T19n0962_寶悉地成佛陀羅尼經
大正藏第 19 冊 No. 0962 寶悉地成佛陀羅尼經
No. 962
寶悉地成佛陀羅尼經
特進試鴻臚卿大興善寺沙門大廣智不空奉 詔譯
如是我聞。一時薄伽梵。在摩伽陀國清凈園白蓮池側七寶如意樹王下與金剛手等諸大菩薩及以無量大聲聞眾無數恒沙諸天龍王藥叉羅剎異類大眾前後圍繞。各禮佛足退坐一面。
爾時如來住大總持王如意寶珠轉輪秘密三摩地。從頂上肉髻中放大光明。名曰雨寶滿愿清凈除有情業障光明。放斯光明照觸十方。悉皆驚覺十方諸佛國土及諸八部大宮殿。使六變振動普雨香花無量珍寶。廣作佛事。光明中出現設利如意寶珠。而作廣大利益事業。爾時會中金剛秘密手菩薩摩訶薩。與無量百千金剛族眷屬俱。從座而起前禮佛足合掌恭敬而白佛言。唯愿世尊以大慈悲。愍念有情及與我等解釋所疑。今日如來以何因緣放大光明。及以現瑞示非常變。欲知因緣。唯愿世尊演說法要。爾時佛告金剛手菩薩言。善哉善哉。汝金剛手為欲利益諸有情故。恣問如來甚深法要。我今演說汝等諦聽。時金剛手重白佛言。唯愿如來演說秘要。我等樂聞如是三請默然而住。
佛告金剛手菩薩言。我以佛眼觀察一切諸有情類。雖在諸趣煩惱穢中。心性寶珠無有
【現代漢語翻譯】 現代漢語譯本 《寶悉地成佛陀羅尼經》
特進試鴻臚卿大興善寺沙門大廣智不空奉詔譯
如是我聞。一時，薄伽梵（Bhagavan，世尊）。在摩伽陀國（Magadha）清凈園白蓮池側七寶如意樹王下，與金剛手（Vajrapani）等諸大菩薩及以無量大聲聞眾，無數恒河沙數諸天、龍王、藥叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）等異類大眾前後圍繞。他們各自禮佛足，然後退坐在一旁。
爾時，如來住于大總持王如意寶珠轉輪秘密三摩地。從頂上肉髻中放出大光明，名為『雨寶滿愿清凈除有情業障光明』。這光明照觸十方，使十方諸佛國土及諸八部大宮殿都驚覺，發生六種震動，普遍降下香花和無量珍寶，廣作佛事。光明中出現設利如意寶珠，從而廣作利益事業。這時，會中的金剛秘密手菩薩摩訶薩（Mahasattva），與無量百千金剛族眷屬一起，從座位上站起，向前禮佛足，合掌恭敬地對佛說：『唯愿世尊以大慈悲，憐憫有情及我們，解釋我們的疑惑。今日如來以何因緣放出大光明，以及顯現瑞相，示現非常之變？我們想知道其中的因緣，唯愿世尊演說法要。』這時，佛告訴金剛手菩薩說：『善哉善哉！你金剛手爲了利益諸有情，恣意詢問如來甚深法要。我今演說，你們仔細聽。』這時，金剛手菩薩再次對佛說：『唯愿如來演說秘要，我們樂於聽聞。』這樣三請之後，便默然而住。
佛告訴金剛手菩薩說：『我以佛眼觀察一切諸有情類，雖然身處諸趣煩惱穢中，但心性寶珠卻沒有……』
【English Translation】 English version The Dharani Sutra of Accomplishing Buddhahood by the Jewel of Perfect Siddhi
Translated by the Great Master of Wisdom, Bukong (Amoghavajra), a Shramana (Buddhist monk) of Daxingshan Temple, holding the title of Special Advanced Official of the Honglu Court, under Imperial Decree
Thus have I heard. At one time, the Bhagavan (World-Honored One) was in the Magadha (Kingdom of Magadha) country, in the pure garden by the White Lotus Pond, under the Seven-Jeweled Wish-Fulfilling Tree King, together with Vajrapani (Diamond Hand) and other great Bodhisattvas, as well as countless great Shravakas (Voice-Hearers), and innumerable Ganges-sand-like numbers of Devas (gods), Naga Kings (dragon kings), Yakshas (Yaksha, a type of spirit), Rakshasas (Rakshasa, a type of demon), and other diverse beings, surrounded before and behind. Each of them paid homage to the Buddha's feet and then retreated to sit on one side.
At that time, the Tathagata (Thus Come One) dwelt in the Samadhi (state of meditative absorption) of the Great Dharani King, the Wish-Fulfilling Jewel Turning Wheel Secret. From the urna (a tuft of white hair between the eyebrows) on the crown of his head, he emitted great light, named 'Rain of Jewels Fulfilling Wishes, Purifying and Removing Sentient Beings' Karmic Obstacles Light.' This light illuminated the ten directions, causing all the Buddha lands in the ten directions and the great palaces of the eight classes of beings to awaken, producing six kinds of vibrations, universally raining fragrant flowers and immeasurable treasures, extensively performing Buddha-deeds. Within the light appeared a Sharira (relic) Wish-Fulfilling Jewel, thereby extensively performing beneficial activities. At this time, Vajra Secret Hand Bodhisattva Mahasattva (Great Being), together with immeasurable hundreds of thousands of Vajra family members, arose from their seats, stepped forward to pay homage to the Buddha's feet, and with palms joined respectfully said to the Buddha: 'May the World-Honored One, with great compassion, have mercy on sentient beings and us, and explain our doubts. Today, for what reason does the Tathagata emit great light, and manifest auspicious signs, showing extraordinary changes? We wish to know the cause and conditions, may the World-Honored One expound the Dharma essence.' At this time, the Buddha told Vajrapani Bodhisattva: 'Excellent, excellent! You, Vajrapani, for the sake of benefiting all sentient beings, freely ask the Tathagata about the profound Dharma essence. I will now expound it, you all listen carefully.' At this time, Vajrapani again said to the Buddha: 'May the Tathagata expound the secret essence, we are delighted to hear it.' After requesting in this way three times, he remained silent.
The Buddha told Vajrapani Bodhisattva: 'I, with my Buddha-eye, observe all sentient beings, although they are in the defilements of the various realms, the jewel of their mind-nature is without...'
