T19n1018_出生無邊門陀羅尼經
大正藏第 19 冊 No. 1018 出生無邊門陀羅尼經
No. 1018 [Nos. 1009, 1011-1017]
出生無邊門陀羅尼經
終南山至相寺上座將軍師智嚴重翻譯
如是我聞。一時佛住毗舍離城大林精舍。與大比丘眾四十二億百千人俱。菩薩摩訶薩八十億人。是時世尊自念命行。卻後三月當般涅槃。即告長老大目健連。汝當遍告此三千大千世界。所有沙門求三乘者。皆來集此大林精舍。於是目連敬受佛教。以神通力一念之間。至須彌頂發大音聲。令此三千大千世界。所有眾生咸悉聞知。而說頌言。
一切諸世界 佛子普當聽 佛今雨法雨 誰樂咸宜往
爾時目連說此頌已。有四十二億百千比丘來詣精舍。時長老舍利弗作是念言。我今亦當以神通力。令諸聚落所有沙門皆集來此。作是念已即現神通。時有三十億百千沙門來集精舍。稽首佛足卻坐一面。
爾時佛告文殊師利法王子菩薩。離一切憂菩薩。離諸境界菩薩。峰辯無盡菩薩。棄諸蓋菩薩。不空見菩薩。救惡趣菩薩。觀自在菩薩。香象菩薩。慈氏菩薩。善男子汝往十方恒河沙等諸佛世界。其中所有一生補處菩薩。阿鞞跋致菩薩。得無生忍菩薩。普告令集大林精舍。時諸菩薩承
【現代漢語翻譯】 現代漢語譯本： 《出生無邊門陀羅尼經》
終南山至相寺上座將軍師智嚴翻譯
如是我聞。一時，佛住在毗舍離城的大林精舍。與四十二億百千大比丘眾在一起，還有八十億菩薩摩訶薩。當時，世尊自己觀察到壽命將盡，將在三個月后般涅槃。於是告訴長老大目犍連（Mahāmaudgalyāyana）：『你應當遍告這三千大千世界，所有尋求聲聞乘、緣覺乘、菩薩乘的人，都來聚集到這大林精舍。』於是，目連（Maudgalyāyana）恭敬地接受了佛的教誨，以神通力在一念之間到達須彌山頂，發出巨大的聲音，使這三千大千世界的所有眾生都聽到，並說了這首偈頌：
『一切諸世界，佛子普當聽， 佛今雨法雨，誰樂咸宜往。』
當時，目連（Maudgalyāyana）說完這首偈頌后，有四十二億百千比丘來到精舍。這時，長老舍利弗（Śāriputra）心想：『我現在也應當以神通力，讓各個村落的所有沙門都聚集到這裡。』這樣想著，就顯現了神通。當時，有三十億百千沙門來到精舍，頂禮佛足，退坐在一旁。
當時，佛告訴文殊師利（Mañjuśrī）法王子菩薩、離一切憂菩薩、離諸境界菩薩、峰辯無盡菩薩、棄諸蓋菩薩、不空見菩薩、救惡趣菩薩、觀自在（Avalokiteśvara）菩薩、香象菩薩、慈氏（Maitreya）菩薩：『善男子，你們前往十方恒河沙數那麼多的諸佛世界，其中所有一生補處菩薩、阿鞞跋致（avaivartika）菩薩、得無生忍菩薩，普遍告知他們，讓他們聚集到大林精舍。』當時，諸位菩薩承
【English Translation】 English version: The Sutra of the Dhāraṇī of the Gate of Birth Without Boundaries
Translated by the Upādhyāya General Teacher Zhiyan of Zhixiang Temple on Zhongnan Mountain
Thus have I heard. At one time, the Buddha was dwelling in the Great Forest Monastery in the city of Vaishali (Vaiśālī), together with a great assembly of forty-two billion hundred thousand bhikshus (monks), and eighty billion Bodhisattva-Mahasattvas. At that time, the World-Honored One contemplated his own life and realized that he would enter Parinirvana (complete extinction) in three months. He then said to the elder Mahāmaudgalyāyana (Great Maudgalyāyana): 'You should proclaim throughout this three-thousand-great-thousand world that all shramanas (ascetics) seeking the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) should gather at this Great Forest Monastery.' Thereupon, Maudgalyāyana respectfully received the Buddha's teaching and, with his supernatural power, reached the summit of Mount Sumeru (Sumeru) in an instant, emitting a great sound that all beings in this three-thousand-great-thousand world could hear, and spoke this verse:
'All worlds, listen, children of the Buddha, The Buddha now rains the rain of Dharma, Whoever delights in it, should come here.'
At that time, after Maudgalyāyana spoke this verse, forty-two billion hundred thousand bhikshus came to the monastery. Then, the elder Śāriputra (Sariputta) thought to himself: 'I should also use my supernatural power to gather all the shramanas in the villages here.' Having thought this, he manifested his supernatural power. At that time, thirty billion hundred thousand shramanas came to the monastery, prostrated themselves at the Buddha's feet, and sat to one side.
At that time, the Buddha said to the Dharma Prince Bodhisattva Mañjuśrī (Manjushri), the Bodhisattva Free from All Worries, the Bodhisattva Free from All Realms, the Bodhisattva Peak Eloquence Without End, the Bodhisattva Abandoning All Coverings, the Bodhisattva Unempty Vision, the Bodhisattva Saving from Evil Destinies, the Bodhisattva Avalokiteśvara (Guanshiyin), the Bodhisattva Fragrant Elephant, and the Bodhisattva Maitreya (Future Buddha): 'Good men, go to the Buddha worlds as numerous as the sands of the Ganges River in the ten directions, and universally inform all the Bodhisattvas who are in their last life before Buddhahood, the Avaivartika (non-regressing) Bodhisattvas, and the Bodhisattvas who have attained the Patience of Non-Origination, and have them gather at the Great Forest Monastery.' At that time, the Bodhisattvas, receiving
佛聖旨。各隨所詣彼諸世界。有八十億百千一生補處菩薩。億百千阿鞞跋致菩薩。三十億無生法忍菩薩。六十億凈意解脫菩薩。如是等菩薩摩訶薩皆來集會。復有初發菩薩之心。及應法器諸菩薩等不可稱計。皆與同類承佛威神。各從本土乘空而來。為佛作禮退住一面。
爾時舍利弗見諸菩薩。品類差別世界不同。然皆齊等乘空來集。心生疑念為以如來功德神力之所致耶。為復何緣而來至此。今當問佛。為令此會諸菩薩眾。聞佛所說疑惑悉除。獲如恒沙無礙之辯。于諸如來聞法受持無疑無忘。乃至阿耨多羅三藐三菩提。復令速得菩薩四種清凈無盡法門。何等為四。所謂眾生清凈。法門清凈。辯說清凈。贊佛土清凈。復得四種妙好之法何等為四。所謂身相妙好口相妙好。意相妙好。方便妙好。復得悟入四陀羅尼門何等為四。所謂受持無盡陀羅尼門。通達深法陀羅尼門。善入眾生諸根方便陀羅尼門。普能分別善惡業報陀羅尼門。爾時舍利弗以是疑故。如其所念如其所思。白佛言世尊。云何菩薩動念覺觀。云何菩薩清凈智慧無量抉擇。唯愿如來為我宣說。佛言善哉善哉舍利弗。汝今為欲利益安樂無量眾生。哀愍人天令受快樂。今問如來如是之義。舍利弗汝欲為令初學菩薩悟解深法。疾得無量辯才方便。速成阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本：佛頒佈聖旨，讓各地菩薩前往各個世界。有八十億百千位一生補處菩薩（指下一世將成佛的菩薩），億百千位阿鞞跋致菩薩（指永不退轉的菩薩），三十億位無生法忍菩薩（指證悟無生法忍的菩薩），六十億位凈意解脫菩薩（指心意清凈獲得解脫的菩薩）。這些菩薩摩訶薩都來了。還有初發菩薩心，以及堪為法器的各種菩薩等，數量不可稱計。他們都與同類菩薩一起，承蒙佛的威神之力，各自從自己的本土乘空而來，向佛作禮後退到一旁站立。
這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）看到諸位菩薩，品類不同，來自不同的世界，但都一樣乘空而來聚集。心中產生疑問：這是如來的功德神力所致呢？還是因為什麼緣故而來此？現在應當請問佛陀，爲了讓這次法會的諸位菩薩眾，聽聞佛所說后，疑惑全部消除，獲得如恒河沙數般無礙的辯才，對於諸位如來說法能夠受持不忘，直至證得阿耨多羅三藐三菩提（無上正等正覺）。並且讓他們迅速獲得菩薩的四種清凈無盡法門。哪四種呢？就是眾生清凈、法門清凈、辯說清凈、贊佛土清凈。又獲得四種妙好之法，哪四種呢？就是身相妙好、口相妙好、意相妙好、方便妙好。又悟入四種陀羅尼門（總持法門），哪四種呢？就是受持無盡陀羅尼門、通達深法陀羅尼門、善入眾生諸根方便陀羅尼門、普能分別善惡業報陀羅尼門。
這時，舍利弗因為這些疑問，如他所念所思，向佛稟告說：『世尊，菩薩如何動念覺觀？菩薩如何清凈智慧，無量抉擇？唯愿如來為我宣說。』佛說：『善哉善哉，舍利弗！你現在爲了利益安樂無量眾生，哀憫人天，令他們得到快樂，現在向如來請問這樣的意義。舍利弗，你想要讓初學菩薩悟解深法，迅速獲得無量辯才方便，快速成就阿耨多羅三藐
【English Translation】 English version: The Buddha issued a decree, instructing the Bodhisattvas from various places to go to their respective worlds. There were eighty billion hundred thousand Bodhisattvas who are 'Eka-jati-pratibaddha' (those who will become Buddhas in their next life), a hundred thousand 'Avaivartika' Bodhisattvas (those who will never regress from the path to enlightenment), thirty billion Bodhisattvas who have attained 'Anutpattika-dharma-kshanti' (acceptance of the non-arising of phenomena), and sixty billion Bodhisattvas who have attained 'Pure Intention Liberation'. All these Bodhisattva-Mahasattvas came. There were also countless Bodhisattvas who had just generated the Bodhicitta (the mind of enlightenment) and those who were suitable vessels for the Dharma. Together with their peers, relying on the Buddha's majestic power, they came from their respective lands through the air. They paid homage to the Buddha and retreated to stand on one side.
At that time, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) saw the various Bodhisattvas, different in kind and from different worlds, all gathering by coming through the air. Doubts arose in his mind: Was this due to the merit and spiritual power of the Tathagata (another name for the Buddha)? Or what was the reason for their coming here? Now, he should ask the Buddha, so that the Bodhisattva assembly here, upon hearing the Buddha's words, would have all their doubts removed, obtain unobstructed eloquence like the sands of the Ganges, be able to receive and uphold the Dharma taught by the Tathagatas without doubt or forgetfulness, and even attain 'Anuttara-samyak-sambodhi' (unexcelled, complete enlightenment). Furthermore, let them quickly obtain the four pure and inexhaustible Dharma doors of the Bodhisattvas. What are the four? They are the purity of sentient beings, the purity of Dharma doors, the purity of eloquence, and the purity of praising the Buddha-lands. They also obtain four wonderful and excellent qualities. What are the four? They are the wonderfulness of physical appearance, the wonderfulness of speech, the wonderfulness of mind, and the wonderfulness of skillful means. They also realize and enter the four 'Dharani' doors (gates of total recall). What are the four? They are the Dharani door of inexhaustible retention, the Dharani door of penetrating profound Dharma, the Dharani door of skillfully entering the faculties of sentient beings, and the Dharani door of universally distinguishing good and evil karmic retributions.
