T21n1339_大方等陀羅尼經

大正藏第 21 冊 No. 1339 大方等陀羅尼經

No. 1339

大方等陀羅尼經初分卷第一

北涼沙門法眾于高昌郡譯

如是我聞。一時佛在舍衛國祇陀林中。與五百大弟子俱。爾時文殊師利法王子。從王舍城與九十二億菩薩摩訶薩眾俱。其名曰文殊師利法王子。慈王法王子。大目法王子梵音法王子。妙色法王子栴檀林法王子。師子吼音法王子。妙聲法王子。妙色形貌法王子。種種莊嚴法王子。釋幢法王子頂生法王子。如是等九十二億。到祇陀林中見佛世尊。繞佛三匝頭面禮足卻住一面。勸請世尊轉於法輪。大王波斯匿將五百王子。其名曰干提羅王子長生王子。真如法王子法形王子。如是等五百王子。到祇陀林中繞佛三匝。頭面禮足卻住一面。勸請世尊轉於法輪。舍衛城中郁伽恒佉優婆塞。將六百優婆塞。其名曰郁伽帝優婆塞妙聲優婆塞。諸相莊嚴優婆塞好嚴心優婆塞。須達多優婆塞。如是等六百優婆塞。到祇陀林中繞佛三匝。頭面禮足卻住一面。勸請世尊轉於法輪。復有五百篤信優婆夷。其名曰毗舍佉優婆夷空妙相優婆夷。華異妓女優婆夷騫那羅優婆夷。禪提伽優婆夷摩訶男優婆夷。如是等五百優婆夷。到祇陀林中繞佛三匝。頭面禮足卻住一面。勸請世尊轉於法輪復

【現代漢語翻譯】現代漢語譯本如是我聞（Évarṃ mayā śrutam，我親自聽到佛陀這樣說）。一時，佛陀在舍衛國（Śrāvastī）的祇陀林（Jetavana）中，與五百位大弟子在一起。當時，文殊師利（Mañjuśrī）法王子，從王舍城（Rājagṛha）與九十二億菩薩摩訶薩眾在一起。他們的名字是文殊師利法王子、慈王法王子、大目法王子、梵音法王子、妙色法王子、栴檀林法王子、師子吼音法王子、妙聲法王子、妙色形貌法王子、種種莊嚴法王子、釋幢法王子、頂生法王子，像這樣九十二億菩薩。他們來到祇陀林中，見到佛世尊，繞佛三圈，頭面禮足，退到一旁站立，勸請世尊轉動法輪。大王波斯匿（Prasenajit）帶領五百位王子，他們的名字是干提羅王子、長生王子、真如法王子、法形王子，像這樣五百位王子。他們來到祇陀林中，繞佛三圈，頭面禮足，退到一旁站立，勸請世尊轉動法輪。舍衛城中的郁伽恒佉（Ugga Hanga）優婆塞（Upāsaka，在家男居士），帶領六百位優婆塞，他們的名字是郁伽帝優婆塞、妙聲優婆塞、諸相莊嚴優婆塞、好嚴心優婆塞、須達多（Sudatta）優婆塞，像這樣六百位優婆塞。他們來到祇陀林中，繞佛三圈，頭面禮足，退到一旁站立，勸請世尊轉動法輪。又有五百位篤信的優婆夷（Upāsikā，在家女居士），她們的名字是毗舍佉（Viśākhā）優婆夷、空妙相優婆夷、華異**優婆夷、騫那羅（Kṣemarā）優婆夷、禪提伽（Candikā）優婆夷、摩訶男（Mahānāma）優婆夷，像這樣五百位優婆夷。他們來到祇陀林中，繞佛三圈，頭面禮足，退到一旁站立，勸請世尊轉動法輪。

【English Translation】 English version Thus I have heard. At one time, the Buddha was in the Jeta Grove (Jetavana) in the country of Śrāvastī (Śrāvastī), together with five hundred great disciples. At that time, Mañjuśrī (Mañjuśrī), the Dharma Prince, came from Rājagṛha (Rājagṛha) with ninety-two billion Bodhisattva Mahāsattvas. Their names were Mañjuśrī Dharma Prince,慈王Dharma Prince, 大目Dharma Prince,梵音Dharma Prince, 妙色Dharma Prince, 栴檀林Dharma Prince, 師子吼音Dharma Prince, 妙聲Dharma Prince, 妙色形貌Dharma Prince, 種種莊嚴Dharma Prince, 釋幢Dharma Prince, 頂生Dharma Prince, and so on, ninety-two billion of them. They came to the Jeta Grove, saw the World Honored One, circumambulated the Buddha three times, prostrated themselves with their heads and faces at his feet, and stood to one side, urging the World Honored One to turn the Dharma wheel. King Prasenajit (Prasenajit) led five hundred princes, whose names were 干提羅Prince, 長生Prince, 真如法Prince, 法形Prince, and so on, five hundred princes. They came to the Jeta Grove, circumambulated the Buddha three times, prostrated themselves with their heads and faces at his feet, and stood to one side, urging the World Honored One to turn the Dharma wheel. Ugga Hanga (Ugga Hanga), an Upāsaka (Upāsaka, a male lay Buddhist) in the city of Śrāvastī, led six hundred Upāsakas, whose names were 郁伽帝Upāsaka, 妙聲Upāsaka, 諸相莊嚴Upāsaka, 好嚴心Upāsaka, Sudatta (Sudatta) Upāsaka, and so on, six hundred Upāsakas. They came to the Jeta Grove, circumambulated the Buddha three times, prostrated themselves with their heads and faces at his feet, and stood to one side, urging the World Honored One to turn the Dharma wheel. Furthermore, there were five hundred devout Upāsikās (Upāsikā, a female lay Buddhist), whose names were Viśākhā (Viśākhā) Upāsikā, 空妙相Upāsikā, 華異**Upāsikā, Kṣemarā (Kṣemarā) Upāsikā, Candikā (Candikā) Upāsikā, Mahānāma (Mahānāma) Upāsikā, and so on, five hundred Upāsikās. They came to the Jeta Grove, circumambulated the Buddha three times, prostrated themselves with their heads and faces at his feet, and stood to one side, urging the World Honored One to turn the Dharma wheel.

有郁伽長者子與五百長者子俱。其名曰須達多長者子臚如達多長者子。栴檀林長者子妙色形貌長者子。如是等五百長者子。到祇陀林中繞佛三匝。頭面禮足卻住一面。勸請世尊轉於法輪。爾時文殊師利。即從座起偏袒右肩。右膝著地合掌恭敬。目不暫舍而白佛言。世尊如來前後所說諸陀羅尼。門一切世間為最。又正法中為最。又諸天中為最。眾生於此以最勝法。入諸陀羅尼門觀佛境界。世尊以慈悲力為無量無邊眾生故。敷演解說陀羅尼名字。佛告文殊師利。善哉善哉善男子。汝為無量苦惱眾生故。請問陀羅尼門。善男子汝今諦聽。吾當為汝略說諸陀羅尼名字。善男子。有陀羅尼名摩訶袒持。有陀羅尼名摩訶離婆帝。有陀羅尼名寶幢。有陀羅尼名寶焰。有陀羅尼名寶蓋。有陀羅尼名金剛蓋。有陀羅尼名金剛曜。有陀羅尼名諸色莊嚴。有陀羅尼名金剛色身。有陀羅尼名重莊嚴。有陀羅尼名跋睺陀羅。有陀羅尼名毗伽陀羅。有陀羅尼名水光。有陀羅尼名三昧。有陀羅尼名華聚。有陀羅尼名決定。有陀羅尼名常住。有陀羅尼名眾華香。有陀羅尼名種種光明。善男子如是陀羅尼者。有九十二億恒河沙門。一一陀羅尼復有九十二億恒河沙門。如是次第智者應三品而說。說此諸陀羅尼名時。文殊師利所將九十二億菩薩住無生法忍。六

【現代漢語翻譯】現代漢語譯本郁伽（Ugra）長者子與五百位長者子在一起。他們的名字是：須達多（Sudatta）長者子、臚如達多（Lurudatta）長者子、栴檀林（Chandanalim）長者子、妙色形貌（Myosaekhyeongmo）長者子。像這樣等五百位長者子，來到祇陀林（Jetavana）中，繞佛三圈，頭面禮足，退到一旁站立，勸請世尊轉法輪。這時，文殊師利（Manjushri）菩薩即從座位上起身，偏袒右肩，右膝著地，合掌恭敬，眼睛不曾離開佛陀，對佛說：『世尊，如來您前後所說的各種陀羅尼（dharani，總持、真言）法門，在一切世間最為殊勝，在正法中最為殊勝，在諸天之中最為殊勝。眾生憑藉這最殊勝的法，進入各種陀羅尼門，觀佛的境界。世尊，請您以慈悲之力，爲了無量無邊的眾生，敷演解說陀羅尼的名字。』佛告訴文殊師利：『好啊！好啊！善男子，你爲了無量受苦惱的眾生，請問陀羅尼門。善男子，你現在仔細聽著，我將為你簡略地說說各種陀羅尼的名字。善男子，有陀羅尼名叫摩訶袒持（Mahatandhri），有陀羅尼名叫摩訶離婆帝（Mahalivati），有陀羅尼名叫寶幢（Ratnaketu），有陀羅尼名叫寶焰（Ratnajvala），有陀羅尼名叫寶蓋（Ratna-cchattra），有陀羅尼名叫金剛蓋（Vajra-cchattra），有陀羅尼名叫金剛曜（Vajra-prabha），有陀羅尼名叫諸色莊嚴（Sarva-varna-vyuha），有陀羅尼名叫金剛色身（Vajra-varna-kaya），有陀羅尼名叫重莊嚴（Punar-vyuha），有陀羅尼名叫跋睺陀羅（Bahudhara），有陀羅尼名叫毗伽陀羅（Vigatadhara），有陀羅尼名叫水光（Udaka-prabha），有陀羅尼名叫三昧（Samadhi），有陀羅尼名叫華聚（Pushpa-samucchaya），有陀羅尼名叫決定（Nirnaya），有陀羅尼名叫常住（Dhruva），有陀羅尼名叫眾華香（Nana-pushpa-gandha），有陀羅尼名叫種種光明（Nana-prabha）。善男子，像這些陀羅尼，有九十二億恒河沙數之多。每一個陀羅尼，又有九十二億恒河沙數之多。像這樣次第，智者應當分上、中、下三品來說。』當佛說這些陀羅尼名字時，文殊師利所帶領的九十二億菩薩，安住于無生法忍（anutpattika-dharma-kshanti）。

【English Translation】 English version Ugra, the son of a wealthy householder, was with five hundred other sons of wealthy householders. Their names were: Sudatta, the son of a wealthy householder; Lurudatta, the son of a wealthy householder; Chandanalim, the son of a wealthy householder; Myosaekhyeongmo, the son of a wealthy householder. These five hundred sons of wealthy householders went to Jetavana, circumambulated the Buddha three times, bowed their heads to his feet, and stood to one side. They requested the World-Honored One to turn the wheel of the Dharma. At that time, Manjushri arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and, without taking his eyes off the Buddha, said to him, 'World-Honored One, the various dharani (mantras, mnemonic devices) doors that the Tathagata has spoken of before and after are the most supreme in all the world, the most supreme in the true Dharma, and the most supreme among the devas. Sentient beings, by means of this most supreme Dharma, enter the various dharani doors and observe the Buddha's realm. World-Honored One, out of your power of compassion, for the sake of immeasurable and boundless sentient beings, please expound and explain the names of the dharanis.' The Buddha said to Manjushri, 'Excellent! Excellent! Good son, you have asked about the dharani doors for the sake of immeasurable suffering sentient beings. Good son, listen carefully now. I will briefly tell you the names of the various dharanis. Good son, there is a dharani called Mahatandhri, there is a dharani called Mahalivati, there is a dharani called Ratnaketu (Jewel Banner), there is a dharani called Ratnajvala (Jewel Flame), there is a dharani called Ratna-cchattra (Jewel Canopy), there is a dharani called Vajra-cchattra (Diamond Canopy), there is a dharani called Vajra-prabha (Diamond Light), there is a dharani called Sarva-varna-vyuha (Adornment of All Colors), there is a dharani called Vajra-varna-kaya (Diamond Colored Body), there is a dharani called Punar-vyuha (Repeated Adornment), there is a dharani called Bahudhara, there is a dharani called Vigatadhara, there is a dharani called Udaka-prabha (Water Light), there is a dharani called Samadhi, there is a dharani called Pushpa-samucchaya (Flower Cluster), there is a dharani called Nirnaya (Determination), there is a dharani called Dhruva (Constant), there is a dharani called Nana-pushpa-gandha (Fragrance of Various Flowers), there is a dharani called Nana-prabha (Various Lights).' 'Good son, there are ninety-two billion Ganges sands of such dharanis. Each dharani has ninety-two billion Ganges sands of dharanis. In this order, the wise should explain them in three categories: superior, middling, and inferior.' When the Buddha spoke these names of the dharanis, the ninety-two billion Bodhisattvas led by Manjushri abided in the Anutpattika-dharma-kshanti (patience with the non-arising of phenomena).

百優婆塞住辟支佛心。五百優婆夷遠塵離垢得法眼凈。五百長者子發三菩提心。波斯匿王所將諸王子等。于如來前求索出家。佛告諸王子善哉善哉。能於我法中求索出家今正是時。佛告諸王子善來比丘。時諸王子鬚髮自落法服著身。即成沙門戒行具足。爾時世尊為諸比丘說諸四諦法。時諸比丘具足三明及六神通。時諸比丘勸請世尊轉於法輪。爾時世尊默然印可。便入諸陀羅尼門放大光明。照于東方無量億千那由他三千大千世界由乾陀羅山後。放此光已有無量億千那由他夜叉。南西北方及以四維。下至迦陀難世界上至接識。十方世界亦復如是。各有無量億千那由他夜叉之眾。睹斯光已。即時尋光來詣娑婆世界。到祇陀林中。見釋迦牟尼如來入諸陀羅尼門。及見文殊師利法王子在佛左右。欲請世尊轉於法輪。爾時無量億千那由他夜叉之眾。及文殊師利諸菩薩摩訶薩。及五百大弟子優婆塞優婆夷居士居士子。各各從佛入諸陀羅尼門。爾時眾中有一比丘名曰雷音。即從座起往至林中入禪三昧。時虛空中有諸魔眾。爾時眾中有一魔王名曰袒荼羅。于虛空中作是思惟。曏者釋迦牟尼佛。與無量大眾前後圍繞。而為說法獲大善利。今此比丘復入禪定三昧。我若不壞此比丘善根因緣。此比丘必當于賢劫。成阿耨多羅三藐三菩提。成一切

【現代漢語翻譯】現代漢語譯本一百位優婆塞（Upasaka，男居士）安住于辟支佛（Pratyekabuddha，緣覺佛）的心境。五百位優婆夷（Upasika，女居士）遠離塵垢，獲得清凈的法眼。五百位長者（富人）之子發起了無上菩提心（Anuttara-samyak-sambodhi-citta，證悟之心）。波斯匿王（Prasenajit）所帶領的眾王子們，在如來（Tathagata，佛）面前請求出家。佛陀告訴眾王子：『善哉！善哉！你們能在我的佛法中尋求出家，現在正是時候。』佛陀告訴眾王子：『善來比丘（Bhikkhu，出家男子）。』當時，眾王子的鬚髮自然脫落，法服穿在身上，立即成為沙門（Sramana，出家修行者），戒行具足。當時，世尊（Bhagavan，佛）為眾比丘宣說諸四諦法（Four Noble Truths）。當時，眾比丘具足三明（Threefold Knowledge）及六神通（Six Supernormal Powers）。當時，眾比丘勸請世尊轉法輪（Dharmacakra，佛法之輪）。當時，世尊默然認可，便進入諸陀羅尼門（Dharani-mukha，總持之門），放出大光明，照耀于東方無量億千那由他（Nayuta，數量單位）三千大千世界（Three Thousand Great Thousand Worlds），從乾陀羅山（Gandhara）後方開始。放出此光之後，有無量億千那由他夜叉（Yaksa，一種鬼神）。南西北方以及四維方向，下至迦陀難世界（Kadambaka），上至接識世界，十方世界也是如此，各有無量億千那由他夜叉之眾。見到此光明后，立即循著光明來到娑婆世界（Saha World）。到達祇陀林（Jetavana）中，見到釋迦牟尼如來（Sakyamuni Tathagata）進入諸陀羅尼門，以及見到文殊師利法王子（Manjusri Bodhisattva）在佛陀左右，想要勸請世尊轉法輪。當時，無量億千那由他夜叉之眾，以及文殊師利諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以及五百大弟子、優婆塞、優婆夷、居士、居士子，各自跟隨佛陀進入諸陀羅尼門。當時，大眾中有一位比丘，名叫雷音，即從座位起身，前往林中進入禪定三昧（Samadhi，禪定）。當時，虛空中有諸魔眾。當時，眾中有一位魔王，名叫袒荼羅（Tundala），在虛空中這樣思惟：『先前釋迦牟尼佛，與無量大眾前後圍繞，而為說法，獲得大利益。現在這位比丘又進入禪定三昧。我若不破壞這位比丘的善根因緣，這位比丘必定於賢劫（Bhadrakalpa）成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就一切。』

【English Translation】 English version A hundred Upasakas (male lay devotees) dwelt in the mind of a Pratyekabuddha (Solitary Buddha). Five hundred Upasikas (female lay devotees) were far from defilement and attained the pure Dharma Eye. Five hundred sons of elders (wealthy men) generated the Bodhi-citta (mind of enlightenment). The princes led by King Prasenajit requested to renounce the household life before the Tathagata (Buddha). The Buddha told the princes: 'Excellent! Excellent! It is the right time now that you seek to renounce the household life in my Dharma.' The Buddha told the princes: 'Welcome, Bhikkhus (monks).' At that time, the princes' hair and beards fell off naturally, and they were clothed in Dharma robes, immediately becoming Sramanas (ascetics) with complete precepts and conduct. At that time, the Bhagavan (World-Honored One) expounded the Four Noble Truths to the Bhikkhus. At that time, the Bhikkhus were endowed with the Threefold Knowledge and the Six Supernormal Powers. At that time, the Bhikkhus urged the Bhagavan to turn the Dharma wheel (Dharmacakra). At that time, the Bhagavan silently approved and entered the Dharani-mukha (gate of dharanis), emitting great light, illuminating the immeasurable billions of Nayutas (a unit of measurement) of Three Thousand Great Thousand Worlds in the east, starting from behind Mount Gandhara. After this light was emitted, there were immeasurable billions of Nayutas of Yakshas (a type of spirit). In the south, north, west, and four intermediate directions, down to the Kadambaka world and up to the Jyestha world, the ten directions were also like this, each with immeasurable billions of Nayutas of Yaksha hosts. Having seen this light, they immediately followed the light to the Saha World. Arriving in Jetavana, they saw Sakyamuni Tathagata entering the Dharani-mukha, and Manjusri Bodhisattva on the Buddha's left and right, wanting to urge the Bhagavan to turn the Dharma wheel. At that time, the immeasurable billions of Nayutas of Yaksha hosts, as well as Manjusri and the Bodhisattva-Mahasattvas (great bodhisattvas), and the five hundred great disciples, Upasakas, Upasikas, laymen, and sons of laymen, each followed the Buddha into the Dharani-mukha. At that time, among the assembly, there was a Bhikkhu named Thunder Sound, who immediately rose from his seat and went to the forest to enter Samadhi (meditative absorption). At that time, there were hosts of Maras (demons) in the sky. At that time, among the assembly, there was a Mara king named Tundala, who thought in the sky: 'Previously, Sakyamuni Buddha was surrounded by immeasurable multitudes, expounding the Dharma for them, and they obtained great benefits. Now this Bhikkhu has again entered Samadhi. If I do not destroy this Bhikkhu's roots of goodness, this Bhikkhu will surely attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) in the Bhadrakalpa (fortunate eon), accomplishing everything.'

