T19n1014_無量門破魔陀羅尼經
大正藏第 19 冊 No. 1014 無量門破魔陀羅尼經
No. 1014 [Nos. 1009, 1011-1013, 1015-1018]
無量門破魔陀羅尼經
宋西域沙門功德直共玄暢譯
如是我聞。一時佛住毗舍離大林重閣。與大比丘眾一千二百五十人俱。是時世尊默然自念。化緣將畢應舍壽行。卻後三月當般涅槃。爾時如來即於是處。便敕長老大目乾連。汝往遍告大千世界諸比丘眾一時令集。目連白佛唯然奉教。一念之頃到須彌頂。宣大音聲普聞大千。即有四十百千比丘忽然來集大林重閣。是諸比丘既見世尊。頂禮佛足卻住一面。時舍利弗即生念言。我今亦應以神通力。往至三千大千世界諸比丘僧所住之處。遍告一切行聲聞乘辟支佛乘學大乘者。皆當令集大林重閣。時舍利弗即以神力。往三千大千世界諸比丘僧所住之處。宣告一切行聲聞乘辟支佛乘求大乘者。今可皆集大林重閣。時諸大眾即如其言。到已稽首卻住一面。
爾時世尊告諸菩薩。汝等即時皆應來集。時不空見菩薩。文殊師利菩薩。不捨惡趣菩薩。斷一切憂惛菩薩。施一切菩薩。除一切礙菩薩。觀世音菩薩。香象菩薩。最高辯菩薩。彌勒菩薩摩訶薩等。同時俱來到如來所。爾時世尊而告之
【現代漢語翻譯】 現代漢語譯本：
大正藏第 19 冊 No. 1014 無量門破魔陀羅尼經
No. 1014 [Nos. 1009, 1011-1013, 1015-1018]
無量門破魔陀羅尼經
宋西域沙門功德直共玄暢譯
如是我聞。一時，佛住在毗舍離（Vaishali）大林重閣。與大比丘眾一千二百五十人在一起。當時，世尊默然自念，化度眾生的因緣將盡，應捨棄壽命。三個月后，將入般涅槃（Parinirvana）。當時，如來就在那個地方，便敕令長老摩訶目犍連（Mahamaudgalyayana）：『你前往遍告大千世界所有的比丘眾，讓他們一時集合。』目連稟告佛說：『遵命。』一念之間到達須彌山頂（Mount Sumeru），宣說大音聲，普遍傳遍大千世界。即有四十百千比丘忽然來集大林重閣。這些比丘見到世尊，頂禮佛足，退到一旁站立。當時，舍利弗（Sariputra）即生起念頭：『我現在也應當以神通力，前往三千大千世界所有比丘僧眾居住的地方，遍告一切修行聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayana）、學習大乘（Mahayana）的人，都應當集合到大林重閣。』當時，舍利弗即以神通力，前往三千大千世界所有比丘僧眾居住的地方，宣告一切修行聲聞乘、辟支佛乘、求大乘的人，現在都可以集合到大林重閣。當時，諸位大眾就按照他所說的，到達后頂禮，退到一旁站立。
當時，世尊告訴諸位菩薩：『你們應當立即都來集合。』當時，不空見菩薩（Amoghavajra Bodhisattva）、文殊師利菩薩（Manjushri Bodhisattva）、不捨惡趣菩薩、斷一切憂惛菩薩、施一切菩薩、除一切礙菩薩、觀世音菩薩（Avalokiteśvara Bodhisattva）、香象菩薩、最高辯菩薩、彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）等，同時都來到如來所在的地方。當時，世尊告訴他們：
【English Translation】 English version:
T19 No. 1014 The Immeasurable Gate Breaking Through Mara Dharani Sutra
No. 1014 [Nos. 1009, 1011-1013, 1015-1018]
The Immeasurable Gate Breaking Through Mara Dharani Sutra
Translated by Merit-Direct and Xuan Chang, Monks from the Western Regions of the Song Dynasty
Thus have I heard. At one time, the Buddha dwelt in the Great Forest Double Pavilion in Vaishali (Vaishali). He was with a gathering of twelve hundred and fifty great Bhikshus (monks). At that time, the World-Honored One silently contemplated that the causes and conditions for transforming beings were coming to an end, and he should relinquish his life. After three months, he would enter Parinirvana (Parinirvana). At that time, the Tathagata (Tathagata) was right there and then, he ordered the Elder Mahamaudgalyayana (Mahamaudgalyayana): 『Go and announce to all the Bhikshus in the Great Thousand World System to gather together at once.』 Maudgalyayana reported to the Buddha, saying: 『As I am taught.』 In a moment, he arrived at the summit of Mount Sumeru (Mount Sumeru), proclaiming a great sound that universally spread throughout the Great Thousand World System. Immediately, forty hundred thousand Bhikshus suddenly came and gathered at the Great Forest Double Pavilion. These Bhikshus, having seen the World-Honored One, prostrated at the Buddha's feet and stood to one side. At that time, Sariputra (Sariputra) then arose the thought: 『I should now also use my supernatural powers to go to all the places where the Bhikshu Sangha (monk community) dwell in the Three Thousand Great Thousand World System, and announce to all those who practice the Śrāvakayāna (Śrāvakayāna), Pratyekabuddhayana (Pratyekabuddhayana), and those who study the Mahayana (Mahayana), that they should all gather at the Great Forest Double Pavilion.』 At that time, Sariputra then used his supernatural powers to go to all the places where the Bhikshu Sangha dwell in the Three Thousand Great Thousand World System, announcing to all those who practice the Śrāvakayāna, Pratyekabuddhayana, and those who seek the Mahayana, that they may now all gather at the Great Forest Double Pavilion. At that time, the great assembly, just as he said, arrived and prostrated, then stood to one side.
At that time, the World-Honored One told all the Bodhisattvas (Bodhisattvas): 『You should all immediately come and gather.』 At that time, Amoghavajra Bodhisattva (Amoghavajra Bodhisattva), Manjushri Bodhisattva (Manjushri Bodhisattva), the Bodhisattva Who Does Not Abandon Evil Destinies, the Bodhisattva Who Cuts Off All Melancholy and Confusion, the Bodhisattva Who Bestows All, the Bodhisattva Who Removes All Obstacles, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), Fragrant Elephant Bodhisattva, Supreme Eloquence Bodhisattva, Maitreya Bodhisattva Mahāsattva (Maitreya Bodhisattva Mahāsattva), and others, all came to the place of the Tathagata at the same time. At that time, the World-Honored One told them:
曰。諸善男子汝今可往十方恒沙諸佛剎土。告眾菩薩摩訶薩等。其有已得無生法忍。及住不退諸餘菩薩。乃至位階一生補處諸大菩薩。咸使令集。
時諸菩薩即承聖旨。遍至十方召諸菩薩。彼諸大士既聞宣告。皆稱善哉唯然敬諾。時九萬億百千那由他諸菩薩等。皆悉已得無生法忍。復有三億百千那由他菩薩。住不退轉。又億百千諸大菩薩。各各皆是一生補處。如是一切諸菩薩等。以神通力於一念頃。皆悉來集大林重閣。爾時大眾見世尊已。頂禮佛足卻住一面。
時舍利弗既見十方諸菩薩等皆悉來集。即生念言我於今者。當請如來應正遍知問如是相。以我所問。為斷一切諸菩薩疑得深智辯。于恒沙佛所聞妙法。未曾一念而生廢忘。乃至未得無上菩提。諸菩薩等。皆應修是四凈妙行。何謂為四。一者眾生凈。二者法凈。三者辯凈。四者佛土凈。復令菩薩生四正念何謂為四。正念于身。正念于口。正念於心。正念于生。復有四法漸得深入陀羅尼門。何等為四。一得無盡宣說善入陀羅尼門。二知眾生諸根巧便逮得入于陀羅尼門。三知有為業報巧便亦得入于陀羅尼門。四得甚深無生法忍疾得善入陀羅尼門。
時舍利弗如其所念。即白佛言此諸菩薩欲修凈行。唯愿世尊矜愍為說令得修行。爾時佛告舍利弗言。此
【現代漢語翻譯】 現代漢語譯本：佛說：『各位善男子，你們現在可以前往十方如恒河沙數般眾多的佛國剎土，告知各位菩薩摩訶薩（ महान्तः बोधिसत्त्वाः，偉大的菩薩），凡是已經證得無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的真理的領悟），安住于不退轉境界的其餘菩薩，乃至位階達到一生補處（eka-jāti-pratibaddha，下一世將成佛的菩薩）的各位大菩薩，都讓他們前來集會。』 當時，各位菩薩立即領受佛的旨意，遍及十方，召集各位菩薩。那些大菩薩們聽聞宣告后，都稱讚說：『太好了！』並恭敬地答應。當時，九萬億百千那由他（नयुत，梵文數字單位）的各位菩薩等，都已經證得無生法忍。又有三億百千那由他的菩薩，安住于不退轉的境界。又有億百千的各位大菩薩，各自都是一生補處。像這樣的一切菩薩等，以神通力在一念之間，都來到大林重閣集會。當時，大眾見到世尊后，頂禮佛足，退到一旁站立。 當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）見到十方各位菩薩都已來到集會，心中想道：『我現在應當請問如來應正遍知（Tathāgata，如來），問這樣的相。以我所問的，為斷除一切菩薩的疑惑，獲得深刻的智慧和辯才。在恒河沙數般的佛所聽聞的妙法，未曾有一念而生廢忘。乃至未證得無上菩提（anuttarā-samyak-saṃbodhi，無上的正等正覺）之前，各位菩薩等，都應當修習這四種清凈微妙的修行。』什麼是四種呢？第一是眾生凈，第二是法凈，第三是辯凈，第四是佛土凈。又令菩薩生起四種正念，什麼是四種呢？正念于身，正念于口，正念於心，正念于生。又有四種方法，逐漸深入陀羅尼門（dhāraṇī-mukha，總持法門的入口）。什麼是四種呢？一、獲得無盡宣說，善於進入陀羅尼門。二、瞭解眾生各種根器，巧妙地證得進入陀羅尼門。三、瞭解有為業報的巧妙，也能證得進入陀羅尼門。四、獲得甚深無生法忍，迅速地善於進入陀羅尼門。 當時，舍利弗如他所想的，就稟告佛說：『這些菩薩想要修習清凈的修行，唯愿世尊慈悲憐憫，為他們解說，使他們能夠修行。』當時，佛告訴舍利弗說：『這些』
