T19n0969_佛頂最勝陀羅尼經
大正藏第 19 冊 No. 0969 佛頂最勝陀羅尼經
No. 969
佛頂最勝陀羅尼經序
沙門彥悰序
夫業理綿微。二乘不足臻其極。神宰恍惚。十地未易暨其深。則知賦命交加。罕言于孔宣父。報應叢雜。冥昧於太史公。是以先笑后號。鹯雀祥而莫準。始兇終吉。乘谷妖而弗驗。或倚或伏之說。柱下庶欲照其幾。為禍為福之談。塞上僅可鄰其次。若乃采緣洞業索果明因。儔潔大於百家。孰有京於十力。故能息善住之萬惡。杜閻摩之圓戶。轉凡階聖。引短成修。比宋景之退法星。猶蒂介於三舍。偶魯陽之揮落日。故齟齬于再中。何只庇托延祺見聞招賴。恧神香于異域。恥靈草于瓊田。若斯而已哉。乃將輕埃附而九惱祛。清吹獵而三障殄。皎鏡齊光于日寶。暉煥比麗於天金。雖事若反掌而乘機顯妙。奚可以常人之耳目。擬議大聖之希夷者焉。此經以儀鳳四年正月五日。朝散郎行鴻臚寺典客令杜行顗。與寧遠將軍度婆等。奉詔譯進。時有廟諱國諱皆隱而避之。即世尊為聖尊。世界為生界。大勢為大趣。救治為救除之類是也。上讀訖謂行顗曰。既是聖言不須避諱。杜時奉詔以正屬有故而寢焉。無幾。
敕中天法師地婆訶羅。于東西二京太原弘福寺等傳譯法寶。而杜每充其
【現代漢語翻譯】 現代漢語譯本： 《佛頂最勝陀羅尼經序》
沙門彥悰序
業力的道理細緻而微妙，二乘（聲聞乘和緣覺乘）的修行者尚且不能完全達到它的極境；神明的意志恍惚難測，十地菩薩也難以窮盡它的深奧。由此可知，命運的交織變化，即使是孔子也很少談論；報應的複雜多樣，司馬遷也感到迷惑難明。因此，先笑后哭的事情，即使是鹯雀呈祥也無法準確預測；開始兇險最終吉祥的事情，即使是乘谷的妖怪也無法驗證。關於命運或順或逆的說法，老子或許想揭示其中的一些端倪；關於禍與福的討論，邊塞的術士也只能勉強接近其中的一部分。如果說到探究因緣，洞悉業力，尋求果報，明瞭因果，那麼潔白的蓮花也比不上百家的學說，又有誰能與佛陀的十力（如來所具有的十種力用）相比呢？所以佛法能夠止息善住天子的萬種惡行，關閉閻羅王的牢獄之門，使凡人轉變為聖人，使短暫的生命變得長久。相比宋景公用退法星的方法來延長壽命，那就像三舍（古代行軍三十里為一舍）的距離一樣微不足道；偶像是魯陽公揮動戈來挽留太陽，也顯得不協調。哪裡僅僅是庇護、寄託、延續福氣，使見聞者招來福報呢？這使得異域的神香感到羞愧，瓊田的靈草也感到慚愧。難道僅僅是這樣嗎？乃至於將輕微的塵埃附著在身上，就能祛除九種煩惱，清風吹拂，就能消滅三種障礙。明亮的鏡子可以與太陽的光芒相媲美，光輝燦爛可以與天上的黃金相比。雖然事情看起來像翻手掌一樣簡單，但其中蘊含的機理卻非常玄妙。怎麼可以用常人的耳目來揣測大聖人的深奧呢？這部經是在儀鳳四年（公元679年）正月五日，由朝散郎、行鴻臚寺典客令杜行顗與寧遠將軍度婆等人奉詔翻譯進獻的。當時因為有廟諱和國諱，所以都隱去而避開。例如，將『世尊』改為『聖尊』，將『世界』改為『生界』，將『大勢』改為『大趣』，將『救治』改為『救除』等等。皇上讀完后對杜行顗說：『既然是聖人的言語，就不需要避諱。』杜行顗當時奉詔認為應該以正義為重，所以就擱置了。沒過多久。
皇帝敕令中天竺法師地婆訶羅（Divākara）在東西二京（長安和洛陽）的太原弘福寺等地翻譯佛法寶典，而杜行顗每次都擔任他的助手。
【English Translation】 English version: Preface to the Most Victorious Buddha-Crown Dhāraṇī Sūtra
Preface by the Śrāmaṇa (Buddhist monk) Yàn Cóng
The principle of karma is subtle and profound, beyond the reach of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to fully grasp its ultimate depth; the will of the divine is elusive and unpredictable, not easily fathomed even by the Bodhisattvas of the Ten Grounds. From this, we know that the intertwining of destinies is rarely discussed even by Confucius; the complexity of karmic retribution is obscure even to the Grand Historian (Sima Qian). Therefore, events of laughing first and then crying cannot be accurately predicted even with auspicious omens from hawks and sparrows; events of initial misfortune turning into ultimate good fortune cannot be verified even with monstrous signs from the valley. Regarding the sayings of fortune being either leaning or submissive, Lao Tzu (柱下) perhaps wished to illuminate some of its clues; regarding the discussions of misfortune and fortune, the borderland diviners could only barely approach its secondary aspects. If we speak of exploring the causes and conditions, understanding karma, seeking the fruits of actions, and clarifying cause and effect, then the purity of a lotus flower cannot compare to the hundred schools of thought, and who can compare to the Ten Powers (如來十力, the ten powers of a Tathāgata)? Therefore, the Dharma is able to stop the myriad evils of the Deva Śuddhavāsa (善住天), and close the gates of Yama's (閻摩) hell; it transforms ordinary beings into sages, and extends short lives into long ones. Compared to Duke Jing of Song's method of averting the evil star, it is as insignificant as the distance of three shè (三舍, an ancient unit of distance, approximately 30 lǐ); even the image of Lu Yang wielding his spear to hold back the setting sun seems awkward in comparison. Where is it merely about sheltering, entrusting, and prolonging blessings, and bringing fortune to those who see and hear? This puts the divine incense of foreign lands to shame, and makes the spiritual herbs of the jade fields feel ashamed. Is it only this? It even goes so far as to say that by attaching a light dust to oneself, one can dispel the nine afflictions, and with a gentle breeze, one can eliminate the three obstacles. A bright mirror can be compared to the light of the sun, and its radiant brilliance can be compared to heavenly gold. Although things seem as simple as turning one's palm, the underlying mechanisms are extremely profound. How can one use the ears and eyes of ordinary people to fathom the profound and mysterious nature of the Great Sage?
This sūtra was translated and presented on the fifth day of the first month of the fourth year of the Yifeng era (679 AD) by Dù Xíngyǐ (杜行顗), the Court Gentleman for Audience, Acting Director of the Court of State Ceremonials, and General Níngyuǎn Dùpó (度婆), among others, under imperial decree. At that time, due to the taboo of the temple name and the state name, they were all concealed and avoided. For example, 'World Honored One' (世尊) was changed to 'Venerable One' (聖尊), 'world' (世界) was changed to 'birth realm' (生界), 'Mahāsthāmaprāpta' (大勢至) was changed to 'Great Course' (大趣), 'cure' (救治) was changed to 'rescue and remove' (救除), and so on. After reading it, the Emperor said to Dù Xíngyǐ: 'Since it is the words of the Sage, there is no need to avoid taboos.' Dù Xíngyǐ, at that time, believed that righteousness should be prioritized, so he put it aside. Not long after,
The Emperor ordered the Central Indian Dharma Master Divākara (地婆訶羅) to translate the Dharma treasures in the Taiyuan Hongfu Temple and other places in the two capitals (Chang'an and Luoyang), and Dù Xíngyǐ served as his assistant each time.