智獲大善利。我今將諸眷屬。壞彼比丘善根因緣。爾時魔王即將九十二億眷屬。往到祇陀林中。掩蔽此比丘善根因緣。爾時雷音比丘。甚大愁戚大聲叫言。南無十方三世無量諸佛。南無十方三世無量諸法。南無十方少分足人。如是唱已。爾時十方諸佛同聲唱言。當以何法救彼比丘。爾時寶王佛舉手而言。是菩薩眾中頗有菩薩。能救彼比丘苦不。爾時眾中有一菩薩名曰華聚。即從座起偏袒右肩。右膝著地合掌向佛。而白佛言當以何法敕彼袒荼羅。爾時佛告華聚菩薩摩訶薩。汝不知耶我以諸佛秘法敕彼袒荼羅。爾時佛告華聚菩薩摩訶薩。我當以摩訶袒持陀羅尼章句。伏此波旬增彼比丘善根。汝今諦聽當爲汝說諸佛秘法。華聚白佛言唯然世尊愿樂欲聞如是妙法。佛告華聚我今語汝。莫妄宣傳如是妙法。當以神明為證。何以故名為神明。善男子如是當有十二夢王。見此一王者乃可為說。爾時世尊即說陀羅尼章句。

南無啒啒绖寫(一)㗣提易勤(二)那伽耶彌(三)莎呵(四)多绖咃(一)蒲耆稟婆(二)郁波多毗耶(三)蒲耆稟婆(四)劣破羅(五)阿㝹那多绖咃(六)阿㝹那多绖咃(七)復得究追(八)蒲耆稟婆(九)莎訶(十)

說此法時。有八萬四千菩薩住少分足地。有二十六萬比丘住辟支佛地。復有三

【現代漢語翻譯】現代漢語譯本：智獲大善利（獲得了極大的利益）。我現在將帶領我的眷屬，去破壞那位比丘的善根因緣（阻礙他修行）。當時，魔王（Pāpīyas，佛教中破壞修行、障礙解脫的惡神）率領九十二億眷屬，前往祇陀林（Jetavana，又稱祇園精舍，是釋迦牟尼佛時期重要的佛教寺院），意圖掩蔽那位比丘的善根因緣。當時，雷音比丘（一個比丘的名字），非常憂愁，大聲呼喊：『南無（Namo，皈依）十方三世無量諸佛！南無十方三世無量諸法！南無十方少分足人（指已證得部分果位的聖者）！』這樣呼喊之後，十方諸佛（指所有方向、過去、現在、未來的佛）同時說道：『應當用什麼方法來救助那位比丘呢？』當時，寶王佛（Ratnarāja Buddha，佛的名字）舉手說道：『在這些菩薩眾中，有沒有菩薩能夠救助那位比丘的苦難呢？』當時，大眾中有一位菩薩，名叫華聚（Puṣpakūṭa，菩薩的名字），立即從座位上站起，袒露右肩，右膝著地，合掌向佛，稟告佛說：『應當用什麼方法來敕令那位袒荼羅（Taṇḍula，魔王的別稱）呢？』當時，佛告訴華聚菩薩摩訶薩（Puṣpakūṭa Bodhisattva-mahāsattva，大菩薩）：『你難道不知道嗎？我將用諸佛的秘密之法來敕令那位袒荼羅。』當時，佛告訴華聚菩薩摩訶薩：『我將用摩訶袒持陀羅尼（Mahātaṇḍila-dhāraṇī，一種強大的咒語）的章句，來降伏這個波旬（Pāpīyas，魔王的別稱），增長那位比丘的善根。你現在仔細聽，我將為你宣說諸佛的秘密之法。』華聚菩薩稟告佛說：『是的，世尊（Bhagavan，佛的尊稱），我非常樂意聽聞如此妙法。』佛告訴華聚菩薩：『我現在告訴你，不要隨意傳播如此妙法。應當以神明作為見證。』『為什麼稱作神明呢？善男子，應當有十二夢王（指十二種吉祥的夢境），見到其中一種夢境，才可以為他人宣說此法。』當時，世尊（Bhagavan，佛的尊稱）即說出陀羅尼章句：『南無啒啒绖寫（Namo gu-gu-tya，皈依），㗣提易勤（dhe ti i-kin），那伽耶彌（nāga-ya-mi），莎呵（Svāhā，咒語結尾的常用語，表示成就、圓滿）。多绖咃（Ta-tya-tha，咒語常用語，表示即說咒曰），蒲耆稟婆（pu-ji-bim-ba），郁波多毗耶（ut-pa-ta-bi-ya），蒲耆稟婆（pu-ji-bim-ba），劣破羅（le-po-lo），阿㝹那多绖咃（a-nu-na-ta-tya-tha），阿㝹那多绖咃（a-nu-na-ta-tya-tha），復得究追（bu-de-jiu-zhui），蒲耆稟婆（pu-ji-bim-ba），莎訶（Svāhā）。』宣說此法時，有八萬四千菩薩安住于少分足地（指證得部分果位的菩薩），有二十六萬比丘安住于辟支佛地（Pratyekabuddha-bhūmi，指證得辟支佛果位的修行者）。復有三（還有三）

【English Translation】 English version: Gained great benefits. Now I will lead my retinue to destroy the good roots and conditions of that Bhikshu (monk). At that time, Mara (Pāpīyas, the evil deity who obstructs practice and liberation in Buddhism) led ninety-two billion members of his retinue to Jetavana (also known as the Gion Shoja, an important Buddhist monastery during the time of Shakyamuni Buddha), intending to obscure the good roots and conditions of that Bhikshu. At that time, the Bhikshu named Thunder Sound (a Bhikshu's name) was very worried and cried out loudly: 'Namo (Homage to) the countless Buddhas of the ten directions and three times! Namo to the countless Dharmas of the ten directions and three times! Namo to the partially fulfilled ones (referring to saints who have attained partial realization) of the ten directions!' After crying out in this way, the Buddhas of the ten directions (referring to all directions, past, present, and future Buddhas) said in unison: 'What method should be used to save that Bhikshu?' At that time, Ratnarāja Buddha (the name of a Buddha) raised his hand and said: 'Among these Bodhisattvas, is there a Bodhisattva who can save that Bhikshu from suffering?' At that time, among the assembly, there was a Bodhisattva named Puṣpakūṭa (the name of a Bodhisattva), who immediately rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'What method should be used to command that Taṇḍula (another name for Mara)?' At that time, the Buddha told the Bodhisattva-mahāsattva Puṣpakūṭa: 'Do you not know? I will use the secret Dharma of all the Buddhas to command that Taṇḍula.' At that time, the Buddha told the Bodhisattva-mahāsattva Puṣpakūṭa: 'I will use the verses of the Mahātaṇḍila-dhāraṇī (a powerful mantra) to subdue this Pāpīyas and increase the good roots of that Bhikshu. Now listen carefully, and I will explain to you the secret Dharma of all the Buddhas.' Bodhisattva Puṣpakūṭa reported to the Buddha: 'Yes, Bhagavan (the Buddha's title), I am very willing to hear such wonderful Dharma.' The Buddha told Bodhisattva Puṣpakūṭa: 'Now I tell you, do not casually spread this wonderful Dharma. You should take the deities as witnesses.' 'Why is it called deities? Good man, there should be twelve dream kings (referring to twelve auspicious dreams). Only after seeing one of these dreams can you explain this Dharma to others.' At that time, the Bhagavan (the Buddha's title) then spoke the verses of the Dhāraṇī: 'Namo gu-gu-tya (Homage), dhe ti i-kin, nāga-ya-mi, Svāhā (a common ending in mantras, meaning accomplishment or fulfillment). Ta-tya-tha (a common phrase in mantras, meaning thus it is said), pu-ji-bim-ba, ut-pa-ta-bi-ya, pu-ji-bim-ba, le-po-lo, a-nu-na-ta-tya-tha, a-nu-na-ta-tya-tha, bu-de-jiu-zhui, pu-ji-bim-ba, Svāhā.' When this Dharma was spoken, eighty-four thousand Bodhisattvas dwelt in the partially fulfilled ground (referring to Bodhisattvas who have attained partial realization), and two hundred and sixty thousand Bhikshus dwelt in the Pratyekabuddha-bhūmi (referring to practitioners who have attained the Pratyekabuddha fruit). Furthermore, there are three (more).

萬四千比丘尼得阿羅漢果。有七萬優婆塞發阿耨多羅三藐三菩提心。有五百優婆夷遠塵離垢得法眼凈。爾時華聚菩薩即贊佛言。

世尊身色如金山　　猶如日光照世間　能拔一切諸苦惱　　我今稽首大法王　世尊身相如大山　　大慈無量護一切　我等受教成種智　　除去慳貪離諸著　世主法王甚希有　　如是妙法復過是　難見難聞亦難遇　　若有睹者成正覺　世尊法力力中力　　過於三界睹眾生　若有眾生至心聽　　無有一人不得道　既謂明者成正覺　　度諸眾生無邊際　獨至道場為天師　　然後說法究竟樂

是時華聚菩薩。既贊佛已忽然不現。即往西方娑婆世界到祇陀林中。見雷音比丘為九十二億天魔波旬所蔽。爾時華聚菩薩語袒荼羅言。汝今云何欲壞此比丘善根因緣耶。

世尊威力甚無量　　能壞一切諸外道　能破一切諸惡賊　　能立一切諸善法

爾時魔王聞此語已。甚大恐怖心驚毛豎。即時報言。

吾為世王　於世自在　能壞一切　諸善智慧

爾時華聚菩薩報魔王言。

世尊智慧如虛空　　能蓋一切諸惡法　我當伏汝如頻婆　　汝若不信今當知

爾時華聚菩薩語雷音言。汝今善聽當爲汝說伏諸惡趣。我當伏此波旬。汝今因此當得證知諸佛方

【現代漢語翻譯】現代漢語譯本：一萬四千名比丘尼證得了阿羅漢果（A luo han guo，斷盡煩惱，證入涅槃的果位）。有七萬名優婆塞（You po sai，在家男居士）發起了阿耨多羅三藐三菩提心（A nou duo luo san miao san pu ti xin，無上正等正覺之心）。有五百名優婆夷（You po yi，在家女居士）遠離塵垢，獲得了清凈的法眼。當時，華聚菩薩（Hua ju pu sa）讚歎佛說：『世尊的身色如同金山一般，猶如日光照耀世間，能夠拔除一切眾生的苦惱，我今天稽首頂禮大法王。世尊的身相如同大山一般，以無量的慈悲護佑一切眾生，我們接受您的教誨，成就一切種智（zhong zhi，佛陀所具有的，能夠了解一切事物和現象的智慧），除去慳吝貪婪，遠離各種執著。世間的君主，佛法的法王，您是多麼的稀有難得，如此微妙的佛法更是超越一切，難以見到，難以聽聞，也難以遇到，如果有人能夠見到，就能成就正覺。世尊的法力是力量中的力量，超越三界，洞察眾生。如果有眾生至誠地聽聞佛法，沒有一個人不能得道的。已經被稱為覺悟者，成就正覺，度化無邊無際的眾生。獨自來到菩提道場，成為天人的導師，然後宣說佛法，達到究竟的安樂。』當時，華聚菩薩讚歎佛之後，忽然消失不見，前往西方娑婆世界（Suo po shi jie），到達祇陀林（Qi tuo lin）中，看見雷音比丘（Lei yin bi qiu）被九十二億天魔波旬（Tian mo bo xun）所遮蔽。當時，華聚菩薩對袒荼羅（Tan tu luo）說：『你現在為什麼要破壞這位比丘的善根因緣呢？』『世尊的威力是無量的，能夠摧毀一切外道，能夠摧破一切惡賊，能夠建立一切善法。』當時，魔王聽到這些話后，非常恐懼，心驚膽戰，立刻回答說：『我是世間的君王，在世間自在，能夠破壞一切善法和智慧。』當時，華聚菩薩對魔王說：『世尊的智慧如同虛空一般，能夠覆蓋一切惡法，我應當像制伏頻婆果（Pin po guo）一樣制伏你，如果你不相信，現在就讓你知道。』當時，華聚菩薩對雷音說：『你現在好好聽著，我將為你宣說降伏一切惡趣的方法，我將降伏這個波旬，你現在因此應當能夠證知諸佛的境界。』

【English Translation】 English version: Fourteen thousand Bhikshunis (Bi qiu ni, fully ordained female monks) attained the Arhat fruit (A luo han guo, the state of liberation from all defilements and attainment of Nirvana). Seventy thousand Upasakas (You po sai, lay male devotees) generated the mind of Anuttara-samyak-sambodhi (A nou duo luo san miao san pu ti xin, the unsurpassed, right and perfect enlightenment). Five hundred Upasikas (You po yi, lay female devotees) were purified from dust and defilements and obtained the pure Dharma eye. At that time, Bodhisattva Huaju (Hua ju pu sa) praised the Buddha, saying: 『World Honored One, your body's color is like a golden mountain, like the sunlight illuminating the world, able to remove all suffering and afflictions. I now bow my head in reverence to the great Dharma King. World Honored One, your form is like a great mountain, with immeasurable compassion protecting all beings. We receive your teachings and attain all-knowing wisdom (zhong zhi, the wisdom of the Buddha that understands all things and phenomena), removing stinginess and greed, and abandoning all attachments. World Lord, Dharma King, you are so rare and precious. Such wonderful Dharma is even beyond that, difficult to see, difficult to hear, and difficult to encounter. If someone can see it, they will attain perfect enlightenment. World Honored One's Dharma power is the power of all powers, surpassing the three realms, observing all beings. If there are beings who listen with utmost sincerity, there is not one who will not attain the Path. Having been called the enlightened one, attaining perfect enlightenment, delivering boundless beings. Alone arriving at the Bodhi field, becoming the teacher of gods and humans, and then expounding the Dharma, reaching ultimate bliss.』 At that time, Bodhisattva Huaju, after praising the Buddha, suddenly disappeared and went to the Western Saha World (Suo po shi jie), arriving at the Jeta Grove (Qi tuo lin), and saw Bhikshu Leiyin (Lei yin bi qiu) obscured by ninety-two billion Mara Papiyas (Tian mo bo xun). At that time, Bodhisattva Huaju said to Tandaluo (Tan tu luo): 『Why do you now want to destroy this Bhikshu's roots of goodness and causes and conditions?』『The World Honored One's power is immeasurable, able to destroy all heretics, able to break all evil thieves, able to establish all good Dharmas.』 At that time, the Mara King, hearing these words, was greatly terrified, his heart trembling and his hair standing on end. He immediately replied: 『I am the king of the world, free in the world, able to destroy all good Dharmas and wisdom.』 At that time, Bodhisattva Huaju said to the Mara King: 『The World Honored One's wisdom is like the void, able to cover all evil Dharmas. I shall subdue you like the Pinpo fruit (Pin po guo), if you do not believe, you shall know now.』 At that time, Bodhisattva Huaju said to Leiyin: 『You should listen carefully now, I will explain to you the method of subduing all evil destinies. I will subdue this Papiyas, and you should now be able to realize the realms of all Buddhas because of this.』

便。爾時華聚菩薩即說陀羅尼章句。

南無啒啒绖寫(一)㗣提易勤(二)那伽耶彌(三)莎呵(四)

說此法時有六百魔王。禮菩薩足恭敬合掌。白菩薩言有陀羅尼名曰自誓。我等欲立如是陀羅尼唯愿聽許。華聚言小住袒荼羅說時未至。爾時華聚復說陀羅尼言。

哆侄咃(一)蒱耆稟婆(二)郁波多毗耶(三)蒲耆稟婆(四)劣破羅(五)阿㝹那多侄咃(六)阿㝹那多侄咃(七)復得究追(八)蒲耆稟婆(九)莎呵(十)

說是法時有六百萬魔王波旬。同㘁而叫此何苦哉。受苦如是當云何離如是等苦。爾時華聚即告魔王言。汝若欲離如是苦者。可發阿耨多羅三藐三菩提心。唯然大士我等發三菩提心。華聚言善哉善哉時諸魔王即說陀羅尼言。

南無摩訶浮陀卑(一)南無摩訶離婆浮陀卑(二)南無華聚陀羅尼(三)毗舍阇室牧(四)郁伽林(五)檀吒林(六)窮伽林(七)恒伽噤(八)阿隸(九)那隸(十)那羅隸(十一)莎呵(十二)

爾時華聚贊魔王言。善哉善哉佛子。乃能受持摩訶袒持陀。羅尼章句。當大利益無量魔眾。爾時魔王歡喜踴躍。即脫身上劫波育衣以用供養。爾時諸衣積如須彌。以用供養華聚菩薩摩訶薩。既供養已復白華聚。我等十二大王。當受持是摩訶袒持

【現代漢語翻譯】現代漢語譯本：於是，華聚菩薩便說了如下的陀羅尼章句：

南無啒啒绖寫（皈依于啒啒绖寫）(一) 㗣提易勤(二) 那伽耶彌（給予那伽）(三) 莎呵（成就）(四)

在宣說此法時，有六百魔王，禮拜菩薩的腳，恭敬合掌，對菩薩說：『有一種陀羅尼名叫自誓，我們想要建立這樣的陀羅尼，希望您能允許。』華聚菩薩說：『請稍等，袒荼羅（意義不明）宣說的時機尚未到來。』當時，華聚菩薩又說了如下的陀羅尼：

哆侄咃(一) 蒱耆稟婆(二) 郁波多毗耶(三) 蒲耆稟婆(四) 劣破羅(五) 阿㝹那多侄咃(六) 阿㝹那多侄咃(七) 復得究追(八) 蒲耆稟婆(九) 莎呵（成就）(十)

在宣說此法時，有六百萬魔王波旬（欲界第六天之主），一同發出悲鳴，叫喊道：『這是何等的痛苦啊！承受如此的痛苦，應當如何脫離這樣的痛苦呢？』當時，華聚菩薩就告訴魔王們說：『你們如果想要脫離這樣的痛苦，可以發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』魔王們回答說：『是的，大士，我們願意發起三菩提心。』華聚菩薩說：『很好，很好！』當時，各位魔王便說了如下的陀羅尼：

南無摩訶浮陀卑（皈依偉大的存在）(一) 南無摩訶離婆浮陀卑（皈依偉大的離婆存在）(二) 南無華聚陀羅尼（皈依華聚陀羅尼）(三) 毗舍阇室牧(四) 郁伽林(五) 檀吒林(六) 窮伽林(七) 恒伽噤(八) 阿隸(九) 那隸(十) 那羅隸(十一) 莎呵（成就）(十二)

當時，華聚菩薩讚歎魔王們說：『很好，很好！佛子們，竟然能夠受持摩訶袒持（偉大的護持）陀羅尼章句，必將大大地利益無量的魔眾。』當時，魔王們歡喜踴躍，便脫下身上的劫波育衣（一種貴重的衣服）來供養。當時，這些衣服堆積如須彌山（佛教中的聖山），用來供養華聚菩薩摩訶薩（偉大的菩薩）。供養完畢后，又對華聚菩薩說：『我們十二大王，應當受持這摩訶袒持（偉大的護持）。』

【English Translation】 English version: Then, the Bodhisattva Huaju immediately recited the following Dharani verses:

Namo Guguxiexie (Homage to Guguxiexie) (1) Diyi Qin (2) Nagayemi (Giving to Naga) (3) Svaha (Accomplishment) (4)

When this Dharma was being spoken, there were six hundred Mara kings who bowed at the feet of the Bodhisattva, respectfully joining their palms, and said to the Bodhisattva: 'There is a Dharani called Self-Vow. We wish to establish such a Dharani. We hope you will permit it.' Huaju Bodhisattva said: 'Please wait a moment, the time for Tantula (meaning unclear) to speak has not yet arrived.' At that time, Huaju Bodhisattva again spoke the following Dharani:

Duozhituo (1) Puqijinpo (2) Yupoduopiye (3) Puqijinpo (4) Liepoluo (5) Anuotuo Duozhituo (6) Anuotuo Duozhituo (7) Fudejiuzhui (8) Puqijinpo (9) Svaha (Accomplishment) (10)

When this Dharma was being spoken, there were six million Mara kings, Papiyas (Lord of the Sixth Heaven of the Desire Realm), who cried out in unison, exclaiming: 'What suffering this is! Enduring such suffering, how should we escape from such suffering?' At that time, Bodhisattva Huaju then told the Mara kings: 'If you wish to escape from such suffering, you can generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment).' The Mara kings replied: 'Yes, Great Being, we are willing to generate the Bodhi-citta.' Huaju Bodhisattva said: 'Excellent, excellent!' At that time, the Mara kings then spoke the following Dharani:

Namo Mahafutuo Bei (Homage to the Great Existence) (1) Namo Mahalipofutuo Bei (Homage to the Great Liva Existence) (2) Namo Huaju Tuoluoni (Homage to Huaju Dharani) (3) Pishe Sheshimou (4) Yujialin (5) Danzhaling (6) Qiongjialin (7) Hengjiajin (8) Ali (9) Nali (10) Nalalu (11) Svaha (Accomplishment) (12)

At that time, Bodhisattva Huaju praised the Mara kings, saying: 'Excellent, excellent! Sons of the Buddha, you are actually able to uphold the Maha Tantula (Great Sustaining) Dharani verses, which will greatly benefit countless Mara beings.' At that time, the Mara kings rejoiced and leaped for joy, and then took off the Kappa Yu clothing (a kind of precious clothing) from their bodies to offer as a gift. At that time, these clothes piled up like Mount Sumeru (the sacred mountain in Buddhism), which was used to make offerings to Bodhisattva Mahasattva Huaju (the great Bodhisattva). After the offering was completed, they said to Huaju Bodhisattva: 'We twelve great kings should uphold this Maha Tantula (Great Sustaining).'