【English Translation】 English version: The Buddha said, 'Good men, you may now go to the Buddha-lands as numerous as the sands of the Ganges in the ten directions. Announce to all the Bodhisattva-Mahasattvas (महान्तः बोधिसत्त्वाः, Great Bodhisattvas), those who have already attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-kṣānti, the realization of the truth that things neither arise nor cease), and those remaining Bodhisattvas who dwell in the state of non-retrogression, even the great Bodhisattvas who have reached the stage of being bound by only one more birth (eka-jāti-pratibaddha, a Bodhisattva who will become a Buddha in the next life), gather them all together.' At that time, the Bodhisattvas immediately received the Buddha's command and went to the ten directions to summon the Bodhisattvas. Upon hearing the announcement, those great beings all praised, saying, 'Excellent!' and respectfully agreed. At that time, ninety trillion hundred thousand nayutas (नयुत, a unit of number in Sanskrit) of Bodhisattvas and others had already attained the Acceptance of the Non-arising of Dharmas. There were also three trillion hundred thousand nayutas of Bodhisattvas who dwelt in the state of non-retrogression. Furthermore, there were a hundred thousand great Bodhisattvas, each of whom was bound by only one more birth. All these Bodhisattvas, with their supernatural powers, arrived at the Great Forest Pavilion in an instant. At that time, the assembly, having seen the World-Honored One, prostrated themselves at the Buddha's feet and stood to one side. At that time, Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), seeing that all the Bodhisattvas from the ten directions had gathered, thought to himself, 'I should now ask the Tathagata (Tathāgata, Thus Come One), the Perfectly Enlightened One, about such matters. With my questions, I will dispel all the doubts of the Bodhisattvas and attain profound wisdom and eloquence. The wonderful Dharma I have heard from the Buddhas as numerous as the sands of the Ganges has never been forgotten for even a moment. Until they attain Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), all Bodhisattvas should cultivate these four pure and wonderful practices.' What are the four? First, the purity of beings; second, the purity of the Dharma; third, the purity of eloquence; and fourth, the purity of the Buddha-land. Furthermore, cause the Bodhisattvas to generate four right mindfulnesses. What are the four? Right mindfulness of the body, right mindfulness of speech, right mindfulness of the mind, and right mindfulness of life. There are also four methods by which one can gradually deeply enter the Dharani-gate (dhāraṇī-mukha, the entrance to the gate of total retention). What are the four? First, attaining endless eloquence and skillfully entering the Dharani-gate. Second, understanding the various faculties of beings and skillfully attaining entry into the Dharani-gate. Third, understanding the skillful means of conditioned karmic retribution and also attaining entry into the Dharani-gate. Fourth, attaining profound Acceptance of the Non-arising of Dharmas and quickly skillfully entering the Dharani-gate. At that time, Shariputra, as he had thought, reported to the Buddha, saying, 'These Bodhisattvas wish to cultivate pure practices. May the World-Honored One, with compassion, explain it for them so that they may cultivate.' At that time, the Buddha said to Shariputra, 'These'
諸行者發廣大心。若欲修行菩薩法者。又欲於法心無所著無取無舍。是諸行者應當受持誦唸如是陀羅尼咒神妙章句。
阿禰(奴市反一)阿企(遣祇反二)摩企(三)三曼跢(都我反)目企(四)育帝(都絭反五)尼陸帝(六)尼陸底(都矢反七)斯鞞(蒲詣反八)嘻(許耆反)隸(九)劫臂(脯迷反十)劫波伺(十一)娑隸(十二)婆羅跋帝(十三)嘻羅嘻利(十四)嘻隸嘻犁隸(十五)嘻羅嘻隸(十六)遮(主何反)帝(十七)遮槃禰(十八)遮羅遮羅禰(十九)遏恒帝(二十)阿蘭禰(二十一)涅未題(徒隸反二十二)涅跋多禰(二十三)昵阇(殊何反)帝(二十四)禰呵(二十五)毗摩隸(二十六)輸檀禰(二十七)跛羅(盧可反)訖帝(都至反)提般禰(二十八)婆(口*皮)/女毗婆跋禰(二十九)阿僧祇(三十)陀迷(莫計反三十一)毗富羅斯鞞(蒲詣反三十二)三迦厘沙禰(三十三)提隸提隸(三十四)摩呵提提隸(三十五)耶耆跋帝(三十六)遮隸(三十七)阿遮隸(三十八)摩陀隸(三十九)三(蘇暫反)摩遮隸(四十)致馱珊地(四十一)頞𤙈(㝹質反)帝(四十二)阿僧伽毗呵隸(四十三)阿僧伽尼呵隸(四十四)毗呵邏毗摩隸(四十五)膩呵邏輸檀膩(四十六)致芩
【現代漢語翻譯】 現代漢語譯本： 諸位修行者，若發起廣大的菩提心，想要修行菩薩道，又希望對於一切法心無所執著，無所取捨，這些修行者應當受持、讀誦這樣的陀羅尼咒，這神妙的章句是：
阿禰（anu shì fǎn）：阿企（qiǎn qí fǎn）：摩企：三曼跢（sān màn duō，普遍的）：目企：育帝（yù dì）：尼陸帝：尼陸底（nì lù dǐ）：斯鞞（sī pí）：嘻（xī）：隸：劫臂（jié bì）：劫波伺：娑隸：婆羅跋帝（pó luó bá dì）：嘻羅嘻利：嘻隸嘻犁隸：嘻羅嘻隸：遮（zhē）：帝：遮槃禰：遮羅遮羅禰：遏恒帝：阿蘭禰：涅未題：涅跋多禰：昵阇（nì shé）：帝：禰呵：毗摩隸：輸檀禰：跛羅（bǒ luó）：訖帝：提般禰：婆[(口*皮)/女]（pó pó）：毗婆跋禰：阿僧祇（ā sēng qí，無數的）：陀迷：毗富羅斯鞞：三迦厘沙禰：提隸提隸：摩呵提提隸：耶耆跋帝：遮隸：阿遮隸：摩陀隸：三（sān）：摩遮隸：致馱珊地：頞𤙈帝：阿僧伽毗呵隸：阿僧伽尼呵隸：毗呵邏毗摩隸：膩呵邏輸檀膩：致芩
【English Translation】 English version: Those practitioners who generate a vast Bodhi-mind, wishing to cultivate the Bodhisattva path, and also desiring to have a mind without attachment, without grasping, and without abandoning to all dharmas, these practitioners should receive, uphold, recite, and contemplate this Dharani mantra. These miraculous verses are:
A-ni: A-qi: Mo-qi: Samanta (everywhere, all-pervading): Mu-qi: Yu-di: Ni-lu-di: Ni-lu-di: Si-pi: Xi: Li: Jie-bi: Jie-bo-si: Suo-li: Po-luo-ba-di: Xi-luo-xi-li: Xi-li-xi-li-li: Xi-luo-xi-li: Zhe: Di: Zhe-pan-ni: Zhe-luo-zhe-luo-ni: E-heng-di: A-lan-ni: Nie-wei-ti: Nie-ba-duo-ni: Ni-she: Di: Ni-he: Pi-mo-li: Shu-tan-ni: Bo-luo: Qi-di: Ti-ban-ni: Po-po: Pi-po-ba-ni: Asamkhya (innumerable): Tuo-mi: Pi-fu-luo-si-pi: San-jia-li-sha-ni: Ti-li-ti-li: Mo-he-ti-ti-li: Ye-qi-ba-di: Zhe-li: A-zhe-li: Mo-tuo-li: San: Mo-zhe-li: Zhi-tuo-shan-di: E-zhi-di: A-seng-qie-pi-he-li: A-seng-qie-ni-he-li: Pi-he-luo-pi-mo-li: Ni-he-luo-shu-tan-ni: Zhi-qin
蘇寐(四十七)咃彌(四十八)咃摩婆帝(四十九)摩呵斯鞞(五十)三曼哆斯鞞(五十一)毗富羅斯鞞(五十二)毗富羅剌(盧轄反)彌(五十三)三曼多目企(五十四)薩婆哆羺(女留反)竭帝(五十五)阿那眵(姝支反)豉(五十六)陀羅尼陀羅尼(五十七)尼陀那劬低莎波訶(五十八)
爾時世尊告舍利弗。我向所說陀羅尼咒。此諸菩薩及以行者。皆當受持讀誦通利。而不應取有為無為。於一切法無染無著。亦勿誹謗心生厭離。亦不攝受勤求修習。若取有為無為諸法。當速遠離。不應執著。不見法合不見法散。不見法生不見法滅。亦不見法有去來。今不見法增不見法減。不見十二因緣法起。不見十二因緣法滅。不宣說法非不宣說。菩薩常應正念。諸佛非色非無色。非相非無相。非義非不義。非戒非不戒。非定非不定。非慧非不慧。非解脫非不解脫。非解脫知見非不解脫知見。非族姓非不族姓。非眷屬非不眷屬。非行非不行。非到非不到。非時非不時。非陰入界非不陰入界。非智非不智。非說法非不說法。非我凈非他凈。非眾生凈亦非不凈。非自義非他義。非法非律。非身口凈亦非意凈。又非過去來今行凈。不為自不為他。告舍利弗。如是說者此則名為菩薩唸佛。皆悉攝入一切諸法。名為永到諸法等集微
【現代漢語翻譯】 現代漢語譯本： 蘇寐(四十七)，咃彌(四十八)，咃摩婆帝(四十九)，摩呵斯鞞(五十)，三曼哆斯鞞(五十一)，毗富羅斯鞞(五十二)，毗富羅剌(五十三)，彌(五十三)，三曼多目企(五十四)，薩婆哆羺(五十五)，竭帝(五十五)，阿那眵(五十六)，豉(五十六)，陀羅尼陀羅尼(五十七)，尼陀那劬低莎波訶(五十八)。
