T19n1015_佛說阿難陀目佉尼呵離陀鄰尼經
大正藏第 19 冊 No. 1015 佛說阿難陀目佉尼呵離陀鄰尼經
No. 1015 [Nos. 1009, 1011-1014, 1016-1018]
佛說阿難陀目佉尼呵離陀鄰尼經
元魏北印度三藏佛馱扇多譯
聞如是。一時佛游于維耶離大叢樹間。有精舍名交露莊嚴。與大比丘眾三十萬人俱。時佛欲放軀命。自期三月當般涅槃。爾時佛告賢者摩訶目揵連。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。目犍連即時受教。稽首佛足作禮而去。自以功德便一舉足蹈須彌頂。承佛威神即坐思惟。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。欲知閻浮利內比丘所在遠近令聚。則如所念應亦皆集及知處所。時有四十萬比丘來會精舍。佛復告不現相菩薩。軟首菩薩。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。善男子汝去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。皆令來會交露精舍。十菩薩等各受佛教稽首而
【現代漢語翻譯】 現代漢語譯本： 如是我聞。一時，佛陀在維耶離（Vaishali，古印度城市名）的大叢樹林間游化。有一處精舍名為交露莊嚴。與會的有三十萬大比丘眾。當時，佛陀將要捨棄生命，預定三個月后將入般涅槃（Parinirvana，佛教術語，指佛陀或阿羅漢去世）。 這時，佛陀告訴賢者摩訶目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一），讓他前往三千大千國土（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界系統），召集其中所有的聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，無需依賴他人教導，自己證悟的修行者）以及發菩薩心（Bodhi-citta，立志成佛的心）的修行者前來集會。目犍連立即接受教誨，向佛陀的足部致敬后離去。他憑藉自己的功德，一步便跨越到須彌山（Sumeru，佛教宇宙觀中的聖山）頂。承蒙佛陀的威神力加持，他開始思惟，應當入何種三昧（Samadhi，禪定），才能讓三千世界都聽到他的邀請之聲。隨即，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，有一百萬比丘前來精舍集會。 賢者舍利弗（Śāriputra，佛陀十大弟子之一）也發起意念：『我也應當入三昧，想要知道閻浮利（Jambudvipa，我們所居住的這個世界）內的比丘們身在何處，無論遠近，都讓他們聚集。』於是，如他所想，所有比丘都聚集而來，並且他知曉了他們的處所。當時，有四十萬比丘前來精舍集會。 佛陀又告訴不現相菩薩（Anupalabdhi-lakshana Bodhisattva）、軟首菩薩（Mrdu-shira Bodhisattva）、棄諸勤苦菩薩（Sarva-klesha-prahana Bodhisattva）、出一切憂冥菩薩（Sarva-durgati-nirghatana Bodhisattva）、除一切蓋菩薩（Sarva-avarana-vishkambhin Bodhisattva）、一切尊自在菩薩（Sarva-satva-namaskrta-svatantra Bodhisattva）、其音廣聞遍見普安菩薩（Suvikranta-gamana Bodhisattva）、眾香手菩薩（Sarva-gandha-hasta Bodhisattva）、一語報萬億音菩薩（Eka-vyuha-prati-svaranakoti-niyuta-shata-sahasra-prati-bhanavant Bodhisattva）、慈氏菩薩（Maitreya Bodhisattva）等菩薩：『善男子，你們前往十方如恒河沙數般的諸佛國土，召集其中所有已發菩薩心、已得阿惟越致（Avaivartika，不退轉）及未得阿惟越致者，已得無所從生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）及未得無所從生法忍者，都讓他們前來交露精舍集會。』十位菩薩等各自接受佛陀的教誨，稽首而
【English Translation】 English version: Thus I have heard. At one time, the Buddha was traveling in the great cluster of trees in Vaishali (Vaishali, an ancient Indian city). There was a monastery named Jialu Zhuangyan. He was with a gathering of 300,000 great Bhikshus (Bhikshu, a Buddhist monk). At that time, the Buddha was about to relinquish his life and had set a date three months hence for his Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat). Then, the Buddha told the wise Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples) to go to the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a world system in Buddhist cosmology) and summon all the Śrāvakas (Śrāvaka, practitioners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without relying on the teachings of others), and those who have generated Bodhi-citta (Bodhi-citta, the mind of enlightenment, the aspiration to become a Buddha) to come to the assembly. Mahāmaudgalyāyana immediately accepted the teaching, bowed at the Buddha's feet, and departed. Relying on his own merit, he stepped onto the summit of Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) in one stride. Receiving the Buddha's majestic spiritual power, he began to contemplate what Samadhi (Samadhi, meditative absorption) he should enter to make his invitation heard throughout the three thousand worlds. Immediately, he entered the Samadhi as he had thought, and his voice was heard everywhere in the ten directions. At that time, one million Bhikshus came to the monastery for the assembly. The wise Śāriputra (Śāriputra, one of the Buddha's ten great disciples) also generated the thought: 'I should also enter Samadhi, wanting to know where the Bhikshus are within Jambudvipa (Jambudvipa, the world we live in), whether near or far, and gather them all.' Then, as he had thought, all the Bhikshus gathered, and he knew their locations. At that time, 400,000 Bhikshus came to the monastery for the assembly. The Buddha then told the Anupalabdhi-lakshana Bodhisattva (Anupalabdhi-lakshana Bodhisattva), Mrdu-shira Bodhisattva (Mrdu-shira Bodhisattva), Sarva-klesha-prahana Bodhisattva (Sarva-klesha-prahana Bodhisattva), Sarva-durgati-nirghatana Bodhisattva (Sarva-durgati-nirghatana Bodhisattva), Sarva-avarana-vishkambhin Bodhisattva (Sarva-avarana-vishkambhin Bodhisattva), Sarva-satva-namaskrta-svatantra Bodhisattva (Sarva-satva-namaskrta-svatantra Bodhisattva), Suvikranta-gamana Bodhisattva (Suvikranta-gamana Bodhisattva), Sarva-gandha-hasta Bodhisattva (Sarva-gandha-hasta Bodhisattva), Eka-vyuha-prati-svaranakoti-niyuta-shata-sahasra-prati-bhanavant Bodhisattva (Eka-vyuha-prati-svaranakoti-niyuta-shata-sahasra-prati-bhanavant Bodhisattva), Maitreya Bodhisattva (Maitreya Bodhisattva), and other Bodhisattvas: 'Good men, 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 Bodhi-citta, those who have attained Avaivartika (Avaivartika, non-retrogression) and those who have not attained Avaivartika, those who have attained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the realization of the truth of the non-arising and non-ceasing of all dharmas) and those who have not attained Anutpattika-dharma-kshanti, and have them all come to the Jialu monastery for the assembly.' The ten Bodhisattvas and others each accepted the Buddha's teaching, bowed, and
去。遍到十方恒沙國土。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。初發大意及應法作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。於是舍利弗即起離坐。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。行何法行常不失意。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。欲問其義快如是乎。佛言諦聽善持思之。吾當為汝深加解脫。令一切聞疾得無上平等之道最正覺也。佛語舍利弗。是菩薩等已得應此陀鄰尼卷已。照明諸法悉為一切諸法作導。所以者何用世間人故也。
佛語舍利弗。菩薩有四事用得是法。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。用得是法也。
佛語舍利弗。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
