T19n0970_最勝佛頂陀羅尼凈除業障咒經
大正藏第 19 冊 No. 0970 最勝佛頂陀羅尼凈除業障咒經
No. 970
最勝佛頂陀羅尼凈除業障咒經
大唐天竺三藏地婆訶羅奉 制譯
如是我聞。一時薄伽梵在室羅筏竹筍道場。于誓多林給孤獨園中。與大比丘眾八千人俱。皆是住聲聞位尊者。大阿羅漢眾所知識。其名曰尊者舍利子。摩訶目乾連。摩訶迦葉。阿泥律陀。如是等諸大聲聞而為上首。
復有無量菩薩摩訶薩眾。一切皆是住不退轉地之行。無量功德之所莊嚴。其名曰觀自在菩薩。妙吉祥菩薩。得大勢菩薩。慈氏菩薩。勝蓮華藏菩薩。凈除一切障菩薩。普賢菩薩。如是等菩薩摩訶薩三萬二千人而為上首。與諸大眾時俱會坐。復有萬梵天王。梵摩天王。善見天王而為上首。與其梵眾而俱會坐。復有萬二千天帝釋而為上首。與無量天龍藥叉乾闥縛阿素洛迦嚕洛緊捺洛莫呼勒伽鳩槃荼畢舍遮人非人等大眾。俱在會座。
爾時世尊四眾圍繞。恭敬瞻仰一心聽法。時彼三十三天會於善法堂中。有一天子名曰善住。乘大寶宮天女侍從。前後圍繞縱逸嬉戲。與諸妓女共相娛樂。時夜後分忽聞空中有聲喚言。善住天子汝從今數。卻後七日汝當舍報。墮于閻浮作七種畜生。常食穢惡不凈之物。次墮地獄備受諸苦
【現代漢語翻譯】 現代漢語譯本 《最勝佛頂陀羅尼凈除業障咒經》
No. 970
《最勝佛頂陀羅尼凈除業障咒經》
大唐天竺三藏地婆訶羅（Divākara）奉 旨翻譯
如是我聞。一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī）竹筍道場，位於誓多林（Jetavana）給孤獨園（Anāthapiṇḍika-ārāma）中。與八千大比丘眾在一起，他們都是安住于聲聞乘果位的尊者，為大阿羅漢眾所熟知。他們的名字是尊者舍利子（Śāriputra）、摩訶目乾連（Mahāmaudgalyāyana）、摩訶迦葉（Mahākāśyapa）、阿泥律陀（Aniruddha）等，這些大聲聞是上首。
又有無量菩薩摩訶薩眾，一切都安住于不退轉地之行，以無量功德莊嚴自身。他們的名字是觀自在菩薩（Avalokiteśvara）、妙吉祥菩薩（Mañjuśrī）、得大勢菩薩（Mahāsthāmaprāpta）、慈氏菩薩（Maitreya）、勝蓮華藏菩薩、凈除一切障菩薩、普賢菩薩（Samantabhadra）等，這些菩薩摩訶薩三萬二千人為上首。與諸大眾一同聚會而坐。又有萬梵天王，梵摩天王，善見天王為上首，與他們的梵眾一同聚會而坐。又有萬二千天帝釋（Śakra devānām Indra）為上首，與無量天龍（Nāga）藥叉（Yakṣa）乾闥婆（Gandharva）阿修羅（Asura）迦樓羅（Garuda）緊那羅（Kiṃnara）莫呼勒伽（Mahoraga）鳩槃荼（Kumbhāṇḍa）畢舍遮（Piśāca）人非人等大眾，一同在會座。
當時，世尊被四眾圍繞，恭敬瞻仰，一心聽法。這時，三十三天（Trāyastriṃśa）在善法堂中聚會。有一天子名叫善住，乘坐大寶宮，有天女侍從前後圍繞，縱情嬉戲，與諸**共同娛樂。在夜後分，忽然聽到空中有聲音呼喚說：『善住天子，你從現在算起，七日之後你將捨棄天報，墮落到閻浮提（Jambudvīpa）做七種畜生，常常食用污穢不凈之物。之後墮入地獄，備受各種痛苦。』
【English Translation】 English version The Most Supreme Buddha-Crown Dhāraṇī Sutra for Purifying Karmic Obstacles
No. 970
The Most Supreme Buddha-Crown Dhāraṇī Sutra for Purifying Karmic Obstacles
Translated under Imperial Decree by Tripiṭaka Master Divākara (地婆訶羅) from India of the Great Tang Dynasty
Thus have I heard. At one time, the Bhagavan (薄伽梵, World-Honored One) was at the Bamboo Shoot Dharma Assembly in Śrāvastī (室羅筏), within the Jeta Grove (誓多林) of Anāthapiṇḍika-ārāma (給孤獨園). He was with a gathering of eight thousand great Bhikṣus, all venerable ones abiding in the Śrāvakayāna (聲聞乘) position, known by the great Arhats. Their names were Venerable Śāriputra (舍利子), Mahāmaudgalyāyana (摩訶目乾連), Mahākāśyapa (摩訶迦葉), Aniruddha (阿泥律陀), and other such great Śrāvakas, who were the foremost.
Moreover, there were immeasurable Bodhisattva-Mahāsattvas, all abiding in the stage of non-retrogression, adorned with immeasurable merits. Their names were Avalokiteśvara Bodhisattva (觀自在菩薩), Mañjuśrī Bodhisattva (妙吉祥菩薩), Mahāsthāmaprāpta Bodhisattva (得大勢菩薩), Maitreya Bodhisattva (慈氏菩薩), Supreme Lotus Treasury Bodhisattva, Purely Eliminating All Obstacles Bodhisattva, Samantabhadra Bodhisattva (普賢菩薩), and other such Bodhisattva-Mahāsattvas, thirty-two thousand in number, who were the foremost. They were assembled and seated with the great assembly. Furthermore, there were ten thousand Brahma Kings, Brahma Deva Kings, and Good Vision Deva Kings, who were the foremost, assembled and seated with their Brahma retinues. Moreover, there were twelve thousand Śakra devānām Indra (天帝釋), who were the foremost, with immeasurable Devas (天), Nāgas (龍), Yakṣas (藥叉), Gandharvas (乾闥婆), Asuras (阿修羅), Garudas (迦樓羅), Kiṃnaras (緊那羅), Mahoragas (莫呼勒伽), Kumbhāṇḍas (鳩槃荼), Piśācas (畢舍遮), humans, non-humans, and other great assemblies, all present at the assembly.
At that time, the World-Honored One was surrounded by the fourfold assembly, respectfully gazing and single-mindedly listening to the Dharma. Then, the Thirty-Three Heavens (Trāyastriṃśa) were assembled in the Good Dharma Hall. A Deva son named Good Abode, riding in a great jeweled palace, with Deva maidens attending him, frolicking and playing, enjoying himself with the various **. In the later part of the night, suddenly a voice was heard in the sky, calling out, 'Good Abode Deva son, counting from now, after seven days you will relinquish your reward, fall into Jambudvīpa (閻浮提) and become seven kinds of animals, constantly eating filthy and impure things. Afterwards, you will fall into hell and endure all kinds of suffering.'
。經多劫後方得為人。雖得人身生無兩目。矬陋粗丑諸根不具。口氣常臭恒乏衣食。貧窮下賤人所棄惡。爾時善住天子。聞是語已心驚惶怖。舉身毛豎愁憂不樂。即嚴宮從香花供具。詣天帝所跪禮足已。哀惋啼泣白言天帝。聽我所陳我于善法堂中。將諸天女與諸天眾共相娛樂。適於向時忽聞空中有聲呼我名言。汝后七日命期當盡下生閻浮受七返畜身。不凈穢污而為食啖。又入地獄受苦多劫。后得人身生無兩目。身處寒碎容貌粗丑。口氣臭穢貧窮下賤。苦惱纏縛人所不憘。天帝云何令我得免。爾時帝釋聞說此語。甚大驚愕即時思惟。善住天子前因何福今生天上。受斯妙樂經爾多劫。復何惡業天報遽盡。閻浮之內受七畜生。又入地獄備經多苦。為人無目眾惡備具。爾時帝釋思惟是已復作是念而此善住為何畜身。即以天眼觀其所報。須臾在定便見善住受七畜者。所謂豬狗野干獼猴蟒蛇烏鷲等輩。常食極惡臭穢之物。見是事已極助憂惱。酸傷悲感痛切於心。復作是念我但見此受報少分。而諸因感深遠之事非我能測。唯有如來正遍知海。能知如是善惡等因。如我應往咨問是事。世尊大慈應為我等說是所以。或令善住得免斯苦。爾時帝釋即于其時。敕諸天眾各嚴宮侍。花鬘瓔珞及種種香。末香燒香天衣彌覆而為供養。於時帝釋將是
【現代漢語翻譯】 現代漢語譯本
（眾生）經歷多劫之後才能獲得人身。即使得到人身，也可能生來沒有雙眼，身材矮小丑陋，各種器官不健全，口中常有臭氣，經常缺乏衣食，貧窮困苦，被人厭惡拋棄。當時，善住天子聽到這些話后，心中驚慌恐懼，渾身汗毛豎立，憂愁不樂。立即整理儀容，帶著香花供品，前往天帝（帝釋天）的住所，跪拜天帝的雙足后，哀傷地哭泣著對天帝說：『請聽我陳述。我在善法堂中，正與眾天女和眾天人一同娛樂，剛才忽然聽到空中有聲音呼喚我的名字說：「你七日之後壽命將盡，將下生閻浮提（我們所居住的這個世界）遭受七次畜生之身，以不乾淨的污穢之物為食。之後還要進入地獄，遭受多劫的痛苦。之後得到人身，卻生來沒有雙眼，身處寒冷破碎之地，容貌粗陋醜惡，口中氣息惡臭，貧窮困苦，被苦惱纏繞，被人厭惡。」天帝，怎樣才能讓我免除這些苦難？』當時，帝釋天聽到這些話后，非常震驚，立即開始思考：善住天子前世因為什麼福報今生才能生到天上，享受如此美妙的快樂經歷如此多劫？又因為什麼惡業，天上的福報這麼快就要結束，要在閻浮提遭受七次畜生之身，還要進入地獄經歷諸多痛苦，做人時沒有眼睛，各種惡報都聚集在他身上？當時，帝釋天思考完畢后又這樣想：這個善住天子將會轉產生什麼畜生呢？於是用天眼觀察他所受的果報。片刻入定后，便看到善住天子將要遭受的七種畜生之身，分別是豬、狗、野干（一種野獸）、獼猴、蟒蛇、烏鴉、鷲等。它們經常吃極其惡劣臭穢的食物。看到這些事情后，帝釋天極度憂愁煩惱，悲傷難過，內心痛苦。又這樣想：我僅僅看到他所受果報的少部分，而導致這些果報的深遠因緣，不是我所能測度的。只有如來（佛陀）正遍知海，才能知道這些善惡等因。我應該前去請教這件事。世尊（佛陀）大慈大悲，應該為我們解說其中的緣由，或許能讓善住天子免除這些痛苦。』當時，帝釋天立即命令各位天人整理宮殿，準備侍從，用花鬘瓔珞以及各種香，末香燒香，天衣覆蓋來進行供養。當時，帝釋天帶領著這些 English version
After many kalpas (aeons), one can obtain a human body. Even if one obtains a human body, one may be born without eyes, be short and ugly, and have incomplete faculties. One's breath may be constantly foul, and one may always lack clothing and food, be poor and destitute, and be hated and abandoned by others. At that time, the Deva (god) Suvāsī (Good Abode) heard these words and was alarmed and frightened. His hair stood on end, and he was filled with sorrow and unhappiness. He immediately prepared his palace and, with incense, flowers, and offerings, went to the abode of Devendra (Śakra, the lord of the gods), knelt at his feet, and, weeping sadly, said to Devendra: 'Please listen to my words. I was in the Sudharmā Hall, enjoying myself with the goddesses and the gods, when suddenly I heard a voice in the sky calling my name, saying: "In seven days, your life will end, and you will be reborn in Jambudvīpa (the world we live in) to suffer seven animal existences, eating unclean and filthy things. Then you will enter hell and suffer for many kalpas. After that, you will obtain a human body but be born without eyes, live in a cold and broken place, have a coarse and ugly appearance, foul breath, and be poor and destitute, bound by suffering and disliked by others." Devendra, how can I be freed from these sufferings?' At that time, Śakra, hearing these words, was greatly astonished and immediately began to contemplate: 'What merits did the Deva Suvāsī accumulate in the past that he is now born in heaven, enjoying such wonderful pleasures for so many kalpas? And what evil karma has caused his heavenly reward to end so quickly, that he must suffer seven animal existences in Jambudvīpa, enter hell and endure much suffering, and be born as a human without eyes, afflicted with all kinds of evils?' Then, having contemplated this, Śakra thought: 'What kind of animals will this Suvāsī be reborn as?' He then used his divine eye to observe his future retribution. After a moment of meditation, he saw that Suvāsī would suffer seven animal existences, namely as a pig, a dog, a jackal, a monkey, a snake, a crow, and a vulture. These creatures constantly eat extremely vile and foul things. Seeing these things, Śakra was extremely worried and distressed, feeling sad and pained in his heart. He then thought: 'I have only seen a small part of his retribution, and the deep and distant causes of these retributions are beyond my ability to fathom. Only the Tathāgata (Buddha), the Perfectly Enlightened One, the ocean of knowledge, can know the causes of such good and evil. I should go and consult him about this matter. The World-Honored One (Buddha) is greatly compassionate and should explain the reasons for this to us, so that Suvāsī may be freed from these sufferings.' At that time, Śakra immediately ordered the gods to prepare the palaces and attendants, and to offer garlands, necklaces, and various incenses, powdered incense, burning incense, and heavenly garments as offerings. At that time, Śakra led these