陀羅尼章句。復富供養受持經者。如是人等若遭苦厄。應當稱我十二神王。爾時華聚告魔王言。其名云何。魔王言王名袒荼羅王名斤持羅。王名茂持羅王名乾基羅。王名多林羅王名波林羅。王名檀林羅王名禪多林羅。王名窮伽林羅王名迦林羅。王名窮伽林羅王名波林羅。如是等王各各唱言。我等當受持讀誦陀羅尼經攝救行者。令其堅固三菩提心令獲善利。爾時華聚贊魔王言。善哉善哉汝等今日發大勇猛。汝能受持擁護陀羅尼典及以行者。不久當得成等正覺。時諸魔王歡喜踴躍得未曾有。即從座起禮菩薩足。前後圍繞歡喜奉行陀羅尼典。爾時雷音即從座起。合掌恭敬白華聚言。善哉眾法聚士。持此大方等陀羅尼來以救我。令我增壽法中生心。譬如死者死已還生。我今亦復如是。汝今即是法中雄猛是諸法母。令我堅固法心生身。華聚言我非是諸法母。如是陀羅尼。乃可為母亦可為父。汝當受持此陀羅尼。爾時雷音白華聚言。我向來時世尊。與無量大眾前後圍繞而為說法。爾時華聚問雷音言其名云何。答曰名釋迦牟尼。慈悲普覆無量眾生如汝無異也。大慈無量亦逾于汝。救攝一切地獄之厄與無量樂。我等二人可共至彼。供養世尊當獲善利。作是語時。時虛空中有八十二億忉利諸天作天妓樂燒香散華供養華聚。爾時虛空眾中。

【現代漢語翻譯】陀羅尼章句。又富於供養受持此經的人，這樣的人如果遭遇苦難，應當稱念我的十二神王的名號。當時，華聚菩薩問魔王說：『他們的名號是什麼？』魔王說：『王名叫袒荼羅（Tandaluo），王名叫斤持羅（Jinzhiluo），王名叫茂持羅（Maozhiluo），王名叫乾基羅（Qianjiluo），王名叫多林羅（Duolinluo），王名叫波林羅（Bolinluo），王名叫檀林羅（Tanlinluo），王名叫禪多林羅（Chanduolinluo），王名叫窮伽林羅（Qiongjialinluo），王名叫迦林羅（Jialinluo），王名叫窮伽林羅（Qiongjialinluo），王名叫波林羅（Bolinluo）。』這些神王各自宣稱：『我們應當受持讀誦陀羅尼經，救護修行者，使他們堅定菩提心，獲得善利。』當時，華聚菩薩讚歎魔王說：『好啊！好啊！你們今天發大勇猛心，你們能夠受持擁護陀羅尼經典以及修行者，不久將會成就正等正覺。』當時，眾魔王歡喜踴躍，感到前所未有，立即從座位上站起，禮拜菩薩的腳，前後圍繞，歡喜地奉行陀羅尼經典。當時，雷音菩薩立即從座位上站起，合掌恭敬地對華聚菩薩說：『太好了，眾法聚集之士！您持此大方等陀羅尼來救我，使我增長壽命，在佛法中生起信心，譬如死人死後又復活。我現在也是這樣。您現在就是佛法中的雄猛之人，是諸法的母親，使我堅定法心，獲得新生。』華聚菩薩說：『我不是諸法的母親，這樣的陀羅尼，才可以作為母親，也可以作為父親。你應該受持此陀羅尼。』當時，雷音菩薩對華聚菩薩說：『我來的時候，世尊釋迦牟尼（Shijiamouni）與無量大眾前後圍繞，正在為他們說法。』當時，華聚菩薩問雷音菩薩說：『他的名號是什麼？』回答說：『名叫釋迦牟尼（Shijiamouni），慈悲普遍覆蓋無量眾生，與您沒有什麼不同。』大慈悲心無量，也超過您，救護一切地獄的苦難，給予無量快樂。我們二人可以一起到他那裡，供養世尊，應當獲得善利。』說這些話的時候，當時虛空中有八十二億忉利天（Daolititian）的諸天，演奏天上的音樂，焚燒香，散花，供養華聚菩薩。當時虛空中的大眾。

【English Translation】 Dharani verses. Moreover, those who are rich in offerings and uphold this sutra, if they encounter suffering, should invoke the names of my twelve divine kings. At that time, Huaju (Garland Assembly) Bodhisattva said to the demon king: 'What are their names?' The demon king said: 'The king is named Tandaluo, the king is named Jinzhiluo, the king is named Maozhiluo, the king is named Qianjiluo, the king is named Duolinluo, the king is named Bolinluo, the king is named Tanlinluo, the king is named Chanduolinluo, the king is named Qiongjialinluo, the king is named Jialinluo, the king is named Qiongjialinluo, the king is named Bolinluo.' These kings each proclaimed: 'We shall uphold and recite the Dharani Sutra, protect the practitioners, strengthen their Bodhi mind, and enable them to obtain good benefits.' At that time, Huaju (Garland Assembly) Bodhisattva praised the demon king, saying: 'Excellent! Excellent! Today you have generated great courage. You are able to uphold and protect the Dharani scriptures and the practitioners, and soon you will attain perfect enlightenment.' At that time, the demon kings rejoiced and leaped for joy, feeling unprecedented joy. They immediately rose from their seats, prostrated at the feet of the Bodhisattva, and surrounded him, joyfully practicing the Dharani scriptures. At that time, Lei Yin (Thunder Sound) Bodhisattva immediately rose from his seat, folded his palms respectfully, and said to Huaju (Garland Assembly) Bodhisattva: 'Excellent, assembly of the Dharma! You bring this Great Vaipulya Dharani to save me, to increase my lifespan, and to generate faith in the Dharma, just like a dead person who is reborn. I am now the same. You are now the heroic one in the Dharma, the mother of all Dharmas, strengthening my Dharma mind and giving me new life.' Huaju (Garland Assembly) Bodhisattva said: 'I am not the mother of all Dharmas. This Dharani can be considered as a mother and also as a father. You should uphold this Dharani.' At that time, Lei Yin (Thunder Sound) Bodhisattva said to Huaju (Garland Assembly) Bodhisattva: 'When I came, the World Honored One, Shakyamuni (Shijiamouni), was surrounded by a countless assembly, preaching the Dharma to them.' At that time, Huaju (Garland Assembly) Bodhisattva asked Lei Yin (Thunder Sound) Bodhisattva: 'What is his name?' He replied: 'His name is Shakyamuni (Shijiamouni), his compassion universally covers countless beings, and he is no different from you.' His great compassion is immeasurable and surpasses you, saving all from the suffering of hell and giving immeasurable joy. The two of us can go together to him, make offerings to the World Honored One, and we shall obtain good benefits.' As he spoke these words, at that time, in the sky, eighty-two billion Trayastrimsa (Daolititian) gods played heavenly music, burned incense, and scattered flowers as offerings to Huaju (Garland Assembly) Bodhisattva. At that time, the assembly in the sky.

有一天王名摩訶伽賴奢。告諸天眾此二大士欲興大法。我等往彼可得正聞諸佛甘露。時二大士即從座起整衣服已與諸魔眾及諸天人涉路而去。爾時諸天即從二人往詣祇桓。爾時世尊遙聞天樂。從禪定起告阿難言。往至外聽此為何聲。爾時阿難奉世尊教即往外聽。見有二人與無量大眾前後圍繞。猶如金山來詣祇桓。爾時阿難還祇桓中。長跪合掌而白佛言。外有二人身如金山。微妙無比喻如日光。能照一切內外明徹。爾時阿難所言未訖。華聚菩薩放大光明。普照十方無量世界靡不周遍。睹斯光者無不解脫。爾時華聚默自思惟以何為證。作是念已。爾時婆萸從地獄出。將九十二億諸罪人輩尋光來詣娑婆世界。十方世界各將九十二億諸罪人輩亦復如是。尋光來至娑婆世界。爾時無量無邊大眾。前後圍繞到祇桓中。見釋迦牟尼佛。及以見此二大賢士在佛左右。爾時舍利弗。見是大眾心中有疑五百大弟子及諸大眾心各有疑。爾時舍利弗知眾心疑自亦未了。即從座起偏袒右肩。右膝著地而白佛言。世尊如是大眾從何方來。忽然到此祇桓林中。世尊如是菩薩昔所未見而今見之。如是天人昔所未見而今見之。如是魔王昔所未見而今見之。如是罪人昔所未見而今見之。如是菩薩天人魔王地獄之人。今從何方忽來到此。爾時世尊默然不答。爾

【現代漢語翻譯】現代漢語譯本有一天，國王名為摩訶伽賴奢（Mahā-kālaśa，偉大的黑色），告訴諸天眾說：『這兩位大士將要弘揚大法，我們前往那裡可以正確聽聞諸佛的甘露法音。』當時，兩位大士即從座位起身，整理好衣服后，與諸魔眾及諸天人一同啟程前往。當時，諸天便跟隨這二人前往祇桓（Jetavana，祇樹給孤獨園）。那時，世尊（佛陀）遠遠地聽到天樂之聲，從禪定中起身，告訴阿難（Ānanda，佛陀的侍者）說：『到外面去聽聽，這聲音是什麼？』當時，阿難奉世尊的教導，便到外面去聽，看見有二人與無量的大眾前後圍繞，猶如金山一般來到祇桓。當時，阿難回到祇桓中，長跪合掌，稟告佛說：『外面有二人，身如金山，微妙無比，譬如日光，能夠照耀一切，內外明徹。』當時，阿難的話音未落，華聚菩薩（Huaju Bodhisattva）放出大光明，普照十方無量世界，沒有哪個地方不遍及。見到這光明的人，沒有不得到解脫的。當時，華聚菩薩默默地思惟，以什麼作為證明呢？這樣想著。當時，婆萸（Poyu）從地獄出來，帶領九十二億諸罪人，追尋光明來到娑婆世界（Sahā world，我們所居住的世界）。十方世界各自帶領九十二億諸罪人，也同樣如此，追尋光明來到娑婆世界。當時，無量無邊的大眾，前後圍繞，到達祇桓中，見到釋迦牟尼佛（Śākyamuni Buddha），以及見到這兩位大賢士在佛的左右。當時，舍利弗（Śāriputra，佛陀的十大弟子之一）見到這些大眾，心中有所疑惑，五百大弟子及諸大眾心中也各自有疑惑。當時，舍利弗知道大眾心中有疑惑，自己也未明白，即從座位起身，袒露右肩，右膝著地，稟告佛說：『世尊，這些大眾從何方而來，忽然來到這祇桓林中？世尊，這樣的菩薩，過去從未見過而今見到了。這樣的天人，過去從未見過而今見到了。這樣的魔王，過去從未見過而今見到了。這樣的罪人，過去從未見過而今見到了。這樣的菩薩、天人、魔王、地獄之人，現在從何方忽然來到這裡？』當時，世尊默然不答。

【English Translation】 English version One day, a king named Mahā-kālaśa (Great Black) told the assembly of gods: 'These two great beings are about to promote the Great Dharma. If we go there, we can correctly hear the nectar of the Buddhas.' At that time, the two great beings immediately rose from their seats, adjusted their robes, and set off with the assembly of demons and gods. At that time, the gods followed the two to Jetavana (Jeta's Grove). Then, the World-Honored One (the Buddha), hearing the music of the gods from afar, arose from meditation and said to Ānanda (the Buddha's attendant): 'Go outside and listen to what that sound is.' Then, Ānanda, following the Buddha's instructions, went outside to listen and saw two beings surrounded by a countless multitude, coming to Jetavana like golden mountains. Then, Ānanda returned to Jetavana, knelt with palms together, and reported to the Buddha: 'Outside are two beings, their bodies like golden mountains, wonderfully incomparable, like the sunlight, able to illuminate everything, clear inside and out.' Then, before Ānanda finished speaking, Huaju Bodhisattva (Flower Gathering Bodhisattva) emitted great light, illuminating countless worlds in all ten directions, without any place not reached. Those who saw this light were all liberated. Then, Huaju Bodhisattva silently pondered, 'What can be taken as proof?' Having thought this, Poyu (Name) emerged from hell, leading ninety-two billion sinners, following the light to the Sahā world (the world we live in). The worlds in the ten directions each led ninety-two billion sinners, also following the light to the Sahā world. Then, the immeasurable and boundless multitude, surrounded front and back, arrived at Jetavana, seeing Śākyamuni Buddha (the historical Buddha), and seeing these two great virtuous beings on the Buddha's left and right. Then, Śāriputra (one of the Buddha's ten great disciples), seeing this multitude, had doubts in his heart, and the five hundred great disciples and the multitude each had doubts in their hearts. Then, Śāriputra, knowing that the multitude had doubts in their hearts and not understanding himself, rose from his seat, bared his right shoulder, knelt on his right knee, and reported to the Buddha: 'World-Honored One, from where have these multitudes come, suddenly arriving in this Jetavana Grove? World-Honored One, such Bodhisattvas have never been seen before, but now they are seen. Such gods have never been seen before, but now they are seen. Such demon kings have never been seen before, but now they are seen. Such sinners have never been seen before, but now they are seen. Such Bodhisattvas, gods, demon kings, and beings from hell, from where have they suddenly come here?' Then, the World-Honored One remained silent and did not answer.

時文殊師利語舍利弗言。善男子如是大眾。我今當說汝今諦聽。是菩薩者名曰華聚了達方便。從東方來來詣佛所。是諸天等即是此界忉利諸天來到佛所。是諸魔眾即是此界諸魔眾也。是諸罪人第一首者名曰婆萸。汝今當知世尊未出世時。此人造不善行入于地獄經歷受苦。汝不見耶此華聚菩薩摩訶薩放大悲光。因此光明得從阿鼻大地獄出而來至此。舍利弗言此婆萸仙人。久聞佛說作不善行入于地獄。云何今說婆萸仙人。出於地獄得值如來至真等正覺。及與他方諸罪眾生來詣此間。況婆萸耶。佛說一人作不善行。令眾多人出於地獄。此事難信是義云何。文殊師利唯愿少說。可得令我離諸疑惑。佛告舍利弗。善哉善哉善問是事。諦聽諦聽當爲汝說。舍利弗言唯然世尊愿樂欲聞。佛告舍利弗。善男子莫作是說。如是大眾皆有因緣。來詣我所略有三事。第一眾者。非思議菩薩眾。欲令我說大方等陀羅尼故。欲令我顯未曾有方便故。故來蔽此雷音比丘。雷音比丘善根因緣。我今當說汝等諦聽。舍利弗言唯然世尊愿樂欲聞。善男子第二眾者。華聚菩薩及忉利天。所以來詣我所。欲顯此陀羅尼威神力故又欲顯揚十方諸佛神通力故。以是因緣來詣我所。善男子第三眾者。為欲破一切眾生定受果報故。如是諸眾以是因緣來詣我所。善男子莫

【現代漢語翻譯】現代漢語譯本這時，文殊師利菩薩對舍利弗說：『善男子，對於這些大眾，我現在將要解說，你現在仔細聽好。』這位菩薩名叫華聚了達方便（Huaju Liaoda Fangbian，以智慧聚集並通達各種善巧方便），從東方而來，來到佛陀這裡。這些天人等，就是此娑婆世界忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）的諸天，來到佛陀這裡。這些魔眾，就是此娑婆世界的諸魔眾。這些罪人中為首的，名叫婆萸（Poyu）。『你現在應當知道，世尊未出世時，此人造作不善之行，墮入地獄，經歷種種苦難。你沒看見嗎？這位華聚菩薩摩訶薩（Huaju Pusa Mohesa，偉大的菩薩）放出大悲光明，因此光明，婆萸得以從阿鼻大地獄（Avici，八大地獄中最苦之處）出來，來到這裡。』舍利弗說：『這位婆萸仙人（Poyu Xianren），長久以來聽聞佛說，作不善之行會墮入地獄，為何現在說婆萸仙人，能從地獄出來，得遇如來至真等正覺（Tathagata，Arhat，Samyaksambuddha，如來、應供、正遍知）？以及其他方世界的諸罪眾生，來到這裡，更何況婆萸呢？佛說一人作不善行，卻令眾多人出於地獄，此事難以置信，這是什麼道理呢？文殊師利菩薩，希望您能稍微解說，使我能夠遠離各種疑惑。』佛告訴舍利弗：『很好，很好，你問得很好。仔細聽，仔細聽，我將為你解說。』舍利弗說：『是的，世尊，我非常樂意聽聞。』佛告訴舍利弗：『善男子，不要這樣說。這些大眾都有各自的因緣，來到我這裡，大致有三件事。第一類大眾，是非思議菩薩眾（Fei Si Yi Pusa Zhong，不可思議的菩薩），想要我說大方等陀羅尼（Dafangdeng Tuoluoni，廣大的、平等的總持法門）的緣故，想要我顯現未曾有過的方便的緣故，所以來遮蔽這位雷音比丘（Leiyin Biqiu）。雷音比丘的善根因緣，我現在將要解說，你們仔細聽好。』舍利弗說：『是的，世尊，我非常樂意聽聞。』『善男子，第二類大眾，是華聚菩薩和忉利天，他們來到我這裡，想要顯示此陀羅尼的威神力，又想要宣揚十方諸佛的神通力，因為這個因緣來到我這裡。』『善男子，第三類大眾，是爲了破除一切眾生註定要承受的果報。』『這些大眾，因為這些因緣來到我這裡。善男子，不要…

【English Translation】 English version At that time, Manjushri (Wenshushili) spoke to Shariputra (Shelifu), saying: 'Good man, regarding this assembly, I am now going to explain, you should listen carefully.' This Bodhisattva is named Huaju Liaoda Fangbian (Huaju Liaoda Fangbian, meaning 'Flower Gathering, Understanding Expedient Means'), coming from the East to the Buddha's place. These Devas (Tian, gods) and others are the Trayastrimsa (Daolitian, one of the six heavens of desire realm, located on the summit of Mount Sumeru) Devas of this world, coming to the Buddha's place. These Mara (Mo, demons) hosts are the Mara hosts of this world. The leader of these sinners is named Poyu (Poyu).' 'You should know that before the World Honored One (Shizun) appeared in the world, this person committed unwholesome deeds and fell into hell, experiencing various sufferings. Have you not seen that this Huaju Bodhisattva Mahasattva (Huaju Pusa Mohesa, great Bodhisattva) emitted great compassionate light, and because of this light, Poyu was able to emerge from the Avici (Abi) Great Hell (Avici, the most painful of the eight great hells) and come here?' Shariputra said: 'This Poyu Immortal (Poyu Xianren) has long heard the Buddha say that performing unwholesome deeds leads to hell. Why is it now said that Poyu Immortal can emerge from hell and encounter the Tathagata (Rulai), Arhat (Arhat), Samyaksambuddha (Zhengbianshi) (Thus Come One, Worthy of Offerings, Perfectly Enlightened One)? And what about the other sinful beings from other worlds who come here, let alone Poyu? The Buddha said that one person's unwholesome deeds cause many people to emerge from hell. This is hard to believe. What is the reason for this? Manjushri Bodhisattva, I hope you can explain a little so that I can be free from all doubts.' The Buddha told Shariputra: 'Good, good, you have asked well. Listen carefully, listen carefully, I will explain it to you.' Shariputra said: 'Yes, World Honored One, I am very willing to listen.' The Buddha told Shariputra: 'Good man, do not say that. These assemblies all have their own causes and conditions for coming to me, roughly three things. The first assembly is the Inconceivable Bodhisattva Assembly (Fei Si Yi Pusa Zhong, Inconceivable Bodhisattvas), wanting me to speak the Great Vaipulya Dharani (Dafangdeng Tuoluoni, vast and equal Dharani) for the sake of it, wanting me to reveal unprecedented expedient means for the sake of it, so they come to obscure this Thunder Sound Bhikshu (Leiyin Biqiu). The good roots and causes of the Thunder Sound Bhikshu, I am now going to explain, you should listen carefully.' Shariputra said: 'Yes, World Honored One, I am very willing to listen.' 'Good man, the second assembly is Huaju Bodhisattva and the Trayastrimsa Heaven, they come to me wanting to show the majestic spiritual power of this Dharani, and also wanting to proclaim the supernatural powers of the Buddhas of the ten directions, because of this cause and condition they come to me.' 'Good man, the third assembly is for the purpose of breaking the fixed retribution that all sentient beings are destined to receive.' 'These assemblies come to me because of these causes and conditions. Good man, do not...'