污染。德利具足如我無異。然諸有情不知苦因不證樂果。常沒苦海無有出期。是故如來出金剛凈界。而入穢惡胎藏世界。演說法要利樂有情。滅罪生福降伏魔王。成就佛身還住涅槃。畢竟平等無所不至。是故如來。今日住如意寶珠王三摩地。說是清凈平等理趣深義法要究竟寶印。
爾時如來說是法時。一切大眾證得無生甚深法忍。並證如意寶珠光明三昧。同等無有次位差別。猶如乳水。爾時金剛手菩薩。以伽陀贊曰。
善哉善哉大導師 放光利益諸有情 善哉善哉大調御 雨寶利益諸有情 善哉善哉大丈夫 演說秘密利群生 善哉世尊大師子 啖食一切諸惡魔 善哉世尊大龍王 起大雲雨潤世間 唯愿大日遍照尊 開示般若入阿字
爾時金剛手菩薩說是偈已。右手所持五峰金剛擲于空中還住手中。歸住本座而觀佛意。目不暫舍。爾時佛告金剛手及虛空藏等大菩薩言。一切有情與諸如來同俱一法平等法身。更無別體。亦無別心。事理平等猶如虛空常住一相無有差別。然諸眾生深著邪見。因緣諸法不捨妄念起分別相。不知如來萬德光明堅固設利。常住有情一念心中。清凈白蓮猶如滿月。故常生六趣貧窮下賤。不親善友不近智人。造作惡業漂流生死。不得悉地無有出期。是故我今為
【現代漢語翻譯】 現代漢語譯本： 『污染。』（指被煩惱和業力所染污的狀態）具有所有功德，與我（如來）沒有區別。然而，眾生不知道痛苦的原因，也不證得快樂的結果，常常沉沒在苦海中，沒有脫離的期限。因此，如來從金剛凈界（Vajra-śuddha-dhātu，指清凈的佛土）出現，進入污穢的胎藏世界（Garbhadhātu-loka，指充滿煩惱和痛苦的世間），演說佛法要義，利益眾生，滅除罪業，增長福德，降伏魔王，成就佛身，最終安住于涅槃（Nirvana，指解脫的境界）。畢竟是平等無礙，無所不至的。所以如來今天安住在如意寶珠王三摩地（Cintāmaṇi-rāja-samādhi，指一種禪定狀態），宣說這清凈平等、理趣深刻的法要，這是究竟的寶印（Mahāmudrā，指最高的證悟）。
當時，如來說此法時，一切大眾證得了無生甚深法忍（anutpattika-dharma-kṣānti，指對諸法不生不滅的深刻體悟），並且證得了如意寶珠光明三昧（Cintāmaṇi-prabha-samādhi，指一種光明禪定），平等無有先後差別，猶如乳水交融。當時，金剛手菩薩（Vajrapāṇi，指一位重要的菩薩）用偈頌讚嘆說：
『太好了！太好了！偉大的導師， 放射光明利益一切眾生。 太好了！太好了！偉大的調御者， 降下寶雨利益一切眾生。 太好了！太好了！偉丈夫， 演說秘密教義利益眾生。 太好了！世尊，大師子， 吞噬一切諸惡魔。 太好了！世尊，大龍王， 興起大云降雨滋潤世間。 唯愿大日遍照尊（Mahāvairocana，指大日如來）， 開示般若（Prajna，指智慧）進入阿字（A字，指梵文字母，象徵宇宙的本源）。』
當時，金剛手菩薩說完這偈頌后，右手所持的五峰金剛杵（Vajra，指一種法器）拋向空中，又回到手中，回到本座，觀察佛的意旨，眼睛片刻不離。當時，佛告訴金剛手菩薩以及虛空藏菩薩（Ākāśagarbha，指一位重要的菩薩）等大菩薩說：『一切眾生與諸如來共同具有一種法性，是平等的法身（Dharmakāya，指佛的法性之身），更沒有其他的個體，也沒有其他的心。事相和理體是平等的，猶如虛空一樣，常住一相，沒有差別。然而，眾生深深執著于邪見，因緣諸法，不捨棄妄念，生起分別之相，不知道如來的萬德光明堅固舍利（Śarīra，指佛的遺骨或象徵物），常住在眾生一念心中，清凈白蓮猶如滿月。所以常常生於六道（指天、人、阿修羅、地獄、餓鬼、畜生），貧窮困苦，不親近善友，不接近有智慧的人，造作惡業，漂流於生死輪迴中，不能得到悉地（Siddhi，指成就），沒有脫離的期限。因此，我現在爲了』
English version: 'Pollution.' (referring to the state of being defiled by afflictions and karma) possesses all virtues and is no different from me (the Tathagata). However, sentient beings do not know the cause of suffering, nor do they attain the result of happiness. They are constantly submerged in the sea of suffering, with no prospect of escape. Therefore, the Tathagata emerges from the Vajra-śuddha-dhātu (referring to the pure Buddha-field) and enters the defiled Garbhadhātu-loka (referring to the world full of afflictions and suffering), expounding the essential Dharma to benefit sentient beings, eradicating sins, increasing merit, subduing the demon kings, accomplishing the Buddha-body, and ultimately abiding in Nirvana (referring to the state of liberation). Ultimately, it is equal and unobstructed, reaching everywhere. Therefore, the Tathagata today abides in the Cintāmaṇi-rāja-samādhi (referring to a state of meditative concentration), proclaiming this pure, equal, and profoundly meaningful Dharma, which is the ultimate Mahāmudrā (referring to the highest realization).
At that time, when the Tathagata spoke this Dharma, all the assembly attained the anutpattika-dharma-kṣānti (referring to the profound realization of the non-arising and non-ceasing of all dharmas), and also attained the Cintāmaṇi-prabha-samādhi (referring to a luminous meditative concentration), equally without any order or distinction, like milk and water blending together. At that time, Vajrapāṇi Bodhisattva (referring to an important Bodhisattva) praised with a gatha:
'Excellent! Excellent! Great Teacher, Emitting light to benefit all sentient beings. Excellent! Excellent! Great Tamer, Raining down treasures to benefit all sentient beings. Excellent! Excellent! Great Hero, Expounding secret teachings to benefit beings. Excellent! World-Honored One, Great Lion, Devouring all evil demons. Excellent! World-Honored One, Great Dragon King, Raising great clouds and raining to moisten the world. May the Mahāvairocana (referring to the Great Sun Tathagata), Reveal Prajna (referring to wisdom) to enter the A-syllable (referring to the Sanskrit letter, symbolizing the origin of the universe).'