選。余時又參末席。杜嘗謂余曰。弟子庸材不閑文體。屈師據敕刪正。亦愿依文筆削。余辭以不敏。載涉暄寒。荏苒之間此君長逝。余嘆惋流涕思其若人。又懼寢彼鴻恩乖于貝牒。因請沙門道成等十人。屈天竺法師再詳幽趣。庶臨文不諱。上奉皇私。曲盡方言。下符流便。故乃具表曲委陳諸始末。俾夫披覽之土無猜此教焉。於時永淳元年五月二十三日也。
佛頂最勝陀羅尼經
大唐天竺三藏地婆訶羅譯
如是我聞。一時佛在舍衛國祇樹給孤獨園。與大比丘眾八千人俱。復有菩薩摩訶薩等。一切皆得正智明炬。照于諸法無所掛礙。其名曰文殊師利菩薩蓮華勝藏菩薩。離諸障菩薩觀世音菩薩。得大勢菩薩執金剛菩薩。虛空藏菩薩普賢菩薩。彌勒菩薩持地菩薩摩訶薩等。如是上首三萬二千人俱。
復有萬梵天王善吒天等。各從余世界來至佛所。
復有萬二千天帝。與無量諸天龍八部人非人等來至佛所。
爾時世尊四眾圍繞。供養恭敬而為說法。當是之時釋天眾中。有一天人名曰善住。與諸天女處大寶宮。放逸嬉戲恣情受樂。其夜有聲呼善住曰。卻後七日汝定命終。于閻浮提七返生死。從是已后復入地獄。從地獄出后得人身。生盲貧窮具受諸苦。善住聞已心驚惶怖。身毛為豎戰慄不安。
【現代漢語翻譯】 現代漢語譯本 選。當時我也忝列末座。杜曾對我說：『弟子才疏學淺，不熟悉文章體例，懇請老師根據敕令刪改訂正，也希望我能依照原文進行筆削。』我以自己才識平庸為由推辭了。時間流逝，寒暑交替，杜先生去世了。我嘆息惋惜，流著眼淚思念他這樣的人，又擔心辜負了他所受的皇恩，違背了佛經的記載。因此，我請沙門道成等十人，恭請天竺法師再次詳細研究其中的深奧之處，希望行文沒有錯誤，上能符合皇帝的旨意，又能充分表達原文的意思，下能符合流暢易懂的原則。所以，我特地上表，詳細陳述事情的始末，讓閱讀的人不會對這部佛經產生懷疑。時間是永淳元年五月二十三日。
《佛頂最勝陀羅尼經》
大唐天竺三藏地婆訶羅（Divākara）譯
如是我聞。一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。與大比丘眾八千人在一起。又有菩薩摩訶薩（bodhisattva-mahāsattva）等，一切都得到了正智明炬，照亮一切諸法，沒有絲毫障礙。他們的名字是：文殊師利菩薩（Mañjuśrī Bodhisattva）、蓮華勝藏菩薩、離諸障菩薩、觀世音菩薩（Avalokiteśvara Bodhisattva）、得大勢菩薩（Mahāsthāmaprāpta Bodhisattva）、執金剛菩薩（Vajrapāṇi Bodhisattva）、虛空藏菩薩（Ākāśagarbha Bodhisattva）、普賢菩薩（Samantabhadra Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）、持地菩薩摩訶薩等，像這樣以上首的三萬二千人在一起。
又有萬梵天王、善吒天等，各自從其他世界來到佛的住所。
又有萬二千天帝，與無量諸天、龍八部、人非人等來到佛的住所。
當時，世尊被四眾圍繞，接受供養恭敬，併爲他們說法。就在這個時候，釋天眾中，有一天人名叫善住，與諸天女居住在大寶宮中，放縱嬉戲，恣意享受快樂。那天晚上，有個聲音呼喚善住說：『七天之後，你必定會死去，在閻浮提（Jambudvīpa）經歷七次生死。從那以後，你還會墮入地獄。從地獄出來后，你將得到人身，但會生來就是盲人，貧窮困苦，飽受各種痛苦。』善住聽了之後，心中驚慌恐懼，渾身汗毛豎立，戰慄不安。
【English Translation】 English version Selection. At that time, I also participated in the last seat. Du once said to me, 'This disciple is mediocre and not familiar with literary styles. I respectfully request the teacher to revise and correct according to the imperial decree, and I also wish to revise and edit according to the original text.' I declined on the grounds of my own mediocrity. Time passed, and the seasons changed, and this gentleman passed away. I sighed with regret, shedding tears as I remembered such a person, and I was also afraid of failing to live up to the imperial grace he had received, and violating the records in the Buddhist scriptures. Therefore, I invited the Shramana Daocheng and ten others, and respectfully requested the Indian Dharma Master to study the profound meanings in detail again, hoping that the writing would be free of errors, and that it would conform to the emperor's will above, and fully express the meaning of the original text, and conform to the principles of fluency and ease of understanding below. Therefore, I specially submitted a memorial, detailing the beginning and end of the matter, so that those who read it would not doubt this teaching. The time was the 23rd day of the fifth month of the first year of Yongchun.
The Most Victorious Dhāraṇī Sūtra of the Buddha's Crown
Translated by Divākara (地婆訶羅), the Tripiṭaka Master from India of the Great Tang Dynasty
Thus have I heard. At one time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (祇樹給孤獨園) in Śrāvastī (舍衛國). He was with a great assembly of eight thousand Bhikṣus (比丘). There were also Bodhisattva-Mahāsattvas (菩薩摩訶薩), all of whom had obtained the bright torch of Right Knowledge, illuminating all Dharmas (諸法) without any obstruction. Their names were: Mañjuśrī Bodhisattva (文殊師利菩薩), Lotus Victory Treasury Bodhisattva, Detached from All Obstacles Bodhisattva, Avalokiteśvara Bodhisattva (觀世音菩薩), Mahāsthāmaprāpta Bodhisattva (得大勢菩薩), Vajrapāṇi Bodhisattva (執金剛菩薩), Ākāśagarbha Bodhisattva (虛空藏菩薩), Samantabhadra Bodhisattva (普賢菩薩), Maitreya Bodhisattva (彌勒菩薩), Dhṛtarāṣṭra Bodhisattva-Mahāsattva, and so on. Thus, there were thirty-two thousand people with these leaders.
There were also ten thousand Brahma Kings, Śantadeva, and others, each coming from other worlds to the Buddha's abode.
There were also twelve thousand Deva Emperors, with immeasurable Devas, Nāgas, the Eight Classes of beings, humans, non-humans, and others, coming to the Buddha's abode.
At that time, the World-Honored One was surrounded by the four assemblies, receiving offerings and reverence, and expounding the Dharma for them. At that time, among the Śakra Devas, there was a Deva named Sudatta, who lived in a great treasure palace with the Deva maidens, indulging in play and enjoying pleasure at will. That night, a voice called out to Sudatta, saying, 'After seven days, you will surely die, and you will experience seven births and deaths in Jambudvīpa (閻浮提). After that, you will fall into hell. After coming out of hell, you will obtain a human body, but you will be born blind, poor, and suffer all kinds of hardships.' Upon hearing this, Sudatta was terrified and frightened, his body hair stood on end, and he trembled with unease.
