T19n0974C_加句靈驗佛頂尊勝陀羅尼記
大正藏第 19 冊 No. 0974C 加句靈驗佛頂尊勝陀羅尼記
No. 974C
加句靈驗佛頂尊勝陀羅尼記
朝議大夫兼侍御史武徹述
佛頂尊勝陀羅尼者。一切如來秘密之藏。總持法門。大日如來智印。吉祥善凈。破一切惡道。大神力陀羅尼也。昔儀鳳年中。佛陀波利所傳之本。遍天下幡剎。持誦有多矣。徹自弱歲。則常念持。永泰初。自喪妻之後。倍益精心。求出離法。時有殿中侍御史蔣那者。常持誦此陀羅尼。異日于私室。條然而來曰。今得究竟道。非常難遇。徹敬問之。即尊勝陀羅尼也。命之令誦。而文句全廣。音旨頗異。拜而誦之。乃曰。受之於王開士。開士受之於金剛智三藏。大師云。西國亦希有此本。吾將梵本來。故密授焉。坐中嘆奇絕之事而罷。未獲求本。俄而將刑歿世。常懷遺悔。追悔不及。每遇精士。即求問之。冀其萬一。遂遇僧際公。果有此本文。開元中。五臺山下。有一精修居士。姓王。有事遠出行。去後父亡。回來不見。至心誦尊勝陀羅尼數十萬遍。愿知見先考所受生善惡業報。精誠懇願。殊無覺知。遂欲出山。見一老人。謂居士曰。仁者念持。寔為勤敏。然文句多脫略。我今授示全本文句。居士拜而而受之。乃云可誦千遍。殆然經數日。于
【現代漢語翻譯】 現代漢語譯本
大正藏第 19 冊 No. 0974C 加句靈驗佛頂尊勝陀羅尼記
No. 974C
加句靈驗佛頂尊勝陀羅尼記
朝議大夫兼侍御史武徹述
佛頂尊勝陀羅尼（Uṣṇīṣa-vijaya-dhāraṇī）者，是一切如來秘密之藏，總持法門，大日如來（Mahāvairocana）智印，吉祥善凈，能破一切惡道的大神力陀羅尼。昔日儀鳳年間，佛陀波利（Buddhapāli）所傳之版本，遍佈天下寺廟，持誦者眾多。我武徹自年少時，便常唸誦此陀羅尼。永泰初年，自從喪妻之後，更加精心，尋求出離之法。當時有殿中侍御史蔣那者，常持誦此陀羅尼。一日在私室，突然前來對我說：『如今我得到了究竟之道，非常難得。』我恭敬地詢問他，他說是尊勝陀羅尼。命他誦讀，發現文句完整而廣博，音調和旨趣頗為不同。我拜謝並誦讀，蔣那說：『此陀羅尼得自王開士，王開士得自金剛智三藏（Vajrabodhi）。』金剛智三藏大師說：『此版本在西國也極為稀有，我將梵文字帶來，所以秘密傳授。』在座的人讚嘆此事奇絕，然後散去。我未能求得此版本，不久蔣那將要被處刑而去世，常懷遺恨，追悔莫及。每遇到精通此道的人士，便求問，希望有萬一的機會。後來遇到了僧人際公，果然有此文字。開元年間，五臺山下，有一位精修的居士，姓王。有事遠行，離去後父親去世。回來后不見父親，至心誦尊勝陀羅尼數十萬遍，愿能知曉父親所受生的善惡業報。精誠懇願，卻毫無覺知。於是想要出山，見到一位老人，對居士說：『仁者唸誦，實在勤勉。然而文句多有脫漏，我今傳授完整的文句。』居士拜謝並接受。老人說可以誦讀千遍，大概過了幾天，在
【English Translation】 English version
T19 No. 0974C Uṣṇīṣa-vijaya-dhāraṇī Sūtra with Added Phrases, Record
No. 974C
Uṣṇīṣa-vijaya-dhāraṇī Sūtra with Added Phrases, Record
Composed by Wu Che, Advisory Official and Supervising Censor
The Uṣṇīṣa-vijaya-dhāraṇī is the secret treasury of all Tathāgatas, the dhāraṇī-gate, the wisdom seal of Mahāvairocana, auspicious, virtuous, and pure. It is a dhāraṇī with great spiritual power that destroys all evil paths. In the past, during the Yifeng era, the version transmitted by Buddhapāli was widespread in temples throughout the land, and many recited it. Since my youth, I, Wu Che, have often recited it. In the early years of Yongtai, after the death of my wife, I became even more diligent, seeking a way to liberation. At that time, there was a Palace Censor named Jiang Na, who often recited this dhāraṇī. One day, he came to my private room and said, 'Now I have attained the ultimate path, which is very rare to encounter.' I respectfully asked him about it, and he said it was the Uṣṇīṣa-vijaya-dhāraṇī. I asked him to recite it, and I found that the text was complete and extensive, and the pronunciation and meaning were quite different. I bowed and recited it, and Jiang Na said, 'This dhāraṇī was obtained from Wang Kaishi, who obtained it from Vajrabodhi-tripitaka.' The great master Vajrabodhi said, 'This version is also extremely rare in the Western countries. I brought the Sanskrit version, so I secretly transmitted it.' Those present praised this extraordinary event and then dispersed. I was unable to obtain this version, and soon Jiang Na was to be executed and passed away, always regretting it, and it was too late to repent. Whenever I met someone proficient in this, I would ask, hoping for a one in ten thousand chance. Later, I met the monk Ji Gong, who indeed had this text. During the Kaiyuan era, at the foot of Mount Wutai, there was a diligently practicing layman named Wang. He had to travel far away, and after he left, his father passed away. When he returned, he could not find his father, so he sincerely recited the Uṣṇīṣa-vijaya-dhāraṇī hundreds of thousands of times, wishing to know the good and evil karmic retributions his father had received in his next life. He sincerely prayed, but had no awareness. So he wanted to leave the mountain, and he saw an old man who said to the layman, 'Your recitation is truly diligent. However, the text has many omissions. I will now transmit the complete text.' The layman bowed and accepted it. The old man said that he could recite it a thousand times. After several days,
夜中。忽聞環珮簫管之聲。降自庭宇。此時居士驚起視之。見天人數十輩。共圍繞一天仙。前謂之曰。汝識吾否。居士答曰不知。天仙曰。我是汝父。比年誦持尊勝陀羅尼。吾得爾之福力。然後數月已來。福倍于積歲。不知汝更得何本。以至於斯。吾今以汝之力故。獲為天仙之王。則知汝所持念。功效不可量也。言訖上升。居士歡躍拜送。自爾尤加精進。後日至東京。有一專修學人王少府者。亦波利尊勝之本。誦持積數數萬。忽于夜中。夢見一梵僧來。謂小府曰。賢者唸誦。殊謂精誠。所嘆本誤文少。而功薄也。王少府稽首懇請真文。梵僧乃授之以廣本文句。句口授訖。送僧出門。光景如晝回至床前。視室中僮僕猶臥。忽覺呼而責之。以明矣。僮僕云。今才夜半。忽然光滅及夕。王少府自異所見。閉目誦之。歷歷清暢。轉益精勤。天寶初五臺山人王居士。及王少府。咸在東都。俱不相識。忽然王少府暴亡。經七日而蘇。城中好事者。盡問其故。居士乃王開士亦同詣問得再生之由。王少府云。吾初臥。忽見二使來云。追逐相隨。行數十里。至一大樹下。二使者憩。吾亦憩之。忽憶尊勝。遂即閉目。誦三七遍。舉目回視。二使者已不知所之。須臾四人又至。跪而言曰。仁者奚為修行。有此利益。向來追者二使並得生天。王
【現代漢語翻譯】 現代漢語譯本：夜裡，忽然聽到環珮和簫管的聲音，從庭院上空傳來。這時，居士驚醒起身觀看，看見幾十位天人，共同圍繞著一位天仙。天仙走到前面，對居士說：『你認識我嗎？』居士回答說：『不認識。』天仙說：『我是你的父親。因為你多年誦持尊勝陀羅尼（一種咒語），我得到你的福力。近幾個月以來，我的福報比過去多年積累的還要多。不知道你又得到了什麼經本，以至於這樣？我現在因為你的力量，獲得了天仙之王的地位。由此可知你所持唸的，功效不可估量啊。』說完就升上天空。居士歡喜雀躍，拜送天仙。從此以後更加精進。後來居士到了東京，有一位專門修學的學人王少府，也受持尊勝陀羅尼的經本，誦唸積累了數萬遍。忽然在夜裡，夢見一位梵僧前來，對王少府說：『賢者唸誦，非常精誠，可惜經本有錯誤，文字缺少，所以功效薄弱。』王少府叩頭懇請傳授真正的經文。梵僧就將廣本的文句傳授給他，一句一句地口頭傳授完畢。送梵僧出門，光亮如同白晝，回到床前，看見屋裡的僮僕還在睡覺。忽然醒悟，呼喚並責備他們。僮僕說：『現在才半夜。』忽然光明消失。到了傍晚，王少府對所見到的景象感到奇異。閉上眼睛誦唸，字句清晰流暢，更加精進勤奮。天寶初年，五臺山人王居士和王少府，都在東都，彼此不相識。忽然王少府突然去世，經過七天後又甦醒過來。城中喜歡打聽訊息的人，都詢問他其中的緣故。王居士和王開士一同前去詢問他再生的原因。王少府說：『我剛躺下，忽然看見兩個使者前來，說要追捕我，我就跟隨他們走。走了幾十里路，到了一棵大樹下，兩個使者休息，我也休息。忽然想起了尊勝陀羅尼，於是就閉上眼睛，誦唸了三七（二十一）遍。睜開眼睛回頭看，兩個使者已經不知道到哪裡去了。一會兒，又有四個人來到，跪下來說：『仁者因為修行什麼，才有這樣的利益？剛才追捕你的兩個使者都因此得以昇天。』 王