【English Translation】 After many kalpas, one can obtain a human body. Even if one obtains a human body, one may be born without eyes (生無兩目), be short and ugly (矬陋粗醜), and have incomplete faculties (諸根不具). One's breath may be constantly foul (口氣常臭), and one may always lack clothing and food (恒乏衣食), be poor and destitute (貧窮**), and be hated and abandoned by others (人所棄惡). At that time, the Deva (god) Suvāsī (善住天子) heard these words and was alarmed and frightened. His hair stood on end, and he was filled with sorrow and unhappiness. He immediately prepared his palace and, with incense, flowers, and offerings, went to the abode of Devendra (Śakra, the lord of the gods) (天帝所), knelt at his feet, and, weeping sadly, said to Devendra: 'Please listen to my words. I was in the Sudharmā Hall (善法堂), enjoying myself with the goddesses and the gods, when suddenly I heard a voice in the sky calling my name, saying: "In seven days, your life will end, and you will be reborn in Jambudvīpa (the world we live in) (閻浮) to suffer seven animal existences (七返畜身), eating unclean and filthy things. Then you will enter hell and suffer for many kalpas. After that, you will obtain a human body but be born without eyes, live in a cold and broken place, have a coarse and ugly appearance, foul breath, and be poor and destitute, bound by suffering and disliked by others." Devendra, how can I be freed from these sufferings?' At that time, Śakra (帝釋), hearing these words, was greatly astonished and immediately began to contemplate: 'What merits did the Deva Suvāsī accumulate in the past that he is now born in heaven, enjoying such wonderful pleasures for so many kalpas? And what evil karma has caused his heavenly reward to end so quickly, that he must suffer seven animal existences in Jambudvīpa, enter hell and endure much suffering, and be born as a human without eyes, afflicted with all kinds of evils?' Then, having contemplated this, Śakra thought: 'What kind of animals will this Suvāsī be reborn as?' He then used his divine eye to observe his future retribution. After a moment of meditation, he saw that Suvāsī would suffer seven animal existences, namely as a pig (豬), a dog (狗), a jackal (野干), a monkey (獼猴), a snake (蟒蛇), a crow (烏), and a vulture (鷲). These creatures constantly eat extremely vile and foul things. Seeing these things, Śakra was extremely worried and distressed, feeling sad and pained in his heart. He then thought: 'I have only seen a small part of his retribution, and the deep and distant causes of these retributions are beyond my ability to fathom. Only the Tathāgata (Buddha) (如來), the Perfectly Enlightened One, the ocean of knowledge, can know the causes of such good and evil. I should go and consult him about this matter. The World-Honored One (Buddha) (世尊) is greatly compassionate and should explain the reasons for this to us, so that Suvāsī may be freed from these sufferings.' At that time, Śakra immediately ordered the gods to prepare the palaces and attendants, and to offer garlands, necklaces, and various incenses, powdered incense, burning incense, and heavenly garments as offerings. At that time, Śakra led these
眷屬。速疾來詣誓多林所。到已奉獻。頂禮佛已右繞七匝。即于佛前廣大供養。法事已訖卻住一面。承佛聖旨白言世尊。善住天子與諸天女及諸天眾。于善法堂遊戲自恣。忽聞空中有聲告言。善住天子后更七日。天命當盡受諸畜身。入于地獄為人不具。備經多苦如上所說。具以白佛。唯愿世尊為諸四眾及我等輩說其因緣。而此善住往昔之世。修何福業生天受樂經爾多劫。復何因緣命終墮落。作如上等七種畜生。一切不凈為其飲食。復入地獄受苦多劫。雖得人身矬陋卑賤。無目粗丑眾惡纏裹。貧窮臭穢人所鄙棄。又修何福感彼空內告語令知其報之者孰斯緣也。唯愿世尊愍其善住及我等輩。說是因緣報應之本。慈悲救濟令得解脫。
爾時世尊告帝釋言。善男子汝大慈心。能為善住問其往昔因緣善惡業報之事。又能請我除免其苦。甚善大善諦聽諦聽。吾當為汝分別解說。爾時世尊從於頂上放大光明。流照十方一切佛界。其光五色青赤黃白黑互相紛映右旋宛轉。還至佛所繞佛三匝。從佛口入。佛攝光已佛便微笑。告敕帝釋諦聽諦聽。乃往過去無量阿僧祇劫。爾時有佛號毗婆尸如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。化世緣盡般涅槃后。于像法中。爾時有國名波羅奈。時有婆羅門唯誕一子。身遂舍
【現代漢語翻譯】 現代漢語譯本：眷屬們，迅速前往誓多林（Jetavana，祇樹給孤獨園）。到達后，供奉佛陀，頂禮佛陀后右繞七匝，然後在佛前廣行供養。法事完畢后，退到一旁。承蒙佛陀的聖旨，稟告世尊：『善住天子（Suddhavasa Devas）與諸位天女及天眾，在善法堂（Sudharma Hall）中游戲自在。忽然聽到空中有聲音告知：『善住天子，再過七日，天命將盡，將受畜生之身，墮入地獄，為人時也不健全，經歷諸多苦難，如上所說。』我將這些都稟告佛陀。唯愿世尊為四眾弟子以及我們這些眷屬，解說其中的因緣。這位善住天子往昔之世，修了什麼福業，才能生天享樂如此多劫？又是什麼因緣，命終後會墮落，變成上述七種畜生，以一切不凈之物為食，又墮入地獄受苦多劫？即使得到人身，也是矮小丑陋卑賤，沒有眼睛，粗俗醜陋，被各種惡事纏繞，貧窮污穢，被人鄙視厭棄。又修了什麼福，感得空中告語，讓他知道這些果報？是誰造成的這種因緣？唯愿世尊憐憫善住以及我們這些眷屬，解說這其中的因緣報應之本，慈悲救濟，使他得以解脫。』 當時，世尊告訴帝釋天（Indra）說：『善男子，你具有大慈悲心，能為善住詢問他往昔的因緣善惡業報之事，又能請求我解除他的痛苦，很好，很好！仔細聽，仔細聽，我將為你分別解說。』當時，世尊從頭頂上放出大光明，流照十方一切佛界。那光芒五色交雜，青、赤、黃、白、黑互相輝映，右旋宛轉，回到佛陀處，繞佛三匝，從佛口進入。佛陀收攝光明后，便微笑，告誡帝釋天：『仔細聽，仔細聽。』在過去無量阿僧祇劫之前，那時有佛，名為毗婆尸如來（Vipassi Buddha，過去七佛之一），應供（Worthy of Offerings），正遍知（Perfectly Enlightened），明行足（Perfect in Wisdom and Conduct），善逝（Well-Gone），世間解（Knower of the World），無上士（Unsurpassed One），調御丈夫（Tamer of Men），天人師（Teacher of Gods and Men），佛世尊（Buddha, the World-Honored One）。教化世間的因緣已盡，般涅槃（Parinirvana，完全寂滅）之後，在像法時期（semblance dharma age）。那時有個國家名叫波羅奈（Varanasi）。當時有個婆羅門（Brahmin）只有一個兒子，就捨棄了...
【English Translation】 English version: 'O Kinsmen, quickly go to Jetavana (Jetavana-arama). Upon arrival, offer your respects to the Buddha, prostrate yourselves, circumambulate him seven times clockwise, and then make extensive offerings before the Buddha. After the Dharma service is completed, step aside. Receiving the Buddha's holy decree, report to the World-Honored One: 'The Suddhavasa Devas (Suddhavasa Devas), along with the heavenly maidens and the heavenly hosts, are enjoying themselves freely in the Sudharma Hall (Sudharma Hall). Suddenly, a voice in the sky announced: 'Suddhavasa Deva, in seven days, your heavenly life will end, and you will be reborn as an animal, enter hell, and be incomplete as a human, experiencing much suffering as described above.' I report all of this to the Buddha. May the World-Honored One explain the causes and conditions to the fourfold assembly and to us. What meritorious deeds did this Suddhavasa Deva perform in the past to be born in heaven and enjoy happiness for so many kalpas? And what causes and conditions will lead him to fall after his life ends, to become the seven kinds of animals mentioned above, eating all impure things, and then fall into hell to suffer for many kalpas? Even if he obtains a human body, it will be short, ugly, and base, without eyes, coarse and ugly, entangled in all kinds of evils, poor, filthy, and despised by people. And what merit did he cultivate to receive the announcement from the sky, letting him know these retributions? Who caused this condition? May the World-Honored One have compassion on Suddhavasa and us, explain the root of these causes and conditions and retributions, and compassionately save him so that he may be liberated.' At that time, the World-Honored One said to Indra (Indra): 'Good man, you have great compassion, able to ask about the past causes and conditions and good and evil karmic retributions of Suddhavasa, and also able to ask me to relieve his suffering. Very good, very good! Listen carefully, listen carefully, I will explain it to you separately.' At that time, the World-Honored One emitted great light from the top of his head, illuminating all the Buddha realms in the ten directions. The light was a mixture of five colors, blue, red, yellow, white, and black, intermingling and swirling clockwise, returning to the Buddha, circumambulating the Buddha three times, and entering from the Buddha's mouth. After the Buddha retracted the light, he smiled and admonished Indra: 'Listen carefully, listen carefully.' In the past, countless asamkhya kalpas ago, there was a Buddha named Vipassi Buddha (Vipassi Buddha), Worthy of Offerings (Arhat), Perfectly Enlightened (Samyaksambuddha), Perfect in Wisdom and Conduct (Vidya-carana-sampanna), Well-Gone (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purusa-damya-sarathi), Teacher of Gods and Men (Sasta deva-manusyanam), Buddha, the World-Honored One (Buddha, Bhagavan). When the conditions for transforming the world were exhausted, after Parinirvana (Parinirvana), in the semblance dharma age (semblance dharma age). At that time, there was a country named Varanasi (Varanasi). At that time, there was a Brahmin (Brahmin) who only had one son, and then abandoned...
