T19n1011_佛說無量門微密持經
大正藏第 19 冊 No. 1011 佛說無量門微密持經
No. 1011 [Nos. 1009, 1012-1018]
佛說無量門微密持經(一名成道降魔得一切智)
吳月支優婆塞支謙譯
聞如是。一時佛游于維耶離國大樹精舍。佛告賢者大目揵連。汝行請游三千大千世界比丘。為弟子行及菩薩行者使會。目連受教步須彌頂。以道神力周遍佛界聲告使知。應時精舍有四十萬比丘會。復現神足令是天下猗行比丘。悉會精舍稽首畢一面住。佛復告慧見菩薩敬首菩薩。除憂菩薩虞界菩薩。去蓋菩薩窺音菩薩。殆棄菩薩眾首菩薩。辯音菩薩慈氏菩薩。汝等行請十方無央數佛國諸一生補處。無所從生法忍。及不退轉信解菩薩悉令會此。即皆受教而為感應。時有八百億一生補處菩薩。三百億得無所從生法忍菩薩。百億不退轉菩薩。六百億信解菩薩。皆乘佛聖旨神足來會。
賢者舍利弗見大眾會。心念當問如來妙行。演現其要令諸菩薩。一切望畢得無礙辯。遠聞十方無數剎土諸佛說法念不中忘。至於無上正真之道為最正覺。疾使菩薩得四清凈。何等為四。一曰人凈。二曰法凈。三曰慧凈。四曰佛國嚴凈。亦疾使菩薩得四愿悅。何等為四。一曰身和悅。二曰言和悅。三曰意和
【現代漢語翻譯】 現代漢語譯本： 大正藏第 19 冊 No. 1011 佛說無量門微密持經
No. 1011 [Nos. 1009, 1012-1018]
佛說無量門微密持經 (一名成道降魔得一切智)
吳月支優婆塞支謙譯
聞如是。一時，佛在維耶離國（Vaishali）大樹精舍。佛告訴賢者大目揵連（Mahāmaudgalyāyana）：『你前往三千大千世界，邀請比丘、行菩薩道的弟子們來集會。』 目連線受教誨，以神通力登上須彌山頂（Mount Sumeru），周遍佛界宣告此事，使他們知曉。當時，精舍中有四十萬比丘集會。佛又顯現神足，讓天下所有奉行頭陀行（苦行）的比丘都來到精舍，頂禮佛足后在一旁站立。佛又告訴慧見菩薩（Hui-jian Bodhisattva）、敬首菩薩（Jing-shou Bodhisattva）、除憂菩薩（Chu-you Bodhisattva）、虞界菩薩（Yu-jie Bodhisattva）、去蓋菩薩（Qu-gai Bodhisattva）、窺音菩薩（Kui-yin Bodhisattva）、殆棄菩薩（Dai-qi Bodhisattva）、眾首菩薩（Zhong-shou Bodhisattva）、辯音菩薩（Bian-yin Bodhisattva）、慈氏菩薩（Maitreya Bodhisattva）：『你們去邀請十方無數佛國中，所有一生補處菩薩（Ekajāti-pratibaddha），證得無所從生法忍（anutpattika-dharma-kṣānti），以及不退轉（avaivartika）信解菩薩，都來這裡集會。』 他們都接受教誨併爲此感應。當時，有八百億一生補處菩薩，三百億證得無所從生法忍菩薩，一百億不退轉菩薩，六百億信解菩薩，都乘坐佛的聖旨神足前來集會。
賢者舍利弗（Śāriputra）見大眾集會，心中想道：『我應當請問如來微妙的修行方法，闡述其要點，使諸位菩薩都能圓滿願望，獲得無礙辯才，能遠聞十方無數剎土諸佛說法而不忘失，直至證得無上正真之道，成為最正覺者，迅速使菩薩獲得四種清凈。』 哪四種呢？ 一是人凈，二是法凈，三是慧凈，四是佛國嚴凈。 也要迅速使菩薩獲得四種愿悅。 哪四種呢？ 一是身和悅，二是言和悅，三是意和
【English Translation】 English version: Taisho Tripitaka Volume 19, No. 1011 The Sutra of Immeasurable Gates of Subtle Holding Spoken by the Buddha
No. 1011 [Nos. 1009, 1012-1018]
The Sutra of Immeasurable Gates of Subtle Holding Spoken by the Buddha (also known as Achieving the Way, Subduing Demons, and Obtaining Omniscience)
Translated by Zhi Qian, Upasaka of Yuezhi in Wu
Thus have I heard. At one time, the Buddha was dwelling in the Great Tree Monastery in the country of Vaishali. The Buddha said to the wise Mahāmaudgalyāyana: 'Go and invite the monks and disciples who practice the Bodhisattva path in the three thousand great thousand worlds to assemble.' Maudgalyāyana received the teaching and, with his spiritual powers, ascended to the summit of Mount Sumeru, proclaiming this throughout the Buddha-fields, making it known to them. At that time, there were four hundred thousand monks assembled in the monastery. The Buddha then manifested his divine feet, causing all the monks in the world who practiced asceticism to come to the monastery, prostrate themselves at the Buddha's feet, and stand to one side. The Buddha then said to Hui-jian Bodhisattva, Jing-shou Bodhisattva, Chu-you Bodhisattva, Yu-jie Bodhisattva, Qu-gai Bodhisattva, Kui-yin Bodhisattva, Dai-qi Bodhisattva, Zhong-shou Bodhisattva, Bian-yin Bodhisattva, and Maitreya Bodhisattva: 'Go and invite all the Ekajāti-pratibaddha Bodhisattvas, those who have attained the anutpattika-dharma-kṣānti, and the avaivartika Bodhisattvas of faith and understanding in the countless Buddha-lands of the ten directions to assemble here.' They all received the teaching and responded accordingly. At that time, there were eight hundred billion Ekajāti-pratibaddha Bodhisattvas, three hundred billion Bodhisattvas who had attained the anutpattika-dharma-kṣānti, one hundred billion avaivartika Bodhisattvas, and six hundred billion Bodhisattvas of faith and understanding, all arriving by the Buddha's sacred decree and spiritual power.
