T19n1009_出生無邊門陀羅尼經
大正藏第 19 冊 No. 1009 出生無邊門陀羅尼經
No. 1009 [Nos. 1011, 1018]
出生無邊門陀羅尼經
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。一時薄伽梵住毗舍離大林重樓閣。與大苾芻眾八千人俱。眾多菩薩摩訶薩。爾時世尊以念具慧知我棄捨壽行。卻後三月當般涅槃。時世尊即命具壽大目揵連。往大千世界。遍告諸苾芻。咸皆集會於大林重樓閣。大目揵連白佛言。唯然奉教。即剎那頃以自神足力。到須彌頂以大音聲。宣告大千世界。
汝等咸聽此世界 其中有情佛弟子 大師今當降法雨 愿樂聽者咸來集
爾時即四萬苾芻。皆來集會於大林重樓閣。是諸苾芻既見世尊。頂禮佛足卻坐一面。
爾時舍利弗承佛威力作是念。我當應作如是色類神通現行。由此神通現行作已。乃至三千大千世界中住者。或聲聞乘者緣覺乘者大乘者。我皆令集會於大林重樓閣。時舍利弗即作如是神通現行。由此神通現行。乃至三千大千世界中住者。或聲聞乘者緣覺乘者大乘者。悉皆來集會於大林重樓閣。彼等皆來見世尊已。頭面禮足繞佛三匝退坐一面。
【現代漢語翻譯】 現代漢語譯本 《出生無邊門陀羅尼經》
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）住在毗舍離（Vaishali）大林重樓閣。與八千位大苾芻（Bhiksu，比丘）眾在一起。還有眾多的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。那時，世尊以正念和智慧知道自己將要捨棄壽命，在三個月后般涅槃（Parinirvana，圓寂）。當時，世尊就命令具壽大目揵連（Mahamaudgalyayana），前往大千世界，普遍告知各位苾芻，全部都聚集到大林重樓閣。大目揵連稟告佛說：『遵命。』就在剎那間以自己的神通力，到達須彌山頂，用洪亮的聲音，宣告大千世界：
『你們都聽著，這個世界裡， 其中有情和佛弟子， 大師現在將降下法雨， 希望樂於聽聞的人都來聚集。』
當時，就有四萬苾芻，都來聚集在大林重樓閣。這些苾芻見到世尊，頂禮佛足後退到一旁坐下。
當時，舍利弗（Sariputra）承蒙佛的威力，心中想：『我應當展現這樣的神通，通過這種神通的展現，乃至三千大千世界中居住的人，無論是聲聞乘（Sravakayana，小乘）的修行者、緣覺乘（Pratyekabuddhayana，中乘）的修行者，還是大乘（Mahayana）的修行者，我都讓他們聚集到大林重樓閣。』當時，舍利弗就展現了這樣的神通。通過這種神通的展現，乃至三千大千世界中居住的人，無論是聲聞乘的修行者、緣覺乘的修行者，還是大乘的修行者，全都來聚集在大林重樓閣。他們都來見到世尊后，頭面頂禮佛足，繞佛三圈，然後退到一旁坐下。
【English Translation】 English version The Dharani Sutra of the Gate of Birth Without Boundaries
Translated by the Tripitaka Master Bukong (Amoghavajra) of Daxingshan Temple, who was granted the title of Grand Master of Guangzhi, posthumously named Dajian, awarded the Purple Robe, posthumously appointed as Sikong, granted the title of Duke of Su of the State, with a fief of three thousand households, and held the positions of Special Advanced Official of the Third Rank, bearing the same rank as the Minister of Ceremonies, upon Imperial Decree.
Thus have I heard. At one time, the Bhagavan (World-Honored One) dwelt in the great forest of Vaishali (a city in ancient India), in a multi-storied pavilion. He was with a great assembly of eight thousand Bhikshus (monks). There were also many Bodhisattva-Mahasattvas (great Bodhisattvas). At that time, the World-Honored One, with mindfulness and wisdom, knew that he would relinquish his life force and enter Parinirvana (final liberation) in three months. Then, the World-Honored One commanded the Venerable Mahamaudgalyayana (one of the Buddha's chief disciples) to go to the great chiliocosm and universally inform all Bhikshus to gather at the multi-storied pavilion in the great forest. Mahamaudgalyayana said to the Buddha, 'As you command.' In an instant, with his own supernatural power, he reached the summit of Mount Sumeru and, with a great voice, proclaimed to the great chiliocosm:
'All of you listen, in this world, Those sentient beings and disciples of the Buddha, The great teacher will now bestow the rain of Dharma, May those who delight in hearing gather here.'
At that time, forty thousand Bhikshus came to gather at the multi-storied pavilion in the great forest. These Bhikshus, having seen the World-Honored One, prostrated at the Buddha's feet and sat to one side.
At that time, Sariputra (one of the Buddha's chief disciples), empowered by the Buddha's might, thought, 'I should manifest such a kind of supernatural power. Through this manifestation of supernatural power, even those who dwell in the three thousand great chiliocosms, whether they are practitioners of the Sravakayana (the Vehicle of Hearers), the Pratyekabuddhayana (the Vehicle of Solitary Buddhas), or the Mahayana (the Great Vehicle), I will cause them all to gather at the multi-storied pavilion in the great forest.' Then, Sariputra manifested such a supernatural power. Through this manifestation of supernatural power, even those who dwell in the three thousand great chiliocosms, whether they are practitioners of the Sravakayana, the Pratyekabuddhayana, or the Mahayana, all came to gather at the multi-storied pavilion in the great forest. Having come and seen the World-Honored One, they bowed their heads to his feet, circumambulated the Buddha three times, and withdrew to sit to one side.
爾時世尊即告諸大菩薩摩訶薩。所謂不空見菩薩。文殊師利童真菩薩。滅惡趣菩薩。斷憂暗菩薩。除一切蓋障菩薩。網光菩薩滅一切境界慧菩薩。觀自在菩薩。不疲倦意菩薩。香象菩薩。勇猛菩薩。虛空庫菩薩。無量光菩薩。月光菩薩。智幢菩薩賢護菩薩。海慧菩薩。無盡慧菩薩。金剛藏菩薩。虛空藏菩薩。普賢菩薩。辯積菩薩。慈氏菩薩。汝等可往十方恒河沙數佛國土。召集末後身菩薩一生補處菩薩不退轉菩薩得無生法忍菩薩或信解菩薩。彼等皆令集會於大林重樓閣即時彼諸菩薩承佛聖旨。聞已唯然世尊。即于剎那頃作如是神通境界。由此神通境界。于大林重樓閣。不可說不可說百千俱胝那庾多。住末後身菩薩皆來集會。復有九十俱胝百千那庾多一生補處菩薩。皆來集會。復有三那庾多百千不退轉菩薩皆來集會。復有三十俱胝百千那庾多得無生法忍菩薩皆來集會。復有八俱胝那庾多百千或信解菩薩。如是等菩薩皆來集會。彼等來見世尊已頭面禮足。繞佛三匝退坐一面。
時舍利弗見大菩薩集會。即作是念。我當於如來應供正遍知問如是義理。由聞如是隨應義理記別。于菩薩摩訶薩。斷一切疑速得無礙辯才智慧。于殑伽沙數佛土。于諸如來聽聞法要。聞已悉皆受持。乃至得無上菩提。于其中間所聞法要念持不
【現代漢語翻譯】 現代漢語譯本： 這時，世尊就告訴各位大菩薩摩訶薩（偉大的菩薩）。他們是：不空見菩薩（以不空的智慧觀察一切的菩薩），文殊師利童真菩薩（象徵智慧的菩薩），滅惡趣菩薩（消除惡道的菩薩），斷憂暗菩薩（斷除憂愁黑暗的菩薩），除一切蓋障菩薩（去除一切覆蓋和障礙的菩薩），網光菩薩（以智慧之光普照一切的菩薩），滅一切境界慧菩薩（以智慧滅除一切境界的菩薩），觀自在菩薩（觀世音菩薩的另一種稱謂），不疲倦意菩薩（永不疲倦地利益眾生的菩薩），香象菩薩（以香象比喻菩薩的威猛），勇猛菩薩（勇猛精進的菩薩），虛空庫菩薩（擁有如虛空般無盡功德的菩薩），無量光菩薩（阿彌陀佛的化身），月光菩薩（藥師佛的脅侍菩薩），智幢菩薩（以智慧為旗幟的菩薩），賢護菩薩（守護賢善之人的菩薩），海慧菩薩（擁有如大海般深廣智慧的菩薩），無盡慧菩薩（擁有無盡智慧的菩薩），金剛藏菩薩（擁有如金剛般堅固的菩薩），虛空藏菩薩（擁有如虛空般廣大功德的菩薩），普賢菩薩（象徵大行愿的菩薩），辯積菩薩（積累辯才的菩薩），慈氏菩薩（彌勒菩薩的另一種稱謂）。你們可以前往十方恒河沙數（數量極多）的佛國土，召集末後身菩薩（即將成佛的菩薩），一生補處菩薩（下一世將成佛的菩薩），不退轉菩薩（永不退轉的菩薩），得無生法忍菩薩（證悟無生法忍的菩薩）或者信解菩薩（通過信仰和理解而修行的菩薩）。讓他們都到大林重樓閣來。 當時，這些菩薩們領受佛的聖旨，聽后回答『是的，世尊』。就在剎那間，展現出這樣的神通境界。由於這種神通境界，在大林重樓閣，不可說不可說百千俱胝那庾多（數量極多）的末後身菩薩都來了。又有九十俱胝百千那庾多一生補處菩薩，都來了。又有三那庾多百千不退轉菩薩都來了。又有三十俱胝百千那庾多得無生法忍菩薩都來了。又有八俱胝那庾多百千或信解菩薩。像這樣的菩薩都來了。他們來見到世尊后，頭面禮足，繞佛三圈，退到一旁坐下。 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）見到大菩薩**，就想：我應當向如來應供正遍知（佛陀的十號之一，指佛陀是應受供養、真正覺悟、無所不知的人）請問這樣的義理。通過聽聞這種隨應義理的記別，對於菩薩摩訶薩，斷除一切疑惑，迅速獲得無礙辯才智慧。在殑伽沙數（恒河沙數）的佛土，在各位如來那裡聽聞佛法要義，聽聞后全部接受並持守，乃至獲得無上菩提（最高的覺悟）。在這期間，所聽聞的佛法要義都能憶念不忘。
【English Translation】 English version: At that time, the World Honored One then addressed the great Bodhisattva-Mahasattvas. Namely, Unfailing Vision Bodhisattva (Bodhisattva who observes everything with unfailing wisdom), Manjushri, the pure youth Bodhisattva (Bodhisattva symbolizing wisdom), Annihilation of Evil Destinies Bodhisattva (Bodhisattva who eliminates evil destinies), Severing Sorrow and Darkness Bodhisattva (Bodhisattva who cuts off sorrow and darkness), Removing All Coverings and Obstructions Bodhisattva (Bodhisattva who removes all coverings and obstructions), Net Light Bodhisattva (Bodhisattva who illuminates everything with the light of wisdom), Annihilation of All Realms Wisdom Bodhisattva (Bodhisattva who extinguishes all realms with wisdom), Avalokiteshvara Bodhisattva (another name for Guanyin Bodhisattva), Unwearied Intention Bodhisattva (Bodhisattva who tirelessly benefits sentient beings), Fragrant Elephant Bodhisattva (Bodhisattva who uses the fragrant elephant as a metaphor for power), Valiant Bodhisattva (Bodhisattva who is courageous and diligent), Empty Space Treasury Bodhisattva (Bodhisattva who possesses boundless merits like empty space), Immeasurable Light Bodhisattva (manifestation of Amitabha Buddha), Moonlight Bodhisattva (attendant Bodhisattva of Bhaisajyaguru Buddha), Wisdom Banner Bodhisattva (Bodhisattva who uses wisdom as a banner), Worthy Protector Bodhisattva (Bodhisattva who protects the worthy), Ocean Wisdom Bodhisattva (Bodhisattva who possesses wisdom as vast as the ocean), Inexhaustible Wisdom Bodhisattva (Bodhisattva who possesses inexhaustible wisdom), Vajra Treasury Bodhisattva (Bodhisattva who possesses diamond-like firmness), Empty Space Treasury Bodhisattva (Bodhisattva who possesses vast merits like empty space), Samantabhadra Bodhisattva (Bodhisattva symbolizing great vows), Eloquence Accumulation Bodhisattva (Bodhisattva who accumulates eloquence), Maitreya Bodhisattva (the future Buddha). 