T20n1116_廣大蓮華莊嚴曼拏羅滅一切罪陀羅尼經
大正藏第 20 冊 No. 1116 廣大蓮華莊嚴曼拏羅滅一切罪陀羅尼經
No. 1116
廣大蓮華莊嚴曼拏羅滅一切罪陀羅尼經
西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉 詔譯
如是我聞。一時佛在波羅奈國鹿野苑中瞻波無憂樹下。與大比丘眾萬二千五十人俱。並慈氏菩薩等諸菩薩摩訶薩。及天龍夜叉羅剎阿修羅乾闥婆迦樓羅緊那羅摩睺羅伽人非人等。恭敬圍繞而為說法。初善中善後善其義深遠。梵行清凈一切圓滿。
爾時波羅奈國。有大國王名曰梵壽。身心純善慈愍有情。于彼大地一切眾生養育如子。其王出城遊行佛寺。至精舍門須臾顧視。有守門者而白聖眾。梵壽大王今在門外將欲入寺。即時聖眾速令知事僧排列花鬘。知事僧聞已開其殿門。求覓花鬘而無所有。于佛頂上見有花鬘。即取持行與尚座等。並諸聖眾迎接國王。所持花鬘即以奉上。王即受之而戴頭上。經須臾間忽然頭痛。王自思惟云何如是。我今應是夏熱出行致斯患苦。王乃即時禮辭聖眾。迴歸宮闕告近臣曰。我患頭痛今擬沐浴。汝宜速疾供辦香水。王即解其一切莊嚴衣服即便洗浴。有一宮人善解供承洗王身體。沐浴久時頭痛不愈。王乃出敕宣詔醫人。醫人即至王遂告言。我因夏熱出城
【現代漢語翻譯】 現代漢語譯本
《廣大蓮華莊嚴曼拏羅滅一切罪陀羅尼經》
西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉 詔譯
如是我聞。一時，佛在波羅奈國（Bārāṇasī，古印度城市名）鹿野苑（Mrigadava，位於波羅奈城郊的佛教聖地）中瞻波無憂樹下。與大比丘眾萬二千五百人俱。並慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）等諸菩薩摩訶薩。及天龍夜叉（Yaksa，一種守護神）羅剎（Rakshasa，一種惡鬼）阿修羅（Asura，一種好戰的神）乾闥婆（Gandharva，一種天神，負責奏樂）迦樓羅（Garuda，一種大鵬金翅鳥）緊那羅（Kinnara，一種半人半鳥的神）摩睺羅伽（Mahoraga，一種大蟒神）人非人等。恭敬圍繞而為說法。初善、中善、后善，其義深遠。梵行清凈，一切圓滿。
爾時，波羅奈國，有大國王名曰梵壽（Brahmaayu）。身心純善，慈愍有情。于彼大地一切眾生養育如子。其王出城巡禮佛寺。至精舍門須臾顧視。有守門者而白聖眾：『梵壽大王今在門外，將欲入寺。』即時聖眾速令知事僧排列花鬘。知事僧聞已，開其殿門，求覓花鬘而無所有。于佛頂上見有花鬘，即取持行與尚座等，並諸聖眾迎接國王。所持花鬘即以奉上。王即受之而戴頭上。經須臾間，忽然頭痛。王自思惟：『云何如是？我今應是夏熱出行致斯患苦。』王乃即時禮辭聖眾，迴歸宮闕告近臣曰：『我患頭痛，今擬沐浴。汝宜速疾供辦香水。』王即解其一切莊嚴衣服，即便洗浴。有一宮人善解供承洗王身體。沐浴久時，頭痛不愈。王乃出敕宣詔醫人。醫人即至，王遂告言：『我因夏熱出城，』
【English Translation】 English version
The Dharani Sutra on Eradicating All Sins through the Vast Lotus Adornment Mandala
Translated under imperial decree by the Tripitaka Master Shihu of the Western Heaven Translation Bureau, holding the titles of Grand Master of Court Service, Vice Minister of the Court of State Ceremonial, and Dharma Transmission Master.
Thus have I heard. At one time, the Buddha was in the Mrigadava (Deer Park) of Bārāṇasī (a city in ancient India), under the Champaka Asoka tree. He was with a great assembly of twelve thousand five hundred Bhikshus (monks), together with Bodhisattva-Mahasattvas such as Maitreya Bodhisattva (the future Buddha), and also with Devas (gods), Nagas (dragons), Yakshas (a type of guardian spirit), Rakshasas (a type of demon), Asuras (a type of warring deity), Gandharvas (a type of celestial musician), Garudas (a mythical bird-like creature), Kinnaras (a mythical creature, half-human and half-bird), Mahoragas (a type of great serpent spirit), humans, and non-humans. They respectfully surrounded him as he expounded the Dharma, which was good in the beginning, good in the middle, and good in the end, its meaning profound and far-reaching. The Brahma conduct was pure and complete in every way.
At that time, in the country of Bārāṇasī, there was a great king named Brahmaayu. He was pure in body and mind, compassionate to all sentient beings, and nurtured all beings on that great earth as if they were his own children. The king went out of the city to visit a Buddhist temple. Arriving at the gate of the monastery, he paused and looked around. A gatekeeper informed the holy assembly, 'King Brahmaayu is now outside the gate and wishes to enter the temple.' Immediately, the holy assembly instructed the monastic officer to arrange garlands of flowers. Upon hearing this, the monastic officer opened the temple gate and searched for flower garlands but found none. He saw a flower garland on top of the Buddha's head, took it, and went with the chief monk and the holy assembly to greet the king. They presented the flower garland they were holding to the king, who received it and placed it on his head. After a short while, he suddenly had a headache. The king thought to himself, 'Why is this so? I must have suffered this affliction from going out in the summer heat.' The king then immediately took his leave of the holy assembly, returned to the palace, and told his close attendants, 'I have a headache and intend to bathe. You should quickly prepare fragrant water.' The king then removed all his ornate clothing and immediately took a bath. A palace woman who was skilled at attending to the king washed his body. After bathing for a long time, his headache did not subside. The king then issued an edict summoning physicians. The physicians arrived, and the king told them, 'I went out of the city because of the summer heat,'
遊行。于道路中而患頭痛。即便沐浴其疾不愈。卿意云何。醫人對曰。王之所患傷于內熱。即用牛頭旃檀涂其身上。王即依奏涂其旃檀亦不得差。于日夜分得大苦惱。應諸醫人俱至王所。互相視之而發言曰。此疾所因不可測度深懷憂惱。王既如是我等作何方便得免王疾。言論之次王有一妹名酥缽哩(二合)野。發菩提心信重悲愍。見王患苦心生怖懼。以手摩頂而白王曰。云何怖懼如怯弱之人。王即告言酥缽哩野。我今不知。云何而得不苦不怖。妹復白言。王若如是請詣佛所。佛具大悲必為救濟。王即告言汝所作意善哉善哉。我為忘失今即須往。尋敕重臣令速排列車輦騎乘。時御車者駕五百乘車。王與眷屬並諸臣寮。出於城外。往瞻波無憂樹下而詣佛所。于其中路有一女人負薪為活。手把柴檐生產路傍。王妹見已不忍視之。以手掩面迷悶倒地。王見如是即問其妹。云何苦惱汝為我說。其王皇后名酥啰遜捺吒。以意思惟而告王言。彼酥缽哩野迷悶倒地。為見路傍檐柴女人。生產其子苦惱甚深。彼妹心慈不忍見之遂乃如是。王既聞已即告皇后。罪業宿報不可逃免。王令宮人給賜財物。濟彼貧乏速令歸家。其妹迷悶以拂扇涼。還得穌惺而復發言。南無沒馱野大王。貧女大苦我不忍見之。相次前行遙見園林。漸近精舍王乃下車。