At that time, after Vajrapāṇi Bodhisattva spoke this verse, he threw the five-pronged Vajra (referring to a ritual implement) held in his right hand into the air, and it returned to his hand. He returned to his seat, observing the Buddha's intention, his eyes not leaving for a moment. At that time, the Buddha said to Vajrapāṇi Bodhisattva and Ākāśagarbha Bodhisattva (referring to an important Bodhisattva) and other great Bodhisattvas: 'All sentient beings and all Tathagatas share one Dharma-nature, which is the equal Dharmakāya (referring to the Dharma-body of the Buddha), and there is no other individual, nor is there another mind. Phenomena and principle are equal, like space, constantly abiding in one aspect, without difference. However, sentient beings are deeply attached to wrong views, conditioned dharmas, not abandoning deluded thoughts, giving rise to discriminating appearances, not knowing that the Tathagata's myriad virtues, luminous and solid Śarīra (referring to the relics or symbols of the Buddha), constantly abide in the one thought-moment of sentient beings, a pure white lotus like a full moon. Therefore, they are constantly born in the six realms (referring to gods, humans, asuras, hell-beings, hungry ghosts, and animals), poor and distressed, not befriending good friends, not approaching wise people, creating evil karma, drifting in the cycle of birth and death, unable to attain Siddhi (referring to accomplishment), with no prospect of escape. Therefore, I am now for'
【English Translation】 Modern Chinese translation: 'Pollution.' (referring to the state of being defiled by afflictions and karma) possesses all virtues and is no different from me (the Tathagata). However, sentient beings do not know the cause of suffering, nor do they attain the result of happiness. They are constantly submerged in the sea of suffering, with no prospect of escape. Therefore, the Tathagata emerges from the Vajra-śuddha-dhātu (referring to the pure Buddha-field) and enters the defiled Garbhadhātu-loka (referring to the world full of afflictions and suffering), expounding the essential Dharma to benefit sentient beings, eradicating sins, increasing merit, subduing the demon kings, accomplishing the Buddha-body, and ultimately abiding in Nirvana (referring to the state of liberation). Ultimately, it is equal and unobstructed, reaching everywhere. Therefore, the Tathagata today abides in the Cintāmaṇi-rāja-samādhi (referring to a state of meditative concentration), proclaiming this pure, equal, and profoundly meaningful Dharma, which is the ultimate Mahāmudrā (referring to the highest realization).
At that time, when the Tathagata spoke this Dharma, all the assembly attained the anutpattika-dharma-kṣānti (referring to the profound realization of the non-arising and non-ceasing of all dharmas), and also attained the Cintāmaṇi-prabha-samādhi (referring to a luminous meditative concentration), equally without any order or distinction, like milk and water blending together. At that time, Vajrapāṇi Bodhisattva (referring to an important Bodhisattva) praised with a gatha:
'Excellent! Excellent! Great Teacher, Emitting light to benefit all sentient beings. Excellent! Excellent! Great Tamer, Raining down treasures to benefit all sentient beings. Excellent! Excellent! Great Hero, Expounding secret teachings to benefit beings. Excellent! World-Honored One, Great Lion, Devouring all evil demons. Excellent! World-Honored One, Great Dragon King, Raising great clouds and raining to moisten the world. May the Mahāvairocana (referring to the Great Sun Tathagata), Reveal Prajna (referring to wisdom) to enter the A-syllable (referring to the Sanskrit letter, symbolizing the origin of the universe).'
At that time, after Vajrapāṇi Bodhisattva spoke this verse, he threw the five-pronged Vajra (referring to a ritual implement) held in his right hand into the air, and it returned to his hand. He returned to his seat, observing the Buddha's intention, his eyes not leaving for a moment. At that time, the Buddha said to Vajrapāṇi Bodhisattva and Ākāśagarbha Bodhisattva (referring to an important Bodhisattva) and other great Bodhisattvas: 'All sentient beings and all Tathagatas share one Dharma-nature, which is the equal Dharmakāya (referring to the Dharma-body of the Buddha), and there is no other individual, nor is there another mind. Phenomena and principle are equal, like space, constantly abiding in one aspect, without difference. However, sentient beings are deeply attached to wrong views, conditioned dharmas, not abandoning deluded thoughts, giving rise to discriminating appearances, not knowing that the Tathagata's myriad virtues, luminous and solid Śarīra (referring to the relics or symbols of the Buddha), constantly abide in the one thought-moment of sentient beings, a pure white lotus like a full moon. Therefore, they are constantly born in the six realms (referring to gods, humans, asuras, hell-beings, hungry ghosts, and animals), poor and distressed, not befriending good friends, not approaching wise people, creating evil karma, drifting in the cycle of birth and death, unable to attain Siddhi (referring to accomplishment), with no prospect of escape. Therefore, I am now for'