'You may go to the Buddha lands as numerous as the sands of the Ganges River in the ten directions, and summon the last-bodied Bodhisattvas (Bodhisattvas who are about to become Buddhas), the one-birth-away Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), the non-retrogressing Bodhisattvas (Bodhisattvas who never regress), the Bodhisattvas who have attained the forbearance of non-origination (Bodhisattvas who have realized the non-arising of phenomena), or the Bodhisattvas of faith and understanding (Bodhisattvas who practice through faith and understanding). Let them all come to the great forest double-storied pavilion.' At that time, those Bodhisattvas, receiving the Buddha's sacred decree, replied, 'Yes, World Honored One.' In an instant, they manifested such a supernatural realm. Due to this supernatural realm, in the great forest double-storied pavilion, unspeakable, unspeakable hundreds of thousands of kotis of nayutas (extremely large numbers) of last-bodied Bodhisattvas all came together. Furthermore, ninety kotis of hundreds of thousands of nayutas of one-birth-away Bodhisattvas all came together. Furthermore, three nayutas of hundreds of thousands of non-retrogressing Bodhisattvas all came together. Furthermore, thirty kotis of hundreds of thousands of nayutas of Bodhisattvas who have attained the forbearance of non-origination all came together. Furthermore, eight kotis of nayutas of hundreds of thousands of Bodhisattvas of faith and understanding. Bodhisattvas such as these all came together. After they came and saw the World Honored One, they bowed their heads to his feet, circumambulated the Buddha three times, and retreated to sit on one side. At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom), seeing the great Bodhisattvas assembled, thought: 'I should ask the Tathagata, Arhat, Samyak-sambuddha (one of the ten titles of the Buddha, referring to one who is worthy of offerings, truly enlightened, and all-knowing) about such principles. By hearing such appropriate explanations, for the Bodhisattva-Mahasattvas, I will cut off all doubts and quickly obtain unobstructed eloquence and wisdom. In Buddha lands as numerous as the sands of the Ganges River, I will hear the essential teachings of the Dharma from the various Tathagatas, and after hearing them, I will accept and uphold them all, until I attain unsurpassed Bodhi (supreme enlightenment). During this time, I will never forget the essential teachings of the Dharma that I have heard.'
忘。菩薩有四清凈行法。何謂四法。有情清凈法清凈愿清凈佛土莊嚴功德清凈。得彼法已。有四種悅意法。身悅意語悅意心悅意生悅意。得彼法已。能入四陀羅尼門。云何為四。所謂入出生無盡陀羅尼門。入眾生根善巧陀羅尼門。入業報善巧無為陀羅尼門。入甚深法忍陀羅尼門。時舍利弗如是義理如前所說。決定思惟廣為世尊宣說。唯愿世尊所說義理法要。于諸菩薩修行得清凈。唯愿世尊敷演說之。如是說已告舍利弗言。善哉善哉舍利弗。汝能愍念多人安樂哀愍。謂多人利樂人天。汝能問如是義。汝當善聽極善聽思惟繫念。吾當為說。舍利弗從佛聞已。唯然世尊愿為宣說。時世尊告舍利弗。菩薩摩訶薩于諸一切法。不取不著應當受持此真言陀羅尼句。
怛你也(二合)他阿寧(尼經反一)阿溪(二)么溪(三)目溪(四)三曼多目溪(五)素迷(六)婆底(丁以反)也啰迷(七)掃底欲訖低(二合八)你嚕訖諦(二合九)你你嚕訖底(二合十)缽啰(二合)陛(十一)呬黎(十二)呬里迦[萉-巴+(日/(句-口+匕))]鞞[萉-巴+(日/(句-口+匕))]鞞(二合十三)迦[萉-巴+(日/(句-口+匕))]波(二合)私娑(引)黎(十四)娑啰嚩底(二合十五)呬黎(十六)呬黎(十七)呬黎(
【現代漢語翻譯】 現代漢語譯本： 忘。菩薩有四種清凈的修行方法。什麼是這四種方法呢？是對有情的清凈，對法的清凈，對愿的清凈，以及對佛土莊嚴功德的清凈。得到這些方法后，會有四種令人愉悅的感受：身體的愉悅，語言的愉悅，內心的愉悅，以及生命的愉悅。得到這些方法后，就能進入四種陀羅尼門。什麼是這四種呢？就是進入出生無盡陀羅尼門，進入眾生根善巧陀羅尼門，進入業報善巧無為陀羅尼門，進入甚深法忍陀羅尼門。當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）像前面所說的那樣，對這些義理進行深入思考，並廣泛地為世尊（Śākyamuni，釋迦牟尼佛的尊稱）宣說。只希望世尊所說的義理和法要，能夠讓諸位菩薩在修行中獲得清凈。只希望世尊能夠詳細地闡述這些內容。說完這些話后，佛陀告訴舍利弗：『很好，很好，舍利弗！你能夠憐憫眾多的人，給他們帶來安樂，哀憐他們，為眾多的人帶來利益和快樂，包括人和天人。你能夠問這樣的問題。你應該好好地聽，非常認真地聽，思考並記住。我將為你解說。』舍利弗從佛陀那裡聽到這些話后，回答說：『是的，世尊，我願意聽您宣說。』當時，世尊告訴舍利弗：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）對於一切法，不執取，不貪著，應當受持這個真言陀羅尼句： 怛你也(二合)他阿寧(尼經反一)阿溪(二)么溪(三)目溪(四)三曼多目溪(五)素迷(六)婆底(丁以反)也啰迷(七)掃底欲訖低(二合八)你嚕訖諦(二合九)你你嚕訖底(二合十)缽啰(二合)陛(十一)呬黎(十二)呬里迦[萉-巴+(日/(句-口+匕))]鞞[萉-巴+(日/(句-口+匕))]鞞(二合十三)迦[萉-巴+(日/(句-口+匕))]波(二合)私娑(引)黎(十四)娑啰嚩底(二合十五)呬黎(十六)呬黎(十七)呬黎(。』
【English Translation】 English version: Forgotten. Bodhisattvas have four pure practices. What are these four practices? They are the purity of sentient beings, the purity of Dharma, the purity of vows, and the purity of the merits of adorning Buddha lands. Having obtained these practices, there are four kinds of pleasing experiences: pleasing body, pleasing speech, pleasing mind, and pleasing life. Having obtained these practices, one can enter the four Dharani gates. What are these four? They are entering the inexhaustible Dharani gate of birth, entering the skillful Dharani gate of the roots of sentient beings, entering the skillful non-action Dharani gate of karmic retribution, and entering the Dharani gate of profound Dharma forbearance. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), as mentioned earlier, deeply contemplated these meanings and widely proclaimed them to the World-Honored One (Śākyamuni, the revered title of Shakyamuni Buddha). He only hoped that the meanings and essential Dharma spoken by the World-Honored One could enable all Bodhisattvas to attain purity in their practice. He only hoped that the World-Honored One could elaborate on these contents. After saying these words, the Buddha told Śāriputra: 'Excellent, excellent, Śāriputra! You are able to have compassion for many people, bringing them peace and happiness, and have pity on them, bringing benefit and joy to many people, including humans and devas. You are able to ask such questions. You should listen well, listen very carefully, contemplate and remember. I will explain it to you.' After Śāriputra heard these words from the Buddha, he replied: 'Yes, World-Honored One, I am willing to listen to your explanation.' At that time, the World-Honored One told Śāriputra: 'Bodhisattva-mahāsattvas (Great Bodhisattvas), regarding all dharmas, do not grasp or cling to them, and should uphold this mantra Dharani phrase: Tadyathā a-niṃ a-kṣi ma-kṣi mu-kṣi samanta-mukṣi su-me bha-ti ya-ra-me svasti yukti ni-rukti ni-ni-rukti pra-bhe hili hili-ka bhilli-bhilli ka-bhāsi sā-li sāra-vati hili hili hili.'