The wise Śāriputra, seeing the great assembly, thought to himself: 'I should ask the Tathagata about the wonderful practices, expound their essentials, so that all the Bodhisattvas can fulfill their wishes, obtain unobstructed eloquence, be able to hear the Buddhas preaching in countless lands in the ten directions without forgetting, and until they attain the unsurpassed, true, and correct path, becoming the most perfectly enlightened ones, quickly enabling the Bodhisattvas to obtain four kinds of purity.' What are the four? First is purity of person, second is purity of Dharma, third is purity of wisdom, and fourth is purity of Buddha-land adornment. Also, quickly enable the Bodhisattvas to obtain four kinds of joyful acceptance. What are the four? First is bodily harmony and joy, second is verbal harmony and joy, third is mental harmony and
悅。四曰滅和悅。已得四愿悅便入四持門。何等為四。一曰如文行入持門。二曰內深忍入持門。三曰解人根德入持門。四曰知行報善入持門。舍利弗思念。是菩薩清凈無量慧地欲令佛說。
於是佛語賢者舍利弗。贊言善哉意至。欲使諸菩薩疾成持行。若舍利弗菩薩行此持要句者。疾入無量之門得微密持。謂是無為無向如正意解。為應為滅內明順道為履上跡。如微妙行不動寂靜。無量無上微密無垢。清凈自然惟無。惟無所著明光悅懌。果而大勇為美譽。動無動以正動近道。因能善與游無掛礙入諸法門。強而有勢光大照。遠解等意無不入不斷持實。如是舍利弗行持菩薩非有數也。行無數法為不以知故。諸法斷覺而不作不見合法離。不見起不見滅。不有去來現在之智。亦不知法。已成未成隨佛念行不念相。亦不好不種姓。不群從不方土。不勞盡不以知無。不知不人凈不法說。不我利不彼利。不法律不行不除。不念身不念人。於一切法行無受者名爲念佛。為一切法之正歸也。為是無畏持義之藏。妙愿已滿上道已備。調靜諸定一切德本。不由彼致自從法生。種姓相好其行自然。無邪行無斷行。是為菩薩能學無量門微密之持。為不退轉于無上正真之道。所以者何是從眾生之行。而致無量得行之持。於是佛說偈言。
法空
【現代漢語翻譯】 現代漢語譯本：喜悅。四是滅盡煩惱的喜悅。已經獲得這四種喜悅，便進入四種受持之門。什麼是四種受持呢？一是如經文所說去實行，進入受持之門。二是內心深刻忍耐，進入受持之門。三是理解眾生的根性和德行，進入受持之門。四是明白行為的果報是善，進入受持之門。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）心想，這些菩薩具有清凈無量的智慧，希望佛陀能夠宣說。 於是佛告訴賢者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），讚歎說：『善哉！你的心意很好，想要讓眾菩薩迅速成就受持之行。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），如果菩薩奉行這些受持的要句，就能迅速進入無量之門，獲得微妙秘密的受持。』這就是所謂的無為、無所趨向，如正意所理解的那樣。爲了適應和滅除煩惱，內心光明，順應正道，遵循前人的足跡。如微妙的修行，不動搖，寂靜。無量無上，微妙秘密，沒有垢染，清凈自然，唯一無有，唯一沒有執著，光明喜悅，果敢而有大勇，成為美好的名譽。動與不動以正道為動，接近真理。因為能夠與善為伴，遊歷而沒有掛礙，進入諸法之門。強大而有勢力，光明廣大照耀。遙遠地理解平等的意義，沒有不能進入的，不斷地受持真實。像這樣，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），奉行受持的菩薩是無數的。奉行無數的法，因為不以知見為依據。諸法斷絕覺知而不造作，不見合法，遠離。不見生起，不見滅亡。沒有過去、未來、現在的智慧。也不知道法。已經成就或尚未成就，隨佛的意念而行，不念相。也不好也不壞種姓。不結黨營私，不分地域。不勞累耗盡，不以知見為無。不知不覺人不乾淨不說法。不為我利，不為他利。不拘泥於法律，不行也不除。不念身，不念人。對於一切法，奉行沒有受者，這叫做唸佛。因為是一切法的真正歸宿。因為是無畏受持的意義之藏。妙愿已經圓滿，上道已經具備。調伏安靜各種禪定，一切功德的根本。不是由外力所致，而是從法中產生。種姓相貌美好，其行為自然。沒有邪行，沒有斷行。這就是菩薩能夠學習無量門微妙秘密的受持。爲了不退轉于無上正真之道。』為什麼這樣說呢？『是從眾生的行為，而達到無量，獲得奉行受持。』於是佛說偈語： 法是空性的。
【English Translation】 English version: Joy. Fourth is the joy of extinguishing afflictions. Having obtained these four joys, one enters the four gates of upholding. What are the four? First, to practice as the scriptures say, entering the gate of upholding. Second, to deeply endure with inner patience, entering the gate of upholding. Third, to understand the roots and virtues of beings, entering the gate of upholding. Fourth, to understand that the karmic result of actions is good, entering the gate of upholding. Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom) thought, 'These Bodhisattvas possess pure and immeasurable wisdom, and I hope the Buddha will expound on it.' Then the Buddha said to the wise Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), praising him, 'Excellent! Your intention is good, wanting to enable all Bodhisattvas to quickly achieve the practice of upholding. Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), if Bodhisattvas uphold these essential phrases of upholding, they can quickly enter the gate of immeasurability and obtain subtle and secret upholding.' This is what is called non-action, non-direction, as understood by right intention. To adapt to and extinguish afflictions, with inner brightness, in accordance with the right path, following the footsteps of those before. Like subtle practice, unmoving, tranquil. Immeasurable and supreme, subtle and secret, without defilement, pure and natural, uniquely without, uniquely without attachment, bright and joyful, courageous and greatly brave, becoming a beautiful reputation. Moving and unmoving with the right path as movement, approaching truth. Because one can be with goodness, traveling without hindrance, entering the gates of all dharmas. Powerful and influential, with great light shining. Remotely understanding the meaning of equality, there is nothing that cannot be entered, constantly upholding reality. Like this, Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom), the Bodhisattvas who practice upholding are countless. Practicing countless dharmas, because not based on knowledge and views. All dharmas sever awareness without creating, not seeing the lawful, departing. Not seeing arising, not seeing ceasing. Without the wisdom of past, future, and present. Also not knowing the dharma. Already accomplished or not yet accomplished, following the Buddha's intention, not thinking of form. Neither good nor bad lineage. Not forming factions, not dividing by region. Not tiring and exhausting, not taking knowledge as nothing. Unknowing and unaware, people are not clean, not speaking the dharma. Not for my benefit, not for the benefit of others. Not adhering to the law, neither practicing nor removing. Not thinking of the body, not thinking of people. Regarding all dharmas, practicing without a receiver, this is called mindfulness of the Buddha. Because it is the true refuge of all dharmas. Because it is the treasury of the meaning of fearless upholding. Wonderful vows are already fulfilled, the supreme path is already prepared. Subduing and quieting various samadhis, the root of all virtues. Not caused by external forces, but arising from the dharma. Lineage and appearance are beautiful, its actions are natural. Without evil actions, without interrupted actions. This is how Bodhisattvas can learn the immeasurable gates of subtle and secret upholding. In order not to regress from the unsurpassed and true path.' Why is this said? 'It is from the actions of sentient beings that one reaches immeasurability and obtains the practice of upholding.' Then the Buddha spoke in verse: The Dharma is empty.
無望得 為道莫自恣 奉經而不亂 則是疾得持 是經義為妙 持無極常念 學聞斯慧者 可得成道行 菩薩得此持 常行精進者 十方彼諸佛 說法輒得聞 一切能受持 執義正不忘 意解如日明 自恣微妙行 至於無上法 弘大持之門 一切是得向 為能擁護經 正使一切人 盡劫共難聞 悉能解諸結 其智不可極 是坐上道者 得為法王子 常厚護持法 內性好斯經 菩薩所貴重 十方佛亦愛 名譽蓋於世 行此為無量 八十億諸佛 終時悉得見 一切皆授手 接行此持者 若於往千劫 而為不善行 一月可以除 但當守此經 菩薩所興福 億劫來積聚 善誦是持者 一日可與等 念意如強意 思惟此上持 向行眾德本 必成至覺道 假使三界人 一切悉為魔 不能中得害 唯行是經者 是說幻如諦 為極法之要 諸佛自此出 道意所由生 昔吾學道時 得決于錠光 如恒沙等佛 我悉于中見 欲聞十方佛 所說悉覺識 當專習是經 一切可疾得 若愿嚴佛國 合成弟子眾 光相及種好 當從是經得 能除放逸念 七日專惟是 八十億佛臻 共授以此持
【現代漢語翻譯】 現代漢語譯本 不要絕望，修道之人不要放縱自己。 奉行經典而不心生雜亂，就能迅速掌握要領。 這部經典的意義非常微妙，要堅持不懈地念誦。 學習並聽聞這些智慧的人，可以成就道行。 菩薩如果能夠掌握這種修行方法，經常精進修行。 那麼十方世界的諸佛，說法時就能聽聞。 一切都能接受並堅持，掌握經義，端正而不遺忘。 理解經義如同太陽般光明，放縱自己則會迷失微妙的修行。 至於無上的佛法，弘揚和堅持是入門的關鍵。 一切都能因此而趨向正道，因為能夠擁護經典。 即使所有的人，用盡整個劫的時間共同誹謗， 也能解開各種煩惱，他們的智慧不可估量。 這些人坐在道場之上，可以成為佛的法王子。 經常盡心盡力地護持佛法，內心深處喜愛這部經典。 這部經典是菩薩所珍視的，十方諸佛也喜愛。 名譽傳遍世界，修行此法功德無量。 臨終時能夠見到八十億諸佛。 一切諸佛都會伸出手，接引修行此法的人。 如果在過去的千劫中，做了不善的行為， 只需一個月就可以消除，只要守護這部經典。 菩薩所積累的福德，是億劫以來積聚的。 能夠好好誦讀這部經典的人，一天的功德就可以與菩薩相等。 意念要像強大的意念一樣，思維這種至上的修行方法。 趨向于修行各種功德的根本，必定能夠成就至高的覺悟之道。 假設三界所有的人，一切都變成了魔， 也不能從中加害，唯獨修行這部經典的人。 這是說幻化如真諦，是極高佛法的要義。 諸佛都是從此而出，道意也是由此而生。 過去我學道的時候，從錠光佛（Dipamkara Buddha）那裡得到了決斷。 如同恒河沙數一樣多的佛，我都從中見到。 如果想聽聞十方諸佛，所說的一切都能覺察和認識， 應當專心學習這部經典，一切都可以迅速得到。 如果希望莊嚴佛國，成就弟子大眾， 光明相好和各種殊勝的因緣，都應當從這部經典中獲得。 能夠去除放逸的念頭，七天專心思維這部經典， 八十億佛會降臨，共同授予這種修行方法。
