T19n1012_佛說出生無量門持經
大正藏第 19 冊 No. 1012 佛說出生無量門持經
No. 1012 [Nos. 1009, 1011, 1013-1018]
佛說出生無量門持經
東晉天竺三藏佛陀跋陀羅譯
如是我聞。一時佛在毗舍離大林精舍重閣講堂。與大比丘眾四萬人俱。爾時世尊欲舍壽行。卻後三月當般涅槃。便告長老大目揵連。汝行遍告三千大千世界。聲聞比丘並緣覺道。及諸菩薩皆悉來會大林精舍重閣講堂。目連受教往須彌頂。入如意定以大音聲。遍告三千大千世界無不聞知。長老舍利弗作是念。我今亦當入如意定。普請依止閻浮提內諸比丘。皆悉來會大林精舍重閣講堂。作是念已即如其像。入於三昧遍請諸比丘。依止閻浮提者皆來集會。爾時大林精舍重閣講堂。有三百萬比丘眾會。於是世尊告現無癡菩薩文殊師利童子。離惡趣菩薩無憂冥菩薩。離蔭蓋菩薩寂諸境界菩薩。觀世音菩薩香象菩薩。無量辯菩薩彌勒菩薩。汝等善男子行詣十方恒河沙諸佛國土。遍告諸一生補處菩薩。不退轉菩薩得不起法忍菩薩信解菩薩。皆悉來集大林精舍重閣講堂。是諸菩薩即受教行。遍告十方恒沙佛土諸一生補處菩薩。及不退轉得不起法忍信解菩薩。皆來集會大林精舍重閣講堂。是時大林精舍重閣
【現代漢語翻譯】 現代漢語譯本： 佛說出生無量門持經
東晉天竺三藏佛陀跋陀羅譯
如是我聞。一時，佛在毗舍離（Vaishali，古印度城市）大林精舍重閣講堂。與四萬大比丘眾在一起。當時，世尊想要捨棄壽命，三個月后將入般涅槃（Parinirvana，佛教術語，指佛或阿羅漢去世）。於是告訴長老（Elder）大目犍連（Mahamaudgalyayana，佛陀十大弟子之一）:『你行走遍告三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙），所有聲聞（Sravaka，聽聞佛法而證悟者）比丘（Bhiksu，出家男子）以及緣覺道（Pratyekabuddha，不依師教而獨自悟道者），以及所有菩薩（Bodhisattva，立志成佛的修行者）都來大林精舍重閣講堂集會。』目連線受教誨，前往須彌山頂（Mount Sumeru，佛教宇宙觀中的聖山），進入如意定（如意三昧，一種禪定），以大音聲遍告三千大千世界，沒有聽不到的。長老舍利弗（Sariputra，佛陀十大弟子之一）心想：『我現在也應當進入如意定，普遍邀請閻浮提（Jambudvipa，佛教宇宙觀中人類居住的大陸）內的所有比丘，都來大林精舍重閣講堂集會。』這樣想后，就如他所想的那樣，進入三昧（Samadhi，禪定），普遍邀請所有居住在閻浮提的比丘前來集會。當時，大林精舍重閣講堂聚集了三百萬比丘眾。於是，世尊告訴現無癡菩薩（Hyannwuchi Bodhisattva），文殊師利童子（Manjusri，智慧的象徵），離惡趣菩薩（Li Equ Bodhisattva），無憂冥菩薩（Wuyouming Bodhisattva），離蔭蓋菩薩（Li Yinggai Bodhisattva），寂諸境界菩薩（Ji Zhu Jingjie Bodhisattva），觀世音菩薩（Avalokitesvara，慈悲的象徵），香象菩薩（Xiangxiang Bodhisattva），無量辯菩薩（Wuliangbian Bodhisattva），彌勒菩薩（Maitreya，未來佛）：『你們這些善男子，前往十方恒河沙數（Ganges river sands，形容極多）諸佛國土，普遍告知所有一生補處菩薩（Ekajatipratibaddha Bodhisattva，下一生將成佛的菩薩），不退轉菩薩（Avaivartika Bodhisattva，修行達到不退轉境界的菩薩），得不起法忍菩薩（Anutpattikadharmaksanti Bodhisattva，證悟無生法忍的菩薩），信解菩薩（Xinjie Bodhisattva，通過信仰和理解而修行的菩薩），都來大林精舍重閣講堂集會。』這些菩薩立即接受教誨，前往十方恒河沙數佛土，普遍告知所有一生補處菩薩，以及不退轉菩薩、得不起法忍菩薩、信解菩薩，都來大林精舍重閣講堂集會。當時，大林精舍重閣
【English Translation】 English version: The Sutra of Immeasurable Gate of Birth as Spoken by the Buddha
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty from India
Thus have I heard. At one time, the Buddha was in the great forest monastery in Vaishali (Vaishali, an ancient Indian city), in the lecture hall of the double-storied pavilion. He was with a gathering of forty thousand great Bhiksus (Bhiksu, ordained monks). At that time, the World Honored One intended to relinquish his life span and would enter Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat) in three months. He then told the Elder (Elder) Mahamaudgalyayana (Mahamaudgalyayana, one of the Buddha's ten great disciples): 'Go and proclaim throughout the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a cosmic system in Buddhist cosmology), that all Sravaka (Sravaka, those who attain enlightenment by hearing the Dharma) Bhiksus (Bhiksu, ordained men), as well as Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently without a teacher), and all Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas), should come to assemble at the lecture hall of the double-storied pavilion in the great forest monastery.' Maudgalyayana received the instruction and went to the summit of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), entered the Samadhi of Suchness (a type of meditation), and with a great voice proclaimed throughout the Trisahasra-Mahasahasra-Lokadhatu, so that none did not hear. The Elder Sariputra (Sariputra, one of the Buddha's ten great disciples) thought to himself: 'I should now also enter the Samadhi of Suchness and universally invite all Bhiksus within Jambudvipa (Jambudvipa, the continent where humans reside in Buddhist cosmology) to come to assemble at the lecture hall of the double-storied