T19n0967_佛頂尊勝陀羅尼經
大正藏第 19 冊 No. 0967 佛頂尊勝陀羅尼經
No. 967
御製佛頂尊勝總持經咒序
朕惟如來演大乘教。開方便門。千經萬法。無非為濟度群生。使不淪業報。佛頂尊勝總持經咒者。一切如來智印。廣大慈悲。甚深希有。普利昏迷。實巨海之津樑。幽暗之日月。飢渴之飲食也。世間善男子善女人一切眾生。能發菩提心持誦佩服者。其福德種種無盡。永脫諸惡苦趣。從無始以來百千億劫。所積罪業悉皆消除。若晝夜勤修不懈。當得諸佛灌頂。神天擁護。福壽無量。如是勝果。目睹其效。誠實不虛。朕君臨天下。閔斯民之執迷。所作所為。墮于惡趣。而不知若斯謬戾。誠為可矜。遂以是經咒。用俾河沙剎土。一切有情。均沾利益。壽延福增。同臻佛道。又況佛有誓盟。廣濟眾生。必先度忠孝。凡忠臣孝子身生中國。又逢治世。受種種快樂。皆由其事君事親能盡其道。又能敬禮三寶。修積善因。舉足之頃。即登覺路。若夫為惡之徒。昧於改悟。所作所為。日甚一日。造業深重。甘心墮落。身如沐漆。求潔實難。隕墜幽扃。何由出世。茍能迴心向善。即此一路。可超出劫塵也。
永樂九年六月 日
佛頂尊勝陀羅尼經序
佛頂尊勝陀羅尼經者。婆羅門僧佛陀
【現代漢語翻譯】 現代漢語譯本
《佛頂尊勝陀羅尼經》序
朕認為如來演說大乘教法，開啟方便之門，千經萬法，無非是爲了救濟度化眾生，使他們不至於沉淪於業報之中。《佛頂尊勝總持經咒》，是一切如來的智慧印記，廣大慈悲，極其深奧稀有，普遍利益那些昏昧迷惑的眾生，實在是茫茫苦海中的津樑，幽暗世界裡的日月，飢渴之人的飲食。世間的善男子善女人以及一切眾生，如果能夠發起菩提心，持誦佩戴此經咒，那麼他們的福德種種無盡，永遠脫離各種惡劣痛苦的境地，從無始以來百千億劫所積累的罪業都能夠消除。如果晝夜勤奮修行而不懈怠，就能夠得到諸佛的灌頂，神天護佑，福壽無量。這樣的殊勝果報，親眼目睹其效驗，真實不虛。朕君臨天下，憐憫百姓的執迷不悟，所作所為，墮入惡趣，卻不知道自己錯謬悖逆，實在令人痛心。因此用這部經咒，希望河沙剎土的一切有情眾生，都能夠普遍沾染利益，壽命延長，福報增加，一同達到成佛的道路。更何況佛有誓願盟約，廣泛救濟眾生，必定先度化忠臣孝子。凡是忠臣孝子，身生在中國，又逢太平盛世，享受種種快樂，都是因為他們事奉君主、侍奉親人能夠盡到自己的本分，又能夠敬禮三寶，修積善因，舉足之間，就能登上覺悟之路。至於那些作惡之徒，不肯悔改醒悟，所作所為，一天比一天嚴重，造下的罪業深重，甘心墮落，身如被油漆浸泡，想要清潔實在困難，隕落墜入幽暗的地獄，如何能夠出離。如果能夠迴心向善，那麼這就是一條可以超出劫難塵埃的道路。
永樂九年六月 日
《佛頂尊勝陀羅尼經》序
《佛頂尊勝陀羅尼經》，是婆羅門僧人佛陀（Buddha）
【English Translation】 English version
Imperial Preface to the Uṣṇīṣa Vijaya Dhāraṇī Sūtra
I believe that the Tathāgata expounds the Mahāyāna teachings, opening the gate of expedient means. The thousands of scriptures and myriad dharmas are all for the purpose of saving sentient beings, so that they do not fall into the cycle of karmic retribution. The Uṣṇīṣa Vijaya Dhāraṇī Sūtra and mantra are the wisdom seal of all Tathāgatas, vast in compassion, profound and rare, universally benefiting those who are confused and deluded. It is truly a ferry in the vast sea of suffering, the sun and moon in the dark world, and food and drink for the hungry and thirsty. If good men and good women in the world, all sentient beings, can generate Bodhicitta and uphold, recite, and wear this sūtra and mantra, then their merits and virtues will be inexhaustible, and they will be forever freed from all evil and suffering realms. The accumulated sins from hundreds of thousands of billions of kalpas since beginningless time can all be eliminated. If they diligently cultivate day and night without懈怠, they will receive the abhiseka (灌頂) of all Buddhas, the protection of gods and deities, and immeasurable blessings and longevity. Such supreme results are witnessed to be effective, truly not false. I, as the ruler of the world, pity the people's執迷不悟, their actions and deeds, falling into evil realms, yet not knowing their own errors and perversities, which is truly lamentable. Therefore, I use this sūtra and mantra, hoping that all sentient beings in the Ganges sand-like lands can universally receive benefits, their lives extended, their blessings increased, and together attain the path to Buddhahood. Moreover, the Buddha has vows and covenants to widely save sentient beings, and will surely first save loyal ministers and filial sons. All loyal ministers and filial sons, born in China, and encountering a prosperous and peaceful era, enjoying all kinds of happiness, are all because they serve their rulers and parents to the best of their ability, and are also able to revere the Three Jewels and cultivate good causes. With every step they take, they can ascend to the path of enlightenment. As for those who do evil, refusing to repent and awaken, their actions and deeds become more serious day by day, creating deep and heavy karma, willingly falling, their bodies like being soaked in漆, making it difficult to cleanse. Falling into the dark hells, how can they escape from the world? If they can turn their hearts towards goodness, then this is a path that can transcend the dust of kalpas.
June of the ninth year of Yongle
Preface to the Uṣṇīṣa Vijaya Dhāraṇī Sūtra
The Uṣṇīṣa Vijaya Dhāraṇī Sūtra is by the Brahmin monk Buddha (佛陀)
波利。儀鳳元年從西國來至此漢土到五臺山次。遂五體投地向山頂禮曰。如來滅后眾聖潛靈。唯有大士文殊師利。於此山中汲引蒼生教諸菩薩。波利所恨生逢八難不睹聖容。遠涉流沙故來敬謁。伏乞大慈大悲普覆令見尊儀。言已悲泣雨淚向山頂禮。禮已舉首忽見一老人從山中出來。遂作婆羅門語謂僧曰。法師情存慕道追訪聖蹤。不憚劬勞遠尋遺蹟。然漢地眾生多造罪業。出家之輩亦多犯戒律。唯有佛頂尊勝陀羅尼經。能滅眾生一切惡業。未知法師頗將此經來不。僧報言曰貧道直來禮謁不將經來。老人言既不將經來空來何益。縱見文殊亦何得識。師可卻向西國取此經將來流傳漢土。即是遍奉眾聖廣利群生。拯濟幽冥報諸佛恩也。師取經來至此。弟子當示師文殊師利菩薩所在。僧聞此語不勝喜躍。遂裁抑悲淚至心敬禮。舉頭之頃忽不見老人。其僧驚愕倍更虔心。繫念傾誠回還西國。取佛頂尊勝陀羅尼經。至永淳二年回至西京。具以上事聞奏大帝。大帝遂將其本入內。請日照三藏法師。及敕司賓寺典客令杜行顗等。共譯此經。敕施僧絹三十匹。其經本禁在內不出。其僧悲泣奏曰。貧道捐軀委命遠取經來。情望普濟群生救拔苦難。不以財寶爲念。不以名利關懷。請還經本流行。庶望含靈同益。帝遂留翻得之經。還僧梵本。其僧
【現代漢語翻譯】 現代漢語譯本：波利，儀鳳元年（公元676年）從西域來到漢土五臺山。於是五體投地，向山頂禮拜，說道：『如來佛涅槃后，眾聖隱沒靈蹟。唯有大士（菩薩的尊稱）文殊師利（智慧的象徵），在這山中引導眾生，教化諸菩薩。波利所恨自己生逢八難（沒有機會見到佛陀的八種不幸），不能親睹聖容。因此遠涉流沙，特來敬拜。伏請大慈大悲，普遍護佑，讓我得見您的尊容。』說完，悲傷哭泣，淚如雨下，向山頂禮拜。禮拜完畢，抬頭忽然看見一位老人從山中出來。於是用婆羅門語對僧人說：『法師一心向道，追尋聖蹟，不辭辛勞，遠道尋訪遺蹟。然而漢地眾生大多造作罪業，出家之人也多有違犯戒律。唯有《佛頂尊勝陀羅尼經》（一種可以消除罪障的經文），能夠滅除眾生一切惡業。不知法師是否將此經帶來？』僧人回答說：『貧道直接前來禮拜，沒有將經帶來。』老人說：『既然沒有將經帶來，空來又有何益？縱然見到文殊，又怎能認識？法師可以返回西域，取此經將來流傳漢土，就是普遍供奉眾聖，廣泛利益眾生，拯救幽冥，報答諸佛恩德。法師取經來此，弟子當指示法師文殊師利菩薩所在。』僧人聽了這話，喜出望外，於是強忍悲傷，至誠敬禮。抬頭之間，忽然不見老人。那僧人驚愕不已，更加虔誠，一心一意，返回西域，取《佛頂尊勝陀羅尼經》。到永淳二年（公元683年），回到西京（長安），將以上事情稟告大帝（皇帝）。大帝於是將經本收入宮內，請日照三藏法師（精通佛經的僧人），並敕令司賓寺典客令杜行顗等人，共同翻譯此經。敕令賞賜僧人絹三十匹。但經本被禁在宮內，不得外傳。那僧人悲傷哭泣，奏道：『貧道不惜性命，遠道取經而來，希望普遍救濟眾生，救拔苦難，不以財寶爲念，不以名利為懷。請歸還經本，使其流行於世，希望所有眾生都能受益。』皇帝於是留下翻譯后的經文，歸還僧人梵文原本。那僧人…… English version: The monk, Boli, came from the Western Regions to Mount Wutai in the Han territory in the first year of the Yifeng era (676 AD). There, he prostrated himself, touching the ground with his five limbs, and bowed towards the mountain peak, saying: 'After the Tathagata (another name for Buddha) passed away, all the saints concealed their spiritual traces. Only the great being (a respectful term for Bodhisattva) Manjushri (symbol of wisdom) guides sentient beings and teaches all Bodhisattvas in this mountain. Boli regrets being born in the Eight Difficulties (eight unfortunate conditions that prevent one from seeing the Buddha), unable to witness the holy countenance. Therefore, I have traveled far across the deserts to pay my respects. I humbly request your great compassion and universal protection, so that I may see your revered form.' Having spoken, he wept with sorrow, tears streaming down his face, and bowed towards the mountain peak. After bowing, he raised his head and suddenly saw an old man emerging from the mountain. The old man then spoke