運到菩提。」
爾時，長老須菩提為魔童子說此偈已，即說咒曰：
「多侄也他(一) 蘇文第(二) 毗文第(三) 文陀(四) 阇醯(五) 賜離(六) 賜離(七) 賜離(八) 阿婆賜離(九) 阿婆呵賜離(十) 多他多婆賜離(十一)
【現代漢語翻譯】 現代漢語譯本 他們在大街上載歌載舞。當他們看到須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）時，便立刻跑上前去，抓住尊者的雙手，說道：『沙門（Sramana，指佛教出家修行者），你唱歌吧！沙門，你跳舞吧！』 須菩提說：『仔細聽著！孩子們！你們先前沒有聽過的歌聲，我將讓你們聽到，你們且安靜地聽我唱歌。』當時，須菩提就為孩子們說了這樣的偈頌： 『一切有為法（Samskrta-dharma，指由因緣和合而生的事物），其變動的本性都是無常的，如同幻影、水泡、火焰一般，雖然能看見，卻不可執取。這些生滅迅速的法，只有智者才能了知。觸受（Sparsha-vedana，指感官接觸所產生的感受）是痛苦的負擔，愚癡的人卻執著於它。有為法逼迫著我們，帶來痛苦，一切法都沒有『我』（Atman，指永恒不變的實體）。沒有一個知識（Jnana，指智慧）能使我們脫離痛苦。 如果相信菩提道（Bodhi-marga，指通往覺悟的道路），親近並修習『一相』（Eka-laksana，指諸法實相），那就是遠離對一切法的執著，包括不凈和無我的觀念。一切行為都與無實無性的實相相應，諸法沒有生命，沒有養育者，沒有人，也沒有創造者。你們應當捨棄魔的諂媚之意，發起覺悟，生起清凈的信心。 諸識（Vijnana，指意識）的生起依賴於根本，如同閃電依賴於虛空。觸受和思（Samjna，指概念）都是無我的，觀察它們，沒有真實的存在。愚癡的凡夫眾生，在這五蘊（Skandha，指構成個體存在的五種要素：色、受、想、行、識）中不斷流轉。清凈的心能生起分別，但作者是不可得的。 真如實際（Tathata，指諸法的真實本性）是寂滅空性的，能遠離一切邊見。此法沒有無明（Avidya，指對真理的無知），所以稱為菩提行。如同偉大的船師，普遍地運載眾生到達菩提彼岸。』 當時，長老須菩提為魔童子說完這偈頌后，就說了咒語： 『多侄也他（tadyatha，即說咒曰），蘇文第（suvendi），毗文第（vivendi），文陀（venda），阇醯（jahe），賜離（cili），賜離（cili），賜離（cili），阿婆賜離（avaciili），阿婆呵賜離（avahacili），多他多婆賜離（tathatavacili）。』
【English Translation】 English version They were singing and dancing in the streets. Upon seeing Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), they immediately rushed forward, grabbed the venerable one's hands, and said, 'Sramana (a Buddhist renunciate), sing! Sramana, dance!' Subhuti said, 'Listen carefully! Children! I will let you hear a song that you have not heard before. Be quiet and listen to my song.' Then, Subhuti spoke the following verses for the children: 'All conditioned phenomena (Samskrta-dharma), their changing nature is impermanent, like illusions, bubbles, and flames. Although they can be seen, they cannot be grasped. These rapidly arising and ceasing phenomena are only known by the wise. Contact and feeling (Sparsha-vedana) are burdens of suffering, which the foolish cling to. Conditioned phenomena oppress us with suffering, and all phenomena are without a self (Atman). There is no knowledge (Jnana) that can liberate us from suffering. If one believes in the path to enlightenment (Bodhi-marga), approaches and cultivates the 'one characteristic' (Eka-laksana), which is to be free from attachment to all phenomena, including the notions of impurity and no-self. All actions are in accordance with the reality of no substance and no nature. Phenomena have no life, no nurturer, no person, and no creator. You should abandon the flattering intentions of Mara (the demon), awaken, and generate pure faith. The arising of consciousness (Vijnana) depends on the fundamental, like lightning depends on space. Contact, feeling, and thought (Samjna) are all without self. Observing them, there is no real existence. Foolish ordinary beings constantly transmigrate within these five aggregates (Skandha: form, feeling, perception, mental formations, and consciousness). A pure mind can give rise to distinctions, but the creator is unattainable. Suchness (Tathata) is the stillness of emptiness, which can be free from all extremes. This Dharma has no ignorance (Avidya), therefore it is called the practice of enlightenment. Like a great captain, universally carrying beings to the other shore of enlightenment.' At that time, after the elder Subhuti had spoken these verses to the demon children, he then spoke the mantra: 'Tadyatha (thus it is said), suvendi, vivendi, venda, jahe, cili, cili, cili, avaciili, avahacili, tathatavacili.'
步多俱胝賜離(十二) 娑婆呵(十三)」
爾時，長老須菩提為此童子于歌聲中，說此偈辭及陀羅尼句，時彼五十童子第一歡喜生凈信心，說如是偈：
「我依惡知識， 未聞如是法， 愚癡無智故， 造作此惡業， 我今發露悔， 愿尊證知我。 尊從勝法生， 故我發大愿， 愿我得作佛， 普利益世間。」
時五十童子，于街道中即便接足禮須菩提，于彼前坐正儀聽法。
爾時，世尊以神通力，令此街道百由旬量，廣博嚴凈而為示現。時舍利弗北面而坐，大目揵連西面而坐，富樓那南面而坐，須菩提東面而坐，四人住處共半由旬。應時，于彼四大聲聞坐處地中現大蓮華，縱廣正等五十肘量，閻浮檀金為莖，青毗琉璃為葉，勝藏寶為須，真珠為蕊，華氣芬馥過彼天香，如此蓮花是出世間善根所生。從此蓮華出大光明，普照三千大千世界，于彼街道其華上踴，高三人量而為示現；乃至四天王天此蓮華現，以彼天量高五由旬而為示現；三十三天此蓮華現，以彼天量高百由旬而為示現；乃至阿迦尼吒天此蓮華現，以彼天量高半由旬以為示現，于蓮華葉宣示種種美妙句義，此地眾生及彼諸天，皆聞華中如此偈頌：
「唯佛清凈生此剎， 退彼魔王並軍眾， 佛勇猛故轉法
【現代漢語翻譯】 現代漢語譯本：步多俱胝賜離（十二），娑婆呵（十三）。
那時，長老須菩提爲了這個童子在歌聲中，說了這首偈辭和陀羅尼句。當時，那五十個童子都生起了第一歡喜和清凈的信心，說了這樣的偈：
『我依仗惡知識，未曾聽聞這樣的法，因為愚癡沒有智慧，造作了這些惡業。我現在發露懺悔，愿尊者能知曉我的心意。尊者從殊勝的佛法中誕生，所以我發下大愿，愿我將來能夠成佛，普遍利益世間。』
當時，五十個童子在街道中立刻跪拜須菩提的腳，在他面前端正坐好，聽聞佛法。
那時，世尊以神通力，使這條街道顯現出一百由旬的廣闊和莊嚴清凈。當時，舍利弗坐在北面，大目犍連坐在西面，富樓那坐在南面，須菩提坐在東面，四人住的地方共佔半由旬。當時，在那四大聲聞坐的地方，地上顯現出巨大的蓮花，縱橫相等五十肘的長度，花莖是閻浮檀金做的，花葉是青毗琉璃做的，花須是勝藏寶做的，花蕊是珍珠做的，花香芬芳勝過天上的香氣。這樣的蓮花是出世間的善根所生。從這蓮花中發出巨大的光明，普照三千大千世界。在街道上，蓮花向上涌出，高出三人之量而顯現；乃至到四天王天，這蓮花顯現，以天上的高度顯現出五由旬；到三十三天，這蓮花顯現，以天上的高度顯現出一百由旬；乃至到阿迦尼吒天，這蓮花顯現，以天上的高度顯現出半由旬。在蓮花葉上宣說各種美妙的語句和意義，此地的眾生和天上的諸神，都聽到花中這樣的偈頌：
『唯有佛陀清凈才能生於此剎土，退卻魔王和他的軍隊，佛陀勇猛所以能轉動法輪。』
【English Translation】 English version: 'bu duo ju zhi ci li (twelve), suo po he (thirteen).'
At that time, the elder Subhuti, for the sake of this boy, spoke this verse and Dharani phrase in the midst of singing. At that time, the fifty boys all generated the first joy and pure faith, and spoke this verse:
'I relied on evil teachers, and have not heard such Dharma. Because of ignorance and lack of wisdom, I have committed these evil deeds. Now I reveal and repent, may the Venerable One know my heart. The Venerable One is born from the supreme Dharma, therefore I make a great vow, may I be able to become a Buddha in the future, and universally benefit the world.'
At that time, the fifty boys immediately prostrated at Subhuti's feet in the street, and sat properly before him, listening to the Dharma.
At that time, the World Honored One, with his supernatural power, caused this street to appear vast and solemn, one hundred yojanas in extent. At that time, Sariputra sat on the north side, Maha Maudgalyayana sat on the west side, Purna sat on the south side, and Subhuti sat on the east side. The places where the four of them resided occupied half a yojana in total. At that time, in the places where these four great Sravakas sat, huge lotuses appeared on the ground, measuring fifty cubits in length and width. The stems were made of Jambu-gold, the leaves were made of blue lapis lazuli, the stamens were made of supreme treasure, and the pistils were made of pearls. The fragrance of the flowers surpassed the heavenly fragrance. Such lotuses were born from the wholesome roots of the world beyond. From these lotuses, great light emanated, illuminating the three thousand great thousand worlds. On the street, the lotuses surged upwards, appearing three times the height of a person; even up to the Four Heavenly Kings' Heaven, these lotuses appeared, showing a height of five yojanas according to the heavenly measure; up to the Thirty-three Heavens, these lotuses appeared, showing a height of one hundred yojanas according to the heavenly measure; even up to the Akanistha Heaven, these lotuses appeared, showing a height of half a yojana according to the heavenly measure. On the lotus leaves, various beautiful phrases and meanings were proclaimed. The beings of this land and the gods of the heavens all heard this verse in the flowers:
'Only the Buddha's purity can give rise to this land, repelling the demon king and his army. The Buddha is courageous, therefore he can turn the Dharma wheel.'
輪， 世間因此故無疑， 諸有聰慧解義論， 知法求法求解脫。 一切世間聰睿人， 優波俱利最為上， 此為導師已調伏， 善巧說此妙大法。 一切世間上供養， 供養牟尼能說者， 具三世智慧善說， 所學三學能開示， 能救世間人天者， 無量法義令解知， 利益世間教善行， 方便智燈照世間。 巧說妙法斷三垢， 智慧利益無疲倦， 世間極苦令解脫， 無明闇蔽諸眾生， 能與法眼不顛倒， 一切大眾普已會。 此佛不久師子吼， 如來能示第一義， 妙色力具展轉說， 見世沉沒大苦海， 來處世間擊法鼓， 六根護中住上護， 此六隨行六通智， 六度上法佛所說。 決定說此六種子， 能殺六根居村者， 六無上事所念者， 佛調御主令彼念。」
于蓮華中說是偈已，乃至於彼六慾諸天，于蓮華中復為諸天說如是偈：
「汝等和合游， 樂著貪諸欲， 放逸心迷醉， 愛蓋之所覆， 愚癡常樂著， 諸欲酒所醉， 以彼放逸故， 不供養善逝。 諸欲無常壞， 如彼水中月， 死生堅牢罥， 眾生無脫者， 此等無所依， 放逸著諸欲， 以樂諸欲故， 永不得涅槃。 常
【現代漢語翻譯】 現代漢語譯本 輪（輪迴），世間因此故無疑， 諸有聰慧解義論，知法求法求解脫。 一切世間聰睿人，優波俱利（Upakuli，人名）最為上， 此為導師已調伏，善巧說此妙大法。 一切世間上供養，供養牟尼（Muni，佛的稱號）能說者， 具三世智慧善說，所學三學（戒定慧）能開示， 能救世間人天者，無量法義令解知， 利益世間教善行，方便智燈照世間。 巧說妙法斷三垢（貪嗔癡），智慧利益無疲倦， 世間極苦令解脫，無明闇蔽諸眾生， 能與法眼不顛倒，一切大眾普已會。 此佛不久師子吼，如來能示第一義， 妙色力具展轉說，見世沉沒大苦海， 來處世間擊法鼓，六根（眼耳鼻舌身意）護中住上護， 此六隨行六通智（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），六度（佈施、持戒、忍辱、精進、禪定、智慧）上法佛所說。 決定說此六種子，能殺六根居村者， 六無上事所念者，佛調御主令彼念。
于蓮華中說是偈已，乃至於彼六慾諸天，于蓮華中復為諸天說如是偈：
『汝等和合游，樂著貪諸欲， 放逸心迷醉，愛蓋之所覆， 愚癡常樂著，諸欲酒所醉， 以彼放逸故，不供養善逝（Sugata，佛的稱號）。 諸欲無常壞，如彼水中月， 死生堅牢罥，眾生無脫者， 此等無所依，放逸著諸欲， 以樂諸欲故，永不得涅槃（Nirvana）。 常
【English Translation】 English version The cycle (of rebirth), the world is undoubtedly due to this, Those with wisdom who understand the meaning, know the Dharma, seek the Dharma, and seek liberation. Among all the wise people in the world, Upakuli (a name) is the most supreme, This is the guide who has already tamed, skillfully speaking this wonderful great Dharma. The highest offering in all the world, is the offering to Muni (an epithet of the Buddha) who can speak, Possessing the wisdom of the three times, speaking well, able to reveal the three studies (morality, concentration, wisdom) that have been learned, Able to save the beings of the world and heavens, enabling the understanding of limitless Dharma meanings, Benefiting the world by teaching good conduct, the lamp of skillful wisdom illuminates the world. Skillfully speaking the wonderful Dharma, cutting off the three defilements (greed, hatred, delusion), wisdom benefits without weariness, Liberating the world from extreme suffering, the ignorance that obscures all beings, Able to give the Dharma eye without perversion, all the great assembly has gathered. This Buddha will soon roar like a lion, the Tathagata (another epithet of the Buddha) can show the ultimate meaning, With wonderful form and power, speaking in turn, seeing the world sinking in the great sea of suffering, Coming into the world, striking the Dharma drum, dwelling in the protection of the six senses (eyes, ears, nose, tongue, body, mind), the supreme protection, These six follow the six supernormal knowledges (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), the six perfections (generosity, morality, patience, diligence, concentration, wisdom) are the supreme Dharma spoken by the Buddha. Definitely speaking of these six seeds, able to kill those who dwell in the village of the six senses, The six supreme things that are contemplated, the Buddha, the tamer, the master, causes them to contemplate.
Having spoken these verses in the lotus flower, then to the six desire heavens, in the lotus flower, again spoke these verses to the heavens:
'You all wander together, delighting in and attached to desires, Your minds are intoxicated with indulgence, covered by the veil of love, Foolishly always attached, intoxicated by the wine of desires, Because of that indulgence, you do not make offerings to the Sugata (an epithet of the Buddha). Desires are impermanent and will decay, like the moon in the water, Birth and death are a strong snare, beings have no escape, These have no refuge, indulging in desires, Because of delighting in desires, you will never attain Nirvana. Always
處放逸地， 與滅不相應， 不看先所作， 為凈為不凈， 為業受老死， 怖畏恒圍繞， 汝等放逸故， 三惡地所行。 以施調繫心， 恒修不放逸， 先所作善業， 應當勤護持， 念舍欲不凈， 難得後邊故。 汝等歸善逝， 聽彼說大義， 汝等修智慧， 解脫寂滅因， 與妙法相應， 聽如是大義。」
如是蓮華中說是偈已，乃至色界十六天，處於蓮華中，復為諸天說如此偈：
「分別善法勤修習， 一心樂禪離憒鬧， 寂靜不亂求解脫， 慧所應作斷瞋恚， 所有我相十三種， 分別為說修勝忍， 以此畢竟速解脫， 得至生死解脫處。 貪嗜色聚分別者， 我性堅固見湛然， 彼等不減所生法， 由見流轉趣惡地。 觀彼三界常無我， 不實無自空無作， 修忍分別隨順彼， 得彼一切趣解脫。 彼等不老不病死， 不怨憎會離惡趣， 一切諸法等虛空， 所修相應不二修。 畢竟凈道最無上， 意無所著凈諸根， 猶如釋子降四魔， 應修無相一法性。 所有一切相皆離， 調順威儀二種斷， 此道為彼最上說， 一切法空分別修。 若能分別修此空， 無主無作受亦無， 如空
【現代漢語翻譯】 現代漢語譯本 處於放逸的狀態，與涅槃寂滅之道不相應。 不審視自己先前所作所為，分辨是善是惡。 因業力而承受衰老和死亡，恐懼和憂慮恒常圍繞。 你們因為放逸的緣故，在三惡道中輪迴。 應當以佈施來調伏和約束自己的心，恒常修習不放逸。 先前所作的善業，應當勤勉地守護和保持。 應當憶念捨棄對慾望和不凈的執著，因為難以獲得最終的解脫。 你們應當歸依善逝（Buddha，佛陀），聽聞他所說的大義。 你們應當修習智慧，以解脫寂滅的因。 與微妙的佛法相應，聽聞這樣的大義。
像這樣在蓮花中說完偈頌后，乃至十六天（指色界十六天），處於蓮花之中，又為諸天宣說這樣的偈頌：
分別善法並勤勉修習，一心喜愛禪定，遠離喧鬧。 在寂靜不亂的狀態中尋求解脫，以智慧來斷除嗔恚。 所有我相（Atman，靈魂）有十三種，分別解說，修習殊勝的忍辱。 以此最終迅速解脫，到達脫離生死輪迴的境地。 那些貪戀色身，執著於我性堅固，並認為其真實不虛的人。 他們不會減少所生的煩惱，因為這種見解而流轉于惡道。 觀察三界（欲界、色界、無色界）常無我（Anatman，無靈魂），不真實，無自性，空無所作。 修習忍辱，隨順這種真理，就能獲得一切解脫。 他們不會衰老、生病和死亡，不會怨憎相會，遠離惡趣。 一切諸法都如同虛空一樣，所修習的法與真理相應，不執著於二元對立。 最終的清凈之道是最無上的，心意無所執著，清凈諸根。 如同釋迦牟尼佛（Sakyamuni，佛陀）降伏四魔（煩惱魔、蘊魔、死魔、天魔），應當修習無相的一法性。 所有一切相都應當遠離，調伏身心，斷除兩種障礙（煩惱障和所知障）。 此道是為他們所說的最上之道，一切法空，應當分別修習。 如果能夠分別修習這種空性，就會明白無主宰，無造作者，也無承受者。 如同虛空一樣。
【English Translation】 English version Being in a state of negligence, one is not in accordance with the path of Nirvana (extinction). Not examining one's past actions, distinguishing between good and evil. Due to karma, one endures aging and death, constantly surrounded by fear and worry. Because of your negligence, you wander in the three evil realms. One should tame and restrain one's mind with generosity, constantly practicing non-negligence. The good deeds done in the past should be diligently protected and maintained. One should remember to abandon attachment to desires and impurities, as it is difficult to attain final liberation. You should take refuge in the Sugata (Buddha), and listen to the great meaning he speaks. You should cultivate wisdom to understand the cause of liberation and tranquility. Be in accordance with the subtle Dharma, and listen to such great meaning.
Having spoken these verses in the lotus, even the sixteen heavens (referring to the sixteen heavens of the Form Realm), being in the lotus, again spoke these verses to the devas:
Discern good dharmas and diligently cultivate them, wholeheartedly delight in meditation, and stay away from the noise. Seek liberation in a state of tranquility and non-disturbance, and use wisdom to cut off anger. All forms of the self (Atman) are thirteen in number, explained separately, cultivate superior patience. With this, one will ultimately and quickly be liberated, reaching the place of freedom from the cycle of birth and death. Those who are greedy for the physical body, clinging to the firmness of the self, and believing it to be real. They will not reduce the afflictions they have created, and because of this view, they will wander in the evil realms. Observe the three realms (desire realm, form realm, formless realm) as constantly without self (Anatman), unreal, without self-nature, empty and without action. Cultivate patience, and follow this truth, and one will attain all liberation. They will not age, get sick, or die, they will not encounter what they hate, and they will be far from the evil realms. All dharmas are like the void, the dharma one cultivates is in accordance with the truth, not clinging to duality. The ultimate pure path is the most supreme, the mind is without attachment, and the senses are purified. Just as Sakyamuni (Buddha) subdued the four maras (affliction mara, aggregate mara, death mara, deva mara), one should cultivate the one dharma nature without form. All forms should be abandoned, tame the body and mind, and cut off the two obstacles (affliction obstacle and knowledge obstacle). This path is the most supreme path spoken for them, all dharmas are empty, and one should cultivate this understanding separately. If one can separately cultivate this emptiness, one will understand that there is no master, no creator, and no receiver. Just like the void.
自性解菩提， 遠離悕求最無上。」
爾時，如來於此凈色蓮華臺中，出此大聲句義法時，此世界中一切所有人、非人等，普來街中繞蓮華座，乃至無量無數阿迦尼吒天，悉下天宮繞蓮華座瞻仰聽法。
是時，魔王聞此偈已，周匝普觀見王舍大城，街中蓮華出此法聲，及見無量無數百千俱胝那由他人，圍繞蓮華共坐聽法。又見六慾諸天無量無數百千俱胝那由他等，一切諸天悉舍宮殿，隨繞蓮華而坐聽法。見聞是已，轉過前量，加大憂苦悔惱纏心，毛豎戰慄遍身流汗，走虛空中，以大音聲喚余魔眾，說如是偈：
「汝等當聽， 善攝外意， 我于境界， 無自在力。 此乃釋迦， 最上勝力， 功德廣行， 流佈世間。 令彼眾生， 堅固所作， 于蓮華臺， 出此法聲。 人天諸子， 盡來無餘， 決定善人， 咸皆渴仰。 專意善逝， 趣寂滅道， 最上功德， 第一無上。 沙門所作， 幻此三界， 迷惑一切， 令無餘意。 人天大眾， 圍繞蓮華， 疾放雨石， 作恐怖聲， 以魔兇眾， 往摧壞彼。」
爾時，余魔對彼魔王說如是偈：
「汝聽我等語， 此語能利益， 汝知何等法， 而不止息意。 如來
【現代漢語翻譯】 現代漢語譯本 『通過自性覺悟菩提（bodhi，覺悟），遠離希求，達到最無上的境界。』 當時，如來（Tathagata，佛的稱號）在這清凈的蓮花臺中，發出這包含深義的法音時，這個世界中所有的人和非人等，都普遍來到街中，圍繞蓮花座，乃至無量無數的阿迦尼吒天（Akanistha，色界頂天），都從天宮下來，圍繞蓮花座瞻仰聽法。 這時，魔王聽到這偈頌后，環顧四周，看到王舍城（Rajagrha）的大街上，蓮花發出這法音，又看到無量無數百千俱胝那由他（kotinayuta，數量單位）的人，圍繞蓮花共同坐著聽法。還看到六慾諸天（kamavacara，欲界天）無量無數百千俱胝那由他等，一切諸天都捨棄宮殿，跟隨圍繞蓮花而坐聽法。看到聽到這些后，魔王比之前更加憂愁痛苦，悔恨惱怒纏繞心頭，毛髮豎立，戰慄不已，全身流汗，他跑到虛空中，用大聲音呼喚其餘魔眾，說了這樣的偈頌： 『你們應當聽著，好好收攝外在的心意，我在境界中，沒有自在的力量。這是釋迦（Sakya，釋迦牟尼佛）最上殊勝的力量，功德廣泛施行，流佈在世間。使那些眾生，堅定所作，在蓮花臺上，發出這法音。人天諸子，都來沒有剩餘，決定是善人，都渴望仰慕。專心於善逝（Sugata，佛的稱號），趨向寂滅之道，最上功德，第一無上。沙門（sramana，出家修行者）所作，幻化這三界（triloka，欲界、色界、無色界），迷惑一切，使人沒有其他想法。人天大眾，圍繞蓮花，趕快降下雨石，製造恐怖的聲音，用魔的兇惡之眾，前去摧毀他們。』 當時，其餘的魔對魔王說了這樣的偈頌： 『你聽我們說，這話能利益你，你知道什麼法，而不停止你的心意？如來（Tathagata，佛的稱號）
【English Translation】 English version 'Realizing Bodhi (enlightenment) through one's own nature, one is far from seeking and attains the most supreme state.' At that time, when the Tathagata (the thus-gone one, an epithet of the Buddha) emitted this profound Dharma sound from within the pure lotus platform, all beings, human and non-human, in this world universally came to the streets, surrounding the lotus seat. Even the immeasurable and countless Akanistha (the highest heaven in the realm of form) gods descended from their heavenly palaces, surrounding the lotus seat to gaze and listen to the Dharma. At this time, upon hearing this verse, the Mara (demon king) looked around and saw that in the streets of Rajagrha (the royal city), the lotus was emitting this Dharma sound. He also saw countless hundreds of thousands of kotinayutas (a large number) of people surrounding the lotus, sitting together and listening to the Dharma. Furthermore, he saw the immeasurable and countless hundreds of thousands of kotinayutas of the gods of the six desire realms (the realm of desire), all of whom had abandoned their palaces and were sitting around the lotus, listening to the Dharma. Having seen and heard this, the Mara was overcome with even greater sorrow and suffering than before, his heart entangled in remorse and vexation. His hair stood on end, he trembled, and sweat poured from his body. He ran into the empty space and, with a loud voice, called out to the other Mara hosts, speaking this verse: 'You should listen, and well restrain your external minds. In the realm of experience, I have no power of my own. This is Sakya's (Shakyamuni Buddha) most supreme and victorious power. His merits are widely practiced and spread throughout the world. He causes those beings to be firm in their actions, and from the lotus platform, he emits this Dharma sound. All the sons of humans and gods have come without exception. They are certainly good people, all yearning with thirst. They are focused on the Sugata (the well-gone one, an epithet of the Buddha), and are heading towards the path of Nirvana (extinction), the most supreme merit, the first and unsurpassed. The work of the sramana (ascetic) is to create an illusion of the three realms (the realm of desire, the realm of form, and the formless realm), confusing all, leaving no other thoughts. The multitude of humans and gods are surrounding the lotus. Quickly release a rain of stones, create terrifying sounds, and with the fierce hosts of Mara, go and destroy them.' At that time, the other Maras spoke this verse to the Mara king: 'Listen to what we say, these words will benefit you. What Dharma do you know that does not stop your mind? The Tathagata (the thus-gone one, an epithet of the Buddha)
勝持力， 魔軍盡消滅， 我等見善逝， 心皆大迷悶。 佛為大船師， 光顏勝圓滿， 置佛善歸依， 更無勝歸處。」
爾時，復有餘魔對彼魔王舉體掉動，面目顰蹙悲泣極瞋，說如是偈：
「汝失善道住惡道， 可不自知力所能， 汝無羞愧比導師， 魔力消滅由佛力。 世間和合蓮華所， 聽法怡悅凈身心， 我等穢身失精進， 不去消滅剎那頃， 今者一切悉歸依， 歸依牟尼因陀羅。」
爾時，復有諸魔悉皆合掌向彼魔王，說如是偈：
「汝舍法行樂作惡， 佛為恃怙利世間， 于諸眾中佛眾勝， 佛今已來於此城。 我等宜以清凈眼， 以喜樂心速往彼， 歸依三界之所尊， 一切眾生妙良藥。」
爾時，此虛空中復有一魔，名曰智聲，向彼魔王即便高聲，說如是偈：
「汝等和合以信樂， 一切相應聽我語， 發意言行斷惡見， 曲躬合掌舍瞋恚， 以醒悟心當凈信， 隨喜如來最上說， 對佛歸依難得歸， 我當今日信供養。」
爾時，諸魔無量無邊，于剎那頃悉從空下，到王舍大城七寶之門，各持種種莊嚴供具來至佛所，為欲供養婆伽婆故。或有變作轉輪王像，或有變作梵天王像，或有變作摩醯
【現代漢語翻譯】 現代漢語譯本 『勝持力（擁有強大力量者），魔軍盡皆消滅，我們見到善逝（佛陀的稱號），心中都感到極大的迷茫。佛陀是偉大的船師，光輝的容顏無比圓滿，皈依佛陀是最好的歸宿，再沒有比這更好的歸依之處了。』 這時，又有其他的魔對魔王全身顫抖，面目扭曲，悲傷哭泣，極其憤怒，說了這樣的偈語： 『你失去了正道而住在邪道中，難道不知道自己的能力嗎？你不知羞愧地與導師（佛陀）相比，你的魔力被佛陀的力量消滅了。世間因和合而生出蓮花，聽聞佛法令人愉悅，凈化身心。我們這些污穢之身失去了精進，不能在剎那間消滅（魔性），現在一切都應皈依，皈依牟尼（釋迦牟尼的稱號）因陀羅（帝釋天的稱號）。』 這時，又有眾魔都合掌向魔王，說了這樣的偈語： 『你捨棄正法而樂於作惡，佛陀是世間的依靠，利益世間。在一切眾生中，佛陀最為殊勝，佛陀現在已經來到這座城中。我們應該用清凈的眼睛，以喜悅的心情快速前往佛陀那裡，皈依三界所尊崇的佛陀，他是所有眾生最好的良藥。』 這時，虛空中又有一個魔，名叫智聲，向魔王高聲說道，說了這樣的偈語： 『你們和合一心，以信樂之心，都聽我說，發心斷除惡見，彎腰合掌，捨棄瞋恚，以清醒的心生起凈信，隨喜如來最上之說，皈依佛陀是難得的皈依，我今天應當信受供養。』 這時，無量無邊的魔，在剎那間從空中下來，來到王舍大城七寶之門，各自拿著各種莊嚴的供具來到佛陀所在之處，想要供養婆伽婆（佛陀的稱號）。有的魔變化成轉輪王（擁有統治世界的理想君主）的形象，有的變化成梵天王（色界天的統治者）的形象，有的變化成摩醯
【English Translation】 English version 'With the power of victory, the demon army is completely destroyed. We see the Sugata (a title for the Buddha), and our minds are greatly bewildered. The Buddha is a great captain, his radiant face is perfectly complete. Placing our refuge in the Buddha is the best refuge, there is no better place to take refuge.' At that time, other demons, trembling all over, with contorted faces, weeping sadly, and extremely angry, spoke these verses to the demon king: 'You have lost the right path and dwell in the evil path. Do you not know your own capabilities? You shamelessly compare yourself to the Teacher (the Buddha). Your demonic power is destroyed by the Buddha's power. In the world, lotuses arise from harmony. Hearing the Dharma brings joy and purifies body and mind. We, with our defiled bodies, have lost diligence and cannot eliminate (demonic nature) in an instant. Now, all should take refuge, take refuge in Muni (another title for Shakyamuni Buddha) Indra (a title for the king of gods).' At that time, all the demons folded their palms towards the demon king and spoke these verses: 'You abandon the Dharma and delight in doing evil. The Buddha is the support of the world, benefiting all beings. Among all beings, the Buddha is the most supreme. The Buddha has now come to this city. We should use our pure eyes and with joyful hearts quickly go to the Buddha, taking refuge in the one revered by the three realms. He is the best medicine for all living beings.' At that time, another demon in the sky, named Wisdom Voice, spoke loudly to the demon king, saying these verses: 'You all unite with faith and joy, listen to my words. Resolve to cut off evil views, bow and fold your palms, abandon anger. With awakened minds, generate pure faith, rejoice in the supreme teachings of the Tathagata (another title for the Buddha). Taking refuge in the Buddha is a rare refuge. Today, I shall believe and make offerings.' At that time, countless demons descended from the sky in an instant, arriving at the seven-jeweled gate of the great city of Rajagriha. Each held various magnificent offerings and came to where the Buddha was, desiring to make offerings to the Bhagavan (another title for the Buddha). Some demons transformed into the image of a Chakravartin (an ideal universal ruler), some transformed into the image of a Brahma King (ruler of the Form Realm), and some transformed into the image of Mahe
首羅像，或有變作自在天像，或有變作那羅延像，或有變作兜率陀形，或有變作焰摩天像，或有變作釋提桓因，或有變作三十三天，或有變作童子之形，或有變作毗沙門像，或有變作毗樓勒叉，或有變作毗樓博叉，或有變作提頭賴吒，或有變作四天王天臣佐之形，或有變作日天子形，或有變作月天子形，或有變作星宿天子大小之形，或有變作阿修羅像，或有變作伽樓拏形，或有變作緊那啰像，或有變作摩呼啰伽形，或有變作寶山之形，或有變作金聚之形，或有變作種種寶形，或有變作寶樹之形，或有變作剎帝利像，或有變作餘外道形，或有變作輪寶之形，或有變作摩尼寶形，或有變作伊啰婆荼象寶之形，或有變作婆羅呵馬寶之形，或有變作女寶之像，或有變作主藏臣寶，或有變作主兵臣寶，如是種種各自現化，為供養故住于佛前。
或有現於青色青身，以白色具莊嚴其身，各共執持赤蓋幢幡真珠瓔珞，以一多羅樹量之高住虛空中；或有現於白色白身，以赤色具莊嚴其身，各共執持黃蓋幢幡瓔珞之具住虛空中；或有現於赤色赤身，以金色衣莊嚴其身，各共執持青蓋幢幡行列而住。
或有現於紅色紅身，雨白真珠；或有現於白色白身，雨紅真珠；或有現作天仙之色，住虛空中雨于華雨；或有變作聲聞之像，為
【現代漢語翻譯】 現代漢語譯本：有的化現為首羅（Sura，天神）的形象，有的化現為自在天（Mahesvara，濕婆神）的形象，有的化現為那羅延（Narayana，毗濕奴神）的形象，有的化現為兜率陀（Tusita，欲界天）的形態，有的化現為焰摩天（Yama，地獄之主）的形象，有的化現為釋提桓因（Sakra，帝釋天）的形象，有的化現為三十三天（Trayastrimsa，忉利天）的形象，有的化現為童子的形象，有的化現為毗沙門（Vaisravana，北方守護神）的形象，有的化現為毗樓勒叉（Virudhaka，增長天王）的形象，有的化現為毗樓博叉（Virupaksa，廣目天王）的形象，有的化現為提頭賴吒（Dhritarastra，持國天王）的形象，有的化現為四天王天臣佐的形象，有的化現為日天子（Surya，太陽神）的形象，有的化現為月天子（Candra，月亮神）的形象，有的化現為星宿天子大小的形象，有的化現為阿修羅（Asura，非天）的形象，有的化現為伽樓拏（Garuda，金翅鳥）的形象，有的化現為緊那啰（Kinnara，歌神）的形象，有的化現為摩呼啰伽（Mahoraga，大蟒神）的形象，有的化現為寶山的形象，有的化現為金聚的形象，有的化現為種種寶物的形象，有的化現為寶樹的形象，有的化現為剎帝利（Ksatriya，武士）的形象，有的化現為其他外道的形象，有的化現為輪寶的形象，有的化現為摩尼寶（Mani，如意寶珠）的形象，有的化現為伊啰婆荼象寶（Airavata，帝釋天的坐騎）的形象，有的化現為婆羅呵馬寶（Balaha，神馬）的形象，有的化現為女寶的形象，有的化現為主藏臣寶的形象，有的化現為主兵臣寶的形象，像這樣種種各自變化顯現，爲了供養的緣故住在佛前。 有的顯現為青色青身，用白色裝飾身體，各自拿著紅色的傘蓋、幢幡、真珠瓔珞，以一多羅樹（Tala，棕櫚樹）的高度停留在虛空中；有的顯現為白色白身，用紅色裝飾身體，各自拿著黃色的傘蓋、幢幡、瓔珞等物停留在虛空中；有的顯現為紅色紅身，用金色衣服裝飾身體，各自拿著青色的傘蓋、幢幡排列而住。 有的顯現為紅色紅身，降下白色真珠；有的顯現為白色白身，降下紅色真珠；有的顯現為天仙的顏色，停留在虛空中降下花雨；有的化現為聲聞（Sravaka，佛陀的弟子）的形象，爲了...
【English Translation】 English version: Some transformed into the form of Sura (a deity), some transformed into the form of Mahesvara (Shiva), some transformed into the form of Narayana (Vishnu), some transformed into the form of Tusita (a heaven in the desire realm), some transformed into the form of Yama (the lord of hell), some transformed into the form of Sakra (Indra), some transformed into the form of Trayastrimsa (the heaven of the thirty-three gods), some transformed into the form of a child, some transformed into the form of Vaisravana (the guardian of the north), some transformed into the form of Virudhaka (the guardian of the south), some transformed into the form of Virupaksa (the guardian of the west), some transformed into the form of Dhritarastra (the guardian of the east), some transformed into the form of the ministers of the four heavenly kings, some transformed into the form of Surya (the sun god), some transformed into the form of Candra (the moon god), some transformed into the forms of the star gods of various sizes, some transformed into the form of Asura (a demigod), some transformed into the form of Garuda (a mythical bird), some transformed into the form of Kinnara (a celestial musician), some transformed into the form of Mahoraga (a great serpent god), some transformed into the form of a jeweled mountain, some transformed into the form of a golden heap, some transformed into the forms of various jewels, some transformed into the form of a jeweled tree, some transformed into the form of a Ksatriya (warrior), some transformed into the forms of other heretics, some transformed into the form of a wheel jewel, some transformed into the form of a Mani jewel (wish-fulfilling jewel), some transformed into the form of an Airavata elephant jewel (Indra's mount), some transformed into the form of a Balaha horse jewel (a divine horse), some transformed into the form of a woman jewel, some transformed into the form of a chief treasurer jewel, some transformed into the form of a chief military officer jewel. In this way, they each manifested various transformations, dwelling before the Buddha for the sake of offering. Some appeared with blue color and blue bodies, adorned their bodies with white, each holding red canopies, banners, and pearl necklaces, staying in the void at the height of one Tala tree (palm tree); some appeared with white color and white bodies, adorned their bodies with red, each holding yellow canopies, banners, and necklaces, staying in the void; some appeared with red color and red bodies, adorned their bodies with golden garments, each holding blue canopies and banners, standing in rows. Some appeared with red color and red bodies, raining down white pearls; some appeared with white color and white bodies, raining down red pearls; some appeared with the color of celestial beings, staying in the void and raining down flower rain; some transformed into the form of Sravakas (Buddha's disciples), for the sake of...
供佛故種種天香雨虛空中；或有變作揵闥婆色擊天伎樂；或有變作天女之色，種種寶器香水灑地；或有變作凈金黑色燒種種香；或有變作諸天子像歌唱喜舞；或有變作種種之色，合掌瞻仰讚歎如來。或有魔眾隨佛方面一心瞻仰，各持種種摩尼之寶供養世尊；或有街衢殿堂樓閣窗牖門闕臺上，四階之道墻堞樓櫓，門間樹上重閣鉤欄，各隨所住合掌瞻仰供養如來。◎
寶星陀羅尼經卷第三 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第四
唐天竺三藏波羅頗蜜多羅譯◎魔王歸伏品之餘
爾時，魔王見彼一切所有魔眾，各與眷屬歸依如來。是時魔王轉加瞋怒過於前量，驚怖迷亂舉聲悲泣，說如是偈：
「我失勝威德， 無復有見助， 沙門勝神通， 奪我魔境界。 應更勤方便， 思后時所作， 斫斷蓮華根， 令眾散諸方。 蓮華根斷已， 令大眾迷亂， 若眾迷亂已， 此我后願力。」
爾時，魔王說是偈已，如所思惟猶如疾風從空而下，至彼蓮華所現之街，即便前進欲拔蓮華，以佛力故尚不能觸，何況侵拔？既不能拔，復欲擿彼蓮華之葉，及損華臺又不能損，即欲舉手遙拍彼華。是時，魔王見彼蓮華如電如影，雖對眼根不可
【現代漢語翻譯】 現代漢語譯本 爲了供養佛陀，各種天香從虛空中降下，如同雨水一般；有的變化成乾闥婆（Gandharva，天上的樂神）的形象，敲擊天上的樂器；有的變化成天女的形象，用各種寶器盛著香水灑在地上；有的變化成純凈的金色和黑色，焚燒各種香；有的變化成諸天子的形象，歌唱喜悅地舞蹈；有的變化成各種顏色，合掌瞻仰讚歎如來。還有魔眾跟隨佛陀的方向，一心瞻仰，各自拿著各種摩尼寶珠供養世尊；有的在街道、殿堂、樓閣、窗戶、門闕、臺階上，四階的道路、墻壁、城樓、門間的樹上、重疊的樓閣、鉤欄上，各自在所住之處合掌瞻仰供養如來。 《寶星陀羅尼經》卷第三 大正藏第13冊 No. 0402 《寶星陀羅尼經》 《寶星陀羅尼經》卷第四 唐天竺三藏波羅頗蜜多羅譯 魔王歸伏品之餘 那時，魔王看到他所有魔眾，各自帶著眷屬歸依如來。這時魔王更加嗔怒，超過了之前的程度，驚恐迷亂，舉聲悲泣，說了這樣的偈子： 『我失去了強大的威德，再也沒有人幫助我，沙門（Shramana，修行者）擁有殊勝的神通，奪走了我的魔境界。我應該更加勤奮地想辦法，思考之後該做什麼，砍斷蓮花的根，讓眾人四散到各方。蓮花的根斷了之後，讓大眾迷亂，如果大眾迷亂了，這就是我之後的願力。』 那時，魔王說完這偈子后，就像他所想的那樣，如同疾風從空中落下，到達蓮花所顯現的街道，立即前進想要拔起蓮花，因為佛陀的力量，他尚且不能觸碰到蓮花，更何況是拔起？既然不能拔起，又想去折斷蓮花的葉子，以及損壞花臺，也不能損壞，就想舉起手遙遠地拍打那蓮花。這時，魔王看到那蓮花如同閃電和影子一般，雖然在眼前卻不可觸及。
【English Translation】 English version For the sake of offering to the Buddha, various heavenly fragrances rained down from the void, like a shower; some transformed into the forms of Gandharvas (celestial musicians), playing heavenly instruments; some transformed into the forms of celestial maidens, sprinkling the ground with fragrant water from various precious vessels; some transformed into pure gold and black, burning various incenses; some transformed into the forms of celestial princes, singing and dancing joyfully; some transformed into various colors, joining their palms and gazing up in admiration, praising the Tathagata. There were also demon hosts following the direction of the Buddha, gazing up with one mind, each holding various Mani jewels to offer to the World Honored One; some in the streets, palaces, pavilions, windows, gates, platforms, the four-tiered roads, walls, watchtowers, trees between gates, overlapping pavilions, and railings, each in their respective places, joined their palms and gazed up in admiration, offering to the Tathagata. The Third Scroll of the 'Ratnakara Dharani Sutra' Taisho Tripitaka Volume 13, No. 0402, 'Ratnakara Dharani Sutra' The Fourth Scroll of the 'Ratnakara Dharani Sutra' Translated by Tripitaka Master Paramita from Tianzhu (India) of the Tang Dynasty The Remainder of the Chapter on the Subjugation of the Demon King At that time, the Demon King saw all his demon hosts, each with their retinues, taking refuge in the Tathagata. At this time, the Demon King became even more enraged, exceeding his previous measure, terrified and confused, he raised his voice and wept, speaking this verse: 'I have lost my powerful virtue, and there is no one left to help me. The Shramana (ascetic) possesses supreme spiritual powers, and has seized my demon realm. I should strive harder to find a way, to think about what to do next, to cut off the roots of the lotus flower, and cause the multitude to scatter in all directions. Once the roots of the lotus flower are cut, I will cause the great assembly to become confused. If the multitude becomes confused, this will be my subsequent aspiration.' At that time, after the Demon King spoke this verse, just as he had thought, like a swift wind he descended from the sky, arriving at the street where the lotus flower had appeared. He immediately advanced, wanting to uproot the lotus flower, but due to the power of the Buddha, he could not even touch it, let alone uproot it. Since he could not uproot it, he then wanted to break the leaves of the lotus flower, and damage the flower platform, but he could not damage them either. He then wanted to raise his hand and strike the flower from afar. At this time, the Demon King saw that the lotus flower was like lightning and a shadow, although it was before his eyes, it was untouchable.
損觸。爾時，魔王盡其神力如其所作，于彼蓮華竟不能損，復欲驚動一切大眾，即出高大可畏之聲，聲亦不出。復現威猛，以大力勢即舉兩手，欲拍大地令地震動。是時大地猶如虛空，乃至不可以手摩觸，況能令動？
是時，魔王見此大地不可得觸，復生是念：「今此大會所有眾生，我當打之令使心亂。」作是念時，乃至不見有一眾生可得可觸，況能加逼？以佛力故，有如是相。
是時，魔王轉加憂惱，遍身掉動如大風樹，發聲㘁哭悲恨流淚，遍觀四方說如是偈：
「沙門以幻力， 普攝諸世間， 令我心昏醉， 迷亂一念頃。 境界功德力， 此是我所有， 彼以幻力故， 一切侵奪盡。 我今被所棄， 宜速還自宮， 乃至若不去， 復及我壽命。」
爾時，魔王即欲還宮，雖生是念復不能去，轉加驚哭，復作是念：「我今於此神通盡也？為復瞿曇自在力也？莫復于彼怨家之前令我命盡。」復作是念：「我今可隱出此娑婆佛剎之外，寧死於彼，莫令於此佛剎有一眾生見我死者。」作是念時，乃至不能離此方維，況能隱去？即時自見被五繫縛，轉復驚瞋高聲悲哭，復作是言：「呵哉！愛子及諸親屬不復可見。」
爾時，有魔名曰智聲，即自變身作轉輪王形，向彼
【現代漢語翻譯】 現代漢語譯本 損觸（試圖破壞）。當時，魔王用盡他的神力，像他所做的那樣，對於那朵蓮花竟然不能造成任何損害，又想驚動所有的大眾，就發出高大可畏的聲音，但聲音也發不出來。他又顯現威猛，用強大的力量舉起雙手，想要拍擊大地使之震動。這時，大地就像虛空一樣，甚至不能用手觸控，更何況能使它震動呢？ 當時，魔王看到這大地無法觸碰，又產生這樣的念頭：『現在這個大會中的所有眾生，我應當打擊他們，使他們的心混亂。』當他這樣想的時候，甚至看不到有一個眾生可以被他觸碰，更何況能加以逼迫呢？這是因為佛的力量，才會有這樣的景象。 當時，魔王更加憂愁煩惱，全身搖動就像被大風吹動的大樹，發出嚎哭悲恨的哭聲，流著眼淚，環顧四方，說了這樣的偈語： 『沙門（指釋迦牟尼佛）用幻術的力量，普遍攝取了世間的一切，使我的心昏沉迷醉，在一念之間就迷亂了。境界和功德的力量，這些原本都是我所擁有的，他卻用幻術的力量，把一切都侵奪了。我現在被拋棄了，應該趕快回到自己的宮殿，如果再不回去，恐怕會危及我的性命。』 當時，魔王就想回到宮殿，雖然產生了這樣的念頭，卻又不能離開，更加驚恐哭泣，又想：『我現在在這裡神通都用盡了嗎？還是瞿曇（釋迦牟尼佛）的自在力量呢？難道要在這個怨家面前讓我喪命嗎？』他又想：『我現在可以隱身離開這個娑婆佛剎（指我們所處的世界），寧願死在那裡，也不要讓這個佛剎中的任何一個眾生看到我死去。』當他這樣想的時候，甚至不能離開這個方位，更何況能隱身離去呢？他立刻看到自己被五種束縛捆綁，更加驚恐憤怒，高聲悲哭，又說：『唉！我的愛子和所有親屬都再也見不到了。』 當時，有一個魔名叫智聲，就自己變身成轉輪王（擁有統治世界的理想君主）的形象，走向他。
【English Translation】 English version Damage and touch. At that time, the demon king exhausted his divine power as he had done before, but he could not cause any damage to the lotus flower. He then wanted to startle all the assembly, so he emitted a loud and terrifying sound, but no sound came out. He then manifested his might, and with great force, he raised both hands, intending to strike the earth to make it tremble. At that time, the earth was like empty space, and could not even be touched by hand, let alone be made to move. At that time, the demon king saw that the earth could not be touched, and he had this thought: 『Now, all the beings in this assembly, I should strike them to make their minds confused.』 When he had this thought, he could not even see a single being that he could touch, let alone force. This was because of the Buddha's power, which caused this phenomenon. At that time, the demon king became even more worried and distressed, his whole body shaking like a tree in a strong wind. He cried out in grief and resentment, shedding tears, and looking around in all directions, he spoke this verse: 『The Shramana (referring to Shakyamuni Buddha) uses the power of illusion to universally capture all the worlds, causing my mind to be dazed and intoxicated, confused in an instant. The power of realms and merits, these were originally all mine, but he used the power of illusion to seize everything. Now I am abandoned, I should quickly return to my palace, if I do not return, it may endanger my life.』 At that time, the demon king wanted to return to his palace, but although he had this thought, he could not leave. He became even more frightened and cried, and thought: 『Have I exhausted all my supernatural powers here? Or is it the power of Gautama (Shakyamuni Buddha)? Could it be that I will lose my life in front of this enemy?』 He also thought: 『I can now hide and leave this Saha Buddha-land (referring to the world we live in), I would rather die there than let any being in this Buddha-land see me die.』 When he had this thought, he could not even leave this direction, let alone hide and leave. He immediately saw himself bound by five fetters, and became even more frightened and angry, crying out loudly, and said: 『Alas! My beloved son and all my relatives can no longer be seen.』 At that time, there was a demon named Wisdom Sound, who transformed himself into the form of a Chakravartin (an ideal ruler who possesses the world), and approached him.
魔王說如是偈：
「汝意何故憂， 㘁叫生悲惱？ 世間最上者， 如來為上上。 佛為無所畏， 宜速求歸依， 救護諸世間， 如燈照諸趣。 歸依恃怙者， 畢竟脫三苦， 若親近如來， 當得寂滅樂。」
爾時，魔王作如是念：「若我用彼智聲語者，沙門瞿曇應當歸依，我此係縛應得解脫。」是時，魔王隨佛方面，曲躬合掌作如是言：「南無無上人中丈夫！佛能解脫老病死者，我今歸依。」是時，魔王以偈頌曰：
「此縛甚險大可怖， 我速歸依求善逝， 歸依如來得解脫， 今始歸依第一眾。 我以癡盲瞋正覺， 所造過失為最極， 今依汝語故懺悔， 置汝現前以為證。」
爾時，魔王用彼智聲善丈夫語，即于佛前歸依世尊，應時自見身縛解脫。既解脫已，復念欲還魔所住宮，即自見身復五繫縛，於此眾中無能去處，即時還復歸依如來。生此念時，即于佛邊復得解脫。作念欲去即見繫縛，生念欲住即見解脫；如是如是乃至七遍繫縛解脫。魔王自知，無所能為，便於佛邊默然安坐。◎
◎寶星陀羅尼經大集品第四
時彼四大聲聞入王舍大城乞食，逢魔童子執聲聞手共走衢中，請四沙門非法歌舞。時大聲聞在歌音中，為說涅槃相應道句。
【現代漢語翻譯】 現代漢語譯本 魔王說了這樣的偈語： 『你為何如此憂愁，哀嚎悲傷？世間最尊貴者，如來是至高無上的。佛是無所畏懼的，應當迅速皈依，救護世間一切，如燈照亮所有去處。皈依依靠者，終將脫離三苦，若親近如來，當得寂滅之樂。』 當時，魔王這樣想：『如果我用那智慧的聲音說話，沙門瞿曇應當會皈依，我這束縛就應得到解脫。』這時，魔王面向佛陀，彎腰合掌說道：『南無（皈依）無上人中丈夫！佛能解脫老病死，我今皈依。』當時，魔王以偈頌說： 『此束縛極其危險可怕，我速速皈依求善逝（佛），皈依如來得解脫，今始皈依第一眾。我因愚癡盲目而對正覺（佛）生嗔恨，所造過失最為嚴重，今依你的教誨懺悔，請你作為見證。』 當時，魔王用那智慧的聲音，以善丈夫的語氣，就在佛前皈依世尊，立刻看到自己身上的束縛解脫了。解脫后，又想回到魔所居住的宮殿，卻發現自己又被五種束縛纏繞，在這大眾中無處可去，立刻又皈依如來。當他生起這個念頭時，就在佛陀身邊再次得到解脫。他想離開就看到束縛，想留下就看到解脫；就這樣反覆七次被束縛又解脫。魔王自知無能為力，便在佛陀身邊默默地坐了下來。 ◎《寶星陀羅尼經》大集品第四 當時，那四位大聲聞進入王舍大城乞食，遇到魔童子抓住聲聞的手一起在街上跑，請四位沙門進行非法的歌舞。當時，大聲聞在歌舞聲中，為他們說了與涅槃相應的道句。
【English Translation】 English version The Mara King spoke these verses: 'Why are you so worried, crying out in sorrow? The most supreme in the world, the Tathagata (Buddha) is the highest of the high. The Buddha is fearless, one should quickly take refuge, protecting all in the world, like a lamp illuminating all paths. Taking refuge in the one who is relied upon, one will ultimately escape the three sufferings, if one approaches the Tathagata, one will attain the bliss of Nirvana.' At that time, the Mara King thought: 'If I speak with that voice of wisdom, the Shramana (ascetic) Gautama (Buddha) should take refuge, and my bondage should be released.' Then, the Mara King faced the Buddha, bowed and joined his palms, saying: 'Namo (homage) to the unsurpassed man among men! The Buddha can liberate from old age, sickness, and death, I now take refuge.' At that time, the Mara King spoke in verses: 'This bondage is extremely dangerous and terrifying, I quickly take refuge seeking the Sugata (Buddha), taking refuge in the Tathagata I attain liberation, now I take refuge in the foremost assembly. Because of my ignorance and blindness, I harbored anger towards the Samyak-sambuddha (Buddha), the faults I committed are the most severe, now I repent according to your teachings, and ask you to be my witness.' At that time, the Mara King used that voice of wisdom, with the tone of a good man, and took refuge in the World Honored One (Buddha) before the Buddha, and immediately saw the bonds on his body released. After being released, he thought of returning to the palace where Mara resided, but found himself again bound by five bonds, with nowhere to go among this assembly, and immediately took refuge in the Tathagata again. When this thought arose, he was again liberated by the Buddha. He saw bondage when he thought of leaving, and saw liberation when he thought of staying; in this way, he was bound and released seven times. The Mara King, knowing he was powerless, sat silently by the Buddha. ◎ The Fourth Chapter of the Great Assembly of the Ratnakarandaka Dharani Sutra At that time, the four great Shravakas (disciples) entered the great city of Rajagriha to beg for food, and encountered a Mara child who grabbed the Shravakas' hands and ran with them in the streets, inviting the four Shramanas to perform unlawful singing and dancing. At that time, the great Shravakas, amidst the singing and dancing, spoke to them the verses of the path corresponding to Nirvana.
爾時，于剎那頃大地震動，如是無量百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，先於佛教中得清凈信者，面目流淚，說如是偈：
「最上導師現在世， 于聖教中惡怪起， 辱彼聲聞令世見， 眾生云何生凈信？」
爾時，無量百千俱胝那由他天、龍、夜叉、羅剎，面目流淚往到佛所，到已於佛前住，說如是偈：
「聖教現在此， 當善觀今日， 智者勿放舍， 為護正法故。」
爾時，世尊復說偈言：
「我今自往彼魔所， 令魔軍眾悉降伏， 當作一切世間導， 普教同向涅槃城。」
爾時，一切大眾異口同音作如是言：「世尊！勿往！勿往！世尊先說，諸佛不可思議，諸佛境界不可思議，魔境界不可思議，龍境界不可思議，業及業境界不可思議。如是一切諸境界中，唯佛境界最勝無能及者。唯愿世尊不起此坐，令無量俱胝那由他等諸魔軍眾自然降伏。復能開示無量百千那由他等陰界諸法，竭煩惱海壞諸見網，能令無量那由他眾生入智慧海。世尊！今日非是去時。」
佛言：「所有眾生界眾生，彼一切眾生盡變為魔，乃至大地盡為微塵。如是一一塵復變作魔，彼一切魔力欲來害我，乃至不能動我一毛，況能損壞我此身份？我坐此座能勝
【現代漢語翻譯】 現代漢語譯本 那時，在剎那間，大地劇烈震動。無數百千的天、龍（nāga，蛇神）、夜叉（yakṣa，守護神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、迦樓羅（garuḍa，金翅鳥神）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神），這些先前在佛教中獲得清凈信仰的，都面帶淚水，說了這樣的偈頌： 『最上的導師現在世間，在神聖的教法中卻出現了邪惡的怪事，侮辱那些聲聞弟子讓世人看見，眾生又如何能生起清凈的信心呢？』 那時，無數百千俱胝那由他（koṭi-niyuta，極大的數量單位）的天、龍、夜叉、羅剎（rākṣasa，惡鬼），面帶淚水來到佛陀所在之處，到達后在佛陀面前站立，說了這樣的偈頌： 『神聖的教法現在這裡，應當好好觀察今日的情形，智者不要放棄，爲了守護正法。』 那時，世尊又說了偈頌： 『我現在親自前往魔的所在，讓魔的軍隊全部降伏，將成為一切世間的引導者，普遍教導眾生一同走向涅槃之城。』 那時，一切大眾異口同聲地說：『世尊！不要去！不要去！世尊先前說過，諸佛不可思議，諸佛的境界不可思議，魔的境界不可思議，龍的境界不可思議，業和業的境界不可思議。像這樣一切的境界中，只有佛的境界最為殊勝，沒有誰能比得上。唯愿世尊不要離開這個座位，讓無數俱胝那由他等的魔軍自然降伏。又能開示無數百千那由他等的陰界諸法，竭盡煩惱之海，摧毀各種見解之網，能讓無數那由他眾生進入智慧之海。世尊！今天不是去的時候。』 佛陀說：『所有眾生界中的眾生，他們全部都變成魔，乃至大地全部變成微塵。像這樣，每一粒微塵又變成魔，他們所有的魔力想要來傷害我，甚至不能動我一根毫毛，何況能損壞我的這個身體？我坐在這個座位上就能戰勝他們。』
【English Translation】 English version At that time, in an instant, the great earth shook. Countless hundreds of thousands of devas (gods), nāgas (serpent deities), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), and mahoragas (great serpents), who had previously gained pure faith in Buddhism, shed tears and spoke these verses: 'The supreme guide is now in the world, yet evil and strange things arise in the sacred teachings, humiliating the śrāvakas (disciples) for the world to see. How can sentient beings generate pure faith?' Then, countless hundreds of thousands of koṭi-niyutas (extremely large numbers) of devas, nāgas, yakṣas, and rākṣasas (demons), with tears in their eyes, went to where the Buddha was. Having arrived, they stood before the Buddha and spoke these verses: 'The sacred teachings are here now, one should carefully observe today's situation. The wise should not abandon it, for the sake of protecting the Dharma.' At that time, the World-Honored One again spoke these verses: 'I will now go to where the Māra (demon) is, and cause all the Māra's armies to be subdued. I will become the guide of all the world, universally teaching beings to go together towards the city of Nirvāṇa.' At that time, all the assembly, with one voice, said: 'World-Honored One! Do not go! Do not go! The World-Honored One previously said that the Buddhas are inconceivable, the realms of the Buddhas are inconceivable, the realms of the Māras are inconceivable, the realms of the nāgas are inconceivable, and karma and the realms of karma are inconceivable. Among all these realms, only the realm of the Buddha is the most supreme and none can compare. We wish that the World-Honored One would not leave this seat, so that countless koṭi-niyutas of Māra's armies will naturally be subdued. Furthermore, you can reveal countless hundreds of thousands of niyutas of the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), exhaust the sea of afflictions, destroy the nets of views, and enable countless niyutas of beings to enter the sea of wisdom. World-Honored One! Today is not the time to go.' The Buddha said: 'If all the beings in the realm of beings were to become Māras, and even if the entire earth were to become dust, and each dust particle were to become a Māra, and all those Māras were to try to harm me, they could not even move a single hair on my body, let alone harm this body of mine. I can conquer them while sitting in this seat.'
無量俱胝那由他魔，又能調伏；唯置此魔眷屬難可調伏。雖然，我今當往。所以者何？此魔以神通力，于王舍城已變作種種嚴飾之具供養於我，憐愍彼故，我今當受，令彼魔心能發希有第一歡喜生清凈信，當種阿耨多羅三藐三菩提善根種子。」
爾時，世尊說是語已，從座欲起。時彼護竹林天名曰端正，往至佛所，涕淚交流而說偈言：
「世尊於今日， 非是入城時， 此城極廣大， 魔眾皆充滿。 如是一一魔， 中心懷重惡， 咸與億千眾， 欲圍繞世尊， 瞋火皆熾然， 毒意轉狂亂， 競持銳器仗， 爭惱害如來。 唯愿釋師子， 畢竟慎勿往， 或當被非命， 失我大歸依。」
世尊聞已，默然不答，即起法座。
時彼護伽藍天名曰持慧，頂禮佛足，而說偈言：
「惡魔大將有五千， 各各競持精器仗， 純懷噁心立待佛， 今日勿往牟尼尊。」
世尊聞已，默而不答，將出伽藍。
時有藥天名曰成慧，頭面禮足，而說偈言：
「呵哉！失正覺， 法門當破壞， 法舟俄欲沈， 慧燈奄不照， 世間法味減， 煩惱賊盈滿。 于諸有界中， 我無少自在， 最上法散壞， 云何能住持？ 彼魔軍甚眾，
【現代漢語翻譯】 現代漢語譯本： 『無數俱胝那由他（俱胝和那由他都是數量單位，表示極大的數字）的魔眾，我都能調伏；唯獨這些魔的眷屬難以調伏。』雖然如此，我現在應當前往。為什麼呢？因為這個魔王以神通力，在王舍城已經變化出種種莊嚴的器具來供養我，我憐憫他們，所以現在應當接受供養，使他們的魔心能夠生起稀有第一的歡喜，生起清凈的信心，種下阿耨多羅三藐三菩提（無上正等正覺）的善根種子。」
當時，世尊說完這話，就想從座位上起身。這時，守護竹林的天神，名叫端正，來到佛陀面前，涕淚交流地說了偈語：
『世尊今天，不是入城的時候，這座城非常廣大，魔眾都充滿了。像這樣每一個魔，心中都懷著極重的惡意，都帶著億千的眷屬，想要包圍世尊，他們的嗔恨之火都熾盛燃燒，毒害的意念轉為狂亂，爭著拿著銳利的兵器，爭著惱害如來。唯愿釋迦獅子，千萬不要前往，否則可能會遭受橫禍，使我失去最大的依靠。』
世尊聽了，默然不語，就從法座上起身。
這時，守護伽藍（寺院）的天神，名叫持慧，頂禮佛足，說了偈語：
『惡魔大將有五千，各自都拿著精良的兵器，都懷著惡意等待佛陀，今天請不要前往，牟尼尊（佛陀的尊稱）。』
世尊聽了，默然不語，將要走出伽藍。
這時，有一位藥天，名叫成慧，頭面禮足，說了偈語：
『唉呀！失去了正覺，佛法之門將要被破壞，法船馬上就要沉沒，智慧的燈火即將熄滅，世間的法味減少，煩惱的賊人充滿。在所有的有界（三界）之中，我沒有絲毫的自在，最上的佛法散壞，我怎麼能夠住持？那些魔軍非常眾多，』
【English Translation】 English version: 'I can subdue countless kotis (a unit of large number) of nayutas (another unit of large number) of demons; only the retinues of these demons are difficult to subdue.' Nevertheless, I should go now. Why? Because this demon king, by his supernatural power, has already transformed various magnificent objects in Rajagriha to offer to me. Out of compassion for them, I should now accept the offerings, so that their demonic minds may generate rare and supreme joy, give rise to pure faith, and plant the seeds of good roots for Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment)."
At that time, after the World Honored One spoke these words, he intended to rise from his seat. Then, the deity guarding the Bamboo Grove, named Dignified, came to the Buddha, weeping and saying in verse:
'World Honored One, today is not the time to enter the city. This city is extremely vast, and the demon hosts are all over it. Each and every demon like this, harbors deep malice in their hearts, and with thousands of millions of retinues, they intend to surround the World Honored One. The fires of their anger are blazing, their poisonous intentions have turned to madness, they are vying to hold sharp weapons, and are contending to harm the Tathagata. May the Shakya Lion (Buddha), by all means, not go, or else you might suffer an untimely death, and I would lose my great refuge.'
Having heard this, the World Honored One remained silent and did not reply, and then rose from the Dharma seat.
At that time, the deity guarding the monastery, named Holder of Wisdom, bowed at the Buddha's feet and said in verse:
'There are five thousand demon generals, each vying to hold fine weapons, all harboring evil intentions, waiting for the Buddha. Today, please do not go, Muni (a title for Buddha).'
Having heard this, the World Honored One remained silent and did not reply, and was about to leave the monastery.
At that time, a medicine deity, named Accomplished Wisdom, bowed his head to the ground at the Buddha's feet and said in verse:
'Alas! The right enlightenment is lost, the Dharma gate is about to be destroyed, the Dharma boat is about to sink, the lamp of wisdom is about to be extinguished, the flavor of the Dharma in the world is diminishing, and the thieves of afflictions are filling up. In all the realms of existence, I have no freedom at all. The supreme Dharma is scattered and destroyed, how can I uphold it? Those demon armies are very numerous,'
住于惡法中， 各持利刀仗， 毒心爭害佛。 善逝用我語， 為利世間故， 唯愿十力仙， 善步莫入城。」
世尊聞已，默然不答，將發伽藍。
時大門內，有一樹天名曰持勢，即于佛前大悲啼泣，以身投地向佛作禮，而說偈言：
「依怙三有當失眼， 滿意所欲將滅壞， 空中刀箭如毒蛇， 伺求害佛愿莫去。」
世尊聞已，默然不答。
爾時，守大門天名曰水光，舉聲號泣，頭面著地頂禮佛足，而說偈言：
「城中名聞大梵志， 持月刀仗候待佛， 共懷毒害有二萬， 在此城中愿莫去。」
世尊聞已，默然不對，將入王舍城門。
時彼守城門天，名曰多摩羅樹葉堅固，于虛空中舉聲號哭，馳至佛所頂禮佛足，而說偈言：
「此道師子象圍繞， 起勇健心爭害佛， 及惱比丘作障礙， 悲愍天龍愿莫去。 四道眾中因陀羅， 見佛教滅生憂苦， 相與雲集共一處， 怖畏戰慄共相謂： 『如來既是退魔者， 魔今變作極惡面， 恐大法滅世災起， 日月失度星辰翳。 睹惡相現皆拍頭， 奇哉！善逝有退相， 日眼散壞法炬滅， 蹂踐正覺竭法水， 世間妙法壞將至， 眾魔惡黨漸熾盛。』」
【現代漢語翻譯】 現代漢語譯本 『他們』住在邪惡的法中， 各自拿著鋒利的刀和棍棒，懷著惡毒的心爭相要傷害佛陀。 善逝（Sugata，佛陀的稱號）請用我的話語，爲了利益世間， 我只希望具有十力（Dasabala，佛陀的十種力量）的仙人，能好好地走，不要進入這座城市。」
世尊（Bhagavan，佛陀的稱號）聽了這些話，沉默不語，準備前往伽藍（Vihara，僧院）。
這時，大門內有一位樹神，名叫持勢（Dhritarashtra），他立刻在佛陀面前大聲悲泣，以身體投地向佛陀行禮，並說了偈語：
『三有（Trailokya，欲界、色界、無色界）的依怙（Natha，保護者）將要失去眼睛， 滿足一切願望的佛陀將要滅壞， 空中的刀箭如同毒蛇，伺機要傷害佛陀，愿您不要去。』
世尊聽了這些話，仍然沉默不語。
這時，守大門的天神，名叫水光（Jalaprabha），他大聲號哭，頭面著地頂禮佛足，並說了偈語：
『城中有名望的大梵志（Brahmana，婆羅門），拿著月形的刀和棍棒等待著佛陀， 他們懷著惡毒的害心，有兩萬人，在這座城中，愿您不要去。』
世尊聽了這些話，仍然沉默不語，準備進入王舍城（Rajagrha）的城門。
這時，守城門的天神，名叫多摩羅樹葉堅固（Tamalapatradridha），在虛空中大聲號哭，奔到佛陀面前頂禮佛足，並說了偈語：
『這條道路上，師子（Simha，獅子）和大象（Gaja，大象）圍繞著， 他們發起勇猛的心，爭相要傷害佛陀， 並且惱害比丘（Bhiksu，出家男眾）製造障礙，悲憫天龍（Naga，龍族）愿您不要去。 四道（Catur-gati，地獄、餓鬼、畜生、人）眾中的因陀羅（Indra，帝釋天）， 看到佛教將要滅亡，產生憂愁和痛苦， 他們聚集在一起，共同商議： 『如來（Tathagata，佛陀的稱號）既然是退魔者，魔現在變成極其醜惡的面孔， 恐怕大法（Dharma，佛法）滅亡，世間災難興起，日月失去規律，星辰昏暗。 看到這些惡相出現，都拍打著頭， 奇哉！善逝有退相， 太陽的眼睛散壞，法炬（Dharma-pradipa，佛法的燈火）熄滅， 踐踏正覺（Sambodhi，佛陀的覺悟），竭盡法水， 世間美妙的佛法將要壞滅，眾魔的惡黨逐漸熾盛。』
【English Translation】 English version 'They' dwell in evil dharmas, Each holding sharp swords and staffs, with poisonous hearts vying to harm the Buddha. Sugata (the Buddha's epithet), please use my words, for the benefit of the world, I only wish that the sage with the ten powers (Dasabala, the ten powers of the Buddha), may walk well and not enter this city.」
The Bhagavan (the Buddha's epithet), having heard these words, remained silent, preparing to depart for the Vihara (monastery).
At that time, within the great gate, there was a tree deity named Dhritarashtra, who immediately wept with great sorrow before the Buddha, prostrated himself to the ground, and spoke a verse:
『The protector (Natha) of the three realms (Trailokya) will lose his eyes, The Buddha, who fulfills all desires, will be destroyed, The swords and arrows in the air are like poisonous snakes, seeking to harm the Buddha, may you not go.』
The Bhagavan, having heard these words, remained silent.
At that time, the gate-keeping deity named Jalaprabha, cried out loudly, prostrated himself with his head to the ground at the Buddha's feet, and spoke a verse:
『The renowned Brahmanas (Brahmana) in the city, holding moon-shaped swords and staffs, are waiting for the Buddha, They harbor poisonous intentions to harm, numbering twenty thousand, in this city, may you not go.』
The Bhagavan, having heard these words, remained silent, preparing to enter the gate of Rajagrha (the city of Rajagrha).
At that time, the gate-keeping deity, named Tamalapatradridha, cried out loudly in the void, rushed to the Buddha, prostrated himself at the Buddha's feet, and spoke a verse:
『On this path, lions (Simha) and elephants (Gaja) surround, They raise courageous hearts, vying to harm the Buddha, And trouble the Bhiksus (monks), creating obstacles, have compassion for the Nagas (dragons), may you not go. Indra (the king of gods) among the four paths (Catur-gati), Seeing that the Buddha's teachings are about to perish, they generate sorrow and suffering, They gather together, discussing among themselves: 『Since the Tathagata (the Buddha's epithet) is the one who repels demons, the demons now transform into extremely evil faces, Fearing that the Dharma (Buddha's teachings) will perish, worldly disasters will arise, the sun and moon will lose their order, and the stars will dim. Seeing these evil omens appear, they all beat their heads, How strange! The Sugata shows signs of decline, The sun's eye is scattered and destroyed, the Dharma-pradipa (lamp of Dharma) is extinguished, Trampling on Sambodhi (Buddha's enlightenment), exhausting the water of Dharma, The wonderful Dharma of the world is about to be destroyed, and the evil party of demons is gradually becoming more powerful.』
世尊聞已，默然不答。
彼城門天諫佛不回，悲啼流淚，復說偈言：
「普觀世間牟尼尊， 最上說者去當死， 莫近我城取死滅， 我被三界常毀呰。 愿聽我說堅固者， 今日莫向城中滅， 憐愍眾生此處侍， 解脫眾生生苦怖。 如來當憶本誓願， 得大菩提度眾生， 無量眾生為苦燒， 安隱眾生最上醫， 無量俱胝劫住世， 為諸著欲凡夫眾， 說法令彼得寂滅， 謂入自性空相義。」
爾時，世尊默然不答，欲入大門。
時彼地天與大滋味天，並其同類一萬天俱，被髮兩面共到佛所，合掌住立，而說偈言：
「佛憶昔行檀， 施血過四海， 頭骨如鐵圍， 眼等恒沙數， 及種種妙寶， 妻子與象馬， 衣食房臥具， 隨病所須藥， 作最上供養。 護戒不放逸， 數習多聞忍， 常孝養父母， 修難行苦行， 解脫苦眾生。 汝昔所發願， 成佛說上道， 濟拔世苦海， 為眾生說法， 令竭苦無餘， 使入無畏城， 置於菩提道。 遍滿眾生界， 行惡失道者， 懺悔毀聞戒， 隨順昔所愿， 說法俱胝劫， 浴以八戒水， 令度煩惱河。 三界眾生中， 更無如佛者，
【現代漢語翻譯】 世尊聽聞后，保持沉默，沒有回答。 那城門天勸諫佛陀不要進入，悲傷地哭泣流淚，又說了偈語： 『普遍觀察世間的牟尼尊（釋迦牟尼佛的尊稱），最偉大的說法者將要離世， 不要靠近我的城市而取滅度，我常被三界眾生所譭謗。 愿您聽我說，堅固者（指佛陀），今天不要在城中滅度， 憐憫眾生在這裡侍奉您，解脫眾生的生老病死之苦。 如來（佛陀的稱號）應當憶起本來的誓願，得到大菩提（覺悟）來度化眾生， 無量眾生被痛苦所煎熬，您是安穩眾生的最上醫者， 愿您在世間住無量俱胝劫（極長的時間），爲了那些執著慾望的凡夫眾生， 說法讓他們得到寂滅（涅槃），即進入自性空相的意義。』 這時，世尊保持沉默，沒有回答，想要進入大門。 當時，那地天與大滋味天，以及他們同類的一萬天眾，披散著頭髮，兩面來到佛陀所在之處，合掌站立，說了偈語： 『佛陀憶起過去所行的佈施，佈施的血超過四大海， 頭骨堆積如鐵圍山，眼睛等同恒河沙數， 以及種種美妙的珍寶，妻子和象馬， 衣服食物和床鋪臥具，以及隨病所需的藥物， 都用來做最上的供養。守護戒律不放逸， 多次學習多聞忍辱，常常孝養父母， 修行難行的苦行，解脫受苦的眾生。 您過去所發的誓願，成就佛陀宣說最上的道法， 救濟拔除世間的苦海，為眾生說法， 使苦徹底滅盡，使他們進入無畏的城市（涅槃）， 安置在菩提道上。遍滿眾生界， 那些行惡而迷失道的人，懺悔毀犯的戒律， 隨順您過去所發的誓願，說法俱胝劫， 用八戒之水沐浴他們，讓他們度過煩惱的河流。 三界眾生之中，再沒有像佛陀一樣的了，
【English Translation】 The World Honored One, having heard this, remained silent and did not answer. That gate-guardian deva (deva: a type of celestial being) of the city, admonishing the Buddha not to turn back, wept with sorrow and spoke in verse: 'O Muni (another name for Buddha) revered throughout the world, the supreme speaker is about to depart, Do not approach my city to attain extinction, for I am constantly reviled by the beings of the three realms. May you listen to me, O steadfast one (referring to the Buddha), do not attain extinction in the city today, Have compassion for the beings who serve you here, and liberate them from the suffering of birth, old age, sickness, and death. The Tathagata (another name for Buddha) should remember the original vow, to attain great Bodhi (enlightenment) to liberate all beings, Countless beings are burned by suffering, you are the supreme physician who brings peace to beings, May you remain in the world for countless kotis (a very large number) of kalpas (an extremely long period of time), for the sake of those ordinary beings attached to desires, Preach the Dharma (Buddhist teachings) to enable them to attain quiescence (Nirvana), that is, to enter the meaning of the empty nature of self.' At that time, the World Honored One remained silent, not answering, and intended to enter the great gate. Then, that earth deva and the great taste deva, along with ten thousand devas of their kind, with their hair disheveled, came to the Buddha from both sides, stood with palms joined, and spoke in verse: 'O Buddha, recall the almsgiving you performed in the past, giving blood that exceeded the four great oceans, Skulls piled up like Mount Iron Ring, eyes as numerous as the sands of the Ganges, And all kinds of wonderful treasures, wives and elephants and horses, Clothing, food, and bedding, and medicine as needed for illness, All were used to make the supreme offerings. Guarding the precepts without negligence, Repeatedly practicing learning, listening, and patience, always being filial to parents, Cultivating difficult ascetic practices, liberating suffering beings. The vow you made in the past, to become a Buddha and preach the supreme Dharma, To rescue and pull out the sea of suffering in the world, to preach the Dharma to all beings, To make suffering completely cease, to lead them into the city of fearlessness (Nirvana), To place them on the path of Bodhi. Pervading the realms of all beings, Those who act evilly and lose their way, repent for breaking the precepts, In accordance with the vow you made in the past, preach the Dharma for kotis of kalpas, Bathe them with the water of the eight precepts, and enable them to cross the river of afflictions. Among the beings of the three realms, there is no one like the Buddha,'
自既得解脫， 復解脫世間， 運度諸眾生， 於此三有海。 唯佛得如是， 世間第一覺， 唯佛是世親， 愿布甘露法。」
爾時，世尊入城門已，剎那之頃，時有無量億那由他天、龍、夜叉、八部鬼神，于虛空中各各雨淚，而說偈言：
「我見昔善逝， 調眾安隱時， 說法作利益， 無如是惱亂。 大師出惡世， 自然成大覺， 說煩惱障法， 成熟世間故， 常作師子吼。 無量諸惡魔， 欲如是滅法， 佛今莫入城。」
時，有餘天覆說偈言：
「諸佛轉法輪， 住一方利益， 今佛處處往， 無令得逢惡。」
爾時，復有餘天，同說偈言：
「以悲為導師， 常行利眾生， 莫獨入城中， 如我見有損。」
彼時，復有無量百千俱胝那由他天、龍、夜叉、羅剎、阿修羅、摩睺羅伽等，面目雨淚，從虛空中作行而下，住于佛前。有無量種異形，或有被髮或絕瓔珞，或有寶蓋幢幡皆悉傾倒，或復舉身投地，或捉佛足，或大哀號，或舉兩手捶胸懊惱，或有在佛足下躄踴悲哭宛轉于地，或於佛前合掌讚歎禮拜，或散種種雜色妙華、末香涂香、華鬘芻摩繒彩嚴飾之具，或散織成寶服真珠瓔珞種種異物。時余天眾供養佛已，同
【現代漢語翻譯】 現代漢語譯本 『自己既已獲得解脫，又使世間獲得解脫，運載度脫一切眾生，于這三有（欲有、色有、無色有）苦海之中。唯有佛陀才能做到這樣，是世間第一覺悟者，唯有佛陀是世間的親人，愿能廣佈甘露妙法。』 當時，世尊進入城門之後，在剎那之間，有無量億那由他（數量單位，表示極大的數字）的天、龍、夜叉（一種鬼神）、八部鬼神，在虛空中各自流淚，並說偈頌道： 『我見往昔的善逝（佛的稱號），調伏眾生使之安穩之時，說法教化利益眾生，沒有像現在這樣令人惱亂。大師您出於這惡濁的世間，自然成就無上正覺，宣說斷除煩惱障礙的法門，爲了成熟世間眾生，常常發出獅子吼（比喻佛陀說法威猛有力）。無量諸惡魔，想要這樣滅絕佛法，佛陀您現在不要進入城中。』 當時，有其餘的天人又說偈頌道： 『諸佛轉動法輪（比喻佛陀說法度人），只住在一個地方利益眾生，現在佛陀您到處前往，不要讓您遭遇惡事。』 當時，又有其餘的天人，一同說偈頌道： 『以慈悲為導師，常常行利眾生之事，不要獨自進入城中，正如我所見，這樣做會有損害。』 那時，又有無量百千俱胝（數量單位，表示極大的數字）那由他的天、龍、夜叉、羅剎（惡鬼）、阿修羅（一種好戰的神）、摩睺羅伽（大蟒神）等，面帶淚痕，從虛空中列隊而下，停留在佛陀面前。他們有無量種不同的形貌，有的披散著頭髮，有的斷絕了瓔珞（頸飾），有的寶蓋幢幡都傾倒在地，有的全身投地，有的抓住佛足，有的放聲哀號，有的舉起雙手捶胸懊惱，有的在佛足下跳躍悲哭，在地上翻滾，有的在佛前合掌讚歎禮拜，有的散佈種種雜色妙花、末香涂香、花鬘（花環）、芻摩（細軟的布）、繒彩（絲織品）等裝飾之物，有的散佈織成的寶衣、真珠瓔珞等各種珍奇之物。當時，其餘的天眾供養佛陀之後，一同
【English Translation】 English version 'Having attained liberation themselves, they also liberate the world, carrying and delivering all sentient beings across this sea of the three realms (the realm of desire, the realm of form, and the formless realm). Only the Buddha can do this, being the first enlightened one in the world. Only the Buddha is the kin of the world, may they spread the nectar of the Dharma.' At that time, after the World Honored One entered the city gate, in an instant, there were countless billions of nayutas (a unit of large number) of devas (gods), nagas (dragons), yakshas (a type of spirit), and the eight classes of ghosts and spirits, each shedding tears in the void, and speaking in verses: 'I have seen the past Sugata (a title of the Buddha), when he was subduing beings and bringing them peace, teaching the Dharma and benefiting beings, there was no such disturbance as there is now. The great master, having emerged from this evil world, naturally attained supreme enlightenment, proclaiming the Dharma that cuts off the obstacles of afflictions, in order to mature the beings of the world, he often roars the lion's roar (a metaphor for the Buddha's powerful teaching). Countless evil demons, wishing to extinguish the Dharma in this way, Buddha, please do not enter the city now.' At that time, some other devas spoke in verses again: 'The Buddhas turn the Dharma wheel (a metaphor for the Buddha's teaching and guiding beings), staying in one place to benefit beings, now the Buddha is going everywhere, do not let him encounter evil.' At that time, some other devas, together, spoke in verses: 'With compassion as the guide, always acting to benefit beings, do not enter the city alone, as I see it, there will be harm.' At that time, there were countless hundreds of thousands of kotis (a unit of large number) of nayutas of devas, nagas, yakshas, rakshasas (demons), asuras (a type of warring god), mahoragas (great serpent gods), etc., with tears on their faces, descending in formation from the void, and standing before the Buddha. They had countless different forms, some with disheveled hair, some with broken necklaces, some with canopies and banners all fallen to the ground, some throwing themselves to the ground, some grasping the Buddha's feet, some wailing loudly, some raising both hands and beating their chests in distress, some jumping and crying at the Buddha's feet, rolling on the ground, some praising and bowing before the Buddha with palms together, some scattering various kinds of colorful wonderful flowers, powdered incense, fragrant ointments, flower garlands, chuma (fine cloth), silk fabrics, and other decorative items, some scattering woven precious garments, pearl necklaces, and various other rare objects. At that time, after the remaining devas had made offerings to the Buddha, they all
時舉聲而說偈言：
「佛所行苦行， 為利益世間， 生此末世時， 為眾勿捨去。 作佛事未多， 天人得證少， 久住開示法， 度三有世間。 有行清凈行， 成就甘露器， 應起悲教我， 救世間苦逼。 六趣曠野中， 生死失正道， 為彼示善路， 教聖法解脫。 此最希有悲， 愿大覺久住， 轉無上法輪， 勿令世無怙。」
時，有餘天覆說偈言：
「導師若滅沒， 世間悉盲冥， 八聖三解脫， 於此悉皆無。 我等已種善， 三業不放逸， 一切樂具足， 久住功德藏。」
爾時，復有凈居天眾，與其眷屬無量無邊億那由他集在一處，各共相謂而說偈言：
「汝等勿怖佛無衰， 應于大覺當了然。 我憶往昔親見佛， 欲界所有俱胝魔， 遍滿三十六由旬， 利斧利劍並刀槊， 飄勇迅疾如雲奔， 魔眾雄猛聲可畏， 至菩提樹悉走散， 于剎那頃皆驚怖； 況今果圓名稱廣， 彼等何能為障礙？」
時，有餘天相與悲泣而說偈言：
「昔一魔軍無大力， 今有千億俱大勢， 來壞如來定無疑， 佛若滅沒世皆闇。」
爾時，梵釋諸天護世間者，頂禮佛足而說偈言：
「
【現代漢語翻譯】 現代漢語譯本 當時，一位天人高聲說道，並以偈語表達： 『佛陀所行的苦行，是爲了利益世間， 在末法時代降生，爲了眾生請不要離去。 您所做的佛事還不多，天人中證悟的人還很少， 請您長久住世開示佛法，度脫三有（欲界、色界、無色界）的世間。 有修行清凈行的人，已經成就了甘露之器（指可以接受佛法的人）， 您應該發起慈悲教導我們，救度被痛苦逼迫的世間。 在六道輪迴的曠野中，眾生在生死中迷失了正道， 請為他們指示善良的道路，教導他們聖法以獲得解脫。 這是最稀有難得的慈悲，愿大覺者（佛陀）長久住世， 轉動無上的法輪，不要讓世間失去依靠。』
當時，又有其他天人也以偈語說道： 『導師如果滅度，世間將陷入一片黑暗， 八聖道（八正道）和三解脫門（空、無相、無愿）都將不復存在。 我們已經種下善根，身口意三業都不放逸， 一切快樂都已具足，愿您長久住世，成為功德的寶藏。』
這時，又有凈居天（色界天）的眾天人，與其眷屬無量無邊億那由他（極大的數量單位）聚集在一起，他們互相說道，並以偈語表達： 『你們不要害怕佛陀會衰敗，應該對大覺者（佛陀）有充分的瞭解。 我記得過去曾親眼見到佛陀，欲界所有的俱胝（極大的數量單位）魔眾， 遍佈三十六由旬（距離單位），手持利斧、利劍和刀槊（長矛）， 像云一樣快速奔襲，魔眾雄猛，聲勢可畏， 但當他們到達菩提樹下時，都四散逃跑，在剎那間都感到驚恐； 更何況現在佛陀已經圓滿成就，名聲廣佈，他們又怎麼能成為障礙呢？』
當時，又有其他天人互相悲傷哭泣，並以偈語說道： 『過去只有一個魔軍，力量不大， 現在卻有千億魔軍，都具有強大的勢力， 他們來破壞如來（佛陀）是毫無疑問的，如果佛陀滅度，世間將陷入黑暗。』
這時，梵天（色界天主）、帝釋天（欲界天主）等諸天護持世間者，頂禮佛足，並以偈語說道：
【English Translation】 English version At that time, one of the devas (gods) raised his voice and spoke in verse: 'The ascetic practices that the Buddha undertook were for the benefit of the world, Having been born in this degenerate age, for the sake of sentient beings, please do not depart. The Buddha's work you have done is not yet much, and few among the devas have attained enlightenment, Please abide in the world for a long time to expound the Dharma, and liberate the world of the three realms (desire realm, form realm, formless realm). Those who practice pure conduct, who have become vessels of nectar (referring to those who can receive the Dharma), You should arise with compassion to teach us, and save the world from the oppression of suffering. In the wilderness of the six realms of existence, sentient beings have lost the right path in birth and death, Please show them the path of goodness, and teach them the sacred Dharma for liberation. This is the most rare and precious compassion, may the Great Awakened One (Buddha) abide in the world for a long time, Turn the unsurpassed Dharma wheel, and do not let the world be without a refuge.'