【English Translation】 English version Do not despair; those who cultivate the path should not indulge themselves. Adhering to the sutras without mental distraction allows one to quickly grasp the essentials. The meaning of this sutra is profound; constantly recite it with unwavering focus. Those who study and hear this wisdom can achieve the path of enlightenment. If a Bodhisattva can master this practice and diligently cultivate it, then they will be able to hear the teachings of all the Buddhas in the ten directions. They can accept and uphold everything, grasp the meaning of the sutras, be upright, and not forget. Understanding the sutras is like the brightness of the sun; indulgence leads to losing the subtle practice. As for the supreme Dharma, propagating and upholding it is the key to entry. Everything can thus be directed towards the right path because of the ability to protect the sutras. Even if all people, throughout an entire kalpa, jointly slander it, they can still unravel all afflictions; their wisdom is immeasurable. These individuals, seated in the place of enlightenment, can become Dharma princes of the Buddhas. They constantly and wholeheartedly protect the Dharma, deeply loving this sutra in their hearts. This sutra is cherished by Bodhisattvas and loved by the Buddhas of the ten directions. Their reputation spreads throughout the world; practicing this Dharma brings immeasurable merit. At the end of their lives, they will be able to see eighty billion Buddhas. All the Buddhas will extend their hands to receive those who practice this Dharma. If in the past thousand kalpas, one has committed unwholesome deeds, they can be eliminated in just one month, simply by guarding this sutra. The merit accumulated by a Bodhisattva is gathered over countless kalpas. Those who can recite this sutra well can equal the Bodhisattva's merit in just one day. Let the mind be as strong as a powerful intention, contemplating this supreme practice. Moving towards the root of cultivating all virtues, one will surely achieve the path of perfect enlightenment. Suppose all beings in the three realms were to become demons, they could not harm those who solely practice this sutra. This is speaking of illusion as truth, the essence of the ultimate Dharma. The Buddhas emerge from this, and the intention for enlightenment arises from this. When I was learning the path in the past, I received a prediction from Dipamkara (Dipamkara Buddha). I have seen Buddhas as numerous as the sands of the Ganges River. If you wish to hear all that the Buddhas of the ten directions say, and be able to perceive and recognize it, you should diligently study this sutra; everything can be quickly obtained. If you wish to adorn a Buddha-land, accomplish a multitude of disciples, radiant appearances, and various auspicious qualities, you should obtain them from this sutra. If you can eliminate thoughts of indulgence and focus solely on contemplating this for seven days, eighty billion Buddhas will arrive, jointly bestowing this practice.
