T19n1013_阿難陀目佉尼呵離陀經
大正藏第 19 冊 No. 1013 阿難陀目佉尼呵離陀經
No. 1013 [Nos. 1009, 1011, 1012, 1014-1018]
阿難陀目佉尼呵離陀經
宋天竺三藏求那跋陀羅譯
聞如是。一時佛游于惟舍梨大黎樹間。有精舍名交路莊挍。與摩呵比丘僧三十萬人俱。時佛欲放軀命。自期三月當般泥洹。爾時佛告賢者摩目㤎蘭。令到三千大千國土。盡呼其中聲聞辟支佛種。及發摩訶衍者皆使來會。摩目㤎蘭則時受教。稽首佛足作禮而去。自以功德便一舉足蹈須彌山頂。承佛威神即坐思惟。我當作何三昧。令三千世界聞我請音。應時三昧尋如所念。十方一切遍聞其聲。時有百萬比丘來會精舍。賢者舍利弗復發念言。我亦當三昧知閻浮利內比丘。所在遠近令聚。則如所念應時皆集。及知處所。時有四十萬比丘來會精舍。
佛復告不現相菩薩。儒首菩薩。棄諸勤苦菩薩。出一切憂冥菩薩。除一切蓋菩薩。一切尊自在菩薩。其音廣聞遍見普安菩薩。眾香手菩薩。一語報萬億音菩薩。慈氏菩薩等。汝行到十方如恒沙等諸佛國土。盡呼其中發菩薩意。已得阿惟越致及未得者。已得無所從生法忍及未得者。皆令來會交路精舍。十菩薩等各受佛教稽首而去。遍
【現代漢語翻譯】 現代漢語譯本 聞如是（如是：像這樣）。一時，佛陀在惟舍離（Vaisali）的大黎樹（Mahali tree）林間游化，那裡有一座名為交路莊挍（Jaluka）的精舍。當時與佛陀同行的有摩訶（maha，大）比丘僧三十萬人。這時，佛陀想要捨棄色身壽命，預定三個月后將般泥洹（Parinirvana，入滅）。 當時，佛陀告訴賢者摩目㤎蘭（Maudgalyayana，目犍連），讓他前往三千大千國土，召集其中所有的聲聞（sravaka，弟子）、辟支佛（Pratyekabuddha，緣覺）以及發摩訶衍（Mahayana，大乘）心的人都來集會。摩目㤎蘭立刻接受教令，向佛陀稽首作禮后離去。他憑藉自己的功德，一步就踏上了須彌山（Sumeru）頂。承蒙佛陀的威神力加持，他開始思惟：我應當入何種三昧（samadhi，禪定），才能讓三千世界都聽到我的邀請之聲？應時，他進入瞭如他所想的三昧，十方一切都聽到了他的聲音。當時，有百萬比丘前來精舍集會。賢者舍利弗（Sariputra）也發念說：我也應當入三昧，知曉閻浮利（Jambudvipa，南贍部洲）內所有比丘的所在遠近，讓他們聚集起來。結果如他所念，應時所有比丘都聚集起來，並且知曉了他們的處所。當時，有四十萬比丘前來精舍集會。 佛陀又告訴不現相菩薩、儒首菩薩、棄諸勤苦菩薩、出一切憂冥菩薩、除一切蓋菩薩、一切尊自在菩薩、其音廣聞遍見普安菩薩、眾香手菩薩、一語報萬億音菩薩、慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）等：你們前往十方如恒河沙數般的諸佛國土，召集其中所有發菩薩意（bodhicitta，菩提心）的人，包括已得阿惟越致（avaivartika，不退轉）和未得者，已得無所從生法忍（anutpattika-dharma-ksanti，無生法忍）和未得者，都讓他們來交路精舍集會。這十位菩薩等各自接受佛陀的教令，稽首而去，遍...
【English Translation】 English version Thus have I heard. At one time, the Buddha was wandering in the Great Mahali tree forest in Vaisali (Vaisali), where there was a monastery named Jaluka (Jaluka). At that time, the Buddha was accompanied by 300,000 Maha (maha, great) Bhikshus (bhiksu, monks). At this time, the Buddha wanted to relinquish his physical life and predicted that he would enter Parinirvana (Parinirvana, complete nirvana) in three months. At that time, the Buddha told the wise Maudgalyayana (Maudgalyayana), instructing him to go to the three thousand great thousand worlds and summon all the Sravakas (sravaka, disciples), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas), and those who have generated the Mahayana (Mahayana, Great Vehicle) mind to come to the assembly. Maudgalyayana immediately accepted the teaching, bowed to the Buddha's feet, and departed. Relying on his own merits, he stepped onto the summit of Mount Sumeru (Sumeru) in one stride. Receiving the Buddha's majestic spiritual power, he began to contemplate: What kind of Samadhi (samadhi, concentration) should I enter so that the three thousand worlds can hear my invitation? Instantly, he entered the Samadhi as he had thought, and all in the ten directions heard his voice. At that time, a million Bhikshus came to the monastery for the assembly. The wise Sariputra (Sariputra) also thought: I should also enter Samadhi to know the location and distance of all the Bhikshus within Jambudvipa (Jambudvipa, the southern continent), and gather them together. As he thought, all the Bhikshus gathered instantly, and he knew their locations. At that time, 400,000 Bhikshus came to the monastery for the assembly. The Buddha then told the Bodhisattva Who Does Not Appear in Form, the Bodhisattva Ru Shou, the Bodhisattva Who Abandons All Diligence and Suffering, the Bodhisattva Who Emerges from All Sorrow and Darkness, the Bodhisattva Who Removes All Coverings, the Bodhisattva Who is All Honored and Self-Sufficient, the Bodhisattva Whose Voice is Widely Heard and Seen and Universally Pacifying, the Bodhisattva of Fragrant Hands, the Bodhisattva Who Responds to Ten Trillion Sounds with One Word, Maitreya Bodhisattva (Maitreya Bodhisattva) and others: Go to the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, and summon all those who have generated the Bodhicitta (bodhicitta, mind of enlightenment), including those who have attained Avaivartika (avaivartika, non-retrogression) and those who have not, those who have attained Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, forbearance of the unproduced dharmas) and those who have not, and have them come to the Jaluka monastery for the assembly. These ten Bodhisattvas each accepted the Buddha's teaching, bowed, and departed, spreading...