【現代漢語翻譯】 現代漢語譯本：國王在路上突然感到頭痛，即使沐浴也無法減輕痛苦。您認為這是什麼原因呢？醫生回答說：『國王的病是由於體內有熱，應該用牛頭旃檀塗抹全身。』國王聽從了建議，塗抹了旃檀，但病情仍然沒有好轉，日夜都感到極大的痛苦。所有的醫生都來到國王的住所，互相看著，然後說：『這種疾病的原因無法測度，我們深感憂慮。』國王既然如此痛苦，我們該如何做才能減輕國王的病痛呢？在討論的時候，國王有一個妹妹，名叫酥缽哩野（Subhadrā，賢女），她發了菩提心，非常信佛，具有慈悲心。她看到國王痛苦，心中感到恐懼，用手撫摸頭頂，對國王說：『為什麼如此恐懼，像個怯弱的人一樣？』國王告訴她：『酥缽哩野，我不知道該如何才能不痛苦、不恐懼。』妹妹又說：『國王如果這樣，請去佛陀那裡，佛陀具有大慈悲，一定會救濟您的。』國王說：『你這個主意很好，很好。我一時忘記了，現在就應該去。』隨即命令大臣們迅速準備車輛和騎乘。當時，御車者準備了五百輛車。國王和他的眷屬以及大臣們，出了城外，前往瞻波（Campā）的無憂樹下，去拜見佛陀。在路上，有一個女人靠撿柴為生，她手裡拿著柴，在路旁生產。國王的妹妹看到后，不忍心看，用手摀住臉，昏倒在地。國王看到這種情況，就問他的妹妹：『你為什麼這麼痛苦？告訴我。』國王的皇后名叫酥啰遜捺吒（Surasundarī，妙好），她思考了一下，告訴國王說：『酥缽哩野昏倒在地，是因為她看到路旁的女人撿柴，並且正在生產，非常痛苦。她心懷慈悲，不忍心看到，所以才這樣。』國王聽了之後，就告訴皇后說：『罪業的宿報是無法逃避的。』國王命令宮人給予財物，救濟那個貧困的女人，讓她趕快回家。他的妹妹昏倒后，用扇子扇涼，才漸漸甦醒過來，然後說：『南無沒馱野（Namo Buddhāya，皈敬佛陀），大王。那個貧窮的女人太痛苦了，我不忍心看到。』他們繼續往前走，遠遠地看到了園林，漸漸靠近精舍，國王就下了車。 English version: The king was on the road when he suddenly suffered a headache. Even bathing did not alleviate his pain. What do you think is the cause? The doctor replied, 'The king's illness is due to internal heat. He should apply sandalwood from the head of an ox to his body.' The king followed the advice and applied the sandalwood, but his condition did not improve. He felt great pain day and night. All the doctors came to the king's residence, looked at each other, and said, 'The cause of this disease is immeasurable, and we are deeply worried.' Since the king is in such pain, what can we do to alleviate his illness? During the discussion, the king had a younger sister named Subhadrā (賢女, virtuous woman), who had generated Bodhicitta, had great faith in the Buddha, and possessed compassion. Seeing the king's suffering, she felt fear in her heart. She touched her head with her hand and said to the king, 'Why are you so afraid, like a timid person?' The king told her, 'Subhadrā, I don't know how to be without pain and fear.' The sister then said, 'If that is the case, Your Majesty, please go to the Buddha. The Buddha has great compassion and will surely save you.' The king said, 'Your idea is very good, very good. I had forgotten for a moment, and now I should go immediately.' He then ordered the ministers to quickly prepare carriages and mounts. At that time, the charioteer prepared five hundred carriages. The king, his family, and the ministers left the city and went to the Nyagrodha tree in Campā (瞻波) to visit the Buddha. On the road, there was a woman who made a living by collecting firewood. She was holding firewood and giving birth by the roadside. The king's sister could not bear to look at it, covered her face with her hands, and fainted. Seeing this situation, the king asked his sister, 'Why are you so distressed? Tell me.' The king's queen, named Surasundarī (妙好, wonderfully beautiful), thought for a moment and told the king, 'Subhadrā fainted because she saw the woman by the roadside collecting firewood and giving birth, which was very painful. She had compassion in her heart and could not bear to see it, so she became like this.' After hearing this, the king told the queen, 'The karmic retribution of sins cannot be escaped.' The king ordered the palace staff to give wealth to help the poor woman and let her go home quickly. After his sister fainted, she was fanned to cool her down, and she gradually woke up. Then she said, 'Namo Buddhāya (皈敬佛陀, Homage to the Buddha), Your Majesty. That poor woman is in so much pain, I cannot bear to see it.' They continued to move forward and saw the garden from afar. As they approached the monastery, the king got out of the carriage.
【English Translation】 English version: The king was on the road when he suddenly suffered a headache. Even bathing did not alleviate his pain. What do you think is the cause? The doctor replied, 'The king's illness is due to internal heat. He should apply sandalwood from the head of an ox to his body.' The king followed the advice and applied the sandalwood, but his condition did not improve. He felt great pain day and night. All the doctors came to the king's residence, looked at each other, and said, 'The cause of this disease is immeasurable, and we are deeply worried.' Since the king is in such pain, what can we do to alleviate his illness? During the discussion, the king had a younger sister named Subhadrā (賢女, virtuous woman), who had generated Bodhicitta, had great faith in the Buddha, and possessed compassion. Seeing the king's suffering, she felt fear in her heart. She touched her head with her hand and said to the king, 'Why are you so afraid, like a timid person?' The king told her, 'Subhadrā, I don't know how to be without pain and fear.' The sister then said, 'If that is the case, Your Majesty, please go to the Buddha. The Buddha has great compassion and will surely save you.' The king said, 'Your idea is very good, very good. I had forgotten for a moment, and now I should go immediately.' He then ordered the ministers to quickly prepare carriages and mounts. At that time, the charioteer prepared five hundred carriages. The king, his family, and the ministers left the city and went to the Nyagrodha tree in Campā (瞻波) to visit the Buddha. On the road, there was a woman who made a living by collecting firewood. She was holding firewood and giving birth by the roadside. The king's sister could not bear to look at it, covered her face with her hands, and fainted. Seeing this situation, the king asked his sister, 'Why are you so distressed? Tell me.' The king's queen, named Surasundarī (妙好, wonderfully beautiful), thought for a moment and told the king, 'Subhadrā fainted because she saw the woman by the roadside collecting firewood and giving birth, which was very painful. She had compassion in her heart and could not bear to see it, so she became like this.' After hearing this, the king told the queen, 'The karmic retribution of sins cannot be escaped.' The king ordered the palace staff to give wealth to help the poor woman and let her go home quickly. After his sister fainted, she was fanned to cool her down, and she gradually woke up. Then she said, 'Namo Buddhāya (皈敬佛陀, Homage to the Buddha), Your Majesty. That poor woman is in so much pain, I cannot bear to see it.' They continued to move forward and saw the garden from afar. As they approached the monastery, the king got out of the carriage.