壽其母孤養。年漸長大向田營種。貧母為之處處求食。未得之間食時稍晚。其子飢渴瞋心恚母。便出惡言今日何緣不來送食。冤煩系恨再三返復。便出恚言我母今者不如畜生。我見豬狗野干獼猴烏鷲之類。養育兒子為憐念故。猶尚不令飢渴無暫舍離。如何我母不來見看。飢渴如是復不送食。懷是怨恨未久之間。母求得食遽持來至。慰喻其子令使歡喜。適坐欲食。忽于空中見一獨覺作沙門形。飛從南來騰空北過。其子見已心生敬仰。即起合掌頭面作禮。邀屈臨降。時辟支迦便就其請。其子歡喜敷白茅座。獻凈妙華減其食分。持以奉上比丘食已。為說法要示教利喜。其子於後復得出家。而被差作維那知事。時有婆羅門造立僧坊安置徒眾。復有施主送多酥油。時諸客僧在於寺食。維那見已心慳瞋恚嫌客煩亂。酥油等味都不與食。客僧問曰此是檀越施現前僧。何故留之不行徒眾。而是維那卒躁惡性。即便唱罵你客僧等。何不啖屎尿索酥油耶。你眼盲耶。見有酥油我匿之乎。
佛告帝釋。爾時婆羅門子者今善住天子是也。由其恚言將畜比母。今招七返作畜生身。又由作維那時出食穢言。業感令其常食不凈。慳僧食故地獄受苦。罵盲瞎故得無目報。七百生中常無兩目。長處黑闇受大辛苦。天帝當知如是罪業。有因會報終不敗
【現代漢語翻譯】 現代漢語譯本 （其子）自幼喪父，由母親含辛茹苦地撫養長大。漸漸長大后，（兒子）開始在田地裡耕作。貧困的母親爲了他四處乞討食物。有時（母親）沒有及時討到食物，導致吃飯的時間稍微晚了一些。他的兒子因此感到飢餓和口渴，心中對母親充滿怨恨。便惡語相向，說道：『今天是什麼緣故還不來送飯？真是讓人煩惱和怨恨！』他反覆抱怨，甚至惡狠狠地說：『我的母親現在還不如畜生！我看見豬狗、野干、獼猴、烏鴉、老鷹之類的動物，養育兒子時都充滿憐愛，尚且不讓它們飢渴，片刻也不捨得離開。為什麼我的母親不來看我，讓我如此飢渴還不送飯來？』他懷著這樣的怨恨，沒過多久，母親討到食物，趕緊拿來給他。安慰兒子，想讓他高興。剛坐下準備吃飯，忽然在空中看見一位獨覺（辟支迦佛，Pratyekabuddha），顯現出沙門（Śrāmaṇa，出家修行者）的形象，從南方飛來，騰空向北方飛去。他的兒子看見后，心中生起敬仰之情，立即起身合掌，頭面著地行禮，邀請（獨覺）降臨。當時，那位辟支迦佛便應邀而來。他的兒子高興地鋪設白茅草的座位，獻上乾淨美好的鮮花，並從自己的食物中分出一部分，恭敬地供養（辟支迦佛）。（辟支迦佛）吃完后，為他宣講佛法要義，開示教導，使他心生歡喜。之後，他的兒子又得以出家，並且被委任為寺院的維那（Karmadāna，寺院中的知事，負責管理僧眾事務）。當時，有一位婆羅門（Brāhmaṇa，古印度僧侶階層）建造了一座僧房，安置僧眾。又有一位施主送來許多酥油（ghṛta，澄清的奶油）。當時，各位客僧在寺院裡吃飯。維那看見后，心中慳吝，生起嗔恨，嫌棄客僧們煩擾，酥油等美味一點也不給他們吃。客僧問道：『這是檀越（dānapati，施主）佈施給現前僧眾的，為什麼私自留下而不分給僧眾？』而這位維那性情急躁惡劣，便開口謾罵：『你們這些客僧！為什麼不去吃屎喝尿，卻來索要酥油？你們眼睛瞎了嗎？看見有酥油我藏起來了嗎？』 佛告訴帝釋（Indra，天神之王）說：『當時的婆羅門之子，就是現在的善住天子。由於他惡語相向，將母親比作畜生，因此招致七次輪迴轉生為畜生的果報。又由於他做維那時口出污穢之言，業力感召，使他經常食用不凈之物。因為慳吝僧眾的食物，所以墮入地獄受苦。因為謾罵他人為盲人，所以得到失明的果報，七百世中常常沒有眼睛，長久處於黑暗之中，遭受極大的痛苦。天帝，你應該知道，這樣的罪業，有因必有果報，最終不會落空。』
【English Translation】 English version (The son) lost his father early and was raised by his mother with great hardship. As he grew older, (the son) began to work in the fields. The poor mother begged for food everywhere for him. Sometimes (the mother) did not get food in time, causing the mealtime to be slightly late. Her son felt hungry and thirsty because of this, and his heart was filled with resentment towards his mother. He spoke harshly, saying, 'What is the reason for not bringing food today? It's really annoying and hateful!' He complained repeatedly, even saying fiercely, 'My mother is now worse than a beast! I see animals like pigs, dogs, jackals, monkeys, crows, and eagles, who are full of love when raising their young, and they don't let them be hungry or thirsty, not even for a moment. Why doesn't my mother come to see me, leaving me so hungry and not bringing food?' Harboring such resentment, it wasn't long before the mother obtained food and quickly brought it to him. She comforted her son, trying to make him happy. Just as he sat down to eat, he suddenly saw in the sky a Pratyekabuddha (獨覺, one who attains enlightenment on their own), appearing in the form of a Śrāmaṇa (沙門, a renunciate, a religious ascetic), flying from the south and soaring north. When his son saw this, reverence arose in his heart, and he immediately stood up, put his palms together, and prostrated himself, inviting (the Pratyekabuddha) to descend. At that time, the Pratyekabuddha accepted the invitation. His son happily spread a seat of white茅草(bái máo cǎo) grass, offered clean and beautiful flowers, and respectfully offered a portion of his own food to the Bhiksu (比丘, a Buddhist monk). After (the Pratyekabuddha) finished eating, he expounded the Dharma, instructed and guided him, making him rejoice. Later, his son was able to renounce the world and was appointed as the Karmadāna (維那, an officer in charge of monastic affairs) of the monastery. At that time, a Brāhmaṇa (婆羅門, a member of the priestly class in ancient India) built a monastery and housed the Sangha (僧伽, monastic community). A dānapati (檀越, a donor) also sent a lot of ghṛta (酥油, clarified butter). At that time, the visiting monks were eating in the monastery. When the Karmadāna saw this, he was stingy and resentful, disliking the visiting monks for being troublesome, and he did not give them any of the delicious ghṛta. The visiting monks asked, 'This is what the dānapati donated to the present Sangha, why do you keep it for yourself and not distribute it to the Sangha?' But this Karmadāna was impatient and mean, and he began to scold, 'You visiting monks! Why don't you eat excrement and drink urine, but come asking for ghṛta? Are you blind? Did you see me hiding the ghṛta?' The Buddha told Indra (帝釋, king of the gods), 'The son of the Brāhmaṇa at that time is now the Deva (天神, god) named Good Abode. Because of his harsh words, comparing his mother to an animal, he incurred the retribution of being reborn as an animal seven times. Also, because he spoke filthy words when he was the Karmadāna, the force of karma caused him to often eat impure things. Because he was stingy with the Sangha's food, he fell into hell to suffer. Because he cursed others as blind, he received the retribution of blindness, and for seven hundred lifetimes he often had no eyes, living in darkness and suffering greatly. Indra, you should know that such karmic deeds have causes and will have consequences, and will ultimately not be in vain.'
滅。複次天帝善住天子得生天者。由彼過去供養辟支。敷座獻花恭敬施食聞法力故。今受天福經爾數劫常勝妙樂。又由辟支騰空過時。其人發心仰于空中。傾心致敬頭面作禮。由是功德今賴空中神聲預報其報之者。即是善住守殿神也。爾時善住承佛所說。即知自業皆是宿緣。即于佛前深自咎責。由我過去恚母嫌僧惡罵慳貪。令我當來獲斯大罪。今承聖旨盡命懺悔。即便舉身投躄于地。遍身血瘀于笮花袋。悶絕良久方漸蘇息。號啕雨泣悲不自勝。
佛告善住及天帝釋。十惡業緣惡口尤最。當知惡罵甚於猛火。而此猛火但焚七珍之財。但焚世間資玩等物。惡口猛火能燒七聖之財。能燒出世一切功德。消滅蕩盡遽招惡報。如汝善住一言恨母。一罵眾僧。燒天報盡復入地獄。天帝父母眾僧不應輕毀。理當尊重恭敬供養。軟語稱讚常念其恩。三界慈愛唯有父母。三世福田不過眾僧。如其八輩真僧十二賢聖。供養之者不虛功德。欲求出世進可成道。寧應僧處輒生欺語。父母生養劬勞辛苦。十月妊娠三年乳哺。長養教誨艱憂備盡。冀其成立才藝過人。又望出家度脫生死。以是恩念昊天難報。是故我語阿難。左肩擔父右肩擔母。繞須彌山百千萬匝。血流沒踝尚不能報一日乳哺之恩。豈應惡念輕生恚語。
佛告帝釋善住天子
【現代漢語翻譯】 滅。複次，天帝釋（Devendra，天神之王），善住天子（Sunanda，一位天神）能夠轉生到天界，是因為他過去供養過辟支佛（Pratyekabuddha，緣覺佛），包括鋪設座位、獻花、恭敬佈施食物以及聽聞佛法。因此，他現在才能享受天界的福報，經歷無數劫的時間，常享殊勝的快樂。此外，由於辟支佛騰空經過時，此人曾發心仰望空中，傾心致敬，以頭面作禮。由於這個功德，現在他能依賴空中的神聲預先得到通知，而預報者正是善住守殿神。當時，善住天子聽聞佛陀所說，立刻明白自己的業報都是宿世的因緣所致。於是他在佛前深深地自責：『因為我過去嗔恨母親、嫌棄僧眾、惡語謾罵、慳吝貪婪，才導致我將來要遭受如此巨大的罪報。現在我謹遵佛陀的教誨，盡我所能地懺悔。』說完，他便全身投地，遍身瘀血，如同倒在笮花袋中一般。昏厥了很久才漸漸甦醒，號啕大哭，悲傷得無法自持。
佛陀告訴善住天子和天帝釋：『十惡業中，惡口最為嚴重。要知道，惡語謾罵比猛火還要可怕。猛火只會焚燒七寶之財，只會焚燒世間的資財玩物。而惡口的猛火卻能燒燬七聖之財，能燒燬出世間的一切功德，消滅殆盡，迅速招致惡報。』就像你善住天子，因為一句嗔恨母親的話，一句謾罵眾僧的話，就燒盡了天界的福報，還要墮入地獄。天帝釋，父母和僧眾不應該輕視和詆譭，理應尊重、恭敬和供養。要用柔和的言語稱讚他們，常常念及他們的恩德。三界之中，唯有父母的慈愛最為深重；三世之中，沒有比供養僧眾更有福報的了。如果能供養八輩真僧（指聲聞乘的八種果位）和十二賢聖（通常指等覺菩薩），所獲得的功德是真實不虛的。想要尋求出世的解脫，進而成就佛道，怎麼能在僧眾之處輕易說謊呢？父母生育養育我們，歷經無數的辛勞和痛苦，十個月的懷胎，三年的哺乳，長期的養育和教誨，艱難困苦都經歷遍了，只希望我們能夠成家立業，才藝過人，又希望我們能夠出家修行，度脫生死。這樣的恩情，即使是昊天也難以報答。所以，我告訴阿難（Ananda，佛陀的十大弟子之一）：即使左肩擔著父親，右肩擔著母親，繞著須彌山（Sumeru，佛教中的聖山）百千萬圈，血流到沒過腳踝，尚且不能報答父母一日的哺乳之恩。怎麼能用惡念輕視父母，用嗔恨的語言傷害他們呢？』
佛陀告訴帝釋（Devendra，天神之王）和善住天子（Sunanda，一位天神）。
【English Translation】 Destruction. Furthermore, Shakra, Lord of the Devas (Devendra, King of the Gods), the Deva Sunanda (Sunanda, a Deva), was able to be reborn in the heavens because in the past he had made offerings to a Pratyekabuddha (Pratyekabuddha, a Buddha enlightened on their own), including providing a seat, offering flowers, respectfully giving food, and listening to the Dharma. Therefore, he now enjoys heavenly blessings, experiencing countless kalpas of constant and wonderful joy. Moreover, when the Pratyekabuddha passed through the air, this person had the aspiration to look up into the sky, sincerely paying homage, bowing with his head and face. Due to this merit, he now relies on divine voices in the air to receive advance notice, and the one who gives the notice is the Deva Sunanda, the guardian of the palace. At that time, Sunanda, hearing what the Buddha said, immediately understood that his karmic retributions were all due to past causes. So he deeply reproached himself before the Buddha: 'Because in the past I resented my mother, disliked the Sangha, spoke evil words, and was stingy and greedy, I will suffer such great karmic retribution in the future. Now I respectfully follow the Buddha's teachings and repent to the best of my ability.' After saying this, he threw himself to the ground, his body covered in bruises, as if he had fallen into a sack of Zha flowers. He fainted for a long time before gradually regaining consciousness, wailing and weeping, overcome with sorrow.
