T19n1017_佛說一向出生菩薩經

大正藏第 19 冊 No. 1017 佛說一向出生菩薩經

No. 1017 [Nos. 1009, 1011-1016, 1018]

佛說一向出生菩薩經

隋天竺三藏阇那崛多譯

如是我聞。一時婆伽婆。在毗耶離城大林精舍重閣講堂。與大比丘眾千二百五十人俱。皆是阿羅漢。心得自在無復煩惱。盡諸有結六通無礙。心得好解脫慧得好解脫。人中象王。為諸天人八部所敬。皆是大阿羅漢等。又與菩薩摩訶薩無央數眾。具諸菩薩無量行愿。諦住諸佛功德之法。智慧成就猶如大海。福德莊嚴猶若山王。身心自在隨類受身。為持如來方便密教。圍繞世尊恭敬禮拜種種供養。瞻仰聖容妙音讚歎。唯悕如來甘露勝法。如是等菩薩摩訶薩皆悉雲集。

爾時世尊如師子王。普觀大眾知其心已。端身正意審諦思惟。作如是念我之命行久已舍離。實無生死之法能遷滅者。但我事訖住無所益。於此三月將入涅槃。如此勝法我今應說。不應秘藏令眾不聞。作是念已即告長老大目揵連汝隨我語。若干世界所有比丘。皆悉召命來集此會。

爾時尊者大目揵連。頂受尊教唱言如是。即於此座現大神通身升虛空。如大象王至須彌頂至山頂已大音普告。其聲遍滿一千世界。當於是時四萬

【現代漢語翻譯】現代漢語譯本《佛說一向出生菩薩經》

隋朝天竺三藏阇那崛多譯

我是這樣聽說的：一時，婆伽婆（Bhagavan，世尊）在毗耶離城（Vaishali）大林精舍（Mahavana）重閣講堂，與一千二百五十位大比丘眾在一起。他們都是阿羅漢（Arhat），內心獲得自在，沒有煩惱，斷盡了所有結縛，擁有六神通，沒有阻礙，內心獲得好的解脫，智慧獲得好的解脫，是人中的象王，為諸天、人以及天龍八部所尊敬。他們都是大阿羅漢等等。又與無數的菩薩摩訶薩（Bodhisattva-Mahasattva）在一起，具足諸菩薩無量的行持和願力，真實安住于諸佛的功德之法，智慧成就猶如大海，福德莊嚴猶如山王，身心自在，隨順眾生種類而示現身形，爲了護持如來的方便秘密教法，圍繞世尊，恭敬禮拜，以種種供養，瞻仰世尊聖容，用美妙的聲音讚歎，只希望得到如來的甘露殊勝之法。像這樣的菩薩摩訶薩都聚集在這裡。

這時，世尊如師子王一般，普遍觀察大眾，知道他們的心意后，端正身心，審慎諦實地思維，心中這樣想：『我的壽命將要終結，很久就要舍離了，實際上沒有生死之法能夠遷滅。但我事情做完住在這裡也沒有什麼益處，在這三個月內將入涅槃（Nirvana）。如此殊勝的佛法，我現在應當宣說，不應秘藏，讓眾生不能聽聞。』這樣想后，就告訴長老（長者）大目犍連（Mahāmaudgalyāyana）：『你聽從我的話，到若干世界去，把所有的比丘都召集來參加這次法會。』

這時，尊者大目犍連，恭敬地接受世尊的教導，回答說：『如是，如是。』隨即就在座位上顯現大神通，身體升到虛空中，像大象王一樣到達須彌山頂，到達山頂后，發出洪亮的聲音普遍宣告，聲音遍滿一千個世界。當時，有四萬

【English Translation】 English version The Buddha Speaks the Ekajatabuddhi Bodhisattva Sutra

Translated by Tripitaka Master Jnanagupta of India during the Sui Dynasty

Thus have I heard. At one time, the Bhagavan (Bhagavan, World Honored One) was in the Great Forest Vihara (Mahavana) in the city of Vaishali (Vaishali), in the multi-storied lecture hall, together with a gathering of 1,250 great Bhikshus (Bhikkhus). All were Arhats (Arhat), their minds free and without affliction, having exhausted all bonds, possessing the six supernormal powers without obstruction, their minds well liberated, their wisdom well liberated, elephant kings among men, revered by gods, humans, and the eight classes of beings. All were great Arhats and so forth. Also with countless Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), possessing all the immeasurable practices and vows of the Bodhisattvas, truly abiding in the Dharma of the Buddhas' merits and virtues, their wisdom as accomplished as the great ocean, their blessings and virtues as adorned as a mountain king, their bodies and minds free, manifesting bodies according to the type of beings, to uphold the Tathagata's (Tathagata) expedient secret teachings, surrounding the World Honored One, respectfully bowing, making various offerings, gazing upon the holy countenance, praising with wondrous sounds, only hoping for the Tathagata's nectar-like supreme Dharma. Such Bodhisattva-Mahasattvas all gathered together.

At that time, the World Honored One, like a lion king, universally observed the assembly, knowing their minds, straightening his body and mind, carefully and truly contemplating, thinking thus: 'My life is about to end, and I will soon relinquish it. In reality, there is no Dharma of birth and death that can be transferred or extinguished. But my work is done, and staying here is of no benefit. Within these three months, I will enter Nirvana (Nirvana). Such supreme Dharma, I should now proclaim, not hide it, lest beings not hear it.' Having thought thus, he then told the elder (elder) Mahāmaudgalyāyana (Mahāmaudgalyāyana): 'Follow my words, go to various worlds, and summon all the Bhikshus to come and attend this Dharma assembly.'

At that time, the Venerable Mahāmaudgalyāyana respectfully received the World Honored One's teaching, replying, 'So it is, so it is.' Immediately, in that seat, he manifested great supernormal powers, his body rising into the sky, like an elephant king reaching the summit of Mount Sumeru (Sumeru), and upon reaching the summit, he proclaimed with a loud voice, the sound filling a thousand worlds. At that time, there were forty thousand

比丘聞其音聲。即以神力來集此會。見佛世尊頭面禮足。右繞三匝卻坐一面。

爾時世尊以大悲力故威神力故。令尊者舍利弗感得生念。爾時長老舍利弗。作如是念今正是時。我當以大神通之力。遍至三千大千世界。所有比丘若聲聞若辟支佛若大乘者。一切普集於此大會。作是念已即於此座現大神通。遍於三千大千世界。所有比丘若聲聞若辟支佛若大乘者。一切啟告來集大會。彼諸比丘及辟支佛一切菩薩大眾。見佛世尊頭面禮足。右繞三匝卻坐一面。

爾時世尊即告諸菩薩摩訶薩。所謂不空見菩薩。文殊尸利童子菩薩。斷惡道障菩薩。斷一切憂意菩薩。一切行徹到菩薩。一切障斷菩薩。觀自在菩薩。香象菩薩。辯聚菩薩。慈氏菩薩。如是等諸菩薩摩訶薩言。善男子汝隨我語。各詣十方恒河沙世界。所有菩薩摩訶薩眾。若一生若不退若無生法忍者。一切皆集於此大會。

爾時世尊作是告已。是時諸菩薩摩訶薩眾。各各端心聽佛告敕。聽告敕已皆大歡喜。唱言善哉善哉世尊。如是如是今正是時。彼諸菩薩摩訶薩眾既受教已。以大神通力佛威神故。各至十方恒河沙世界。以佛威神普告一切諸菩薩眾。彼諸菩薩聞佛世尊大悲命告。皆各踴躍喜不自勝。時有九十億百千那由他諸菩薩眾。皆是一生紹尊位者。來

【現代漢語翻譯】現代漢語譯本：比丘們聽到這個聲音，立即以神通力來到這個集會。他們見到佛世尊，以頭面禮拜佛足，然後向右繞佛三圈，退坐在一旁。

這時，世尊以大悲之力和威神之力，使尊者舍利弗（Sariputra）心中生起一個念頭。當時，長老舍利弗心想：『現在正是時候，我應當以大神通之力，遍及三千大千世界，將所有比丘、聲聞（Sravaka）、辟支佛（Pratyekabuddha）和大乘修行者，全部聚集到這個大會。』想到這裡，他就在座位上顯現大神通，遍及三千大千世界，向所有比丘、聲聞、辟支佛和大乘修行者宣告，前來參加大會。那些比丘、辟支佛和所有菩薩大眾，見到佛世尊，以頭面禮拜佛足，然後向右繞佛三圈，退坐在一旁。

這時，世尊告訴諸位菩薩摩訶薩（Bodhisattva-Mahasattva），即所謂的不空見菩薩（Amoghadarsana Bodhisattva）、文殊尸利童子菩薩（Manjusri Bodhisattva）、斷惡道障菩薩（Chedadurga-apaya-jati Bodhisattva）、斷一切憂意菩薩（Cheda-sarva-cinta Bodhisattva）、一切行徹到菩薩（Sarva-gati-gamana Bodhisattva）、一切障斷菩薩（Sarva-avarana-cchheda Bodhisattva）、觀自在菩薩（Avalokitesvara Bodhisattva）、香象菩薩（Gandhahasti Bodhisattva）、辯聚菩薩（Pratibhana-kuta Bodhisattva）、慈氏菩薩（Maitreya Bodhisattva）等諸位菩薩摩訶薩說：『善男子，你們聽從我的話，各自前往十方恒河沙數世界，將所有菩薩摩訶薩眾，無論是處於一生補處、不退轉位，還是證得無生法忍的菩薩，全部聚集到這個大會。』

這時，世尊說完這些話后，所有的菩薩摩訶薩眾，都專心致志地聽著佛的告誡。聽完告誡后，他們都非常歡喜，高聲讚歎說：『太好了！太好了！世尊，正是這樣，現在正是時候。』那些菩薩摩訶薩眾接受教誨后，以大神通力和佛的威神力，各自前往十方恒河沙數世界，以佛的威神力普遍告知一切菩薩眾。那些菩薩聽到佛世尊大悲的命令和告誡，都各自踴躍歡喜，難以自勝。當時，有九十億百千那由他（nayuta，古代印度數字單位）諸菩薩眾，都是一生補處，即將繼承尊位的菩薩，前來。

【English Translation】 English version: The Bhikshus (monks) heard the sound and immediately gathered at this assembly through their supernatural powers. Seeing the Buddha, the World Honored One, they bowed their heads to His feet, circumambulated Him three times to the right, and then sat to one side.

At that time, the World Honored One, through the power of great compassion and divine might, caused the Venerable Sariputra (Sariputra) to have a thought arise in his mind. Then, the Elder Sariputra thought to himself: 'Now is the right time. I should use my great supernatural power to reach throughout the three thousand great thousand worlds and gather all the Bhikshus, Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Mahayana practitioners to this great assembly.' Having thought this, he manifested great supernatural powers from his seat, reaching throughout the three thousand great thousand worlds, announcing to all the Bhikshus, Sravakas, Pratyekabuddhas, and Mahayana practitioners to come and join the assembly. Those Bhikshus, Pratyekabuddhas, and all the Bodhisattva (enlightenment being) multitudes, seeing the Buddha, the World Honored One, bowed their heads to His feet, circumambulated Him three times to the right, and then sat to one side.