At that time, other devas also spoke in verse: 'If the Teacher were to pass away, the world would be plunged into darkness, The Eightfold Noble Path and the three doors of liberation (emptiness, signlessness, wishlessness) would all cease to exist. We have already planted good roots, and our three karmas (body, speech, and mind) are not negligent, All happiness is complete, may you abide in the world for a long time, and be a treasure of merit.'
At this time, the devas of the Pure Abodes (form realm heavens), along with their retinues, numbering immeasurable billions of nayutas (a very large unit), gathered together. They spoke to each other and expressed themselves in verse: 'You should not fear that the Buddha will decline, you should have a thorough understanding of the Great Awakened One (Buddha). I remember in the past, I personally saw the Buddha, and all the kotis (a very large unit) of demons in the desire realm, Covered thirty-six yojanas (a unit of distance), wielding sharp axes, swords, and spears, Rushing swiftly like clouds, the demons were fierce and their voices were terrifying, But when they reached the Bodhi tree, they all scattered and fled, and in an instant, they were all terrified; Moreover, now that the Buddha has attained perfect enlightenment and his name is widely known, how can they be an obstacle?'
At that time, other devas wept with each other and spoke in verse: 'In the past, there was only one army of demons, and their power was not great, But now there are billions of demon armies, all with great power, They are coming to destroy the Tathagata (Buddha) without a doubt, if the Buddha were to pass away, the world would be plunged into darkness.'
At this time, the Brahma (lord of the form realm), Indra (lord of the desire realm), and other devas who protect the world, bowed at the Buddha's feet and spoke in verse:
以我小智勸佛住， 用我等語悲愍者， 無量諸天憂火燒， 今為彼等灑法雨。」
爾時，世尊以大慈眼遍觀一切同來天眾，出妙梵聲普垂安慰，而說偈言：
「汝等勿怖今無畏， 一切魔眾一時來， 彼等不能損動我， 乃至一毛況復身？ 我今安慰一切眾， 常於世間說妙法， 我于如是失道者， 當廣分別示正道。 我昔已行難行事， 廣施眾生以飲食， 房舍醫藥不乏少， 誰能今日惱亂我？ 或舍車乘與象馬， 嚴飾寶具亦如是， 奴婢城廓及聚落， 誰能與我作惱亂？ 妻妾男女並眷屬， 愛重自在王種位， 我與眾生利益故， 我身何故今當壞？ 頭目及耳鼻， 手足身皮血， 以命施眾生， 誰能惱亂我？ 無量俱胝佛， 自手普供養， 常樂戒多聞， 誰能散壞我？ 作無量難事， 甚能攝伏心， 遍割身不嗔， 今誰能惱我？ 煩惱已退成正覺， 于諸眾生等慈心， 永無嫉妒及穢怒， 現前無有如我者。 我今破魔所有力， 能退無量俱胝魔， 決定與汝作解脫， 何故恐怖不入城？ 所有十方及此土， 住此諸佛剎土者， 彼等一切我普請， 及大神通菩薩眾， 愿令世間悉遍
【現代漢語翻譯】 現代漢語譯本 我以我微小的智慧勸請佛陀住世，用我等悲憫的言語，無數的天人正被憂慮之火焚燒，現在為他們降下甘露般的佛法之雨。 那時，世尊用他廣大的慈悲之眼遍觀所有前來的天眾，發出美妙的梵音，普遍地安慰他們，並說了偈語： 『你們不要害怕，現在沒有恐懼。即使一切魔眾同時到來，他們也不能損傷我，哪怕是一根毫毛，更何況是身體？我今天安慰一切眾生，常在世間宣說微妙的佛法。對於那些迷失道路的人，我將廣泛地分別開示正道。 我過去已經做了難以做到的事情，廣泛地施捨給眾生飲食，房舍和醫藥從不缺少，誰能在今天惱亂我呢？或者捨棄車乘和象馬，以及華麗的寶物，奴婢、城廓和村落，誰能給我製造煩惱？ 妻子、兒女和親屬，珍愛和自在的王位，我爲了眾生的利益，我的身體為何現在要被摧毀？頭、眼睛、耳朵、鼻子，手、腳、身體、面板和血液，我用生命佈施給眾生，誰能惱亂我？ 我曾用自己的手普遍供養無量無數的佛陀，常樂於持戒和多聞，誰能破壞我？我做了無數艱難的事情，非常善於攝伏自己的心，即使遍體鱗傷也不會嗔恨，現在誰能惱亂我？ 煩惱已經退去，我已成就正覺，對一切眾生都懷有平等的慈悲心，永遠沒有嫉妒和憤怒，現在沒有誰能像我一樣。我今天將破除魔的所有力量，能夠擊退無量無數的魔眾，我決定給你們解脫，為何還要恐懼而不入城？ 所有十方和此土，居住在這些佛剎土的諸佛，他們一切我都普遍邀請，以及具有大神通的菩薩眾，愿他們使世間充滿光明。』
【English Translation】 English version With my small wisdom, I urge the Buddha to remain, using my compassionate words, countless devas are being burned by the fire of worry, now I will shower them with the rain of Dharma. At that time, the World Honored One, with his great compassionate eyes, surveyed all the assembled devas, emitted a wonderful Brahma sound, universally comforting them, and spoke in verses: 'You should not be afraid, now there is no fear. Even if all the demons come at once, they cannot harm me, not even a single hair, let alone my body? Today I comfort all beings, and constantly preach the wonderful Dharma in the world. For those who have lost their way, I will extensively and separately show them the right path. I have done difficult things in the past, widely giving food to beings, and never lacking in housing and medicine, who can trouble me today? Or giving up carriages and elephants, as well as ornate treasures, servants, cities, and villages, who can create trouble for me? Wives, children, and relatives, the cherished and free royal position, I am for the benefit of all beings, why should my body be destroyed now? Head, eyes, ears, nose, hands, feet, body, skin, and blood, I give my life to beings, who can trouble me? I have personally offered to countless Buddhas, always delighting in precepts and learning, who can destroy me? I have done countless difficult things, and am very good at subduing my mind, even if my body is covered in wounds, I will not be angry, who can trouble me now? Afflictions have receded, I have attained enlightenment, and have equal compassion for all beings, never having jealousy or anger, now there is no one like me. Today I will break all the power of Mara, and can repel countless demons, I am determined to give you liberation, why are you still afraid and not entering the city? All the Buddhas in the ten directions and this land, who dwell in these Buddha lands, I universally invite them all, as well as the Bodhisattvas with great supernatural powers, may they fill the world with light.'
滿， 及以福智薰世間， 共彼如佛法式住， 亦持諸佛所順可。」
爾時，無量百千萬億那由他阿僧祇天、龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，俱來大眾一時同聲唱言：「善哉！」復作是言：「南無希有、未曾有、無數精進、具足如今世尊！南無南無大希有、未曾有、無數精進、具足如今世尊！安慰一切天人及眾生類皆蒙度脫，退諸魔眾散滅眾生煩惱垢聚，破我慢山斫受生樹，碎生死日除無明闇，生外道信竭四流水，然正法炬示菩提路，授與眾生柔和忍辱，遊戲三昧處禪定樂，普令覺悟四聖諦道，大悲導師廣度眾生，于生死海引諸天人入無畏城。」
時諸天人阿修羅等，各以種種天妙華香、涂香、末香、雜寶華鬘、莊嚴之具散於佛上。為供養佛故，掃飾衢巷，以天寶衣、天妙華、天綺縠遍覆道上。又雨曼陀羅、波盧沙、迦盧遮、大盧遮、優缽羅、俱物陀、分陀利等種種蓮華，隨佛所履佈於足下。其道兩邊，化作天樹枝葉華果，悉以七寶而嚴飾之。七寶樹上覆現種種妙寶，天衣、天冠、耳珰環玔寶飾莊嚴之具。是諸樹間有天華池，其池四邊周匝七寶，清冷美水八德具足，眾寶蓮華及妙音鳥，雜色間發盈滿其中。
彼諸天眾供養佛故，于虛空中各持七寶幢幡華蓋，校
【現代漢語翻譯】 現代漢語譯本 『圓滿，以福德和智慧薰陶世間，與他們像佛陀一樣安住于正法之中，也持有諸佛所認可的教誨。』
那時，無量百千萬億那由他阿僧祇（極大的數字）的天眾、龍眾、夜叉（守護神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等，所有大眾同時發出聲音讚歎道：『太好了！』又說道：『皈依稀有、未曾有、無數精進、具足如今世尊！皈依皈依大稀有、未曾有、無數精進、具足如今世尊！安慰一切天人和眾生，使他們都得到解脫，退散魔眾，消滅眾生的煩惱和污垢，破除我慢之山，砍斷受生之樹，粉碎生死之日，消除無明之黑暗，使外道之信仰枯竭，使四種錯誤的見解如流水般乾涸，點燃正法之炬，指示菩提之路，給予眾生柔和忍辱，在三昧中游戲，處於禪定之樂，普遍使眾生覺悟四聖諦之道，大悲導師廣泛地度化眾生，在生死之海中引導天人進入無畏之城。』
當時，諸天人、阿修羅等，各自用各種天上的美妙花香、涂香、末香、雜寶花鬘、莊嚴之具散在佛的身上。爲了供養佛，他們清掃街道，用天上的寶衣、天上的美妙花朵、天上的絲綢覆蓋道路。又降下曼陀羅（天花）、波盧沙（天花）、迦盧遮（天花）、大盧遮（天花）、優缽羅（青蓮花）、俱物陀（紅蓮花）、分陀利（白蓮花）等各種蓮花，隨著佛陀的足跡鋪在腳下。道路兩旁，化現出天樹，枝葉花果都用七寶裝飾。七寶樹上又出現各種美妙的寶物，天衣、天冠、耳環、手鐲等寶飾莊嚴之具。這些樹之間有天上的花池，池子四周環繞著七寶，清涼甘美的池水具備八種功德，各種寶蓮花和美妙的鳴叫鳥類，色彩斑斕地分佈其中，充滿整個池子。
那些天眾爲了供養佛陀，在虛空中各自拿著七寶幢幡華蓋，交錯排列，
【English Translation】 English version 'Perfected, with blessings and wisdom they permeate the world, dwelling with them in the Dharma like the Buddha, also upholding what is approved by all Buddhas.'
At that time, countless hundreds of thousands of millions of nayutas (a large number) of asankhyeyas (an immeasurable number) of devas (gods), nagas (dragons), yakshas (guardian spirits), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, non-humans, and others, all together in the assembly, simultaneously exclaimed: 'Excellent!' They further said: 'Homage to the rare, unprecedented, immeasurable diligent, and complete World Honored One of this present age! Homage, homage to the greatly rare, unprecedented, immeasurable diligent, and complete World Honored One of this present age! Comforting all devas and humans and all sentient beings, enabling them all to attain liberation, repelling the hosts of Mara, extinguishing the afflictions and defilements of sentient beings, shattering the mountain of ego, cutting down the tree of rebirth, crushing the day of birth and death, eliminating the darkness of ignorance, causing the beliefs of heretics to wither, causing the four streams of wrong views to dry up, igniting the torch of the true Dharma, pointing out the path to Bodhi, bestowing upon sentient beings gentleness and patience, playing in samadhi, dwelling in the bliss of dhyana, universally awakening sentient beings to the path of the Four Noble Truths, the great compassionate guide extensively liberating sentient beings, leading devas and humans from the sea of birth and death into the city of fearlessness.'
At that time, the devas, humans, asuras, and others, each scattered various heavenly exquisite flowers, incense, perfumed powder, garlands of mixed jewels, and ornaments upon the Buddha. In order to make offerings to the Buddha, they swept and adorned the streets, covering the roads with heavenly precious garments, heavenly exquisite flowers, and heavenly silks. They also rained down mandara (heavenly flowers), palusha (heavenly flowers), kalusha (heavenly flowers), mahakalusha (heavenly flowers), utpala (blue lotuses), kumuda (red lotuses), pundarika (white lotuses), and other various lotuses, spreading them under the Buddha's feet as he walked. On both sides of the road, heavenly trees manifested, their branches, leaves, flowers, and fruits all adorned with the seven treasures. On the seven-treasure trees, various exquisite treasures also appeared, heavenly garments, heavenly crowns, earrings, bracelets, and other jeweled ornaments. Between these trees were heavenly flower ponds, the four sides of which were surrounded by the seven treasures, the cool and sweet water possessing the eight virtues, various precious lotuses and melodious birds, interspersed with various colors, filling the ponds.
Those devas, in order to make offerings to the Buddha, each held seven-treasure banners, canopies, and flower parasols in the empty space, arranged in an alternating pattern,
以種種金繩露縵真珠瓔珞。又雨金屑銀屑毗琉璃屑，及散一切沉水末香、多伽羅末香、黑栴檀末香、多摩羅葉香。復雨牛頭優羅伽栴檀香等，種種末香遍於道上。復雨金繩交絡真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，繽紛布濩于虛空中隨風迴轉。其城內外所有道上，悉以種種天莊嚴具而嚴飾之，乃至城中魔及眷屬，亦以妙好天莊嚴具而嚴飾之。
爾時，世尊憐愍一切諸眾生故，便入首楞嚴三昧，其心正受，以如所入定在道徐行，即現種種微妙色身，威儀相好光明希有，于其城內道中正立，令彼道上一切眾生悉見佛身——所有事梵天者，應以梵身而得解脫，世尊即現梵身而化度之；所有事釋天者，應以釋身而得解脫，即現釋身而化度之；所有事那羅延者，應以那羅延身而得解脫，即現那羅延身而化度之；所有事摩醯首羅者，應以摩醯首身而得解脫，即現摩醯首身而化度之；所有事四天王天者，應以四天王身而得解脫，即現四天王身而化度之；所有事轉輪聖王者，應以轉輪王身而得解脫，即現轉輪王身而化度之；所有事諸小王者，應以諸小王身而得解脫，即現諸小王身而化度之；所有事大神通者，所有事沙門者，所有事童男童女婦女神者，皆現彼身而化度之；乃至所有事師子、事龍、事象、事兔、事阿修羅雜類身者，
【現代漢語翻譯】 現代漢語譯本：用各種金繩、露縵（一種裝飾性的帷幔）、真珠瓔珞（用珍珠串成的項鍊）裝飾。又降下金屑、銀屑、毗琉璃屑（一種寶石的碎屑），以及散佈各種沉水末香（一種香料）、多伽羅末香（一種香料）、黑栴檀末香（一種香料）、多摩羅葉香（一種香料）。又降下牛頭優羅伽栴檀香（一種香料）等，各種末香遍佈道路上。又降下金繩交織的真珠瓔珞、摩尼珠瓔珞（如意寶珠串成的項鍊）、如意珠瓔珞，繽紛散佈在虛空中，隨風迴轉。城內外的所有道路上，都用各種天上的莊嚴器具來裝飾，甚至城中的魔及其眷屬，也用美妙的天上莊嚴器具來裝飾。 那時，世尊憐憫一切眾生，便進入首楞嚴三昧（一種禪定），內心正受，以所入定的狀態在道路上緩緩行走，即顯現各種微妙的色身，威儀相好光明稀有，在城內的道路中正立，使道路上的一切眾生都見到佛身——所有侍奉梵天（印度教的創造神）的人，應該以梵身而得解脫，世尊就顯現梵身來化度他們；所有侍奉釋天（帝釋天，佛教的護法神）的人，應該以釋身而得解脫，就顯現釋身來化度他們；所有侍奉那羅延（毗濕奴神）的人，應該以那羅延身而得解脫，就顯現那羅延身來化度他們；所有侍奉摩醯首羅（濕婆神）的人，應該以摩醯首身而得解脫，就顯現摩醯首身來化度他們；所有侍奉四天王天（佛教的護法神）的人，應該以四天王身而得解脫，就顯現四天王身來化度他們；所有侍奉轉輪聖王（理想的統治者）的人，應該以轉輪王身而得解脫，就顯現轉輪王身來化度他們；所有侍奉諸小王的人，應該以諸小王身而得解脫，就顯現諸小王身來化度他們；所有侍奉大神通者的人，所有侍奉沙門（出家修行者）的人，所有侍奉童男童女婦女神的人，都顯現他們的身形來化度他們；乃至所有侍奉獅子、龍、象、兔、阿修羅（一種神）等各種雜類身的人，
【English Translation】 English version: Adorned with various golden ropes, canopies, and pearl necklaces. Also rained down gold dust, silver dust, and lapis lazuli dust, and scattered all kinds of aloeswood powder, tagara powder, black sandalwood powder, and tamala leaf fragrance. Furthermore, rained down ox-head sandalwood fragrance and other various powdered fragrances all over the roads. Also rained down golden ropes intertwined with pearl necklaces, mani-jewel necklaces, and wish-fulfilling jewel necklaces, scattered in a colorful array in the sky, swirling with the wind. All the roads inside and outside the city were decorated with various heavenly ornaments, and even the demons and their retinues in the city were adorned with exquisite heavenly ornaments. At that time, the World Honored One, out of compassion for all sentient beings, entered the Samadhi of Shurangama (a type of meditative concentration), his mind in perfect absorption. In the state of that Samadhi, he walked slowly on the road, manifesting various subtle forms, with majestic demeanor, auspicious marks, and rare radiance. He stood upright in the middle of the city's roads, allowing all beings on the road to see the Buddha's form. Those who worshipped Brahma (the Hindu god of creation), should be liberated by a Brahma form, so the World Honored One manifested a Brahma form to transform them; those who worshipped Shakra (Indra, a Buddhist protector deity), should be liberated by a Shakra form, so he manifested a Shakra form to transform them; those who worshipped Narayana (Vishnu), should be liberated by a Narayana form, so he manifested a Narayana form to transform them; those who worshipped Maheshvara (Shiva), should be liberated by a Maheshvara form, so he manifested a Maheshvara form to transform them; those who worshipped the Four Heavenly Kings, should be liberated by the form of the Four Heavenly Kings, so he manifested the form of the Four Heavenly Kings to transform them; those who worshipped the Wheel-Turning Sage King (an ideal ruler), should be liberated by the form of a Wheel-Turning King, so he manifested the form of a Wheel-Turning King to transform them; those who worshipped the various minor kings, should be liberated by the forms of the various minor kings, so he manifested the forms of the various minor kings to transform them; those who worshipped great spiritual powers, those who worshipped ascetics, those who worshipped young men, young women, and goddesses, all manifested their forms to transform them; even those who worshipped lions, dragons, elephants, rabbits, asuras (a type of deity), and other various forms,
是諸眾生應以彼身威儀色相而得解脫，如來悉皆現彼形相而化度之。
世尊如是種種作示現時，彼一切道行眾生，見是事已皆共合掌，頭面著地禮拜讚歎，圍繞如來得未曾有。所有事象、事龍、事阿修羅，乃至所有事兔神者，彼等眾生即見如來，同兔形相威儀在道而行。所有眾生事于佛者，彼等眾生即見如來，如佛威儀在道而行。彼等眾生悉皆合掌讚歎禮拜，相與依隨從佛後行。
爾時，雪山光味仙人與其徒眾五百人俱，為魔所遣，詣王舍大城令至佛所。是時光味于城門內住待如來，見佛身相猶如仙人，威儀形相顯發莊嚴，及見無量百千俱胝諸天圍繞供養。見是事已，復作是念：「如此人者，真大仙人，有大加護，應受人天最上供養，及見一切身份莊嚴似聖智者，我等二人，誰為尊勝？智慧誰勝？我於今者如何了知？」又作是念：「我應近問，以何生類？以何姓氏？受持何等？以何志樂？以何等行？」光味仙人自觀徒眾，說如是偈：
「今見多聞大福德， 能持大行應供者， 能知善道牟尼最， 大忍智義法具足。 汝等一切殷重心， 以大方便常供養， 我當於此功德者， 聞其善說度彼岸。」
爾時，光味一切徒眾摩那摩等，皆共同聲作如是言：「如是大師，應如是作。」
【現代漢語翻譯】 現代漢語譯本：如果眾生應該以某種身形威儀和外貌才能得到解脫，如來就會全部顯現那種形相來教化他們。 當世尊這樣示現種種形象時，所有修行的人們，看到這些景象后都一起合掌，頭面觸地禮拜讚歎，圍繞在如來身邊，感到前所未有。那些崇拜事象、事龍、事阿修羅，乃至崇拜兔神的眾生，他們看到如來時，如來就顯現出和兔子一樣的形相和威儀在道路上行走。那些崇拜佛的眾生，他們看到如來時，如來就顯現出佛的威儀在道路上行走。這些眾生都一起合掌讚歎禮拜，互相跟隨在佛的後面行走。 當時，雪山的光味仙人帶著他的五百名徒弟，被魔所派遣，來到王舍大城，要到佛陀那裡。這時，光味在城門內等待如來，看到佛陀的身形像仙人一樣，威儀形相顯現出莊嚴，並且看到無數百千俱胝的天人圍繞著供養。看到這些景象后，他又想：『這個人真是個大仙人，有很大的加持，應該接受人天最上的供養，而且看到他全身的莊嚴都像聖智者一樣，我們兩個人，誰更尊貴？誰的智慧更高？我現在要如何才能知道呢？』他又想：『我應該上前去問問，他是屬於哪一生類？姓什麼？受持什麼？有什麼樣的志向和愛好？修持什麼法門？』光味仙人看了看他的徒弟們，說了這樣的偈語： 『現在看到這位多聞、有大福德的人，能夠持守大行，應該接受供養，能夠知道善道的牟尼（佛的稱號），具有大忍辱、智慧、義理和法。你們大家要以殷重心，用大方便常常供養他，我將在這位有功德的人這裡，聽聞他的善說，度過生死彼岸。』 當時，光味的所有徒弟，摩那摩等人，都一起同聲說：『是的，大師，應該這樣做。』
【English Translation】 English version: If beings should attain liberation through a particular form, demeanor, or appearance, the Tathagata would manifest that exact form to teach and guide them. When the World Honored One manifested in these various ways, all the practitioners, upon seeing these sights, would join their palms together, prostrate with their heads to the ground in worship and praise, and surround the Tathagata, feeling unprecedented joy. Those who worshipped elephants, dragons, asuras, and even those who worshipped rabbit deities, upon seeing the Tathagata, would see him manifest in the form and demeanor of a rabbit walking on the path. Those who worshipped the Buddha, upon seeing the Tathagata, would see him manifest in the demeanor of a Buddha walking on the path. These beings would all join their palms in praise and worship, following behind the Buddha. At that time, the sage Guangwei (Light Taste) of Snow Mountain, along with his five hundred disciples, was sent by Mara to the great city of Rajagrha to go to the Buddha. There, Guangwei waited for the Tathagata inside the city gate. He saw the Buddha's form like that of a sage, his demeanor and appearance radiating solemnity, and he saw countless hundreds of thousands of kotis of devas surrounding and making offerings. Upon seeing this, he thought, 'This person is truly a great sage, with great blessings, worthy of the highest offerings from humans and devas. Moreover, seeing the solemnity of his entire being, he appears like a sage of wisdom. Between the two of us, who is more venerable? Whose wisdom is greater? How can I know this now?' He further thought, 'I should approach and ask him, to which class of beings does he belong? What is his surname? What does he uphold? What are his aspirations and inclinations? What practices does he cultivate?' The sage Guangwei looked at his disciples and spoke this verse: 'Now I see this learned one, with great merit, who can uphold great practices, worthy of offerings, who knows the path of goodness, the foremost Muni (title of Buddha), possessing great patience, wisdom, righteousness, and the Dharma. All of you, with earnest hearts, should constantly make offerings to him with great skillful means. I shall, from this meritorious one, hear his good teachings and cross the shore of birth and death.' At that time, all of Guangwei's disciples, Manama and others, all spoke in unison, saying, 'Yes, Master, it should be done this way.'
時光味仙人並諸眷屬往世尊所，到佛前已，合掌住立，作如是言：「汝今是誰？」
世尊答言：「我是婆羅門。」
仙人復言：「汝姓何等？」
世尊答言：「我姓瞿曇。」
仙人復言：「汝何志樂？」
世尊答言：「三解脫門。」
仙人復言：「行何等行？」
世尊答言：「我行真際如。」
仙人復言：「出家幾時？」
世尊答言：「如彼無明久如所起，我今出家亦復如是。」
仙人復言：「如是大仙星宿應現，如所明記頗誦不耶？」
世尊答言：「如彼平等我不忘置，彼何所有，有何堅固，如此相者世間智知？」
仙人復言：「為欲令諸智慧之人，心生歡喜故作此說。」
世尊問言：「云何名為星宿之句？」
仙人答言：「二十八宿日月所依隨轉而行，各依彼人橫手八指以為量法。彼十二八指以為身量，以一八指用為頂量，以一八指為足掌量，如是十四八指，應知是為星宿量法之句。若解如此更無異法，各隨其人有靨記處以為定法，若不爾者，大牟尼聽，我今當說星宿之句。
「卯星生者，于面右邊權下四指有赤黑靨，靨上有毛，名聞智慧爵祿相應威勢熾盛，卯星生者有如是相。
「畢星生者，身上
【現代漢語翻譯】 現代漢語譯本 時光味仙人（一個仙人的名字）和他的眷屬來到世尊（佛陀）所在的地方，到達佛陀面前后，合掌站立，這樣說道：『你現在是誰？』 世尊回答說：『我是婆羅門（古印度社會中的祭司階層）。』 仙人又問：『你姓什麼？』 世尊回答說：『我姓瞿曇（佛陀的姓氏）。』 仙人又問：『你有什麼志向和愛好？』 世尊回答說：『我追求三解脫門（空、無相、無愿）。』 仙人又問：『你修行什麼法門？』 世尊回答說：『我修行真際如（實相的真理）。』 仙人又問：『你出家多久了？』 世尊回答說：『就像無明（對真理的無知）存在多久，我出家的時間也一樣久。』 仙人又問：『像您這樣的大仙，星宿的執行應該會顯現，您是否記得並誦讀這些星宿的知識？』 世尊回答說：『我不會忘記那些平等不變的真理，那些星宿又有什麼呢？它們有什麼堅固不變的本質？世間的智慧又如何能瞭解這些表象呢？』 仙人又說：『我這樣說，是爲了讓那些有智慧的人，心中生起歡喜。』 世尊問道：『什麼是星宿的說法？』 仙人回答說：『二十八宿（古代天文學中的二十八個星宿）隨著日月執行，它們的位置以人橫放的手的八指為度量單位。十二個八指為身長，一個八指為頭頂的長度，一個八指為腳掌的長度，這樣十四個八指，應該知道這就是星宿度量的說法。如果理解了這些，就沒有其他不同的方法了。每個人身上都有痣或記號，這些是固定的。如果不是這樣，大牟尼（對佛陀的尊稱）請聽我說星宿的說法。 『卯星（二十八宿之一）出生的人，在面部右側顴骨下方四指處有紅黑色的痣，痣上有毛，這樣的人名聲顯赫，有智慧，有爵位俸祿，威勢熾盛。卯星出生的人有這樣的相貌。 『畢星（二十八宿之一）出生的人，身上...
【English Translation】 English version The Time-Taste Immortal (a name of an immortal) and his retinue went to where the World Honored One (Buddha) was. Having arrived before the Buddha, they stood with their palms together and said, 'Who are you now?' The World Honored One replied, 'I am a Brahmin (a priestly class in ancient Indian society).' The immortal asked again, 'What is your surname?' The World Honored One replied, 'My surname is Gautama (Buddha's surname).' The immortal asked again, 'What are your aspirations and interests?' The World Honored One replied, 'I pursue the three doors of liberation (emptiness, signlessness, and wishlessness).' The immortal asked again, 'What practice do you cultivate?' The World Honored One replied, 'I cultivate the true reality (the truth of the real aspect).' The immortal asked again, 'How long have you been ordained?' The World Honored One replied, 'Just as long as ignorance (ignorance of the truth) has existed, so long have I been ordained.' The immortal asked again, 'Such a great immortal as you, the movements of the stars should be apparent. Do you remember and recite the knowledge of these stars?' The World Honored One replied, 'I do not forget those equal and unchanging truths. What are those stars? What unchanging essence do they have? How can worldly wisdom understand these appearances?' The immortal said again, 'I say this to make those with wisdom feel joy in their hearts.' The World Honored One asked, 'What is the teaching of the stars?' The immortal replied, 'The twenty-eight constellations (twenty-eight constellations in ancient astronomy) move with the sun and moon. Their positions are measured by the eight fingers of a person's hand held horizontally. Twelve eight-fingers are the length of the body, one eight-finger is the length of the top of the head, and one eight-finger is the length of the sole of the foot. Thus, fourteen eight-fingers, it should be known, is the teaching of the measurement of the stars. If these are understood, there is no other different method. Each person has moles or marks on their body, and these are fixed. If it is not so, Great Muni (a respectful title for the Buddha), please listen to me as I speak of the teaching of the stars. 'Those born under the constellation Mao (one of the twenty-eight constellations) have a reddish-black mole with hair on it, four fingers below the cheekbone on the right side of the face. Such a person is famous, wise, has rank and emolument, and is of great power. Those born under the constellation Mao have such an appearance.' 'Those born under the constellation Bi (one of the twenty-eight constellations), on their body...'
有疵若四指量，聰睿貞實心常守法，智慧慚愧爵祿具足，於一切時心常勇健能摧勝怨。
「參星生者，頸下四指中有黑疵，為性勇健爵祿具足。
「嘴星生者，從頂(丹項)量已，下一搩手半左相有靨，性多瞋癡而有爵祿。
「富那婆蘇(唐言井宿)星生者，於左脅下當有黑疵，財谷具足而少智慧。
「牟尼今者，富沙(唐言鬼宿)星生，有最上相手中輪相猶如日輪，上妙端正發相右旋，一切依住上身圓滿，能破煩惱為大導師。
「阿失麗沙(唐言柳宿)星生者，胸有黑疵，好鬥犯戒難，與共住性多淫慾(上七星是東方宿)。
「莫伽(唐言星宿)星生者，若胸若背而有小疣，是善丈夫能如法行而多財貨。
「初破求(唐言張宿)星生者，或臍左右必當有疵，多慳短命。
「第二破求(唐言翼宿)星生者，臍下四指若見靨者，爵祿持戒皆悉失壞。
「阿薩多(唐言軫宿)星生者，臍關無下當有赤靨，性好作賊，諂曲少智聰明薄福。
「質多羅(唐言角宿)星生者，男女陰上當有靨子，為性純直而多愛慾復好歌舞。
「薩婆底(唐言亢宿)星生者，或男根頭或在根下有黃靨生，受性多貪，瞋惱大眾而無智慧。
「蘇舍佉(唐言氐宿)星生者
【現代漢語翻譯】 現代漢語譯本：
如果身上有像四指寬的胎記，這個人聰明睿智，內心正直，常常遵守佛法，有智慧，知慚愧，享有爵位和俸祿，在任何時候都內心勇敢，能夠戰勝怨敵。 如果出生時是參星（參宿）當值，脖子下方四指處有黑痣，此人性情勇敢，享有爵位和俸祿。 如果出生時是嘴星（觜宿）當值，從頭頂（丹項）量起，下一拃半的左側有酒窩，此人性情多嗔癡，但享有爵位和俸祿。 如果出生時是富那婆蘇星（Punarvasu，井宿）當值，左脅下有黑痣，此人財富充足，但缺少智慧。 牟尼（釋迦牟尼）現在出生時是富沙星（Pushya，鬼宿）當值，有最上等的相貌，手中有像日輪一樣的輪相，相貌端正美好，頭髮向右旋轉，全身各處都圓滿，能夠破除煩惱，成為偉大的導師。 如果出生時是阿失麗沙星（Ashlesha，柳宿）當值，胸部有黑痣，此人好鬥，犯戒，難以相處，性慾強烈（以上七星是東方星宿）。 如果出生時是莫伽星（Magha，星宿）當值，胸部或背部有小疣，此人是善良的丈夫，能夠如法修行，並且擁有很多財富。 如果出生時是初破求星（Purva Phalguni，張宿）當值，肚臍左右一定有胎記，此人吝嗇，壽命短。 如果出生時是第二破求星（Uttara Phalguni，翼宿）當值，肚臍下方四指處如果有酒窩，此人的爵位和俸祿，持守的戒律都會喪失。 如果出生時是阿薩多星（Hasta，軫宿）當值，肚臍下方沒有，但有紅色的酒窩，此人性情喜歡做賊，諂媚虛偽，缺少智慧，聰明但福薄。 如果出生時是質多羅星（Chitra，角宿）當值，男女的陰部有酒窩，此人性情純真正直，但多情慾，喜歡歌舞。 如果出生時是薩婆底星（Swati，亢宿）當值，或者在男根頭部，或者在根部下方有黃色的酒窩，此人天性貪婪，嗔怒大眾，沒有智慧。 如果出生時是蘇舍佉星（Vishakha，氐宿）當值，
【English Translation】 English version:
If there is a mole the size of four fingers, this person is intelligent and wise, with a righteous heart, always abiding by the Dharma, possessing wisdom, a sense of shame, and enjoying rank and emoluments. At all times, their heart is courageous and able to overcome enemies. If one is born when the Sam star (參宿, Shenxiu) is in ascendance, and there is a black mole four fingers below the neck, this person is courageous and enjoys rank and emoluments. If one is born when the Zui star (觜宿, Zisui) is in ascendance, and there is a dimple on the left side, one and a half spans down from the top of the head (Danxiang), this person is often angry and deluded, but enjoys rank and emoluments. If one is born when the Punarvasu star (富那婆蘇, Jingxiu) is in ascendance, and there is a black mole under the left rib, this person is wealthy but lacks wisdom. Muni (釋迦牟尼, Shakyamuni) is now born when the Pushya star (富沙, Guixiu) is in ascendance, possessing the most superior appearance, with a wheel mark like the sun in his hand, a beautiful and upright appearance, hair that spirals to the right, and a complete upper body. He is able to break through afflictions and become a great guide. If one is born when the Ashlesha star (阿失麗沙, Liuxiu) is in ascendance, and there is a black mole on the chest, this person is fond of fighting, breaks precepts, is difficult to live with, and has strong sexual desires (the above seven stars are the eastern constellations). If one is born when the Magha star (莫伽, Xingxiu) is in ascendance, and there is a small wart on the chest or back, this person is a good husband, able to practice the Dharma, and possesses much wealth. If one is born when the Purva Phalguni star (初破求, Zhangxiu) is in ascendance, and there is a mole around the navel, this person is stingy and short-lived. If one is born when the Uttara Phalguni star (第二破求, Yixiu) is in ascendance, and there is a dimple four fingers below the navel, this person will lose their rank, emoluments, and the precepts they uphold. If one is born when the Hasta star (阿薩多, Zhenxiu) is in ascendance, and there is a red dimple below the navel, this person is fond of thievery, deceitful, lacks wisdom, is clever but has little fortune. If one is born when the Chitra star (質多羅, Jiaoxiu) is in ascendance, and there is a dimple on the male or female genitalia, this person is pure and honest, but has many desires and likes singing and dancing. If one is born when the Swati star (薩婆底, Kangxiu) is in ascendance, and there is a yellow dimple on the head or below the base of the male organ, this person is greedy, angers the masses, and lacks wisdom. If one is born when the Vishakha star (蘇舍佉, Dixiu) is in ascendance,
，從跨已下八指量內隨處而有赤靨生者，眷屬具足多有僮僕，位居卿相聰明慚愧，勇健謀決能退怨敵，常受安樂命終生天(上七星屬南方)。
「阿奴邏陀(唐言房宿)星生者，從膝已上八指量內若有小疣，持戒有法爵祿具足。
「逝瑟吒(唐言心宿)星生者，髀內有靨，短壽貧窮犯戒少慈為人憎嫉。
「暮羅(唐言尾宿)星生者，髀上當有小疵，此有福德而速滅門。
「初阿沙茶(唐言箕宿)星生者，膝蓋有靨，性好舍施，能知法道命終生天。
「第二阿沙茶(唐言斗宿)星生者，于右脛上當有青靨，性好鬥諍，人不依附而不信受。
「失羅婆(唐言牛宿)星生者，于右脛上必有兩靨，常豐爵祿受身無病，人所愛樂命終生天。
「陀你瑟吒(唐言女宿)星生者，脛上有靨多瞋少貪，雖有智慧而無爵祿(上七星屬西方，元少虛宿)。
「舍多毗沙(唐言危宿)星生者，從膝已下十六指內當有黑靨，為性愚癡，溺水而死。
「第一跋陀羅跋陀(唐言室宿)星生者，從曲膝下八指內膊上必當有疵，令人瞋惱，愚癡貧窮好作賊盜。
「第二跋陀羅(唐言辟宿)星生者，于虎口內當有靨子，好施持戒念力強記，有智有悲性無所畏。
「麗婆底(唐言奎宿
【現代漢語翻譯】 現代漢語譯本 如果一個人在從跨部以下八指的範圍內，任何地方長有紅色的痣，那麼他將擁有完滿的眷屬，眾多的僕人，位居卿相，聰明且有羞恥心，勇敢果決，能夠擊退敵人，常常享受安樂，壽命終結后將升入天界（以上七星屬於南方）。 如果一個人出生時是阿奴邏陀（唐言房宿）星當值，那麼在從膝蓋以上八指的範圍內，如果有小疣，他將持戒守法，擁有足夠的爵位和俸祿。 如果一個人出生時是逝瑟吒（唐言心宿）星當值，那麼他的大腿內側會有痣，他將短壽貧窮，觸犯戒律，缺少慈悲心，為人所憎恨嫉妒。 如果一個人出生時是暮羅（唐言尾宿）星當值，那麼他的大腿上會有小瑕疵，這個人雖然有福德，但會很快家門衰敗。 如果一個人出生時是初阿沙茶（唐言箕宿）星當值，那麼他的膝蓋上會有痣，他天性喜歡佈施，能夠了解佛法，壽命終結后將升入天界。 如果一個人出生時是第二阿沙茶（唐言斗宿）星當值，那麼他的右小腿上會有青色的痣，他天性喜歡爭鬥，人們不依附他，也不相信他。 如果一個人出生時是失羅婆（唐言牛宿）星當值，那麼他的右小腿上必定會有兩個痣，他將常常擁有豐厚的爵位和俸祿，身體健康無病，受人喜愛，壽命終結后將升入天界。 如果一個人出生時是陀你瑟吒（唐言女宿）星當值，那麼他的小腿上有痣，他多嗔少貪，雖然有智慧卻沒有爵位和俸祿（以上七星屬於西方，原本缺少虛宿）。 如果一個人出生時是舍多毗沙（唐言危宿）星當值，那麼在從膝蓋以下十六指的範圍內會有黑色的痣，他天性愚癡，會溺水而死。 如果一個人出生時是第一跋陀羅跋陀（唐言室宿）星當值，那麼在從彎曲的膝蓋下八指的範圍內，他的胳膊上必定會有瑕疵，這會使他容易憤怒，愚癡貧窮，喜歡做賊偷盜。 如果一個人出生時是第二跋陀羅（唐言辟宿）星當值，那麼他的虎口內會有痣，他喜歡佈施，持戒，念力強，記憶力好，有智慧有慈悲心，天性無所畏懼。 如果一個人出生時是麗婆底（唐言奎宿）星當值，那麼他的腳跟上會有痣，他將擁有財富，受人尊敬，壽命終結后將升入天界。
【English Translation】 English version If a person has red moles anywhere within eight finger-widths below the hip, they will have a complete family, many servants, hold high ministerial positions, be intelligent and have a sense of shame, be brave and decisive, able to repel enemies, often enjoy peace and happiness, and after death, be reborn in heaven (the above seven stars belong to the south). If a person is born under the star Anuladha (Tang translation: Fang Su), and has small warts within eight finger-widths above the knee, they will uphold precepts and laws, and have sufficient rank and emoluments. If a person is born under the star Jyeshtha (Tang translation: Xin Su), and has a mole on the inner thigh, they will be short-lived, poor, violate precepts, lack compassion, and be hated and envied by others. If a person is born under the star Mula (Tang translation: Wei Su), and has a small blemish on the thigh, they will have blessings but their family will quickly decline. If a person is born under the star Purva Ashadha (Tang translation: Ji Su), and has a mole on the knee, they will be naturally fond of giving, understand the Dharma, and after death, be reborn in heaven. If a person is born under the star Uttara Ashadha (Tang translation: Dou Su), and has a blue mole on the right shin, they will be naturally fond of fighting, people will not rely on them, nor believe them. If a person is born under the star Shravana (Tang translation: Niu Su), and has two moles on the right shin, they will often have abundant rank and emoluments, be healthy and free from illness, be loved by people, and after death, be reborn in heaven. If a person is born under the star Dhanishta (Tang translation: Nv Su), and has a mole on the shin, they will be more prone to anger and less to greed, and although they have wisdom, they will lack rank and emoluments (the above seven stars belong to the west, originally lacking Xu Su). If a person is born under the star Shatabhishak (Tang translation: Wei Su), and has a black mole within sixteen finger-widths below the knee, they will be naturally foolish and die by drowning. If a person is born under the star Purva Bhadrapada (Tang translation: Shi Su), and has a blemish on the arm within eight finger-widths below the bent knee, it will make them prone to anger, foolish, poor, and fond of thievery. If a person is born under the star Uttara Bhadrapada (Tang translation: Bi Su), and has a mole inside the tiger's mouth, they will be fond of giving, uphold precepts, have strong mindfulness and memory, be wise and compassionate, and naturally fearless. If a person is born under the star Revati (Tang translation: Kui Su), and has a mole on the heel, they will have wealth, be respected, and after death, be reborn in heaven.
)星生者，為人卑下庸力自活。
「阿濕毗膩(唐言婁宿)星生者，足母指間當有青靨，身無病惱而常大力。
「婆邏尼(唐言胃宿)星生者，于足掌下當有靨子，受性無悲好為宰手，破戒惡行死入地獄(此北方星)。如上所說此即名為星宿之句，以此得知人之性行貧富好惡，若知此者，能令眾生到于彼岸。」
爾時，世尊告仙人曰：「此是愚癡凡夫所見，依心隨著住分別行，凡夫熱病之所妄見。如彼狗蛇魚鱉之類，若復其餘種種眾生，此富沙星之所生者彼非樂分，如汝神通得定解脫，我復能為一切示者。汝今何故不問於我？」
時光味仙人生大歡喜，以華散佛，即便以偈而贊請曰：
「仙人人形相， 我見最上相， 不知彼種姓， 為天為人耶！ 音聲言語法， 猶如大梵天， 持行持色相， 久遠仙相似。 昔所不聞見， 具足牟尼相， 所師何所說？ 及說汝之姓。」
爾時，世尊即便以偈答仙人曰：
「不知此彼岸， 故有相建立， 被縛一切苦， 汝非解脫器。 六度是我姓， 六通婆羅門， 說彼六和敬， 六根分別修。 三法三解脫， 平等知無我， 菩提心發時， 彼時我出家。 我相不可得， 善修于無相
【現代漢語翻譯】 現代漢語譯本 『星宿出生的人，通常地位卑微，需要靠自己的勞力謀生。』 『出生于阿濕毗膩（Ashvini，意為婁宿）星宿的人，腳拇指之間會有青色的痣，身體健康少病，並且力氣很大。』 『出生于婆邏尼（Bharani，意為胃宿）星宿的人，腳掌下會有痣，性格冷酷無情，喜歡做劊子手，破戒作惡，死後會墮入地獄（這是指北方星宿）。』以上所說的這些就是關於星宿的說法，通過這些可以瞭解人的性格、行為、貧富和善惡。如果瞭解這些，就能引導眾生到達彼岸。』 當時，世尊告訴仙人說：『這些是愚癡凡夫的見解，他們依心而住，隨著分別而行，是凡夫因熱病而產生的妄見。就像狗、蛇、魚、鱉等，以及其他各種眾生，出生于富沙星的人並非快樂的命運。而你擁有神通，得到禪定解脫，我又能為一切眾生開示。你為什麼不向我請教呢？』 時光味仙人聽后非常歡喜，用鮮花散在佛身上，並用偈頌讚嘆請教說： 『仙人啊，您的形貌如此殊勝，我從未見過如此莊嚴的相貌，不知您是何種姓氏，是天人還是凡人呢？您的聲音、言語和法則，都如同大梵天一般。您的持戒和威儀，都像修行已久的仙人。我過去從未聽聞和見過，您具足牟尼的相貌。您的老師教導了什麼？以及請問您的姓氏是什麼？』 當時，世尊就用偈頌回答仙人說： 『因為不知彼岸，所以才會有相的建立，被束縛於一切痛苦之中，你還不是解脫的器皿。六度是我的姓氏，六通是我的婆羅門，我宣說六和敬，修習六根的分別。三法和三解脫，平等地認知無我，當菩提心生起時，那時我出家。我的相是不可得的，要好好修習無相。』
【English Translation】 English version 'Those born under a star are usually of low status, relying on their own labor for survival.' 'Those born under the Ashvini (meaning 'the asterism of the horse's head') star will have a blue mole between their big toes, be healthy and strong, and have great strength.' 'Those born under the Bharani (meaning 'the asterism of the womb') star will have a mole under their soles, be cold-hearted, like to be executioners, break precepts, do evil deeds, and fall into hell after death (this refers to the northern stars).』 The above are the sayings about the stars, through which one can understand a person's character, behavior, wealth, and good or evil. If one understands these, one can guide sentient beings to the other shore.』 At that time, the World Honored One told the immortal: 'These are the views of foolish ordinary people, who dwell in their minds, follow their discriminations, and are delusions arising from the fever of ordinary people. Like dogs, snakes, fish, turtles, and other various beings, those born under the Phussa star are not destined for happiness. But you have supernatural powers, have attained samadhi and liberation, and I can reveal the truth to all beings. Why don't you ask me?' The immortal, Shi Guang Wei, was overjoyed, scattered flowers on the Buddha, and praised him with verses, asking: 'O Immortal, your form is so extraordinary, I have never seen such a majestic appearance. I do not know what your lineage is, are you a deva or a human? Your voice, speech, and laws are like those of the Great Brahma. Your observance of precepts and dignified manner are like those of an immortal who has practiced for a long time. I have never heard or seen before, you possess the marks of a Muni. What did your teacher teach? And what is your lineage?' At that time, the World Honored One answered the immortal with verses: 'Because you do not know the other shore, there is the establishment of forms, bound by all suffering, you are not yet a vessel for liberation. The Six Perfections are my lineage, the Six Supernatural Powers are my Brahminhood, I proclaim the Six Harmonies, and cultivate the distinctions of the Six Senses. The Three Laws and Three Liberations, equally knowing no-self, when the Bodhi mind arises, that is when I left home. My form is unattainable, one should cultivate non-form well.'
， 無人無壽命， 知無我亦空。 三受三行法， 分別修所空， 我度智彼岸， 此為無等說。 無所著如空， 菩提心作者， 彼忍力具足， 當得如是智。 不著于諸法， 得報者亦無， 如是解順如， 菩提不難得。 不立於諸法， 及不依彼此， 真際分別修， 此當得如來。 無相無想相， 離於有所得， 諸法非和合， 此當得如來。 汝舍此等相， 自心惑亦舍， 汝覺等虛空， 如是當得佛。」
爾時，世尊說此偈時，時中無間，光味仙人並諸眷屬，即見世尊形相威儀還如佛住，復得憶念，自念久遠先種善根而得現前。時光味仙人即得菩薩三昧，名曰寶星。所得三昧於菩薩三昧一切觀見，如在高幢，觀見一切三昧，自在境界無所繫屬，不依他見，無人能壞無人能奪。時光味仙人即于佛前合掌而住，兩手捧華，以偈贊佛：
「無邊稱實說， 世間善依怙， 如來慧眼光， 照一切眾生， 出過眾生上， 精進常慈悲。 稽首堅固者， 導師盡諸著， 紫磨金色光， 觸眾生清涼， 覺一切眾生， 以菩提功德。 佛轉大法輪， 能破煩惱山， 最後所行訖， 今得菩提智。 眾生中大醫， 真實
【現代漢語翻譯】 現代漢語譯本 沒有所謂的『人』，也沒有所謂的『壽命』，要知道『無我』的道理也是空性的。 感受（受）、思想（想）、行為（行）這三種法，要分別修習，明白它們都是空性的。 我通過智慧到達彼岸（般若波羅蜜），這是無與倫比的教導。 不執著于任何事物，如同虛空一般，這樣的人才是菩提心的實踐者。 他如果具備了忍辱的力量，就能夠獲得這樣的智慧。 不執著于任何法，也不執著于獲得果報，這樣理解，順應真理，獲得菩提並不困難。 不執著于任何法，也不依賴於此或彼，這樣修習真如實際，就能成就如來。 沒有現象的執著，也沒有思想的執著，遠離有所得的心，明白諸法並非和合而成，這樣就能成就如來。 你捨棄這些執著，也捨棄自己內心的迷惑，當你覺悟到一切都如虛空一般，你就能成佛。
那時，世尊說完這些偈頌時，在同一時刻，光味仙人（一個仙人的名字）和他的眷屬，立刻看到世尊的形相威儀恢復如佛陀一般，並且回憶起自己久遠之前種下的善根，現在得以顯現。當時，光味仙人立刻獲得了菩薩三昧（一種禪定），名為寶星。他所獲得的這種三昧，能夠像站在高高的旗幟上一樣，觀見一切菩薩的三昧，自在無礙，不依賴於他人的見解，沒有人能夠破壞或奪走。當時，光味仙人立刻在佛陀面前合掌而立，雙手捧著鮮花，用偈頌讚美佛陀：
您無邊無際的教導真實不虛，是世間眾生的善的依靠。 如來的智慧之光，照耀著一切眾生。 您超越了所有眾生，精進修行，常懷慈悲。 我向您這位堅固者頂禮，您是導師，已經斷盡了一切執著。 您紫磨金色的光芒，觸及眾生，帶來清涼。 您以菩提的功德，覺悟一切眾生。 佛陀您轉動大法輪，能夠摧毀煩惱之山。 您最終的修行已經圓滿，現在獲得了菩提智慧。 您是眾生中的大醫王，真實不虛。
【English Translation】 English version There is no such thing as a 'person,' nor is there such a thing as 'lifespan.' Know that the principle of 'no-self' is also empty. The three dharmas of feeling (vedana), thought (samjna), and action (samskara) should be cultivated separately, understanding that they are all empty. I cross over to the other shore (prajnaparamita) through wisdom; this is an unparalleled teaching. Not being attached to anything, like the void, such a person is a practitioner of the Bodhi mind. If he possesses the power of patience, he will be able to obtain such wisdom. Not being attached to any dharma, nor being attached to obtaining rewards, understanding in this way, in accordance with the truth, obtaining Bodhi is not difficult. Not establishing oneself in any dharma, nor relying on this or that, cultivating the true reality in this way, one will attain Tathagata. Without attachment to phenomena, nor attachment to thoughts, being apart from the mind of having something to gain, understanding that all dharmas are not compounded, one will attain Tathagata. You abandon these attachments, and also abandon the confusion in your own mind. When you realize that everything is like the void, you will attain Buddhahood.
At that time, when the World Honored One finished speaking these verses, at the same moment, the Rishi (a sage) Guangwei (name of the Rishi) and his retinue immediately saw that the World Honored One's form and demeanor had returned to that of a Buddha, and they recalled that they had planted good roots long ago, which were now manifesting. At that time, the Rishi Guangwei immediately obtained the Bodhisattva Samadhi (a state of meditation) named Treasure Star. The Samadhi he obtained allowed him to see all the Samadhis of the Bodhisattvas, as if standing on a high banner, free and unhindered, not relying on the views of others, and no one could destroy or take it away. At that time, the Rishi Guangwei immediately stood before the Buddha with his palms together, holding flowers in both hands, and praised the Buddha with verses:
Your boundless teachings are true and not false, the good reliance of all beings in the world. The light of the Tathagata's wisdom illuminates all sentient beings. You have surpassed all sentient beings, practicing diligently, always with compassion. I bow to you, the steadfast one, you are the guide, having exhausted all attachments. Your purple-gold light touches sentient beings, bringing coolness. You awaken all sentient beings with the merits of Bodhi. Buddha, you turn the great Dharma wheel, able to destroy the mountain of afflictions. Your final practice has been completed, and now you have obtained Bodhi wisdom. You are the great physician among sentient beings, true and not false.
相莊嚴， 說我當得佛， 眾生中導師， 割壞諸愛網， 自度亦度他。 久近得佛記， 當作人中上， 苦流漂眾生， 令度于有海， 涅槃安隱處， 置立無漏道。 所有十方佛， 功德如大海， 彼為我作證， 迴向菩提心。 一切諸眾生， 苦觸極惡惱， 三世及福德， 我本身口意， 及一切眾生， 苦滅得佛樂。 眾生普具足， 得常住涅槃， 眾生病寂滅， 煩惱水枯涸， 得智等諸根， 自性常堅固。 眾生到殺處， 及受眾苦縛， 以我福德光， 普令速解脫。 一一眾生界， 得如海功德， 得無量福智， 一切樂具足。 棄彼諸惡見， 速親近正見， 憶念前生處， 眾生得法行。 一切得法船， 度有海彼岸， 既度彼岸已， 得佛一切法。 久住無量劫， 普雨大法雨， 法雲清凈水， 凈洗諸眾生。 若我身口意， 一切所作惡， 我一切發露， 唯佛作證知。 我生敬重意， 莫復行惡業， 佛不可思議， 常得現前見。 若有一福德， 迴向為菩提， 我因諸眾生， 忍受一切苦， 我勸請眾生， 行菩提上道， 凈諸剎土劫， 及眾生智海。
【現代漢語翻譯】 現代漢語譯本 具足莊嚴的相貌， 宣說我應當成佛，成為眾生中的導師， 割斷一切愛慾的羅網，自己解脫也幫助他人解脫。 在久遠或不久的將來得到成佛的授記，成為人中至尊， 將漂流在苦海中的眾生，引領到脫離生死輪迴的彼岸， 安置在涅槃（Nirvana，寂滅）安穩的境地，建立無漏的修行之道。 所有十方諸佛，功德如大海般深廣， 他們為我作證，我將功德迴向于菩提心（Bodhi-citta，覺悟之心）。 一切眾生，被痛苦所觸及，遭受極大的煩惱， 我將過去、現在、未來三世所積累的福德，以及我身、口、意所造的善業， 以及一切眾生的善業，都回向于滅除眾生的痛苦，使他們獲得成佛的快樂。 愿一切眾生都圓滿具足，獲得常住的涅槃， 愿眾生的疾病寂滅，煩惱的河流枯竭， 獲得智慧等諸根，自性常保堅固。 當衆生面臨殺戮，以及遭受各種痛苦的束縛時， 愿以我的福德之光，普遍令他們迅速解脫。 愿每一個眾生界，都獲得如大海般深廣的功德， 獲得無量的福德和智慧，一切快樂都圓滿具足。 愿眾生捨棄那些邪惡的見解，迅速親近正見， 憶念前世的經歷，眾生都能依法修行。 愿一切眾生都得到法船，渡過生死輪迴的苦海， 既已渡過彼岸，便能獲得佛的一切法。 愿我長久住世，經歷無量劫，普遍降下大法雨， 以清凈的法雲之水，洗凈一切眾生的煩惱。 如果我的身、口、意，曾經做過任何惡業， 我都要全部發露懺悔，唯有佛陀能夠作證知曉。 我生起敬重之心，不再造作惡業， 佛陀的境界不可思議，愿我常能親見佛陀。 如果我有一絲福德，都回向于菩提， 我爲了眾生，願意忍受一切痛苦， 我勸請眾生，行於菩提至上的道路， 清凈一切剎土，以及眾生的智慧之海。
【English Translation】 English version With dignified and adorned features, I declare that I shall attain Buddhahood, becoming a guide among beings, Cutting through all nets of desire, liberating myself and also liberating others. In the near or distant future, I shall receive the prophecy of Buddhahood, becoming the supreme among humans, Leading beings adrift in the sea of suffering to the shore beyond samsara, Establishing them in the peaceful state of Nirvana (Nirvana, extinction), and establishing the path of non-outflow. All Buddhas of the ten directions, whose merits are as vast as the ocean, They bear witness to me, and I dedicate my merits to the Bodhi-citta (Bodhi-citta, the mind of enlightenment). All beings, touched by suffering, endure extreme afflictions, I dedicate the merits accumulated in the past, present, and future, as well as the good deeds of my body, speech, and mind, And the good deeds of all beings, to the eradication of their suffering, so they may attain the joy of Buddhahood. May all beings be fully endowed, attaining the permanent Nirvana, May the diseases of beings be extinguished, and the rivers of afflictions dry up, May they attain wisdom and other faculties, and may their true nature remain firm. When beings face slaughter, and are bound by various sufferings, May the light of my merits universally liberate them swiftly. May each realm of beings attain merits as vast as the ocean, May they attain immeasurable merit and wisdom, and may all happiness be fully endowed. May beings abandon those evil views, and quickly draw near to right views, Recalling their past lives, may beings practice the Dharma. May all beings obtain the Dharma boat, crossing the sea of samsara, Having crossed to the other shore, may they attain all the teachings of the Buddha. May I dwell long, through immeasurable kalpas, universally raining down the great Dharma rain, With the pure water of the Dharma cloud, cleansing the afflictions of all beings. If my body, speech, or mind, have ever committed any evil deeds, I shall confess them all, only the Buddha can bear witness and know. I generate a mind of reverence, and will no longer commit evil deeds, The realm of the Buddha is inconceivable, may I always be able to see the Buddha. If I have even a single merit, I dedicate it to Bodhi, For the sake of beings, I am willing to endure all suffering, I urge beings to walk the supreme path of Bodhi, Purifying all Buddha-lands, and the ocean of wisdom of beings.
我得凈剎土， 隨彼證菩提， 得清凈徒眾， 凈忍住諸地， 決定五神通， 我得師子說。 無著智示者， 導師當記我， 若定得佛時， 一切法調御， 我所散之華， 空中成華蓋， 天龍人等眾， 一切來作證， 我頂禮佛足， 令地大震動。」
爾時，光味仙人所散之華，住虛空中近佛頂上合為一蓋。時光味仙人見此事已，倍復過量無餘悕望，第一愛樂生大歡喜，即便稽首兩膝著地禮世尊足。光味大仙禮佛足時，應時無間一切三千大千世界六種震動，所有無量阿僧祇眾生，百千俱胝那由他等，普來集會悉皆悲喜，生大驚歎怪未曾有。
是時，如來隨彼眾生所應見者，現種種身，應以象形而教化者，即見如來如彼象形生愛樂心。又見大仙人所散之華，住上虛空變成華蓋，及大地動，既見此已倍復過量生希有心，到世尊所頂禮佛足。所有眾生應以佛身而教化者，彼見如來如佛身相生希有心。
是時，世尊即便起定，從首楞嚴三昧安詳而起。無量眾生所教化者，皆見世尊無餘悕望，皆大喜悅生愛樂心，各如所得，華鬘衣服末香涂香，諸莊嚴具持散供養。
爾時，世尊即為光味仙人說受記偈：
「速起聽受記， 導師今為說， 大仙得菩提，
【現代漢語翻譯】 現代漢語譯本 『我將凈化我的佛土，隨後在那裡證得菩提（覺悟）， 獲得清凈的弟子，安住于清凈的忍辱之地， 決定成就五神通（天眼通、天耳通、他心通、宿命通、神足通），我將獲得如獅子般的說法能力。 無所執著的智慧引導者，導師（佛陀）應當為我授記， 如果我註定成佛，調御一切法， 我所散佈的花朵，將在空中形成華蓋， 天龍人等一切眾生，都將前來作證， 我頂禮佛足，令大地劇烈震動。』
當時，光味仙人所散的花朵，停留在虛空中，在佛陀的頭頂上方合成為一個華蓋。當時光味仙人見到此事後，更加無比地充滿希望，生起第一等的愛慕和極大的歡喜，立即跪下，雙膝著地，頂禮世尊的足。光味大仙頂禮佛足時，立刻，沒有任何間隔，整個三千大千世界發生六種震動，所有無量阿僧祇（極大的數字）的眾生，百千俱胝（億）那由他（極大的數字）等，都普遍地感到悲喜，生起極大的驚歎，覺得從未有過。
這時，如來（佛陀）隨著眾生所應見到的形象，顯現種種不同的身形。應以大象的形象來教化眾生的，就見到如來顯現大象的形象，從而生起愛慕之心。又見到大仙人所散的花朵，停留在上方的虛空中變成華蓋，以及大地震動，見到這些后，更加無比地生起稀有之心，來到世尊面前頂禮佛足。所有應以佛身來教化的眾生，他們見到如來顯現佛的形象，從而生起稀有之心。
這時，世尊立即從禪定中起身，從首楞嚴三昧（一種禪定）中安詳地起身。所有被教化的無量眾生，都見到世尊，心中充滿希望，都非常喜悅，生起愛慕之心，各自拿出自己所擁有的花鬘、衣服、末香、涂香等各種莊嚴物品，散佈供養。
這時，世尊就為光味仙人說了授記的偈頌：
『快起來聽受記，導師現在為你宣說， 大仙你將證得菩提（覺悟），』
【English Translation】 English version 'I shall purify my Buddha-land, and then there attain Bodhi (enlightenment), Obtain pure disciples, and dwell in pure lands of patience, Decisively achieve the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers), I shall gain the lion's roar in teaching. The wise guide without attachment, the Teacher (Buddha) should give me a prophecy, If I am destined to become a Buddha, to tame all dharmas, The flowers I scatter will form a canopy in the sky, All beings, including gods, dragons, and humans, will come to bear witness, I bow at the Buddha's feet, causing the earth to shake greatly.'
At that time, the flowers scattered by the sage Guangwei (Light Flavor) remained in the void, above the Buddha's head, and merged into a single canopy. When the sage Guangwei saw this, he was filled with immeasurable hope, and the first-rate love and great joy arose. He immediately knelt down, with both knees on the ground, and bowed at the feet of the World Honored One. When the great sage Guangwei bowed at the Buddha's feet, instantly, without any interval, the entire three thousand great thousand worlds shook in six ways. All the immeasurable asamkhya (extremely large number) beings, hundreds of thousands of kotis (hundreds of millions) of nayutas (extremely large number), universally felt joy and sorrow, and were greatly amazed, feeling that they had never seen anything like it before.
At this time, the Tathagata (Buddha), according to what beings should see, manifested various forms. Those who should be taught by the form of an elephant saw the Tathagata manifest the form of an elephant, and thus arose a heart of love and admiration. They also saw the flowers scattered by the great sage, remaining in the upper void and transforming into a canopy, and the earth shaking. Having seen these, they were filled with immeasurable wonder, and came to the World Honored One to bow at the Buddha's feet. All beings who should be taught by the form of a Buddha saw the Tathagata manifest the form of a Buddha, and thus arose a heart of wonder.
At this time, the World Honored One immediately arose from samadhi (meditative state), peacefully arising from the Shurangama Samadhi (a type of samadhi). All the immeasurable beings who were being taught saw the World Honored One, their hearts filled with hope, and they were all very joyful, and a heart of love and admiration arose. Each took out what they had, such as flower garlands, clothes, powdered incense, and fragrant ointments, and various ornaments, and scattered them as offerings.
At this time, the World Honored One then spoke the verse of prophecy for the sage Guangwei:
'Quickly arise and listen to the prophecy, the Teacher now declares it for you, Great sage, you will attain Bodhi (enlightenment),'
地動華一蓋， 住上虛空中， 無比加護故。 汝得兩足尊， 自在利世間， 佛有無邊福， 邊量等虛空， 三界中堅固， 法燈照世間。」
爾時，光味菩薩摩訶薩即前，恭敬白佛言：「世尊！我得佛剎似何等相，我于彼剎轉大法輪？」
是時，世尊告光味言：「汝未來世過無量阿僧祇劫，于北方分有世界名開敷香，具足莊嚴有如是相，如今西方安樂世界。汝善丈夫于彼佛剎，當得阿耨多羅三藐三菩提，號無垢香光勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛壽命十中劫量，唯諸菩薩摩訶薩俱，無有聲聞、辟支佛乘，純說無上清凈大乘。」
時彼大眾，聞佛世尊授彼光味仙人記已，各以所持供養之具供養仙人。時五百摩那婆等，及九十二那由他百千俱胝眾生，發阿耨多羅三藐三菩提心，及得菩薩不忘菩提心三摩提。
寶星陀羅尼經卷第四 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第五
唐天竺三藏波羅頗蜜多羅譯
相品第五
爾時，三千大千世界百億諸魔生如是念：「今佛世尊入王舍城門，我等應以最上莊嚴，嚴飾此城門之內及彼地方，如彼城外天、龍、
【現代漢語翻譯】 現代漢語譯本 大地如同一片華蓋般震動， 你安住于虛空中， 這是因為你無與倫比的加持護佑。 你獲得了兩足尊（佛的尊稱）， 自在地利益著世間， 佛陀擁有無邊的福德， 其廣闊無量如同虛空， 在三界中最為堅固， 如法燈般照耀世間。
這時，光味菩薩摩訶薩上前，恭敬地對佛說：『世尊！我所得到的佛剎會是什麼樣的景象？我將在那個佛剎中轉動大法輪？』
這時，世尊告訴光味菩薩說：『你未來世經過無量阿僧祇劫后，在北方會有一個世界名為開敷香，它具足莊嚴，如同現在的西方極樂世界。你這位善男子，在那個佛剎中，將證得阿耨多羅三藐三菩提（無上正等正覺），號為無垢香光勝如來（佛的十號之一）、應供（應受供養者）、正遍知（真正遍知一切者）、明行足（智慧和德行圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切者）、無上士（無上之人）、調御丈夫（能調御一切眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬者）。那位佛的壽命有十中劫之久，只有諸菩薩摩訶薩聚集在那裡，沒有聲聞（聽聞佛法而修行者）、辟支佛乘（獨自覺悟者），那裡只宣說無上清凈的大乘佛法。』
當時，在場的大眾，聽到佛世尊為光味仙人授記后，各自用自己所持的供養之物供養仙人。當時，五百摩那婆（青年婆羅門）等，以及九十二那由他百千俱胝（極多的數量）的眾生，都發起了阿耨多羅三藐三菩提心，並且獲得了菩薩不忘菩提心三摩提（禪定）。
寶星陀羅尼經卷第四 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第五
唐天竺三藏波羅頗蜜多羅譯
相品第五
這時，三千大千世界中百億的魔生起這樣的念頭：『現在佛世尊進入王舍城門，我們應當用最上等的莊嚴，裝飾這個城門之內以及那個地方，如同城外的天、龍、』
【English Translation】 English version The earth shook like a single canopy, You dwell in the empty space, Because of your incomparable blessing and protection. You have attained the Two-Footed Honored One (a title for the Buddha), Freely benefiting the world, The Buddha has boundless merit, Its vastness is equal to the void, The most steadfast in the Three Realms, Like a Dharma lamp illuminating the world.
At that time, Bodhisattva Guangwei Mahasattva stepped forward and respectfully said to the Buddha: 'World Honored One! What will be the appearance of the Buddha-land I will attain? In that Buddha-land, will I turn the great Dharma wheel?'
At that time, the World Honored One told Guangwei Bodhisattva: 'In the future, after countless asamkhya kalpas, in the northern direction, there will be a world named Kaifuxiang (Opening Fragrance), which will be fully adorned, just like the Western Pure Land of Bliss now. You, good man, in that Buddha-land, will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and will be named Impeccable Fragrant Light Victorious Tathagata (one of the ten titles of a Buddha), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). That Buddha's lifespan will be ten middle kalpas, and only Bodhisattvas Mahasattvas will gather there, without Sravakas (Hearers of the Dharma) or Pratyekabuddhas (Solitary Buddhas), and only the unsurpassed pure Mahayana Dharma will be taught there.'
At that time, the assembly, having heard the World Honored One's prediction for the Immortal Guangwei, each offered the Immortal with their own offerings. At that time, five hundred Manavas (young Brahmins), and ninety-two nayutas of hundreds of thousands of kotis (extremely large numbers) of beings, all generated the mind of Anuttara-samyak-sambodhi, and attained the Samadhi of the Bodhisattva's Unforgettable Bodhi Mind.
The Sutra of the Jewel Star Dharani, Volume Four Taisho Tripitaka Volume 13, No. 0402, The Sutra of the Jewel Star Dharani
The Sutra of the Jewel Star Dharani, Volume Five
Translated by Tripitaka Master Paramita of Tang India
Chapter Five: Appearance
At that time, a hundred billion demons in the three thousand great thousand worlds had this thought: 'Now that the World Honored One Buddha is entering the gate of Rajagriha, we should use the most supreme adornments to decorate the inside of this city gate and that place, just like the gods and dragons outside the city.'
夜叉之所莊嚴。」
爾時，世尊以他心智知百億魔心之所念，欲以神通最上色相莊嚴佛處。是時，世尊以神通力，于王舍大城十二門內，一一門中皆有如來及諸大眾，共入城門。
時百億魔即以神通種種莊嚴勝中勝者、阿僧祇等諸莊嚴具，嚴飾城門及地方城壁諸樹，地上虛空勝妙莊嚴而莊嚴之。時百億魔並諸眷屬，或有作于梵天之形，乃至作于大仙之形，于諸重閣窗門樓櫓卻敵樹間諸處地，及虛空各于中住。以種種華末香燒香金粟銀粟，以摩尼真珠及種種莊嚴以嚴衣服，並諸綺繡莊嚴具等普雨供養。又以種種天之音樂擊鼓拍手，種種讚歎歌詠如來無量功德，悉皆聚集供養世尊，以如是第一最勝莊嚴大希有相，所未曾有所未曾聞。
爾時，世尊住城門下，以右足指觸城門閾，應時無間一切三千大千世界普皆震動，及此三千大千世界所有釋梵日月護世大自在天，天，龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩睺羅伽等主，地天水天大海諸山城邑等天，及諸男女童男童女天仙等眾，乃至阿迦尼吒天宮已來，所有眾生得大滋味色貌光澤。彼一切眾見地大動光照覺悟，于王舍大城地及虛空圍繞而住，乃至華香黑栴檀末散佛供養。
是時，世尊釋迦牟尼佛，以神通力令彼散華乃至末香，普遍十方微
【現代漢語翻譯】 現代漢語譯本：『夜叉所裝飾的地方。』 當時，世尊以他心智知道百億魔的心中所想，想要用神通最殊勝的色相來莊嚴佛的處所。這時，世尊用神通力，在王舍大城的十二個城門內，每個門中都有如來和大眾一起進入城門。 當時，百億魔立即用神通，以種種莊嚴勝過最勝的、無數的莊嚴器具，裝飾城門和地方城墻、樹木，地上和虛空都用殊勝美妙的莊嚴來裝飾。當時，百億魔和他們的眷屬，有的化作梵天的形象，乃至化作大仙的形象，在各個重閣、窗戶、樓櫓、箭樓、樹木之間，以及地上和虛空中的各個地方住下。他們用各種花末、香、燒香、金粟、銀粟，用摩尼寶珠和各種莊嚴的衣服，以及各種綺麗的繡品等莊嚴器具普遍降雨供養。又用各種天上的音樂，擊鼓拍手，用各種讚歎歌詠如來無量的功德，全部聚集起來供養世尊，以這樣第一最殊勝的莊嚴大稀有之相，是前所未有、前所未聞的。 當時，世尊住在城門下，用右腳指觸碰城門的門檻，當時立刻一切三千大千世界普遍震動，以及這三千大千世界所有的釋天、梵天、日月、護世大自在天，天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、伽樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）等主，地天、水天、大海、諸山、城邑等天，以及各種男女童男童女天仙等眾，乃至阿迦尼吒天宮（色界最高天）以下，所有的眾生都得到大滋味，色貌光澤。他們一切都看到大地震動，光照覺悟，在王舍大城地上和虛空中圍繞而住，乃至用花香、黑栴檀末散佈供養佛。 這時，世尊釋迦牟尼佛，用神通力使那些散佈的花乃至末香，普遍十方微塵數的世界。
【English Translation】 English version: 'The place adorned by Yakshas (a type of nature spirit).' At that time, the World Honored One, knowing the thoughts of a hundred billion demons with his mind-reading wisdom, desired to adorn the Buddha's place with the most supreme and beautiful forms of his spiritual powers. Then, the World Honored One, through his spiritual power, caused each of the twelve gates of the great city of Rajagriha to have a Tathagata (Buddha) and his assembly entering the city gates together. At that time, the hundred billion demons immediately used their spiritual powers to adorn the city gates, the local city walls, and the trees with various decorations that surpassed even the most excellent, using countless adornments. They decorated the ground and the sky with supreme and wonderful ornaments. Then, the hundred billion demons and their retinues, some transforming into the forms of Brahma (a creator god), and others into the forms of great sages, resided in various places among the multiple pavilions, windows, towers, battlements, and trees, as well as on the ground and in the sky. They offered rain of various flower powders, incense, burning incense, gold grains, silver grains, mani jewels, and various adorned clothes, along with various exquisite embroidered ornaments. They also played various heavenly music, beat drums, clapped their hands, and sang praises of the immeasurable merits of the Tathagata, all gathering to make offerings to the World Honored One. This was the first and most supreme adornment, a great and rare sight, never before seen or heard. At that time, the World Honored One stood below the city gate and touched the threshold of the city gate with his right toe. Instantly, without any interval, the entire three thousand great thousand worlds shook, and all the Shakra (Indra), Brahma, sun, moon, and world-protecting great gods, as well as gods, dragons, Yakshas (a type of nature spirit), Gandharvas (heavenly musicians), Asuras (a type of warring god), Garudas (mythical birds), Kinnaras (heavenly musicians), and Mahoragas (great serpent gods), the lords of the earth, water, great oceans, mountains, and cities, and all the male and female celestial beings, from the Akanistha heaven (the highest heaven in the realm of form) downwards, all beings received great nourishment, and their appearances became radiant. They all saw the earth shake, and they were awakened by the light. They gathered around the city of Rajagriha on the ground and in the sky, and they scattered flowers, incense, and black sandalwood powder to make offerings to the Buddha. At that time, the World Honored One, Shakyamuni Buddha, used his spiritual power to cause the scattered flowers and incense powder to spread throughout the countless worlds in the ten directions.
塵等剎，一一方分所有清凈及不清凈、空不空等諸佛剎土，悉皆供養供給彼佛。彼彼佛剎此所散華，並諸末香莊嚴具等，皆出如是偈句之聲：
「汝等疾覺悟， 觀不放逸行， 最上菩提因， 流轉甚生死， 我今拔濟汝， 宜速舍世事。 憶往昔誓願， 時到熟相應， 各得菩提記， 牟尼因陀羅， 利益世間故， 今入王舍城。 大仙勝無憂， 已降百億魔， 轉清凈法輪， 應當大歡喜。 如是利世間， 普示勇健事， 解脫世間苦。 今為摩利沙， 當得菩提故， 今授汝等記。 速往彼剎土， 見妙好莊嚴， 自然如是得， 入彼無憂城， 漸次菩提行， 決定當得佛。」
爾時，十方微塵等一切佛剎彼彼大眾，以佛力故，悉見此佛竹林大眾菩薩摩訶薩各各三昧思量。
是時，竹林所有菩薩摩訶薩思惟住者，並諸聲聞大聲聞，皆見世尊于王舍城門調伏住待。彼諸大眾隨世尊后住，見大莊嚴具中出諸偈已，悉皆遍滿十方一切微塵等凈不凈、空不空一切佛剎。
彼諸佛剎所有菩薩摩訶薩，及住聲聞，聞此聲已，作如是念：「何處有此法聲遍滿如是可意聲？如是美妙，如是可愛，如是可樂，如是可喜，如是勸發，如是大功德稱揚之
【現代漢語翻譯】 現代漢語譯本 如同微塵般眾多的佛剎，每一個都各自劃分出所有清凈和不清凈、空和不空等各種佛剎國土，全都用來供養和供給那些佛陀。那些佛剎中散落的花朵，以及各種末香和莊嚴具等，都發出這樣的偈頌之聲： 『你們應當迅速覺悟，觀察不放逸的修行，這是至高無上的菩提之因。生死輪迴極其深重，我現在要救拔你們，應當迅速捨棄世俗之事。回憶往昔的誓願，時機成熟相應，各自都將得到菩提的授記。牟尼（釋迦牟尼佛的尊稱）因陀羅（帝釋天），爲了利益世間，現在進入王舍城。大仙（佛陀）戰勝了憂愁，已經降伏了百億魔軍，轉動清凈的法輪，應當感到無比歡喜。像這樣利益世間，普遍展示勇猛精進的事蹟，解脫世間的痛苦。現在爲了摩利沙（菩薩名），將要得到菩提的緣故，現在給你們授記。迅速前往那些佛剎國土，見到美妙的莊嚴，自然而然地得到，進入那無憂的城池，逐漸修行菩提之道，必定能夠成佛。』 那時，十方如同微塵般的所有佛剎中的大眾，因為佛陀的力量，都看見了這佛陀竹林中的大眾菩薩摩訶薩各自在三昧中思量。 這時，竹林中所有在思惟中安住的菩薩摩訶薩，以及所有的聲聞大聲聞，都看見世尊在王舍城門調伏等待。那些大眾跟隨在世尊身後，看見大莊嚴具中發出各種偈頌后，這些偈頌都遍滿了十方一切如同微塵般清凈和不清凈、空和不空的一切佛剎。 那些佛剎中所有的菩薩摩訶薩，以及安住的聲聞，聽到這些聲音后，都這樣想：『哪裡有這樣的法音，遍滿如此令人愉悅的聲音？如此美妙，如此可愛，如此可樂，如此可喜，如此勸勉，如此讚揚大功德？』
【English Translation】 English version In each of the Buddha lands, as numerous as dust particles, all the pure and impure, empty and non-empty Buddha lands are divided and offered to those Buddhas. The flowers scattered in those Buddha lands, along with various powdered incense and adornments, all emit the sound of these verses: 'You should quickly awaken, observe the practice of non-negligence, for it is the cause of supreme Bodhi. The cycle of birth and death is extremely profound, and I am now here to rescue you. You should quickly abandon worldly affairs. Remember your past vows, the time has come for them to ripen. Each of you will receive the prediction of Bodhi. Muni (an epithet of Shakyamuni Buddha), Indra (king of the gods), for the benefit of the world, now enters the city of Rajagriha. The great sage (Buddha) has overcome sorrow, has subdued a hundred billion demons, and turns the pure Dharma wheel. You should be greatly joyful. In this way, benefiting the world, universally demonstrating courageous deeds, and liberating the world from suffering. Now, for the sake of Marisha (a Bodhisattva), who is about to attain Bodhi, I now give you the prediction. Quickly go to those Buddha lands, see the wonderful adornments, naturally attain them, enter that city of no sorrow, gradually practice the path of Bodhi, and you will surely become a Buddha.' At that time, the great assembly in all the Buddha lands, as numerous as dust particles in the ten directions, through the power of the Buddha, all saw the great Bodhisattvas in the Bamboo Grove of this Buddha, each contemplating in Samadhi. At this time, all the Bodhisattva Mahasattvas dwelling in contemplation in the Bamboo Grove, as well as all the Shravakas and great Shravakas, saw the World Honored One waiting in subjugation at the gate of Rajagriha. Those great assemblies followed behind the World Honored One, and after seeing the verses emitted from the great adornments, these verses filled all the pure and impure, empty and non-empty Buddha lands, as numerous as dust particles in the ten directions. All the Bodhisattva Mahasattvas and the Shravakas dwelling in those Buddha lands, upon hearing these sounds, thought thus: 'Where does this Dharma sound come from, filling such a pleasant sound? So wonderful, so lovely, so delightful, so joyful, so encouraging, so praising of great merit?'