At that time, Shariputra, because of these doubts, as he thought and pondered, reported to the Buddha, saying: 'World Honored One, how do Bodhisattvas generate thoughts and observations? How do Bodhisattvas possess pure wisdom and limitless discernment? May the Tathagata explain this to me.' The Buddha said: 'Excellent, excellent, Shariputra! Now, you wish to benefit and bring happiness to countless sentient beings, to have compassion for humans and devas (gods), and to bring them joy. Now you ask the Tathagata about such meaning. Shariputra, you wish to enable newly learning Bodhisattvas to understand profound Dharma, quickly obtain limitless eloquence and skillful means, and quickly achieve Anuttara-samyak-sam
三菩提者。汝當諦聽善思念之。吾今為汝分別解說。舍利弗言唯然世尊受教而聽。
爾時佛告舍利弗。若諸菩薩為求阿耨多羅三藐三菩提者。應當發廣大心。無所染著無取無舍。受持誦唸此陀羅尼。爾時世尊說陀羅尼曰。
寫陀(提耶反)體曇(一)阿拏么拏(二)阿溪么溪(三)娑蔓多目溪(四)娑低(低耶反)邏咩(五)掃咩(六)欲訖低(二合七)泥嚕訖低(二合八)泥嚕訖多(二合)缽鞞(九)翳[口(黍-禾+利)]咩[口(黍-禾+利)]醯𪏭(十)舸立箄(二合十一)舸立謗(二合)泥(十二)舸立跛(二合)遷(十三)娑口*(黍-禾+利)娑𥟦(去)啰啝低(十四)醯啰醯黎(十五)醯禮黎(十六)醯邏醯禮黎(十七)戰提(十八)遮啝低(十九)者黎遮啰拏(二十)遮啰遮啰拏(二十一)阿者口*(黍-禾+利)按低(二十三)按多低(二十四)舸啰拏(二十五)阿啰拏(二十六)阿散低(二十七)涅縵泥(二十八)涅靺哆泥(二十九)涅目訖低(二合三十)涅殿低(三十一)涅陀(提耶反)嚟(三十二)涅訶嚟(三十三)涅訶啰伏么黎(三十四)涅荷啰燒馱泥(三十五)燒跋泥(三十六)尸羅燒馱泥(三十七)缽吉低(二合)靺泥(三十八)缽吉低
【現代漢語翻譯】 現代漢語譯本： 『三菩提』（Sam Bodhi，意為正等正覺）是什麼，你應該仔細聆聽並認真思考。我現在為你分別解說。舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）回答說：『是的，世尊，我願意接受教誨並聆聽。』 這時，佛告訴舍利弗：『如果各位菩薩爲了追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的境界，就應當發起廣大的心，不應有任何染著，不應有所取捨，應當受持、讀誦此陀羅尼（Dharani，總持、真言）。』這時，世尊宣說了陀羅尼： 『寫陀體曇，阿拏么拏，阿溪么溪，娑蔓多目溪，娑低邏咩，掃咩，欲訖低，泥嚕訖低，泥嚕訖多缽鞞，翳[口(黍-禾+利)]咩[口(黍-禾+利)]醯𪏭，舸立箄，舸立謗泥，舸立跛遷，娑[口(黍-禾+利)]娑𥟦啰啝低，醯啰醯黎，醯禮黎，醯邏醯禮黎，戰提，遮啝低，者黎遮啰拏，遮啰遮啰拏，阿者[口(黍-禾+利)]，按低，按多低，舸啰拏，阿啰拏，阿散低，涅縵泥，涅靺哆泥，涅目訖低，涅殿低，涅陀嚟，涅訶嚟，涅訶啰伏么黎，涅荷啰燒馱泥，燒跋泥，尸羅燒馱泥，缽吉低靺泥，缽吉低。』
【English Translation】 English version: 『Sam Bodhi』 (Samyak-bodhi, meaning complete enlightenment), you should listen carefully and contemplate it thoroughly. Now I will explain it to you separately. Sariputra (one of the Buddha's ten great disciples, known for his wisdom) replied, 『Yes, World Honored One, I am willing to receive your teachings and listen.』 At that time, the Buddha told Sariputra: 『If all Bodhisattvas seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they should develop a vast mind, without any attachments, without taking or discarding anything, and should uphold, recite, and remember this Dharani (a type of mantra or incantation).』 At that time, the World Honored One spoke the Dharani: 『Shie tuo ti tan, a na mo na, a xi mo xi, suo man duo mu xi, suo di luo mie, sao mie, yu qi di, ni lu qi di, ni lu qi duo bo pi, yi [口(黍-禾+利)] mie [口(黍-禾+利)] xi hong, ge li pi, ge li bang ni, ge li po qian, suo [口(黍-禾+利)] suo suo la he di, xi luo xi li, xi li li, xi luo xi li li, zhan di, zhe he di, zhe li zhe luo na, zhe luo zhe luo na, a zhe [口(黍-禾+利)], an di, an duo di, ge luo na, a luo na, a san di, nie man ni, nie mo duo ni, nie mu qi di, nie dian di, nie tuo li, nie he li, nie he luo fu mo li, nie he luo shao tuo ni, shao ba ni, shi luo shao tuo ni, bo ji di mo ni, bo ji di.』
(二合)泥跋泥(三十九)婆(去)啝伏婆啝泥(四十)阿僧倪(四十一)娜咩(四十二)縒(娑可反)咩(四十三)微晡羅缽鞞(四十四)桑葛屣拏(四十五)侄嚟(四十六)侄侄嚟(四十七)摩訶侄侄嚟(四十八)泥般泥(四十九)婆(去)啝伏婆(去)啝泥(五十)婆啝泥(五十一)摩訶婆啝泥(五十二)訖吒泥(五十三)摩訶訖吒泥(五十四)耶賒啝低(五十五)者黎(五十六)阿者黎(五十七)摩者黎(五十八)娑摩者黎(五十九)侄茶散泥(六十)速思體(二合)低(六十一)阿僧伽鞞呵嚟(六十二)阿僧伽泥呵嚟(六十三)娑蔓多目溪(六十四)涅訶黎(六十五)涅訶啰欲訖低(二合六十六)涅訶啰伏么黎(六十七)涅訶啰燒馱泥(六十八)侄茶散泥(六十九)速思體(二合)低(七十)掃咩宋摩啝低(七十一)思蕩(二合)咩(七十二)思湯(二合)摩啝低(七十三)思貪(二合)婆啝低(七十四)侄茶思儻(二合)咩(七十五)思湯(二合)摩缽卑低(七十六)摩訶缽鞞(七十七)娑蔓多缽鞞(七十八)鞞摩羅缽鞞(七十九)鞞摩羅啰濕咩(八十二合)娑蔓多目溪(八十一)薩婆怛𡆗(二合)女揭低(八十二)閜(烏可反)那(去)扯陀(提耶反)缽啰(二合)低婆(去)泥(八十三)馱啰尼泥馱
【現代漢語翻譯】 現代漢語譯本： 泥跋泥（39，Niba Ni）： 婆啝伏婆啝泥（40，Po He Fu Po He Ni）： 阿僧倪（41，Aseng Ni）： 娜咩（42，Na Mie）： 縒咩（43，Suo Mie）： 微晡羅缽鞞（44，Wei Bu Luo Bo Bi）： 桑葛屣拏（45，Sang Ge Xi Nu）： 侄嚟（46，Zhi Li）： 侄侄嚟（47，Zhi Zhi Li）： 摩訶侄侄嚟（48，Mo He Zhi Zhi Li）： 泥般泥（49，Ni Ban Ni）： 婆啝伏婆啝泥（50，Po He Fu Po He Ni）： 婆啝泥（51，Po He Ni）： 摩訶婆啝泥（52，Mo He Po He Ni）： 訖吒泥（53，Qi Zha Ni）： 摩訶訖吒泥（54，Mo He Qi Zha Ni）： 耶賒啝低（55，Ye She He Di）： 者黎（56，Zhe Li）： 阿者黎（57，A Zhe Li）： 摩者黎（58，Mo Zhe Li）： 娑摩者黎（59，Suo Mo Zhe Li）： 侄茶散泥（60，Zhi Cha San Ni）： 速思體（61，Su Si Ti）： 阿僧伽鞞呵嚟（62，A Seng Qie Bi He Li）： 阿僧伽泥呵嚟（63，A Seng Qie Ni He Li）： 娑蔓多目溪（64，Suo Man Duo Mu Xi）： 涅訶黎（65，Nie He Li）： 涅訶啰欲訖低（66，Nie He Luo Yu Qi Di）： 涅訶啰伏么黎（67，Nie He Luo Fu Me Li）： 涅訶啰燒馱泥（68，Nie He Luo Shao Tuo Ni）： 侄茶散泥（69，Zhi Cha San Ni）： 速思體（70，Su Si Ti）： 掃咩宋摩啝低（71，Sao Mie Song Mo He Di）： 思蕩咩（72，Si Dang Mie）： 思湯摩啝低（73，Si Tang Mo He Di）： 思貪婆啝低（74，Si Tan Po He Di）： 侄茶思儻咩（75，Zhi Cha Si Tang Mie）： 思湯摩缽卑低（76，Si Tang Mo Bo Bi Di）： 摩訶缽鞞（77，Mo He Bo Bi）： 娑蔓多缽鞞（78，Suo Man Duo Bo Bi）： 鞞摩羅缽鞞（79，Bi Mo Luo Bo Bi）： 鞞摩羅啰濕咩（80，Bi Mo Luo Luo Shi Mie）： 娑蔓多目溪（81，Suo Man Duo Mu Xi）： 薩婆怛𡆗女揭低（82，Sa Po Da Ning Nu Jie Di）： 閜那扯陀缽啰低婆泥（83，Na Na Che Tuo Bo Luo Di Po Ni）： 馱啰尼泥馱（陀羅尼的持誦）
【English Translation】 English version: Niba Ni (39): Po He Fu Po He Ni (40): Aseng Ni (41): Na Mie (42): Suo Mie (43): Wei Bu Luo Bo Bi (44): Sang Ge Xi Nu (45): Zhi Li (46): Zhi Zhi Li (47): Mo He Zhi Zhi Li (48): Ni Ban Ni (49): Po He Fu Po He Ni (50): Po He Ni (51): Mo He Po He Ni (52): Qi Zha Ni (53): Mo He Qi Zha Ni (54): Ye She He Di (55): Zhe Li (56): A Zhe Li (57): Mo Zhe Li (58): Suo Mo Zhe Li (59): Zhi Cha San Ni (60): Su Si Ti (61): A Seng Qie Bi He Li (62): A Seng Qie Ni He Li (63): Suo Man Duo Mu Xi (64): Nie He Li (65): Nie He Luo Yu Qi Di (66): Nie He Luo Fu Me Li (67): Nie He Luo Shao Tuo Ni (68): Zhi Cha San Ni (69): Su Si Ti (70): Sao Mie Song Mo He Di (71): Si Dang Mie (72): Si Tang Mo He Di (73): Si Tan Po He Di (74): Zhi Cha Si Tang Mie (75): Si Tang Mo Bo Bi Di (76): Mo He Bo Bi (77): Suo Man Duo Bo Bi (78): Bi Mo Luo Bo Bi (79): Bi Mo Luo Luo Shi Mie (80): Suo Man Duo Mu Xi (81): Sa Po Da Ning Nu Jie Di (82): Na Na Che Tuo Bo Luo Di Po Ni (83): Dharani Nidha (The holding of Dharani)
泥(八十四)馱羅尼目抗奴散泥(八十五)薩婆勃陀婆(去)瑟低(八十六)薩婆勃馱侄瑟恥(二合)低(八十七)泥馱那遨低嚟(二合八十八)莎訶(八十九)
佛告舍利弗。菩薩若修此陀羅尼者。不應分別有為無為。亦不取不著不增不減。不成不壞不合不散不生不滅。亦不念於過去未來現在諸法。亦不積集攝取諸法。但當思惟諸佛。非色非無色。非相非無相。菩薩不應同於二乘取佛色身。何以故聲聞緣覺。取佛色身莊嚴之相光明照曜。父母生育飲食長養血肉筋骨。四大合成無常變壞。苦惱不凈為佛色身。菩薩不爾何以故。如來之身無生相故。普為眾生於一切法。以非明照集智資糧。顯現法身虛空相無生相。如來法身以無生相而為色蘊。復以無生相甚深之義。是一切法體故。然諸菩薩不應非色取如來相。若以非色取如來相便同聲聞。謂佛入于寂滅涅槃。色身斷滅無復更生。菩薩不爾何以故。如來之身無盡相故。普為眾生於一切法。以非明照顯現色身。以法作相集福資糧。以如來色身無盡相故。是為無盡色蘊。是故諸法亦無盡相。若眾生界度脫未盡如來常現無盡色身。或現佛身或菩薩身緣覺身聲聞身。梵天身帝釋身大自在身那羅延身。或復現於國王大臣長者商主良醫之身。或現沙門婆羅門比丘比丘尼優婆塞優婆
【現代漢語翻譯】 現代漢語譯本：泥（第八十四）馱羅尼目抗奴散泥（第八十五）薩婆勃陀婆（去）瑟低（第八十六）薩婆勃陀侄瑟恥（二合）低（第八十七）泥馱那遨低嚟（二合第八十八）莎訶（第八十九）
佛告訴舍利弗（Śāriputra，釋迦牟尼佛的十大弟子之一，以智慧著稱）：菩薩如果修習這個陀羅尼（dhāraṇī，總持、憶持不忘之意），不應該分別有為法和無為法。也不應該執取、不執著、不增加、不減少。不成就、不壞滅、不聚合、不離散、不生起、不滅亡。也不應該思念過去、未來、現在的一切諸法。也不應該積聚、攝取諸法。但應當思惟諸佛，非色（rūpa，物質、形色）非無色（arūpa，非物質、無形色），非相（lakṣaṇa，表相、特徵）非無相（alakṣaṇa，無表相、無特徵）。菩薩不應該和二乘（聲聞乘和緣覺乘）一樣，執取佛的色身。為什麼呢？因為聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，不依師教，自己悟道的修行者），執取佛的色身莊嚴之相，光明照耀，由父母生育、飲食長養，血肉筋骨，四大（地、水、火、風）合成，是無常變壞，苦惱不凈的佛色身。菩薩不是這樣。為什麼呢？因為如來（Tathāgata，佛的稱號之一，意為『如實而來』）之身沒有生相的緣故。普遍爲了眾生，對於一切法，以非明照（超越世俗之明的智慧）集聚智慧資糧，顯現法身（Dharmakāya，佛的法性之身）虛空相無生相。如來法身以無生相而為色蘊（rūpaskandha，色受想行識五蘊之一，指物質的積聚）。又以無生相甚深之義，是一切法的本體的緣故。然而諸位菩薩不應該以非色來執取如來之相。如果以非色來執取如來之相，就和聲聞一樣，認為佛入于寂滅涅槃（Nirvāṇa，寂滅、解脫），色身斷滅，不再重生。菩薩不是這樣。為什麼呢？因為如來之身沒有窮盡之相的緣故。普遍爲了眾生，對於一切法，以非明照顯現色身，以法作為相，集聚福德資糧，以如來色身沒有窮盡之相的緣故，是為沒有窮盡的色蘊。因此諸法也沒有窮盡之相。如果眾生界度脫沒有窮盡，如來常常顯現沒有窮盡的色身。或者顯現佛身，或者菩薩身，緣覺身，聲聞身，梵天（Brahmā，色界天的天主）身，帝釋（Indra，忉利天天主）身，大自在天（Maheśvara，一種神祇）身，那羅延（Nārāyaṇa，印度教神祇）身。或者顯現國王、大臣、長者、商主、良醫之身。或者顯現沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司階層）、比丘（bhikṣu，男性出家眾）、比丘尼（bhikṣuṇī，女性出家眾）、優婆塞（upāsaka，在家男居士）、優婆
【English Translation】 English version: Ni (84) Tuoluoni Mu Kang Nu San Ni (85) Sa Po Buddha Po (Qu) Se Di (86) Sa Po Buddha Zhi Se Chi (Two Combined) Di (87) Ni Tuo Na Ao Di Li (Two Combined 88) Suo He (89).