to the monk in the language of the Brahmins, saying: 'Venerable monk, your heart is set on pursuing the Way and seeking the traces of the saints. You do not shrink from hardship and travel far to seek the relics. However, the sentient beings of the Han land mostly create sinful karma, and even those who have left home (become monks) often violate the precepts. Only the Buddha-Top-Chunda-Dharani Sutra (a scripture that can eliminate karmic obstacles) can eradicate all the evil karma of sentient beings. I wonder if the venerable monk has brought this sutra with him?' The monk replied, 'This humble monk came directly to pay respects and did not bring the sutra.' The old man said, 'Since you did not bring the sutra, what is the benefit of coming empty-handed? Even if you were to see Manjushri, how would you recognize him? You should return to the Western Regions, retrieve this sutra, and bring it to the Han land to spread it. This would be universally venerating all the saints, widely benefiting sentient beings, rescuing those in the dark realms, and repaying the kindness of all Buddhas. When you bring the sutra here, this disciple will show you where Bodhisattva Manjushri is located.' Upon hearing these words, the monk was overjoyed. He suppressed his sorrow and paid sincere respects. In the blink of an eye, the old man disappeared. The monk was astonished and became even more devout. With his mind focused and his heart sincere, he returned to the Western Regions to retrieve the Buddha-Top-Chunda-Dharani Sutra. In the second year of the Yongchun era (683 AD), he returned to Xijing (Chang'an) and reported the above events to the Great Emperor (the Emperor). The Great Emperor then had the sutra brought into the palace and requested the Tripitaka Master Rizhao (a monk proficient in Buddhist scriptures), along with Du Xingyi, the Director of the Department of State Visits, to jointly translate the sutra. The Emperor ordered that the monk be rewarded with thirty bolts of silk. However, the sutra was kept within the palace and not allowed to be circulated. The monk wept with sorrow and pleaded, 'This humble monk risked his life to travel far and retrieve the sutra, hoping to universally benefit sentient beings and rescue them from suffering. I am not concerned with wealth or treasure, nor am I concerned with fame or profit. Please return the sutra so that it may be circulated in the world, so that all sentient beings may benefit.' The Emperor then kept the translated sutra and returned the Sanskrit original to the monk. The monk...
【English Translation】 The monk, Boli, came from the Western Regions to Mount Wutai in the Han territory in the first year of the Yifeng era (676 AD). There, he prostrated himself, touching the ground with his five limbs, and bowed towards the mountain peak, saying: 'After the Tathagata (another name for Buddha) passed away, all the saints concealed their spiritual traces. Only the great being (a respectful term for Bodhisattva) Manjushri (symbol of wisdom) guides sentient beings and teaches all Bodhisattvas in this mountain. Boli regrets being born in the Eight Difficulties (eight unfortunate conditions that prevent one from seeing the Buddha), unable to witness the holy countenance. Therefore, I have traveled far across the deserts to pay my respects. I humbly request your great compassion and universal protection, so that I may see your revered form.' Having spoken, he wept with sorrow, tears streaming down his face, and bowed towards the mountain peak. After bowing, he raised his head and suddenly saw an old man emerging from the mountain. The old man then spoke to the monk in the language of the Brahmins, saying: 'Venerable monk, your heart is set on pursuing the Way and seeking the traces of the saints. You do not shrink from hardship and travel far to seek the relics. However, the sentient beings of the Han land mostly create sinful karma, and even those who have left home (become monks) often violate the precepts. Only the Buddha-Top-Chunda-Dharani Sutra (a scripture that can eliminate karmic obstacles) can eradicate all the evil karma of sentient beings. I wonder if the venerable monk has brought this sutra with him?' The monk replied, 'This humble monk came directly to pay respects and did not bring the sutra.' The old man said, 'Since you did not bring the sutra, what is the benefit of coming empty-handed? Even if you were to see Manjushri, how would you recognize him? You should return to the Western Regions, retrieve this sutra, and bring it to the Han land to spread it. This would be universally venerating all the saints, widely benefiting sentient beings, rescuing those in the dark realms, and repaying the kindness of all Buddhas. When you bring the sutra here, this disciple will show you where Bodhisattva Manjushri is located.' Upon hearing these words, the monk was overjoyed. He suppressed his sorrow and paid sincere respects. In the blink of an eye, the old man disappeared. The monk was astonished and became even more devout. With his mind focused and his heart sincere, he returned to the Western Regions to retrieve the Buddha-Top-Chunda-Dharani Sutra. In the second year of the Yongchun era (683 AD), he returned to Xijing (Chang'an) and reported the above events to the Great Emperor (the Emperor). The Great Emperor then had the sutra brought into the palace and requested the Tripitaka Master Rizhao (a monk proficient in Buddhist scriptures), along with Du Xingyi, the Director of the Department of State Visits, to jointly translate the sutra. The Emperor ordered that the monk be rewarded with thirty bolts of silk. However, the sutra was kept within the palace and not allowed to be circulated. The monk wept with sorrow and pleaded, 'This humble monk risked his life to travel far and retrieve the sutra, hoping to universally benefit sentient beings and rescue them from suffering. I am not concerned with wealth or treasure, nor am I concerned with fame or profit. Please return the sutra so that it may be circulated in the world, so that all sentient beings may benefit.' The Emperor then kept the translated sutra and returned the Sanskrit original to the monk. The monk...
