T19n1008_菩提場莊嚴陀羅尼經
大正藏第 19 冊 No. 1008 菩提場莊嚴陀羅尼經
No. 1008
菩提場莊嚴陀羅尼經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時薄伽梵住筏羅痆斯大城廣博大園。與苾芻眾五千人俱。皆是大阿羅漢。諸漏已盡所作已辦。逮得已利斷諸有結。復有菩薩摩訶薩五百人俱。
爾時世尊滿月十五日而坐說法。其眾會有無量俱胝那庾多百千有情。婆羅門剎利梵志尼乾子等。及餘外道戲論幻術居尸林納衣持牛戒者居山谷持禁戒者。復與大天眾皆于佛前眾會而坐。時大眾會邪見異道心懷疑難。如來愍念皆安慰之。恣其所問。復有天龍藥叉乾闥婆阿修羅伽樓羅緊那羅摩睺羅伽人非人等。前後圍繞而坐。復有天帝釋。與忉利天子天眾百千眷屬。前後圍繞來至佛所。復有梵王與娑訶世界主梵眾天子百千眷屬皆來集會。復有日月天子寶賢滿賢賢力天等。與大藥叉將眾及大自在天那羅延天焰魔天水天俱尾羅天四大天王吉祥天女辯才天女訶利帝母商棄尼天女花齒天女訶利帝五百子等。皆與眷屬眾會而坐。復有娑伽羅龍王難陀龍王烏波難陀龍王與無量百千龍眾圍繞。復有緊那羅王摩呼羅伽王與無量眷屬前後
【現代漢語翻譯】 現代漢語譯本 No. 1008 菩提場莊嚴陀羅尼經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時薄伽梵（Bhagavan，世尊）住在筏羅痆斯（Varanasi）大城廣博的大園林中。與五千位比丘（bhiksu）眾在一起。他們都是大阿羅漢（arhat），已經斷盡了所有煩惱，該做的都已做完，獲得了自身的利益，斷除了所有存在的束縛。還有五百位菩薩摩訶薩（bodhisattva-mahāsattva）也在一起。
當時，世尊在滿月十五日那天坐著說法。參加集會的有無量俱胝（koti，千萬）那庾多（nayuta，萬億）百千有情眾生，包括婆羅門（Brahmin）、剎帝利（Kshatriya）、梵志（Brahmacarin）、尼乾子（Nigantha）等，以及其他外道，如戲論者、幻術師、居住在尸林者、穿納衣者、持牛戒者、居住在山谷者、持禁戒者。還有大天眾也都在佛前參加集會而坐。當時的大眾集會中，有持邪見者、異道者，心中充滿懷疑和困難。如來憐憫他們，都安慰他們，允許他們隨意提問。還有天龍（nāga）、藥叉（yaksa）、乾闥婆（gandharva）、阿修羅（asura）、伽樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等人和非人等，前後圍繞著佛陀而坐。還有天帝釋（Śakra），與忉利天（Trayastrimsa）的天子和天眾百千眷屬，前後圍繞著來到佛所。還有梵王（Brahmā）與娑婆世界（Sahā）的主梵眾天子百千眷屬都來集會。還有日月天子、寶賢天、滿賢天、賢力天等，與大藥叉將眾以及大自在天（Maheśvara）、那羅延天（Nārāyana）、焰魔天（Yama）、水天、俱尾羅天（Kubera）、四大天王、吉祥天女（Lakshmi）、辯才天女（Sarasvati）、訶利帝母（Hāritī）、商棄尼天女、花齒天女、訶利帝五百子等，都與眷屬參加集會而坐。還有娑伽羅龍王（Sāgara）、難陀龍王（Nanda）、烏波難陀龍王（Upananda）與無量百千龍眾圍繞。還有緊那羅王、摩呼羅伽王與無量眷屬前後圍繞。
【English Translation】 English version No. 1008 Bodhimanda-vyūha-dhāranī-sūtra
Translated by the Tripiṭaka śrāmaṇa Amoghavajra of the Da Xingshan Temple, with the imperial decree. He was the Special Advanced Official of the Third Rank, bearing the title of Minister of Ceremonial Affairs, the Duke of Su of the State, entitled to a fief of three thousand households, granted the Purple Robe, posthumously awarded the title of Minister of Public Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise.
Thus have I heard. At one time, the Bhagavan (Blessed One) was dwelling in the great city of Varanasi, in a vast and expansive garden. He was with a community of five thousand bhiksus (monks), all of whom were great arhats (worthy ones), who had exhausted all defilements, accomplished what needed to be done, attained their own benefit, and severed all bonds of existence. There were also five hundred bodhisattva-mahāsattvas (great beings).
At that time, the World-Honored One was seated on the fifteenth day of the full moon, expounding the Dharma. The assembly consisted of countless kotis (ten millions), nayutas (hundred billions), and hundreds of thousands of sentient beings, including Brahmins (priests), Kshatriyas (warriors), Brahmacarins (celibates), Niganthas (Jains), and other non-Buddhist practitioners, such as those who engaged in frivolous debates, illusionists, those who lived in charnel grounds, those who wore patched robes, those who observed the cow vow, those who lived in mountain valleys, and those who observed restrictive vows. There were also great assemblies of devas (gods), all seated before the Buddha in the assembly. At that time, the great assembly included those with heterodox views and those with differing paths, their minds filled with doubt and difficulty. The Tathagata (Thus Come One) had compassion for them, comforted them all, and allowed them to ask whatever they wished. There were also nāgas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (titans), garudas (eagles), kinnaras (celestial musicians), mahoragas (great serpents), and other human and non-human beings, seated surrounding the Buddha. There was also Śakra (Indra), the Lord of the Devas, with hundreds of thousands of attendants from the Trayastrimsa (Thirty-three Heavens), surrounding him as they came to the Buddha's presence. There was also Brahmā (the Creator) with hundreds of thousands of attendants, the lords of the Sahā (endurance) world and the Brahma heavens, all gathered. There were also the sun and moon devas, Ratna-bhadra, Pūrna-bhadra, Bala-bhadra, and others, with great yaksha generals and the great Maheśvara (Great Lord), Nārāyana (Vishnu), Yama (Lord of Death), the Water Deva, Kubera (God of Wealth), the Four Great Kings, Lakshmi (Goddess of Fortune), Sarasvati (Goddess of Knowledge), Hāritī (Mother of Demons), the Śaṅkhinī Goddess, the Flower-Tooth Goddess, the five hundred sons of Hāritī, and others, all seated with their retinues in the assembly. There were also the Sāgara Nāga King (Ocean Dragon King), the Nanda Nāga King, and the Upananda Nāga King, surrounded by countless hundreds of thousands of nāgas. There were also the Kinnara King and the Mahoraga King, surrounded by countless attendants.
圍繞作大供養而住聽法其大眾會有大婆羅門名毗鈕達多。住波吒離子城。是婆羅門多諸財寶豐饒巨富。與毗沙門天王等敵。是婆羅門多聞聰哲智慧審慮。諦修善品意樂凈信。極善歸依三寶。優婆塞中最為第一。其婆羅門為無子息晝夜作是思惟。若無子息當生何趣。又斷我族。婆羅門又作思惟。大師佛世尊即是我父我是佛子。真正妙法是我之母。僧伽聖眾是我兄弟。今生有幸遇大吉祥及於來世。我今問佛世尊修何法行。我由修行一法。收攝一切善根。迴向于無上正等菩提。常恒三寶種永不斷絕。由此福因緣得有子息。我今欲問世尊修何法行。爾時毗鈕達多大婆羅門。往詣世尊繞佛三匝。
合掌禮佛而白佛言。世尊能以一法積集一切善根。所謂證得無上正等菩提。即成共諸三寶善根無盡。令我獲得子息。世尊告言善哉善哉大婆羅門。能問如是義汝今當聽極善作意。吾今為汝廣稱讚敷演。大婆羅門有菩提場莊嚴陀羅尼大教王由此陀羅尼。種植一切善根能滿一切意願。我念過去世。于婆吒離子城東門外。有一大園。其園名阿蘇離園。中有羅剎女住。名花阿蘇離。其羅剎女稟性暴惡威怒。千由旬內所有男女。童男童女奪其精氣。波吒離子城中人民常被驚怖懷大憂懼。互相瞻視咸言作何方便。時眾多耆舊告諸人眾。汝等諦聽
【現代漢語翻譯】 現代漢語譯本：當時，在圍繞作大供養而安住聽法的大眾中，有一位名叫毗鈕達多（Vishnudatta，意為毗濕奴所賜）的大婆羅門，居住在波吒離子城（Pataliputra，古印度城市名）。這位婆羅門擁有大量的財富，非常富有，可以與毗沙門天王（Vaishravana，佛教護法神）相匹敵。這位婆羅門博學聰慧，智慧深邃，經過審慎的思考，致力於修習善行，內心充滿純凈的信仰，極好地歸依三寶。在優婆塞（Upasaka，在家男居士）中，他是最為傑出的。這位婆羅門因為沒有子嗣，日夜都在思考：如果沒有子嗣，我將轉生到哪裡？我的家族也將斷絕。婆羅門又想：大師佛世尊就是我的父親，我是佛的兒子。真正美妙的佛法是我的母親，僧伽（Sangha，僧團）聖眾是我的兄弟。今生有幸遇到如此大的吉祥，以及未來的世代。我現在要請問佛世尊，修習何種法行，我通過修行這一法，就能收攝一切善根，迴向于無上正等菩提（Anuttara-samyak-sambodhi，無上正等覺悟），使常恒的三寶（Triratna，佛法僧）的種子永遠不會斷絕，並且憑藉這個福德因緣，能夠得到子嗣。我現在想請問世尊，修習何種法行。當時，毗鈕達多大婆羅門前往世尊所在之處，繞佛三匝。 合掌向佛行禮，稟告佛說：『世尊，有沒有一種方法可以積聚一切善根，從而證得無上正等菩提，成就與三寶共同的無盡善根，並使我獲得子嗣？』世尊告訴他說：『善哉，善哉，大婆羅門，你能夠詢問這樣的問題。你現在應當仔細聽，用心思考。我今天為你廣泛地稱讚和闡述。大婆羅門，有一種菩提場莊嚴陀羅尼大教王（Bodhimanda-alamkara-dharani-mahā-vidyā-rāja，菩提道場莊嚴總持大教法王），通過這個陀羅尼，可以種植一切善根，能夠滿足一切意願。』我回憶過去世，在波吒離子城東門外，有一個大園林，這個園林名叫阿蘇離園（Asuri Garden）。園中住著一個羅剎女（Rakshasi，女惡鬼），名叫花阿蘇離（Flower Asuri）。這個羅剎女天性暴虐兇惡，在方圓千由旬（Yojana，古印度長度單位）內，奪取所有男女、童男童女的精氣。波吒離子城中的人民經常受到驚嚇，內心充滿憂慮和恐懼，互相觀望，都在說要採取什麼辦法。當時，許多年長的智者告訴眾人：『你們仔細聽。』
【English Translation】 English version: At that time, among the great assembly who were dwelling around making great offerings and listening to the Dharma, there was a great Brahmin named Vishnudatta (Given by Vishnu). He lived in the city of Pataliputra. This Brahmin possessed vast wealth, being exceedingly rich, comparable to Vaishravana, the Heavenly King. This Brahmin was learned, intelligent, wise, and thoughtful. He diligently cultivated virtuous deeds, his mind filled with pure faith, and he took refuge in the Three Jewels (Triratna) in an excellent manner. Among the Upasakas (lay male devotees), he was the foremost. This Brahmin, being without offspring, pondered day and night: 'If I have no offspring, where will I be reborn? And my lineage will be cut off.' The Brahmin further thought: 'The great master, the Buddha, is my father; I am the Buddha's son. The true and wonderful Dharma is my mother, and the Sangha (monastic community) is my brothers. I am fortunate in this life to encounter such great auspiciousness, and in future generations as well. Now I will ask the World-Honored One, the Buddha, what Dharma practice I should cultivate. By cultivating this one practice, I can gather all virtuous roots, dedicating them to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), ensuring that the seeds of the ever-abiding Three Jewels will never be cut off, and through this meritorious cause, I will be able to have offspring. I now wish to ask the World-Honored One what Dharma practice I should cultivate.' At that time, the great Brahmin Vishnudatta went to where the World-Honored One was, circumambulating the Buddha three times. Joining his palms together, he paid homage to the Buddha and said: 'World-Honored One, is there a single practice by which one can accumulate all virtuous roots, thereby attaining Anuttara-samyak-sambodhi, accomplishing inexhaustible virtuous roots shared with the Three Jewels, and enabling me to obtain offspring?' The World-Honored One told him: 'Excellent, excellent, great Brahmin, that you are able to ask such a question. Now you should listen carefully and pay close attention. I will now extensively praise and expound for you. Great Brahmin, there is a Bodhimanda-alamkara-dharani-mahā-vidyā-rāja (Great King of the Doctrine of the Dharani that Adorns the Bodhi Field). Through this Dharani, one can plant all virtuous roots and fulfill all wishes.' I recall in a past life, outside the east gate of the city of Pataliputra, there was a large garden. This garden was called Asuri Garden. In the garden lived a Rakshasi (female demon) named Flower Asuri. This Rakshasi was by nature violent and fierce. Within a thousand Yojana (ancient Indian unit of distance), she would seize the essence of all men and women, boys and girls. The people in the city of Pataliputra were constantly frightened, filled with worry and fear, looking at each other, wondering what to do. At that time, many elder wise men told the people: 'Listen carefully.'
我等聞佛出世。其佛號曰妙光幢如來應供正遍知。汝等應當往詣彼佛世尊所。問佛世尊。救濟汝等憂懼之難。時諸人眾白耆舊言。世尊今者在於何處。耆舊答言世尊今在半遮羅聚落。是諸人眾復白耆舊。我等作何方便。耆舊告言汝等還歸。可於凈處以瞿摩夷和土涂作方壇。四方齊整散諸雜花。置四香爐四瓶香水並四疊食然四盞燈。又取一頻伽瓶滿盛香水。取一齒木安於瓶上。應當啟請彼如來言。惟愿世尊明日食時降臨於此。如來悉知過去未來現在之事。如來拔濟一切有情墮險趣者。地獄餓鬼畜生。常令解脫。如來必當食時降赴以大神通。並諸眷屬來至波吒離城。時諸人眾聞此語已。眾人咸集高顯凈處。以瞿摩夷和土涂壇以種種花散其壇上。嚴飾賢瓶置種種食飲涂香燒香。然燈置於四方。種種音樂金頻伽寶莊嚴瓶滿盛香水。齒木安於瓶上。置壇中心。以和雅音高聲作是唱言。稽首歸命妙光幢如來世尊應正等覺。稽首歸命憐愍一切有情大牟尼世尊。稽首歸命奇特法性佛世尊。惟愿拔濟我等受苦眾生。惟愿明日食時來受我供。安慰我等一切有情。為歸為依為作善趣。解脫我等極甚怖畏險惡難處。時大人眾才發此言。于其處地六種震動。頻伽寶瓶傾倒于地。即成大蓮華池。天妙八功德水充滿其中。其水香凈不冷不熱令人悅意。
【現代漢語翻譯】 現代漢語譯本： 我們聽聞有佛出世，佛號是妙光幢如來（妙光幢如來：具有奇妙光芒和旗幟的如來），應供（應受供養），正遍知（完全覺悟者）。你們應當前往那位佛世尊處，請問佛世尊，如何救濟你們憂愁恐懼的災難。當時眾人問長者說：『世尊現在在哪裡？』長者回答說：『世尊現在在半遮羅聚落（半遮羅聚落：一個地名）。』眾人又問長者：『我們該如何做？』長者告訴他們說：『你們回去后，可以在乾淨的地方用牛糞和泥土塗抹成方形的壇，四方要平整，散上各種雜花，放置四個香爐、四瓶香水和四份食物，點燃四盞燈。再取一個頻伽瓶（頻伽瓶：一種裝飾華麗的瓶子），盛滿香水，取一齒木（齒木：一種清潔牙齒的樹枝）放在瓶上。應當祈請那位如來說：『惟愿世尊明天用餐時降臨此處。』如來完全知曉過去、未來、現在的事情。如來救拔一切有情眾生脫離墮入惡道的危險，如地獄、餓鬼、畜生，常令他們解脫。如來必定會在用餐時降臨，以大神通，帶著眷屬來到波吒離城（波吒離城：一個城市名）。』當時眾人聽了這些話后，聚集在高顯乾淨的地方，用牛糞和泥土塗抹壇，用各種花散在壇上，莊嚴地裝飾賢瓶（賢瓶：吉祥的瓶子），放置各種食物和飲料，涂香和燒香，點燃燈放置在四方。用各種音樂和金頻伽寶裝飾瓶，盛滿香水，將齒木放在瓶上，放置在壇的中心。用和諧的聲音高聲唱道：『稽首歸命妙光幢如來世尊應正等覺（應正等覺：應供、正遍知）。稽首歸命憐憫一切有情的大牟尼世尊（大牟尼世尊：偉大的聖者）。稽首歸命奇特法性的佛世尊。惟愿救拔我們這些受苦的眾生。惟愿明天用餐時來接受我們的供養，安慰我們一切有情，成為我們的歸宿、依靠，為我們創造善趣（善趣：好的去處），解脫我們極度恐懼的險惡之處。』當時眾人剛說完這些話，那個地方就發生了六種震動。頻伽寶瓶傾倒在地，立刻變成一個大蓮花池，充滿天上的美妙八功德水（八功德水：具有八種功德的水），水質香潔清凈，不冷不熱，令人感到愉悅。
【English Translation】 English version: We have heard that a Buddha has appeared in the world. His name is Myokodoto Nyorai (Myokodoto Nyorai: Tathagata with wondrous light and banners), Ogu (worthy of offerings), Shobenshi (perfectly enlightened one). You should go to that Buddha World-Honored One and ask the Buddha World-Honored One how to save you from the calamities of sorrow and fear. At that time, the people asked the elder, 'Where is the World-Honored One now?' The elder replied, 'The World-Honored One is now in the village of Hanchara (Hanchara: a place name).' The people then asked the elder, 'What should we do?' The elder told them, 'When you return, you can use cow dung and soil to smear a square altar in a clean place. The four sides should be neat, and various miscellaneous flowers should be scattered. Place four incense burners, four bottles of fragrant water, and four servings of food, and light four lamps. Then take a Kalavinka bottle (Kalavinka bottle: a gorgeously decorated bottle), fill it with fragrant water, and place a tooth wood (tooth wood: a twig for cleaning teeth) on the bottle. You should pray to that Tathagata, saying, 'May the World-Honored One descend here tomorrow at mealtime.' The Tathagata fully knows the past, future, and present. The Tathagata rescues all sentient beings from the danger of falling into evil realms, such as hell, hungry ghosts, and animals, and constantly liberates them. The Tathagata will surely descend at mealtime, with great supernatural powers, and come to Pataliputra (Pataliputra: a city name) with his retinue.' At that time, after hearing these words, the people gathered in a high and clean place, smeared the altar with cow dung and soil, scattered various flowers on the altar, and adorned the virtuous vase (virtuous vase: an auspicious vase), placing various foods and drinks, fragrant ointments, and burning incense. They lit lamps and placed them in the four directions. They decorated the bottle with various musical instruments and golden Kalavinka treasures, filled it with fragrant water, and placed the tooth wood on the bottle, placing it in the center of the altar. With harmonious voices, they loudly chanted, 'We bow and take refuge in Myokodoto Nyorai World-Honored One, Ogu Shobenshi (Ogu Shobenshi: worthy of offerings, perfectly enlightened one). We bow and take refuge in the Great Muni World-Honored One (Great Muni World-Honored One: the great sage) who has compassion for all sentient beings. We bow and take refuge in the Buddha World-Honored One of wondrous Dharma nature. May you rescue us suffering beings. May you come to receive our offerings tomorrow at mealtime, comfort all sentient beings, become our refuge and reliance, create good destinies (good destinies: good places to go) for us, and liberate us from extremely fearful and dangerous places.' At that time, as soon as the great assembly spoke these words, the ground in that place shook in six ways. The Kalavinka treasure bottle fell to the ground and immediately transformed into a large lotus pond, filled with the heavenly, wonderful water of eight merits (water of eight merits: water with eight virtues), the water was fragrant, clean, neither cold nor hot, and pleasing to the mind.