【現代漢語翻譯】 現代漢語譯本： 去，遍及十方恒河沙數般的國土。那時，八十億百千位一生補處菩薩（指下一世將成佛的菩薩）前來集會，億百千位阿惟越致菩薩（指永不退轉的菩薩）前來集會，三十億位獲得無所從生法忍菩薩（指證悟到諸法本無生滅的菩薩）前來集會，六十億位凈意解脫菩薩前來集會。還有無數初發大乘菩提心及修行相應之法的修行者，都依靠佛的威神之力，從十方飛來此處，向佛作禮，一起坐下。當時，舍利弗（佛陀的十大弟子之一，以智慧著稱）看到菩薩們的品位和所處境界各不相同，卻能同樣飛來集會，感到驚異，心想：『這是佛的功德和神力所致，但究竟是何原因，使他們如此前來集會呢？』於是，舍利弗起身離開座位，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，聽聞佛的教誨后各得其所。愿恒河沙數般的佛所說的經法，能夠讓一切眾生平等聽聞並獲得清凈，使無數人提出的各種問題都能得到解答。修行什麼法才能常不迷失，迅速證得無上平等之道，成就最正覺呢？』 佛說：『好啊，好啊，舍利弗！你爲了諸位菩薩摩訶薩（指大菩薩）的緣故，想要詢問這個道理，真是太好了！』佛說：『仔細聽著，好好思考，我將為你深入地解釋，讓一切眾生聽聞后，迅速證得無上平等之道，成就最正覺。』佛告訴舍利弗：『這些菩薩已經獲得了與此陀鄰尼（總持，指能總攝憶持一切法義的咒語或法門）相應的能力，能夠照亮一切諸法，併爲一切諸法作引導。』這是什麼原因呢？因為他們是爲了世間人的緣故啊。 佛告訴舍利弗：『菩薩有四種行為，能夠獲得這種法。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。』這就是獲得這種法的四種行為。 佛告訴舍利弗：『菩薩還有四種行為，能夠獲得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，解除疑惑和污垢，度脫一切世間人。
【English Translation】 English version: Then, they traveled to countless lands as numerous as the sands of the Ganges River in the ten directions. At that time, eighty billion hundred thousand Bodhisattvas destined to Buddhahood in their next life (Eka-jati-pratibaddha Bodhisattvas) came to the assembly. A billion hundred thousand Avaivartika Bodhisattvas (non-regressing Bodhisattvas) came to the assembly. Thirty billion Bodhisattvas who had attained the Dharma-kshanti of non-origination (Anutpattika-dharma-kshanti Bodhisattvas) came to the assembly. Sixty billion Bodhisattvas liberated by pure intention came to the assembly. Innumerable beings who had initially aspired to the Great Vehicle and practiced in accordance with the Dharma, all relying on 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, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) saw that the ranks and abodes of the Bodhisattvas were different, yet they all flew to the assembly in the same manner. He was astonished and thought: 'This must be due to the merit and spiritual power of the Buddha, but what is the reason that they come to the assembly in this way?' Thereupon, Shariputra rose from his seat, paid homage to the Buddha, knelt with his palms together, and said to the Buddha: 'I have doubts in my mind and now wish to ask the Buddha, so that the Bodhisattvas in this assembly may gain true faith, and each may attain their proper place upon hearing the Buddha's teachings. May the teachings spoken by Buddhas as numerous as the sands of the Ganges River be heard equally by all beings, and may they attain purity. May countless people be able to answer all kinds of questions they are asked. What practice must one follow to never lose one's way and quickly attain the unsurpassed path of equality, achieving the most perfect enlightenment (Anuttara-samyak-sambodhi)?' The Buddha said: 'Excellent, excellent, Shariputra! It is truly wonderful that you wish to inquire about this meaning for the sake of all the Bodhisattva-Mahasattvas (great Bodhisattvas)!' The Buddha said: 'Listen carefully and contemplate well. I will explain it to you in depth, so that all who hear it may quickly attain the unsurpassed path of equality, achieving the most perfect enlightenment.' The Buddha told Shariputra: 'These Bodhisattvas have already attained the ability corresponding to this Dharani (a mnemonic device, referring to a mantra or teaching that encapsulates and retains all Dharma meanings), which illuminates all Dharmas and guides all Dharmas.' What is the reason for this? It is because they are for the sake of the people of the world. The Buddha told Shariputra: 'Bodhisattvas have four practices by which they can attain this Dharma. What are the four? First, their bodily actions are always cautious and disciplined. Second, their words are always sincere and truthful. Third, their thoughts are always gentle and compliant. Fourth, they skillfully and expediently protect all beings.' These are the four practices by which one attains this Dharma. The Buddha told Shariputra: 'Bodhisattvas also have four practices by which they can attain inexhaustible wisdom of the empty body. What are the four? First, by abiding in purity, they burn away all toilsome efforts, dissolve doubts and defilements, and liberate all beings in the world.
民。二者以清凈住持諸經法導利一切。三者以清凈住所作功德饒益一切。四者凈諸國土過度一切使得佛法。是為四事。空身凈住慧不可盡也。
佛語舍利弗。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。二者陀鄰尼目佉入其忍辱。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。佛言菩薩其欲逮得阿難陀目佉尼呵離陀鄰尼。當先曉覺四十八名。何等四十八。
阿攱(無為) 默攱(不為)三曼陀目攱(普門) 悉提(精勤) 尼律提(寂滅) 波羅捭(照光) 伊隸(順教) 劫卑(常念) 劫般陀離(所念) 沙離(妙術) 沙羅颰離(妙句) 嘻羅(有心) 嘻隸(無意) 嘻栗隸(心無所念)栴提(解脫)遮羅泥(行者) 頗遮泥(無動) 阿蘭泥(他余) 涅勿提(無脫) 涅誓提(無生) 尼阿羅捭末離(無垢行) 輸他泥(嚴凈) 波羅紇陀颰泥(無往) 暴披捭之兮(名聞) 阿霜祇(離有) 曇彌(無礙) 維弗羅佉揩捭(調定) 僧揭棧(長光明) 侄提離(甚勇) 摩訶侄提離(大勇) 夜蛇披提(嗟嘆句) 頞遮離(不可動) 末遮離(不動) 三末遮離(
【現代漢語翻譯】 現代漢語譯本： 『民。』這四件事是：第一，以清凈的身心安住，守護諸經法，引導利益一切眾生。第二，以清凈的住處，守護諸經法，引導利益一切眾生。第三，以清凈的住所，所作的功德饒益一切眾生。第四，清凈諸佛國土，超越一切，使得佛法廣佈。這就是四件事。空性的身體，清凈的安住，智慧是不可窮盡的。
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），用以進入生死輪迴，令其迅速獲得解脫。是哪四件事呢？第一，陀鄰尼目佉，因世間的名色（nāma-rūpa，精神和物質）使之迅速獲得清凈之法。第二，陀鄰尼目佉，進入忍辱（kṣānti）的境界。第三，陀鄰尼目佉，全部進入一切思想的根源。第四，陀鄰尼目佉，進入一切所為的善惡之法，使之迅速獲得解脫。這就是四件事，迅速獲得此陀鄰尼目佉。
佛說，菩薩如果想要獲得阿難陀目佉尼呵離陀鄰尼（Ānanda-mukha-nirhāra-dhāraṇī，喜樂解脫總持），應當首先曉覺四十八個名稱。是哪四十八個呢？
阿攱（Akhe，無為），默攱（Mukhe，不為），三曼陀目攱（Samanta-mukhe，普門），悉提（Siddhi，精勤），尼律提（Nirutti，寂滅），波羅捭（Para-bhe，照光），伊隸（Iri，順教），劫卑（Kalpi，常念），劫般陀離（Kalpa-dhārī，所念），沙離（Śāli，妙術），沙羅颰離（Śara-dhārī，妙句），嘻羅（Hira，有心），嘻隸（Hiri，無意），嘻栗隸（Hiri-iri，心無所念），栴提（Candi，解脫），遮羅泥（Caraṇi，行者），頗遮泥（Pha-caraṇi，無動），阿蘭泥（Āraṇi，他余），涅勿提（Nirvṛti，無脫），涅誓提（Nih-sthiti，無生），尼阿羅捭末離（Ni-āra-bhe-malī，無垢行），輸他泥（Śuddha-ni，嚴凈），波羅紇陀颰泥（Para-gata-dhārī，無往），暴披捭之兮（Bahu-pi-bhe-ji-he，名聞），阿霜祇（Ā-saṃgi，離有），曇彌（Dhammi，無礙），維弗羅佉揩捭（Vipula-kha-khe-bhe，調定），僧揭棧（Saṃghāta，長光明），侄提離（Dhṛti-ri，甚勇），摩訶侄提離（Mahā-dhṛti-ri，大勇），夜蛇披提（Yaśa-pi-dhi，嗟嘆句），頞遮離（Acala，不可動），末遮離（Ma-cala，不動），三末遮離（Sama-cala，平等不動）。
【English Translation】 English version: 'Mins.' These four things are: First, abiding in purity of body and mind, upholding the sutras and benefiting all beings. Second, with a pure dwelling place, upholding the sutras and benefiting all beings. Third, with a pure abode, using the merits of one's actions to benefit all beings. Fourth, purifying all Buddha lands, transcending everything, and spreading the Buddha's teachings. These are the four things. The empty body, pure abiding, and wisdom are inexhaustible.
