T21n1331_佛說灌頂經
大正藏第 21 冊 No. 1331 佛說灌頂經
No. 1331
佛說灌頂七萬二千神王護比丘咒經卷第一
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時世尊游于羅閱祇梵志丘聚。從是北上錍提山中天帝石室。爾時無數比丘。各各馳走匆匆不安。如捕魚師佈網捕魚魚都馳散。世尊遙見無數比丘各各馳散擾擾不安。佛知而故問諸比丘言。何故繞轉如是不樂若魚畏網。比丘對曰我為魔所嬈在所不安。晝則遇諸賊盜毒蛇蚖蝮。及諸龍象熊羆所嬈。不得定意求四道果。見惱如是當奈之何。
佛告比丘勿生憂惱。當爲汝說灌頂章句百二十神王導從前後。為汝作護辟除邪惡。諸嬈害者不令得便。在所至到營衛佐人。獲善吉利萬邪皆伏。諸比丘喜聞佛所說。心開意解前禮佛足。長跪叉手白佛言世尊。惟愿演說灌頂章句。擁護我等及未來世諸比丘輩。令得安隱。使入定行。
佛告諸比丘。我今為汝一一分明。說灌頂章句百七十二大鬼神王名字。如是諦聽憶念慎莫忘之也。諸比丘言諾受教。叉手靜聽佛言。
神名道軻彌伽羅移嘻隸
神名嘻隸殷錍阿羅錍
神名摩比丘披賴兜呵賴沙
神名翅拘梨因提隸比丘披
神名漚羅須彌者羅阿羅因
神名
{ "translations": [ "現代漢語譯本", "《佛說灌頂經》卷第一", "", "東晉天竺三藏帛尸梨蜜多羅譯", "", "我聽到的是這樣的：一時，世尊在羅閱祇（Rāmagṛha，王舍城）的婆羅門聚集地游化。從那裡向北，來到錍提山（Bhitti Mountain）中的天帝石室。當時，無數比丘（bhikṣu，佛教出家男眾）各自奔走，匆匆忙忙，心神不安，就像捕魚的人撒網捕魚，魚都四處逃散一樣。世尊遠遠地看見無數比丘各自奔走，擾擾攘攘，心神不安。佛知道情況，故意問諸位比丘說：『你們為何這樣繞來繞去，如此不快樂，好像魚兒害怕漁網一樣？』比丘們回答說：『我們被魔所困擾，無論在哪裡都感到不安。白天遇到各種賊人、盜匪、毒蛇、蚖蛇、蝮蛇，以及各種龍、象、熊、羆的侵擾，無法安定心神，求證四道果（sotāpanna, sakadāgāmin, anāgāmin, arahat）。見到這些困擾，我們該怎麼辦呢？』", "", "佛告訴比丘們：『不要憂愁煩惱。我將為你們宣說灌頂章句，有一百二十位神王在前後引導護衛，為你們作保護，辟除邪惡。讓那些侵擾你們的人無法得逞。無論你們去到哪裡，都有護衛幫助你們，獲得吉祥順利，各種邪惡都會降伏。』諸位比丘聽了佛所說，心懷喜悅，心開意解，上前禮拜佛足，長跪合掌，對佛說：『世尊，惟愿您能演說灌頂章句，擁護我們以及未來世的諸位比丘，使我們能夠得到安穩，進入禪定修行。』", "", "佛告訴諸位比丘：『我現在為你們一一分明地宣說灌頂章句，以及一百七十二位大鬼神王的名字。你們要仔細聽，憶念在心，切莫忘記。』諸位比丘回答說：『遵命受教。』合掌安靜地聽佛宣說。", "", "神名道軻彌伽羅移嘻隸", "", "神名嘻隸殷錍阿羅錍", "", "神名摩比丘披賴兜呵賴沙", "", "神名翅拘梨因提隸比丘披", "", "神名漚羅須彌者羅阿羅因" "", "神名" ], "english_translations": [ "English version", "The Buddha Speaks the灌頂(Guanding, Consecration) Sutra", "", "No. 1331", "", "The Buddha Speaks the Sutra of the Consecration Spell for Seventy-Two Thousand Spirit Kings Protecting Bhikshus, Volume 1", "", "Translated by Tripiṭaka帛尸梨蜜多羅(Bósīlìmìduōluó) of Eastern Jin from India", "", "Thus have I heard. At one time, the World Honored One was wandering in the Brahmin settlements of羅閱祇(Rāmagṛha). From there, he went north to the stone chamber of the Heavenly Emperor in錍提山(Bhitti Mountain). At that time, countless bhikshus (bhikṣu, Buddhist monks) were running around anxiously and restlessly, like fishermen casting nets and the fish scattering in all directions. The World Honored One saw from afar the countless bhikshus running around, agitated and restless. Knowing the situation, the Buddha deliberately asked the bhikshus, 'Why are you circling around like this, so unhappy, as if fish are afraid of the net?' The bhikshus replied, 'We are being harassed by demons and feel uneasy wherever we are. During the day, we encounter various thieves, robbers, poisonous snakes, vipers, and various dragons, elephants, bears, and brown bears that harass us. We cannot calm our minds and seek the four fruits of the path (sotāpanna, sakadāgāmin, anāgāmin, arahat). Seeing such troubles, what should we do?'", "", "The Buddha told the bhikshus, 'Do not worry or be distressed. I will speak the verses of consecration for you, with one hundred and twenty spirit kings guiding and protecting you, dispelling evil. Those who harass you will not be able to take advantage. Wherever you go, there will be protectors to assist you, bringing good fortune and subduing all evils.' The bhikshus were delighted to hear what the Buddha said, their hearts opened and their minds understood. They stepped forward, prostrated at the Buddha's feet, knelt with their palms together, and said to the Buddha, 'World Honored One, we wish that you would expound the verses of consecration, protecting us and the bhikshus of future generations, so that we may be able to attain peace and enter into meditative practice.'", "", "The Buddha told the bhikshus, 'Now I will clearly explain to you one by one the verses of consecration and the names of one hundred and seventy-two great ghost and spirit kings. Listen carefully, remember them in your minds, and do not forget them.' The bhikshus replied, 'We respectfully receive your teachings.' They joined their palms together and listened quietly as the Buddha spoke.", "", "The name of the spirit is道軻彌伽羅移嘻隸(Dàokē Míjiāluó Yíxīlì)", "", "The name of the spirit is嘻隸殷錍阿羅錍(Xīlì Yīnpī Āluópī)", "", "The name of the spirit is摩比丘披賴兜呵賴沙(Móbǐqiū Pīlàidōu Héláishā)", "", "The name of the spirit is翅拘梨因提隸比丘披(Chìjūlí Yīntílì Bǐqiūpī)", "", "The name of the spirit is漚羅須彌者羅阿羅因(Ōuluó Xūmízhěluó Āluóyīn)", "", "The name of the spirit is" ] }
阿羅耶阿耆破者
神名耶勿遮坻錍移阿錍
神名漚那是陀漚彌提屠
佛告諸比丘此十八神王。護諸比丘及未來世諸比丘等。及護僧伽藍。佛見錍提山中諸比丘輩匆匆不安。晝則為盜賊惡人所惱。夜則為鬼神所困。及諸龍象熊羆虎狼之所驚怖。又為蠱毒所中。佛於是廣為諸比丘輩。說是無上灌頂章句諸大鬼神名號。令諸比丘常獲安隱吉祥之福無諸禍害。
神名阇梨摩訶阇梨
神名阇羅尼優佉目佉
神名沙波提阿知和知
神名那知鳩那知波那提
神名提我沙羅波提
神名阿那波提波那提
佛告比丘。此十二神王護諸比丘等。陀鬼神若人非人不敢嬈近。毒藥不中不為水火焚漂。縣官盜賊不令得便。怨家債主不能剝奪。神王眷屬七百徒黨常為作護辟除兇惡萬事吉祥。
神名加和尼摩訶加和尼
神名阿佉尼佉尼阿佉那
神名阿佉尼阿比羅慢多羅
神名波陀尼波提梨伽
佛告比丘此十神王。護今現在及未來世諸比丘輩。不令五溫疫毒之所侵害。若為虐鬼所持。呼十神王名號之時虐鬼退散。自護汝身亦當為他說使獲吉祥之福。
神名摩呵留邏迦梨區和
神名金洹陀越阿耨三菩
神名迦梨三耶摩訶阿輸
神名
【現代漢語翻譯】 現代漢語譯本 阿羅耶阿耆破者
神名耶勿遮坻錍移阿錍
神名漚那是陀漚彌提屠
佛告訴各位比丘，這十八位神王，護衛各位比丘以及未來世的各位比丘等，並且守護僧伽藍（僧眾居住的園林）。佛看到錍提山中的各位比丘匆匆忙忙，心神不安。白天被盜賊惡人所侵擾，夜晚被鬼神所困擾，以及被各種龍、象、熊、羆、虎、狼所驚嚇。又被蠱毒所傷。佛於是廣泛地為各位比丘宣說這無上的灌頂章句以及各位大鬼神的名號，讓各位比丘常常獲得安穩吉祥的福報，沒有各種禍害。
神名阇梨摩訶阇梨
神名阇羅尼優佉目佉
神名沙波提阿知和知
神名那知鳩那知波那提
神名提我沙羅波提
神名阿那波提波那提
佛告訴比丘，這十二位神王護衛各位比丘等，讓鬼神若人非人不敢侵擾靠近。毒藥不會生效，不會被水火焚燒漂流。官府盜賊不能得逞。怨家債主不能剝奪。神王的眷屬七百徒黨常常為你們作守護，辟除兇惡，萬事吉祥。
神名加和尼摩訶加和尼
神名阿佉尼佉尼阿佉那
神名阿佉尼阿比羅慢多羅
神名波陀尼波提梨伽
佛告訴比丘，這十位神王，護衛現在以及未來世的各位比丘。不讓五種瘟疫毒害所侵害。如果被惡鬼所纏，呼喚十位神王名號之時，惡鬼就會退散。自己守護自身，也應當為他人宣說，使獲得吉祥的福報。
神名摩呵留邏迦梨區和
神名金洹陀越阿耨三菩
神名迦梨三耶摩訶阿輸
神名
【English Translation】 English version Aroye Aqi Po Zhe
Divine name: Ye Wu Zhe Chi Pi Yi A Pi
Divine name: Ou Na Shi Tuo Ou Mi Ti Tu
The Buddha told the Bhikkhus (monks): These eighteen divine kings protect all Bhikkhus and future Bhikkhus, and also protect the Sangharama (monastery). The Buddha saw the Bhikkhus in Pi Ti Mountain were hurried and uneasy. During the day, they were disturbed by thieves and evil people; at night, they were troubled by ghosts and spirits, and frightened by various dragons, elephants, bears, brown bears, tigers, and wolves. They were also harmed by poisonous insects. Therefore, the Buddha widely proclaimed to the Bhikkhus these supreme abhiseka (consecration) verses and the names of the great ghosts and spirits, so that the Bhikkhus could always obtain the blessings of peace and auspiciousness, without any disasters.
Divine name: She Li Mo He She Li
Divine name: She Luo Ni You Qie Mu Qie
Divine name: Sha Bo Ti A Zhi He Zhi
Divine name: Na Zhi Jiu Na Zhi Bo Na Ti
Divine name: Ti Wo Sha Luo Bo Ti
Divine name: A Na Bo Ti Bo Na Ti
The Buddha told the Bhikkhus: These twelve divine kings protect all Bhikkhus, so that ghosts, spirits, humans, and non-humans dare not disturb or approach them. Poisons will not take effect, and they will not be burned or drifted away by water and fire. Government officials and thieves cannot succeed. Enemies and creditors cannot plunder. The divine kings' family of seven hundred followers will always protect you, ward off evil, and bring auspiciousness to all things.
Divine name: Jia He Ni Mo He Jia He Ni
Divine name: A Qie Ni Qie Ni A Qie Na
Divine name: A Qie Ni A Bi Luo Man Tuo Luo
Divine name: Bo Tuo Ni Bo Ti Li Qie
The Buddha told the Bhikkhus: These ten divine kings protect all Bhikkhus in the present and future. They will not be harmed by the five kinds of epidemic poisons. If possessed by evil ghosts, when calling the names of the ten divine kings, the evil ghosts will retreat and disperse. Protect yourselves and also speak of them to others, so as to obtain the blessings of auspiciousness.
Divine name: Mo He Liu Luo Jia Li Qu He
Divine name: Jin Huan Tuo Yue A Nou San Pu
Divine name: Jia Li San Ye Mo He A Shu
Divine name:
拔陀沙羅曼陀羅阿
神名迦柰國舍呵呵羅羅
神名沙沙陀陀摩摩迦迦
神名拔陀沙羅曼陀羅羅
神名和和伊伊耶耶呵呵
佛告比丘此十六神王。與其眷屬萬五千鬼神擁護今現在及未來世諸比丘等。昔伊洹比丘為八十一億魔所嬈。誦此十六神王名字。諸魔眷屬顛倒墮落。匍匐離散。形體變化莫知藏匿。告諸比丘若有危厄恐怖之日。呼此神名即獲吉祥。諸神祐助辟除兇惡。
神名阿波竭證證竭無多薩
神名嘻遲比遲沾波沾
神名波迦羅喉掕無因輸無
神名脂輸無因臺羅宋和羅
神名琛林羅波耶越羅羅
神名檀特羅沙羅佉羊馱
佛告比丘此十六神王。與其眷屬五千之眾。各以已之威神。為諸比丘辟除鬼神兇惡之變。昔我子羅云樹下禪思。為鬼神所嬈。驚起明日來到我所。我即語言當爲汝說辟鬼神咒。即為說此十六神王。佛語羅云若四輩弟子。為鬼神所嬈者。當爲說此十六神王灌頂章句。令離諸橫獲吉祥之福。
神名阿羅域金毗羅羅
神名般耆遮和耆羅洹
神名摩尼缽羅沙呵呵波
神名曇無和羅揵陀尸吁
神名拘摩和羅修摩揵陀
神名取披鞬陀叱阇叱者
佛告比丘此十二大神諸鬼中之雄。與其眷屬三
【現代漢語翻譯】 現代漢語譯本 拔陀沙羅曼陀羅阿
神名迦柰國舍呵呵羅羅
神名沙沙陀陀摩摩迦迦
神名拔陀沙羅曼陀羅羅
神名和和伊伊耶耶呵呵
佛陀告訴比丘們，這十六位神王，以及他們的眷屬一萬五千鬼神，會擁護現在和未來世的所有比丘們。過去，伊洹比丘曾被八十一億魔所擾亂，他誦唸這十六神王的名字，所有的魔的眷屬都顛倒墮落，匍匐逃離，形體變化，無法知曉藏身之處。佛陀告訴比丘們，如果遇到危難或恐怖的日子，呼喚這些神的名字，就能獲得吉祥。諸神會保佑幫助，驅除兇惡。
神名阿波竭證證竭無多薩
神名嘻遲比遲沾波沾
神名波迦羅喉掕無因輸無
神名脂輸無因臺羅宋和羅
神名琛林羅波耶越羅羅
神名檀特羅沙羅佉羊馱
佛陀告訴比丘們，這十六位神王，以及他們的眷屬五千之眾，各自以自己的威神之力，為各位比丘驅除鬼神帶來的兇惡變故。過去，我的兒子羅云在樹下禪思時，被鬼神所擾亂，驚醒后第二天來到我這裡。我便說，我將為你宣說辟除鬼神的咒語。於是我為他說了這十六神王的名字。佛陀告訴羅云，如果四輩弟子被鬼神所擾亂，應當為他們宣說這十六神王的灌頂章句，使他們遠離各種橫禍，獲得吉祥的福報。
神名阿羅域金毗羅羅
神名般耆遮和耆羅洹
神名摩尼缽羅沙呵呵波
神名曇無和羅揵陀尸吁
神名拘摩和羅修摩揵陀
神名取披鞬陀叱阇叱者
佛陀告訴比丘們，這十二位大神是鬼中的雄杰，以及他們的眷屬三
【English Translation】 English version 跋陀沙羅曼陀羅阿 (Batuo Shaluo Mantuo Luo A)
神名迦柰國舍呵呵羅羅 (Shen Ming Jia Nai Guo She He He Luo Luo)
神名沙沙陀陀摩摩迦迦 (Shen Ming Sha Sha Tuo Tuo Mo Mo Jia Jia)
神名跋陀沙羅曼陀羅羅 (Shen Ming Batuo Shaluo Mantuo Luo Luo)
神名和和伊伊耶耶呵呵 (Shen Ming He He Yi Yi Ye Ye He He)
The Buddha told the Bhikkhus, 'These sixteen divine kings, along with their retinue of fifteen thousand ghosts and spirits, will protect all Bhikkhus in the present and future. In the past, the Bhikkhu Yihuan was disturbed by eighty-one billion demons. He recited the names of these sixteen divine kings, and all the demons and their retinues were overturned and fell, crawling away in disarray, their forms changing so that they could not be recognized or hidden. The Buddha told the Bhikkhus, 'If you encounter days of danger or terror, invoke the names of these deities, and you will obtain auspiciousness. The deities will bless and assist you, warding off evil.'
神名阿波竭證證竭無多薩 (Shen Ming Abojiezheng Zhengjie Wu Duosa)
神名嘻遲比遲沾波沾 (Shen Ming Xichi Bichi Zhanbo Zhan)
神名波迦羅喉掕無因輸無 (Shen Ming Pojialuo Houleng Wu Yinshu Wu)
神名脂輸無因臺羅宋和羅 (Shen Ming Zhishu Wu Yin Tailuo Song Heluo)
神名琛林羅波耶越羅羅 (Shen Ming Chenlin Luoboye Yueluo Luo)
神名檀特羅沙羅佉羊馱 (Shen Ming Tanteluo Shaluo Qieyangtuo)
The Buddha told the Bhikkhus, 'These sixteen divine kings, along with their retinue of five thousand, each use their divine power to ward off the evil transformations caused by ghosts and spirits for all Bhikkhus. In the past, my son Luoyun was meditating under a tree when he was disturbed by ghosts and spirits. Startled, he came to me the next day. I said, 'I will speak a mantra to repel ghosts and spirits for you.' Then I spoke the names of these sixteen divine kings for him. The Buddha told Luoyun, 'If the four classes of disciples are disturbed by ghosts and spirits, you should speak the verses of empowerment of these sixteen divine kings for them, so that they may be free from all misfortunes and obtain auspicious blessings.'
神名阿羅域金毗羅羅 (Shen Ming Aluoyu Jinpiluo Luo)
神名般耆遮和耆羅洹 (Shen Ming Banqizhe Heqiluo Huan)
神名摩尼缽羅沙呵呵波 (Shen Ming Monibaluosha Hehebo)
神名曇無和羅揵陀尸吁 (Shen Ming Tanwu Heluo Qiantuoshi Xu)
神名拘摩和羅修摩揵陀 (Shen Ming Jumo Heluo Xiumo Qiantuo)
神名取披鞬陀叱阇叱者 (Shen Ming Qupijiantuo Chizhachizhe)
The Buddha told the Bhikkhus, 'These twelve great deities are the heroes among ghosts, along with their retinue of three
萬五千。俱諸天斗時遏伏羅剎。昔不知法以血為食。常啖人民小兒之屬。我為說法今皆得道作大誓願。若佛滅后五濁亂時。護諸弟子比丘僧眾。令獲吉祥之福德也。
神名阇離摩呵阇離
神名阇羅尼郁企目企
神名三波提摩訶三波提
神名頞提拔提鳩坻鐵離
神名莎羅波提安那波提
神名半那波提阇那波提
神名迦前尼摩訶迦前尼
神名波沙檀尼耶醯迦彌
佛告比丘此十九神王。他方國土世界號華積。佛號最上天王如來至真等正覺。遣二菩薩。一號無量光明二曰大光明。遣二菩薩獻此十九神王神咒作是言。娑婆世界一切人民。行善者少為惡者多。是故獻此十九神王以佐世尊。令諸眾生調伏信解。今我為汝等輩。說彼佛所獻神咒十九王。此諸鬼神三萬六千以為眷屬。當爲汝等設諸擁護。度厄難苦令獲吉祥普入法門。
神名迦多梨離摩蘭泥
神名迦梨羅牟提歐梨
神名酸梨枝賁䟞梨移
神名摩梨枝阿迦絺移
神名𡲎提移阿那耨羅企
神名富吒羅子鳩羅羅子
神名那迦離子不吒羅子
神名鳩蘭子陀羅子
神名不吒吒羅子鳩羅子
神名多迦利離摩摩蘭泥
神名鳩蘭[單*丹]吒羅鳩梨提
【現代漢語翻譯】 現代漢語譯本 一萬五千（15,000）。他們與諸天戰鬥時，能夠制伏羅剎（Rakshasa，一種惡鬼）。過去他們不懂佛法，以血為食，經常吞食人民和小孩。我為他們說法，現在他們都已得道，併發下大誓願：在佛陀滅度后，五濁惡世混亂之時，護持諸位弟子比丘僧眾，使他們獲得吉祥的福德。
神名：阇離摩呵阇離
神名：阇羅尼郁企目企
神名：三波提摩訶三波提
神名：頞提拔提鳩坻鐵離
神名：莎羅波提安那波提
神名：半那波提阇那波提
神名：迦前尼摩訶迦前尼
神名：波沙檀尼耶醯迦彌
佛陀告訴比丘們：這十九位神王，來自他方國土世界，名為華積。那裡的佛陀，名為最上天王如來至真等正覺（the Ultimately Supreme Heavenly King Tathagata, Arhat, Samyak-sambuddha）。他派遣兩位菩薩，一位名為無量光明（Immeasurable Light），另一位名為大光明（Great Light）。派遣這兩位菩薩，獻上這十九位神王的神咒，並說道：『娑婆世界（Saha World）的一切人民，行善的人少，作惡的人多。因此，獻上這十九位神王，來輔助世尊（World Honored One），使眾生能夠被調伏，生起信心和理解。』現在我為你們這些人，宣說那位佛陀所獻上的十九神王的神咒。這些鬼神有三萬六千（36,000）眷屬，將為你們設定各種擁護，度過厄難痛苦，使你們獲得吉祥，普遍進入佛法之門。
神名：迦多梨離摩蘭泥
神名：迦梨羅牟提歐梨
神名：酸梨枝賁䟞梨移
神名：摩梨枝阿迦絺移
神名：𡲎提移阿那耨羅企
神名：富吒羅子鳩羅羅子
神名：那迦離子不吒羅子
神名：鳩蘭子陀羅子
神名：不吒吒羅子鳩羅子
神名：多迦利離摩摩蘭泥
神名：鳩蘭[單*丹]吒羅鳩梨提
【English Translation】 English version Fifteen thousand (15,000). When fighting with the devas (devas, gods), they subdue the Rakshasas (Rakshasa, a type of demon). In the past, they did not know the Dharma and fed on blood, often devouring people and children. I have preached the Dharma for them, and now they have all attained enlightenment and made great vows: after the Buddha's Parinirvana, in the chaotic time of the five turbidities, to protect the disciples, Bhikshus (Bhikshu, monks), and Sangha (Sangha, monastic community), so that they may obtain auspicious blessings.
Divine Name: Jheli Maha Jheli
Divine Name: Jhelani Ukimuki
Divine Name: Samboti Maha Samboti
Divine Name: Ati Bati Kutiti Li
Divine Name: Saloboti Anaboti
Divine Name: Bannaboti Jhanaboti
Divine Name: Kajeni Maha Kajeni
Divine Name: Boshatanni Yehegami
The Buddha told the Bhikshus (Bhikshu, monks): These nineteen divine kings come from another land, a world called Huaji. The Buddha there is called the Ultimately Supreme Heavenly King Tathagata, Arhat, Samyak-sambuddha. He sent two Bodhisattvas (Bodhisattva, beings on the path to Buddhahood), one named Immeasurable Light and the other named Great Light. He sent these two Bodhisattvas to offer the divine mantras of these nineteen divine kings, saying: 'In the Saha World (Saha World), few people do good, and many do evil. Therefore, I offer these nineteen divine kings to assist the World Honored One (World Honored One), so that all beings may be tamed and develop faith and understanding.' Now I will speak to you about the divine mantras of the nineteen divine kings offered by that Buddha. These ghosts and spirits have 36,000 (36,000) attendants, and they will set up various protections for you, help you overcome calamities and suffering, so that you may obtain auspiciousness and universally enter the gate of Dharma.
Divine Name: Katili Li Molanni
Divine Name: Kalila Muti Ouli
Divine Name: Suanli Ji Benbuli Yi
Divine Name: Moli Ji Aji Zhiyi
Divine Name: Ti Yi Ananouloqi
Divine Name: Fuzhazi Jiuluozi
Divine Name: Najializi Buzhazi
Divine Name: Jiulanzi Tuoluozi
Divine Name: Buzhachaziluozi Jiulozi
Divine Name: Duojiali Li Momolanni
Divine Name: Jiulan[Dan*Dan]zhala Jiuliti
神名迦私羅牟尼提歐梨
神名迦蘭因梨提遮披𥪫
佛告比丘此二十七神王。昔化提比丘治護屋室。壁間有黑蛇來嚙化提。化提即悶絕躄地。阿難即往至佛所啟問此事。佛即答阿難。汝語化提。我當爲其說辟蛇毒二十七神王護化提身。語化提言汝當慈心哀天下萬蟲。誦我此言汝毒當歇。阿難即以神水濆灑化提。化提醒悟。阿難即語化提言。佛已為汝說二十七神王辟蛇毒法。汝但慈心於天下人非人毒自當滅。阿難即為化提。說佛所說二十七王神咒法咒。化提即愈。阿難語諸比丘。若有安居住止之處。應說此言。蛇毒七歲不復嚙人。三七遍誦此神名即獲吉祥。
神名安陀尼沙多摩尼
神名阇摩尼摩訶尼羅
神名摸呵尼烏羅剎
神名摸羅陀提遮波頭摩逸
佛告比丘此十二神王。佛昔為迦奈比丘說此神名。有惡兇人常剝奪比丘衣裳。比丘往到佛所啟白是事。佛語比丘汝若在山間樹下冢墓之間。行十二頭陀時。有諸兇人來嬈汝者。汝當說此十二神王名號。兇惡之人自然退散。複道而去不能為害。可得修禪求四道果。獲吉祥之福無眾患難。
神名頞吱敷頞吒般吱敷
神名般吱敷劬離敷波羅那
神名拘離比敷波羅比敷
神名沙臘波提敷波羅那
神名檀陀
【現代漢語翻譯】 現代漢語譯本： 神名迦私羅牟尼提歐梨
神名迦蘭因梨提遮披𥪫
佛告訴比丘們，這二十七位神王，過去化提（化提：人名）比丘在修繕房屋時，墻壁間有一條黑蛇來咬化提。化提立刻昏迷倒地。阿難（阿難：佛陀的十大弟子之一）立刻去到佛陀那裡稟告此事。佛陀回答阿難：『你告訴化提，我將為他說辟除蛇毒的二十七位神王，護佑化提的身體。』告訴化提說：『你應當以慈悲心對待天下所有的蟲類，誦唸我的這些話，你的毒就會消退。』阿難就用神水灑在化提身上，化提醒悟過來。阿難告訴化提說：『佛陀已經為你說了二十七位神王辟除蛇毒的方法，你只要以慈悲心對待天下人與非人，毒自然會消滅。』阿難就為化提說了佛陀所說的二十七王神咒法咒，化提立刻痊癒。阿難告訴各位比丘，如果有人安居止住的地方，應當說這些話，蛇毒七年之內不會再咬人。三七（二十一）遍誦唸這些神名，就能獲得吉祥。
神名安陀尼沙多摩尼
神名阇摩尼摩訶尼羅
神名摸呵尼烏羅剎
神名摸羅陀提遮波頭摩逸
佛告訴比丘們，這十二位神王，佛陀過去為迦奈（迦奈：人名）比丘說這些神名。有兇惡之人經常剝奪比丘的衣裳。比丘去到佛陀那裡稟告此事。佛陀告訴比丘：『你如果在山間、樹下、墳墓之間，行十二頭陀（十二頭陀：佛教的苦行方式）時，有兇惡之人來侵擾你，你應當說這十二位神王的名號，兇惡之人自然會退散，然後離開，不能加害於你。』這樣就可以修禪，求得四道果（四道果：佛教的修行果位），獲得吉祥的福報，沒有各種患難。
神名頞吱敷頞吒般吱敷
神名般吱敷劬離敷波羅那
神名拘離比敷波羅比敷
神名沙臘波提敷波羅那
神名檀陀
【English Translation】 English version: The name of the deity is Kasira Muniti Ouli.
The name of the deity is Kalan Yinli Tizhe Pi.
The Buddha told the Bhikkhus (Bhikkhus: Buddhist monks), 'These twenty-seven divine kings, in the past, when Bhikkhu Huati (Huati: a personal name) was repairing his house, a black snake came from the wall and bit Huati. Huati immediately fainted and collapsed. Ananda (Ananda: one of the ten great disciples of the Buddha) immediately went to the Buddha and reported this matter. The Buddha replied to Ananda, 'Tell Huati that I will speak of the twenty-seven divine kings who ward off snake venom to protect Huati's body.' Tell Huati, 'You should have a compassionate heart towards all the insects in the world, and recite these words of mine, and your venom will subside.' Ananda then sprinkled divine water on Huati, and Huati woke up. Ananda told Huati, 'The Buddha has already spoken for you the method of the twenty-seven divine kings to ward off snake venom. As long as you have a compassionate heart towards all beings, human and non-human, the venom will naturally disappear.' Ananda then spoke to Huati the mantra of the twenty-seven divine kings that the Buddha had spoken, and Huati was immediately healed. Ananda told the Bhikkhus, 'If there is a place where one dwells, one should say these words, and snake venom will not bite people again for seven years. Reciting these divine names three times seven (twenty-one) times will bring good fortune.'
The name of the deity is Antuo Ni Sha Duo Mani.
The name of the deity is She Mani Mohe Nilo.
The name of the deity is Mohe Ni Wuluosha.
The name of the deity is Moluo Tuo Ti Zhe Bo Tou Mo Yi.
The Buddha told the Bhikkhus, 'These twelve divine kings, the Buddha in the past spoke these divine names for Bhikkhu Kanai (Kanai: a personal name). There were evil and fierce people who often stripped the Bhikkhus of their robes. The Bhikkhu went to the Buddha and reported this matter. The Buddha told the Bhikkhu, 'If you are in the mountains, under trees, or among tombs, practicing the twelve Dhuta (twelve Dhuta: ascetic practices in Buddhism), and there are fierce people who come to harass you, you should say the names of these twelve divine kings, and the fierce people will naturally disperse and leave, unable to harm you.' In this way, you can cultivate meditation, seek the four stages of enlightenment (four stages of enlightenment: the stages of spiritual attainment in Buddhism), obtain the blessings of good fortune, and be free from all kinds of suffering.
The name of the deity is E Zhi Fu E Zha Ban Zhi Fu.
The name of the deity is Ban Zhi Fu Qu Li Fu Bolo Na.
The name of the deity is Ju Li Bi Fu Bolo Bi Fu.
The name of the deity is Sha La Bo Ti Fu Bolo Na.
The name of the deity is Tan Tuo.
醯羅波羅那
神名須摩提陀薩提那墮
佛告諸比丘此十二神王。昔有比丘名般若提婆。誦習經法中諸寒冷。遂為蟲所囓齒。我為是比丘及未來世諸弟子等說是章句。若有比丘及諸四輩。為蟲所囓齒者。以凈水一器含水一口。牙臨其上七遍誦此十二神王。便吐口中所含水。如是法用四十九遍。蟲便破散隨水流迸無不除愈。得吉祥之福。
神名伊離敷伊臘毗敷
神名烏呵尼模呵瀨漏瀨漏
神名道加舍梨耶那
神名冀梨陀僧坡牟阿那
佛告比丘。昔有求那陀比丘患眼風痛。又患濕蟲癢痛難忍。往到我所具以啟問。我即為其說此神咒六王為護。若有末世諸比丘輩及清信士女。為蟲所唼眼者。汝當爲說此六神章句。無不得愈吉祥之福。
佛告四眾諸比丘等。昔有比丘名曰善可。住在山間。樹下禪思。日時欲至便著衣持缽。入城聚落分衛乞食。時有惡魔與八萬四千小鬼神以為眷屬。與善可相逢。魔作是念此善可沙門。以得羅漢既能自度。當復教導一切餘人使入應真。生嫉妒心作是念已。便敕諸小魔輩使來。從善可口中直入腹者。嬈亂善可使意顛倒不得正念。然善可已得羅漢。心中自然廓爾開解即得憶念。時佛昔為諸比丘輩。說百七十二神王灌頂章句。憶念此已即便彈指。一心而
【現代漢語翻譯】 現代漢語譯本 醯羅波羅那 (神名) 神名須摩提陀薩提那墮 佛告訴各位比丘，過去有一位比丘名叫般若提婆，誦習經法時，因為寒冷，就被蟲子咬了牙齒。我爲了這位比丘以及未來世的弟子們，說了這些章句。如果有比丘以及其他四眾弟子，被蟲子咬了牙齒，就用一個乾淨的器皿裝滿水，含一口水在嘴裡，牙齒對著被咬的地方，七遍誦唸這十二神王的名字，然後吐出口中的水。像這樣使用這個方法四十九遍，蟲子就會破散，隨著水流沖走，沒有不痊癒的，可以得到吉祥的福報。 神名伊離敷伊臘毗敷 神名烏呵尼模呵瀨漏瀨漏 神名道加舍梨耶那 神名冀梨陀僧坡牟阿那 佛告訴比丘，過去有位求那陀比丘患了眼風痛，又患了濕蟲引起的瘙癢疼痛，難以忍受。他來到我這裡，詳細地告訴我情況。我就為他說了這六位神王的咒語來保護他。如果有末世的比丘以及清信士女，被蟲子咬了眼睛，你們應當為他們說這六位神明的章句，沒有不能痊癒的，可以得到吉祥的福報。 佛告訴四眾弟子各位比丘，過去有一位比丘名叫善可，住在山間，在樹下禪思。到了吃飯的時間，就穿上衣服，拿著缽，進入城裡的村落去乞食。當時有個惡魔，帶著八萬四千個小鬼神作為眷屬，與善可相遇。惡魔心想：『這位善可沙門，已經證得了阿羅漢果位，既能自己得度，又將教導其他所有人進入阿羅漢的境界。』於是心生嫉妒，這樣想完，就命令那些小鬼們，從善可的口中直接進入他的腹中，擾亂善可的心意，使他顛倒錯亂，不能保持正念。然而善可已經證得了阿羅漢果位，心中自然廓然開朗，立刻回憶起來，過去佛曾經為各位比丘說過一百七十二位神王的灌頂章句。回憶起這些之後，就彈指，一心...
【English Translation】 English version 醯羅波羅那 (Xi Luó Bō Luó Nuó) (Name of a deity) 神名須摩提陀薩提那墮 (Shén míng Xū Mó Tí Tuó Sà Tí Nuó Duò) The Buddha told the Bhikkhus, 'In the past, there was a Bhikkhu named Prajñādeva (Bān Ruò Tí Pó). While reciting scriptures, he suffered from the cold and was bitten on the teeth by insects. For this Bhikkhu and future disciples, I speak these verses. If any Bhikkhu or other members of the fourfold assembly are bitten on the teeth by insects, they should fill a clean vessel with water, hold a mouthful of water, and, with their teeth facing the affected area, recite the names of these twelve divine kings seven times. Then, they should spit out the water. By using this method forty-nine times, the insects will be broken apart and washed away with the water, ensuring complete healing and the attainment of auspicious blessings.' 神名伊離敷伊臘毗敷 (Shén míng Yī Lí Fū Yī Là Pí Fū) 神名烏呵尼模呵瀨漏瀨漏 (Shén míng Wū Hē Ní Mó Hē Lài Lòu Lài Lòu) 神名道加舍梨耶那 (Shén míng Dào Jiā Shě Lí Yé Nuó) 神名冀梨陀僧坡牟阿那 (Shén míng Jì Lí Tuó Sēng Pō Móu Ā Nuó) The Buddha told the Bhikkhus, 'In the past, there was a Bhikkhu named Guṇadhara (Qiú Nuó Tuó) who suffered from eye wind pain and unbearable itching caused by damp insects. He came to me and told me the details. I then spoke the mantra of these six divine kings to protect him. If any Bhikkhus or faithful laymen and laywomen in the future are bitten on the eyes by insects, you should recite these verses of the six deities for them. There will be no one who is not healed, and they will attain auspicious blessings.' The Buddha told the fourfold assembly of Bhikkhus, 'In the past, there was a Bhikkhu named Sudatta (Shàn Kě) who lived in the mountains, meditating under a tree. When it was time for a meal, he would put on his robes, carry his bowl, and enter the towns and villages to beg for food. At that time, a demon, with eighty-four thousand small ghosts and spirits as his retinue, encountered Sudatta. The demon thought, 'This Śramaṇa (Shā Mén) Sudatta has already attained Arhatship (Ā Luó Hàn guǒ wèi), and not only can he liberate himself, but he will also teach all others to enter the state of Arhat.' Filled with jealousy, he commanded the small ghosts to enter Sudatta's stomach directly through his mouth, disturbing his mind, causing him to become confused and unable to maintain right mindfulness. However, Sudatta had already attained Arhatship, and his mind naturally became clear and open, and he immediately remembered that in the past, the Buddha had spoken the empowerment verses of one hundred and seventy-two divine kings for the Bhikkhus. Remembering this, he snapped his fingers, and with a focused mind...'
誦舉聲唱詠。惡魔眷屬退散馳走。部伍營從莫知藏處。
佛語比丘我今為汝及未來世諸比丘等。廣演灌頂百七十二神王名。此諸神王將從七萬二千鬼神以為眷屬。各以已之威力共護汝等。使諸小魔不得汝便。在所至到無所掛礙。辟除惡毒蛇蚖蝮等。諸獸象龍熊羆之屬。自然消滅無敢當者。若有鬼神往來不去者。四天諸王當遣使者。持金剛之杵破頭作七分。佛告比丘此大章句至真至妙。三世諸佛盡說是大章句。我亦復開此寶函出是章句。若有比丘帶持之者。所到遊行善神祐助。辟除萬惡魔不敢當。設有惡意自然滅亡。此大神典帶持之者。如王佩劍謀賊不敢當。此大神典亦復如是。若帶持者外諸惡魔。及身中五陰之魔莫不為伏。佛說此語竟。阿難在右邊。即便正衣服頭面禮足胡跪。白佛言世尊。如來為諸比丘。說七萬二千神灌頂章句。于未來世法欲滅時。此大章句設有受者云何授與。佛語阿難此大神典至尊至重。諸佛如來不妄宣說度與人也。若有持戒不犯禁者。護念十方諸眾生者。開大乘意度苦人者。近善知識聞而信受不誹謗者。如是之人專心求者應當授與。阿難又復叉手白佛言。云何授與。佛言若有受此護身神典者。先當禮敬十方佛。次禮經寶次禮聖僧。次禮度經之師。皆當專心一意。偏露右肩長跪合掌。師當右
【現代漢語翻譯】 現代漢語譯本：誦唸、舉唱聲音洪亮，惡魔及其眷屬便會退散逃離，他們的隊伍和隨從都不知道躲藏在哪裡。
佛陀對比丘說：『我現在爲了你們以及未來世的各位比丘，廣泛宣講灌頂一百七十二位神王的名號。這些神王率領七萬二千鬼神作為眷屬，各自以自己的威力共同護衛你們，使各種小魔無法得逞。無論到達何處，都不會有任何阻礙，能夠驅除惡毒的蛇、蚖、蝮等，以及各種野獸，如象、龍、熊、羆等，自然消滅，沒有誰敢抵擋。如果有鬼神往來不去，四天王（四大天王，佛教的護法神）應當派遣使者，用金剛杵擊碎他們的頭顱，使之裂為七份。』
佛陀告訴比丘：『這偉大的章句至真至妙，過去、現在、未來三世諸佛都宣說了這偉大的章句。我也開啟這寶函，取出這章句。如果有比丘佩戴此章句，所到之處都會得到善神的佑助，驅除各種邪惡，邪魔不敢抵擋。即使有惡意，也會自然滅亡。這大神典，佩戴之人，如同國王佩戴寶劍，圖謀不軌的賊人不敢靠近。這大神典也是如此，如果佩戴它，外來的各種惡魔以及自身五陰（色、受、想、行、識五種構成要素）之魔都會被降伏。』
佛陀說完這些話后，阿難（釋迦牟尼佛的十大弟子之一，以記憶力超群著稱）在右邊，立即整理衣物，頭面禮拜佛足，胡跪（右膝著地）合掌，對佛說：『世尊，如來為各位比丘宣說七萬二千神灌頂章句，在未來世，佛法將要滅亡時，這偉大的章句如果有人想要接受，應該如何授予呢？』
佛陀告訴阿難：『這大神典至尊至重，諸佛如來不會輕易宣說並傳授給他人。如果有人持戒不犯戒律，護念十方一切眾生，發廣大菩提心，救度受苦之人，親近善知識，聽聞后信受而不誹謗，這樣的人專心求取，才應當授予。』
阿難又合掌問佛：『應該如何授予呢？』佛說：『如果有人要接受這護身神典，首先應當禮敬十方諸佛，其次禮敬經寶，再次禮敬聖僧，再次禮敬傳授經文的老師，都應當專心一意，袒露右肩，長跪合掌，老師應當在右
【English Translation】 English version: Reciting and chanting loudly, the demons and their retinues will scatter and flee, their troops and followers not knowing where to hide.
The Buddha said to the Bhikshus (Buddhist monks): 'I will now, for you and for all Bhikshus of future generations, extensively proclaim the names of the one hundred and seventy-two Divine Kings of Empowerment. These Divine Kings lead seventy-two thousand ghosts and spirits as their retinues, each using their own power to jointly protect you, so that various minor demons cannot succeed. Wherever you go, there will be no obstacles, and you will be able to dispel poisonous snakes, vipers, and so on, as well as various beasts such as elephants, dragons, bears, and brown bears, which will naturally disappear, and no one will dare to resist.' If there are ghosts and spirits who come and go and do not leave, the Four Heavenly Kings (Cāturmahārājakāyikas, the four guardian deities in Buddhism) should send messengers to smash their heads with vajra (a diamond or thunderbolt club) pestles, splitting them into seven pieces.'
The Buddha told the Bhikshus: 'This great dharani (a type of mantra) is supremely true and wonderful. The Buddhas of the past, present, and future have all proclaimed this great dharani. I also open this treasure box and take out this dharani. If there are Bhikshus who carry this dharani, they will be blessed by the good deities wherever they go, dispelling all kinds of evil, and the demons will not dare to resist. Even if there is malice, it will naturally perish. This great divine scripture, for those who carry it, is like a king wearing a sword, and treacherous thieves dare not approach. This great divine scripture is also like this. If you carry it, all external demons and the demons of the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) within the body will be subdued.'
After the Buddha finished speaking, Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) on the right side, immediately arranged his clothes, prostrated his head and face at the Buddha's feet, knelt on his right knee, and said to the Buddha: 'World Honored One, the Tathagata (another name for the Buddha) has proclaimed the dharani of empowerment of the seventy-two thousand deities for the Bhikshus. In the future, when the Dharma (the teachings of the Buddha) is about to perish, if someone wants to receive this great dharani, how should it be conferred?'
The Buddha told Ānanda: 'This great divine scripture is supremely honored and important. The Buddhas and Tathagatas do not lightly proclaim and transmit it to others. If someone upholds the precepts and does not violate the rules, protects and cherishes all sentient beings in the ten directions, develops great Bodhicitta (the mind of enlightenment), saves those who are suffering, draws near to good teachers, and believes and accepts what they hear without slandering, then such a person should be conferred with it if they sincerely seek it.'
Ānanda again clasped his hands and asked the Buddha: 'How should it be conferred?' The Buddha said: 'If someone wants to receive this protective divine scripture, they should first pay homage to all the Buddhas in the ten directions, then pay homage to the treasure of the scriptures, then pay homage to the Sangha (the Buddhist monastic community), and then pay homage to the teacher who transmits the scriptures. All should be single-minded, expose the right shoulder, kneel on the right knee, clasp the hands, and the teacher should be on the right'
手持文。弟子以右手受之。師以左手持法水灌弟子頂上。阿難以是因緣故名灌頂章句。所以然者如王太子紹王位時。法應以水灌其頂上。然後統領治國之事我法亦爾。佛語阿難若有比丘樂受是典。應懸五色幡蓋長四十九尺。散五方之華各隨方之色。燒栴檀香安息婆膠等。齋戒一心不食五辛。不得飲酒及啖臭肉。醍醐酪蘇雜膩諸物悉不得食。先當洗浴身體著鮮潔之衣。于高山上以香汁塗地。縱廣七尺名之為壇。當從此上度是灌頂十二部微妙經典。當受之日思念十方諸佛菩薩應真聖僧。歸誠作禮及度經師。莫念東西南北之事。譬如禪思比丘無他想念。惟守一法然後見真。若有比丘受章句經如是不亂。七萬二千鬼神導從前後。為身作護為神作護。亦能為他人作護。辟除邪惡萬毒不行。
佛告阿難我說是時。羅閱祇國城西數里有大金山。其中多諸比丘輩修四道果。聞說是灌頂章句。皆齊整衣服來到我所。頭面禮足卻坐一面聽說經法。是時眾中有一少年比丘。已得羅漢名曰真實。從坐而起前禮佛足。長跪合掌白佛言。天尊演說無上真妙之法。灌頂章句十二部妙典。我當於佛滅度之後。廣宣流佈此深妙典。若有國土遭疾厄者。縣官所呼召萬疾流行。我當於中誦讀此經。百毒萬惡莫不消散。說此語已便諷誦宣傳。說是十二部妙
【現代漢語翻譯】 現代漢語譯本：手持經文。弟子用右手接過經文。師父用左手持法水灌注在弟子的頭頂上。阿難，因為這個因緣，所以叫做灌頂章句（通過灌頂儀式傳授的經文）。之所以這樣，就像國王的太子繼承王位時，按照慣例應該用水灌在他的頭頂上，然後才能統領治理國家大事，我的佛法也是這樣。佛告訴阿難，如果有比丘（出家男子）喜歡接受這部經典，應該懸掛五色幡蓋，長度為四十九尺。散佈五方的鮮花，顏色各隨方位而定。焚燒栴檀香、安息香、婆膠等香料。齋戒身心，一心一意，不吃五辛（大蒜、蔥、韭菜、薤、興渠）。不得飲酒以及吃腥臭的肉。醍醐、乳酪、酥油等油膩的食物都不得食用。首先應當洗浴身體，穿上乾淨的衣服。在高山上用香汁塗地，縱橫七尺，稱之為壇。應當從這上面傳授這部灌頂十二部微妙經典。在接受經文的當天，思念十方諸佛、菩薩、應真（阿羅漢）聖僧。虔誠地作禮，以及對傳授經文的師父表示敬意。不要想東西南北的事情。譬如禪思的比丘，沒有其他的想法，只守住一種法門，然後才能見到真理。如果有比丘接受章句經，像這樣不散亂，七萬二千鬼神會在前後引導護衛，為自身作保護，為神識作保護，也能為他人作保護。辟除邪惡，各種毒害都不能侵犯。
佛告訴阿難，我說這些話的時候，羅閱祇國（Rāmagrāma，古印度地名）城西幾里外有一座大金山。其中有很多比丘在修習四道果（證得四種果位的修行者）。聽到我說這部灌頂章句，都整理好衣服來到我這裡。頭面頂禮我的雙足，退到一旁坐下聽我說經。這時，大眾中有一位年輕的比丘，已經證得阿羅漢果位，名叫真實。從座位上站起來，上前禮拜佛足。長跪合掌對佛說，天尊您演說無上真正微妙的佛法，灌頂章句十二部妙典。我應當在佛陀滅度之後，廣泛宣揚流佈這部深奧微妙的經典。如果有國土遭遇疾病災厄，官府所管轄的地方百姓被各種疾病侵擾。我應當在其中誦讀這部經，各種毒害邪惡都會消散。說完這些話，就開始諷誦宣傳。宣說這十二部妙典
【English Translation】 English version: Hold the scripture in hand. The disciple receives it with the right hand. The master holds the Dharma water with the left hand and pours it on the disciple's head. Ānanda, it is because of this cause and condition that it is called the 'Crowning Chapter' (scripture transmitted through the Abhiṣeka ritual). The reason for this is like when the crown prince inherits the throne, it is customary to pour water on his head, and then he can lead and govern the affairs of the country. My Dharma is also like this. The Buddha told Ānanda, if there is a Bhikṣu (ordained male) who likes to receive this scripture, he should hang five-colored banners and canopies, forty-nine feet in length. Scatter flowers of the five directions, each with the color corresponding to its direction. Burn incense such as sandalwood, benzoin, and bdellium. Observe precepts and purify the mind, wholeheartedly, and do not eat the five pungent spices (garlic, onions, leeks, shallots, asafoetida). Do not drink alcohol or eat foul-smelling meat. Ghee, cheese, butter, and other greasy things should not be eaten. First, one should bathe the body and wear clean clothes. On a high mountain, smear the ground with fragrant juice, seven feet in length and width, called an altar. From here, one should transmit this 'Crowning' of the twelve parts of subtle and wonderful scriptures. On the day of receiving the scripture, contemplate the Buddhas, Bodhisattvas, Arhats (worthy ones), and holy Sangha of the ten directions. Sincerely pay homage and show respect to the master who transmits the scripture. Do not think about the affairs of the east, west, south, and north. Like a Bhikṣu in meditation, without other thoughts, only guarding one Dharma, and then one can see the truth. If a Bhikṣu receives the chapter and verse scripture without being distracted like this, seventy-two thousand ghosts and spirits will guide and protect him from front and back, protect his body, protect his spirit, and also protect others. Ward off evil, and all kinds of poisons will not work.
The Buddha told Ānanda, when I said these words, there was a large golden mountain a few miles west of the city of Rāmagrāma (ancient Indian place name). Among them, there were many Bhikṣus practicing the four paths and fruits (practitioners who have attained the four stages of enlightenment). Hearing me speak of this 'Crowning Chapter', they all tidied up their clothes and came to me. They bowed their heads and feet in reverence, retreated to one side, and sat down to listen to me speak the Dharma. At this time, among the assembly, there was a young Bhikṣu who had already attained the Arhatship, named Truthful. He rose from his seat, stepped forward, bowed at the Buddha's feet. Kneeling with palms together, he said to the Buddha, 'Venerable One, you expound the unsurpassed, true, and wonderful Dharma, the 'Crowning Chapter', the twelve parts of wonderful scriptures. I shall, after the Buddha's Parinirvana (death), widely propagate and spread this profound and wonderful scripture. If a country encounters disease and calamity, and the officials are calling for help because of the spread of various diseases, I shall recite this scripture in their midst, and all kinds of poisons and evils will be dispelled.' After saying these words, he began to chant and propagate. Speaking of these twelve wonderful scriptures
典。如是展轉授與諸比丘輩各令宣傳。在所國土盡得此典。是比丘臨終之時。餘三七二十一日在心自念言。如來所說十二部灌頂章句微密妙典。於後如來滅度三百歲中。而此經典當隱沒不現。何以故佛始滅度。行善者多為惡者少。到于末世九百歲中。魔道興盛諸外道輩。采佛妙經以為已有。訓道萬姓令其受持。而復盟誓變秘經法。當受之日皆用珍寶。種種雜彩以為重信。然後授與。當爾歲時國國相伐。民多荒亂飲食勇貴。多諸盜賊橫死者半。又諸惡王斷滅三寶使法言不通。破塔滅僧三寶漸末。中國之王雖有信心。不能究竟多所禁制。心不專一迷惑于異道。爾時當有比丘出現於世名曰普濟。在諸名山石室之中禪思專心。如是展轉遇好巖室。見有寶函開而看之。見此經目以紫金書。刻鏤栴檀簡上。此比丘見已一心合掌。頭面作禮誦持修行。如是妙典佛法既滅。出千歲時災變如是。諸佛菩薩應真聖僧。天龍八部一切鬼神。見此災怪愍念眾生。于末世中受諸苦惱。使是比丘出現於世。救度危厄苦患眾生。不為九橫之所得便。以此經典使諸四輩。比丘比丘尼清信士清信女。讀誦宣傳教授後世一切善男子善女人等輩。使其獲得吉祥之福。
佛告阿難吾去世后法言薄淡。雖復慇勤不計勞苦。為諸一切四輩弟子。演說微妙無上聖
【現代漢語翻譯】 現代漢語譯本：經典。這樣輾轉相授給各位比丘，讓他們各自宣傳。在所在的國土都能得到這部經典。這位比丘臨終的時候，在最後的二十一天里，心中自己念道：如來說的十二部灌頂章句，是微妙的經典。在如來滅度后三百年中，這部經典將會隱沒不出現。為什麼呢？因為佛剛滅度時，行善的人多，作惡的人少。到了末世九百年中，魔道興盛，各種外道之輩，盜用佛的妙經，當作自己的東西。教導百姓，讓他們受持，而且還盟誓，把經法變得隱秘。在傳授的時候，都用珍寶、各種雜彩作為重信，然後才傳授。在那個時候，國家之間互相攻伐，百姓大多荒亂，飲食昂貴，盜賊很多，橫死的人佔一半。又有各種惡王斷滅三寶，使佛法之言不能流通，破壞佛塔，滅絕僧人，三寶逐漸衰落。中國的國王雖然有信心，但不能堅持到底，多有禁制，心不專一，迷惑于異道。那時當有比丘出現在世上，名叫普濟（Pu Ji），在各名山石室之中禪思專心。這樣輾轉遇到好的巖室，見到有寶函，打開一看，見到這部經書，用紫金書寫，刻在栴檀木簡上。這位比丘見到后，一心合掌，頭面作禮，誦持修行。這樣的妙典，在佛法將要滅絕，過了一千年的時候，災變就是這樣。諸佛菩薩、應真聖僧、天龍八部、一切鬼神，見到這種災怪，憐憫眾生，在末世中遭受各種苦惱，使這位比丘出現在世上，救度危難困苦的眾生，不被九橫所困擾。用這部經典使各位四輩弟子——比丘、比丘尼、清信士、清信女，讀誦宣傳，教授後世一切善男子善女人等，使他們獲得吉祥的福報。
佛告訴阿難（Ananda）：我去世后，佛法之言淺薄平淡。雖然再三慇勤，不計勞苦，為各位四輩弟子，演說微妙無上的聖。
【English Translation】 English version: The Sutra. Thus, it should be passed on to all the Bhikkhus, each to propagate it. In whatever country they are, they should all obtain this Sutra. When this Bhikkhu is about to die, in the last twenty-one days, he should contemplate in his mind: 'The twelve-part initiation verses spoken by the Tathagata (如來, one of the titles of a Buddha, meaning 'one who has thus come' or 'one who has thus gone'), are subtle and wonderful Sutras. Three hundred years after the Tathagata's Parinirvana (滅度, the death of a Buddha), this Sutra will be hidden and will not appear. Why? Because when the Buddha first entered Parinirvana, there were many who did good and few who did evil. But in the degenerate age of nine hundred years, the path of Mara (魔, demon) will flourish, and various heretics will steal the Buddha's wonderful Sutras and claim them as their own. They will teach the people and make them uphold these Sutras, and they will also make vows to keep the Sutras secret. When they transmit the Sutras, they will use treasures and various colorful silks as heavy pledges before transmitting them. At that time, countries will attack each other, the people will be in chaos, food and drink will be expensive, there will be many thieves, and half the people will die violent deaths. Furthermore, evil kings will cut off the Three Jewels (三寶, Buddha, Dharma, Sangha), causing the words of the Dharma not to be communicated, destroying pagodas, exterminating monks, and the Three Jewels will gradually decline. The kings of China, although they have faith, will not be able to persevere to the end, and will be subject to many restrictions. Their minds will not be focused, and they will be deluded by heterodox paths. At that time, there will be a Bhikkhu who appears in the world named Pu Ji (普濟, Universal Salvation), who will meditate single-mindedly in the stone chambers of famous mountains. Thus, he will encounter a good rock chamber and find a treasure box. When he opens it, he will see this Sutra, written in purple gold, engraved on sandalwood tablets. When this Bhikkhu sees it, he will single-mindedly join his palms, bow his head to the ground, recite and practice it. Such a wonderful Sutra, when the Buddha's Dharma is about to be extinguished, after a thousand years, the calamities will be like this. All the Buddhas, Bodhisattvas (菩薩, enlightened beings), Arhats (應真, worthy ones), holy Sangha (僧, monastic community), the Eight Classes of Gods and Dragons (天龍八部, deities and demigods in Buddhist cosmology), and all ghosts and spirits, seeing these calamities, will have compassion for sentient beings, who will suffer various afflictions in the degenerate age. They will cause this Bhikkhu to appear in the world to save sentient beings from danger and suffering, so that they will not be troubled by the Nine Untimely Deaths. Use this Sutra to cause all four classes of disciples—Bhikkhus, Bhikkhunis (比丘尼, female monks), Upasakas (清信士, male lay devotees), and Upasikas (清信女, female lay devotees)—to read, recite, propagate, and teach future generations of all good men and good women, so that they may obtain auspicious blessings.
The Buddha told Ananda (阿難, Buddha's primary disciple): After my Parinirvana, the words of the Dharma will be thin and weak. Although I have been diligent and have not spared any effort, I have expounded the subtle and unsurpassed sacred.
王過去未來現在十方無量諸佛說灌頂大章句經十二部妙典諸佛如來秘密之藏。我既以演。欲令此經流傳世間。使未聞者悉得知見。諸有疑惑未解法者。心開意釋獲大利安。複次阿難我說此經。初始滅度百歲之中。時多諸比丘讀誦通利。宣傳之者亦甚眾多。到二百歲四輩弟子多得道者。於此經法都無複用至三百歲。是故隱沒不現世間。故言為善者多不大為惡。此玄妙神典釋梵四王護世善神山川龍王攝持經文十二部咒灌頂章句。七寶之函盛持神文。內著巖石室窟之中。未來末世當有比丘學頭陀者。遊行山間覓好禪室。遇得此經開而看之。禮敬合掌頂受。宣傳遠近各使聞知。此大章句經文既出少有受者。多行誹謗不肯信受。
佛告阿難。末世之中雖有清信士清信女。於我法中奉受三歸及五戒法。不解苦空四大非我。恒著我想顛倒分別起諸邪見。到疾厄之日為橫所惱。便向諸異道邪見師所。召諸邪妖魍魎鬼神。殺眾生命欲求長生。愚癡之人信邪倒見。為邪師所誤死入地獄備受諸痛。哀哉可傷甚可憐愍。是故吾今為其演說灌頂章句十二部要藏。拔除邪惡令得長生。佛復告阿難。我有廣大之言深妙之語。淺近之化教未及者。末世之中諸比丘輩。聞有國土城邑聚落異封之處。有諸餘比丘師師相承受此經典。未聞未見諸比丘輩。
【現代漢語翻譯】 現代漢語譯本： 過去、未來、現在十方無量諸佛所說的《灌頂大章句經》十二部妙典，是諸佛如來的秘密寶藏。我已經宣講完畢，希望這部經能在世間流傳，使未曾聽聞的人都能得知見解。對於那些有疑惑、不理解佛法的人，能開啟心智，解除疑惑，獲得巨大的利益和安樂。此外，阿難，我說這部經，最初在我滅度后的一百年內，很多比丘都能讀誦通利，宣傳這部經的人也非常多。到二百年時，四輩弟子中有很多得道的人，對於這部經法都不再需要使用。到三百年時，這部經因此隱沒，不再顯現在世間。所以說，行善的人多，但大行善的人少。這部玄妙的神典，有釋梵四王、護世善神、山川龍王攝持經文十二部咒、灌頂章句，用七寶的盒子盛放神文，放置在巖石室窟之中。未來末世，當有修習頭陀行的比丘，在山間尋找好的禪室，遇到這部經，打開閱讀，禮敬合掌，頂戴受持，宣傳到遠近各地，使大家都知道。這部《大章句經》經文即使出現，也很少有人接受，多數人進行誹謗，不肯信受。
佛告訴阿難：『末世之中，即使有清信士、清信女，在我佛法中奉受三歸依和五戒法，但不理解苦、空，認為四大是我，總是執著于『我』的觀念，顛倒分別，產生各種邪見。到了生病災厄的時候，被意外的災禍所困擾，就去向各種異道邪見之師求助，召來各種邪妖、魍魎鬼神，殺害眾生的生命，想要尋求長生。愚癡的人相信邪惡的顛倒見解，被邪師所迷惑，死後墮入地獄，備受各種痛苦。可悲啊，可傷啊，真是可憐啊！』因此，我現在為他們演說《灌頂章句》十二部要藏，拔除邪惡，使他們得到長生。佛又告訴阿難：『我有廣大的言語、深妙的語句，淺近的教化還沒有普及。末世之中，各位比丘，聽說有國土、城邑、聚落等不同的地方，有其他的比丘師師相傳承受這部經典，那些沒有聽聞、沒有見過的比丘們，』
【English Translation】 English version: The immeasurable Buddhas of the past, future, and present in the ten directions spoke of the twelve divisions of the wonderful scriptures of the Great Dhāraṇī Initiation Sūtra, which are the secret treasury of all Buddhas and Tathāgatas. I have already expounded it, desiring that this scripture be circulated in the world, so that those who have not heard it may all know and see it. For those who have doubts and do not understand the Dharma, may their minds be opened, their doubts resolved, and may they obtain great benefit and peace. Furthermore, Ānanda, I say that this scripture, in the first hundred years after my Parinirvana, many bhikshus will be able to recite and understand it thoroughly, and there will be many who propagate it. By two hundred years, many of the fourfold assembly of disciples will have attained the Path, and they will no longer need to use this scripture. By three hundred years, this scripture will therefore be hidden and will no longer appear in the world. Therefore, it is said that there are many who do good, but few who do great good. This profound and wondrous scripture, with the Śakra, Brahma, the Four Heavenly Kings, the benevolent guardian deities of the world, the mountain and river dragon kings, upholding the twelve divisions of mantras, the dhāraṇī initiation verses, will be placed in a seven-jeweled box and stored in a rock cave. In the future, in the latter age, there will be a bhikshu practicing dhūta (asceticism), seeking a good meditation chamber in the mountains, who will encounter this scripture, open it and read it, pay homage with palms together, receive and uphold it with the crown of his head, and propagate it far and wide, making it known to all. Even if this Great Dhāraṇī Sūtra appears, few will accept it; many will slander it and refuse to believe it.
The Buddha told Ānanda, 'In the latter age, even if there are pure believing men and pure believing women who, in my Dharma, receive the Three Refuges and the Five Precepts, they do not understand suffering and emptiness, and they consider the four great elements to be 'I'. They are always attached to the notion of 'I', with inverted discriminations, giving rise to various wrong views. When the day of illness and calamity arrives, they are troubled by unexpected misfortunes, and they turn to various heretical teachers of wrong views, summoning various evil demons, goblins, and spirits, killing the lives of sentient beings, seeking to prolong their lives. Foolish people believe in evil and inverted views, are misled by evil teachers, and after death, fall into hell, enduring all kinds of suffering. Alas, how pitiable, how sad, how truly pitiful!' Therefore, I now expound for them the twelve divisions of the essential treasury of the Dhāraṇī Initiation, eradicating evil and enabling them to attain long life. The Buddha further told Ānanda, 'I have vast words, profound and subtle phrases, and simple teachings that have not yet been widely spread. In the latter age, the bhikshus hear that in various countries, cities, villages, and different regions, there are other bhikshus who have received and upheld this scripture through successive teachers. Those bhikshus who have not heard or seen it,'
謂此沙門是邪見之人。說外道法為利養故。作如是言我不信此。如來世尊有所言說義味深遠。如此經所言但取人情。若有比丘出此言者坐誹謗故。有讀誦書持此灌頂章句經者。意中悵恨不復讀誦修行此經。使是行人轉生進退。讀誦經者作如是言。若是佛說諸餘大德比丘等輩。不應謂我是邪見人真非佛說。我於此深妙經典不應好樂。若廣說者便是邪見墮惡道中。以此因緣若於末世五濁亂時。若有比丘比丘尼清信士清信女。奉受此十二部灌頂章句經者。如法修行不應毀呰而誹謗之。見有行者恭敬禮拜。想身如佛諸大菩薩應真聖僧等無有異。若有輕毀罵辱之者。當於現世得不吉報。
佛又告阿難。於後末世若有比丘比丘尼清信士女讀持此經者。為人廣說解釋中義。諸餘沙門及比丘尼清信士女。未聞未見若相誹謗。疾惡此經聞有說者。不樂聽聞反信邪法。緣是罪故當有數萬比丘墮鬼神道中。若有噁心於此經典。當墮蚖蛇毒蝎之中。若見經文起瞋恚心。緣此罪故當有數萬人坐誹謗故墮在龍中。阿難於后末世誹謗。此經。毀呰不信不欲聽聞。謂諸行者是邪見人。緣是謗毀經。墮鬼神道及蛇龍中不可稱數。我今為諸四輩弟子敷演少耳。若說其罪不可得盡。非文筆所記。今故出此示于未聞。從今已后見證誓者不應誹謗。見有修行
【現代漢語翻譯】 現代漢語譯本：說這個沙門是持邪見的人，爲了獲得供養而宣說外道的法，並這樣說：『我不相信這個。如來世尊（Tathagata，佛的稱號）所說的話意義深遠。這部經所說的只是迎合人情。』如果有比丘說這樣的話，就犯了誹謗的罪過。如果有人讀誦、書寫、受持這部《灌頂章句經》，心中感到失望，不再讀誦修行這部經，使得修行人退步。讀誦經的人這樣說：『如果是佛所說，其他大德比丘等輩，不應該說我是持邪見的人，這肯定不是佛說的。我不應該喜歡這部深奧的經典。』如果廣泛宣說，那就是邪見，會墮入惡道之中。因為這個原因，如果在末世五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）混亂的時候，如果有比丘、比丘尼、清信士、清信女奉受這部《十二部灌頂章句經》，如法修行，不應該詆譭和誹謗它。見到修行的人，應該恭敬禮拜，認為他們的身如佛、諸大菩薩（Mahasattva， महान्त सत्त्व）、應真聖僧（Arhat，अरिहन्त）等沒有差別。如果有人輕視、譭謗、辱罵他們，會在現世得到不吉祥的報應。
佛又告訴阿難（Ananda，आन्नद）：『在後來的末世，如果有比丘、比丘尼、清信士女讀誦受持這部經，為人廣泛宣說解釋其中的意義，其他的沙門（Sramana，श्रमण）、比丘尼、清信士女，沒有聽過沒有見過，如果互相誹謗，憎惡這部經，聽到有人說這部經，不喜歡聽聞，反而相信邪法。因為這個罪過，當有數萬比丘墮入鬼神道中。如果對這部經典懷有惡意，當墮入蚖蛇毒蝎之中。如果見到經文就生起嗔恨心，因為這個罪過，當有數萬人因為誹謗的緣故墮入龍中。』阿難，在後來的末世，誹謗這部經，詆譭不信，不願聽聞，說修行這部經的人是持邪見的人，因為誹謗這部經，墮入鬼神道以及蛇龍中的人不可計數。我現在為你們四輩弟子（比丘、比丘尼、優婆塞、優婆夷）稍微演說一些，如果說他們的罪過，是說不盡的，不是文字筆墨所能記載的。現在特意說出來，是爲了讓沒有聽過的人知道。從今以後，見到有人發誓修行，不應該誹謗。見到有人修行
【English Translation】 English version: They say this Sramana (ascetic, श्रमण) is a person of wrong views, preaching non-Buddhist teachings for the sake of gain. They say, 'I do not believe this. The words spoken by the Tathagata (the thus-gone one, 如來) are profound in meaning. What this Sutra says is merely to cater to human feelings.' If a Bhikshu (monk, भिक्षु) speaks in this way, he commits the offense of slander. If someone reads, writes, and upholds this 'Crowning Chapter Sutra,' but feels disappointed in their heart and no longer reads or practices this Sutra, causing the practitioner to regress, the reader of the Sutra says, 'If this were spoken by the Buddha, other virtuous Bhikshus and the like should not say that I am a person of wrong views; this is definitely not spoken by the Buddha. I should not delight in this profound and wonderful Sutra.' If one speaks extensively in this way, it is a wrong view and will lead to falling into evil realms. Because of this reason, if in the chaotic times of the Five Turbidities (the five impurities: of the eon, views, afflictions, beings, and life) of the Degenerate Age, there are Bhikshus, Bhikshunis (nuns, भिक्षुणी), Upasakas (laymen, उपासक), or Upasikas (laywomen, उपासिका) who receive and uphold this 'Twelve-Part Crowning Chapter Sutra,' and practice according to the Dharma, they should not criticize or slander it. When seeing practitioners, one should respectfully bow and worship, regarding their bodies as no different from the Buddha, the Great Bodhisattvas (Mahasattva, महान्त सत्त्व), Arhats (worthy ones, अरिहन्त), and the Sangha (community, संघ). If anyone despises, slanders, or insults them, they will receive inauspicious retribution in this present life.
The Buddha further told Ananda (आन्नद): 'In the later Degenerate Age, if there are Bhikshus, Bhikshunis, Upasakas, or Upasikas who read and uphold this Sutra, and widely explain its meaning to others, and other Sramanas (ascetics, श्रमण), Bhikshunis, Upasakas, or Upasikas who have not heard or seen it, slander each other, hate this Sutra, and when they hear someone speaking it, they do not like to listen but instead believe in non-Buddhist teachings, because of this offense, tens of thousands of Bhikshus will fall into the realm of ghosts and spirits. If one harbors evil intentions towards this Sutra, they will fall into the realm of venomous snakes and scorpions. If one becomes angry upon seeing the Sutra text, because of this offense, tens of thousands of people will fall into the realm of dragons due to slander.' Ananda, in the later Degenerate Age, those who slander this Sutra, denigrate it, disbelieve it, and do not wish to hear it, saying that the practitioners of this Sutra are people of wrong views, because of slandering this Sutra, the number of those who fall into the realm of ghosts and spirits and snakes and dragons is uncountable. I am now expounding a little for you, the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas); if I were to speak of their offenses, it would be inexhaustible and could not be recorded by pen and ink. Now I am specifically revealing this to those who have not heard it. From now on, when you see someone vowing to practice, you should not slander them. When you see someone practicing
十二部經者。皆應供養供給衣服病瘦醫藥。恭敬禮拜如大師想。頭面禮敬應從啟受。不得輕毀此深妙典。我諸四輩弟子之中。轉相譭謗不肯信受此神妙經。緣此過惡墮罪無窮。
佛說如是諸誹謗之過。坐中有諸比丘作如是念。如來世尊有所言說皆不虛妄。語諸同坐諸比丘輩。未來之世當有如是破法之人譭謗此經。今佛世尊故出此語破法之過。阿難因從坐而起稽首佛足。長跪合掌白佛言。如來所說無有前卻。有所言說皆實不虛。如阿難解佛所說義。多諸憂和俱舍羅。然末世中多有誹謗。佛先說諸經法有咒術者。或云應學誦持修行。或云不應修習禁咒。諸經法中更互不同反覆前後。故使末世諸比丘輩。有信行者有誹謗者。是故重問於世尊耳。惟愿更演化于未聞。
佛語阿難善哉善哉。汝能為未來四輩弟子重問此義。快矣阿難諦聽諦聽審詳行之。佛言我經中說諸禁咒。所不應行者。謂諸異道邪見法術。亂惑于萬姓但為利養。以活身命我所不許。今吾所演灌頂章句。十二部真實咒術。阿含所出諸經雜咒。盡欲化導諸眾生故。不如異道為利養也。但為度脫眾生厄難遭苦患者。不于其中悕望利養。令諸眾生得蘇息耳。以是因緣吾今聽許。
佛告阿難我說是經。利益一切無量眾生。我若不說此經咒術。當來末世一
【現代漢語翻譯】 現代漢語譯本： 對於十二部經（Dvadashanga，佛經的十二種分類），都應該供養衣服、醫藥，恭敬禮拜，視如佛陀。應該以頭面禮敬，恭敬地請教和接受教誨，不得輕視和詆譭這深奧的經典。我的所有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）中，如果有人互相誹謗，不肯信受這部神奇的經典，因為這種過錯，將墮入無盡的罪惡之中。
佛陀說了這些誹謗的過失后，在座的一些比丘心想：如來世尊所說的一切都不會虛妄。他們告訴同座的其他比丘：未來世將會有破壞佛法的人，誹謗這部經典。現在佛世尊特意說出破壞佛法的過失。阿難（Ananda，佛陀的十大弟子之一）因此從座位上站起來，頂禮佛足，長跪合掌，對佛陀說：如來所說的話沒有前後矛盾，所說的一切都是真實不虛的。正如阿難理解佛所說的意義，其中包含了很多憂慮和疑問。然而末世之中，會有很多人誹謗。佛先前所說的各種經法，有的提到咒術，說應該學習、誦持和修行；有的說不應該修習禁咒。各種經法之間互相不同，反覆前後矛盾，因此使得末世的比丘們，有的信奉修行，有的誹謗。所以再次向世尊請教，希望世尊能夠進一步闡述未曾聽聞的教義。
佛陀對阿難說：很好，很好！你能夠爲了未來四眾弟子，再次詢問這個意義。太好了，阿難！仔細聽，仔細聽，認真詳細地去實行。佛說：我的經中說到的那些不應該修行的禁咒，指的是那些異道的邪見法術，用來迷惑百姓，只是爲了獲取利益，用來維持生命，這是我不允許的。現在我所宣說的灌頂章句，十二部經中真實的咒術，阿含經（Agama，早期佛教經典）中所出的各種經中的雜咒，都是爲了教化引導眾生，不像異道那樣爲了獲取利益。只是爲了救度眾生脫離災難，解除痛苦，不從中希望獲取利益，讓眾生得到安寧。因為這個原因，我現在允許修行這些咒術。
佛告訴阿難：我說這部經，利益一切無量的眾生。我如果不說這部關於經和咒術的經典，當來末世...
【English Translation】 English version: Regarding the twelve divisions of scriptures (Dvadashanga, the twelve categories of Buddhist scriptures), all should be offered with clothing and medicine, respectfully venerated, and regarded as the Buddha. One should prostrate with head and face, respectfully request and receive teachings, and not despise or slander these profound scriptures. Among my fourfold assembly of disciples (bhikshus, bhikshunis, upasakas, and upasikas), if anyone slanders each other and refuses to believe and accept this miraculous scripture, due to this transgression, they will fall into endless sins.
After the Buddha spoke of these faults of slander, some bhikshus in the assembly thought: 'Everything the Thus Come One (Tathagata) speaks is never false.' They told the other bhikshus in the assembly: 'In the future, there will be people who destroy the Dharma and slander this scripture. Now the World Honored One (Bhagavan) specifically speaks of the faults of destroying the Dharma.' Ananda (one of the ten great disciples of the Buddha) then arose from his seat, prostrated at the Buddha's feet, knelt with palms together, and said to the Buddha: 'What the Thus Come One says is without contradiction, and everything spoken is true and not false. Just as Ananda understands the meaning of what the Buddha said, it contains much worry and doubt. However, in the future, there will be many who slander. The various scriptures that the Buddha previously spoke of, some mention mantras, saying that they should be learned, recited, and practiced; others say that one should not practice incantations. The various scriptures differ from each other, contradicting back and forth, thus causing the bhikshus of the future to either believe and practice, or slander. Therefore, I ask the World Honored One again, hoping that the World Honored One can further elaborate on the teachings that have not been heard.'
The Buddha said to Ananda: 'Excellent, excellent! You are able to ask about this meaning again for the sake of the future fourfold assembly of disciples. Wonderful, Ananda! Listen carefully, listen carefully, and practice diligently and in detail.' The Buddha said: 'The incantations that my scriptures say should not be practiced refer to the heretical and evil arts of other paths, which are used to deceive the people, only to obtain benefits and sustain life. This is what I do not allow. Now, the initiation verses that I proclaim, the true mantras in the twelve divisions of scriptures, and the various miscellaneous mantras in the scriptures from the Agamas (early Buddhist scriptures), are all for the purpose of teaching and guiding sentient beings, unlike the other paths that are for obtaining benefits. They are only for saving sentient beings from disasters and relieving suffering, without hoping to obtain benefits from them, and allowing sentient beings to find peace. For this reason, I now allow the practice of these mantras.'
The Buddha told Ananda: 'I speak this scripture to benefit all immeasurable sentient beings. If I do not speak this scripture about scriptures and mantras, in the future...
切眾生。雖見我法微妙真實。心意貪樂由其業行。習惡來久信根淺薄。未解深法至真之化。
佛告阿難。四輩弟子入我法中。受持禁戒多所缺犯心不專一。急難之時遭疾苦患既不專一。向諸異道邪見法中。以求福祐欲脫眾難。不可得離。不知宿對前世業緣。歸命往到異道師所跪拜問訊。我遭苦厄愿見救護。異道師言隨汝所愿。吾當祈請上通五官下言地祇。令汝得福救度危厄不復遭苦。師又復言或汝先身犯諸過惡。或言七世殃咎所引。為五官所錄受諸罰謫或云牽引滅及門族。前人既已病苦所惱逢諸危難。心意不定無所歸趣。恍惚失所猶如狂人。師又語言汝七祖。為九幽所羅魂在大山。當以匹帛隨方之色。救贖汝等七祖之魂。拔除汝等七世之過。又有一師復作是言。汝為山神樹木鬼神星宿之神所嬈害也。致諸病痛受諸疾厄。必為犯此星宿神耶。當以白牛白馬種種眾生甘美飲食。設諸妓樂歌詠鬼神。可獲大福除汝厄難。所在安寧無復恐懼獲善吉祥。
佛告阿難我滅度后濁惡之世。信正者少多習邪見。不樂真法不欲聽聞。為諸惡師作雜毒法。殺眾生命欲救危厄。殺者得罪。天神地祇悉不食啖。是故我今廣演灌頂十二部章句真實咒術。化諸未信不解道者。汝當宣傳在所國土令護此經。諷誦受持勿令毀缺佛說是語時。
【現代漢語翻譯】 現代漢語譯本 捨棄眾生。即使他們看到我的佛法微妙真實，內心仍然貪戀享樂，這是由於他們的業力行為所致。長期以來習慣於作惡，信根淺薄，不理解深刻的佛法和至真的教化。
佛陀告訴阿難（Ananda，佛陀的十大弟子之一）：『四輩弟子（比丘、比丘尼、優婆塞、優婆夷）進入我的佛法中，受持戒律卻多有違犯，心不專一。在危急困難之時，遭遇疾病痛苦，更加不能專心一意。轉而向各種異道邪見之法中，尋求福佑，想要脫離各種災難，卻不可能脫離。他們不知道這是宿世的因緣，前世的業力所致。於是歸命前往異道師父那裡，跪拜問訊：『我遭遇苦難，希望得到救護。』異道師父說：『隨你的願望，我將祈請上通五官（五嶽之神），下告地祇（土地神），讓你得到福報，救度危難，不再遭遇痛苦。』師父又說：『或許你前世犯了各種過錯，或者說是七世的罪過所導致，被五官所記錄，遭受各種懲罰，或者說是牽連到你的家族。』前來求助的人，已經因為病痛所困擾，遭遇各種危難，心意不定，無所歸依，恍惚迷失，就像是瘋了一樣。師父又說：『你的七代祖先，被九幽（地獄）所拘禁，魂魄在大山之中。應當用各種顏色的絲綢，來救贖你的七代祖先的魂魄，拔除你們七世的罪過。』又有一位師父這樣說：『你被山神、樹木鬼神、星宿之神所侵擾，導致各種病痛，遭受各種疾病災難。一定是觸犯了這些星宿神。應當用白牛、白馬、各種眾生和甘美的飲食，設定各種歌舞音樂，歌頌鬼神，就可以獲得大的福報，消除你的災難，所在之處安寧，不再恐懼，獲得吉祥。』
佛陀告訴阿難：『我滅度之後，在污濁邪惡的時代，相信正法的人少，多數人學習邪見，不喜愛真正的佛法，不願意聽聞。他們為各種惡師所迷惑，製造各種摻雜毒害的法術，殺害眾生的生命，想要以此來救助危難。殺生的人得到罪過，天神地祇都不會食用這些祭品。因此，我現在廣泛演說灌頂（Abhisheka）十二部章句（Angas），真實的咒語和法術，教化那些尚未相信和不理解佛法的人。你應該在所在的國土宣傳，守護這部經典，諷誦受持，不要讓它有任何毀壞缺失。』佛陀說完這些話的時候。
【English Translation】 English version Abandoning sentient beings. Even though they see my Dharma as subtle and true, their minds are still greedy and attached to pleasures, due to their karmic actions. Having long been accustomed to evil deeds, their roots of faith are shallow, and they do not understand the profound Dharma and the ultimate transformation.
The Buddha told Ananda (one of the Buddha's ten principal disciples): 'The four classes of disciples (bhikkhus, bhikkhunis, upasakas, and upasikas) enter my Dharma, uphold the precepts but often violate them, and their minds are not focused. In times of urgency and difficulty, encountering illness and suffering, they become even less focused. They turn to various heretical and heterodox teachings, seeking blessings and wanting to escape various calamities, but they cannot escape. They do not know that this is due to past causes and conditions, and the karma from previous lives. Therefore, they take refuge and go to heretical teachers, kneeling and asking: 'I am encountering suffering, and I hope to be saved.' The heretical teacher says: 'According to your wishes, I will pray to communicate with the Five Officials (gods of the Five Mountains) above, and inform the Earth Gods (local deities) below, so that you may receive blessings, be saved from danger, and no longer encounter suffering.' The teacher also says: 'Perhaps you committed various faults in your previous life, or it is due to the sins of seven generations, recorded by the Five Officials, and you are suffering various punishments, or it is affecting your family.' The person seeking help is already troubled by illness and encountering various dangers, their mind is unsettled, and they have nowhere to turn, feeling lost and confused, like a madman. The teacher then says: 'Your seven ancestors are imprisoned in the Nine Underworlds (hells), and their souls are in the great mountains. You should use silks of various colors to redeem the souls of your seven ancestors and remove the sins of your seven generations.' Another teacher says: 'You are being harassed by mountain gods, tree spirits, and the gods of the stars, causing various illnesses and suffering various calamities. It must be that you have offended these star gods. You should use white cows, white horses, various living beings, and delicious food, and set up various music and dances, singing praises to the spirits, so that you can obtain great blessings, eliminate your calamities, have peace wherever you are, no longer fear, and obtain good fortune.'
The Buddha told Ananda: 'After my Parinirvana (death), in the age of turbidity and evil, few will believe in the true Dharma, and many will learn heretical views. They will not delight in the true Dharma and will not want to hear it. They will be deceived by various evil teachers, who create various mixed and poisonous practices, killing the lives of sentient beings, wanting to use this to save them from danger. Those who kill will incur sin, and the gods of heaven and earth will not consume these offerings. Therefore, I now widely expound the Abhisheka (initiation) of the twelve Angas (sections), the true mantras and spells, to teach those who have not yet believed and do not understand the Dharma. You should propagate this in your country, protect this sutra, recite and uphold it, and do not let it be damaged or incomplete.' When the Buddha finished speaking these words.
欲界六天及上諸天。作天伎樂已用讚歎。燒天之香郁郁如雲。天雨名華翩翩而下供養大會。又有諸天龍鬼之王。數千圍繞以為眷屬。因說此經因緣力故。脫鬼神身皆得人身。大眾人民各隨業緣得道不同。佛說經已阿難長跪叉手白佛言。演說此經當何名之。佛言此經名為灌頂章句七萬二千神王衛護比丘咒經。佛說是時四眾人民。聞經歡喜作禮奉行。
灌頂經卷第一 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂十二萬神王護比丘尼經卷第二
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛游于舍衛祇樹給孤獨園。與大比丘眾千二百五十人俱。爾時有七比丘尼名修陀利。在山中冢墓間禪思一心。有諸惡鬼神啖人精氣者。嬈是比丘尼脫其衣裳。不聽遊行入村乞食。是時修陀利比丘尼。語同座諸比丘尼言。汝等當正心憶念我師釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀。作是言已。是諸啖精氣鬼神退散馳走。於是修陀利比丘尼等。相將俱到佛所。稽首作禮白佛言。天尊我等七人受天中天無上真法。思惟一心求四道果。是諸啖精氣鬼神七萬餘頭。來亂我等不得正念。亦復遮圍不令行求飲食之具。現惱如是當奈之何。唯愿天尊說于聖術而辟除之說是語時阿難在右邊。佛顧語阿難言。汝見
【現代漢語翻譯】 現代漢語譯本 欲界六天以及更上層的諸天，演奏著天上的音樂來讚美佛陀，焚燒著濃郁如雲的天香，天空中飄落著美麗的花朵，供養著這場盛大的法會。還有諸多的天龍鬼神之王，數千眷屬圍繞著他們。因為宣說此經的因緣和力量，脫離了鬼神之身，都得到了人身。大眾人民各自隨著自己的業緣，證得的道果各不相同。佛陀說完這部經后，阿難長跪合掌，對佛陀說：『演說這部經，應當稱為什麼名字呢？』佛陀說：『這部經名為《灌頂章句七萬二千神王衛護比丘咒經》。』佛陀宣說此經時，四眾弟子聽聞佛經，歡喜踴躍，作禮后遵照奉行。
《灌頂經》卷第一 大正藏第21冊 No. 1331 《佛說灌頂經》
《佛說灌頂十二萬神王護比丘尼經》卷第二
東晉天竺三藏帛尸梨蜜多羅譯
我（阿難）是這樣聽說的：一時，佛陀在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘在一起。當時有七位比丘尼，名字叫修陀利（name of a Bhikkhuni），在山中的墳墓間禪思入定。有一些喜歡啖食人精氣的惡鬼神，來騷擾這些比丘尼，脫掉她們的衣服，不讓她們進入村莊乞食。當時，修陀利比丘尼對同座的比丘尼們說：『你們應當正心憶念我的老師釋迦牟尼（Sakyamuni）多陀阿伽度（Tathagata，如來）阿羅訶（Arhat，阿羅漢）三藐三佛陀（Samyaksambuddha，正等覺者）。』說完這些話后，那些啖食精氣的鬼神便退散逃走了。於是，修陀利比丘尼等，一起到佛陀那裡，頂禮佛陀后稟告說：『天尊，我們七人接受天中之天的無上真法，一心思維，求證四道果。那些啖食精氣的鬼神有七萬多頭，來擾亂我們，使我們不能正念。又遮蔽圍困我們，不讓我們去行乞食物。現在這樣惱亂我們，應當怎麼辦呢？唯愿天尊宣說聖術來辟除它們。』說這些話的時候，阿難在佛陀的右邊。佛陀回頭對阿難說：『你看見……』
【English Translation】 English version The six heavens of the desire realm and the heavens above made heavenly music to praise the Buddha, burned heavenly incense that was as thick as clouds, and rained down famous flowers that fluttered down to offer to the great assembly. There were also kings of dragons and ghosts, surrounded by thousands of attendants. Because of the causes and conditions of reciting this sutra, they were liberated from their ghost bodies and all obtained human bodies. The great assembly of people each attained different paths according to their karmic conditions. After the Buddha finished speaking this sutra, Ananda knelt down, put his palms together, and said to the Buddha, 'What should this sutra be called?' The Buddha said, 'This sutra is called the 'Crowning Chapter and Verse Sutra of Seventy-Two Thousand Spirit Kings Protecting Bhikkhus'.' When the Buddha spoke this sutra, the fourfold assembly of people heard the sutra, rejoiced, made obeisance, and practiced accordingly.
Crowning Sutra, Volume 1 Taisho Tripitaka Volume 21, No. 1331, Buddha Speaks the Crowning Sutra
Sutra of the Buddha Speaking of the Twelve Myriad Spirit Kings Protecting Bhikshunis, Volume 2
Translated by Tripitaka Master帛尸梨蜜多羅 of Eastern Jin Dynasty from India
Thus have I heard. At one time, the Buddha was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of 1,250 bhikshus. At that time, there were seven bhikshunis named 修陀利 (Xiutuo Li) who were meditating single-mindedly in the mountains among the tombs. There were evil ghosts and spirits who devoured human essence, harassing these bhikshunis, stripping them of their clothes, and preventing them from entering the villages to beg for food. At that time, the bhikshuni 修陀利 (Xiutuo Li) said to the other bhikshunis sitting with her, 'You should focus your minds and remember my teacher, Sakyamuni Tathagata Arhat Samyaksambuddha.' After saying these words, the ghosts and spirits who devoured essence scattered and fled. Thereupon, the bhikshunis, including 修陀利 (Xiutuo Li), went together to the Buddha, prostrated themselves, and reported to the Buddha, 'World Honored One, we seven have received the unsurpassed true Dharma from the Honored One among the heavens, and we are thinking single-mindedly, seeking the four fruits of the path. There are more than seventy thousand of these ghosts and spirits who devour essence, coming to disturb us, preventing us from maintaining right mindfulness. They also obstruct and surround us, preventing us from going to beg for food. They are now troubling us in this way. What should we do? We wish that the World Honored One would speak of a sacred art to ward them off.' As these words were spoken, Ananda was on the right side of the Buddha. The Buddha turned to Ananda and said, 'Do you see...'
是修陀利比丘尼七人等不。阿難答曰見。佛言阿難是諸比丘尼。常為七千萬鬼神所嬈。我今當爲其。召須彌頂上及海中諸大神。當護是等諸比丘尼。不令諸小鬼神得其便也。
佛於是便以神力。召須彌頂上諸鬼神王來已。是諸鬼神王將從七萬鬼神。來到佛所稽首禮足。
佛告諸鬼神王等。我若在世及滅度后。在所國土城邑聚落。護諸比丘尼不令諸小鬼神之所得便。令諸比丘尼所到之處。常隨護助使得安隱。諸惡之鬼不得嬈近。
佛復告敕大海居止水精山中龍宮所住處。有五萬鬼神將其營從。來到佛所各禮佛足卻住一面。
佛又告須彌頂上七萬神王。及海中五萬神王等。汝從今以後。當護諸比丘尼。令得安隱離諸恐怖。得定意得定行。令諸小鬼退散馳走。遠於是處百千由旬不得作害。佛說是已。賢者阿難長跪叉手前白佛言。是等神王其字云何。愿為解說。佛言阿難其神名字我今說之。灌頂章句其名如是。
神名枝活吒貨[椽/土]字凈自在此神主護某頭
神名倪提和和[椽/土]字妙善生此神主護某眼
神名波羅和和[椽/土]字暉日光此神主護某鼻
神名和沙頭提手字信堅固此神主護某耳
神名頭荷尼迦移字開疑惑此神主護某口
神名臏迦利迦移字光
【現代漢語翻譯】 現代漢語譯本 佛陀問阿難：『你是否看見了修陀利（Śyāmāvatī）等七位比丘尼？』阿難回答說：『我看見了。』佛陀說：『阿難，這些比丘尼經常受到七千萬鬼神的侵擾。我現在要為她們召來須彌山頂上以及大海中的各位大神，來保護這些比丘尼，不讓那些小鬼小神有機可乘。』 於是，佛陀便以神通之力，召來須彌山頂上的各位鬼神王。這些鬼神王率領著七萬鬼神，來到佛陀面前，稽首禮拜佛足。 佛陀告誡各位鬼神王等：『我無論是在世，還是涅槃之後，在任何國土、城邑、聚落，你們都要保護各位比丘尼，不讓那些小鬼小神有機可乘，讓各位比丘尼所到之處，常有你們隨身守護幫助，使她們能夠安穩平靜，各種惡鬼不得侵擾靠近。』 佛陀又告誡居住在大海中水精山龍宮的五萬鬼神，他們率領著自己的部屬，來到佛陀面前，各自禮拜佛足後站立在一旁。 佛陀又告訴須彌山頂上的七萬神王以及大海中的五萬神王等：『你們從今以後，應當保護各位比丘尼，使她們能夠安穩平靜，遠離各種恐怖，得到禪定，行為如法。讓那些小鬼退散逃走，遠離這個地方百千由旬，不得加害。』佛陀說完這些話后，賢者阿難長跪合掌，上前稟告佛陀說：『這些神王的名字是什麼？希望您能為我們解說。』佛陀說：『阿難，這些神的名字我現在就說給你們聽。灌頂章句，它們的名字是這樣的：』 神名枝活吒貨[椽/土]（Zhī huó chà huò），字凈自在此（Jìng zìzài cǐ），此神主護某頭。 神名倪提和和[椽/土]（Ní tí hé hé），字妙善生此（Miào shàn shēng cǐ），此神主護某眼。 神名波羅和和[椽/土]（Bō luó hé hé），字暉日光此（Huī rìguāng cǐ），此神主護某鼻。 神名和沙頭提手（Hé shā tóu tí shǒu），字信堅固此（Xìn jiāngù cǐ），此神主護某耳。 神名頭荷尼迦移（Tóu hé ní jiā yí），字開疑惑此（Kāi yíhuò cǐ），此神主護某口。 神名臏迦利迦移（Bìn jiā lì jiā yí），字光（Guāng）
【English Translation】 English version The Buddha asked Ānanda: 'Have you seen the seven Bhikṣuṇīs (female monastic) such as Śyāmāvatī (Śyāmāvatī)?' Ānanda replied: 'I have seen them.' The Buddha said: 'Ānanda, these Bhikṣuṇīs are often harassed by seventy million ghosts and spirits. I will now summon the great gods on the summit of Mount Sumeru (Sumeru) and in the ocean to protect these Bhikṣuṇīs, so that the small ghosts and spirits cannot take advantage of them.' Then, the Buddha used his divine power to summon the ghost kings on the summit of Mount Sumeru. These ghost kings, leading seventy thousand ghosts and spirits, came to the Buddha, bowed their heads and paid homage at his feet. The Buddha instructed the ghost kings and others: 'Whether I am in the world or after my Parinirvana (death), in any country, city, or village, you must protect the Bhikṣuṇīs, so that the small ghosts and spirits cannot take advantage of them. Wherever the Bhikṣuṇīs go, may you always be there to protect and help them, so that they may be peaceful and secure, and all evil ghosts may not harass or approach them.' The Buddha also instructed the fifty thousand ghosts and spirits dwelling in the dragon palace of the Crystal Mountain in the great ocean, who led their retinues and came to the Buddha, each bowing at the Buddha's feet and standing to one side. The Buddha further told the seventy thousand spirit kings on the summit of Mount Sumeru and the fifty thousand spirit kings in the ocean: 'From now on, you should protect the Bhikṣuṇīs, so that they may be peaceful and secure, free from all fear, attain Samadhi (meditative state), and practice right conduct. Let the small ghosts scatter and flee, far away from this place by hundreds of thousands of yojanas (ancient Indian unit of distance), and do not harm them.' After the Buddha said this, the worthy Ānanda knelt down, folded his hands, and stepped forward to report to the Buddha: 'What are the names of these spirit kings? I hope you can explain them to us.' The Buddha said: 'Ānanda, I will now tell you the names of these spirits. The Dhāraṇī (mantra) verses, their names are as follows:' The spirit's name is Zhī huó chà huò (Zhī huó chà huò), the word is Jìng zìzài cǐ (Jìng zìzài cǐ), this spirit is in charge of protecting someone's head. The spirit's name is Ní tí hé hé (Ní tí hé hé), the word is Miào shàn shēng cǐ (Miào shàn shēng cǐ), this spirit is in charge of protecting someone's eyes. The spirit's name is Bō luó hé hé (Bō luó hé hé), the word is Huī rìguāng cǐ (Huī rìguāng cǐ), this spirit is in charge of protecting someone's nose. The spirit's name is Hé shā tóu tí shǒu (Hé shā tóu tí shǒu), the word is Xìn jiāngù cǐ (Xìn jiāngù cǐ), this spirit is in charge of protecting someone's ears. The spirit's name is Tóu hé ní jiā yí (Tóu hé ní jiā yí), the word is Kāi yíhuò cǐ (Kāi yíhuò cǐ), this spirit is in charge of protecting someone's mouth. The spirit's name is Bìn jiā lì jiā yí (Bìn jiā lì jiā yí), the word is Guāng (Guāng).
普攝此神主護某頸
神名沙提舍鳩羅字善安吉此神主護某肩
神名波羅阇迦提字耀雪山此神主護某臂
神名波羅頭阿銖字演光明此神主護某手
神名迦摩隸吒遮字香珍寶此神主護某胸
神名俱波婁閱叉字如福輪此神主護某背
神名沙善般遮壚字清微徹此神主護某腹
神名旃遮欶摩休字音和柔此神主護某脅
神名遮揵陀利手字福德光此神主護某心
神名遮羅揵波頭字真寶種此神主護某肝
神名波羅斯奴遮字遠聞聲此神主護某肺
神名蘇賀迦阇羅字建行至此神主護某脾
神名劍浮耆梨和字慈悲普此神主護某腎
神名迦俱壚絺迦字越眾行此神主護某腸
神名恒多羅菩提字威解振此神主護某𦝩
神名摩多羅和提字真如天此神主護某臗
神名至那比舍尸字愛事業此神主護某髀
神名曼比舍尸羅字除恐畏此神主護某膝
神名迦羅鋪阿尼字愿施廣此神主護某腳
神名阿沙耶迷和字消諸惡此神主護某出
神名挲伊摩陀伊字護世王此神主護某入
神名阿提摩陀伊字加諸愿此神主護某坐
神名阿奴摩陀伊字星中王此神主護某臥
神名破仇摩陀陀字首安寂此神主護某夢
神名蘭脾留
【現代漢語翻譯】 現代漢語譯本 愿普攝這位神主護佑某的頸部。
神名為沙提舍鳩羅（Śatīśa-kura），字為善安吉，這位神主護佑某的肩部。
神名為波羅阇迦提（Parājaka-ti），字為耀雪山，這位神主護佑某的臂部。
神名為波羅頭阿銖（Para-to-a-zhu），字為演光明，這位神主護佑某的手部。
神名為迦摩隸吒遮（Kama-li-ta-zhe），字為香珍寶，這位神主護佑某的胸部。
神名為俱波婁閱叉（Ku-bo-lou-yue-cha），字為如福輪，這位神主護佑某的背部。
神名為沙善般遮壚（Sha-shan-ban-zhe-lu），字為清微徹，這位神主護佑某的腹部。
神名為旃遮欶摩休（Zhan-zhe-shuo-mo-xiu），字為音和柔，這位神主護佑某的脅部。
神名為遮揵陀利手（Zhe-qian-tuo-li-shou），字為福德光，這位神主護佑某的心。
神名為遮羅揵波頭（Zhe-luo-qian-bo-tou），字為真寶種，這位神主護佑某的肝。
神名為波羅斯奴遮（Bo-luo-si-nu-zhe），字為遠聞聲，這位神主護佑某的肺。
神名為蘇賀迦阇羅（Su-he-jia-she-luo），字為建行至，這位神主護佑某的脾。
神名為劍浮耆梨和（Jian-fu-qi-li-he），字為慈悲普，這位神主護佑某的腎。
神名為迦俱壚絺迦（Jia-ju-lu-chi-jia），字為越眾行，這位神主護佑某的腸。
神名為恒多羅菩提（Heng-duo-luo-pu-ti），字為威解振，這位神主護佑某的𦝩。
神名為摩多羅和提（Mo-duo-luo-he-ti），字為真如天，這位神主護佑某的髖。
神名為至那比舍尸（Zhi-na-bi-she-shi），字為愛事業，這位神主護佑某的髀。
神名為曼比舍尸羅（Man-bi-she-shi-luo），字為除恐畏，這位神主護佑某的膝。
神名為迦羅鋪阿尼（Jia-luo-pu-a-ni），字為愿施廣，這位神主護佑某的腳。
神名為阿沙耶迷和（A-sha-ye-mi-he），字為消諸惡，這位神主護佑某的出行。
神名為挲伊摩陀伊（Suo-yi-mo-tuo-yi），字為護世王，這位神主護佑某的歸入。
神名為阿提摩陀伊（A-ti-mo-tuo-yi），字為加諸愿，這位神主護佑某的坐。
神名為阿奴摩陀伊（A-nu-mo-tuo-yi），字為星中王，這位神主護佑某的臥。
神名為破仇摩陀陀（Po-qiu-mo-tuo-tuo），字為首安寂，這位神主護佑某的夢。
神名為蘭脾留（Lan-pi-liu）。
【English Translation】 English version May this divine lord universally protect my neck.