The Buddha told Śāriputra: If a Bodhisattva cultivates this dhāraṇī, they should not differentiate between conditioned and unconditioned dharmas. Nor should they grasp, not grasp, increase, or decrease. Not achieve, not destroy, not gather, not scatter, not arise, not cease. Nor should they contemplate the past, future, or present dharmas. Nor should they accumulate or gather dharmas. But they should contemplate the Buddhas, neither form nor formless, neither characteristic nor without characteristic. Bodhisattvas should not be like the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), grasping the Buddha's physical body. Why? Because Śrāvakas and Pratyekabuddhas grasp the adorned appearance of the Buddha's physical body, its radiant light, born of parents, nourished by food, flesh, blood, sinews, and bones, composed of the four elements (earth, water, fire, and wind), impermanent, decaying, suffering, and impure as the Buddha's physical body. Bodhisattvas are not like this. Why? Because the Tathāgata's body has no characteristic of arising. Universally for sentient beings, regarding all dharmas, with non-illumination (wisdom beyond worldly understanding), they gather the resources of wisdom, manifesting the Dharmakāya, the characteristic of emptiness, the characteristic of non-arising. The Tathāgata's Dharmakāya takes non-arising as its characteristic and constitutes the skandha of form (rūpaskandha, the aggregate of form). Furthermore, the profound meaning of non-arising is the essence of all dharmas. However, Bodhisattvas should not grasp the Tathāgata's form as non-form. If they grasp the Tathāgata's form as non-form, they would be like Śrāvakas, thinking that the Buddha enters tranquil extinction, Nirvāṇa, the physical body ceases, and there is no rebirth. Bodhisattvas are not like this. Why? Because the Tathāgata's body has no characteristic of exhaustion. Universally for sentient beings, regarding all dharmas, with non-illumination, they manifest the physical body, taking dharma as its characteristic, gathering the resources of merit, because the Tathāgata's physical body has no characteristic of exhaustion, it is the inexhaustible skandha of form. Therefore, all dharmas also have no characteristic of exhaustion. If the realm of sentient beings is not completely liberated, the Tathāgata constantly manifests an inexhaustible physical body. Sometimes manifesting as a Buddha body, sometimes as a Bodhisattva body, a Pratyekabuddha body, a Śrāvaka body, a Brahmā body, an Indra body, a Maheśvara body, a Nārāyaṇa body. Or manifesting as a king, minister, elder, merchant, or good physician. Or manifesting as a Śrāmaṇa, Brāhmaṇa, bhikṣu, bhikṣuṇī, upāsaka, upā
夷身。或現丈夫婦女童男童女。乃至現於禽獸之身。皆為度脫諸眾生故。方便示現。
複次菩薩不應同於聲聞緣覺。執取如來三十二相。謂佛色身從父母生骨肉和合。菩薩不爾何以故。如來之身如虛空相。無生相故亦非明照。普為眾生集智資糧。於一切法顯現法身。此佛法身無所入相。無盡相故示現三十二相。以無生相甚深之義。是一切諸法體故。然諸菩薩不應同於聲聞緣覺。取佛非相。謂佛入于寂滅涅槃。諸相皆滅無復更生。菩薩不爾何以故。如來之身無盡相故。普為眾生於一切法。以非明照顯現色身。以法作相集福資糧。以如來色身無盡相故。三十二相以無盡相故。一切諸法亦無盡相。若眾生界度脫未盡。如來常以諸相嚴身光明顯現。于其相中。復現奇特無量諸相。其相云何。所謂十方諸佛及剎。于其相中悉皆影現若有眾生見聞此者。信解開悟長菩提心。由是菩薩不應以非相取于如來。
複次菩薩不應同於聲聞緣覺。執取如來八十種好。乃至滅相如上所說。若眾生界度脫未盡。如來常以隨好嚴身光明照曜。于其好中。復現奇特無盡諸相。其相云何。所謂我初發心。身為國王名曰光明。及以值遇然燈如來授我記別。乃至第三阿僧祇劫。于其中間所有苦行。一一皆于隨好中現。若有眾生見聞此者。信解開
【現代漢語翻譯】 現代漢語譯本： 化現各種身形。或者示現為丈夫、婦女、童男、童女，乃至示現為禽獸之身，都是爲了度脫一切眾生，方便示現。
再者，菩薩不應該像聲聞、緣覺那樣，執著于如來的三十二相（佛陀所具有的三十二種殊勝的身體特徵），認為佛的色身是從父母所生，由骨肉和合而成。菩薩不應如此，為什麼呢？如來的身形如同虛空一樣，沒有生滅的相狀，也不是爲了自身的光明顯照，而是爲了普遍地為眾生積聚智慧的資糧，在一切法中顯現法身。這佛的法身沒有入相，因為是無盡的相，所以示現三十二相，以無生相的甚深含義，作為一切諸法的本體。然而，諸位菩薩不應該像聲聞、緣覺那樣，執取佛的非相，認為佛進入寂滅涅槃，所有的相都滅盡，不再產生。菩薩不應如此，為什麼呢？如來的身是無盡的相，普遍地爲了眾生在一切法中，以非自身的光明顯現色身，以法作為相，積聚福德資糧。因為如來的色身是無盡的相，所以三十二相也是無盡的相，一切諸法也是無盡的相。如果眾生界沒有度脫完畢，如來常常以各種相來莊嚴自身，光明明顯地示現，在這些相中，又示現奇特無量的各種相。這些相是什麼呢？就是十方諸佛以及佛剎，都在如來的相中全部顯現出來。如果有眾生見聞到這些，能夠信解開悟，增長菩提心。因此，菩薩不應該以非相來執取如來。
再者，菩薩不應該像聲聞、緣覺那樣，執著于如來的八十種好（佛陀所具有的八十種細微的殊勝特徵），乃至滅相，就像上面所說的那樣。如果眾生界沒有度脫完畢，如來常常以隨好來莊嚴自身，光明照耀。在這些隨好中，又示現奇特無盡的各種相。這些相是什麼呢？就是我最初發菩提心的時候，身為國王，名叫光明，以及遇到燃燈如來（過去佛之一）授記我成佛的事情，乃至第三阿僧祇劫（極長的時間單位）中，所有經歷的苦行，都一一在隨好中顯現出來。如果有眾生見聞到這些，能夠信解開悟。
【English Translation】 English version: Transforming bodies. Sometimes appearing as men, women, boys, or girls, and even appearing as animals, all for the sake of liberating all sentient beings, manifesting expediently.
Furthermore, Bodhisattvas should not be like Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), clinging to the thirty-two marks of the Tathāgata (Buddha's thirty-two major physical characteristics), thinking that the Buddha's physical body is born from parents, composed of bones and flesh. Bodhisattvas should not do this. Why? The body of the Tathāgata is like the nature of space, without the characteristic of birth or death, and not for the sake of illuminating oneself, but to universally gather the resources of wisdom for sentient beings, revealing the Dharmakāya (Dharma Body) in all dharmas (teachings, phenomena). This Dharma Body of the Buddha has no entering aspect, because it is an endless aspect, therefore manifesting the thirty-two marks, using the profound meaning of the non-birth aspect as the essence of all dharmas. However, Bodhisattvas should not be like Śrāvakas and Pratyekabuddhas, grasping the non-form of the Buddha, thinking that the Buddha enters into tranquil extinction, Nirvāṇa, and all forms cease and no longer arise. Bodhisattvas should not do this. Why? The body of the Tathāgata is an endless aspect, universally for sentient beings in all dharmas, manifesting the physical body with non-self-illumination, using the Dharma as the form, gathering the resources of merit. Because the physical body of the Tathāgata is an endless aspect, the thirty-two marks are also endless aspects, and all dharmas are also endless aspects. If the realm of sentient beings is not completely liberated, the Tathāgata constantly adorns the body with various marks, manifesting with bright light, and within these marks, further manifests extraordinary and immeasurable marks. What are these marks? They are the Buddhas and Buddha-lands of the ten directions, all appearing within the marks of the Tathāgata. If there are sentient beings who see or hear this, and can believe, understand, and awaken, they will grow their Bodhicitta (the mind of enlightenment). Therefore, Bodhisattvas should not grasp the Tathāgata with non-form.
Furthermore, Bodhisattvas should not be like Śrāvakas and Pratyekabuddhas, clinging to the eighty minor marks of the Tathāgata (Buddha's eighty minor physical characteristics), and even the aspect of extinction, as described above. If the realm of sentient beings is not completely liberated, the Tathāgata constantly adorns the body with the minor marks, shining with light. Within these minor marks, further manifesting extraordinary and endless marks. What are these marks? They are when I first generated the Bodhicitta, as a king named Bright Light, and when I encountered Dīpankara Buddha (a past Buddha) who prophesied my Buddhahood, and even all the ascetic practices I underwent during the third asaṃkhyeya-kalpa (an extremely long period of time), all appearing within the minor marks. If there are sentient beings who see or hear this, and can believe and understand.