The Buddha told Śāriputra: Bodhisattvas also have four things, holding the Dhāraṇī-mukha (gate of dharani), using it to enter the cycle of birth and death, so that they may quickly attain liberation. What are the four things? First, Dhāraṇī-mukha, through the worldly nāma-rūpa (name and form), enables one to quickly attain pure Dharma. Second, Dhāraṇī-mukha, entering the realm of kṣānti (patience). Third, Dhāraṇī-mukha, fully entering the root of all thoughts. Fourth, Dhāraṇī-mukha, entering all good and evil dharmas of actions, enabling one to quickly attain liberation. These are the four things, quickly attaining this Dhāraṇī-mukha.
The Buddha said, if Bodhisattvas wish to attain the Ānanda-mukha-nirhāra-dhāraṇī (dharani of joyful liberation), they should first understand the forty-eight names. What are the forty-eight?
Akhe (無為, non-action), Mukhe (不為, non-doing), Samanta-mukhe (普門, universal gate), Siddhi (精勤, diligence), Nirutti (寂滅, extinction), Para-bhe (照光, illuminating), Iri (順教, obedient to teachings), Kalpi (常念, constant mindfulness), Kalpa-dhārī (所念, what is mindful), Śāli (妙術, wonderful skill), Śara-dhārī (妙句, wonderful phrase), Hira (有心, having mind), Hiri (無意, without intention), Hiri-iri (心無所念, mind without thought), Candi (解脫, liberation), Caraṇi (行者, practitioner), Pha-caraṇi (無動, without movement), Āraṇi (他余, other), Nirvṛti (無脫, without escape), Nih-sthiti (無生, without birth), Ni-āra-bhe-malī (無垢行, undefiled conduct), Śuddha-ni (嚴凈, pure and adorned), Para-gata-dhārī (無往, without going), Bahu-pi-bhe-ji-he (名聞, renowned), Ā-saṃgi (離有, detached from existence), Dhammi (無礙, unobstructed), Vipula-kha-khe-bhe (調定, well-regulated), Saṃghāta (長光明, long light), Dhṛti-ri (甚勇, very brave), Mahā-dhṛti-ri (大勇, great bravery), Yaśa-pi-dhi (嗟嘆句, exclamation of praise), Acala (不可動, immovable), Ma-cala (不動, unmoving), Sama-cala (平等不動, equally unmoving).
等動) 提羅刪提(次堅) 羞絺提(諦往) 阿霜迦捭呵離(無礙行) 三曼陀目攱(普尊) 尼呵羅述提(精勤行) 須彌(須彌)耽披颰提(住遮)羝羅[序-予+單]彌(堅強力) [序-予+單]摩颰提(得強力) 摩訶佉揩子(大光明) 捭富羅賴彌(長照明) 薩和呂㝹揭提(生所護) 阿那叱祇(無斷) 陀鄰尼目佉貳那提(無有)
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。不作是作。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。亦不坐行亦不無所得。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
【現代漢語翻譯】 現代漢語譯本 等動) Tīluó shān tí (次堅，Firm) Xiū chī tí (諦往，Truthful) Ā shuāng jiā bǎi hē lí (無礙行，Unobstructed Conduct) Sān màn tuó mù qī (普尊，Universally Honored) Ní hē luó shù tí (精勤行，Diligent Conduct) Xū mí (須彌，Sumeru) Dān pī bá tí (住遮，Dwelling Obstruction) Dī luó [序-予+單] mí (堅強力，Strong Power) [序-予+單] mó bá tí (得強力，Attained Strong Power) Mó hē qiā kāi zi (大光明，Great Light) Bǎi fù luó lài mí (長照明，Long Illumination) Sà hé lǚ nǜ jiē tí (生所護，Protected by Birth) Ā nà chì qí (無斷，Uninterrupted) Tuó lín ní mù qiā èr nà tí (無有，Non-existent)
現在佛所說如是神咒四十八名。
佛告舍利弗（Śāriputra）。菩薩當念陀鄰尼（dhāraṇī）。如是若脫法若不脫法。不作是作。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。亦不求佛亦不轉意。亦不相好亦不種好。亦不眷屬亦不有戒。亦不三昧（samādhi）亦不智慧（prajñā）。亦不解脫亦不見解脫慧。亦不坐行亦不無所得。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（Śāriputra）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（dhāraṇī）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（samādhi）。是名悉自成本功德。是名法種積藏發
【English Translation】 English version Deng Dong) Tīluó shān tí (次堅, Firm) Xiū chī tí (諦往, Truthful) Ā shuāng jiā bǎi hē lí (無礙行, Unobstructed Conduct) Sān màn tuó mù qī (普尊, Universally Honored) Ní hē luó shù tí (精勤行, Diligent Conduct) Xū mí (須彌, Sumeru) Dān pī bá tí (住遮, Dwelling Obstruction) Dī luó [序-予+單] mí (堅強力, Strong Power) [序-予+單] mó bá tí (得強力, Attained Strong Power) Mó hē qiā kāi zi (大光明, Great Light) Bǎi fù luó lài mí (長照明, Long Illumination) Sà hé lǚ nǜ jiē tí (生所護, Protected by Birth) Ā nà chì qí (無斷, Uninterrupted) Tuó lín ní mù qiā èr nà tí (無有, Non-existent)
These are the forty-eight names of the divine mantra spoken by the present Buddha.
The Buddha told Śāriputra (舍利弗): 'A Bodhisattva should contemplate this dhāraṇī (陀鄰尼). Thus, regarding whether a dharma is liberated or not liberated, do not create such distinctions. Neither know nor understand. Within it, there is neither increase nor decrease. Neither see liberation nor non-liberation. Neither see arising nor ceasing. Neither see past, present, nor future. Neither see coming nor going. Neither seek the Buddha nor change intention. Neither good marks nor planting good. Neither retinue nor having precepts. Neither samādhi (三昧) nor prajñā (智慧). Neither liberation nor seeing the wisdom of liberation. Neither sitting practice nor non-attainment. Neither removing defilement nor wisdom nor lack of wisdom. Neither teaching nor purifying all. Neither having self nor having person. Neither for the sake of dharma nor diligent progress. Neither practice nor purity. Neither body nor mind nor mouth nor future. Neither past nor present nor self for the body nor for the body of others.' Thus, Śāriputra (舍利弗), this dharma is called the unsurpassed and supreme dharma among all dharmas. It also gathers and restrains all dharmas and enters into all dharmas. This is called contemplating the dharmas of all Buddhas. This dhāraṇī (陀鄰尼) is called the fierceness of dharma, briefly gathering all dharmas. This is called the chapter of clear understanding. It purifies all people, fulfills all wishes, enables one to obtain fame and awakening samādhi (三昧). This is called completely accomplishing one's own merits. This is called the seed of dharma, accumulating and storing development.