不以意思意 亦不思無意 意而不有思 然後可得持 宜熟解此經 勿有忘于道 得此持如海 不復勤于財 欲安諸天人 一切愿無難 此為道之座 但當正意行
又舍利弗菩薩有四法行。疾得是持。何等為四。已厭惡于愛慾。己無賊害於眾生。以一切有而為佈施。以無疲厭晝夜樂法。復有四法行疾得是持。何等為四。能習山澤居內。行深法忍不慕彼利養。行無量施不惜軀命。復有四法行疾得是持。何等為四。一曰入八字義。八字義者謂跡敏惟棄悲調滅忍。常書持是。二曰誦說常以調意。三曰內性合是法要。四曰勸行大道之行。菩薩如此為疾得持。於是佛說偈言。
當棄欲苦行 速舍愚癡地 無自恣作惡 惡令墮惡道 是不作彼近 不知利譽事 愛眼視眾人 必貴如得色 眾人之有諍 皆由貪為本 故盡汲汲劇 棄是乃得持 欲法者晝夜 舍異唯道求 得持而心向 是以常見經 閑居習佛教 住此不知彼 深忍卻放逸 常如救頭然 法不猗知利 亦不有身求 見失當棄利 人以利為行 快哉得佛教 舍家離眾苦 信者成道學 敬佛法為智 智士不貪利 何況行法者 佛從遠斯成 故當舍利求 當思八字義
【現代漢語翻譯】 現代漢語譯本 不以思慮去揣測意義，也不思慮沒有意義的狀態。 理解意義卻不執著于思慮，這樣才能把握真諦。 應該熟練理解這部經，不要忘記正道。 能夠把握此經的要義，就如同擁有大海一般，不再需要辛勤地追求財富。 想要使諸天和人安樂，一切願望沒有困難， 這就是道的基座，只需端正心意去修行。
此外，舍利弗菩薩有四種修行方法，能夠迅速獲得總持（dharani，記憶和理解佛法的能力）。是哪四種呢？已經厭惡了愛慾，已經不對眾生造成賊害，將一切所有都用來佈施，不感到疲倦，日夜喜愛佛法。還有四種修行方法能夠迅速獲得總持。是哪四種呢？能夠習慣於居住在山林沼澤之中，修行甚深的法忍，不羨慕他人的利益供養，行無量佈施，不吝惜自己的身軀性命。還有四種修行方法能夠迅速獲得總持。是哪四種呢？一是進入八字義，八字義指的是跡（trace，足跡）、敏（quickness，敏捷）、惟（only，唯一）、棄（abandon，捨棄）、悲（compassion，悲憫）、調（harmony，調和）、滅（extinction，寂滅）、忍（patience，忍耐）。經常書寫和受持這些。二是誦讀經文時，經常用調和的心意。三是內在的性情與這些法要相合。四是勸導他人修行大道的行為。菩薩這樣做就能迅速獲得總持。於是佛陀說了偈語：
應當捨棄慾望，苦行精進，迅速捨棄愚癡之地。 不要放縱自己作惡，作惡會導致墮入惡道。 不要做那些不該做的事，不要接近那些人，不要追求利益和名譽。 要像愛護自己的眼睛一樣看待眾人，必定要尊重他們，如同得到了珍寶一樣。 眾人之間的爭鬥，都是由於貪婪為根本原因。 所以要竭盡全力，迅速捨棄貪婪，才能獲得總持。 喜愛佛法的人，日夜都要捨棄其他的追求，只求正道。 獲得總持並且心向正道，因此才能經常見到經書。 在清靜的地方修習佛教，安住於此而不關注其他。 深深地忍耐，捨棄放逸，常常像救火一樣緊迫。 修行佛法不依賴於知識和利益，也不爲了自身去追求。 見到失去利益的時候，應當捨棄利益，世人卻以利益為行為的準則。 多麼快樂啊，能夠得到佛教，捨棄家庭，遠離眾多的痛苦。 信仰的人成就道業，學習佛法是智慧。 有智慧的人不貪圖利益，更何況是修行佛法的人呢？ 佛陀從遠離世俗而成就，所以應當捨棄利益的追求。 應當思考八字義的含義。
【English Translation】 English version Do not use thought to speculate on meaning, nor contemplate the state of having no meaning. Understand the meaning but do not cling to thought; only then can you grasp the true essence. You should thoroughly understand this sutra and not forget the right path. Being able to grasp the essence of this sutra is like possessing an ocean; you no longer need to diligently pursue wealth. If you want to bring peace to the devas (gods) and humans, and all wishes are without difficulty, This is the seat of the Dao (path); just correct your intention and practice.
