T19n0978_佛說一切如來烏瑟膩沙最勝總持經
大正藏第 19 冊 No. 0978 佛說一切如來烏瑟膩沙最勝總持經
No. 978
佛說一切如來烏瑟膩沙最勝總持經
西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉 詔譯
如是我聞。一時佛在極樂佛剎大善法堂中。安庠而坐。爾時無量壽如來應正等覺。告聖觀自在菩薩摩訶薩言。善男子所有一切眾生。疾病苦惱及短壽者。為利益彼故。所有一切如來烏瑟膩沙最勝總持法門。若人受持讀誦。速得無病長壽安樂。
即時觀自在菩薩摩訶薩。從座而起合掌恭敬。白佛言世尊。我今樂聞此一切如來烏瑟膩沙最勝總持法門。善誓善說。
爾時世尊觀察大會人天眾已。入普照吉祥三摩地。從定出已。說此一切如來烏瑟膩沙最勝總持法門曰。
唵(引)曩謨婆誐嚩帝薩哩嚩(二合)怛口束頁路枳也(二合)缽啰(二合)底尾始瑟吒(二合引)野沒馱(引)野帝曩莫(入)怛你也(二合)他(引)唵(引)部隴(二合)部隴(二合)部隴(二合)輸達野輸達野尾輸達野尾輸達野阿三摩三滿多(引)嚩婆(引)娑薩頗(二合)啰拏誐底誐誐曩莎婆嚩尾戍提阿毗詵左睹𤚥(引)薩哩嚩(二合)怛他(引)誐多(引)酥誐多嚩啰嚩左曩(引)沒哩(二
【現代漢語翻譯】 現代漢語譯本 《佛說一切如來烏瑟膩沙最勝總持經》
No. 978
《佛說一切如來烏瑟膩沙最勝總持經》
西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉 詔譯
如是我聞。一時，佛在極樂佛剎大善法堂中，安詳而坐。爾時，無量壽如來應正等覺，告訴聖觀自在菩薩摩訶薩（菩薩中的大菩薩）說：『善男子，爲了利益所有患有疾病苦惱以及短壽的眾生，有一個一切如來烏瑟膩沙（頂髻）最勝總持法門，如果有人受持讀誦，就能迅速獲得無病、長壽和安樂。』
即時，觀自在菩薩摩訶薩從座位上起身，合掌恭敬，對佛說：『世尊，我現在很樂意聽聞這一切如來烏瑟膩沙最勝總持法門，請您善加宣說。』
爾時，世尊觀察大會中的人天大眾之後，進入普照吉祥三摩地（一種禪定狀態）。從禪定中出來后，宣說了這個一切如來烏瑟膩沙最勝總持法門，內容如下：
『唵(引) 曩謨婆誐嚩帝 薩哩嚩(二合) 怛口束頁 路枳也(二合) 缽啰(二合)底尾始瑟吒(二合引)野 沒馱(引)野 帝曩莫(入) 怛你也(二合)他(引) 唵(引) 部隴(二合) 部隴(二合) 部隴(二合) 輸達野 輸達野 尾輸達野 尾輸達野 阿三摩三滿多(引) 嚩婆(引) 娑 薩頗(二合)啰拏 誐底 誐誐曩 莎婆嚩 尾戍提 阿毗詵左睹𤚥(引) 薩哩嚩(二合) 怛他(引)誐多(引) 酥誐多 嚩啰 嚩左曩(引) 沒哩(二
【English Translation】 English version 《The Supreme Dharani Sutra of the Ushnishas of All Tathagatas Spoken by the Buddha》
No. 978
《The Supreme Dharani Sutra of the Ushnishas of All Tathagatas Spoken by the Buddha》
Translated by Dharma Heaven, Minister of the Honglu Temple and Great Master Propagating Teachings, commissioned by the Emperor, from the Tripitaka of the Western Regions
Thus have I heard. At one time, the Buddha was in the Great Good Dharma Hall in the Land of Ultimate Bliss, seated peacefully. At that time, the Immeasurable Life Tathagata, the worthy, the rightly enlightened one, said to the Holy Avalokiteśvara Bodhisattva Mahasattva (great bodhisattva): 'Good man, for the benefit of all sentient beings who suffer from illness, distress, and short lives, there is a supreme dharani (mantra) of the ushnisha (crown of the head) of all Tathagatas. If people receive, uphold, read, and recite it, they will quickly obtain freedom from illness, longevity, peace, and happiness.'
Immediately, Avalokiteśvara Bodhisattva Mahasattva rose from his seat, joined his palms respectfully, and said to the Buddha: 'World Honored One, I am now delighted to hear this supreme dharani of the ushnisha of all Tathagatas. Please explain it well.'