The name of the deity is Śatīśa-kura (Śatīśa-kura), with the epithet 'Good Peace and Auspiciousness'; may this divine lord protect my shoulders.
The name of the deity is Parājaka-ti (Parājaka-ti), with the epithet 'Shining Snow Mountain'; may this divine lord protect my arms.
The name of the deity is Para-to-a-zhu (Para-to-a-zhu), with the epithet 'Evolving Light'; may this divine lord protect my hands.
The name of the deity is Kama-li-ta-zhe (Kama-li-ta-zhe), with the epithet 'Fragrant Jewel'; may this divine lord protect my chest.
The name of the deity is Ku-bo-lou-yue-cha (Ku-bo-lou-yue-cha), with the epithet 'Like a Wheel of Fortune'; may this divine lord protect my back.
The name of the deity is Sha-shan-ban-zhe-lu (Sha-shan-ban-zhe-lu), with the epithet 'Clear and Subtle Thoroughness'; may this divine lord protect my abdomen.
The name of the deity is Zhan-zhe-shuo-mo-xiu (Zhan-zhe-shuo-mo-xiu), with the epithet 'Harmonious and Gentle Sound'; may this divine lord protect my flanks.
The name of the deity is Zhe-qian-tuo-li-shou (Zhe-qian-tuo-li-shou), with the epithet 'Light of Merit and Virtue'; may this divine lord protect my heart.
The name of the deity is Zhe-luo-qian-bo-tou (Zhe-luo-qian-bo-tou), with the epithet 'Seed of True Treasure'; may this divine lord protect my liver.
The name of the deity is Bo-luo-si-nu-zhe (Bo-luo-si-nu-zhe), with the epithet 'Far-Reaching Sound'; may this divine lord protect my lungs.
The name of the deity is Su-he-jia-she-luo (Su-he-jia-she-luo), with the epithet 'Establishing Conduct to the Utmost'; may this divine lord protect my spleen.
The name of the deity is Jian-fu-qi-li-he (Jian-fu-qi-li-he), with the epithet 'Universal Compassion'; may this divine lord protect my kidneys.
The name of the deity is Jia-ju-lu-chi-jia (Jia-ju-lu-chi-jia), with the epithet 'Transcending All Actions'; may this divine lord protect my intestines.
The name of the deity is Heng-duo-luo-pu-ti (Heng-duo-luo-pu-ti), with the epithet 'Majestic Liberation and Vigor'; may this divine lord protect my anus.
The name of the deity is Mo-duo-luo-he-ti (Mo-duo-luo-he-ti), with the epithet 'True Suchness Heaven'; may this divine lord protect my hips.
The name of the deity is Zhi-na-bi-she-shi (Zhi-na-bi-she-shi), with the epithet 'Loving Enterprise'; may this divine lord protect my thighs.
The name of the deity is Man-bi-she-shi-luo (Man-bi-she-shi-luo), with the epithet 'Dispelling Fear and Dread'; may this divine lord protect my knees.
The name of the deity is Jia-luo-pu-a-ni (Jia-luo-pu-a-ni), with the epithet 'Vowing to Bestow Generosity'; may this divine lord protect my feet.
The name of the deity is A-sha-ye-mi-he (A-sha-ye-mi-he), with the epithet 'Eliminating All Evils'; may this divine lord protect my going out.
The name of the deity is Suo-yi-mo-tuo-yi (Suo-yi-mo-tuo-yi), with the epithet 'King Protecting the World'; may this divine lord protect my entering.
The name of the deity is A-ti-mo-tuo-yi (A-ti-mo-tuo-yi), with the epithet 'Adding All Vows'; may this divine lord protect my sitting.
The name of the deity is A-nu-mo-tuo-yi (A-nu-mo-tuo-yi), with the epithet 'King Among the Stars'; may this divine lord protect my lying down.
The name of the deity is Po-qiu-mo-tuo-tuo (Po-qiu-mo-tuo-tuo), with the epithet 'Head Resting in Tranquility'; may this divine lord protect my dreams.
The name of the deity is Lan-pi-liu (Lan-pi-liu).
波利字行寂然此神主護某起
神名耶頭破那坻字德明遠此神主護某食
神名比尼槃頭倚字蓋天地此神主護某飲
神名波斯離次離字真不邪此神主護某語
神名具梨揵陀離字施愿普此神主護某笑
神名跪離那波羅字快善意此神主護某戲
神名末梨游沙梨字頭高明此神主護某樂
佛語阿難。是須彌頂上三十六神王名字。如是有七萬鬼神以為眷屬。當作擁護。令修陀利比丘尼。及未來末世中諸比丘尼等。若為邪鬼神所惱亂者不令得便。所到安寧不為邪惡所中。設有嬈者心當存呼灌頂章句三十六神王。應念即至導從左右。為諸比丘尼現威神力。攘諸魅魔使不得便。辟除兇惡消滅不善令得吉祥。佛復告賢者阿難。大海之中龍宮居止。有三七大神王之女。我昔得道與其眷屬。來到我所稽首作禮。說如是言當於佛滅度后五濁末世之中護佛弟子。我已面敕此諸神王。令當擁護修陀利及未來末世諸比丘尼等。此諸神王亦不違本誓。若有危厄禍害之日。常當凈心歸命三寶。然後呼其名字無不為護輒在左右。阿難白佛言。是諸神王有如是利益。唯愿速說灌頂章句善神名字。為守護故。使諸比丘尼離諸恐懼。不為邪妖之所惱近。佛言阿難是大神王女名字如是。
神王女藍婆惟藍波字珠瓔珞(
【現代漢語翻譯】 現代漢語譯本 波利字行寂然，此神主護佑某某起身。 神名耶頭破那坻（神名），字德明遠，此神主護佑某某飲食。 神名比尼槃頭倚（神名），字蓋天地，此神主護佑某某飲水。 神名波斯離次離（神名），字真不邪，此神主護佑某某言語。 神名具梨揵陀離（神名），字施愿普，此神主護佑某某歡笑。 神名跪離那波羅（神名），字快善意，此神主護佑某某嬉戲。 神名末梨游沙梨（神名），字頭高明，此神主護佑某某快樂。 佛告訴阿難：『這些是須彌山頂上的三十六位神王的名字。他們各有七萬鬼神作為眷屬，應當擁護修陀利比丘尼，以及未來末世中的所有比丘尼，不讓她們被邪惡鬼神所惱亂，使她們所到之處都安寧，不被邪惡勢力侵擾。如果有人侵擾她們，心中應當默唸灌頂章句和三十六位神王的名字，他們應念即至，在左右引導護衛，為比丘尼們展現威神之力，驅逐各種魅魔，使它們無法得逞，消除兇惡，消滅不善，帶來吉祥。』 佛又告訴賢者阿難：『在大海的龍宮中居住著三七（二十一）位大神王之女。我過去得道時，她們和眷屬來到我這裡，稽首作禮，說：『當在佛滅度后的五濁末世中，護衛佛的弟子。』我已經當面敕令這些神王，讓她們擁護修陀利以及未來末世的各位比丘尼。這些神王也不會違揹她們的誓言。如果在危難禍害發生之時，應當常以清凈之心歸命三寶，然後呼喚她們的名字，她們無不護衛，立即來到左右。』 阿難對佛說：『這些神王有如此利益，唯愿您快速宣說灌頂章句和善神的名字，爲了守護的緣故，使各位比丘尼遠離各種恐懼，不被邪妖所惱亂接近。』 佛說：『阿難，這些大神王女的名字是這樣的：』 神王女藍婆惟藍波（神王女），字珠瓔珞。
【English Translation】 English version 波利字行寂然, this spirit master protects so-and-so's rising. Spirit name is Yetoupouna坻 (Spirit name), styled Demingyuan, this spirit master protects so-and-so's eating. Spirit name is Binipantou倚 (Spirit name), styled Gaitian Di, this spirit master protects so-and-so's drinking. Spirit name is Bosi Licili (Spirit name), styled Zhenbuxie, this spirit master protects so-and-so's speaking. Spirit name is Juliqiantuoli (Spirit name), styled Shiyuanpu, this spirit master protects so-and-so's laughing. Spirit name is Guilinuopolo (Spirit name), styled Kuaishan Yi, this spirit master protects so-and-so's playing. Spirit name is Moliyousali (Spirit name), styled Tougaoming, this spirit master protects so-and-so's being happy. The Buddha told Ananda: 'These are the names of the thirty-six spirit kings on the summit of Mount Sumeru. Each of them has seventy thousand ghosts and spirits as their retinue, and they should protect the Bhikkhuni Sudari, as well as all the Bhikkhunis in the future degenerate age, so that they will not be disturbed by evil ghosts and spirits, and that they may have peace wherever they go, and not be invaded by evil forces. If someone harasses them, they should silently recite the dharani and the names of the thirty-six spirit kings in their hearts, and they will come immediately, guiding and protecting them on the left and right, displaying their divine power for the Bhikkhunis, driving away all kinds of demons, so that they cannot succeed, eliminating the fierce and evil, destroying the unwholesome, and bringing good fortune.' The Buddha further told the wise Ananda: 'In the dragon palace in the great ocean dwell the daughters of three sevens (twenty-one) great spirit kings. When I attained enlightenment in the past, they and their retinue came to me, prostrated and paid homage, saying: 'We shall protect the Buddha's disciples in the five turbid degenerate ages after the Buddha's Parinirvana.' I have already personally ordered these spirit kings to protect Sudari and the Bhikkhunis of the future degenerate age. These spirit kings will not violate their vows either. If there is a day of danger and calamity, they should always take refuge in the Three Jewels with a pure heart, and then call their names, and they will all protect them and come to their side immediately.' Ananda said to the Buddha: 'These spirit kings have such benefits, may you quickly proclaim the dharani and the names of the good spirits, for the sake of protection, so that the Bhikkhunis may be free from all fears, and not be disturbed or approached by evil spirits.' The Buddha said: 'Ananda, the names of these great spirit king's daughters are as follows:' Spirit King's daughter Lanpoweilanpo (Spirit King's daughter), styled Zhuyingluo (Pearl Necklace).
此神女為某辟除邪惡魍魎媚鬼驅逐百千由旬不令得住)。
神王女鴛那多烏那陀字摩尼寶(此神女除去鳥鳴野狐變怪因衰嬈人者不令住某舍屋之中)。
神王女蘇貿迦羅阇字好莊嚴(此神女主夢寤顛倒。見諸先亡傷毀之鬼悉能消伏)。
神王女摩奴羅摩遮字嚴飾妙(此神女若游出時異道聚會。飲食有毒自然消化)。
神王女劍浮耆梨和字寶連珠(此神女護諸怨家若相見時起諸毒惡。即便和解相向)。
神王女惟舍羅遮迦字流離光(此神女若嫉妒噁心相向者。以帶持故不生貪心)。
神王女攎樓迦攎樓字身撤照(此神女若有債主求諸財寶。以神護故便寬賒訊息)。
神王女迦羅博多尼字華開敷(此神女某若為盜賊惡伴所引至縣時即便解脫)。
神王女澠迦陀羅遮字香菸氣(此神女主治蜚尸客氣之鬼復連鬼神。即便磨滅不現)。
神王女棱迦移陀羅那字妙王頂(此神女若為龍象所害種種恐畏。以其誦持自然消滅)。
神王女劍蒱阇浮無耶字遊戲樂(此神女護某苞腫眾衰頭痛寒熱即便不行嬈害)。
神王女迦俱攎絺迦字凈如梵(此神女護某不為山神樹神星死善死鬼神所嬈害)。
神王女遮羅絺迦那字音深妙(此神女護某至大小便利之時。不為惡
【現代漢語翻譯】 現代漢語譯本： 這位神女為某（指代誦經者）辟除邪惡的魍魎（wǎng liǎng，山精鬼怪）媚鬼，驅逐百千由旬（yóu xún，古印度長度單位，約合11-16公里）之遠，不讓它們停留。
神王女鴛那多烏那陀（Yuān nuō duō wū nuō tuó）字摩尼寶（Mó ní bǎo）（這位神女能除去鳥鳴、野狐等帶來的變怪，以及因衰老而迷惑人者，不讓它們住在某的房屋之中）。
神王女蘇貿迦羅阇（Sū mào jiā luó shé）字好莊嚴（Hǎo zhuāng yán）（這位神女能消除噩夢、睡眠顛倒，以及所見到的已故親人或受傷殘缺的鬼魂）。
神王女摩奴羅摩遮（Mó nú luó mó zhē）字嚴飾妙（Yán shì miào）（這位神女若出行時，遇到其他宗教的聚會，飲食中有毒，也能自然消化）。
神王女劍浮耆梨和（Jiàn fú qí lí hé）字寶連珠（Bǎo lián zhū）（這位神女能保護怨家，若相見時產生惡毒的想法，能使他們立即和解）。
神王女惟舍羅遮迦（Wéi shě luó zhē jiā）字流離光（Liú lí guāng）（這位神女若有嫉妒或惡意相向的人，因為佩戴她的名號，就不會生起貪婪之心）。
神王女攎樓迦攎樓（Lú lóu jiā lú lóu）字身撤照（Shēn chè zhào）（這位神女若有債主索要財物，因神力庇護，便能寬限還款時間）。
神王女迦羅博多尼（Jiā luó bó duō ní）字華開敷（Huá kāi fū）（這位神女若被盜賊或惡人引誘至官府，能立即解脫）。
神王女澠迦陀羅遮（Miǎn jiā tuó luó zhē）字香菸氣（Xiāng yān qì）（這位神女能醫治因意外死亡或外來邪氣引起的疾病，以及連帶的鬼神作祟，使之磨滅消失）。
神王女棱迦移陀羅那（Léng jiā yí tuó luó nà）字妙王頂（Miào wáng dǐng）（這位神女若被龍或象所傷害，或有種種恐懼，誦持她的名號，自然消滅）。
神王女劍蒱阇浮無耶（Jiàn pú shé fú wú yé）字遊戲樂（Yóu xì lè）（這位神女能保護某，使身體的腫脹、各種衰弱、頭痛、寒熱等疾病不行侵害）。
神王女迦俱攎絺迦（Jiā jù lú chī jiā）字凈如梵（Jìng rú fàn）（這位神女能保護某，不被山神、樹神、星死、善死等鬼神所侵擾）。
神王女遮羅絺迦那（Zhē luó chī jiā nà）字音深妙（Yīn shēn miào）（這位神女能保護某在大小便時，不被惡鬼侵擾）。
【English Translation】 English version: This goddess dispels evil goblins and seductive spirits for someone (referring to the one reciting the sutra), driving them away for hundreds and thousands of yojanas (yóu xún, an ancient Indian unit of distance, approximately 11-16 kilometers), not allowing them to stay.
The divine king's daughter, Yuān nuō duō wū nuō tuó, also named Mó ní bǎo (This goddess removes strange occurrences caused by bird calls and wild foxes, as well as those who are deluded due to aging, not allowing them to dwell in someone's house).
The divine king's daughter, Sū mào jiā luó shé, also named Hǎo zhuāng yán (This goddess can eliminate nightmares, sleep disorders, and the sight of deceased relatives or injured and incomplete ghosts).
The divine king's daughter, Mó nú luó mó zhē, also named Yán shì miào (If this goddess is traveling and encounters gatherings of other religions, even if the food contains poison, it will be naturally digested).
The divine king's daughter, Jiàn fú qí lí hé, also named Bǎo lián zhū (This goddess can protect enemies, and if they have malicious thoughts when they meet, she can immediately reconcile them).
The divine king's daughter, Wéi shě luó zhē jiā, also named Liú lí guāng (If there are people with jealousy or malice towards someone, because of wearing her name, they will not develop greed).
The divine king's daughter, Lú lóu jiā lú lóu, also named Shēn chè zhào (If there are creditors demanding wealth, due to divine protection, they will grant an extension for repayment).
The divine king's daughter, Jiā luó bó duō ní, also named Huá kāi fū (If someone is lured to the government by thieves or evil companions, they will be immediately freed).
The divine king's daughter, Miǎn jiā tuó luó zhē, also named Xiāng yān qì (This goddess can cure illnesses caused by accidental death or external evil influences, as well as related ghostly disturbances, causing them to disappear).
The divine king's daughter, Léng jiā yí tuó luó nà, also named Miào wáng dǐng (If someone is harmed by dragons or elephants, or has various fears, reciting her name will naturally eliminate them).
The divine king's daughter, Jiàn pú shé fú wú yé, also named Yóu xì lè (This goddess can protect someone, preventing swelling, various weaknesses, headaches, fever, and chills from causing harm).
The divine king's daughter, Jiā jù lú chī jiā, also named Jìng rú fàn (This goddess can protect someone from being disturbed by mountain gods, tree gods, those who died from stars, those who died a good death, and other ghosts and spirits).
The divine king's daughter, Zhē luó chī jiā nà, also named Yīn shēn miào (This goddess can protect someone when going to the toilet, preventing disturbance from evil spirits).
鬼神所觸嬈也)。
神王女慢羅鳩梨陀字信善法(此神女護某屋舍牀蓆帳幔。不使他余鬼神留停宅中)。
神王女臀頭梨架羅字師子音(此神女守護人門戶宅舍。四方八神之王敕令鎮護除去不祥)。
神王女訶栗提羅伽字樂音樂(此神女典領八十億神諸神之母。護某使萬病除愈百事吉祥)。
神王女薩遮摩陀利字聲清徹(此神女護某不令他人厭禱增疾之者。使厭禱不行害也)。
神王女慢多羅阿佉尼字欣樂快(此神女使五溫疫毒若頭痛寒熱。某若呼名者即為作護)。
神王女鳩蘭𦪣吒羅子字結明誓(此神女主諸毒蛇蚖蝮若嚙人者。存呼七遍毒即不行)。
神王女抄多摩尼摸字柔軟音(此神女護某不令盜賊剝奪衣裳。呼其名賊退散去)。
神王女沙﨟波提敷字心安詳(此神女護某牙齒若為蟲所嚙者。若存呼其名七遍蟲即消滅)。
佛告阿難。我所說海中灌頂章句神王女。其名字如是。此諸神王女。與其眷屬五萬鬼神。繞海邊行一日一夜周匝八萬四千由旬。以血肉為食。今皆得道。末世比丘尼輩。現威神力作大護助。辟除邪惡萬毒不行。
佛語修陀利及未來諸比丘尼等。若有能持是灌頂章句。則離一切無數恐懼。若持此神咒夢安覺歡。不畏縣官水火盜賊。
【現代漢語翻譯】 現代漢語譯本 （被鬼神所侵擾）。 神王女慢羅鳩梨陀（Manluojiulituo），字信善法（此神女守護某人的屋舍牀蓆帳幔，不讓其他鬼神停留在此宅中）。 神王女臀頭梨架羅（Tuntoulijialuo），字師子音（此神女守護人的門戶宅舍，四方八神之王敕令她鎮護，除去不祥）。 神王女訶栗提羅伽（Helitiluojia），字樂音樂（此神女統領八十億神，是諸神的母親，保護某人，使萬病痊癒，百事吉祥）。 神王女薩遮摩陀利（Sazhemodali），字聲清徹（此神女保護某人，不讓其他人用厭禱之術增加疾病，使厭禱之術無法施行，不能造成傷害）。 神王女慢多羅阿佉尼（Mantuoluoaqiani），字欣樂快（此神女使五種溫疫之毒，無論是頭痛寒熱，某人如果呼喚她的名字，她就會為其作保護）。 神王女鳩蘭𦪣吒羅子（Jiulanluozhazi），字結明誓（此神女主管各種毒蛇，如果有人被蛇咬，誠心呼喚她的名字七遍，毒性就會停止蔓延）。 神王女抄多摩尼摸（Chaoduomanimo），字柔軟音（此神女保護某人，不讓盜賊剝奪衣裳，呼喚她的名字，盜賊就會退散離去）。 神王女沙﨟波提敷（Shaluobotifu），字心安詳（此神女保護某人，如果牙齒被蟲子咬噬，如果誠心呼喚她的名字七遍，蟲子就會消滅）。 佛告訴阿難（Ananda），我所說的海中灌頂章句神王女，她們的名字就是這樣。這些神王女，與她們的眷屬五萬鬼神，繞著海邊行走，一日一夜可以走遍八萬四千由旬（yojanas），以血肉為食物，現在都已得道。末世的比丘尼們，會顯現威神之力，作大護助，辟除邪惡，使各種毒害無法施行。 佛告訴修陀利（XiutuoLi）以及未來的各位比丘尼等，如果有人能夠持誦這個灌頂章句，就能遠離一切無數的恐懼。如果持誦這個神咒，就能夢境安穩，醒來歡喜，不畏懼官府、水火、盜賊。
【English Translation】 English version (Touched and disturbed by ghosts and spirits). The divine king's daughter, Manluojiulituo, named Xishanfa (this divine woman protects someone's house, bed, mats, and curtains, preventing other ghosts and spirits from staying in the house). The divine king's daughter, Tuntoulijiuluo, named Shiziyin (this divine woman protects people's doors and houses; the kings of the eight directions command her to guard and remove inauspiciousness). The divine king's daughter, Helitiluojia, named Yueyinyue (this divine woman leads eighty billion gods and is the mother of all gods, protecting someone, curing all diseases, and bringing auspiciousness to everything). The divine king's daughter, Sazhemodali, named Shengqingche (this divine woman protects someone, preventing others from using curses to increase illness, so that curses cannot be carried out and cause harm). The divine king's daughter, Mantuoluoaqiani, named Xinlekuai (this divine woman controls the poison of the five epidemic fevers; whether it is headache, chills, or fever, if someone calls her name, she will protect them). The divine king's daughter, Jiulanluozhazi, named Jiemingshi (this divine woman is in charge of all kinds of poisonous snakes; if someone is bitten by a snake, sincerely calling her name seven times will stop the poison from spreading). The divine king's daughter, Chaoduomanimo, named Rouranyin (this divine woman protects someone, preventing thieves from robbing clothes; calling her name will make the thieves retreat and leave). The divine king's daughter, Shaluobotifu, named Xin'anxiang (this divine woman protects someone; if teeth are gnawed by worms, sincerely calling her name seven times will eliminate the worms). The Buddha told Ananda, 'The divine king's daughters of the sea-based empowerment verses that I have spoken of, their names are like this. These divine king's daughters, along with their retinue of fifty thousand ghosts and spirits, walk around the seashore, covering eighty-four thousand yojanas (yojanas) in one day and night, feeding on blood and flesh, and now they have all attained enlightenment. Nuns in the degenerate age will manifest their majestic spiritual power, providing great protection and assistance, warding off evil, and preventing all kinds of poisons from taking effect.' The Buddha told XiutuoLi and all future nuns, 'If anyone can uphold this empowerment verse, they will be free from all countless fears. If they uphold this divine mantra, they will have peaceful dreams and joyful awakenings, and they will not fear government officials, water, fire, or thieves.'
怨家債主自然避去。鬼神羅剎妖魅魍魎邪惡薜荔厭鎮之鬼。樹木精神百蟲精神。畜生精魅溪谷精魅。門中內外鬼神戶中內外鬼神。舍宅四方井灶鬼神。洿池鬼神廁溷中鬼神。若比丘尼帶持經者。此諸惡鬼終不得便。若有厭禱咒咀之者。其人帶持神咒經故。自然辟除兩作和解。俱生慈心惡意悉滅。無復惱害諸比丘尼。若在山中溪谷曠路。抄賊劫掠自然不現。師子虎狼熊羆蚖蛇。悉自縮藏不害人也。何以故此十二萬神王大神咒經至尊至重。能為諸比丘尼作大利安。
佛語修陀利及未來諸比丘尼等。說此灌頂無上章句。若后九百歲中。為諸邪惡魅鬼嬈人因衰作害。或有惡魔吐種種雜毒之氣以害汝等。復有鬼神吸汝五脈。又有鬼神啖汝精髓。如是惡鬼啖人肉者不可稱數。我今為汝略說少耳。
佛告阿難。若后末世諸比丘尼。為惡鬼神所嬈惱者。當洗浴身體著鮮潔之衣。當專心一意讚詠此經。當以五色之彩作好幡蓋。香汁泥地縱廣七尺。然十方燈散雜色華。燒眾名香膠香婆香安息香等。禮拜十方。七日七夜。長齋菜食。不啖五辛審諦莫疑。是諸惡魔聞見此經神咒力故。即馳散而去遠百千由旬不能為害。消滅不善吉祥感應。
於是以後修陀利及未來諸比丘尼等。悉共讀誦書持是典。而供養之中有闇鈍比丘尼輩。
【現代漢語翻譯】 現代漢語譯本：怨家債主自然避開。鬼神、羅剎（惡鬼）、妖魅、魍魎（山川精怪）、邪惡的薜荔（一種寄生植物，此處指惡鬼）、厭鎮（用詛咒壓制邪惡的法術）之鬼，樹木精靈、百蟲精靈，畜生精魅、溪谷精魅，門裡門外鬼神、戶里門外鬼神，住宅四方井灶鬼神，污水池鬼神、廁所中的鬼神。如果比丘尼佩戴持誦此經，這些惡鬼終究無法得逞。若有人使用厭禱咒詛之術，因為此人佩戴持誦神咒經的緣故，自然會避開，雙方和解，共同生起慈悲之心，惡意全部消滅，不再惱害各位比丘尼。如果在山中、溪谷、曠野道路，遇到抄家劫掠的盜賊自然不會出現。獅子、老虎、豺狼、熊羆（棕熊）、蚖蛇（毒蛇），都會自己隱藏起來不傷害人。為什麼呢？因為這十二萬神王大神咒經至尊至重，能為各位比丘尼帶來大利益和安樂。 佛告訴修陀利（佛弟子名）以及未來諸位比丘尼等，宣說這灌頂無上章句。如果在後世九百歲中，因為各種邪惡魅鬼迷惑人，導致衰敗作害，或者有惡魔吐出各種各樣的雜毒之氣來傷害你們，又有鬼神吸食你們的五脈（人體內的五種重要經脈），又有鬼神吞噬你們的精髓。像這樣吞噬人肉的惡鬼不可計數，我現在為你們簡略地說一些。 佛告訴阿難（佛陀的十大弟子之一）：如果在後世末法時代，各位比丘尼被惡鬼神所困擾，應當洗浴身體，穿上乾淨鮮艷的衣服，應當專心一意地讚美歌頌這部經。應當用五種顏色的綵綢製作精美的幡蓋，用香汁塗抹地面，縱橫七尺，點燃十方燈，散佈各種顏色的鮮花，焚燒各種名貴的香，如膠香、婆香、安息香等，禮拜十方。七天七夜，長期齋戒吃素，不吃五辛（大蒜、蔥、韭菜、薤、興渠），仔細審察不要疑惑。這些惡魔聽到見到這部經的神咒力量，就會立即逃散而去，遠離百千由旬（古印度長度單位），不能造成傷害，消滅不善，吉祥感應。 於是以後，修陀利以及未來各位比丘尼等，都共同讀誦書寫受持這部經典。而在供養的人中，有愚昧遲鈍的比丘尼。
【English Translation】 English version: Hostile enemies and debtors will naturally avoid you. Ghosts, Rakshasas (demons), goblins, Wangliang (spirits of mountains and rivers), evil Bixie (a type of parasitic plant, here referring to evil spirits), and ghosts of Yanzhen (a method of suppressing evil with curses), spirits of trees, spirits of hundreds of insects, animal spirits, spirits of streams and valleys, ghosts inside and outside the door, ghosts inside and outside the household, ghosts of wells and stoves in the four directions of the house, ghosts of sewage ponds, and ghosts in toilets. If a Bhikkhuni (Buddhist nun) carries and recites this Sutra, these evil ghosts will ultimately not succeed. If someone uses the art of Yandao (cursing and praying), because this person carries and recites the Mantra Sutra, they will naturally avoid it, and both sides will reconcile, and together generate compassion, and all malice will be extinguished, and they will no longer harass the Bhikkhunis. If in the mountains, streams, valleys, or open roads, robbers and looters will naturally not appear. Lions, tigers, wolves, bears, Yuan snakes (venomous snakes) will all hide themselves and not harm people. Why? Because this Sutra of the Great Mantra of the Twelve Thousand Divine Kings is supremely honored and important, and can bring great benefit and peace to all Bhikkhunis. The Buddha told Sutoli (name of a Buddha's disciple) and future Bhikkhunis, to proclaim this supreme chapter of empowerment. If in the future nine hundred years, because of various evil demons and ghosts confusing people, causing decline and harm, or if evil demons exhale various kinds of mixed poisonous Qi (vital energy) to harm you, and if ghosts devour your five veins (five important meridians in the human body), and if ghosts devour your essence. The number of evil ghosts that devour human flesh like this is countless, and I will now briefly tell you a few. The Buddha told Ananda (one of the Buddha's ten great disciples): If in the future degenerate age, Bhikkhunis are troubled by evil ghosts and spirits, they should bathe their bodies and wear clean and bright clothes, and they should wholeheartedly praise and chant this Sutra. They should make beautiful banners and canopies with five-colored silk, smear the ground with fragrant juice, seven feet in length and width, light lamps in the ten directions, scatter various colored flowers, and burn various precious incense, such as gum incense, Boswellia incense, and benzoin incense, and worship the ten directions. For seven days and seven nights, observe a long-term vegetarian diet, not eating the five pungent plants (garlic, onions, leeks, scallions, and asafoetida), carefully examine and do not doubt. These evil demons, hearing and seeing the power of the Mantra in this Sutra, will immediately flee away, far away by hundreds of thousands of Yojanas (ancient Indian unit of length), and will not be able to cause harm, eliminate evil, and auspicious responses will occur. From then on, Sutoli and future Bhikkhunis all together read, write, and uphold this Sutra. Among those who make offerings, there are dull and ignorant Bhikkhunis.
不能讀誦者但書持是典。以好繒彩作囊盛之。若欲行來出入之時。輒著衣前所往來處獲善吉安。若有惡魔自然消亡無敢當者。此大神典至尊至妙極有威神。若后末世書持此典佩帶在身。遊行十方無所復畏。以是因緣出此神咒。令人讀誦受持供養而帶佩之。佛說是語時。天帝釋如人屈申臂頃。從天來下往到佛所。稽首作禮長跪叉手。白佛言天尊。然諸佛至真德過須彌。智超江海慧逾虛空。獨步三界無能及者。十方一切莫不蒙度。天帝釋說此讚歎時。虛空中雨天香華以散佛上。諸天歡喜鬼神亦然。佛說經竟。阿難從坐而起長跪叉手白佛言。演說此經當何名之。佛言阿難及諸四輩。我說此經名十二萬鬼神之王灌頂章句。汝善持之於吾滅后。若有清信諸比丘尼。歸命求者應當授與。佛說經已。阿難叉手白佛言。設有諸比丘尼。若欲受者云何授與。佛言當如大比丘受七萬二千神王灌頂大法無有異也。佛說是已四輩弟子天龍八部。莫不歡喜作禮奉行。
灌頂經卷第二 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂三歸五戒帶佩護身咒經卷第三
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在舍衛國祇樹給孤獨園時。與千二百五十比丘菩薩萬人。天龍八部悉來在會。咸然一心叉手聽
【現代漢語翻譯】 現代漢語譯本 不能誦讀此經的人，可以抄寫並持有此經。用好的絲綢綵緞製作經囊盛放此經。如果想要出行，無論出入，都佩戴在衣服前面，那麼所去之處都能獲得吉祥平安。如果有惡魔，自然會消散，沒有誰敢阻擋。這部大神典至尊至妙，極具威神之力。如果在末法時代，抄寫、持有此經並佩戴在身上，那麼十方都不會再有所畏懼。因此因緣，宣說此神咒，令人讀誦、受持、供養並佩戴它。佛陀說完這些話時，天帝釋（Śakra-devānām-Indra，眾神之王）像人屈伸手臂那麼短的時間，從天上下來到佛陀所在之處，稽首作禮，長跪合掌，對佛陀說：『天尊，諸佛至真，其德超過須彌山（Sumeru），其智慧超越江海，其慧力勝過虛空，獨步三界，沒有誰能比得上，十方一切眾生無不蒙受佛的救度。』天帝釋說這些讚歎之詞時，虛空中降下天香花，散在佛陀身上。諸天歡喜，鬼神也是如此。佛陀說完這部經后，阿難（Ānanda，佛陀的十大弟子之一）從座位上站起來，長跪合掌，對佛陀說：『演說這部經應當叫什麼名字？』佛陀說：『阿難以及各位四眾弟子，我說這部經名為《十二萬鬼神之王灌頂章句》。你們要好好地持有它，在我滅度之後，如果有清凈、有信心的比丘尼，歸命求取此經，應當授予她們。』佛陀說完經后，阿難合掌對佛陀說：『如果各位比丘尼想要接受此經，應當如何授予呢？』佛陀說：『應當像大比丘接受七萬二千神王灌頂大法一樣，沒有什麼不同。』佛陀說完這些話，四眾弟子、天龍八部，無不歡喜，作禮奉行。
《灌頂經》卷第二 《大正藏》第21冊 No. 1331 《佛說灌頂經》
《佛說灌頂三歸五戒帶佩護身咒經》卷第三
東晉天竺三藏帛尸梨蜜多羅譯
我聽到的是這樣的：一時，佛陀在舍衛國（Śrāvastī）的祇樹給孤獨園（Jetavana-anāthapindika-ārāma）時，與一千二百五十位比丘、一萬位菩薩在一起。天龍八部都來參加法會，都一心合掌聽法。
【English Translation】 English version Those who cannot recite this scripture may write and keep it. Make a bag of fine silk and brocade to hold the scripture. If you wish to travel, whether going out or coming in, always wear it in front of your clothes, and you will obtain good fortune and peace wherever you go. If there are evil demons, they will naturally disappear, and none will dare to oppose you. This great and divine scripture is supreme and wonderful, possessing extremely powerful spiritual power. If, in the degenerate age, you write, hold, and wear this scripture on your body, then you will no longer fear anything in the ten directions. For this reason, this divine mantra is proclaimed, so that people may read, uphold, make offerings to, and wear it. When the Buddha finished speaking these words, Śakra-devānām-Indra (King of the Gods), in the time it takes for a person to bend and stretch their arm, came down from the heavens to where the Buddha was, prostrated himself, knelt with palms together, and said to the Buddha: 'Venerable One, the Buddhas are truly genuine, their virtue surpasses Mount Sumeru (Sumeru), their wisdom surpasses rivers and seas, their insight exceeds the void, they walk alone in the triple world, and none can compare to them. All beings in the ten directions are universally saved by the Buddha.' As Śakra-devānām-Indra spoke these words of praise, heavenly fragrant flowers rained down from the sky and scattered upon the Buddha. The gods rejoiced, and so did the ghosts and spirits. After the Buddha finished speaking this scripture, Ānanda (one of the ten great disciples of the Buddha) rose from his seat, knelt with palms together, and said to the Buddha: 'What should this scripture be called?' The Buddha said: 'Ānanda and all you fourfold disciples, I say that this scripture is called 'The Chapter of the Twelve Myriad Ghost and Spirit Kings' Empowerment.' You must uphold it well, and after my extinction, if there are pure and faithful Bhikṣuṇīs (female monastic) who seek this scripture with devotion, you should bestow it upon them.' After the Buddha finished speaking the scripture, Ānanda clasped his hands and said to the Buddha: 'If the Bhikṣuṇīs wish to receive this scripture, how should it be bestowed?' The Buddha said: 'It should be bestowed in the same way as the great Bhikṣus (male monastic) receive the great Dharma of Empowerment of the Seventy-two Thousand Spirit Kings, there is no difference.' After the Buddha finished speaking these words, the fourfold disciples, the eight classes of gods and dragons, all rejoiced, prostrated themselves, and practiced accordingly.
Guan Ding Sutra, Volume 2 Taisho Tripitaka Volume 21, No. 1331 Buddha Speaks the Guan Ding Sutra
Buddha Speaks the Guan Ding Sutra on the Three Refuges, Five Precepts, and Wearing the Body Protection Mantra, Volume 3
Translated by Tripiṭaka Dharmamitra of Tianzhu (India) during the Eastern Jin Dynasty
Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park (Jetavana-anāthapindika-ārāma) in Śrāvastī (city in ancient India), together with twelve hundred and fifty Bhikṣus (Buddhist monks) and ten thousand Bodhisattvas. The eight classes of gods and dragons all came to the assembly, and with one mind, they clasped their hands and listened to the Dharma.
法。於是異道有鹿頭梵志。來到佛所稽首作禮。胡跪合掌白佛言。久聞瞿曇名聲遠振。今欲舍置異學。受三自歸併五戒法。佛言善哉善哉梵志。汝能捨置余道歸命我者。當自悔過生死之罪。其劫無量不可稱計。梵志言諾受教。即凈身口意復作是念。惟愿世尊施我法戒。終身奉行不敢毀缺。佛言是為如來至真等正覺三世諸佛說是戒法。佛言梵志諦聽諦受心持念之。又言梵志盡形壽歸命諸佛無上尊。盡形壽歸命法離欲尊。盡形壽歸命僧眾中尊。佛言梵志以三自歸竟。是為真正弟子。不為邪惡之所忓嬈。
佛言梵志汝能一心受三自歸已。我當爲汝及十方人。敕天帝釋所遣諸鬼神。以護男子女人輩受三歸者。梵志因問佛言。何等是也愿欲聞之。開化十方諸受歸者。佛言如是灌頂善神。今當爲汝略說三十六。
四天上遣神名彌栗頭不羅婆(漢言善光主疾病)
四天上遣神名彌栗頭婆呵娑(漢言善明主頭痛)
四天上遣神名彌栗頭婆邏波(漢言善力主寒熱)
四天上遣神名彌栗頭栴陀羅(漢言善月主腹滿)
四天上遣神名彌栗頭陀利奢(漢言善見主癰腫)
四天上遣神名彌栗頭阿樓呵(漢言善供主癲狂)
四天上遣神名彌栗頭伽娑婆帝(漢言善舍主愚癡)
四天上遣神名
【現代漢語翻譯】 現代漢語譯本：於是，一位名叫鹿頭（Mrigashiras）的梵志（Brahmin ascetic）來到佛陀處，稽首頂禮。他胡跪合掌，對佛陀說：『我久聞瞿曇（Gautama，佛陀的姓）的名聲遠揚，如今想要捨棄其他的學說，接受三自歸（Three Refuges）和五戒（Five Precepts）。』佛陀說：『善哉，善哉，梵志！你能夠捨棄其他的道，歸命於我，就應當懺悔過去生生世世所造的生死之罪，那些罪業劫數無量，不可稱計。』梵志說：『好的，我接受您的教誨。』隨即他清凈身口意，又這樣想：『惟愿世尊（World-Honored One，對佛陀的尊稱）賜予我法戒，我將終身奉行，不敢有絲毫的毀壞或缺失。』佛陀說：『這就是如來（Tathagata，佛陀的稱號）、至真等正覺（Perfectly Enlightened One，佛陀的稱號），過去、現在、未來三世諸佛所說的戒法。』佛陀說：『梵志，仔細聽，仔細接受，用心憶念。』又說：『梵志，盡你一生的壽命，歸命諸佛無上尊（Supreme among all beings）。盡你一生的壽命，歸命法離欲尊（Supreme in detachment）。盡你一生的壽命，歸命僧眾中尊（Supreme among the Sangha）。』佛陀說：『梵志，三自歸已經完畢，你就是真正的弟子，不會被邪惡的事物所擾亂。』 佛陀說：『梵志，你能夠一心受持三自歸，我將為你以及十方世界的人，敕令天帝釋（Indra，佛教的護法神）所派遣的諸位鬼神，來護佑那些受持三歸的男子和女人。』梵志因此問佛陀說：『是什麼樣的鬼神呢？我希望能夠聽聞，以此來開化十方所有受持三歸的人。』佛陀說：『是這樣的灌頂善神（Good deities of empowerment），現在我將為你簡略地說說這三十六位。』 四天王天上派遣的神，名叫彌栗頭不羅婆（Mrigashiras Prabha）（漢譯為善光，主管疾病）。 四天王天上派遣的神，名叫彌栗頭婆呵娑（Mrigashiras Vahasa）（漢譯為善明，主管頭痛）。 四天王天上派遣的神，名叫彌栗頭婆邏波（Mrigashiras Varapa）（漢譯為善力，主管寒熱）。 四天王天上派遣的神，名叫彌栗頭栴陀羅（Mrigashiras Chandala）（漢譯為善月，主管腹滿）。 四天王天上派遣的神，名叫彌栗頭陀利奢（Mrigashiras Dharisa）（漢譯為善見，主管癰腫）。 四天王天上派遣的神，名叫彌栗頭阿樓呵（Mrigashiras Aroha）（漢譯為善供，主管癲狂）。 四天王天上派遣的神，名叫彌栗頭伽娑婆帝（Mrigashiras Gasapati）（漢譯為善舍，主管愚癡）。
【English Translation】 English version: Then, a Brahmin ascetic named Mrigashiras (Deer Head) came to the Buddha, prostrated himself, knelt with his palms together, and said to the Buddha, 'I have long heard of the widespread fame of Gautama (Buddha's family name), and now I wish to abandon other teachings and receive the Three Refuges and the Five Precepts.' The Buddha said, 'Excellent, excellent, Brahmin! If you can abandon other paths and take refuge in me, you should repent for the sins of birth and death committed in countless past lives, sins that are immeasurable and uncountable.' The Brahmin said, 'Yes, I accept your teachings.' Immediately, he purified his body, speech, and mind, and thought, 'May the World-Honored One (a title for the Buddha) bestow upon me the precepts of the Dharma, which I will uphold throughout my life, daring not to violate or neglect them in the slightest.' The Buddha said, 'These are the precepts of the Dharma spoken by the Tathagata (a title for the Buddha), the Perfectly Enlightened One (a title for the Buddha), the Buddhas of the past, present, and future.' The Buddha said, 'Brahmin, listen carefully, receive carefully, and remember them in your heart.' He also said, 'Brahmin, for the rest of your life, take refuge in the Buddhas, the Supreme among all beings. For the rest of your life, take refuge in the Dharma, the Supreme in detachment. For the rest of your life, take refuge in the Sangha, the Supreme among the Sangha.' The Buddha said, 'Brahmin, with the completion of the Three Refuges, you are a true disciple, and you will not be disturbed by evil things.' The Buddha said, 'Brahmin, if you can wholeheartedly receive the Three Refuges, I will, for you and for the people of the ten directions, command the gods and spirits sent by Indra (a protector deity in Buddhism) to protect those men and women who receive the Three Refuges.' The Brahmin then asked the Buddha, 'What kind of gods and spirits are they? I wish to hear about them, so that I can enlighten all those in the ten directions who receive the Three Refuges.' The Buddha said, 'They are the Good deities of empowerment. Now I will briefly tell you about these thirty-six.' The god sent from the Heaven of the Four Kings is named Mrigashiras Prabha (meaning 'Good Light' in Chinese, in charge of diseases). The god sent from the Heaven of the Four Kings is named Mrigashiras Vahasa (meaning 'Good Brightness' in Chinese, in charge of headaches). The god sent from the Heaven of the Four Kings is named Mrigashiras Varapa (meaning 'Good Strength' in Chinese, in charge of chills and fever). The god sent from the Heaven of the Four Kings is named Mrigashiras Chandala (meaning 'Good Moon' in Chinese, in charge of abdominal fullness). The god sent from the Heaven of the Four Kings is named Mrigashiras Dharisa (meaning 'Good Vision' in Chinese, in charge of carbuncles and swellings). The god sent from the Heaven of the Four Kings is named Mrigashiras Aroha (meaning 'Good Offering' in Chinese, in charge of madness). The god sent from the Heaven of the Four Kings is named Mrigashiras Gasapati (meaning 'Good Giving' in Chinese, in charge of ignorance).
彌栗頭悉坻哆(漢言善寂主瞋恚)
四天上遣神名彌栗頭菩提薩(漢言善覺主淫慾)
四天上遣神名彌栗頭提波羅(漢言善天主邪鬼)
四天上遣神名彌栗頭呵波帝(漢言善住主傷亡)
四天上遣神名彌栗頭不若羅(漢言善福主冢墓)
四天上遣神名彌栗頭苾阇伽(漢言善術主四方)
四天上遣神名彌栗頭伽麗娑(漢言善帝主怨家)
四天上遣神名彌栗頭羅阇遮(漢言善主主偷盜)
四天上遣神名彌栗頭修乾陀(漢言善香主債主)
四天上遣神名彌栗頭檀那波(漢言善施主劫賊)
四天上遣神名彌栗頭支多那(漢言善意主疫毒)
四天上遣神名彌栗頭羅婆那(漢言善吉主五溫)
四天上遣神名彌栗頭缽婆馱(漢言善山主蜚尸)
四天上遣神名彌栗頭三摩陀(漢言善調主注連)
四天上遣神名彌栗頭戾禘馱(漢言善備主注腹)
四天上遣神名彌栗頭波利陀(漢言善敬主相引)
四天上遣神名彌栗頭波利那(漢言善凈主惡黨)
四天上遣神名彌栗頭虔伽地(漢言善品主蠱毒)
四天上遣神名彌栗頭毗梨馱(漢言善結主恐怖)
四天上遣神名彌栗頭支陀那(漢言善壽主厄難)
四天上遣神名
【現代漢語翻譯】 現代漢語譯本 彌栗頭悉坻哆(Militou Xididuo，漢言善寂主瞋恚)： 四天之上派遣的神，名為彌栗頭菩提薩(Militou Pusa，漢言善覺主淫慾)。 四天之上派遣的神，名為彌栗頭提波羅(Militou Tipoluo，漢言善天主邪鬼)。 四天之上派遣的神，名為彌栗頭呵波帝(Militou Hepodi，漢言善住主傷亡)。 四天之上派遣的神，名為彌栗頭不若羅(Militou Buruo Luo，漢言善福主冢墓)。 四天之上派遣的神，名為彌栗頭苾阇伽(Militou Bijiaqie，漢言善術主四方)。 四天之上派遣的神，名為彌栗頭伽麗娑(Militou Galisha，漢言善帝主怨家)。 四天之上派遣的神，名為彌栗頭羅阇遮(Militou Luozhezhe，漢言善主主偷盜)。 四天之上派遣的神，名為彌栗頭修乾陀(Militou Xiugantuo，漢言善香主債主)。 四天之上派遣的神，名為彌栗頭檀那波(Militou Dannabo，漢言善施主劫賊)。 四天之上派遣的神，名為彌栗頭支多那(Militou Zhiduona，漢言善意主疫毒)。 四天之上派遣的神，名為彌栗頭羅婆那(Militou Luopona，漢言善吉主五溫)。 四天之上派遣的神，名為彌栗頭缽婆馱(Militou Pobatuo，漢言善山主蜚尸)。 四天之上派遣的神，名為彌栗頭三摩陀(Militou Sanmotuo，漢言善調主注連)。 四天之上派遣的神，名為彌栗頭戾禘馱(Militou Lidituo，漢言善備主注腹)。 四天之上派遣的神，名為彌栗頭波利陀(Militou Bolituo，漢言善敬主相引)。 四天之上派遣的神，名為彌栗頭波利那(Militou Bolina，漢言善凈主惡黨)。 四天之上派遣的神，名為彌栗頭虔伽地(Militou Qianjiadi，漢言善品主蠱毒)。 四天之上派遣的神，名為彌栗頭毗梨馱(Militou Pilituo，漢言善結主恐怖)。 四天之上派遣的神，名為彌栗頭支陀那(Militou Zhituona，漢言善壽主厄難)。 四天之上派遣的神，名為
【English Translation】 English version Militou Xididuo (彌栗頭悉坻哆, meaning 'Good Tranquility, Lord of Anger' in Chinese): A deity dispatched from the Four Heavens, named Militou Pusa (彌栗頭菩提薩, meaning 'Good Awareness, Lord of Lust' in Chinese). A deity dispatched from the Four Heavens, named Militou Tipoluo (彌栗頭提波羅, meaning 'Good Heaven, Lord of Evil Spirits' in Chinese). A deity dispatched from the Four Heavens, named Militou Hepodi (彌栗頭呵波帝, meaning 'Good Abode, Lord of Injury and Death' in Chinese). A deity dispatched from the Four Heavens, named Militou Buruo Luo (彌栗頭不若羅, meaning 'Good Fortune, Lord of Tombs' in Chinese). A deity dispatched from the Four Heavens, named Militou Bijiaqie (彌栗頭苾阇伽, meaning 'Good Arts, Lord of the Four Directions' in Chinese). A deity dispatched from the Four Heavens, named Militou Galisha (彌栗頭伽麗娑, meaning 'Good Emperor, Lord of Enemies' in Chinese). A deity dispatched from the Four Heavens, named Militou Luozhezhe (彌栗頭羅阇遮, meaning 'Good Lord, Lord of Theft' in Chinese). A deity dispatched from the Four Heavens, named Militou Xiugantuo (彌栗頭修乾陀, meaning 'Good Fragrance, Lord of Debtors' in Chinese). A deity dispatched from the Four Heavens, named Militou Dannabo (彌栗頭檀那波, meaning 'Good Giving, Lord of Robbers' in Chinese). A deity dispatched from the Four Heavens, named Militou Zhiduona (彌栗頭支多那, meaning 'Good Intention, Lord of Pestilence' in Chinese). A deity dispatched from the Four Heavens, named Militou Luopona (彌栗頭羅婆那, meaning 'Good Auspiciousness, Lord of the Five Warmths' in Chinese). A deity dispatched from the Four Heavens, named Militou Pobatuo (彌栗頭缽婆馱, meaning 'Good Mountain, Lord of Flying Corpses' in Chinese). A deity dispatched from the Four Heavens, named Militou Sanmotuo (彌栗頭三摩陀, meaning 'Good Harmony, Lord of Continuous Affliction' in Chinese). A deity dispatched from the Four Heavens, named Militou Lidituo (彌栗頭戾禘馱, meaning 'Good Preparation, Lord of Abdominal Affliction' in Chinese). A deity dispatched from the Four Heavens, named Militou Bolituo (彌栗頭波利陀, meaning 'Good Reverence, Lord of Mutual Attraction' in Chinese). A deity dispatched from the Four Heavens, named Militou Bolina (彌栗頭波利那, meaning 'Good Purity, Lord of Evil Parties' in Chinese). A deity dispatched from the Four Heavens, named Militou Qianjiadi (彌栗頭虔伽地, meaning 'Good Quality, Lord of Poisonous Infestation' in Chinese). A deity dispatched from the Four Heavens, named Militou Pilituo (彌栗頭毗梨馱, meaning 'Good Binding, Lord of Terror' in Chinese). A deity dispatched from the Four Heavens, named Militou Zhituona (彌栗頭支陀那, meaning 'Good Longevity, Lord of Calamities' in Chinese). A deity dispatched from the Four Heavens, named
彌栗頭伽林摩(漢言善游主產乳)
四天上遣神名彌栗頭阿留伽(漢言善愿主縣官)
四天上遣神名彌栗頭阇利馱(漢言善因主口舌)
四天上遣神名彌栗頭阿伽馱(漢言善照主憂惱)
四天上遣神名彌栗頭阿訶娑(漢言善生主不安)
四天上遣神名彌栗頭娑和邏(漢言善至主百怪)
四天上遣神名彌栗頭波利那(漢言善藏主嫉妒)
四天上遣神名彌栗頭周陀那(漢言善音主咒咀)
四天上遣神名彌栗頭韋陀羅(漢言善妙主厭禱)
佛語梵志。是為三十六部神王。此諸善神凡有萬億恒河沙鬼神。以為眷屬陰相番代。以護男子女人等輩受三歸者。當書神王名字帶在身上。行來出入無所畏也。辟除邪惡消滅不善。梵志言諾唯唯天中天。梵志又白佛言。世尊以賜三自歸法。天帝遣善神三十六大王護助我身。已蒙世尊哀愍救度。今更頂禮請受法戒。佛言善哉梵志汝當凈身口意。懇惻至心敬受法戒。
佛言十方三世如來至真等正覺。皆由三歸五戒得之。佛言梵志盡形壽。不殺生不教他殺。是戒能持不。若能持有五神王隨逐護汝身。不令邪神惡鬼之所得便。
梵志盡形壽。不盜他人財寶不教他行盜。是戒能持不。若能持者。有五善神王隨逐護汝身。梵志盡形
【現代漢語翻譯】 現代漢語譯本 彌栗頭伽林摩(Militoujialinmo，漢譯為善游主產乳)： 四天之上派遣的神，名為彌栗頭阿留伽(Militoualiujia，漢譯為善愿主縣官)。 四天之上派遣的神，名為彌栗頭阇利馱(Militoujialituo，漢譯為善因主口舌)。 四天之上派遣的神，名為彌栗頭阿伽馱(Militouajiatuo，漢譯為善照主憂惱)。 四天之上派遣的神，名為彌栗頭阿訶娑(Militouahēsuo，漢譯為善生主不安)。 四天之上派遣的神，名為彌栗頭娑和邏(Militousuōheluo，漢譯為善至主百怪)。 四天之上派遣的神，名為彌栗頭波利那(Militoubolina，漢譯為善藏主嫉妒)。 四天之上派遣的神，名為彌栗頭周陀那(Militouzhoutuo'na，漢譯為善音主咒詛)。 四天之上派遣的神，名為彌栗頭韋陀羅(Militouweituoluo，漢譯為善妙主厭禱)。 佛告訴梵志：這就是三十六部神王。這些善神擁有萬億恒河沙數般的鬼神作為眷屬，輪流交替地保護接受三歸依的男子女人等。應當將神王的名字寫下來帶在身上，無論行走還是出入，都不會有所畏懼。可以辟除邪惡，消滅不善。梵志回答說：『是的，是的，天中天。』梵志又對佛說：『世尊賜予我三自歸法，天帝派遣三十六位善神大王來護助我的身體，我已經蒙受世尊的哀憐救度。現在再次頂禮，請求接受法戒。』佛說：『好啊，梵志，你應該清凈身口意，懇切至誠地敬受法戒。』 佛說：十方三世的如來至真等正覺，都是通過三歸五戒而證得的。佛告訴梵志：『盡你一生的壽命，不殺生，不教他人殺生，這條戒律你能持守嗎？』如果能夠持守，就有五位神王隨身保護你，不讓邪神惡鬼有機可乘。 梵志說：『盡我一生的壽命，不偷盜他人的財物，不教他人行盜，這條戒律你能持守嗎？』如果能夠持守，就有五位善神王隨身保護你。梵志說：『盡我一生』
【English Translation】 English version Militoujialinmo (彌栗頭伽林摩, translated as 'Good Wanderer, Lord of Milk Production'): A deity sent from the Four Heavens, named Militoualiujia (彌栗頭阿留伽, translated as 'Good Vow, Lord Magistrate'). A deity sent from the Four Heavens, named Militoujialituo (彌栗頭阇利馱, translated as 'Good Cause, Lord of Speech'). A deity sent from the Four Heavens, named Militouajiatuo (彌栗頭阿伽馱, translated as 'Good Illumination, Lord of Worries'). A deity sent from the Four Heavens, named Militouahēsuo (彌栗頭阿訶娑, translated as 'Good Birth, Lord of Unease'). A deity sent from the Four Heavens, named Militousuōheluo (彌栗頭娑和邏, translated as 'Good Arrival, Lord of All Oddities'). A deity sent from the Four Heavens, named Militoubolina (彌栗頭波利那, translated as 'Good Concealment, Lord of Jealousy'). A deity sent from the Four Heavens, named Militouzhoutuo'na (彌栗頭周陀那, translated as 'Good Sound, Lord of Curses'). A deity sent from the Four Heavens, named Militouweituoluo (彌栗頭韋陀羅, translated as 'Good Subtlety, Lord of Aversion and Prayers'). The Buddha told the Brahmin: 'These are the thirty-six divisions of divine kings. These virtuous deities have billions of Ganges-river-sand-like ghosts and spirits as their retinue, taking turns to protect men and women who have taken the Three Refuges. You should write down the names of the divine kings and carry them on your person. Whether walking or entering and exiting, you will have no fear. They can ward off evil and eliminate unwholesomeness.' The Brahmin replied: 'Yes, yes, Lord of the Lords.' The Brahmin then said to the Buddha: 'The World-Honored One has bestowed upon me the Three Refuges. The Heavenly Emperor has sent thirty-six great divine kings to protect and assist my body. I have already received the compassionate salvation of the World-Honored One. Now I prostrate again, requesting to receive the Dharma precepts.' The Buddha said: 'Good, Brahmin, you should purify your body, speech, and mind, and sincerely and respectfully receive the Dharma precepts.' The Buddha said: 'The Tathagatas, the Truly Enlightened Ones of the ten directions and three times, all attained enlightenment through the Three Refuges and Five Precepts.' The Buddha told the Brahmin: 'For the rest of your life, do not kill, and do not teach others to kill. Can you uphold this precept?' If you can uphold it, five divine kings will follow and protect you, preventing evil spirits and demons from taking advantage of you. The Brahmin said: 'For the rest of my life, I will not steal the wealth of others, and I will not teach others to steal. Can you uphold this precept?' If you can uphold it, five virtuous divine kings will follow and protect you. The Brahmin said: 'For the rest of my life'
壽不邪淫是戒能持不若能持者。有五神王隨逐護汝身。眾魔皆不得便。梵志盡形壽。不妄言綺語兩舌斗亂。是戒能持不。若能持者。有五神王隨逐護汝身。梵志盡形壽。不飲谷酒甘蔗酒葡萄酒能放逸酒。如是等酒皆不得飲。是戒能持不。若能持者。有五善神王隨逐護汝身。
佛語梵志。是為三歸五戒法也。汝善持之勿有毀犯。說已。梵志因白佛言。世尊說言若持五戒者。有二十五善神。衛護人身在人左右。守于宮宅門戶之上。使萬事吉祥。惟愿世尊為我說之。佛言梵志我今略演。敕天帝釋使四天王。遣諸善神營護汝身。如是章句善神名字。二十五王其名如是。
神名蔡芻毗愈他尼主護人身辟除邪惡
神名輸多利輸陀尼主護人六情悉令完具
神名毗樓遮耶波主護人腹內五藏平調
神名阿陀龍摩坻主護人血脈悉令通暢
神名波羅桓尼和尼主護人爪指無所毀傷
神名坻摩阿毗婆馱主護人出入行來安寧
神名阿修輪婆羅陀主護人所啖飲食甘香
神名婆羅摩亶雄雌主護人夢安覺歡悅
神名婆羅門地鞞哆主護人不為蟲毒所中
神名那摩吁多耶舍主護人不為霧露惡毒所害
神名佛馱仙陀樓多主護人斗諍口舌不行
神名鞞阇耶藪多娑主護人不為溫瘧
【現代漢語翻譯】 現代漢語譯本 『壽不邪淫』（終身不邪淫）是戒律，你能遵守嗎？如果能遵守，有五位神王會跟隨保護你的身體，眾魔都無法得逞。 『梵志盡形壽，不妄言綺語兩舌斗亂』（婆羅門終身不妄語、不花言巧語、不兩舌、不挑撥離間）是戒律，你能遵守嗎？如果能遵守，有五位神王會跟隨保護你的身體。 『梵志盡形壽，不飲谷酒甘蔗酒葡萄酒能放逸酒』（婆羅門終身不飲用穀物釀的酒、甘蔗酒、葡萄酒等使人放逸的酒），你能遵守這條戒律嗎？如果能遵守，有五位善神王會跟隨保護你的身體。
佛告訴梵志：『這就是三歸五戒之法。你要好好遵守，不要違犯。』說完，梵志於是對佛說：『世尊說如果有人持守五戒，就有二十五位善神，衛護人身，在人左右，守護宮宅門戶，使萬事吉祥。希望世尊為我解說這些善神。』佛說：『梵志，我現在簡略地為你講述，我已敕令天帝釋，派遣四天王，遣派各位善神來守護你的身體。這些章句和善神的名字，這二十五位神王的名字如下：』
神名蔡芻毗愈他尼（Caishu Pi Yutani），主要保護人的身體，辟除邪惡。 神名輸多利輸陀尼（Shutuo Lishutuoni），主要保護人的六根，使之完好無損。 神名毗樓遮耶波（Pilouzhe Yebo），主要保護人的腹內五臟，使其平和協調。 神名阿陀龍摩坻（Atuo Longmachi），主要保護人的血脈，使其通暢無阻。 神名波羅桓尼和尼（Paluo Huanni Henni），主要保護人的爪和指，使其不受損傷。 神名坻摩阿毗婆馱（Chima Apipotu），主要保護人出入行走，使其平安寧靜。 神名阿修輪婆羅陀（Axiulun Poluotu），主要保護人所吃的飲食，使其甘甜芳香。 神名婆羅摩亶雄雌（Paluomo Danxiongci），主要保護人睡眠安穩，醒來歡悅。 神名婆羅門地鞞哆（Paluomen Dibi Duo），主要保護人不被蟲類毒物所傷。 神名那摩吁多耶舍（Namo Yudu Yeshe），主要保護人不被霧露等惡毒之氣所害。 神名佛馱仙陀樓多（Fotuo Xiantuo Loutuo），主要保護人避免爭鬥口舌。 神名鞞阇耶藪多娑（Pizheye Soudousuo），主要保護人不患溫瘧疾病。
【English Translation】 English version 『To abstain from unchaste conduct for life』 is a precept. Can you uphold it? If you can uphold it, five divine kings will follow and protect your body, and all demons will be unable to take advantage. 『The Brahman (Fan Zhi) throughout his life, does not engage in false speech, embellished language, divisive speech, or inciting discord』 is a precept. Can you uphold it? If you can uphold it, five divine kings will follow and protect your body. 『The Brahman throughout his life, does not drink grain wine, sugarcane wine, grape wine, or any intoxicating liquor.』 Can you uphold this precept? If you can uphold it, five virtuous divine kings will follow and protect your body.
The Buddha told the Brahman: 『These are the teachings of the Three Refuges and the Five Precepts. You should uphold them well and not violate them.』 After speaking, the Brahman then said to the Buddha: 『The World-Honored One said that if one upholds the Five Precepts, there will be twenty-five virtuous deities who guard the person, stay by their side, protect their homes and gates, and bring auspiciousness to all things. I hope the World-Honored One will explain these virtuous deities to me.』 The Buddha said: 『Brahman, I will now briefly explain to you. I have ordered Emperor Shakra (Ti Di Shi) to command the Four Heavenly Kings to send various virtuous deities to protect your body. These are the verses and names of the virtuous deities, the names of these twenty-five kings are as follows:』
The deity named Caishu Pi Yutani, mainly protects the human body and wards off evil. The deity named Shutuo Lishutuoni, mainly protects the six senses of people, making them complete and intact. The deity named Pilouzhe Yebo, mainly protects the five internal organs of people, making them peaceful and harmonious. The deity named Atuo Longmachi, mainly protects the blood vessels of people, making them unobstructed. The deity named Paluo Huanni Henni, mainly protects the nails and fingers of people, making them free from damage. The deity named Chima Apipotu, mainly protects people's comings and goings, making them peaceful and tranquil. The deity named Axiulun Poluotu, mainly protects the food and drink that people eat, making them sweet and fragrant. The deity named Paluomo Danxiongci, mainly protects people's sleep, making it peaceful, and their waking, making it joyful. The deity named Paluomen Dibi Duo, mainly protects people from being harmed by insects and poisonous creatures. The deity named Namo Yudu Yeshe, mainly protects people from being harmed by fog, dew, and other poisonous elements. The deity named Fotuo Xiantuo Loutuo, mainly protects people from disputes and quarrels. The deity named Pizheye Soudousuo, mainly protects people from suffering from malaria.
鬼所持
神名涅坻醯馱多耶主護人不為縣官所得
神名阿邏多賴都耶主護人舍宅四方逐兇殃
神名波羅那佛曇主護人平定舍宅八神
神名阿提梵者珊耶主護人不為冢墓鬼所嬈
神名因臺羅因臺羅主護人門戶辟除邪惡
神名三摩毗羅尸陀主護人四大安隱無病(此神名丹本無)
神名阿伽嵐施婆多主護人不為外氣鬼神害
神名佛曇彌摩多哆主護人不為災火所近
神名多賴叉三密陀主護人不為偷盜所侵
神名阿摩羅斯兜嘻主護人若入山林不為虎狼所害
神名那羅門阇兜帝主護人不為傷亡所嬈
神名薩鞞尼幹那波主護人除諸鳥鳴狐鳴
神名荼鞞阇毗舍羅主護人除犬鼠變怪
神名加摩毗那阇尼佉主護人不為兇注所牽
佛告梵志言。若男子女人帶佩此二十五灌頂章句善神名者。若入軍陣斗諍之時。刀不傷身箭射不入。鬼神羅剎終不嬈近。若到蠱道家亦不能害。若行來出入有小魔鬼亦不得近。帶佩此神王名者夜無惡夢。縣官盜賊水火災怪。怨家闇謀口舌斗亂。自然歡喜兩作和解。俱生慈心惡意悉滅。[(魅-未+夭)-ㄙ]魅魍魎邪忤薜荔。外道符咒厭禱之者。樹木精魅百蟲精魅。鳥狩精魅溪谷精魅。門中鬼神戶中鬼神。井灶鬼神洿
【現代漢語翻譯】 現代漢語譯本 鬼所持
神名涅坻醯馱多耶（Netehituotaye），主管保護人們不被官府抓捕。
神名阿邏多賴都耶（Aluotuolaituoye），主管保護人們的住宅，驅逐四面八方的兇險災殃。
神名波羅那佛曇（Poluonafutan），主管保護人們平定住宅，鎮守八方神靈。
神名阿提梵者珊耶（Atifanzheshanye），主管保護人們不被墳墓中的鬼怪所侵擾。
神名因臺羅因臺羅（Yintailuoyintailuo），主管保護人們的門戶，驅除邪惡。
神名三摩毗羅尸陀（Sanmopiluoshituo），主管保護人們四大安穩，沒有疾病。（此神名在其他版本中沒有）
神名阿伽嵐施婆多（Aqilanshibatuo），主管保護人們不被外界的邪氣鬼神所傷害。
神名佛曇彌摩多哆（Futanmimotuoduo），主管保護人們不被火災所侵擾。
神名多賴叉三密陀（Duolaichasanmituo），主管保護人們不被偷盜所侵犯。
神名阿摩羅斯兜嘻（Amoluosidouxi），主管保護人們如果進入山林，不被虎狼所傷害。
神名那羅門阇兜帝（Naluomenzhadoudi），主管保護人們不被意外傷亡所侵擾。
神名薩鞞尼幹那波（Sabinigan'nabo），主管保護人們消除各種鳥鳴狐叫帶來的不祥。
神名荼鞞阇毗舍羅（Tupishapishaluo），主管保護人們消除狗鼠變異帶來的怪事。
神名加摩毗那阇尼佉（Jiamopinazhaniqie），主管保護人們不被兇惡的詛咒所牽連。
佛陀告訴梵志說：『如果男子女人佩戴這二十五個灌頂章句善神的名字，如果在軍隊作戰或爭鬥的時候，刀不會傷到身體，箭也射不進去。鬼神羅剎終究不會侵擾靠近。如果到了使用蠱術的人家，也不能被其所害。如果行走、出入，有小魔鬼也不能靠近。佩戴這些神王的名字，晚上沒有惡夢。官府、盜賊、水火災害、怨家暗中謀害、口舌爭鬥，自然會歡喜和解，雙方產生慈悲心，惡意全部消滅。各種精怪、山精水怪、邪惡之氣、外道的符咒厭勝之術，樹木的精怪、各種蟲類的精怪、鳥獸的精怪、溪谷的精怪、門中的鬼神、戶中的鬼神、井灶的鬼神、污穢
【English Translation】 English version Held by Ghosts
The divine name is Netehituotaye, who is in charge of protecting people from being arrested by government officials.
The divine name is Aluotuolaituoye, who is in charge of protecting people's residences and dispelling ominous disasters from all directions.
The divine name is Poluonafutan, who is in charge of protecting people, pacifying residences, and guarding the gods of the eight directions.
The divine name is Atifanzheshanye, who is in charge of protecting people from being disturbed by ghosts in tombs.
The divine name is Yintailuoyintailuo, who is in charge of protecting people's gates and dispelling evil.
The divine name is Sanmopiluoshituo, who is in charge of protecting people's four elements (earth, water, fire, wind) to be stable and free from illness. (This divine name is not in other versions)
The divine name is Aqilanshibatuo, who is in charge of protecting people from being harmed by external evil spirits.
The divine name is Futanmimotuoduo, who is in charge of protecting people from being approached by fire disasters.
The divine name is Duolaichasanmituo, who is in charge of protecting people from being invaded by theft.
The divine name is Amoluosidouxi, who is in charge of protecting people from being harmed by tigers and wolves if they enter the mountains and forests.
The divine name is Naluomenzhadoudi, who is in charge of protecting people from being disturbed by accidental deaths.
The divine name is Sabinigan'nabo, who is in charge of protecting people and eliminating the ominousness brought by various bird and fox cries.
The divine name is Tupishapishaluo, who is in charge of protecting people and eliminating strange events caused by dog and rat mutations.
The divine name is Jiamopinazhaniqie, who is in charge of protecting people from being implicated by vicious curses.
The Buddha told the Brahmin: 'If men and women wear the names of these twenty-five consecrated and virtuous deities, if they are in battle or strife, swords will not harm their bodies, and arrows will not penetrate them. Ghosts and Rakshasas will not disturb or approach them. If they go to the homes of those who practice witchcraft, they cannot be harmed by them. If they walk, go out, or come in, even small demons cannot approach them. Those who wear the names of these divine kings will have no nightmares at night. Government officials, thieves, water and fire disasters, enemies plotting in secret, verbal disputes, will naturally be happy and reconciled, and both sides will develop compassion, and all malice will be extinguished. All kinds of goblins, mountain spirits and water monsters, evil spirits, external Taoist talismans and witchcraft, the spirits of trees, the spirits of various insects, the spirits of birds and beasts, the spirits of streams and valleys, the gods in the gates, the gods in the households, the gods of wells and stoves, and the gods of filth.'
池鬼神。廁溷中鬼一切諸鬼神。皆不得留住某甲身中。若男子女人。帶此三歸五戒善神名字者。某甲入山陵溪谷。曠路抄賊自然不現。師子虎狼羆熊之屬。悉自藏縮不害人也。
佛告梵志。昔迦羅柰大國有婆羅門子名曰執持。富貴大姓不奉三寶。事九十五種之道以求福祐。久久之後聞其國中。有賢善長者輩盡奉佛法聖僧化導。皆得富貴長壽安隱。又能度脫生老病死受法無窮。今世後世不入三惡道中。執持長者作是念言。不如舍置余道奉敬三寶。即便詣佛頭面著地。為佛作禮長跪白佛言。我本愚癡無所知識。久聞三寶不能奉事。我於今日始得信解。佛法大慈普濟天下。我今欲舍余道歸命于佛。唯愿天尊哀愍我等。使得法戒為清信士。佛言汝善思量之。人能止惡為善者。何憂不得安隱富貴。壽命延長解脫眾難者乎。執持白佛言。今我以所事非真故歸命于佛耳。唯愿哀愍去我濁穢之行。受佛清凈決言。
佛語執持長者。汝審能爾者可禮敬三寶。執持長者即便胡跪合掌禮佛。於是與世尊授三歸。受三歸已當有三十六善神王。隨逐護汝身。佛復告言善男子汝能遠惡。求善知識世之希有。我當更授汝五戒之法。佛言第一不殺第二不盜第三不邪淫第四不兩舌惡口妄言綺語第五不飲酒。長者執持已受三歸及五戒竟。佛語長
【現代漢語翻譯】 現代漢語譯本：池塘鬼神、廁所中的鬼，一切諸鬼神，都不得停留在某某（某甲）的身體中。如果男子女人，佩戴這三歸五戒善神名字的人，某某進入山陵溪谷，在空曠的道路上遇到強盜，自然不會出現。獅子、老虎、熊羆之類，都會自己藏起來，不傷害人。
佛告訴梵志：『過去在迦羅柰（Kālanātha）大國，有一位婆羅門（Brahmin）的兒子名叫執持（Dhrti）。他出身富貴大家，卻不信奉三寶（佛、法、僧），而是信奉九十五種外道，以求福佑。很久以後，他聽說國內有賢善的長者們都信奉佛法，受到聖僧的教化引導，都變得富貴長壽、安穩快樂，並且能夠脫離生老病死，所受的佛法無窮無盡，今生來世都不會墮入三惡道中。』執持長者心想：『不如捨棄其他道，信奉三寶。』於是前往佛陀處，頭面著地，向佛作禮，長跪稟告佛陀說：『我過去愚癡無知，很久以來聽聞三寶卻不能信奉。我今天才開始信解，佛法大慈大悲，普度天下。我現在想捨棄其他道，歸命于佛。唯愿天尊（佛）憐憫我們，讓我們得到法戒，成為清信士（在家男居士）。』佛說：『你好好思量這件事。人如果能夠止惡行善，何愁不能得到安穩富貴、壽命延長、解脫各種苦難呢？』執持稟告佛陀說：『現在我因為過去所信奉的不是真理，所以才歸命于佛。唯愿您哀憐我，去除我污濁的行為，接受我清凈的誓言。』
佛告訴執持長者：『你真的能做到這樣嗎？如果能，就應當禮敬三寶。』執持長者立刻胡跪合掌，禮敬佛陀。於是世尊為他授予三歸（歸依佛、歸依法、歸依僧）。受了三歸之後，當有三十六位善神王，跟隨保護你的身體。佛又告訴他：『善男子，你能夠遠離惡行，尋求善知識，這在世上是很少見的。我應當再授予你五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）之法。』佛說：『第一不殺生，第二不偷盜，第三不邪淫，第四不兩舌、惡口、妄言、綺語，第五不飲酒。』長者執持受了三歸和五戒之後，佛告訴長
【English Translation】 English version: Pond ghosts, toilet ghosts, all kinds of ghosts and spirits, none of them are allowed to stay in the body of so-and-so (a certain person). If men and women carry the names of the benevolent deities of the Three Refuges and Five Precepts, when so-and-so enters mountains, valleys, or desolate roads where robbers might appear, they will naturally not be seen. Lions, tigers, bears, and other such creatures will all hide themselves and not harm people.
The Buddha told the Brahmin: 'In the past, in the great country of Kālanātha, there was a Brahmin's son named Dhrti. He came from a wealthy and noble family, but he did not believe in the Three Jewels (Buddha, Dharma, Sangha). Instead, he served ninety-five kinds of external paths in order to seek blessings. After a long time, he heard that the virtuous elders in his country all believed in the Buddha's teachings and were guided by the holy Sangha. They all became wealthy, long-lived, peaceful, and happy, and were able to escape birth, old age, sickness, and death. The Dharma they received was endless, and they would not fall into the three evil realms in this life or the next.' The elder Dhrti thought: 'It is better to abandon other paths and believe in the Three Jewels.' So he went to the Buddha, prostrated himself with his head touching the ground, paid homage to the Buddha, knelt down, and reported to the Buddha, saying: 'In the past, I was ignorant and did not know anything. For a long time, I heard of the Three Jewels but could not believe in them. Today, I have finally begun to understand and believe that the Buddha's Dharma is great compassion and universally saves the world. Now I want to abandon other paths and take refuge in the Buddha. May the World Honored One (Buddha) have mercy on us and allow us to receive the Dharma precepts and become lay devotees.' The Buddha said: 'You should think carefully about this. If a person can stop evil and do good, why worry about not obtaining peace, wealth, longevity, and liberation from all kinds of suffering?' Dhrti reported to the Buddha, saying: 'Now I take refuge in the Buddha because what I believed in the past was not the truth. May you have mercy on me, remove my defiled actions, and accept my pure vows.'
The Buddha told the elder Dhrti: 'Can you really do this? If so, you should pay homage to the Three Jewels.' The elder Dhrti immediately knelt down on one knee, put his palms together, and paid homage to the Buddha. Then the World Honored One conferred the Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha) upon him. After receiving the Three Refuges, there will be thirty-six benevolent spirit kings who will follow and protect your body. The Buddha also told him: 'Good man, it is rare in the world for you to be able to stay away from evil deeds and seek good teachers. I should also confer upon you the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not drinking).' The Buddha said: 'First, do not kill; second, do not steal; third, do not commit sexual misconduct; fourth, do not engage in divisive speech, harsh speech, false speech, or frivolous speech; fifth, do not drink alcohol.' After the elder Dhrti received the Three Refuges and the Five Precepts, the Buddha told
者。汝能持是歸戒。遊行之處可無所畏。戒神二十五歸神三十六。常隨護汝。外諸惡魔無敢當汝者。長者從佛受歸戒竟。佛為說法。歡喜信解禮佛而去。於是已后長者執持到他國中。見人殺生盜人財物。見好色女貪愛戀之。見人好惡便論說之。見人飲酒便欲追之。心意如是無一時定。便自念言。悔從佛受三歸五戒重誓之法。作如是念。我當還佛三歸五戒之法。即詣佛所而白佛言。前受三歸五戒之法。多所禁制不得復從本意所作。今自思惟欲罷。不能事佛可爾以不。何以故佛法尊重非凡類所及。可得還法戒不乎。佛默然不應。言猶未絕口中便有自然鬼神。持鐵椎拍長者頭。復有鬼神解脫其衣裳。復有鬼神以鐵鉤。就其口中曳取其舌。復有淫女鬼神以刀割其陰。復有鬼神洋銅灌其口。前後左右有諸鬼神。競來分裂取其血肉而啖食之。長者執持恐怖戰掉。無所歸憑面如土色。又有自然之火焚燒其身。求生不得求死不得。諸鬼神輩急持長者不令得動。佛見如是哀而念之。因問長者汝今當復云何。長者口噤不能復言。但得舉手自摶而已。從佛求哀悔惡歸善。佛便以威神救度長者。諸鬼神王見佛世尊以威神力救度長者。各各住立一面。長者於是小得蘇息。便起叩頭前白佛言。我身中有是五賊。牽我入三惡道中。坐欲作罪違負所受。
愿佛哀我受我懺悔。佛言汝。自心口所為當咎于誰長者白佛我從今日改往修來。奉受三歸及五戒法。持月六齋年三長齋。燒香散華懸雜幡蓋供事三寶。從今以去不敢復犯破歸戒法。佛言如汝今所言者是為大善。如汝眼所見身所更。自作自得非天授與。
佛語長者汝今受是三歸五戒。莫復如前受歸戒法也。破是歸戒名為再犯。若三犯者為五官所得便。輔王小臣都錄監伺五帝使者之所得便。收神錄命皆依本罪。是故我說是言。令清信士女勸受歸戒。歸有三十六鬼神之王隨逐護助。戒有二十五神。營護左右門戶之上辟除兇惡。六天之上天帝所遣歸戒之神。凡有億億恒沙之數。諸鬼神王番代擁護不令衰耗。諸天歡喜皆言善哉當共護之。如是持戒若完具者。十方現在無量諸佛菩薩羅漢皆共稱譽。是清信士女臨其終時。佛皆分身而往迎之。不使持戒男子女人墮惡道中。若戒羸者當益作福德。佈施持戒忍辱精進一心智慧。然燈燒香散雜色華。懸繒幡蓋歌詠贊嘆恭敬禮拜。益持齋戒亦得過度。若不能如上修行如是功德。復持戒不完向諸邪道覓求福祐。三歸五戒億億恒沙諸鬼神王各各離之。惡鬼數來而嬈近之。因哀致病耗亂其家。起諸病痛遂致喪亡。財物不聚所向不偶。死復還墮地獄之中。雖戒具足不持六齋。猶華樹無果婦人不產
【現代漢語翻譯】 現代漢語譯本：愿佛陀憐憫我，接受我的懺悔。佛陀說：『你自己的身口意所為，應當歸咎於誰呢？』長者對佛說：『我從今天開始改正過去的錯誤，修持未來的善行，奉行三歸依和五戒法，每月持六齋日，每年持三次長齋，燒香、散花、懸掛各種幡蓋來供養三寶。從今以後，不敢再違犯破毀歸依和戒律。』佛陀說：『像你現在所說的，這是非常好的。正如你眼睛所見，身體所經歷的，都是自己所作所為的結果，不是上天給予的。』 佛陀告訴長者：『你現在受持這三歸依五戒，不要再像以前那樣違犯歸依和戒律了。破壞歸依和戒律，這叫做再犯。如果三次違犯，就會被五官（地獄的官吏）所乘，還會被輔王的小臣、都錄監伺以及五帝使者所乘。他們會收錄你的神識，記錄你的壽命，都按照你原本的罪行來處理。所以我說這些話，是爲了勸清信士女受持歸依和戒律。歸依有三十六位鬼神之王跟隨保護和幫助。戒律有二十五位神靈，守護你的左右和門戶，驅除兇惡。六天之上的天帝所派遣的歸依戒律之神，數量有億億恒河沙數。各位鬼神之王輪流擁護，不讓你的功德衰減耗盡。諸天都歡喜，都說「善哉」，應當共同護持他。』像這樣持戒，如果能夠圓滿具足，十方現在無量的諸佛、菩薩、羅漢都會共同稱讚。這樣的清信士女臨終的時候，佛都會分身前往迎接，不讓持戒的男子女人墮入惡道之中。如果戒律不堅固，應當多做福德，佈施、持戒、忍辱、精進、一心、智慧，點燈、燒香、散各種顏色的花，懸掛彩色的幡蓋，歌詠贊嘆，恭敬禮拜，多持齋戒，也可以得到超度。如果不能像上面那樣修行這些功德，又持戒不圓滿，向各種邪道尋求福佑，三歸依五戒的億億恒河沙數的鬼神之王都會各自離去。惡鬼會經常來侵擾接近他，因為哀傷而導致疾病，耗損擾亂他的家庭，引起各種病痛，最終導致死亡。財物不能聚集，所做的事情都不順利。死後又會墮入地獄之中。即使戒律具足，如果不持六齋日，就像華美的樹木沒有果實，婦人不能生育一樣。
【English Translation】 English version: May the Buddha have mercy on me and accept my repentance.' The Buddha said, 'Whom should you blame for what your mind, mouth, and body have done?' The elder replied to the Buddha, 'From today on, I will correct my past mistakes and cultivate future good deeds. I will uphold the Three Refuges and the Five Precepts, observe the six monthly fast days, and the three annual long fasts. I will offer incense, scatter flowers, and hang various banners and canopies to make offerings to the Triple Gem. From now on, I dare not violate or break the Refuges and Precepts again.' The Buddha said, 'What you say now is very good. Just as what your eyes see and your body experiences are the results of your own actions, not given by heaven.' The Buddha told the elder, 'Now that you have taken these Three Refuges and Five Precepts, do not violate the Refuges and Precepts as before. Breaking the Refuges and Precepts is called a second offense. If you violate them three times, you will be taken advantage of by the Five Officers (officials of hell), as well as by the minor officials of the Assistant King, the Registrar Supervisors, and the messengers of the Five Emperors. They will record your spirit and life, and deal with you according to your original sins. Therefore, I say these words to encourage faithful men and women to take the Refuges and Precepts. The Refuges have thirty-six kings of ghosts and spirits who follow, protect, and assist you. The Precepts have twenty-five deities who guard your left and right sides and your doorways, and ward off evil. The deities of the Refuges and Precepts sent by the Heavenly Emperor above the Six Heavens are countless as billions of Ganges sands. The kings of the ghosts and spirits take turns protecting you, not allowing your merits to diminish or be exhausted. All the heavens rejoice and say, 'Excellent! We should protect him together.' If you uphold the precepts in this way, completely and perfectly, the countless Buddhas, Bodhisattvas, and Arhats in the ten directions will all praise you. When such a faithful man or woman is about to die, the Buddha will manifest himself and go to welcome them, not allowing the men and women who uphold the precepts to fall into evil realms. If the precepts are weak, you should do more meritorious deeds, give alms, uphold the precepts, practice patience, diligence, one-pointedness, and wisdom, light lamps, burn incense, scatter various colored flowers, hang colorful banners and canopies, sing praises, and pay homage respectfully. Observing more fasts and precepts can also lead to liberation. If you cannot cultivate these merits as mentioned above, and you uphold the precepts incompletely, seeking blessings from various heretical paths, the billions of Ganges sands of kings of ghosts and spirits of the Three Refuges and Five Precepts will each leave you. Evil ghosts will frequently come to harass and approach you, causing illness due to sorrow, depleting and disrupting your family, causing various pains, and eventually leading to death. Wealth will not accumulate, and what you do will not be successful. After death, you will fall back into hell. Even if you have taken the precepts, if you do not observe the six fast days, it is like a beautiful tree without fruit, or a woman who cannot bear children.'
。種穀不滋治生無利。折耗失本吏無衣幘。不持齋戒無利如是。佛言長者。人犯所受破是歸戒。凡為天上二百七十神王之所得便。更非外魔之所得便。此鬼神視人善惡。若持禁戒不毀犯者。開人心意示人善惡。人若不善便為作害疏記善惡奏上大王。大王執持隨罪輕重。盡其壽命如法苦治不令有怨。使破戒者甘心受之。佛告梵志。長者執持舍彼異道。於我法中受持歸戒。心不安定而復破犯。遂為鬼神之所得便受諸苦痛。今自悔責求哀懺謝。改更修善作諸福德。滅諸惡法今皆得道。合家大小宗族之中。見長者執持罪福報應。悉從我受三歸五戒。堅持不犯皆得法眼凈。我今於此會中。廣說長者宿命因緣明驗罪福。示於後世廣宣流佈使得聞知。
佛語梵志若有清信士清信女。若為邪神惡鬼所得便者。若橫為縣官所羅。盜賊剝奪。遇大疾病厄難之日。當洗浴身體。男子著單衣白𢂿女當素衣。澡漱口齒。七日七夜長齋菜食。敷好高座懸繒幡蓋。香汁灑地燒栴檀香。一日七轉讚詠此灌頂大章句。如是妙典至真秘藏。消滅一切無量災變。梵志白佛言。天中天已能為我及十方眾生。說三歸五戒鬼神名竟。若男子女人慾受者當云何授與。佛言若人慾受先禮十方佛。長跪叉手作如是言。我弟子某甲盡形壽受三歸五戒。諸佛菩薩真人聖眾
【現代漢語翻譯】 現代漢語譯本： 種植穀物卻不精心管理，經營產業沒有收益。折損耗費了本錢，官吏沒有帽子穿。不遵守齋戒就沒有利益，就是這樣。佛說：『長者，人違犯所受的歸戒，就會被天上的二百七十位神王所乘虛而入，而不是外面的邪魔。這些鬼神觀察人的善惡，如果有人持守禁戒而不毀犯，他們就會開啟人的心意，指示人善惡。人如果作惡，他們就會加以危害，詳細記錄善惡，上奏給大王。大王根據罪行的輕重，盡其壽命，依法嚴厲懲治，不讓他們有怨恨，使破戒者甘心接受懲罰。』佛告訴梵志：『長者執迷不悟，捨棄了其他道，在我佛法中受持歸戒，但心不安定又再次破戒，於是被鬼神乘虛而入，遭受各種痛苦。現在自己悔恨責備，哀求懺謝，改正錯誤，修習善行，做各種福德，消除各種惡法，現在都已得道。全家大小，宗族之中，看到長者執持罪福報應，都從我這裡受三歸五戒，堅持不犯，都得到了清凈的法眼。我現在於此法會中，廣泛宣說長者宿世的因緣，明確驗證罪福，昭示於後世，廣泛宣傳流佈，使人們都能聽聞知曉。』 佛告訴梵志：『如果有清凈的信士、清凈的信女，如果被邪神惡鬼所乘虛而入，或者無端被官府拘捕，被盜賊剝奪財物，遇到重大疾病災難的日子，應當洗浴身體。男子穿單衣白布，女子穿素衣。洗漱口齒。七日七夜長期齋戒，吃素食。鋪設好的高座，懸掛繒幡蓋。用香汁灑地，焚燒栴檀香。一日七次讚詠這灌頂大章句。如此妙典，至真秘藏，消滅一切無量的災變。』梵志對佛說：『天中天，您已經能為我和十方眾生，說了三歸五戒鬼神的名字。如果男子女人想要受戒，應當如何授予呢？』佛說：『如果有人想要受戒，先禮拜十方佛，長跪合掌，這樣說：我弟子某甲，盡形壽受三歸五戒，諸佛菩薩真人聖眾。』
【English Translation】 English version: 'Planting grains without diligent management yields no profit in livelihood. Losses deplete the capital, and officials lack hats. Not observing the precepts of fasting brings no benefit, such is the case.' The Buddha said, 'O householder, when a person violates the precepts they have received, they become vulnerable to the two hundred and seventy divine kings of the heavens, rather than external demons. These spirits observe people's good and evil deeds. If someone upholds the precepts without violation, they open that person's mind, showing them good and evil. If a person does evil, they will inflict harm, meticulously recording good and evil, and reporting it to the Great King. The Great King, according to the severity of the sins, will inflict severe punishment according to the law throughout their lifespan, preventing them from harboring resentment, so that those who break the precepts willingly accept the punishment.' The Buddha told the Brahmin, 'The householder stubbornly clung to other paths, abandoning them. In my Dharma, he received and upheld the precepts of refuge, but his mind was unstable and he violated them again, thus becoming vulnerable to the spirits and suffering various pains. Now, he repents and blames himself, pleading for forgiveness, correcting his errors, cultivating good deeds, performing various merits, and eliminating all evil dharmas. Now, he has attained the path. His entire family, among his clan, seeing the householder upholding the retribution of sins and merits, all received the Three Refuges and Five Precepts from me, upholding them without violation, and all attained the pure Dharma eye. Now, in this assembly, I extensively proclaim the householder's past life causes, clearly verifying sins and merits, revealing them to future generations, widely propagating and disseminating them, so that people can hear and know them.' The Buddha told the Brahmin, 'If there are pure believing men or pure believing women, if they are taken advantage of by evil spirits or demons, or if they are unjustly arrested by government officials, robbed by thieves, or encounter days of great illness and calamity, they should bathe their bodies. Men should wear single white garments, and women should wear plain clothes. They should wash their mouths and teeth. For seven days and seven nights, they should observe a long fast, eating vegetarian food. They should set up a good high seat, hang silken banners and canopies. They should sprinkle the ground with fragrant water and burn sandalwood incense. Seven times a day, they should praise and chant this great chapter of the Abhisheka. Such a wonderful scripture, a supremely true secret treasure, eliminates all immeasurable disasters.' The Brahmin said to the Buddha, 'O Blessed One, you have already been able to speak for me and all sentient beings in the ten directions, reciting the names of the Three Refuges, Five Precepts, and spirits. If men and women wish to receive them, how should they be conferred?' The Buddha said, 'If someone wishes to receive them, first bow to the Buddhas of the ten directions, kneel with palms together, and say thus: I, your disciple so-and-so, for the rest of my life, take refuge in the Three Jewels and receive the Five Precepts, before all Buddhas, Bodhisattvas, Realized Ones, and the Holy Assembly.'
哀念我等。梵志又問受歸戒有差別不。佛言無差別。若人受者先當列三歸五戒之法。然後以神王名字著歸戒下。以好素帛書持此神王名字。帶持而行。當燒香禮敬十方佛。當取月八日七日持齋。若欲行來常著身上。若著頂上若著胸前。若惡魔相逢無不除卻。若男子女人著此三歸五戒善神名字時。若入神祠是諸邪神皆驚起為其人作禮。何以故此人帶持諸佛所說三歸五戒神名字故。佛語梵志。此歸戒鬼神名字至尊至重。諸佛護念汝好宣行之。佛說如是。阿難從坐而起前白佛言。演說此法當何名之。佛告阿難是經名為灌頂章句歸戒帶佩經。佛說是已。四眾人民天龍八部一切鬼神。皆大歡喜作禮奉行。
灌頂經卷第三 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂百結神王護身咒經卷第四
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在羅閱祇國大精舍中。有千二百五十弟子各住余室。佛獨一房自思念言。我涅槃后四部弟子。持戒不具多所毀犯。造作非法不行十善。我法既滅末世之中。鬼魔亂起行諸邪惡嬈惱人民。又有毒龍吐毒害人。我當云何而辟除之作是念已默然而住。於是天帝知佛所念。從坐而起如人屈申臂頃。來至佛所稽首佛足。作禮畢已長跪叉手。前請佛言惟愿世尊
【現代漢語翻譯】 現代漢語譯本： 哀憐我們這些人。梵志（婆羅門）又問：『受三歸五戒有差別嗎？』佛說：『沒有差別。如果有人受持，應當先列出三歸五戒的法條，然後在歸戒之下寫上神王的名字。用好的白色絲綢書寫這些神王的名字，隨身攜帶。應當燒香禮敬十方佛。應當在每月的初八和初七持齋。如果想要行走，常常佩戴在身上，或者戴在頭頂上，或者戴在胸前。如果遇到惡魔，沒有不被驅除的。如果男子女人佩戴這三歸五戒的善神名字時，如果進入神祠，那些邪神都會驚起，為這個人作禮。為什麼呢？因為這個人佩戴著諸佛所說的三歸五戒神的名字。』佛告訴梵志：『這歸戒鬼神的名字至尊至重，諸佛護念，你好好宣揚它。』佛說完這些話，阿難（佛陀的十大弟子之一）從座位上站起來，走到佛前稟告說：『演說這部法應當叫什麼名字？』佛告訴阿難：『這部經名為《灌頂章句歸戒帶佩經》。』佛說完，四眾弟子、人民、天龍八部（佛教的護法神）以及一切鬼神，都非常歡喜，作禮奉行。
《灌頂經》卷第三 大正藏第21冊 No. 1331 《佛說灌頂經》
《佛說灌頂百結神王護身咒經》卷第四
東晉天竺三藏帛尸梨蜜多羅譯
我聽聞是這樣的：一時，佛在羅閱祇國（王舍城）的大精舍中。有一千二百五十個弟子各自住在不同的房間。佛獨自在一個房間里，心中思念：『我涅槃（圓寂）后，四部弟子（比丘、比丘尼、優婆塞、優婆夷）持戒不圓滿，多有毀犯，造作非法之事，不行十善。我的佛法既然滅度，末世之中，鬼魔興起，行各種邪惡之事，擾惱人民。又有毒龍吐毒，危害人們。我應當如何辟除這些災難呢？』這樣想著，便默然不語。這時，天帝（帝釋天）知道佛的心中所想，從座位上站起來，像人屈伸手臂一樣迅速，來到佛的住所，稽首佛足，行禮完畢后，長跪合掌，向前請問佛說：『惟愿世尊……』
【English Translation】 English version: Have mercy on us. The Brahmin (梵志) (Brahmin) again asked: 'Is there any difference in taking the Three Refuges and Five Precepts?' The Buddha said: 'There is no difference. If someone takes them, they should first list the rules of the Three Refuges and Five Precepts, and then write the names of the Divine Kings under the Refuges and Precepts. Write these names of the Divine Kings on good white silk and carry it with you. You should burn incense and pay homage to the Buddhas of the ten directions. You should observe a fast on the eighth and seventh days of each month. If you want to travel, always wear it on your body, either on your head or on your chest. If you encounter demons, none will not be dispelled. If men and women wear the names of the virtuous deities of the Three Refuges and Five Precepts, if they enter a shrine, those evil deities will be startled and pay homage to that person. Why? Because this person is wearing the names of the deities of the Three Refuges and Five Precepts spoken by the Buddhas.' The Buddha told the Brahmin (梵志): 'These names of the deities of the Refuges and Precepts are most venerable and important. The Buddhas protect and cherish them. You should propagate them well.' After the Buddha finished speaking, Ānanda (阿難) (one of the ten great disciples of the Buddha) arose from his seat and approached the Buddha, saying: 'What should this Dharma (法) (teachings) be called?' The Buddha told Ānanda (阿難): 'This Sutra (經) (scripture) is called the 'Crowning Chapter Verses on Taking Refuge and Wearing Precepts Sutra (灌頂章句歸戒帶佩經).' After the Buddha finished speaking, the fourfold assembly, the people, the Eight Classes of Gods and Dragons (天龍八部) (Buddhist protectors), and all the ghosts and spirits were very happy, paid homage, and practiced accordingly.
Chapter 3 of the Guan Ding Jing (灌頂經) (Crowning Sutra) Taisho Tripitaka Volume 21, No. 1331 Buddha Speaks the Crowning Sutra (佛說灌頂經)
The Buddha Speaks the Sutra of the Hundred-Knot Divine Kings' Protection Dharani (佛說灌頂百結神王護身咒經), Chapter 4
Translated by Tripiṭaka Master帛尸梨蜜多羅(Bósīlímìduōluó) of Eastern Jin from India
Thus have I heard. At one time, the Buddha was in the Great Monastery in the city of Rājagṛha (羅閱祇國) (Wangshe City). There were one thousand two hundred and fifty disciples, each living in separate rooms. The Buddha was alone in one room, contemplating: 'After my Parinirvana (涅槃) (passing away), the fourfold assembly (比丘, Bhikshus (monks), 比丘尼, Bhikshunis (nuns), 優婆塞, Upasakas (male lay devotees), 優婆夷, Upasikas (female lay devotees)) will not fully uphold the precepts, and many will violate them, committing unlawful acts and not practicing the ten virtues. Since my Dharma (法) (teachings) will be extinguished, in the degenerate age, ghosts and demons will arise, engaging in all kinds of evil deeds, disturbing the people. There will also be poisonous dragons spitting poison, harming people. What should I do to ward off these calamities?' Thinking thus, he remained silent. At this time, the Heavenly Emperor (天帝) (Śakra) knew what the Buddha was thinking. He arose from his seat and, as quickly as a person bends and stretches their arm, came to the Buddha's dwelling, bowed his head to the Buddha's feet, paid his respects, knelt with palms together, and asked the Buddha: 'May the World-Honored One...'