這時，世尊告訴舍利弗（智慧第一的弟子）。我所說的這個陀羅尼咒，所有的菩薩以及修行者，都應當受持、讀誦、通達、運用。但是，不應該執取『有為』和『無為』。對於一切法，不生染著，不生執著。也不要誹謗，心中生起厭惡和遠離。也不要攝取，勤奮追求和修習。如果執取『有為』和『無為』的諸法，應當迅速遠離，不應該執著。不見諸法聚合，不見諸法離散。不見諸法生起，不見諸法滅亡。也不見諸法有來去。現在不見諸法有增減。不見十二因緣法生起，不見十二因緣法滅亡。不說諸法，也不非說諸法。菩薩應當常常保持正念。諸佛既非色，也非無色。既非相，也非無相。既非義，也非非義。既非戒，也非非戒。既非定，也非非定。既非慧，也非非慧。既非解脫，也非非解脫。既非解脫知見，也非非解脫知見。既非族姓，也非非族姓。既非眷屬，也非非眷屬。既非行，也非非行。既非到，也非非到。既非時，也非非時。既非陰入界，也非非陰入界。既非智，也非非智。既非說法，也非非說法。既非我凈，也非他凈。既非眾生凈，也非非眾生凈。既非自義，也非他義。既非法，也非律。既非身口凈，也非意凈。又非過去、現在、未來行凈。不為自己，也不為他人。告訴舍利弗，像這樣說，就叫做菩薩唸佛，全部都攝入一切諸法，名為永遠到達諸法平等聚集的微妙境界。
【English Translation】 English version: Su Mei (47), Tuo Mi (48), Tuo Mo Po Di (49), Mo He Si Pi (50), San Man Duo Si Pi (51), Pi Fu Luo Si Pi (52), Pi Fu Luo La (53), Mi (53), San Man Duo Mu Qi (54), Sa Po Duo Lou (55), Jie Di (55), A Na Chi (56), Chi (56), Tuo Luo Ni Tuo Luo Ni (57), Ni Tuo Na Qu Di Suo Po He (58).
At that time, the World Honored One told Shariputra (the foremost disciple in wisdom): 'This Dharani mantra that I have spoken, all Bodhisattvas and practitioners should uphold, recite, understand, and utilize. However, they should not grasp at 'conditioned' (有為) and 'unconditioned' (無為). Towards all dharmas, they should not generate attachment or clinging. Nor should they slander, giving rise to aversion and detachment in their minds. Nor should they grasp, diligently seek, and cultivate. If they grasp at the 'conditioned' and 'unconditioned' dharmas, they should quickly distance themselves and should not cling to them. They do not see dharmas gathering, they do not see dharmas scattering. They do not see dharmas arising, they do not see dharmas ceasing. Nor do they see dharmas having coming and going. Now they do not see dharmas increasing, they do not see dharmas decreasing. They do not see the arising of the Twelve Links of Dependent Origination, they do not see the cessation of the Twelve Links of Dependent Origination. They do not speak of dharmas, nor do they not speak of dharmas. Bodhisattvas should always maintain right mindfulness. All Buddhas are neither form nor formlessness. Neither appearance nor non-appearance. Neither meaning nor non-meaning. Neither precepts nor non-precepts. Neither concentration nor non-concentration. Neither wisdom nor non-wisdom. Neither liberation nor non-liberation. Neither liberating knowledge and vision nor non-liberating knowledge and vision. Neither lineage nor non-lineage. Neither retinue nor non-retinue. Neither practice nor non-practice. Neither arrival nor non-arrival. Neither time nor non-time. Neither the aggregates, entrances, and realms nor the non-aggregates, entrances, and realms. Neither wisdom nor non-wisdom. Neither speaking dharma nor non-speaking dharma. Neither self-purity nor other-purity. Neither sentient being purity nor non-sentient being purity. Neither self-benefit nor other-benefit. Neither dharma nor discipline. Neither purity of body and speech nor purity of mind. Also, neither purity of past, present, and future actions. Not for oneself, nor for others.' Telling Shariputra, 'Speaking like this is called a Bodhisattva's mindfulness of the Buddha, all of which is encompassed within all dharmas, called eternally arriving at the subtle state of the equal gathering of all dharmas.'
妙總持。又複名為第一義辯最勝無礙陀羅尼門。亦名滿足一切諸愿陀羅尼門。又名必得菩提一分諸深三昧陀羅尼門。又名辯攝諸餘善根陀羅尼門。亦名法藏性相妙義真實之行陀羅尼門。複名有為方便超過降伏諸魔陀羅尼門。
又舍利弗此陀羅尼。名說無量法門。是諸行者皆當獲此甚深義利。疾得無上菩提之道。所以者何是陀羅尼。名為諸佛決定大乘一切功德甚深法藏。是處名破一切眾生生死之行無染法戒陀羅尼門。爾時世尊即說偈言。
無求于空法 不戲論菩提 隨順法界性 速得陀羅尼 勤聽習此經 無盡陀羅尼 於是得成就 一切智明慧 若欲求菩提 持此陀羅尼 以是行者得 修習總持故 即聞十方佛 廣說諸法界 既聞一切法 深解第一義 如彼日光耀 明解亦如是 以得修最勝 微妙陀羅尼 受持斯經故 常得睹諸佛 假使諸眾生 經於一劫中 欲得問難者 行者悉能斷 菩提辯如是 不可得窮盡 如此諸行者 即是法王子 已得近最勝 無上菩薩道 若樂聞此經 當近是法師 是諸佛世尊 不但念行者 亦愍諸眾生 如慈母愛子 此人行世間 持是陀羅尼 爾時即能見 一億諸世尊 若人億千劫
【現代漢語翻譯】 現代漢語譯本 妙總持（Miao Zong Chi，殊勝的總持法門）。又名為第一義辯最勝無礙陀羅尼門（Di Yi Yi Bian Zui Sheng Wu Ai Tuo Luo Ni Men，以第一義諦為基礎，辯才無礙的陀羅尼法門）。亦名滿足一切諸愿陀羅尼門（Man Zu Yi Qie Zhu Yuan Tuo Luo Ni Men，滿足一切願望的陀羅尼法門）。又名必得菩提一分諸深三昧陀羅尼門（Bi De Pu Ti Yi Fen Zhu Shen San Mei Tuo Luo Ni Men，必定獲得菩提的一部分，以及各種甚深禪定的陀羅尼法門）。又名辯攝諸餘善根陀羅尼門（Bian She Zhu Yu Shan Gen Tuo Luo Ni Men，以辯才攝取其他善根的陀羅尼法門）。亦名法藏性相妙義真實之行陀羅尼門（Fa Zang Xing Xiang Miao Yi Zhen Shi Zhi Xing Tuo Luo Ni Men，包含佛法寶藏的體性、現象、微妙意義和真實修行的陀羅尼法門）。複名有為方便超過降伏諸魔陀羅尼門（You Wei Fang Bian Chao Guo Xiang Fu Zhu Mo Tuo Luo Ni Men，以有為的方便法門，超越並降伏各種魔障的陀羅尼法門）。
又，舍利弗（She Li Fu，佛陀的弟子），此陀羅尼（Tuo Luo Ni，總持法門），名為說無量法門（Shuo Wu Liang Fa Men，宣說無量法門的法門）。是諸行者皆當獲此甚深義利，疾得無上菩提之道。所以者何？是陀羅尼，名為諸佛決定大乘一切功德甚深法藏（Zhu Fo Jue Ding Da Cheng Yi Qie Gong De Shen Shen Fa Zang，諸佛所決定的，大乘一切功德的甚深法藏）。是處名破一切眾生生死之行無染法戒陀羅尼門（Po Yi Qie Zhong Sheng Sheng Si Zhi Xing Wu Ran Fa Jie Tuo Luo Ni Men，破除一切眾生生死輪迴之行，清凈無染的戒律陀羅尼法門）。爾時，世尊即說偈言：
『無求于空法， 不戲論菩提， 隨順法界性， 速得陀羅尼。 勤聽習此經， 無盡陀羅尼， 於是得成就， 一切智明慧。 若欲求菩提， 持此陀羅尼， 以是行者得， 修習總持故。 即聞十方佛， 廣說諸法界， 既聞一切法， 深解第一義。 如彼日光耀， 明解亦如是， 以得修最勝， 微妙陀羅尼。 受持斯經故， 常得睹諸佛， 假使諸眾生， 經於一劫中， 欲得問難者， 行者悉能斷。 菩提辯如是， 不可得窮盡， 如此諸行者， 即是法王子。 已得近最勝， 無上菩薩道， 若樂聞此經， 當近是法師。 是諸佛世尊， 不但念行者， 亦愍諸眾生， 如慈母愛子。 此人行世間， 持是陀羅尼， 爾時即能見， 一億諸世尊。 若人億千劫，』
【English Translation】 English version Miao Zong Chi (Wondrous Total Retention). It is also named Di Yi Yi Bian Zui Sheng Wu Ai Tuo Luo Ni Men (Dharani gate of unsurpassed and unobstructed eloquence based on the ultimate truth). It is also named Man Zu Yi Qie Zhu Yuan Tuo Luo Ni Men (Dharani gate that fulfills all vows). It is also named Bi De Pu Ti Yi Fen Zhu Shen San Mei Tuo Luo Ni Men (Dharani gate that ensures a portion of Bodhi and various profound Samadhis). It is also named Bian She Zhu Yu Shan Gen Tuo Luo Ni Men (Dharani gate that gathers other roots of goodness through eloquence). It is also named Fa Zang Xing Xiang Miao Yi Zhen Shi Zhi Xing Tuo Luo Ni Men (Dharani gate of the Dharma treasury's nature, characteristics, subtle meanings, and true practice). It is also named You Wei Fang Bian Chao Guo Xiang Fu Zhu Mo Tuo Luo Ni Men (Dharani gate that surpasses and subdues all demons through skillful means of conditioned existence).