奔馳往詣彼釋天所。陳已所聞請求哀救。時釋天王聞善住言。心生驚悼默而思曰。云何七生彼生何類。作是念已即見善住。死相現前受于豬身。畢豬身已復受狗身。如是次第狐身猴身。毒蛇之身烏身鷲身。如是七生恒食臭穢。時釋天王見此事已。深哀善住必受斯苦。自念于彼無如之何。惟佛世尊方能救濟。時釋天王于夜後分。赍諸華鬘衣服瓔珞種種香等。詣舍衛國供養世尊。禮佛雙足卻住一面。而白佛言世尊。我所止宮有一天子名曰善住。耽荒戲樂縱情游處。夜忽有聲呼而謂曰。汝后七日必定命終。于閻浮提受七惡報。所生之處常食臭穢。從是已后復入地獄。從地獄出得生人中。盲瞽貧窮具受眾苦。向我求救無如之何。我思世尊方能救彼。
爾時世尊聞見釋天陳請畢已。頂放種種雜色光明。流照十方一切世界。照已還至佛世尊所。右繞三匝從佛口入。佛便微笑告釋天言。我有如是清凈諸趣灌頂最勝大陀羅尼。能滿汝愿救于彼苦。亦大饒益一切眾生。天帝我此神咒力。能滅除一切業障地獄畜生。閻摩羅等種種諸苦。又能破壞地獄等道。令諸眾生髮正覺路。天帝若有暫能聽聞之者。悉得消滅一切業障生死諸苦。當獲善利得宿命智。從一佛國至一佛國。從一天中生一天中。所生之處常識宿命。若有學習此經咒者。現百
【現代漢語翻譯】 現代漢語譯本：釋提桓因（Śakra-devānām-indra，天帝名）前往善住天子（Sudatta，天子名）的住所，陳述了自己所聽到的，請求哀憐救助。當時，釋提桓因聽到善住天子的話，心中驚恐悲傷，默默地思考說：『為什麼是七次轉生？他會轉生為什麼樣的類別？』這樣想著，他立刻看到善住天子死亡的徵兆顯現，將要承受豬的身軀。結束豬的身軀后，又將承受狗的身軀。像這樣依次是狐貍的身軀、猴子的身軀、毒蛇的身軀、烏鴉的身軀、鷲的身軀。這樣七次轉生，總是吃著臭穢之物。當時，釋提桓因看到這件事後，深深地哀憐善住天子必定要承受這樣的痛苦。自己想到對於這件事沒有什麼辦法，只有佛世尊才能救濟他。當時，釋提桓因在夜晚的後半夜，帶著各種花鬘、衣服、瓔珞、各種香等，前往舍衛國（Śrāvastī，古印度城市名）供養世尊。禮拜佛的雙足，退到一旁站立，對佛說：『世尊，我所居住的宮殿中，有一位天子名叫善住。他沉迷於嬉戲娛樂，放縱自己的情感遊樂。夜晚忽然聽到聲音呼喚他說：『你過七天必定會死亡，在閻浮提（Jambudvīpa，指我們所居住的這個世界）承受七種惡報。所出生的地方總是吃著臭穢之物。從這之後還要進入地獄。從地獄出來后，能夠出生在人間，也會是盲人、聾子、貧窮的人，完全承受各種痛苦。』他向我求救，我沒有什麼辦法。我想到世尊才能救他。』 這時，世尊聽到釋提桓因陳述請求完畢后，從頭頂放出各種雜色的光明，流照十方一切世界。照耀完畢后，又回到佛世尊這裡，向右繞三圈，從佛的口中進入。佛便微笑，告訴釋提桓因說：『我有這樣清凈的諸趣灌頂最勝大陀羅尼（dhāraṇī，總持之意，指咒語），能夠滿足你的願望，救助他的痛苦，也能夠大大地饒益一切眾生。天帝，我的這個神咒的力量，能夠滅除一切業障、地獄、畜生、閻摩羅（Yamarāja，地獄之主）等等各種痛苦。又能夠破壞地獄等道，讓各種眾生髮起走向正覺之路。天帝，如果有人暫時能夠聽聞這個咒語，都能夠消滅一切業障、生死諸苦，應當獲得善利，得到宿命智（jātismaraṇa-jñāna，知曉過去世的能力），從一個佛國到另一個佛國，從一個天界出生到另一個天界出生，所出生的地方總是能夠認識自己的宿命。如果有人學習這部經咒，現在就能獲得百……』
【English Translation】 English version: Śakra-devānām-indra (name of a deity, meaning 'Lord of the Devas') went to the abode of the deva Sudatta (name of a deva) and recounted what he had heard, requesting compassionate aid. At that time, Śakra-devānām-indra, upon hearing Sudatta's words, felt alarmed and saddened, silently pondering: 'Why seven rebirths? What kind of beings will he be reborn as?' As he thought this, he immediately saw the signs of Sudatta's death manifesting, indicating that he would take on the body of a pig. After the pig's body, he would then take on the body of a dog. In this sequence, he would become a fox, a monkey, a venomous snake, a crow, and a vulture. For these seven rebirths, he would constantly feed on foul and impure things. Seeing this, Śakra-devānām-indra deeply grieved that Sudatta would inevitably endure such suffering. He thought to himself that there was nothing he could do about it, except that the World-Honored Buddha could save him. Then, in the latter part of the night, Śakra-devānām-indra, carrying various garlands of flowers, garments, necklaces, and various fragrances, went to Śrāvastī (name of an ancient Indian city) to make offerings to the World-Honored One. He bowed at the Buddha's feet, stepped back to one side, and said to the Buddha: 'World-Honored One, in the palace where I dwell, there is a deva named Sudatta. He is engrossed in playful amusements, indulging his emotions in pleasure. Suddenly, in the night, a voice called out to him, saying: 'In seven days, you will surely die and suffer seven evil retributions in Jambudvīpa (referring to the world we live in). The places where you are born will always be where you eat foul and impure things. After that, you will enter hell. After coming out of hell, if you are born among humans, you will be blind, deaf, and poor, fully enduring all kinds of suffering.' He sought my help, but there was nothing I could do. I thought that only the World-Honored One could save him.' At that time, after the World-Honored One heard Śakra-devānām-indra's plea, he emitted various multicolored rays of light from the crown of his head, illuminating all the worlds in the ten directions. After illuminating them, the light returned to the World-Honored Buddha, circumambulated him three times to the right, and entered through the Buddha's mouth. The Buddha then smiled and said to Śakra-devānām-indra: 'I have such a pure and supreme great dhāraṇī (meaning 'mantra' or 'incantation') for the consecration of all realms, which can fulfill your wish, save him from his suffering, and greatly benefit all sentient beings. Emperor of the Gods, the power of this divine mantra of mine can eradicate all karmic obstacles, hells, animals, Yamarāja (lord of hell), and all kinds of suffering. It can also destroy the paths to hell and other realms, enabling all sentient beings to embark on the path to enlightenment. Emperor of the Gods, if anyone can temporarily hear this mantra, they will be able to eliminate all karmic obstacles, the sufferings of birth and death, and should obtain good benefits, gaining the knowledge of past lives (jātismaraṇa-jñāna, the ability to know past lives), going from one Buddha-land to another, being born from one heaven to another, and always recognizing their past lives in the places where they are born. If anyone studies this scripture and mantra, they will now obtain a hundred...'