At that time, the World Honored One then addressed the Bodhisattva-Mahasattvas (great enlightenment beings), namely, the Bodhisattva Amoghadarsana (Infallible Vision Bodhisattva), the Bodhisattva Manjusri (Manjusri Bodhisattva), the Bodhisattva Chedadurga-apaya-jati (Severing Evil Paths Obstruction Bodhisattva), the Bodhisattva Cheda-sarva-cinta (Severing All Worries Bodhisattva), the Bodhisattva Sarva-gati-gamana (All Paths Penetrating Bodhisattva), the Bodhisattva Sarva-avarana-cchheda (Severing All Obstructions Bodhisattva), the Bodhisattva Avalokitesvara (The Observer of the Sounds of the World Bodhisattva), the Bodhisattva Gandhahasti (Fragrant Elephant Bodhisattva), the Bodhisattva Pratibhana-kuta (Eloquence Mound Bodhisattva), the Bodhisattva Maitreya (Loving Kindness Bodhisattva), and other such Bodhisattva-Mahasattvas, saying: 'Good men, follow my words and each of you go to the worlds as numerous as the sands of the Ganges River in the ten directions, and gather all the Bodhisattva-Mahasattva assemblies, whether they are in the stage of being one life away from Buddhahood, non-retreating, or have attained the acceptance of the non-arising of all dharmas, all to this great assembly.'

At that time, after the World Honored One had spoken these words, all the Bodhisattva-Mahasattva assemblies listened attentively to the Buddha's instructions. Having heard the instructions, they were all greatly delighted, exclaiming: 'Excellent! Excellent! World Honored One, it is so, it is so, now is the right time!' After those Bodhisattva-Mahasattva assemblies had received the teachings, through their great supernatural powers and the Buddha's divine might, they each went to the worlds as numerous as the sands of the Ganges River in the ten directions, and through the Buddha's divine might, universally announced to all the Bodhisattva assemblies. Those Bodhisattvas, hearing the World Honored One's command and instructions of great compassion, all leaped with joy, unable to contain themselves. At that time, there were ninety billion hundred thousand nayutas (nayuta, an ancient Indian numerical unit) of Bodhisattva assemblies, all of whom were one life away from assuming the position of honor, who came.

詣佛所。復有億百千諸菩薩眾。皆住于不退轉地。復有三十億百千諸菩薩眾。皆悉得於無生法忍。復有八億百千諸菩薩眾。一切皆住信行地中。彼諸菩薩摩訶薩眾相續而來來。已見佛五體投地。敬禮世尊一心合掌。繞百千匝卻坐一面。

爾時長老舍利弗以佛力故。了了知見彼諸菩薩並及此土一切大眾。皆悉來集毗舍離城大林精舍重閣講堂已。決定無疑作如是念。如來應供等正覺。應久知我心深思妙義。如是妙義我當問佛。令諸菩薩除滅疑心。得無礙智獲無上辯。得見恒河沙等無央數佛。聞諸佛法皆悉能持。明瞭憶念終不中忘。乃至無上正真等覺。我今為欲令諸菩薩一切大眾。獲得四種清凈法故。何等為四。所謂眾生清凈故。法清凈故。辯才清凈故。佛土功德莊嚴清凈故。復欲令諸菩薩一切大眾。得於四種心所樂作微妙之法故。何等為四。所謂身微妙故。口微妙故。意微妙故。方便善巧微妙故。復有四種陀羅尼。令諸菩薩一切大眾皆得入故。何等為四。所謂字入門陀羅尼門。一切眾生根行善巧入門陀羅尼門。業報善巧無作行入門陀羅尼門。甚深法忍入門陀羅尼門。如是等十二微妙法門。為欲令諸菩薩一切大眾皆悉得故。作如是念此微妙義。我已心言思量簡擇。如我意者今欲問佛。世尊慈悲矜哀一切應聽我問。作是

【現代漢語翻譯】現代漢語譯本：他們來到佛陀所在之處，那裡還有億百千的菩薩大眾，都安住于不退轉地（不會退轉的境界）。還有三十億百千的菩薩大眾，都已證得無生法忍（對諸法不生不滅的深刻理解）。還有八億百千的菩薩大眾，一切都安住于信行地（通過信心而修行的階段）中。那些菩薩摩訶薩（偉大的菩薩）們，絡繹不絕地前來，來到后，見到佛陀，五體投地，恭敬地頂禮世尊，一心合掌，繞佛百千圈，然後退坐在一旁。當時，長老舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）憑藉佛陀的神力，清楚地知曉並看見那些菩薩以及此土（娑婆世界）的一切大眾，都已聚集在毗舍離城（Vaiśālī）大林精舍（Mahāvana，寺院名）的重閣講堂。他心中確定無疑地想：『如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）、應供（Arhat，佛陀的稱號之一，意為「應受供養者」）、等正覺（Samyak-saṃbuddha，佛陀的稱號之一，意為「完全覺悟者」）應該早就知道我心中深深思索的微妙義理。我應當向佛陀請問這些微妙義理，使諸位菩薩消除疑慮，獲得無礙智（沒有障礙的智慧），獲得無上辯才（最高的辯論能力），得見恒河沙數般無數的佛陀，聽聞諸佛的教法，都能全部領受並憶持，明瞭憶念，終不忘記，乃至證得無上正真等覺（Anuttara-samyak-saṃbodhi，最高的、真實的、完全的覺悟）。我現在爲了使諸位菩薩和一切大眾，獲得四種清凈法，』『哪四種呢？所謂的眾生清凈，法清凈，辯才清凈，佛土功德莊嚴清凈。』又想，『爲了使諸位菩薩和一切大眾，獲得四種心所樂於修作的微妙之法，』『哪四種呢？所謂的身微妙，口微妙，意微妙，方便善巧微妙。』又想，『爲了使他們獲得四種陀羅尼（dhāraṇī，總持，記憶之法），使諸位菩薩和一切大眾都能進入，』『哪四種呢？所謂的字入門陀羅尼門，一切眾生根行善巧入門陀羅尼門，業報善巧無作行入門陀羅尼門，甚深法忍入門陀羅尼門。』像這樣等十二種微妙法門，爲了使諸位菩薩和一切大眾都能獲得，我這樣思量：『這些微妙的義理，我已經用心思量簡擇。依我的想法，現在想向佛陀請問。世尊慈悲，憐憫一切眾生，應該聽我發問。』這樣想著。

【English Translation】 English version: They arrived at the place where the Buddha was. There were also hundreds of thousands of millions of Bodhisattvas, all dwelling in the stage of non-retrogression. There were also thirty hundreds of thousands of millions of Bodhisattvas, all of whom had attained the forbearance of the non-arising of phenomena (anutpāda-dharma-kṣānti). There were also eight hundreds of thousands of millions of Bodhisattvas, all dwelling in the stage of faith and practice. Those Bodhisattva-Mahāsattvas (great beings) came continuously, and having arrived, they saw the Buddha, prostrated themselves with their five limbs on the ground, respectfully bowed to the World-Honored One, single-mindedly joined their palms, circumambulated Him hundreds of thousands of times, and then sat down to one side. At that time, the Elder Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), by the power of the Buddha, clearly knew and saw that those Bodhisattvas and all the great assembly in this land (Saha world) had gathered in the double-storied lecture hall of the Great Forest Monastery (Mahāvana) in the city of Vaiśālī. He thought with certainty and without doubt: 'The Tathāgata (one of the Buddha's titles, meaning 'the one who has thus come'), the Arhat (one of the Buddha's titles, meaning 'worthy of offerings'), the Samyak-saṃbuddha (one of the Buddha's titles, meaning 'perfectly enlightened one') should have long known the profound and subtle meanings that I deeply contemplate in my heart. I should ask the Buddha about these subtle meanings, so that the Bodhisattvas may eliminate their doubts, attain unobstructed wisdom, obtain unsurpassed eloquence, see Buddhas as numerous as the sands of the Ganges River, hear the Dharma of all the Buddhas, and be able to receive and remember it all, clearly remember it, and never forget it, until they attain Anuttara-samyak-saṃbodhi (the highest, true, and complete enlightenment). I now wish to enable the Bodhisattvas and all the great assembly to obtain four kinds of pure Dharma,' 'What are the four? They are the purity of sentient beings, the purity of Dharma, the purity of eloquence, and the purity of the meritorious adornments of the Buddha-land.' He also thought, 'In order to enable the Bodhisattvas and all the great assembly to obtain four kinds of subtle Dharmas that the mind delights in practicing,' 'What are the four? They are the subtlety of body, the subtlety of speech, the subtlety of mind, and the subtlety of skillful means.' He also thought, 'In order to enable them to obtain four kinds of dhāraṇīs (retentive memory), so that the Bodhisattvas and all the great assembly can enter,' 'What are the four? They are the dhāraṇī-gate of entering through letters, the dhāraṇī-gate of skillfully entering through the roots and practices of all sentient beings, the dhāraṇī-gate of skillfully entering the uncreated practice of karmic retribution, and the dhāraṇī-gate of entering the profound forbearance of Dharma.' Like these twelve subtle Dharma-gates, in order to enable the Bodhisattvas and all the great assembly to obtain them all, I think thus: 'These subtle meanings, I have already contemplated and discerned with my mind. According to my intention, I now wish to ask the Buddha. May the World-Honored One be compassionate and have pity on all sentient beings, and listen to my questions.' Thinking thus.