到十方恒沙國土。爾時八十億百千一生補處菩薩來會。億百千阿惟越致菩薩來會。三十億得無所從生法忍菩薩來會。六十億凈意解脫菩薩來會。初發大意及應法住者不可計數。悉皆一類持佛威神。各從十方飛來到此。為佛作禮都會共坐。
時舍利弗見菩薩眾。品第差異所住不同。而一等類俱飛來會。即驚怖言將佛功德神力所致。用何等故來會如是。舍利弗即起正衣服。為佛作禮長跪叉手。白佛言我所疑怪今欲問佛。使會菩薩令得直信。聞佛所說各得其所。恒沙等佛所說經法。當令一切皆平等。聞及得清凈。令無數人種種所問皆能報答。行何法住常不失意。疾得無上平等之道最正覺乎。佛言善哉善哉舍利弗。乃為諸菩薩摩訶薩故。欲聞其義快如是乎。佛言諦聽善持斯言。吾為汝深加解說。令一切聞疾得無上平等之道最正覺。佛語舍利弗是菩薩等已得應此陀鄰尼卷。為已照明諸法悉為一切諸法作導。所以者何用開一切人故。
佛告舍利弗。菩薩有四事行用得是法。何等為四。一者身所行常謹敕。二者口所言常至誠。三者意所念常柔順。四者善權方便救護一切。是為四事用得是法。
佛告舍利弗。菩薩復有四事得不可盡空身慧。何等為四。一者以清凈住。燒諸勤苦解散疑垢。度脫一切世間人民。二者以清
【現代漢語翻譯】 現代漢語譯本：到達十方如恒河沙數般多的國土。當時，有八十億百千位一生補處菩薩（將在下一世成佛的菩薩）前來集會，億百千位阿惟越致菩薩（不退轉菩薩）前來集會，三十億位獲得無所從生法忍菩薩（證悟諸法本無生滅的菩薩）前來集會，六十億位凈意解脫菩薩（心意清凈，獲得解脫的菩薩）前來集會。還有無數初發大乘菩提心及安住于佛法者，他們都同樣憑藉佛的威神之力，各自從十方飛來此處，向佛作禮，共同坐下。
當時，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，品位次第各有差異，所處境界也各不相同，卻都一樣地飛來集會，心中驚異，心想這一定是佛的功德和神力所致。他們是因何緣故前來集會呢？舍利弗於是整理好衣著，向佛作禮，長跪合掌，對佛說：『我心中有所疑惑，現在想請問佛，以便讓與會的菩薩們能夠獲得真實的信心，聽聞佛的教誨后各有所得。對於如恒河沙數般多的佛所說的經法，應當讓一切眾生都能平等地聽聞並獲得清凈。讓無數人在種種疑問中都能得到解答。奉行什麼法才能常不迷失本心，迅速證得無上平等之道，成就最正覺悟呢？』佛說：『好啊，好啊，舍利弗！你爲了諸位菩薩摩訶薩（ महानसत्व， महानसत्त्व， महानसत्त्व，偉大的菩薩）的緣故，想要聽聞其中的道理，真是太好了！』佛說：『仔細聽好，好好記住這些話。我將為你深入地解釋，讓一切聽聞者都能迅速證得無上平等之道，成就最正覺悟。』佛告訴舍利弗，這些菩薩等已經得到了這部《陀鄰尼卷》（धरण，總持，能總攝憶持佛法），已經照亮了諸法，並且為一切諸法作引導。之所以如此，是爲了開啟一切眾生的智慧。』
佛告訴舍利弗：『菩薩有四種行為，可以得到這部經法。是哪四種呢？一是身所行常謹慎，二是口所言常至誠，三是意所念常柔順，四是善巧方便救護一切眾生。這就是得到這部經法的四種行為。』
佛告訴舍利弗：『菩薩還有四種行為，可以得到不可窮盡的空身智慧。是哪四種呢？一是以清凈的住處，焚燒各種勤苦，解散疑慮和污垢，度脫一切世間人民。二是憑藉清凈的……』
【English Translation】 English version: Reaching lands as numerous as the sands of the Ganges in the ten directions. At that time, eighty billion hundred thousand Bodhisattvas awaiting their final rebirth (those who will become Buddhas in their next life) came to the assembly. A billion hundred thousand Avaivartika Bodhisattvas (non-regressing Bodhisattvas) came to the assembly. Thirty billion Bodhisattvas who have attained the Dharma-kṣānti of non-origination (Bodhisattvas who have realized that all dharmas are without origination or cessation) came to the assembly. Sixty billion Bodhisattvas liberated by pure intention (Bodhisattvas with pure minds who have attained liberation) came to the assembly. Countless individuals who had initially aroused the great aspiration and those abiding in the Dharma also came. All of them, through the majestic power of the Buddha, flew from the ten directions to this place, paid homage to the Buddha, and sat together.
At that time, Śāriputra (one of the ten great disciples of Śākyamuni Buddha, known for his wisdom), seeing the assembly of Bodhisattvas, with their varying ranks and different abodes, yet all flying to the assembly in the same manner, was astonished. He thought, 'This must be due to the merit and divine power of the Buddha. What is the reason for them coming to the assembly in this way?' Śāriputra then adjusted his robes, paid homage to the Buddha, knelt with his palms joined, and said to the Buddha, 'I have doubts and now wish to ask the Buddha, so that the Bodhisattvas in the assembly may gain true faith, and each may attain what is appropriate upon hearing the Buddha's teachings. Regarding the sutras spoken by Buddhas as numerous as the sands of the Ganges, may all beings be able to hear them equally and attain purity. May countless people be able to answer all kinds of questions. By practicing what Dharma can one always remain mindful and quickly attain the unsurpassed, equal path, and achieve the most perfect enlightenment?' The Buddha said, 'Excellent, excellent, Śāriputra! For the sake of the Bodhisattva-Mahāsattvas (महासत्व, महानसत्त्व, महानसत्त्व, great beings), you wish to hear the meaning of this. How wonderful!' The Buddha said, 'Listen carefully and remember these words well. I will explain them to you in depth, so that all who hear may quickly attain the unsurpassed, equal path, and achieve the most perfect enlightenment.' The Buddha told Śāriputra, 'These Bodhisattvas have already obtained this Dharani Scroll (धरण, retention, the ability to retain and remember the Buddha's teachings), have illuminated all dharmas, and are guiding all dharmas. The reason for this is to awaken the wisdom of all beings.'