愍濟眾生。為說無上灌頂章句大神王名字。守護萬姓故。使得安隱離諸危厄度于邪惡。使諸魔鬼不得作害。結愿神名常在左右。為人防惡使毒不行。所請如是惟愿演之。佛告天帝釋善哉善哉諦聽諦受。吾今為汝而演說之。令諸世間一切眾生。有受三自歸者。盡帶持此百大神王名。以護人身辟除邪惡。使萬毒不行百姓安寧。若干億神恒沙數鬼皆不得留住。帶神名者身中有鬼神在其身中不去者。四天王當遣使者。持金剛杵碎頭作七分。
天帝釋白佛言。世尊所稱譽者其法微妙。惟愿演說化于未聞。佛語天帝此灌頂章句結愿咒經。甚深微妙不可妄說。諸佛世尊不妄宣授度與人也。今我出世值於五惡。我若不說此結愿咒經者。諸弊小鬼互來嬈人。覓人飲食求人長短。我今為汝及一切人而演說之。
佛語天帝釋言。有百神王今在須彌山頂上居止。我以威神召其使來。面敕神王以護汝等。不令遭橫結縷呼其名字。是諸神王常當在汝左右為汝作護。天帝釋言其名何等。佛言。
神名伊利寐鞮 字德無礙
神名尼烏廚遮 字棄自大
神名波羅那頭 字游安寧
神名無和遮樓 字歸正化
神名薩多波羅 字救脫厄
神名嘻摩和頭 字暉光照
神名天樓眸俱 字宣言教
神
【現代漢語翻譯】 現代漢語譯本： 爲了憐憫救濟眾生，我將宣說無上的灌頂章句大神王的名字，爲了守護萬民百姓，使他們能夠安穩，遠離各種危難災厄，脫離邪惡，使各種魔鬼不能作祟加害，結愿的神名常在左右，為人防禦邪惡，使毒害不能施行。我所請求的就是這些，希望您能宣講這些神名。佛告訴天帝釋（Śakra）：『很好，很好！仔細聽，用心接受。我現在為你宣說這些神名，使世間一切接受三自歸（皈依佛、法、僧）的眾生，都能佩戴持誦這百位大神王的名字，用來保護自身，驅除邪惡，使各種毒害不能施行，百姓安寧。無數億的神靈和恒河沙數般的鬼怪都不能停留作祟。佩戴神名的人，如果身體里有鬼神不去，四大天王（Caturmahārājakāyikas）應當派遣使者，用金剛杵擊碎其頭顱，使之分成七份。』
天帝釋（Śakra）對佛說：『世尊您所讚譽的法門真是微妙！希望您能宣說，教化那些未曾聽聞的人。』佛告訴天帝釋（Śakra）說：『這灌頂章句結愿咒經，非常深奧微妙，不可隨意宣說。諸佛世尊不會輕易傳授給他人。現在我出世，正值五濁惡世，如果我不說這結愿咒經，各種卑劣的小鬼就會互相侵擾人們，尋找人們的飲食，探求人們的缺點。我現在爲了你和一切人而宣說。』
佛告訴天帝釋（Śakra）說：『有百位神王現在須彌山（Sumeru）頂上居住。我用我的威神力量召喚他們的使者前來，當面敕令神王們來保護你們，不讓你們遭受橫禍。用線結成結，呼喚他們的名字，這些神王常常會在你們左右，為你們作保護。』天帝釋（Śakra）問：『他們的名字是什麼？』佛說：
神名：伊利寐鞮（Irimi），字：德無礙
神名：尼烏廚遮（Niukuca），字：棄自大
神名：波羅那頭（Paranata），字：游安寧
神名：無和遮樓（Wuhecelou），字：歸正化
神名：薩多波羅（Saduopuluo），字：救脫厄
神名：嘻摩和頭（Ximotou），字：暉光照
神名：天樓眸俱（Tianloumouju），字：宣言教
神
【English Translation】 English version: Out of compassion for all beings, I will speak the names of the supreme Abhiseka Dharani Great Divine Kings, for the sake of protecting all people, so that they may be safe, free from all dangers and calamities, and delivered from evil, so that all demons may not cause harm, and the vowed divine names may always be on their left and right, defending people from evil and preventing poison from acting. Such are my requests, may you expound them. The Buddha told Śakra (Heavenly Emperor Śakra): 'Excellent, excellent! Listen carefully and receive attentively. I will now expound them for you, so that all sentient beings in the world who have taken the Threefold Refuge (Buddha, Dharma, Sangha) may all carry and uphold the names of these hundred Great Divine Kings, to protect their bodies, ward off evil, prevent all poisons from acting, and bring peace to the people. Countless billions of gods and as many ghosts as the sands of the Ganges will not be able to stay and cause trouble. Those who carry the divine names, if there are ghosts and spirits in their bodies who do not leave, the Four Heavenly Kings (Caturmahārājakāyikas) should send messengers to shatter their heads into seven pieces with vajras.'
Śakra (Heavenly Emperor Śakra) said to the Buddha: 'The Dharma praised by the World-Honored One is truly subtle! May you expound it to transform those who have not yet heard it.' The Buddha told Śakra (Heavenly Emperor Śakra): 'This Abhiseka Dharani Vow-Fulfilling Sutra is extremely profound and subtle, and should not be spoken lightly. The Buddhas, World-Honored Ones, do not rashly transmit it to others. Now that I have appeared in the world, it is the age of the Five Turbidities. If I do not speak this Vow-Fulfilling Sutra, various vile little ghosts will harass people, seeking their food and finding fault with them. I will now expound it for you and for all people.'
The Buddha told Śakra (Heavenly Emperor Śakra): 'There are a hundred Divine Kings now dwelling on the summit of Mount Sumeru (Sumeru). I will use my divine power to summon their messengers to come, and personally order the Divine Kings to protect you, so that you will not encounter unexpected disasters. Tie knots with thread and call out their names, and these Divine Kings will always be on your left and right, protecting you.' Śakra (Heavenly Emperor Śakra) asked: 'What are their names?' The Buddha said:
Divine Name: Irimi, Title: Virtue Unobstructed
Divine Name: Niukuca, Title: Abandon Self-Importance
Divine Name: Paranata, Title: Wandering in Peace
Divine Name: Wuhecelou, Title: Returning to Righteous Transformation
Divine Name: Saduopuluo, Title: Saving from Calamities
Divine Name: Ximotou, Title: Shining Light
Divine Name: Tianloumouju, Title: Declaring Teachings
Divine
名阿羅或駒 字開達明
神名那羅那移 字隨順彼
是九神王當以威神為某作護辟除兇惡無諸惱患。他余鬼神不得其便。遠百由旬無相嬈害。帶持結愿神王名字。外諸惡魔無不除卻。獲善利安令得吉祥。
神名摩醯首羅 字威靈帝
神名摩尼拔陀 字威伏行
神名富那拔陀 字集至誠
神名金毗羅陀 字威如王
神名質多斯那 字知敬上
神名賓頭盧伽 字立不動
神名車缽羅婆 字忍德脫
是七神王當以已之威力。共擁護某除不吉祥。鳥鳴惡夢野獸變怪。因衰嬈人者不得害某。帶持結愿神名字故獲福如是。
神名曇摩拔羅 字學帝王
神名摩竭波羅 字除曲心
神名繡利密多 字有功勛
神名勒那翅奢 字調和平
神名斂摩舍帝 字伏眾根
神名奢羅密帝 字獨處快
神名醯摩拔陀 字應念至
是七神王當以威神之力為某作護。若入江海湖池溪谷。水中雜毒蛟龍之屬。懷噁心者風波起時。以某帶持結愿神名。自然安隱過度厄難。所到安寧吉利度岸。
神名薩多琦梨 字大力天
神名波梨羅睺 字勇猛進
神名毗摩質多 字響高遠
神名睒摩利子 字瑛雄德
神名
【現代漢語翻譯】 現代漢語譯本 名為阿羅或駒（Aro or Koma），字開達明。
神名為那羅那移（Narayana），字隨順彼。
這九位神王應當以他們的威神之力為某（指被保護者）作守護，辟除兇惡，消除各種惱患。其他鬼神不得靠近，遠離百由旬（yojana，古印度長度單位）而無法侵擾傷害。佩戴並結愿這些神王的名字，外來的各種惡魔都將被除去，獲得善利安寧，得到吉祥。
神名為摩醯首羅（Maheshvara），字威靈帝。
神名為摩尼拔陀（Manibhadra），字威伏行。
神名為富那拔陀（Purnabhadra），字集至誠。
神名為金毗羅陀（Kumbhira），字威如王。
神名為質多斯那（Chitra Sena），字知敬上。
神名為賓頭盧伽（Pindolaka），字立不動。
神名為車缽羅婆（Charaprabha），字忍德脫。
這七位神王應當以他們自身的力量，共同擁護某（指被保護者），除去不吉祥。鳥鳴帶來的惡兆，噩夢，野獸的變異怪象，以及因衰敗而擾亂人者，都不能傷害某（指被保護者）。佩戴並結愿這些神的名字，就能獲得如此的福報。
神名為曇摩拔羅（Dharmapala），字學帝王。
神名為摩竭波羅（Makarapala），字除曲心。
神名為繡利密多（Shrimitra），字有功勛。
神名為勒那翅奢（Ratnaksha），字調和平。
神名為斂摩舍帝（Lamashasti），字伏眾根。
神名為奢羅密帝（Shalamitra），字獨處快。
神名為醯摩拔陀（Hemabhadra），字應念至。
這七位神王應當以威神之力為某（指被保護者）作守護。如果進入江河湖海、水池溪谷，水中各種毒物、蛟龍之類，懷有惡意者，或者風浪興起之時，某（指被保護者）佩戴並結愿這些神的名字，自然能夠安穩地度過厄難，所到之處都安寧吉利，順利到達彼岸。
神名為薩多琦梨（Satakiri），字大力天。
神名為波梨羅睺（Parirahu），字勇猛進。
神名為毗摩質多（Vimacitra），字響高遠。
神名為睒摩利子（Shyamalika），字瑛雄德。
【English Translation】 English version Named Aro or Koma, styled Kaida Ming.
The divine name Narayana, styled Suishun Bi.
These nine divine kings should use their majestic power to protect so-and-so (referring to the protected person), ward off evil, and eliminate all troubles. Other ghosts and spirits should not approach, staying away a hundred yojanas (an ancient Indian unit of length) without being able to disturb or harm. Wearing and vowing to these divine kings' names will remove all external demons, obtain good benefits and peace, and receive auspiciousness.
The divine name Maheshvara, styled Weiling Di.
The divine name Manibhadra, styled Weifu Xing.
The divine name Purnabhadra, styled Jizhi Cheng.
The divine name Kumbhira, styled Weiruwang.
The divine name Chitra Sena, styled Zhijing Shang.
The divine name Pindolaka, styled Libudong.
The divine name Charaprabha, styled Rende Tuo.
These seven divine kings should use their own power to jointly protect so-and-so (referring to the protected person), remove inauspiciousness. Bad omens from bird calls, nightmares, monstrous transformations of wild beasts, and those who disturb people due to decline, should not harm so-and-so (referring to the protected person). Wearing and vowing to these divine names will obtain such blessings.
The divine name Dharmapala, styled Xue Diwang.
The divine name Makarapala, styled Chu Quxin.
The divine name Shrimitra, styled You Gongxun.
The divine name Ratnaksha, styled Tiaowaping.
The divine name Lamashasti, styled Fuzhong Gen.
The divine name Shalamitra, styled Duzhu Kuai.
The divine name Hemabhadra, styled Yingnian Zhi.
These seven divine kings should use the power of their majestic spirits to protect so-and-so (referring to the protected person). If entering rivers, lakes, seas, ponds, streams, or valleys, various poisons in the water, creatures like dragons, those with malicious intentions, or when storms arise, so-and-so (referring to the protected person) wearing and vowing to these divine names will naturally be able to safely overcome difficulties, and wherever they go, there will be peace and auspiciousness, and they will smoothly reach the other shore.
The divine name Satakiri, styled Dali Tian.
The divine name Parirahu, styled Yongmeng Jin.
The divine name Vimacitra, styled Xiang Gaoyuan.
The divine name Shyamalika, styled Yingxiong De.
波阿梨子 字威武盛
神名佉羅騫陀 字吼如雷
神名鳩羅檀提 字戰無敵
是七神王當以威德在所作護。若入異道聚會之中。飲食有毒蠱道所中。食其飲食自然消化毒為不行。帶持結愿神王力故。現世獲福其報如是。
神名和耆羅桓 字堅不動
神名摩尼缽羅 字演暢音
神名阿波提羅 字喜無懼
神名曇無利羅 字赫嚴飾
神名揵陀尼吁 字堅住行
神名劬摩和羅 字清凈明
神名摩呵阇離 字越諸難
是七神王當以威神為某作護。若有怨家以毒噁心妒賢嫉能。或諍財寶已為咎恨斗諍不已。是七神王即以威力解除二家。使其和解俱生善心惡意悉滅。帶持結縷神王名字現報如是。
神名阇那阿梨 字善威光
神名耆羅斯耨 字事業得
神名勒迦設婁 字除煩惱
神名摩遮多梨 字補天位
神名羅摩奴遮 字開正路
神名臏迦盧遮 字力堅固
神名阿梨盧黃 字離諸趣
是七神王當以威神佐助左右。治生賣買常獲倍利。不與怨家盜賊惡伴之所牽引。所在遊行見者悉喜。和悅相向無瞋惱色。帶持結縷神王名故現報如是。
神名鴛那攎遮 字除怖懼
神名惟舍羅遮 字超出難
【現代漢語翻譯】 現代漢語譯本 波阿梨子（Bo Ali Zi）：字威武盛
神名佉羅騫陀（Qian Tuo）：字吼如雷
神名鳩羅檀提（Jiu Luo Tan Ti）：字戰無敵
這七位神王應當以威德來守護我所做的事情。如果進入其他教派的聚會之中，飲食中可能有毒或者被蠱術所害，食用這些飲食，（神王）自然會使其消化，毒素無法起作用。佩戴並結愿，仰仗神王的力量，現世就能獲得福報，其果報就是這樣。
神名和耆羅桓（He Qi Luo Huan）：字堅不動
神名摩尼缽羅（Mo Ni Bo Luo）：字演暢音
神名阿波提羅（A Bo Ti Luo）：字喜無懼
神名曇無利羅（Tan Wu Li Luo）：字赫嚴飾
神名揵陀尼吁（Qian Tuo Ni Yu）：字堅住行
神名劬摩和羅（Qu Mo He Luo）：字清凈明
神名摩呵阇離（Mo He She Li）：字越諸難
這七位神王應當以威神之力為我作守護。如果有人因為怨恨，以惡毒的心腸嫉妒賢能之人，或者因為爭奪財寶而產生仇恨，爭鬥不休。這七位神王就會以威力解除兩家的爭端，使他們和解，都生出善心，惡意全部消滅。佩戴並結縷，稱念神王的名字，現世的果報就是這樣。
神名阇那阿梨（She Na A Li）：字善威光
神名耆羅斯耨（Qi Luo Si Nu）：字事業得
神名勒迦設婁（Le Jia She Lou）：字除煩惱
神名摩遮多梨（Mo Zhe Duo Li）：字補天位
神名羅摩奴遮（Luo Mo Nu Zhe）：字開正路
神名臏迦盧遮（Bin Jia Lu Zhe）：字力堅固
神名阿梨盧黃（A Li Lu Huang）：字離諸趣
這七位神王應當以威神之力佐助左右，經營生意買賣常常獲得數倍的利益，不被怨家、盜賊、惡友所牽連引誘，無論在哪裡，見到的人都心生歡喜，和悅地對待，沒有嗔怒的表情。佩戴並結縷，稱念神王的名字，現世的果報就是這樣。
神名鴛那攎遮（Yuan Na Lu Zhe）：字除怖懼
神名惟舍羅遮（Wei She Luo Zhe）：字超出難
【English Translation】 English version Bo Ali Zi: Name of a deity, with the epithet 'Majestic and Vigorous'
Shen Ming Qian Tuo (Khara Kantha): Name of a deity, with the epithet 'Roaring Like Thunder'
Shen Ming Jiu Luo Tan Ti (Kula Danti): Name of a deity, with the epithet 'Invincible in Battle'
These seven divine kings should use their power and virtue to protect what I do. If one enters gatherings of other religions, where food may be poisoned or affected by witchcraft, consuming such food will naturally be digested (by the power of the divine kings), and the poison will have no effect. By wearing and making vows, relying on the power of the divine kings, one will receive blessings in this life; such is the reward.
Shen Ming He Qi Luo Huan (Hrihila Varna): Name of a deity, with the epithet 'Firm and Unmoving'
Shen Ming Mo Ni Bo Luo (Mani Bhadra): Name of a deity, with the epithet 'Spreading Pleasant Sounds'
Shen Ming A Bo Ti Luo (Apati Ratha): Name of a deity, with the epithet 'Joyful and Fearless'
Shen Ming Tan Wu Li Luo (Dhanu Mitra): Name of a deity, with the epithet 'Bright and Solemnly Adorned'
Shen Ming Qian Tuo Ni Yu (Kandarpi Yu): Name of a deity, with the epithet 'Firmly Dwelling in Conduct'
Shen Ming Qu Mo He Luo (Kuma Varna): Name of a deity, with the epithet 'Pure and Bright'
Shen Ming Mo He She Li (Maha Sri): Name of a deity, with the epithet 'Surpassing All Difficulties'
These seven divine kings should use their divine power to protect me. If there are enemies who, out of resentment, harbor evil intentions and are jealous of the virtuous and capable, or if there are disputes over wealth and treasures leading to hatred and endless strife, these seven divine kings will use their power to resolve the disputes between the two families, bringing them to reconciliation, causing them to generate good intentions, and extinguishing all malice. By wearing and tying knots, invoking the names of the divine kings, the present reward is thus.
Shen Ming She Na A Li (Jana Ali): Name of a deity, with the epithet 'Good and Majestic Light'
Shen Ming Qi Luo Si Nu (Kirti Losana): Name of a deity, with the epithet 'Achievement in Undertakings'
Shen Ming Le Jia She Lou (Laksa Sthavira): Name of a deity, with the epithet 'Eliminating Afflictions'
Shen Ming Mo Zhe Duo Li (Maha Catvari): Name of a deity, with the epithet 'Supplementing the Heavenly Position'
Shen Ming Luo Mo Nu Zhe (Rama Nuja): Name of a deity, with the epithet 'Opening the Correct Path'
Shen Ming Bin Jia Lu Zhe (Binkara Ruja): Name of a deity, with the epithet 'Firm Strength'
Shen Ming A Li Lu Huang (Ari Rudhira): Name of a deity, with the epithet 'Departing from All Destinies'
These seven divine kings should assist and support me with their divine power, so that in managing business and trade, I may always gain manifold profits, and not be led astray by enemies, thieves, or evil companions. Wherever I am, those who see me will rejoice, treat me with kindness, and show no signs of anger or annoyance. By wearing and tying knots, invoking the names of the divine kings, the present reward is thus.
Shen Ming Yuan Na Lu Zhe (Vana Rucira): Name of a deity, with the epithet 'Eliminating Fear and Dread'
Shen Ming Wei She Luo Zhe (Visala Rucira): Name of a deity, with the epithet 'Transcending Difficulties'
神名蠅迦陀羅 字覆天地
神名遮羅珞迦 字自無畏
神名臀頭梨迦 字德如山
神名那惟師尼 字思無愛
神名陀優陀羅 字住無畏
是七神王當以威神為某作護。辟除縣官危厄之難。若合死事鞭撻便除。枷鎖杻械杖楚之罰。罵辱唾吐即便除解。以某帶持神名力故現報如是。
神名富阿陀羅 字勝幡懸
神名沙羅和羅 字弘聖言
神名那羅訶摩 字施無盡
神名醯波舍摩 字將導安
神名阿抄牟羅 字覺無常
神名比抄倚耶 字分別解
神名至羅和移 字善勸吉
是七神王當以威神主產生者。不令他余邪惡鬼神閉其生門帶持結愿神名力故。到產之日身體安寧。無諸痛惱兒則易生。左右善神扶佐生者。帶持結縷獲福如是。
神名抄摩如提 字滿無及
神名首抄和提 字威如天
神名阿抄和泥 字辯無喻
神名脾羅摩尼 字無復疑
神名修吼摩耶 字降小魔
神名提摩陀伊 字解生死
神名架抄優陀 字拔愛根
是七神王當以威神。主五溫山海之中諸小弊龍。各吐惡毒五色之氣。侵陵萬民彼輒頭痛。身體寒熱或時致死。以某帶持結願力故。惡龍攝毒不復害人。帶持結愿縷現報如
【現代漢語翻譯】 現代漢語譯本 神名蠅迦陀羅（Ying Jiatuo Luo），字覆天地。 神名遮羅珞迦（Zhe Luo Luojia），字自無畏。 神名臀頭梨迦（Tun Tou Liji），字德如山。 神名那惟師尼（Na Wei Shini），字思無愛。 神名陀優陀羅（Tuo You Tuoluo），字住無畏。 這七位神王應當以威神之力為某（指佩戴者）作護，辟除縣官帶來的危難。如果遇到該死的鞭撻之事，便可消除。枷鎖、杻械、杖楚的刑罰，以及謾罵、侮辱、唾棄，都可立即解除。因為某佩戴持有神名的力量，所以能得到這樣的現世報應。 神名富阿陀羅（Fu A Tuoluo），字勝幡懸。 神名沙羅和羅（Sha Luo Heluo），字弘聖言。 神名那羅訶摩（Na Luo Hemo），字施無盡。 神名醯波舍摩（Xi Bo Shemo），字將導安。 神名阿抄牟羅（A Chao Mouluo），字覺無常。 神名比抄倚耶（Bi Chao Yiye），字分別解。 神名至羅和移（Zhi Luo Heyi），字善勸吉。 這七位神王應當以威神之力主管生產之事，不讓其他邪惡鬼神封閉產婦的生門。佩戴持有結愿的神名之力，到了生產之日，身體安寧，沒有各種痛苦煩惱，孩子就容易出生。左右的善神扶助保佑產婦。佩戴持有結愿的絲縷，就能獲得這樣的福報。 神名抄摩如提（Chao Mo Ruti），字滿無及。 神名首抄和提（Shou Chao Heti），字威如天。 神名阿抄和泥（A Chao Heni），字辯無喻。 神名脾羅摩尼（Pi Luo Moni），字無復疑。 神名修吼摩耶（Xiu Hou Moye），字降小魔。 神名提摩陀伊（Ti Mo Tuoyi），字解生死。 神名架抄優陀（Jia Chao Youtuo），字拔愛根。 這七位神王應當以威神之力，主管五溫山海之中的各種小弊龍。這些龍各自吐出惡毒的五色之氣，侵擾百姓，使他們頭痛、身體寒熱，有時甚至導致死亡。因為某佩戴持有結愿的力量，惡龍收攝毒氣，不再加害於人。佩戴持有關聯的結愿絲縷，就能得到這樣的現世報應。
【English Translation】 English version The divine name is Ying Jiatuo Luo, whose epithet is 'Covering Heaven and Earth'. The divine name is Zhe Luo Luojia, whose epithet is 'Self Fearless'. The divine name is Tun Tou Liji, whose epithet is 'Virtue Like a Mountain'. The divine name is Na Wei Shini, whose epithet is 'Thinking Without Love'. The divine name is Tuo You Tuoluo, whose epithet is 'Dwelling Fearless'. These seven divine kings should use their divine power to protect someone (referring to the wearer), warding off dangers brought by government officials. If one encounters a whipping that deserves death, it can be eliminated. The punishments of shackles, cangues, staves, and insults, abuse, and spitting can all be immediately resolved. Because someone wears and holds the power of the divine name, such immediate retribution is obtained. The divine name is Fu A Tuoluo, whose epithet is 'Victorious Banner Hanging'. The divine name is Sha Luo Heluo, whose epithet is 'Promoting Holy Words'. The divine name is Na Luo Hemo, whose epithet is 'Giving Without End'. The divine name is Xi Bo Shemo, whose epithet is 'Leading to Peace'. The divine name is A Chao Mouluo, whose epithet is 'Awakening to Impermanence'. The divine name is Bi Chao Yiye, whose epithet is 'Distinguishing and Understanding'. The divine name is Zhi Luo Heyi, whose epithet is 'Skillfully Encouraging Goodness'. These seven divine kings should use their divine power to govern childbirth, preventing other evil ghosts and spirits from closing the birth passage of the pregnant woman. By wearing and holding the power of the vowed divine name, on the day of childbirth, the body will be peaceful, without various pains and afflictions, and the child will be easily born. The good spirits on the left and right will support and bless the pregnant woman. Wearing and holding the vowed thread will obtain such blessings. The divine name is Chao Mo Ruti, whose epithet is 'Full Without Reach'. The divine name is Shou Chao Heti, whose epithet is 'Majesty Like Heaven'. The divine name is A Chao Heni, whose epithet is 'Eloquence Without Comparison'. The divine name is Pi Luo Moni, whose epithet is 'No More Doubt'. The divine name is Xiu Hou Moye, whose epithet is 'Subduing Small Demons'. The divine name is Ti Mo Tuoyi, whose epithet is 'Liberating from Birth and Death'. The divine name is Jia Chao Youtuo, whose epithet is 'Uprooting the Root of Love'. These seven divine kings should use their divine power to govern the various small and harmful dragons in the Five Warm Mountains and Seas. These dragons each spew out poisonous five-colored qi, invading the people, causing them headaches, chills and fever, and sometimes even death. Because someone wears and holds the power of the vow, the evil dragons withdraw their poison and no longer harm people. Wearing and holding the associated vowed thread will obtain such immediate retribution.
是。
神名半那波提 字精勇健
神名莎羅波提 字救世者
神名沙和迦羅 字離邪行
神名尼遲樓[椽/土] 字滅思想
神名波羅般然 字威靈祇
神名嘻蘭譚耆 字如江海
神名金羅伊頭 字不畏兵
是七神王當以威神。主逐詐稱浮游鬼神名籍未定者。天上不攝地獄不受來往世間。若在城邑聚落村裡。作諸變怪恐動人情。愚人惶怖為設福食謂之為神。或言汝命屬我作諸疾痛保汝不死。以某帶持結縷神名。此諸惡鬼不復嬈近索人飲食。帶持結愿福德力故現報如是。
神名脂難雷耶 字通達顯
神名捐摩質樓 字堅正幢
神名倪和無呵 字至大祇
神名懼頭摩醯 字最上勝
神名差陀離遮 字久建行
神名難頭謣難 字吉安寧
神名嘻遲嘻遲 字勢力強
是七神王當以威神。主治飛尸客氣之鬼復連注鬼。或有魅鬼來入人身者使意擾亂。湯藥針灸悉不得治咒術不行者。此鬼流轉在人百節五脈之中。使人惶惑諸治不差者。以某帶持結愿神名。此諸注鬼不能為害。結愿福德現報如是。
神名阿波利移字慧無窮
神名較坻細耶 字斷諸結
神名摩梨摩羅 字住正臣
神名阿泥梨移 字積財施
【現代漢語翻譯】 現代漢語譯本 是。
神名半那波提（Bannaboti），字精勇健
神名莎羅波提（Saroboti），字救世者
神名沙和迦羅（Shawajialuo），字離邪行
神名尼遲樓[椽/土]（Nichilou[chuan/tu]），字滅思想
神名波羅般然（Bolobairan），字威靈祇
神名嘻蘭譚耆（Xilantangi），字如江海
神名金羅伊頭（Jinluoyitou），字不畏兵
這七位神王應當以威神之力，主要驅逐那些詐稱神明、身份未定的遊蕩鬼神。這些鬼神天上不收容，地獄不接受，來往於世間。如果它們在城邑、聚落、村裡，製造各種怪異現象，恐嚇擾亂人心，愚昧的人們驚慌害怕，為它們設定祭祀食物，稱它們為神。或者說『你的性命屬於我』，製造各種疾病痛苦，保證你不會死，用某種帶子佩戴，結上縷線，唸誦神的名字。這些惡鬼就不再騷擾靠近，索取人們的飲食。因為佩戴結愿的福德之力，所以顯現這樣的報應。
神名脂難雷耶（Zhinanleiye），字通達顯
神名捐摩質樓（Juanmozhilou），字堅正幢
神名倪和無呵（Nihewumohe），字至大祇
神名懼頭摩醯（Jutoumoxi），字最上勝
神名差陀離遮（Chatuolizhe），字久建行
神名難頭謣難（Nantouwunan），字吉安寧
神名嘻遲嘻遲（Xichixichi），字勢力強
這七位神王應當以威神之力，主要治理飛尸、客氣之鬼，以及復連注鬼。或者有魅鬼進入人體，使人意念擾亂，用湯藥鍼灸都無法醫治，咒術也不起作用。這些鬼在人的百節五脈之中流轉，使人惶恐迷惑，各種治療方法都不見效。用某種帶子佩戴，結愿神的名字，這些注鬼就不能造成危害。因為結愿的福德，所以顯現這樣的報應。
神名阿波利移（Aboliyi），字慧無窮
神名較坻細耶（Jiaochixiye），字斷諸結
神名摩梨摩羅（Molimoluo），字住正臣
神名阿泥梨移（Aniliyi），字積財施
【English Translation】 English version Yes.
The divine name is Bannaboti, with the epithet 'Vigorous and Brave'.
The divine name is Saroboti, with the epithet 'Savior of the World'.
The divine name is Shawajialuo, with the epithet 'Away from Evil Deeds'.
The divine name is Nichilou[chuan/tu], with the epithet 'Extinguisher of Thoughts'.
The divine name is Bolobairan, with the epithet 'Awe-inspiring Divinity'.
The divine name is Xilantangi, with the epithet 'Like Rivers and Seas'.
The divine name is Jinluoyitou, with the epithet 'Fearless of Soldiers'.
These seven divine kings should use their divine power to mainly expel those wandering ghosts and spirits who falsely claim to be deities and whose identities are not yet determined. These ghosts and spirits are not accepted in heaven, nor are they received in hell; they travel back and forth in the world. If they are in cities, settlements, or villages, they create various strange phenomena, frightening and disturbing people's minds. Foolish people are alarmed and afraid, setting up sacrificial food for them, calling them gods. Or they say, 'Your life belongs to me,' creating various diseases and pains, guaranteeing that you will not die, and using a certain belt to wear, tying threads, and reciting the name of the god. These evil ghosts will no longer harass and approach, demanding people's food and drink. Because of the power of wearing the vowed merit, such retribution is manifested.
The divine name is Zhinanleiye, with the epithet 'Penetrating and Manifest'.
The divine name is Juanmozhilou, with the epithet 'Firm and Upright Banner'.
The divine name is Nihewumohe, with the epithet 'Supreme Divinity'.
The divine name is Jutoumoxi, with the epithet 'Most Supreme Victory'.
The divine name is Chatuolizhe, with the epithet 'Long-Established Practice'.
The divine name is Nantouwunan, with the epithet 'Auspicious Peace'.
The divine name is Xichixichi, with the epithet 'Strong Power'.
These seven divine kings should use their divine power to mainly govern flying corpses, guest-energy ghosts, and recurring contagious ghosts. Or if there are bewitching ghosts that enter people's bodies, causing their minds to be disturbed, and neither decoctions nor acupuncture can cure them, and spells do not work. These ghosts flow and turn within the hundred joints and five meridians of people, causing people to be frightened and confused, and various treatments are ineffective. By wearing a certain belt and vowing the name of the god, these contagious ghosts cannot cause harm. Because of the merit of the vow, such retribution is manifested.
The divine name is Aboliyi, with the epithet 'Wisdom Without End'.
The divine name is Jiaochixiye, with the epithet 'Severing All Bonds'.
The divine name is Molimoluo, with the epithet 'Dwelling in Righteous Service'.
The divine name is Aniliyi, with the epithet 'Accumulating Wealth and Giving'.
神名波泥梨移 字不捨愿
神名阿吼羅迷 字除垢穢
神名阿都摩梨 字誠信篤
是七神王當以威神。主入溪谷山野之中。毒蛇蚖蝮諸雜毒蟲。像龍熊羆虎狼禽獸。種種恐畏啖人血肉者。以某帶持結愿神名。常隨左右為某作護。除卻諸惡無眾衰惱。帶持結愿現報如是。
神名阿迦至提 字正真治
神名修波梨阿 字正住安
神名䚷羅卑羅 字伏魔魅
神名阿呵閉羅 字教令從
神名卑羅摩䟞 字朗赫照
神名師羅摩提 字嚴整住
神名他饑梨尼 字立安明
是七神王當以威神。主治逆賊侵陵境土。劫奪人財寶偷竊為意。恒生惡念不絕。以貪求故壞王國土。村營市裡更相嬈害。以某帶持結愿神名。十方怨賊劫盜等侶。自然消滅不能為害。帶持結愿經故現報如是。
神名尼陀槃尼 字殊勝彼
神名尼拔散尼 字深寂滅
神名摩呵曼那 字辭章句
神名㝹陀梨那 字曉了度
神名漚那提奴 字吉定安
神名漚那提陀 字虛空住
神名漚彌提屠 字法咒術
是七神王當以威神。護國土之中有。雜毒之氣以擊人身。被輒寒熱起諸苞腫或乃徹骨。至潰之日濃血臭爛不可得近。唾咒不行或時致死。
【現代漢語翻譯】 現代漢語譯本 神名波泥梨移（Paniliyi），字不捨愿。 神名阿吼羅迷（Ahouloumi），字除垢穢。 神名阿都摩梨（Adoumoli），字誠信篤。 這七位神王應當以威神之力，主管進入溪谷山野之中的人們，使他們免受毒蛇、蚖蝮以及各種毒蟲的侵害，也免受象、龍、熊、羆、虎、狼、禽獸等種種令人恐懼、啖食人血肉的生物的侵害。以某人佩戴、持誦結愿的神名，這些神常隨左右，為某人作保護，除去各種邪惡，沒有各種衰敗煩惱。佩戴持誦結愿，現世報應就是這樣。 神名阿迦至提（Ajiazhiti），字正真治。 神名修波梨阿（Xiubolia），字正住安。 神名䚷羅卑羅（Chiuluobila），字伏魔魅。 神名阿呵閉羅（Aheluobi），字教令從。 神名卑羅摩䟞（Biluomabo），字朗赫照。 神名師羅摩提（Shiluomoti），字嚴整住。 神名他饑梨尼（Taji lini），字立安明。 這七位神王應當以威神之力，主管治理那些叛逆、侵略邊境土地的賊人，以及那些以劫奪他人財寶、偷竊為意，恒常生起惡念不絕，因為貪求而破壞國王國土，在村莊、營地、城市、里巷之間互相侵擾傷害的人。以某人佩戴、持誦結愿的神名，十方怨賊、劫盜等同伙，自然消滅，不能造成危害。佩戴持誦結愿經典，現世報應就是這樣。 神名尼陀槃尼（Nituopanni），字殊勝彼。 神名尼拔散尼（Nibasanni），字深寂滅。 神名摩呵曼那（Mohemanna），字辭章句。 神名㝹陀梨那（Nutuolina），字曉了度。 神名漚那提奴（Ounatinu），字吉定安。 神名漚那提陀（Ounatituo），字虛空住。 神名漚彌提屠（Oumituotu），字法咒術。 這七位神王應當以威神之力，守護國土之中，使人們免受各種毒氣侵襲身體，避免因此而忽冷忽熱，生起各種膿腫，甚至深入骨髓，到了潰爛的時候，膿血惡臭，令人無法靠近，唾咒無效，有時甚至因此而死亡。
【English Translation】 English version The name of the spirit is Paniliyi, with the epithet 'Unwavering Vow'. The name of the spirit is Ahouloumi, with the epithet 'Remover of Filth'. The name of the spirit is Adoumoli, with the epithet 'Sincere and Honest'. These seven spirit kings should use their divine power to protect those who enter streams, valleys, and mountains, keeping them safe from poisonous snakes, vipers, and various venomous insects, as well as from elephants, dragons, bears, tigers, wolves, birds, and beasts—all kinds of terrifying creatures that devour human flesh and blood. By someone wearing and reciting the vow-fulfilling names of these spirits, these spirits will always be by their side, protecting them, removing all evil, and preventing all decline and affliction. Wearing and reciting the vow brings such immediate rewards. The name of the spirit is Ajiazhiti, with the epithet 'Righteous and True Governance'. The name of the spirit is Xiubolia, with the epithet 'Righteous Abiding Peace'. The name of the spirit is Chiuluobila, with the epithet 'Subduer of Demons and Enchantments'. The name of the spirit is Aheluobi, with the epithet 'Obedience to Teachings'. The name of the spirit is Biluomabo, with the epithet 'Bright and Radiant Illumination'. The name of the spirit is Shiluomoti, with the epithet 'Strict and Orderly Abiding'. The name of the spirit is Taji lini, with the epithet 'Established, Peaceful, and Bright'. These seven spirit kings should use their divine power to govern and subdue rebels who invade borderlands, those who intend to rob others of their wealth and steal, those who constantly generate evil thoughts without ceasing, those who destroy the king's land because of greed, and those who harass and harm each other in villages, camps, cities, and neighborhoods. By someone wearing and reciting the vow-fulfilling names of these spirits, the enemies, robbers, and their companions in all directions will naturally be eliminated and unable to cause harm. Wearing and reciting the sutra of the vow brings such immediate rewards. The name of the spirit is Nituopanni, with the epithet 'Supreme Other Shore'. The name of the spirit is Nibasanni, with the epithet 'Profound Tranquil Extinction'. The name of the spirit is Mohemanna, with the epithet 'Words, Phrases, and Sentences'. The name of the spirit is Nutuolina, with the epithet 'Clear Understanding and Deliverance'. The name of the spirit is Ounatinu, with the epithet 'Auspicious, Settled Peace'. The name of the spirit is Ounatituo, with the epithet 'Dwelling in Emptiness'. The name of the spirit is Oumituotu, with the epithet 'Dharma, Mantras, and Spells'. These seven spirit kings should use their divine power to protect the land from various poisonous energies that attack people's bodies, preventing them from experiencing alternating chills and fevers, developing various abscesses, or even penetrating the bones. When these abscesses ulcerate, the pus and blood are foul-smelling and unbearable to approach, and incantations are ineffective, sometimes even leading to death.
末世之中生此毒害。以某帶持結愿經故。雜氣之毒不害某身。辟除萬惡魔邪敢當。帶持結愿現報如是。
佛告天帝釋若男子女人。為邪鬼所得便者。應當洗手嗽口清凈。正心敬禮諸佛三寶。燒諸名香膠香婆香安息香等。香汁泥地縱廣七尺。散五色華然十方燈。以五色之縷各七條。長七尺而左索之。存百神王名字亦並結之。若人受者當長跪叉手。專心三寶莫念東西南北方事。亦復莫念家室之事。聽師所言稽首頂受諸鬼神王。當以已之威力為男子女人作大護助。行來出入帶在身上。諸鬼魔輩聞見之者。馳散亡走各自隱藏不近人也。
佛告天帝釋此灌頂章句百神王。不但結縷呼其名而已。若人危厄眾難所惱。隨其所主存呼憶念。常在人左右不離須臾。書持名字厭除不祥。隨神擁護百怪消滅。魔邪敢當無不吉祥。過度眾厄壽命延長。
佛說灌頂章句百神王名字時。有八菩薩從他方來。稽首佛足而問佛言。說是神名余諸神王少有及者。天中天怛薩阿竭乃說是神名。諸菩薩樂精進者行無懈怠。佛般泥洹后是諸神王。當久在閻浮利內不。
佛告八菩薩我般泥洹后。是諸神王當現在世二百歲。至三百歲其後不復現。卻後濁亂世佛經欲滅時。諸比丘輩不復用法威儀戒律。恒相嫉妒毀滅正化。至吾法沒國國相伐。
【現代漢語翻譯】 現代漢語譯本：末法時代出現這種毒害，因為某人佩戴並持誦結愿經的緣故，各種毒氣不能侵害某人的身體。能夠辟除各種惡鬼邪魔的侵擾。佩戴持誦結愿經的現世果報就是這樣。
佛告訴天帝釋（Indra，帝釋天）：如果男子女人被邪鬼所纏，應當洗手漱口，保持清凈，以端正的心恭敬禮拜諸佛三寶。焚燒各種名香，如膠香、婆香、安息香等。用香汁塗抹地面，縱橫七尺。散佈五色鮮花，點燃十方燈。用五種顏色的絲線，每條七尺長，將它們擰成繩索。心中默唸百神王的名字，並將它們結在繩索上。如果有人接受此法，應當長跪合掌，專心於三寶，不要想東西南北方的事情，也不要想家裡的事情。聽從法師所說，稽首頂禮諸鬼神王。諸鬼神王應當以自己的威力為男子女人作大護助，無論行來出入都佩戴在身上。各種鬼魔之輩聽見看見此繩索的人，都會四處逃散，各自隱藏，不敢靠近。
佛告訴天帝釋：這灌頂章句百神王，不僅僅是結繩索呼喚他們的名字而已。如果有人身處危難，被各種災難所困擾，可以隨其所主，心中默唸憶念。這些神王常常在人的左右，不離開片刻。書寫佩持他們的名字，可以厭除不祥。隨著神王的擁護，各種怪異都會消滅，邪魔不敢侵擾，沒有不吉祥的。能夠度過各種災厄，壽命延長。
佛說灌頂章句百神王名字時，有八位菩薩從其他方而來，稽首佛足，向佛問道：所說的這些神王的名字，其他的神王很少能比得上。天中天（佛的尊稱），怛薩阿竭（Tathagata，如來）才說出這些神王的名字。那些樂於精進的菩薩，修行沒有懈怠。佛陀般涅槃（Parinirvana，圓寂）后，這些神王會在閻浮利（Jambudvipa，南贍部洲）記憶體在多久呢？
佛告訴八位菩薩：我般涅槃后，這些神王會在世間顯現二百年到三百年。之後就不再顯現。在後來的污濁混亂的時代，佛經將要滅亡時，那些比丘（Bhikkhu，出家男眾）不再遵循佛法的威儀戒律，常常互相嫉妒，毀滅正法。直到我的佛法滅亡，國家與國家之間互相征伐。
【English Translation】 English version: In the final age, such harm arises. Because someone wears and upholds the 'Sutra of Making Vows,' various poisonous energies cannot harm that person's body. It can ward off all evil demons and malicious spirits. The present-life reward for wearing and upholding the 'Sutra of Making Vows' is like this.
The Buddha told Indra (Śakra Devānām Indra, Lord of the Devas): If a man or woman is possessed by evil spirits, they should wash their hands, rinse their mouths, and maintain purity. With a righteous mind, they should respectfully bow to the Three Jewels (Buddha, Dharma, Sangha). Burn various famous incenses, such as glue incense, Boswellia incense, and benzoin incense. Smear the ground with fragrant juice, seven feet in length and width. Scatter five-colored flowers and light lamps in the ten directions. Use five-colored threads, each seven feet long, and twist them into a rope. Silently recite the names of the Hundred Spirit Kings and tie them into the rope. If someone receives this practice, they should kneel with palms together, focusing on the Three Jewels, without thinking about the affairs of the east, west, south, or north, nor about family matters. Listen to the teacher's words and bow their head to the ground in reverence to the Spirit Kings. The Spirit Kings should use their power to provide great protection and assistance to the man or woman, wearing it on their body whether going out or coming in. When various demons and malicious beings hear or see this rope, they will scatter and flee, hiding themselves and not daring to approach.
The Buddha told Indra: This 'Hundred Spirit Kings Dhāraṇī Chapter' is not just about tying the rope and calling their names. If someone is in danger, troubled by various calamities, they can silently recite and remember the name of the spirit king to whom they are connected. These Spirit Kings are always by the person's side, not leaving for a moment. Writing and carrying their names can ward off inauspiciousness. With the protection of the Spirit Kings, all kinds of strange occurrences will be eliminated, and evil spirits will not dare to intrude. There will be nothing but auspiciousness. One can overcome various calamities and prolong their lifespan.
When the Buddha spoke the names of the 'Hundred Spirit Kings Dhāraṇī Chapter,' eight Bodhisattvas came from other directions, bowed at the Buddha's feet, and asked the Buddha: The names of these Spirit Kings that are spoken are rarely matched by other Spirit Kings. The Tathagata (Tathāgata, Thus Come One), the 'Heaven Above Heavens' (a title for the Buddha), has spoken these Spirit King's names. Those Bodhisattvas who delight in diligence will practice without懈怠. After the Buddha's Parinirvana (Parinirvāṇa, complete nirvana), how long will these Spirit Kings remain within Jambudvipa (Jambudvīpa, the continent south of Mount Meru)?
The Buddha told the eight Bodhisattvas: After my Parinirvana, these Spirit Kings will manifest in the world for two hundred to three hundred years. After that, they will no longer appear. In the later turbulent and chaotic times, when the Buddhist scriptures are about to perish, those Bhikkhus (Bhikkhu, Buddhist monks) will no longer follow the dignified precepts and rules of the Dharma, often being jealous of each other and destroying the true Dharma. Until my Dharma perishes, and countries wage war against each other.
於是結縷神名當復現耳。佛法漸末有諸少學比丘。用佛威神故讀是經典。老大比丘不欲聽聞。謂諸少學諸比丘輩。汝破佛法行此邪見。當墮鬼神道及地獄中。當知佛法於此漸滅。
爾時摩訶須薩和菩薩憍曰兜菩薩。那羅達菩薩。須深彌菩薩。和林調菩薩。共白佛言。天中天般泥洹卻後世時。是經卷者我輩護持使佛道久存。若人未聞是經典者。我當授度諷誦宣傳持是經典。
佛告阿難及天帝釋四部弟子。是颰陀和於五百菩薩人中之師當持正法。合會隨順教莫不從。歡喜心隨順心清潔心卻欲心。是時五百人皆叉手立佛前。颰陀和菩薩白佛言。菩薩持幾事得行是神咒。佛言有四事能行是神咒。一者不信余道。二者斷除愛慾。三者如法修行。四者無所貪生。若菩薩行是四事。乃能得是灌頂章句結愿大咒經。
佛告八菩薩摩訶薩。若男子女人行是神咒。書持讀誦為他人說。今世現得五百功德。譬如慈心比丘。終不中毒亦不中兵。火不能燒水不能漂。帝王不能得其便也。如是男子女人。修行是結愿咒經有如是功德。不為水火所害。若龍若師子虎狼。若薜荔若鳩洹鬼神喜嬈人者。若欲殺人若奪人財寶。若壞人禪定設中害者使不得便。
佛言如我所語無有異也。惟除宿命不請耳。若人凈持齋戒行是咒經。不患
【現代漢語翻譯】 現代漢語譯本：於是結縷神（Ghilana，神名）的名字應當再次顯現。佛法逐漸衰落時，會有一些學識淺薄的比丘，憑藉佛的威神力誦讀這部經典。年長的比丘不願聽聞，就對那些年輕的比丘說：『你們破壞佛法，行持這種邪見，將來會墮入鬼神道和地獄之中。』應當知道佛法將因此逐漸滅亡。
這時，摩訶須薩和菩薩（Mahāsattva，大菩薩）、憍曰兜菩薩（Krodhodata，忿怒施）、那羅達菩薩（Narada，天界仙人）、須深彌菩薩（Susima，善寂）、和林調菩薩（Valindada，與調伏相應）共同對佛說：『世尊，您般涅槃（Parinirvana，入滅）后的末世，這部經卷由我們護持，使佛道長久存在。如果有人沒有聽聞這部經典，我們應當引導他們，教他們諷誦宣傳，受持這部經典。』
佛告訴阿難（Ananda，佛陀的侍者）以及天帝釋（Śakra devanam Indra，眾神之王）、四部弟子：『這位颰陀和（Bhadraka，賢護）是五百菩薩中的導師，應當秉持正法，聚集眾人，隨順教誨，沒有誰不聽從。』（他們具有）歡喜心、隨順心、清潔心、去除慾望的心。這時，五百人都合掌站在佛前。颰陀和菩薩對佛說：『菩薩秉持幾件事才能修行這個神咒？』佛說：『有四件事能修行這個神咒：一是，不信其他道；二是，斷除愛慾；三是，如法修行；四是，不貪戀生命。』如果菩薩修行這四件事，才能得到這部灌頂章句結愿大咒經。
佛告訴八位菩薩摩訶薩（Bodhisattva-mahāsattvas，大菩薩）：『如果男子女人修行這個神咒，書寫、受持、讀誦，為他人宣說，今生就能獲得五百種功德。譬如具有慈心的比丘，終究不會中毒，也不會被兵器所傷，火不能燒，水不能淹，帝王也不能加害於他。』像這樣的男子女人，修行這部結愿咒經，就有這樣的功德，不會被水火所害。無論是龍、獅子、虎狼，還是薜荔（Pisaca，食人鬼）、鳩洹（Kumbhanda，甕形鬼）等喜歡騷擾人的鬼神，如果想殺人、奪人財寶、破壞人的禪定，即使加害，也不能得逞。
佛說：『正如我所說，沒有差異。』唯獨宿命（karma，過去的業力）和不請（uninvited）的情況除外。如果有人清凈地持守齋戒，修行這部咒經，就不會生病。
【English Translation】 English version: Then the name of Ghilana (Ghilana, name of a deity) should reappear. As the Buddha's Dharma gradually declines, there will be some bhikkhus (monks) with little learning who recite this sutra (scripture) by the power of the Buddha. The elder bhikkhus will not want to hear it and will say to those younger bhikkhus: 'You are destroying the Buddha's Dharma and practicing this heresy. You will fall into the realm of ghosts and spirits and into hell.' You should know that the Buddha's Dharma will gradually perish because of this.
At that time, Mahāsattva Bodhisattva (Mahāsattva, great being), Krodhodata Bodhisattva (Krodhodata, wrathful giver), Narada Bodhisattva (Narada, celestial sage), Susima Bodhisattva (Susima, very peaceful), and Valindada Bodhisattva (Valindada, giver of strength) together said to the Buddha: 'World Honored One, in the future age after your Parinirvana (Parinirvana, complete nirvana), we will protect this sutra so that the Buddha's path may endure. If there are those who have not heard this sutra, we will guide them, teach them to recite and proclaim it, and uphold this sutra.'
The Buddha said to Ananda (Ananda, Buddha's attendant), Śakra devanam Indra (Śakra devanam Indra, king of gods), and the fourfold assembly of disciples: 'This Bhadraka (Bhadraka, auspicious protector) is the teacher among the five hundred Bodhisattvas and should uphold the true Dharma, gather people together, follow the teachings, and none will disobey.' (They possess) a joyful heart, a compliant heart, a pure heart, and a heart that removes desires. At that time, the five hundred all stood before the Buddha with their palms together. Bhadraka Bodhisattva said to the Buddha: 'How many things must a Bodhisattva uphold in order to practice this divine mantra?' The Buddha said: 'There are four things that enable one to practice this divine mantra: first, not believing in other paths; second, cutting off love and desire; third, practicing according to the Dharma; fourth, not being greedy for life.' If a Bodhisattva practices these four things, then they can obtain this consecration chapter, the great mantra of vows.
The Buddha said to the eight Bodhisattva-mahāsattvas (Bodhisattva-mahāsattvas, great bodhisattvas): 'If men and women practice this divine mantra, writing, upholding, reciting, and speaking it for others, they will obtain five hundred merits in this life. For example, a bhikkhu with a compassionate heart will never be poisoned or harmed by weapons. Fire cannot burn them, water cannot drown them, and emperors cannot harm them.' Such men and women, practicing this sutra of vows, have such merits and will not be harmed by water or fire. Whether it be dragons, lions, tigers, wolves, Pisacas (Pisaca, flesh-eating demon), or Kumbhandas (Kumbhanda, pot-shaped demon) and other ghosts and spirits who like to harass people, if they want to kill people, steal their wealth, or destroy their samadhi (meditative state), even if they try to harm them, they will not succeed.
The Buddha said: 'As I have spoken, there is no difference.' Except for past karma (karma, past actions) and uninvited situations. If someone purely observes precepts and practices this mantra sutra, they will not suffer from illness.
目痛身體無病。心意無憂終無厄難。若近死事皆得解脫無復惱害。若男子女人修行是神咒者。為天護敬亦複稱譽讚歎。其善龍王鬼神閱叉揵陀羅阿須淪迦樓羅真陀羅摩睺勒鬼神王人非人等。各共敬愛稱揚其善。為諸佛菩薩聲聞聖眾之所護念。若命終時是八大菩薩迎其精神。往生西方自在隨意。於是天尊以頌讚曰。
我說灌頂章句義 辟除邪惡精魅鬼 余他鬼神不得便 結縷神名常擁護 鳥獸變怪野孤鳴 帶持誦者災禍滅 若乘船行江海中 水中鮫龍魚黿鱉 種種雜類無央數 終不為害安隱度 若入異道蠱毒家 飲食有藥自消化 以帶持故能除惡 生嫉妒者使滅恨 怨家為伏喜相向 債主寬意不諍財 買賣萬倍利自來 盜賊不引恐懼除 縣官死事莫憂慮 帶持結愿唾即除 若有產者輒生男 設生女者皆端嚴 生門有鬼化為護 小小危厄無不度 魅鬼雖嬈善神佐 離諸危難無恐怖 海中弊龍吐惡氣 雖欲侵陵無能害 浮游鬼神覓人食 見持結愿皆訊息 注連魔魅入人腹 誦持結愿皆自出 溪谷曠野雜毒蟲 以帶持故無不降 他方怨賊奪人財 見有誦者複道歸 俗惡末世生毒腫 帶持結愿無不滅 若有男子學誦是 佛說神咒結愿經
【現代漢語翻譯】 現代漢語譯本： 如果眼睛疼痛但身體沒有疾病，心中沒有憂慮，最終就不會有災難。如果面臨死亡，所有的事情都能得到解決，不再有煩惱和傷害。如果男子或女子修行這個神咒，會受到天神的保護和尊敬，也會得到稱讚和讚揚。善良的龍王、鬼神、閱叉（夜叉，一種守護神）、揵陀羅（乾闥婆，一種天神，負責音樂）、阿須淪（阿修羅，一種好戰的神）、迦樓羅（金翅鳥，一種神鳥）、真陀羅（緊那羅，一種天神，擅長音樂）、摩睺勒（摩睺羅迦，一種巨蟒神）等鬼神王、人和非人等，都會互相敬愛，稱揚他們的善良。他們會受到諸佛、菩薩、聲聞聖眾的保護和關懷。如果命終時，會有八大菩薩迎接他們的靈魂，往生西方極樂世界，自在隨意。於是，天尊用頌歌讚歎道：
我說灌頂章句的意義，能辟除邪惡的精魅鬼怪，其他的鬼神都無法得逞，結縷神名常常擁護。鳥獸的變異怪事，野狐的鳴叫，攜帶誦唸這個咒語的人，災禍都會消滅。如果乘船在江河湖海中航行，水中的鮫龍、魚、黿、鱉等各種各樣的雜類無數，最終都不會造成傷害，可以平安渡過。如果進入有蠱毒的異道人家，飲食中有毒藥也能自行消化。因為攜帶這個咒語的緣故，能夠消除邪惡，使產生嫉妒的人消除怨恨，怨家會降伏，喜悅地相對待，債主會寬容，不爭奪錢財，買賣能獲得萬倍的利益，盜賊不會靠近，恐懼消除，縣官的死罪也不用憂慮，攜帶並結愿，唾沫就能消除。如果有人生產，就會生男孩，即使生女孩，也都很端莊美麗，生門有鬼會化為護衛，小小的危難都能度過。魅鬼雖然騷擾，但有善神相助，遠離各種危難，沒有恐怖。海中的惡龍吐出惡氣，即使想要侵犯，也不能造成傷害。浮游的鬼神尋找人來吃，見到攜帶並結愿的人都會消失。注連魔魅進入人的腹中，誦持並結愿，都會自己出來。溪谷曠野中有各種毒蟲，因為攜帶這個咒語的緣故，沒有不降伏的。他方的怨賊奪取別人的錢財，見到有誦唸這個咒語的人，會歸還財物。世俗邪惡的末世會生出毒瘡，攜帶並結愿，沒有不消滅的。如果有男子學習誦唸這部佛說的神咒結愿經。
【English Translation】 English version: If the eyes are in pain but the body is without illness, and the mind is without worry, ultimately there will be no calamity. If facing death, all matters will be resolved, and there will be no more vexation or harm. If a man or woman cultivates this divine mantra, they will be protected and respected by the devas (gods), and will also be praised and lauded. The virtuous Naga Kings (dragon kings), ghosts and spirits, Yakshas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and other ghost-spirit kings, humans, and non-humans will all mutually respect and praise their virtue. They will be protected and cared for by all the Buddhas, Bodhisattvas, and the assembly of Shravakas (disciples) and sages. If they reach the end of their life, the Eight Great Bodhisattvas will welcome their spirit and they will be reborn in the Western Pure Land, free and at ease. Thereupon, the World Honored One praised in verse, saying:
I speak of the meaning of the initiation verses, which can ward off evil spirits and demons. Other ghosts and spirits cannot take advantage, and the knotted divine name constantly protects. Strange occurrences involving birds and beasts, the howling of wild foxes—for those who carry and recite this, calamities will be extinguished. If traveling by boat on rivers, lakes, or seas, the sharks, dragons, fish, turtles, and tortoises in the water, and all kinds of countless creatures, will ultimately not cause harm, and one can cross over in peace. If entering the home of a heretic with poisonous spells, even if there is poison in the food and drink, it will be digested on its own. Because of carrying this, one can eliminate evil, cause those who are jealous to extinguish their hatred, enemies will be subdued and face each other with joy, creditors will be lenient and not contend over wealth, business will bring ten thousandfold profits, thieves will not approach, and fear will be eliminated. There is no need to worry about official matters or death sentences; carrying this and making vows, even saliva can eliminate (problems). If someone gives birth, they will surely have a son; even if they have a daughter, she will be beautiful and dignified. Ghosts at the birth gate will transform into protectors, and even minor dangers will be overcome. Although demonic ghosts may harass, virtuous deities will assist, and one will be free from all dangers and without terror. Evil dragons in the sea may exhale foul air, but even if they want to invade, they will not be able to cause harm. Floating ghosts and spirits seeking people to eat will all disappear upon seeing someone carrying this and making vows. Contagious demonic influences entering people's bellies will all come out on their own when one recites and makes vows. In valleys and wildernesses, all kinds of poisonous insects will be subdued because of carrying this. Bandits from other lands who steal people's wealth will return it upon seeing someone reciting this. In the degenerate and evil latter age, poisonous sores may arise, but carrying this and making vows will eliminate them all. If there is a man who learns to recite this Sutra of Divine Mantras and Vows spoken by the Buddha.
假使欲嘆其功德 譬如恒邊減一沙 刀劍矛戟不傷身 盜賊怨家無能害 國王大臣喜悅向 學此神咒福如是 蚖蛇含毒誠可畏 見彼誦者毒疾除 不復瞋恚吐惡氣 持此神咒福如是 怨仇嫌恨莫能害 天龍鬼神真陀羅 睹其威光默然信 學誦此典德如是 山野弊狼及大蟒 師子猛虎鹿蝦蟆 無傷害心悉藏毒 眾惡消滅魔敢當 弊惡鬼神將人魂 諸天人民懷害心 感其威神自然伏 學此結愿無所畏 其人不病無苦痛 耳目聰明無闇塞 言辭辯慧有殊杰 行是神典能除惡 其人終不墮地獄 離餓鬼道及畜生 世世所生識宿命 學誦此經人所敬 鬼神揵陀共擁護 諸天四王亦如是 及阿須淪摩睺勒 行此神咒福能護 諸天悉共頌其德 天人龍鬼甄陀羅 諸佛嗟嘆令如願 諷誦說經為人故 其人道意不退轉 法慧之義而無盡 姿顏美艷無與等 誦習此經開化人 國國相伐民荒亂 饑饉薦臻懷苦窮 終不于中夭其命 能誦此經化人者 勇猛降伏諸魔事 心無所畏毛不豎 其功德行不思議 降伏外道令入正 妖蠱幻化及符咒 穢濁邪道不正行 持是神咒莫能中 用愛樂法建立故 一切悉共歌其德 具足空慧
【現代漢語翻譯】 現代漢語譯本 假使要讚歎這個神咒的功德，就好像從恒河沙的數量中減去一粒沙那樣微不足道。 刀劍、矛戟都不能傷害持咒者的身體，盜賊和仇敵也無法加害。 國王和大臣都會喜悅地親近他，學習這個神咒的福報就是如此。 即使是含有劇毒的蚖蛇（一種毒蛇），見到誦咒的人，毒害也會立即消除。 不再心懷嗔恨，吐出惡氣，持誦這個神咒的福報就是如此。 怨恨和仇敵都不能加害，天龍（天上的龍）、鬼神、真陀羅（Gandharva，一種天神） 看到持咒者的威光，都會默默地信服，學習誦讀這部經典，功德就是如此。 山野中的惡狼和大蟒，獅子、猛虎、鹿和蝦蟆（癩蛤蟆）， 都不會有傷害持咒者的心，全部都會馴服，各種邪惡都會消滅，邪魔不敢阻擋。 那些邪惡的鬼神，攝取人的魂魄，以及諸天和人民懷有加害之心的人， 都會感受到持咒者的威神力而自然降伏，學習這個結愿法門，就沒有什麼可畏懼的。 持咒的人不會生病，沒有痛苦，耳聰目明，沒有閉塞。 言辭辯才敏捷，有特殊的才能，奉行這個神典，能夠消除邪惡。 持咒的人最終不會墮入地獄，遠離餓鬼道和畜生道。 世世代代出生都能憶起前世的經歷，學習誦讀這部經典，會受到人們的尊敬。 鬼神和揵陀（Gandharva，一種天神）共同擁護，諸天和四天王也是如此。 以及阿須淪（Asura，一種惡神）和摩睺勒（Mahoraga，一種神），奉行這個神咒，福報能夠守護。 諸天都會共同歌頌他的功德，天人、龍、鬼和甄陀羅（Gandharva，一種天神）。 諸佛都會讚歎，使他如願以償，諷誦和宣說這部經典是爲了他人。 持咒的人的道心不會退轉，佛法的智慧和意義無窮無盡。 容貌美麗，無人能比，誦習這部經典，能夠開化他人。 國家之間互相征伐，百姓生活困苦，發生饑荒，接連不斷，充滿痛苦和貧窮。 持咒的人最終不會在這些災難中夭折，能夠誦讀這部經典來教化他人。 勇猛地降伏各種邪魔之事，心中無所畏懼，毛髮不會豎立。 他的功德和行為不可思議，能夠降伏外道，使他們進入正道。 妖邪、蠱惑、幻術以及符咒，污穢、邪惡、不正當的行為， 持誦這個神咒都不能得逞，因為持咒者是用愛和喜悅的佛法來建立自己的。 一切都會共同歌頌他的功德，因為他具足了空性的智慧。 English version If one were to praise the merits of this divine mantra, it would be as insignificant as subtracting a single grain of sand from the sands of the Ganges River. Swords, spears, and halberds cannot harm the body of the mantra holder; thieves and enemies are unable to inflict harm. Kings and ministers will joyfully approach him; the blessings of learning this divine mantra are such. Even the deadly poisonous vipers (Ophidia), upon seeing the reciter, will have their venomous effects removed immediately. No longer harboring anger and spewing evil breath, the blessings of holding this divine mantra are such. Resentments and hatreds cannot harm; the Nagas (dragons of the heavens), spirits, and Gandharvas (a type of celestial musician) Seeing the mantra holder's majestic light, will silently believe; learning and reciting this scripture, the merits are such. The wicked wolves and large pythons in the mountains and fields, lions, tigers, deer, and toads, Will have no intention of harming the mantra holder; all will be tamed, all evils will be extinguished, and demons will not dare to obstruct. Those wicked spirits who seize people's souls, and those devas (gods) and people who harbor harmful intentions, Will feel the mantra holder's divine power and naturally submit; learning this vow-making dharma, there is nothing to fear. The mantra holder will not be sick, will have no pain, will have sharp ears and bright eyes, without obstruction. His speech will be eloquent and wise, with exceptional talent; practicing this divine scripture can eliminate evil. The mantra holder will ultimately not fall into hell, will be separated from the realms of hungry ghosts and animals. In every lifetime, he will be able to remember his past lives; learning and reciting this scripture, he will be respected by people. Spirits and Gandharvas (a type of celestial musician) will jointly protect him, as will the devas (gods) and the Four Heavenly Kings. As well as Asuras (a type of demon) and Mahoragas (a type of deity); practicing this divine mantra, blessings can protect. All the devas (gods) will jointly sing his praises, the devas (gods), humans, dragons, spirits, and Gandharvas (a type of celestial musician). All the Buddhas will praise him, granting his wishes; reciting and expounding this scripture is for the sake of others. The mantra holder's resolve for the path will not regress, the wisdom and meaning of the Dharma will be endless. His appearance will be beautiful, unmatched by anyone; reciting and studying this scripture can enlighten others. When countries fight each other, the people are impoverished, famines occur frequently, filled with suffering and poverty. The mantra holder will ultimately not die prematurely in these disasters; he can recite this scripture to teach others. He will bravely subdue all demonic affairs, his heart will be fearless, and his hair will not stand on end. His merits and deeds are inconceivable; he can subdue heretics, causing them to enter the right path. Demonic sorcery, bewitchment, illusions, and spells, defiled, evil, and improper practices, Holding this divine mantra, they cannot succeed, because the mantra holder establishes himself with the Dharma of love and joy. All will jointly sing his praises, because he is complete with the wisdom of emptiness.
【English Translation】 English translation line 1 English translation line 2
佛弟子 然後當來在末世 手得結愿神咒經 常行精進喜踴躍 同心和悅奉此法 受持經卷講諷誦 令此法言無遺失 在所宣傳令廣知 法言流佈有利益
爾時世尊說此偈已告阿難言。假使有人令面見佛至心供養衣被飯飴。床臥之具病瘦醫藥。不如有人受持是灌頂章句結愿神咒經。書持讀誦。書著竹帛為他說者。則為具足供養于佛。時天帝釋與無央數諸天俱來。各赍。天華香供養散佛。而白佛言我當將護持結愿經者。四天王及上諸天。各赍華香以供養佛。各白佛言。我當擁護善男子善女人。受此經典書持讀誦為他人說。所在遊行周匝營。護令無伺求得其便也。
佛告阿難我今為汝及四眾弟子。說此灌頂章句百神王名護身結愿大神咒經。汝當受持度與男子女人等輩令其諷誦。宣傳吾言示于未聞。佛說如是天龍鬼神四部弟子。聞經歡喜作禮奉行。
灌頂經卷第四 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂咒宮宅神王守鎮左右經卷第五
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在摩竭國。與千二百五十比丘俱。菩薩萬七千人。清信士三萬人。清信女萬二千人。諸天人民鬼神龍王不可稱計。皆悉來集聽佛說法莫不樂聞。
佛語目
【現代漢語翻譯】 現代漢語譯本 佛弟子： 然後未來在末世，如果有人能夠得到這本《結愿神咒經》， 常常精進行持，心生歡喜， 同心協力，和睦相處，奉行此法。 受持經卷，講說諷誦， 使這部經中的法語沒有遺漏缺失， 在任何地方宣揚，使大眾廣為知曉， 這部經的法語流傳開來，就會有利益。
這時，世尊說完這首偈頌后，告訴阿難說：『假使有人能夠親身面見佛，至誠恭敬地供養佛，供養衣服、飲食，床鋪臥具，以及生病時的醫藥，都不如有人受持這部《灌頂章句結愿神咒經》，書寫、受持、讀誦，或者書寫在竹帛上為他人解說。這樣做，就等於具足了對佛的供養。』當時，天帝釋（Śakra-devānām-Indra，眾神之王）與無數諸天一同前來，各自拿著天上的鮮花和香來供養佛，並對佛說：『我應當守護受持《結愿經》的人。』四天王（Caturmahārājakāyikas，佛教的護法神）以及上面的諸天，各自拿著鮮花和香來供養佛，各自對佛說：『我應當擁護那些善男子、善女人，受持這部經典，書寫、受持、讀誦，併爲他人解說。在他們所在的地方周圍，營衛守護，不讓任何邪魔外道有機會加害他們。』
佛告訴阿難說：『我現在為你以及四眾弟子，宣說這部《灌頂章句百神王名護身結愿大神咒經》。你們應當受持，並傳給男子、女人等，讓他們諷誦，宣揚我的教言，開示給那些沒有聽過的人。』佛說完這些話，天龍鬼神四部弟子，聽了這部經后，都非常歡喜，向佛作禮，並遵照奉行。
《灌頂經》卷第四 大正藏第21冊 No. 1331 《佛說灌頂經》
《佛說灌頂咒宮宅神王守鎮左右經》卷第五
東晉天竺三藏帛尸梨蜜多羅譯
我（阿難）聽聞是這樣：一時，佛在摩竭國（Magadha，古印度十六大國之一），與一千二百五十位比丘（bhikkhu，佛教出家男子）在一起。還有菩薩（bodhisattva，立志成佛的修行者）一萬七千人，清信士（upāsaka，在家男居士）三萬人，清信女（upāsikā，在家女居士）一萬二千人，以及諸天、人民、鬼神、龍王等，數量多得無法計算，都聚集在一起聽佛說法，沒有誰不樂意聽聞。
佛告訴目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）……
【English Translation】 English version A Buddhist Disciple: Then, in the future, in the final age, if someone can obtain this 'Wish-Fulfilling Divine Mantra Sutra,' Constantly practice diligently, with a joyful heart, With one heart and harmonious accord, uphold this Dharma. Receive and uphold the sutra scrolls, preach and recite them, So that the Dharma words in this sutra are not lost or missing, Proclaim it everywhere, so that the masses may widely know it, The spread of the Dharma words of this sutra will bring benefits.
At that time, the World Honored One, having spoken this verse, said to Ānanda: 'Suppose someone could personally meet the Buddha and sincerely offer clothing, food, bedding, and medicine for illness, it would not be as good as someone who receives and upholds this 'Crowning Chapter Wish-Fulfilling Divine Mantra Sutra,' writing, upholding, reading, and reciting it, or writing it on bamboo or silk to explain it to others. Doing so would be equivalent to fully offering to the Buddha.' At that time, Śakra-devānām-Indra (King of the Gods) and countless devas came together, each carrying heavenly flowers and incense to offer to the Buddha, and said to the Buddha: 'I shall protect those who uphold the Wish-Fulfilling Sutra.' The Four Heavenly Kings (Caturmahārājakāyikas, the four guardian deities of Buddhism) and the devas above, each carrying flowers and incense to offer to the Buddha, each said to the Buddha: 'I shall protect those good men and good women who receive and uphold this scripture, writing, upholding, reading, and reciting it, and explaining it to others. Around the places where they are, I will guard and protect them, not allowing any demons or heretics to have the opportunity to harm them.'
The Buddha said to Ānanda: 'Now, for you and the fourfold assembly of disciples, I will speak this 'Crowning Chapter, Names of a Hundred Divine Kings, Body-Protecting, Wish-Fulfilling Great Divine Mantra Sutra.' You should receive and uphold it, and pass it on to men and women, and others, so that they may recite it, proclaim my teachings, and reveal them to those who have not heard them.' After the Buddha spoke these words, the fourfold assembly of disciples, including devas, dragons, ghosts, and spirits, heard this sutra and were very happy, bowed to the Buddha, and followed and practiced it.
Crowning Sutra, Volume Four Taisho Tripitaka Volume 21, No. 1331, Sutra on the Buddha Speaking on Crowning
Sutra on the Buddha Speaking on Crowning, Divine Kings of Palaces and Residences, Guarding and Protecting Left and Right, Volume Five
Translated by Tripiṭaka Śrīmitra of India, Eastern Jin Dynasty
Thus have I heard. At one time, the Buddha was in Magadha (one of the sixteen Mahajanapadas of ancient India), with twelve hundred and fifty bhikkhus (ordained Buddhist monks). There were also seventeen thousand bodhisattvas (those who aspire to become Buddhas), thirty thousand upāsakas (lay male devotees), twelve thousand upāsikās (lay female devotees), and countless devas, people, ghosts, spirits, and dragon kings, all gathered together to listen to the Buddha preach the Dharma, and there was no one who did not enjoy hearing it.
The Buddha said to Mahāmaudgalyāyana (one of the ten great disciples of the Buddha)...
連。波羅閱國去城千里有七百餘家。未睹聖化不識真道。多事神鬼山川樹神。及日月五星二十八宿水火神等。舉村奉事以為真正。殺生祭祠以此為常。
是時村民宗王名曰迦羅那。門室大小一百餘人。春分之中為惡鬼神所共嬈觸。此迦羅那居山谷之邊。或言山神嬈我。或言樹神嬈我。或言水火日月星宿神嬈我。作是念已生大愁苦。
爾時惡魔明旦復將五方鬼魅。悉共併力摑地大呼。恐怖迦羅那家室大小。或有鬼神身如師子。或如熊羆虎狼象龍牛馬犬狗猴猿之形不可具說。或蟲頭人身蚖蛇之形黿龜之手。或六目三頭。或一頭而三面齒牙爪距。或擔山吐火雷電霹靂。村民聞之莫不助憂。然迦羅那心中煩憒語諸宗族。卿等當佐我作方計。
爾時村中有學梵志道者。語迦羅那言汝可請大學凈信梵志。迦羅那答言可爾。便擇良日吉時設大供辦。諸梵志集來迦羅那大客堂上。迦羅那自行澡水。行水已訖飯食竟。便敷小卑座從坐而起。白諸大德凈信梵志。我等從春分以來。常為諸魔之所嬈觸。愿諸梵志各出聖術。以卻鬼神災惡之變。諸大梵志各各皆言。善哉善哉當爲汝說先師之法。昔時波羅㮈國亦有此變。汝可於村中平凈之地。謝四山諸神及日月星宿神等。當得百頭種種眾生各各異類。並二小兒殺以祠天。汝將家
【現代漢語翻譯】 現代漢語譯本：連。在波羅閱國（Bōluóyuè Guó，國名）的城外千里處，有七百多戶人家。他們未曾見過聖人的教化，也不認識真正的佛法。他們大多侍奉神鬼、山川樹神，以及日月五星、二十八星宿、水火神等。全村人都供奉這些神靈，認為他們是真正的主宰，經常殺生祭祀。
當時，村裡有個宗王名叫迦羅那（Jiāluónà，人名）。他家有一百多口人。從春分開始，就經常被惡鬼神騷擾。這迦羅那住在山谷旁邊，有人說是山神在作祟，有人說是樹神在作祟，也有人說是水火日月星宿神在作祟。他這樣想著，心中非常憂愁。
這時，惡魔在第二天早上又帶著五方鬼魅，一起用力拍打地面，大聲呼叫，恐嚇迦羅那一家老小。有的鬼神身形如獅子，有的如熊、羆、虎、狼、象、龍、牛、馬、犬、狗、猴、猿等，形態各異，難以盡述。有的蟲頭人身，有的像蚖蛇，有的長著黿龜的手，有的六隻眼睛三個頭，有的一個頭卻有三張面孔，長著鋒利的牙齒和爪子。有的扛著山，有的噴吐火焰，發出雷電霹靂。村民們聽了，無不為之擔憂。迦羅那心中煩悶，對宗族的人說：『你們應當幫助我出謀劃策。』
當時，村裡有個學梵志（Fànzhì，古印度教修行者）的道士，對迦羅那說：『你可以請大學問、有凈信的梵志。』迦羅那回答說：『可以。』於是便選擇良辰吉日，準備了豐盛的供品。各位梵志聚集到迦羅那的大客廳里。迦羅那親自為他們準備洗澡水。洗完澡，用過飯後，便鋪設矮小的座位，從座位上站起來，對各位大德、有凈信的梵志說：『我們從春分以來，經常被各種魔鬼騷擾。希望各位梵志各顯神通，驅除鬼神，消除災禍。』各位大梵志都說：『好啊好啊，我們當爲你講述先師的法。過去波羅㮈國（Bōluónài Guó，古印度地名）也發生過這樣的事情。你可以在村中平坦乾淨的地方，祭謝四山諸神以及日月星宿神等。應當準備一百個各種各樣的眾生，種類各不相同，並殺掉兩個小孩來祭祀天神。你將家』
【English Translation】 English version: Then. In the country of Bōluóyuè (波羅閱國, name of a country), seven hundred or more families lived a thousand li away from the city. They had not witnessed the teachings of the saints and did not recognize the true Dharma. They mostly served gods, ghosts, mountain and river spirits, tree spirits, as well as the sun, moon, five planets, twenty-eight constellations, water and fire gods, etc. The whole village worshiped these deities, considering them to be the true masters, and regularly performed sacrifices involving the killing of living beings.
At that time, there was a clan chief in the village named Jiāluónà (迦羅那, personal name). His family consisted of more than a hundred people. Starting from the spring equinox, they were frequently harassed by evil ghosts and spirits. This Jiāluónà lived near a mountain valley, and some said that the mountain god was causing trouble, others said that the tree god was causing trouble, and still others said that the water, fire, sun, moon, and star gods were causing trouble. Thinking this way, he felt great sorrow in his heart.
At this time, the demon king, the next morning, brought the ghosts and demons from the five directions, and together they vigorously slapped the ground and shouted loudly, terrifying Jiāluónà's entire family. Some of the ghosts and spirits had the shape of lions, others like bears, brown bears, tigers, wolves, elephants, dragons, cattle, horses, dogs, monkeys, apes, etc., with various forms that are difficult to describe completely. Some had insect heads and human bodies, some resembled yuán snakes, some had the hands of turtles, some had six eyes and three heads, some had one head but three faces, with sharp teeth and claws. Some carried mountains, spewed fire, and emitted thunder and lightning. The villagers, upon hearing this, could not help but worry. Jiāluónà, feeling troubled, said to his clan members: 'You should help me devise a plan.'
At that time, there was a Brahman (Fànzhì, ancient Indian religious practitioner) ascetic in the village who said to Jiāluónà: 'You can invite learned and devout Brahmans.' Jiāluónà replied: 'Okay.' So he chose an auspicious day and time and prepared abundant offerings. The Brahmans gathered in Jiāluónà's large hall. Jiāluónà personally prepared bathing water for them. After bathing and finishing their meal, he set up low seats, rose from his seat, and said to the virtuous and devout Brahmans: 'Since the spring equinox, we have been frequently harassed by various demons. I hope that you Brahmans will each display your sacred skills to drive away the ghosts and eliminate disasters.' The great Brahmans all said: 'Good, good, we shall tell you the method of our former teachers. In the past, the country of Bōluónài (波羅㮈國, ancient Indian place name) also experienced such events. You can, in a flat and clean place in the village, offer thanks to the gods of the four mountains and the gods of the sun, moon, and stars. You should prepare a hundred various kinds of living beings, each of a different type, and kill two children to sacrifice to the heavens. You will take your family』
中大小眷屬。詣于村中平凈地處祠祀壇所。使人人跪拜。請命求護然後乃安。爾時迦羅那即如其言。明旦具兩小兒及異類眾生種種各百頭。平治村中便將家大小。及諸眾生往彼祠壇所。像馬牛羊隨道悲鳴震動大地。從東門出當就祭壇。於是世尊大悲普濟一切眾生。愍是迦羅那頑愚之甚。云何興大惡意殺眾生命欲救一家。便敕弟子大目揵連。汝可往為迦羅那。說辟鬼神咒護迦羅那。目連受教便承佛威神。即為迦羅那召五方諸善神。以衛護迦羅那門戶左右悉獲安隱。辟除邪惡往來鬼神。為汝作害者從今以去。遠汝村舍不使為害。迦羅那見目連現神飛來。歡喜踴躍頭面禮目連足下。作是念言尊者不以我愚賤。現神顧我度我災難。令得蘇息無復愁惱。我今便是蒙尊者威靈。救度我危厄使諸惡魔隱藏不現。迦羅那說此語已。諸梵志輩悉見目連現神化來。為迦羅那說大神咒。當咒之日天地大動。諸梵志輩使迦羅那祭祀鬼神。飲食之具並其座席。悉皆飛飏在於虛空。諸眾生輩各得解脫。無人留斷隨行而去。諸梵志輩見目連現咒術。變化威德如是。四眾咸然稽首目連足下。而問訊言尊者目連 宗事何師其法真妙乃如是乎。摧滅我等鬼神災變。令一村人悉得蘇息。皆尊者恩使之然也。目連語迦羅那梵志四眾等。今我師者天人之尊。智慧弘
【現代漢語翻譯】 現代漢語譯本 （迦羅那）帶著他的小眷屬，來到村中平坦乾淨的地方，也就是祭祀神靈的場所。他讓人人跪拜，祈求神靈庇護，這樣才能平安。當時，迦羅那就按照（梵志）所說的話去做。第二天早上，他準備了兩名小孩，以及各種不同的動物，每種各一百頭。他平整了村中的場地，然後帶著家人和這些動物前往祭祀神靈的場所。大象、馬、牛、羊在路上悲鳴，震動大地。他們從東門出發，準備前往祭壇。 這時，世尊以大慈悲心普度一切眾生，憐憫迦羅那的愚昧至極。心想：『怎麼能爲了拯救一家人，而興起如此大的惡意，殺害這麼多生命呢？』於是，佛陀命令弟子大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）說：『你可以去為迦羅那宣說辟除鬼神的咒語，以保護迦羅那。』 目犍連線受了佛陀的教誨，憑藉佛陀的威神力，立即為迦羅那召請五方諸善神，以衛護迦羅那的門戶左右，使他們都獲得安穩，並辟除往來作祟的邪惡鬼神。『那些想要加害你的人，從今以後，遠離你的村舍，不再加害於你。』 迦羅那看見目犍連顯現神通飛來，歡喜踴躍，頭面頂禮目犍連的腳下。他心中想：『尊者沒有因為我的愚蠢卑賤而嫌棄我，顯現神通來顧念我，救度我脫離災難，讓我得以甦醒，不再憂愁煩惱。我現在便是蒙受尊者的威靈，救度我于危難之中，使各種惡魔隱藏不現。』 迦羅那說完這些話后，那些梵志們都看見目犍連顯現神通變化而來，為迦羅那宣說大神咒。當宣說咒語的時候，天地都為之震動。那些梵志們用來讓迦羅那祭祀鬼神的飲食器具，以及他們的座位，全部都飛揚到空中。各種動物都得到了解脫，沒有人阻攔它們，它們都跟隨而去。 那些梵志們看見目犍連顯現咒術，變化的威德如此強大，四眾弟子都一起稽首頂禮目犍連的腳下，然後問道：『尊者目犍連，您宗奉哪位老師？他的法門如此真實玄妙，竟然能夠摧毀我們所祭祀的鬼神，消除災變，使整個村莊的人都得以甦醒。這都是尊者的恩德所致啊！』 目犍連告訴迦羅那、梵志和四眾弟子們：『現在我的老師是天人所尊奉的，他的智慧弘大……』
【English Translation】 English version （Karaṇa）with his small family members, went to a flat and clean place in the village, which was the place for worshiping the gods. He made everyone kneel down and pray for the protection of the gods, so that they could be safe. At that time, Karaṇa did as the (Brahmins) said. The next morning, he prepared two children and various kinds of animals, a hundred of each kind. He leveled the ground in the village, and then took his family and these animals to the place of worship. Elephants, horses, cattle, and sheep wailed on the road, shaking the earth. They set out from the east gate, ready to go to the altar. At this time, the World Honored One, with great compassion, universally saved all sentient beings, and pitied Karaṇa's extreme ignorance. He thought: 'How can one create such great malice and kill so many lives in order to save one's family?' Therefore, the Buddha ordered his disciple Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his foremost supernatural powers) to say: 'You can go and proclaim the mantra for dispelling ghosts and gods for Karaṇa, in order to protect Karaṇa.' Mahāmaudgalyāyana accepted the Buddha's teachings, and by the power of the Buddha's divine power, he immediately summoned the virtuous gods of the five directions for Karaṇa, in order to protect Karaṇa's gates and surroundings, so that they would all be safe, and to dispel the evil ghosts and gods who came and went to cause trouble. 'Those who want to harm you, from now on, stay away from your village and no longer harm you.' Karaṇa saw Mahāmaudgalyāyana manifesting his supernatural powers and flying over, and he rejoiced and prostrated himself at Mahāmaudgalyāyana's feet. He thought in his heart: 'The Venerable One did not despise me for my ignorance and lowliness, but manifested his supernatural powers to care for me, save me from disaster, and allow me to awaken and no longer be worried and troubled. Now I am blessed by the Venerable One's divine power, saving me from danger and causing all kinds of demons to hide and not appear.' After Karaṇa finished speaking these words, those Brahmins all saw Mahāmaudgalyāyana manifesting his supernatural powers and transformations, and proclaiming the great divine mantra for Karaṇa. When the mantra was proclaimed, heaven and earth shook. The food utensils and seats that the Brahmins used to have Karaṇa sacrifice to the ghosts and gods all flew into the air. All kinds of animals were liberated, and no one stopped them, and they all followed and left. Those Brahmins saw Mahāmaudgalyāyana manifesting his mantra, and the power of his transformations was so great that the fourfold assembly all bowed down and prostrated themselves at Mahāmaudgalyāyana's feet, and then asked: 'Venerable Mahāmaudgalyāyana, which teacher do you follow? His Dharma is so true and profound that it can destroy the ghosts and gods we worship and eliminate disasters, so that the people of the entire village can awaken. This is all due to the Venerable One's grace!' Mahāmaudgalyāyana told Karaṇa, the Brahmins, and the fourfold assembly: 'Now my teacher is revered by gods and humans, and his wisdom is vast...'
廣靡所不通。深知來今過去之事。身長丈六紫磨金色。三十二相而自莊嚴。度人厄難無不解脫。四眾聞說大聖威神。無不欲見世尊身者。迦羅那白目連言。今佛世尊可得見不。目連語言今佛世尊近在羅閱祇。為諸天人四部弟子說真妙法。迦羅那語大目揵連。我今便欲相隨往見世尊。目連語言佛神通聖達。自見汝心不須去也。但燒香散華。世尊今日現神化來亦爾。不久迦羅那但燒香散華靜心念佛。須臾之頃佛現神來。將從千二百五十比丘四輩弟子。諸菩薩無央數。悉來集會迦羅那大客堂上。客堂自然廣博嚴好變為殿舍。悉以琉璃為柱樑。七寶莊嚴懸雜幡蓋。四面皆有諸小菩薩。執持幢蓋侍立左右。迦羅那及梵志四眾等見佛。心中歡喜踴躍無量。頭面接佛足下稽首作禮。迦羅那前進長跪叉手。白佛言世尊。我從歷劫以來。信邪倒見不識真正。有危厄之日輒殺眾生請求福祐。今者世尊大慈普濟。救度眾生危厄之患。皆蒙解脫離諸恐怖。皆天中天目連恩也。室家大小及村中人悉獲度脫。迦羅那及梵志四眾等。從佛乞受戒法。佛為廣說業行因緣得法眼凈。宗室大小及村中人。聞法音歡喜各發善心。有受戒者有生天者。各隨業行得道不同爾時坐中有一菩薩名曰普觀。從坐而起前白佛言。世尊已為迦羅那。說五方辟鬼神咒。營護門戶
【現代漢語翻譯】 現代漢語譯本 廣闊無垠，無所不通。深刻了解過去、現在、未來之事。身長一丈六尺，紫磨金色，以三十二種殊勝之相莊嚴自身。救度人們的危難，沒有不能解脫的。四眾弟子聽聞佛陀的偉大威神，沒有不想親眼見到世尊的。迦羅那（Kalananda，人名）對目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『現在佛陀世尊可以得見嗎？』目連說：『現在佛陀世尊就在王舍城（Rajagrha）附近，為諸天人四部弟子宣說真實微妙的佛法。』迦羅那對大目犍連說：『我現在就想跟隨您前去拜見世尊。』目連說：『佛陀神通廣大，聖明通達，自然能見到你的心，不需要親自去。你只需燒香散花，世尊今日就會顯現神力化身前來。』不久，迦羅那只是燒香散花，靜心念佛。須臾之間，佛陀顯現神力降臨，帶領著一千二百五十位比丘和四部弟子，以及無數的菩薩，全部來到迦羅那的大客堂上。客堂自然變得寬廣莊嚴美好，變成了殿堂。全部用琉璃作為柱子和房梁，用七寶莊嚴，懸掛著各種幡和寶蓋。四面都有諸位小菩薩，手持幢幡寶蓋侍立在左右。迦羅那和梵志四眾等人見到佛陀，心中歡喜踴躍，無量無邊，以頭面接觸佛足，稽首作禮。迦羅那上前長跪，合掌，對佛說：『世尊，我從久遠劫以來，信奉邪見，顛倒錯亂，不認識真正的道理。在有危難的日子裡，就殺害眾生來祈求福佑。現在世尊大慈大悲，普遍救濟，救度眾生脫離危難的困境，都蒙受解脫，遠離各種恐怖，這都是天中之天目連的恩德啊。我的家人大小以及村中的人都獲得了救度。』迦羅那和梵志四眾等人，向佛陀請求接受戒法。佛陀為他們廣泛地宣說業行因緣，使他們獲得了清凈的法眼。宗室大小以及村中的人，聽聞佛法之音，歡喜踴躍，各自發起善心。有的受戒，有的往生天界，各自隨著業行，得到不同的果報。當時，座位中有一位菩薩，名叫普觀（Pu Guan，菩薩名），從座位上站起來，上前對佛說：『世尊已經為迦羅那宣說了五方辟鬼神咒，用來守護門戶。
【English Translation】 English version Reaching everywhere without obstruction. Deeply knowing the affairs of the past, present, and future. The body is one丈六 (zhang liu, approximately 16 feet) in height, of purple-gold color. Adorned with the thirty-two marks of greatness. Delivering people from calamities and difficulties, without failing to liberate them. The four assemblies, hearing of the Great Sage's majestic power, all wished to see the World Honored One's body. Kalananda (Kalananda, a name) said to Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers): 'Is it possible to see the Buddha, the World Honored One, now?' Maudgalyayana said, 'Now the Buddha, the World Honored One, is near Rajagrha (Rajagrha), expounding the true and wonderful Dharma for the gods, humans, and the fourfold assembly of disciples.' Kalananda said to Maha-Maudgalyayana, 'I now wish to follow you to see the World Honored One.' Maudgalyayana said, 'The Buddha's spiritual powers are vast and profound, and he naturally sees your heart. There is no need to go in person. Just burn incense and scatter flowers, and the World Honored One will manifest his divine transformation and come today.' Before long, Kalananda simply burned incense, scattered flowers, and quietly contemplated the Buddha. In a short while, the Buddha manifested his divine power and descended, leading one thousand two hundred and fifty Bhikkhus and the fourfold assembly of disciples, as well as countless Bodhisattvas, all arriving at Kalananda's great guest hall. The guest hall naturally became vast, solemn, and beautiful, transforming into a palace. All the pillars and beams were made of crystal, adorned with the seven treasures, and hung with various banners and canopies. On all four sides were various small Bodhisattvas, holding banners and canopies, standing in attendance on the left and right. Kalananda and the Brahman fourfold assembly, seeing the Buddha, were filled with joy and boundless elation, touching their heads to the Buddha's feet, prostrating and paying homage. Kalananda stepped forward, knelt with palms together, and said to the Buddha, 'World Honored One, since countless kalpas ago, I have believed in heretical views, been confused and deluded, and not recognized the true principle. On days of danger and calamity, I would kill living beings to seek blessings. Now, the World Honored One is greatly compassionate and universally saves, delivering living beings from the suffering of danger and calamity, all receiving liberation and being freed from all fears. This is all due to the kindness of Maudgalyayana, the Heaven above heavens. My family, both young and old, and the people in the village have all been saved.' Kalananda and the Brahman fourfold assembly requested to receive the precepts from the Buddha. The Buddha extensively expounded to them the causes and conditions of karmic actions, enabling them to obtain the pure Dharma eye. The members of the clan, both young and old, and the people in the village, hearing the sound of the Dharma, rejoiced and each generated good intentions. Some received the precepts, some were born in the heavens, each according to their karmic actions, attaining different paths. At that time, there was a Bodhisattva in the assembly named Pu Guan (Pu Guan, Bodhisattva's name), who rose from his seat, stepped forward, and said to the Buddha, 'World Honored One, you have already spoken the five directional spells for averting ghosts and spirits for Kalananda, to protect the doorways.'
鎮守左右竟。惟愿更演。曏者目連所說章句。為未來世諸眾生輩。若有如迦羅那比惡鬼神所嬈者。我當書持讀誦經文示於後世。廣宣流傳遠近使聞。普得度脫無復憂懼。
佛告普觀菩薩。汝能為未來濁惡之世。重問灌頂無上章句神名字者。諦聽憶念我當重演如是章句。普觀菩薩言唯唯天尊。四眾渴仰唯愿速說。佛言灌頂章句其名如是。
神名阿修呵比丘尼槃頭荷
神名波梨梨波斯離次離
神名優唦知具利揵陀離
神名何泥梨移波泥梨羅
神名阿吼羅迷比路波祇
神名氣利彌提波羅彌提
神名陀羅住留富那佉尼
神名師阿羅陀羅慢陀羅
神名具利揵陀利阇吒羅
神名住利旃唦利嘻摩陀
神名阿波提梨摩那斯爾
神名脂波弗夢懼頭摩醯
神名嘻蕪夢羅呵梨彌醯
神名多遮枝嘻遮惟留賴
神名差陀離遮難頭謣難
神名貨樓差陀輸柔羅彌
神名丘波題金波羅優候
神名東波須摩羅提迦波
神名伊提牟羅嘻遲佉
神名阿提嘻和遲比難邏
神名沙摩頭伽優頭摩陀
佛告普觀菩薩摩訶薩。東方有七千大神。其上首者有三七鬼神之王守護東方不令邪惡觸犯萬姓。若有鳥鳴野獸變怪災
【現代漢語翻譯】 現代漢語譯本：鎮守左右的諸位，請允許我再次宣講。先前目連（Maudgalyayana）所說的章句，是爲了未來世的眾生，如果他們被迦羅那比（Kalanabhi）之類的惡鬼神所困擾，我應當書寫、持誦這些經文，昭示後世，廣泛宣揚流傳，使遠近都能聽聞，普遍得到解脫，不再憂愁恐懼。
佛告訴普觀菩薩（Samantabhadra Bodhisattva）：『你能夠爲了未來污濁險惡的世代，重新詢問灌頂無上的章句神的名字，仔細聽好，憶念在心，我將再次宣講這些章句。』普觀菩薩說：『是的，天尊。四眾弟子都渴望仰慕，希望您儘快宣說。』佛說：『灌頂章句的名字是這樣的：』
神名阿修呵比丘尼槃頭荷
神名波梨梨波斯離次離
神名優唦知具利揵陀離
神名何泥梨移波泥梨羅
神名阿吼羅迷比路波祇
神名氣利彌提波羅彌提
神名陀羅住留富那佉尼
神名師阿羅陀羅慢陀羅
神名具利揵陀利阇吒羅
神名住利旃唦利嘻摩陀
神名阿波提梨摩那斯爾
神名脂波弗夢懼頭摩醯
神名嘻蕪夢羅呵梨彌醯
神名多遮枝嘻遮惟留賴
神名差陀離遮難頭謣難
神名貨樓差陀輸柔羅彌
神名丘波題金波羅優候
神名東波須摩羅提迦波
神名伊提牟羅嘻遲佉
神名阿提嘻和遲比難邏
神名沙摩頭伽優頭摩陀
佛告訴普觀菩薩摩訶薩（Samantabhadra Bodhisattva-Mahasattva）：『東方有七千大神，他們的首領有三七（二十一）位鬼神之王，守護東方，不讓邪惡侵犯百姓。如果出現鳥鳴、野獸變異等怪異災禍，
【English Translation】 English version: Those who guard the left and right, I wish to further expound. The verses spoken by Maudgalyayana earlier are for the sake of sentient beings in future generations. If they are troubled by evil ghosts and spirits such as Kalanabhi, I shall write, uphold, read, and recite these scriptures, reveal them to future generations, widely proclaim and transmit them, so that those near and far can hear, and universally attain liberation, without worry or fear.
The Buddha told Samantabhadra Bodhisattva: 'You are able to, for the sake of the turbid and evil age of the future, re-inquire about the names of the supreme Dhāraṇī (灌頂) verses and deities. Listen carefully and remember them. I shall expound these verses again.' Samantabhadra Bodhisattva said: 'Yes, World Honored One. The four assemblies eagerly yearn and hope that you will speak them quickly.' The Buddha said: 'The names of the Dhāraṇī verses are as follows:'
The name of the deity is Ashu He Bhikshuni Pandu He.
The name of the deity is Poli Li Po Si Li Ci Li.
The name of the deity is You Sha Zhi Ju Li Qian Tuo Li.
The name of the deity is He Ni Li Yi Po Ni Li Luo.
The name of the deity is A Hou Luo Mi Bi Lu Bo Qi.
The name of the deity is Qi Li Mi Ti Bo Luo Mi Ti.
The name of the deity is Tuo Luo Zhu Liu Fu Na Qie Ni.
The name of the deity is Shi A Luo Tuo Luo Man Tuo Luo.
The name of the deity is Ju Li Qian Tuo Li She Zha Luo.
The name of the deity is Zhu Li Zhan Sha Li Xi Mo Tuo.
The name of the deity is A Bo Ti Li Mo Na Si Er.
The name of the deity is Zhi Bo Fu Meng Ju Tou Mo Xi.
The name of the deity is Xi Wu Meng Luo He Li Mi Xi.
The name of the deity is Duo Zhe Zhi Xi Zhe Wei Liu Lai.
The name of the deity is Cha Tuo Li Zhe Nan Tou Yu Nan.
The name of the deity is Huo Lou Cha Tuo Shu Rou Luo Mi.
The name of the deity is Qiu Bo Ti Jin Bo Luo You Hou.
The name of the deity is Dong Bo Xu Mo Luo Ti Jia Bo.
The name of the deity is Yi Ti Mou Luo Xi Chi Qie.
The name of the deity is A Ti Xi He Chi Bi Nan Luo.
The name of the deity is Sha Mo Tou Qie You Tou Mo Tuo.