悟長菩提心。菩薩由此不應執取隨好滅相。亦不念於家族眷屬。及戒定慧解脫解脫知見。不行不到亦無所得。不垢不凈不智不愚。亦無說法無我凈無眾生凈。不自利不利他不生法不滅法。亦不清凈身語意業。亦非過去未來現在。非自為非為他。舍利弗此菩薩。始從觀察如來色身及蘊界處。如是成就。則為諸佛之所憶念入是法門。爾時菩薩用此法門凈菩提性。能知如來無上真凈菩提法身。是諸如來法身之體。非諸凡愚所行境界。亦非二乘初學菩薩之所能知。何以故此輩樂著色身體相及蘊處界乃至相好。而修行故。當知過去初學菩薩。以此法門凈菩提性。皆為愍念諸眾生故。修習色身蘊界等處。當知菩提如是法門成立。何以故以是色身隨順世法。眾生因此供養三寶。修習菩薩六波羅蜜行四攝事。於是菩薩以此法門。回作世間內外諸法。或蘊界處或三十二相八十隨好。乃至或為父母眷屬。戒定慧蘊解脫解脫知見蘊。凡諸藥草花果甘露百穀苗稼。利眾生故方便安立。若菩薩從於初句。悟解菩提清凈法身。復從后句安立色身。當知即為一切智人之所印可。何以故凡愚眾生結集世業。貪著我所不了真諦是故不稱一切智心。二乘雖有勝義諦智。以非正見滅生死種故。亦不稱一切智心。諸佛如來具知勝義世俗二諦。智慧無盡行愿滿足得
【現代漢語翻譯】 現代漢語譯本 領悟增長菩提心。菩薩因此不應執著于細微的相好和寂滅之相，也不應思念家族眷屬，以及戒、定、慧、解脫、解脫知見。不行不至，也無所得。不垢不凈，不智不愚。也沒有說法，沒有我之清凈，沒有眾生之清凈。不自利，不利他，不生法，不滅法。也不清凈身、語、意業，也不是過去、未來、現在。不是為自己，也不是為他人。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），這位菩薩，開始從觀察如來的色身及蘊、界、處入手，如此成就，就被諸佛所憶念，進入這個法門。當時，菩薩用這個法門清凈菩提自性，能知如來無上真凈菩提法身，是諸如來法身之本體，不是凡夫愚人所能行之境界，也不是二乘（聲聞和緣覺）初學菩薩所能知曉的。為什麼呢？因為這些人樂於執著色身、體相以及蘊、處、界乃至相好而修行。應當知道，過去的初學菩薩，用這個法門清凈菩提自性，都是爲了憐憫眾生的緣故，修習色身、蘊、界等處。應當知道菩提這樣的法門成立。為什麼呢？因為這個色身隨順世間法，眾生因此供養三寶，修習菩薩六波羅蜜行和四攝事。於是，菩薩用這個法門，迴向世間內外諸法，或者蘊、界、處，或者三十二相、八十隨好，乃至或者爲了父母眷屬，戒、定、慧蘊，解脫、解脫知見蘊，凡是藥草、花果、甘露、百穀苗稼，爲了利益眾生而方便安立。如果菩薩從最初一句，領悟理解菩提清凈法身，又從后一句安立色身，應當知道就被一切智人（佛）所印可。為什麼呢？因為凡夫愚人結集世間業力，貪著我所，不瞭解真諦，因此不符合一切智之心。二乘雖然有勝義諦之智慧，因為不是以正見滅除生死之種子，也不符合一切智之心。諸佛如來具知勝義諦和世俗諦二諦，智慧無盡，行愿滿足，得到 一切智智。
【English Translation】 English version Enlighten and increase the Bodhi mind. Therefore, a Bodhisattva should not be attached to the minor marks and the cessation of phenomena, nor should they think of family and relatives, as well as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. They neither go nor arrive, and there is nothing to be attained. Neither defiled nor pure, neither wise nor foolish. There is also no Dharma to be spoken, no purity of self, no purity of sentient beings. Neither benefiting oneself nor benefiting others, neither arising Dharma nor ceasing Dharma. Also, not purifying the actions of body, speech, and mind, nor is it past, future, or present. Not for oneself, nor for others. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), this Bodhisattva, begins by observing the physical body of the Tathagata (如來, Thus Come One) and the skandhas (蘊, aggregates), realms (界, realms), and bases (處, bases). Having achieved this, they are remembered by all the Buddhas and enter this Dharma gate. At that time, the Bodhisattva uses this Dharma gate to purify the Bodhi nature, and can know the unsurpassed, truly pure Bodhi Dharmakaya (法身, Dharma body) of the Tathagata, which is the essence of the Dharmakayas of all the Tathagatas, not a realm that ordinary people and fools can practice, nor can the Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers), the beginners of the Two Vehicles, know it. Why? Because these people are happy to be attached to the physical body, physical characteristics, as well as the skandhas, bases, realms, and even the major and minor marks, and practice accordingly. It should be known that the past beginner Bodhisattvas, using this Dharma gate to purify the Bodhi nature, all cultivated the physical body, skandhas, realms, and bases for the sake of compassion for sentient beings. It should be known that the Dharma gate of Bodhi is thus established. Why? Because this physical body accords with worldly Dharmas, and sentient beings therefore make offerings to the Three Jewels, and cultivate the Six Perfections (六波羅蜜, Six Pāramitās) and the Four Embracing Dharmas (四攝事, Four Saṃgrahavastus) of the Bodhisattva. Therefore, the Bodhisattva uses this Dharma gate to dedicate all worldly and non-worldly Dharmas, whether skandhas, realms, bases, or the thirty-two major marks and eighty minor marks, or even for parents, relatives, the aggregates of precepts, concentration, and wisdom, the aggregates of liberation and the knowledge and vision of liberation, all herbs, flowers, fruits, nectar, hundreds of grains and seedlings, establishing them as expedient means for the benefit of sentient beings. If a Bodhisattva understands the pure Dharmakaya of Bodhi from the first sentence, and then establishes the physical body from the subsequent sentence, it should be known that they are approved by the All-Knowing One (Buddha). Why? Because ordinary people and fools accumulate worldly karma, are attached to 'I' and 'mine', and do not understand the true meaning, therefore it does not accord with the mind of the All-Knowing One. Although the Two Vehicles have the wisdom of the ultimate truth, because they do not eradicate the seeds of birth and death with right view, it also does not accord with the mind of the All-Knowing One. The Buddhas and Tathagatas fully know the two truths of the ultimate truth and the conventional truth, have endless wisdom, fulfill their vows and practices, and attain the All-Knowing Wisdom.
大菩提。復入一切善根三昧。是故稱可一切智心。何以故凡愚眾生聲聞緣覺。及諸菩薩所獲勝福。皆從諸佛功德所致。若如來成等正覺。莫不皆是出生無邊門陀羅尼力。當知此經是一切善根所生之本。為一切法門積集之藏。種性無垢超度魔軍。舍利弗若諸菩薩。聞此出生無邊門陀羅尼經者。于無上菩提皆不退轉。何以故此經具顯諸佛所行贊其功德。能為破壞一切眾生。生死業行無染法式。爾時世尊而說頌言。
汝等勿樂著 一切諸法空 于諸佛菩提 亦莫起分別 于菩提涅槃 心不生疑惑 若能修此行 速得陀羅尼 聽此修多羅 習智空無相 無生亦無滅 當速證菩提 菩薩持是經 深解無量法 得生諸佛剎 親近最勝尊 若得陀羅尼 決定深義趣 不生退懼心 受持無盡法 十方一切佛 說法皆盡聞 聞已悉受持 頂戴而奉行 若受持此經 于文字名句 及所說妙義 終無有疑忘 如日月光明 所照無不遍 了知此法門 通達無量義 誦持此經故 即自能開解 一切最勝法 陀羅尼妙門 假使一劫中 一切諸眾生 所有深疑惑 皆問持經者 時持經菩薩 咸皆為開演 疑網悉已除 菩薩智無盡 愛樂此經故 能
【現代漢語翻譯】 現代漢語譯本 大菩提（Mahābodhi，偉大的覺悟）。再次進入一切善根三昧（samādhi，一種冥想狀態）。因此被稱為能知一切智的心。為什麼呢？因為凡夫俗子、聲聞（Śrāvaka，聽聞佛法者）、緣覺（Pratyekabuddha，獨自覺悟者）以及各位菩薩所獲得的殊勝福報，都來自於諸佛的功德。如果如來（Tathāgata，佛的稱號）成就正等正覺，沒有不是從出生無邊門陀羅尼（dhāraṇī，總持，一種咒語或真言）的力量而來的。應當知道此經是一切善根所生之根本，是一切法門積聚之寶藏，種性清凈，能夠超度魔軍。舍利弗（Śāriputra，佛陀的十大弟子之一），如果各位菩薩聽聞這部《出生無邊門陀羅尼經》，對於無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）都不會退轉。為什麼呢？因為這部經具足顯現諸佛所行的道路，讚歎他們的功德，能夠為一切眾生破壞生死輪迴的業行，是清凈無染的法式。 這時，世尊說了以下偈頌： 『你們不要貪戀執著一切諸法是空性的， 對於諸佛的菩提覺悟，也不要產生分別心。 對於菩提和涅槃（Nirvāṇa，解脫），心中不要產生疑惑。 如果能夠修持這種行為，就能迅速獲得陀羅尼。 聽聞這部修多羅（Sūtra，佛經），學習智慧的空性無相， 無生也無滅，應當迅速證得菩提。 菩薩受持這部經，深刻理解無量的法， 得以往生諸佛的剎土（Buddhakṣetra，佛的國土），親近最殊勝的佛。 如果獲得陀羅尼，就能決定深刻的意義和趣味， 不產生退縮和恐懼的心，受持無盡的佛法。 十方一切諸佛，所說的法都能完全聽聞， 聽聞之後全部接受並受持，頂戴在頭上並奉行。 如果受持這部經，對於文字、名稱和語句， 以及所說的微妙意義，終究不會有疑惑和遺忘。 如同日月的光明，所照之處沒有不遍及的， 瞭解這個法門，就能通達無量的意義。 因為誦讀和受持這部經的緣故，就能自己開悟和理解， 一切最殊勝的法，陀羅尼的微妙法門。 假使在一劫（kalpa，極長的時間單位）之中，一切的眾生， 所有深刻的疑惑，都來詢問受持這部經的人， 這時受持經的菩薩，都能為他們開示和演說， 疑惑和迷網全部消除，菩薩的智慧沒有窮盡。 因為喜愛這部經的緣故，能夠...』
【English Translation】 English version Mahābodhi (Great Enlightenment). Again entering the samādhi (a meditative state) of all good roots. Therefore, it is called the mind that can know all wisdom. Why? Because the superior blessings obtained by ordinary beings, Śrāvakas (listeners of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), and all Bodhisattvas all come from the merits of the Buddhas. If the Tathāgata (a title of the Buddha) attains complete and perfect enlightenment, there is none that does not come from the power of the Utpāda-ananta-mukha-dhāraṇī (dhāraṇī, a type of mantra or incantation). It should be known that this sūtra is the root from which all good roots arise, the treasury where all Dharma doors accumulate, its nature is pure, and it can liberate from the armies of Māra (demons). Śāriputra (one of the Buddha's ten great disciples), if all Bodhisattvas hear this Utpāda-ananta-mukha-dhāraṇī Sūtra, they will not regress from Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Why? Because this sūtra fully reveals the paths traveled by the Buddhas, praises their merits, and can destroy the karmic actions of birth and death for all sentient beings; it is a pure and undefiled Dharma model. At that time, the World Honored One spoke the following verses: 『You should not delight in clinging to the emptiness of all dharmas, Nor should you give rise to discrimination regarding the Bodhi of the Buddhas. Do not generate doubts in your mind regarding Bodhi and Nirvāṇa (liberation). If you can cultivate this practice, you will quickly obtain the dhāraṇī. Listen to this Sūtra, practice wisdom, emptiness, and non-form, Without birth and without death, you should quickly attain Bodhi. Bodhisattvas who uphold this Sūtra deeply understand immeasurable dharmas, They will be born in the Buddha-kṣetras (Buddha-fields), and