十八)呬黎(十九)呬黎(二十)呬黎(二十一)呬里(二十二)呬里黎(二十三)摩訶呬呬贊奶(二十四)遮嚩泥(二十五)折啰(引)遮啰泥(二十六)阿折黎(二十七)么折黎(二十八)阿難帝(二十九)阿難多蘗底(三十)阿啰儜(三十一)濕么泥(三十二)濕嚩波泥(三十三)濕靺怛儜(三十四)濕彈帝(三十五)達磨馱嚟(三十六)你(引)呵嚟(三十七)涅(寧逸反)呵黎(三十八)微么黎(三十九)尸羅尾戍馱寧(四十)缽啰(二合)訖哩(二合)底你(引)波寧(四十一)皤(去)嚩尾皤嚩寧(四十二)阿僧霓(四十三)阿僧俄尾呵嚟(四十四)娜迷(四十五)微么黎(四十六)微么羅缽啰(二合)鞞(四十七)僧迦哩灑(二合)你(四十八)地黎(四十九)地地嚟(五十)摩訶地地嚟(五十一)也世(五十二)也戍嚩底(五十三)者黎(五十四)阿者黎(五十五)么者黎(五十六)三么者黎(五十七)涅哩(二合)荼(上)散地(五十八)蘇悉體(聽以反)嚟(五十九)阿僧霓(六十)阿僧誐微訶嚟阿僧誐涅哩(二合)呵(引)黎(六十一)你(引)呵啰微么黎(六十二)你呵啰戍馱泥(六十三)涅哩(二合)荼蘇迷(六十四)迷體(二合)嚟(六十五)娑他(二合)迷(六十六)悉他(二合)
【現代漢語翻譯】 現代漢語譯本： （十八）呬黎（Xī lí）： （十九）呬黎（Xī lí）： （二十）呬黎（Xī lí）： （二十一）呬里（Xī lǐ）： （二十二）呬里黎（Xī lǐ lí）： （二十三）摩訶呬呬贊奶（Mó hē xī xī zàn nǎi）：偉大的呬呬贊奶 （二十四）遮嚩泥（Zhē pó ní）： （二十五）折啰（Zhé luó）（引）遮啰泥（Zhē luó ní）： （二十六）阿折黎（Ā zhé lí）： （二十七）么折黎（Me zhé lí）： （二十八）阿難帝（Ā nán dì）：無盡者 （二十九）阿難多蘗底（Ā nán duō niè dǐ）：無盡的去處 （三十）阿啰儜（Ā luó nìng）： （三十一）濕么泥（Shī me ní）： （三十二）濕嚩波泥（Shī pó bō ní）： （三十三）濕靺怛儜（Shī mò dá nìng）： （三十四）濕彈帝（Shī tán dì）： （三十五）達磨馱嚟（Dá mó tuó lí）：持法者 （三十六）你（Nǐ）（引）呵嚟（hē lí）： （三十七）涅（Niè）（寧逸反）呵黎（hē lí）： （三十八）微么黎（Wēi me lí）：無垢者 （三十九）尸羅尾戍馱寧（Shī luó wěi shū tuó níng）：戒清凈者 （四十）缽啰（Bō luó）（二合）訖哩（Kè lǐ）（二合）底你（Dǐ nǐ）（引）波寧（bō níng）： （四十一）皤（Pó）（去）嚩尾皤嚩寧（fán wěi pó fán níng）： （四十二）阿僧霓（Ā sēng ní）： （四十三）阿僧俄尾呵嚟（Ā sēng é wěi hē lí）： （四十四）娜迷（Nà mí）： （四十五）微么黎（Wēi me lí）：無垢者 （四十六）微么羅缽啰（Wēi mó luó bō luó）（二合）鞞（pí）： （四十七）僧迦哩灑（Sēng jiā lī sǎ）（二合）你（nǐ）： （四十八）地黎（Dì lí）： （四十九）地地嚟（Dì dì lí）： （五十）摩訶地地嚟（Mó hē dì dì lí）：偉大的地地嚟 （五十一）也世（Yě shì）： （五十二）也戍嚩底（Yě shū pó dǐ）： （五十三）者黎（Zhě lí）： （五十四）阿者黎（Ā zhě lí）： （五十五）么者黎（Me zhě lí）： （五十六）三么者黎（Sān me zhě lí）： （五十七）涅哩（Niè lī）（二合）荼（tú）（上）散地（sàn dì）： （五十八）蘇悉體（Sū xī tǐ）（聽以反）嚟（lí）： （五十九）阿僧霓（Ā sēng ní）： （六十）阿僧誐微訶嚟（Ā sēng é wēi hē lí）阿僧誐涅哩（Ā sēng é niè lī）（二合）呵（hē）（引）黎（lí）： （六十一）你（Nǐ）（引）呵啰微么黎（hē luó wēi me lí）： （六十二）你呵啰戍馱泥（Nǐ hē luó shū tuó ní）： （六十三）涅哩（Niè lī）（二合）荼蘇迷（tú sū mí）： （六十四）迷體（Mí tǐ）（二合）嚟（lí）： （六十五）娑他（Suō tuō）（二合）迷（mí）： （六十六）悉他（Xī tuō）（二合）：
【English Translation】 English version: (18) Xi li: (19) Xi li: (20) Xi li: (21) Xi li: (22) Xi li li: (23) Maha Xi Xi Zan Nai (Mó hē xī xī zàn nǎi): Great Xi Xi Zan Nai (24) Zhe po ni: (25) Zhe luo (Zhé luó) (prolonged) Zhe luo ni: (26) A Zhe li: (27) Me Zhe li: (28) A Nan Di (Ā nán dì): The endless one (29) A Nan Duo Nie Di (Ā nán duō niè dǐ): Endless destination (30) A Luo Ning: (31) Shi Me Ni: (32) Shi Po Bo Ni: (33) Shi Mo Da Ning: (34) Shi Tan Di: (35) Da Mo Tuo Li (Dá mó tuó lí): Dharma holder (36) Ni (prolonged) He Li: (37) Nie (Niè) (Ning Yi Fan) He Li: (38) Wei Me Li (Wēi me lí): The immaculate one (39) Shi Luo Wei Shu Tuo Ning (Shī luó wěi shū tuó níng): One with pure precepts (40) Bo Luo (Bō luó) (combined) Ke Li (Kè lǐ) (combined) Di Ni (Dǐ nǐ) (prolonged) Bo Ning: (41) Po (Pó) (departing tone) Wei Po Fan Ning: (42) A Seng Ni: (43) A Seng E Wei He Li: (44) Na Mi: (45) Wei Me Li (Wēi me lí): The immaculate one (46) Wei Mo Luo Bo Luo (Wēi mó luó bō luó) (combined) Pi: (47) Seng Jia Li Sa (Sēng jiā lī sǎ) (combined) Ni: (48) Di Li: (49) Di Di Li: (50) Maha Di Di Li (Mó hē dì dì lí): Great Di Di Li (51) Ye Shi: (52) Ye Shu Po Di: (53) Zhe Li: (54) A Zhe Li: (55) Me Zhe Li: (56) San Me Zhe Li: (57) Nie Li (Niè lī) (combined) Tu (tú) (rising tone) San Di: (58) Su Xi Ti (Sū xī tǐ) (Ting Yi Fan) Li: (59) A Seng Ni: (60) A Seng E Wei He Li (Ā sēng é wēi hē lí) A Seng E Nie Li (Ā sēng é niè lī) (combined) He (hē) (prolonged) Li: (61) Ni (prolonged) He Luo Wei Me Li: (62) Ni He Luo Shu Tuo Ni: (63) Nie Li (Niè lī) (combined) Tu Su Mi: (64) Mi Ti (Mí tǐ) (combined) Li: (65) Suo Tuo (Suō tuō) (combined) Mi: (66) Xi Tuo (Xī tuō) (combined):
么靺底(六十七)么訶缽啰(二合)鞞(六十八)三曼多缽啰(二合)陛(六十九)微補羅缽啰(二合)陛(七十)微補羅啰濕迷(七十一)三曼多目溪(七十二)薩嚩怛啰(二合引)努蘗低(七十三)阿那砌泥(七十四)馱啰抳(七十五)達磨你馱那愚(于句反七十六)怛嚟(二合七十七)三曼多皤捺黎(二合七十八)薩嚩怛他蘗多地瑟咤(二合)那地瑟恥(二合)諦(七十九)娑嚩(二合)訶
說是陀羅尼已。告舍利弗。當受持此陀羅尼時。菩薩摩訶薩不思惟有為無為法。無所得不誹謗不棄捨。不執受不開發。彼所得於斷于修不生增益。不作不非作不現行。不見法合不見法散。不見法生不見過去法滅。不見未來現在法增減。不施設於法有益無益。但應唸佛三摩地。修習之時無色非無色。無相非無相。無隨形好非無隨形好。無識非無識。無煩惱非無煩惱。無戒非無戒。無三摩地非無三摩地。無慧非無慧。無解脫非無解脫。無解脫知見。非無解脫知見。非生非無生。非族姓非不族姓。非眷屬非無眷屬。非住非無住。非得非無得。非現證非無現證。非煩惱盡非無煩惱盡。非蘊界處非無蘊界處。非智非無智。非說法非無說法。非自清凈非他清凈。非有情清凈非無有情清凈。非自利非他利。非法非調伏。非身清凈非語
【現代漢語翻譯】 現代漢語譯本： 么靺底（六十七）么訶缽啰（二合）（六十八）三曼多缽啰（二合）陛（六十九）微補羅缽啰（二合）陛（七十）微補羅啰濕迷（七十一）三曼多目溪（七十二）薩嚩怛啰（二合引）努蘗低（七十三）阿那砌泥（七十四）馱啰抳（七十五）達磨你馱那愚（于句反七十六）怛嚟（二合七十七）三曼多皤捺黎（二合七十八）薩嚩怛他蘗多地瑟咤（二合）那地瑟恥（二合）諦（七十九）娑嚩（二合）訶
說完這個陀羅尼后，佛告訴舍利弗（Śāriputra）：『當受持這個陀羅尼時，菩薩摩訶薩（Bodhisattva-mahāsattva）不思惟有為法和無為法。沒有所得，不誹謗，不捨棄，不執取，不開發。對於斷除和修習，不產生增益。不作為，不非作為，不現行。不見法合，不見法散。不見法生，不見過去法滅。不見未來現在法增減。不施設於法有益無益。但應唸佛三摩地（samādhi）。修習之時，無色非無色，無相非無相，無隨形好非無隨形好，無識非無識，無煩惱非無煩惱，無戒非無戒，無三摩地非無三摩地，無慧非無慧，無解脫非無解脫，無解脫知見非無解脫知見，非生非無生，非族姓非不族姓，非眷屬非無眷屬，非住非無住，非得非無得，非現證非無現證，非煩惱盡非無煩惱盡，非蘊界處非無蘊界處，非智非無智，非說法非無說法，非自清凈非他清凈，非有情清凈非無有情清凈，非自利非他利，非法非調伏，非身清凈非語清凈。』
【English Translation】 English version: Mo di (67), Mo he bo la (two combined) (68), Sanman duo bo la (two combined) bi (69), Wei bu la bo la (two combined) bi (70), Wei bu la la shi mi (71), Sanman duo mu xi (72), Sa po da la (two combined, long a) nu ge di (73), A na qi ni (74), Tuo luo ni (75), Da mo ni tuo na yu (yu ju fan 76), Da li (two combined 77), Sanman duo po na li (two combined 78), Sa po ta ta qie duo di shi zha (two combined) na di shi chi (two combined) di (79), Suo po (two combined) he.