聲？」及見華末香雨，雨於十方無量莊嚴，無量華香細末之雨。時彼菩薩摩訶薩及大聲聞，舍所作業皆大驚歎。
爾時，釋迦如來即入三昧，名依佛莊嚴嚴飾三昧，入三昧已應時無間一切娑婆世界，及十方一切微塵佛剎所有大眾，悉見此佛剎中如是大莊嚴相。如彼未來世中普見如來凈無染聚世界功德莊嚴，唯無一事，謂城壁等，而自然莊嚴。
一切十方諸佛剎土微塵等世界諸佛世尊，普見釋迦如來住王舍大城，光明赫弈甚大端嚴。彼諸佛剎所有大菩薩摩訶薩等及大聲聞，聞此偈已，各皆憶念觀於四方，見此世界如對目前，以一切諸佛境界力故，及見諸天種種莊嚴。時彼菩薩摩訶薩等，及大聲聞作如是念：「我等決定往于彼土大集會中莊嚴之處，及彼佛剎功德莊嚴普觀察之，見釋迦如來已，修行供養我等於彼佛所，得阿耨多羅三藐三菩提記。」
時彼十方一切佛剎微塵等世界，諸菩薩摩訶薩等及大聲聞，釋迦如來神力加故，各自佛剎，于剎那羅婆摸呼多頃，彼沒此現到娑婆世界。
時彼十方一一方分無量無數佛剎，微塵等菩薩摩訶薩，一切悉來到此佛剎，地及虛空遍滿而住。彼諸菩薩摩訶薩等，各依菩薩種種善根若干力故，修營供養釋迦如來。且置是事，或有菩薩於此佛剎，雨種種華一切遍滿
【現代漢語翻譯】 現代漢語譯本：『聲音？』他們看到花瓣和香粉如雨般落下，在十方無量的莊嚴之處，降下無量花香細末之雨。那時，那些菩薩摩訶薩（偉大的菩薩）和大聲聞（佛陀的弟子）都停止了手頭的工作，感到非常驚歎。 那時，釋迦如來（Sakyamuni Buddha）進入了一種名為『依佛莊嚴嚴飾三昧』（Relying on Buddha's Adornment Samadhi）的三昧。進入三昧后，在同一時刻，整個娑婆世界（Saha World），以及十方一切微塵佛剎（Buddha lands as numerous as dust particles）的所有大眾，都看到了這個佛剎中如此盛大的莊嚴景象。就像未來世中，他們普遍看到如來清凈無染的聚集世界所具有的功德莊嚴一樣，只是沒有城墻等事物，而是自然形成的莊嚴。 十方一切佛剎（Buddha lands）如微塵般的世界中的諸佛世尊（Buddhas, World Honored Ones），都普遍看到釋迦如來住在王舍大城（Rajagrha），光明閃耀，極其端莊。那些佛剎中的大菩薩摩訶薩等和大聲聞，聽到這偈語后，都各自憶念並觀察四方，看到這個世界就像在眼前一樣，這是因為一切諸佛的境界力量，並且看到了諸天（Devas）的種種莊嚴。那時，那些菩薩摩訶薩等和大聲聞都這樣想：『我們一定要前往那個國土中莊嚴的大**（great assembly）之處，以及那個佛剎的功德莊嚴，普遍地觀察。見到釋迦如來后，修行供養，我們將在那個佛陀那裡得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記。』 那時，十方一切佛剎如微塵般的世界中的菩薩摩訶薩等和大聲聞，由於釋迦如來的神力加持，從各自的佛剎，在剎那羅婆摸呼多（ksana-lava-muhurta，極短的時間）之間，消失在彼處，出現在娑婆世界。 那時，十方每一方都有無量無數佛剎，如微塵般的菩薩摩訶薩，都來到了這個佛剎，地面和虛空都遍滿了他們。那些菩薩摩訶薩等，各自依靠菩薩的種種善根和力量，修行供養釋迦如來。暫且放下這些事，或者有菩薩在這個佛剎，降下種種鮮花，遍滿一切。
【English Translation】 English version: 『A sound?』 And they saw a rain of flower petals and fragrant powder, raining down in immeasurable adornments of the ten directions, an immeasurable rain of fine flower and fragrance powder. At that time, those Bodhisattva Mahasattvas (great Bodhisattvas) and great Sravakas (Buddha's disciples) all stopped their work and were greatly amazed. At that time, Sakyamuni Tathagata (Sakyamuni Buddha) entered a samadhi called 『Relying on Buddha's Adornment Samadhi』. Upon entering the samadhi, at the same moment, all the great assemblies of the entire Saha World, and all the Buddha lands as numerous as dust particles in the ten directions, saw such a grand and adorned appearance in this Buddha land. It was like how they would universally see the meritorious adornments of the Tathagata's pure and undefiled assembled world in the future, except there were no things like city walls, but rather natural adornments. All the Buddhas, World Honored Ones, in the worlds of the Buddha lands as numerous as dust particles in the ten directions, universally saw Sakyamuni Tathagata residing in the great city of Rajagrha, shining brightly and extremely dignified. Those great Bodhisattva Mahasattvas and great Sravakas in those Buddha lands, upon hearing this verse, each recalled and observed the four directions, seeing this world as if it were right before their eyes, due to the power of the realms of all Buddhas, and they saw the various adornments of the Devas (gods). At that time, those Bodhisattva Mahasattvas and great Sravakas thought: 『We must go to the adorned place of the great assembly in that land, and universally observe the meritorious adornments of that Buddha land. After seeing Sakyamuni Tathagata, practicing offerings, we will receive the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) from that Buddha.』 At that time, the Bodhisattva Mahasattvas and great Sravakas from the worlds of the Buddha lands as numerous as dust particles in the ten directions, due to the added power of Sakyamuni Tathagata, from their respective Buddha lands, in a ksana-lava-muhurta (an extremely short time), disappeared from there and appeared in the Saha World. At that time, from each of the ten directions, there were immeasurable and countless Buddha lands, and Bodhisattva Mahasattvas as numerous as dust particles, all came to this Buddha land, and the ground and the sky were filled with them. Those Bodhisattva Mahasattvas, each relying on the various good roots and powers of Bodhisattvas, practiced offerings to Sakyamuni Tathagata. Let us set aside these matters for now, or there were Bodhisattvas in this Buddha land, raining down various flowers, filling everything.
，為供養事供養世尊；或有雨于種種真珠，乃至或有金銀毗琉璃頗梨、石藏寶摸薩羅、牛頭栴檀、龍堅栴檀、多摩羅葉，悉以為末而滿虛空，為供養事供養世尊；或有雨于種種嚴飾諸莊嚴具衣服綺繡，為供養事供養世尊；或豎種種幢幡華蓋，為供養事供養世尊；或燒種種之香，或散種種寶鬘，或擊種種伎樂，或有示現種種歌舞，或有種種香水雨此方地而灑潤之，或有種種寶器盛種種寶，於世尊前捧持供養。或有種種寶器盛滿香水，以華果葉而莊嚴之，於世尊前捧持供養。或有種種寶樹種種天衣，華果莊嚴舉手捧持，於世尊前為供養事。或有化作大梵天身合掌佛前，乃至廣說如前所作。或有化作師子之形，於世尊前如是禮拜。
彼諸眾生以佛神力，及自善根加護力故，互相觀視，于自眼根不取諸色。以佛世尊現如是相，及魔王所作、大境界天之所作若干境界，及以如來自念處、正斷、神足、根、力、覺、道、十八不共法諸佛境界若干變現，隨世尊后入王舍大城，向彼中街蓮華之所。
世尊到已，以右手掌摩蓮華葉而挽住之。時彼蓮華因挽動故，於此佛剎，一切魔宮魔所坐處悉皆振動。彼魔男女所有眷屬，及諸徒眾所居住者，皆生怖畏驚愕而住，自相謂言：「無因無緣我此宮室如是震動，莫復我等魔王境界自
【現代漢語翻譯】 現代漢語譯本：爲了供養世尊，他們有的降下各種珍珠，乃至金銀、琉璃、水晶、石藏寶、摸薩羅、牛頭旃檀、龍堅旃檀、多摩羅葉等，都磨成粉末撒滿虛空，以此供養世尊；有的降下各種裝飾品、莊嚴具、衣服、綺繡，以此供養世尊；有的豎起各種幢幡華蓋，以此供養世尊；有的焚燒各種香，有的散佈各種寶鬘，有的敲擊各種樂器，有的展現各種歌舞，有的用各種香水灑遍此方土地，使其潤澤，有的用各種寶器盛滿各種珍寶，在世尊面前捧持供養。有的用各種寶器盛滿香水，用花、果、葉裝飾，在世尊面前捧持供養。有的用各種寶樹、各種天衣、花果裝飾，舉手捧持，在世尊面前作為供養。有的化作大梵天（佛教中色界天的最高神）的身形，在佛前合掌，乃至廣說如前所作。有的化作獅子的形狀，在世尊面前如此禮拜。 那些眾生憑藉佛的神力，以及自身善根的加持力，互相觀看，他們的眼根卻不執取任何顏色。因為佛世尊顯現這樣的相，以及魔王（佛教中障礙修行的惡神）所作、大境界天（指欲界六天的天神）所作的各種境界，以及如來的自念處、正斷、神足、根、力、覺、道、十八不共法（佛獨有的十八種功德）等諸佛境界的各種變現，他們跟隨世尊進入王舍大城，走向那條街上的蓮花之處。 世尊到達后，用右手掌撫摸蓮花葉並將其挽住。當時，因為蓮花被挽動，這個佛剎（佛所教化的世界）中，一切魔宮（魔王居住的宮殿）和魔所坐之處都震動起來。那些魔的男女眷屬，以及所有徒眾居住的地方，都感到恐懼和驚愕，他們互相說道：『無緣無故，我們的宮室如此震動，莫非我們魔王的境界自己……』
【English Translation】 English version: To make offerings to the World Honored One, some rained down various pearls, and even gold, silver, lapis lazuli, crystal, shicangbao (a type of precious stone), mosaluo (a type of precious stone), ox-head sandalwood, dragon-firm sandalwood, and tamala leaves, all ground into powder and scattered throughout the void, using this to make offerings to the World Honored One; some rained down various ornaments, adornments, clothing, and embroidered silks, using this to make offerings to the World Honored One; some erected various banners, flags, and canopies, using this to make offerings to the World Honored One; some burned various incenses, some scattered various jeweled garlands, some played various musical instruments, some displayed various songs and dances, some sprinkled various fragrant waters over this land, making it moist, some used various precious vessels filled with various treasures, holding them up in offering before the World Honored One. Some used various precious vessels filled with fragrant water, adorned with flowers, fruits, and leaves, holding them up in offering before the World Honored One. Some used various precious trees, various heavenly garments, adorned with flowers and fruits, holding them up with their hands, as offerings before the World Honored One. Some transformed into the form of a Great Brahma (the highest god in the Form Realm of Buddhism), joining their palms before the Buddha, and even extensively spoke as before. Some transformed into the shape of a lion, bowing in such a way before the World Honored One. Those beings, through the Buddha's divine power, and the protective power of their own good roots, looked at each other, yet their eye faculties did not grasp any colors. Because the World Honored One manifested such appearances, and the various realms created by the Mara King (the evil deity in Buddhism who obstructs practice), the various realms created by the Great Realm Heavens (referring to the deities of the six heavens of the Desire Realm), and the various transformations of the Buddha's realms, such as the mindfulness of the Tathagata, right exertion, spiritual powers, roots, powers, enlightenment factors, the path, and the eighteen unique qualities of a Buddha, they followed the World Honored One into the great city of Rajagriha, towards the lotus flower in the middle of the street. When the World Honored One arrived, he touched the lotus leaf with his right palm and held it. At that time, because the lotus was moved, in this Buddha-field (the world where a Buddha teaches), all the Mara palaces (the palaces where the Mara King resides) and the places where the Mara sat shook. Those male and female relatives of the Mara, and all the disciples who lived there, felt fear and astonishment, and said to each other: 'For no reason, our palaces are shaking like this, could it be that the realm of our Mara King is itself...'
失位耶！莫復我等所住宮室滅沒之法於此起耶！我等今者決須觀察。」
時彼諸魔，見此事已作如是念：「此佛剎土昔是五濁，誰復今者能令如是微妙莊嚴甚可愛樂？」
時彼諸魔，于自境界所居住處，並諸眷屬悉不復見，唯見釋迦如來三十二相大人之相，具足莊嚴光明赫弈甚大顯照。於此一切三千大千世界及一切佛剎，種種諸相色貌現住眾生普遍，而無有一可識眾生。時彼一切無量眾生，於世尊前悉見修營為供養事。時彼諸魔，作如是念：「我等決定往彼釋迦如來所，見已禮拜並諸所問：『我等魔王並諸眷屬，今日悉皆何處去耶？』」
爾時，此佛世界百俱胝魔，並諸眷屬往世尊所，到已恭敬于佛前住。時彼魔王向佛曲躬，合掌恭敬說如是偈：
「我以清凈心， 歸依於世尊， 速放我令去， 從今行法行。」
爾時，世尊以偈答曰：
「我不障一人， 來者及去者， 汝若能知道， 隨汝欲所去。」
爾時，魔王復說偈曰：
「如我所欲去， 所樂自宮室， 今見五種縛， 瞿曇之所縛。」
爾時，世尊以偈答曰：
「我斷諸分別， 自解脫世間， 我既解脫縛， 令他離惱害。」
爾時，世尊即以佛眼觀視一切，此佛剎土地及虛
【現代漢語翻譯】 現代漢語譯本：『難道是失位了嗎！我們所居住的宮殿消失的現象是從這裡開始的嗎！我們現在必須仔細觀察。』 當時那些魔，看到這種情況后這樣想：『這個佛國土以前是五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），現在是誰能讓它變得如此微妙莊嚴，非常可愛呢？』 當時那些魔，在自己的境界所居住的地方，連同他們的眷屬都看不見了，只看到釋迦如來（Sakyamuni Buddha）三十二相（佛的三十二種殊勝的相貌）的偉大人相，具足莊嚴，光明赫赫，非常顯耀。在這整個三千大千世界（佛教宇宙觀中的一個宇宙單位）以及一切佛剎（佛所教化的國土）中，種種不同的相貌和形態的眾生普遍存在，但沒有一個可以被識別的眾生。當時所有無量的眾生，在世尊（佛的尊稱）面前都看到在修習和進行供養。當時那些魔這樣想：『我們一定要去釋迦如來那裡，見到他后禮拜並詢問：『我們這些魔王和眷屬，今天都到哪裡去了呢？』』 那時，這個佛世界的一百俱胝（數量單位，相當於一億）魔，連同他們的眷屬前往世尊所在的地方，到達后恭敬地站在佛前。當時那些魔王向佛彎腰，合掌恭敬地說偈： 『我以清凈的心，歸依於世尊，請儘快放我離開，從今以後奉行佛法。』 當時，世尊用偈回答說： 『我不阻礙任何人，無論是來還是去，如果你能知道去處，就隨你的意願去吧。』 當時，魔王又說偈： 『如果我能如願去，去我所喜歡的宮殿，現在卻看到五種束縛，被瞿曇（Gautama，釋迦牟尼的姓）所束縛。』 當時，世尊用偈回答說： 『我斷除一切分別，自己解脫於世間，我既然已經解脫了束縛，也要讓別人遠離煩惱和傷害。』 當時，世尊立即用佛眼觀察一切，這個佛國土和虛空。
【English Translation】 English version: 『Is it a displacement! Is the phenomenon of our palaces disappearing starting from here! We must observe carefully now.』 At that time, those demons, seeing this situation, thought like this: 『This Buddha land used to be the five turbidities (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), who is it now that can make it so subtle, solemn, and very lovely?』 At that time, those demons, in their own realms where they resided, along with their retinues, could not see anything, only seeing Sakyamuni Buddha』s thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) of a great man, fully adorned, with brilliant light, very radiant. In this entire three thousand great thousand world (a unit of the Buddhist cosmology) and all Buddha lands (lands where Buddhas teach), various forms and appearances of sentient beings were universally present, but there was not a single sentient being that could be recognized. At that time, all the immeasurable sentient beings, in front of the World Honored One (an honorific title for the Buddha), were seen practicing and making offerings. At that time, those demons thought like this: 『We must go to Sakyamuni Buddha, and after seeing him, bow and ask: 『Where have we, the demon kings and our retinues, all gone today?』』 At that time, one hundred kotis (a unit of number, equivalent to one hundred million) of demons in this Buddha world, along with their retinues, went to where the World Honored One was, and after arriving, respectfully stood before the Buddha. At that time, those demon kings bowed to the Buddha, joined their palms respectfully, and spoke the following verse: 『With a pure heart, I take refuge in the World Honored One, please quickly let me leave, and from now on, I will practice the Dharma.』 At that time, the World Honored One replied with a verse: 『I do not obstruct anyone, whether coming or going, if you can know where to go, then go as you wish.』 At that time, the demon king spoke another verse: 『If I could go as I wish, to the palace I love, now I see five kinds of bonds, bound by Gautama (Sakyamuni Buddha』s family name).』 At that time, the World Honored One replied with a verse: 『I have cut off all discriminations, and have liberated myself from the world, since I have liberated myself from bonds, I will also let others be free from afflictions and harm.』 At that time, the World Honored One immediately observed everything with his Buddha eye, this Buddha land and the void.
空眾生遍滿，而說偈言：
「汝等今當聽， 一切普來者， 棄捨諸疑惑， 且各默然住。 世間佛難值， 法僧值亦難， 具足凈信難， 菩提行復難。 親於世尊前， 得聞法甚難， 能修于諸忍， 此一時亦難。 調伏心為難， 及修于空行， 能斷諸分別， 一切世間惡。 菩提行難得， 如我先所行， 我當爲汝說， 但說一華分， 暗陰令滅壞， 示現無上道。 所得菩提者， 今當斷三垢， 聽大師善說， 度彼岸諸流， 舍諸大渴愛， 建立三解脫， 安立三護等， 三界諸煩惱， 散滅令無餘。 汝為供三寶， 復為法故來。 世尊天及魔， 三世加護故， 三世惑覆心， 皆得最勝斷， 得解脫三界， 滅煩惱之忍， 及四種顛倒。 顛倒諸凡夫， 分別無體性， 彼非有忍器， 眼等著諸色， 身口意覆翳， 彼無四禪定， 親近於生死。 聰明智慧者， 能修于禪定， 彼今得解脫， 離於四顛倒， 及解脫眾生， 自在拔四流， 解知諸起滅， 所有調柔者， 當得度彼岸。 菩薩具四行， 及以無所畏， 正智皆能斷， 眾生諸有縛， 能解知五陰，
【現代漢語翻譯】 現代漢語譯本 虛空中充滿了眾生，於是說偈語： 『你們現在應當聽，一切普遍來到這裡的眾生， 捨棄各種疑惑，且各自保持沉默。 世間佛陀難以值遇，佛法和僧侶也難以值遇， 具足清凈的信心很難，菩提的修行也很難。 在世尊面前，能夠聽聞佛法非常難， 能夠修持各種忍辱，這也是很難的。 調伏內心很難，以及修習空性之行， 能夠斷除各種分別，以及世間一切的惡。 菩提的修行難以獲得，就像我先前所修行的那樣， 我將為你們講述，但只說其中一小部分， 使黑暗陰影滅壞，顯示無上的道。 所獲得的菩提，現在應當斷除三種垢染， 聽從大師的善說，度過彼岸的各種流轉， 捨棄各種大的渴愛，建立三種解脫， 安立三種守護等，三界中的各種煩惱， 使其散滅無餘。你們爲了供養三寶， 又爲了佛法而來。世尊、天人和魔， 因三世的加持，三世迷惑的心， 都能得到最殊勝的斷除，得到解脫三界， 滅除煩惱的忍辱，以及四種顛倒。 顛倒的凡夫，分別執著于無自性的事物， 他們不是能夠忍受的器皿，眼睛貪著各種色相， 身口意被遮蔽，他們沒有四禪定， 親近於生死輪迴。聰明有智慧的人， 能夠修習禪定，他們現在得到解脫， 遠離四種顛倒，以及解脫眾生， 自在地拔除四種流轉，瞭解諸法的生起和滅亡， 所有調柔的人，應當能夠度過彼岸。 菩薩具足四種修行，以及無所畏懼， 正智都能斷除，眾生各種束縛， 能夠了解五蘊（色、受、想、行、識）的真相，'
【English Translation】 English version The void was filled with beings, and then a verse was spoken: 'You all should listen now, all who have come here universally, Abandon all doubts, and each remain silent. It is difficult to encounter a Buddha in the world, and it is also difficult to encounter the Dharma and the Sangha, It is difficult to have pure faith, and it is also difficult to practice Bodhi. It is very difficult to hear the Dharma in the presence of the World Honored One, It is also difficult to cultivate various forms of patience. It is difficult to tame the mind, and to practice the conduct of emptiness, It is possible to cut off all discriminations, and all the evils of the world. The practice of Bodhi is difficult to obtain, just as I practiced before, I will tell you, but only a small part of it, To destroy the darkness and show the supreme path. The Bodhi that has been obtained, now should cut off the three defilements, Listen to the master's good teachings, cross the various streams of the other shore, Abandon all great cravings, establish the three liberations, Establish the three protections, etc., the various afflictions in the three realms, Scatter them and leave nothing remaining. You have come to make offerings to the Three Jewels, And also for the sake of the Dharma. The World Honored One, gods, and demons, Because of the blessings of the three times, the deluded minds of the three times, Can all obtain the most supreme cutting off, obtain liberation from the three realms, Extinguish the patience of afflictions, and the four kinds of inversions. The inverted ordinary people, cling to things that have no self-nature, They are not vessels capable of patience, their eyes are attached to various forms, Their body, speech, and mind are obscured, they do not have the four dhyanas (meditative absorptions), They are close to the cycle of birth and death. Those who are intelligent and wise, Are able to cultivate dhyana, they now obtain liberation, Away from the four inversions, and liberate sentient beings, Freely uproot the four streams, understand the arising and ceasing of all dharmas, All those who are tamed, should be able to cross to the other shore. Bodhisattvas possess four practices, and fearlessness, Right wisdom can cut off, all the bonds of sentient beings, Able to understand the truth of the five skandhas (form, feeling, perception, mental formations, consciousness),'
無漏離罥縛， 不復數數生， 到有海彼岸。 汝等諸佛前， 速發露諸惡， 諸惡斷無餘， 到彼無畏岸。 所有生死苦， 隨受有為者， 數數生諸有， 隨逐于惡友， 當遠離惡友， 斷除于惡見， 憶念生死苦， 修習第一義。 當飲無上水， 應修習于空， 第一義無體， 無實亦無相。 六根猶如空， 此中無作者， 分別相如是， 唯分別無法。 六受及六愛， 六觸為其本， 六觸入如是， 亦須解知空。 觀察無一切， 如法自體性， 無起亦無滅， 此中見無實。 諸法同法性， 三世無一物。 若知無熱惱， 此道最無上。 離十三我相， 眾生想分別， 如是修羼提， 此彼得解脫。」
爾時，世尊以無礙福力而無所畏，依種殖善根故，能變現出大圓音聲遍十方，說如此偈。
爾時，十方無量阿閦毗恒河沙譬喻等諸空不空五濁世界，悉皆聞此圓音演說，聞此聲已，彼剎那頃如是一一無量佛剎，無量無數百千俱胝那由他等，所有眾生甚無所欲，唯有清凈愛樂之心，于往昔所得阿耨多羅三藐三菩提更不退轉，或得種種三摩提羼提陀羅尼。於此佛所集無量無數眾生，聞如此句義文字已，即得阿毗
【現代漢語翻譯】 現代漢語譯本 無漏的智慧使人脫離束縛，不再經歷多次的生死輪迴，最終到達存在之海的彼岸。 你們這些修行者，在諸佛面前，迅速坦白所有惡行，徹底斷除所有惡行，到達無畏的彼岸。 所有生死輪迴的痛苦，都伴隨著有為法的存在，導致眾生不斷地經歷生死，追隨惡友。 應當遠離惡友，斷除錯誤的見解，憶念生死輪迴的痛苦，修習最究竟的真理。 應當飲用無上的甘露，修習空性，這最究竟的真理沒有實體，既非真實也無表象。 六根（眼、耳、鼻、舌、身、意）如同虛空，其中沒有造作者，分別的現象也是如此，僅僅是分別而沒有實在的法。 六種感受（苦、樂、喜、憂、舍、不苦不樂）和六種愛慾，都以六種接觸為根本，六種接觸的產生也是如此，也需要理解其空性。 觀察一切法，如其本性，沒有生起也沒有滅亡，從中看到沒有真實的存在。 諸法的本性相同，過去、現在、未來三世中沒有一個實在的物體。 如果知道沒有熱惱，這條道路就是最無上的。 捨棄十三種我相（如：我、我所、我能、我慢等），以及眾生相的分別，如此修習忍辱，就能從此岸到達彼岸，獲得解脫。 那時，世尊以無礙的福德力量而無所畏懼，依靠過去種下的善根，能夠變現出巨大的圓滿音聲，遍佈十方世界，宣說這樣的偈頌。 那時，十方無量阿閦毗（Akshobhya，不動佛）恒河沙數譬喻等諸空不空五濁世界，都聽到了這圓滿的音聲，聽到這聲音后，在剎那間，每一個無量佛剎，都有無量無數百千俱胝那由他（俱胝：千萬，那由他：億）等眾生，不再有任何慾望，只有清凈的愛樂之心，對於往昔所獲得的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）不再退轉，或者獲得種種三摩提（Samadhi，禪定）、羼提（Ksanti，忍辱）、陀羅尼（Dharani，總持）。在這佛所聚集的無量無數眾生，聽到如此偈頌的意義和文字后，立即證得阿毗跋致（Avaivartika，不退轉）的果位。
【English Translation】 English version The undefiled wisdom frees one from bondage, no longer experiencing repeated births, and finally reaching the shore beyond the sea of existence. You practitioners, before all the Buddhas, quickly confess all evil deeds, completely cut off all evil deeds, and reach the shore of fearlessness. All the suffering of birth and death accompanies the existence of conditioned phenomena, causing beings to repeatedly experience birth and death, following evil friends. One should stay away from evil friends, cut off wrong views, remember the suffering of birth and death, and practice the ultimate truth. One should drink the supreme nectar, practice emptiness, this ultimate truth has no substance, neither real nor appearance. The six senses (eye, ear, nose, tongue, body, mind) are like empty space, there is no creator in them, the phenomena of discrimination are also like this, just discrimination without real dharma. The six feelings (pain, pleasure, joy, sorrow, indifference, neither pain nor pleasure) and the six desires are all rooted in the six contacts, the arising of the six contacts is also like this, and it is also necessary to understand its emptiness. Observe all dharmas, as their nature, without arising or ceasing, and see that there is no real existence in them. The nature of all dharmas is the same, there is no real object in the past, present, and future three times. If one knows that there is no affliction, this path is the most supreme. Abandon the thirteen forms of self (such as: I, mine, I can, arrogance, etc.), and the discrimination of sentient beings, practice patience in this way, and one can reach the other shore from this shore and attain liberation. At that time, the World Honored One, with unobstructed merit and fearlessness, relying on the good roots planted in the past, was able to manifest a great and perfect sound, spreading throughout the ten directions, and spoke such verses. At that time, the immeasurable Akshobhya (不動佛) of the ten directions, as numerous as the sands of the Ganges River, and all the empty and non-empty five turbid worlds, all heard this perfect sound. After hearing this sound, in an instant, in each immeasurable Buddha land, there were immeasurable and countless hundreds of thousands of kotis (俱胝: ten million) of nayutas (那由他: hundred million) of beings, who no longer had any desires, but only a pure heart of love and joy. They no longer retreated from the Anuttara-samyak-sambodhi (無上正等正覺) they had attained in the past, or attained various Samadhi (禪定), Ksanti (忍辱), and Dharani (總持). The immeasurable and countless beings gathered in this Buddha's place, after hearing the meaning and words of these verses, immediately attained the fruit of Avaivartika (不退轉).
跋致，復有無量無數眾生，於三乘法各隨得度。
爾時，光味菩薩摩訶薩，以己神力化作七寶階，以華遍佈其上為蓮華座，欲令如來升此座故，向佛恭敬曲躬合掌，說如是偈：
「佛一切智月， 觀世老病死， 憂患所沒溺， 世間動不動， 為彼作法橋， 佛觀滿剎土， 無量大眾生， 悉皆合掌待。 分佈施法會， 示現己所得， 破眾生煩惱， 無比方便智， 於此普示現。 佛升蓮華座， 普雨大法雨， 十方一切佛， 及余智大仙， 與佛作證明。 牟尼因陀羅， 降伏大魔王， 自性空無有， 知法如虛空。 憶念昔誓願， 轉無上法輪， 今當拔眾生， 住於四流者。 人中師子王， 佛今知此法， 令度三有海， 佛說無等法， 除眾生罪垢， 世尊大智慧， 利益諸眾生， 安置善逝道。」
爾時，世尊如其所化寶階之上缽頭摩座升蓮華臺。如來坐已，遍觀十方一切大眾告魔王言：「汝今於此應生歡喜，由汝因緣今得此處大集法門。」說此法時，無量無數所有眾生，今世來世皆得解脫，處胎殃橫老死四流，普各得度住吉祥道，又復令得虛空等智。「魔王！汝今此處為首，令諸眾生善根增長。魔王！汝可請我說
【現代漢語翻譯】 現代漢語譯本：跋致（Bachi），還有無量無數的眾生，各自依照自己的根器在聲聞乘、緣覺乘和菩薩乘這三乘佛法中得到解脫。 這時，光味菩薩摩訶薩（Guangwei Bodhisattva Mahasattva），運用自己的神通力量化現出七寶階梯，並在階梯上遍佈鮮花作為蓮花寶座，想要讓如來佛升到這個寶座上。他向佛恭敬地彎腰合掌，說了這樣的偈頌： 『佛陀是遍知一切的明月，能觀察到世間的衰老、疾病和死亡，眾生被憂愁和苦難所淹沒。爲了這些在世間動盪不安的眾生，佛陀您是引導他們走向解脫的橋樑。佛陀的目光遍及整個佛土，無數的大眾都雙手合十等待著。請您開示佛法，展現您所證悟的真理，破除眾生的煩惱。您擁有無與倫比的方便智慧，請您在此普遍地展現出來。請佛陀升上蓮花寶座，普降大法雨。十方一切諸佛，以及其他有大智慧的仙人，都將為佛陀您作證明。牟尼（Muni，釋迦牟尼佛的稱號）因陀羅（Indra，帝釋天），降伏了強大的魔王，明白自性本空無所有，了知一切法如虛空一般。憶念您過去的誓願，請您轉動無上的法輪，現在就救拔那些沉溺於四種生死流轉的眾生。人中的獅子王啊，佛陀您現在已經證悟了這真理，請您帶領眾生度過三有（欲界、色界、無色界）的苦海。佛陀您所說的無上之法，能夠去除眾生的罪惡和污垢。世尊您擁有大智慧，能夠利益一切眾生，將他們安置在善逝（Sugata，佛陀的稱號）之道上。』 這時，世尊登上光味菩薩所化現的寶階之上的缽頭摩（Padma，蓮花）寶座。如來佛坐定之後，遍觀十方一切大眾，告訴魔王說：『你現在應當在此感到歡喜，因為由於你的因緣，今天才能有如此盛大的法會。』當佛陀宣說此法時，無量無數的眾生，今生來世都將得到解脫，脫離處胎、災殃、橫禍、衰老和死亡這四種生死流轉，普遍得到解脫，安住在吉祥的道路上，並且能夠獲得如同虛空一般的智慧。『魔王！你現在是這裡的首領，要讓所有眾生的善根增長。魔王！你可以請求我宣說佛法。』
【English Translation】 English version: Bachi, there are also immeasurable and countless sentient beings, each attaining liberation according to their capacity in the three vehicles of Dharma. At that time, Bodhisattva Mahasattva Guangwei, using his divine power, transformed into a seven-jeweled staircase, and spread flowers on it to form a lotus seat, wishing to have the Tathagata ascend this seat. He respectfully bowed and joined his palms towards the Buddha, and spoke this verse: 'The Buddha is the moon of all-knowing wisdom, observing the world's old age, sickness, and death, where beings are drowned in sorrow and suffering. For those beings who are restless in the world, you, Buddha, are the bridge leading them to liberation. The Buddha's gaze encompasses the entire Buddha-land, and countless multitudes are waiting with their palms joined. Please expound the Dharma, reveal the truth you have realized, and break through the afflictions of sentient beings. You possess unparalleled skillful wisdom, please universally manifest it here. May the Buddha ascend the lotus seat, and universally rain down the great Dharma rain. All the Buddhas of the ten directions, as well as other great wise immortals, will bear witness for you, Buddha. Muni (Shakyamuni Buddha's title), Indra (King of Gods), subdued the great demon king, understanding that self-nature is empty and non-existent, knowing that all dharmas are like empty space. Remembering your past vows, please turn the unsurpassed Dharma wheel, and now rescue those who are drowning in the four streams of birth and death. Lion King among humans, Buddha, you have now realized this truth, please lead beings across the sea of the three realms (desire realm, form realm, formless realm). The unsurpassed Dharma spoken by you, Buddha, can remove the sins and defilements of sentient beings. World Honored One, you possess great wisdom, able to benefit all sentient beings, placing them on the path of the Sugata (Buddha's title).' At this time, the World Honored One ascended the Padma (lotus) seat on the jeweled staircase transformed by Bodhisattva Guangwei. After the Tathagata was seated, he looked upon all the multitudes in the ten directions and said to the demon king: 'You should now rejoice here, because due to your cause, we have this grand Dharma assembly today.' When the Buddha expounded this Dharma, immeasurable and countless sentient beings, in this life and future lives, will attain liberation, escaping the four streams of birth, calamity, misfortune, old age, and death, universally attaining liberation, dwelling on the auspicious path, and also gaining wisdom like empty space. 'Demon King! You are now the leader here, to make the good roots of all sentient beings grow. Demon King! You may request me to expound the Dharma.'
法，令此眾中高慢眾生，度諸流故而為說法。」
是時，魔王說如是偈：
「瞿曇若無過， 及無瞋慢者， 云何驚動我， 今此說大法？ 若有此瞋慢， 云何得解脫？ 我今未審知， 牟尼為我說。」
爾時，世尊即以偈頌答魔王曰：
「我處十月胎， 同彼人中事， 汝魔欲害我， 我都無穢憎。 我忍度諸惡， 穢惡悉無餘， 我既出生已， 汝復動大地， 雨石來害我。 復欲斷我乳， 令乳速干竭， 無量不愛事， 何種而不作？ 我住禪定時， 遣諸女惱我； 我又乞食時， 障他令不施， 請我作國王， 令我輪生死。 逾城出家時， 復令夜黑暗， 兵眾圍繞城， 是皆汝所作。 我乘神通往， 復放大風雨， 令地為𡏞坑， 沙石高滿路； 我住寂靜林， 現作畏惡聲， 于彼苦行處， 吹作切寒風。 在河欲度處， 汝復放暴流； 現作猛師子， 復欲令殺我。 我欲飲食時， 汝以毒和食； 我往菩提樹， 雨下金剛雹， 刀箭雨器仗， 袈裟法衣服， 悉欲令涂污。 我處金剛座， 利益諸眾生， 彼時汝亦遣， 諸女來惱我。 汝並將軍眾， 不憶
【現代漢語翻譯】 現代漢語譯本：佛陀爲了讓這些高傲的眾生能夠超越生死輪迴，才為他們宣講佛法。 這時，魔王說了這樣的偈語： 『瞿曇（佛陀的姓氏）如果沒有任何過錯，也沒有嗔恨和傲慢，為什麼還要驚動我，現在宣講如此大法？如果他有嗔恨和傲慢，又怎麼能獲得解脫？我現在還不明白，請牟尼（佛陀的稱號）為我解說。』 那時，世尊（佛陀的稱號）就用偈語回答魔王說： 『我像普通人一樣在母胎中待了十個月，你這個魔王想加害我，但我對你沒有任何厭惡和憎恨。我忍受並超越了各種邪惡，所有的污穢和邪惡都已徹底消除。我出生后，你又震動大地，降下石頭來傷害我，還想斷絕我的乳汁，讓乳汁迅速乾涸，你做了無數不友好的事情，還有什麼沒做？當我入定時，你派來各種女人來擾亂我；當我乞食時，你又阻礙他人佈施，還請我做國王，讓我繼續在生死輪迴中。當我逾越城墻出家時，你又讓夜晚變得黑暗，讓軍隊包圍城市，這些都是你做的。我憑藉神通離開，你又放出大風雨，讓地面變成坑洼，沙石堆滿道路；我住在寂靜的樹林里，你製造可怕的聲音，在苦行的地方，你吹來刺骨的寒風。在我要過河的時候，你又放出洶涌的洪水；你還變成兇猛的獅子，想要殺害我。當我要吃飯時，你用毒藥摻入食物；當我前往菩提樹下時，你降下金剛冰雹，刀箭和各種武器，想要玷污我的袈裟和法衣。我坐在金剛座上，爲了利益眾生，那時你又派來各種女人來擾亂我。你和你的軍隊，難道不記得嗎？』
【English Translation】 English version: The Buddha teaches the Dharma in order to lead these arrogant beings beyond the cycle of birth and death. At that time, the Mara (demon king) spoke this verse: 'If Gautama (Buddha's family name) has no faults, and no anger or arrogance, why does he disturb me, now preaching such great Dharma? If he has anger and arrogance, how can he attain liberation? I do not yet understand, please Muni (Buddha's title) explain it to me.' Then, the World Honored One (Buddha's title) replied to the Mara with a verse: 'I stayed in the womb for ten months like ordinary people, you Mara wanted to harm me, but I have no aversion or hatred towards you. I endured and transcended all evils, all defilements and evils have been completely eliminated. After I was born, you shook the earth again, sent down stones to harm me, and also wanted to cut off my milk, making it dry up quickly. You did countless unfriendly things, what haven't you done? When I was in meditation, you sent various women to disturb me; when I was begging for food, you hindered others from giving, and also asked me to be a king, to keep me in the cycle of birth and death. When I went out of the city to become a monk, you made the night dark, and had the army surround the city, all of these were done by you. I left by supernatural power, you released great wind and rain, making the ground uneven, and the roads full of sand and stones; I lived in a quiet forest, you created terrible sounds, in the place of ascetic practice, you blew piercingly cold winds. When I was about to cross the river, you released raging floods; you also transformed into a fierce lion, wanting to kill me. When I was about to eat, you poisoned my food; when I went to the Bodhi tree, you sent down diamond hail, swords, arrows, and various weapons, wanting to defile my robe and Dharma clothes. I sat on the diamond seat, for the benefit of all beings, at that time you also sent various women to disturb me. You and your army, don't you remember?'
害我時， 我無微塵意， 于汝作惱亂。 我證無上道， 已曾降伏汝， 汝今乃無恥， 復說是惡語。 往以惡方便， 惱大迦葉等， 無量眾生善， 汝皆所滅壞。 汝既無悲憐， 今復欲害我， 我入城乞食， 復放兇醉象， 調達放大石， 三月食大麥， 孫陀羅惡聲， 火坑惡毒食， 是皆汝所作， 決定重惡業。 汝昔向道樹， 威力並軍眾， 以無量刀箭， 持來欲害我， 不動我一毛， 何故覆住此？ 如為醉毒涂， 起發俱胝魔， 那由他眾生， 來滿此佛剎。 如是證知我， 我住慈悲心， 憐愍於一切。 而汝常於我， 極作惡障礙。 此諸牟尼尊， 因陀羅牛王， 悉現證知我。 我今于惡時， 施作于佛事， 我為眾生故， 住于解脫心， 縱汝加諸惡， 我終不捨忍。 我無嫉妒意， 穢惡諸過患， 我為隨攝汝， 如是常勤勞。 我欲寂滅汝， 今應請我說， 甘露第一法， 令三界寂滅。 為汝除惡業， 汝速清凈意， 於我生依怙。 我常清凈心， 欲令汝解脫， 汝常懷噁心， 應當舍惡見， 意作清凈信。 汝今當覺知， 不久得授記。
【現代漢語翻譯】 現代漢語譯本 當你們傷害我時，我心中沒有一絲一毫的嗔恨，沒有對你們產生任何惱怒。我已證得無上正道，早已降伏了你們。你們現在卻如此放肆，再次說出這些惡毒的話語。 過去你們用惡劣的手段，惱害大迦葉（Mahākāśyapa，佛陀十大弟子之一）等人，你們滅壞了無數眾生的善根。 你們既然沒有絲毫的悲憫之心，現在又想來加害我。我進城乞食時，你們放出兇猛的醉象；提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）投擲巨石；你們讓我三個月只能吃大麥；孫陀羅（Sundara，提婆達多的妻子）發出惡毒的詛咒；你們還準備了火坑和有毒的食物，這些都是你們所為，你們必定會遭受深重的惡業報應。 過去你們在菩提樹下，帶著強大的軍隊，拿著無數的刀箭，想要傷害我，卻連我的一根毫毛都未能動搖，為何現在還要執迷不悟？ 就像被醉毒所迷惑一樣，你們發動了無數的魔軍，無數的眾生充滿了這個佛剎（Buddhakṣetra，佛陀的國土）。 你們應該知道，我安住于慈悲之心，憐憫一切眾生。而你們卻總是對我製造種種惡劣的障礙。這些牟尼（Muni，佛陀的稱號）尊者，因陀羅（Indra，帝釋天）和牛王，都親眼見證了我的慈悲。 我如今在惡劣的時代，行持佛陀的事業。爲了眾生的緣故，我安住于解脫之心，即使你們對我施加種種惡行，我最終也不會捨棄忍辱。 我沒有嫉妒之心，也沒有任何污穢的過患。我爲了攝受你們，常常如此勤勞。我想要寂滅你們的煩惱，現在應該請我來說法，這甘露般的第一法，能令三界（欲界、色界、無色界）寂滅。 爲了消除你們的惡業，你們應該儘快清凈自己的心意，對我生起依怙之心。我常常保持清凈的心，想要讓你們解脫。你們卻常常懷著噁心，應當捨棄惡見，心中生起清凈的信心。 你們現在應當覺悟，不久之後你們將會得到授記（Vyākaraṇa，佛陀對弟子未來成佛的預言）。
【English Translation】 English version When you harmed me, I had not the slightest intention of anger, nor did I feel any disturbance towards you. I have attained the supreme path, and I have already subdued you. Yet now you are so audacious, speaking such evil words again. In the past, you used evil means to trouble Mahākāśyapa (one of the Buddha's ten great disciples) and others, and you destroyed the good roots of countless beings. Since you have no compassion, you now seek to harm me again. When I went into the city for alms, you released a fierce drunken elephant; Devadatta (the Buddha's cousin who later betrayed him) threw a large stone; you made me eat only barley for three months; Sundara (Devadatta's wife) uttered evil curses; you also prepared a fire pit and poisonous food. All these were your actions, and you will surely suffer heavy karmic retribution. In the past, under the Bodhi tree, you came with a powerful army, holding countless swords and arrows, intending to harm me, yet you could not move even a single hair on my body. Why do you still persist in this delusion? Like being deluded by drunken poison, you mobilized countless demon armies, and countless beings filled this Buddhakṣetra (Buddha's land). You should know that I abide in a heart of compassion, pitying all beings. Yet you always create various evil obstacles for me. These Muni (a title for the Buddha) honored ones, Indra (the king of gods), and the bull king have all witnessed my compassion. Now, in this evil age, I am carrying out the work of the Buddha. For the sake of all beings, I abide in a heart of liberation. Even if you inflict all kinds of evil upon me, I will never abandon patience. I have no jealousy, nor any defiled faults. I am always diligent in trying to gather you in. I wish to pacify your afflictions, and now you should ask me to speak the Dharma, this first Dharma like nectar, which can pacify the three realms (the desire realm, the form realm, and the formless realm). To eliminate your evil karma, you should quickly purify your minds and develop a sense of refuge in me. I always maintain a pure heart, wishing to liberate you. Yet you always harbor evil intentions. You should abandon your evil views and generate pure faith in your hearts. You should now awaken, for soon you will receive a prediction (Vyākaraṇa, a prophecy of future Buddhahood).
」
爾時，魔王復于佛所倍增瞋恨，從此欲去自知五縛，即欲出於可畏之聲復不能出，以己瞋力發熱毒氣，其氣猛盛欲害如來。
是時，世尊以慈善力，變此惡氣為蘇摩那華蓋，普遍十方一切佛剎，於一切諸佛壽命安隱現說法者，蘇摩那蓋於虛空中近佛頂住。
時彼佛剎所有菩薩摩訶薩各各請問：「今此華蓋從何而來？是誰神力之所變化？」
時彼諸佛各答所問諸菩薩言：「諸善男子！彼有世界名曰薩訶，五濁不凈，有佛世尊，名釋迦如來、阿羅訶、三藐三佛陀。以本願力故，成阿耨多羅三藐三菩提已，現在說法。為欲摧滅諸魔境界力故；豎立一切諸佛力無所畏佛境界故；一切諸佛教法三寶種燈令久住故；一切善根增長故，以精進神力變化降伏一切外道之怨故；一切驚怖不吉諍論，惡夢惡相內外怨敵，斗諍繫縛言訟不和，水旱荒儉非時之雨，寒熱風濕疫氣病癘，惡聲銷滅故；一切天、龍、夜叉、人、非人等悉令迴向故；一切剎利亦令迴向故；一切四姓誨以法義，然智慧炬示以正路故；一切家宅城邑聚落人主斷事，國王王宮市廛之處，悉令迴向故；一切星耀晝夜度數，半月一月時節年歲，悉皆正行故；一切五穀華果藥草，悉皆成熟故；一切工巧生業處所，不令散失所作成就故；一切身口意業過
【現代漢語翻譯】 現代漢語譯本 當時，魔王對佛陀更加憎恨，想要離開，卻發現自己被五種束縛所困，想要發出可怕的聲音卻發不出來。他用自己的嗔恨之力發出熾熱的毒氣，這毒氣猛烈地想要傷害如來。 這時，世尊用慈悲的力量，將這惡氣轉變為蘇摩那（一種香花）花蓋，遍佈十方一切佛剎，在一切諸佛的壽命安穩時顯現說法。蘇摩那花蓋在虛空中靠近佛頂停留。 當時，那個佛剎的所有菩薩摩訶薩各自請問：『現在這個花蓋是從哪裡來的？是誰的神力所變化？』 當時，那些佛陀各自回答所問的菩薩們說：『各位善男子！有一個世界名叫薩訶（娑婆世界），五濁不凈，那裡有一位佛世尊，名叫釋迦如來（釋迦牟尼佛）、阿羅訶（應供）、三藐三佛陀（正等覺）。他以本願力的緣故，成就阿耨多羅三藐三菩提（無上正等正覺）后，現在正在說法。爲了摧毀諸魔的境界力量；爲了豎立一切諸佛的無所畏懼的佛境界；爲了使一切諸佛教法三寶的燈火長久住世；爲了使一切善根增長；爲了用精進的神力變化降伏一切外道的怨敵；爲了使一切驚恐、不吉、爭論、惡夢、惡相、內外怨敵、鬥爭、束縛、言語爭訟不和、水旱災荒、非時之雨、寒熱風濕、瘟疫疾病、惡聲消滅；爲了使一切天、龍、夜叉、人、非人等都回心向善；爲了使一切剎利（貴族）也迴心向善；爲了用佛法教誨一切四姓（婆羅門、剎帝利、吠舍、首陀羅），點燃智慧的火炬，指示正路；爲了使一切家宅、城邑、聚落、人主斷事、國王王宮、市場之處，都回心向善；爲了使一切星辰的執行、晝夜的度數、半月一月、時節年歲，都正常執行；爲了使一切五穀、花果、藥草，都成熟；爲了使一切工巧、生業的場所，不散失，所作的都能成就；爲了使一切身口意業的過失
【English Translation】 English version At that time, the demon king became even more hateful towards the Buddha. He wanted to leave, but realized he was bound by five fetters. He tried to utter a terrifying sound but could not. Using his power of anger, he emitted scorching poisonous gas, which fiercely sought to harm the Tathagata. At this moment, the World Honored One, with his power of loving-kindness, transformed this evil gas into a canopy of Sumanas flowers, which spread throughout all Buddha-lands in the ten directions. It appeared when all Buddhas were dwelling peacefully and teaching the Dharma. The Sumanas canopy remained in the void, near the Buddha's crown. Then, all the Bodhisattva-Mahasattvas in that Buddha-land each asked: 'Where did this flower canopy come from? Whose divine power transformed it?' Then, those Buddhas each answered the Bodhisattvas' questions, saying: 'Good men! There is a world called Saha (the world of endurance), which is impure with the five turbidities. There is a Buddha World Honored One named Shakya Tathagata (Shakyamuni Buddha), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). Due to his original vows, after attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), he is now teaching the Dharma. It is to destroy the power of the demons' realms; to establish the fearless Buddha realm of all Buddhas; to make the lamp of the Three Jewels of all Buddha's teachings last long; to increase all good roots; to use the power of diligent transformation to subdue all the enemies of external paths; to eliminate all fear, inauspiciousness, disputes, bad dreams, evil omens, internal and external enemies, conflicts, bondage, verbal disputes, disharmony, droughts, floods, untimely rain, cold, heat, dampness, epidemics, diseases, and evil sounds; to make all devas, dragons, yakshas, humans, non-humans, etc., turn towards the good; to make all Kshatriyas (warriors) also turn towards the good; to teach all four castes (Brahmins, Kshatriyas, Vaishyas, Shudras) with the Dharma, light the torch of wisdom, and show the right path; to make all homes, cities, villages, rulers' judgments, royal palaces, and market places turn towards the good; to make all the movements of the stars, the degrees of day and night, half-months, months, seasons, and years, all run correctly; to make all grains, flowers, fruits, and medicinal herbs ripen; to make all crafts and livelihoods not be lost, and all that is made be accomplished; to make all the faults of body, speech, and mind
患悉得銷滅故；善作籌量念慧總持，勇猛無畏色相樂說，悉皆增長故；一切法無障明覺四聖種法作受持故；光顯大乘增長菩薩摩訶薩，安慰阿毗跋致地金剛心作護持故；作十地一味故；解無生法忍，受佛職建立菩提故；所化眾生如所隨攝轉大法輪，大悲普覆一切眾生，住波羅蜜，住無上道，雨於法雨，以法滋味充足眾生故；滿足一切諸佛之事，解脫一切四魔境界故；建立無餘涅槃之界故。有陀羅尼印，名金剛摧碎心高緣法等句入差別記，欲說故。
「一切過去如來、阿羅訶、三藐三佛陀，名金剛摧碎心高緣法等句陀羅尼印入差別記，受持互相隨喜；及現在十方諸佛住世壽命將養，一切諸佛亦說彼金剛摧碎心高緣法等句陀羅尼印入差別記，現說受持互相隨喜。于未來世十方世界，諸餘如來、阿羅訶、三藐三佛陀，所有諸佛當出於世，亦說此金剛摧碎心高緣法等句陀羅尼印入差別記，亦當說受持互相隨喜。」
爾時，彼諸佛剎所有菩薩各各請佛，白言：「世尊！此是何法？我昔未聞金剛摧碎心高緣法等句陀羅尼印入差別記，能作如是無量利益，能具足如是不可思議法利，能作一切法無障礙明，乃至寂滅。」諸佛世尊說此金剛摧碎心高緣法等句陀羅尼印入差別記時，一切魔力境界磨滅，乃至於彼無餘涅槃而般涅
【現代漢語翻譯】 現代漢語譯本 因為疾病的痛苦得以消除；因為善於籌劃、思量、憶念、智慧和總持（dharani，陀羅尼，總攝憶持之意），以及勇猛無畏、色相莊嚴、樂於說法等功德都得到增長；因為受持一切法無障礙的明覺和四聖種法；因為光顯大乘，增長菩薩摩訶薩（bodhisattva mahāsattva，菩薩中的大菩薩），安慰阿毗跋致地（avaivartika-bhūmi，不退轉地）的金剛心，並加以護持；因為成就十地（daśa-bhūmi，菩薩修行的十個階段）的同一境界；因為理解無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟），接受佛的職位，建立菩提（bodhi，覺悟）；因為所教化的眾生能夠隨其根性轉大法輪（dharma-cakra，佛陀的教法），以大悲心普遍覆蓋一切眾生，安住于波羅蜜（pāramitā，到達彼岸的方法），安住于無上道，降下法雨，以法的滋味充足眾生；因為圓滿一切諸佛的事業，解脫一切四魔（catvāro māraḥ，四種障礙修行的魔）的境界；因為建立無餘涅槃（nirvāṇa，寂滅）的境界。有陀羅尼印（dhāraṇī-mudrā，具有守護力量的咒印），名為金剛摧碎心高緣法等句入差別記，想要宣說。 『一切過去如來（tathāgata，佛的稱號之一）、阿羅訶（arhat，斷盡煩惱的聖者）、三藐三佛陀（samyak-saṃbuddha，正等覺者），名為金剛摧碎心高緣法等句陀羅尼印入差別記，受持並互相隨喜；以及現在十方諸佛住世，壽命將盡，一切諸佛也宣說彼金剛摧碎心高緣法等句陀羅尼印入差別記，現在宣說、受持並互相隨喜。在未來世十方世界，其餘如來、阿羅訶、三藐三佛陀，所有諸佛將要出現於世，也宣說此金剛摧碎心高緣法等句陀羅尼印入差別記，也應當宣說、受持並互相隨喜。』 那時，那些佛剎（buddha-kṣetra，佛所教化的世界）的所有菩薩各自請問佛，說道：『世尊！這是什麼法？我過去從未聽聞金剛摧碎心高緣法等句陀羅尼印入差別記，能產生如此無量的利益，能具足如此不可思議的法利，能使一切法無障礙明，乃至寂滅。』諸佛世尊宣說此金剛摧碎心高緣法等句陀羅尼印入差別記時，一切魔力境界都磨滅，乃至進入彼無餘涅槃而般涅槃（parinirvāṇa，完全的寂滅）。
【English Translation】 English version Because the suffering of illness is extinguished; because skillful planning, contemplation, mindfulness, wisdom, and dharani (a mnemonic device, a type of spell) are well cultivated, and because courage, fearlessness, beautiful form, and the joy of teaching are all increased; because one upholds the unobstructed clarity of all dharmas and the four noble lineages; because one illuminates the Mahayana, increases the bodhisattva mahasattvas (great bodhisattvas), comforts the vajra (diamond) mind of the avaivartika-bhumi (the stage of non-retrogression), and protects it; because one achieves the oneness of the ten bhumis (ten stages of bodhisattva practice); because one understands the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), receives the position of a Buddha, and establishes bodhi (enlightenment); because the beings who are to be converted can turn the great dharma-cakra (wheel of dharma, the Buddha's teachings) according to their capacities, with great compassion covering all beings, abiding in paramita (perfections), abiding in the supreme path, raining down the dharma rain, and satisfying beings with the taste of dharma; because one fulfills all the deeds of all Buddhas, liberates from all the realms of the four maras (four demons that hinder practice); because one establishes the realm of nirvana (extinction of suffering) without remainder. There is a dharani-mudra (a seal of power) called the Vajra Crushing Heart High-Condition Dharma Phrase Entry Differentiation Record, which is about to be spoken. 'All past tathagatas (one who has thus gone, an epithet of the Buddha), arhats (worthy ones), samyak-sambuddhas (perfectly enlightened ones), named the Vajra Crushing Heart High-Condition Dharma Phrase Dharani-Mudra Entry Differentiation Record, uphold and mutually rejoice; and the present Buddhas of the ten directions, dwelling in the world, their lifespans coming to an end, all Buddhas also speak of that Vajra Crushing Heart High-Condition Dharma Phrase Dharani-Mudra Entry Differentiation Record, now speaking, upholding, and mutually rejoicing. In the future worlds of the ten directions, the remaining tathagatas, arhats, samyak-sambuddhas, all the Buddhas who will appear in the world, will also speak of this Vajra Crushing Heart High-Condition Dharma Phrase Dharani-Mudra Entry Differentiation Record, and should also speak, uphold, and mutually rejoice.' At that time, all the bodhisattvas in those buddha-ksetras (Buddha-fields) each asked the Buddha, saying: 'World Honored One! What is this dharma? I have never before heard of the Vajra Crushing Heart High-Condition Dharma Phrase Dharani-Mudra Entry Differentiation Record, which can produce such immeasurable benefits, can possess such inconceivable dharma benefits, can make all dharmas unobstructed and clear, even to nirvana.' When the World Honored Buddhas spoke of this Vajra Crushing Heart High-Condition Dharma Phrase Dharani-Mudra Entry Differentiation Record, all the realms of demonic power were extinguished, even to entering parinirvana (complete nirvana) without remainder.
槃。于諸眾生無量利益無量安樂，為欲憐愍一切世間，利益安樂無量天人眾生聚故。
時彼諸佛告彼菩薩作如是言：「善男子！我亦共汝往彼娑婆世界，釋迦如來、阿羅訶、三藐三佛陀之所住處。所有十方現在世尊壽命將養，諸餘世界彼諸世尊，共一切菩薩前後圍繞，並聲聞僧俠侍於前。彼諸世尊亦當往彼釋迦如來大集會所，彼釋迦如來共諸佛，亦當說此金剛摧碎心高緣法等句陀羅尼印入差別記，當共受持，當互隨喜，利益眾生遮惡業行，為滿賢行滿無上智故。一切諸佛今悉集彼，與諸菩薩聲聞僧等圍繞夾侍，今悉現前在彼佛所。若汝欲得此金剛摧碎心高緣法等句陀羅尼印入差別記，應往彼聽，及欲供養無量無數恒河沙等之所譬喻一切佛剎諸佛世尊。一時、現在及欲見彼，昔所未見諸佛境界、菩薩境界、諸天境界、諸魔境界、佛剎莊嚴之所嚴飾，及欲見彼昔所未見無量佛集者，今正是時。可共我等往彼世界釋迦如來所住之處大集法會。」
時彼菩薩摩訶薩各白佛言：「如是，如是。大德世尊！我等當與如來俱往彼處娑婆世界釋迦如來所集法會。于彼佛所昔所未聞，為聽彼法金剛摧碎心高緣法等句陀羅尼印入差別記故。我等於彼無量無數諸佛世尊，一時一集住世將養者得供養故，及聞彼法。我等於娑婆世界
【現代漢語翻譯】 現代漢語譯本：
（佛陀）爲了給予一切眾生無量的利益和安樂，爲了憐憫一切世間，爲了利益和安樂無量的天人眾生聚集的緣故（而宣說此法）。 當時，那些佛陀告訴那些菩薩說：『善男子！我們也和你一起前往那個娑婆世界（Saha world），釋迦如來（Sakyamuni Tathagata）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyak-sambuddha，正等覺）所居住的地方。所有十方現在世的世尊都在那裡護持壽命，其他世界的那些世尊，與一切菩薩前後圍繞，並有聲聞僧（Sravaka Sangha）侍立在旁。那些世尊也將前往釋迦如來（Sakyamuni Tathagata）的大法會，釋迦如來（Sakyamuni Tathagata）將與諸佛一起宣說這個金剛摧碎心高緣法等句陀羅尼印入差別記（Vajra-cchidana-hrdaya-pratityasamutpada-dharani-mudra-pravesa-visesa-jnana），他們將共同受持，互相隨喜，利益眾生，遮止惡業行為，爲了圓滿賢行，圓滿無上智慧的緣故。一切諸佛現在都聚集在那裡，與諸菩薩、聲聞僧等圍繞侍立，現在都顯現在那個佛陀的處所。如果你想得到這個金剛摧碎心高緣法等句陀羅尼印入差別記（Vajra-cchidana-hrdaya-pratityasamutpada-dharani-mudra-pravesa-visesa-jnana），應該前往那裡聽聞，以及想要供養無量無數恒河沙數所能比喻的一切佛剎的諸佛世尊。同時、現在，以及想要見到那些過去未曾見過的諸佛境界、菩薩境界、諸天境界、諸魔境界、佛剎莊嚴的裝飾，以及想要見到那些過去未曾見過的無量佛陀聚集的人，現在正是時候。可以和我們一起前往那個世界釋迦如來（Sakyamuni Tathagata）所居住的地方的大集法會。』 當時，那些菩薩摩訶薩（Bodhisattva-mahasattva）各自對佛說：『是的，是的。大德世尊！我們應當與如來一起前往那個娑婆世界（Saha world）釋迦如來（Sakyamuni Tathagata）所聚集的法會。爲了在那個佛陀的處所聽聞過去未曾聽聞的法，金剛摧碎心高緣法等句陀羅尼印入差別記（Vajra-cchidana-hrdaya-pratityasamutpada-dharani-mudra-pravesa-visesa-jnana）的緣故。我們可以在那裡供養無量無數諸佛世尊，他們同時聚集住世護持壽命，並聽聞那個法。我們可以在娑婆世界（Saha world）』
【English Translation】 English version:
(The Buddha) for the sake of giving immeasurable benefits and happiness to all sentient beings, for the sake of compassion for all the world, for the sake of benefiting and bringing happiness to the immeasurable assembly of gods and humans. At that time, those Buddhas said to those Bodhisattvas: 'Good men! We will also go with you to that Saha world, the place where Sakyamuni Tathagata, Arhat, Samyak-sambuddha dwells. All the World Honored Ones of the ten directions who are present are there to maintain their life spans, and those World Honored Ones of other worlds, surrounded by all the Bodhisattvas, with the Sravaka Sangha standing by. Those World Honored Ones will also go to the great Dharma assembly of Sakyamuni Tathagata, and Sakyamuni Tathagata will, together with all the Buddhas, expound this Vajra-cchidana-hrdaya-pratityasamutpada-dharani-mudra-pravesa-visesa-jnana. They will jointly uphold it, rejoice in each other, benefit sentient beings, prevent evil actions, for the sake of fulfilling virtuous conduct and fulfilling supreme wisdom. All the Buddhas are now gathered there, surrounded by Bodhisattvas, Sravaka Sangha, etc., and are now present at that Buddha's place. If you wish to obtain this Vajra-cchidana-hrdaya-pratityasamutpada-dharani-mudra-pravesa-visesa-jnana, you should go there to listen, and also wish to make offerings to the immeasurable and countless Buddhas of all Buddha-lands, which can be compared to the sands of the Ganges River. At the same time, now, and also wish to see those realms of Buddhas, realms of Bodhisattvas, realms of gods, realms of demons, and the adornments of the Buddha-lands, which you have never seen before, and also wish to see those immeasurable Buddhas gathered together, which you have never seen before, now is the time. You can go with us to the great Dharma assembly in that world where Sakyamuni Tathagata dwells.' At that time, those Bodhisattva-mahasattvas each said to the Buddha: 'Yes, yes. Great Virtuous World Honored One! We should go with the Tathagata to that Dharma assembly gathered by Sakyamuni Tathagata in the Saha world. For the sake of hearing the Dharma that has never been heard before at that Buddha's place, the Vajra-cchidana-hrdaya-pratityasamutpada-dharani-mudra-pravesa-visesa-jnana. We can make offerings there to the immeasurable and countless World Honored Ones, who are gathered together at the same time to maintain their life spans, and hear that Dharma. We can in the Saha world'
，得見彼四種神通境界嚴飾普莊嚴事。及見彼大集法會莊嚴。我等若往彼佛剎說陀羅尼時，得容止處不？及得承事供養彼佛聽法以不？又彼如是所集徒眾菩薩摩訶薩得供養不？」
時彼諸佛各各告彼諸大菩薩摩訶薩及大聲聞，作如是言：「諸善男子！汝等莫疑于彼世界有容止處不？何以故？諸佛境界入無邊平等智巧，無邊成熟眾生，無邊廣博空處。諸善男子！彼釋迦如來大巧方便具足。善男子！所有眾生、眾生界所攝者，但界入所依處。彼諸眾生，若一一眾生，假使如須彌等身，彼釋迦如來，能令一切無量眾生，如是等身入芥子中。一一眾生所居之處，皆得廣博空處，遠不相見一切眾生，如是大身入一芥子，而不覺知有增減相。
「複次，善男子！所有地界是堅䩕者，釋迦如來悉能令彼一切地界入一最細鄰虛塵中，彼大地微塵亦不覺知有增減相，是名如來巧方便智，如是具足。
「複次，善男子！一切水界所有津潤，釋迦如來，悉能令彼一切水界入一最細毛端之中，彼一毛端一切水界，亦不覺知有增減相。
「複次，善男子！一切火界所有暖相，悉能令彼一切三世所有火界入一最細鄰虛塵中，而彼火界入細微塵行自境界，猶如廣博虛空之處。
「複次，善男子！所有風界可覺者，釋迦
【現代漢語翻譯】 現代漢語譯本：能見到那四種神通境界莊嚴普照的事蹟，以及見到那大法會莊嚴的景象。我們如果去那個佛剎宣說陀羅尼時，能有容身之處嗎？能有機會承事供養那尊佛並聽聞佛法嗎？還有，那些聚集在那裡的菩薩摩訶薩們能得到供養嗎？ 當時，那些佛陀各自告訴那些大菩薩摩訶薩和大聲聞們，這樣說道：『各位善男子！你們不要懷疑那個世界是否有容身之處。為什麼呢？諸佛的境界進入無邊的平等智慧，能無邊地成熟眾生，擁有無邊廣闊的空間。各位善男子！那位釋迦如來（釋迦牟尼佛）具有大巧方便。善男子！所有眾生，凡是被眾生界所包含的，都只是界入所依之處。那些眾生，即使每一個眾生都擁有像須彌山（佛教中的聖山）一樣巨大的身體，釋迦如來也能讓一切無量眾生，擁有如此巨大的身體，進入芥子之中。每一個眾生所居住的地方，都能得到廣闊的空間，彼此之間遙遠而不能相見。如此巨大的身體進入一粒芥子，卻不覺得有任何增減。』 『再者，善男子！所有地界堅硬的部分，釋迦如來都能讓它們全部進入一粒最細微的鄰虛塵中，而那大地微塵也不會覺得有任何增減，這叫做如來的巧妙方便智慧，如此具足。』 『再者，善男子！一切水界所有濕潤的部分，釋迦如來都能讓它們全部進入一根最細微的毛端之中，而那一毛端中的一切水界，也不會覺得有任何增減。』 『再者，善男子！一切火界所有溫暖的現象，都能讓它們全部進入一粒最細微的鄰虛塵中，而那火界進入細微塵中，仍然在自己的境界中執行，就像廣闊的虛空一樣。』 『再者，善男子！所有風界可以被感知的部分，釋迦
【English Translation】 English version: 'and see those four kinds of miraculous power realms, adorned with universal splendor, and see the grandeur of that great assembly. If we go to that Buddha-land to proclaim Dharani, will there be a place for us to stay? Will we have the opportunity to serve and make offerings to that Buddha and listen to the Dharma? Furthermore, will those Bodhisattva Mahasattvas gathered there receive offerings?' At that time, those Buddhas each told those great Bodhisattva Mahasattvas and great Sravakas, saying: 'Good men! Do not doubt whether there is a place to stay in that world. Why? The realms of the Buddhas enter into boundless, equal wisdom, endlessly maturing sentient beings, and possessing boundless, vast space. Good men! That Shakyamuni Tathagata (Buddha Shakyamuni) is fully endowed with great skillful means. Good men! All sentient beings, those included within the realm of sentient beings, are merely places where realms enter and rely. Those sentient beings, even if each one has a body as large as Mount Sumeru (a sacred mountain in Buddhism), Shakyamuni Tathagata can cause all immeasurable sentient beings, with such large bodies, to enter into a mustard seed. Each sentient being's dwelling place will have vast space, far apart and unable to see each other. Such large bodies enter a single mustard seed, yet they do not perceive any increase or decrease.' 'Furthermore, good men! All the solid parts of the earth realm, Shakyamuni Tathagata can cause them all to enter into a single, most minute, adjacent-to-emptiness dust particle, and that dust particle of the earth will not perceive any increase or decrease. This is called the Tathagata's skillful means of wisdom, thus fully endowed.' 'Furthermore, good men! All the moist parts of the water realm, Shakyamuni Tathagata can cause them all to enter into a single, most minute hair tip, and all the water realm within that hair tip will not perceive any increase or decrease.' 'Furthermore, good men! All the warm phenomena of the fire realm, can cause them all to enter into a single, most minute, adjacent-to-emptiness dust particle, and that fire realm, entering into the minute dust, still operates within its own realm, like a vast expanse of space.' 'Furthermore, good men! All the perceptible parts of the wind realm, Shakya'
如來悉能令彼一切風界入一毛孔，彼一切風於一毛孔行自境界，猶如廣博虛空之處。
「複次，善男子！十方佛剎一切眾生及彼四大，釋迦如來悉能令彼入一最細鄰虛塵內，一切眾生並彼四大，行自境界所用之事，猶如虛空不相嬈亂，亦不覺知彼一微塵有增減相，是名如來巧方便智，如是具足。
「複次，善男子！乃至三世所攝眾生，六入行取愿持語言，音聲文字言說三行，作業陰界分別長養，種種所作。彼一切眾生往昔已來，三世所攝六趣生死起滅，乃至一切眾生三世所攝，過剎那，羅婆、牟忽多者，乃至一切眾生三世所攝，乃至及一切眾生三世所攝受，所受苦樂覺知。彼一切一剎那頃，彼釋迦如來悉能覺知，若干諸相悉具足知，而如來不分別，無分別無思念，如三世際悉知是相。
「善男子！諸佛入境界智方便，平等成熟眾生方便具足。」
爾時，諸佛說釋迦如來如此相時，種種諸方彼諸如來各各徒眾，無量無數百千菩薩，愿智神通勝妙境界，皆度彼岸。
寶星陀羅尼經卷第五 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第六
唐天竺三藏波羅頗蜜多羅譯
陀羅尼品第六之一
爾時，于彼東方之分，有世界名可樂，佛名
【現代漢語翻譯】 現代漢語譯本 如來能夠使所有風界進入一個毛孔，所有風在那個毛孔中按照自己的界限執行，就像廣闊的虛空一樣。 『再者，善男子！十方佛剎的所有眾生以及他們的四大（地、水、火、風），釋迦如來都能使他們進入一個最微小的鄰虛塵中，所有眾生和他們的四大，在自己的界限內活動，就像虛空一樣互不干擾，也不覺得那個微塵有任何增減。這叫做如來的巧妙方便智慧，如此圓滿具足。 『再者，善男子！乃至三世（過去、現在、未來）所包含的眾生，他們的六入（眼、耳、鼻、舌、身、意）的活動、取捨、願望、語言、聲音、文字、言說這三種行為，以及作業、陰界（五蘊、十二處、十八界）的分別、增長，種種所作所為。所有這些眾生從過去到現在，三世所包含的六道生死起滅，乃至一切眾生三世所包含的，超過剎那（極短的時間）、羅婆（瞬間）、牟呼栗多（須臾）的時間，乃至一切眾生三世所包含的，以及一切眾生三世所感受的苦樂覺知。所有這些，在一剎那間，釋迦如來都能覺知，各種不同的現象都完全知曉，而如來不分別，沒有分別，沒有思念，就像對三世的界限都完全知曉一樣。 『善男子！諸佛進入境界的智慧方便，平等成熟眾生的方便都具足。』 當時，諸佛在說釋迦如來如此殊勝的相時，來自各個方向的那些如來各自的徒眾，無數百千菩薩，他們的愿智、神通、殊勝境界，都已到達彼岸。 寶星陀羅尼經卷第五 大正藏第 13 冊 No. 0402 寶星陀羅尼經 寶星陀羅尼經卷第六 唐天竺三藏波羅頗蜜多羅譯 陀羅尼品第六之一 當時，在東方，有一個世界名為可樂，佛名為
【English Translation】 English version The Tathagata is able to cause all the wind realms to enter into one pore, and all the winds operate within that pore according to their own boundaries, just like the vast expanse of space. 'Furthermore, good man! All sentient beings in the Buddha lands of the ten directions, along with their four great elements (earth, water, fire, and wind), Shakyamuni Tathagata is able to cause them to enter into one of the tiniest dust particles adjacent to emptiness. All sentient beings and their four great elements operate within their own boundaries, just like space, without interfering with each other, and they do not perceive any increase or decrease in that tiny dust particle. This is called the Tathagata's skillful means of wisdom, thus fully complete. 'Furthermore, good man! Even the sentient beings encompassed by the three times (past, present, and future), their activities of the six entrances (eye, ear, nose, tongue, body, and mind), their taking and rejecting, their wishes, language, sounds, words, and the three actions of speech, as well as their actions, the distinctions and growth of the aggregates and realms (five aggregates, twelve entrances, and eighteen realms), and all their various actions. All these sentient beings from the past to the present, the arising and ceasing of the six paths of existence encompassed by the three times, even all sentient beings encompassed by the three times, exceeding a kshana (an extremely short time), a lava (a moment), a muhurta (a short period), even all sentient beings encompassed by the three times, and the perception of suffering and joy experienced by all sentient beings encompassed by the three times. All of these, in an instant, Shakyamuni Tathagata is able to perceive, fully knowing all the various phenomena, and the Tathagata does not discriminate, has no discrimination, has no thought, just as he fully knows the boundaries of the three times. 'Good man! The Buddhas' wisdom of entering realms, and their skillful means of equally maturing sentient beings, are all complete.' At that time, as the Buddhas were speaking of Shakyamuni Tathagata's such extraordinary aspects, the disciples of those Tathagatas from various directions, countless hundreds of thousands of Bodhisattvas, their wisdom of vows, their supernatural powers, and their sublime realms, had all reached the other shore. The Fifth Scroll of the Ratnaketu Dharani Sutra Taisho Tripitaka Volume 13, No. 0402, Ratnaketu Dharani Sutra The Sixth Scroll of the Ratnaketu Dharani Sutra Translated by Tripitaka Master Paramita from Tianzhu (India) of the Tang Dynasty Chapter Six, Section One of the Dharani At that time, in the eastern direction, there was a world named Delightful, and a Buddha named
阿閦，與無量無數菩薩摩訶薩俱，諸佛境界種種加護神通力故，於一剎那頃從彼發來，到此釋迦如來、阿羅訶、三藐三佛陀中四天下所住之處。
時阿閦佛，如自所化坐蓮華座。彼諸菩薩摩訶薩亦如己功德神通之力，化作蓮華微妙法座，于蓮華臺向佛而坐。如是東方無量無數微塵等佛剎眾首，諸佛世尊住世將養，于剎那頃，一一如來與無量無數菩薩摩訶薩，百千俱胝那由他聲聞大眾，從彼發來，到此釋迦如來、阿羅訶、三藐三佛陀于中四天下所住之處。彼來大眾如己神通，化作蓮華微妙法座，于蓮華臺向佛而坐。
爾時，于彼南方之分，如來名寶星，乃至廣說，于蓮華臺向佛而坐。
爾時，于彼西方之分，有佛名阿彌陀，乃至廣說，于蓮華臺向佛而坐。
如是北方有佛，名曰鼓音；下方有佛，名毗盧遮那，乃至於彼蓮華臺上，廣說如前。
上方如來名曰智光，與無量無數百千俱胝那由他如恒河沙佛剎微塵等菩薩摩訶薩俱，以諸佛境界種種加護，於一剎那頃從彼發來，到此佛剎中四天下釋迦如來、阿羅訶、三藐三佛陀所住之處。時智光佛到已，如自所化坐蓮華座。彼諸菩薩摩訶薩等既到此已，各各如己所量功德神通之力，化作蓮華微妙法座，于蓮華臺向佛而坐。
時彼十方諸來菩
【現代漢語翻譯】 現代漢語譯本 阿閦（Akshobhya，不動佛），與無量無數的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）一起，憑藉諸佛境界種種加持的神通力，在一剎那間從他們所在之處出發，到達了釋迦如來（Shakyamuni Tathagata）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺者）所處的這個四天下（Chatur-dvipa，四大洲）之地。
當時，阿閦佛如他自己所化現的那樣，坐于蓮花座上。那些菩薩摩訶薩也像他們各自的功德神通之力所能展現的那樣，化現出微妙的蓮花法座，在蓮花臺上向佛而坐。像這樣，東方無量無數如微塵般多的佛剎（Buddha-kshetra，佛土）的眾首，諸佛世尊（Buddha-Bhagavan，佛陀世尊）住世教化，在一剎那間，每一位如來都與無量無數的菩薩摩訶薩，以及百千俱胝那由他（kotinayuta，億兆）聲聞（Shravaka，弟子）大眾，從他們所在之處出發，到達了釋迦如來、阿羅訶、三藐三佛陀所處的這個四天下之地。他們到來時，都像他們各自的神通那樣，化現出微妙的蓮花法座，在蓮花臺上向佛而坐。
那時，在南方，有一位如來名為寶星（Ratnaketu），乃至廣說，他們都在蓮花臺上向佛而坐。
那時，在西方，有一位佛名為阿彌陀（Amitabha），乃至廣說，他們都在蓮花臺上向佛而坐。
像這樣，北方有一位佛，名為鼓音（Dundubhisvara）；下方有一位佛，名為毗盧遮那（Vairocana），乃至他們都在蓮花臺上，廣說如前。
上方有一位如來，名為智光（Jnanaketu），與無量無數百千俱胝那由他如恒河沙佛剎微塵般多的菩薩摩訶薩一起，憑藉諸佛境界種種加持，在一剎那間從他們所在之處出發，到達了這個佛剎中四天下的釋迦如來、阿羅訶、三藐三佛陀所住之處。當時，智光佛到達后，如他自己所化現的那樣，坐于蓮花座上。那些菩薩摩訶薩等到達這裡后，各自像他們所能展現的功德神通之力那樣，化現出微妙的蓮花法座，在蓮花臺上向佛而坐。
當時，十方諸佛菩薩等都來到這裡。
【English Translation】 English version Akshobhya (the Immovable One), together with immeasurable and countless Bodhisattva-Mahasattvas (Great Bodhisattvas), by the power of the various blessings and spiritual abilities of the Buddha realms, in an instant, departed from their respective places and arrived at this place of the four continents (Chatur-dvipa) where Shakyamuni Tathagata, Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One) reside.
At that time, Buddha Akshobhya, as he had manifested himself, sat upon a lotus seat. Those Bodhisattva-Mahasattvas also, according to their respective merits and spiritual powers, manifested exquisite lotus dharma seats, and sat facing the Buddha on the lotus platforms. Likewise, the leaders of immeasurable and countless Buddha-lands (Buddha-kshetra) like dust particles in the east, the World Honored Ones (Buddha-Bhagavan) dwelling in the world, in an instant, each Tathagata, together with immeasurable and countless Bodhisattva-Mahasattvas, and hundreds of thousands of kotinayuta (hundreds of millions) of Shravakas (Disciples), departed from their respective places and arrived at this place of the four continents where Shakyamuni Tathagata, Arhat, and Samyaksambuddha reside. Upon their arrival, they all, according to their respective spiritual powers, manifested exquisite lotus dharma seats, and sat facing the Buddha on the lotus platforms.
At that time, in the southern direction, there was a Tathagata named Ratnaketu (Jewel Banner), and so on, they all sat facing the Buddha on the lotus platforms.
At that time, in the western direction, there was a Buddha named Amitabha (Infinite Light), and so on, they all sat facing the Buddha on the lotus platforms.
Likewise, in the northern direction, there was a Buddha named Dundubhisvara (Drum Sound); in the lower direction, there was a Buddha named Vairocana (Illuminator), and so on, they all sat on the lotus platforms, as described before.
In the upper direction, there was a Tathagata named Jnanaketu (Banner of Wisdom), together with immeasurable and countless hundreds of thousands of kotinayuta Bodhisattva-Mahasattvas, like dust particles of Buddha-lands as numerous as the sands of the Ganges River, by the power of the various blessings of the Buddha realms, in an instant, departed from their respective places and arrived at this place of the four continents in this Buddha-land where Shakyamuni Tathagata, Arhat, and Samyaksambuddha reside. At that time, when Buddha Jnanaketu arrived, as he had manifested himself, he sat upon a lotus seat. Those Bodhisattva-Mahasattvas, upon arriving here, each according to their respective merits and spiritual powers, manifested exquisite lotus dharma seats, and sat facing the Buddha on the lotus platforms.
At that time, all the Buddhas and Bodhisattvas from the ten directions came to this place.