At that time, the World Honored One, having observed the assembly of humans and devas (gods), entered the Samadhi (state of meditative consciousness) of Universal Illumination and Auspiciousness. Having emerged from the Samadhi, he spoke this supreme dharani of the ushnisha of all Tathagatas, saying:
'Om namo bhagavate sarva trailokya prati vishishtaya buddhaya te namas tadyatha om bhuru bhuru bhuru shodhaya shodhaya vi shodhaya vi shodhaya asama-samanta avabhasa spharana gati gagana svabhava vishuddhe abhishekantu mam sarva tathagata sugata vara vachana bhri'
合)多毗試罽摩賀(引)母捺啰(二合)滿怛啰(二合)波奈阿(引)賀啰阿(引)賀啰阿(引)欲散馱(引)啰尼輸達野輸達野誐誐曩莎婆(引)嚩尾戍提(引)烏瑟膩(二合)沙尾惹(仁左反)野波哩戍提(引)娑賀薩啰(二合)啰濕彌(二合)散祖禰帝(引)薩哩嚩(二合)怛他(引)誐多(引)嚩路吉你沙吒波(引)啰彌多(引)波哩布啰尼薩哩嚩(二合)怛他(引)誐多摩(引)帝捺舍部彌缽啰(二合)底瑟致(二合)帝(引)薩哩嚩(二合)怛他(引)誐多紇哩(二合)那野(引)地瑟吒(二合引)曩(引)地瑟致(二合)帝(引)母捺哩(二合)母捺哩(二合)摩賀(引)母捺哩(二合)嚩日啰(二合)迦(引)野僧賀(引)多曩波哩戍提(引)薩哩嚩(二合)迦哩摩(二合)嚩啰拏尾戍提(引)缽啰(二合)底你嚩哩多(二合)野(引)欲尾戍提(引)薩哩嚩(二合)怛他(引)誐多三摩野(引)地瑟吒(二合)曩地瑟致(二合)帝(引)唵(引)牟你牟你摩賀(引)牟你尾牟你尾牟你摩賀(引)尾牟你摩底摩底摩賀(引)摩底摩摩多(引)蘇摩底怛他(引)多(引)部多俱致波哩戍提(引)尾娑普(二合)吒沒提戍提(引)呬呬惹野惹野尾惹野尾惹野娑摩(引)啰娑摩(二合)啰娑頗(二合)啰娑
頗(二合)啰薩哩嚩(二合)沒馱(引)地瑟吒(二合引)曩(引)地瑟致(二合)帝(引)戍提戍提(引)沒提(引)嚩日哩(二合)嚩日哩(二合)摩賀(引)嚩日哩(二合)蘇嚩日哩(二合)嚩日啰(二合)誐哩毗(二合)惹野誐哩毗(二合)尾惹野誐哩毗(二合)嚩日啰(二合)入嚩(二合引)攞(引)誐哩毗(二合)嚩日嚕(二合)捺婆(二合)吠(引)嚩日啰(二合)三婆吠(引)嚩日哩(二合)嚩𡁠尼嚩日覽(二合)婆嚩睹摩摩(此處稱名)舍哩覽薩哩嚩(二合)薩埵難(引)左迦(引)野波哩戍提哩婆(二合)嚩睹彌薩那(引)薩哩嚩(二合)誐底波哩戍提室左(二合)薩哩嚩(二合)怛他誐多(引)室左(二合)𤚥三摩(引)濕嚩(二合引)娑演睹沒[亭也]沒[亭也]悉[亭*也]冒達野冒達野尾冒達野尾冒達野謨左野謨左野尾謨左野尾謨左野輸達野輸達野尾輸達野尾輸達野三滿多(引)哩謨(二合)左野三滿多啰濕彌(二合)波哩戍提(引)薩哩嚩(二合)怛他(引)誐多紇哩(二合)那野(引)地瑟吒(二合)曩(引)地瑟致(二合)帝(引)母捺哩(二合)母捺哩(二合)摩賀(引)母捺哩(二合)滿怛啰(二合)波禰(去)娑嚩(二合)賀
善男子此一切如來烏瑟膩沙最勝總
【現代漢語翻譯】 現代漢語譯本： 『頗啰薩哩嚩沒馱地瑟吒曩地瑟致帝戍提戍提沒提嚩日哩嚩日哩摩賀嚩日哩蘇嚩日哩嚩日啰誐哩毗惹野誐哩毗尾惹野誐哩毗嚩日啰入嚩攞誐哩毗嚩日嚕捺婆吠嚩日啰三婆吠嚩日哩嚩𡁠尼嚩日覽婆嚩睹摩摩（此處稱名）舍哩覽薩哩嚩薩埵難左迦野波哩戍提哩婆嚩睹彌薩那薩哩嚩誐底波哩戍提室左薩哩嚩怛他誐多室左𤚥三摩濕嚩娑演睹沒[亭也]沒[亭也]悉[亭*也]冒達野冒達野尾冒達野尾冒達野謨左野謨左野尾謨左野尾謨左野輸達野輸達野尾輸達野尾輸達野三滿多哩謨左野三滿多啰濕彌波哩戍提薩哩嚩怛他誐多紇哩那野地瑟吒曩地瑟致帝母捺哩母捺哩摩賀母捺哩滿怛啰波禰娑嚩賀』
善男子，這是一切如來烏瑟膩沙（頂髻）最殊勝的總——
【English Translation】 English version: 'Phra Sarva Buddha Adhishthana Adhishthite Shuddhe Shuddhe Buddhe Vajri Vajri Maha Vajri Suvajri Vajra Garbhe Jaya Garbhe Vijaya Garbhe Vajra Jvala Garbhe Vajrodbhave Vajra Sambhave Vajri Vajrini Vajram Bhavatu Mama (say name here) Shariram Sarva Sattvanam Cha Kaya Parishuddhir Bhavatu Me Sarva Gati Parishuddhischa Sarva Tathagata Cha Om Samashvasayantu Buddhya Buddhya Siddhaya Bodhaya Bodhaya Vibodhaya Vibodhaya Mochaya Mochaya Vimochaya Vimochaya Shodhaya Shodhaya Vishodhaya Vishodhaya Samanta Rimochanaya Samanta Rashmi Parishuddhi Sarva Tathagata Hridaya Adhishthana Adhishthite Mudri Mudri Maha Mudri Mantra Pade Svaha'
Good man, this is the supreme Dharani (總持) of all Tathagata's (如來) Ushnishas (頂髻)——
持法門。能延壽命消除罪業速得清凈。若以素帛或樺皮上。書寫此總持法門。安置塔中作廣大供養。作供養已右繞千匝恭敬禮拜。隨力供養獲增智慧。若七日壽命延至七年。若七年壽命延七十歲。獲得如是長壽安樂無諸疾病。得宿命通明記不忘。若戴頂上如前所獲消除罪障。
複次若以凈帛及樺皮上。用牛黃書此總持及自名姓。用栴檀作塔。盛此總持安置房內。獻廣大供養旋繞千匝。誦此總持八百遍。消除眾病延壽百歲。
複次如無栴檀。當用凈泥為塔。內畫羯磨杵外畫金剛界四門守護。中書自己名及安置總持。所獲功德如前無異。或用牛黃書此總持。安凈器內復以凈器蓋之。安置房中作廣大供養。長得衛護無諸災難。
複次當用不著地瞿摩夷。作四方曼拏羅。以白花散上。燃酥燈四盞安壇四隅。焚沉香乳香。滿缽盛閼伽水。複用白花作鬘。以此總持或安塔中或功德像中安於壇上。持誦之人以左手按壇右手持數珠。一日三時誦此總持二十一遍加持水三合以自飲之。能消諸病延壽百年。解諸冤結得妙音聲獲無礙辯。生生常得宿命神通。若將前加持凈水。灑于王宮及自舍宅乃至牛馬等所住之處。速得去除羅剎龍蛇之難。常得衛護。離諸怖畏。若有病苦以水灑頂。永得消除一切重病。如是無量贊大總持。
【現代漢語翻譯】 現代漢語譯本 持此陀羅尼法門，能夠延長壽命，消除罪業，迅速獲得清凈。如果用白色的絲綢或者樺樹皮，書寫此總持法門，安置在佛塔中，作廣大的供養。作完供養后，右繞佛塔千匝，恭敬禮拜。隨自己的能力供養，可以獲得增長智慧。如果原本只有七天的壽命，可以延長至七年。如果原本只有七年的壽命，可以延長至七十年。獲得這樣長壽安樂，沒有各種疾病。得到宿命通，記憶力好，不會忘記。如果戴在頭頂上，也能如前面所說，消除罪障。
再者，如果用乾淨的絲綢或者樺樹皮，用牛黃書寫此總持法門以及自己的姓名，用旃檀木製作佛塔，將此總持法門放置在塔中，安置在房間內。獻上廣大的供養，圍繞佛塔千匝。誦讀此總持法門八百遍，可以消除各種疾病，延長壽命至一百歲。
再者，如果沒有旃檀木，應當用乾淨的泥土製作佛塔。在佛塔內部繪製羯磨杵（karma-vajra，代表事業的金剛杵），外部繪製金剛界（Vajradhātu，佛教密宗的根本）的四門守護。在佛塔中書寫自己的名字，並安置總持法門。所獲得的功德與前面所說沒有差別。或者用牛黃書寫此總持法門，安放在乾淨的器皿內，再用乾淨的器皿蓋住。安置在房間中，作廣大的供養。長久得到衛護，沒有各種災難。