After speaking this Dharani, the Buddha told Śāriputra: 'When upholding this Dharani, a Bodhisattva-mahāsattva does not contemplate conditioned or unconditioned dharmas. There is no attainment, no slander, no abandonment, no grasping, and no development. Regarding cessation and practice, no increase arises. No action, no non-action, no manifestation. No seeing of dharma combination, no seeing of dharma dispersion. No seeing of dharma arising, no seeing of the cessation of past dharmas. No seeing of increase or decrease in future or present dharmas. No ascribing benefit or detriment to dharmas. One should only be mindful of the Buddha's samādhi. During practice, there is no form and no non-form, no characteristic and no non-characteristic, no minor marks and no non-minor marks, no consciousness and no non-consciousness, no afflictions and no non-afflictions, no precepts and no non-precepts, no samādhi and no non-samādhi, no wisdom and no non-wisdom, no liberation and no non-liberation, no knowledge and vision of liberation and no non-knowledge and vision of liberation, no birth and no non-birth, no lineage and no non-lineage, no retinue and no non-retinue, no abiding and no non-abiding, no attainment and no non-attainment, no direct realization and no non-direct realization, no exhaustion of afflictions and no non-exhaustion of afflictions, no skandhas (aggregates), realms, and bases (of sense) and no non-skandhas, realms, and bases, no wisdom and no non-wisdom, no dharma teaching and no non-dharma teaching, no self-purification and no other-purification, no sentient being purification and no non-sentient being purification, no self-benefit and no other-benefit, no dharma and no non-taming, no body purification and no speech purification.'
清凈。非意清凈非行清凈。非前際行清凈非后際行清凈。非現世行清凈。非自形非他形。舍利弗此之菩薩。入一切法無言說。唸佛三昧一切法平等。得名無畏陀羅尼住持勝義。得名決定一切意樂圓滿三摩地。一切善根智慧積集。不由他力法藏族姓隨形相好。名不被他𣣋辱陀羅尼最勝魔求善巧。亦名超一切魔業陀羅尼。舍利弗若菩薩得此出生無邊門陀羅尼義。得不退轉。速疾證得無上正等菩提。何以故。於此一切佛法功德之藏。決定亦於是一切菩薩行。差別由無相陀羅尼獲得。爾時世尊說伽他曰。
不求于空法 不戲論菩提 不傾動法界 則得陀羅尼 應當聽此經 無盡陀羅尼 由是智成就 從此證菩提 持此陀羅尼 菩薩得無畏 于諸十方佛 得聞殊勝法 能知勝妙法 諸義文相應 由如日光曜 得句義亦然 獲得殊勝法 廣大陀羅尼 一切皆現前 由持此經故 若有諸有情 住劫問難者 悉皆斷彼疑 智慧皆無盡 法王之長子 得近勝菩提 委寄佛法藏 由愛此經故 有情皆愛樂 諸佛亦憐愍 名聞遍世間 由持陀羅尼 八十俱胝佛 臨命終時現 申手接彼人 由持陀羅尼 千俱胝劫中 先作眾罪業 一月皆清凈 由持陀羅
【現代漢語翻譯】 現代漢語譯本 清凈，不是意念上的清凈，也不是行為上的清凈；不是過去的行為清凈，也不是未來的行為清凈；不是現在的行為清凈；不是自身的形象，也不是他人的形象。舍利弗（Śāriputra），這樣的菩薩，進入一切法而無言說，以唸佛三昧（samādhi）觀察一切法平等，得名無畏陀羅尼（dhāraṇī），住持殊勝的真義，得名決定一切意樂圓滿三摩地（samādhi），一切善根智慧積聚，不依賴他力，法藏族姓隨順形貌相好，名為不被他人凌辱陀羅尼，是最殊勝的魔求善巧，也名為超越一切魔業陀羅尼。舍利弗（Śāriputra），如果菩薩得到此出生無邊門陀羅尼的意義，就能得到不退轉，迅速證得無上正等菩提（anuttarā-samyak-saṃbodhi）。為什麼呢？因為對於這所有佛法功德的寶藏，決定也是對於這所有菩薩的修行，差別在於通過無相陀羅尼獲得。 這時，世尊說偈頌道： 不追求空性的法，不戲論菩提（bodhi），不傾動法界，就能得到陀羅尼（dhāraṇī）。應當聽聞此經，這是無盡的陀羅尼（dhāraṇī），由此智慧成就，從此證得菩提（bodhi）。 持此陀羅尼（dhāraṇī），菩薩得到無畏，在諸十方佛面前，得聞殊勝的法。能知殊勝微妙的法，諸義與文句相應，猶如日光照耀，得到句義也是這樣。 獲得殊勝的法，廣大的陀羅尼（dhāraṇī），一切都現前，由於持此經的緣故。如果有諸有情，住于劫中提出疑問，都能斷除他們的疑惑，智慧都無有窮盡。 法王的長子，得近殊勝的菩提（bodhi），委寄佛法寶藏，由於愛此經的緣故。有情都喜愛，諸佛也憐憫，名聞遍佈世間，由於持陀羅尼（dhāraṇī）。 八十俱胝（koṭi）佛，臨命終時顯現，伸出手來接引那個人，由於持陀羅尼（dhāraṇī）。千俱胝（koṭi）劫中，先前所作的眾多罪業，一個月內都能清凈，由於持陀羅尼（dhāraṇī）。
【English Translation】 English version Purity. Not purity of intention, not purity of conduct. Not purity of past conduct, not purity of future conduct. Not purity of present conduct. Not self-form, not other-form. Śāriputra, this Bodhisattva enters all dharmas without speech. Contemplating all dharmas equally with Buddha-Recollection Samadhi (samādhi), he is named Fearless Dhāraṇī (dhāraṇī), upholding the supreme meaning. He is named Decisive Perfected Intention Samādhi (samādhi), accumulating all roots of goodness and wisdom, not relying on other powers, the Dharma-treasury lineage following the auspicious marks and characteristics. He is named Dhāraṇī (dhāraṇī) Uninsulted by Others, the most excellent skillful means to overcome Māra's (demon) temptations. He is also named Dhāraṇī (dhāraṇī) Transcending All Māra's Deeds. Śāriputra, if a Bodhisattva obtains the meaning of this Dhāraṇī (dhāraṇī) of the Door of Boundless Births, he will attain non-retrogression and quickly realize Anuttarā-samyak-saṃbodhi (unexcelled, complete and perfect enlightenment). Why? Because regarding this treasury of all Buddha-dharmas' merits, it is also definitely regarding all Bodhisattva practices, the difference being obtained through the Signless Dhāraṇī (dhāraṇī). At that time, the World-Honored One spoke in verse: Not seeking the Dharma of emptiness, not engaging in frivolous discussions about Bodhi (bodhi), not disturbing the Dharma-realm, one can then obtain Dhāraṇī (dhāraṇī). One should listen to this sutra, this is the inexhaustible Dhāraṇī (dhāraṇī), through which wisdom is accomplished, and from which Bodhi (bodhi) is realized. Holding this Dhāraṇī (dhāraṇī), the Bodhisattva obtains fearlessness, and before all the Buddhas of the ten directions, one can hear the supreme Dharma. Able to know the supreme and wonderful Dharma, the meanings correspond with the words, just like the sun's radiance, obtaining the meaning of the phrases is also like that. Obtaining the supreme Dharma, the vast Dhāraṇī (dhāraṇī), everything appears before you, due to upholding this sutra. If there are sentient beings dwelling in a kalpa (aeon) who raise questions, all their doubts can be cut off, and their wisdom will be inexhaustible. The eldest son of the Dharma-king, obtains proximity to supreme Bodhi (bodhi), entrusting the treasury of the Buddha-dharma, due to loving this sutra. Sentient beings all love it, and the Buddhas also have compassion, fame spreads throughout the world, due to holding the Dhāraṇī (dhāraṇī). Eighty koṭis (crore) of Buddhas appear at the time of death, extending their hands to receive that person, due to holding the Dhāraṇī (dhāraṇī). In a thousand koṭis (crore) of kalpas (aeon), the numerous sins previously committed, can all be purified in one month, due to holding the Dhāraṇī (dhāraṇī).