作是說。婆萸仙人是地獄人也。何以故汝今諦聽而以當知善男子婆者言天。萸者言慧。故言婆萸。如是天慧之人云何究竟受地獄苦終無是事。複次善男子婆者言廣萸者言通。廣通一切法者云何究竟入于地獄終無是事。複次善男子婆者言高萸者言妙。於一切方便中此人高妙。高妙之人云何究竟受地獄苦終無是事。複次善男子婆者言離萸者言斷。離斷一切諸苦惱者。云何當受地獄苦也終無是事。複次善男子婆者言善萸者言知。如是善知一切法者。云何當受地獄苦耶終無是事。複次善男子婆者言剛萸者言柔。剛柔之人云何究竟受地獄苦終無是事。複次善男子婆者言慈萸者言悲。如是慈悲者云何究竟受地獄苦終無是事。複次善男子婆者言力萸者言善。力善之人云何究竟受地獄苦終無是事。複次善男子婆者言神萸者言通。神通之人云何究竟入于地獄經歷受苦終無是事。複次善男子婆者言相萸者言好。有相好者云何究竟入于地獄終無是事。複次善男子婆者言總萸者言便。總持方便者云何入于地獄究竟受苦。舍利弗此事眾多吾今略說。說有十事婆萸因緣。若當廣說二字名號。此義眾多窮劫不盡。善男子莫作是說。婆萸仙人而在地獄究竟受苦。善男子作是說者。則為謗此上陀羅尼。及謗金剛色身。乃至謗彼寶王如來。及謗此華聚菩薩摩

【現代漢語翻譯】現代漢語譯本：這樣說是不對的。婆萸（Bā yú）仙人是地獄裡的人。為什麼呢？你現在仔細聽著，我來告訴你。善男子，『婆』字的意思是『天』，『萸』字的意思是『慧』，所以叫做『婆萸』。像這樣具有天慧的人，怎麼會最終遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『廣』，『萸』字的意思是『通』。能夠廣通一切法的人，怎麼會最終墮入地獄呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『高』，『萸』字的意思是『妙』。在一切方便法門中，這個人是最高妙的。這樣高妙的人，怎麼會最終遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『離』，『萸』字的意思是『斷』。能夠遠離斷除一切諸苦惱的人，怎麼會遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『善』，『萸』字的意思是『知』。像這樣善於知曉一切法的人，怎麼會遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『剛』，『萸』字的意思是『柔』。具有剛柔並濟品質的人，怎麼會最終遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『慈』，『萸』字的意思是『悲』。像這樣具有慈悲心的人，怎麼會最終遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『力』，『萸』字的意思是『善』。具有力量和善良的人，怎麼會最終遭受地獄的痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『神』，『萸』字的意思是『通』。具有神通的人，怎麼會最終墮入地獄經歷痛苦呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『相』，『萸』字的意思是『好』。具有美好相貌的人，怎麼會最終墮入地獄呢？絕對沒有這樣的事。

再者，善男子，『婆』字的意思是『總』，『萸』字的意思是『便』。能夠總持一切方便法門的人，怎麼會墮入地獄最終遭受痛苦呢？舍利弗（Śāriputra），這件事有很多，我現在只是簡略地說說。僅僅是『婆萸』這兩個字的名號，如果詳細解說，其中的含義非常多，即使窮盡時間也說不完。善男子，不要這樣說，婆萸仙人正在地獄中遭受痛苦。善男子，如果這樣說，那就是誹謗這個無上的陀羅尼（dhāraṇī），以及誹謗金剛色身，乃至誹謗寶王如來（Ratnarāja Tathāgata），以及誹謗這位華聚菩薩摩訶薩（Puṣpakūṭa Bodhisattva-mahāsattva）。

【English Translation】 English version: It is incorrect to say that. The Bhayu (Bā yú) Hermit is a person in hell. Why? Listen carefully now, and I will tell you. Good man, 'Bha' means 'heaven,' and 'yu' means 'wisdom,' hence the name 'Bhayu.' How could someone with such heavenly wisdom ultimately suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'vast,' and 'yu' means 'thorough.' How could someone who thoroughly understands all dharmas ultimately fall into hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'high,' and 'yu' means 'subtle.' Among all expedient means, this person is the highest and most subtle. How could such a high and subtle person ultimately suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'separation,' and 'yu' means 'severance.' How could someone who separates from and severs all suffering and afflictions suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'good,' and 'yu' means 'knowledge.' How could someone who is so good at knowing all dharmas suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'firm,' and 'yu' means 'gentle.' How could someone with both firmness and gentleness ultimately suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'compassion,' and 'yu' means 'pity.' How could someone with such compassion and pity ultimately suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'strength,' and 'yu' means 'goodness.' How could someone with both strength and goodness ultimately suffer the torments of hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'spiritual power,' and 'yu' means 'thorough.' How could someone with spiritual powers ultimately fall into hell and experience suffering? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'appearance,' and 'yu' means 'good.' How could someone with a beautiful appearance ultimately fall into hell? There is absolutely no such thing.

Furthermore, good man, 'Bha' means 'totality,' and 'yu' means 'expedient.' How could someone who can uphold all expedient means ultimately fall into hell and suffer? Shariputra (Śāriputra), there are many aspects to this matter, and I am only speaking briefly now. If we were to explain the meaning of just the two syllables 'Bhayu' in detail, the meaning would be so vast that it could not be exhausted even in endless time. Good man, do not say that the Bhayu Hermit is suffering in hell. Good man, to say such a thing is to slander this supreme dharani (dhāraṇī), and to slander the Vajra body, and even to slander the Ratnaraja Tathagata (Ratnarāja Tathāgata), and to slander this Pushpakuta Bodhisattva-Mahasattva (Puṣpakūṭa Bodhisattva-mahāsattva).

訶薩。及謗十方三世諸佛。是人必入地獄無疑。何以故謗上陀羅尼故。謗一切諸佛故。必入地獄而無疑也。善男子莫作是說。婆萸仙人而在地獄。爾時舍利弗白佛言。世尊曾聞佛說婆萸仙人。入于地獄終無出期。所以敢發如斯問耳。世尊婆萸仙人。何時入于地獄愿佛解說。善男子我昔在於兜率天上。此婆萸仙人在閻浮提。與六百二十萬估客為作商主。將諸人等入海采寶。往到海所乘彼海舶。漸漸深入而取珍寶。得諸寶已載以海舶欲還本國。于其中路值摩竭魚難。水波之難大風之難。又值夜叉之難。如是六百二十萬人。即時各許摩醯首啰天人各一生。爾時諸人便離四難還到本國。到本國已即各牽一羊欲往天祠。爾時婆萸默作是念。我今云何作眾商主。教諸商人作不善事。我今當設方便濟是羊命。即化作二人。一者古出家沙門二者在家婆羅門。時婆羅門于眾人中作是唱言。天主與六百二十萬人慾往天祠。爾時沙門于其中路。遙見此婆羅門。沙門問言汝與是大眾欲往何方。在家人言我欲往天祠而求大利。沙門言吾觀汝等。欲得大衰云何大利。如是次第諍訟不止。爾時眾人問婆羅門言。此是何人形貌如是。婆羅門言。此名古時沙門。諸人問言沙門何言。婆羅門言彼作是說。殺生祀天當得大罪。眾人語婆羅門言。此癡沙門何用是

【現代漢語翻譯】現代漢語譯本：訶薩（Khasa，人名）。以及誹謗十方三世一切諸佛。這種人必定會毫無疑問地墮入地獄。為什麼呢？因為他誹謗了至上的陀羅尼，誹謗了一切諸佛，所以必定會毫無疑問地墮入地獄。善男子，不要這樣說，婆萸仙人（Bahu，人名）現在就在地獄中。這時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊，我曾經聽佛說過婆萸仙人墮入地獄，永遠沒有出來的期限。所以我才敢提出這樣的問題。世尊，婆萸仙人是什麼時候墮入地獄的呢？希望佛能為我們解說。』善男子，我過去在兜率天（Tusita Heaven，彌勒菩薩居住的凈土）上的時候，這位婆萸仙人在閻浮提（Jambudvipa，我們所居住的這個世界）與六百二十萬個商人一起做商隊首領，帶領這些人入海采寶。他們到達海邊，乘坐海船，漸漸深入海洋去獲取珍寶。得到各種寶物后，裝載在海船上準備返回本國。在返回的途中，遇到了摩竭魚（Makara，海中一種巨大的魚類）的災難，海浪的災難，大風的災難，又遇到了夜叉（Yaksa，一種鬼神）的災難。這樣，六百二十萬人立刻各自許願，要用一條生命獻給摩醯首啰天（Mahesvara，濕婆神）。當時，這些人便脫離了四種災難，返回到本國。到達本國后，他們各自牽著一隻羊，準備前往天祠祭祀。這時，婆萸默默地想：『我如今怎麼能作為商隊首領，教唆商人做不善的事情呢？我如今應當設法救這些羊的性命。』於是他化作兩個人，一個是古代的出家沙門（Sramana，佛教出家人），一個是在家的婆羅門（Brahmana，印度教祭司）。當時，婆羅門在眾人中這樣唱道：『天主要與六百二十萬人一起前往天祠。』當時，沙門在路途中遙遙看見了這個婆羅門。沙門問道：『你與這些大眾想要去哪裡？』在家人說：『我們想要前往天祠，祈求大利。』沙門說：『我看你們，想要得到大衰敗，哪裡來的大利？』就這樣，他們爭論不休。當時，眾人問婆羅門說：『這個人是什麼人，長得這個樣子？』婆羅門說：『這個人名叫古代的沙門。』眾人問道：『沙門說了什麼？』婆羅門說：『他說殺生祭祀天神，會得到大罪。』眾人對婆羅門說：『這個愚癡的沙門有什麼用？』

【English Translation】 English version: Khasa (name of a person). And slanders all Buddhas of the ten directions and three times. Such a person will undoubtedly enter hell. Why? Because he slanders the supreme Dharani, and slanders all Buddhas, he will certainly enter hell without doubt. Good man, do not say such things, Bahu (name of a person) is now in hell. At that time, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 'World Honored One, I once heard the Buddha say that Bahu entered hell and there is no time limit for his release. That's why I dare to ask such a question. World Honored One, when did Bahu enter hell? I hope the Buddha can explain it to us.' 'Good man, in the past when I was in the Tusita Heaven (the pure land where Maitreya Bodhisattva resides), this Bahu was in Jambudvipa (the world we live in) and worked with six million two hundred thousand merchants as the leader of the caravan, leading these people into the sea to collect treasures. They arrived at the sea, boarded the sea ship, and gradually went deep into the ocean to obtain treasures. After obtaining various treasures, they loaded them on the sea ship and prepared to return to their country. On the way back, they encountered the disaster of Makara (a huge fish in the sea), the disaster of waves, the disaster of strong winds, and the disaster of Yaksa (a kind of ghost). In this way, six million two hundred thousand people immediately made a vow to offer a life to Mahesvara (Shiva). At that time, these people escaped the four disasters and returned to their country. After arriving in their country, they each led a sheep, preparing to go to the temple to worship the god.' 'At this time, Bahu silently thought: 'How can I, as the leader of the caravan, instigate merchants to do evil things? I should now find a way to save the lives of these sheep.' So he transformed into two people, one was an ancient Sramana (Buddhist monk), and the other was a householder Brahmana (Hindu priest). At that time, the Brahmana chanted among the crowd: 'The god wants to go to the temple with six million two hundred thousand people.' At that time, the Sramana saw the Brahmana from afar on the road. The Sramana asked: 'Where do you and these people want to go?' The householder said: 'We want to go to the temple to pray for great benefits.' The Sramana said: 'I see you, wanting to get great decline, where does the great benefit come from?' In this way, they argued endlessly. At that time, the crowd asked the Brahmana: 'Who is this person, looking like this?' The Brahmana said: 'This person is called the ancient Sramana.' The crowd asked: 'What did the Sramana say?' The Brahmana said: 'He said that killing living beings to worship the gods will bring great sin.' The crowd said to the Brahmana: 'What is the use of this foolish Sramana?'

言。速往天祠當得大利。爾時婆羅門言。我等大師今在天祠。無事不達可共請問。

爾時諸人可言善哉。沙門與婆羅門及諸人等。前後圍繞到大仙所。爾時沙門問大仙言。殺生祀天當得生天入地獄乎。大仙答言何癡沙門。殺生祀天而墮地獄。沙門答言不墮耶。婆萸言不也。沙門言若不墮者汝當證知。爾時婆萸即時陷身入阿鼻地獄。爾時諸人見是事已。嗚呼禍哉有如是事。大仙聰智今已磨滅入于地獄。況復我等而得不入于地獄耶。爾時眾人各放諸羊退走四方。到諸山中推覓諸仙。既得仙已而受仙法。二十一年各各命終生閻浮提。我于爾時從兜率天。下生閻浮提白凈王家。爾時六百二十萬人。生舍衛國得受人身。汝不知耶。我于昔時始到舍衛國。所降伏六百二十萬人。令其出家發三菩提心。豈異人乎。即往昔估客是也善男子婆萸仙人有如是威神之力。化如是諸人來至我所。云何言是地獄人耶。複次善男子婆萸仙人入地獄已。至於十方大地獄中。化諸極苦眾生等令發善心。發善心已求出地獄。華聚菩薩從東方來。至此娑婆世界放大光明。是諸罪人尋光來至娑婆世界得值於我。因本善心故來至我所。爾時文殊師利。贊婆萸仙人言。善哉善哉大士有大方便。能化如是受苦眾生來至我所。不久當離一切諸患。爾時五百大弟子

【現代漢語翻譯】現代漢語譯本說：『趕快去天祠祭祀，可以獲得巨大的利益。』當時，婆羅門說：『我們的導師現在就在天祠，沒有解決不了的事情，我們可以一起去請教他。』當時，眾人都說：『好啊！』沙門與婆羅門以及眾人等，前後簇擁著來到大仙那裡。當時，沙門問大仙說：『殺生祭祀天神，會升天還是下地獄呢？』大仙回答說：『你這愚癡的沙門！殺生祭祀天神怎麼會墮入地獄呢？』沙門反問道：『不會墮入地獄嗎？』婆萸說：『不會的。』沙門說：『如果不會墮入地獄，你應當可以證明。』當時，婆萸立刻陷身墮入阿鼻地獄。當時，眾人看到這件事後，驚呼：『哎呀，災禍啊！』『如此聰慧的大仙，如今已經喪失智慧墮入地獄。更何況我們，又怎麼能不墮入地獄呢？』當時，眾人各自放走那些羊，向四面八方逃散，到各座山中尋找仙人。找到仙人後，就接受仙法。二十一年後，各自命終，轉生到閻浮提（Jambudvipa，我們所居住的這個世界）。我當時從兜率天（Tushita Heaven，佛教欲界六天之一，彌勒菩薩所在之處）降生到閻浮提，在白凈王家出生。當時有六百二十萬人，出生在舍衛國（Shravasti，古印度城市），獲得了人身。你們不知道嗎？我過去第一次到達舍衛國時，所降伏的六百二十萬人，讓他們出家，發起三菩提心（Anuttara-Samyak-Sambodhi-citta，無上正等正覺之心）。難道是其他人嗎？就是過去的估客啊！善男子，婆萸仙人有如此威神之力，化度如此多的人來到我這裡。怎麼能說是地獄之人呢？再次，善男子，婆萸仙人進入地獄后，到達十方大地獄中，教化那些受極大痛苦的眾生等，讓他們發起善心。發起善心后，就求出地獄。華聚菩薩從東方來，到這個娑婆世界（Saha World，我們所居住的這個世界）放出大光明。這些罪人循著光明來到娑婆世界，得以遇到我。因為他們原本的善心，所以來到我這裡。當時，文殊師利（Manjushri，象徵智慧的菩薩）讚歎婆萸仙人說：『好啊！好啊！大士有大方便，能化度如此受苦的眾生來到我這裡。不久將脫離一切諸患。』當時，五百大弟子

【English Translation】 English version said: 'Quickly go to the heavenly shrine to make offerings, and you will gain great benefits.' At that time, the Brahmins said: 'Our master is now at the heavenly shrine, and there is nothing he cannot resolve. We can all go and ask him together.' At that time, everyone said: 'Excellent!' The Shramana (ascetic) and the Brahmins, along with the others, surrounded and followed him to the great sage. At that time, the Shramana asked the great sage: 'Will killing living beings to sacrifice to the heavens lead to rebirth in heaven or descent into hell?' The great sage replied: 'What a foolish Shramana! Killing living beings to sacrifice to the heavens will not lead to falling into hell.' The Shramana asked in return: 'Will it not lead to falling?' Bahu replied: 'No, it will not.' The Shramana said: 'If it will not lead to falling, you should be able to prove it.' At that time, Bahu immediately fell into the Avici Hell (the lowest level of hell). When the people saw this, they cried out: 'Alas, a disaster! Such a wise great sage has now lost his wisdom and fallen into hell. How much more so will we fall into hell?' At that time, everyone released the sheep and fled in all directions, searching for immortals in the mountains. After finding immortals, they received the immortal's teachings. After twenty-one years, they each died and were reborn in Jambudvipa (the world we live in). At that time, I descended from Tushita Heaven (one of the six heavens of the desire realm in Buddhism, where Maitreya Bodhisattva resides) and was born into the family of King Suddhodana in Jambudvipa. At that time, six hundred and twenty thousand people were born in Shravasti (an ancient Indian city) and obtained human bodies. Do you not know? When I first arrived in Shravasti in the past, I subdued six hundred and twenty thousand people, causing them to renounce their homes and generate the Bodhi mind (Anuttara-Samyak-Sambodhi-citta, the mind of unsurpassed complete enlightenment). Could it be someone else? It was the merchant from the past! Good man, the immortal Bahu has such majestic and spiritual power that he transformed so many people to come to me. How can you say they are people of hell? Furthermore, good man, after the immortal Bahu entered hell, he went to the great hells of the ten directions, transforming the extremely suffering beings and causing them to generate good thoughts. After generating good thoughts, they sought to escape from hell. Bodhisattva Huaju came from the east, and released great light in this Saha World (the world we live in). These sinners followed the light to the Saha World and were able to meet me. Because of their original good intentions, they came to me. At that time, Manjushri (Bodhisattva symbolizing wisdom) praised the immortal Bahu, saying: 'Excellent! Excellent! Great being, you have great skillful means, able to transform such suffering beings to come to me. Soon they will be free from all suffering.' At that time, five hundred great disciples

遠離疑惑歡喜奉行。

爾時雷音即從座起。偏袒右肩右膝著地。叉手合掌而白佛言。世尊我向往至林中每自思惟。世尊往昔難行苦行。入諸禪定修大悲心。得悲心已救諸眾生。令出三有而得涅槃。我今亦應入諸禪定。應修慈悲四無量心。亦應遠離諸煩惱賊。亦應遠離一切世間諸難。作是念已欲入陀羅尼門。此眾魔王來覆蔽我。如是思惟令我不得正念。嗥吼而叫叫已未久。時華聚菩薩忽來我所。我亦不覺如是菩薩。來到我所降魔怨已。我即忽然顧視四方。見華聚菩薩在我前立。復見十方諸佛。各乘七寶蓮華在虛空中。見諸魔王叉手合掌。恭敬圍繞華聚菩薩。我于爾時謂是魔王。聞空中聲而謂我言。汝今云何不知恭敬如是大士。雷音言我聞此語已。即從座起頂禮足下。欲視其目見虛空中有諸天王。以種種名華而以供養。爾時諸天即以種種名華持以與我。我得華已即以供養華聚菩薩摩訶薩。我即白言祇桓有佛名釋迦牟尼。我等二人可共供養而得大利。聞此語已答言善哉善哉。即從座起與此二眾來至佛所。世尊此事眾多我今略說世尊證知。唯愿世尊數演解說。此菩薩所來方土。有何因緣來已救我。爾時佛告雷音。善男子如是菩薩者。汝往昔善知識也。供養十方恒沙諸佛。于諸佛所了達方便。深入諸陀羅尼門。能深觀察諸

【現代漢語翻譯】現代漢語譯本：遠離疑惑，歡喜地奉行佛法。

當時，雷音菩薩即從座位上起身，袒露右肩，右膝跪地，雙手合十向佛稟告說：『世尊，我過去常常到林中，獨自思惟。世尊往昔難行能行，修持苦行，進入各種禪定，修習大悲心。得到大悲心后，救度一切眾生，使他們脫離三有（欲有、色有、無色有）而證得涅槃。我現在也應當進入各種禪定，應當修習慈悲喜捨四無量心，也應當遠離各種煩惱賊，也應當遠離一切世間的苦難。』

這樣思惟之後，我想要進入陀羅尼門（Dharani-gate，總持法門的入口）。這時，眾多的魔王前來覆蓋遮蔽我，這樣的思惟使我不能保持正念。他們嗥叫怒吼，吼叫后沒多久，華聚菩薩（Huaju Bodhisattva）忽然來到我這裡，我也沒有察覺這位菩薩的到來。菩薩來到我這裡降伏了魔怨之後，我才忽然環顧四周，看見華聚菩薩站在我的面前。又看見十方諸佛，各自乘坐七寶蓮花在虛空中。看見眾多的魔王叉手合掌，恭敬地圍繞著華聚菩薩。

當時，我以為他們是魔王，聽到空中有聲音對我說：『你現在為什麼不知道恭敬這樣的大士？』雷音菩薩說，我聽到這些話后，立即從座位上起身，頂禮華聚菩薩的足下，想要看他的面容，看見虛空中有很多天王，用各種各樣的名貴花朵來供養。當時，諸天就把各種各樣的名貴花朵拿來給我。我得到花后，就用來供養華聚菩薩摩訶薩（Huaju Bodhisattva-Mahasattva）。

我於是稟告華聚菩薩說：『祇桓（Jeta-vana，祇樹給孤獨園）有佛，名為釋迦牟尼（Sakyamuni），我們二人可以一起去供養他，從而獲得巨大的利益。』聽到這些話后，華聚菩薩回答說：『好啊，好啊。』隨即從座位上起身，帶著這些大眾來到佛陀的住所。世尊，這件事非常多，我現在只是簡略地說說，世尊您是知道的。只希望世尊您詳細地演說解釋，這位菩薩所來的方土，有什麼因緣而來救我。當時，佛陀告訴雷音菩薩說：『善男子，這位菩薩，是你往昔的善知識啊。他供養十方恒河沙數般的諸佛，在諸佛那裡通達了各種方便法門，深入各種陀羅尼門，能夠深入觀察各種...