再者，應當用沒有落地的牛糞，製作四方的曼荼羅（maṇḍala，壇城）。在上面撒上白色的花朵。點燃四盞酥油燈，安放在壇城的四個角落。焚燒沉香、乳香。用滿缽盛放閼伽水（argha，供水）。再用白色的花朵製作花鬘。將此總持法門或者安放在佛塔中，或者安放在功德像中，安置在壇城上。持誦之人用左手按住壇城，右手持念珠。一天三次誦讀此總持法門二十一遍，加持水三合，用來自己飲用。能夠消除各種疾病，延長壽命至一百年。化解各種冤結，得到美妙的聲音，獲得無礙的辯才。生生世世常常得到宿命神通。如果將前面加持過的凈水，灑在王宮以及自己的住宅，乃至牛馬等居住的地方。迅速去除羅剎（Rākṣasa，惡鬼）、龍、蛇的災難。常常得到衛護，遠離各種怖畏。如果有人生病，用水灑在頭頂。永遠消除一切重病。如此無量讚歎此大總持法門。
【English Translation】 English version Holding this Dhāraṇī Dharma, one can prolong life, eliminate sins, and quickly attain purity. If one writes this Dhāraṇī on white silk or birch bark, places it in a pagoda, and makes extensive offerings, then circumambulates the pagoda a thousand times with reverence and bows respectfully, and makes offerings according to one's ability, one can gain increased wisdom. If one originally has only seven days of life, it can be extended to seven years. If one originally has only seven years of life, it can be extended to seventy years. One obtains such longevity and happiness, free from all diseases. One attains knowledge of past lives, has a good memory, and does not forget. If one wears it on the crown of the head, one can, as mentioned before, eliminate karmic obstacles.
Furthermore, if one uses clean silk or birch bark, and writes this Dhāraṇī and one's own name with cow-gall, makes a pagoda of sandalwood, places this Dhāraṇī in the pagoda, and places it in the room, offers extensive offerings, and circumambulates it a thousand times, reciting this Dhāraṇī eight hundred times, one can eliminate all diseases and extend life to one hundred years.
Furthermore, if there is no sandalwood, one should use clean mud to make a pagoda. Inside the pagoda, draw a karma-vajra (karma-vajra, representing the vajra of action), and outside, draw the four guardian gates of the Vajradhātu (Vajradhātu, the fundamental mandala of esoteric Buddhism). Write one's own name in the pagoda and place the Dhāraṇī. The merits obtained are no different from those mentioned before. Or, write this Dhāraṇī with cow-gall, place it in a clean vessel, and cover it with another clean vessel. Place it in the room and make extensive offerings. One will be protected for a long time and free from all disasters.
Furthermore, one should use cow dung that has not touched the ground to make a square maṇḍala (maṇḍala, sacred enclosure). Scatter white flowers on it. Light four ghee lamps and place them in the four corners of the altar. Burn frankincense and myrrh. Fill a bowl with argha water (argha, offering water). Then make a garland of white flowers. Place this Dhāraṇī either in a pagoda or in an image of merit, and place it on the altar. The person reciting it should press the altar with the left hand and hold prayer beads in the right hand. Recite this Dhāraṇī twenty-one times three times a day, bless three handfuls of water, and drink it oneself. One can eliminate all diseases and extend life to one hundred years. Resolve all grievances, obtain a beautiful voice, and gain unimpeded eloquence. In every life, one will always attain knowledge of past lives. If one sprinkles the previously blessed pure water on the royal palace and one's own residence, and even the places where cattle and horses live, one can quickly remove the difficulties of Rākṣasas (Rākṣasa, evil spirits), dragons, and snakes. One will always be protected and free from all fears. If someone is sick, sprinkle water on their head. One will forever eliminate all serious illnesses. Thus, immeasurably praise this great Dhāraṇī.