Furthermore, Shariputra Bodhisattva has four practices that quickly lead to obtaining dharani (memory and comprehension of the Dharma). What are the four? Having already厭惡(厭惡) love and desire, having already caused no harm to sentient beings, using everything one has for almsgiving, not feeling tired, and delighting in the Dharma day and night. There are also four practices that quickly lead to obtaining dharani. What are the four? Being able to be accustomed to living in mountains and marshes, practicing profound forbearance of the Dharma, not envying others' benefits and offerings, practicing immeasurable giving, and not begrudging one's own body and life. There are also four practices that quickly lead to obtaining dharani. What are the four? First, entering the meaning of the eight characters. The meaning of the eight characters refers to trace (跡), quickness (敏), only (惟), abandon (棄), compassion (悲), harmony (調), extinction (滅), and patience (忍). Constantly write and uphold these. Second, when reciting sutras, always use a harmonious mind. Third, one's inner nature is in accordance with these essential Dharma teachings. Fourth, encouraging others to practice the conduct of the Great Path. A Bodhisattva who does this can quickly obtain dharani. Thereupon, the Buddha spoke in verse:
One should abandon desires, practice asceticism diligently, and quickly abandon the land of ignorance. Do not indulge in doing evil, as doing evil will lead to falling into evil realms. Do not do what should not be done, do not approach those people, do not pursue benefits and fame. Regard all people as you would cherish your own eyes; you must respect them as if you have obtained a treasure. The disputes among people all stem from greed as the root cause. Therefore, exert all your strength and quickly abandon greed in order to obtain dharani. Those who love the Dharma should abandon other pursuits day and night, seeking only the right path. Obtaining dharani and directing one's mind towards the right path, therefore one can often see the sutras. Practice Buddhism in a quiet place, abide here and do not pay attention to other things. Deeply endure and abandon indulgence, always be as urgent as saving your own head from fire. Practicing the Dharma does not rely on knowledge and benefits, nor is it pursued for oneself. When you see the loss of benefits, you should abandon them, but people take benefits as the standard of conduct. How joyful it is to obtain Buddhism, abandon the family, and be far away from many sufferings. Those who have faith accomplish the path, and learning the Dharma is wisdom. Wise people are not greedy for benefits, let alone those who practice the Dharma? The Buddha is accomplished by being far away from the mundane, so one should abandon the pursuit of benefits. One should contemplate the meaning of the eight characters.
善書持此經 常誦用調已 亦以開化人 得坐大智署 一切見十方 無量佛在前 勸成其道欲
又舍利弗菩薩有四德為是持。何等為四。一曰常念諸佛。二曰不有邪行。三曰疾除行蓋。四曰得入無量門微密之持。有昔舍利弗往無央數不可計劫。時有佛名寶首曜王號如來至真等正覺明行成為善逝世間解無上士道法御天人師為佛眾祐。度人無量臨滅度時。世有轉輪王名光秉。其太子曰無念德首。年千八百歲。從佛得聞此持而即奉行。又七千歲未曾睡臥。又七千歲未曾起身愛。又七千歲未曾念財利。又七千歲一心念行未曾傾倚於是則見九十億佛悉聞說法皆從受持。便作沙門積九萬歲。以是無量門微密之持。解說眾人於一世中。成就八十億人。使行無上正真之道。誘進令出家立不退轉地。彼時眾中有尊者子名為月行。聞是法要盡心愿樂。以此德本值七十億佛。皆從得上持逮諸菩薩無量之辯。其後三劫悉見諸佛。三劫末時月行得佛名曰錠光。號如來至真等正覺明行成為善逝世間解無上士道法御天人師為佛眾祐。又彼太子無念德首。講說法者則今西方無量壽佛是也。此賢劫中諸菩薩聞是法愿樂者。皆得除后四十萬劫生死之行。又是學者欲疾作佛。若得是經如有愿樂道行之意。則是當立不退轉地。必為無上正真
【現代漢語翻譯】 現代漢語譯本： 善於書寫的人受持此經，經常誦讀並運用它來調伏自己的心性，也可以用它來開導教化他人，從而能夠坐在大智慧的寶座上。能夠見到十方世界，無數的佛陀就在眼前，勸勉你成就佛道的心願。
又，舍利弗菩薩有四種德行才能夠受持此經。是哪四種呢？一是常常憶念諸佛；二是沒有邪惡的行為；三是迅速消除行為上的障礙；四是能夠進入無量法門的微妙秘密的受持。過去舍利弗在無數不可計量的劫之前，當時有一尊佛名叫寶首曜王（珍貴的頭頂如太陽般閃耀的國王），稱號是如來、至真、等正覺、明行成、為善逝、世間解、無上士、道法御、天人師、為佛、眾祐（佛的十種稱號）。度化了無數的人，臨近涅槃的時候，世上有一位轉輪王名叫光秉（掌握光明的國王）。他的太子名叫無念德首（沒有雜念，具有美德的首領），年齡一千八百歲，從佛那裡聽聞了這個受持法門就立即奉行。又有七千年沒有睡覺，又有七千年沒有起身貪愛，又有七千年沒有想過錢財利益，又有七千年一心念誦修行沒有絲毫懈怠。因此見到了九十億佛，聽聞了所有的佛法，都從佛那裡接受並受持。於是做了沙門，積累了九萬年。憑藉這無量法門的微妙秘密的受持，向眾人解說，在一世之中，成就了八十億人，使他們修行無上正真之道，引導他們出家，立於不退轉之地。當時大眾中有一位尊者之子名叫月行（像月亮一樣行走），聽聞了這個佛法要義，盡心盡力地歡喜。憑藉這個德行根本，值遇了七十億佛，都從佛那裡得到了上等的受持，獲得了諸菩薩無量的辯才。其後三個劫都見到了諸佛。三個劫末的時候，月行成佛，名叫錠光（點亮光明），稱號是如來、至真、等正覺、明行成、為善逝、世間解、無上士、道法御、天人師、為佛、眾祐（佛的十種稱號）。又那位太子無念德首，講說佛法的人，就是現在西方的無量壽佛（阿彌陀佛）啊。這個賢劫中，諸位菩薩聽聞這個法門，心生歡喜的，都能夠消除後世四十萬劫的生死輪迴。又是學習佛法的人，想要快速成佛，如果得到這部經，如有願望歡喜修道的意念，那麼就應當立於不退轉之地，必定能夠成就無上正真之道。
【English Translation】 English version: The one who is good at writing upholds this sutra, constantly recites it and uses it to subdue their own mind. They can also use it to enlighten and edify others, thereby being able to sit on the throne of great wisdom. They can see the ten directions, with countless Buddhas in front of them, exhorting you to fulfill your aspiration for Buddhahood.