【English Translation】 English version: In the night, suddenly sounds of jade pendants and flutes were heard, descending from the courtyard. At this time, the layperson (Jushi) awoke in surprise and looked, seeing dozens of Devas (heavenly beings), all surrounding a celestial being (Tianxian). The celestial being stepped forward and said to the layperson, 'Do you recognize me?' The layperson replied, 'I do not.' The celestial being said, 'I am your father. Because you have been reciting the Ushnishavijaya Dharani (Zunsheng Tuoluoni, a mantra) for many years, I have received the benefit of your merit. In recent months, my blessings have been greater than those accumulated over many years. I do not know what scripture you have obtained that has led to this. Now, because of your power, I have obtained the position of King of the celestial beings. From this, it is known that the efficacy of what you recite is immeasurable.' After speaking, he ascended into the sky. The layperson rejoiced and bowed in farewell. From then on, he became even more diligent. Later, the layperson went to Dongjing (Tokyo), where there was a scholar named Wang Shaofu who specialized in studying and also upheld the Ushnishavijaya Dharani scripture, reciting it tens of thousands of times. Suddenly, in the night, he dreamed of a Brahmin monk who came and said to Wang Shaofu, 'Virtuous one, your recitation is very sincere, but unfortunately, the scripture has errors and lacks text, so the efficacy is weak.' Wang Shaofu bowed and earnestly requested the true scripture. The Brahmin monk then imparted to him the sentences of the expanded version, orally reciting each sentence completely. After seeing the monk off, the light was as bright as day. Returning to his bed, he saw that the servants in the room were still sleeping. Suddenly, he awoke, calling and scolding them. The servants said, 'It is only midnight.' Suddenly, the light disappeared. In the evening, Wang Shaofu felt strange about what he had seen. He closed his eyes and recited, the words clear and fluent, becoming even more diligent and assiduous. In the early years of the Tianbao era, the person from Mount Wutai, Wang Jushi, and Wang Shaofu were both in Dongdu (Eastern Capital), but they did not know each other. Suddenly, Wang Shaofu died suddenly, and after seven days, he revived. The people in the city who liked to inquire about news all asked him the reason for this. Wang Jushi and Wang Kaishi also went together to ask him the reason for his rebirth. Wang Shaofu said, 'As soon as I lay down, I suddenly saw two messengers come, saying they were chasing after me, so I followed them. After walking several dozen li (a Chinese unit of distance), we arrived under a large tree, where the two messengers rested, and I also rested. Suddenly, I remembered the Ushnishavijaya Dharani, so I closed my eyes and recited it three sets of seven (twenty-one) times. Opening my eyes and looking back, the two messengers were nowhere to be seen. After a short while, four more people arrived, kneeling and saying, 'What practice does the benevolent one cultivate to have such benefits? The two messengers who were chasing you have both been reborn in the heavens because of it.' Wang
少府曰。吾但誦尊勝陀羅尼。四人曰。唯此功力之故也。請與弟子誦之。救拔苦難。王少府又冥目誦三七遍。開目又不見四人矣。頃刻之際。空中聞戈甲聲。有一神人。紫服被戈甲。儀衛侍從甚盛。前跪而言曰。吾是五道冥司。頗稱貴位。然終為神道所攝。愿得生天。彼六人者。以師法力之故。各得生天。今請迂(于音曲迅)步。至弟子所居誦之。冀沾福廕之餘也。乃相隨至一陂宅。方圓數十里。皆是罪人枷鎖杻械。囚縛決罰。訊問栲椋之所。神令王少府上高座。自於床下。跪而聽之。王少府閉目志之。誦滿四十九遍。舉目四顧。一人不見。唯有斷鎖破杻弊械空枷而已。王少府驚悚。囚知所適忽然有四五人至云。王命速發遣。回亂我曹。扄文簿破我冥司。遂驅逐王少府令入一空谷中。便蘇息再得生耳。實尊勝陀羅尼不思議之功力也。於是五臺王山人及王開士。與王少府。既同業因。各陳其所持本。勘校文句。多少並同。如一本焉。彼此相慶賀。王山人曰。吾本受之於臺山聖公。王少府曰。吾本受之於神僧。王開士曰。吾本受之於金剛智三藏。梵夾見存。三人懼然。共勘其本。音旨字數如一。故知眾生聞法有時流傳教法。亦有時嘆真實世間希有。此即是金剛智三藏梵本譯出者。令勘佛陀波所利傳本。文句大同。多於舊本
【現代漢語翻譯】 現代漢語譯本： 少府說：『我只是誦持尊勝陀羅尼（Usnisa Vijaya Dharani，一種咒語）。』四人說：『正是因為這個功德力量啊。請允許我們和弟子一起誦持，以救拔苦難。』王少府又閉上眼睛誦了三七遍（二十一遍）。睜開眼睛后，又看不見那四個人了。頃刻之間，空中傳來兵器撞擊的聲音。有一位神人，身穿紫色官服，披著鎧甲，儀仗侍從非常盛大。他上前跪著說：『我是五道冥司（統治地獄的神），頗有地位。然而最終還是被神道所管轄。希望能夠往生天界。那六個人，因為師父的法力，各自都已往生天界。現在請您移步到我所居住的地方誦經，希望沾染一些福澤。』於是（王少府）跟隨他來到一個巨大的宅院，方圓數十里，到處都是罪人，帶著枷鎖刑具，被囚禁捆綁，遭受鞭打懲罰，審問拷打的地方。神人讓王少府登上高座，自己則在床下跪著聽經。王少府閉上眼睛專心誦持，誦滿了四十九遍。睜開眼睛四處觀看，一個人都不見了，只有斷裂的鎖鏈、破損的刑具、廢棄的枷鎖而已。王少府感到驚恐。囚犯們知道自己要去哪裡了。忽然有四五個人來到，說：『閻王命令迅速發遣他們，擾亂了我們這裡。封鎖了文書檔案，破壞了我們的冥府。』於是驅趕王少府，讓他進入一個空曠的山谷中，便甦醒過來，再次獲得了生命。這實在是尊勝陀羅尼不可思議的功德力量啊。於是五臺山的王山人和王開士，與王少府，因為相同的業力因緣，各自拿出自己所持有的經本，勘校經文語句，多少都相同，就像一本一樣。彼此互相慶賀。王山人說：『我的經本是從五臺山的聖公那裡得到的。』王少府說：『我的經本是從一位神僧那裡得到的。』王開士說：『我的經本是從金剛智三藏（Vajrabodhi，唐代密宗高僧）那裡得到的，梵文經本還在。』三個人感到驚奇，共同勘校經本，音韻旨趣、字數都一樣。所以知道眾生聽聞佛法有時節因緣，流傳教法也有時節因緣。讚歎真實世間稀有難得。這也就是金剛智三藏翻譯的梵文字。讓他們勘校佛陀波利（Buddhapali，唐代僧人）所傳的經本，文句大致相同，比舊本多一些。