如如所作必得成就。
複用柳枝以此總持加持二十一遍即將揩齒獲得無病聰明長壽。
複用凈器盛水。加持二十一遍。一日三時飲水三合。每一度飲加持一遍。除一切病安樂長壽。
爾時聖觀自在菩薩摩訶薩。繞無量壽佛三匝。合掌恭敬而白佛言。世尊云何善男子善女人。造佛形像及彼塔廟。護摩成就之法唯愿說之。
佛告聖觀自在菩薩。善哉善哉大無畏。一心諦聽如汝所問當為汝說。爾時無量壽如來。亦入普照吉祥三摩地。從定出已。即說一切如來無量壽總持法門曰。
唵(引)阿密哩(二合)帝(引)阿密哩(二合)帝(引)阿密哩(二合)睹捺婆(二合)吠阿密哩(二合)多尾訖㘓(二合)帝(引)阿密哩(二合)多誐(引)彌你(去)阿密哩(二合)多喻哩那(二合)禰誐誐曩計哩帝(二合)羯哩(引)薩哩嚩(二合)吉梨(二合引)舍叉演羯哩曳(引)娑嚩(二合引)賀
時無量壽如來說此法門已。告菩薩言。若善男子善女人。用此法門加持凈土。以水和泥復更加持。以泥作塔乃至相輪。次第加持及獻供養。能得廣大殊勝利益。
復有最上塔廟之法。或以金銀為塔琉璃為塔。缽訥摩啰誐寶為塔。乃至種種珍寶之塔。如法莊嚴高十二指安蓮華座。于塔四面安護世
【現代漢語翻譯】 如其所為，必能成就。
再次使用柳枝，以此總持（Dharani）加持二十一遍，然後用來揩齒，可以獲得無病、聰明和長壽。
再次使用乾淨的器皿盛水，加持二十一遍，一日三次飲用，每次飲用三合（古代容量單位），每一次飲用時加持一遍，可以去除一切疾病，獲得安樂和長壽。
這時，聖觀自在菩薩摩訶薩（Arya Avalokiteśvara Bodhisattva Mahāsattva）繞無量壽佛（Amitāyus Buddha）三圈，合掌恭敬地對佛說：『世尊，善男子、善女人，如何建造佛的形像以及塔廟，以及護摩（Homa，火供）成就之法，唯愿您能為我們解說。』
佛告訴聖觀自在菩薩：『善哉！善哉！大無畏者，一心諦聽，如你所問，我當爲你解說。』這時，無量壽如來（Amitāyus Tathagata）也進入普照吉祥三摩地（Samādhi，禪定），從禪定出來后，就說出一切如來無量壽總持法門，內容如下：
唵(引)阿密哩(二合)帝(引)阿密哩(二合)帝(引)阿密哩(二合)睹捺婆(二合)吠阿密哩(二合)多尾訖㘓(二合)帝(引)阿密哩(二合)多誐(引)彌你(去)阿密哩(二合)多喻哩那(二合)禰誐誐曩計哩帝(二合)羯哩(引)薩哩嚩(二合)吉梨(二合引)舍叉演羯哩曳(引)娑嚩(二合引)賀
這時，無量壽如來說完此法門后，告訴菩薩說：『如果善男子、善女人，用此法門加持凈土，用水和泥，再次加持，用泥製作塔，乃至相輪（塔頂的輪狀結構），次第加持以及獻供養，能獲得廣大殊勝的利益。』
又有最上等的建造塔廟之法，或者用金銀製作塔，用琉璃製作塔，用缽訥摩啰誐寶（Padmaraga，紅寶石）製作塔，乃至用種種珍寶製作塔，如法莊嚴，高十二指，安放在蓮花座上，于塔的四面安置護世
【English Translation】 English version: As it is done, it will surely be accomplished.
Again, using a willow branch, bless it twenty-one times with this Dharani (總持), and then use it to clean your teeth to obtain freedom from illness, intelligence, and longevity.
Again, use a clean vessel to hold water, bless it twenty-one times, and drink three 'he' (合, ancient unit of volume) of water three times a day. Bless it once each time you drink, and you can remove all illnesses and obtain peace, happiness, and longevity.
At that time, Arya Avalokiteśvara Bodhisattva Mahāsattva (聖觀自在菩薩摩訶薩) circumambulated Amitāyus Buddha (無量壽佛) three times, joined his palms respectfully, and said to the Buddha: 'World Honored One, how should good men and good women construct Buddha images and stupas, and what are the methods for accomplishing Homa (護摩, fire offering)? I wish you would explain it to us.'
The Buddha said to Arya Avalokiteśvara Bodhisattva: 'Excellent! Excellent! Great Fearless One, listen attentively with one mind. As you have asked, I will explain it to you.' At that time, Amitāyus Tathagata (無量壽如來) also entered the Samādhi (三摩地, meditative absorption) of Universal Illumination and Auspiciousness. Having emerged from Samādhi, he then spoke the Dharani (總持) Dharma-door of Immeasurable Life of all Tathagatas, which is as follows:
唵(引)阿密哩(二合)帝(引)阿密哩(二合)帝(引)阿密哩(二合)睹捺婆(二合)吠阿密哩(二合)多尾訖㘓(二合)帝(引)阿密哩(二合)多誐(引)彌你(去)阿密哩(二合)多喻哩那(二合)禰誐誐曩計哩帝(二合)羯哩(引)薩哩嚩(二合)吉梨(二合引)舍叉演羯哩曳(引)娑嚩(二合引)賀
At that time, after Amitāyus Tathagata spoke this Dharma-door, he told the Bodhisattva: 'If good men and good women use this Dharma-door to bless pure soil, mix it with water and mud, and bless it again, and use the mud to make a stupa, even the spire wheel (相輪, the wheel-like structure at the top of a stupa), bless it in sequence and make offerings, they can obtain vast and supreme benefits.'
Furthermore, there is a supreme method for building stupas and temples. One can use gold and silver to make a stupa, use lapis lazuli to make a stupa, use Padmaraga (缽訥摩啰誐寶, ruby) to make a stupa, or even use various precious jewels to make a stupa. Adorn it according to the Dharma, make it twelve fingers high, and place it on a lotus seat. Place protectors of the world on the four sides of the stupa.