The Buddha told Śāriputra, 'Bodhisattvas can obtain this Dharma through four practices. What are the four? First, always be cautious in bodily actions. Second, always be sincere in speech. Third, always be gentle in thoughts. Fourth, skillfully and expediently protect all beings. These are the four practices for obtaining this Dharma.'
The Buddha told Śāriputra, 'Bodhisattvas also have four practices to attain inexhaustible wisdom of the empty body. What are the four? First, by abiding in purity, burn away all diligence and suffering, dispel doubts and defilements, and liberate all people in the world. Second, by means of purity...'
凈住持諸經法導利一切。三者以清凈住持所作功德饒益一切。四者凈諸國土過度一切使得佛法。是為四事空身凈住慧不可盡。
佛告舍利弗。菩薩復有四事。持陀鄰尼目佉。用入生死令疾逮得。何等為四。一者陀鄰尼目佉因世名色使疾得凈法。二者陀鄰尼目佉入于忍辱。三者陀鄰尼目佉悉入一切思想之根。四者陀鄰尼目佉入一切所為善惡之法。使疾逮得。是為四事。疾逮得此陀鄰尼目佉也。
佛告舍利弗。菩薩疾欲逮。得阿難陀目佉尼呵離陀鄰尼。當先學曉四十八名。何等為四十八。
無為 不為 普門 精勤 寂滅 照光 順教 常念 所念 妙御 妙句 有心 無意 心無所心 解脫 行者 無動 他余 無脫 無生 無垢行 嚴凈 名聞 有無 無礙 調定 長光明 作合會 甚勇 大勇 嗟嘆句 不可動 不動 等動 次堅 諦住 無礙行 普尊 精勤行 須彌 住疏 堅強力 得強力 大光明 長照明 至一切護 無斷 無有總持門
現在佛所說如是神咒四十八名。
佛告舍利弗。菩薩當念陀鄰尼。如是若脫法若不脫法。不作是念亦不知亦不了。于其中不有所增亦無所減。亦不見脫亦不見不脫。亦不見起亦不見滅。亦不見當來過去今現在。亦不見來亦不見去。亦不求佛亦不
【現代漢語翻譯】 現代漢語譯本： 以清凈的居所來主持諸經的法義，引導利益一切眾生。以清凈的居所主持所作的功德，饒益一切眾生。清凈一切國土，超越一切境界，使得佛法廣佈。這就是四件事，空性的身體，清凈的居所，智慧不可窮盡。
佛告訴舍利弗（Śāriputra）：菩薩又有四件事，持有陀鄰尼目佉（dhāraṇī-mukha，總持之門），用來進入生死輪迴，令其迅速證得。是哪四件事呢？一是陀鄰尼目佉，因世間的名色（nāma-rūpa，精神和物質）而迅速獲得清凈之法。二是陀鄰尼目佉，進入忍辱（kṣānti）的境界。三是陀鄰尼目佉，完全進入一切思想的根源。四是陀鄰尼目佉，進入一切所作的善惡之法，使其迅速證得。這就是四件事，迅速證得此陀鄰尼目佉。
佛告訴舍利弗：菩薩想要迅速證得阿難陀目佉尼呵離陀鄰尼（Ānanda-mukha-nirhāra-dhāraṇī），應當首先學習通曉四十八個名稱。是哪四十八個呢？
無為（asaṃskṛta），不為（akaraṇa），普門（sarvadvāra），精勤（vyāyāma），寂滅（śānta），照光（ālokakara），順教（anuvartana），常念（nitya-smṛti），所念（smṛta），妙御（susaṃyata），妙句（subhāṣita），有心（sacitta），無意（acetana），心無所心（cittaṃ na cittaṃ），解脫（vimokṣa），行者（caraka），無動（acala），他余（anya），無脫（avimokṣa），無生（anutpāda），無垢行（vimala-cāra），嚴凈（alaṃkṛta），名聞（yaśasvin），有無（astitva-nāstitva），無礙（apratihata），調定（damatha），長光明（dīrgha-ālokakara），作合會（saṃghāta-kara），甚勇（mahāvīra），大勇（paramavīra），嗟嘆句（udāna-pada），不可動（adurjaya），不動（kampita），等動（sama-kampita），次堅（anupūrva-dṛḍha），諦住（satya-sthita），無礙行（apratihata-gati），普尊（sarva-satkṛta），精勤行（vyāyāma-cāra），須彌（Sumeru），住疏（sthita-virala），堅強力（dṛḍha-bala），得強力（prāpta-bala），大光明（mahā-ālokakara），長照明（dīrgha-ālokakara），至一切護（sarva-paritrāṇa-gata），無斷（avicchinna），無有總持門（na santi dhāraṇī-mukhāni）。
現在佛所說的是這樣的神咒四十八個名稱。
佛告訴舍利弗：菩薩應當唸誦陀鄰尼，無論是解脫之法還是不解脫之法，都不作這樣的念頭，也不知曉，也不瞭解。在其中沒有增加，也沒有減少。也不見解脫，也不見不解脫。也不見生起，也不見滅去。也不見當來、過去、現在。也不見來，也不見去。也不求佛，也不……
English version: To uphold the Dharma of all sutras with a pure dwelling, guiding and benefiting all beings. To benefit all beings with the merits made by upholding a pure dwelling. To purify all lands, transcend all realms, and enable the widespread dissemination of the Buddha's Dharma. These are the four things: an empty body, a pure dwelling, and inexhaustible wisdom.
The Buddha told Śāriputra: 'A Bodhisattva also has four things: holding the dhāraṇī-mukha (the gate of total retention), using it to enter the cycle of birth and death, enabling them to quickly attain it. What are the four things? First, the dhāraṇī-mukha, through the worldly nāma-rūpa (name and form), quickly obtains the pure Dharma. Second, the dhāraṇī-mukha, enters the state of kṣānti (patience). Third, the dhāraṇī-mukha, completely enters the root of all thoughts. Fourth, the dhāraṇī-mukha, enters all actions of good and evil, enabling them to quickly attain it. These are the four things, quickly attaining this dhāraṇī-mukha.'
The Buddha told Śāriputra: 'If a Bodhisattva wishes to quickly attain the Ānanda-mukha-nirhāra-dhāraṇī, they should first learn and understand the forty-eight names. What are the forty-eight?'