【English Translation】 English version: Abandoning doubt and joyfully practicing.

At that time, Leiyin Bodhisattva immediately arose from his seat, bared his right shoulder, knelt on his right knee, and, with his hands crossed and palms together, said to the Buddha: 'World Honored One, I used to go to the forest and contemplate alone. The World Honored One in the past performed difficult practices, entered various samadhis, and cultivated great compassion. Having attained great compassion, he saved all sentient beings, enabling them to escape the Three Realms (Desire Realm, Form Realm, Formless Realm) and attain Nirvana. Now I should also enter various samadhis, cultivate the Four Immeasurable Minds of loving-kindness, compassion, joy, and equanimity, and also stay away from all the thieves of afflictions, and also stay away from all the difficulties of the world.'

After thinking in this way, I wanted to enter the Dharani-gate (Dharani-gate, the entrance to the gate of total retention). At this time, many Mara kings came to cover and obscure me, and such thinking prevented me from maintaining right mindfulness. They howled and roared, and not long after they roared, Huaju Bodhisattva (Huaju Bodhisattva) suddenly came to me, and I did not even notice the arrival of this Bodhisattva. After the Bodhisattva came to me and subdued the Mara's grievances, I suddenly looked around and saw Huaju Bodhisattva standing in front of me. I also saw the Buddhas of the ten directions, each riding a seven-jeweled lotus flower in the empty space. I saw many Mara kings with their hands crossed and palms together, respectfully surrounding Huaju Bodhisattva.

At that time, I thought they were Mara kings, and I heard a voice in the air saying to me: 'Why do you not know how to respect such a great being?' Leiyin Bodhisattva said that after hearing these words, I immediately got up from my seat, prostrated at the feet of Huaju Bodhisattva, and wanted to look at his face. I saw many heavenly kings in the empty space, offering various kinds of precious flowers. At that time, the devas brought various kinds of precious flowers and gave them to me. After I got the flowers, I used them to make offerings to Huaju Bodhisattva-Mahasattva (Huaju Bodhisattva-Mahasattva).

I then reported to Huaju Bodhisattva: 'There is a Buddha in Jeta-vana (Jeta-vana, Jeta Grove Anathapindika's Monastery), named Sakyamuni (Sakyamuni). The two of us can go together to make offerings to him, thereby obtaining great benefits.' After hearing these words, Huaju Bodhisattva replied: 'Good, good.' Then he got up from his seat and came to the Buddha's residence with these people. World Honored One, there are many things about this matter, and I am just briefly saying it now. The World Honored One knows. I only hope that the World Honored One will explain in detail the land from which this Bodhisattva came, and what causes him to come and save me. At that time, the Buddha told Leiyin Bodhisattva: 'Good man, this Bodhisattva is your good friend from the past. He has made offerings to Buddhas as numerous as the sands of the Ganges in the ten directions, and he has understood various expedient methods in the Buddhas' places, deeply entered various Dharani-gates, and is able to deeply observe various...'

佛境界。知眾生性根之利鈍。善男子東方有佛名曰寶王。世界名眾香。離此世界二十萬億佛土。此菩薩而從彼方來至此間。欲令我顯往昔大方便故。汝今諦聽當爲汝說。善男子過去有佛。名栴檀華如來無所著至真等正覺。彼佛去世甚大久遠不可思議。我于彼時如汝無異。複次善男子。時有一菩薩名曰上首。作一乞士入城乞食。時有一比丘名曰恒伽。謂乞士言汝從何來。答言吾從真實中來。恒伽問言何謂為實。曰寂滅相故名為真實。曰寂滅相中有所求耶。上首答言無有所求。曰無所求者當何用求。上首答言無所求中吾故求之。曰無所求中何用求為。答言有所求者一切皆空。得者亦空著者亦空。實者亦空來者亦空。語者亦空問者亦空。寂滅涅槃亦復皆空。一切虛空分界亦復皆空。吾為如是次第空法而求真實。恒伽曰實何用求汝言一切萬法亦復皆空何用求為。答曰以空空故為實。問曰菩薩今當於何而求實法。答言當於六波羅蜜中求。問曰何謂為六。所謂檀波羅蜜尸波羅蜜。羼提波羅蜜毗梨耶波羅蜜。禪波羅蜜般若波羅蜜。上首說已。爾時恒伽歡喜踴躍。即時頭面敬禮上首足下而便問言。當以何食供養此人。上首答言當以須陀味供養此人。爾時恒伽即詣都市而自唱言。吾欲賣身誰欲須者。爾時眾中有一居士名毗奴律。即來問言

【現代漢語翻譯】現代漢語譯本佛的境界在於瞭解眾生根性的銳利與遲鈍。善男子，東方有一尊佛，名為寶王（Precious King），他的世界名為眾香（Multitude of Fragrances），距離我們這個世界有二十萬億佛土之遙。這位菩薩從那個方向來到這裡，是爲了讓我彰顯往昔的大方便法門。你現在仔細聽著，我將為你講述。善男子，過去有一尊佛，名為栴檀華如來（Sandalwood Flower Tathagata），是無所執著、達到真諦的等正覺者。那尊佛涅槃已經非常久遠，不可思議。我在那時，和你現在一樣。再者，善男子，當時有一位菩薩，名為上首（Foremost），他作為一名乞士進入城市乞討食物。當時有一位比丘，名為恒伽（Ganga），對比丘說道：『你從哪裡來？』上首回答說：『我從真實中來。』恒伽問道：『什麼叫做真實？』上首說：『因為寂滅之相，所以叫做真實。』恒伽說：『在寂滅之相中有所求嗎？』上首回答說：『沒有什麼可求的。』恒伽說：『沒有什麼可求的，那為什麼要尋求？』上首回答說：『在沒有什麼可求之中，我才尋求它。』恒伽說：『在沒有什麼可求之中，用什麼來尋求？』上首回答說：『有所求的一切都是空，得到是空，執著是空，真實是空，來是空，說的是空，問的是空，寂滅涅槃也都是空，一切虛空分界也都是空。我爲了這樣次第的空法而尋求真實。』恒伽說：『真實用什麼來尋求？你說一切萬法也都是空，用什麼來尋求？』上首回答說：『用空來空，所以為實。』恒伽問道：『菩薩現在應當在哪裡尋求實法？』上首回答說：『應當在六波羅蜜（Six Paramitas）中尋求。』恒伽問道：『什麼叫做六？』上首回答說：『就是檀波羅蜜（Dana Paramita 佈施），尸波羅蜜（Sila Paramita 持戒），羼提波羅蜜（Ksanti Paramita 忍辱），毗梨耶波羅蜜（Virya Paramita 精進），禪波羅蜜（Dhyana Paramita 禪定），般若波羅蜜（Prajna Paramita 智慧）。』上首說完之後，當時恒伽歡喜踴躍，立刻以頭面敬禮上首的腳下，然後問道：『應當用什麼食物來供養這個人？』上首回答說：『應當用須陀味（Suddha Rasa 純凈之味）來供養這個人。』當時恒伽立刻前往都市，並且自己唱言：『我想要賣身，誰需要？』當時人群中有一位居士，名為毗奴律（Vinuruta），立刻前來問道。

【English Translation】 English version The realm of the Buddha lies in understanding the sharpness and dullness of sentient beings' faculties. Good man, to the east there is a Buddha named Bao Wang (寶王, Precious King), whose world is called Zhong Xiang (眾香, Multitude of Fragrances), located two hundred trillion Buddha-lands away from this world. This Bodhisattva comes from that direction to this place in order to reveal my great expedient means of the past. Now listen carefully, and I will tell you. Good man, in the past there was a Buddha named Zhandan Hua Rulai (栴檀華如來, Sandalwood Flower Tathagata), who was unattached and attained the True and Perfect Enlightenment. That Buddha passed away a very long time ago, beyond comprehension. At that time, I was just like you are now. Furthermore, good man, at that time there was a Bodhisattva named Shang Shou (上首, Foremost), who entered the city as a beggar to beg for food. At that time, there was a Bhikshu named Heng Jia (恒伽, Ganga), who said to the beggar: 'Where do you come from?' Shang Shou replied: 'I come from the Real.' Heng Jia asked: 'What is called the Real?' Shang Shou said: 'Because of the characteristic of quiescence and extinction, it is called the Real.' Heng Jia said: 'Is there anything to seek in the characteristic of quiescence and extinction?' Shang Shou replied: 'There is nothing to seek.' Heng Jia said: 'If there is nothing to seek, then why seek?' Shang Shou replied: 'It is in the absence of seeking that I seek it.' Heng Jia said: 'In the absence of seeking, what is there to seek?' Shang Shou replied: 'Everything that is sought is empty, attainment is empty, attachment is empty, reality is empty, coming is empty, speaking is empty, asking is empty, quiescent Nirvana is also empty, and all divisions of empty space are also empty. It is for such a sequential emptiness that I seek the Real.' Heng Jia said: 'What is the Real used for seeking? You say that all dharmas are also empty, what is there to seek?' Shang Shou replied: 'It is by emptying emptiness that it becomes Real.' Heng Jia asked: 'Where should the Bodhisattva seek the Real Dharma now?' Shang Shou replied: 'One should seek it in the Six Paramitas (六波羅蜜).' Heng Jia asked: 'What are the Six?' Shang Shou replied: 'They are Dana Paramita (檀波羅蜜, Giving), Sila Paramita (尸波羅蜜, Morality), Ksanti Paramita (羼提波羅蜜, Patience), Virya Paramita (毗梨耶波羅蜜, Diligence), Dhyana Paramita (禪波羅蜜, Meditation), and Prajna Paramita (般若波羅蜜, Wisdom).' After Shang Shou finished speaking, Heng Jia rejoiced and leaped for joy. He immediately prostrated himself at Shang Shou's feet and then asked: 'What food should be used to offer to this person?' Shang Shou replied: 'One should offer this person Suddha Rasa (須陀味, Pure Taste).' At that time, Heng Jia immediately went to the city and proclaimed: 'I want to sell myself, who needs me?' At that time, there was a householder in the crowd named Vinuruta (毗奴律), who immediately came and asked.

吾欲買之汝索何等。恒伽報言索須陀那羅。曰當索幾枚。恒伽報言欲須五枚。爾時居士即數五錢。買此道人以充供使。爾時恒伽白大家言。我身屬汝假我七日。欲供養上首比丘。爾時居士告恒伽言。吾當將汝示于宅舍放汝令還。爾時恒伽見舍宅已涉路而還。見此上首乞食未得。即將上首到都市中買百味飲食。既買食已。將到一寺寺名四王。設施種種床座種種香花供養上首。復設種種飲食而以供養。或以種種妙供而供養之。爾時上首告恒伽言。善男子今正是時。汝今諦聽當爲汝說。一切諸佛受行實法。爾時上首廣為恒伽說受行實法。應受如是陀羅尼章句。

哆侄咃(一)蒲耆稟婆(二)郁波多毗耶(三)蒲耆稟婆(四)劣破羅(五)阿㝹那哆侄咃(六)阿㝹那哆侄咃(七)蒲得究追(八)蒲耆稟婆(九)莎呵(十)南無啒啒侄寫(一)㗣提易勤(二)那伽耶彌(三)莎呵(四)南無摩訶浮陀卑(一)南無摩訶離婆浮陀卑(二)南無華聚陀羅尼(三)毗舍阇室牧(四)郁伽林(五)袒吒林(六)窮伽林(七)恒伽噤(八)阿隸那隸那羅隸(九)莎訶(十)

爾時恒伽歡喜踴躍而問之言。云何奉持諸佛實法。爾時上首告恒伽言。若有善男子善女人愿欲聞者。汝當夢中住其人前。當現汝身。是人若見汝身。汝當教

【現代漢語翻譯】現代漢語譯本我想要購買你，你索要什麼？恒伽（人名）回答說索要須陀那羅（一種錢幣）。（居士）問說應當索要幾枚？恒伽回答說想要五枚。當時居士就數了五枚錢，買了這個道人來充當使喚的人。當時恒伽對主人說，我的身體屬於你，請借給我七天時間，我想供養上首比丘（德高望重的出家人）。當時居士告訴恒伽說，我應當帶你到宅舍，然後放你回去。當時恒伽看完宅舍后，在返回的路上，看見這位上首乞食還沒有得到食物，就帶著上首到都市中購買各種美味的飲食。購買食物后，帶到一座寺廟，寺廟名叫四王寺，佈置各種床座和各種香花來供養上首，又準備各種飲食來供養，或者用各種美妙的供品來供養他。當時上首告訴恒伽說，善男子，現在正是時候，你現在仔細聽，我應當為你宣說一切諸佛所修行的真實之法。當時上首為恒伽廣泛地宣說了受持修行的真實之法，應當受持這樣的陀羅尼章句：哆侄咃(一)蒲耆稟婆(二)郁波多毗耶(三)蒲耆稟婆(四)劣破羅(五)阿㝹那哆侄咃(六)阿㝹那哆侄咃(七)蒲得究追(八)蒲耆稟婆(九)莎呵(十)南無啒啒侄寫(一)㗣提易勤(二)那伽耶彌(三)莎呵(四)南無摩訶浮陀卑(一)南無摩訶離婆浮陀卑(二)南無華聚陀羅尼(三)毗舍阇室牧(四)郁伽林(五)袒吒林(六)窮伽林(七)恒伽噤(八)阿隸那隸那羅隸(九)莎訶(十) 當時恒伽歡喜踴躍，然後問道：如何奉持諸佛的真實之法？當時上首告訴恒伽說：如果有善男子、善女人想要聽聞，你應當在夢中出現在那個人面前，應當顯現你的身形。如果這個人看見你的身形，你應當教導他。

【English Translation】 English version 'I want to buy you, what do you ask for?' Hengga (a name) replied, 'I ask for Sudarana (a type of coin).' (The layman) asked, 'How many should I ask for?' Hengga replied, 'I want five.' At that time, the layman counted five coins and bought this Taoist to serve as a servant. At that time, Hengga said to the master, 'My body belongs to you, please lend me seven days, I want to make offerings to the foremost Bhikkhu (a highly respected monk).' At that time, the layman told Hengga, 'I should take you to the house and then let you go back.' At that time, after Hengga saw the house, on the way back, he saw that this foremost one had not yet obtained food from begging, so he took the foremost one to the city to buy all kinds of delicious food. After buying the food, he took it to a temple called Siwang Temple, arranged various beds and various incense and flowers to make offerings to the foremost one, and prepared various foods to make offerings, or used various wonderful offerings to make offerings to him. At that time, the foremost one told Hengga, 'Good man, now is the right time, you listen carefully now, I should tell you the true Dharma practiced by all Buddhas.' At that time, the foremost one extensively explained to Hengga the true Dharma of receiving and practicing, and should receive such Dharani chapters and sentences: Duo zhi tuo (一) Pu qi bing po (二) Yu bo duo pi ye (三) Pu qi bing po (四) Lie po luo (五) A nou na duo zhi tuo (六) A nou na duo zhi tuo (七) Pu de jiu zhui (八) Pu qi bing po (九) Suo he (十) Nan wu gu gu zhi xie (一) Die ti yi qin (二) Na qie ye mi (三) Suo he (四) Nan wu mo he fu tuo bei (一) Nan wu mo he li po fu tuo bei (二) Nan wu hua ju tuo luo ni (三) Pi she she shi mu (四) Yu qie lin (五) Tan tuo lin (六) Qiong qie lin (七) Heng qie jin (八) A li na li na luo li (九) Suo he (十) At that time, Hengga rejoiced and leaped, and then asked: 'How to uphold the true Dharma of all Buddhas?' At that time, the foremost one told Hengga: 'If there are good men and good women who want to hear, you should appear in front of that person in a dream, and you should show your figure. If this person sees your figure, you should teach him.'