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。聞是阿難陀目佉尼訶離陀鄰尼。為已得阿惟越致及無上平等之道。何以故於是諸佛所行。皆已具足為一切作行。破壞五道生死及諸疑結。使疾得陀鄰尼也。佛爾時說偈言。
莫作念言空法 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 是要慧無崖底 速得近陀鄰尼 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 此目佉陀鄰尼 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 若菩薩作福施 萬億劫不懈惓 不如學陀鄰尼 一月中德停等 具受說陀鄰尼 悉得諸三昧慧 已得意不復轉 當
【現代漢語翻譯】 現代漢語譯本： 諸位意根（manas-indriya，意念的根源），要使它們極其尊重、相好莊嚴，以至沒有任何事物能夠動搖它們。即使是天魔（deva-māra，天界的惡魔）前來，也不能破壞，不能奪取，不能接近。舍利弗（Śāriputra，佛陀的十大弟子之一），如果有菩薩（bodhisattva，立志成佛的修行者）聽聞這個阿難陀目佉尼訶離陀鄰尼（Ānanda-mukha-nirhāradhāraṇī，阿難陀所宣說的開示之陀羅尼），就能夠得到阿惟越致（avaivartika，不退轉）的果位以及無上平等之道。為什麼呢？因為這些都是諸佛（buddha，覺悟者）所修行的，已經完全具備，為一切眾生作出榜樣，破壞五道（五趣：地獄、餓鬼、畜生、人、天）的生死輪迴以及各種疑惑和束縛，使他們迅速獲得陀鄰尼（dhāraṇī，總持、真言）。 佛陀（buddha，覺悟者）當時說了這首偈語： 不要認為空法（śūnyatā-dharma，空性的法）是虛無的， 不要輕視說得到或得不到， 直接相信佛法，不要心中疑惑， 這樣就能迅速獲得陀鄰尼（dhāraṇī，總持、真言）。 害怕被空性所束縛， 分別空性就能迅速成佛， 重要的是要有無邊無際的智慧， 這樣就能迅速接近陀鄰尼（dhāraṇī，總持、真言）。 菩薩（bodhisattva，立志成佛的修行者）持誦陀鄰尼（dhāraṇī，總持、真言）， 是爲了總攝一切佛法， 聽聞十方諸佛（buddha，覺悟者）的教導， 以及一切智慧都能獲得。 瞭解尼訶陀鄰尼（nirhāradhāraṇī，出離陀羅尼）， 就像太陽發出巨大的光明， 接受諸佛（buddha，覺悟者）的名號，決斷佛法， 清凈地受持，就能理解佛法。 這個目佉陀鄰尼（mukhadhāraṇī，口陀羅尼）， 所有的一切都會顯現在眼前， 在一切佛法中最為殊勝， 平等地守護世間之人。 即使十方的人和非人， 在一劫（kalpa，極長的時間單位）中詢問智慧的含義， 都能夠為他們解答疑惑， 即使一劫結束，智慧也不會窮盡。 如果相信佛經的教導， 精進地持守中正的佛法， 接近一生就能補足其位， 立即就能成為佛的法王子（dharma-kumāra，繼承佛法的王子）。 如果持誦這個陀鄰尼（dhāraṇī，總持、真言）， 那就是慈悲一切眾生， 名聲傳遍閻浮提（Jambudvīpa，我們所居住的這個世界）， 為世尊（lokanātha，世間的導師）所稱讚。 那些持誦這部經的人， 臨終時都能見到， 八十億拘利（koṭi，數量單位）的佛（buddha，覺悟者）， 伸出手來接引他們往生到尊貴的地方。 如果學習這個陀鄰尼（dhāraṇī，總持、真言）， 在千億萬劫（kalpa，極長的時間單位）的漫長時間裡， 所造作的罪惡和邪見， 在一個月內都能完全滅盡。 如果菩薩（bodhisattva，立志成佛的修行者）行善佈施， 即使經過萬億劫（kalpa，極長的時間單位）也不懈怠， 也不如學習陀鄰尼（dhāraṇī，總持、真言）， 一個月內的功德相等。 完全接受並宣說陀鄰尼（dhāraṇī，總持、真言）， 就能獲得各種三昧（samādhi，禪定）和智慧， 一旦獲得，意念就不會再退轉， 應當……
【English Translation】 English version: O you faculties of mind (manas-indriya), cause them to be exceedingly respected, with excellent and adorned appearances, so that nothing can move them. Even if heavenly demons (deva-māra) come, they cannot destroy, cannot seize, cannot approach. Shariputra (Śāriputra, one of the Buddha's ten great disciples), if there are Bodhisattvas (bodhisattva, beings who aspire to Buddhahood) who hear this Ānanda-mukha-nirhāradhāraṇī (Ānanda's Opening Utterance Dhāraṇī), they will attain the stage of Avaivartika (non-retrogression) and the unsurpassed path of equality. Why? Because these are the practices of all Buddhas (buddha, enlightened ones), fully equipped, setting an example for all beings, destroying the cycle of birth and death in the five paths (five realms: hell, hungry ghosts, animals, humans, gods) and all doubts and bonds, enabling them to quickly obtain the Dhāraṇī (dhāraṇī, a mnemonic device, incantation). The Buddha (buddha, enlightened one) then spoke this verse: Do not think that the empty Dharma (śūnyatā-dharma, the Dharma of emptiness) is void, Do not belittle saying whether one obtains it or not, Directly believe in the Dharma, do not doubt in your heart, Then you will quickly obtain the Dhāraṇī (dhāraṇī, a mnemonic device, incantation). Fearing to be bound by emptiness, Discriminating emptiness will quickly attain Buddhahood, What is important is to have boundless wisdom, Quickly approaching the Dhāraṇī (dhāraṇī, a mnemonic device, incantation). Bodhisattvas (bodhisattva, beings who aspire to Buddhahood) who uphold the Dhāraṇī (dhāraṇī, a mnemonic device, incantation), Do so to comprehensively gather all Dharmas, Hearing the teachings of the Buddhas (buddha, enlightened ones) in the ten directions, And all wisdom will be obtained. Understanding the Nirhāradhāraṇī (liberation dhāraṇī), Is like the sun emitting great light, Receiving the names of the Buddhas (buddha, enlightened ones), resolving the Dharma, Purely upholding it, one will understand the Dharma. This Mukhadhāraṇī (mouth dhāraṇī), All that exists will appear before your eyes, Among all Dharmas, it is the most supreme, Equally protecting the people of the world. Even if people and non-humans in the ten directions, In one kalpa (kalpa, an extremely long unit of time) inquire about the meaning of wisdom, You will be able to resolve their doubts, Even if one kalpa ends, wisdom will not be exhausted. If you believe in the teachings of the scriptures, And diligently uphold the correct Dharma, Approaching one lifetime, you can fill its place, And immediately become a Dharma Prince (dharma-kumāra, a prince who inherits the Dharma). If you uphold this Dhāraṇī (dhāraṇī, a mnemonic device, incantation), Then you are compassionate to all beings, Your name will spread throughout Jambudvīpa (Jambudvīpa, the world we live in), And you will be praised by the World Honored One (lokanātha, the teacher of the world). Those who uphold this scripture, Will see at the end of their lives, Eighty billion kotis (koṭi, a unit of quantity) of Buddhas (buddha, enlightened ones), Extending their hands to receive them and lead them to a noble place. If you study this Dhāraṇī (dhāraṇī, a mnemonic device, incantation), In the countless kalpas (kalpa, an extremely long unit of time), The sins and evil views you have created, Will be completely extinguished within one month. If a Bodhisattva (bodhisattva, beings who aspire to Buddhahood) performs good deeds and gives alms, Even if they are tireless for trillions of kalpas (kalpa, an extremely long unit of time), It is not as good as studying the Dhāraṇī (dhāraṇī, a mnemonic device, incantation), The merits within one month are equal. Completely receiving and proclaiming the Dhāraṇī (dhāraṇī, a mnemonic device, incantation), You will obtain all Samādhis (samādhi, meditation) and wisdom, Once obtained, the mind will not regress, You should...