Asaṃskṛta (unconditioned), akaraṇa (non-doing), sarvadvāra (all-doors), vyāyāma (effort), śānta (peaceful), ālokakara (light-maker), anuvartana (following the teachings), nitya-smṛti (constant mindfulness), smṛta (mindful), susaṃyata (well-controlled), subhāṣita (well-spoken), sacitta (with mind), acetana (without intention), cittaṃ na cittaṃ (mind is not mind), vimokṣa (liberation), caraka (wanderer), acala (immovable), anya (other), avimokṣa (non-liberation), anutpāda (non-arising), vimala-cāra (pure conduct), alaṃkṛta (adorned), yaśasvin (famous), astitva-nāstitva (existence-nonexistence), apratihata (unobstructed), damatha (taming), dīrgha-ālokakara (long light-maker), saṃghāta-kara (aggregate-maker), mahāvīra (great hero), paramavīra (supreme hero), udāna-pada (utterance-phrase), adurjaya (unconquerable), kampita (shaken), sama-kampita (equally shaken), anupūrva-dṛḍha (gradually firm), satya-sthita (truthfully abiding), apratihata-gati (unobstructed-gait), sarva-satkṛta (all-honored), vyāyāma-cāra (effort-conduct), Sumeru (Mount Sumeru), sthita-virala (abiding-sparse), dṛḍha-bala (firm-strength), prāpta-bala (obtained-strength), mahā-ālokakara (great light-maker), dīrgha-ālokakara (long light-maker), sarva-paritrāṇa-gata (gone-to-all-protection), avicchinna (uninterrupted), na santi dhāraṇī-mukhāni (there are no dhāraṇī-gates).
These are the forty-eight names of the divine mantra spoken by the Buddhas of the present.
The Buddha told Śāriputra: 'A Bodhisattva should recite the dhāraṇī, whether it is the Dharma of liberation or the Dharma of non-liberation, they should not have such thoughts, nor know, nor understand. Within it, there is no increase, nor is there decrease. They do not see liberation, nor do they see non-liberation. They do not see arising, nor do they see ceasing. They do not see the future, the past, or the present. They do not see coming, nor do they see going. They do not seek the Buddha, nor do they...'
【English Translation】 English version: To uphold the Dharma of all sutras with a pure dwelling, guiding and benefiting all beings. To benefit all beings with the merits made by upholding a pure dwelling. To purify all lands, transcend all realms, and enable the widespread dissemination of the Buddha's Dharma. These are the four things: an empty body, a pure dwelling, and inexhaustible wisdom.
The Buddha told Śāriputra (Śāriputra): 'A Bodhisattva also has four things: holding the dhāraṇī-mukha (dhāraṇī-mukha, the gate of total retention), using it to enter the cycle of birth and death, enabling them to quickly attain it. What are the four things? First, the dhāraṇī-mukha, through the worldly nāma-rūpa (nāma-rūpa, name and form), quickly obtains the pure Dharma. Second, the dhāraṇī-mukha, enters the state of kṣānti (kṣānti, patience). Third, the dhāraṇī-mukha, completely enters the root of all thoughts. Fourth, the dhāraṇī-mukha, enters all actions of good and evil, enabling them to quickly attain it. These are the four things, quickly attaining this dhāraṇī-mukha.'
The Buddha told Śāriputra: 'If a Bodhisattva wishes to quickly attain the Ānanda-mukha-nirhāra-dhāraṇī (Ānanda-mukha-nirhāra-dhāraṇī), they should first learn and understand the forty-eight names. What are the forty-eight?'
Asaṃskṛta (asaṃskṛta, unconditioned), akaraṇa (akaraṇa, non-doing), sarvadvāra (sarvadvāra, all-doors), vyāyāma (vyāyāma, effort), śānta (śānta, peaceful), ālokakara (ālokakara, light-maker), anuvartana (anuvartana, following the teachings), nitya-smṛti (nitya-smṛti, constant mindfulness), smṛta (smṛta, mindful), susaṃyata (susaṃyata, well-controlled), subhāṣita (subhāṣita, well-spoken), sacitta (sacitta, with mind), acetana (acetana, without intention), cittaṃ na cittaṃ (cittaṃ na cittaṃ, mind is not mind), vimokṣa (vimokṣa, liberation), caraka (caraka, wanderer), acala (acala, immovable), anya (anya, other), avimokṣa (avimokṣa, non-liberation), anutpāda (anutpāda, non-arising), vimala-cāra (vimala-cāra, pure conduct), alaṃkṛta (alaṃkṛta, adorned), yaśasvin (yaśasvin, famous), astitva-nāstitva (astitva-nāstitva, existence-nonexistence), apratihata (apratihata, unobstructed), damatha (damatha, taming), dīrgha-ālokakara (dīrgha-ālokakara, long light-maker), saṃghāta-kara (saṃghāta-kara, aggregate-maker), mahāvīra (mahāvīra, great hero), paramavīra (paramavīra, supreme hero), udāna-pada (udāna-pada, utterance-phrase), adurjaya (adurjaya, unconquerable), kampita (kampita, shaken), sama-kampita (sama-kampita, equally shaken), anupūrva-dṛḍha (anupūrva-dṛḍha, gradually firm), satya-sthita (satya-sthita, truthfully abiding), apratihata-gati (apratihata-gati, unobstructed-gait), sarva-satkṛta (sarva-satkṛta, all-honored), vyāyāma-cāra (vyāyāma-cāra, effort-conduct), Sumeru (Sumeru, Mount Sumeru), sthita-virala (sthita-virala, abiding-sparse), dṛḍha-bala (dṛḍha-bala, firm-strength), prāpta-bala (prāpta-bala, obtained-strength), mahā-ālokakara (mahā-ālokakara, great light-maker), dīrgha-ālokakara (dīrgha-ālokakara, long light-maker), sarva-paritrāṇa-gata (sarva-paritrāṇa-gata, gone-to-all-protection), avicchinna (avicchinna, uninterrupted), na santi dhāraṇī-mukhāni (na santi dhāraṇī-mukhāni, there are no dhāraṇī-gates).
These are the forty-eight names of the divine mantra spoken by the Buddhas of the present.