【English Translation】 English version: Shaofu said, 'I only recite the Usnisa Vijaya Dharani (a mantra).' The four people said, 'It is precisely because of the power of this merit. Please allow us and your disciples to recite it together to relieve suffering.' Wang Shaofu closed his eyes again and recited it three times seven times (twenty-one times). When he opened his eyes, he could not see the four people again. In an instant, the sound of weapons clashing was heard in the air. A divine person, wearing a purple official robe and armor, with a grand entourage of attendants, knelt down and said, 'I am the underworld judge of the five paths (ruling the hells), with a considerable position. However, I am ultimately governed by the divine realm. I hope to be reborn in the heavens. Those six people, because of your Dharma power, have each been reborn in the heavens. Now, please move to where I live and recite the sutra, hoping to receive some blessings.' So (Wang Shaofu) followed him to a huge mansion, tens of miles in circumference, full of sinners, wearing shackles and instruments of torture, imprisoned and bound, subjected to whipping and punishment, places of interrogation and torture. The divine person asked Wang Shaofu to ascend to the high seat, while he knelt under the bed to listen to the sutra. Wang Shaofu closed his eyes and concentrated on reciting, completing forty-nine recitations. Opening his eyes and looking around, no one was to be seen, only broken chains, damaged instruments of torture, and discarded shackles remained. Wang Shaofu felt terrified. The prisoners knew where they were going. Suddenly, four or five people arrived and said, 'King Yama has ordered them to be sent away quickly, disrupting our place. They have sealed the documents and archives, and destroyed our underworld.' So they drove Wang Shaofu away, letting him enter an empty valley, and he awoke and regained his life. This is truly the inconceivable power of the Usnisa Vijaya Dharani. Then Wang Shanren and Wang Kaishi of Mount Wutai, and Wang Shaofu, because of the same karmic affinity, each took out their own scriptures, and compared the sentences of the scriptures, which were the same in quantity, just like one book. They congratulated each other. Wang Shanren said, 'I received my scripture from the Holy Man of Mount Wutai.' Wang Shaofu said, 'I received my scripture from a divine monk.' Wang Kaishi said, 'I received my scripture from Vajrabodhi (a high monk of Esoteric Buddhism in the Tang Dynasty), and the Sanskrit scripture is still there.' The three people were surprised and jointly compared the scriptures, and the sounds, meanings, and number of words were the same. Therefore, it is known that sentient beings sometimes have the karmic conditions to hear the Dharma, and the transmission of the Dharma also has its karmic conditions. They praised the rarity and preciousness of the real world. This is the Sanskrit version translated by Vajrabodhi. Let them compare the version transmitted by Buddhapali (a monk of the Tang Dynasty), and the sentences are roughly the same, but more than the old version.
。九句六十九字。余悉波利。僧惠琳因修大藏目錄。收未入藏經六百餘卷。並遂略武徹所敘陀羅尼感應神驗。親自勘同。序之卷末。時元和十四年己丑歲。前朝蔣大夫行通事舍人張承福。及百濟僧。各受持尊勝陀羅尼有功。曾為冥司所追。以真言威力不可思議。遂不受諸苦。兼濟拔受苦群生。有傳記。琳于成都府右經藏中得之。時如意二年三月二十三日。佛頂尊勝陀羅尼感應事。
開元二十六年冬。有神都張繹長史。自小孝養父母。父母歿后。沉淪惡道。乃虔心報恩。每懷濟度。遂即入山。持尊勝陀羅尼。志願見亡父母。得安樂處。日夜勤誦。聲聲不絕。朝暮懇誠。六年念之。念中不曾見父母。疑咒無驗。欲生退心。忽見一老翁儀容甚異。語云。非是咒無靈驗。亦非君不盡心。斯乃去聖時遙。翻譯多誤。咒詞脫略。遂失其徴。老人即口授。令抄錄一本。依此文句持誦。期滿七日。必當見父。即依老人口訣。至心禮拜。舉頭失老人。不知所在。方賢聖耶。情乃驚愕。倍更虔誠。具依所教文字。專心誦持。始登六日。即亡父母遂來。恩愛未絕。拘頭悲喜。幽明感會。情各愴然。口云。墮大地獄中。備遭諸苦。年月已深。乘兒精誠功力。近得生天。今從上界下來。與汝相見。威光稍別。示相由存。具述因緣。宛如平昔
【現代漢語翻譯】 現代漢語譯本：總共九句，六十九個字。其餘部分都與波利（Boli，人名，可能是抄寫者或校對者）有關。僧人惠琳（Seng Huilin）因為修訂大藏目錄，收集了未收入藏經的六百多卷經書，並且略述了武徹（Wu Che）所敘述的陀羅尼感應神驗，親自勘校覈對，並將序言寫在卷末。時間是元和十四年己丑歲。前朝的蔣大夫（Jiang Daifu）和行通事舍人張承福（Zhang Chengfu），以及百濟（Baiji，古代國家名）的僧人，各自受持尊勝陀羅尼有功，曾經被冥司追捕，因為真言的威力不可思議，最終沒有遭受諸般痛苦，並且濟度了解救受苦的眾生。有傳記記載，惠琳在成都府右經藏中得到此經。時間是如意二年三月二十三日。這是佛頂尊勝陀羅尼感應事蹟。
開元二十六年冬天，有神都（Shendu，洛陽的舊稱）的張繹（Zhang Yi）長史，從小孝養父母。父母去世后，沉淪於惡道。於是虔誠地報答恩情，常常想著濟度他們。便入山持誦尊勝陀羅尼，發願見到已故的父母，讓他們得到安樂之處。日夜勤奮誦讀，聲音聲聲不斷絕，早晚懇切至誠。六年時間裡不斷念誦，但在念誦中不曾見到父母，懷疑咒語沒有靈驗，想要產生退卻之心。忽然見到一位老翁，儀容非常奇異，告訴他說：『不是咒語沒有靈驗，也不是你不盡心。而是因為距離聖人的時代已經很久遠，翻譯有很多錯誤，咒語的詞句脫落省略，因此失去了應驗的徵兆。』老人便口頭傳授，讓他抄錄一本，依照這個文字的語句持誦，期限滿七天，必定能夠見到父親。張繹便依照老人的口訣，至心禮拜，抬頭時卻失去了老人，不知道他去了哪裡。才知道是賢聖顯靈。心中驚愕，更加虔誠，完全依照所教的文字，專心誦持。剛到第六天，已故的父母便來了。恩愛之情沒有斷絕，低頭悲喜交加，陰陽兩界感應相會，心情各自悲傷。父母說：『我們墮入大地獄中，遭受各種痛苦，年月已經很久遠。承蒙兒子的精誠功力，最近得以昇天。現在從上界下來，與你相見。』威光稍微不同，顯現的相貌依然存在。詳細地敘述了因緣，宛如往常一樣。
【English Translation】 English version: Nine sentences, sixty-nine characters in total. The rest is all related to Boli (person's name, possibly a scribe or proofreader). The monk Huilin (Seng Huilin), due to revising the Great Treasury Catalogue, collected more than six hundred volumes of scriptures not included in the collection, and briefly described the miraculous responses of the Dharani as narrated by Wu Che (Wu Che), personally collating and verifying them, and wrote the preface at the end of the volume. The time was the year Ji Chou, the fourteenth year of Yuanhe. Jiang Daifu (Jiang Daifu) and Zhang Chengfu (Zhang Chengfu), the former dynasty's envoy, and the monks from Baekje (Baiji, ancient country name), each benefited from upholding the Ushnishavijaya Dharani, and were once pursued by the underworld. Because the power of the true words was inconceivable, they ultimately did not suffer all kinds of pain, and they delivered and rescued suffering beings. According to the biography, Huilin obtained this scripture in the right scripture collection of Chengdu Prefecture. The time was the twenty-third day of the third month of the second year of Ruyi. This is about the miraculous responses of the Ushnishavijaya Dharani.