度彼有情故。說大寶陀羅尼名曰法身馱都如意寶珠甘露藥王金剛精進常住真如寶王大印。則末法世中於南閻浮提。若有善男子善女人。得佛設利乃至一粒分散一分信受受持。當知是人是佛設利真是佛子。即是法身釋迦牟尼如來常住之體。是人即名大毗盧遮那。亦名救世大阿阇梨耶。持佛設利誦此真言。即得如是名號。即名大智慧。善巧薩埵。若有人天一切大眾。若持此咒思惟佛性禮敬設利者。消滅一切四重五逆謗法等。一切重罪一時消滅一切吉祥悉多成辦。若有善男子及以女人。信心勇猛不懈怠。心思念佛性觀察理趣消業成善。常憶諷誦持念。咒咀短壽怨害一時斷滅。猶如劫火焚燒乾草無有遺余。若有眾生慳貪業故生貧乏家。多病痟衰造罪背善。應隨地獄及諸難處。是人懺悔先世惡業。歸依三寶敬信馱都。歸命本覺寶珠設利。即作方便莊嚴道場。勸請十方諸佛如來金剛藏身。不散全身碎身化身一切設利。辦備香花消罪生福。何況依法結印誦咒觀念自性。心中常住如來大威德設利。一切悉地即得成就。雖不入大曼陀羅灌頂壇場。得入福智平等三昧耶。受得諸佛許可法門甚深秘密大灌頂法。即時證得佛性智海大龍王印。
復告金剛手言。未來世中於南閻浮提。所有極重惡人及以惡畜。于命終時遇得有大度量深智上慧
【現代漢語翻譯】 現代漢語譯本：爲了度化那些有情眾生，宣說了名為『法身馱都（Dhatu，舍利）如意寶珠甘露藥王金剛精進常住真如寶王大印』的大寶陀羅尼。在末法時代，于南閻浮提（Jambudvipa，我們所居住的這個世界），若有善男子、善女人，得到佛舍利（Sarira，佛陀的遺骨或遺物），哪怕只是一粒，分散的一小部分，能夠信受奉持，應當知道這個人就是佛舍利，是真正的佛子。他就是法身釋迦牟尼（Sakyamuni）如來常住之體。這個人就被稱為大毗盧遮那（Mahavairocana），也稱為救世大阿阇梨耶（Acarya，導師）。持佛舍利，誦此真言，就能得到這樣的名號，即名為大智慧、善巧薩埵（Sattva，菩薩）。若有人天一切大眾，若持此咒，思惟佛性，禮敬舍利，就能消滅一切四重罪（殺父、殺母、殺阿羅漢、破和合僧）、五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、謗法等一切重罪，一時消滅，一切吉祥悉皆成就。若有善男子以及女人，信心勇猛不懈怠，心思念佛性，觀察理趣，消業成善，常憶念諷誦持念，咒詛、短壽、怨害一時斷滅，猶如劫火焚燒乾草，沒有遺留。若有眾生因為慳貪的業力，生於貧乏之家，多病衰弱，造罪背離善良，應當墮入地獄及各種苦難之處。這個人如果懺悔前世的惡業，歸依三寶，敬信馱都（Dhatu，舍利），歸命本覺寶珠舍利，就應方便莊嚴道場，勸請十方諸佛如來金剛藏身，不散全身舍利、碎身舍利、化身舍利一切舍利，辦備香花，消除罪業，增長福德。何況依法結印誦咒，觀念自性，心中常住如來大威德舍利，一切悉地（Siddhi，成就）即得成就。即使不進入大曼陀羅（Mandala，壇城）灌頂壇場，也能進入福智平等三昧耶（Samaya，誓約），接受諸佛許可的法門，甚深秘密大灌頂法，即時證得佛性智海大龍王印。 復又告訴金剛手（Vajrapani）菩薩說：『未來世中，于南閻浮提（Jambudvipa，我們所居住的這個世界），所有極重惡人以及惡畜，在命終時，如果遇到有大度量、深智、上慧
【English Translation】 English version: For the sake of delivering those sentient beings, the Great Treasure Dharani named 'Dharmakaya Dhatu (Sarira) Cintamani (Wish-fulfilling Jewel) Amrita Medicine King Vajra (Diamond) Perseverance Constant True Thusness Jewel King Great Seal' is spoken. In the degenerate age, in Jambudvipa (the world we live in), if there are good men and good women who obtain the Buddha's Sarira (relics of the Buddha), even if it is only a grain, a small divided portion, and they can believe and uphold it, they should know that this person is the Buddha's Sarira, a true child of the Buddha. He is the Dharmakaya (body of the Dharma) of Sakyamuni (the Buddha) Tathagata (Thus Come One), the constant essence. This person is called Mahavairocana (the Great Illuminator), and also called the Savior Great Acarya (teacher). Holding the Buddha's Sarira and reciting this mantra, one can obtain such titles, namely, Great Wisdom, Skillful Sattva (Bodhisattva). If there are humans, devas (gods), and all the masses, if they hold this mantra, contemplate the Buddha-nature, and pay homage to the Sarira, they can eliminate all the four grave offenses (killing father, killing mother, killing an Arhat, disrupting the Sangha), the five rebellious acts (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), slandering the Dharma, and all other grave offenses, all at once, and all auspiciousness will be accomplished. If there are good men and women who are courageous in faith and not懈怠(lazy), who think of the Buddha-nature, observe the principles, eliminate karma and create goodness, and constantly remember, recite, and uphold the mantra, curses, short life, and vengeful harm will be cut off at once, like a kalpa (aeon) fire burning dry grass, leaving nothing behind. If there are sentient beings who, due to the karma of stinginess, are born into poor families, are often sick and weak, create sins and turn away from goodness, and should fall into hell and various difficult places, if this person repents of past evil karma, takes refuge in the Three Jewels, and reverently believes in the Dhatu (Sarira), taking refuge in the Sarira of the Primordial Awareness Jewel, then they should conveniently adorn the Bodhimanda (place of enlightenment), invite the Vajra (Diamond) body of all the Buddhas and Tathagatas (Thus Come Ones) of the ten directions, the Sarira of the non-scattered whole body, the Sarira of the broken body, and the Sarira of the manifested body, prepare incense and flowers, eliminate sins, and increase blessings. How much more so if one forms mudras (hand gestures) according to the Dharma, recites mantras, contemplates one's own nature, and constantly dwells in the heart with the great majestic Sarira of the Tathagata (Thus Come One), all Siddhis (accomplishments) will be achieved immediately. Even if one does not enter the great Mandala (sacred enclosure) Abhisheka (initiation) altar, one can enter the Samaya (vow) of equal bliss and wisdom, receive the Dharma doors permitted by the Buddhas, the profound and secret great Abhisheka (initiation) Dharma, and immediately attain the Great Dragon King Seal of the Buddha-nature Wisdom Sea. Furthermore, the Vajrapani (thunderbolt-bearing) Bodhisattva was told: 'In the future, in Jambudvipa (the world we live in), all extremely evil people and evil animals, at the time of death, if they encounter great tolerance, deep wisdom, and supreme intelligence