其池水中有種種花。所謂青蓮華紅蓮華赤蓮華白蓮華滿於池內。金砂布地四道寶階。以種種寶間錯莊嚴。即其齒木變為寶樹。高六由旬縱廣正等有八由旬。其樹根莖枝葉花果皆七寶所成。復於是處其地寬廣嚴凈。面各十二由旬成一大曼茶羅。其處令人愛樂。殊麗端嚴。處處皆有種種水陸諸花。于花樹上。有種種鳥鸚鵡孔雀迦陵頻伽共命之鳥及余吉祥諸鳥。金嘴金髻毛羽皆是七寶所成。出和雅音。其地種種花樹以為莊嚴。所謂多摩羅樹瞻卜花樹。波吒羅樹無憂樹。阿低木多迦樹蘇摩那樹。迦南摩樹抳羅樹。大抳羅樹朅乳羅樹。祥薇花樹止藍拏迦樹。庾體(他以反)迦樹信拏迦縛離樹等。皆是妙光幢如來本願菩提場莊嚴陀羅尼神力加持故。作大神變。時波吒離子人眾心生奇特。互相視言。今所現者大神通相先應而現。誰之威力誰之神通於此贍部洲現大利益現大功德。當於世間現此瑞相。與諸有情成大利益。時彼人眾互相視言。汝等各去營辦種種殊勝飲食。明日請佛廣大供養。時彼人眾各還本家。其夜營辦種種飲食色香美味香花涂香末香幢幡音樂。與多眷屬將至中路祇候世尊。時妙光幢如來在半遮邏大聚落中。與大眾會說法教化。于大眾前忽現七寶所成頻伽水瓶並及齒木。
爾時世尊見已微笑即舒百千福莊嚴金色臂。
【現代漢語翻譯】 現代漢語譯本：其池水中有各種各樣的花。有所謂的青蓮華（Utpala，青色的蓮花），紅蓮華（Padma，紅色的蓮花），赤蓮華（Kumuda，紅色的蓮花），白蓮華（Pundarika，白色的蓮花），佈滿了池內。地面鋪著金砂，有四道寶階，用各種各樣的寶物交錯裝飾。他們用來清潔牙齒的木頭變成了寶樹，高六由旬（Yojana，古印度長度單位，約合7-9英里），縱橫相等，有八由旬。樹的根、莖、枝、葉、花、果都是七寶所成。而且，那個地方寬廣而莊嚴潔凈，每個面都有十二由旬，形成一個大曼茶羅（Mandala，壇場）。那個地方令人喜愛，非常美麗端莊。處處都有各種各樣的水生和陸生花卉。在花樹上，有各種各樣的鳥，如鸚鵡、孔雀、迦陵頻伽（Kalavinka，妙音鳥）、共命之鳥（Jivajiva，雙頭鳥）以及其他吉祥的鳥類。它們的金色的嘴，金色的髮髻，毛羽都是七寶所成，發出和諧優雅的聲音。那片土地用各種各樣的花樹來裝飾，有所謂的多摩羅樹（Tamala，一種樹名），瞻卜花樹（Champaka，黃玉蘭），波吒羅樹（Patala，紫葳），無憂樹（Ashoka，火焰花），阿低木多迦樹（Atimuktaka，金銀花），蘇摩那樹（Sumana，茉莉花），迦南摩樹（Karnikara，阿勃勒），抳羅樹（Nila，藍花樹），大抳羅樹（Maha Nila，大藍花樹），朅乳羅樹（Khadira，兒茶樹），祥薇花樹（Jati，素馨花），止藍拏迦樹（Strychnos potatorum，凈水豆），庾體迦樹（Yuthika，素方花），信拏迦縛離樹（Sindhuvaraka，海桐）等。這些都是妙光幢如來（Ratnaketu，寶幢如來）的本願菩提場莊嚴陀羅尼神力加持的緣故，顯現大神變。當時，波吒離（Pataliputra，華氏城）的民眾心中感到驚奇，互相看著說：『現在所顯現的這種大神通之相，事先應驗而顯現。是誰的威力？是誰的神通？在這贍部洲（Jambudvipa，閻浮提，我們所居住的這個世界）顯現大利益，顯現大功德？將要在世間顯現這種瑞相，與各種有情眾產生就大利益。』當時，那些民眾互相看著說：『你們各自回去準備各種殊勝的飲食，明天請佛來接受廣大的供養。』當時，那些民眾各自回到自己的家中。那天晚上，他們準備了各種各樣的飲食，色香味俱全，還有香花、涂香、末香、幢幡、音樂，帶著許多眷屬，來到中途迎接世尊。當時，妙光幢如來（Ratnaketu，寶幢如來）在半遮邏（Panicala）大聚落中，與大眾集會說法教化。在大眾面前忽然顯現七寶所成的頻伽（Kalavinka，妙音鳥）水瓶以及齒木。 這時，世尊看見后，微微一笑，就伸出百千福德莊嚴的金色手臂。
【English Translation】 English version: In its ponds, there were various kinds of flowers, namely, blue lotus flowers (Utpala), red lotus flowers (Padma), crimson lotus flowers (Kumuda), and white lotus flowers (Pundarika), filling the ponds. The ground was covered with golden sand, and there were four jeweled stairways, adorned with various jewels intermingled. The toothpicks they used transformed into jeweled trees, six Yojana (ancient Indian unit of distance, approximately 7-9 miles) in height, with equal length and width of eight Yojana. The roots, stems, branches, leaves, flowers, and fruits of the trees were all made of the seven jewels. Moreover, that place was wide, solemn, and clean, each side being twelve Yojana, forming a great Mandala (sacred enclosure). That place was delightful and exceedingly beautiful and dignified. Everywhere there were various aquatic and terrestrial flowers. On the flower trees, there were various birds such as parrots, peacocks, Kalavinka (mythical bird with a beautiful voice), Jivajiva (two-headed bird), and other auspicious birds. Their golden beaks, golden topknots, and feathers were all made of the seven jewels, emitting harmonious and elegant sounds. The land was adorned with various flower trees, namely, Tamala trees, Champaka trees, Patala trees, Ashoka trees, Atimuktaka trees, Sumana trees, Karnikara trees, Nila trees, Maha Nila trees, Khadira trees, Jati flower trees, Strychnos potatorum trees, Yuthika trees, Sindhuvaraka trees, and so on. All of these were due to the power of the great Dharani (incantation) that adorns the Bodhi-mandala (enlightenment place) of the Tathagata Ratnaketu (Buddha of Jeweled Banner), manifesting great miraculous transformations. At that time, the people of Pataliputra (ancient city in India) felt astonished and looked at each other, saying, 'This manifestation of great miraculous power has appeared in advance. Whose power is it? Whose神通 (supernatural power) is it? In this Jambudvipa (the continent where we live), it manifests great benefits and great merits. It will manifest this auspicious sign in the world, bringing great benefits to all sentient beings.' At that time, those people looked at each other and said, 'Each of you go back and prepare various excellent foods. Tomorrow, invite the Buddha to receive a grand offering.' At that time, those people returned to their respective homes. That night, they prepared various foods with excellent colors, aromas, and flavors, as well as fragrant flowers, scented powders, banners, and music. Accompanied by many family members, they went to meet the World-Honored One on the road. At that time, the Tathagata Ratnaketu (Buddha of Jeweled Banner) was in the great village of Panicala, gathering with the assembly to teach and transform. In front of the assembly, a Kalavinka (mythical bird with a beautiful voice) water bottle made of the seven jewels and a toothpick suddenly appeared. At that time, the World-Honored One, having seen this, smiled and extended his golden arm adorned with hundreds of thousands of blessings.
取頻伽瓶並及齒木。寂然而住。爾時大眾見此事已。咸生奇特嘆未曾有。現此瑞相未知何方迎請世尊。
爾時眾中有一菩薩摩訶薩。名妙清凈慧。往詣佛所頭面禮足。右繞三匝而白佛言。世尊此之瑞相從何而來。現頻伽水瓶並及齒木。奉請世尊。佛言此頻伽瓶齒木從波吒離子大城而來。告妙清凈慧菩薩言。汝可行籌隨從我者。以大神力明日晨朝當入波吒離子大城。時妙清凈慧菩薩摩訶薩聞是語已尋即行籌。告諸聲聞眾菩薩眾有大神通能作神境通者。可受此籌。明日晨朝入波吒離城。時清凈慧菩薩遍行籌已。即請世尊。
爾時世尊于晨朝時。齊整衣服以大威嚴以大眷屬。以大神力遊戲加持。與諸大眾即乘虛空。天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽作大音樂。以種種香花涂香末香衣服嚴具。于虛空中。供養如來。以佛神通於須臾頃至波吒離子大城。從空而下至寬廣嚴凈大曼茶羅處。坐師子座。彼大眾各各自乘化宮殿而來會坐。時城中人眾以佛威神力。各持種種。供養世尊及彼大眾菩薩聲聞眾天龍八部眾。聲聞眾世尊知食時將至。皆令坐食。種種色香美味飲食恣意食足。
爾時大眾食已。洗漱整理衣服。以大神通復以供養旋繞三匝。各于佛前次第而坐。即以上事白佛言。世尊於此城東門外。有園
【現代漢語翻譯】 現代漢語譯本：取來頻伽瓶（一種裝水的瓶子）以及齒木（一種清潔牙齒的工具），世尊寂靜地安住。當時，大眾見到這種景象，都感到非常驚奇，嘆息從未見過。出現這種吉祥的徵兆，不知道是從哪個方向迎請世尊。 這時，大眾中有一位菩薩摩訶薩（ महानसत्त्व，偉大的菩薩），名叫妙清凈慧（सुविशुद्धमति，擁有奇妙清凈智慧的人），前往佛陀處，頭面頂禮佛足，右繞佛三圈，然後對佛說：『世尊，這種吉祥的徵兆是從哪裡來的？出現頻伽水瓶以及齒木，這是在奉請世尊。』佛陀說：『這頻伽瓶和齒木是從波吒離子（पाटलिपुत्र，古印度城市，今巴特那）大城而來。』佛陀告訴妙清凈慧菩薩說：『你可以行籌（一種選擇參與者的方法），凡是跟隨我的人，憑藉大神力，明天早晨將進入波吒離子大城。』當時，妙清凈慧菩薩摩訶薩聽到這話后，立即行籌，告訴各位聲聞眾（श्रवक，聽聞佛陀教誨的人）和菩薩眾，凡是有大神通，能夠施展神境通（iddhi-vidhā，一種超自然能力）的人，可以接受這個籌，明天早晨進入波吒離城。』當時，清凈慧菩薩遍行籌后，就迎請世尊。 這時，世尊在早晨的時候，整理好衣服，以大威嚴和大眷屬，憑藉大神力遊戲加持，與各位大眾一起乘虛空而行。天龍（deva-nāga，天上的龍族）、藥叉（yakṣa，一種守護神）、乾闥婆（gandharva，一種天上的音樂家）、阿修羅（asura，一種好戰的神）、迦樓羅（garuḍa，一種大鵬鳥）、緊那羅（kiṃnara，一種半人半鳥的神）、摩睺羅伽（mahoraga，一種大蟒神）演奏著盛大的音樂，用各種香花、涂香、末香、衣服和莊嚴器具，在虛空中供養如來。憑藉佛的神通，在很短的時間內到達波吒離子大城，從空中降落到寬廣莊嚴的大曼茶羅（maṇḍala，壇場）處，坐在獅子座上。那些大眾各自乘坐化現的宮殿而來聚會坐下。當時，城中的人們憑藉佛的威神力，各自拿著各種物品，供養世尊以及各位大眾、菩薩聲聞眾和天龍八部眾。世尊知道聲聞眾的用餐時間將至，就讓他們坐下用餐，各種色香味美的飲食隨意享用，直到滿足。 這時，大眾用完餐后，洗漱整理衣服，以大神通再次供養，右繞佛三圈，各自在佛前依次坐下，然後將以上的事情稟告佛陀說：『世尊，在這座城的東門外，有一個花園』
【English Translation】 English version: He took the piṅga vase (a type of water pot) and the tooth-wood (a tool for cleaning teeth), and remained in silence. At that time, the assembly, seeing this event, all felt amazed and exclaimed that they had never seen such a thing before. This auspicious sign appeared, but they did not know from which direction the World-Honored One was being invited. At that time, among the assembly, there was a Bodhisattva-Mahasattva (महानसत्त्व, great being of Bodhi) named Myo Qingjing Hui (सुविशुद्धमति, one with wondrous pure wisdom), who went to the Buddha, prostrated with his head and face at the Buddha's feet, circumambulated the Buddha three times to the right, and then said to the Buddha: 'World-Honored One, from where does this auspicious sign come? The appearance of the piṅga water vase and the tooth-wood indicates that the World-Honored One is being invited.' The Buddha said: 'This piṅga vase and tooth-wood come from the great city of Pāṭaliputra (पाटलिपुत्र, ancient Indian city, now Patna).' The Buddha told the Bodhisattva Myo Qingjing Hui: 'You may distribute lots (a method of selecting participants). Those who follow me, by means of great divine power, will enter the great city of Pāṭaliputra tomorrow morning.' At that time, the Bodhisattva-Mahasattva Myo Qingjing Hui, upon hearing these words, immediately distributed lots, telling the Śrāvaka assembly (श्रवक, those who hear the Buddha's teachings) and the Bodhisattva assembly, 'Those who have great divine powers and can manifest magical abilities (iddhi-vidhā, a supernatural ability), may accept this lot and enter the city of Pāṭaliputra tomorrow morning.' At that time, Bodhisattva Qingjing Hui, after distributing the lots, invited the World-Honored One. At that time, the World-Honored One, in the morning, tidied his robes, with great majesty and a large retinue, by means of great divine power and playful blessings, together with the assembly, traveled through the air. Devas-Nāgas (deva-nāga, celestial dragons), Yakṣas (yakṣa, a type of guardian spirit), Gandharvas (gandharva, a type of celestial musician), Asuras (asura, a type of warring god), Garuḍas (garuḍa, a type of large bird), Kiṃnaras (kiṃnara, a type of half-human, half-bird deity), and Mahoragas (mahoraga, a type of great serpent deity) played great music, and with various fragrant flowers, scented ointments, powdered incense, robes, and adornments, they made offerings to the Tathagata in the air. By means of the Buddha's divine power, in a very short time, they arrived at the great city of Pāṭaliputra, descended from the sky to a wide and adorned great maṇḍala (maṇḍala, sacred enclosure), and sat on lion thrones. The assembly each arrived and sat down in their transformed palaces. At that time, the people in the city, by means of the Buddha's majestic power, each held various items and made offerings to the World-Honored One and the assembly, the Bodhisattvas, Śrāvakas, and the eight classes of gods and dragons. The World-Honored One, knowing that the time for the Śrāvakas to eat was approaching, had them sit down to eat, and they freely enjoyed various colorful, fragrant, and delicious foods until they were satisfied. At that time, after the assembly had finished eating, they washed and tidied their robes, made offerings again with great divine powers, circumambulated the Buddha three times to the right, and each sat down in order before the Buddha, and then reported the above matters to the Buddha, saying: 'World-Honored One, outside the east gate of this city, there is a garden.'