念已即白佛言。唯愿世尊大慈大悲聽我發問。

爾時世尊以大慈悲故。不忽所愿默然聽許。爾時長老舍利弗即如前念。如是心言如是思量如是簡擇。具白佛言。唯愿世尊廣為眾說。令彼菩薩一切大眾。因是義故所有諸行皆得清凈。善哉世尊唯愿廣說。爾時尊者舍利弗如是白已。身心正念悲喜交懷。默在一面瞻仰尊顏。目不曾舍如渴思水。亦如饑蜂貪蜜不能自裁。彼諸菩薩一切大眾亦復如是。

爾時世尊雖知一切大眾皆悉渴仰。為欲略示修行法故。告舍利弗言。汝等諦聽善思念之。吾當為汝分別廣說。舍利弗汝等當知。我今授汝入無邊門陀羅尼。汝及諸菩薩一切大眾。汝等若能於一切法。不作取捨無所許可。復能於是陀羅尼。初中后句一一堅持者。我當爲汝分別廣說。令汝依行獲大利益自當證知。爾時舍利弗及一切菩薩摩訶薩眾。俱發聲言善哉世尊。愿聞受持如世尊敕。如是之行我能行之。善哉世尊唯愿說之。佛言諦聽諦聽即說咒曰。

阿奶莫奶(一)阿企莫企(二)娑蔓多慕企(三)薩知耶啰米蘇米(四)喻吉帝(五)尼嚧吉帝(六)尼盧吉帝百羅陛(七)伊隸迷隸醯隸(八)腳落弊(九)腳洛波弟(十)腳洛波細(十一)娑隸(十二)娑啰活帝(十三)醯洛醯隸(十四)醯隸醯隸隸(十五)醯羅

【現代漢語翻譯】現代漢語譯本：念頭平息后，舍利弗（Śāriputra）便稟告佛陀說：『唯愿世尊以大慈大悲之心，聽我發問。』當時，世尊以大慈悲的緣故，沒有拒絕他的請求，默許了他的提問。這時，長老舍利弗便如先前所想，心中這樣思量，這樣選擇，詳細地稟告佛陀說：『唯愿世尊為大眾廣泛地解說，使那些菩薩和一切大眾，因為這個義理的緣故，所有修行都能得到清凈。善哉世尊，唯愿您廣泛地解說。』當時，尊者舍利弗這樣稟告后，身心保持正念，悲喜交加，默默地在一旁仰望著世尊的容顏，目光不曾離開，就像口渴的人思念水，又像飢餓的蜜蜂貪戀蜂蜜一樣，不能自已。那些菩薩和一切大眾也都是這樣。當時，世尊雖然知道一切大眾都非常渴望聽聞佛法，爲了略微開示修行的法門，便告訴舍利弗說：『你們仔細聽，好好地思考，我將為你們分別廣泛地解說。舍利弗，你們應當知道，我現在傳授你們進入無邊法門的陀羅尼（dhāraṇī）。你和各位菩薩以及一切大眾，你們如果能對一切法，不作取捨，沒有絲毫執著，又能對這個陀羅尼，從開始到中間到最後，每一句都堅持受持，我將為你們分別廣泛地解說，讓你們依靠修行獲得大利益，自己就能證悟。』當時，舍利弗和一切菩薩摩訶薩（bodhisattva-mahāsattva）們，一起發出聲音說：『善哉世尊！愿聽聞並受持，如世尊的教誨。這樣的修行我們能夠做到。善哉世尊，唯愿您宣說。』佛陀說：『仔細聽，仔細聽！』隨即宣說了咒語：『阿奶莫奶（ā nǎi mò nǎi）(1)，阿企莫企（ā qǐ mò qǐ）(2)，娑蔓多慕企（suō màn duō mù qǐ）(3)，薩知耶啰米蘇米（sà zhī yé luō mǐ sū mǐ）(4)，喻吉帝（yù jí dì）(5)，尼嚧吉帝（ní lú jí dì）(6)，尼盧吉帝百羅陛（ní lú jí dì bǎi luō bì）(7)，伊隸迷隸醯隸（yī lì mí lì xī lì）(8)，腳落弊（jiǎo luò bì）(9)，腳洛波弟（jiǎo luò bō dì）(10)，腳洛波細（jiǎo luò bō xì）(11)，娑隸（suō lì）(12)，娑啰活帝（suō luō huó dì）(13)，醯洛醯隸（xī luò xī lì）(14)，醯隸醯隸隸（xī lì xī lì lì）(15)，醯羅（xī luō）』

【English Translation】 English version: Then Śāriputra, having calmed his thoughts, addressed the Buddha, saying, 'May the World-Honored One, with great compassion, listen to my question.' At that time, the World-Honored One, out of great compassion, did not dismiss his request but silently granted it. Then, the elder Śāriputra, as he had previously intended, contemplating and discerning in his mind, reported to the Buddha in detail, saying, 'May the World-Honored One widely explain to the assembly, so that those Bodhisattvas and all beings, through this meaning, may have all their practices purified. Excellent, World-Honored One, may you widely explain.' At that time, the venerable Śāriputra, having spoken thus, with body and mind in mindfulness, mingled with sorrow and joy, silently stood to one side, gazing upon the face of the World-Honored One, his eyes never leaving, like a thirsty person longing for water, or a hungry bee craving honey, unable to restrain himself. Those Bodhisattvas and all beings were also like this. At that time, the World-Honored One, although knowing that all beings were eagerly yearning, in order to briefly reveal the method of practice, told Śāriputra, 'You all listen carefully and contemplate well. I will explain it to you in detail. Śāriputra, you should know that I am now bestowing upon you the dhāraṇī (陀羅尼) for entering the gate of boundless dharmas. If you and all the Bodhisattvas (菩薩) and all beings can, towards all dharmas, not make grasping or rejection, without any attachment, and can uphold this dhāraṇī, from the beginning to the middle to the end, each and every phrase, I will explain it to you in detail, so that you can rely on practice to obtain great benefits, and you will realize it yourselves.' At that time, Śāriputra and all the Bodhisattva-Mahāsattvas (菩薩摩訶薩) together exclaimed, 'Excellent, World-Honored One! We wish to hear and uphold it, as instructed by the World-Honored One. We are able to perform such practice. Excellent, World-Honored One, may you speak it.' The Buddha said, 'Listen carefully, listen carefully!' and then spoke the mantra: 'Ā nǎi mò nǎi (阿奶莫奶)(1), ā qǐ mò qǐ (阿企莫企)(2), suō màn duō mù qǐ (娑蔓多慕企)(3), sà zhī yé luō mǐ sū mǐ (薩知耶啰米蘇米)(4), yù jí dì (喻吉帝)(5), ní lú jí dì (尼嚧吉帝)(6), ní lú jí dì bǎi luō bì (尼盧吉帝百羅陛)(7), yī lì mí lì xī lì (伊隸迷隸醯隸)(8), jiǎo luò bì (腳落弊)(9), jiǎo luò bō dì (腳洛波弟)(10), jiǎo luò bō xì (腳洛波細)(11), suō lì (娑隸)(12), suō luō huó dì (娑啰活帝)(13), xī luò xī lì (醯洛醯隸)(14), xī lì xī lì lì (醯隸醯隸隸)(15), xī luō (醯羅)'

醯隸(十六)真地之活帝(十七)遮隸遮羅奶(十八)遮啰遮啰奶(十九)阿遮隸(二十)安帝安多帝(二十一)迦啰奶阿啰奶(二十二)阿膻帝(二十三)涅利莫地(二十四)涅利槃利多泥(二十五)涅模利腳帝(二十六)膩轍利涅訶隸(二十七)尼呵啰毗摩隸(二十八)輸檀泥(二十九)輸槃泥(三十)尸洛輸但泥(三十一)波啰腳利帝(三十二)槃利奶(三十三)波啰腳利底題波泥(三十四)婆婆毗婆槃泥(三十五)阿僧祇阿米(三十六)毗脯羅百陛(三十七)僧腳利史奶(三十八)地𠼝地地𠼝(三十九)摩訶地地𠼝題波泥(四十)婆槃泥摩訶槃泥(四十一)迦梨吒泥摩訶迦唎吒泥(四十二)耶舍簿帝(四十三)遮隸阿遮隸(四十四)莫遮隸(四十五)娑蔓遮隸(四十六)陀利拏膻地(四十七)蘇私須帝(四十八)阿僧伽尼訶隸(四十九)尼訶啰毗摩隸(五十)尼訶啰輸檀泥(五十一)陀利茶薩地(五十二)蘇米蘇磨槃帝(五十三)私湯米(五十四)私湯磨槃帝(五十五)私多婆槃帝(五十六)陀利茶私湯米(五十七)私湯莫波啰缽帝(五十八)摩訶百啰陛(五十九)娑蔓多百啰陛(六十)毗布羅鶴啰睒寐(六十一)娑蔓多慕企(六十二)薩拔多啰奴伽帝(六十三)阿那車耶遲(六十四)百羅坻娑泥(六十五)

【現代漢語翻譯】現代漢語譯本醯隸(十六)（Heyli）：真地之活帝(十七)（Zhenzhi Zhihuodi）：遮隸遮羅奶(十八)（Zheli Zheluonai）：遮啰遮啰奶(十九)（Zheluo Zheluonai）：阿遮隸(二十)（Azheli）：安帝安多帝(二十一)（Andi Anduodi）：迦啰奶阿啰奶(二十二)（Jialuonai Aluonai）：阿膻帝(二十三)（Ashandi）：涅利莫地(二十四)（Nieli Modi）：涅利槃利多泥(二十五)（Nieli Panliduoni）：涅模利腳帝(二十六)（Niemo Lijiaodi）：膩轍利涅訶隸(二十七)（Nizheli Nieheli）：尼呵啰毗摩隸(二十八)（Niheluo Pimali）：輸檀泥(二十九)（Shudanni）：輸槃泥(三十)（Shubanni）：尸洛輸但泥(三十一)（Shiluo Shudanni）：波啰腳利帝(三十二)（Boluojiaolidi）：槃利奶(三十三)（Panlinai）：波啰腳利底題波泥(三十四)（Boluojiaolidi Tiboni）：婆婆毗婆槃泥(三十五)（Popo Pipo Banni）：阿僧祇阿米(三十六)（Asengqi Ami）：毗脯羅百陛(三十七)（Pifuluo Baibi）：僧腳利史奶(三十八)（Sengjia Lishinai）：地𠼝地地𠼝(三十九)（Di Di Didi）：摩訶地地𠼝題波泥(四十)（Mohe Didi Tiboni）：婆槃泥摩訶槃泥(四十一)（Popanni Mohe Panni）：迦梨吒泥摩訶迦唎吒泥(四十二)（Jialitani Mohe Jialitani）：耶舍簿帝(四十三)（Yeshe Bodi）：遮隸阿遮隸(四十四)（Zheli Azheli）：莫遮隸(四十五)（Mozheli）：娑蔓遮隸(四十六)（Suoman Zheli）：陀利拏膻地(四十七)（Tuolina Shandi）：蘇私須帝(四十八)（Susi Sudi）：阿僧伽尼訶隸(四十九)（Asengjia Niheli）：尼訶啰毗摩隸(五十)（Niheluo Pimali）：尼訶啰輸檀泥(五十一)（Niheluo Shudanni）：陀利茶薩地(五十二)（Tuolicha Sadi）：蘇米蘇磨槃帝(五十三)（Sumi Summo Bandi）：私湯米(五十四)（Sitangmi）：私湯磨槃帝(五十五)（Sitangmo Bandi）：私多婆槃帝(五十六)（Siduopo Bandi）：陀利茶私湯米(五十七)（Tuolicha Sitangmi）：私湯莫波啰缽帝(五十八)（Sitangmo Boluobodi）：摩訶百啰陛(五十九)（Mohe Baibi）：娑蔓多百啰陛(六十)（Suomanduo Baibi）：毗布羅鶴啰睒寐(六十一)（Pibuluo Heluoshanmei）：娑蔓多慕企(六十二)（Suomanduo Muqi）：薩拔多啰奴伽帝(六十三)（Sabaduo Luonujiadi）：阿那車耶遲(六十四)（Anacheye Chi）：百羅坻娑泥(六十五)（Bailuo Chi Suoni）：