執酥缽哩野手入于園林。見佛世尊如妙金山。放大光明喻百千日。其王見已即放妹手。偏袒右肩脫其頭冠。往詣佛前合掌恭敬。旋繞世尊頂禮佛足投地良久。時彼世尊舒金色臂。摩于頭頂告彼王言汝起汝起。王聞佛敕應聲即起。經剎那間頭痛即愈。身心適悅王甚歡喜。時酥缽哩野與諸眷屬同坐一處。王見於妹面色憂愁。而即問言云何愁惱令彼問佛。妹既聞已即從坐起偏袒右肩右膝著地。合掌恭敬瞻仰尊顏。白佛言世尊。大王昨夜甚患頭痛。王諸眷屬及大臣等皆懷憂惱。因是事已俱來佛所。于中路傍見一擔柴女人。身著故衣頭髮蓬亂。聲喚啼泣產生於子。我為見此得大驚怖深厭女身。世尊我等云何得免女身。又此大王所患頭痛。名醫救療而不能痊。今蒙世尊手摩頭頂。經剎那間即得安樂。有何因緣愿佛慈悲而為解說。
爾時世尊聞是語已。于其面門放大光明。具種種色照于無邊無量世界。而此光明復入于口。爾時尊者阿難。見佛光明普照世界。以佛威德心腹懷疑。即從坐起合掌恭敬。頂禮佛足而白佛言。世尊今日有何因緣。放大光明普照佛剎。唯愿世尊略為宣說。佛告阿難。於過去世此城之中。有大國王名曰持光。彼王皇后名曰無憂。王所愛重第二夫人名阿努播摩。其國界畔有一小國。統領兵眾來侵大國。時持光
【現代漢語翻譯】 現代漢語譯本：酥缽哩野（Sūpāriyan，人名）手持酥油缽，進入園林。看見佛世尊如同妙金山一般，放出巨大的光明，好比成百上千個太陽。國王看見后，就放開了妹妹的手，袒露右肩，脫下頭冠，前往佛前，合掌恭敬，圍繞世尊，頂禮佛足，並將頭投于地上良久。這時，世尊伸出金色的手臂，摩挲國王的頭頂，告訴國王說：『你起來，你起來。』國王聽到佛的敕令，應聲站起。剎那間，頭痛立刻痊癒，身心舒暢，國王非常歡喜。當時，酥缽哩野和她的眷屬們一同坐在一處。國王看見妹妹面色憂愁，就問她說：『你為何愁眉不展？』讓她去問佛。妹妹聽后，立刻從座位上起身，袒露右肩，右膝著地，合掌恭敬，瞻仰佛的尊容，對佛說：『世尊，大王昨夜頭痛劇烈，國王的眷屬和大臣們都非常憂慮。因為這件事，大家一起來到佛所。在路旁，看見一個挑著柴的女人，身穿破舊的衣服，頭髮蓬亂，哭喊著生下孩子。我看到這些，非常驚恐，深深厭惡女身。世尊，我們如何才能免除女身？而且這位大王所患的頭痛，名醫救治都不能痊癒，現在蒙受世尊用手摩挲頭頂，剎那間就得到安樂，這是什麼因緣？希望佛陀慈悲為我們解說。』 這時，世尊聽了這些話，從面門放出巨大的光明，具有種種顏色，照耀著無邊無量的世界。而這光明又進入佛的口中。當時，尊者阿難（Ānanda，佛陀的十大弟子之一），看見佛的光明普照世界，因為佛的威德而心懷疑惑，立刻從座位上起身，合掌恭敬，頂禮佛足，對佛說：『世尊，今天有什麼因緣，放出巨大的光明普照佛剎？希望世尊為我們略微宣說。』佛告訴阿難：『在過去世，這座城中，有一位大國王名叫持光（Dhritikar，人名）。他的王后名叫無憂（Asoka，人名）。國王非常寵愛第二夫人，名叫阿努播摩（Anupama，人名）。當時，在持光國王的國界邊境，有一個小國，率領軍隊來侵犯大國。』
【English Translation】 English version: Sūpāriyan (name of a person), holding a ghee bowl, entered the garden. He saw the Buddha World-Honored One like a wonderful golden mountain, emitting great light, like hundreds of thousands of suns. When the king saw this, he released his sister's hand, bared his right shoulder, took off his crown, and went before the Buddha, joining his palms in reverence. He circumambulated the World-Honored One, prostrated at the Buddha's feet, and remained with his head on the ground for a long time. At that time, the World-Honored One extended his golden arm, stroked the king's head, and said to the king, 'Rise, rise.' The king heard the Buddha's command and immediately rose. In an instant, his headache was cured, his body and mind were comfortable, and the king was very happy. At that time, Sūpāriyan and her family members were sitting together in one place. The king saw that his sister looked worried and asked her, 'Why are you so worried?' He told her to ask the Buddha. When the sister heard this, she immediately rose from her seat, bared her right shoulder, knelt on her right knee, joined her palms in reverence, looked up at the Venerable One's face, and said to the Buddha, 'World-Honored One, the king suffered a severe headache last night. The king's family members and ministers were all very worried. Because of this matter, everyone came to the Buddha's place. On the side of the road, they saw a woman carrying firewood, wearing old clothes, with disheveled hair, crying and giving birth to a child. When I saw this, I was very frightened and deeply disgusted with the female body. World-Honored One, how can we be freed from the female body? Moreover, the headache that this great king suffers from cannot be cured by famous doctors. Now, having received the World-Honored One's hand stroking his head, he has obtained peace and happiness in an instant. What is the cause of this? May the Buddha be compassionate and explain it to us.' At that time, the World-Honored One, having heard these words, emitted great light from his face, with various colors, illuminating the boundless and immeasurable worlds. And this light entered the Buddha's mouth. At that time, the Venerable Ānanda (one of the Buddha's ten great disciples), seeing the Buddha's light illuminating the world, was doubtful because of the Buddha's power. He immediately rose from his seat, joined his palms in reverence, prostrated at the Buddha's feet, and said to the Buddha, 'World-Honored One, what is the cause today that you emit great light illuminating the Buddha-land? May the World-Honored One briefly explain it to us.' The Buddha told Ānanda, 'In the past, in this city, there was a great king named Dhritikar (name of a person). His queen was named Asoka (name of a person). The king greatly favored his second wife, named Anupama (name of a person). At that time, on the border of King Dhritikar's kingdom, there was a small country that led troops to invade the great country.'
王即統四兵。像馬車乘並諸大臣。作于伎樂隨從出城奔往討伐。王在中路軍兵暫止。時後阿努播摩。覺自懷妊將欲生產。說與宮人令彼內官。具以所事奏持光王。時彼內官奏斯事已。王即有敕令彼夫人卻歸宮內。夫人歸已難為生產。即遣大臣拶哩迦。具以斯事速奏王知。王既聞已。即乘車騎反歸宮闕。至夫人處問訊安慰。王見夫人生產苦惱。對三寶前焚香瀝水禱祝髮愿。其瀝余之水賜夫人吃。是時無憂皇后心懷嫉妒。執于王手而告王曰。阿努播摩夫人。情性狂顛無其慚恥。裸形垂髮神鬼無異。王聞如是慚而不顧。經須臾間阿努播摩。生其太子身真金色。相好端嚴福德圓備。即以太子奉上大王。王既見之心大歡喜。復經少時宮人相聚。有其一人說無憂皇后妒嫉之。言時阿努播摩夫人。忽聞其言即問宮人速令具說。時彼宮人不敢隱藏具述前事。阿努播摩夫人聞是說已。心如割切而發言曰。我何顛狂我何無慚。唱苦捶胸迷悶倒地。時彼宮人以水灑面執拂扇涼。久時不惺因此命謝。時諸宮人高聲啼哭。王忽聞聲驚怪異常。敕令內官往問所由。內官奉命問守宮門人。時守宮門者復問宮人。緣何哭泣王速要知。時彼宮人悲淚哽咽而即告言。今為阿努播摩夫人忽爾命終。是以哭泣宜速奏王。是時大臣聞是事已。心懷憂惱面戴愁容奔往
【現代漢語翻譯】 現代漢語譯本：國王隨即統領四種軍隊，包括象兵、馬兵、車兵和步兵，以及各位大臣，並讓樂師演奏音樂，一同出城奔赴戰場討伐敵軍。國王在半路時，軍隊暫時停了下來。這時，阿努播摩（Anupama，意為無上）王后覺得身懷有孕，即將生產，便告訴了宮人，讓她們稟告內官，再由內官將此事奏明持光王（持光王）。 內官稟告此事後，國王便下令讓王后返回宮內。王后回去后，生產卻十分艱難。於是派遣大臣拶哩迦（Zalika）將此事迅速稟告國王。國王聽聞后，立即乘坐車騎返回宮殿，到王后處問候安慰。國王見王后生產痛苦，便在三寶（佛、法、僧）前焚香瀝水，禱祝髮愿，並將瀝剩下的水賜給王后服用。這時，無憂（Asoka）王后心懷嫉妒，拉著國王的手說道：『阿努播摩夫人性情癲狂，毫無羞恥之心，披頭散髮，與神鬼無異。』國王聽聞此言，感到羞愧，不願再看。 過了一會兒，阿努播摩王后生下了一個太子，身色金黃，相貌端正莊嚴，福德圓滿具備。隨即把太子獻給大王。國王見到太子，心中非常歡喜。又過了一會兒，宮人們聚在一起，其中一人說起了無憂王后的嫉妒之言。阿努播摩王后忽然聽到這些話，便問宮人，讓她們詳細說來。宮人們不敢隱瞞，便將之前的事情全部說了出來。阿努播摩王后聽了這些話，心中如刀割一般，說道：『我有什麼癲狂？我有什麼無恥？』她捶胸頓足，昏迷倒地。宮人們用水灑在她的臉上，用扇子扇風，但過了很久她都沒有醒來，因此喪命。 這時，宮人們高聲啼哭。國王忽然聽到哭聲，感到非常奇怪，便命令內官前去詢問緣由。內官奉命詢問守宮門的人，守宮門的人又詢問宮人，為何哭泣，國王想要儘快知道。宮人們悲傷哽咽地說道：『現在阿努播摩夫人忽然去世，所以我們才哭泣，應該儘快稟告國王。』這時，大臣聽到此事後，心中憂愁煩惱，面帶愁容，奔向國王。
【English Translation】 English version: The king then commanded his fourfold army, consisting of elephants, horses, chariots, and infantry, along with his ministers. Accompanied by musicians, they left the city to embark on a campaign of conquest. The king halted his troops midway. At that time, Queen Anupama (Anupama, meaning 'supreme' or 'unequaled') felt that she was pregnant and about to give birth. She informed her palace attendants, who in turn informed the inner officials, who then reported the matter to King Chi Guang (持光王, King Holding Light). After the inner officials reported this, the king ordered the queen to return to the palace. Upon her return, she experienced a difficult labor. He then dispatched Minister Zalika (拶哩迦) to quickly inform the king of the situation. Upon hearing this, the king immediately rode back to the palace to inquire after and comfort the queen. Seeing the queen in great pain, the king burned incense and poured water before the Three Jewels (Buddha, Dharma, Sangha), praying and making vows. He then gave the remaining water to the queen to drink. At this moment, Queen Asoka (無憂, meaning 'without sorrow') harbored jealousy and, taking the king's hand, said, 'Lady Anupama is mad and shameless, with disheveled hair, no different from a ghost.' Upon hearing this, the king felt ashamed and turned away. After a short while, Queen Anupama gave birth to a prince with a golden body, possessing excellent features and complete blessings. She immediately presented the prince to the king, who was overjoyed upon seeing him. Some time later, the palace attendants gathered together, and one of them spoke of Queen Asoka's jealousy. Queen Anupama suddenly heard these words and asked the attendants to explain in detail. The attendants, not daring to hide anything, recounted everything that had happened. Upon hearing this, Queen Anupama felt as if her heart was being cut, and she exclaimed, 'What madness do I have? What shamelessness do I possess?' She beat her chest, fell unconscious to the ground, and eventually died. At this time, the palace attendants cried out loudly. The king, hearing the cries, was greatly alarmed and ordered the inner officials to inquire about the cause. The inner officials, following the order, asked the palace guards, who in turn asked the palace attendants why they were crying, as the king wanted to know immediately. The palace attendants, with tears and sobs, said, 'Now, Lady Anupama has suddenly passed away, and that is why we are crying. We should quickly inform the king.' Upon hearing this, the minister felt worried and troubled, with a sorrowful expression, and rushed towards the king.