名阿蘇離。于彼園中有羅剎女。名花阿蘇離。其性暴惡。常奪男女童男童女精氣。晝夜常懷害心。惟愿世尊開示方便除此災害。
爾時妙光幢如來安慰大眾。寂默而住示現微笑。從佛面門出種種光明。以此其光照曜三千大千世界。及照阿蘇離園羅剎女並百千眷屬佛威神力令彼羅剎女。並諸眷屬四方馳走。其園被燒如一火聚。悲聲號哭十方奔走。我等歸誰誰當救我。是時城中有諸天眾。空中出聲告言。汝等可往妙光幢如來所稽首歸依。當令汝獲得安樂。時彼花阿蘇離羅剎女百千眷屬忙然。往詣佛所頭面禮足。白佛言惟愿世尊救我。惟愿薄伽梵救我。惟愿修伽陀救我。世尊我從今已后更不敢害諸有情。更不敢侵惱有情時妙光幢如來默然而許。即入菩提場遊戲神通加持三摩地。由入此三摩地故。照曜十方一切佛剎。彼剎中一切如來悉皆顯現。並聞為大眾說法音聲。時妙光幢如來。說菩提場莊嚴陀羅尼。彼十方世界中如來皆贊言。善哉善哉妙光幢如來。善說菩提場莊嚴陀羅尼教王。令調伏花阿蘇離羅剎女並及眷屬。安立十善業道。並諸人眾令得不退轉地。置於善道。即其城地七寶所成。及雨七寶。其贍部洲人民豐饒安樂。大婆羅門我當彼之時。為婆羅門童子。年始七歲。聞此陀羅尼。于佛教中得生凈信。便證無上正等菩
【現代漢語翻譯】 現代漢語譯本：名叫阿蘇離（Asuli）。在那園林中有一個羅剎女（Rakshasi），名叫花阿蘇離（Flower Asuli）。她性情暴戾兇惡，經常奪取男女兒童的精氣，日夜懷著害人之心。唯愿世尊開示方便，消除這個災害。
這時，妙光幢如來（Wonderful Light Banner Tathagata）安慰大眾，寂靜無聲地住于禪定，並示現微笑。從佛的面門中放出種種光明，用這些光明照耀三千大千世界，也照耀阿蘇離園中的羅剎女和她的百千眷屬。佛以威神之力，使那些羅剎女和眷屬四處奔逃，園林被燒燬，像一片火聚。她們悲聲號哭，向四面八方奔走，哀嚎：『我們該歸向誰？誰來救救我們？』這時，城中有諸天眾，在空中發出聲音說：『你們可以前往妙光幢如來那裡，稽首歸依，就能獲得安樂。』當時，花阿蘇離羅剎女和她的百千眷屬驚慌忙亂地前往佛所，頭面禮拜佛足，稟告佛說：『唯愿世尊救我！唯愿薄伽梵（Bhagavan，世尊）救我！唯愿修伽陀（Sugata，善逝）救我！世尊，我從今以後再也不敢加害任何有情眾生，再也不敢侵擾有情眾生。』這時，妙光幢如來默然應允，隨即進入菩提場，以遊戲神通加持三摩地（Samadhi，禪定）。由於進入此三摩地，光明照耀十方一切佛剎（Buddha-kshetra，佛土），那些佛剎中的一切如來都顯現出來，並且聽聞到他們為大眾說法的聲音。這時，妙光幢如來說出菩提場莊嚴陀羅尼（Bodhimanda-alamkara-dharani）。十方世界中的如來都讚歎說：『善哉！善哉！妙光幢如來！善於宣說菩提場莊嚴陀羅尼教王，調伏花阿蘇離羅剎女和她的眷屬，使她們安立於十善業道（Dasa-kusala-karma-patha），並使諸人眾獲得不退轉地（Avivartaniya），安置於善道。』隨即，那座城池變成七寶所成，並且降下七寶雨，贍部洲（Jambudvipa）的人民豐饒安樂。大婆羅門（Brahmin），我當時就是那時的婆羅門童子，年齡七歲，聽聞此陀羅尼，在佛教中生起清凈的信心，便證得無上正等菩提（Anuttara-samyak-sambodhi）。
【English Translation】 English version: Named Asuli. In that garden, there was a Rakshasi (female demon) named Flower Asuli. Her nature was violent and wicked, and she constantly stole the essence of young boys and girls, harboring harmful intentions day and night. I wish that the World-Honored One would reveal a convenient way to eliminate this disaster.
At that time, the Tathagata Wonderful Light Banner comforted the assembly, remained silent, and manifested a smile. From the Buddha's face, various lights emanated, illuminating the three thousand great thousand worlds, as well as the Rakshasi in the Asuli garden and her hundreds of thousands of attendants. By the Buddha's divine power, the Rakshasi and her attendants fled in all directions, and the garden was burned as if it were a heap of fire. They cried out in sorrow and ran in all directions, wailing, 'To whom shall we turn? Who will save us?' At that time, there were heavenly beings in the city who spoke from the sky, saying, 'You can go to the Tathagata Wonderful Light Banner, bow your heads and take refuge, and you will obtain peace and happiness.' Then, Flower Asuli Rakshasi and her hundreds of thousands of attendants hurriedly went to the Buddha, bowed their heads and paid homage at his feet, and said to the Buddha, 'May the World-Honored One save me! May the Bhagavan (Blessed One) save me! May the Sugata (Well-gone One) save me! World-Honored One, from now on, I will never dare to harm any sentient beings again, and I will never dare to disturb sentient beings.' At that time, the Tathagata Wonderful Light Banner silently agreed and immediately entered the Bodhimanda (Enlightenment seat), playfully using his supernatural powers to bless the Samadhi (Concentration). By entering this Samadhi, he illuminated all Buddha-kshetras (Buddha-fields) in the ten directions. All the Tathagatas in those Buddha-kshetras appeared, and the sound of them teaching the Dharma to the assembly was heard. At that time, the Tathagata Wonderful Light Banner spoke the Bodhimanda-alamkara-dharani (Dharani for the Adornment of the Bodhimanda). The Tathagatas in the ten directions all praised, saying, 'Excellent! Excellent! Tathagata Wonderful Light Banner! You have skillfully spoken the Bodhimanda-alamkara-dharani, the King of Teachings, subduing Flower Asuli Rakshasi and her attendants, establishing them in the Ten Wholesome Karmic Paths (Dasa-kusala-karma-patha), and enabling all people to attain the state of non-retrogression (Avivartaniya), placing them on the path of goodness.' Immediately, that city was made of seven treasures, and a rain of seven treasures fell. The people of Jambudvipa (Earth) were prosperous and happy. Great Brahmin, at that time, I was a Brahmin boy, seven years old, and upon hearing this Dharani, I developed pure faith in the Buddha's teachings and attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
提。大婆羅門或有猶豫生疑者。往昔時花阿蘇離羅剎女。豈異人乎即汝身是。何以故汝花阿蘇離羅剎女。時損害眾生無有慈心。經無量劫墮于惡趣。大婆羅門莫生疑惑。當彼之時波吒離子城中人眾。今此天龍藥叉乾闥婆阿修羅迦樓羅緊那羅今來雲集者。是大婆羅門或生猶豫。或生疑惑。當彼之時羅剎女百千眷屬者。不應如是見。何以故是我集會中。婆羅門剎利梵志尼乾子。及餘外道戲論幻術者。居尸林納衣持牛戒者。居山谷持禁戒者等是。
爾時釋迦牟尼如來說往昔因緣已。默然而住。時一切大眾。聞此往昔因緣。皆生奇特。持種種香花涂香末香花鬘衣服幢幡。往詣世尊所而作供養。右繞三匝頭面禮足。而作是言。惟愿世尊說菩提場莊嚴陀羅尼教王。惟愿世尊說。惟愿修伽陀說此大明王。令一切有情作大光明。於後末世一切有情。能滿諸愿。
爾時世尊大眾請已。默然而住受請微笑。現微笑后。從其面門出種種光。照曜十方世界。照曜已彼世界中一切諸佛悉皆顯現。又聞彼諸如來說法語言。於此地中即生七寶樹。其樹根莖枝葉花果殊勝。天妙悅意受用安樂。現於贍部洲。其樹現大遊戲神通加持。
爾時文殊師利童真菩薩。見此神通及見如來微笑。往詣世尊頭面禮足。繞佛三匝合掌向佛。白佛言世尊
【現代漢語翻譯】 現代漢語譯本： 提（Ti，疑問詞）。大婆羅門或許會猶豫生疑：『往昔時的花阿蘇離羅剎女（Hua Asuli Rakshanu，花阿蘇離女夜叉），難道是其他人嗎？』不是別人，就是你自身。為什麼這麼說呢？因為你作為花阿蘇離羅剎女時，損害眾生，沒有慈悲心，經歷了無量劫墮入惡趣。大婆羅門不要疑惑。當時波吒離子城（Bozhalizi Cheng，城市名）中的人們，就是今天聚集在這裡的天龍（Tianlong，天神和龍）、藥叉（Yaocha，一種神）、乾闥婆（Qiantapo，一種天神）、阿修羅（Axiuluo，一種神）、迦樓羅（Jialouluo，一種神鳥）、緊那羅（Jinnaluo，一種天神）。大婆羅門或許會猶豫，或許會疑惑：『當時羅剎女的成百上千眷屬，』不應該這樣看。為什麼呢？因為他們是我的**中，婆羅門（Poluomen，僧侶階層）、剎利（Chali，武士階層）、梵志（Fanzhi，修行者）、尼乾子（Niganzi，耆那教徒），以及其他外道戲論幻術者，居住在尸林、穿著納衣、持牛戒者，居住在山谷、持禁戒者等等。
這時，釋迦牟尼如來（Shijiamouni Rulai，佛陀）說完往昔因緣后，默然不語。當時，所有大眾聽到這個往昔因緣，都覺得非常奇特，拿著各種香花、涂香、末香、花鬘、衣服、幢幡，前往世尊（Shizun，佛陀的尊稱）處供養，右繞三匝，頭面禮足，說道：『惟愿世尊宣說菩提場莊嚴陀羅尼教王（Putichang Zhuangyan Tuoluoni Jiaowang，菩提道場莊嚴陀羅尼教王）。惟愿世尊宣說。惟愿修伽陀（Xiujiatuo，如來）宣說這個大明王，令一切有情充滿光明，在後世末法時代，一切有情能夠滿足各種願望。』
這時，世尊應大眾的請求，默然接受，然後微笑，微笑之後，從面門放出各種光芒，照耀十方世界。照耀之後，那個世界中一切諸佛都顯現出來。又聽到那些如來說法的語言，在這地上立刻生出七寶樹，那樹的根莖枝葉花果非常殊勝，天妙悅意，受用安樂，顯現在贍部洲（Zhanbuzhou，我們所居住的大陸）。那樹顯現出大遊戲神通加持。
這時，文殊師利童真菩薩（Wenshushili Tongzhen Pusa，文殊師利菩薩）見到這個神通，又見到如來的微笑，前往世尊處，頭面禮足，繞佛三匝，合掌向佛，對佛說：『世尊』
【English Translation】 English version: Ti (Ti, interrogative particle). The great Brahmin might hesitate and doubt: 'Could the flower Asuli Rakshasi (Hua Asuli Rakshanu, Flower Asuli Rakshasi), in the past, be someone else?' It is not someone else, it is you yourself. Why is that? Because when you were the flower Asuli Rakshasi, you harmed sentient beings and had no compassion, and for countless kalpas you fell into evil realms. Great Brahmin, do not doubt. The people in the city of Pataliputra (Bozhalizi Cheng, city name) at that time are the same as the gods, dragons (Tianlong, gods and dragons), yakshas (Yaocha, a type of deity), gandharvas (Qiantapo, a type of celestial musician), asuras (Axiuluo, a type of demigod), garudas (Jialouluo, a mythical bird), and kinnaras (Jinnaluo, a type of celestial musician) who are gathered here today. The great Brahmin might hesitate or doubt: 'The hundreds of thousands of attendants of the Rakshasi at that time,' should not be seen in that way. Why is that? Because they are the Brahmins (Poluomen, priestly class), Kshatriyas (Chali, warrior class), Brahmanas (Fanzhi, ascetics), Nirgranthas (Niganzi, Jain followers), and other heretical debaters and illusionists in my ** , those who dwell in charnel grounds, wear patched robes, observe the cow vow, those who dwell in mountain valleys and observe precepts, and so on.
At that time, Shakyamuni Tathagata (Shijiamouni Rulai, the Buddha) finished speaking about the past causes and conditions and remained silent. At that time, all the assembly, hearing about these past causes and conditions, felt it was very extraordinary, and holding various fragrant flowers, scented ointments, powdered incense, flower garlands, clothing, banners, and pennants, went to the World Honored One (Shizun, honorific title for the Buddha) to make offerings, circumambulated him three times to the right, prostrated with their heads at his feet, and said: 'We wish that the World Honored One would speak about the King of Teachings, the Dharani for Adorning the Bodhi Field (Putichang Zhuangyan Tuoluoni Jiaowang, Dharani for Adorning the Bodhi Field). We wish that the World Honored One would speak. We wish that Sugata (Xiujiatuo, the Tathagata) would speak about this Great Bright King, so that all sentient beings may be filled with great light, and in the future degenerate age, all sentient beings may be able to fulfill all their wishes.'
At that time, the World Honored One, having been requested by the assembly, silently accepted and smiled. After smiling, he emitted various rays of light from his face, illuminating the ten directions of the world. After illuminating, all the Buddhas in those worlds appeared. Also, the sounds of those Tathagatas speaking the Dharma were heard, and immediately seven-jeweled trees grew on this earth. The roots, stems, branches, leaves, flowers, and fruits of those trees were extremely wonderful, heavenly, pleasing, and enjoyable, appearing in Jambudvipa (Zhanbuzhou, the continent we inhabit). Those trees manifested great playful spiritual powers and blessings.
At that time, Manjushri, the Youthful Prince Bodhisattva (Wenshushili Tongzhen Pusa, Manjushri Bodhisattva), seeing these spiritual powers and also seeing the Tathagata's smile, went to the World Honored One, prostrated with his head at his feet, circumambulated the Buddha three times, joined his palms together, and said to the Buddha: 'World Honored One'
惟愿說菩提場莊嚴陀羅尼教王。惟愿善逝說之。與一切有情作大利益。長養一切種植善根者。
爾時釋迦牟尼如來受文殊師利童真菩薩請。即入觀佛三摩地。由才入此三摩地。于剎那頃。見十方世界剎土一切諸佛。如一箭道。彼十方世界九十俱胝百千恒河沙數諸佛。皆來集會同聲贊釋迦牟尼如來言。善哉善哉釋迦牟尼如來。善說此大陀羅尼教王。過去一切如來已說。悉皆加持隨喜。惟愿世尊廣為宣說菩提場莊嚴陀羅尼法要大教王儀軌。
爾時文殊師利童真菩薩。以如來所生法界。盛于缽中。二手捧缽奉獻如來。
爾時釋迦牟尼如來舒金色臂。受文殊師利童真菩薩缽。受已擲于空中。于剎那頃其缽遍滿虛空。所盛法界舍利如來形像。滿三千大千世界虛空。彼如來咸皆讚歎釋迦牟尼如來言。善哉善哉釋迦牟尼佛。見彼一一如來前。皆有釋迦牟尼佛並大眾會。一一釋迦牟尼佛前。復有文殊師利菩薩。滿缽盛法界奉獻。現大神通現大神變。
爾時金剛手菩薩摩訶薩白文殊師利童真菩薩言。甚奇特文殊師利童真菩薩。現於如來大眾會神變。今此光相為誰所現。以何因緣是誰威神現大如來形像集會。
文殊師利言。金剛手汝豈不知現此光相神變耶。金剛手言。文殊師利我昔未曾見聞如是大神通一切
【現代漢語翻譯】 現代漢語譯本：惟愿世尊宣說菩提場（bodhimanda）莊嚴陀羅尼教王。惟愿善逝（sugata）宣說此法，為一切有情（sattva）帶來巨大的利益，增長一切種植善根者。
爾時，釋迦牟尼如來接受文殊師利（Manjushri）童真菩薩的請求，即刻進入觀佛三摩地（samadhi）。剛進入此三摩地，于剎那之間，見到十方世界剎土一切諸佛，如一箭所能及的距離。彼十方世界九十俱胝（koti）百千恒河沙數諸佛，都來集會，同聲讚歎釋迦牟尼如來言：『善哉善哉釋迦牟尼如來！善說此大陀羅尼教王。過去一切如來已經說過，悉皆加持隨喜。惟愿世尊廣為宣說菩提場莊嚴陀羅尼法要大教王儀軌。』
爾時，文殊師利童真菩薩，以如來所生法界，盛于缽中，雙手捧缽奉獻如來。
爾時，釋迦牟尼如來舒展金色手臂，接受文殊師利童真菩薩的缽。接受后擲于空中，于剎那之間，其缽遍滿虛空，所盛法界舍利如來形像，滿三千大千世界虛空。彼如來咸皆讚歎釋迦牟尼如來言：『善哉善哉釋迦牟尼佛！』見彼一一如來前，皆有釋迦牟尼佛並大眾會。一一釋迦牟尼佛前，復有文殊師利菩薩，滿缽盛法界奉獻。現大神通現大神變。
爾時，金剛手（Vajrapani）菩薩摩訶薩（Mahasattva）對文殊師利童真菩薩說：『甚奇特啊，文殊師利童真菩薩！現於如來大眾會神變。今此光相為誰所現？以何因緣是誰威神現大如來形像集會？』
文殊師利說：『金剛手，你豈不知現此光相神變耶？』金剛手說：『文殊師利，我昔未曾見聞如是大神通一切。』
【English Translation】 English version: I beseech the Bhagavan (Blessed One) to speak of the Dharani teaching-king for the adornment of the Bodhimanda (enlightenment place). I beseech the Sugata (Well-gone One) to speak it, to bring great benefit to all sentient beings (sattvas), and to nurture all who plant roots of goodness.
At that time, Shakyamuni Tathagata (Thus-gone One), upon the request of Manjushri (Gentle Glory) Kumara (Youth) Bodhisattva (Enlightenment Being), immediately entered the Samadhi (concentration) of contemplating the Buddhas. As soon as he entered this Samadhi, in an instant, he saw all the Buddhas in the Buddha-lands of the ten directions, as close as the distance of an arrow's flight. Those ninety koti (ten million) hundreds of thousands of Ganges-sands of Buddhas in the ten directions all came together and praised Shakyamuni Tathagata in unison, saying: 'Excellent, excellent, Shakyamuni Tathagata! You have well spoken this great Dharani teaching-king. All the Tathagatas of the past have already spoken it, and they all bless and rejoice in it. May the Bhagavan widely proclaim the essential Dharma of the Dharani for the adornment of the Bodhimanda, the great teaching-king's ritual.'