Furthermore, Śāriputra Bodhisattva has four virtues to be able to uphold this sutra. What are the four? First, constantly remember all the Buddhas; second, have no evil deeds; third, quickly eliminate the coverings of actions; fourth, be able to enter the subtle secrets of upholding the immeasurable Dharma doors. In the past, Śāriputra, countless immeasurable kalpas ago, there was a Buddha named Bǎoshǒuyàowáng (King with a precious head shining like the sun), titled Tathāgata, Satya, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadaṃyasārathi, Śāstādevamanuṣyāṇāṃ, Buddha, Lokanātha (the ten titles of a Buddha). He liberated countless people, and when he was about to enter Nirvana, there was a Chakravartin king named Guāngbǐng (King who holds the light). His crown prince was named Wúniàndéshǒu (Leader of virtue without distractions), aged one thousand eight hundred years, who heard this upholding Dharma from the Buddha and immediately practiced it. For seven thousand years, he never slept. For seven thousand years, he never arose with craving. For seven thousand years, he never thought of wealth and profit. For seven thousand years, he single-mindedly recited and practiced without the slightest slackening. Therefore, he saw ninety billion Buddhas, heard all the Dharma, and received and upheld it from all the Buddhas. Then he became a Śrāmaṇa and accumulated ninety thousand years. Relying on this subtle secret of upholding the immeasurable Dharma doors, he explained it to the people, and in one lifetime, he accomplished eighty billion people, enabling them to practice the unsurpassed and true path, guiding them to renounce the world and stand on the ground of non-retrogression. At that time, among the assembly, there was a son of a venerable one named Yuèxíng (Walking like the moon), who heard this essential Dharma and rejoiced with all his heart. Relying on this root of virtue, he encountered seventy billion Buddhas, and from all the Buddhas, he obtained the supreme upholding and acquired the immeasurable eloquence of all the Bodhisattvas. After three kalpas, he saw all the Buddhas. At the end of the three kalpas, Yuèxíng became a Buddha named Dìngguāng (Fixed Light), titled Tathāgata, Satya, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadaṃyasārathi, Śāstādevamanuṣyāṇāṃ, Buddha, Lokanātha (the ten titles of a Buddha). Moreover, that crown prince Wúniàndéshǒu, the one who preaches the Dharma, is now Amitābha Buddha (Immeasurable Life Buddha) in the Western Pure Land. In this Bhadrakalpa, those Bodhisattvas who hear this Dharma and rejoice will be able to eliminate the cycle of birth and death for four hundred thousand kalpas in the future. Furthermore, those who study the Dharma and desire to quickly become a Buddha, if they obtain this sutra and have the intention to aspire to and rejoice in practicing the path, then they should stand on the ground of non-retrogression and will surely attain the unsurpassed and true path.
之道。何況書持誦行。一切人民莫能稱量說其福也。於是佛說偈曰。
常修唸佛者 眾邪不得便 行蓋用疾除 得妙無量持 聞經心願樂 書持敬諷誦 天人莫能計 福廣無有量 所生輒見佛 信向不回動 體解深經要 疾覺斯上道 得持惡道斷 不失定大財 色好常見佛 即至覺上道 尊者子聞持 即追識宿命 見佛九十億 得道如其愿 若欲疾成佛 道力降眾魔 欲滿百福相 行此非有難 如滿恒沙剎 積寶以佈施 比書持此福 終不得為比
是舍利弗菩薩行持者。有八大神在雪山中。共視護之。其名曰勇決神果強神。饒裕神雄猛神。體行神清潔神。難勝神多安神。斯神必來。常當澡浴凈其被服正色經行。慈念眾生思是法要。神面不遠必安定誦。復有八菩薩今在欲行天。常當存念。其名無愛天悅可天。智光天懷金天。積習天愿滿天。星王天行審天。斯皆敏行此持者。當諦惟持而常恭敬。已如應行微妙法忍。無得輕試。說是法時恒沙等菩薩。皆得是持而不退轉。六十垓天與人未發道意者。今皆發起無上正真之道。賢者舍利弗白佛言。當何名此經。佛言是法之要。名無量門微密之持。一名成道降魔得一切智。當奉持之。佛說是已皆歡喜受。
【現代漢語翻譯】 現代漢語譯本 ……的道理。更何況是書寫、受持、讀誦和實踐呢。所有人民都無法衡量和述說其中的福德啊。於是佛陀說了偈語：
經常修習唸佛的人，各種邪惡都無法得逞。 實踐蓋（指覆蓋經書的行為）能迅速消除業障，獲得微妙無量的總持（Dharani，陀羅尼，總攝憶持）。 聽聞佛經內心歡喜，書寫、受持、恭敬地諷誦。 天人和人都無法計算，這福德廣大無邊。 所生之處都能見到佛，信心堅定不移。 深刻理解佛經的要義，迅速覺悟這至上的道。 獲得總持就能斷除惡道，不會失去決定性的巨大財富。 容貌美好，經常見到佛，立即到達覺悟的至上之道。 尊者子（指修行者）聽聞總持，就能追溯認識宿命。 能見到九十億佛，得道如其所愿。 如果想要迅速成佛，以道力降伏各種魔。 想要圓滿百福之相，實踐這個法門並非難事。 如同用充滿恒河沙數世界的寶物來佈施， 與書寫受持此經的福德相比，最終無法相比。