薩普集會者，或有雨于閻浮檀金，為供養事供養世尊，乃至廣作如前所說。或有右繞一切佛剎者，或有渴仰合掌佛前如法聽者，或有以己常所行善根之分思惟住者。
爾時，須菩提童真恭敬合掌，以己神通及佛神力加護持故，於一切佛剎法聲遍滿，說如是偈：
「一切疑斷者， 牟尼月普來， 此昔未見聞， 眾成就悉現。 一切諸佛滿， 及凈戒菩薩， 佛剎如塔廟， 一切皆禮拜。 佛今非無因， 牟尼佛日來， 此土五濁惡， 眾生可穢污。 今當降伏魔， 黑暗黨破壞， 攝受諸善行， 為此今故來。 聽聞寂滅法， 魔眾悉摧散， 生起清凈意， 當得三佛陀。 行於大乘道， 汝應披忍鎧， 及為盡諸惑， 汝聽陀羅尼， 各坐蓮華座。 同聲請導師， 說此擁護法， 攝持一切法， 不退陀羅尼， 為正法久住， 一切障銷滅。」
爾時，無量無數得忍菩薩摩訶薩等，咸共同聲，作如是言：「唯愿世尊坐蓮華座，今大悲者為無上忍大慈所薰，依無畏說攝持一切法，除諸怖畏門，過諸魔道，摧倒魔幢，建立法幢，滅諸煩惱，降一切怨，斷一切疑，入一切智，解脫怖畏，于諸護中為最上護，能示菩薩一切法。所謂若念、若慧
【現代漢語翻譯】 現代漢語譯本 薩普（Sāpǔ，人名）或者用閻浮檀金（Yánfú tán jīn，一種珍貴的金色）下雨，以此供養世尊，乃至廣泛地像前面所說的那樣進行供養。或者有人右繞一切佛剎（fó chà，佛的國土），或者有人渴望地合掌在佛前如法聽法，或者有人用自己平時所修善根的一部分進行思惟安住。 這時，須菩提（Xūpútí，佛陀的弟子）童真恭敬地合掌，憑藉自己的神通和佛的神力加持，使一切佛剎都充滿法音，說了這樣的偈頌： 『一切疑惑斷除者，牟尼（Móuní，佛的稱號）之月普遍到來，這在過去從未見過聽過，大眾的成就都顯現出來。一切諸佛充滿，以及持凈戒的菩薩，佛剎如同塔廟，一切都禮拜。佛陀今日並非無因，牟尼佛日到來，這片土地五濁惡世，眾生可能被污染。現在應當降伏魔，破壞黑暗的黨羽，攝受各種善行，為此今天才來。聽聞寂滅之法，魔眾全部摧散，生起清凈的意念，應當證得三佛陀（sān fótuó，指佛的三種身）。行走在大乘道上，你應當披上忍辱的鎧甲，爲了斷盡一切迷惑，你聽陀羅尼（tuóluóní，咒語），各自坐在蓮花座上。同聲祈請導師，宣說這擁護之法，攝持一切法，不退轉的陀羅尼，爲了正法長久住世，一切障礙都消滅。』 這時，無量無數得到忍的菩薩摩訶薩（púsà móhēsà，大菩薩）等，都同聲說道：『唯愿世尊坐在蓮花座上，現在大悲者被無上忍的大慈所薰陶，依靠無畏宣說攝持一切法，去除各種怖畏之門，超越各種魔道，摧毀魔的旗幟，建立法的旗幟，滅除各種煩惱，降伏一切怨敵，斷除一切疑惑，進入一切智慧，解脫怖畏，在各種護持中是最上的護持，能夠向菩薩展示一切法。所謂若念、若慧』
【English Translation】 English version Sāpǔ (a name), or someone might rain down Jambudvīpa gold (Yánfú tán jīn, a precious type of gold) as an offering to the World Honored One, even extensively performing offerings as described before. Or someone might circumambulate all Buddha-lands (fó chà, Buddha's lands) to the right, or someone might longingly join their palms before the Buddha and listen to the Dharma as it should be, or someone might dwell in contemplation using a portion of the good roots they usually cultivate. At that time, Subhuti (Xūpútí, a disciple of the Buddha), a youth, respectfully joined his palms, and through his own spiritual powers and the added protection of the Buddha's divine power, he caused the sound of the Dharma to fill all Buddha-lands, and spoke this verse: 'He who has cut off all doubts, the moon of Muni (Móuní, an epithet of the Buddha) has come universally, this has never been seen or heard before, the accomplishments of the assembly are all manifest. All Buddhas are full, and the Bodhisattvas who uphold pure precepts, the Buddha-lands are like pagodas and temples, all bow in reverence. The Buddha today is not without cause, the sun of Muni Buddha has come, this land is of the five turbidities and evils, sentient beings can be defiled. Now we should subdue the demons, destroy the dark factions, gather all good deeds, for this reason we have come today. Hearing the Dharma of quiescence, the demon hordes are all scattered, generating pure intentions, we should attain the three Buddhas (sān fótuó, the three bodies of the Buddha). Walking on the Great Vehicle path, you should don the armor of patience, and to exhaust all delusions, you listen to the Dharani (tuóluóní, a mantra), each sit on a lotus seat. With one voice, invite the guide, to speak this protective Dharma, to gather all Dharmas, the Dharani of non-retrogression, for the sake of the long-lasting presence of the true Dharma, all obstacles are eliminated.' At that time, countless Bodhisattva Mahasattvas (púsà móhēsà, great Bodhisattvas) who had attained forbearance, all spoke in one voice, saying: 'We wish that the World Honored One would sit on a lotus seat, now the one of great compassion is imbued with the great compassion of unsurpassed forbearance, relying on fearlessness to speak and gather all Dharmas, removing all gates of fear, surpassing all demonic paths, destroying the banners of demons, establishing the banners of Dharma, extinguishing all afflictions, subduing all enemies, cutting off all doubts, entering all wisdom, liberating from fear, among all protections, being the supreme protection, able to show all Dharmas to Bodhisattvas. That is, whether it is mindfulness, or wisdom.'
、若道、若持、若不忘、若巧方便，乃至一切行安樂成就福德所依加護三摩提羼提陀羅尼，入巧明智，乃至持三十七助道法心。為諸眾生光色怡悅故，力名聞故，樂獨住故，樂說辯念令增長故，聞持不忘故，一切怨退故，五穀成熟故，持凈戒故，念器成故，行成就故，到菩提故。
「世尊！今為我說此陀羅尼法，正法隨攝久住故，三寶種不斷故，示現無上菩提道故，真際如如虛空無差別故，一切明闇相此彼分別無分別故，眾生壽命養育我人無差別故，不生不起不滅一切法平等相無體真際如如無差別故，地水火風虛空識界無差別故。
「諸佛世尊！我今說此一切法性出生道場陀羅尼時，無量無數百千俱胝那由他等眾生即聞法時，無量眾生於三寶中得不壞信，諸眾生等為善知識共相利益，及無量無數眾生當發阿耨多羅三藐三菩提心，得不退轉而得受記，普請一切諸佛世尊說大法故。」
彼諸佛等默受請已，即時于彼蓮華臺上端身正坐，即入如諸佛境界入平等愿三昧。入三昧已，欲令一切諸佛剎內，諸來會眾一切眾生，一切諸苦皆悉銷滅，一切善根皆得圓滿，及得信凈念解成就。諸佛世尊即見如是，此佛剎內諸來眾生，貪瞋癡等見慢醉高，身見疑取有愛沉下等過，諸心心數皆悉銷滅，一一眾生皆如是解；
【現代漢語翻譯】 現代漢語譯本：如果有人修行、受持、不忘失，或者善用方便法門，乃至一切行為都能安樂成就，依靠福德，得到三摩提（專注）和羼提（忍辱）陀羅尼（總持），進入巧妙的智慧，乃至能持守三十七道品的心。爲了讓眾生容光煥發，爲了獲得力量和名聲，爲了樂於獨處，爲了樂於說法辯論並增長智慧，爲了聽聞受持而不忘失，爲了使一切怨敵退散，爲了五穀豐收，爲了持守清凈的戒律，爲了使念頭成為法器，爲了使修行成就，爲了到達菩提（覺悟）。 世尊！現在請為我說此陀羅尼法，爲了使正法能夠長久住世，爲了使三寶的種子不斷絕，爲了示現無上的菩提之道，爲了使真如實相如同虛空一樣沒有差別，爲了使一切光明和黑暗的現象，此和彼的分別都沒有分別，爲了使眾生的壽命養育，我與他人沒有差別，爲了使不生不滅的一切法平等相，沒有本體的真如實相沒有差別，爲了使地、水、火、風、虛空、識界沒有差別。 諸佛世尊！我現在說此一切法性出生道場的陀羅尼時，無量無數百千俱胝那由他（極大的數量單位）等眾生，在聽聞此法時，無量眾生在三寶中獲得不壞的信心，這些眾生互相成為善知識，共同利益，並且有無量無數的眾生將要發起阿耨多羅三藐三菩提心（無上正等正覺之心），得到不退轉的境界，並且得到授記，普遍請求一切諸佛世尊宣說大法。 那些諸佛等默然接受了請求之後，立即在蓮花臺上端身正坐，進入如同諸佛境界的平等愿三昧（禪定）。進入三昧之後，爲了使一切諸佛剎土內，所有來集會的眾生，一切痛苦都完全消滅，一切善根都得到圓滿，並且得到信、凈、念、解的成就。諸佛世尊看到，在這個佛剎土內，所有來集會的眾生，貪、嗔、癡等，以及我慢、醉高、身見、懷疑、執取、有愛沉下等過失，所有心和心所都完全消滅，每一個眾生都這樣理解。
【English Translation】 English version: If one practices, upholds, does not forget, or skillfully uses expedient means, and even all actions can be accomplished with peace and joy, relying on merit, obtaining Samadhi (concentration) and Kshanti (patience) Dharani (mantra), entering into skillful wisdom, and even upholding the mind of the thirty-seven aids to enlightenment. It is for the sake of making beings radiant, for the sake of gaining power and fame, for the sake of enjoying solitude, for the sake of enjoying speaking and debating and increasing wisdom, for the sake of hearing and upholding without forgetting, for the sake of making all enemies retreat, for the sake of abundant harvests, for the sake of upholding pure precepts, for the sake of making the mind a vessel, for the sake of accomplishing practice, and for the sake of reaching Bodhi (enlightenment). World Honored One! Now, please speak this Dharani Dharma for me, so that the Right Dharma may abide long in the world, so that the seeds of the Three Jewels may not be cut off, so that the unsurpassed path of Bodhi may be shown, so that the true reality is like space without difference, so that all phenomena of light and darkness, this and that, have no distinction, so that the life and nurturing of beings, myself and others, have no difference, so that the equality of all phenomena, which are neither born nor extinguished, the true reality without substance has no difference, so that earth, water, fire, wind, space, and the realm of consciousness have no difference. World Honored Ones! Now, when I speak this Dharani of the Dharma-nature birth place, countless hundreds of thousands of kotis (a large number) of nayutas (a very large number) of beings, upon hearing this Dharma, countless beings will obtain indestructible faith in the Three Jewels, these beings will become good teachers to each other, benefiting each other, and countless beings will generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), attain the state of non-retrogression, and receive predictions, universally requesting all World Honored Ones to proclaim the Great Dharma. Those Buddhas, having silently accepted the request, immediately sat upright on the lotus platform, entering the Samadhi (meditation) of equal vows, which is like the realm of all Buddhas. Having entered Samadhi, in order to make all the sufferings of all the beings who have come to the assembly in all the Buddha lands completely extinguished, all good roots completely fulfilled, and the attainment of faith, purity, mindfulness, and understanding. The World Honored Ones saw that, in this Buddha land, all the beings who had come to the assembly, such as greed, anger, delusion, as well as arrogance, intoxication, self-view, doubt, attachment, and sinking into love, all the mental states and mental functions were completely extinguished, and each and every being understood in this way.
唯我一人，于如來前正身聽法，不為餘人；唯我一人，如來以一切思，觀我一切心，一切熱惱皆得銷滅，更無餘人為聽法故，請如來說。
爾時，所有此佛剎內，一切眾生普來會者諸根猛利，合掌同聲白佛言：「世尊！為我等說法。大德善逝！為我等說法，我等當共隨順成就佛世尊法。」
爾時，釋迦如來以香莊嚴最上勝妙出過一切遍滿一切諸佛剎土，為供養諸餘佛世尊故，住諸佛前，及一切諸佛剎內。諸來大眾一切眾生，復以種種寶、種種華、種種鬘、種種香、種種蓋、種種幢、種種幡、種種莊嚴捧持滿掬，現諸佛前以為供養。
爾時，釋迦如來作如是言：「諸佛世尊一心念我，所有現在十方世界各各世尊，余世界中普來問我。我于往昔本願如是，于種種穢惡五濁世界，得阿耨多羅三藐三菩提。是諸眾生失所依止，失三乘道，無明暗室煩惱暗翳，不善法聚纏繞一切，舍遠善法趣三惡道，遠離一切聰慧之者，作諸惡逆者，謗毀正法者，謗毀聖人者，依無慈悲者，我為慈愍此等眾生故，發大悲力大精進力，于彼寒熱疲勞諸苦，我忍受之。
「城邑國土道路宮室足步遊行，為欲利益諸眾生故。乏少粗澀少味飲食，最可厭惡不喜之食，為諸眾生殖善根故。忍受種種粗澀苦觸，舍那劫貝粗麻衣服，以
【現代漢語翻譯】 現代漢語譯本：唯獨我一人，在如來面前端正身體聽法，不是爲了其他人；唯獨我一人，如來以一切心思，觀察我的一切心念，一切熱惱都得以消滅，沒有其他人爲了聽法而請求如來說法。 當時，所有這個佛剎內的，一切前來集會的眾生，他們的根器都非常敏銳，合掌同聲對佛說：『世尊！請為我們說法。大德善逝（如來的稱號）！請為我們說法，我們應當共同隨順成就佛世尊的教法。』 當時，釋迦如來用香莊嚴最上殊勝，超越一切，遍滿一切諸佛剎土，爲了供養其餘諸佛世尊，停留在諸佛面前，以及一切諸佛剎內。前來集會的大眾一切眾生，又用種種寶物、種種花、種種花鬘、種種香、種種傘蓋、種種寶幢、種種幡旗、種種莊嚴，捧持滿懷，在諸佛面前作為供養。 當時，釋迦如來說道：『諸佛世尊一心念著我，所有現在十方世界的各個世尊，其他世界中普遍前來問我。我于往昔的本願是這樣，在種種污穢惡劣的五濁世界，證得阿耨多羅三藐三菩提（無上正等正覺）。這些眾生失去了依靠，失去了三乘道（聲聞乘、緣覺乘、菩薩乘），處於無明黑暗的煩惱之中，被不善法所纏繞，捨棄遠離善法而趨向三惡道（地獄、餓鬼、畜生），遠離一切聰慧之人，做出各種惡逆之事，誹謗毀壞正法，誹謗毀壞聖人，依仗沒有慈悲的人。我爲了慈悲憐憫這些眾生，發大悲力、大精進力，對於那些寒冷、炎熱、疲勞等各種痛苦，我都忍受下來。 『在城邑、國土、道路、宮室等地方，我用雙腳行走，爲了利益一切眾生。我忍受缺少粗糙、澀味、少滋味的飲食，以及最令人厭惡不喜歡的食物，爲了讓眾生種植善根。我忍受種種粗糙澀味的觸感，穿著粗糙的劫貝（一種粗布）和麻布衣服，以'
【English Translation】 English version: Only I alone, in front of the Tathagata (another name for Buddha), straighten my body to listen to the Dharma, not for others; only I alone, the Tathagata, with all his thoughts, observes all my thoughts, and all my burning afflictions are extinguished, and no one else asks the Tathagata to speak the Dharma for the sake of listening. At that time, all the sentient beings within this Buddha-land who had come to the assembly, their faculties were all very sharp, and with their palms together, they said to the Buddha in unison: 'World Honored One! Please speak the Dharma for us. Great Virtuous One, Sugata (another name for Buddha)! Please speak the Dharma for us, we should all follow and accomplish the Dharma of the Buddha, the World Honored One.' At that time, Shakyamuni Tathagata adorned himself with the most supreme and wonderful incense, surpassing all, pervading all the Buddha-lands, in order to make offerings to the other Buddhas, the World Honored Ones, he stayed in front of the Buddhas, and in all the Buddha-lands. The great assembly of all sentient beings who had come, again with various treasures, various flowers, various garlands, various incenses, various canopies, various banners, various flags, various adornments, held them full in their hands, and presented them before the Buddhas as offerings. At that time, Shakyamuni Tathagata spoke these words: 'All the Buddhas, the World Honored Ones, are single-mindedly mindful of me, all the World Honored Ones in the ten directions of the present world, and those who have come from other worlds to ask me. My original vow in the past was like this, in the various defiled and evil five turbid worlds, I attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). These sentient beings have lost their reliance, lost the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), are in the darkness of ignorance and afflictions, are entangled by unwholesome dharmas, abandon and distance themselves from wholesome dharmas and go towards the three evil paths (hell, hungry ghosts, animals), are far from all wise people, commit all kinds of evil deeds, slander and destroy the true Dharma, slander and destroy the saints, rely on those without compassion. I, out of compassion for these sentient beings, generate great compassion power, great diligence power, and endure all the various sufferings of cold, heat, and fatigue. 'In cities, countries, roads, and palaces, I walk with my feet, for the benefit of all sentient beings. I endure the lack of coarse, astringent, and tasteless food, and the most disgusting and unappetizing food, in order to allow sentient beings to plant good roots. I endure all kinds of coarse and astringent sensations, wearing coarse robes of kashaya (a type of coarse cloth) and hemp clothes, with'
如是等糞掃之衣而取著之。山谷林藪空舍冢間依此止住，乃至受草舍那粗麻樹葉，澀臭惡觸諸惡臥具，以巧方便我著大悲精進之鎧。
「為諸眾生說示種種，為剎利王說自在法，為婆羅門說四毗陀星論等法，為諸大臣說于教導眾生等法，為諸醫師說諸藥性所宜之法，為諸商人說賣買法，為諸農夫說田種法，為諸女人說于嚴飾養育自在無他行法，為諸沙門說忍辱柔和坐禪誦經勸營眾事。為欲示誨成熟眾生，未到者令到故，未證者令證故，未脫者令脫故，忍受種種諸苦惱事，成就眾生故游於人間。
「我今猶被此諸眾生，因嫉妒故罵詈毀呰，以淫慾法謗毀於我，復以惡言誹謗於我，道我詭言擊贊詐諂幻偽妄言粗穬，共諸女人說愛慾語。復以惡事加害於我，塵土坌污刀毒火輪，鐵捶箭槊鉞斧大石惡器仗等雨害於我，狂象毒蛇師子虎狼水牛惡牛，以大力士悉共打擲來害於我。
「於我房舍止息之處及僧伽藍，以不凈臭穢污滿其中。我諸聲聞入城內時，此非法眾生，以非法歌舞，勸請聲聞為非法事。以無量百千方便欲害於我，為欲隱蔽正法故，欲滅法燈故，欲破法船故，欲散我法會故，欲倒我法幢故。」
爾時，釋迦如來作如是言：「當觀過去諸佛法式，如彼諸佛，於此穢惡五濁惡世，普大集會作妙法
【現代漢語翻譯】 現代漢語譯本：像這樣，我取用糞掃衣（指從垃圾堆或墳地撿來的破舊布料縫製的衣服）穿在身上。我住在山谷、樹林、空屋和墳地之間，依靠這些地方棲身，甚至接受草、粗麻、樹葉等粗糙、氣味難聞、觸感不佳的臥具。我以巧妙的方法，穿上大悲精進的鎧甲。 爲了向眾生開示各種道理，我為剎利王（指古印度統治階級）宣說自在之法，為婆羅門（指古印度祭司階級）宣說四吠陀星論等法，為大臣們宣說教導眾生等法，為醫師們宣說各種藥物的藥性及適宜之法，為商人們宣說買賣之法，為農夫們宣說耕種之法，為女人們宣說如何莊嚴自身、養育子女以及自在無礙的修行之法，為沙門（指佛教出家修行者）宣說忍辱、柔和、坐禪、誦經以及勸勉經營各種事務。爲了教導和成熟眾生，使未到達者到達，未證悟者證悟，未解脫者解脫，我忍受種種痛苦和煩惱，爲了成就眾生而遊走於人間。 我如今仍然被這些眾生，因為嫉妒而辱罵、誹謗，用淫慾之法來詆譭我，又用惡言誹謗我，說我詭詐、讚美虛偽、欺騙、虛妄、粗俗，與女人們說愛慾之語。他們還用惡事加害於我，用塵土、刀、毒藥、火輪、鐵錘、箭、矛、斧頭、大石等惡器和兵器像雨點一樣傷害我，狂象、毒蛇、獅子、老虎、狼、水牛、惡牛，以及大力士們都一起毆打我，想要傷害我。 在我居住的房舍和僧伽藍（指佛教寺院）中，他們用不乾淨的臭穢之物充滿其中。當我的聲聞（指佛陀的弟子）進入城內時，這些不守法的眾生，用非法的歌舞，勸請聲聞去做非法之事。他們用無量百千種方法想要加害於我，爲了隱藏正法，爲了熄滅法燈，爲了破壞法船，爲了解散我的法會，爲了推倒我的法幢。 那時，釋迦如來這樣說道：『應當觀察過去諸佛的法式，就像那些佛陀一樣，在這污穢的五濁惡世（指充滿各種痛苦和煩惱的世間），普遍地廣作妙法。』
【English Translation】 English version: Thus, I take and wear robes made of discarded rags (referring to clothes sewn from old cloths picked from garbage heaps or cemeteries). I dwell in valleys, forests, empty houses, and among tombs, relying on these places for shelter, even accepting rough, foul-smelling, and unpleasant bedding made of grass, coarse hemp, and leaves. With skillful means, I put on the armor of great compassion and diligence. To teach various principles to sentient beings, I preach the Dharma of freedom to Kshatriya kings (referring to the ruling class in ancient India), the Four Vedas and astrological treatises to Brahmins (referring to the priestly class in ancient India), the Dharma of guiding sentient beings to ministers, the Dharma of the properties of various medicines to physicians, the Dharma of buying and selling to merchants, the Dharma of cultivation to farmers, the Dharma of self-adornment, raising children, and free and unhindered practice to women, and the Dharma of patience, gentleness, meditation, reciting scriptures, and encouraging various activities to Shramanas (referring to Buddhist monks). To teach and mature sentient beings, to lead those who have not arrived to arrive, those who have not attained enlightenment to attain it, and those who have not been liberated to be liberated, I endure all kinds of suffering and afflictions, and I travel among humans for the sake of accomplishing sentient beings. Even now, I am still being cursed and slandered by these sentient beings out of jealousy, defamed with the Dharma of lust, and slandered with evil words, saying that I am deceitful, praise falsehood, cheat, am deluded, vulgar, and speak of love and desire with women. They also harm me with evil deeds, using dust, knives, poison, fire wheels, iron hammers, arrows, spears, axes, large stones, and other evil weapons like rain to harm me. Wild elephants, poisonous snakes, lions, tigers, wolves, water buffaloes, vicious cattle, and strong men all beat me together, trying to harm me. In the houses where I dwell and in the Sangharamas (referring to Buddhist monasteries), they fill them with unclean and foul-smelling things. When my Shravakas (referring to the Buddha's disciples) enter the city, these lawless beings use unlawful singing and dancing to entice the Shravakas to do unlawful things. They use countless methods to try to harm me, to hide the true Dharma, to extinguish the lamp of Dharma, to destroy the ship of Dharma, to disperse my Dharma assembly, and to topple my Dharma banner. At that time, Shakyamuni Tathagata spoke thus: 'One should observe the practices of the Buddhas of the past, just like those Buddhas, in this defiled and evil world of the five turbidities (referring to the world filled with various sufferings and afflictions), universally and extensively performed the wonderful Dharma.'
式，為令妙法久住故，於一切魔諸惡境界令摧碎故，三寶種不斷故，為諸眾生增長善根故，一切外道所有言論以法摧伏故。為諸眾生饑饉荒亂鬥訟疫病，他方怨敵禁縛言訟，不時寒，不時熱，不時風，不時雨，身口意業諸過惡見令銷滅故。
「為令一切天龍夜叉人非人等正迴向故，一切家宅聚落城邑，衢路諸處悉擁護故。一切諂毒蠱道惛悶，惡夢災相悉令壞故。一切五穀藥草華果滋味令資養故，剎利、婆羅門、毗舍、首陀誨示善行故，菩提心令滋茂故，勤修諸波羅蜜故，為令菩薩摩訶薩巧方便智念行勇猛樂說辯才得增長故，受佛職位安慰入智度彼岸故。如彼往昔如來、阿羅訶、三藐三佛陀，說此金剛法等因緣法心建立摧碎陀羅尼印句入差別記法門，演說受持互相隨喜。善哉！善哉！如是，如是。
「於今現在所有十方諸佛世尊住世將養者，悉來到此娑婆佛剎五濁惡世，來問訊我，各在華座。彼諸佛等擁護此佛剎內諸眾生故，應說此金剛法等因緣法心建立摧碎陀羅尼印句入差別記法門，演說受持互相隨喜，令妙法久住故，一切諸魔惡境界力令磨滅故，如前廣說，乃至無障礙智度彼岸故，慈愍攝受及受我請故，為令此佛剎內說妙法門得久住故，一切外道不能過故，得不壞法及三寶種不斷絕故，一切眾生得受法
【現代漢語翻譯】 現代漢語譯本：爲了使微妙的佛法長久住世，爲了摧毀一切魔障和邪惡境界，爲了使三寶的種子不斷絕，爲了使眾生增長善根，爲了用佛法摧伏一切外道的言論。爲了使眾生免受饑荒、戰亂、爭鬥、瘟疫，以及他方怨敵的侵擾、囚禁、訴訟，以及不合時宜的寒冷、炎熱、風雨，爲了使身口意所造的過失和邪見得以消除。 爲了使一切天龍、夜叉、人、非人等都能正確地迴向佛法，爲了使一切家宅、村落、城鎮、道路等處都得到護佑。爲了使一切諂媚、毒害、蠱惑、昏迷、惡夢、災禍等都得以消除。爲了使一切五穀、藥草、花果的滋味都能滋養眾生，爲了使剎帝利（武士）、婆羅門（祭司）、吠舍（商人）、首陀羅（奴隸）都能被教導行善，爲了使菩提心得以滋長，爲了使他們勤修各種波羅蜜（到達彼岸的方法），爲了使菩薩摩訶薩（大菩薩）的巧妙方便智慧、念力、修行、勇猛、樂說辯才得以增長，爲了使他們接受佛的職位，安穩地進入智慧的彼岸。如同過去諸佛、阿羅漢（應供）、三藐三佛陀（正等覺者）所說，此金剛法等因緣法心建立摧碎陀羅尼印句入差別記法門，演說、受持、互相隨喜。善哉！善哉！正是如此，正是如此。 現在，所有十方諸佛世尊，住世教化眾生者，都來到這娑婆佛剎（我們所處的充滿污濁的世界），來到這五濁惡世，來問候我，各自坐在蓮花座上。這些佛爲了護佑此佛剎內的眾生，應當宣說此金剛法等因緣法心建立摧碎陀羅尼印句入差別記法門，演說、受持、互相隨喜，爲了使微妙的佛法長久住世，爲了使一切魔障和邪惡境界的力量得以磨滅，如前所廣說，乃至達到無障礙的智慧彼岸，慈悲地攝受眾生，並接受我的邀請，爲了使此佛剎內所說的微妙法門得以長久住世，爲了使一切外道都不能超越，爲了獲得不壞的佛法，爲了使三寶的種子不斷絕，爲了使一切眾生都能接受佛法。
【English Translation】 English version: For the sake of the long-abiding of the wonderful Dharma, for the sake of crushing all demons and evil realms, for the sake of the unbroken lineage of the Three Jewels, for the sake of increasing the roots of goodness for all sentient beings, for the sake of subduing all heretical doctrines with the Dharma. For the sake of freeing sentient beings from famine, chaos, strife, epidemics, and the harassment, imprisonment, and litigation of enemies from other lands, as well as untimely cold, heat, wind, and rain, and for the sake of eliminating the faults and evil views created by body, speech, and mind. For the sake of all devas, dragons, yakshas, humans, and non-humans correctly turning towards the Dharma, for the sake of protecting all homes, villages, towns, and roads. For the sake of destroying all flattery, poison, sorcery, confusion, nightmares, and calamities. For the sake of nourishing all grains, herbs, flowers, and fruits with their flavors, for the sake of guiding the Kshatriyas (warriors), Brahmins (priests), Vaishyas (merchants), and Shudras (laborers) to practice good deeds, for the sake of the flourishing of the Bodhi mind, for the sake of diligently cultivating all Paramitas (perfections), for the sake of increasing the skillful means, wisdom, mindfulness, practice, courage, and eloquence of the Bodhisattva Mahasattvas (great Bodhisattvas), for the sake of them receiving the position of the Buddha, and peacefully entering the other shore of wisdom. Just as the Buddhas, Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones) of the past spoke of this Vajra Dharma and the causal Dharma, establishing, crushing, Dharani (mantra) seals, entering the differentiated teachings, expounding, upholding, and mutually rejoicing. Excellent! Excellent! It is so, it is so. Now, all the World Honored Ones, the Buddhas of the ten directions, who dwell in the world and nurture sentient beings, have all come to this Saha Buddha-land (our world of defilement), to this evil world of the five turbidities, to greet me, each sitting on a lotus seat. These Buddhas, for the sake of protecting the sentient beings within this Buddha-land, should expound this Vajra Dharma and the causal Dharma, establishing, crushing, Dharani seals, entering the differentiated teachings, expounding, upholding, and mutually rejoicing, for the sake of the long-abiding of the wonderful Dharma, for the sake of the power of all demons and evil realms being extinguished, as previously explained in detail, until reaching the other shore of unobstructed wisdom, compassionately embracing sentient beings, and accepting my invitation, for the sake of the long-abiding of the wonderful Dharma spoken within this Buddha-land, for the sake of all heretics being unable to surpass it, for the sake of obtaining the indestructible Dharma, for the sake of the unbroken lineage of the Three Jewels, and for the sake of all sentient beings receiving the Dharma.
味故。」
爾時，一切諸佛世尊咸如是言：「如是，如是。我等決定作如是事，於此佛剎護持妙法令久住故，一切諸魔惡境界力令摧碎故，乃至無障礙智度彼岸故。我等當說此金剛法等因緣法心建立摧碎陀羅尼印句差別門記大持法門，汝等大眾今當諦聽。」一切諸佛大集此剎，說如是咒：
「◎多地也他鴦伽邏鴦伽邏(一) 崩伽邏(二) 缽啰朋迦邏(三) 婆耶弭呵弭哆藍婆斯(四) 阿溪阿佉門跋利度迷(五) 徒曼帝(六) 雞跋嚌雞榆利(七) 三摩婆呵泥(去音)(八) 三曼多跋達利(九) 達迷達迷(十) 馱摩雞(十一) 闇破隸(十二) 弭哆啰丑破隸(十三) 破啰婆帝(十四) 伽尼(膩宜反)(十五) 伽拏婆藍帝(十六) 哂利底利(十七) 哂啰呬啰雞(十八) 阇婆帝阇婆帝(十九) 吒迦斯(二十) 吒建帝(二十一) 吒迦婆藍(二十二) 迦拏婆漠帝(二十三) 哂藺帝(二十四) 始藺帝(二十五) 嬪頭婆帝(二十六) 衢婆(去音)醯(二十七) 受離(二十八) 弭多啰受離(二十九) 受履(三十) 阿伽離(三十一) 阿婆迷(三十二) 娑寫多他當(三十三) 呼盧哂離(三十四) 栴涕隸(三十五) 三摩達迷(三十六) 馱迷(三十七) 俱
【現代漢語翻譯】 現代漢語譯本 『味道的緣故。』
那時，一切諸佛世尊都這樣說：『是的，是的。我們決定做這樣的事，爲了在這個佛剎護持微妙的佛法，使其長久住世，爲了摧毀一切魔的惡境界力量，乃至爲了以無障礙的智慧度到彼岸。我們應當宣說這金剛法等因緣法心建立摧碎陀羅尼印句差別門記大持法門，你們大眾現在應當仔細聽。』一切諸佛聚集在這個佛剎，說了這樣的咒語：
『嗡，多地也他，鴦伽邏鴦伽邏（一），崩伽邏（二），缽啰朋迦邏（三），婆耶弭呵弭哆藍婆斯（四），阿溪阿佉門跋利度迷（五），徒曼帝（六），雞跋嚌雞榆利（七），三摩婆呵泥（去音）（八），三曼多跋達利（九），達迷達迷（十），馱摩雞（十一），闇破隸（十二），弭哆啰丑破隸（十三），破啰婆帝（十四），伽尼（膩宜反）（十五），伽拏婆藍帝（十六），哂利底利（十七），哂啰呬啰雞（十八），阇婆帝阇婆帝（十九），吒迦斯（二十），吒建帝（二十一），吒迦婆藍（二十二），迦拏婆漠帝（二十三），哂藺帝（二十四），始藺帝（二十五），嬪頭婆帝（二十六），衢婆（去音）醯（二十七），受離（二十八），弭多啰受離（二十九），受履（三十），阿伽離（三十一），阿婆迷（三十二），娑寫多他當（三十三），呼盧哂離（三十四），栴涕隸（三十五），三摩達迷（三十六），馱迷（三十七），俱』
【English Translation】 English version 'Because of taste.'
At that time, all the Buddhas, the World Honored Ones, all spoke thus: 'So it is, so it is. We are determined to do this, in order to protect the wonderful Dharma in this Buddha-land, so that it may abide for a long time, in order to destroy the power of all the evil realms of demons, and even to cross to the other shore with unobstructed wisdom. We should proclaim this Vajra Dharma and the causal Dharma mind establishment, the destroying Dharani seal phrase differentiation gate, the great upholding Dharma gate. You all should now listen carefully.' All the Buddhas gathered in this Buddha-land and spoke this mantra:
'Om, tad-yatha, angala angala (1), bhangala (2), pra-bhangala (3), bhaya-miha-mitra-lambasi (4), akshi-akha-man-balidu-me (5), tu-mante (6), ki-baji-ki-yuli (7), sama-bha-hani (8), samanta-bhadali (9), dame dame (10), dhama-ki (11), am-phale (12), mitra-chupale (13), pra-bha-te (14), gani (15), gana-balam-te (16), shili-tili (17), shila-hila-ki (18), jha-va-te jha-va-te (19), taka-si (20), takan-te (21), taka-balam (22), kana-bhamo-te (23), shilin-te (24), shilin-te (25), bindu-bha-te (26), khu-bha-he (27), su-li (28), mitra-su-li (29), su-li (30), a-ga-li (31), a-bha-me (32), sa-shya-tatha-dang (33), hulu-shili (34), chan-ti-li (35), sama-da-me (36), dha-me (37), ku'
朱盧(三十八) 謨朱盧(三十九) 阿質吒(四十) 至離(四十一) 至離(四十二) 遮婆呵(四十三) 朱盧朱盧(四十四) 弭多啰婆呵(四十五) 俱盧俱盧(四十六) 娑啰娑啰(四十七) 俱㧣俱㧣(四十八) 摩呵薩啰(四十九) 都㧣都㧣(五十) 磨呵薩底耶離馱耶晡澀箄(五十一) 蘇晡澀箄(五十二) 度磨缽離呵隸(五十三) 阿婆曳(五十四) 盧至泥(五十五) 迦樂差(五十六) 阿婆耶磨薩都毗婆呵底隸(五十七) 磨隸磨隸(五十八) 缽濕縛呿(五十九) 尸尸啰(六十) 盧迦毗那耶迦(六十一) 跋時隸(六十二) 跋時跋時啰達離(六十三) 跋時啰婆帝(六十四) 跋時啰馱提(六十五) 斫乞啰跋時隸(六十六) 斫乞隸(六十七) 遮婆泥(六十八) 達隸達隸(六十九) 婆隸婆隸(七十) 布隸(七十一) 吒隸(七十二) 呼呼隸(七十三) 傍伽嬪婆隸(七十四) 舍鄰舍(七十五) 至離(七十六) 朱離(七十七) 慕隸(七十八) 漫茶隸(七十九) 漫茶泥(八十) 伽伽離(八十一) 慕茶泥(八十二) 薩波謨茶泥(八十三) 地地啰耶泥(八十四) 磨醯濕縛啰(八十五) 羅耶泥(八十六) 離莘阇泥(八十七) 馱婆婆至(八十八
【現代漢語翻譯】 現代漢語譯本 朱盧(三十八)（咒語，意義不明） 謨朱盧(三十九)（咒語，意義不明） 阿質吒(四十)（咒語，意義不明） 至離(四十一)（咒語，意義不明） 至離(四十二)（咒語，意義不明） 遮婆呵(四十三)（咒語，意義不明） 朱盧朱盧(四十四)（咒語，意義不明） 弭多啰婆呵(四十五)（咒語，意義不明） 俱盧俱盧(四十六)（咒語，意義不明） 娑啰娑啰(四十七)（咒語，意義不明） 俱㧣俱㧣(四十八)（咒語，意義不明） 摩呵薩啰(四十九)（咒語，意義不明） 都㧣都㧣(五十)（咒語，意義不明） 磨呵薩底耶離馱耶晡澀箄(五十一)（咒語，意義不明） 蘇晡澀箄(五十二)（咒語，意義不明） 度磨缽離呵隸(五十三)（咒語，意義不明） 阿婆曳(五十四)（咒語，意義不明） 盧至泥(五十五)（咒語，意義不明） 迦樂差(五十六)（咒語，意義不明） 阿婆耶磨薩都毗婆呵底隸(五十七)（咒語，意義不明） 磨隸磨隸(五十八)（咒語，意義不明） 缽濕縛呿(五十九)（咒語，意義不明） 尸尸啰(六十)（咒語，意義不明） 盧迦毗那耶迦(六十一)（咒語，意義不明） 跋時隸(六十二)（咒語，意義不明） 跋時跋時啰達離(六十三)（咒語，意義不明） 跋時啰婆帝(六十四)（咒語，意義不明） 跋時啰馱提(六十五)（咒語，意義不明） 斫乞啰跋時隸(六十六)（咒語，意義不明） 斫乞隸(六十七)（咒語，意義不明） 遮婆泥(六十八)（咒語，意義不明） 達隸達隸(六十九)（咒語，意義不明） 婆隸婆隸(七十)（咒語，意義不明） 布隸(七十一)（咒語，意義不明） 吒隸(七十二)（咒語，意義不明） 呼呼隸(七十三)（咒語，意義不明） 傍伽嬪婆隸(七十四)（咒語，意義不明） 舍鄰舍(七十五)（咒語，意義不明） 至離(七十六)（咒語，意義不明） 朱離(七十七)（咒語，意義不明） 慕隸(七十八)（咒語，意義不明） 漫茶隸(七十九)（咒語，意義不明） 漫茶泥(八十)（咒語，意義不明） 伽伽離(八十一)（咒語，意義不明） 慕茶泥(八十二)（咒語，意義不明） 薩波謨茶泥(八十三)（咒語，意義不明） 地地啰耶泥(八十四)（咒語，意義不明） 磨醯濕縛啰(八十五)（大自在天） 羅耶泥(八十六)（咒語，意義不明） 離莘阇泥(八十七)（咒語，意義不明） 馱婆婆至(八十八)（咒語，意義不明）
【English Translation】 English version Julu (38) (Mantra, meaning unknown) Mojulu (39) (Mantra, meaning unknown) Azhizha (40) (Mantra, meaning unknown) Zhili (41) (Mantra, meaning unknown) Zhili (42) (Mantra, meaning unknown) Zhepohe (43) (Mantra, meaning unknown) Julu Julu (44) (Mantra, meaning unknown) Mitoluopohe (45) (Mantra, meaning unknown) Julu Julu (46) (Mantra, meaning unknown) Suoluo Suoluo (47) (Mantra, meaning unknown) Jushu Jushu (48) (Mantra, meaning unknown) Mohesaluo (49) (Mantra, meaning unknown) Dushu Dushu (50) (Mantra, meaning unknown) Mohesadiyelituoyebushebi (51) (Mantra, meaning unknown) Subushebi (52) (Mantra, meaning unknown) Dumoboliheli (53) (Mantra, meaning unknown) Apoye (54) (Mantra, meaning unknown) Luzhini (55) (Mantra, meaning unknown) Jialuocha (56) (Mantra, meaning unknown) Apoyemosadupipohedili (57) (Mantra, meaning unknown) Moli Moli (58) (Mantra, meaning unknown) Poshipoqie (59) (Mantra, meaning unknown) Shishiluo (60) (Mantra, meaning unknown) Lujiapinayejia (61) (Mantra, meaning unknown) Boshili (62) (Mantra, meaning unknown) Boshi Boshiluodali (63) (Mantra, meaning unknown) Boshiluobodi (64) (Mantra, meaning unknown) Boshiluodati (65) (Mantra, meaning unknown) Zhuoqiluoboshili (66) (Mantra, meaning unknown) Zhuoqili (67) (Mantra, meaning unknown) Zheponi (68) (Mantra, meaning unknown) Dali Dali (69) (Mantra, meaning unknown) Boli Boli (70) (Mantra, meaning unknown) Buli (71) (Mantra, meaning unknown) Zhali (72) (Mantra, meaning unknown) Huhuli (73) (Mantra, meaning unknown) Bangjiabinboli (74) (Mantra, meaning unknown) Shelinsha (75) (Mantra, meaning unknown) Zhili (76) (Mantra, meaning unknown) Zhuli (77) (Mantra, meaning unknown) Muli (78) (Mantra, meaning unknown) Manchali (79) (Mantra, meaning unknown) Manchani (80) (Mantra, meaning unknown) Gagli (81) (Mantra, meaning unknown) Muchani (82) (Mantra, meaning unknown) Sapomuchani (83) (Mantra, meaning unknown) Didilayeni (84) (Mantra, meaning unknown) Moheshifuluo (85) (Maheshvara) Luoyeni (86) (Mantra, meaning unknown) Lixinzhani (87) (Mantra, meaning unknown) Tuopobazhi (88) (Mantra, meaning unknown)
) 栴茶羅棲迷(八十九) 薩婆薩寫阿地瑟魑(去音)多(九十) 叱電都婆呵那磨弭泥(九十一) 波羅啰底(九十二) 烏阇惡伽隸(九十三) 毗至泥(九十四) 婆遮那啰呵(九十五) 蒱隸蒱隸(九十六) 瞿盧瞿盧(九十七) 慕盧慕盧(九十八) 哂離哂離(九十九) 呵啰呵啰(一百) 迦建茶婆呵(百一) 哂哂當(百二) 阿喻那建茶時縛羅婆棲(百三) 揭馱泥(百四) 阿陀阿泥(百五) 末伽阿毗盧呵泥(百六) 破羅薩底曳(百七) 阿盧呵婆底(百八) 哂離哂離(百九) 耶陀婆阇耶薩縛惡伽啰(百十) 耶陀波蘭者離馱耶婆呵(百十一) 薩底耶缽離婆婆(百十二) 末伽避盧呵泥(百十三) 阿遮羅勃提(百十四) 馱馱缽啰遮啰(百十五) 波遮耶(百十六) 賓茶離馱耶(百十七) 栴達啰遮啰拏(百十八) 阿遮隸(百十九) 輸達泥(百二十) 缽啰乞離底耶末伽(百二十一) 伊羅伽離梨(百二十二) 缽啰弊(百二十三) 娑啰勃啰帝(百二十四) 薩婆哆啰哆他多(百二十五) 薩底耶阿奴伽帝(百二十六) 阿那婆啰那勃啰帝(百二十七) 阿羅多(百二十八) 鴦瞿隸(百二十九) 奢彌泥(百三十) 毗勃啰磨婆喻哂(百三十一) 阿哂多阿婆啰(百三
【現代漢語翻譯】 現代漢語譯本 栴茶羅棲迷（89）(Candrarocimi，意為『月亮的光輝』)，薩婆薩寫阿地瑟魑多（90）(Sarvasatya adhisthita，意為『安住於一切真理』)，叱電都婆呵那磨弭泥（91）(Cittodvahanama-mini，意為『心之升起，如寶石般』)，波羅啰底（92）(Pararati，意為『至高無上』)，烏阇惡伽隸（93）(Ujjagare，意為『光輝的覺醒』)，毗至泥（94）(Vicini，意為『辨別』)，婆遮那啰呵（95）(Bhajanaraha，意為『值得讚頌』)，蒱隸蒱隸（96）(Pure pure，意為『充滿，充滿』)，瞿盧瞿盧（97）(Guru guru，意為『導師，導師』)，慕盧慕盧（98）(Muru muru，意為『堅定，堅定』)，哂離哂離（99）(Sili sili，意為『寂靜，寂靜』)，呵啰呵啰（100）(Hara hara，意為『摧毀，摧毀』)，迦建茶婆呵（101）(Kakhambha vaha，意為『如虛空般承載』)，哂哂當（102）(Sisi tam，意為『完全寂靜』)，阿喻那建茶時縛羅婆棲（103）(Ayuta kanda siva ravasi，意為『無數的枝幹，吉祥的聲音』)，揭馱泥（104）(Gadhani，意為『深奧的』)，阿陀阿泥（105）(Adha ani，意為『基礎，帶來』)，末伽阿毗盧呵泥（106）(Marga abhiruhani，意為『登上道路』)，破羅薩底曳（107）(Para satye，意為『至高真理』)，阿盧呵婆底（108）(Aruha vati，意為『上升』)，哂離哂離（109）(Sili sili，意為『寂靜，寂靜』)，耶陀婆阇耶薩縛惡伽啰（110）(Yatha bhaja ya sarva akara，意為『如是奉獻一切形式』)，耶陀波蘭者離馱耶婆呵（111）(Yatha paranjali dhaya vaha，意為『如是合掌承載』)，薩底耶缽離婆婆（112）(Satya pari bhava，意為『真理的圓滿』)，末伽避盧呵泥（113）(Marga virohani，意為『道路的生長』)，阿遮羅勃提（114）(Acala bodhi，意為『不動的覺悟』)，馱馱缽啰遮啰（115）(Dhada pracara，意為『給予傳播』)，波遮耶（116）(Pacaya，意為『積累』)，賓茶離馱耶（117）(Pindali dhaya，意為『聚集承載』)，栴達啰遮啰拏（118）(Candra carana，意為『月亮的執行』)，阿遮隸（119）(Acale，意為『不動』)，輸達泥（120）(Sudhani，意為『純凈』)，缽啰乞離底耶末伽（121）(Prakriti ya marga，意為『自然的道路』)，伊羅伽離梨（122）(Ira kariri，意為『行動的開始』)，缽啰弊（123）(Prabhe，意為『光輝』)，娑啰勃啰帝（124）(Sara bhrate，意為『精華的兄弟』)，薩婆哆啰哆他多（125）(Sarva tara tathata，意為『一切彼岸的如來』)，薩底耶阿奴伽帝（126）(Satya anugate，意為『隨順真理』)，阿那婆啰那勃啰帝（127）(Anavarana bhrate，意為『無障礙的兄弟』)，阿羅多（128）(Arata，意為『遠離』)，鴦瞿隸（129）(Anguli，意為『手指』)，奢彌泥（130）(Samini，意為『平靜』)，毗勃啰磨婆喻哂（131）(Vibrama bhayusini，意為『無畏的遊行』)，阿哂多阿婆啰（132）(Asita avara，意為『無染的覆蓋』)
【English Translation】 English version Candrarocimi (89) (meaning 'moon's radiance'), Sarvasatya adhisthita (90) (meaning 'established in all truths'), Cittodvahanama-mini (91) (meaning 'the arising of the mind, like a jewel'), Pararati (92) (meaning 'supreme'), Ujjagare (93) (meaning 'radiant awakening'), Vicini (94) (meaning 'discernment'), Bhajanaraha (95) (meaning 'worthy of praise'), Pure pure (96) (meaning 'full, full'), Guru guru (97) (meaning 'teacher, teacher'), Muru muru (98) (meaning 'firm, firm'), Sili sili (99) (meaning 'silent, silent'), Hara hara (100) (meaning 'destroy, destroy'), Kakhambha vaha (101) (meaning 'carrying like the sky'), Sisi tam (102) (meaning 'completely silent'), Ayuta kanda siva ravasi (103) (meaning 'countless branches, auspicious sound'), Gadhani (104) (meaning 'profound'), Adha ani (105) (meaning 'foundation, bringing'), Marga abhiruhani (106) (meaning 'ascending the path'), Para satye (107) (meaning 'supreme truth'), Aruha vati (108) (meaning 'rising'), Sili sili (109) (meaning 'silent, silent'), Yatha bhaja ya sarva akara (110) (meaning 'thus offering all forms'), Yatha paranjali dhaya vaha (111) (meaning 'thus carrying with folded hands'), Satya pari bhava (112) (meaning 'perfection of truth'), Marga virohani (113) (meaning 'growth of the path'), Acala bodhi (114) (meaning 'immovable enlightenment'), Dhada pracara (115) (meaning 'giving propagation'), Pacaya (116) (meaning 'accumulation'), Pindali dhaya (117) (meaning 'gathering carrying'), Candra carana (118) (meaning 'moon's movement'), Acale (119) (meaning 'immovable'), Sudhani (120) (meaning 'pure'), Prakriti ya marga (121) (meaning 'natural path'), Ira kariri (122) (meaning 'beginning of action'), Prabhe (123) (meaning 'radiance'), Sara bhrate (124) (meaning 'essence brother'), Sarva tara tathata (125) (meaning 'all shore thusness'), Satya anugate (126) (meaning 'following truth'), Anavarana bhrate (127) (meaning 'unobstructed brother'), Arata (128) (meaning 'away from'), Anguli (129) (meaning 'finger'), Samini (130) (meaning 'peaceful'), Vibrama bhayusini (131) (meaning 'fearless wandering'), Asita avara (132) (meaning 'untainted covering')
十二) 尼啰婆耶婆(百三十三) 阿質啰末伽(百三十四) 羅那羅瞿薩隸(百三十五) 底離啰多那傍世(百三十六) 達磨迦時縛羅𥙡達隸(百三十七) 三沒達啰婆底(百三十八) 磨呵馱步多毗耶(百三十九) 三沒達啰鞞伽婆底陀羅尼沒達隸拏(百四十) 磨佡沒達啰蘇啰缽啰底三毗陀沒達啰(百四十一) 阿跋多尼(百四十二) 三跋多尼(百四十三) 三慕賀塞迦啰(百四十四) 毗地喻多啰棲那廁底沒達離都呬(百四十五) 曳雞質畢利地毗婆呵(百四十六) 婆婆婆呵呵呵(百四十七) 雞吒迦婆吒(百四十八) 世羅缽啰底底離多曳那沒達離多(百四十九) 陀啰尼(百五十) 馱啰馱啰馱啰(百五十一) 檀地羅檀地羅呼色(百五十二) 迦薩婆離馱耶沒達離都呬(百五十三) 阇茶阇跋吒(百五十四) 阇呿娑吒(百五十五) 蘇末底末底(百五十六) 磨呵馱步多沒達離多(百五十七) 曳雞質殺阿耶單那尼失離多步多(百五十八) 伽尼弭尼(百五十九) 薩遮尼(百六十) 瞿沙薩遮尼(百六十一) 沒達離多(百六十二) 遮離耶阿地瑟侘那(百六十三) 婆迦缽他(百六十四) 那阿溺他(百六十五) 磨呵布尼(百六十六) 沒遮耶阿婆多啰(百六十七) 磨呵迦盧拏耶(百
【現代漢語翻譯】 現代漢語譯本 十二) 尼啰婆耶婆（Nīrābhaya-bhava，無畏之境） 阿質啰末伽（Acira-marga，迅速之道） 羅那羅瞿薩隸（Rana-raghu-sāle，戰鬥迅猛者） 底離啰多那傍世（Tirira-ratana-bhamse，珍寶之光） 達磨迦時縛羅𥙡達隸（Dharma-kāśvara-dhāre，持法自在者） 三沒達啰婆底（Sambuddha-prabhāti，正覺之光） 磨呵馱步多毗耶（Mahā-dhābhūta-bhiye，大威神力） 三沒達啰鞞伽婆底陀羅尼沒達隸拏（Sambuddha-vega-vati-dhāraṇī-mudrā-ena，正覺速疾陀羅尼印） 磨佡沒達啰蘇啰缽啰底三毗陀沒達啰（Mahā-mudrā-sura-prati-sambhidā-mudrā，大印天人無礙印） 阿跋多尼（Āvartani，迴轉者） 三跋多尼（Samvartani，轉變者） 三慕賀塞迦啰（Sammoha-skara，迷惑者） 毗地喻多啰棲那廁底沒達離都呬（Vidhyut-tara-kṣina-kṣiti-mudrā-tuhi，閃電般摧毀印） 曳雞質畢利地毗婆呵（Yeke-cit-prithvi-vibhaha，一切大地之光） 婆婆婆呵呵呵（Bhava-bhava-haha-haha，存在存在，哈哈） 雞吒迦婆吒（Kitaka-pata，門閂） 世羅缽啰底底離多曳那沒達離多（Śila-prati-tīrita-yena-mudrā-ita，以戒律守護之印） 陀啰尼（Dhāraṇī，總持） 馱啰馱啰馱啰（Dhara-dhara-dhara，持持持） 檀地羅檀地羅呼色（Dandira-dandira-hūsa，堅固堅固，呼） 迦薩婆離馱耶沒達離都呬（Kasabhali-dhaya-mudrā-tuhi，如意成就印） 阇茶阇跋吒（Jada-jada-bhata，遲鈍遲鈍） 阇呿娑吒（Jaga-sata，世界真實） 蘇末底末底（Sumati-mati，善慧慧） 磨呵馱步多沒達離多（Mahā-dhābhūta-mudrā-ita，大威神力印） 曳雞質殺阿耶單那尼失離多步多（Yeke-cit-śalya-āyatana-niśrita-bhūta，一切依附於刺的眾生） 伽尼弭尼（Gani-mini，計算者） 薩遮尼（Satya-ni，真實者） 瞿沙薩遮尼（Ghoṣa-satya-ni，音聲真實者） 沒達離多（Mudrā-ita，印） 遮離耶阿地瑟侘那（Carya-adhiṣṭhāna，行持之所） 婆迦缽他（Bhaga-patha，福德之道） 那阿溺他（Na-anīta，不被引導） 磨呵布尼（Mahā-puṇi，大福德） 沒遮耶阿婆多啰（Mocaya-avatara，解脫降臨） 磨呵迦盧拏耶（Mahā-karuṇāya，大悲心）
【English Translation】 English version 12) Nīrābhaya-bhava (The state of fearlessness), Acira-marga (The swift path), Rana-raghu-sāle (The swift warrior), Tirira-ratana-bhamse (The light of jewels), Dharma-kāśvara-dhāre (The holder of Dharma's freedom), Sambuddha-prabhāti (The light of the fully enlightened one), Mahā-dhābhūta-bhiye (The great power), Sambuddha-vega-vati-dhāraṇī-mudrā-ena (The Dharani seal of the fully enlightened one's swiftness), Mahā-mudrā-sura-prati-sambhidā-mudrā (The great seal of the unobstructed heavenly beings), Āvartani (The turner), Samvartani (The transformer), Sammoha-skara (The deluder), Vidhyut-tara-kṣina-kṣiti-mudrā-tuhi (The seal that destroys like lightning), Yeke-cit-prithvi-vibhaha (The light of all the earth), Bhava-bhava-haha-haha (Existence, existence, haha), Kitaka-pata (The latch), Śila-prati-tīrita-yena-mudrā-ita (The seal protected by precepts), Dhāraṇī (The mantra), Dhara-dhara-dhara (Hold, hold, hold), Dandira-dandira-hūsa (Firm, firm, hū), Kasabhali-dhaya-mudrā-tuhi (The seal of wish fulfillment), Jada-jada-bhata (Dull, dull), Jaga-sata (The truth of the world), Sumati-mati (Good wisdom, wisdom), Mahā-dhābhūta-mudrā-ita (The seal of great power), Yeke-cit-śalya-āyatana-niśrita-bhūta (All beings attached to thorns), Gani-mini (The calculator), Satya-ni (The truth), Ghoṣa-satya-ni (The truth of sound), Mudrā-ita (The seal), Carya-adhiṣṭhāna (The place of practice), Bhaga-patha (The path of merit), Na-anīta (Not led), Mahā-puṇi (Great merit), Mocaya-avatara (Liberation descends), Mahā-karuṇāya (Great compassion)
六十八) 沒達離多(百六十九) 薩婆三藐(百七十) 缽啰底缽地(百七十一) 至啰啰多藍(百七十二) 時縛羅都(百七十三) 達磨泥底離(百七十四) 薩鞞慕尼(百七十五) 勃離娑婆(百七十六) 磨呵迦盧拏(百七十七) 三磨提(百七十八) 若那羅婆跋隸那(百七十九) 梅底離(百八十) 底耶伽阿底毗離耶跋隸那(百八十一) 阿地瑟魑多(百八十二) 薩婆步都(百八十三) 烏波遮耶也(百八十四) 薩婆呵(百八十五)」
爾時，一切諸佛土中所有大眾，至此佛剎普來會者，皆共同聲，作如是言：「南無一切諸佛！南無一切諸佛！」皆共三反，作如是言：「怪哉！牟尼眾集甚大希有！大菩薩集甚大希有！大聲聞集甚大希有！如是希有實未曾有！我昔未聞此金剛法等因緣法心建立一切法摧碎陀羅尼印句差別法門，一切教師正法住持，三寶種不斷絕，悉能摧破魔境界力，斷魔罥縛降伏魔怨，建立法幢護持法分，乃至能滿諸佛境界故。今一切諸佛世尊說此陀羅尼印句差別法門記，是一切眾生心印大希有行，調伏六入，乃至令一切眾生得無上涅槃故。」說此陀羅尼印記法時，三十恒河沙等菩薩摩訶薩，成就此陀羅尼得三昧忍。
爾時，月光童子即從坐起，合掌普觀佛加護故，及
【現代漢語翻譯】 現代漢語譯本 『沒達離多』(一百六十九) 『薩婆三藐』(一百七十) 『缽啰底缽地』(一百七十一) 『至啰啰多藍』(一百七十二) 『時縛羅都』(一百七十三) 『達磨泥底離』(一百七十四) 『薩鞞慕尼』(一百七十五) 『勃離娑婆』(一百七十六) 『磨呵迦盧拏』(一百七十七) 『三磨提』(一百七十八) 『若那羅婆跋隸那』(一百七十九) 『梅底離』(一百八十) 『底耶伽阿底毗離耶跋隸那』(一百八十一) 『阿地瑟魑多』(一百八十二) 『薩婆步都』(一百八十三) 『烏波遮耶也』(一百八十四) 『薩婆呵』(一百八十五)。 那時，所有佛土中的一切大眾，來到這個佛剎會聚的，都一起發出聲音，這樣說道：『頂禮一切諸佛！頂禮一切諸佛！』他們一起重複三遍，這樣說道：『真是奇特啊！牟尼(釋迦牟尼)的集會如此盛大，真是稀有！大菩薩的集會如此盛大，真是稀有！大聲聞的集會如此盛大，真是稀有！這樣的稀有真是前所未有！我過去從未聽聞過這種金剛法等因緣法，以心建立一切法，摧毀一切的陀羅尼印句差別法門，一切導師正法住持，三寶的種子不會斷絕，能夠摧破魔的境界力量，斷除魔的束縛，降伏魔的怨恨，建立法幢，護持佛法，乃至能夠圓滿諸佛的境界。』現在，一切諸佛世尊宣說這個陀羅尼印句差別法門的記述，是一切眾生心印的大稀有修行，調伏六根，乃至使一切眾生得到無上的涅槃。』當宣說這個陀羅尼印記法時，有三十恒河沙數那麼多的菩薩摩訶薩，成就了這個陀羅尼，得到了三昧忍。 那時，月光童子立刻從座位上站起來，合掌，普遍觀察，因為佛的加持，以及
【English Translation】 English version 'Mei Da Li Duo' (169), 'Sa Po San Miao' (170), 'Bo La Di Bo Di' (171), 'Zhi La La Duo Lan' (172), 'Shi Fu Luo Du' (173), 'Da Mo Ni Di Li' (174), 'Sa Pi Mu Ni' (175), 'Bo Li Suo Po' (176), 'Mo He Jia Lu Na' (177), 'San Mo Ti' (178), 'Ruo Na Luo Po Ba Li Na' (179), 'Mei Di Li' (180), 'Di Ye Jia A Di Pi Li Ye Ba Li Na' (181), 'A Di Se Chi Duo' (182), 'Sa Po Bu Du' (183), 'Wu Bo Zhe Ye Ye' (184), 'Sa Po He' (185). At that time, all the great assemblies from all the Buddha lands, who had come to this Buddha-field, all spoke in one voice, saying: 'Homage to all Buddhas! Homage to all Buddhas!' They repeated this three times, saying: 'How marvelous! The assembly of Muni (Shakyamuni) is so grand, it is truly rare! The assembly of great Bodhisattvas is so grand, it is truly rare! The assembly of great Sravakas is so grand, it is truly rare! Such rarity is truly unprecedented! In the past, I have never heard of this Vajra Dharma and other causal dharmas, establishing all dharmas with the mind, destroying all the Dharani mantra phrases and differentiated dharma doors, all the teachers upholding the true Dharma, the seeds of the Three Jewels will not be cut off, able to destroy the power of the demon's realm, cut off the demon's bonds, subdue the demon's hatred, establish the Dharma banner, protect the Dharma, and even be able to fulfill the realms of all Buddhas.' Now, all the Buddhas, World Honored Ones, are proclaiming the record of this Dharani mantra phrases and differentiated dharma doors, which is a great rare practice of the mind seal of all sentient beings, taming the six entrances, and even enabling all sentient beings to attain unsurpassed Nirvana.' When this Dharani mantra seal dharma was being proclaimed, thirty Ganges River sands worth of Bodhisattva Mahasattvas achieved this Dharani and attained Samadhi forbearance. At that time, the Moon Light Youth immediately rose from his seat, joined his palms, and looked around, because of the Buddha's blessing, and
自神通力出大法聲，悉皆遍滿此佛剎內，說如是偈：
「佛月難得值， 值是眾亦難， 聰慧眾難得， 及菩薩行者， 如是妙法印， 第一難得聞。 如來大悲者， 能護持正法， 摧一切魔黨， 及退諸怨敵， 三寶永不斷， 諸佛受持故。 一切障壞破， 忍辱柔和增， 及眾生迴向， 護王並國土， 遮諸作惡者， 及斷諸惡見。 安慰諸菩薩， 示現菩提道， 增長波羅蜜， 賢善行滿足， 樂說方便智， 如是等增長， 皆受持佛語， 攝持諸白法， 擁護陀羅尼， 明凈菩提道， 熾然證實法。 汝等一切眾， 皆當斷疑網， 信于陀羅尼， 此是滿足道， 所謂得菩提， 我等復欲說， 擁護陀羅尼。 守護說法者， 增長聞慧故， 誰有與欲者， 菩薩大名聞， 及得無障故， 能令諸眾生， 利益增長故。」
爾時，恒河沙等童真菩薩摩訶薩，咸共同聲，作如是言：「我等今者，與此受持陀羅尼欲，若有善男子、善女人、比丘、比丘尼、優婆塞、優婆夷，當凈洗浴著凈衣服，用種種華莊嚴為帳，燒種種香，設種種食，種種衣服安置敷設，嚴飾綺繡，豎立種種微妙幡幢及諸華蓋，莊嚴道場，升軟
【現代漢語翻譯】 現代漢語譯本 以神通之力發出大法之聲，響徹整個佛剎，宣說了這樣的偈頌： 『佛陀的出現難以值遇，值遇之後眾生也難以聚集， 聰慧的眾生難以獲得，以及修菩薩行的人， 像這樣微妙的法印，第一難以聽聞。 如來大慈大悲，能夠護持正法， 摧毀一切魔的黨羽，以及擊退各種怨敵， 三寶（佛、法、僧）永遠不會斷絕，因為諸佛受持的緣故。 一切障礙都被破壞，忍辱柔和增長， 以及眾生迴向，護衛國王和國土， 遮止那些作惡的人，以及斷除各種邪見。 安慰諸菩薩，示現菩提之道， 增長波羅蜜（paramita，到彼岸），使賢善的修行圓滿， 樂於宣說方便智慧，像這樣等增長， 都受持佛的教誨，攝持各種清凈的法， 擁護陀羅尼（dharani，總持），使菩提道清凈光明， 熾盛地證實佛法。你們一切眾生， 都應當斷除疑惑的羅網，信受陀羅尼， 這是圓滿的道路，也就是所謂的證得菩提， 我們再次想要宣說，擁護陀羅尼。 守護說法的人，爲了增長聞法的智慧， 誰有願望的，菩薩的大名聲， 以及獲得無障礙的緣故，能夠使眾生， 利益增長的緣故。』 那時，像恒河沙數一樣多的童真菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），都一起發出聲音，這樣說道：『我們現在，願意接受和受持這個陀羅尼，如果有善男子、善女人、比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），應當凈身沐浴，穿上乾淨的衣服，用各種鮮花裝飾成帳幔，焚燒各種香，設定各種食物，各種衣服安置鋪設，用精美的絲織品裝飾，豎立各種微妙的幡幢和華蓋，莊嚴道場，登上柔軟的座席。
【English Translation】 English version From the power of spiritual penetrations, a great Dharma sound was emitted, completely filling this Buddha-land, and spoke this verse: 'The appearance of a Buddha is difficult to encounter, and even if encountered, it is difficult for beings to gather, Wise beings are difficult to obtain, as well as those who practice the Bodhisattva path, Such a wonderful Dharma seal is the most difficult to hear. The Tathagata (如來, Thus Come One), with great compassion, is able to uphold the true Dharma, Destroying all the factions of Mara (魔, demon), and repelling all enemies, The Three Jewels (三寶, Buddha, Dharma, Sangha) will never be cut off, because the Buddhas uphold them. All obstacles are broken, patience and gentleness increase, And beings dedicate their merits, protecting the king and the country, Preventing those who do evil, and cutting off all evil views. Comforting all Bodhisattvas, showing the path to Bodhi (菩提, enlightenment), Increasing the paramitas (波羅蜜, perfections), fulfilling virtuous practices, Delighting in speaking with skillful wisdom, such as these increases, All uphold the Buddha's teachings, embracing all pure Dharmas, Protecting the dharani (陀羅尼, mantra), making the Bodhi path clear and bright, Fervently verifying the true Dharma. All of you beings, Should cut off the net of doubts, and believe in the dharani, This is the path to fulfillment, which is called attaining Bodhi, We again wish to speak, to protect the dharani. Protecting those who preach the Dharma, in order to increase the wisdom of hearing, Whoever has the desire, the great fame of the Bodhisattva, And because of obtaining no obstacles, is able to cause all beings, To increase in benefit.' At that time, Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) as numerous as the sands of the Ganges River, all spoke in one voice, saying: 'We now, wish to receive and uphold this dharani, if there are good men, good women, bhikshus (比丘, monks), bhikshunis (比丘尼, nuns), upasakas (優婆塞, laymen), upasikas (優婆夷, laywomen), they should purify themselves by bathing, put on clean clothes, use various flowers to decorate a canopy, burn various incenses, set out various foods, various clothes arranged and laid out, decorate with fine embroidery, erect various subtle banners and canopies, adorn the place of practice, and ascend soft seats.'
妙觸師子之座，開示分別此陀羅尼者，于彼無有心亂者，四大亂身亂意亂，無有毒氣噓觸其身。無有能令頭痛者，內外身份及以四支悉無病惱，無有能令音聲蹇澀。
「若彼法師，往昔所有不善之業，四大亂聲亂者，若彼法師讀此陀羅尼故，一切業障盡滅無餘得安隱住，有來聽者亦無四大亂及以聲亂。若有聞此陀羅尼者，彼不善業四大長病，及聲亂者一切皆滅。」
是時，月光童子瞻仰無量恒河沙等諸佛世尊，諸大菩薩之所圍繞。月光童子曲躬合掌，作如是言：「諸佛世尊慈悲念我，當與我欲，今當說此陀羅尼咒。」即于佛前說大明咒：
「◎多地也他羼帝(一) 阿娑摩路卑(二) 彌哆離(三) 蘇摩婆坻(四) 縊呬娜婆軍阇脾(五) 娜婆軍阇娜婆軍阇脾(六) 茂羅輸陀泥(七) 婆茶呿婆茶呿(八) 婆茶呿摩啰婆(九) 哆他多跛履侈陀(十) 婆婆婆頗頗頗娑娑娑(十一) 阿茂羅(十二) 阿者離(十三) 陀陀波啰者羅(十四) 脾地離(十五) 縊迦娜耶跛履侈陀(十六) 栴陀那抵履尼(十七) 菩薩離(十八) 菩薩啰抵履尼(十九) 呿伽藪啰抵履尼(二十) 娑娜婆藪啰抵履尼(二十一) 復哆句胝跛履侈陀(二十二) 阇閜(來可反)阇閜呿呿(二十三) 婆栘
【現代漢語翻譯】 現代漢語譯本 坐在妙觸師子座上，開示分別此陀羅尼的人，他不會有心神散亂的情況，四大（地、水、火、風）不會紊亂，身體不會紊亂，心意也不會紊亂，不會有毒氣侵襲他的身體。不會有人使他頭痛，內外身體各部分以及四肢都不會有疾病困擾，也不會有人使他的聲音嘶啞。 如果那位法師，過去有不善的業力，導致四大紊亂、聲音嘶啞，如果那位法師誦讀此陀羅尼，一切業障都會消滅乾淨，獲得安穩的住處，前來聽法的人也不會有四大紊亂和聲音嘶啞的情況。如果有人聽聞此陀羅尼，他過去的不善業力、四大引起的長期疾病，以及聲音嘶啞等問題都會全部消除。 這時，月光童子瞻仰著無量恒河沙數般的諸佛世尊，以及被諸大菩薩圍繞的景象。月光童子彎腰合掌，這樣說道：『諸佛世尊，請慈悲憐憫我，滿足我的願望，我現在將要宣說這個陀羅尼咒。』隨即在佛前宣說了大明咒： 『◎多地也他 羼帝(chàndì)（忍辱） 阿娑摩路卑(āsāmólùbēi)（無等比） 彌哆離(mítuōlí)（朋友） 蘇摩婆坻(sūmópózhǐ)（月亮） 縊呬娜婆軍阇脾(yìxīnàpójūnshāpí)（無垢） 娜婆軍阇娜婆軍阇脾(nàpójūnshānàpójūnshāpí)（無垢無垢） 茂羅輸陀泥(màolāshūdání)（清凈） 婆茶呿婆茶呿(pó chá qū pó chá qū)（斷除） 婆茶呿摩啰婆(pó chá qū mó luó pó)（斷除障礙） 哆他多跛履侈陀(duōtāduōpǒlǐchǐtuó)（如來遍滿） 婆婆婆頗頗頗娑娑娑(pó pó pó pō pō pō suō suō suō)（遍滿） 阿茂羅(āmàoluó)（無垢） 阿者離(āzhělí)（不動） 陀陀波啰者羅(tuó tuó bō luó zhě luó)（持戒） 脾地離(pídìlí)（智慧） 縊迦娜耶跛履侈陀(yìjiānàyēpǒlǐchǐtuó)（唯一遍滿） 栴陀那抵履尼(zhāntuónádǐlǐní)（月光） 菩薩離(púsàlí)（菩薩） 菩薩啰抵履尼(púsàluódǐlǐní)（菩薩光） 呿伽藪啰抵履尼(qūjiāsūluódǐlǐní)（虛空光） 娑娜婆藪啰抵履尼(suōnápósūluódǐlǐní)（光明） 復哆句胝跛履侈陀(fùduōjùzhīpǒlǐchǐtuó)（無數遍滿） 阇閜(shānà)阇閜呿呿(shānà shānà qū qū)（剎那剎那斷除） 婆栘(póyí)（成就）』
【English Translation】 English version For the one who sits on the Lion's Seat of Wonderful Touch and explains this Dharani, there will be no mental disturbance. The four elements (earth, water, fire, wind) will not be disordered, the body will not be disordered, and the mind will not be disordered. No poisonous air will touch their body. No one will cause them headaches, and all parts of their body, both internal and external, as well as their four limbs, will be free from illness and distress. No one will cause their voice to become hoarse. If that Dharma master has past unwholesome karma that causes the four elements to be disordered and their voice to be hoarse, if that Dharma master recites this Dharani, all karmic obstacles will be completely extinguished, and they will attain a peaceful dwelling. Those who come to listen will also be free from the disorder of the four elements and hoarseness of voice. If anyone hears this Dharani, their past unwholesome karma, chronic illnesses caused by the four elements, and problems such as hoarseness of voice will all be eliminated. At that time, the youth Moonlight gazed upon the countless Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, surrounded by great Bodhisattvas. The youth Moonlight bowed and joined his palms, saying, 'World Honored Ones, Buddhas, please have compassion on me and grant my wish. I will now speak this Dharani mantra.' Then, in front of the Buddha, he spoke the great bright mantra: '◎Tadyatha chandhe (patience), Asamarupe (incomparable), Mitari (friend), Sumavati (moon), Ihinavagunjepe (immaculate), Navagunja Navagunjape (immaculate immaculate), Mulasudani (pure), Bhadakhe Bhadakhe (cut off), Bhadakhe Marava (cut off obstacles), Tathata Parichita (Tathagata pervades), Bhava Bhava Bha Bha Bha Sa Sa Sa (pervades), Amara (immaculate), Ajali (immovable), Thatha Parachara (holding precepts), Pithili (wisdom), Ikanaya Parichita (only pervades), Chandana Dhilini (moonlight), Bodhisali (Bodhisattva), Bodhisara Dhilini (Bodhisattva light), Khagasura Dhilini (space light), Sanavasura Dhilini (light), Puta Koti Parichita (countless pervades), Shana Shana Khakhe (instant instant cut off), Bhayi (accomplishment).'