In the winter of the twenty-sixth year of Kaiyuan, there was Zhang Yi (Zhang Yi), the chief secretary of Shendu (Shendu, the old name of Luoyang), who was filial to his parents from a young age. After his parents passed away, they sank into evil realms. Therefore, he sincerely repaid their kindness, always thinking of delivering them. He then entered the mountains to uphold the Ushnishavijaya Dharani, vowing to see his deceased parents and let them attain a place of peace and happiness. He diligently recited day and night, his voice continuous, earnestly and sincerely morning and evening. He recited for six years, but never saw his parents in his recitation, and doubted that the mantra was not effective, wanting to retreat. Suddenly, he saw an old man with a very strange appearance, who told him: 'It is not that the mantra is not effective, nor that you are not doing your best. But because the time is far from the saints, the translation has many errors, and the words of the mantra are omitted, thus losing the signs of efficacy.' The old man then orally transmitted it, asking him to copy a book and uphold it according to the sentences of this text. After seven days, he would surely see his father. Zhang Yi then followed the old man's instructions, sincerely prostrating, but when he looked up, he lost sight of the old man, not knowing where he had gone. He then realized that it was a manifestation of a sage. Feeling astonished, he became even more sincere, completely following the taught text, and wholeheartedly recited it. On the sixth day, his deceased parents came. The affection had not ceased, and he lowered his head in mingled grief and joy. The yin and yang realms resonated and met, and their hearts were filled with sorrow. His parents said: 'We fell into the great hell, suffering all kinds of pain, for many years. Thanks to our son's sincere efforts, we have recently been able to ascend to heaven. Now we have come down from the upper realm to see you.' Their majestic light was slightly different, but their appearance remained. They described the causes and conditions in detail, just as before.
。凡是人孝之子。睹此感應。豈不留心聖教耶。但虛腸逼心。縱恣六情。追歡遊樂。有何益焉。況目連釋子救母之事。具在聖文。長史至誠有此感效也。後有僧傳得誦唸舍利。境界極多。來至東都。具戴靈事。頗為為人所知。後有好事者。請各流傳。即釋門弟子。也長慶三年四月中旬。前奉天縣尉馬揚秋滿。移歸[廿/補]坂。住東城石子坊舊第。持波利尊勝之本。一十五年。未嘗墮慢。及到[廿/補]坂。經數月。忽然夢見一神人被甲。狀貌甚異。云汝既精心持此真言。何不詣景福寺東廊坊。一持念僧。有尊勝靈驗本。持之功九倍常。言訖驚覺。汗流透衣。明日便專詣寺尋僧。數日方遇。僧法名義[廿/追]。既見問之。此僧果久精心此門。遠近依止。僧問曰。有何事相覓。坐訖。乃話所夢之事。[廿/追]曰大奇大奇。畜此本來無人知解。少公今日蒙神人指示。[廿/追]焉敢吝惜。乃命弟子出篋取至。真實教傳受。將歸。勘舊所持波利本。方知文句脫略。便依法修行新本。其神驗頗異。兼更傳尊勝瑜伽兩卷。乃知聖教分明。作有法度。不可任其凡智也。因錄記之。傳同志者。
佛頂尊勝陀羅尼
曩謨(引)婆誐嚩(無可反下同)帝(引一句)怛𡃤(二引轉合古)路(引)枳也(二合)缽羅(二合)
【現代漢語翻譯】 現代漢語譯本：凡是孝順的子女，看到這樣的感應，難道不會留心於聖教嗎？只是空虛地放縱慾望，沉溺於享樂，又有什麼益處呢？更何況目連（Maudgalyayana，釋迦牟尼佛的十大弟子之一，以神通第一著稱）的弟子救母之事，都詳細記載在聖典之中。長史（古代官名）以至誠之心，才會有這樣的感應和效果啊。後來有僧人傳得誦唸舍利（Buddha's relics，佛陀的遺骨）的方法，境界極多，來到東都（Luoyang，洛陽，古都名）。詳細地講述了這些靈異之事，頗為人們所知。後來有好事人，請求廣為流傳。即釋門弟子，在長慶三年四月中旬，前奉天縣尉馬揚，任期已滿，遷回[廿/補]坂，住在東城石子坊的舊宅。持有波利尊勝（Uṣṇīṣa-vijaya，佛頂尊勝陀羅尼）的經本，一十五年，未曾懈怠。及到[廿/補]坂，過了幾個月，忽然夢見一神人身披鎧甲，狀貌非常奇異，說：『你既然精心持誦此真言（mantra，咒語），為何不去景福寺東廊坊，找一位持念僧，他有尊勝靈驗本，持誦的功德是平常的九倍。』說完就驚醒了，汗流浹背。第二天便專門去寺里尋找那位僧人，過了幾天才遇到。僧人的法名叫義[廿/追]。見面后詢問他，這位僧人果然長期精心修持此法門，遠近的人都依靠他。僧人問道：『有什麼事找我？』坐下後，馬揚便講述了夢中的事。[廿/追]說：『太奇妙了，太奇妙了。我藏有此本，一直沒有人知道。今天您蒙神人指示，[廿/追]怎敢吝惜。』於是命弟子從箱子里取出經本，真實地教他傳授。馬揚將經本帶回家，對照自己原來持誦的波利本，才知道文句有所脫漏，便依法修行新本。其神驗頗為不同。並且又傳授了尊勝瑜伽（yoga，相應、結合）兩卷，才知道聖教分明，做法有法度，不可任憑凡夫的智慧。因此記錄下來，傳給志同道合的人。
佛頂尊勝陀羅尼（Uṣṇīṣa-vijaya-dhāraṇī，一種重要的佛教咒語）
曩謨(引)婆誐嚩(無可反下同)帝(引一句)怛𡃤(二引轉合古)路(引)枳也(二合)缽羅(二合)
【English Translation】 English version: All filial sons and daughters, upon witnessing such responses, how could they not pay attention to the sacred teachings? But to vainly indulge desires and revel in pleasures, what benefit is there? Moreover, the story of Maudgalyayana (one of the ten great disciples of Shakyamuni Buddha, known for his foremost supernatural powers) saving his mother is detailed in the sacred texts. It is with utmost sincerity that the Prefect (an ancient official title) experienced such responses and effects. Later, a monk transmitted the method of reciting relics (Buddha's relics), with numerous profound states, and came to Dongdu (Luoyang, an ancient capital). He described these miraculous events in detail, which were widely known. Later, some enthusiasts requested that it be widely circulated. That is, a disciple of the Buddhist order, in the mid-April of the third year of Changqing, Ma Yang, the former magistrate of Fengtian County, having completed his term, moved back to [廿/補]ban, residing in his old residence in Shizifang, East City. He had been holding the Uṣṇīṣa-vijaya (Buddha's Crown Victory Dharani) scripture for fifteen years, never neglecting it. Upon arriving at [廿/補]ban, after several months, he suddenly dreamed of a divine being clad in armor, with a very unusual appearance, who said, 'Since you diligently uphold this mantra, why not go to the east corridor of Jingfu Temple to find a reciting monk who has an efficacious Uṣṇīṣa-vijaya text? The merit of reciting it is nine times greater than usual.' Upon finishing speaking, he awoke with a start, drenched in sweat. The next day, he specifically went to the temple to find the monk, and after several days, he finally met him. The monk's Dharma name was Yi[廿/追]. Upon meeting him and inquiring, this monk had indeed been diligently practicing this Dharma door for a long time, and people from far and near relied on him. The monk asked, 'What brings you to seek me?' After sitting down, Ma Yang recounted the events of his dream. [廿/追] said, 'How marvelous, how marvelous. I have been keeping this text hidden, and no one has known about it. Today, you have been instructed by a divine being. How could [廿/追] be stingy?' Thereupon, he ordered his disciple to take the scripture from the box and authentically taught him the transmission. Ma Yang took the scripture home and compared it with the original Uṣṇīṣa-vijaya text he had been holding, and realized that there were omissions in the text. He then practiced the new text according to the Dharma. Its miraculous effects were quite different. Furthermore, he transmitted two volumes of Uṣṇīṣa-vijaya Yoga (union, integration), and then he knew that the sacred teachings were clear, and the practices had proper methods, and should not be left to the wisdom of ordinary people. Therefore, he recorded it and transmitted it to those with the same aspirations.