At that time, Manjushri Kumara Bodhisattva, using the Dharmadhatu (Dharma-realm) produced by the Tathagata, filled a bowl and offered it to the Tathagata with both hands.
At that time, Shakyamuni Tathagata extended his golden arm and received the bowl from Manjushri Kumara Bodhisattva. Having received it, he threw it into the air. In an instant, the bowl filled the entire space, and the relics and images of the Tathagatas contained within the Dharmadhatu filled the empty space of the three thousand great thousand worlds. Those Tathagatas all praised Shakyamuni Tathagata, saying: 'Excellent, excellent, Shakyamuni Buddha!' Before each of those Tathagatas, there was Shakyamuni Buddha and a great assembly. Before each Shakyamuni Buddha, there was also Manjushri Bodhisattva, offering a bowl filled with the Dharmadhatu. He manifested great spiritual powers and great transformations.
At that time, Vajrapani (Thunderbolt-in-hand) Bodhisattva Mahasattva (Great Being) said to Manjushri Kumara Bodhisattva: 'How wondrous, Manjushri Kumara Bodhisattva! You manifest spiritual transformations in the assembly of the Tathagatas. By whom is this light and appearance now manifested? By what cause and condition, and by whose majestic power, are these great images of the Tathagatas assembled?'
Manjushri said: 'Vajrapani, do you not know the spiritual transformation of this light and appearance?' Vajrapani said: 'Manjushri, I have never before seen or heard of such great spiritual powers.'
如來集會。此之希有未曾見聞。今乃得見。爾時金剛手菩薩摩訶薩。旋轉金剛杵右繞世尊。佛前而住白佛言。世尊欲說何法。今有未曾見聞相現。於世間中大神通相分明而現。佛言金剛手且待須臾當自證見。于剎那頃佛前忽然有七寶柱從地踴出高七千逾繕那闊五千逾繕那。天妙莊嚴光明熾盛。垂妙繒彩真珠羅網彌覆其上。鈴鐸搖動出和雅音花鬘莊嚴。無量俱胝百千天子從空而下。持種種七寶供養具而供養寶幢。
爾時世尊告金剛手菩薩言。汝可往開幢門。
爾時金剛手菩薩。遍身光焰如火聚熾盛。頭冠瓔珞莊嚴其身。執金剛杵面貌忿怒令人怖畏。近至寶幢而申右臂開其幢門。開幢門已。於是幢中有師子座。其座閻浮檀金所成。七寶莊嚴。以種種天妙衣服敷其座上。廣博面金口高勇光明幢頂如來應供正遍知如來。于上而坐入三摩地而現。
爾時廣博金口高勇光明幢頂如來。讚歎釋迦牟尼佛言。善哉善哉釋迦牟尼如來。於世間中現大神變。現大如來集會。無有神變集會與此等者。先佛等覺而亦未有此如來集會神通示現。唯愿世尊說此菩提場莊嚴陀羅尼教王。成多人利益安樂哀愍。此如來形像遊戲神通集會。現此幢相。皆是菩提場莊嚴陀羅尼威力。現此神變。亦是此陀羅尼加持先現此瑞。惟愿世尊說菩提
【現代漢語翻譯】 現代漢語譯本： 如來（Tathagata）。這是希有且從未見聞的景象，如今得以親見。當時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）旋轉金剛杵，右繞世尊，在佛前站立，稟告佛說：『世尊，您將要宣說什麼法？如今顯現出從未見聞的景象，在世間中顯現出清晰的大神通之相。』佛說：『金剛手，暫且等待片刻，你將親自證見。』剎那間，在佛前忽然有七寶柱從地涌出，高七千逾繕那（Yojana，古印度長度單位），寬五千逾繕那，以天界的奇妙莊嚴裝飾，光明熾盛，垂掛著奇妙的繒彩和真珠羅網覆蓋其上，鈴鐸搖動發出和諧的聲音，以花鬘莊嚴。無量俱胝百千的天子從空中而下，手持種種七寶供養具來供養寶幢。
當時，世尊告訴金剛手菩薩說：『你可以前去打開幢門。』
當時，金剛手菩薩遍身光焰如火聚般熾盛，頭戴寶冠，瓔珞莊嚴其身，手執金剛杵，面貌忿怒令人怖畏，靠近寶幢，伸出右臂打開了幢門。打開幢門后，在幢中有一師子座，那座是由閻浮檀金（Jambudvipa gold）所成，以七寶莊嚴，用種種天界的奇妙衣服鋪在座上。廣博面金口高勇光明幢頂如來應供正遍知如來（Vipulamukha-suvarnavarna-uccaviryaprabha-dhvajagrakeyura Tathagata Arhat Samyaksambuddha）于其上而坐，入於三摩地（Samadhi，禪定）而顯現。
當時，廣博面金口高勇光明幢頂如來讚歎釋迦牟尼佛說：『善哉善哉，釋迦牟尼如來（Sakyamuni Tathagata），在世間中顯現大神變，顯現大如來力（Tathagatabala）。沒有其他神變力與此相等。先佛等覺（Former Buddhas）也未曾有此如來神通示現。唯愿世尊宣說此菩提場莊嚴陀羅尼教王（Bodhimanda-alamkara-dharani-rajah），成就眾多人的利益安樂，哀愍眾生。此如來形像遊戲神通（Tathagata-rupa-krida-abhijna），顯現此幢相，都是菩提場莊嚴陀羅尼的威力。顯現此神變，也是此陀羅尼加持先顯現此瑞相。惟愿世尊宣說菩提』
【English Translation】 English version: Tathagata (Thus Come One). This is a rare and unprecedented sight, which is now seen. At that time, Vajrapani Bodhisattva Mahasattva (Diamond Hand Bodhisattva Great Being) rotated the vajra (diamond club/scepter), circumambulated the World-Honored One to the right, stood before the Buddha, and said to the Buddha: 'World-Honored One, what Dharma (teaching) are you going to speak? Now an unprecedented sight appears, and a clear manifestation of great supernatural powers appears in the world.' The Buddha said: 'Vajrapani, wait a moment, and you will personally witness it.' In an instant, in front of the Buddha, a seven-jeweled pillar suddenly emerged from the ground, seven thousand yojana (ancient Indian unit of distance) high and five thousand yojana wide, adorned with celestial wonders, with blazing light, and covered with wonderful silk banners and pearl nets. The bells jingled, producing harmonious sounds, and it was adorned with flower garlands. Countless kotis (ten million) of hundreds of thousands of devas (gods) descended from the sky, holding various seven-jeweled offerings to offer to the jeweled banner.
At that time, the World-Honored One said to Vajrapani Bodhisattva: 'You may go and open the banner door.'
At that time, Vajrapani Bodhisattva's whole body was ablaze with light like a cluster of fire. His head was adorned with a crown and necklaces. He held a vajra, and his face was wrathful, causing fear. He approached the jeweled banner, extended his right arm, and opened the banner door. After opening the banner door, there was a lion throne in the banner. The throne was made of Jambudvipa gold (gold from the Jambudvipa continent), adorned with seven jewels, and covered with various celestial wonderful garments. Vipulamukha-suvarnavarna-uccaviryaprabha-dhvajagrakeyura Tathagata Arhat Samyaksambuddha (The Tathagata, Worthy One, Perfectly Enlightened One with a Broad Face, Golden Mouth, High Courage, Bright Light, and a Banner-Top Ornament) sat upon it, entered into Samadhi (meditative absorption), and manifested.
At that time, Vipulamukha-suvarnavarna-uccaviryaprabha-dhvajagrakeyura Tathagata praised Sakyamuni Buddha (Sage of the Shakya Clan) and said: 'Excellent, excellent, Sakyamuni Tathagata, manifesting great supernatural powers in the world, manifesting great Tathagata-power (strength of the Tathagata). No other supernatural power is equal to this. Former Buddhas have also never had such a Tathagata's supernatural power manifestation. May the World-Honored One speak of this Bodhimanda-alamkara-dharani-rajah (King of Dharanis that Adorn the Bodhi Field), accomplishing the benefit and happiness of many people, and having compassion for sentient beings. This Tathagata-rupa-krida-abhijna (Tathagata's form, play, and superknowledges), manifesting this banner appearance, is all due to the power of the Bodhimanda-alamkara-dharani. The manifestation of this supernatural power is also due to the blessing of this dharani, which first manifested this auspicious sign. May the World-Honored One speak of Bodhi'
場莊嚴陀羅尼大教王。
爾時釋迦牟尼如來。受廣博面金口高勇光明幢頂如來請已。即說菩提場莊嚴陀羅尼曰。
曩謨婆誐嚩帝尾補攞嚩娜曩建贊努得訖使(三合)缽多(二合)缽啰(二合)婆(引)娑計睹母啰馱寧(二合)薩嚩怛他(引)蘗跢寫曩謨婆誐嚩帝舍(引)枳也(二合)母曩曳怛他(引)蘗多(引)夜(引)啰賀(二合)帝三藐三沒馱(引)野怛你也(二合)他(引)唵冒地冒地冒地冒地薩嚩怛他(引)蘗多虞(引)者啰馱啰馱啰賀啰賀啰缽啰(二合)賀啰缽啰(二合)賀羅么賀(引)冒地唧多馱啰主盧主盧舍怛啰濕弭(二合)散祖你帝薩嚩怛他(引)蘗多毗色訖帝(二合)虞𩕳虞拏嚩帝沒馱虞拏嚩婆細弭里弭里誐誐曩怛麗薩嚩怛他(引)蘗多地瑟恥(二合)帝曩婆薩多(二合)麗舍么舍么缽啰(二合)舍么缽啰(二合)舍么薩嚩播(引)跛缽啰(二合)舍么寧薩嚩播(引)跛尾輸(引)馱寧虎盧虎盧么賀冒地末(引)誐三缽啰(二合)悉體(二合)帝薩嚩怛他(引)蘗多缽啰(二合)底(丁以反)瑟恥(二合)多秫第娑嚩(二合引)訶(引)
才說此菩提場莊嚴陀羅尼大教王已。十方一切諸佛皆贊言善哉善哉。及所現一切如來稱善哉善哉。釋迦牟尼如來善說此陀羅尼教王。利益安樂
【現代漢語翻譯】 現代漢語譯本：場莊嚴陀羅尼大教王。
爾時，釋迦牟尼如來（Śākyamuni Tathāgata），接受了廣博面金口高勇光明幢頂如來（Vipulavadanakanchanotkrishtaprabhasaketumurdhadhni Tathāgata）的邀請后，便說了菩提場莊嚴陀羅尼，內容如下：
曩謨婆誐嚩帝尾補攞嚩娜曩建贊努得訖使(三合)缽多(二合)缽啰(二合)婆(引)娑計睹母啰馱寧(二合)薩嚩怛他(引)蘗跢寫曩謨婆誐嚩帝舍(引)枳也(二合)母曩曳怛他(引)蘗多(引)夜(引)啰賀(二合)帝三藐三沒馱(引)野怛你也(二合)他(引)唵冒地冒地冒地冒地薩嚩怛他(引)蘗多虞(引)者啰馱啰馱啰賀啰賀啰缽啰(二合)賀啰缽啰(二合)賀羅么賀(引)冒地唧多馱啰主盧主盧舍怛啰濕弭(二合)散祖你帝薩嚩怛他(引)蘗多毗色訖帝(二合)虞𩕳虞拏嚩帝沒馱虞拏嚩婆細弭里弭里誐誐曩怛麗薩嚩怛他(引)蘗多地瑟恥(二合)帝曩婆薩多(二合)麗舍么舍么缽啰(二合)舍么缽啰(二合)舍么薩嚩播(引)跛缽啰(二合)舍么寧薩嚩播(引)跛尾輸(引)馱寧虎盧虎盧么賀冒地末(引)誐三缽啰(二合)悉體(二合)帝薩嚩怛他(引)蘗多缽啰(二合)底(丁以反)瑟恥(二合)多秫第娑嚩(二合引)訶(引)。
才說完此菩提場莊嚴陀羅尼大教王，十方一切諸佛都讚歎說：『善哉！善哉！』以及所顯現的一切如來都稱讚說：『善哉！善哉！』釋迦牟尼如來善於宣說此陀羅尼教王，能利益安樂眾生。
【English Translation】 English version: The Great Teaching King of the Adornment Dhāraṇī of the Bodhi Ground.
At that time, Śākyamuni Tathāgata, having accepted the invitation of Vipulavadanakanchanotkrishtaprabhasaketumurdhadhni Tathāgata, then spoke the Adornment Dhāraṇī of the Bodhi Ground, saying:
Namo Bhagavate Vipula-vadanakanchanotkrishta-prabha-saketu-muradhani Sarva-tathagataya Namo Bhagavate Shakyamunaye Tathagataya Arhate Samyak-sambuddhaya Tadyatha Om Bodhi Bodhi Bodhi Bodhi Sarva-tathagata-gochara Dhara Dhara Hara Hara Prahara Prahara Maha-bodhichitta-dhara Chulu Chulu Shatra-rashmi-samchudite Sarva-tathagata-abhishekite Guhya-guna-vati Buddha-guna-vabhase Mili Mili Gagana-tale Sarva-tathagata-adhisthite Nabhas-tale Shama Shama Prashama Prashama Sarva-papa-prashamani Sarva-papa-vishodhani Hulu Hulu Maha-bodhi-marga-samprasthite Sarva-tathagata-pratisthita-shuddhe Svaha.
As soon as this Great Teaching King of the Adornment Dhāraṇī of the Bodhi Ground was spoken, all the Buddhas in the ten directions praised, saying, 'Excellent! Excellent!' And all the Tathagatas that appeared also praised, saying, 'Excellent! Excellent!' Śākyamuni Tathāgata is skilled in expounding this Dhāraṇī Teaching King, which benefits and brings happiness to beings.
一切有情。爾時大地六種震動。雨種種花雨涂香末香衣服嚴具真珠臂釧頭冠瓔珞。諸天于空中奏種種音樂出微妙聲。雨種種花。所謂青蓮華紅蓮華。赤蓮華白蓮華。曼陀羅華摩訶曼陀羅華。盧遮華曼殊沙花摩訶曼殊沙花。蘇摩那花婆利師迦花。瞻卜花搔乾地花。以種種花而供養佛。今于如來大集會。聞此大陀羅尼。或有證得阿羅漢果。或證緣覺菩提果。或有證斯陀含果。或有證阿那含果。或有證須陀洹果。或有住菩提心。或有得不退轉地。或有得授無上正等菩提記。或有生天果報。或在地獄受諸苦惱悉皆解脫。或有生焰魔界。或生傍生或有生於鬼趣。彼等悉皆解脫安置佛道。於此閻浮提大示現種種神通。其世界眾生皆熾盛歡悅。人民充滿豐饒安樂。
爾時金剛手秘密主頂禮佛足。合掌白佛言。世尊說此陀羅尼教王。甚極難得。若有苾芻苾芻尼優婆塞優婆夷善男子善女人。聞此陀羅尼。受持讀誦為他宣說如理作意。生幾所福成就。佛言善哉善哉金剛手大秘密主。妙問如是義。此問極端嚴極善妙問。金剛手汝可往詣文殊師利菩薩所問。應當為汝廣分別說。
爾時金剛手即詣文殊師利菩薩所。右繞文殊師利菩薩白言。若有人受持讀誦為他宣說如理作意此菩提場莊嚴陀羅尼。得幾所福。文殊師利童真菩薩告金剛手
【現代漢語翻譯】 現代漢語譯本： 一切有情眾生。那時，大地發生六種震動。天空中降下各種各樣的花雨，以及涂香、末香、衣服、莊嚴器具、真珠臂釧、頭冠瓔珞。諸天在空中演奏各種音樂，發出微妙的聲音。降下各種各樣的花，包括青蓮華（blue lotus）、紅蓮華（red lotus）、赤蓮華（red lotus）、白蓮華（white lotus）、曼陀羅華（mandarava flower）、摩訶曼陀羅華（maha mandarava flower）、盧遮華（rujaka flower）、曼殊沙花（manjushaka flower）、摩訶曼殊沙花（maha manjushaka flower）、蘇摩那花（sumana flower）、婆利師迦花（varshika flower）、瞻卜花（champaka flower）、搔乾地花（saugandhika flower），用各種各樣的花來供養佛。現在於如來大（此處原文有誤，應為法會）中，聽聞此大陀羅尼，或者有人證得阿羅漢果（arhat fruit），或者證得緣覺菩提果（pratyekabuddha fruit），或者有人證得斯陀含果（sakradagamin fruit），或者有人證得阿那含果（anagamin fruit），或者有人證得須陀洹果（srotapanna fruit），或者有人安住于菩提心（bodhicitta），或者有人得到不退轉地（avaivartika），或者有人得到無上正等菩提（anuttara-samyak-sambodhi）的授記，或者有人生於天界得到果報，或者在地獄中受諸苦惱的眾生都得到解脫，或者有眾生從焰魔界（Yama's realm）解脫，或者從傍生道（animal realm）解脫，或者有眾生從鬼趣（preta realm）解脫，他們都得到解脫，被安置於佛道。在這閻浮提（Jambudvipa）大地上示現種種神通，這個世界的眾生都熾盛歡悅，人民充滿，豐饒安樂。
這時，金剛手（Vajrapani）秘密主頂禮佛足，合掌對佛說：『世尊所說的這個陀羅尼教王，非常難得。如果有比丘（bhikshu）、比丘尼（bhikshuni）、優婆塞（upasaka）、優婆夷（upasika）、善男子、善女人，聽聞此陀羅尼，受持讀誦，為他人宣說，如理作意，會成就多少福德？』佛說：『善哉善哉，金剛手大秘密主，你問得好！這個問題極端莊嚴，極其善妙。金剛手，你可以前往文殊師利菩薩（Manjushri Bodhisattva）那裡請問，他應當為你廣為分別解說。』
這時，金剛手立即前往文殊師利菩薩處，右繞文殊師利菩薩，稟告說：『如果有人受持讀誦，為他人宣說，如理作意這個菩提場莊嚴陀羅尼，會得到多少福德？』文殊師利童真菩薩（Manjushri Kumara Bodhisattva）告訴金剛手：
【English Translation】 English version: All sentient beings. At that time, the earth quaked in six ways. Rains of various flowers fell, along with scented pastes, powdered incense, clothing, ornaments, pearl armlets, crowns, and necklaces. The devas played various musical instruments in the sky, emitting subtle sounds. Rains of various flowers fell, namely blue lotuses (utpala), red lotuses (padma), red lotuses (lohita), white lotuses (sitotpala), mandarava flowers (mandarava), great mandarava flowers (maha-mandarava), rujaka flowers (rujaka), manjushaka flowers (manjushaka), great manjushaka flowers (maha-manjushaka), sumana flowers (sumana), varshika flowers (varshika), champaka flowers (champaka), and saugandhika flowers (saugandhika). They offered these various flowers to the Buddha. Now, in the great (missing word, should be Dharma assembly) of the Tathagata, upon hearing this great dharani, some attained the fruit of Arhat (arhat fruit), some attained the fruit of Pratyekabuddha Bodhi (pratyekabuddha fruit), some attained the fruit of Sakradagamin (sakradagamin fruit), some attained the fruit of Anagamin (anagamin fruit), some attained the fruit of Srotapanna (srotapanna fruit), some abide in the Bodhicitta (bodhicitta), some attained the stage of non-retrogression (avaivartika), some received the prediction of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi), some were born in the heavens with karmic rewards, and all beings suffering in hell were liberated. Some were liberated from the realm of Yama (Yama's realm), some from the animal realm (animal realm), and some from the realm of ghosts (preta realm). All of them were liberated and placed on the path of Buddhahood. In this Jambudvipa (Jambudvipa), great manifestations of various supernatural powers were shown. The beings of this world were filled with intense joy, and the people were abundant, prosperous, and peaceful.