【English Translation】 English version Heyli (16): Zhenzhi Zhihuodi (17): Zheli Zheluonai (18): Zheluo Zheluonai (19): Azheli (20): Andi Anduodi (21): Jialuonai Aluonai (22): Ashandi (23): Nieli Modi (24): Nieli Panliduoni (25): Niemo Lijiaodi (26): Nizheli Nieheli (27): Niheluo Pimali (28): Shudanni (29): Shubanni (30): Shiluo Shudanni (31): Boluojiaolidi (32): Panlinai (33): Boluojiaolidi Tiboni (34): Popo Pipo Banni (35): Asengqi Ami (36): Pifuluo Baibi (37): Sengjia Lishinai (38): Di Di Didi (39): Mohe Didi Tiboni (40): Popanni Mohe Panni (41): Jialitani Mohe Jialitani (42): Yeshe Bodi (43): Zheli Azheli (44): Mozheli (45): Suoman Zheli (46): Tuolina Shandi (47): Susi Sudi (48): Asengjia Niheli (49): Niheluo Pimali (50): Niheluo Shudanni (51): Tuolicha Sadi (52): Sumi Summo Bandi (53): Sitangmi (54): Sitangmo Bandi (55): Siduopo Bandi (56): Tuolicha Sitangmi (57): Sitangmo Boluobodi (58): Mohe Baibi (59): Suomanduo Baibi (60): Pibuluo Heluoshanmei (61): Suomanduo Muqi (62): Sabaduo Luonujiadi (63): Anacheye Chi (64): Bailuo Chi Suoni (65):

陀啰膩你陀泥(六十六)陀啰膩慕佉奴散地(六十七)佛陀(六十八)題熙啅帝(六十九)膩陀那(七十)瞿多利(七十一)蘇婆呵(七十二)

爾時世尊。說是入無邊門陀羅尼已。為欲令諸菩薩一切大眾知修行利故。告舍利弗。汝當知之如是神咒。若諸菩薩摩訶薩欲修學者。當於諸法知非有為。亦非無為無想無得。無疑無舍無有許可無發無趣。彼得如是思惟時。寂滅念心而得增長。明見一切諸法。非作非非作。非合非非合。非生非滅。亦非過去未來現在。亦無滅想。不作一二不作取捨。亦無始起唯當唸佛。若唸佛時不作色念不作非色念。非相非非相。非好非非好。非戒非非戒。非定非非定。非慧非非慧。非解脫非不解脫。非解脫知見非不解脫知見。亦無出生非家非姓。亦無眷屬。非行非非行。非得亦非證。無有煩惱陰界諸入。然于煩惱陰界諸入亦無有盡。非智非識無法無說。非自凈非他凈非眾生凈。非自利非他利非法非毗尼非行凈。非身凈非口凈非意凈。非前際凈非后際凈。非自作非他作。如是舍利弗是名菩薩摩訶薩。攝一切諸法皆入唸佛三昧中。知一切諸法平等一味得無所畏心。名為真實修行陀羅尼者。一切諸愿皆得滿足。決定直趣佛菩提故。一切善根無能伏者。以此陀羅尼力故。一切法藏諸行相好。種姓

【現代漢語翻譯】現代漢語譯本：陀啰膩你陀泥(66)（Dharani Nidani：陀羅尼的根本）陀啰膩慕佉奴散地(67)（Dharani Mukha Nusamdhi：陀羅尼的入門）佛陀(68)（Buddha：覺者）題熙啅帝(69)（Tehi Dite：以彼之見）膩陀那(70)（Nidana：因緣）瞿多利(71)（Gotari：種姓）蘇婆呵(72)（Svaha：成就）

爾時，世尊說完這入無邊門陀羅尼后，爲了讓各位菩薩和大眾瞭解修行的利益，告訴舍利弗：『你應該知道，如果諸位菩薩摩訶薩想要修學，應當明白一切諸法並非有為，也非無為，沒有思慮，沒有獲得，沒有懷疑，沒有捨棄，沒有許可，沒有發起，沒有趨向。當他們如此思維時，寂滅的念心便會增長，清晰地見到一切諸法，既非造作，也非非造作；既非聚合，也非非聚合；既非生，也非滅；既非過去、未來、現在；也沒有滅盡之想。不作一和二的分別，不作取和舍的選擇，也沒有開始和發起，唯有唸佛。如果唸佛時，不作色想，也不作非色想；非相，也非非相；非好，也非非好；非戒，也非非戒；非定，也非非定；非慧，也非非慧；非解脫，也非不解脫；非解脫知見，也非不解脫知見；也沒有出生，沒有家世，沒有姓氏，也沒有眷屬；非行，也非非行；非得，也非證；沒有煩惱、陰、界、入，然而對於煩惱、陰、界、入也沒有窮盡。非智，非識，無法，無說，非自凈，非他凈，非眾生凈；非自利，非他利，非法，非毗尼，非行凈；非身凈，非口凈，非意凈；非前際凈，非后際凈；非自作，非他作。』

『如此，舍利弗，這就是菩薩摩訶薩，攝取一切諸法，都進入唸佛三昧中，知道一切諸法平等一味，得到無所畏懼的心，這稱為真實修行陀羅尼的人，一切願望都能得到滿足，必定直接趨向佛菩提，一切善根都無法被降伏。憑藉這陀羅尼的力量，一切法藏、諸行、相好、種姓都能獲得。』

【English Translation】 English version: Toraṇi Nitaṇi (66) (Dharani Nidani: The root of Dharani) Toraṇi Mukha Nusamti (67) (Dharani Mukha Nusamdhi: The entrance to Dharani) Buddha (68) (Buddha: The Awakened One) Tehi Dite (69) (Tehi Dite: With that view) Nitaṇa (70) (Nidana: Causation) Kotari (71) (Gotari: Lineage) Svaha (72) (Svaha: Accomplishment)

At that time, the World Honored One, after speaking this Dharani of Entering the Door of Boundlessness, in order to let all Bodhisattvas and the assembly know the benefits of practice, said to Sariputra: 'You should know that if those Bodhisattvas Mahasattvas wish to study, they should understand that all dharmas are neither conditioned nor unconditioned, without thought, without attainment, without doubt, without abandonment, without permission, without arising, without inclination. When they think in this way, the mind of quiescent mindfulness will increase, and they will clearly see all dharmas, neither made nor unmade; neither combined nor uncombined; neither born nor extinguished; neither past, future, nor present; and without the thought of extinction. Not making a distinction between one and two, not making a choice between taking and abandoning, and without beginning or arising, only be mindful of the Buddha. If when mindful of the Buddha, do not think of form, nor think of non-form; neither appearance, nor non-appearance; neither good, nor non-good; neither precepts, nor non-precepts; neither concentration, nor non-concentration; neither wisdom, nor non-wisdom; neither liberation, nor non-liberation; neither the knowledge and vision of liberation, nor the knowledge and vision of non-liberation; and without birth, without family, without surname, and without relatives; neither action, nor non-action; neither attainment, nor realization; without afflictions, skandhas, realms, or entrances, yet for afflictions, skandhas, realms, or entrances there is also no end. Neither wisdom, nor consciousness, without dharma, without speech, neither self-purification, nor other-purification, nor sentient being-purification; neither self-benefit, nor other-benefit, neither dharma, nor vinaya, nor pure conduct; neither pure body, nor pure speech, nor pure mind; neither pure past, nor pure future; neither self-made, nor other-made.'

'Thus, Sariputra, this is the Bodhisattva Mahasattva, who gathers all dharmas and enters into the Samadhi of Buddha-Recollection, knowing that all dharmas are equal and of one flavor, obtaining a fearless mind, which is called the true practitioner of Dharani, all wishes will be fulfilled, and they will surely go directly to Buddha-Bodhi, and all good roots cannot be subdued. By the power of this Dharani, all Dharma treasures, practices, marks and characteristics, and lineages can be obtained.'

資糧善巧方便。速得成辦。超過一切魔業境界。如是舍利弗。若菩薩真實得入此無邊陀羅尼門者。畢當得至不退轉地。速到無上正真等覺。何以故當知此中。即是決定一切諸佛。一切法諸功德藏故。復能出生一切眾生分別之行。雖複決定出生如是功德。然此陀羅尼窮其體相無得實者。爾時世尊即為諸菩薩一切大眾。而說偈言。

莫疑于空法　　于佛莫作異　復不動法界　　速獲陀羅尼　應聽如是經　　決定陀羅尼　彼得智具足　　成就佛菩提　誦此陀羅尼　　菩薩無所畏　十方一切佛　　說法能聽聞　彼人證法理　　等於日光明　達解無上法　　諦理辭莊嚴　誦持此經故　　復得勝上法　微妙陀羅尼　　一切現心門　一切眾一劫　　各問一切疑　除斷彼疑已　　而智無窮盡　如是法王子　　臨近佛菩提　受囑護法者　　愛樂此經故　眾生皆愛念　　諸佛皆憐愍　名聞滿世間　　誦持此咒故　復持此咒故　　臨欲命終時　八十億諸佛　　申手俱攜接　假令千億劫　　造惡皆應受　誦持此經故　　一月皆清凈　菩薩若億劫　　勤習余功德　誦持此經故　　一月盡超逾　三界諸眾生　　一切盡為魔　誦持此經故　　不能作障礙　如是念意行　　有勝陀羅尼　普來現

【現代漢語翻譯】現代漢語譯本具備資糧和善巧方便，能夠迅速成就，超越一切魔業的境界。像這樣，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），如果菩薩真實地進入這無邊的陀羅尼門，必定能夠達到不退轉地（avaivartika-bhūmi，不會再退回較低的修行階段），迅速證得無上正真等覺（anuttarā-samyak-saṃbodhi，無上的、正確的、平等的覺悟，即成佛）。為什麼呢？應當知道，這裡面蘊含著決定一切諸佛、一切佛法和一切功德的寶藏，並且能夠出生一切眾生分別之行。雖然決定出生這樣的功德，然而這陀羅尼窮盡其體相，也無法得到真實的把握。當時，世尊（Lokajyestha，對佛陀的尊稱）就為諸菩薩和一切大眾，說了以下偈頌：

不要懷疑空性之法（śūnyatā），不要把佛（Buddha）看作是不同的存在；不擾動法界（dharmadhātu，一切法的本性），就能迅速獲得陀羅尼（dhāraṇī，總持，憶持不忘的能力）。應當聽聞這樣的經典，這是決定的陀羅尼；聽聞者能夠得到智慧具足，成就佛菩提（bodhi，覺悟）。誦持此陀羅尼，菩薩將無所畏懼；十方一切諸佛所說的法，都能夠聽聞。這個人證悟了法的真理，如同太陽的光明一樣；通達理解無上的佛法，以真實的道理和辭藻來莊嚴。因為誦持這部經典，又能得到殊勝的佛法；微妙的陀羅尼，一切都顯現在心門。一切眾生在一劫（kalpa，極長的時間單位）的時間裡，各自提出一切疑問；在消除斷絕了他們的疑問之後，智慧仍然無窮無盡。像這樣的法王子（dharma-kumāra，指菩薩），臨近佛菩提；接受佛的囑託護持佛法的人，因為喜愛這部經典。眾生都會愛戴思念他，諸佛都會憐憫他；他的名聲傳遍世間，因為誦持這個咒語的緣故。又因為持誦這個咒語的緣故，臨命終的時候；八十億諸佛，都會伸出手來共同接引。假使有千億劫所造的惡業，都應該承受果報；因為誦持這部經典的緣故，一個月內都能得到清凈。菩薩如果用億劫的時間，勤奮修習其他的功德；因為誦持這部經典的緣故，一個月就能完全超越。三界（trayo dhātavaḥ，欲界、色界、無色界）的一切眾生，全都變成魔；因為誦持這部經典的緣故，也不能製造障礙。像這樣憶念意念的修行，有殊勝的陀羅尼；普遍地顯現出來。