pavilion in the great forest monastery.' Having thought thus, he entered Samadhi (Samadhi, meditation) as he had intended, and universally invited all Bhiksus residing in Jambudvipa to come and gather. At that time, the lecture hall of the double-storied pavilion in the great forest monastery was filled with a gathering of three million Bhiksus. Thereupon, the World Honored One told the Bodhisattva Hyannwuchi (Hyannwuchi Bodhisattva), the youth Manjusri (Manjusri, symbol of wisdom), the Bodhisattva Li Equ (Li Equ Bodhisattva), the Bodhisattva Wuyouming (Wuyouming Bodhisattva), the Bodhisattva Li Yinggai (Li Yinggai Bodhisattva), the Bodhisattva Ji Zhu Jingjie (Ji Zhu Jingjie Bodhisattva), the Bodhisattva Avalokitesvara (Avalokitesvara, symbol of compassion), the Bodhisattva Xiangxiang (Xiangxiang Bodhisattva), the Bodhisattva Wuliangbian (Wuliangbian Bodhisattva), and the Bodhisattva Maitreya (Maitreya, the future Buddha): 'You good men, go to the Buddha lands in the ten directions as numerous as the sands of the Ganges River (Ganges river sands, used to describe a very large number), and universally inform all Ekajatipratibaddha Bodhisattvas (Ekajatipratibaddha Bodhisattva, Bodhisattvas who will become Buddhas in their next life), Avaivartika Bodhisattvas (Avaivartika Bodhisattva, Bodhisattvas who have reached the stage of non-retrogression in their practice), Anutpattikadharmaksanti Bodhisattvas (Anutpattikadharmaksanti Bodhisattva, Bodhisattvas who have attained the patience of non-origination of dharmas), and Xinjie Bodhisattvas (Xinjie Bodhisattva, Bodhisattvas who practice through faith and understanding), to come to assemble at the lecture hall of the double-storied pavilion in the great forest monastery.' These Bodhisattvas immediately received the instruction and went to the Buddha lands in the ten directions as numerous as the sands of the Ganges River, and universally informed all Ekajatipratibaddha Bodhisattvas, as well as Avaivartika Bodhisattvas, Anutpattikadharmaksanti Bodhisattvas, and Xinjie Bodhisattvas, to come to assemble at the lecture hall of the double-storied pavilion in the great forest monastery. At that time, the double-storied pavilion in the great forest monastery
講堂。有八十億百千一生補處菩薩。一億百千得不退轉。三十億菩薩得不起法忍。六十億菩薩得信解脫。是諸大士一時來會大林精舍重閣講堂。爾時尊者舍利弗。見諸菩薩大眾雲集。便作是念我當承佛威神敬問世尊。令諸菩薩得離疑網。疾成甚深無閡辯才。逮聞十方恒沙剎土。諸佛說法念持不忘。疾成無上正真之道為最正覺。又使菩薩得四無盡清凈法門。何等為四。一曰眾生凈。二曰法凈。三曰辯才凈。四曰佛土嚴凈。得四最勝和悅之法。何等為四。一曰身和悅。二曰口和悅。三曰意和悅。四曰方便和悅。疾成四種微妙持門。何等為四。一曰出生無量門持。二曰甚深法忍持。三曰善於眾生諸根持。四曰善於眾生因果持。尊者舍利弗思惟。是菩薩清凈無量慧地。欲令佛說。即以是義上問世尊。於是世尊贊舍利弗言。善哉善哉舍利弗。乃能為諸菩薩問如是義。汝舍利弗諦聽諦聽善思念之。我今當說菩薩所行疾成無上正真之道甚深功德。若舍利弗欲得一切智知一切法者。當學此門持當學此持句。所謂無句正句普句。成就樂說光明順道。善分別究竟分別。堅固所說堅固伊羅伊梨。伊羅悉帝旃貳。為履上跡不動寂靜。離諸怨敵熾然永滅。出生無垢清凈自性。巧說諸有者無所有無所著。善能降伏光明離垢。善自攝持果而大勇。得大
【現代漢語翻譯】 現代漢語譯本： 在講堂里，有八十億百千位一生補處菩薩（指下一世將成佛的菩薩）。有一億百千位菩薩得到不退轉（指修行達到一定程度，不會退轉到較低的境界）。三十億位菩薩得到不起法忍（指對佛法有深刻的理解和忍耐力，不會因外境而動搖）。六十億位菩薩得到信解脫（指通過信仰和理解而獲得解脫）。這些大菩薩們一時都聚集在大林精舍的重閣講堂。 這時，尊者舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）看到菩薩大眾雲集，便這樣想：『我應當憑藉佛的威神之力，恭敬地向世尊提問，使這些菩薩們能夠脫離疑惑的迷網，迅速成就甚深無礙的辯才，能夠聽聞十方恒河沙數世界的諸佛說法，念持不忘，迅速成就無上正真之道，成為最正覺（指達到最高的覺悟）。』又使菩薩得到四種無盡清凈的法門。哪四種呢？一是眾生凈，二是法凈，三是辯才凈，四是佛土嚴凈。得到四種最殊勝的和悅之法。哪四種呢？一是身和悅，二是口和悅，三是意和悅，四是方便和悅。迅速成就四種微妙的持門。哪四種呢？一是出生無量門持，二是甚深法忍持，三是善於眾生諸根持，四是善於眾生因果持。 尊者舍利弗思惟這些菩薩清凈無量的智慧境界，想要請佛宣說，就用這些意思向上稟問世尊。於是世尊讚歎舍利弗說：『好啊！好啊！舍利弗，你能夠爲了這些菩薩問這樣的問題。你，舍利弗，仔細聽，仔細聽，好好思考。我現在將要說菩薩所修行的能夠迅速成就無上正真之道的甚深功德。』如果舍利弗想要得到一切智（指佛的智慧），知道一切法，應當學習這個門持，應當學習這個持句，也就是無句、正句、普句。成就樂說、光明順道，善於分別、究竟分別，堅定所說，堅定伊羅伊梨（咒語），伊羅悉帝旃貳（咒語）。爲了履行上跡，不動寂靜，遠離各種怨敵，熾盛地永遠滅除。出生無垢清凈的自性，巧妙地說諸有者無所有、無所執著，善於降伏光明、遠離垢染，善於自我攝持，果敢而大勇，得到大...