尼 菩薩福德聚 俱胝劫積集 一月超于彼 由持陀羅尼 三界諸有情 假使盡為魔 不能為障難 由持此經故 念行及智慧 得殊勝聞持 常轉于舌端 乃至證菩提 如說於此經 決定得總持 如來於此說 于中得菩提 由聞此總持 燃燈授我記 剎那見諸佛 數如殑伽沙 若欲知諸佛 悉皆所說法 應當習此經 悉皆疾獲得 佛剎為清凈 聲聞得成就 光相皆清凈 此經皆能作 應為不放逸 七日當思惟 八十俱胝佛 授與陀羅尼 思惟勿應思 不思慎莫思 所思勿應思 則得陀羅尼 猶如入大海 不求諸財寶 得此陀羅尼 不求余安樂 得近於正覺 是故汝當習 獲得寂靜句 即得三菩提
爾時世尊復告舍利弗。菩薩有四法成就。得此陀羅尼。何者為四。所謂不著貪慾。于諸有情不生嫉妒。一切自己財物舍施心無追悔。晝夜愛法與法自娛。舍利弗菩薩摩訶薩。由成就四法得陀羅尼。
爾時世尊復說伽他曰。
應棄臭穢欲 弊惡魔之境 由此為地獄 亦為惡趣因 於他勿嫉妒 為親名利故 慈目視眾生 得大威妙色 眾生所諍訟 積聚為根本 是故應棄貪 舍貪得總持
【現代漢語翻譯】 現代漢語譯本 尼 菩薩的福德聚集，需要俱胝（k倶胝，古代印度計數單位，相當於一千萬）劫的時間積累，但如果持誦陀羅尼（dharani，總持、真言），一個月就能超過他們。 三界（Trailokya，欲界、色界、無色界）的所有有情眾生，即使都變成魔，也不能成為障礙，因為持誦此經的緣故。 念力、修行和智慧，都能得到殊勝的聞持（dhāraṇī，記憶力），常常在舌尖流轉，乃至證得菩提（bodhi，覺悟）。 如果按照此經所說修行，必定能得到總持（dhāraṇī，記憶力）。如來（Tathāgata，佛的稱號）曾在此經中說，通過它可以獲得菩提（bodhi，覺悟）。 因為聽聞此總持（dhāraṇī，記憶力），燃燈佛（Dīpankara，過去佛之一）才給我授記（vyākaraṇa，預言成佛）。 剎那間就能見到無數如殑伽沙（Ganges，恒河）一樣多的諸佛。 如果想知道諸佛所說的一切法，應當學習此經，就能迅速獲得。 佛剎（Buddhakṣetra，佛土）會變得清凈，聲聞（Śrāvaka，聽聞佛法而得解脫者）能夠成就，光芒和相貌都會變得清凈，此經都能做到。 應當不放逸，七天內應當思惟，八十俱胝（k倶胝，古代印度計數單位，相當於一千萬）的佛會授予你陀羅尼（dharani，總持、真言）。 思惟不應該思惟的，不思惟要謹慎不要思惟，所思惟的不要思惟，就能得到陀羅尼（dharani，總持、真言）。 猶如進入大海，不尋求各種財寶，得到此陀羅尼（dharani，總持、真言），就不再尋求其他的安樂。 能夠接近正覺（samyak-saṃbodhi，完全的覺悟），所以你應當學習，獲得寂靜的語句，就能立即獲得三菩提（tri-bodhi，三種覺悟）。 爾時，世尊再次告訴舍利弗（Śāriputra，佛陀十大弟子之一）：菩薩有四種法成就，就能得到此陀羅尼（dharani，總持、真言）。哪四種呢？就是不執著貪慾，對所有有情眾生不生嫉妒，一切自己的財物都舍施，心中沒有追悔，晝夜喜愛佛法，以佛法自娛。舍利弗（Śāriputra，佛陀十大弟子之一），菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）由於成就這四種法，就能得到陀羅尼（dharani，總持、真言）。 爾時，世尊又說了偈頌： 應當拋棄臭穢的慾望，那是邪惡魔的境界，因為這些是地獄，也是惡趣的原因。 不要嫉妒他人，爲了親屬的名利，要用慈悲的目光看待眾生，才能得到大的威德和美妙的容色。 眾生所爭鬥的，都是以積聚為根本，所以應當拋棄貪婪，捨棄貪婪才能得到總持（dhāraṇī，記憶力）。
【English Translation】 English version Ni The accumulation of a Bodhisattva's merits requires kotis (koti, an ancient Indian unit of counting, equivalent to ten million) of kalpas (kalpa, an aeon), but holding a dharani (dharani, a mnemonic device, incantation) for one month surpasses them. All sentient beings in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), even if they all become demons, cannot create obstacles because of holding this sutra. Recollection, practice, and wisdom can all attain extraordinary retention (dhāraṇī, memory), constantly flowing on the tip of the tongue, until enlightenment (bodhi, awakening) is attained. If one practices as described in this sutra, one will certainly attain total retention (dhāraṇī, memory). The Tathagata (Tathāgata, title of a Buddha) said in this sutra that through it, one can attain enlightenment (bodhi, awakening). Because of hearing this total retention (dhāraṇī, memory), Dīpankara (Dīpankara, one of the past Buddhas) gave me a prophecy (vyākaraṇa, prediction of Buddhahood). In an instant, one can see countless Buddhas, as numerous as the sands of the Ganges (Ganges, the Ganges River). If you want to know all the teachings spoken by the Buddhas, you should study this sutra, and you will quickly obtain them. The Buddha-field (Buddhakṣetra, Buddha-land) will become pure, the Śrāvakas (Śrāvaka, one who attains liberation by hearing the Buddha's teachings) can achieve accomplishment, and the light and appearance will become pure; this sutra can accomplish all of this. You should be diligent and contemplate for seven days; eighty kotis (koti, an ancient Indian unit of counting, equivalent to ten million) of Buddhas will grant you the dharani (dharani, a mnemonic device, incantation). Do not contemplate what should not be contemplated; be careful not to contemplate what should not be contemplated; do not contemplate what is contemplated, and you will attain the dharani (dharani, a mnemonic device, incantation). Like entering the ocean without seeking various treasures, obtaining this dharani (dharani, a mnemonic device, incantation), you will no longer seek other pleasures. You can approach perfect enlightenment (samyak-saṃbodhi, complete awakening), so you should study it, obtain the words of tranquility, and immediately attain the three enlightenments (tri-bodhi, three types of enlightenment). At that time, the World Honored One again told Śāriputra (Śāriputra, one of the Buddha's ten great disciples): A Bodhisattva who achieves four qualities can obtain this dharani (dharani, a mnemonic device, incantation). What are the four? They are: not being attached to greed, not being jealous of all sentient beings, giving away all one's possessions without regret, and loving the Dharma day and night, delighting in the Dharma. Śāriputra (Śāriputra, one of the Buddha's ten great disciples), a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva) can obtain the dharani (dharani, a mnemonic device, incantation) by achieving these four qualities. At that time, the World Honored One spoke the following verse: One should abandon foul and impure desires, which are the realm of evil demons, because these are the cause of hell and the evil realms. Do not be jealous of others, for the sake of relatives' fame and gain; look at sentient beings with compassionate eyes, and you will obtain great power and wonderful appearance. The disputes of sentient beings are all rooted in accumulation, so one should abandon greed; abandoning greed will lead to total retention (dhāraṇī, memory).
晝夜專求法 一心求菩提 陀羅尼現前 由習如是經
複次舍利弗菩薩摩訶薩。成就四法得陀羅尼。云何為四。所謂習阿蘭若極無諍處。住深法忍辱力。不著利養恭敬名聞。于諸所愛物。舍施而不顧戀。乃至於身命。舍利弗由成就此四法。即得陀羅尼。
爾時世尊復說伽他曰。
應住蘭若佛稱讚 住彼勿應輕他人 當樂甚深之法忍 精勤由如救頭燃 勿于利養生貪著 由此因緣成矯行 精粗知足猶如鳥 得為人身作果實 奇哉善獲如來法 棄捨宅舍多苦本 應當清凈身口意 深生恭敬于佛法 貪利之人無念慧 無信無戒無思法 菩提遙遠如空地 是故遠離貪愛心
複次舍利弗菩薩摩訶薩。成就四法得此陀羅尼。云何為四。所謂入八字義。何者為八。謂。
pa 跛字者勝義。隨入一切法無我。
la 攞字者相隨形好無相隨形好故。隨入一切如來法身。
va 嚩字者愚夫法聖人法。隨入無二無別。
ja 惹字者生老死非生老死去不去。隨入無生無滅。
ka 迦字者業異熟。隨入非業異熟。
dha 馱字者陀羅尼法要空無相無愿。隨入法界。
śa 舍字者奢摩他毗缽舍那。非奢摩他毗缽舍那一切法
【現代漢語翻譯】 現代漢語譯本 日夜不停地專心尋求佛法，一心一意地追求菩提（bodhi，覺悟）。 如果能經常研習這樣的經典，陀羅尼（dharani，總持）就會自然顯現。
再者，舍利弗（Sariputra），菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）成就四種法，就能獲得陀羅尼。什麼是四種法呢？ 第一，習慣於在寂靜的阿蘭若（aranya，寂靜處）修行，極少與人爭論。 第二，安住于甚深的法忍辱力（kshanti-bala，忍耐的力量）。 第三，不貪著利養、恭敬和名聞。 第四，對於自己所喜愛的一切事物，都能捨棄佈施而不顧惜，乃至對於自己的身命也能捨棄。舍利弗，如果能成就這四種法，就能立即獲得陀羅尼。
這時，世尊（Buddha，佛）又說了一段偈語：
應當安住在寂靜處，這是佛所讚歎的。住在那裡，不要輕視他人。 應當樂於甚深的法忍，精勤努力就像撲滅頭上著火一樣。 不要對利養產生貪著，因為貪著利養會使修行變成虛偽。 對於粗細飲食都要知足，就像鳥兒一樣。這樣才能得到人身，並結出修行的果實。 真是奇妙啊，能夠很好地獲得如來（Tathagata，佛）的教法，拋棄住所，因為住所是諸多痛苦的根源。 應當清凈自己的身口意，對佛法深深地生起恭敬心。 貪圖利益的人沒有正念和智慧，沒有信心，沒有戒律，也不思惟佛法。 對於這樣的人，菩提就像空地一樣遙遠。所以，要遠離貪愛之心。
再者，舍利弗（Sariputra），菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）成就四種法，也能獲得這個陀羅尼（dharani，總持）。什麼是四種法呢？ 那就是通達八個字的含義。哪八個字呢？
pa（跛）字，意思是勝義（paramartha，殊勝的意義）。隨順進入一切法，了知無我（anatman，沒有常恒不變的自我）。
la（攞）字，意思是相隨形好（laksana-vyanjana，佛的三十二相八十隨形好）沒有相隨形好。隨順進入一切如來（Tathagata，佛）的法身（Dharmakaya，佛的法性身）。
va（嚩）字，意思是愚夫的法和聖人的法。隨順進入，了知兩者沒有差別。
ja（惹）字，意思是生老死不是生老死，去不是不去。隨順進入，了知無生無滅。
ka（迦）字，意思是業異熟（karma-vipaka，業的果報）。隨順進入，了知沒有業異熟。
dha（馱）字，意思是陀羅尼（dharani，總持）的法要，空無相無愿。隨順進入法界（Dharmadhatu，諸法的本體）。
śa（舍）字，意思是奢摩他（samatha，止）和毗缽舍那（vipasyana，觀）。不是奢摩他和毗缽舍那，就是一切法。
【English Translation】 English version Day and night, diligently seek the Dharma (law), wholeheartedly pursue Bodhi (enlightenment). If one constantly studies such a scripture, the Dharani (mantra, mnemonic) will naturally manifest.
Furthermore, Sariputra, a Bodhisattva-Mahasattva (great Bodhisattva) who accomplishes four dharmas obtains Dharani. What are the four? First, be accustomed to practicing in a quiet Aranya (secluded place), with minimal disputes with others. Second, abide in deep Dharma-kshanti-bala (power of patience). Third, do not be attached to gain, respect, and fame. Fourth, be able to relinquish and donate all that one loves without regret, even one's own life. Sariputra, by accomplishing these four dharmas, one immediately obtains Dharani.
At that time, the World Honored One (Buddha) spoke the following Gatha (verse):
One should dwell in a quiet place, praised by the Buddha. Dwelling there, one should not belittle others. One should delight in deep Dharma-kshanti (patience), striving diligently as if extinguishing a fire on one's head. Do not be greedy for gain, for greed turns practice into hypocrisy. Be content with coarse or fine food, like a bird. Only then can one obtain a human body and bear the fruit of practice. How wonderful it is to obtain the Tathagata's (Buddha's) teachings, abandoning dwellings, for dwellings are the root of much suffering. One should purify one's body, speech, and mind, and deeply generate reverence for the Buddha's teachings. A person greedy for gain has no mindfulness or wisdom, no faith, no precepts, and does not contemplate the Dharma. For such a person, Bodhi is as distant as empty space. Therefore, one should stay away from the mind of greed and love.
Furthermore, Sariputra, a Bodhisattva-Mahasattva (great Bodhisattva) who accomplishes four dharmas obtains this Dharani (mantra, mnemonic). What are the four? That is, understanding the meaning of the eight syllables. What are the eight?
pa (跛), meaning Paramartha (supreme meaning). Following and entering all dharmas, realizing Anatman (no self).
la (攞), meaning Laksana-vyanjana (the 32 major and 80 minor marks of a Buddha) without Laksana-vyanjana. Following and entering all Tathagata's (Buddha's) Dharmakaya (Dharma body).
va (嚩), meaning the Dharma of foolish people and the Dharma of sages. Following and entering, realizing that there is no difference between the two.
ja (惹), meaning birth, old age, death are not birth, old age, death; going is not not going. Following and entering, realizing no birth and no death.
ka (迦), meaning Karma-vipaka (karmic retribution). Following and entering, realizing no Karma-vipaka.
dha (馱), meaning the essential Dharma of Dharani (mantra, mnemonic), emptiness, signlessness, wishlessness. Following and entering the Dharmadhatu (Dharma realm).