【English Translation】 English version With the skillful means of accumulating merit and resources, one can quickly achieve and surpass all realms of demonic activities. Thus, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), if a Bodhisattva truly enters this boundless Dhāraṇī (a type of mantra or sacred formula) gate, they will certainly reach the stage of non-retrogression (avaivartika-bhūmi, the stage where one no longer falls back to lower levels of practice) and quickly attain Anuttarā-samyak-saṃbodhi (unexcelled, perfect, and complete enlightenment, i.e., Buddhahood). Why? Know that within this lies the treasure of determining all Buddhas, all Dharmas (teachings), and all merits, and it can give rise to the differentiating actions of all beings. Although it is determined to give rise to such merits, this Dhāraṇī, exhausting its form and characteristics, cannot be truly grasped. At that time, the Lokajyestha (World Honored One, an epithet for the Buddha) spoke the following verses for all the Bodhisattvas and the entire assembly:

Do not doubt the Dharma (teachings) of emptiness (śūnyatā), do not regard the Buddha (Buddha) as a different entity; Without disturbing the Dharmadhātu (the realm of Dharma, the essence of all phenomena), one can quickly obtain the Dhāraṇī (dhāraṇī, retention, the ability to remember without forgetting). One should listen to such a scripture, this is the definitive Dhāraṇī; The listener can obtain complete wisdom and accomplish Buddhahood (bodhi, enlightenment). Reciting and upholding this Dhāraṇī, the Bodhisattva will be fearless; The Dharma spoken by all the Buddhas in the ten directions can be heard. That person realizes the truth of the Dharma, like the light of the sun; Thoroughly understanding the supreme Dharma, adorned with true principles and eloquent words. Because of reciting and upholding this scripture, one can again obtain the supreme Dharma; The subtle Dhāraṇī, everything manifests in the gate of the mind. All beings, in a kalpa (kalpa, an extremely long unit of time), each ask all their doubts; After eliminating and cutting off their doubts, wisdom remains inexhaustible. Such a Dharma prince (dharma-kumāra, referring to a Bodhisattva), is close to Buddhahood; Those who receive the Buddha's entrustment to protect the Dharma, because they love this scripture. All beings will love and cherish them, all Buddhas will have compassion for them; Their fame will fill the world, because of reciting and upholding this mantra. And because of upholding this mantra, when approaching the end of life; Eighty billion Buddhas will extend their hands to receive them together. Even if one has created evil deeds for a thousand billion kalpas, and should receive the consequences; Because of reciting and upholding this scripture, one will be purified within a month. If a Bodhisattva diligently cultivates other merits for billions of kalpas; Because of reciting and upholding this scripture, one can completely surpass them in a month. All beings in the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), all become demons; Because of reciting and upholding this scripture, they cannot create obstacles. Such practice of mindfulness and intention, has a supreme Dhāraṇī; Universally manifests.

彼門　　乃至得菩提　如此經所說　　是咒無有疑　一切智所說　　是中得菩提　聞此總持故　　然燈授我記　即時見諸佛　　其數是恒沙　是諸佛說法　　皆悉能解知　勤誦此經故　　一切速成就　所得凈佛國　　諸大聲聞眾　光相藏莊嚴　　因由此經得　若不放逸者　　七日諦思惟　八十億諸佛　　為說陀羅尼　所能思莫思　　莫思亦不思　不思思思已　　速獲陀羅尼　如至大海中　　莫疑無財寶　如得陀羅尼　　莫疑無樂報　親近菩提者　　當應力精進　若得寂定處　　當亦得菩提

爾時世尊說此偈已。復告舍利弗言。我今復有四種修陀羅尼法。若諸菩薩能於是中具足修行者。決定當得入是入門陀羅尼。何等為四。所謂舍除貪慾斷嫉妒心。於一切眾生所。能捨一切施已不悔。日夜求法以法自娛。如是舍利弗。若菩薩能如是具足修行者。決定得入如是入門陀羅尼。爾時世尊欲重明此義。如說頌曰。

欲為臭穢魔所行　　亦是地獄之因緣　既知罪業惡道本　　於他一切除嫉心　名利恭敬親友舍　　愛目平視諸眾生　形顏端正甚奇妙　　威光德大色從容　一切有為諍訟本　　宜須舍離莫復存　若能如是舍愛已　　得入如是入法門　慇勤日夜求諸法　　專心正

【現代漢語翻譯】現代漢語譯本通過那個法門，乃至可以證得菩提（Buddha-hood，覺悟）。如此經典所說，這個咒語真實不虛。一切智者（Buddha，佛）所說，通過這個咒語可以證得菩提。聽聞這個總持（Dharani，陀羅尼）的緣故，燃燈佛（Dipamkara Buddha）授記於我。即時見到諸佛，其數量如恒河沙一般眾多。這些佛所說的法，我都能理解和知曉。勤奮誦讀此經的緣故，一切都能快速成就。所得到的清凈佛國，以及諸大聲聞（Sravaka，弟子）眾。光明相好莊嚴，都是因為這部經而得到的。如果不放逸，七日內認真地思惟。八十億諸佛，會為你宣說陀羅尼。所能思量的不要思量，不要思量也不要不思量。不思量之後再思量，就能快速獲得陀羅尼。如同到達大海中，不要懷疑沒有財寶。如同得到陀羅尼，不要懷疑沒有快樂的果報。親近菩提的人，應當努力精進。如果得到寂靜禪定的處所，也就能證得菩提。

這時，世尊說完這些偈頌后，又告訴舍利弗（Sariputra）說：『我現在還有四種修持陀羅尼的方法。如果各位菩薩（Bodhisattva）能夠在這四種方法中圓滿地修行，必定能夠進入這個入門陀羅尼。』哪四種呢？就是捨棄貪慾，斷除嫉妒心，對於一切眾生，能夠捨棄一切施捨而不後悔，日夜尋求佛法，以佛法自娛。像這樣，舍利弗，如果菩薩能夠像這樣圓滿地修行，必定能夠進入這個入門陀羅尼。這時，世尊想要再次闡明這個道理，就說了以下頌詞：

貪慾是臭穢，是魔所行之處，也是地獄的因緣。既然知道貪慾是罪業和惡道的根本，就要對他人的一切消除嫉妒心。捨棄名利、恭敬和親友，用慈愛的目光平等地看待一切眾生。（這樣的人）形貌端正，非常奇妙，威光德行廣大，容色從容。一切有為法都是爭訟的根本，應該捨棄，不要再留戀。如果能夠像這樣捨棄愛慾，就能進入這個入法門。慇勤日夜地尋求諸法，專心正念。

【English Translation】 English version Through that gate, one can even attain Bodhi (Buddha-hood, enlightenment). As stated in this scripture, this mantra is undoubtedly true. Spoken by the All-Knowing One (Buddha), one can attain Bodhi through this mantra. Because of hearing this Dharani (general holding), Dipamkara Buddha (Burning Lamp Buddha) bestowed a prophecy upon me. Immediately I saw Buddhas, their number as numerous as the sands of the Ganges. I can understand and know all the Dharma spoken by these Buddhas. Because of diligently reciting this scripture, everything can be quickly accomplished. The pure Buddha-land obtained, and the great Sravakas (disciples). The adornments of light and auspicious marks are obtained because of this scripture. If one is not negligent, contemplate diligently for seven days. Eighty billion Buddhas will expound the Dharani for you. Do not contemplate what can be contemplated, neither contemplate nor not contemplate. After not contemplating and then contemplating, one can quickly obtain the Dharani. Like arriving in the great ocean, do not doubt there are no treasures. Like obtaining the Dharani, do not doubt there are no joyful rewards. Those who are close to Bodhi should strive diligently. If one obtains a place of quiet meditation, one can also attain Bodhi.

At that time, the World Honored One, having spoken these verses, further said to Sariputra: 'I now have four methods for cultivating Dharani. If all Bodhisattvas (enlightenment being) can fully practice these methods, they will certainly be able to enter this gateway Dharani.' What are the four? They are: abandoning greed, cutting off jealousy, being able to give everything to all sentient beings without regret, and seeking the Dharma day and night, delighting in the Dharma. Thus, Sariputra, if Bodhisattvas can fully practice in this way, they will certainly be able to enter this gateway Dharani. At that time, the World Honored One, wishing to further clarify this meaning, spoke the following verses:

Desire is foul and impure, the path of demons, and the cause of hell. Since you know that desire is the root of sin and evil paths, eliminate jealousy towards everything of others. Abandon fame, gain, respect, and friends, and look upon all beings with loving eyes. (Such a person's) form and appearance are upright and wonderfully beautiful, their majestic light and virtue are great, and their countenance is composed. All conditioned dharmas are the root of contention, one should abandon them and not dwell on them again. If one can abandon love and desire in this way, one can enter this Dharma gate. Diligently seek all Dharmas day and night, with focused and righteous thought.