得佛有國土 有供事是經者 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 于淫逸皆已無 于思惟有七覺 八十億諸佛等 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。疾得陀鄰尼法。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。三者有所來索不逆人意。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。疾得陀鄰尼。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 不自嘆其族親 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
【現代漢語翻譯】 現代漢語譯本 得到佛的國土，有供養這部經的人，能使三界（欲界、色界、無色界）的魔眾興起魔行，想要擾亂破壞他們的心意，但最終不能動搖他們。他們完全明瞭諸法皆空的道理，用這個道理生出無數的佛。這樣的話語沒有差異，陀鄰尼（Dharani，總持）的功德不可窮盡。在這些地方聽聞這些事，提和竭（Tivrakara，猛授）授予我決斷。如恒河沙數一樣多的佛，在那個時候便全部見到。真實奉持這部經卷，一切願望都能快速得到。進入諸佛國土的法門，隨所適應的根機而能教化度脫。常清凈諸佛國土，對於眾僧沒有瑕疵污穢。詢問關於深奧微妙的佛法，這部經卷全部能夠知曉。對於淫慾已經沒有，對於思惟有七覺支（七菩提分）。八十億諸佛等，陀鄰尼（Dharani，總持）全部給予。常常止住心念不要想不正當的事，不應當想，謹慎不要想。像這樣想或不想，以後得到的功德不可限量。常常應當明瞭這部經的事，謹慎不要有狐疑。如同人進入大海，最終不會說寶物難以得到。承受福德、天人的快樂，這樣的事最終不遙遠。也應當快速證得佛果，因此要念念不離。
佛告訴舍利弗（Sariputra，智慧第一）菩薩有四種修行，能快速得到陀鄰尼（Dharani，總持）法。是哪四種呢？一是遠離世間的愛慾。二是不說他人長短，別人也無法抓住他的把柄。三是有人來索取東西，不違逆他人心意，沒有什麼愛惜的，給予之後不後悔。四是晝夜精進，常常立志尋求諸法。這就是四種修行。舍利弗（Sariputra，智慧第一）菩薩行持這些，就能快速得到陀鄰尼（Dharani，總持）。佛當時說偈語：
遠離眾多惡事，離開淫慾，作惡行的人會墮入地獄。沒有貪嗔癡三毒的災禍就不會產生，捨棄所愛之物就能得到這部經。不嫉妒他人，不自誇自己的家族親眷。常常以平等心對待一切眾生，身體非常端正。常常捨棄身體所貪圖的快樂，在世間沒有嗔恨爭鬥。不與他人共同從事俗事，就能迅速接近陀鄰尼（Dharani，總持）。
【English Translation】 English version To obtain the Buddha's land, those who make offerings to this Sutra can cause the demons of the Three Realms (Desire Realm, Form Realm, Formless Realm) to engage in demonic practices, attempting to disturb and destroy their minds, but ultimately failing to shake them. They fully understand the principle that all dharmas are empty, and use this principle to generate countless Buddhas. Such words are without difference, and the merits of Dharani (Total Retention) are inexhaustible. Hearing these things in these places, Tivrakara (The Fierce Giver) grants me resolution. As many Buddhas as there are sands in the Ganges River, all are seen at that time. Truly upholding this Sutra, all wishes can be quickly obtained. Entering the Dharma of the Buddhas' lands, one can teach and liberate according to the appropriate capacities. Constantly purifying the Buddhas' lands, there are no flaws or impurities in the Sangha. Asking about profound and subtle Dharma, this Sutra can know all. There is no more lust, and there are seven factors of enlightenment (Seven Bodhi Factors) in contemplation. Eighty billion Buddhas and others, Dharani (Total Retention) is given to all. Constantly dwell the mind, do not think of improper things, should not think, be careful not to think. Thinking or not thinking like this, the merits obtained later are immeasurable. One should always understand the matters of this Sutra, and be careful not to have doubts. Just as a person enters the sea, they will not ultimately say that treasures are difficult to obtain. Receiving the blessings, merits, and pleasures of gods and humans, such things are ultimately not far away. One should also quickly attain Buddhahood, therefore, one should not be separated from mindfulness.
The Buddha told Sariputra (Foremost in Wisdom) that Bodhisattvas have four practices that enable them to quickly obtain the Dharani (Total Retention) Dharma. What are the four? First, to stay away from worldly love and desire. Second, not to speak of others' strengths and weaknesses, so that others cannot find fault with them. Third, when someone comes to ask for something, not to go against their wishes, not cherishing anything, and not regretting giving it away. Fourth, to be diligent day and night, constantly aspiring to seek all dharmas. These are the four practices. Sariputra (Foremost in Wisdom) Bodhisattvas who practice these can quickly obtain Dharani (Total Retention). The Buddha then spoke in verse:
Stay away from many evils, leave lust, those who commit evil deeds will fall into hell. Without the calamities of the three poisons of greed, anger, and ignorance, one will not arise, and by giving up what one loves, one can obtain this Sutra. Do not be jealous of others, do not boast about one's family and relatives. Always treat all beings with an equal mind, and the body will be very upright. Always give up the pleasures that the body craves, and there will be no hatred or strife in the world. Not engaging in worldly affairs with others, one can quickly approach Dharani (Total Retention).
于晨夜常精學 于外道無所冀 當作是求上法 陀鄰尼自然現
佛語舍利弗。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。菩薩行是疾逮得。陀鄰尼佛爾時說偈言。
在空閑念正法 不輕慢於他人 生死境如戴火 得人身當作行 常持意在深忍 于財寶足而已 坐宗室起等意 不偏厚其種姓 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
佛語舍利弗。菩薩復有四事行。疾得是陀鄰尼。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。以法身入諸法中。三名為婆。若癡法黠法使入解慧法中。四名為迦。知諸殃罪所歸趣使入功德福中。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讀至十五日。四者當如法行念八品字
【現代漢語翻譯】 現代漢語譯本 于早晨和夜晚經常精進學習，對於外道沒有任何期望。 應當這樣尋求至上的佛法，陀鄰尼（Dharani，總持）自然顯現。
佛對舍利弗（Sariputra，智慧第一的佛陀弟子）說：『菩薩有四種行為，能夠迅速獲得這種陀鄰尼（Dharani，總持）。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體和性命，更何況是財物。這就是四種行為，舍利弗（Sariputra，智慧第一的佛陀弟子），菩薩修行這些就能迅速獲得陀鄰尼（Dharani，總持）。』佛陀當時說了偈語：
在空閑處思念正法，不輕慢任何人。 把生死輪迴的處境看作頭頂著火，得到人身應當修行。 經常保持意念在甚深的法忍之中，對於財寶滿足就可以了。 對待王族和平民百姓一視同仁，不偏袒自己的種姓。 只供養佛和佛法，安住于善的力量中超越世間的苦難。 立即剃除鬚髮，就能獲得功德進入微妙的境界。 應當知道空性和世間的事物，因此捨棄所有。 愚癡的人貪圖財利，沒有戒律、忍辱和智慧。
佛對舍利弗（Sariputra，智慧第一的佛陀弟子）說：『菩薩還有四種行為，能夠迅速獲得這種陀鄰尼（Dharani，總持）。哪四種呢？一是通達八品字，開啟進入智慧的理解和聰慧之中。哪八個呢？第一個字是「波」（pa），用它使一切執著之法進入空法之中。第二個字是「羅」（ra），如來（Tathagata，佛的稱號）無論是顯現相好還是不顯現相好，都用法身進入諸法之中。第三個字是「婆」（ba），用它使愚癡之法和聰慧之法進入理解智慧之法中。第四個字是「迦」（ka），知道各種災殃罪過的歸宿，使之進入功德福報之中。第五個字是「阇」（ja），知道生老病死，就從這裡進入無色界中。第六個字是「陀」（da），看待各種地界世間都是空性的，不驚慌奇怪，進入無愿之中。第七個字是「舍」（sa），止息各種法，使之進入清涼之法中。第八個字是「叉」（ksa），知道一切法都是空性的，這就是八個字。』還有四件事：一是經常思念這八品字。二是如果書寫這部經，應當認真地書寫。三是如果受持這部經，應當認真地受持，讀到十五日。四是應當如法修行，唸誦這八品字。
【English Translation】 English version In the morning and at night, constantly and diligently study; have no expectations from external paths. One should seek the supreme Dharma in this way; the Dharani (總持) will naturally manifest.