The Buddha told Śāriputra: 'A Bodhisattva should recite the dhāraṇī, whether it is the Dharma of liberation or the Dharma of non-liberation, they should not have such thoughts, nor know, nor understand. Within it, there is no increase, nor is there decrease. They do not see liberation, nor do they see non-liberation. They do not see arising, nor do they see ceasing. They do not see the future, the past, or the present. They do not see coming, nor do they see going. They do not seek the Buddha, nor do they...'
轉意。亦不相好亦不種好。亦不眷屬亦不有戒。亦不三昧亦不智慧。亦不解脫亦不見解脫慧。亦不坐行亦無所得。亦不垢除亦不慧亦不無慧。亦不教授亦不凈一切。亦不有我亦不有人。亦不有為法亦不精進。亦不行亦不清凈。亦不身亦不心亦不口。亦不當來亦不過去亦不今現在。亦不自為身亦不為他人身。如是舍利弗。是法名一切法中無上最法。亦撿斂諸法亦入一切法中。是名爲念諸佛法。是陀鄰尼名法之猛略聚一切法。是名明解章品凈一切人滿足諸愿令得。名聞覺意三昧。是名悉自成本功德。是名法種積藏發諸意根。令甚尊重相好嚴莊無能動者。若天魔來亦不能壞。無能奪者無能近者。如是舍利弗其有菩薩。聞是阿難陀目佉尼呵離陀鄰尼。為已得阿惟越致及無上平等之道。何以故於是諸佛所行。皆以具足為一切作行。破壞五道生老病死及諸疑結使。疾得陀鄰尼。佛爾時說偈言。
莫作念言法空 莫輕言得不得 直信法莫中疑 則疾得陀鄰尼 恐為是空所縛 分別空得佛疾 是要慧無涯底 速逮近陀鄰尼 菩薩持陀鄰尼 為總攝諸法則 聞十方佛道教 及智慧皆悉得 了尼呵陀鄰尼 譬如日大光明 受諸佛名決法 凈受持得法解 此目呵陀鄰尼 諸所有現在前 于諸法最為
上 悉等護世間人 令十方人非人 一劫中問慧義 應悉為解所疑 其劫竟智不盡 若受信于經道 精進持中正法 近一生補其處 即得為法王子 若持是陀鄰尼 則為哀一切人 名聲遍閻浮利 為世尊所稱譽 其有持是經者 臨壽終皆悉見 八十億拘利佛 申手授生尊處 有學是陀鄰尼 千億萬劫數中 所作罪惡邪冥 一月中皆滅盡 若菩薩作福地 萬億劫不懈倦 不如學陀鄰尼 一月中得停等 具受說陀鄰尼 悉得諸三昧慧 已得意不復轉 當得佛有國土 有供養是經者 使三界作魔行 欲嬈亂壞其意 終不能動搖是 一切空得曉了 用是生無數佛 如是語無有異 陀鄰尼不可盡 於是處聞是事 提和竭授我決 如恒沙數等佛 于其時便悉見 諦奉持是經卷 一切愿皆疾得 入諸佛國土法 隨所宜能化度 常清凈諸佛國 于眾僧無瑕穢 問名深幽妙法 是經卷悉能知 于淫泆皆已無 于思惟有七覺 八十憶諸佛等 陀鄰尼悉持與 常止心莫念非 不當念慎莫念 如是念莫不念 后得德不可量 常當了是經事 慎莫令有狐疑 如人行入大海 終不言寶難得 受福德天人樂 如
是事終不遠 亦當疾逮得佛 以是故念莫離
佛告舍利弗。菩薩有四事行疾逮陀鄰尼法。何等為四。一者遠離世間愛慾。二者不說他人長短人亦不得其便。三者有所求索不逆人意。無所愛惜與后不悔。四者晝夜精進常志求諸法。是為四事。舍利弗菩薩行是。疾逮陀鄰尼。佛爾時說偈言。
遠眾惡離色慾 作罪行墮地獄 無三毒災不生 捐所愛得是經 不嫉妒於他人 不自欺其親族 常等心於一切 于身體大端正 常捐棄身所樂 於世間無瞋諍 不與人共從事 便逮近陀鄰尼 于晨夜常精學 于外道無所冀 常作是求上法 陀鄰尼自然現
佛告舍利弗。菩薩有四事行。疾逮得是陀鄰尼。何等為四。一者獨在空閑處。二者住深法忍。三者若有饋遺者不以喜。四者不愛惜軀命何況財寶。是為四事。舍利弗菩薩行是。逮得陀鄰尼。佛爾時說偈言。
在空閑念正法 不輕慢於他人 生死熾如載火 得人身當作行 常持意在深忍 于財費足而已 坐宗室起等意 不偏厚其種性 但供養佛與法 住善力越世難 即毀形下鬚髮 便得德入微妙 當知空及世事 以是故棄所有 愚行者貪財利 無戒忍及智慧
佛告舍利弗。菩薩復有四事行
【現代漢語翻譯】 現代漢語譯本： 事情的終結不會遙遠， 也應當迅速地證得佛果， 因此，心念不要離開（正道）。
佛陀告訴舍利弗（Śāriputra，智慧第一的弟子）：菩薩有四種行為，能迅速獲得陀鄰尼（Dhāraṇī，總持、憶持不忘的法門）。是哪四種呢？一是遠離世間的愛慾。二是不說他人的長處或短處，別人也無法找到他的把柄。三是對別人的求索不違逆其意，不吝惜財物，給予之後不後悔。四是晝夜精進，常立志尋求諸法。這就是四種行為。舍利弗，菩薩奉行這些，就能迅速獲得陀鄰尼。佛陀當時說了偈語：
遠離眾多罪惡，脫離**（原文如此，可能指惡友或惡行）， 作惡行的人會墮入地獄。 沒有貪嗔癡三毒的災害就不會產生， 捨棄所愛之物就能得到這部經。 不嫉妒他人， 不欺騙自己的親族。 常以平等心對待一切眾生， 身體端正莊嚴。 常捨棄自身所喜好的， 在世間沒有嗔恨和爭鬥。 不與他人共同從事（非法）之事， 就能迅速接近陀鄰尼。 于早晚經常精進學習， 對外道沒有期望。 常以此來尋求至上的佛法， 陀鄰尼自然顯現。
佛陀告訴舍利弗：菩薩有四種行為，能迅速獲得這個陀鄰尼。是哪四種呢？一是獨自在空閑的地方。二是安住于甚深的法忍之中。三是如果有人饋贈禮物，不因此而歡喜。四是不愛惜自己的身軀性命，更何況是財物。這就是四種行為。舍利弗，菩薩奉行這些，就能獲得陀鄰尼。佛陀當時說了偈語：
在空閑處憶念正法， 不輕慢他人。 生死之火熾盛如燃燒的柴火， 得到人身應當修行。 常保持心意在甚深的法忍之中， 對於財物花費足夠就好。 安坐于宗室，生起平等之心， 不偏袒自己的種姓。 只供養佛和佛法， 安住于善的力量，超越世間的災難。 立即剃除鬚髮， 便能獲得功德，進入微妙之境。 應當了知空性以及世間諸事， 因此捨棄所有。 愚癡的人貪圖財利， 沒有戒律、忍辱和智慧。
佛陀告訴舍利弗：菩薩還有四種行為……
【English Translation】 English version: The end of the matter is not far away, And one should quickly attain Buddhahood, Therefore, let the mind not stray (from the right path).