。具大慈悲救世大智菩薩。救世大智尊者。急取設利所在之處。殿堂塔下之土。汲於凈水洗此凈土。灌其惡人等類口中及灑頂上。其人臨命終時。惱亂皆息善住正念。漸生慚愧棄捨生死。發往生意當得往生。速證法身之位。若有比丘及四輩弟子。于末法中法欲滅時。一切有情慾得成就大悉地法。依前法要造作塔婆。其量大小隨力所辦。金銀水精及土木安置佛骨。若薄福者不得設利者。以金銀銅鐵摩尼海寶。牛王鹿王真珠馬腦。靈石奇木如芥子許。號曰馱都安置塔婆及寶篋箱。其數六粒乃至七粒以為最上數。乃至一粒以為最下數。禮拜供養頓雨七寶如雨盛降。四種大法三種悉地一時圓滿。善男子等汝等當知如來設利即是無上世間難有。諸菩薩等亦難值遇。何況世間諸凡夫類。此佛設利即是無相摩尼。即是真性如意寶珠。即是秘密大精進也。十方佛土所有莊嚴之寶。如意幢幡摩尼瓔珞。珠簾玉床真珠天蓋。七寶屏風眾彩臥具。如是妙物等類。最勝珍寶不能為價。亦復無器得置。是故此經中說。用團圓之物。可置設利。如汝心形如佛心形。汝心佛心互相置故。汝體佛體相互融故。既相互融性即非二佛身。設利可如是持。亦可安置五輪塔中。亦可安置多寶塔中。亦可安置三股塔中。亦可安置五股塔中。亦可安置獨股塔中。同前
【現代漢語翻譯】 現代漢語譯本： 具大慈悲救世大智的菩薩，救世大智尊者，迅速取來舍利（佛陀或高僧火化后的遺物）所在之處，殿堂或塔下的泥土，用乾淨的水洗凈這些泥土，然後將凈土水灌入那些惡人的口中，並灑在他們的頭頂上。這樣，那人在臨終時，所有的煩惱都會平息，能夠安住于正念。他們會逐漸產生慚愧之心，捨棄對生死的執著，發起往生西方的願望，從而能夠往生，迅速證得法身之位。 如果有比丘以及四輩弟子（比丘、比丘尼、優婆塞、優婆夷），在末法時期，佛法將要滅亡的時候，一切眾生想要成就大悉地法（偉大的成就），可以依照前面的方法建造塔婆（佛塔）。塔的大小可以根據自己的能力來決定。在塔中安置金銀、水晶以及土木製作的佛骨舍利。如果福報淺薄的人無法得到舍利，可以用金銀銅鐵、摩尼（寶珠）、海寶、牛王（牛黃）、鹿王（鹿角）、真珠、瑪瑙、靈石、奇木等，像芥菜籽一樣大小，稱之為馱都（舍利），安置在塔婆以及寶篋箱中。數量可以是六粒乃至七粒，這是最上的數量；乃至一粒，這是最下的數量。禮拜供養這些舍利，就會像下雨一樣降下七寶。四種大法（息災、增益、敬愛、降伏）和三種悉地（下品悉地、中品悉地、上品悉地）一時圓滿。 善男子們，你們應當知道，如來的舍利是無上世間難得之物，諸位菩薩等尚且難以值遇，更何況世間的凡夫俗子。這佛舍利就是無相摩尼（如意寶珠），就是真性如意寶珠，就是秘密大精進。十方佛土所有莊嚴的寶物，如意幢幡、摩尼瓔珞、珠簾玉床、真珠天蓋、七寶屏風、各種顏色的臥具，像這樣的美好事物，最殊勝的珍寶都無法衡量它的價值，也沒有容器可以盛放它。因此，這部經中說，可以用團圓之物來放置舍利，就像你的心形如同佛的心形，你的心和佛的心互相放置，你的身體和佛的身體相互融合，既然相互融合，自性就不是二元對立的。佛身舍利可以這樣持有，也可以安置在五輪塔中，也可以安置在多寶塔中，也可以安置在三股塔中，也可以安置在五股塔中，也可以安置在獨股塔中，方法與前面相同。
【English Translation】 English version: The Bodhisattva of great compassion and wisdom who saves the world, the venerable savior of great wisdom, quickly retrieves the soil from the place where the Sharira (relics of the Buddha or a highly realized monk after cremation) is located, from under the halls or pagodas. He cleanses this pure soil with pure water, then pours the purified water into the mouths of those wicked people and sprinkles it on their heads. In this way, when that person is about to die, all afflictions will cease, and they will be able to abide in right mindfulness. They will gradually develop a sense of shame, abandon their attachment to birth and death, and generate the aspiration to be reborn in the Pure Land, thereby achieving rebirth and quickly attaining the state of Dharmakaya (the body of truth). If there are Bhikshus (monks) and the fourfold assembly (Bhikshus, Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees)), in the Dharma-ending age when the Dharma is about to perish, and all sentient beings wish to attain the great Siddhi Dharma (great accomplishment), they can construct a Stupa (pagoda) according to the aforementioned method. The size of the Stupa can be determined according to one's ability. Place Buddha's bone Sharira made of gold, silver, crystal, and wood in the Stupa. If those with shallow blessings cannot obtain Sharira, they can use gold, silver, copper, iron, Mani (jewels), sea treasures, Niu Huang (bezoar), deer antlers, pearls, agate, spiritual stones, and rare woods, as small as mustard seeds, called Dhatu (relics), and place them in the Stupa and treasure box. The number can be six or even seven, which is the highest number; or even one, which is the lowest number. If you worship and make offerings to these Sharira, seven treasures will rain down like a heavy rain. The four great Dharmas (pacifying, increasing, magnetizing, and subduing) and the three Siddhis (lower Siddhi, middle Siddhi, and upper Siddhi) will be fulfilled at once. Good men, you should know that the Tathagata's Sharira is an unsurpassed and rare object in the world, difficult even for Bodhisattvas to encounter, let alone ordinary beings in the world. This Buddha Sharira is the formless Mani (wish-fulfilling jewel), the true nature wish-fulfilling jewel, and the secret great diligence. All the adorned treasures in the Buddha lands of the ten directions, such as wish-fulfilling banners, Mani necklaces, pearl curtains and jade beds, pearl canopies, seven-treasure screens, and various colored bedding, such beautiful things and the most precious treasures cannot measure its value, nor is there a container that can hold it. Therefore, this Sutra says that round objects can be used to place the Sharira, just as the shape of your heart is like the shape of the Buddha's heart, your heart and the Buddha's heart are placed together, and your body and the Buddha's body are fused together. Since they are fused together, the nature is not dualistic. The Buddha's Sharira can be held in this way, or it can be placed in a five-wheel Stupa, or in a Many Treasures Stupa, or in a three-pronged Stupa, or in a five-pronged Stupa, or in a single-pronged Stupa, using the same method as before.