得梵本將向西明寺。訪得善解梵語漢僧順貞。奏共翻譯。帝隨其請。僧遂對諸大德共順貞翻譯訖。僧將梵本遂向五臺山。入山於今不出。今前後所翻兩本並流行於代。其中小小語有不同者幸勿怪焉。至垂拱三年。定覺寺主僧志靜。因停在神都魏國東寺。親見日照三藏。法師問其逗留一如上說。志靜遂就三藏法師咨受神咒。法師於是口宣梵音。經二七日句句委授。具足梵音一無差失。仍更取舊翻梵本勘挍。所有脫錯悉皆改定。其咒初注云最後別翻者是也。其咒句稍異於杜令所翻者。其新咒改定不錯並注其音。訖後有學者幸詳此焉。至永昌元年八月。于大敬愛寺見西明寺上座澄法師。問其逗留亦如前說。其翻經僧順貞見在住西明寺。此經救拔幽顯最不可思議。恐有學者不知故。具錄委曲以傳未悟。
佛頂尊勝陀羅尼經
罽賓國沙門佛陀波利奉 詔譯
如是我聞。一時薄伽梵在室羅筏。住誓多林給孤獨園。與大苾芻眾千二百五十人俱。又與諸大菩薩僧萬二千人俱。爾時三十三天于善法堂會。有一天子名曰善住。與諸大天游于園觀。又與大天受勝尊貴。與諸天女前後圍繞。歡喜遊戲種種音樂。共相娛樂受諸快樂。
爾時善住天子即于夜分聞有聲言。善住天子卻後七日命將欲盡。命終之後生贍部洲。受
七返畜生身。即受地獄苦。從地獄出希得人身生於貧賤。處於母胎即無兩目。
爾時善住天子聞此聲已。即大驚怖身毛皆豎愁憂不樂。速疾往詣天帝釋所。悲啼號哭惶怖無計。頂禮帝釋二足尊已。白帝釋言聽我所說。我與諸天女共相圍繞受諸快樂。聞有聲言善住天子卻後七日命將欲盡。命終之後生贍部洲。七返受畜生身。受七身已即墮諸地獄。從地獄出希得人身。生貧賤家而無兩目。天帝云何令我得免斯苦。
爾時帝釋聞善住天子語已。甚大驚愕即自思惟。此善住天子受何七返惡道之身。爾時帝釋須臾靜住入定諦觀。即見善住當受七返惡道之身。所謂豬狗野干獼猴蟒蛇烏鷲等身。食諸穢惡不凈之物。爾時帝釋觀見善住天子當墮七返惡道之身。極助苦惱痛割於心。諦思無計何所歸依。唯有如來應正等覺。令其善住得免斯苦。
爾時帝釋即於此日初夜分時。以種種花鬘涂香末香。以妙天衣莊嚴執持往詣誓多林園於世尊所到已頂禮佛足右繞七匝。即于佛前廣大供養。佛前胡跪而白佛言。世尊善住天子云何當受七返畜生惡道之身。具如上說。
爾時如來頂上放種種光。遍滿十方一切世界已。其光還來繞佛三匝。從佛口入。佛便微笑告帝釋言。天帝有陀羅尼名為如來佛頂尊勝。能凈一切惡道。能凈除一
【現代漢語翻譯】 現代漢語譯本： 七次輪迴畜生道，緊接著就要承受地獄的苦難。從地獄出來后，即使有希望得到人身，也會出生在貧賤之家，並且在母胎中就失去雙眼。 當時，善住天子聽到這個聲音后，非常驚恐，汗毛都豎了起來，憂愁不樂。他迅速前往天帝釋（Śakra-devānām-Indra，諸天之帝）那裡，悲傷地哭泣，惶恐不安，不知如何是好。他頂禮帝釋的雙足后，對帝釋說：『請聽我說。我與眾天女一起享受快樂，卻聽到有聲音說，善住天子七日之後壽命將盡，命終之後會生於贍部洲（Jambudvīpa，閻浮提，人世間），七次輪迴畜生道。受完七次畜生身之後，就會墮入地獄。從地獄出來后，即使有希望得到人身，也會出生在貧賤之家，並且沒有雙眼。天帝啊，怎樣才能讓我免受這種痛苦呢？』 當時，帝釋聽到善住天子的話后，非常震驚，心想：『這位善住天子將會承受哪七次惡道的身體呢？』帝釋稍作安靜，入定仔細觀察，看到善住將要承受七次惡道的身體，分別是豬、狗、野干（豺狼）、獼猴、蟒蛇、烏鴉和鷲等身體，吃各種污穢不潔之物。當時，帝釋看到善住天子將要墮入七次惡道的身體，極其痛苦，痛徹心扉。仔細思量，卻無計可施，不知該向誰求助。只有如來應正等覺（Tathāgata Arhat Samyaksaṃbuddha，佛陀的稱號）才能讓善住免受這種痛苦。 當時，帝釋就在當天的初夜時分，用各種花鬘、涂香、末香，用美妙的天衣莊嚴自身，然後前往誓多林園（Jetavana，祇樹給孤獨園），來到世尊（Bhagavat，佛陀的稱號）所在之處，頂禮佛足，右繞七圈，然後在佛前廣做供養，在佛前胡跪，對佛說：『世尊，善住天子為什麼會承受七次畜生惡道的身體呢？』（詳細情況如上所述）。 當時，如來從頭頂放出各種光芒，遍滿十方一切世界，然後這些光芒又返回來，繞佛三圈，從佛口進入。佛便微笑，告訴帝釋說：『天帝，有一種陀羅尼（dhāraṇī，總持，咒語）名為如來佛頂尊勝，能夠凈化一切惡道，能夠凈化消除一切…
【English Translation】 English version: Having returned seven times to the animal realm, one will then suffer the torments of hell. Emerging from hell, one might hope to attain a human body, but will be born into poverty, and be without eyes from within the mother's womb. At that time, the Deva (celestial being) Sughoṣa, having heard this voice, was greatly terrified, his hair stood on end, and he was filled with sorrow and unhappiness. He quickly went to Śakra-devānām-Indra (the lord of the gods), weeping and wailing in fear and despair. Having prostrated himself at the feet of the venerable Śakra, he said to Śakra, 'Listen to what I have to say. I was enjoying pleasures surrounded by the goddesses, when I heard a voice saying that the Deva Sughoṣa's life will end in seven days. After death, he will be born in Jambudvīpa (the continent where humans reside), and will return seven times to the animal realm. After suffering seven animal births, he will fall into the hells. Emerging from hell, he might hope to attain a human body, but will be born into a poor family and be without eyes. How, O Śakra, can I be spared this suffering?' At that time, Śakra, having heard the words of the Deva Sughoṣa, was greatly astonished and pondered to himself, 'Which seven evil paths will this Deva Sughoṣa suffer?' Then Śakra remained silent for a moment and entered into meditative concentration, and saw that Sughoṣa would indeed suffer seven evil paths, namely the bodies of a pig, a dog, a jackal, a monkey, a serpent, a crow, and a vulture, eating all kinds of filthy and impure things. At that time, Śakra, seeing that the Deva Sughoṣa would fall into seven evil paths, was extremely distressed and his heart was pierced with pain. He pondered deeply, but found no recourse, no refuge. Only the Tathāgata Arhat Samyaksaṃbuddha (the Thus-Come, Worthy, Perfectly Enlightened One) could enable Sughoṣa to be spared this suffering. At that time, Śakra, on that very day during the first part of the night, adorned himself with various flower garlands, scented perfumes, and powdered incense, and with exquisite celestial garments, and went to Jetavana (the grove donated by Anāthapiṇḍika) to the place where the Bhagavat (the Blessed One, an epithet of the Buddha) was. Having arrived, he prostrated himself at the Buddha's feet, circumambulated him seven times to the right, and then made extensive offerings before the Buddha. He knelt before the Buddha and said, 'O Bhagavat, why is it that the Deva Sughoṣa will suffer seven evil paths in the animal realm?' (as described above in detail). At that time, the Tathāgata emitted various kinds of light from the crown of his head, which filled all the worlds in the ten directions. Then the light returned, circumambulated the Buddha three times, and entered his mouth. The Buddha then smiled and said to Śakra, 'O Śakra, there is a dhāraṇī (a sacred utterance or spell) called the Uṣṇīṣa Vijaya Dhāraṇī, which can purify all evil paths, and can purify and eliminate all...
切生死苦惱。又能凈除諸地獄閻羅王界畜生之苦。又破一切地獄能迴向善道。
天帝此佛頂尊勝陀羅尼。若有人聞一經于耳。先世所造一切地獄惡業。悉皆消滅當得清凈之身。隨所生處憶持不忘。從一佛剎至一佛剎。從一天界至一天界。遍歷三十三天。所生之處憶持不忘。
天帝若人命欲將終。須臾憶念此陀羅尼。還得增壽得身口意凈。身無苦痛。隨其福利隨處安隱。一切如來之所觀視。一切天神恒常侍衛。為人所敬惡障消滅。一切菩薩同心覆護。
天帝若人能須臾讀誦此陀羅尼者。此人所有一切地獄畜生閻羅王界餓鬼之苦。破壞消滅無有遺余。諸佛剎土及諸天宮。一切菩薩所住之門。無有障礙隨意趣入。
爾時帝釋白佛言。世尊唯愿如來為眾生。說增益壽命之法。
爾時世尊知帝釋意心之所念。樂聞佛說是陀羅尼法。即說咒曰。
◎曩謨(一)婆誐嚩帝(二)怛喇(二合)路枳也(三二合)缽啰底(四)尾始瑟吒(二合)野(五)沒馱野(六)婆誐縛帝(七)怛你也(二合)他(八)唵(九)尾戌馱野(十)娑么娑么三滿哆(十一)嚩婆娑(十二)娑頗(二合)啰拏(十三)蘗帝誐賀曩(十四)娑嚩(二合)婆嚩尾秫弟(十五)阿鼻詵左睹𤚥(十六)素蘗哆(十七)嚩啰嚩左
【現代漢語翻譯】 現代漢語譯本： 能夠斷絕生死輪迴的痛苦煩惱，並且能夠清凈消除地獄、閻羅王界、畜生道的痛苦。還能摧破一切地獄，使其轉向善良的道路。 天帝（Deva Indra），如果有人聽聞此佛頂尊勝陀羅尼（Uṣṇīṣa Vijaya Dhāraṇī）一遍，過去世所造的一切地獄惡業，都將全部消滅，得到清凈之身。無論投生到哪裡，都能記憶不忘。從一個佛剎（Buddhakṣetra）到另一個佛剎，從一個天界到另一個天界，遍游三十三天（Trāyastriṃśa Heaven），所生之處都能記憶不忘。 天帝，如果有人壽命將要終結，只要片刻憶念此陀羅尼，就能增加壽命，得到身口意清凈，身體沒有痛苦。隨著他的福報，無論在哪裡都能安穩。一切如來（Tathāgata）都會觀視著他，一切天神（Deva）恒常侍衛在他身邊，受人尊敬，惡業障礙消滅，一切菩薩（Bodhisattva）同心覆護著他。 天帝，如果有人能夠片刻讀誦此陀羅尼，這個人所有的一切地獄、畜生、閻羅王界、餓鬼的痛苦，都會被摧毀消滅，沒有絲毫遺留。諸佛剎土以及諸天宮殿，一切菩薩所居住的門，都沒有障礙，可以隨意進入。 這時，帝釋（Indra）對佛說：『世尊（Bhagavan），唯愿如來（Tathāgata）為眾生宣說增益壽命的方法。』 這時，世尊（Bhagavan）知道帝釋心中所想，樂於聽聞佛宣說此陀羅尼法，於是宣說咒語： ◎Namo Bhagavate, Trailokyaya Prati-viśiṣṭāya Buddhāya Bhagavate. Tadyathā, Oṃ, Viśuddhāya Viśuddhāya, Asama-sama Samanta Avabhāsa Spharaṇa Gati Gahana Svabhāva Viśuddhe, Abhiṣiñcatu Māṃ, Sugata Vara Vacana Amṛta Abhiṣeke.