The Buddha said to Sariputra (舍利弗, the foremost in wisdom among the Buddha's disciples): 'Bodhisattvas have four practices by which they can quickly attain this Dharani (陀鄰尼, a mnemonic device). What are the four? First, being alone in a secluded place. Second, abiding in deep forbearance of the Dharma. Third, if there are offerings, not being pleased by them. Fourth, not cherishing one's body and life, let alone wealth. These are the four practices, Sariputra (舍利弗, the foremost in wisdom among the Buddha's disciples); Bodhisattvas who practice these will quickly attain the Dharani (陀鄰尼, a mnemonic device).' At that time, the Buddha spoke in verse:
In a secluded place, contemplate the true Dharma; do not be arrogant towards others. Regard the realm of birth and death as wearing fire on your head; having obtained a human body, one should practice. Constantly keep the mind in deep forbearance; be content with wealth and treasures. Treat royalty and commoners equally; do not favor one's own lineage. Only make offerings to the Buddha and the Dharma; abide in the power of goodness and transcend worldly difficulties. Immediately shave off hair and beard; then one will attain virtue and enter the subtle realm. One should know emptiness and worldly affairs; therefore, abandon all possessions. Foolish practitioners are greedy for wealth and profit; they lack precepts, patience, and wisdom.
The Buddha said to Sariputra (舍利弗, the foremost in wisdom among the Buddha's disciples): 'Bodhisattvas also have four practices by which they can quickly attain this Dharani (陀鄰尼, a mnemonic device). What are the four? First, being skilled in the eight syllables, opening the way to wisdom, understanding, and intelligence. What are the eight? The first syllable is 'pa' (波), using it to make all clinging dharmas enter into the empty dharma. The second syllable is 'ra' (羅), whether the Tathagata (如來, an epithet of the Buddha) manifests auspicious marks or does not manifest auspicious marks, he enters all dharmas with the Dharma body. The third syllable is 'ba' (婆), using it to make ignorant dharmas and intelligent dharmas enter into the dharma of understanding and wisdom. The fourth syllable is 'ka' (迦), knowing the destination of all calamities and sins, making them enter into merit and blessings. The fifth syllable is 'ja' (阇), knowing birth, old age, sickness, and death, one enters into the formless realm from there. The sixth syllable is 'da' (陀), viewing all realms and worlds as empty, without being startled or surprised, one enters into the desireless state. The seventh syllable is 'sa' (舍), ceasing all dharmas, making them enter into the cool dharma. The eighth syllable is 'ksa' (叉), knowing that all dharmas are empty, these are the eight syllables.' There are also four things: First, constantly contemplate these eight syllables. Second, if writing this sutra, one should write it carefully. Third, if upholding this sutra, one should uphold it carefully, reading it until the fifteenth day. Fourth, one should practice according to the Dharma, reciting these eight syllables.
。是為四事。舍利弗菩薩用是行。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
佛語舍利弗。菩薩復有四事。念陀鄰尼得法利。何等為四。一者常為十方佛世尊所念。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。佛爾時而說偈言。
為諸佛常所念 魔不能得其便 所作罪即消滅 為一切解所疑
佛語舍利弗。過去久遠世所經劫無央數。復倍無數長遠難極不可復計劫。爾時世有佛。號寶具足有德行王如來。過四道不受平等覺安。定於天上號天中天。其佛為一切說法無能過者。臨般涅槃時有金輪王名曰陀樓。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
【現代漢語翻譯】 現代漢語譯本： 這就是四件事。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）菩薩用這種修行，迅速獲得陀鄰尼（Dhāraṇī，總持，記憶和保持正法的能力）。佛陀當時說了偈語：
應當常常唸誦八品字，書寫、持誦、恭敬奉行， 每月十五日誦讀不懈怠，勸導一切眾生尋求佛道。 一定要學習開化他人，獲得智慧，迅速接近佛陀， 能夠普遍見到十方諸佛，都顯現在眼前。
佛告訴舍利弗，菩薩還有四件事，唸誦陀鄰尼能獲得法益。是哪四件事呢？一是常常被十方諸佛世尊所憶念。二是所作所為，邪魔不能破壞他的意志。三是過去世的罪業都能消滅。四是最初不斷絕至誠的說法，所有問題都能解答。這就是四件事。舍利弗菩薩獲得陀鄰尼的法益。佛陀當時說了偈語：
被諸佛常常憶念，邪魔不能得其方便， 所造作的罪業立即消滅，為一切人解答疑惑。
佛告訴舍利弗，過去久遠世，所經歷的劫數無央數（無量數），又加倍無數長遠難極不可復計的劫數。那時世上有佛，名為寶具足有德行王如來（Ratna-samucchaya-guṇa-lakṣaṇa-rāja-tathāgata）。超越四道，不受平等覺，安住在天上，號稱天中天。那位佛為一切眾生說法，沒有誰能超過他。臨近般涅槃（Parinirvana，圓寂）時，有金輪王名叫陀樓（Dhāraṇī），統治四大部洲，他的兒子字無念，名聞具足，年十六歲。當時太子出行到佛陀處所，聽聞那位佛說陀鄰尼經。聽聞后歡喜，立即得到這部經。得到后諷誦學習，常常唸誦奉持，精進不睡，脅不離席七千年。不念愛慾七千年。不念財寶七千年。不問其他事情七千年。常常獨自居住，意志不傾動七千年。當時都聽聞九十九億不可計數的佛說智慧法，聽聞后，便捨棄國家和王位，出家作沙門（Śrāmaṇa，出家修道者）。九萬九千歲奉行阿難陀目佉尼呵離陀鄰尼（Ānanda-mukha-nīharī-dhāraṇī）。又為一切眾生宣說。在一世中教化世間人民，令
【English Translation】 English version: These are the four things. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) Bodhisattva, by practicing in this way, quickly obtains Dhāraṇī (total retention, the ability to remember and maintain the correct Dharma). At that time, the Buddha spoke in verse:
One should always recite the eight-character verses, write, uphold, and respectfully practice them, Read them diligently on the fifteenth of each month, and encourage all beings to seek the path of Buddhahood. One must learn to enlighten others, gain wisdom, and quickly approach the Buddha, Be able to universally see the Buddhas of the ten directions, all appearing before one's eyes.
The Buddha told Śāriputra, 'A Bodhisattva also has four things, reciting Dhāraṇī can obtain Dharma benefits. What are these four things? First, they are always remembered by the Buddhas and World Honored Ones of the ten directions. Second, whatever they do, demons cannot destroy their will. Third, the sins of past lives can be eliminated. Fourth, initially, they never cease to speak with sincerity, and all questions can be answered. These are the four things. Śāriputra Bodhisattva obtains the Dharma benefits of Dhāraṇī.' At that time, the Buddha spoke in verse:
Being constantly remembered by the Buddhas, demons cannot find an opportunity, The sins committed are immediately eliminated, resolving doubts for everyone.