Uṣṇīṣa-vijaya-dhāraṇī (an important Buddhist mantra)
Namo Bhagavate Trailokya Prati
底(丁以反)尾始瑟吒(二合引)野(三)沒馱(引)野婆(去)誐嚩帝(引四)怛你也(二合)他(去引五)唵(引)尾戍(引)馱野尾戍馱野(六)娑么娑么三(去)滿多(去)嚩婆(去引)娑(七)娑頗(二合)羅拏(鼻音)誐底誐賀曩(八)沙嚩(二合)婆(去引)嚩尾秫(請律反)第(九)阿(上)鼻詵(正謹反)左(一本六者)睹𤚥(莫敢反引)素誐多(十)嚩啰嚩左(隹上)曩(引十一)阿蜜㗚(二合轉舌)多(去引)鼻曬(所戒反引)罽(居又反引十二)阿(去引)賀啰(十三)阿(去引)庾(羊主反)散馱(引)羅抳(尼敕止反十四)戍(引)馱野戍(引)馱野(十五)誐誐曩尾秫弟(十六)鄔瑟抳(二合引)灑尾惹(自攞反)野尾秫弟(十七)娑賀娑羅(二合)羅(羅字聲轉舌)濕茗(二合)散祖(一本云注)你(左以反下同)帝(十八)薩嚩怛他(去引)誐多(十九)嚩盧羯你(寧碩反二十)娑吒波(二合)啰蜜多(引二十一)波唎布(引)啰抳(二十二)薩婆怛他[(薩-文+(立-一))/木]多纈哩(二合)馱野(引二十三)地瑟吒(二合引)曩(二十四)地瑟恥(二合)多(二十五)摩賀(引)母[怡-臺+奈]口*(肄-聿+(企-止+米))嚩日啰(二
【現代漢語翻譯】 現代漢語譯本 底(dǐ)尾始瑟吒(wěishǐ sè chà)野(yě)(三)沒馱(mótuó)(四)婆(pó)誐嚩帝(fó gé fán dì)(五)怛你也(dáyě)(六)他(tuō)(七)唵(ōng)(八)尾戍(wēi shū)馱野(tuó yě)尾戍馱野(wēi shū tuó yě)(九)娑么娑么(suō me suō me)(十)三(sān)滿多(mǎn duō)嚩婆(fán pó)(十一)娑(suō)(十二)娑頗(suō pō)(二合)羅拏(luó ná)(鼻音)(十三)誐底(yè dǐ)誐賀曩(yè hè nǎng)(十四)沙嚩(shā pó)(二合)婆(pó)嚩尾秫(fán wěi shú)(請律反)第(dì)(十五)阿(ā)(上)鼻詵(bí shēn)(正謹反)左(zuǒ)(一本六者)睹𤚥(dǔ hōng)(莫敢反引)(十六)素誐多(sū yè duō)(十七)嚩啰嚩左(fán luó fán zuǒ)(隹上)曩(nǎng)(十八)阿蜜㗚(ā mì)(二合轉舌)多(duō)(十九)鼻曬(bí shài)(所戒反引)罽(jì)(居又反引)(二十)阿(ā)(去引)賀啰(hè luó)(二十一)阿(ā)(去引)庾(yú)(羊主反)散馱(sàn tuó)(引)羅抳(luó ní)(尼敕止反)(二十二)戍(shū)(引)馱野(tuó yě)戍(shū)(引)馱野(tuó yě)(二十三)誐誐曩尾秫弟(yè yè nǎng wēi shú dì)(二十四)鄔瑟抳(wū sè nǐ)(二合引)灑尾惹(shǎ wěi rě)(自攞反)野尾秫弟(yě wēi shú dì)(二十五)娑賀娑羅(suō hè suō luó)(二合)羅(luó)(羅字聲轉舌)濕茗(shī míng)(二合)散祖(sàn zǔ)(一本云注)你(nǐ)(左以反下同)帝(dì)(二十六)薩嚩怛他(sà pó dá tuō)(去引)誐多(yè duō)(二十七)嚩盧羯你(fán lú jié nǐ)(寧碩反)(二十八)娑吒波(suō chà bō)(二合)啰蜜多(luó mì duō)(引)(二十九)波唎布(bō lì bù)(引)啰抳(luó ní)(三十)薩婆怛他(sà pó dá tuō)[(薩-文+(立-一))/木]多纈哩(duō xié lī)(二合)馱野(tuó yě)(引)(三十一)地瑟吒(dì sè chà)(二合引)曩(nǎng)(三十二)地瑟恥(dì sè chǐ)(二合)多(duō)(三十三)摩賀(mó hè)(引)母[怡-臺+奈]口*(肄-聿+(企-止+米))kǒu*(yì-yù+(qǐ-zhǐ+mǐ))(三十四)嚩日啰(fán rì luó)(二
【English Translation】 English version 'Di(bottom) Wei Shi Se Zha(tail start se cha)(joint sound, drawn out) Ye(ye)(3) Mo Tuo(Buddha)(drawn out)(4) Po(gone) Ge Fan Di(Bhagavati)(drawn out)(5) Da Ni Ye(Da Ni Ye)(joint sound)(6) Ta(ta)(gone, drawn out)(7) Om(Om)(drawn out)(8) Wei Shu(Wei Shu) Tuo Ye(purify, purify)(9) Suo Me Suo Me(sama sama)(10) San(three) Man Duo(completely, many) Fan Po(vabhasa)(gone, drawn out)(11) Suo(suo)(12) Suo Po(spharana)(joint sound) Luo Na(garland)(nasal sound)(13) Ye Di(gati) Ye He Nang(gahana)(14) Sha Po(svabhava)(joint sound) Po(gone, drawn out) Fan Wei Shu(svabhavavisuddhe)(please follow the rhythm) Di(di)(15) A(a)(rising) Bi Shen(abhiseka)(correct and careful sound) Zuo(zuo)(one version says six) Du Hong(abhisincatu mam)(Mo Gan reverse sound, drawn out)(16) Su Ye Duo(sugata)(17) Fan Luo Fan Zuo(varavacana)(隹上) Nang(nàng)(18) A Mi(amrta)(joint sound, rolling tongue) Duo(duo)(gone, drawn out)(19) Bi Shai(abhiseke)(Suo Jie reverse sound, drawn out) Ji(ji)(Ju You reverse sound, drawn out)(20) A(a)(gone, drawn out) He Luo(ahara)(21) A(a)(gone, drawn out) Yu(ayu)(Yang Zhu reverse sound) San Tuo(samdhara)(drawn out) Luo Ni(dharani)(Ni Chi Zhi reverse sound)(22) Shu(shu)(drawn out) Tuo Ye(purify, purify)(23) Ye Ye Nang Wei Shu Di(gaganavisuddhe)(24) Wu Se Ni(usnisa)(joint sound, drawn out) Sha Wei Re(vijaya)(Zi La reverse sound) Ye Wei Shu Di(25) Suo He Suo Luo(sahasra)(joint sound) Luo(luo)(Luo character sound, rolling tongue) Shi Ming(rasmi)(joint sound) San Zu(samcudite)(one version says note) Ni(ni)(Zuo Yi reverse sound, same below) Di(di)(26) Sa Po Da Tuo(sarva tathagata)(gone, drawn out) Ye Duo(27) Fan Lu Jie Ni(avalokani)(Ning Shuo reverse sound)(28) Suo Cha Bo(satya)(joint sound) Luo Mi Duo(paramita)(drawn out)(29) Bo Li Bu(paripura)(drawn out) Luo Ni(ni)(30) Sa Po Da Tuo(sarva tathagata)[(薩-文+(立-一))/木] Duo Xie Li(duo xie li)(joint sound) Tuo Ye(drawn out)(31) Di Se Cha(adhisthana)(joint sound, drawn out) Nang(32) Di Se Chi(adhisthite)(joint sound) Duo(33) Mo He(maha)(drawn out) Mu Naikǒu*(yì-yù+(qǐ-zhǐ+mǐ))(joint sound, rolling tongue)(34) Fan Ri Luo(vajra)(two