Furthermore, Shariputra (a disciple of the Buddha), this Dharani (Tuo Luo Ni, a mnemonic device, a collection of mantras), is named Shuo Wu Liang Fa Men (Speaking of Limitless Dharma Doors). All practitioners will obtain this profound benefit and quickly attain the path of unsurpassed Bodhi. Why is this so? This Dharani is named Zhu Fo Jue Ding Da Cheng Yi Qie Gong De Shen Shen Fa Zang (Profound Dharma Treasury of all Merits of the Great Vehicle, as determined by all Buddhas). This place is named Po Yi Qie Zhong Sheng Sheng Si Zhi Xing Wu Ran Fa Jie Tuo Luo Ni Men (Dharani gate of undefiled Dharma precepts that breaks the cycle of birth and death for all beings). At that time, the World Honored One spoke in verse:
'Without seeking in empty dharmas, Not engaging in frivolous discussions about Bodhi, Following the nature of the Dharma realm, Quickly attain the Dharani. Diligently listen to and study this scripture, The inexhaustible Dharani, Thereby attaining accomplishment, All-knowing wisdom and intelligence. If you desire to seek Bodhi, Hold this Dharani, Because of this, the practitioner obtains, Through cultivating total retention. Immediately hearing the Buddhas of the ten directions, Extensively expounding the Dharma realms, Having heard all the Dharmas, Deeply understanding the ultimate meaning. Like the radiance of the sunlight, Enlightenment is also like this, Having obtained the cultivation of the most supreme, Subtle Dharani. By upholding and reciting this scripture, Constantly seeing all the Buddhas, Even if all beings, Pass through one kalpa (an immense period of time), Desiring to ask difficult questions, The practitioner can completely resolve them. The eloquence of Bodhi is like this, Impossible to exhaust, Such practitioners, Are Dharma princes. Having come close to the most supreme, The unsurpassed Bodhisattva path, If one delights in hearing this scripture, One should draw near to this Dharma master. These Buddhas, World Honored Ones, Not only remember the practitioner, But also have compassion for all beings, Like a loving mother cherishing her child. This person walks in the world, Holding this Dharani, At that time, one can see, One hundred million World Honored Ones. If a person for billions of kalpas,'
先世造眾罪 一月持此經 其罪悉除滅 一切諸世尊 皆當授其手 假使諸菩薩 億劫積功德 若能一月持 如此陀羅尼 所獲功德報 其福過於彼 三界諸眾生 設使皆為魔 無能沮壞此 持陀羅尼者 若行者憶念 最上陀羅尼 復能常誦持 乃至得菩提 說此陀羅尼 是名決定持 一切諸眾生 即當於是處 皆悉現前得 無上菩提道 聞是陀羅尼 燈明佛所說 即于俄頃間 得睹恒沙佛 若樂於諸佛 及知其所在 應修持是經 皆即隨其意 若欲得清凈 最妙佛剎土 光相甚明徹 聲聞眾具足 持此陀羅尼 一切皆當得 行者應精進 七日七夜中 思惟陀羅尼 睹八十億佛 不思于惡思 亦不思異思 專思如是經 疾得陀羅尼 譬如入大海 更不求他寶 得此陀羅尼 終不願樂余 所以精此經 欲近深菩提 當得無上道 到于寂滅處
佛告舍利弗。菩薩行者具足四法得陀羅尼。何謂為四。不著穢欲。于諸眾生不起嫉妒。施諸財物心無悔吝。晝夜常樂修習善法。又舍利弗菩薩具足如是四法。得陀羅尼。爾時世尊即說偈言。
棄彼污穢欲 及舍鄙魔行 如此欲因緣 即是地獄趣
【現代漢語翻譯】 現代漢語譯本 往昔所造的種種罪業，如果能在一個月內受持這部經典，所有的罪業都能夠消除滅盡。 一切諸佛世尊，都會親自為他授記。 假使有諸位菩薩，經過億劫積累功德，如果能在一個月內受持這樣的《陀羅尼》，所獲得的功德果報，其福德勝過他們。 三界所有的眾生，假設都變為魔，也沒有能力阻礙這位受持《陀羅尼》的人。 如果修行者憶念這最上的《陀羅尼》，又能經常誦讀受持，乃至最終證得菩提。 宣說此《陀羅尼》，名為『決定持』，一切諸眾生，即應當在此處，都能夠現前證得無上菩提道。 聽聞此《陀羅尼》，是燈明佛（Dipamkara Buddha）所說，即在極短的時間內，得見恒河沙數般的佛。 如果喜愛諸佛，並且想知道他們的所在之處，應當修持這部經典，一切都能如其所愿。 如果想要得到清凈、最美好的佛剎土，光明相好非常明亮，聲聞弟子眾多具足，受持此《陀羅尼》，一切都能夠得到。 修行者應當精進，在七天七夜中，思惟《陀羅尼》，得見八十億佛。 不要思慮邪惡的念頭，也不要思慮其他的念頭，專心致志地思惟這部經典，很快就能得到《陀羅尼》。 譬如進入大海，就不再尋求其他的寶物，得到此《陀羅尼》，最終不會再喜歡其他的法門。 所以精進修持這部經典，是爲了接近甚深的菩提，當證得無上道，到達寂滅的境界。
佛（Buddha）告訴舍利弗（Sariputra）：菩薩修行者具足四種法，就能得到《陀羅尼》。哪四種呢？不貪著污穢的慾望；對於其他眾生不起嫉妒之心；佈施各種財物，心中沒有後悔吝惜；晝夜常常喜好修習善法。舍利弗（Sariputra），菩薩具足這樣的四種法，就能得到《陀羅尼》。當時，世尊（Bhagavan）就說了偈頌：
捨棄那些污穢的慾望，以及捨棄卑劣的魔行，像這樣的慾望因緣，就是通往地獄的道路。
【English Translation】 English version If one has committed numerous sins in past lives, by upholding this sutra for a month, all those sins will be completely eradicated. All the Buddhas, the World Honored Ones, will personally bestow predictions upon them. Suppose there are Bodhisattvas who accumulate merit over countless kalpas, if they can uphold this Dharani for a month, the resulting merit and reward will surpass theirs. If all beings in the three realms were to become demons, they would not be able to obstruct the one who upholds this Dharani. If a practitioner remembers this supreme Dharani, and is able to constantly recite and uphold it, until they attain Bodhi. Speaking this Dharani is called 'Definite Upholding,' and all beings should, in this very place, attain the unsurpassed path to Bodhi. Hearing this Dharani, spoken by Dipamkara Buddha (the Buddha of light), in an instant, one will behold Buddhas as numerous as the sands of the Ganges. If one delights in all the Buddhas and wishes to know where they are, one should cultivate and uphold this sutra, and everything will be according to their wishes. If one desires to obtain a pure and most wonderful Buddha-land, with exceedingly bright light and complete assembly of Shravakas (voice-hearers), by upholding this Dharani, all will be obtained. The practitioner should be diligent, and for seven days and seven nights, contemplate the Dharani, and behold eighty billion Buddhas. Do not think of evil thoughts, nor think of other thoughts, but focus solely on contemplating this sutra, and one will quickly obtain the Dharani. It is like entering the great ocean, and no longer seeking other treasures; having obtained this Dharani, one will ultimately not desire other teachings. Therefore, diligently cultivate this sutra, desiring to approach profound Bodhi, one will attain the unsurpassed path and reach the state of Nirvana.
The Buddha (Buddha) told Sariputra (Sariputra): A Bodhisattva practitioner who possesses four qualities will obtain Dharani. What are the four? Not being attached to defiled desires; not arising jealousy towards other beings; giving away various possessions without regret or stinginess; constantly delighting in cultivating good deeds day and night. Furthermore, Sariputra (Sariputra), a Bodhisattva who possesses these four qualities will obtain Dharani. At that time, the World Honored One (Bhagavan) spoke the following verse:
Abandon those defiled desires, and abandon the base deeds of demons; such causes and conditions of desire are the path to hell.