【English Translation】 English version: In the lecture hall, there were eighty billion hundred thousand Bodhisattvas who were one lifetime away from Buddhahood (Eka-jati-pratibaddha Bodhisattvas). One hundred million Bodhisattvas had attained non-regression (avaivartika). Thirty billion Bodhisattvas had attained the forbearance of non-arising of phenomena (anutpattika-dharma-ksanti). Sixty billion Bodhisattvas had attained liberation through faith (sraddhadhimukta). These great beings gathered at the Great Forest Monastery's multi-storied lecture hall. At that time, the Venerable Sariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), seeing the assembly of Bodhisattvas, thought to himself: 'I should, relying on the Buddha's majestic power, respectfully ask the World-Honored One, so that these Bodhisattvas may be freed from the net of doubt, quickly attain profound and unimpeded eloquence, be able to hear the teachings of the Buddhas in the ten directions, in lands as numerous as the sands of the Ganges, remember them without forgetting, and quickly attain the unsurpassed, true, and correct path, becoming the most perfectly enlightened one (samyaksambuddha).' Furthermore, may the Bodhisattvas attain the four inexhaustible pure Dharma doors. What are the four? First, the purity of beings (sattva-parisuddhi); second, the purity of Dharma (dharma-parisuddhi); third, the purity of eloquence (pratibhana-parisuddhi); fourth, the purity of the Buddha-land (buddhaksetra-parisuddhi). May they attain the four most excellent and harmonious qualities. What are the four? First, harmoniousness of body (kaya-sammodaniya); second, harmoniousness of speech (vak-sammodaniya); third, harmoniousness of mind (citta-sammodaniya); fourth, harmoniousness of skillful means (upaya-sammodaniya). May they quickly attain the four subtle doors of retention (dharani). What are the four? First, the dharani of generating immeasurable doors; second, the dharani of profound forbearance of the Dharma; third, the dharani of being skilled in the faculties of beings; fourth, the dharani of being skilled in the causes and effects of beings. The Venerable Sariputra, contemplating these Bodhisattvas' pure and immeasurable wisdom grounds, desiring the Buddha to expound on them, then used these meanings to ask the World-Honored One. Thereupon, the World-Honored One praised Sariputra, saying: 'Excellent! Excellent! Sariputra, you are able to ask such questions for the sake of these Bodhisattvas. You, Sariputra, listen carefully, listen carefully, and contemplate well. I will now speak of the profound merits of the practices of Bodhisattvas that enable them to quickly attain the unsurpassed, true, and correct path.' If Sariputra wishes to attain all-knowing wisdom (sarvajna), to know all dharmas, he should study this door of retention, he should study this phrase of retention, namely, the phrase without phrase, the correct phrase, the universal phrase. Attaining joyful speech, the light that accords with the path, being skilled in distinguishing, ultimately distinguishing, firmly establishing what is said, firmly establishing Ira, Iri (mantras), Irasiti, Candri (mantras). In order to follow the traces of the past, unmoving and tranquil, far from all enemies, blazing and eternally extinguished. Giving rise to the stainless and pure self-nature, skillfully speaking of those who have existence as having nothing, without attachment, being skilled in subduing light, far from defilement, being skilled in self-restraint, courageous and greatly valiant, attaining great...
名稱動無動。以正動難堅固善住。安隱游無閡著開諸法門。隨順所應強而有勢。精進勇猛得方便力。大光普照明曜無垢。意解平等普無不入。事無不逝。此善妙持諸佛所住。如是舍利弗行持菩薩。于數無數不以分別亦無所得。于諸斷法增進功德。而無所作亦無不作。不見諸法有合有離。有起有滅。亦無去來現在之知。亦不知法有力無力。修行唸佛不念相好。不念種性亦不念眷屬。不戒不定不慧。不解亦無解脫度知見念。無住無得不盡煩惱。不以知無不知。不言說法不凈眾生。不我故非彼故。不法不律不威儀。無清凈不念身不念意。無涅槃究竟。亦不念過去當來今現在。不因己不因他。於一切法行無受者。舍利弗是名執受一切諸法隨順唸佛。名為一切諸法所入無畏持門微妙句義。一切所欲皆悉周備。名為隨順一道三昧。亦名一切善本。不由他得種性相好。因自法生。名為正覺度諸魔事。舍利弗是為菩薩出生無量門持。其有聞是持者。皆于阿耨多羅三藐三菩提得不退轉。所以者何從是持。究竟一切諸佛功德。悉能分別一切眾生之所行處。得無所得故。名出生無量門持。爾時世尊而說偈言。
法空無疑惑 為道不放逸 法性無忘想 是行疲得持 是經如所說 彼持無有盡 從是生妙智 疾成無上道 若
【現代漢語翻譯】 現代漢語譯本：名稱動與不動。以正直的行動難以動搖，穩固安住。安穩遊歷，沒有障礙執著，開啟各種法門。順應所應，強大而有力量。精進勇猛，獲得方便之力。大光明普遍照耀，明亮無垢。意念理解平等，普遍無所不入。事情沒有不逝去的。這善妙的持法是諸佛所安住的。像這樣，舍利弗（Śāriputra，佛陀十大弟子之一）行持菩薩道，對於無數的數量不加以分別，也沒有任何所得。對於各種斷除之法，增進功德，而無所作為，也無所不為。不見諸法有聚合有分離，有生起有滅亡。也沒有過去、未來、現在的知見。也不知道法有力無力。修行唸佛，不念相好，不念種性，也不念眷屬。不戒、不定、不慧。不解，也沒有解脫度知見念。無住無得，不盡煩惱。不以知無知，不言說法，不凈眾生。不因為我，所以不是因為彼。不法、不律、不威儀。沒有清凈，不念身，不念意。沒有涅槃究竟。也不念過去、當來、今現在。不因自己，不因他人。對於一切法，行無受者。舍利弗（Śāriputra），這叫做執受一切諸法，隨順唸佛，叫做一切諸法所入的無畏持門微妙句義。一切所欲都完全具備。叫做隨順一道三昧（Samādhi，禪定）。也叫做一切善本。不由他人得到種性相好，因自法而生。叫做正覺，度脫各種魔事。舍利弗（Śāriputra），這是菩薩出生無量門持。如果有人聽聞這個持法，都能在阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）上得到不退轉。為什麼呢？因為從這個持法，究竟一切諸佛的功德，完全能夠分別一切眾生的所行之處，得到無所得，所以叫做出生無量門持。當時世尊說了偈語： 法空沒有疑惑，爲了道不放逸。 法性沒有忘想，這樣修行疲勞才能得到持法。 這部經就像所說的，它的持法沒有窮盡。 從這裡產生妙智，迅速成就無上道。 