The Buddha told Samantabhadra Bodhisattva-Mahasattva: 'In the East, there are seven thousand great deities. Their leaders are twenty-one ghost-spirit kings who guard the East, preventing evil from harming the people. If there are strange disasters such as bird cries or animal mutations,
禍起時。種種不吉惡夢眾衰。橫羅縣官枷鎖著身。危厄之人眾所憎賤。當以此三七神王。辟除東方如是災厄。使諸邪橫不得妄生。此諸神王守護東方。除去七十億雜魅之鬼為人作害者。聞有善男子女人讀誦呼是七千鬼神上首名者。七十億魅鬼馳走而去。一萬由旬不害人也。當說其名獲吉祥福。灌頂章句其名如是汝善持之。
神名那頭化提阿梨鳩梨
神名提多瞿佉難阿梨加
神名迦梨波梨金摩多尼
神名波奈羅迦荼支由羅
神名沙彈吒迦勒迦摩夜
神名校坻細耶般遮戒提
神名坻梨提梨摩梨摩梨
神名師佉準沙差尼河藍
神名辟師霧耶郁次彌次
神名雞頭貨[椽/土]蒲恥喑浮
神名突迦多極那于陀伎
神名陀含屈兒沙門多頭
神名伊梨寐提薜荔迦移
神名鳩舍羅臏迦拘多[椽/土]
神名因樓賴天沙伊多耨
神名甄尼烏廚遮摩多梨
神名摩隸吒遮夫樓攬俱
神名羅阇迦提阿銖迦隸
神名摩尼摩尼遮樓旃陀
神名俱波樓閱叉阿羅域
神名那羅那移閻那阿梨
神名沙善般遮壚梨波梨
神名旃遮賴摩休迦設樓
神名遮梨架阿攬烏遲
神名羅摩奴遮臏迦壚遮
【現代漢語翻譯】 現代漢語譯本：禍患發生的時候，會出現各種不吉利的惡夢，各種衰敗的徵兆。可能會意外地被縣官抓捕，戴上枷鎖，危難中的人會被眾人憎恨和輕賤。這時應當唸誦這三七（二十一）位神王的名號，來消除來自東方的這些災禍，使各種邪惡橫禍不能憑空產生。這些神王守護東方，除去七十億擾亂人間的雜魅之鬼。聽說有善男子、善女人讀誦、呼喚這七千鬼神首領的名字，七十億魅鬼就會逃離而去，在一萬由旬（Yojana）之內不敢害人。現在應當宣說他們的名字，可以獲得吉祥的福報。灌頂章句，他們的名字是這樣的，你們要好好記住。
神名：那頭化提阿梨鳩梨（Nā tóu huà tí ā lí jiū lí）
神名：提多瞿佉難阿梨加（Tí duō qú qié nán ā lí jiā）
神名：迦梨波梨金摩多尼（Jiā lí bō lí jīn mó duō ní）
神名：波奈羅迦荼支由羅（Bō nài luó jiā tú zhī yóu luó）
神名：沙彈吒迦勒迦摩夜（Shā dàn zhà jiā lè jiā mó yè）
神名：校坻細耶般遮戒提（Xiào chí xì yé bān zhē jiè tí）
神名：坻梨提梨摩梨摩梨（Chí lí tí lí mó lí mó lí）
神名：師佉準沙差尼河藍（Shī qū zhǔn shā chā ní hé lán）
神名：辟師霧耶郁次彌次（Pì shī wù yé yù cì mí cì）
神名：雞頭貨[椽/土]蒲恥喑浮（Jī tóu huò chuán/tǔ pú chǐ yīn fú）
神名：突迦多極那于陀伎（Tū jiā duō jí nà yú tuó jì）
神名：陀含屈兒沙門多頭（Tuó hán qū ér shā mén duō tóu）
神名：伊梨寐提薜荔迦移（Yī lí mèi tí bì lì jiā yí）
神名：鳩舍羅臏迦拘多[椽/土]（Jiū shě luó bìn jiā jū duō chuán/tǔ）
神名：因樓賴天沙伊多耨（Yīn lóu lài tiān shā yī duō nòu）
神名：甄尼烏廚遮摩多梨（Zhēn ní wū chú zhē mó duō lí）
神名：摩隸吒遮夫樓攬俱（Mó lì zhà zhē fū lóu lǎn jù）
神名：羅阇迦提阿銖迦隸（Luó shé jiā tí ā zhū jiā lì）
神名：摩尼摩尼遮樓旃陀（Mó ní mó ní zhē lóu zhān tuó）
神名：俱波樓閱叉阿羅域（Jù bō lóu yuè chā ā luó yù）
神名：那羅那移閻那阿梨（Nà luó nà yí yán nà ā lí）
神名：沙善般遮壚梨波梨（Shā shàn bān zhē lú lí bō lí）
神名：旃遮賴摩休迦設樓（Zhān zhē lài mó xiū jiā shè lóu）
神名：遮梨架阿攬烏遲（Zhē lí jià ā lǎn wū chí）
神名：羅摩奴遮臏迦壚遮（Luó mó nú zhē bìn jiā lú zhē）
【English Translation】 English version: When misfortune arises, various inauspicious nightmares and signs of decline appear. One might be unexpectedly arrested by the magistrate, wearing shackles. People in distress are hated and despised by the crowd. At this time, one should recite the names of these three-seven (twenty-one) divine kings to eliminate these disasters from the east, preventing all evil and misfortune from arising without cause. These divine kings guard the east, removing the seventy billion miscellaneous demonic ghosts that disturb humans. It is said that if a good man or woman recites and calls out the names of these leaders of the seven thousand ghosts, the seventy billion demonic ghosts will flee away, not daring to harm people within ten thousand Yojana (Yojana). Now, their names should be proclaimed, so that one can obtain auspicious blessings. These are the verses for empowerment; you should remember their names well.
Divine Name: Nātou Huàtí Ālí Jiūlí (那頭化提阿梨鳩梨)
Divine Name: Tíduō Qúqié Nán Ālí Jiā (提多瞿佉難阿梨加)
Divine Name: Jiālì Bōlí Jīnmó Duōní (迦梨波梨金摩多尼)
Divine Name: Bōnài Luójiā Túzhī Yóuluó (波奈羅迦荼支由羅)
Divine Name: Shādàn Zhàjiā Lèjiā Móyè (沙彈吒迦勒迦摩夜)
Divine Name: Xiào Chíxìyé Bānzhē Jiètí (校坻細耶般遮戒提)
Divine Name: Chílí Tílí Mólí Mólí (坻梨提梨摩梨摩梨)
Divine Name: Shīqū Zhǔnshā Chāní Hélán (師佉準沙差尼河藍)
Divine Name: Pìshī Wùyé Yùcì Mícì (辟師霧耶郁次彌次)
Divine Name: Jītóu Huò Chuán/tǔ Púchǐ Yīnfú (雞頭貨[椽/土]蒲恥喑浮)
Divine Name: Tūjiā Duōjí Nàyú Tuójì (突迦多極那于陀伎)
Divine Name: Tuóhán Qūér Shāmén Duōtóu (陀含屈兒沙門多頭)
Divine Name: Yīlí Mèití Bìlì Jiāyí (伊梨寐提薜荔迦移)
Divine Name: Jiūshě Luóbìn Jiā Jūduō Chuán/tǔ (鳩舍羅臏迦拘多[椽/土])
Divine Name: Yīnlóu Làitiān Shā Yīduō Nòu (因樓賴天沙伊多耨)
Divine Name: Zhēnní Wūchú Zhē Móduōlí (甄尼烏廚遮摩多梨)
Divine Name: Mólì Zhàzhē Fūlóu Lǎnjù (摩隸吒遮夫樓攬俱)
Divine Name: Luóshé Jiātí Āzhū Jiālì (羅阇迦提阿銖迦隸)
Divine Name: Móní Móní Zhēlóu Zhāntuó (摩尼摩尼遮樓旃陀)
Divine Name: Jùbō Lóuyuèchā Āluóyù (俱波樓閱叉阿羅域)
Divine Name: Nàluó Nàyí Yánnà Ālí (那羅那移閻那阿梨)
Divine Name: Shāshàn Bānzhē Lúlí Bōlí (沙善般遮壚梨波梨)
Divine Name: Zhānzhē Làimó Xiūjiā Shèlóu (旃遮賴摩休迦設樓)
Divine Name: Zhēlí Jiàālǎn Wūchí (遮梨架阿攬烏遲)
Divine Name: Luómónú Zhēbìn Jiā Lúzhē (羅摩奴遮臏迦壚遮)
神名波羅斯奴遮斯叉奴
神名遮羅揵波頭那爐遮
神名干提于呵梨攎阇
佛告普觀菩薩摩訶薩。南方有九千大神。其上首者有二十八神王。能為一切辟除眾惡守持南方。除去五溫疫毒之病飛尸邪忤殃咎之注。口舌亂鬥災火變怪。毒蛇蚖蝮熱氣惡病悉出南方。是二十八神王。有人知其名字諷誦宣傳。是二十八神王即為佐助。消滅邪惡使一切毒厭笮不得行。以知神王名字力故。南方魅鬼七千億數。一去萬由旬不能為害。灌頂章句其名如是汝善持之。
神名呵婁薩叉尸遮那
神名藍波藍波貨那名
神名蘇貨迦羅阇烏那陀
神名摩奴羅摩遮檀樓迦
神名劍浮者梨和迦羅博
神名惟舍羅遮繩迦陀羅
神名遮棱迦移陀那羅浮
神名迦俱絺阇羅給迦
神名多羅舍脂慢鳩梨
神名臀頭梨阿多四和伎
神名阿耆尼羅鴟祇迦遮
神名菩提尼菩提多菩提
神名恒多羅夜尼耶迷
神名陀優陀優富阿陀羅
佛告普觀菩薩摩訶薩。西方有六千大神。其上首者有二七神王。主持西方怨家逆賊伐王國土。偷竊之人懷噁心者。聞有男子女人等輩。呼二七神王名字之者。即便退散惶惑而去。五億魔魅退萬由旬不復害人也。此二七神
【現代漢語翻譯】 現代漢語譯本： 神名波羅斯奴遮斯叉奴 (Bā Lúosī nú zhē sī chā nú) 神名遮羅揵波頭那爐遮 (Zhē luó qián bō tóu nà lú zhē) 神名干提于呵梨攎阇 (Gān tí yú hē lí lú shé) 佛告訴普觀菩薩摩訶薩 (Pǔ guān Púsà Mó訶sà)：南方有九千大神，其中首領有二十八神王，能為大家辟除各種邪惡，守護南方，除去五種瘟疫毒病、飛尸邪祟、殃咎的侵擾，以及口舌爭鬥、災火變怪。毒蛇、蚖蛇、蝮蛇引起的熱氣惡病都從南方消除。這二十八神王，如果有人知道他們的名字，並諷誦宣傳，這二十八神王就會幫助他，消滅邪惡，使一切毒害厭勝之術都無法施行。因為知道神王名字的力量，南方的七千億魅鬼會退避萬由旬，不能造成傷害。灌頂章句的名字是這樣的，你要好好記住。 神名呵婁薩叉尸遮那 (Hē lóu sà chā shī zhē nà) 神名藍波藍波貨那名 (Lán bō lán bō huò nà míng) 神名蘇貨迦羅阇烏那陀 (Sū huò jiā luó shé wū nà tuó) 神名摩奴羅摩遮檀樓迦 (Mó nú luó mó zhē tán lóu jiā) 神名劍浮者梨和迦羅博 (Jiàn fú zhě lí hé jiā luó bó) 神名惟舍羅遮繩迦陀羅 (Wéi shě luó zhē shéng jiā tuó luó) 神名遮棱迦移陀那羅浮 (Zhē léng jiā yí tuó nà luó fú) 神名迦俱絺阇羅給迦 (Jiā jū chī shé luó gěi jiā) 神名多羅舍脂慢鳩梨 (Duō luó shě zhī màn jiū lí) 神名臀頭梨阿多四和伎 (Tún tóu lí ā duō sì hé jì) 神名阿耆尼羅鴟祇迦遮 (Ā qí ní luó chī qí jiā zhē) 神名菩提尼菩提多菩提 (Pú tí ní pú tí duō pú tí) 神名恒多羅夜尼耶迷 (Héng duō luó yè ní yé mí) 神名陀優陀優富阿陀羅 (Tuó yōu tuó yōu fù ā tuó luó) 佛告訴普觀菩薩摩訶薩 (Pǔ guān Púsà Mó訶sà)：西方有六千大神，其中首領有二十七神王，主持西方，對抗怨家逆賊侵犯國土，以及那些心懷不軌的偷竊之人。如果聽到有男子女人等輩，呼喚這二十七神王的名字，他們就會立刻退散，惶恐而去。五億魔魅會退避萬由旬，不再害人。這二十七神
【English Translation】 English version: The divine name is Parosnu Chaskhanu (Parosnu Chaskhanu) The divine name is Cheloken Batouna Luje (Cheloken Batouna Luje) The divine name is Ganti Yuheli Luja (Ganti Yuheli Luja) The Buddha told Bodhisattva Mahasattva Puguang (Puguang Bodhisattva Mahasattva): In the south, there are nine thousand great deities, and their leaders are twenty-eight divine kings, who can ward off all evils, guard the south, and remove the diseases of the five plagues, flying corpses, evil omens, and the injection of calamities, as well as verbal disputes, disasters of fire, and strange transformations. The hot air and evil diseases caused by poisonous snakes, vipers, and adders are all eliminated from the south. These twenty-eight divine kings, if someone knows their names and recites and propagates them, these twenty-eight divine kings will assist them, eliminate evil, and prevent all poisonous and evil arts from being practiced. Because of the power of knowing the names of the divine kings, the seven hundred billion demons and ghosts in the south will retreat ten thousand yojanas and cannot cause harm. The names of the initiation mantras are like this, you should remember them well. The divine name is Helou Saksha Shizhena (Helou Saksha Shizhena) The divine name is Lanbo Lanbo Huona Ming (Lanbo Lanbo Huona Ming) The divine name is Suhuo Jialuo She Wunatuo (Suhuo Jialuo She Wunatuo) The divine name is Monu Luo Mo Zhe Tanloujia (Monu Luo Mo Zhe Tanloujia) The divine name is Jianfu Zhe Li He Jialuo Bo (Jianfu Zhe Li He Jialuo Bo) The divine name is Weishe Luo Zhe Shengjiatuoluo (Weishe Luo Zhe Shengjiatuoluo) The divine name is Zhelengjia Yituo Naluofu (Zhelengjia Yituo Naluofu) The divine name is Jiaju Chi She Luo Geijia (Jiaju Chi She Luo Geijia) The divine name is Duoluo She Zhi Manjiuli (Duoluo She Zhi Manjiuli) The divine name is Tuntou Li A Duo Si Heji (Tuntou Li A Duo Si Heji) The divine name is Aqi Ni Luo Chi Qijia Zhe (Aqi Ni Luo Chi Qijia Zhe) The divine name is Putini Putiduo Puti (Putini Putiduo Puti) The divine name is Hengduoluo Ye Ni Yemi (Hengduoluo Ye Ni Yemi) The divine name is Tuoyou Tuoyou Fu Atuoluo (Tuoyou Tuoyou Fu Atuoluo) The Buddha told Bodhisattva Mahasattva Puguang (Puguang Bodhisattva Mahasattva): In the west, there are six thousand great deities, and their leaders are twenty-seven divine kings, who preside over the west, resisting enemies and rebellious thieves who invade the country, as well as those thieves who harbor evil intentions. If they hear that there are men and women who call the names of these twenty-seven divine kings, they will immediately retreat and flee in panic. Five hundred million demons and ghosts will retreat ten thousand yojanas and no longer harm people. These twenty-seven divine
王灌頂章句其名如是汝善持之。
神名那葉提樓比舍慢破
神名沙伊摩陀阿仇伊陀
神名破仇摩至多羅和架
神名比牟坻羅泥架那紫
神名迦蘭脾留波摩迦羅
神名耶頭破舍羅首梨沙
神名拘陀利比呵梨茤陀
神名慢陀波沙多陀周留
神名阿知和知阿那波提
神名那知鳩那知提我沙
神名摩呵迦和尼羅阇摩
神名阿佉尼波陀那迦利
神名阿比羅慢多羅波陀
神名羅那多羅摩羅提離
神名耽波羅提梨吼樓壽
神名樓壽阇輦叉輦善叉
神名魔呵留羅迦利區和
神名舍洹陀越阿耨三菩
神名迦三耶魔呵阿輪
神名拔陀沙羅慢陀羅阿
神名迦柰國舍嘻遲比遲
佛告普觀菩薩摩訶薩。北方九千大神。其上首者有三七神王。主持北方五萬億魅鬼及詐稱之神。求人飲食者故氣之魔。聞有男子女人等輩。呼三七神王名號。是諸魅鬼退散馳去不能為害。遠百千由旬移置無人之處還其所在。灌頂章句其名如是。汝善持之。
佛告普觀菩薩摩訶薩。我說四方諸神王竟。今復更演中央神王。有二十萬以為眷屬。其上首者有十二神王。能為一切無量眾生。除去四方災惡諸變。鳥鳴惡夢縣官之厄
【現代漢語翻譯】 現代漢語譯本 王灌頂章句的名字是這樣的，你要好好記住它。
神名：那葉提樓比舍慢破
神名：沙伊摩陀阿仇伊陀
神名：破仇摩至多羅和架
神名：比牟坻羅泥架那紫
神名：迦蘭脾留波摩迦羅
神名：耶頭破舍羅首梨沙
神名：拘陀利比呵梨茤陀
神名：慢陀波沙多陀周留
神名：阿知和知阿那波提
神名：那知鳩那知提我沙
神名：摩呵迦和尼羅阇摩
神名：阿佉尼波陀那迦利
神名：阿比羅慢多羅波陀
神名：羅那多羅摩羅提離
神名：耽波羅提梨吼樓壽
神名：樓壽阇輦叉輦善叉
神名：魔呵留羅迦利區和
神名：舍洹陀越阿耨三菩（梵文：Anuttara-samyak-sambodhi，無上正等正覺）
神名：迦三耶魔呵阿輪
神名：拔陀沙羅慢陀羅阿
神名：迦柰國舍嘻遲比遲
佛告訴普觀菩薩摩訶薩（菩薩中的大菩薩）說：『北方有九千大神，其中最重要的是三七神王，他們掌管北方五萬億魅鬼和那些假裝神靈、向人索取飲食的魔鬼。如果聽到有男子女人呼喚這三七神王的名號，這些魅鬼就會退散逃離，不能造成危害，會被遠遠地移到百千由旬之外的無人之處，回到它們原來的地方。灌頂章句的名字就是這樣，你要好好記住它。』
佛告訴普觀菩薩摩訶薩說：『我已經說完了四方諸神王，現在再來說說中央神王，他們有二十萬眷屬。其中最重要的是十二神王，他們能為一切無量眾生除去四方的災禍和各種變故，消除鳥鳴帶來的兇兆、不祥的夢境以及官府的災難。』
【English Translation】 English version The names of the Abhiṣeka (灌頂) Dharani (章句) are as follows. You should keep them well in mind.
Divine Name: Na Ye Ti Lou Bi She Man Po
Divine Name: Sha Yi Mo Tuo A Qiu Yi Tuo
Divine Name: Po Qiu Mo Zhi Duo Luo He Jia
Divine Name: Bi Mou Chi Luo Ni Jia Na Zi
Divine Name: Jia Lan Pi Liu Bo Mo Jia Luo
Divine Name: Ye Tou Po She Luo Shou Li Sha
Divine Name: Ju Tuo Li Bi He Li Duo Tuo
Divine Name: Man Tuo Bo Sha Duo Tuo Zhou Liu
Divine Name: A Zhi He Zhi A Na Bo Ti
Divine Name: Na Zhi Jiu Na Zhi Ti Wo Sha
Divine Name: Mo He Jia He Ni Luo She Mo
Divine Name: A Qie Ni Bo Tuo Na Jia Li
Divine Name: A Bi Luo Man Duo Luo Bo Tuo
Divine Name: Luo Na Duo Luo Mo Luo Ti Li
Divine Name: Tan Bo Luo Ti Li Hou Lou Shou
Divine Name: Lou Shou She Nian Cha Nian Shan Cha
Divine Name: Mo He Liu Luo Jia Li Qu He
Divine Name: She Huan Tuo Yue A Nòu San Pu (Sanskrit: Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)
Divine Name: Jia San Ye Mo He A Lun
Divine Name: Ba Tuo Sha Luo Man Tuo Luo A
Divine Name: Jia Nai Guo She Xi Chi Bi Chi
The Buddha told Bodhisattva Mahasattva (菩薩摩訶薩, great being Bodhisattva) Universal Vision: 'In the north, there are nine thousand great spirits. The most important among them are the Three Seven Divine Kings, who govern five hundred million demon ghosts and those who falsely claim to be gods, demanding food and drink from people. If they hear men and women calling out the names of these Three Seven Divine Kings, these demon ghosts will scatter and flee, unable to cause harm. They will be moved far away, hundreds of thousands of yojanas (由旬, ancient Indian unit of distance) to uninhabited places, returning to their original locations. The names of the Abhiṣeka Dharani are as such. You should keep them well in mind.'
The Buddha told Bodhisattva Mahasattva Universal Vision: 'I have finished speaking about the Divine Kings of the four directions. Now, I will further elaborate on the Divine Kings of the center, who have two hundred thousand attendants. The most important among them are the Twelve Divine Kings, who can remove calamities and various changes from the four directions for all immeasurable beings, eliminating ominous signs from bird calls, inauspicious dreams, and disasters from government officials.'
。口舌斗亂五溫之病。毒氣蛇蚖怨家債主。逆賊侵陵壞王國土。他余雜鬼厭禱咒咀。魔邪鬼神及諸精魅。見有男子女人等輩。讀誦宣說此十二神王名字之時。四方妖邪惡鬼等類無不弭伏。復能為人作鎮護故。我今演說如是章句。示諸未聞普使受持此十二神王名字。為人守鎮辟除兇惡。灌頂章句其名如是汝善持之。
神名優婆參那仙奶
神名優婆僧那涅坻賒
神名跋臭修婆羅毗坻
神名多婆斯阿修羅婆履
神名摩薩羅波拘蘭荼
神名坻摩阿修羅婆履那
神名佛亶坻和婆娑斯
神名伽施陀膩為氏仇陀
神名多羅浮多鞞阇曳
神名婆視涅槃伽羅呵衍
神名毗真那貳娑坻衍
神名多羅哆斯陀尼波
佛告普觀菩薩摩訶薩。我今已說五方逐魔鬼竟。取中央三萬大神上首者十二神王名字為守鎮法。當以好函盛之。題四天王名字書函四邊。稱吾釋迦名號而封印之。彩傘覆蓋安凈潔處。若有邪神惡鬼往來人宮宅中者。見此神王名字鎮函之處。莫不退散馳走者也。
佛告普觀菩薩摩訶薩。若后末世遭災禍者。為諸魔魅之所傷犯。當凈身口意不啖雜食五辛之屬。齋戒一心禮敬十方三世諸佛。然十方燈燒雜名香膠香婆香安息香等。懸五方逐魔神幡。各
【現代漢語翻譯】 現代漢語譯本： 口舌爭鬥擾亂，五蘊之病（指色、受、想、行、識五種構成人身心的要素所產生的疾病）。毒氣、蛇、蚖（一種小毒蛇），怨家債主。叛逆賊寇侵略破壞王國的國土。其他各種雜鬼的厭勝、禱告、詛咒。魔、邪鬼神以及各種精怪魅。見到有男子女人等輩，讀誦宣說這十二神王名字的時候，四方妖邪惡鬼等類沒有不降伏的。又能為人作鎮守護的緣故，我今天演說這樣的章句，指示給那些未曾聽聞的人，普遍使他們受持這十二神王的名字，為人守鎮，辟除兇惡，灌頂章句，它們的名字是這樣的，你們好好地記住它們。 神名：優婆參那仙奶（Upasamasenanai） 神名：優婆僧那涅坻賒（Upasanghananirdhisa） 神名：跋臭修婆羅毗坻（Bacchusubharaviddhi） 神名：多婆斯阿修羅婆履（Tabhasasurabharri） 神名：摩薩羅波拘蘭荼（Masarapokuranda） 神名：坻摩阿修羅婆履那（Dhimasurabharina） 神名：佛亶坻和婆娑斯（Buddhatidhivasasi） 神名：伽施陀膩為氏仇陀（Ghasithadanivaisikuta） 神名：多羅浮多鞞阇曳（Tarabhutavijaye） 神名：婆視涅槃伽羅呵衍（Bhasnirvanagrahahayan） 神名：毗真那貳娑坻衍（Vijanadvaisadhiyan） 神名：多羅哆斯陀尼波（Tarathastadhanipa） 佛告訴普觀菩薩摩訶薩（Mahasattva， महानसत्त्व，偉大的聖人）：我現在已經說完五方驅逐魔鬼的事情了。選取中央三萬大神的首領，這十二神王的名字作為守鎮之法。應當用好的匣子盛放它們，在匣子的四邊題寫四大天王的名字，稱念我的釋迦（Sakya，शाक्य，能、勇）名號而封印它。用彩色的傘覆蓋，安放在清凈潔凈的地方。如果有邪神惡鬼往來於人的宮宅中的，見到這神王名字鎮守的匣子的地方，沒有不退散逃走的。 佛告訴普觀菩薩摩訶薩：如果後世末法時代遭遇災禍，被各種魔魅所傷害侵犯，應當清凈身口意，不吃雜食五辛之類（指大蒜、蔥、興渠、韭菜、薤五種辛辣的蔬菜），齋戒一心禮敬十方三世諸佛，點燃十方燈，燒各種名香，膠香、婆香、安息香等，懸掛五方逐魔神幡，各自...
【English Translation】 English version: The strife of tongues and the disturbance, the diseases of the five skandhas (referring to the diseases arising from the five aggregates of form, sensation, perception, volition, and consciousness that constitute the human mind and body). Poisonous gas, snakes, vipers (a small venomous snake), vengeful enemies and debtors. Rebellious thieves invade and destroy the kingdom's land. Other various miscellaneous ghosts' bewitchments, prayers, and curses. Demons, evil spirits, and various goblins and sprites. When they see men and women and others reciting and proclaiming the names of these twelve divine kings, all the evil spirits and demons of the four directions will be subdued. Moreover, because they can act as protectors and guardians for people, I am now expounding these verses, instructing those who have not heard them, and universally causing them to receive and uphold the names of these twelve divine kings, to guard and protect people, to ward off evil, and the verses for the consecration, their names are as follows, you should remember them well. The name of the deity: Upasamasenanai (優婆參那仙奶) The name of the deity: Upasanghananirdhisa (優婆僧那涅坻賒) The name of the deity: Bacchusubharaviddhi (跋臭修婆羅毗坻) The name of the deity: Tabhasasurabharri (多婆斯阿修羅婆履) The name of the deity: Masarapokuranda (摩薩羅波拘蘭荼) The name of the deity: Dhimasurabharina (坻摩阿修羅婆履那) The name of the deity: Buddhatidhivasasi (佛亶坻和婆娑斯) The name of the deity: Ghasithadanivaisikuta (伽施陀膩為氏仇陀) The name of the deity: Tarabhutavijaye (多羅浮多鞞阇曳) The name of the deity: Bhasnirvanagrahahayan (婆視涅槃伽羅呵衍) The name of the deity: Vijanadvaisadhiyan (毗真那貳娑坻衍) The name of the deity: Tarathastadhanipa (多羅哆斯陀尼波) The Buddha told Bodhisattva Mahasattva (Mahasattva, महानसत्त्व, great being): I have now finished speaking about the expulsion of demons from the five directions. Select the names of the leaders of the thirty thousand great deities in the center, these twelve divine kings, as the method of guarding and protecting. They should be placed in a good box, and the names of the Four Heavenly Kings should be written on the four sides of the box, and it should be sealed with the invocation of my name, Sakya (Sakya, शाक्य, capable, brave). Cover it with a colored umbrella and place it in a clean and pure place. If there are evil spirits and demons coming and going in people's palaces and houses, upon seeing the place where this box guarding the names of the divine kings is, none will fail to retreat and flee. The Buddha told Bodhisattva Mahasattva: If in the future, in the degenerate age, people encounter disasters and are harmed and violated by various demons and goblins, they should purify their body, speech, and mind, not eat miscellaneous foods of the five pungent plants (referring to the five pungent vegetables of garlic, onions, asafoetida, leeks, and scallions), observe precepts and fast with one mind, and pay homage to the Buddhas of the ten directions and the three times, light lamps in the ten directions, burn various famous incenses, such as glue incense, Boswellia incense, benzoin incense, etc., and hang banners of the five directions for expelling demons, each...
長一丈四尺。上作鬼神之形怖諸浮游魔鬼精魅。當在人定之時。露出中庭讀此神咒。以青銅之鏡照曜五方。使諸魔魅不得隱藏其形。向五方燒香散諸名華。師當專心一意。說是五方守護神名。一方至四十九遍誦是章句。是諸惡魔聞見之者。莫不驚惶馳走而去。不復為害遠百千由旬不嬈人也。普觀菩薩白佛言。世尊向所說幡蓋作鬼神形像者。出何法中雲何驅魔令其退散。佛語普觀菩薩摩訶薩言。善男子我所說幡蓋作鬼神形像者。取上五方諸神之中第一者耳。又問云何馳逐眾魔。答言當以好凈器先咒五龍之水以灑五方。諸魅魔邪無不退散馳走而去。部伍營從形體裸露莫知藏匿。此大章句至真致重。能消滅諸鬼神災橫之變。使誦持者獲得無上吉祥之福。普觀菩薩復白佛言。作諸雜術種種相貌不似耶也。佛言不也。我若在世不須如是相貌法也。我既涅槃未來惡世。五濁眾生信正者少。多習邪見不識真正。為此等輩說是章句雜法之術。以化群生故我出此雜碎章句非邪法也。以化萬姓諸比丘輩不解我意。見有書持讀誦之者。謂此法言非佛真說。起邪見想誹謗不信。我已於前護比丘章。說諸誹謗愆咎之過。若見聞者唯應專修勿生不信。見有行者恭敬禮拜如大師想。可獲大福至得佛道。佛又告普觀菩薩。汝當宣佈流傳此經。至吾法沒莫
【現代漢語翻譯】 現代漢語譯本：幡長一丈四尺。在幡上繪製鬼神形象，用以震懾那些遊蕩的魔鬼和精怪。當人們進入禪定時，將幡置於庭院中央，誦讀此神咒。用青銅鏡照耀四面八方，使各種魔怪無法隱藏身形。向四面八方焚香，散播各種名貴花朵。法師應當專心致志，唸誦五方守護神的名字。對每一方唸誦四十九遍此章句。這樣，所有聽到或看到的惡魔都會驚慌失措，逃離而去，不再作祟，遠離百千由旬，不再擾亂人們。普觀菩薩（Pu Guan Pusa）問佛說：『世尊，您先前所說的幡蓋，上面繪製鬼神形象，這是出自哪種法門？又該如何驅逐魔怪，使它們退散呢？』佛告訴普觀菩薩摩訶薩（Pu Guan Pusa Mohesa）說：『善男子，我所說的幡蓋上繪製鬼神形象，是取自五方諸神中最尊貴的一位。』又問：『如何驅逐眾魔呢？』佛回答說：『應當用乾淨的器皿，先以咒語加持五龍之水，然後灑向四面八方。這樣，各種妖魅魔邪都會退散逃離，它們的部眾和隨從，以及它們的形體，都將無處藏身。』此大章句至真至重，能夠消滅各種鬼神帶來的災禍和變故，使誦持者獲得無上的吉祥福報。普觀菩薩又問佛說：『製作各種雜術，使用種種相貌，這不像佛法啊？』佛說：『不是這樣的。如果我在世，就不需要這樣的相貌法門。但我涅槃之後，未來惡世，五濁眾生中相信正法的人很少，大多習慣於邪見，不認識真正的佛法。爲了這些眾生，才說此章句和雜法之術，用以教化眾生，所以我才說出這些雜碎的章句，這不是邪法。用以教化萬姓。那些比丘（Biqiu）們不理解我的意思，看到有人書寫、持誦此章句，就說此法不是佛陀真正所說，生起邪見，誹謗不信。我已經在前面的《護比丘章》中，說了各種誹謗的過錯。如果有人見到或聽到此法，只應專心修習，不要產生不信任。見到修行此法的人，應當恭敬禮拜，視如大師，這樣才能獲得大福，直至證得佛道。』佛又告訴普觀菩薩：『你應當宣佈流傳此經，直到我的佛法滅盡。』 English version: The banner is fourteen feet long. On the banner, draw the forms of ghosts and spirits to frighten the wandering demons and goblins. When people enter samadhi (Ding: meditative state), place the banner in the middle of the courtyard and recite this divine mantra. Use a bronze mirror to illuminate the five directions, so that all demons and goblins cannot hide their forms. Burn incense and scatter various famous flowers in the five directions. The master should concentrate and recite the names of the five directional guardian deities. Recite this chapter forty-nine times for each direction. In this way, all the evil demons who hear or see it will be frightened and run away, no longer causing trouble, far away by hundreds of thousands of yojanas (Youxun: ancient Indian unit of distance), and no longer disturbing people. Pu Guan Bodhisattva (Pu Guan Pusa) asked the Buddha, 'World Honored One, the banner and canopy you mentioned earlier, with the forms of ghosts and spirits drawn on them, from which Dharma (Fa: teachings, principles) does this come? And how should we expel the demons and goblins to make them retreat?' The Buddha told Pu Guan Bodhisattva Mahasattva (Pu Guan Pusa Mohesa), 'Good man, the banner and canopy I mentioned with the forms of ghosts and spirits drawn on them, are taken from the most honored of the five directional deities.' He also asked, 'How to expel the demons?' The Buddha replied, 'You should use a clean vessel, first bless the water of the five dragons with a mantra, and then sprinkle it in the five directions. In this way, all kinds of demons and goblins will retreat and flee, their retinues and followers, and their forms, will have nowhere to hide.' This great chapter is supremely true and weighty, capable of eliminating the disasters and changes brought by various ghosts and spirits, and enabling those who recite and uphold it to obtain supreme auspicious blessings. Pu Guan Bodhisattva again asked the Buddha, 'Making various miscellaneous arts and using various appearances, is this not like the Buddha's Dharma?' The Buddha said, 'It is not like that. If I were in the world, I would not need such appearance methods. But after my Nirvana (Niepan: passing away), in the evil world of the future, few of the sentient beings in the five turbidities believe in the true Dharma, and most are accustomed to wrong views and do not recognize the true Dharma. For the sake of these beings, I speak of this chapter and the art of miscellaneous methods, to transform sentient beings, so I speak of these miscellaneous chapters, which are not evil Dharma. To transform all people. Those Bhikkhus (Biqiu: Buddhist monks) do not understand my meaning, and when they see someone writing, reciting, and upholding this chapter, they say that this Dharma is not truly spoken by the Buddha, and they give rise to wrong views, slander, and disbelief. I have already spoken of the faults of various slanders in the previous Chapter on Protecting Bhikkhus. If anyone sees or hears this Dharma, they should only concentrate on practicing it and not give rise to disbelief. When they see someone practicing this Dharma, they should respectfully bow and worship them, regarding them as a great master, so that they can obtain great blessings and attain Buddhahood.' The Buddha also told Pu Guan Bodhisattva, 'You should announce and spread this sutra until my Dharma is extinguished.'
【English Translation】 English version: The banner is fourteen feet long. On the banner, draw the forms of ghosts and spirits to frighten the wandering demons and goblins. When people enter samadhi (Ding: meditative state), place the banner in the middle of the courtyard and recite this divine mantra. Use a bronze mirror to illuminate the five directions, so that all demons and goblins cannot hide their forms. Burn incense and scatter various famous flowers in the five directions. The master should concentrate and recite the names of the five directional guardian deities. Recite this chapter forty-nine times for each direction. In this way, all the evil demons who hear or see it will be frightened and run away, no longer causing trouble, far away by hundreds of thousands of yojanas (Youxun: ancient Indian unit of distance), and no longer disturbing people. Pu Guan Bodhisattva (Pu Guan Pusa) asked the Buddha, 'World Honored One, the banner and canopy you mentioned earlier, with the forms of ghosts and spirits drawn on them, from which Dharma (Fa: teachings, principles) does this come? And how should we expel the demons and goblins to make them retreat?' The Buddha told Pu Guan Bodhisattva Mahasattva (Pu Guan Pusa Mohesa), 'Good man, the banner and canopy I mentioned with the forms of ghosts and spirits drawn on them, are taken from the most honored of the five directional deities.' He also asked, 'How to expel the demons?' The Buddha replied, 'You should use a clean vessel, first bless the water of the five dragons with a mantra, and then sprinkle it in the five directions. In this way, all kinds of demons and goblins will retreat and flee, their retinues and followers, and their forms, will have nowhere to hide.' This great chapter is supremely true and weighty, capable of eliminating the disasters and changes brought by various ghosts and spirits, and enabling those who recite and uphold it to obtain supreme auspicious blessings. Pu Guan Bodhisattva again asked the Buddha, 'Making various miscellaneous arts and using various appearances, is this not like the Buddha's Dharma?' The Buddha said, 'It is not like that. If I were in the world, I would not need such appearance methods. But after my Nirvana (Niepan: passing away), in the evil world of the future, few of the sentient beings in the five turbidities believe in the true Dharma, and most are accustomed to wrong views and do not recognize the true Dharma. For the sake of these beings, I speak of this chapter and the art of miscellaneous methods, to transform sentient beings, so I speak of these miscellaneous chapters, which are not evil Dharma. To transform all people. Those Bhikkhus (Biqiu: Buddhist monks) do not understand my meaning, and when they see someone writing, reciting, and upholding this chapter, they say that this Dharma is not truly spoken by the Buddha, and they give rise to wrong views, slander, and disbelief. I have already spoken of the faults of various slanders in the previous Chapter on Protecting Bhikkhus. If anyone sees or hears this Dharma, they should only concentrate on practicing it and not give rise to disbelief. When they see someone practicing this Dharma, they should respectfully bow and worship them, regarding them as a great master, so that they can obtain great blessings and attain Buddhahood.' The Buddha also told Pu Guan Bodhisattva, 'You should announce and spread this sutra until my Dharma is extinguished.'
效外道誹謗我法。若起慢心即墮惡道。況復毀呰墮阿鼻地獄億劫無救。今故宣示勿有謗毀。佛說如是。阿難長跪叉手白佛言。演說此經當何名之。佛語阿難此法名為灌頂章句宮宅神咒守鎮左右辟除邪惡使獲吉祥魔鬼敢當經。阿難汝好宣傳使諸四輩。廣宣流佈利益萬姓。得入正法無諸邪曲。佛說此經已。會中人民外道梵志。天龍八部悉得解悟。各隨本願得道不同。聞佛所說歡喜奉行。
灌頂經卷第五 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂冢墓因緣四方神咒經卷第六
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在鳩尸那城。臨欲滅度。千二百五十比丘。及諸弟子無央數眾。諸菩薩僧數千萬億。諸天龍神四方人民悉來集會。於時末利伽五百人等。同聲合掌竊問阿難。如來涅槃云何殯葬。賢者阿難即持此言。胡跪合掌請問佛言。如來般涅槃后云何殯葬。五百末利伽及諸信心居士欲知此事。惟愿分別為我說之。令諸弟子末利伽等。當得處所具諸儀式。與世間人令有差別。
佛告賢者阿難。汝可語諸末利伽及信心居士我葬之法。如轉輪聖王法則無異。賢者阿難復白佛言。轉輪聖王葬法雲何。佛語阿難轉輪聖王命終之時。王后太子諸臣百官。用鮮潔白疊三百餘端以
【現代漢語翻譯】 現代漢語譯本 詆譭我的佛法，如果生起傲慢之心，就會墮入惡道。更何況是詆譭佛法，那就會墮入阿鼻地獄，億萬劫都無法解救。現在特意告誡你們，不要誹謗詆譭。佛這樣說。阿難長跪合掌，對佛說：『這部經應該叫什麼名字？』佛告訴阿難：『這部法名為《灌頂章句宮宅神咒守鎮左右辟除邪惡使獲吉祥魔鬼敢當經》。』阿難，你要好好宣傳，讓所有四眾弟子，廣泛傳播，利益萬民，得以進入正法，沒有邪曲。佛說完這部經，法會中的人民、外道、梵志（婆羅門修行者）、天龍八部都得到理解和覺悟，各自根據自己的本願得到不同的道果。聽了佛所說，都歡喜地信受奉行。
《灌頂經》卷第五 大正藏第21冊 No. 1331 《佛說灌頂經》
《佛說灌頂冢墓因緣四方神咒經》卷第六
東晉天竺三藏帛尸梨蜜多羅譯
我聽聞是這樣：一時，佛在拘尸那城（Kushinagar），將要涅槃。有一千二百五十位比丘（bhiksu），以及無數的弟子，還有數千萬億的菩薩僧（bodhisattva sangha），諸天、龍神、四方人民都來聚集。當時，末利伽（Mallika）等五百人，一同合掌，私下問阿難（Ananda）：『如來（Tathagata）涅槃后，應該如何殯葬？』賢者阿難立刻拿著這些話，胡跪合掌，請問佛說：『如來般涅槃后，應該如何殯葬？五百末利伽以及各位有信心的居士（upasaka）想知道這件事，希望您能為我們詳細解說，讓各位弟子末利伽等人，能夠知道如何處理後事，具備各種儀式，與世間人有所區別。』
佛告訴賢者阿難：『你可以告訴各位末利伽以及有信心的居士，我殯葬的方法，與轉輪聖王（chakravartin）的法則沒有區別。』賢者阿難又問佛說：『轉輪聖王的殯葬方法是怎樣的？』佛告訴阿難：『轉輪聖王命終的時候，王后、太子、各位大臣百官，用潔白的細絹三百多端來…
【English Translation】 English version If they slander my Dharma and arrogance arises, they will fall into evil realms. How much more so if they revile it, they will fall into Avici Hell, unable to be saved for billions of kalpas. Now, therefore, I declare this, do not slander or revile. The Buddha spoke thus. Ananda, kneeling with palms together, said to the Buddha, 'What should this sutra be called?' The Buddha told Ananda, 'This Dharma is called the 'Guan Ding Zhang Ju Gong Zhai Shen Zhou Shou Zhen Zuo You Bi Chu Xie E Shi Huo Ji Xiang Mo Gui Gan Dang Jing' (Crowning Chapter, Palace and Residence Divine Mantra, Guarding and Protecting Left and Right, Averting Evil and Causing Auspiciousness, Demons and Ghosts Dare to Resist Sutra).' Ananda, you should propagate it well, so that all four kinds of disciples can widely spread it, benefiting all people, enabling them to enter the true Dharma, without any crookedness. After the Buddha spoke this sutra, the people in the assembly, the heretics, the Brahmins (Brahmin practitioners), the eight classes of gods and dragons, all attained understanding and enlightenment, each attaining different fruits of the path according to their original vows. Having heard what the Buddha said, they all joyfully accepted and practiced it.
Guan Ding Sutra, Volume 5 Taisho Tripitaka Volume 21, No. 1331, Buddha Speaks the Guan Ding Sutra
Buddha Speaks the Guan Ding Sutra on the Causes and Conditions of Tombs and the Four Direction Divine Mantra, Volume 6
Translated by Tripitaka Master帛尸梨蜜多羅 (帛尸梨蜜多羅) of Eastern Jin from India
Thus have I heard. At one time, the Buddha was in Kushinagar (Kushinagar), about to enter Nirvana. There were twelve hundred and fifty bhiksus (bhiksu), and countless disciples, as well as tens of millions of bodhisattva sanghas (bodhisattva sangha), gods, dragons, and people from the four directions all gathered. At that time, Mallika (Mallika) and five hundred others, with palms together, secretly asked Ananda (Ananda), 'After the Tathagata (Tathagata) enters Nirvana, how should the funeral be conducted?' The worthy Ananda immediately took these words, knelt with palms together, and asked the Buddha, 'After the Tathagata enters Parinirvana, how should the funeral be conducted? The five hundred Mallikas and all the faithful upasakas (upasaka) wish to know this matter, and we hope that you can explain it to us in detail, so that the disciples, Mallika and others, can know how to handle the aftermath, possess all the rituals, and be different from the people of the world.'
The Buddha told the worthy Ananda, 'You can tell the Mallikas and the faithful upasakas that my funeral method is no different from the rules of a Chakravartin (chakravartin).' The worthy Ananda then asked the Buddha, 'What is the funeral method of a Chakravartin?' The Buddha told Ananda, 'When a Chakravartin passes away, the queen, the crown prince, the ministers, and all the officials use more than three hundred ends of clean white silk to...
纏王身。搗細末香以涂王身。有三種棺。第一棺者紫磨黃金。第二棺者以鐵為棺。第三棺者栴檀雜香。以是三棺盛持王身。灌以蘇油香薪燒之。火盡以後收取骨末。於四衢道頭露凈之處。起于冢塔表剎高妙高四十九尺。以五色雜彩以為幡號。令四方人民見者悲喜。思王正治率化臣下。我今聖王般涅槃后。欲為葬法亦復如是。令十方人思慕正法學我道言。精勤苦行晝夜不廢。可得至道涅槃之樂。
賢者阿難因復問佛言。閻浮提界有幾種葬法。為今現在及未來眾生重更問耳。佛語阿難葬法無數。吾今當爲略說少事。示現未來諸眾生也。我此國土水葬火葬。塔冢之葬其事有三。閻浮界內有震旦國。我遣三聖在中化導。人民慈哀禮義具足。上下相率無逆忤者。震旦國中人民葬法莊嚴之具。金銀珍寶刻鏤車乘。飛天仙人以為莊嚴。眾伎鼓樂鈴鐘之音。歌詠贊嘆用為哀樂。終亡者身衣服具足。棺槨微妙香菸芬芬。百千萬眾送于山野。莊嚴山林樹木鬱鬱。行行相值無虧盈者。墳柏茂盛碑闕儼然。人民見者莫不歡欣。
佛告阿難震旦國中又有小國。不識真正無有禮法。但知殺害無有慈心。三聖教化遣言不著。至吾法沒千歲之後。三聖又過法言衰薄。設聞道法不肯信受。但相侵陵諍於國土。欲滅三寶使法言不行。破塔滅僧真
【現代漢語翻譯】 現代漢語譯本 用香末塗抹國王的身體。準備三種棺材。第一種棺材是純紫磨黃金製成，第二種棺材用鐵製成，第三種棺材用旃檀雜香木製成。用這三種棺材盛放國王的遺體，然後澆上蘇油，用香木柴火焚燒。火化完畢后，收集骨灰，在四通八達的道路口，選擇乾淨的地方，建造墳墓和高聳的塔剎，高度為四十九尺。用五彩雜色的布料製作幡號。讓四方百姓看到后，心生悲傷和喜悅，思念國王的正義統治和教化臣民。我現在作為聖王般涅槃后，喪葬儀式也應該如此辦理，讓十方人民思慕正法，學習我的言行，精進勤奮地修行，日夜不懈怠，才能獲得至道涅槃的快樂。
賢者阿難因此又問佛陀：『閻浮提（Jambudvipa，世界）有多少種葬法？爲了現在和未來的眾生，我再次請問。』佛陀告訴阿難：『葬法無數，我現在為你簡略地說一些，以此來昭示未來的眾生。』我的國土有水葬、火葬、塔葬三種。閻浮提界內有個震旦國（China，中國古稱），我派遣三位聖人在那裡教化，人民慈悲友愛，禮儀完備，上下和睦，沒有違逆。震旦國人民的葬禮莊嚴隆重，用金銀珍寶雕刻車乘，用飛天仙人作為裝飾。各種樂器，如鼓樂、鈴鐺的聲音，以及歌詠贊嘆，都用來表達哀思。死者身上穿著完備的衣服，棺槨精美，香氣芬芳。成千上萬的人將遺體送往山野，山林樹木裝飾得鬱鬱蔥蔥，隊伍整齊有序。墳墓旁的柏樹茂盛，墓碑巍然聳立，人們看到后無不歡欣。
佛陀告訴阿難：『震旦國中還有一些小國，不認識真正的道理，沒有禮義法度，只知道殺害，沒有慈悲心。三位聖人的教化對他們不起作用。等到我的佛法衰落一千年后，三位聖人的教化也逐漸衰微，即使聽到佛法也不肯相信接受，只是互相侵略，爭奪國土，想要滅絕三寶（Buddha, Dharma, Sangha，佛、法、僧），使佛法不能流傳，破壞佛塔，消滅僧人。』
【English Translation】 English version Smear the king's body with finely ground fragrant powder. Prepare three coffins. The first coffin is made of pure Jambu-colored gold (finest gold). The second coffin is made of iron. The third coffin is made of sandalwood mixed with fragrant wood. Use these three coffins to hold the king's body, then pour sesame oil on it and burn it with fragrant firewood. After the fire is extinguished, collect the bone ashes and, at the intersection of four roads, in a clean place, build a tomb and a tall stupa (tower), forty-nine feet high. Use five-colored fabrics to make banners. Let the people of all directions feel sadness and joy when they see it, and think of the king's just rule and his teaching of his subjects. Now that I, as a holy king, have entered Parinirvana (final departure), the funeral should be conducted in the same way, so that the people of the ten directions will yearn for the true Dharma (teachings), learn my words and deeds, and diligently practice day and night without懈怠, so that they can attain the joy of Nirvana (liberation).
The worthy Ananda then asked the Buddha: 'How many kinds of funeral rites are there in Jambudvipa (the world)? For the sake of present and future beings, I ask again.' The Buddha told Ananda: 'There are countless funeral rites. I will now briefly describe a few, to show to future beings.' In my country, there are three kinds of funerals: water burial, cremation, and stupa burial. Within Jambudvipa, there is a country called Zhendan (China), where I sent three sages to teach and guide the people. The people are compassionate and loving, and their etiquette is complete. The superiors and subordinates are harmonious and without opposition. The funeral rites of the people of Zhendan are solemn and grand, with carriages carved with gold, silver, and jewels, and decorated with flying celestial beings. Various musical instruments, such as drums, bells, and chimes, as well as songs of praise, are used to express mourning. The body of the deceased is dressed in complete clothing, the coffin is exquisite, and the fragrance is fragrant. Hundreds of thousands of people send the body to the mountains and fields, the mountain forests are decorated with lush trees, and the procession is orderly. The cypress trees beside the tomb are lush, and the tombstones stand tall. People who see it are all delighted.
The Buddha told Ananda: 'In Zhendan, there are also some small countries that do not recognize the true Dharma, have no etiquette or laws, only know how to kill, and have no compassion. The teachings of the three sages have no effect on them. When my Dharma declines a thousand years later, the teachings of the three sages will also gradually decline. Even if they hear the Dharma, they will not believe or accept it, but will only invade each other,爭奪國土, wanting to destroy the Three Jewels (Buddha, Dharma, Sangha), so that the Dharma cannot be spread, destroy the stupas, and eliminate the monks.'
言無用。佛又語阿難震旦邊國。諸小王輩所領人民。不知有法不識真正。言語難了無有音章。命終已后欲葬之時棺槨盛持。內著巖石室窟之中。疾病之日開看骸骨。洗浴求福使病得愈。又有眾生命終已后無有棺槨。取其屍骸置高閣上。疾急之日。下尸咒愿以求福祐。佛語阿難是諸眾生不了葬法。三聖教化遺言不著故使然也。我法中學欲修福時。應當精進修行六度。佈施持戒忍辱精進一心智慧。守行十善可得生天。漸向無上正真道也。不知外道殺生禱祀。邪見修福洗浴死骸。以求解脫無有是處。
佛又語阿難此諸愚人。不知修福殺眾生命。喚諸邪[(魅-未+夭)-ㄙ]魍魎鬼神。求覓福德不能得也。應當燒香散眾名華。禮敬十方三世諸佛。為過命者悔過眾罪。可得解脫憂苦之患。
阿難又問佛言。若人命終送著山野造立墳塔。是人精魂在中與不。佛言阿難是人精魂亦在亦不在。阿難又問云何亦在亦不在。佛言阿難其魂在者。若人生時不種善根。不識三寶而不為惡。無善受福無惡受殃。無善知識為其修福。是以精魂在冢塔中未有去處。是故言在。阿難又言不在云何。佛言阿難魂不在者。或其前生在世之時。大修福德精勤行道。或生天上三十三天在中受福。或生人間豪姓之家。封受自然隨意所生。又言不在或
【現代漢語翻譯】 現代漢語譯本 佛陀又對阿難說，震旦（古代中國的稱謂）邊境小國的那些小國王們所管轄的人民，不知道有佛法，不認識真正的道理。他們的語言難以理解，沒有音韻章法。人死之後，用棺槨盛放屍體，放置在巖石洞穴之中。生病的時候，打開觀看骸骨，洗浴骸骨以求福，希望病能痊癒。還有些眾生去世后，沒有棺槨，就取其屍體放置在高閣之上。遇到緊急疾病的時候，對著屍體唸咒祈禱，以求福佑。佛陀告訴阿難，這些眾生不瞭解正確的喪葬方法，是因為沒有遵循過去三位聖人的教化遺言的緣故。我的佛法中教導，想要修福的時候，應當精進修行六度（佈施、持戒、忍辱、精進、禪定、智慧），佈施、持戒、忍辱、精進、一心禪定、智慧。遵守奉行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），就可以昇天，逐漸走向無上正真的佛道。他們不知道外道殺生祭祀，邪見地修福，洗浴死人骸骨以求解脫，這是不可能的。 佛陀又對阿難說，這些愚昧的人，不知道修福應該停止殺害眾生的生命，反而呼喚各種邪魅魍魎鬼神，求覓福德，這是不可能得到的。應當燒香，散佈各種名貴的花朵，禮敬十方三世諸佛，為已故的人懺悔過去的罪過，這樣才能解脫憂愁痛苦的困境。 阿難又問佛陀說，如果有人去世后，被送到山野建造墳墓，那麼這個人的靈魂是否在墳墓中？佛陀說，阿難，這個人的靈魂有時在，有時不在。阿難又問，為什麼有時在，有時不在呢？佛陀說，阿難，靈魂在的情況是，如果這個人活著的時候不種善根，不認識三寶（佛、法、僧），也不作惡，沒有善行可以承受福報，也沒有惡行需要承受災殃，沒有善知識為他修福，因此他的靈魂就在墳墓中，沒有去處。所以說在。阿難又問，不在的情況是怎樣的呢？佛陀說，阿難，靈魂不在的情況是，或許這個人前世在世的時候，大修福德，精勤修行佛道，或者升到天上三十三天（佛教的欲界六天之一）享受福報，或者投生到人間豪門貴族之家，自然而然地享受福報，隨心所欲地生活。所以說不在，或者...
【English Translation】 English version The Buddha then said to Ananda, 'The people led by the petty kings in the border countries of Jhendan (ancient name for China) do not know the Dharma and do not recognize the true principles. Their language is difficult to understand, and they have no phonetic system. After a person dies, they place the corpse in a coffin and put it in a rock cave. When they are sick, they open the coffin to look at the bones, wash the bones to seek blessings, hoping that the illness will be cured. There are also some beings who, after death, have no coffin. They take the corpse and place it on a high pavilion. When there is a sudden illness, they chant incantations to the corpse to seek blessings. The Buddha told Ananda, 'These beings do not understand the correct funeral methods because they have not followed the teachings of the three past sages. In my Dharma, when one wants to cultivate blessings, one should diligently practice the Six Perfections (dana, shila, kshanti, virya, dhyana, prajna): giving, morality, patience, diligence, concentration, and wisdom. Observing and practicing the Ten Virtues (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not slandering, not engaging in frivolous talk, not being greedy, not being angry, not holding wrong views) can lead to rebirth in heaven and gradually lead to the unsurpassed and truly enlightened path. They do not know that external paths involve killing living beings for sacrifices, cultivating blessings with wrong views, and washing the bones of the dead to seek liberation, which is impossible.' The Buddha also said to Ananda, 'These foolish people do not know that cultivating blessings should involve stopping the killing of living beings. Instead, they summon various evil demons and spirits to seek blessings, which is impossible to obtain. One should burn incense, scatter various precious flowers, and pay homage to the Buddhas of the ten directions and the three times. Repent for the past sins of the deceased, so that they can be liberated from the suffering of sorrow and pain.' Ananda then asked the Buddha, 'If a person dies and is sent to the mountains and fields to build a tomb, is the spirit of this person in the tomb?' The Buddha said, 'Ananda, the spirit of this person is sometimes there and sometimes not there.' Ananda then asked, 'Why is it sometimes there and sometimes not there?' The Buddha said, 'Ananda, the spirit is there if the person did not plant good roots when alive, did not recognize the Three Jewels (Buddha, Dharma, Sangha), and did not commit evil. They have no good deeds to receive blessings and no evil deeds to suffer calamities. There are no good teachers to cultivate blessings for them. Therefore, their spirit remains in the tomb, with nowhere to go. That is why it is said to be there.' Ananda then asked, 'What about when it is not there?' The Buddha said, 'Ananda, the spirit is not there if the person in their previous life greatly cultivated blessings and diligently practiced the Dharma, or was reborn in the heavens of the Thirty-three (Trayastrimsa heaven, one of the six heavens of the desire realm in Buddhism) to enjoy blessings, or was reborn into a wealthy and noble family in the human realm, naturally enjoying blessings and living as they please. That is why it is said to be not there, or...'
其前生在世之時。殺生禱祀不信真正。邪命自活諂偽欺人。墮在餓鬼畜生之中。備受眾苦經歷地獄。故言不在冢塔中也。佛語阿難又言在者。或是五穀之精。骨未朽爛故有微靈。骨若糜爛此靈即滅無有氣勢。亦不能為人作諸禍福。靈未滅時或是鄉親。新命終人在世無福。又行邪諂應墮鬼神。或為樹木雜物之精。無天福可受地獄不攝。縱橫世間浮游人村。既無天膳恐動於人。作諸變怪扇動人心。或有颰魅邪師以倚為神。覓諸福祐欲得長生。愚癡邪見殺生祠祀。死入地獄餓鬼畜生。無有出時可不慎之。
佛語阿難吾現王宮出生之時。無量無邊恒沙眾生。見我身者喜踴無量。各隨本願悉得道跡。吾得道時遍化諸國。婆羅門居士在所人眾。無不受道降為弟子。無憍慢心今已周訖。於此娑羅雙樹之間欲取涅槃。使遺身舍利起諸塔廟。用為饒益諸眾生故。佛語阿難我今於此大眾之中。廣說舍利福德因緣。此舍利者雖如麻米各有威神。我滅度后若有善男子善女人等。至心思念欲起塔寺。專心一意思念舍利。舍利為感。便得起塔以為供養。遂其本心不違本願。故言舍利雖如麻米大有威神。若有善男子善女人等起于冢塔。亦感四天三十三天。雨天細末種種雜香。以用供養散此塔上。緣此功德長得值佛不墮八難。積功累德至成正覺。
【現代漢語翻譯】 現代漢語譯本： 他前世在世的時候，殺生祭祀，不相信真正的佛法，用不正當的手段謀生，諂媚虛偽欺騙他人，所以墮落在餓鬼和畜生之中，備受各種痛苦，經歷地獄。所以說不在墳墓和佛塔中。佛告訴阿難說，又有所謂的『在』，或許是五穀的精氣，因為骨頭還沒有完全腐爛，所以還有微弱的靈性。如果骨頭已經腐爛，這個靈性也就消失了，沒有了力量，也不能夠為人帶來禍福。靈性還沒有消失的時候，或許是鄉親，新近去世的人，在世的時候沒有福報，又做了邪惡諂媚的事情，應該墮落為鬼神，或者成為樹木雜物的精怪。沒有天上的福報可以享受，地獄也不收容，所以在世間縱橫漂浮，遊蕩在人們的村落。因為沒有天上的食物，恐怕會驚動人們，所以製造各種怪異的現象，煽動人心。或者有巫師邪師依附他們作為神靈，尋求各種福佑，想要得到長生。因為愚癡邪惡的見解，殺生祭祀，死後墮入地獄、餓鬼、畜生，沒有脫離的時候，不可不謹慎啊。
佛告訴阿難說，我顯現在王宮出生的時候，無量無邊的恒河沙數眾生，見到我的身體，歡喜踴躍，無量無邊。各自隨著自己的願望，都得到了修道的途徑。我得道的時候，教化各個國家，婆羅門（Brahman，印度教祭司）和居士（Upasaka，在家佛教信徒）以及所有的人們，沒有不接受教導而成為弟子的，沒有驕慢之心，現在已經圓滿結束。在這娑羅雙樹（Sala trees，佛陀涅槃之地）之間，將要進入涅槃（Nirvana，佛教術語，指解脫）。所以留下遺體舍利（Sarira，佛教術語，指遺骨），建造佛塔寺廟，用來利益所有的眾生。佛告訴阿難，我現在在這大眾之中，廣泛地宣說舍利福德的因緣。這些舍利，雖然像麻米一樣細小，但是各自具有威神之力。我滅度之後，如果有善男子善女人等，至誠懇切地思念，想要建造佛塔寺廟，專心一意地思念舍利，舍利就會有所感應，便可以建造佛塔來供養，實現他們原本的心願，不違背原本的願望。所以說舍利雖然像麻米一樣細小，但是具有很大的威神之力。如果有善男子善女人等建造墳墓和佛塔，也會感動四天王天（Cāturmahārājikā-deva，佛教神祇）和三十三天（Trāyastriṃśa，佛教神祇），降下細微的末香和各種各樣的雜香，用來供養，散佈在這佛塔之上。因為這個功德，長久地能夠遇到佛，不墮入八難（Aṣṭāvidhā-akṣaṇāḥ，佛教術語，指沒有機會修行佛法的八種情況），積累功德，最終成就正覺（saṃyak-saṃbodhi，佛教術語，指完全覺悟）。
【English Translation】 English version: In his previous life, he engaged in killing for sacrifices, did not believe in the true Dharma, made a living through dishonest means, and deceived others with flattery and falsehood. Therefore, he fell into the realms of hungry ghosts and animals, enduring all kinds of suffering and experiencing hell. Thus, it is said that he is not in tombs or pagodas. The Buddha told Ananda, 'And what is said to be 『present』 may be the essence of the five grains. Because the bones have not completely decayed, there is still a faint spirit. If the bones have decayed, this spirit will disappear, having no power, and cannot bring fortune or misfortune to people. When the spirit has not yet disappeared, it may be a relative or neighbor, a person who has recently died, who had no merit in life, and engaged in evil flattery, and should fall into the realm of ghosts and spirits, or become the spirit of trees and miscellaneous objects. Having no heavenly blessings to enjoy, and not being taken in by hell, they roam freely in the world, wandering in people's villages. Because they have no heavenly food, they fear disturbing people, so they create various strange phenomena, stirring up people's hearts. Or there may be shamans and evil teachers who rely on them as gods, seeking various blessings, wanting to obtain longevity. Because of foolish and evil views, they kill for sacrifices, and after death, they fall into hell, hungry ghosts, and animals, with no time to escape. One must be cautious.'
The Buddha told Ananda, 'When I manifested and was born in the royal palace, countless beings, as numerous as the sands of the Ganges River, saw my body and rejoiced immeasurably. Each, according to their own vows, attained the path of practice. When I attained enlightenment, I transformed various countries. Brahmins (Brahman, Hindu priests), Upasakas (Upasaka, lay Buddhist devotees), and all the people, without exception, received the teachings and became disciples, with no arrogance in their hearts. Now it has come to a complete end. Between these Sala trees (Sala trees, the place of Buddha's Nirvana), I will enter Nirvana (Nirvana, Buddhist term for liberation). Therefore, leave behind relics (Sarira, Buddhist term for remains), build pagodas and temples, to benefit all beings. The Buddha told Ananda, 'Now, in this assembly, I will extensively explain the causes and conditions of the merit of relics. These relics, although as small as sesame seeds, each have divine power. After my Parinirvana, if there are good men and good women who sincerely contemplate, wanting to build pagodas and temples, and single-mindedly think of the relics, the relics will respond, and they can build pagodas to make offerings, fulfilling their original vows, not violating their original wishes. Therefore, it is said that relics, although as small as sesame seeds, have great divine power. If there are good men and good women who build tombs and pagodas, they will also move the Four Heavenly Kings (Cāturmahārājikā-deva, Buddhist deities) and the Thirty-three Heavens (Trāyastriṃśa, Buddhist deities), to rain down fine powdered incense and various kinds of mixed incense, to make offerings and scatter them on these pagodas. Because of this merit, they will be able to encounter the Buddha for a long time, and not fall into the Eight Difficulties (Aṣṭāvidhā-akṣaṇāḥ, Buddhist term for eight conditions where one has no opportunity to practice the Dharma), accumulate merit, and ultimately achieve perfect enlightenment (saṃyak-saṃbodhi, Buddhist term for complete enlightenment).'
佛又語阿難。我滅度后。不但末利伽香性婆羅門。及八大王摩伽陀等起諸塔廟。當有阿育王。于吾滅后在此閻浮。以是舍利一日之中。起於八萬四千塔廟。我般涅槃舍利之骨。于閻浮提廣作佛事。
爾時如來說是冢塔垂欲周訖。釋種童子從外而來。往詣世尊脫屣卻蓋。五體投地胡跪合掌。問訊世尊起居增損。佛問釋種童子從何而來。身蒙塵土顏色憔悴。何所憂愁狀似怖悸。釋種童子而白佛言。我今暫至冢塔之上。朝拜先亡瞻視山野。忽為鬼神之所嬈亂。是故恐怖戰掉如是。我今歸命于佛世尊。施我法術令身安寧。及餘一切無量眾生。皆令離苦得安隱樂。不為鬼神之所嬈亂。佛語釋種童子。汝今日來此大眾中始為幾會。五百末利伽及賢者阿難。適問於我冢塔因緣。始竟於今會。汝復請法術妙義汝今當一心信受諦聽吾言。佛語釋種童子。一切冢塔皆有善惡鬼神之眾。釋種童子又白佛言。冢塔之中何故有此善惡鬼神。佛言童子如我塔者。有真身舍利在此塔中。四王諸神三十三天。不問晝夜雨細末香散眾名華。以用散灑冢塔之上。作天妓樂以為供養。又有善神摩醯首羅摩尼颰陀修陀修利揵陀。八部鬼神五羅剎鬼神。鬼子母神五百兒子。不問晝夜常現威神。以為護念我之冢塔。不令邪惡異鬼神輩。及惡眾生外道邪
【現代漢語翻譯】 現代漢語譯本：
佛陀又對阿難說：『我滅度之後，不僅末利伽香性婆羅門，以及八大國王摩伽陀等會建造許多塔廟，當有阿育王，在我滅度后在這閻浮提（Jambudvipa，指我們所居住的這個世界）。用我的舍利在一天之中，建造八萬四千座塔廟。我般涅槃（Parinirvana，指佛陀的最終涅槃）后的舍利之骨，將在閻浮提廣泛地進行佛事。』 當時，如來說完關於墳墓和塔的開示將要結束時，一位釋迦族的童子從外面走來，前往世尊處，脫下鞋子，摘下帽子，五體投地，胡跪合掌，問候世尊起居是否安好。佛陀問釋迦族童子從哪裡來，身上沾滿塵土，臉色憔悴，有什麼憂愁，看起來如此驚恐。釋迦族童子對佛說：『我剛才去了墳墓和塔上，朝拜已故的親人，瞻仰山野，忽然被鬼神所擾亂，所以如此恐怖戰慄。我現在歸命于佛世尊，請您賜予我法術，使我身心安寧，以及其餘一切無量眾生，都能遠離痛苦，得到安穩快樂，不被鬼神所擾亂。』佛陀對釋迦族童子說：『你今天來到這個大眾中，是第幾次參加法會？五百位末利伽以及賢者阿難，剛才問我關於墳墓和塔的因緣，剛剛結束，現在你又請求法術妙義，你現在應當一心信受，仔細聽我說。』佛陀對釋迦族童子說：『一切墳墓和塔，都有善惡鬼神之眾。』釋迦族童子又問佛說：『墳墓和塔中，為什麼會有這些善惡鬼神？』佛說：『童子，像我的塔，有真身舍利在塔中，四王諸神，三十三天（Trayastrimsa，佛教的欲界六天之一），不分晝夜，降下細末香，散佈各種名花，用來散灑在墳墓和塔上，演奏天上的音樂來供養。又有善神摩醯首羅（Mahesvara，大自在天），摩尼颰陀，修陀修利，揵陀，八部鬼神，五羅剎鬼神，鬼子母神（Hariti，佛教護法神），五百個兒子，不分晝夜，常現威神，用來護念我的墳墓和塔，不讓邪惡的異類鬼神，以及惡劣的眾生，外道邪見侵擾。』
【English Translation】 English version:
Then the Buddha said to Ananda: 'After my Parinirvana (Parinirvana, refers to the final Nirvana of the Buddha), not only will Mallika fragrant nature Brahmins and the eight great kings such as Magadha build many stupas and temples, but there will also be King Ashoka, who after my Parinirvana in this Jambudvipa (Jambudvipa, refers to the world we live in), will use my relics to build eighty-four thousand stupas and temples in a single day. The bones of my relics after Parinirvana will be used to widely perform Buddhist affairs in Jambudvipa.' At that time, as the Thus Come One was about to finish speaking about the tombs and stupas, a Shakya clan boy came from outside, went to the World Honored One, took off his shoes, removed his hat, prostrated himself with five limbs touching the ground, knelt with his right knee, and greeted the World Honored One, asking if his daily life was well. The Buddha asked the Shakya clan boy where he came from, his body covered in dust, his face haggard, what worries he had, and why he looked so frightened. The Shakya clan boy said to the Buddha: 'I just went to the tombs and stupas, paid homage to the deceased relatives, and looked at the mountains and fields. Suddenly, I was disturbed by ghosts and spirits, so I am so terrified and trembling. I now take refuge in the Buddha World Honored One, please grant me Dharma powers to bring peace to my body and mind, and to all other immeasurable sentient beings, so that they can be free from suffering, attain peace and happiness, and not be disturbed by ghosts and spirits.' The Buddha said to the Shakya clan boy: 'Today, you have come to this assembly, how many times have you attended the Dharma assembly? Five hundred Mallikas and the wise Ananda just asked me about the causes and conditions of the tombs and stupas, and it has just ended. Now you are asking for the wonderful meaning of Dharma powers. You should now wholeheartedly believe and accept, and listen carefully to what I say.' The Buddha said to the Shakya clan boy: 'All tombs and stupas have crowds of good and evil ghosts and spirits.' The Shakya clan boy then asked the Buddha: 'Why are there these good and evil ghosts and spirits in the tombs and stupas?' The Buddha said: 'Boy, like my stupa, there are true body relics in the stupa. The Four Heavenly Kings and the gods of the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of desire in Buddhism), day and night, rain down fine incense, scatter various famous flowers, and use them to sprinkle on the tombs and stupas, and play heavenly music as offerings. There are also good gods Mahesvara (Mahesvara, Great自在天), Mani Bhadra, Sudha Suri, Gandha, the eight classes of ghosts and spirits, the five Rakshasa ghosts and spirits, the Hariti (Hariti, Buddhist protector deity), and five hundred sons, who constantly manifest their majestic power day and night to protect my tombs and stupas, preventing evil alien ghosts and spirits, as well as evil sentient beings and heretical views from invading.'
見。欲毀壞者不令侵壞我之塔廟。若有噁心來向此塔。是諸鬼神以其神力塞諸噁心。使惡眾生輩頭破作七分。佛又告童子若我塔廟五百歲時。人多供養無侵毀者九百歲時諸比丘輩不修齋戒。設有修者但相嫉妒。貪人利養不肯至心求吾真道。於是塔廟小當毀壞。護塔善神威勢轉少。若出千歲當有比丘樂習兵法。附近國王及諸王子輔相臣民。以毀吾法。因是以後當遇惡友斷滅吾法。塔像毀壞無有神驗。當知善神不復營護。故使毀壞無人遮制。是故當知我之法化於是漸滅。
佛告釋種童子吾滅度后。所以冢塔毀壞者有七事乎。一者善神不復營護。二者吾法時自欲滅。三者惡比丘輩互為非法。四者不行律戒破犯所受。五者更相譭謗以破吾法典。六者四輩弟子學諸異道。符書禁咒用為消伏不歸正法。七者我法將沒。當值惡王毀滅吾法。破塔滅僧表剎不現。當知吾法出千歲時災變如是。釋種童子復白佛言。凡夫冢塔何故有此諸鬼神輩而來依附。佛答童子我已先說。凡夫冢塔有精靈者。皆是五穀之精魃魅幻化。或橫死之鬼。無所附著依以為靈。或是樹木山林之精。既無飲食往來人間。作諸變怪恐動於人。凡夫眾生聞見之者。即便請福謂之為神。釋種童子又白佛言。當以何物而禁制之。斷絕邪惡使精魅消滅。毒氣不行得吉祥福。
【現代漢語翻譯】 現代漢語譯本 見有人想要毀壞佛塔寺廟，（護法神）不會讓他們侵擾破壞我的塔廟。如果有人心懷惡意來到佛塔前，諸位鬼神會用他們的神力阻止這些惡念，使這些惡毒的眾生頭破裂成七份。佛陀又告訴童子，在我的塔廟建成五百年後，人們大多會供養，不會有侵擾毀壞的事情發生；九百年後，眾位比丘不修持齋戒，即使有修持的人，也只是相互嫉妒，貪圖名利供養，不肯真心求取我的真道。因此，塔廟會逐漸毀壞，護塔的善神威勢也會逐漸減弱。如果超過一千年，會有比丘喜歡學習兵法，附近的國王以及各位王子、輔相、臣民，會因此毀壞我的佛法。因為這樣，以後會遇到惡友，斷滅我的佛法。塔像毀壞，不再有神驗。應當知道善神不再守護，所以才會遭到毀壞而無人阻止。因此應當知道我的佛法教化會因此逐漸衰滅。
佛陀告訴釋迦族的童子，我滅度后，（導致）墳墓和佛塔毀壞的原因有七個方面：一是善神不再守護；二是我的佛法時運將盡，自然衰滅；三是惡比丘們相互做出不符合佛法的事情；四是不遵行戒律，違犯所受的戒條；五是互相誹謗，以此破壞我的佛法經典；六是四眾弟子學習各種外道，使用符箓禁咒來消災降伏，不歸依正法；七是我的佛法將要衰落，會遇到惡王毀滅我的佛法，破壞佛塔，滅絕僧侶，佛寺寶剎不再顯現。應當知道我的佛法流傳一千年后，災禍變異就是這樣。釋迦族的童子又問佛陀，凡夫的墳墓和佛塔，為什麼會有這些鬼神前來依附？佛陀回答童子，我已經說過，凡夫的墳墓和佛塔有精靈，這些精靈都是五穀的精氣、旱魃魅怪幻化而成，或者是因為橫死而無處可依附的鬼魂，依附在墳墓和佛塔上作為精靈，或者是樹木山林之精。它們沒有飲食，往來於人間，製造各種怪異現象來恐嚇人們。凡夫眾生聽到或看到這些現象，就去祈求福佑，認為它們是神靈。釋迦族的童子又問佛陀，應當用什麼東西來禁止和制服它們，斷絕邪惡，使精魅消滅，毒氣不再流行，從而獲得吉祥的福報？
【English Translation】 English version Seeing someone wanting to destroy the stupas and temples, (the Dharma protectors) will not allow them to disturb and destroy my stupas and temples. If someone comes to the stupa with evil intentions, the various spirits will use their divine power to stop these evil thoughts, causing these evil beings to have their heads broken into seven pieces. The Buddha further told the youth that five hundred years after my stupas and temples are built, people will mostly make offerings and there will be no disturbances or destruction; after nine hundred years, the monks will not practice abstinence, and even those who do practice will only be jealous of each other, greedy for fame and offerings, and unwilling to sincerely seek my true path. Therefore, the stupas and temples will gradually be destroyed, and the power of the good spirits protecting the stupas will gradually diminish. If it exceeds a thousand years, there will be monks who like to study military tactics, and the nearby kings, princes, ministers, and officials will destroy my Dharma because of this. Because of this, in the future, they will encounter evil friends and cut off my Dharma. The stupa images will be destroyed and no longer have divine efficacy. It should be known that the good spirits no longer protect them, so they will be destroyed without anyone stopping them. Therefore, it should be known that my Dharma teachings will gradually decline because of this.
The Buddha told the Shakya youth that after my Parinirvana (Nirvana after death), there are seven reasons for the destruction of tombs and stupas: First, the good spirits no longer protect them; second, the time for my Dharma to end is approaching, and it will naturally decline; third, the evil monks do things that are not in accordance with the Dharma; fourth, they do not follow the precepts and violate the precepts they have received; fifth, they slander each other, thereby destroying my Dharma scriptures; sixth, the fourfold disciples learn various heretical paths, using talismans and incantations to eliminate disasters and subdue evil, not returning to the true Dharma; seventh, my Dharma is about to decline, and they will encounter evil kings who destroy my Dharma, destroy stupas, exterminate monks, and the precious temples will no longer appear. It should be known that after my Dharma has been transmitted for a thousand years, the disasters and changes will be like this. The Shakya youth then asked the Buddha, why do these ghosts and spirits come to attach themselves to the tombs and stupas of ordinary people? The Buddha replied to the youth, I have already said that the tombs and stupas of ordinary people have spirits, and these spirits are the essence of the five grains, drought demons and goblins transformed, or ghosts who died violently and have nowhere to attach themselves, attaching themselves to the tombs and stupas as spirits, or the essence of trees and mountains. They have no food and drink, and they come and go in the human world, creating various strange phenomena to scare people. Ordinary people who hear or see these phenomena go to pray for blessings, thinking they are gods. The Shakya youth then asked the Buddha, what should be used to prohibit and subdue them, cut off evil, eliminate goblins, prevent poisonous gas from spreading, and thus obtain auspicious blessings?
佛語釋種童子。汝當諦聽專心念之。吾有無上灌頂章句。消滅鬼魅使魔無敢當者。汝當誦唸受持莫忘。童子問佛何等是也。佛告童子諦聽諦受。灌頂章句其名如是。
摩摩拘拘樓樓羅羅
毗毗樓樓羅羅
旃陀那伽摩世致
迦尼延豆尼延波那欞
嗚呼奴奴提婆蘇暮
摩頭邏支多羅斯那
干沓波那羅王問尼沙
尼阿無連陀羅
鼻波密多羅樹塵陀羅
那閭尼訶升浮樓
輸支婆遮娑
佛告童子。我今已結東方天王提頭賴吒所領。干沓婆等九十一字。為諸凡夫而演說之。汝當告諸四輩男女。冢塔所在誦是章句。東方魅魔自然消散。不復害人獲吉祥福。
阿醯那陀瑟那頭
毗舍離婆呵帶叉
蛇婆提提歌毗羅
帝婆婆呵若梨耶
迦毗羅攝婆那伽
阿陀伽摩天提伽
伊羅婆陀摩阿那伽
毗摩那伽多咃陀
余那加羅阇婆呵婆呵叉
提婆提羅帝毗收大跡阇
毗呵四婆嚀阿婆四
質多羅速和尼那求
阿樓由那伽羅唋阿四
修跛羅薩帝奴阿伽佛陀灑
佛告童子。我今結是南方天王毗樓勒灌頂章句。伏諸惡龍吐毒害人。今已結竟令諸惡龍。攝取毒氣使不得行
【現代漢語翻譯】 現代漢語譯本 佛對釋種童子說：『你應當仔細聽，專心憶念。我有無上的灌頂章句，能夠消滅鬼魅，使魔無敢抵擋。你應當誦唸受持，不要忘記。』童子問佛：『是什麼樣的章句呢？』佛告訴童子：『仔細聽，仔細領受。灌頂章句的名字是這樣的： 摩摩拘拘樓樓羅羅 毗毗樓樓羅羅 旃陀那伽摩世致 (Chandana-gama-sethi) 迦尼延豆尼延波那欞 (Kani-yan-dou-ni-yan-bo-na-ling) 嗚呼奴奴提婆蘇暮 (Wu-hu-nu-nu-ti-po-su-mu) 摩頭邏支多羅斯那 (Mo-tou-luo-zhi-duo-luo-si-na) 干沓波那羅王問尼沙 (Gandha-po-na-luo-wang-wen-ni-sha) 尼阿無連陀羅 (Ni-a-wu-lian-tuo-luo) 鼻波密多羅樹塵陀羅 (Bi-po-mi-duo-luo-shu-chen-tuo-luo) 那閭尼訶升浮樓 (Na-lv-ni-he-sheng-fu-lou) 輸支婆遮娑 (Shu-zhi-po-zhe-suo) 佛告訴童子：『我現在已經結了東方天王提頭賴吒 (Dhritarashtra) 所統領的干沓婆 (Gandharva) 等九十一字，為各種凡夫而演說這些。你應當告訴四輩男女，在墳墓和佛塔所在的地方誦讀這個章句，東方的魅魔自然消散，不再害人，獲得吉祥的福報。』 阿醯那陀瑟那頭 (A-xi-na-tuo-se-na-tou) 毗舍離婆呵帶叉 (Pi-she-li-po-he-dai-cha) 蛇婆提提歌毗羅 (She-po-ti-ti-ge-pi-luo) 帝婆婆呵若梨耶 (Di-po-po-he-ruo-li-ye) 迦毗羅攝婆那伽 (Jia-pi-luo-she-po-na-jia) 阿陀伽摩天提伽 (A-tuo-jia-mo-tian-ti-jia) 伊羅婆陀摩阿那伽 (Yi-luo-po-tuo-mo-a-na-jia) 毗摩那伽多咃陀 (Pi-mo-na-jia-duo-ta-tuo) 余那加羅阇婆呵婆呵叉 (Yu-na-jia-luo-she-po-he-po-he-cha) 提婆提羅帝毗收大跡阇 (Ti-po-ti-luo-di-pi-shou-da-ji-she) 毗呵四婆嚀阿婆四 (Pi-he-si-po-ning-a-po-si) 質多羅速和尼那求 (Zhi-duo-luo-su-he-ni-na-qiu) 阿樓由那伽羅唋阿四 (A-lou-you-na-jia-luo-tu-a-si) 修跛羅薩帝奴阿伽佛陀灑 (Xiu-po-luo-sa-di-nu-a-jia-fo-tuo-sa) 佛告訴童子：『我現在結的是南方天王毗樓勒 (Virudhaka) 的灌頂章句，用來降伏各種吐毒害人的惡龍。現在已經結完，讓各種惡龍收斂毒氣，使它們不能再作惡。』
【English Translation】 English version The Buddha said to the Shishi-jati boy: 'You should listen carefully and concentrate your mind on it. I have the supreme Abhiseka (灌頂) Dharani (章句), which can eliminate ghosts and demons, so that no demon dares to resist. You should recite and uphold it, and do not forget it.' The boy asked the Buddha: 'What kind of Dharani is it?' The Buddha told the boy: 'Listen carefully and receive it carefully. The name of the Abhiseka Dharani is as follows: Mama Kuku Lulu Rara Vivi Lulu Rara Chandana-gama-sethi Kani-yan-dou-ni-yan-bo-na-ling Wu-hu-nu-nu-ti-po-su-mu Mo-tou-luo-zhi-duo-luo-si-na Gandha-po-na-luo-wang-wen-ni-sha Ni-a-wu-lian-tuo-luo Bi-po-mi-duo-luo-shu-chen-tuo-luo Na-lv-ni-he-sheng-fu-lou Shu-zhi-po-zhe-suo The Buddha told the boy: 'I have now sealed the ninety-one words of the Gandharvas (干沓婆) and others, who are under the command of the Eastern Heavenly King Dhritarashtra (提頭賴吒), and explained them for all kinds of ordinary people. You should tell the four kinds of men and women to recite this Dharani in the places where tombs and pagodas are located. The demons of the east will naturally dissipate, no longer harm people, and obtain auspicious blessings.' A-xi-na-tuo-se-na-tou Pi-she-li-po-he-dai-cha She-po-ti-ti-ge-pi-luo Di-po-po-he-ruo-li-ye Jia-pi-luo-she-po-na-jia A-tuo-jia-mo-tian-ti-jia Yi-luo-po-tuo-mo-a-na-jia Pi-mo-na-jia-duo-ta-tuo Yu-na-jia-luo-she-po-he-po-he-cha Ti-po-ti-luo-di-pi-shou-da-ji-she Pi-he-si-po-ning-a-po-si Zhi-duo-luo-su-he-ni-na-qiu A-lou-you-na-jia-luo-tu-a-si Xiu-po-luo-sa-di-nu-a-jia-fo-tuo-sa The Buddha told the boy: 'What I am now sealing is the Abhiseka Dharani of the Southern Heavenly King Virudhaka (毗樓勒), which is used to subdue all kinds of evil dragons that spit poison and harm people. Now it has been sealed, so that all the evil dragons will restrain their poisonous energy and prevent them from doing evil.'
。冢塔之處有災怪時。應當說是灌頂章句。即能辟除山海毒氣。還其處所不能為害。
堀地跋聞呵諦
三物第呵修羅阿失陀
婆延地婆三婆四
伊第阿陀提婆摩天地
伽梨沙摩呵秘摩
阿修羅陀那秘羅陀
鞞摩質兜樓
修質諦麗婆羅呵梨
無夷連郵婆
舍梨阿細跋梨弗多羅
鞞鞞樓耶那那迷
薩那迷端婆梨細奶
萆梨醯㙄提豫婆由多他兜
佛告童子。今結是西方天王毗樓博叉所領鳩槃荼鬼。使攝精魅喜嬈人鬼。使斂毒惡不害於人。令得吉祥無諸惱患。惡魔等侶山精雜魅隱藏不現。
跋樓㝹娑尼世帝蘇彌耶貪呵頭
彌多羅婆伽羅那移婆阿邏婆摩天挮與陀陀舍提舍伽伽子薩那難多羅婆跋那伊地婆那陀阿醯揵大比丘那婆米弟婆尼
鞞弩提步舍伽利阿醯地勇迷
那剎帝隸富羅息幾大阿陀蔓陀羅鞞栴大蘇婆尼梢提婆阿陀栴富羅翅大
佛告童子。是為北方灌頂章句。毗沙門天王所領鬼神。乾闥婆等山精雜魅。往來人所作諸變怪。應當說是灌頂章句。精魅惡魔不能為害。
佛告童子。我今於此大眾之中臨滅度時。說是冢塔因緣譬喻。令諸四輩各得其所。若諸賢聖四道果人。及諸凡夫冢塔之處。皆應說
【現代漢語翻譯】 現代漢語譯本：當墳墓或佛塔之處出現災禍怪異時，應當誦唸此灌頂章句，就能辟除山海間的毒氣，使其回到原來的地方，不能造成危害。
『堀地跋聞呵諦'
『三物第呵修羅阿失陀'
『婆延地婆三婆四'
『伊第阿陀提婆摩天地'
『伽梨沙摩呵秘摩'
『阿修羅陀那秘羅陀'
『鞞摩質兜樓'
『修質諦麗婆羅呵梨'
『無夷連郵婆'
『舍梨阿細跋梨弗多羅'
『鞞鞞樓耶那那迷'
『薩那迷端婆梨細奶'
『萆梨醯㙄提豫婆由多他兜'
佛陀告訴童子，現在結誦的是西方天王毗樓博叉（Virupaksha）所統領的鳩槃荼（Kumbhanda）鬼，讓他們收攝精怪，使那些喜歡騷擾人的鬼怪，收斂毒害，不再危害人類，使人們得到吉祥，沒有各種惱人的禍患。讓那些惡魔等同伴，山精雜魅隱藏起來，不再顯現。
『跋樓㝹娑尼世帝蘇彌耶貪呵頭'
『彌多羅婆伽羅那移婆阿邏婆摩天挮與陀陀舍提舍伽伽子薩那難多羅婆跋那伊地婆那陀阿醯揵大比丘那婆米弟婆尼'
『鞞弩提步舍伽利阿醯地勇迷'
『那剎帝隸富羅息幾大阿陀蔓陀羅鞞栴大蘇婆尼梢提婆阿陀栴富羅翅大'
佛陀告訴童子，這是北方的灌頂章句。是毗沙門（Vaisravana）天王所統領的鬼神，乾闥婆（Gandharva）等山精雜魅，在人們往來之處製造各種變異怪事時，應當誦唸此灌頂章句，精怪惡魔就不能造成危害。
佛陀告訴童子，我現在於此大眾之中，臨近涅槃之時，說這墳墓佛塔的因緣譬喻，讓各種四眾弟子各自得到其所應得的利益。無論是賢聖的四道果人，還是凡夫俗子，在墳墓佛塔之處，都應當誦唸此咒。
【English Translation】 English version: When disasters or strange occurrences happen at a tomb or stupa, one should recite this Abhisheka Dharani, which can ward off the poisonous energies of mountains and seas, causing them to return to their original places and preventing them from causing harm.
'Khoti Bati Mon Ho Te'
'San But Dai Ho Shura A Shito'
'Bo Yan Di Bo San Bo Si'
'I Dai A Da Ti Bo Mo Ten Di'
'Ga Li Sha Mo Ho Bi Mo'
'A Shura To Na Bi Lo To'
'Bi Mo Ji Dou Lou'
'Shu Ji Di Li Bo Lo Ho Li'
'Wu Yi Lian You Po'
'She Li A Sai Ba Li Fu Duo Lo'
'Bi Bi Lou Ye Na Na Mi'
'Sa Na Mi Duan Bo Li Sai Nai'
'Bi Li Hi Hong Ti Yu Bo You Duo Ta Dou'
The Buddha told the youth, 'Now, we recite the mantra associated with the Kumbhanda (Kumbhanda) ghosts, who are under the command of Virupaksha (Virupaksha), the Western Heavenly King. We command them to restrain the spirits and goblins that delight in harassing people, to curb their poisonous nature, and to cease harming humans, so that people may obtain auspiciousness and be free from all vexations. May those demonic companions, mountain spirits, and miscellaneous goblins hide themselves and not appear.'
'Ba Lou Nuo Suo Ni Shi Di Su Mi Ye Tan Ho Tou'
'Mi Duo Lo Po Qie Lo Na Yi Po A Lo Po Mo Tian Ti Yu Tuo Tuo She Ti She Qie Qie Zi Sa Na Nan Duo Lo Po Ba Na Yi Di Po Na Tuo A Hi Qian Da Bi Qiu Na Po Mi Di Po Ni'
'Bi Nu Ti Bu She Qie Li A Hi Di Yong Mi'
'Na Cha Di Li Fu Lo Xi Ji Da A Tuo Man Tuo Lo Bi Zhan Da Su Po Ni Shao Ti Po A Tuo Zhan Fu Lo Chi Da'
The Buddha told the youth, 'This is the Abhisheka Dharani of the North. When the ghosts and spirits under the command of Vaisravana (Vaisravana), the Heavenly King, and the Gandharvas (Gandharva) and other mountain spirits and miscellaneous goblins create various strange occurrences in places where people travel, one should recite this Abhisheka Dharani, so that the spirits and demons cannot cause harm.'
The Buddha told the youth, 'Now, among this great assembly, as I am about to enter Nirvana, I speak of the causes and conditions related to tombs and stupas, so that all four classes of disciples may each obtain what is appropriate for them. Whether they are virtuous and noble individuals who have attained the four stages of enlightenment, or ordinary people, they should all recite this mantra at tombs and stupas.'
是灌頂章句護於四方。不令他余精魅鬼神。善死惡死橫死鬼神之所附著。燒香供養于冢塔上。向是四方說是章句時。諸鬼魔輩各自馳散。隱藏不現無有勢力。不得男子女人之便也。釋種童子復白佛言。今日世尊已說冢塔因緣之福甚喜無量。令諸眾生得設供養舍利流佈。于閻浮提廣作佛事。善哉世尊佛之舍利威神如是。我等今日快得供養。及未來世諸眾生輩皆亦復然。廣設供養以為軌則。
佛語童子。諸賢聖塔盡有善神。四天大王龍神八部。晝夜愛敬而無休息。常共守護不令毀壞。凡夫冢塔無善神護。有諸山精雜魅鬼神之所附著。依因假託覓人飲食。亦能復作種種變己恐怖凡夫人。愚者惶怖謂之為神。汝當正心莫效凡人。以邪為正以鬼為神。汝當憶念我之所說。灌頂章句無上總持大神咒經。若有恐怖遊行冢墓。為諸邪鬼嬈亂汝者。即當說是灌頂章句。諸鬼魔輩即當破散馳走而去。
佛告童子汝與阿難。於我滅后當廣宣流。傳此冢塔因緣普使聞知。佛語童子若人面值於我。以種種供養無所乏少。不如有人於我滅后。以此灌頂十二部鬼神咒總持之王。示於人民令其讀誦。其福勝彼百千萬分不及一也。我結是灌頂無上章句十二部要雖不同時。然欲利益無量無邊。邪見眾生學習之者舍諸邪見。積功累德漸得至佛道。
【現代漢語翻譯】 現代漢語譯本： 這是用灌頂章句來守護四方，不讓其他精魅鬼神，以及那些因善死、惡死或橫死而成為鬼神的眾生附著。如果在墳墓或佛塔上燒香供養，並向四方誦說這些章句時，各種鬼魔都會各自逃散，隱藏起來，失去勢力，無法加害男子女人。釋迦族的童子再次對佛說：『今天世尊您已經說了墳墓和佛塔的因緣福報，我們非常歡喜，無量無邊。這使得眾生可以設定供養，讓舍利流佈，在閻浮提廣泛地進行佛事。太好了，世尊，佛的舍利威神就是這樣。我們今天能夠供養，以及未來世的眾生，也都能這樣，廣泛地設定供養，作為準則。』 佛告訴童子：『所有賢聖的佛塔都有善神守護，四天大王、龍神和八部眾，日夜愛敬，沒有休息，常常共同守護，不讓佛塔被毀壞。而凡夫的墳墓和佛塔沒有善神守護，有各種山精雜魅鬼神附著，依靠並假託名義來尋找人的飲食，也能變化出各種形象來恐嚇凡夫俗子。愚蠢的人驚慌害怕，就認為它們是神。你應該端正心念，不要效仿凡夫俗子，把邪惡當作正道，把鬼當作神。你應該記住我所說的灌頂章句，這是無上的總持大神咒經。如果有人害怕經過墳墓，被各種邪鬼騷擾，就應當誦說這些灌頂章句，各種鬼魔就會立即破散，逃走而去。』 佛告訴童子：『你和阿難，在我滅度后，應當廣泛宣揚流傳，傳達這墳墓和佛塔的因緣，普遍讓人們知道。』佛告訴童子：『如果有人當面遇到我，用各種供養，沒有缺少，不如有人在我滅度后，用這灌頂十二部鬼神咒總持之王，向人們展示，讓他們讀誦，他的福報勝過前者百千萬分也不及。我結集這灌頂無上章句，十二部要義雖然不同時出現，但都是爲了利益無量無邊的邪見眾生。學習這些章句的人，捨棄各種邪見，積累功德，逐漸達到佛道。』
【English Translation】 English version: These are the empowering incantation verses to protect the four directions, preventing other goblins and spirits, as well as those who have become ghosts due to good deaths, bad deaths, or accidental deaths, from attaching themselves. If one burns incense and makes offerings at tombs or stupas, and recites these verses towards the four directions, all kinds of demons will scatter and hide, losing their power and unable to harm men and women. The Shākya prince then said to the Buddha: 'Today, the World-Honored One has spoken of the karmic blessings of tombs and stupas, and we are very pleased, immeasurably so. This allows sentient beings to set up offerings, allowing relics to spread and widely perform Buddhist activities in Jambudvipa (the world). Excellent, World-Honored One, the majestic power of the Buddha's relics is such. We are fortunate today to make offerings, and future sentient beings will also be able to do so, widely setting up offerings as a standard.' The Buddha told the prince: 'All stupas of the wise and holy have good spirits protecting them. The Four Heavenly Kings, dragons, and the eight classes of beings, love and respect them day and night without rest, constantly guarding them and preventing them from being destroyed. Ordinary people's tombs and stupas do not have good spirits protecting them, but are attached to by various mountain spirits, goblins, and demons. They rely on and falsely claim names to seek human food, and can also transform into various forms to frighten ordinary people. Foolish people are frightened and think they are gods. You should correct your mind and not imitate ordinary people, taking evil as righteousness and ghosts as gods. You should remember what I have said about the empowering incantation verses, the supreme dhāraṇī (總持) great divine mantra scripture. If someone is afraid of passing by tombs and is disturbed by various evil ghosts, they should recite these empowering incantation verses, and the various demons will immediately break apart and flee away.' The Buddha told the prince: 'You and Ānanda (阿難), after my parinirvana (滅度), should widely proclaim and spread this, conveying the karmic connection of tombs and stupas, universally making it known to people.' The Buddha told the prince: 'If someone were to meet me face to face and make various offerings without lacking anything, it would not be as good as someone who, after my parinirvana, uses this empowering incantation, the king of the dhāraṇī of the twelve classes of ghost and spirit mantras, to show it to people and have them recite it. Their merit would be greater than the former by a hundred million times. I have compiled these empowering incantation supreme verses, and although the essentials of the twelve sections do not appear at the same time, they are all for the benefit of immeasurable and boundless sentient beings with wrong views. Those who study these verses will abandon various wrong views, accumulate merit, and gradually attain the Buddha path.'
佛告童子我說是語時。三十三天皆贊善哉釋迦如來。乃能憂念閻浮提人。說種種法以用化導諸眾生故。我等咸喜。即以天華而散佛上。及諸大眾無不見者。佛說經竟。比丘僧比丘尼清信士女無央數眾。諸菩薩眾不可稱數。蠢飛蠕動亦不可計。天龍八部無不歡喜。阿難整服更問世尊。向所說者冢塔因緣。及此四方灌頂章句更無異號。佛言如是。大會聞法靡不歡喜。釋種童子禮佛而退。
灌頂經卷第六 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂伏魔封印大神咒經卷第七
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在舍衛國祇樹精廬。與千二百五十人俱。於時天尊在禪室中。正是長齋之始。月十五日明星好時。天帝釋及四天大王。地下鬼神王臣長者。國中吏民悉詣佛所。各欲問其所疑。天尊默然一無所說。佛禪思念言。一切十方無量眾生。常處愚冥不識真正。樂為魔事造諸邪見。沒生死海誰能知者。輪迴五道獨吾知耳。心念是已便復閉目。繫心寂定久久不覺。天帝承佛威神知佛所念。即起合掌前為作禮。卻在一面彈右手指。而覺佛曰欲有啟請。佛於是覺問天帝釋曰欲何所問。天帝釋稽首佛足。長跪合掌而白佛言。九十五種道法之中。尚有文頭婁法。況復世尊
【現代漢語翻譯】 現代漢語譯本
佛告訴童子說：『我說這些話的時候，三十三天（佛教的欲界六天之一，位於須彌山頂）都讚歎說：『善哉！釋迦如來（Sakyamuni Buddha，佛教創始人）。竟然能夠憂慮掛念閻浮提（Jambudvipa，指我們所居住的這個世界）的人們，宣說種種佛法來教化引導這些眾生，因此我們都感到歡喜。』隨即用天上的花朵散在佛的身上，以及所有的大眾，沒有誰沒有看見的。佛說完這部經后，比丘僧（bhiksu-samgha，出家男眾僧團）、比丘尼（bhiksuni，出家女眾）、清信士女（upasaka/upasika，在家男女信徒）無數眾多，諸菩薩眾（Bodhisattva，發願救度眾生的修行者）不可稱數，就連蠢動的、飛行的、蠕動的生物也多得不可計數。天龍八部（Devas and Nagas，佛教的護法神）沒有不歡喜的。阿難（Ananda，佛陀的十大弟子之一）整理好衣服，再次請問世尊：『先前所說的關於墳墓和佛塔的因緣，以及這四方灌頂（Abhisheka，一種宗教儀式）的章句，還有沒有其他的名稱？』佛說：『正是如此。』大會上聽聞佛法的人沒有不歡喜的。釋迦族的童子向佛行禮後退下。
《灌頂經》卷第六 大正藏第 21 冊 No. 1331 《佛說灌頂經》
《佛說灌頂伏魔封印大神咒經》卷第七
東晉天竺三藏帛尸梨蜜多羅譯
我聽到是這樣：一時，佛在舍衛國（Sravasti，古印度城市）的祇樹給孤獨園（Jetavana，佛陀常住的精舍）。與一千二百五十人在一起。當時，天尊（Deva，天神）在禪室中，正是開始長齋的時候，在月十五日明星美好的時刻，天帝釋（Indra，佛教的護法神）以及四大天王（Four Heavenly Kings，佛教的護法神），地下的鬼神王臣長者，國中的官吏百姓都來到佛的住所，各自想要詢問他們所疑惑的問題。天尊默然不語，什麼也沒有說。佛禪思默唸道：『一切十方無量的眾生，常常處於愚昧黑暗之中，不能認識真正的道理，喜歡做邪魔之事，造作各種邪見，沉沒在生死苦海之中，誰能夠知道呢？輪迴於五道（Five realms，地獄、餓鬼、畜生、人、天），只有我知道罷了。』心中這樣想后，便又閉上眼睛，專心寂靜地禪定，很久很久沒有知覺。天帝釋承蒙佛的威神之力，知道佛所思念的內容，立即起身合掌，走到佛前為佛作禮，退到一旁彈響右手的指頭，來喚醒佛說：『想要有所啟請。』佛於是醒來，問天帝釋說：『想要問什麼？』天帝釋叩拜佛的腳，長跪合掌，稟告佛說：『九十五種道法之中，尚且還有文頭婁法，更何況是世尊您呢？』
【English Translation】 English version
The Buddha told the youth: 'When I spoke these words, the Trayastrimsa Heavens (Trayastrimsa, one of the six heavens of desire in Buddhism, located on the summit of Mount Sumeru) all praised, saying: 'Excellent! Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism). He is able to worry about the people of Jambudvipa (Jambudvipa, referring to the world we live in), and speak various Dharmas to teach and guide these sentient beings, therefore we are all delighted.' Immediately, they scattered heavenly flowers upon the Buddha, and all the assembly, none who did not see. After the Buddha finished speaking this Sutra, the Bhiksu-samgha (bhiksu-samgha, monastic order of ordained monks), Bhiksuni (bhiksuni, ordained nuns), Upasaka/Upasika (upasaka/upasika, lay male and female devotees) were countless, the Bodhisattva assembly (Bodhisattva, practitioners who vow to save sentient beings) were innumerable, even the wriggling, flying, and crawling creatures were too many to count. The Devas and Nagas (Devas and Nagas, protective deities of Buddhism) were all delighted. Ananda (Ananda, one of the ten great disciples of the Buddha) adjusted his robes and again asked the World Honored One: 'The causes and conditions of the tombs and stupas previously mentioned, and the verses of Abhisheka (Abhisheka, a religious ritual) in these four directions, are there any other names?' The Buddha said: 'It is so.' Those who heard the Dharma in the assembly were all delighted. The youth of the Sakya clan bowed to the Buddha and withdrew.