四天王以手執幢。于彼塔前安帝釋天主以手執弓。復安凈居天子手執香花及涂香等。于塔左面安觀自在菩薩。右安金剛手菩薩。各執白佛。塔儀如是。複次別畫蓮華。周圍書此一切如來烏瑟膩沙最勝總持。安在塔內。用香水灑凈。獻妙香花作千種供養。若欲利益一切眾生。延于壽命及增智慧故。常于白月八日晝夜潔凈精持齋戒。然後于寶塔前誦此總持一千遍。每月如是滿六個月獲壽千歲。或志誠精進晝夜持誦得壽命長滿洛叉歲。或日常持誦增壽無量。有大勢力與天人阿修羅等無有異。騰空自在獲斯功德。復有儀軌。于寂靜處取其凈土。以香水和泥用作于塔。或一二三四五乃至數滿百千。書前總持安於塔內。作百千種廣大供養。誦此總持七百遍。日增智慧延壽無量。或為一切眾生枷鎖系閉。誦此總持即得解脫。
複次若有眾生。于總持塔前倍興供養。日日誦持滿八百遍。發自利利他平等之心。如是依法消除八難。常得安樂延壽百歲。眾人愛樂不久速得宿命神通。是人命終不生地獄畜生焰魔羅界惡趣之中。如蛇蛻皮即得生於極樂佛剎。獲大果報受勝妙樂說不可盡。亦復不聞地獄之聲。何況生彼。
爾時無量壽如來。復說成就㡧像之法。令諸眾生獲壽無量。遠離輪迴解脫眾苦。先用童女潔凈合線。尺寸依法織成
【現代漢語翻譯】 現代漢語譯本：四大天王手持寶幢，安放在佛塔之前。帝釋天主手持弓箭。再安放凈居天子，手持香花和涂香等供品。在佛塔的左面安放觀自在菩薩（Avalokiteśvara，即觀音菩薩），右面安放金剛手菩薩（Vajrapani，象徵力量和保護）。他們各自手持白色的拂塵。佛塔的儀軌就是這樣。此外，另外畫蓮花，在周圍書寫一切如來烏瑟膩沙最勝總持（Sarvatathāgata-uṣṇīṣa-vijaya-dhāraṇī，一切如來頂髻尊勝陀羅尼）。安放在佛塔之內，用香水灑凈，獻上美妙的香花，做千種供養。如果想要利益一切眾生，延長壽命以及增長智慧，常常在白月（農曆每月初一到十五）的第八天，晝夜保持潔凈，精進持齋戒。然後在寶塔前誦持此總持一千遍。每月如此，滿六個月，可以獲得千歲壽命。或者至誠精進，晝夜持誦，可以得到壽命長滿洛叉歲（Laksha，印度數字單位，十萬）。或者每日持誦，增長壽命無量。有大勢力，與天人、阿修羅（Asura，一種神道生物）等沒有區別。騰空自在，獲得這種功德。還有一種儀軌，在寂靜的地方取乾淨的泥土，用香水和泥，用來製作佛塔。或者一個、兩個、三個、四個、五個，乃至數量滿百千個。書寫之前的總持，安放在佛塔之內。做百千種廣大的供養。誦持此總持七百遍，每日增長智慧，延長壽命無量。或者爲了被枷鎖禁閉的一切眾生，誦持此總持，立即可以得到解脫。 再次，如果有眾生，在總持塔前加倍興盛供養，每日誦持滿八百遍，發起自利利他的平等之心。這樣依法消除八難（八種不幸的境遇），常常得到安樂，延長壽命百歲。眾人愛戴喜樂，不久可以迅速得到宿命神通（能夠回憶前世的能力）。這個人命終之後，不生地獄、畜生、焰魔羅界（Yamaraja，閻羅王）等惡趣之中。如同蛇蛻皮一樣，立即可以往生到極樂佛剎（Sukhāvatī，西方極樂世界）。獲得大的果報，享受殊勝美妙的快樂，說也說不盡。也聽不到地獄的聲音，更何況是生在那裡。 這時，無量壽如來（Amitāyus，阿彌陀佛）又說了成就畫像的方法，令一切眾生獲得壽命無量，遠離輪迴，解脫眾多的痛苦。先用童女潔凈的絲線，尺寸依法織成。
【English Translation】 English version: The Four Heavenly Kings hold banners in their hands and place them in front of the stupa. Indra (Śakra, the lord of gods) holds a bow in his hand. Then place the Śuddhāvāsa gods (the pure abode gods), holding incense, flowers, and scented paste as offerings. On the left side of the stupa, place Avalokiteśvara (the Bodhisattva of Compassion). On the right side, place Vajrapani (the Bodhisattva of Power). Each of them holds a white whisk. Such is the ritual for the stupa. Furthermore, separately draw lotuses, and around them write the Sarvatathāgata-uṣṇīṣa-vijaya-dhāraṇī (the all-victorious dhāraṇī of the Buddha's crown). Place it inside the stupa, purify it with scented water, and offer wonderful incense and flowers, making a thousand kinds of offerings. If you wish to benefit all sentient beings, prolong life, and increase wisdom, always on the eighth day of the white month (the waxing moon), maintain cleanliness day and night, diligently observe the precepts. Then, in front of the stupa, recite this dhāraṇī one thousand times. Do this every month for six months, and you will obtain a lifespan of one thousand years. Or, with sincere diligence, recite it day and night, and you can obtain a lifespan of a laksha years (Laksha, a unit of one hundred thousand in Indian numerals). Or, by reciting it daily, you will increase your lifespan immeasurably. You will have great power, no different from gods, humans, and asuras (Asura, a type of demigod). You will be free to fly in the sky and obtain this merit. There is also a ritual: in a quiet place, take clean earth, mix it with scented water, and use it to make stupas. Or make one, two, three, four, five, or even hundreds of thousands. Write the aforementioned dhāraṇī and place it inside the stupas. Make hundreds of thousands of great offerings. Recite this dhāraṇī seven hundred times, and daily increase your wisdom and prolong your lifespan immeasurably. Or, for all sentient beings who are bound by fetters, recite this dhāraṇī, and they will immediately be liberated. Furthermore, if there are sentient beings who double their offerings before the dhāraṇī stupa, reciting it eight hundred times daily, and generate a mind of equality that benefits both themselves and others, then in accordance with this Dharma, they will eliminate the eight difficulties (eight unfortunate circumstances), always obtain peace and happiness, and prolong their lifespan by one hundred years. They will be loved and rejoiced by people, and soon quickly obtain the power of knowing past lives (the ability to recall past lives). When this person's life ends, they will not be born in hell, as an animal, in the realm of Yamaraja (Yamaraja, the lord of death), or in any other evil realms. Like a snake shedding its skin, they will immediately be reborn in the Pure Land of Sukhāvatī (Sukhāvatī, the Western Paradise). They will obtain great rewards, enjoy supreme and wonderful happiness that cannot be fully described. They will not even hear the sounds of hell, let alone be born there. At that time, Amitāyus (Amitāyus, the Buddha of Infinite Life) also spoke of the method for creating images, enabling all sentient beings to obtain immeasurable life, be far from reincarnation, and be liberated from many sufferings. First, use clean thread spun by a virgin girl, and weave it into a cloth of the proper dimensions according to the Dharma.