王前。王遙見之知有災惱。即問使曰莫是太子病耶夫人病耶。使曰今為阿努播摩夫人忽然命盡。其王聞已深懷痛惱。如樹斷根迷悶倒地。時諸大臣等以水灑面良久乃穌。群臣奏曰請王安心莫生憂惱。宮嬪美女其數百千。保益大王恒增歡樂。王聞是安慰即得平復。佛告阿難。昔日無憂皇后生嫉妒心者。今于路傍為擔柴貧女生產者是。昔日阿努播摩夫人性行慈愍。今酥缽哩野是。阿難於意云何。若人多行貪心嫉妒。而於後世得不可愛大惡果報。
佛告阿難。若梵壽王患于頭痛者。為王入于園林。尚座令知事僧。取其花鬘迎接于王。時知事僧名曰凈軍。後生年少身心散亂性行粗猛。入彼殿中無別花鬘。即于佛頂之上。輒取花鬘用獻國王。王既受已即戴頭上。經剎那間而患頭痛。致使群臣眷屬悉皆愁惱。王聞佛言因果無謬。而即印言如是如是。
爾時有一菩薩名曰大意。在大眾中即從座起。偏袒右肩合掌向佛。白佛言世尊。若有眾生於常住錢物。將為自用得何果報。佛言此人命終墮阿毗地獄。大意菩薩復白佛言。此人云何救濟云何安慰以何為主。爾時世尊舒其右手。告觀自在菩薩汝說汝說。汝有大悲心真言儀軌。能救度一切眾生。若此眾生入阿毗地獄者。今此真言善能救濟安慰及為主宰。觀自在菩薩聞是語已。即
【現代漢語翻譯】 現代漢語譯本 王前，王遙看見他，知道有災禍。就問使者說：『莫非是太子病了？還是夫人病了？』使者說：『現在是阿努播摩夫人（Anupama，意為無上）忽然去世了。』國王聽了，非常悲痛，像樹被砍斷了根一樣，昏迷倒地。當時大臣們用水灑在他的臉上，過了很久才甦醒。群臣進奏說：『請大王安心，不要過於憂傷。宮嬪美女有成百上千，一定會讓大王您更加快樂。』國王聽了這些安慰的話，心情才平靜下來。佛告訴阿難（Ananda，佛陀的十大弟子之一）：『過去無憂皇后（Ashoka's queen）生嫉妒心，現在在路旁做擔柴的貧女就是她。過去阿努播摩夫人（Anupama）性情慈悲，現在酥缽哩野（Suprīya）就是她。』阿難（Ananda），你認為怎麼樣？如果人多行貪心和嫉妒，那麼在後世會得到不可愛的大惡果報。 佛告訴阿難（Ananda）：『如果梵壽王（Brahma壽王）頭痛，是因為國王進入園林時，尚座讓知事僧取花鬘迎接國王。當時知事僧名叫凈軍，後來他年紀輕輕，身心散亂，性情粗暴。進入殿中沒有別的花鬘，就從佛的頭頂上取下花鬘獻給國王。國王接受后戴在頭上，瞬間就頭痛起來，導致群臣眷屬都非常憂愁。』國王聽了佛說的因果關係，認為沒有錯誤，就印證說：『是這樣，是這樣。』 當時有一位菩薩名叫大意（Mahamati），在大眾中從座位上站起來，袒露右肩，合掌向佛，對佛說：『世尊，如果有眾生將常住的錢物拿來自己用，會得到什麼果報？』佛說：『這個人命終後會墮入阿鼻地獄（Avici hell）。』大意菩薩（Mahamati）又問佛說：『這個人要如何救濟？如何安慰？以什麼為主？』當時世尊伸出右手，告訴觀自在菩薩（Avalokiteśvara）：『你說，你說。你有大悲心真言儀軌，能夠救度一切眾生。如果這個眾生墮入阿鼻地獄（Avici hell），這個真言能夠很好地救濟、安慰，並且成為他的主宰。』觀自在菩薩（Avalokiteśvara）聽了這話，就…
【English Translation】 English version Once, Wang Yao saw Wang Qian and knew that there would be calamity. He immediately asked the messenger, 'Could it be that the crown prince is ill? Or is it the queen?' The messenger said, 'Now, Lady Anupama (Anupama, meaning 'supreme') has suddenly passed away.' Upon hearing this, the king was deeply grieved, like a tree with its roots severed, and he fainted and fell to the ground. At that time, the ministers sprinkled water on his face, and after a long time, he revived. The ministers reported, 'Please, Your Majesty, be at ease and do not grieve so much. There are hundreds and thousands of concubines and beautiful women who will surely bring you more joy.' Upon hearing these comforting words, the king's mood calmed down. The Buddha told Ananda (Ananda, one of the Buddha's ten principal disciples), 'The queen who was jealous in the past is now the poor woman carrying firewood by the roadside. Lady Anupama (Anupama), who was compassionate in nature, is now Suprīya.' Ananda (Ananda), what do you think? If people frequently engage in greed and jealousy, they will receive undesirable and terrible karmic consequences in future lives. The Buddha told Ananda (Ananda), 'If King Brahma Shou (Brahma Shou Wang) suffered from a headache, it was because when the king entered the garden, the Shangzuo ordered the affairs monk to take a flower garland to greet the king. At that time, the affairs monk was named Jingjun. Later, he was young, his mind and body were scattered, and his nature was rough. Entering the palace and finding no other flower garland, he took the flower garland from the top of the Buddha's head and offered it to the king. After the king received it and wore it on his head, he immediately suffered a headache, causing all the ministers and relatives to be worried.' The king heard the Buddha's words about cause and effect, and believing them to be without error, he affirmed, 'It is so, it is so.' At that time, a Bodhisattva named Mahamati (Mahamati) rose from his seat in the assembly, bared his right shoulder, and with palms joined, addressed the Buddha, saying, 'World Honored One, if there are sentient beings who take the permanent property of the Sangha for their own use, what karmic consequences will they receive?' The Buddha said, 'When this person's life ends, they will fall into Avici hell (Avici hell).' Bodhisattva Mahamati (Mahamati) further asked the Buddha, 'How can this person be rescued? How can they be comforted? What should be the primary means?' At that time, the World Honored One extended his right hand and told Avalokiteśvara Bodhisattva (Avalokiteśvara), 'You speak, you speak. You have the great compassionate heart mantra ritual that can save all sentient beings. If this sentient being falls into Avici hell (Avici hell), this mantra can well rescue, comfort, and be their master.' Avalokiteśvara Bodhisattva (Avalokiteśvara), upon hearing these words, then...