English version: Name, moving and unmoving. With righteous action, it is difficult to shake, firmly abiding. Traveling peacefully, without obstacles or attachments, opening all Dharma doors. Following what is appropriate, strong and powerful. Diligent and courageous, gaining the power of skillful means. Great light universally illuminates, bright and without defilement. The mind understands equally, universally penetrating all. Things do not fail to pass away. This excellent upholding is where all Buddhas abide. Thus, Śāriputra (one of the ten great disciples of the Buddha) practices the Bodhisattva path, without distinguishing countless numbers, nor gaining anything. Regarding all methods of cessation, increasing merit, without acting, yet not not acting. Not seeing that phenomena have union or separation, arising or ceasing. Nor having knowledge of past, future, or present. Nor knowing whether the Dharma has power or not. Cultivating mindfulness of the Buddha, not mindful of physical characteristics, not mindful of lineage, nor mindful of family. Not precepts, not concentration, not wisdom. Not understanding, nor having liberation, knowledge, views, or thoughts. Without dwelling, without gaining, not exhausting afflictions. Not with knowing or not knowing, not speaking the Dharma, not purifying beings. Not because of self, therefore not because of other. Not Dharma, not discipline, not demeanor. Without purity, not mindful of body, not mindful of mind. Without ultimate Nirvana (extinction). Nor mindful of past, future, or present. Not because of oneself, not because of others. Regarding all phenomena, acting without a receiver. Śāriputra, this is called upholding all phenomena, following mindfulness of the Buddha, called the fearless upholding door of subtle meaning entered by all phenomena. All desires are completely fulfilled. Called following the one path Samādhi (meditative absorption). Also called the root of all good. Not obtained from others through lineage or physical characteristics, but born from one's own Dharma. Called Right Enlightenment, liberating from all demonic affairs. Śāriputra, this is the Bodhisattva's birth from the immeasurable door of upholding. If anyone hears this upholding, they will all attain non-retrogression in Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Why? Because from this upholding, ultimately all the merits of all Buddhas, completely able to distinguish the actions of all beings, gaining no-gain, therefore called the birth from the immeasurable door of upholding. At that time, the World Honored One spoke in verse: The Dharma is empty without doubt, for the sake of the path, do not be negligent. The nature of the Dharma is without forgetfulness, thus practicing, fatigue can be upheld. This Sutra is as it is said, its upholding is without end. From here arises wonderful wisdom, quickly accomplishing the unsurpassed path.
【English Translation】 Name, moving and unmoving. With righteous action, it is difficult to shake, firmly abiding. Traveling peacefully, without obstacles or attachments, opening all Dharma doors. Following what is appropriate, strong and powerful. Diligent and courageous, gaining the power of skillful means. Great light universally illuminates, bright and without defilement. The mind understands equally, universally penetrating all. Things do not fail to pass away. This excellent upholding is where all Buddhas abide. Thus, Śāriputra (one of the ten great disciples of the Buddha) practices the Bodhisattva path, without distinguishing countless numbers, nor gaining anything. Regarding all methods of cessation, increasing merit, without acting, yet not not acting. Not seeing that phenomena have union or separation, arising or ceasing. Nor having knowledge of past, future, or present. Nor knowing whether the Dharma has power or not. Cultivating mindfulness of the Buddha, not mindful of physical characteristics, not mindful of lineage, nor mindful of family. Not precepts, not concentration, not wisdom. Not understanding, nor having liberation, knowledge, views, or thoughts. Without dwelling, without gaining, not exhausting afflictions. Not with knowing or not knowing, not speaking the Dharma, not purifying beings. Not because of self, therefore not because of other. Not Dharma, not discipline, not demeanor. Without purity, not mindful of body, not mindful of mind. Without ultimate Nirvana (extinction). Nor mindful of past, future, or present. Not because of oneself, not because of others. Regarding all phenomena, acting without a receiver. Śāriputra, this is called upholding all phenomena, following mindfulness of the Buddha, called the fearless upholding door of subtle meaning entered by all phenomena. All desires are completely fulfilled. Called following the one path Samādhi (meditative absorption). Also called the root of all good. Not obtained from others through lineage or physical characteristics, but born from one's own Dharma. Called Right Enlightenment, liberating from all demonic affairs. Śāriputra, this is the Bodhisattva's birth from the immeasurable door of upholding. If anyone hears this upholding, they will all attain non-retrogression in Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Why? Because from this upholding, ultimately all the merits of all Buddhas, completely able to distinguish the actions of all beings, gaining no-gain, therefore called the birth from the immeasurable door of upholding. At that time, the World Honored One spoke in verse: The Dharma is empty without doubt, for the sake of the path, do not be negligent. The nature of the Dharma is without forgetfulness, thus practicing, fatigue can be upheld. This Sutra is as it is said, its upholding is without end. From here arises wonderful wisdom, quickly accomplishing the unsurpassed path.