The Buddha said to Sunanda and Shakra, Lord of the Devas: 'Among the ten evil karmas, harsh speech is the most serious. Know that harsh speech is more terrible than a raging fire. A raging fire only burns the wealth of the seven treasures, only burns worldly possessions and playthings. But the raging fire of harsh speech can burn the wealth of the seven sages, can burn all the merits of transcending the world, destroying everything and quickly inviting evil retribution.' Just like you, Deva Sunanda, because of one word of resentment towards your mother, one curse towards the Sangha, you burned up your heavenly blessings and must fall into hell. Shakra, Lord of the Devas, parents and the Sangha should not be despised or slandered; they should be respected, revered, and offered to. Use gentle words to praise them, and always remember their kindness. Among the three realms, only the love of parents is the deepest; among the three times, there is no greater merit than making offerings to the Sangha. If one can make offerings to the eight types of true Sangha (referring to the eight fruits of the Hearer vehicle) and the twelve sages (usually referring to Bodhisattvas of near-perfect enlightenment), the merits obtained are real and not in vain. If you want to seek liberation from the world and eventually attain Buddhahood, how can you easily lie in the presence of the Sangha? Parents give birth to and raise us, enduring countless hardships and sufferings, ten months of pregnancy, three years of breastfeeding, long-term nurturing and teaching, experiencing all kinds of difficulties, only hoping that we can establish ourselves in life, have outstanding talents, and also hoping that we can leave home to practice and transcend birth and death. Such kindness is difficult to repay even by the vastness of the heavens. Therefore, I tell Ananda (Ananda, one of the Buddha's ten great disciples): even if one carries their father on their left shoulder and their mother on their right shoulder, circling Mount Sumeru (Sumeru, the sacred mountain in Buddhism) hundreds of thousands of times, with blood flowing over their ankles, they still cannot repay the kindness of even one day of breastfeeding from their parents. How can one despise parents with evil thoughts and harm them with hateful words?'
The Buddha said to Shakra, Lord of the Devas (Devendra, King of the Gods), and the Deva Sunanda (Sunanda, a Deva).
。今見我故得五眼凈。懺悔徹故罪亦除滅。佛顧善住而謂之曰。汝止勿泣我有法門。名為最勝佛頂陀羅尼咒。持是咒者能令汝得離苦解脫。善住我此最勝佛頂陀羅尼咒。乃是百千萬億俱胝諸佛所說。我今說之此陀羅尼咒者。于諸佛頂最尊最勝。能滅一切業障悉令清凈。能拔地獄畜生閻摩羅趣。能除一切眾生生死苦惱。復告天帝此清凈佛頂最勝陀羅尼咒。若有善男子善女人比丘比丘尼。能受持者若讀若誦是人。以是功德百千萬劫。十惡五逆悉得消滅。即得阿耨多羅三藐三菩提。不轉此身獲宿命智。從一佛國生一佛國。常蒙普賢文殊觀音勢至。摩頂授手受菩薩記。常在道場聞持正法。獲薩云智更增其壽。身口意凈不遭橫死。善觸充滿舉體清勝。一切時處快得輕安。若臨終時念此陀羅尼者。即得往生諸佛國土。爾時帝釋聞佛稱歎最勝陀羅尼功德不可思議。深樂歡喜一心渴仰。白言世尊惟愿如來。愍念善住及我等輩。亦為未來末法眾生。說此最勝佛頂陀羅尼咒。我當修行愿令一切眾生永離八難之苦。爾時世尊為天帝及善住天子四部眾等即說咒曰。
那謨薄伽伐帝(一)啼曬路迦(稽耶反)缽啰底毗失瑟咤(長聲)耶(二)勃陀(長聲)耶薄伽伐底(三)怛侄他(四)唵(長聲五)毗輸馱耶娑摩三漫多嚩(縛可反)婆(長
【現代漢語翻譯】 現代漢語譯本：現在因為見到我的緣故，你獲得了五眼清凈。因為徹底懺悔的緣故，罪業也得以消除滅盡。佛陀回頭看著善住（Shan Zhu，人名）並對他說：『你停止哭泣吧，我有一種法門，名為最勝佛頂陀羅尼咒（Zui Sheng Fo Ding Tuo Luo Ni Zhou，The Most Excellent Buddha Crown Dharani Mantra）。持誦這個咒語，能讓你脫離痛苦，獲得解脫。善住，我這個最勝佛頂陀羅尼咒，乃是百千萬億俱胝諸佛所說。我現在就說出這個陀羅尼咒，它在諸佛頂中最為尊貴殊勝，能滅除一切業障，使一切都清凈，能拔出地獄、畜生、閻摩羅（Yan Mo Luo，Yama）道。能解除一切眾生的生死苦惱。』 佛陀又告訴天帝（Tian Di，Lord of the Gods）說：『這個清凈佛頂最勝陀羅尼咒，如果有善男子、善女人、比丘、比丘尼，能夠受持，無論是讀還是誦，這個人憑藉這個功德，百千萬劫所造的十惡五逆罪業都能消滅，立即獲得阿耨多羅三藐三菩提（A Nuo Duo Luo San Miao San Pu Ti，Anuttara-samyak-sambodhi，Unsurpassed Complete Enlightenment）。不需轉換此身就能獲得宿命智（Su Ming Zhi，Knowledge of Past Lives），從一個佛國轉生到另一個佛國，常常蒙受普賢（Pu Xian，Samantabhadra）、文殊（Wen Shu，Manjusri）、觀音（Guan Yin，Avalokitesvara）、勢至（Shi Zhi，Mahasthamaprapta）摩頂授手，接受菩薩的授記，常在道場聽聞持誦正法，獲得薩云智（Sa Yun Zhi，Sarvajna，Omniscience），更能增長壽命，身口意清凈，不遭受橫死，善觸充滿全身，舉體清凈殊勝，一切時處都能快速獲得輕安。如果臨終時念誦這個陀羅尼，就能往生諸佛國土。』 當時，帝釋（Di Shi，Indra）聽到佛陀稱讚最勝陀羅尼的功德不可思議，內心深感喜悅，一心渴望得到。他稟告佛陀說：『世尊，希望如來憐憫善住以及我們這些人，也為未來末法時代的眾生，宣說這個最勝佛頂陀羅尼咒。我將修行此法，愿令一切眾生永遠脫離八難之苦。』 當時，世尊為天帝、善住天子（Shan Zhu Tian Zi）以及四部大眾宣說了咒語： 那謨薄伽伐帝（Na Mo Bo Qie Fa Di）(一) 啼曬路迦（Ti Shai Lu Jia）(稽耶反) 缽啰底毗失瑟咤（Bo La Di Pi Shi Se Zha）(長聲) 耶(二) 勃陀（Bo Tuo）(長聲) 耶薄伽伐底(三) 怛侄他（Da Zhi Ta）(四) 唵（Ong）(長聲五) 毗輸馱耶娑摩三漫多嚩（Pi Shu Tuo Ye Suo Mo San Man Duo Wa）(縛可反) 婆(長
【English Translation】 English version: Now, because you have seen me, you have obtained the purity of the five eyes. Because of your thorough repentance, your sins are also extinguished. The Buddha turned to look at Shan Zhu (Good Abode, name of a person) and said to him, 'Stop crying, I have a Dharma gate called the Zui Sheng Fo Ding Tuo Luo Ni Zhou (The Most Excellent Buddha Crown Dharani Mantra). Holding this mantra can liberate you from suffering and attain liberation. Shan Zhu, this Zui Sheng Fo Ding Tuo Luo Ni Zhou of mine is spoken by hundreds of thousands of millions of kotis of Buddhas. I will now speak this Dharani mantra, which is the most honored and supreme among all Buddha crowns. It can extinguish all karmic obstacles, purify everything, and pull out of the hells, animal realms, and the path of Yama (Yan Mo Luo, Yama). It can remove the suffering of birth and death for all sentient beings.' The Buddha further told Tian Di (Lord of the Gods), 'This pure Buddha Crown Most Excellent Dharani Mantra, if there are good men, good women, Bhikshus, or Bhikshunis who can receive and uphold it, whether they read or recite it, with this merit, the ten evil deeds and five rebellious acts committed over hundreds of thousands of kalpas can be extinguished, and they will immediately attain Anuttara-samyak-sambodhi (A Nuo Duo Luo San Miao San Pu Ti, Anuttara-samyak-sambodhi, Unsurpassed Complete Enlightenment). Without transforming this body, they will obtain the knowledge of past lives (Su Ming Zhi, Knowledge of Past Lives), and be reborn from one Buddha land to another. They will always be blessed by Samantabhadra (Pu Xian), Manjusri (Wen Shu), Avalokitesvara (Guan Yin), and Mahasthamaprapta (Shi Zhi), who will pat their heads and give them predictions of Bodhisattvahood. They will always be in the Dharma assembly, hearing and upholding the correct Dharma, obtaining Sarvajna (Sa Yun Zhi, Sarvajna, Omniscience), and further increasing their lifespan. Their body, speech, and mind will be pure, they will not suffer untimely death, good touch will fill their entire body, and their whole being will be pure and supreme. At all times and places, they will quickly attain ease and peace. If they recite this Dharani at the time of death, they will be reborn in the Buddha lands.' At that time, Di Shi (Indra) heard the Buddha praising the inconceivable merits of the Most Excellent Dharani, and felt deep joy in his heart, eagerly desiring to obtain it. He reported to the Buddha, 'World Honored One, may the Tathagata have compassion on Shan Zhu and us, and also speak this Most Excellent Buddha Crown Dharani Mantra for the sentient beings of the future Dharma-ending age. I will cultivate this Dharma, wishing to liberate all sentient beings from the suffering of the eight difficulties forever.' At that time, the World Honored One spoke the mantra for Tian Di, Shan Zhu Tian Zi (Shan Zhu, Heavenly Prince) and the fourfold assembly: Na Mo Bo Qie Fa Di (Namo Bhagavate) (1) Ti Shai Lu Jia (Trailokya) (with a Ji Ye 反) Bo La Di Pi Shi Se Zha (Prativishishtaya) (elongated sound) Ye (2) Bo Tuo (Buddhaya) (elongated sound) Ye Bo Qie Fa Di (Bhagavate) (3) Da Zhi Ta (Tadyatha) (4) Ong (Om) (elongated sound 5) Pi Shu Tuo Ye Suo Mo San Man Duo Wa (Vishuddhaya Sama Samanta Va) (with a 縛可反) Po (elongated