置物互融。不異證位平等若比丘比丘尼優婆塞優婆夷四部眾等。得受持佛設利乃至一粒分散一分。常行恭敬常帶者。此人所到之處。悉成金剛界大曼荼羅。所親近一切之物。皆成四種法身之體。若近男近女若近牛若近馬。若近狗若近貓。若近一切飛鳥禽走獸蟲蛛畜生等有情類。悉令當生即入菩提初門。令得菩薩初位。爾時世尊即說馱都根本陀羅尼曰。
oṃ sa rva ta thā ga ta u ṣṇī ṣā 唵 薩 縳 怛 他 蘗 多 塢 瑟抳(二合) 沙(二) dhā tu mu dra ṇi sa rva ta thā ga 馱 都 畝 陀羅(二合) 抳(三) 薩 嚩 怛 他 蘗 taṃ sa dhā tu vi bhu si tā dhi ṣṭi 單(四) 沙 馱 睹 尾 補 悉 多(引)(五) 地 瑟知 te jaḥ hūṃ vaṃ hoḥ hūṃ hūṃ svā 底(六) [茍*茍] 吽 鑁 斛(七) 吽(牛鳴音) 吽(八) 娑婆(二合) hā 訶(九)
佛告金剛藥叉菩薩言。若諸有情慾見十方諸佛大菩薩者。欲求最勝悉地者。
【現代漢語翻譯】 現代漢語譯本： 置物互融：如果比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）四部眾等，能夠受持佛舍利，哪怕只是一粒，或者分散的一小部分，並且經常恭敬地隨身攜帶，那麼這個人所到的地方，都會變成金剛界大曼荼羅（vajradhatu-mandala，金剛界壇城）。 所有親近的物品，都會變成四種法身（catur-dharma-kaya，佛的四種身）的本體。如果親近男人、女人，或者親近牛、馬，或者親近狗、貓，或者親近一切飛鳥、禽、走獸、蟲、蛛、畜生等有情眾生，都能使它們在當生立即進入菩提（bodhi，覺悟）的初門，獲得菩薩（bodhisattva，菩薩）的初位。當時，世尊（bhagavan，佛）就說了馱都根本陀羅尼（dhatu-muladharani，法界真言）如下： 唵（om）薩（sarva）縳（ta）怛（tha）他（gata）蘗（u）多（sni）塢（sa）瑟抳（dha）（二合）沙（tu）(2) 馱（mu）都（dra）畝（ni）陀羅（sa）（二合）抳（rva）(3) 薩（ta）嚩（tha）怛（ga）他（tam）蘗(4) 單（sa）沙（dha）馱（tu）睹（vi）尾（bhu）補（si）悉（ta）多（dhi）（引）(5) 地（te）瑟知（jah）底(6) [茍*茍]（hum）吽（vam）鑁（hoh）斛(7) 吽（hum）（牛鳴音）吽(8) 娑婆（sva）（二合）訶(9) 佛告訴金剛藥叉菩薩（vajra-yaksa-bodhisattva，金剛藥叉菩薩）說：『如果各種有情眾生想要見到十方諸佛大菩薩，想要尋求最殊勝的成就，』
【English Translation】 English version: The interpenetration of objects: If bhiksus (male monastics), bhiksunis (female monastics), upasakas (male lay practitioners), upasikas (female lay practitioners), the fourfold assembly, etc., can receive and uphold the Buddha's sarira (relics), even if it is just a grain or a small divided portion, and constantly carry it with reverence, then the place where this person goes will become the Vajradhatu-mandala (diamond realm mandala). All things that are close to it will become the embodiment of the four dharma-kayas (four bodies of the Buddha). If they are close to men, women, or close to cows, horses, or close to dogs, cats, or close to all flying birds, fowl, running beasts, insects, spiders, livestock, and other sentient beings, they can cause them to immediately enter the first gate of bodhi (enlightenment) in this life and attain the initial position of a bodhisattva (enlightenment being). At that time, the Bhagavan (World-Honored One) spoke the Dhatu-muladharani (root mantra of the element) as follows: om sarva ta tha ga ta u ṣṇī ṣā (2) dhā tu mu dra ṇi (3) sa rva ta tha ga taṃ (4) sa dhā tu vi bhu si tā dhi ṣṭi (5) te jaḥ hūṃ vaṃ hoḥ (7) hūṃ hūṃ svā hā (9) The Buddha told Vajra-yaksa-bodhisattva (Vajra Yaksha Bodhisattva), 'If sentient beings want to see the Buddhas and great bodhisattvas of the ten directions, and want to seek the most supreme siddhi (accomplishment),'
對設利塔結如來大缽印。可誦真言二萬三千遍。必得見我常住全身。一切悉地決定成就不作小疑。則其印相者二輪相重以右手安左掌上。二空端相拄。是名法身大缽印。亦名寶篋金剛印。
複次有神咒名如意寶珠滿願心陀羅尼。能成一切事業。一切心中所念無不成就。唯除不信不至心者輕法要者。即說咒曰。
oṃ ci nta ma ṇi ra tna va ki ye 唵 振 多 摩 抳 阿啰 怛那 縳(引) 枳 曳 na na mo śa ti ka ra hūṃ hūṃ svā hā 娜 曩 謨 扇 底 迦 羅 吽 吽 娑婆 訶
若有人誦此真言二遍三遍乃至七遍。一切罪滅一切福生。日日常誦二十一遍。必得諸佛真身設利。大海龍王收藏。七佛頂輪王設利。神變寶珠。無上悉地皆能成就。
復有神咒名秘密真性如意珠印。若能持誦者無始業障速得消滅。無量福智不求自得。降伏魔怨即脫生死。一切悉地無不成就。其印相者。二手寶蓮合掌。二頭寶形二大並立。此名真性摩尼寶印。亦名大精進峰如來頂珠印。即說神咒曰。
oṃ ci nta ma ṇi dhā tu hū
【現代漢語翻譯】 現代漢語譯本： 對於設利塔結如來（Śarīra Tathāgata，指佛陀的舍利身）的大缽印，如果能夠誦持真言二萬三千遍，必定能夠見到我的常住全身（指佛陀的法身）。一切悉地（Siddhi，成就）必定成就，不要產生絲毫懷疑。這個印相是：兩個輪（指雙手）相重疊，將右手安放在左手掌上，兩個空（指雙手的中指）的指端相互抵住。這被稱為法身大缽印，也稱為寶篋金剛印。 再次，有一個神咒，名為如意寶珠滿願心陀羅尼（Cintāmaṇi Ratna Pūrana Hṛdaya Dhāraṇī），能夠成就一切事業，一切心中所想的都能實現，唯獨不包括不相信、不至誠的人，以及輕視佛法要義的人。現在宣說這個咒語： 唵(oṃ) 振(ci) 多(nta) 摩(ma) 抳(ṇi) 阿啰(ra) 怛那(tna) 縳(va) 枳(ki) 曳(ye) 娜(na) 曩(na) 謨(mo) 扇(śa) 底(ti) 迦(ka) 羅(ra) 吽(hūṃ) 吽(hūṃ) 娑婆(svā) 訶(hā) 如果有人誦持這個真言兩遍、三遍，乃至七遍，一切罪業都會消滅，一切福德都會產生。每天都誦持二十一遍，必定能夠得到諸佛的真身舍利（Śarīra），被大海龍王收藏的七佛頂輪王舍利（Śarīra），神變寶珠，以及無上的悉地（Siddhi），都能夠成就。 再次，有一個神咒，名為秘密真性如意珠印。如果能夠受持讀誦，無始以來的業障能夠迅速消滅，無量的福德和智慧不用追求就能自然獲得，降伏魔怨，立即脫離生死輪迴。一切悉地（Siddhi）沒有不能成就的。這個印相是：雙手寶蓮合掌，兩個頭（指食指）呈現寶珠的形狀，兩個大（指拇指）並排豎立。這被稱為真性摩尼寶印，也稱為大精進峰如來頂珠印。現在宣說這個神咒： 唵(oṃ) 振(ci) 多(nta) 摩(ma) 抳(ṇi) 馱(dhā) 都(tu) 吽(hūṃ)