【English Translation】 English version: It can cut off the suffering and afflictions of birth and death, and it can purify and eliminate the suffering of hells, the realm of King Yama, and the animal realm. It can also destroy all hells and turn them towards the path of goodness. Deva Indra, if someone hears this Uṣṇīṣa Vijaya Dhāraṇī even once, all the evil karma of hells created in past lives will be completely eliminated, and they will obtain a pure body. Wherever they are born, they will remember and not forget. From one Buddhakṣetra to another Buddhakṣetra, from one heavenly realm to another heavenly realm, traversing the Thirty-three Heavens, wherever they are born, they will remember and not forget. Deva Indra, if someone's life is about to end, and they remember this Dhāraṇī even for a moment, they will gain increased lifespan and obtain purity of body, speech, and mind. Their body will be without suffering. According to their blessings, they will be secure wherever they are. All Tathāgatas will watch over them, all Devas will constantly attend to them, they will be respected by people, evil obstacles will be eliminated, and all Bodhisattvas will protect them with one heart. Deva Indra, if someone can recite this Dhāraṇī even for a moment, all the suffering of hells, animals, the realm of King Yama, and hungry ghosts that this person has will be destroyed and eliminated without any remainder. The Buddha lands and all the heavenly palaces, the doors where all Bodhisattvas dwell, will be without obstacles, and they can enter at will. At that time, Indra said to the Buddha: 'Bhagavan, may the Tathāgata please explain the method of increasing lifespan for sentient beings.' At that time, the Bhagavan knew what was in Indra's mind, that he delighted in hearing the Buddha speak this Dhāraṇī Dharma, and so he spoke the mantra: ◎Namo Bhagavate, Trailokyaya Prati-viśiṣṭāya Buddhāya Bhagavate. Tadyathā, Oṃ, Viśuddhāya Viśuddhāya, Asama-sama Samanta Avabhāsa Spharaṇa Gati Gahana Svabhāva Viśuddhe, Abhiṣiñcatu Māṃ, Sugata Vara Vacana Amṛta Abhiṣeke.
曩(十八)阿蜜㗚(二合)哆(十九)鼻矖罽(二十)摩賀曼怛啰(二合)橎乃(二十一)阿賀啰阿賀啰(二十二)阿庾散馱啰柅(二十三)戌馱野戌馱野(二十四)誐誐曩尾秫弟(二十五)鄔瑟膩灑(二十六)尾惹野尾秫弟(二十七)娑賀娑啰(二十八二合)啰濕銘(二十九二合)散[口*祖]你帝(三十)薩嚩怛他蘗哆(三十一)嚩路迦𩕳(三十二)殺橎(引)啰弭哆(三十三)跛哩布啰抳(三十四)薩嚩怛他(引)蘗哆(三十五)紇哩(二合)娜野(三十六)地瑟姹(二合)曩(三十七)地瑟恥(二合)跢(三十八)摩賀母捺哩(三十九二合)嚩日啰(二合)迦野(四十)僧賀跢曩尾秫弟(四十一)薩嚩嚩啰拏(四十二)跛野訥蘗帝(四十三)跛哩尾秫弟(四十四)缽啰(二合)底(四十五)𩕳襪跢野(四十六)阿欲秫弟(四十七)三摩野(四十八)地瑟恥(二合)帝(四十九)么柅么柅(五十)摩賀么柅(五十一)怛闥哆(五十二)部跢句致(五十三)跛哩秫弟(五十四)尾窣普(二合)吒(五十五)沒地秫弟(五十六)惹野惹野(五十七)尾惹野尾惹野(五十八)娑么啰(五十九)薩嚩沒馱(六十)地瑟恥(二合)哆秫弟(六十一)嚩日哩(二合)嚩日啰(二合)蘗陛(六十二)嚩日囕(六十三二合)婆嚩
睹么么(六十四稱名)舍哩囕(六十五)薩嚩薩怛嚩(六十六二合)難(上)左迦野(六十七)尾秫弟(六十八)薩嚩誐帝(六十九)跛哩秫弟(七十)薩嚩怛他蘗哆(七十一)三么濕嚩(二合)娑演睹(七十二)薩嚩怛他蘗哆(七十三)三么濕嚩(二合)娑(七十四)地瑟恥(二合)帝(七十五)沒地野沒地野(七十六)尾沒地野(七十七)冒馱野冒馱野(七十八)尾冒馱野尾冒馱野(七十九)三滿哆(八十)跛哩秫弟(八十一)薩嚩怛他蘗哆(八十二)紇哩(二合)娜野(八十三)地瑟姹(二合)曩(八十四)地瑟恥(二合)哆(八十五)摩賀母捺㘑(二合)娑嚩(二合)賀
佛告帝釋言。此咒名凈除一切惡道佛頂尊勝陀羅尼。能除一切罪業等障。能破一切穢惡道苦。天帝此大陀羅尼。八十八殑伽沙俱胝百千諸佛同共宣說。隨喜受持。大日如來智印印之。為破一切眾生穢惡道苦故。為一切地獄畜生閻羅王界眾生得解脫故。臨急苦難墮生死海中眾生得解脫故。短命薄福無救護眾生樂造雜染惡業眾生得饒益故。又此陀羅尼于贍部洲住持力故。能令地獄惡道眾生。種種流轉生死。薄福眾生。不信善惡業失正道眾生等。得解脫義故。
佛告天帝。我說此陀羅尼付囑于汝。汝當授與善住天子。復當受持讀誦思惟
【現代漢語翻譯】 現代漢語譯本 睹么么(Dumuomo，六十四稱名)舍哩囕(Shelan，六十五)薩嚩薩怛嚩(Sawo Saduo，六十六，二合)難(Nan，上)左迦野(Zuojia Ye，六十七)尾秫弟(Weishudi，六十八)薩嚩誐帝(Sawo Yedi，六十九)跛哩秫弟(Bolishudi，七十)薩嚩怛他蘗哆(Sawo Tatuo Yeduo，七十一)三么濕嚩(Sanme Shiwo，二合)娑演睹(Suoyandou，七十二)薩嚩怛他蘗哆(Sawo Tatuo Yeduo，七十三)三么濕嚩(Sanme Shiwo，二合)娑(Suo，七十四)地瑟恥(Dishi，二合)帝(Di，七十五)沒地野沒地野(Mudiye Mudiye，七十六)尾沒地野(Weimudiye，七十七)冒馱野冒馱野(Motuoye Motuoye，七十八)尾冒馱野尾冒馱野(Weimotuoye Weimotuoye，七十九)三滿哆(Sanmanda，八十)跛哩秫弟(Bolishudi，八十一)薩嚩怛他蘗哆(Sawo Tatuo Yeduo，八十二)紇哩(Heli，二合)娜野(Naye，八十三)地瑟姹(Dizha，二合)曩(Nang，八十四)地瑟恥(Dishi，二合)哆(Duo，八十五)摩賀母捺㘑(Mohe Muna，二合)娑嚩(Suowa，二合)賀
佛告訴帝釋天說：'這個咒語名為凈除一切惡道佛頂尊勝陀羅尼，能夠消除一切罪業等障礙，能夠破除一切穢惡道的痛苦。天帝，這個大陀羅尼，由八十八殑伽沙俱胝百千諸佛共同宣說，隨喜受持。大日如來以智印印證它，爲了破除一切眾生穢惡道的痛苦，爲了使一切地獄、畜生、閻羅王界的眾生得到解脫，爲了使面臨緊急苦難、墮入生死海中的眾生得到解脫，爲了使短命薄福、沒有救護的眾生，以及喜歡造作雜染惡業的眾生得到饒益。' 此外，這個陀羅尼在贍部洲具有住持的力量，能夠使地獄惡道的眾生，種種流轉生死，使薄福的眾生，不相信善惡業、失去正道的眾生等，得到解脫的意義。
佛告訴帝釋天說：'我將這個陀羅尼託付給你，你應當傳授給善住天子，並且應當受持、讀誦、思惟。'
【English Translation】 English version Dumuomo (Sixty-fourth Name) Shelan (Sixty-fifth) Sawo Saduo (Sixty-sixth, combined) Nan (Sixty-seventh, upper) Zuojia Ye (Sixty-eighth) Weishudi (Sixty-ninth) Sawo Yedi (Seventieth) Bolishudi (Seventy-first) Sawo Tatuo Yeduo (Seventy-second) Sanme Shiwo (Seventy-third, combined) Suoyandou (Seventy-fourth) Sawo Tatuo Yeduo (Seventy-fifth) Sanme Shiwo (Seventy-sixth, combined) Suo (Seventy-seventh) Dishi (Seventy-eighth, combined) Di (Seventy-ninth) Mudiye Mudiye (Eightieth) Weimudiye (Eighty-first) Motuoye Motuoye (Eighty-second) Weimotuoye Weimotuoye (Eighty-third) Sanmanda (Eighty-fourth) Bolishudi (Eighty-fifth) Sawo Tatuo Yeduo (Eighty-sixth) Heli (Eighty-seventh, combined) Naye (Eighty-eighth) Dizha (Eighty-ninth, combined) Nang (Ninetieth) Dishi (Ninety-first, combined) Duo (Ninety-second) Mohe Muna (Ninety-third, combined) Suowa He
The Buddha told Emperor Shakra: 'This mantra is called the 'Buddha-Top Victory Dharani for Purifying All Evil Paths.' It can eliminate all karmic obstacles such as sins, and it can break all the suffering of the impure and evil paths. Emperor of Heaven, this great dharani is jointly proclaimed by eighty-eight Ganges-sand-like kotis of hundreds of thousands of Buddhas. Rejoice and uphold it. The Great Sun Tathagata seals it with the Mudra of Wisdom, for the sake of breaking the suffering of the impure and evil paths of all sentient beings, for the sake of liberating all sentient beings in hell, as animals, and in the realm of King Yama, for the sake of liberating sentient beings who are facing urgent suffering and have fallen into the sea of birth and death, and for the sake of benefiting sentient beings who are short-lived, have little merit, have no protection, and enjoy creating mixed and impure evil karma.' Furthermore, this dharani has the power to abide in Jambudvipa, enabling sentient beings in hell and evil paths, who transmigrate in various ways through birth and death, sentient beings with little merit, sentient beings who do not believe in good and evil karma and have lost the right path, etc., to attain the meaning of liberation.