The Sutra of Abhisheka, Volume Six The Taisho Tripitaka, Volume 21, No. 1331, The Buddha Speaks the Sutra of Abhisheka
The Buddha Speaks the Great Dhāraṇī Sutra of Abhisheka for Subduing Demons and Sealing
Translated by Tripitaka Master帛尸梨蜜多羅 of Eastern Jin from India
Thus have I heard: At one time, the Buddha was in the Jeta Grove (Jetavana, a monastery where the Buddha often stayed) in Sravasti (Sravasti, an ancient Indian city). He was with one thousand two hundred and fifty people. At that time, the Deva (Deva, a deity) was in the meditation chamber, it was the beginning of a long fast, on the fifteenth day of the month, at the auspicious time of the bright star, Indra (Indra, a protector deity of Buddhism) and the Four Heavenly Kings (Four Heavenly Kings, protector deities of Buddhism), the underground ghost and spirit kings, ministers, elders, and the officials and people of the country all came to the Buddha's residence, each wanting to ask about their doubts. The Deva was silent and said nothing. The Buddha meditated and thought: 'All the countless sentient beings in the ten directions are often in ignorance and darkness, unable to recognize the true principle, like to do demonic things, create various evil views, and sink in the sea of birth and death, who can know? Reincarnating in the Five realms (Five realms, hell, hungry ghosts, animals, humans, and gods), only I know.' After thinking this, he closed his eyes again, focused his mind on quiet meditation, and was unaware for a long time. Indra, receiving the Buddha's majestic power, knew what the Buddha was thinking, immediately got up, put his palms together, went before the Buddha to pay respects, stepped aside, snapped the fingers of his right hand to awaken the Buddha, saying: 'I wish to make a request.' The Buddha then woke up and asked Indra: 'What do you want to ask?' Indra bowed at the Buddha's feet, knelt with his palms together, and reported to the Buddha: 'Among the ninety-five kinds of doctrines, there is still the Wentoulou doctrine, let alone the World Honored One?'
無上微妙。最勝法中而無此術。唯愿天尊顯揚方便化于愚冥。未達道眼使得開解。離諸危厄無量重病。脫三界苦登泥洹道。所問如是唯愿敷演。
佛告天帝釋善哉善哉諦聽諦受。吾當為汝說大仙之法。若是佛四輩弟子中。有諸邪惡鬼神所嬈恐怖毛豎。當先自存念汝身如我之像。三十二相八十種好。紫磨金色身長一丈六尺。項背日光。存想吾身已。次復存念一千二百五十弟子。次復存念諸菩薩僧。存念是三想已。又復存念五方大神。一者名曰亶遮阿加。其身長大一丈二尺。著青色之衣吐于青氣住在東方。二者名曰摩呵祇鬥。其身長大一丈二尺。著赤色之衣吐于赤氣住在南方。三者名曰移兜涅羅。其身長大一丈二尺。著白色之衣吐于白氣住在西方。四者名曰摩訶伽尼。其身長大一丈二尺。著黑色之衣吐于黑氣住在北方。五者名曰烏呾羅奶。其身長大一丈二尺。著黃色之衣吐于黃氣住在中央。此五方之神各有眷屬。一神王者有七萬鬼神相隨逐也。五方各有七萬鬼神。七五三十五萬諸鬼神。悉來左右扶佐病者。令免危厄過度諸難。此鬼神王為人作護。令諸邪惡不得妄行。
佛告天帝釋。是為五方神王名字。若后末世四輩弟子危厄之日。取上五方神王名字及其眷屬。寫著員木之上。名為文頭婁法。其義如是汝宣行之
【現代漢語翻譯】 現代漢語譯本： 如此無上微妙、至高殊勝的佛法中，竟然沒有這樣的法術。我懇請天尊您顯揚方便之法，教化愚昧無知之人，使他們未曾開啟的智慧之眼得以開解，脫離各種危難和無量重病，脫離三界之苦，登上涅槃之道。我所請問的就是這些，懇請您詳細演說。
佛陀告訴天帝釋（Śakra-devānām-Indra，帝釋天）：『善哉！善哉！仔細聽，用心接受。我將為你宣說大仙之法。如果佛的四輩弟子（比丘、比丘尼、優婆塞、優婆夷）中，有人被各種邪惡鬼神所擾，感到恐懼，毛髮豎立，應當首先存念自己的身體如同我的形象：具足三十二相和八十種好，身如紫磨金色，身高一丈六尺，頭項背有日光。存想我的身體之後，再存念一千二百五十位弟子，然後存念諸菩薩僧。存念這三種形象之後，再存念五方大神。第一位名叫亶遮阿加（Dān̄ca-āka），他的身軀高大，有一丈二尺，穿著青色的衣服，吐著青色的氣息，住在東方。第二位名叫摩呵祇斗（Mahā-ghīta），他的身軀高大，有一丈二尺，穿著紅色的衣服，吐著紅色的氣息，住在南方。第三位名叫移兜涅羅（Ī-dho-nīla），他的身軀高大，有一丈二尺，穿著白色的衣服，吐著白色的氣息，住在西方。第四位名叫摩訶伽尼（Mahā-ghanī），他的身軀高大，有一丈二尺，穿著黑色的衣服，吐著黑色的氣息，住在北方。第五位名叫烏呾羅奶（U-ttara-nāī），他的身軀高大，有一丈二尺，穿著黃色的衣服，吐著黃色的氣息，住在中央。這五方大神各自有眷屬，每一位神王都有七萬鬼神相隨。五方各有七萬鬼神，總共三十五萬諸鬼神，都會來到左右扶助病人，使他們免於危難，度過各種災難。這些鬼神王為人作守護，使各種邪惡不得妄行。』
佛陀告訴天帝釋：『這就是五方神王的名字。如果在後世末法時期，四輩弟子遇到危難的時候，可以取用這五方神王的名字以及他們的眷屬，寫在圓木之上，這叫做文頭婁法（文頭婁法，meaning unclear）。它的意義就是這樣，你應當宣揚奉行。』
【English Translation】 English version: In this supreme and subtle, most excellent Dharma, there is no such art. I beseech the Celestial Honored One to reveal expedient means to transform the ignorant and unenlightened, so that their unawakened eyes of wisdom may be opened, to be liberated from all dangers and countless severe illnesses, to escape the suffering of the Three Realms, and ascend to the path of Nirvana. Such are my questions; I beseech you to expound upon them in detail.
The Buddha said to Śakra-devānām-Indra (天帝釋, the lord of devas): 'Excellent! Excellent! Listen attentively and receive with mindfulness. I shall now explain to you the Dharma of the Great Immortal. If among the fourfold disciples of the Buddha (比丘, bhikṣu, monks; 比丘尼, bhikṣuṇī, nuns; 優婆塞, upāsaka, laymen; 優婆夷, upāsikā, laywomen), there are those who are disturbed by various evil spirits, experiencing fear and hair standing on end, they should first contemplate their own bodies as being like my image: possessing the thirty-two major marks and eighty minor characteristics, a body of purplish-gold color, sixteen feet in height, with a halo of sunlight around the head and back. After contemplating my body, they should then contemplate the one thousand two hundred and fifty disciples, and then contemplate the assembly of Bodhisattvas. After contemplating these three images, they should further contemplate the five great directional deities. The first is named Dān̄ca-āka (亶遮阿加), whose body is tall, twelve feet in height, wearing blue garments, emitting blue aura, and residing in the east. The second is named Mahā-ghīta (摩呵祇斗), whose body is tall, twelve feet in height, wearing red garments, emitting red aura, and residing in the south. The third is named Ī-dho-nīla (移兜涅羅), whose body is tall, twelve feet in height, wearing white garments, emitting white aura, and residing in the west. The fourth is named Mahā-ghanī (摩訶伽尼), whose body is tall, twelve feet in height, wearing black garments, emitting black aura, and residing in the north. The fifth is named U-ttara-nāī (烏呾羅奶), whose body is tall, twelve feet in height, wearing yellow garments, emitting yellow aura, and residing in the center. Each of these five directional deities has retinues; each deity king is accompanied by seventy thousand spirits. The seventy thousand spirits from each of the five directions, totaling three hundred and fifty thousand spirits, will all come to the left and right to assist the sick, enabling them to avoid danger and overcome various calamities. These spirit kings act as protectors for people, preventing all evil from acting recklessly.'
The Buddha said to Śakra-devānām-Indra: 'These are the names of the five directional deity kings. If, in the degenerate age of the future, the fourfold disciples encounter danger, they can take the names of these five directional deity kings and their retinues, and write them on a round piece of wood. This is called 文頭婁法 (Wen Tou Lou Fa, meaning unclear). Its meaning is thus; you should propagate and practice it.'
。天帝釋言員木文頭婁縱廣幾許。佛言縱廣七七分。天帝釋言何木最勝。佛言金銀珍寶最為上者。次栴檀木種種雜香。以此為文頭婁形。若有疾病危難恐怖邪鬼。往來中傷嬈人者。當如前法存思三想。及五方之神形色相類。使一一分明如對目前。如人照鏡表裡盡見。如此成就無餘分散專心一意。病者除愈恐者安隱。邪鬼惡神無不辟除(胡言文頭婁者晉言神印也)此印所向之處。無不致福卻諸惡前諸善。若佛四輩弟子。欲行此神印之者。先當洗浴身體著香潔之衣。禮敬十方無量諸佛至真等正覺。持印之法右手擎之。右手捉牛卷驅魔之杖長七尺。頭戴赤色呾魔𢘉𢥈神帽。去病者七步。閉口七息之頃令存想成就。存想成就已。舉右腳為先。還向病者。持此神印致病者身。當胸上而安之。若是女人復退還七步。如前一意而立。存五大神。青氣之神吐青氣來入病者左手大母指。中赤氣之神吐赤色之氣來入病者左足大母指中。白色之神吐于白氣來入病者右手大母指中。黑色之神吐于黑氣來入病者右足大母指中。黃色之神吐于黃氣來入病者口中。此五氣之神吐五種正氣。入病人身中。諸邪惡氣一時消散。從臍中而出㶿㶿如煙。譬如大風吹破雲雨。能善持神印威力如是。病苦除愈鬼氣亦滅。佛語天帝釋。五方神王常應存思其形相也。皆
【現代漢語翻譯】 現代漢語譯本：天帝釋（Śakra，佛教的護法神）問：『員木文頭婁（Maṇḍala，壇城）的縱橫有多大？』佛陀回答說：『縱橫各有七七分。』天帝釋問：『什麼木頭最為殊勝？』佛陀回答說：『金銀珍寶最為上等，其次是栴檀木（Sandalwood）和各種雜香。用這些來製作文頭婁（Maṇḍala）的形狀。如果有人身患疾病、遭遇危難、心懷恐怖，或者被邪鬼往來侵擾，應當按照前面的方法，存思三想，以及五方之神（五方護法神）的形色相貌，使每一個都分明如在眼前，如同人照鏡子，表裡都看得清楚。如此成就，沒有遺漏分散，專心一意，病者就能痊癒，恐懼者就能安寧，邪鬼惡神無不退避。』（胡語『文頭婁（Maṇḍala）』，用晉語來說就是『神印』。）此印所向之處，無不帶來福報，驅除各種邪惡，招來各種善事。如果佛的四輩弟子（比丘、比丘尼、優婆塞、優婆夷）想要行使此神印，應當先洗浴身體，穿上香潔的衣服，禮敬十方無量諸佛至真等正覺。持印的方法是右手擎印，右手拿著牛卷驅魔之杖，長七尺，頭戴赤色的呾魔𢘉𢥈神帽。距離病人七步遠，閉口七息的時間，令存想成就。存想成就后，先舉起右腳，再面向病人，將此神印放在病人的身上，安放在胸前。如果是女人，就退回七步，像之前一樣專心一意地站立。存想五大神（五方護法神）：青氣之神吐出青氣，進入病人的左手大拇指；赤氣之神吐出赤色的氣，進入病人的左腳大拇指；白色之神吐出白氣，進入病人的右手大拇指；黑色之神吐出黑氣，進入病人的右腳大拇指；黃色之神吐出黃氣，進入病人的口中。這五氣之神吐出五種正氣，進入病人的身體中，各種邪惡之氣一時消散，從臍中涌出，像煙一樣。譬如大風吹破雲雨。能夠善於持此神印，威力就是這樣。病苦消除痊癒，鬼氣也滅除了。佛告訴天帝釋（Śakra），應當經常存思五方神王（五方護法神）的形相。
【English Translation】 English version: Śakra (Heavenly Emperor Śakra, a protector deity in Buddhism) asked: 'How large is the Maṇḍala (circle, sacred diagram) of the round wood, both in length and width?' The Buddha replied: 'It is seventy-seven parts in both length and width.' Śakra asked: 'Which wood is the most superior?' The Buddha replied: 'Gold, silver, and precious jewels are the most superior, followed by sandalwood (Sandalwood) and various mixed fragrances. Use these to create the shape of the Maṇḍala. If someone is suffering from illness, encountering danger, experiencing fear, or being disturbed by wandering evil spirits, they should follow the previous method, contemplate the three thoughts, and the forms and appearances of the five directional deities (Five Directional Protector Deities), making each one clear as if they were right before their eyes, like a person looking in a mirror, seeing both the inside and outside clearly. Having achieved this without omission or distraction, with focused intention, the sick person will be healed, the fearful person will be pacified, and all evil spirits and demons will be dispelled.' (The term 'Maṇḍala' in the barbarian language, in the Jin language, is called 'divine seal.') Wherever this seal is directed, it will bring blessings, ward off all evils, and attract all good things. If the fourfold disciples of the Buddha (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) wish to practice this divine seal, they should first bathe their bodies, put on fragrant and clean clothes, and pay homage to the countless Buddhas, the perfectly enlightened ones, in the ten directions. The method of holding the seal is to hold the seal in the right hand, and hold a demon-repelling staff made of bull horn, seven feet long, in the right hand, and wear a red Ḍaṃaru (Ḍaṃaru) deity hat on the head. Stand seven steps away from the sick person, close the mouth for seven breaths, and allow the contemplation to be accomplished. After the contemplation is accomplished, first raise the right foot, then face the sick person, and place this divine seal on the sick person's body, placing it on the chest. If it is a woman, step back seven steps, and stand with the same focused intention as before. Contemplate the five great deities (Five Directional Protector Deities): the deity of blue energy exhales blue energy, entering the patient's left thumb; the deity of red energy exhales red energy, entering the patient's left big toe; the deity of white energy exhales white energy, entering the patient's right thumb; the deity of black energy exhales black energy, entering the patient's right big toe; the deity of yellow energy exhales yellow energy, entering the patient's mouth. These five deities of energy exhale five kinds of righteous energy, entering the patient's body, and all evil energies are dispelled at once, emerging from the navel like smoke. It is like a great wind blowing away clouds and rain. Being able to skillfully hold this divine seal, its power is like this. The suffering of illness is eliminated and healed, and the demonic energy is also extinguished. The Buddha told Śakra (Heavenly Emperor Śakra) that one should constantly contemplate the forms of the five directional deities (Five Directional Protector Deities).
盡被鎧甲持弓帶箭。各隨其名位在印五方。為病者作護。不令他余鬼神往來身中。逐諸邪惡令魔退散。不得留住其身中也。
佛告天帝釋。此文頭婁一切鬼神。厭迮磨滅不得妄行非法之事。此文頭婁印山令山崩倒。印一切樹木樹木為之摧折。印于河海源池泉水為之枯竭。印向水火為之消滅。若四方卒風吹揚塵土。舉印向之即住不行。舉印向地地為之動。若諸方盜賊亂起之時。舉印向之即便消散。無復惡意皆生慈心。兩作和解不相掠奪各還正治。此大神王之印章。有所向處無不為益。印身中四百四病無不除愈。若持此印者誦一章以為咒說。
佛又告言有一文頭婁七神名字 印人宅舍為人作護。除滅邪惡驅逐外鬼面百由旬。各馳散而去不敢當人也。今我說之。佛言。凡人所居處。常有七鬼神為人作衛護。何等是耶。神名多賴哆。神名僧伽履。神名婆摩斯。神名坻婆那。神名曇婆羅。神名彌輸多。神名耆那舍。是七神者印人宅中。諸魔行噁心者。聞見此神印即散而走。若不去往來相疑迷頭破七分。
佛語天帝釋是七神王。於我滅后護佛弟子。逐諸邪惡不令得住。汝當宣示一切眾生。出入行來常當慎護。是七神王以著心中莫有違犯。若犯是神。則便舍離人舍宅中也。若佛弟子凈持齋戒。是七神王常在左右。
【現代漢語翻譯】 現代漢語譯本： 盡皆身披鎧甲，手持弓箭。各自按照其名位在印的五方，為病人提供保護，不讓其他鬼神進入病人體內，驅逐各種邪惡，使邪魔退散，不得停留在病人體內。
佛陀告訴天帝釋（Śakra-devānām-Indra，佛教的護法神）：此文頭婁（mantra-dhāraṇī，真言陀羅尼）能使一切鬼神厭惡、逼迫、磨滅，不敢妄行非法之事。此文頭婁印山，能令山崩倒；印一切樹木，樹木為之摧折；印于河海源池泉水，能使其枯竭；印向水火，能使其消滅。若四方突然颳起大風，吹揚塵土，舉起此印向之，風即停止。舉起此印向地，大地為之震動。若各方盜賊作亂，舉起此印向之，盜賊立即消散，不再有惡意，都生起慈悲之心，互相和解，不再互相掠奪，各自回到正道。此大神王的印章，無論指向何處，無不帶來利益。印在身上，四百零四種疾病無不消除痊癒。若持有此印者，誦讀其中一章作為咒語。
佛陀又說，有一文頭婁七神的名字，印在人的住宅，為人提供保護，消除邪惡，驅逐外鬼到百由旬（yojana，古印度長度單位）之外，各自逃散而去，不敢靠近人。現在我來說說這七位神的名字。佛說：凡是人所居住的地方，常有七位鬼神為人作衛護。他們是誰呢？神名多賴哆（Tarata）；神名僧伽履（Saṃghali）；神名婆摩斯（Bhāmas）；神名坻婆那（Ḍhivana）；神名曇婆羅（Tambara）；神名彌輸多（Miśuta）；神名耆那舍（Ghinaśa）。這七位神印在人的住宅中，那些心懷惡意、想要作惡的魔，聽見看見此神印，立即散開逃走。若不離去，還敢往來，心生疑惑，就會頭破七分。
佛告訴天帝釋，這七位神王，在我滅度之後，會護佑佛的弟子，驅逐各種邪惡，不讓它們停留。你應該將此事宣示給一切眾生，出入行走都要謹慎守護，將這七位神王銘記在心，不要違犯。若違犯了這些神，他們就會捨棄此人的住宅。若佛弟子清凈持齋戒，這七位神王就會常在左右。
【English Translation】 English version: All are fully armed with armor, holding bows and arrows. Each, according to their rank and position, is in the five directions of the seal, providing protection for the sick, preventing other ghosts and spirits from entering their bodies, driving away all evil, causing demons to retreat and scatter, and not allowing them to remain in their bodies.
The Buddha told Śakra-devānām-Indra (the lord of gods): This mantra-dhāraṇī (Wen Tou Lou) can cause all ghosts and spirits to be disgusted, oppressed, and annihilated, and they dare not act illegally. This mantra-dhāraṇī, when sealed on a mountain, can cause the mountain to collapse; when sealed on all trees, the trees will be destroyed; when sealed on rivers, seas, springs, and pools, it can cause them to dry up; when sealed towards water and fire, it can cause them to be extinguished. If a sudden strong wind blows from all directions, raising dust, and this seal is raised towards it, the wind will stop. If this seal is raised towards the ground, the earth will shake. If thieves and bandits rise up in rebellion in various places, and this seal is raised towards them, the thieves will immediately disperse, no longer harboring malice, but giving rise to compassion, reconciling with each other, no longer plundering each other, and each returning to the right path. This seal of the great divine king, wherever it is directed, will bring benefit. When sealed on the body, all four hundred and four diseases will be eliminated and healed. If one who holds this seal recites one chapter of it as a mantra.
The Buddha further said that there are seven divine names of Wen Tou Lou, which, when sealed on people's houses, provide protection for people, eliminate evil, and drive away external ghosts to a hundred yojanas (an ancient Indian unit of distance) away, each fleeing and daring not to approach people. Now I will speak of the names of these seven gods. The Buddha said: Wherever people live, there are often seven ghosts and spirits who protect people. Who are they? The god named Tarata; the god named Saṃghali; the god named Bhāmas; the god named Ḍhivana; the god named Tambara; the god named Miśuta; the god named Ghinaśa. These seven gods, when sealed in people's houses, cause those demons who harbor malice and want to do evil to scatter and flee immediately upon hearing and seeing this divine seal. If they do not leave and still dare to come and go, harboring doubts, their heads will be split into seven pieces.
The Buddha told Śakra-devānām-Indra that these seven divine kings, after my extinction, will protect the Buddha's disciples, drive away all evil, and not allow them to stay. You should proclaim this matter to all sentient beings, and always be careful and protect yourselves when going out and coming in, and keep these seven divine kings in mind, and do not violate them. If you violate these gods, they will abandon this person's house. If the Buddha's disciples purely observe the precepts and fast, these seven divine kings will always be on their left and right.
為人作福德擁護佐人。四面惡鬼無敢近者。舍宅應以好色土臘而印門戶上。好函盛之傘蓋覆上。諸神營衛惡魔退散。佛告天帝釋。我今為諸眾生演此相印。略說少耳。天帝釋聞佛演說文頭婁歡喜無量稽首佛足。長跪白佛言。我今欲承佛威神。敕四天王並其神名字。為文頭婁法勸佐。世尊唯愿許可。佛言聽汝演說。天帝釋即便前禮佛足三自歸命。歸命已訖語四眾言。今佛世尊聽我演說四王名字。以護四輩諸弟子眾。舍宅四方攘災卻禍。逐諸邪鬼遠於界內。既已聽說今我演之。
東方天王名提多羅吒。主諸災橫水火變怪。以神王名厭之吉。
西方天王名毗留波叉。主諸逆賊怨家偷盜。以神王名厭之吉。
南方天王名毗留離。主諸五溫疲勞疫氣惡毒斗諍口舌。以神王名厭之吉。
北方天王名毗沙門。主諸鬼魅魍魎往來鬼神作災異者。以神王名厭之吉。
佛告天帝釋。汝已能為未來眾生。略演灌頂大神印咒四王名字次第如是。今我釋迦牟尼多陀阿伽度阿羅訶三藐三菩提。順本諸佛。各說灌頂無相佛印。章句次第名字如是。
第一維衛佛所說。文頭婁無相章句次第如是。
怛署他 安陀尼 牟訶尼 瞻波尼 探婆尼 阿難陀 阿婆陀 阿婆摩 阿毗那攘
第二式佛所說。文頭
【現代漢語翻譯】 現代漢語譯本 為他人行善積德，（文頭婁）會擁護和幫助他們。四面八方的惡鬼都不敢靠近。應該用色彩鮮豔的泥土或蠟來印在住宅的門上。（將文頭婁）裝在精美的盒子裡，用傘蓋覆蓋。諸神會前來守護，惡魔會退散。佛告訴天帝釋（Śakra-devānām-Indra）：『我現在為眾生宣說這個相印，只是簡略地說一些。』天帝釋聽了佛的演說，對文頭婁（mantra）歡喜無量，稽首佛足，長跪對佛說：『我現在想憑藉佛的威神，敕令四大天王以及他們的神名，來幫助弘揚文頭婁法。世尊，希望您能允許。』佛說：『聽你演說。』天帝釋立刻上前禮佛足，三自歸命。歸命完畢后，對四眾說：『現在佛世尊允許我宣說四天王的名字，用來保護四輩弟子，在住宅四方消除災禍，驅逐各種邪鬼，使它們遠離我們的區域。既然已經得到允許，我現在就開始宣說。』 東方天王名為提多羅吒（Dhṛtarāṣṭra），主管各種災禍、橫禍、水火變怪。用神王的名字來鎮壓，可以帶來吉祥。 西方天王名為毗留波叉（Virūpākṣa），主管各種叛逆、仇敵、盜賊。用神王的名字來鎮壓，可以帶來吉祥。 南方天王名為毗留離（Virūḍhaka），主管各種五瘟、疲勞、疫氣、惡毒、鬥爭、口舌。用神王的名字來鎮壓，可以帶來吉祥。 北方天王名為毗沙門（Vaiśravaṇa），主管各種鬼魅魍魎、往來鬼神所造成的災異。用神王的名字來鎮壓，可以帶來吉祥。 佛告訴天帝釋：『你已經能夠為未來眾生，簡略地演說灌頂大神印咒和四大天王的名字次第。現在我釋迦牟尼（Śākyamuni）多陀阿伽度（Tathāgata）阿羅訶（Arhat）三藐三菩提（Samyak-saṃbuddha），順應過去諸佛，各自宣說灌頂無相佛印。章句次第名字是這樣的。』 第一維衛佛（Vipaśyin）所說。文頭婁（mantra）無相章句次第是這樣的： 怛署他（Tadyathā） 安陀尼 牟訶尼 瞻波尼 探婆尼 阿難陀 阿婆陀 阿婆摩 阿毗那攘 第二式佛（Śikhin）所說。文頭婁
【English Translation】 English version To perform meritorious deeds for others, the mantra (文頭婁) will protect and assist them. Evil ghosts from all directions will not dare to approach. One should use brightly colored mud or wax to imprint it on the doors of the dwelling. (The mantra) should be placed in a beautiful box and covered with a parasol. The gods will come to guard it, and demons will retreat. The Buddha told Śakra-devānām-Indra (天帝釋): 'I am now expounding this mudra for all beings, only briefly speaking about it.' Śakra-devānām-Indra, hearing the Buddha's exposition, rejoiced immeasurably at the mantra (文頭婁), prostrated at the Buddha's feet, and knelt before the Buddha, saying: 'I now wish to rely on the Buddha's majestic power to command the Four Heavenly Kings and their divine names to help propagate the mantra dharma. World Honored One, I hope you will allow it.' The Buddha said: 'I allow you to expound it.' Śakra-devānām-Indra immediately stepped forward, prostrated at the Buddha's feet, and took refuge in the Three Jewels three times. After taking refuge, he said to the four assemblies: 'Now the World Honored One Buddha allows me to expound the names of the Four Heavenly Kings to protect the four kinds of disciples, to eliminate disasters in the four directions of their dwellings, to drive away all evil ghosts, and to keep them far away from our territory. Now that I have been granted permission, I will begin to expound it.' The Eastern Heavenly King is named Dhṛtarāṣṭra (提多羅吒), who is in charge of all disasters, calamities, and strange transformations of water and fire. Using the divine king's name to suppress them brings good fortune. The Western Heavenly King is named Virūpākṣa (毗留波叉), who is in charge of all rebels, enemies, and thieves. Using the divine king's name to suppress them brings good fortune. The Southern Heavenly King is named Virūḍhaka (毗留離), who is in charge of all five kinds of pestilence, fatigue, epidemic vapors, malice, strife, and disputes. Using the divine king's name to suppress them brings good fortune. The Northern Heavenly King is named Vaiśravaṇa (毗沙門), who is in charge of all goblins, spirits, and the disasters caused by wandering ghosts and spirits. Using the divine king's name to suppress them brings good fortune. The Buddha told Śakra-devānām-Indra: 'You have already been able to briefly expound the great abhiṣeka mudra and the order of the names of the Four Heavenly Kings for future beings. Now I, Śākyamuni (釋迦牟尼) Tathāgata (多陀阿伽度) Arhat (阿羅訶) Samyak-saṃbuddha (三藐三菩提), following the Buddhas of the past, each expound the abhiṣeka formless Buddha mudra. The order of the phrases and names is as follows.' Spoken by the first Buddha, Vipaśyin (維衛佛). The order of the formless phrases of the mantra (文頭婁) is as follows: Tadyathā (怛署他) Andhani Mohani Campani Tambhani Ananda Avabodha Avabama Abhinaraṃ Spoken by the second Buddha, Śikhin (式佛). The mantra
婁無相章句次第如是。
怛署他 修摩那 婆和呵 摩他尼 頗陀尼 阇婆羅 阿僧伽 摩伽利攘
第三隨葉佛所說。文頭婁無相章句次第如是。
怛署他 阿婆羅牟訶 蓋蛇訶難陀 蔚多羅提婆 阿婆羅時哆 阿婆尸瞿利 彌曇毗訶羅 阿阇訶利陀攘
第四拘樓秦佛所說。文頭婁無相章句次第如是。
怛署他 伊利 彌利 只利 嘻利 毗利 阿利 伽利攘
第五拘那舍牟尼佛所說。文頭婁無相章句次第如是。
怛署他 伊羅 彌羅 坻羅 毗羅 摩羅 伽羅 尼羅攘
第六迦葉佛所說。文頭婁無相章句次第如是。
怛署他 婆留 休留 沙留 拘留 周留 阇留 摩留攘
第七我釋迦牟尼佛亦復順本如來所說。文頭婁無相章句次第如是。
怛署他 頭毗 羅夜 摩訶 彌提 優呵 婆梵 婆他攘
佛告天帝釋。我今為汝及十方眾生。說是灌頂無相章句。諸佛如來不妄宣說此四十九章句。我今開此寶函之中出此章句。為未來世五濁眾生。貪著愛慾不樂正法。多起邪見不行十善。令諸魔鬼之所得便。若四輩弟子危厄之日。若欲說此無相章句。當以一氣存呼章句。憶念莫忘至四十九喚一章句。如是次第四十九章句皆亦如是。此大章印無相功
【現代漢語翻譯】 現代漢語譯本 婁無相章句次第如是。
怛署他，修摩那（Sumana），婆和呵（Bhavaha），摩他尼（Mathani），頗陀尼（Phadani），阇婆羅（Javala），阿僧伽（Asanga），摩伽利攘（Magalirang）。
第三，隨葉佛（Third Kasyapa Buddha）所說。文頭婁無相章句次第如是。
怛署他，阿婆羅牟訶（Avaramoha），蓋蛇訶難陀（Gavesahananda），蔚多羅提婆（Uttaratideva），阿婆羅時哆（Avarasita），阿婆尸瞿利（Avasighuli），彌曇毗訶羅（Mitamvihala），阿阇訶利陀攘（Ajaharidharang）。
第四，拘樓秦佛（Krakucchanda Buddha）所說。文頭婁無相章句次第如是。
怛署他，伊利（Ili），彌利（Mili），只利（Kili），嘻利（Hili），毗利（Bili），阿利（Ali），伽利攘（Galirang）。
第五，拘那舍牟尼佛（Kanakamuni Buddha）所說。文頭婁無相章句次第如是。
怛署他，伊羅（Ila），彌羅（Mila），坻羅（Tila），毗羅（Bila），摩羅（Mala），伽羅（Gala），尼羅攘（Nilalang）。
第六，迦葉佛（Kasyapa Buddha）所說。文頭婁無相章句次第如是。
怛署他，婆留（Bhalu），休留（Khilu），沙留（Shalu），拘留（Kulu），周留（Julu），阇留（Jalu），摩留攘（Malurang）。
第七，我釋迦牟尼佛（Sakyamuni Buddha）亦復順本如來所說。文頭婁無相章句次第如是。
怛署他，頭毗（Dhubhi），羅夜（Laya），摩訶（Maha），彌提（Miti），優呵（Uha），婆梵（Bhavam），婆他攘（Bhatharang）。
佛告天帝釋（Sakra Devendra）：『我今為汝及十方眾生，說是灌頂無相章句。諸佛如來不妄宣說此四十九章句。我今開此寶函之中出此章句，為未來世五濁眾生，貪著愛慾不樂正法，多起邪見不行十善，令諸魔鬼之所得便。若四輩弟子危厄之日，若欲說此無相章句，當以一氣存呼章句，憶念莫忘至四十九喚一章句。如是次第四十九章句皆亦如是。此大章印無相功。』
【English Translation】 English version The Lou Wu Xiang (Lou Wu Xiang) Dharani verses are in this order.
Tadyatha, Sumana, Bhavaha, Mathani, Phadani, Javala, Asanga, Magalirang.
Third, spoken by the Third Kasyapa Buddha. The Lou Wu Xiang Dharani verses are in this order.
Tadyatha, Avaramoha, Gavesahananda, Uttaratideva, Avarasita, Avasighuli, Mitamvihala, Ajaharidharang.
Fourth, spoken by Krakucchanda Buddha. The Lou Wu Xiang Dharani verses are in this order.
Tadyatha, Ili, Mili, Kili, Hili, Bili, Ali, Galirang.
Fifth, spoken by Kanakamuni Buddha. The Lou Wu Xiang Dharani verses are in this order.
Tadyatha, Ila, Mila, Tila, Bila, Mala, Gala, Nilalang.
Sixth, spoken by Kasyapa Buddha. The Lou Wu Xiang Dharani verses are in this order.
Tadyatha, Bhalu, Khilu, Shalu, Kulu, Julu, Jalu, Malurang.
Seventh, I, Sakyamuni Buddha, also follow what the original Tathagata (Thus Come One) said. The Lou Wu Xiang Dharani verses are in this order.
Tadyatha, Dhubhi, Laya, Maha, Miti, Uha, Bhavam, Bhatharang.
The Buddha told Sakra Devendra (Lord of the Gods): 'I am now, for you and all sentient beings in the ten directions, speaking these Anointing Dharani verses without form. All Buddhas and Tathagatas do not falsely proclaim these forty-nine verses. I am now opening this precious casket and bringing forth these verses for the sake of sentient beings in the future evil age of the five turbidities, who are attached to love and desire and do not delight in the Proper Dharma, who often give rise to wrong views and do not practice the ten good deeds, allowing demons and ghosts to take advantage of them. If disciples of the four assemblies are in danger, if they wish to speak these formless verses, they should use one breath to recite the verses, remembering them without forgetting, until forty-nine recitations of one verse. Thus, all forty-nine verses are recited in order. This great seal has immeasurable merit.'
德。能消眾魔令獲吉祥。
佛語天帝釋。我結是伏魔印咒經。時有女人神。居止雪山之東。名曰阿利陀。有七百鬼神以為官屬。作如是言。瞿曇沙門未說是章句封印咒經時。我等所在遊行心無怖懅。今聞此印經舉聲稱怨。嗚呼痛哉何故爾乎。我本昔時取眾生精氣。以為飲食害於人民。而今不能嬈於人也。沙門福德威神如是。我等相將俱到其所作如是言。我久聞瞿曇名聲高遠。今者又聞章句封印大神咒經。我伏我信敬禮佛足長跪叉手。我今歸命于天中天。愿為弟子乞受戒法。佛言善哉善哉。汝先世有福值遇見我。時佛便授阿利陀三歸五戒之法為清信女。阿利陀已受戒。作禮白佛言。我等官屬七百鬼神護四輩弟子。在所國土城邑聚落。奉法之處我當佐助。令無伺求得其便也。阿利陀復白佛言。我等鬼神官屬七百。常以精氣血肉為食。今日歸命于佛世尊。既授戒法不殺物命。唯愿天尊敕諸弟子。法食之時惠施少少飯食之餘。阿利陀說此語已。世尊許可。便於佛前得須陀洹道。佛告阿難吾去世后。若有男子女人等輩。行此灌頂十二部封印大神咒經時。香汁塗地圓如車輪。散好香華應然七燈。燒婆香膠香安息香等。以青銅鏡照曜五方。使魔不得隱蔽其身。復以七箭為神王信。又言阿難阿利陀鬼神之中。別有七神最大雄杰。
【現代漢語翻譯】 現代漢語譯本 德。能消除所有魔障，使人獲得吉祥。
佛陀告訴天帝釋（Śakra Devānām Indra，眾神之王）。我所說的這個是降伏魔障的印咒經。當時有一位女神，居住在雪山的東邊，名叫阿利陀（Ālita）。她有七百個鬼神作為她的部屬。她說：『喬達摩（Gautama，釋迦牟尼佛的姓）沙門（Śrāmaṇa，出家修道者）未宣說這個章句封印咒經時，我們無論在哪裡都內心沒有恐懼。現在聽到這個印經，都舉聲哀怨。嗚呼，痛哉！這是什麼緣故呢？我本來過去常常攝取眾生的精氣，作為飲食，危害人民。而今不能再擾害人了。這位沙門的福德威神竟然如此強大。』我們相互帶領著一起到佛陀那裡，這樣說道：『我很久就聽聞喬達摩的名聲高遠。現在又聽聞章句封印大神咒經。我降伏，我信服，敬禮佛足，長跪合掌。我現在歸命于天中之天（佛陀）。愿做您的弟子，乞求接受戒法。』佛陀說：『善哉！善哉！你前世有福，才能值遇見到我。』當時佛陀便授予阿利陀三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）之法，使她成為清信女（Upāsikā，在家女信徒）。阿利陀受戒后，作禮稟告佛陀說：『我們這些七百鬼神部屬，會守護四輩弟子（比丘、比丘尼、優婆塞、優婆夷），在他們所在的國土、城邑、聚落，凡是奉行佛法的地方，我們都會佐助他們，使魔不能伺機尋求到機會。』阿利陀又稟告佛陀說：『我們這些七百鬼神部屬，常常以精氣血肉為食物。今日歸命于佛世尊，既然已經受了戒法，不再殺害生命。唯愿天尊敕令您的弟子們，在法食的時候，惠施少許飯食的剩餘。』阿利陀說完這些話后，世尊允許了。她當即在佛前證得了須陀洹道（Srotaāpanna，入流果）。
佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）：『我去世后，如果有男子女人等輩，修行這個灌頂十二部封印大神咒經時，用香汁塗地，使之圓如車輪。散佈美好的香花，應該點燃七盞燈。焚燒婆香、膠香、安息香等。用青銅鏡照耀五方，使魔不能隱藏他們的身形。再用七支箭作為神王的信物。』佛陀又說：『阿難，在阿利陀的鬼神之中，另有七位神最大，最雄杰。
【English Translation】 English version Virtue. It can eliminate all demons and bring good fortune.
The Buddha said to Śakra Devānām Indra (Lord of the Gods): 'What I am teaching is the incantation scripture for subduing demons.' At that time, there was a female deity residing east of the Snow Mountains, named Ālita. She had seven hundred spirits as her subordinates. She said: 'When the Śrāmaṇa (ascetic) Gautama (Buddha's family name) had not yet spoken this chapter and verse sealing incantation scripture, we were not afraid wherever we were. Now, upon hearing this sealed scripture, we raise our voices in lamentation. Alas, woe is us! Why is this so? Originally, in the past, I used to take the essence of living beings as food, harming the people. But now I can no longer disturb people. The merit and power of this Śrāmaṇa are so great.' We led each other to the Buddha and said: 'I have long heard of Gautama's high and far-reaching reputation. Now I have also heard of the chapter and verse sealing great divine incantation scripture. I submit, I believe, I respectfully bow at the Buddha's feet, kneeling with palms joined. I now take refuge in the Lord of the Lords (Buddha). I wish to become your disciple and beg to receive the precepts.' The Buddha said: 'Excellent! Excellent! You have merit from past lives to have encountered me.' At that time, the Buddha then bestowed upon Ālita the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), making her a Upāsikā (female lay devotee). After Ālita received the precepts, she bowed and reported to the Buddha: 'We, these seven hundred spirit subordinates, will protect the fourfold disciples (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) in their countries, cities, and villages. Wherever the Dharma is practiced, we will assist them, so that demons cannot find an opportunity.' Ālita further reported to the Buddha: 'We, these seven hundred spirit subordinates, often take essence, qi, blood, and flesh as food. Today, we take refuge in the World Honored One, the Buddha. Since we have already received the precepts, we will no longer kill living beings. We only wish that the Lord would order your disciples to bestow a small amount of leftover food during Dharma meals.' After Ālita said these words, the World Honored One permitted it. She immediately attained the Srotaāpanna (stream-enterer) path before the Buddha.
The Buddha told Ānanda (one of the ten great disciples of the Buddha): 'After my passing, if there are men and women who practice this anointing twelve-part sealing great divine incantation scripture, they should smear the ground with fragrant juice, making it round like a wheel. Scatter beautiful fragrant flowers and light seven lamps. Burn frankincense, benzoin, and styrax. Use a bronze mirror to illuminate the five directions, so that demons cannot hide their forms. Also, use seven arrows as tokens of the divine king.' The Buddha further said: 'Ānanda, among Ālita's spirits, there are seven particularly great and heroic spirits.
諸魔斗時獨伏羅剎。見阿利陀以降信解。亦于佛前合掌叉手復作誓願。于佛滅后在所國土。行此封印大神咒處我當作護。佛言阿難若有男子女人等輩行此神典。當造其形像。以蘇油䴵果而施與之。若人久為邪鬼所病。當行此印咒。又持五穀灑散諸方。行咒欲半。取少飲食著一器中。使一人捐置三道口。復使一人于戶邊伺來還者。以神咒水而灌前人。師當一心並誦灌頂無相章句。一氣呼誦一章句也。四十九章皆亦如是。咒欲竟時三說沙羅佉。欲咒之時勿令邊有異人作聲。語笑之事皆不得也。若有惡魔喜嬈人者。遠百由旬不害人也。阿難問言此七神王其名云何。佛言一者名因臺羅。二者名和林羅。三者名波耶越羅。四者名宋林羅。五者名檀特羅。六者名照頭摩羅。七者名金毗羅。佛言阿難此七神王。於我滅后當護諸弟子。不令諸小魔得其便也。若施食時當作七聚。凈草銅器悉令潔凈勿生慢心。若非意起。神王離體不護人也。阿難叉手白佛言。世尊如來有所言說皆順正法。今者說灌頂章句神咒封印。危厄之人慾修行者。而復賜與阿利陀鬼神飲食。不當似外道邪見法也。佛答阿難言若不解我意也。吾所以施飲食者。欲使阿利陀佐助四輩作威神耳。
佛告阿難譬如王有他方怨敵。欲來侵境王。賜臣下諸將士輩。種種甘饌蘇
【現代漢語翻譯】 現代漢語譯本：諸魔爭鬥時，只有羅剎（Rakshasa，惡鬼）獨自潛伏。見到阿利陀（Arittha，人名）降伏併產生信解。也在佛前合掌叉手，再次發誓愿：在佛陀涅槃之後，在任何國土，凡是施行此封印大神咒的地方，我都會作為守護者。佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『如果有男子女人等修行此神典，應當造其形像，用酥油、麵食、水果來供養他。如果有人長期被邪鬼所困擾，應當施行此印咒。』又拿五穀灑向四方。行咒到一半時，取少量飲食放在一個器皿中，讓一個人丟棄在三岔路口。再讓一個人在門邊守候回來的人，用神咒水灌灑先前那個人。法師應當一心一意地誦讀灌頂無相章句，一口氣誦讀一句。四十九章都像這樣。咒語快結束時，三次說『沙羅佉（Saraka，咒語中的詞）』。要念咒的時候，不要讓旁邊有其他人發出聲音，說話、嬉笑的事情都不能有。如果有惡魔喜歡騷擾人，會遠離百由旬（Yojana，古印度長度單位）而不去害人。阿難問佛說：『這七神王的名字是什麼？』佛說：『一者名叫因臺羅（Indra，帝釋天）。二者名叫和林羅（Varuna，水神）。三者名叫波耶越羅（Vayu，風神）。四者名叫宋林羅（Soma，月神）。五者名叫檀特羅（Danda，懲罰之神）。六者名叫照頭摩羅（Candrama，月神）。七者名叫金毗羅（Kumbhira，藥叉大將）。』佛陀告訴阿難說：『這七神王，在我涅槃之後，應當守護各位弟子，不讓小魔鬼們得逞。』如果施食的時候，應當分成七堆。乾淨的草和銅器都要保持潔凈，不要產生怠慢之心。如果心懷惡意，神王就會離開身體，不再守護人。阿難合掌問佛說：『世尊，如來所說的一切都符合正法。現在所說的灌頂章句神咒封印，是爲了危難之人想要修行，卻又賜予阿利陀鬼神飲食，這不就像外道的邪見法嗎？』佛陀回答阿難說：『你是不瞭解我的意思啊。我之所以施捨飲食，是想要讓阿利陀幫助四輩弟子，發揮威神之力啊。』 佛陀告訴阿難說：『譬如國王有來自其他地方的怨敵，想要侵犯國土，國王賞賜臣下將士們各種美味佳餚和酥油……』
【English Translation】 English version: When all the demons were fighting, only Rakshasa (evil spirit) was lurking alone. Seeing Arittha (name of a person) subdued and generating faith and understanding. He also folded his palms and crossed his hands before the Buddha, and made a vow again: After the Buddha's Nirvana, in any country, wherever this sealing great divine mantra is practiced, I will act as a protector. The Buddha told Ananda (one of the ten great disciples of the Buddha): 'If there are men and women who practice this divine scripture, they should make an image of him and offer him ghee, pastries, and fruits. If someone has been plagued by evil spirits for a long time, they should perform this mudra and mantra.' Also, scatter five grains in all directions. When the mantra is halfway through, take a small amount of food and drink and put it in a vessel, and have one person discard it at the three-way intersection. Then have another person wait at the door for the person who returns, and sprinkle the divine mantra water on the previous person. The master should wholeheartedly recite the verses of the Abhisheka Nirakara, reciting one verse in one breath. All forty-nine verses are like this. When the mantra is about to end, say 'Saraka (a word in the mantra)' three times. When chanting the mantra, do not let anyone else make a sound nearby, and speaking and laughing are not allowed. If there is an evil demon who likes to harass people, he will stay away from a hundred Yojana (ancient Indian unit of length) and not harm people.' Ananda asked the Buddha: 'What are the names of these seven divine kings?' The Buddha said: 'The first is called Indra (Lord of Devas). The second is called Varuna (God of Water). The third is called Vayu (God of Wind). The fourth is called Soma (God of the Moon). The fifth is called Danda (God of Punishment). The sixth is called Candrama (God of the Moon). The seventh is called Kumbhira (Yaksha General).' The Buddha told Ananda: 'These seven divine kings, after my Nirvana, should protect all the disciples, so that the little demons cannot take advantage of them.' When offering food, it should be divided into seven piles. Clean grass and copper utensils should be kept clean, and do not have a negligent mind. If malicious thoughts arise, the divine kings will leave the body and no longer protect people.' Ananda folded his hands and asked the Buddha: 'World Honored One, everything the Tathagata says is in accordance with the Dharma. Now, the Abhisheka verses, divine mantra, and sealing are for those in danger who want to practice, but giving food and drink to the Arittha ghost is not like the heretical views of external paths?' The Buddha replied to Ananda: 'You do not understand my intention. The reason I give food is to make Arittha assist the fourfold assembly and exert divine power.' The Buddha told Ananda: 'For example, if a king has enemies from other places who want to invade the country, the king bestows upon his ministers and generals all kinds of delicious food and ghee...'
油石蜜美味之屬。而復賜與種種衣被珍寶雜物。然後討伐諸逆賊輩。無不降伏退散歸本。不相擾亂各還正治。佛語阿難我今施與阿利陀飲食之具。亦如王者賜諸將士無有異也。令阿利陀降伏外魔。及諸鬼邪無不散滅。馳走去者還其處所隱匿不現。阿難是灌頂章句大封印咒經。利益一切無量眾生。是故稱歎。名大章句賢聖之句。無上尊句出邪論句。八聖道句無邪曲句。脫厄難句遠魔道句。解生死句除八難句。解除身中四百四病。無不吉祥。以是因緣名曰章句。佛說經已。阿難即長跪叉手白佛言。世尊演說此經。當何名之。佛語阿難此經名為天帝釋所問灌頂伏魔大神咒經。說此言已。諸天龍王善鬼神等。及阿利陀七百眷屬四部弟子。聞經歡喜作禮奉受。
灌頂經卷第七 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂摩尼羅亶大神咒經卷第八
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在舍衛國祇樹給孤獨園。與千二百五十比丘俱。佛愍念世間天下人民。為諸邪魅鬼神所惱。佛便結是摩尼羅亶大神咒經。於是世尊便舉過去七佛名字以為經證。第一維衛佛。第二式佛。第三隨葉佛。第四拘樓秦佛。第五拘那含牟尼佛。第六迦葉佛。今我第七釋迦文佛。
佛告阿難我今
【現代漢語翻譯】 現代漢語譯本： 油石蜜等美味食物。並且賞賜種種衣物、珍寶和雜物。然後討伐那些叛逆之徒。沒有不降伏、退散，迴歸本位的。不再互相擾亂，各自回到正軌。佛告訴阿難：『我今天給予阿利陀飲食，就像國王賞賜將士一樣，沒有什麼不同。』令阿利陀降伏外道邪魔，以及各種鬼怪邪祟，沒有不消散滅亡的。逃走的回到他們原來的地方隱藏起來，不再出現。阿難，這部《灌頂章句大封印咒經》，利益一切無量眾生。因此被稱讚為大章句、賢聖之句、無上尊句、出邪論句、八聖道句、無邪曲句、脫厄難句、遠魔道句、解生死句、除八難句。解除身中四百零四種疾病，無不吉祥。因為這個緣故，稱為章句。佛說完這部經。阿難立即長跪合掌對佛說：『世尊演說這部經，應當叫什麼名字呢？』佛告訴阿難：『這部經名為《天帝釋（Indra）所問灌頂伏魔大神咒經》。』說完這些話，諸天、龍王、善鬼神等，以及阿利陀（Arhata）的七百眷屬和四部弟子，聽了這部經都歡喜，行禮奉受。 《灌頂經》卷第七 大正藏第21冊 No. 1331 《佛說灌頂經》 《佛說灌頂摩尼羅亶大神咒經》卷第八 東晉天竺三藏帛尸梨蜜多羅譯 我聽聞是這樣的。一時，佛在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。與一千二百五十位比丘在一起。佛憐憫世間天下人民，被各種邪魅鬼神所困擾。佛便結誦這部《摩尼羅亶大神咒經》。於是世尊便舉出過去七佛的名字作為經的證明。第一位是維衛佛（Vipaśyin）。第二位是式佛（Śikhin）。第三位是隨葉佛（Viśvabhū）。第四位是拘樓秦佛（Krakucchanda）。第五位是拘那含牟尼佛（Kanakamuni）。第六位是迦葉佛（Kāśyapa）。現在我是第七位釋迦文佛（Śākyamuni）。 佛告訴阿難，我現在...
【English Translation】 English version: Foods such as oil, stone honey, and other delicacies. And also bestowed various clothes, treasures, and miscellaneous items. Then, they attacked those rebellious individuals. None failed to surrender, retreat, and return to their original positions. They no longer disturbed each other, and each returned to their proper governance. The Buddha said to Ānanda (Ananda): 'My giving food to Arhata (Arhata) today is like a king bestowing gifts upon his generals, there is no difference.' It caused Arhata to subdue external demons, as well as various ghosts and evil spirits, none of which failed to dissipate and perish. Those who fled returned to their original places and hid, no longer appearing. Ānanda, this 'Crowning Chapter Great Seal Mantra Sutra' benefits all immeasurable beings. Therefore, it is praised as the Great Chapter, the Verse of the Wise and Holy, the Verse of the Supreme Honored One, the Verse that Refutes Heretical Arguments, the Verse of the Eightfold Noble Path, the Verse without Evil or Deceit, the Verse that Escapes Calamities, the Verse that Distances from the Path of Demons, the Verse that Liberates from Birth and Death, the Verse that Removes the Eight Difficulties. It resolves the four hundred and four diseases in the body, and all are auspicious. For this reason, it is called the Chapter Verse.' After the Buddha finished speaking this sutra, Ānanda immediately knelt down, joined his palms, and said to the Buddha: 'World Honored One, what should this sutra, which you have expounded, be called?' The Buddha told Ānanda: 'This sutra is called the 'Great Divine Mantra Sutra of Subduing Demons through Crowning, as Asked by Indra (Indra).' After saying these words, the devas, nāgas, benevolent ghosts and spirits, as well as Arhata's seven hundred dependents and the fourfold assembly of disciples, all rejoiced upon hearing this sutra, and respectfully received it. Crowning Sutra, Volume 7 Taisho Tripitaka Volume 21, No. 1331, Sutra of Crowning Spoken by the Buddha Sutra of the Great Divine Mantra of Mani-radana Spoken by the Buddha, Volume 8 Translated by Tripiṭaka Master Po-shih-li-mi-to-lo of Eastern Jin from India Thus have I heard. At one time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). He was with twelve hundred and fifty bhikṣus. The Buddha had compassion for the people of the world, who were troubled by various evil spirits and demons. The Buddha then recited this 'Great Divine Mantra Sutra of Mani-radana'. Thereupon, the World Honored One cited the names of the Seven Buddhas of the past as proof of the sutra. The first was Vipaśyin (Vipaśyin) Buddha. The second was Śikhin (Śikhin) Buddha. The third was Viśvabhū (Viśvabhū) Buddha. The fourth was Krakucchanda (Krakucchanda) Buddha. The fifth was Kanakamuni (Kanakamuni) Buddha. The sixth was Kāśyapa (Kāśyapa) Buddha. Now I am the seventh, Śākyamuni (Śākyamuni) Buddha. The Buddha said to Ānanda, 'Now I...'
又舉是八大菩薩。颰陀和菩薩。羅鄰竭菩薩。憍曰兜菩薩。那羅達菩薩。須深彌菩薩摩訶薩。和和菩薩。因互達菩薩和輪調菩薩。是為八菩薩。及五百開士。佛告賢者阿難。此諸菩薩有大誓願。於我滅后五濁世中。救諸厄人。若為邪神惡鬼所持。皆當一心呼其名字。即不違本願為人作護。令諸小魔自然消滅。
佛又告賢者阿難。我十大弟子各有威德。智慧齊等悉皆第一。我今結之各現其威神護諸四輩。佛言阿難。舍利弗大目揵連。大迦葉須菩提。富樓那阿那律。迦旃延優波離。羅睺羅阿難。若四輩弟子為邪惡所中者。皆當呼其名號為人除憂。去諸厄難萬事吉祥。佛告阿難有諸天子常樂佛法。于閑靜時來到我所。我為說法各得道跡。亦作誓願於我滅后護諸四輩。不令邪惡得其便也。四天大王。提頭賴吒天。毗樓勒天。惟睒門天。毗沙門天。忉利天鹽摩羅天。兜率陀天不憍樂天。化應聲天化自在天。梵眾妙天梵輔祿天摩訶梵天。水行梵天水微梵天。水無量梵天水應梵天。約凈天遍凈天。凈明天守妙天。微妙天廣妙天。極妙天福愛天。愛勝天近際天。普觀天快見天。無結愛天色究竟天。凈光天普等天。是為三十三天。各現威神為四輩弟子。作大擁護辟除兇惡。
佛告阿難我今說是三十五龍王名字。其所居處各在
【現代漢語翻譯】 現代漢語譯本 佛陀又列舉了八大菩薩的名號：颰陀和菩薩（Bhadraka, 賢護菩薩），羅鄰竭菩薩（Rauliniketa），憍曰兜菩薩（Kukuta），那羅達菩薩（Narada），須深彌菩薩摩訶薩（Susima），和和菩薩（Haha），因互達菩薩（Huhu），和輪調菩薩（Rulindra）。這便是八位菩薩，以及五百位開悟之士。佛陀告訴賢者阿難，這些菩薩都有宏大的誓願，在我滅度后的五濁惡世中，救助各種困厄之人。如果有人被邪神惡鬼所控制，都應當一心稱念他們的名字，他們便會不違背往昔的誓願，為人作守護，使各種小魔自然消滅。 佛陀又告訴賢者阿難，我的十大弟子各有威德，智慧相等，都是第一。我現在將他們結集起來，各自顯現他們的威神，護佑四眾弟子。佛說，阿難，舍利弗（Sariputra, 智慧第一），大目犍連（Maha Maudgalyayana, 神通第一），大迦葉（Mahakasyapa, 頭陀第一），須菩提（Subhuti, 解空第一），富樓那（Purna, 說法第一），阿那律（Aniruddha, 天眼第一），迦旃延（Katyayana, 論議第一），優波離（Upali, 持戒第一），羅睺羅（Rahula, 密行第一），阿難（Ananda, 多聞第一）。如果四眾弟子被邪惡所侵擾，都應當稱念他們的名號，為人解除憂愁，去除各種厄難，萬事吉祥。佛陀告訴阿難，有諸位天子常常喜好佛法，在閑靜的時候來到我這裡。我為他們說法，他們各自證得道果，也發誓愿在我滅度后護佑四眾弟子，不讓邪惡有機可乘。四天大王：提頭賴吒天（Dhritarashtra, 持國天），毗樓勒天（Virudhaka, 增長天），惟睒門天（Vaisravana, 多聞天），毗沙門天（Vaisravana, 多聞天）。忉利天（Trayastrimsa），鹽摩羅天（Yamaraja），兜率陀天（Tusita），不憍樂天（Nirarati），化應聲天（Sutanirmita），化自在天（Vasavartin）。梵眾妙天（Brahmakayika），梵輔祿天（Brahmapurohita），摩訶梵天（Mahabrahma），水行梵天（Parittava），水微梵天（Apramanabha），水無量梵天（Abhasvara），水應梵天（Subhakrtsna）。約凈天（Parittasubha），遍凈天（Apramanasubha），凈明天（Subhakrtsna），守妙天（Anabhraka），微妙天（Punyabhirata），廣妙天（Brhatphala），極妙天（Asanjnasattva），福愛天（Avrha），愛勝天（Atapa），近際天（Sudrsa），普觀天（Sudarsana），快見天（Akanistha），無結愛天（Akanistha），色究竟天（Akanistha）。凈光天（Subhakrtsna），普等天（Vehapphala）。這便是三十三天，各自顯現威神，為四眾弟子作大擁護，辟除兇惡。 佛陀告訴阿難，我現在宣說這三十五龍王的名字，他們所居住的地方各自在...
【English Translation】 English version Furthermore, the Buddha enumerated these eight great Bodhisattvas: Bhadraka Bodhisattva (Bhadraka, the Wise Protector Bodhisattva), Rauliniketa Bodhisattva, Kukuta Bodhisattva, Narada Bodhisattva, Susima Bodhisattva Mahasattva, Haha Bodhisattva, Huhu Bodhisattva, and Rulindra Bodhisattva. These are the eight Bodhisattvas, along with five hundred enlightened beings. The Buddha told the wise Ananda, 'These Bodhisattvas have great vows. In the evil world of the five turbidities after my extinction, they will rescue all those in distress. If anyone is possessed by evil spirits or demons, they should single-mindedly call upon their names. They will not violate their original vows and will act as protectors, causing all minor demons to naturally disappear.' The Buddha further told the wise Ananda, 'Each of my ten great disciples possesses great power and virtue. Their wisdom is equal, and they are all foremost. Now I gather them together, and each will manifest their divine power to protect the fourfold assembly.' The Buddha said, 'Ananda, Sariputra (Sariputra, foremost in wisdom), Maha Maudgalyayana (Maha Maudgalyayana, foremost in supernatural powers), Mahakasyapa (Mahakasyapa, foremost in ascetic practices), Subhuti (Subhuti, foremost in understanding emptiness), Purna (Purna, foremost in expounding the Dharma), Aniruddha (Aniruddha, foremost in divine eye), Katyayana (Katyayana, foremost in debate), Upali (Upali, foremost in upholding the precepts), Rahula (Rahula, foremost in secret practices), and Ananda (Ananda, foremost in hearing much). If the fourfold assembly is afflicted by evil, they should call upon their names to dispel sorrow, remove all calamities, and bring about auspiciousness in all matters.' The Buddha told Ananda, 'There are various devas who constantly delight in the Buddha's teachings and come to me in quiet times. I preach the Dharma for them, and they each attain the path. They also make vows to protect the fourfold assembly after my extinction, not allowing evil to take advantage. The Four Great Kings: Dhritarashtra (Dhritarashtra, the Holder of the Kingdom), Virudhaka (Virudhaka, the Increaser), Vaisravana (Vaisravana, the All-Hearing), Vaisravana (Vaisravana, the All-Hearing). Trayastrimsa Heaven (Trayastrimsa), Yamaraja Heaven (Yamaraja), Tusita Heaven (Tusita), Nirarati Heaven (Nirarati), Sutanirmita Heaven (Sutanirmita), Vasavartin Heaven (Vasavartin). Brahmakayika Heaven (Brahmakayika), Brahmapurohita Heaven (Brahmapurohita), Mahabrahma Heaven (Mahabrahma), Parittava Heaven (Parittava), Apramanabha Heaven (Apramanabha), Abhasvara Heaven (Abhasvara), Subhakrtsna Heaven (Subhakrtsna). Parittasubha Heaven (Parittasubha), Apramanasubha Heaven (Apramanasubha), Subhakrtsna Heaven (Subhakrtsna), Anabhraka Heaven (Anabhraka), Punyabhirata Heaven (Punyabhirata), Brhatphala Heaven (Brhatphala), Asanjnasattva Heaven (Asanjnasattva), Avrha Heaven (Avrha), Atapa Heaven (Atapa), Sudrsa Heaven (Sudrsa), Sudarsana Heaven (Sudarsana), Akanistha Heaven (Akanistha), Akanistha Heaven (Akanistha), Akanistha Heaven (Akanistha). Subhakrtsna Heaven (Subhakrtsna), Vehapphala Heaven (Vehapphala). These are the thirty-three heavens, each manifesting their divine power to provide great protection for the fourfold assembly, warding off misfortune.' The Buddha told Ananda, 'Now I will speak the names of these thirty-five Dragon Kings, and the places where they dwell are each in...'
異國。齊心等意以其所玩龍宮珍寶摩尼雜珠。以奉獻我。我為諸龍說其因緣業報之事。各於我所得法眼凈建大誓願。于未來世佛法滅時。在所國土城邑聚落。護諸四輩令離危厄。不為邪橫之所侵害。使萬事吉祥。
波覽摩龍王 阿梨伽龍王 因陀羅龍王 娑伽婁龍王 思普陀龍王 修陀利龍王 婆修只龍王 波利沙龍王 得叉迦龍王 伽婁盧龍王 阿梨伽龍王 沙梁瞿龍王 阿婆盧龍王 波利伽龍王 修婆睺龍王 那栗陀龍王 須彌弗龍王 苾阇陀龍王 質多斯龍王 那某旨龍王 質多勒龍王 思利那龍王 只利彌龍王 難婁陀龍王 阿那俱龍王 慢陀俱龍王 冰伽婁龍王 伽多俱龍王 達婆婁龍王 阿勒叉龍王 思羅婆龍王 茫伽婁龍王 毗大都龍王 跋陀羅龍王 摩根陀龍王
佛告阿難是諸龍王不可稱數。我今為汝及諸四輩。略說三十五龍王名字上首者也。若有厄難恐怖之日。令諸弟子演其名字。至心呼者立在左右。辟除邪惡萬事吉祥。
佛語阿難我昔游化諸國土中。有諸神王強梁難化不受教者。我悉降伏令其受道。既受道已皆作誓願。我滅之後后五濁世時。護佛弟子不令諸邪雜魅小鬼求人長短。若有厄難恐怖之日。皆
【現代漢語翻譯】 現代漢語譯本： 在異國，他們齊心協力，用他們所珍愛的龍宮珍寶摩尼雜珠來供奉我。我為眾龍講述了他們過去因緣和業報的事情，他們各自在我這裡獲得了清凈的法眼，併發下了宏大的誓願：在未來佛法衰滅的時候，在他們所在的國土、城邑、聚落，保護所有的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）遠離危難，不被邪惡勢力所侵害，使一切事情都吉祥如意。
波覽摩龍王（Brahma Dragon King） 阿梨伽龍王（Arigga Dragon King） 因陀羅龍王（Indra Dragon King） 娑伽婁龍王（Sāgara Dragon King） 思普陀龍王（Sphota Dragon King） 修陀利龍王（Sudhali Dragon King） 婆修只龍王（Vasuki Dragon King） 波利沙龍王（Parisa Dragon King） 得叉迦龍王（Takshaka Dragon King） 伽婁盧龍王（Garuda Dragon King） 阿梨伽龍王（Arigga Dragon King） 沙梁瞿龍王（Sarangkura Dragon King） 阿婆盧龍王（Abalu Dragon King） 波利伽龍王（Pariga Dragon King） 修婆睺龍王（Subahu Dragon King） 那栗陀龍王（Narita Dragon King） 須彌弗龍王（Sumeru Dragon King） 苾阇陀龍王（Bijata Dragon King） 質多斯龍王（Chitas Dragon King） 那某旨龍王（Namuji Dragon King） 質多勒龍王（Chitala Dragon King） 思利那龍王（Sirina Dragon King） 只利彌龍王（Chilimi Dragon King） 難婁陀龍王（Naruta Dragon King） 阿那俱龍王（Anaku Dragon King） 慢陀俱龍王（Mantaku Dragon King） 冰伽婁龍王（Bingala Dragon King） 伽多俱龍王（Gataku Dragon King） 達婆婁龍王（Tarbalu Dragon King） 阿勒叉龍王（Aleksha Dragon King） 思羅婆龍王（Siloba Dragon King） 茫伽婁龍王（Mangala Dragon King） 毗大都龍王（Vidatu Dragon King） 跋陀羅龍王（Bhadra Dragon King） 摩根陀龍王（Makanta Dragon King）
佛告訴阿難：『這些龍王數量眾多，無法一一稱說。我現在為你和所有的四眾弟子，簡略地說出這三十五位龍王的名字，他們是龍王中的首領。如果在遇到厄難恐怖的時候，讓弟子們唸誦他們的名字，至誠懇切地呼喚，他們就會立刻出現在左右，驅除邪惡，使一切事情都吉祥如意。』
佛對阿難說：『我過去遊歷教化各個國土的時候，有一些神王非常強橫，難以教化，不接受我的教導。我全部降伏了他們，讓他們接受正道。他們接受正道之後，都發下了誓願：在我涅槃之後，在末法時代的五濁惡世，保護佛的弟子，不讓各種邪惡的鬼魅小鬼來尋人的麻煩。如果遇到厄難恐怖的時候，他們都會… 』
【English Translation】 English version: From a foreign land, with one heart and mind, they offered me the Mani mixed jewels, precious treasures from the Dragon Palace, which they cherished. I spoke to the dragons about the causes, conditions, and karmic retributions of their past. Each of them, having attained the pure Dharma Eye from me, made great vows: In the future, when the Buddha-dharma is declining, in their respective countries, cities, and villages, they will protect the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) from danger and calamity, preventing them from being harmed by evil influences, and ensuring that all things are auspicious.
Brahma Dragon King, Arigga Dragon King, Indra Dragon King, Sāgara Dragon King, Sphota Dragon King, Sudhali Dragon King, Vasuki Dragon King, Parisa Dragon King, Takshaka Dragon King, Garuda Dragon King, Arigga Dragon King, Sarangkura Dragon King, Abalu Dragon King, Pariga Dragon King, Subahu Dragon King, Narita Dragon King, Sumeru Dragon King, Bijata Dragon King, Chitas Dragon King, Namuji Dragon King, Chitala Dragon King, Sirina Dragon King, Chilimi Dragon King, Naruta Dragon King, Anaku Dragon King, Mantaku Dragon King, Bingala Dragon King, Gataku Dragon King, Tarbalu Dragon King, Aleksha Dragon King, Siloba Dragon King, Mangala Dragon King, Vidatu Dragon King, Bhadra Dragon King, Makanta Dragon King.
The Buddha told Ananda, 'These Dragon Kings are countless. Now, for you and all the four assemblies, I will briefly speak the names of these thirty-five Dragon Kings, who are the leaders among the dragons. If there are days of calamity and terror, have the disciples recite their names, calling upon them with sincere hearts. They will immediately appear on the left and right, dispelling evil and ensuring that all things are auspicious.'
The Buddha said to Ananda, 'In the past, when I traveled and taught in various countries, there were some god-kings who were strong and difficult to tame, refusing to accept my teachings. I subdued them all, causing them to accept the Way. Having accepted the Way, they all made vows: After my Parinirvana, in the degenerate age of the Five Turbidities, they will protect the Buddha's disciples, preventing various evil spirits and goblins from seeking to harm people. If there are days of calamity and terror, they will all...'
當一心呼其名號。我今說之灌頂神名一切善聽。
大神將軍摩醯首羅
大神將軍墮沙俗羅
大神將軍金毗羅
大神將軍半耆羅
大神將軍和耆羅
大神將軍摩尼跋陀羅
大神將軍波提羅
大神將軍摩和羅
大神將軍羅剎陀羅
大神將軍鳩摩和羅
大神將軍修摩干羅
大神將軍波迦羅
大神將軍因輪無羅
大神將軍因持羅
大神將軍和林羅
大神將軍波耶越羅
大神將軍宋林羅
大神將軍檀特羅
大神將軍式叉羅
大神將軍健陀羅
大神將軍幹頭羅
大神將軍彌佉羅
大神將軍干朱羅
大神將軍摩油羅
大神將軍阿須輪羅
大神將軍隨沙門羅
大神將軍隨孫羅
大神將軍曼提羅
大神將軍母阿宿提
大神將軍母設婁陀
大神將軍女薩遮摩
大神將軍女毗藍婆
大神將軍女持瓔珞
佛告阿難是諸大神及神母女等三十三王。若四輩弟子橫遭難者呼其名字。令人得福萬事吉祥。
佛告阿難又有六萬二十四鬼師。亦皆誓願于未來世五濁亂時。在所國土城邑聚落。護諸四輩不令小鬼之所得便。使獲
【現代漢語翻譯】 現代漢語譯本 當一心稱念這些神的名字。我現在說出這些灌頂神的名字，他們能讓一切都變得美好。
大神將軍 摩醯首羅 (Maheśvara) 大神將軍 墮沙俗羅 (Dasha-sokura) 大神將軍 金毗羅 (Kimbiro) 大神將軍 半耆羅 (Pangiro) 大神將軍 和耆羅 (Hagiro) 大神將軍 摩尼跋陀羅 (Manibhadra) 大神將軍 波提羅 (Potiro) 大神將軍 摩和羅 (Mahoro) 大神將軍 羅剎陀羅 (Rakshasadhara) 大神將軍 鳩摩和羅 (Kumarahoro) 大神將軍 修摩干羅 (Shumokangiro) 大神將軍 波迦羅 (Pakaro) 大神將軍 因輪無羅 (Inrinmuro) 大神將軍 因持羅 (Injira) 大神將軍 和林羅 (Horinro) 大神將軍 波耶越羅 (Bayayetsuro) 大神將軍 宋林羅 (Sonrinro) 大神將軍 檀特羅 (Tantro) 大神將軍 式叉羅 (Shikisharo) 大神將軍 健陀羅 (Kendaro) 大神將軍 幹頭羅 (Kantouro) 大神將軍 彌佉羅 (Mikaro) 大神將軍 干朱羅 (Kanjuro) 大神將軍 摩油羅 (Mayuro) 大神將軍 阿須輪羅 (Asurouro) 大神將軍 隨沙門羅 (Zuishamonro) 大神將軍 隨孫羅 (Zuisunro) 大神將軍 曼提羅 (Mantiro) 大神將軍 母阿宿提 (Mother Ashukuzei) 大神將軍 母設婁陀 (Mother Setsuroda) 大神將軍 女薩遮摩 (Daughter Sacchama) 大神將軍 女毗藍婆 (Daughter Biramba) 大神將軍 女持瓔珞 (Daughter Ji-youraku)
佛陀告訴阿難，這三十三位大神以及神母、神女等，如果四輩弟子遭遇橫禍，稱念他們的名字，能帶來福報，萬事吉祥。
佛陀告訴阿難，還有六萬零二十四位鬼師，他們也都發誓在未來五濁惡世之時，在各個國土、城邑、聚落，保護四輩弟子，不讓小鬼得逞，使他們獲得安樂。
【English Translation】 English version When single-mindedly calling upon their names. I will now speak of the names of these consecration deities, who can make everything auspicious.
Great Divine General Maheśvara (Maheśvara) Great Divine General Dasha-sokura (Dasha-sokura) Great Divine General Kimbiro (Kimbiro) Great Divine General Pangiro (Pangiro) Great Divine General Hagiro (Hagiro) Great Divine General Manibhadra (Manibhadra) Great Divine General Potiro (Potiro) Great Divine General Mahoro (Mahoro) Great Divine General Rakshasadhara (Rakshasadhara) Great Divine General Kumarahoro (Kumarahoro) Great Divine General Shumokangiro (Shumokangiro) Great Divine General Pakaro (Pakaro) Great Divine General Inrinmuro (Inrinmuro) Great Divine General Injira (Injira) Great Divine General Horinro (Horinro) Great Divine General Bayayetsuro (Bayayetsuro) Great Divine General Sonrinro (Sonrinro) Great Divine General Tantro (Tantro) Great Divine General Shikisharo (Shikisharo) Great Divine General Kendaro (Kendaro) Great Divine General Kantouro (Kantouro) Great Divine General Mikaro (Mikaro) Great Divine General Kanjuro (Kanjuro) Great Divine General Mayuro (Mayuro) Great Divine General Asurouro (Asurouro) Great Divine General Zuishamonro (Zuishamonro) Great Divine General Zuisunro (Zuisunro) Great Divine General Mantiro (Mantiro) Great Divine General Mother Ashukuzei (Mother Ashukuzei) Great Divine General Mother Setsuroda (Mother Setsuroda) Great Divine General Daughter Sacchama (Daughter Sacchama) Great Divine General Daughter Biramba (Daughter Biramba) Great Divine General Daughter Ji-youraku (Daughter Ji-youraku)
The Buddha told Ananda, 'These thirty-three great divine generals, along with their divine mothers and daughters, if the four classes of disciples encounter unexpected disasters, calling upon their names will bring blessings and all things will be auspicious.'
The Buddha told Ananda, 'There are also sixty thousand and twenty-four demon teachers, who have all vowed that in the future, during the turbulent times of the five defilements, in various countries, cities, and villages, they will protect the four classes of disciples, preventing the petty demons from taking advantage of them, and enabling them to obtain peace and happiness.'
吉利。我今說之其名如是。
東方四鬼師怛署陀
鬼師疾佉 鬼師修涅多羅 鬼師不輪 鬼師迦毗羅
南方四鬼師怛署陀
鬼師斯睺 鬼師婆斯睺 鬼師傷伽 鬼師賴遮
西方四鬼師怛署陀
鬼師嘻利 鬼師嘻羅只 鬼師輪波羅浮睺 鬼師冰和和利
北方四鬼師怛署陀
鬼師陀羅尼 鬼師陀羅多升 鬼師復度伽 鬼師波盧毗多
上方四鬼師怛署陀
鬼師浮摩 鬼師修浮摩 鬼師波由 鬼師夜摩
下方四鬼師怛署陀
鬼師根頭波 鬼師修摩 鬼師根陀 鬼師修利耶
佛告阿難。我以略說諸佛名字菩薩羅漢諸天龍善神及二十四鬼師名字如是。今當又說四山河海。川穀井泉有諸精魅。喜行毒惡以害萬姓。汝當正心誦是摩尼大神咒經。並說山海精魅名字。若有行毒害萬姓者。各使攝毒不復害人。
佛告阿難國土之中。四山河海有二精魅鬼。我今說之其名如是。
一名深沙 二名浮丘 國中魅鬼 山中魅鬼 林中魅鬼 草中魅鬼 墓中魅鬼 冢中魅鬼 地上魅鬼 地下魅鬼 水邊魅鬼 水中魅鬼 空中魅鬼 市中魅鬼 死人魅鬼 生人魅鬼 飽死魅鬼 餓死魅鬼 渴死魅鬼 道中魅鬼 道外魅鬼 堂中魅鬼 堂上魅鬼 堂外魅鬼
【現代漢語翻譯】 現代漢語譯本： 吉祥。我現在說出這些鬼師的名字如下：
東方四鬼師：怛署陀（Tadashuda）
鬼師疾佉（Jiqie），鬼師修涅多羅（Xiunietuoluo），鬼師不輪（Bulun），鬼師迦毗羅（Jiapiluo）
南方四鬼師：怛署陀（Tadashuda）
鬼師斯睺（Sihou），鬼師婆斯睺（Posihou），鬼師傷伽（Shangqie），鬼師賴遮（Laizhe）
西方四鬼師：怛署陀（Tadashuda）
鬼師嘻利（Xili），鬼師嘻羅只（Xiluoqi），鬼師輪波羅浮睺（Lunboluofuhou），鬼師冰和和利（Bingheheli）
北方四鬼師：怛署陀（Tadashuda）
鬼師陀羅尼（Tuoluoni），鬼師陀羅多升（Tuoluoduosheng），鬼師復度伽（Fudujia），鬼師波盧毗多（Polubiduo）
上方四鬼師：怛署陀（Tadashuda）
鬼師浮摩（Fumo），鬼師修浮摩（Xiufumo），鬼師波由（Bayou），鬼師夜摩（Yemo）
下方四鬼師：怛署陀（Tadashuda）
鬼師根頭波（Gentoubo），鬼師修摩（Xiumo），鬼師根陀（Gengtuo），鬼師修利耶（Xiuliye）
佛告訴阿難（Ananda）：我已經簡略地說了諸佛、菩薩、羅漢、諸天、龍、善神以及二十四鬼師的名字。現在我將再說四山、河海、川穀、井泉中存在的各種精魅，它們喜歡施行毒害，危害百姓。你應該端正心念，誦讀這部《摩尼大神咒經》，並說出山海精魅的名字。如果它們有施行毒害，危害百姓的行為，就讓它們各自收攝毒性，不再危害人類。
佛告訴阿難（Ananda）：國土之中，四山河海中有兩種精魅鬼。我現在說出它們的名字如下：
一名深沙（Shensha），二名浮丘（Fuqiu）。存在於國中的魅鬼，山中的魅鬼，林中的魅鬼，草中的魅鬼，墓中的魅鬼，冢中的魅鬼，地上的魅鬼，地下的魅鬼，水邊的魅鬼，水中的魅鬼，空中的魅鬼，市中的魅鬼，死人變的魅鬼，活人變的魅鬼，飽死的魅鬼，餓死的魅鬼，渴死的魅鬼，道路中的魅鬼，道路外的魅鬼，堂中的魅鬼，堂上的魅鬼，堂外的魅鬼。
【English Translation】 English version: Auspicious. Now I will speak their names as follows:
The four ghost masters of the East: Tadashuda (怛署陀)
Ghost master Jiqie (疾佉), ghost master Xiunietuoluo (修涅多羅), ghost master Bulun (不輪), ghost master Jiapiluo (迦毗羅)
The four ghost masters of the South: Tadashuda (怛署陀)
Ghost master Sihou (斯睺), ghost master Posihou (婆斯睺), ghost master Shangqie (傷伽), ghost master Laizhe (賴遮)
The four ghost masters of the West: Tadashuda (怛署陀)
Ghost master Xili (嘻利), ghost master Xiluoqi (嘻羅只), ghost master Lunboluofuhou (輪波羅浮睺), ghost master Bingheheli (冰和和利)
The four ghost masters of the North: Tadashuda (怛署陀)
Ghost master Tuoluoni (陀羅尼), ghost master Tuoluoduosheng (陀羅多升), ghost master Fudujia (復度伽), ghost master Polubiduo (波盧毗多)
The four ghost masters of the Above: Tadashuda (怛署陀)
Ghost master Fumo (浮摩), ghost master Xiufumo (修浮摩), ghost master Bayou (波由), ghost master Yemo (夜摩)
The four ghost masters of the Below: Tadashuda (怛署陀)
Ghost master Gentoubo (根頭波), ghost master Xiumo (修摩), ghost master Gengtuo (根陀), ghost master Xiuliye (修利耶)
The Buddha told Ananda (阿難): I have briefly spoken the names of all Buddhas, Bodhisattvas, Arhats, Devas, Dragons, good spirits, and the twenty-four ghost masters. Now I will speak again of the various spirits and demons that exist in the four mountains, rivers, seas, streams, valleys, wells, and springs, who delight in practicing poison and harming the people. You should rectify your mind and recite this 'Mani Great Divine Mantra Sutra,' and speak the names of the mountain and sea spirits. If they practice poison and harm the people, cause them to retract their poison and no longer harm humans.
The Buddha told Ananda (阿難): Within the land, in the four mountains, rivers, and seas, there are two kinds of spirit demons. Now I will speak their names as follows:
One is named Shensha (深沙), the second is named Fuqiu (浮丘). Demons in the country, demons in the mountains, demons in the forests, demons in the grass, demons in the tombs, demons in the mounds, demons on the ground, demons under the ground, demons by the water, demons in the water, demons in the air, demons in the market, demons transformed from the dead, demons transformed from the living, demons who died from satiety, demons who died from hunger, demons who died from thirst, demons in the road, demons outside the road, demons in the hall, demons above the hall, demons outside the hall.
檐邊魅鬼 四壁魅鬼 火中魅鬼 火邊魅鬼 身中魅鬼 身外魅鬼 飯時魅鬼 噎時魅鬼 金銀魅鬼 坐時魅鬼 臥時魅鬼 赤色魅鬼 黑色魅鬼 有長魅鬼 身短魅鬼 有大魅鬼 有小魅鬼 中適魅鬼 白色魅鬼 黃色魅鬼 青色魅鬼 斑色魅鬼 紅色魅鬼 紫色魅鬼 厭人魅鬼 夢中魅鬼 朝起魅鬼 步行魅鬼 飛行魅鬼
佛語阿難是諸山精溪瀆之中人間作害若人知其名者喚其名不能害人吾故說是四十九鬼今吾更說汝一心聽。
佛告阿難 有問人魂鬼 擊人魄鬼 喜斗𠲜鬼 大語言鬼 有大笑鬼 有大戲鬼 相叉打鬼 相搏撮鬼 遮生門鬼 啖人精鬼 食人血鬼 屠人肉鬼 吃人骨鬼 拍人骨鬼 啖人五藏鬼 食人腸鬼 抽人筋鬼 縮人脈鬼 壞人胎鬼 使難產鬼 喜瞋惱鬼 喜恚恨鬼 持刀行鬼 持杖行鬼 有汗傴鬼 有仰行鬼 有叉腰鬼 有反倒鬼 有頸行鬼 有破髓鬼 碎身塵鬼 有疑阻鬼 有懸頭鬼 有五掣鬼 有鐘心鬼 有寒戰鬼 有熱悶鬼 有沙中鬼 有崗堆間鬼 有健行鬼 有舉手鬼 有摩頭鬼 有白頭鬼 有赤頭鬼 有黃頭鬼 有斷頭鬼 有吐火鬼 有喜燒人鬼 有血光鬼
佛告阿難若人疾厄。為此諸鬼所嬈害者。當說其名字即當攝毒不能為害。還其處所隱匿不現。
【現代漢語翻譯】 現代漢語譯本 屋檐邊的魅鬼，墻壁邊的魅鬼，火中的魅鬼，火邊的魅鬼，身體里的魅鬼，身體外的魅鬼，吃飯時的魅鬼，噎住時的魅鬼，金銀旁的魅鬼，坐著時的魅鬼，躺著時的魅鬼，紅色的魅鬼，黑色的魅鬼，身材高的魅鬼，身材矮的魅鬼，體型大的魅鬼，體型小的魅鬼，中等身材的魅鬼，白色的魅鬼，黃色的魅鬼，青色的魅鬼，有斑紋的魅鬼，紅色的魅鬼，紫色的魅鬼，令人厭惡的魅鬼，夢中的魅鬼，早上起來的魅鬼，步行時的魅鬼，飛行時的魅鬼。
佛對阿難說：『這些山精、溪瀆中的鬼怪，會在人間作祟害人。如果有人知道它們的名字，呼喚它們的名字，它們就不能害人。所以我才說這四十九種鬼。現在我再詳細說，你要一心聽著。』
佛告訴阿難：『有驚嚇人魂的鬼，擊打人魄的鬼，喜歡爭鬥的鬼（𠲜鬼，原文如此），大聲說話的鬼，大笑的鬼，嬉鬧的鬼，互相叉打的鬼，互相搏鬥抓撓的鬼，阻礙生產的鬼，吃人精氣的鬼，食人血的鬼，屠殺人肉的鬼，吃人骨頭的鬼，拍打人骨頭的鬼，吃人五臟的鬼，食人腸子的鬼，抽人筋的鬼，收縮人脈的鬼，破壞人胎的鬼，使人難產的鬼，喜歡嗔怒的鬼，喜歡怨恨的鬼，拿著刀行走的鬼，拿著杖行走的鬼，有流汗傴僂的鬼，有仰面行走的鬼，有叉腰的鬼，有反倒的鬼，有頸部行走的鬼，有破壞骨髓的鬼，粉碎身體成灰塵的鬼，有使人疑惑阻礙的鬼，有懸掛頭顱的鬼，有五種抽搐的鬼，有敲鐘一樣敲打心臟的鬼，有使人寒戰的鬼，有使人發熱煩悶的鬼，有在沙中的鬼，有在山崗土堆間的鬼，有健步行走的鬼，有舉手的鬼，有摩擦頭部的鬼，有白頭的鬼，有紅頭的鬼，有黃頭的鬼，有斷頭的鬼，有吐火的鬼，有喜歡燒人的鬼，有血光的鬼。』
佛告訴阿難：『如果有人生病，被這些鬼所困擾，應當說出它們的名字，它們就會收斂毒害，不能再作祟，回到它們原來的地方隱藏起來，不再顯現。』
【English Translation】 English version The evil spirits by the eaves, the evil spirits by the walls, the evil spirits in the fire, the evil spirits by the fire, the evil spirits within the body, the evil spirits outside the body, the evil spirits during meals, the evil spirits during choking, the evil spirits by gold and silver, the evil spirits while sitting, the evil spirits while lying down, the red evil spirits, the black evil spirits, the tall evil spirits, the short evil spirits, the large evil spirits, the small evil spirits, the medium-sized evil spirits, the white evil spirits, the yellow evil spirits, the green evil spirits, the mottled evil spirits, the crimson evil spirits, the purple evil spirits, the repulsive evil spirits, the evil spirits in dreams, the evil spirits at morning rise, the evil spirits walking, the evil spirits flying.
The Buddha said to Ananda (a principal disciple of the Buddha): 'These mountain spirits and stream spirits cause harm among humans. If people know their names and call them by name, they cannot harm people. That is why I speak of these forty-nine ghosts. Now I will explain further, listen attentively.'
The Buddha told Ananda: 'There are ghosts that frighten people's souls, ghosts that strike people's spirits, ghosts that like to fight (𠲜鬼, as in the original text), ghosts that speak loudly, ghosts that laugh loudly, ghosts that play pranks, ghosts that cross and strike each other, ghosts that wrestle and grab each other, ghosts that obstruct childbirth, ghosts that devour people's essence, ghosts that eat people's blood, ghosts that slaughter people's flesh, ghosts that eat people's bones, ghosts that pat people's bones, ghosts that devour people's five organs, ghosts that eat people's intestines, ghosts that draw out people's tendons, ghosts that shrink people's veins, ghosts that destroy people's fetuses, ghosts that cause difficult births, ghosts that like to be angry, ghosts that like to resent, ghosts that carry knives, ghosts that carry staffs, ghosts that are sweaty and hunched over, ghosts that walk face up, ghosts that stand with hands on hips, ghosts that are upside down, ghosts that walk on their necks, ghosts that destroy bone marrow, ghosts that shatter bodies into dust, ghosts that cause doubt and obstruction, ghosts that hang their heads, ghosts that cause five types of convulsions, ghosts that strike the heart like a bell, ghosts that cause shivering, ghosts that cause fever and stuffiness, ghosts that are in the sand, ghosts that are between hills and mounds, ghosts that walk vigorously, ghosts that raise their hands, ghosts that rub their heads, ghosts with white heads, ghosts with red heads, ghosts with yellow heads, ghosts with severed heads, ghosts that spit fire, ghosts that like to burn people, ghosts of bloody light.'
The Buddha told Ananda: 'If people are sick and troubled by these ghosts, they should speak their names, and they will restrain their poison and not be able to cause harm. They will return to their places and hide, no longer appearing.'
佛告阿難又四十九山精之鬼我今說之。令諸四輩離諸邪惡。不復遭惱百病除愈。怨害不生得吉祥福。佛語阿難山精之中五等精魅。我今說之其名如是。
青色山精 赤色山精 白色山精 黃色山精 黑色山精 高大山精 卑小山精 廣大山精 無頭山精 無手山精 無腳山精 龍頭山精 蛇頭山精 馬頭山精 狗頭山精 虎頭山精 人頭山精 猿頭山精 鳥頭山精 銜火山精 火殃山精 蛇形山精 龍形山精 男形山精 女形山精 三腳山精 六手山精 九頭山精 三頭山精 四眼山精 四十九眼山精 三眼山精 聚會山精 歌樂山精 喜歡山精 愁憂山精 悲哭山精 跛腳山精 瘖啞山精 嘆吒山精 相拘牽山精 斗𠲜山精 吐青毒山精 吐赤毒山精 吐白毒山精 吐黑毒山精 吐黃毒山精 兩頭共身山精 龜形山精
佛言是為四十九山精之鬼。若四輩為山精鬼所害者。呼其名字即便攝毒不得為害。
佛言阿難國土四方山精雜魅。惡鬼伴侶水中雜精。我今更說諸精魅鬼。
火中魅鬼 水中魅鬼 水邊魅鬼 飄風之鬼 東方青色鬼 為惡夢鬼 為變怪鬼 鳥鳴怪鬼 百狩變怪鬼 有狐鳴鬼 有烏鳴鬼 鼠鳴怪鬼 南方赤氣溫鬼 白氣溫鬼 青氣溫鬼 黑氣溫鬼 黃氣溫鬼 五注之鬼 青色
注鬼 白色注鬼 赤色注鬼 黃色注鬼 黑色注鬼 墜床死鬼 喜為縣官鬼
金慢鬼 薜荔鬼 慳貪鬼 勤苦鬼 病瘦鬼 痛癢鬼 思想鬼 身中鬼 隆殘鬼 絆繼鬼 有顛狂鬼 有癡聾鬼 呻吟鬼 㖒哭鬼 困病鬼 虛耗鬼 嫉妒鬼 籬間鬼 籬上鬼 門邊死鬼 戶邊死鬼 魍魎鬼 北方黑色鬼 熒惑鬼 游光鬼 詐稱鬼 斷人毛髮鬼 飲人血鬼 怨家鬼 故氣神鬼 蜚尸鬼 伏屍鬼 有樹上鬼 有樹下鬼 溝澗死鬼 屋上鬼 屋頭鬼 咒咀鬼 宮舍鬼 軍營鬼 停傳鬼 獄死鬼 囚死鬼 水死鬼 溺水死鬼 火死鬼 有客死鬼 有未葬鬼 有兩舌鬼 有惡口鬼 酒死鬼 有陷死鬼 有復連死鬼 市死鬼 道路死鬼 有渴死鬼 有凍死鬼 有兵死鬼 有藥死鬼 鎮死鬼 血死鬼 有碓死鬼 捕搗死鬼 有斗死鬼 有絞死鬼 有自刺死鬼 有恐死鬼 強死鬼 迮殺死鬼 斷頭鬼 剪人毛髮鬼 有騎乘鬼 駕車鬼
佛言阿難中央及水中諸雜魅鬼我今更說。
步行魅鬼 逢忤魅鬼 山神魅鬼 樹神魅鬼 石神魅鬼 土神魅鬼 風神魅鬼 海邊魅鬼 海中魅鬼 橋樑魅鬼 宅中魅鬼 雜破器魅鬼 溝渠魅鬼 道中魅鬼 道外魅鬼 湖中魅鬼 夷國魅鬼 蠻國魅鬼 羌國魅鬼 虜國魅鬼 中國魅鬼 越國魅
鬼 百國魅鬼 百狩魅鬼 馬行魅鬼 百蟲魅鬼 溪中魅鬼 谷中魅鬼 門中魅鬼 戶中魅鬼 灶中魅鬼 灶上魅鬼 灶四邊魅鬼 注池魅鬼 廁中咒術魅鬼 遮道魅鬼 遮蟲魅鬼 不臣屬鬼 祇人頭鬼 帳中魅鬼 屏風間鬼 樑上魅鬼 室中魅鬼 使人嘔吐鬼 啖屎尿鬼 客忤魅鬼 兇注魅鬼
佛言阿難是為六萬四十九鬼。汝當一心為萬姓故。誦持是摩尼羅亶灌頂章句摩訶神咒。急難之日當齋戒一心。思念十方一切諸佛。過去七佛八大菩薩。十大弟子五百開士。三十三天諸大龍王。善神將軍及鬼神等。正心一意莫念東西南北之事。亦復莫念家室之事。觀是諸佛菩薩羅漢。諸天龍神善鬼神等。觀念是已呼是諸鬼神為人作護。喚其名字即攝毒氣。還其所止不能為害。即便獲得吉祥之福。
佛告阿難若有善男子善女人等須習誦是摩尼羅亶灌頂大神咒時。有此事行不生誹謗何者是耶。愿聞其事生信誹謗。唯愿天尊說是諸事。佛言阿難有人聞是大神咒經。不生誹謗有四事因緣。一者從過去佛聞。二者從善知識受。三者直信不毀。四者作菩薩道欲度群生。生誹謗者又有四事。一者不從佛聞。二者不從師受三者無專信心。四者無菩薩意。以是因緣故生誹謗。有如是人不應授與。佛語阿難若人信樂。有前四事行不生誹謗
【現代漢語翻譯】 現代漢語譯本： 鬼：百國魅鬼（遊蕩于各國的鬼）、百狩魅鬼（狩獵的鬼）、馬行魅鬼（在馬路上行走的鬼）、百蟲魅鬼（與各種蟲類相關的鬼）、溪中魅鬼（溪流中的鬼）、谷中魅鬼（山谷中的鬼）、門中魅鬼（門內的鬼）、戶中魅鬼（戶內的鬼）、灶中魅鬼（灶臺內的鬼）、灶上魅鬼（灶臺上的鬼）、灶四邊魅鬼（灶臺四周的鬼）、注池魅鬼（水池邊的鬼）、廁中咒術魅鬼（廁所中施咒的鬼）、遮道魅鬼（阻礙道路的鬼）、遮蟲魅鬼（阻礙蟲類的鬼）、不臣屬鬼（不服從的鬼）、祇人頭鬼（只剩人頭的鬼）、帳中魅鬼（帳篷里的鬼）、屏風間鬼（屏風後的鬼）、樑上魅鬼（屋樑上的鬼）、室中魅鬼（房間里的鬼）、使人嘔吐鬼（使人嘔吐的鬼）、啖屎尿鬼（吃屎尿的鬼）、客忤魅鬼（使人受驚嚇的鬼）、兇注魅鬼（帶來兇惡詛咒的鬼）。
佛對阿難說：『這些就是六萬零四十九種鬼。你應該一心爲了萬民的緣故，誦持這《摩尼羅亶灌頂章句摩訶神咒》。在危急困難的時候，應當齋戒，一心一意地思念十方一切諸佛、過去七佛、八大菩薩、十大弟子、五百開士、三十三天諸大龍王、善神將軍以及鬼神等。端正心思，不要想東西南北的事情，也不要想家裡的事情。觀想這些諸佛、菩薩、羅漢、諸天龍神、善鬼神等。觀想完畢后，呼喚這些鬼神為人作保護，呼喚它們的名字，就能收攝毒氣，讓它們回到原來的地方，不能作害，就能獲得吉祥的福報。』
佛告訴阿難：『如果有善男子、善女人等想要學習誦持這《摩尼羅亶灌頂大神咒》時，有哪些行為不會產生誹謗呢？希望聽聞這些事情，以生起信心，避免誹謗。』唯愿天尊解說這些事情。 佛說：『阿難，有人聽聞這部大神咒經，不生誹謗，有四種因緣。一是過去曾經從佛那裡聽聞過；二是曾經從善知識那裡接受過；三是直接相信而不譭謗；四是發菩薩心，想要度化眾生。而產生誹謗，也有四種原因：一是不曾從佛那裡聽聞過；二是不曾從師父那裡接受過；三是沒有專一的信心；四是沒有菩薩的意願。因為這些因緣，所以產生誹謗。像這樣的人，不應該傳授此咒。』佛告訴阿難：『如果有人信樂，具備前面所說的四種行為，就不會產生誹謗。』
【English Translation】 English version: Ghosts: Ghosts of a Hundred Countries (ghosts wandering in various countries), Ghosts of a Hundred Hunts (hunting ghosts), Ghosts Walking on Horses (ghosts walking on roads), Ghosts of a Hundred Insects (ghosts related to various insects), Ghosts in Streams (ghosts in streams), Ghosts in Valleys (ghosts in valleys), Ghosts in Doors (ghosts inside doors), Ghosts in Households (ghosts inside households), Ghosts in Stoves (ghosts inside stoves), Ghosts on Stoves (ghosts on stoves), Ghosts Around Stoves (ghosts around stoves), Ghosts by Pools (ghosts by pools), Ghosts of Curses in Toilets (ghosts casting spells in toilets), Ghosts Blocking Roads (ghosts obstructing roads), Ghosts Blocking Insects (ghosts obstructing insects), Unsubmissive Ghosts (unsubmissive ghosts), Ghosts with Only Heads (ghosts with only heads), Ghosts in Tents (ghosts in tents), Ghosts Behind Screens (ghosts behind screens), Ghosts on Beams (ghosts on roof beams), Ghosts in Rooms (ghosts in rooms), Ghosts Causing Vomiting (ghosts causing vomiting), Ghosts Eating Excrement (ghosts eating excrement), Ghosts Causing Fright (ghosts causing fright), Ghosts of Evil Curses (ghosts bringing evil curses).