At that time, Vajrapani (Vajrapani), the Lord of Secrets, prostrated at the Buddha's feet, joined his palms, and said to the Buddha: 'The Dharani King taught by the World-Honored One is extremely rare. If there are bhikshus (bhikshu), bhikshunis (bhikshuni), upasakas (upasaka), upasikas (upasika), good men, and good women who hear this dharani, uphold it, recite it, proclaim it to others, and contemplate it as instructed, how much merit will they accomplish?' The Buddha said: 'Excellent, excellent, Vajrapani, great Lord of Secrets! You have asked well! This question is extremely solemn and supremely wonderful. Vajrapani, you may go to Manjushri Bodhisattva (Manjushri Bodhisattva) and ask him. He will explain it to you in detail.'
At that time, Vajrapani immediately went to Manjushri Bodhisattva, circumambulated Manjushri Bodhisattva to the right, and reported: 'If someone upholds, recites, proclaims to others, and contemplates as instructed this Bodhimanda Adornment Dharani, how much merit will they obtain?' Manjushri Kumara Bodhisattva (Manjushri Kumara Bodhisattva) told Vajrapani:
言。諦聽我今以譬喻說。盡三千大千世界處所有土地山川堆阜。㭊為百分千分乃至細如毛。端分我不見一。處微塵不周遍。我又以天眼。觀如來身份舍利。亦遍一切處。我無不見如來法身身份舍利。法界舍利。骨舍利肉舍利。如一芥子量。空界而不周遍。或有人具大威德神通。悉能算數觀察度量。可知其數。金剛手其人是為智慧是為聰哲耶。金剛手言文殊師利是人甚奇特希有。文殊師利復言金剛手。諦聽如上微塵舍利算數。觀察度量可知其數。複次金剛手所有一切微塵。一切身份舍利。準如上數。微塵準如上數。舍利數量爾所如來。或住一劫或餘一劫或復千劫。讚揚此菩提場莊嚴陀羅尼教王功德。不能譬喻校量盡其功德福利。金剛手此菩提場莊嚴陀羅尼教王。有如是大威德。若有受持讀誦為他宣說供養經卷。當知是人獲無量無邊功德。不可窮盡。
彼大眾集會天龍藥叉乾闥婆阿蘇啰迦樓羅緊那羅摩睺羅伽。及彼眾中有情。從文殊師利童真菩薩。聞此所說功德。皆得阿耨多羅三藐三菩提不退轉地。所謂阿耨多羅三藐三菩提記。咸皆三度嗢陀南讚歎。曩謨歸命釋迦牟尼應供正遍知佛世尊。曩謨歸命奇特神通佛世尊。曩謨歸命作奇特業佛世尊。
爾時金剛手大秘密主。白文殊師利童真菩薩言。云何於此菩提場莊
【現代漢語翻譯】 現代漢語譯本： 佛說：『仔細聽我說，我現在用譬喻來說明。即使將三千大千世界所有土地、山川、堆阜都粉碎成百分、千分，乃至細如毛髮，我也沒有一處微塵看不到，沒有一處不周遍。我又以天眼觀察如來身份舍利，也遍佈一切處。我沒有看不到的如來法身身份舍利、法界舍利、骨舍利、肉舍利，即使像一粒芥子那麼小的空間，也沒有不周遍的。或許有人具有大威德神通，能夠完全算數、觀察、度量，可以知道其數量。金剛手，這個人是智慧還是聰哲呢？』金剛手說：『文殊師利，這個人非常奇特稀有。』文殊師利又說：『金剛手，仔細聽著，像上面所說的微塵舍利，算數、觀察、度量是可以知道其數量的。再次，金剛手，所有一切微塵，一切身份舍利，按照上面的數量，微塵按照上面的數量，舍利數量也按照上面的數量，如來或者住一劫（kalpa，時間單位）或者超過一劫或者甚至千劫，讚揚此菩提場莊嚴陀羅尼教王的功德，也不能譬喻、校量盡其功德福利。金剛手，此菩提場莊嚴陀羅尼教王，有如此大的威德。如果有人受持、讀誦、為他人宣說、供養經卷，應當知道這個人獲得無量無邊的功德，不可窮盡。』 彼大眾——天（Deva，天神）、龍（Nāga，龍族）、藥叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿蘇啰（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），以及他們之中的有情，從文殊師利童真菩薩聽到這些所說的功德，都得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）不退轉地，所謂阿耨多羅三藐三菩提記（Anuttara-samyak-sambodhi，無上正等正覺的授記）。都三度發出讚歎：『曩謨（Namo，皈命）歸命釋迦牟尼（Sakyamuni，釋迦牟尼）應供（Arhat，阿羅漢）正遍知（Samyaksambuddha，正等覺）佛世尊。曩謨（Namo，皈命）歸命奇特神通佛世尊。曩謨（Namo，皈命）歸命作奇特業佛世尊。』 爾時金剛手大秘密主，問文殊師利童真菩薩說：『如何於此菩提場莊』
【English Translation】 English version: The Buddha said, 'Listen carefully, I will now explain with a metaphor. Even if all the lands, mountains, hills, and mounds in the three thousand great thousand worlds are crushed into percentages, thousandths, or even as fine as hair, there is not a single speck of dust that I do not see, not a single place that is not pervaded. Moreover, with my divine eye, I observe the relics of the Tathagata's (Tathagata, 如來) body, which also pervade everywhere. There is no relic of the Tathagata's (Tathagata, 如來) Dharma body, body parts, Dharma realm relics, bone relics, or flesh relics that I do not see, even in a space as small as a mustard seed, there is no place that is not pervaded. Perhaps someone with great power and divine abilities can completely calculate, observe, and measure, and know their number. Vajrapani (Vajrapani, 金剛手), is that person wise or intelligent?' Vajrapani (Vajrapani, 金剛手) said, 'Manjushri (Manjushri, 文殊師利), that person is very extraordinary and rare.' Manjushri (Manjushri, 文殊師利) further said, 'Vajrapani (Vajrapani, 金剛手), listen carefully, the number of dust-like relics mentioned above can be known by calculation, observation, and measurement. Furthermore, Vajrapani (Vajrapani, 金剛手), all the dust particles and all the body part relics, according to the above number, the dust particles according to the above number, and the number of relics also according to the above number, the Tathagata (Tathagata, 如來) may dwell for one kalpa (kalpa, 劫 a unit of time), or more than one kalpa, or even thousands of kalpas, praising the merits of this Bodhimanda (Bodhimanda, 菩提場) Adornment Dharani (Dharani, 陀羅尼) Teaching King, cannot be compared or measured to exhaust its merits and benefits. Vajrapani (Vajrapani, 金剛手), this Bodhimanda (Bodhimanda, 菩提場) Adornment Dharani (Dharani, 陀羅尼) Teaching King has such great power. If someone receives, upholds, recites, proclaims to others, and makes offerings to the scriptures, know that this person obtains immeasurable and boundless merits, which cannot be exhausted.' That great assembly—Devas (Deva, 天神), Nagas (Naga, 龍族), Yakshas (Yaksa, 夜叉), Gandharvas (Gandharva, 香神), Asuras (Asura, 阿修羅), Garudas (Garuda, 金翅鳥), Kinnaras (Kinnara, 歌神), Mahoragas (Mahoraga, 大蟒神), and the sentient beings among them, upon hearing these merits spoken by the Manjushri (Manjushri, 文殊師利) Bodhisattva (Bodhisattva, 菩薩) of Pure Youth, all attained the irreversible stage of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 無上正等正覺), the so-called prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 無上正等正覺). They all exclaimed in praise three times: 'Namo (Namo, 皈命), I take refuge in Sakyamuni (Sakyamuni, 釋迦牟尼), the Arhat (Arhat, 阿羅漢), the Samyaksambuddha (Samyaksambuddha, 正等覺), the World Honored One. Namo (Namo, 皈命), I take refuge in the World Honored One of extraordinary divine powers. Namo (Namo, 皈命), I take refuge in the World Honored One who performs extraordinary deeds.' At that time, Vajrapani (Vajrapani, 金剛手), the Great Secret Lord, said to Manjushri (Manjushri, 文殊師利) Bodhisattva (Bodhisattva, 菩薩) of Pure Youth, 'How can one at this Bodhimanda (Bodhimanda, 菩提場) adornment'
嚴陀羅尼大教王種植善根。文殊師利童真菩薩言。金剛手此義當問如來。如來悉知是義。
爾時金剛手秘密主。往詣佛所繞佛三匝。而白佛言云何於此菩提場莊嚴陀羅尼。種植善根。佛言金剛手汝今諦聽。當爲汝說此陀羅尼種植善根法。金剛手若有善男子善女人。欲求種植善根。修無上菩提道資糧者。苾芻苾芻尼優婆塞優婆夷或善男子善女人凈信善心者應受持此陀羅尼。以此積集善根。若有凈信善男子善女人比丘比丘尼優婆塞優婆夷。澡浴清凈著新凈衣。以瞿摩夷和土。涂作方曼荼羅。以五凈灑隨力分散花燒香供養。以菩提場莊嚴陀羅尼加持香水七遍。浴佛形像。復加持白檀香用涂佛上。又加持鬱金香塗上。隨力分供養旋繞禮拜。對於佛前誦一遍燃一盞燈。金剛手我今說彼即為種植善根。金剛手我今作譬喻說。三千大千世界大龍王降微細雨。或有一人有大神力。能數是雨滴。我復作譬喻說。以彼算計籌量可知其數。彼善男子善女人苾芻苾芻尼優婆塞優婆夷。準如上雨滴數。如來應正等覺所。承事供養禮拜。或於一劫或過一劫乃至百劫。生如是功德聚。可知其福。如上浴像種植善根所生功德。一切如來不能知其數量。
複次金剛手第二校量福德。以少善根因緣。能成就廣善根果報。此菩提場莊嚴陀羅尼。于
【現代漢語翻譯】 現代漢語譯本 《嚴陀羅尼大教王》之種植善根。文殊師利（Manjushri）童真菩薩說：『金剛手（Vajrapani），此義應當請問如來（Tathagata）。如來悉知此義。』 當時，金剛手秘密主前往佛陀處，繞佛三匝，稟告佛陀說：『如何在此菩提場以莊嚴陀羅尼種植善根？』佛陀說：『金剛手，你現在仔細聽好，我將為你講述此陀羅尼種植善根之法。金剛手，若有善男子、善女人，想要種植善根，修無上菩提道資糧者，比丘（Bhiksu）、比丘尼（Bhiksuni）、優婆塞（Upasaka）、優婆夷（Upasika），或善男子、善女人，具凈信善心者，應受持此陀羅尼，以此積集善根。若有凈信的善男子、善女人、比丘、比丘尼、優婆塞、優婆夷，沐浴清凈，穿上新的乾淨衣服，用牛糞和土，塗抹作成方形曼荼羅（Mandala），用五凈物灑凈，隨自己的能力分散鮮花，焚香供養，用菩提場莊嚴陀羅尼加持香水七遍，沐浴佛的形像，再加持白檀香塗在佛像上，又加持鬱金香塗在佛像上，隨自己的能力分供養，旋繞禮拜。在佛前誦一遍就燃一盞燈。金剛手，我現在所說，即為種植善根。金剛手，我現在作個比喻來說，三千大千世界的大龍王降下微細的雨，如果有一個人有大神力，能夠數清這些雨滴。我再作個比喻來說，用算計來籌量可以知道雨滴的數量。那些善男子、善女人、比丘、比丘尼、優婆塞、優婆夷，按照上面雨滴的數量，在如來應正等覺處，承事供養禮拜，或於一劫（Kalpa）或過一劫乃至百劫，生出如此功德聚，可以知道他們的福報。如上面沐浴佛像種植善根所生的功德，一切如來都不能知道它的數量。 再次，金剛手，第二次衡量福德，以少的善根因緣，能成就廣大的善根果報。此菩提場莊嚴陀羅尼，于
【English Translation】 English version Planting Roots of Goodness from the Great King of Powerful Dharani. Manjushri (Manjushri) the Youthful Bodhisattva said: 'Vajrapani (Vajrapani), the meaning of this should be asked of the Tathagata (Tathagata). The Tathagata knows this meaning completely.' At that time, Vajrapani, the Lord of Secrets, went to the Buddha, circumambulated the Buddha three times, and said to the Buddha: 'How can one plant roots of goodness in this Bodhi field with the adornment of Dharani?' The Buddha said: 'Vajrapani, listen carefully now, I will tell you the method of planting roots of goodness with this Dharani. Vajrapani, if there are good men and good women who wish to plant roots of goodness and cultivate the resources for the unsurpassed Bodhi path, Bhikshus (Bhiksu), Bhikshunis (Bhiksuni), Upasakas (Upasaka), Upasikas (Upasika), or good men and good women with pure faith and good hearts, they should uphold this Dharani and accumulate roots of goodness with it. If there are good men and good women, Bhikshus, Bhikshunis, Upasakas, and Upasikas with pure faith, they should bathe and purify themselves, wear new and clean clothes, mix cow dung with soil to create a square Mandala (Mandala), sprinkle it with the five pure substances, scatter flowers according to their ability, burn incense for offerings, bless the fragrant water seven times with the Bodhi field adornment Dharani, bathe the Buddha's image, then bless white sandalwood incense and apply it to the Buddha's image, and also bless turmeric incense and apply it to it, make offerings according to their ability, circumambulate and prostrate. Recite it once in front of the Buddha and light a lamp. Vajrapani, what I am saying now is the planting of roots of goodness. Vajrapani, let me make an analogy. The great Dragon Kings of the three thousand great thousand worlds send down fine rain. If there is a person with great divine power who can count these raindrops, let me make another analogy. The number of raindrops can be known by calculation and measurement. Those good men, good women, Bhikshus, Bhikshunis, Upasakas, and Upasikas, according to the number of raindrops above, serve, make offerings, and prostrate at the place of the Tathagata, the Perfectly Enlightened One, either for one Kalpa (Kalpa) or more than one Kalpa, even for hundreds of Kalpas, generating such a collection of merits, their blessings can be known. The merits generated by bathing the Buddha image and planting roots of goodness as above, all the Tathagatas cannot know its quantity.' Furthermore, Vajrapani, the second measure of merit is that with the cause of little roots of goodness, one can achieve the result of vast roots of goodness. This Bodhi field adornment Dharani, in
樺皮上書。或置金剛杵中。或置佛像中或置畫像上。或置印塔中或置窣堵波中。隨於一事置此陀羅尼。即成造百千數。若置一窣堵波中。彼善男子善女人。即成造百千窣堵波。其人獲得爾所造塔功德種植善根。金剛手若有苾芻苾芻尼優婆塞優婆夷善男子善女人。於四衢道或高山頂或於河岸或於城門或王道路。造作一大窣堵波。寫此陀羅尼並經。置於相輪樘中。如我先譬喻說滿三千大千世界。微塵數量法身舍利法界舍利。骨舍利肉舍利。彼善男子善女人。即成造如上爾所微塵舍利等數量窣堵波。即成一切如來舍利藏窣堵波。即成佛曼荼羅窣堵波。即成一切如來藏塔。如來誠言作如是記別。金剛手若有善男子善女人。于如來記別塔所。或花或香。或複合掌稽首作禮。或一旋繞。彼善男子善女人苾芻苾芻尼。優婆塞優婆夷。即種植無量無邊善根。一切罪障悉皆消滅。一切地獄傍生皆得解脫。證得不退相莊嚴三摩地。身得清凈。乃至菩提場。一切善根無有窮盡。更不復生於母胎。金剛手此陀羅尼甚難得聞。金剛手若有人造佛形像。或泥或畫或木或鈿。或以香泥或以鍮石。或以熟銅或以三金(金銀銅也)或鐵或銀或金或造窣堵波。或紙或素。書寫此陀羅尼並經及功能。安於舍利塔中及佛像中。應當供養禮拜。金剛手彼苾芻苾芻尼
【現代漢語翻譯】 現代漢語譯本： 寫在樺樹皮上，或者放置在金剛杵（vajra，一種法器）中，或者放置在佛像中，或者放置在畫像上，或者放置在印塔中，或者放置在窣堵波（stupa，佛塔）中。無論放置在何處，此陀羅尼（dharani，總持咒語）即成就造百千之數（的功德）。如果放置在一個窣堵波中，那麼這位善男子、善女人，就等於建造了百千個窣堵波。此人獲得建造如此多塔的功德，種植了善根。金剛手（Vajrapani，菩薩名），如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、善男子、善女人，在四通八達的道路、或者高山頂、或者河岸、或者城門、或者王道路上，建造一個大的窣堵波，抄寫此陀羅尼和經文，放置在相輪樘中，就像我先前譬喻所說，充滿三千大千世界微塵數量的法身舍利、法界舍利、骨舍利、肉舍利。那麼這位善男子、善女人，就等於建造瞭如上述微塵舍利等數量的窣堵波，即成就一切如來舍利藏窣堵波，即成就佛曼荼羅（mandala，壇場）窣堵波，即成就一切如來藏塔。如來真實之言，作如是授記。 金剛手，如果有善男子、善女人，在如來授記的塔所，或者獻花，或者焚香，或者合掌稽首作禮，或者繞塔一週，那麼這位善男子、善女人、比丘、比丘尼、優婆塞、優婆夷，即種植無量無邊的善根，一切罪障全部消滅，一切地獄、傍生（畜生道）皆得解脫，證得不退相莊嚴三摩地（samadhi，禪定），身得清凈，乃至菩提場（bodhimanda，證悟之地），一切善根沒有窮盡，更不再於母胎中出生。 金剛手，此陀羅尼非常難以聽聞。金剛手，如果有人造佛形像，或者用泥土，或者繪畫，或者用木頭，或者用金屬鑲嵌，或者用香泥，或者用黃銅，或者用熟銅，或者用三金（金、銀、銅），或者用鐵，或者用銀，或者用金，或者建造窣堵波，或者在紙上或者絹素上，書寫此陀羅尼和經文及功能，安放在舍利塔中以及佛像中，應當供養禮拜。金剛手，這位比丘、比丘尼……
【English Translation】 English version: Written on birch bark, or placed inside a vajra (a ritual implement), or placed inside a Buddha image, or placed on a painted image, or placed inside a printed tower, or placed inside a stupa (a Buddhist monument). Wherever this dharani (a sacred incantation) is placed, it is equivalent to creating hundreds of thousands (of merits). If placed inside a stupa, that good man or good woman is equivalent to building hundreds of thousands of stupas. That person obtains the merit of building so many towers and plants roots of goodness. Vajrapani (a Bodhisattva), if there are bhikshus (monks), bhikshunis (nuns), upasakas (laymen), upasikas (laywomen), good men, or good women who build a large stupa at a crossroads, on a mountaintop, on a riverbank, at a city gate, or on a main road, and copy this dharani and sutra, placing them inside the spire, it is like my previous analogy of filling the three thousand great thousand worlds with dust-mote-sized Dharmakaya relics, Dharmadhatu relics, bone relics, and flesh relics. Then that good man or good woman is equivalent to building stupas equal in number to the dust-mote relics mentioned above, equivalent to creating a stupa that is a treasury of all Tathagata relics, equivalent to creating a Buddha mandala (a sacred diagram) stupa, equivalent to creating a tower that is a treasury of all Tathagatas. The Tathagata speaks truthfully, making such a prediction. Vajrapani, if there are good men or good women who, at a stupa predicted by the Tathagata, offer flowers or incense, or join their palms and bow in reverence, or circumambulate the stupa once, then that good man, good woman, bhikshu, bhikshuni, upasaka, or upasika plants immeasurable and boundless roots of goodness, all karmic obstacles are completely eliminated, and all beings in hell and the animal realm are liberated, attaining the samadhi (a state of meditative absorption) adorned with non-retrogression, their bodies become pure, and even at the bodhimanda (the place of enlightenment), all roots of goodness are inexhaustible, and they will no longer be born from a mother's womb. Vajrapani, this dharani is very difficult to hear. Vajrapani, if someone creates an image of the Buddha, whether with mud, or painting, or wood, or inlaid with metal, or with fragrant mud, or with brass, or with refined copper, or with three metals (gold, silver, and copper), or with iron, or with silver, or with gold, or builds a stupa, or writes this dharani and sutra and its functions on paper or silk, and places them in a relic tower or in a Buddha image, they should make offerings and prostrate. Vajrapani, that bhikshu, bhikshuni...