The Buddha told the Emperor of Heaven: 'I entrust this dharani to you. You should transmit it to the son of the Good Abode Heaven, and you should uphold, recite, and contemplate it.'
愛樂憶念供養。于贍部洲與一切眾生。廣為宣說此陀羅尼。印亦為一切諸天子故說此陀羅尼印。付囑于汝。天帝汝當善持守護勿令忘失。天帝若人須臾得聞此陀羅尼。千劫已來積造惡業重障。應受種種流轉生死。地獄餓鬼畜生閻羅王界阿修羅身。夜叉羅剎鬼神布單那羯吒布單那阿波娑摩啰。蚊虻龜狗蟒蛇一切諸鳥。及諸猛獸一切蠢動含靈。乃至蟻子之身更不重受。即得轉生諸佛如來一生補處菩薩同會處生。或得大姓婆羅門家生。或得大剎利種家生。或得豪貴最勝家生。天帝此人得如上貴處生者。皆由聞此陀羅尼故。轉所生處皆得清凈。天帝乃至得到菩提道場最勝之處。皆由讚美此陀羅尼功德。如是天帝此陀羅尼。名為吉祥能凈一切惡道。此佛頂尊勝陀羅尼。猶如日藏摩尼之寶。凈無瑕穢凈等虛空。光焰照徹無不周遍。若諸眾生。持此陀羅尼亦復如是。亦如閻浮檀金明凈柔軟。令人喜見不為穢惡之所染著。天帝若有眾生。持此陀羅尼亦復如是。乘斯善凈得生善道。天帝此陀羅尼所在之處。若能書寫流通受持讀誦聽聞供養。能如是者一切惡道皆得清凈。一切地獄苦惱悉皆消滅。
佛告天帝。若人能書寫此陀羅尼。安高幢上。或安高山或安樓上。乃至安置窣堵波中。天帝若有苾芻苾芻尼優婆塞優婆夷族姓男族姓女。于
【現代漢語翻譯】 現代漢語譯本：以喜悅的心情憶念並供養此陀羅尼。在贍部洲（Jambudvipa，指我們所居住的這個世界）向一切眾生廣泛宣說此陀羅尼。印（Indra，帝釋天）啊，我也為一切諸天子宣說此陀羅尼印，並將其託付於你。天帝啊，你應當好好地持有並守護它，不要讓它遺忘或丟失。天帝，如果有人哪怕只是片刻聽聞此陀羅尼，那麼他千劫以來所積累的惡業重障，本應承受的種種流轉生死，如地獄、餓鬼、畜生、閻羅王界、阿修羅身，以及夜叉（Yaksa，一種鬼神）、羅剎（Rakshasa，一種惡鬼）、鬼神、布單那（Putana，一種惡鬼）、羯吒布單那（Kataputana，一種惡鬼）、阿波娑摩啰（Apasamara，一種癲癇鬼），蚊虻、烏龜、狗、蟒蛇、一切諸鳥，以及各種猛獸、一切蠢動含靈，乃至螞蟻之身，都不再重複承受。他將立即轉生到諸佛如來一生補處菩薩（Ekajati-pratibaddha-bodhisattva，指下一產生佛的菩薩）的集會之處，或者投生到大姓婆羅門（Brahmana，印度教祭司階層）家，或者投生到大剎利（Ksatriya，印度教的武士或貴族階層）種姓家，或者投生到豪貴最勝的家庭。天帝，這個人能夠投生到如上高貴之處，都是因為聽聞此陀羅尼的緣故。他所轉生的地方都能夠得到清凈。天帝，乃至他能夠到達菩提道場最殊勝的地方，都是因為讚美此陀羅尼的功德。如此，天帝，此陀羅尼名為吉祥，能夠凈化一切惡道。此佛頂尊勝陀羅尼（Usnisa-vijaya-dharani）猶如日藏摩尼之寶（Suryagarbha-mani），清凈無瑕，如同虛空般清凈，光焰照徹，無不周遍。如果眾生持有此陀羅尼，也是如此。又如閻浮檀金（Jambudana，一種純凈的黃金）般明凈柔軟，令人喜見，不被污穢所染著。天帝，如果有眾生持有此陀羅尼，也是如此，憑藉這種善凈的力量，能夠投生到善道。天帝，此陀羅尼所在之處，如果能夠書寫、流通、受持、讀誦、聽聞、供養，能夠這樣做的人，一切惡道都能夠得到清凈，一切地獄的苦惱都能夠完全消滅。 佛告訴天帝，如果有人能夠書寫此陀羅尼，安置在高高的幢幡上，或者安置在高山上，或者安置在樓上，乃至安置在窣堵波（Stupa，佛塔）中。天帝，如果有比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）、族姓男、族姓女，于
【English Translation】 English version: With joyful remembrance, offer this Dharani. In Jambudvipa (Jambudvipa, the world we live in), widely proclaim this Dharani to all sentient beings. Indra (Indra, the lord of gods), I also speak this Dharani-mudra for all the sons of gods and entrust it to you. O Lord of Gods, you should hold and guard it well, do not let it be forgotten or lost. O Lord of Gods, if a person hears this Dharani even for a moment, the heavy obstacles of evil karma accumulated over thousands of kalpas (aeons), the various cycles of birth and death they should have undergone, such as hell, hungry ghosts, animals, the realm of King Yama, the body of Asuras (Asura, a type of demigod), as well as Yakshas (Yaksa, a type of spirit), Rakshasas (Rakshasa, a type of demon), ghosts, Putanas (Putana, a type of evil spirit), Kataputanas (Kataputana, a type of evil spirit), Apasamaras (Apasamara, a type of epileptic spirit), mosquitoes, turtles, dogs, pythons, all kinds of birds, and various fierce beasts, all moving and sentient beings, even the body of an ant, will no longer be repeated. They will immediately be reborn in the assembly of Buddhas and Tathagatas (Tathagata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) who are Ekajati-pratibaddha-bodhisattvas (Ekajati-pratibaddha-bodhisattva, a bodhisattva who will become a Buddha in the next life), or be born into a high-caste Brahmana (Brahmana, the priestly class in Hinduism) family, or be born into a high-caste Ksatriya (Ksatriya, the warrior or noble class in Hinduism) family, or be born into a wealthy and supreme family. O Lord of Gods, this person is able to be born into such noble places because of hearing this Dharani. The places where they are reborn will all be purified. O Lord of Gods, even reaching the most supreme place of the Bodhi (Bodhi, enlightenment) field is due to praising the merits of this Dharani. Thus, O Lord of Gods, this Dharani is called auspicious and can purify all evil paths. This Usnisa-vijaya-dharani (Usnisa-vijaya-dharani) is like the Suryagarbha-mani (Suryagarbha-mani, a jewel that contains the sun) treasure, pure and flawless, as pure as the void, its light shining through, all-pervading. If sentient beings hold this Dharani, it is also like this. It is also like Jambudana gold (Jambudana, a type of pure gold), bright and soft, pleasing to see, and not defiled by filth. O Lord of Gods, if there are sentient beings who hold this Dharani, it is also like this, relying on this pure goodness, they can be reborn in good paths. O Lord of Gods, wherever this Dharani is, if one can write, circulate, receive, uphold, recite, listen to, and make offerings, those who can do so, all evil paths can be purified, and all the suffering of hell can be completely eliminated. The Buddha told the Lord of Gods, if a person can write this Dharani and place it on a high banner, or place it on a high mountain, or place it on a building, or even place it in a Stupa (Stupa, a Buddhist monument). O Lord of Gods, if there are Bhikkhus (Bhikkhu, ordained male monks), Bhikkhunis (Bhikkhuni, ordained female nuns), Upasakas (Upasaka, lay male followers), Upasikas (Upasika, lay female followers), men and women of good families,
幢等上或見或與相近。其影映身。或風吹陀羅尼。上幢等上塵落在身上。天帝彼諸眾生所有罪業。應墮惡道地獄畜生閻羅王界餓鬼界阿修羅身惡道之苦。皆悉不受亦不為罪垢染污。天帝此等眾生。為一切諸佛之所授記。皆得不退轉。于阿耨多羅三藐三菩提。
大帝何況更以多諸供具華鬘涂香末香幢幡蓋等衣服瓔珞。作諸莊嚴。於四衢道造窣堵波。安置陀羅尼。合掌恭敬旋繞行道歸依禮拜。天帝彼人能如是供養者。名摩訶薩埵。真是佛子持法棟樑。又是如來全身舍利窣堵波塔。
爾時閻摩羅法王。於時夜分來詣佛所。到已以種種天衣妙華涂香莊嚴。供養佛已。繞佛七匝頂禮佛足。而作是言。我聞如來演說贊持大力陀羅尼故來修學。若有受持讀誦是陀羅尼者。我常隨逐守護。不令持者墮于地獄。以彼隨順如來言教而護念之。
爾時護世四天大王。繞佛三匝白佛言。世尊唯愿如來為我。廣說持陀羅尼法。爾時佛告四天王。汝今諦聽我當爲汝。宣說受持此陀羅尼法。亦為短命諸眾生說。當先洗浴著新凈衣。白月圓滿十五日時。持齋誦此陀羅尼。滿其千遍。令短命眾生還得增壽。永離病苦一切業障悉皆消滅。一切地獄諸苦亦得解脫。諸飛鳥畜生含靈之類。聞此陀羅尼一經于耳。盡此一身更不復受。
佛