於他親名利 不生嫉妒心 慈眼觀眾生 得大威妙形 眾生若諍訟 皆由此身起 是故應棄愛 必得陀羅尼 晝夜常求法 一心樂菩提 行者即能得 如此陀羅尼 常應現前修 如是等四法
爾時如來告舍利弗。如此四法常應修學。又舍利弗復有四法。行者具此得陀羅尼。何謂為四。一者常當精勤修習阿蘭若行。二者于彼甚深法忍堪任奉持。三者不著利養名譽。四者棄於一切所愛染著之處悉皆能捨。乃至身命況余財物。舍利弗菩薩具足如此四法。得陀羅尼。爾時世尊即說偈言。
常修阿蘭若 住于不放逸 勤行深忍心 當如救頭然 斯行最殊勝 諸佛之所贊 不於他眷屬 名譽利養等 及以諸財物 而生貪愛心 少欲及知足 如鳥無儲積 既已得人身 常應修眾善 善哉得佛法 出家棄苦本 憍慢諸煩惱 悉已得清凈 應當勤恭敬 尊重佛法僧 貪利失念智 亦喪信戒法 去菩提甚遠 是故應棄貪
又舍利弗。行者復應成就四法。得陀羅尼。何等為四。有八字義。云何為八。所謂阿字是第一義。一切諸法入無我義。攞者相好。此相好者入于如來法身之義。婆者嬰兒。嬰兒法者決定趣入聰慧之義。阇者生老病死之患。是
【現代漢語翻譯】 現代漢語譯本 對於他人獲得名聲和利益，不生起嫉妒之心。 以慈悲的眼光看待眾生，便能獲得偉大而殊勝的形貌。 眾生之間的爭端和訴訟，都是由此身而生起。 因此應當捨棄貪愛，必定能夠獲得陀羅尼（Dharani，總持）。 日夜不停地尋求佛法，一心歡喜菩提（Bodhi，覺悟）。 修行者如果能夠做到這些，就能獲得這樣的陀羅尼。 應當經常在眼前修習，像這樣等等的四種法。
這時，如來告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：『這四種法應當經常修習。』又，舍利弗，還有四種法，修行者具備這些就能獲得陀羅尼。什麼是這四種法呢？第一，應當經常精勤地修習阿蘭若行（Aranya，遠離喧囂的修行）。第二，對於甚深微妙的法忍，能夠堪任奉持。第三，不貪著利養和名譽。第四，捨棄一切所愛染著的地方，全部都能夠捨棄，乃至捨棄身命，更何況是其餘的財物。舍利弗，菩薩如果具足這四種法，就能獲得陀羅尼。』 這時，世尊就說了偈語：
『經常修習阿蘭若，安住于不放逸。 勤奮地修習深忍之心，應當像救頭燃一樣緊迫。 這種修行最殊勝，是諸佛所讚歎的。 不對於他人的眷屬，名譽利養等等， 以及各種財物，而生起貪愛之心。 少欲知足，像鳥兒一樣沒有儲蓄。 既然已經得到了人身，就應當經常修習各種善行。 真好啊，能夠得到佛法，出家捨棄痛苦的根源。 驕慢和各種煩惱，都已經得到清凈。 應當勤奮地恭敬，尊重佛法僧（Buddha, Dharma, Sangha，佛教三寶）。 貪圖利益會失去念智，也會喪失信心和戒律。 離菩提非常遙遠，因此應當捨棄貪婪。』
『又，舍利弗，修行者還應當成就四種法，才能獲得陀羅尼。什麼是這四種法呢？有八個字的含義。什麼是八個字呢？所謂的阿字是第一義，一切諸法進入無我之義。攞字代表相好，這相好進入如來法身之義。婆字代表嬰兒，嬰兒法代表決定趣入聰慧之義。阇字代表生老病死的憂患，是
【English Translation】 English version Towards others' fame and gain, not generating jealousy. Viewing sentient beings with compassionate eyes, one obtains a majestic and wondrous form. All disputes and litigations among sentient beings arise from this body. Therefore, one should abandon attachment and will surely attain Dharani (總持). Day and night, constantly seeking the Dharma, wholeheartedly delighting in Bodhi (覺悟). Practitioners who can do this will be able to obtain such Dharani. One should constantly cultivate these four practices before them.
At that time, the Tathagata (如來) told Sariputra (舍利弗): 'These four practices should be constantly cultivated.' Furthermore, Sariputra, there are four more practices that, when possessed by practitioners, enable them to attain Dharani. What are these four? First, one should always diligently cultivate the Aranya practice (遠離喧囂的修行). Second, one should be able to uphold the profound Dharma-patience. Third, one should not be attached to gain and fame. Fourth, one should abandon all places of attachment and affection, being able to relinquish everything, even one's life, let alone other possessions. Sariputra, a Bodhisattva who possesses these four practices attains Dharani.' At that time, the World Honored One spoke in verse, saying:
'Constantly cultivate Aranya, abide in non-negligence. Diligently practice deep patience, as if saving one's head from burning. This practice is most excellent, praised by all Buddhas. Not towards others' family members, fame, gain, etc., And all possessions, generating greed and attachment. Having few desires and being content, like birds without storage. Having already obtained a human body, one should constantly cultivate all good deeds. How wonderful to obtain the Buddha-dharma, renouncing the root of suffering by leaving home. Arrogance and all afflictions have already been purified. One should diligently respect the Buddha, Dharma, and Sangha (佛教三寶). Greed for gain loses mindfulness and wisdom, also losing faith and precepts. Far away from Bodhi, therefore one should abandon greed.'
'Furthermore, Sariputra, practitioners should also accomplish four practices to attain Dharani. What are these four? There are eight letters with meanings. What are the eight letters? The letter 'A' represents the first meaning, all dharmas entering the meaning of no-self. The letter 'La' represents auspicious marks, these auspicious marks entering the meaning of the Tathagata's Dharma-body. The letter 'Pa' represents an infant, the infant-dharma representing the definite entry into the meaning of intelligence. The letter 'Ja' represents the suffering of birth, old age, sickness, and death, it is
生老等入無生滅。迦者作業。入無業報。陀者總持陀羅尼法。空無相愿趣入法界。奢者舍摩他毗婆舍那舍摩他等。入一切法。叉者諸法無住無盡。亦無破壞又無前後。如是諸法趣入涅槃。如是八字皆入此義。菩薩當隨而入之。是則名為初第一法。
應善書寫精勤受持。如是總持陀羅尼典。是名行者入第二法。半月半月應讀誦唸如是總持陀羅尼法。是名行者入第三法。行者常應專心思念如是總持陀羅尼法。令諸眾生皆悉歡喜。誘引其意務使精敏。是名行者入第四法。舍利弗行者具足如是四法。得此陀羅尼。爾時世尊即說偈言。
書持陀羅尼 思惟八字者 若半月半月 專勤常讀誦 眾生於是處 修習恒繼念 親近於廣大 菩提甚深智 決定能現見 十方一切佛 是故於此法 應修勤學心
佛告舍利弗。菩薩摩訶薩有四法利。常當專習。何謂為四。一者正念十方諸佛。二者究竟無諸魔事。三者是人速離業障。四者疾得無斷微妙甚深辯才。又舍利弗如是四法。行者應當專勤修習此陀羅尼。必獲法利。爾時世尊即說偈言。
應正念諸佛 眾魔所不覺 悉得速遠離 一切諸業障 亦獲無量億 辯才陀羅尼
佛告舍利弗。乃往宿世無量無邊阿僧祇劫。是時有佛號曰寶
【現代漢語翻譯】 現代漢語譯本： 『生』、『老』等字，是進入無生無滅的境界。『迦』字，是作業的意思，進入沒有業報的境界。『陀』字，是總持（Dharani，以簡短的語句總攝佛法精要）陀羅尼法，空無相愿，趣入法界。『奢』字，是舍摩他（Samatha，止）毗婆舍那（Vipassanā，觀），以及舍摩他等等，進入一切法。『叉』字，是諸法無住無盡，也沒有破壞，也沒有前後。像這樣的諸法趣入涅槃。像這樣的八個字都包含這個意義。菩薩應當隨順而進入其中，這就是所謂的最初第一法。 應當好好地書寫，精勤地受持。像這樣的總持陀羅尼經典，這叫做修行者進入第二法。每半個月應當讀誦憶念像這樣的總持陀羅尼法，這叫做修行者進入第三法。修行者應當常常專心思考憶念像這樣的總持陀羅尼法，令一切眾生都歡喜，誘導他們的心意，務必使他們精進敏銳，這叫做修行者進入第四法。舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），修行者如果具足像這樣的四法，就能得到這個陀羅尼。這時，世尊就說了偈語： 書寫受持陀羅尼， 思維八字的人， 如果每半個月， 專心勤奮地常常讀誦， 眾生在這個地方， 修習恒常地憶念， 親近於廣大的， 菩提（Bodhi，覺悟）甚深智慧， 決定能夠親眼見到， 十方一切佛， 因此對於這個法， 應當修習勤奮學習的心。 佛告訴舍利弗，菩薩摩訶薩（Bodhisattva-Mahāsattva，發大心的菩薩）有四種利益，應當常常專心修習。哪四種呢？第一是正念十方諸佛。第二是究竟沒有各種魔事。第三是這個人迅速遠離業障。第四是快速得到沒有間斷的微妙甚深辯才。又，舍利弗，像這樣的四法，修行者應當專心勤奮地修習這個陀羅尼，必定獲得法益。這時，世尊就說了偈語： 應當正念諸佛， 眾魔所不能覺察， 全部都能夠迅速遠離， 一切各種業障， 也獲得無量億， 辯才陀羅尼。 佛告訴舍利弗，在過去宿世無量無邊阿僧祇劫（Asamkhya kalpa，極長的時間單位）之前，那時有佛，名號叫做寶（Ratna）。
【English Translation】 English version: 『Birth』, 『old age』, etc., are entering the state of no birth and no death. The letter 『ka』 means action, entering the state of no karmic retribution. The letter 『dha』 is the Dharani (a concise summary of the essence of Buddhist teachings) of total retention, emptiness, no form, and vows, entering the Dharma realm. The letter 『sha』 is Samatha (calm abiding), Vipassanā (insight), and Samatha, etc., entering all dharmas. The letter 『ksha』 means that all dharmas are without dwelling, without end, without destruction, and without before or after. Such dharmas enter Nirvana (liberation). These eight letters all contain this meaning. Bodhisattvas (enlightenment beings) should follow and enter into them. This is called the first and foremost Dharma. One should write it well and diligently receive and uphold it. Such a Dharani scripture is called the practitioner entering the second Dharma. Every half month, one should recite and remember such a Dharani Dharma. This is called the practitioner entering the third Dharma. The practitioner should always concentrate and contemplate such a Dharani Dharma, making all sentient beings happy, guiding their minds, and striving to make them diligent and sharp. This is called the practitioner entering the fourth Dharma. Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom), if a practitioner possesses these four Dharmas, he will obtain this Dharani. At that time, the World Honored One spoke this verse: Writing and upholding the Dharani, Those who contemplate the eight letters, If every half month, Diligently and constantly recite, Sentient beings in this place, Practice constantly remembering, Drawing near to the vast, Bodhi (enlightenment) profound wisdom, Will surely be able to see, All Buddhas of the ten directions, Therefore, for this Dharma, One should cultivate a diligent learning mind. The Buddha told Sariputra, Bodhisattva-Mahāsattvas (great Bodhisattvas) have four benefits that they should always diligently practice. What are the four? First, right mindfulness of the Buddhas of the ten directions. Second, ultimately without any demonic affairs. Third, this person quickly departs from karmic obstacles. Fourth, quickly obtaining uninterrupted, subtle, profound, and eloquent speech. Furthermore, Sariputra, regarding these four Dharmas, practitioners should diligently practice this Dharani and will surely obtain Dharma benefits. At that time, the World Honored One spoke this verse: One should have right mindfulness of the Buddhas, Unnoticed by all demons, Completely able to quickly depart from, All kinds of karmic obstacles, Also obtaining countless billions, Of eloquent Dharani. The Buddha told Sariputra, in the past, countless, boundless Asamkhya kalpas (an immeasurably long period of time) ago, at that time there was a Buddha named Ratna (Jewel).