優婆塞優婆夷善男子善女人以如來先譬喻量。以如來校量功德數量。以佛眼觀察舍利數量。以大海滴數量。如是如來形像等量。若有苾芻苾芻尼優婆塞優婆夷善男子善女人。於一佛像或一塔中。置此陀羅尼恭敬供養禮拜。是人即成供養禮拜爾所佛形像。獲得爾所福德聚。
爾時金剛手秘密主白佛言。世尊此大陀羅尼教王。有大威德有大福利有大神通。才稱名者獲大善根成就大福。
爾時世尊告金剛手秘密主菩薩言。金剛手若有苾芻苾芻尼優婆塞優婆夷善男子善女人。欲滿大功德聚者。若欲供養過去未來現在一切諸佛如來者。應盡書寫此陀羅尼經置於篋中。日日供養及香水浴。旋繞禮拜。彼善男子善女人苾芻苾芻尼優婆塞優婆夷。所有過去未來現在如來。先所說譬喻數量者。悉皆成四事供養。當知此善男子善女人。一切如來加持。一切如來之所授記。一切如來皆所安慰。其人得不退轉。
爾時世尊告文殊師利童真菩薩。及金剛手秘密主菩薩四大天王言。我今付囑汝等佛子此陀羅尼教王。于末後世勿令隱沒。應護受持此經有情。擁護長養。以各各自真言儀軌印契加持彼人。
爾時文殊師利童真菩薩。金剛手大秘密主菩薩。及四大天王。從座而起頭面禮足。作是言世尊我等已受如來付囑此陀羅尼大
【現代漢語翻譯】 現代漢語譯本 優婆塞（Upasaka，男居士）優婆夷（Upasika，女居士）善男子善女人，如果用如來的譬喻來衡量，用如來校量功德的數量，用佛眼觀察舍利（Śarīra，遺骨）的數量，用大海水滴的數量，來比量如來的形像等等。如果有比丘（Bhikṣu，出家男眾）比丘尼（Bhikṣuṇī，出家女眾）優婆塞優婆夷善男子善女人，在一尊佛像或一座塔中，放置此陀羅尼（Dhāraṇī，總持）恭敬供養禮拜，這個人就等於供養禮拜了那麼多的佛形像，獲得那麼多的福德聚。
這時，金剛手秘密主（Vajrapāṇi Guhyapati）對佛說：『世尊，這部大陀羅尼教王，有大威德，有大利益，有大神通。僅僅稱念它的名字，就能獲得大善根，成就大福報。』
這時，世尊告訴金剛手秘密主菩薩說：『金剛手，如果有比丘比丘尼優婆塞優婆夷善男子善女人，想要圓滿大功德聚，想要供養過去、未來、現在一切諸佛如來，就應當盡力書寫此陀羅尼經，放置在箱子里，每日供養，用香水沐浴，旋繞禮拜。那麼，這位善男子善女人比丘比丘尼優婆塞優婆夷，所有過去、未來、現在如來，先前所說的譬喻數量，都將成為四事供養。應當知道，這位善男子善女人，得到一切如來的加持，得到一切如來的授記，得到一切如來的安慰，這個人將不會退轉。』
這時，世尊告訴文殊師利（Mañjuśrī）童真菩薩、金剛手秘密主菩薩和四大天王說：『我現在將這部陀羅尼教王付囑給你們這些佛子，在末法時代不要讓它隱沒，應當守護受持此經的有情，擁護他們，使他們增長善根，用你們各自的真言（Mantra）、儀軌、印契（Mudra）加持他們。』
這時，文殊師利童真菩薩、金剛手大秘密主菩薩和四大天王，從座位上站起來，頭面禮足，說道：『世尊，我們已經接受如來付囑的這部陀羅尼大
【English Translation】 English version Upāsakas (male lay devotees), Upāsikās (female lay devotees), good men, and good women, if they were to measure with the Tathāgata's (如來) similes, to calculate the quantity of merits with the Tathāgata's measure, to observe the quantity of Śarīras (舍利, relics) with the Buddha's eye, to compare the quantity of drops in the great ocean, thus they would measure the Tathāgata's images and so on. If there are Bhikṣus (比丘, monks), Bhikṣuṇīs (比丘尼, nuns), Upāsakas, Upāsikās, good men, and good women, who place this Dhāraṇī (陀羅尼, mantra) in a Buddha image or a Stūpa (塔), and respectfully make offerings and prostrations, these people will have made offerings and prostrations to that number of Buddha images, and will have obtained that accumulation of merits.
At that time, Vajrapāṇi Guhyapati (金剛手秘密主) said to the Buddha: 'World-Honored One, this great Dhāraṇī teaching king has great power, great benefits, and great supernatural abilities. Merely reciting its name will obtain great roots of goodness and accomplish great blessings.'
At that time, the World-Honored One said to Vajrapāṇi Guhyapati Bodhisattva: 'Vajrapāṇi, if there are Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, good men, and good women who wish to fulfill a great accumulation of merits, or who wish to make offerings to all Buddhas and Tathāgatas of the past, future, and present, they should diligently transcribe this Dhāraṇī scripture, place it in a casket, and make daily offerings, bathe it with fragrant water, circumambulate and prostrate to it. Then, all the similes and quantities previously spoken by the Tathāgatas of the past, future, and present for these good men, good women, Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās, will become four kinds of offerings. Know that these good men and good women will receive the blessings of all Tathāgatas, will be given predictions by all Tathāgatas, and will be comforted by all Tathāgatas. These people will attain non-retrogression.'
At that time, the World-Honored One said to Mañjuśrī (文殊師利) Kumārabhūta Bodhisattva, Vajrapāṇi Guhyapati Bodhisattva, and the Four Great Heavenly Kings: 'I now entrust this Dhāraṇī teaching king to you, my Buddha-sons. Do not let it be hidden in the degenerate age. You should protect and uphold the sentient beings who receive and maintain this scripture, and nurture them, using your respective Mantras (真言), rituals, and Mudras (印契) to bless them.'
At that time, Mañjuśrī Kumārabhūta Bodhisattva, Vajrapāṇi Mahāguhyapati Bodhisattva, and the Four Great Heavenly Kings rose from their seats, bowed their heads to the ground at the Buddha's feet, and said: 'World-Honored One, we have received the Tathāgata's entrustment of this great Dhāraṇī.'
教王。我當守護彼大丈夫受持此陀羅尼者。一切資具不令乏少。無歸無依者悉皆拔濟。乃至菩提場轉法輪。我等咸皆護持。爾時世尊告文殊師利童真菩薩金剛手大秘密主菩薩四大天王。贊言善哉善哉汝等應當作如是事。
爾時世尊普告大眾。此陀羅尼能成辦一切事業。能與一切悉地。能消滅一切罪障。所作一切事業通達無礙。應身器清凈澡浴著新凈衣。每日誦一百八遍。即見一切諸佛。壽命百歲遠離一切疾病。一切賢聖常當擁護。金剛手秘密主四大天王。亦常當擁護。一切意願皆得滿足。命終當生妙喜世界。不復于母胎中生。常得蓮華化生得宿命智。若誦二十一遍當遠離決定地獄業。一切罪悉皆除滅。決定不墮于惡趣。于諸冤敵皆得勝。若誦七遍。一切斗諍言訟論理得勝。當於白月十五日。一日一夜不食。清凈澡浴著新凈衣。對佛像結跏趺坐。以花香燈明供養世尊。誦此菩提場莊嚴陀羅尼一千遍。滿一千遍已。即見釋迦牟尼如來。舒金色臂按行者頂。而安慰之贊言。善哉善哉大持明者大丈夫。汝所作菩提場莊嚴陀羅尼法已成就。汝持明者大勤勇精進。汝已作是勤苦。已圓滿多善根。所欲往佛世界隨愿而往。其持明者身有熾盛光明照曜一切。真言教法悉皆成就。日滿一切愿。由作此法先行成就。設令作五無間罪者
【現代漢語翻譯】 現代漢語譯本：教王（佛），我應當守護那些受持此陀羅尼（總持，咒語）的大丈夫，使他們一切所需之物都不缺乏，對於無所依靠的人，我將全部救濟，直到他們證得菩提（覺悟）在菩提場（覺悟之地）轉法輪（佛法）。我們都將護持他們。那時，世尊（釋迦牟尼佛）告訴文殊師利童真菩薩（智慧的象徵）、金剛手大秘密主菩薩（力量的象徵）和四大天王（護法神），讚歎說：『好啊！好啊！你們應當做這樣的事。』 那時，世尊普遍地告訴大眾，此陀羅尼能夠成就一切事業，能夠給予一切悉地（成就），能夠消滅一切罪障，所做的一切事業通達無礙。應當身體和器具都保持清凈，沐浴並穿上新的乾淨衣服，每日誦一百零八遍，就能見到一切諸佛，壽命可達百歲，遠離一切疾病，一切賢聖常常都會擁護你，金剛手秘密主（金剛手菩薩的別稱）和四大天王也常常會擁護你，一切意願都能得到滿足，命終之後將往生妙喜世界（東方凈土），不再於母胎中出生，常常能夠蓮花化生，獲得宿命智（知曉前世的能力）。如果誦二十一遍，就能遠離決定地獄業，一切罪業全部消除，決定不會墮入惡趣（地獄、餓鬼、畜生道）。對於一切冤家仇敵都能得勝。如果誦七遍，在一切爭鬥、辯論、訴訟中都能得勝。應當在白月（農曆上半月）十五日，一日一夜不進食，清凈沐浴並穿上新的乾淨衣服，面對佛像結跏趺坐（禪坐姿勢），用花、香、燈、明供養世尊，誦此菩提場莊嚴陀羅尼一千遍。滿一千遍后，就能見到釋迦牟尼如來，伸出金色手臂按在修行者的頭頂，安慰並讚歎說：『好啊！好啊！偉大的持明者（持咒者），大丈夫。你所修的菩提場莊嚴陀羅尼法已經成就。你這位持明者，大勤奮精進。你已經做了這些勤苦的修行，已經圓滿了許多善根，想要往生哪個佛世界，都能隨你的願望前往。』那位持明者的身上有熾盛的光明，照耀一切，真言教法全部都能成就，能夠圓滿一切願望。由於做了這個法，先行成就，即使是造了五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人。
【English Translation】 English version: 'O King of Teachings (Buddha), I shall protect those great beings who uphold this Dharani (mantra). I will ensure they lack nothing in terms of resources. Those who are without refuge or support, I will completely deliver, until they attain Bodhi (enlightenment) and turn the Wheel of Dharma (teachings) in the Bodhi-mandala (place of enlightenment). We shall all protect them.' At that time, the World Honored One (Shakyamuni Buddha) said to Manjushri, the Youthful Bodhisattva (symbol of wisdom), Vajrapani, the Great Secret Lord Bodhisattva (symbol of power), and the Four Heavenly Kings (guardian deities), praising them, 'Excellent! Excellent! You should do such things.' At that time, the World Honored One universally told the assembly, 'This Dharani can accomplish all endeavors, can grant all Siddhis (achievements), can eliminate all karmic obstacles, and all undertakings will be unobstructed. One should keep the body and implements clean, bathe and wear new, clean clothes, and recite it one hundred and eight times daily. Then one will see all the Buddhas, have a lifespan of one hundred years, and be free from all diseases. All the virtuous and holy ones will constantly protect you, Vajrapani, the Secret Lord (another name for Vajrapani Bodhisattva), and the Four Heavenly Kings will also constantly protect you. All wishes will be fulfilled, and upon death, you will be reborn in the World of Supreme Joy (Eastern Pure Land), no longer born from a mother's womb, but always born from a lotus flower, and attain knowledge of past lives (knowledge of previous existences). If you recite it twenty-one times, you will be far from the karma of certain hell, all sins will be eliminated, and you will certainly not fall into the evil realms (hell, hungry ghosts, animal realm). You will be victorious over all enemies. If you recite it seven times, you will be victorious in all disputes, debates, and lawsuits. On the fifteenth day of the white month (first half of the lunar month), one should abstain from food for one day and one night, bathe cleanly and wear new, clean clothes, sit in the lotus position (meditation posture) facing the Buddha image, and offer flowers, incense, lamps, and light to the World Honored One, reciting this Bodhi-mandala Adornment Dharani one thousand times. After completing one thousand recitations, one will see Shakyamuni Tathagata, extending his golden arm and pressing it on the practitioner's head, comforting and praising him, 'Excellent! Excellent! Great Mantra Holder, great being. The Bodhi-mandala Adornment Dharani practice you have done is accomplished. You, the mantra holder, are greatly diligent and energetic. You have done these diligent practices, and have perfected many good roots. Whichever Buddha world you wish to go to, you may go according to your wish.' That mantra holder's body will have blazing light, illuminating everything, and all the mantra teachings will be accomplished, able to fulfill all wishes. Because of doing this practice, having achieved preliminary accomplishment, even those who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha).