得此持者 菩薩無所畏 十方佛說法 如所說悉聞 一切能受持 義味悉具足 日生無量光 持生智如是 乃至無上法 微妙諸持門 一切從是句 當善護此經 正使一切人 窮劫思難問 悉能決定疑 其智不可盡 近無上道坐 為真法王子 持法者親厚 常念斯經故 眾生所敬重 十方佛護念 名稱遍十方 執持此經故 八十億諸佛 臨終悉能見 一切皆授手 接此持經者 若於億千劫 造諸不善業 一月可以除 當受誦此經 菩薩所興福 億劫來積聚 善誦此持經 一月等於彼 念力精進力 三昧勝妙持 悉皆現在前 疾成最正覺 三界眾生類 一切悉為魔 不能令中斷 修習是經者 從彼誠諦說 從彼究竟法 從彼得成道 逮得一切智 昔聞是持故 定光授我決 恒沙等諸佛 即時悉能現 欲聞十方佛 所說悉能解 當專習此持 一切疾得成 莊嚴佛國土 清凈眾成就 光相及種性 當從是經得 得除心放逸 七日專思念 八十億諸佛 俱來授此經 不思思所思 亦不思無思 此思亦無思 從是疾得成 尊崇是經教 于道莫疑惑 譬如大海中 不應疑無
寶 欲安諸天人 一切愿不難 此為道心生 但當正意行
複次舍利弗。菩薩成就四法。疾得是持。何等為四。厭離愛慾。不生疾心。於一切眾生施一切有。晝夜求法心不懈惓。爾時世尊而說偈言。
厭離於色慾 魔界地獄緣 放逸造眾惡 惡令墮惡道 於他不起妒 不為于名稱 愍愛視眾生 尊貴色端嚴 眾生起怨諍 皆以貪為本 是故當舍愛 愛舍成妙持 晝夜常樂法 推異推道求 專精求道者 疾得成妙持
又舍利弗。菩薩復有四法。成就疾得是持。何等為四。閑居寂志。得深法忍。不求利養。一切內外盡施無遺。是為四。爾時世尊而說偈言。
閑居寂志佛所譽 自守空靜不輕彼 常樂修習深法忍 如救頭然不放逸 不求名譽及利養 因斯造諸諂曲行 處處知足如飛鳥 節身損己修仁行 快哉得佛教 出家受具戒 舍家離眾苦 遵修于佛教 若不得佛教 出家是戒利 信戒施聞慧 皆悉不成就 此過離佛遠 是故舍貪利
又舍利弗。菩薩復有四法。成就疾得是持。何等為四。一曰八字是義隨義悉入其中。八字者波羅婆迦阇陀賒叉。波者第一義。一切諸法無我悉來入門。羅者相好無相。如如來身入於法性
。婆者愚癡之法及智慧法。隨順入義。迦者業行果報及非業行報。皆悉究竟隨順入義。阇者生緣老死皆悉隨入不生不滅。陀者一切諸持悉隨入空無相無愿。賒者一切諸持皆隨順入。叉者盡一切諸法悉入于如是。如是八字是義悉入其中。二曰善書此經執持不捨。三曰半月半月誦習此經。四曰帝當供給供養持此經者。爾時世尊而說偈言。
當思八字義 善書持此經 半月次來誦 勸發行持者 一切十方恒沙國 無量諸佛在其前 得坐道場妙相滿 當勤修習此持行
複次舍利弗。菩薩學此持者得四功德利。何等為四。一者十方諸佛所念。二者離諸魔事。三者惡罪業障疾得清凈。四者無礙斷辯才皆悉成就。是為四。爾時世尊而說偈言。
諸佛常護念 眾魔不得便 罪業障悉除 得妙無量持
佛告舍利弗。乃昔過去無數劫時。有佛世尊號寶首焰王如來應供等正覺明行成善逝世間解無上士調御丈夫天人師佛世尊。舍利弗彼寶首焰王如來臨滅度時。有轉輪王名曰持光明。王四天下快得自在。王有太子名無念德道。其初生時形如十六歲童子。從彼世尊得聞此持。聞此持已專精求學。經七千歲不為睡眠之所蔭蓋。七千歲中未曾起身愛。未曾念王事。又七千歲中身不猗臥端坐正受。於是即見九十
【現代漢語翻譯】 現代漢語譯本：婆（Po）：愚癡之法及智慧法，都隨順地進入其義理之中。迦（Jia）：業行果報及非業行果報，都完全究竟地隨順進入其義理之中。阇（She）：生緣、老死，都隨順地進入不生不滅的境界。陀（Tuo）：一切諸持（Dharani，總持），都隨順地進入空、無相、無愿的境界。賒（She）：一切諸持，都隨順地進入其中。叉（Cha）：一切諸法都進入于如是（Tathata，真如）。這八個字的意思都包含在其中。第二是善於書寫此經，執持不捨。第三是每月兩次誦習此經。第四是應當供給供養持此經的人。這時，世尊說了偈語： 『應當思量這八個字的意義，/ 善於書寫並執持此經，/ 每月兩次按時誦讀，/ 勸導他人發起修行此持（Dharani）之心。 一切十方如恒河沙數般的國土，/ 無量諸佛都在他的面前，/ 得到坐在道場的機會，具足微妙的相好，/ 應當勤奮修習此持（Dharani）之行。』 再次，舍利弗（Sariputra），菩薩學習此持（Dharani）能獲得四種功德利益。哪四種呢？一是十方諸佛所憶念。二是遠離各種魔事。三是惡罪業障迅速得到清凈。四是無礙的辯才都能成就。這就是四種。這時，世尊說了偈語： 『諸佛常常護念，/ 各種魔事不能得逞，/ 罪業障礙全部消除，/ 得到微妙無量的總持（Dharani）。』 佛告訴舍利弗（Sariputra）：過去無數劫時，有佛世尊，名號為寶首焰王如來（Ratnasikhin Dipankara Tathagata），應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。舍利弗（Sariputra），這位寶首焰王如來（Ratnasikhin Dipankara Tathagata）臨近涅槃時，有一位轉輪王，名叫持光明，統治四天下，快速獲得自在。這位國王有一位太子，名叫無念德道。他初生時，形貌如同十六歲的童子。他從那位世尊那裡聽聞了此持（Dharani）。聽聞此持（Dharani）后，專心精進地求學。經過七千年，不被睡眠所困擾。七千年裡，未曾起身貪愛。未曾想念王事。又經過七千年，身體不依靠臥倒，端坐正受。於是就見到了九十
【English Translation】 English version: Po: The Dharma of ignorance and the Dharma of wisdom both accord with and enter into its meaning. Jia: Karmic actions and their retributions, as well as non-karmic retributions, all completely and ultimately accord with and enter into its meaning. She: Birth, conditions, aging, and death all accord with and enter into the state of non-birth and non-extinction. Tuo: All Dharanis (總持) accord with and enter into emptiness, signlessness, and wishlessness. She: All Dharanis accord with and enter into it. Cha: All Dharmas enter into Thusness (Tathata, 真如). The meaning of these eight syllables is contained within them. Second, one should be good at writing this Sutra, holding it and not abandoning it. Third, one should recite and study this Sutra twice a month. Fourth, one should provide offerings and support to those who uphold this Sutra. At that time, the World Honored One spoke in verse: 'One should contemplate the meaning of these eight syllables, / Be good at writing and upholding this Sutra, / Recite it twice a month regularly, / Encourage others to generate the mind to uphold it. In all the lands as numerous as the sands of the Ganges in the ten directions, / Countless Buddhas are before him, / He obtains the opportunity to sit in the Bodhi-mandala, fully endowed with wonderful marks, / One should diligently cultivate