勝火聚光明如來應正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。出現於世。舍利弗寶勝火聚光明如來般涅槃時。有轉輪王名曰星持。七寶具足領四天下。其王有子名不思議功德最勝。而是王子至年一千六百歲時寶勝火聚光明佛所。初得聞此陀羅尼法。即便解悟專精修習。經七萬歲晝夜不懈。未曾疲怠目不暫閉。王子復於七萬歲中。捨身命財及以王位。又七萬歲獨靜一處精勤經行脅不著地。復於九億百千那由他諸如來所。聞說法已皆悉受持讀誦通利。王子即便出家修道。經九萬歲受持成就如此無量陀羅尼門。時此比丘成就是已。廣為眾生宣示斯義。比丘王子即於此生。化八十億那由他百千眾生。皆悉安住阿耨多羅三藐三菩提道。亦復證於不退轉地。
又舍利弗爾時眾中有長者子。名曰月幢。是長者子于彼比丘法師所。聞如此無量陀羅尼門。聞已即便隨喜頂受。月幢以此隨喜善根功德因緣。值九十億諸佛世尊。恭敬供養。得此最上陀羅尼法。于諸言論最為殊勝。又獲第一不斷辯才王子比丘。三劫供養是諸佛已得無上道。又舍利弗勿生疑惑。爾時王子比丘法師。今無量壽如來是也。爾時月幢定光佛是。佛告舍利弗。我與賢劫諸菩薩等。俱共聞此陀羅尼法即生隨喜。以此善根功德因緣。經歷四十百千劫中。常
【現代漢語翻譯】 現代漢語譯本：勝火聚光明如來（Shenghuojuguangming Rulai，佛名，意為勝火聚光明如來），應正遍知（Yingzhengbianzhi，佛的十號之一，意為應供、正遍知），明行足（Mingxingzu，佛的十號之一，意為明行圓滿），善逝（Shanshi，佛的十號之一，意為善於逝世），世間解（Shijianjie，佛的十號之一，意爲了解世間一切事理），無上士（Wushangshi，佛的十號之一，意為無上之人），調御丈夫（Tiaoyuzhangfu，佛的十號之一，意為調伏引導眾生的大丈夫），天人師（Tianrenshi，佛的十號之一，意為天人之導師），佛（Fo，覺悟者），世尊（Shizun，佛的十號之一，意為世間所尊重的人），出現於世。 舍利弗（Sheli fu，佛陀的十大弟子之一），寶勝火聚光明如來般涅槃（Ban niepan，入滅）時，有轉輪王（Zhuanlunwang，擁有統治世界的輪寶的國王）名曰星持（Xingchi），七寶（Qibao，七種珍寶）具足，領四天下（Sitianxia，指整個世界）。其王有子名不思議功德最勝（Busiyigongdezuisheng）。而是王子至年一千六百歲時，寶勝火聚光明佛所，初得聞此陀羅尼法（Tuoluonifa，總持法門，咒語）。即便解悟專精修習，經七萬歲晝夜不懈，未曾疲怠目不暫閉。王子復於七萬歲中，捨身命財及以王位。又七萬歲獨靜一處精勤經行脅不著地。復於九億百千那由他（Nayouta，梵文音譯，數量單位）諸如來所，聞說法已皆悉受持讀誦通利。王子即便出家修道。經九萬歲受持成就如此無量陀羅尼門。時此比丘（Biqiu，出家男子）成就是已，廣為眾生宣示斯義。比丘王子即於此生，化八十億那由他百千眾生，皆悉安住阿耨多羅三藐三菩提道（Anuoduoluosanmiaosanputidao，無上正等正覺之道），亦復證於不退轉地。 又舍利弗爾時眾中有長者子，名曰月幢（Yuechuang）。是長者子于彼比丘法師所，聞如此無量陀羅尼門。聞已即便隨喜頂受。月幢以此隨喜善根功德因緣，值九十億諸佛世尊，恭敬供養。得此最上陀羅尼法，于諸言論最為殊勝。又獲第一不斷辯才王子比丘。三劫（Jie，時間單位，極長的時間）供養是諸佛已得無上道。又舍利弗勿生疑惑。爾時王子比丘法師，今無量壽如來（Wuliangshou Rulai，阿彌陀佛）是也。爾時月幢定光佛（Dingguang Fo，燃燈佛）是。佛告舍利弗，我與賢劫（Xianjie，現在這個時代）諸菩薩等，俱共聞此陀羅尼法即生隨喜。以此善根功德因緣，經歷四十百千劫中，常
【English Translation】 English version: Thus I have heard. The Tathagata（Tathagata, one of the titles of a Buddha, meaning 'Thus Gone' or 'Thus Come'）, Arhat（Arhat, one who is worthy of respect）, Samyak-sambuddha（Samyak-sambuddha, perfectly enlightened）, Vidyā-carana-sampanna（Vidyā-carana-sampanna, perfect in knowledge and conduct）, Sugata（Sugata, Well-gone）, Lokavid（Lokavid, Knower of the world）, Anuttara-purusa-damya-sarathi（Anuttara-purusa-damya-sarathi, unsurpassed trainer of those who need to be tamed）, Shasta Deva-manushyanam（Shasta Deva-manushyanam, teacher of gods and humans）, Buddha（Buddha, the awakened one）, Bhagavan（Bhagavan, the blessed one）, 'Victorious Fire Heap Light' appeared in the world. Shariputra（Shariputra, one of the ten great disciples of the Buddha）, when the Tathagata 'Victorious Fire Heap Light' entered Parinirvana（Parinirvana, complete nirvana）, there was a Chakravartin king（Chakravartin king, a universal monarch who rules with a Dharma wheel） named Star Holder（Xingchi）, possessing the seven treasures（Qibao, seven kinds of treasures） and ruling the four continents（Sitianxia, the entire world）. The king had a son named Inconceivable Merit Supreme（Busiyigongdezuisheng）. When this prince reached the age of sixteen hundred, he first heard this Dharani（Dharani, a type of mantra or protective formula） teaching from the Tathagata 'Victorious Fire Heap Light'. He immediately understood and diligently practiced it, day and night for seventy thousand years without懈怠, never tiring and never closing his eyes even for a moment. The prince then, for seventy thousand years, gave up his body, life, wealth, and his kingdom. For another seventy thousand years, he remained alone in a quiet place, diligently walking and never letting his side touch the ground. Furthermore, at the places of nine hundred million, one hundred thousand, nayuta（Nayuta, a large number） of Tathagatas, he heard the Dharma and received, recited, and mastered it all. The prince then renounced his home and practiced the path. After ninety thousand years, he achieved the accomplishment of such immeasurable Dharani gates. When this Bhikshu（Bhikshu, a Buddhist monk） had achieved this, he widely proclaimed this meaning to sentient beings. The Bhikshu prince, in this very life, transformed eighty billion nayuta hundreds of thousands of sentient beings, all of whom were established on the path of Anuttara-samyak-sambodhi（Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment）, and also attained the stage of non-retrogression. Moreover, Shariputra, at that time in the assembly, there was a son of a wealthy man named Moon Banner（Yuechuang）. This son of a wealthy man heard such immeasurable Dharani gates from that Bhikshu Dharma master. Having heard it, he immediately rejoiced and received it with the crown of his head. With this root of goodness and merit of rejoicing, Moon Banner encountered ninety billion Buddhas, respectfully making offerings. He obtained this supreme Dharani teaching, which is the most excellent among all discourses. He also obtained the foremost, uninterrupted eloquence. The prince Bhikshu, after making offerings to these Buddhas for three kalpas（Kalpa, an extremely long period of time）, attained the unsurpassed path. Furthermore, Shariputra, do not have doubts. That prince Bhikshu Dharma master was the present Amitabha Tathagata（Amitabha Tathagata, the Buddha of Infinite Light）. Moon Banner at that time was Dipankara Buddha（Dipankara Buddha, the Buddha of Fixed Light）. The Buddha told Shariputra, 'I and the Bodhisattvas of this fortunate kalpa（Kalpa, the current era） together heard this Dharani teaching and immediately rejoiced. With this root of goodness and merit, for forty hundred thousand kalpas, we constantly'