draw near to the most supreme Lord. If you obtain the dhāraṇī, you will determine the profound meaning and interest, Without generating a mind of retreat or fear, uphold the inexhaustible Dharma. All the Buddhas in the ten directions, all the Dharma they speak will be completely heard, Having heard it, accept and uphold it entirely, placing it on your head and practicing it. If you uphold this Sūtra, regarding the words, names, and phrases, As well as the subtle meanings spoken, you will ultimately have no doubts or forgetfulness. Like the light of the sun and moon, there is nowhere it does not shine, Understanding this Dharma door, you will penetrate immeasurable meanings. Because of reciting and upholding this Sūtra, you will be able to enlighten and understand yourself, All the most supreme Dharmas, the subtle door of the dhāraṇī. Suppose that in one kalpa (an extremely long unit of time), all sentient beings, All their profound doubts, come to ask the one who upholds this Sūtra, At that time, the Bodhisattva who upholds the Sūtra will explain and expound to them, Doubts and confusion will all be eliminated, the Bodhisattva's wisdom is inexhaustible. Because of loving this Sūtra, they are able to...』
速近菩提 如是真佛子 護持秘密藏 持此陀羅尼 眾生咸敬念 諸佛共稱揚 名聞十方界 由持此經故 臨欲命終時 見八十億佛 申手俱攜接 咸作如是言 汝當往我剎 由誦持此經 見受如斯福 若百千億劫 造罪當應受 誦此陀羅尼 一月皆清凈 菩薩億劫中 勤習諸功德 一月誦此經 其福超于彼 善念慧精進 三昧陀羅尼 經故常現前 乃至如來地 三界諸眾生 一時盡為魔 誦持此經故 悉無能障礙 此經中解釋 一切諸法門 而說一切智 因是成正覺 我因聞是經 然燈授我記 記言汝成佛 解脫諸眾生 彼時見諸佛 其數如恒沙 聞諸佛說法 皆悉能解了 若欲得受持 諸佛所說法 勤修學此經 速成如是力 殊勝莊嚴剎 大會諸聖眾 光相及妙族 皆從此經得 若人經七日 諦思惟是經 八十億諸佛 為說如斯法 邪思慎莫思 不應思勿思 以智當正思 速得此經典 勤修此法門 勿懼菩提遠 如人至寶洲 隨意采眾寶 若持陀羅尼 莫言無善報 具足人天樂 近佛位非難 若愿速成佛 應持是經典 畢竟定當得 無上大菩提
佛告
【現代漢語翻譯】 現代漢語譯本 速疾證得菩提（Bodhi，覺悟）。 像這樣的真佛弟子，應當護持秘密的教藏。 受持這個陀羅尼（Dharani，總持、真言），所有眾生都會恭敬憶念。 諸佛共同稱揚，名聲傳遍十方世界。 因為受持這部經的緣故，臨命終時， 能見到八十億佛，伸出手來一同接引。 都這樣說：『你應當前往我的佛剎（Buddha-kshetra，佛土）。』 因為誦持這部經，能見到並獲得這樣的福報。 如果百千億劫中所造的罪業應當承受， 誦持這個陀羅尼，一個月內都能清凈。 菩薩在億劫中，勤奮修習各種功德， 一個月誦持這部經，他的福報超過他們。 善念、智慧、精進、三昧（Samadhi，禪定）、陀羅尼， 因為這部經的緣故常常現前，乃至到達如來（Tathagata，佛）的果位。 三界（Trailokya，欲界、色界、無色界）的所有眾生，一時都變成魔， 因為誦持這部經的緣故，全部都不能夠障礙。 這部經中解釋了一切諸法門， 從而宣說一切智（Sarvajna，佛的智慧），因此成就正覺（Samyak-sambuddha，圓滿覺悟）。 我因為聽聞這部經，燃燈佛（Dipamkara Buddha）授記我， 授記說你將來成佛，解脫一切眾生。 那時見到諸佛，他們的數量如恒河沙一樣多， 聽聞諸佛說法，都能理解明白。 如果想要受持諸佛所說的法， 勤奮修學這部經，迅速成就這樣的力量。 殊勝莊嚴的佛剎，大會中的諸聖眾， 光明相好以及微妙的種族，都是從這部經中獲得的。 如果有人用七天的時間，認真思惟這部經， 八十億諸佛，會為他說這樣的法。 邪惡的思想千萬不要去想，不應該想的就不要去想， 用智慧應當正確地思惟，迅速得到這部經典。 勤奮修習這個法門，不要害怕菩提遙遠。 如同人到了寶洲，隨意採摘各種寶物。 如果受持陀羅尼，不要說沒有善報， 具足人天之樂，接近佛的果位並非難事。 如果希望迅速成佛，應當受持這部經典， 最終必定能夠得到無上大菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 佛告訴（……）
【English Translation】 English version Quickly Approaching Bodhi (Enlightenment). Such true disciples of the Buddha should protect and uphold the secret treasury. By holding this Dharani (a type of mantra or incantation), all beings will respectfully remember it. All Buddhas will praise it together, and its name will be heard throughout the ten directions. Because of upholding this Sutra, at the time of approaching the end of life, One will see eighty billion Buddhas, extending their hands to receive and guide them together. They will all say, 'You should go to my Buddha-kshetra (Buddha-field).' Because of reciting and upholding this Sutra, one can see and receive such blessings. If one has created sins that should be endured for hundreds of thousands of billions of kalpas (aeons), By reciting this Dharani, one will be purified within a month. Bodhisattvas diligently cultivate various merits in billions of kalpas, Reciting this Sutra for a month, their blessings surpass those Bodhisattvas. Good thoughts, wisdom, diligence, Samadhi (meditative absorption), and Dharani, Because of this Sutra, constantly appear before them, even reaching the state of Tathagata (Buddha). All beings in the Trailokya (Three Realms) at once become demons, Because of reciting and upholding this Sutra, none of them can obstruct. This Sutra explains all Dharma-gates, And thus proclaims the Sarvajna (all-knowing wisdom of the Buddha), thereby attaining Samyak-sambuddha (perfect enlightenment). Because I heard this Sutra, Dipamkara Buddha gave me a prophecy, Prophesying that you will become a Buddha in the future, liberating all beings. At that time, seeing the Buddhas, their number is like the sands of the Ganges River, Hearing the Buddhas preach the Dharma, one can understand it all. If one wishes to receive and uphold the Dharma spoken by the Buddhas, Diligently study this Sutra, quickly attain such power. The supremely adorned Buddha-field, the assembly of all the holy beings, The light and auspicious marks, and the wonderful lineage, are all obtained from this Sutra. If a person earnestly contemplates this Sutra for seven days, Eighty billion Buddhas will speak such Dharma for them. Do not think about evil thoughts, do not think about what should not be thought about, Use wisdom to think correctly, quickly obtain this Sutra. Diligently cultivate this Dharma-gate, do not fear that Bodhi is far away. It is like a person reaching a treasure island, freely picking all kinds of treasures. If one holds the Dharani, do not say there is no good reward, Fully possessing the joys of humans and gods, approaching the position of Buddha is not difficult. If one wishes to quickly become a Buddha, one should uphold this Sutra, Ultimately, one will surely attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). The Buddha said (...)
舍利弗。若菩薩成就四法必定當得此陀羅尼何等為四。一者不樂愛慾。二者不生嫉妒。三者于諸眾生能捨一切無有恚惱。四者晝夜歡悅深樂求法。舍利弗菩薩成就如是四法得此陀羅尼。爾時世尊而說頌言。
愛慾深熾盛 能為地獄因 魔王此障道 應當速遠離 懈怠造諸罪 惡業墮泥犁 展轉在其中 多劫無休息 不應生嫉妒 斷利及名聞 慈眼視貧窮 故獲如是位 一切興諍訟 貪愛心慳吝 若能悉斷除 當得如斯法 晝夜勤求法 于眾生無恚 復專樂是經 速能獲此經
複次舍利弗。若菩薩成就四法得此陀羅尼何等為四。一者住寂阿蘭若行。二者悟入甚深法忍。三者不樂名聞利養。四者能捨所愛之物乃至身命。菩薩成就如是四法得此陀羅尼。爾時世尊而說頌言。
常習阿蘭若 諸佛所稱讚 勤行深法忍 當如救頭然 悟入深法義 無毀呰他人 不應戀著家 名聞利養處 勿于諸財寶 而生貪愛心 樂少欲知足 如鳥無儲積 既已得人身 常應修善行 出家棄苦本 善哉得佛法 憍慢等煩惱 皆令得清凈 應當勤恭敬 尊重佛法僧 貪利失念智 亦喪信施行 如是之人等 去菩提甚遠 是故應棄捐 名
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Śāriputra，佛陀十大弟子之一）。如果菩薩成就四種法，必定能夠獲得這個陀羅尼（dhāraṇī，總持、真言）。是哪四種呢？第一，不貪戀愛慾。第二，不生起嫉妒。第三，對於一切眾生能夠佈施一切，沒有嗔恨惱怒。第四，日夜歡喜，深深地喜愛尋求佛法。舍利弗，菩薩成就這樣的四種法，就能得到這個陀羅尼。當時，世尊說了這樣的偈頌：
『愛慾深重且熾盛，能成為地獄的因緣。 魔王用它來障礙修行，應當迅速遠離它。 懈怠會造作各種罪業，惡業會使人墮入地獄。 輾轉在其中受苦，多劫都無法休息。 不應該生起嫉妒心，因為它會斷絕利益和名聲。 用慈悲的眼光看待貧窮的人，所以才能獲得這樣的果位。 一切爭端訴訟的興起，都是因為貪愛和慳吝。 如果能夠全部斷除這些，就能得到這樣的佛法。 日夜勤奮地尋求佛法，對於眾生沒有嗔恨心。 又專注地喜愛這部經，就能迅速獲得這部經。』
『再次，舍利弗，如果菩薩成就四種法，就能得到這個陀羅尼。是哪四種呢？第一，安住在寂靜的阿蘭若（āraṇya，寂靜處，遠離人煙的修行場所），實行頭陀行。第二，領悟並進入甚深的法忍。第三，不貪戀名聞利養。第四，能夠捨棄所喜愛的東西，乃至身命。菩薩成就這樣的四種法，就能得到這個陀羅尼。』當時，世尊說了這樣的偈頌：
『常常修習阿蘭若，這是諸佛所稱讚的。 勤奮地修行甚深法忍，應當像救頭燃一樣緊迫。 領悟並進入甚深的法義，不譭謗或指責他人。 不應該貪戀家，以及名聞利養的地方。 不要對各種財寶，生起貪愛之心。 喜愛少欲知足，像鳥一樣沒有儲蓄。 既然已經得到了人身，就應當常常修習善行。 出家是爲了捨棄痛苦的根源，能夠得到佛法真是太好了。 使驕慢等煩惱，都得到清凈。 應當勤奮恭敬，尊重佛法僧（Saṃgha，僧團）。 貪圖利益會失去念頭和智慧，也會喪失信心和佈施的行為。 像這樣的人，距離菩提（bodhi，覺悟）非常遙遠。 所以應當捨棄名
【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha). If a Bodhisattva accomplishes four dharmas, he will surely obtain this dhāraṇī (a type of mantra or incantation). What are the four? First, not delighting in love and desire. Second, not giving rise to jealousy. Third, being able to give away everything to all sentient beings, without anger or resentment. Fourth, rejoicing day and night, deeply delighting in seeking the Dharma. Śāriputra, a Bodhisattva who accomplishes these four dharmas will obtain this dhāraṇī. At that time, the World-Honored One spoke these verses:
'Love and desire, deep and intense, can be the cause of hell. The demon king uses this to obstruct the path, one should quickly distance oneself from it. Laziness creates various sins, evil karma causes one to fall into hell. Revolving within it, suffering, for many kalpas without rest. One should not give rise to jealousy, for it cuts off benefits and fame. Looking at the poor with compassionate eyes, therefore one obtains such a position. All disputes and lawsuits arise from greed and stinginess. If one can completely cut off these, one will obtain such Dharma. Diligently seeking the Dharma day and night, without anger towards sentient beings. And focusing on delighting in this sutra, one can quickly obtain this sutra.'