從座起合掌白言。世尊諦聽。我有大悲心陀羅尼。能與一切眾生作廣大利益。世尊贊言善哉善哉。我今諦聽以大金剛之印而以印之。
爾時觀自在菩薩摩訶薩復白世尊。我此大明陀羅尼。決定消除一切罪業。一切惡趣一切苦惱。復令眾生安住菩提之道。今此真言微妙最勝。如大寶樹能圓滿一切愿。世尊復言觀自在菩薩。汝但當說不思議廣大蓮華莊嚴曼拏羅陀羅尼心。令此無能勝大力真言。圓滿有情一切之愿。爾時觀自在菩薩。睹佛世尊第二第三作如是請。頭面禮足住立佛前。說此大悲心陀羅尼。
曩謨(引)啰怛曩(二合)怛啰(二合)夜(引)野曩么阿哩也(二合)嚩路(引)吉帝(引)濕嚩(二合)啰(引)野冒地薩怛嚩(二合引)野摩賀(引)薩怛嚩(二合引)野摩賀(引)迦(引)嚕尼迦(引)野怛你也(二合)他缽納彌(二合引)缽納彌(二合引)缽納摩(二合)缽啰(二合)底瑟恥(二合)帝缽納謨(二合引)那啰摩賀(引)曼拏羅彌喻呬娑啰娑啰迦啰迦啰枳哩枳哩俱嚕俱嚕摩賀(引)婆野三摩底杜曩杜曩尾杜曩尾杜曩呬哩孕(三合)摩賀(引)尾你曳(二合)輸馱野輸馱野薩哩嚩(二合)惹敢(二合)摩波覽波啰(引)尼彌(引)沒馱也(二合)沒馱也(二合)摩賀(引)惹拏(二合)曩
【現代漢語翻譯】 現代漢語譯本： 這時，一位從座位上起身，合起手掌，稟告佛說：『世尊，請您仔細聽我說。我有一個大悲心陀羅尼（Mahākaruṇā-dhāraṇī，偉大的慈悲咒語），能夠給予一切眾生廣大的利益。』 世尊讚歎說：『好啊！好啊！我現在仔細聽，用大金剛之印（Vajra-mudrā，金剛手印）來印證它。』 這時，觀自在菩薩摩訶薩（Avalokiteśvara-bodhisattva-mahāsattva，觀世音大菩薩）又對世尊說：『我這個大明陀羅尼（Mahāvidyā-dhāraṇī，偉大的明咒），必定能消除一切罪業、一切惡趣、一切苦惱，並且能使眾生安住在菩提（bodhi，覺悟）之道上。現在這個真言（mantra，咒語）微妙而最殊勝，像大寶樹一樣，能夠圓滿一切願望。』 世尊又說：『觀自在菩薩，你只應當宣說不可思議廣大蓮花莊嚴曼拏羅（Maṇḍala，壇城）陀羅尼心，使這個無能勝大力真言，圓滿一切有情（sentient beings，眾生）的願望。』 這時，觀自在菩薩看到佛世尊第二、第三次這樣請求，於是頭面頂禮佛足，站立在佛前，宣說了這個大悲心陀羅尼： 『曩謨(引)啰怛曩(二合)怛啰(二合)夜(引)野曩么阿哩也(二合)嚩路(引)吉帝(引)濕嚩(二合)啰(引)野冒地薩怛嚩(二合引)野摩賀(引)薩怛嚩(二合引)野摩賀(引)迦(引)嚕尼迦(引)野怛你也(二合)他缽納彌(二合引)缽納彌(二合引)缽納摩(二合)缽啰(二合)底瑟恥(二合)帝缽納謨(二合引)那啰摩賀(引)曼拏羅彌喻呬娑啰娑啰迦啰迦啰枳哩枳哩俱嚕俱嚕摩賀(引)婆野三摩底杜曩杜曩尾杜曩尾杜曩呬哩孕(三合)摩賀(引)尾你曳(二合)輸馱野輸馱野薩哩嚩(二合)惹敢(二合)摩波覽波啰(引)尼彌(引)沒馱也(二合)沒馱也(二合)摩賀(引)惹拏(二合)曩』
【English Translation】 English version: Then, one arose from the assembly, joined their palms, and said to the Buddha: 'World Honored One, listen attentively. I have a Mahākaruṇā-dhāraṇī (Great Compassion Dharani), which can bring vast benefits to all sentient beings.' The World Honored One praised, saying: 'Excellent! Excellent! Now I will listen attentively and seal it with the Vajra-mudrā (Diamond Seal).' At that time, Avalokiteśvara-bodhisattva-mahāsattva (the great Bodhisattva Avalokiteshvara) again said to the World Honored One: 'This Mahāvidyā-dhāraṇī (Great Bright Dharani) of mine will definitely eliminate all sins, all evil destinies, and all suffering. Furthermore, it will enable sentient beings to abide in the path of bodhi (enlightenment). This mantra (true words) is subtle and supremely victorious, like a great treasure tree that can fulfill all wishes.' The World Honored One then said: 'Avalokiteśvara Bodhisattva, you should only speak the inconceivable, vast, lotus-adorned Maṇḍala (sacred diagram) dhāraṇī heart, so that this invincible, powerful mantra can fulfill all the wishes of sentient beings.' At that time, Avalokiteśvara Bodhisattva, seeing the Buddha World Honored One requesting in this way for the second and third time, prostrated with his head and face at the Buddha's feet, stood before the Buddha, and spoke this Mahākaruṇā-dhāraṇī: 'Namo ratna trayāya namo ārya valokiteśvarāya bodhi-sattvāya mahā-sattvāya mahā-kāruṇikāya tadyathā padme padme padma pratiṣṭhite padme narā mahā-maṇḍala miyohi sara sara kara kara kiri kiri kuru kuru mahā-bhaya samaṭi duna duna viduna viduna hiliṃ mahā-vidye śudhaya śudhaya sarva jñāna mava lambara niliṃ buddhāya buddhāya mahā-jñāna'
缽啰(二合)禰閉娑嚩(二合引)賀(引)
爾時觀自在菩薩。說此大悲大明陀羅尼已。一切大地六種震動。一切天宮龍宮。及一切藥叉健達嚩阿修羅迦樓羅緊那羅摩睺羅伽等。所居宮殿皆大震動。一切魔王得大驚怖心懷憂惱一切惡龍及諸鬼魅。迷悶倒地隱沒不現。一切地獄有情。承真言光破罪苦暗。即得解脫往生天上。以天優缽羅花俱勿那花白蓮華。曼陀羅花摩訶曼陀羅花。于其佛前持用供養。爾時世尊。發廣大微妙梵音如迦陵頻伽聲。贊觀自在菩薩。所說陀羅尼甚深不可思議。汝為一切眾生。復說畫像唸誦廣大利益曼拏羅儀軌。時觀自在菩薩即奉教敕而說儀軌。須得清凈童女。合於茸線復令持戒。結凈之人織成疋帛。長其四肘三肘二肘或至一肘。用香水浸上軸令展令結凈。持戒之人畫于㡧像。于㡧中間先畫觀自在菩薩坐蓮華座。天衣絡腋頭上戴冠。冠上有無量光佛。以諸莊嚴而嚴飾之。左手持蓮華。右手作施愿印。于觀自在左邊。畫吉祥菩薩手執白拂。右邊畫蓮華吉祥菩薩。手執蓮華。此二菩薩各坐蓮華座。于㡧上面。相對畫二天人手持花鬘。于㡧下面。畫其地天手執蓮華蓋。畫難陀跋難陀二大龍王。手捧觀自在蓮華座。于彼座下右邊畫持誦者。右膝著地手持蓮華。于㡧四邊空處。遍畫蓮華具種種顏色。復
【現代漢語翻譯】 現代漢語譯本：缽啰(二合)禰閉娑嚩(二合引)賀(引) ( मंत्र，咒語)
爾時觀自在菩薩（Avalokiteśvara，慈悲的菩薩）。說此大悲大明陀羅尼（Mahākaruṇā dhāraṇī，偉大的慈悲真言）已。一切大地六種震動。一切天宮龍宮。及一切藥叉（Yakṣa，夜叉，一種守護神）健達嚩（Gandharva，乾闥婆，天上的音樂家）阿修羅（Asura，阿修羅，半神）迦樓羅（Garuda，金翅鳥，一種神鳥）緊那羅（Kinnara，緊那羅，天上的樂神）摩睺羅伽（Mahoraga，摩睺羅伽，一種蛇神）等。所居宮殿皆大震動。一切魔王得大驚怖心懷憂惱一切惡龍及諸鬼魅。迷悶倒地隱沒不現。一切地獄有情。承真言光破罪苦暗。即得解脫往生天上。以天優缽羅花（Utpala，藍色蓮花）俱勿那花（Kumudā，白色睡蓮）白蓮華。曼陀羅花（Mandala，曼陀羅花）摩訶曼陀羅花（Mahamandala，大曼陀羅花）。于其佛前持用供養。爾時世尊。發廣大微妙梵音如迦陵頻伽聲（Kalaviṅka，迦陵頻伽，一種美妙的鳥）。贊觀自在菩薩。所說陀羅尼甚深不可思議。汝為一切眾生。復說畫像唸誦廣大利益曼拏羅儀軌（Mandala，壇城）。時觀自在菩薩即奉教敕而說儀軌。須得清凈童女。合於茸線復令持戒。結凈之人織成疋帛。長其四肘三肘二肘或至一肘。用香水浸上軸令展令結凈。持戒之人畫于㡧像。于㡧中間先畫觀自在菩薩坐蓮華座。天衣絡腋頭上戴冠。冠上有無量光佛（Amitābha，阿彌陀佛）。以諸莊嚴而嚴飾之。左手持蓮華。右手作施愿印。于觀自在左邊。畫吉祥菩薩（Śrīmahādevī，吉祥天女）手執白拂。右邊畫蓮華吉祥菩薩。手執蓮華。此二菩薩各坐蓮華座。于㡧上面。相對畫二天人手持花鬘。于㡧下面。畫其地天手執蓮華蓋。畫難陀（Nanda，歡喜龍王）跋難陀（Upananda，近喜龍王）二大龍王。手捧觀自在蓮華座。于彼座下右邊畫持誦者。右膝著地手持蓮華。于㡧四邊空處。遍畫蓮華具種種顏色。復
【English Translation】 English version: Oṃ Praṇidhānaye Svāhā (Mantra)
At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of compassion), having spoken this Great Compassion Great Bright Dhāraṇī (Mahākaruṇā dhāraṇī, the great compassion mantra), all the great earth shook in six ways. All the palaces of the heavens, the dragon palaces, and the palaces inhabited by all the Yakṣas (Yakṣa, a type of guardian spirit), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garuḍas (Garuda, mythical bird), Kinnaras (Kinnara, celestial musicians), and Mahoragas (Mahoraga, serpent deities), all greatly shook. All the demon kings were greatly terrified, their hearts filled with sorrow. All the evil dragons and various ghosts and spirits fainted, fell to the ground, and disappeared. All sentient beings in the hells, receiving the light of the true words, broke through the darkness of sinful suffering and were immediately liberated, reborn in the heavens. They used heavenly Utpala flowers (Utpala, blue lotus), Kumudā flowers (Kumudā, white water lily), white lotuses, Mandala flowers (Mandala, mandala flower), and