śa (舍), meaning Samatha (calm abiding) and Vipasyana (insight). Not Samatha and Vipasyana, is all dharmas.
。隨入真如。
kṣa 乞灑(二合)字者一切法剎那無盡無壞無身本寂故。隨入一切法涅槃。如是八字義應當隨入。此是入初義。於此陀羅尼法要。善應書寫當受持之。即隨入第二義。於此陀羅尼法要。半月半月當讀勤加修習繫念。則隨入第三義。於此陀羅尼法要。修習菩薩摩訶薩。應當勸發慰喻讚歎一切眾生。令修學此陀羅尼。則隨入第四義。舍利弗菩薩摩訶薩由此四法成就。得是陀羅尼。
爾時世尊復說伽他曰。
思惟八字義 書寫持此經 半月當讀習 亦勸他有情 近菩提廣慧 現見一切佛 所住十方界 從彼學生信
舍利弗菩薩摩訶薩。修習此陀羅尼者。得四種功德。何者為四。所謂十方一切諸佛如來咸皆攝受。無諸魔障。業障速得遠離。獲得無礙辯才。舍利弗菩薩摩訶薩。由習此陀羅尼。得四種功德。
爾時世尊復說伽他曰。
諸佛皆攝受 魔眾不得便 業障速遠離 得無礙辯才
舍利弗古往過去無數過無數廣大高遠無量劫。是時有佛。名寶吉祥威光王劫如來應供正遍知。出興於世。明行足善逝世間解無上士調御丈夫天人師佛世尊。複次舍利弗彼寶吉祥威光王劫如來般涅槃時。有人王名持光轉輪聖王。具足七寶。彼王有子。號不思議功德寶
【現代漢語翻譯】 現代漢語譯本：隨之證入真如的境界。
『kṣa』（乞灑，二合）字代表一切法剎那生滅，無盡無壞，無自性，本來寂靜。隨之證入一切法涅槃的境界。應當這樣理解這八個字的含義，這是證入的第一層含義。對於這個陀羅尼的法要，應當好好書寫並受持，這就是證入的第二層含義。對於這個陀羅尼的法要，每半個月應當誦讀，勤加修習繫念，這就是證入的第三層含義。對於這個陀羅尼的法要，修習菩薩摩訶薩應當勸發、慰喻、讚歎一切眾生，令他們修學這個陀羅尼，這就是證入的第四層含義。舍利弗（Śāriputra）菩薩摩訶薩，通過這四種方法成就，就能得到這個陀羅尼。
這時，世尊又說了一個偈頌：
思惟八字義，書寫持此經， 半月當讀習，亦勸他有情， 近菩提廣慧，現見一切佛， 所住十方界，從彼學生信。
舍利弗（Śāriputra）菩薩摩訶薩，修習這個陀羅尼的人，可以獲得四種功德。哪四種呢？就是十方一切諸佛如來都會攝受他，沒有各種魔障，業障迅速得以遠離，獲得無礙的辯才。舍利弗（Śāriputra）菩薩摩訶薩，通過修習這個陀羅尼，可以獲得這四種功德。
這時，世尊又說了一個偈頌：
諸佛皆攝受，魔眾不得便， 業障速遠離，得無礙辯才。
舍利弗（Śāriputra），在過去無數過無數廣大高遠無量劫之前，那時有一尊佛，名叫寶吉祥威光王劫如來應供正遍知（Ratnaśrīvikīrṇaprabhāsa-rāja-kalpa-tathāgata-arhat-samyaksaṃbuddha），出現於世。明行足善逝世間解無上士調御丈夫天人師佛世尊。再次，舍利弗（Śāriputra），那尊寶吉祥威光王劫如來（Ratnaśrīvikīrṇaprabhāsa-rāja-kalpa-tathāgata）般涅槃時，有一位人王名叫持光轉輪聖王（Prabhādhara-cakravartin-rāja），具足七寶。那位國王有一個兒子，名叫不思議功德寶（Acintyaguṇaratna）。
【English Translation】 English version: Thereupon, one enters into Suchness (Tathatā).
The syllable 『kṣa』 (kṣa, conjunct) means that all dharmas are momentary, endless, indestructible, without self, and originally quiescent. Thereupon, one enters into the Nirvana of all dharmas. The meaning of these eight syllables should be understood in this way. This is the first meaning of entry. Regarding the essential Dharma of this Dharani, one should write it down well and uphold it, which is the second meaning of entry. Regarding the essential Dharma of this Dharani, one should recite, diligently cultivate, and keep it in mind every half month, which is the third meaning of entry. Regarding the essential Dharma of this Dharani, Bodhisattva-Mahasattvas should encourage, comfort, and praise all sentient beings, causing them to study this Dharani, which is the fourth meaning of entry. Śāriputra Bodhisattva-Mahasattvas, through accomplishing these four methods, can obtain this Dharani.
At that time, the World Honored One spoke a verse:
Contemplate the meaning of the eight syllables, write and uphold this Sutra, Recite and study it every half month, and also encourage other sentient beings, Draw near to Bodhi and vast wisdom, directly see all Buddhas, In whatever ten directions they dwell, from them, generate faith.
Śāriputra Bodhisattva-Mahasattvas, those who cultivate this Dharani, can obtain four kinds of merits. What are the four? Namely, all Tathagatas of the ten directions will embrace and accept them, they will be free from all demonic obstacles, karmic obstacles will be quickly removed, and they will obtain unobstructed eloquence. Śāriputra Bodhisattva-Mahasattvas, by practicing this Dharani, can obtain these four kinds of merits.
At that time, the World Honored One spoke another verse:
All Buddhas embrace and accept, the hosts of demons cannot take advantage, Karmic obstacles are quickly removed, and unobstructed eloquence is obtained.
Śāriputra, in the past, countless upon countless vast, distant, and immeasurable kalpas ago, there was a Buddha named Ratnaśrīvikīrṇaprabhāsa-rāja-kalpa-tathāgata-arhat-samyaksaṃbuddha, who appeared in the world. Accomplished in knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. Furthermore, Śāriputra, when that Ratnaśrīvikīrṇaprabhāsa-rāja-kalpa-tathāgata entered Parinirvana, there was a human king named Prabhādhara-cakravartin-rāja, who possessed the seven treasures. That king had a son named Acintyaguṇaratna.
吉祥。年始十六。從彼佛聞此出生無邊門陀羅尼法要。才聞是陀羅尼精勤而住。七萬歲未曾睡眠。不貪王位及身命財。七萬歲一向宴默脅不著地。於九萬俱胝佛所。聽聞正法。聞已悉皆總持。即承事彼寶吉祥威光王劫如來應供正遍知。即于彼佛所而得出家。卻後九萬歲。成就此出生無邊門陀羅尼。既成就已。廣為一切有情而敷演之。即於一生中八萬俱胝那庾多眾生。建立無上正等菩提。得不退地。舍利弗于彼會中。有長者子名日月幢。從法師苾芻。聞此出生無邊門陀羅尼。門已深生隨喜。由此隨喜善根。於九萬俱胝佛所聽聞正法。聞已悉皆總持。則為得勝陀羅尼者。最勝端嚴語者。最勝不斷辯才者。彼等眾多佛於三劫中恭敬承事。卻後三劫證無上正等菩提。舍利弗或有猶豫生疑異慧者。當彼異時。其月幢長者子不應如是見。何以故其燃燈佛彼時為月幢長者子。舍利弗或有猶豫生疑異慧者。當彼異時。其不思議功德寶吉祥法師者。不應如是見。何以故其無量壽如來。彼時為不思議功德寶吉祥法師。舍利弗我等賢劫中菩薩摩訶薩。聞此經已深生隨喜。由隨喜善根。棄背四十俱胝劫流轉生死。於九萬俱胝佛所聽聞正法。咸皆得為勝陀羅尼者。最勝端嚴語者。最勝不斷辯才者。是故舍利弗欲求速疾無上正等菩提者。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本： 吉祥（Gíryeśa，人名）。年始十六歲時，從那尊佛聽聞了此《出生無邊門陀羅尼》的法要。才一聽到這個陀羅尼，就精進地修持，七萬年中未曾睡眠，不貪戀王位以及身命和財物。七萬年中一直保持沉默，脅不著地。在九萬俱胝（koṭi，數量單位，一俱胝為一千萬）佛所聽聞正法，聽聞后全部都能總持（dhāraṇī，憶持不忘）。於是承事那尊寶吉祥威光王劫如來應供正遍知（Arhat，Samyak-saṃbuddha，如來十號之一）。就在那尊佛所出家。之後經過九萬年，成就了此《出生無邊門陀羅尼》。成就之後，廣泛地為一切有情眾生宣講此陀羅尼。就在一生中，使八萬俱胝那庾多（nayuta，數量單位，一那庾多為一千萬俱胝）眾生，建立無上正等菩提（anuttarā-samyak-saṃbodhi，最高正覺），得到不退轉地。舍利弗（Śāriputra，佛陀十大弟子之一），在那法會中，有一位長者（kulapati，富有的居士）的兒子名叫日月幢（Candradhvaja），從法師比丘（bhikṣu，出家修行的男子）那裡，聽聞了此《出生無邊門陀羅尼》，聽聞后內心深生隨喜。由於這種隨喜的善根，在九萬俱胝佛所聽聞正法，聽聞后全部都能總持，成爲了得到殊勝陀羅尼的人，最殊勝端莊的人，最殊勝辯才無礙的人。那些眾多的佛在三劫（kalpa，極長的時間單位）中恭敬承事他。之後經過三劫，證得無上正等菩提。舍利弗，或許有人猶豫不決，心生懷疑，持有不同見解，當他們這樣想的時候，不應該像這樣看待當時的日月幢長者子。為什麼呢？因為燃燈佛（Dīpaṃkara，過去佛之一）那時就是日月幢長者子。舍利弗，或許有人猶豫不決，心生懷疑，持有不同見解，當他們這樣想的時候，不應該像這樣看待當時的不思議功德寶吉祥法師。為什麼呢？因為無量壽如來（Amitāyus，阿彌陀佛的另一名稱）那時就是不思議功德寶吉祥法師。舍利弗，我們這些賢劫（bhadrakalpa，現在所處的時代）中的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩），聽聞此經后內心深生隨喜，由於隨喜的善根，捨棄了四十俱胝劫的流轉生死，在九萬俱胝佛所聽聞正法，都成爲了殊勝陀羅尼的持有者，最殊勝端莊的人，最殊勝辯才無礙的人。因此，舍利弗，想要快速證得無上正等菩提的菩薩摩訶薩，應當精進修持此陀羅尼。
【English Translation】 English version: Auspiciousness. At the age of sixteen, I heard the essential teachings of this 'Dhāraṇī of the Gate of Unborn Limitless Entry' from that Buddha. As soon as I heard this dhāraṇī, I diligently practiced it, remaining sleepless for seventy thousand years, without craving for kingship, life, or wealth. For seventy thousand years, I remained in silence, never touching the ground with my side. I listened to the true Dharma at the feet of ninety million koṭis (koṭi, a unit of measurement, one koṭi is ten million) of Buddhas. Having heard it, I retained it all in my memory (dhāraṇī, to remember without forgetting). Then, I served that Tathāgata, Arhat, Samyak-saṃbuddha (Arhat, Samyak-saṃbuddha, one of the ten titles of a Tathāgata) of the Treasure Auspicious Majestic Light King Kalpa. I renounced the household life at that Buddha's feet. After ninety thousand years, I accomplished this 'Dhāraṇī of the Gate of Unborn Limitless Entry'. Having accomplished it, I widely expounded it for all sentient beings. In that one lifetime, I established eighty million koṭis nayutas (nayuta, a unit of measurement, one nayuta is ten million koṭis) of beings in unsurpassed complete and perfect enlightenment (anuttarā-samyak-saṃbodhi, the highest perfect enlightenment), attaining the stage of non-retrogression. Śāriputra (Śāriputra, one of the ten great disciples of the Buddha), in that assembly, there was a son of a householder (kulapati, a wealthy layperson) named