The Buddha told Śāriputra (the disciple foremost in wisdom): 'Bodhisattvas have four practices by which they quickly attain Dhāraṇī (a mnemonic device, a method of retaining teachings). What are these four? First, to stay away from worldly love and desire. Second, not to speak of others' strengths or weaknesses, so that others cannot find fault with them. Third, not to go against the wishes of those who seek something from them, not to be stingy with possessions, and not to regret giving them away. Fourth, to be diligent day and night, constantly aspiring to seek all dharmas. These are the four practices. Śāriputra, bodhisattvas who practice these quickly attain Dhāraṇī.' The Buddha then spoke in verse:
'Stay away from many evils, depart from ** (the original text is unclear, possibly referring to bad friends or bad deeds), Those who commit evil deeds will fall into hell. If there are no calamities of the three poisons of greed, hatred, and delusion, they will not arise, Giving up what is loved will lead to obtaining this scripture. Do not be jealous of others, Do not deceive your own relatives. Always treat all beings with an equal mind, With a body that is upright and dignified. Always give up what the body enjoys, In the world, there is no anger or strife. Do not engage in (illegal) activities with others, Then one can quickly approach Dhāraṇī. In the morning and evening, constantly study diligently, Have no expectations from external paths. Always seek the supreme Dharma in this way, Dhāraṇī will naturally appear.'
The Buddha told Śāriputra: 'Bodhisattvas have four practices by which they quickly attain this Dhāraṇī. What are these four? First, to be alone in a quiet place. Second, to abide in deep forbearance of the Dharma. Third, not to rejoice if someone offers gifts. Fourth, not to cherish one's own body and life, let alone wealth and treasures. These are the four practices. Śāriputra, bodhisattvas who practice these attain Dhāraṇī.' The Buddha then spoke in verse:
'In a quiet place, contemplate the right Dharma, Do not be arrogant towards others. The fire of birth and death is blazing like burning firewood, Having obtained a human body, one should practice. Always keep the mind in deep forbearance of the Dharma, For wealth, spending enough is sufficient. Sitting in the ancestral hall, give rise to an equal mind, Do not be partial to one's own lineage. Only make offerings to the Buddha and the Dharma, Abiding in the power of goodness, transcend worldly difficulties. Immediately shave off the beard and hair, Then one can obtain merit and enter the realm of subtlety. One should know emptiness and worldly affairs, Therefore, abandon all possessions. Foolish people are greedy for wealth and profit, Without precepts, patience, and wisdom.'
The Buddha told Śāriputra: 'Bodhisattvas also have four practices...'
。得是陀鄰尼。何等為四。一者有八品字。開入智慧解黠中。何等為八。一名為波。以一切著法使入空法中。二名為羅。如來若現相好不現相好。以身入諸法中。三名為婆。若癡法若黠法。使入解慧法中。四名為迦。知諸殃罪所能使入功德福中。五名為阇。知生老病死即於是入無色中。六名為陀。視諸地世間皆空不驚怪入無愿中。七名為舍。休息諸法使入清涼法中。八名為叉。知一切法空是為八。復有四事。一者常思念八品字。二者若書是經當諦書之。三者若持是經當諦持之。作是諦持讀至十五日。四者當如法行念八品字。是為四事。舍利弗菩薩應用是行。疾得陀鄰尼。佛爾時說偈言。
常當念八品字 書持卷諦奉行 十五日讀莫離 勸一切求佛道 要當學開化人 得智慧疾近佛 悉遍見十方佛 皆為現在前立
佛告舍利弗。菩薩復有四事。念陀鄰尼得法利。何等為四。一者常為十方諸世尊所念。二者所作為魔不能壞其意。三者宿命諸罪皆為消盡。四者初不斷至誠之說。諸所問皆能發遣。是為四事。舍利弗菩薩得陀鄰尼法利。佛爾時說偈言。
為諸佛常所念 魔不能得其便 所作罪即消滅 為一切解所疑
佛告舍利弗。過去久遠世所經劫。無央數。復倍無數長遠不可極不可
【現代漢語翻譯】 現代漢語譯本： 得到這種陀鄰尼（Dharani，總持、真言）。什麼是四種呢？第一種是有八品字，開啟進入智慧理解之中。什麼是八品字呢？第一個字名為『波』，用一切執著之法使其進入空法之中。第二個字名為『羅』，如來若顯現相好或不顯現相好，以自身進入諸法之中。第三個字名為『婆』，無論是愚癡之法還是聰慧之法，使其進入解脫智慧之法中。第四個字名為『迦』，知曉各種災殃罪過，使其進入功德福報之中。第五個字名為『阇』，知曉生老病死，即於此進入無色界中。第六個字名為『陀』，視一切地世間皆空，不驚慌怪異，進入無愿之中。第七個字名為『舍』，休息各種法，使其進入清涼之法中。第八個字名為『叉』，知曉一切法空。這就是八品字。還有四件事：一是常常思念八品字；二是如果書寫這部經，應當認真書寫；三是如果持誦這部經，應當認真持誦，這樣認真持誦讀到十五日；四是應當如法修行，唸誦八品字。這就是四件事。舍利弗（Sariputra，智慧第一的佛陀弟子），菩薩應用這種修行，迅速得到陀鄰尼。佛陀當時說了偈語： 『常常應當唸誦八品字，書寫持誦經卷認真奉行，十五日誦讀不離，勸一切人求佛道，一定要學習開化他人，得智慧迅速接近佛，全部普遍見到十方佛，都為現在眼前站立。』 佛陀告訴舍利弗，菩薩還有四件事，唸誦陀鄰尼得到法益。什麼是四件事呢？一是常常為十方諸世尊所憶念；二是所作所為，魔不能破壞他的意志；三是宿世的各種罪業都消滅乾淨；四是最初不斷絕至誠的說法，各種問題都能解答。這就是四件事。舍利弗，菩薩得到陀鄰尼的法益。佛陀當時說了偈語： 『為諸佛常常所憶念，魔不能得其方便，所作罪業即刻消滅，為一切人解答疑惑。』 佛陀告訴舍利弗，過去久遠世所經歷的劫數，無數，又加倍無數，長遠不可窮盡，不可...