年限更增其壽。身口意凈泰然安樂。諸佛觀視諸天衛護。一切菩薩咸加慈念。若常讀誦此經咒者。彼三惡道所有諸苦息滅不行。一切佛剎諸天福門導之令入。時天帝釋聞佛贊說此陀羅尼。前白佛言世尊。惟愿如來憐愍攝護一切眾生。請說所陳清凈諸趣佛頂最勝大陀羅尼。爾時世尊受天帝請。即為演說陀羅尼曰。
納謨納莫(一)怛薩謎薄伽跋帝(二)㗌唳路迦(引)缽啰底馝失瑟吒(引坼佉切)耶(三餘何反)三菩馱(引)耶(四)摩訶牟(去)泥(去五)怛侄他(六)嗚吽(七)馝輸馱耶(八)三摩三漫多何婆(去)婆賀娑(九)薩破啰拏咖(去)[口*底]伽訶那(十)薩婆何婆婆舜(入)提(十一)阿鼻詵者么蘇伽陀跋啰跋繕那(十二)阿蜜㗚多(引)毗曬罽(平十三)阿(引上)喝啰(上)阿(引)喝啰(十四上)阿(引去)瑜散(去)陀(引)啰眤(十五)輸馱耶輸馱耶(十六)薩婆羯摩婆啰拏(引)你(十七)謎嚧跋啰伽伽那毗舜(去下同)提(十八)嗚瑟膩(引)沙跋啰曷啰怛那毗社耶(十九)達摩馱都蘇毗舜提(二十)薩訶薩啰曷啰濕弭珊珠地帝(二十一)末昵摩訶末眤蘇真陀末眤(二十二)跋啰薩婆怛他揭多地瑟咤(引)那地瑟恥多(二十三)摩訶母侄唳(二十四)跋折啰個(引)耶僧訶哆
【現代漢語翻譯】 現代漢語譯本： 壽命會隨著年限而增長。身、口、意清凈，泰然安樂。諸佛觀視，諸天衛護。一切菩薩都加以慈悲的護念。如果經常讀誦此經咒的人，那麼三惡道中的所有痛苦都會止息，不再經歷。一切佛剎諸天的福門都會引導他們進入。當時，天帝釋聽聞佛贊說此陀羅尼，上前對佛說：『世尊，惟愿如來憐憫攝護一切眾生，請您宣說所陳述的清凈諸趣佛頂最勝大陀羅尼。』 這時，世尊接受了天帝釋的請求，就為他演說了陀羅尼，內容如下： 『納謨納莫（皈命，皈命）(一)，怛薩謎薄伽跋帝（如來、應供、正遍知）(二)，㗌唳路迦（三世）(引)缽啰底馝失瑟吒（殊勝）(引坼佉切)耶(三餘何反)，三菩馱（正覺）(引)耶(四)，摩訶牟(去)泥(去五)（大聖）(五)，怛侄他（即說咒曰）(六)，嗚吽(七)，馝輸馱耶（清凈）(八)，三摩三漫多何婆(去)婆賀娑(九)，薩破啰拏咖(去)[口*底]伽訶那（普遍）(十)，薩婆何婆婆舜(入)提（一切有）(十一)，阿鼻詵者么蘇伽陀跋啰跋繕那（灌頂）(十二)，阿蜜㗚多(引)毗曬罽(平十三)（甘露灌頂）(十三)，阿(引上)喝啰(上)阿(引)喝啰(十四上)（拿來，拿來）(十四)，阿(引去)瑜散(去)陀(引)啰眤（壽命）(十五)，輸馱耶輸馱耶（清凈，清凈）(十六)，薩婆羯摩婆啰拏(引)你（一切業障）(十七)，謎嚧跋啰伽伽那毗舜(去下同)提（須彌山）(十八)，嗚瑟膩(引)沙跋啰曷啰怛那毗社耶（佛頂）(十九)，達摩馱都蘇毗舜提（法界）(二十)，薩訶薩啰曷啰濕弭珊珠地帝（千光）(二十一)，末昵摩訶末眤蘇真陀末眤（寶珠）(二十二)，跋啰薩婆怛他揭多地瑟咤(引)那地瑟恥多（一切如來加持）(二十三)，摩訶母侄唳（大印）(二十四)，跋折啰個(引)耶僧訶哆（金剛身）』
【English Translation】 English version: Lifespan will increase with the years. Body, speech, and mind will be pure, peaceful, and happy. All Buddhas will observe, and all devas will protect. All Bodhisattvas will add their compassionate mindfulness. If one constantly reads and recites this sutra and mantra, then all the sufferings of the three evil paths will cease and not be experienced. All the gates of blessings of the heavens in all Buddha-lands will guide them to enter. At that time, the Deva-King Śakra, hearing the Buddha praise this Dharani, stepped forward and said to the Buddha: 'World Honored One, may the Tathagata have mercy and protect all sentient beings, please speak the most supreme and great Dharani of the pure and virtuous Buddha-Summit of all destinies.' At this time, the World Honored One, accepting the request of the Deva-King Śakra, then expounded the Dharani, saying: 'Namo Namo (Homage, Homage) (1), Tastriye Adhishthanaya Tathagataya (To the Three Jewels, to the Tathagata) (2), Trailokya (Three Realms) (引) Prati-vishishtaya (Superior) (引坼佉切) Ya (3余何反), Sambuddhaya (Perfectly Awakened) (引) Ya (4), Maha Muni (Great Sage) (去5) (5), Tadyatha (Thus it is) (6), Om Hum (7), Vishuddhaya (Pure) (8), Sama Samanta Avabhasa (9), Sarva Spharana Gati Gahana (Universal) (10), Sarva Avabha Svabhava Shuddhe (All Existence) (11), Abhisheka Me Sugata Vara Vachana (Consecration) (12), Amrita (Immortality) (引) Abhisheke (Consecration) (平13) (13), Ahara Ahara (Bring, Bring) (引上) (14上), Ayu Sandharani (Lifespan) (引去) (15), Shuddhaya Shuddhaya (Purify, Purify) (16), Sarva Karma Avarana Ni (All Karmic Obstructions) (引) (17), Meru Dhara Dhara Gagana Vibhuti (Mount Meru) (18), Ushnisha Vara Ratna Vijaya (Buddha-Summit) (引) (19), Dharma Dhatu Su-Vibhuti (Dharma Realm) (20), Sahasra Dhara Rashmi Samchudite (Thousand Lights) (21), Mani Maha Mani Su-chinta Mani (Jewel) (22), Vara Sarva Tathagata Adhishthana Adhishthita (All Tathagata's Blessings) (引) (23), Maha Mudre (Great Seal) (24), Vajra Kaya Samhatana (Diamond Body)'
那蘇舜提(二十五)薩婆婆啰拏毗舜提(二十六)缽剌底婆你婆哆耶(余何反)阿(去)瑜舜提(二十七)三摩耶頞地瑟恥低(二十八)末你摩末你(二十九)怛闥多部多俱胝缽李舜提(三十)仳(芳已反)薩普多馞地(平)舜提(三十一)社耶社耶(三十二)毗社耶毗社耶(三十三)毗社耶薩摩啰薩摩啰(三十四)薩婆菩馱(引)頞地瑟恥多舜提(三十五)跋折唳跋折啰揭鞞(三十六)跋折覽婆伐都(三十七)么么(自稱名)薩婆薩埵那(引三十八)個耶毗舜提(三十九)薩婆口*伽底(平)缽李舜提(四十)薩婆怛他揭多(四十一)三磨(去)室縛(二字合聲符賀反)娑頞地瑟恥低(四十二)馞陀(地耶反)馞陀(四十三)菩陀耶菩陀耶(四十四)三曼多末啰達摩馱都缽李舜提(四十五)薩婆怛他揭多(四十六)頞地瑟咤(引)那頞地瑟恥低(四十七)娑婆呵