合)迦(引)野(二十七)僧賀多曩尾秫第(二十八)薩嚩(引)嚩啰拏(鼻引二十九)波耶突㗚(二合)揭底跛唎秫弟(三十)缽啰(二合)底𩕳襪(脫髮反轉舌)阿多野(去引)欲秫弟(三十一)三(去)么野(引)地瑟恥(二合)帝(三十二)么𩕳摩賀么𩕳(三十三)怛闥多(去引)部(引)多(三十四)句(引)知跛哩秫弟(三十五)尾娑普(二合)吒沒池秫弟(三十六)惹野尾惹野尾惹野(二合三十)娑么(二合)啰娑么(二合)啰(三十九)薩嚩沒馱(引)地瑟恥(二合)多秫弟(四十)嚩曰口*(肄-聿+(企-止+米))嚩日啰(二合)[(薩-文+(立-一))/木]陛(引四十一)嚩曰覽(二合引)婆(去引)嚩睹么么(自稱名姓姓名若緣諸事誦亦稱亦稱之事)舍唎嚂𡄳嚩薩埵南(四十三)者迦耶跛唎秫第(四十四)薩嚩誐底跛哩秫第(四十五)薩嚩怛他(去引)[(薩-文+(立-一))/木]多(去引)室者銘(四十六)三(去)么(引)濕嚩(二合)娑演睹(四十七)薩嚩怛他(去引)[(薩-文+(立-一))/木]多(四十八)三(去)么(鼻引)濕嚩(二合引)娑(引)地瑟恥(二合)帝(四十九)沒地野(二合五十)尾冒(引)馱野尾冒(引)馱野(五十一)三滿多
【現代漢語翻譯】 現代漢語譯本 合) kā(引)yě (二十七) 僧(sēng)賀(hè)多(duō)曩(nǎng)尾(wěi)秫(shú)第(dì)(二十八) 薩(sà)嚩(wá)(引)嚩(wá)啰(luó)拏(ná)(鼻引二十九) 波(bō)耶(yé)突(dū)(二合) 㗚(èr)揭(jiē)底(dǐ)跛(bǒ)唎(lì)秫(shú)弟(dì)(三十) 缽(bō)啰(là)(二合)底(dǐ)𩕳(chǒu)襪(wà)(脫(tuō)發(fà)反(fǎn)轉(zhuǎn)舌(shé)) 阿(ā)多(duō)野(yě)(去引) 欲(yù)秫(shú)弟(dì)(三十一) 三(sān)(去)么(me)野(yě)(引) 地(dì)瑟(sè)恥(chǐ)(二合) 帝(dì)(三十二) 么(me)𩕳(chǒu)摩(mó)賀(hè)么(me)𩕳(chǒu)(三十三) 怛(dá)闥(tà)多(duō)(去引) 部(bù)(引)多(duō)(三十四) 句(jù)(引)知(zhī)跛(bǒ)哩(lì)秫(shú)弟(dì)(三十五) 尾(wěi)娑(suō)普(pǔ)(二合) 吒(zhà)沒(méi)池(chí)秫(shú)弟(dì)(三十六) 惹(rě)野(yě)尾(wěi)惹(rě)野(yě)尾(wěi)惹(rě)野(yě)(二合三十) 娑(suō)么(me)(二合)啰(luō)娑(suō)么(me)(二合)啰(luō)(三十九) 薩(sà)嚩(wá)沒(méi)馱(tuó)(引)地(dì)瑟(sè)恥(chǐ)(二合)多(duō)秫(shú)弟(dì)(四十) 嚩(wá)曰(yuē)口*(肄-聿+(企-止+米)) 嚩(wá)日(rì)啰(luō)(二合)[(薩(sà)-文(wén)+(立(lì)-一))/木]陛(bì)(引四十一) 嚩(wá)曰(yuē)覽(lǎn)(二合引) 婆(pó)(去引)嚩(wá)睹(dǔ)么(me)么(me)(自(zì)稱(chēng)名(míng)姓(xìng)姓(xìng)名(míng)若(ruò)緣(yuán)諸(zhū)事(shì)誦(sòng)亦(yì)稱(chēng)亦(yì)稱(chēng)之(zhī)事(shì)) 舍(shě)唎(lì)嚂(lán)𡄳(chǒu)嚩(wá)薩(sà)埵(duǒ)南(nán)(四十三) 者(zhě)迦(jiā)耶(yé)跛(bǒ)唎(lì)秫(shú)第(dì)(四十四) 薩(sà)嚩(wá)誐(é)底(dǐ)跛(bǒ)哩(lì)秫(shú)第(dì)(四十五) 薩(sà)嚩(wá)怛(dá)他(tā)(去引)[(薩(sà)-文(wén)+(立(lì)-一))/木]多(duō)(去引)室(shì)者(zhě)銘(míng)(四十六) 三(sān)(去)么(me)(引)濕(shī)嚩(wá)(二合)娑(suō)演(yǎn)睹(dǔ)(四十七) 薩(sà)嚩(wá)怛(dá)他(tā)(去引)[(薩(sà)-文(wén)+(立(lì)-一))/木]多(duō)(四十八) 三(sān)(去)么(me)(鼻引)濕(shī)嚩(wá)(二合引)娑(suō)(引)地(dì)瑟(sè)恥(chǐ)(二合)帝(dì)(四十九) 沒(méi)地(dì)野(yě)(二合五十) 尾(wěi)冒(mào)(引)馱(tuó)野(yě)尾(wěi)冒(mào)(引)馱(tuó)野(yě)(五十一) 三(sān)滿(mǎn)多(duō) 現代漢語譯本： （合）迦野（身體）僧賀多曩尾秫第（完全清凈），薩嚩（一切）嚩啰拏（障礙）波耶突㗚（惡趣）揭底跛唎秫弟（完全清凈），缽啰（勝）底𩕳襪（迴歸本源）阿多野（真實）欲秫弟（完全清凈），三么野（誓言）地瑟恥（加持）帝，么𩕳摩賀么𩕳，怛闥多部多，句知跛哩秫弟（完全清凈），尾娑普吒沒池秫弟（完全清凈），惹野尾惹野尾惹野，娑么啰娑么啰，薩嚩沒馱（一切佛）地瑟恥多秫弟（完全清凈），嚩曰[口(肄-聿+(企-止+米))]（金剛）嚩日啰（金剛）[(薩-文+(立-一))/木]陛（蓮花），嚩曰覽婆嚩睹么么（愿金剛實現我的願望，此處自稱名姓姓名若緣諸事誦亦稱亦稱之事）舍唎嚂𡄳嚩薩埵南（一切眾生），者迦耶跛唎秫第（身體完全清凈），薩嚩誐底跛哩秫第（一切去處完全清凈），薩嚩怛他[(薩-文+(立-一))/木]多室者銘（一切如來），三么濕嚩娑演睹（憶念），薩嚩怛他[(薩-文+(立-一))/木]多（一切如來）三么（憶念）濕嚩娑（呼吸）地瑟恥帝（加持），沒地野（智慧）尾冒馱野尾冒馱野（覺悟），三滿多（普遍）。 English version English version: (Sam) kāya (body) saṃghāta-nā viśuddhi (complete purification), sarva (all) āvaraṇa (obstacles) pāya-durgati-pariśuddhi (complete purification of bad destinies), pratyaṅ-āvarta (returning to the source) ātāya-viśuddhi (complete purification of reality), samaya (vow) adhiṣṭhite (blessed), maṇi mahāmaṇi, tathatā-bhūta, kuṭi-pariśuddhi (complete purification), visphuṭa-buddhi-śuddhi (complete purification of clear wisdom), jaya vijaya vijaya, smara smara, sarva-buddha (all Buddhas) adhiṣṭhita-śuddhi (complete purification), vajra-[] vajra-[*]-padme (lotus), vajraṃ bhavatu mama (may the vajra fulfill my wishes, here self-identifying name and lineage, or stating the matter at hand), śarīraṃ sarva-sattvānām (all beings), ca kāya-pariśuddhi (complete purification of the body), sarva-gati-pariśuddhi (complete purification of all destinies), sarva-tathāgata-smṛti (all Tathagatas), samaya-svāhā-syantu (remembrance), sarva-tathāgata (all Tathagatas) samaya-śvāsa-adhiṣṭhite (blessed by the breath of remembrance), bodhi-vibodhaya vibodhaya (awaken wisdom), samanta (universal).