【English Translation】 English version: One obtains this Dharani (陀鄰尼, a type of mantra or incantation). What are the four aspects? The first is having eight '品' (categories or types) of letters, opening into wisdom and understanding. What are these eight '品' of letters? The first is named '波' (pa), using all attachments to make them enter into the emptiness of phenomena. The second is named '羅' (ra), whether the Tathagata (如來, 'Thus-gone one', an epithet of the Buddha) manifests auspicious marks or does not manifest auspicious marks, entering into all phenomena with the body. The third is named '婆' (bha), whether it is ignorant phenomena or wise phenomena, making them enter into the liberation of wisdom. The fourth is named '迦' (ka), knowing all calamities and sins, making them enter into merit and blessings. The fifth is named '阇' (ja), knowing birth, old age, sickness, and death, immediately entering into the realm of no-form. The sixth is named '陀' (da), viewing all lands and worlds as empty, without surprise or strangeness, entering into non-desire. The seventh is named '舍' (sha), resting all phenomena, making them enter into the coolness of the Dharma. The eighth is named '叉' (ksa), knowing that all phenomena are empty. These are the eight '品'. There are also four practices: first, constantly contemplate these eight '品' of letters; second, if writing this sutra, write it attentively; third, if upholding this sutra, uphold it attentively, and read it attentively until the fifteenth day; fourth, practice according to the Dharma, reciting these eight '品' of letters. These are the four practices. Sariputra (舍利弗, one of the Buddha's chief disciples, known for his wisdom), Bodhisattvas should apply these practices to quickly obtain Dharani. The Buddha then spoke in verse: 『Constantly contemplate the eight '品' of letters, write and uphold the sutra diligently, read it without ceasing for fifteen days, encourage all to seek the Buddha's path, be sure to learn to enlighten others, obtain wisdom and quickly approach the Buddha, see all the Buddhas in the ten directions, all standing before you.』 The Buddha told Sariputra, 'Bodhisattvas also have four benefits from reciting Dharani. What are the four? First, they are constantly remembered by all the World Honored Ones in the ten directions; second, whatever they do, demons cannot destroy their will; third, all the sins of past lives are completely extinguished; fourth, they never cease to speak with sincerity, and they can answer all questions. These are the four benefits. Sariputra, Bodhisattvas obtain these benefits from Dharani.' The Buddha then spoke in verse: 『Constantly remembered by all the Buddhas, demons cannot find an opportunity, the sins committed are immediately extinguished, answering all doubts for everyone.』 The Buddha told Sariputra, 'In the distant past, the eons that have passed are countless, and multiplied by countless more, infinitely long and immeasurable...'
復計劫。爾時世有佛號寶具足有德行王如來。過四道不受平等覺安定於天上。天下號天中天。其佛為一切說法無能過者。臨般泥洹時有遮迦越王名曰陀樓。主四天下。其子字無念。名聞具足年十六歲。是時太子行到佛所聞彼佛說陀鄰尼經。聞已歡喜即得是經。得已諷學常念奉持。精進不睡脅不在席七千歲。不念愛慾七千歲。不念財寶七千歲。不問他事七千歲。常獨一處止意不傾動七千歲。爾時皆聞九十九億不可計佛說智慧法。聞已便棄國捐王。行作沙門九萬九千歲。奉行阿難陀目佉尼呵離陀鄰尼。復為一切說。在一世中教化世間人民。令八十億萬那術人。皆使發阿耨多羅三藐三菩提心。逮得阿惟越致。時復有長者子名月英。于大眾中聞是陀鄰尼。聞已勸助持。是勸助福德到九十萬億佛剎。供養諸佛成立功德。于爾所佛國皆得諸陀鄰尼。即逮得一生補處。作飛行菩薩。佛語諸菩薩。於是三劫中供養爾所佛。過三劫已當逮得無上平等之道最正覺。爾時長者子月英者。即提和竭佛是也。王陀樓子無念名聞具足者。即阿彌陀佛是也。佛告舍利弗。我于颰陀羅劫中。與諸菩薩說陀鄰尼。其聞是經有代歡喜。用勸一切者。其所施作以勸助福。超越四十萬劫。不復更勤苦。后當得道自恣其意。如復供養九十萬佛已。當得無上平等之道
最正覺。佛語舍利弗。若有菩薩最後聞得是陀鄰尼。奉持勸助代歡喜者。其德如是。若有菩薩因歡喜德。若以慈心為經墮淚衣毛起者。皆當逮得阿惟越致。引著無上平等道中。若權慧書若持若學若諷若讀。舍利弗如是輩福不可量。不可稱不可說。一切人民無能計無能極者。佛爾時說偈言。
若聞已加勸助 及書持諷誦讀 諸天人計其德 無能知福祐巨 所生處常見佛 于深經得慧證 堅持法無能動 便疾得明解覺 常定意不增減 諦不失陀鄰尼 無色想立相好 為世雄無有上 長者子聞是經 所生處識宿命 常得見無數尊 如所愿即得佛 若欲疾得佛者 及速離於眾魔 欲得百功德相 常念是得不久 如恒沙世尊剎 滿其中珍寶施 不如是書持者 譬喻之終不等
佛告舍利弗。若有菩薩持意念學陀鄰尼時。有山名醯摩洹。有八鬼神在其中。常共擁護之開人志意。何等八。一名勇強神。二名照明十方神。三名多所饒益神。四名龍王大力神。五名至誠行神。六名能調不調神。七名童男神。八名快臂神。是為八神名。若學是經欲令神來者。凈自洗沐著新衣服。當經行時常持慈心。向一切劫。乃端心讀陀鄰尼。當隨是經堅奉持之。則疾開解得智慧。爾時神在前立。