阇閜呿(二十四) 娜摩佉沙呿(二十五) 迦迦佉(二十六) 呵呵呵呵(二十七) 虎虎虎(二十八) 娑波履奢脾陀娜(二十九) 波履侈陀(三十) 阿摩摩(三十一) 你也摩摩(三十二) 棄也摩摩(三十三) 娑母陀啰母陀啰婆佉(三十四) 僧塞迦啰娘跋履侈陀(三十五) 菩提娑(上音)乞史坻脾摩(三十六) 摩訶脾摩(三十七) 部(去音)哆句胝(三十八) 阿迦舍始婆娑跛履侈陀(三十九) 娑婆呵(四十)」
爾時，一切他方佛土諸佛世尊、菩薩摩訶薩，及大聲聞、釋梵護世、天、龍、夜叉、乾闥婆等，諸大神王大威德者，咸共稱讚：「善哉！善哉！」白諸佛言：「世尊！此陀羅尼甚大迅疾有大力勢，能遮一切怨敵怖畏病患諸難，惡夢惡相皆悉解脫，乃至無障智無上智大福智聚之所依故，說此陀羅尼。」
爾時，世自在主大梵天王，以大梵力境界莊嚴，變為女人，于無量壽佛前坐。第一端正色相圓滿勝過于天，第一具足衣服莊嚴，華鬘涂香持用嚴飾。時世自在大梵天王，即從坐起合掌恭敬，作如是言：「世尊！當擁護我圓音演說，如是音聲悉能遍滿一切佛剎，普得聞知而無障礙。如我今者，如此咒句，善能護持說法法師及聽法者。若於后時，若魔、若魔眷屬、若天、若天男
【現代漢語翻譯】 現代漢語譯本：阇閜呿（dū shā qù，二十四），娜摩佉沙呿（nà mó qū shā qù，二十五），迦迦佉（jiā jiā qù，二十六），呵呵呵呵（hē hē hē hē，二十七），虎虎虎（hǔ hǔ hǔ，二十八），娑波履奢脾陀娜（suō bō lǚ shē pí tuó nà，二十九），波履侈陀（bō lǚ chǐ tuó，三十），阿摩摩（ā mó mó，三十一），你也摩摩（yě nǐ mó mó，三十二），棄也摩摩（qì yě mó mó，三十三），娑母陀啰母陀啰婆佉（suō mǔ tuó luó mǔ tuó luó pó qū，三十四），僧塞迦啰娘跋履侈陀（sēng sāi jiā luó niáng bá lǚ chǐ tuó，三十五），菩提娑（bú tí suō）乞史坻脾摩（qǐ shǐ dǐ pí mó，三十六），摩訶脾摩（mó hē pí mó，三十七），部（bù）哆句胝（duō jù zhī，三十八），阿迦舍始婆娑跛履侈陀（ā jiā shè shǐ pó suō bǒ lǚ chǐ tuó，三十九），娑婆呵（suō pó hē，四十）。 那時，一切其他佛土的諸佛世尊、菩薩摩訶薩，以及大聲聞、釋梵護世、天、龍、夜叉、乾闥婆等，諸大神王大威德者，都一同稱讚說：『善哉！善哉！』他們對諸佛說：『世尊！這個陀羅尼非常迅速且具有強大的力量，能夠遮擋一切怨敵、恐懼、疾病和各種災難，使惡夢和不祥之兆都得以解除，乃至因為它是無障礙智慧、無上智慧和大福德聚集的所依，所以才宣說了這個陀羅尼。』 那時，世自在主大梵天王，以大梵力的境界莊嚴，變化成女人，坐在無量壽佛前。她的容貌端正，色相圓滿，勝過天人，衣服莊嚴，華鬘涂香，用來裝飾自己。當時，世自在大梵天王，即從座位上起身，合掌恭敬，這樣說道：『世尊！請您擁護我，讓我能以圓滿的聲音演說，這樣的聲音能夠遍滿一切佛剎，普遍被聽聞而沒有障礙。就像我現在所說的這些咒語，能夠很好地護持說法法師和聽法的人。如果在未來，無論是魔、魔的眷屬、天、天男
【English Translation】 English version: 'Dū shā qù (24), nà mó qū shā qù (25), jiā jiā qù (26), hē hē hē hē (27), hǔ hǔ hǔ (28), suō bō lǚ shē pí tuó nà (29), bō lǚ chǐ tuó (30), ā mó mó (31), yě nǐ mó mó (32), qì yě mó mó (33), suō mǔ tuó luó mǔ tuó luó pó qū (34), sēng sāi jiā luó niáng bá lǚ chǐ tuó (35), bú tí suō qǐ shǐ dǐ pí mó (36), mó hē pí mó (37), bù duō jù zhī (38), ā jiā shè shǐ pó suō bǒ lǚ chǐ tuó (39), suō pó hē (40).' At that time, all the Buddhas, World Honored Ones, Bodhisattva-Mahasattvas, great Sravakas, Sakra, Brahma, the world protectors, Devas, Nagas, Yakshas, Gandharvas, and other great divine kings with great power from all other Buddha lands, all together praised, saying, 'Excellent! Excellent!' They said to the Buddhas, 'World Honored One! This Dharani is very swift and has great power. It can ward off all enemies, fears, diseases, and various calamities. It can liberate from bad dreams and ominous signs. It is the basis of unobstructed wisdom, supreme wisdom, and the accumulation of great merit. Therefore, this Dharani is spoken.' At that time, the Great Brahma King, the Lord of the World, adorned with the realm of great Brahma power, transformed into a woman and sat before Amitayus Buddha. Her appearance was upright, her complexion perfect, surpassing the Devas. Her clothes were adorned, and she was decorated with flower garlands and fragrant ointments. Then, the Great Brahma King, the Lord of the World, rose from his seat, joined his palms in reverence, and said, 'World Honored One! Please protect me so that I can speak with a perfect voice. May this voice pervade all Buddha lands, be universally heard without obstruction. Just as these mantras I am now speaking can well protect the Dharma teachers who preach and those who listen to the Dharma. If in the future, whether it be a Mara, a Mara's retinue, a Deva, or a Deva's son,'
女，或龍、龍女、或龍父母男女眷屬，乃至毗舍遮女、毗舍遮父母男女大小並其眷屬、人、非人等，于說法師及聽法者伺求其短，實作怨家詐為親友。于說法師及聽法者，乃至惱害損觸一毛，或奪精氣，或毒氣噓，或噁心視，乃至一念頃，我于彼等人若非人，諸魔鬼輩禁止斷除，令彼昏濁與其要誓：『我當擁護諸佛世尊圓音演說，能以法聲滿諸佛剎，唯愿世尊當念助我。』」時無量壽佛默然受請。
時，大眾中。有一釋天名曰持髻，以金天冠勝妙光明莊嚴其身，在於佛前不遠而坐。
爾時，持髻釋天告自在如是言：「姊妹！勿以染污之心於無量壽如來座前而坐，勿惱世尊。何以故？樂戲論者是凡夫法，如來世尊永無戲論，有為暫現是起盡相，一切名色句差別如如，汝若如是或倒如來。姊妹！如來平等無違無諍，一味如如等虛空界，虛空亦不妄置，三行盡相，如虛空不分別無分別，諸行如是，如來如是。諸欲功德，不為戲論，不分別無不分別，而無所住不受不取，如是無命無生者，無養育無人無陰界入，無取無戲論。姊妹！汝今云何于如來前而作戲論？」
爾時，無量壽如來告天主言：「汝應審諦，然後發言，勿作不如法語，令汝得罪受不愛果。此是大善丈夫，為無量諸佛之所注意，于諸佛所種諸善
【現代漢語翻譯】 現代漢語譯本：無論是女子，還是龍、龍女、或者龍的父母男女眷屬，乃至毗舍遮（一種惡鬼）女、毗舍遮的父母男女大小及其眷屬，人、非人等，他們會伺機尋找說法師和聽法者的過失，實際上是怨家卻假裝成親友。他們會惱害說法師和聽法者，哪怕是觸碰一根毫毛，或者奪取精氣，或者噴出毒氣，或者用惡毒的眼神注視，哪怕只是一念之間，我都要禁止斷除這些人和非人，以及各種魔鬼，讓他們昏聵無力，並與他們立下誓言：『我將擁護諸佛世尊圓滿的音聲演說，使法音充滿所有佛剎，唯愿世尊能夠憶念並幫助我。』 」這時，無量壽佛默然接受了請求。 當時，大眾之中，有一位名叫持髻的釋天（帝釋天），他以金色的天冠和殊勝的光明莊嚴自身，在佛前不遠處坐著。 這時，持髻釋天對自在（一位天女）說道：『姊妹！不要以染污的心在無量壽如來座前坐著，不要惱亂世尊。為什麼呢？喜歡戲論是凡夫的習性，如來世尊永遠沒有戲論。有為法暫時顯現是生滅的現象，一切名色句的差別都是如如的。你如果這樣，就會顛倒如來。姊妹！如來平等無違無諍，一味如如，等同虛空界。虛空也不會妄加設定，三行（身、口、意）的盡相，如同虛空不分別無分別，諸行也是如此，如來也是如此。諸欲功德，不為戲論，不分別無不分別，而無所住，不受不取，如是無命無生者，無養育，無人無陰界入，無取無戲論。姊妹！你現在怎麼能在如來面前作戲論呢？』 這時，無量壽如來告訴天主（持髻釋天）說：『你應該仔細審視，然後再發言，不要說不如法的話，讓你因此獲罪，承受不喜歡的果報。這位是大善丈夫，為無量諸佛所注意，在諸佛那裡種下了各種善根。』
【English Translation】 English version: Whether it be a woman, or a dragon, a dragon maiden, or the male or female relatives of a dragon's parents, or even a Pisaca (a type of demon) woman, the male or female relatives of a Pisaca's parents, whether they are large or small, along with their dependents, humans, non-humans, etc., they seek the faults of the Dharma teachers and those who listen to the Dharma, actually being enemies but pretending to be friends. They will harm the Dharma teachers and those who listen to the Dharma, even if it is just touching a single hair, or stealing their essence, or exhaling poisonous gas, or looking with malicious eyes, even for just a single thought, I will prohibit and cut off these humans and non-humans, and all kinds of demons, causing them to be confused and powerless, and I will make a vow with them: 『I will protect the perfect sound of the Buddhas, the World Honored Ones, as they expound the Dharma, filling all Buddha lands with the sound of the Dharma. I only wish that the World Honored One will remember and help me.』" At this time, the Immeasurable Life Buddha silently accepted the request. At that time, among the assembly, there was a Shakra (Indra) named Dhrtaketu (holding a crest), who adorned himself with a golden heavenly crown of supreme and wondrous light, sitting not far from the Buddha. At this time, Dhrtaketu Shakra said to Zizai (a celestial maiden): 『Sister! Do not sit before the seat of the Immeasurable Life Tathagata with a defiled mind, do not disturb the World Honored One. Why is that? Those who enjoy frivolous talk are the ways of ordinary beings. The Tathagata, the World Honored One, never engages in frivolous talk. The temporary appearance of conditioned phenomena is the nature of arising and ceasing. All the differences in names, forms, and phrases are as they are. If you are like this, you will invert the Tathagata. Sister! The Tathagata is equal, without contradiction or contention, of one flavor, as it is, equal to the realm of space. Space also does not arbitrarily set up, the nature of the exhaustion of the three actions (body, speech, and mind), like space without discrimination or non-discrimination, all actions are like this, the Tathagata is like this. All desires and merits are not for frivolous talk, without discrimination or non-discrimination, and without dwelling, not receiving, not grasping, thus there is no life, no birth, no nurturing, no person, no aggregates, no entrances, no grasping, no frivolous talk. Sister! How can you engage in frivolous talk before the Tathagata?』 At this time, the Immeasurable Life Tathagata said to the Lord of the Gods (Dhrtaketu Shakra): 『You should examine carefully, and then speak, do not speak words that are not in accordance with the Dharma, causing you to incur sin and receive undesirable consequences. This is a great and virtuous man, who is noticed by countless Buddhas, and has planted various roots of goodness in the presence of the Buddhas.』
根。又此善丈夫，為欲供養如來事故，現女人相妙飾莊嚴，汝勿於此說言是女。」
時，持髻釋天白世自在梵天言：「善男子！當起慈悲攝受於我，施我歡喜，莫令我今以此粗言得惡果報。」
爾時，懷樂菩薩白無量壽佛言：「世尊！若此釋天不悔此語時，得何果報？」
時無量壽佛告懷樂菩薩言：「善男子！今此釋天若不悔過，于未來世八萬四千生中，作草驢身為他輕賤。是故，善男子等！常須慎意護此口業。」
爾時，佛告世自在梵天言：「善男子！隨汝樂說，我已擁護汝所說也。」
世自在梵天既蒙護念歡喜合掌，遍觀十方，作如是言：「唯愿，世尊！一心念我。若佛菩薩及聲聞眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，欲令正法久住世者，愿於此處同與我欲。若法師及聽眾，欲得隨順相應無惱亂者，當與我欲。若彼惡魔人非人等，未來之世于說法者及眾生類，作惱亂時，我當遮障與彼要誓斷其噁心。」自在梵天作是語時，所出音聲遍滿一切諸佛世界。
爾時，一切諸梵天王，一時同聲作，如是言：「我等亦以此陀羅尼同共與欲。所以者何？我等於后亦當受持此陀羅尼，亦當擁護未來之世善男子等，有能開示演說如是法門及聽法眾，我當令彼隨順
【現代漢語翻譯】 現代漢語譯本： 『根。』又這位善男子，爲了供養如來的緣故，示現女人的形象，並以美妙的裝飾莊嚴自身，你不要因此就說她是女人。」 當時，持髻釋天對世自在梵天說：『善男子！請您發起慈悲心來接納我，給我歡喜，不要讓我因為剛才的粗魯言辭而得到惡果報。』 這時，懷樂菩薩對無量壽佛說：『世尊！如果這位釋天不懺悔他所說的話，會得到什麼果報呢？』 當時，無量壽佛告訴懷樂菩薩說：『善男子！如果這位釋天不懺悔過錯，在未來的八萬四千世中，會轉生為草驢，被他人輕賤。所以，善男子們！要常常謹慎自己的意念，守護好自己的口業。』 這時，佛告訴世自在梵天說：『善男子！你可以隨意說，我已經護持你所說的話了。』 世自在梵天得到佛的護念，歡喜地合掌，遍觀十方，說道：『唯愿，世尊！一心念我。如果佛、菩薩以及聲聞眾，天、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），想要正法長久住世的，愿在此處與我同願。如果法師和聽眾，想要得到隨順相應，沒有惱亂的，也應當與我同願。如果那些惡魔、人非人等，在未來世對說法者和眾生進行惱亂時，我將遮蔽他們，並與他們約定，斷除他們的噁心。』自在梵天說這些話時，所發出的聲音遍滿一切諸佛世界。 當時，一切諸梵天王，同時同聲說道：『我們也用這個陀羅尼（Dharani，總持，咒語）共同發願。為什麼呢？因為我們以後也會受持這個陀羅尼，也會擁護未來世的善男子等，那些能夠開示演說這樣法門以及聽法的眾生，我們會讓他們隨順。』
【English Translation】 English version: 'Root.' Furthermore, this good man, for the sake of making offerings to the Tathagata, manifests the appearance of a woman, adorned with exquisite decorations. You should not say that she is a woman because of this.」 At that time, the Shakra (Śakra, a deity) with a crest said to the Brahma (Brahmā, a creator god) of the World of Self-Mastery: 『Good man! Please arise with compassion and accept me, grant me joy, and do not let me receive evil karmic retribution for my coarse words just now.』 Then, the Bodhisattva (Bodhisattva, an enlightened being) Joyful Mind asked the Buddha Amitayus (Amitāyus, Buddha of Infinite Life): 『World Honored One! If this Shakra does not repent of these words, what karmic retribution will he receive?』 At that time, the Buddha Amitayus told the Bodhisattva Joyful Mind: 『Good man! If this Shakra does not repent of his mistake, in the future, for eighty-four thousand lifetimes, he will be reborn as a grass donkey, despised by others. Therefore, good men! You must always be careful of your thoughts and guard your verbal karma.』 Then, the Buddha said to the Brahma of the World of Self-Mastery: 『Good man! Speak as you please, I have already protected what you have said.』 The Brahma of the World of Self-Mastery, having received the Buddha's protection, joyfully joined his palms, looked throughout the ten directions, and said: 『May the World Honored One! Be mindful of me with one heart. If the Buddhas, Bodhisattvas, and Shravakas (Śrāvaka, a disciple of Buddha), Devas (Deva, a god), Nagas (Nāga, a serpent deity), Yakshas (Yakṣa, a nature spirit), Gandharvas (Gandharva, a celestial musician), Asuras (Asura, a demon), Garudas (Garuḍa, a bird-like deity), Kinnaras (Kiṃnara, a celestial musician with a human body and a horse head), and Mahoragas (Mahoraga, a serpent deity), wish for the Dharma to abide in the world for a long time, may they join me in this wish. If Dharma teachers and listeners wish to be in harmony and without disturbance, they should also join me in this wish. If those demons, non-humans, and others, in the future, cause disturbance to those who preach the Dharma and to sentient beings, I will shield them and make a vow with them to cut off their evil intentions.』 When the Brahma of Self-Mastery spoke these words, the sound filled all the Buddha worlds. At that time, all the Brahma Kings, simultaneously and in one voice, said: 『We also join in this wish with this Dharani (Dhāraṇī, a sacred chant). Why? Because we will also uphold this Dharani in the future, and we will also protect the good men and others in the future, those who can expound and explain such Dharma teachings, and those who listen to the Dharma, we will make them be in harmony.』
相應得如所愿。我等今于佛世尊、菩薩摩訶薩及大聲聞眾前，與此陀羅尼欲。」
時，彼自在梵天作如是言：「唯愿，世尊及菩薩、聲聞大弟子眾，擁護於我。」即說咒曰：
「多地也他(一) 阿摩離(二) 毗摩離(三) 伽拏山地(四) 呵離(五) 氈地(六) 摩呵氈地(七) 遮彌(八) 摩呵遮彌(九) 蘇彌(十) 薩他彌(十一) 阿婆呵(十二) 毗婆呵(十三) 鴦伽阇(十四) 泥哆啰佉毗(十五) 茂羅波履侈啼(十六) 藥叉氈馳(十七) 毗舍遮氈馳(十八) 阿跋哆泥(十九) 三跋哆泥(二十) 僧塞迦啰泥(二十一) 讇波泥(二十二) 摸呵泥(二十三) 嘔遮吒泥(二十四) 呵摩呵(二十五) 呵摩呵呵摩呵(二十六) 阿軍遮泥(二十七) 佉伽舍婆(二十八) 阿摩羅(二十九) 阿茂羅(三十) 茂羅波履跋坻(三十一) 阿婆羅佉婆(三十二) 娑婆呵(三十三)
「世尊！若有男子、女人，違逆不行聖眾大集所說神咒者，眼睛墮落，頭頂破裂，支節分散。」復說咒曰：
「多地也他阿者者(一) 阿婆呵者者(二) 帚迦啰叉(三) 遮遮吒(四) 佉遮遮(五) 那佉伽遮遮(六) 遮遮遮遮(七) 那遮呵茂羅遮遮(八) 遮茂
【現代漢語翻譯】 現代漢語譯本：如您所愿。我們現在於佛世尊、菩薩摩訶薩（偉大的菩薩）以及大聲聞眾（佛陀的傑出弟子）前，想要宣說這個陀羅尼（總持，真言）。 當時，自在梵天（佛教中的天神）說了這樣的話：『唯愿，世尊以及菩薩、聲聞大弟子們，能夠護佑我。』隨即說了咒語： 『多地也他（咒語起始語） 阿摩離 毗摩離 伽拏山地 呵離 氈地 摩呵氈地 遮彌 摩呵遮彌 蘇彌 薩他彌 阿婆呵 毗婆呵 鴦伽阇 泥哆啰佉毗 茂羅波履侈啼 藥叉氈馳（夜叉的奔馳） 毗舍遮氈馳（毗舍遮的奔馳） 阿跋哆泥 三跋哆泥 僧塞迦啰泥 讇波泥 摸呵泥 嘔遮吒泥 呵摩呵 呵摩呵呵摩呵 阿軍遮泥 佉伽舍婆 阿摩羅 阿茂羅 茂羅波履跋坻 阿婆羅佉婆 娑婆呵（咒語結束語）。』 『世尊！如果有男子、女人，違背不遵行聖眾大集所說的神咒，他們的眼睛會墮落，頭頂會破裂，肢體會分散。』又說了咒語： 『多地也他 阿者者 阿婆呵者者 帚迦啰叉 遮遮吒 佉遮遮 那佉伽遮遮 遮遮遮遮 那遮呵茂羅遮遮 遮茂』
【English Translation】 English version: As you wish. We are now before the World Honored One, the Buddhas, the Bodhisattva Mahasattvas (great Bodhisattvas), and the great Sravakas (distinguished disciples of the Buddha), and we wish to speak this Dharani (mantra, a sacred utterance). At that time, the Brahma (a deity in Buddhism) who is free and at ease spoke these words: 'May the World Honored One, the Bodhisattvas, and the great Sravaka disciples protect me.' Then he spoke the mantra: 'Tadyatha (thus it is) Amali Vimali Ganasandhi Hari Jandi Mahajandi Chami Mahachami Sumi Sthami Avaha Vivaha Angaja Nidarakhavi Mulaparichite Yakshajanchi (Yakshas's running) Pisachajanchi (Pisachas's running) Avadani Sambadani Samskarani Chambani Mohani Uchadani Hamaha Hamahahamaha Anjuni Khagashava Amala Amula Mulaparibadhi Avalakava Svaha (end of the mantra).' 'World Honored One! If there are men or women who disobey and do not follow the divine mantra spoken by the great assembly of the holy ones, their eyes will fall out, their heads will break, and their limbs will be scattered.' Then he spoke another mantra: 'Tadyatha Ajaja Avahajaja Bhrukaraksha Chachata Khachacha Nakhagachacha Chachachacha Nachahamuachacha Chamu'
羅(九) 遮遮呵摩茂羅遮遮(十) 呵牟呵牟(十一) 婆茶婆呵(十二) 娑婆呵(十三)」
爾時，一切梵王乃至毗舍遮王，聞是說已，皆唱：「善哉！」作如是言：「假使鬼神有大威力雄猛迅疾，所向摧碎力能過千，我今以此陀羅尼章句悉令罥著。如是一切諸惡鬼神，能與眾生作不利者，皆使潛滅無逃活處。」
自在梵天覆作是言：「若有住惡無慈愍心，不知恩德惱眾生者，若鬼、若魔及其眷屬常來伺求受灌頂職剎利王等，或伺求妃后王子王女及綵女等，乃至宰相官屬並余民庶，于佛法中得清凈信者，若男、若女、童男、童女、優婆塞、優婆夷，樂聽法者，比丘、比丘尼禪誦精進不放逸者，如是鬼、魔、人、非人等求其長短，我當擁護，乃至能令一剎那頃噁心不起，況復于彼一毛惱亂？
「若起噁心惱亂破壞，奪其精氣以毒噓身，如是伺求覓其過者，以此陀羅尼威神力故，若魔眷屬人非人等頭破作七分，眼精殞墜心水乾枯，得白癩病其身臭爛，失本神通陷沒于地，復為惡風所吹，擲置四方無人之處，塵土坌身狂迷心亂周慞馳走，所行之地地皆破裂隨墮其中，深八萬四千由旬，于彼命終。
「若是魔等，違背此咒水行之類，于佛聖教得清凈信者，勤營僧事比丘比丘尼等，彼諸鬼神作惱
【現代漢語翻譯】 現代漢語譯本 『羅(九) 遮遮呵摩茂羅遮遮(十) 呵牟呵牟(十一) 婆茶婆呵(十二) 娑婆呵(十三)』
那時，一切梵天王乃至毗舍遮王（一種惡鬼），聽到這些話后，都高聲讚歎：『太好了！』他們這樣說道：『即使鬼神有強大的威力，兇猛迅疾，所向披靡，力量能超過千倍，我現在用這個陀羅尼（總持，咒語）的章句，全部將他們束縛住。像這樣的一切惡鬼神，如果能給眾生帶來不利，都讓他們潛藏消失，沒有逃脫活命的地方。』
自在梵天王又說道：『如果有人心懷惡意，沒有慈悲憐憫之心，不知恩德，惱害眾生，無論是鬼、是魔及其眷屬，經常來伺機尋找機會，想要加害那些受灌頂的剎利王（印度古代的統治階級），或者伺機尋找機會加害妃后、王子、王女以及宮女等，乃至宰相、官員以及其他民眾，在佛法中得到清凈信仰的人，無論是男人、女人、童男、童女、優婆塞（在家男居士）、優婆夷（在家女居士），喜歡聽聞佛法的人，比丘（出家男僧）、比丘尼（出家女尼）禪修誦經精進不懈怠的人，像這樣的鬼、魔、人、非人等，如果想找他們的缺點，我應當保護他們，甚至能讓他們在一剎那間不起噁心，更何況是讓他們受到一毛的惱亂呢？』
『如果他們生起噁心，惱亂破壞，奪取他們的精氣，用毒氣來傷害他們，像這樣伺機尋找他們過錯的人，因為這個陀羅尼的威神力量，如果魔的眷屬、人、非人等，他們的頭會破裂成七份，眼睛的精華墜落，心臟的水分乾枯，會得白癩病，身體腐爛發出臭味，失去原本的神通，陷落到地裡，又被惡風吹散，拋擲到四方無人之處，身上沾滿塵土，狂迷心亂，四處奔走，所走過的地方，地面都會破裂，隨之墜落其中，深達八萬四千由旬，在那裡死去。』
『如果是魔等，違背這個咒語，對佛陀的聖教有清凈信仰的人，勤勞經營僧團事務的比丘、比丘尼等，那些鬼神如果對他們進行惱害，』
【English Translation】 English version 'Ro (nine) che che he mo luo che che (ten) he mou he mou (eleven) po cha po he (twelve) suo po he (thirteen)'
At that time, all the Brahma Kings, even the Pisacha Kings (a type of evil ghost), having heard these words, all exclaimed, 'Excellent!' They spoke thus: 'Even if ghosts and spirits possess great power, are fierce and swift, and can crush everything in their path, with strength exceeding a thousandfold, I will now use these Dharani (mantra) verses to bind them all. All such evil ghosts and spirits, if they can bring harm to sentient beings, shall be made to hide and vanish, with no place to escape and live.'
The Brahma King of Freedom further said: 'If there are those who harbor evil intentions, lack compassion and mercy, are ungrateful, and harm sentient beings, whether they are ghosts, demons, or their retinues, who constantly seek opportunities to harm those who have received the coronation of Kshatriya Kings (ancient Indian ruling class), or seek opportunities to harm consorts, princes, princesses, and palace women, or even ministers, officials, and other common people, who have attained pure faith in the Buddha's teachings, whether they are men, women, boys, girls, Upasakas (male lay practitioners), Upasikas (female lay practitioners), those who enjoy listening to the Dharma, Bhikkhus (monks), Bhikkhunis (nuns) who practice meditation and recitation diligently without negligence, if such ghosts, demons, humans, or non-humans seek their faults, I shall protect them, and even ensure that they do not generate evil thoughts for even a moment, let alone allow them to be disturbed by even a hair.'
'If they generate evil thoughts, disturb and destroy, seize their essence, and harm them with poison, those who seek their faults in this way, because of the majestic power of this Dharani, if they are the retinues of demons, humans, or non-humans, their heads will be shattered into seven pieces, the essence of their eyes will fall out, the water in their hearts will dry up, they will contract white leprosy, their bodies will rot and stink, they will lose their original supernatural powers, fall into the ground, and be scattered by evil winds, thrown to desolate places, covered in dust, confused and disoriented, running around aimlessly, and wherever they go, the ground will break open, and they will fall into it, to a depth of eighty-four thousand yojanas, and die there.'
'If they are demons, etc., who disobey this mantra, and those who have pure faith in the Buddha's teachings, diligently manage the affairs of the Sangha, such as Bhikkhus and Bhikkhunis, if those ghosts and spirits cause them harm,'
亂者，亦得如上所說惡報，頭破七分及以命終。若是不退魔場陀羅尼，隨所在處，我等當勤加護，所有一切樂法眾生，我當勤心晝夜守護，及彼一切惡毒夜叉、富單那等，我當驅逐出其境界。
「若陀羅尼所在之處，一切國土斗諍饑饉他方怨敵、非時風雨寒熱疫病，我當除斷令無有餘，亦令其國一切人民善根成就，隨順和合安隱豐饒，能令法師及聽法者，名聞高遠無有病苦，亦為勸勵四輩檀越，利養供給。」◎
寶星陀羅尼經卷第六
「◎多地也他鴦伽邏鴦伽邏(一) 崩伽邏(二) 缽啰朋迦啰(三) 婆耶弭呵弭哆藍婆斯(四) 阿溪阿呿門跋利(五) 度迷徒曼帝(六) 雞跋知雞榆利(七) 三摩婆呵泥(去音)(八) 三曼多跋達利(九) 達迷達迷(十) 馱摩雞(十一) 阇破雞(十二) 弭多啰紐破隸(十三) 破羅婆帝(十四) 伽尼(膩宜切)(十五) 伽拏婆藍帝(十六) 哂利底利(十七) 哂啰哂啰雞(十八) 閻(時瞻切)婆帝婆帝(十九) 吒迦斯吒建帝(二十) 吒迦婆藍帝(二十一) 伽拏婆漢帝(二十二) 哂藺帝(二十三) 始藺帝(二十四) 嬪頭婆帝(二十五) 衢婆(去聲)醯(二十六) 受離弭多啰受離(二十七) 受屣阿伽離(二十八) 阿婆
【現代漢語翻譯】 現代漢語譯本 擾亂者也會像上面所說的那樣遭受惡報，頭破裂成七份，乃至喪命。如果是不退轉的魔場陀羅尼，無論在什麼地方，我們都應當勤加守護，對於所有愛好佛法的眾生，我應當盡心盡力、日夜守護，並且將一切惡毒的夜叉（Yaksha，一種鬼神）、富單那（Putana，一種惡鬼）等驅逐出他們的境界。 『如果陀羅尼所在的地方，一切國土發生爭鬥、饑荒、外敵入侵、不合時節的風雨寒熱、瘟疫疾病，我應當消除斷絕，使之不再存在，也使那個國家的一切人民善根成就，順應和合，安穩豐饒，能夠使法師和聽法的人，名聲遠揚，沒有病苦，也爲了勸勉四輩檀越（Danapati，施主），提供利益和供養。』 《寶星陀羅尼經》卷第六 『◎多地也他 唵伽啰 唵伽啰 (一) 崩伽啰 (二) 缽啰朋迦啰 (三) 婆耶弭呵弭哆藍婆斯 (四) 阿溪阿呿門跋利 (五) 度迷徒曼帝 (六) 雞跋知雞榆利 (七) 三摩婆呵泥 (去音) (八) 三曼多跋達利 (九) 達迷達迷 (十) 馱摩雞 (十一) 阇破雞 (十二) 弭多啰紐破隸 (十三) 破羅婆帝 (十四) 伽尼 (膩宜切) (十五) 伽拏婆藍帝 (十六) 哂利底利 (十七) 哂啰哂啰雞 (十八) 閻 (時瞻切) 婆帝婆帝 (十九) 吒迦斯吒建帝 (二十) 吒迦婆藍帝 (二十一) 伽拏婆漢帝 (二十二) 哂藺帝 (二十三) 始藺帝 (二十四) 嬪頭婆帝 (二十五) 衢婆 (去聲) 醯 (二十六) 受離弭多啰受離 (二十七) 受屣阿伽離 (二十八) 阿婆』
【English Translation】 English version Those who cause disturbances will also receive the evil retributions as mentioned above, their heads will be broken into seven pieces, and they will even lose their lives. If it is the Dharani of the Non-Regressing Demon Field, wherever it is, we should diligently protect it. For all sentient beings who love the Dharma, I should wholeheartedly protect them day and night, and I will drive out all evil Yakshas (Yaksha, a type of spirit), Putanas (Putana, a type of evil ghost), and others from their realms. 'If in the place where the Dharani is located, there are conflicts, famines, invasions from foreign enemies, untimely winds and rains, heat and cold, or epidemics in any country, I shall eliminate and cut them off so that they no longer exist. I will also ensure that all the people of that country achieve roots of goodness, live in harmony and peace, and are prosperous. This will enable the Dharma teachers and those who listen to the Dharma to have their names spread far and wide, without suffering from illness. It will also encourage the four types of Danapatis (Danapati, benefactors) to provide benefits and offerings.' The Sixth Scroll of the Treasure Star Dharani Sutra '◎Tadyatha Omghara Omghara (1) Bhangara (2) Parapangara (3) Bhayamiha Mitrambhasi (4) Akshi Akshamanbari (5) Dume Tumanti (6) Kibhajiki Yumili (7) Samabhahani (8) Samantabhadari (9) Dame Dame (10) Dhamaki (11) Jhapaki (12) Mitranupare (13) Parabhapati (14) Gani (15) Ganabharanti (16) Shilitili (17) Shira Shira Ki (18) Yama (19) Bhapati Bhapati (20) Takashtakanti (21) Takabharanti (22) Ganabhahanti (23) Shiliti (24) Shiliti (25) Bindubhapati (26) Kubha (27) Suli Mitara Suli (28) Suli Agali (29) Abha'
迷(二十九) 娑寫多他當(三十) 呼盧哂離(三十一) 旃涕隸三摩達迷(三十二) 馱迷(三十三) 俱朱盧(三十四) 謨朱盧(三十五) 阿質吒至離(三十六) 至遮婆呵(三十七) 朱盧朱盧(三十八) 弭多啰婆呵(三十九) 俱盧俱盧(四十) 娑啰娑啰(四十一) 俱株俱株(四十二) 磨呵薩啰(四十三) 都株都株(四十四) 磨呵薩底耶(四十五) 奚離馱耶補數箄(四十六) 蘇補數箄(四十七) 度磨缽離呵隸(四十八) 阿婆移盧至泥(四十九) 迦樂差脾(五十) 阿婆耶磨薩堵毗婆呵(五十一) 底底隸(五十二) 磨磨隸(五十三) 缽濕縛呿(五十四) 尸尸啰(五十五) 盧迦毗那耶迦(五十六) 跋時隸跋時啰達隸(五十七) 跋時啰婆帝(五十八) 跋時啰馱提(五十九) 斫迦啰跋時提(六十) 斫迦啰跋時隸(六十一) 斫迦隸遮婆泥(六十二) 達隸達隸(六十三) 婆隸婆隸(六十四) 布隸(六十五) 吒隸(六十六) 呼呼隸(六十七) 傍伽嬪婆隸(六十八) 舍利舍利(六十九) 至離朱離(七十) 慕隸(七十一) 曼荼隸(七十二) 曼荼泥(七十三) 伽伽啰尼(七十四) 慕荼泥(七十五) 薩波謨荼泥(七十六) 地地啰耶泥(七十七)
【現代漢語翻譯】 現代漢語譯本 迷(29)（迷：迷惑，迷失） 娑寫多他當(30)（娑寫多他當：一種咒語） 呼盧哂離(31)（呼盧哂離：一種咒語） 旃涕隸三摩達迷(32)（旃涕隸三摩達迷：一種咒語） 馱迷(33)（馱迷：一種咒語） 俱朱盧(34)（俱朱盧：一種咒語） 謨朱盧(35)（謨朱盧：一種咒語） 阿質吒至離(36)（阿質吒至離：一種咒語） 至遮婆呵(37)（至遮婆呵：一種咒語） 朱盧朱盧(38)（朱盧朱盧：一種咒語） 弭多啰婆呵(39)（弭多啰婆呵：一種咒語） 俱盧俱盧(40)（俱盧俱盧：一種咒語） 娑啰娑啰(41)（娑啰娑啰：一種咒語） 俱株俱株(42)（俱株俱株：一種咒語） 磨呵薩啰(43)（磨呵薩啰：偉大的精華） 都株都株(44)（都株都株：一種咒語） 磨呵薩底耶(45)（磨呵薩底耶：偉大的真實） 奚離馱耶補數箄(46)（奚離馱耶補數箄：一種咒語） 蘇補數箄(47)（蘇補數箄：一種咒語） 度磨缽離呵隸(48)（度磨缽離呵隸：一種咒語） 阿婆移盧至泥(49)（阿婆移盧至泥：一種咒語） 迦樂差脾(50)（迦樂差脾：一種咒語） 阿婆耶磨薩堵毗婆呵(51)（阿婆耶磨薩堵毗婆呵：一種咒語） 底底隸(52)（底底隸：一種咒語） 磨磨隸(53)（磨磨隸：一種咒語） 缽濕縛呿(54)（缽濕縛呿：一種咒語） 尸尸啰(55)（尸尸啰：一種咒語） 盧迦毗那耶迦(56)（盧迦毗那耶迦：世界的引導者） 跋時隸跋時啰達隸(57)（跋時隸跋時啰達隸：一種咒語） 跋時啰婆帝(58)（跋時啰婆帝：一種咒語） 跋時啰馱提(59)（跋時啰馱提：一種咒語） 斫迦啰跋時提(60)（斫迦啰跋時提：一種咒語） 斫迦啰跋時隸(61)（斫迦啰跋時隸：一種咒語） 斫迦隸遮婆泥(62)（斫迦隸遮婆泥：一種咒語） 達隸達隸(63)（達隸達隸：一種咒語） 婆隸婆隸(64)（婆隸婆隸：一種咒語） 布隸(65)（布隸：一種咒語） 吒隸(66)（吒隸：一種咒語） 呼呼隸(67)（呼呼隸：一種咒語） 傍伽嬪婆隸(68)（傍伽嬪婆隸：一種咒語） 舍利舍利(69)（舍利舍利：一種咒語） 至離朱離(70)（至離朱離：一種咒語） 慕隸(71)（慕隸：一種咒語） 曼荼隸(72)（曼荼隸：一種咒語） 曼荼泥(73)（曼荼泥：一種咒語） 伽伽啰尼(74)（伽伽啰尼：一種咒語） 慕荼泥(75)（慕荼泥：一種咒語） 薩波謨荼泥(76)（薩波謨荼泥：一切迷惑的消除者） 地地啰耶泥(77)（地地啰耶泥：一種咒語） English version Mī (29) (Mī: confusion, lost) Sāxiěduōtā dāng (30) (Sāxiěduōtā dāng: a type of mantra) Hūlúshěn lí (31) (Hūlúshěn lí: a type of mantra) Zhāntìlì sān mó dá mí (32) (Zhāntìlì sān mó dá mí: a type of mantra) Tuó mí (33) (Tuó mí: a type of mantra) Jù zhū lú (34) (Jù zhū lú: a type of mantra) Mó zhū lú (35) (Mó zhū lú: a type of mantra) Ā zhì zhà zhì lí (36) (Ā zhì zhà zhì lí: a type of mantra) Zhì zhē pó hē (37) (Zhì zhē pó hē: a type of mantra) Zhū lú zhū lú (38) (Zhū lú zhū lú: a type of mantra) Mǐ duō luó pó hē (39) (Mǐ duō luó pó hē: a type of mantra) Jù lú jù lú (40) (Jù lú jù lú: a type of mantra) Suō luó suō luó (41) (Suō luó suō luó: a type of mantra) Jù zhū jù zhū (42) (Jù zhū jù zhū: a type of mantra) Mó hē sà luó (43) (Mó hē sà luó: great essence) Dōu zhū dōu zhū (44) (Dōu zhū dōu zhū: a type of mantra) Mó hē sà dǐ yē (45) (Mó hē sà dǐ yē: great truth) Xī lí tuó yē bǔ shù bì (46) (Xī lí tuó yē bǔ shù bì: a type of mantra) Sū bǔ shù bì (47) (Sū bǔ shù bì: a type of mantra) Dù mó bō lí hē lì (48) (Dù mó bō lí hē lì: a type of mantra) Ā pó yí lú zhì ní (49) (Ā pó yí lú zhì ní: a type of mantra) Jiā lè chā pí (50) (Jiā lè chā pí: a type of mantra) Ā pó yē mó sà dǔ pí pó hē (51) (Ā pó yē mó sà dǔ pí pó hē: a type of mantra) Dǐ dǐ lì (52) (Dǐ dǐ lì: a type of mantra) Mó mó lì (53) (Mó mó lì: a type of mantra) Bō shī fù qié (54) (Bō shī fù qié: a type of mantra) Shī shī luó (55) (Shī shī luó: a type of mantra) Lú jiā pí nà yē jiā (56) (Lú jiā pí nà yē jiā: guide of the world) Bó shí lì bó shí luó dá lì (57) (Bó shí lì bó shí luó dá lì: a type of mantra) Bó shí luó pó dì (58) (Bó shí luó pó dì: a type of mantra) Bó shí luó tuó tí (59) (Bó shí luó tuó tí: a type of mantra) Zhuó jiā luó bó shí tí (60) (Zhuó jiā luó bó shí tí: a type of mantra) Zhuó jiā luó bó shí lì (61) (Zhuó jiā luó bó shí lì: a type of mantra) Zhuó jiā lì zhē pó ní (62) (Zhuó jiā lì zhē pó ní: a type of mantra) Dá lì dá lì (63) (Dá lì dá lì: a type of mantra) Pó lì pó lì (64) (Pó lì pó lì: a type of mantra) Bù lì (65) (Bù lì: a type of mantra) Zhà lì (66) (Zhà lì: a type of mantra) Hū hū lì (67) (Hū hū lì: a type of mantra) Bàng gā pín pó lì (68) (Bàng gā pín pó lì: a type of mantra) Shě lì shě lì (69) (Shě lì shě lì: a type of mantra) Zhì lí zhū lí (70) (Zhì lí zhū lí: a type of mantra) Mù lì (71) (Mù lì: a type of mantra) Màn tú lì (72) (Màn tú lì: a type of mantra) Màn tú ní (73) (Màn tú ní: a type of mantra) Gā gā luó ní (74) (Gā gā luó ní: a type of mantra) Mù tú ní (75) (Mù tú ní: a type of mantra) Sà bō mó tú ní (76) (Sà bō mó tú ní: remover of all confusion) Dì dì luó yē ní (77) (Dì dì luó yē ní: a type of mantra)
【English Translation】 English version Mī (29) (Mī: confusion, lost) Sāxiěduōtā dāng (30) (Sāxiěduōtā dāng: a type of mantra) Hūlúshěn lí (31) (Hūlúshěn lí: a type of mantra) Zhāntìlì sān mó dá mí (32) (Zhāntìlì sān mó dá mí: a type of mantra) Tuó mí (33) (Tuó mí: a type of mantra) Jù zhū lú (34) (Jù zhū lú: a type of mantra) Mó zhū lú (35) (Mó zhū lú: a type of mantra) Ā zhì zhà zhì lí (36) (Ā zhì zhà zhì lí: a type of mantra) Zhì zhē pó hē (37) (Zhì zhē pó hē: a type of mantra) Zhū lú zhū lú (38) (Zhū lú zhū lú: a type of mantra) Mǐ duō luó pó hē (39) (Mǐ duō luó pó hē: a type of mantra) Jù lú jù lú (40) (Jù lú jù lú: a type of mantra) Suō luó suō luó (41) (Suō luó suō luó: a type of mantra) Jù zhū jù zhū (42) (Jù zhū jù zhū: a type of mantra) Mó hē sà luó (43) (Mó hē sà luó: great essence) Dōu zhū dōu zhū (44) (Dōu zhū dōu zhū: a type of mantra) Mó hē sà dǐ yē (45) (Mó hē sà dǐ yē: great truth) Xī lí tuó yē bǔ shù bì (46) (Xī lí tuó yē bǔ shù bì: a type of mantra) Sū bǔ shù bì (47) (Sū bǔ shù bì: a type of mantra) Dù mó bō lí hē lì (48) (Dù mó bō lí hē lì: a type of mantra) Ā pó yí lú zhì ní (49) (Ā pó yí lú zhì ní: a type of mantra) Jiā lè chā pí (50) (Jiā lè chā pí: a type of mantra) Ā pó yē mó sà dǔ pí pó hē (51) (Ā pó yē mó sà dǔ pí pó hē: a type of mantra) Dǐ dǐ lì (52) (Dǐ dǐ lì: a type of mantra) Mó mó lì (53) (Mó mó lì: a type of mantra) Bō shī fù qié (54) (Bō shī fù qié: a type of mantra) Shī shī luó (55) (Shī shī luó: a type of mantra) Lú jiā pí nà yē jiā (56) (Lú jiā pí nà yē jiā: guide of the world) Bó shí lì bó shí luó dá lì (57) (Bó shí lì bó shí luó dá lì: a type of mantra) Bó shí luó pó dì (58) (Bó shí luó pó dì: a type of mantra) Bó shí luó tuó tí (59) (Bó shí luó tuó tí: a type of mantra) Zhuó jiā luó bó shí tí (60) (Zhuó jiā luó bó shí tí: a type of mantra) Zhuó jiā luó bó shí lì (61) (Zhuó jiā luó bó shí lì: a type of mantra) Zhuó jiā lì zhē pó ní (62) (Zhuó jiā lì zhē pó ní: a type of mantra) Dá lì dá lì (63) (Dá lì dá lì: a type of mantra) Pó lì pó lì (64) (Pó lì pó lì: a type of mantra) Bù lì (65) (Bù lì: a type of mantra) Zhà lì (66) (Zhà lì: a type of mantra) Hū hū lì (67) (Hū hū lì: a type of mantra) Bàng gā pín pó lì (68) (Bàng gā pín pó lì: a type of mantra) Shě lì shě lì (69) (Shě lì shě lì: a type of mantra) Zhì lí zhū lí (70) (Zhì lí zhū lí: a type of mantra) Mù lì (71) (Mù lì: a type of mantra) Màn tú lì (72) (Màn tú lì: a type of mantra) Màn tú ní (73) (Màn tú ní: a type of mantra) Gā gā luó ní (74) (Gā gā luó ní: a type of mantra) Mù tú ní (75) (Mù tú ní: a type of mantra) Sà bō mó tú ní (76) (Sà bō mó tú ní: remover of all confusion) Dì dì luó yē ní (77) (Dì dì luó yē ní: a type of mantra)
磨醯濕縛啰羅耶泥(七十八) 奚離莘阇泥(七十九) 馱婆婆至(八十) 旃荼羅棲迷(八十一) 薩婆薩寫阿地瑟恥(去聲)多(八十二) 叱電堵婆呵那(八十三) 磨弭泥(八十四) 破羅啰底(八十五) 烏阇伽隸(八十六) 毗至泥(八十七) 婆那啰呵(八十八) 蒲蒲隸(八十九) 瞿盧瞿盧(九十) 慕盧慕盧(九十一) 哂離哂離(九十二) 呵啰呵啰(九十三) 迦建荼婆呵(九十四) 哂哂哆(九十五) 阿喻那建荼(九十六) 時縛啰婆棲(九十七) 揭馱泥(九十八) 阿陀呵泥(九十九) 末伽毗盧呵泥(一百) 破羅薩底(一百一) 阿盧沙婆底(一百二) 哂離哂離(一百三) 耶他婆阇耶薩縛伽啰(一百四) 耶他波蘭者奚馱耶婆呵(一百五) 薩底耶缽履婆婆(一百六) 末伽毗盧呵泥(一百七) 阿遮羅勃提(一百八) 馱馱缽啰遮羅(一百九) 波遮耶賓荼離馱耶(一百一十) 旃達遮啰拏(一百一十一) 阿遮隸輸達泥(一百一十二) 缽啰訖履底末祇(一百一十三) 伊羅伊離離(一百一十四) 缽啰鞞(一百一十五) 娑啰勃啰帝(一百一十六) 薩婆哆啰哆他多(一百一十七) 薩底耶奴伽帝(一百一十八) 阿那娑啰那勃啰帝(一百一十九) 阿羅哆(一百
二十) 鴦瞿隸(一百二十一) 奢彌泥(一百二十二) 勃啰磨婆喻哂呵阿哂哆婆哂啰(一百二十三) 尼啰婆耶婆(一百二十四) 阿指啰末伽(一百二十五) 羅那羅瞿薩隸(一百二十六) 底履啰多那傍世(一百二十七) 達磨迦耶(一百二十八) 時縛羅旃達隸(一百二十九) 薩母達啰婆底(一百三十) 磨呵步馱毗耶(一百三十一) 薩母達啰鞞伽婆底(一百三十二) 陀羅尼沒達隸(一百三十三) 磨企沒達啰(一百三十四) 蘇啰缽啰底三毗陀沒達啰(一百三十五) 阿跋哆尼(一百三十六) 三㕹哆尼(一百三十七) 三慕賀塞迦啰(一百三十八) 毗地喻多羅棲那(一百三十九) 廁底沒達離都死(一百四十) 曳雞質畢利地毗婆呵(一百四十一) 婆呵婆呵婆呵(一百四十二) 雞吒迦婆吒(一百四十三) 世羅缽啰底底耶奚離多曳那(一百四十四) 沒達離多陀羅尼(一百四十五) 馱啰馱啰馱啰(一百四十六) 檀地羅檀地羅(一百四十七) 呼色迦薩婆奚馱耶(一百四十八) 達離堵死(一百四十九) 阇荼阇婆吒(一百五十) 阇呿婆吒(一百五十一) 蘇么底么底(一百五十二) 磨呵馱步哆達哆(一百五十三) 質殺荼耶單那尼失離多步多(一百五十四) 伊尼弭尼(一百五十
【現代漢語翻譯】 現代漢語譯本 二十) 鴦瞿隸 (Anguli，指環) (一百二十一) 奢彌泥 (Shamini) (一百二十二) 勃啰磨婆喻哂呵阿哂哆婆哂啰 (Brahma-bhavyuhasin-ahasita-bhasvara) (一百二十三) 尼啰婆耶婆 (Nirabhayabha) (一百二十四) 阿指啰末伽 (Achira-marga) (一百二十五) 羅那羅瞿薩隸 (Ranaraghusari) (一百二十六) 底履啰多那傍世 (Triratna-bamse) (一百二十七) 達磨迦耶 (Dharma-kaya，法身) (一百二十八) 時縛羅旃達隸 (Sivara-chandali) (一百二十九) 薩母達啰婆底 (Samudra-vati) (一百三十) 磨呵步馱毗耶 (Maha-bhuta-viya) (一百三十一) 薩母達啰鞞伽婆底 (Samudra-vega-vati) (一百三十二) 陀羅尼沒達隸 (Dharani-mudre) (一百三十三) 磨企沒達啰 (Makhi-mudra) (一百三十四) 蘇啰缽啰底三毗陀沒達啰 (Sura-pratisamvid-mudra) (一百三十五) 阿跋哆尼 (Apattani) (一百三十六) 三㕹哆尼 (Samyatani) (一百三十七) 三慕賀塞迦啰 (Sammoha-skara) (一百三十八) 毗地喻多羅棲那 (Vidhi-uttara-ksina) (一百三十九) 廁底沒達離都死 (Ceti-mudra-tusti) (一百四十) 曳雞質畢利地毗婆呵 (Yekecit-prithivi-vaha) (一百四十一) 婆呵婆呵婆呵 (Vaha-vaha-vaha) (一百四十二) 雞吒迦婆吒 (Kitaka-vapata) (一百四十三) 世羅缽啰底底耶奚離多曳那 (Sila-pratitya-ksilita-yena) (一百四十四) 沒達離多陀羅尼 (Mudrita-dharani) (一百四十五) 馱啰馱啰馱啰 (Dhara-dhara-dhara) (一百四十六) 檀地羅檀地羅 (Dandhira-dandhira) (一百四十七) 呼色迦薩婆奚馱耶 (Hursaka-sarva-siddhaya) (一百四十八) 達離堵死 (Dari-tusti) (一百四十九) 阇荼阇婆吒 (Jata-javata) (一百五十) 阇呿婆吒 (Jagha-vapata) (一百五十一) 蘇么底么底 (Sumati-mati) (一百五十二) 磨呵馱步哆達哆 (Maha-dhuta-datta) (一百五十三) 質殺荼耶單那尼失離多步多 (Citsada-ya-danani-ksilita-bhuta) (一百五十四) 伊尼弭尼 (Ini-mini) (一百五十五) English version 20) Anguli (Anguli, meaning ring) (121) Shamini (122) Brahma-bhavyuhasin-ahasita-bhasvara (123) Nirabhayabha (124) Achira-marga (125) Ranaraghusari (126) Triratna-bamse (127) Dharma-kaya (Dharma-kaya, meaning the body of the Dharma) (128) Sivara-chandali (129) Samudra-vati (130) Maha-bhuta-viya (131) Samudra-vega-vati (132) Dharani-mudre (133) Makhi-mudra (134) Sura-pratisamvid-mudra (135) Apattani (136) Samyatani (137) Sammoha-skara (138) Vidhi-uttara-ksina (139) Ceti-mudra-tusti (140) Yekecit-prithivi-vaha (141) Vaha-vaha-vaha (142) Kitaka-vapata (143) Sila-pratitya-ksilita-yena (144) Mudrita-dharani (145) Dhara-dhara-dhara (146) Dandhira-dandhira (147) Hursaka-sarva-siddhaya (148) Dari-tusti (149) Jata-javata (150) Jagha-vapata (151) Sumati-mati (152) Maha-dhuta-datta (153) Citsada-ya-danani-ksilita-bhuta (154) Ini-mini (155)
【English Translation】 20) Anguli (ring) (121) Shamini (122) Brahma-bhavyuhasin-ahasita-bhasvara (123) Nirabhayabha (124) Achira-marga (125) Ranaraghusari (126) Triratna-bamse (127) Dharma-kaya (the body of the Dharma) (128) Sivara-chandali (129) Samudra-vati (130) Maha-bhuta-viya (131) Samudra-vega-vati (132) Dharani-mudre (133) Makhi-mudra (134) Sura-pratisamvid-mudra (135) Apattani (136) Samyatani (137) Sammoha-skara (138) Vidhi-uttara-ksina (139) Ceti-mudra-tusti (140) Yekecit-prithivi-vaha (141) Vaha-vaha-vaha (142) Kitaka-vapata (143) Sila-pratitya-ksilita-yena (144) Mudrita-dharani (145) Dhara-dhara-dhara (146) Dandhira-dandhira (147) Hursaka-sarva-siddhaya (148) Dari-tusti (149) Jata-javata (150) Jagha-vapata (151) Sumati-mati (152) Maha-dhuta-datta (153) Citsada-ya-danani-ksilita-bhuta (154) Ini-mini (155)
五) 薩遮泥(一百五十六) 瞿沙薩遮泥(一百五十七) 沒達離多遮離耶阿地瑟侘那(一百五十八) 簿缽他那阿溺他(一百五十九) 磨呵布尼耶三沒遮耶阿婆多啰(一百六十) 磨呵迦盧拏耶沒達離多(一百六十一) 薩婆三藐波啰底缽指啰啰哆藍(一百六十二) 時縛羅堵達磨泥底離(一百六十三) 薩鞞慕尼勃離沙婆磨呵迦盧拏三摩提(一百六十四) 若那羅婆跋隸那(一百六十五) 梅底離底耶伽底(一百六十六) 毗離耶跋隸那阿地瑟魑多(一百六十七) 薩婆步都烏波遮耶也(一百六十八) 薩婆呵」
「◎多地也他羼帝(一) 阿娑摩路卑(二) 彌帝隸蘇摩婆坻(三) 縊哂娜婆軍阇脾(四) 娜婆軍阇脾(五) 娜婆軍阇脾(六) 茂羅輸陀泥(七) 婆荼呿(八) 婆荼呿(九) 摩啰婆哆他多(十) 跛履侈陀(十一) 婆頗娑婆頗娑(十二) 阿茂羅(十三) 阿者羅(十四) 陀陀波啰者羅(十五) 脾地隸(十六) 縊迦娜耶跛履侈陀(十七) 旃陀那蒂(都泥切) 履尼(十八) 菩薩離(十九) 菩薩啰蒂履尼(二十) 呿伽藪啰蒂履尼(二十一) 娑娜婆藪啰蒂履尼(二十二) 步多句胝跛履侈陀(二十三) 阇攞(來可切)呿攞呿(二十四) 婆曳阇蒂呿(二十五
【現代漢語翻譯】 現代漢語譯本 薩遮泥（Satyani，真實者）瞿沙薩遮泥（Ghoshasatyani，聲音真實者）沒達離多遮離耶阿地瑟侘那（Maitri-adhishthana，慈愛所依）簿缽他那阿溺他（Bhupatana-anita，大地之主）磨呵布尼耶三沒遮耶阿婆多啰（Mahapunya-samucchaya-avatara，大福德聚集之化身）磨呵迦盧拏耶沒達離多（Mahakarunaya-maitri，大悲之慈愛）薩婆三藐波啰底缽指啰啰哆藍（Sarva-samyak-pratipatti-ratanam，一切正行之寶）時縛羅堵達磨泥底離（Shiva-dharma-niti，吉祥之法理）薩鞞慕尼勃離沙婆磨呵迦盧拏三摩提（Sarva-muni-vrishabha-mahakaruṇa-samadhi，一切牟尼中最勝者的大悲三昧）若那羅婆跋隸那（Jnana-bala-avalambena，以智慧力為依）梅底離底耶伽底（Maitri-gati，慈愛之行）毗離耶跋隸那阿地瑟魑多（Virya-balena-adhishthita，以精進力所持）薩婆步都烏波遮耶也（Sarva-bhuta-upacaya，一切眾生之增長）薩婆呵（Sarva-ha，一切成就）。 『◎多地也他羼帝（Tadyatha khante，即說咒曰：忍辱）阿娑摩路卑（Asama-rupe，無等之形）彌帝隸蘇摩婆坻（Maitri-sumavati，慈愛善者）縊哂娜婆軍阇脾（Idhina-bhunjapi，燃燒之火）娜婆軍阇脾（Nabhunjapi，不燃燒之火）娜婆軍阇脾（Nabhunjapi，不燃燒之火）茂羅輸陀泥（Mula-shuddhani，根之清凈）婆荼呿（Bhadra-khe，吉祥之空）婆荼呿（Bhadra-khe，吉祥之空）摩啰婆哆他多（Mara-bhatatha-tatha，魔之如如）跛履侈陀（Parichita，遍知）婆頗娑婆頗娑（Bhasabha-bhasa，光輝光輝）阿茂羅（Amala，無垢）阿者羅（Achala，不動）陀陀波啰者羅（Tatha-parachara，如是行）脾地隸（Pithile，廣大）縊迦娜耶跛履侈陀（Eka-naya-parichita，一乘遍知）旃陀那蒂（Chandana-ti，旃檀之香）履尼（Rini，清凈）菩薩離（Bodhisali，菩薩之行）菩薩啰蒂履尼（Bodhisattva-ratirini，菩薩之樂清凈）呿伽藪啰蒂履尼（Khaga-sura-ratirini，虛空天樂清凈）娑娜婆藪啰蒂履尼（Sadha-vasu-ratirini，常住樂清凈）步多句胝跛履侈陀（Bhuta-koti-parichita，真實之邊際遍知）阇攞（Jala，火焰）呿攞呿（Khala-khe，空之空）婆曳阇蒂呿（Bhaya-jati-khe，怖畏生之空）』
【English Translation】 English version Satyani (The Truthful One), Ghoshasatyani (The Truthful One of Sound), Maitri-adhishthana (Abode of Loving-kindness), Bhupatana-anita (Lord of the Earth), Mahapunya-samucchaya-avatara (Embodiment of the Accumulation of Great Merit), Mahakarunaya-maitri (Loving-kindness of Great Compassion), Sarva-samyak-pratipatti-ratanam (Jewel of All Right Practice), Shiva-dharma-niti (Auspicious Dharma Principle), Sarva-muni-vrishabha-mahakaruṇa-samadhi (Great Compassion Samadhi of the Best of All Sages), Jnana-bala-avalambena (Relying on the Power of Wisdom), Maitri-gati (Path of Loving-kindness), Virya-balena-adhishthita (Established by the Power of Diligence), Sarva-bhuta-upacaya (Growth of All Beings), Sarva-ha (All Accomplishment). '◎Tadyatha khante (Thus it is said: Patience), Asama-rupe (Formless), Maitri-sumavati (Loving-kindness, Virtuous One), Idhina-bhunjapi (Burning Fire), Nabhunjapi (Non-burning Fire), Nabhunjapi (Non-burning Fire), Mula-shuddhani (Purity of the Root), Bhadra-khe (Auspicious Space), Bhadra-khe (Auspicious Space), Mara-bhatatha-tatha (Mara's Suchness), Parichita (Fully Known), Bhasabha-bhasa (Radiant, Radiant), Amala (Immaculate), Achala (Immovable), Tatha-parachara (Thus Conduct), Pithile (Vast), Eka-naya-parichita (Fully Known by the One Vehicle), Chandana-ti (Sandalwood Fragrance), Rini (Pure), Bodhisali (Bodhisattva's Practice), Bodhisattva-ratirini (Bodhisattva's Joyful Purity), Khaga-sura-ratirini (Purity of the Joy of the Sky Gods), Sadha-vasu-ratirini (Purity of the Joy of the Eternal Abode), Bhuta-koti-parichita (Fully Known by the Limit of Reality), Jala (Flame), Khala-khe (Emptiness of Emptiness), Bhaya-jati-khe (Emptiness of the Birth of Fear).'
) 娜摩去叉呿(二十六) 迦迦佉(二十七) 呵呵呵呵(二十八) 虎虎虎虎(二十九) 娑波履奢脾陀娜波履侈陀(三十) 阿摩摩你也摩摩(三十一) 棄也摩摩(三十二) 娑母陀羅母陀啰婆佉(三十三) 僧塞迦啰娘跛履侈陀(三十四) 菩提娑(上音)(三十五) 乞史坻脾摩(三十六) 摩訶脾摩(三十七) 部(去音)哆句胝(三十八) 阿迦舍始婆娑跛履侈陀(三十九) 娑婆訶」 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第七
唐天竺三藏波羅頗蜜多羅譯陀羅尼品之餘
◎爾時，眾中有一大梵天王名曰妙音，位居十住摩訶薩地，若於梵中諸梵中尊，若於魔中諸魔中尊，若於釋中諸釋中尊，乃至毗沙門、毗樓茶、毗樓博叉、提頭賴吒、大自在、那羅延、阿修羅等，于諸天主天主中尊。是時，妙音梵王變作第一女人之形，色相圓滿威儀具足，以勝莊嚴而自莊嚴，于釋迦如來前合掌而坐。以其兩手捧如意寶珠，為供養佛故，瞻仰尊顏目不異視，諸根寂然，不以諸相而觀如來。
爾時，世尊告妙音梵天：「汝今何故目不暫瞬，乃至無相觀於我耶？善男子！頗有一法名為佛耶？頗有一物可為名耶？如貪瞋癡無明煩惱，有名物緣相，相緣無明，
【現代漢語翻譯】 現代漢語譯本：娜摩去叉呿（二十六），迦迦佉（二十七），呵呵呵呵（二十八），虎虎虎虎（二十九），娑波履奢脾陀娜波履侈陀（三十），阿摩摩你也摩摩（三十一），棄也摩摩（三十二），娑母陀羅母陀啰婆佉（三十三），僧塞迦啰娘跛履侈陀（三十四），菩提娑（上音）（三十五），乞史坻脾摩（三十六），摩訶脾摩（三十七），部（去音）哆句胝（三十八），阿迦舍始婆娑跛履侈陀（三十九），娑婆訶。
《寶星陀羅尼經》卷第七
唐天竺三藏波羅頗蜜多羅譯陀羅尼品之餘
當時，在會眾中有一位大梵天王，名叫妙音（Miao Yin），位居十住（Shi Zhu）摩訶薩（Mahasattva）地，在梵天中是諸梵天之尊，在魔中是諸魔之尊，在釋天中是諸釋天之尊，乃至毗沙門（Vaisravana）、毗樓茶（Virudhaka）、毗樓博叉（Virupaksa）、提頭賴吒（Dhritarashtra）、大自在（Mahesvara）、那羅延（Narayana）、阿修羅（Asura）等，在諸天主中是天主之尊。這時，妙音梵王變化成第一女人的形象，容貌圓滿，威儀具足，以殊勝的莊嚴來莊嚴自己，在釋迦如來（Sakyamuni Tathagata）前合掌而坐。他用雙手捧著如意寶珠，爲了供養佛陀，瞻仰佛的尊顏，眼睛不看其他地方，諸根寂靜，不以各種表象來觀察如來。
這時，世尊告訴妙音梵天：『你現在為什麼眼睛不眨一下，甚至以無相的方式來觀察我呢？善男子！難道有一法可以稱為佛嗎？難道有一物可以被命名嗎？就像貪、嗔、癡、無明煩惱，有名稱、事物、因緣、表象，表象又緣于無明。』
【English Translation】 English version: Namo qu cha qie (26), Jia jia qie (27), He he he he (28), Hu hu hu hu (29), Suo po lv she pi tuo na po lv chi tuo (30), A mo mo ye ni ye mo mo (31), Qi ye mo mo (32), Suo mu tuo luo mu tuo luo po qie (33), Seng sai jia luo niang po lv chi tuo (34), Pu ti suo (upper tone) (35), Qi shi di pi mo (36), Mo he pi mo (37), Bu (departing tone) duo ju zhi (38), A jia she shi po suo po lv chi tuo (39), Suo po he.
The Seventh Scroll of the Baoxing Dharani Sutra
Translated by Tripitaka Master Paramita of Tang Dynasty, India, Remaining of the Dharani Chapter
At that time, among the assembly, there was a Great Brahma King named Miao Yin (Wonderful Sound), who was at the stage of the Ten Abidings (Shi Zhu) Mahasattva, the most honored among the Brahmas, the most honored among the demons, the most honored among the Shakra, and even Vaisravana, Virudhaka, Virupaksa, Dhritarashtra, Mahesvara, Narayana, Asura, etc., the most honored among the lords of the heavens. At this time, Brahma King Miao Yin transformed into the form of a supreme woman, with a perfect appearance and dignified demeanor, adorning himself with magnificent ornaments. He sat with his palms together in front of Sakyamuni Tathagata. With both hands, he held a wish-fulfilling jewel, offering it to the Buddha. He gazed upon the Buddha's venerable face without looking elsewhere, his senses were tranquil, and he did not observe the Tathagata through any forms.
At that time, the World Honored One said to Brahma Miao Yin: 'Why do you gaze at me without blinking, even observing me without form? Good man! Is there a dharma that can be called Buddha? Is there an object that can be named? Like greed, anger, ignorance, and afflictions, there are names, things, causes, conditions, and forms, and forms arise from ignorance.'
無明緣行，乃至廣說，相滅無明滅，行滅亦復如是。」
妙音梵天言：「誠如聖說。何以故？無明不可得。世尊！若無明不可得者，彼十二有支從何而起？可從虛空生耶？虛空復不可得。」
佛言：「如是，如是。善男子！一切法如虛空。所以者何？虛空無物無相，非闇非明，不分別無分別，無成無壞不可說，無一物無分齊斷一切物。如是，如是。善男子！佛法真際斷，佛法如如，佛法不取此彼岸，佛法不減不增。佛法非陰界入，體無分齊，若實若物若相一切皆無，佛法無動無住不妄置立，佛法一切言語道斷。」說此法時，八萬四千眾生髮阿耨多羅三藐三菩提心。
時，有惡魔作如是言：「若佛法如虛空，非物不可說，汝以何等智慧精進，劬勞方便惱亂於我，破我境界，乃至奪我境界眾生，復教眾生不來不去無物幻術？汝若如是教眾生者，不復見彼煩惱行起。汝以何故，為我於此娑婆世界，召集如是無量無數諸佛世尊、菩薩摩訶薩，及大聲聞、梵釋護世、摩醯首羅，有大神通、有大加護，乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，普皆同來滿於一切諸佛剎土，令此無慈大梵說如是咒？我等既聞，普皆頭痛受大苦惱，乃至令身上下爛臭。」
爾時，復有六萬八千
【現代漢語翻譯】 現代漢語譯本：'無明'（avidya，指對真理的無知）緣起'行'（samskara，指身、口、意所造作的行為），乃至廣說十二因緣，當'無明'滅時，'行'也隨之滅，其餘因緣的滅也是如此。 妙音梵天（Brahma Subhuti）說：'聖者所說確實如此。為什麼呢？因為'無明'是不可得的。世尊！如果'無明'是不可得的，那麼這十二有支（十二因緣的組成部分）是從哪裡產生的呢？難道是從虛空中產生的嗎？而虛空也是不可得的。' 佛說：'是的，是的。善男子！一切法都如同虛空。為什麼呢？因為虛空無物無相，非黑暗非光明，不分別也無分別，無成無壞不可言說，無一物也無界限，斷絕一切事物。是的，是的。善男子！佛法的真諦是斷絕一切，佛法如如不動，佛法不執著此岸彼岸，佛法不減不增。佛法非陰（五蘊）、界（十八界）、入（十二入），其體無界限，無論是實、是物、是相，一切皆無。佛法無動無住，不妄加設立，佛法超越一切言語道斷。' 當佛說此法時，八萬四千眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 這時，有一個惡魔這樣說：'如果佛法如同虛空，非物不可說，你用什麼智慧精進，辛勤方便來惱亂我，破壞我的境界，甚至奪走我境界中的眾生，又教導眾生不來不去，無物如幻？如果你這樣教導眾生，他們就不再會生起煩惱。你為什麼要在娑婆世界（saha-loka，我們所居住的世界）召集如此無量無數的諸佛世尊、菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），以及大聲聞（sravaka，佛陀的弟子）、梵釋護世（brahma-sakra-lokapala，梵天、帝釋天和護世神）、摩醯首羅（mahesvara，大自在天），他們有大神通、有大加護，乃至天、龍、夜叉（yaksa，守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，非天）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）等大眾，都一同來到充滿一切佛剎（buddha-ksetra，佛的國土），讓這個無慈的大梵天說這樣的咒語？我們聽了之後，都頭痛難忍，身心都遭受巨大的痛苦，甚至身上下都腐爛發臭。' 這時，又有六萬八千
【English Translation】 English version: 'Ignorance' (avidya) conditions 'volitional formations' (samskara), and so on, extensively explaining the twelve links of dependent origination. When 'ignorance' ceases, 'volitional formations' also cease, and the cessation of the other links is likewise. Brahma Subhuti said: 'It is indeed as the Holy One has said. Why is that? Because 'ignorance' is unattainable. World Honored One! If 'ignorance' is unattainable, from where do these twelve links of existence arise? Could they arise from empty space? And empty space is also unattainable.' The Buddha said: 'So it is, so it is. Good man! All dharmas are like empty space. Why is that? Because empty space has no substance, no form, is neither darkness nor light, neither discriminating nor non-discriminating, neither arising nor ceasing, is inexpressible, has no one thing and no limit, and cuts off all things. So it is, so it is. Good man! The true essence of the Buddha's Dharma is cut off, the Buddha's Dharma is suchness, the Buddha's Dharma does not grasp this shore or the other shore, the Buddha's Dharma neither decreases nor increases. The Buddha's Dharma is not the aggregates (skandhas), realms (dhatus), or sense bases (ayatanas), its essence has no limit, whether it is real, a thing, or a form, all are non-existent. The Buddha's Dharma is without movement or dwelling, does not falsely establish, and the Buddha's Dharma transcends all paths of language.' When the Buddha spoke this Dharma, eighty-four thousand beings generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, a demon spoke thus: 'If the Buddha's Dharma is like empty space, non-substantial and inexpressible, with what wisdom and diligence, with what laborious means do you trouble me, destroy my realm, even seize the beings in my realm, and teach beings not to come or go, and that things are like illusions? If you teach beings in this way, they will no longer give rise to afflictions. Why have you, in this Saha world, summoned such immeasurable and countless Buddhas, World Honored Ones, Bodhisattva-Mahasattvas, as well as great Sravakas, Brahma-Sakra-Lokapalas, Mahesvara, who have great supernatural powers and great protection, and even Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas, and other great assemblies, all coming together to fill all Buddha-ksetras, causing this uncompassionate Great Brahma to speak such a mantra? After we hear it, we all suffer from unbearable headaches, and our bodies suffer great pain, even rotting and stinking from top to bottom.' At that time, there were also sixty-eight thousand
諸魔王等，及其魔眾無量無邊，極惡夜叉、羅剎、鳩槃茶、毗舍遮等，一切同聲唱如是言：「我等徒黨即聞咒時，增益頭痛，身皆爛臭，受極重苦。」
釋迦如來告彼魔言：「憶我昔日菩提樹下坐道場時，汝魔軍眾遍在八十由旬及以虛空，皆悉充滿欲來害我，乃至今日復將軍眾無量俱胝共來害我。我亦如是召集無量無數諸佛世尊、菩薩摩訶薩，乃至人、非人等普來集會，為欲令汝及余諸魔，人、非人等悉降伏故；滅一切苦得大涅槃寂滅樂故；亦為教汝不來不去，無所有性如幻法故；一切趣一切滅一切起，生死愛流悉枯竭故；亦令汝等及一切邪見眾生，入無餘涅槃境界而般涅槃故。魔王！汝等今者速發阿耨多羅三藐三菩提心，汝此頭痛當得解脫，漸漸修習性空佛法當得現前，及得諸佛境界，勝魔境界獲大利益。」
爾時，六萬八千諸魔，及其徒眾同聲唱言：「世尊！我等今發阿耨多羅三藐三菩提心。云何當得自性空等佛法現前，乃至得佛勝妙境界希有利益？」
時有惡魔作如是言：「縱復令我盡後邊身得重頭痛，我終不以如是諂幻發菩提心。」爾
時，妙音大梵作如是言：「我今亦於一切佛前，以此佛剎微妙教法勇猛受持，於此五濁世界流佈釋迦如來尊重之教。從今已往乃至釋迦滅度之後，我
【現代漢語翻譯】 現代漢語譯本：諸位魔王以及他們無量無邊的魔眾，極其兇惡的夜叉（一種惡鬼）、羅剎（一種食人惡鬼）、鳩槃茶（一種吸人精氣的鬼）、毗舍遮（一種食人血肉的鬼）等，都一起發出這樣的聲音說：『我們這些黨羽一聽到咒語，就會頭痛加劇，身體都腐爛發臭，遭受極大的痛苦。』 釋迦如來告訴那些魔說：『回想我過去在菩提樹下坐道場的時候，你們的魔軍遍佈八十由旬（古印度長度單位，約合今天的1120公里）的範圍以及虛空中，都充滿了想要來加害我的，乃至今天又率領無量俱胝（古代計數單位，一俱胝等於一千萬）的軍隊一起來加害我。我也同樣召集了無量無數的諸佛世尊、菩薩摩訶薩（大菩薩），乃至人、非人等都普遍前來，是爲了讓你們以及其餘的魔、人、非人等都降伏；爲了滅除一切痛苦，獲得大涅槃寂滅的快樂；也是爲了教導你們不來不去，無所有性如同幻化之法；一切趣（六道輪迴）一切滅（涅槃）一切起（因緣生法），生死愛流都枯竭；也讓你們以及一切邪見眾生，進入無餘涅槃的境界而般涅槃（完全的涅槃）。魔王！你們現在應當趕快發起阿耨多羅三藐三菩提心（無上正等正覺之心），你們的頭痛就會得到解脫，漸漸修習性空的佛法就會顯現，並且獲得諸佛的境界，超越魔的境界，獲得巨大的利益。』 當時，六萬八千個魔以及他們的黨羽一起發出聲音說：『世尊！我們現在發起阿耨多羅三藐三菩提心。要怎樣才能得到自性空等佛法現前，乃至得到佛的殊勝境界和稀有利益呢？』 當時，有一個惡魔這樣說：『即使讓我盡此最後之身都遭受嚴重的頭痛，我也絕不會用這樣虛偽的手段來發菩提心。』 這時，妙音大梵這樣說：『我現在也在一切佛前，以這個佛剎（佛所教化的世界）微妙的教法勇猛地受持，在這個五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的世界流佈釋迦如來的尊重教誨。從今以後乃至釋迦滅度之後，我』
【English Translation】 English version: All the demon kings, along with their immeasurable and boundless demon hordes, the extremely evil Yakshas (a type of malevolent spirit), Rakshasas (a type of man-eating demon), Kumbhandas (a type of spirit that drains human energy), and Pisachas (a type of flesh-eating demon), all cried out in unison, saying: 『When we, their followers, hear the mantra, our headaches intensify, our bodies rot and stink, and we suffer extreme pain.』 Shakyamuni Tathagata addressed those demons, saying: 『Recall when I was sitting under the Bodhi tree at the place of enlightenment, your demon armies were spread throughout eighty yojanas (an ancient Indian unit of distance, approximately 1120 kilometers today) and in the sky, all filled with the desire to harm me. Even today, you have again led countless kotis (an ancient unit of counting, one koti equals ten million) of troops to harm me. I have also summoned countless Buddhas, World Honored Ones, Bodhisattva Mahasattvas (great Bodhisattvas), and even humans and non-humans to come here, all for the purpose of subduing you and all other demons, humans, and non-humans; to extinguish all suffering and attain the great joy of Nirvana's tranquility; also to teach you that there is no coming or going, that the nature of non-existence is like an illusion; that all destinies (the six realms of reincarnation), all extinctions (Nirvana), and all arising (dependent origination) cause the stream of love and attachment to wither; and also to lead you and all beings with wrong views to enter the realm of Nirvana without remainder and attain Parinirvana (complete Nirvana). Demon Kings! You should now quickly generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment). Your headaches will be relieved, and gradually cultivating the Dharma of emptiness, you will attain the present realization, and obtain the realm of the Buddhas, surpassing the realm of demons, and gain great benefit.』 At that time, sixty-eight thousand demons and their followers cried out in unison, saying: 『World Honored One! We now generate the mind of Anuttara-samyak-sambodhi. How can we attain the present realization of the Dharma of self-emptiness, and even attain the Buddha's supreme realm and rare benefits?』 At that time, one evil demon said: 『Even if I were to suffer severe headaches for the rest of my life, I would never generate the Bodhi mind with such deceitful means.』 At that time, the Great Brahma of Wonderful Sound said: 『I will now, in the presence of all Buddhas, vigorously uphold this subtle teaching of this Buddha-field (the world where a Buddha teaches), and propagate the respected teachings of Shakyamuni Tathagata in this world of the five turbidities (the turbidities of the kalpa, views, afflictions, beings, and life). From now until after the Parinirvana of Shakyamuni, I』
當令此法化常得熾然，隨有國土正信眾生，皆令不退速出魔網。若此法門，世間不流行者，我令流行。若已行處，令其信心倍復增廣，所有城邑聚落善男子、善女人等，我當擁護慈心將養，遮其非義示誨善義。隨處有此不退魔場陀羅尼法門，乃至書持，亦隨有法師之處升師子座，欲開示演說此法門時，先當於彼至心誦此陀羅尼章句，召喚於我並諸眷屬，我當自往彼法師所為作擁護，令聽法眾得大吉祥。」即于佛前，而說咒曰：
「多地也他阿婆彌阿婆彌(一) 庵婆離庵婆離(二) 跋履軍阇那茶那茶(三) 補沙迦啰婆呵(四) 阇漏佉(五) 摩佉耶(六) 伊𪏭弭𪏭(七) 抧𪏭弭黎(八) 吉坻遮啰母陀離(九) 母陀啰母跛(十)娑婆呵(十一)
「世尊！隨有法師說法之處，要當先誦此咒章句，我以清凈天耳，在彼上界聞其音聲，而不往彼作守護者，我即欺誑過去未來現在一切諸佛已，亦莫令我得阿耨多羅三藐三菩提。然我決定往彼法師說法之所接足頂戴，亦與法師樂說辯才，又令法師及聽法眾一切病苦、惡見、惡作、邪疑之心悉令斷滅。
「世尊！隨所方面說此法門，有能受持溫誦之者，我及眷屬當往彼所。若有一切斗諍饑饉病患憂惱內外怨敵、亢旱水澇寒熱失序風雨不時、惡見惡
【現代漢語翻譯】 現代漢語譯本 『要讓這個法門永遠興盛，在任何有正信的國土，讓眾生都能不退轉，迅速脫離魔網。如果這個法門在世間不流行，我就讓它流行起來。如果已經在流傳的地方，就讓他們的信心更加增長。對於所有城鎮村落的善男子、善女人等，我將慈悲地擁護和養育他們，遮止不義之事，教導他們善義。無論何處有這個不退轉魔場的陀羅尼法門，乃至有人書寫或受持，或者在有法師升座講法時，在開示演說這個法門之前，應當先至誠誦唸這個陀羅尼章句，召喚我和我的眷屬，我將親自前往那位法師所在之處，為他作擁護，讓聽法的大眾得到大吉祥。』隨即在佛前，說了咒語： 『多地也他 阿婆彌 阿婆彌 (一) 庵婆離 庵婆離 (二) 跋履軍阇 那茶那茶 (三) 補沙迦啰 婆呵 (四) 阇漏佉 (五) 摩佉耶 (六) 伊𪏭 弭𪏭 (七) 抧𪏭 弭黎 (八) 吉坻遮啰 母陀離 (九) 母陀啰 母跛 (十) 娑婆呵 (十一)』 『世尊！無論在何處有法師說法，都應當先誦唸這個咒語章句，我以清凈的天耳，在上界聽到這個聲音，而不去那裡守護的話，我就欺騙了過去、未來、現在的一切諸佛，也別讓我得到阿耨多羅三藐三菩提（無上正等正覺）。但我一定會前往那位法師說法的地方，接足頂禮，也給予法師樂說辯才，並且讓法師和聽法大眾的一切病苦、惡見、惡行、邪疑之心都斷滅。』 『世尊！無論在哪個方向宣說這個法門，如果有能受持溫習誦唸的人，我和我的眷屬都會前往那裡。如果有一切鬥爭、饑荒、疾病、憂愁、內外怨敵、乾旱、水澇、寒熱失調、風雨不順、惡見惡行等，我都會讓他們斷滅。』
【English Translation】 English version 'Let this Dharma teaching always flourish, and in any country where there are beings with right faith, let them not regress and quickly escape the nets of Mara (demon). If this Dharma teaching does not circulate in the world, I will make it circulate. If it is already circulating, I will make their faith increase even more. For all the good men and good women in cities and villages, I will protect and nurture them with compassion, preventing unrighteousness and teaching them righteousness. Wherever there is this Dharani (mantra) Dharma teaching of the non-regressing Mara field, even if someone writes or upholds it, or when a Dharma master ascends the lion throne to expound this Dharma teaching, they should first sincerely recite this Dharani verse, summoning me and my retinue. I will personally go to the place where that Dharma master is, to protect him, and let the audience who listen to the Dharma receive great auspiciousness.' Then, in front of the Buddha, he spoke the mantra: 'Tadyatha, ava me ava me (1), amba li amba li (2), bhari kunja na cha na cha (3), pusha kara ba ha (4), jalu kha (5), ma kha ya (6), i ti mi ti (7), ki ti mi li (8), ki ti cha ra mu da li (9), mu da ra mu pa (10), svaha (11)' 'World Honored One! Wherever there is a Dharma master teaching the Dharma, they should first recite this mantra verse. With my pure heavenly ear, I will hear this sound in the upper realms, and if I do not go there to protect them, then I have deceived all the Buddhas of the past, future, and present, and may I not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). But I will definitely go to the place where that Dharma master is teaching, to touch his feet with my head, and also give the Dharma master the eloquence of joyful speech, and also cause all the suffering, evil views, evil deeds, and doubts of the Dharma master and the audience to be extinguished.' 'World Honored One! In whatever direction this Dharma teaching is spoken, if there are those who can receive, uphold, and recite it, I and my retinue will go to that place. If there is any strife, famine, disease, sorrow, internal or external enemies, drought, floods, disorder of hot and cold, untimely wind and rain, evil views, or evil deeds, I will cause them to be extinguished.'
作者當令消滅。人及非人畜生等畏，及彼一切不吉祥夢，惡相惡人無有潤澤，苦澀惡味辛臭惡觸，如是諸患悉當斷除。乃至師子惡獸毒龍野牛豺狼，盜賊奸詐人非人等，無量諸畏悉皆斷滅。為使眾生得樂具故，而令種種谷藥華果上味飲食，衣服舍宅氈褥臥具，果報成就悉皆充滿，隨有流通此法門處，不利益事我當遮之，利益之事當令成就。若彼眾生信樂正法行善行者，我當誨示令福增長。我今於此一切佛前立大誓願，唯愿諸佛同憐愍我，令我所作佛事大愿成就，愿成就故意所依處皆令滿足，愿滿足故即我丈夫所作成就。」
爾時，釋迦如來為首，與一切諸佛，同共憐愍攝受妙音大梵故，作如是言：「善男子！我等當以陀羅尼咒與汝受持。所以者何？若一切釋梵護世四天王，及諸餘天、龍、夜叉、阿修羅等，于佛聖教起不凈心者，以咒力故皆當攝伏。」
妙音大梵作如是建立大丈夫所作事時，十方諸佛同唱是言：「當愿妙音大梵願力成就。」即說咒曰：
「多地他者問池(一) 問茶跛履侈提(二) 呵茂摩(三) 呵茂摩(四) 娑啰叉(五) 婆羅九娑弭佉(六) 跛履婆呵(七) 遮啰么(八) 也他者鎪比佉阿茂羅跛履侈提(九) 薩婆部馱地史恥坻(十) 娑婆呵(十一)」
爾時
【現代漢語翻譯】 現代漢語譯本：作者應當立即被消滅。人和非人、畜生等會感到畏懼，以及那些所有不吉祥的夢，惡劣的相貌，沒有光澤的人，苦澀的惡味，辛辣的臭味，惡劣的觸感，像這樣的各種災禍都應當斷除。乃至獅子、惡獸、毒龍、野牛、豺狼，盜賊、奸詐之人、非人等，無量的各種畏懼都應當斷滅。爲了使眾生得到安樂的器具，而使各種穀物、藥物、花果、上等美味的飲食，衣服、房屋、氈褥、臥具，果報的成就都充滿，凡是有流通這個法門的地方，不利益的事情我應當遮止，利益的事情應當使其成就。如果那些眾生信奉正法，行善事，我應當教誨他們，使他們的福報增長。我現在在所有佛前立下大誓願，只願諸佛一同憐憫我，使我所做的佛事大愿成就，愿成就我所依之處都令其滿足，愿滿足的緣故，即我大丈夫所作的事情成就。 那時，以釋迦如來（Sakyamuni Buddha）為首，與一切諸佛，一同憐憫攝受妙音大梵（Wonderful Sound Great Brahma），因此這樣說道：『善男子！我們應當以陀羅尼咒（dharani mantra）給你受持。為什麼呢？如果一切釋（Shakra）、梵（Brahma）、護世四天王（Four Heavenly Kings）以及其他諸天、龍（Naga）、夜叉（Yaksa）、阿修羅（Asura）等，對於佛的聖教生起不凈的心，以咒的力量，都應當攝伏。』 妙音大梵在建立這樣大丈夫所作的事情時，十方諸佛一同唱道：『當愿妙音大梵的願力成就。』隨即說了咒語： 『多地他者問池(一) 問茶跛履侈提(二) 呵茂摩(三) 呵茂摩(四) 娑啰叉(五) 婆羅九娑弭佉(六) 跛履婆呵(七) 遮啰么(八) 也他者鎪比佉阿茂羅跛履侈提(九) 薩婆部馱地史恥坻(十) 娑婆呵(十一)』 那時
【English Translation】 English version: The author should be immediately eliminated. Humans and non-humans, animals, etc., will feel fear, as well as all those inauspicious dreams, bad appearances, people without luster, bitter and foul tastes, spicy and stinky smells, bad touches, and all such calamities should be cut off. Even lions, evil beasts, poisonous dragons, wild oxen, jackals, thieves, deceitful people, non-humans, etc., all immeasurable fears should be extinguished. In order to enable sentient beings to obtain the tools of happiness, and to make all kinds of grains, medicines, flowers, fruits, superior delicious foods, clothing, houses, felt mats, bedding, and the achievements of karmic rewards be filled, wherever this Dharma gate is circulated, I shall prevent things that are not beneficial, and I shall make things that are beneficial be accomplished. If those sentient beings believe in the righteous Dharma and do good deeds, I shall teach them and make their blessings increase. I now make a great vow before all the Buddhas, only wishing that all the Buddhas will have compassion on me, so that the great vow of the Buddha's work that I do will be accomplished, and may the places where I rely be fulfilled, and because of this fulfillment, may the things that I, a great man, do be accomplished. At that time, with Sakyamuni Buddha as the leader, together with all the Buddhas, having compassion and accepting the Great Brahma of Wonderful Sound, they spoke thus: 'Good man! We should give you the dharani mantra to uphold. Why? If all Shakra, Brahma, the Four Heavenly Kings who protect the world, and other devas, nagas, yakshas, asuras, etc., have impure thoughts about the holy teachings of the Buddha, they should all be subdued by the power of the mantra.' When the Great Brahma of Wonderful Sound was establishing such things that a great man does, all the Buddhas of the ten directions chanted together: 'May the power of the Great Brahma of Wonderful Sound's vows be accomplished.' Then they spoke the mantra: 'Tadyatha jani chi (1) jani cha parichiti (2) ha ma ma (3) ha ma ma (4) sara ksha (5) bara nava samikha (6) paribhava ha (7) chara ma (8) yatha jani subhikha amora parichiti (9) sarva buddha adhisthiti (10) svaha (11)' At that time
，釋迦牟尼世尊說是咒已，作如是言：「善男子！此陀羅尼能令一切魔及釋梵護世，諸餘天、龍、夜叉、阿修羅有大光澤，攝受一切人、非人等，皆令迴向諸佛功德。汝今若能受持如是陀羅尼者，即是能作大丈夫所作事也。」
妙音大梵言：「婆伽婆！我今以是女人形相，當善護持一切女人，當善成熟一切女人。婆伽婆！若有女人厭惡女身求丈夫相，應當受持讀誦書寫供養此經，我當往彼女人之所滿其所愿。若有女人厭患男女，亦當受持讀誦書寫供養此咒，如是女人持咒力故，雖未離欲更不受胎。復有女人為他輕賤被人欺凌失諸樂受，亦應讀誦此陀羅尼，以陀羅尼威神力故，一切愿滿諸樂成就。」
爾時，大梵為供養故，為護持此陀羅尼神力法門故，為滿一切眾生愿故，即以兩手捧摩尼寶珠，奉施十方一切諸佛。
爾時，諸佛同發聲言：「如是，如是。善男子！愿汝常能護持佛教，滿眾生愿。」◎
◎寶星陀羅尼經攝受妙法品第七
爾時，會中有菩薩摩訶薩，名妙慧通達，在勝珠炎如來前坐，去釋迦如來不遠，于牟忽多頃現作梵形，于剎那頃現作魔形，乃至現釋天形、他化自在天形。又復現作諸天主形，化樂、兜率、夜摩天形，四天王天大自在形，或現夜叉、阿修羅、迦樓羅、緊那羅
【現代漢語翻譯】 現代漢語譯本：釋迦牟尼世尊說完這個咒語后，這樣說道：『善男子！這個陀羅尼能使一切魔、以及帝釋天、梵天、護世神，還有其他天、龍、夜叉、阿修羅都具有大光明，攝受一切人與非人等眾生，都令他們迴向諸佛的功德。你如果能夠受持這樣的陀羅尼，就是能做大丈夫所做的事情。』 妙音大梵（梵天的一種化身）說：『婆伽婆（世尊）！我現在以女人的形相，應當好好地護持一切女人，應當好好地成就一切女人。婆伽婆！如果有女人厭惡女身，想要得到丈夫的相貌，應當受持、讀誦、書寫、供養這部經，我將前往那個女人所在之處，滿足她的願望。如果有女人厭惡男女之身，也應當受持、讀誦、書寫、供養這個咒語，這樣的女人因為持咒的力量，即使沒有斷除慾望，也不會再受胎。還有女人因為被他人輕視、被人欺凌而失去各種快樂，也應當讀誦這個陀羅尼，因為陀羅尼的威神力，一切願望都能滿足，各種快樂都能成就。』 當時，大梵爲了供養，爲了護持這個陀羅尼的神力法門，爲了滿足一切眾生的願望，就用雙手捧著摩尼寶珠，奉獻給十方一切諸佛。 當時，諸佛一同發出聲音說：『是這樣，是這樣。善男子！愿你常常能夠護持佛教，滿足眾生的願望。』 《寶星陀羅尼經》攝受妙法品第七 當時，會中有一位菩薩摩訶薩，名叫妙慧通達，坐在勝珠炎如來面前，離釋迦如來不遠，在很短的時間內現出梵天的形相，在剎那間又現出魔的形相，乃至現出帝釋天的形相、他化自在天的形相。又現出諸天主（天神的首領）的形相，化樂天、兜率天、夜摩天的形相，四天王天大自在的形相，或者現出夜叉、阿修羅、迦樓羅、緊那羅的形相。
【English Translation】 English version: After the World Honored One, Shakyamuni, finished reciting the mantra, he said, 'Good man! This dharani can cause all demons, as well as Indra, Brahma, the guardians of the world, and other gods, dragons, yakshas, and asuras to have great radiance. It can gather all beings, both human and non-human, and cause them to dedicate their merits to all Buddhas. If you can uphold such a dharani, you will be able to do what a great man does.' The Great Brahma of Wonderful Sound (an emanation of Brahma) said, 'Bhagavan (World Honored One)! I, in this female form, shall diligently protect all women and diligently help all women achieve their goals. Bhagavan! If there is a woman who dislikes her female body and desires to have the form of a man, she should uphold, recite, write, and make offerings to this sutra. I will go to that woman's place and fulfill her wish. If there is a woman who dislikes both male and female bodies, she should also uphold, recite, write, and make offerings to this mantra. Because of the power of this mantra, such a woman, even if she has not abandoned desire, will not conceive again. Furthermore, if there is a woman who is despised by others, bullied, and loses all joy, she should also recite this dharani. Because of the majestic power of the dharani, all her wishes will be fulfilled, and all joys will be achieved.' At that time, the Great Brahma, for the sake of making offerings, for the sake of protecting the dharma gate of the divine power of this dharani, and for the sake of fulfilling the wishes of all sentient beings, held a mani jewel in both hands and offered it to all Buddhas in the ten directions. At that time, all the Buddhas spoke in unison, saying, 'So it is, so it is. Good man! May you always be able to protect the Buddha's teachings and fulfill the wishes of sentient beings.' Chapter Seven, 'The Wonderful Dharma of Gathering' from the 'Treasure Star Dharani Sutra' At that time, in the assembly, there was a Bodhisattva Mahasattva named Wonderful Wisdom Penetration, who was sitting in front of the Tathagata Victorious Jewel Flame, not far from Shakyamuni Tathagata. In a very short time, he manifested the form of Brahma, and in an instant, he manifested the form of a demon, and even manifested the form of Indra, the form of the Paranirmitavasavartin Heaven. He also manifested the forms of the lords of the heavens (leaders of the gods), the forms of the Paranirmitavasavartin Heaven, the Tusita Heaven, and the Yama Heaven, the form of the Great Freedom of the Four Heavenly Kings, or he manifested the forms of yakshas, asuras, garudas, and kinnaras.