【現代漢語翻譯】 現代漢語譯本 幢幡等物之上，或者（有人）看見或者與之相近，其影子映照在身上，或者風吹動陀羅尼（Dharani，真言），上幢幡等物之上的塵土落在身上，天帝（Deva，神），這些眾生所有的罪業，本應墮入惡道，如地獄（Naraka）、畜生（Tiryagyoni）、閻羅王界（Yamaloka）、餓鬼界（Pretaloka）、阿修羅身（Asura），遭受惡道的痛苦，都將悉數不受，也不會被罪惡所染污。天帝，這些眾生，會被一切諸佛所授記（Vyakarana，預言），都將得到不退轉（Avaivartika），于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
大帝（Maharaja，偉大的國王），更何況用眾多的供具，如花鬘（Mala，花環）、涂香（Lepana，塗抹的香料）、末香（Curna，磨成的香粉）、幢幡（Dhvaja-pataka，旗幟）、傘蓋等，以及衣服瓔珞（Keyura，裝飾品），作各種莊嚴，在四通八達的道路建造窣堵波（Stupa，佛塔），安置陀羅尼，合掌恭敬，旋繞行道，歸依禮拜。天帝，那些人能夠如此供養的，名為摩訶薩埵（Mahasattva，大菩薩），真是佛子，是護持佛法的棟樑，又是如來全身舍利窣堵波塔。
爾時，閻摩羅法王（Yamaraja，地獄之王），在夜間來到佛所，到達後用各種天衣妙華涂香莊嚴，供養佛后，繞佛七匝，頂禮佛足，然後說道：『我聽聞如來演說贊持大力陀羅尼，所以前來修學。若有人受持讀誦此陀羅尼，我常隨逐守護，不讓受持者墮入地獄，因為他們隨順如來的言教而護念此陀羅尼。』
爾時，護世四天大王（Lokapala，四大天王），繞佛三匝，稟告佛說：『世尊，唯愿如來為我廣說持陀羅尼之法。』爾時，佛告訴四天王：『你們現在仔細聽，我將為你們宣說受持此陀羅尼之法，也為短命的眾生說。應當先洗浴，穿上新的乾淨衣服，在白月圓滿的十五日時，持齋誦此陀羅尼，念滿一千遍，令短命的眾生得以增壽，永遠遠離病苦，一切業障都消滅，一切地獄的痛苦也能解脫。各種飛鳥畜生，以及有靈性的眾生，聽到此陀羅尼一經于耳，盡此一身，更不再受惡道之苦。』
佛
【English Translation】 English version Those who see or are near banners and other objects, or whose bodies are reflected by their shadows, or whose bodies are touched by dust blown from the Dharani (真言) on the banners and other objects, O Deva (神), all the sins of these beings, which should cause them to fall into evil paths such as Naraka (地獄), Tiryagyoni (畜生), Yamaloka (閻羅王界), Pretaloka (餓鬼界), Asura (阿修羅) bodies, and the suffering of evil paths, will all be avoided, and they will not be defiled by sin. O Deva, these beings will be Vyakarana (預言) by all the Buddhas, and they will all attain Avaivartika (不退轉) in Anuttara-samyak-sambodhi (無上正等正覺).
O Maharaja (偉大的國王), how much more so if one uses many offerings such as Mala (花環), Lepana (涂香), Curna (末香), Dhvaja-pataka (旗幟), canopies, clothing, and Keyura (裝飾品) to create various adornments, builds Stupa (佛塔) at crossroads, places the Dharani, joins palms respectfully, circumambulates, takes refuge, and prostrates. O Deva, those who can make such offerings are called Mahasattva (大菩薩), truly children of the Buddha, pillars upholding the Dharma, and also Stupa-shrines of the complete body relics of the Tathagata.
At that time, Yamaraja (地獄之王) came to the Buddha's place at night, and after arriving, he adorned the Buddha with various heavenly clothes, wonderful flowers, and fragrant incense. After offering to the Buddha, he circumambulated the Buddha seven times, prostrated at the Buddha's feet, and said, 'I have come to study because I heard the Tathagata expounding and praising the Dharani of great power. If anyone receives, upholds, reads, and recites this Dharani, I will always follow and protect them, not allowing the upholders to fall into hell, because they follow the Tathagata's teachings and protect and remember this Dharani.'
At that time, the Lokapala (四大天王) circumambulated the Buddha three times and said to the Buddha, 'O World-Honored One, may the Tathagata explain to me in detail the method of upholding the Dharani.' At that time, the Buddha said to the Four Heavenly Kings, 'Now listen carefully, I will explain to you the method of receiving and upholding this Dharani, and also for the sake of short-lived beings. One should first bathe, put on new and clean clothes, and on the fifteenth day when the white moon is full, observe a fast and recite this Dharani, reciting it a thousand times, so that short-lived beings may gain longevity, be forever free from illness and suffering, and all karmic obstacles will be eliminated, and all the sufferings of hell will also be liberated. Various flying birds, animals, and sentient beings, upon hearing this Dharani even once, will not suffer the pains of evil paths again in this lifetime.'
Buddha
言若人遇大惡病。聞此陀羅尼。即得永離一切諸病。亦得消滅應墮惡道。亦得除斷。即得往生寂靜世界。從此身已后更不受胞胎之身。所生之處蓮華化生。一切生處憶持不忘。常識宿命。
佛言若人先造一切極重惡業。遂即命終乘斯惡業應墮地獄。或墮畜生閻羅王界。或墮餓鬼乃至墮大阿鼻地獄。或生水中或生禽獸異類之身。取其亡者隨身份骨。以土一把誦此陀羅尼二十一遍。散亡者骨上即得生天。
佛言若人能日日誦此陀羅尼二十一遍。應消一切世間廣大供養。捨身往生極樂世界。若常誦唸得大涅槃。復增壽命受勝快樂。舍此身已即得往生種種微妙諸佛剎土。常與諸佛俱會一處。一切如來恒為演說微妙之義。一切世尊即受其記。身光照曜一切剎土。佛言若誦此陀羅尼法。于其佛前先取凈土。作壇隨其大小。方四角作。以種種草華散於壇上。燒眾名香。右膝著地胡跪。心常唸佛。作慕陀羅尼印。屈其頭指以大母指。押合掌。當其心上。誦此陀羅尼一百八遍訖。于其壇中如雲王雨華。能遍供養八十八俱胝殑伽沙那庾多百千諸佛。彼佛世尊咸共贊言。善哉希有真是佛子。即得無障礙智三昧。得大菩提心莊嚴三昧。持此陀羅尼法應如是。佛告天帝我以此方便。一切眾生應墮地獄道令得解脫。一切惡道亦得清凈。
【現代漢語翻譯】 現代漢語譯本：如果有人身患重病，聽聞此陀羅尼（dharani，總持、真言），就能永遠脫離一切疾病，也能消滅應當墮入惡道的業報，也能斷除惡緣，立即往生寂靜世界。從此身之後，不再受胞胎之身，所生之處皆是蓮花化生，一切生處都能憶持不忘，常能知曉宿命。
佛說：如果有人先前造作一切極重的惡業，以至於命終之後，憑藉這些惡業應當墮入地獄，或者墮入畜生道、閻羅王界，或者墮入餓鬼道，乃至墮入大阿鼻地獄，或者生於水中，或者生為禽獸異類之身。取其亡者隨身的一點骨灰，用一把土，誦此陀羅尼二十一遍，散在亡者的骨灰上，此人即可得生天界。
佛說：如果有人能夠每日誦此陀羅尼二十一遍，就能消受一切世間廣大的供養，捨棄此身往生極樂世界。如果常常誦唸，就能得到大涅槃（Nirvana，寂滅），又能增長壽命，享受殊勝的快樂。捨棄此身之後，就能往生種種微妙的諸佛剎土，常常與諸佛聚集一處，一切如來恒常為他演說微妙的義理，一切世尊立即為他授記，身光照耀一切剎土。佛說：如果誦此陀羅尼法，在佛前先取乾淨的泥土，筑作壇，隨其大小，作成四角形。用種種草和花散在壇上，焚燒各種名貴的香。右膝著地，胡跪，心中常常唸佛，作慕陀羅尼印（Mudra，手印）：彎曲頭指，用大拇指按壓，合掌，放在心上。誦此陀羅尼一百零八遍完畢，在壇中如雲王般降下花雨，能夠普遍供養八十八俱胝（koti，印度數字單位，一俱胝等於一千萬）殑伽沙（Ganges sand，恒河沙）那庾多（nayuta，印度數字單位，一那庾多等於一千萬）百千諸佛。那些佛世尊都共同讚歎說：『善哉！希有！真是佛子！』立即得到無障礙智三昧（Samadhi，三昧、禪定），得到大菩提心莊嚴三昧。持此陀羅尼法應當如此。佛告訴天帝釋（Śakra devānām Indra，帝釋天）：我用這種方便，使一切應當墮入地獄道的眾生得到解脫，一切惡道也能得到清凈。
【English Translation】 English version: If a person encounters a great and terrible illness, upon hearing this Dharani (總持、真言), they will be forever freed from all diseases. They will also eliminate the karmic consequences that would cause them to fall into evil realms, and they will be cut off from evil destinies, immediately being reborn in a peaceful world. After this life, they will no longer be born from a womb, but will be born from a lotus flower in every place they are born. In every place they are born, they will remember everything without forgetting, and they will always know their past lives.