The Buddha said to Ananda, 'These are the sixty-thousand and forty-nine kinds of ghosts. You should single-mindedly, for the sake of all people, recite this 'Mani Rodana Consecration Chapter Great Divine Mantra'. In times of urgent difficulty, you should fast and purify yourself, and single-mindedly contemplate all the Buddhas of the ten directions, the Seven Buddhas of the past, the Eight Great Bodhisattvas, the Ten Great Disciples, the Five Hundred Arhats, the Great Dragon Kings of the Thirty-three Heavens, the Good Spirit Generals, and the ghosts and spirits. Correct your mind, do not think about the affairs of the east, west, north, and south, and do not think about the affairs of your family. Contemplate these Buddhas, Bodhisattvas, Arhats, heavenly dragon spirits, and good ghosts and spirits. After contemplating, call upon these ghosts and spirits to protect people, call out their names, and you can collect the poisonous energy, allowing them to return to their original places, unable to cause harm, and you will obtain auspicious blessings.'
The Buddha told Ananda, 'If there are good men and good women who wish to learn and recite this 'Mani Rodana Consecration Great Divine Mantra', what actions will not give rise to slander? I wish to hear about these things, so that I may generate faith and avoid slander.' May the World-Honored One explain these matters. The Buddha said, 'Ananda, there are four causes and conditions why someone who hears this Great Divine Mantra Sutra does not give rise to slander. First, they have heard it from a Buddha in the past. Second, they have received it from a good teacher. Third, they directly believe and do not slander. Fourth, they have generated the Bodhi mind and wish to liberate sentient beings. There are also four reasons why slander arises: First, they have not heard it from a Buddha. Second, they have not received it from a teacher. Third, they do not have focused faith. Fourth, they do not have the Bodhi mind. Because of these causes and conditions, slander arises. Such people should not be given this mantra.' The Buddha told Ananda, 'If someone has faith and joy, and possesses the four actions mentioned earlier, they will not give rise to slander.'
汝當爲說大神咒經傳度與人。若有四事莫授與之。令彼前人獲無量罪。佛說是語竟。阿難唯諾受天尊教。
佛語阿難我既說是摩尼羅亶大神咒經甚深微妙灌頂章句十二部典。不可妄授持與人也。若有信心欲受之者。師當一心如法度與。師師相承受是章句。法應七歲授與一人。不得輕慢深妙神咒諸佛菩薩羅漢真人。又為諸天善鬼神等之所守護。不得輕度授與人也。若有受者當如上法。然後乃授是經法也。
爾時眾中有一居士。名曰善可問阿難言。佛滅度后出千歲時。若有善男子善女人等疾急苦惱。欲讀誦是大神咒時法則云何。阿難言善可居士。若人慾讀神咒經者。香花供養十方諸佛。過去七佛菩薩羅漢。及諸天子善鬼神輩。佛昔教授得法凈眼已。各自作誓。于未來世千歲之外。魔道興盛佛法欲滅。山海魅鬼人間惡魔。欲吐惡毒害四輩時。我當游入聚落之中。護僧伽藍四輩弟子。世尊爾時許可讚善。善鬼神等皆悉胡跪。作是誓願佛即可之。鬼神又言當爲一切出家之人作大檀越。若有大嚫我者我即施僧。是故我護檀越施主。唯愿世尊敕諸弟子。法食之時施余䴵果。佛亦許可。阿難語居士言。此諸善神誓願如此。常護佛法四輩弟子。若有善男子善女人等有疾急之日。欲行讀是灌頂章句大神咒時。應當如是案上科法
【現代漢語翻譯】 現代漢語譯本： 你應當宣講《大神咒經》，並傳授給他人。如有四種情況，不可傳授，否則會使接受者獲得無量的罪過。佛說完這些話后，阿難回答『是』，接受了天尊的教誨。
佛告訴阿難：我已經說了這部《摩尼羅亶大神咒經》，它是甚深微妙的灌頂章句，屬於十二部經的範疇。不可隨意傳授給他人。如果有人有信心想要接受它，老師應當一心一意，如法地傳授給他。老師之間互相傳授這些章句，按照規矩，應該每七年傳授給一個人。不得輕慢這深奧微妙的神咒，以及諸佛、菩薩、羅漢、真人。這部經也被諸天、善鬼神等所守護，不得輕易傳授給他人。如果有人接受，應當按照上述方法，然後才能傳授這部經法。
這時，大眾中有一位居士，名叫善可，問阿難說：『佛陀滅度后一千年時，如果有善男子、善女人等遇到緊急的苦惱，想要讀誦這部《大神咒》時，應該遵循什麼法則？』阿難回答善可居士說：『如果有人想要讀誦神咒經，應該用香花供養十方諸佛、過去七佛、菩薩、羅漢，以及諸天子、善鬼神等。佛陀過去教授他們，使他們獲得了清凈的法眼之後，他們各自發誓，在未來世一千年之後，魔道興盛，佛法將要滅亡，山海中的妖怪鬼魅、人間的惡魔，想要吐出惡毒來傷害四眾弟子時，我應當遊走于聚落之中，保護僧伽藍和四眾弟子。』世尊當時許可並讚揚了他們。善鬼神等都胡跪著，發了這樣的誓願，佛陀認可了他們。鬼神又說：『應當為一切出家之人做大施主。如果有人大量佈施給我，我就把這些財物施給僧眾。因此，我保護佈施的施主。只希望世尊命令諸位弟子，在法食的時候，施捨一些剩餘的食物。』佛陀也許可了。阿難告訴居士說：『這些善神的誓願就是這樣，常常守護佛法和四眾弟子。如果有善男子、善女人等遇到緊急情況，想要讀誦這部灌頂章句大神咒時，應當按照這樣的方法，在案上進行科法。』
【English Translation】 English version: You should expound the Great Divine Mantra Sutra and transmit it to others. If there are four circumstances, do not impart it, lest the recipient incur immeasurable sins. After the Buddha spoke these words, Ananda replied 'Yes,' accepting the teachings of the Celestial Honored One.
The Buddha said to Ananda: 'I have now spoken of this Mani-radana Great Divine Mantra Sutra, which is a profound and subtle initiation chapter, belonging to the twelve divisions of scriptures. It should not be casually imparted to others. If someone has faith and desires to receive it, the teacher should wholeheartedly and lawfully transmit it to them. Teachers should transmit these chapters to each other, and according to the rules, it should be imparted to one person every seven years. Do not be disrespectful to this profound and subtle divine mantra, as well as all Buddhas, Bodhisattvas, Arhats, and Realized Beings. This sutra is also protected by all the devas, virtuous spirits, and others, and should not be lightly imparted to others. If someone receives it, they should follow the above method before imparting this sutra.'
At that time, a householder in the assembly, named Shànkě (Virtuous and Permissible), asked Ananda: 'A thousand years after the Buddha's Parinirvana, if there are virtuous men and virtuous women who encounter urgent suffering and desire to recite this Great Divine Mantra, what rules should they follow?' Ananda replied to the householder Shànkě: 'If someone desires to recite the divine mantra sutra, they should offer incense and flowers to the Buddhas of the ten directions, the Seven Buddhas of the past, Bodhisattvas, Arhats, as well as the devaputras (sons of gods), virtuous spirits, and others. After the Buddha taught them in the past, enabling them to obtain the pure Dharma Eye, they each made a vow that in the future, a thousand years from now, when the demonic path flourishes and the Buddha-dharma is about to perish, when the goblins and demons in the mountains and seas, and the evil demons in the human realm, desire to spew out poison to harm the fourfold assembly of disciples, I shall wander into the villages and protect the Sangharama (monastery) and the fourfold assembly of disciples.' The World Honored One then permitted and praised them. The virtuous spirits all knelt on their right knees and made this vow, which the Buddha approved. The spirits also said: 'We shall be great benefactors to all those who have left home. If someone gives me a large offering, I will give these possessions to the Sangha. Therefore, I protect the benefactors who make offerings. I only hope that the World Honored One will command all the disciples to give away leftover food during Dharma meals.' The Buddha also permitted it. Ananda told the householder: 'The vows of these virtuous spirits are like this, constantly protecting the Buddha-dharma and the fourfold assembly of disciples. If there are virtuous men and virtuous women who encounter urgent situations and desire to recite this initiation chapter of the Great Divine Mantra, they should follow this method and perform the ritual on a table.'
。散眾名花燒種種香。然于燈明施雜䴵果。蘇油石蜜得飲食已。是諸善神為人作護。當讀誦是摩尼羅亶。大神咒經。便逮獲得吉祥果報。佛說經竟。比丘比丘尼優婆塞優婆夷諸天龍善神不可稱數。阿難頭面禮佛足。四輩亦然歡喜無量頂受奉行。
灌頂經卷第八 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂召五方龍王攝疫毒神咒上品經卷第九
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛游王舍大城竹林精舍。與四部弟子眷屬圍繞。天龍八部悉來集會。佛為說法垂欲竟時。於是阿難從坐而起。齊整衣服稽首佛足。長跪合掌而白佛言。維耶離國癘氣疾疫。猛盛赫赫猶如熾火。中毒病者頭痛寒熱百節慾解。蘇者甚少死者無數。世尊大慈愍加群生。愿為救護使得蘇息。不遭苦患病癒熱除。復為說法使得至道。
佛告阿難維耶離國中。所以遭此疫毒病者。是其國人多殺群生。無有慈心以殺獵為業。是諸獐鹿麋塵禽獸熊羆之屬。有智慧者作是誓願。愿我來世墮鬼神中。愿為鬼殃銜火燒人。有犯觸我者若殺若縛。強取我者我當放火。燒其山野及所居村舍。於我有怨悉令被害。令諸眾生不得藏匿。是故阿難當化導一切令其慈仁。勿殺群生普慈一切。受持禁戒行於十善。若能如
【現代漢語翻譯】 現代漢語譯本：散佈各種名花，焚燒各種香。點燃燈火，施捨各種糕點水果。得到酥油、石蜜等飲食后。這些善神就會為人作保護。應當讀誦這部《摩尼羅亶大神咒經》。便能獲得吉祥的果報。佛說完這部經后，比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），以及諸天、龍等善神，數量不可勝數。阿難（Ananda）頂禮佛足。四眾弟子也都歡喜無量，頂戴奉行。
《灌頂經》卷第八 大正藏第21冊 No. 1331 《佛說灌頂經》
《佛說灌頂召五方龍王攝疫毒神咒上品經》卷第九
東晉天竺三藏帛尸梨蜜多羅譯
我聽到是這樣。一時，佛在王舍大城（Rajagrha）的竹林精舍（Venuvana-vihara）游化。與四部弟子眷屬圍繞。天龍八部都來集會。佛為他們說法，將要結束時。這時，阿難從座位上站起來，整理好衣服，向佛稽首，長跪合掌，對佛說：『維耶離國（Vaisali）的癘氣疾疫，猛烈熾盛猶如燃燒的火焰。中毒生病的人頭痛寒熱，渾身關節都好像要散開。痊癒的人很少，死去的人無數。世尊大慈大悲，憐憫加護眾生。希望您能為他們救護，使他們能夠甦醒休息，不遭受苦難，疾病痊癒，熱病消除。再為他們說法，使他們能夠達到至道。』
佛告訴阿難：『維耶離國中，之所以遭受這種疫毒病，是因為這個國家的人民大多殺害眾生，沒有慈悲心，以殺獵為業。那些獐、鹿、麋、塵、禽獸、熊羆之類，有智慧的就發下這樣的誓願：愿我來世墮入鬼神之中，愿成為鬼殃，口銜火焰焚燒人。有冒犯觸碰我的人，無論是殺害還是捆綁，強行奪取我的人，我就要放火，焚燒他們的山野以及所居住的村舍。對於我有怨恨的人，都要讓他們被害。讓所有眾生都無處藏匿。所以阿難，應當教化引導一切人，讓他們慈悲仁愛，不要殺害眾生，普遍慈愛一切。受持禁戒，奉行十善。如果能夠這樣，』
【English Translation】 English version: Scattering various famous flowers and burning all kinds of incense. Lighting lamps and giving various kinds of cakes and fruits. After obtaining ghee, rock candy, and other foods and drinks, these good spirits will protect people. One should recite this 'Mani-ladana Great Divine Mantra Sutra'. Then one can obtain auspicious rewards. After the Buddha finished speaking this sutra, the Bhiksus (monks), Bhiksunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and the gods, dragons, and other good spirits, were countless in number. Ananda prostrated himself at the Buddha's feet. The fourfold assembly also rejoiced immeasurably, respectfully receiving and practicing it.
Guan Ding Sutra, Volume 8 Taisho Tripitaka Volume 21, No. 1331, Buddha Speaks the Guan Ding Sutra
Buddha Speaks the Guan Ding Sutra, Superior Volume of Summoning the Five Directional Dragon Kings and Subduing Epidemic Poison Spirits, Volume 9
Translated by Tripitaka Master帛尸梨蜜多羅 of Eastern Jin from India
Thus have I heard. At one time, the Buddha was wandering in the great city of Rajagrha (王舍大城) at the Bamboo Grove Monastery (竹林精舍). He was surrounded by the fourfold assembly of disciples and their families. The eight divisions of gods and dragons all came to assemble. As the Buddha was about to finish expounding the Dharma, Ananda (阿難) arose from his seat, arranged his robes, bowed his head to the Buddha's feet, knelt with palms together, and said to the Buddha: 'In the country of Vaisali (維耶離國), the pestilence and epidemic are fierce and raging like a burning fire. Those who are poisoned and sick suffer from headaches, chills, and fever, and all their joints feel like they are coming apart. Very few recover, and countless die. World Honored One, with great compassion, please have mercy and protect all beings. May they be able to recover and rest, not suffer from hardship, their illnesses be cured, and their fevers be eliminated. Please also expound the Dharma for them, so that they may attain the ultimate path.'
The Buddha told Ananda: 'The reason why the country of Vaisali is suffering from this epidemic poison is that the people of this country mostly kill living beings, have no compassion, and make killing and hunting their profession. Those roe deer, deer, elk, dust, birds, beasts, bears, and other creatures, those with wisdom make such vows: 'May I be reborn in the future among the ghosts and spirits, may I become a ghost calamity, holding fire in my mouth to burn people. Those who offend or touch me, whether they kill or bind me, those who forcibly take from me, I will set fire to burn their mountains and fields and the villages where they live. Those who harbor resentment towards me, I will cause them to be harmed. I will leave all living beings with nowhere to hide.' Therefore, Ananda, you should teach and guide everyone, so that they are compassionate and loving, do not kill living beings, and universally love all. Uphold the precepts and practice the ten good deeds. If they can do this,'
此可得至道。
佛又告阿難其世間人遭諸火殃。或燒一家乃至五三十家。或燒一里乃至五三十里。或燒百里乃至五三百里。或燒千里乃至五千萬里。如此因緣不可稱數。與此眾生有業緣者。必為火殃之所燒害。是故不得避藏得脫。以是因緣勿行殺獵。化行十善可得至道。
佛又告阿難此國中人。又網水中黿鼉魚鱉。雜類眾生不可稱數。而啖食之以為美膳。諸眾生等有智慧者。各各懷忿。愿我後世墮大海中。作毒蛟龍吐種種毒氣猶如雲霧。以害維耶離國中人民。食我肉者使病不死。萎黃困篤從死得生。殺我命者毒著便死。我今先敘彼諸因緣。然後請召五方諸大龍王敕語之曰。莫令諸小毒龍害於人民。各使攝毒還其處所。解于罪福攝取惡毒。不復為害令一切人民。得離病惱無復厄難。拔度生死得涅槃道。阿難白佛唯愿速說五方龍王名字隨方所攝諸小龍輩。吐惡毒氣害於人者。使其檢校不行諸毒。惟耶離國受苦如是。唯愿世尊一一解說。令彼眾生得脫厄難。解脫彼苦得聞法音。
佛告阿難汝當諦聽諦受。東方青龍神王。其上首者名曰阿修訶。七七四十九龍王。典領東方小龍伴侶七十萬億。山精雜魅毒病厄難。皆當說其名字護病者身。能使小龍攝毒不害病者。使身中諸毒自然消滅。病癒熱除平復如本。
【現代漢語翻譯】 現代漢語譯本：如此便可獲得至高之道。
佛陀又告訴阿難，世間之人遭遇各種火災。有的燒燬一家，乃至五十、三十家；有的燒燬一里，乃至五十、三十里；有的燒燬百里，乃至五百、三百里；有的燒燬千里，乃至五千萬里。如此種種因緣，不可計數。與這些眾生有業緣牽連的人，必定會被火災所燒害。因此無法躲避藏匿而得以脫身。因為這個緣故，不要進行殺戮和狩獵，奉行十善，便可獲得至高之道。
佛陀又告訴阿難，這個國家中的人，又用網捕捉水中的黿（yuán，大鱉）、鼉（tuó，揚子鱷）、魚、鱉，以及各種各樣的眾生，數量不可計數，並且烹煮食用，認為這是美味的佳餚。這些眾生中有智慧的，各自懷著忿恨之心，發願說：『愿我後世墮入大海之中，化作毒蛟龍，吐出各種各樣的毒氣，猶如雲霧一般，以此來傷害維耶離（Viyali）國中的人民。吃了我肉的人，讓他們生病卻死不了，身體萎靡枯黃，困頓不堪，從死亡中又得以復生。殺害我性命的人，毒氣沾染便會立刻死亡。』我現在先敘述這些因緣，然後請召五方諸大龍王，告誡他們說：『不要讓那些小的毒龍去傷害人民，各自收攝毒氣回到它們原來的地方。解除罪業和禍患，收回惡毒，不再為害，讓一切人民，都能夠遠離疾病和煩惱，沒有厄運和災難，脫離生死輪迴，獲得涅槃之道。』
阿難對佛說：『唯愿世尊迅速說出五方龍王的名字，以及他們各自所管轄的那些吐出惡毒之氣傷害人的小龍。讓他們進行管束和檢查，不要再施放各種毒氣。維耶離（Viyali）國所遭受的痛苦就是這樣。唯愿世尊一一解說，讓那些眾生能夠脫離厄運和災難，解除他們的痛苦，得聞佛法之音。』
佛陀告訴阿難：『你應當仔細聽，仔細領受。東方青龍神王，其上首的名字叫做阿修訶（Asuha）。他統領著七七四十九位龍王，掌管著東方的小龍及其伴侶七十萬億。山精鬼怪所帶來的毒病和災難，都應當說出它們的名字，來保護生病的人。能夠讓小龍收攝毒氣，不再傷害病人，使病人身體中的各種毒素自然消滅，疾病痊癒，熱度消除，恢復如初。』
【English Translation】 English version: Thus, one can attain the supreme path.
The Buddha further told Ananda that people in the world encounter various fire disasters. Some burn down one house, or even fifty or thirty houses; some burn down one 'li' (approximately 0.5 kilometers), or even fifty or thirty 'li'; some burn down a hundred 'li', or even five hundred or three hundred 'li'; some burn down a thousand 'li', or even fifty million 'li'. Such causes and conditions are countless. Those who have karmic connections with these beings will inevitably be burned and harmed by the fire disasters. Therefore, they cannot avoid hiding and escape. Because of this reason, do not engage in killing and hunting, practice the ten virtues, and you can attain the supreme path.
The Buddha further told Ananda that the people in this country also use nets to catch turtles (yuan), alligators (tuo), fish, soft-shelled turtles, and various kinds of beings in the water, in countless numbers, and cook and eat them, considering them delicious delicacies. Those beings who have wisdom each harbor resentment, vowing: 'May I be reborn in the great ocean in a future life, transform into poisonous dragons, and emit various kinds of poisonous gases like clouds and mist, to harm the people in the country of Viyali. Let those who eat my flesh become sick but not die, their bodies withered and yellow, exhausted and miserable, revived from death. Let those who kill my life die immediately upon being touched by the poison.' I will now first narrate these causes and conditions, and then invite the great dragon kings of the five directions, admonishing them: 'Do not let those small poisonous dragons harm the people, each retracting their poisonous gases back to their original places. Resolve the sins and misfortunes, retract the evil poisons, and no longer cause harm, so that all people can be free from illness and afflictions, without misfortune and disaster, escape the cycle of birth and death, and attain the path of Nirvana.'
Ananda said to the Buddha: 'May the World-Honored One quickly speak the names of the dragon kings of the five directions, and those small dragons under their respective jurisdictions who emit poisonous gases to harm people. Let them be supervised and inspected, and no longer release various poisons. The suffering endured by the country of Viyali is like this. May the World-Honored One explain each one in detail, so that those beings can escape misfortune and disaster, be relieved of their suffering, and hear the sound of the Dharma.'
The Buddha told Ananda: 'You should listen carefully and receive attentively. The Green Dragon God King of the East, whose chief is named Asuha. He leads forty-nine dragon kings, governing seventy trillion small dragons and their companions in the East. The poisonous diseases and disasters brought by mountain spirits and goblins, you should speak their names to protect the bodies of the sick. Being able to make the small dragons retract their poison and not harm the sick, so that the various toxins in the patient's body will naturally disappear, the illness will be cured, the fever will be eliminated, and they will be restored to their original state.'
佛圖那龍王 三物都路龍王 娑攬摩龍王 三物弗路龍王 因臺羅龍王 婆伽樓龍王 摩伽婁龍王 難陀那龍王 優缽難陀龍王 修陀利舍龍王 婆修只龍王 德叉迦龍王 阿婁盧龍王 婆婁盧龍王 伽婁盧龍王 沙梁瞿龍王 思利曼陀龍王 思利健陀龍王 思利婆栗陀奴龍王 思梨颰陀龍王 阿婆盧龍王 思婆盧龍王 修婆睺龍王 須彌睺龍王 修彌弗多羅龍王 旃陀羅弗多羅龍王 那栗陀奴龍王 伽栗阇奴龍王 苾阇陀奴龍王 思普陀奴龍王 婆梨沙奴龍王 毗摩婁龍王 阿梨伽思梨沙龍王 婆伽梨思龍王 竭波思梨沙龍王 伽婆思梨沙龍王 無勒思利龍王 害坻思梨沙龍王 竭陀羅婆梨俱龍王 阇那栗陀龍王 質多斯龍王 質多勒叉龍王 那某旨龍王 阿羅婆婁龍王 某旨鄰陀龍王 阿勒伽浮龍王 思利龍王 思梨祇吉龍王 攬菩盧龍王
佛告阿難南方赤龍神王。其上首者名曰那頭化提。五七三十五龍王。典領南方五十萬億諸山精魅鬼。二十萬億弊小龍輩。吐毒氣者害於人民。令其攝毒莫復害於人民。有得毒病者。皆當呼此龍王名字令諸萬姓休息安寧病消熱除。龍王施命平復如本。
只利彌龍王 阿那俱龍王 阿難陀婁龍王 害多蓋朱龍王 慢陀俱龍王 冰伽婁龍王 伊羅颰陀羅龍王 傷瞿龍
【現代漢語翻譯】 現代漢語譯本： 佛圖那龍王（Buddhatna-nāga-rāja） 三物都路龍王（Samut-tulu-nāga-rāja） 娑攬摩龍王（Sāramma-nāga-rāja） 三物弗路龍王（Samut-pulu-nāga-rāja） 因臺羅龍王（Indra-nāga-rāja） 婆伽樓龍王（Bhagaru-nāga-rāja） 摩伽婁龍王（Magaru-nāga-rāja） 難陀那龍王（Nandana-nāga-rāja） 優缽難陀龍王（Upananda-nāga-rāja） 修陀利舍龍王（Sudharisha-nāga-rāja） 婆修只龍王（Vasuki-nāga-rāja） 德叉迦龍王（Takshaka-nāga-rāja） 阿婁盧龍王（Aruru-nāga-rāja） 婆婁盧龍王（Baruru-nāga-rāja） 伽婁盧龍王（Garuru-nāga-rāja） 沙梁瞿龍王（Shalyanggu-nāga-rāja） 思利曼陀龍王（Shrimanta-nāga-rāja） 思利健陀龍王（Shrikenta-nāga-rāja） 思利婆栗陀奴龍王（Shri-varitanu-nāga-rāja） 思梨颰陀龍王（Shri-bhadra-nāga-rāja） 阿婆盧龍王（Aparu-nāga-rāja） 思婆盧龍王（Svaru-nāga-rāja） 修婆睺龍王（Subahu-nāga-rāja） 須彌睺龍王（Sumeru-nāga-rāja） 修彌弗多羅龍王（Sumiputara-nāga-rāja） 旃陀羅弗多羅龍王（Chandara-putara-nāga-rāja） 那栗陀奴龍王（Naritanu-nāga-rāja） 伽栗阇奴龍王（Garitsanu-nāga-rāja） 苾阇陀奴龍王（Bhitsatanu-nāga-rāja） 思普陀奴龍王（Sputanu-nāga-rāja） 婆梨沙奴龍王（Varisanu-nāga-rāja） 毗摩婁龍王（Vimaru-nāga-rāja） 阿梨伽思梨沙龍王（Arigashirisha-nāga-rāja） 婆伽梨思龍王（Bhagarisha-nāga-rāja） 竭波思梨沙龍王（Kapashirisha-nāga-rāja） 伽婆思梨沙龍王（Garbashirisha-nāga-rāja） 無勒思利龍王（Mulasri-nāga-rāja） 害坻思梨沙龍王（Hatishirisha-nāga-rāja） 竭陀羅婆梨俱龍王（Kadarabarikhu-nāga-rāja） 阇那栗陀龍王（Jananarita-nāga-rāja） 質多斯龍王（Chittas-nāga-rāja） 質多勒叉龍王（Chittaraksha-nāga-rāja） 那某旨龍王（Namoji-nāga-rāja） 阿羅婆婁龍王（Arabharu-nāga-rāja） 某旨鄰陀龍王（Mojilinta-nāga-rāja） 阿勒伽浮龍王（Arakgapu-nāga-rāja） 思利龍王（Shri-nāga-rāja） 思梨祇吉龍王（Shrigiki-nāga-rāja） 攬菩盧龍王（Lamputu-nāga-rāja）
佛告訴阿難，南方的赤龍神王，其首領名為那頭化提（Natou-huati），統領著三十五位龍王，掌管南方五十萬億的山精鬼魅，以及二十萬億有害的小龍。這些小龍吐出毒氣危害人民，要讓它們收斂毒氣，不再危害人民。如果有人得了毒病，都應當呼喚這些龍王的名字，使萬民得以休息安寧，疾病消退，熱病消除。龍王施予生命，使人恢復如初。
只利彌龍王（Chilimi-nāga-rāja） 阿那俱龍王（Anaku-nāga-rāja） 阿難陀婁龍王（Anantalu-nāga-rāja） 害多蓋朱龍王（Haiduo-gaizhu-nāga-rāja） 慢陀俱龍王（Mantu-gu-nāga-rāja） 冰伽婁龍王（Binggalu-nāga-rāja） 伊羅颰陀羅龍王（Iravadara-nāga-rāja） 傷瞿龍（Shangqu-nāga-rāja）
【English Translation】 English version: Buddhatna-nāga-rāja (Buddhatna Dragon King), Samut-tulu-nāga-rāja (Samut-tulu Dragon King), Sāramma-nāga-rāja (Sāramma Dragon King), Samut-pulu-nāga-rāja (Samut-pulu Dragon King), Indra-nāga-rāja (Indra Dragon King), Bhagaru-nāga-rāja (Bhagaru Dragon King), Magaru-nāga-rāja (Magaru Dragon King), Nandana-nāga-rāja (Nandana Dragon King), Upananda-nāga-rāja (Upananda Dragon King), Sudharisha-nāga-rāja (Sudharisha Dragon King), Vasuki-nāga-rāja (Vasuki Dragon King), Takshaka-nāga-rāja (Takshaka Dragon King), Aruru-nāga-rāja (Aruru Dragon King), Baruru-nāga-rāja (Baruru Dragon King), Garuru-nāga-rāja (Garuru Dragon King), Shalyanggu-nāga-rāja (Shalyanggu Dragon King), Shrimanta-nāga-rāja (Shrimanta Dragon King), Shrikenta-nāga-rāja (Shrikenta Dragon King), Shri-varitanu-nāga-rāja (Shri-varitanu Dragon King), Shri-bhadra-nāga-rāja (Shri-bhadra Dragon King), Aparu-nāga-rāja (Aparu Dragon King), Svaru-nāga-rāja (Svaru Dragon King), Subahu-nāga-rāja (Subahu Dragon King), Sumeru-nāga-rāja (Sumeru Dragon King), Sumiputara-nāga-rāja (Sumiputara Dragon King), Chandara-putara-nāga-rāja (Chandara-putara Dragon King), Naritanu-nāga-rāja (Naritanu Dragon King), Garitsanu-nāga-rāja (Garitsanu Dragon King), Bhitsatanu-nāga-rāja (Bhitsatanu Dragon King), Sputanu-nāga-rāja (Sputanu Dragon King), Varisanu-nāga-rāja (Varisanu Dragon King), Vimaru-nāga-rāja (Vimaru Dragon King), Arigashirisha-nāga-rāja (Arigashirisha Dragon King), Bhagarisha-nāga-rāja (Bhagarisha Dragon King), Kapashirisha-nāga-rāja (Kapashirisha Dragon King), Garbashirisha-nāga-rāja (Garbashirisha Dragon King), Mulasri-nāga-rāja (Mulasri Dragon King), Hatishirisha-nāga-rāja (Hatishirisha Dragon King), Kadarabarikhu-nāga-rāja (Kadarabarikhu Dragon King), Jananarita-nāga-rāja (Jananarita Dragon King), Chittas-nāga-rāja (Chittas Dragon King), Chittaraksha-nāga-rāja (Chittaraksha Dragon King), Namoji-nāga-rāja (Namoji Dragon King), Arabharu-nāga-rāja (Arabharu Dragon King), Mojilinta-nāga-rāja (Mojilinta Dragon King), Arakgapu-nāga-rāja (Arakgapu Dragon King), Shri-nāga-rāja (Shri Dragon King), Shrigiki-nāga-rāja (Shrigiki Dragon King), Lamputu-nāga-rāja (Lamputu Dragon King)
The Buddha told Ananda, 'The Red Dragon God King of the South, whose chief is named Natou-huati (Natou-huati), commands thirty-five Dragon Kings, governing fifty million kotis of mountain spirits and twenty million kotis of harmful small dragons in the South. These small dragons emit poisonous gas, harming the people. They should restrain their poison and no longer harm the people. If anyone contracts a poisonous disease, they should call upon the names of these Dragon Kings, so that all people may rest in peace, illnesses may subside, and fevers may be eliminated. The Dragon Kings bestow life, restoring people to their original state.'
Chilimi-nāga-rāja (Chilimi Dragon King), Anaku-nāga-rāja (Anaku Dragon King), Anantalu-nāga-rāja (Anantalu Dragon King), Haiduo-gaizhu-nāga-rāja (Haiduo-gaizhu Dragon King), Mantu-gu-nāga-rāja (Mantu-gu Dragon King), Binggalu-nāga-rāja (Binggalu Dragon King), Iravadara-nāga-rāja (Iravadara Dragon King), Shangqu-nāga-rāja (Shangqu Dragon)
王 阿婆羅婁龍王 阿多俱龍王 優婆伽多俱龍王 波羅提浮龍王 那羅耶㝹龍王 達婆婁龍王 毗無龍王 阿勒叉龍王 思羅婆睺龍王 強伽那龍王 思度龍王 薄芻龍王 思陀龍王 茫伽婁龍王 毗大都龍王 修波羅坻度龍王 毗羅婆奴龍王 陀罹難陀龍王 颰陀羅龍王 尼彌陀婁龍王 修颰陀羅龍王 修梵陀羅龍王 波羅旃陀羅龍王 慢陀奴龍王 摩根陀羅龍王 陀婆伽羅龍王 徒菩北多俱龍王
佛告阿難西方白龍神王。其上首者名曰訶樓薩叉提。三七二十一龍王。典領西方九十萬億諸小龍輩。及山精魅鬼二十萬億。有疾急者喚是龍王名字之時。是諸小龍各攝毒惡。不害萬民長得歡樂。眾病除愈平復如本。
徒菩魯嘻多俱龍王 摩那利龍王 斯為多俱龍王 阿勒多龍王 敗兜多羅龍王 颰陀羅波兜龍王 肫頭毗龍王 安婆羅坻陀羅龍王 半陀修都龍王 提梨坻賴兜龍王 毗婁勒俱龍王 毗婁博叉龍王 毗舍羅摩龍王 奢伽某伽龍王 旃陀婆那龍王 瞿陀無那龍王 半阇婁龍王 半阇周婁龍王 波羅獨都龍王 便頭龍王 優婆便頭龍王
佛告阿難北方黑龍神王 其上首者名曰那業提婁。四七二十八龍王。典領北方百億諸小龍輩。及山精魅鬼十三萬億。毒病疾厄恐怖之日。喚是龍王名字之時。諸
【現代漢語翻譯】 現代漢語譯本 王，阿婆羅婁龍王（Apalalou Longwang），阿多俱龍王（Aduju Longwang），優婆伽多俱龍王（Youpogaduoju Longwang），波羅提浮龍王（Polatifu Longwang），那羅耶㝹龍王（Naluoyenu Longwang），達婆婁龍王（Dapolu Longwang），毗無龍王（Piwu Longwang），阿勒叉龍王（Alecha Longwang），思羅婆睺龍王（Siluopohou Longwang），強伽那龍王（Qiangjiana Longwang），思度龍王（Sidu Longwang），薄芻龍王（Bochu Longwang），思陀龍王（Situo Longwang），茫伽婁龍王（Mangjialou Longwang），毗大都龍王（Pidadu Longwang），修波羅坻度龍王（Xiuboluochidu Longwang），毗羅婆奴龍王（Piluopanu Longwang），陀罹難陀龍王（Tuoluonantu Longwang），颰陀羅龍王（Batuoluolongwang），尼彌陀婁龍王（Nimitoulou Longwang），修颰陀羅龍王（Xiubatuoluolongwang），修梵陀羅龍王（Xiufantuoluolongwang），波羅旃陀羅龍王（Polazhantuoluolongwang），慢陀奴龍王（Mantuonu Longwang），摩根陀羅龍王（Mogengtuoluolongwang），陀婆伽羅龍王（Tuopojialuo Longwang），徒菩北多俱龍王（Tupubeiduoju Longwang）。
佛告訴阿難，西方白龍神王，其首領名為訶樓薩叉提（Heloushacha Ti）。三七二十一龍王，掌管西方九十萬億諸小龍，以及山精魅鬼二十萬億。有疾病緊急之時，呼喚這些龍王的名字，這些小龍各自收攝毒惡，不傷害萬民，使他們長久獲得歡樂，各種疾病消除痊癒，恢復如初。
徒菩魯嘻多俱龍王（Tupuluhiduoju Longwang），摩那利龍王（Manali Longwang），斯為多俱龍王（Siweiduoju Longwang），阿勒多龍王（Aleduo Longwang），敗兜多羅龍王（Baiduoduoluo Longwang），颰陀羅波兜龍王（Batuoluobadou Longwang），肫頭毗龍王（Zhuntoupi Longwang），安婆羅坻陀羅龍王（Anboluochituoluo Longwang），半陀修都龍王（Bantuoxiudu Longwang），提梨坻賴兜龍王（Tilichilaidou Longwang），毗婁勒俱龍王（Pilouleju Longwang），毗婁博叉龍王（Pilubochalongwang），毗舍羅摩龍王（Pisheluomo Longwang），奢伽某伽龍王（Shejiamoujia Longwang），旃陀婆那龍王（Zhanduopona Longwang），瞿陀無那龍王（Qutouwuna Longwang），半阇婁龍王（Banjialou Longwang），半阇周婁龍王（Banjiazhoulou Longwang），波羅獨都龍王（Poladudu Longwang），便頭龍王（Biantou Longwang），優婆便頭龍王（Youpobiantou Longwang）。
佛告訴阿難，北方黑龍神王，其首領名為那業提婁（Nayetilou）。四七二十八龍王，掌管北方百億諸小龍，以及山精魅鬼十三萬億。在毒病災厄恐怖之日，呼喚這些龍王的名字，諸 English version Wang, Apalalou Longwang (Apalalou Dragon King), Aduju Longwang (Aduju Dragon King), Youpogaduoju Longwang (Youpogaduoju Dragon King), Polatifu Longwang (Polatifu Dragon King), Naluoyenu Longwang (Naluoyenu Dragon King), Dapolu Longwang (Dapolu Dragon King), Piwu Longwang (Piwu Dragon King), Alecha Longwang (Alecha Dragon King), Siluopohou Longwang (Siluopohou Dragon King), Qiangjiana Longwang (Qiangjiana Dragon King), Sidu Longwang (Sidu Dragon King), Bochu Longwang (Bochu Dragon King), Situo Longwang (Situo Dragon King), Mangjialou Longwang (Mangjialou Dragon King), Pidadu Longwang (Pidadu Dragon King), Xiuboluochidu Longwang (Xiuboluochidu Dragon King), Piluopanu Longwang (Piluopanu Dragon King), Tuoluonantu Longwang (Tuoluonantu Dragon King), Batuoluolongwang (Batuoluolongwang Dragon King), Nimitoulou Longwang (Nimitoulou Dragon King), Xiubatuoluolongwang (Xiubatuoluolongwang Dragon King), Xiufantuoluolongwang (Xiufantuoluolongwang Dragon King), Polazhantuoluolongwang (Polazhantuoluolongwang Dragon King), Mantuonu Longwang (Mantuonu Dragon King), Mogengtuoluolongwang (Mogengtuoluolongwang Dragon King), Tuopojialuo Longwang (Tuopojialuo Dragon King), Tupubeiduoju Longwang (Tupubeiduoju Dragon King).
The Buddha told Ananda, 'The White Dragon God King of the West, whose leader is named Heloushacha Ti (Heloushacha Ti). These three times seven, twenty-one Dragon Kings, govern ninety trillion small dragons of the West, as well as twenty trillion mountain spirits and demons. When there is urgent illness, if one calls upon the names of these Dragon Kings, these small dragons will each restrain their poison and evil, not harming the people, allowing them to have lasting joy, and all kinds of illnesses will be eliminated and healed, returning to their original state.'
Tupuluhiduoju Longwang (Tupuluhiduoju Dragon King), Manali Longwang (Manali Dragon King), Siweiduoju Longwang (Siweiduoju Dragon King), Aleduo Longwang (Aleduo Dragon King), Baiduoduoluo Longwang (Baiduoduoluo Dragon King), Batuoluobadou Longwang (Batuoluobadou Dragon King), Zhuntoupi Longwang (Zhuntoupi Dragon King), Anboluochituoluo Longwang (Anboluochituoluo Dragon King), Bantuoxiudu Longwang (Bantuoxiudu Dragon King), Tilichilaidou Longwang (Tilichilaidou Dragon King), Pilouleju Longwang (Pilouleju Dragon King), Pilubochalongwang (Pilubochalongwang Dragon King), Pisheluomo Longwang (Pisheluomo Dragon King), Shejiamoujia Longwang (Shejiamoujia Dragon King), Zhanduopona Longwang (Zhanduopona Dragon King), Qutouwuna Longwang (Qutouwuna Dragon King), Banjialou Longwang (Banjialou Dragon King), Banjiazhoulou Longwang (Banjiazhoulou Dragon King), Poladudu Longwang (Poladudu Dragon King), Biantou Longwang (Biantou Dragon King), Youpobiantou Longwang (Youpobiantou Dragon King).
The Buddha told Ananda, 'The Black Dragon God King of the North, whose leader is named Nayetilou (Nayetilou). These four times seven, twenty-eight Dragon Kings, govern one hundred billion small dragons of the North, as well as thirteen trillion mountain spirits and demons. On days of poisonous illness, calamity, and terror, if one calls upon the names of these Dragon Kings, all'
【English Translation】 English version Wang, Apalalou Longwang (Apalalou Dragon King), Aduju Longwang (Aduju Dragon King), Youpogaduoju Longwang (Youpogaduoju Dragon King), Polatifu Longwang (Polatifu Dragon King), Naluoyenu Longwang (Naluoyenu Dragon King), Dapolu Longwang (Dapolu Dragon King), Piwu Longwang (Piwu Dragon King), Alecha Longwang (Alecha Dragon King), Siluopohou Longwang (Siluopohou Dragon King), Qiangjiana Longwang (Qiangjiana Dragon King), Sidu Longwang (Sidu Dragon King), Bochu Longwang (Bochu Dragon King), Situo Longwang (Situo Dragon King), Mangjialou Longwang (Mangjialou Dragon King), Pidadu Longwang (Pidadu Dragon King), Xiuboluochidu Longwang (Xiuboluochidu Dragon King), Piluopanu Longwang (Piluopanu Dragon King), Tuoluonantu Longwang (Tuoluonantu Dragon King), Batuoluolongwang (Batuoluolongwang Dragon King), Nimitoulou Longwang (Nimitoulou Dragon King), Xiubatuoluolongwang (Xiubatuoluolongwang Dragon King), Xiufantuoluolongwang (Xiufantuoluolongwang Dragon King), Polazhantuoluolongwang (Polazhantuoluolongwang Dragon King), Mantuonu Longwang (Mantuonu Dragon King), Mogengtuoluolongwang (Mogengtuoluolongwang Dragon King), Tuopojialuo Longwang (Tuopojialuo Dragon King), Tupubeiduoju Longwang (Tupubeiduoju Dragon King).
The Buddha told Ananda, 'The White Dragon God King of the West, whose leader is named Heloushacha Ti (Heloushacha Ti). These three times seven, twenty-one Dragon Kings, govern ninety trillion small dragons of the West, as well as twenty trillion mountain spirits and demons. When there is urgent illness, if one calls upon the names of these Dragon Kings, these small dragons will each restrain their poison and evil, not harming the people, allowing them to have lasting joy, and all kinds of illnesses will be eliminated and healed, returning to their original state.'
Tupuluhiduoju Longwang (Tupuluhiduoju Dragon King), Manali Longwang (Manali Dragon King), Siweiduoju Longwang (Siweiduoju Dragon King), Aleduo Longwang (Aleduo Dragon King), Baiduoduoluo Longwang (Baiduoduoluo Dragon King), Batuoluobadou Longwang (Batuoluobadou Dragon King), Zhuntoupi Longwang (Zhuntoupi Dragon King), Anboluochituoluo Longwang (Anboluochituoluo Dragon King), Bantuoxiudu Longwang (Bantuoxiudu Dragon King), Tilichilaidou Longwang (Tilichilaidou Dragon King), Pilouleju Longwang (Pilouleju Dragon King), Pilubochalongwang (Pilubochalongwang Dragon King), Pisheluomo Longwang (Pisheluomo Dragon King), Shejiamoujia Longwang (Shejiamoujia Dragon King), Zhanduopona Longwang (Zhanduopona Dragon King), Qutouwuna Longwang (Qutouwuna Dragon King), Banjialou Longwang (Banjialou Dragon King), Banjiazhoulou Longwang (Banjiazhoulou Dragon King), Poladudu Longwang (Poladudu Dragon King), Biantou Longwang (Biantou Dragon King), Youpobiantou Longwang (Youpobiantou Dragon King).
The Buddha told Ananda, 'The Black Dragon God King of the North, whose leader is named Nayetilou (Nayetilou). These four times seven, twenty-eight Dragon Kings, govern one hundred billion small dragons of the North, as well as thirteen trillion mountain spirits and demons. On days of poisonous illness, calamity, and terror, if one calls upon the names of these Dragon Kings, all'
小龍輩各攝毒氣。不復害人萬民安樂。病苦消除眾善補處。平復如本龍王力也。
波利俱龍王 只遮尼俱龍王 伽阇那俱龍王 深林婆俱龍王 某栗那瞿曇龍王 某羅摩奴須龍王 慰多羅摩㝹婁龍王 阿摩㝹婁龍王 佉伽婁那龍王 曼陀羅俱龍王 慰多祺龍王 阿羅婆羅龍王 摩羅摩㝹龍王 毗住龍王 伊他婆婁龍王 摩那思龍王 只羅哆俱龍王 伽毗盧龍王 思婆婁龍王 慰婆婁龍王 恒伽懼龍王 颰陀摩㝹龍王 木叉俱龍王 婆羅木叉龍王 俱佛提龍王 甘婆羅思和婁龍王 伊羅彌丘龍王 難陀優婆難陀喻龍王
佛告阿難中央黃龍神王。其上首者名曰阇羅波提。四七二十八龍王。典領中央諸小龍輩六十萬億。及山精雜魅鬼十二萬億。若諸人民悲憂衰惱。變怪眾災水火之厄諸怪屢生。亦當應寫上龍王名字。各隨所主。厭除萬怪令其消滅。呼是龍王名字之時。是諸小龍山精雜魅。即便隱毒不復害人。萬民歡樂國土安寧。雨澤以時民無荒亂。人王喜悅稱善無量。
阿周都龍王 波利伽留龍王 修某丘阿陀含龍王 健陀阿婁龍王 僧伽婁龍王 提梨彌阿婁龍王 周修訶龍王 那頭伽提那龍王 訶數薩伽提龍王 那仆提婁龍王 那速提龍王 薩迦陀那龍王 優耨薩龍王 禪然薩龍王 阿宿提龍王 娑伽羅
龍王 和修吉龍王 阿那婆達多龍王 薩迦陀那伽龍王 優耨達龍王 禪然薩龍王 阿宿羅龍王 娑伽羅龍王 和修周龍王 阿那婆達龍王 摩那斯龍王 難陀龍王 颰難陀龍王
佛告阿難是為請召龍王名字如是。我敕諸方大龍王等。及山精魅鬼攝諸小龍。五色之氣雲霧毒害侵陵萬民。我以敕竟。龍王受教魅鬼亦然。便攝小龍使不行毒害於人也。龍王歡喜受吾教命歡喜奉行。
佛告阿難我說是五方龍神王竟。於此眾中誰能施行。召五方一百六十一諸龍王名。逐諸小龍及山精魅鬼。使攝其毒不復得行嬈於人民。使諸國土無諸苦者。毒氣既除人民歡樂。我法興隆魔道隱閉諸毒消滅。聖眾能化靡不受行。時佛世尊唱是語已。大眾寂然默無言者。於是眾中有一少年比丘名曰禪提。從坐而起胡跪合掌。而白佛言世尊。阿難今日于大眾中請于如來。說是五方召龍神咒。世尊以說召龍王竟。欲令諸比丘輩宣天尊言。使此法言流演世間。禪提比丘不以愚憃。今當承佛威神之力。往彼維耶離大城之中。說今如來所說龍王無上神咒。說是語已受天尊教禮佛而去。
於是禪提比丘。往彼維耶離大國之中。救治人民諸疾病者悉得除愈。百姓歡樂喜慶無極。如是漸漸國王大臣。長者居士豪姓之屬。悉皆供養為起精舍。四事供養
【現代漢語翻譯】 現代漢語譯本 龍王：和修吉龍王（Vasuki，蛇王），阿那婆達多龍王（Anavatapta，無熱惱池龍王），薩迦陀那伽龍王（Sagaradatta Naga，海授龍王），優耨達龍王（Uttara Naga，上龍王），禪然薩龍王（Chanran Sa Longwang），阿宿羅龍王（Asura，阿修羅龍王），娑伽羅龍王（Sagara，海龍王），和修周龍王（He Xiu Zhou Longwang），阿那婆達龍王（Anavatapta，無熱惱池龍王），摩那斯龍王（Manas，意龍王），難陀龍王（Nanda，歡喜龍王），颰難陀龍王（Upananda，近喜龍王）。
佛告訴阿難說：『這是請召龍王的名字。』我命令各方的大龍王等，以及山精魅鬼統攝的小龍，（停止）用五色之氣、雲霧毒害侵擾百姓。我命令完畢，龍王接受教令，魅鬼也是一樣，便約束小龍，使它們不再對人施放毒害。龍王歡喜地接受我的教命，歡喜地奉行。
佛告訴阿難說：『我說完這五方龍神王之後，在這大眾之中，誰能施行召請五方一百六十一位龍王的名字，驅逐那些小龍以及山精魅鬼，使它們收斂毒性，不再擾亂人民，使各個國土沒有這些苦難？毒氣既然消除，人民就歡樂，我的佛法興盛，魔道隱沒，各種毒害消滅，聖眾的教化沒有不被奉行的。』當時佛世尊說完這些話后，大眾寂靜無聲。 這時，大眾中有一位年輕的比丘，名叫禪提（Shanti），從座位上站起來，右膝著地合掌，對佛說：『世尊，阿難今天在大眾中向如來請求，宣說這五方召龍神咒。世尊已經說完召龍王（之事），想要讓各位比丘宣揚天尊的教言，使這佛法之言流傳於世間。禪提比丘雖然不才，現在將憑藉佛的威神之力，前往維耶離（Vaishali）大城之中，宣說如今如來說的龍王無上神咒。』說完這些話，接受天尊的教誨，向佛行禮后離去。
於是禪提比丘前往維耶離大國之中，救治人民的各種疾病，都得到痊癒，百姓歡樂喜慶，無以言表。就這樣漸漸地，國王、大臣、長者、居士、豪門望族，都來供養他，為他建造精舍，用四事供養。
【English Translation】 English version Dragon Kings: Vasuki (King of Snakes), Anavatapta (Dragon King of the Anavatapta Lake), Sagaradatta Naga (Ocean-Given Dragon King), Uttara Naga (Upper Dragon King), Chanran Sa Longwang, Asura (Dragon King), Sagara (Ocean Dragon King), He Xiu Zhou Longwang, Anavatapta (Dragon King of the Anavatapta Lake), Manas (Mind Dragon King), Nanda (Joyful Dragon King), Upananda (Near Joyful Dragon King).
The Buddha told Ananda: 'These are the names of the Dragon Kings to be invoked.' I command the great Dragon Kings of all directions, as well as the mountain spirits and goblins who control the lesser dragons, to (cease) using the five-colored energies and poisonous mists to harm the people. I have given my command, and the Dragon Kings accept the decree, as do the goblins. They will restrain the lesser dragons, preventing them from inflicting harm on people. The Dragon Kings joyfully accept my command and will happily carry it out.
The Buddha told Ananda: 'Now that I have spoken of these Dragon Kings of the five directions, who among this assembly can perform the invocation of the names of the one hundred and sixty-one Dragon Kings of the five directions, drive away the lesser dragons, mountain spirits, and goblins, causing them to restrain their poison and no longer disturb the people, so that these lands may be free from suffering? With the poisonous energies eliminated, the people will rejoice, my Dharma will flourish, the path of demons will be hidden, and all poisons will be extinguished. The teachings of the Sangha will be universally followed.' At that time, after the World Honored Buddha spoke these words, the assembly remained silent. Then, a young Bhikshu (monk) named Shanti (Peace), arose from his seat, knelt on his right knee, and joined his palms. He said to the Buddha: 'World Honored One, today Ananda requests the Tathagata (Buddha) in this assembly to proclaim the Five Directions Dragon God Mantra. The World Honored One has already spoken of invoking the Dragon Kings and wishes to have the Bhikshus proclaim the words of the Celestial Honored One, so that these words of Dharma may spread throughout the world. Although Bhikshu Shanti is not wise, I will now rely on the power of the Buddha's majestic spirit to go to the great city of Vaishali and proclaim the Supreme Dragon King Mantra spoken by the Tathagata.' Having spoken these words, he received the teachings of the Celestial Honored One, bowed to the Buddha, and departed.
Thereupon, Bhikshu Shanti went to the great country of Vaishali and healed the various illnesses of the people, and all were cured. The people rejoiced with boundless joy. Gradually, the king, ministers, elders, lay practitioners, and noble families all came to make offerings to him, building monasteries for him and providing the four requisites.
無所乏少。人民無憂毒氣不行。
爾時是禪提比丘。住是國中二十九年。以佛世尊所說召龍摩訶神咒。化導人民悉皆奉受。常為四輩之所供養。乃至命終未曾休息。是禪提比丘命終已后。諸弟子輩以香樵薪。焚燒其身收取捨利起于塔廟。禪提比丘命終之後。毒氣復興疫病眾多。死亡者無數無人救療。是諸人民作是念言。憶我本昔有禪提比丘。誦說如來召龍神咒。設有病苦皆悉除愈。今已命過。我今遭諸厄難誰救我者。即便奔趣往至禪提先精舍所。往彼住處。見禪提比丘所嚼楊枝。擲地成樹樹下有清泉水。諸人民輩即禮拜此樹。如見禪提在世無異。折此楊枝取下泉水還歸到家。以楊柳枝拂除病者。以水灑諸病人輩悉得休息。身體清涼百病除愈。於是國中國王大臣。長者居士四輩人民。有病苦者悉皆往彼故精舍所。取此楊枝並取泉水。浴洗病者灑散五方。諸魔惡鬼毒鬼消亡。辟除眾惡萬事吉祥。
賢者阿難語諸四輩言。不但禪提比丘。行是神咒有效驗也。昔南天竺有一居士名曰求若先。奉持五戒守行十善。亦複誦是如來所說召龍神咒。時世饑窮。求若先居士游他國土以求衣食。漸漸遊行至迦羅葉國中。往釋印迦羅越舍。時是長者家門之中一百餘口。為此雲氣毒病所羅。得病之人有死有蘇。居士既到諸有病者悉
【現代漢語翻譯】 現代漢語譯本：沒有缺乏或不足。人民沒有憂愁，毒氣也無法蔓延。
當時有一位名叫禪提（Chan-ti，比丘名）的比丘，在這個國家住了二十九年。他用佛世尊所說的召龍摩訶神咒（Zhao-long-mo-he-shen-zhou，召喚龍的大神咒），教化引導人民，使他們都信奉接受。他經常受到四眾弟子的供養，直到去世都沒有停止。禪提比丘去世后，他的弟子們用香木柴火焚燒了他的遺體，收取捨利，建造塔廟供奉。
禪提比丘去世之後，毒氣再次興起，疫病流行，死亡的人無數，沒有人能夠救治。這些人民心中想到：『記得以前有一位禪提比丘，誦說如來召龍神咒，即使有疾病痛苦，都能消除痊癒。現在他已經去世了，我們現在遭遇這些災難，誰來救我們呢？』於是他們奔向禪提比丘以前居住的精舍。
他們來到那裡，看見禪提比丘嚼過的楊枝，被丟在地上長成了一棵樹，樹下有清澈的泉水。人們禮拜這棵樹，就像見到禪提比丘在世一樣。他們折下楊枝，取下泉水，回到家中，用楊柳枝拂拭病人，用水灑在病人身上，病人都得到了休息，身體清涼，各種疾病都痊癒了。於是，全國的國王、大臣、長者、居士以及四眾弟子，凡是有疾病痛苦的人，都前往以前的精舍，取楊枝和泉水，沐浴病人，灑向四方，各種魔鬼、惡鬼、毒鬼都消失了，驅除了各種邪惡，萬事吉祥。
賢者阿難（A-nan，佛陀的十大弟子之一）對四眾弟子說：『不僅僅是禪提比丘，修行這個神咒才有效驗。以前在南天竺（Nan-tian-zhu，古印度南部）有一位名叫求若先（Qiu-ruo-xian，居士名）的居士，奉持五戒，遵守奉行十善，也誦持如來所說的召龍神咒。當時世道饑荒貧困，求若先居士到其他國家去尋求衣食，漸漸地來到了迦羅葉國（Jia-luo-ye-guo，國名），前往釋印迦羅越舍（Shi-yin-jia-luo-yue-she，人名）的住所。當時這位長者家中有一百多口人，都被雲氣毒病所困擾，得病的人有的死了，有的還活著。居士來到之後，所有生病的人都……』
【English Translation】 English version: There was no lack or shortage. The people had no worries, and poisonous gas could not spread.
At that time, there was a Bhiksu (Buddhist monk) named Chan-ti (Chan-ti, name of a Bhiksu) who lived in this country for twenty-nine years. He used the Zhao-long-mo-he-shen-zhou (Zhao-long-mo-he-shen-zhou, Great Divine Mantra for Summoning Dragons) spoken by the Buddha to teach and guide the people, causing them all to believe and accept it. He was constantly supported by the fourfold assembly, and he never rested until his death. After Chan-ti Bhiksu passed away, his disciples burned his body with fragrant firewood, collected his relics, and built a stupa (Buddhist shrine) to enshrine them.
After Chan-ti Bhiksu passed away, poisonous gas rose again, and epidemics spread, causing countless deaths, and no one could cure them. These people thought in their hearts, 'We remember that there was once a Chan-ti Bhiksu who recited the Tathagata's (another name for the Buddha) Zhao-long-shen-zhou (Zhao-long-shen-zhou, Divine Mantra for Summoning Dragons), and even if there were illnesses and suffering, they could all be eliminated and healed. Now that he has passed away, who will save us from these calamities?' So they rushed to the former monastery where Chan-ti Bhiksu had lived.
They arrived there and saw that the willow twig that Chan-ti Bhiksu had chewed had been thrown on the ground and had grown into a tree, and there was a clear spring under the tree. The people worshiped this tree as if they were seeing Chan-ti Bhiksu alive. They broke off the willow twig, took the spring water, and returned home. They used the willow twig to brush away the illness from the sick, and sprinkled the water on the sick, and the sick all rested, their bodies were cool, and all kinds of diseases were cured. Therefore, the king, ministers, elders, laypeople, and the fourfold assembly of the entire country, all those who had illnesses and suffering, went to the former monastery to take the willow twig and the spring water, bathe the sick, and sprinkle it in all directions. All the demons, evil spirits, and poisonous ghosts disappeared, and all evils were warded off, and all things were auspicious.
The worthy A-nan (A-nan, one of the Buddha's ten great disciples) said to the fourfold assembly, 'It is not only Chan-ti Bhiksu who practices this divine mantra that is effective. In ancient South India (Nan-tian-zhu, ancient southern India), there was a layperson named Qiu-ruo-xian (Qiu-ruo-xian, name of a layperson) who upheld the five precepts, observed and practiced the ten virtues, and also recited the Tathagata's Zhao-long-shen-zhou (Zhao-long-shen-zhou, Divine Mantra for Summoning Dragons). At that time, the world was in famine and poverty, and Qiu-ruo-xian went to other countries to seek food and clothing, and gradually came to the country of Jia-luo-ye (Jia-luo-ye-guo, name of a country), and went to the residence of Shi-yin-jia-luo-yue-she (Shi-yin-jia-luo-yue-she, name of a person). At that time, there were more than one hundred people in the elder's family, all of whom were troubled by the poisonous disease of the clouds, and some of those who were sick died, and some were still alive. After the layperson arrived, all the sick people...'
得除愈。釋印迦羅越。耳自得聞諸鬼神輩。更相語言我前本時。欲令此國疫氣流行。病者使死不令得活。今者遠方有神人居士從天竺來。口中誦習如來所說召龍灌頂微妙法術。我今當往無人之處。攝取毒氣不能得行。一鬼語言何故爾乎。一鬼答言迦羅越舍車屋之中。有此神人誦習咒術。本欲行毒而今不能。不去何待。若留在此。為彼神人之所傷害。
於是以後諸鬼神輩各各惶怖。兩兩相牽三三相隨。五五相逐馳走而去。往彼山谷無人之處。各自隱藏不現身形。於是以後毒氣不行。國中人民有病苦者悉得差愈。國王流聞迦羅越舍有是神人。即便嚴駕車乘往到其所。到已前拜而問訊言。何來居士乃有如此微妙聖術。居士答言南天竺來。居士名何。答言求若先。王將居士往到宮中。七日七夜作倡妓樂而娛樂之。設種種美膳金銀珍寶衣服數通而施與之。求若居士為王說法示教利喜。王聞法音喜踴無量。國中人民無不獲福。王於是后遂與居士相將。往到竹林精舍禮拜世尊。作禮畢訖卻坐一面。佛為說法。王及臣民靡不歡喜。各隨本緣悉得道跡。
於是阿難又告四眾。今佛世尊說是灌頂召龍神咒。不但為今維耶離也。標心乃在像法之中。千歲之末佛法欲滅魔道興盛。當有惡王斷滅三寶。使法言不通破塔滅僧五濁亂時。
【現代漢語翻譯】 現代漢語譯本 病痛都消除了。釋印迦羅越（Śākya-kāravīra，人名）的耳朵親自聽到各種鬼神互相交談說：『我們先前打算讓這個國家流行瘟疫，讓病人死去而不能活。現在遠方有位神人居士從天竺（India）來，口中誦習如來所說的召龍灌頂微妙法術。我們現在應當前往無人的地方，收攝毒氣而不能得逞。』一個鬼說：『為什麼這樣？』一個鬼回答說：『在迦羅越（Kāravīra）的住所車屋中，有這位神人誦習咒術。我們本想施行毒害，現在卻不能。不去還等什麼？如果留在這裡，會被那位神人所傷害。』 從此以後，各種鬼神都非常害怕，兩個互相牽著，三個互相跟隨，五個互相追逐，奔跑逃離，前往山谷無人之處，各自隱藏不現身形。從此以後，毒氣不再流行，國內人民有病痛的都痊癒了。國王聽說迦羅越（Kāravīra）的住所有一位神人，就準備車駕前往他的住所。到達后，向前拜見並問道：『您從哪裡來？居士您有如此微妙的聖術。』居士回答說：『從南天竺（Southern India）來。』國王問：『居士您叫什麼名字？』回答說：『我叫求若先（Jñānaśānti）。』國王將居士請到宮中，七天七夜奏樂歌舞來娛樂他，設定各種美味佳餚、金銀珍寶、衣服等大量財物來佈施給他。求若先（Jñānaśānti）居士為國王說法，開示教導，使他歡喜。國王聽聞佛法，歡喜踴躍，不可限量。國內人民沒有不獲得福報的。此後，國王於是與居士一同前往竹林精舍（Veṇuvana-vihāra）禮拜世尊。行禮完畢后，退坐在一旁。佛為國王說法。國王及臣民沒有不歡喜的，各自隨其本來的因緣，都證得了道跡。 於是，阿難（Ānanda，佛陀的十大弟子之一）又告訴四眾弟子：『現在佛世尊所說的這個灌頂召龍神咒，不僅僅是爲了現在的維耶離（Vaiśālī）城，其真正的用意在於末法時代。在千歲之後，佛法將要滅亡，魔道興盛之時，當有惡王斷滅三寶（佛、法、僧），使佛法教言不能流通，破壞佛塔，滅除僧侶，五濁惡世混亂之時。
【English Translation】 English version The illnesses were all healed and eliminated. Śākya-kāravīra (name of a person) personally heard the various ghosts and spirits conversing with each other, saying: 'We originally intended to cause an epidemic to spread in this country, causing the sick to die and not be able to live. Now, a divine person, a layman, has come from India (Heavenly India), reciting the subtle Dharma of Invoking the Dragon and Consecration as spoken by the Tathagata. We should now go to a deserted place, gather the poisonous air, and not be able to succeed.' One ghost said: 'Why is that?' One ghost replied: 'In the residence and carriage house of Kāravīra, there is this divine person reciting mantras. We originally wanted to inflict poison, but now we cannot. What are we waiting for if we don't leave? If we stay here, we will be harmed by that divine person.' From then on, all the ghosts and spirits were terrified, two holding each other, three following each other, five chasing after each other, running away to deserted places in the mountains and valleys, each hiding and not showing their forms. From then on, the poisonous air no longer spread, and the people in the country who were sick were all healed. The king heard that there was a divine person in the residence of Kāravīra, so he prepared his carriage and went to his residence. Upon arriving, he bowed and asked: 'Where do you come from? Layman, you have such subtle and sacred skills.' The layman replied: 'I come from Southern India.' The king asked: 'What is your name, Layman?' He replied: 'My name is Jñānaśānti.' The king invited the layman to the palace, entertaining him with music and dance for seven days and seven nights, providing various delicacies, gold, silver, treasures, and clothing in abundance to give to him. The layman Jñānaśānti preached the Dharma to the king, instructing and guiding him, making him rejoice. The king, upon hearing the Dharma, rejoiced and leaped with joy immeasurably. There was no one in the country who did not receive blessings. After this, the king then went with the layman to the Veṇuvana-vihāra (Bamboo Grove Monastery) to pay homage to the World Honored One. After paying homage, they retreated and sat to one side. The Buddha preached the Dharma to the king. The king and his ministers were all delighted, and each, according to their original causes and conditions, attained the path. Then, Ānanda (one of the ten great disciples of the Buddha) again told the fourfold assembly: 'Now, this Invoking the Dragon and Consecration mantra spoken by the Buddha, the World Honored One, is not only for the present city of Vaiśālī, but its true intention lies in the Dharma-ending age. After a thousand years, when the Buddha-dharma is about to perish and the demonic path is flourishing, there will be evil kings who cut off the Three Jewels (Buddha, Dharma, Sangha), causing the teachings of the Buddha-dharma not to circulate, destroying pagodas, eliminating monks, and the five turbidities will be in chaos.'
為是當來諸眾生輩。演說此法示于未聞。普使宣傳流佈世間。人民受者不遭患難。眾病除愈死得昇天。
阿難又言諸四輩弟子。若有國土有疾厄者。橫為邪神諸惡龍輩。及諸山精銜火燒人。又吐惡毒氣侵陵萬姓。有此災變不吉祥時。當澡嗽口齒清凈受行齋戒。不食五辛不得飲酒啖肉。當禮敬十方諸佛。懸繒幡蓋請召眾僧。一日七遍轉是召龍大神咒經。邪氣云除眾善集身。解釋病者熱毒消除。病苦得愈得吉祥福。賢者阿難又復告言。諸四輩弟子若疾厄之日。當以香泥泥地。然十方燈散雜色華。燒眾雜香兜婁婆畢力伽沉水膠香婆香安息香等。燒是香時亦能使魔隱藏不現不復害人。即得吉祥萬病除愈。佛說經竟。四眾人民無不歡喜。釋梵諸天以好香華。供散佛上以為供養。阿難問佛言。說是語已當何名之云何奉行。佛言阿難此經名為灌頂召龍大神咒經。又名行經之人因緣本事經如法受持大眾人民天龍鬼神聞經歡喜作禮奉行。
灌頂經卷第九 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂梵天神策經卷第十
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在因沙崛山中。與千二百五十比丘俱。菩薩三萬人。佛為天龍八部說法。人民鬼神各隨業緣得道不同。說法既竟。於是
【現代漢語翻譯】 現代漢語譯本： 『這是爲了將來那些眾生，為他們演說此法，向未曾聽聞的人展示，普遍使之宣傳流佈於世間，人民接受此法就不會遭遇患難，各種疾病消除痊癒，死後能夠昇天。』 阿難又說：『各位四輩弟子，如果某個國土有疾病災厄，橫遭邪神、各種惡龍，以及山精鬼怪口銜火焰燒人，又吐出惡毒之氣侵擾百姓，有這種災變不吉祥的時候，應當沐浴漱口，保持身心清凈，受持齋戒，不吃五辛（大蒜、蔥、韭菜、藠頭、興渠），不得飲酒吃肉，應當禮敬十方諸佛，懸掛幡幢寶蓋，請召眾僧，一天七遍誦讀這部《召龍大神咒經》，邪氣就會消散，各種善事聚集於身，解除病人的熱毒，病苦得以痊癒，獲得吉祥福報。』賢者阿難又告訴大家：『各位四輩弟子，如果遇到疾病災厄的日子，應當用香泥塗地，點燃十方燈，散佈各種顏色的鮮花，焚燒各種雜香，如兜婁婆（一種香料），畢力伽（一種香料），沉水香，膠香，婆香（一種香料），安息香等。焚燒這些香的時候，也能使魔鬼隱藏不現身，不再危害人，就能得到吉祥，各種疾病消除痊癒。』佛說完這部經，在場的四眾弟子無不歡喜。釋（帝釋天）梵（梵天）諸天用美好的香花供養散佈在佛的身上，以此作為供養。阿難問佛說：『這部經說完之後，應當叫什麼名字，如何奉行？』佛說：『阿難，這部經名為《灌頂召龍大神咒經》，又名《行經之人因緣本事經》，應當如法受持。大眾、人民、天龍鬼神聽聞此經，歡喜作禮，奉行。』 《灌頂經》卷第九 《大正藏》第21冊 No. 1331 《佛說灌頂經》 《佛說灌頂梵天神策經》卷第十 東晉天竺三藏帛尸梨蜜多羅譯 我聽到的是這樣的：一時，佛在因沙崛山（山名）中，與一千二百五十位比丘在一起，還有三萬位菩薩。佛為天龍八部（佛教中的八類護法神）說法，人民鬼神各自隨著自己的業緣得到不同的證悟。說法完畢后，於是。
【English Translation】 English version: 'This is for the sake of all sentient beings in the future, to expound this Dharma for them, to reveal it to those who have not heard it, to universally propagate and spread it throughout the world, so that people who receive this Dharma will not encounter suffering, all kinds of diseases will be eliminated and healed, and they will be reborn in the heavens after death.' Ananda also said, 'If there are lands where the four groups of disciples reside that are afflicted with disease and calamity, and are subject to the violence of evil spirits, various evil dragons, and mountain demons who breathe fire and burn people, and who exhale poisonous vapors that harm the populace, then when such inauspicious disasters occur, they should bathe and rinse their mouths, maintain purity of body and mind, observe the precepts of fasting, abstain from the five pungent roots (garlic, onions, leeks, shallots, and asafoetida), and not drink alcohol or eat meat. They should pay homage to the Buddhas of the ten directions, hang banners and canopies, invite the Sangha, and recite this 'Great Dragon Summoning Dharani Sutra' seven times a day. Evil influences will then be dispelled, all good fortune will gather, the feverish poison of the sick will be relieved, their suffering will be healed, and they will obtain auspicious blessings.' The worthy Ananda further said, 'If the four groups of disciples encounter days of disease and calamity, they should plaster the ground with fragrant mud, light lamps in the ten directions, scatter flowers of various colors, and burn various fragrant incenses, such as Turushka (a type of incense), Bilva (a type of incense), aloeswood, guggul, kundurru (a type of incense), and benzoin. When these incenses are burned, they can also cause demons to hide and not appear, and they will no longer harm people. Thus, they will obtain auspiciousness, and all diseases will be eliminated and healed.' After the Buddha finished speaking this sutra, the four assemblies present were all delighted. Shakra (Indra) and Brahma (Brahma) and other devas scattered beautiful fragrant flowers upon the Buddha as an offering. Ananda asked the Buddha, 'What should this sutra be called after it has been spoken, and how should it be practiced?' The Buddha said, 'Ananda, this sutra is called the 'Crowning Great Dragon Summoning Dharani Sutra,' and it is also called the 'Sutra of the Causal Deeds of Those Who Practice the Sutra.' It should be received and upheld in accordance with the Dharma. The assembly, the people, the nagas, and the spirits, upon hearing this sutra, rejoiced, paid homage, and practiced it.' Crowning Sutra, Volume Nine Taisho Tripitaka, Volume 21, No. 1331, Buddha Speaks the Crowning Sutra The Sutra of the Brahma Deva's Divine Strategy Spoken by the Buddha, Crowning Sutra, Volume Ten Translated by the Tripiṭaka Master帛尸梨蜜多羅(Bósīlímìduōluó) of Eastern Jin from India Thus have I heard: At one time, the Buddha was in the 因沙崛山(Yīnshājuéshān) mountain, together with twelve hundred and fifty bhikshus and thirty thousand bodhisattvas. The Buddha was expounding the Dharma for the 天龍八部(Tiānlóngbābù) (the eight classes of deities and demigods in Buddhism), and the people, ghosts, and spirits each attained enlightenment differently according to their karmic conditions. After the Dharma talk was completed, then.
梵王從座而起。長跪合掌而白佛言。世尊我于眾生。有微因緣多歸依者。又見人民悉受苦惱。心中疑惑不能決了。今欲承佛威神之力。出梵天結愿一百偈頌以為神策。惟愿世尊許可此事。復作是言。我常見諸異道輩九十五種。各有雜術為人決疑。而今世尊正覺最上更無此法。是故啟問唯愿聽許。佛言梵王善哉善哉。汝能為未來五濁惡世。像法眾生多諸疑惑。信邪倒見不識真正。汝既慈悲欲為說者。嘉也梵王我助汝喜。善也梵王隨意演說。梵王聞佛讚歎策經歡喜踴躍。即于眾中語四輩言。今我梵王承佛威神。演說卜經一百偈頌以示萬姓。決了狐疑知人吉兇。今以偈頌而說卦曰。
若聞佛咒經 百魅皆消形 舍宅得安隱 縣官不橫生 迴向無上道 梵天帝相榮 仕宦得高遷 世世獲嘉名 既能有好心 不能平其本 供養不專一 功德日減損 前行已不善 改更亦不晚 今悉令吉利 祿位自然返 先身無福慶 是故墮罪中 不信於三寶 輕笑慢世雄 現世獲苦惱 從此致命終 積罪如丘山 業報真無窮 若欲覓福祐 懺謝燒眾香 帝釋常扶助 所向皆吉祥 疫毒自消除 至終無遺殃 世世享其福 得生昇天堂 恐此事不成 終為人所發 喪死非
【現代漢語翻譯】 現代漢語譯本 梵天王從座位上站起來，長跪合掌，對佛說：『世尊，我對眾生有一點因緣，很多人都歸依我。又看到人民都遭受苦惱，心中疑惑不能決斷。現在想憑藉佛的威神之力，宣說梵天結愿的一百首偈頌，作為神奇的策略。希望世尊允許這件事。』又說：『我經常看到各種外道，九十五種之多，各有雜術為人解決疑惑。而現在世尊的正覺是最上的，沒有比這更好的方法了。所以才啟問，希望您能允許。』 佛說：『梵天王，很好很好。你能夠爲了未來五濁惡世，像法時代的眾生，他們有很多疑惑，相信邪說，顛倒知見，不認識真正的佛法，你既然慈悲想要為他們說法，這很好啊，梵天王，我為你感到高興。很好啊，梵天王，隨你的意願演說吧。』梵天王聽了佛的讚歎，策經的歡喜踴躍，就在大眾中對四眾弟子說：『現在我梵天王憑藉佛的威神，演說卜經的一百首偈頌，來昭示萬姓，決斷狐疑，知道人的吉兇。現在用偈頌來說卦：』
『如果聽到佛的咒語經典，各種妖魅都會消失形跡，住宅能夠得到安穩，官司不會無端發生，迴向無上的菩提道，梵天和帝釋天都會感到光榮，做官的能夠得到高昇，世世代代獲得美好的名聲。 既然能夠有好心，卻不能端正根本，供養不專一，功德就會日益減少。以前的行為已經不好，改正也不算晚，現在都能夠變得吉祥順利，俸祿和地位自然會回來。 前世沒有福氣，所以墮落到罪惡之中，不相信三寶（佛、法、僧），輕視嘲笑世間的英雄，現世獲得苦惱，從此走向死亡，積累的罪惡像山一樣高，業報真是無窮無盡。 如果想要尋求福佑，懺悔罪過，焚燒眾香，帝釋天常常扶助，所去的地方都吉祥如意，疫病和毒害自然消除，最終沒有遺留的災殃，世世代代享受福報，能夠往生到天堂。 恐怕這件事不能成功，最終被人揭發，喪事死亡並非偶然。』
【English Translation】 English version Then Brahmā arose from his seat, knelt with palms together, and said to the Buddha: 'World-Honored One, I have a slight karmic connection with sentient beings, and many take refuge in me. Moreover, I see that people are suffering, and my heart is filled with doubts that I cannot resolve. Now, I wish to rely on the Buddha's majestic power to proclaim one hundred verses of Brahmā's vows as a divine strategy. I hope the World-Honored One will permit this matter.' He further said: 'I often see various heretics, ninety-five kinds in all, each with their own miscellaneous arts to resolve people's doubts. But now, the World-Honored One's perfect enlightenment is the highest, and there is no better method than this. Therefore, I inquire and hope that you will allow it.' The Buddha said: 'Brahmā, excellent, excellent. You are able to, for the sake of sentient beings in the future age of the five defilements, the Dharma-resemblance age, who have many doubts, believe in heresies, have inverted views, and do not recognize the true Dharma, since you are compassionate and wish to speak for them, that is good, Brahmā, I rejoice in your merit. Excellent, Brahmā, speak as you wish.' Brahmā, hearing the Buddha's praise and rejoicing in the encouragement, said to the fourfold assembly: 'Now, I, Brahmā, relying on the Buddha's majestic power, will proclaim one hundred verses of divination to show to all people, resolve their doubts, and know their good and bad fortunes. Now, I will speak the hexagrams in verses:'
'If one hears the Buddha's mantras and sutras, all demons will vanish, the home will be peaceful, and lawsuits will not arise without cause. Dedicate the merit to the unsurpassed path of enlightenment, and Brahmā and Indra (Śakra) will be honored. Officials will be promoted, and generations will gain good names. Since you can have a good heart, but cannot rectify the root, and offerings are not dedicated, merit will be reduced day by day. If past actions have been bad, it is not too late to change. Now, all will be auspicious and smooth, and salary and position will naturally return. In the past life, there was no blessing, so one fell into sin. One does not believe in the Three Jewels (Buddha, Dharma, Sangha), and lightly laughs at the hero of the world. In this life, one suffers, and from this, one's life ends. Accumulated sins are like mountains, and karmic retribution is truly endless. If you want to seek blessings, repent of your sins, and burn incense, Indra (Śakra) will always help, and all places you go will be auspicious. Epidemics and poisons will naturally disappear, and in the end, there will be no remaining disasters. Generations will enjoy blessings and be reborn in heaven. I fear that this matter will not succeed and will eventually be revealed by others. Funerals and deaths are not accidental.'
一人 哭泣彌年月 魔邪之所作 遂便從此沒 若能念三寶 更得無遺穢 汝常好情性 何故生怨惡 輕笑于沙門 謂之如寄託 世世得其報 終為邪所掠 出道逢官家 恒為吏所縛 念汝少孤苦 跉𨂲在道門 正心相和順 勿令他生怨 報心無虧盈 祿位加子孫 安隱無疾病 當知梵天恩 既已墮罪中 又以罪誤人 殃注相結連 皆是宿世因 可共修正行 專意習精勤 保此得解脫 遠離地獄身 不欲行仁義 欺詐常為先 若入江海中 逢風不得前 縱逸隨流浪 風波覆其船 沉溺在水中 姓命豈得全 既有嘉善心 又有好名祿 修于諸正行 世世蒙其福 安隱而無為 親友亦歡穆 發願無不果 所求真應速 若欲遠治生 求覓諸財寶 莫行不慈心 中路見不好 專心念于佛 疾得無上道 世世獲果報 安隱壽得老 貢高作魔師 教人殺眾生 業報既無窮 一到入幽冥 邪鬼不能祐 禍橫百端生 可歸於三寶 能拔罪苦名 一子行五逆 為汝作禍災 劫奪人財物 離散失骨骸 當在空野中 骼露不得埋 世世不見好 地獄中徘徊 已能有好心 便宜盡其功
【現代漢語翻譯】 現代漢語譯本 一人哭泣，年復一年， 這是魔邪所為，最終沉淪。 若能唸誦三寶（佛、法、僧），便能去除所有污穢。 你常有好性情，為何生出怨恨惡念？ 輕蔑嘲笑沙門（出家修道的人），認為他們如同寄託。 世世代代遭受報應，終將被邪惡掠奪。 出路遇到官府，總是被官吏束縛。 念你年少孤苦，在道門中困頓。 以正心與人和睦相處，不要讓他人生出怨恨。 以真心回報，不虧待他人，福祿會加於子孫。 安穩無疾病，當知這是梵天（Brahma）的恩賜。 既已墮入罪惡之中，又以罪惡誤導他人。 災禍相連不斷，這都是前世的因果。 應當共同修正修行，專心致志地精進努力。 保持這樣就能得到解脫，遠離地獄之身。 不願行仁義之事，欺騙詐偽總是先行。 若進入江海之中，遇到狂風無法前進。 放縱漂流，風浪會傾覆船隻。 沉溺在水中，性命怎能保全？ 既有善良美好的心，又有好的名聲和俸祿。 修習各種正當的修行，世世代代蒙受福報。 安穩自在，親朋好友也和睦快樂。 發願沒有不實現的，所求之事真實而迅速應驗。 若想遠行經商，尋求各種財寶， 不要懷有不慈悲的心，中途會遇到不好的事情。 專心念誦佛陀，迅速證得無上之道。 世世代代獲得果報，安穩長壽。 貢高我慢，充當魔師，教唆他人殺害眾生。 業報無窮無盡，一旦墮落就進入幽冥地獄。 邪惡鬼神不能庇佑，各種災禍接連發生。 應當歸依三寶（佛、法、僧），能夠拔除罪苦之名。 一子行五逆之罪，為你帶來禍患災難。 搶劫他人財物，導致離散，屍骨分離。 將會暴露在荒野之中，屍骨無法埋葬。 世世代代不得安好，在地獄中徘徊。 既然已經有了善良的心，就應該盡力行善。
【English Translation】 English version A person weeps, year after year, This is the work of demons and evil, eventually leading to downfall. If one can recite the Three Jewels (Buddha, Dharma, Sangha), one can remove all defilements. You often have a good nature, why do you generate resentment and evil thoughts? Disparagingly laughing at the Shramanas (ascetics), considering them as mere dependencies. Receiving retribution generation after generation, eventually being plundered by evil. Encountering officials on the road, always being bound by the authorities. Considering your youth and loneliness, struggling in the Taoist gate. Get along with people in harmony with a righteous mind, do not let others generate resentment. Repay with a sincere heart, without being unfair, blessings and prosperity will be added to your descendants. Peace and freedom from illness, know that this is the grace of Brahma. Having already fallen into sin, and misleading others with sin. Calamities are connected continuously, all of this is the karma of past lives. One should jointly correct practice, focusing intently on diligent effort. Maintaining this, one can obtain liberation, and stay away from the body of hell. Unwilling to practice benevolence and righteousness, deception and fraud always come first. If entering the rivers and seas, encountering strong winds, one cannot move forward. Indulging in drifting, the wind and waves will overturn the boat. Drowning in the water, how can life be preserved? Having both a kind and good heart, and a good reputation and salary. Cultivating all kinds of righteous practices, generation after generation receiving blessings. Peaceful and at ease, relatives and friends are also harmonious and happy. Vows are always fulfilled, what is sought is truly and quickly answered. If wanting to travel far for business, seeking various treasures, Do not harbor an unkind heart, you will encounter bad things along the way. Focus on reciting the Buddha, quickly attaining the unsurpassed path. Generation after generation obtaining rewards, peaceful and long-lived. Arrogant and conceited, acting as a demon master, instigating others to kill living beings. The karma is endless, once fallen, one enters the dark hell. Evil spirits cannot protect, various disasters occur one after another. One should take refuge in the Three Jewels (Buddha, Dharma, Sangha), able to remove the name of sinful suffering. A son commits the five rebellious acts, bringing you misfortune and disaster. Robbing others of their wealth, causing separation, bones separated. Will be exposed in the wilderness, bones unable to be buried. Generation after generation not finding peace, wandering in hell. Since you already have a kind heart, you should do your best to do good.
何為寂寞住 徒勞守于空 若必成其愿 受報亦無窮 世世所生處 常在天人中 所遇皆不好 每每不從意 此是心不凈 故與如斯事 不肯悔其過 將欲求何冀 若能盡心持 祿官自然至 每見不良人 事事皆悉好 恐是罪未至 此榮非長保 一報墮地獄 出入生憂惱 世間愚劣人 意謂當至老 一身既獲好 親友亦忻忻 常見梵釋眾 與之為等鄰 意業亦滋茂 道心亦日新 萬物皆有報 豈不習精勤 遂為賊所得 剝奪失珍寶 奉法莫進退 如是致不好 從今可改更 敬崇於三寶 魔邪皆馳散 眾魅不能惱 汝昔有慈悲 割口飯餵人 羸老得救命 色力具足鮮 愍念眾生故 濟物常在貧 尋得歡樂報 當在明年春 奉法不堅意 迷惑信魔邪 邪見殺眾生 百魅皆得祠 墮罪入地獄 億劫無出時 悔過於三寶 解脫無狐疑 汝欲居此宅 大兇不可止 子孫多零落 災火四面起 每每見不好 牛犢悉疫死 梵天語汝實 移可安隱耳 其福何烔烔 及致於鳳凰 麒麟為汝感 聖王亦來翔 難有世無雙 諸天散花香 得報獲其功 百事皆吉祥 造心既不清 梵天
【現代漢語翻譯】 現代漢語譯本 什麼是寂寞的居住呢？徒勞地守護著空無。 如果一定要實現願望，那麼所受的果報也是無窮無盡的。 世世代代所出生的地方，常常在天界和人間。 所遇到的都是不好的事情，常常不能如意。 這是因為內心不清凈，所以才會遇到這樣的事情。 不肯悔改自己的過錯，又將期望什麼呢？ 如果能夠盡心盡力地堅持，俸祿官位自然會到來。 常常看到不好的人，事事都很好。 恐怕是罪惡還沒有到來，這樣的榮華富貴不能長久保持。 一旦報應到來墮入地獄，出入都充滿憂愁煩惱。 世間的愚蠢之人，心裡想著可以一直到老。 自身既然獲得了好處，親朋好友也都很高興。 常常看到梵天（Brahmā，色界天之主）和帝釋天（Indra，忉利天之主）等天神，與他們平起平坐。 意念也更加滋長，道心也日益更新。 萬事萬物都有報應，難道不應該學習精進勤奮嗎？ 於是被盜賊所得，剝奪失去了珍寶。 奉行佛法不堅定，像這樣會導致不好的結果。 從今以後可以改變，恭敬崇拜三寶（佛、法、僧）。 邪魔都會逃散，各種鬼魅不能侵擾。 你過去有慈悲心，割開自己的嘴巴用飯餵養他人。 瘦弱的老人因此得救，生命得以延續，氣色和力量都恢復鮮活。 因為憐憫眾生的緣故，救濟他人常常在貧困之中。 將會尋得歡樂的果報，就在明年春天。 奉行佛法不堅定，迷惑相信邪魔外道。 用邪見殺害眾生，各種鬼魅都得到祭祀。 墮落罪惡進入地獄，億萬劫都無法脫身。 向三寶（佛、法、僧）懺悔過錯，解脫沒有疑惑。 你想要居住的這個宅子，非常不吉利無法阻止。 子孫會多有零落，災禍之火從四面八方燃起。 常常看到不好的事情，牛犢全都因瘟疫而死。 梵天（Brahmā，色界天之主）告訴你實話，搬走才可以安穩。 那福德多麼興盛啊，甚至引來了鳳凰。 麒麟為你所感應，聖明的君王也來此地巡視。 這是難得的世間無雙的景象，諸天散下花朵和香氣。 得到果報獲得功德，百事都吉祥如意。 如果內心不清凈，梵天（Brahmā，色界天之主）...
【English Translation】 English version What is solitary dwelling? Vainly guarding emptiness. If one must fulfill their wishes, the retribution received will be endless. The places where one is born in each lifetime are often in the heavens and among humans. What one encounters are all bad things, and often things do not go as desired. This is because the mind is impure, and therefore such things happen. If one is unwilling to repent for their mistakes, what can they hope for? If one can wholeheartedly persevere, then salary and official position will naturally come. Often one sees bad people, and everything goes well for them. Perhaps the sin has not yet arrived; such glory cannot be maintained for long. Once retribution comes and one falls into hell, entering and exiting are filled with sorrow and distress. The foolish people of the world think that they can continue until old age. Since they themselves have obtained benefits, their relatives and friends are also delighted. Often one sees Brahmā (lord of the Form Realm) and Indra (lord of the Trayastrimsa Heaven) and other deities, on equal footing with them. Their thoughts also grow, and their aspiration for the path is renewed daily. All things have retribution; should one not learn to be diligent and assiduous? Then they are taken by thieves, and their treasures are stripped away. If one is not steadfast in upholding the Dharma, such will lead to bad results. From now on, one can change and respect and revere the Three Jewels (Buddha, Dharma, Sangha). Demons and evil will all scatter, and various spirits will not be able to disturb you. In the past, you had compassion and cut open your mouth to feed people with rice. The weak and old were saved and their lives were extended, and their complexion and strength were restored to freshness. Because of compassion for sentient beings, helping others is often done in poverty. You will find joyful retribution, which will be in the coming spring. If one is not steadfast in upholding the Dharma, and is deluded into believing in demons and evil. Using wrong views to kill sentient beings, and various spirits are all worshiped. Falling into sin and entering hell, one will not be able to escape for billions of kalpas. Repent for your mistakes to the Three Jewels (Buddha, Dharma, Sangha), and liberation will be without doubt. The house you want to live in is very inauspicious and cannot be stopped. Many descendants will be scattered, and the fire of disaster will rise from all sides. Often one sees bad things, and all the calves die from the plague. Brahmā (lord of the Form Realm) tells you the truth, moving away will bring peace. How prosperous is that fortune, even attracting the phoenix. The Qilin is sensed by you, and the wise king also comes to inspect this place. This is a rare and unparalleled sight in the world, and the heavens scatter flowers and fragrance. Receiving retribution and gaining merit, everything is auspicious and as desired. If the mind is not pure, Brahmā (lord of the Form Realm)...
所不護 出門逢毒狼 坐自生禍故 大小互相向 晝夜懷荒怖 何不奉正真 自獲安隱度 等心施於人 獲報無窮已 相與種福田 減割于身已 慳吝懷貪惜 坐守財物死 佈施持凈戒 世世從緣起 汝有嘉福田 后便致富貴 今現人所敬 德行亦鬱鬱 高顯而無比 眾中之大師 壽命亦延長 眾聖為等類 汝雖有廣慮 不知念無常 作善得其福 作惡得其殃 禮拜向三寶 供養散花香 釋梵相擁護 萬事皆吉祥 是人福力多 每每蒙神護 所求自如意 無不安隱度 必無他險難 名聞亦流佈 釋梵口所說 吉祥不相誤 汝有諸兒子 一子五逆惡 為汝作禍災 恒為人所薄 撩亂生罪過 魔魅互來作 疾病不咒治 一以委湯藥 師有所言說 憶在不失忘 修作諸福德 魔邪自消藏 但當禮三寶 正念魔敢當 令汝得財寶 然後亦吉祥 種惡得其殃 閤家悉疾病 困者非一人 乃得慮滅性 皆是先世因 所以致危命 若能誨今身 災邪悉流迸 汝是不吉人 故使居此間 中有邪魅鬼 恒來相流連 三魂及七魄 繫縛在空山 恍惚既不定 終當墮深淵 產乳悉通利
【現代漢語翻譯】 現代漢語譯本 所不護 出門遇到毒狼，坐著也會發生災禍。 無論大小，互相爭鬥，日夜充滿恐懼。 為何不信奉真正的佛法，自己獲得安穩解脫？ 以平等心對待他人，獲得的福報無窮無盡。 互相一起種植福田，減少對自身的執著。 如果吝嗇，心懷貪念，只能坐守財物而死去。 佈施，持守清凈的戒律，世世代代都從因緣生起。 你擁有美好的福田，將來必定會變得富貴。 現在受到人們的尊敬，德行也十分美好。 高尚顯赫，無人能比，是眾人中的大師。 壽命也會延長，與眾聖賢同等。 你雖然有廣闊的思慮，卻不知道要想到無常。 行善得到福報，作惡得到災殃。 禮拜三寶（佛、法、僧），供養鮮花和香。 帝釋（Śakra）和梵天（Brahmā）會擁護你，萬事都會吉祥。 這個人福力深厚，常常受到神靈的庇護。 所求的事情自然如意，沒有不安穩的時候。 必定沒有其他的危險和災難，名聲也會流傳。 這是帝釋（Śakra）和梵天（Brahmā）所說，吉祥不會有錯。 你有許多兒子，其中一個兒子犯下五逆大罪。 為你帶來災禍，總是被人輕視。 擾亂秩序，製造罪過，邪魔鬼怪互相勾結。 疾病不用咒語治療，完全依靠湯藥。 師父所說的話，要記住不要忘記。 修行積攢各種福德，邪魔自然消散隱藏。 只要禮拜三寶（佛、法、僧），以正念面對，邪魔不敢阻擋。 讓你得到財寶，然後一切吉祥。 種下惡因得到惡果，全家都會生病。 受困的人不止一個，甚至會喪失本性。 這些都是前世的因，所以導致了危及性命的境地。 如果能夠教誨今生，災禍邪惡都會消散。 你是不吉祥的人，所以才住在這裡。 有邪惡的鬼魅，總是和你糾纏在一起。 三魂和七魄，被束縛在空曠的山中。 精神恍惚不定，最終會墮入深淵。 生產和哺乳都會順利。
【English Translation】 English version What is Not Protected Going out, you meet poisonous wolves; sitting, misfortune arises. Whether big or small, they fight each other, filled with fear day and night. Why not take refuge in the true Dharma, to attain peaceful liberation? Treat others with equanimity, and the merit gained will be endless. Together, cultivate the field of merit, reducing attachment to oneself. If you are stingy and greedy, you can only guard your wealth until death. Giving alms and upholding pure precepts, arise from conditions in every lifetime. You possess a beautiful field of merit; in the future, you will surely become rich and noble. Now you are respected by people, and your virtue is also excellent. Noble and eminent, unparalleled, you are a great teacher among the people. Your lifespan will also be extended, equal to the sages. Although you have broad thoughts, you do not remember impermanence. Doing good brings blessings, doing evil brings calamity. Pay homage to the Three Jewels (Buddha, Dharma, Sangha), offering flowers and incense. Śakra (帝釋) and Brahmā (梵天) will protect you, and all things will be auspicious. This person has great merit, and is often protected by gods. What is sought is naturally as desired, without any unease. There will surely be no other dangers or difficulties, and fame will spread. This is what Śakra (帝釋) and Brahmā (梵天) said; auspiciousness is not mistaken. You have many sons, one of whom commits the five rebellious acts. Bringing disaster to you, always despised by people. Disturbing order and creating sins, demons and ghosts collude with each other. Illness is not treated with spells, relying entirely on medicine. The words of the teacher, remember and do not forget. Cultivate and accumulate various merits, and demons will naturally disappear and hide. Just pay homage to the Three Jewels (Buddha, Dharma, Sangha), face demons with right mindfulness. Let you obtain wealth, and then everything will be auspicious. Planting evil seeds brings evil results, and the whole family will be sick. Those in distress are not just one person, and may even lose their nature. These are all causes from past lives, leading to life-threatening situations. If you can teach this life, disasters and evils will all dissipate. You are an inauspicious person, which is why you live here. There are evil ghosts, always lingering with you. The three souls and seven spirits are bound in the empty mountains. Being distracted and uncertain, you will eventually fall into a deep abyss. Childbirth and lactation will all be smooth.
男女皆聰明 梵天說神策 魔邪不得生 專心向正覺 禮拜無虧盈 漸漸增其福 祿位自來榮 前可寄財物 本不令生長 何忽說欺誑 過失非一兩 可還此財寶 造經及形像 輒生輕慢心 必當墮羅網 五逆欺君父 謂之是長保 恐此有業報 世世生煩惱 意業所纏綿 是以不見好 子可自改心 歸命無上道 我念汝一身 飄薄在軍中 君主相護念 保令結始終 入陣常獲勝 意勇必有功 此是梵天助 勢力長無窮 為人懷弊惡 坐此危身命 五逆誣君父 恒與財利競 諸天所不護 兒孫悉流迸 善當學忍辱 莫恣于情性 莫信于邪師 欺誑多誤人 但自一心念 保離罪咎身 今雖見不好 后當生福因 子可悔眾穢 正覺度苦人 汝欲貨雜物 所向皆吉利 但當勤精進 財物自如意 牛馬豬羊犬 長益而昌盛 疫鬼不得便 善神為汝記 雖言奉三寶 不行恭敬心 破齋毀經戒 言輒生丑音 輕慢于神明 罪報不可任 每行不善意 死入地獄深 汝家有十人 返逆無反覆 口舌相鬥亂 言音難盡究 治生不獲利 畜養不滋茂 懷惡終不滅 梵天所不祐 大
【現代漢語翻譯】 現代漢語譯本 男女都聰明 梵天（Brahma，印度教的創造之神）說神妙的策略，邪魔外道無法產生。 專心向往正覺（Sammasambuddha，完全覺悟的佛陀），禮拜不會有虧損。 漸漸增加他們的福報，官位自然會來臨。 以前可以寄放財物，原本不會讓它生長。 為何突然說欺騙的話？過失不止一兩件。 應該歸還這些財寶，用來建造佛經和佛像。 如果輕易產生輕慢之心，必定會墮入羅網。 犯下五逆之罪（matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha），欺騙君主和父親，還說這是長久的保障。 恐怕這會有業報，世世代代都生煩惱。 被意業所纏繞，因此看不到好的事情。 你可以自己改變心意，歸命于無上的佛道。 我想到你一個人，漂泊在軍隊中。 君主互相保護關懷，保證你能堅持到最後。 進入戰場常常獲勝，意志勇敢必定有功勞。 這是梵天（Brahma）的幫助，勢力長久無窮。 因為為人心懷邪惡，因此危及自身性命。 犯下五逆之罪，誣陷君主和父親，總是與財利競爭。 諸天不保護這樣的人，兒孫都會流離失所。 應該學習忍辱，不要放縱自己的情慾。 不要相信邪師，他們的欺騙會誤導很多人。 只要一心念佛，保證能脫離罪惡的身體。 現在雖然看到不好，以後會產生福報的因緣。 你可以懺悔各種污穢，正覺（Sammasambuddha）能救度痛苦的人。 你如果想販賣雜物，無論去哪裡都會吉祥順利。 只要勤奮精進，財物自然會如意。 牛、馬、豬、羊、狗，都會增長而昌盛。 疫鬼無法得逞，善神會為你記錄。 雖然口頭上說奉行三寶（Buddha, Dharma, Sangha），卻沒有恭敬心。 破壞齋戒，毀壞經書和戒律，說話總是發出難聽的聲音。 輕慢神明，罪報無法承擔。 每次都懷著不善良的意念，死後會墮入深深的地獄。 你家有十個人，反覆無常。 口舌互相爭鬥，言語難以說盡。 經營生計不能獲利，畜養的牲畜不能繁茂。 心懷邪惡始終不滅，不被梵天（Brahma）所保佑。
【English Translation】 English version Both men and women are intelligent. Brahma (the creator god in Hinduism) speaks of divine strategies, so that demons and heresies cannot arise. Devotedly turning towards Sammasambuddha (the fully enlightened Buddha), worship will not result in loss. Gradually increasing their blessings, official positions will naturally come. In the past, one could deposit belongings, originally not intending for them to grow. Why suddenly speak of deception? The faults are more than just one or two. One should return these treasures and use them to build scriptures and images. If one easily generates a heart of contempt, one will surely fall into the net. Committing the five heinous crimes (matricide, patricide, Arhat-slaying, wounding a Buddha, and creating schism in the Sangha), deceiving the ruler and father, and still claiming it as a long-term guarantee. I fear this will have karmic retribution, with suffering in every lifetime. Entangled by mental karma, therefore one cannot see good things. You can change your mind yourself, taking refuge in the unsurpassed path of the Buddha. I think of you alone, drifting in the army. The rulers protect and care for each other, ensuring you can persevere to the end. Entering the battlefield often brings victory, and courage will surely bring merit. This is the help of Brahma, whose power is long and endless. Because one harbors evil, one endangers one's own life. Committing the five heinous crimes, falsely accusing the ruler and father, always competing for wealth and profit. The heavens do not protect such people, and their children and grandchildren will be scattered. One should learn patience and forbearance, and not indulge in one's desires. Do not trust evil teachers, their deceptions will mislead many people. Just focus on reciting the Buddha's name, ensuring you can escape from the sinful body. Although you see bad things now, you will create causes for blessings in the future. You can repent of all defilements, and Sammasambuddha can save suffering people. If you want to sell miscellaneous goods, wherever you go will be auspicious and smooth. As long as you are diligent and strive forward, wealth will naturally be as you wish. Cows, horses, pigs, sheep, and dogs will grow and prosper. Epidemic ghosts cannot succeed, and good spirits will record it for you. Although verbally claiming to uphold the Three Jewels (Buddha, Dharma, Sangha), there is no reverence in the heart. Breaking fasts, destroying scriptures and precepts, and always uttering unpleasant sounds. Disrespecting the gods, the retribution for sins is unbearable. Every time harboring unkind thoughts, after death one will fall into the deep hell. There are ten people in your family, who are fickle and unreliable. Their mouths and tongues fight each other, and their words are hard to fully understand. Managing a livelihood does not bring profit, and raising livestock does not flourish. Harboring evil will never cease, and one is not protected by Brahma.