聲)娑(上六)娑破啰拏揭底伽訶那娑婆(長聲)縛輸第(七)阿鼻詵者(去長聲)蘇揭多伐折那(八)阿𪢗唎多苾曬罽(九)阿呵啰(長聲)阿訶啰(下同十)阿(長聲)瑜散陀(長聲)啰尼(十一)輸馱耶輸馱耶(十二)伽伽那鞞輸提(十三)烏瑟尼沙毗逝耶輸提(十四)娑訶娑啰喝啰濕弭珊珠地帝(十五)薩婆多他揭多地瑟咤(長聲)那頞(鳥割反)地瑟恥帝慕侄囇(十六)跋折啰迦(長聲)耶僧訶多那輸提(十七)薩婆伐啰拏毗輸提(十八)缽啰底禰伐怛耶阿(長聲)瑜輸提(十九)薩末耶頞地瑟恥帝(二十)摩尼摩尼(二十一)怛闥多部多俱胝缽唎輸提(二十二)毗薩普吒勃地輸提(二十三)逝耶逝耶(二十四)毗逝耶毗逝耶(二十五)薩末啰薩末啰勃陀頞地瑟恥多輸提(二十六)跋折𠼝拔折啰揭鞞(二十七)拔折灆婆伐都(二十八)摩摩(稱名替此字)薩婆薩埵寫迦(長聲)耶毗輸提(二十九)薩婆揭底缽唎輸提(三十)薩婆怛他揭多三摩濕嚩(縛佉反)娑頞地瑟恥帝(三十一)勃陀(地耶反)勃陀(同上)蒲陀耶蒲陀耶(三十二)三漫多缽唎輸提(三十三)薩婆多他揭多地瑟吒(長聲)那頞地瑟恥帝(三十四)摩賀慕底㘑(三十五)娑婆訶(三十六)
佛告天帝。我此清凈諸趣最勝佛頂陀羅尼咒
【現代漢語翻譯】 現代漢語譯本 娑(上六)娑破啰拏揭底伽訶那娑婆(長聲)縛輸第(七)阿鼻詵者(去長聲)蘇揭多伐折那(八)阿𪢗唎多苾曬罽(九)阿呵啰(長聲)阿呵啰(下同十)阿(長聲)瑜散陀(長聲)啰尼(十一)輸馱耶輸馱耶(十二)伽伽那鞞輸提(十三)烏瑟尼沙毗逝耶輸提(十四)娑訶娑啰喝啰濕弭珊珠地帝(十五)薩婆多他揭多地瑟咤(長聲)那頞(鳥割反)地瑟恥帝慕侄囇(十六)跋折啰迦(長聲)耶僧訶多那輸提(十七)薩婆伐啰拏毗輸提(十八)缽啰底禰伐怛耶阿(長聲)瑜輸提(十九)薩末耶頞地瑟恥帝(二十)摩尼摩尼(二十一)怛闥多部多俱胝缽唎輸提(二十二)毗薩普吒勃地輸提(二十三)逝耶逝耶(二十四)毗逝耶毗逝耶(二十五)薩末啰薩末啰勃陀頞地瑟恥多輸提(二十六)跋折𠼝拔折啰揭鞞(二十七)拔折灆婆伐都(二十八)摩摩(稱名替此字)薩婆薩埵寫迦(長聲)耶毗輸提(二十九)薩婆揭底缽唎輸提(三十)薩婆怛他揭多三摩濕嚩(縛佉反)娑頞地瑟恥帝(三十一)勃陀(地耶反)勃陀(同上)蒲陀耶蒲陀耶(三十二)三漫多缽唎輸提(三十三)薩婆多他揭多地瑟吒(長聲)那頞地瑟恥帝(三十四)摩賀慕底㘑(三十五)娑婆訶(三十六)
佛告天帝。我此清凈諸趣最勝佛頂陀羅尼咒
【English Translation】 English version Sa(upper six) sa po ra na jie di qie he na suo po(long sound) wa shu di(seven) a bi shen zhe(go long sound) su jie duo fa zhe na(eight) a nu li duo bi shai ji(nine) a he la(long sound) a he la(the same below ten) a(long sound) yu san tuo(long sound) ra ni(eleven) shu tuo ye shu tuo ye(twelve) qie qie na pi shu ti(thirteen) wu se ni sha pi shi ye shu ti(fourteen) suo he suo la he la shi mi shan zhu di di(fifteen) sa po duo ta jie duo di se zha(long sound) na e(niao ge fan) di se chi di mu zhi li(sixteen) ba zhe la jia(long sound) ye seng he duo na shu ti(seventeen) sa po fa la na pi shu ti(eighteen) bo la di ni fa da ye a(long sound) yu shu ti(nineteen) sa mo ye e di se chi di(twenty) mo ni mo ni(twenty-one) da ta duo bu duo ju zhi bo li shu ti(twenty-two) pi sa pu tuo bo di shu ti(twenty-three) shi ye shi ye(twenty-four) pi shi ye pi shi ye(twenty-five) sa mo la sa mo la bo tuo e di se chi duo shu ti(twenty-six) ba zhe li ba zhe la jie pi(twenty-seven) ba zhe lan po fa du(twenty-eight) mo mo(replace this word with the name) sa po sa duo xie jia(long sound) ye pi shu ti(twenty-nine) sa po jie di bo li shu ti(thirty) sa po da ta jie duo san mo shi wa(wa qie fan) suo e di se chi di(thirty-one) bo tuo(di ye fan) bo tuo(the same above) pu tuo ye pu tuo ye(thirty-two) san man duo bo li shu ti(thirty-three) sa po duo ta jie duo di se zha(long sound) na e di se chi di(thirty-four) mo he mu di li(thirty-five) suo po he(thirty-six)
The Buddha told the Heavenly Emperor: This is the Most Supreme Buddha-Top Dharani Mantra of all pure realms.
。能凈除一切罪業等障能凈除一切三惡道苦。此陀羅尼咒。八十八俱胝殑伽沙諸佛同共宣說。嚴記守護隨喜讚歎。一切如來所共印可。能凈除一切眾生十惡罪故。能救一切地獄畜生餓鬼閻羅趣故。若一切眾生福業漸薄。應受短命殘病醜陋。眇小貧賤盲聾瘖啞。應墮地獄畜生受諸苦惱。聞我說是陀羅尼名者。惡報消滅便得解脫。若有眾生造集惡業。十惡五逆一切罪障。若輕若重悉皆消滅。當得阿耨多羅三藐三菩提。永離一切苦難。永離一切畜生閻摩羅趣。乃至阿素洛藥叉羅剎娑布單那迦吒布單那阿波沙摩羅如是等趣悉得解脫。
佛告天帝若復有人能受持此咒者。從是受持已后永離惡趣。恒與十方諸佛同居一處。恒生菩薩勝侶之中。或托貴族婆羅門種。常在道場諸佛凈土。乃至成就無上菩提。獲于如來正遍知海解脫身也。
佛告天帝及善住天子。我此清凈諸趣最勝佛頂陀羅尼咒。威神廣大具大功德有大威勢。如吉祥日如摩尼珠。皎潔無垢凈若虛空。所在之處光明照世。猶如世間最勝七寶。一切眾生及諸國王王子王母百官宰相。凡有見者共所貴重樂見無厭。由是妙寶不為穢污之所染故。天帝此陀羅尼者亦復如是。若有受持讀誦書寫供養此人。以是功德亦為一切天龍八部之所貴重。如彼妙寶不欲暫舍。所以者何由
【現代漢語翻譯】 現代漢語譯本：此陀羅尼咒能凈除一切罪業等障礙，能凈除一切三惡道（地獄、餓鬼、畜生）的痛苦。八十八俱胝（古印度計數單位，表示極大的數量）殑伽沙（恒河沙）諸佛共同宣說，鄭重記持守護，隨喜讚歎。一切如來共同印可，能凈除一切眾生十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）罪業，能救一切地獄、畜生、餓鬼、閻羅（地獄之主）道的眾生。如果一切眾生福德業力逐漸衰薄，應當遭受短命、殘疾、醜陋、矮小、貧賤、盲聾瘖啞等果報，應當墮入地獄、畜生道遭受各種苦惱，聽到我說這個陀羅尼的名字，惡報就會消滅，便能得到解脫。如果有的眾生造作聚集各種惡業，十惡、五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）一切罪障，無論是輕是重，全部都能消滅，應當證得阿耨多羅三藐三菩提（無上正等正覺），永遠脫離一切苦難，永遠脫離一切畜生、閻摩羅（地獄）道，乃至阿修羅（非天）、藥叉（夜叉，一種鬼神）、羅剎娑（羅剎，一種惡鬼）、布單那（富單那，一種餓鬼）、迦吒布單那（迦吒富單那，一種餓鬼）、阿波沙摩羅（阿婆摩羅，一種癲癇鬼）等等惡趣，都能得到解脫。 佛告訴天帝釋（佛教護法神）：如果又有人能夠受持這個咒語，從此受持之後，永遠脫離惡趣，恒常與十方諸佛同住一處，恒常出生在菩薩殊勝的眷屬之中，或者投生到高貴的婆羅門（古印度祭司階層）種姓，常在道場、諸佛凈土，乃至成就無上菩提（無上覺悟），獲得如來正遍知海的解脫之身。 佛告訴天帝釋及善住天子：我這個清凈諸趣最勝佛頂陀羅尼咒，威神廣大，具有大的功德，有大的威勢，如同吉祥的太陽，如同摩尼（如意）寶珠，皎潔無垢，清凈如同虛空，所在之處光明照耀世間，猶如世間最殊勝的七寶。一切眾生以及各位國王、王子、王母、百官宰相，凡是見到的人都共同珍貴看重，喜歡見到而沒有厭倦。由於這個妙寶不被污穢所染的緣故。天帝釋，這個陀羅尼也是這樣，如果有人受持、讀誦、書寫、供養這個人，因為這個功德，也會被一切天龍八部（佛教中的護法神）所珍貴看重，如同對待妙寶一樣不願暫時舍離。這是什麼原因呢？因為...
【English Translation】 English version: This Dharani mantra can purify all karmic obstacles and eliminate the suffering of all three evil realms (hell, hungry ghosts, and animals). It is proclaimed by eighty-eight kotis (an ancient Indian unit of counting, representing an extremely large number) of Ganga sands of Buddhas, solemnly remembered, protected, rejoiced, and praised. It is jointly approved by all Tathagatas (Buddhas), capable of purifying all beings' ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), and capable of saving all beings in hell, the animal realm, the hungry ghost realm, and the realm of Yama (the lord of hell). If all beings' blessings and karmic forces gradually diminish, and they are destined to suffer short lives, disabilities, ugliness, small stature, poverty, blindness, deafness, muteness, and should fall into hell and the animal realm to endure various sufferings, upon hearing me speak the name of this Dharani, their evil retributions will be extinguished, and they will attain liberation. If there are beings who create and accumulate various evil deeds, the ten evils, the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), all karmic obstacles, whether light or heavy, will all be eliminated, and they should attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), forever freed from all suffering, forever freed from all animal realms, the realm of Yamaraja (hell), and even Asuras (demigods), Yakshas (a type of spirit), Rakshasas (a type of demon), Putanas (a type of hungry ghost), Kataputanas (a type of hungry ghost), Apasmara (a type of epilepsy demon), and so on, all these evil destinies will be liberated. The Buddha told Indra (a protector deity in Buddhism): 'If there is someone who can receive and uphold this mantra, from the time they receive and uphold it, they will forever be free from evil realms, constantly dwell in the same place with the Buddhas of the ten directions, constantly be born among the superior companions of Bodhisattvas, or be reborn into noble Brahmin (ancient Indian priestly class) families, always be in the Bodhimanda (enlightenment place), the pure lands of the Buddhas, and even attain Anuttara-samyak-sambodhi (unexcelled enlightenment), obtaining the liberated body of the Tathagata's ocean of perfect knowledge.' The Buddha told Indra and the son of Good Abode: 'This pure and supreme Buddha-top Dharani mantra, with its vast divine power, possesses great merit and great power, like the auspicious sun, like the Mani (wish-fulfilling) jewel, bright and flawless, pure like the void, its light illuminates the world wherever it is, like the most supreme seven treasures in the world. All beings, as well as all kings, princes, queen mothers, officials, and ministers, all who see it commonly cherish and value it, delight in seeing it without weariness, because this wonderful treasure is not defiled by impurity. Indra, this Dharani is also like this. If someone receives, upholds, recites, writes, and makes offerings to this person, because of this merit, they will also be cherished and valued by all the Devas, Nagas, and the Eight Classes of beings (protector deities in Buddhism), like a wonderful treasure that one does not want to part with even for a moment. What is the reason for this? Because...'