【English Translation】 English version: Regarding the Great Bowl Mudrā of the Śarīra Tathāgata (Śarīra Tathāgata, referring to the relic body of the Buddha), if one can recite the mantra twenty-three thousand times, one will surely see my constantly abiding whole body (referring to the Dharma body of the Buddha). All Siddhis (Siddhi, accomplishments) will definitely be achieved, without any doubt. This mudrā is: two wheels (referring to the hands) overlapping each other, with the right hand placed on the left palm, and the tips of the two voids (referring to the middle fingers of both hands) touching each other. This is called the Dharma Body Great Bowl Mudrā, also known as the Jewel Casket Vajra Mudrā. Furthermore, there is a divine mantra called the Cintāmaṇi Ratna Pūrana Hṛdaya Dhāraṇī (Cintāmaṇi Ratna Pūrana Hṛdaya Dhāraṇī), which can accomplish all endeavors, and everything desired in the heart will be fulfilled, except for those who do not believe, are not sincere, and those who despise the essence of the Dharma. Now, I will speak this mantra: oṃ ci nta ma ṇi ra tna va ki ye na na mo śa ti ka ra hūṃ hūṃ svā hā If someone recites this mantra two times, three times, or even seven times, all sins will be extinguished, and all blessings will arise. If one recites it twenty-one times every day, one will surely obtain the Śarīra (Śarīra) of the true body of all Buddhas, the Śarīra of the Seven Buddha Crown Wheel Kings collected by the Dragon King of the Great Ocean, the miraculous transformation jewel, and all supreme Siddhis (Siddhi) can be achieved. Furthermore, there is a divine mantra called the Secret True Nature Cintāmaṇi Mudrā. If one can uphold and recite it, beginningless karmic obstacles will be quickly eliminated, and immeasurable blessings and wisdom will be obtained without seeking. Subduing demons and enemies, one will immediately escape from the cycle of birth and death. All Siddhis (Siddhi) will be accomplished without exception. This mudrā is: the two hands in a lotus-shaped añjali mudrā, the two heads (referring to the index fingers) in the shape of jewels, and the two greats (referring to the thumbs) standing side by side. This is called the True Nature Maṇi Jewel Mudrā, also known as the Great Diligence Peak Tathāgata Crown Jewel Mudrā. Now, I will speak this divine mantra: oṃ ci nta ma ṇi dhā tu hūṃ
ṃ svā hā 唵 振 多 摩 尼 馱 都 吽 娑婆 訶
每日誦持一百八遍。五部悉地三部如意寶。皆悉圓滿。復有神咒名曰能滿。所愿大滿虛空藏寶。若能持者一切意願速得圓滿。其印相者。二輪外縛。二頭寶形二大並立。即說咒曰。
oṃ bu ddhā śa ri ra va jra ra tna oṃ 唵 謨 馱 設 利 羅 嚩 日羅 啰 怛曩 唵 jaḥ hūṃ vaṃ hoḥ [茍*茍] 吽 鑁 斛
若得佛設利者。不論凈穢隨身供養。不離臆胸訶栗多妙蓮華間。常唸佛德晝夜不息。現身證得佛清凈身住金剛頂。是人名曰持佛身者持金剛者持寶法者。是大菩薩摩訶薩。
佛復告言。善男子等。假使世間若有愚童有情愚夫有情。愚惑有情老耄婦女愚癡僧尼。如是有情得佛設利乃至一粒分散一分。及與設利所置之物。帶于身上不論晝夜。若凈若不凈。若觸若不觸。不離其身常可帶之。所獲功德無有所計比量。若頂上若頸上。若心前若背後。若兩脅若腰間帶設利者。譬如世間犀牛之角。若人帶之離水六尺。帶設利者亦復如是。離一切罪業惡業惡趣不能染著。善根漸生惡障漸離。善人自遇惡人自去。所作事業皆
【現代漢語翻譯】 現代漢語譯本 唵（oṃ，種子字，表示皈敬） 娑婆訶（svā hā，圓滿成就）。
唵（oṃ） 振（zhèn） 多（duō） 摩（mó） 尼（ní） 馱（tuó） 都（dōu） 吽（hōng） 娑婆（suō pó） 訶（hē）。
每日誦持一百零八遍。五部悉地（siddhi，成就）三部如意寶。皆悉圓滿。復有神咒名曰能滿。所愿大滿虛空藏寶。若能持者一切意願速得圓滿。其印相者。二輪外縛。二頭寶形二大並立。即說咒曰。
唵（oṃ） 謨（mó） 馱（tuó） 設（shè） 利（lì） 羅（luó） 嚩（wā） 日羅（rì luó） 啰（luó） 怛曩（dá nǎng） 唵（oṃ） [茍*茍]（jaḥ） 吽（hōng） 鑁（wēng） 斛（hú）。
若得佛設利（fó shè lì，佛舍利）者。不論凈穢隨身供養。不離臆胸訶栗多（hē lì duō）妙蓮華間。常唸佛德晝夜不息。現身證得佛清凈身住金剛頂。是人名曰持佛身者持金剛者持寶法者。是大菩薩摩訶薩（mó hē sà， महान्त सत्त्व，偉大的菩薩）。
佛復告言。善男子等。假使世間若有愚童有情愚夫有情。愚惑有情老耄婦女愚癡僧尼。如是有情得佛設利乃至一粒分散一分。及與設利所置之物。帶于身上不論晝夜。若凈若不凈。若觸若不觸。不離其身常可帶之。所獲功德無有所計比量。若頂上若頸上。若心前若背後。若兩脅若腰間帶設利者。譬如世間犀牛之角。若人帶之離水六尺。帶設利者亦復如是。離一切罪業惡業惡趣不能染著。善根漸生惡障漸離。善人自遇惡人自去。所作事業皆
【English Translation】 English version Oṃ svā hā (Oṃ: seed syllable representing reverence; svā hā: may it be well said, accomplishment).
Oṃ cinta maṇi dhātu hūṃ svāhā.