'Furthermore, Śāriputra, if a Bodhisattva accomplishes four dharmas, he will obtain this dhāraṇī. What are the four? First, dwelling in a quiet āraṇya (a secluded place for practice), practicing asceticism. Second, realizing and entering into deep forbearance of the Dharma. Third, not delighting in fame, gain, and offerings. Fourth, being able to give up what one loves, even one's own life. A Bodhisattva who accomplishes these four dharmas will obtain this dhāraṇī.' At that time, the World-Honored One spoke these verses:
'Constantly practicing in the āraṇya, which is praised by all Buddhas. Diligently practicing deep forbearance of the Dharma, one should be as urgent as saving one's head from burning. Realizing and entering into the deep meaning of the Dharma, without slandering or criticizing others. One should not be attached to home, and places of fame, gain, and offerings. Do not give rise to greed for various treasures. Delight in few desires and contentment, like a bird without storage. Since one has already obtained a human body, one should always cultivate good deeds. Leaving home is to abandon the root of suffering, it is wonderful to obtain the Buddha Dharma. Make pride and other afflictions, all become purified. One should diligently be respectful, honoring the Buddha, Dharma, and Saṃgha (the monastic community). Greed for profit loses mindfulness and wisdom, and also loses faith and the act of giving. Such people are very far from bodhi (enlightenment). Therefore, one should abandon fame
譽及利養 修持清凈戒 正見慈悲行
複次舍利弗。若菩薩成就四法得此陀羅尼。何等為四。所謂入於八字之義。云何八字。一者跛字。是第一義。一切諸法無我入義。二者攞字。入于如來無生法身。以非明照集智資糧無所入相。以無生相而為色身。以無盡相而為色蘊入義。三者么字。智慧愚癡法作同類入義。四者舸字。分別業報亦無業報入義。五者阇字。悟生老病死不生不滅入義。六者馱字。悟陀羅尼法體空無相無愿寂如涅槃開解入義。七者賒(賒我反)字。奢摩他住寂定相。鞞缽舍那正見諸法相。如何而得住于寂定。宜當精勤晝夜無間。觀佛形像不應取相。當念鞞缽舍那以慧正見。若行者見佛而現將為真佛。應作是念此所見佛從何方來。東西南北四維上下方所來耶。若將此佛是人所造。應作是念。此佛為是泥木作耶。為復金銅所作。如是觀已知所見佛。但由我于精舍之中。觀佛形像晝夜憶念。是故此佛常現目前。由是當知我常見聞一切諸法。將為實者皆從自心憶念而起。即是菩薩第一溫習不住定也。若菩薩于初分中。所作觀心微得明已。應即攝念起于加行。乃至能知一切世間所有諸法。皆悉不離自心而起。此是菩薩第二德相不住定也。菩薩復當如是觀察。今此念體為誰是耶。應知但是依他起心。遍計所
【現代漢語翻譯】 現代漢語譯本 名譽和利養 修持清凈的戒律，以正確的見解行慈悲之事。
再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果菩薩成就四種法，就能獲得這個陀羅尼（dhāraṇī，總持、真言）。是哪四種法呢？就是通達八個字的含義。什麼是八個字呢？第一是『跛』字（pa）。這是第一義諦，通達一切諸法無我的含義。第二是『攞』字（la）。通達如來無生法身，因為沒有明照集聚智慧資糧的處所，沒有可進入的表相。以無生的表相作為色身，以無盡的表相作為色蘊，通達這個含義。第三是『么』字（ma）。通達智慧和愚癡，一切法的作用都是同類的含義。第四是『舸』字（ka）。通達分別業報，也通達沒有業報的含義。第五是『阇』字（ja）。領悟生老病死不生不滅的含義。第六是『馱』字（dha）。領悟陀羅尼的法體是空無相、無愿，寂靜如同涅槃，開解這個含義。第七是『賒』字（śa）。奢摩他（śamatha，止）是安住于寂靜禪定的狀態。鞞缽舍那（vipaśyanā，觀）是以正確的見解觀察諸法的實相。如何才能安住于寂靜禪定呢？應當精勤努力，晝夜不間斷地觀察佛的形象，但不應執著于相。應當憶念鞞缽舍那，以智慧進行正確的觀察。如果修行者見到佛顯現，就認為是真佛，應當這樣想：『我所見到的佛是從哪裡來的呢？是從東西南北四維上下這些方向來的嗎？』如果認為這尊佛是人造的，應當這樣想：『這尊佛是泥土或木頭做的呢？還是用金或銅做的呢？』這樣觀察后，就會知道所見到的佛，只是因為我在精舍（vihāra，佛教寺院）之中，觀察佛的形象，晝夜憶念，所以這尊佛才常常顯現在眼前。由此應當知道，我常常見聞的一切諸法，如果認為是真實的，都是從自己的心中憶念而產生的。這就是菩薩第一種溫習，不住于定中。如果菩薩在初夜時分，所作的觀心稍微明瞭，就應當立刻收攝念頭，開始修行加行，乃至能夠知道一切世間所有的諸法，都是不離自己的心而生起的。這是菩薩第二種德相，不住于定中。菩薩還應當這樣觀察：『現在這個念頭的本體是誰呢？』應當知道這只是依他起心，是遍計所
【English Translation】 English version Fame and Profit Cultivating pure precepts, practicing compassion with right view.
Furthermore, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), if a Bodhisattva accomplishes four dharmas, he will obtain this dhāraṇī (a sacred utterance or spell). What are the four? They are understanding the meaning of the eight syllables. What are the eight syllables? First is the syllable 'pa'. This is the ultimate truth, understanding the meaning of no-self in all dharmas. Second is the syllable 'la'. Entering the unproduced Dharmakāya (Dharma-body) of the Tathāgata (Buddha), because there is no place to illuminate and gather the resources of wisdom, no aspect to enter. Taking the aspect of non-birth as the Rūpakāya (form body), taking the aspect of endlessness as the Skandha (aggregate) of form, understanding this meaning. Third is the syllable 'ma'. Understanding the meaning that wisdom and foolishness, the actions of all dharmas, are of the same kind. Fourth is the syllable 'ka'. Understanding the distinction of karmic retribution, and also understanding the meaning of no karmic retribution. Fifth is the syllable 'ja'. Realizing the meaning that birth, old age, sickness, and death are neither born nor extinguished. Sixth is the syllable 'dha'. Realizing that the essence of the dhāraṇī is empty, without form, without desire, tranquil like Nirvāṇa (liberation), understanding this meaning. Seventh is the syllable 'śa'. Śamatha (tranquility) is abiding in a state of peaceful meditation. Vipaśyanā (insight) is observing the true nature of all dharmas with right view. How can one abide in peaceful meditation? One should diligently and tirelessly observe the image of the Buddha day and night, but should not cling to the form. One should contemplate Vipaśyanā, using wisdom to observe correctly. If a practitioner sees the Buddha appear and takes it to be the real Buddha, he should think: 'Where does the Buddha I see come from? Does he come from the directions of east, west, south, north, the four intermediate directions, or up and down?' If one thinks that this Buddha is man-made, one should think: 'Is this Buddha made of clay or wood? Or is it made of gold or copper?' Observing in this way, one will know that the Buddha one sees is only because I observe the image of the Buddha in the Vihāra (monastery), and remember it day and night, so this Buddha often appears before my eyes. From this, one should know that all the dharmas I often see and hear, if I think they are real, all arise from the memory of my own mind. This is the Bodhisattva's first practice, not dwelling in samādhi (concentration). If the Bodhisattva, in the early part of the night, gains a slight clarity in his contemplation, he should immediately gather his thoughts and begin to practice, until he can know that all the dharmas in the world arise from his own mind. This is the Bodhisattva's second virtuous aspect, not dwelling in samādhi. The Bodhisattva should also observe in this way: 'Who is the essence of this thought now?' One should know that this is only dependent origination, the parikalpita
執之所依住。當知此心無一所有如毛端許。此是菩薩第三忍不住定也。從此復即起自在定。起此定已。即是菩薩第四世諦無上法不住定也世諦法中菩提之心為無有上。此即依他起性之心。周遍入于圓成實性。此圓成性是性凈真如。而此真如是義諦心。何以故以勝義諦有二相故。云何二相。謂以無生相故。如來法身清凈相續體故。復以無盡相故。示現如來色身相好相續體故。此菩薩明如來法身清凈體已。復明色身相好顯現體已。菩薩即知法界解脫法門。見未曾見心生歡喜。此是菩薩得第一歡喜地位。
云何真如是勝義諦。此圓成實性亦通義諦。貪慾恚癡于勝義中。本來空寂無所斷除。清凈法身於勝義中。本來常在無可增益。由以正見無所得心。集智資糧。息諸惡法。是故諸佛法身顯現。由以正見作諸善法。是故諸佛色身顯現。云何依他起性亦勝義諦。由性自無因習起性故。離執有。然存事物故。離執無。
複次云何遍計所執。自性五蘊十二處十八界。亦是住于勝義諦門。當知所見蘊等種類。但是凡愚宿習因緣。憶念攀緣而實非有。是故菩薩解蘊界處。一切法中法身顯現。菩薩既解彼蘊界處。但是凡愚自心所見。然即用此攝諸眾生修菩薩行。是故菩薩見蘊界處。一切體相資糧顯現色身相好。
云何觀佛
【現代漢語翻譯】 現代漢語譯本：所執著和依住的地方。應當知道此心沒有一絲一毫的實有，哪怕像毛髮尖端那麼細微。這是菩薩第三種忍不住的禪定。從這禪定中再次生起自在禪定。生起此禪定后，就是菩薩第四種世俗諦無上法不住的禪定。在世俗諦法中，菩提之心是無上的。這便是依他起性的心，周遍地進入圓成實性。這圓成實性是自性清凈的真如。而這真如是義諦的心。為什麼呢？因為勝義諦有兩種相。哪兩種相呢？一是無生相，如來法身清凈相續的本體的緣故。二是無盡相，示現如來色身相好相續的本體的緣故。這位菩薩明白瞭如來法身清凈的本體后，又明白了色身相好顯現的本體后，菩薩便知曉法界解脫的法門，見到前所未見，心中生起歡喜。這是菩薩得到第一歡喜地。
什麼是真如是勝義諦呢？這圓成實性也通達義諦。貪慾、嗔恚、愚癡在勝義中，本來就是空寂的，沒有什麼可以斷除的。清凈法身在勝義中，本來就是常在的，沒有什麼可以增益的。由於以正確的見解和無所得的心，積聚智慧資糧，止息各種惡法，所以諸佛的法身顯現。由於以正確的見解做各種善法，所以諸佛的色身顯現。什麼是依他起性也是勝義諦呢？由於其自性本無，因習氣而生起的緣故。離開執著說有，然而事物仍然存在；離開執著說無。
再次，什麼是遍計所執自性的五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（āyatana，感覺的來源和對象，包括六根和六境）和十八界（dhātu，六根、六境和六識的組合）呢？這也是安住在勝義諦的門徑。應當知道所見的蘊等種類，只不過是凡夫愚人的宿世習氣因緣，憶念攀緣，而實際上並非真實存在。因此，菩薩理解五蘊、十二處、十八界，在一切法中法身顯現。菩薩既然理解了那些五蘊、十二處、十八界，只不過是凡夫愚人自己心中所見，然而就用這些來攝受各種眾生，修菩薩行。因此，菩薩見到五蘊、十二處、十八界，一切體相資糧顯現色身相好。
如何觀佛？
【English Translation】 English version: That which is clung to and relied upon. It should be known that this mind does not possess even a single thing, not even as much as the tip of a hair. This is the third 'unbearable' samādhi of a Bodhisattva. From this, one again arises into the samādhi of freedom. Having arisen into this samādhi, it is the fourth 'unabiding' samādhi of the ultimate truth of the mundane for a Bodhisattva. Within the mundane truth, the mind of Bodhi is unsurpassed. This is the mind of dependent origination, which pervades and enters into the perfectly accomplished nature. This perfectly accomplished nature is the self-nature pure Suchness (Tathatā). And this Suchness is the mind of the meaning truth. Why? Because the ultimate truth has two aspects. What are the two aspects? One is the aspect of non-arising, because of the pure continuous essence of the Dharmakāya (body of the Dharma) of the Tathāgata (Thus-gone-one). The other is the aspect of endlessness, because of the continuous essence of the manifested marks and characteristics of the Rūpakāya (form body) of the Tathāgata. After this Bodhisattva understands the pure essence of the Dharmakāya of the Tathāgata, and further understands the manifested essence of the marks and characteristics of the Rūpakāya, the Bodhisattva then knows the Dharma gate of liberation of the Dharmadhātu (realm of Dharma), and seeing what has never been seen before, joy arises in the mind. This is the Bodhisattva attaining the first Joyful Ground.
How is Suchness the ultimate truth? This perfectly accomplished nature also penetrates the meaning truth. Greed, hatred, and delusion, in the ultimate truth, are originally empty and still, with nothing to be eliminated. The pure Dharmakāya, in the ultimate truth, is originally always present, with nothing to be added. Because of accumulating the resources of wisdom with correct view and a mind of non-attainment, and ceasing all evil dharmas, therefore the Dharmakāya of all Buddhas manifests. Because of performing all good dharmas with correct view, therefore the Rūpakāya of all Buddhas manifests. How is dependent origination also the ultimate truth? Because its nature is originally non-existent, arising from habitual tendencies. Separated from clinging, it is said to exist, yet things still exist; separated from clinging, it is said to be non-existent.
Furthermore, what are the five skandhas (aggregates of existence: form, feeling, perception, mental formations, consciousness), twelve āyatanas (sense bases: six internal and six external), and eighteen dhātus (elements of existence: six senses, six objects, and six consciousnesses) of the self-nature of what is conceptually imputed? These are also abiding in the gate of the ultimate truth. It should be known that the kinds of skandhas, etc., that are seen are merely the habitual causes and conditions of past lives of ordinary fools, recollecting and clinging, but in reality, they are not truly existent. Therefore, the Bodhisattva understands the skandhas, āyatanas, and dhātus, and the Dharmakāya manifests in all dharmas. Since the Bodhisattva understands that those skandhas, āyatanas, and dhātus are merely what is seen in the minds of ordinary fools, yet they use these to gather all beings and cultivate the Bodhisattva path. Therefore, the Bodhisattva sees the skandhas, āyatanas, and dhātus, and the resources of all forms and characteristics manifest the marks and characteristics of the Rūpakāya.
How to contemplate the Buddha?