是陀羅尼力。能令一切地獄畜生餓鬼。諸重罪等皆消滅故。又由是陀羅尼力。能令持者當得阿耨多羅三藐三菩提故。
佛告天帝及善住天子。若有國王王子王母太子百官宰相。及諸比丘比丘尼善男子善女人等為供養故。書此陀羅尼咒。安七寶塔中。或寶師子座上。若金剛臺中。若舍利窣堵波內。若高幢頭。若有四生眾生。或比丘比丘尼優婆塞優婆夷。造諸十惡五無間業。及四重禁一切重罪。應生閻摩羅界乃至六趣隨處受苦。是罪人等若於此陀羅尼塔邊往來。塔上微塵落其身上者。如上諸罪悉得除滅。或有風過吹其塔等。而復吹人少沾身份。即得生天受勝妙樂。亦隨意樂往生凈土。若有持是陀羅尼者。適欲洗手以水灌掌。其水墮地沾灑蟲蟻。是諸蟲等即得生天。是故若比丘比丘尼優婆塞優婆夷若男若女。有能齋戒清凈六時。不闕持此陀羅尼咒者。是人三世所有五逆四重十惡根本。一切重罪悉當消滅。為諸菩薩及諸如來。手摩其頭授菩薩記而告之言。善男子汝能受持最勝佛頂陀羅尼咒者。汝當來世必得阿耨多羅三藐三菩提。
佛告天帝若復有人。能於四衢道中造諸寶塔或立高幢安此陀羅尼經。復以種種花香瓔珞七寶嚴具奇妙衣服飲食湯藥而為供養。是人功德無量無邊。是人福智不可稱計。是人即是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：這是陀羅尼（Dharani）的力量。能夠使一切地獄、畜生、餓鬼等諸種深重罪業都消滅的緣故。又由於這個陀羅尼的力量，能夠使持誦者當即獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。
佛告訴天帝（Devendra）及善住天子（Susthita-deva-putra）：如果有國王、王子、王母、太子、百官宰相，以及諸位比丘（Bhiksu，出家男子）、比丘尼（Bhiksuni，出家女子）、善男子、善女人等爲了供養的緣故，書寫這個陀羅尼咒，安放在七寶塔中，或者寶師子座上，或者金剛臺中，或者舍利窣堵波（Sarira-stupa，舍利塔）內，或者高幢頂上。如果有四生眾生，或者比丘、比丘尼、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），造作諸如十惡、五無間業，以及四重禁等一切重罪，應當生於閻摩羅界（Yamaloka，閻羅王界）乃至六趣（Gati，輪迴的六個道）隨處受苦。這些罪人等如果在這陀羅尼塔邊往來，塔上的微塵落在他們身上，如上的各種罪業全部都能得到消除。或者有風吹過，吹動塔等，又吹到人身上少許沾染，就能得生天界，享受殊勝美妙的快樂，也能隨意快樂地往生凈土。如果有人持誦這個陀羅尼，剛想要洗手，用水灌溉手掌，這水掉在地上沾灑到蟲蟻，這些蟲等就能得生天界。因此，如果比丘、比丘尼、優婆塞、優婆夷，無論是男是女，能夠齋戒清凈，六時之中不間斷地持誦這個陀羅尼咒，這個人三世所有五逆、四重、十惡根本等一切重罪都應當消滅。諸位菩薩以及諸位如來（Tathagata，佛的稱號之一）會用手摩他的頭，授予菩薩記，並且告訴他說：『善男子，你能夠受持最勝佛頂陀羅尼咒，你將來必定能夠獲得阿耨多羅三藐三菩提。』
佛告訴天帝：如果又有人能夠在四通八達的道路中建造各種寶塔，或者豎立高幢，安放這部陀羅尼經，又用各種花香、瓔珞、七寶嚴具、奇妙衣服、飲食湯藥來作供養，這個人的功德無量無邊，這個人的福德智慧不可稱量計算，這個人就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）。
【English Translation】 English version: This is the power of the Dharani. It can cause all the heavy sins of hells, animals, and hungry ghosts to be extinguished. Moreover, by the power of this Dharani, it can enable the holder to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).
The Buddha told Devendra (the King of Gods) and Susthita-deva-putra (the Good Abiding Heavenly Son): If there are kings, princes, queens, crown princes, officials, ministers, as well as Bhiksus (monks), Bhiksunis (nuns), good men, and good women who, for the sake of making offerings, write this Dharani mantra and place it in a seven-jeweled pagoda, or on a jeweled lion throne, or in a Vajra platform, or inside a Sarira-stupa (relic stupa), or on top of a tall banner. If there are beings of the four births, or Bhiksus, Bhiksunis, Upasakas (male lay devotees), Upasikas (female lay devotees) who commit the ten evil deeds, the five heinous offenses, and the four major prohibitions, all kinds of heavy sins, and should be born in Yamaloka (the realm of Yama) or even in the six Gatis (realms of reincarnation) to suffer, if these sinners come and go near this Dharani pagoda, and the dust from the pagoda falls on their bodies, all the above-mentioned sins will be eliminated. Or if the wind blows, moving the pagoda and then blowing on people, slightly touching their bodies, they will be born in the heavens, enjoying supreme bliss, and they can also be reborn in the Pure Land according to their wishes. If someone holds this Dharani, and just wants to wash their hands and pours water on their palms, and the water falls to the ground and sprinkles on insects and ants, these insects will be born in the heavens. Therefore, if Bhiksus, Bhiksunis, Upasakas, Upasikas, whether male or female, can observe precepts and be pure, and uphold this Dharani mantra six times a day without fail, all the heavy sins of this person's three lives, such as the five rebellious acts, the four major offenses, and the ten evil roots, will be extinguished. The Bodhisattvas and Tathagatas (Buddhas) will touch their heads with their hands, bestow Bodhisattva predictions, and tell them: 'Good man, you can uphold the most victorious Buddha-top Dharani mantra, and you will surely attain Anuttara-samyak-sambodhi in the future.'
The Buddha told Devendra: If someone can build various jeweled pagodas or erect tall banners in the crossroads, and place this Dharani scripture, and make offerings with various flowers, incense, necklaces, seven-jeweled ornaments, wonderful clothes, food, drinks, and medicine, the merits of this person are immeasurable and boundless, the blessings and wisdom of this person are incalculable, and this person is a Bodhisattva-mahasattva (great Bodhisattva).
。是人即是佛之真子。所以者何。拔濟塔下往來無量諸眾生故。爾時閻摩羅法王。即于如是夜分后時。將諸眷屬百萬億千。持諸香花種種嚴具。來至佛所奉獻于佛。右繞七匝頂禮佛足。以諸華香而為供養。白言世尊我聞世尊。演說最勝佛頂陀羅尼咒今我故來為欲聽受。隨順言教而守護故。
爾時復有護世四天王忉利天王釋提桓因。及空居夜摩天睹史多天化樂天他化自在天梵天王大梵天王等。各將眷屬持種種香花瓔珞。來詣佛所而為供養。右繞七匝白言世尊。唯愿為說最勝佛頂陀羅尼咒受持法要。令我曉了成就供養。
佛告護世及大梵王閻摩羅等。諦聽諦聽吾為汝說。若有一切苦難眾生。罪極重者無救護者。當於白月十五日洗浴清潔。著凈衣裳受八戒齋。于菩提像前正心右跪。誦此陀羅尼咒滿一千八遍。是人所有諸罪業障悉皆消滅。當得總持陀羅尼門。辯才無礙清凈解脫。
佛告天帝若人雖未誦持。但得聞此陀羅尼音一經耳者。即能熏其賴耶為佛種子。譬如小許金剛墮于地上即能穿入。其地雖厚不能留礙。決至本際方乃當住。此咒亦爾一經耳者。即能熏其習性要成正覺。煩惱雖重亦不障蔽。設復墮于地獄畜生餓鬼。終不為諸業報令其沉沒。要當乘是咒力任運增修至於佛地。天帝若有四生眾生。一聞是
【現代漢語翻譯】 現代漢語譯本：這個人就是佛的真兒子。為什麼這麼說呢？因為他救拔了寶塔下往來的無量眾生。當時，閻摩羅法王（Yamaraja，掌管地獄的法王）就在那晚的後半夜，帶著百萬億千的眷屬，拿著各種香花和莊嚴的器具，來到佛陀所在的地方，奉獻給佛陀，右繞佛陀七圈，頂禮佛足，用各種鮮花和香來供養佛陀，稟告佛陀說：『世尊，我聽說世尊您要演說最勝佛頂陀羅尼咒，所以我特地前來，想要聽受，並隨順您的教導而守護。』 當時又有護世四天王（Four Heavenly Kings，守護世界的四位天王）、忉利天王釋提桓因（Śakro devānām indraḥ，忉利天的天主，即帝釋天），以及空居夜摩天（Yāmadeva，夜摩天）、睹史多天（Tuṣita，兜率天）、化樂天（Nirmāṇarati，化樂天）、他化自在天（Paranirmitavasavarti，他化自在天）、梵天王（Brahmadeva，梵天之王）、大梵天王（Mahābrahmā，大梵天王）等，各自帶著眷屬，拿著各種香花瓔珞，來到佛陀所在的地方，供養佛陀，右繞佛陀七圈，稟告佛陀說：『唯愿世尊為我們宣說最勝佛頂陀羅尼咒的受持法要，讓我們能夠明白瞭解，成就供養。』 佛陀告訴護世四天王、大梵天王、閻摩羅法王等：『仔細聽，仔細聽，我為你們宣說。如果有一切受苦受難的眾生，罪業極其深重，沒有救護的人，應當在白月（農曆上半月）十五日洗浴乾淨，穿上乾淨的衣裳，受持八戒齋，在菩提像前正心右跪，誦持此陀羅尼咒滿一千八遍，這個人所有的一切罪業和業障都將消滅，當得到總持陀羅尼門，辯才無礙，清凈解脫。』 佛陀告訴天帝釋提桓因（Śakro devānām indraḥ，忉利天的天主，即帝釋天）：『如果有人雖然沒有誦持，但只要聽到此陀羅尼咒的聲音一經過耳朵，就能熏習他的阿賴耶識（Ālaya-vijñāna，第八識，含藏識），成為成佛的種子。譬如一小塊金剛石掉在地上，就能穿透進入，那地雖然厚，也不能阻礙，必定到達本來的地方才停止。此咒也是這樣，一經過耳朵，就能熏習他的習性，必定成就正覺。煩惱雖然深重，也不能遮蔽。即使墮入地獄、畜生、餓鬼道，終究不會被各種業報所淹沒，必定憑藉此咒的力量，隨意增進修行，直至佛地。天帝，如果有四生（卵生、胎生、濕生、化生）眾生，一聽到這個』
【English Translation】 English version: This person is truly the Buddha's son. Why is that? Because he rescues countless beings who come and go beneath the stupa. At that time, Yamaraja (Yamaraja, the King of the Underworld), in the latter part of that night, brought his retinue of a million trillion, holding various fragrant flowers and adornments, and came to the Buddha's place to offer them to the Buddha. He circumambulated the Buddha seven times, prostrated at the Buddha's feet, and made offerings with various flowers and incense. He said to the World-Honored One: 'World-Honored One, I have heard that the World-Honored One will expound the Most Excellent Buddha-Top Dharani Mantra, so I have come here to listen and receive it, and to protect it in accordance with your teachings.' At that time, there were also the Four Heavenly Kings (Four Heavenly Kings, guardians of the world), Śakro devānām indraḥ (Śakro devānām indraḥ, the lord of the Trāyastriṃśa Heaven, i.e., Indra), and the Yāmadeva (Yāmadeva, Yama Heaven) dwelling in the sky, the Tuṣita Heaven (Tuṣita, the Contented Heaven), the Nirmāṇarati Heaven (Nirmāṇarati, the Heaven of Enjoying Transformations), the Paranirmitavasavarti Heaven (Paranirmitavasavarti, the Heaven of Freely Enjoying Transformations Made by Others), Brahmadeva (Brahmadeva, the King of the Brahma Heaven), Mahābrahmā (Mahābrahmā, the