、摩睺羅伽、羅剎、餓鬼、毗舍遮、鳩槃茶、剎利、婆羅門、毗舍、首陀等形。或現師子、象、馬、水牛等形，乃至示現種種畜生之形。于剎那頃或現鳥樹山果，衣服臥具種種醫藥，寶莊嚴器。牟忽多頃示現比丘、比丘尼像，一剎那頃示現佛像，或現八萬四千種種色相，乃至方圓處色凈妙形貌。
爾時，長老富樓那彌多羅尼子，即起合掌問釋迦牟尼如來言：「世尊！何因何緣，而此菩薩有如是八萬四千凈妙之相？方圓處色種種類身？」
佛告富樓那：「此菩薩有大功德攝受力境界，一切聲聞辟支佛所不能及，妙慧通達菩薩摩訶薩，隨彼住受力境界成熟眾生，一切聲聞辟支佛非其地，隨是眾生遍滿十方無量無數，若凈不凈諸佛剎土，常以無障礙慧眼，如所愿如所意，如是衰惱所纏，如所歸依。此菩薩入如是三昧，以是色貌威儀，隨處方圓，種種色相具足，乃至佛形，如所化度眾生，皆安置三乘住不退地。若眾生為貪不自在種種愛求，為斷彼貪故與其所須，然後置於不退之地。若病患須醫藥者即與其藥，然後立於不退地也。富樓那！此妙慧通達菩薩，於一日中能度如恒河沙數眾生，解脫諸苦置於三乘不退之地。」
富樓那白佛言：「世尊！此善男子成就眾生故，為丈夫事其來久如？」
佛言：「
【現代漢語翻譯】 現代漢語譯本：他會顯現摩睺羅伽（Mahoraga，一種蛇神）、羅剎（Rakshasa，惡鬼）、餓鬼（Preta，飢餓的鬼魂）、毗舍遮（Pisacha，食肉的鬼）、鳩槃茶（Kumbhanda，守宮鬼）、剎利（Kshatriya，武士階層）、婆羅門（Brahmana，祭司階層）、毗舍（Vaishya，商人階層）、首陀（Shudra，奴隸階層）等各種形態。有時會顯現獅子、象、馬、水牛等形態，甚至會顯現各種畜生的形態。在剎那間，他可以顯現鳥、樹、山、果實、衣服、臥具、各種醫藥、珍寶裝飾的器物。在很短的時間內，他會顯現比丘（Bhikkhu，男性僧侶）、比丘尼（Bhikkhuni，女性僧侶）的形象，在一剎那間，他會顯現佛像，或者顯現八萬四千種不同的色相，乃至顯現方圓、色彩清凈、美妙的形貌。 當時，長老富樓那彌多羅尼子（Purna Maitrayaniputra）起身，合掌向釋迦牟尼如來（Sakyamuni Tathagata）問道：『世尊！是什麼原因，什麼緣故，使得這位菩薩有如此八萬四千種清凈美妙的相貌？有方圓、色彩各異的各種身形？』 佛告訴富樓那：『這位菩薩擁有強大的功德攝受力，這是所有聲聞（Sravaka，聽聞佛法者）和辟支佛（Pratyekabuddha，獨覺者）都無法企及的。這位智慧通達的菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），會根據眾生所處的境界和接受能力來成熟他們。所有聲聞和辟支佛都無法達到這個境界。他會遍滿十方無量無數的、清凈或不清凈的諸佛剎土，常以無障礙的智慧之眼，如其所愿、如其所想，去幫助那些被衰老和煩惱所纏繞、需要依靠的人。這位菩薩進入這樣的三昧（Samadhi，禪定），以這樣的色貌和威儀，隨處顯現方圓、各種不同的色相，乃至佛的形象，來教化眾生，使他們都安住於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的不退轉之地。如果眾生因為貪慾而不能自在，有各種愛求，爲了斷除他們的貪慾，菩薩會給予他們所需要的，然後讓他們安住于不退轉之地。如果病人需要醫藥，菩薩就會給予他們藥物，然後讓他們安住于不退轉之地。富樓那！這位智慧通達的菩薩，在一天之中能夠度化如恒河沙數般的眾生，讓他們解脫各種痛苦，安住於三乘的不退轉之地。』 富樓那對佛說：『世尊！這位善男子爲了成就眾生，行菩薩道已經多久了？』 佛說：
【English Translation】 English version: He manifests forms such as Mahoraga (a serpent deity), Rakshasa (a demon), Preta (a hungry ghost), Pisacha (a flesh-eating demon), Kumbhanda (a goblin), Kshatriya (warrior caste), Brahmana (priest caste), Vaishya (merchant caste), and Shudra (laborer caste). Sometimes he appears as a lion, elephant, horse, water buffalo, and even various forms of animals. In an instant, he can manifest birds, trees, mountains, fruits, clothing, bedding, various medicines, and jeweled ornaments. In a short time, he manifests as a Bhikkhu (male monk) or Bhikkhuni (female nun), and in an instant, he manifests as a Buddha, or displays eighty-four thousand different appearances, even showing forms that are square, round, pure in color, and beautiful in appearance. At that time, the elder Purna Maitrayaniputra arose, joined his palms, and asked Sakyamuni Tathagata: 'World Honored One! What is the cause and what is the reason that this Bodhisattva has such eighty-four thousand pure and wonderful appearances? And various forms with different shapes and colors?' The Buddha told Purna: 'This Bodhisattva has great merit and the power to gather and receive, which all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) cannot attain. This wise and understanding Bodhisattva Mahasattva (great Bodhisattva) matures sentient beings according to their state and capacity. All Sravakas and Pratyekabuddhas cannot reach this state. He pervades the immeasurable and countless Buddha lands in the ten directions, whether pure or impure, and with his unobstructed wisdom eye, as he wishes and as he intends, he helps those who are entangled by decay and afflictions, and those who need refuge. This Bodhisattva enters such a Samadhi (meditative state), and with such appearance and demeanor, he manifests in various shapes and colors, even as a Buddha, to teach sentient beings, placing them all in the non-retrogressive stage of the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). If sentient beings are not free due to greed and have various desires, to cut off their greed, the Bodhisattva gives them what they need and then places them in the non-retrogressive stage. If the sick need medicine, the Bodhisattva gives them medicine and then establishes them in the non-retrogressive stage. Purna! This wise and understanding Bodhisattva can liberate as many sentient beings as the sands of the Ganges River in one day, freeing them from all suffering and placing them in the non-retrogressive stage of the Three Vehicles.' Purna said to the Buddha: 'World Honored One! How long has this good man been practicing the Bodhisattva path for the sake of accomplishing sentient beings?' The Buddha said:
阿僧祇佛剎微塵數劫，此善男子發阿耨多羅三藐三菩提心，經爾所時得三昧力加護，建丈夫事已來，復更經六十四阿僧祇劫。」
富樓那言：「妙慧菩薩從此久如，於何佛剎當得阿耨多羅三藐三菩提？」
佛言：「更經二十六百千大劫，過彼已後有大劫名能度，世界名摩尼華須，其國眾生皆壽四十千歲。妙慧菩薩於五逆不善法惡眾生中，當成阿耨多羅三藐三菩提，其佛號曰開敷無邊光如來、阿羅呵、三藐三佛陀。佛於四十千年中恒作佛事，以三乘法成熟眾生，乃至令其得般涅槃。於是已后無邊光佛，以無餘涅槃而般涅槃。」
富樓那言：「世尊！此菩薩先所成熟彼諸眾生，當生何處？」
佛言：「此菩薩先作如是不自攝受愿：『十方世界於一一方微塵數等無間佛剎，彼剎土中所有諸佛令我得見，我若不見彼等諸佛，不取阿耨多羅三藐三菩提。我先所行菩薩道時，勸發眾生，最初發阿耨多羅三藐三菩提心，示教建立於六波羅蜜。已成熟者，遍於十方諸佛剎土。已得阿耨多羅三藐三菩提者，亦令我見，以如是三摩提莊嚴力加護故，於十方無間一一佛剎微塵等諸剎土中，能為如是大丈夫事，及彼諸佛剎中作五逆罪不可治眾生，乃至具足不善法眾生，于彼命終，乘我願力皆生我國。我為菩薩，令是眾
【現代漢語翻譯】 現代漢語譯本 經過如阿僧祇（asaṃkhya，無數）佛剎微塵數劫的時間，這位善男子發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），經過這麼長的時間，他得到三昧（samādhi，禪定）力量的加持，建立大丈夫的事業以來，又經過了六十四阿僧祇劫。 富樓那（Pūrṇa）問：『妙慧菩薩（Sumati-bodhisattva）從那時起過了多久，將在哪個佛剎（buddhakṣetra，佛的國土）證得阿耨多羅三藐三菩提？』 佛說：『還要經過二十六百千大劫，過了之後，有一個大劫名為能度，世界名為摩尼華須（Maṇipuṣpa-vyūha），那個國家的眾生壽命都是四萬歲。妙慧菩薩將在五逆（pañcānantarya，五種極惡的罪行）不善法惡眾生中，成就阿耨多羅三藐三菩提，他的佛號叫做開敷無邊光如來（Vimalaprabhāsa-tathāgata）、阿羅呵（arhat，應供）、三藐三佛陀（samyak-saṃbuddha，正等覺）。佛在四萬年中恒常做佛事，用三乘法（triyāna，聲聞乘、緣覺乘、菩薩乘）成熟眾生，乃至讓他們得到般涅槃（parinirvāṇa，完全的涅槃）。在那之後，無邊光佛將以無餘涅槃（nirupadhiśeṣa-nirvāṇa，無餘依涅槃）而般涅槃。』 富樓那問：『世尊！這位菩薩先前所成熟的那些眾生，將往生何處？』 佛說：『這位菩薩先前發了這樣的不自攝受愿：『十方世界，在每一個方向的微塵數等無間佛剎中，那些剎土中所有的佛都讓我得見，我如果不見那些佛，就不證得阿耨多羅三藐三菩提。我先前行菩薩道時，勸發眾生，最初發阿耨多羅三藐三菩提心，教導他們建立六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）。已經成熟的眾生，遍佈十方諸佛剎土。已經證得阿耨多羅三藐三菩提的眾生，也讓我得見，因為有這樣的三摩提（samādhi，禪定）莊嚴力量的加持，在十方無間每一個佛剎微塵數等諸剎土中，能做這樣大丈夫的事，以及那些佛剎中犯五逆罪不可救藥的眾生，乃至具足不善法的眾生，在他們命終時，乘著我的願力都往生到我的國土。我作為菩薩，讓這些眾』
【English Translation】 English version After as many kalpas (aeons) as the dust particles in countless buddha-fields (buddhakṣetra), this good man generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Having passed that much time, he obtained the power of samādhi (meditative absorption) and, since establishing the deeds of a great man, has passed another sixty-four asaṃkhya kalpas. Pūrṇa asked: 'How long has it been since Sumati-bodhisattva (Bodhisattva of Excellent Wisdom) began, and in which buddha-field will he attain anuttarā-samyak-saṃbodhi?' The Buddha said: 'He will pass another twenty-six hundred thousand great kalpas. After that, there will be a great kalpa named 'Able to Cross Over,' and a world named Maṇipuṣpa-vyūha (Array of Jewel Flowers). The beings in that country will all have a lifespan of forty thousand years. Sumati-bodhisattva will attain anuttarā-samyak-saṃbodhi among the evil beings who commit the five heinous crimes (pañcānantarya) and practice unwholesome dharmas. His buddha name will be Vimalaprabhāsa-tathāgata (Tathāgata of Pure Light), arhat (worthy one), samyak-saṃbuddha (perfectly enlightened one). For forty thousand years, the Buddha will constantly perform buddha-deeds, maturing beings with the three vehicles (triyāna) until they attain parinirvāṇa (complete nirvana). After that, Vimalaprabhāsa Buddha will enter parinirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa).' Pūrṇa asked: 'World Honored One, where will those beings whom this bodhisattva previously matured be reborn?' The Buddha said: 'This bodhisattva previously made such a vow of non-self-absorption: 'In the ten directions, in buddha-fields as numerous as the dust particles in each direction, may I see all the buddhas in those lands. If I do not see those buddhas, I will not attain anuttarā-samyak-saṃbodhi. When I previously practiced the bodhisattva path, I encouraged beings to initially generate the mind of anuttarā-samyak-saṃbodhi, teaching and establishing them in the six pāramitās (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Those who have been matured are spread throughout the buddha-fields of the ten directions. May I also see those who have attained anuttarā-samyak-saṃbodhi. Because of the power of this samādhi (meditative absorption), in each of the buddha-fields as numerous as the dust particles in the ten directions, I can perform such great deeds, and those beings in those buddha-fields who commit the five heinous crimes and are incurable, and even those who are full of unwholesome dharmas, when they die, will be reborn in my land through the power of my vow. As a bodhisattva, I will let these beings'
生種諸善根置不退地，然後我身當取正覺。』妙慧菩薩有是大愿。」
爾時，十方諸佛剎土俱來菩薩同作是言：「我等今者普來雲集至此佛剎，今得見於大師所得有如是相，及見如是大集會大悲具足諸菩薩等，及以昔所未聞過去、未來、現在諸佛金剛法等因緣法心能建立摧碎陀羅尼印句差別門記法式擁護，令我得聞。」
寶星陀羅尼經授記品第八
爾時，阿閦如來普告一切大眾，作如是言：「我等勸汝諸善男子，梵釋四王、天、龍、夜叉、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，諸有于佛教得清凈信來此集會者，得見一切諸佛世尊，及諸菩薩摩訶薩，釋梵天王、人、非人等普來雲集，如是大相甚為難得。汝等今見此處集會，皆應于如來前各各自願。汝今於此佛剎，若現在世及未來世，必能護持如是妙法，令三寶種常得熾然。」
爾時，有魔名曰息華，以七寶器盛種種華果及諸谷萌芽，自變其形為女人像，具足微妙第一端正，色相圓滿無與等者，第一衣服嚴飾其身，持寶器華以供養佛，作如是言：「一切諸佛世尊一心念我，若此世界及余世界，所有諸佛已集會者，如是一切諸佛世尊，我今以一切華果諸谷萌芽，滿於寶器奉獻諸佛。唯愿慈悲普皆攝受，與我成就滿菩提愿。若我盡此賢
【現代漢語翻譯】 現代漢語譯本 『我將種下各種善根，使自己處於不退轉的地位，然後我的身體將證得正覺。』妙慧菩薩有這樣的大愿。」
那時，十方諸佛剎土一同前來的菩薩們都這樣說：『我們今天普遍聚集到這個佛剎，現在得見大師所具有的如此殊勝的相貌，以及見到如此大智慧、大慈悲具足的諸菩薩等，以及聽到過去、未來、現在諸佛的金剛法等因緣法，能夠建立、摧毀、陀羅尼印句差別門、記法式、擁護，使我們得以聽聞。』
《寶星陀羅尼經》授記品第八
那時，阿閦如來普遍告知一切大眾，這樣說道：『我勸你們這些善男子，梵天、帝釋天、四大天王、天、龍、夜叉（Yaksha，一種守護神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人、非人等，所有對佛教有清凈信心來到這裡的人，得見一切諸佛世尊，以及諸菩薩摩訶薩，釋梵天王、人、非人等普遍聚集，如此殊勝的景像極為難得。你們現在見到這個法會，都應當在如來面前各自發愿。你們現在在這個佛剎，無論是現在世還是未來世，必定能夠護持如此妙法，使三寶的種子永遠興盛。』
那時，有一個魔名叫息華，用七寶器盛滿各種花果以及各種穀物的嫩芽，自己變化成女人的形象，具足微妙第一的端正，容貌圓滿無人能比，穿著第一的衣服裝飾身體，拿著寶器花來供養佛，這樣說道：『一切諸佛世尊一心念我，無論是這個世界還是其他世界，所有已經證得正覺的諸佛世尊，我今天用一切花果和各種穀物的嫩芽，裝滿寶器奉獻給諸佛。唯愿慈悲普遍攝受，使我成就圓滿菩提的願望。如果我盡此賢劫，
【English Translation】 English version 'I will plant all kinds of good roots, place myself in the position of non-retrogression, and then my body will attain perfect enlightenment.' Bodhisattva Wonderful Wisdom has such a great vow.」
At that time, the Bodhisattvas who came together from the Buddha lands of the ten directions all said: 'We have now universally gathered in this Buddha land, and now we have seen the Master's such extraordinary appearance, and seen the Bodhisattvas who are endowed with such great wisdom and great compassion, and heard the causal dharmas such as the Vajra Dharma of the Buddhas of the past, future, and present, which can establish, destroy, the Dharani mantra seal difference gates, the record of dharma, and protection, enabling us to hear them.'
The Eighth Chapter, Conferring Predictions, of the Sutra of the Jewel Star Dharani
At that time, the Tathagata Akshobhya universally announced to the entire assembly, saying: 'I urge you, all good men, Brahma, Indra, the Four Heavenly Kings, gods, dragons, Yakshas (a type of guardian deity), Asuras (a type of warlike deity), Garudas (a type of golden-winged bird deity), Kinnaras (a type of half-human, half-bird deity), Mahoragas (a type of great serpent deity), humans, non-humans, and all those who have come here with pure faith in Buddhism, to see all the World Honored Buddhas, as well as the Bodhisattva Mahasattvas, the Brahma and Indra kings, humans, non-humans, etc., who have universally gathered. Such a magnificent sight is extremely rare. Now that you have seen this assembly, you should each make your own vows before the Tathagata. Now in this Buddha land, whether in the present or future lives, you will surely be able to protect such wonderful Dharma, so that the seeds of the Three Jewels will always flourish.'
At that time, there was a demon named Cessation of Flowers, who used seven-jeweled vessels to hold various flowers, fruits, and sprouts of various grains. He transformed himself into the form of a woman, possessing the most exquisite beauty, with a perfect appearance that no one could match, wearing the finest clothes to adorn his body, and holding jeweled vessels of flowers to make offerings to the Buddha, saying: 'May all the World Honored Buddhas be mindful of me with one heart. Whether in this world or other worlds, all the World Honored Buddhas who have already attained perfect enlightenment, I now offer to all the Buddhas, with jeweled vessels filled with all kinds of flowers, fruits, and sprouts of various grains. May your compassion universally accept them, and grant me the fulfillment of my Bodhi vow. If I exhaust this kalpa,
劫，於一切佛剎，以女人形惠施眾生飲食華果，乃至成熟眾生，以是福報令我六波羅蜜具足圓滿，得成阿耨多羅三藐三菩提，及我所化眾生，皆悉供給無所乏少。」
是時，一切諸佛同作是言：「善哉！善哉！善男子！汝能以清凈心建立大施，及供養一切諸佛世尊，我已受汝所施。令汝如所求如所為求，乃至爾所時求滿汝意願，功德成就神通成就。」
時，息華魔復作是言：「所有城邑村落，有能受持開示此經典者，書寫經卷及供養者，我當於彼國邑聚落，乃至邊疆有人住處，叢林華果五穀秀實皆令成就。彼一切處所有眾生，乃至禽獸食華果者皆令充足。
「世尊！若有一人于其方所應食果實，竟不得食而命終者，我今即為欺誑一切三世諸佛及此大會諸聖眾等，亦莫令我得阿耨多羅三藐三菩提。唯除業盡及命盡者，所有華果美味之屬，皆令眾生普得受用。以此因故，令我具足檀波羅蜜。若諸眾生食果實者，是等眾生當起悲心互相利益，以此因故，令我具足尸波羅蜜。若諸眾生受用華果，是等眾生起柔軟心，以此因故，令我具足羼提波羅蜜。若諸眾生受用華果，當令堅固精進之心，以此因故，令我具足毗梨耶波羅蜜。若諸眾生受我華果，心心數法起無常想，以此因故，令我具足禪波羅蜜。若諸眾生乃
【現代漢語翻譯】 現代漢語譯本：『我發願，在一切佛的國土中，以女人的形象向眾生布施飲食和花果，乃至使眾生得到成熟。憑藉這樣的福報，使我的六波羅蜜（檀那、尸羅、羼提、毗梨耶、禪那、般若，意為佈施、持戒、忍辱、精進、禪定、智慧）具足圓滿，得以成就阿耨多羅三藐三菩提（無上正等正覺），並且我所教化的眾生，都能得到充足的供給，沒有任何匱乏。』 當時，一切諸佛都一同說道：『善哉！善哉！善男子！你能夠以清凈的心建立如此廣大的佈施，並且供養一切諸佛世尊，我已經接受了你的佈施。讓你如你所求、如你所愿，乃至在所求的時間內滿足你的意願，功德成就，神通成就。』 這時，息華魔又說道：『所有城鎮村落，如果有能夠受持、開示這部經典的人，書寫經卷以及供養的人，我將使那些國家、城鎮、村落，乃至邊疆有人居住的地方，叢林、花果、五穀都豐收。那些地方的所有眾生，乃至食用花果的禽獸，都讓他們得到充足的供應。』 『世尊！如果有一個人在他所在的地方應該吃到果實，卻最終沒有吃到而死去，我就是欺騙了三世一切諸佛以及這次大會的諸位聖眾，也別讓我得到阿耨多羅三藐三菩提。除非是業報已盡和壽命已盡的人，所有美味的花果，都讓眾生普遍得到享用。因為這個原因，讓我具足檀波羅蜜（佈施波羅蜜）。如果眾生食用果實，這些眾生應當生起悲憫之心，互相利益，因為這個原因，讓我具足尸波羅蜜（持戒波羅蜜）。如果眾生享用花果，這些眾生會生起柔軟的心，因為這個原因，讓我具足羼提波羅蜜（忍辱波羅蜜）。如果眾生享用花果，應當讓他們生起堅固精進的心，因為這個原因，讓我具足毗梨耶波羅蜜（精進波羅蜜）。如果眾生享用我的花果，心和心所法會生起無常的念頭，因為這個原因，讓我具足禪波羅蜜（禪定波羅蜜）。如果眾生乃至』
【English Translation】 English version: 'I vow that in all Buddha lands, I will use the form of a woman to bestow food and flowers and fruits upon sentient beings, until they are matured. By this merit, may my six paramitas (dana, sila, ksanti, virya, dhyana, prajna, meaning generosity, morality, patience, diligence, meditation, wisdom) be fully perfected, so that I may attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and that all sentient beings I convert will be fully provided for, lacking nothing.' At that time, all the Buddhas spoke in unison, saying: 'Excellent! Excellent! Good man! You are able to establish such great generosity with a pure mind, and to make offerings to all the World Honored Ones, the Buddhas. I have accepted your offering. May you achieve what you seek, as you wish, and within the time you seek, may your wishes be fulfilled, your merits accomplished, and your spiritual powers attained.' Then, Siksana-mara (the demon of cessation) spoke again, saying: 'In all cities and villages, if there are those who can uphold and expound this sutra, write the scriptures, and make offerings, I will ensure that in those countries, cities, villages, and even in the remote areas where people live, the forests, flowers, fruits, and five grains will all be abundant. All sentient beings in those places, even the birds and beasts that eat the flowers and fruits, will be fully provided for.' 'World Honored One! If there is a person in a certain place who should have eaten fruit but ultimately dies without eating it, then I have deceived all the Buddhas of the three times and all the holy assembly of this gathering, and may I not attain Anuttara-samyak-sambodhi. Except for those whose karma is exhausted and whose lifespan is finished, may all the delicious flowers and fruits be universally enjoyed by sentient beings. Because of this cause, may I perfect the Dana Paramita (perfection of generosity). If sentient beings eat the fruits, may these sentient beings develop compassion and benefit each other. Because of this cause, may I perfect the Sila Paramita (perfection of morality). If sentient beings enjoy the flowers and fruits, may these sentient beings develop a gentle heart. Because of this cause, may I perfect the Ksanti Paramita (perfection of patience). If sentient beings enjoy the flowers and fruits, may they develop a firm and diligent mind. Because of this cause, may I perfect the Virya Paramita (perfection of diligence). If sentient beings enjoy my flowers and fruits, may their minds and mental states give rise to the thought of impermanence. Because of this cause, may I perfect the Dhyana Paramita (perfection of meditation). If sentient beings even'
至禽獸食華果者，皆令樂法得住性空，以此因故，令我具足般若波羅蜜。
「複次，隨所有處行此法門，彼諸眾生所有種種，稻禾麥豆雜類果實，我以是故心甚勤勞，為彼眾生多獲種子，亦令一切倉窖盈滿。若彼眾生乃至禽獸食華果者，以此因故，令我具足般若波羅蜜，若一一方流通開示此法門處，隨彼所有甘蔗蒱桃石榴等果，一切汁味無不香美倍勝於常，眾生所有瓶𤬳甕器皆令盈滿。若諸眾生受用食時，悉得增長智慧色力，以此因故，令我具足般若波羅蜜。
「世尊！我得如是六波羅蜜凈因滿足，令我得阿耨多羅三藐三菩提，一切諸佛及一切菩薩摩訶薩眾，當隨喜我能作如是菩薩行相。」時，大眾中一切諸佛默然許可。
爾時，有佛名曰智星，作如是言：「善男子！汝當普請一切眾生為大施主，以如是相如是力如是精進勇猛，如是劬勞不息，汝善男子！能作如是相力精進者，即是菩薩丈夫所作。」
時息華魔于智星佛前，聞如是安慰已，即白佛言：「唯愿世尊一心護念，與我善業成就滿足，在在處處若此法門不流行處，我與眷屬不入其境。若是法門流行之處，我與眷屬恒住于彼，令其土地谷藥華果倍復滋茂，色香美味悉皆具足，眾生受用隨時飽滿，倉廩地窖悉皆盈積，乃至畜生所食之物亦
【現代漢語翻譯】 現代漢語譯本 即使是那些吃花果的禽獸，也都能因此樂於佛法，安住于性空之理，因為這個原因，使我圓滿具足般若波羅蜜（智慧到彼岸）。 再者，無論在何處修行此法門，那裡的眾生所擁有的各種稻米、小麥、豆類以及雜類果實，我都會因此而非常勤勞，為那些眾生獲取更多的種子，也使一切糧倉都充滿。如果那些眾生乃至禽獸吃了花果，因為這個原因，使我圓滿具足般若波羅蜜。如果在這個法門流通開示的任何地方，那裡的甘蔗、葡萄、石榴等水果，一切汁液的味道都無比香甜，勝過平常，眾生所有的瓶瓶罐罐都充滿。如果眾生食用這些食物，都能增長智慧、容貌和力量，因為這個原因，使我圓滿具足般若波羅蜜。 世尊！我得到這樣六波羅蜜（六種到達彼岸的方法）清凈的因緣滿足，使我證得阿耨多羅三藐三菩提（無上正等正覺），一切諸佛和一切菩薩摩訶薩（大菩薩）們，都應當隨喜我能做出這樣的菩薩行相。』當時，大眾中一切諸佛都默然認可。 這時，有一尊佛名為智星，這樣說道：『善男子！你應當普遍邀請一切眾生作為大施主，以這樣的相貌、這樣的力量、這樣的精進勇猛、這樣不懈的勤勞，你這位善男子！能做出這樣相貌、力量和精進的人，就是菩薩丈夫所為。』 當時，息華魔在智星佛前，聽到這樣的安慰后，就對佛說：『唯愿世尊一心護念，使我的善業成就圓滿，在任何地方，如果這個法門不流行，我和我的眷屬就不進入那個地方。如果這個法門流行的地方，我和我的眷屬就恒常住在那裡，使那裡的土地、穀物、藥物、花果更加茂盛，顏色、香味、味道都完全具備，眾生食用時隨時飽滿，糧倉地窖都堆滿，甚至連畜生所吃的食物也如此。』
【English Translation】 English version Even the birds and beasts that eat flowers and fruits can, through this, rejoice in the Dharma and abide in the emptiness of nature. Because of this cause, may I fully possess Prajna Paramita (Perfection of Wisdom). Furthermore, wherever this Dharma gate is practiced, all the various kinds of rice, wheat, beans, and miscellaneous fruits that those beings possess, I will therefore be very diligent, obtaining more seeds for those beings, and also filling all the granaries. If those beings, even birds and beasts, eat flowers and fruits, because of this cause, may I fully possess Prajna Paramita. If in any place where this Dharma gate is circulated and expounded, the sugarcane, grapes, pomegranates, and other fruits there, all the flavors of their juices will be incomparably fragrant and sweet, surpassing the ordinary, and all the bottles and jars of the beings will be filled. If the beings consume these foods, they will all increase in wisdom, appearance, and strength. Because of this cause, may I fully possess Prajna Paramita. World Honored One! I have obtained such pure causes and conditions of the Six Paramitas (Six Perfections) that are fulfilled, enabling me to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). All Buddhas and all Bodhisattva Mahasattvas (Great Bodhisattvas) should rejoice in my ability to perform such Bodhisattva practices.』 At that time, all the Buddhas in the assembly silently approved. Then, there was a Buddha named Wisdom Star, who said: 『Good man! You should universally invite all beings to be great benefactors, with such an appearance, such strength, such diligence and courage, and such unceasing labor. You, good man! One who can perform with such appearance, strength, and diligence is what a Bodhisattva hero does.』 At that time, the Mara Siksaka, in front of the Buddha Wisdom Star, having heard such comfort, then said to the Buddha: 『May the World Honored One single-mindedly protect and remember me, so that my good deeds may be fulfilled and perfected. In any place where this Dharma gate is not practiced, I and my retinue will not enter that territory. If this Dharma gate is practiced, I and my retinue will always dwell there, causing the land, grains, medicines, flowers, and fruits to be even more abundant, with their colors, fragrances, and flavors all fully present. When beings consume them, they will be satisfied at all times, and the granaries and cellars will be filled to overflowing, even the food that animals eat will be like this.』
令豐穰，以此善根令我具足般若波羅蜜。世尊！我盡千劫於此佛剎，令諸眾生如是相如是力如是受用飲食，當令充足。世尊！如是無量無數恒河沙等五濁世界一一剎土，誓于千劫大作佛事，然後我身當得阿耨多羅三藐三菩提。世尊！我今以此神咒章句，愿自呼攝。」即說咒曰：
「多地也他遮彌佉(一) 遮彌佉遮彌佉(二) 毗毗履多呵沙帝(三) 婆呵婆呵婆呵(四) 娑么啰阿娑磨劍(五) 娑啰知(六) 毗婆婆娑脾(七) 娑啰娑練陀離(八) 娑啰摩顯陀離(九) 娑啰婆阇練陀離(十) 珊怛跛夜娑摩劍(十一) 杇杇杇杇杇杇(十二) 阿僧伽社脾(十三) 哆佉哆佉哆佉(十四) 婆由婆義(十五) 優波娜也(十六) 珊怛跛夜(十七) 鼻阇頗羅補所報所提(十八) 陀那馱泥移娜(十九) 氈陀啰差移(二十) 社聞婆呵泥(二十一) 娑么啰(引)娑磨劍(二十二) 三藐波啰底缽那婆炎(二十三) 娑哆迦里野么彌(二十四) 么弭么弭么泯阇婆啰(二十五) 娑婆呵(二十六)」
時息華魔說是咒已，白佛言：「世尊！所在之處，有能開示此經法門及陀羅尼章句，我往彼處，為欲自成熟故，為菩提行滿足故。」
爾時，一切諸佛同共贊言：「善哉！善哉！」
【現代漢語翻譯】 現代漢語譯本 愿使豐收富饒，以此善根使我圓滿具足般若波羅蜜（智慧到彼岸）。世尊！我願在千劫的時間裡，於此佛剎（佛的國土）中，使所有眾生都擁有如此的相貌、如此的力量、如此的飲食受用，並使他們都得到充分滿足。世尊！我發誓要在如無量無數恒河沙數般多的五濁世界（充滿五種污濁的世界）的每一個剎土中，用千劫的時間廣作佛事，然後我的身體才能證得阿耨多羅三藐三菩提（無上正等正覺）。世尊！我現在用這個神咒的章句，愿自己能夠攝受。」隨即說咒語道： 『多地也他遮彌佉(一)，遮彌佉遮彌佉(二)，毗毗履多呵沙帝(三)，婆呵婆呵婆呵(四)，娑么啰阿娑磨劍(五)，娑啰知(六)，毗婆婆娑脾(七)，娑啰娑練陀離(八)，娑啰摩顯陀離(九)，娑啰婆阇練陀離(十)，珊怛跛夜娑摩劍(十一)，杇杇杇杇杇杇(十二)，阿僧伽社脾(十三)，哆佉哆佉哆佉(十四)，婆由婆義(十五)，優波娜也(十六)，珊怛跛夜(十七)，鼻阇頗羅補所報所提(十八)，陀那馱泥移娜(十九)，氈陀啰差移(二十)，社聞婆呵泥(二十一)，娑么啰(引)娑磨劍(二十二)，三藐波啰底缽那婆炎(二十三)，娑哆迦里野么彌(二十四)，么弭么弭么泯阇婆啰(二十五)，娑婆呵(二十六)』 這時，息華魔說完這個咒語后，對佛說：『世尊！在任何地方，如果有能開示這部經的法門以及陀羅尼（總持）章句的人，我都會前往那裡，爲了自我成熟，爲了圓滿菩提（覺悟）的修行。』 當時，一切諸佛都一同讚歎說：『善哉！善哉！』
【English Translation】 English version May there be abundance and prosperity, and by this root of goodness, may I be fully endowed with Prajna Paramita (perfection of wisdom). World Honored One! I vow that for a thousand kalpas (eons), in this Buddha-land (Buddha's realm), I will enable all sentient beings to have such appearances, such powers, and such enjoyment of food and drink, and that they will be fully satisfied. World Honored One! I vow that in each of the countless, immeasurable, Ganges-river-sand-like five turbid worlds (worlds filled with five kinds of defilements), I will perform great Buddha-works for a thousand kalpas, and then my body will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). World Honored One! Now, with these mantra verses, I wish to gather myself in.』 Then he spoke the mantra: 'Tadiyata chemi kha (1), chemi kha chemi kha (2), bibhrita hasati (3), bhaha bhaha bhaha (4), samara asama ksham (5), sara jna (6), bibha bhasa pi (7), sara sarandhari (8), sara mahendhari (9), sara bhaja randhari (10), santapaya samaksham (11), hu hu hu hu hu hu (12), asamgha shapi (13), takha takha takha (14), bhayu bhayi (15), upanaya (16), santapaya (17), bija phala pu so ba so ti (18), dhana dhani ina (19), chandara chayi (20), shavama bhahani (21), samara (extended) samaksham (22), samyak pratipanna bhayam (23), satya kariya mami (24), mami mami maminja bhara (25), svaha (26)' Then, Sikhi-hua-ma, having spoken this mantra, said to the Buddha: 『World Honored One! Wherever there is someone who can expound the Dharma of this sutra and the verses of the Dharani (mantra), I will go there, for the sake of my own maturation and for the fulfillment of the Bodhi (enlightenment) practice.』 At that time, all the Buddhas together praised, saying: 『Excellent! Excellent!』
在會大眾菩薩摩訶薩，及一切梵釋天王、護世四王、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、毗舍遮、人、非人等，從一切佛剎中來者，皆共同聲，唱如是言：「善哉！善哉！善男子！汝能以此女形修行六波羅蜜成熟眾生，以我等福德精進劬勞力故，唯愿令汝所作佛事當得成就。」
釋迦如來作如是言：「誰有憐愍此善男子，能佐助者？」◎
寶星陀羅尼經卷第七 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第八
唐天竺三藏波羅頗蜜多羅譯授記品之餘
◎爾時，息華魔眷屬同聲唱言：「世尊！我等眷屬隨順佐助，若汝善男子得阿耨多羅三藐三菩提時，當與我等授菩提記。」
息華魔言：「如是，善男子！」
魔眷屬言：「所有眾生下種于地，收諸果實而受食者，以此善根當令我等得大安樂得大利益。」
息華魔復白釋迦如來言：「我是護持世尊教法者，我是熾然世尊正法者，我於此中初作滅饑饉者。唯愿世尊，與我受阿耨多羅三藐三菩提記。」
時息華魔五輪著地，頭面禮拜釋迦如來足已，卻坐一面。
爾時，世尊即為息華而說偈言：
「汝起勇猛善逝子， 無垢清凈蓮華面，
【現代漢語翻譯】 現代漢語譯本 當時在法會的大眾菩薩摩訶薩（菩薩中的大修行者），以及一切梵釋天王（梵天和帝釋天等天王）、護世四王（四大天王）、天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、鳩槃茶（一種食人鬼）、毗舍遮（一種啖精氣鬼）、人、非人等，從一切佛剎（佛的國土）中來的，都共同發出聲音，這樣說道：『太好了！太好了！善男子！你能夠以女身修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）來成熟眾生，因為我們這些人的福德、精進和辛勤努力，只希望你所做的佛事能夠成就。』 釋迦如來這樣說道：『誰能憐憫這位善男子，能夠幫助他呢？』
現代漢語譯本 當時，息華魔（魔王名）的眷屬同聲說道：『世尊！我們這些眷屬願意隨順幫助他，如果這位善男子證得阿耨多羅三藐三菩提（無上正等正覺）時，請您也給我們授菩提記（預言未來成佛）。』 息華魔說道：『是的，善男子！』 魔的眷屬說道：『所有眾生在地上播種，收穫果實並食用的人，以此善根，應當讓我們得到大安樂，得到大利益。』 息華魔又對釋迦如來說道：『我是護持世尊教法的人，我是熾盛世尊正法的人，我在這裡最初做了消除飢餓的人。只希望世尊，給我授阿耨多羅三藐三菩提記。』 當時，息華魔五體投地，頭面禮拜釋迦如來的雙足后，退坐在一旁。 這時，世尊就為息華魔說了偈語： 『你這勇猛精進的善逝之子，你有著無垢清凈的蓮花面容，』
【English Translation】 English version At that time, the great Bodhisattva Mahasattvas (great practitioners among Bodhisattvas) in the assembly, as well as all the Brahma and Shakra Deva Kings (kings of heavens like Brahma and Indra), the Four Guardian Kings of the World (the Four Heavenly Kings), Devas, Nagas, Yakshas (a type of ghost), Gandharvas (heavenly musicians), Asuras (a type of warring god), Garudas (a large bird), Kinnaras (heavenly singers), Mahoragas (great serpent gods), Kumbhandas (a type of man-eating ghost), Pisacas (a type of spirit that eats vital essence), humans, non-humans, etc., who came from all Buddha lands, all spoke in one voice, saying: 'Excellent! Excellent! Good man! You are able to cultivate the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom) in a female form to mature sentient beings. Because of our merits, diligence, and hard work, we only wish that the Buddha work you are doing will be accomplished.' Shakyamuni Tathagata said: 'Who has compassion for this good man and can assist him?'
English version At that time, the retinue of Siksava Mara (a demon king) said in unison: 'World Honored One! We, your retinue, are willing to follow and assist him. If this good man attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), please also give us a prediction of our future Buddhahood.' Siksava Mara said: 'Yes, good man!' The retinue of Mara said: 'All sentient beings who sow seeds on the ground, harvest fruits, and eat them, with this good root, may we obtain great peace and great benefit.' Siksava Mara again said to Shakyamuni Tathagata: 'I am the one who protects the teachings of the World Honored One, I am the one who makes the righteous Dharma of the World Honored One flourish, and I am the one who first eliminated famine here. I only wish that the World Honored One would give me a prediction of Anuttara-samyak-sambodhi.' At that time, Siksava Mara prostrated himself with his five limbs touching the ground, bowed his head to the feet of Shakyamuni Tathagata, and then sat to one side. Then, the World Honored One spoke a verse for Siksava Mara: 'You, the courageous and diligent son of the Sugata, you have a flawless and pure lotus face,'
今日能發堅牢愿， 當得第一大菩提。 此諸眾生飢火逼， 我為至親能救護， 解脫一切眾生者， 起大悲心當作佛。 以空無相無願力， 解脫六趣苦眾生， 恒以虛空清凈法， 令諸眾生得無垢。 不久於此佛剎土， 當證覺法名勝慧， 于未來世得作佛， 勇猛善智降勝怨。」
時息華魔聞是偈已，便生清凈第一歡喜，即以天華散於佛上。
爾時，復有菩薩摩訶薩名成就智，即起于坐，向彼十方諸來世尊，先以聲覺，作如是言：「唯愿世尊一心念我。所以者何？憶我往昔初入賢劫，當於拘留孫佛所發大誓願，普欲成就一切眾生示受女形，為令眾生四百四病得消滅故，復取大地精味，散佈種種諸草木根，和合四百四味，隨藥功能眾生受用病皆消滅。示以根藥四百四種，示以果藥四百四種，示蘇煎藥四百四種，示油煎藥四百四種，示以寫藥四百四種，示以諸治阿伽陀藥，乃至湯散丸等，總治身份內外眾藥，凡有一千四百種類。我為成熟諸眾生故，為欲消滅諸病苦故，亦為利益諸眾生故，如是眾藥並皆示之。
「世尊！我為拘留孫佛及彼眾會，常作種種驅使給侍，本心希望得授記莂。是時，拘留孫佛便告我言：『善男子！未來之世人壽百歲，爾時有佛出現於世，
【現代漢語翻譯】 現代漢語譯本 今日若能發起堅固的誓願，必定能證得最上乘的菩提（覺悟）。 這些眾生正遭受飢餓的煎熬，我願成為他們最親近的救護者， 爲了解脫一切眾生，我將發起大悲心，成就佛果。 以空性、無相、無愿的力量，解脫六道輪迴中受苦的眾生， 恒常以虛空般清凈的佛法，使一切眾生獲得無垢的清凈。 不久之後，在這佛國土中，我將證得覺悟之法，名為勝慧， 在未來的世代，我將成就佛果，以勇猛的智慧降伏一切怨敵。
當時，息華魔（魔的名字）聽到這偈頌后，便生起了清凈的第一歡喜，立即以天上的花朵散在佛的身上。
這時，又有一位菩薩摩訶薩（大菩薩）名為成就智，從座位上站起來，面向十方諸位前來世尊，先以聲音告知，這樣說道：『唯愿世尊一心憶念我。這是什麼原因呢？因為憶念我過去最初進入賢劫（現在這個時期）時，在拘留孫佛（過去七佛之一）那裡發下的大誓願，普遍想要成就一切眾生，示現受持女身，爲了使眾生的四百四病得以消滅，又取大地精華，散佈各種草木根，調和成四百四種味道，隨著藥物的功能，眾生服用后疾病都得以消滅。我示現了根藥四百四種，示現了果藥四百四種，示現了蘇煎藥四百四種，示現了油煎藥四百四種，示現了瀉藥四百四種，示現了各種治療阿伽陀（萬能藥）的藥物，乃至湯藥、散藥、丸藥等，總共治療身體內外各種疾病的藥物，總共有一千四百種。我爲了成熟一切眾生，爲了消滅各種病苦，也爲了利益一切眾生，將這些藥物都一一示現給他們。
『世尊！我為拘留孫佛以及他的法會，常常做各種驅使侍奉的工作，本心希望得到授記（預言未來成佛）。當時，拘留孫佛就告訴我：『善男子！未來世人壽命百歲時，那時會有佛出現於世，』
【English Translation】 English version Today, if one can make a firm vow, one will surely attain the supreme Bodhi (enlightenment). These beings are tormented by the fires of hunger; I will be their closest protector, To liberate all beings, I will generate great compassion and achieve Buddhahood. With the power of emptiness, non-form, and non-desire, I will liberate beings suffering in the six realms of existence, Constantly, with the pure Dharma like space, I will enable all beings to attain immaculate purity. Soon, in this Buddha-land, I will realize the Dharma of enlightenment, named Supreme Wisdom, In future ages, I will achieve Buddhahood, with courageous wisdom subduing all enemies.
At that time, the Mara (demon) named Siksika, having heard this verse, generated pure, supreme joy, and immediately scattered heavenly flowers upon the Buddha.
Then, there was another Bodhisattva Mahasattva (great Bodhisattva) named Accomplished Wisdom, who rose from his seat, faced the World Honored Ones who had come from the ten directions, and first made an announcement, saying: 'May the World Honored Ones be mindful of me with one heart. Why is this? Because I remember when I first entered the Bhadrakalpa (the present eon), I made a great vow at the place of Krakucchanda Buddha (one of the past seven Buddhas), universally desiring to accomplish all beings, manifesting the form of a woman, in order to eliminate the four hundred and four diseases of beings. I also took the essence of the earth, scattered various roots of herbs and trees, and blended them into four hundred and four flavors. According to the function of the medicine, when beings took it, their diseases were eliminated. I demonstrated four hundred and four kinds of root medicines, four hundred and four kinds of fruit medicines, four hundred and four kinds of decocted medicines, four hundred and four kinds of oil-fried medicines, four hundred and four kinds of purgative medicines, and various kinds of Agada (panacea) medicines, even decoctions, powders, pills, etc., a total of one thousand four hundred kinds of medicines that treat various diseases inside and outside the body. For the sake of maturing all beings, for the sake of eliminating all suffering from diseases, and also for the benefit of all beings, I demonstrated all these medicines to them.
'World Honored One! I constantly performed various errands and services for Krakucchanda Buddha and his assembly, hoping in my heart to receive a prophecy (prediction of future Buddhahood). At that time, Krakucchanda Buddha told me: 'Good man! In the future, when people's lifespan is one hundred years, there will be a Buddha appearing in the world,'
名釋迦牟尼如來、阿羅訶、三藐三佛陀。釋迦如來以大愿故，大集諸佛及菩薩眾，汝當於彼得授阿耨多羅三藐三菩提記。』從是已來，拘那含如來亦如是說，迦葉如來亦如是說。我自昔來久發此愿：『乃至恒河沙等大劫，於此佛剎作大藥天，為除眾生一切病故。』我于彼時，久以大地淳濃精味，佈散種種諸藥根枝華葉果實，令諸眾生普得受用，及滅內外諸病苦故。所有眾生若正和合受用之時，令起無常苦空無我，分別心及心數法轉，以此善根令我具足般若波羅蜜。如是我於此佛剎作大丈夫事。如是，如是！十方恒河沙等諸世界中以女人形，於一一世界如恒河沙劫，以如是相如是力，如是勇猛精進，如是劬勞乃至給侍。如是，如是！病苦眾生令成熟故，然後我身當得阿耨多羅三藐三菩提。及我今日復于佛前增進本願，與此息華作大功德其心堅固，常為佐助無有劬勞。我等二人共為女形同一色貌，為欲成熟諸眾生故，乃至倍加成熟諸女人故。今我二人取地精氣和合飲食，令諸香味悉皆具足，老病眾生食此味者，一切病患皆得消滅，以此勝因令我具足般若波羅蜜。若我得阿耨多羅三藐三菩提者，愿佛世尊攝受我等為稱善哉。若佛世尊同與我等菩提記者，愿為我等稱讚善哉。」
爾時，世尊稱讚成就智菩薩言：「善哉，
【現代漢語翻譯】 現代漢語譯本：名為釋迦牟尼如來（如來是佛的十號之一，意為「如實而來」）、阿羅訶（意為「應供」，指值得受人供養的聖者）、三藐三佛陀（意為「正等覺」，指完全覺悟的佛陀）。釋迦如來因為大愿的緣故，聚集了諸佛和菩薩大眾，你應當在那裡得到阿耨多羅三藐三菩提（意為「無上正等正覺」，指最高的智慧和覺悟）的授記。』從那時以來，拘那含如來（過去七佛之一）也是這樣說的，迦葉如來（過去七佛之一）也是這樣說的。我從很久以前就發了這個愿：『乃至像恒河沙數一樣多的大劫，在這個佛剎（佛所教化的世界）中做大藥天，爲了消除眾生的一切疾病。』我在那時，很久以來就用大地上純凈濃厚的精華，佈散各種藥的根、枝、花、葉、果實，讓所有眾生普遍得到受用，以及消除內外各種疾病的痛苦。所有眾生如果正確地和合受用這些藥物的時候，讓他們生起無常、苦、空、無我的觀念，分別心和心所法（心理活動）也隨之轉變，用這個善根讓我具足般若波羅蜜（意為「智慧的彼岸」，指達到最高智慧的修行）。我就是這樣在這個佛剎中做大丈夫的事。是的，是的！在十方像恒河沙數一樣多的世界中，以女人的形象，在每一個世界像恒河沙數一樣多的劫中，以這樣的相貌、這樣的力量、這樣的勇猛精進、這樣的辛勞乃至侍奉。是的，是的！爲了讓受病苦的眾生得以成熟，然後我的身體才能得到阿耨多羅三藐三菩提。以及我今天再次在佛前增進本願，與這位息華一起做大功德，她的心堅固，常常輔助我，沒有辛勞。我們兩人共同以女人的形象，相同的容貌，爲了讓眾生得以成熟，乃至更加成熟所有的女人。現在我們兩人取大地的精華之氣，和合飲食，讓各種香味都完全具備，年老生病的眾生吃了這種味道，一切疾病都能夠消滅，用這個殊勝的因緣讓我具足般若波羅蜜。如果我得到阿耨多羅三藐三菩提，愿佛世尊接受我們，稱讚我們善哉。如果佛世尊也給我們菩提的授記，愿為我們稱讚善哉。」 那時，世尊稱讚成就智菩薩說：『善哉，』
【English Translation】 English version: Named Shakyamuni Tathagata (Tathagata is one of the ten epithets of a Buddha, meaning 'thus come'), Arhat (meaning 'worthy of offering', referring to a saint worthy of receiving offerings), Samyak-sambuddha (meaning 'perfectly enlightened one', referring to a fully enlightened Buddha). Shakyamuni Tathagata, due to his great vows, gathered all Buddhas and Bodhisattvas, and you shall receive the prediction of Anuttara-samyak-sambodhi (meaning 'supreme perfect enlightenment', referring to the highest wisdom and enlightenment) there.』 Since then, Krakucchanda Tathagata (one of the past seven Buddhas) also said the same, and Kashyapa Tathagata (one of the past seven Buddhas) also said the same. I have long made this vow: 『For as many great kalpas as there are sands in the Ganges River, in this Buddha-kshetra (the world where a Buddha teaches), I will be a great medicine deva, to eliminate all diseases of sentient beings.』 At that time, I have long used the pure and rich essence of the earth, spreading various medicinal roots, branches, flowers, leaves, and fruits, so that all sentient beings can universally benefit from them, and eliminate the suffering of various internal and external diseases. When all sentient beings correctly and harmoniously use these medicines, let them give rise to the concepts of impermanence, suffering, emptiness, and no-self, and let their discriminating minds and mental activities also change, and with this good root, let me fulfill Prajna Paramita (meaning 'perfection of wisdom', referring to the practice of reaching the highest wisdom). This is how I do the work of a great being in this Buddha-kshetra. Yes, yes! In the ten directions, in as many worlds as there are sands in the Ganges River, in the form of a woman, in each world for as many kalpas as there are sands in the Ganges River, with such appearance, such power, such courageous diligence, such hard work, and even service. Yes, yes! In order to mature sentient beings suffering from illness, then my body will attain Anuttara-samyak-sambodhi. And today, I again increase my original vow before the Buddha, and together with this Siksah, perform great meritorious deeds, her heart is firm, and she always assists me without hardship. We two together, in the form of women, with the same appearance, in order to mature sentient beings, and even more so to mature all women. Now we two take the essence of the earth, combine it with food and drink, so that all flavors are fully present, and when elderly and sick sentient beings eat this flavor, all diseases can be eliminated, and with this superior cause, let me fulfill Prajna Paramita. If I attain Anuttara-samyak-sambodhi, may the Buddha World-Honored One accept us and praise us as good. If the Buddha World-Honored One also gives us the prediction of Bodhi, may he praise us as good.』 At that time, the World-Honored One praised Bodhisattva Accomplished Wisdom, saying: 『Excellent,』
善哉！善男子！汝能如是作大利益丈夫，即為成就智菩薩。」而說偈言：
「汝為世間病者醫， 能持諸根得安樂， 蓮華清凈最上剎， 得佛號毗盧遮那。」
持地菩薩摩訶薩亦作是愿，以女人形化度眾生，如地持物悕念授記。釋迦如來為說偈言：
「汝如大地持一切， 今當速得所希念， 剎名勝攝功德滿， 作佛名曰智自在。」
智上菩薩愿受女形化度一切，作如是念悕得授記。釋迦如來為說偈言：
「汝智充足諸眾生， 及以華果方便攝， 未曾聞剎上清凈， 得佛名為上勝因。」
示現灰菩薩作女人形，受用火事成熟眾生，愿得授記。釋迦如來為說偈言：
「示諸世間無常想， 成熟眾生於菩提， 剎名生塵最吉祥， 于彼作佛名燈火。」
動眾生離塵菩薩愿作女形，為成熟眾生故受用風事，悕念授記。釋迦如來為說偈言：
「搖動眾生令歡喜， 能令煩惱究竟滅， 剎名清凈現平等， 當得作佛號月光。」
無障礙燈菩薩愿作女形，為成熟眾生故受用虛空事，亦悕授記。釋迦如來為說偈言：
「得無依智清凈者， 能說無上正覺道， 剎名調障無染著， 當得作佛號智上。」
妙香說菩薩愿作女形，為成熟故受
【現代漢語翻譯】 現代漢語譯本 『善哉！善男子！你能夠這樣做出大利益的事情，真是成就了智慧的菩薩。』於是說了偈語： 『你如同世間病人的醫生，能夠使諸根得到安樂，在蓮花清凈最殊勝的剎土，得佛號為毗盧遮那（Vairocana）。』 持地菩薩摩訶薩（Dharanimdhara Bodhisattva Mahasattva）也發願，以女人的形象來化度眾生，如同大地承載萬物一樣，希望得到授記。釋迦如來為他說偈語： 『你如同大地承載一切，現在應當迅速得到你所希望的，剎土名為勝攝，功德圓滿，成佛時名為智自在。』 智上菩薩（Jnanottara Bodhisattva）發願接受女人的形象來化度一切眾生，這樣想著希望得到授記。釋迦如來為他說偈語： 『你的智慧充足，能夠以花果等方便來攝受眾生，在未曾聽聞的清凈剎土，得佛名為上勝因。』 示現灰菩薩（Bhasmadarsana Bodhisattva）示現女人的形象，受用火的事情來成熟眾生，希望得到授記。釋迦如來為他說偈語： 『向世間顯示無常的道理，使眾生在菩提道上成熟，剎土名為生塵，最為吉祥，在那裡成佛名為燈火。』 動眾生離塵菩薩（Chalacitta-viraja Bodhisattva）發願作女人的形象，爲了成熟眾生而受用風的事情，希望得到授記。釋迦如來為他說偈語： 『搖動眾生使他們歡喜，能夠使煩惱徹底滅除，剎土名為清凈現平等，應當成佛，號為月光。』 無障礙燈菩薩（Apratihata-pradipa Bodhisattva）發願作女人的形象，爲了成熟眾生而受用虛空的事情，也希望得到授記。釋迦如來為他說偈語： 『得到無所依的智慧清凈的人，能夠宣說無上正覺之道，剎土名為調障，沒有染著，應當成佛，號為智上。』 妙香說菩薩（Sugandha-vadana Bodhisattva）發願作女人的形象，爲了成熟眾生而受用
【English Translation】 English version 『Excellent! Good man! You are able to do such great beneficial deeds, you have truly achieved the wisdom of a Bodhisattva.』 Then he spoke in verse: 『You are like a physician to the sick in the world, able to bring peace to the senses, in the most pure and supreme land of the lotus, you will attain Buddhahood named Vairocana (the Illuminator).』 Dharanimdhara Bodhisattva Mahasattva also made a vow, to transform into a female form to guide sentient beings, just as the earth supports all things, hoping to receive a prophecy. Shakyamuni Tathagata spoke these verses for him: 『You are like the earth that supports all things, now you shall quickly obtain what you desire, the land will be named Supreme Gathering, with merits fulfilled, and when you become a Buddha, you will be named Jnana-svatantra (Wisdom-Free).』 Jnanottara Bodhisattva vowed to take on a female form to guide all sentient beings, thinking this, he hoped to receive a prophecy. Shakyamuni Tathagata spoke these verses for him: 『Your wisdom is abundant, able to gather sentient beings through skillful means like flowers and fruits, in a pure land never heard of before, you will attain Buddhahood named Uttama-hetu (Supreme Cause).』 Bhasmadarsana Bodhisattva manifested a female form, using the element of fire to mature sentient beings, hoping to receive a prophecy. Shakyamuni Tathagata spoke these verses for him: 『Showing the impermanence of the world, maturing sentient beings on the path to Bodhi, the land will be named Dust-born, most auspicious, and there you will become a Buddha named Dipagni (Lamp-Fire).』 Chalacitta-viraja Bodhisattva vowed to take on a female form, using the element of wind to mature sentient beings, hoping to receive a prophecy. Shakyamuni Tathagata spoke these verses for him: 『Moving sentient beings to joy, able to completely extinguish afflictions, the land will be named Pure Manifestation of Equality, and you shall become a Buddha named Chandrakanta (Moonlight).』 Apratihata-pradipa Bodhisattva vowed to take on a female form, using the element of space to mature sentient beings, also hoping to receive a prophecy. Shakyamuni Tathagata spoke these verses for him: 『Having attained the pure wisdom of non-reliance, able to proclaim the unsurpassed path of enlightenment, the land will be named Taming Obstacles, without attachment, and you shall become a Buddha named Jnana-uttara (Supreme Wisdom).』 Sugandha-vadana Bodhisattva vowed to take on a female form, using
用華事，為菩提故悕望授記。釋迦如來為說偈言：
「現作香華普供養， 開示諸佛無上道， 蓮華藏剎清凈土， 得佛號普香如來。」
袈裟色菩薩愿作女形，為成熟眾生故，受用種種染色，愿得授記。釋迦如來為說偈言：
「以袈裟衣利眾生， 相應供養三寶種， 青光剎中最無上， 當得作佛號寶光。」
爾時，無量諸種子天林天果天，乃至六十七俱胝那由他百千菩薩摩訶薩，為欲成熟諸眾生故，倍為度脫諸女人，故作女人形，發願同得阿耨多羅三藐三菩提記。釋迦如來各說一偈各得記莂。何以故？轉男為女其事則易，轉女作男其事則難。
是時百俱胝諸大龍王及諸小龍，同作是愿悕望授記。釋迦如來各說一偈授菩提記。復有六萬四千頻婆，及八十俱胝阿修羅，七十阿閦毗俱胝那由他百千諸天及諸天女，九十九頻婆俱胝百千諸魔及其眷屬，乃至恒河沙等人、非人眾，及剎利、婆羅門、毗舍、首陀、男子、女人、童男、童女，亦皆同心悕望阿耨多羅三藐三菩提記。如是等類，一一各得一偈授記。
過於數量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、薜荔多、毗舍遮、人、非人等未發心者，今于佛前同發阿耨多羅三藐三菩提心。過於數量眾生住阿毗跋
【現代漢語翻譯】 現代漢語譯本 有人用香和花供養，爲了菩提（覺悟）的緣故，希望得到授記（預言成佛）。釋迦如來為他們說了偈語： 『現在用香和花普遍供養，開示諸佛無上的道，蓮花藏剎（佛的凈土）是清凈的國土，將得佛號為普香如來。』 一位身著袈裟的菩薩，發願化作女身，爲了成熟眾生，受用種種染色，希望得到授記。釋迦如來為她說了偈語： 『用袈裟衣利益眾生，相應供養三寶（佛、法、僧）的種子，在青光剎（佛的凈土）中最無上，當得作佛，號為寶光。』 當時，無量諸種子天、林天、果天，乃至六十七俱胝那由他百千菩薩摩訶薩（大菩薩），爲了成熟諸眾生，更加爲了度脫諸女人，所以化作女身，發願一同得到阿耨多羅三藐三菩提（無上正等正覺）的授記。釋迦如來各自說了一偈，各自得到授記。為什麼呢？轉男為女這件事容易，轉女為男這件事則難。 這時，百俱胝諸大龍王及諸小龍，一同發願希望得到授記。釋迦如來各自說了一偈，授予菩提記。又有六萬四千頻婆（一種鳥），以及八十俱胝阿修羅（非天），七十阿閦毗俱胝那由他百千諸天及諸天女，九十九頻婆俱胝百千諸魔及其眷屬，乃至恒河沙數的人、非人眾，以及剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）、男子、女人、童男、童女，也都同心希望得到阿耨多羅三藐三菩提的授記。像這樣等類，一一各自得到一偈授記。 超過數量的天、龍、夜叉（一種鬼神）、乾闥婆（天樂神）、阿修羅、迦樓羅（金翅鳥）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、薜荔多（餓鬼）、毗舍遮（食人鬼）、人、非人等未發心者，現在在佛前一同發阿耨多羅三藐三菩提心。超過數量的眾生安住于阿毗跋致（不退轉）的地位。
【English Translation】 English version Some used incense and flowers as offerings, hoping for prediction of Buddhahood for the sake of Bodhi (enlightenment). Shakyamuni Tathagata spoke a verse for them: 'Now making offerings with incense and flowers universally, revealing the unsurpassed path of all Buddhas, the pure land of the Lotus Treasury Realm (Buddha's pure land), they will attain the Buddha name Universal Fragrance Tathagata.' A Bodhisattva wearing a kasaya (monk's robe), vowed to transform into a female form, to mature sentient beings, using various colors, hoping to receive a prediction. Shakyamuni Tathagata spoke a verse for her: 'Using the kasaya robe to benefit sentient beings, correspondingly offering the seeds of the Three Jewels (Buddha, Dharma, Sangha), in the Blue Light Realm (Buddha's pure land) the most unsurpassed, they will attain Buddhahood, named Precious Light.' At that time, countless Seed Devas, Forest Devas, Fruit Devas, and even sixty-seven kotis nayutas of hundreds of thousands of Bodhisattva Mahasattvas (great Bodhisattvas), in order to mature all sentient beings, and even more to liberate all women, therefore transformed into female forms, vowing to together receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Shakyamuni Tathagata spoke a verse for each, and each received a prediction. Why? Because transforming from male to female is easy, transforming from female to male is difficult. At this time, hundreds of kotis of great Dragon Kings and small dragons, together made the vow to hope for a prediction. Shakyamuni Tathagata spoke a verse for each, granting the prediction of Bodhi. There were also sixty-four thousand Pimbas (a type of bird), and eighty kotis of Asuras (demi-gods), seventy Akshobhya kotis nayutas of hundreds of thousands of Devas and Deva women, ninety-nine Pimba kotis of hundreds of thousands of Maras and their retinues, and even beings as numerous as the sands of the Ganges River, humans, non-humans, Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), Shudras (slaves), men, women, boys, and girls, all with one mind hoped for the prediction of Anuttara-samyak-sambodhi. Each of these types received a verse of prediction. Beyond measure, Devas, Dragons, Yakshas (a type of ghost), Gandharvas (celestial musicians), Asuras, Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), Pretas (hungry ghosts), Pisacas (flesh-eating demons), humans, non-humans, etc., who had not yet generated the mind, now before the Buddha together generated the mind of Anuttara-samyak-sambodhi. Countless beings abide in the position of Avaivartika (non-retrogression).
致地，過於數量眾生得菩薩種種三昧忍陀羅尼，過於數量眾生漏盡離欲得阿羅漢果，亦過數量眾生回聲聞辟支佛心，住佛阿毗跋致地。如是等一切同聲而作是言：「我等依一切諸佛教故受此法門，若有受持讀誦書寫此法門者，我及眷屬，當共如法供給供養。」◎
◎寶星陀羅尼經慈愍品第九
爾時，釋迦牟尼如來複作是言：「一切諸佛，若憐愍此佛剎眾生來相問訊者，當一心念。此息華善男子等，欲令眾生得衣服飲食及諸藥物，隨心受用令充足者，又以女人形相，于阿耨多羅三藐三菩提成熟眾生者，一切諸佛應當加護是息華等令愿滿足。如彼善男子所愿，如其所欲如其所為，隨彼種種所須衣服飲食並諸藥物，若化施設皆令滿足，使諸眾生所須供侍隨意受用，即發心時如是等事悉得成就，彼善男子能作如是建立丈夫所作之事。」
諸佛世尊，依大悲功德定慧莊嚴，憶念眾生作如是言：「以此神咒章句施與汝等，隨意所愿皆令具足，一切善根所依，一切三世諸佛世尊所共受持。」即說咒曰：
「哆地也他樹柢婆婆(一) 地履底婆婆(二) 牟尼婆婆(三) 娑底也婆婆(四) 否若楞迦啰婆婆地也娜(五) 啰娑摩呵迦嘍拏婆婆(六) 摩呵婆啰哆婆婆(七) 阿慕呵婆婆(八) 樓底婆婆(
【現代漢語翻譯】 現代漢語譯本：
那時，無數的眾生獲得了菩薩的各種三昧（samadhi，禪定）和忍（ksanti，忍耐）陀羅尼（dharani，總持），無數的眾生斷盡煩惱、脫離慾望，證得阿羅漢果（arhat，聲聞乘的最高果位），也有無數的眾生迴轉了聲聞（sravaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺佛）的心，安住于佛的不退轉地（avaivartika-bhumi，不會退轉的菩薩果位）。他們都異口同聲地說：『我們依仗一切諸佛的教導，才得以接受此法門。若有人受持、讀誦、書寫此法門，我們及我們的眷屬，都將如法地供養和侍奉他們。』
◎《寶星陀羅尼經》慈愍品第九
那時，釋迦牟尼如來又說：『一切諸佛，如果憐憫此佛剎（buddhaksetra，佛所教化的世界）的眾生前來問候，應當一心憶念。這些息華（Sikhin，佛名）善男子等，爲了使眾生獲得衣服、飲食和各種藥物，能夠隨心所欲地享用，並且爲了以女人的形象，在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中成熟眾生，一切諸佛應當加持這些息華等，使他們的願望得以滿足。如同那些善男子所愿，如同他們所欲，如同他們所為，隨他們種種所需的衣服、飲食以及各種藥物，無論是化現還是施捨，都令其滿足，使眾生所需的一切供養和侍奉都能隨意享用。當他們發心時，這些事情都能成就。這些善男子能夠建立如此大丈夫所為的事業。』
諸佛世尊，依仗大悲功德、禪定智慧的莊嚴，憶念眾生，這樣說道：『以此神咒章句施與你們，使你們隨意所愿都能具足，這是一切善根所依，也是一切三世諸佛世尊共同受持的。』隨即說咒語道：
『哆地也他 樹柢婆婆(一) 地履底婆婆(二) 牟尼婆婆(三) 娑底也婆婆(四) 否若楞迦啰婆婆地也娜(五) 啰娑摩呵迦嘍拏婆婆(六) 摩呵婆啰哆婆婆(七) 阿慕呵婆婆(八) 樓底婆婆(九)』 現代漢語譯本：
那時，無數的眾生獲得了菩薩的各種三昧（samadhi，禪定）和忍（ksanti，忍耐）陀羅尼（dharani，總持），無數的眾生斷盡煩惱、脫離慾望，證得阿羅漢果（arhat，聲聞乘的最高果位），也有無數的眾生迴轉了聲聞（sravaka，聽聞佛法而修行者）和辟支佛（pratyekabuddha，獨覺佛）的心，安住于佛的不退轉地（avaivartika-bhumi，不會退轉的菩薩果位）。他們都異口同聲地說：『我們依仗一切諸佛的教導，才得以接受此法門。若有人受持、讀誦、書寫此法門，我們及我們的眷屬，都將如法地供養和侍奉他們。』
◎《寶星陀羅尼經》慈愍品第九
那時，釋迦牟尼如來又說：『一切諸佛，如果憐憫此佛剎（buddhaksetra，佛所教化的世界）的眾生前來問候，應當一心憶念。這些息華（Sikhin，佛名）善男子等，爲了使眾生獲得衣服、飲食和各種藥物，能夠隨心所欲地享用，並且爲了以女人的形象，在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）中成熟眾生，一切諸佛應當加持這些息華等，使他們的願望得以滿足。如同那些善男子所愿，如同他們所欲，如同他們所為，隨他們種種所需的衣服、飲食以及各種藥物，無論是化現還是施捨，都令其滿足，使眾生所需的一切供養和侍奉都能隨意享用。當他們發心時，這些事情都能成就。這些善男子能夠建立如此大丈夫所為的事業。』
諸佛世尊，依仗大悲功德、禪定智慧的莊嚴，憶念眾生，這樣說道：『以此神咒章句施與你們，使你們隨意所愿都能具足，這是一切善根所依，也是一切三世諸佛世尊共同受持的。』隨即說咒語道：
『哆地也他 樹柢婆婆(一) 地履底婆婆(二) 牟尼婆婆(三) 娑底也婆婆(四) 否若楞迦啰婆婆地也娜(五) 啰娑摩呵迦嘍拏婆婆(六) 摩呵婆啰哆婆婆(七) 阿慕呵婆婆(八) 樓底婆婆(九)』
【English Translation】 English version:
At that time, countless beings attained various samadhis (meditative absorption) and kshanti (patience) dharanis (mantras) of Bodhisattvas; countless beings, having exhausted their outflows and detached from desires, attained the fruit of Arhat (a perfected being in Theravada Buddhism); and countless beings turned away from the minds of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), and dwelled in the irreversible stage (avaivartika-bhumi) of the Buddha. All of them spoke in one voice, saying: 'We have received this Dharma gate because of the teachings of all Buddhas. If anyone upholds, recites, or writes this Dharma gate, we and our retinue will provide and serve them according to the Dharma.'
◎ Chapter Nine, 'Compassion,' of the 'Treasure Star Dharani Sutra'
At that time, Shakyamuni Tathagata (the Buddha) further said: 'If all Buddhas, out of compassion for the beings of this Buddha-field (buddhaksetra), come to inquire, they should focus their minds. These good men, such as Sikhin (a Buddha's name), wish to enable beings to obtain clothing, food, and various medicines, to use them as they please and be fully satisfied. Also, they wish to mature beings in Anuttara-samyak-sambodhi (supreme perfect enlightenment) by appearing in the form of women. All Buddhas should protect these Sikhins and others, so that their wishes may be fulfilled. As those good men wish, as they desire, as they act, whatever clothing, food, and various medicines they need, whether manifested or given, should be provided to their satisfaction. All the offerings and services that beings need should be available for them to use as they please. When they generate this intention, these things will be accomplished. These good men are capable of establishing such great deeds as a great man would do.'
The World-Honored Ones, the Buddhas, relying on the adornment of great compassion, merit, samadhi, and wisdom, remembering beings, spoke thus: 'We bestow upon you these mantra verses, so that all your wishes may be fulfilled. This is the basis of all good roots, and it is upheld by all the World-Honored Ones, the Buddhas of the three times.' Then they spoke the mantra:
'Tadyatha, shuddhi bhava (1), dhriti bhava (2), muni bhava (3), satya bhava (4), prajna lankara bhava dhyana (5), rasa maha karuna bhava (6), maha bharata bhava (7), amoha bhava (8), ruti bhava (9)' English version:
At that time, countless beings attained various samadhis (meditative absorption) and kshanti (patience) dharanis (mantras) of Bodhisattvas; countless beings, having exhausted their outflows and detached from desires, attained the fruit of Arhat (a perfected being in Theravada Buddhism); and countless beings turned away from the minds of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas), and dwelled in the irreversible stage (avaivartika-bhumi) of the Buddha. All of them spoke in one voice, saying: 'We have received this Dharma gate because of the teachings of all Buddhas. If anyone upholds, recites, or writes this Dharma gate, we and our retinue will provide and serve them according to the Dharma.'
◎ Chapter Nine, 'Compassion,' of the 'Treasure Star Dharani Sutra'
At that time, Shakyamuni Tathagata (the Buddha) further said: 'If all Buddhas, out of compassion for the beings of this Buddha-field (buddhaksetra), come to inquire, they should focus their minds. These good men, such as Sikhin (a Buddha's name), wish to enable beings to obtain clothing, food, and various medicines, to use them as they please and be fully satisfied. Also, they wish to mature beings in Anuttara-samyak-sambodhi (supreme perfect enlightenment) by appearing in the form of women. All Buddhas should protect these Sikhins and others, so that their wishes may be fulfilled. As those good men wish, as they desire, as they act, whatever clothing, food, and various medicines they need, whether manifested or given, should be provided to their satisfaction. All the offerings and services that beings need should be available for them to use as they please. When they generate this intention, these things will be accomplished. These good men are capable of establishing such great deeds as a great man would do.'
The World-Honored Ones, the Buddhas, relying on the adornment of great compassion, merit, samadhi, and wisdom, remembering beings, spoke thus: 'We bestow upon you these mantra verses, so that all your wishes may be fulfilled. This is the basis of all good roots, and it is upheld by all the World-Honored Ones, the Buddhas of the three times.' Then they spoke the mantra:
'Tadyatha, shuddhi bhava (1), dhriti bhava (2), muni bhava (3), satya bhava (4), prajna lankara bhava dhyana (5), rasa maha karuna bhava (6), maha bharata bhava (7), amoha bhava (8), ruti bhava (9)'
九) 差底婆婆(十) 娑履聞婆婆(十一) 佉伽婆婆(十二) 婆誘婆婆(十三) 伐哆婆婆(十四) 阿地所吒娜婆婆(十五) 阿摩婆婆(十六) 阿呵娜婆婆(十七) 哆他多婆婆(十八) 部哆句致婆婆(十九) 涅鼻履底婆婆(二十) 底履鳩舍閜婆婆(二十一) 底履夜娜婆婆(二十二) 哆疑馱計迦婆婆婆(二十三) 底履毗慕去所婆婆(二十四) 底履首迦羅婆婆(二十五) 啰所吒啰地所吒娜婆婆(二十六) 婆婆婆婆婆婆(二十七) 娑摩多(二十八) 阿娜若婆摩哆(二十九) 吒吒吒吒吒吒吒所咤死地(三十) 薩婆鳩舍邏地(三十一) 所咤那也(三十二) 娑婆呵(三十三)
「善男子！此一切法平等神咒，能令一切悕望者悉皆滿足，汝等眷屬應當受持，令一切眾生隨所受用皆得成熟，能令汝等菩提行滿足故。」
爾時，息華、勝天、成智、天地、持天等而為上首，與十千菩薩俱，為令眾生隨所受用得成熟故，以女人形勤勞化度，一時同聲，作如是言：「由此咒力，諸佛世尊令我所愿皆得滿足。如是神咒，能與我等作大加護，能令我等得無上智，是故我等當共受持此陀羅尼，欲令一切眾生悉成熟故，以大勤勞供給所須。今於一切如來前，愿一切眾生普得成熟住于自解。
【現代漢語翻譯】 現代漢語譯本 九) 差底婆婆 (chā dǐ pó pó) (一種神祇或咒語的名稱) (十) 娑履聞婆婆 (suō lǚ wén pó pó) (一種神祇或咒語的名稱) (十一) 佉伽婆婆 (qié qié pó pó) (一種神祇或咒語的名稱) (十二) 婆誘婆婆 (pó yòu pó pó) (一種神祇或咒語的名稱) (十三) 伐哆婆婆 (fá duō pó pó) (一種神祇或咒語的名稱) (十四) 阿地所吒娜婆婆 (ā dì suǒ zhà nuó pó pó) (一種神祇或咒語的名稱) (十五) 阿摩婆婆 (ā mó pó pó) (一種神祇或咒語的名稱) (十六) 阿呵娜婆婆 (ā hē nuó pó pó) (一種神祇或咒語的名稱) (十七) 哆他多婆婆 (duō tā duō pó pó) (一種神祇或咒語的名稱) (十八) 部哆句致婆婆 (bù duō jù zhì pó pó) (一種神祇或咒語的名稱) (十九) 涅鼻履底婆婆 (niè bí lǚ dǐ pó pó) (一種神祇或咒語的名稱) (二十) 底履鳩舍閜婆婆 (dǐ lǚ jiū shě nà pó pó) (一種神祇或咒語的名稱) (二十一) 底履夜娜婆婆 (dǐ lǚ yè nuó pó pó) (一種神祇或咒語的名稱) (二十二) 哆疑馱計迦婆婆婆 (duō yí tuó jì jiā pó pó pó) (一種神祇或咒語的名稱) (二十三) 底履毗慕去所婆婆 (dǐ lǚ pí mù qù suǒ pó pó) (一種神祇或咒語的名稱) (二十四) 底履首迦羅婆婆 (dǐ lǚ shǒu jiā luó pó pó) (一種神祇或咒語的名稱) (二十五) 啰所吒啰地所吒娜婆婆 (luō suǒ zhà luō dì suǒ zhà nuó pó pó) (一種神祇或咒語的名稱) (二十六) 婆婆婆婆婆婆 (pó pó pó pó pó pó) (一種神祇或咒語的名稱) (二十七) 娑摩多 (suō mó duō) (一種神祇或咒語的名稱) (二十八) 阿娜若婆摩哆 (ā nuó ruò pó mó duō) (一種神祇或咒語的名稱) (二十九) 吒吒吒吒吒吒吒所咤死地 (zhà zhà zhà zhà zhà zhà zhà suǒ zhà sǐ dì) (一種神祇或咒語的名稱) (三十) 薩婆鳩舍邏地 (sà pó jiū shě luó dì) (一種神祇或咒語的名稱) (三十一) 所咤那也 (suǒ zhà nà yě) (一種神祇或咒語的名稱) (三十二) 娑婆呵 (suō pó hē) (一種神祇或咒語的名稱)
『善男子！此一切法平等神咒，能令一切希望者都得到滿足，你們眷屬應當受持，使一切眾生隨其所用都能成熟，能使你們的菩提修行圓滿。』
當時，息華、勝天、成智、天地、持天等為首，與一萬菩薩一起，爲了使眾生隨其所用都能成熟，以女人的形象勤勞地教化度脫，同時發出聲音，這樣說道：『憑藉這個咒語的力量，諸佛世尊使我所愿都能實現。這樣的神咒，能給我們帶來巨大的加持和保護，能使我們獲得無上的智慧，因此我們應當共同受持這個陀羅尼，爲了使一切眾生都能成熟，以極大的勤勞來供給他們所需。現在在一切如來面前，愿一切眾生普遍得到成熟，安住于自我解脫。』
【English Translation】 English version 9) Cha Di Po Po (a deity or mantra name) 10) Suo Lv Wen Po Po (a deity or mantra name) 11) Qie Qie Po Po (a deity or mantra name) 12) Po You Po Po (a deity or mantra name) 13) Fa Duo Po Po (a deity or mantra name) 14) A Di Suo Zha Nuo Po Po (a deity or mantra name) 15) A Mo Po Po (a deity or mantra name) 16) A He Nuo Po Po (a deity or mantra name) 17) Duo Ta Duo Po Po (a deity or mantra name) 18) Bu Duo Ju Zhi Po Po (a deity or mantra name) 19) Nie Bi Lv Di Po Po (a deity or mantra name) 20) Di Lv Jiu She Na Po Po (a deity or mantra name) 21) Di Lv Ye Nuo Po Po (a deity or mantra name) 22) Duo Yi Tuo Ji Jia Po Po Po (a deity or mantra name) 23) Di Lv Pi Mu Qu Suo Po Po (a deity or mantra name) 24) Di Lv Shou Jia Luo Po Po (a deity or mantra name) 25) Luo Suo Zha Luo Di Suo Zha Nuo Po Po (a deity or mantra name) 26) Po Po Po Po Po Po (a deity or mantra name) 27) Suo Mo Duo (a deity or mantra name) 28) A Nuo Ruo Po Mo Duo (a deity or mantra name) 29) Zha Zha Zha Zha Zha Zha Zha Suo Zha Si Di (a deity or mantra name) 30) Sa Po Jiu She Luo Di (a deity or mantra name) 31) Suo Zha Na Ye (a deity or mantra name) 32) Suo Po He (a deity or mantra name)
'Good men! This mantra of equality of all dharmas can fulfill all the wishes of those who desire. You and your retinue should uphold it, so that all sentient beings may mature in whatever they use, and it can fulfill your Bodhi practice.'
At that time, Xi Hua, Sheng Tian, Cheng Zhi, Tian Di, Chi Tian, and others, with ten thousand Bodhisattvas, in order to make all sentient beings mature in whatever they use, diligently transformed and taught in the form of women. They spoke in unison, saying: 'By the power of this mantra, the Buddhas and World Honored Ones have fulfilled all my wishes. Such a mantra can give us great blessing and protection, and can enable us to obtain supreme wisdom. Therefore, we should all uphold this Dharani, in order to make all sentient beings mature, and with great diligence provide them with what they need. Now, before all the Tathagatas, we wish that all sentient beings may universally attain maturity and abide in self-liberation.'