素帛。用上好彩色畫彼烏瑟膩沙最勝總持功德形像並微妙字。用像安於塔內。身有千光坐蓮華月輪一切莊嚴。面如滿月像有三面三目八臂。右面善相金色。左面作忿怒相利牙青蓮華色。正面圓滿白色。右一手在心執羯磨杵。第二手執蓮花上有無量壽佛。第三手執箭。第四手作施愿印。左第一手作金剛拳執索豎頭指。第二手執弓。第三手結無畏印。第四手執寶瓶頂戴塔。于頸上安唵字。心上安阿字。額上安吽字。臍上安怛囕字。足上安訖哩字惡阿啰叉娑嚩賀為擁護。于真言下書已名字。于像兩邊畫觀自在菩薩金剛手菩薩。手執白拂。于像上面畫凈居天人降甘露雨。于㡧四面。畫忿怒金剛不動尊明王吒枳明王你罹難拏明王大力明王。各執劍鉤金剛杵金剛杖令降惡魔。如是志心畫于㡧像。若彼行人作此法時。先自志心于舍利塔前。經一晝夜精持齋戒。即于㡧像前獻千種供養。從白月一日起首。誦此總持一洛叉。至十五日復獻千種供養。于明旦時總持聖像化現人前。一切所求無不成就。
複次將此總持㡧像。于寂靜之處安置。用香水灑凈獻于供養。逐日誦此總持八百遍。復于每月一度獻千種供養。誦總持千遍。得無量壽命無量威勢騰空自在。日記千頌語不顛倒。能去有情一切重病。若人不能如前作法。只於自住房舍就。
【現代漢語翻譯】 現代漢語譯本： 用上好的絲綢。用上好的彩色在絲綢上畫烏瑟膩沙最勝總持（Uṣṇīṣa-vijaya-dhāraṇī，頂髻尊勝陀羅尼）的功德形象以及微妙的梵文字。將畫像安放在佛塔內。畫像身體有一千道光芒，坐在蓮花月輪上，一切莊嚴。面容如滿月，有三面三目八臂。右面呈善良的金色面容，左面呈忿怒相，露出利牙，呈青蓮花的顏色。正面是圓滿的白色。右邊第一隻手在心口處執持羯磨杵（vajra，金剛杵），第二隻手執持蓮花，蓮花上有無量壽佛（Amitāyus）。第三隻手執持箭，第四隻手作施愿印（varada-mudrā）。左邊第一隻手作金剛拳，執持繩索，豎起頭指。第二隻手執持弓，第三隻手結無畏印（abhaya-mudrā），第四隻手執持寶瓶，頭頂戴著佛塔。在頸部安放唵（oṃ）字，心上安放阿（ā）字，額頭上安放吽（hūṃ）字，臍上安放怛囕（trāṃ）字，腳上安放訖哩（hrīḥ）字，惡阿啰叉娑嚩賀（rakṣa svāhā）用於擁護。在真言下面寫上自己的名字。在畫像的兩邊畫觀自在菩薩（Avalokiteśvara）和金剛手菩薩（Vajrapāṇi），他們手中拿著白拂。在畫像的上方畫凈居天人降下甘露雨。在畫像的四面，畫忿怒金剛，即不動尊明王（Acala），吒枳明王（Trailokyavijaya），你罹難拏明王（Nīlakaṇṭha），大力明王（Mahābala），他們各自執持劍、鉤、金剛杵、金剛杖，以降伏惡魔。如此專心致志地畫這幅絲綢畫像。如果修行者修持此法時，先要專心致志地在舍利塔前，經過一晝夜，精進地持齋戒。然後在絲綢畫像前獻上千種供養。從白月一日開始，誦持此總持咒一百萬遍。到十五日，再次獻上千種供養。在第二天早上，總持聖像會化現在修行者面前，一切所求沒有不成就的。
再次，將此總持絲綢畫像，安置在寂靜的地方。用香水灑凈，獻上供養。每天誦持此總持咒八百遍。並且在每月一次獻上千種供養，誦持總持咒一千遍，就能獲得無量的壽命，無量的威勢，騰空自在。每天記住一千頌，說話不會顛倒。能夠去除有情一切的重病。如果有人不能像前面那樣做法，就在自己的住房裡進行。
【English Translation】 English version: Use fine silk. Use excellent colors to paint on the silk the meritorious image of the Uṣṇīṣa-vijaya-dhāraṇī (the supreme Dharani of the Victorious Crown) along with subtle Sanskrit characters. Place the image inside a stupa. The image has a thousand rays of light emanating from its body, sitting on a lotus flower and moon disc, adorned with all kinds of ornaments. The face is like the full moon, with three faces, three eyes, and eight arms. The right face has a benevolent golden appearance. The left face has a wrathful appearance, with sharp teeth, and is the color of a blue lotus. The front face is a perfect white. The first right hand holds a vajra (karma-vajra) at the heart. The second hand holds a lotus flower with Amitāyus (Buddha of Immeasurable Life) on it. The third hand holds an arrow. The fourth hand makes the varada-mudrā (the gesture of granting wishes). The first left hand makes the vajra fist, holding a rope, with the index finger raised. The second hand holds a bow. The third hand makes the abhaya-mudrā (the gesture of fearlessness). The fourth hand holds a treasure vase, with a stupa on top. Place the syllable oṃ (oṃ) on the neck, the syllable ā (ā) on the heart, the syllable hūṃ (hūṃ) on the forehead, the syllable trāṃ (trāṃ) on the navel, and the syllable hrīḥ (hrīḥ) on the feet. rakṣa svāhā (rakṣa svāhā) is for protection. Write your name below the mantra. On both sides of the image, paint Avalokiteśvara (the Bodhisattva of Compassion) and Vajrapāṇi (the Bodhisattva of Power), holding white whisks in their hands. Above the image, paint the Pure Abode Devas descending with nectar rain. On the four sides of the silk, paint the wrathful Vajras, namely Acala (Immovable One), Trailokyavijaya (Conqueror of the Three Worlds), Nīlakaṇṭha (Blue-Necked One), and Mahābala (Great Power), each holding a sword, hook, vajra, and vajra staff, to subdue evil demons. Paint this silk image with utmost sincerity. If a practitioner performs this practice, they must first sincerely observe precepts and fast diligently for one day and one night in front of a stupa containing relics. Then, offer a thousand kinds of offerings before the silk image. Starting from the first day of the white moon, recite this dharani one hundred thousand times. On the fifteenth day, offer a thousand kinds of offerings again. On the following morning, the holy image of the dharani will manifest before the practitioner, and all wishes will be fulfilled.
Furthermore, place this silk image of the dharani in a quiet place. Sprinkle it with fragrant water and offer it with offerings. Recite this dharani eight hundred times daily. Also, once a month, offer a thousand kinds of offerings and recite the dharani one thousand times. You will obtain immeasurable life, immeasurable power, and freedom to fly in the sky. Remember a thousand verses daily, and your speech will not be confused. You will be able to remove all serious illnesses of sentient beings. If someone cannot perform the practice as described above, they can do it in their own dwelling.