Mahamandala flowers (Mahamandala, great mandala flower) to hold and offer before that Buddha. At that time, the World Honored One emitted a vast and subtle Brahma sound like the voice of a Kalaviṅka (Kalaviṅka, a beautiful bird). He praised Avalokiteśvara Bodhisattva, saying that the Dhāraṇī spoken was profound and inconceivable. For the sake of all sentient beings, you should further explain the painting, recitation, and greatly beneficial Mandala ritual (Mandala, sacred diagram). Then Avalokiteśvara Bodhisattva, receiving the command, spoke the ritual. It is necessary to obtain a pure virgin, combine her with soft thread, and again have her observe the precepts. A person who is pure and observes the precepts should weave a piece of silk, four cubits, three cubits, two cubits, or even one cubit in length. Use fragrant water to soak the upper shaft to stretch it and make it pure. A person who observes the precepts should paint the image on the silk. In the middle of the silk, first paint Avalokiteśvara Bodhisattva sitting on a lotus seat, with heavenly garments draped over the shoulders and a crown on the head. On the crown is Amitābha Buddha (Amitābha, the Buddha of Infinite Light). Adorn him with various ornaments. The left hand holds a lotus flower, and the right hand makes the wish-granting mudra. On the left side of Avalokiteśvara, paint Śrīmahādevī Bodhisattva (Śrīmahādevī, the goddess of fortune) holding a white whisk. On the right side, paint Lotus Auspicious Bodhisattva, holding a lotus flower. These two Bodhisattvas each sit on a lotus seat. On the upper part of the silk, paint two heavenly beings facing each other, holding flower garlands. On the lower part of the silk, paint the Earth Goddess holding a lotus canopy. Paint the two great dragon kings, Nanda (Nanda, joyful dragon king) and Upananda (Upananda, near joyful dragon king), holding up Avalokiteśvara's lotus seat. Below that seat, on the right side, paint the one who recites the mantra, with the right knee on the ground, holding a lotus flower. In the empty spaces on the four sides of the silk, paint lotuses of various colors. Further
于㡧下面。畫大海水及水族之類。優缽羅華俱勿那花白蓮華一一開敷。複用疋帛畫百葉蓮華。作於四色安置㡧前。于彼蓮華上獻五供養。複用米粉或白麵或香泥亦得。作一輪如大拇指量。又逐日獻蓮華八百。以白檀水揾過。複用白檀水作曼拏羅。用蓮華印誦前蓮華真言。獻華至一洛叉。時用白月八日或十五日。結凈齋戒作金蓮華。或銀蓮華八百。作八種廣大莊嚴。或為蓮華蓋蓮華幡等而為供養。復于㡧內小畫聖眾。用五種飲食作大供養。以一合殊妙蓮華獻于聖眾。然後作安像慶贊儀則。所有苾芻苾芻尼優婆塞優婆夷具信心者。以齋食供養如是修崇。所有自前破用他佛像前塔廟內常住財物。一切過罪悉皆除滅。業障清凈亦不墮惡趣後生佛剎。臨命終時坐見聖觀自在菩薩。于廣大蓮華莊嚴曼拏羅樓閣中。作安慰之言勿怖勿怖。當生勝處不受女身。是時觀自在菩薩說是語已。于大眾中有一菩薩。名師子意即從坐起。合掌向佛白世尊言。若梵壽王不知是佛頂上花鬘而忽戴之。經剎那間尚感頭痛得大苦惱等。若復有人知是佛像塔廟常住之物。將自使用之時得何果報。佛言師子意菩薩。善哉善哉能問斯事。若梵壽王心意清凈。信重三寶誤戴花鬘。而獲現報得其頭痛者。譬如潔凈白衣下一墨點。眾人見之其墨甚少。若未來世眾生破用
【現代漢語翻譯】 現代漢語譯本： 在幡的下面，畫上大海水以及各種水族生物。優缽羅華（青蓮花），俱勿那花（紅蓮花），白蓮花都一一盛開。再用一匹絲綢畫上百葉蓮花，用四種顏色繪製，安置在幡的前面。在那蓮花上供獻五種供養。再用米粉或者白麵，或者香泥也可以，做一個輪，大約大拇指的尺寸。並且每天供獻蓮花八百朵，用白檀水浸濕。再用白檀水製作曼拏羅（壇場），用蓮花印，誦唸之前的蓮花真言。獻花達到一百萬朵。在白月（農曆上半月）的初八或者十五，進行齋戒，製作金蓮花或者銀蓮花八百朵，製作八種廣大的莊嚴物。或者製作蓮花傘，蓮花幡等來進行供養。再在幡內稍微畫上聖眾，用五種飲食做大的供養。用一合殊妙的蓮花獻給聖眾。然後進行安像慶讚的儀軌。所有比丘（出家男眾），比丘尼（出家女眾），優婆塞（在家男眾），優婆夷（在家女眾），具有信心的人，用齋飯供養，這樣修行。所有之前破損、使用其他佛像前、塔廟內的常住財物，一切過錯罪業都能夠消除滅盡，業障清凈，也不會墮入惡趣，後世能夠往生佛剎。臨命終時，能夠坐著見到聖觀自在菩薩，在廣大的蓮花莊嚴的曼拏羅樓閣中，給予安慰說：『不要害怕，不要害怕。』應當往生殊勝之處，不會再受女身。這時，觀自在菩薩說完這些話后，在大眾中有一位菩薩，名叫師子意，就從座位上站起來，合掌向佛，稟告世尊說：『如果梵壽王不知道那是佛頂上的花鬘（花環），而忽然戴上它，在很短的時間內尚且感到頭痛，得到很大的苦惱等。如果又有人知道那是佛像、塔廟的常住之物，拿來自己使用的時候，會得到什麼樣的果報呢？』佛說：『師子意菩薩，很好，很好，能夠問這樣的事情。如果梵壽王心意清凈，信重三寶，誤戴花鬘，而獲得現世的果報，得到頭痛，這譬如潔凈的白衣服上落下一滴墨點，眾人看見它，那墨點雖然很少。如果未來世的眾生，破損、使用』 English version: Below the banner, draw the great ocean and various aquatic creatures. Utpala flowers (blue lotus), Kumud flowers (red lotus), and white lotus flowers are in full bloom. Then, use a piece of silk to paint a hundred-petal lotus flower, using four colors, and place it in front of the banner. Offer five kinds of offerings on that lotus flower. Then, use rice flour or white flour, or fragrant mud, to make a wheel, about the size of a thumb. And offer eight hundred lotus flowers every day, moistened with white sandalwood water. Then, use white sandalwood water to create a mandala (sacred enclosure), using a lotus seal, and recite the previous lotus mantra. Offer flowers up to one hundred thousand. On the eighth or fifteenth day of the white month (first half of the lunar month), observe purification and fasting, and make eight hundred golden lotus flowers or silver lotus flowers, making eight kinds of vast adornments. Or make lotus umbrellas, lotus banners, etc., to make offerings. Then, slightly draw the holy assembly inside the banner, and make great offerings with five kinds of food. Offer a samputa (a specific measure) of exquisite lotus flowers to the holy assembly. Then, perform the ritual of installing the image and celebrating praises. All bhikshus (ordained monks), bhikshunis (ordained nuns), upasakas (lay male devotees), upasikas (lay female devotees), who have faith, offer vegetarian meals and cultivate in this way. All previous damage, use of other Buddha images, permanent property in stupas and temples, all faults and sins can be eliminated, karmic obstacles are purified, and one will not fall into evil realms, and will be reborn in a Buddha land in the future. At the time of death, one will be able to sit and see the Holy Avalokiteshvara Bodhisattva, in the vast lotus-adorned mandala pavilion, giving comfort and saying: 'Do not be afraid, do not be afraid.' One should be reborn in a superior place and will not receive a female body again. At this time, after Avalokiteshvara