佛告天帝。此陀羅尼八十八億百千恒河沙諸佛世尊所共宣說。守護稱讚智印印之。如是諸佛為欲解脫地獄畜生閻摩羅等。沉溺苦海諸苦毒故。又為利益短壽薄福卑陋下賤。一切眾生諸惡業故。又為安樂趣諸惡道夭逝亂心。一切眾生諸苦惱故。是故諸佛說此最勝大陀羅尼。天帝汝當以此大陀羅尼。授善住天令彼修習。亦當為彼諸天天子。及閻
【現代漢語翻譯】 現代漢語譯本 那蘇舜提 (Nasuśuddhi，清凈的名字) (二十五) 薩婆婆啰拏毗舜提 (Sarvapāpa-viśuddhi，一切罪障清凈) (二十六) 缽剌底婆你婆哆耶 (Pratibhānapratāyāya，具足智慧光明的) 阿瑜舜提 (Āyuśuddhi，壽命清凈) (二十七) 三摩耶頞地瑟恥低 (Samayādhiṣṭhite，住于誓約) (二十八) 末你摩末你 (Maṇi-maṇi，寶珠啊，寶珠啊) (二十九) 怛闥多部多俱胝缽李舜提 (Tathatā-bhūta-koṭi-pariśuddhi，真如實際億清凈) (三十) 仳 (Bhi，語助詞) 薩普多馞地 (Sapta-bodhi，七覺悟) 舜提 (Śuddhi，清凈) (三十一) 社耶社耶 (Jaya-jaya，勝利啊，勝利啊) (三十二) 毗社耶毗社耶 (Vijaya-vijaya，大勝啊，大勝啊) (三十三) 毗社耶薩摩啰薩摩啰 (Vijaya-smara-smara，大勝，憶念，憶念) (三十四) 薩婆菩馱 (Sarva-buddhā，一切佛) 頞地瑟恥多舜提 (Adhiṣṭhita-śuddhi，加持清凈) (三十五) 跋折唳跋折啰揭鞞 (Vajri-vajra-garbhe，金剛啊，金剛藏) (三十六) 跋折覽婆伐都 (Vajram bhavatu，愿金剛成就) (三十七) 么么 (mama，我的) (自稱名) 薩婆薩埵那 (Sarva-sattvānām，一切眾生) (引三十八) 個耶毗舜提 (Kāya-viśuddhi，身清凈) (三十九) 薩婆[口伽]底 (Sarva-gati，一切趣) 缽李舜提 (Pariśuddhi，清凈) (四十) 薩婆怛他揭多 (Sarva-tathāgata，一切如來) (四十一) 三磨 (Samā，平等) 室縛 (śvā，呼吸) 娑頞地瑟恥低 (Sādhiṣṭhite，加持) (四十二) 馞陀 (bodhaya，覺悟) 馞陀 (bodhaya，覺悟) (四十三) 菩陀耶菩陀耶 (Bodhaya-bodhaya，令覺悟，令覺悟) (四十四) 三曼多末啰達摩馱都缽李舜提 (Samanta-mantra-dharma-dhātu-pariśuddhi，普遍真言法界清凈) (四十五) 薩婆怛他揭多 (Sarva-tathāgata，一切如來) (四十六) 頞地瑟咤 (Adhiṣṭhāna，加持) 那頞地瑟恥低 (Adhiṣṭhite，加持) (四十七) 娑婆呵 (Svāhā，成就) 佛告天帝 (Devendra，眾神之王)。此陀羅尼 (dhāraṇī，總持) 八十八億百千恒河沙諸佛世尊所共宣說。守護稱讚智印印之。如是諸佛為欲解脫地獄、畜生、閻摩羅 (Yamarāja，冥王) 等，沉溺苦海諸苦毒故。又為利益短壽、薄福、卑陋*，一切眾生諸惡業故。又為安樂趣諸惡道夭逝亂心，一切眾生諸苦惱故。是故諸佛說此最勝大陀羅尼。天帝汝當以此大陀羅尼，授善住天令彼修習。亦當為彼諸天天子，及閻
【English Translation】 English version Nasuśuddhi (The name of purity) (25), Sarvapāpa-viśuddhi (Purification of all sins) (26), Pratibhānapratāyāya (Endowed with the light of wisdom), Āyuśuddhi (Purity of life) (27), Samayādhiṣṭhite (Abiding in the vow) (28), Maṇi-maṇi (Jewel, jewel) (29), Tathatā-bhūta-koṭi-pariśuddhi (Purity of suchness, reality, and countless numbers) (30), Bhi (An expletive particle), Sapta-bodhi (Seven enlightenments) Śuddhi (Purity) (31), Jaya-jaya (Victory, victory) (32), Vijaya-vijaya (Great victory, great victory) (33), Vijaya-smara-smara (Great victory, remember, remember) (34), Sarva-buddhā (All Buddhas) Adhiṣṭhita-śuddhi (Purity of empowerment) (35), Vajri-vajra-garbhe (Vajri, womb of vajra) (36), Vajram bhavatu (May the vajra be accomplished) (37), mama (My) (Self-proclaimed name) Sarva-sattvānām (Of all beings) (38), Kāya-viśuddhi (Purity of body) (39), Sarva-gati (All destinies) Pariśuddhi (Purity) (40), Sarva-tathāgata (All Tathagatas) (41), Samā (Equality) śvā (Breath) Sādhiṣṭhite (Empowered) (42), bodhaya (Awaken) bodhaya (Awaken) (43), Bodhaya-bodhaya (Cause to awaken, cause to awaken) (44), Samanta-mantra-dharma-dhātu-pariśuddhi (Universal mantra, dharma realm purity) (45), Sarva-tathāgata (All Tathagatas) (46), Adhiṣṭhāna (Empowerment) Adhiṣṭhite (Empowered) (47), Svāhā (Accomplishment). The Buddha told Devendra (King of the Gods): 'This dhāraṇī (mantra), is proclaimed by eighty-eight billion, one hundred thousand, countless Buddhas, as numerous as the sands of the Ganges River. It is protected, praised, and sealed with the seal of wisdom. These Buddhas wish to liberate beings from the suffering of hell, animals, Yamarāja (Lord of Death), and other beings drowning in the sea of suffering. It is also for the benefit of all beings who are short-lived, have little merit, are base and ugly, and have committed evil deeds. It is also for the peace and happiness of all beings who are in the evil paths, die prematurely, have confused minds, and suffer from various afflictions. Therefore, the Buddhas speak this supreme great dhāraṇī. Devendra, you should give this great dhāraṇī to the Deva Supratiṣṭhita so that he may practice it. You should also teach it to the Deva sons and Yama.'