【English Translation】 English version (Sam) kāya (body) samghata-na vishuddhi (complete purification), sarva (all) avarana (obstacles) paya-durgati-parishuddhi (complete purification of bad destinies), pratyaṅ-avarta (returning to the source) ataya-vishuddhi (complete purification of reality), samaya (vow) adhishthite (blessed), mani mahamani, tathata-bhuta, kuti-parishuddhi (complete purification), visphuta-buddhi-shuddhi (complete purification of clear wisdom), jaya vijaya vijaya, smara smara, sarva-buddha (all Buddhas) adhishthita-shuddhi (complete purification), vajra-[] vajra-[]-padme (lotus), vajram bhavatu mama (may the vajra fulfill my wishes, here self-identifying name and lineage, or stating the matter at hand), shariram sarva-sattvanam (all beings), ca kaya-parishuddhi (complete purification of the body), sarva-gati-parishuddhi (complete purification of all destinies), sarva-tathagata-smriti (all Tathagatas), samaya-svaha-syantu (remembrance), sarva-tathagata (all Tathagatas) samaya-shvasa-adhishthite (blessed by the breath of remembrance), bodhi-vibodhaya vibodhaya (awaken wisdom), samanta (universal).
跛哩秫弟(五十二)薩嚩怛他(去引)[(薩-文+(立-一))/木]多纈哩(二合)馱野(引五十三)地瑟姹(二合引)曩(引)地瑟恥(二合)多摩賀(引)母捺口*(肄-聿+(企-止+米))薩嚩(二)賀(引)
加句靈驗尊勝陀羅尼記一卷
佛頂尊勝陀羅尼加字具足本
曩謨(引)婆(去引)誐嚩帝(引)怛𡃤(二合引)枳也(二合)缽羅(二合)底尾始瑟吒(二合)野沒馱(引)野婆(去)誐嚩帝(引)怛你也(二合)他(引)唵尾戍(引)馱野尾戍(引)馱野娑(上)么(鼻)娑么三(去)滿跢(去引)嚩婆(去引)娑娑頗(二合)啰拏(鼻)誐底誐賀曩娑嚩(二合)婆(去引)嚩尾秫第阿(上)鼻詵左都𤚥素誐跢嚩啰嚩左曩(引)阿蜜㗚(二合)哆鼻曬(引)罽(引)摩賀(引)曼怛啰(二合)跛乃(引)阿(去引)賀啰阿(去引)賀啰阿(去引)庾散馱(引)啰抳戍(引)馱野戍(引)馱野誐誐曩尾秫第鄔瑟抳(二合)灑尾惹野尾秫第娑賀娑啰(二合)啰濕茗(二合)散祖你帝薩啰嚩(二合)怛他(去引)誐跢嚩路(引)迦𩕳沙(上)吒播(二合引)啰弭哆(去引)跛哩布(引)啰抳薩啰嚩(二合)怛他(去引)誐哆紇哩(二合)娜野(引)地瑟姹(二合
【現代漢語翻譯】 現代漢語譯本： 跛哩秫弟(五十二)：一切如來（Tathagata，指佛的稱號，意為『如實而來者』）心（hrdaya）的加持（adhisthana）。 薩嚩怛他誐多纈哩馱野(引五十三)：被加持（adhisthita）的大（maha）印（mudra）。 薩嚩（一切） 訶（引）。
加句靈驗尊勝陀羅尼記 一卷
佛頂尊勝陀羅尼加字具足本
曩謨(引)婆(去引)誐嚩帝(引)：皈命世尊（Bhagavate，佛的稱號，意為『有福者』）。 怛𡃤(二合引)枳也(二合)缽羅(二合)底尾始瑟吒(二合)野：敬禮於三界中最殊勝者。 沒馱(引)野婆(去)誐嚩帝(引)：皈命于佛（Buddha，覺悟者）。 怛你也(二合)他(引)：即說咒曰： 唵尾戍(引)馱野尾戍(引)馱野：唵，凈化，凈化。 娑(上)么(鼻)娑么三(去)滿跢(去引)嚩婆(去引)娑：平等，平等，普遍照耀。 娑頗(二合)啰拏(鼻)誐底誐賀曩：光明顯耀，遍及一切境界。 娑嚩(二合)婆(去引)嚩尾秫第：自性清凈。 阿(上)鼻詵左都𤚥：請以甘露灌頂於我。 素誐跢嚩啰嚩左曩(引)：善逝（Sugata，如來的稱號）的真實語。 阿蜜㗚(二合)哆鼻曬(引)罽(引)：以甘露灌頂。 摩賀(引)曼怛啰(二合)跛乃(引)：偉大的真言。 阿(去引)賀啰阿(去引)賀啰：憶念，憶念。 阿(去引)庾散馱(引)啰抳：保持壽命。 戍(引)馱野戍(引)馱野：凈化，凈化。 誐誐曩尾秫第：虛空般清凈。 鄔瑟抳(二合)灑尾惹野尾秫第：頂髻（usnisa）最勝清凈。 娑賀娑啰(二合)啰濕茗(二合)散祖你帝：千光照耀。 薩啰嚩(二合)怛他(去引)誐跢嚩路(引)迦𩕳沙(上)吒：一切如來所觀照。 播(二合引)啰弭哆(去引)跛哩布(引)啰抳：圓滿波羅蜜多（paramita，到彼岸）。 薩啰嚩(二合)怛他(去引)誐哆紇哩(二合)娜野(引)地瑟姹(二合：一切如來心加持。
【English Translation】 English version: Boli Shudi (52): The empowerment (adhisthana) of the heart (hrdaya) of all Tathagatas (referring to the title of the Buddha, meaning 'one who comes as is'). Sarva Tathagata hrdaya (53): The great (maha) mudra (seal) that is empowered (adhisthita). Sarva (all) ha.
A Record of the Efficacy of the Added Verses of the Usnisavijaya Dharani, One Scroll
The Complete Version of the Usnisavijaya Dharani with Added Characters
Namo Bhagavate: Homage to the Bhagavan (the Blessed One, a title of the Buddha). Trailokya Prativiśiṣṭāya: Homage to the most excellent in the three realms. Buddhāya Bhagavate: Homage to the Buddha (the Awakened One). Tadyathā: Thus it is said: Om, Vishuddhaya Vishuddhaya: Om, purify, purify. Sama Sama Samanta Vavasa: Equally, equally, universally illuminating. Spharana Gati Gahana: Radiantly shining, pervading all realms. Svabhava Vishuddhe: Pure in nature. Abhishincatu Mam: Please anoint me with nectar. Sugata Vara Vachana: The true words of the Sugata (the Well-Gone, a title of the Tathagata). Amrita Abhisheke: With the nectar of anointment. Maha Mantra Pade: With the great mantra. Ahara Ahara: Remember, remember. Ayu Sam Dharani: Maintain life. Shuddhaya Shuddhaya: Purify, purify. Gagana Vishuddhe: Pure like the sky. Ushnisha Vijaya Vishuddhe: Purest victory of the crown (ushnisha). Sahasra Rashmi Samchudite: Illuminated by a thousand rays. Sarva Tathagata Avalokini Shat: Observed by all Tathagatas. Paramita Paripurani: Fulfilling the Paramitas (perfections). Sarva Tathagata Hrdaya Adhisthana: Empowerment of the heart of all Tathagatas.