The Buddha told Śāriputra, 'In the distant past, the kalpas (aeons) experienced were immeasurable, and doubled by countless long, difficult, and incalculable kalpas. At that time, there was a Buddha named Ratna-samucchaya-guṇa-lakṣaṇa-rāja-tathāgata (寶具足有德行王如來). Transcending the four paths, not subject to equal enlightenment, residing in the heavens, known as the 'Heaven Above Heavens'. That Buddha preached the Dharma to all beings, and no one could surpass him. Near the time of Parinirvana (complete Nirvana), there was a Golden Wheel King named Dhāraṇī (陀樓), ruling the four continents, his son named Wunian (無念), with a complete reputation, sixteen years old. At that time, the prince went to the Buddha's place and heard that Buddha speak the Dhāraṇī Sutra. After hearing it, he rejoiced and immediately obtained this sutra. After obtaining it, he recited and studied it, constantly reciting and upholding it, diligently not sleeping, his side not leaving the mat for seven thousand years. Not thinking of love and desire for seven thousand years. Not thinking of wealth and treasures for seven thousand years. Not asking about other matters for seven thousand years. Always living alone, his will not wavering for seven thousand years. At that time, they all heard ninety-nine billion incalculable Buddhas speaking the Dharma of wisdom, and after hearing it, he abandoned his country and throne, and became a Śrāmaṇa (a renunciate). For ninety-nine thousand years, he practiced the Ānanda-mukha-nīharī-dhāraṇī (阿難陀目佉尼呵離陀鄰尼). He also preached it to all beings. In one lifetime, he taught the people of the world, causing them to'
八十億萬那術人。皆使發無上平等道意。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。是勸助歡喜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。佛語舍利弗。我于颰陀劫中。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。超越四十萬劫不復勤苦。后當得道自恣其意。如復供養九千萬億佛已。當得無上平等之道最正覺也。
佛語舍利弗。若有菩薩最後得聞是陀鄰尼。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。皆當逮得無上平等之道。引著阿惟越致中。方便書若持若學若諷若誦若讀。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 無能知福祐極 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
【現代漢語翻譯】 現代漢語譯本 八十億萬那術人（數量單位，表示極大的數目），都使他們發起無上平等道意。證得阿惟越致（不退轉）。當時又有一位長者之子名叫月英，在大眾中聽聞了這個陀鄰尼（總持，真言）。聽聞之後，勸人贊助受持。這種勸助的歡喜福德能夠到達九十萬億佛剎（佛所居住的國土）。用以供養諸佛，成就功德。在這些佛國都能得到各種陀鄰尼，立即證得一生補處（下一世將成佛的菩薩果位），成為飛行菩薩。佛告訴諸菩薩，這位月英在三個劫（極長的時間單位）中供養這麼多的佛，過了三個劫之後，應當證得無上平等之道最正覺（最高的覺悟）。當時的長者子月英就是提和竭佛（過去佛名）。王陀樓子無念名聞具足就是阿彌陀佛（西方極樂世界的佛）。佛告訴舍利弗（佛陀的十大弟子之一），我在颰陀劫（賢劫）中，與諸菩薩說陀鄰尼，聽聞這部經有隨喜心，用來勸導一切眾生的人，他們所做的善事，用勸助的福德，超越四十萬劫不再受勤苦，以後當證得道，隨意自在。如同供養九千萬億佛之後，當證得無上平等之道最正覺。
佛告訴舍利弗，如果有菩薩最後才聽聞這個陀鄰尼，奉持、勸助、隨喜，他的功德是這樣的。如果有菩薩因為歡喜的功德，如果以慈悲心為這部經感動得流淚，汗毛豎立，都應當證得無上平等之道，進入阿惟越致的境界中，方便地書寫、受持、學習、諷誦、背誦、閱讀。舍利弗，這些人的福報不可衡量，不可稱量，不可說，一切人民沒有誰能夠計算，沒有誰能夠窮盡。佛當時說了偈語：
如果聽聞後加以勸助，以及書寫、受持、諷誦、讀誦，諸天人計算他的功德，沒有誰能夠知道他的福祐是極大的。所生之處常見到佛，對於甚深的經典得到智慧的證明，堅持佛法沒有誰能夠動搖，便迅速地得到明瞭覺悟。常常心意安定不增不減，真實不失去陀鄰尼，沒有色想而建立相好，成為世間的雄者，沒有比他更高的。長者之子聽聞這部經，所生之處
【English Translation】 English version Eighty billion nayuta (a unit of large number) of beings were all made to generate the intention for the unsurpassed, equal path. They attained Avaivartika (non-retrogression). At that time, there was also a son of a wealthy man named Yueying (Moon Glory), who heard this Dharani (a type of mantra or incantation) in the assembly. After hearing it, he encouraged others to uphold it. The merit of this encouragement and joy reached ninety trillion Buddha-lands (Buddha's pure lands), used to make offerings to all Buddhas and establish merit. In those Buddha-lands, he obtained all kinds of Dharanis and immediately attained the stage of becoming a Buddha in his next life (Ekajatipratibaddha), becoming a flying Bodhisattva. The Buddha told the Bodhisattvas that this Yueying would make offerings to so many Buddhas for three kalpas (an extremely long period of time), and after three kalpas, he should attain the unsurpassed, equal path to perfect enlightenment (Anuttara-samyak-sambodhi). The son of the wealthy man, Yueying, at that time was the Buddha Tivrakara (a past Buddha). The son of King Drolaraja, Anabhirati-kirtipurna (Complete Renown of Non-Attachment), is Amitabha Buddha (the Buddha of the Western Pure Land). The Buddha told Shariputra (one of the Buddha's ten great disciples) that in the Bhadra Kalpa (the present fortunate eon), I spoke the Dharani with the Bodhisattvas. Those who hear this sutra and have joy, using it to encourage all beings, the good deeds they do, using the merit of encouragement, will transcend four hundred thousand kalpas without suffering. Later, they will attain the Way and be free to do as they please. As if after making offerings to ninety trillion Buddhas, they will attain the unsurpassed, equal path to perfect enlightenment.
The Buddha told Shariputra, 'If there are Bodhisattvas who hear this Dharani last, uphold it, encourage others, and rejoice, their merit is like this. If there are Bodhisattvas who, because of the merit of joy, if with a compassionate heart, are moved to tears and their hair stands on end for this sutra, they should all attain the unsurpassed, equal path, entering the state of Avaivartika, skillfully writing, upholding, learning, reciting, chanting, and reading it. Shariputra, the blessings of these people are immeasurable, uncountable, and unspeakable. All people are unable to calculate or exhaust them.' At that time, the Buddha spoke this verse:
'If having heard, one adds encouragement, and writes, upholds, chants, and reads, the devas and humans calculate his merit, but none can know the extreme of his blessed protection. In the places he is born, he constantly sees the Buddha, and in the profound sutras, he obtains the proof of wisdom. Firmly upholding the Dharma, none can move him, and he quickly obtains clear understanding and enlightenment. Constantly with a stable mind, neither increasing nor decreasing, truly not losing the Dharani, without form or thought, establishing excellent marks and characteristics, becoming a hero in the world, there is none above him. The son of the wealthy man, having heard this sutra, in the places he is born.'