行如是實法。問言當云何行耶。答恒伽言若欲行時。七日長齋日三時洗浴著凈潔衣。座佛形像作五色蓋。誦此章句百二十遍繞百二十匝。如是作已卻坐思惟。思惟訖已復更誦此章句。如是七日。爾時恒伽即問上首當用何日。善男子要用月八日十五日行此法。時若眾生犯五逆罪。身有白癩若不除差無有是處。若優婆塞犯三自歸至於六重。若不還生無有是處。若菩薩二十四戒沙彌十戒。式叉沙彌尼戒。比丘戒比丘尼戒。如是諸戒若犯一一諸戒當一心懺悔。若不還生無有是處除不至心。複次善男子爾時上首。廣為恒伽說二十四重戒名。若有菩薩。飢餓眾生來詣其所求飲食臥具。不隨意者名犯第一重戒。若有菩薩淫慾無度不擇禽獸者。是名犯第二重戒。若有菩薩見有比丘畜于妻子隨意說過者。是名犯第三重戒。若有菩薩若見有人憂愁不樂欲自喪身。更以已意增他瞋恚敗他命根。猶若有人以火悉燒一切物者。是名犯第四重戒。若有菩薩出於精舍到于曠路。得值財寶隨意取者。是名犯第五重戒。若有菩薩見他瞋恚欲害他命。更以美言讚他瞋恚者。是名犯第六重戒。若有菩薩見他瞋恚。若聞瞋恚欲燒僧坊。若不盡心諫彼惡人者。是名犯第七重戒。若有菩薩若見有人若聞有人犯于重罪。若是菩薩應密呼彼人來。詣其所。我有良藥溉汝戒

根能令還生。彼若不來汝應三呼若不至三。是名犯第八重戒。若有菩薩聞見有人犯於五逆。應往彼所作如是言。此非正法汝非梵行莫作是行。若不爾者。是名犯第九重戒。若有菩薩見聞他人慾興大善事。更起瞋恚壞他善慧者。是名犯第十重戒。若有菩薩見有他人耽飲嗜酒。當以已情往呵他人。除自因緣此非梵行。是名犯第十一重戒。若有菩薩見聞有人淫他婦女。往他正夫所作如是言。此人犯汝汝可睹之者。是名犯第十二重戒。若有菩薩視他怨家作怨家想者。是名犯第十三重戒。若有菩薩見他視怨如赤子想。往彼人所作如是言。善哉善哉何能視此人如赤子此非吉相。是名犯第十四重戒。若有菩薩見他聚鬥。往至其所佐助氣力撾打諸人者。是名犯第十五重戒。若有菩薩見有他人伏匿之事。發舒誹說語諸四輩。彼人不喜使他瞋恚者是名犯第十六重戒。若有菩薩見聞他善事都不得言者。是名犯第十七重戒。若有菩薩行於曠路。見有他人營諸塔廟。若復有人營諸精舍。若不佐助者。是名犯第十八重戒。若有菩薩見聞有人。離善知識親近惡友。終不讚言汝為善吉。離彼惡友親近善友者。是名犯第十九重戒。若有菩薩于栴陀羅處若惡人處。若惡狗處聲聞二乘人處。如是諸難悉不得往除已急事。是名犯第二十重戒。若有菩薩見聞疑殺。

【現代漢語翻譯】現代漢語譯本『根能令還生』：如果有人犯了戒，能夠通過懺悔等方式恢復清凈。如果犯戒者不來接受懺悔，你應該三次呼喚他，如果他仍然不來，這就犯了第八重戒。『若有菩薩聞見有人犯於五逆』：如果菩薩聽聞或見到有人犯了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），應該去到那個人那裡，這樣說：『這不是正法，你不是在修梵行，不要做這樣的行為。』如果不這樣做，就犯了第九重戒。『若有菩薩見聞他人慾興大善事』：如果菩薩見到或聽到他人想要發起大的善事，反而生起嗔恚，破壞他人的善慧，這就犯了第十重戒。『若有菩薩見有他人耽飲嗜酒』：如果菩薩見到有人沉迷於飲酒，應當以慈悲心去勸誡他人，除非自己有特殊因緣，否則不應飲酒，這並非梵行。這就犯了第十一重戒。『若有菩薩見聞有人淫他婦女』：如果菩薩見到或聽到有人與他人婦女行淫，去到那婦女的丈夫那裡，這樣說：『這個人侵犯了你，你可以去捉拿他。』這就犯了第十二重戒。『若有菩薩視他怨家作怨家想者』：如果菩薩看待他人的仇敵，仍然以仇敵的眼光看待，這就犯了第十三重戒。『若有菩薩見他視怨如赤子想』：如果菩薩見到有人把仇敵看作自己的孩子一樣，去到那個人那裡，這樣說：『好啊好啊，你怎麼能把這個人看作自己的孩子一樣呢？這可不是吉祥的徵兆。』這就犯了第十四重戒。『若有菩薩見他聚斗』：如果菩薩見到他人聚眾鬥毆，去到他們那裡，幫助一方助長氣勢，毆打另一方的人，這就犯了第十五重戒。『若有菩薩見有他人伏匿之事』：如果菩薩見到他人隱藏的秘密，到處宣揚，告訴四眾弟子（比丘、比丘尼、優婆塞、優婆夷），使那個人不高興，使他人產生嗔恚，這就犯了第十六重戒。『若有菩薩見聞他善事都不得言者』：如果菩薩見到或聽到他人的善事，卻一句話也不說，這就犯了第十七重戒。『若有菩薩行於曠路』：如果菩薩行走在荒野的道路上，見到有人修建佛塔或寺廟，卻不去幫助，這就犯了第十八重戒。『若有菩薩見聞有人。離善知識親近惡友』：如果菩薩見到或聽到有人遠離善知識，親近惡友，始終不讚嘆說『你這樣做不好，應該離開惡友，親近善友』，這就犯了第十九重戒。『若有菩薩于栴陀羅處若惡人處』：如果菩薩在旃陀羅（Candalas，印度種姓制度中的賤民）的地方，或者惡人的地方，或者惡狗的地方，或者聲聞二乘人的地方，遇到這些困難，都不應該前往，除非有緊急的事情。這就犯了第二十重戒。『若有菩薩見聞疑殺』：如果菩薩見到或聽到有可疑的殺人事件...

【English Translation】 English version 'Roots can cause rebirth': If someone has violated a precept and can restore purity through repentance, etc., if the offender does not come to accept repentance, you should call him three times. If he still does not come, this is violating the eighth major precept. 'If a Bodhisattva hears or sees someone committing the five rebellious acts': If a Bodhisattva hears or sees someone committing the five rebellious acts (killing the father, killing the mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), he should go to that person and say, 'This is not the right Dharma, you are not practicing Brahma-conduct, do not do such actions.' If he does not do so, he violates the ninth major precept. 'If a Bodhisattva sees or hears others wanting to initiate great good deeds': If a Bodhisattva sees or hears others wanting to initiate great good deeds, but instead generates anger and destroys others' good wisdom, this violates the tenth major precept. 'If a Bodhisattva sees others indulging in drinking': If a Bodhisattva sees someone indulging in drinking, he should advise them with compassion, unless he has special reasons himself, he should not drink, as this is not Brahma-conduct. This violates the eleventh major precept. 'If a Bodhisattva sees or hears someone committing adultery with another's wife': If a Bodhisattva sees or hears someone committing adultery with another's wife, he goes to the woman's husband and says, 'This person has violated you, you can arrest him.' This violates the twelfth major precept. 'If a Bodhisattva regards another's enemy as an enemy': If a Bodhisattva looks at another's enemy and still regards them as an enemy, this violates the thirteenth major precept. 'If a Bodhisattva sees someone regarding an enemy as their own child': If a Bodhisattva sees someone regarding an enemy as their own child, he goes to that person and says, 'Good, good, how can you regard this person as your own child? This is not an auspicious sign.' This violates the fourteenth major precept. 'If a Bodhisattva sees others gathering to fight': If a Bodhisattva sees others gathering to fight, he goes to them, helps one side to increase their strength, and beats the people on the other side, this violates the fifteenth major precept. 'If a Bodhisattva sees others' hidden secrets': If a Bodhisattva sees others' hidden secrets and spreads them everywhere, telling the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), making that person unhappy and causing others to generate anger, this violates the sixteenth major precept. 'If a Bodhisattva sees or hears others' good deeds and says nothing': If a Bodhisattva sees or hears others' good deeds but does not say a word, this violates the seventeenth major precept. 'If a Bodhisattva travels on a deserted road': If a Bodhisattva travels on a deserted road and sees someone building a pagoda or temple but does not help, this violates the eighteenth major precept. 'If a Bodhisattva sees or hears someone leaving good teachers and associating with bad friends': If a Bodhisattva sees or hears someone leaving good teachers and associating with bad friends, he never praises them, saying, 'What you are doing is not good, you should leave bad friends and associate with good friends.' This violates the nineteenth major precept. 'If a Bodhisattva is in the place of Candalas or the place of evil people': If a Bodhisattva is in the place of Candalas (Candalas, outcastes in the Indian caste system), or the place of evil people, or the place of evil dogs, or the place of Sravakas and Pratyekabuddhas, he should not go to these difficulties unless there is an urgent matter. This violates the twentieth major precept. 'If a Bodhisattva sees or hears of suspected murder': If a Bodhisattva sees or hears of a suspected murder...

即自思惟食此肉者。斷大慈種當獲大罪。言不見聞疑殺食都無患者。是名犯第二十一重戒。若有菩薩見聞疑殺作不見聞疑殺。若食此肉者即遺三世諸佛寶藏。亦遺三世諸佛之恩。以此為尊者。是名犯第二十二重戒。若有菩薩解于方便知眾生根。若謂不說當獲罪報者。是名犯第二十三重戒。若有菩薩持此戒時。若見華聚若見虛空藏。若見觀世音若見一一諸菩薩者。如是見不見等及余諸見。悉不得向人說我見如是法王子等。若言見者此人現身得障道法得白癩病。或時愚癡或時青盲或時目眩。妄想分別諸佛法要。得愚癡病。謗此戒者殃負如是。持此戒時若口不言向外宣傳我見此事。若不言者於七日中。其餘已外亦不得言。善男子是名菩薩摩訶薩二十四戒。善男子在在處處莫妄宣說諸佛秘法。善男子一切諸佛悉由此戒成等正覺。過去諸佛亦因此戒成等正覺。未來諸佛亦復如是。爾時恒伽白上首言。若有剎利婆羅門毗舍首陀。得受此戒不。上首答言如是諸姓得受此戒。恒伽白言當云何受如是妙戒。上首言受此戒時。應請一比丘解此戒相者。請諸眾僧隨意堪任不問多少。復應請二十四形像若多無妨。作種種肴膳飲食。供養眾僧及此比丘。五體著地在形像前及諸尊僧。至心禮敬唱如是言。諸佛色藏外諸眾僧。我今歸命受尊戒法。眾僧

【現代漢語翻譯】現代漢語譯本即自己思惟，如果食用這種肉，就會斷絕大慈悲的種子，應當獲得極大的罪過。如果說『沒有親眼看見、親耳聽見、懷疑是為我殺而食用的情況，都沒有罪過』，這就叫做犯了第二十一重戒。如果有菩薩親眼看見、親耳聽見、懷疑是為我殺，卻裝作沒看見、沒聽見、懷疑，如果食用這種肉，就等於遺棄了三世諸佛的寶藏，也遺棄了三世諸佛的恩德，還以此為尊貴。這就叫做犯了第二十二重戒。如果有菩薩通達方便之法，瞭解眾生的根器，如果說『不說出來就會獲得罪報』，這就叫做犯了第二十三重戒。如果有菩薩受持此戒時，如果看見華聚（指菩薩顯現的瑞相），或者看見虛空藏（指虛空藏菩薩），或者看見觀世音（指觀世音菩薩），或者看見一一諸菩薩，像這樣看見或沒看見等等以及其他的各種見解，都不得向人說『我看見了像這樣的法王子』等等。如果說了看見，這個人現世就會得到障礙修道的法，得白癩病。有時會愚癡，有時會青盲（指眼病），有時會目眩。會妄想分別諸佛的法要，得愚癡病。誹謗此戒的人，所受的災殃就是這樣。受持此戒時，如果口不說，不向外宣傳『我看見了這件事』。如果不說，在七日之內，其餘的事情也不得說。善男子，這叫做菩薩摩訶薩的二十四戒。善男子，在任何地方都不要胡亂宣說諸佛的秘密之法。善男子，一切諸佛都是由此戒成就等正覺（指無上正等正覺，即佛的覺悟）。過去諸佛也是因此戒成就等正覺。未來諸佛也是這樣。當時，恒伽（人名）問上首（指戒律的上座）說：『如果有剎利（指國王種姓）、婆羅門（指祭司種姓）、毗舍（指商人種姓）、首陀（指奴隸種姓），可以受持此戒嗎？』上首回答說：『像這樣的各種姓都可以受持此戒。』恒伽問：『應當如何受持像這樣微妙的戒律呢？』上首說：『受持此戒時，應當請一位比丘（指佛教出家男子）來講解此戒的戒相。請諸位僧眾，隨意選擇能夠勝任的人，不問人數多少。還要請二十四尊佛像，多一些也沒有妨礙。製作各種美味的飲食，供養僧眾和這位比丘。五體投地，在佛像前和諸位尊貴的僧人面前，至誠禮敬，唱誦這樣的話：諸佛的色身寶藏，以及在座的諸位僧眾，我現在歸命，受持尊貴的戒法。』眾僧

【English Translation】 English version Then, reflecting to oneself, 'If I eat this meat, I will sever the seed of great compassion and incur great sin.' To say, 'If there is no seeing, hearing, or suspicion of being killed for my sake, there is no fault in eating it,' this is called violating the twenty-first major precept. If a Bodhisattva sees, hears, or suspects that it was killed for their sake, but pretends not to see, hear, or suspect, and then eats this meat, it is as if they have abandoned the treasure of the Buddhas of the three times and also abandoned the kindness of the Buddhas of the three times, and even considers this to be honorable. This is called violating the twenty-second major precept. If a Bodhisattva understands skillful means and knows the roots of sentient beings, but says, 'If I don't speak, I will incur karmic retribution,' this is called violating the twenty-third major precept. If a Bodhisattva upholds this precept, and sees a flower cluster (referring to auspicious signs manifested by Bodhisattvas), or sees Akasagarbha (referring to Akasagarbha Bodhisattva), or sees Avalokiteshvara (referring to Avalokiteshvara Bodhisattva), or sees each and every Bodhisattva, such seeing or not seeing, and other such views, they must not tell others, 'I saw such and such a Dharma Prince,' and so on. If they say they saw, this person will in this very life obtain Dharma that obstructs the path, and will get white leprosy. Sometimes they will be foolish, sometimes they will be blind, sometimes they will have blurred vision. They will falsely discriminate the essential Dharma of the Buddhas and get the disease of foolishness. The calamity for those who slander this precept is like this. When upholding this precept, if they do not speak, and do not proclaim outwardly, 'I saw this matter,' if they do not speak, within seven days, they must not speak of other matters either. Good man, these are called the twenty-four precepts of the Bodhisattva Mahasattva. Good man, do not recklessly proclaim the secret Dharma of the Buddhas in any place. Good man, all Buddhas attain perfect enlightenment (referring to Anuttara-samyak-sambodhi, the enlightenment of a Buddha) by this precept. The Buddhas of the past also attained perfect enlightenment by this precept. The Buddhas of the future will also be like this. At that time, Hengga (a personal name) asked the chief (referring to the senior monk in charge of precepts), 'If there are Kshatriyas (referring to the warrior caste), Brahmins (referring to the priestly caste), Vaishyas (referring to the merchant caste), or Shudras (referring to the servant caste), can they receive this precept?' The chief replied, 'Yes, all these castes can receive this precept.' Hengga asked, 'How should one receive such a wonderful precept?' The chief said, 'When receiving this precept, one should invite a Bhikshu (referring to a Buddhist monk) who can explain the characteristics of this precept. Invite all the Sangha (referring to the Buddhist monastic community), choosing those who are capable, regardless of the number. One should also invite twenty-four images of Buddhas; having more is not a problem. Prepare various delicious foods and offer them to the Sangha and this Bhikshu. Prostrate with the five limbs touching the ground before the images and the venerable Sangha, and with utmost sincerity, chant these words: The treasury of the physical forms of the Buddhas, and all the Sangha present here, I now take refuge and receive the venerable precepts.' The Sangha

弘慈當證知我。復更唱言。法中雄猛微妙尊。聽我今自說受持此戒。爾時此人應自口說。了知戒已而更三請三請。已而淳熟此戒性。儘性而形改受持。諦受諦聽修行莫犯。持此戒者隨意往生。恒伽盡菩提性菩薩摩訶薩。自聞此戒受此戒時法應如是。

大方等陀羅尼經卷第一大正藏第 21 冊 No. 1339 大方等陀羅尼經

大方等陀羅尼經初分余卷第二

北涼沙門法眾于高昌郡譯

善男子汝若未了此事。當更為汝略說往昔因緣本事。善男子爾時上首重告恒伽言。過去有佛號栴檀華至真等正覺。國名栴壇香。彼佛于中成等正覺。國王名寶栴檀。其王有弟名曰林果。爾時大王有九百九十九子。是諸王子治世暴惡不順律行。其王大吉常以諸善。順化眾生得究竟樂。

爾時大王及弟林果即坐思惟。曾從九十二億恒河沙諸佛受此妙戒。今我復應持此妙戒。攝我諸子使得正見。作是念時十方無量億千那由他恒河沙等諸佛。異口同音而贊大王。善哉善哉大王及弟林果。乃能受持如是妙戒欲攝諸子。爾時大王及弟林果聞諸佛聲。即從座起頂禮佛足。卻住一面即召諸子。爾時諸子往到父所。見諸佛已各禮佛足卻住一面。即白父言欲何所敕。爾時大王與弟林果告諸子言。汝等知不我有妙戒。曾

【現代漢語翻譯】現代漢語譯本愿弘慈（Mahakaruna）能夠證明我。再次唱誦：『法中雄猛微妙的至尊，請聽我今日親自宣說受持此戒。』此時，此人應當親自口說，完全瞭解戒律之後，再三請求受戒。三請之後，純熟此戒的體性，窮盡此生而改變形貌受持此戒。仔細領受，仔細聽聞，修行時不要違犯。持此戒者，可以隨意往生。如同恒伽（Ganga）河沙數般多的菩提性菩薩摩訶薩（Bodhisattva-Mahasattva），自己聽聞此戒、受持此戒時，法理應當如此。

《大方等陀羅尼經》卷第一大正藏第 21 冊 No. 1339 《大方等陀羅尼經》

《大方等陀羅尼經》初分余卷第二

北涼沙門法眾于高昌郡譯

善男子，你如果還不瞭解此事，我應當再為你簡略地說說往昔的因緣本事。善男子，當時上首再次告訴恒伽（Ganga）說：『過去有佛，名為栴檀華至真等正覺（Chandana-pushpa-tathagata），國名栴檀香（Chandana-gandha）。彼佛於該國成等正覺。國王名寶栴檀（Ratna-chandana）。其王有一弟弟，名叫林果（Vanaphala）。當時大王有九百九十九個兒子。這些王子治理世事時，行為暴虐兇惡，不遵循律法。其王大吉（Mahakalyana）常常用各種善行，順應教化眾生，使他們得到究竟的快樂。

當時大王及弟弟林果（Vanaphala）就坐下來思惟：『我曾經從九十二億恒河沙數般的諸佛那裡接受過此妙戒，現在我應當再次受持此妙戒，攝受我的這些兒子，使他們得到正見。』作此念頭時，十方無量億千那由他恒河沙數般的諸佛，異口同聲地讚歎大王：『善哉！善哉！大王及弟弟林果（Vanaphala），竟然能夠受持如此妙戒，想要攝受諸子。』當時大王及弟弟林果（Vanaphala）聽聞諸佛的聲音，立即從座位上起身，頂禮佛足，退到一旁站立，隨即召集諸子。當時諸子前往父親處，見到諸佛后，各自禮拜佛足，退到一旁站立，隨即稟告父親說：『想要命令我們做什麼？』當時大王與弟弟林果（Vanaphala）告訴諸子說：『你們知道嗎？我有一種妙戒，曾經

【English Translation】 English version May Mahakaruna (Great Compassion) be my witness. Again, chant: 'O Heroic and Subtly Venerable One in the Dharma, listen as I now personally declare that I receive and uphold this precept.' At this time, this person should personally speak, fully understanding the precept, and then request the precept three times. After three requests, thoroughly familiarize yourself with the nature of this precept, exhaust this life and transform your form to receive and uphold this precept. Receive carefully, listen carefully, and do not violate it in practice. One who upholds this precept can be reborn at will. Like Bodhisattva-Mahasattvas with the nature of Bodhi as numerous as the sands of the Ganga River, when they hear and receive this precept, the Dharma should be like this.

The Great Vaipulya Dharani Sutra, Volume 1 Taisho Tripitaka Volume 21, No. 1339, The Great Vaipulya Dharani Sutra

The Great Vaipulya Dharani Sutra, Initial Section, Remaining Volume 2

Translated by the Shramana Dharmasamudra of Northern Liang in the Gaochang Prefecture

Good man, if you do not yet understand this matter, I should briefly tell you about the causes and conditions of the past. Good man, at that time, the leader again told Ganga (the Ganges River): 'In the past, there was a Buddha named Chandana-pushpa-tathagata (Sandalwood Flower Thus Come One), whose country was named Chandana-gandha (Sandalwood Fragrance). That Buddha attained perfect enlightenment in that country. The king was named Ratna-chandana (Jewel Sandalwood). The king had a younger brother named Vanaphala (Forest Fruit). At that time, the great king had nine hundred and ninety-nine sons. These princes were violent and wicked in governing the world, and did not follow the precepts. Their king, Mahakalyana (Great Good Fortune), always used various good deeds to transform sentient beings, enabling them to attain ultimate happiness.