這位舍利弗（Sariputra）菩薩所修持的法門，有八個大神在雪山中共同守護他。他們的名字是：勇決神、果強神、饒裕神、雄猛神、體行神、清潔神、難勝神、多安神。這些神一定會來，應當經常沐浴，保持衣服乾淨，端正儀容，經行（Cankrama，禪行），慈悲地想著眾生，思念這法要。神的面容不會遠離，一定會安定地誦讀。又有八位菩薩現在欲行天，應當經常存念他們。他們的名字是：無愛天、悅可天、智光天、懷金天、積習天、愿滿天、星王天、行審天。這些都是敏捷地修行此總持的人，應當仔細地思維和受持，並且經常恭敬。已經如應地修行了微妙的法忍，不要輕易嘗試。說這個法的時候，像恒河沙數一樣多的菩薩，都得到了這個總持而不退轉。六十垓（Gai，數量單位）的天人和還沒有發起道意的人，現在都發起了無上正真之道。賢者舍利弗（Sariputra）問佛說：『應當如何稱呼這部經呢？』佛說：『這是法之要，名為無量門微密之持，又名成道降魔得一切智。應當奉持它。』佛說完這些話，大家都歡喜地接受了。
【English Translation】 English version …the principle of. How much more so to write, uphold, recite, and practice it. All people are unable to measure and describe its blessings. Thereupon, the Buddha spoke in verse:
Those who constantly cultivate mindfulness of the Buddha, all evils cannot take advantage of. Practicing covering (referring to the act of covering scriptures) can quickly eliminate karmic obstacles, obtaining the wonderful and immeasurable Dharani (總持, a mnemonic device, a collection of teachings). Hearing the scriptures with joy in their hearts, writing, upholding, respectfully reciting and chanting them. Gods and humans are unable to calculate, this blessing is vast and immeasurable. Wherever they are born, they will see the Buddha, with unwavering faith. Deeply understanding the essence of the scriptures, quickly awakening to this supreme path. Obtaining the Dharani will cut off the evil paths, not losing the decisive great wealth. With a beautiful appearance, constantly seeing the Buddha, immediately reaching the supreme path of enlightenment. The Venerable Son (referring to practitioners) hearing the Dharani, can trace back and recognize past lives. Able to see ninety billion Buddhas, attaining the path as desired. If you want to quickly become a Buddha, use the power of the path to subdue all demons. If you want to fulfill the marks of a hundred blessings, practicing this Dharma is not difficult. Like filling countless lands like the Ganges River with treasures for almsgiving, Compared to the blessings of writing and upholding this scripture, it ultimately cannot be compared.
This Dharma practiced by Bodhisattva Sariputra (舍利弗), has eight great gods in the snowy mountains jointly protecting him. Their names are: Courageous Decision God, Fruit Strength God, Abundant Wealth God, Heroic Fierce God, Embodied Practice God, Pure Clean God, Difficult to Defeat God, and Much Peace God. These gods will surely come, and one should often bathe, keep their clothes clean, straighten their appearance, practice Cankrama (經行, walking meditation), compassionately think of sentient beings, and contemplate this Dharma essence. The face of the gods will not be far away, and they will surely recite it peacefully. There are also eight Bodhisattvas now in the Desire Realm Heaven, and one should often remember them. Their names are: No Love Heaven, Pleasing Heaven, Wisdom Light Heaven, Embracing Gold Heaven, Accumulated Practice Heaven, Wish Fulfillment Heaven, Star King Heaven, and Practice Examination Heaven. These are all those who diligently practice this Dharani, and one should carefully contemplate and uphold it, and always be respectful. Having already practiced the subtle Dharma patience as appropriate, do not lightly try it. When speaking this Dharma, Bodhisattvas as numerous as the Ganges River sands all obtained this Dharani without regression. Sixty Gai (垓, a unit of quantity) of gods and humans who have not yet aroused the thought of the path, now all arouse the unsurpassed true and correct path. The wise Sariputra (舍利弗) asked the Buddha: 'What should this scripture be called?' The Buddha said: 'This is the essence of the Dharma, named the Immeasurable Gate Secret Dharani, also named Attaining the Path, Subduing Demons, and Obtaining All Wisdom. You should uphold it.' After the Buddha finished speaking these words, everyone joyfully accepted it.