The Buddha said: If a person has previously committed all kinds of extremely heavy evil deeds, so that upon death, due to these evil deeds, they should fall into hell, or into the realm of animals, the realm of King Yama, or into the realm of hungry ghosts, even into the great Avici Hell, or be born in water, or be born as birds and beasts of different kinds, take a portion of the deceased's bones, with a handful of earth, recite this Dharani twenty-one times, and scatter it on the bones of the deceased, then that person will be reborn in the heavens.
The Buddha said: If a person can recite this Dharani twenty-one times every day, they will be able to receive all the vast offerings of the world, and after abandoning this body, they will be reborn in the Land of Ultimate Bliss (Sukhavati). If they constantly recite it, they will attain Great Nirvana (寂滅), and they will increase their lifespan and enjoy supreme happiness. After abandoning this body, they will be reborn in various wonderful Buddha lands, constantly gathering in one place with all the Buddhas. All the Tathagatas (如來) will constantly expound the subtle meanings for them, and all the World Honored Ones will immediately bestow predictions upon them, their body's light illuminating all Buddha lands. The Buddha said: If you recite this Dharani, first take clean earth before the Buddha and build an altar, according to its size, making it square. Scatter various grasses and flowers on the altar, burn various precious incenses. Kneel on your right knee, with your palms together, constantly mindful of the Buddha, make the Mudra (手印) of the Dharani: bend the index fingers, press them with the thumbs, join the palms, and place them on your heart. After reciting this Dharani one hundred and eight times, rain down flowers like a cloud king in the altar, able to universally offer to eighty-eight koti (印度數字單位，一俱胝等於一千萬) Ganges sands (恒河沙) nayuta (印度數字單位，一那庾多等於一千萬) hundreds of thousands of Buddhas. Those Buddha World Honored Ones will all praise together, saying: 'Excellent! Rare! Truly a Buddha's child!' Immediately attain the Samadhi (三昧、禪定) of unobstructed wisdom, attain the Samadhi of great Bodhicitta (菩提心) adornment. Holding this Dharani should be like this. The Buddha told Śakra devānām Indra (帝釋天): I use this expedient to liberate all sentient beings who should fall into the hell realms, and all evil realms can also be purified.
復令持者增益壽命。天帝汝去將我此陀羅尼。授與善住天子。滿其七日。汝與善住俱來見我。
爾時天帝於世尊所。受此陀羅尼法奉持還於本天。授與善住天子。爾時善住天子。受此陀羅尼已。滿六日六夜。依法受持一切愿滿。應受一切惡道等苦。即得解脫住菩提道。增壽無量甚大歡喜。高聲嘆言希有如來。希有妙法希有明驗。甚為難得令我解脫。爾時帝釋至第七日。與善住天子將諸天眾。嚴持華鬘涂香末香寶幢幡蓋天衣瓔珞微妙莊嚴。往詣佛所設大供養。以妙天衣及諸瓔珞。供養世尊繞百千匝。于佛前立踴躍歡喜坐而聽法。
爾時世尊舒金色臂。摩善住天子頂。而為說法授菩提記。佛言此經名凈除一切惡道佛頂尊勝陀羅尼。汝當受持。爾時大眾聞法歡喜信受奉行。
佛頂尊勝陀羅尼經
◎那莫薄伽跋帝(一) 啼隸路迦(稽㖿反)缽啰底(㖿翊可反)毗失瑟咤㖿(長余何反聲下同)勃陀耶(一云歸命聖尊三世勝覺二) 薄伽跋底(三) 怛侄他(四) 唵(長五) 毗輸陀耶(馱音大)娑摩三漫多皤婆娑(漫音文六) 娑破啰拏揭底伽訶那娑婆皤輸秫地(輸律反下音同)阿鼻詵(去聲)者蘇揭多伐折那(八) 阿𪢗㗚多毗曬(平音)罽(九) 阿(上聲)訶羅(去聲)阿訶羅(下同十)
【現代漢語翻譯】 現代漢語譯本： 世尊再次告誡持咒者，此咒能增益壽命。天帝釋（Śakra-devānām-Indra），你前去將我這陀羅尼（dhāraṇī）授予善住天子（Sthitasumati）。圓滿七日後，你與善住天子一同來見我。 當時，天帝釋在世尊處，領受此陀羅尼法，恭敬奉持，返回本天。將陀羅尼授予善住天子。當時，善住天子接受此陀羅尼后，圓滿六日六夜，依法受持，一切願望都得到滿足。本應承受一切惡道等痛苦，立即得到解脫，安住于菩提道（bodhi-mārga），壽命增長無量，甚大歡喜。高聲讚歎道：『希有如來（Tathāgata）！希有妙法！希有明驗！甚為難得，令我解脫。』當時，帝釋至第七日，與善住天子率領諸天眾，莊嚴地持著華鬘、涂香、末香、寶幢、幡蓋、天衣、瓔珞等微妙莊嚴之物，前往佛所，設大供養。以妙天衣及諸瓔珞，供養世尊，繞百千匝，于佛前站立，踴躍歡喜，坐而聽法。 當時，世尊舒展金色手臂，摩善住天子頂，而為說法，授菩提記。佛言：『此經名為凈除一切惡道佛頂尊勝陀羅尼（Sarvadurgatipariśodhana-Uṣṇīṣa-vijaya-dhāraṇī）。你應當受持。』當時大眾聞法歡喜，信受奉行。 《佛頂尊勝陀羅尼經》 ◎那莫薄伽跋帝（Namo bhagavate）（歸命世尊） 啼隸路迦（Trailokyā）（三世）缽啰底（prati）（勝）毗失瑟咤㖿（viśiṣṭāya）（最殊勝的）勃陀耶（buddhāya）（覺者） 薄伽跋底（bhagavati）（世尊） 怛侄他（Tadyathā）（即說咒曰） 唵（oṃ） 毗輸陀耶（viśuddhaya）（清凈）娑摩三漫多皤婆娑（sama-samanta-avabhāsa）（普遍照耀） 娑破啰拏揭底伽訶那娑婆皤輸秫地（spharaṇa-gati-gahanā svabhāva-śuddhe）（自性清凈） 阿鼻詵（abhiṣiñca）（灌頂）者蘇揭多伐折那（sugata-vara-vacana）（善逝真實語） 阿𪢗㗚多毗曬（amṛta-abhiṣeke）（甘露灌頂）罽（āḥ） 阿（ā）訶羅（ahara）（拿走）阿訶羅（ahara）（拿走）
【English Translation】 English version: Again, the Holder is instructed to increase longevity. Śakra-devānām-Indra (Heavenly Emperor), you go and give this dhāraṇī to Sthitasumati (Well-established Intellect). After fulfilling seven days, you and Sthitasumati come to see me. At that time, Śakra-devānām-Indra, at the place of the World-Honored One, received this dhāraṇī dharma, respectfully upheld it, and returned to his own heaven. He gave the dhāraṇī to Sthitasumati. At that time, Sthitasumati, after receiving this dhāraṇī, fulfilled six days and six nights, upheld it according to the Dharma, and all his wishes were fulfilled. He was supposed to endure all the sufferings of the evil paths, but he immediately obtained liberation and dwelt on the bodhi-mārga (path to enlightenment), his lifespan increased immeasurably, and he was greatly delighted. He exclaimed loudly: 'Rare is the Tathāgata (Thus Come One)! Rare is the wonderful Dharma! Rare is the clear proof! It is extremely rare to obtain, allowing me to be liberated!' At that time, Śakra, on the seventh day, with Sthitasumati, led the heavenly hosts, solemnly holding flower garlands, scented paste, powdered incense, jeweled banners, canopies, heavenly garments, necklaces, and other subtle adornments, went to the Buddha's place, and made great offerings. With wonderful heavenly garments and various necklaces, they made offerings to the World-Honored One, circumambulating him hundreds of thousands of times, standing before