this Dharani practice.' Furthermore, Sariputra (舍利弗), a Bodhisattva who learns this Dharani obtains four meritorious benefits. What are the four? First, he is remembered by the Buddhas of the ten directions. Second, he is free from all demonic affairs. Third, his evil karmic obstacles are quickly purified. Fourth, unobstructed eloquence is completely accomplished. These are the four. At that time, the World Honored One spoke in verse: 'The Buddhas constantly protect and remember him, / All demons cannot take advantage, / All karmic obstacles are eliminated, / He obtains wonderful and immeasurable Dharani.' The Buddha told Sariputra (舍利弗): 'In the past, countless kalpas ago, there was a Buddha World Honored One named Ratnasikhin Dipankara Tathagata (寶首焰王如來), worthy of offerings, of right and complete enlightenment, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, taming hero, teacher of gods and humans, Buddha, World Honored One. Sariputra (舍利弗), when that Ratnasikhin Dipankara Tathagata (寶首焰王如來) was approaching Nirvana, there was a Chakravartin King named Holding Light, who ruled the four continents and quickly obtained freedom. The king had a prince named Non-Thought Virtue Path. When he was first born, his form was like that of a sixteen-year-old boy. He heard this Dharani from that World Honored One. After hearing this Dharani, he single-mindedly and diligently sought to learn it. After seven thousand years, he was not covered by sleep. In seven thousand years, he never arose with craving. He never thought of royal affairs. After another seven thousand years, his body did not rely on lying down, but he sat upright in correct samadhi. Thereupon, he saw ninety'
億那由他諸佛。從其聞法皆能受持。便出家學道。九萬歲中以是無量門出生之持廣為人說。於一生中成就八十億那由他人。立阿耨多羅三藐三菩提心。勸進教化令不退轉。彼時眾中有長者子名曰月幢。得聞是持至心隨喜。彼以隨喜善根因緣故。常得親近九十億佛。得最上持得最上處無量辯才。復於三劫親近諸佛。三劫末時月幢得佛號燈光如來應供等正覺。彼時王子無念德道者。今西方無量壽佛是。舍利弗我亦與賢劫諸菩薩。曾聞此持聞已隨喜。以此隨喜善根因緣。除卻四十萬劫生死之罪。又得親近九十億佛。是故舍利弗若菩薩摩訶薩。欲得疾成阿耨多羅三藐三菩提者。於此妙持當勤隨喜。隨喜功德。乃至菩薩不退轉地作大因緣。況復書持受誦如說修行。一切人民莫能思量稱說其福。爾時世尊而說偈言。
聞經心隨喜 書持敬諷誦 天人莫能計 福報之限量 生生常見佛 信向不回動 體解深法要 疾覺無上道 三昧不退減 三明總持門 財色常見佛 乃至無上道 憶念過去世 長者子聞持 即見九十億 那由他諸佛 所求如其愿 得成無上道 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 比書持此經 終不得為比
【現代漢語翻譯】 現代漢語譯本 億那由他（Ekayuta-nayuta，極大的數字單位）諸佛，從他們那裡聽聞佛法后都能接受並奉持，便出家修道。在九萬年中，以這無量法門出生之總持，廣為人宣說。於一生中成就八十億那由他人，立下阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），勸導教化他們令不退轉。當時，大眾中有一位長者之子，名叫月幢（Yuèchuáng），聽聞此總持后至心隨喜。他以隨喜的善根因緣，常得親近九十億佛，得到最上總持，得到最上處無量辯才。又於三劫（Kalpa，極長的時間單位）中親近諸佛。三劫末時，月幢得佛號燈光如來應供等正覺。當時的王子無念德道者，就是現在西方的無量壽佛（Amitābha）。舍利弗（Śāriputra），我也與賢劫（Bhadrakalpa）諸菩薩，曾聽聞此總持，聽聞后隨喜。以此隨喜的善根因緣，除卻四十萬劫生死之罪，又得親近九十億佛。是故舍利弗，若菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），想要快速成就阿耨多羅三藐三菩提，對於此妙總持，應當勤奮隨喜。隨喜的功德，乃至菩薩不退轉地，都是作大因緣。更何況書寫、受持、讀誦、如所說修行，一切人民都不能思量稱說其福德。 爾時，世尊（Bhagavan，佛）而說偈言： 『聞經心隨喜，書持敬諷誦， 天人莫能計，福報之**。 生生常見佛，信向不回動， 體解深法要，疾覺無上道。 三昧（Samādhi，禪定）不退減，三明（Trividyā）總持門， 財色常見佛，乃至無上道。 憶念過去世，長者子聞持， 即見九十億，那由他諸佛。 所求如其愿，得成無上道， 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（Ganges river sands-ksetra，如恒河沙數佛剎），積寶以佈施， 比書持此經，終不得為比。』
【English Translation】 English version Billions of Buddhas, after hearing the Dharma from them, were able to receive and uphold it, and then renounced their homes to practice the Way. For ninety thousand years, they widely proclaimed this Dharani (Dhāraṇī, a type of mantra or mnemonic device) born from immeasurable Dharma doors. In one lifetime, they helped eighty billion nayutas (Ekayuta-nayuta, extremely large number unit) of people achieve enlightenment, establish the Bodhicitta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), and encouraged and taught them to remain steadfast and not regress. At that time, among