直樂菩提　如是常能親近法　　心門畢現陀羅尼

爾時世尊說是頌已。復告舍利弗。更有四法能具一切菩薩行故。得入如是入門陀羅尼。何等為四。所謂親近山林阿蘭若處得深法忍。名聞利養一切恭敬。所愛之處一切舍離。乃至沒命終不中悔。舍利弗如是之法。能具菩薩所有諸行。得入如是入門陀羅尼。爾時世尊欲重宣此義。以偈頌曰。

山林阿練若　　正行之所嘆　雖覆住彼處　　慎不毀於他　修忍不放逸　　常如救頭然　不依于名利　　詐現諸異相　值佛希有難　　舍家多苦本　清凈身口意　　恭敬佛法僧　不求于名利　　處處知止足　如鳥飛虛空　　一切無所依　如是之人者　　畢不空于果　無信無戒行　　於法不思惟　是人去菩提　　猶如天與地　是故修行者　　故須舍名利　如是真妙行　　賢聖之所贊

複次舍利弗。復有四法善能具足菩薩行故。得入如是入門陀羅尼。何等為四。所謂八種字門。若能善入此字義者。得入如是入門陀羅尼。何等為八。所謂跛字邏字。莽字惹字。迦字陀字。舍字乞灑(二合)字。是八字。跛者即是真如。一切法無我入故。邏者相好非相好。如來法身入故。莽者凡夫法賢聖法。一如無二入故。惹者生老病死非生老病死。無生無滅入故

【現代漢語翻譯】現代漢語譯本直樂菩提如是常能親近法，心門畢現陀羅尼（總持，記憶法門）。

爾時，世尊說完這首偈頌后，又告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『還有四種法能夠完備菩薩的修行，因此得以進入這種入門陀羅尼。』什麼是這四種法呢？就是親近山林阿蘭若處（寂靜的處所），獲得對甚深佛法的忍耐力；對於名聲、利養以及一切恭敬，對於所喜愛之處，都要完全捨棄，乃至生命終結也不後悔。舍利弗，這樣的法，能夠完備菩薩所有修行，得以進入這種入門陀羅尼。』當時，世尊想要再次宣揚這個道理，用偈頌說道：

『山林阿練若，是正行之人所讚歎的；即使住在那裡，也要謹慎，不要譭謗他人；修習忍耐，不放逸，常常像救火一樣緊迫；不依賴名利，不要虛假地顯現各種奇異的表象；遇到佛法是稀有難得的，捨棄家庭這個眾多痛苦的根源；清凈身口意三業，恭敬佛法僧三寶；不追求名利，處處知道滿足；如同鳥兒飛翔在虛空中，一切都沒有所依賴。像這樣的人，最終不會空無所得。沒有信心，沒有戒律，對於佛法不進行思惟，這樣的人遠離菩提，就像天與地一樣遙遠。所以修行的人，必須捨棄名利，這樣的真實妙行，是賢聖之人所讚歎的。』

『再次，舍利弗，還有四種法能夠很好地完備菩薩的修行，因此得以進入這種入門陀羅尼。』什麼是這四種法呢？就是八種字門。如果能夠很好地理解這些字的含義，就能進入這種入門陀羅尼。什麼是八個字呢？就是跛字、邏字、莽字、惹字、迦字、陀字、舍字、乞灑（二合）字。這八個字，跛字的意思就是真如（事物的本性），因為一切法都沒有『我』的觀念而得以進入；邏字的意思是相好（佛的莊嚴相貌）與非相好，因為如來的法身而得以進入；莽字的意思是凡夫法與賢聖法，因為兩者如一沒有分別而得以進入；惹字的意思是生老病死與非生老病死，因為無生無滅而得以進入。

【English Translation】 English version Zhile Bodhi Thus, constantly being able to be close to the Dharma, the mind's gate will fully manifest the Dharani (total retention, mnemonic device).

At that time, after the World Honored One spoke this verse, he further told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'There are also four Dharmas that can complete all the practices of a Bodhisattva, thus enabling entry into this introductory Dharani.' What are these four Dharmas? They are: being close to mountain forests and Aranya places (quiet places), obtaining deep Dharma forbearance; completely abandoning fame, gain, and all reverence, and all beloved places, even until the end of life without regret. Shariputra, such Dharmas can complete all the practices of a Bodhisattva, enabling entry into this introductory Dharani.' At that time, the World Honored One, desiring to proclaim this meaning again, spoke in verse:

'Mountain forests and Aranya are praised by those who practice correctly; even if dwelling there, be cautious and do not slander others; cultivate forbearance and do not be negligent, always be as urgent as saving one's head from fire; do not rely on fame and gain, do not falsely display various extraordinary appearances; encountering the Buddha Dharma is rare and difficult, abandon the home, the root of many sufferings; purify body, speech, and mind, and revere the Buddha, Dharma, and Sangha; do not seek fame and gain, know contentment in all places; like a bird flying in the empty sky, without any reliance. Such a person will ultimately not be without fruit. Without faith, without precepts, and without practice, not contemplating the Dharma, such a person is far from Bodhi, like heaven and earth. Therefore, those who practice must abandon fame and gain; such true and wonderful practice is praised by the wise and holy.'

'Furthermore, Shariputra, there are also four Dharmas that can well complete the practices of a Bodhisattva, thus enabling entry into this introductory Dharani.' What are these four Dharmas? They are the eight seed-syllables. If one can well understand the meaning of these syllables, one can enter this introductory Dharani.' What are the eight syllables? They are pa-syllable, la-syllable, ma-syllable, ra-syllable, ka-syllable, dha-syllable, sha-syllable, ksha (combined)-syllable. These eight syllables, the pa-syllable means Suchness (the true nature of things), because all Dharmas enter without the concept of 'self'; the la-syllable means the marks and characteristics (the Buddha's majestic appearance) and non-marks and characteristics, because the Dharmakaya of the Tathagata enters; the ma-syllable means the Dharma of ordinary beings and the Dharma of the wise and holy, because the two are one and without distinction; the ra-syllable means birth, old age, sickness, and death, and non-birth, old age, sickness, and death, because it enters without birth and without extinction.'

。迦者業報非業報入故。陀者陀羅尼法本空。無相無愿法界入故。舍者定慧非定慧。一切法一如入故。乞灑(二合)者空一切法無盡不可破壞。本來寂靜涅槃法入故。

爾時世尊作如是言。如此八字若得意者。能入如是陀羅尼法本。如是陀羅尼法本修多羅。當善書寫受持讀誦若半月若一月。復以此法本轉教餘人令生歡喜。勸勵修進助其威力。令使專志策勤不退。作是說已告舍利弗言。如是四法能成菩薩行故。得入陀羅尼門爾時世尊欲重宣此義。以偈頌曰。

當思八字意　　經及陀羅尼　書寫持讀誦　　一月若半月　復化諸眾生　　歡喜令策進　彼人近菩提　　常得勝上覺　現見一切佛　　住在於十方　學行得增長　　是故應精勤

舍利弗復有四法。能成菩薩諸福德故。於此陀羅尼中精勤不退。何等為四。所謂十方一切諸佛常當護念。無有一切諸魔惡業。能轉一切諸惡業障。速令清凈得無斷辯才。舍利弗汝當知之。如是四法能成就諸菩薩福德故。於此陀羅尼中精心不退。爾時世尊欲重宣此義。以偈頌曰。

十方一切佛憶念　　若魔魔業不得便　能轉業障令清凈　　速獲無上勝辯才

舍利弗我念過去世時。廣大無量無邊阿僧祇劫。復過是數。是時有佛號曰寶功德威宿劫王如來應供

【現代漢語翻譯】現代漢語譯本：迦（迦者）：代表業報並非真實的業報，而是進入了法性的緣故。陀（陀者）：代表陀羅尼的法本是空性的，因為進入了無相、無愿的法界。舍（舍者）：代表禪定和智慧並非對立，而是進入了一切法平等如一的境界。乞灑（乞灑者）：代表空性包含一切法，是無盡、不可破壞的，本來就是寂靜涅槃的法性。

這時，世尊這樣說道：『如果能領悟這八個字的含義，就能進入陀羅尼的法本。對於這部陀羅尼法本的修多羅（經），應當好好地書寫、受持、讀誦，無論是半個月還是一整個月。並且用這部法本去教導其他人，讓他們心生歡喜，勸勉他們精進修行，幫助他們增長力量，使他們專心致志、勤奮不懈。』說完這些，世尊告訴舍利弗：『這四種方法能夠成就菩薩的修行，因此能夠進入陀羅尼之門。』這時，世尊想要再次宣說這個道理，用偈頌說道：

『應當思量八個字的含義，以及經典和陀羅尼。書寫、受持、讀誦，半個月或一個月。再去教化眾生，讓他們歡喜並策勵精進。這樣的人接近菩提，常常獲得殊勝的覺悟。能夠親眼見到一切佛，安住在十方。學習修行得到增長，因此應當精勤。』

舍利弗，還有四種方法，能夠成就菩薩的各種福德，因此能在此陀羅尼中精勤不退。是哪四種呢？就是十方一切諸佛常常護念，沒有一切諸魔和惡業能夠侵擾，能夠轉化一切諸惡業的障礙，迅速使其清凈，得到無間斷的辯才。舍利弗，你應該知道，這四種方法能夠成就諸菩薩的福德，因此能在此陀羅尼中精心不退。這時，世尊想要再次宣說這個道理，用偈頌說道：

『十方一切佛憶念，若魔及魔業不得便。能轉業障令清凈，速獲無上勝辯才。』

舍利弗，我回憶過去世的時候，經過廣大無量無邊的阿僧祇劫（無數劫），甚至超過這個數量。那時有一尊佛，名為寶功德威宿劫王如來應供（佛名）。

【English Translation】 English version: Ka (Kā): Represents that karmic retribution is not true karmic retribution, but rather entering the nature of Dharma. Ṭa (Ṭa): Represents that the Dharma source of Dharani is emptiness, because it enters the realm of Dharma that is without characteristics and without wishes. Śa (Śa): Represents that Samadhi and wisdom are not opposed, but rather entering the realm where all Dharmas are equal and one. Kṣa (Kṣa): Represents that emptiness contains all Dharmas, is endless, indestructible, and is originally the tranquil nature of Nirvana.

At that time, the World Honored One spoke thus: 'If one can understand the meaning of these eight syllables, one can enter the Dharma source of Dharani. For this Sutra (scripture) of the Dharani Dharma source, one should write, receive, uphold, and recite it well, whether for half a month or a whole month. And use this Dharma source to teach others, making them rejoice, encouraging them to practice diligently, helping them increase their strength, and causing them to be single-minded and diligent without retreating.' After saying this, the World Honored One told Shariputra: 'These four methods can accomplish the practice of a Bodhisattva, therefore one can enter the gate of Dharani.' At this time, the World Honored One wanted to proclaim this principle again, and said in verse:

'One should contemplate the meaning of the eight syllables, as well as the Sutras and Dharani. Write, receive, uphold, and recite, for half a month or a month. Then transform all sentient beings, making them rejoice and encouraging them to be diligent. Such a person is close to Bodhi, and often attains supreme enlightenment. They can see all the Buddhas, dwelling in the ten directions. Learning and practice increase, therefore one should be diligent.'

Shariputra, there are also four methods that can accomplish all the merits of a Bodhisattva, therefore one can be diligent and not retreat in this Dharani. What are the four? They are that all the Buddhas in the ten directions constantly protect and remember, no demons or evil deeds can invade, one can transform the obstacles of all evil karma, quickly purify them, and obtain uninterrupted eloquence. Shariputra, you should know that these four methods can accomplish the merits of all Bodhisattvas, therefore one can be diligent and not retreat in this Dharani. At this time, the World Honored One wanted to proclaim this principle again, and said in verse:

'All the Buddhas in the ten directions remember, if demons and demonic deeds cannot take advantage. One can transform karmic obstacles and purify them, quickly obtaining supreme eloquence.'

Shariputra, I recall in the past, after vast, immeasurable, and boundless Asankhya Kalpas (countless eons), even more than that number. At that time, there was a Buddha named Bao Gong De Wei Su Jie Wang Tathagata Arhat (name of a Buddha).