At that time, the great king and his brother Vanaphala (Forest Fruit) sat and contemplated: 'I once received this wonderful precept from ninety-two billion Buddhas as numerous as the sands of the Ganga River. Now I should uphold this wonderful precept again, to gather my sons and enable them to attain right view.' As this thought arose, countless billions of nayutas of Buddhas as numerous as the sands of the Ganga River in the ten directions praised the great king with one voice: 'Excellent! Excellent! The great king and his brother Vanaphala (Forest Fruit) are able to uphold such a wonderful precept, desiring to gather their sons.' At that time, the great king and his brother Vanaphala (Forest Fruit) heard the voices of the Buddhas, immediately rose from their seats, prostrated themselves at the feet of the Buddhas, and stood to one side. Then they summoned their sons. At that time, the sons went to their father's place, saw the Buddhas, each prostrated themselves at the feet of the Buddhas, and stood to one side. Then they reported to their father, saying: 'What do you wish to command us?' At that time, the great king and his brother Vanaphala (Forest Fruit) told their sons: 'Do you know? I have a wonderful precept, which I once'

從無量億千那由他諸佛受是妙戒。汝等今能受此戒不。爾時諸子歡喜踴躍。頂禮父足叉手合掌。瞻仰父目而報父言。唯然慈父我等能受如是妙戒。爾時大王及弟林果。現其神力令諸子等。得見十方無量億千那由他恒河沙等諸佛住在虛空。爾時諸子各禮佛足求受妙戒。爾時諸佛默然許之。是時諸子如是第二第三請已。爾時諸子各自燒身。經八萬四千劫供養諸佛已。復從地起瞻仰諸佛求受妙戒。爾時諸佛即授諸王子如上妙戒。善男子爾時上首告恒伽言。欲知爾時諸王子最上首者。今則我是。欲知諸王子中第二者。豈異人乎今則汝是也。善男子爾時上首說此法時。虛空中有九十二億諸天得住無生法忍。

複次善男子爾時上首。廣為恒伽演說如是大利益法。爾時恒伽歡喜踴躍受是妙戒。善男子如是等人。是汝往昔善知識也。是故我今當爲汝說。善男子爾時上首者。今則華聚菩薩是。欲知爾時恒伽者。豈異人乎則汝身是。爾時寶栴檀王者。今東方寶王佛是。欲知爾時林果者。今則我身是。欲知爾時諸子者。今賢劫千佛是。爾時九十二億諸天者。豈異人乎今此九十二億諸魔王是。善男子如是諸魔王。欲令汝憶本所修行善業力故。又欲令我說往昔因緣故。故來蔽汝。又欲令我說大方等陀羅尼經。救攝當來苦惱眾生故。以是因緣

【現代漢語翻譯】現代漢語譯本從無量億千那由他（極大的數字單位）諸佛處接受這殊勝的戒律。你們現在能夠接受此戒嗎？』當時，眾王子歡喜踴躍，頂禮父親的雙足，叉手合掌，瞻仰著父親的眼睛，回答父親說：『是的，慈父，我們能夠接受如此殊勝的戒律。』當時，大王和他的弟弟林果，顯現他們的神力，讓眾王子得以看見十方無量億千那由他恒河沙數般的諸佛，安住在虛空中。當時，眾王子各自禮拜佛足，請求接受殊勝的戒律。當時，諸佛默然允許了他們。這時，眾王子如是第二、第三次請求之後，各自焚燒自己的身體，經過八萬四千劫的時間供養諸佛之後，又從地上站起，瞻仰諸佛，請求接受殊勝的戒律。當時，諸佛便授予眾王子如上的殊勝戒律。善男子，當時的上首（領導者）告訴恒伽（人名）說：『想要知道當時的眾王子中最上首的人是誰嗎？現在就是我。想要知道眾王子中的第二位是誰嗎？豈是別人，現在就是你啊。』善男子，當時的上首宣說此法時，虛空中，有九十二億諸天證得了安住于無生法忍（對諸法不生不滅的深刻理解）。再次，善男子，當時的上首，廣泛地為恒伽演說如此大利益之法。當時，恒伽歡喜踴躍，接受了這殊勝的戒律。善男子，像這樣的人，是你在往昔的善知識啊。所以，我現在應當為你宣說。善男子，當時的上首，現在就是華聚菩薩。想要知道當時的恒伽是誰嗎？豈是別人，就是你自身啊。當時的寶栴檀王，現在就是東方寶王佛。想要知道當時的林果是誰嗎？現在就是我自身啊。想要知道當時的眾王子是誰嗎？現在就是賢劫千佛。當時的九十二億諸天，豈是別人，現在就是這九十二億諸魔王。善男子，這些諸魔王，想要讓你憶起原本所修行的善業之力，又想要讓我宣說往昔的因緣，所以才來遮蔽你。又想要讓我宣說《大方等陀羅尼經》，救攝當來受苦惱的眾生，因為這個因緣。

【English Translation】 English version They received these wonderful precepts from immeasurable billions of nayutas (extremely large number unit) of Buddhas. Are you now able to receive these precepts?' At that time, the princes rejoiced and leaped for joy, prostrated themselves at their father's feet, folded their hands, and gazed at their father's eyes, replying to their father, 'Yes, compassionate father, we are able to receive such wonderful precepts.' At that time, the great king and his brother Lingguo (name), manifested their divine powers, allowing the princes to see the immeasurable billions of nayutas of Ganges-sand-like Buddhas residing in the sky. At that time, the princes each prostrated themselves at the Buddhas' feet, requesting to receive the wonderful precepts. At that time, the Buddhas silently permitted them. Then, after the princes had requested in this way for the second and third time, they each burned their bodies, making offerings to the Buddhas for eighty-four thousand kalpas (eons), and then rose from the ground, gazing at the Buddhas, requesting to receive the wonderful precepts. At that time, the Buddhas then bestowed upon the princes the wonderful precepts as mentioned above. Good man, at that time, the leader told Hengga (name), 'Do you want to know who was the foremost among the princes at that time? It is I now. Do you want to know who was the second among the princes? Is it anyone else? It is you now.' Good man, at the time when the leader spoke this Dharma, ninety-two billion devas (gods) in the sky attained the forbearance of the unoriginated Dharma (profound understanding of the non-arising and non-ceasing of all dharmas). Furthermore, good man, at that time, the leader extensively expounded such Dharma of great benefit for Hengga. At that time, Hengga rejoiced and leaped for joy, receiving these wonderful precepts. Good man, such people are your good spiritual friends from the past. Therefore, I should now speak for you. Good man, the leader at that time is now Bodhisattva Huaju (Flower Cluster). Do you want to know who Hengga was at that time? Is it anyone else? It is you yourself. The King Baozhendan (Precious Sandalwood) at that time is now Buddha Baowang (Precious King) of the East. Do you want to know who Lingguo was at that time? It is I myself now. Do you want to know who the princes were at that time? They are now the Thousand Buddhas of the Bhadrakalpa (Fortunate Aeon). The ninety-two billion devas at that time, are they anyone else? They are now these ninety-two billion Mara kings (demon kings). Good man, these Mara kings want you to remember the power of the good karma you originally cultivated, and also want me to speak of the past causes and conditions, so they come to obscure you. They also want me to speak the Great Vaipulya Dharani Sutra, to save and gather suffering beings in the future, because of this cause and condition.

故來嬈汝。爾時五百大弟子菩薩摩訶薩眾。優婆塞優婆夷居士居士子。天人魔王婆蓃大士及以夜叉。如是大眾歡喜踴躍頂戴奉行。

爾時佛告阿難汝聞諸佛實法不。唯然世尊今日乃聞如是章句甚深法藏甚為希有。能令一切地獄餓鬼諸天人等。一切眾生無不解脫。能滅一切諸罪業報。爾時佛告阿難。善男子快說是語如汝所言真實不虛。若我在世若去世后。此經在閻浮提猶如日光照明世間。眾生遭恩得見四方。又如諸山須彌最高。若居其頂即皆得見四方之事。此陀羅尼經亦復如是。諸法中高見諸法相。又如大海而無邊底。此陀羅尼經亦復如是而無邊底。所得功德亦無邊底。善男子吾以如是無邊法藏付囑于汝。汝可護念修行受持。爾時阿難白佛言。世尊若如是者我不堪任修行受持如是經典。何以故此法甚深無邊際故。此經最高如須彌故。非是聲聞之所能持。何以故難得邊際故。非我所知故。以是因緣我不堪任受持修行如是經典。

爾時佛告阿難。于汝意云何。假使有天名曰矜伽。居非想非非想上。身長一由旬。若二由旬。至於九十由旬若八百由旬。如是等天而無一善。唯有諸惡圍繞此身。若以頭髮爪皮毛孔。一一出火能燒一切。善男子此天假使下閻浮提。若到山谷叢林。若到泉源河池之處城邑聚落。是天惡力身

【現代漢語翻譯】現代漢語譯本：所以前來擾亂你。當時，五百位大弟子菩薩摩訶薩眾，優婆塞（近事男，在家男居士）優婆夷（近事女，在家女居士），居士（有財產、有地位的佛教信徒）居士子（居士的兒子），天人（天界的眾生）魔王（欲界第六天之主）婆蓃大士（不確定，可能指大力菩薩）以及夜叉（一種鬼神）。這樣的大眾歡喜踴躍，頂戴奉行。

當時，佛告訴阿難：『你聽聞諸佛真實之法了嗎？』阿難回答說：『是的，世尊，今天才聽聞如此章句甚深的法藏，甚為稀有。能令一切地獄、餓鬼、諸天人等一切眾生無不解脫，能滅一切諸罪業報。』當時，佛告訴阿難：『善男子，說得好！如你所言，真實不虛。若我在世，若去世后，此經在閻浮提（我們所居住的這個世界）猶如日光照明世間，眾生蒙受恩澤，得見四方。又如諸山之中須彌山（佛教宇宙觀中的中心山）最高，若居其頂，即皆得見四方之事。此陀羅尼經（總持法門，以簡短的語句包含深刻的意義）亦復如是，諸法中最高，見諸法相。又如大海而無邊底，此陀羅尼經亦復如是而無邊底，所得功德亦無邊底。善男子，我以如是無邊法藏付囑於你，你可護念修行受持。』當時，阿難對佛說：『世尊，若如是者，我不堪任修行受持如是經典。何以故？此法甚深無邊際故，此經最高如須彌山故，非是聲聞（聽聞佛法而修行的弟子）之所能持。何以故？難得邊際故，非我所知故。以是因緣，我不堪任受持修行如是經典。』

當時，佛告訴阿難：『你認為如何？假使有天名曰矜伽（不確定，可能指一種天神），居住在非想非非想天（色界頂天的最高層），身長一由旬（古印度長度單位，約合11-15公里），若二由旬，至於九十由旬，若八百由旬。如是等天而無一善，唯有諸惡圍繞此身。若以頭髮爪皮毛孔，一一出火能燒一切。善男子，此天假使下閻浮提，若到山谷叢林，若到泉源河池之處城邑聚落，是天惡力身

【English Translation】 English version: Therefore, I came to disturb you. At that time, the assembly of five hundred great disciples, Bodhisattva-Mahasattvas, Upasakas (male lay devotees), Upasikas (female lay devotees), householders, sons of householders, Devas (gods), humans, Mara Kings (demon kings), great Bodhisattvas like Varuna (a Vedic deity, possibly referring to a powerful Bodhisattva), and Yakshas (a type of spirit), such a great assembly rejoiced, danced, and respectfully practiced.

At that time, the Buddha said to Ananda, 'Have you heard the true Dharma of all Buddhas?' Ananda replied, 'Yes, World Honored One, today I have heard such profound Dharma treasures in these verses, which are extremely rare. They can liberate all beings in hells, hungry ghosts, Devas, humans, and so on, and can extinguish all sinful karmic retributions.' At that time, the Buddha said to Ananda, 'Good man, well said! As you have said, it is true and not false. Whether I am in the world or after my passing, this Sutra in Jambudvipa (the continent where we live) is like the sunlight illuminating the world, and beings receive grace and can see the four directions. Moreover, like Mount Sumeru (the central mountain in Buddhist cosmology) among all mountains, if one dwells on its peak, one can see all things in the four directions. This Dharani Sutra (a collection of mantras or spells) is also like this, the highest among all Dharmas, seeing the characteristics of all Dharmas. Moreover, like the ocean without a shore, this Dharani Sutra is also without a shore, and the merits obtained are also without a shore. Good man, I entrust such a boundless Dharma treasure to you, you should protect, contemplate, practice, and uphold it.' At that time, Ananda said to the Buddha, 'World Honored One, if that is so, I am not capable of practicing and upholding such a Sutra. Why? Because this Dharma is extremely profound and boundless, this Sutra is as high as Mount Sumeru, and it is not something that Sravakas (disciples who hear and practice the Dharma) can uphold. Why? Because it is difficult to reach its boundaries, and it is beyond my knowledge. For this reason, I am not capable of upholding and practicing such a Sutra.'

At that time, the Buddha said to Ananda, 'What do you think? Suppose there is a Deva named Kinkara (uncertain, possibly referring to a type of Deva), dwelling in the Heaven of Neither Perception nor Non-Perception (the highest realm in the Formless Realm), with a body length of one Yojana (an ancient Indian unit of distance, approximately 11-15 kilometers), or two Yojanas, up to ninety Yojanas, or eight hundred Yojanas. Such a Deva has no good, only evils surrounding his body. If from each hair, nail, skin, and pore, fire could emerge and burn everything. Good man, if this Deva descends to Jambudvipa, whether to valleys, forests, springs, rivers, ponds, cities, or villages, this Deva's evil power body

中出火。能燒一切三千大千世界。善男子假使當有如是等事。寧可畏不。阿難白言甚可畏也。世尊假使有如是苦當云何滅耶。善男子汝今若畏如是苦者。汝當修行受持讀誦大方等陀羅尼經。假使當有如是諸火。變成種種七寶蓮華。善男子以是因緣。當知此經有大威神功德之力。能滅如是無量惡咎。複次善男子且置此事。若有一像一身十頭。頭有二牙身有四足。如是等象世間暴惡。日日食時而不擇處。于其日日食中有四生眾生。如是惡象悉皆食啖。其中眾生若有覺者。跳騰突走而求得脫。若當不覺此惡象者必為所食。善男子如是等象寧可畏不。阿難白佛言可畏世尊。若有眾生能壞如是惡象心不。佛言有。阿難言何人是也。善男子若有修行此陀羅尼者即其人也。若有受持讀誦即是其人。

複次善男子假使有蛇受性甚惡。此蛇所至到處。若值眾人一切有命之屬。若聞其臭亦能害命。若見其形亦能害命。若到泉源叢林浴池諸產氣處能悉枯涸。若眾生類若聞此名口啞不言。善男子如是等事寧可畏不。阿難白言可畏世尊。頗有四生眾生能滅如是等苦不。佛告阿難善男子有。阿難白言何人是也。佛告阿難。若有善男子善女人。修行受持讀誦此陀羅尼者即其人也。

複次善男子若復有龍居在世間。此龍受性極大暴惡。若見

【現代漢語翻譯】現代漢語譯本：『中出火』（從內部產生的火焰）。能夠焚燒一切三千大千世界（佛教宇宙觀中的最大世界）。善男子，假設真有這樣的事情發生，難道不可怕嗎？阿難（佛陀的十大弟子之一）回答說：『非常可怕，世尊。』世尊，如果真有這樣的苦難，應當如何才能滅除呢？善男子，你如果畏懼這樣的苦難，就應當修行、受持、讀誦《大方等陀羅尼經》。假設真有這樣的諸火，也會變成種種七寶蓮花。善男子，因為這個因緣，應當知道這部經有巨大的威神功德之力，能夠滅除像這樣的無量罪惡。再者，善男子，暫且放下這件事。如果有一頭象，一身十頭，每個頭有兩顆牙，身體有四隻腳。這樣的像在世間非常暴惡，每天吃東西的時候不選擇地方。在它每天所吃的食物中，有胎生、卵生、濕生、化生四種眾生。這樣的惡象全部都吃掉。其中的眾生如果有覺察的，就跳躍奔逃而求得脫身。如果不能覺察到這頭惡象，必定會被它吃掉。善男子，像這樣的象難道不可怕嗎？阿難稟告佛說：『可怕，世尊。』如果有眾生能夠摧毀這頭惡象的心嗎？佛說：『有。』阿難說：『是什麼人呢？』善男子，如果有修行這個陀羅尼的人，就是那個人。如果有受持讀誦這個陀羅尼的人，就是那個人。再者，善男子，假設有蛇，秉性非常惡毒。這條蛇所到之處，如果遇到眾人以及一切有生命的生物，如果聞到它的氣味也能害人性命，如果看到它的形狀也能害人性命。如果到達泉源、叢林、浴池等產生氣息的地方，能使它們全部枯竭。如果眾生聽到它的名字，就會口啞不能說話。善男子，像這樣的事情難道不可怕嗎？阿難回答說：『可怕，世尊。』有沒有四生眾生能夠滅除像這樣的苦難呢？佛告訴阿難：『善男子，有。』阿難稟告佛說：『是什麼人呢？』佛告訴阿難：『如果有善男子、善女人，修行、受持、讀誦這個陀羅尼，就是那個人。』再者，善男子，如果又有龍居住在世間。這條龍秉性極其暴虐。

【English Translation】 English version: 'Fire from within'. It can burn all the three thousand great thousand worlds (the largest world in Buddhist cosmology). Good man, if such a thing were to happen, wouldn't it be terrifying? Ānanda (one of the ten principal disciples of the Buddha) replied, 'It would be very terrifying, World-Honored One.' World-Honored One, if there were such suffering, how could it be extinguished? Good man, if you fear such suffering, you should practice, uphold, read, and recite the Great Extensive Dhāraṇī Sūtra. If there were such fires, they would transform into various seven-jeweled lotuses. Good man, because of this cause, you should know that this sūtra has great majestic spiritual power and merit, capable of extinguishing such immeasurable evils. Furthermore, good man, let's put this matter aside for now. If there were an elephant with one body and ten heads, each head with two tusks, and the body with four legs. Such an elephant would be extremely violent in the world, eating without choosing a place every day. In its daily food, there would be four types of beings: born from wombs, born from eggs, born from moisture, and born from transformation. This evil elephant would devour them all. Among these beings, those who are aware would leap and run to escape. If they are not aware of this evil elephant, they would surely be eaten. Good man, wouldn't such an elephant be terrifying? Ānanda reported to the Buddha, 'It is terrifying, World-Honored One.' Are there beings who can destroy the mind of this evil elephant? The Buddha said, 'Yes.' Ānanda said, 'Who are they?' Good man, if there are those who practice this dhāraṇī, they are the ones. If there are those who uphold, read, and recite it, they are the ones. Furthermore, good man, suppose there is a snake with a very evil nature. Wherever this snake goes, if it encounters people and all living beings, its odor can harm their lives, and its appearance can also harm their lives. If it reaches springs, forests, bathing ponds, and places where energy is produced, it can dry them all up. If living beings hear its name, they become mute and cannot speak. Good man, aren't such things terrifying? Ānanda replied, 'They are terrifying, World-Honored One.' Are there beings of the four types of birth who can extinguish such suffering? The Buddha told Ānanda, 'Good man, there are.' Ānanda reported to the Buddha, 'Who are they?' The Buddha told Ānanda, 'If there are good men and good women who practice, uphold, read, and recite this dhāraṇī, they are the ones.' Furthermore, good man, if there is a dragon living in the world. This dragon is extremely violent in nature.