the Buddha, leaping with joy, and sitting to listen to the Dharma. At that time, the World-Honored One extended his golden arm, touched the crown of Sthitasumati, and spoke the Dharma for him, bestowing the prediction of bodhi. The Buddha said: 'This scripture is named Sarvadurgatipariśodhana-Uṣṇīṣa-vijaya-dhāraṇī (The Victorious Dhāraṇī of the Buddha-Crown for Purifying All Evil Destinies). You should uphold it.' At that time, the assembly, hearing the Dharma, rejoiced, believed, accepted, and practiced it. The Uṣṇīṣa-vijaya-dhāraṇī Sūtra ◎ Namo bhagavate (Homage to the Bhagavan) Trailokyā (Three Realms) prati (Superior) viśiṣṭāya (Most Distinguished) buddhāya (Buddha) Bhagavati (Bhagavati) Tadyathā (Thus) Oṃ Viśuddhaya (Purification) sama-samanta-avabhāsa (Equal and Universal Illumination) Spharaṇa-gati-gahanā svabhāva-śuddhe (Essence of Purity) Abhiṣiñca (Sprinkle) sugata-vara-vacana (Words of the Sugata) Amṛta-abhiṣeke (Nectar Consecration) āḥ Ā hara (Take away) ā hara (Take away)
阿輸散陀(長聲)羅尼(十一) 輸馱耶輸馱耶(馱音並太十二) 伽伽那毗秫提(那去十三) 烏瑟尼沙毗逝耶秫提(輸音十四舜入) 娑訶娑啰喝啰濕弭珊珠地帝(帝音伭十五) 薩婆怛他揭多地瑟咤(長聲)那頞地瑟恥帝(亦丁你反)慕[口*侄]隸(慕音母干隸音犁十六) 跋折啰迦(長聲)耶僧訶多那秫提(十七) 薩婆伐羅拏毗秫提(十八) 缽羅底(底丁你反)你伐怛耶阿瑜秫提(十九) 薩末耶阿地瑟恥帝(底丁你反帝音伭二十) 末禰末禰(二十一) 怛闥多部多俱胝缽唎秫提(二十二) 毗薩普吒勃地秫提(毗音弭薩音悉二十三) 社耶社耶(余何反下同二十四) 毗社耶毗社耶(二十五) 薩末啰薩末啰勃陀頞地瑟恥多秫提(底丁你反二十六) 跋折梨跋折啰揭鞞(二十七) 跋折濫婆伐都(二十八) 么么(受持者於此自稱名)薩婆薩埵𡃂迦(長聲)耶毗秫提(二十九) 薩婆揭底缽唎秫提(底丁你反三十句) 薩婆怛他揭多三摩濕婆娑遏地瑟恥帝(底丁你反三十一帝音伭也) 勃陀(地耶反)勃陀(同上)蒱馱耶蒱馱耶(馱音太)三漫多缽唎秫提(三十二) 薩婆怛他揭多地瑟咤(長聲)那頞地瑟恥帝(底丁你反三十三) 娑婆訶
◎那謨薄伽跋帝(一) 啼隸路迦(稽㖿切)缽啰
【現代漢語翻譯】 現代漢語譯本 阿輸散陀羅尼(長聲)(Ashusandha Dharani)：輸馱耶輸馱耶(Shuddhaya Shuddhaya)（馱音並太）。伽伽那毗秫提(Gagana vishuddhe)（那去）。烏瑟尼沙毗逝耶秫提(Ushnisha vijaya shuddhe)（輸音十四舜入）。娑訶娑啰喝啰濕弭珊珠地帝(Sahasra hara rashmi samchudite)（帝音伭）。薩婆怛他揭多地瑟咤那頞地瑟恥帝(Sarva tathagata adhisthana adhisthite)（亦丁你反）。慕[口*侄]隸(Mudre)（慕音母干隸音犁）。跋折啰迦耶僧訶多那秫提(Vajra kaya samhatanashuddhe)。薩婆伐羅拏毗秫提(Sarva varana vishuddhe)。缽羅底你伐怛耶阿瑜秫提(Prati nivartaya ayu shuddhe)（底丁你反）。薩末耶阿地瑟恥帝(Samaya adhisthite)（底丁你反帝音伭）。末禰末禰(Mani Mani)。怛闥多部多俱胝缽唎秫提(Tathata bhuta koti parishuddhe)。毗薩普吒勃地秫提(Visphuta buddhi shuddhe)（毗音弭薩音悉）。社耶社耶(Jaya Jaya)（余何反下同）。毗社耶毗社耶(Vijaya Vijaya)。薩末啰薩末啰勃陀頞地瑟恥多秫提(Smara smara buddha adhisthita shuddhe)（底丁你反）。跋折梨跋折啰揭鞞(Vajri Vajra garbhe)。跋折濫婆伐都(Vajram bhavatu)。么么(Mama)（受持者於此自稱名）薩婆薩埵𡃂迦耶毗秫提(Sarva sattva kaya vishuddhe)。薩婆揭底缽唎秫提(Sarva gati parishuddhe)（底丁你反）。薩婆怛他揭多三摩濕婆娑遏地瑟恥帝(Sarva tathagata samashvasa adhisthite)（底丁你反帝音伭也）。勃陀勃陀(Buddha Buddha)（地耶反）。蒱馱耶蒱馱耶(Bodhaya Bodhaya)（馱音太）。三漫多缽唎秫提(Samanta parishuddhe)。薩婆怛他揭多地瑟咤那頞地瑟恥帝(Sarva tathagata adhisthana adhisthite)（底丁你反）。娑婆訶(Svaha)。 那謨薄伽跋帝(Namo bhagavate)：啼隸路迦缽啰(Trailokya pra)（稽㖿切）。
【English Translation】 English version Ashusandha Dharani (long sound): Shuddhaya Shuddhaya (with 'dha' sound). Gagana vishuddhe (Gagana vishuddhe). Ushnisha vijaya shuddhe (Ushnisha vijaya shuddhe). Sahasra hara rashmi samchudite (Sahasra hara rashmi samchudite). Sarva tathagata adhisthana adhisthite (Sarva tathagata adhisthana adhisthite). Mudre (Mudre). Vajra kaya samhatanashuddhe (Vajra kaya samhatanashuddhe). Sarva varana vishuddhe (Sarva varana vishuddhe). Prati nivartaya ayu shuddhe (Prati nivartaya ayu shuddhe). Samaya adhisthite (Samaya adhisthite). Mani Mani (Mani Mani). Tathata bhuta koti parishuddhe (Tathata bhuta koti parishuddhe). Visphuta buddhi shuddhe (Visphuta buddhi shuddhe). Jaya Jaya (Jaya Jaya). Vijaya Vijaya (Vijaya Vijaya). Smara smara buddha adhisthita shuddhe (Smara smara buddha adhisthita shuddhe). Vajri Vajra garbhe (Vajri Vajra garbhe). Vajram bhavatu (Vajram bhavatu). Mama (reciter states their name here) Sarva sattva kaya vishuddhe (Sarva sattva kaya vishuddhe). Sarva gati parishuddhe (Sarva gati parishuddhe). Sarva tathagata samashvasa adhisthite (Sarva tathagata samashvasa adhisthite). Buddha Buddha (Buddha Buddha). Bodhaya Bodhaya (Bodhaya Bodhaya). Samanta parishuddhe (Samanta parishuddhe). Sarva tathagata adhisthana adhisthite (Sarva tathagata adhisthana adhisthite). Svaha (Svaha). Namo bhagavate: Trailokya pra.
底毗失瑟咤㖿(余何切下同長聲)勃陀耶(一云歸命聖尊三世勝覺二) 薄伽跋底(三) 怛侄他(四) 唵(長聲五) 毗輸馱(音太)耶娑摩三漫(音文)多皤婆娑(六) 娑破啰拏揭底伽訶那(七) 娑婆皤輸秫(輸律切下同)地阿鼻詵(去聲)者蘇揭多伐折那(八) 阿嘧㗚多毗曬雞(取罽切平聲九) 阿(上聲)訶羅(去聲)阿訶啰(下同十) 阿瑜散陀(長聲)羅尼(十一) 輸(舜入聲)馱(音太下同)耶輸馱耶(十二) 伽伽那(去聲)毗秫提(十三) 烏瑟尼沙毗逝耶秫提(十四) 娑訶娑啰喝啰濕弭珊珠地帝(十五) 薩婆怛他揭多地瑟咤(長聲)那頞地瑟恥帝(丁你切)慕(音母)[口*侄]隸(音犁十六) 跋折啰迦(長聲)耶僧訶多那秫提(十七) 薩婆伐羅拏毗秫提(十八) 缽羅底(丁你切)你伐怛耶阿瑜秫提(十九) 薩末那阿地瑟恥帝(音低二十) 末禰末禰(二十一) 怛闥多部多俱胝缽唎秫提(二十二) 毗(音弭)薩(音悉)普吒勃地秫提(二十三) 社耶社耶(余何切下同二十四) 毗社耶毗社耶(二十五) 薩末啰薩末啰勃陀頞地瑟恥多秫提(二十六) 跋折梨跋折啰揭鞞(二十七) 跋折濫婆伐都(二十八) 么么(受持者於此自稱名)薩婆薩埵𡃂迦(長聲)耶毗秝
提(二十九) 薩婆揭底(丁你切)缽唎秫提(三十) 薩婆怛他揭多三摩濕婆娑遏地瑟恥帝(低字呼三十一) 勃陀(地耶切)勃陀(同上)蒱馱(音太)耶蒱馱(音太)耶三漫多缽唎秫提(三十二) 薩婆怛他揭多地瑟咤(長聲)那頞地瑟恥帝(三十三) 娑婆訶
【現代漢語翻譯】 現代漢語譯本： 提（第二十九句）薩婆揭底（一切趣，丁你切）缽唎秫提（第三十句，完全清凈）薩婆怛他揭多三摩濕婆娑遏地瑟恥帝（第三十一句，一切如來平等安慰加持，低字呼）勃陀（第三十二句，覺悟，地耶切）勃陀（同上）蒱馱耶（覺悟，音太）蒱馱耶（覺悟，音太）三漫多缽唎秫提（第三十三句，普遍完全清凈）薩婆怛他揭多地瑟咤（第三十四句，一切如來加持，長聲）那頞地瑟恥帝（第三十五句，加持）娑婆訶（第三十六句，成就）
【English Translation】 English version: Ti (29) Sarva-gate (all destinies, Ding ni qie) parisuddhe (30, completely pure). Sarva-tathagata-samasvasa-adhisthite (31, supported by the equal consolation and blessing of all Tathagatas, low tone). Buddha (32, awakened, Di ye qie). Buddha (same as above). Bodhaya (awaken, sound Tai). Bodhaya (awaken, sound Tai). Samanta parisuddhe (33, universally completely pure). Sarva-tathagata-adhisthana (34, the blessing of all Tathagatas, long tone). Adhisthite (35, blessing). Svaha (36, accomplishment).