Great Brahma King), and others, each with their retinue, holding various fragrant flowers and necklaces, came to the Buddha's place to make offerings. They circumambulated the Buddha seven times and said to the World-Honored One: 'We wish that the World-Honored One would explain the essential methods for upholding the Most Excellent Buddha-Top Dharani Mantra, so that we may understand and accomplish offerings.' The Buddha told the Four Heavenly Kings, the Great Brahma King, Yamaraja, and others: 'Listen carefully, listen carefully, I will explain it to you. If there are all suffering beings, whose karmic offenses are extremely heavy, and who have no protection, they should bathe and cleanse themselves on the fifteenth day of the white month (the first half of the lunar month), wear clean clothes, observe the eight precepts, kneel upright with a sincere heart before the image of the Bodhi, and recite this Dharani Mantra one thousand and eight times. All the karmic offenses and obstacles of this person will be eliminated, and they will attain the Dharani Gate of Total Retention, unobstructed eloquence, and pure liberation.' The Buddha told Śakro devānām indraḥ (Śakro devānām indraḥ, the lord of the Trāyastriṃśa Heaven, i.e., Indra): 'If a person, although not reciting and upholding it, but only hears the sound of this Dharani Mantra once passing through the ear, it can immediately熏習 (xunxi, influence by habit) their Ālaya-vijñāna (Ālaya-vijñāna, the eighth consciousness, the storehouse consciousness) to become a seed for Buddhahood. For example, if a small piece of diamond falls on the ground, it can penetrate and enter. Although the ground is thick, it cannot obstruct it, and it will surely reach its original place before stopping. This mantra is also like this. Once it passes through the ear, it can熏習 (xunxi, influence by habit) their habits and surely accomplish perfect enlightenment. Although afflictions are heavy, they cannot obscure it. Even if they fall into the hells, the animal realm, or the realm of hungry ghosts, they will ultimately not be submerged by various karmic retributions. They will surely rely on the power of this mantra to freely increase their cultivation until they reach the Buddha-ground. Heavenly Lord, if there are beings of the four births (born from eggs, born from wombs, born from moisture, born by transformation), once they hear this』
陀羅尼者。現生一期更無他疾。諸苦惱事不復重受。而亦不受胞胎之形。所生之處蓮中化身。諸漏結使從是永斷。五眼清凈得宿命智。而復當得阿耨多羅三藐三菩提。
佛告天帝若人初亡及亡已久。有人以此陀羅尼咒。咒黃土一把滿二十一遍散其骸上。而是亡者即得往生十方凈土。若亡者魂識已入地獄畜生餓鬼閻羅趣者。咒土沾骨便得解脫。即舍惡趣而得生天。
佛告天帝若有短命眾生欲求長壽者。于白月十五日洗浴清潔。著新凈服齋戒一心。誦是陀羅尼滿一千八遍。令命短者還得長壽。一切業障悉皆消滅。
佛告天帝若復有人。就於一切畜生耳中。誦是陀羅尼咒唯一遍者。而是畜生耳根。一聞如是陀羅尼故。盡此一形不復重受禽畜之身。應入地獄即得免離。
佛告天帝若人遇大惡病受諸苦惱聞是陀羅尼咒。即得離苦罪障消滅。乃至四生眾生聞此咒者。悉舍病苦離胞胎形。乘蓮化生常識宿命。一切生處憶持不忘。
佛告天帝若人生來具造十惡五逆四重根本等罪。自惟乘此惡業。命終之後必定當墮阿鼻地獄受諸大苦。經于多劫劫盡更生。若墮畜生雜類禽獸。循環惡道無復救護。是人應當白月十五日在菩提像前。以金銀器可受一升。盛好凈水安置壇內。受菩薩戒持齋潔凈。于壇西畔面東向
【現代漢語翻譯】 現代漢語譯本： 陀羅尼（Dharani，總持之意）的功德是，修持者現世一生不會再有其他疾病，各種痛苦煩惱的事情不會再次遭受，而且也不會再受胞胎之形，所生之處都是蓮花中化生，各種煩惱和習氣從此永遠斷除，獲得五眼清凈和宿命智（神通之一），並且最終能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 佛告訴天帝（Deva-raja，眾神之王），如果有人剛剛去世或者已經去世很久，有人用這個陀羅尼咒語，對著一把黃土唸誦二十一遍，然後撒在死者的骸骨上，那麼這個死者就能往生到十方凈土。如果死者的魂識已經進入地獄、畜生、餓鬼、閻羅等惡道，咒過的土沾到骨頭上，就能得到解脫，立即脫離惡道而得生天。 佛告訴天帝，如果有短命的眾生想要尋求長壽，可以在白月（農曆上半月）十五日洗浴乾淨，穿上新的乾淨衣服，齋戒並一心不亂，誦讀這個陀羅尼滿一千八遍，就能使短命的人獲得長壽，一切業障全部消滅。 佛告訴天帝，如果有人對著一切畜生的耳朵，誦讀這個陀羅尼咒語一遍，這個畜生因為耳朵聽到這個陀羅尼的緣故，盡此一生不會再次遭受禽畜之身，應該進入地獄的也能立即免除。 佛告訴天帝，如果有人遇到大惡病，遭受各種痛苦煩惱，聽到這個陀羅尼咒語，就能立即脫離痛苦，罪障消滅。乃至四生（胎生、卵生、濕生、化生）的眾生聽到這個咒語，都能捨棄病苦，脫離胞胎之形，乘坐蓮花化生，常常具有宿命智，一切生處都能憶持不忘。 佛告訴天帝，如果有人生來就造作了十惡、五逆、四重根本等罪，自己認為憑藉這些惡業，命終之後必定會墮入阿鼻地獄（Avici，無間地獄）遭受各種大苦，經歷多個劫數，劫數盡了還要再次轉生，如果墮入畜生雜類禽獸，在惡道中循環，沒有救護。這個人應當在白月十五日，在菩提像前，用金銀器皿盛放一升乾淨的水，安置在壇內，受菩薩戒，持齋潔凈，在壇的西邊面向東方。
【English Translation】 English version: The merit of the Dharani (meaning 'to hold' or 'to maintain') is that the practitioner will not experience other illnesses in this lifetime, and various sufferings and afflictions will not be repeatedly endured. Furthermore, they will not be born from a womb but will be transformed from a lotus flower in the place of their birth. All defilements and habitual tendencies will be permanently severed, and they will attain the purity of the five eyes and the knowledge of past lives (one of the supernatural powers). Ultimately, they will attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). The Buddha told Deva-raja (King of the Gods), 'If someone has just passed away or has been deceased for a long time, and someone chants this Dharani mantra twenty-one times over a handful of yellow soil and scatters it on the bones of the deceased, then that deceased person will be reborn in the pure lands of the ten directions. If the soul of the deceased has already entered the realms of hell, animals, hungry ghosts, or Yama, touching the bones with the soil that has been chanted over will bring liberation. They will immediately escape the evil realms and be reborn in the heavens.' The Buddha told Deva-raja, 'If there are short-lived beings who desire to seek longevity, they can bathe and cleanse themselves on the fifteenth day of the white month (the first half of the lunar month), wear new and clean clothes, observe a fast, and focus their mind. By reciting this Dharani one thousand and eight times, those with short lifespans can regain longevity, and all karmic obstacles will be eliminated.' The Buddha told Deva-raja, 'If someone recites this Dharani mantra even once into the ear of any animal, that animal, because its ear has heard this Dharani, will not be reborn as a bird or beast in this lifetime. Those who should enter hell will be immediately freed.' The Buddha told Deva-raja, 'If someone encounters a great and terrible illness and suffers various pains and afflictions, upon hearing this Dharani mantra, they will immediately be freed from suffering, and their karmic obstacles will be eliminated. Even beings of the four types of birth (womb-born, egg-born, moisture-born, and transformation-born) who hear this mantra will abandon their suffering from illness, escape birth from a womb, be born by transformation from a lotus flower, and always possess the knowledge of past lives, remembering and not forgetting everything in every place of birth.' The Buddha told Deva-raja, 'If someone is born having committed the ten evil deeds, the five rebellious acts, the four major fundamental offenses, and so on, and they believe that because of these evil deeds, they will certainly fall into Avici (the uninterrupted hell) after death and suffer great pain for many kalpas (eons), and after the kalpas are exhausted, they will be reborn again, and if they fall into the animal realm as various kinds of birds and beasts, they will cycle in evil paths without rescue, that person should, on the fifteenth day of the white month, in front of a Bodhi image, use a gold or silver vessel that can hold one sheng (a unit of volume) to fill it with clean water and place it within the altar, receive the Bodhisattva precepts, observe a fast and be clean, and sit on the west side of the altar facing east.'