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 譬喻之適停等
佛語舍利弗。若有菩薩持意念學陀鄰尼時。有山名醯摩槃。有八鬼神止其中常共擁護之開人志意。何等八。一名勇強鬼神。二名照明十方鬼神。三名多所饒益鬼神。四名龍王大力鬼神。五名至誠行鬼神。六名能調不調鬼神。七名童男鬼神。八名快臂鬼神。是為八神名。若學是經欲令神來者。凈自洗沐著新衣服。當經行時常持慈意。向諸一切卻乃端心。讀陀鄰尼當從是經堅奉持之。則疾開解得智慧也。爾時鬼神即在前立。
佛語舍利弗。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。八名習行意天子。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。一法奉行無虧經戒。所語至誠其行亦爾。常當孝順於諸尊者。視一切人如佛無異。諸所愛重不以輕心。常念反覆即得善報。乃逮深忍眼及得見無所從生法。
佛說經已。三十二恒沙等菩薩悉逮得陀鄰尼
【現代漢語翻譯】 現代漢語譯本 憶知宿命 常常能夠見到無數的佛，如果如你所愿，就能成佛。 如果想要快速成佛，以及迅速遠離各種魔障， 想要獲得百種功德之相，經常唸誦此經不久便可得到。 如同恒河沙數般多的世尊剎土（Buddha-ksetra，佛的國土），用其中充滿的珍寶來佈施， 也不如書寫和受持此經的人，這樣的譬喻恰如其分。
佛告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『如果有菩薩（Bodhisattva，發願成佛的修行者）以專注的心念學習陀鄰尼（Dharani，總持、真言），有一座山名叫醯摩槃（Himavan，雪山），有八個鬼神居住在其中，經常共同擁護他，開啟人的智慧。』哪八個呢？ 第一個名叫勇強鬼神，第二個名叫照明十方鬼神，第三個名叫多所饒益鬼神，第四個名叫龍王大力鬼神，第五個名叫至誠行鬼神，第六個名叫能調不調鬼神，第七個名叫童男鬼神，第八個名叫快臂鬼神。這就是八個鬼神的名字。如果學習這部經，想要讓鬼神前來，就應凈身沐浴，穿上新衣服。當經行時，常懷慈悲之心，面向一切眾生，然後端正心念，讀誦陀鄰尼，應當堅定地奉持這部經，就能迅速開悟，獲得智慧。』這時，鬼神就會立刻出現在面前。
佛告訴舍利弗說：『又有八位菩薩在欲界天上，經常平等地守護人民，傳授經道。』哪八位呢？ 第一位名叫照明十方天子，第二位名叫世明天子，第三位名叫智光天子，第四位名叫日光天子，第五位名叫上審天子，第六位名叫滿所愿天子，第七位名叫星王天子，第八位名叫習行意天子。這就是八位天子的名字。他們經常平等地守護人民，勸導人們唸誦和受持這部經，使他們迅速安定心念，獲得陀鄰尼。求取這部經的人，應當專心致志地念誦陀鄰尼的教誨，一心一意地奉行，不違背經中的戒律。所說的話要真誠，所做的事也要如此。經常應當孝順各位尊者，看待一切人都如同佛一樣，對於所愛重的人不以輕慢之心對待。經常唸誦和反覆思量，就能得到善報，乃至獲得甚深忍辱的智慧，以及得見無所從來之法。
佛說完這部經后，三十二恒河沙數般的菩薩都獲得了陀鄰尼。
【English Translation】 English version Knowing Past Lives One can often see countless Buddhas; if it is as you wish, you will attain Buddhahood. If you wish to quickly attain Buddhahood, and quickly depart from all demons, If you wish to obtain the marks of a hundred merits, constantly reciting this will soon lead to attainment. Like the Buddha-ksetras (Buddha-fields) as numerous as the sands of the Ganges, filled with treasures for giving, It is not as good as those who write and uphold this scripture; such a metaphor is fitting and equal.
The Buddha told Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom): 'If there is a Bodhisattva (a being who aspires to become a Buddha) who, with focused mind, studies the Dharani (a mnemonic device, incantation), there is a mountain named Himavan (the Himalayas), where eight Yaksha (a type of spirit) reside, constantly together protecting him, opening people's minds.' Which eight? The first is named Valiant and Strong Yaksha, the second is named Illuminating the Ten Directions Yaksha, the third is named Greatly Benefiting Yaksha, the fourth is named Dragon King Mighty Yaksha, the fifth is named Utmost Sincere Practice Yaksha, the sixth is named Able to Tame the Untamed Yaksha, the seventh is named Boy Yaksha, the eighth is named Swift Arm Yaksha. These are the names of the eight Yaksha. If one studies this scripture and wishes the Yaksha to come, one should purify oneself with bathing, put on new clothes. When walking, constantly hold a compassionate mind, facing all beings, then straighten the mind, recite the Dharani, and firmly uphold this scripture, then one will quickly awaken and gain wisdom.' At this time, the Yaksha will immediately stand before you.
The Buddha told Sariputra: 'Again, there are eight Bodhisattvas in the Desire Realm Heaven, constantly equally protecting the people, imparting the teachings of the scriptures.' Which eight? The first is named Illuminating the Ten Directions Deva (god), the second is named World Bright Deva, the third is named Wisdom Light Deva, the fourth is named Sunlight Deva, the fifth is named Upper Examination Deva, the sixth is named Fulfilling Wishes Deva, the seventh is named Star King Deva, the eighth is named Habitual Practice Mind Deva. These are the names of the eight Devas. They constantly equally protect the people, encouraging them to recite and uphold this scripture, enabling them to quickly settle their minds and obtain the Dharani. Those who seek this scripture should wholeheartedly recite the teachings of the Dharani, single-mindedly practice, without violating the precepts of the scripture. Their words should be sincere, and their actions should be the same. They should always be filial to all venerable ones, and regard all people as if they were Buddhas, without treating those they cherish with a dismissive heart. Constantly reciting and repeatedly contemplating, one will obtain good rewards, and even attain deep patience and the wisdom of seeing the Dharma (teachings) that comes from nowhere.
After the Buddha finished speaking this scripture, thirty-two Ganges sands' worth of Bodhisattvas all attained the Dharani.
立不退轉地。六十億天子得無所從生法忍。三萬二千天與人發無上平等道意。爾時三千大千國土為六種震動。雨于天花箜篌樂器不鼓自鳴。時舍利弗前問佛言。唯世尊是名何經云何奉行。佛言舍利弗。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。天與人干沓和阿須羅及持世者。皆歡喜前稽首佛足作禮而去。
佛說阿難陀目佉尼呵離陀鄰尼經
【現代漢語翻譯】 現代漢語譯本：到達不退轉的境界。六十億天子獲得了無所從生法忍（對一切法無所從來，本性空寂的證悟）。三萬二千天人和人道眾生髮起了無上平等菩提心（證悟無上正等正覺的心）。當時，三千大千世界發生了六種震動。天空中降下天花，箜篌等樂器無需敲擊自動發出聲音。這時，舍利弗（智慧第一的佛陀弟子）上前請問佛陀說：『世尊，這部經叫什麼名字？我們應該如何奉行？』佛陀說：『舍利弗，這部經名為《阿難陀目佉尼呵離陀鄰尼》（Ananda-mukha-nirharartha-dharani），能迅速使人民獲得一切智（佛陀的智慧）。』佛陀說完這部經后，舍利弗以及十方無數的菩薩，天人、乾闥婆（Gandharva，天界的樂神）、阿修羅（Asura，一種具有神力但性格暴躁的神）以及護持世界者，都歡喜地向前，頂禮佛足后離去。
《佛說阿難陀目佉尼呵離陀鄰尼經》
【English Translation】 English version: Reaching the stage of non-retrogression. Sixty billion devas (celestial beings) attained the 'anutpattika-dharma-kshanti' (the patient acceptance of the non-arising of all dharmas). Thirty-two thousand devas and humans generated the unsurpassed, equal Bodhicitta (the mind of supreme and perfect enlightenment). At that time, the three thousand great thousand worlds shook in six ways. Heavenly flowers rained down, and celestial musical instruments such as the 'konghou' (a type of harp) played without being struck. Then, Shariputra (the foremost disciple in wisdom) stepped forward and asked the Buddha: 'World Honored One, what is the name of this sutra, and how should we uphold it?' The Buddha said: 'Shariputra, this sutra is named the 'Ananda-mukha-nirharartha-dharani' (the Dharani that extracts the meaning from the face of Ananda), and it can quickly enable people to attain 'sarvajna' (omniscience, the wisdom of the Buddha).' After the Buddha finished speaking this sutra, Shariputra and countless Bodhisattvas from the ten directions, devas, humans, Gandharvas (celestial musicians), Asuras (demigods), and world-protectors, all rejoiced, prostrated themselves at the Buddha's feet, and departed.
'The Sutra Spoken by the Buddha on the Ananda-mukha-nirharartha-dharani'