等正覺明行足善逝世間解無上士調御丈夫天人師佛婆伽婆。爾時彼佛將入涅槃故廣為大眾說是法本陀羅尼。時有大轉輪王名曰持火。七寶具足人民安樂。時王有子名曰不思議勝功德。生年十六從彼如來。聞是陀羅尼法本。聞已歡喜。即於七萬歲中。精勤修習此陀羅尼法本。未曾睡眠亦不偃側端坐一處。不貪財物不貪王位不樂自身。得值九十億百千那由他諸佛。諸佛說法盡能聽聞聞已能持。愛樂修習厭離家法。剃除鬚髮而作沙門。作已復於九萬歲中。修習此入無邊入門陀羅尼皆善成熟。善成熟已復以此偈。廣為眾生分別顯示。一生之中力精教化。令八十億百千那由他眾生。得發阿耨多羅三藐三菩提心。從是發心積功累德。皆悉住于不退轉地。舍利弗汝且知之。當於是時有一長者名曰月相。彼有一子名無邊光。從彼比丘聞是入無邊門法本陀羅尼故。起隨喜心。由此隨喜善根因緣故。得值九十億佛。得勝上陀羅尼。得勝上起信法門。有所言說人皆奉用。復得勝上相續無斷辯才。超過一切諸菩薩眾。于彼一切如來所經三劫中常皆供養。過三劫已得阿耨多羅三藐三菩提。

舍利弗汝今當知。莫生疑心而作礙想。爾時月相長者子豈異人乎。即彼然燈如來應供等正覺是也。爾時不思議勝功德比丘說法者。豈異人乎即阿彌多婆耶

【現代漢語翻譯】現代漢語譯本等正覺（Anuttara-samyak-sambodhi，無上正等正覺），明行足（Vidya-charana-sampanna，具有智慧和德行），善逝（Sugata，以善妙的方式逝去），世間解（Lokavidu，瞭解世間一切事理），無上士（Anuttara，無與倫比的人），調御丈夫（Purusha-damya-sarathi，調伏丈夫的人），天人師（Shasta Deva-manushyanam，天和人的導師），佛（Buddha，覺悟者），婆伽婆（Bhagavan，世尊）。當時，那位佛將要進入涅槃，所以廣泛地為大眾宣說這個法本陀羅尼。當時有一位大轉輪王，名叫持火（Chihuo）。七寶具足，人民安樂。當時國王有一個兒子，名叫不思議勝功德（Busiyi Shenggongde）。十六歲時，他從那位如來那裡聽聞了這個陀羅尼法本。聽聞后，他非常歡喜，就在七萬歲中，精勤修習這個陀羅尼法本。未曾睡眠，也不曾躺臥，只是端坐一處。不貪戀財物，不貪戀王位，也不貪戀自身。他有幸值遇九十億百千那由他（nayuta，數量單位）諸佛。諸佛所說的法，他都能聽聞，聽聞后都能記住。他喜愛修習，厭離世俗的家庭生活，剃除鬚髮，成為沙門（Shramana，出家人）。成為沙門后，他又在九萬歲中，修習這個入無邊入門陀羅尼，都修習得非常純熟。純熟之後，他又用偈頌，廣泛地為眾生分別顯示。一生之中，努力精進地教化，令八十億百千那由他眾生，得以發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。從發起菩提心開始，積累功德，都安住在不退轉地（avaivartika-bhumi，不會退轉的境界）。舍利弗（Shariputra），你應當知道。當時有一位長者，名叫月相（Yuexiang）。他有一個兒子，名叫無邊光（Wubianguang）。他從那位比丘（bhikshu，出家男子）那裡聽聞了這個入無邊門法本陀羅尼，因此生起隨喜心。由於這個隨喜的善根因緣，他得以值遇九十億佛，得到殊勝的陀羅尼，得到殊勝的起信法門。他所說的話，人們都樂於接受。又得到殊勝的相續不斷辯才，超過一切諸菩薩眾。在那一切如來所經歷的三劫中，他常常供養。過了三劫之後，他證得阿耨多羅三藐三菩提。舍利弗，你現在應當知道。不要生起疑心，而產生障礙的想法。當時月相長者的兒子難道是別人嗎？就是燃燈如來（Dipankara Buddha），應供（Arhat），等正覺。當時不思議勝功德比丘說法的人，難道是別人嗎？就是阿彌多婆耶（Amitabha）。

【English Translation】 English version Thus the Perfectly Enlightened One, complete in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the Blessed One. At that time, that Buddha, being about to enter Nirvana, extensively proclaimed this Dharma-source Dharani for the great assembly. At that time, there was a great Chakravartin King named Chihuo (Holder of Fire). He was endowed with the seven treasures, and his people were peaceful and happy. The king had a son named Busiyi Shenggongde (Inconceivable Superior Merit). At the age of sixteen, he heard this Dharma-source Dharani from that Tathagata. Having heard it, he rejoiced greatly and diligently practiced this Dharma-source Dharani for seventy thousand years. He never slept, nor did he lie down; he only sat upright in one place. He was not greedy for wealth, nor for the throne, nor did he delight in his own body. He had the good fortune to encounter ninety billion hundred thousand nayutas (a unit of measurement) of Buddhas. He was able to hear all the Dharma spoken by the Buddhas, and having heard it, he was able to retain it. He loved to practice and was weary of household life. He shaved his head and beard and became a Shramana (ascetic). After becoming a Shramana, he further cultivated this Dharani of Entering the Door of Boundlessness for ninety thousand years, and he became very proficient in it. Having become proficient, he further used verses to extensively reveal it to sentient beings. In one lifetime, he diligently taught and transformed eighty billion hundred thousand nayutas of sentient beings, enabling them to generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). From the arising of this mind, he accumulated merit and virtue, and all dwelt in the stage of non-retrogression (avaivartika-bhumi). Shariputra, you should know this. At that time, there was an elder named Yuexiang (Moon Countenance). He had a son named Wubianguang (Boundless Light). He heard this Dharma-source Dharani of Entering the Door of Boundlessness from that Bhikshu (monk), and therefore, he generated a mind of rejoicing. Due to the causal condition of this rejoicing and good roots, he was able to encounter ninety billion Buddhas, obtain a superior Dharani, and obtain a superior Dharma-gate of arising faith. Whatever he said, people were happy to accept. He also obtained a superior, continuous, and unbroken eloquence, surpassing all the Bodhisattvas. He constantly made offerings to all those Tathagatas for three kalpas. After three kalpas, he attained Anuttara-samyak-sambodhi. Shariputra, you should know now. Do not give rise to doubt and create obstructive thoughts. Was the son of the elder Yuexiang someone else? He was Dipankara Buddha (the Buddha of the past), worthy of offerings, the Perfectly Enlightened One. Was the Bhikshu Busiyi Shenggongde who preached the Dharma someone else? He was Amitabha.

如來應供等正覺是也。舍利弗我及賢劫中一切菩薩。聞此法本皆生隨喜之心。我于爾時發增上隨喜心故。以此善根因緣。四百萬劫中所有煩惱。一切超過不能為礙。於九十億佛邊聽聞正法。得勝上陀羅尼。復得勝上起信法門。復得勝上相續無斷辯才。

舍利弗汝當知之。若諸菩薩欲得速至阿耨多羅三藐三菩提者。假使不能具足修行。應須聞此陀羅尼發隨喜心。何以故由此聽聞隨喜善根因緣。能與不退轉地作其勝因。乃至得阿耨多羅三藐三菩提。亦復藉此善根作其勝因緣故。何況書寫讀誦受持。如法修行廣為人說。讚歎勸勵令其修學。此諸功德聚唯除諸佛乃能知之。一切眾生無能稱說。計挍思量所能知者。爾時世尊說是語已。欲重宣此義以偈頌曰。

聞經心隨喜　　書寫並讀誦　自持教人持　　是諸功德聚　一切諸眾生　　不能測量者　現見一切佛　　獲得希有信　盡能知一切　　甚深修多羅　速證妙菩提　　得見佛無減　復得定神通　　妙色並資糧　總持等無減　　乃至無上覺　我憶過去世　　如是陀羅尼　無邊爾時聞　　得見恒沙佛　隨心所樂證　　成就然燈尊　無邊前生時　　彌陀為說法　我及賢劫眾　　往世皆隨喜　欲速證菩提　　摧伏于諸魔　百福相具足　　修此法

【現代漢語翻譯】現代漢語譯本：『如來應供等正覺』（Tathāgata Arhat Samyak-saṃbuddha，佛的十個稱號之一）就是這樣。舍利弗（Śāriputra，佛陀十大弟子之一），我和賢劫（Bhadrakalpa，現在這個賢劫）中的一切菩薩，聽聞此法本都生起隨喜之心。我于那時發起增上隨喜心，因此善根因緣，四百萬劫中所產生的煩惱，都不能超過和障礙我。我在九十億佛的身邊聽聞正法，得到殊勝的陀羅尼（dhāraṇī，總持、真言），又得到殊勝的起信法門，又得到殊勝的相續無斷的辯才。舍利弗，你應該知道，如果各位菩薩想要快速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），即使不能完全具足修行，也應該聽聞此陀羅尼並生起隨喜之心。為什麼呢？因為聽聞隨喜的善根因緣，能為不退轉地（avaivartika-bhūmi，不退轉的階位）作為殊勝的因，乃至證得阿耨多羅三藐三菩提，也憑藉此善根作為殊勝的因緣。更何況是書寫、讀誦、受持，如法修行，廣為人說，讚歎勸勵他人修學。這些功德聚集，只有諸佛才能完全知曉，一切眾生都無法稱說，計算思量所能知曉的。當時，世尊說完這些話后，想要再次宣揚此義，用偈頌說道：『聽聞佛經心生隨喜，書寫佛經並且讀誦，自己受持教導他人受持，這是諸多的功德聚集，一切的眾生，都不能測量其大小，現在見到一切佛，獲得稀有難得的信心，完全能夠知曉一切，甚深的修多羅（sūtra，經），快速證得妙菩提（bodhi，覺悟），得見佛陀的功德沒有減少，又得到禪定神通，美妙的色相和資糧，總持等功德沒有減少，乃至證得無上覺悟。我回憶過去世，像這樣的陀羅尼，在無邊的時間裡聽聞，得見恒河沙數般的佛陀，隨心所欲地證悟，成就瞭然燈佛（Dīpaṃkara，過去佛之一）。在無邊的前生時，阿彌陀佛（Amitābha，西方極樂世界的佛）為我說法，我和賢劫中的大眾，往世都生起隨喜之心。想要快速證得菩提，摧伏一切邪魔，百福相具足，就應當修習此法。』