像。燒香禮拜右跪繫念。至誠啟白誦此陀羅尼咒滿一千八遍。于其中間不得間斷。而以是水散灑四方及以上下。愿令一切同得清凈。作是法已如上惡業應入地獄畜生餓鬼便得解脫。一切罪報悉皆消滅。閻羅放赦司命歡喜。不生瞋責反更心恭。合掌隨喜贊其功德。若舍其報生諸佛國。十方凈剎欲往隨愿。又十五日咒其酥蜜及於蓽茇一千八遍。與人食之其人食已。所有十惡五逆等罪悉皆消滅。而復當得阿耨多羅三藐三菩提。
佛告天帝若欲作此曼茶羅法者。于白月十五日。以香水黃土及瞿摩夷作泥塗壇。其壇方圓四肘為量。棱伽五色周匝三重。于壇四邊更作一重眷屬棱伽以白色規界。而於壇中盡散諸花。以四瓶水安壇四角畫蓮華上。其水瓶者悉須齊量不得大小。持舍利瓶和盛牛黃。中蓮華上恭敬安置。又于壇中散種種花焚種種香龍腦鬱金沉水等香。然種種燈酥燈油燈及於香燈。獻種種食粳米乳酪酥油石蜜蒱桃石榴二種之漿。七寶器盛奉于壇內。爾時行人持菩薩戒。律儀清凈餐三白食。著新凈服於壇西畔。合掌右跪心祈念已。先當作佛護身印。即作佛心慕陀羅法。誦此最勝佛頂陀羅尼咒一千八遍。一切惡業十惡等罪悉皆消滅。當得阿耨多羅三藐三菩提。諸佛菩薩親摩其頂授菩提記。欲詣菩薩所居之處。即蒙菩薩將往自
【現代漢語翻譯】 現代漢語譯本： 然後，焚香禮拜，右膝跪地，集中意念。以至誠之心啟稟，誦唸此陀羅尼咒一千八遍，期間不得中斷。用此水向四方及上下灑去，愿令一切眾生同得清凈。做了這個法事後，如上所說的惡業，原本應墮入地獄、畜生、餓鬼道的，便能得到解脫。一切罪報全部消滅，閻羅王赦免，司命神歡喜，不再嗔責，反而恭敬合掌，隨喜讚歎其功德。如果捨棄惡報，便可往生諸佛國土，十方凈土，想去哪裡都可以如願。 再者，在十五日那天，誦咒加持酥蜜以及蓽茇一千八遍，給人食用，那人食用后，所有十惡、五逆等罪全部消滅，並且應當獲得阿耨多羅三藐三菩提（無上正等正覺）。
佛告訴天帝釋（忉利天之主）：如果想要作此曼茶羅（壇場）之法，在白月（農曆上半月）十五日，用香水、黃土以及瞿摩夷（牛糞）作泥塗抹壇場。壇場方圓四肘為量，用棱伽（五色粉）在四周畫三重。在壇場四邊再作一重眷屬棱伽，用白色來規界。在壇中散滿各種花。用四個水瓶安放在壇的四個角上，瓶上畫蓮花。這些水瓶必須大小一致。拿著裝有舍利子的瓶子，和著牛黃，在中間的蓮花上恭敬地安置。又在壇中散種種花，焚種種香，如龍腦香、鬱金香、沉水香等。點燃種種燈，如酥油燈、油燈以及香燈。獻上種種食物，如粳米、乳酪、酥油、石蜜（冰糖）、蒱桃（葡萄）、石榴兩種果漿。用七寶器盛放，供奉在壇內。這時，修行人持菩薩戒，律儀清凈，吃三白食（乳酪、牛乳、粳米飯），穿著新凈的衣服，在壇的西邊，合掌右跪，心中祈念后，先作佛護身印，再作佛心慕陀羅法。誦唸這最勝佛頂陀羅尼咒一千八遍，一切惡業、十惡等罪全部消滅，應當獲得阿耨多羅三藐三菩提（無上正等正覺）。諸佛菩薩親自摩頂，授予菩提記（預言成佛）。想要去菩薩所居住的地方，就能蒙菩薩接引前往。
【English Translation】 English version: Then, burn incense and prostrate, kneel on the right knee, and concentrate the mind. With utmost sincerity, make a declaration and recite this Dharani mantra one thousand and eight times, without interruption in between. Sprinkle this water in all directions, up and down, wishing that all beings may attain purity together. After performing this ritual, the evil karma mentioned above, which would have led to rebirth in hell, as an animal, or as a hungry ghost, will be liberated. All karmic retributions will be extinguished, Yama (the King of Hell) will grant pardon, and the Sīmāmtya (the God of Destiny) will rejoice, no longer being angry, but instead respectfully joining palms and praising the merits. If one abandons the evil retribution, one can be reborn in the Buddha lands, and go to any pure land in the ten directions as desired. Furthermore, on the fifteenth day, chant mantras to bless ghee and long pepper one thousand and eight times, and give it to people to eat. After they eat it, all sins such as the ten evils and five rebellious acts will be extinguished, and they should attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).
The Buddha told Śakra, Lord of the Devas (ruler of the Trāyastriṃśa Heaven): If you wish to perform this Mandala (sacred circle) ritual, on the fifteenth day of the white month (the first half of the lunar month), use fragrant water, yellow earth, and cow dung to make mud and plaster the altar. The altar should be square or round, measuring four cubits. Draw three layers of colored powders (rangoli) around it. On the four sides of the altar, create another layer of attendant rangoli, using white to define the boundaries. Scatter various flowers throughout the altar. Place four water-filled vases at the four corners of the altar, with lotus flowers painted on the vases. These water vases must be of equal size. Take a vase containing relics and mix it with cow gall, and respectfully place it on the lotus flower in the center. Also, scatter various flowers on the altar, and burn various incenses, such as camphor, turmeric, benzoin, and agarwood. Light various lamps, such as ghee lamps, oil lamps, and incense lamps. Offer various foods, such as japonica rice, yogurt, ghee, rock candy, grapes, and two kinds of pomegranate juice. Place them in seven-treasure vessels and offer them on the altar. At this time, the practitioner should uphold the Bodhisattva precepts, maintain pure conduct, eat three white foods (dairy products and rice), wear new and clean clothes, and kneel on the right knee on the west side of the altar. After praying in the heart, first perform the Buddha protection mudra, then perform the Buddha heart mudra. Recite this supreme Buddha crown Dharani mantra one thousand and eight times, and all evil karma and sins such as the ten evils will be extinguished, and one should attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). All Buddhas and Bodhisattvas will personally touch the crown of the head and bestow the prediction of enlightenment. If one wishes to go to the place where the Bodhisattvas reside, one will be guided there by the Bodhisattvas.
宮。隨逐往來十方佛土。
佛告天帝如是最勝佛頂陀羅尼咒。于末法時若有比丘比丘尼優婆塞優婆夷。及國王國母王子王母太子妃后百官宰相人非人等。乃至一切眾生但解語者。有能作是曼茶羅法。清凈塗地。若以土若以水若以香水。及瞿摩夷而嚴飾之。散花燒香幢蓋幡燈。若以種種珍寶飲食供養之者。是即名為檀波羅蜜。營壇之時有惱不瞋。是即名為羼提波羅蜜。修壇勤勇不懈不怠。是即名為毗梨耶波羅蜜。專明法則一心不亂。是即名為禪波羅蜜。佈置端正不喎不斜。善知分齊可與不可。是即名為般若波羅蜜。天帝依是言教建法事者。是即具足六波羅蜜。是故應當展轉開示一切眾生。多所饒益獲菩提故。
佛說經已帝釋善住還於自宮。善住天子依教持誦。滿七日後自見罪報。一切悉滅更加天命增壽無量即與帝釋將諸天眾。嚴持香花種種殊妙天衣瓔珞。而來供養。頭面禮佛慶大慈悲。歡喜踴躍旋繞千匝。
爾時世尊舒金色手。摩善住天子頂。復為善住授菩薩記而告之言。此經名為最勝佛頂陀羅尼凈除諸趣業障咒經。汝等四眾應當受持。
爾時四眾菩薩摩訶薩。及天龍八部乾闥縛阿素洛羯路茶緊那洛莫呼勒伽鳩槃茶畢舍遮人非人等。聞佛所說皆大歡喜。作禮而去信受奉行。
最勝佛頂陀
【現代漢語翻譯】 現代漢語譯本： 宮殿。跟隨往來於十方佛土。
佛告訴天帝說：『像這樣最殊勝的佛頂陀羅尼咒，在末法時期，如果有比丘（bhiksu，男性出家僧侶）、比丘尼（bhiksuni，女性出家僧侶）、優婆塞（upasaka，男性在家居士）、優婆夷（upasika，女性在家居士），以及國王、王后、王子、王母、太子妃后、百官宰相、人或非人等，乃至一切眾生，只要能理解語言，能夠做這個曼茶羅（mandala，壇城）法事，清凈地塗地，無論是用土、用水、用香水，還是用牛糞來莊嚴修飾它，散花、燒香、懸掛幢幡燈，如果用各種珍寶飲食來供養，這就叫做檀波羅蜜（dana-paramita，佈施波羅蜜）。營建壇場的時候不惱怒不嗔恨，這就叫做羼提波羅蜜（ksanti-paramita，忍辱波羅蜜）。修壇時勤奮勇猛不懈怠，這就叫做毗梨耶波羅蜜（virya-paramita，精進波羅蜜）。專心明白法則，一心不亂，這就叫做禪波羅蜜（dhyana-paramita，禪定波羅蜜）。佈置端正不歪斜，善於分辨可以和不可以，這就叫做般若波羅蜜（prajna-paramita，智慧波羅蜜）。天帝，依照這些言教建立法事的人，就具足了六波羅蜜（sad-paramita，六度）。所以應當輾轉開示一切眾生，多多饒益他們，使他們獲得菩提（bodhi，覺悟）。』
佛說完這部經后，帝釋（Indra，天帝名）善住回到自己的宮殿。善住天子依照佛的教導持誦。滿了七天後，自己看到罪業報應，一切都消滅了，更加天命，增加壽命無量，立即與帝釋率領諸天眾，莊嚴地拿著香花、各種殊妙的天衣瓔珞，前來供養。頭面頂禮佛，慶賀佛的大慈大悲，歡喜踴躍，圍繞佛千匝。
這時，世尊伸出金色手臂，摩善住天子的頭頂，又為善住授菩薩記，並且告訴他說：『這部經名為《最勝佛頂陀羅尼凈除諸趣業障咒經》。你們四眾應當受持。』
這時，四眾菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），以及天龍八部（naga，天龍八部眾）、乾闥婆（gandharva，香神）、阿修羅（asura，非天）、羯路茶（garuda，金翅鳥）、緊那羅（kinnara，歌神）、莫呼勒伽（mahoraga，大蟒神）、鳩槃茶（kumbhanda，甕形鬼）、畢舍遮（pisaca，食血鬼）、人或非人等，聽了佛所說，都非常歡喜，作禮而去，信受奉行。
《最勝佛頂陀羅尼》
【English Translation】 English version: Palace. Following and going to and from the ten directions of Buddha lands.
The Buddha told Indra (Indra, the lord of gods): 'Such a supreme Ushnishavijaya Dharani (Ushnishavijaya Dharani, the Dharani of the Victorious Crown) mantra, in the Dharma-ending age, if there are bhikshus (bhiksu, male monastic), bhikshunis (bhiksuni, female monastic), upasakas (upasaka, male lay devotee), upasikas (upasika, female lay devotee), and kings, queens, princes, queen mothers, crown prince consorts, high officials, ministers, humans or non-humans, and even all sentient beings who can understand language, if they can perform this mandala (mandala, sacred diagram) ritual, purify the ground, whether with earth, water, fragrant water, or cow dung to adorn it, scatter flowers, burn incense, hang banners and lamps, and offer various treasures and food, this is called Dana-paramita (dana-paramita, perfection of giving). When building the altar, not being annoyed or angry is called Ksanti-paramita (ksanti-paramita, perfection of patience). Diligently and vigorously cultivating the altar without laziness is called Virya-paramita (virya-paramita, perfection of diligence). Focusing on the rules and being single-minded is called Dhyana-paramita (dhyana-paramita, perfection of meditation). Arranging things properly without being crooked, knowing what is appropriate and inappropriate is called Prajna-paramita (prajna-paramita, perfection of wisdom). Indra, those who establish Dharma affairs according to these teachings have fully accomplished the Six Paramitas (sad-paramita, six perfections). Therefore, you should propagate and reveal this to all sentient beings, benefiting them greatly so that they may attain Bodhi (bodhi, enlightenment).'
After the Buddha finished speaking this sutra, Shubh स्थिति (Shubh स्थिति, the god of auspicious dwelling) returned to his palace. Shubh स्थिति Deva (Shubh स्थिति Deva, the god of auspicious dwelling) recited and upheld the teachings. After seven days, he saw his own karmic retribution, all of which was extinguished, and his heavenly life was increased immeasurably. Immediately, he and Indra led the heavenly hosts, holding fragrant flowers, various exquisite heavenly garments and necklaces, and came to make offerings. They prostrated before the Buddha, celebrating his great compassion, rejoicing and dancing, circling the Buddha a thousand times.
At that time, the World Honored One extended his golden arm, touched the crown of Shubh स्थिति Deva, and conferred upon Shubh स्थिति the prediction of Buddhahood, saying: 'This sutra is called the Ushnishavijaya Dharani Sutra for Purifying All Destinies and Karmic Obstacles. You four assemblies should receive and uphold it.'
At that time, the four assemblies of Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great bodhisattvas), as well as the eight classes of gods and dragons (naga, eight kinds of supernatural beings), Gandharvas (gandharva, celestial musicians), Asuras (asura, demigods), Garudas (garuda, mythical birds), Kinnaras (kinnara, celestial musicians), Mahoragas (mahoraga, great serpents), Kumbhandas (kumbhanda, grotesque demons), Pisacas (pisaca, flesh-eating demons), humans and non-humans, all rejoiced greatly upon hearing what the Buddha said. They paid homage and departed, believing and practicing accordingly.
The Ushnishavijaya Dharani