形像亦住勝義諦門。當作是念我今所見佛之形像。非佛所有種類之相。此但是我現在觀察像因緣故。見佛形像得入定中。類知一切諸法亦復如是。以是義故見佛形像。不應總無。當知賒字與一切法。無無有差別皆同法門入義。八者叉字。諸法皆空不生不滅。何以故悟解諸法本來空寂自性涅槃入義。是八字義如是受持。隨何方所有是經卷者。應當尊重恭敬供養。半月半月讀誦演說。若見誦習此經典者。稱揚勸進。舍利弗若有菩薩修此四法。得是陀羅尼。爾時世尊而說頌言。
八字常憶念 書持是經典 半月半月說 勤化諸眾生 由斯近佛位 智慧甚彌廣 當於十方剎 親睹諸如來 即于諸佛所 學佛所行法 堅固護持教 諸惡悉斷除
複次舍利弗。若有菩薩修學如是陀羅尼者。當得四種善根法利。何等為四。一者十方諸佛攝護是人。二者究竟無有諸魔嬈亂。三者諸惡業障速得清凈。四者疾獲微妙無斷辯才。舍利弗若有菩薩。受持如是陀羅尼故得此法利。爾時世尊而說頌言。
受持是經故 十方佛護念 一切諸魔軍 無能為嬈惱 重苦諸業障 速盡無有餘 於此陀羅尼 當疾能開解 聞贊持此經 讀誦及書寫 如說而修行 速證菩提果
佛告舍利弗。
【現代漢語翻譯】 現代漢語譯本： 形像也安住于勝義諦之門。應當這樣想：我現在所見的佛的形像，並非佛所具有的種類之相，這只是我現在觀察形像的因緣，才能見到佛的形像，從而進入禪定之中。由此類推，可知一切諸法也是如此。因為這個緣故，見到佛的形像，不應完全否定。應當知道『賒』字與一切法，沒有有與無的差別，都同樣通過法門而入于真義。第八個字是『叉』字，意味著諸法皆空，不生不滅。為什麼呢？因為領悟到諸法本來空寂，自性涅槃，從而入于真義。這八個字的意義應當這樣受持。無論在什麼地方，只要有這部經卷，就應當尊重、恭敬、供養，每半個月讀誦、演說一次。如果見到有人誦習這部經典，要稱揚、勸進。舍利弗（Śāriputra），如果有菩薩修習這四種法，就能得到這個陀羅尼（dhāraṇī）。
當時，世尊（Buddha）說了這首偈頌：
『八字常憶念， 書持是經典， 半月半月說， 勤化諸眾生， 由斯近佛位， 智慧甚彌廣， 當於十方剎（kṣetra）， 親睹諸如來（Tathāgata）。 即于諸佛所， 學佛所行法， 堅固護持教， 諸惡悉斷除。』
『再者，舍利弗（Śāriputra），如果有菩薩修學這樣的陀羅尼（dhāraṇī），應當得到四種善根法利。哪四種呢？一是十方諸佛攝護這個人；二是究竟不會有諸魔擾亂；三是各種惡業罪障迅速得到清凈；四是迅速獲得微妙無礙的辯才。舍利弗（Śāriputra），如果有菩薩，因為受持這樣的陀羅尼（dhāraṇī）而得到這些法利。』
當時，世尊（Buddha）說了這首偈頌：
『受持是經故， 十方佛護念， 一切諸魔軍， 無能為嬈惱， 重苦諸業障， 速盡無有餘， 於此陀羅尼， 當疾能開解， 聞贊持此經， 讀誦及書寫， 如說而修行， 速證菩提果。』
佛告訴舍利弗（Śāriputra）：
【English Translation】 English version: Form and image also abide in the gate of the supreme truth. One should think thus: 'The form and image of the Buddha that I now see are not the characteristics of the Buddha's species. This is only because I am now observing the causes and conditions of the image, that I see the form and image of the Buddha, and thus enter into samādhi (定). By analogy, it can be known that all dharmas (法) are also like this. Because of this meaning, seeing the form and image of the Buddha should not be completely negated. One should know that the syllable 'Śa' is the same as all dharmas (法), without any difference between existence and non-existence, and all enter into the meaning through the Dharma gate. The eighth syllable is the syllable 'Kṣa', which means that all dharmas (法) are empty, without arising or ceasing. Why? Because one realizes that all dharmas (法) are originally empty and still, and their self-nature is nirvāṇa (涅槃), thus entering into the true meaning. The meaning of these eight syllables should be received and upheld in this way. Wherever there is this scripture, it should be respected, revered, and offered to, and recited and expounded every half month. If one sees someone reciting and studying this scripture, one should praise and encourage them. Śāriputra (舍利弗), if a Bodhisattva (菩薩) cultivates these four dharmas (法), he will obtain this dhāraṇī (陀羅尼).'
At that time, the World-Honored One (世尊) spoke this verse:
'The eight syllables are constantly remembered, Write and uphold this scripture, Expound it every half month, Diligently transform all sentient beings, By this, one approaches the Buddha's position, Wisdom becomes exceedingly vast, In the ten directions of kṣetras (剎土), One will personally see all the Tathāgatas (如來). Then, in the presence of all the Buddhas, Learn the practices of the Buddhas, Firmly protect and uphold the teachings, All evils will be eradicated.'
'Furthermore, Śāriputra (舍利弗), if a Bodhisattva (菩薩) cultivates and learns such a dhāraṇī (陀羅尼), he should obtain four kinds of good roots and Dharma benefits. What are the four? First, the Buddhas of the ten directions will protect this person. Second, there will ultimately be no disturbances from any demons. Third, all evil karmic obstacles will be quickly purified. Fourth, one will quickly obtain subtle and unobstructed eloquence. Śāriputra (舍利弗), if a Bodhisattva (菩薩) obtains these Dharma benefits because of upholding such a dhāraṇī (陀羅尼).'
At that time, the World-Honored One (世尊) spoke this verse:
'Because of upholding this scripture, The Buddhas of the ten directions protect and remember him, All the armies of demons, Will be unable to cause disturbance, Heavy suffering and karmic obstacles, Will quickly be exhausted without remainder, In this dhāraṇī, One should quickly be able to understand, Hearing praise for upholding this scripture, Reciting, studying, and writing it, Practicing as it says, One will quickly attain the fruit of Bodhi (菩提果).'
The Buddha told Śāriputra (舍利弗):
乃往古世無量無邊阿僧祇劫。是時有佛。號曰寶勝威宿劫王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。出現於世。舍利弗寶勝威宿劫王如來臨涅槃時。有轉輪聖王名曰星持。七寶具足王四天下。其王有子名不思議功德最勝。時此王子年始十六。于寶勝劫王佛所。最初得聞此陀羅尼精勤修習。其後經於七萬歲中。捨身命財及以王位。復於七萬歲中獨處閑靜。結加趺坐脅不著地。於九十九億百千那由他諸如來所。聞說是經悉皆受持。是時王子即便出家。經九千歲以此無邊門陀羅尼。廣為眾生開演其義。而王子比丘於後生中。教化八十億那由他百千眾生。皆悉安住阿耨多羅三藐三菩提道。或有證於不退轉地。時彼眾中有一長者名為月幢。聞說此無邊門陀羅尼已。隨喜善根功德力故。得值九億諸佛世尊恭敬供養。得此最上陀羅尼法。于諸言論最為殊勝。又獲第一無斷辯才。於三劫中供養諸佛。過三劫已得成無上正等菩提。號曰然燈。舍利弗彼時不思議功德最勝王子比丘者。今無量壽佛是也。舍利弗我與賢劫諸菩薩等。行菩薩道時。悉皆得聞此陀羅尼深心隨喜。由此隨喜善根因緣。超越世間四十百千劫生死流轉。又於九億諸如來所供養恭敬。然後得成阿耨多羅三藐三菩提舍利弗若欲速得大菩提者。宜應受持
【現代漢語翻譯】 現代漢語譯本： 在過去無量無邊的阿僧祇劫（無數個大劫）之前，那時有一尊佛，名號為寶勝威宿劫王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊，出現在世間。舍利弗（釋迦牟尼佛的弟子），寶勝威宿劫王如來在臨近涅槃時，有一位轉輪聖王，名叫星持，具備七寶，統治四天下。這位國王有一個兒子，名叫不思議功德最勝。當時這位王子年僅十六歲，在寶勝劫王佛那裡，最初聽聞了這個陀羅尼，並精勤修習。 其後經過七萬年中，他捨棄身命財產以及王位，又在七萬年中獨自處於閑靜之處，結跏趺坐，脅不著地。在九十九億百千那由他（極大的數字）諸如來那裡，聽聞這部經，全部接受並持誦。當時這位王子便出家了，經過九千歲，用這個無邊門陀羅尼，廣泛地為眾生開演其中的意義。而這位王子比丘在後來的生命中，教化了八十億那由他百千眾生，都使他們安住在阿耨多羅三藐三菩提（無上正等正覺）的道路上，或者有人證得了不退轉地。 當時他們之中有一位長者，名叫月幢，聽聞了這部無邊門陀羅尼后，由於隨喜的善根功德力，得以值遇九億諸佛世尊，恭敬供養，得到了這部最上的陀羅尼法，在各種言論中最為殊勝，又獲得了第一無斷的辯才，在三劫中供養諸佛，過了三劫后，得以成就無上正等菩提，名號為然燈（過去佛之一）。舍利弗，那時那位不思議功德最勝王子比丘，就是現在的無量壽佛（阿彌陀佛）。舍利弗，我和賢劫（現在這個賢劫）的諸菩薩等，在行菩薩道時，都聽聞了這個陀羅尼，並深心隨喜，由於這種隨喜的善根因緣，超越世間四十百千劫的生死流轉，又在九億諸如來那裡供養恭敬，然後才得以成就阿耨多羅三藐三菩提。舍利弗，如果想要快速獲得大菩提，就應該受持這個陀羅尼。
【English Translation】 English version: In the immeasurable and boundless asamkhya (countless great eons) of the past, there was a Buddha named Ratnavairocana-vikrantavikrami-rajah (The Tathagata, Arhat, Samyaksambuddha, perfect in knowledge and conduct, Well-Gone, Knower of the world, unsurpassed, trainer of those who can be trained, teacher of gods and humans, Buddha, the World-Honored One) who appeared in the world. Shariputra (one of Shakyamuni Buddha's disciples), when Ratnavairocana-vikrantavikrami-rajah Tathagata was about to enter Nirvana, there was a Chakravartin king named Star-Holder, possessing the seven treasures and ruling the four continents. This king had a son named Inconceivable Merit Supreme. At that time, this prince was only sixteen years old, and at the place of Ratnavairocana-vikrantavikrami-rajah Buddha, he first heard this Dharani and diligently practiced it. Afterward, for seventy thousand years, he gave up his life, wealth, and the throne. For another seventy thousand years, he lived alone in quiet places, sitting in the lotus position with his sides not touching the ground. At the places of ninety-nine billion hundred thousand nayutas (extremely large numbers) of Tathagatas, he heard this sutra and received and upheld it completely. At that time, this prince became a monk and, for nine thousand years, used this Boundless Gate Dharani to widely explain its meaning to sentient beings. And this prince-bhikshu (monk) in his later lives, taught eighty billion nayuta hundred thousand sentient beings, enabling them all to dwell in the path of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), or some attained the stage of non-retrogression. At that time, among them was an elder named Moon Banner, who, after hearing this Boundless Gate Dharani, due to the power of rejoicing in the roots of goodness and merit, was able to meet nine hundred million Buddhas, World-Honored Ones, and respectfully made offerings, obtaining this supreme Dharani Dharma, which is the most excellent in all discourses, and also obtained the foremost uninterrupted eloquence, making offerings to the Buddhas for three kalpas (eons). After three kalpas, he attained Anuttara-samyak-sambodhi, and was named Dipankara (a past Buddha). Shariputra, that prince-bhikshu Inconceivable Merit Supreme at that time is now Amitabha Buddha (Infinite Life Buddha). Shariputra, when I and the Bodhisattvas of this Bhadrakalpa (the present fortunate eon) were practicing the Bodhisattva path, we all heard this Dharani and deeply rejoiced. Due to this cause and condition of rejoicing in the roots of goodness, we transcended the cycle of birth and death for forty hundred thousand kalpas, and also made offerings and showed respect at the places of nine hundred million Tathagatas, and then attained Anuttara-samyak-sambodhi. Shariputra, if you want to quickly attain great Bodhi, you should receive and uphold this Dharani.