【現代漢語翻譯】 現代漢語譯本： 最正覺（Anuttara-samyak-sambodhi，無上正等正覺）。佛告訴舍利弗（Sariputra）：『如果有菩薩最後聽聞到這個陀鄰尼（dharani，總持），奉行、支援、勸導並隨喜，他的功德就像這樣。如果有菩薩因為隨喜的功德，以慈悲心為經書感動落淚，汗毛豎立，都應當獲得阿惟越致（avaivartika，不退轉），被引導到無上平等之道中。無論是權巧智慧地書寫、受持、學習、背誦還是讀誦，舍利弗，這些人的福報不可衡量、不可稱量、不可言說，一切人民都無法計算和窮盡。』佛陀當時說了偈語： 『如果聽聞後加以勸導幫助，以及書寫、受持、背誦、讀誦，諸天和人計算他的功德，也無法知道福佑有多麼巨大。所生之處常常能見到佛，對於甚深的經典能夠獲得智慧的證悟。堅持佛法而不可動搖，便能迅速得到明瞭的覺悟。常常心意安定而不增不減，真實不忘失陀鄰尼。于無色之想中建立相好，成為世間的英雄而無有能超越者。長者之子聽聞這部經，所生之處能夠憶起宿命，常常得見無數的佛，如所愿求就能成佛。如果想要快速成佛，以及迅速遠離各種魔障，想要得到百種功德之相，常常憶念這部經不久就能實現。如同恒河沙數的世界，充滿其中的珍寶用來佈施，也不如書寫受持這部經的人，這樣的譬喻最終是不相等的。』 佛告訴舍利弗：『如果有菩薩以意念受持學習陀鄰尼的時候，有一座山名叫醯摩洹（Himavanta），有八個鬼神在其中，常常共同擁護他，開啟人的智慧。是哪八個呢？一名勇強神，二名照明十方神，三名多所饒益神，四名龍王大力神，五名至誠行神，六名能調不調神，七名童男神，八名快臂神。這就是八個神的名字。如果學習這部經想要讓神來，就應凈身沐浴，穿上新衣服，在經行時常常保持慈悲心，面向一切劫，然後端正心思讀誦陀鄰尼。應當隨著這部經堅定地奉持它，就能迅速開悟，獲得智慧。那時神就會在前面站立。』
【English Translation】 English version: Anuttara-samyak-sambodhi (最正覺, unsurpassed perfect enlightenment). The Buddha told Sariputra (舍利弗): 'If there is a Bodhisattva who finally hears this dharani (陀鄰尼, a sacred utterance or mantra), practices, supports, encourages, and rejoices in it, his merit is like this. If there is a Bodhisattva who, because of the merit of rejoicing, is moved to tears and whose hair stands on end for the sake of the sutra, he should attain avaivartika (阿惟越致, non-retrogression) and be led into the unsurpassed path of equality. Whether one skillfully writes, upholds, learns, recites, or reads it, Sariputra, the blessings of these people are immeasurable, incalculable, and indescribable; all people are unable to calculate or exhaust them.' The Buddha then spoke in verse: 'If one hears and then encourages and helps, as well as writes, upholds, recites, and reads, even if gods and humans calculate his merit, they cannot know how great the blessings are. In the place of birth, one often sees the Buddha, and in the profound sutras, one gains wisdom and realization. Firmly upholding the Dharma without being moved, one quickly attains clear understanding and enlightenment. Always with a steady mind, neither increasing nor decreasing, truly not forgetting the dharani. Establishing auspicious marks and characteristics in the thought of formlessness, becoming a hero in the world without superior. When the son of a wealthy man hears this sutra, in the place of birth, he can remember past lives, often seeing countless Buddhas, and as desired, he attains Buddhahood. If one wants to quickly attain Buddhahood, and quickly be free from all demons, wanting to obtain hundreds of auspicious marks, constantly remembering this sutra, it will not be long before it is realized. Like countless Ganges River sand worlds, filled with treasures for giving, it is not equal to the one who writes and upholds this sutra; such a comparison is ultimately unequal.' The Buddha told Sariputra: 'If there is a Bodhisattva who upholds and studies the dharani with mindfulness, there is a mountain named Himavanta (醯摩洹), where eight ghost-spirits reside, who constantly protect him together, opening up people's minds. What are the eight? The first is the Courageous and Strong Spirit, the second is the Illuminating the Ten Directions Spirit, the third is the Greatly Benefiting Spirit, the fourth is the Dragon King Mighty Spirit, the fifth is the Utmost Sincere Practice Spirit, the sixth is the Able to Tame the Untamed Spirit, the seventh is the Boy Spirit, and the eighth is the Quick Arm Spirit. These are the names of the eight spirits. If one studies this sutra and wants the spirits to come, one should purify oneself by bathing, put on new clothes, and constantly maintain a compassionate heart while walking, facing all kalpas (劫, eons), and then with a proper mind, recite the dharani. One should firmly uphold it according to this sutra, and then one will quickly become enlightened and gain wisdom. At that time, the spirits will stand in front.'
佛告舍利弗。復有八菩薩在欲天上。常等護人民授與經道。何等八。一名照明十方天子。二名世明天子。三名智光天子。四名日光天子。五名上審天子。六名滿所愿天子。七名星王天子。八名習行天子。是為八天子名。常等護人民勸念持是經者。令疾定意得陀鄰尼。求是經者常當精志。念陀鄰尼教一法奉行。無毀經戒所語至誠。其行亦爾。常當孝順於諸尊老。視一切人如佛無異。諸所愛重不以輕心。常念反覆即得善報。及逮深忍眼。及得見無所從生法。
佛說經時。三十二恒沙等菩薩悉逮得陀鄰尼立阿惟越致地。六十億天子得無所從生法忍。三萬二千天與人發阿耨多羅三耶三菩意。爾時三千大千國土。為六反震動。雨于天華箜篌樂器不鼓自鳴。時舍利弗前問佛言。唯世尊是名何經云何奉行。佛告舍利弗。是經名阿難陀目佉尼呵離陀鄰尼。疾使人民得一切智。佛說經已。舍利弗及十方無數菩薩。天與人乾陀謣阿羞倫及持世者。皆歡喜前稽首佛足作禮而去。
阿難陀目佉尼呵離陀經