浮提一切眾生宣揚顯說。令彼眾生受持讀誦。供養恭敬尊重讚歎。天帝我以此法陀羅尼印。付囑于汝汝當奉持。持此咒者悉能除滅百千劫中一切罪業。所生之處常遇諸佛。乃至獲得無上菩提。天帝我此法印大陀羅尼具大吉祥。如日藏寶所在之處光耀照朗。亦喻于彼閻浮提金。無穢無瑕不染塵垢。若人有能讀誦書持。憶念修行供養之者。悉得如上所有功德。天帝若有書此大陀羅尼。安彼高幢置高山上。高屋高處及高塔中。令諸四眾遠近見者。亦得如上所有功德。或為幢影影覆其身。或為幢風風所吹鼓。或幢飄飏飛塵坌身。亦得如上所有功德。天帝若有四眾。能于彼彼四衢道中造作塔廟。安置如是大陀羅尼。日日能以種種花鬘繒幡幢蓋。瓔珞香等以用供養。及能旋繞恭敬禮拜。當知是人是大菩薩。是真佛子是法橋樑。亦是諸佛舍利寶塔。
爾時閻摩法王聞是事已。其夜將曉。赍持種種雜色寶華。種種諸香寶衣瓔珞。來詣佛所頂禮佛足。右繞七匝卻住一面。以諸供具供養如來。修供養已白佛言世尊。我今為欲報佛恩故。常勤奉事此大威力具大果報。擁護一切閉地獄門。清凈諸趣大陀羅尼。爾時四天王從坐而起。繞佛三匝前白佛言。世尊惟愿為我說此修行陀羅尼法。佛告四天王諦聽諦聽善思念之。吾為汝等及諸眾生。說
【現代漢語翻譯】 現代漢語譯本： 佛陀向浮提（Jambudvipa，指我們所居住的這個世界）的一切眾生宣揚顯說此法，使他們能夠受持讀誦，供養、恭敬、尊重和讚歎。天帝（Devendra，佛教中的天神之王），我將此法陀羅尼印（Dharani-mudra，一種咒語和手印結合的修行方法）付囑於你，你應當奉持。持誦此咒的人，能夠消除百千劫中的一切罪業，所生之處常常遇到諸佛，乃至最終獲得無上菩提（Anuttara-samyak-sambodhi，最高的覺悟）。天帝，我這法印大陀羅尼（Maha-dharani-mudra，偉大的咒語和手印）具有巨大的吉祥，如同太陽所藏的寶藏，所在之處光耀照亮，也像閻浮提（Jambudvipa）的金子，沒有污穢和瑕疵，不被塵垢所染。如果有人能夠讀誦、書寫、受持，憶念修行，供養此陀羅尼，就能得到如上所說的所有功德。
天帝，如果有人書寫此大陀羅尼（Maha-dharani，偉大的咒語），並將其安放在高幢（Dhvaja，一種佛教旗幟）上，置於高山、高屋、高處以及高塔之中，使四眾弟子（Bhiksu，比丘；Bhiksuni，比丘尼；Upasaka，優婆塞；Upasika，優婆夷）無論遠近都能看見，也能得到如上所說的所有功德。或者被幢的影子覆蓋其身，或者被幢的風所吹拂，或者幢飄揚時飛起的塵土落在身上，也能得到如上所說的所有功德。
天帝，如果有四眾弟子，能夠在各個四通八達的道路上建造塔廟，安置這樣的大陀羅尼（Maha-dharani），並且每日都能用各種花鬘（Mala，花環）、繒幡（Pataka，絲綢旗幟）、幢蓋（Chattra，傘蓋）、瓔珞（Keyura，裝飾品）、香等來供養，以及能夠圍繞塔廟恭敬禮拜，應當知道這個人是大菩薩（Mahasattva，偉大的覺悟者），是真正的佛子，是通往佛法的橋樑，也是諸佛的舍利寶塔。
這時，閻摩法王（Yama-raja，掌管地獄的冥王）聽到這些事後，在黎明將至時，帶著各種雜色的寶華，各種香、寶衣、瓔珞，來到佛陀處，頂禮佛足，右繞佛七圈，然後站立在一旁，用各種供具供養如來。供養完畢后，對佛陀說：『世尊（Bhagavan，佛陀的尊稱），我現在爲了報答佛恩，常常勤奮地奉事此具有大威力、具有巨大果報、能夠擁護一切、關閉地獄之門、清凈諸趣的大陀羅尼（Maha-dharani）。』這時，四大天王（Caturmaharajika-kayikas，佛教中的四位護法天神）從座位上站起來，繞佛三圈，上前對佛陀說：『世尊，希望您能為我們宣說此修行陀羅尼（Dharani，咒語）之法。』佛陀告訴四大天王：『仔細聽，仔細聽，好好思考並記住它。我為你們以及所有眾生宣說。』
【English Translation】 English version: The Buddha proclaimed and clearly explained this Dharma to all sentient beings in Jambudvipa (the world we live in), enabling them to receive, uphold, recite, make offerings, revere, respect, and praise it. Devendra (the king of gods in Buddhism), I entrust this Dharma Dharani-mudra (a practice combining mantras and hand gestures) to you; you should uphold it. Those who hold and recite this mantra can eliminate all karmic debts from hundreds of thousands of kalpas (aeons), constantly encounter Buddhas wherever they are born, and ultimately attain Anuttara-samyak-sambodhi (supreme enlightenment). Devendra, this Dharma-mudra Maha-dharani (great mantra and hand gesture) possesses great auspiciousness, like a treasure hidden in the sun, shining brightly wherever it is located, and like the gold of Jambudvipa, without impurities or flaws, and undefiled by dust. If anyone can recite, write, uphold, remember, practice, and make offerings to this Dharani, they will obtain all the merits mentioned above.
Devendra, if anyone writes this Maha-dharani (great mantra) and places it on a high Dhvaja (a Buddhist banner), on a high mountain, a high building, a high place, or in a high pagoda, so that the fourfold assembly (Bhiksu, Bhiksuni, Upasaka, Upasika) can see it from near or far, they will also obtain all the merits mentioned above. Or if their bodies are covered by the shadow of the banner, or if they are blown by the wind from the banner, or if dust from the fluttering banner falls on their bodies, they will also obtain all the merits mentioned above.
Devendra, if the fourfold assembly can build pagodas and temples in various crossroads and place such a Maha-dharani within them, and if they can daily make offerings with various flower garlands (Mala), silk banners (Pataka), canopies (Chattra), ornaments (Keyura), incense, and so on, and if they can circumambulate, revere, and prostrate before the pagodas, know that this person is a great Bodhisattva (Mahasattva), a true child of the Buddha, a bridge to the Dharma, and a relic stupa of all Buddhas.
At that time, Yama-raja (the king of the underworld) heard these things, and as dawn approached, he brought various colored precious flowers, various incenses, precious garments, and ornaments, and came to the Buddha's place, prostrated at the Buddha's feet, circumambulated the Buddha seven times, and then stood to one side, offering various offerings to the Tathagata. After making offerings, he said to the Buddha: 'Bhagavan, now, in order to repay the Buddha's kindness, I will diligently serve this Maha-dharani, which possesses great power, great rewards, can protect all, close the gates of hell, and purify all realms.' At that time, the Four Heavenly Kings (Caturmaharajika-kayikas) arose from their seats, circumambulated the Buddha three times, and stepped forward to say to the Buddha: 'Bhagavan, we hope that you will explain to us this practice of the Dharani.' The Buddha told the Four Heavenly Kings: 'Listen carefully, listen carefully, think well and remember it. I will explain it to you and all sentient beings.'