the assembly was a son of a wealthy man named Yuèchuáng, who, upon hearing this Dharani, rejoiced with all his heart. Because of the merit and conditions of this rejoicing, he was constantly able to be near ninety billion Buddhas, obtain the supreme Dharani, and gain immeasurable eloquence in the highest realms. Furthermore, for three kalpas (Kalpa, extremely long time unit), he was close to all the Buddhas. At the end of the three kalpas, Yuèchuáng attained Buddhahood and was named Dēngguāng Tathagata, Arhat, Samyak-sambuddha (Tathagata, Arhat, Samyak-sambuddha, Thus Come One, Worthy One, Perfectly Enlightened One). The prince Wúniàn Dédao at that time is now Amitābha (Amitābha, Infinite Light Buddha) in the Western Pure Land. Śāriputra (Śāriputra, one of the Buddha's chief disciples), I also, along with the Bodhisattvas of this Bhadrakalpa (Bhadrakalpa, the current fortunate eon), once heard this Dharani and rejoiced upon hearing it. Because of the merit and conditions of this rejoicing, we eliminated the sins of birth and death for forty hundred thousand kalpas and were able to be near ninety billion Buddhas. Therefore, Śāriputra, if a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) wishes to quickly attain Anuttara-samyak-sambodhi, they should diligently rejoice in this wonderful Dharani. The merit of rejoicing, even up to the stage of non-retrogression for a Bodhisattva, creates great causes and conditions. How much more so if one writes, upholds, recites, and practices as instructed! All people cannot fathom or describe the blessings. At that time, the Bhagavan (Bhagavan, World Honored One) spoke in verse: 『Hearing the sutra, the heart rejoices, writing, upholding, reverently reciting, Gods and humans cannot calculate, the blessings of **. Life after life, always seeing the Buddha, faith and devotion unwavering, Embodying and understanding the profound Dharma, quickly awakening to the unsurpassed Way. Samadhi (Samādhi, meditative absorption) does not diminish, the door of the Three Vidyas (Trividyā, three kinds of knowledge) and Dharani, Wealth and beauty, always seeing the Buddha, even to the unsurpassed Way. Recalling past lives, the wealthy man's son heard the Dharani, Immediately seeing ninety billion, nayutas of Buddhas. What is sought is as desired, attaining the unsurpassed Way, If one wishes to quickly become a Buddha, the power of the Way subdues all demons, Wishing to fulfill the hundred blessings, practicing this is not difficult. Like filling Ganges river sands-ksetras (Ganges river sands-ksetra, Buddha-fields as numerous as the sands of the Ganges) with accumulated treasures for almsgiving, Compared to writing and upholding this sutra, it can never be compared.』
又舍利弗菩薩行此持者。有八大鬼是雪山之神。共護視之。其名曰勇健神強力神。自在神雄猛神。知行神難勝神。鳩摩羅神善臂神。是為八。彼欲令諸神來者。當澡浴其身凈其衣服。正色經行慈念眾生。思是法要如其憶念。彼諸神等尋現在前。復有八菩薩生欲行天。亦常護念。何等為八。照明十方天子離欲行天子。慧光天子如日天子。真諦天子愿滿天子。星王天子知行天子。是為八。是等菩薩常來護念。令彼專精疾得妙持。行是持者真實為本。而常恭敬當念知恩。學深法忍等觀無生無滅之法。平等持戒自護兼彼。說是法時三十二恒河沙等菩薩尋得是持。不退轉于阿耨多羅三藐三菩提。六十萬人得不起法忍。三萬二千天與人。皆發無上正真道意。是時三千大千世界六種震動。天雨眾華普遍世界。天發伎樂不鼓自鳴。是時舍利弗白佛言。世尊當何名此經。佛告舍利弗。此經之要名出生無量門持。亦名一生補處道行。亦名成道降魔得一切智。當奉持之。說是法時尊者舍利弗。及諸十方來會菩薩。並諸眾會天與人乾闥婆阿修羅等。聞佛所說皆大歡喜。
佛說出生無量門持經
【現代漢語翻譯】 現代漢語譯本： 再者，舍利弗，菩薩修行此陀羅尼時，有八大鬼神，他們是雪山之神，共同守護著他。他們的名字是：勇健神（擁有勇氣和力量的神），強力神（擁有強大力量的神），自在神（擁有自在的神），雄猛神（雄壯威猛的神），知行神（知行合一的神），難勝神（難以戰勝的神），鳩摩羅神（童神），善臂神（擁有美好手臂的神）。這是八位鬼神。如果修行者希望這些神前來，應當沐浴身體，清潔衣服，端正儀容，經行時心懷慈悲，思念眾生，並如理憶念此陀羅尼法要。這些神等就會立刻出現。還有八位生於欲界的菩薩天人，也常常護念修行者。這八位是：照明十方天子（照亮十方的天人），離欲行天子（遠離慾望的天人），慧光天子（擁有智慧光芒的天人），如日天子（如同太陽般光輝的天人），真諦天子（追求真理的天人），愿滿天子（願望圓滿的天人），星王天子（星辰之王天人），知行天子（知行合一的天人）。這是八位菩薩。這些菩薩常常前來護念，使修行者能夠專心精進，迅速獲得此妙陀羅尼。修行此陀羅尼者，以真實為根本，並且常常恭敬，應當銘記恩德。學習甚深的法忍，平等看待無生無滅之法，平等持戒，既保護自己也保護他人。當佛陀宣說此法時，有三十二恒河沙數那麼多的菩薩，立刻獲得了此陀羅尼，並且在阿耨多羅三藐三菩提（無上正等正覺）上永不退轉。六十萬人獲得了不起法忍（對佛法真理不動搖的忍耐力）。三萬二千天人和人類，都發起了無上正真道意（追求無上菩提的心）。這時，三千大千世界發生了六種震動，天空中降下各種鮮花，遍佈整個世界，天空中發出美妙的音樂，無需敲擊自然鳴響。 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛陀說：『世尊，這部經應當叫什麼名字呢？』佛陀告訴舍利弗：『這部經的要義名為《出生無量門持》（能生出無量法門的陀羅尼），也名為《一生補處道行》（一生就能達到補處菩薩果位的修行），也名為《成道降魔得一切智》（成就佛道，降伏魔障，獲得一切智慧）。應當奉持這部經。』當佛陀宣說此法時，尊者舍利弗，以及從十方前來的菩薩們，還有所有的聽眾，包括天人、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）等等，聽聞佛陀所說，都非常歡喜。