白月八日以香水灑凈。安置㡧像隨力供養。志心像前誦此總持七百至八百遍。每日三時複誦二十一遍。增長智慧無病安樂。延壽百歲得宿命通。若自不能作法持誦請他令作亦得長壽聰明智慧。
複次護摩之法。為利益有情故。圓作火爐闊一肘深十二指。外用金剛杵界。以白檀香白土相和泥飾。用白花散於爐內。于爐四邊安四盞酥燈。即以香花四面供養。復置閼伽瓶細妙如法。于其瓶頂纏白色衣。用花果樹枝安於瓶口。樹有白汁者。取青色枝長十二指。複用乾柴同燒。即召請火天。請訖用酥三合。三度傾入爐內。隨合誦火天真言加持。然後發送火天。即觀想無量壽佛分明在於爐內。複誦烏瑟膩沙最勝總持法門。又如前作法。用酥三合傾入爐內。誦此真言曰。
唵(引)阿彌多(引)喻哩捺(二合)那娑嚩(二合)賀(引)
當用五穀。以三指撮谷揾酥。稱所求之愿誦真言一遍。拋向爐內。如是至八百遍。一日三時作法亦然。複誦一切如來烏瑟膩沙最勝總持。離一切病聰明長壽。隨所愿求無不成就。
或初八日于㡧像前。一日三時作護摩法。誦此真言一千遍。增壽千歲不得損害有情恒行佈施。如是儀軌能降冤家。增長智慧得妙音聲。若自不能作法請他令作。息除一切諸惡災患。
複次成就
【現代漢語翻譯】 現代漢語譯本： 白月初八，用香水灑凈場地。安置佛像（Buddha image），隨自己的能力供養。以至誠之心在佛像前誦唸此總持咒七百到八百遍。每日三個時辰再誦唸二十一遍。這樣可以增長智慧，無病安樂，延長壽命至百歲，獲得宿命通（knowledge of past lives）。如果自己不能做法事持誦，請他人代為進行，也能獲得長壽、聰明和智慧。
其次是護摩（Homa，火供）之法。爲了利益眾生，製作一個圓形的火爐，寬一肘，深十二指。火爐外用金剛杵（Vajra，一種法器）作結界。用白檀香和白土混合后塗飾火爐。用白花散在爐內。在火爐四邊安放四盞酥油燈。用香花在四面進行供養。再設定一個裝滿水的閼伽瓶（Argha，供水瓶），務必精細美妙如法。在瓶頂纏繞白色布。用帶有白色汁液的花果樹枝安放在瓶口。取青色樹枝，長十二指。再用乾柴一同焚燒。然後召請火天（Agni，火神）。請完后，用三合酥油，分三次傾入爐內。每次傾入時，配合誦唸火天真言（Agni mantra）加持。然後送走火天。接著觀想無量壽佛（Amitayus Buddha）清晰地顯現在爐內。再誦唸烏瑟膩沙最勝總持法門（Uṣṇīṣa Vijaya Dhāraṇī）。再如前面一樣做法，用三合酥油傾入爐內。誦唸此真言：
唵（引）阿彌多（引）喻哩捺（二合）那娑嚩（二合）賀（引）
應當使用五穀。用三指捏取穀物，蘸上酥油。稱念所求的願望，誦唸真言一遍，拋向爐內。這樣做到八百遍。每日三個時辰作法也是如此。再誦唸一切如來烏瑟膩沙最勝總持（Sarva-Tathāgata-Uṣṇīṣa Vijaya Dhāraṇī）。這樣可以遠離一切疾病，變得聰明長壽，隨心所愿，沒有不成就的。
或者在初八日，在佛像前，每日三個時辰作護摩法。誦唸此真言一千遍。可以增壽千歲，不會損害眾生，並且恒常行佈施。這樣的儀軌能夠降伏冤家，增長智慧，獲得美妙的聲音。如果自己不能做法事，請他人代為進行，可以息除一切諸惡災患。
其次是成就（Siddhi，成就）之法。
【English Translation】 English version: On the eighth day of the white month, purify the area with scented water. Place the Buddha image (Buddha image) and make offerings according to your ability. Recite this dhāraṇī seven hundred to eight hundred times before the image with a sincere heart. Recite it again twenty-one times during three periods of the day. This will increase wisdom, bring freedom from illness and happiness, extend life to a hundred years, and attain knowledge of past lives (knowledge of past lives). If you cannot perform the rituals and recitations yourself, ask someone else to do it for you, and you will also gain longevity, intelligence, and wisdom.
Next is the method of Homa (Homa, fire offering). For the benefit of sentient beings, make a circular fire pit, one cubit wide and twelve fingers deep. Enclose the fire pit with a Vajra (Vajra, a ritual implement) as a boundary. Decorate the fire pit with a mixture of white sandalwood and white clay. Scatter white flowers inside the pit. Place four ghee lamps around the four sides of the pit. Make offerings of incense and flowers on all four sides. Then set up an Argha vase (Argha, water offering vase) filled with water, ensuring it is exquisite and in accordance with the Dharma. Wrap the top of the vase with white cloth. Place branches of flowering and fruit-bearing trees with white sap at the mouth of the vase. Take green branches, twelve fingers long. Then burn them together with dry firewood. Then invoke Agni (Agni, the fire god). After the invocation, use three handfuls of ghee, pouring them into the pit three times. Each time you pour, accompany it with the recitation of the Agni mantra to empower it. Then send off Agni. Then visualize Amitayus Buddha (Amitayus Buddha) clearly appearing within the pit. Then recite the Uṣṇīṣa Vijaya Dhāraṇī (Uṣṇīṣa Vijaya Dhāraṇī). Then, as before, pour three handfuls of ghee into the pit. Recite this mantra:
Oṃ Amitāyur dhāraṇī svāhā
You should use five grains. Take a pinch of grains with three fingers, dip them in ghee. State your desired wish, recite the mantra once, and throw it into the pit. Do this up to eight hundred times. Perform the ritual in the same way during three periods of the day. Then recite the Sarva-Tathāgata-Uṣṇīṣa Vijaya Dhāraṇī (Sarva-Tathāgata-Uṣṇīṣa Vijaya Dhāraṇī). This can keep you away from all diseases, make you intelligent and long-lived, and fulfill all your wishes without fail.
Or on the eighth day, in front of the Buddha image, perform the Homa ritual during three periods of the day. Recite this mantra one thousand times. This can increase your lifespan by a thousand years, prevent you from harming sentient beings, and constantly practice generosity. This ritual can subdue enemies, increase wisdom, and obtain a beautiful voice. If you cannot perform the rituals yourself, ask someone else to do it for you, and you can eliminate all evil disasters and calamities.