。由一日一夜斷食唸誦。其罪悉皆消滅現世得成就。若於有舍利塔中。黑月十四日一日一夜不食。澡浴清凈身著凈衣。于熟銅器中滿盛白芥子。誦陀羅尼加持一千遍。即法成就當一切處用。取白芥子一把散於龍池中。即一切龍歡喜隨順持誦者。彼等龍容許入于宮中。悉皆接足禮彼人所處分悉皆奉教。取白芥子擲于虛空。霜雹即止亦能制止暴風。
若白芥子擲散四方。一切風雲蚊虻鸚鵡鸜鵒黃蟲暴惡蟲獸等皆被禁縛口。
若取白芥子擲於火中。火不能燒。
擲于江河水即不流。
擲于商估中。不被賊劫不見彼眾。
擲于王宮門。國王大臣後宮悉令歡喜。
擲于大眾。大眾皆共供養彼人。
擲於他敵。彼軍眾即被禁止。
若擲關戍守捉處。身隱即不現而過。
若散於苗稼上。不被蟲傷。
若天旱時擲于龍池。即降大雨。
若暴雨時擲于空中。極暴雨止息。
若擲冤家舍中。不復有恨。
若擲于城門城內。一切逼迫悉皆消滅。一切夜叉羅剎馳走而去。
若鬥戰時擲散彼軍。即彼禁止自軍得勝若口中含。一切斗諍言訟論理得勝。
若置於水中與患者澡浴。一切疾病皆得除愈。
若有人患諸鬼魅。取白芥子和沙糖。燒熏病
【現代漢語翻譯】 現代漢語譯本：如果有人一日一夜斷食並唸誦此陀羅尼，那麼所有的罪業都將消滅，現世就能獲得成就。如果在有舍利塔（存放佛陀或聖者遺骨的塔）的地方，在黑月（指農曆月末的幾天）的十四日，一日一夜不進食，沐浴使身體潔凈，身穿乾淨的衣服，在熟銅器中盛滿白芥子，誦唸陀羅尼加持一千遍，那麼這個法術就成就了，可以在任何地方使用。 取一把白芥子撒在龍池中，所有的龍都會歡喜，並順從持誦者。那些龍會允許進入它們的宮殿，都會接足禮拜那個人，並按照他的吩咐行事。取白芥子拋向空中，霜凍和冰雹就會停止，也能制止暴風。 如果將白芥子撒向四方，一切風雲、蚊虻、鸚鵡、鸜鵒（一種鳥）、黃蟲以及暴惡的蟲獸等都會被禁縛住口。 如果將白芥子投入火中，火不能燃燒。 如果將白芥子投入江河，水流就會停止。 如果將白芥子投入商隊中，就不會被盜賊搶劫，也避開那些盜賊。 如果將白芥子投向王宮的門，國王、大臣和後宮都會感到歡喜。 如果將白芥子投向大眾，大眾都會供養那個人。 如果將白芥子投向敵軍，敵軍就會被禁止行動。 如果將白芥子投向關卡或守衛的地方，身體就能隱形，不被發現地通過。 如果將白芥子撒在莊稼上，莊稼就不會被蟲子傷害。 如果天旱的時候將白芥子投向龍池，就會降下大雨。 如果暴雨的時候將白芥子投向空中，極大的暴雨就會停止。 如果將白芥子投向仇家的家中，仇恨就會消失。 如果將白芥子投向城門或城內，一切逼迫都會消滅，一切夜叉（一種鬼神）和羅剎（惡鬼）都會逃走。 如果在戰鬥時將白芥子撒向敵軍，敵軍就會被禁止行動，自己的軍隊就能獲勝。如果口中含著白芥子，在一切爭鬥、訴訟和辯論中都能獲勝。 如果將白芥子放在水中，讓患者沐浴，一切疾病都能痊癒。 如果有人患了鬼魅病，取白芥子和沙糖，燒熏病人。
【English Translation】 English version: If one fasts for one day and one night and recites this Dharani, all sins will be eradicated, and one will attain accomplishment in this life. If, at a Stupa (a dome-shaped structure erected as a Buddhist shrine) containing Sharira (relics of the Buddha or other enlightened beings), on the fourteenth day of the dark month (the last few days of the lunar month), one fasts for one day and one night, bathes to purify the body, wears clean clothes, fills a mature copper vessel with white mustard seeds, and recites the Dharani, empowering them a thousand times, then this practice will be accomplished and can be used anywhere. Take a handful of white mustard seeds and scatter them in a dragon pond; all the dragons will rejoice and obey the one who recites the mantra. Those dragons will allow entry into their palaces, will prostrate at the feet of that person, and will follow all his instructions. Take white mustard seeds and throw them into the air, and frost and hail will cease, and it can also stop storms. If white mustard seeds are scattered in all directions, all winds, clouds, gadflies, parrots, mynas, yellow insects, and violent insects and beasts will have their mouths bound. If white mustard seeds are thrown into a fire, the fire will not burn. If thrown into a river, the water will stop flowing. If thrown among merchants, they will not be robbed by thieves and will avoid those thieves. If thrown at the gate of a royal palace, the king, ministers, and harem will all be delighted. If thrown among a crowd, the crowd will all make offerings to that person. If thrown at the enemy army, that army will be restrained. If thrown at a checkpoint or guard post, the body will become invisible and pass through unnoticed. If scattered on seedlings and crops, they will not be harmed by insects. If, during a drought, they are thrown into a dragon pond, heavy rain will fall. If, during a heavy rain, they are thrown into the air, the extreme heavy rain will cease. If thrown into the house of an enemy, there will be no more hatred. If thrown at the city gate or inside the city, all oppression will be eliminated, and all Yakshas (a type of mythical being) and Rakshasas (a type of demon) will flee. If, during battle, they are scattered among the enemy army, that army will be restrained, and one's own army will be victorious. If held in the mouth, one will be victorious in all disputes, lawsuits, and debates. If placed in water and used for bathing a patient, all diseases will be cured. If someone is afflicted by ghosts or demons, take white mustard seeds and sugar, and burn them to fumigate the patient.
人一切鬼魅皆得解脫。
若有牛疫諸畜疫人疫童男疫童女疫。於四衢道。取白芥子和土燒。一切疫病悉皆止息。
若於自頭髮中散於一切處。得人供養一切人見皆生憐愛。
若持誦者從十四日。以二手按文殊師利菩薩足。從初夜至圓滿十五日晨朝無間唸誦。文殊師利菩薩住行人前。一切意願皆得圓滿。若按金剛手菩薩足。誦陀羅尼加持一千八遍。以安悉香和酥燒。金剛手菩薩即現其前。一切意願盛事皆得成就。真言教法授與彼人。養育如子。
又法若以二手按摩尼跋陀羅藥叉足。誦陀羅尼一千八遍。獲得廣大財寶。即現其身所言皆作。
若以手按毗沙門頂。燒沉水香誦陀羅尼八十遍。即得一千金錢。
又法若觀吉祥天女面。誦陀羅尼一千八遍。得一千金錢。
又法若畫藥叉。以五色彩成。誦陀羅尼一千二十遍。燒薩勒枳香(薰陸香也)藥叉女現其人前誓作為女使者。所為分事皆能成辦。乃至命存成辦百種千種事成就一切義利。
我今說畫像法。能成就一切。取不截㲲長四肘。擇去毛髮不應用皮膠。畫人清凈受八戒。然後令畫。當中畫釋迦牟尼佛于寶樹下坐師子座。于釋迦牟尼佛上。又畫一佛作說法相。其菩提樹種種寶莊嚴。釋迦牟尼右邊畫聖文殊師利菩薩。種種寶
【現代漢語翻譯】 現代漢語譯本： 人及一切鬼魅都能得到解脫。 如果有牛瘟、各種牲畜瘟疫、人瘟、男童瘟疫、女童瘟疫，在十字路口，取白芥子和土焚燒，一切瘟疫都能停止。 如果將自己的頭髮散佈在任何地方，能得到人們的供養，所有人見到都會心生憐愛。 如果持誦者從十四日開始，用雙手按住文殊師利菩薩（Manjushri Bodhisattva）的腳，從初夜到圓滿十五日早晨不間斷地念誦，文殊師利菩薩會出現在修行者面前，一切願望都能圓滿。如果按住金剛手菩薩（Vajrapani Bodhisattva）的腳，誦持陀羅尼加持一千零八遍，用安息香和酥油焚燒，金剛手菩薩會立刻顯現在他面前，一切願望和盛事都能成就，真言教法會傳授給他，像對待兒子一樣養育他。 又有一種方法，如果用雙手按住尼跋陀羅藥叉（Nibhadra Yaksha）的腳，誦持陀羅尼一千零八遍，能獲得廣大的財寶，藥叉會立刻顯現其身，所說的話都會應驗。 如果用手按住毗沙門（Vaishravana）的頭頂，焚燒沉香，誦持陀羅尼八十遍，就能得到一千金錢。 又有一種方法，如果觀想吉祥天女（Lakshmi）的面容，誦持陀羅尼一千零八遍，就能得到一千金錢。 又有一種方法，如果畫藥叉像，用五種顏色繪製而成，誦持陀羅尼一千零二十遍，焚燒薩勒枳香（Sarja resin，即薰陸香），藥叉女會顯現在這個人面前，發誓作為女僕使者，所吩咐的事情都能辦到，乃至生命存在期間，能辦成百種千種事情，成就一切義利。 我現在說畫像的方法，能成就一切。取不截斷的毛織物，長四肘，選擇去除毛髮，不應用皮膠。畫的人要清凈，受持八關齋戒，然後讓他畫。在當中畫釋迦牟尼佛（Shakyamuni Buddha）坐在寶樹下的獅子座上。在釋迦牟尼佛的上方，再畫一尊佛像作說法相。那菩提樹用各種寶物莊嚴。釋迦牟尼佛的右邊畫聖文殊師利菩薩。
【English Translation】 English version: People and all kinds of ghosts and spirits can be liberated. If there are outbreaks of cattle plague, various livestock plagues, human plagues, boy plagues, or girl plagues, take white mustard seeds and soil and burn them at a crossroads. All plagues will cease. If one scatters one's own hair everywhere, one will receive offerings from people, and everyone who sees one will feel compassion and love. If a practitioner, starting from the fourteenth day, presses the feet of Manjushri Bodhisattva (Manjushri Bodhisattva) with both hands, and recites the mantra continuously from the beginning of the night until the morning of the full fifteenth day, Manjushri Bodhisattva will appear before the practitioner, and all wishes will be fulfilled. If one presses the feet of Vajrapani Bodhisattva (Vajrapani Bodhisattva) and recites the dharani, empowering it one thousand and eight times, and burns benzoin and ghee, Vajrapani Bodhisattva will immediately appear before him, and all wishes and great events will be accomplished. The teachings of the mantra will be imparted to him, and he will be nurtured like a son. Furthermore, if one presses the feet of Nibhadra Yaksha (Nibhadra Yaksha) with both hands and recites the dharani one thousand and eight times, one will obtain vast wealth. The Yaksha will immediately appear in person, and whatever is said will come to pass. If one presses the crown of Vaishravana's (Vaishravana) head with one's hand, burns aloeswood incense, and recites the dharani eighty times, one will obtain one thousand gold coins. Furthermore, if one contemplates the face of Lakshmi (Lakshmi) and recites the dharani one thousand and eight times, one will obtain one thousand gold coins. Furthermore, if one draws a Yaksha image, made with five colors, and recites the dharani one thousand and twenty times, and burns Sarja resin (Sarja resin, also known as frankincense), a Yaksha woman will appear before that person, vowing to serve as a female messenger. All tasks assigned will be accomplished, and even for the duration of one's life, one will be able to accomplish hundreds and thousands of tasks, achieving all benefits and advantages. I will now describe the method of drawing images, which can accomplish everything. Take a piece of uncut wool, four cubits long, select it to be free of hair, and do not use hide glue. The person who draws should be pure and observe the eight precepts. Then, have him draw. In the center, draw Shakyamuni Buddha (Shakyamuni Buddha) sitting on a lion throne under a jeweled tree. Above Shakyamuni Buddha, draw another Buddha image in a preaching posture. The Bodhi tree is adorned with various jewels. To the right of Shakyamuni Buddha, draw the Holy Manjushri Bodhisattva.
瓔珞莊嚴。于蓮華上雙膝跪坐。二手捧缽作獻佛勢。佛左邊。畫聖金剛手菩薩。面貌忿怒嗔相。一切寶莊嚴身。手把金剛杵作旋轉勢。于蓮華上雙膝跪坐。瞻仰如來。聖文殊師利后。畫寶幢。其量廣大界道莊嚴。于幢中畫如來坐師子座作安慰相。金剛手后。畫菩提場莊嚴陀羅尼經夾。置於寶幢中。幢四面周匝畫佛。安置師子座上。于寶幢下。畫金剛使者。作威怒形。于寶幢下畫吉祥天女。于佛下當中畫四大天王。皆被甲冑作威怒形。天王下畫持誦者左手執香爐右手把念珠。瞻視世尊。由畫此像。應墮惡趣者。謗方廣大乘。譭謗聖人。作五無間罪。若畫此像者。悉皆消滅。其人得不退轉。何況能修持。其人等同如來。
爾時世尊說菩提場陀羅尼曼荼羅法。欲建立此曼荼羅者。或於寺內或於天廟。或在山間或於清凈隨自意樂處。依教平治其地。以瞿摩夷和土加持已。然後涂拭其壇。周圍十六肘量。其畫壇人清凈澡浴。然後令畫。四門四角鉤停。四角畫四天王。中央畫佛形像。于門中畫寶樹。于東門畫吉祥天女。南門畫辯才天女。西門商棄尼天女。北門花齒天女。畫壇了。以稻穀花和白芥子散於壇上。兼散時花涂香末香。四角安四香水瓶。以四器盛食飲供養四門安四香爐。兼諸飲食種種花鬘及三白食。四角安四盞燈。
【現代漢語翻譯】 現代漢語譯本：瓔珞（一種珠玉串成的裝飾品）莊嚴。于蓮花上雙膝跪坐。雙手捧缽，作出獻佛的姿勢。佛的左邊，畫聖金剛手菩薩（佛教護法神），面貌忿怒，呈現嗔怒的相貌，全身以各種珍寶裝飾。手中拿著金剛杵，作出旋轉的姿勢。于蓮花上雙膝跪坐，瞻仰如來。聖文殊師利菩薩（智慧的象徵）之後，畫寶幢（一種裝飾華麗的旗幟），其規模廣大，以各種界道莊嚴。在寶幢中畫如來坐于獅子座上，作出安慰的姿態。金剛手菩薩之後，畫菩提場莊嚴陀羅尼經夾，放置於寶幢之中。寶幢四面周圍畫佛，安置在獅子座上。于寶幢下，畫金剛使者，作出威猛憤怒的形象。于寶幢下畫吉祥天女（象徵財富和幸福的女神）。于佛像下方正中畫四大天王（佛教護世神），都身披甲冑，作出威猛憤怒的形象。天王下方畫持誦者，左手拿著香爐，右手拿著念珠，瞻視世尊。由於畫此畫像，那些本應墮入惡趣的人，以及那些誹謗方廣大乘（大乘佛教），譭謗聖人，犯下五無間罪（佛教中最嚴重的罪行）的人，如果畫此畫像，所有的罪業都能夠消滅。這個人能夠得到不退轉（修行上不再退步），更何況是能夠修行此法的人，其功德等同於如來。
爾時世尊宣說菩提場陀羅尼曼荼羅法。想要建立此曼荼羅（壇場）的人，可以在寺廟內，或者在天廟，或者在山間，或者在清凈的、自己喜歡的地方，按照教法平整土地。用牛糞和泥土混合，加持之後，然後塗抹壇場。周圍十六肘（古代長度單位）大小。畫壇場的人要清凈沐浴，然後開始繪畫。四個門和四個角都要鉤畫停當。四個角畫四大天王。中央畫佛的形象。在門中畫寶樹。在東門畫吉祥天女。南門畫辯才天女（象徵智慧和口才的女神）。西門畫商棄尼天女。北門畫花齒天女。壇場畫完之後，用稻穀花和白芥子撒在壇場上。同時撒上時令鮮花，涂香和末香（兩種香料）。四個角安放四個裝有香水的瓶子。用四個器皿盛放食物和飲料，供養。四個門安放四個香爐。同時供養各種飲食和花鬘，以及三白食（乳酪、牛奶、酥油）。四個角安放四盞燈。
【English Translation】 English version: Adorned with jeweled necklaces. Kneeling on both knees upon a lotus. With both hands holding a bowl in a gesture of offering to the Buddha. To the Buddha's left, draw the holy Vajrapani Bodhisattva (a Buddhist guardian deity), with a wrathful and angry countenance, the body adorned with all kinds of jewels. Holding a vajra (a ritual weapon) in hand, making a rotating gesture. Kneeling on both knees upon a lotus, gazing up at the Tathagata (another name for the Buddha). Behind the holy Manjushri (symbol of wisdom), draw a jeweled banner (an ornate flag), its size vast and adorned with various realms. Within the jeweled banner, draw the Tathagata seated on a lion throne, making a gesture of reassurance. Behind Vajrapani, draw the Bodhimanda Adornment Dharani Sutra case, placing it within the jeweled banner. On the four sides around the jeweled banner, draw Buddhas, placed on lion thrones. Below the jeweled banner, draw Vajra messengers, making fierce and wrathful forms. Below the jeweled banner, draw the auspicious goddess Sri (goddess of wealth and happiness). Below the Buddha, in the center, draw the Four Heavenly Kings (Buddhist guardian deities), all clad in armor, making fierce and wrathful forms. Below the Heavenly Kings, draw a reciter, holding a censer in the left hand and prayer beads in the right hand, gazing at the World-Honored One. By drawing this image, those who should fall into evil realms, those who slander the expansive Great Vehicle (Mahayana Buddhism), those who defame the saints, and those who commit the five heinous crimes (the most serious offenses in Buddhism), if they draw this image, all their sins will be extinguished. This person will attain non-retrogression (no longer regress in cultivation), how much more so if they can practice this dharma, their merit will be equal to the Tathagata.
At that time, the World-Honored One spoke of the Bodhimanda Dharani Mandala method. Those who wish to establish this mandala (sacred space), may do so within a temple, or in a heavenly shrine, or in the mountains, or in a clean and pure place of their own choosing, according to the teachings, level the ground. Mix cow dung with earth, bless it, and then smear it on the altar. Sixteen cubits (an ancient unit of length) in size around. The person drawing the altar should purify themselves with bathing, and then begin to draw. The four gates and four corners should be hooked and stopped properly. Draw the Four Heavenly Kings in the four corners. Draw the image of the Buddha in the center. Draw a jeweled tree in the gate. Draw the auspicious goddess Sri at the east gate. Draw the goddess Saraswati (goddess of wisdom and eloquence) at the south gate. Draw the goddess Shakuni at the west gate. Draw the goddess Pushpadanti at the north gate. After the altar is drawn, scatter rice flowers and white mustard seeds on the altar. At the same time, scatter seasonal flowers, scented ointment, and powdered incense (two types of incense). Place four bottles filled with scented water in the four corners. Use four vessels to hold food and drink for offering. Place four censers at the four gates. At the same time, offer various foods and flower garlands, as well as the three white foods (yogurt, milk, ghee). Place four lamps in the four corners.