此陀羅尼。若復不能受持之者。但生隨喜。所以者何。由此善根必定當得不退轉地。乃至阿耨多羅三藐三菩提。何況受持讀誦書寫。廣為他人分別演說。其所獲福不可思議不可稱量。一切眾生無能測度。爾時世尊而說頌曰。
若有聞此經 書寫生隨喜 讀誦及受持 廣為他人說 其所獲功德 眾生莫能測 于無量劫中 受福無窮盡 菩薩所生處 常得見諸佛 獲不思議信 善解深經義 于經有疑滯 便能自開悟 從是疾當成 無上菩提果 總持神通定 此等皆無盡 了達深法忍 常近諸如來 我念過去世 聞說如是經 奉覲恒沙佛 逮成無上道 彼月幢長者 得佛號然燈 功德勝比丘 成無量壽佛 我與賢劫中 無量諸菩薩 俱得聞此經 深心共隨喜 以隨喜功德 銷滅諸塵垢 罪障殄無餘 速成無上覺 若樂近菩提 降魔及嚴相 勤修此總持 所欲非難獲 若以恒沙剎 滿中珍寶施 菩薩持是經 其福逾于彼
佛告舍利弗。若菩薩專心念此陀羅尼者。有八藥叉常當擁護。何等為八。一名戍[口*(黍-禾+利)]。二名侄茶。三名缽部羝。四名那羅延跋。五名遮唎怛。六名突達產。七名俱末。八名蘇博呼。此
【現代漢語翻譯】 現代漢語譯本 這個陀羅尼，如果有人不能受持，僅僅是生起隨喜之心，也是很好的。為什麼呢？因為這個善根必定能讓他得到不退轉地，乃至證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。更何況是受持、讀誦、書寫，並且廣泛地為他人分別解說，他所獲得的福報是不可思議、不可稱量的，一切眾生都無法測度。 這時，世尊用偈頌說道： 『如果有人聽聞此經，書寫此經並生起隨喜之心，讀誦和受持此經，並且廣泛地為他人解說，他所獲得的功德，眾生無法測度。在無量劫中，他將享受無窮無盡的福報。菩薩所出生的地方，常常能夠見到諸佛。獲得不可思議的信心，善於理解深刻的經義。對於經文有疑問，便能自己開悟。從此迅速成就無上菩提果（anuttara-bodhi，無上智慧）。總持（dharani，陀羅尼）、神通、禪定，這些都無窮無盡。了達甚深法忍，常常親近諸如來（tathagata，如來）。』 『我回憶過去世，聽聞宣說這樣的經典，奉獻和拜見恒河沙數般的佛，最終成就無上道。』 『那位月幢長者，成佛后名為然燈佛（Dipankara Buddha，錠光佛）。功德勝比丘，成就無量壽佛（Amitabha Buddha，阿彌陀佛）。我與賢劫中的無量諸菩薩，都曾聽聞此經，內心深處共同隨喜。憑藉隨喜的功德，消滅各種塵垢，罪障完全消除，迅速成就無上覺悟。』 『如果喜歡接近菩提，降伏魔障並莊嚴相好，勤奮修持這個總持，所希望的沒有難以獲得的。如果用恒河沙數般的國土，裝滿珍寶來佈施，菩薩受持這部經，他的福報超過前者。』 佛告訴舍利弗（Sariputra）：『如果菩薩專心念誦這個陀羅尼，有八位藥叉（yaksa，夜叉）常常會擁護他。是哪八位呢？第一位名叫戍[口*(黍-禾+利)]，第二位名叫侄茶，第三位名叫缽部羝，第四位名叫那羅延跋，第五位名叫遮唎怛，第六位名叫突達產，第七位名叫俱末，第八位名叫蘇博呼。』這
【English Translation】 English version This dharani. If someone is unable to receive and uphold it, even just generating joy and approval is good. Why? Because this root of goodness will surely lead them to attain the stage of non-retrogression, and even to attain anuttara-samyak-sambodhi (unexcelled, complete enlightenment). How much more so for those who receive, uphold, recite, write, and extensively explain it to others; the blessings they obtain are inconceivable and immeasurable, beyond the comprehension of all beings. At that time, the World Honored One spoke in verse: 『If someone hears this sutra, writes it down and generates joy and approval, recites and upholds it, and extensively explains it to others, the merit they obtain is beyond the measure of beings. In immeasurable kalpas, they will enjoy endless blessings. In the places where the Bodhisattva is born, they will always be able to see all the Buddhas. They will obtain inconceivable faith, and skillfully understand the profound meaning of the sutras. If they have doubts about the sutras, they will be able to enlighten themselves. From this, they will quickly attain the supreme fruit of Bodhi (enlightenment). Dharani, supernatural powers, and samadhi (meditative absorption), these are all endless.』 『They will understand the deep Dharma-kshanti (patience with the Dharma), and always be close to all the Tathagatas (Thus Come Ones).』 『I recall in past lives, hearing the exposition of such a sutra, offering to and seeing Buddhas as numerous as the sands of the Ganges River, and finally attaining the unsurpassed path.』 『That Elder Moon Banner, upon becoming a Buddha, was named Dipankara Buddha (the Buddha of the Lamp). The Bhikshu (monk) of Superior Merit, became Amitabha Buddha (the Buddha of Infinite Life). I, along with countless Bodhisattvas in this Bhadrakalpa (Age of Worthies), have all heard this sutra, and with deep hearts, we jointly rejoice. By the merit of this joy and approval, we eliminate all defilements, and all karmic obstacles are completely eradicated, quickly attaining unsurpassed enlightenment.』 『If one delights in approaching Bodhi, subduing demons and adorning the physical marks, diligently cultivating this dharani, what is desired is not difficult to obtain. If one were to fill lands as numerous as the sands of the Ganges River with treasures and give them as offerings, the Bodhisattva who upholds this sutra, their blessings would surpass that.』 The Buddha told Sariputra: 『If a Bodhisattva single-mindedly recites this dharani, there will be eight yakshas (a type of benevolent spirit) who will always protect them. Who are the eight? The first is named Shu[口*(黍-禾+利)], the second is named Zhicha, the third is named Bobudi, the fourth is named Narayanaba, the fifth is named Cheli Da, the sixth is named Tuda Chan, the seventh is named Jumo, and the eighth is named Subohu.』 These
八藥叉住在雪山。護念是人資助道業。為除衰患益其精氣。持是經者應當沐浴著凈衣服。經行誦習此陀羅尼。于諸眾生其心平等。觀察經義如法供養。復有八菩薩在欲界天。亦常擁護持是經者。何等為八。一名嚕遮。二名鞞嘮戰。三名般娘缽鞞。四名窣耶揭鞞。五名薩低。六名阿鞞缽耶缽本。七名諾叉怛啰阇。八名遮唎怛磨。是八菩薩亦當營衛。資助道業令得此法。持是陀羅尼者。應當尊重信受奉行。慈愍眾生舍其過惡。雖受少恩心常念報。于甚深法專求開解。以善方便恒利眾生。于來乞者惠施無吝。如來說是法時。有三十二恒河沙等菩薩得此陀羅尼。于無上菩提皆不退轉。復有六十頻拔啰菩薩得無生忍。復有三萬二千天人皆發阿耨多羅三藐三菩提心。
爾時此三千大千世界。六種震動諸天雨花。百千樂器不鼓自鳴。時長老舍利弗白佛言。世尊此經何名云何奉持。佛告舍利弗。此經名為出生無邊門陀羅尼。亦名能達菩提陀羅尼。亦名得一切智降伏眾魔陀羅尼。如是受持。爾時世尊說此經已。長老舍利弗及余剎土諸來菩薩。天龍八部人非人等。聞佛所說歡喜奉行。
出生無邊門陀羅尼經
【現代漢語翻譯】 現代漢語譯本 八位藥叉（Yaksa，夜叉，一種守護神）住在雪山中，他們護念誦持此經之人，資助他們的修行，為他們消除衰敗和災患，增益他們的精氣。誦持此經的人應當沐浴，穿乾淨的衣服，經行（一種佛教修行方式）並誦習此陀羅尼（Dharani，總持，咒語）。對於一切眾生，要心懷平等，觀察經文的意義，如法供養。 還有八位菩薩（Bodhisattva，覺有情）在欲界天（Desire Realm Heaven，佛教宇宙觀中的一層天界）中，也經常擁護誦持此經的人。他們是：一名嚕遮（Ruca），二名鞞嘮戰（Birucana），三名般娘缽鞞（Bannabbi），四名窣耶揭鞞（Suyegebi），五名薩低（Sati），六名阿鞞缽耶缽本（Abiboyaboben），七名諾叉怛啰阇（Naksatraraja），八名遮唎怛磨（Caritarma）。這八位菩薩也應當護衛誦持此經之人，資助他們的修行，使他們獲得此法。誦持此陀羅尼的人，應當尊重、信受、奉行此經，慈悲憐憫眾生，捨棄他們的過錯和惡行。即使受到很少的恩惠，也要常常想著報答。對於甚深的佛法，要專心尋求開解，用好的方法恒常利益眾生。對於前來乞討的人，要慷慨施捨，不要吝嗇。如來說這部經的時候，有三十二恒河沙（Ganges sand，數量極多）那麼多的菩薩得到了此陀羅尼，對於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）都不會退轉。又有六十頻拔啰（Pinbala）菩薩得到了無生忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。又有三萬二千天人（Deva，天神）都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 這時，此三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙）發生了六種震動，諸天（Devas，天神）降下花雨，百千種樂器不用敲打自己發出聲音。當時，長老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）問佛說：『世尊，這部經叫什麼名字？我們應當如何奉持？』佛告訴舍利弗說：『這部經名為《出生無邊門陀羅尼》（Utpāda-ananta-dvāra-dhāraṇī），也名為《能達菩提陀羅尼》（Saknoti-bodhi-dhāraṇī），也名為《得一切智降伏眾魔陀羅尼》（Sarvajñāna-pratilambha-māra-vidhvamsana-dhāraṇī）。』應當這樣受持。 當時，世尊說完這部經后，長老舍利弗以及其他佛土前來的菩薩，天龍八部（Devas, Nagas and Eight kinds of supernatural beings，佛教中的八類護法神）人非人等，聽了佛所說的法，都歡喜奉行。 《出生無邊門陀羅尼經》
【English Translation】 English version Eight Yakshas (Yaksa, a type of guardian deity) dwell in the Snow Mountains. They protect and support those who uphold this Sutra, aiding their practice, removing decline and misfortune, and increasing their essence and energy. Those who uphold this Sutra should bathe, wear clean clothes, practice walking meditation, and recite this Dharani (Dharani, a mnemonic device, incantation). Towards all beings, they should maintain equanimity, contemplate the meaning of the Sutra, and make offerings according to the Dharma. Furthermore, there are eight Bodhisattvas (Bodhisattva, an enlightened being) in the Desire Realm Heaven (Desire Realm Heaven, a realm in Buddhist cosmology), who also constantly protect those who uphold this Sutra. They are: firstly, Ruca; secondly, Birucana; thirdly, Bannabbi; fourthly, Suyegebi; fifthly, Sati; sixthly, Abiboyaboben; seventhly, Naksatraraja; eighthly, Caritarma. These eight Bodhisattvas should also guard and protect those who uphold this Sutra, supporting their practice and enabling them to attain this Dharma. Those who uphold this Dharani should respect, believe, accept, and practice it, showing compassion and kindness to all beings, and abandoning their faults and evil deeds. Even if they receive little kindness, they should always remember to repay it. Towards the profound Dharma, they should diligently seek understanding, and constantly benefit beings with skillful means. Towards those who come to beg, they should give generously, without stinginess. When the Thus Come One (Tathagata, Buddha) spoke this Dharma, thirty-two Ganges sands (Ganges sand, an immeasurable quantity) of Bodhisattvas attained this Dharani, and would not regress from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore, sixty Pinbala Bodhisattvas attained the forbearance of non-origination (anutpattika-dharma-ksanti, realization of the non-arising and non-ceasing nature of all dharmas). Furthermore, thirty-two thousand Devas (Deva, celestial beings) all generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). At that time, this three thousand great thousand worlds (three thousand great thousand worlds, a vast cosmic system in Buddhist cosmology) experienced six kinds of tremors, the Devas rained down flowers, and hundreds of thousands of musical instruments played without being struck. Then, the Elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One, what is the name of this Sutra? How should we uphold it?' The Buddha told Sariputra: 'This Sutra is named 'The Dharani of the Gate of Unbounded Production' (Utpāda-ananta-dvāra-dhāraṇī), also named 'The Dharani that Enables the Attainment of Bodhi' (Saknoti-bodhi-dhāraṇī), also named 'The Dharani that Obtains All Wisdom and Subdues All Demons' (Sarvajñāna-pratilambha-māra-vidhvamsana-dhāraṇī).' It should be upheld in this way. At that time, after the World Honored One finished speaking this Sutra, the Elder Sariputra and the Bodhisattvas who came from other Buddha lands, the Eight Divisions of Gods and Dragons (Devas, Nagas and Eight kinds of supernatural beings, eight classes of beings who protect the Buddhist Dharma), humans, non-humans, and others, having heard what the Buddha said, all rejoiced and practiced accordingly. The Sutra of the Dharani of the Gate of Unbounded Production