彼修行陀羅尼法。若有命短求長壽者。或有病苦求除愈者。或有惡業應墮地獄餓鬼畜生諸不善趣如是等類。皆當以彼月十五日。洗浴清凈著新潔衣。又當受持八戒齋法。然後誦此大陀羅尼滿足千遍。當獲安樂增其壽命。所有病苦皆得除愈。諸惡業報悉滅無餘。若有耳聞如是咒者。盡其壽命往極樂國。蓮華化生常識宿命。若有為彼惡業所牽已命終者。亦當誦此陀羅尼咒二十一遍。以咒咒土散其尸上。隨所生處舍彼苦身生天受樂。若能日日誦此最勝大陀羅尼經三七遍。亦得如上所有功德。生生常處凈佛國土。于諸佛剎作大光明。常與佛俱為佛所記。乃至獲得大般涅槃。若有諸人於此法門。如上所求諸心願者。當作一罈四方正等。于其壇內散種種華燒眾名香。一心普念十方諸佛。右膝著地長跪合掌。屈二頭指按二拇指。當於心上稱言善哉。然後誦此陀羅尼咒。若有人能誦持此咒。日日滿足一百八遍。即為供養如上所說恒河沙等諸佛世尊。亦為供養汝等四王。當知是人一切贊善。以大菩提莊嚴其心。獲無礙智是真佛子。
爾時世尊說此語已。告天帝言。天帝汝可以此陀羅尼法。授彼善住滿七日已。可與彼俱來至我所。時釋天王受佛教敕還本天宮。呼善住來授彼神咒善住聞已恭敬供養。如說奉行至於七日。諸惡業等皆得除
【現代漢語翻譯】 現代漢語譯本： 如果有人修行此陀羅尼法（dharani-vidya，總持之法），若有人壽命短促而求長壽，或有疾病痛苦而求痊癒，或有惡業應當墮入地獄、餓鬼、畜生等不善之處，像這樣的人，都應當在那月的十五日，沐浴清凈，穿上新的乾淨衣服，並且應當受持八戒齋法，然後誦此大陀羅尼咒滿足一千遍，就能獲得安樂，增長壽命，所有疾病痛苦都能得到痊癒，各種惡業報應全部滅除無餘。如果有人聽聞到這個咒語，盡其一生都能往生極樂世界，在蓮花中化生，常常能憶起宿命。 如果有人被惡業牽引已經命終，也應當誦此陀羅尼咒二十一遍，用咒語加持過的土撒在他的屍體上，就能隨著所生之處捨棄那痛苦的身體，轉生到天上享受快樂。如果能每天誦此最勝大陀羅尼經三七遍（二十一遍），也能得到如上所有的功德，生生世世常處清凈的佛國土，在各個佛剎中作大光明，常常與佛在一起，被佛所授記，乃至獲得大般涅槃（maha-parinirvana，大滅度）。 如果有人對於此法門，如上面所說的求取各種心願，應當做一個壇，四方端正相等，在壇內散佈各種鮮花，焚燒各種名貴的香，一心普遍憶念十方諸佛，右膝著地，長跪合掌，彎曲兩個食指按在兩個拇指上，放在心口，稱念『善哉』，然後誦此陀羅尼咒。如果有人能誦持此咒，每天滿足一百零八遍，就等於供養如上所說的恒河沙數那麼多的諸佛世尊，也等於供養你們四天王（caturo maharajano，四大天王）。應當知道這個人一切都很好，以大菩提（maha-bodhi，大覺悟）莊嚴他的心，獲得無礙的智慧，是真正的佛子。 這時，世尊說完這些話后，告訴天帝釋（Sakra devanam indrah，帝釋天）說：『天帝釋，你可以把這個陀羅尼法，傳授給善住（Susthita）七天，七天之後，可以和他一起來到我這裡。』當時，釋提桓因（Sakra devanam indrah，帝釋天）接受佛的教令，回到自己的天宮，呼喚善住來，傳授給他這個神咒。善住聽聞后，恭敬供養，如所說的那樣奉行，到了第七天，各種惡業等都得以消除。
【English Translation】 English version: If someone practices this Dharani-vidya (method of dharani), if someone has a short life and seeks longevity, or if someone has illness and suffering and seeks healing, or if someone has evil karma and should fall into hell, hungry ghosts, animals, or other inauspicious realms, such people should, on the fifteenth day of the month, bathe and purify themselves, wear new and clean clothes, and observe the eight precepts. Then, they should recite this Great Dharani a thousand times to obtain peace and happiness, increase their lifespan, have all illnesses and sufferings healed, and have all evil karmic retributions completely eradicated. If someone hears this mantra, they will be reborn in the Land of Ultimate Bliss (Sukhavati) for the rest of their life, be born from a lotus flower, and always remember their past lives. If someone is led by evil karma and has already died, they should also recite this Dharani mantra twenty-one times, and sprinkle soil that has been blessed with the mantra on their corpse. Then, wherever they are reborn, they will abandon that painful body and be reborn in heaven to enjoy happiness. If one can recite this Supreme Great Dharani Sutra three times seven times (twenty-one times) every day, one can also obtain all the merits mentioned above, and be constantly in the pure Buddha lands in every life, create great light in all Buddha lands, always be with the Buddha, be predicted by the Buddha, and even attain Maha-parinirvana (Great Extinction). If someone has various wishes as mentioned above regarding this Dharma method, they should make an altar that is square and equal on all sides, scatter various flowers inside the altar, burn various precious incense, and single-mindedly remember all the Buddhas in the ten directions. They should kneel on their right knee, prostrate with their palms together, bend their two index fingers and press them against their two thumbs, and place them on their heart, saying 'Excellent!' Then, they should recite this Dharani mantra. If someone can recite and uphold this mantra, fulfilling one hundred and eight recitations every day, it is equivalent to making offerings to the Buddhas and World Honored Ones as numerous as the sands of the Ganges River mentioned above, and it is also equivalent to making offerings to you Four Heavenly Kings (caturo maharajano). It should be known that this person is good in every way, adorns their mind with Maha-bodhi (Great Enlightenment), obtains unobstructed wisdom, and is a true child of the Buddha. At that time, after the World Honored One spoke these words, he said to Sakra devanam indrah (Lord Indra of the Devas): 'Sakra devanam indrah, you can transmit this Dharani method to Susthita for seven days, and after seven days, you can come to me with him.' At that time, Sakra devanam indrah received the Buddha's command and returned to his heavenly palace, summoned Susthita, and transmitted this divine mantra to him. After hearing it, Susthita respectfully made offerings and practiced as instructed. On the seventh day, all evil karma was eliminated.
滅。于已天中增其壽命。歡喜踴躍發大聲言。奇哉佛陀奇哉達摩奇哉僧伽。奇哉最勝陀羅尼印力。能滅除一切苦厄。令我得脫如是惡業。時善住天見是事已。即便往詣彼天帝所作如是言。我蒙天恩為我請佛。佛為我說大陀羅尼。令我惡業皆悉除滅。我欲往謝佛世尊恩。惟愿天王與我俱往。時天帝釋將諸部屬。與善住俱持諸香花眾妙瓔珞。乘天寶輅至於佛所。以諸供具供養如來。繞百千匝住一面立。歌詠佛德言不能宣。爾時世尊申金色手。撫彼善住發和雅音授其記莂。時善住天歡喜卻坐。聽於如來所說法要。聞說法已心懷踴躍。與天帝俱禮佛而退。
佛頂最勝陀羅尼經
大輪金剛陀羅尼
三藏地婆訶羅奉 詔譯
納謨薩怛唎耶 地毗迦喃 怛他揭多喃 唵毗啰時毗啰時摩訶斫迦啰 拔阇唎薩多薩多 娑啰帝娑啰帝 怛唎曳 怛唎曳 毗陀末你 三槃若你 怛啰末底 悉陀 阿揭唎怛炎 娑婆訶
誦此陀羅尼三七遍即當入一切曼荼羅(壇也)所作皆成(誦咒有身印手印作印誦咒法即易成若未入壇不得輒作令誦此咒即當入壇作印行用不成盜法也)。
日光菩薩咒
南謨勃陀瞿(上)那(上)迷 南摩達摩莫訶底 南謨僧伽多也泥底(下以反)哩部卑薩(僧沒反)咄(登沒反)擔
【現代漢語翻譯】 現代漢語譯本： 滅除（惡業）。于已天（指之前的天界）中增長壽命。歡喜踴躍，發出大聲說：『奇哉！佛陀（Buddha，覺悟者），奇哉！達摩（Dharma，佛法），奇哉！僧伽（Sangha，僧團）。奇哉！最勝陀羅尼（ Dharani，總持）的印力，能滅除一切苦厄，令我得以脫離如此惡業。』當時，善住天（Suddhavasa Devas，凈居天）見到此事後，便前往天帝（Deva-raja，天神之王）處，這樣說道：『我蒙受天恩，為您請佛陀說法，佛陀為我說大陀羅尼，令我惡業全部滅除。我想要前往感謝佛世尊的恩德，惟愿天王與我一同前往。』當時，天帝釋（Indra，帝釋天）帶領諸部屬，與善住天一同持諸香花、眾妙瓔珞，乘坐天寶車前往佛陀處，以各種供具供養如來（Tathagata，如來），繞百千圈，住在一面站立，歌詠佛德，言語無法宣盡。爾時，世尊伸出金色手臂，撫摸善住天的頭髮，以和雅的聲音授予他記別（預言成佛）。當時，善住天歡喜地退坐一旁，聽如來所說的法要。聽聞佛法后，心懷踴躍，與天帝一同禮佛而退。
《佛頂最勝陀羅尼經》
《大輪金剛陀羅尼》
三藏地婆訶羅（Divakara，日照）奉詔譯
納謨薩怛唎耶 地毗迦喃 怛他揭多喃 唵毗啰時毗啰時摩訶斫迦啰 拔阇唎薩多薩多 娑啰帝娑啰帝 怛唎曳 怛唎曳 毗陀末你 三槃若你 怛啰末底 悉陀 阿揭唎怛炎 娑婆訶
誦此陀羅尼三七遍，即當入一切曼荼羅（Mandala，壇場），所作皆成（誦咒有身印手印，作印誦咒法即易成，若未入壇，不得擅自作法，令誦此咒，即當入壇，作印行用，不成盜法也）。
《日光菩薩咒》