Next is the method of Siddhi (Siddhi, accomplishment).
法。如前用五穀作護摩法。即誦烏瑟膩沙最勝總持一洛叉。作護摩已複誦一洛叉。能延壽命一洛叉。至俱胝歲或無量歲。騰空自在降伏魔冤。若求富貴吉祥。如前作護摩法。誦總持一洛叉永得大富貴。若求官位用蓮華作護摩一洛叉得大官位。復有成就劍法。用前㡧像安於舍利塔前。獻千種供養。誦此總持一洛叉。用五鐵為劍安向塔前。複誦總持一洛叉加持于劍。加持劍已。即以右手執劍。得如意通變化自在。有大威勢增壽無量。能為一切眾生作于禍福。
複次作法。如前用金剛杵輪三股叉等。皆得成就。獲前殊勝無量功德。此大總持是一切如來心甚為希有。如前所作必得成就。若復有人。於此一切如來烏瑟膩沙最勝總持法門。每日三時持誦二十一遍。獻供養已志心受持為他解說。令彼有情得大快樂長壽無病。具大智慧得宿命通。彼人命終如蛇蛻皮即得往生極樂佛剎獲大果報。耳亦不聞地獄等聲。何況生彼。佛說此經已。一切世間天人阿修羅乾闥婆等。聞佛所說皆大歡喜信受奉行。
佛說一切如來烏瑟膩沙最勝總持經
【現代漢語翻譯】 現代漢語譯本：法。如前述，用五穀進行護摩（hù mó，梵語 homa 的音譯，指焚燒供品以祭祀）之法。即誦持烏瑟膩沙（Wū sè nì shā，梵語 Uṣṇīṣa 的音譯，佛頂）最勝總持一洛叉（luò chā，梵語 lakṣa 的音譯，十萬）。作護摩后，再誦持一洛叉，能延長壽命一洛叉，乃至俱胝（jù zhī，梵語 koṭi 的音譯，千萬）歲或無量歲，騰空自在，降伏魔冤。若求富貴吉祥，如前作護摩之法，誦持總持一洛叉，永遠獲得大富貴。若求官位，用蓮花作護摩一洛叉，得大官位。又有成就劍法，用前述㡧像（bó xiàng，具體含義需要根據上下文確定，此處暫保留原文）安放在舍利塔前，獻上千種供養，誦持此總持一洛叉，用五種鐵製作的劍安放在塔前，再誦持總持一洛叉加持于劍。加持劍后，即以右手執劍，得如意通，變化自在，有大威勢，增壽無量，能為一切眾生帶來禍福。
再次說明作法。如前述，用金剛杵（jīngāng chǔ，一種法器）、輪、三股叉等，都能成就，獲得前述殊勝無量的功德。此大總持是一切如來心，甚為稀有。如前所作，必定能夠成就。如果有人，對於此一切如來烏瑟膩沙最勝總持法門，每日三時持誦二十一遍，獻上供養后，志心受持，為他人解說，令那些有情（yǒu qíng，指一切有情識的眾生）得到大快樂，長壽無病，具備大智慧，得到宿命通（sù mìng tōng，佛教六神通之一，能知過去世）。此人命終后，如蛇蛻皮一般，即得往生極樂佛剎，獲得大果報，耳朵也不會聽到地獄等聲音，何況會生於地獄。佛說完此經后，一切世間的天人、阿修羅（ā xiū luó，一種神道）、乾闥婆（qián tà pó，一種天神）等，聽聞佛所說，皆大歡喜，信受奉行。
佛說一切如來烏瑟膩沙最勝總持經
【English Translation】 English version: The method: As before, perform the homa (homa, transliteration of the Sanskrit word homa, referring to the burning of offerings for sacrifice) ritual using the five grains. That is, recite the Uṣṇīṣa (Wū sè nì shā, transliteration of the Sanskrit word Uṣṇīṣa, meaning the Buddha's crown protrusion) Supreme Dhāraṇī one lakṣa (luò chā, transliteration of the Sanskrit word lakṣa, meaning one hundred thousand) times. After performing the homa, recite it again one lakṣa times, which can extend lifespan by one lakṣa, even up to koṭi (jù zhī, transliteration of the Sanskrit word koṭi, meaning ten million) years or immeasurable years, allowing one to soar freely, subduing demonic enemies. If seeking wealth and auspiciousness, perform the homa ritual as before, reciting the Dhāraṇī one lakṣa times, and one will forever obtain great wealth and nobility. If seeking official position, use lotuses to perform the homa one lakṣa times, and one will obtain a high official position. Furthermore, there is the accomplishment of the sword method. Place the aforementioned 㡧 image (bó xiàng, specific meaning needs to be determined based on context, temporarily retaining the original text here) in front of the stupa, offer a thousand kinds of offerings, and recite this Dhāraṇī one lakṣa times. Place a sword made of five kinds of iron in front of the stupa, and then recite the Dhāraṇī one lakṣa times to bless the sword. After blessing the sword, hold the sword with the right hand, and one will obtain the power of wish-fulfillment, transforming freely, possessing great power, increasing lifespan immeasurably, and being able to bring fortune and misfortune to all sentient beings.
Furthermore, regarding the method: As before, using the vajra (jīngāng chǔ, a ritual implement), wheel, trident, etc., all can be accomplished, obtaining the aforementioned supreme and immeasurable merits. This Great Dhāraṇī is the heart of all Tathāgatas (rú lái, meaning 'Thus Come One', an epithet of the Buddha), extremely rare. As done before, it will surely be accomplished. If someone, regarding this All Tathāgata Uṣṇīṣa Supreme Dhāraṇī Dharma, recites it twenty-one times during the three periods of the day, after offering offerings, wholeheartedly upholds it, and explains it to others, enabling those sentient beings (yǒu qíng, referring to all beings with consciousness) to obtain great happiness, longevity, freedom from illness, possess great wisdom, and obtain knowledge of past lives (sù mìng tōng, one of the six supernormal powers in Buddhism, the ability to know past lives). After this person's life ends, like a snake shedding its skin, they will be reborn in the Pure Land of Ultimate Bliss, obtaining great rewards, and their ears will not hear the sounds of hell, let alone be born there. After the Buddha spoke this sutra, all the gods, humans, asuras (ā xiū luó, a type of deity), gandharvas (qián tà pó, a type of celestial musician), etc., in the world, hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it.
The Sutra of the All Tathāgata Uṣṇīṣa Supreme Dhāraṇī Spoken by the Buddha