義有此人 何為江湖間 可還入親里 自然得高遷 今日雖未獲 必當在來年 家室歡且樂 然後信梵天 汝常信罪福 及作不善事 空言畏無常 無修改更意 今者既不專 便不獲吉利 梵釋語汝實 慎勿生疑思 人能奉最勝 正覺第一道 但當唸經戒 魔邪不能惱 眾魔不能幹 善神常相保 愛法如珠玉 入惡無不好 人慾奉三寶 歸正卻眾邪 意中不理盡 魔邪悉來加 嬈觸作諸怪 禍至必不賒 災耗連日生 負罪如恒沙 財物不可保 分散理無常 慳貪懷嫉妒 世世受其殃 吝惜不佈施 坐守財物亡 欲避路無從 是名不吉祥 自言通道德 精進常自守 內心懷不吉 後身墮餓鬼 罵詈無本末 謂師是老叟 傳語後世人 師恩不可負 勤修於人務 福祿及子孫 如是之報應 皆由宿世恩 出入常見好 流佈于宗門 世世所生處 梵釋相嘩諠 神通有大小 勿生不信心 人亦有貴賤 宿命所延任 何故助小魔 貢高發疑音 但當平等觀 子息如詵林 所求多掛礙 疾病不能愈 晝夜生憂惱 泣淚如雲雨 神策度世難 梵天之所許 齋戒修法會 心求自得
【現代漢語翻譯】 現代漢語譯本 『義』若在此人身上，為何還在江湖漂泊？ 如果還能回到親人身邊，自然能夠得到陞遷。 今天即使沒有獲得，來年必定會有。 家人和睦歡樂，然後才會相信梵天（Brahmā，印度教的創造之神）。 你常常相信罪與福，卻又做不善之事。 只是空口說害怕無常，卻沒有改正改變的意思。 如今你既不專心，便不能獲得吉祥。 梵天和帝釋天（Indra，佛教的護法神）告訴你實話，千萬不要產生懷疑。 人如果能夠奉行最殊勝的正覺第一道（指佛法）， 只要唸誦經文和戒律，邪魔就不能侵擾。 眾魔不能干擾，善神常常保佑。 愛護佛法如同珍愛珠玉，進入惡道也能化險為夷。 人如果想要奉行三寶（佛、法、僧），歸於正道，遠離各種邪惡， 如果心中沒有完全明白道理，邪魔就會全部來加害。 以妖嬈觸碰製造各種怪異，災禍降臨必定不遠。 災難損耗接連發生，所負罪孽如同恒河沙數。 財物不可保全，分散是世間無常的道理。 如果心懷慳吝貪婪和嫉妒，世世代代都要遭受其害。 如果吝嗇而不佈施，坐守財物最終也會失去。 想要逃避卻無路可走，這就是所謂的不吉祥。 自稱相通道德，精進常常自我約束。 如果內心懷有不吉之念，死後會墮入餓鬼道。 謾罵別人沒有根據，說老師是老頭。 告訴後世的人，師恩不可辜負。 勤奮修行人事，福祿會降臨到你和你的子孫身上。 這樣的報應，都是由於前世的恩德。 出入常見美好之事，流傳於宗門。 世世代代所出生的地方，梵天和帝釋天都會歡呼。 神通有大小之分，不要產生不相信的心。 人也有貴賤之別，這是前世的命運所決定的。 為何要幫助小魔，自高自大發出懷疑的聲音？ 只要平等看待一切，子孫就會像茂盛的樹林一樣。 所求之事多有阻礙，疾病不能痊癒。 日夜憂愁煩惱，哭泣的眼淚如同雲雨。 神仙的策略度化世人很難，這是梵天所允許的。 齋戒修行法會，心中祈求自然能夠得到。
【English Translation】 English version If 『righteousness』 resides in this person, why are they still wandering in the world? If they can return to their family, they will naturally be promoted. Even if they don't obtain it today, they will surely have it next year. May the family be harmonious and joyful, and then they will believe in Brahmā (the creator god in Hinduism). You often believe in sin and merit, yet you do unwholesome deeds. You merely speak of fearing impermanence, but you have no intention of correcting or changing. Now that you are not focused, you will not obtain good fortune. Brahmā and Indra (Śakra, a protective deity in Buddhism) tell you the truth, do not harbor doubts. If a person can uphold the most supreme and perfect enlightenment, the foremost path (referring to the Dharma), As long as they recite the scriptures and precepts, demons and evil spirits cannot disturb them. The multitude of demons cannot interfere, and benevolent deities will always protect them. Cherish the Dharma as if it were a precious jewel, and entering evil paths will turn into auspiciousness. If a person wants to uphold the Three Jewels (Buddha, Dharma, Sangha), return to the right path, and stay away from all evils, If the mind does not fully understand the principles, all the demons will come to harm them. They will use seductive touches to create all kinds of strange occurrences, and disaster will surely come soon. Calamities and losses will occur one after another, and the sins they bear will be as numerous as the sands of the Ganges. Wealth and possessions cannot be preserved, and dispersal is the impermanent nature of the world. If one harbors stinginess, greed, and jealousy, they will suffer the consequences for generations. If one is miserly and does not give alms, guarding wealth will ultimately lead to its loss. Wanting to escape but finding no way out, this is what is called inauspicious. Claiming to believe in morality and diligently restraining oneself, If the mind harbors inauspicious thoughts, one will fall into the realm of hungry ghosts after death. Cursing others without basis, calling the teacher an old man. Tell future generations that the teacher's kindness should not be betrayed. Diligently cultivate human affairs, and blessings and prosperity will come to you and your descendants. Such retribution is all due to the merits of past lives. Entering and exiting, one often sees good things, spreading throughout the sect. In every place of birth, Brahmā and Indra will shout with joy. Supernatural powers have different levels, do not harbor disbelief. People also have noble and lowly statuses, which are determined by the fate of past lives. Why help the small demons, being arrogant and raising doubtful voices? Just view everything equally, and your descendants will be like a lush forest. What you seek is often hindered, and illnesses cannot be cured. You are worried and troubled day and night, and your tears fall like rain. It is difficult for divine strategies to save the world, which is permitted by Brahmā. Observe fasts, practice Dharma assemblies, and what you seek in your heart will naturally be obtained.
敘 父母行不善 子孫多死亡 最後生一兒 復為人所傷 孤獨無依怙 泣涕痛心腸 漸漸不吉利 尋復遇禍殃 子有好心行 奉法悉具足 君主相護念 視之如珠玉 正念皆如此 梵釋相營衛 是語皆謂可 順從心所欲 此人勤精進 持戒又具足 三歸五戒神 乃有三十六 常隨共擁護 所愿無毀辱 但當修善行 死不入地獄 回邪奉正法 無不獲善報 壽命亦延長 財物不虛耗 世世蒙其福 吉利自然到 色力常鮮潔 吐氣亦清妙 雖欲信正覺 無有堅固本 奄忽遭禍橫 心中生退轉 邪師之所欺 殺生求增損 既不專一心 必不獲利返 夫人懷憂惱 必有不好想 財物從此散 棄減日增長 梵天說神策 悉好無疑象 三界度苦人 解脫八羅網 殺生多夭命 噁心亦如斯 剝奪人財物 惟得以為佳 此人億劫來 今身不自知 竊盜非好名 真是不足為 事師當如法 勿有懈怠辭 背叛設輕慢 罵詈生狐疑 災厄從中生 卜易問良醫 禍害自然生 未有忻樂時 何不奉正法 歸命自發露 悔過洗噁心 無不獲濟度 心行既不定 不為神所護 宗室多死亡
【現代漢語翻譯】 現代漢語譯本 敘 父母行為不善，子孫大多早亡。 即使最後生下一個兒子，也會被人傷害。 孤獨無依無靠，哭泣流淚，內心痛苦。 漸漸地變得不吉利，接連遭遇禍殃。 兒子若有善良的心行，奉行佛法，一切具足。 君主會保護他，視他如珍寶。 正念就是如此，梵天（Brahmā）和帝釋天（Śakra）都會護衛他。 所說的話都被認為是可行的，順從他內心的願望。 這個人勤奮精進，持戒又很完備。 皈依三寶（三歸）和持守五戒，會有三十六位神祇。 常常跟隨共同擁護他，所希望的沒有毀壞和屈辱。 只要修習善行，死後就不會墮入地獄。 捨棄邪惡，奉行正法，沒有不獲得善報的。 壽命也會延長，財物不會白白耗費。 世世代代蒙受福報，吉祥自然到來。 容貌和體力常常鮮活潔凈，吐出的氣息也清新美妙。 即使想要信仰真正的覺悟，如果沒有堅固的根本。 突然遭遇橫禍，心中就會產生退轉。 被邪師所欺騙，通過殺生來求得增益或減少損失。 既然不專心一意，必定不能獲得利益回報。 婦人如果心懷憂愁煩惱，必定會有不好的想法。 財物從此散失，減少的情況日益增長。 梵天（Brahmā）宣說神妙的策略，一切都美好而沒有疑惑。 在三界（Trailokya）中救度受苦的人，解脫八種羅網。 殺生的人大多短命，惡毒的心也是如此。 剝奪別人的財物，還自以為是好事。 這種人億萬劫以來，今生卻不自知。 偷盜不是好名聲，實在是不應該做的事情。 侍奉師長應當如法，不要有懈怠的言辭。 背叛、輕慢、謾罵，都會產生狐疑。 災禍從中產生，占卜、求醫問藥。 禍害自然產生，沒有歡樂的時候。 為什麼不奉行正法，歸依佛法，坦白自己的罪過。 懺悔過錯，洗滌噁心，沒有不獲得救度的。 心行如果不定，就不會被神所護佑。 宗族親屬大多死亡。
【English Translation】 English version Preface When parents act unwholesomely, their descendants often die young. Even if a son is born last, he will be harmed by others. Alone and without support, weeping with a painful heart. Gradually becoming inauspicious, repeatedly encountering misfortune. If the son has a good heart and practices the Dharma completely. The ruler will protect him, regarding him as a precious jewel. Right mindfulness is like this; Brahmā (梵天) and Śakra (帝釋天) will defend him. His words are all considered feasible, complying with his heart's desires. This person is diligent and energetic, and complete in upholding the precepts. Taking refuge in the Three Jewels (三歸) and observing the Five Precepts, there will be thirty-six deities. They will always follow and protect him together, so that his wishes will not be ruined or humiliated. Just cultivate good deeds, and after death, you will not fall into hell. Abandoning evil and practicing the right Dharma, there is no one who does not receive good rewards. Lifespan will also be extended, and wealth will not be wasted in vain. Generations will be blessed, and auspiciousness will naturally arrive. Appearance and strength are always fresh and clean, and the breath is also pure and wonderful. Even if one wants to believe in true enlightenment, without a firm foundation. Suddenly encountering misfortune, the mind will generate regression. Being deceived by evil teachers, seeking to increase or decrease losses through killing. Since one is not single-minded, one will certainly not receive beneficial returns. If a woman harbors sorrow and distress, she will surely have bad thoughts. Wealth will be scattered from this, and the decrease will grow day by day. Brahmā (梵天) proclaims miraculous strategies, all of which are good and without doubt. Rescuing suffering people in the Three Realms (Trailokya), liberating them from the eight nets. Those who kill mostly die young, and so does an evil heart. Depriving others of their wealth, and still thinking it is a good thing. This person, for billions of kalpas, does not know himself in this life. Stealing is not a good reputation; it is truly something that should not be done. Serving teachers should be in accordance with the Dharma, without lazy words. Betrayal, contempt, and cursing will all generate suspicion. Disasters arise from this, divination, seeking medicine and doctors. Misfortune arises naturally, without times of joy. Why not practice the right Dharma, take refuge in the Dharma, and confess your sins. Repent of mistakes, wash away evil thoughts, and there is no one who will not be saved. If the mind is not stable, it will not be protected by the gods. Many members of the clan die.
夜見惡夢寤 所作輒不善 還自中其身 若能歸正覺 解脫罪苦身 魔邪之所作 鬼魅之所親 僻偝好罵詈 動起驚四鄰 墮落於水中 魂魄隨流浪 作鬼屬河神 長有萍泊憂 苦謫不能堪 復還從家求 災耗四面起 生見無盡休 前行作五逆 常不信正法 邪心逐異道 每事懷余因 宗室相嫌恨 小語呼天神 怨對相牽引 眾墮地獄身 汝家多財物 咒咀更相欺 今日得重病 皆是宿生疑 湯藥不得行 此病不可治 大小亂相向 諸神不護之 六畜疫所害 非是人所治 皆從業緣報 綺語多所欺 不孝違師父 常輕懷狐疑 一到入地獄 億劫無出期 精進莫殺生 殺者心不仁 后罪短命死 不得復人身 拘羅諸罪過 苦惱不生忻 正念不放逸 專心畏於神 軍中何足貪 刀兵若在頭 四面無所見 惟有諸髑髏 但當念道德 何能為他憂 保還得安隱 不使空勞軀 汝前取婦時 相視如鴛鴦 和合共為家 必令保久長 不悟忽中道 便欲相夭傷 斗諍不脫時 財物亦消亡 正覺久滅度 沙門承遺教 苦行修功德 受訓金顏貌 濁世罪眾生 輕賤為未效 百事不
【現代漢語翻譯】 現代漢語譯本 夜裡夢見可怕的夢而驚醒， 所做的事情總是不順利， 反而會傷害到自己。 如果能夠歸依正覺（Sammasambuddha，完全覺悟者）， 就能解脫罪惡痛苦的身體。 這是魔邪所為， 是鬼魅所親近。 行為怪僻背理，喜歡謾罵， 一有動靜就驚擾四鄰。 墮落到水中， 魂魄隨著水流飄蕩， 變成鬼隸屬於河神， 長久地懷有漂泊不定的憂愁。 困苦的處境難以忍受， 又回到家中尋求幫助。 災禍耗損從四面八方興起， 活著的時候看不到盡頭。 過去做了五逆之罪（matricide, patricide, Arhat-slaying, injuring a Buddha, and creating schism in the Sangha）， 常常不相信正法（Saddharma，真正的佛法）。 邪惡的心追逐外道， 每件事都懷有其他的想法。 宗族之間互相嫌棄憎恨， 稍有不順就呼喊天神。 怨恨仇對互相牽連， 一起墮入地獄。 你家有很多財物， 卻用詛咒互相欺騙。 今天得了重病， 都是前世的疑慮造成的。 湯藥不起作用， 這種病無法醫治。 大小老少互相指責， 諸神不保佑。 六畜被瘟疫所害， 不是人力所能醫治的。 都是從業力因緣而來的報應， 因為花言巧語欺騙了太多人。 不孝順父母，違背師長， 常常輕慢並心懷狐疑。 一旦墮入地獄， 億萬劫都無法脫身。 要精進修行，不要殺生， 殺生的人心不仁慈。 死後會有罪過，短命而死， 無法再獲得人身。 拘羅（Kora，不確定含義，可能指某種罪行或苦難）的各種罪過， 苦惱而不生歡喜。 要正念現前，不要放逸， 專心致志地敬畏神明。 軍中的事物有什麼值得貪戀的呢？ 刀兵如果架在頭上， 四面八方什麼也看不見， 只有一堆堆的骷髏。 應當常常唸誦道德， 怎麼能為他人擔憂呢？ 保證能夠得到安穩， 不使身體白白勞累。 你之前娶妻的時候， 互相看待如同鴛鴦一樣恩愛。 和睦相處共同建立家庭， 一定要保持長久。 不明白事理，忽然在中途， 就想要互相殘害。 爭鬥不停止的時候， 財物也會消亡。 正覺（Sammasambuddha，完全覺悟者）已經涅槃很久了， 沙門（Sramana，出家人）繼承他的遺教。 苦行修行積累功德， 接受教誨，容貌莊嚴。 濁世的罪惡眾生， 輕視佛法，認為沒有效果。 百事不順。
【English Translation】 English version Awakening from a terrible nightmare at night, Whatever one does never goes well, Instead, it harms oneself. If one can return to the Right Enlightenment (Sammasambuddha, the Fully Enlightened One), One can liberate the sinful and suffering body. This is the work of demons and evil, What ghosts and goblins are close to. Acting strangely and unreasonably, liking to scold, Any movement startles the neighbors. Falling into the water, The soul wanders with the flow, Becoming a ghost belonging to the river god, Long having the sorrow of drifting. The suffering situation is unbearable, Returning home to seek help again. Disasters and losses arise from all directions, Living without seeing an end. In the past, committing the five rebellious acts (matricide, patricide, Arhat-slaying, injuring a Buddha, and creating schism in the Sangha), Often not believing in the Right Dharma (Saddharma, the true Buddhist teachings). An evil mind pursues heterodox paths, Every matter harbors other thoughts. Family members despise and hate each other, At the slightest displeasure, they call upon the gods. Resentments and enmities entangle each other, Together falling into the hell realm. Your family has much wealth, Yet you deceive each other with curses. Today suffering from a serious illness, All caused by doubts from past lives. Medicinal soups are ineffective, This illness cannot be cured. Young and old blame each other, The gods do not protect you. The six domestic animals are harmed by plagues, Not something that human power can cure. All are retribution from karmic causes and conditions, Because you have deceived too many with flowery words. Being unfilial to parents, disobeying teachers, Often being dismissive and harboring doubts. Once fallen into hell, Billions of kalpas without a chance of escape. Be diligent in practice, do not kill, Those who kill are not benevolent. After death, there will be sin, dying young, Unable to regain a human body. The various sins of Kora (Kora, uncertain meaning, possibly referring to a type of crime or suffering), Suffering without joy. Be mindful, do not be lax, Concentrate on revering the gods. What is there to covet in the military? If swords and spears are on your head, Nothing can be seen in all directions, Only piles of skulls. You should often recite morality, How can you worry for others? Guaranteeing to obtain peace, Not letting the body labor in vain. When you took a wife before, You looked at each other as lovingly as mandarin ducks. Living together harmoniously to build a family, You must maintain it for a long time. Not understanding reason, suddenly midway, You want to harm each other. When fighting does not stop, Wealth will also vanish. The Right Enlightenment (Sammasambuddha, the Fully Enlightened One) has long passed into Nirvana, The Sramanas (Sramana, renunciates) inherit his teachings. Practicing asceticism to accumulate merit, Receiving teachings, with dignified appearance. Sinful beings in the defiled world, Despising the Dharma, thinking it has no effect. Nothing goes well.
吉祥 坐生諸殃考 夫欲修仁義 皆應凈心行 常念于正覺 世世不遭橫 三界拔苦惱 宗族蒙福慶 自歸無上道 所生值眾聖 常念受罪人 獲報得命夭 不見好可論 禍害相纏繞 眾魔共嬈試 邪心增其表 殺生祠諸鬼 業報真不少 改更歸魔道 必當破汝家 子孫多疾病 恒與官相羅 治生不得利 無事生罪瑕 緣汝業行惡 誤計信于邪 所作不如法 恒與惡相連 所求垂應得 忽便致流遷 往往非一事 悉是罪所延 禍至亦不賒 必當在來年 專心既無定 夜臥生夢寤 唯見罪自纏 不見受福路 財物悉流散 傾家無歸訴 若能奉正覺 終身不遭遇 一母生十子 房室各各立 長大異計業 毫利不相及 恩愛起斗亂 財色致憂悒 兩舌相誹謗 縣官相連習 常見愚劣人 不信於三寶 縱逸無所畏 殺生而無道 怨對自在近 不得終耆老 若能不為此 每事無不好 念此無知人 飲毒求自活 殺生倒祠神 意怙為恃賴 返逆不恭敬 適意以為快 天神不營護 眾魔作禍害 車牛出入行 前後皆吉利 神母與汝愿 所作悉如意 但當弘目心 勿思眾魔事
【現代漢語翻譯】 現代漢語譯本 吉祥，因不當的坐姿而產生各種災禍。 想要修習仁義，都應該以清凈的心去實行。 常常唸誦正覺（Samyak-saṃbuddha，完全覺悟者），世世代代不會遭遇橫禍。 能將三界（Trailokya，欲界、色界、無色界）眾生從痛苦煩惱中拔救出來，宗族也能蒙受福慶。 自身歸依無上道（Anuttara-mārga，至高無上的道路），所生之處都能遇到眾多聖賢。 常常想著那些受罪的人，因為惡報而短命夭折。 看不到好的方面加以傚法，災禍互相纏繞。 眾多魔眾共同來擾亂試探，邪惡的心念更加顯露。 殺害生命來祭祀各種鬼神，這樣的業報實在不少。 改變行為而歸順魔道，必定會破壞你的家庭。 子孫後代多疾病纏身，常常與官府發生糾紛。 經營生計不能獲利，無事也會生出罪過。 因為你所作的惡業，錯誤地相信邪說。 所作所為不如法，常常與惡事相連。 所求的事情將要得到時，忽然就發生變故而流失。 這樣的事情往往不止一件，都是罪業所導致的。 災禍降臨也不會太遲，必定會在來年發生。 因為專心致志的心沒有定力，夜晚睡覺時會做惡夢。 只能看到罪業纏身，看不到獲得福報的道路。 財物全部流失散盡，家破人亡無處申訴。 如果能夠奉行正覺，終身都不會遭遇這些不幸。 一個母親生了十個兒子，各自建立自己的房室。 長大后各有不同的打算和事業，利益互不相干。 因為恩愛而發生爭鬥，因為錢財美色而感到憂愁。 互相用兩面派的話語誹謗，與官府互相牽連。 常常看到愚蠢低下的人，不相信三寶（Triratna，佛、法、僧）。 放縱自己毫無畏懼，殺害生命而毫無道義。 怨家仇敵自在地靠近，不能夠安享晚年。 如果能夠不做這些惡事，每件事情都會很好。 可憐這些無知的人，如同飲毒來求生存。 殺害生命來顛倒地祭祀鬼神，心裡還以為有所依仗。 違背常理不恭敬，把順從自己的心意當作快樂。 天神不來保護，眾多魔眾製造禍害。 車牛出行，無論前後都吉祥順利。 神母（Devī，女神）會滿足你的願望，所做的事情都能如意。 只要發揚廣大的心量，不要思念魔眾的事情。
【English Translation】 English version Misfortune arises from inauspicious sitting. If you wish to cultivate benevolence and righteousness, you should practice with a pure heart. Always be mindful of Samyak-saṃbuddha (the Perfectly Enlightened One), and you will never encounter misfortune in any lifetime. He can deliver beings in the Trailokya (Three Realms: Desire Realm, Form Realm, Formless Realm) from suffering and affliction, and the clan will receive blessings and celebrations. Personally take refuge in the Anuttara-mārga (Unsurpassed Path), and you will encounter many sages wherever you are born. Always think of those who suffer for their sins, who receive retribution and die young. They do not see the good to emulate, and calamities entangle them. Many demons jointly harass and test them, and evil thoughts increase in their minds. They kill living beings to worship various ghosts and spirits; the karmic retribution for this is truly great. Changing their behavior to submit to the path of demons will surely destroy your family. Your descendants will suffer from many illnesses and constantly be entangled with the government. Managing your livelihood will not bring profit, and you will incur sins and faults for no reason. Because of your evil deeds, you mistakenly believe in heresy. What you do is not in accordance with the Dharma, and you are constantly connected with evil. What you seek is about to be obtained, but suddenly it changes and is lost. These things often happen more than once, and they are all caused by sins. Calamities will not be long in coming; they will surely occur in the coming year. Because your focused mind lacks stability, you have nightmares when you sleep at night. You can only see yourself entangled in sins and cannot see the path to receiving blessings. Wealth and possessions are all scattered and lost, and your family is ruined with no one to turn to for help. If you can uphold Samyak-saṃbuddha, you will never encounter these misfortunes in your life. One mother gives birth to ten sons, and each establishes their own household. When they grow up, they have different plans and careers, and their interests do not overlap. Conflicts arise from love and affection, and worries arise from wealth and beauty. They slander each other with double-tongued words and become entangled with the government. We often see foolish and inferior people who do not believe in the Triratna (Three Jewels: Buddha, Dharma, Sangha). They indulge themselves without fear, killing living beings without morality. Enemies freely approach, and they cannot enjoy their old age. If you can avoid doing these evil deeds, everything will be good. Pity these ignorant people, who are like drinking poison to seek survival. They kill living beings to perversely worship ghosts and spirits, thinking they have something to rely on. They are rebellious and disrespectful, taking pleasure in following their own desires. The gods do not protect them, and many demons create calamities. When carts and oxen travel, everything is auspicious and smooth, whether going forward or backward. The Devī (Goddess) will fulfill your wishes, and everything you do will be as you desire. Just develop a broad mind and do not think about the affairs of demons.
所向無掛礙 位官自然至 善行多恩福 祿位自顯昌 常無疾病憂 所作皆吉祥 游處他方土 善神自扶將 親友蒙其祐 樂報真未殃 疾病當除愈 魔鬼不能加 善心向三寶 福祿自無遐 功德漸漸勝 流佈宗室家 正真定可修 莫信于眾邪 但當念修善 慎勿行五逆 雖為吏所呼 縣官不能責 慈心念清凈 能拔諸憂厄 如水洗塵滓 惡氣無遺蹟 何忽壞道心 邪行以自立 輕慢於三寶 謂言是不急 世世受其殃 相見輒號泣 念子獲其報 地獄實難入 五逆無所知 至老無兒息 倒祠天下神 十方皆周極 遂不果其愿 魔魅所隱匿 乃至世世生 不得所求力 勿與惡人好 致令生斗諍 咒咀汝兒子 禍熾如火盛 遂為災所害 危厄兒身命 三寶可歸心 梵天懷欽詠 念此孤遺子 一身在軍中 遠離舊鄉土 逍遙逐異風 雖在他封境 梵釋所興隆 言歸保安隱 親友亦歡颙 慎莫懷憂惱 福德至無窮 官祿自到前 更生昇天宮 咸同識宿命 皆習眾聖風 庠序而無為 積福致興隆 莫作不善行 信義當溫厚 積財不欲施 諫言不肯受 奴婢作口舌 無事
【現代漢語翻譯】 現代漢語譯本 所向之處沒有阻礙，官位自然會到來。 多做善事會帶來恩惠和福報，俸祿和地位自然會顯赫昌盛。 常常沒有疾病的憂慮，所做的事情都吉祥如意。 遊歷居住在其他地方，會有善神自然扶持。 親友蒙受你的庇佑，快樂的回報真實而沒有災殃。 疾病應當痊癒，魔鬼不能加害。 以善良的心向往三寶（佛、法、僧），福祿自然沒有止境。 功德漸漸增勝，流佈到宗室家族。 正道真實可以修習，不要相信各種邪說。 只要唸經修善，謹慎不要做五逆之罪。 即使被官吏傳喚，縣官也不能責罰。 以慈悲心念誦清凈的經文，能夠拔除各種憂愁和困厄。 就像用水洗去塵土污垢，邪惡之氣沒有遺留的痕跡。 為何忽然毀壞修道的決心，用邪惡的行為來立身。 輕慢三寶（佛、法、僧），認為是不緊急的事情。 世世代代遭受災殃，相見就號啕大哭。 念及兒子會獲得報應，地獄實在難以進入。 犯下五逆之罪的人什麼都不知道，到老也沒有兒女。 顛倒地祭祀天下的神靈，十方都遍及。 最終不能實現願望，被魔鬼迷惑隱藏。 乃至世世代代，都不能得到所求的力量。 不要與惡人交好，導致產生爭鬥。 詛咒你的兒子，災禍像火一樣旺盛。 最終被災禍所害，危及兒子的性命。 三寶（佛、法、僧）可以歸心，梵天懷著欽佩歌頌。 念及這個孤苦伶仃的孩子，獨自一人在軍中。 遠離故鄉，自由自在地追逐異地的風俗。 即使在其他國家的邊境，也有梵天和帝釋天使其興隆。 說要回家就能平安隱居，親友也會感到歡欣。 千萬不要懷有憂愁煩惱，福德會達到無窮的境地。 官位俸祿自然會來到面前，更能升到天宮。 都能認識到前世的命運，都學習眾聖賢的風範。 在學校里順其自然而無所作為，積累福德以致興盛。 不要做不善的行為，誠通道義應當溫和敦厚。 積累財富卻不肯施捨，勸諫的言語不肯接受。 奴婢搬弄是非，無事生非。
【English Translation】 English version Wherever you go, there will be no obstacles, and official positions will naturally come. Doing good deeds will bring grace and blessings, and salary and status will naturally be prominent and prosperous. Often there is no worry of illness, and everything you do is auspicious. Traveling and living in other places, there will be good gods to support you naturally. Relatives and friends receive your blessing, and the joyful reward is real and without disaster. Illness should be cured, and demons cannot harm you. With a kind heart towards the Three Jewels (Buddha, Dharma, Sangha), blessings and prosperity will naturally have no end. Merit gradually increases and spreads to the imperial family. The right path can truly be cultivated, do not believe in various heresies. Just recite scriptures and cultivate goodness, and be careful not to commit the five rebellious acts. Even if summoned by officials, the county magistrate cannot punish you. Reciting pure scriptures with a compassionate heart can remove all kinds of worries and difficulties. Just like washing away dust and dirt with water, evil spirits leave no trace. Why suddenly destroy the determination to cultivate the Tao, and establish yourself with evil deeds. Disrespecting the Three Jewels (Buddha, Dharma, Sangha), thinking it is not an urgent matter. Suffering disasters for generations, weeping loudly when meeting. Thinking of your son will receive retribution, hell is really difficult to enter. Those who commit the five rebellious acts know nothing, and have no children even in old age. Reversely worshiping the gods of the world, reaching all directions. In the end, you cannot fulfill your wishes, and are deceived and hidden by demons. Even for generations, you cannot obtain the power you seek. Do not befriend evil people, causing strife. Cursing your son, the disaster is as strong as fire. In the end, you will be harmed by disaster, endangering your son's life. The Three Jewels (Buddha, Dharma, Sangha) can be returned to the heart, and Brahma cherishes admiration and praise. Thinking of this lonely child, alone in the army. Far away from his hometown, freely pursuing the customs of foreign lands. Even in the borders of other countries, Brahma and Indra will make it prosperous. Saying to go home can live in peace and seclusion, and relatives and friends will also feel happy. Do not have worries and troubles, blessings and virtues will reach infinity. Official positions and salaries will naturally come before you, and you will be able to ascend to the heavenly palace. All can recognize the fate of previous lives, and all learn the demeanor of the saints. In school, be natural and do nothing, accumulate blessings to achieve prosperity. Do not do evil deeds, and integrity and righteousness should be gentle and kind. Accumulating wealth but unwilling to give, unwilling to accept words of advice. Servants gossip and create trouble out of nothing.
生怨咎 慳貪所結縛 竊盜言無有 汝欲結姻媾 才伎不具足 既無好行跡 夫婿不拘錄 常懷輕賤心 每言輒毀辱 進退無宜體 怨恨聲相續 何意相鬥諍 口舌紛紜生 縣官更互起 憂苦輒身嬰 悔過滅罪垢 梵釋常相營 命終昇天堂 善神悉來迎 華色不久停 會當有萎落 人生如電過 恒恐奄忽著 憂畏長時有 歡樂暫纏縛 婚娶當及吉 必好莫前卻 汝昔有恩福 神明所祐佐 令汝有男女 強健無轗軻 不能重修善 還奉正真化 必當獲福利 跡行無穢污 汝昔歸三寶 至心皆清凈 中為人所誤 迴心向邪影 意業起煩惱 邪心自然秉 還返向正真 梵天乃總領 前世無福田 今身不獲好 所作不吉祥 終日懷憂惱 罪報既無窮 可歸於三寶 持戒不毀犯 自致無上道 愚癡不信法 縱逸無所畏 百苦纏身形 出輒遇禍崇 誹謗說人惡 善事則隱諱 五逆無慈心 后墮畜生類 精勤奉正真 晝夜修六度 齋戒消魔鬼 功德亦流佈 行善無惡緣 戒神常擁護 梵天說神策 吉祥不相誤 汝欲入山林 求取諸異藥 直心行四等 豺狼為退卻 伏藏及珍寶
【現代漢語翻譯】 現代漢語譯本 產生怨恨和過失 被慳吝貪婪所束縛，偷盜卻說沒有。 你想要結婚，才藝和技能卻不具備。 既然沒有好的行為，丈夫也不會把你拘留。 常常懷著輕視卑賤的心，每次說話就詆譭侮辱。 進退都沒有適宜的舉止，怨恨的聲音接連不斷。 為何互相爭鬥，口舌是非紛紛產生？ 官司接連不斷，憂愁痛苦纏繞自身。 懺悔過錯，消除罪惡，梵天（Brahma，色界天之主）和帝釋天（Indra，欲界天之主）常常幫助你。 命終之後升入天堂，善神全部前來迎接。 花朵的顏色不會長久停留，終將有凋謝的時候。 人生就像閃電一樣短暫，常常擔心突然終結。 憂愁畏懼長久存在，歡樂只是暫時的纏縛。 婚娶應當選擇吉利的日子，一定選擇好的日子，不要提前或退後。 你過去有恩德和福報，神明保佑和幫助你。 讓你有兒有女，強壯健康沒有災禍。 要重新修行善業，歸順真正的教化。 必定獲得福利，行為沒有污穢。 你過去皈依三寶（佛、法、僧），至誠的心都清凈。 中間被人所迷惑，迴心轉向邪惡的影子。 意念產生煩惱，邪惡的心自然產生。 回頭歸向正道，梵天（Brahma，色界天之主）就會統領你。 前世沒有修福田，今生就不能獲得好的果報。 所做的事情不吉祥，整天懷著憂愁煩惱。 罪報既然沒有窮盡，可以皈依三寶（佛、法、僧）。 持守戒律不毀犯，自然達到無上的道。 愚癡不相信佛法，放縱沒有畏懼。 百般的痛苦纏繞身形，出門就遇到災禍。 誹謗說別人的壞話，善事就隱瞞不說。 犯下五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）沒有慈悲心，死後墮入畜生道。 精進勤奮地奉行正法，日夜修行六度（佈施、持戒、忍辱、精進、禪定、智慧）。 齋戒可以消除魔鬼，功德也能流佈。 行善沒有惡的因緣，戒神常常擁護。 梵天（Brahma，色界天之主）說出神妙的計策，吉祥不會欺騙你。 你想要進入山林，求取各種奇異的藥材。 以正直的心行四無量心（慈、悲、喜、舍），豺狼也會退卻。 伏藏以及珍寶
【English Translation】 English version Generating resentment and faults. Bound by stinginess and greed, stealing but claiming there is none. You wish to marry, but lack talent and skills. Since there are no good deeds, the husband will not detain you. Often harboring a contemptuous and lowly heart, each time speaking, you defame and insult. Advancing and retreating without proper conduct, sounds of resentment follow continuously. Why do you fight and quarrel with each other, causing endless disputes? Lawsuits arise one after another, worries and sufferings entangling oneself. Repent for faults, eliminate sins, Brahma (色界天之主) and Indra (欲界天之主) constantly assist you. After death, ascend to heaven, all the good deities come to greet you. The color of flowers will not last long, eventually withering. Life is as brief as lightning, constantly fearing sudden death. Worries and fears exist for a long time, joy is only a temporary entanglement. Marriage should choose an auspicious day, be sure to choose a good day, do not advance or retreat. You had past merits and blessings, the deities protect and assist you. Allowing you to have sons and daughters, strong and healthy without misfortune. You must cultivate good deeds again, return to the true teachings. You will surely obtain blessings, conduct without defilement. You took refuge in the Three Jewels (Buddha, Dharma, Sangha) in the past, your sincere heart was pure. In the middle, you were misled by others, turning your heart towards evil shadows. Thoughts generate afflictions, evil hearts naturally arise. Turn back to the right path, and Brahma (色界天之主) will lead you. Without fields of merit in the past life, you cannot obtain good fortune in this life. What you do is not auspicious, harboring worries and troubles all day long. Since the retribution of sins is endless, you can take refuge in the Three Jewels (佛、法、僧). Uphold the precepts without violating them, and you will naturally attain the supreme path. Foolish and not believing in the Dharma, indulging without fear. Hundreds of sufferings entangle the body, encountering disasters upon going out. Slandering and speaking ill of others, concealing good deeds. Committing the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha) without compassion, after death, falling into the animal realm. Diligently practice the true Dharma, cultivating the six perfections (generosity, morality, patience, diligence, concentration, wisdom) day and night. Fasting can eliminate demons, and merits can also spread. Practicing good without evil causes, the deities of precepts constantly protect. Brahma (色界天之主) speaks of divine strategies, auspiciousness will not deceive you. You want to enter the mountains, seeking various exotic medicines. With an upright heart, practice the Four Immeasurables (loving-kindness, compassion, joy, equanimity), and jackals and wolves will retreat. Hidden treasures and jewels
悉令汝經略 善神相營衛 不令有遺落 汝欲案禮法 惡子嚴教呵 朝夕禮三寶 情性令柔和 譬如有大樹 覆蔭甚眾多 汝莫自促促 保令事無他 人生於世間 各有宿身緣 負債作奴婢 罪根相牽連 以償其宿罪 世世有對冤 斯由宿身來 積行相纏綿 若能專精進 便當守一心 世世得福報 終不入魔林 現在無罪垢 功德日滋深 子孫樂相向 祿位自來任 子欲遠治生 慎莫信他語 但正一心念 釋梵為等侶 所求自如意 大利天當與 存情向三寶 眾聖之所許 慎莫作偷盜 偷盜非好名 貪心取他物 后報作畜生 以償其宿罪 輪轉靡不經 出入不自由 鎖械其身形 得善無惡緣 戒神常擁護 梵天說神策 吉祥不相誤
佛語梵天大王。汝今以為一切人民。說此神策竟。利益一切功德不少。令諸疑惑各得開解。我今當演善神灌頂章句以為勸助。若有人民聞策之者。或信不信令得正念。使一切魔不得破壞生嫉惡心。設有惡意自然消滅。說是語竟。梵王請佛唯愿說之。於是世尊即說灌頂無上偈頌。神名如是。
地神畢栗絺毗
水神阿婆提婆多
火神帝沙陀提婆哆
風神婆
【現代漢語翻譯】 現代漢語譯本 悉心讓你們去經營治理， 善良的神靈互相幫助護衛，不讓有任何遺漏。 你們要遵循禮法，對頑劣的子弟嚴加管教呵斥， 早晚恭敬禮拜三寶（佛、法、僧），使性情變得柔和。 譬如有一棵大樹，樹蔭覆蓋很多地方， 你們不要自己侷促不安，保證事情沒有其他變故。 人生在世間，各有前世的因緣， 因為欠債而做奴婢，罪惡的根源互相牽連。 用以償還前世的罪過，世世代代都有冤對。 這都是由於前世而來，積累的行為互相纏繞。 如果能夠專心精進，就應當守住一心， 世世代代得到福報，終究不會進入魔的領域。 現在沒有罪惡的污垢，功德日益加深， 子孫和樂相處，俸祿職位自然會到來。 你要是想去遠方謀生，千萬不要相信別人的話， 只要端正一心念佛，（你的境界）就與釋天（Śakra，佛教的護法神）和梵天（Brahmā，印度教的創造之神，佛教護法神）為伴。 所求的自然如意，大利益天神會給予你。 心存恭敬嚮往三寶，這是眾多聖賢所讚許的。 千萬不要做偷盜的事情，偷盜不是好名聲， 貪心拿取別人的東西，來世會遭受畜生的報應。 用以償還前世的罪過，在輪迴中沒有不經歷的。 出入不得自由，用鎖鏈束縛其身形。 得到善良而沒有邪惡的因緣，戒神常常擁護， 梵天（Brahmā）宣說神妙的策略，吉祥不會欺騙人。
佛告訴梵天大王（Brahmā）：你現在為一切人民，說完這個神妙的策略后，利益一切，功德不少，使各種疑惑都得到開解。我現在將要演說善神灌頂的章句，用以勸勉幫助。如果有人聽到這個策略，或者相信或者不相信，都能得到正念，使一切魔不能破壞，生起嫉妒噁心。即使有惡意，也會自然消滅。說完這些話后，梵王（Brahmā）請求佛陀，希望佛陀宣說。於是世尊就說了灌頂無上的偈頌，神的名字是這樣的：
地神畢栗絺毗（Pṛthivī，地神）
水神阿婆提婆多（Apas-deva，水神）
火神帝沙陀提婆哆（Tejas-dhātu-deva，火神）
風神婆（Vāyu，風神）
【English Translation】 English version Diligently let you manage and govern, May the good deities assist and protect each other, not allowing any omissions. You should follow the rites and laws, strictly discipline and scold the unruly children, Worship the Three Jewels (Buddha, Dharma, Sangha) morning and evening, making the temperament gentle. It is like a large tree, whose shade covers many places, Do not be anxious yourself, ensure that nothing else happens. People are born into this world, each with karmic connections from past lives, Being a slave due to debt, the roots of sin are intertwined. To repay the sins of past lives, there are enemies in every generation. This is all due to past lives, accumulated actions are intertwined. If one can be focused and diligent, one should keep a single mind, Gaining blessings in every generation, and will never enter the realm of demons. Now there is no defilement of sin, and merit increases day by day, Children and grandchildren live in harmony, and salary and position will come naturally. If you want to go far away to make a living, do not believe what others say, Just focus on reciting the Buddha's name with a single mind, and you will be in the company of Śakra (釋天, Buddhist protector deity) and Brahmā (梵天, Hindu god of creation, Buddhist protector deity). What you seek will naturally be as you wish, and the great benefit will be given to you by the gods. Cherish reverence towards the Three Jewels, which is praised by many sages. Do not commit theft, theft is not a good reputation, Greedily taking other people's things, you will suffer the retribution of being an animal in the next life. To repay the sins of past lives, there is nothing that is not experienced in reincarnation. Not being free to enter and exit, the body is bound by chains. Obtaining good without evil causes, the precepts deities always protect, Brahmā (梵天) proclaims the divine strategy, auspiciousness does not deceive people.
The Buddha told Brahmā (梵天), the Great King: Now that you have spoken this divine strategy for all people, it benefits all, and the merit is not small, so that all doubts can be resolved. I am now going to expound the verses of the good deities' empowerment, to encourage and help. If there are people who hear this strategy, whether they believe it or not, they can obtain right mindfulness, so that all demons cannot destroy it, and generate jealousy and evil thoughts. Even if there is malice, it will naturally disappear. After saying these words, King Brahmā (梵王) asked the Buddha, hoping that the Buddha would speak. Then the World Honored One spoke the supreme verses of empowerment, and the names of the deities are as follows:
Earth deity Pṛthivī (畢栗絺毗, Earth deity)
Water deity Apas-deva (阿婆提婆多, Water deity)
Fire deity Tejas-dhātu-deva (帝沙陀提婆哆, Fire deity)
Wind deity Vāyu (婆, Wind deity)
由馱提婆哆
山神阿迦奢提婆哆
三頭神坻梨尸棄提婆哆
六眼神毗摩提婆哆
五頭神般阇尸棄
佛告阿難梵天大王等。若四輩弟子欲為人行此神策法時。當以竹帛書此上偈。以五色彩作囊盛之。若欲卜時探取三策。至於七策審定無疑。澡漱口齒莫食酒肉及啖五辛。出策之法不得過七人。後設探者眾事不中不護人也。梵王說已。佛于眾中印可善哉。四眾聞說梵王神策。凈心歡喜作禮奉行。
灌頂經卷第十 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂隨愿往生十方凈土經卷第十一
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛在鳩尸那竭國娑羅雙樹間。爾時世尊般涅槃時。十方國土無央數眾。天龍八部悉皆悲號嘆息。禽獸雜類悉皆如是。來到佛所稽首作禮畢訖卻坐。世尊告曰若有疑者今皆當問。正覺滅度多所矜愍。設有問者為究竟說。
爾時他方國土有一菩薩名曰普廣。從座而起稽首作禮。而白佛言四輩弟子。臨終之日若已終者。愿欲往生十方國土。修何功德而得往生。
佛告普廣菩薩摩訶薩。汝能愍念四輩弟子及未來世諸眾生等。問此愿生因緣之福。汝今諦聽吾當為汝而演說之。
佛告普廣菩薩摩訶薩。若四輩
【現代漢語翻譯】 現代漢語譯本： 由馱提婆哆（Youtuó tí pó duō）：（音譯，具體含義不詳） 山神阿迦奢提婆哆（Ājiā shé tí pó duō）：（音譯，意為虛空神） 三頭神坻梨尸棄提婆哆（Chílí shī qì tí pó duō）：（音譯，具體含義不詳） 六眼神毗摩提婆哆（Shén pí mó tí pó duō）：（音譯，具體含義不詳） 五頭神般阇尸棄（Bān shé shī qì）：（音譯，意為五頂） 佛告訴阿難和梵天大王等人：如果四輩弟子想要為人施行這種神策法時，應當用竹簡或絹帛書寫這些上偈，用五種顏色的綵線製作成袋子盛裝。如果想要占卜時，就抽取三支籤，乃至七支籤，仔細審定，就不會有疑問。占卜前要洗漱口齒，不要吃酒肉以及蔥蒜等五辛。抽取簽的方法不得超過七人。後來設定的占卜者，如果事情不靈驗，就不能怪罪占卜的人。梵天說完后，佛在眾人中印可，說'很好'。四眾弟子聽聞梵天所說的神策，內心清凈歡喜，作禮奉行。 《灌頂經》卷第十 大正藏第21冊 No. 1331 《佛說灌頂經》 《佛說灌頂隨愿往生十方凈土經》卷第十一 東晉天竺三藏帛尸梨蜜多羅譯 我（阿難）聽聞是這樣：一時，佛在鳩尸那竭國（Jū shī nà jié guó）的娑羅雙樹（Suō luó shuāng shù）間。當時，世尊般涅槃（bān niè pán）時，十方國土無數的眾生，天龍八部（tiān lóng bā bù）都悲號嘆息，禽獸雜類也都這樣，來到佛所，稽首作禮完畢後退坐一旁。世尊告訴大家說：'如果有什麼疑問，現在都可以提問。正覺（zhèng jué）滅度，應當多加憐憫。如果有人提問，我會為你們究竟解說。' 這時，他方國土有一位菩薩，名叫普廣（Pǔ guǎng），從座位上站起來，稽首作禮，對佛說：'四輩弟子，臨終之日或者已經去世的人，想要往生十方國土，修習什麼功德才能往生？' 佛告訴普廣菩薩摩訶薩（Púsà mó訶sà）：'你能夠憐憫四輩弟子以及未來世的各種眾生，詢問這種愿生（yuàn shēng）因緣的福報。你現在仔細聽著，我將為你演說。' 佛告訴普廣菩薩摩訶薩：'如果四輩
【English Translation】 English version: By Tuó tí pó duō (馱提婆哆): (Transliteration, specific meaning unknown) Mountain God Ājiā shé tí pó duō (阿迦奢提婆哆): (Transliteration, meaning 'sky god') Three-Headed God Chílí shī qì tí pó duō (坻梨尸棄提婆哆): (Transliteration, specific meaning unknown) Six-Eyed God Shén pí mó tí pó duō (眼神毗摩提婆哆): (Transliteration, specific meaning unknown) Five-Headed God Bān shé shī qì (般阇尸棄): (Transliteration, meaning 'five peaks') The Buddha told Ānanda (阿難), Brahmā (梵天) Great King, and others: 'If the fourfold disciples wish to perform this divine strategy method for others, they should write these verses on bamboo slips or silk, and put them in a bag made of five-colored threads. If they wish to divine, they should draw three lots, or even seven lots, and examine them carefully, so there will be no doubt. Before divination, they should wash their mouths and teeth, and not eat meat or the five pungent spices such as onions and garlic. The method of drawing lots should not involve more than seven people. If the divination is not accurate, the diviner should not be blamed.' After Brahmā finished speaking, the Buddha approved in the assembly, saying 'Excellent.' The fourfold disciples heard Brahmā's divine strategy, and with pure hearts, they rejoiced, paid homage, and practiced accordingly. 《Guan Ding Sutra》 Volume 10 Taisho Tripitaka Volume 21, No. 1331 《Buddha Speaks the Guan Ding Sutra》 《Buddha Speaks the Guan Ding Sutra on Rebirth in the Pure Lands of the Ten Directions According to One's Vows》 Volume 11 Translated by Tripiṭaka Master帛尸梨蜜多羅 of Eastern Jin from India Thus have I heard: At one time, the Buddha was in the娑羅雙樹 (Suō luó shuāng shù) grove in the country of 鳩尸那竭 (Jū shī nà jié guó). At that time, when the World Honored One entered Parinirvana (bān niè pán), countless beings from the lands of the ten directions, including the 天龍八部 (tiān lóng bā bù), all wept and sighed. Birds and beasts of various kinds were also like this. They came to the Buddha's place, bowed their heads, paid homage, and sat to one side. The World Honored One told everyone: 'If you have any doubts, you may ask now. The Tathagata's (zhèng jué) passing away should be met with compassion. If there are questions, I will explain them thoroughly for you.' At this time, there was a Bodhisattva (Púsà) from another land named 普廣 (Pǔ guǎng). He rose from his seat, bowed his head, paid homage, and said to the Buddha: 'If the fourfold disciples, on the day of their death or after they have passed away, wish to be reborn in the Pure Lands of the ten directions, what merits should they cultivate to achieve rebirth?' The Buddha told the Bodhisattva Mahāsattva (Púsà mó訶sà) 普廣: 'You are able to have compassion for the fourfold disciples and all beings in future generations, and ask about the blessings of this cause and condition for wishing to be reborn (yuàn shēng). Now listen carefully, and I will explain it for you.' The Buddha told the Bodhisattva Mahāsattva 普廣: 'If the fourfold
弟子若臨終時若未終者。愿生東方香林剎者。其佛號曰入精進菩薩。無央數國土莊嚴。若人臨終之日。愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等。臨終之日。愿生東南方金林剎者。其佛號曰盡精進菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日。愿生南方樂林剎者。其佛號曰不捨樂菩薩。無央數國土莊嚴。若人命終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日。愿生西南方寶林剎者。其佛號曰上精進菩薩。無央數國土莊嚴。若臨終時愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日。愿生西方華林剎者。其佛號曰習精進菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日愿生西北方金剛剎者。其佛號曰一乘度菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日。愿生北方道林剎者。其佛號曰行精進菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日。愿生東北方青蓮
【現代漢語翻譯】 現代漢語譯本： 弟子如果臨終時還沒有去世，愿往生到東方香林剎（Xianglin ksha-tra，香林佛土），那裡的佛號是入精進菩薩（Ru Jingjin Pusa，Entering Diligence Bodhisattva）。那裡有無數的國土莊嚴。如果有人臨終時，愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩（Puguang Pusa Mohesa，Universal Light Bodhisattva Mahasattva）：如果有善男子、善女人等，臨終時，愿往生到東南方金林剎（Jinlin ksha-tra，Golden Forest Buddha-land），那裡的佛號是盡精進菩薩（Jin Jingjin Pusa，Exhausting Diligence Bodhisattva）。那裡有無數的國土莊嚴。如果有人臨終時愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩：如果有善男子、善女人等，臨終時，愿往生到南方樂林剎（Lelin ksha-tra，Joyful Forest Buddha-land），那裡的佛號是不捨樂菩薩（Bu Shele Pusa，Not Abandoning Joy Bodhisattva）。那裡有無數的國土莊嚴。如果有人命終時愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩：如果有善男子、善女人等，臨終時，愿往生到西南方寶林剎（Baolin ksha-tra，Treasure Forest Buddha-land），那裡的佛號是上精進菩薩（Shang Jingjin Pusa，Supreme Diligence Bodhisattva）。那裡有無數的國土莊嚴。如果臨終時愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩：如果有善男子、善女人等，臨終時，愿往生到西方華林剎（Hualin ksha-tra，Flower Forest Buddha-land），那裡的佛號是習精進菩薩（Xi Jingjin Pusa，Practicing Diligence Bodhisattva）。那裡有無數的國土莊嚴。如果有人臨終時愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩：如果有善男子、善女人等，臨終時愿往生到西北方金剛剎（Jingang ksha-tra，Vajra Buddha-land），那裡的佛號是一乘度菩薩（Yi Cheng Du Pusa，One Vehicle Deliverance Bodhisattva）。那裡有無數的國土莊嚴。如果有人臨終時愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩：如果有善男子、善女人等，臨終時，愿往生到北方道林剎（Daolin ksha-tra，Path Forest Buddha-land），那裡的佛號是行精進菩薩（Xing Jingjin Pusa，Acting Diligence Bodhisattva）。那裡有無數的國土莊嚴。如果有人臨終時愿往生到那裡，就能隨愿往生。
佛告訴普廣菩薩摩訶薩：如果有善男子、善女人等，臨終之日。愿生東北方青蓮
【English Translation】 English version: If a disciple, at the time of approaching death, has not yet passed away, and wishes to be reborn in the Eastern Xianglin ksha-tra (Fragrant Forest Buddha-land), where the Buddha is named Ru Jingjin Pusa (Entering Diligence Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa (Universal Light Bodhisattva Mahasattva): If there are good men or good women who, at the time of approaching death, wish to be reborn in the Southeastern Jinlin ksha-tra (Golden Forest Buddha-land), where the Buddha is named Jin Jingjin Pusa (Exhausting Diligence Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa: If there are good men or good women who, at the time of approaching death, wish to be reborn in the Southern Lelin ksha-tra (Joyful Forest Buddha-land), where the Buddha is named Bu Shele Pusa (Not Abandoning Joy Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa: If there are good men or good women who, at the time of approaching death, wish to be reborn in the Southwestern Baolin ksha-tra (Treasure Forest Buddha-land), where the Buddha is named Shang Jingjin Pusa (Supreme Diligence Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa: If there are good men or good women who, at the time of approaching death, wish to be reborn in the Western Hualin ksha-tra (Flower Forest Buddha-land), where the Buddha is named Xi Jingjin Pusa (Practicing Diligence Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa: If there are good men or good women who, at the time of approaching death, wish to be reborn in the Northwestern Jingang ksha-tra (Vajra Buddha-land), where the Buddha is named Yi Cheng Du Pusa (One Vehicle Deliverance Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa: If there are good men or good women who, at the time of approaching death, wish to be reborn in the Northern Daolin ksha-tra (Path Forest Buddha-land), where the Buddha is named Xing Jingjin Pusa (Acting Diligence Bodhisattva), which is adorned with countless lands, then if a person wishes to be reborn there at the time of death, they will be reborn there according to their wish.
The Buddha told Puguang Pusa Mohesa: If there are good men or good women who, at the time of approaching death, wish to be reborn in the Northeastern Qinglian
剎者。其佛號曰悲精進菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等臨終之日。愿生下方水精剎者。其佛號曰凈命精進菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若有善男子善女人等命終之日。愿生上方欲林剎者。其佛號曰至誠精進菩薩。無央數國土莊嚴。若人臨終愿生彼者隨愿往生。
佛告普廣菩薩摩訶薩。若四輩男女臨終之日。愿生十方佛剎土者。當洗除身體著鮮潔之衣。燒眾名香懸繒幡蓋。歌詠三寶讀誦尊經。廣為病者說因緣。譬喻言辭微妙經義。苦空非身四大假合。形如芭蕉中無有實。又如電光不得久停。故云色不久鮮當歸敗壞。精誠行道可得度苦。隨心所愿無不獲果。
佛又復告普廣菩薩摩訶薩。十方妙土通洞無窮不可度量。諸佛如來所居凈土。亦復無量不可稱數。今我於此大眾之中。為諸四輩未來之世像法眾生。說是十方諸佛國土及佛名號。不可稱說略演少耳。普廣菩薩摩訶薩又白佛言。世尊十方佛剎凈妙國土有差別不。佛言普廣無差別也。普廣又白佛言。世尊何故經中讚歎阿彌陀剎。七寶諸樹宮殿樓閣。諸愿生者。皆悉隨彼心中所欲應念而至。
佛告普廣菩薩摩訶薩。汝不解我意
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果有人臨終時，希望往生到悲精進菩薩（Bei Jingjin Pusa）的佛國，那個佛國有無數的國土莊嚴，那麼這個人就可以隨愿往生。』 佛陀告訴普廣菩薩摩訶薩（Puguang Pusa Mohesa）：『如果有善男子、善女人等，在臨終的時候，希望往生到下方的水精剎（Shuijing cha），那裡的佛號是凈命精進菩薩（Jingming Jingjin Pusa），擁有無數國土的莊嚴。如果有人臨終時希望往生到那裡，就可以隨愿往生。』 佛陀告訴普廣菩薩摩訶薩：『如果有善男子、善女人等，在命終的時候，希望往生到上方的欲林剎（Yulin cha），那裡的佛號是至誠精進菩薩（Zhicheng Jingjin Pusa），擁有無數國土的莊嚴。如果有人臨終時希望往生到那裡，就可以隨愿往生。』 佛陀告訴普廣菩薩摩訶薩：『如果四輩男女在臨終的時候，希望往生到十方佛的剎土，應當洗凈身體，穿上乾淨的衣服，焚燒各種名貴的香，懸掛絲綢的幡蓋，歌頌三寶，讀誦尊貴的經典，廣泛地為病人講述因緣、譬喻，用微妙的言辭解釋經義，說明苦、空、非身、四大假合的道理。身體就像芭蕉樹一樣，中間沒有實在的東西，又像閃電一樣，不能夠長久停留。所以說，美好的容色不會長久，終將歸於敗壞。精誠地修行，就可以得到解脫，隨心所愿，沒有不能夠獲得結果的。』 佛陀又告訴普廣菩薩摩訶薩：『十方美妙的國土，通達無盡，不可度量。諸佛如來所居住的清凈國土，也同樣是無量無數，不可稱說。現在我在這大眾之中，為四輩弟子以及未來世的像法時代的眾生，講述這十方諸佛的國土以及佛的名號，這是不可稱說，只是略微地演說一點而已。』普廣菩薩摩訶薩又問佛說：『世尊，十方佛剎清凈美妙的國土，有差別嗎？』佛說：『普廣，沒有差別。』普廣又問佛說：『世尊，為什麼經典中讚歎阿彌陀剎（Amituo cha），說那裡有七寶的樹木、宮殿樓閣，所有希望往生的人，都能夠隨他們心中所想，應念而至呢？』 佛陀告訴普廣菩薩摩訶薩：『你不瞭解我的意思。』
【English Translation】 English version: The Buddha said, 'If someone, at the time of their death, wishes to be reborn in the Buddha-land of Bodhisattva Bei Jingjin (Bodhisattva of Sorrowful Diligence), which is adorned with countless lands, then they can be reborn there according to their wish.' The Buddha told Bodhisattva Puguang Mahasattva (Bodhisattva Universal Light, a great being): 'If there are good men and good women who, at the time of their death, wish to be reborn in the Crystal Land (Shuijing cha) below, where the Buddha is named Bodhisattva Jingming Jingjin (Bodhisattva Pure Life Diligence), which is adorned with countless lands, then they can be reborn there according to their wish.' The Buddha told Bodhisattva Puguang Mahasattva: 'If there are good men and good women who, at the time of their death, wish to be reborn in the Desire Forest Land (Yulin cha) above, where the Buddha is named Bodhisattva Zhicheng Jingjin (Bodhisattva Utmost Sincerity Diligence), which is adorned with countless lands, then they can be reborn there according to their wish.' The Buddha told Bodhisattva Puguang Mahasattva: 'If the four kinds of disciples, at the time of their death, wish to be reborn in the Buddha-lands of the ten directions, they should wash their bodies, put on clean clothes, burn various precious incenses, hang silk banners and canopies, sing praises to the Three Jewels, recite the honored scriptures, and extensively explain to the sick the causes and conditions, parables, and subtle meanings of the scriptures, explaining the principles of suffering, emptiness, non-self, and the false union of the four great elements. The body is like a banana tree, without any substance in the middle, and like lightning, it cannot stay for long. Therefore, it is said that beautiful appearance will not last long and will eventually decay. Diligently practicing the Way with sincerity can lead to liberation from suffering, and whatever one wishes in their heart will surely be achieved.' The Buddha further told Bodhisattva Puguang Mahasattva: 'The wonderful lands of the ten directions are all-pervading, endless, and immeasurable. The pure lands where the Buddhas and Tathagatas reside are also countless and beyond description. Now, in this assembly, I am speaking to the four kinds of disciples and the sentient beings of the Dharma-resemblance Age in the future about the Buddha-lands and the names of the Buddhas of the ten directions. These are beyond description, and I am only briefly explaining a little.' Bodhisattva Puguang Mahasattva then asked the Buddha, 'World Honored One, are there differences between the pure and wonderful lands of the Buddha-lands in the ten directions?' The Buddha said, 'Puguang, there are no differences.' Puguang then asked the Buddha, 'World Honored One, why do the scriptures praise Amitabha's Land (Amituo cha), saying that there are trees of seven jewels, palaces, and pavilions, and that all who wish to be reborn there can have their wishes fulfilled instantly?' The Buddha told Bodhisattva Puguang Mahasattva, 'You do not understand my meaning.'
。娑婆世界人多貪濁。信曏者少習邪者多。不信正法不能專一。心亂無志實無差別。令諸眾生專心有在。是故讚歎彼國土耳。諸往生者悉隨彼愿無不獲果。
普廣菩薩復白佛言。若四眾男女。若命未終若已終者。我今當勸修諸福業。得生十方諸佛剎也。佛言善哉普廣菩薩摩訶薩。隨意教導十方人也。普廣菩薩語四輩言。若人臨終未終之日。當爲燒香然燈續明。于塔寺中表剎之上。懸命過幡轉讀尊經竟三七日。所以然者命終之人。在中陰中身如小兒。罪福未定應為修福。愿亡者神使生十方無量剎土。承此功德必得往生。亡者在世若有罪業應墮八難。幡燈功德必得解脫。若善愿應生父母在異方不得疾生。以幡燈功德。皆得疾生無復留難。若得生已。當爲人作福德之子。不為邪鬼之所得便種族豪強。是故應修幡燈功德。諸過命者修行福業。至心懇惻應代亡者。悔過眾罪罪垢即滅。為亡者修福。如餉遠人無不獲果。譬如世間犯罪之人。心中思惟望諸親屬。求諸大力救其危厄。今日燒香望得解脫。為亡者稱其名號修諸功德。以福德之力緣是解脫亦復如是。徑生十方無愿不得。
普廣菩薩又白佛言。若人在世不歸三寶不行法戒。若其命終應墮三塗受諸苦痛。其人臨終方欲精誠歸命三寶。受行法戒悔過罪釁。發露懺謝改
【現代漢語翻譯】 現代漢語譯本：娑婆世界的人大多貪婪污濁，信仰正道的人少，學習邪門歪道的人多。他們不相信正法，不能專心一致，心緒煩亂沒有志向，實際上沒有什麼差別。爲了讓眾生能夠專心致志，所以才讚歎阿彌陀佛的極樂國土。所有往生到那裡的人，都能隨順自己的願望，沒有不獲得結果的。
普廣菩薩又對佛說：『如果四眾弟子，無論是壽命未盡還是已經去世的，我現在應當勸他們修習各種福業，以求得往生到十方諸佛的清凈剎土。』佛說：『很好，普廣菩薩摩訶薩，你可以隨意教導十方的人們。』普廣菩薩對四眾弟子說：『如果有人臨終或者尚未臨終，應當為他燒香、點燈、續燈，在佛塔寺廟中，在寶剎之上，懸掛續命幡，轉讀尊貴的經典，持續二十一天。這樣做的原因是，命終之人，在中陰階段，身體如同小孩子，罪業和福報尚未確定，應當為他修福。愿逝者的神識能夠往生到十方無量的剎土，憑藉這些功德，必定能夠往生。逝者在世時如果有罪業，應當墮入八難之處，幡燈的功德必定能夠使他解脫。如果他有善愿，應當投生為父母，但父母在其他地方，不能迅速投生，憑藉幡燈的功德，都能迅速投生，不再有阻礙。如果已經投生，應當成為能為人帶來福德的孝順之子，不會被邪鬼所侵擾，而且種族顯赫強大。所以應當修習幡燈的功德。對於已經去世的人，應當修行福業，至誠懇切地代替亡者懺悔過去的罪業，罪惡的污垢就會消滅。為亡者修福，就像給遠方的人送食物一樣，沒有不獲得回報的。譬如世間犯罪的人，心中思念，希望親屬能夠求助有權勢的人來解救他的危難，今天燒香，希望能夠得到解脫。為亡者稱念他的名號，修習各種功德，憑藉福德的力量，因此而得到解脫，也是如此。直接往生到十方，沒有願望不能實現的。』
普廣菩薩又對佛說：『如果有人在世時不皈依三寶（Buddha, Dharma, Sangha），不奉行佛法戒律，如果他命終后應當墮入三塗（three lower realms）遭受各種痛苦。這個人臨終時才想要精誠地皈依三寶，受持佛法戒律，懺悔過去的罪過，發露懺悔，改過自新。
【English Translation】 English version: The people of the Saha world (this world) are mostly greedy and defiled. Few believe in the right path, and many practice evil ways. They do not believe in the true Dharma, cannot be single-minded, and their minds are confused and without purpose, with no real difference. In order to make all beings single-minded and focused, that is why the Pure Land of Amitabha Buddha is praised. All those who are reborn there will have their wishes fulfilled without fail.
Furthermore, Universal Brightness Bodhisattva (Puguang Pusa) said to the Buddha, 'If the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), whether their lives have not yet ended or have already ended, I will now encourage them to cultivate various meritorious deeds in order to be reborn in the pure lands of the Buddhas in the ten directions.' The Buddha said, 'Excellent, Universal Brightness Bodhisattva Mahasattva, you may freely teach the people of the ten directions.' Universal Brightness Bodhisattva said to the fourfold assembly, 'If a person is dying or has not yet died, one should burn incense, light lamps, and continue the light for them. In pagodas and temples, above the banners, hang banners to prolong life, and recite the honored scriptures for twenty-one days. The reason for this is that the person who has died, in the intermediate state (bardo), has a body like a small child, and their karmic merits and demerits are not yet determined, so one should cultivate merit for them. May the spirit of the deceased be reborn in the immeasurable lands of the ten directions, and by virtue of these merits, they will surely be reborn. If the deceased had committed sins in their lifetime and should fall into the eight difficulties, the merit of the banners and lamps will surely liberate them. If they have good wishes and should be born to parents, but the parents are in another place and they cannot be born quickly, by virtue of the banners and lamps, they will all be born quickly without further obstacles. If they have already been born, they should become filial children who bring blessings to others, and will not be possessed by evil spirits, and their lineage will be prominent and strong. Therefore, one should cultivate the merit of banners and lamps. For those who have passed away, one should cultivate meritorious deeds, sincerely and earnestly repenting of past sins on behalf of the deceased, and the defilement of sins will be extinguished. Cultivating merit for the deceased is like sending food to someone far away, and there is no failure to receive a reward. For example, a person who has committed a crime in the world thinks in their heart, hoping that their relatives will seek powerful people to rescue them from their danger. Today, burning incense, hoping to be liberated. Reciting the name of the deceased and cultivating various merits, by the power of merit, they will be liberated in this way as well. They will be directly reborn in the ten directions, and there is no wish that cannot be fulfilled.'
Universal Brightness Bodhisattva further said to the Buddha, 'If a person in this life does not take refuge in the Three Jewels (Buddha, Dharma, Sangha) and does not practice the Dharma precepts, if they die, they should fall into the three lower realms (three lower realms) and suffer various pains. Only when this person is dying do they want to sincerely take refuge in the Three Jewels, receive and practice the Dharma precepts, repent of past sins, reveal their repentance, and reform themselves.'
更修善。臨壽終時聞說經法。善師化導得聞法音。欲終之日生是善心得解脫不。佛言普廣菩薩摩訶薩。若有男子善女人等。臨終之時得生此心。無不解脫眾苦者也。所以者何如人負債依附王者。債主便畏不從求財。此譬亦然天帝放赦閻羅除遣。及諸五官伺候之神。反更恭敬不生噁心。緣此福故不墮惡道解脫厄難。隨心所愿皆得往生。
普廣菩薩復白佛言。又有眾生不信三寶不行法戒。或時生信或時誹謗。或時父母兄弟親族。卒得病苦緣此命終。或墮在三塗八難之中。受諸苦惱無有休息。父母兄弟及諸親族。為其修福為得福不。佛言普廣。為此人修福七分之中為獲一也。何故爾乎。緣其前世不通道德。故使福德七分獲一。若以亡者嚴身之具。堂宇室宅園林浴池以施三寶。此福最多功德力強。可得拔彼地獄之殃。以是因緣便得解脫。憂苦之患長得度脫。往生十方諸佛凈土。
普廣菩薩復白佛言。若四輩男女善解法戒。知身如幻精勤修習行菩提道。未終之時逆修三七。然燈續明懸繒幡蓋。請召眾僧轉讀尊經。修諸福業得福多不。佛言普廣其福無量不可度量。隨心所愿獲其果實。普廣菩薩白佛言。世尊若四輩男女。若臨終時若已過命。是其亡日我今亦勸。造作黃幡懸著剎上。使獲福德離八難苦。得生十方諸佛凈土
【現代漢語翻譯】 現代漢語譯本 更加修行善法。臨終的時候能夠聽聞講說的經法。有善知識引導，能夠聽聞佛法之音。將要臨終的那一天，生起這樣的善心，能夠得到解脫嗎？佛說：普廣菩薩摩訶薩（菩薩中的大菩薩）。如果有男子、善女人等，臨終的時候能夠生起這樣的善心，沒有不能解脫各種苦難的。這是什麼原因呢？就像有人欠了債，依附於國王，債主便會畏懼，不敢前去索要錢財。這個比喻也是這樣，天帝會赦免他，閻羅王會除去他的罪責，以及各位五官伺候的神，反而會更加恭敬，不會生起噁心。因為這個福報的緣故，不會墮入惡道，能夠解脫厄難。隨著心中所希望的，都能夠往生到善處。
普廣菩薩又稟告佛說：又有眾生不相信三寶（佛、法、僧），不奉行佛法戒律。有時相信，有時誹謗。有時父母兄弟親族，突然得了疾病痛苦，因為這個原因而死亡。或者墮落在三塗（地獄、餓鬼、畜生）八難（沒有機會聽聞佛法的八種障礙）之中，遭受各種苦惱沒有停止的時候。父母兄弟以及各位親族，為他們修行福報，能夠得到福報嗎？佛說：普廣，為這個人修福，七分之中只能獲得一分。是什麼原因呢？因為他前世不相通道德，所以使得福德七分只能獲得一分。如果用亡者生前所用的裝飾身體的物品，堂宇室宅，園林浴池來佈施給三寶，這個福報最多，功德力量強大，可以拔除他在地獄中的災殃。因為這個因緣，便能夠得到解脫，永遠脫離憂愁痛苦的困擾，往生到十方諸佛的清凈國土。
普廣菩薩又稟告佛說：如果四輩男女（比丘、比丘尼、優婆塞、優婆夷）能夠理解佛法戒律，知道身體如夢如幻，精進勤奮地修行，行菩提道。在還沒有臨終的時候，提前修行三個七天（二十一天），點燃燈火，使其持續明亮，懸掛幡幢寶蓋，請來眾僧誦讀尊貴的經典，修各種福德事業，得到的福報多嗎？佛說：普廣，這個福報無量無邊，無法度量。隨著心中所希望的，獲得他的果實。普廣菩薩稟告佛說：世尊，如果四輩男女，如果臨終的時候，如果已經過世，在他們死亡的那一天，我現在也勸他們，製作黃色的幡，懸掛在佛寺的寶剎之上，使他們獲得福德，脫離八難的痛苦，得以往生到十方諸佛的清凈國土。
【English Translation】 English version Further cultivate goodness. At the time of approaching the end of life, one hears the Dharma being preached. With the guidance of a virtuous teacher, one hears the sound of the Dharma. On the day of approaching death, if one generates this virtuous thought, can one attain liberation? The Buddha said: 'O, Puguang Bodhisattva Mahasattva (a great Bodhisattva among Bodhisattvas), if there are men or virtuous women who, at the time of approaching death, can generate this thought, there is none who cannot be liberated from all suffering. Why is this so? It is like a person who owes a debt and relies on a king; the creditor will then be fearful and not dare to seek repayment. This analogy is similar: the Heavenly Emperor will grant amnesty, Yama (the King of the Underworld) will remove their offenses, and the various officials and attendant spirits will instead be respectful and not generate evil thoughts. Because of this merit, they will not fall into evil realms, will be liberated from calamities, and will be reborn according to their wishes.'
Puguang Bodhisattva further said to the Buddha: 'There are also sentient beings who do not believe in the Three Jewels (Buddha, Dharma, Sangha), and do not practice the precepts. Sometimes they believe, and sometimes they slander. Sometimes parents, siblings, and relatives suddenly fall ill and die because of this. Or they fall into the Three Evil Paths (hell, hungry ghosts, animals) and the Eight Difficulties (eight obstacles to encountering the Dharma), suffering various afflictions without rest. If parents, siblings, and relatives cultivate merit for them, will they receive merit?' The Buddha said: 'O, Puguang, for the person who cultivates merit, only one part out of seven is obtained. Why is this so? Because in their previous lives, they did not believe in morality, so the merit is only one part out of seven. If one uses the deceased's personal adornments, halls, residences, gardens, bathing ponds to make offerings to the Three Jewels, this merit is the greatest, and the power of merit is strong. It can remove the calamities of hell for them. Because of this cause and condition, they can be liberated, forever escape from sorrow and suffering, and be reborn in the pure lands of the Buddhas in the ten directions.'
Puguang Bodhisattva further said to the Buddha: 'If the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) understands the Dharma and precepts, knows that the body is like an illusion, diligently cultivates and practices the Bodhi path. Before the end of life, they cultivate for three weeks (twenty-one days) in advance, lighting lamps to continue the light, hanging banners and canopies, inviting monks to recite the venerable scriptures, and cultivating various meritorious deeds, will they obtain much merit?' The Buddha said: 'O, Puguang, this merit is immeasurable and cannot be measured. According to what the heart desires, one obtains its fruit.' Puguang Bodhisattva said to the Buddha: 'World Honored One, if the fourfold assembly, whether at the time of approaching death or after passing away, on the day of their death, I now also encourage them to make yellow banners and hang them on the stupa of the temple, so that they may obtain merit, be liberated from the suffering of the Eight Difficulties, and be reborn in the pure lands of the Buddhas in the ten directions.'
。幡蓋供養隨心所愿至成菩提。幡隨風轉。破碎都盡至成微塵。風吹幡塵其福無量。幡一轉時轉輪王位。乃至吹塵小王之位。其報無量。燈四十九照諸幽冥苦痛眾生蒙此光明皆得相見。緣此福德拔彼眾生悉得休息。
佛告普廣若四輩男女。若行齋戒心當存想。請十方僧。不擇善惡持戒毀戒高下之行。到諸塔寺請僧之時。僧次供養無別異想。其福最多無量無邊。若值羅漢四道果人及大心者。緣此功德受福無窮。一聞說法可得至道無上涅槃。
佛告普廣及大眾人民天龍八部諸鬼神等。各各諦聽思惟吾言。我今欲於此大眾之中。說那舍長者本昔因緣罪福之事。此大長者居羅閱祇國。恒修仁義饑窮乏者。沙門婆羅門諸求索者。悉欲供養無所遺惜。父母大慳無供養心。長者有緣行至他方。晨朝澡洗著衣結束已畢。跪拜父母叉手白言。今有緣事往至他方。有少財物分為三分。一分供養供給父母。一分珍寶施諸沙門及貧之者。余有一分自欲持行。父母言受。于兒行后修諸福德。若有人來從求索者悉當施與。於是長者便辭父母遠至他方。如是去後父母邪見無念子心。沙門婆羅門及貧乏者往從乞丐。慳貪邪見無施與心。子行去後。若干日數應還到舍。父母計其應還歸家。往到市所。取豬羊骨頭蹄膏血。果蓏雜谷持散家中。那
【現代漢語翻譯】 現代漢語譯本：幡蓋供養，隨心所愿，直至成就菩提（覺悟）。幡隨著風轉動，即使破碎成微塵，風吹動幡上的微塵，其福德也是無量的。幡轉動一次，就能獲得轉輪王（統治世界的理想君主）的地位，乃至吹動微塵也能獲得小王的地位，其果報是無量的。點燃四十九盞燈，照亮所有幽冥（黑暗）中的受苦眾生，讓他們蒙受光明，都能互相看見。憑藉這種福德，救拔那些眾生，使他們都能得到安息。
佛告訴普廣菩薩，如果四輩男女（比丘、比丘尼、優婆塞、優婆夷），如果進行齋戒，心中應當存想，請十方僧眾，不分別善惡、持戒或毀戒、修行高下。到各個塔寺請僧眾的時候，按照僧眾的次序供養，不要有分別的念頭，這樣做的福德最多，無量無邊。如果遇到阿羅漢（已證得涅槃的聖者）、四道果人（證得須陀洹果、斯陀含果、阿那含果、阿羅漢果的修行者）以及發大心的人，憑藉這種功德，所受的福報無窮無盡。一旦聽聞佛法，就可以證得至道（最高的真理），達到無上涅槃（寂滅）。
佛告訴普廣菩薩以及大眾人民、天龍八部（佛教的護法神）等，各自仔細聽，思考我的話。我現在想在這大眾之中，說一說那舍長者（一位富有的長者）過去世的因緣、罪福之事。這位大長者居住在羅閱祇國（古代印度的一個國家），經常修行仁義，對於飢餓貧窮的人，沙門（出家修道者）、婆羅門（古印度祭司階層）以及所有前來求索的人，都想供養，沒有絲毫吝惜。他的父母非常慳吝，沒有供養的心。長者因為有事要到其他地方去，早晨洗漱完畢，穿好衣服，跪拜父母，合掌說道：『現在因為有事要到其他地方去，有少許財物分為三份，一份供養供給父母，一份珍寶佈施給沙門以及貧窮的人，剩餘一份自己攜帶。』父母答應了。在兒子離開后，他們修行各種福德，如果有人來求索，都應當施與。於是長者便辭別父母，遠去他方。這樣離開后，父母生起邪見，沒有思念兒子的心。沙門、婆羅門以及貧乏的人前來乞討，他們慳貪邪見，沒有施與的心。兒子離開后，過了若干天，應該回到家中。父母估計他應該要回家了，就到市場上去，拿來豬羊的骨頭、蹄子、膏血、果實、雜糧，散放在家中。那
【English Translation】 English version: Offering banners and canopies, fulfilling all wishes, until the attainment of Bodhi (enlightenment). When the banners turn with the wind, even if they are broken into dust, the merit of the wind blowing the dust from the banners is immeasurable. One turn of the banner brings the position of a Chakravartin (ideal universal ruler), and even blowing the dust brings the position of a minor king; the reward is immeasurable. Lighting forty-nine lamps illuminates all suffering beings in the dark realms, allowing them to receive light and see each other. Through this merit, rescue those beings and allow them to find rest.
The Buddha told Bodhisattva Puguang, 'If men and women of the four groups (bhikshus, bhikshunis, upasakas, upasikas) observe precepts and fast, they should contemplate and invite monks from the ten directions, without distinguishing between good and evil, those who uphold or break precepts, or those of high or low practice. When inviting monks to various stupas and temples, offer to them in order of seniority, without any discriminatory thoughts. The merit of doing so is the greatest, immeasurable and boundless. If you encounter Arhats (saints who have attained Nirvana), those who have attained the four stages of fruition (Sotapanna, Sakadagami, Anagami, Arhat), and those who have made great vows, through this merit, the blessings they receive will be endless. Once they hear the Dharma, they can attain the ultimate path (highest truth) and reach unsurpassed Nirvana (extinction).'
The Buddha told Bodhisattva Puguang and the great assembly of people, including the eight classes of gods and dragons (Buddhist protectors), 'Each of you listen carefully and contemplate my words. I now wish to speak among this great assembly about the past causes and conditions, the sins and blessings, of the elder Nanda (a wealthy elder). This great elder lived in the country of Rajagriha (an ancient Indian kingdom), and constantly cultivated benevolence and righteousness. He wished to provide for the hungry and poor, the Shramanas (ascetics), Brahmins (ancient Indian priestly class), and all those who came seeking, without any reluctance. His parents were very stingy and had no intention of making offerings. The elder had a reason to go to another place. In the morning, after washing and dressing, he knelt before his parents, clasped his hands, and said, 'Now I have a reason to go to another place. I have a small amount of wealth, which I will divide into three parts: one part for offering and providing for you, my parents; one part for giving treasures to the Shramanas and the poor; and the remaining part I will take with me.' His parents agreed. After their son left, they cultivated various merits, and if anyone came seeking, they should give. So the elder bid farewell to his parents and went far away to another place. After he left, his parents developed wrong views and did not think of their son. Shramanas, Brahmins, and the poor came to beg, but they were stingy and had wrong views, and had no intention of giving. After the son left, after several days, he should have returned home. His parents estimated that he should be returning home, so they went to the market and brought back pig and sheep bones, hooves, fat, blood, fruits, and mixed grains, and scattered them in the house. That'
舍長者從遠方還。見其父母歡喜無量。接足禮拜問訊起居。父母亦復歡喜踴躍語那舍言。我于汝行后為汝設福。沙門婆羅門國中孤老貧窮乞者。以汝財物悉施與之。兒聞設福佈施貧乏心大歡喜。又語兒言我亦復請諸沙門設福始竟。今日家中草穢狼藉猶未掃除。兒見狼藉相貌如是。信其父母為設福德。倍復歡喜踴躍無量。久后之間父母衰老。得諸病苦便即命終。那舍即便殯殮屍骸。安厝粗畢。從父母命終轉讀尊經。燒香禮拜歌詠贊嘆無一時廢。竟於三七經聲不絕。作是思惟我父母在世。極憂念我多修福德。今我又復請諸聖眾。想我父母緣此功德故。應往生十方剎土。供養恭敬面見諸佛。
於是那舍忽得重病。奄便欲死唯心上暖。家中大小未便殯斂。至七日後乃得蘇解。家中問言那舍長者病苦如是。本死今蘇從何而來。長者那舍語其家言。我數日來。善神將我。示以福堂無極之樂。又到地獄靡不經歷。眼中所睹唯苦痛耳。今我又見餓鬼住處。所生父母在中受苦。見我來看悲號懊惱。欲求免脫不能得出。我思父母在世之時。大修福德意謂生天。而更墮在餓鬼獄中受諸苦惱。那舍長者說此語已。向其家中懊惱流淚。我今家中當作何方功德之力。拔我父母使得解脫。那舍長者又自思惟。我父母昔病苦之時。大修福德欲終未
【現代漢語翻譯】 現代漢語譯本：那舍（Nasha，人名）長者從遠方歸來，見到他的父母，心中歡喜無量。他上前接住父母的雙腳，行禮跪拜，問候起居。他的父母也歡喜雀躍，對那舍說：『自從你離開后，我們一直為你設福，將你的財物全部施捨給沙門（Shamen，出家修道的人）、婆羅門（Poluomen，古印度僧侶階層）、國內的孤寡老人、貧窮之人以及乞討者。』兒子聽聞父母為自己設福，佈施給貧困之人，心中非常歡喜。父母又對兒子說：『我們還請了許多沙門來設福，剛剛結束。只是今天家中雜草污穢遍地，還沒有來得及打掃。』兒子看到家中狼藉的樣子，相信他的父母確實為他設了福德，更加歡喜，心中踴躍無量。過了很久，他的父母年老體衰，得了各種疾病，不久便去世了。那舍隨即為父母辦理了殯葬事宜，安葬完畢。從父母去世后，他便開始誦讀尊經，燒香禮拜，歌詠贊嘆，沒有一時停止。整整過了三七二十一天，誦經的聲音都沒有斷絕。他心中思忖：『我的父母在世時，非常掛念我，為我做了很多善事。現在我又請來各位聖眾，希望我的父母能夠憑藉這些功德，往生到十方佛國凈土，供養恭敬諸佛，親眼見到他們。』 這時，那舍忽然得了重病，眼看就要死了，只有心口還有一絲溫暖。家中人還沒有來得及為他準備後事，過了七天，他才甦醒過來。家人問他說：『那舍長者，你病得這麼重，本來已經死了，現在又活過來了，是從哪裡回來的？』長者那舍對家人說：『這幾天來，有善神帶領我，向我展示了福堂無上的快樂，又帶我去了地獄，其中的景象無不經歷，我眼中所見到的只有痛苦。現在我又看到了餓鬼的住處，我已故的父母就在其中受苦。他們看到我來看他們，悲號懊惱，想要尋求解脫，卻無法出來。我想到我的父母在世的時候，做了很多善事，本以為可以昇天，卻反而墮落在餓鬼地獄中，遭受各種苦惱。』那舍長者說完這些話，對著家人懊惱地流下了眼淚，說：『我現在應該在家中做什麼樣的功德，才能救拔我的父母，使他們得到解脫呢？』那舍長者又自己思忖：『我的父母以前生病的時候，做了很多善事，臨終未…
【English Translation】 English version: The elder Nasha (Nasha, a name) returned from afar. Seeing his parents, he was overjoyed. He received them with a respectful bow, inquiring about their well-being. His parents were also delighted and said to Nasha, 'Since you left, we have been making offerings for your benefit, giving away all your wealth to Shamen (Shamen, monks who have left home to cultivate the Way), Brahmins (Poluomen, ancient Indian priestly class), the lonely elderly, the poor, and beggars in the country.' The son, hearing that his parents had made offerings and given to the poor for his sake, was very happy. His parents also said to him, 'We also invited many Shamen to make offerings, which have just concluded. However, today the house is full of weeds and filth, and has not yet been cleaned.' Seeing the messy state of the house, the son believed that his parents had indeed made merit for him, and he was even more delighted, his heart filled with joy. After a long time, his parents grew old and frail, contracted various illnesses, and soon passed away. Nasha immediately arranged for their funeral and burial. After the burial, he began to recite the sacred scriptures, burn incense, prostrate, sing praises, and chant without ceasing. For three weeks, the sound of chanting never stopped. He thought to himself, 'My parents were very concerned about me when they were alive and performed many meritorious deeds for me. Now I have invited all the holy ones, hoping that my parents, through these merits, will be reborn in the pure lands of the ten directions, make offerings to and respect all the Buddhas, and see them face to face.' At this time, Nasha suddenly fell seriously ill and was on the verge of death, with only a trace of warmth remaining in his heart. His family had not yet prepared for his funeral. After seven days, he finally recovered. His family asked him, 'Elder Nasha, you were so ill, you were already dead, but now you have come back to life. Where did you come back from?' Elder Nasha said to his family, 'In the past few days, a benevolent deity led me and showed me the supreme bliss of the Hall of Blessings, and also took me to hell, where I experienced all the sights, and all I saw was suffering. Now I have also seen the dwelling place of the hungry ghosts, and my deceased parents are suffering in it. When they saw me visiting them, they wailed and lamented, wanting to seek liberation, but they could not get out. I thought that my parents had done many good deeds when they were alive, thinking they could ascend to heaven, but instead they fell into the hell of hungry ghosts, suffering all kinds of torments.' After saying these words, Elder Nasha wept with remorse to his family, saying, 'What kind of meritorious deeds should I do in my home now to rescue my parents and liberate them?' Elder Nasha thought to himself again, 'My parents did many good deeds when they were sick before, but before their death…
終。及命終已然燈續明。轉經行道齋戒一心。乃至三七未曾懈廢。而今父母而更生此罪苦地獄。必當有意便問親族及諸耆宿。耆宿答言我不了此深妙之事。可往咨問佛世尊也。於是長者便往到佛所。頭面作禮胡跪合掌。而白佛言欲有啟請。唯愿世尊慈愍不怪。佛言便說。長者那舍說向因緣。父母在世常修福德。及命終后為供三七至安厝畢。謂言生天而更墮在地獄中。已問耆宿耆宿不了。今故問佛為我決疑。緣我重病奄便欲死。七日乃蘇。善神將我經歷地獄靡不周遍。以是因緣得見父母在苦劇地。修福如此而更墮罪。不解所以今故問佛。唯愿世尊解釋我疑。修何福業令我父母。解脫厄難不遭苦患。悉得生天封受自然。快樂無極得涅槃道。
佛語長者汝一心諦聽我之所說。汝前欲行往至他方。留財寶物與汝父母。令汝父母修諸福德。父母邪見欺誑于汝。實不修福妄言為作修諸福緣。以慳貪故墮彼地獄。長者聞佛神口所說。疑惑永除作如是言。是我之過非父母咎。即于佛前代其父母。悔過此罪慳貪之殃。長者父母于彼地獄小得休息。
佛語長者今我借汝天眼。使汝得見父母休息。長者於是承佛威神。見其父母皆得休息。那舍長者又白佛言。今者又當作何福業。使我父母解脫彼苦。佛語長者今請諸聖眾。安居三月
【現代漢語翻譯】 現代漢語譯本： （長者說：）『直到他們去世，我一直點著燈，誦經，繞佛，齋戒，一心一意，甚至在四十九天內都不曾懈怠。但現在我的父母卻反而生於這罪苦的地獄。我一定是有疑惑，所以去問親族和各位年長的智者（耆宿：年長而有智慧的人）。』耆宿回答說：『我不瞭解這深奧微妙的事情，可以去請教佛世尊。』於是長者便前往佛陀所在之處，頭面著地行禮，以右膝跪地合掌，對佛說：『我想有所請教，只希望世尊慈悲憐憫，不要怪罪。』佛說：『說吧。』長者那舍（那舍：人名）便說了之前的因緣：『我的父母在世時，我常讓他們修習福德，直到他們去世后，我為他們供養四十九天直到安葬完畢，本以為他們會升天，卻反而墮入地獄。我已經問過耆宿，但他們不瞭解。現在特來請問佛陀，為我解除疑惑。因為我曾身患重病，昏迷將死，七日後才甦醒。善神帶領我經歷地獄，無不周遍。因此因緣，我得見父母身處極苦之地。修習福德如此，卻反而墮入罪惡，我不明白這是為什麼，所以現在來請問佛陀。希望世尊解釋我的疑惑，修習何種福業才能讓我的父母解脫厄難，不遭受苦患，都能昇天，享受自然，快樂無極，最終證得涅槃之道？』 佛告訴長者：『你一心仔細聽我說。你之前要前往他方，留下財寶給你的父母，讓他們修習各種福德。你的父母心懷邪見，欺騙了你，實際上並沒有修習福德，只是謊稱做了，修習各種福德的因緣。因為慳吝貪婪的緣故，墮入了地獄。』長者聽了佛陀神聖口中所說的話，疑惑永遠消除，說道：『這是我的過錯，不是父母的罪過。』便在佛前代替他的父母，懺悔這慳貪的罪業。長者的父母在那地獄中稍微得到休息。 佛告訴長者：『現在我借給你天眼，讓你得見你的父母正在休息。』長者於是憑藉佛陀的威神，看見他的父母都得到了休息。那舍（那舍：人名）長者又對佛說：『現在又應當作何種福業，才能使我的父母解脫那裡的痛苦？』佛告訴長者：『現在請諸位聖眾，安居三個月。』
【English Translation】 English version: (The elder said:) 'Until their death, I kept the lamps lit, recited scriptures, circumambulated the Buddha, observed fasting, and remained single-minded, never slacking off even for forty-nine days. But now my parents are instead born in this sinful and suffering hell. I must have doubts, so I asked my relatives and the elder wise men (Qixu: elderly and wise people).' The elder wise men replied: 'I do not understand this profound and subtle matter, you can ask the Buddha World Honored One.' So the elder went to where the Buddha was, prostrated himself with his head to the ground, knelt on his right knee with his palms together, and said to the Buddha: 'I want to ask something, I only hope that the World Honored One will be merciful and compassionate, and not blame me.' The Buddha said: 'Speak.' The elder Nashe (Nashe: a name) then spoke of the previous causes and conditions: 'When my parents were alive, I often had them cultivate merits and virtues, and after their death, I made offerings for them for forty-nine days until the burial was completed, originally thinking that they would ascend to heaven, but instead they fell into hell. I have already asked the elder wise men, but they do not understand. Now I specially ask the Buddha to resolve my doubts. Because I once suffered from a serious illness, fell into a coma and was about to die, and woke up seven days later. Good spirits led me through hell, without exception. Because of this cause and condition, I was able to see my parents in a place of extreme suffering. Cultivating merits and virtues like this, but instead falling into sin, I do not understand why, so now I ask the Buddha. I hope that the World Honored One will explain my doubts, what kind of meritorious deeds should I cultivate so that my parents can be freed from calamity, not suffer, and all ascend to heaven, enjoy nature, be infinitely happy, and finally attain Nirvana?' The Buddha told the elder: 'Listen carefully to what I say with all your heart. You were going to go to another place before, leaving wealth and treasures to your parents, so that they could cultivate various merits and virtues. Your parents had wrong views and deceived you, and in fact did not cultivate merits and virtues, but only falsely claimed to have done so, cultivating the causes and conditions of various merits and virtues. Because of stinginess and greed, they fell into hell.' The elder listened to the words spoken by the Buddha's sacred mouth, and his doubts were forever eliminated, and he said: 'This is my fault, not my parents' fault.' Then he repented of the sin of stinginess on behalf of his parents before the Buddha. The elder's parents were slightly relieved in that hell. The Buddha told the elder: 'Now I will lend you the heavenly eye, so that you can see your parents resting.' So the elder, relying on the Buddha's majestic power, saw that his parents were all resting. The elder Nashe (Nashe: a name) again said to the Buddha: 'Now what kind of meritorious deeds should I do to free my parents from that suffering?' The Buddha told the elder: 'Now invite all the holy assembly to dwell in peace for three months.'
行道欲竟。可還家中作百味飲食之具種種甘美。以好凈器盛持供養。及好衣服種種華香。金銀珍寶雜碎供具以施於僧。令汝得福使汝父母解脫此難。不復更受餓鬼形也。
長者那舍即如佛言。還家供辦不違尊教作供養已。緣此生天封受自然無為快樂。汝今欲見汝父母所生宮殿處不。今更以威神。令汝得見不復受苦。長者承佛威神之力。見其父母生在天上。諸天娛樂自在隨意無復掛礙。佛告那舍。罪福如是。不可不慎。如長者眼所見心所開。故言自作自得非天與人。如長者父母。雖在餓鬼其罪小輕。一切餓鬼受罪甚重不可具說。長者父母其罪輕者。有小福德扶接使爾。長者修福竟於三七日。于諸餓鬼受罪輕也。所以然者前章中言。若人在世不識三寶。不修齋戒無善師教。過命已后兄弟父母。親屬知識為其修福。七分之中為獲一也。是故長者父母有罪。雖在地獄餓鬼之中。受罪輕者緣修福故七分獲一。今修福德供養眾僧。以是因緣解脫眾難故得生天。
佛告普廣菩薩摩訶薩。若人未終臨終之日。若已終竟又是終日。父母親族知識朋友。為命終者修諸福業。齋戒一心洗浴身體著鮮潔之衣。一心禮敬十方諸佛。又當稱揚十方佛號。別以華香供養諸佛。可得解脫憂苦之患。得昇天上證泥洹道。
佛告普廣菩薩
【現代漢語翻譯】 現代漢語譯本：修行功德將要圓滿。你可以回到家中準備各種美味的食物，用乾淨的器皿盛放，用來供養。以及準備各種好的衣服、各種鮮花香料、金銀珍寶和各種零碎的供品來佈施給僧眾。這能讓你獲得福報，使你的父母從這個苦難中解脫，不再遭受餓鬼之身。
長者那舍（Nasha，人名）立刻按照佛陀的教導，回家準備供養，不敢違背佛的教誨。供養完畢后，他的父母因此功德而昇天，享受自然無為的快樂。你現在想看看你父母所生的宮殿嗎？我現在用我的威神之力，讓你看到他們不再受苦的情景。長者（指那舍）承蒙佛陀的威神之力，看見他的父母生在天上，諸天神都在娛樂，他們自在隨意，沒有任何牽掛。佛陀告訴那舍（Nasha）說：『罪業和福報就是這樣，不可不謹慎。』正如長者（指那舍）親眼所見，心中所領悟，所以說自作自受，不是天神或他人給予的。如同長者的父母，雖然身在餓鬼道，但他們的罪業較輕。一切餓鬼所受的罪業非常深重，無法一一述說。長者的父母罪業較輕，是因為他們有小的福德扶持。長者修福完畢，在二十一天內，諸餓鬼所受的罪業也減輕了。之所以這樣，是因為前面章節中說過，如果人在世時不認識三寶（佛、法、僧），不修持齋戒，沒有善知識教導，去世之後，兄弟父母、親屬朋友為他修福，那麼亡者只能獲得七分之一的功德。所以長者的父母雖然在地獄餓鬼道中，所受罪業較輕，是因為修福的緣故，可以獲得七分之一的功德。現在修習福德，供養眾僧，因為這個因緣，解脫了各種苦難，所以得以昇天。
佛陀告訴普廣菩薩摩訶薩（Puguang Pusa Mohesa，菩薩名）：如果有人在臨終之時，或者已經去世之後，父母親族、知識朋友為亡者修各種福業，齋戒一心，洗浴身體，穿上乾淨的衣服，一心禮敬十方諸佛，並且稱揚十方諸佛的名號，另外用鮮花香料供養諸佛，就可以解脫憂愁痛苦的災患，得以上升到天上，證得泥洹（Nirvana，涅槃）之道。
佛陀告訴普廣菩薩（Puguang Pusa，菩薩名）：
【English Translation】 English version: 'Your practice is about to be completed. You can return home to prepare various delicious foods, using clean vessels to hold them for offering. Also, prepare good clothes, various flowers and incense, gold, silver, treasures, and miscellaneous offerings to give to the Sangha (monastic community). This will enable you to gain blessings and liberate your parents from this suffering, so they will no longer suffer in the form of hungry ghosts.'