【English Translation】 English version: 『Tathāgata Arhat Samyak-saṃbuddha』 (one of the ten titles of a Buddha) is like this. Śāriputra (one of the Buddha's ten great disciples), I and all the Bodhisattvas in this Bhadrakalpa (the current fortunate eon), upon hearing this Dharma text, all generate a heart of rejoicing. At that time, I generated an enhanced heart of rejoicing, and because of this root of goodness, all the afflictions arising in four million kalpas could not surpass or obstruct me. I heard the true Dharma by the side of ninety billion Buddhas, obtained the supreme dhāraṇī (a type of mantra or incantation), and also obtained the supreme Dharma gate of arising faith, and also obtained the supreme continuous and uninterrupted eloquence. Śāriputra, you should know that if all Bodhisattvas wish to quickly attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), even if they cannot fully practice all the perfections, they should hear this dhāraṇī and generate a heart of rejoicing. Why? Because the root of goodness from hearing and rejoicing can serve as a supreme cause for the stage of non-retrogression (avaivartika-bhūmi), and even to attain Anuttarā-samyak-saṃbodhi, it also relies on this root of goodness as a supreme cause. How much more so for those who write, recite, uphold, practice according to the Dharma, widely speak for others, praise and encourage others to study. These accumulations of merit, only the Buddhas can fully know, all sentient beings cannot fully describe, calculate, or fathom. At that time, after the World Honored One spoke these words, wishing to proclaim this meaning again, he said in verse: 『Hearing the sutra and rejoicing in heart, writing the sutra and reciting it, upholding it oneself and teaching others to uphold it, these are accumulations of many merits, all sentient beings, cannot measure its greatness, now seeing all the Buddhas, obtaining rare and precious faith, completely able to know all, the profound sutras (sūtra), quickly attain wondrous Bodhi (enlightenment), seeing the Buddha's merits without decrease, also obtaining samādhi and supernormal powers, wondrous forms and resources, the dhāraṇī and other merits without decrease, even to attaining unsurpassed enlightenment. I recall in past lives, such a dhāraṇī, heard in boundless time, seeing Buddhas as numerous as the sands of the Ganges, attaining enlightenment as desired, accomplishing Dīpaṃkara Buddha (one of the past Buddhas). In boundless previous lives, Amitābha Buddha (the Buddha of the Western Pure Land) spoke the Dharma for me, I and the assembly of the Bhadrakalpa, all generated rejoicing in past lives. Wishing to quickly attain Bodhi, subduing all demons, fully endowed with the hundred blessings, one should cultivate this Dharma.』

不難　書持唸誦福　　即是真佛子　假使諸世界　　其數等恒沙　一切滿中寶　　持以供牟尼　直以書持福　　能過是功德　是經勢力故　　必得佛不難

複次舍利弗。若菩薩於此入無邊陀羅尼。精勤用意者。于彼雪山之中有八夜叉。日夜常來衛護此人。以其威力遍入彼人身諸毛孔。何等為八。其名曰勇健夜叉堅固夜叉。眾多力夜叉那羅延力夜叉。實行夜叉無能降伏夜叉。長牙鋒出夜叉善臂夜叉。如是等舍利弗。是諸菩薩若欲令彼八大夜叉來現身相者。當凈洗浴著好凈衣入經行道場。於一切眾生邊不起噁心。於此法本陀羅尼一心憶念者。彼八夜叉速現面門前。令是菩薩分明得見。復有八菩薩在欲界天中生。亦常護念彼行陀羅尼者。何等為八。其名曰所謂明徹天子普照天子。智光天子日光天子。勸請天子一切愿滿足天子。星宿王天子寶意天子。如是等八天子常當護念。若行此陀羅尼者。要須精心用意如是。菩薩應發真實誓願。知恩報恩日夜求法。以法自娛修甚深法忍。如是菩薩應須行施分佈於人。隨己所有以給於人。假令唯有此一物亦須施人。如是菩薩復須恭敬一切卑心下順。專心一意學甚深忍。諸菩薩等。當應如是修行陀羅尼法本。爾時世尊說是陀羅尼法本時。于其眾中有三十億百千那由他恒河沙數

【現代漢語翻譯】現代漢語譯本：不難書寫、受持、讀誦此經的福德，就是真正的佛子。假使有無數個世界，其數量如同恒河沙一樣多，所有世界都充滿珍寶，用這些珍寶來供養牟尼（釋迦牟尼佛），直接書寫、受持此經的福德，就能超過用珍寶供養的功德。因為這部經的威勢，必定能夠成佛，這並不難。

再者，舍利弗（佛陀的弟子）。如果菩薩進入這無邊的陀羅尼（總持法門），精勤用功，在雪山之中有八個夜叉（守護神），日夜前來衛護這個人，用他們的威力遍入這個人的身體的各個毛孔。哪八個夜叉呢？他們的名字是：勇健夜叉、堅固夜叉、眾多力夜叉、那羅延力夜叉、實行夜叉、無能降伏夜叉、長牙鋒出夜叉、善臂夜叉。像這樣，舍利弗，這些菩薩如果想讓這八大夜叉顯現身形，應當凈身沐浴，穿上乾淨的衣服，進入經行道場（禪修場所），對於一切眾生不起噁心，對於這部法本陀羅尼一心憶念，這八個夜叉就會迅速出現在面前，讓這位菩薩清楚地看見。又有八位菩薩在欲界天中出生，也常常護念修行陀羅尼的人。哪八位呢？他們的名字是：明徹天子、普照天子、智光天子、日光天子、勸請天子、一切愿滿足天子、星宿王天子、寶意天子。像這樣的八位天子常常應當護念。如果修行此陀羅尼，一定要精心用功。像這樣，菩薩應當發起真實的誓願，知恩報恩，日夜尋求佛法，用佛法自娛，修習甚深的法忍（對佛法的忍耐力）。像這樣的菩薩應當行佈施，將自己的所有分給他人，哪怕只有一件東西，也需要施捨給別人。像這樣的菩薩還需要恭敬一切，以謙卑的心順從，專心一意地學習甚深的忍辱。諸位菩薩等，應當這樣修行陀羅尼法本。當時，世尊（釋迦牟尼佛）宣說這部陀羅尼法本時，在聽眾中有三十億百千那由他（極大的數字單位）恒河沙數（多如恒河沙粒）...

【English Translation】 English version: 'Not difficult.' 'The merit of writing, upholding, reciting this sutra is that of a true Buddha's disciple.' 'Suppose there are countless worlds, their number like the sands of the Ganges,' 'All worlds are filled with treasures, using these treasures to make offerings to Muni (Shakyamuni Buddha),' 'Directly writing and upholding this sutra, the merit can surpass the merit of offering treasures.' 'Because of the power of this sutra, attaining Buddhahood is certainly not difficult.'

'Furthermore, Shariputra (Buddha's disciple). If a Bodhisattva enters this boundless Dharani (total retention of Dharma), diligently applying effort,' 'In the Snow Mountains, there are eight Yakshas (guardian deities) who come day and night to protect this person,' 'Using their power to pervade every pore of this person's body. What are the eight Yakshas?' 'Their names are: Courageous Yaksha, Firm Yaksha, Numerous Strength Yaksha, Narayana Strength Yaksha, Practicing Yaksha, Invincible Yaksha, Long Teeth Protruding Yaksha, Good Arms Yaksha. Like this, Shariputra,' 'If these Bodhisattvas want these eight great Yakshas to manifest their forms, they should purify themselves with bathing, wear clean clothes, and enter the walking meditation hall (meditation place),' 'Without generating evil thoughts towards all sentient beings, and with one-pointed mindfulness of this Dharma text Dharani, these eight Yakshas will quickly appear before them, allowing this Bodhisattva to see them clearly.' 'There are also eight Bodhisattvas born in the Desire Realm Heaven, who also constantly protect those who practice Dharani. What are the eight?' 'Their names are: Clear Light Deva, Universal Illumination Deva, Wisdom Light Deva, Sunlight Deva, Encouraging Deva, All Wishes Fulfilled Deva, Constellation King Deva, Treasure Intent Deva. Like this, these eight Devas should constantly protect.' 'If practicing this Dharani, one must diligently apply effort. Like this, Bodhisattvas should make true vows, be grateful and repay kindness, seek the Dharma day and night,' 'Amuse themselves with the Dharma, cultivate deep Dharma endurance (tolerance for the Dharma). Such Bodhisattvas should practice giving, distributing their possessions to others,' 'Even if they only have one thing, they must give it away. Such Bodhisattvas also need to respect everything, humbly submit,' 'Single-mindedly learn deep forbearance. All Bodhisattvas should cultivate the Dharani Dharma text in this way.' 'At that time, when the World Honored One (Shakyamuni Buddha) was speaking this Dharani Dharma text, among the audience were thirty billion hundred thousand nayutas (extremely large numerical units) Ganges sands (as numerous as the grains of sand in the Ganges)...'

等諸菩薩。皆于阿耨多羅三藐三菩提。得至不退轉地。六十億百千那由他天人等眾。未發心者皆得發於阿耨多羅三藐三菩提心。爾時長老舍利弗白佛言世尊。當何名斯經。我等大眾云何奉持。佛告長老舍利弗言。此經名為入無邊法本陀羅尼。如是受持此經。亦名一向出生菩薩。如是受持此經。亦名降伏一切魔怨如是受持此經。亦名決定趣向一切智故如是受持。佛說此經已。長老舍利弗及諸聲聞。菩薩大會天龍八部。一切大眾聞佛所說歡喜奉行。

佛說一向出生菩薩經

【現代漢語翻譯】現代漢語譯本：所有這些菩薩，都在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上，達到了不退轉的境界。六十億百千那由他（nayuta，數量單位）的天人和大眾，沒有發起菩提心的人都發起了阿耨多羅三藐三菩提心。這時，長老舍利弗（Sariputra）問佛說：『世尊，這部經應當叫什麼名字？我們大眾應當如何奉行？』佛告訴長老舍利弗說：『這部經名為《入無邊法本陀羅尼》（Entering the Dharani of the Root of Limitless Dharmas）。應當這樣受持這部經。這部經也名為《一向出生菩薩》（Ekajatika Bodhisattva）。應當這樣受持這部經。這部經也名為《降伏一切魔怨》（Subduing All Mara and Enemies）。應當這樣受持這部經。這部經也名為《決定趣向一切智》（Definitely Approaching Omniscience）。應當這樣受持。』佛說完這部經后，長老舍利弗以及各位聲聞（sravaka），菩薩大會，天龍八部，一切大眾聽聞佛所說的法，都歡喜地接受並實行。

《佛說一向出生菩薩經》

【English Translation】 English version: All these Bodhisattvas have attained the stage of non-retrogression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Sixty billion hundred thousand nayutas (a unit of measurement) of gods, humans, and other beings, those who had not yet generated the aspiration for enlightenment all generated the mind of Anuttara-samyak-sambodhi. At that time, the elder Sariputra (Sariputra) said to the Buddha: 'World Honored One, what should this sutra be called? How should we, the great assembly, uphold it?' The Buddha told the elder Sariputra: 'This sutra is named 'Entering the Dharani of the Root of Limitless Dharmas'. Thus, uphold this sutra. This sutra is also named 'Ekajatika Bodhisattva' (Bodhisattva Born in One Direction). Thus, uphold this sutra. This sutra is also named 'Subduing All Mara and Enemies'. Thus, uphold this sutra. This sutra is also named 'Definitely Approaching Omniscience'. Thus, uphold it.' After the Buddha finished speaking this sutra, the elder Sariputra and all the Sravakas (hearers), the Bodhisattva assembly, the eight classes of gods and dragons, and all the great assembly, hearing what the Buddha had said, joyfully accepted and practiced it.

'The Sutra Spoken by the Buddha on the Ekajatika Bodhisattva'