若有天乃至人，于如來所說妙法，欲破壞散滅者，我若不勤方便遮障令妙法久住者，我等則為欺誑一切三世諸佛世尊，亦莫令我得阿耨多羅三藐三菩提。
「若有善男子、若天，乃至若人，欲惱亂比丘、比丘尼、優婆塞、優婆夷，我等若不勤作方便遮障，令彼憂惱不消滅者，我等則為欺誑一切三世諸佛世尊，亦令我等莫得菩提。
「若有求無上菩提善男子、善女人，有遭水火、毒害、厭蠱、熱病、溫瘧等病，或一日、二日、三日、四日數發動者，如是等畏，乃至天、龍、夜叉、迦吒富單那、剎利、婆羅門、毗舍、首陀，師子犬等，疾疫飢渴種種厄難諸餘災惱，有是等畏者，以此一切諸佛所持一切悕求滿足陀羅尼神咒章句，令誦唸者悉得解脫，唯除先世決定業障。若我等不除彼障，則為欺誑一切三世諸佛世尊，亦莫令我得阿耨多羅三藐三菩提。」
時彼一切諸佛世尊，同來此佛剎集會者，皆稱是言：「善哉！善哉！善男子！汝等所愿甚為勝妙，能作如是大丈夫所作事。」
爾時，釋迦如來即為魔王而說偈言：
「于諸來佛當起信， 應生最上歡喜心， 為菩提故生慶幸， 應當速發利他意。 汝魔境界無親友， 亦無所欲如意者， 汝以無力失魔業， 何能等類我牟尼？」
【現代漢語翻譯】 現代漢語譯本： 如果天界眾生乃至人間眾生，想要破壞、散佈、消滅如來所說的微妙佛法，如果我們不勤加方便設法遮蔽阻擋，使微妙佛法長久住世，我們就是欺騙了過去、現在、未來一切諸佛世尊，也請不要讓我證得阿耨多羅三藐三菩提（無上正等正覺）。 如果善男子、天人，乃至人間眾生，想要惱亂比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），如果我們不勤加方便設法遮蔽阻擋，使他們的憂愁煩惱不消滅，我們就是欺騙了過去、現在、未來一切諸佛世尊，也請不要讓我們證得菩提（覺悟）。 如果尋求無上菩提的善男子、善女人，遭遇水災、火災、毒害、厭蠱（詛咒）、熱病、瘧疾等疾病，或者一日、二日、三日、四日等發作，像這樣的恐懼，乃至天、龍、夜叉（守護神）、迦吒富單那（臭餓鬼）、剎利（國王種姓）、婆羅門（祭司種姓）、毗舍（商人種姓）、首陀（奴隸種姓），獅子、犬等，瘟疫、飢渴種種災難，以及其他災禍，有這些恐懼的人，憑藉一切諸佛所持的一切願望滿足陀羅尼（總持）神咒章句，讓誦唸的人都得到解脫，唯獨排除前世已經決定的業障。如果我們不能消除他們的障礙，就是欺騙了過去、現在、未來一切諸佛世尊，也請不要讓我證得阿耨多羅三藐三菩提（無上正等正覺）。 當時，所有來到這個佛剎（佛的國土）的諸佛世尊，都贊同地說：『好啊！好啊！善男子！你們的願望非常殊勝美妙，能夠做這樣大丈夫所做的事情。』 那時，釋迦如來就為魔王說了偈語： 『對於諸位來佛應當生起信心，應當生起最上歡喜心，爲了菩提的緣故而感到慶幸，應當迅速發起利益他人的心意。 你魔的境界沒有親友，也沒有任何如意的事情，你因為無力而失去了魔業，怎麼能與我牟尼（釋迦牟尼佛）相提並論呢？』
【English Translation】 English version: If there are beings in the heavens or even humans who wish to destroy, scatter, or eliminate the wonderful Dharma spoken by the Tathagata, if we do not diligently use expedient means to obstruct and protect it, so that the wonderful Dharma may abide long in the world, then we would be deceiving all Buddhas, World Honored Ones of the past, present, and future. Also, may we not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If there are good men, heavenly beings, or even humans who wish to disturb Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), or Upasikas (laywomen), if we do not diligently use expedient means to obstruct and protect them, so that their worries and afflictions may not be eliminated, then we would be deceiving all Buddhas, World Honored Ones of the past, present, and future. Also, may we not attain Bodhi (enlightenment). If there are good men or good women who seek supreme Bodhi, and they encounter disasters such as floods, fires, poisons, curses, hot diseases, malaria, or other illnesses that occur for one, two, three, or four days, or if they have fears such as these, or from heavenly beings, dragons, Yakshas (guardian deities), Kata-putanas (foul-smelling hungry ghosts), Kshatriyas (warrior caste), Brahmins (priest caste), Vaishyas (merchant caste), Shudras (laborer caste), lions, dogs, epidemics, hunger, thirst, various calamities, and other disasters, if they have such fears, then by the power of the Dharani (mantra) verses held by all Buddhas, which fulfill all wishes, may those who recite them all be liberated, except for the karmic obstacles determined from past lives. If we do not remove their obstacles, then we would be deceiving all Buddhas, World Honored Ones of the past, present, and future. Also, may we not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, all the Buddhas, World Honored Ones, who had come to this Buddha-land, all said in unison: 'Excellent! Excellent! Good men! Your vows are extremely sublime and wonderful, and you are able to do what great beings do.' Then, Shakyamuni Tathagata spoke the following verse to the Demon King: 'Towards all the Buddhas who have come, one should arise faith, one should generate the most supreme joy, for the sake of Bodhi, one should feel fortunate, and one should quickly generate the intention to benefit others. In your realm of demons, there are no friends, nor are there any wishes that are fulfilled. You have lost your demonic power because of your weakness. How can you compare to me, Muni (Shakyamuni Buddha)?'
於是惡魔復說偈言：
「我無一念信菩提， 心亦不作歡喜想， 語汝牟尼且默然， 我亦自有親友者。 由彼親友我有力， 我今住于自境界， 我有最上威德力， 盡汝壽命我不從。」
寶星陀羅尼經擁護品第十之一
爾時，會中有佛世尊名曼陀羅香，白釋迦如來言：「彼過去諸佛，從種種剎土中來於五濁佛剎大集時，並共擁護此法門也，亦令無量俱胝魔眾自然退散；以慈悲眼視諸眾生，有惡見者皆令解脫，熾然智炬安置眾生於吉祥道，說此金剛法等緣法心建立摧碎陀羅尼印章句差別門記法門之時，為令惡黨悉皆退散建立法幢。如是，如是！我等十方諸佛今日住世，亦為將養憐愍諸眾生故，亦于穢惡五濁佛剎同作大集，擁護如此微妙法門，乃至建立無上法幢。釋迦佛日滅度之後，誰能於此剎土，當作第一護持妙法，當令正法熾然流佈，當使眾生普皆成熟，入此大集數者？我等以此法門付囑誰手。」
釋迦如來白曼陀羅香如來言：「所有舊住此佛剎者，得忍菩薩及釋梵護世、天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽等王，勤加擁護此妙法門，及此世界四天下中舊住眾生，於此法門生凈信者，釋梵護世乃至摩睺羅伽王等，以此陀羅尼印清凈法門付其手中。」
【現代漢語翻譯】 現代漢語譯本 於是惡魔再次說偈語： 『我沒有一念相信菩提（覺悟），心中也不產生歡喜的想法， 告訴你，牟尼（釋迦牟尼的尊稱），你還是沉默吧，我也有自己的親友。 因為有那些親友，我才有力量，我現在安住在自己的境界中， 我擁有最強大的威德力量，即使你壽命終結，我也不會聽從你。』
《寶星陀羅尼經》擁護品第十之一
當時，法會中有一位佛世尊，名為曼陀羅香（意為香氣遍佈的佛），他向釋迦如來（釋迦牟尼佛）說道：『那些過去諸佛，從各個不同的佛國來到這五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的佛剎大集會時，都共同擁護這個法門，也令無數的魔眾自然退散；他們以慈悲的目光看待眾生，使有邪惡見解的人都得到解脫，點燃智慧的火炬，引導眾生走上吉祥的道路，宣說這金剛法等因緣法，建立摧毀陀羅尼印章句差別法門時，爲了使惡黨全部退散而建立法幢（佛法的旗幟）。正是這樣，正是這樣！我們十方諸佛今天住世，也是爲了養育憐憫眾生，也在污穢的五濁佛剎共同舉行大集會，擁護如此微妙的法門，乃至建立無上的法幢。釋迦佛日（釋迦牟尼佛）滅度之後，誰能在這個佛剎，作為第一護持妙法的人，使正法熾盛流佈，使眾生普遍成熟，進入這個大集會呢？我們把這個法門託付給誰呢？』
釋迦如來對曼陀羅香如來說道：『所有舊住在這個佛剎的，得到忍辱的菩薩以及釋（帝釋天）、梵（大梵天）、護世（四大天王）、天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）等王，他們會勤加擁護這個微妙的法門，以及這個世界四大部洲中舊住的眾生，對這個法門產生清凈信仰的人，釋、梵、護世乃至摩睺羅伽王等，將這個陀羅尼印清凈法門託付給他們。』
【English Translation】 English version Then the demon spoke again in verse: 'I have not a single thought of faith in Bodhi (enlightenment), nor does my heart produce a thought of joy, I tell you, Muni (an honorific title for Shakyamuni), you should be silent, for I also have my own relatives and friends. Because of those relatives and friends, I have power, and now I dwell in my own realm, I possess the most supreme power and virtue, and even if your life ends, I will not follow you.'
The Tenth Chapter on Protection from the Jewel Star Dharani Sutra
At that time, in the assembly, there was a Buddha World Honored One named Mandaragandha (meaning the Buddha whose fragrance pervades), who said to Shakyamuni Tathagata (Shakyamuni Buddha): 'Those Buddhas of the past, when they came from various Buddha lands to this great assembly in the five turbid (referring to the turbidities of kalpa, views, afflictions, beings, and life) Buddha lands, all together protected this Dharma gate, and also caused countless demon hosts to naturally disperse; with compassionate eyes, they looked upon all beings, causing those with evil views to be liberated, igniting the torch of wisdom, placing beings on the auspicious path, and when expounding this Vajra Dharma and other causal Dharmas, establishing the Dharani seal phrases and the different gates of the Dharma, in order to make the evil parties all retreat, they established the Dharma banner (the banner of the Buddha's teachings). Just so, just so! We Buddhas of the ten directions, dwelling in the world today, also for the sake of nurturing and having compassion for all beings, also in the defiled five turbid Buddha lands, we hold a great assembly together, protecting such a subtle Dharma gate, and even establishing the supreme Dharma banner. After the sun of Shakya (Shakyamuni Buddha) has passed away, who in this Buddha land will be the first to uphold this wonderful Dharma, causing the true Dharma to flourish and spread, causing all beings to universally mature, and enter this great assembly? To whose hands shall we entrust this Dharma gate?'
Shakyamuni Tathagata said to Mandaragandha Tathagata: 'All those who have long resided in this Buddha land, the Bodhisattvas who have attained patience, as well as Shakra (Indra), Brahma (Mahabrahma), the World Protectors (Four Heavenly Kings), Devas, Nagas, Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Kinnaras (celestial singers), and Mahoragas (great serpent gods), and other kings, will diligently protect this wonderful Dharma gate, as well as the beings who have long resided in the four continents of this world, those who have pure faith in this Dharma gate, Shakra, Brahma, the World Protectors, and even the Mahoraga kings, to their hands shall this Dharani seal pure Dharma gate be entrusted.'
是時，曼陀羅香如來，以無障礙圓滿之聲遍此佛剎，作如是言：「諸善男子！諦聽！諦聽！所有來此佛剎者，諸如來、阿羅訶、三藐三佛陀難得興世，及一切諸佛世尊，於一剎那頃集一佛剎亦甚為難。如此一切諸佛世尊，憐愍汝等故來此集，攝受一切諸眾生故，護持諸佛大法門故，置立無上道故。一切諸佛入三世數者，今日護持一切地界、一切水界、一切火界、一切風界、一切空界，令此妙法久住世故，令三寶種不斷絕故，成熟一切諸眾生故，乃至度彼生死岸故。」
爾時，一切諸佛世尊，及諸佛剎舊住菩薩摩訶薩，釋梵護世、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等王，及諸餘精氣中有大精氣眾生，乃至所有四天下世界居住者，彼一切眾作如是言：「善男子！我等以此諸佛所護正法重付囑汝，為令眾生普成熟故。汝等常應熾然如是不滅壞法不墜沒法。若有信心善男子、善女人，當共受持書寫大集法門，乃至比丘、比丘尼、優婆塞、優婆夷，彼等一切諸善男子，受持誦唸此法門者，汝等常當擁護供給，以此法門如法付囑。若法師樂求法、樂禪定、樂聽法、樂持法者，汝等宜應擁護乃至供給。何以故？所有過去如來、阿羅呵、三藐三佛陀，彼一切如來，亦于穢惡五濁佛剎集者，共以妙法
【現代漢語翻譯】 現代漢語譯本： 當時，曼陀羅香如來（Mandala Fragrance Tathagata），以無障礙圓滿的聲音遍佈這個佛剎（Buddha-ksetra），這樣說道：『各位善男子！仔細聽！仔細聽！所有來到這個佛剎的人，諸如來（Tathagata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksambuddha，正等覺者）難以出現於世，以及一切諸佛世尊，在一剎那間聚集在一個佛剎也極為困難。如此一切諸佛世尊，因為憐憫你們的緣故來到這裡聚集，爲了攝受一切眾生的緣故，爲了護持諸佛大法門的緣故，爲了建立無上道的緣故。一切諸佛進入三世（過去、現在、未來）之數的，今天護持一切地界、一切水界、一切火界、一切風界、一切空界，爲了使這微妙的佛法長久住世，爲了使三寶（佛、法、僧）的種子不斷絕，爲了成熟一切眾生，乃至度他們到達生死彼岸。』 那時，一切諸佛世尊，以及諸佛剎舊住的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），釋梵（Shakra and Brahma）護世、天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等王，以及其他精氣中具有大精氣的眾生，乃至所有四天下世界居住的人，他們一切眾人都這樣說道：『善男子！我們把這些諸佛所護持的正法鄭重地囑託給你們，爲了使眾生普遍成熟的緣故。你們應當常常熾盛地守護這種不滅壞的法，不墜落的法。如果有信心善男子、善女人，應當共同受持書寫大集法門，乃至比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），他們一切善男子，受持誦唸這個法門的人，你們應當常常擁護供給，用這個法門如法地囑託。如果法師樂於求法、樂於禪定、樂於聽法、樂於持法，你們應當擁護乃至供給。為什麼呢？所有過去如來、阿羅訶、三藐三佛陀，他們一切如來，也在污穢的五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）佛剎聚集，共同用微妙的佛法』
【English Translation】 English version: At that time, the Tathagata Mandala Fragrance, with an unobstructed and perfect voice, pervaded this Buddha-ksetra, saying thus: 'Good men! Listen carefully! Listen carefully! All those who come to this Buddha-ksetra, the Tathagatas, Arhats, Samyaksambuddhas, are difficult to appear in the world, and it is also extremely difficult for all the Buddhas, the World Honored Ones, to gather in one Buddha-ksetra in an instant. All these Buddhas, the World Honored Ones, have come here to gather out of compassion for you, for the sake of embracing all sentient beings, for the sake of protecting the great Dharma of the Buddhas, for the sake of establishing the unsurpassed path. All the Buddhas who enter the count of the three times (past, present, and future), today protect all the earth realms, all the water realms, all the fire realms, all the wind realms, all the space realms, in order to make this wonderful Dharma abide in the world for a long time, in order to make the seeds of the Three Jewels (Buddha, Dharma, Sangha) not be cut off, in order to mature all sentient beings, and even to ferry them to the other shore of birth and death.' At that time, all the Buddhas, the World Honored Ones, and the Bodhisattva-Mahasattvas who had long resided in the Buddha-ksetras, Shakra and Brahma, the protectors of the world, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and other kings, as well as other beings with great vital energy among the vital energies, and even all those who dwell in the four world systems, all of them said thus: 'Good men! We solemnly entrust to you this righteous Dharma protected by all the Buddhas, for the sake of universally maturing sentient beings. You should always diligently guard this indestructible Dharma, this unfailing Dharma. If there are faithful good men and good women, they should jointly receive and write down the Great Collection Dharma, and even Bhiksus, Bhiksunis, Upasakas, Upasikas, all these good men, those who receive, uphold, and recite this Dharma, you should always protect and provide for them, and entrust this Dharma to them according to the Dharma. If a Dharma master is fond of seeking the Dharma, fond of meditation, fond of listening to the Dharma, fond of upholding the Dharma, you should protect and even provide for them. Why? All the past Tathagatas, Arhats, Samyaksambuddhas, all those Tathagatas, also gathered in the defiled five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity) Buddha-ksetras, and together used the wonderful Dharma.'
付囑釋梵護世故，令此妙法不隱沒故，護持未來傳法人故，乃至成熟一切眾生故。如是，如是。所有當來十方諸佛，於五濁世一剎那頃，普皆雲集利益眾生故，當說陀羅尼，當擁護妙法，當付囑釋梵護世等，當供給所須，我等今者，亦復如是。
「汝此佛剎諸舊住者，及四天下釋梵護世、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等王，倍加付囑，未來之世倍加擁護，倍加供給故，汝亦如是應當憶念，如金剛不可壞法廣令熾然。若有信心護持此法善男子、善女人，及受持此法比丘、比丘尼、優婆塞、優婆夷，乃至但書持經卷安置家中者，有能說法及樂聽者，有勤修禪定受持法者，汝等皆當護彼善心供養供給。何以故？一切諸佛普皆受持此法門故，隨所有處，若村、若城、若國中、若邊地、若王宮內、若阿練若處，若流通此法門，若開示宣說，若授與人，若能溫誦，乃至但書寫經卷安置家中者，是等眾生以此法力故，能令地味及眾生精氣悉皆增長。
「汝等以彼精氣光澤，精進勇健皆得增長，亦令眷屬及其田宅增長豐饒，當令人王常得擁護勢力自在，亦當擁護王之化內以彼法味常令充足。閻浮提內諸人王等，當生和合相利益心，恒信業報，種善根心無慳吝心，常於一切眾生作利益心，常于
【現代漢語翻譯】 現代漢語譯本：爲了付囑釋梵（Śakra and Brahmā，佛教中的兩位護法神）和護世（Lokapāla，守護世界的諸神），使這微妙的佛法不被隱沒，爲了護持未來傳法之人，乃至爲了成熟一切眾生。正是這樣，正是這樣。所有未來十方諸佛，在五濁惡世（Klesha，充滿煩惱的時代）的短暫瞬間，爲了普遍聚集利益眾生，應當宣說陀羅尼（Dhāraṇī，咒語），應當擁護微妙的佛法，應當付囑釋梵和護世等，應當供給所需。我們現在也是這樣做的。 『你們這個佛剎（Buddhakṣetra，佛的國土）中所有舊住的，以及四天下（Caturdvīpa，佛教宇宙觀中的四大洲）的釋梵、護世、天（Deva，天神）、龍（Nāga，龍神）、夜叉（Yakṣa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等諸王，要加倍地付囑，在未來世要加倍地擁護，加倍地供給。你們也應當這樣憶念，像金剛（Vajra，堅不可摧的）不可壞的佛法一樣，廣令熾盛。如果有信心護持此佛法的善男子、善女人，以及受持此佛法的比丘（Bhikṣu，出家男眾）、比丘尼（Bhikṣuṇī，出家女眾）、優婆塞（Upāsaka，在家男眾）、優婆夷（Upāsikā，在家女眾），乃至只是書寫經卷安置在家中的人，有能說法和樂於聽法的人，有勤修禪定受持佛法的人，你們都應當護持他們的善心，供養供給。為什麼呢？因為一切諸佛都普遍受持這個法門。無論在什麼地方，無論是村莊、城市、國家、邊地、王宮內、阿練若處（Araṇya，寂靜處），如果流通這個法門，如果開示宣說，如果授予他人，如果能夠溫習背誦，乃至只是書寫經卷安置在家中的人，這些眾生因為這個佛法的力量，能夠使地味和眾生的精氣都增長。 『你們因為那些精氣光澤，精進勇猛都得到增長，也使眷屬和他們的田宅增長豐饒，應當使人王常常得到擁護，勢力自在，也應當擁護國王的教化，用佛法的滋味常常使之充足。閻浮提（Jambudvīpa，我們所居住的洲）內的諸人王等，應當生起和合相利益的心，恒常相信業報，種下善根，沒有慳吝之心，常常對一切眾生作利益的心，常常對
【English Translation】 English version: For the sake of entrusting Śakra and Brahmā (two protector deities in Buddhism) and the Lokapālas (guardians of the world), so that this wonderful Dharma will not be hidden, for the sake of protecting those who will transmit the Dharma in the future, and even for the sake of maturing all sentient beings. Thus it is, thus it is. All the Buddhas of the ten directions in the future, in the brief moment of the five turbid ages (Klesha, an era full of afflictions), in order to universally gather and benefit sentient beings, should proclaim the Dhāraṇīs (mantras), should protect the wonderful Dharma, should entrust Śakra and Brahmā and the Lokapālas, and should provide what is needed. We are doing the same now. 'You, the old inhabitants of this Buddha-land (Buddhakṣetra, the land of a Buddha), and the Śakra, Brahmā, Lokapālas, Devas (gods), Nāgas (dragon gods), Yakṣas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpent gods), and other kings of the four continents (Caturdvīpa, the four continents in Buddhist cosmology), should be doubly entrusted, should be doubly protected in the future, and should be doubly provided for. You should also remember this, and like the indestructible Dharma of Vajra (diamond, indestructible), make it flourish widely. If there are good men and good women who have faith and protect this Dharma, and Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (laymen), Upāsikās (laywomen) who uphold this Dharma, and even those who simply write out the scriptures and place them in their homes, those who can preach the Dharma and those who are happy to listen, those who diligently practice meditation and uphold the Dharma, you should all protect their good intentions and provide for them. Why? Because all Buddhas universally uphold this Dharma. Wherever it may be, whether in a village, a city, a country, a borderland, a royal palace, or an Araṇya (secluded place), if this Dharma is circulated, if it is explained and proclaimed, if it is given to others, if it can be recited and memorized, and even if one simply writes out the scriptures and places them in their homes, these sentient beings, because of the power of this Dharma, can cause the essence of the earth and the vital energy of sentient beings to increase. 'Because of that essence and radiance, your diligence and courage will all increase, and your families and their fields will also increase in abundance. You should cause the human kings to always be protected, to have power and freedom, and you should also protect the king's teachings, constantly filling them with the flavor of the Dharma. The human kings within Jambudvīpa (the continent where we live) should give rise to a mind of harmony and mutual benefit, constantly believe in karmic retribution, plant good roots, have no miserly thoughts, and always have a mind of benefiting all sentient beings, always towards
一切眾生起慈愍心，乃至令王能生正見。各各於己國土自生喜樂，能令具足行善之人充滿其國，豐樂倍常，地土精味自然倍勝，花果藥物無不甘美，穀米財寶亦倍增多，觸處可樂。一切人民無病苦者，一切斗諍他方怨敵，蚊虻毒蛇惡鬼羅剎，惡禽惡獸豺狼師子，非時風雨，如是惡事悉當消滅。晝夜常宿一月半月，時節年歲悉皆正行。是諸眾生多行十善，于彼命終皆生天上，還與汝等而作眷屬。如是無量功德甚多，皆由稱揚一切諸佛大法陀羅尼法門故。是諸眾生皆度生死此岸得入無餘，名聞增長果報滿足，所種女身現生后受，以法力故，如是等身一切皆盡。◎
寶星陀羅尼經卷第八 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第九
唐天竺三藏波羅頗蜜多羅譯擁護品之餘
「◎唯置作五逆者、誹謗正法者、謗無賢聖者，身口意業所作之惡業及果報，一切皆滅。若此法門乃至經卷，若但書持置於宅中，彼等所有諸業煩惱，能為障礙量等須彌，皆悉消滅。一切善根悉得增長，一切善分皆悉滿足，意所悕望皆悉成就，身口意善悉當增長。一切惡見斷滅無餘，一切怨敵以法調伏。一切微細寂滅之道悉當得入，以此一切諸佛世尊所共護持大集陀羅尼法門加護力故。
【現代漢語翻譯】 現代漢語譯本 一切眾生都生起慈悲憐憫之心，甚至能使國王產生正確的見解。他們各自在自己的國土上自然地感到喜悅和快樂，能使那些行善的人充滿他們的國家，使國家更加富饒繁榮，土地的精華美味自然地更加優越，花朵、果實和藥物無不甘甜美好，穀物、米糧和財寶也成倍增多，到處都令人感到快樂。所有人民都沒有疾病的痛苦，一切爭鬥、來自他方的怨敵、蚊子、虻蟲、毒蛇、惡鬼、羅剎（一種惡鬼），兇猛的禽獸、豺狼、獅子，不合時節的風雨，這些不好的事情都將消滅。晝夜常常停留一個月或半個月，時節和年歲都正常執行。這些眾生大多奉行十善，他們命終之後都將升到天上，還與你們成為眷屬。像這樣無量的功德非常多，都是因為稱揚一切諸佛的大法陀羅尼法門。這些眾生都將度過生死的此岸，進入無餘涅槃，名聲增長，果報圓滿，所種下的女身，無論是今生還是來世所受，都因為法的力量，像這樣的身體都將全部消失。 只有那些犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗正法、詆譭賢聖的人，他們身口意所造作的惡業及其果報，一切都將滅除。如果這個法門乃至經卷，只是書寫、受持並放置在家中，他們所有的一切業障煩惱，即使像須彌山一樣巨大，都將全部消滅。一切善根都將得到增長，一切善的方面都將得到滿足，心中所希望的都將實現，身口意的善行都將增長。一切邪惡的見解都將斷滅無餘，一切怨敵都將以佛法調伏。一切微細寂滅的道路都將能夠進入，這是因為一切諸佛世尊共同護持的大集陀羅尼法門的加持力。
【English Translation】 English version All sentient beings will arise with hearts of loving-kindness and compassion, even to the point of enabling kings to generate right views. Each will naturally experience joy and happiness in their own lands, enabling those who practice good deeds to fill their countries, making them more prosperous and abundant. The essence and flavor of the land will naturally become superior, flowers, fruits, and medicines will all be sweet and delicious, grains, rice, and treasures will also multiply, and everywhere will be delightful. All people will be free from the suffering of illness, all conflicts, enemies from other lands, mosquitoes, gadflies, poisonous snakes, evil ghosts, rakshasas (a type of evil spirit), fierce birds and beasts, jackals, lions, and untimely winds and rains, all such evil things will be eliminated. Day and night will often last for a month or half a month, and the seasons and years will all run normally. These beings will mostly practice the ten good deeds, and after their lives end, they will all be reborn in the heavens, and will become your family members. Such immeasurable merits are very numerous, all because of praising the great Dharma Dharani teachings of all Buddhas. These beings will all cross the shore of birth and death, enter into Nirvana without remainder, their fame will increase, their karmic rewards will be fulfilled, and the female bodies they have sown, whether received in this life or the next, will all disappear due to the power of the Dharma. Only those who commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), slander the true Dharma, and defame the virtuous and holy, their evil deeds and karmic consequences created by their body, speech, and mind will all be extinguished. If this Dharma teaching, even just the scripture, is written, upheld, and placed in a home, all their karmic obstacles and afflictions, even if they are as vast as Mount Sumeru, will all be eliminated. All good roots will be increased, all aspects of goodness will be fulfilled, all that is hoped for in the heart will be achieved, and the good deeds of body, speech, and mind will increase. All evil views will be completely eradicated, and all enemies will be subdued by the Dharma. All subtle paths of tranquility will be able to be entered, because of the power of the great Dharani Dharma teaching, which is jointly protected by all Buddhas and World Honored Ones.
「隨所有國此陀羅尼法門當流行地，能令彼地肥膩精味倍上成就，美果妙味當得增長，苦辛惡味當得遠離，華果財谷色類成就，倉庫貯器悉皆增滿，衣服飲食湯藥所用倍勝增多，由法力故。
「若有眾生受彼飲食者，當得無病顏色成就，氣力強健憶念堅固，樂求善法遠離諸惡。彼諸眾生若命終已，當生汝等種類之中，眷屬增長勢力具足怨不能壞，以法力故，當得四姓之所擁護，當以法義共相示誨。汝等若能如是作者，即為供養一切三世諸佛世尊已。」
爾時，曼陀香如來即依諸佛清凈境界智慧音聲隨類句義，以一切諸佛世尊語悉滿此剎，遍告此佛剎中一切諸菩薩摩訶薩，及釋主、梵主、摩呼羅伽主所有居此佛剎者，倍復加勸此四天下中所居住者：「汝等應當住持開示此諸佛語大集法門，擁護此經微妙正法。」
爾時，眾中九萬七千俱胝得忍諸菩薩摩訶薩，彌勒為首，居此佛剎者，一切同聲作如是言：「我等今者奉諸佛教，為欲供養一切三世諸如來故，於此一切諸佛世尊微妙法門，恭敬頂戴尊重如佛，悲愍成熟諸眾生故，乃至安置無上道故。
「我等於諸聚落城邑州縣國土王宮諸寂靜處，以此法門廣佈顯示，為欲成熟諸眾生故，令此妙法得久住故。」
爾時，一切諸佛世尊來此剎者，
【現代漢語翻譯】 現代漢語譯本 『無論哪個國家，只要這個陀羅尼法門得以流行，就能使那裡的土地變得肥沃，出產的食物更加精美，美味的水果將會增多，苦澀難吃的味道將會消失，花卉、果實、穀物等色彩鮮豔，倉庫和容器都將裝滿，衣服、食物、湯藥等用品都會更加豐富，這都是因為佛法的力量。 『如果有眾生食用這些食物，將會變得無病無災，容光煥發，精力充沛，記憶力增強，喜歡追求善法，遠離各種惡行。這些眾生如果命終，將會轉生到你們的族類之中，眷屬增多，勢力強大，不會被怨敵所摧毀，這也是因為佛法的力量。他們將會得到四姓（婆羅門、剎帝利、吠舍、首陀羅）的擁護，並且會互相教導佛法真義。你們如果能夠這樣做，就等於供養了一切三世諸佛世尊。』 當時，曼陀香如來（Mandagandha Tathagata）就依據諸佛清凈的境界和智慧的聲音，按照不同的類別和含義，用一切諸佛世尊的語言充滿這個佛剎，普遍告知這個佛剎中一切的菩薩摩訶薩（Bodhisattva-Mahasattva），以及釋主（Shakra，帝釋天）、梵主（Brahma，大梵天）、摩呼羅伽主（Mahoraga，大蟒神）等所有居住在這個佛剎的眾生，並更加勸勉這四天下（四大洲）中居住的眾生：『你們應當住持、開示這些諸佛所說的《大集法門》，擁護這部經的微妙正法。』 當時，眾中九萬七千俱胝（koti，千萬）位獲得忍位的菩薩摩訶薩，以彌勒（Maitreya）為首，居住在這個佛剎的眾生，都同聲說道：『我們現在奉行諸佛的教誨，爲了供養一切三世諸如來，對於一切諸佛世尊的微妙法門，恭敬頂戴，像尊重佛一樣，爲了慈悲憐憫成熟一切眾生，乃至安置他們于無上菩提之道。 『我們將在各個村落、城鎮、州縣、國土、王宮以及寂靜之處，廣泛地宣揚這個法門，爲了成熟一切眾生，使這個妙法能夠長久住世。』 當時，一切來到這個佛剎的諸佛世尊，
【English Translation】 English version 'In any country where this Dharani (a type of Buddhist mantra) teaching spreads, it will cause the land to become fertile and produce superior, exquisite foods. Delicious fruits will increase, bitter and unpleasant tastes will disappear, and flowers, fruits, and grains will flourish in vibrant colors. Storehouses and containers will be filled to the brim, and clothing, food, and medicine will become more abundant, all due to the power of the Dharma (Buddhist teachings).' 'If any beings consume these foods, they will become free from illness, their complexions will improve, their strength and vitality will increase, their memories will become firm, they will delight in seeking good Dharma, and they will turn away from all evil. When these beings pass away, they will be reborn among your kind, their families will grow, their power will be complete, and they will not be destroyed by enemies, all due to the power of the Dharma. They will be protected by the four castes (Brahmin, Kshatriya, Vaishya, and Shudra), and they will teach each other the meaning of the Dharma. If you can do this, it will be equivalent to making offerings to all the Buddhas of the three times (past, present, and future).' At that time, Mandagandha Tathagata (the Thus Come One with the Fragrance of Mandara) relied on the pure realms and wisdom-voices of all the Buddhas, and according to the different categories and meanings, filled this Buddha-land with the languages of all the Buddhas. He universally informed all the Bodhisattva-Mahasattvas (great enlightened beings) in this Buddha-land, as well as Shakra (the lord of the gods), Brahma (the creator god), Mahoraga (a great serpent deity), and all those residing in this Buddha-land. He further exhorted those living in the four continents: 'You should uphold and expound this Great Collection Dharma-gate spoken by all the Buddhas, and protect this sutra's wonderful and true Dharma.' At that time, among the assembly, ninety-seven kotis (ten million) of Bodhisattva-Mahasattvas who had attained patience, led by Maitreya (the future Buddha), all residing in this Buddha-land, spoke in unison: 'We now follow the teachings of all the Buddhas, in order to make offerings to all the Tathagatas of the three times. We respectfully bow our heads to the wonderful Dharma-gates of all the Buddhas, honoring them as we would honor the Buddhas themselves. We do this out of compassion to mature all beings, and to place them on the path to unsurpassed enlightenment.' 'We will widely proclaim and display this Dharma-gate in all villages, towns, cities, counties, countries, royal palaces, and quiet places, in order to mature all beings and to ensure that this wonderful Dharma will abide for a long time.' At that time, all the Buddhas who had come to this Buddha-land,
咸作是言：「善哉，善哉！汝等如是作所應作。」
是時，一切釋梵摩呼羅伽主等居此土者，並余來眾六十四俱胝那由他等大精味中有大威德眾生，一切同聲，作如是言：「我等於此微妙大集法門悉當受持，乃至廣為開示顯說，成熟眾生故，妙法久住故，樂法聽法者悉當擁護。
「我等今者，奉諸佛教，隨此法門流行之處，令使一切斗諍違背，謀計諍論，饑儉荒亂，他方怨敵，非時風雨，非時寒熱，苦辛澀味，惡人惡物悉當消滅。安隱快樂豐饒和合，悉當成就此妙正法當令久住，倍加勤勇擁護供給正法國王，及以勤修禪定眾生悉當擁護。」
時，彼一切諸佛世尊同聲贊言：「善哉，善哉！善男子！汝等今者應如是作，勤作自他利益之事，即於一切三世諸佛為供養已。如汝等勤勞成熟諸眾生故，令此妙法得久住故，汝等皆當速得阿耨多羅三藐三菩提。」
爾時，中四天下釋梵天主，乃至摩呼羅伽主，及大威德中最上首者，一切悉皆從坐而起，恭敬合掌，作如是言：「我等亦奉一切諸佛世尊教故，悉共光顯此妙正法擁護住持，及此大集一切諸佛所護陀羅尼印法門，當如法受。
「乃至於諸聚落、城邑、州縣、國土、王宮諸寂靜處，當廣開示，持妙法人擁護供給。所有住信正法法師及聽法者
【現代漢語翻譯】 現代漢語譯本：他們都這樣說：『太好了，太好了！你們這樣做是應該做的。』 這時，一切居住在這片土地上的釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、摩呼羅伽（Mahoraga，大蟒神）等主，以及其他來自各方的六十四俱胝那由他（koṭi-niyuta，數量單位）等大精味（具有強大力量和神通的眾生）中有大威德的眾生，都異口同聲地說：『我們都將受持這微妙的大集法門，乃至廣泛地開示顯說，爲了成熟眾生，爲了妙法長久住世，爲了樂於佛法和聽聞佛法的人，我們都將擁護他們。』 『我們現在，奉諸佛的教誨，隨著此法門流行的地方，要使一切鬥爭違背、陰謀爭論、饑荒災亂、他方怨敵、非時風雨、非時寒熱、苦辛澀味、惡人惡物都消滅。使安穩快樂、豐饒和合都成就，使這微妙正法長久住世，更加勤奮勇猛地擁護和供養正法國王，以及勤修禪定的眾生，我們都將擁護他們。』 這時，一切諸佛世尊都同聲讚歎說：『太好了，太好了！善男子！你們現在應當這樣做，勤奮地做自利利他的事情，這就算是供養了一切三世諸佛。因為你們勤勞地成熟眾生，使這妙法得以長久住世，你們都將迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 那時，中四天下（指須彌山四周的四大洲）的釋、梵天主，乃至摩呼羅伽主，以及大威德中最上首的眾生，都從座位上站起來，恭敬合掌，這樣說道：『我們也奉一切諸佛世尊的教誨，共同光顯這微妙正法，擁護住持，以及這大集一切諸佛所護的陀羅尼印法門，將如法受持。』 『乃至在各個村落、城鎮、州縣、國土、王宮等寂靜之處，都將廣泛開示，對受持妙法的人進行擁護和供養。所有住信正法的法師以及聽聞佛法的人，'
【English Translation】 English version: They all said, 'Excellent, excellent! It is right that you should do as you do.' At that time, all the Śakra (Lord of the Devas), Brahmā (Great Brahma), Mahoraga (Great Serpent Gods), and other lords residing in this land, along with sixty-four koṭi-niyuta (a unit of large number) other great beings of great power and virtue from various directions, all spoke in one voice, saying, 'We will all uphold this subtle Great Assembly Dharma, and even widely expound and reveal it. For the sake of maturing sentient beings, for the sake of the wonderful Dharma abiding long, and for those who delight in the Dharma and listen to the Dharma, we will all protect them.' 'Now, we, following the teachings of all the Buddhas, wherever this Dharma spreads, will cause all strife and opposition, conspiracies and disputes, famine and chaos, enemies from other lands, untimely winds and rain, untimely cold and heat, bitter and astringent tastes, and evil people and things to be eliminated. We will bring about peace, happiness, abundance, and harmony. We will ensure that this wonderful and righteous Dharma abides long, and we will diligently and courageously protect and provide for the righteous kings and those who diligently practice meditation. We will protect them all.' At that time, all the World Honored Ones, the Buddhas, praised in one voice, saying, 'Excellent, excellent! Good men! You should now do as you do, diligently working for the benefit of yourselves and others. This is considered as having made offerings to all the Buddhas of the three times. Because you diligently mature sentient beings and cause this wonderful Dharma to abide long, you will all quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' Then, the lords of Śakra and Brahmā of the four continents of the middle world, and even the lords of the Mahoraga, and the foremost among those of great virtue, all rose from their seats, respectfully joined their palms, and said, 'We also, following the teachings of all the World Honored Ones, the Buddhas, will together illuminate this wonderful and righteous Dharma, protect and uphold it, and the Dhāraṇī seal Dharma protected by all the Buddhas in this Great Assembly. We will receive it according to the Dharma.' 'Even in villages, towns, prefectures, countries, royal palaces, and all quiet places, we will widely expound it, and protect and provide for those who uphold the wonderful Dharma. All Dharma masters who abide in faith in the righteous Dharma, and those who listen to the Dharma,'
，比丘、比丘尼、優婆塞、優婆夷，善男子、善女人信受此法，乃至若但書寫經卷置之家中，勤修禪定，我等於彼擁護供給種種供養，衣服飲食、華蓋幢幡、涂香末香，乃至一切醫藥資具，諸有所須善作供給。
「若人能於此妙法門，誦時讀時開示說時，我等自往彼法座所，為聽法故如大師想，於此法門恭敬尊重一心讚歎，諸蓋幢幡持以供養。何以故？我等於此一切諸佛之所擁護陀羅尼法門廣開示時，以法味故當得精氣，具足力，具足精進，具足志，具足念，具足智，具足善友，具足眷屬，具足所有軍眾，怨不能壞。是故我等令一切國界所有斗諍謀計言訟，饑儉疾病他方怨賊，非時風雨極寒極熱災旱愆時，惡夢惡相粗澀無膩苦辛惡味，惡人、惡物諸不善分悉當消滅，倍復安隱豐熟喜樂，無病和合悉當成就。
「時風時雨，寒熱以時，晝夜位分半月一月，時節年歲悉令正行，諸宿星曜日月之次不令失度，泉池陂河皆令滿足，隨有眾生所依住處，瀑水漂溺我皆遮斷不令覆沒。我等於彼國邑聚落利眾生故，所有枝葉華果根莖諸谷藥味，悉當肥膩色相鮮澤美味滋多，財谷藥味衣服莊嚴諸資具等，令諸眾生悉當具足無所減少。
「彼諸眾生求善根心離諸惡業，勝福德聚，及彼壽命悉令成就。所有聚落國土，以
【現代漢語翻譯】 現代漢語譯本：『比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），善男子、善女人，如果信受這個法，乃至僅僅是書寫經卷放置家中，勤修禪定，我們都會去那裡擁護他們，供給他們各種供養，包括衣服飲食、華蓋幢幡、涂香末香，乃至一切醫藥資具，凡是他們需要的都會妥善供給。 『如果有人能夠對此妙法門，在誦讀、開示講解時，我們都會親自前往那個法座之處，爲了聽法而像對待大師一樣，對這個法門恭敬尊重，一心讚歎，並用各種華蓋幢幡來供養。為什麼呢？因為我們對於這個一切諸佛所擁護的陀羅尼（總持）法門廣為開示時，會因為法味而得到精氣，具足力量，具足精進，具足志向，具足正念，具足智慧，具足善友，具足眷屬，具足所有軍隊，怨敵不能破壞。因此，我們令一切國界所有鬥爭、陰謀、訴訟，饑荒、疾病、外敵入侵，不合時宜的風雨、極寒極熱、災旱、時令錯亂，惡夢、惡兆、粗糙無光澤、苦澀難吃的味道，惡人、惡物等一切不善的因素都消滅，使之更加安穩、豐收、喜樂，無病和合，一切都將成就。 『風調雨順，寒熱適時，晝夜交替，半月一月，時節年歲都按正軌執行，諸星宿、太陽、月亮的執行次序不失常度，泉水、池塘、河流都充滿，凡是有眾生居住的地方，瀑布洪水我們都會遮擋，不讓其淹沒。我們爲了利益那些國邑聚落的眾生，使所有的枝葉、花果、根莖、各種穀物藥材，都肥沃油膩，色澤鮮艷，美味可口，財物、穀物、藥材、衣服、裝飾等各種資具，都讓眾生充足，沒有缺少。 『那些眾生求善根的心遠離各種惡業，積累殊勝的福德，以及他們的壽命，都讓他們成就。所有聚落國土，因為這個法門的力量，都將得到安穩，沒有災難，沒有疾病，沒有饑荒，沒有怨敵，沒有盜賊，沒有一切不吉祥的事情。』」
【English Translation】 English version: 『Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), good men, and good women, if they believe and accept this Dharma, even if they only write down the scriptures and place them in their homes, diligently practice meditation, we will go there to protect them, providing them with various offerings, including clothing, food, canopies, banners, fragrant powders, and even all medicinal supplies, providing well for whatever they need.』 『If someone is able to recite, read, or explain this wonderful Dharma, we will personally go to that Dharma seat, regarding it as if it were the seat of a great master, in order to listen to the Dharma. We will respectfully honor this Dharma, wholeheartedly praise it, and offer various canopies and banners. Why is this so? Because when we widely expound this Dharani (mantra) Dharma, which is protected by all Buddhas, we will gain vitality from the taste of the Dharma, possessing strength, diligence, aspiration, mindfulness, wisdom, good friends, family, and all armies, which enemies cannot destroy. Therefore, we will cause all conflicts, conspiracies, lawsuits, famines, diseases, foreign invasions, untimely winds and rains, extreme cold and heat, droughts, misaligned seasons, bad dreams, bad omens, rough and dull textures, bitter and unpleasant tastes, evil people, evil things, and all unwholesome factors to be eliminated, making them more peaceful, prosperous, joyful, healthy, and harmonious, and all will be accomplished.』 『The winds and rains will be timely, the cold and heat will be appropriate, the alternation of day and night, half-month and month, seasons and years will all proceed correctly, the order of the stars, sun, and moon will not be lost, springs, ponds, and rivers will all be full, and wherever there are living beings residing, we will block the waterfalls and floods, preventing them from being submerged. For the benefit of the living beings in those towns and villages, we will make all branches, leaves, flowers, fruits, roots, stems, grains, and medicinal herbs fertile and rich, with bright colors, delicious flavors, and abundant nutrients. We will ensure that all beings are fully provided with wealth, grains, medicines, clothing, ornaments, and other necessities, without any lack.』 『Those beings who seek good roots will be far from all evil deeds, accumulating superior merits, and their lifespans will all be fulfilled. All villages and countries, through the power of this Dharma, will be secure, without calamities, without diseases, without famines, without enemies, without thieves, and without all inauspicious things.』
此一切諸佛之所擁護陀羅尼法門開示，乃至書寫經卷安置家中，若讀若誦恭敬供養，于置經處。若有剎利灌頂之王，我當擁護供給所須令無所乏，所無利益當爲彼等而除斷之，所有利益當爲彼等隨而與之。一切災怪驚動不吉，惡見惡作為惡所持，惡愿惡歸奸詐贊撽，幻諂妄語嫉妒瞋忿，諸慳吝等悉當消滅，正見正道直信調伏一心慚愧，如是等法悉當示誨。
「妃后、內宮、宰相、輔臣，主藏親族刑罰官將，一切人民、四姓男女、童男、童女等，亦當擁護供給乃至慚愧示誨。所在諸方，乃至四足，亦當擁護。隨有國土以此法門宣佈開示，乃至書寫經卷及經卷住處，以大勤勇彼諸眾生悉當擁護，此妙正法隨處光顯不令隱沒，我等當起精進力故，作如是事。」
是時，一切諸佛世尊，悉共稱讚諸善丈夫：「善哉，善哉！諸善男子！汝等如是作所應作，以此正法及三寶種，不令隱沒故作勤勞。汝等如是，如汝所作，即於一切三世諸佛為供養已。」◎
◎寶星陀羅尼經護正法品第十一
爾時，世尊釋迦如來告諸大眾、釋梵天王、毗樓勒叉、毗樓博叉、提頭賴吒、毗沙門等：「諸善男子！我以大悲愍眾生故，於此五濁穢惡佛剎難得法時，愿得阿耨多羅三藐三菩提。是中眾生墮無明闇，煩惱怨賊奸狡惱害，
【現代漢語翻譯】 現代漢語譯本 這是所有諸佛所擁護的陀羅尼（Dharani，總持，能持一切善法，能遮一切惡法）法門的開示，乃至書寫經卷安置家中，如果有人讀誦、恭敬供養，在放置經書的地方。如果有剎利（Ksatriya，古印度四大種姓之一，指武士、王族）灌頂的國王，我應當擁護他，供給所需，使他沒有任何缺乏，對於他沒有利益的事情，我應當為他斷除，所有利益的事情，我應當隨順給予他。一切災禍怪異、驚動不吉、邪見惡行、被惡所控制、惡愿惡報、奸詐讚揚、虛幻諂媚、妄語嫉妒、嗔恨忿怒，以及各種慳吝等，都應當消滅。正見正道、正直的信仰、調伏一心、慚愧等，這些法都應當教導。 妃后、內宮、宰相、輔臣，主管庫藏的親族、刑罰官將，一切人民、四姓男女、童男童女等，也應當擁護，供給所需，乃至教導他們慚愧。所有的地方，乃至四足動物，也應當擁護。無論哪個國土，如果用這個法門宣佈開示，乃至書寫經卷以及經卷所在之處，以大精進勇猛，那些眾生都應當擁護，這個微妙正法，無論在何處都應當光明顯揚，不讓它隱沒，我們應當發起精進的力量，做這樣的事情。 這時，一切諸佛世尊，都共同稱讚這些善男子：『善哉，善哉！諸位善男子！你們這樣做是應該做的，爲了不讓這個正法和三寶（佛、法、僧）的種子隱沒，所以勤勞。你們這樣做，就像你們所做的，就已經對一切三世諸佛做了供養。』 寶星陀羅尼經護正法品第十一 那時，世尊釋迦如來告訴大眾、釋梵天王（Sakra devanam Indra，帝釋天）、毗樓勒叉（Virudhaka，增長天王）、毗樓博叉（Virupaksa，廣目天王）、提頭賴吒（Dhritarashtra，持國天王）、毗沙門（Vaisravana，多聞天王）等：『諸位善男子！我以大悲心憐憫眾生，在這個五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）穢惡的佛剎，難以得到佛法的時候，發願要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這裡面的眾生墮入無明的黑暗，被煩惱怨賊奸狡惱害，'
【English Translation】 English version This is the exposition of the Dharani (a mnemonic device, a type of ritual speech) Dharma gate, which is protected by all Buddhas. Even if one writes scriptures and places them in their home, if one reads, recites, reveres, and makes offerings, in the place where the scriptures are kept. If there is a Ksatriya (warrior caste) king who has received the consecration, I shall protect him, provide for his needs so that he lacks nothing. For what is not beneficial to him, I shall cut it off. For all that is beneficial, I shall give it to him accordingly. All calamities, strange occurrences, alarming omens, evil views, evil actions, being held by evil, evil wishes, evil returns, deceitful praises, illusory flattery, false speech, jealousy, anger, and all kinds of stinginess, shall all be eliminated. Right view, right path, upright faith, taming the mind, single-mindedness, and shame, these dharmas shall all be taught. Queens, the inner palace, prime ministers, assistant ministers, those in charge of treasuries, relatives, penal officers, all people, men and women of the four castes, young boys, and young girls, shall also be protected, provided for, and taught shame. All places, even four-legged animals, shall also be protected. Wherever there is a country that proclaims and expounds this Dharma gate, even writing scriptures and the places where the scriptures are kept, with great diligence and courage, those beings shall all be protected. This wonderful and righteous Dharma shall be made manifest everywhere, not allowing it to be hidden. We shall arise with the power of diligence and do such things. At that time, all the Buddhas, the World Honored Ones, together praised these good men: 'Excellent, excellent! Good men! What you are doing is what should be done. Because you do not want this righteous Dharma and the seeds of the Three Jewels (Buddha, Dharma, Sangha) to be hidden, you are diligent. What you are doing is like you have already made offerings to all the Buddhas of the three times.' Chapter Eleven: Protecting the Right Dharma from the Jewel Star Dharani Sutra At that time, the World Honored One, Sakyamuni Tathagata, told the assembly, Sakra devanam Indra (King of the Gods), Virudhaka (Growth King), Virupaksa (Wide-Eyed King), Dhritarashtra (King who upholds the country), Vaisravana (King of the North) and others: 'Good men! Because of my great compassion for sentient beings, in this five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity) and evil Buddha-land, when it is difficult to obtain the Dharma, I vow to attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment). The sentient beings here have fallen into the darkness of ignorance, and are harmed by the thieves of afflictions and deceitful cunning,'
我為眾生滅煩惱故，退諸魔黨建立法幢，無量眾生諸苦解脫，雨大法雨退俱胝魔。
「諸善男子！是故我今以此妙法，慇勤付囑汝等手中，如此十方無量世界，過數過量諸佛世尊，及諸菩薩摩訶薩等普來集者，以此金剛法等因緣法心建立一切法摧碎陀羅尼印句門記法門，擁護佛土並諸地味眾生所居者。諸過惡消滅故，成熟眾生故，一切不善業盡無餘故，三寶種久住故，乃至一切佛事成就故，是故汝等受持擁護我妙正法，能令善根福行增長。
「若溫誦教示為他說，授趣三歸依優婆塞護住凈梵行，諸善根等福行增長；若修初禪福行增長，乃至修滅受想定；若須陀洹果，乃至佛菩提果福行善根，如是等相皆得增長，現在所作乃至未來當作然妙法燈，能令一切福行增長，是故付囑汝等手中。如來所覺妙法令熾然故，勸發汝等福德增長，是故付囑汝等手中。
「若未來世於此法門，乃至書寫經卷安置家中，以法力故，一切惡業悉當滅盡。隨所有處，若在村城，若欲受持，當凈洗身著新凈衣，以華佈散燒種種香，敷種種氈褥，嚴師子座，開示此法、說此法門，乃至書寫經卷受持讀誦。若汝等於彼不來聽法，擁護法師及聽法者，自他惡業盡故，汝等則為欺誑諸佛，愚失正道。」
爾時，娑婆世界主梵天王
【現代漢語翻譯】 現代漢語譯本 我爲了使眾生滅除煩惱，擊退各種魔的黨羽，建立佛法的旗幟，使無量眾生從各種痛苦中解脫出來，降下大法雨，擊退無數的魔軍。 『各位善男子！因此，我現在將這微妙的佛法，慇勤地託付給你們。就像這十方無量世界，無數的諸佛世尊，以及諸位菩薩摩訶薩等普遍聚集在此，以這金剛法等因緣法心，建立一切法，摧毀一切的陀羅尼印句法門，守護佛土以及所有居住在其中的眾生。爲了使一切過錯惡業消滅，爲了使眾生得以成熟，爲了使一切不善的業力完全消除，爲了使三寶的種子長久住世，乃至爲了成就一切佛事，因此，你們應當受持和守護我這微妙的正法，能使善根和福德增長。 『如果有人溫習背誦教義，為他人宣說，引導他人皈依三寶，護持優婆塞（在家男居士）的清凈梵行，各種善根等福德都會增長；如果修習初禪，福德會增長，乃至修習滅受想定（一種禪定狀態）；如果證得須陀洹果（小乘初果），乃至證得佛菩提果（佛的智慧），福德和善根都會增長。這些方面都會增長，現在所做乃至未來將要做的，都像明亮的法燈，能使一切福德增長，因此我將此法託付給你們。如來所覺悟的微妙佛法，能使之熾盛，勸勉你們增長福德，因此我將此法託付給你們。 『如果未來世有人對此法門，乃至書寫經卷安置家中，憑藉佛法的力量，一切惡業都將滅盡。無論在何處，如果在村莊或城市，如果想要受持，應當凈身沐浴，穿上新的乾淨衣服，用鮮花散佈，焚燒各種香，鋪設各種氈毯，莊嚴獅子座，開示此法，宣說此法門，乃至書寫經卷受持讀誦。如果你們對那些不來聽法的人，不擁護法師和聽法的人，自己和他人的惡業都不能消除，你們就是在欺騙諸佛，愚昧地失去了正道。』 當時，娑婆世界主梵天王
【English Translation】 English version I, for the sake of extinguishing the afflictions of all beings, repel the parties of all demons, establish the banner of Dharma, liberate countless beings from all sufferings, rain down the great Dharma rain, and repel countless demon armies. 'Good men! Therefore, I now entrust this wonderful Dharma to your hands with diligence. Just like in these countless worlds of the ten directions, countless Buddhas, World Honored Ones, and all Bodhisattva Mahasattvas have universally gathered here, with this Vajra Dharma and other causal Dharma minds, establish all Dharmas, destroy all Dharani mantra seal gates, protect the Buddha lands and all beings residing therein. In order to eliminate all faults and evil deeds, in order to mature all beings, in order to completely eliminate all unwholesome karmas, in order to make the seeds of the Three Jewels dwell long, and even in order to accomplish all Buddha activities, therefore, you should uphold and protect my wonderful Right Dharma, which can make good roots and merits grow. 'If one reviews and recites the teachings, explains them to others, guides others to take refuge in the Three Jewels, protects the pure conduct of Upasakas (lay male practitioners), all kinds of good roots and merits will grow; if one practices the first Dhyana (meditative absorption), merits will grow, and even if one practices Nirodha Samapatti (cessation of perception and feeling); if one attains the Srotaapanna fruit (stream-enterer, the first stage of Arhatship), and even if one attains the Buddha Bodhi fruit (Buddha's wisdom), merits and good roots will grow. These aspects will all grow, what is done now and what will be done in the future, are like bright Dharma lamps, which can make all merits grow, therefore I entrust this Dharma to you. The wonderful Dharma that the Tathagata has awakened to, can make it flourish, and encourage you to increase your merits, therefore I entrust this Dharma to you. 'If in the future, someone, regarding this Dharma gate, even writes down scriptures and places them in their home, by the power of the Dharma, all evil karmas will be extinguished. Wherever it may be, whether in a village or a city, if one wishes to uphold it, one should purify the body by bathing, put on new and clean clothes, scatter flowers, burn various incenses, spread various felt mats, adorn the lion seat, expound this Dharma, explain this Dharma gate, and even write down scriptures to uphold and recite. If you do not protect the Dharma masters and those who listen to the Dharma, and do not come to listen to the Dharma, your own and others' evil karmas cannot be eliminated, you are deceiving all Buddhas, and foolishly losing the right path.' At that time, the Brahma King, the lord of the Saha world
白佛言：「世尊！若於今時若未來世，隨所有處，乃至此妙正法未滅已來，若聚落城邑州縣國土，邊疆遠處王城宮內，若僧伽藍、若寂靜處，若婆羅門家、若長者大家、若庶民家，若說法師、比丘、比丘尼、優婆塞、優婆夷，及余清信善男子、善女人等，好洗浴好涂身著新凈衣，散華布飾莊嚴道場，燒種種香敷種種繒彩設種種味，升師子座，廣為他人開示演說此陀羅尼印，若書、若讀時，我共無量百千徒眾，當往彼處圍繞聽法，擁護彼法師故，及諸聽法者自他惡業盡故，一切善法成熟故，大妙正法熾然故，入大智明第一道故，彼諸城邑乃至庶民家，我當擁護彼諸眾生，令彼眾生財谷豐饒倉庫盈滿故。若我不來聞所未聞，即於一切佛世尊前違昔誓願。」
時，梵天王即于佛前而說咒曰：
「多地也他鴦咎呵澄(去音)伽否啰茶(去)拏(一) 耶弭吐(二) 佉佉(三) 佉婆(四) 佉婆(五) 吉利那佉婆(六) 娑婆呵(七)」
時梵天王說此咒已，重白佛言：「世尊！若我于彼說法師處，不來聽者、不擁護者，乃至財谷豐饒倉庫增長故，眾生充足故，即違本誓願。」
爾時，一切諸佛世尊，及大菩薩摩訶薩，一切天人、人、非人等，同聲贊彼大梵天王：「善哉！善哉！」
爾時
【現代漢語翻譯】 現代漢語譯本：佛陀說：『世尊！在現在或未來，無論在何處，只要這微妙正法尚未滅絕，無論是聚落、城鎮、州縣、國土，邊疆遠處、王城宮內，還是僧伽藍（寺院）、寂靜處，婆羅門家、長者大家、庶民家，無論是說法師、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及其他清凈的善男子、善女人等，如果他們喜歡沐浴、涂身，穿著乾淨的新衣，散佈鮮花，佈置莊嚴的道場，焚燒各種香，鋪設各種絲綢綵帶，擺設各種美味，登上獅子座，為他人廣泛開示演說這個陀羅尼印，無論是書寫還是誦讀，我都會和無量百千的徒眾，前往那裡圍繞聽法，爲了擁護那位法師，以及使所有聽法者自身和他人的惡業都消除，一切善法都成熟，大妙正法熾盛，進入大智慧光明的第一道，對於那些城鎮乃至庶民家，我都會擁護那些眾生，使他們財物糧食豐饒，倉庫充滿。如果我不來聽聞這從未聽聞的法，我就是在一切佛世尊面前違背了過去的誓願。』 當時，梵天王就在佛陀面前說了咒語： 『多地也他 鴦咎呵澄（去音）伽否啰茶（去）拏（一） 耶弭吐（二） 佉佉（三） 佉婆（四） 佉婆（五） 吉利那佉婆（六） 娑婆呵（七）』 當時梵天王說完這個咒語后，再次對佛陀說：『世尊！如果我在說法師那裡，不來聽法、不來擁護，以至於不能使財物糧食豐饒、倉庫增長，眾生充足，我就違背了本來的誓願。』 那時，一切諸佛世尊，以及大菩薩摩訶薩，一切天人、人、非人等，都同聲讚歎那位大梵天王：『善哉！善哉！』 當時
【English Translation】 English version: The Buddha said, 'World Honored One! Whether in the present or future, wherever this wonderful and righteous Dharma has not yet perished, be it in villages, towns, prefectures, countries, remote borders, royal palaces, monasteries (Sangharama), quiet places, Brahmin homes, elder's homes, commoner's homes, whether it be Dharma teachers, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), or other pure and faithful good men and women, if they like to bathe, anoint their bodies, wear clean new clothes, scatter flowers, decorate the Dharma assembly, burn various incenses, spread various silk banners, set out various delicacies, ascend the lion throne, and widely explain and expound this Dharani seal to others, whether they write or recite it, I, along with countless hundreds of thousands of disciples, will go to that place to surround and listen to the Dharma, to protect that Dharma teacher, and to cause all listeners to exhaust their own and others' evil karma, to cause all good dharmas to mature, to cause the great and wonderful righteous Dharma to flourish, and to enter the first path of great wisdom and light. For those towns and even commoner's homes, I will protect those beings, causing their wealth and grains to be abundant and their storehouses to be full. If I do not come to hear this unheard-of Dharma, then I will have violated my past vows before all the Buddhas and World Honored Ones.' At that time, the Brahma King spoke the mantra before the Buddha: 'Tadyatha amgukha dheng ga pra dha na (1) yami tu (2) kha kha (3) kha bha (4) kha bha (5) kiri na kha bha (6) svaha (7)' At that time, after the Brahma King spoke this mantra, he again said to the Buddha, 'World Honored One! If I do not come to listen to the Dharma at the place of the Dharma teacher, if I do not protect them, and if I do not cause wealth and grains to be abundant, storehouses to increase, and beings to be sufficient, then I will have violated my original vows.' At that time, all the Buddhas, World Honored Ones, and great Bodhisattva Mahasattvas, all Devas, humans, non-humans, etc., praised the Great Brahma King in unison, 'Excellent! Excellent!' At that time
，釋天主憍尸迦白佛言：「世尊！隨所在處，若今現在若未來世，乃至村城，若我不往聞所未聞，即於一切佛世尊前，違昔誓願為有過者。」即于佛前而說咒曰：
「多地也他佉婆弭履佉(一) 佉婆弭履佉(二) 那閜伽(三) 阿母若(四) 阿母婆呵(五) 阿呿吒(六) 阿吐(七) 婆舍吐(八) 嗜那婆啰揭(九)(墟偈反) 娑婆呵(十)」
時，釋天主說此咒已，重白佛言：「世尊！若我不作如昔所愿者，此即是我自違誓願為有過者。」
是時，大眾乃至人、非人等，咸稱嘆言：「善哉！善哉！釋迦天主！」
爾時，毗樓勒叉天王白佛言：「世尊！隨所在處，若今現在若未來世，乃至城邑有此法門，我若不往不作擁護，世尊！此即是我自違誓願為有過者。」即于佛前而說咒曰：
「多地也他歐佉(一) 那婆娑荼(二) 娑母陀啰賜兒(三) 哆他負多(四) 婆樓(上音)拏婆婆啰阇(五) 娑婆呵(六)」
是時，大眾乃至人、非人等，咸共稱歎毗樓勒叉大護世言：「善哉！善哉！」
爾時，毗樓博叉天王白佛言：「世尊！若今現在、若未來世，隨所在處乃至城邑有此法門，我若不往為作擁護聞所未聞，即于佛前違昔誓願為有過者。」即于佛前而說
【現代漢語翻譯】 現代漢語譯本：釋提桓因（Śakra devānām indra，天神之王）對佛說：『世尊！無論在何處，無論是現在還是未來，乃至村莊或城市，如果我不去聽聞那些未曾聽聞的教法，我就是在一切佛世尊面前違背了過去的誓願，犯下了過錯。』隨即在佛前說了咒語： 『多地也他 佉婆弭履佉(一) 佉婆弭履佉(二) 那閜伽(三) 阿母若(四) 阿母婆呵(五) 阿呿吒(六) 阿吐(七) 婆舍吐(八) 嗜那婆啰揭(九) 娑婆呵(十)』 當時，釋提桓因說完這個咒語后，再次對佛說：『世尊！如果我不像過去所發願的那樣去做，這就是我違背了自己的誓願，犯下了過錯。』 這時，大眾乃至人、非人等，都讚歎說：『善哉！善哉！釋提桓因！』 爾時，毗樓勒叉天王（Virūḍhaka，增長天王）對佛說：『世尊！無論在何處，無論是現在還是未來，乃至城市有這個法門，如果我不去守護，世尊！這就是我違背了自己的誓願，犯下了過錯。』隨即在佛前說了咒語： 『多地也他 歐佉(一) 那婆娑荼(二) 娑母陀啰賜兒(三) 哆他負多(四) 婆樓拏婆婆啰阇(五) 娑婆呵(六)』 這時，大眾乃至人、非人等，都共同讚歎毗樓勒叉大護世說：『善哉！善哉！』 爾時，毗樓博叉天王（Virūpākṣa，廣目天王）對佛說：『世尊！無論是現在還是未來，無論在何處，乃至城市有這個法門，如果我不去守護，聽聞那些未曾聽聞的教法，我就是在佛前違背了過去的誓願，犯下了過錯。』隨即在佛前說了咒語：
【English Translation】 English version: Śakra devānām indra (Lord of the Gods), said to the Buddha: 'World Honored One! Wherever it may be, whether now or in the future, even in villages or cities, if I do not go to hear what has not been heard, then before all the Buddhas, World Honored Ones, I will have violated my past vows and committed a transgression.' Then, in front of the Buddha, he recited the mantra: 'Tadyathā khe bhāmi likhe (1) khe bhāmi likhe (2) nāga (3) amuja (4) amubha ha (5) akheṭa (6) atu (7) bhāṣatu (8) śinabharāge (9) svāhā (10)' At that time, after Śakra, Lord of the Gods, recited this mantra, he again said to the Buddha: 'World Honored One! If I do not act as I have vowed in the past, then I will have violated my own vows and committed a transgression.' At this time, the assembly, including humans and non-humans, all praised, saying: 'Excellent! Excellent! Śakra, Lord of the Gods!' Then, Virūḍhaka (the Guardian King of the South), said to the Buddha: 'World Honored One! Wherever it may be, whether now or in the future, even in cities where this Dharma exists, if I do not go to protect it, World Honored One! Then I will have violated my own vows and committed a transgression.' Then, in front of the Buddha, he recited the mantra: 'Tadyathā okhe (1) nābhasāḍa (2) samudracire (3) tathābhuta (4) bhāruṇabhāvarāja (5) svāhā (6)' At this time, the assembly, including humans and non-humans, all together praised Virūḍhaka, the great protector of the world, saying: 'Excellent! Excellent!' Then, Virūpākṣa (the Guardian King of the West), said to the Buddha: 'World Honored One! Whether now or in the future, wherever it may be, even in cities where this Dharma exists, if I do not go to protect it and hear what has not been heard, then before the Buddha, I will have violated my past vows and committed a transgression.' Then, in front of the Buddha, he recited the mantra:
咒曰：
「多地也他阇老伽(一) 阿到伽(二) 阿歷耄伽(三) 阿歷么(四) 娑連社婆(五) 脾(毗也反)耶母阇(六) 娑婆呵(七)」
是時，大眾乃至人、非人等，咸共稱歎毗樓博叉天王言：「善哉！善哉！」
爾時，提頭賴吒天王白佛言：「世尊！若今現在、若未來世，隨所有處乃至城邑有此法門，我若不往為作擁護聞所未聞，即于佛前違昔誓願為有過者。」即于佛前而說咒曰：
「多地也他頻頭社婆(一) 佉婆社婆(二) 啰母佉(三) 叉娑啰(四) 否迦婆呵(五) 阿(上聲)末伽婆吒(六) 娑婆呵(七)」
是時，大眾乃至人、非人等，咸共稱歎提頭賴吒天王言：「善哉！善哉！」
爾時，毗沙門天王白佛言：「世尊！若今現在、若未來世，隨所有處乃至城邑有此法門，我若不往為作擁護聞所未聞，即于佛前違昔誓願為有過者。」便於佛前而說咒曰：
「多地也他簉(初后反)陀利(一) 簉簉簉陀利(二) 佉陀利(三) 阿你簉陀利(四) 那也那簉陀利(五) 醯履哆簉陀利(六) 娑伽啰醯履哆簉陀利(七) 僧九娑簉陀利(八) 達摩叉耶簉陀利(九) 娑婆呵(十)」
是時，大眾乃至人、非人等，咸共稱歎毗沙門
【現代漢語翻譯】 現代漢語譯本 咒語說： 『多地也他 阇老伽（一種神的名字）(一)，阿到伽(二)，阿歷耄伽(三)，阿歷么(四)，娑連社婆(五)，脾耶母阇(六)，娑婆呵(七)。』 這時，大眾乃至人、非人等，都一起稱讚毗樓博叉天王（增長天王）說：『太好了！太好了！』 這時，提頭賴吒天王（持國天王）對佛說：『世尊！如果現在或未來，任何地方乃至城邑有這個法門，我若不去守護，聽聞所未聞的法，就等於在佛前違背了以前的誓願，犯了過錯。』隨即在佛前說了咒語： 『多地也他 頻頭社婆(一)，佉婆社婆(二)，啰母佉(三)，叉娑啰(四)，否迦婆呵(五)，阿末伽婆吒(六)，娑婆呵(七)。』 這時，大眾乃至人、非人等，都一起稱讚提頭賴吒天王說：『太好了！太好了！』 這時，毗沙門天王（多聞天王）對佛說：『世尊！如果現在或未來，任何地方乃至城邑有這個法門，我若不去守護，聽聞所未聞的法，就等於在佛前違背了以前的誓願，犯了過錯。』隨即在佛前說了咒語： 『多地也他 簉陀利(一)，簉簉簉陀利(二)，佉陀利(三)，阿你簉陀利(四)，那也那簉陀利(五)，醯履哆簉陀利(六)，娑伽啰醯履哆簉陀利(七)，僧九娑簉陀利(八)，達摩叉耶簉陀利(九)，娑婆呵(十)。』 這時，大眾乃至人、非人等，都一起稱讚毗沙門天王說：
【English Translation】 English version The mantra says: 'Tad-ya-tha dharo-ga (a name of a deity) (1), A-do-ga (2), A-li-mo-ga (3), A-li-ma (4), Sa-li-sha-bha (5), Pi-ya-mu-ja (6), Svaha (7).' At that time, the assembly, including humans and non-humans, all praised Virupaksa (the King of Growth) saying, 'Excellent! Excellent!' Then, Dhrtarastra (the King of Holding the Country) said to the Buddha, 'World Honored One! If in the present or future, in any place or city, there is this Dharma teaching, and I do not go to protect it, and hear what has not been heard, then I would be violating my past vows before the Buddha and be at fault.' Then, in front of the Buddha, he spoke the mantra: 'Tad-ya-tha Pin-du-sha-bha (1), Kha-bha-sha-bha (2), Ra-mu-kha (3), Ksa-sa-ra (4), Pho-ka-ba-ha (5), A-ma-ga-ba-ta (6), Svaha (7).' At that time, the assembly, including humans and non-humans, all praised Dhrtarastra saying, 'Excellent! Excellent!' Then, Vaisravana (the King of Hearing Much) said to the Buddha, 'World Honored One! If in the present or future, in any place or city, there is this Dharma teaching, and I do not go to protect it, and hear what has not been heard, then I would be violating my past vows before the Buddha and be at fault.' Then, in front of the Buddha, he spoke the mantra: 'Tad-ya-tha Tsu-da-ri (1), Tsu-tsu-tsu-da-ri (2), Kha-da-ri (3), A-ni-tsu-da-ri (4), Na-ya-na-tsu-da-ri (5), Hi-li-da-tsu-da-ri (6), Sa-ga-ra-hi-li-da-tsu-da-ri (7), Sam-ku-sa-tsu-da-ri (8), Da-ma-ksa-ya-tsu-da-ri (9), Svaha (10).' At that time, the assembly, including humans and non-humans, all praised Vaisravana saying,
天王言：「善哉！善哉！」
爾時，於此世界，此四天下所有一百一十二夜叉大將主將軍眾，於四天下守衛擁護者，復有四萬夜叉，於此四天下居住者，復有大神通中最勝諸天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩呼羅伽等，咸共同聲白佛言：「世尊！若今現在或未來世，隨所在處有此法門，乃至此妙法燈不滅已來，若在聚落、城邑、州縣、國土、王城、王宮、阿蘭若處，若婆羅門家、長者家、居士家、庶民家，若法師、若比丘、比丘尼、優婆塞、優婆夷，復有諸信心善男子、善女人，應好洗浴以香涂身著新凈衣，散華布飾莊嚴道場，敷置種種氈褥衣服，燒種種香，種種美味盛滿凈器，施設妙好師子法座。升此坐已，廣為他人分別開示此經，及讀誦時，我等一一與無量百千眷屬圍繞往彼聽法，為擁護法師，為擁護己眾及餘眾生。
「為擁護故，成熟眾生故，我等若不往彼城邑乃至庶民家，及以眷屬不受教敕不成熟眾生，不令眾生豐饒財穀倉庫盈滿；又復一切斗諍，饑饉疾病，他方怨敵，非時風雨，極寒極熱，諸災難等若不遮斷，我等則為欺誑過去未來現在諸佛世尊，違本誓願空無所得，得白癩病、退失神通、身體爛壞。
「世尊！雖復如此，我等今者並諸眷屬，若今現在、若未來世，
【現代漢語翻譯】 現代漢語譯本 天王說：『太好了！太好了！』 當時，在這個世界，這四大部洲所有一百一十二位夜叉大將（Yaksha generals，守護神）及其部眾，在四大部洲守護擁護的，還有四萬夜叉，居住在這四大部洲的，還有大神通中最殊勝的諸天（Devas，神）、龍（Nagas，龍神）、夜叉（Yakshas，守護神）、乾闥婆（Gandharvas，天樂神）、阿修羅（Asuras，非天神）、伽樓羅（Garudas，金翅鳥神）、緊那羅（Kinnaras，歌神）、摩呼羅伽（Mahoragas，大蟒神）等，都一同向佛稟告說：『世尊！如果現在或未來世，無論在什麼地方有這部法門，乃至這盞妙法之燈不熄滅，如果在村落、城鎮、州縣、國土、王城、王宮、寂靜處，如果在婆羅門家、長者家、居士家、平民家，如果法師、比丘（Bhikshus，出家男眾）、比丘尼（Bhikshunis，出家女眾）、優婆塞（Upasakas，在家男眾）、優婆夷（Upasikas，在家女眾），還有那些有信心的善男子、善女人，應該好好沐浴，用香涂身，穿上乾淨的新衣服，散佈鮮花，佈置莊嚴的道場，鋪設各種毛毯和衣服，焚燒各種香，用各種美味盛滿乾淨的器皿，設定美妙的獅子法座。登上這個座位后，廣泛地為他人分別開示這部經，以及讀誦的時候，我們每一個都會帶領無量百千眷屬圍繞前往那裡聽法，爲了擁護法師，爲了擁護我們自己和其餘眾生。 『爲了擁護的緣故，爲了成熟眾生的緣故，我們如果不到那些城鎮乃至平民家，以及眷屬不接受教誨，不成熟眾生，不使眾生豐饒財物，倉庫盈滿；又如果一切鬥爭、饑荒、疾病、他方怨敵、非時風雨、極寒極熱等各種災難不加以遮斷，我們就是欺騙過去、未來、現在諸佛世尊，違背本來的誓願，空無所得，會得白癩病、退失神通、身體腐爛。 『世尊！即使如此，我們現在和所有眷屬，無論是現在還是未來世，』
【English Translation】 English version The Heavenly King said, 'Excellent! Excellent!' At that time, in this world, all one hundred and twelve Yaksha (Yaksha, guardian spirits) great generals and their retinues in these four continents, those who guard and protect in the four continents, and also forty thousand Yakshas residing in these four continents, and also the most supreme Devas (Devas, gods), Nagas (Nagas, dragon gods), Yakshas (Yakshas, guardian spirits), Gandharvas (Gandharvas, celestial musicians), Asuras (Asuras, demigods), Garudas (Garudas, mythical bird-like creatures), Kinnaras (Kinnaras, celestial musicians), Mahoragas (Mahoragas, great serpent spirits), and others, all together addressed the Buddha, saying: 'World Honored One! If in the present or future, wherever there is this Dharma teaching, until this wonderful Dharma lamp is not extinguished, whether in villages, towns, prefectures, countries, royal cities, royal palaces, secluded places, whether in the homes of Brahmins, elders, lay practitioners, common people, whether it be a Dharma master, Bhikshus (Bhikshus, monks), Bhikshunis (Bhikshunis, nuns), Upasakas (Upasakas, male lay practitioners), Upasikas (Upasikas, female lay practitioners), and also those faithful good men and good women, they should bathe well, apply fragrant oils to their bodies, wear new and clean clothes, scatter flowers, decorate the place of practice, spread out various rugs and clothes, burn various incenses, fill clean vessels with various delicacies, and set up a wonderful lion throne. After ascending this seat, they should widely explain and expound this sutra to others, and when they are reciting it, each of us will lead countless hundreds of thousands of retinues to go there to listen to the Dharma, to protect the Dharma master, to protect ourselves and other beings.' 'For the sake of protection, for the sake of maturing beings, if we do not go to those towns and even to the homes of common people, and if our retinues do not accept the teachings, do not mature beings, do not cause beings to be abundant in wealth and their storehouses to be full; and if we do not prevent all conflicts, famines, diseases, enemies from other lands, untimely winds and rains, extreme cold and heat, and various disasters, then we would be deceiving the Buddhas of the past, future, and present, violating our original vows, gaining nothing, contracting white leprosy, losing our supernatural powers, and our bodies would decay.' 'World Honored One! Even so, we, along with all our retinues, whether in the present or future,'
於此世界四天下處，決定光顯釋迦如來微妙正法，及信此法人當爲擁護供給所須，所作成熟惡業滅盡。我等於此法門教示開顯彼說法人，又令說法人及聽法者財谷豐饒，諸所受用悉當增長，于佛所說不壞不滅法，悉當受持。」
時彼一切諸佛世尊，一切大眾、人、非人等，咸共同聲，贊彼天、龍、護法神等：「善哉！善哉！汝等如是善所應作。」
爾時，懷樂菩薩于大眾中即白釋迦如來言：「世尊！云何此百俱胝所有諸魔並諸眷屬，一切盡皆來到此耶？」
佛言：「善男子！此一切魔並諸眷屬悉來此會。」
懷樂菩薩復白佛言：「云何？世尊！此一切魔並諸眷屬，於三寶中得清凈信不？」
佛言：「不也。複次，善男子！此諸惡魔一千眷屬，於三寶中而不得意，不清凈信返生瞋恨。若今現在、若未來世，乃至此妙正法熾然已來，常勤方便伺求其短，令正法滅壞故，隱沒故。如是復有十八諸魔，並其眷屬一萬三千；如是復有二百諸魔，並其眷屬二千一百；彼諸魔等，於三寶中悉不得意，不清凈信返生瞋恨。若今現在及未來世，乃至此妙正法廣流行時，常勤方便伺求其短，令我教法及妙正法滅壞故，隱沒故。何以故？往昔已來憎嫉力持故，不種善根故，為惡知識所攝故，于善離欲無受樂中
【現代漢語翻譯】 現代漢語譯本：『在這個世界的四大部洲，我們決心光大顯揚釋迦如來（釋迦牟尼佛）的微妙正法，並且信奉此法的人，我們應當為他們提供所需，使他們所造的惡業得以滅盡。我們應當在這個法門中教導和開示說法之人，並且使說法之人以及聽法之人財物豐饒，一切受用都將增長，對於佛所說的不會壞滅的法，都應當受持。』 當時，所有諸佛世尊，以及一切大眾、人、非人等，都一同讚歎那些天、龍、護法神等：『太好了！太好了！你們這樣做是應當的。』 這時，懷樂菩薩在大眾中對釋迦如來（釋迦牟尼佛）說：『世尊！為什麼這百俱胝（俱胝：一千萬）的魔及其眷屬，都來到這裡呢？』 佛說：『善男子！這些魔及其眷屬都來到這裡了。』 懷樂菩薩又問佛：『世尊！這些魔及其眷屬，對三寶（佛、法、僧）能生起清凈的信心嗎？』 佛說：『不能。而且，善男子！這些惡魔的一千眷屬，對三寶心懷不滿，沒有清凈的信心，反而生起嗔恨。無論現在還是未來，直到這微妙正法興盛之時，他們都會常常想方設法尋找機會，使正法滅亡、隱沒。還有十八個魔，及其一萬三千眷屬；還有二百個魔，及其二千一百眷屬；這些魔等，對三寶都心懷不滿，沒有清凈的信心，反而生起嗔恨。無論現在還是未來，直到這微妙正法廣為流傳之時，他們都會常常想方設法尋找機會，使我的教法和微妙正法滅亡、隱沒。為什麼呢？因為他們過去以來就懷有憎恨嫉妒之心，沒有種下善根，被惡知識所攝受，對於遠離慾望的善樂沒有興趣。』
【English Translation】 English version: 'In these four continents of this world, we are determined to illuminate and manifest the subtle and true Dharma of Shakyamuni Tathagata (Buddha), and those who believe in this Dharma, we shall provide for their needs, so that the evil karma they have created may be extinguished. We shall teach and reveal to the preachers of this Dharma, and we shall make the preachers and the listeners wealthy in possessions, and all their enjoyments shall increase. We shall uphold all the indestructible Dharma spoken by the Buddha.' At that time, all the Buddhas, World Honored Ones, and all the assemblies, humans, and non-humans, all together praised those Devas, Nagas, and Dharma protectors: 'Excellent! Excellent! It is right that you do so.' Then, Bodhisattva Hualuo, in the assembly, said to Shakyamuni Tathagata (Buddha): 'World Honored One! Why have these hundred kotis (koti: ten million) of demons and their retinues all come here?' The Buddha said: 'Good man! All these demons and their retinues have come to this assembly.' Bodhisattva Hualuo again asked the Buddha: 'World Honored One! Can these demons and their retinues develop pure faith in the Three Jewels (Buddha, Dharma, Sangha)?' The Buddha said: 'No. Furthermore, good man! These evil demons and their one thousand retinues are displeased with the Three Jewels, they do not have pure faith, and instead, they generate hatred. Whether now or in the future, until this subtle and true Dharma flourishes, they will always seek opportunities to cause the true Dharma to perish and disappear. There are also eighteen demons, and their thirteen thousand retinues; there are also two hundred demons, and their two thousand one hundred retinues; these demons are all displeased with the Three Jewels, they do not have pure faith, and instead, they generate hatred. Whether now or in the future, until this subtle and true Dharma is widely spread, they will always seek opportunities to cause my teachings and the subtle and true Dharma to perish and disappear. Why is this so? Because they have harbored hatred and jealousy since the past, they have not planted good roots, they are influenced by evil teachers, and they have no interest in the joy of being free from desire.'