Candradhvaja (Candradhvaja), who heard this 'Dhāraṇī of the Gate of Unborn Limitless Entry' from a Dharma master, a bhikṣu (bhikṣu, a male monastic). Having heard it, he developed deep joy. Due to this root of goodness of joy, he listened to the true Dharma at the feet of ninety million koṭis of Buddhas. Having heard it, he retained it all in his memory, becoming the one who obtained the most victorious dhāraṇī, the most victorious and dignified speaker, the most victorious and uninterrupted eloquent speaker. Those many Buddhas respectfully served him for three kalpas (kalpa, an extremely long unit of time). After three kalpas, he attained unsurpassed complete and perfect enlightenment. Śāriputra, if there are those who hesitate, doubt, or hold different views, when they think in this way, they should not view the son of the householder Candradhvaja at that time in this way. Why? Because Dīpaṃkara Buddha (Dīpaṃkara, one of the past Buddhas) at that time was the son of the householder Candradhvaja. Śāriputra, if there are those who hesitate, doubt, or hold different views, when they think in this way, they should not view the Dharma master Inconceivable Merit Treasure Auspiciousness at that time in this way. Why? Because Amitāyus Tathāgata (Amitāyus, another name for Amitābha Buddha) at that time was the Dharma master Inconceivable Merit Treasure Auspiciousness. Śāriputra, we, the Bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) in this Fortunate Kalpa (bhadrakalpa, the present era), having heard this sutra, developed deep joy. Due to the root of goodness of joy, we abandoned forty million koṭis of kalpas of wandering in samsara, and listened to the true Dharma at the feet of ninety million koṭis of Buddhas, all becoming holders of the most victorious dhāraṇī, the most victorious and dignified speakers, the most victorious and uninterrupted eloquent speakers. Therefore, Śāriputra, bodhisattva-mahāsattvas who desire to quickly attain unsurpassed complete and perfect enlightenment should diligently practice this dhāraṇī.
於此法。乃至作隨喜修習。何以故則彼菩薩得不退轉地。承事法師。于無上菩提為因。何況書寫受持讀誦。正念思惟為他人說。此福德聚唯除如來。一切有情不知其量。不可知不可思。爾時世尊復說伽他曰。
聞此經已生隨喜 書寫受持及讀誦 一切眾生不能測 福德流注生不絕 一切生中見諸佛 獲得凈信不思議 解了深經及理趣 速疾覺悟勝菩提 彼不壞失三摩地 不失神通陀羅尼 不失色財及見佛 乃至未證無上覺 我念古往於前生 為長者子聞總持 親睹諸佛如恒沙 隨喜覺悟大菩提 然燈昔為長者子 無邊光明於前生 佛無量壽為法師 我等賢劫皆隨喜 樂欲速疾證菩提 欲得速疾摧諸魔 愿樂百福相莊嚴 由此加行得不難 若世界如殑伽沙 悉皆舍施滿七寶 書持從所生福德 譬喻舍施彼不及 是故聞已專精勤 智慧菩薩受持此 書寫總持思惟者 我說菩提得不難
複次舍利弗於此出生無邊門陀羅尼。加行菩薩摩訶薩。有八大藥叉住雪山中。皆來增加修行者身。威力晝夜加持擁護。何者為八。所謂初名戍啰藥叉(唐言勇猛)。次名涅哩(二合)荼藥叉(唐言堅固)。三名缽啰(二合)部藥叉(唐言主宰)。四名那羅延末羅(
【現代漢語翻譯】 現代漢語譯本： 對於此法，乃至生起隨喜之心並加以修習，這是什麼緣故呢？因為那些菩薩能夠得到不退轉地（avaivartika-bhūmi，不會退轉的階位），承事法師，對於無上菩提（anuttarā-sammyak-saṃbodhi，無上正等正覺）來說是因。更何況是書寫、受持、讀誦、以正念思惟，並且為他人宣說呢？這種福德的聚集，除了如來（Tathāgata，佛陀的稱號之一）之外，一切有情眾生都無法知曉它的量，是不可知、不可思議的。 這時，世尊（Bhagavān，佛陀的稱號之一）又說了偈頌： 『聽聞此經生隨喜，書寫受持及讀誦，一切眾生不能測，福德流注生不絕。 一切生中見諸佛，獲得凈信不思議，解了深經及理趣，速疾覺悟勝菩提。 彼不壞失三摩地（samādhi，禪定），不失神通陀羅尼（dhāraṇī，總持），不失色財及見佛，乃至未證無上覺。 我念古往於前生，為長者子聞總持，親睹諸佛如恒沙，隨喜覺悟大菩提。 然燈佛（Dīpaṃkara，過去佛之一）昔為長者子，無邊光明於前生，佛無量壽（Amitāyus，阿彌陀佛）為法師，我等賢劫（bhadrakalpa，現在劫）皆隨喜。 樂欲速疾證菩提，欲得速疾摧諸魔，愿樂百福相莊嚴，由此加行得不難。 若世界如殑伽沙（Ganges，恒河） ，悉皆舍施滿七寶，書持從所生福德，譬喻舍施彼不及。 是故聞已專精勤，智慧菩薩受持此，書寫總持思惟者，我說菩提得不難。』 再者，舍利弗（Śāriputra，佛陀的十大弟子之一），由此出生無邊門陀羅尼。加行菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）有八大藥叉（yakṣa，夜叉，一種神）住在雪山中，都來增加修行者的身力，以威力晝夜加持擁護。哪八位呢？第一位名叫戍啰藥叉（Śūra yakṣa），（唐言勇猛）；第二位名叫涅哩荼藥叉（Nirdha yakṣa），（唐言堅固）；第三位名叫缽啰部藥叉（Prabhu yakṣa），（唐言主宰）；第四位名叫那羅延末羅（Nārāyaṇa-mala）
【English Translation】 English version: Regarding this Dharma, even generating joy and practicing accordingly, what is the reason for this? It is because those Bodhisattvas can attain the stage of non-retrogression (avaivartika-bhūmi), serving the Dharma teacher is a cause for unsurpassed Bodhi (anuttarā-sammyak-saṃbodhi). How much more so for those who write, uphold, recite, contemplate with right mindfulness, and speak it for others? The accumulation of such merit, except for the Tathāgata, all sentient beings cannot know its measure; it is unknowable and inconceivable. At that time, the World-Honored One (Bhagavān) spoke in verse: 『Having heard this sutra and generated joy, writing, upholding, and reciting it, all sentient beings cannot fathom the flow of merit, which is produced without end. In all lives, they will see all Buddhas, attain pure faith that is inconceivable, understand the profound sutras and their principles, and quickly awaken to supreme Bodhi. They will not destroy or lose their Samadhi (samādhi), not lose their supernormal powers and Dharani (dhāraṇī), not lose their wealth and the sight of Buddhas, until they attain unsurpassed enlightenment. I remember in the past, in a previous life, as the son of a wealthy man, I heard the Dharani, personally saw Buddhas as numerous as the sands of the Ganges, and awakened to great Bodhi with joy. Dīpaṃkara (Dīpaṃkara, one of the past Buddhas) in the past was the son of a wealthy man, immeasurable light in a previous life, Amitāyus (Amitāyus, Amitabha Buddha) was the Dharma teacher, and we all rejoiced in this fortunate kalpa (bhadrakalpa). Desiring to quickly attain Bodhi, desiring to quickly subdue all demons, wishing to be adorned with a hundred blessings, attaining this through diligent practice is not difficult. If the worlds were like the sands of the Ganges (Ganges), and all were given away filled with the seven treasures, the merit produced from writing and upholding this, the analogy of that giving cannot compare. Therefore, having heard this, be diligent and focused, wise Bodhisattvas uphold this, those who write, uphold, and contemplate the Dharani, I say attaining Bodhi is not difficult.』 Furthermore, Shariputra (Śāriputra, one of the Buddha's ten great disciples), from this arises the Dharani of boundless gates. The Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattva) who practice diligently, there are eight great Yakshas (yakṣa, a type of spirit) dwelling in the snowy mountains, all come to increase the strength of the practitioner's body, with power, day and night, blessing and protecting. Who are the eight? The first is named Śūra Yaksha (Śūra yakṣa), (meaning 'brave' in Chinese); the second is named Nirdha Yaksha (Nirdha yakṣa), (meaning 'firm' in Chinese); the third is named Prabhu Yaksha (Prabhu yakṣa), (meaning 'lord' in Chinese); the fourth is named Nārāyaṇa-mala
二合)藥叉(唐言那羅延力)。五名左哩怛啰(二合)末底藥叉(唐言行慧)。六名訥達沙藥叉(唐言難摧)。七名迦拏啰藥叉(唐言嘊喍)。八名蘇磨呼藥叉(唐言妙臂)。
彼等悉皆來時修行者應當澡浴著新凈衣。應習經行不惜身命。應起大慈心普遍一切眾生。應當誦唸此陀羅尼。彼八大藥叉速疾示其行者。諸門有八大菩薩。生欲界天。彼等亦來加持攝受。何者為八。所謂遍照菩薩照明菩薩慧光菩薩。日光菩薩。警覺菩薩。滿一切意樂菩薩。星宿王菩薩。行慧菩薩。彼八菩薩摩訶薩。得陀羅尼住加行修習陀羅尼。加行菩薩。住實期信。知恩報恩愛樂佛法。住深法忍。修陀羅尼習經行者菩薩摩訶薩。于財於法應習平等性。乃至舍施微少。尚習平等。何況于多。世尊說是陀羅尼時。三十殑伽沙數那庾多百千俱胝菩薩。由得此出生無邊門陀羅尼。于無上正等菩提得不退轉。百六十頻婆羅人天。先所未發阿耨多羅三藐三菩提。發無上菩提心。
爾時舍利弗白佛言。世尊云何名此經。我當受持。佛告舍利弗是故此經。名出生無邊門。汝當受持。亦名決定得薩婆若智。汝當受持。亦名決定出生菩薩汝當受持。亦名摧壞魔眾。汝當受持。佛說是經已。具壽舍利弗與大菩薩天人阿修羅乾闥婆等。皆大歡喜。信受奉行。