Recite this one hundred and eight times daily. The five classes of siddhis (siddhi, accomplishment) and the three classes of wish-fulfilling jewels will all be perfectly fulfilled. Furthermore, there is a divine mantra called 'Able to Fulfill.' The desired great fulfillment is the treasure of the space treasury. If one can hold this, all wishes will be quickly fulfilled. The mudra (印相) is: two wheels bound outwards, two jewel shapes at the top, two great ones standing side by side. Then recite the mantra:
Oṃ buddha śarīra vajra ratna oṃ Jaḥ hūṃ vaṃ hoḥ.
If one obtains a Buddha śarīra (fó shè lì, Buddha's relics), regardless of whether it is pure or impure, offer it on your person. Do not separate it from the space between your chest and the wonderful lotus of the heart. Constantly contemplate the virtues of the Buddha day and night without ceasing. In this very life, one will realize the pure body of the Buddha and dwell on the Vajra Peak. Such a person is called a holder of the Buddha's body, a holder of the Vajra, a holder of the Jewel Dharma. They are a great Bodhisattva Mahāsattva (mó hē sà, महान्त सत्त्व, great being).
The Buddha further said: 'Good men, suppose in the world there are foolish children, sentient beings, foolish men, sentient beings, deluded sentient beings, old and feeble women, and ignorant monks and nuns. If such sentient beings obtain a Buddha śarīra, even a grain or a divided portion, and the objects placed with the śarīra, carry them on their bodies, regardless of day or night, whether pure or impure, whether touching or not touching, do not separate it from their bodies, and always carry it. The merits obtained are beyond measure. Whether on the top of the head, on the neck, in front of the heart, behind the back, on both sides of the ribs, or on the waist, carrying the śarīra is like the horn of a rhinoceros in the world. If a person carries it, they are six feet away from the water. Carrying the śarīra is also like this. They are separated from all sins, evil deeds, and evil destinies, which cannot defile them. Good roots gradually grow, and evil obstacles gradually depart. Good people will naturally meet, and evil people will naturally leave. All undertakings will'
同佛行。同釋迦牟尼如來故。其身即是世間應化故。即是清凈法身大毗盧遮那佛。其人必入大涅槃位。于現身中證得無相法身大精進峰。是故當知十二大天金剛天等。一切靈祇常當守護。壽命延長見百秋已。命終決定上生都史多天宮聞法愛樂。更隨志願亦得往生十方凈土。見佛聞法證不退地。若有眾生即身成佛欲度有情。結有情與諸佛平等一相妙智大印。左右拳以拄左風指安心上。是印亦名能滅無明黑暗印。由斯印加持故。有情與諸佛。平等一相。是則法身設利妙智大印。亦名如意寶珠王成辦一切大悉地印。亦有大陀羅尼名金輪王一字馱都明。即說咒曰。
bhrūṃ 母嚕唵(三合急呼)
善男子等。此咒即是設利寶珠秘密神咒。復持誦者隱密此咒。無智人中輕莫演說。見其法器說此秘密最上乘法不令斷絕。利益世間皆得成就。金剛不壞馱都法身。一切悉地皆得成辦。若有興佛乘大阿阇梨。若有興佛跡大量菩薩。若有救世大智慧者。可將此佛設利晝夜禮敬發無上誓願。雨一切珍寶妙財。廣利法界一切有情。從吾所住。珍寶財物從佛設利出生。涌現令充滿漸遍法界。以此寶財興隆佛法興造佛跡次當利潤有緣有情漸至無緣。令其繫縛慈悲之索。至法界金剛寶場。
爾時世尊說是法時。十方一切如
來真身化身。設利菩薩摩訶薩。十方佛剎金剛薩埵菩薩摩訶薩。金剛王金剛愛菩薩等。一切金剛族眷屬夜叉大將諸忿怒眾。曼殊師利觀自在虛空藏寶積寶幢等諸大菩薩。蓮華眼蓮華族等諸大士。梵釋護世十二大天。持明輪仙魔王人王。大海主娑竭羅龍王。無熱惱池龍王善如龍王女等。一切大眾聞持秘法。皆大歡喜信受奉行。
寶悉地成佛陀羅尼經
【現代漢語翻譯】 現代漢語譯本：祈請真身和化身降臨。設利菩薩摩訶薩（Śarīputra Bodhisattva-mahāsattva，舍利子大菩薩），十方佛剎的金剛薩埵菩薩摩訶薩（Vajrasattva Bodhisattva-mahāsattva，金剛薩埵大菩薩），金剛王、金剛愛菩薩等，一切金剛部的眷屬，夜叉大將以及諸位忿怒尊。文殊師利（Mañjuśrī，文殊）、觀自在（Avalokiteśvara，觀音）、虛空藏（Ākāśagarbha，虛空藏）、寶積（Ratnakūṭa，寶積）、寶幢（Ratnaketu，寶幢）等諸大菩薩。蓮華眼、蓮華部等諸大士。梵天（Brahmā，大梵天）、帝釋天（Śakra，因陀羅）以及護世十二大天。持明輪仙、魔王、人王。大海主娑竭羅龍王（Sāgara Nāgarāja，娑竭羅龍王），無熱惱池龍王、善如龍王女等。一切大眾聽聞並受持此秘密之法，都非常歡喜，深信不疑，並願意遵照奉行。
《寶悉地成佛陀羅尼經》
【English Translation】 English version: Inviting the Nirmāṇakāya (manifestation body) and Sambhogakāya (enjoyment body) to descend. Śarīputra Bodhisattva-mahāsattva (Great Bodhisattva Śarīputra), Vajrasattva Bodhisattva-mahāsattva (Great Bodhisattva Vajrasattva) from the Buddha-lands of the ten directions, Vajrarāja (Vajra King), Vajrarāga (Vajra Love) Bodhisattvas, and all the Vajra family retinue, Yaksha great generals, and all the wrathful deities. Mañjuśrī (Manjushri), Avalokiteśvara (Guan Yin), Ākāśagarbha (Akashagarbha), Ratnakūṭa (Ratnakuta), Ratnaketu (Ratnaketu) and other great Bodhisattvas. Lotus Eye, Lotus family and other great beings. Brahmā (Brahma), Śakra (Indra), and the twelve great guardian deities of the world. Vidyādhara Chakra sages, demon kings, human kings. Sāgara Nāgarāja (Sagara Dragon King), Anavatapta Lake Dragon King, Sundarananda Dragon King's daughter, and all the assembly, having heard and upheld this secret Dharma, were all greatly delighted, deeply believed, and respectfully practiced it.
The Ratnasiddhi Buddhā Dhāraṇī Sūtra (The Dhāraṇī Sūtra for Accomplishing Buddhahood through the Jewel Siddhi)