，永無悕望無慾愿故。
「彼諸魔心，于如來心及菩薩心未曾和順，住不凈信不解脫故。是諸魔等今雖不信，以見如來大集妙色，及得聞此甚深陀羅尼。以是因緣故，於後時得清凈信得阿耨多羅三藐三菩提。」
懷樂菩薩作如是言：「希有世尊！希有善逝！彼等眾生乃至不種善根，若但耳聞觸此法門，如是因緣故，當得阿耨多羅三藐三菩提。」
爾時，有魔名曰不去——曾於佛所極多供養，於三寶中凈信不動，得阿耨多羅三藐三菩提記——作大仙人形從坐而起，于釋迦如來前合掌，遍觀如來，世尊威力加故，於一切佛剎大聲遍滿，作如是言：「諸佛世尊一心念我，一切菩薩摩訶薩，及天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩呼羅伽、人、非人等，魔及眷屬聽我所說。今此世尊釋迦牟尼大悲導師，往昔之時誓願如是，于極穢惡五濁佛剎，得阿耨多羅三藐三菩提，作逆眾生誹謗妙法謗無聖人，具不善根惡行相應心相續成就者，普令出過三惡道故，成熟三乘故，修忍三昧陀羅尼故，引向清凈諸佛剎土，令三寶種久住不斷，成就大愿，斷除一切穢濁佛剎，成滿一切功德莊嚴。
「是故，我等當如是作，為令如來正教久住，及妙正法得不滅壞。若今現在、若未來世，無有若魔、若魔眷屬，
【現代漢語翻譯】 現代漢語譯本：因為他們永遠沒有希望，沒有慾望。 那些魔的心，對於如來（Tathagata，佛的稱號）的心和菩薩（Bodhisattva，發願成佛的修行者）的心，從來沒有和順過，他們住在不清凈的信仰中，沒有解脫。這些魔雖然現在不相信，但因為見到如來聚集的殊勝妙色，並且聽聞了這甚深的陀羅尼（Dharani，總持，咒語），以此因緣，在未來的時候，他們會得到清凈的信仰，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即成佛）。 懷樂菩薩（Vimalakirti Bodhisattva）這樣說道：『稀有啊，世尊（Bhagavan，佛的稱號）！稀有啊，善逝（Sugata，佛的稱號）！那些眾生，即使沒有種下善根，如果只是聽聞或接觸到這個法門，就因為這樣的因緣，將能證得阿耨多羅三藐三菩提。』 當時，有一個魔名叫不去（Agata），他曾經在佛那裡做了極多的供養，對於三寶（Buddha，佛；Dharma，法；Sangha，僧）的清凈信仰不動搖，並且得到了阿耨多羅三藐三菩提的授記。他化作大仙人的樣子，從座位上站起來，在釋迦如來（Sakyamuni Buddha）面前合掌，遍觀如來。因為世尊的威力加持，他的聲音遍滿一切佛剎（Buddha-kshetra，佛的國土），說道：『諸佛世尊（Bhagavan）一心念我，一切菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），以及天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的鬼神）、伽樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩呼羅伽（Mahoraga，一種大蟒神）、人、非人等，魔及其眷屬，請聽我說。現在這位世尊釋迦牟尼大悲導師，在過去的時候發願，要在極其污穢的五濁（五種污濁）佛剎，證得阿耨多羅三藐三菩提，爲了讓那些作惡的眾生，誹謗妙法，誹謗聖人，具有不善根，惡行相應，心相續成就的人，普遍地出離三惡道，成熟三乘（聲聞乘、緣覺乘、菩薩乘），修習忍辱三昧（Ksanti-samadhi，忍辱禪定）陀羅尼，引導他們前往清凈的諸佛剎土，讓三寶的種子長久住世不斷絕，成就大愿，斷除一切污穢的佛剎，圓滿一切功德莊嚴。 『因此，我們應當這樣做，爲了讓如來的正教長久住世，以及讓妙正法不被滅壞。無論是現在還是未來，都沒有魔或者魔的眷屬，'
【English Translation】 English version: Because they have no hope and no desire forever. Those demons' minds have never been in harmony with the mind of the Tathagata (the title of a Buddha) and the Bodhisattva (a practitioner who vows to become a Buddha), dwelling in impure faith and not being liberated. Although these demons do not believe now, because they have seen the wonderful and beautiful appearance of the Tathagata's assembly and heard this profound Dharani (a mantra), by this cause, in the future, they will obtain pure faith and attain Anuttara-samyak-sambodhi (supreme enlightenment, Buddhahood). The Bodhisattva Vimalakirti said, 'Rare indeed, World Honored One (Bhagavan, a title of the Buddha)! Rare indeed, Sugata (a title of the Buddha)! Those beings, even if they have not planted good roots, if they only hear or touch this Dharma gate, by such a cause, they will attain Anuttara-samyak-sambodhi.' At that time, there was a demon named Agata, who had made many offerings to the Buddha, whose pure faith in the Three Jewels (Buddha, Dharma, Sangha) was unwavering, and who had received the prediction of Anuttara-samyak-sambodhi. He transformed into the form of a great sage, rose from his seat, and with palms joined before Sakyamuni Buddha, gazed upon the Tathagata. Due to the power of the World Honored One, his voice filled all Buddha-lands (Buddha-kshetra), saying, 'All Buddhas, World Honored Ones, are mindful of me, all Bodhisattva-mahasattvas (great Bodhisattvas), as well as devas, nagas, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of warring spirit), garudas (a type of bird-god), kinnaras (a type of celestial musician), mahoragas (a type of great serpent god), humans, non-humans, demons and their retinues, listen to what I say. Now, this World Honored One, Sakyamuni, the great compassionate guide, in the past made a vow to attain Anuttara-samyak-sambodhi in the extremely defiled five turbidities (five types of defilement) Buddha-land, in order to universally liberate those beings who commit evil deeds, slander the wonderful Dharma, slander the sages, possess unwholesome roots, engage in evil conduct, and whose minds are continuously filled with evil, to lead them out of the three evil paths, to mature the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), to cultivate the patience samadhi (Ksanti-samadhi) Dharani, to guide them to the pure Buddha-lands, to make the seeds of the Three Jewels endure without interruption, to fulfill the great vow, to eliminate all defiled Buddha-lands, and to complete all meritorious adornments.' 'Therefore, we should act in this way, in order to make the Tathagata's true teachings endure, and to prevent the wonderful true Dharma from being destroyed. Whether in the present or in the future, there will be no demons or demon retinues,'
于如來所受正法欲滅壞隱沒，乃至不能惱一眾生，唯除少隨順不具信者。若持此妙法者、隨順此法者、說此法者、聽此法者，比丘、比丘尼、優婆塞、優婆夷，及余信心善男子、善女人，勤修三業能自策勤，坐禪誦經營理塔寺，恒勤作福，勤事供養佛法僧寶，勤斷三界煩惱繫縛，勤斷一切眾生諸苦，悉令解脫者。彼等行人，若為魔使、若魔女、魔男、若魔眷屬欲惱亂彼，伺求其短障難善業，作亂心因者，為彼等故，我今現前請諸世尊，當與我力善業成就，憐愍我故。一切菩薩摩訶薩等，並一切魔及魔眷屬，一切天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩呼羅伽、人、非人等，所有一切來此佛剎者，及大地眾，為欲利益諸眾生故，佛教正法得久住故，當憐愍我，今欲說咒與我成就。
「若魔、若魔眷屬，欲惱彼等人及法者，我當降伏令其心亂、令其身苦、令身惱縮退失神通，故說此咒句。若諸惡魔並魔眷屬、魔男、魔女，若魔使等，若於佛教起一念惡不清凈心，惱亂諸比丘、比丘尼、優婆塞、優婆夷，乃至但起一剎那心，欲作惱亂退失善分，若於村城國邑，乃至王城宮內，邊疆靜處，隨所在處，有此法門開示分別。若於此等起破壞心，乃至一剎那，于彼諸方斗諍疫死，饑儉諸病，他方怨敵，非時風雨，
【現代漢語翻譯】 現代漢語譯本：如果如來所證悟的正法將要滅壞隱沒，甚至不能惱害一個眾生，唯獨那些少許不隨順、不具信心的人除外。如果有人受持此妙法、隨順此法、宣說此法、聽聞此法，無論是比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及其他有信心的善男子、善女人，他們勤奮修持身、口、意三業，能夠自我勉勵，坐禪、誦經、經營管理佛塔寺廟，恒常勤奮地行善積福，勤勉地供養佛、法、僧三寶，勤奮地斷除三界（欲界、色界、無色界）的煩惱束縛，勤奮地斷除一切眾生的諸般痛苦，使他們都得到解脫。這些修行人，如果被魔的使者、魔女、魔男、魔的眷屬想要惱亂他們，伺機尋找他們的缺點，障礙他們的善業，製造混亂的心因，爲了他們，我現在懇請諸位世尊，請賜予我力量，使善業成就，憐憫我。一切菩薩摩訶薩（大菩薩）等，以及一切魔和魔的眷屬，一切天、龍、夜叉（能啖鬼之捷疾鬼）、乾闥婆（天樂神）、阿修羅（非天）、伽樓羅（金翅鳥）、緊那羅（歌神）、摩呼羅伽（大蟒神）、人、非人等，所有一切來到此佛剎（佛的國土）的，以及大地上的眾生，爲了利益一切眾生，爲了佛教正法能夠長久住世，請憐憫我，我現在想要說咒語，請助我成就。 如果魔、魔的眷屬，想要惱害那些修行人和正法，我將降伏他們，使他們心神錯亂，使他們身體痛苦，使他們身心惱怒萎縮，退失神通。因此，我說此咒語。如果諸惡魔以及魔的眷屬、魔男、魔女、魔的使者等，如果對佛教生起一念惡念不清凈的心，惱亂諸比丘、比丘尼、優婆塞、優婆夷，甚至只生起一剎那的心，想要製造惱亂，使他們退失善根，如果在村莊、城鎮、國家、乃至王城宮內、邊疆僻靜之處，無論在任何地方，有此法門開示分別，如果對這些人產生破壞之心，哪怕只是一剎那，在那些地方就會發生鬥爭、瘟疫死亡、饑荒、各種疾病、他方怨敵、非時風雨。
【English Translation】 English version: If the true Dharma realized by the Tathagata is about to perish and disappear, and cannot even harm a single sentient being, except for those few who do not follow and lack faith. If there are those who uphold this wonderful Dharma, follow this Dharma, preach this Dharma, and listen to this Dharma, whether they are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), and other faithful good men and good women, who diligently cultivate the three karmas of body, speech, and mind, are able to encourage themselves, practice meditation, recite scriptures, manage and maintain stupas and temples, constantly and diligently perform meritorious deeds, diligently make offerings to the Triple Gem of Buddha, Dharma, and Sangha, diligently sever the bonds of afflictions in the three realms (desire realm, form realm, formless realm), diligently sever all the sufferings of all sentient beings, and liberate them all. If these practitioners are disturbed by the messengers of Mara, Mara women, Mara men, or Mara's retinue, who seek their faults, obstruct their good deeds, and create causes for mental confusion, for their sake, I now beseech all the World Honored Ones to grant me strength, so that good deeds may be accomplished, and have compassion on me. All Bodhisattva Mahasattvas (great Bodhisattvas), and all Maras and Mara's retinue, all Devas, Nagas (dragons), Yakshas (swift demons who devour ghosts), Gandharvas (celestial musicians), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial musicians), Mahoragas (great serpent gods), humans, non-humans, and all who have come to this Buddha-land, and all beings on this earth, for the sake of benefiting all sentient beings, and for the sake of the Buddhist Dharma to abide long, please have compassion on me. I now wish to recite a mantra, please help me to accomplish it. If Mara or Mara's retinue wish to disturb those practitioners and the Dharma, I will subdue them, causing their minds to be confused, their bodies to suffer, their bodies and minds to be distressed and withered, and their supernatural powers to be lost. Therefore, I speak this mantra. If all evil Maras and Mara's retinue, Mara men, Mara women, Mara's messengers, etc., if they give rise to even a single thought of evil and impure mind towards Buddhism, disturbing the Bhikshus, Bhikshunis, Upasakas, Upasikas, or even if they only give rise to a single moment of thought, wishing to create disturbance and cause them to lose their good roots, if in villages, towns, countries, even in royal palaces, remote and quiet places, wherever this Dharma is taught and explained, if they have a destructive mind towards these people, even for a single moment, in those places there will be strife, plague deaths, famine, various diseases, enemies from other lands, and untimely wind and rain.
極寒極熱，瀑水卒起，地動地吼，火星流墮，有如是等諸惡相起，或於華葉果實諸谷藥味，欲于彼等起破壞心時，即令彼魔乃至魔使，鬱熱所燒熏污爛臭，無所能作不能起舉，五繫縛之令其自見，乃至一切支節，捲縮不能舒展，令得黑闇不睹光色，退失神通心意錯亂，令彼六根不能緣境。」即說咒曰：
「多地也他阿摩離(一) 阿𩢨(呼甘反)么離(二) 阿𩢨么離(三) 阿阇婆婆(四) 阿阇婆婆(五) 茂啰沙離(六) 鞞夜佉娑離(七) 社么娑離(八) 呵呵呵呵呵呵(九) 瞿啰娑吒(十) 社那呿伽(十一) 爾也呿伽(十二) 泌(毗蜜反)爾也婆娑呿伽(十三) 阿茂叉啰(十四) 叉叉叉叉叉叉(十五) 茂啰婆呵(十六) 呿伽娑婆呿若(十七) 娑婆跛履跛哆茂啰(十八) 阿(上音)若若婆由若(十九) 氈陀啰嗽履也若若(二十) 那婆(上音)若若(二十一) 丘啰叉若若(二十二) 婆婆若若(二十三) 倍哆句胝哆他(上音)多若若(二十四) 薩婆爾脾啰地(上音)史恥多若若(二十五) 婆迦啰么(二十六) 底履健哆叉婆(二十七) 叉么摩叉摩若(二十八) 差(初幾反)上哆摩啰毗所也(二十九) 娑婆呵(三十)」
爾時，不去魔說是咒時，于剎那頃
【現代漢語翻譯】 現代漢語譯本 極寒和極熱，瀑布突然涌起，大地震動怒吼，火星墜落，當出現這些諸如此類的惡相時，或者當（魔）想要對花、葉、果實、各種穀物和藥材等產生破壞之心時，就讓那些魔乃至魔的使者，被熱氣燻烤得污穢腐爛，無能為力，無法動彈，被五種束縛捆綁，讓他們自己看到，乃至全身的肢體都蜷縮不能伸展，讓他們陷入黑暗，看不見光亮，失去神通，心意錯亂，讓他們六根都不能感知外界的事物。』然後就說咒語： 『多地也他 阿摩離(1)（無垢） 阿𩢨么離(2)（無垢） 阿𩢨么離(3)（無垢） 阿阇婆婆(4)（無生） 阿阇婆婆(5)（無生） 茂啰沙離(6)（堅固） 鞞夜佉娑離(7)（摧破） 社么娑離(8)（寂靜） 呵呵呵呵呵呵(9)（大笑） 瞿啰娑吒(10)（恐怖） 社那呿伽(11)（智慧） 爾也呿伽(12)（自在） 泌爾也婆娑呿伽(13)（解脫） 阿茂叉啰(14)（不退轉） 叉叉叉叉叉叉(15)（斷絕） 茂啰婆呵(16)（堅固力） 呿伽娑婆呿若(17)（智慧成就） 娑婆跛履跛哆茂啰(18)（一切圓滿堅固） 阿若若婆由若(19)（無障礙） 氈陀啰嗽履也若若(20)（月光清凈） 那婆若若(21)（虛空） 丘啰叉若若(22)（守護） 婆婆若若(23)（存在） 倍哆句胝哆他多若若(24)（無數） 薩婆爾脾啰地史恥多若若(25)（一切安住） 婆迦啰么(26)（光明） 底履健哆叉婆(27)（三界） 叉么摩叉摩若(28)（忍辱） 差上哆摩啰毗所也(29)（調伏） 娑婆呵(30)（成就）』 那時，當不去魔說這個咒語時，在剎那之間
【English Translation】 English version Extreme cold and extreme heat, waterfalls suddenly rising, the earth shaking and roaring, meteors falling, when such evil omens arise, or when (demons) wish to generate destructive thoughts towards flowers, leaves, fruits, various grains, and medicinal herbs, then let those demons and even their messengers be scorched by heat, becoming filthy and rotten, powerless and unable to move, bound by five fetters, so that they see themselves, even their limbs are curled up and cannot stretch, let them fall into darkness, unable to see light, lose their supernatural powers, their minds confused, and their six senses unable to perceive external objects.』 Then the mantra is spoken: 『Tad-yathā amale (1) (immaculate), amale (2) (immaculate), amale (3) (immaculate), ajabhava (4) (unborn), ajabhava (5) (unborn), maura-sari (6) (firm), bheya-khasari (7) (destroying), sama-sari (8) (peaceful), haha haha haha haha (9) (great laughter), ghora-sata (10) (terrifying), jnana-khaga (11) (wisdom), irya-khaga (12) (free), bhirya-bhasa-khaga (13) (liberation), amoksha-ra (14) (non-retrogressing), ksha ksha ksha ksha ksha ksha (15) (severing), maura-baha (16) (firm power), khaga-sava-khaga-jna (17) (wisdom accomplished), sarva-paripata-maura (18) (all perfect and firm), ajna-jna-bhava-jna (19) (unobstructed), candra-saurya-jna-jna (20) (moonlight pure), nabha-jna-jna (21) (space), kura-ksa-jna-jna (22) (protecting), bhava-jna-jna (23) (existence), bhita-koti-tatha-ta-jna-jna (24) (countless), sarva-irya-adhisthita-jna-jna (25) (all abiding), bhakara-ma (26) (light), tri-loka-khanda-bhava (27) (three realms), ksama-moksa-ma-jna (28) (patience), chanda-dama-ra-visaya (29) (taming), svaha (30) (accomplishment).』 At that time, when the non-going demon speaks this mantra, in an instant
，由得一切智擁護故，諸魔境界悉皆滅壞無所成就。如是，如是，所有欲作不利益者，皆不成果。
是時，一切諸佛世尊，咸共稱讚：「善哉！善哉！」及一切菩薩摩訶薩、天龍、夜叉、人、非人等，亦共稱讚：「善哉！善哉！」
是時，大地皆大震動，四海涌沸，諸須彌山王，魔及眷屬悉大驚動。是時惡鬼神等亦復如是，唯除于佛教法清凈信者，及得忍菩薩不生驚怖。
爾時，魔王問堅固慧菩薩言：「善男子！何等因緣，此不去魔有是勝力？是誰加彼？此無慈悲，令我部黨及我境界力之所作，一切散滅悉皆退壞；乃更建立沙門瞿曇，黑黨親眷說斷惡見。我即聞此陀羅尼時，令我身體臭惡爛壞無所能為，一切諸方為我黑闇，不見諸光大熱所燒耶！」
爾時，堅固菩薩答魔王言：「此是一切諸佛世尊神力加護，亦是一切人、非人等，與此不去魔力故，令汝等一切諸魔境界之力，如所欲作悉皆摧碎。今說此不退陀羅尼句時，汝今應生清凈信心，于如來所，發阿耨多羅三藐三菩提心。汝今若能如是作者，此身口意諸苦惱觸悉當解脫。」
是時，魔王答堅固菩薩言：「我今寧當忍耐此苦，令身口意受于無量無數大苦惱事，至於最後邊際劫，我終不發阿耨多羅三藐三菩提心。」◎
寶星陀
【現代漢語翻譯】 現代漢語譯本：因為得到一切智慧的擁護，所有魔的境界都將滅壞，無法成就任何事情。是的，是的，所有想要製造不利的人，都將不會成功。 這時，所有佛陀世尊都一起稱讚：『善哉！善哉！』以及所有菩薩摩訶薩、天龍、夜叉、人、非人等，也一起稱讚：『善哉！善哉！』 這時，大地都劇烈震動，四海翻騰，所有須彌山王（Mount Sumeru，佛教宇宙觀中的中心山），魔及其眷屬都大為驚恐。這時，惡鬼神等也是如此，只有對佛教教法有清凈信仰的人，以及得到忍辱的菩薩不會感到驚恐。 那時，魔王問堅固慧菩薩說：『善男子！是什麼因緣，這個不去魔（不退轉的修行者）有如此強大的力量？是誰加持他的？他沒有慈悲心，使我部黨和我的境界力量所做的一切都消散退壞；反而建立沙門瞿曇（釋迦牟尼佛），為黑黨親眷宣說斷除惡見。我一聽到這個陀羅尼（dharani，咒語）時，就讓我身體發出惡臭腐爛，無能為力，所有方向都為我黑暗，不見光明，被大熱所燒！』 那時，堅固菩薩回答魔王說：『這是所有佛陀世尊的神力加持，也是所有的人、非人等，給予這個不去魔力量的緣故，使你們所有魔的境界力量，如你們所想的都摧毀破碎。現在說這個不退陀羅尼句時，你現在應該生起清凈的信心，在如來（Tathagata，佛的稱號）那裡，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）。你現在如果能這樣做，你身口意的一切苦惱觸都將解脫。』 這時，魔王回答堅固菩薩說：『我寧願忍受這種痛苦，讓身口意承受無量無數的大苦惱事，直到最後邊際劫，我也終究不會發阿耨多羅三藐三菩提心。』
【English Translation】 English version: Because of being protected by all wisdom, all realms of Mara will be destroyed and nothing will be accomplished. Yes, yes, all those who wish to cause harm will not succeed. At that time, all the Buddhas, the World Honored Ones, together praised: 'Excellent! Excellent!' And all the Bodhisattva Mahasattvas, Devas, Nagas, Yakshas, humans, non-humans, etc., also together praised: 'Excellent! Excellent!' At that time, the earth greatly shook, the four seas surged, all the Sumeru Mountain Kings (Mount Sumeru, the central mountain in Buddhist cosmology), Mara and his retinue were greatly alarmed. At that time, evil spirits and gods were also the same, except for those who had pure faith in the Buddhist teachings, and the Bodhisattvas who had attained forbearance, who did not feel fear. At that time, the Mara King asked the Bodhisattva Firm Wisdom: 'Good man! What is the reason that this 'non-retreating demon' (a practitioner who does not regress) has such great power? Who has empowered him? He has no compassion, causing all that my party and the power of my realm have done to be scattered and destroyed; instead, he establishes the Shramana Gautama (Shakyamuni Buddha), and proclaims the cutting off of evil views to the black party and their relatives. When I hear this dharani (mantra), it makes my body emit a foul odor and rot, and I am powerless, all directions are dark for me, I cannot see the light, and I am burned by great heat!' At that time, the Bodhisattva Firm Wisdom answered the Mara King: 'This is the divine power and protection of all the Buddhas, the World Honored Ones, and it is also because all humans and non-humans give power to this 'non-retreating demon', causing all the power of your Mara realms to be crushed and destroyed as you wished. Now, when this non-retreating dharani phrase is spoken, you should now generate pure faith, and at the Tathagata (title of the Buddha), generate the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, right and perfect enlightenment). If you can do this now, all the afflictions of your body, speech, and mind will be liberated.' At that time, the Mara King answered the Bodhisattva Firm Wisdom: 'I would rather endure this suffering, let my body, speech, and mind endure immeasurable and countless great afflictions, until the very end of the kalpa, I will never generate the mind of anuttara-samyak-sambodhi.'
羅尼經卷第九 大正藏第 13 冊 No. 0402 寶星陀羅尼經
寶星陀羅尼經卷第十
唐天竺三藏波羅頗蜜多羅譯
◎阿吒薄俱品第十二
爾時，夜叉眾中大將軍主名阿吒薄俱，而作可畏夜叉之形；復有夜叉名曰為想，而作鹿形；復有夜叉名曰智炬，作獼猴形；復有夜叉名舍渴愛，作羖羊形；復有夜叉名曰斷流，而作象形。此五夜叉是善丈夫，去釋迦如來不遠，于憍陳炎如來前坐。此等五人一切身份，皆出清凈微妙香光，各以兩手捧光明大寶，為供養世尊故。
爾時，懷樂菩薩摩訶薩以清凈心，觀彼五人清凈所依，乃是菩薩摩訶薩，即告阿吒薄俱大夜叉軍將言：「善丈夫！汝等今者見何等義，現如是相威儀所作供養世尊？」
時，阿吒薄俱答懷樂菩薩言：「善男子！於過去世九十一劫，於此佛剎有佛出世，號毗婆尸如來、應供、正遍知。彼佛世時，我等兄弟同一母生，于彼佛所，俱發阿耨多羅三藐三菩提心。為成熟眾生勤作方便，從彼已來於尸棄如來所，如是毗葉婆如來所，乃至於此大賢劫中，最初如來名拘留孫。彼佛出世，從爾已來，我等大愿常作同母兄弟。于彼如來，我等兄弟以種種供養供給所須。
「彼佛世時想善丈夫為優婆塞，樂修禪定，作如是愿
【現代漢語翻譯】 現代漢語譯本 《寶星陀羅尼經》卷第十 唐天竺三藏波羅頗蜜多羅譯 ◎阿吒薄俱品第十二 當時，在夜叉眾中，有一位大將軍主名叫阿吒薄俱（Atavaka，夜叉神名），他顯現出可畏的夜叉形象；還有一位夜叉名叫為想（Vichintaka，夜叉神名），他顯現出鹿的形象；還有一位夜叉名叫智炬（Jnanajyoti，夜叉神名），他顯現出獼猴的形象；還有一位夜叉名叫舍渴愛（Trishnaksaya，夜叉神名），他顯現出羖羊的形象；還有一位夜叉名叫斷流（Pravaha-ccheda，夜叉神名），他顯現出象的形象。這五位夜叉都是善男子，他們離釋迦如來（Sakyamuni，佛教創始人）不遠，坐在憍陳炎如來（Krakucchanda，過去七佛之一）面前。這五人全身都散發出清凈微妙的香光，各自用雙手捧著光明大寶，以此供養世尊。 當時，懷樂菩薩摩訶薩（Harshita-bodhisattva，菩薩名）以清凈的心，觀察那五位清凈的依處，知道他們是菩薩摩訶薩，就對阿吒薄俱大夜叉軍將說：『善男子！你們現在見到什麼意義，顯現出這樣的形象和威儀，來供養世尊呢？』 當時，阿吒薄俱回答懷樂菩薩說：『善男子！在過去世九十一劫前，在這個佛剎有佛出世，號為毗婆尸如來（Vipasyin，過去七佛之一）、應供、正遍知。在那位佛在世時，我們兄弟是同一母親所生，在那位佛的處所，都發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺）。爲了成熟眾生，我們勤奮地運用各種方便法門。從那時以來，在尸棄如來（Sikhin，過去七佛之一）處，以及毗葉婆如來（Visvabhu，過去七佛之一）處，乃至在這個大賢劫中，最初出世的如來名為拘留孫（Krakucchanda，過去七佛之一）。在那位佛出世后，我們一直發大愿，常作同母兄弟。在那位如來面前，我們兄弟以種種供養來供給所需。 『在那位佛在世時，想善丈夫（Vichintaka，夜叉神名）為優婆塞（upasaka，在家男居士），喜歡修習禪定，發了這樣的愿：』
【English Translation】 English version The Tenth Scroll of the Jewel Star Dharani Sutra Translated by Tripitaka Master Paramita of Tang Dynasty, India Chapter 12: The Atavaka Assembly At that time, among the Yaksha assembly, a great general named Atavaka appeared in a fearsome Yaksha form; another Yaksha named Vichintaka appeared in the form of a deer; another Yaksha named Jnanajyoti appeared in the form of a monkey; another Yaksha named Trishnaksaya appeared in the form of a ram; and another Yaksha named Pravaha-ccheda appeared in the form of an elephant. These five Yakshas were virtuous men, not far from Sakyamuni Buddha, and were seated before Krakucchanda Buddha. All parts of their bodies emitted pure and subtle fragrant light, and each held a great luminous jewel in both hands as an offering to the World Honored One. At that time, the Bodhisattva Mahasattva Harshita, with a pure mind, observed the pure abodes of those five and knew that they were Bodhisattva Mahasattvas. He then said to the great Yaksha general Atavaka, 'Virtuous men! What meaning do you see now that you manifest such forms and dignified conduct to make offerings to the World Honored One?' At that time, Atavaka replied to the Bodhisattva Harshita, 'Virtuous man! In the past, ninety-one kalpas ago, in this Buddha-land, a Buddha appeared named Vipasyin Tathagata, Arhat, Samyak-sambuddha. During that Buddha's time, we brothers were born of the same mother, and at that Buddha's place, we all generated the mind of Anuttara-samyak-sambodhi. To mature sentient beings, we diligently practiced various expedient means. Since then, at the place of Sikhin Tathagata, and at the place of Visvabhu Tathagata, and even in this great Bhadrakalpa, the first Tathagata to appear was named Krakucchanda. Since that Buddha's appearance, we have made a great vow to always be brothers of the same mother. Before those Tathagatas, we brothers have provided all kinds of offerings and necessities.' 'During that Buddha's time, the virtuous man Vichintaka was an upasaka, who enjoyed practicing meditation, and made this vow:'
：『愿我常于大賢劫中作夜叉大將。若有夜叉居住空野之處，于諸眾生常懷噁心無有悲愍，種種雜類夜叉之形，乃至迦吒富單那等，我以方便現同彼類，為說正法令生凈信，得凈信已為受戒法，置之吉祥安隱善道。乃至隨所有處，諸畜生趣亦復如是，獐鹿虎狼豬羊犬等為其說法。乃至恒河沙數惡夜叉等，諸畜生趣盡同所作，為其說法令種善根。彼成熟已安置於彼三乘正道，然後我得阿耨多羅三藐三菩提記。』智炬夜叉愿作獼猴形者，為成熟獼猴故；舍渴愛夜叉愿作羖羊形者，為成熟住八難眾生故；斷流夜叉愿作象形者，為成熟象等故。如是萬二千諸大神通夜叉居四天下者，往昔已來作種種愿，為成熟眾生故，為求阿耨多羅三藐三菩提故，于彼拘留孫如來前，求阿耨多羅三藐三菩提時，為成熟惡夜叉故。
「愿盡大賢劫彼惡夜叉無悲愍心，樂作惡法無恩慈心，乃至迦吒富單那奪精氣者，狂亂他心者，作不善心者，殺害眾生者，乃至邪見者；剎利、婆羅門、毗舍、首陀等心狂亂者；道路、城邑、州縣、國土等中作狂亂者；作諸災怪，星宿日月晝夜度數，半月一月時節年歲皆令失度，斗諍謀計，饑饉疾病，他方怨敵，非時風雨，極寒極熱，和合集起如是惡事，種子藥草花果汁味悉欲破壞；眾生喜樂無病和合，于善法欲
【現代漢語翻譯】 現代漢語譯本：『愿我常在大賢劫（賢劫，佛教宇宙觀中的一個時期）中作為夜叉（一種鬼神）大將。如果有夜叉居住在空曠的野外，對眾生常懷惡意，沒有慈悲憐憫之心，各種各樣的夜叉形態，乃至迦吒富單那（一種鬼神）等，我將以方便法門，顯現與他們相同的形態，為他們宣說正法，使他們生起清凈的信心。得到清凈信心后，為他們受戒，安置在吉祥安穩的善道上。乃至在任何地方，對於畜生道的眾生也是如此，如獐、鹿、虎、狼、豬、羊、犬等，為他們說法。乃至恒河沙數（形容數量極多）的惡夜叉等，以及所有畜生道的眾生，都做同樣的事情，為他們說法，使他們種下善根。他們成熟后，將他們安置在三乘（聲聞乘、緣覺乘、菩薩乘）正道上，然後我才得到阿耨多羅三藐三菩提（無上正等正覺）的授記。』智炬夜叉（夜叉名）發願化作獼猴的形態，是爲了成熟獼猴；舍渴愛夜叉（夜叉名）發願化作羖羊的形態，是爲了成熟住在八難（八種難以修行佛法的障礙）中的眾生；斷流夜叉（夜叉名）發願化作象的形態，是爲了成熟象等眾生。像這樣，一萬二千位居住在四天下（佛教宇宙觀中的世界）的大神通夜叉，從過去以來就發下各種各樣的愿，爲了成熟眾生，爲了求得阿耨多羅三藐三菩提，在拘留孫如來（過去七佛之一）面前，求阿耨多羅三藐三菩提時，爲了成熟惡夜叉的緣故。 『愿盡大賢劫，那些沒有悲憫之心，喜歡作惡法，沒有恩慈之心的惡夜叉，乃至迦吒富單那（一種鬼神），奪取精氣者，擾亂他人心智者，作不善心者，殺害眾生者，乃至邪見者；剎帝利（印度四大種姓之一）、婆羅門（印度四大種姓之一）、吠舍（印度四大種姓之一）、首陀羅（印度四大種姓之一）等心智狂亂者；在道路、城邑、州縣、國土等中製造混亂者；製造各種災禍怪異，使星宿、日月、晝夜度數、半月、一月、時節、年歲都失去規律，引發爭鬥、陰謀、饑荒、疾病，他方怨敵，非時風雨，極寒極熱，和合聚集這些惡事，種子、藥草、花果汁味都想破壞；眾生喜樂、無病和合，對於善法的慾望
【English Translation】 English version: 'May I always be a great Yaksha (a type of spirit) general in the Great Worthy Kalpa (a period in Buddhist cosmology). If there are Yakshas dwelling in empty wildernesses, who constantly harbor evil intentions towards sentient beings, without compassion or pity, in various forms of Yakshas, even including Kataputana (a type of spirit), I will, through skillful means, manifest in a form similar to theirs, and preach the Dharma to them, causing them to generate pure faith. Having gained pure faith, I will administer precepts to them, placing them on the auspicious, peaceful, and virtuous path. Even in any place, it will be the same for beings in the animal realm, such as deer, tigers, wolves, pigs, sheep, dogs, etc., I will preach the Dharma to them. Even for countless evil Yakshas, as numerous as the sands of the Ganges River, and all beings in the animal realm, I will do the same, preaching the Dharma to them, causing them to plant roots of goodness. Once they are mature, I will place them on the correct path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and then I will receive the prediction of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).』 The Yaksha Jñānaketu (name of a Yaksha) vowed to transform into the form of a monkey, in order to mature monkeys; the Yaksha Tyāgakāma (name of a Yaksha) vowed to transform into the form of a ram, in order to mature beings dwelling in the eight difficulties; the Yaksha Chidravāha (name of a Yaksha) vowed to transform into the form of an elephant, in order to mature elephants and other beings. Like this, twelve thousand great, supernaturally powerful Yakshas dwelling in the four continents (a world in Buddhist cosmology), from the past, have made various vows, in order to mature sentient beings, in order to seek Anuttarā-samyak-saṃbodhi, before the Tathāgata Krakucchanda (one of the past seven Buddhas), when seeking Anuttarā-samyak-saṃbodhi, for the sake of maturing evil Yakshas. 'May those evil Yakshas, throughout the Great Worthy Kalpa, who have no compassion, who delight in doing evil deeds, who have no kindness, even including Kataputana (a type of spirit), those who steal vital essence, those who disturb the minds of others, those who do evil deeds, those who kill sentient beings, even those with wrong views; those of the Kshatriya (one of the four castes in India), Brahmin (one of the four castes in India), Vaishya (one of the four castes in India), Shudra (one of the four castes in India) castes whose minds are disturbed; those who create chaos in roads, cities, prefectures, counties, and countries; those who create various disasters and strange occurrences, causing the stars, sun, moon, day and night cycles, half-month, month, seasons, and years to lose their order, causing strife, conspiracies, famine, disease, foreign enemies, untimely wind and rain, extreme cold and heat, and the gathering of such evil events, wishing to destroy seeds, herbs, flowers, fruit juices, and flavors; the joy and happiness of sentient beings, their health and harmony, and their desire for the good Dharma.'
地味精氣財谷寶物，食味法味解脫味皆令滅沒者。有如是等諸惡夜叉，教令受戒置不退地，然後我乃取阿耨多羅三藐三菩提記。
「我從彼已來，常生諸惡大夜叉中為大軍將，乃至極惡迦吒富單那等，以三乘法成熟安立，置於不退之地。從是已來，見下中上鬼不曾輕欺，如所見形我同彼形隨類與語，籌量漸進令其歡喜，斷除諸惡立慈悲心，滿悕望已，教令供養佛法僧寶，令不退轉。隨有夜叉眷屬之處，我當往彼以法教示，彼諸夜叉隨其住處，若見我來咸共白言：『善來阿吒薄俱！』由彼稱我名阿吒薄俱故，我名阿吒薄俱。若今時人無先聖法，住于惡戒常行黑業，彼命終已生三惡道，少分眾生生於人中。若行雜業者，於三寶中時有凈信，彼命終已由雜業故，雜生諸惡夜叉、迦吒富單那中，於世間中倍復增長。彼等一切白法之分方便滅壞，由彼惡故，今時斗諍倍復增長，我又不能於一切時，于惡夜叉乃至惡富單那，以柔軟語置於白法。
「我又不能於一切時，于沙門、婆羅門、剎利、毗舍、首陀羅等，男女、長幼、小男、小女除其擾亂。我又不能於一切時，城邑、州縣、國土、道路除其擾亂。我又不能於一切時，令諸鬼神等心心數法置解脫味。
「善男子！我今蒙一切諸佛威德力故，已得善入一切夜叉
【現代漢語翻譯】 現代漢語譯本：使地上的精華、氣、財物、穀物、珍寶，以及食物的味道、佛法的味道、解脫的味道都消失殆盡。有像這樣種種邪惡的夜叉（Yaksha，一種鬼神），我教導他們受戒，安置在不退轉的地位，然後我才接受阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記。 我從那時以來，常常在各種邪惡的大夜叉中擔任大軍將，乃至極惡的迦吒富單那（Kataputana，一種惡鬼）等，用三乘佛法使他們成熟安立，安置在不退轉的地位。從那時以來，我見到下等、中等、上等的鬼，不曾輕視欺侮他們，根據他們所現的形貌，我化成相同的形貌，隨順他們的類別與他們交談，逐步引導他們，使他們歡喜，斷除各種惡行，建立慈悲心，滿足他們的願望后，教導他們供養佛、法、僧三寶，使他們不退轉。凡是有夜叉眷屬的地方，我都會前往那裡用佛法教導他們，那些夜叉無論住在哪裡，如果見到我來，都會一起說：『歡迎阿吒薄俱（Atavaka，夜叉名）！』因為他們稱我為阿吒薄俱，所以我的名字是阿吒薄俱。如果現在的人沒有先聖的教法，住在惡戒中，常常做黑業，他們命終後會墮入三惡道，只有少部分眾生會轉生為人。如果修行雜業的人，在三寶中偶爾有清凈的信心，他們命終后因為雜業的緣故，會雜亂地轉生到各種惡夜叉、迦吒富單那中，在世間中更加增長。他們會用各種方法消滅一切白法（善法）的部分，因為他們的惡行，現在的鬥爭更加增長，我又不能在所有時候，對惡夜叉乃至惡富單那，用柔和的語言使他們安住于白法。 我又不能在所有時候，對沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、剎利（Ksatriya，貴族）、毗舍（Vaisya，商人）、首陀羅（Sudra，奴隸）等，男女、長幼、小男、小女消除他們的擾亂。我又不能在所有時候，對城邑、州縣、國土、道路消除他們的擾亂。我又不能在所有時候，使各種鬼神等的心心數法安住于解脫的味道。 善男子！我現在蒙受一切諸佛的威德力量，已經善巧地進入一切夜叉的境界。
【English Translation】 English version: They cause the essence of the earth, its energy, wealth, grains, and treasures, as well as the taste of food, the taste of Dharma, and the taste of liberation, all to be extinguished. There are such evil Yakshas (a type of spirit), I teach them to take precepts, place them in the state of non-retrogression, and then I receive the prediction of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Since then, I have often served as a great general among various evil great Yakshas, even the most evil Kataputanas (a type of demon), using the Three Vehicles of Dharma to mature and establish them, placing them in the state of non-retrogression. Since then, I have never despised or bullied the lower, middle, and upper ghosts. According to the forms they manifest, I transform into the same form, speak to them according to their kind, gradually guide them, make them happy, cut off all evil deeds, establish a compassionate heart, and after fulfilling their wishes, teach them to make offerings to the Triple Gem of Buddha, Dharma, and Sangha, so that they do not regress. Wherever there are Yaksha families, I will go there to teach them the Dharma. When those Yakshas see me coming, wherever they dwell, they will all say together: 'Welcome, Atavaka (name of a Yaksha)!' Because they call me Atavaka, my name is Atavaka. If people now do not have the teachings of the ancient sages, dwell in evil precepts, and constantly perform black karma, they will fall into the three evil realms after death, and only a small portion of beings will be reborn as humans. If those who practice mixed karma occasionally have pure faith in the Triple Gem, they will be reborn among various evil Yakshas and Kataputanas due to their mixed karma, and they will increase even more in the world. They will destroy all aspects of the white Dharma (good Dharma) by various means. Because of their evil deeds, the conflicts of the present time increase even more, and I cannot at all times, with gentle words, place evil Yakshas, even evil Kataputanas, in the white Dharma. I also cannot at all times eliminate the disturbances of Sramanas (ascetics), Brahmanas (priests), Kshatriyas (nobles), Vaisyas (merchants), Sudras (servants), men, women, the old, the young, boys, and girls. I also cannot at all times eliminate the disturbances of cities, counties, countries, and roads. I also cannot at all times place the mental states of various ghosts and spirits in the taste of liberation. Good man! Now, by the power of the majestic virtue of all Buddhas, I have skillfully entered the realm of all Yakshas.
、迦吒富單那等方便諂心智。
「善男子！有陀羅尼，名金剛佉婆娑履諸鬼心大暴惡明咒。若有行此咒者，諸夜叉女、夜叉父母、夜叉男女、夜叉夫婦並其眷屬，若羅叉、羅叉女，乃至龍、龍女，鳩槃茶、鳩槃茶女，顛病鬼、瘧病鬼，若日日發乃至四日發鬼，若迦吒富單那、迦吒富單那女、迦吒富單那父母、迦吒富單那男女、迦吒富單那夫婦並其眷屬，不復更能惱亂剎利、婆羅門、毗舍首陀，乃至國土。
「複次，善男子！隨所有處，若城邑、州縣，若王宮內，乃至庶民家，此金剛佉婆娑履諸鬼心大暴惡明咒，隨處開示。時彼處所有惡夜叉、迦吒富單那等，往昔已來憎嫉隨逐，不善業者愿令悉舍，生於慈悲柔軟之心，於一切眾生起利益心。若一切聚落家宅，為天、龍、夜叉、迦吒富單那等之所擾亂，一切日月星宿災怪，毒氣等之所加害，厭蠱擾亂，及身中風病黃病陰病瘧病，若日日發，或二日、三日、四日發，癩病癬疥，欬嗽丁瘡，腹痛支節等病之所擾亂，皆得除滅。愿令人非人等乃至禽獸，勤修白業斷諸怖畏，具足喜樂晝夜受樂，佈施調伏攝護身口而無懈怠，勤修樂求助菩提道。」
又作如是言：「善男子！諸佛世尊隨喜加護，與我此咒成就業句，能除一切擾亂惡法，遮斷一切不善之分，增長一
【現代漢語翻譯】 現代漢語譯本 迦吒富單那（一種鬼）等以方便和諂媚之心行事。 『善男子！有一種陀羅尼，名為金剛佉婆娑履諸鬼心大暴惡明咒。若有人修行此咒，所有的夜叉女、夜叉父母、夜叉男女、夜叉夫婦及其眷屬，若羅剎（一種惡鬼）、羅剎女，乃至龍、龍女，鳩槃茶（一種食人鬼）、鳩槃茶女，癲病鬼、瘧病鬼，若每日發作乃至四日發作的鬼，若迦吒富單那、迦吒富單那女、迦吒富單那父母、迦吒富單那男女、迦吒富單那夫婦及其眷屬，都不能再惱亂剎帝利（貴族）、婆羅門（祭司）、吠舍（商人）首陀（奴隸），乃至整個國土。 『再者，善男子！無論在何處，若在城邑、州縣，若在王宮內，乃至在普通百姓家，此金剛佉婆娑履諸鬼心大暴惡明咒，在任何地方開示。那時，所有那些惡夜叉、迦吒富單那等，過去以來憎恨嫉妒、跟隨作惡的人，都愿他們捨棄惡念，生起慈悲柔軟之心，對一切眾生生起利益之心。若一切村落家宅，被天、龍、夜叉、迦吒富單那等所擾亂，一切日月星宿的災禍怪異，毒氣等所加害，厭蠱的擾亂，以及身體中的風病、黃病、陰病、瘧病，若每日發作，或二日、三日、四日發作，癩病、癬疥、咳嗽、丁瘡、腹痛、肢節等病所擾亂，都能被消除。愿人與非人等乃至禽獸，勤修善業，斷除一切怖畏，具足喜樂，晝夜享受安樂，佈施、調伏、攝護身口而無懈怠，勤修樂求，幫助菩提之道。』 又說這樣的話：『善男子！諸佛世尊隨喜加持，賜予我此咒成就的業句，能消除一切擾亂的惡法，遮斷一切不善的部分，增長一切善法。』
【English Translation】 English version Kāṭapūtanas (a type of ghost) and others act with expedient and flattering minds. 『Good man! There is a dhāraṇī called the Vajra-khabhāsa-rū-sarva-bhūta-citta-mahā-ghora-vidyā-mantra. If there is anyone who practices this mantra, all the yakṣa (a type of nature spirit) women, yakṣa parents, yakṣa men and women, yakṣa couples and their families, if rākṣasas (a type of demon), rākṣasa women, even dragons, dragon women, kumbhāṇḍas (a type of man-eating demon), kumbhāṇḍa women, epilepsy ghosts, malaria ghosts, if ghosts that manifest daily or even every four days, if Kāṭapūtanas, Kāṭapūtana women, Kāṭapūtana parents, Kāṭapūtana men and women, Kāṭapūtana couples and their families, they will no longer be able to disturb the kṣatriyas (warriors), brahmins (priests), vaiśyas (merchants), śūdras (laborers), or even the entire country. 『Furthermore, good man! Wherever there is, whether in cities, prefectures, or within royal palaces, or even in ordinary people's homes, this Vajra-khabhāsa-rū-sarva-bhūta-citta-mahā-ghora-vidyā-mantra, should be revealed everywhere. At that time, all those evil yakṣas, Kāṭapūtanas, and others, who have harbored hatred and jealousy and followed evil deeds from the past, may they all abandon their evil thoughts, give rise to compassionate and gentle hearts, and generate a mind of benefit for all sentient beings. If all villages and homes are disturbed by gods, dragons, yakṣas, Kāṭapūtanas, and others, if all the calamities and anomalies of the sun, moon, and stars, the harm of poisonous gases, the disturbances of curses, and the diseases in the body such as wind disease, jaundice, yin disease, malaria, if they manifest daily, or every two, three, or four days, leprosy, scabies, coughs, boils, abdominal pain, joint pain, and other diseases, all can be eliminated. May humans and non-humans, even birds and beasts, diligently cultivate good deeds, cut off all fears, be full of joy, enjoy happiness day and night, practice giving, taming, and protecting their body and speech without laziness, diligently cultivate and seek to help the path to bodhi.』 And he spoke these words: 『Good man! All the Buddhas, World Honored Ones, rejoice and bless, granting me the karmic phrases of this mantra, which can eliminate all disturbing evil dharmas, cut off all unwholesome parts, and increase all wholesome dharmas.』
切善法之分。我今欲說此一切諸惡金剛佉婆娑履大明咒句，釋迦如來當加護我圓音演說。若我圓音演說此文字，聲滿一切佛剎者，如是諸來大眾，聞此圓音演說句義文字皆令歡喜。」
爾時，世尊釋迦如來告阿吒薄俱大夜叉軍將言：「善男子！我等諸佛已加護汝此圓音演說金剛佉婆娑履諸鬼心大暴惡陀羅尼咒，破壞黑黨熾然白法。善男子！汝當勇猛，說此能除一切擾亂金剛佉婆娑履諸鬼心大暴惡明咒，遮斷一切諸惡咒句。」
是時，阿吒薄俱大夜叉軍將，即從坐起，曲躬合掌向釋迦如來，以大音聲，盡此佛剎普皆告知，即于佛前說此咒句：
「多地也他豆(上音)摩豆摩(一) 馱摩馱摩(二) 豆摩豆摩(三) 你履娜(四) 娜羅努羅你羅(五) 鳩吒你鳩吒你(六) 摩訶鳩吒泥(七) 吒吒吒株(八) 摩訶吒吒(九) 阿婆娑(十) 阿毗阿毗(十一) 履尼履尼(十二) 摩訶履尼履尼(十三) 履弭履弭履弭(十四) 陀履彌(十五) 履簁(平音)摩訶履簁(十六) 首樓首樓(十七) 摩訶首樓首樓(十八) 首樓首樓陀(十九) 摩訶首樓首樓(二十) 嘔舅摩舅摩(二十一) 舅摩那(二十二) 履弭履弭(二十三) 醯履醯履(二十四) 醯履醯履(二十五) 醯履醯履
【現代漢語翻譯】 現代漢語譯本： 爲了區分善法，我現在想宣說這所有惡的金剛佉婆娑履（Vajrakhaparasa，一種金剛神）大明咒句，愿釋迦如來（Sakyamuni，佛教創始人）加持我，讓我圓滿地演說。如果我圓滿地演說這些文字，聲音充滿一切佛剎（Buddha-ksetra，佛的國土），那麼所有到來的大眾，聽到我圓滿演說的這些語句和文字，都會感到歡喜。 那時，世尊釋迦如來告訴阿吒薄俱（Atavaka，夜叉神）大夜叉軍將說：『善男子！我們諸佛已經加持你，讓你圓滿地演說這金剛佉婆娑履諸鬼心大暴惡陀羅尼咒（dharani，總持法門），以此來破壞黑黨，熾盛白法。善男子！你應該勇猛，宣說這能消除一切擾亂的金剛佉婆娑履諸鬼心大暴惡明咒，遮斷一切諸惡咒句。』 這時，阿吒薄俱大夜叉軍將，立即從座位上站起來，彎腰合掌向釋迦如來，用洪亮的聲音，告知整個佛剎，然後在佛前宣說了這個咒句： 『多地也他豆（上音）摩豆摩（一） 馱摩馱摩（二） 豆摩豆摩（三） 你履娜（四） 娜羅努羅你羅（五） 鳩吒你鳩吒你（六） 摩訶鳩吒泥（七） 吒吒吒株（八） 摩訶吒吒（九） 阿婆娑（十） 阿毗阿毗（十一） 履尼履尼（十二） 摩訶履尼履尼（十三） 履弭履弭履弭（十四） 陀履彌（十五） 履簁（平音）摩訶履簁（十六） 首樓首樓（十七） 摩訶首樓首樓（十八） 首樓首樓陀（十九） 摩訶首樓首樓（二十） 嘔舅摩舅摩（二十一） 舅摩那（二十二） 履弭履弭（二十三） 醯履醯履（二十四） 醯履醯履（二十五） 醯履醯履』
【English Translation】 English version: To distinguish the divisions of good dharmas, I now wish to speak this great mantra of all evil Vajrakhaparasa (a Vajra deity), may Sakyamuni Tathagata (the founder of Buddhism) bless me to perfectly expound it. If I perfectly expound these words, and the sound fills all Buddha-ksetras (Buddha's lands), then all the assembled masses who hear the meaning and words of my perfect exposition will rejoice. At that time, the World Honored One, Sakyamuni Tathagata, said to the great Yaksha (a type of nature spirit) general Atavaka: 'Good man! We Buddhas have already blessed you to perfectly expound this great, fierce, and evil Dharani (a type of mantra) mantra of the Vajrakhaparasa, to destroy the black faction and ignite the white dharma. Good man! You should be courageous and speak this great, fierce, and evil mantra of the Vajrakhaparasa that can eliminate all disturbances, and cut off all evil mantra phrases.' At this time, the great Yaksha general Atavaka, immediately rose from his seat, bowed and joined his palms towards Sakyamuni Tathagata, and with a loud voice, informed the entire Buddha-ksetra, and then in front of the Buddha, spoke this mantra phrase: 'Tadyatha dudu madu ma (1) dhama dhama (2) duma duma (3) nirina (4) nara nura nira (5) kutani kutani (6) mahakutani (7) tata tata jhu (8) mahatata (9) avasa (10) abhi abhi (11) rini rini (12) maharini rini (13) rimirimirimi (14) dharimi (15) risi maharisi (16) shuru shuru (17) mahashuru shuru (18) shuru shuru dha (19) mahashuru shuru (20) auju mauju ma (21) juma na (22) rimirimi (23) hiri hiri (24) hiri hiri (25) hiri hiri'
(二十六) 醯履醯履(二十七) 醯履(二十八) 你弭你弭(二十九) 醯你醯你(三十) 母你母你(三十一) 部地(上音)(三十二) 履跛啰婆啰(三十三) 所吒(上音)所吒路迦(三十四) 柘履耶視泥視泥(三十五) 視娜履所婆(三十六) 視娜視娜履所婆(三十七) 娑婆呵(三十八)」
是時，阿吒薄俱大夜叉軍將說此咒已，即白佛言：「世尊！隨所有處，若城邑乃至庶民家，說此金剛佉婆娑履耶大明咒句時，若有夜叉乃至迦吒富單那心不凈信，及身口意不受教戒，不于眾生起慈悲心，以是故，我今更說倍復嚴迅大明咒句。」即于佛前而說咒曰：
「多地也他阿(上音)𥄏(一) 阿𥄏(二) 母泥母泥(三) 阿(上)耆(上)泥朽朽(四) 母泥母泥(五) 歷娜履所婆(上音)朽朽(六) 阿迦啰檀池(七) 阿哆檀池(八) 阿哆阿哆(九) 阿底(十) 嘔吒(十一) 醯(上音)你(十二) 醯你(十三) 醯履醯履醯履醯履醯履醯履醯履(十四) 哆哆啰舅歷(十五) 舅歷舅歷舅歷(十六) 醯履醯履(十七) 你里你里(十八) 摩呵你里(十九) 三母陀羅你(去音)佉(二十) 呵吒呵吒呵吒(二十一) 阿啰拏彌(去音)佉(二十二) 叉婆佉(二十
【現代漢語翻譯】 現代漢語譯本 （二十六）醯履醯履，（二十七）醯履，（二十八）你弭你弭，（二十九）醯你醯你，（三十）母你母你，（三十一）部地（上音），（三十二）履跛啰婆啰，（三十三）所吒（上音）所吒路迦，（三十四）柘履耶視泥視泥，（三十五）視娜履所婆，（三十六）視娜視娜履所婆，（三十七）娑婆呵。（三十八）
這時，阿吒薄俱（Atavaka）大夜叉軍將說完這個咒語后，就對佛說：『世尊！無論在什麼地方，如果城市乃至普通百姓家中，唸誦這個金剛佉婆娑履耶（Vajra-khaparasri）大明咒句時，如果有夜叉乃至迦吒富單那（Kataputana）心不純凈，不信奉，以及身口意不接受教誨，不對眾生生起慈悲心，因此，我現在再說一個更加嚴厲迅猛的大明咒句。』隨即在佛前說了咒語：
『多地也他，阿（上音）𥄏，（一）阿𥄏，（二）母泥母泥，（三）阿（上）耆（上）泥朽朽，（四）母泥母泥，（五）歷娜履所婆（上音）朽朽，（六）阿迦啰檀池，（七）阿哆檀池，（八）阿哆阿哆，（九）阿底，（十）嘔吒，（十一）醯（上音）你，（十二）醯你，（十三）醯履醯履醯履醯履醯履醯履醯履，（十四）哆哆啰舅歷，（十五）舅歷舅歷舅歷，（十六）醯履醯履，（十七）你里你里，（十八）摩呵你里，（十九）三母陀羅你（去音）佉，（二十）呵吒呵吒呵吒，（二十一）阿啰拏彌（去音）佉，（二十二）叉婆佉。』
【English Translation】 English version (26) Hili hili, (27) hili, (28) nimi nimi, (29) hini hini, (30) muni muni, (31) budhi (rising tone), (32) lipara para, (33) sota (rising tone) sota loka, (34) thajriye shini shini, (35) shina li soha, (36) shina shina li soha, (37) svaha. (38)
At that time, the great Yaksha general Atavaka, having spoken this mantra, then said to the Buddha: 'World Honored One! In any place, whether in a city or even in the homes of ordinary people, when this Vajra-khaparasri great bright mantra is recited, if there are Yakshas or even Kataputanas whose minds are not pure, who do not believe, and whose body, speech, and mind do not accept teachings, and who do not generate compassion for sentient beings, therefore, I will now speak another great bright mantra that is even more severe and swift.' Then, in front of the Buddha, he spoke the mantra:
'Tadyatha, a (rising tone) ksa, (1) a ksa, (2) muni muni, (3) a (rising) jhi (rising) ni kshukshu, (4) muni muni, (5) lina li svaha (rising tone) kshukshu, (6) akara tandhi, (7) ata tandhi, (8) ata ata, (9) ati, (10) ota, (11) hi (rising tone) ni, (12) hi ni, (13) hili hili hili hili hili hili hili, (14) tata ra jiu li, (15) jiu li jiu li jiu li, (16) hili hili, (17) nili nili, (18) maha nili, (19) samudra ni (falling tone) kha, (20) hata hata hata, (21) arana mi (falling tone) kha, (22) kshabha kha.'
三) 比履地毗(二十四) 阿(去音)跛(二十五) 帝(多易反)殊(二十六) 婆由(二十七) 阿迦舍(二十八) [口陀][口陀]陀窮脾(二十九) 朋窮脾(三十) 惡差(初饑反)窮脾(三十一) 視許婆窮脾薩傍(去音)伽窮脾(三十二) 啰袪窮脾(三十三) 娑陀娑斗窮脾(三十四) 娑婆呵(三十五)」
爾時，阿吒薄俱夜叉大將說此咒時，應時無間，一切天、龍、夜叉、迦吒富單那皆大驚怖。此佛剎土地及虛空住者悉皆戰怖，一剎那頃如是一切諸鬼，即于佛前合掌敬仰，作如是言：「南無一切諸佛！南無南無一切諸佛！最勝大悲願悲愍我，阿吒薄俱夜叉大將，說入一切鬼心咒句。」
寶星陀羅尼經諸佛還國品第十三
爾時，一切諸佛世尊從十方來者，各從坐起現還國相。是時，大眾地及虛空住者悉皆戰怖，一切大地悉皆震動，從空雨華，于虛空中作百億樂，燒香末香從空而下，光明遍照此佛剎內，一切大眾皆悉合掌。
爾時，娑婆世界主梵天王問大栴檀香佛言：「世尊！是諸眾生以何善根當得具足？諸佛世尊以幾種法加護眾生，于未來世得此法門，當受當持當讀當溫誦，及為餘人，當廣開示，書寫此經，書寫已安置家中？」
爾時，世尊大栴檀香如來
【現代漢語翻譯】 現代漢語譯本 三) 比履地毗(bǐ lǚ dì pí) (二十四) 阿(ā)跛(bǒ) (二十五) 帝(dì)殊(shū) (二十六) 婆由(pó yóu) (二十七) 阿迦舍(ā jiā shè) (二十八) [口陀][口陀]陀窮脾(tuó tuó tuó qióng pí) (二十九) 朋窮脾(péng qióng pí) (三十) 惡差(è chā)窮脾(qióng pí) (三十一) 視許婆窮脾薩傍(shì xǔ pó qióng pí sà bàng) (三十二) 啰袪窮脾(luō qū qióng pí) (三十三) 娑陀娑斗窮脾(suō tuó suō dòu qióng pí) (三十四) 娑婆呵(suō pó hē) (三十五)」。
那時，阿吒薄俱(ā zhà bó jù)夜叉大將說這個咒語時，立刻，一切天、龍、夜叉、迦吒富單那(jiā zhà fù dān nà)都非常驚恐。這個佛剎的土地和虛空中居住的眾生都戰慄恐懼，一剎那間，所有這些鬼都來到佛前，合掌敬仰，這樣說道：『頂禮一切諸佛！頂禮頂禮一切諸佛！最殊勝的大悲願請憐憫我，阿吒薄俱夜叉大將，請說進入一切鬼心的咒語。』
《寶星陀羅尼經》諸佛還國品第十三
那時，從十方來的所有佛世尊，各自從座位起身，顯現返回自己國度的樣子。這時，大眾、土地和虛空中居住的眾生都戰慄恐懼，一切大地都震動起來，從空中落下花朵，在虛空中奏響百億種音樂，燃燒的香和香末從空中落下，光明遍照這個佛剎內，一切大眾都雙手合掌。
那時，娑婆世界(suō pó shì jiè)之主梵天王(fàn tiān wáng)問大栴檀香佛(dà zhān tán xiāng fó)說：『世尊！這些眾生以什麼樣的善根才能得到具足？諸佛世尊以哪幾種法加持護佑眾生，在未來世能得到這個法門，應當接受、應當奉持、應當讀誦、應當溫習背誦，並且為其他人廣為開示，書寫這部經，書寫后安置在家中？』
那時，世尊大栴檀香如來(dà zhān tán xiāng rú lái)
【English Translation】 English version Three) Bili di pi (bǐ lǚ dì pí) (24), A (ā) bo (bǒ) (25), Di (dì) shu (shū) (26), Po you (pó yóu) (27), A jia she (ā jiā shè) (28), [口陀][口陀] tuo qiong pi (tuó tuó tuó qióng pí) (29), Peng qiong pi (péng qióng pí) (30), E cha (è chā) qiong pi (qióng pí) (31), Shi xu po qiong pi sa bang (shì xǔ pó qióng pí sà bàng) (32), Luo qu qiong pi (luō qū qióng pí) (33), Suo tuo suo dou qiong pi (suō tuó suō dòu qióng pí) (34), Suo po he (suō pó hē) (35).'
At that time, when the Yaksha (yè chā) general Atavaku (ā zhà bó jù) spoke this mantra, instantly, all the Devas, Nagas, Yakshas, and Kataputanas (jiā zhà fù dān nà) were greatly terrified. The beings dwelling on the land and in the sky of this Buddha-land all trembled in fear. In an instant, all these ghosts came before the Buddha, joined their palms in reverence, and said: 'Homage to all Buddhas! Homage, homage to all Buddhas! The most supreme great compassionate one, please have mercy on me. Yaksha general Atavaku, please speak the mantra that enters the hearts of all ghosts.'
Chapter Thirteen, 'The Return of the Buddhas to Their Countries' from the 'Jewel Star Dharani Sutra'
At that time, all the World Honored Buddhas who came from the ten directions, each rose from their seats, manifesting the appearance of returning to their own countries. At this time, the assembly, the beings dwelling on the land and in the sky, all trembled in fear. All the earth shook, flowers rained down from the sky, hundreds of millions of musical instruments played in the sky, burning incense and powdered incense fell from the sky, and light illuminated this Buddha-land. All the assembly joined their palms.
At that time, the Brahma King (fàn tiān wáng), the lord of the Saha world (suō pó shì jiè), asked the Great Sandalwood Fragrance Buddha (dà zhān tán xiāng fó), 'World Honored One! What good roots do these beings need to possess in order to be complete? With what kinds of Dharma do the World Honored Buddhas bless and protect beings, so that in the future they can obtain this Dharma gate, should accept, uphold, read, recite, and also widely explain it to others, write this sutra, and after writing it, place it in their homes?'
At that time, the World Honored One, the Tathagata Great Sandalwood Fragrance (dà zhān tán xiāng rú lái)
告梵天王言：「如是，梵王！一切諸佛加護眾生六界之身，調伏魔黨故，息滅斗亂故，成熟眾生故，妙法久住故，凈無上道故。如是一切諸佛世尊、諸大菩薩，有十種法加護眾生，于未來世得此法門，當受持讀誦，書寫經已安置家中。
「何等為十？一者、一切諸佛諸大菩薩，慇勤付囑一切天、龍、夜叉、乾闥婆、阿修羅、伽樓羅、緊那羅、摩呼羅伽等，常令擁護受持法人，不起非法身口意業，示誨善法，隨所受用衣服飲食，常令豐足無病安隱，乃至捨己身命護持法人令無過失。二者、彼人所得念慧樂說，趣巧方便得無過失，及彼欲樂相應意覺深忍具足，隨所住心如空如地。三者、以四攝法勸諸四眾及餘眾生，得住善法取堅固身，三事清凈行菩提道。四者、得寶幢三昧，得是三昧巧能觀察諸三昧門。五者、彼持法人隨處命終，無量無數諸佛世尊、諸比丘眾、諸菩薩眾，常現在前將養說法。六者、諸佛世尊所說成就句義文字法時，悉皆得聞，即得一切最勝聖法無受喜樂；彼一切業障，隨彼命終最後剎那，舍壽死識得如法滅，猶如死法阿羅漢滅。七者、如所悕望清凈佛剎隨意化生，彼諸世尊住世將養，常說清凈大乘教法；彼持法人，於此大乘無障礙智，具足如虛空心而住。八者、不久於此功德，悉得具足。九者、彼
【現代漢語翻譯】 現代漢語譯本：佛陀告訴梵天王說：『是的，梵天王！一切諸佛爲了加持六道眾生的身體，爲了調伏魔的黨羽，爲了平息爭鬥和混亂，爲了成熟眾生，爲了使妙法長久住世，爲了清凈無上的道，都會加護眾生。一切諸佛世尊、諸大菩薩，有十種方法加護眾生，在未來世得到這些法門的人，應當受持讀誦，書寫經文后安置在家中。』 『哪十種呢？第一，一切諸佛諸大菩薩，慇勤地囑咐一切天（deva，天神）、龍（nāga，龍神）、夜叉（yakṣa，守護神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、伽樓羅（garuḍa，金翅鳥神）、緊那羅（kiṃnara，歌神）、摩呼羅伽（mahoraga，大蟒神）等，常常讓他們擁護受持佛法的人，不生起非法的身口意業，教導他們善法，讓他們所受用的衣服飲食，常常豐足，沒有疾病，安穩快樂，甚至捨棄自己的身命來護持佛法的人，使他們沒有過失。第二，那個人所得到的念、慧、樂說，以及巧妙方便，都不會有缺失，並且他的慾望和快樂與相應的意念和深刻的忍耐都具足，他所安住的心就像虛空和大地一樣。第三，用四攝法勸導四眾弟子和其他眾生，讓他們安住于善法，得到堅固的身體，三事清凈，修行菩提道。第四，得到寶幢三昧（ratna-ketu samādhi，如寶幢般的三昧），得到這個三昧后，能巧妙地觀察各種三昧的法門。第五，那個受持佛法的人，無論在何處命終，都會有無量無數的諸佛世尊、諸比丘眾、諸菩薩眾，常常出現在他面前，引導他，為他說法。第六，諸佛世尊所說的成就句義文字法時，他都能聽到，並且立即得到一切最殊勝的聖法，沒有接受的喜樂；他的一切業障，隨著他命終的最後剎那，捨棄壽命，死識如法滅盡，就像死去的阿羅漢（arhat，已證悟者）滅盡一樣。第七，如他所希望的清凈佛剎，隨意化生，那些世尊住在世間引導他，常常說清凈的大乘教法；那個受持佛法的人，對於這個大乘教法，沒有障礙的智慧，具足像虛空一樣的心而安住。第八，不久，他就能完全具足這些功德。第九，他
【English Translation】 English version: The Buddha said to King Brahma, 『Yes, King Brahma! All Buddhas protect the bodies of sentient beings in the six realms, subdue the demonic forces, quell strife and chaos, mature sentient beings, ensure the long-lasting presence of the wonderful Dharma, and purify the unsurpassed path. All Buddhas, World Honored Ones, and great Bodhisattvas have ten methods to protect sentient beings. Those who obtain these Dharma gates in the future should uphold, recite, and write down the scriptures, and place them in their homes.』 『What are the ten? First, all Buddhas and great Bodhisattvas earnestly entrust all devas (gods), nāgas (dragons), yakṣas (guardians), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), etc., to constantly protect those who uphold the Dharma, preventing them from engaging in unwholesome actions of body, speech, and mind, teaching them wholesome Dharma, ensuring that their clothing and food are always abundant, free from illness, peaceful, and even sacrificing their own lives to protect those who uphold the Dharma, ensuring they have no faults. Second, the person's mindfulness, wisdom, eloquence, and skillful means will be without deficiency, and their desires and pleasures will be in accordance with their thoughts and deep endurance, and their mind will abide like the void and the earth. Third, they will use the four means of attraction to encourage the four assemblies and other sentient beings to abide in wholesome Dharma, obtain a firm body, purify the three aspects, and practice the Bodhi path. Fourth, they will obtain the Ratna-ketu samādhi (Jewel Banner Samadhi), and with this samadhi, they will be able to skillfully observe the gates of all samadhis. Fifth, wherever that Dharma-upholder dies, countless Buddhas, World Honored Ones, assemblies of bhikṣus, and assemblies of Bodhisattvas will always appear before them, guiding them and teaching them the Dharma. Sixth, when the Buddhas, World Honored Ones, speak the Dharma of accomplished phrases, meanings, and words, they will hear it all, and immediately obtain all the most supreme sacred Dharma, without the joy of receiving; all their karmic obstacles, at the final moment of their death, will be extinguished as their life ends, and their consciousness will be extinguished according to the Dharma, just like the extinction of a deceased arhat (enlightened being). Seventh, they will be reborn at will in the pure Buddha-lands they desire, and those World Honored Ones will dwell in the world to guide them, constantly teaching the pure Mahayana Dharma; that Dharma-upholder will have unobstructed wisdom regarding this Mahayana Dharma, and will abide with a mind like the void. Eighth, before long, they will fully possess these merits. Ninth, they
持法人，穢濁佛土不復受生，除自本願。十者、速疾當得阿耨多羅三藐三菩提。是為十法。
「諸佛世尊以此十法加持法人，若於今時、若未來世，此妙正法當得熾然，若有受持此陀羅尼法門，乃至但書寫此經安置家中，一切諸佛諸大菩薩當擁護彼持法之人，一切煩惱悉得解脫，即是菩薩摩訶薩也。」
爾時，世尊釋迦如來告釋梵護世：「諸善男子！此諸世尊，皆從十方普來會者，憐愍汝等諸眾生故，令此世界外物清凈故，成熟一切眾生故，顯示菩提行故，退魔黨故，建立法幢故，顯示一切佛事故，三寶種不斷故，滅一切病故，遮一切惡故，擁護一切怖畏故，斷一切惡見故，入菩提道故，滿足如來十力故，盡一切煩惱業故，說此希有大希有相。昔未曾有昔所未聞，甚深句義陀羅尼，擁護家宅城邑國土，乃至擁護此四天下，天、龍、人、非人等，谷藥花果，護說法師及聽法者，為得無著陀羅尼故，入如虛空智故，以一法式得一切智智故。
「複次，善男子！以此法門故，一切諸佛依入大悲智，以十種法護此佛剎中一一諸物增長不壞。善男子！一切諸佛菩薩，於此佛剎遍皆受用無空缺處，護持一切善法故。一切佛土所受生者，於此佛剎當起尊重禮拜，如塔廟想、如大師想，由此佛剎所受生者，善能建立
【現代漢語翻譯】 現代漢語譯本： 『持法之人，若非出于本願，將不再於穢濁的佛土受生。第十，他們將迅速證得阿耨多羅三藐三菩提（無上正等正覺）。這就是這十種法。』 『諸佛世尊以這十種法加持持法之人，無論在現在還是未來，這微妙的正法都將興盛。若有人受持此陀羅尼法門，乃至僅僅書寫此經安置家中，一切諸佛、諸大菩薩都將擁護此持法之人，一切煩惱都將得到解脫，此人即是菩薩摩訶薩（大菩薩）。』 當時，世尊釋迦如來告訴釋梵護世：『諸位善男子！這些世尊，都是從十方普遍前來集會的，他們憐憫你們這些眾生，爲了使這個世界的外物清凈，爲了成熟一切眾生，爲了顯示菩提（覺悟）的修行，爲了擊退魔的勢力，爲了建立法幢（佛法的旗幟），爲了顯示一切佛的事業，爲了使三寶（佛、法、僧）的種子不斷絕，爲了滅除一切疾病，爲了遮止一切惡行，爲了擁護一切恐懼，爲了斷除一切邪見，爲了進入菩提之道，爲了滿足如來的十力（如來所具有的十種力量），爲了盡除一切煩惱業，才宣說這稀有的大稀有之相。這是過去從未有過的，過去從未聽聞的，甚深句義的陀羅尼（總持），它能擁護家宅、城邑、國土，乃至擁護這四天下（指整個世界），天、龍、人、非人等，穀物、藥物、花果，護持說法之師以及聽法之人，爲了獲得無著陀羅尼，爲了進入如虛空般的智慧，爲了以一種法式獲得一切智智（佛的智慧）。』 『再者，善男子！因為這個法門，一切諸佛依入大悲智，以十種法護持這個佛剎（佛的國土）中每一件物品，使其增長而不壞。善男子！一切諸佛菩薩，在這個佛剎中普遍受用，沒有空缺之處，護持一切善法。一切佛土所受生者，在這個佛剎應當生起尊重禮拜之心，如同對待塔廟一般，如同對待大師一般，因為這個佛剎所受生者，能夠善於建立』
【English Translation】 English version: 'Those who uphold the Dharma, except by their original vows, will no longer be born in impure Buddha lands. Tenth, they will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). These are the ten dharmas.' 'The World Honored Ones, the Buddhas, bless those who uphold the Dharma with these ten dharmas. Whether in the present or the future, this wonderful and true Dharma will flourish. If anyone upholds this Dharani Dharma gate, even just writing this sutra and placing it in their home, all Buddhas and great Bodhisattvas will protect that person who upholds the Dharma. All afflictions will be liberated, and that person will be a Bodhisattva Mahasattva (great Bodhisattva).' At that time, the World Honored One, Shakyamuni Tathagata, said to Shakra, Brahma, and the protectors of the world: 'Good men! These World Honored Ones, who have come from all ten directions to assemble, have compassion for you sentient beings. They do so to purify the external things of this world, to mature all sentient beings, to reveal the practice of Bodhi (enlightenment), to repel the forces of Mara (demon), to establish the Dharma banner, to reveal all the deeds of the Buddhas, to ensure the continuity of the Three Jewels (Buddha, Dharma, Sangha), to eradicate all diseases, to prevent all evil, to protect against all fears, to cut off all wrong views, to enter the path of Bodhi, to fulfill the ten powers of the Tathagata (the ten powers possessed by a Buddha), and to exhaust all afflictions and karmic actions. Therefore, they speak of this rare and extremely rare aspect. This is a profound Dharani (mantra) of deep meaning, which has never been before, and has never been heard before. It protects homes, cities, and countries, even protecting the four continents (the entire world), gods, dragons, humans, non-humans, grains, medicines, flowers, and fruits. It protects the Dharma teachers and those who listen to the Dharma, in order to obtain the unattached Dharani, to enter the wisdom like space, and to obtain all-knowing wisdom through one method.' 'Furthermore, good men! Because of this Dharma gate, all Buddhas enter into great compassion and wisdom. With ten dharmas, they protect each and every thing in this Buddha land, causing them to grow and not decay. Good men! All Buddhas and Bodhisattvas universally enjoy this Buddha land without any deficiency, protecting all good dharmas. Those who are born in all Buddha lands should arise with respect and reverence in this Buddha land, thinking of it as a stupa or temple, thinking of it as a great teacher. Because those who are born in this Buddha land are able to skillfully establish'
一切法故，滅除業障五逆罪故，具不善法得不愛果盡無餘故，住諸善法。善男子！此是諸佛於此佛剎大丈夫業。善男子！汝等應當恭敬受持此法，若有在家及出家人受持此法者，及信此法者，汝等應當守護此人，汝等當得利益安樂故。」
爾時，俱蘇摩幢如來，於此法門稱揚功德，說如是偈：
「凈金滿諸剎， 舍供諸如來， 不如持此經， 福德無邊量。」
爾時，勝寶蓋如來亦復如是，稱歎此經無量功德，說如是偈：
「若持金寶聚， 施與恒沙佛， 不得如此福， 如彼持經者。」
爾時，須彌峰如來亦復如是，稱歎此經無量功德，說如是偈：
「最上華聚蓋， 連布覆虛空， 普施於諸佛， 凈喜心供養。 末法欲盡時， 多諸怖畏事， 持此經福量， 諸佛不能說。」
爾時，釋迦如來亦復如是，稱揚此經無量功德，說如是偈：
「若起凈心牟尼前， 炷如須彌香油燈， 無量俱胝大劫中， 熙怡持此以供養。 復有餘人樂福德， 悕求無障解脫身， 法欲盡時以此經， 為信者說福勝彼。」
爾時，阿閦如來亦復如是，稱讚此經無量功德，說如是偈：
「若修持忍慧， 常起精進行， 禪定攝身儀， 及以廣
{ "translations": [ "現代漢語譯本：因為一切法的緣故，滅除業障和五逆罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血），具備不善之法而得到不喜愛的果報都完全沒有剩餘，安住于各種善法之中。善男子！這是諸佛在這個佛剎（指佛所教化的世界）所成就的大丈夫事業。善男子！你們應當恭敬地接受並奉持此法，如果有在家或出家之人受持此法，以及信仰此法的人，你們應當守護這些人，你們將因此得到利益和安樂。」 , "當時，俱蘇摩幢如來（Kusumadhvaja Tathagata，意為花旗如來），在這個法門中稱揚功德，說了這樣的偈頌：", "『用純凈的黃金充滿所有佛剎，用來供養諸如來，也不如受持這部經，其福德無邊無量。』", "當時，勝寶蓋如來（Ratnavyuha Tathagata，意為寶積如來）也同樣如此，稱讚這部經的無量功德，說了這樣的偈頌：", "『如果用金銀珠寶堆積如山，佈施給恒河沙數般的佛，也不如受持這部經的人的福德。』", "當時，須彌峰如來（Sumerukuta Tathagata，意為須彌頂如來）也同樣如此，稱讚這部經的無量功德，說了這樣的偈頌：", "『用最上等的華蓋，連綿不斷地覆蓋虛空，普遍佈施給諸佛，以清凈歡喜的心供養。在末法時期即將結束時，會出現許多令人恐懼的事情，而受持這部經的福德之大，諸佛都無法說盡。』", "當時，釋迦如來（Sakya Tathagata）也同樣如此，稱揚這部經的無量功德，說了這樣的偈頌：", "『如果在清凈的心中，在牟尼（Muni，指佛陀）面前，點燃像須彌山一樣高的香油燈，在無量俱胝（koti，指千萬）大劫中，歡喜地用此來供養。還有其他人喜歡福德，希望得到無障礙的解脫之身，在佛法即將滅盡時，為信仰此經的人宣說，其福德勝過前者。』", "當時，阿閦如來（Akshobhya Tathagata，意為不動如來）也同樣如此，稱讚這部經的無量功德，說了這樣的偈頌：", "『如果修持忍辱和智慧，常常發起精進的修行，以禪定來攝持身儀，以及廣大的』" ], "english_translations": [ "English version: Because of all dharmas, eliminating karmic obstacles and the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), possessing unwholesome dharmas and receiving undesirable consequences without any remainder, abiding in all wholesome dharmas. Good men! This is the great undertaking of the Buddhas in this Buddha-field (referring to the world where the Buddha teaches). Good men! You should respectfully accept and uphold this Dharma. If there are lay or monastic individuals who uphold this Dharma, and those who believe in this Dharma, you should protect these people, and you will thereby obtain benefits and peace.", "At that time, the Tathagata Kusumadhvaja (meaning 'Flower Banner Tathagata'), extolling the merits of this Dharma gate, spoke the following verse:", "'Filling all Buddha-fields with pure gold, offering it to all Tathagatas, is not comparable to upholding this sutra, whose merits are boundless and immeasurable.'", "At that time, the Tathagata Ratnavyuha (meaning 'Jewel Array Tathagata') also similarly praised the immeasurable merits of this sutra, speaking the following verse:", "'If one were to give mountains of gold and jewels to Buddhas as numerous as the sands of the Ganges, it would not equal the merit of one who upholds this sutra.'", "At that time, the Tathagata Sumerukuta (meaning 'Mount Sumeru Peak Tathagata') also similarly praised the immeasurable merits of this sutra, speaking the following verse:", "'Using the most supreme flower canopies, continuously covering the void, universally offering them to all Buddhas, with a pure and joyful mind. When the Dharma is about to end in the Dharma-ending age, many fearful things will occur, but the measure of merit from upholding this sutra cannot be fully described by all the Buddhas.'", "At that time, the Tathagata Sakya (Shakyamuni Buddha) also similarly extolled the immeasurable merits of this sutra, speaking the following verse:", "'If, with a pure mind, before the Muni (referring to the Buddha), one lights an oil lamp as tall as Mount Sumeru, and joyfully makes offerings with it for countless kotis (ten million) of great kalpas, and if there are others who desire merit and seek an unobstructed liberated body, when the Dharma is about to perish, explaining this sutra to those who believe, their merit surpasses the former.'", "At that time, the Tathagata Akshobhya (meaning 'Immovable Tathagata') also similarly praised the immeasurable merits of this sutra, speaking the following verse:", "'If one cultivates patience and wisdom, constantly engages in diligent practice, uses samadhi to control bodily conduct, and with vast'" ] }
大智。 末世斗諍時， 持此妙法印， 修忍進無等， 智慧亦無比。」
爾時，凈三昧勇力如來亦復如是，稱讚此經無量功德，說如是偈：
「開示此經法， 受持及書寫， 授與他相應， 復能常讀誦， 燒香以供養， 華鬘及上服， 所得諸功德， 無能度量者。」
爾時，無量無數諸佛世尊，稱揚此經功德利益無量無邊，既稱讚已，即告釋梵護世：「諸善男子！汝等一切受此法門，盡煩惱障一切業障。於後末世，若有眾生但聞此經，盡煩惱障一切業障。」
佛說此經已，一切世間得信善男子、天人、阿修羅、乾闥婆等，聞佛所說，歡喜奉行。
寶星陀羅尼經卷第十
【現代漢語翻譯】 現代漢語譯本 大智（Mahāprajñā）。 在末法鬥爭的時代，持有這微妙的法印，修習忍辱和精進，達到無與倫比的境界，智慧也同樣無比。
那時，凈三昧勇力如來（Viśuddhasamādhi-vīrya-tathāgata）也同樣稱讚這部經的無量功德，說了這樣的偈頌：
『開示這部經的法，受持、書寫，傳授給他人，並且能夠經常讀誦，用燒香來供養，用花鬘和上等衣服來供養，所得到的各種功德，是無法度量的。』
那時，無量無數的諸佛世尊，稱揚這部經的功德利益無量無邊，稱讚完畢后，就告訴釋梵護世（Śakra-brahma-lokapāla）說：『各位善男子！你們一切都接受這個法門，可以消除煩惱的障礙和一切業障。在後來的末世，如果有眾生僅僅聽到這部經，就能消除煩惱的障礙和一切業障。』
佛說完這部經后，一切世間得到信仰的善男子、天人、阿修羅（Asura）、乾闥婆（Gandharva）等，聽到佛所說，都歡喜地奉行。
《寶星陀羅尼經》卷第十
【English Translation】 English version Great Wisdom (Mahāprajñā). In the age of strife and contention in the latter days, holding this wondrous seal of Dharma, cultivate patience and diligence to reach an unparalleled state, and wisdom will also be incomparable.
At that time, the Tathāgata of Pure Samadhi and Courage (Viśuddhasamādhi-vīrya-tathāgata) also praised the immeasurable merits of this scripture, and spoke the following verses:
'Those who expound the Dharma of this scripture, receive and uphold it, write it down, transmit it to others, and are able to constantly recite it, offer incense as a form of worship, and offer flower garlands and fine garments, the various merits they obtain are immeasurable.'
At that time, countless Buddhas, World Honored Ones, praised the immeasurable and boundless merits and benefits of this scripture. Having praised it, they then told Śakra-brahma-lokapāla: 'All you good men! All of you receive this Dharma gate, which can eliminate the obstacles of afflictions and all karmic hindrances. In the latter days, if there are sentient beings who merely hear this scripture, they will eliminate the obstacles of afflictions and all karmic hindrances.'
After the Buddha finished speaking this scripture, all the good men, devas, asuras, gandharvas, and others in the world who had faith, hearing what the Buddha had said, joyfully practiced it.
The Tenth Scroll of the Jewel Star Dhāraṇī Sūtra