【現代漢語翻譯】 現代漢語譯本：二合）藥叉（Yaksha，唐代翻譯為那羅延力）。五名左哩怛啰（二合）末底藥叉（Caritra-mati Yaksha，唐代翻譯為行慧）。六名訥達沙藥叉（Nirdasa Yaksha，唐代翻譯為難摧）。七名迦拏啰藥叉（Kanara Yaksha，唐代翻譯為嘊喍）。八名蘇磨呼藥叉（Sumukha Yaksha，唐代翻譯為妙臂）。 當這些藥叉前來時，修行者應當沐浴，穿上乾淨的新衣服。應當勤奮地習經經行，不吝惜自己的身命。應當生起廣大的慈悲心，普遍地對待一切眾生。應當誦唸這個陀羅尼。這八大藥叉會迅速地向修行者顯現。各個門處有八大菩薩，他們生於欲界天。他們也會前來加持攝受。哪八位菩薩呢？就是所謂的遍照菩薩、照明菩薩、慧光菩薩、日光菩薩、警覺菩薩、滿一切意樂菩薩、星宿王菩薩、行慧菩薩。這八位菩薩摩訶薩，得到陀羅尼，安住于加行，修習陀羅尼。加行菩薩，安住于真實的期望和信念，知恩報恩，喜愛佛法，安住于甚深的法忍。修習陀羅尼，習經經行的菩薩摩訶薩，對於財富和佛法應當修習平等性，乃至舍施微少之物，尚且修習平等，何況是多的財物。世尊宣說這個陀羅尼時，有三十殑伽沙（恒河沙）數的那庾多（Nayuta，數量單位）百千俱胝（Koti，數量單位）菩薩，因為得到這個出生無邊門陀羅尼，對於無上正等菩提得到不退轉。一百六十頻婆羅（Vimbala）人天，先前沒有發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），現在都發起了無上菩提心。 這時，舍利弗（Sariputra）問佛說：『世尊，這部經應該叫什麼名字？我應當如何受持？』佛告訴舍利弗：『因此這部經，名為《出生無邊門》，你應當受持。也名為《決定得薩婆若智》（Sarvajna-jnana，一切智），你應當受持。也名為《決定出生菩薩》，你應當受持。也名為《摧壞魔眾》，你應當受持。』佛說完這部經后，具壽舍利弗與大菩薩、天人、阿修羅（Asura）、乾闥婆（Gandharva）等，都非常歡喜，信受奉行。
【English Translation】 English version: (Combined) Yaksha (In Tang dynasty, it was translated as Narayana's power). The fifth is called Caritra-mati Yaksha (In Tang dynasty, it was translated as 'Practice Wisdom'). The sixth is called Nirdasa Yaksha (In Tang dynasty, it was translated as 'Indestructible'). The seventh is called Kanara Yaksha (In Tang dynasty, it was translated as 'Grinning'). The eighth is called Sumukha Yaksha (In Tang dynasty, it was translated as 'Wonderful Arm'). When these Yakshas come, the practitioner should bathe and wear clean, new clothes. One should diligently practice sutra recitation and walking meditation, not sparing one's own life. One should generate great compassion, universally treating all sentient beings. One should recite this Dharani. These eight great Yakshas will quickly appear to the practitioner. At each gate are eight great Bodhisattvas, born in the desire realm heavens. They will also come to bless and embrace. Who are the eight? They are the so-called Samantaprabha Bodhisattva (Universally Shining Bodhisattva), Illuminating Bodhisattva, Wisdom Light Bodhisattva, Sunlight Bodhisattva, Awakening Bodhisattva, Fulfilling All Desires Bodhisattva, Star King Bodhisattva, and Practice Wisdom Bodhisattva. These eight Bodhisattva-Mahasattvas, having obtained the Dharani, abide in the practice, cultivating the Dharani. Practicing Bodhisattvas, abiding in true hope and faith, knowing and repaying kindness, loving the Buddha-dharma, abiding in deep Dharma-patience. Bodhisattva-Mahasattvas who cultivate the Dharani and practice sutra recitation and walking meditation should cultivate equality in wealth and Dharma, even when giving away little, they should practice equality, let alone when giving away much. When the World-Honored One spoke this Dharani, thirty Ganges-sand-number of Nayuta hundreds of thousands of Kotis of Bodhisattvas, because they obtained this Dharani of the Door of Unborn Limitless, attained non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). One hundred and sixty Vimbala humans and devas, who had not previously generated the mind of Anuttara-samyak-sambodhi-citta (the mind of Unsurpassed Perfect Enlightenment), now generated the unsurpassed Bodhi mind. At that time, Sariputra asked the Buddha, 'World-Honored One, what should this sutra be called? How should I uphold it?' The Buddha told Sariputra, 'Therefore, this sutra is named 'The Door of Unborn Limitless', you should uphold it. It is also named 'Definitely Attaining Sarvajna-jnana (All-Knowing Wisdom)', you should uphold it. It is also named 'Definitely Giving Birth to Bodhisattvas', you should uphold it. It is also named 'Destroying the Hosts of Mara', you should uphold it.' After the Buddha finished speaking this sutra, the Venerable Sariputra and the great Bodhisattvas, devas, Asuras, Gandharvas, and others, were all very happy, believed, accepted, and practiced it.
出生無邊門陀羅尼經
ta dya thā a ne a khe ma khe mu khe sa ma nta mu khe su me sa tya ra me sau ti yu kti di ru kte di ru kti pra bhe hi le hi li ka rpe ka rpa ṣi sā le sa va va ti hi le <
【現代漢語翻譯】 現代漢語譯本： 《出生無邊門陀羅尼經》
咒語：ta dya thā a ne a khe ma khe mu khe sa ma nta mu khe su me sa tya ra me sau ti yu kti di ru kte di ru kti pra bhe hi le hi li ka rpe ka rpa ṣi sā le sa va va ti hi le hi li hi li le ma hā hi hi le ca ṇḍe ca va de ca rā ca ra de a ca le ma ca le a na nte a na nte ga ti a ra lāṃ ni rma de ni rva pa de ni ra ta ṇe ni rdha nte dha rma dha re dī ha le ni rha le vi ma le
（註：此為音譯，其中未包含專有名詞，故不新增括號說明。）
【English Translation】 English version: The Sutra of the Dharani of the Gate of Boundless Birth
Mantra: ta dya thā a ne a khe ma khe mu khe sa ma nta mu khe su me sa tya ra me sau ti yu kti di ru kte di ru kti pra bhe hi le hi li ka rpe ka rpa ṣi sā le sa va va ti hi le hi li hi li le ma hā hi hi le ca ṇḍe ca va de ca rā ca ra de a ca le ma ca le a na nte a na nte ga ti a ra lāṃ ni rma de ni rva pa de ni ra ta ṇe ni rdha nte dha rma dha re dī ha le ni rha le vi ma le
(Note: This is a transliteration and does not contain proper nouns, so no explanations in parentheses are added.)
śī la vi śu ddha ni pra kṛ ti dī pā ne bha va vi bha va ne a su ṅghe a su ṅgha vi ha re da me vi ma re vi ma ra pra bhe su ṭkā rṣa ṇi dhi re dhi dhi re ma hā dhi dhi re ya śe ya śu va ti ca le a ca le ma ca le sa ma ca le dṛ pha saṃ dhi su rthi re a su ṅghe a su ṅgha vi ha re a su ṅgha ni rhā re dī ha ra vi ma le dī ha ra śu ddha de dṛ pha su me rthi le rthi me rthi ma va rtti ma hā pra bhe sa ma nta pra bhe vi pu ra pra bhe vi pra rā ra śme sa ma nta mu khe sa rva trā nu ga te a na cche de dha
【現代漢語翻譯】 現代漢語譯本 『戒律清凈，自性光明，照亮存在與非存在的領域，無障礙，于無障礙中安住，調伏，無垢，無垢光明，善巧牽引，堅定，堅定，大堅定，名聞，具名聞，動搖，不動搖，動搖，平等動搖，堅固結合，善安住，無障礙，于無障礙中安住，無障礙流出，長久光明無垢，長久光明清凈，給予堅固善妙安住，安住于，安住于，持續，大光明，普遍光明，廣大光明，普照光芒，普遍面，一切處隨行，無斷絕，法。』
【English Translation】 English version 'Purity of morality, light of intrinsic nature, illuminating the realm of existence and non-existence, unobstructed, abiding in unobstructedness, subdued, stainless, stainless light, skillful attraction, firm, firm, great firm, fame, possessing fame, shaking, unshaking, shaking, equally shaking, firm union, well-abiding, unobstructed, abiding in unobstructedness, unobstructed outflow, long-lasting light stainless, long-lasting light pure, giving firm good abiding, abiding in, abiding in, continuous, great light, universal light, vast light, radiating rays, universal face, following everywhere, without cessation, Dharma.'
ra ṇi dha rmma ni da na gu tre sa ma nta bha ndra sa rva ta thā ga tā dhi ṣṭa nā dhi ṣṭi te svā hā
【現代漢語翻譯】 現代漢語譯本： 『ra ṇi』，『dha rmma』（法），『ni da na』（因緣），『gu tre』（族），『sa ma nta bha ndra』（普賢），『sa rva ta thā ga tā dhi ṣṭa nā dhi ṣṭi te』（一切如來加持所加持），『svā hā』（梭哈）。 這段真言的含義是：法的因緣，普賢族，一切如來加持所加持，梭哈。
【English Translation】 English version: 'ra ṇi', 'dha rmma' (dharma), 'ni da na' (causation), 'gu tre' (family), 'sa ma nta bha ndra' (Samantabhadra), 'sa rva ta thā ga tā dhi ṣṭa nā dhi ṣṭi te' (blessed by the blessings of all Tathagatas), 'svā hā' (svāhā). The meaning of this mantra is: the causation of dharma, the family of Samantabhadra, blessed by the blessings of all Tathagatas, svāhā.