南謨勃陀瞿那迷 南摩達摩莫訶底 南謨僧伽多也泥底哩部卑薩咄擔 English version: Extinguished (the evil karma). Increased his lifespan in the already existing heaven. Rejoicing and leaping, he exclaimed loudly: 'Wonderful! Buddha (the Awakened One), wonderful! Dharma (the teachings), wonderful! Sangha (the monastic community). Wonderful! The power of the most victorious Dharani (a type of mantra), which can extinguish all suffering and enable me to escape such evil karma.' At that time, Suddhavasa Devas (the Pure Abodes gods), seeing this event, went to the Deva-raja (king of gods), saying: 'I have received the grace of the heavens, and you requested the Buddha to speak for me. The Buddha spoke the great Dharani for me, causing all my evil karma to be extinguished. I wish to go and thank the Buddha World-Honored One for his kindness. May the Heavenly King go with me.' At that time, Indra (the lord of gods), along with his retinue, and Suddhavasa Devas, carrying various fragrant flowers and wonderful jeweled necklaces, rode in a heavenly jeweled chariot to the Buddha's place. With various offerings, they made offerings to the Tathagata (the Thus Come One), circumambulated him hundreds of thousands of times, stood on one side, and sang praises of the Buddha's virtues, which words could not fully express. At that time, the World-Honored One extended his golden arm, stroked Suddhavasa Devas's head, and with a harmonious voice, bestowed upon him a prophecy (of future Buddhahood). At that time, Suddhavasa Devas joyfully retreated and sat to one side, listening to the Dharma teachings spoken by the Tathagata. After hearing the Dharma, his heart was filled with joy, and together with the Heavenly King, he bowed to the Buddha and withdrew.
The Sutra of the Most Victorious Dharani of the Buddha's Crown
The Great Wheel Vajra Dharani
Translated by Tripitaka Divakara (Sunlight) under Imperial Decree
Namo Sastrīya Divikanam Tathagatanam Om Virashi Virashi Maha Chakra Vajri Sata Sata Sara Te Sara Te Triye Triye Vidhamani Sampanjani Tramati Siddha Agari Tritam Svaha
Reciting this Dharani twenty-one times will allow one to enter all Mandalas (sacred circles), and all actions will be accomplished (reciting mantras with body mudras and hand mudras makes the practice easy to accomplish. If one has not entered the Mandala, one should not act arbitrarily. Reciting this mantra allows one to enter the Mandala, and performing mudras will not be considered stealing the Dharma).
The Mantra of Sunlight Bodhisattva
Namo Buddhaya Gunami Nama Dharmaya Mahati Namo Sanghaya Taye Niti Ribhu Bisadutan
【English Translation】 Extinguished (the evil karma). Increased his lifespan in the already existing heaven. Rejoicing and leaping, he exclaimed loudly: 'Wonderful! Buddha (the Awakened One), wonderful! Dharma (the teachings), wonderful! Sangha (the monastic community). Wonderful! The power of the most victorious Dharani (a type of mantra), which can extinguish all suffering and enable me to escape such evil karma.' At that time, Suddhavasa Devas (the Pure Abodes gods), seeing this event, went to the Deva-raja (king of gods), saying: 'I have received the grace of the heavens, and you requested the Buddha to speak for me. The Buddha spoke the great Dharani for me, causing all my evil karma to be extinguished. I wish to go and thank the Buddha World-Honored One for his kindness. May the Heavenly King go with me.' At that time, Indra (the lord of gods), along with his retinue, and Suddhavasa Devas, carrying various fragrant flowers and wonderful jeweled necklaces, rode in a heavenly jeweled chariot to the Buddha's place. With various offerings, they made offerings to the Tathagata (the Thus Come One), circumambulated him hundreds of thousands of times, stood on one side, and sang praises of the Buddha's virtues, which words could not fully express. At that time, the World-Honored One extended his golden arm, stroked Suddhavasa Devas's head, and with a harmonious voice, bestowed upon him a prophecy (of future Buddhahood). At that time, Suddhavasa Devas joyfully retreated and sat to one side, listening to the Dharma teachings spoken by the Tathagata. After hearing the Dharma, his heart was filled with joy, and together with the Heavenly King, he bowed to the Buddha and withdrew. The Sutra of the Most Victorious Dharani of the Buddha's Crown The Great Wheel Vajra Dharani Translated by Tripitaka Divakara (Sunlight) under Imperial Decree Namo Sastrīya Divikanam Tathagatanam Om Virashi Virashi Maha Chakra Vajri Sata Sata Sara Te Sara Te Triye Triye Vidhamani Sampanjani Tramati Siddha Agari Tritam Svaha Reciting this Dharani twenty-one times will allow one to enter all Mandalas (sacred circles), and all actions will be accomplished (reciting mantras with body mudras and hand mudras makes the practice easy to accomplish. If one has not entered the Mandala, one should not act arbitrarily. Reciting this mantra allows one to enter the Mandala, and performing mudras will not be considered stealing the Dharma). The Mantra of Sunlight Bodhisattva Namo Buddhaya Gunami Nama Dharmaya Mahati Namo Sanghaya Taye Niti Ribhu Bisadutan
(平)納摩(誦此咒滅一切障亦能辟魔乃除天災又若誦一遍禮佛一拜如此日別三時誦咒禮佛未來當得二相端正具足果報)
唵(上)摩利支曳 薩婆薩多婆頞陀利沙利娑(上)婆(去)訶
誦此咒極護人身當日別三時各誦一百八遍。
【現代漢語翻譯】 現代漢語譯本： （平）納摩（誦此咒能滅除一切障礙，也能辟除邪魔，消除天災。如果誦讀一遍此咒，禮佛一拜，如此每日分三個時段誦咒禮佛，未來將獲得相貌端正具足的果報。）
唵（ōng） 摩利支曳（Mòlìzhīyì） 薩婆薩多婆頞陀利沙利娑（Suōpóhē）（Om Mariciye Svaha）
誦讀此咒能極大地保護人身，每日分三個時段，每次誦讀一百零八遍。
【English Translation】 English version: (Píng) Nà mó (Reciting this mantra eliminates all obstacles, wards off demons, and averts natural disasters. Furthermore, if one recites this mantra once and prostrates to the Buddha, doing so three times daily, one will attain the fruition of having a perfectly formed and beautiful appearance in the future.)
Om Mariciye Svaha (Om, to Marici (light of dawn), Svaha (hail!))
Reciting this mantra greatly protects the body. Recite it one hundred and eight times, three times a day.