The elder Nasha (Nasha, a name) immediately followed the Buddha's instructions, returning home to prepare the offerings without disobeying the Buddha's teachings. After the offerings were made, his parents were reborn in the heavens due to this merit, enjoying natural and effortless happiness. 'Do you want to see the palace where your parents were born? I will now use my divine power to let you see them no longer suffering.' The elder (referring to Nasha) received the Buddha's divine power and saw his parents born in the heavens, where the gods were enjoying themselves, free and unconstrained. The Buddha told Nasha: 'Karma and blessings are like this, one must be cautious.' Just as the elder (referring to Nasha) saw with his own eyes and understood in his heart, it is said that one reaps what one sows, not given by gods or others. Like the elder's parents, although they were in the realm of hungry ghosts, their sins were lighter. The sins suffered by all hungry ghosts are very heavy and cannot be fully described. The elder's parents' sins were lighter because they had small merits supporting them. After the elder completed the merit-making, within twenty-one days, the sins suffered by the hungry ghosts were also reduced. The reason for this is that it was said in the previous chapter that if a person in the world does not recognize the Three Jewels (Buddha, Dharma, Sangha), does not practice abstinence, and has no good teachers, after death, if their brothers, parents, relatives, and friends make merit for them, the deceased can only obtain one-seventh of the merit. Therefore, the elder's parents, although in the hells and the realm of hungry ghosts, suffered lighter sins because of the merit-making, they could obtain one-seventh of the merit. Now, by cultivating merit and making offerings to the Sangha, because of this cause, they were liberated from various sufferings and were able to be reborn in the heavens.'
The Buddha told the Bodhisattva Mahasattva Puguang (Puguang Pusa Mohesa, name of a Bodhisattva): 'If a person is at the point of death, or has already passed away, and their parents, relatives, friends, and acquaintances cultivate various meritorious deeds for the deceased, observing precepts with a focused mind, bathing the body, wearing clean clothes, sincerely paying homage to the Buddhas of the ten directions, and praising the names of the Buddhas of the ten directions, and also offering flowers and incense to the Buddhas, they can be liberated from the suffering of sorrow and ascend to the heavens, attaining the path of Nirvana (Nirvana, state of enlightenment).'
The Buddha told the Bodhisattva Puguang (Puguang Pusa, name of a Bodhisattva):
摩訶薩。若未終時禮拜十方諸佛。命終之人所生之處常得值佛。千劫萬劫億萬劫數。重罪之殃無不得脫。亦復當爲說是灌頂無上章句。三世諸佛天中之天各皆順本。三世如來說是無上總持章句。普廣菩薩摩訶薩。汝當諦聽我今為汝。及一切眾生諸病苦者。若其臨終若已終竟復是終日。聞此章句。所生之處當得見佛。不墮八難遠於惡道。於是世尊在大眾中。宣說諸佛無上章句。即作偈頌而說之曰。
波利富樓那 遮利三慢陀 達舍尼羅佉 摩訶毗羅訶 伽帝三慢陀 毗陀摩伽帝 摩訶伽利波 波帝婆彌陀 娑婆婁伽提 修缽利富那 阿利那達摩 摩訶毗波提 帝利毗波伽 修勒波僧祇 醯帝三博叉 摩訶三慢陀 阿陀摩羅尼 阿利摩羅多 毗鼓三慢陀 達尼佉羅陀
佛語普廣菩薩摩訶薩。是為灌頂無上章句。必定不二。解除亡者無量罪厄。令過命者得生天上。隨心所愿往生十方。此大章句真實之言。在所生處常見十方微妙凈土。若在世時應當受持如是章句。齋戒一心為過命者。七日七夜受持八禁長齋菜食。禮敬十方諸佛世尊。當發大誓願我獲得僧那僧涅。諸眾生輩使向無上正真大道。
爾時世尊說是語已。告諸大眾善男子善女人等。及天龍八部一切鬼神。汝等
【現代漢語翻譯】 現代漢語譯本： 摩訶薩（Mahasattva，大菩薩）。如果有人在臨終前禮拜十方諸佛，那麼此人命終后所生之處常常能夠遇到佛。經歷千劫萬劫億萬劫數，所造的深重罪業之災都能得以解脫。也應當為此人宣說這灌頂無上章句。三世諸佛，天中之天，各自都遵循根本。三世如來說此無上總持章句。 普廣菩薩摩訶薩（P'u-kuang P'usa Mahasattva，普廣菩薩大菩薩），你應當仔細聽，我現在為你以及一切眾生中受諸病苦者宣說。如果有人臨終，或者已經去世，或者是去世之日，聽到此章句，那麼他所生之處就能得見佛，不墮入八難（指沒有機會修行佛法的八種境況），遠離惡道。於是世尊在大眾中，宣說諸佛無上章句，即作偈頌而說： 『波利富樓那（Po-li Fu-lou-na） 遮利三慢陀（Che-li San-man-t'o） 達舍尼羅佉（Ta-she-ni Lo-ch'u） 摩訶毗羅訶（Mo-he P'i-lo-he） 伽帝三慢陀（Ch'ieh-ti San-man-t'o） 毗陀摩伽帝（P'i-t'o Mo-ch'ieh-ti） 摩訶伽利波（Mo-he Ch'ieh-li-po） 波帝婆彌陀（Po-ti P'o-mi-t'o） 娑婆婁伽提（So-p'o Lou-ch'ieh-t'i） 修缽利富那（Hsiu-po-li Fu-na） 阿利那達摩（A-li Na-ta-mo） 摩訶毗波提（Mo-he P'i-po-t'i） 帝利毗波伽（Ti-li P'i-po-ch'ieh） 修勒波僧祇（Hsiu-le-po Seng-ch'i） 醯帝三博叉（Hsi-ti San-po-ch'a） 摩訶三慢陀（Mo-he San-man-t'o） 阿陀摩羅尼（A-t'o Mo-lo-ni） 阿利摩羅多（A-li Mo-lo-to） 毗鼓三慢陀（P'i-ku San-man-t'o） 達尼佉羅陀（Ta-ni Ch'ieh-lo-t'o）』 佛告訴普廣菩薩摩訶薩（P'u-kuang P'usa Mahasattva，普廣菩薩大菩薩）說：『這就是灌頂無上章句，必定真實不虛。能解除亡者無量的罪業，使過世的人得生天上，隨心所愿往生十方。此大章句是真實之言，在所生之處常常能見到十方微妙凈土。如果在世時，應當受持這樣的章句，齋戒一心為過世的人，七日七夜受持八禁（佛教的八條戒律），長期素食，禮敬十方諸佛世尊。應當發起大誓願，我獲得僧那僧涅（Seng-na Seng-nieh），使這些眾生都能趨向無上正真大道。』 這時，世尊說完這些話后，告訴大眾善男子善女人等，以及天龍八部一切鬼神，你們……
【English Translation】 English version: Mahasattva (Great Bodhisattva). If one worships the Buddhas of the ten directions before death, that person will always encounter Buddhas in the place where they are born after death. Through thousands, tens of thousands, and hundreds of millions of kalpas (eons), the calamities of heavy sins committed will be absolved. One should also recite this unsurpassed Dharani (mantra) of Consecration for them. The Buddhas of the three worlds, the gods among gods, each follow their fundamental nature. The Tathagatas (Buddhas) of the three worlds speak this unsurpassed Dharani. P'u-kuang P'usa Mahasattva (Universal Light Bodhisattva, Great Bodhisattva), you should listen carefully. I will now speak for you and for all sentient beings who suffer from various illnesses. If someone is dying, or has already passed away, or on the day of their death, hears this Dharani, then in the place where they are born, they will be able to see the Buddha, not fall into the Eight Difficulties (eight conditions where one has no opportunity to practice the Dharma), and stay far away from evil paths. Thereupon, the World Honored One, in the midst of the assembly, proclaimed the unsurpassed Dharani of all Buddhas, and spoke it in verse, saying: 'Po-li Fu-lou-na, Che-li San-man-t'o, Ta-she-ni Lo-ch'u, Mo-he P'i-lo-he, Ch'ieh-ti San-man-t'o, P'i-t'o Mo-ch'ieh-ti, Mo-he Ch'ieh-li-po, Po-ti P'o-mi-t'o, So-p'o Lou-ch'ieh-t'i, Hsiu-po-li Fu-na, A-li Na-ta-mo, Mo-he P'i-po-t'i, Ti-li P'i-po-ch'ieh, Hsiu-le-po Seng-ch'i, Hsi-ti San-po-ch'a, Mo-he San-man-t'o, A-t'o Mo-lo-ni, A-li Mo-lo-to, P'i-ku San-man-t'o, Ta-ni Ch'ieh-lo-t'o.' The Buddha told P'u-kuang P'usa Mahasattva (Universal Light Bodhisattva, Great Bodhisattva): 'This is the unsurpassed Dharani of Consecration, which is certainly true and not false. It can dissolve the immeasurable sins of the deceased, allowing the departed to be reborn in the heavens, and to be reborn in the ten directions according to their wishes. This great Dharani is the truth. In the place where they are born, they will often see the subtle and pure lands of the ten directions. If they are alive, they should uphold such a Dharani, observe purity and be single-minded for the deceased, observe the Eight Precepts (eight rules of conduct in Buddhism) for seven days and seven nights, maintain a long-term vegetarian diet, and pay homage to the Buddhas and World Honored Ones of the ten directions. They should make a great vow: 'May I attain Seng-na Seng-nieh, so that all these sentient beings may turn towards the unsurpassed, true, and correct Great Path.' At that time, after the World Honored One spoke these words, he told the great assembly of good men and good women, as well as the eight classes of gods and dragons and all ghosts and spirits, 'You...'
眾輩。聞說十方凈佛國土。復聞說是那舍長者因緣罪福。生信心不。
普廣菩薩復從坐起。白世尊言。說是十方諸佛凈土無量功德莊嚴快樂。復得聞是那舍因緣。世尊又說眾事因緣。甚善心大歡喜踴躍無量。世尊說是多所利益。後世眾生緣此解脫以為軌則。不復貪吝資生之物。聞此經言但生施心無所愛惜。隨意施與貧乏使足。國土豐饒施心平等。如是漸漸積功累德悉成佛道。
普廣菩薩摩訶薩又白佛言。若四輩男女欲修學是愿生凈土灌頂經典。有幾事行得此經法。佛言普廣有十二事。可得修學是經典也。一者不信九十五種邪見之道。二者堅持禁戒至終不犯。三者勤學禪定教未學者。四者忍辱不瞋見惡不惱。五者常樂佈施愍念孤老。六者常勤精進晝夜不懈。七者若行來出入朝拜塔像。及諸尊長然後捨去。八者合集眾人為作唱導普得信心。九者不貪世榮衣服伎樂資生之物。常好苦行依四依法。十者行此法時無所悕望。但欲利益諸眾生輩。不于其中悕人利養。十一者至終不諂邪命自活。十二者行此經時不擇富貴豪樂之人。貧苦求者等心看之無有異想。是為十二正化之事。時普廣聞此心大歡喜。我當奉行至終不犯。
佛說經竟。是諸大眾無不歡喜。阿難因從坐起。演說法竟當何名之。佛語阿難此經名為普廣
【現代漢語翻譯】 現代漢語譯本：諸位，聽聞了十方清凈佛國土的殊勝，又聽聞了那舍（Nasha）長者因緣果報的罪與福，生起信心了嗎？
普廣（Puguang）菩薩再次從座位上起身，對世尊說：『聽聞了十方諸佛凈土無量的功德莊嚴和快樂，又聽聞了那舍（Nasha）的因緣。世尊您又說了眾多事情的因緣，我內心非常歡喜，踴躍無量。世尊所說的這些，對後世眾生有極大的利益，他們可以依據這些道理來解脫，不再貪婪吝嗇生活所需的物資。聽聞這部經典，只要生起佈施之心，不要吝惜任何東西，隨意施捨給貧困缺乏的人，使他們滿足。使國土豐饒，佈施之心平等。這樣漸漸積累功德，最終都能成就佛道。』
普廣（Puguang）菩薩摩訶薩又對佛說：『如果四輩男女想要修學這部《愿生凈土灌頂經典》，需要做到哪些事情才能得到這部經的法益？』佛說：『普廣（Puguang），有十二件事，可以修學這部經典。一是，不相信九十五種邪見之道。二是，堅持禁戒直到生命終結也不違犯。三是，勤奮學習禪定，教導尚未學習的人。四是，忍辱不發怒，見到惡事也不惱恨。五是，常常樂於佈施，憐憫孤寡老人。六是，常常勤奮精進，日夜不懈怠。七是，如果行走、出入、朝拜佛塔佛像，以及各位尊長，然後才離開。八是，集合眾人，為他們宣講佛法，使他們普遍生起信心。九是，不貪圖世間的榮華、衣服、伎樂和生活所需的物資，常常喜歡苦行，依靠四依法。十是，在修行此法時，不有所希求，只是想要利益一切眾生，不從中希望得到他人的供養。十一是，直到生命終結也不用諂媚的手段來邪命自活。十二是，在修行這部經時，不選擇富貴豪門之人，對於貧困前來求法的人，平等看待，沒有分別心。』這就是十二種正化之事。當時普廣（Puguang）聽聞這些，內心非常歡喜，說：『我應當奉行這些教導，直到生命終結也不違犯。』
佛說完這部經，所有大眾無不歡喜。阿難（Ananda）因此從座位上起身，問道：『這部經演說完畢，應當叫什麼名字？』佛告訴阿難（Ananda）：『這部經名為《普廣（Puguang）》。』
【English Translation】 English version: O assembly, having heard about the virtues of the pure Buddha lands in the ten directions, and having also heard about the karmic causes and conditions, the merits and demerits of the elder Nasha (Nasha), do you generate faith?
Then, the Bodhisattva Puguang (Puguang) rose again from his seat and said to the World Honored One: 'Having heard about the immeasurable merits, adornments, happiness of the pure lands of all Buddhas in the ten directions, and having also heard about the causes and conditions of Nasha (Nasha), and the World Honored One has spoken about the causes and conditions of many things, my heart is greatly delighted and rejoices immeasurably. What the World Honored One has said is of great benefit to sentient beings of later generations, who can rely on these principles for liberation, and no longer be greedy and stingy with the necessities of life. Upon hearing this sutra, just generate a mind of generosity, do not be stingy with anything, and give freely to the poor and needy, so that they are satisfied. Make the country rich and the mind of generosity equal. In this way, gradually accumulate merits and virtues, and eventually all will achieve Buddhahood.'
The Bodhisattva-Mahasattva Puguang (Puguang) further said to the Buddha: 'If men and women of the four classes wish to study and practice this 'Sutra on the Empowerment of Wishing to be Born in the Pure Land', what things must be done to obtain the benefits of this sutra?' The Buddha said: 'Puguang (Puguang), there are twelve things that can be done to study and practice this sutra. First, do not believe in the ninety-five kinds of heretical views. Second, uphold the precepts until the end of life without violating them. Third, diligently study meditation and teach those who have not yet learned. Fourth, practice patience and do not be angry, and do not be annoyed when seeing evil. Fifth, always be happy to give alms and have compassion for the lonely and elderly. Sixth, always be diligent and energetic, day and night without懈怠. Seventh, if walking, entering, leaving, prostrating to stupas and images of Buddhas, and to all venerable elders, then leave. Eighth, gather people together and preach the Dharma to them, so that they universally generate faith. Ninth, do not be greedy for worldly glory, clothing, music, and the necessities of life, and always like ascetic practices, relying on the Four Reliances. Tenth, when practicing this Dharma, do not have any expectations, but only want to benefit all sentient beings, and do not hope to receive offerings from others. Eleventh, until the end of life, do not use flattery to make a dishonest living. Twelfth, when practicing this sutra, do not choose the rich and powerful, but treat the poor who come seeking the Dharma equally, without discrimination.' These are the twelve correct transformative practices. At that time, Puguang (Puguang) heard these things and was very happy, saying: 'I shall uphold these teachings and not violate them until the end of my life.'
After the Buddha finished speaking this sutra, all the assembly were delighted. Ananda (Ananda) then rose from his seat and asked: 'What should this sutra be called after it has been expounded?' The Buddha told Ananda (Ananda): 'This sutra is called 'Puguang (Puguang)'.
所問十方凈土隨愿往生。亦名那舍罪福因緣。又名灌頂無上章句。佛說是經已。四眾人民天龍八部。聞佛所說作禮奉行。
灌頂經卷第十一 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂拔除過罪生死得度經卷第十二
東晉天竺三藏帛尸梨蜜多羅譯
聞如是。一時佛游維耶離音樂樹下。與八千比丘眾菩薩三萬六千人俱。國王大臣人民。及諸天龍八部鬼神共會說法。於是文殊師利法王子菩薩摩訶薩。承佛威神從座而起。長跪叉手前白佛言。世尊愿為未來像法眾生。宣揚顯說往昔過去諸佛名字。及清凈國土莊嚴之事。愿為解說得聞法要。
佛告文殊師利。善哉善哉汝大慈無量。愍念罪苦一切眾生。問此往昔諸佛名字。及國土清凈莊嚴之事。利益一切無量眾生。度諸危厄令得安隱。汝今諦聽諦受善思念之。吾當為汝分別說之。眾坐諸菩薩摩訶薩無央數眾。及諸應真國王長者大臣人民。天龍鬼神四輩弟子。皆各默然聽佛所說。莫不歡喜一心樂聞。
佛告文殊師利。東方去此佛剎十恒河沙世界。有佛名曰藥師琉璃光如來無所著至真等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊。度脫生老病死苦患。此藥師琉璃光。本所修行菩薩道時。發心自誓行十二上愿。令
【現代漢語翻譯】 現代漢語譯本： 所問十方凈土隨愿往生，也名為那舍罪福因緣（通過捨棄罪惡和培植福德來改變命運的因緣），又名灌頂無上章句（通過接受佛法的灌頂而獲得無上智慧的章句）。佛說完這部經后，四眾弟子、人民、天龍八部，聽聞佛所說，都作禮並奉行。
灌頂經卷第十一 大正藏第 21 冊 No. 1331 佛說灌頂經
佛說灌頂拔除過罪生死得度經卷第十二
東晉天竺三藏帛尸梨蜜多羅譯
我聽到這樣的傳聞：一時，佛在維耶離（Vaishali）的音樂樹下，與八千比丘眾和三萬六千菩薩一同。國王、大臣、人民，以及諸天龍八部鬼神共同集會聽佛說法。這時，文殊師利（Manjushri）法王子菩薩摩訶薩，承蒙佛的威神之力，從座位上站起來，長跪合掌，向前對佛說：『世尊，愿為未來像法時代的眾生，宣揚顯說往昔過去諸佛的名字，以及清凈國土的莊嚴之事。愿為我們解說，使我們能夠聽聞佛法的要義。』
佛告訴文殊師利：『善哉！善哉！你大慈無量，憐憫罪苦的一切眾生，詢問往昔諸佛的名字，以及國土清凈莊嚴之事，利益一切無量眾生，度脫各種危難，使他們得到安穩。你現在仔細聽，仔細接受，好好思考。我將為你分別解說。』在座的諸位菩薩摩訶薩，無數的大眾，以及諸位阿羅漢、國王、長者、大臣、人民、天龍鬼神四輩弟子，都各自默然聽佛所說，沒有不歡喜並一心樂意聽聞的。
佛告訴文殊師利：『從東方去此佛剎十恒河沙世界，有佛名為藥師琉璃光如來（Bhaisajyaguru），是無所著、至真、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。他能度脫眾生的生老病死苦患。這位藥師琉璃光如來，在過去修行菩薩道時，發心立下十二大愿，要令……』
【English Translation】 English version: That which asks about rebirth in the pure lands of the ten directions according to one's vows, is also named 'Nashe's Karma of Merit and Demerit' (the karma of changing destiny by abandoning sins and cultivating merits), and also named 'The Supreme Verses of Consecration' (the verses of obtaining supreme wisdom through receiving the consecration of the Buddha's teachings). After the Buddha finished speaking this sutra, the fourfold assembly, people, nagas and the eight classes of gods, upon hearing what the Buddha said, paid homage and practiced accordingly.
Guan Ding Sutra, Volume 11 Taisho Tripitaka Volume 21, No. 1331, Buddha Speaks the Guan Ding Sutra
The Sutra of the Buddha Speaking on Consecration for Uprooting Transgressions, Escaping Birth and Death, and Attaining Deliverance, Volume 12
Translated by Tripitaka Master Bo Shirimitra of the Eastern Jin Dynasty from India
Thus have I heard. At one time, the Buddha was dwelling under the musical tree in Vaishali (維耶離), together with a gathering of eight thousand bhikshus and thirty-six thousand bodhisattvas. Kings, ministers, people, and various nagas, the eight classes of gods, and ghosts and spirits all gathered together to listen to the Dharma. Thereupon, Manjushri (文殊師利), the Dharma Prince Bodhisattva Mahasattva, relying on the Buddha's majestic power, rose from his seat, knelt with his palms together, and said to the Buddha, 'World Honored One, I wish that for the sake of sentient beings in the future Dharma-image age, you would proclaim and reveal the names of the Buddhas of the past, as well as the adornments of their pure lands. I wish that you would explain the essential Dharma so that we may hear it.'
The Buddha told Manjushri, 'Excellent, excellent! Your great compassion is immeasurable. You are compassionate towards all sentient beings suffering from transgressions, and you ask about the names of the Buddhas of the past, as well as the adornments of their pure lands, benefiting all immeasurable sentient beings, delivering them from all dangers, and enabling them to attain peace and security. Now, listen attentively, receive attentively, and contemplate well. I will explain it to you in detail.' The countless assembly of bodhisattvas mahasattvas present, as well as the arhats, kings, elders, ministers, people, nagas, ghosts, spirits, and the fourfold assembly of disciples, all remained silent, listening to what the Buddha said, and were all delighted and eager to hear with one mind.
The Buddha told Manjushri, 'Going eastward from this Buddha-field, across ten Ganges-river sands of worlds, there is a Buddha named Bhaisajyaguru (藥師琉璃光如來), the Thus Come One, the One Worthy of Offerings, the One of Right and Universal Knowledge, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of People, the Teacher of Gods and Humans, the Buddha, the World Honored One. He delivers sentient beings from the suffering of birth, old age, sickness, and death. This Bhaisajyaguru, when he was practicing the bodhisattva path in the past, made twelve great vows, resolving to...'
一切眾生所求皆得。
第一愿者。使我來世得作佛時。自身光明普照十方。三十二相八十種好而自莊嚴。令一切眾生如我無異。
第二愿者。使我來世自身猶如琉璃。內外明徹凈無瑕穢。妙色廣大功德巍巍。安住十方如日照世。幽冥眾生悉蒙開曉。
第三愿者。使我來世智慧廣大。如海無窮潤澤枯涸無量眾生普使蒙益。悉令飽滿無飢渴想。甘食美膳悉持施與。
第四愿者。使我來世佛道成就。巍巍堂堂如星中之月。消除生死之云令無有翳。明照世界行者見道。熱得清涼解除垢穢。
第五愿者。使我來世發大精進。凈持戒地令無濁穢。慎護所受令無缺犯。亦令一切戒行具足。堅持不犯至無為道。
第六愿者。使我來世若有眾生。諸根毀敗盲者使視。䏊者能聽啞者得語。僂者能申跛者能行。如是不完具者悉令具足。
第七愿者。使我來世十方世界。若有苦惱無救護者。我為此等攝大法藥。令諸疾病皆得除愈。無復苦患至得佛道。
第八愿者。使我來世以善業因緣。為諸愚冥無量眾生講宣妙法。令得度脫入智慧門。普使明瞭無諸疑惑。
第九愿者。使我來世摧伏惡魔及諸外道。顯揚清凈無上道法。使入正真無諸邪僻。迴向菩提八正覺路。
第十愿者。使我來
【現代漢語翻譯】 現代漢語譯本： 一切眾生的愿求都能實現。
第一愿：愿我來世成佛時，自身光明普照十方，具足三十二相（佛的三十二種殊勝的身體特徵）和八十種好（佛的八十種細微的優點）來莊嚴自身，使一切眾生都和我一樣。
第二愿：愿我來世自身猶如琉璃（一種寶石），內外明澈，清凈沒有瑕疵污穢，妙色廣大，功德巍峨，安住在十方，如同日光照耀世界，使幽冥中的眾生都能得到啓發。
第三愿：愿我來世智慧廣大，如大海般無窮無盡，潤澤乾涸的無量眾生，普遍使他們得到利益，都讓他們飽滿，沒有飢渴的想法，甘美的食物都拿來佈施給予他們。
第四愿：愿我來世佛道成就，巍峨堂皇，如同星辰中的月亮，消除生死的雲翳，使之不再有遮蔽，光明照耀世界，修行者見到真理，炎熱得到清涼，解除污垢。
第五愿：愿我來世發起大精進，清凈地持守戒律，使之沒有污濁，謹慎守護所受的戒律，使之沒有缺犯，也使一切眾生戒行具足，堅持不犯戒，直至無為之道（涅槃）。
第六愿：愿我來世若有眾生，諸根毀壞，盲人能看見，聾人能聽見，啞巴能說話，駝背能伸直，跛腳能行走，像這樣不完具的人，都讓他們完具。
第七愿：愿我來世十方世界，若有苦惱沒有救護的人，我為這些人調和大藥，使各種疾病都得到痊癒，不再有痛苦，直至證得佛道。
第八愿：愿我來世以善業的因緣，為愚昧無知的無量眾生講說微妙的佛法，使他們得到解脫，進入智慧之門，普遍使他們明白瞭解，沒有各種疑惑。
第九愿：愿我來世摧伏惡魔以及各種外道，弘揚清凈無上的道法，使他們進入正真之道，沒有各種邪僻，迴向菩提（覺悟），走上八正道（達到涅槃的八條正確途徑）。
第十愿：愿我來
【English Translation】 English version: All beings' requests will be fulfilled.
First vow: May I, in my next life when I attain Buddhahood, have my own light shine universally in all ten directions, adorned with the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) and eighty minor marks (the Buddha's eighty minor perfections), making all beings no different from me.
Second vow: May I, in my next life, be like lapis lazuli (a gemstone), clear and bright inside and out, pure and without flaws or impurities, with wondrous colors and vast, majestic merits, abiding in the ten directions like the sun illuminating the world, enabling all beings in the darkness to be enlightened.
Third vow: May I, in my next life, have vast wisdom, as boundless as the ocean, nourishing the withered and parched countless beings, universally benefiting them, making them all full and satisfied, without thoughts of hunger or thirst, and giving them delicious food and delicacies.
Fourth vow: May I, in my next life, achieve Buddhahood, majestic and grand, like the moon among the stars, eliminating the clouds of birth and death, so that there is no more obscuration, illuminating the world, allowing practitioners to see the truth, obtaining coolness from the heat, and removing defilements.
Fifth vow: May I, in my next life, generate great diligence, purely upholding the precepts, making them free from impurities, carefully guarding the precepts I have received, making them without transgression, and also enabling all beings to be complete in their precepts and conduct, steadfastly upholding them without violation, until the unconditioned path (Nirvana).
Sixth vow: May I, in my next life, if there are beings whose faculties are impaired, the blind can see, the deaf can hear, the mute can speak, the hunchbacked can straighten, the lame can walk, and those who are incomplete in this way, may they all be complete.
Seventh vow: May I, in my next life, in the ten directions of the world, if there are those who are suffering and have no protection, I will prepare great medicine for these people, so that all diseases can be cured, and there will be no more suffering, until they attain Buddhahood.
Eighth vow: May I, in my next life, with the causes and conditions of good karma, explain the wonderful Dharma to the ignorant and unenlightened countless beings, enabling them to be liberated and enter the gate of wisdom, universally enabling them to understand clearly, without any doubts.
Ninth vow: May I, in my next life, subdue demons and various heretics, propagate the pure and unsurpassed Dharma, enabling them to enter the true path, without any perversions, turning towards Bodhi (enlightenment), and walking the Eightfold Path (the eight correct paths to achieve Nirvana).
Tenth vow: May I, in my next
世若有眾生。王法所加臨當刑戮。無量怖畏愁憂苦惱。若復鞭撻枷鎖其體。種種恐懼逼切其身。如是無量諸苦惱等。悉令解脫無有眾難。
第十一愿者。使我來世若有眾生飢火所惱。令得種種甘美飲食。天諸肴膳種種無數。悉以賜與令身充足。
第十二愿者。使我來世若有貧凍裸露眾生即得衣服。窮乏之者施以珍寶。倉庫盈溢無所乏少。一切皆受無量快樂。乃至無有一人受苦。使諸眾生和顏悅色。形貌端嚴人所喜見。琴瑟鼓吹如是無量最上音聲。施與一切無量眾生。是為十二微妙上愿。
佛告文殊師利。此藥師琉璃光佛本願功德如是。我今為汝略說其國莊嚴之事。此藥師琉璃光如來國土清凈。無五濁無愛慾無意垢。以白銀琉璃為地。宮殿樓閣悉用七寶。亦如西方無量壽國無有異也。有二菩薩一名日曜二名月凈。是二菩薩次補佛處。諸善男子及善女人。亦當愿生彼國土也。文殊師利白佛言。唯愿演說藥師琉璃光如來無量功德。饒益眾生令得佛道。
佛言若有男子女人。新破眾魔來入正道。得聞我說是藥師琉璃光如來名字者。魔家眷屬退散馳走。如是無量拔眾生苦。我今說之。佛告文殊師利。世間有人不解罪福。慳貪不知佈施今世後世當得其福。世人愚癡但知貪惜。寧自割身肉而啖食之。不肯持
【現代漢語翻譯】 現代漢語譯本：如果世間有眾生，受到王法的制裁，面臨刑罰或殺戮，心中充滿無量的恐懼、憂愁、痛苦和煩惱。或者遭受鞭打、枷鎖加身，身體受到各種恐懼的逼迫。對於這些無量諸苦惱等，我都讓他們解脫，沒有任何苦難。 第十一愿是：使我來世如果有眾生受到飢餓的煎熬，都能得到各種甘美飲食，天上的各種美味佳餚，數不勝數，全部賜予他們，讓他們身心充足。 第十二愿是：使我來世如果有貧窮寒冷的眾生，立即得到衣服。對於缺乏財物的眾生，施捨給他們珍寶，使他們的倉庫充滿，沒有任何缺乏，一切眾生都享受無量的快樂，乃至沒有一個人受苦。使所有眾生都面帶笑容，容貌端正莊嚴，人人都喜歡見到。琴瑟鼓樂等各種最美好的聲音，施與一切無量眾生。這就是十二個微妙殊勝的願望。 佛告訴文殊師利（Manjushri）：『藥師琉璃光佛（Bhaisajyaguru）的本願功德就是這樣。我現在為你簡略地說說他的國土莊嚴之事。』藥師琉璃光如來的國土清凈，沒有五濁（five defilements），沒有愛慾，沒有意垢。以白銀和琉璃為地，宮殿樓閣全部用七寶建造，也像西方極樂世界（Sukhavati）一樣，沒有什麼不同。有兩位菩薩，一名日曜（Suryaprabha），二名月凈（Candraprabha）。這兩位菩薩依次遞補佛位。各位善男子和善女人，也應當發願往生那個國土。 文殊師利菩薩對佛說：『唯愿您演說藥師琉璃光如來無量的功德，饒益眾生，使他們能夠證得佛道。』 佛說：『如果有男子女人，剛剛脫離眾魔的控制，進入正道，聽到我說藥師琉璃光如來的名字，魔的眷屬就會退散逃走。這樣無量地拔除眾生的痛苦，我現在就說這些。』佛告訴文殊師利：『世間有人不明白罪福的道理，慳吝貪婪，不知道佈施，不知道今生後世會得到福報。世人愚癡，只知道貪婪吝惜，寧可自己割下身上的肉來吃，也不肯施捨。』
【English Translation】 English version: If there are sentient beings in the world who are subject to the laws of the king, facing punishment or execution, filled with immeasurable fear, sorrow, suffering, and distress; or if they are subjected to whipping, shackles, and their bodies are oppressed by various fears, I will liberate them from all these immeasurable sufferings and difficulties, so that they have no hardships. The eleventh vow is: In my future life, if there are sentient beings tormented by hunger, may they obtain various delicious foods, countless heavenly delicacies, all bestowed upon them, so that their bodies and minds are satisfied. The twelfth vow is: In my future life, if there are impoverished and freezing sentient beings, may they immediately obtain clothing. To those who lack wealth, may I bestow upon them treasures, so that their storehouses are full, lacking nothing, and all sentient beings enjoy immeasurable happiness, to the point that no one suffers. May all sentient beings have smiling faces, with upright and dignified appearances, pleasing to all who see them. May the sounds of zithers, drums, and other most excellent music be bestowed upon all immeasurable sentient beings. These are the twelve subtle and supreme vows. The Buddha told Manjushri: 'The fundamental vows and merits of Bhaisajyaguru (Medicine Buddha) are like this. Now I will briefly tell you about the adornments of his Buddha-land.' The Buddha-land of Bhaisajyaguru is pure, without the five defilements, without desires, and without mental impurities. The ground is made of silver and lapis lazuli, and the palaces and pavilions are all built with the seven treasures, just like the Western Pure Land of Sukhavati, without any difference. There are two Bodhisattvas, one named Suryaprabha (Sunlight) and the other named Candraprabha (Moonlight). These two Bodhisattvas will successively fill the Buddha's position. Good men and good women should also aspire to be reborn in that Buddha-land. Manjushri Bodhisattva said to the Buddha: 'May you please expound on the immeasurable merits of Bhaisajyaguru, benefiting sentient beings so that they may attain Buddhahood.' The Buddha said: 'If there are men and women who have just broken free from the control of demons and entered the right path, and they hear me speak the name of Bhaisajyaguru, the demon's family members will scatter and flee. In this way, immeasurably removing the suffering of sentient beings, I will now speak of these things.' The Buddha told Manjushri: 'There are people in the world who do not understand the principles of sin and merit, who are stingy and greedy, and do not know about giving, not knowing that they will receive blessings in this life and the next. Worldly people are foolish, only knowing about greed and stinginess, preferring to cut off their own flesh to eat rather than give.'
錢財佈施求後世之福。世又有人身不衣食。此大慳貪命終已后。當墮餓鬼及在畜生中。聞我說是藥師琉璃光如來名字之時。無不解脫憂苦者也。皆作信心貪福畏罪。人從索頭與頭索眼與眼。乞妻與妻丐子與子。求金銀珍寶皆大布施一時歡喜。即發無上正真道意。
佛言若復有人受佛凈戒。遵奉明法不解罪福。雖知明經不及中義。不能分別曉了中事。以自貢高恒常瞢憒。乃與世間眾魔從事。更作縛著不解行之。戀著婦女恩愛之情。口為說空行在有中。不能發覺復不自知。但能論說他人是非。如此人輩皆當墮三惡道中。聞我說是藥師琉璃光佛本願功德。無不歡喜念欲舍家行作沙門者也。
佛言世間有人。好自稱譽皆是貢高。當墮三惡道中后還為人作牛馬奴婢生下賤中人。當乘其力負重而行。困苦疲極亡失人身。聞我說是藥師琉璃光佛如來本願功德者。皆當一心歡喜踴躍更作謙敬。即得解脫眾苦之患。長得歡樂聰明智慧。遠離惡道得生善處。與善知識共相值遇。無復憂惱離諸魔縛長得安隱。
佛言世間愚癡人輩。兩舌斗諍惡口罵詈更相嫌恨。或就山神樹下鬼神。日月之神南斗北辰諸鬼神。所作諸咒誓。或作人名字或作人形像。或作符書以相厭禱咒咀言說。聞我說是藥師琉璃光佛本願功德。無不兩作和解。
【現代漢語翻譯】 現代漢語譯本 以錢財佈施是爲了求得後世的福報。世上卻又有人身無衣食。這是因為他們生前太過慳吝貪婪，命終之後，應當墮入餓鬼道或者畜生道中。如果他們能聽到我所說的藥師琉璃光如來（Bhaisajyaguru）的名字，沒有不能解脫憂愁痛苦的。都能生起信心，貪求福報，畏懼罪惡。如果有人向他們乞討頭顱，他們就佈施頭顱；乞討眼珠，他們就佈施眼珠；乞討妻子，他們就佈施妻子；乞討兒女，他們就佈施兒女；乞討金銀珍寶，他們都大行佈施，一時之間心生歡喜，立即發起無上正真道意（Anuttara-samyak-sambodhi）。 佛陀說：『如果又有人受持佛的清凈戒律，遵奉光明的佛法，卻不理解罪與福的道理，雖然知道經文的表面意思，卻不明白其中的深義，不能分辨清楚其中的事情，還自以為是，恒常昏聵，竟然與世間的各種魔事打交道，自己給自己製造束縛，不求解脫，貪戀著與婦女的恩愛之情，口頭上說著空，行為卻在有中，不能覺悟，也不自知，只會議論他人的是非。這樣的人，都應當墮入三惡道中。如果他們能聽到我所說的藥師琉璃光佛（Bhaisajyaguru）的本願功德，沒有不歡喜唸誦，想要捨棄家庭，出家修行，成為沙門（Śrāmaṇa）的。』 佛陀說：『世間有人，喜歡自我稱讚，這都是貢高我慢的表現，應當墮入三惡道中，之後還要轉生為人，做牛馬奴婢，生在下賤的人家中，讓人騎乘，揹負重物行走，困苦疲憊，最終喪失人身。如果他們能聽到我所說的藥師琉璃光佛（Bhaisajyaguru）如來的本願功德，都應當一心歡喜，踴躍雀躍，更加謙虛恭敬，就能解脫各種痛苦的困擾，長久獲得歡樂、聰明和智慧，遠離惡道，得生善處，與善知識共同相遇，不再有憂愁煩惱，脫離各種魔的束縛，長久獲得安穩。』 佛陀說：『世間愚癡的人們，喜歡兩舌挑撥，爭鬥不休，惡語謾罵，互相嫌恨。或者去求助於山神、樹下鬼神、日月之神、南斗星君、北斗星君等各種鬼神，用他們所作的各種咒語，或者寫上人的名字，或者製作人的形象，或者製作符咒，用來互相厭勝、詛咒。如果他們能聽到我所說的藥師琉璃光佛（Bhaisajyaguru）的本願功德，沒有不互相和解的。』
【English Translation】 English version Making offerings of wealth to seek blessings in future lives. Yet, there are those in the world who lack clothing and food. This is because they were extremely stingy and greedy in their past lives. After death, they should fall into the realm of hungry ghosts or into the animal realm. If they can hear the name of Bhaisajyaguru (Medicine Buddha), there is no one who cannot be liberated from sorrow and suffering. All will generate faith, greedily seek blessings, and fear sin. If someone asks them for their head, they will give their head; if someone asks for their eyes, they will give their eyes; if someone asks for their wife, they will give their wife; if someone asks for their children, they will give their children; if someone asks for gold, silver, and treasures, they will make great offerings, and in that moment, they will rejoice and immediately generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The Buddha said: 'If there are those who receive the pure precepts of the Buddha, follow the bright Dharma, but do not understand the principles of sin and merit, although they know the superficial meaning of the scriptures, they do not understand the profound meaning, cannot clearly distinguish matters, and are arrogant and constantly confused, engaging in the affairs of worldly demons, creating bonds for themselves, not seeking liberation, clinging to the affection of women, speaking of emptiness but acting in existence, unable to awaken and not knowing themselves, only able to discuss the faults of others. Such people should fall into the three evil paths. If they can hear the fundamental vows and merits of Bhaisajyaguru (Medicine Buddha), there is no one who does not rejoice and desire to renounce their home and practice as a Śrāmaṇa (monk).' The Buddha said: 'There are people in the world who like to praise themselves, all of whom are arrogant. They should fall into the three evil paths, and later be reborn as humans, becoming oxen, horses, slaves, and servants, born into lowly families, made to be ridden and carry heavy loads, exhausted and weary, eventually losing their human form. If they can hear the fundamental vows and merits of Bhaisajyaguru (Medicine Buddha), they should all rejoice with one mind, leap for joy, and become more humble and respectful, and they will be liberated from the suffering of all afflictions, and will long obtain joy, intelligence, and wisdom, stay away from evil paths, be born in good places, meet good teachers, have no more worries and afflictions, be freed from the bonds of all demons, and long obtain peace.' The Buddha said: 'The foolish people of the world like to engage in divisive speech, quarrel and fight, curse and scold, and hate each other. Or they seek help from mountain gods, tree spirits, sun and moon gods, the Southern Dipper stars, the Northern Dipper stars, and various other spirits, using the various mantras they have created, or writing people's names, or making human images, or making talismans, to curse and harm each other. If they can hear the fundamental vows and merits of Bhaisajyaguru (Medicine Buddha), there is no one who will not reconcile with each other.'
俱生慈心惡意悉滅。各各歡喜無復惡念。
佛言若四輩弟子比丘比丘尼清信士清信女。常修月六齋年三長齋。或晝夜精勤一心苦行。愿欲往生西方阿彌陀佛國者。憶念晝夜。若一日二日三日四日五日六日七日。或復中悔聞我說是藥師琉璃光佛本願功德。盡其壽命欲終之日。有八菩薩。其名曰。
文殊師利菩薩。觀世音菩薩。得大勢菩薩。無盡意菩薩。寶壇華菩薩。藥王菩薩。藥上菩薩。彌勒菩薩。是八菩薩皆當飛往迎其精神。不經八難生蓮華中。自然音樂而相娛樂。
佛言假使壽命自欲盡時臨終之日。得聞我說是藥師琉璃光佛本願功德者。命終之後皆得上生天上。不復歷三惡道中。天上福盡若下生人間。當爲帝王家作子。或於豪姓長者居士富貴家生。皆當端正聰明智慧高才勇猛。若是女人化成男子。無復憂苦患難者也。
佛語文殊我稱譽顯說藥師琉璃光佛至真等正覺。本所修集無量行愿功德如是。文殊師利從坐而起。長跪叉手白佛言。世尊佛去世后。當以此法開化十方一切眾生。使其受持是經典也。若有男子女人愛樂是經。受持讀誦宣通之者。復能專念。若一日二日三日四日五日。乃至七日憶念不忘。能以好素帛紙書取是經。五色雜彩作囊盛之者。是時當有諸天善神。四天大王龍神八部。當
【現代漢語翻譯】 現代漢語譯本 俱生的慈悲心和惡意全部消滅，大家各自歡喜，不再有邪惡的念頭。
佛說：『如果四輩弟子——比丘（bhiksu，男性出家眾）、比丘尼（bhiksuni，女性出家眾）、清信士（upasaka，在家男居士）、清信女（upasika，在家女居士）——經常修持每月六齋日和每年三個長齋月，或者日夜精勤，一心苦行，希望往生西方阿彌陀佛國（Amitabha Buddha-ksetra）的人，應當晝夜憶念。如果有一天、兩天、三天、四天、五天、六天、七天，或者中途後悔，聽到我說這部《藥師琉璃光如來本願功德經》，直到壽命終結的那一天，將有八位菩薩前來。他們的名字是：
文殊師利菩薩（Manjusri Bodhisattva）、觀世音菩薩（Avalokitesvara Bodhisattva）、得大勢菩薩（Mahasthamaprapta Bodhisattva）、無盡意菩薩（Aksayamati Bodhisattva）、寶壇華菩薩（Ratnakarandakusuma Bodhisattva）、藥王菩薩（Bhaisajyaraja Bodhisattva）、藥上菩薩（Bhaisajyasamudgata Bodhisattva）、彌勒菩薩（Maitreya Bodhisattva）。這八位菩薩都將飛來迎接他的神識，不經歷八難，往生於蓮花之中，享受自然的音樂娛樂。』
佛說：『假如壽命將盡，臨終之時，能夠聽到我說這部《藥師琉璃光如來本願功德經》，命終之後都能往生天上，不再經歷三惡道。在天上享盡福報后，如果下生人間，將投生於帝王之家，或者出生于豪門望族、長者、居士等富貴之家，都將相貌端正、聰明智慧、才華橫溢、勇敢威猛。如果是女人，將轉生為男子，不再有憂愁困苦和災難。』
佛告訴文殊師利：『我稱讚顯揚藥師琉璃光如來（Bhaisajyaguru-vaiduryaprabha-tathagata），他是至真等正覺者，他最初所修集無量的行愿功德就是這樣。』文殊師利（Manjusri）從座位上站起來，長跪合掌對佛說：『世尊，佛陀涅槃之後，我應當用這部佛法開化十方一切眾生，使他們受持這部經典。如果男子女人喜愛這部經典，受持讀誦並廣為宣揚，又能專心憶念，如果有一天、兩天、三天、四天、五天，乃至七天，憶念不忘，能夠用好的絲綢或紙張書寫這部經典，用五彩絲線製作經囊盛放，這時將有諸天善神，四天大王（Caturmaharajakayikas），龍神八部（Naga and the eight classes of supernatural beings），都將……』
【English Translation】 English version Congenital compassion and malice are all extinguished. Everyone rejoices and has no more evil thoughts.
The Buddha said: 'If the four classes of disciples—bhiksus (male monastics), bhiksunis (female monastics), upasakas (lay male devotees), and upasikas (lay female devotees)—constantly practice the six monthly fast days and the three annual long fast months, or diligently strive day and night, single-mindedly practicing asceticism, wishing to be reborn in the Western Pure Land of Amitabha Buddha (Amitabha Buddha-ksetra), they should remember day and night. If for one day, two days, three days, four days, five days, six days, seven days, or if they regret midway, hearing me speak of this Sutra of the Merits and Virtues of the Fundamental Vows of the Medicine Master Vaidurya Light Tathagata, until the day their life comes to an end, there will be eight Bodhisattvas. Their names are:
Manjusri Bodhisattva, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, Aksayamati Bodhisattva, Ratnakarandakusuma Bodhisattva, Bhaisajyaraja Bodhisattva, Bhaisajyasamudgata Bodhisattva, Maitreya Bodhisattva. These eight Bodhisattvas will all fly to welcome their spirit, and without experiencing the eight difficulties, they will be born in a lotus flower, enjoying natural music and entertainment.'
The Buddha said: 'Suppose that when life is about to end, on the day of death, one can hear me speak of this Sutra of the Merits and Virtues of the Fundamental Vows of the Medicine Master Vaidurya Light Tathagata, after death they will all be reborn in the heavens, no longer passing through the three evil paths. After enjoying blessings in the heavens, if they are reborn in the human world, they will be born as sons in the families of emperors, or in wealthy families of prominent clans, elders, or laypeople, all will be of upright appearance, intelligent, wise, highly talented, and brave. If they are women, they will be transformed into men, and will no longer have worries, suffering, and difficulties.'
The Buddha told Manjusri: 'I praise and proclaim the Medicine Master Vaidurya Light Tathagata (Bhaisajyaguru-vaiduryaprabha-tathagata), the Truly Enlightened One, the Perfectly Awakened One. The immeasurable practices, vows, merits, and virtues that he initially cultivated are like this.' Manjusri (Manjusri) arose from his seat, knelt with his palms together, and said to the Buddha: 'World Honored One, after the Buddha's Nirvana, I shall use this Dharma to enlighten all sentient beings in the ten directions, causing them to uphold this Sutra. If there are men and women who love this Sutra, uphold, recite, and propagate it, and can also single-mindedly remember it, if for one day, two days, three days, four days, five days, up to seven days, remembering it without forgetting, and can use good silk or paper to write this Sutra, and use five-colored threads to make a bag to contain it, at that time there will be gods, good spirits, the Four Heavenly Kings (Caturmaharajakayikas), Naga and the eight classes of supernatural beings (Naga and the eight classes of supernatural beings), all will...'
來營衛愛敬此經。能日日作禮。是持經者不墮橫死。所在安隱惡氣消滅。諸魔鬼神亦不中害。佛言如是如是如汝所說。文殊師利言天尊所說言無不善。
佛言文殊若有善男子善女人等。發心造立藥師琉璃光如來形像。供養禮拜懸雜色幡蓋。燒香散華歌詠贊嘆。圍繞百匝還本座處。端坐思惟念藥師琉璃光佛無量功德。若有男子女人。七日七夜菜食長齋。供養禮拜藥師琉璃光佛。求心中所愿者無不獲得。求長壽得長壽求富饒得富饒。求安隱得安隱求男女得男女。求官位得官位。若命過已后欲生妙樂天上者。亦當禮敬藥師琉璃光佛至真等正覺。若欲上生三十三天者。亦當禮敬琉璃光佛必得往生。若欲與明師世世相值遇者。亦當禮敬琉璃光佛。
佛告文殊若欲生十方妙樂國土者。亦當禮敬琉璃光佛。欲得生兜率天見彌勒者。亦應禮敬琉璃光佛。若欲遠諸邪道。亦應禮敬琉璃光佛。若夜惡夢鳥鳴百怪蜚尸邪忤。魍魎鬼神之所嬈者。亦當禮敬琉璃光佛。若為水火所焚漂者。亦當禮敬琉璃光佛。若入山谷為虎狼熊羆蒺䔧諸獸象龍。蚖蛇蝮蝎種種雜類。若有噁心來相向者。心當存念琉璃光佛。山中諸難不能為害。若他方怨賊偷竊惡人。怨家債主欲來侵陵。心當存念琉璃光佛。則不為害。以善男女禮敬琉璃光如來功德。所致
【現代漢語翻譯】 現代漢語譯本：來營衛愛敬此經，能夠每日作禮，那麼持誦此經的人就不會遭受橫死，所到的地方都安穩，惡氣消滅，各種魔鬼神靈也不能加害。佛說：『是這樣的，是這樣的，正如你所說。』文殊師利（Manjusri，菩薩名）說：『天尊所說的話沒有不好的。』
佛說：『文殊（Manjusri）啊，如果有善男子、善女人等，發心造立藥師琉璃光如來（Bhaisajyaguru，藥師佛）的形像，供養禮拜，懸掛各種顏色的幡蓋，燒香散花，歌詠贊嘆，圍繞百匝回到原來的座位，端坐思惟，念藥師琉璃光佛無量的功德。如果有男子女人，七日七夜吃素食，長期齋戒，供養禮拜藥師琉璃光佛，求心中所愿的沒有不能得到的。求長壽得長壽，求富饒得富饒，求安穩得安穩，求男女得男女，求官位得官位。如果命終之後想要往生妙樂天上，也應當禮敬藥師琉璃光佛至真等正覺。如果想要上生三十三天，也應當禮敬琉璃光佛必定能夠往生。如果想要與明師世世代代相遇，也應當禮敬琉璃光佛。』
佛告訴文殊（Manjusri）：『如果想要往生十方妙樂國土，也應當禮敬琉璃光佛。想要往生兜率天見到彌勒（Maitreya，未來佛）的，也應當禮敬琉璃光佛。如果想要遠離各種邪道，也應當禮敬琉璃光佛。如果夜裡做惡夢，聽到鳥鳴怪異的聲音，或者遇到各種妖怪邪祟，魍魎鬼神等侵擾，也應當禮敬琉璃光佛。如果被水火焚燒漂流，也應當禮敬琉璃光佛。如果進入山谷，被虎狼熊羆蒺藜各種野獸象龍，蚖蛇蝮蝎各種雜類所威脅，如果有噁心來相向的，心中應當存念琉璃光佛，山中的各種災難不能造成傷害。如果他方怨賊偷竊惡人，怨家債主想要來侵犯，心中應當存念琉璃光佛，就不會受到傷害。這是因為善男子善女人禮敬琉璃光如來的功德所致。』
【English Translation】 English version: Come, protect, cherish, and respect this Sutra. If one can prostrate to it daily, then the one who upholds this Sutra will not die a violent death. Wherever they are, they will be safe, evil influences will be eliminated, and various demons and spirits will not be able to harm them. The Buddha said: 'It is so, it is so, just as you say.' Manjusri (Manjusri, a Bodhisattva) said: 'What the World Honored One says is all good.'
The Buddha said: 'Manjusri, if there are good men and good women who aspire to create images of Bhaisajyaguru (Bhaisajyaguru, the Medicine Buddha) and offer them worship, hang various colored banners and canopies, burn incense, scatter flowers, sing praises, circumambulate them a hundred times, and then return to their original seats, sit upright and contemplate the immeasurable merits of Bhaisajyaguru. If there are men and women who observe a vegetarian diet and long-term fasting for seven days and seven nights, offer worship to Bhaisajyaguru, and seek what they desire in their hearts, there is nothing they cannot obtain. If they seek longevity, they will obtain longevity; if they seek wealth, they will obtain wealth; if they seek peace, they will obtain peace; if they seek sons and daughters, they will obtain sons and daughters; if they seek official positions, they will obtain official positions. If, after their lives have ended, they wish to be reborn in the heavens of wonderful bliss, they should also pay homage to Bhaisajyaguru, the Perfectly Enlightened One. If they wish to be reborn in the Trayastrimsa Heaven, they should also pay homage to Bhaisajyaguru and will surely be reborn there. If they wish to meet wise teachers in life after life, they should also pay homage to Bhaisajyaguru.'
The Buddha told Manjusri: 'If one wishes to be born in the wonderful and blissful lands of the ten directions, one should also pay homage to Bhaisajyaguru. If one wishes to be born in the Tushita Heaven to see Maitreya (Maitreya, the Future Buddha), one should also pay homage to Bhaisajyaguru. If one wishes to stay far away from all evil paths, one should also pay homage to Bhaisajyaguru. If one has nightmares at night, hears strange bird calls, or encounters various monsters and evil spirits, or is disturbed by goblins and spirits, one should also pay homage to Bhaisajyaguru. If one is burned or swept away by water and fire, one should also pay homage to Bhaisajyaguru. If one enters a mountain valley and is threatened by tigers, wolves, bears, thorny bushes, various wild beasts, elephants, dragons, snakes, vipers, scorpions, and various other creatures, if any of them approach with evil intentions, one should keep Bhaisajyaguru in mind, and the various calamities in the mountains will not be able to cause harm. If bandits, thieves, evil people, enemies, or creditors wish to invade, one should keep Bhaisajyaguru in mind, and they will not be able to cause harm. This is due to the merit of good men and good women paying homage to Bhaisajyaguru.'
華報如是。況果報也。是故吾今勸諸四輩。禮事琉璃光佛至真等正覺。
佛告文殊我但為汝。略說藥師琉璃光佛禮敬功德。若使我廣說是琉璃光佛無量功德。與一切人求心中所愿者。從一劫至一劫故無不周遍。其世間人若有著床痿黃困篤惡病。連年累月不差者。聞我說是藥師琉璃光佛名字之時。橫病之厄無不除愈。唯宿殃不請耳。
佛告文殊若男子女人。受三自歸若五戒若十戒。若善信菩薩二十四戒。若沙門二百五十戒。若比丘尼五百戒若菩薩戒。若破是諸戒。若能至心一懺悔者。復聞我說藥師琉璃光佛。終不墮三惡道中必得解脫。若人愚癡不受父母師友教誨。不信佛不信經戒不信聖僧。應墮三惡道中者。亡失人種受畜生身。聞我說是琉璃光佛善愿功德者即得解脫。
佛告文殊世有惡人。雖受佛禁戒觸事違犯。或殺無道偷竊他人財寶。欺詐妄語淫他婦女。飲酒斗亂兩舌惡口。罵詈毀人犯戒為惡。復祠祀鬼神。有如是過罪當墮地獄中。若當屠割。若抱銅柱若臥鐵床。若鐵鉤出舌若洋銅灌口者。聞我說是藥師琉璃光佛。無不即得解脫者也。佛告文殊其世間人豪貴下賤。不信佛不信經道不信沙門。不信有須陀洹。不信有斯陀含。不信有阿那含。不信有阿羅漢。不信有辟支佛。不信有十住菩薩。不信有三世
【現代漢語翻譯】 現代漢語譯本：華報是這樣，更何況是果報呢。因此我現在勸告各位四輩弟子，禮敬琉璃光佛（藥師琉璃光如來，能除生死之病，故名藥師），至真等正覺（佛的稱號，意為達到真正覺悟的境界）。
佛告訴文殊（文殊菩薩，智慧的象徵）：我只是為你簡略地說了藥師琉璃光佛的禮敬功德。如果我廣泛地宣說這位琉璃光佛的無量功德，以及他滿足一切人心中所愿的能力，那麼從一劫（極長的時間單位）到另一劫也說不完。世間人如果有人患有臥床不起、身體虛弱、長期患病等惡疾，多年累月都無法痊癒，當他們聽到我說藥師琉璃光佛的名字時，各種橫禍疾病都會消除痊癒，只有宿世的業障需要懺悔才能消除。
佛告訴文殊：如果男子女人，受了三自歸（皈依佛、法、僧），或者五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），或者十戒（沙彌或沙彌尼所受的戒律），或者善信菩薩的二十四戒，或者沙門（出家男子）的二百五十戒，或者比丘尼（出家女子）的五百戒，或者菩薩戒。如果有人破了這些戒律，如果能至誠懺悔，再聽到我說藥師琉璃光佛的名號，最終不會墮入三惡道（地獄、餓鬼、畜生）之中，必定能夠得到解脫。如果有人愚癡，不接受父母師友的教誨，不相信佛，不相信經書戒律，不相信聖僧（修行有成就的出家人），本應墮入三惡道中，失去人身而轉生為畜生，如果聽到我說琉璃光佛的善愿功德，就能立即得到解脫。
佛告訴文殊：世上有惡人，雖然受了佛的禁戒，卻處處違犯。或者殺害無辜，偷竊他人財物，欺騙訛詐，說謊，姦淫他人婦女，飲酒爭鬥，兩舌（挑撥離間），惡語傷人，謾罵譭謗他人，犯戒作惡，還祭祀鬼神。有這樣的罪過，應當墮入地獄之中，或者被屠宰割裂，或者抱銅柱（受熱銅柱的刑罰），或者臥鐵床（受熱鐵床的刑罰），或者被鐵鉤鉤出舌頭，或者被灌入滾燙的銅汁。如果他們聽到我說藥師琉璃光佛的名號，沒有不能立即得到解脫的。佛告訴文殊：世間那些豪門貴族，不相信佛，不相信經書道理，不相信沙門，不相信有須陀洹（小乘初果），不相信有斯陀含（小乘二果），不相信有阿那含（小乘三果），不相信有阿羅漢（小乘四果），不相信有辟支佛（緣覺），不相信有十住菩薩（菩薩修行十個階位），不相信有三世（過去、現在、未來）
【English Translation】 English version: It is like the immediate reward. How much more so the ultimate retribution! Therefore, I now exhort all four classes of disciples to pay homage to the Vaidurya Light Buddha (Bhaisajyaguru, the Buddha of healing, named so because he cures the sickness of birth and death), the Perfectly Enlightened One.
The Buddha told Manjushri (Manjushri Bodhisattva, the symbol of wisdom): I have only briefly spoken to you about the merits of paying homage to the Bhaisajyaguru Vaidurya Light Buddha. If I were to extensively describe the immeasurable merits of this Vaidurya Light Buddha and his ability to fulfill the wishes in the hearts of all people, it would not be exhausted even after eons upon eons. If there are people in the world who are bedridden, weak, or suffering from chronic illnesses for many years without recovery, when they hear me speak the name of the Bhaisajyaguru Vaidurya Light Buddha, all unexpected calamities and illnesses will be eliminated and healed, except for karmic obstacles from past lives that require repentance to eliminate.
The Buddha told Manjushri: If men or women have taken the Three Refuges (refuge in the Buddha, the Dharma, and the Sangha), or the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), or the Ten Precepts (precepts taken by novice monks or nuns), or the Twenty-four Precepts of a faithful Bodhisattva, or the Two Hundred and Fifty Precepts of a Shramana (monk), or the Five Hundred Precepts of a Bhikshuni (nun), or the Bodhisattva Precepts. If someone has broken these precepts, if they can sincerely repent, and then hear me speak the name of the Bhaisajyaguru Vaidurya Light Buddha, they will ultimately not fall into the three evil realms (hell, hungry ghosts, animals) and will surely attain liberation. If someone is foolish and does not accept the teachings of their parents, teachers, and friends, does not believe in the Buddha, does not believe in the scriptures and precepts, and does not believe in the Sangha (accomplished monks), and should fall into the three evil realms, losing their human form and being reborn as an animal, if they hear me speak of the virtuous vows and merits of the Vaidurya Light Buddha, they will immediately attain liberation.
The Buddha told Manjushri: There are evil people in the world who, although having taken the Buddha's precepts, violate them in every way. They may kill the innocent, steal the wealth of others, deceive and defraud, lie, commit adultery with other people's wives, drink alcohol and engage in fights, engage in divisive speech (sowing discord), use harsh language, curse and slander others, violate precepts, and commit evil deeds, and also worship ghosts and spirits. With such transgressions, they should fall into hell, where they may be slaughtered and dismembered, or embrace a copper pillar (a punishment involving a hot copper pillar), or lie on an iron bed (a punishment involving a hot iron bed), or have their tongues pulled out with iron hooks, or have molten copper poured into their mouths. If they hear me speak the name of the Bhaisajyaguru Vaidurya Light Buddha, there is no one who will not immediately attain liberation. The Buddha told Manjushri: Those wealthy and noble people in the world do not believe in the Buddha, do not believe in the scriptures and teachings, do not believe in the Shramanas, do not believe in the Srotapanna (stream-enterer, the first stage of Arhatship), do not believe in the Sakradagamin (once-returner, the second stage of Arhatship), do not believe in the Anagamin (non-returner, the third stage of Arhatship), do not believe in the Arhat (the fourth stage of Arhatship), do not believe in the Pratyekabuddha (Solitary Buddha), do not believe in the Bodhisattva of the Ten Dwellings (ten stages of Bodhisattva practice), do not believe in the Three Times (past, present, and future)
之事。不信有十方諸佛。不信有本師釋迦文佛不信人死神明更生。善者受福惡者受殃。有如是之罪應墮惡道。聞我說是藥師琉璃光佛名字之者。一切過罪自然消滅。
佛告文殊若有善男子善女人。聞我說是藥師琉璃光佛至真等正覺。其誰不發無上正真道意。后皆當得作佛。人居世間仕官不遷。治生不得飢寒困厄。亡失財產無複方計。聞我說是藥師琉璃光佛。各各得心中所愿。仕官皆得高遷。財物自然長益。飲食充饒皆得富貴。若為縣官之所拘錄。惡人侵枉。若為怨家所得便者。心當存念琉璃光佛。若他婦女生產難者。皆當念是琉璃光佛。兒則易生身體平正。無諸疾痛六情完具。聰明智慧壽命得長。不遭抂橫善神擁護。不為惡鬼舐其頭也。
佛說是語時阿難在右邊。佛顧語阿難言。汝信我為文殊師利。說往昔東方過十恒河沙有佛。名藥師琉璃光本願功德者不。阿難白佛言。唯天中天佛之所說何敢不信耶。佛復語阿難言。其世間人雖有眼耳鼻舌身意。人常用是六事以自迷惑。但信世間魔邪之言。不信至真至誠。度世苦切之語。如是輩人難可開化也。阿難白佛言。世尊世人多有惡逆下賤之者。若聞佛說。經開人耳目破治人。病除人陰冥使睹光。明解人疑結去人重罪。千劫萬劫無復憂患。皆因佛說是藥師琉璃光佛
【現代漢語翻譯】 現代漢語譯本：這種人不相信有十方諸佛（遍佈十個方向的所有佛陀）。不相信有本師釋迦文佛（我們時代的導師）。不相信人死後靈魂會轉世，好人會得到福報，壞人會遭受災禍。有這樣的罪過應該墮入惡道。如果聽到我說藥師琉璃光佛（能醫治眾生疾病的佛陀）的名字，一切罪過自然消滅。
佛陀告訴文殊菩薩（智慧的象徵）：如果有善男子、善女人，聽到我說藥師琉璃光佛，是達到真正覺悟的佛陀，誰不會發起追求無上真正覺悟的心呢？他們將來都會成佛。如果有人在世間做官卻不能陞遷，做生意卻總是遭受飢寒困厄，丟失財產而無計可施，如果聽到我說藥師琉璃光佛，都能各自得到心中所愿。做官的都能得到高昇，財物自然增長，飲食充足，都能得到富貴。如果被縣官拘捕，被惡人欺負，或者被仇家抓住機會，心中應當存念琉璃光佛。如果其他婦女生產困難，都應當唸誦藥師琉璃光佛，孩子就容易出生，身體健康，沒有各種疾病痛苦，六根完好，聰明智慧，壽命長久，不會遭遇橫禍，有善神擁護，不會被惡鬼舔舐頭部。
佛陀說完這些話時，阿難（佛陀的侍者）在右邊。佛陀回頭對阿難說：『你相信我為文殊師利（智慧的象徵）所說的，過去東方經過十個恒河沙數的世界，有一尊佛，名叫藥師琉璃光，他的本願功德嗎？』阿難回答佛陀說：『是的，天中天（佛陀的尊稱），佛陀所說的話，我怎麼敢不相信呢？』佛陀又對阿難說：『世間人雖然有眼、耳、鼻、舌、身、意這六種感官，人們常常用這六種感官來迷惑自己，只相信世間邪魔歪道的言論，不相信真正誠實、能夠度脫世間痛苦的話語。這樣的人很難開導教化。』阿難對佛陀說：『世尊，世人多有作惡叛逆、愚昧無知的人，如果聽到佛陀所說的經文，能夠開啟人的耳目，破除人的疾病，消除人的陰暗，使人見到光明，解除人的疑惑，去除人的重罪，千劫萬劫不再有憂患，這都是因為佛陀說了藥師琉璃光佛的緣故。』
【English Translation】 English version: These people do not believe in the Buddhas of the ten directions (all Buddhas throughout the ten directions). They do not believe in the fundamental teacher, Shakyamuni Buddha (the teacher of our time). They do not believe that after death, the spirit is reborn, that the virtuous receive blessings, and the wicked suffer calamities. Those with such sins should fall into evil realms. If they hear me speak the name of Bhaisajyaguru Vaidurya Prabhasa Buddha (the Buddha who heals the diseases of all beings), all their transgressions will naturally be extinguished.
The Buddha told Manjushri (symbol of wisdom): 'If there are good men and good women who hear me speak of Bhaisajyaguru Vaidurya Prabhasa Buddha, the truly enlightened Buddha, who would not generate the intention for unsurpassed, true, and complete enlightenment? They will all become Buddhas in the future. If people in the world hold official positions but cannot be promoted, or engage in business but always suffer from hunger and cold, or lose their property and have no means of recovery, if they hear me speak of Bhaisajyaguru Vaidurya Prabhasa Buddha, they will each obtain what they desire in their hearts. Those in official positions will all be highly promoted, their wealth will naturally increase, their food and drink will be abundant, and they will all become rich and noble. If they are arrested by county officials, oppressed by evil people, or taken advantage of by enemies, they should keep in mind Vaidurya Prabhasa Buddha. If other women have difficult childbirths, they should all recite the name of Bhaisajyaguru Vaidurya Prabhasa Buddha, and the child will be born easily, with a healthy body, free from all diseases and pain, with complete six senses, intelligent and wise, with a long lifespan, not encountering untimely death, protected by good spirits, and not having their heads licked by evil ghosts.'
When the Buddha finished speaking, Ananda (the Buddha's attendant) was on his right side. The Buddha turned to Ananda and said, 'Do you believe what I have said to Manjushri (symbol of wisdom) about the Buddha named Bhaisajyaguru Vaidurya Prabhasa, whose original vows and merits are beyond ten Ganges river sands in the past, in the East?' Ananda replied to the Buddha, 'Yes, World Honored One (a title of the Buddha), how could I not believe what the Buddha has said?' The Buddha further said to Ananda, 'Although people in the world have the six senses of eyes, ears, nose, tongue, body, and mind, they often use these six senses to delude themselves, believing only in the words of worldly demons and heresies, and not believing in the truly sincere words that can liberate them from worldly suffering. Such people are difficult to enlighten and teach.' Ananda said to the Buddha, 'World Honored One, many people in the world are evil, rebellious, ignorant, and foolish. If they hear the sutras spoken by the Buddha, they can open their eyes and ears, cure their diseases, dispel their darkness, enable them to see the light, resolve their doubts, and remove their heavy sins. For thousands of kalpas, they will no longer have worries, all because the Buddha spoke of Bhaisajyaguru Vaidurya Prabhasa Buddha.'
本願功德。悉令安隱得其福也。佛言阿難汝口為言善。而汝內心狐疑不信我言。阿難汝莫作是念以自毀敗汝之功德。佛言阿難我見汝心我知汝意汝知之不。阿難即以頭面著地長跪。白佛言審如天中天所說。我造次聞佛說是藥師琉璃光極大尊貴。智慧巍巍難可度量。我心有小疑耳敢不首伏。佛言汝智慧狹劣少見少聞。汝聞我說深妙之法無上空義。應生信敬貴重之心。必當得至無上正真道也。
文殊問佛言。世尊佛說是藥師琉璃光如來無量功德。如是不審誰肯信此言者。佛答文殊言。唯有百億諸菩薩摩訶薩。當信是言耳。唯有十方三世諸佛當信是言。
佛言我說是藥師琉璃光佛如來本願功德。難可得見何況得聞。亦難得說難得書寫亦難得讀文殊師利若有男子女人。能信是經受持讀誦書著竹帛。復能為他人解說中義。此皆先世已發道意。今復得聞此微妙法。開化十方無量眾生。當知此人必當得至無上正真道也。
佛告阿難我作佛以來。從生死復至生死。勤苦累劫無所不經無所不歷。無所不作無所不為如是不可思議。況復琉璃光佛本願功德者乎。汝所以有疑者亦復如是。阿難汝聞佛所說。汝諦信之莫作疑惑。佛語至誠無有虛偽亦無二言。佛為信者施。不為疑者說也。阿難汝莫作小疑以毀大乘之業。汝卻後亦
【現代漢語翻譯】 現代漢語譯本：本願功德，全部令他們安穩獲得這些福報。佛說：『阿難，你口頭上說好，但你內心狐疑不相信我的話。阿難，你不要這樣想，以致毀壞你自己的功德。』佛說：『阿難，我看見你的心，我知道你的意思，你知道嗎？』阿難立刻頭面著地，長跪，對佛說：『確實如天中天（佛的尊稱）所說，我倉促間聽佛說這藥師琉璃光（佛名）極其尊貴，智慧巍峨難以度量，我心中有一點小小的疑惑罷了，怎敢不伏首認錯。』佛說：『你智慧狹隘，見識少，聽得也少。你聽我說這深妙的法，無上的空性之義，應該生起信敬貴重之心，必定能夠達到無上正真之道啊。』 文殊（菩薩名）問佛說：『世尊，佛說這藥師琉璃光如來（佛名）有無量功德，像這樣，不仔細審察，誰肯相信這些話呢？』佛回答文殊說：『只有百億諸菩薩摩訶薩（菩薩的尊稱），才應當相信這些話。只有十方三世諸佛，才應當相信這些話。』 佛說：『我說這藥師琉璃光佛如來（佛名）的本願功德，難以得見，何況得聞？也難以述說，難以書寫，也難以讀誦。文殊師利（菩薩名），如果有男子女人，能夠相信這部經，受持讀誦，書寫在竹帛上，又能為他人解釋其中的意義，這些人都是前世已經發了道心，今生又得聞這微妙的法，開化十方無量眾生，應當知道這些人必定能夠達到無上正真之道啊。』 佛告訴阿難說：『我成佛以來，從生死輪迴又到生死輪迴，勤苦累劫，沒有什麼沒有經歷過，沒有什麼沒有體驗過，沒有什麼沒有做過，沒有什麼沒有爲了眾生而做過，像這樣不可思議。何況藥師琉璃光佛（佛名）的本願功德呢？你之所以有疑惑，也是這樣。阿難，你聽佛所說，你要深信它，不要產生疑惑。佛的話至誠，沒有虛假，也沒有二話。佛是為相信的人施予教誨，不為懷疑的人說法。阿難，你不要因為小小的疑惑而毀壞大乘的功業，你退後也』
【English Translation】 English version: May their original vows and merits allow all to be peaceful and obtain blessings. The Buddha said, 'Ananda, your mouth speaks well, but your heart is doubtful and does not believe my words. Ananda, do not think in this way, lest you destroy your own merits.' The Buddha said, 'Ananda, I see your heart, I know your intention, do you know it?' Ananda immediately prostrated himself with his head to the ground, knelt, and said to the Buddha, 'Indeed, as the Tathagata (another name for Buddha) said, I hastily heard the Buddha speak of the Medicine Buddha of Lapis Lazuli Light (Bhaisajyaguru) as extremely noble, with wisdom towering and difficult to measure. I have a small doubt in my heart, how dare I not bow my head in submission?' The Buddha said, 'Your wisdom is narrow, your knowledge is little, and you have heard little. When you hear me speak of this profound and wonderful Dharma, the supreme meaning of emptiness, you should give rise to faith, reverence, and respect, and you will surely attain the unsurpassed, true, and correct path.' Manjushri (Bodhisattva's name) asked the Buddha, 'World Honored One, the Buddha speaks of the Medicine Buddha of Lapis Lazuli Light Tathagata (Bhaisajyaguru) having immeasurable merits. Like this, without careful examination, who would be willing to believe these words?' The Buddha answered Manjushri, 'Only hundreds of billions of Bodhisattva-Mahasattvas (a title for Bodhisattvas) should believe these words. Only the Buddhas of the ten directions and three times should believe these words.' The Buddha said, 'I speak of the original vows and merits of the Medicine Buddha of Lapis Lazuli Light Tathagata (Bhaisajyaguru), which are difficult to see, let alone hear? It is also difficult to describe, difficult to write, and difficult to recite. Manjushri (Bodhisattva's name), if there are men and women who can believe in this sutra, uphold, recite, and write it on bamboo or silk, and also explain its meaning to others, all these people have already developed the aspiration for enlightenment in their previous lives, and now they have heard this wonderful Dharma, enlightening countless sentient beings in the ten directions. You should know that these people will surely attain the unsurpassed, true, and correct path.' The Buddha told Ananda, 'Since I became a Buddha, I have gone from birth and death to birth and death, diligently enduring kalpas (an immense period of time), experiencing everything, undergoing everything, doing everything, and doing everything for sentient beings, which is inconceivable. How much more so are the original vows and merits of the Medicine Buddha of Lapis Lazuli Light (Bhaisajyaguru)? The reason why you have doubts is also like this. Ananda, when you hear what the Buddha says, you must deeply believe it and not have doubts. The Buddha's words are sincere, without falsehood, and without duplicity. The Buddha bestows teachings on those who believe, not on those who doubt. Ananda, do not destroy the great vehicle's karma with small doubts, you retreat also'
當發摩訶衍心。莫以小道毀汝功德也。阿難言唯唯天中天。我從今日以去無復爾心。唯佛自當知我心耳。
佛語阿難。此經能照諸天宮宅。若三災起時中有天人。發心念此琉璃光佛本願功德經者。皆得離於彼處之難。是經能除水涸不調。是經能除他方逆賊悉令斷滅。四方夷狄各還正治不相嬈惱。國土交通人民歡樂。是經能除谷貴饑凍。是經能滅惡星變怪。是經能除疫毒之病。是經能救三惡道苦。地獄餓鬼畜生等苦。若人得聞此經典者。無不解脫厄難者也。
爾時眾中有一菩薩名曰救脫。從座而起整衣服。叉手合掌而白佛言。我等今日聞佛世尊。演說過東方十恒河沙世界。有佛號琉璃光。一切眾會靡不歡喜。救脫菩薩又白佛言。若族姓男女其有尪羸。著床痛惱無救護者。我今當勸請眾僧。七日七夜齋戒一心。受持八禁六時行道。四十九遍讀是經典。勸然七層之燈。亦勸懸五色續命神幡。阿難問救脫菩薩言。續命幡燈法則云何。救脫菩薩語阿難言。神幡五色四十九尺。燈亦復爾。七層之燈一層七燈。燈如車輪。若遭厄難閉在牢獄枷鎖著身。亦應造立五色神幡然四十九燈。應放雜類眾生至四十九。可得過度危厄之難。不為諸橫惡鬼所持。
救脫菩薩語阿難言。若國王大臣。及諸輔相王子妃主中宮婇女。若
【現代漢語翻譯】 現代漢語譯本：應當發起摩訶衍心（Mahayana-citta，大乘之心），不要因為小道而毀壞你的功德。阿難（Ananda）說：『是的，天中天（Tathagata，如來）。我從今天以後，不再有這樣的心了。只有佛您自己才知道我的心啊。』 佛告訴阿難：『這部經能夠照亮諸天宮殿。如果三災（Three Disasters）發生時，有天人發起心念誦這部《琉璃光佛本願功德經》者，都能脫離那裡的災難。這部經能夠消除水旱不調。這部經能夠消除他方逆賊，全部令其斷滅。四方夷狄各自回到正道，不再互相侵擾。國土交通便利，人民歡樂。這部經能夠消除穀物昂貴和飢餓寒冷。這部經能夠滅除惡星變怪。這部經能夠消除疫毒之病。這部經能夠救度三惡道（Three Evil Paths）的苦難，即地獄、餓鬼、畜生等苦。如果有人聽聞這部經典，沒有不能解脫厄難的。』 這時，大眾中有一位菩薩，名叫救脫（Jiu tuo，Deliverance），從座位上站起來，整理衣服，雙手合掌，對佛說：『我們今天聽佛世尊演說東方十恒河沙世界，有一尊佛，名號琉璃光（Bhaisajyaguru，藥師琉璃光如來），一切大眾沒有不歡喜的。』救脫菩薩又對佛說：『如果族姓男女，其中有身體虛弱，臥床痛苦沒有救護的人，我今天應當勸請眾僧，七日七夜齋戒一心，受持八禁（Eight Precepts），六時行道，四十九遍讀誦這部經典，勸人燃點七層之燈，也勸人懸掛五色續命神幡（Longevity Banner）。』阿難問救脫菩薩說：『續命幡燈的法則如何？』救脫菩薩告訴阿難說：『神幡用五種顏色，長四十九尺。燈也一樣，七層之燈，一層七盞燈，燈像車輪一樣。如果遭遇厄難，被關在牢獄，枷鎖加身，也應當造立五色神幡，燃點四十九盞燈，應當放生各種眾生到四十九個，可以度過危厄之難，不被各種橫死的惡鬼所控制。』 救脫菩薩告訴阿難說：『如果國王大臣，以及各種輔相、王子、妃主、中宮婇女，如果……』
【English Translation】 English version: One should generate the Mahayana-citta (Great Vehicle Mind). Do not destroy your merits with small paths. Ananda said, 'Yes, Tathagata (Thus Come One). From today onwards, I will no longer have such a mind. Only the Buddha himself knows my mind.' The Buddha told Ananda, 'This sutra can illuminate the palaces of the heavens. If, when the Three Disasters arise, there are heavenly beings who generate the mind to recite this 'Bhaisajyaguru Buddha's Fundamental Vows and Merits Sutra', they will all be able to escape the difficulties of that place. This sutra can eliminate uneven water flow and drought. This sutra can eliminate rebellious thieves from other lands, causing them all to be destroyed. The barbarians of the four directions will each return to the correct path and will no longer harass each other. The country will have convenient transportation and the people will be happy. This sutra can eliminate expensive grain, famine, and cold. This sutra can extinguish evil star changes and strange occurrences. This sutra can eliminate the disease of epidemics. This sutra can save the suffering of the Three Evil Paths, namely the suffering of hells, hungry ghosts, and animals. If people hear this sutra, there is no one who cannot be liberated from difficulties.' At that time, among the assembly, there was a Bodhisattva named Jiu tuo (Deliverance). He rose from his seat, arranged his clothes, put his palms together, and said to the Buddha, 'Today, we have heard the World Honored One expound on the eastern ten Ganges sands worlds, where there is a Buddha named Bhaisajyaguru (Medicine Buddha), and all the assembly is delighted.' The Deliverance Bodhisattva again said to the Buddha, 'If there are men and women of noble families who are weak and ill, lying in bed in pain without anyone to help them, today I should urge the Sangha to fast and be single-minded for seven days and seven nights, uphold the Eight Precepts, practice the Way at six times, recite this sutra forty-nine times, encourage people to light seven-tiered lamps, and also encourage people to hang five-colored Longevity Banners.' Ananda asked the Deliverance Bodhisattva, 'What are the rules for the Longevity Banners and lamps?' The Deliverance Bodhisattva told Ananda, 'The banners should be five-colored and forty-nine feet long. The lamps are the same, seven tiers of lamps, seven lamps on each tier, the lamps like chariot wheels. If one encounters difficulties, is imprisoned, and has shackles on their body, one should also erect five-colored banners and light forty-nine lamps. One should release various kinds of living beings up to forty-nine, and one can overcome the difficulties of danger and not be controlled by various violent evil ghosts.' The Deliverance Bodhisattva told Ananda, 'If the king, ministers, and various assistants, princes, consorts, and palace women, if...'
為病苦所惱。亦應造立五色繒幡。然燈續明救諸生命。散雜色華燒眾名香。王當放赦屈厄之人。徒鎖解脫王得其福。天下太平雨澤以時人民歡樂。惡龍攝毒無病苦者。四方夷狄不生逆害國土通洞。慈心相向無諸怨害 四海歌詠稱王之德。乘此福祿在意所生。見佛聞法信受教誨。從是福報至無上道。
阿難又問救脫菩薩言命可續也。救脫菩薩答阿難言。我聞世尊說有諸橫。勸造幡蓋令其修福。又言阿難昔沙彌救蟻以修福故。盡其壽命不更苦患身體安寧。福德力強使之然也。阿難因復問救脫菩薩言。橫有幾種。救脫菩薩答阿難言。世尊說言橫乃無數。略而言之大橫有九。一者橫病二者橫有口舌。三者橫遭縣官四者身羸無福。又持戒不完橫為鬼神之所得便。五者橫為劫賊所剝。六者橫為水火災漂。七者橫為雜類禽獸所啖。八者橫為怨仇符書厭禱邪神牽引。未得其福但受其殃先亡牽引亦名橫死。九者有病不治又不修福湯藥不順針灸失度。不值良醫為病所困於是滅亡。又信世間妖㜸之師。為作恐動寒熱言語妄發禍福。所犯者多心不自正。不能自定卜問覓禍。殺豬狗牛羊種種眾生。解奏神明呼諸邪妖魍魎鬼神請乞福祚。慾望長生終不能得。愚癡迷惑信邪倒見死入地獄。展轉其中無解脫時。是名九橫。
救脫菩薩語阿難
【現代漢語翻譯】 現代漢語譯本 為病苦所困擾的人，也應該建造五色絲綢的幡旗，點燃燈火，持續照明，以拯救各種生命。散佈各種顏色的鮮花，焚燒各種名貴的香。國王應當赦免那些被冤屈囚禁的人，解除他們的枷鎖，這樣國王就能得到福報，天下太平，風調雨順，人民歡樂。兇惡的龍沒有毒害，人們沒有疾病痛苦。四方的少數民族不產生叛逆和侵害，國家暢通安定，人們以慈悲心互相對待，沒有各種怨恨和侵害。四海歌頌讚美國王的德行。憑藉這些福祿，無論轉生到哪裡，都能見到佛，聽聞佛法，信受教誨。從此憑藉福報，最終達到無上菩提。
阿難又問救脫菩薩（能解除苦難的菩薩）說：『壽命可以延續嗎？』救脫菩薩回答阿難說：『我聽世尊說過有各種橫禍，勸人建造幡蓋，使他們修習福德。』又說：『阿難，過去有位沙彌（出家男子）因為救助螞蟻而修習福德的緣故，盡其天年，不再有痛苦患病，身體安寧，這是福德力量強大的緣故。』阿難因此又問救脫菩薩說：『橫禍有幾種？』救脫菩薩回答阿難說：『世尊說過橫禍有很多，簡略地說，大的橫禍有九種。第一種是意外疾病，第二種是意外的口舌是非，第三種是意外地遭受官司，第四種是身體虛弱沒有福報，又或者持戒不圓滿，容易被鬼神找到機會。第五種是意外地被強盜搶劫。第六種是意外地遭受水火災害。第七種是意外地被各種禽獸吃掉。第八種是意外地被怨家仇人使用符咒厭勝之術，或者被邪神牽引。沒有得到福報，反而遭受災殃，被已故的親人牽引，也叫做橫死。第九種是有病不治療，又不修習福德，湯藥不對癥，鍼灸不準確，沒有遇到好醫生，被疾病所困擾，於是死亡。』
『又相信世間的妖妄邪師，為他們製造恐怖，用寒熱之說來迷惑他們，隨意說出禍福，所犯的錯誤很多，內心不能端正，不能自我安定，占卜問卦來尋找災禍，殺豬狗牛羊各種眾生，來祭祀神明，呼喚各種邪妖魍魎鬼神，祈求福運，希望長生不死，最終也不能得到。愚癡迷惑，相信邪惡顛倒的見解，死後墮入地獄，輾轉其中，沒有解脫的時候。』這就是九種橫禍。
救脫菩薩對阿難說：
【English Translation】 English version Those who are troubled by the suffering of illness should also erect five-colored silk banners, light lamps to continue the illumination, and rescue various lives. Scatter various colored flowers and burn various famous incenses. The king should pardon those who are unjustly imprisoned and release them from their shackles. By doing so, the king will gain blessings, the country will be peaceful, the weather will be favorable, and the people will be happy. Evil dragons will not inflict poison, and people will be free from illness and suffering. The barbarians in all directions will not generate rebellion or harm, and the country will be open and stable. People will treat each other with compassion, without any resentment or harm. The whole world will sing praises of the king's virtue. Relying on these blessings, wherever one is reborn, one will see the Buddha, hear the Dharma, and believe and accept the teachings. From these blessings, one will ultimately attain unsurpassed enlightenment (Anuttara-samyak-sambodhi).
Ananda (Buddha's attendant) then asked Deliverance Bodhisattva (the Bodhisattva who liberates from suffering): 'Can life be prolonged?' Deliverance Bodhisattva replied to Ananda: 'I have heard the World Honored One (Buddha) say that there are various untimely deaths (accidents), and he advises people to build banners and canopies to cultivate merit.' He also said: 'Ananda, in the past, a Shramanera (novice monk) saved ants and, because of cultivating merit, lived out his full lifespan without suffering from illness, and his body was peaceful. This was due to the strength of his merit.' Ananda then asked Deliverance Bodhisattva: 'How many kinds of untimely deaths are there?' Deliverance Bodhisattva replied to Ananda: 'The World Honored One said that there are countless untimely deaths, but to put it briefly, there are nine major untimely deaths. The first is unexpected illness, the second is unexpected disputes, the third is unexpected lawsuits, the fourth is a weak body without blessings, or incomplete adherence to precepts, making it easy for ghosts and spirits to take advantage. The fifth is unexpected robbery by thieves. The sixth is unexpected disasters of fire and water. The seventh is unexpected consumption by various birds and beasts. The eighth is unexpected use of curses and spells by enemies, or being drawn by evil spirits. Without gaining blessings, one suffers calamities, and being drawn by deceased relatives is also called untimely death. The ninth is having an illness without treatment, not cultivating merit, the medicine not being suitable, acupuncture being inaccurate, not meeting a good doctor, being troubled by illness, and then dying.'
'Also, believing in worldly deceptive teachers, who create terror for them, using theories of cold and heat to confuse them, arbitrarily speaking of fortune and misfortune, making many mistakes, the mind cannot be upright, cannot be self-settled, divining and seeking disaster, killing pigs, dogs, cattle, sheep, and various beings to sacrifice to gods, calling upon various evil demons, goblins, ghosts, and spirits, praying for blessings, hoping for longevity, but ultimately not obtaining it. Foolish and deluded, believing in evil and inverted views, after death, one falls into hell, revolving within it, without a time of liberation.' These are the nine untimely deaths.
Deliverance Bodhisattva said to Ananda:
言。其世間人痿黃之病。困篤著床求生不得。求死不得考楚萬端。此病人者或其前世。造作惡業罪過所招殃咎所引故使然也。
救脫菩薩語阿難言。閻羅王者主領世間名籍之記。若人為惡作諸非法。無孝順心造作五逆。破滅三寶無君臣法。又有眾生不持五戒不信正法。設有受者多所毀犯。於是地下鬼神及伺候者奏上五官。五官料簡除死定生。或注錄精神未判是非。若已定者奏上閻羅。閻羅監察隨罪輕重考而治之世間痿黃之病困篤不死一絕一生由其罪福未得料簡。錄其精神在彼王所。或七日二三七日乃至七七日名籍定者。放其精神還其身中。如從夢中見其善惡。其人若明瞭者信驗罪福。是故我今勸諸四輩。造續命神幡然四十九燈放諸生命。以此幡燈放生功德。拔彼精神令得度苦。今世後世不遭厄難。救脫菩薩語阿難言。如來世尊說是經典。威神功德利益不少。座中諸鬼神有十二神王。從座而起往到佛所。胡跪合掌白佛言。我等十二鬼神在所作護。若城邑聚落空閑林中。若四輩弟子誦持此經。令所結愿無求不得。阿難問言其名云何為我說之。救脫菩薩言灌頂章句其名如是。
神名金毗羅 神名和耆羅 神名彌佉羅 神名安陀羅 神名摩尼羅 神名宋林羅 神名因持羅 神名波耶羅 神名摩休羅 神名真陀羅
【現代漢語翻譯】 現代漢語譯本：救脫菩薩說：『世間人患有虛弱萎黃的疾病，痛苦地臥床不起，求生不能，求死不得，遭受各種折磨。這些病人，或許是前世造作惡業，罪過所招致的災禍所引起的。』
救脫菩薩對阿難說：『閻羅王掌管世間的生死名籍。如果有人作惡，做各種非法之事，沒有孝順之心，造作五逆之罪，破壞佛法僧三寶，沒有君臣之義。又有眾生不持守五戒，不相信正法。即使有受戒者，也多有毀犯。於是地下的鬼神以及伺候者，將情況上奏給五官。五官進行審理，除去死籍，確定生籍，或者記錄精神狀態，尚未判斷是非。如果已經確定，就上奏給閻羅王。閻羅王進行監察，根據罪行的輕重進行審判和懲罰。世間虛弱萎黃的疾病，痛苦難死，時好時壞，都是因為罪福尚未審理清楚。他們的精神被記錄在閻羅王那裡，或許七天、十四天、二十一天，乃至四十九天，名籍確定后，就放回他們的精神，回到他們的身體中。就像從夢中見到善惡一樣，如果這個人明白，就相信罪福的報應。所以，我現在勸告各位佛門弟子，製造續命神幡，點燃四十九盞燈，放生各種生命。用這幡、燈和放生的功德，拔救他們的精神，使他們脫離痛苦，今生來世不遭受災難。』
救脫菩薩對阿難說：『如來世尊所說的這部經典，威神功德利益很大。』座中的各位鬼神，有十二神王，從座位上站起來，走到佛的面前，以右膝著地，合掌向佛稟告說：『我們十二鬼神，在各處進行守護。無論在城邑、村落、空閑的樹林中，如果有佛門弟子誦持這部經典，使他們所結的願望，沒有不實現的。』
阿難問道：『他們的名字是什麼？請為我說說。』救脫菩薩說：『灌頂章句，他們的名字是這樣的：』
神名金毗羅（Kumbhira），神名和耆羅（Vajra），神名彌佉羅（Mikhala），神名安陀羅（Andira），神名摩尼羅（Manila），神名宋林羅（Sandila），神名因持羅（Indra），神名波耶羅（Pajra），神名摩休羅（Mahala），神名真陀羅（Cindira）
【English Translation】 English version: The Bodhisattva Deliverance from Calamities said: 'People in the world suffer from debilitating and jaundiced illnesses, painfully bedridden, unable to live and unable to die, enduring all kinds of torment. These patients, perhaps in their previous lives, created evil karma, and these illnesses are caused by the calamities brought about by their sins.'
The Bodhisattva Deliverance from Calamities said to Ananda: 'King Yama (the ruler of the underworld) is in charge of the registers of life and death in the world. If people do evil, commit all kinds of unlawful acts, have no filial piety, commit the five rebellious acts (killing father, mother, Arhat, disrupting the Sangha, and destroying a stupa), destroy the Triple Gem (Buddha, Dharma, Sangha), and have no sense of loyalty between ruler and subject. There are also sentient beings who do not uphold the five precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), and do not believe in the true Dharma. Even if there are those who take the precepts, they often violate them. Then the underground ghosts and those who serve them report the situation to the Five Officers (judges in the underworld). The Five Officers review the cases, remove names from the death register, and confirm names on the life register, or record the state of their spirits, without yet judging right from wrong. If the cases have been decided, they are reported to King Yama. King Yama oversees and examines the cases, and according to the severity of the sins, judges and punishes them. The debilitating and jaundiced illnesses in the world, the suffering of being unable to die, the alternating between good and bad, are all because the merits and sins have not been clearly judged. Their spirits are recorded in King Yama's place. Perhaps after seven days, fourteen days, twenty-one days, or even forty-nine days, once the names are confirmed on the register, their spirits are released and returned to their bodies. It is like seeing good and evil in a dream. If the person understands, they will believe in the retribution of sins and merits. Therefore, I now advise all Buddhist disciples to make life-prolonging banners, light forty-nine lamps, and release various living beings. Use the merit of these banners, lamps, and releasing of life to rescue their spirits, so that they can escape suffering and not encounter calamities in this life and the next.'
The Bodhisattva Deliverance from Calamities said to Ananda: 'The Sutra spoken by the Tathagata (another name for the Buddha), the World Honored One, has great power, merit, and benefits.' The various ghosts and spirits in the assembly, including the Twelve Yaksha Generals (twelve protective deities), rose from their seats, went to the Buddha, knelt on their right knees, and with palms together, reported to the Buddha: 'We twelve Yaksha Generals will provide protection everywhere. Whether in cities, villages, quiet forests, if there are Buddhist disciples who recite and uphold this Sutra, their vows will all be fulfilled.'
Ananda asked: 'What are their names? Please tell me.' The Bodhisattva Deliverance from Calamities said: 'The Dharani (mantra) chapter, their names are as follows:'
General Kumbhira (Golden Winged Bird), General Vajra (Diamond), General Mikhala, General Andira, General Manila, General Sandila, General Indra (Lord of the Gods), General Pajra, General Mahala, General Cindira
神名照頭羅 神名毗伽羅
救脫菩薩語阿難言。此諸鬼神別有七千以為眷屬。皆悉叉手低頭。聽佛世尊說是藥師琉璃光。如來本願功德。莫不一時舍鬼神形得受人身。長得度脫無眾惱患。若人疾急厄難之日。當以五色縷結其名字。得如願已然後解結令人得。福灌頂章句法應如是。即說咒曰。
南謨鼻殺(所界反下同)遮俱 嚧吠琉璃耶 缽波喝邏社耶 哆侄他 鼻殺遮鼻殺遮 娑婆揭帝 薩婆訶
佛說是經時。比丘僧八千人。諸菩薩三萬六千人。諸天龍鬼神八部大王無不歡喜。阿難從座而起前白佛言。演說此法當何名之。佛言此經凡有三名。一名藥師琉璃光佛本願功德。二名灌頂章句十二神王結愿神咒。三名拔除過罪生死得度。佛說經竟大眾人民作禮奉行。
灌頂經卷第十二
【現代漢語翻譯】 現代漢語譯本 神名照頭羅（Jyotira）：神名毗伽羅（Vigala）。
救脫菩薩對阿難說：『這些鬼神各有七千眷屬，都叉手低頭，聽佛世尊宣說藥師琉璃光如來本願功德，無不同時捨棄鬼神之身，得受人身，長久得到解脫，沒有各種惱人的病患。如果有人在危急厄難之時，應當用五色絲線結上他們的名字，願望實現后然後解開結，使人得到福報。灌頂章句法應如此。』即說咒語：
南謨鼻殺遮俱 嚧吠琉璃耶 缽波喝邏社耶 哆侄他 鼻殺遮鼻殺遮 娑婆揭帝 薩婆訶
佛陀宣說此經時，有比丘僧八千人，諸菩薩三萬六千人，諸天龍鬼神八部大王無不歡喜。阿難從座位上站起，向前對佛說：『演說此法應當叫什麼名字？』佛說：『此經共有三個名字：一名藥師琉璃光佛本願功德，二名灌頂章句十二神王結愿神咒，三名拔除過罪生死得度。』佛陀說完經后，大眾人民行禮奉行。
灌頂經卷第十二
【English Translation】 English version The divine name is Jyotira (照頭羅). The divine name is Vigala (毗伽羅).
Bodhisattva Curing All Ills (救脫菩薩) said to Ananda (阿難): 'These spirits each have seven thousand attendants. All of them, with hands clasped and heads bowed, listen to the World Honored One, the Buddha, expounding the Fundamental Vows and Meritorious Virtues of the Medicine Buddha of Lapis Lazuli Light (藥師琉璃光如來). Without exception, they all at once relinquish their spirit bodies and receive human bodies, attaining liberation for a long time, free from all vexing illnesses. If someone is in a time of urgent crisis or difficulty, they should use five-colored threads to tie knots with their names. After their wishes are fulfilled, then untie the knots, so that people may receive blessings. The method of the Abhisheka (灌頂) Dharani (章句) should be like this.' Then he spoke the mantra:
Namo baisajya guru vaidurya prabha rajaya, tadyatha, baisajye baisajye, svaha gate, sarva svaha.
When the Buddha spoke this sutra, eight thousand bhikshu monks, thirty-six thousand bodhisattvas, and the eight classes of gods, dragons, ghosts, and spirits, and great kings, were all delighted. Ananda rose from his seat and stepped forward to say to the Buddha: 'What should we call this Dharma that has been expounded?' The Buddha said: 'This sutra has three names: the first is The Fundamental Vows and Meritorious Virtues of the Medicine Buddha of Lapis Lazuli Light (藥師琉璃光佛本願功德); the second is The Abhisheka Dharani, the Vows and Divine Mantra of the Twelve Divine Kings (灌頂章句十二神王結愿神咒); the third is Deliverance from Past Transgressions and Liberation from Birth and Death (拔除過罪生死得度).' After the Buddha finished speaking the sutra, the great assembly of people made obeisance and practiced accordingly.
Abhisheka Sutra, Volume Twelve