勤背捨生死之法。於九十億諸如來所。得陀羅尼最為第一。言論超絕辯才殊勝。又舍利弗。是故行者若欲速得無上道者。當受持此陀羅尼法。若復不能受持書寫讀誦之者。但生隨喜。所以者何緣此善根。令是行者必當獲得不退轉地至無上道。何況受持書寫讀誦。廣為他人敷演之者。所得功德唯除如來。一切眾生不能測量。何況思惟廣為人說。爾時世尊即說偈言。
得此陀羅尼 名為無量門 諸佛常護念 魔不得其便 業障眾塵勞 皆速獲清凈 聞此妙典已 隨喜即書寫 受持恒讀誦 廣為人演說 一切諸眾生 不測其功德 行者所生處 常得見諸佛 獲不思議信 善解深經義 是行者疾得 最上菩提道 三昧通無盡 陀羅尼亦然 形色恒具足 福報常相繼 見佛及聞法 無時而暫缺 未得菩提間 永保斯功德 我念宿世時 已聞此總持 見於恒沙佛 得無上菩提 譬如昔月幢 得成定光佛 過去功德勝 法師比丘者 今見無量光 阿彌陀佛是 我與賢劫中 無量諸菩薩 俱聞此經典 深心共隨喜 若樂速親近 無上菩提道 又樂疾降魔 復樂百福嚴 當勤心總持 得此不為難 若人以珍寶 滿恒沙世界 布
【現代漢語翻譯】 現代漢語譯本： 要勤奮地背誦捨棄生死之法。在九十億諸如來（Tathagata，佛的稱號之一）那裡，得到陀羅尼（Dharani，總持、真言）最為殊勝第一。言論超絕，辯才殊勝。又舍利弗（Sariputra，佛陀十大弟子之一）。是故修行者若想快速證得無上道，應當受持此陀羅尼法。如果不能受持、書寫、讀誦此陀羅尼，但能生起隨喜之心。因為這種善根，能令修行者必定獲得不退轉地，直至無上道。何況是受持、書寫、讀誦，並廣為他人敷演講解的人，所得功德除了如來，一切眾生都無法測量。何況是思惟並廣為人說。當時世尊即說偈語：
『得到此陀羅尼，名為無量門， 諸佛常護念，魔不得其便。 業障眾塵勞，皆速獲清凈， 聞此妙典已，隨喜即書寫， 受持恒讀誦，廣為人演說， 一切諸眾生，不測其功德。 行者所生處，常得見諸佛， 獲不思議信，善解深經義， 是行者疾得，最上菩提道， 三昧通無盡，陀羅尼亦然， 形色恒具足，福報常相繼， 見佛及聞法，無時而暫缺， 未得菩提間，永保斯功德。 我念宿世時，已聞此總持， 見於恒沙佛，得無上菩提， 譬如昔月幢，得成定光佛， 過去功德勝，法師比丘者， 今見無量光，阿彌陀佛是， 我與賢劫中，無量諸菩薩， 俱聞此經典，深心共隨喜。 若樂速親近，無上菩提道， 又樂疾降魔，復樂百福嚴， 當勤心總持，得此不為難， 若人以珍寶，滿恒沙世界，布』
【English Translation】 English version: Diligently recite the Dharma of relinquishing birth and death. Among ninety billion Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), obtaining the Dharani (Dharani, a mnemonic device, incantation) is the most supreme and foremost. Speech is extraordinary, and eloquence is outstanding. Moreover, Sariputra (Sariputra, one of the Buddha's ten principal disciples). Therefore, if a practitioner wishes to quickly attain the unsurpassed path, they should uphold this Dharani Dharma. If they are unable to uphold, write, read, and recite it, they should simply generate joy and approval. The reason is that this root of goodness will ensure that the practitioner attains the stage of non-retrogression and ultimately reaches the unsurpassed path. How much more so for those who uphold, write, read, and recite it, and extensively expound it to others? The merits they obtain are immeasurable by all beings, except for the Tathagata. How much more so for those who contemplate and extensively speak about it to others. At that time, the World-Honored One spoke these verses:
'Having obtained this Dharani, it is named the Gate of Immeasurable [Merit], All Buddhas constantly protect and remember [them], and demons cannot find an opportunity. Karmic obstacles and defilements are quickly purified, Having heard this wonderful scripture, rejoice, then write it down, Uphold it, constantly read and recite it, and extensively expound it to others, The merits of all beings are immeasurable. Wherever the practitioner is born, they will always see the Buddhas, Obtain inconceivable faith, and skillfully understand the meaning of the profound sutras, This practitioner will quickly attain the supreme Bodhi path, Samadhi is boundless, and so is the Dharani, Form and appearance are always complete, and blessings constantly follow, Seeing the Buddha and hearing the Dharma are never lacking, Before attaining Bodhi, forever preserve these merits. I remember in past lives, I had already heard this Dharani, I saw Buddhas as numerous as the sands of the Ganges, and attained unsurpassed Bodhi, For example, Moon Banner in the past, attained to become Dipamkara Buddha, The Dharma master Bhikshus (Bhikshu, a Buddhist monk) whose past merits are superior, Now see Immeasurable Light, Amitabha Buddha. I, along with countless Bodhisattvas in this fortunate kalpa, All heard this scripture and deeply rejoiced together. If you desire to quickly approach the unsurpassed Bodhi path, And also desire to quickly subdue demons, and also desire to be adorned with a hundred blessings, Then diligently uphold this Dharani, obtaining it is not difficult, If a person uses jewels to fill worlds as numerous as the sands of the Ganges, and gives them away...'
施於一切 皆使得豐足 但能書此經 其福過於彼 是故應靜聽 一心初不亂 書寫與受持 及以善思惟 如此深妙典 斯為智菩薩 疾得於菩提 不足以為難
又告舍利弗。若有行者專心繼念此陀羅尼。有八夜叉住在雪山。晝夜擁護如是行者。除諸衰患益其勢力。何者為八。一名首羅(宋言勇健)二名致栗馱(堅固)三名簸臘復多(眾多)四名那羅延婆邏(大力士也)五名那隸因馱羅(人主)六名突陀利沙(五能誹謗)七名迦羅邏(嘊柴)八名修婆睺(好臂)。
告舍利弗。行者應當以好帛素。圖畫如此八鬼神像。以鮮彩色極令清凈。不得雜用眾生之膠。行者若欲讀誦此經。先應沐浴著凈衣服。專心祈請此八鬼神。為設種種香潔飲食。眾妙雜香散華華鬘。及凈油燈以供養之。行者復應彩畫于地。如圓輪座自在其上。右膝著地手執香爐。一心慈念無量眾生。七遍微誦陀羅尼咒。是八鬼神即現其身。
欲界天中有菩薩。是八大士見此行者敬誦如此陀羅尼時。亦常護念益其勢力。何者為八。眾光菩薩。智光菩薩。日光菩薩。問難菩薩。一切愿滿菩薩。大力菩薩。星王菩薩。妙意菩薩。是八菩薩及八鬼神。令此行者一心專修。得陀羅尼法利勢力。使諸眾生皆愛念之。一切所須隨意
【現代漢語翻譯】 施捨給一切眾生，都能使他們得到豐足。
但如果有人書寫此經，他的福報將超過之前的佈施。
因此，應當安靜地聽聞，一心不亂。
書寫、受持，並且善於思考其中的道理。
如此深奧微妙的經典，是智慧菩薩所為。
迅速證得菩提，並非難事。
佛陀又告訴舍利弗（Śāriputra，智慧第一的弟子）：如果有人專心持續地念誦這個陀羅尼（dhāraṇī，總持、真言）。有八個夜叉（yakṣa，守護神）住在雪山，日夜擁護這樣的修行者，消除各種衰敗和災患，增益他們的勢力。這八個夜叉的名字是什麼呢？
第一位名叫首羅（Śūra），（翻譯成宋朝的語言是勇健的意思）。第二位名叫致栗馱（Citraka），（意思是堅固）。第三位名叫簸臘復多（Varada），（意思是眾多）。第四位名叫那羅延婆邏（Nārāyaṇabala），（意思是大力士）。第五位名叫那隸因馱羅（Nāri-indra），（意思是人主）。第六位名叫突陀利沙（Tuthariṣa），（可能指善於辯論或誹謗）。第七位名叫迦羅邏（Karāla），（意思是嘊柴，形容外貌）。第八位名叫修婆睺（Subāhu），（意思是好臂）。
佛陀告訴舍利弗：修行者應當用好的絲綢，繪製這八個鬼神像。用鮮艷的色彩，使畫像非常乾淨。不得使用動物的膠。修行者如果想要讀誦此經，應當先沐浴，穿乾淨的衣服，專心祈請這八個鬼神，為他們設定各種香潔的飲食，各種美妙的雜香、散花、花鬘，以及乾淨的油燈來供養他們。修行者還應當在地上彩繪一個圓輪座，自在地坐在上面，右膝著地，手執香爐，一心慈念無量眾生，用微小的聲音唸誦七遍陀羅尼咒。這八個鬼神就會顯現他們的身形。
在欲界天（Kāmadhātu，佛教宇宙觀中的一個界）中有八位菩薩（bodhisattva，有情覺悟者）。當這八位大士看到這位修行者恭敬地念誦這個陀羅尼時，也會常常護念他，增益他的勢力。這八位菩薩是誰呢？眾光菩薩、智光菩薩、日光菩薩、問難菩薩、一切愿滿菩薩、大力菩薩、星王菩薩、妙意菩薩。這八位菩薩和八位鬼神，使這位修行者一心專修，得到陀羅尼的法力，使一切眾生都愛念他，一切所需都能隨意獲得。
【English Translation】 Bestowing upon all, making them abundant and fulfilled.