唸誦者面向東坐。應后夜入曼荼羅護身結界。才入此曼荼羅。一切罪障悉皆消滅。一切悉地皆得成就。一切福聚皆得生長。獲得佛菩提遠離諸惡趣。不被一切鬼神侵擾。一切諸天悉皆擁護晝夜常得安隱。兼諸助伴獲得大護。由入此曼荼羅得不退轉地。我今說心陀羅尼曰。
唵薩嚩怛他(引)蘗多尾也(二合)嚩路枳帝惹野惹野娑嚩(二合引)訶
心中心陀羅尼曰。
唵虎嚕虎嚕惹野穆契娑嚩(二合引)訶(引)
澡浴灑凈陀羅尼
唵惹里你惹曳娑嚩(二合引)訶(引)
結界陀羅尼
唵三曼多布(引)啰拏(二合)惹曳娑嚩(二合引)訶(引)
結曼荼羅界陀羅尼
唵滿拏羅惹曳娑嚩(二合引)訶(引)
供養食陀羅尼
唵枲哩弭里惹曳娑嚩(二合引)訶(引)
迎請陀羅尼
唵薩嚩散馱㘑弭里惹曳娑嚩(二合引)訶(引)
供養花陀羅尼
唵沒馱矩素銘娑嚩(二合引)訶(引)
供養燒香陀羅尼
唵惹野巘弟娑嚩(二合)訶(引)
灌頂陀羅尼
唵尾惹野蘗陛娑嚩(二合引)訶
結頂髻陀羅尼
唵怛他(引)檗多惹曳娑嚩(二合引)訶(引)
加持衣服陀羅尼
【現代漢語翻譯】 現代漢語譯本：唸誦者面向東方坐。應在後半夜進入曼荼羅（Maṇḍala，壇城）護身結界。一旦進入此曼荼羅，一切罪障都將消滅，一切悉地（Siddhi，成就）都將獲得成就，一切福德都將增長，獲得佛菩提（Buddha-bodhi，覺悟），遠離各種惡趣（惡道）。不會被一切鬼神侵擾，一切諸天都會擁護，日夜常常得到安穩。兼有各種助伴獲得大的護佑。由於進入此曼荼羅，得到不退轉地。我現在說心陀羅尼，如下： 『唵 薩嚩 怛他(引)蘗多 尾也(二合)嚩路枳帝 惹野 惹野 娑嚩(二合引)訶』 心中心陀羅尼如下： 『唵 虎嚕 虎嚕 惹野 穆契 娑嚩(二合引)訶(引)』 澡浴灑凈陀羅尼 『唵 惹里你 惹曳 娑嚩(二合引)訶(引)』 結界陀羅尼 『唵 三曼多 布(引)啰拏(二合) 惹曳 娑嚩(二合引)訶(引)』 結曼荼羅界陀羅尼 『唵 滿拏羅 惹曳 娑嚩(二合引)訶(引)』 供養食陀羅尼 『唵 枲哩 弭里 惹曳 娑嚩(二合引)訶(引)』 迎請陀羅尼 『唵 薩嚩 散馱㘑 弭里 惹曳 娑嚩(二合引)訶(引)』 供養花陀羅尼 『唵 沒馱 矩素銘 娑嚩(二合引)訶(引)』 供養燒香陀羅尼 『唵 惹野 巘弟 娑嚩(二合)訶(引)』 灌頂陀羅尼 『唵 尾惹野 蘗陛 娑嚩(二合引)訶』 結頂髻陀羅尼 『唵 怛他(引)檗多 惹曳 娑嚩(二合引)訶(引)』 加持衣服陀羅尼
【English Translation】 English version: The reciter should sit facing east. One should enter the Maṇḍala (sacred enclosure) for self-protection in the later part of the night. Once entering this Maṇḍala, all sins and obstacles will be eliminated, all Siddhis (accomplishments) will be achieved, all merits will increase, one will attain Buddha-bodhi (enlightenment), and be far from all evil destinies (evil realms). One will not be disturbed by any ghosts or spirits, and all the devas (gods) will protect them, ensuring peace day and night. Additionally, all companions will receive great protection. By entering this Maṇḍala, one attains the ground of non-retrogression. I now speak the Heart Dharani, as follows: 『Om Sarva Tathāgata Vi-ya Valokite Jaya Jaya Svāhā』 The Heart-Center Dharani is as follows: 『Om Huru Huru Jaya Mukhe Svāhā』 The Bathing and Purification Dharani: 『Om Jali Ni Jaye Svāhā』 The Boundary-Establishing Dharani: 『Om Samanta Pūrana Jaye Svāhā』 The Maṇḍala Boundary-Establishing Dharani: 『Om Mandala Jaye Svāhā』 The Food Offering Dharani: 『Om Sili Mili Jaye Svāhā』 The Inviting Dharani: 『Om Sarva Sandha-le Mili Jaye Svāhā』 The Flower Offering Dharani: 『Om Buddha Kusume Svāhā』 The Burning Incense Offering Dharani: 『Om Jaya Gandhe Svāhā』 The Abhisheka (Consecration) Dharani: 『Om Vijaya garbhe Svāhā』 The Topknot-Tying Dharani: 『Om Tathāgata Jaye Svāhā』 The Clothing-Blessing Dharani:
唵惹野勿哩(二合)弟娑嚩(二合引)訶(引)
護弟子身加持陀羅尼
唵矩攞馱哩娑嚩(二合引)訶(引)
奉送聖眾陀羅尼
唵馱啰馱啰弭里惹曳娑嚩(二合引)訶(引)
加持念珠陀羅尼
唵素三婆嚩惹曳娑嚩(二合)訶(引)
獻座陀羅尼
唵素那哩惹曳娑嚩(二合引)訶(引)
縛毗那夜迦陀羅尼
唵素哩惹曳娑嚩(二合引)訶(引)
迎請一切如來陀羅尼
唵缽啰(二合)嚩啰惹野悉弟娑嚩(二合引)訶(引)
護身陀羅尼
唵啰乞叉(二合)尼惹曳娑嚩(二合引)訶
供養燈陀羅尼
唵惹野你比寧娑嚩(二合引)訶(引)
護摩陀羅尼
唵么黎尾么羅惹曳娑嚩(二合引)訶(引)
請一切如來陀羅尼
唵娑啰娑婆啰惹曳悉弟娑嚩(二合引)訶
我今說修行心陀羅尼心中心陀羅尼功能。若誦心陀羅尼百千遍。得為持明仙中斫羯啰伐底取雄黃置熟銅器中。加持千遍取點額。即得飛騰虛空。一切天龍八部宮門悉開得見。得入隨意遊行。壽命一劫。
若加持掃尾羅眼藥百千遍用點眼。即得安怛那。一切鬼神宮悉皆開得入。
又法誦一萬遍。得見一切如來。
【現代漢語翻譯】 現代漢語譯本 唵惹野勿哩(二合)弟娑嚩(二合引)訶(引) (Om jaya vri ti svaha)： 護弟子身加持陀羅尼 唵矩攞馱哩娑嚩(二合引)訶(引) (Om kula dhari svaha)： 奉送聖眾陀羅尼 唵馱啰馱啰弭里惹曳娑嚩(二合引)訶(引) (Om dhara dhara miri jaya svaha)： 加持念珠陀羅尼 唵素三婆嚩惹曳娑嚩(二合)訶(引) (Om su sambhava jaya svaha)： 獻座陀羅尼 唵素那哩惹曳娑嚩(二合引)訶(引) (Om sunari jaya svaha)： 縛毗那夜迦陀羅尼 唵素哩惹曳娑嚩(二合引)訶(引) (Om suri jaya svaha)： 迎請一切如來陀羅尼 唵缽啰(二合)嚩啰惹野悉弟娑嚩(二合引)訶(引) (Om pra vara jaya siddhi svaha)： 護身陀羅尼 唵啰乞叉(二合)尼惹曳娑嚩(二合引)訶 (Om raksha ni jaya svaha)： 供養燈陀羅尼 唵惹野你比寧娑嚩(二合引)訶(引) (Om jaya ni bi ning svaha)： 護摩陀羅尼 唵么黎尾么羅惹曳娑嚩(二合引)訶(引) (Om mali vimala jaya svaha)： 請一切如來陀羅尼 唵娑啰娑婆啰惹曳悉弟娑嚩(二合引)訶 (Om sra svara jaya siddhi svaha)： 我現在宣說修行心陀羅尼，心中心陀羅尼的功能。如果誦心陀羅尼一百千遍，就能成為持明仙中的轉輪王，取雄黃放在熟銅器中，加持一千遍後點在額頭上，就能飛騰虛空，一切天龍八部的宮門都會打開，可以得見，並且可以隨意進入，壽命可達一劫。 如果加持掃尾羅眼藥一百千遍後用來點眼，就能得到隱身術，一切鬼神宮殿都會打開，可以進入。 還有一種方法，誦一萬遍，就能見到一切如來。
【English Translation】 English version Om jaya vri ti svaha: Dharani for blessing and protecting the disciple's body. Om kula dhari svaha: Dharani for sending off the holy assembly. Om dhara dhara miri jaya svaha: Dharani for blessing prayer beads. Om su sambhava jaya svaha: Dharani for offering a seat. Om sunari jaya svaha: Dharani for binding Vinayaka (Vighnaharta). Om suri jaya svaha: Dharani for welcoming all Tathagatas (Tathagata). Om pra vara jaya siddhi svaha: Dharani for self-protection. Om raksha ni jaya svaha: Dharani for offering lamps. Om jaya ni bi ning svaha: Dharani for Homa (Homa). Om mali vimala jaya svaha: Dharani for inviting all Tathagatas (Tathagata). Om sra svara jaya siddhi svaha: I will now speak of the function of the 'Heart Dharani' (Hridaya Dharani) for cultivation, the 'Heart-Center Dharani' (Hridaya-Center Dharani). If one recites the 'Heart Dharani' (Hridaya Dharani) one hundred thousand times, one will become a Chakravarti (Chakravarti) among the Vidyadharas (Vidyadhara). Place realgar in a well-cooked copper vessel and bless it a thousand times, then apply it to the forehead. One will then be able to fly into the sky. The palace gates of all the Devas (Deva), Nagas (Naga), and the Eight Classes of beings will open, and one will be able to see them and enter at will. One's lifespan will be one kalpa (Kalpa). If one blesses 'Sowira' eye medicine one hundred thousand times and uses it to apply to the eyes, one will obtain 'Antardhana' (Antardhana) (the power of invisibility). All the palaces of the ghosts and spirits will open, and one will be able to enter. Furthermore, if one recites it ten thousand times, one will be able to see all the Tathagatas (Tathagata).
又法加持窣睹波橖八千遍。安於塔上。一切如來舍利來入此塔。則成大舍利窣堵波塔。
又法取文殊師利缽。加持缽八千遍。滿盛乳糜粥置文殊師利手。卻從菩薩乞請。一千人吃此粥不盡。
又法取餘部真言法。用此陀羅尼加持。隨心所欲隨作隨成。
我今說印法。
以二手平展。以右手押左手。仰掌安心上。名為菩提場莊嚴陀羅尼根本印。才結此印滅一切罪。一切如來安慰其人。亦成請一切如來。結此印一切如來甚恭敬其人。
即前根本印舉右手。通一切處用。即成一切印。一切如來所加持。以右手安於臍下。以大指捻頭指頭。此印通一切印。一切如來所加持。由結此印遠離一切罪障。
爾時文殊師利菩薩說陀羅尼。為護持此陀羅尼教法故陀羅尼曰。
曩謨曼殊室哩(二合)野耶俱摩啰部跢耶怛你也(二合)他惹曳尾惹曳惹曳室哩(二合)儒瑟知(二合)吽娑嚩(二合)訶(引)
若唸誦時先行時求成就時。先誦此陀羅尼七遍。即無障礙速得成就。
爾時金剛手秘密主菩薩。說此大明陀羅尼曰。
怛你也(二合)他嚩日啰(二合)母瑟知(二合)訶曩娜訶跛遮嚩日啰(二合)吽泮吒娑嚩(二合)訶
以此陀羅尼。加持白芥子七遍。唸誦
【現代漢語翻譯】 現代漢語譯本 另一種方法是加持窣堵波（stūpa，佛塔）八千遍，然後安放在塔上。這樣，一切如來的舍利就會進入此塔，此塔就成為大舍利窣堵波塔。 另一種方法是取文殊師利（Mañjuśrī）的缽，加持缽八千遍，然後盛滿乳糜粥，放在文殊師利的手中。之後再從菩薩那裡乞請。這樣，一千人吃此粥也吃不完。 另一種方法是取其他部的真言法，用此陀羅尼加持，就能隨心所欲，隨作隨成。 我現在說印法。 將兩手平展，用右手壓住左手，仰掌放在心上，這叫做菩提場莊嚴陀羅尼根本印。只要結此印，就能滅除一切罪業，一切如來都會安慰此人，也能以此印請一切如來。結此印，一切如來都會非常恭敬此人。 在前面的根本印的基礎上，舉起右手，通行一切處，就成為一切印，一切如來都會加持此印。將右手放在臍下，用大拇指捻住食指的指頭，此印通行一切印，一切如來都會加持此印。結此印，就能遠離一切罪障。 這時，文殊師利菩薩說了陀羅尼，爲了護持此陀羅尼教法，陀羅尼如下： 曩謨曼殊室哩（Namo Mañjuśrī）(二合)野耶俱摩啰部跢耶怛你也(二合)他惹曳尾惹曳惹曳室哩(二合)儒瑟知(二合)吽娑嚩(二合)訶(引) 如果唸誦時、行走時、求成就時，先誦此陀羅尼七遍，就能沒有障礙，迅速得到成就。 這時，金剛手（Vajrapāṇi）秘密主菩薩說了此大明陀羅尼： 怛你也(二合)他嚩日啰(二合)母瑟知(二合)訶曩娜訶跛遮嚩日啰(二合)吽泮吒娑嚩(二合)訶 用此陀羅尼加持白芥子七遍，唸誦
【English Translation】 English version Another method is to bless a stupa (stūpa, a Buddhist monument) eight thousand times and then place it on a tower. By doing so, the relics of all Tathagatas (如來) will enter this tower, and it will become a Great Relic Stupa. Another method is to take the bowl of Mañjuśrī (文殊師利), bless it eight thousand times, fill it with milk porridge, and place it in Mañjuśrī's hand. Then, request it back from the Bodhisattva. In this way, even if a thousand people eat this porridge, it will not be exhausted. Another method is to take the mantra method from other sections and bless it with this Dharani. Then, whatever you desire will be accomplished. Now I will speak about the Mudra (印) method. Extend both hands flat, with the right hand pressing on the left hand, palms facing upwards, placed at the heart. This is called the Root Mudra of the Bodhimaṇḍa Adornment Dharani. By forming this Mudra, all sins are extinguished, and all Tathagatas will comfort that person. It also serves to invite all Tathagatas. By forming this Mudra, all Tathagatas will be very respectful to that person. Based on the previous Root Mudra, raise the right hand, which is effective in all places. It becomes all Mudras, blessed by all Tathagatas. Place the right hand below the navel, with the thumb touching the tip of the index finger. This Mudra is effective for all Mudras, blessed by all Tathagatas. By forming this Mudra, one is separated from all sinful obstacles. At that time, Mañjuśrī Bodhisattva spoke the Dharani, for the sake of protecting this Dharani teaching. The Dharani is as follows: Namo Mañjuśrī (曩謨曼殊室哩) (two combined) yaya kumara bhutaya tanyatha jaye vijaye jaye shri (two combined) juste hum svaha (引) If, during recitation, walking, or seeking accomplishment, one first recites this Dharani seven times, one will be without obstacles and quickly attain accomplishment. At that time, Vajrapāṇi (金剛手), the Secret Lord Bodhisattva, spoke this Great Bright Dharani: Tanyatha vajra (two combined) muste hana daha paca vajra (two combined) hum phat svaha Using this Dharani, bless white mustard seeds seven times, reciting
處散擲四方。即成大結界。
爾時四大天王說真言曰。
怛你也(二合)他地哩(二合)底呬哩弭里娑啰缽啰(二合)娑啰鼻里鼻里娑嚩(二合)訶
以此真言加持白芥子水三七遍。灌自頂。一切鬼神夜叉悉皆降伏。接足禮敬而退。
爾時世尊說是經已。文殊師利童真菩薩金剛手大秘密主菩薩四大天王。及一切天龍八部人非人等。聞佛所說皆大歡喜信受奉行。
菩提場莊嚴陀羅尼經◎
【現代漢語翻譯】 現代漢語譯本： 將它們散佈到四面八方，立即形成一個巨大的結界。
這時，四大天王說了如下真言：
怛你也（二合）他地哩（二合）底呬哩弭里娑啰缽啰（二合）娑啰鼻里鼻里娑嚩（二合）訶
用這個真言加持白芥子和水二十一遍（三七遍）。從頭頂灌下，一切鬼神夜叉都會降伏，接足禮敬後退去。
這時，世尊說完這部經后，文殊師利童真菩薩（Manjushri, the eternally youthful Bodhisattva），金剛手大秘密主菩薩（Vajrapani, the great secret lord Bodhisattva），四大天王（Four Heavenly Kings），以及一切天龍八部（Devas, Nagas and the eight kinds of supernatural beings），人與非人等，聽聞佛所說，都非常歡喜，信受奉行。
菩提場莊嚴陀羅尼經
【English Translation】 English version: Scatter them in all four directions, and a great boundary will immediately be formed.
At that time, the Four Great Heavenly Kings spoke the following mantra:
Tad-ya-tha dhi-ri dhi-ti hi-ri mi-ri sa-ra pra-sa-ra bhi-ri bhi-ri sva-ha
Use this mantra to bless white mustard seeds and water twenty-one times (three times seven). Pour it from the top of your head, and all ghosts, spirits, and yakshas will be subdued, prostrate at your feet in reverence, and retreat.
At that time, after the World Honored One finished speaking this sutra, Manjushri, the eternally youthful Bodhisattva (Manjushri Bodhisattva), Vajrapani, the great secret lord Bodhisattva (Vajrapani Bodhisattva), the Four Great Heavenly Kings (Four Heavenly Kings), and all the Devas, Nagas and the eight kinds of supernatural beings (Devas, Nagas and the eight kinds of supernatural beings), humans and non-humans, etc., hearing what the Buddha said, were all very happy, believed, accepted, and practiced it.
'Bodhimanda Ornamentation Dharani Sutra'