)曩(引)地瑟恥(二合)多摩賀(引)母捺哩(二合引)嚩日啰(二合)迦(引)野僧賀多(上)曩尾秫弟薩啰嚩(二合引)嚩啰拏(鼻引)播野訥[(薩-文+(立-一))/木]底跛哩尾秫弟缽啰(二合)底(去引)𩕳襪啰跢(二合)野阿欲秫第三(去)么野(引)地瑟恥(二合)帝么抳么抳摩賀么抳怛闥哆(去引)部多句(引)致跛哩秫弟尾娑普(二合)吒沒地秫弟惹野惹野尾惹野尾惹野娑么(二合)啰娑么(二合去)啰薩啰嚩(二合)沒馱(引)地瑟恥(二合)多秫弟嚩曰哩(二合引)嚩日啰(二合引)[(薩-文+(立-一))/木]陛嚩曰囕(二合引)婆(去引)嚩睹么么(稱名)設哩嚂薩啰嚩(二合)薩怛嚩(二合引)難(上引)左迦(引)野跛哩尾秫第薩啰嚩(二合)誐底跛哩秫弟薩啰嚩(二合)怛他[(薩-文+(立-一))/木]多(去引)室者(二合)銘三(去)么(引)濕嚩(二合引)娑琰睹薩啰嚩(二合)怛他(去引)[(薩-文+(立-一))/木]多三(去)么(鼻引)濕嚩(二合)娑(去引)地瑟恥(二合)帝沒地野(二合)沒地野(二合)尾沒地野(二合)尾沒地野(二合)冒馱野冒馱野尾冒馱野尾冒馱野三(去)滿跢跛哩秫第薩啰嚩(二合)怛他(去引)[(薩-文+(立-
【現代漢語翻譯】 現代漢語譯本： 『曩(引)地瑟恥(二合)多摩賀(引)母捺哩(二合引)嚩日啰(二合)迦(引)野僧賀多(上)曩尾秫弟』：以誓願力加持的大手印，金剛身聚合，清凈。 『薩啰嚩(二合引)嚩啰拏(鼻引)播野訥[(薩-文+(立-一))/木]底跛哩尾秫弟』：一切障礙消除，惡趣完全清凈。 『缽啰(二合)底(去引)𩕳襪啰跢(二合)野阿欲秫第三(去)么野(引)地瑟恥(二合)帝』：爲了獲得智慧，壽命清凈，請您加持。 『么抳么抳摩賀么抳怛闥哆(去引)部多句(引)致跛哩秫弟』：如意寶，如意寶，大如意寶，真實存在之界完全清凈。 『尾娑普(二合)吒沒地秫弟』：廣大覺悟清凈。 『惹野惹野尾惹野尾惹野』：勝利，勝利，殊勝勝利，殊勝勝利。 『娑么(二合)啰娑么(二合去)啰薩啰嚩(二合)沒馱(引)地瑟恥(二合)多秫弟』：憶念，憶念，一切佛加持清凈。 『嚩曰哩(二合引)嚩日啰(二合引)[(薩-文+(立-一))/木]陛嚩曰囕(二合引)婆(去引)嚩睹么么(稱名)設哩嚂』：金剛，金剛藏，愿金剛成為我的身體（稱念名字）。 『薩啰嚩(二合)薩怛嚩(二合引)難(上引)左迦(引)野跛哩尾秫第』：一切眾生的身體完全清凈。 『薩啰嚩(二合)誐底跛哩秫弟』：一切趣向完全清凈。 『薩啰嚩(二合)怛他[(薩-文+(立-一))/木]多(去引)室者(二合)銘三(去)么(引)濕嚩(二合引)娑琰睹』：一切如來迅速地安慰我。 『薩啰嚩(二合)怛他(去引)[(薩-文+(立-一))/木]多三(去)么(鼻引)濕嚩(二合)娑(去引)地瑟恥(二合)帝』：一切如來迅速地安慰加持。 『沒地野(二合)沒地野(二合)尾沒地野(二合)尾沒地野(二合)』：覺悟，覺悟，殊勝覺悟，殊勝覺悟。 『冒馱野冒馱野尾冒馱野尾冒馱野』：證悟，證悟，殊勝證悟，殊勝證悟。 『三(去)滿跢跛哩秫第』：普遍完全清凈。 『薩啰嚩(二合)怛他(去引)[(薩-文+(立-
【English Translation】 English version: 'Nang diṣṭa摩賀mudrī vajra kāya saṃghatana viśuddhe': The great mudra (great seal) blessed by vows, the Vajra (diamond) body is assembled and purified. 'Sarva āvaraṇa pāya durgati pari viśuddhe': All obstacles are eliminated, and the evil paths are completely purified. 'Prati jñā vara tāya āyuḥ śuddhiṃ me adhiṣṭhite': For the sake of obtaining wisdom, may my lifespan be purified, please bless me. 'Maṇi maṇi mahā maṇi tathatā bhūta koṭi pari viśuddhe': Jewel, jewel, great jewel, the realm of true existence is completely purified. 'Visphuṭa bodhi śuddhe': Vast enlightenment is purified. 'Jaya jaya vijaya vijaya': Victory, victory, supreme victory, supreme victory. 'Smara smara sarva buddha adhiṣṭhita śuddhe': Remember, remember, all Buddhas' blessings are purified. 'Vajri vajra garbhe vajram bhavatu mama (name) śarīram': Vajra, Vajra essence, may the Vajra become my body (recite the name). 'Sarva sattvānām ca kāya pari viśuddhe': The bodies of all sentient beings are completely purified. 'Sarva gati pari śuddhe': All destinies are completely purified. 'Sarva tathāgata āśvāsaṃ me samāśvāsayantu': May all Tathagatas quickly comfort me. 'Sarva tathāgata samāśvāsa adhiṣṭhite': All Tathagatas quickly comfort and bless. 'Bodhaya bodhaya vibodhaya vibodhaya': Awaken, awaken, supremely awaken, supremely awaken. 'Sambodhayā sambodhayā visambodhayā visambodhayā': Enlighten, enlighten, supremely enlighten, supremely enlighten. 'Samanta pari śuddhe': Universally completely purified. 'Sarva tathāgata
一))/木]哆紇哩(二合)娜野(引)地瑟姹(二合)曩地瑟恥(二合)多摩賀(引)母捺哩(二合)娑嚩(二合)賀
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此陀羅尼本中天竺三藏善無畏將傳此土凡漠地佛陀波毛來流傳佛諸本並闕山是故具本譯出流行。
【現代漢語翻譯】 現代漢語譯本： 嗡 木達赫利 納野 地瑟姹 囊 地瑟恥 多 摩訶 穆德哩 娑婆訶。
這段陀羅尼是中天竺三藏善無畏（Śubhākarasiṃha）傳到此土的，梵文原本來自佛陀波毛。流傳的佛經版本都缺少了山這個字，因此根據原本完整地翻譯出來流傳。 說明： 木達赫利（Mudrahli）：手印 地瑟姹（dhiṣṭha）：加持 囊（nang）：名字 穆德哩（mudrī）：印 娑婆訶（svāhā）：圓滿
【English Translation】 English version: Oṃ Mudrahli Naya Dhiṣṭha Nang Dhiṣṭhito Mahā Mudrī Svāhā.
This dhāraṇī was transmitted to this land by the Tripiṭaka master Śubhākarasiṃha from Central India. The original Sanskrit text came from Buddhapādamūla. The circulated Buddhist scriptures were missing the character 'shan' (mountain), therefore, it is translated and circulated completely according to the original text. Notes: Mudrahli: hand seal/mudra Dhiṣṭha: blessing Nang: name Mudrī: seal Svāhā: accomplishment/well said