《佛說出生無量門持經》
【English Translation】 English version: Furthermore, Shariputra, when a Bodhisattva practices this Dharani, there are eight great Yaksha spirits, who are gods of the Snow Mountains, who together protect and watch over him. Their names are: Valiant God (god of courage and strength), Powerful God (god of great power), Independent God (god of independence), Heroic God (heroic and fierce god), Knowing-Acting God (god of knowledge and action), Invincible God (difficult to defeat god), Kumara God (child god), Good-Armed God (god with beautiful arms). These are the eight. If the practitioner wishes these gods to come, he should bathe his body, clean his clothes, straighten his appearance, walk with compassion for all beings, and contemplate this Dharani's essential meaning as he remembers it. These gods will immediately appear. There are also eight Bodhisattva Devas born in the Desire Realm, who also constantly protect and remember him. Who are the eight? Illuminating the Ten Directions Deva, Detached-from-Desire Practice Deva, Wisdom-Light Deva, Sun-like Deva, Truth Deva, Wish-Fulfilling Deva, Star-King Deva, Knowing-Acting Deva. These are the eight. These Bodhisattvas constantly come to protect and remember him, enabling the practitioner to be focused and diligent, and quickly obtain this wonderful Dharani. One who practices this Dharani takes truth as the foundation, and is always respectful, mindful of gratitude. He studies profound Dharma-patience, views the Dharma of non-arising and non-ceasing equally, upholds precepts equally, protecting both himself and others. When the Buddha spoke this Dharma, thirty-two Ganges-sand-count of Bodhisattvas immediately obtained this Dharani, and never retreated from Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). Six hundred thousand people obtained the Dharma-patience of non-arising (unwavering endurance towards the truth of Dharma). Thirty-two thousand Devas and humans all aroused the unsurpassed, true, and correct mind of enlightenment (the mind to pursue unsurpassed Bodhi). At this time, the three thousand great thousand worlds shook in six ways, the heavens rained down various flowers, covering the entire world, and heavenly music played without being struck. At this time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One, what should this Sutra be called?' The Buddha told Shariputra: 'The essence of this Sutra is named 'Dharani of Emerging Limitless Doors' (Dharani that can generate limitless Dharma doors), it is also named 'One-Life-to-Buddhahood Practice' (practice that can achieve the position of a Bodhisattva in one lifetime), and it is also named 'Achieving the Path, Subduing Demons, and Obtaining All-Knowing Wisdom' (achieving Buddhahood, subduing demonic obstacles, and obtaining all wisdom). You should uphold this Sutra.' When the Buddha spoke this Dharma, Venerable Shariputra, and the Bodhisattvas who came from the ten directions, and all the listeners, including Devas, Gandharvas (heavenly musicians), Asuras (a type of warlike god), etc., hearing what the Buddha said, were all very happy.
The Sutra Spoken by the Buddha on the Dharani of Emerging Limitless Doors