Bodhisattva finished speaking these words, among the assembly, there was a Bodhisattva named Simhamati, who stood up from his seat, joined his palms towards the Buddha, and reported to the World Honored One: 'If King Brahmadatta did not know that it was a flower garland on the Buddha's head and suddenly wore it, he would still feel a headache and suffer great distress, etc. If someone knows that it is a permanent object of a Buddha image or stupa and takes it for his own use, what kind of karmic retribution will he receive?' The Buddha said: 'Simhamati Bodhisattva, good, good, you are able to ask such a question. If King Brahmadatta had a pure mind and respected the Three Jewels, and mistakenly wore the flower garland, and received the present retribution and got a headache, this is like a drop of ink falling on a clean white cloth, and everyone sees it, and the ink is very little. If sentient beings in the future damage and use'
【English Translation】 English version: Below the banner, draw the great ocean and various aquatic creatures. Utpala flowers (blue lotus), Kumud flowers (red lotus), and white lotus flowers are in full bloom. Then, use a piece of silk to paint a hundred-petal lotus flower, using four colors, and place it in front of the banner. Offer five kinds of offerings on that lotus flower. Then, use rice flour or white flour, or fragrant mud, to make a wheel, about the size of a thumb. And offer eight hundred lotus flowers every day, moistened with white sandalwood water. Then, use white sandalwood water to create a mandala (sacred enclosure), using a lotus seal, and recite the previous lotus mantra. Offer flowers up to one hundred thousand. On the eighth or fifteenth day of the white month (first half of the lunar month), observe purification and fasting, and make eight hundred golden lotus flowers or silver lotus flowers, making eight kinds of vast adornments. Or make lotus umbrellas, lotus banners, etc., to make offerings. Then, slightly draw the holy assembly inside the banner, and make great offerings with five kinds of food. Offer a samputa (a specific measure) of exquisite lotus flowers to the holy assembly. Then, perform the ritual of installing the image and celebrating praises. All bhikshus (ordained monks), bhikshunis (ordained nuns), upasakas (lay male devotees), upasikas (lay female devotees), who have faith, offer vegetarian meals and cultivate in this way. All previous damage, use of other Buddha images, permanent property in stupas and temples, all faults and sins can be eliminated, karmic obstacles are purified, and one will not fall into evil realms, and will be reborn in a Buddha land in the future. At the time of death, one will be able to sit and see the Holy Avalokiteshvara Bodhisattva, in the vast lotus-adorned mandala pavilion, giving comfort and saying: 'Do not be afraid, do not be afraid.' One should be reborn in a superior place and will not receive a female body again. At this time, after Avalokiteshvara Bodhisattva finished speaking these words, among the assembly, there was a Bodhisattva named Simhamati, who stood up from his seat, joined his palms towards the Buddha, and reported to the World Honored One: 'If King Brahmadatta did not know that it was a flower garland on the Buddha's head and suddenly wore it, he would still feel a headache and suffer great distress, etc. If someone knows that it is a permanent object of a Buddha image or stupa and takes it for his own use, what kind of karmic retribution will he receive?' The Buddha said: 'Simhamati Bodhisattva, good, good, you are able to ask such a question. If King Brahmadatta had a pure mind and respected the Three Jewels, and mistakenly wore the flower garland, and received the present retribution and got a headache, this is like a drop of ink falling on a clean white cloth, and everyone sees it, and the ink is very little. If sentient beings in the future damage and use'
常住三寶之物。譬如青衣擲于墨器之中。所獲重罪于諸餘法無能救濟。
複次師子意菩薩。若有信心施主。舍其財利造于寺舍塔廟。或功德佛像或供養三寶。若是國王大臣。于彼僧處侵奪財物為已使用。令彼苾芻受其貧苦。減于威勢退精進力。斷絕持誦有如是失。彼諸王臣得大罪苦如前無異。若有苾芻雖有信解辯才智慧。而樂親近國王重臣。廣求財利我慢貢高破犯戒律。我今於此復以譬喻而明斯事。師子意菩薩譬如有人。饑御飲食食有毒藥。其藥或一兩一分。乃至如芥子許。彼人食已決定命終。出家之人亦復如是。恃王威勢誑求財利。所得供養非正命食。此人決定當獲惡報。爾時師子意菩薩白世尊言。若有出家之人身披法衣。妄求財利我慢貢高。若王臣等敬重供養應無福利。佛言師子意菩薩莫作是說。譬如有人迷悶倒地。依人扶策即得身起。亦如大象陷彼泥中。而人不能起彼象身。須得別象扶翼而出。又如有人受灌頂王。或於后時失彼王位。凡常之人無能護衛。唯有力大臣威勢強勇能復王位。師子意菩薩我教法中亦復如是。若有依法者不依法者。俱是佛子皆成利益。若生輕毀何處得福。爾時一切大眾聞是語已。異口同音高聲唱言。世尊我等今者蒙佛度脫大得忻慶。令一切眾生得意願圓滿。
佛言若有人。
【現代漢語翻譯】 現代漢語譯本：常住三寶（佛、法、僧）的物品，好比一件乾淨的青色衣服掉進墨水裡，所造成的嚴重罪過，沒有任何其他方法可以救濟。
再者，師子意菩薩（菩薩名）。如果有虔誠的施主，捨棄自己的財物建造寺廟、佛塔，或者塑造功德佛像，或者供養三寶。如果國王、大臣，從那些僧人處侵奪財物為自己使用，使那些比丘（出家受具足戒的男子）遭受貧困，削減他們的威望，退失精進的力量，斷絕他們的持戒誦經，有這樣的過失，那麼這些國王大臣所得到的巨大罪苦和之前所說的一樣。如果有比丘，雖然有信心、理解力、辯才和智慧，卻喜歡親近國王重臣，廣泛地追求財利，我慢貢高，破犯戒律，我現在用一個比喻來說明這件事。師子意菩薩，譬如有人，飢餓時吃東西，食物里有毒藥，那毒藥或者有一兩、一分，乃至像芥菜籽那麼一點點，那人吃下去後必定會喪命。出家之人也是這樣，依仗國王的威勢，欺騙求取財利，所得到的供養不是正當的食物，這個人必定會得到惡報。當時，師子意菩薩對世尊說：『如果有出家之人，身披法衣，虛妄地追求財利，我慢貢高，如果國王大臣敬重供養他們，應該沒有什麼福利吧？』佛說：『師子意菩薩，不要這樣說。譬如有人昏迷倒地，依靠別人扶持，就能站起來。又像大象陷在泥里，人不能扶起那頭大象，需要另外一頭大象扶助才能出來。又如有人接受灌頂成為國王，或者在後來失去王位，普通人沒有能力保護他，只有有力量的大臣，威勢強盛勇猛，才能恢復他的王位。』師子意菩薩，我的教法中也是這樣，無論依法的比丘還是不依法的比丘，都是佛的弟子，都能成就利益。如果產生輕視譭謗，從哪裡得到福報呢？』當時，所有大眾聽到這些話后，異口同聲地高聲說道：『世尊，我們現在蒙佛救度，得到很大的歡喜慶幸，使一切眾生都能夠心滿意足。』
佛說：『如果有人……』
【English Translation】 English version: Property belonging to the eternally abiding Three Jewels (Buddha, Dharma, Sangha) is like a piece of clean blue cloth thrown into an inkpot. The grave offense incurred thereby cannot be remedied by any other means.