But if one writes this scripture, their merit surpasses that of the former giving.
Therefore, one should listen quietly, with a focused mind, not distracted from the beginning.
Writing, upholding, and contemplating it with good thoughts.
Such a profound and wondrous scripture, is the work of a wise Bodhisattva (bodhisattva, an enlightened being).
Quickly attaining Bodhi (bodhi, enlightenment) is not difficult.
Again, the Buddha told Śāriputra (Śāriputra, the disciple foremost in wisdom): 'If there is a practitioner who single-mindedly and continuously recites this dhāraṇī (dhāraṇī, a sacred utterance or spell), eight Yakṣas (yakṣa, a type of spirit or deity) dwelling in the Snow Mountains will protect such a practitioner day and night, removing all decline and misfortune, and increasing their power. Who are these eight?
The first is named Śūra (Śūra), (which in the Song Dynasty language means 'brave and strong'). The second is named Citraka (Citraka), (meaning 'firm and steadfast'). The third is named Varada (Varada), (meaning 'abundant'). The fourth is named Nārāyaṇabala (Nārāyaṇabala), (meaning 'mighty warrior'). The fifth is named Nāri-indra (Nāri-indra), (meaning 'lord of men'). The sixth is named Tuthariṣa (Tuthariṣa), (possibly meaning 'skilled in debate' or 'slanderous'). The seventh is named Karāla (Karāla), (meaning 'fierce' or 'terrifying'). The eighth is named Subāhu (Subāhu), (meaning 'beautiful arms').'
The Buddha told Śāriputra: 'The practitioner should use fine silk to draw images of these eight ghost-spirits. Use bright colors to make the images extremely pure. Do not use animal glue. If the practitioner wishes to recite this scripture, they should first bathe and wear clean clothes, and wholeheartedly pray to these eight ghost-spirits, preparing various fragrant and pure foods, various wonderful mixed incenses, scattered flowers, flower garlands, and pure oil lamps to offer to them. The practitioner should also paint a circular seat on the ground, sit freely upon it, with their right knee on the ground, holding an incense burner in their hand, and with a compassionate mind towards limitless beings, softly recite the dhāraṇī mantra seven times. These eight ghost-spirits will then manifest their forms.'
In the Desire Realm Heaven (Kāmadhātu, the realm of desire in Buddhist cosmology) there are eight Bodhisattvas. When these eight great beings see this practitioner reverently reciting this dhāraṇī, they will also constantly protect and support them, increasing their power. Who are these eight? Bodhisattva of Universal Light, Bodhisattva of Wisdom Light, Bodhisattva of Sunlight, Bodhisattva of Questioning, Bodhisattva of All Wishes Fulfilled, Bodhisattva of Great Power, Bodhisattva of Star King, Bodhisattva of Wonderful Intent. These eight Bodhisattvas and eight ghost-spirits enable this practitioner to cultivate single-mindedly, obtain the power of the dhāraṇī, causing all beings to love and cherish them, and all their needs to be fulfilled at will.
不乏。百由旬內無諸衰患。如是行者應當修陀羅尼。發真實愿憶念精勤。愛樂一切善法。分佈施戒等心廣惠。隨彼多少無所吝惜。行者受持此陀羅尼。又應尊重佛及法僧。於三寶所恒生敬畏。一心專修甚深法忍。
世尊說此陀羅尼時。三千恒河沙百千億那由他諸菩薩等。悉得此陀羅尼門名說無量。又復證於不退轉地。當得阿耨多羅三藐三菩提。六十頻婆羅諸天人等。未發無上菩提心者。今皆悉發無上道意。
時舍利弗白佛言世尊。何名斯經。云何奉持。告舍利弗。此經名為無量門總持陀羅尼。如是受持。亦名摧破一切眾魔總持陀羅尼如是受持。亦名菩薩一分超意總持陀羅尼如是受持。亦名一分得一切智總持陀羅尼如是受持。爾時世尊說此經已。舍利弗等諸大聲聞。菩薩人天修羅迦樓羅乾闥婆緊那羅摩睺羅伽。一切世間聞佛所說。歡喜踴躍頂戴受持作禮而退。
無量門破魔陀羅尼經
【現代漢語翻譯】 現代漢語譯本： 不缺少。在方圓百由旬（yóu xún，古印度長度單位，一說為一天行程）內沒有各種衰敗和災患。像這樣修行的人應當修習陀羅尼（tuó luó ní，總持、真言），發起真實誓願，憶念並精進修行，喜愛一切善法，以佈施、持戒等心廣泛施予恩惠，無論多少都不吝惜。修行者受持此陀羅尼，又應當尊重佛、法、僧三寶，對於三寶常懷敬畏之心，一心專修甚深法忍。 世尊宣說此陀羅尼時，三千恒河沙數百千億那由他（nà yóu tā，數量單位，極大的數目）諸菩薩等，都獲得了此陀羅尼門，名稱為『說無量』。又證得了不退轉地（bù tuì zhuǎn dì，菩薩修行位階，不會退轉），將來能夠證得阿耨多羅三藐三菩提（ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）。六十頻婆羅（pín pó luó，數量單位）諸天人等，未曾發起無上菩提心的人，現在都發起了無上道意。 當時，舍利弗（Shè lì fú，佛陀十大弟子之一，智慧第一）稟白佛陀說：『世尊，這部經叫什麼名字？應當如何奉持？』佛陀告訴舍利弗：『這部經名為《無量門總持陀羅尼經》，就這樣受持。也名為《摧破一切眾魔總持陀羅尼經》，就這樣受持。也名為《菩薩一分超意總持陀羅尼經》，就這樣受持。也名為《一分得一切智總持陀羅尼經》，就這樣受持。』當時，世尊宣說此經完畢，舍利弗等諸大聲聞（shēng wén，聽聞佛陀教誨而證悟的弟子），菩薩，人，天，阿修羅（ā xiū luó，一種神道），迦樓羅（jiā lóu luó，一種鳥神），乾闥婆（qián tà pó，一種天神，善於音樂），緊那羅（jǐn nà luó，一種天神，善於音樂），摩睺羅伽（mó hóu luó qié，一種蛇神），一切世間眾生聽聞佛陀所說，歡喜踴躍，頂戴受持，作禮而退。 《無量門破魔陀羅尼經》
【English Translation】 English version: Not lacking. Within a hundred yojanas (yōujùn, an ancient Indian unit of distance, said to be a day's journey) there are no decays or afflictions. Those who practice in this way should cultivate the Dharani (dhāranī, a mnemonic device, incantation), generate true vows, remember and diligently practice, love all good dharmas, and widely bestow kindness with a mind of generosity, precepts, etc., without being stingy regardless of how much. Practitioners who uphold this Dharani should also respect the Buddha, Dharma, and Sangha, and always have reverence for the Three Jewels, wholeheartedly cultivating profound Dharma-patience. When the World Honored One spoke this Dharani, three thousand Ganges river sands of hundreds of thousands of millions of nayutas (nàyōutā, a unit of number, an extremely large number) of Bodhisattvas and others all obtained this Dharani gate, named 'Speaking Immeasurably'. They also attained the stage of non-retrogression (bù tuì zhuǎn dì, the stage of a Bodhisattva's practice where they will not regress), and in the future will attain Anuttara-samyak-sambodhi (ā nòu duō luó sān miǎo sān pú tí, unsurpassed perfect enlightenment). Sixty pimbara (pín pó luó, a unit of number) of devas and humans, those who had not generated the unsurpassed Bodhi mind, now all generated the intention for the unsurpassed path. At that time, Shariputra (Shè lì fú, one of the Buddha's ten great disciples, foremost in wisdom) said to the Buddha: 'World Honored One, what is the name of this Sutra? How should it be upheld?' The Buddha told Shariputra: 'This Sutra is named the 'Immeasurable Gate Total-Retention Dharani Sutra', uphold it in this way. It is also named the 'Crushing All Demons Total-Retention Dharani Sutra', uphold it in this way. It is also named the 'Bodhisattva's Partial Transcendental Intention Total-Retention Dharani Sutra', uphold it in this way. It is also named the 'Partial Attainment of All-Wisdom Total-Retention Dharani Sutra', uphold it in this way.' At that time, after the World Honored One finished speaking this Sutra, Shariputra and other great Shravakas (shēng wén, disciples who attained enlightenment by hearing the Buddha's teachings), Bodhisattvas, humans, devas, asuras (ā xiū luó, a type of deity), garudas (jiā lóu luó, a type of bird deity), gandharvas (qián tà pó, a type of celestial being, skilled in music), kinnaras (jǐn nà luó, a type of celestial being, skilled in music), mahoragas (mó hóu luó qié, a type of serpent deity), all beings in the world heard what the Buddha said, rejoiced, danced, respectfully received and upheld it, paid homage, and withdrew. The Immeasurable Gate Breaking-Demons Dharani Sutra