Furthermore, Sīha-mati Bodhisattva (name of a Bodhisattva), if faithful donors relinquish their wealth to build monasteries, stupas, or create meritorious Buddha images, or make offerings to the Three Jewels, and if kings or ministers usurp property from those Sanghas for their own use, causing those bhikshus (ordained monks) to suffer poverty, diminishing their prestige, weakening their vigor, and cutting off their recitation of scriptures, with such losses, then those kings and ministers will incur great suffering and offenses, just as described before. If there are bhikshus who, although possessing faith, understanding, eloquence, and wisdom, delight in associating with kings and important ministers, extensively seeking wealth and profit, being arrogant and haughty, and violating the precepts, I will now use a metaphor to explain this matter. Sīha-mati Bodhisattva, it is like a person who, when hungry, eats food containing poison. The poison may be one or two liangs, one fen, or even as little as a mustard seed. After that person eats it, they will certainly die. Monastics are also like this, relying on the power of kings to deceitfully seek wealth and profit. The offerings they receive are not earned through proper livelihood. Such a person will certainly receive evil retribution. At that time, Sīha-mati Bodhisattva said to the World-Honored One, 'If there are monastics who wear the Dharma robes, falsely seeking wealth and profit, being arrogant and haughty, and if kings and ministers respectfully make offerings to them, should there be no benefit?' The Buddha said, 'Sīha-mati Bodhisattva, do not say that. It is like a person who faints and falls to the ground, and by relying on someone's support, they can stand up. It is also like an elephant trapped in the mud, which people cannot lift up, but needs another elephant to help it out. It is also like a person who receives abhiseka (royal consecration) to become a king, or who later loses their throne. Ordinary people have no ability to protect them, only powerful ministers, with strong and courageous authority, can restore their throne.' Sīha-mati Bodhisattva, it is also like this in my teachings. Whether the bhikshus follow the Dharma or do not follow the Dharma, they are all disciples of the Buddha and can achieve benefit. If one generates contempt and slander, where can one obtain blessings?' At that time, all the assembly, upon hearing these words, exclaimed in unison, 'World-Honored One, we are now liberated by the Buddha and have obtained great joy and rejoicing, enabling all beings to have their wishes fulfilled.'
The Buddha said, 'If there is someone...'
於此陀羅尼正法。若自書若使人書。受持讀誦恭敬供養。所獲福德殊勝最上。若復有人如是。見彼觀自在菩薩摩訶薩所傳。第二法輪大力陀羅尼正法之名。是人以為建法幢吹法螺深種善根。爾時梵壽王及一切大眾。發凈信心即從座起。合掌向佛而發誓言。愿我等今後。永不侵受佛寺塔廟聖眾常住之物及一花一果。復於四大城門造四大寺。皆以七寶莊嚴愿佛證知。佛言如是如是宜作勝利。遠離嫉妒得正寂滅。時梵壽王作是愿已。繞佛三匝與其眷屬還歸本處。復為百千眾生說此正法。廣行佈施作大佛寺。時王妹酥缽哩野優婆夷。于王后宮為諸婇女五十萬人。廣說妙法發誠實愿。作是愿已是諸宮女。皆轉女身而成男子。彼一切人見是事已皆大驚怪。于陀羅尼法信受依行。高聲唱言唯佛唯法唯僧。最上福田是真歸仗。若有供養受持此陀羅尼者。是人種佛善根得福最上。佛說此經已。諸菩薩摩訶薩及天人阿修羅乾闥婆人非人等。皆大歡喜信受而去。
廣大蓮華莊嚴曼拏羅滅一切罪陀羅尼經
【現代漢語翻譯】 現代漢語譯本 關於這陀羅尼正法，如果自己書寫或者請人書寫，受持讀誦，恭敬供養，所獲得的福德非常殊勝。如果又有人這樣做了，見到了觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，意為觀世音大菩薩）所傳的第二法輪大力陀羅尼正法的名號，這個人就等於建立了法幢，吹響了法螺，深深地種下了善根。 當時，梵壽王（Brahma壽王）以及一切大眾，發起了清凈的信心，立即從座位上站起來，合掌向佛發誓說：『愿我們今後，永遠不侵佔佛寺、塔廟、聖眾常住的物品，哪怕是一朵花、一個果實。』並且在四大城門建造四大寺廟，都用七寶來莊嚴，愿佛陀能夠證明。 佛說：『是的，是的，應該這樣做才能獲得勝利，遠離嫉妒，得到真正的寂滅。』當時，梵壽王發了這個愿之後，繞佛三圈，和他的眷屬回到了原來的地方，又為成百上千的眾生宣說這個正法，廣泛地行佈施，建造大型的佛寺。 當時，王的妹妹酥缽哩野優婆夷（Suprīya Upasika），在王后的後宮為眾多的婇女（宮女）五十萬人，廣泛地宣說妙法，發出了誠實的願望。發了這個愿之後，這些宮女都轉女身變成了男子。他們所有的人見到這件事後都非常驚怪，對於陀羅尼法信受奉行，高聲唱言：『唯有佛、唯有法、唯有僧，是最上的福田，是真正的歸宿和依靠。』如果有人供養受持這個陀羅尼，這個人就種下了佛的善根，得到的福德最為殊勝。 佛說完這部經后，諸菩薩摩訶薩（Bodhisattvas Mahāsattvas）以及天人、阿修羅（Asura，意為非天）、乾闥婆（Gandharva，意為香音神）、人、非人等等，都非常歡喜，信受奉行而去。 《廣大蓮華莊嚴曼拏羅滅一切罪陀羅尼經》
【English Translation】 English version Regarding this Dhāraṇī (陀羅尼) Righteous Dharma, if one personally writes it or commissions others to write it, upholds, recites, reveres, and makes offerings to it, the merit and virtue obtained will be supremely excellent. Furthermore, if someone sees the name of the Second Dharma Wheel Great Power Dhāraṇī Righteous Dharma transmitted by Avalokiteśvara Bodhisattva Mahāsattva (觀自在菩薩摩訶薩, meaning Guanshiyin Great Bodhisattva), that person is considered to have erected a Dharma banner, blown a Dharma conch, and deeply planted roots of goodness. At that time, King Brahma壽 (梵壽王) and all the assembly generated pure faith and immediately rose from their seats, joined their palms, and made a vow to the Buddha, saying, 'May we, from now on, never encroach upon the properties of Buddhist temples, pagodas, or the permanent possessions of the Sangha (聖眾), not even a single flower or fruit.' Furthermore, they vowed to build four great temples at the four great city gates, all adorned with the seven treasures, and wished for the Buddha to bear witness. The Buddha said, 'So it is, so it is. It is appropriate to act in this way to attain victory, stay away from jealousy, and achieve true quiescence.' At that time, after King Brahma壽 made this vow, he circumambulated the Buddha three times and returned to his original place with his retinue. He also expounded this Righteous Dharma to hundreds of thousands of beings, extensively practiced giving, and built large Buddhist temples. At that time, the king's sister, Suprīya Upasika (酥缽哩野優婆夷), in the queen's palace, extensively expounded the wonderful Dharma to fifty thousand palace women and made sincere vows. After making these vows, all these palace women transformed from female bodies into male bodies. When all those people saw this, they were greatly astonished and faithfully practiced the Dhāraṇī Dharma, loudly proclaiming, 'Only the Buddha, only the Dharma, only the Sangha are the supreme fields of merit, the true refuge and reliance.' If anyone makes offerings to and upholds this Dhāraṇī, that person will plant the roots of goodness of the Buddha and obtain the most supreme merit. After the Buddha finished speaking this sutra, all the Bodhisattvas Mahāsattvas (菩薩摩訶薩), as well as gods, humans, Asuras (阿修羅, meaning non-gods), Gandharvas (乾闥婆, meaning celestial musicians), humans, non-humans, and others, were all greatly delighted, accepted it with faith, and departed. The Dhāraṇī Sutra on the Vast Lotus Flower Adornment Mandala for Eradicating All Sins