人類若畜生類及以樹木五穀叢林濕生卵生等。如上惡龍若見如是。一一諸事橫生瞋恚。又能吐火亦能吐水。頗有人能滅足上諸惡不。善男子若國邑聚落中但有一人。已曾受持讀誦修行陀羅尼典。如上諸事悉皆消滅。無量眾生遭此人恩而得安隱。善男子以是因緣。當知此經有無量威神功德之力。以是因緣我今語汝。受持此經我去世后。此經若在閻浮提內。即是眾生大珍寶也。若能修行受持讀誦。當知是人全用寶者。若復有人但能讀誦。當知是人得中分寶。若以種種涂香末香花繒幡蓋而供養者。當知是人得下分寶。

善男子吾今為汝說下分寶因緣之相。善男子若有一人。神通無礙如文殊師利亦喻於我。辯才無礙喻我二人。於一劫中常以辯才。能為無量無邊眾生說法。令住一生補處菩薩摩訶薩。復盡神通以種種衣服臥具飲食湯藥。供養是諸菩薩。是人福報寧為多不。阿難白言甚多世尊。善男子若復有人。以涂香末香華繒幡蓋。以用供養此經典中一四句偈。又若供養讀誦之者。此人功德復過於我二人所作。何況盡形修行受持讀誦者耶。此人功德不可稱計。若算師若算師弟子。算數盡計百千萬分不能知一。善男子且置此事。假使有諸菩薩一生當得作佛。若百千萬億恒河沙數。是諸菩薩盡神通力又盡辯才。若一劫乃至百千萬

【現代漢語翻譯】現代漢語譯本：如果人類、畜生，以及樹木、五穀、叢林、濕生、卵生等等。如果上述惡龍見到這些，對每一件事都橫生瞋恚，又能吐火也能吐水。是否有人能滅除（惡龍）足下的這些災禍呢？善男子，如果國家、城邑、村落中只要有一個人，曾經受持、讀誦、修行陀羅尼經典，上述的各種災禍都會全部消滅。無量的眾生因為這個人而得到安穩。善男子，因為這個因緣，應當知道這部經有無量的威神功德之力。因為這個因緣，我現在告訴你，受持這部經，我去世后，這部經如果在閻浮提（Jambudvipa，指我們所居住的這個世界）內，就是眾生的大珍寶啊。如果能夠修行、受持、讀誦，應當知道這個人是完全用寶的人。如果有人只是能夠讀誦，應當知道這個人得到中等分的寶。如果用種種涂香、末香、花、繒幡、寶蓋來供養，應當知道這個人得到下等分的寶。

善男子，我現在為你解說下等分寶的因緣之相。善男子，如果有一個人，神通無礙如同文殊師利（Manjushri，智慧的象徵），也比得上我（指佛陀）。辯才無礙比得上我和文殊師利二人。在一劫（kalpa，佛教時間單位，極長的時間）中常常以辯才，能為無量無邊的眾生說法，使他們安住於一生補處菩薩摩訶薩（Bodhisattva-Mahasattva，即將成佛的菩薩）的果位。又用盡神通，用種種衣服、臥具、飲食、湯藥，供養這些菩薩。這個人的福報難道多不多呢？阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）回答說：『非常多，世尊。』善男子，如果有人，用涂香、末香、花、繒幡、寶蓋，來供養這部經典中的一個四句偈，或者供養讀誦這部經典的人，這個人的功德超過我和文殊師利二人所做的功德。何況是盡形（終身）修行、受持、讀誦的人呢？這個人的功德不可稱量計算。即使是算師或者算師的弟子，用盡算數來計算，即使計算到百千萬分也不能知道其中的一分。善男子，暫且放下這件事。假如有諸位菩薩一生應當成佛，如果有一百千萬億恒河沙數（Ganges sands，比喻極多的數量）的菩薩，用盡神通力又用盡辯才，如果一劫乃至百千萬劫

【English Translation】 English version: If humans, animals, as well as trees, five grains, forests, those born from moisture, those born from eggs, and so on. If the aforementioned evil dragons see these, they will generate anger towards each and every thing, and they can also spew fire and water. Is there anyone who can extinguish these calamities under (the dragons') feet? Good man, if in a country, city, or village there is just one person who has received, upheld, recited, and practiced the Dharani (Dharani, a type of Buddhist mantra or spell) scripture, all the aforementioned calamities will be completely eliminated. Countless sentient beings will attain peace and security because of this person's kindness. Good man, because of this cause and condition, you should know that this scripture has immeasurable majestic and virtuous power. Because of this cause and condition, I now tell you, uphold this scripture, and after my passing, if this scripture is within Jambudvipa (Jambudvipa, the continent where we live), it will be a great treasure for sentient beings. If one can practice, uphold, and recite it, know that this person is completely using the treasure. If someone can only recite it, know that this person obtains a medium share of the treasure. If one uses various scented ointments, powdered incense, flowers, silk banners, and canopies to make offerings, know that this person obtains a lower share of the treasure.

Good man, I will now explain to you the characteristics of the cause and condition for the lower share of the treasure. Good man, if there is a person whose supernatural powers are unobstructed like Manjushri (Manjushri, the embodiment of wisdom), and is also comparable to me (referring to the Buddha). Whose eloquence is unobstructed, comparable to me and Manjushri. Who constantly uses eloquence for one kalpa (kalpa, an extremely long period of time in Buddhism), to preach the Dharma to immeasurable and boundless sentient beings, causing them to dwell in the stage of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great bodhisattva) who will attain Buddhahood in their next life. And who also exhausts their supernatural powers, using various clothes, bedding, food, medicine, and tonics to make offerings to these Bodhisattvas. Is this person's merit and reward great or not? Ananda (Ananda, one of the Buddha's ten great disciples, known for his excellent memory) replied: 'Very great, World Honored One.' Good man, if there is someone who uses scented ointments, powdered incense, flowers, silk banners, and canopies to make offerings to one four-line verse within this scripture, or makes offerings to those who recite this scripture, this person's merit surpasses the merit made by me and Manjushri. How much more so for those who practice, uphold, and recite it throughout their lives? This person's merit is immeasurable and incalculable. Even if a mathematician or a mathematician's disciple were to exhaust all methods of calculation, even calculating to a hundred millionth part, they would not be able to know even one part of it. Good man, let us set aside this matter. Suppose there are Bodhisattvas who are to become Buddhas in their next life, if there are a hundred million trillion Ganges sands (Ganges sands, a metaphor for an extremely large number) of Bodhisattvas, exhausting their supernatural powers and eloquence, if for one kalpa or even a hundred million trillion kalpas

劫同入禪定。如是無量菩薩。欲思惟修行受持讀誦此大方等陀羅尼者。百千萬分不及其一。

善男子當知是經有大威神功德之力。又是國中之大寶藏。一切眾生之所歸向。以是因緣吾今語汝。受持此經在閻浮提。廣宣流佈為眾生說。令諸眾生得究竟樂。爾時阿難及五百大弟子無量大眾。即從座起偏袒右肩。右膝著地頂禮佛足歡喜奉行。

大方等陀羅尼經授記分第二

爾時雷音即從座起偏袒右肩。合掌向佛而作是言。善哉世尊巧說行業因緣。往昔所作今已說竟。以此大方等陀羅尼經。付囑阿難流佈於後。無量眾生當於此經獲大善利。快哉世尊大慈悲主。佛告雷音。善男子如汝所言。吾所應說今已說竟。諸未說者吾今當說真汝所宜。善男子汝于賢劫。當得作佛名雷音寶王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。國名普威。清凈無比純諸菩薩而集其中。是諸菩薩辯才無礙。神通無量了達方便。一一菩薩有大光明。能照八十萬億恒河沙剎土。睹斯光者即得總持。神通無量如諸菩薩而無異也。彼國所有莊嚴之事世間無比。比丘汝於此界而得作佛。壽六百二十萬歲。正法像法亦復如是。爾時聲聞五百大弟子眾。即從座起正服頂禮佛足。卻住一面同聲贊言。

世尊智慧如虛空　　悉知

【現代漢語翻譯】現代漢語譯本：即使無量菩薩用無數劫的時間一同入禪定，想要思維、修行、受持、讀誦這部《大方等陀羅尼經》，也連百分之一、千分之一都趕不上。

善男子，你應該知道這部經有巨大的威神功德之力，又是國家中的大寶藏，一切眾生都歸向它。因為這個緣故，我現在告訴你，受持這部經，在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛宣揚流佈，為眾生解說，使眾生得到究竟的快樂。當時，阿難（Ananda，佛陀的十大弟子之一）和五百位大弟子以及無量的大眾，立即從座位上站起來，袒露右肩，右膝跪地，頂禮佛足，歡喜地奉行。

《大方等陀羅尼經》授記分第二

當時，雷音（Leiyin）菩薩立即從座位上站起來，袒露右肩，合掌向佛，說道：『善哉，世尊，巧妙地解說了行業因緣。過去所作的因，現在已經說完了。將這部《大方等陀羅尼經》咐囑給阿難（Ananda），使其在後世流佈。無量的眾生將從這部經中獲得巨大的利益。太好了，世尊，您真是大慈悲的主！』佛告訴雷音（Leiyin）菩薩：『善男子，正如你所說，我所應該說的，現在已經說完了。那些未說的，我現在將說，真正適合你。善男子，你將在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）成佛，名號為雷音寶王如來（Leiyinbaowang Tathagata），應供（Arhat），正遍知（Samyak-sambuddha），明行足（Vidya-charana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purusa-damya-sarathi），天人師（Sasta deva-manusyanam），佛（Buddha），世尊（Bhagavan）。國名叫普威（Puwei）。清凈無比，純粹由諸菩薩聚集其中。這些菩薩辯才無礙，神通無量，了達方便。每一位菩薩都有巨大的光明，能夠照耀八十萬億恒河沙數的剎土。見到這光明的人，就能得到總持（Dharani，總攝憶持之意）。神通無量，如同諸菩薩一樣，沒有什麼不同。那個國家所有的莊嚴之事，世間無比。比丘，你將在這個世界成佛，壽命六百二十萬歲。正法時期和像法時期也同樣長久。』當時，聲聞（Sravaka，聽聞佛法而修行的弟子）中的五百位大弟子，立即從座位上站起來，整理好衣服，頂禮佛足，退到一旁，同聲讚歎道：

『世尊的智慧如同虛空，完全知曉……』

【English Translation】 English version: Even if immeasurable Bodhisattvas were to enter Samadhi together for countless kalpas, their ability to contemplate, practice, uphold, recite this Great Vaipulya Dharani Sutra would not amount to even one percent or one thousandth of its merit.

'Good man, you should know that this Sutra possesses great majestic spiritual power and merit. It is also the great treasure of the country, to which all sentient beings turn. For this reason, I now tell you to uphold this Sutra, widely propagate and disseminate it in Jambudvipa (the world we live in), and explain it to sentient beings, enabling them to attain ultimate happiness. At that time, Ananda (one of the ten great disciples of the Buddha), along with five hundred great disciples and immeasurable multitudes, immediately rose from their seats, bared their right shoulders, knelt on their right knees, prostrated themselves at the Buddha's feet, and joyfully practiced accordingly.'

The Second Section: Bestowal of Prophecy in the Great Vaipulya Dharani Sutra

At that time, the Bodhisattva Leiyin (Thunder Sound) immediately rose from his seat, bared his right shoulder, joined his palms, and spoke to the Buddha, saying: 'Excellent, World Honored One, skillfully explaining the causes and conditions of karma. The causes created in the past have now been fully explained. Entrusting this Great Vaipulya Dharani Sutra to Ananda (one of the ten great disciples of the Buddha) to propagate in later ages, immeasurable sentient beings will obtain great benefits from this Sutra. Wonderful, World Honored One, you are truly the Lord of Great Compassion!' The Buddha told the Bodhisattva Leiyin (Thunder Sound): 'Good man, as you have said, what I should have said has now been fully explained. Those things not yet spoken, I will now speak, truly suitable for you. Good man, you will attain Buddhahood in the Bhadrakalpa (a period in Buddhist cosmology), with the name Leiyinbaowang Tathagata (Thunder Sound Treasure King Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). Your country will be named Puwei (Universal Majesty). It will be incomparably pure, entirely populated by Bodhisattvas. These Bodhisattvas will possess unobstructed eloquence, immeasurable spiritual powers, and will fully understand expedient means. Each Bodhisattva will have great light, capable of illuminating eighty trillion Ganges River sands of Buddha-lands. Those who see this light will attain Dharani (total retention). Their spiritual powers will be immeasurable, like those of the Bodhisattvas, without any difference. All the adornments of that country will be unparalleled in the world. Bhikshu (monk), you will attain Buddhahood in this world, with a lifespan of six million two hundred thousand years. The Dharma-Ending Age and the Semblance Dharma Age will also be of the same duration.' At that time, the five hundred great disciples among the Sravakas (disciples who learn by hearing the Dharma) immediately rose from their seats, adjusted their robes, prostrated themselves at the Buddha's feet, retreated to one side, and praised in unison:

'The World Honored One's wisdom is like empty space, fully knowing...'

眾生去來相　十方一切皆見聞　　我當稽首眾寶王

爾時佛告五百大弟子眾。汝等亦當各各作佛俱同一號。號寶月王如來無所著至真等正覺。爾時佛授五百大弟子記時。十方三千大千世界。所有枯竭泉源池水。諸樹木等悉皆還生。爾時三千大千世界六種震動。諸梵天王及諸帝釋。見此相已各共思量。有何因緣現此瑞應。為大德天生。為授諸菩薩摩訶薩阿耨多羅三藐三菩提記耶。爾時所有一切諸天。即往娑婆世界。往見釋迦牟尼佛已。授諸聲聞大弟子記。即時頭面禮世尊足。禮已卻住一面同聲贊言。

世尊智慧甚深妙　　能潤一切諸敗種　猶如蓮花真妙色　　不著世間如虛空

爾時諸天說偈贊已。佛告諸天子。汝等不久亦當得阿耨多羅三藐三菩提成一切智。是時佛告東方天子。汝今諦聽當爲汝說成佛因緣。東方有世界名曰離垢。汝於此界當得阿耨多羅三藐三菩提成一切智。佛告南方天子。有世界名曰染色。汝於此界當得阿耨多羅三藐三菩提成一切智。佛告西方天子。有世界名曰妙色。汝於此界當得阿耨多羅三藐三菩提成一切智。佛告北方天子。有世界名曰眾難。汝於此界當得阿耨多羅三藐三菩提成一切智。天子白佛言。世界何故名曰眾難。佛言彼界昔來未有佛故。故名眾難。佛告下方天子。有世界

【現代漢語翻譯】現代漢語譯本眾生去來相十方一切皆見聞，我當稽首眾寶王。爾時，佛告訴五百位大弟子：『你們也應當各自成佛，共同擁有一個名號，號為寶月王如來（Ratnachandra-rāja-tathāgata），無所著至真等正覺。』當時，佛為五百位大弟子授記時，十方三千大千世界所有枯竭的泉源池水，以及諸樹木等，全部都恢復生長。當時，三千大千世界發生六種震動。諸梵天王（Brahmā）及諸帝釋（Indra），見到這種景象后，各自思量：『有什麼因緣顯現這種瑞應？是為大德天人降生，還是為諸菩薩摩訶薩（Bodhisattva-mahāsattva）授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）記？』當時，所有一切諸天，即刻前往娑婆世界（Sahā world），去拜見釋迦牟尼佛（Śākyamuni Buddha），得知佛為諸聲聞大弟子授記，即時頭面頂禮世尊的足，禮畢後退到一旁，同聲讚歎道：『世尊智慧甚深微妙，能滋潤一切諸敗種，猶如蓮花真妙色，不著世間如虛空。』當時，諸天說完偈頌讚嘆后，佛告訴諸天子：『你們不久也將證得阿耨多羅三藐三菩提，成就一切智。』這時，佛告訴東方天子：『你現在仔細聽，我將為你宣說成佛的因緣。東方有一個世界，名叫離垢（Vimala）。你於此界，當得阿耨多羅三藐三菩提，成就一切智。』佛告訴南方天子：『有一個世界，名叫染色（Raṅga）。你於此界，當得阿耨多羅三藐三菩提，成就一切智。』佛告訴西方天子：『有一個世界，名叫妙色（Śubha-varṇa）。你於此界，當得阿耨多羅三藐三菩提，成就一切智。』佛告訴北方天子：『有一個世界，名叫眾難（Bahukṛcchra）。你於此界，當得阿耨多羅三藐三菩提，成就一切智。』天子問佛：『世界為何名叫眾難？』佛說：『那個世界過去以來沒有佛出現，所以名叫眾難。』佛告訴下方天子：『有一個世界』

【English Translation】 English version The Aspect of Beings' Coming and Going All in the ten directions are seen and heard, I shall bow to the King of All Treasures. At that time, the Buddha told the assembly of five hundred great disciples: 'You should each also become Buddhas, sharing the same name, called Ratnachandra-rāja-tathāgata (寶月王如來), the Untainted, Truthful, Perfectly Enlightened One.' At the time when the Buddha bestowed predictions upon the five hundred great disciples, all the dried-up springs, ponds, and waters, as well as all the trees, etc., in the ten directions' three thousand great thousand worlds, were restored to life. At that time, the three thousand great thousand worlds experienced six kinds of tremors. The Brahma (梵天王) kings and the Indra (帝釋), seeing this sign, each pondered: 'What is the cause for this auspicious response? Is it the birth of a virtuous deva, or is it the prediction of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提) for the Bodhisattva-mahāsattvas (菩薩摩訶薩)?' At that time, all the devas immediately went to the Sahā world (娑婆世界) to see Śākyamuni Buddha (釋迦牟尼佛). Having learned that the Buddha had bestowed predictions upon the great disciples who were śrāvakas, they immediately prostrated themselves at the feet of the World-Honored One. After prostrating, they stood to one side and praised in unison: 'The World-Honored One's wisdom is profound and wondrous, able to nourish all withered seeds, like a lotus flower of true and exquisite color, unattached to the world like empty space.' At that time, after the devas recited the verses of praise, the Buddha told the devaputras: 'You will also soon attain anuttarā-samyak-saṃbodhi and achieve all-knowing wisdom.' At this time, the Buddha told the devaputra of the east: 'Listen carefully now, I will explain to you the causes and conditions for becoming a Buddha. There is a world in the east called Vimala (離垢). In that world, you shall attain anuttarā-samyak-saṃbodhi and achieve all-knowing wisdom.' The Buddha told the devaputra of the south: 'There is a world called Raṅga (染色). In that world, you shall attain anuttarā-samyak-saṃbodhi and achieve all-knowing wisdom.' The Buddha told the devaputra of the west: 'There is a world called Śubha-varṇa (妙色). In that world, you shall attain anuttarā-samyak-saṃbodhi and achieve all-knowing wisdom.' The Buddha told the devaputra of the north: 'There is a world called Bahukṛcchra (眾難). In that world, you shall attain anuttarā-samyak-saṃbodhi and achieve all-knowing wisdom.' The devaputra asked the Buddha: 'Why is the world called Bahukṛcchra?' The Buddha said: 'Because in that world, there has been no Buddha in the past, it is called Bahukṛcchra.' The Buddha told the devaputra of the lower direction: 'There is a world'

名曰眾聲。汝於此界當得阿耨多羅三藐三菩提成一切智。佛告上方天子。有世界名曰眾妙。汝於此界當得阿耨多羅三藐三菩提成一切智。佛告十方世界一切諸天子。汝等亦當各各作佛。

爾時世尊授諸天子記。時放大光明普照十方界大小鐵圍山。爾時大小鐵圍山間。所有餓鬼阿修羅等。無量億千見此光明。一一光頭各有化佛。時諸化佛呼諸餓鬼。汝等苦人可往閻浮提可服良藥。是時餓鬼遙見釋迦牟尼佛坐師子座。授諸天人阿耨多羅三藐三菩提記。爾時眾中有一阿修羅。即上高山呼諸餓鬼。汝等苦人可往閻浮提。得聞諸佛甘露法味。爾時諸鬼即從此人往閻浮提。見釋迦牟尼佛與無量大眾。前後圍繞而為說法。爾時阿修羅見諸大眾。同曜金色悉有三十二相八十種好。是時阿修羅而自念言。何者是佛。爾時世尊知其心念。踴在虛空高七多羅樹坐寶蓮華。時阿修羅以偈贊佛。

世尊面目如月王　　能破一切諸黑闇　今復拔濟於我等　　我等歸命天中尊

爾時世尊告諸餓鬼。汝等在此凡經幾載時。阿修羅而白佛言。我等遙聞九十二億諸佛已過。今日乃得值天中王。爾時世尊為諸餓鬼說十二因緣。為阿修羅說六波羅蜜。說此法時。阿修羅等發阿耨多羅三藐三菩提心。時諸餓鬼即時脫身求索出家。爾時世尊告善男

【現代漢語翻譯】現代漢語譯本：名為眾聲。你在此世界應當證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），成就一切智慧。佛告訴上方的天子：『有世界名為眾妙。你在此世界應當證得阿耨多羅三藐三菩提，成就一切智慧。』佛告訴十方世界一切諸天子：『你們也應當各自成佛。』

當時，世尊為諸天子授記。當時放出大光明，普遍照耀十方世界的大小鐵圍山（Cakravāḍa）。當時，大小鐵圍山之間，所有的餓鬼、阿修羅（Asura）等，無量億千都見到此光明。每一道光芒的頂端都有一尊化佛。當時，諸化佛呼喚諸餓鬼：『你們這些受苦的人，可以前往閻浮提（Jambudvīpa），可以服用良藥。』當時，餓鬼遙遠地看見釋迦牟尼佛（Śākyamuni Buddha）坐在獅子座上，為諸天人授阿耨多羅三藐三菩提記。當時，大眾中有一位阿修羅，立即登上高山呼喚諸餓鬼：『你們這些受苦的人，可以前往閻浮提，得聞諸佛的甘露法味。』當時，諸鬼立即跟隨此人前往閻浮提，見到釋迦牟尼佛與無量大眾，前後圍繞著他，為他們說法。當時，阿修羅見到諸大眾，都閃耀著金色光芒，都具有三十二相和八十種好。當時，阿修羅心中思念：『哪一位是佛呢？』當時，世尊知道他的心念，騰躍到虛空中，高七多羅樹，坐在寶蓮華上。當時，阿修羅以偈頌讚佛：

『世尊面容如月亮之王，能破除一切黑暗，如今又救拔我們，我們歸命于天中之尊。』

當時，世尊告訴諸餓鬼：『你們在此已經多少年了？』阿修羅稟告佛說：『我們遙遠地聽說九十二億諸佛已經過去，今天才得值遇天中之王。』當時，世尊為諸餓鬼說十二因緣，為阿修羅說六波羅蜜（ṣaṭ-pāramitā）。說此法時，阿修羅等發阿耨多羅三藐三菩提心。當時，諸餓鬼立即脫離鬼身，請求出家。當時，世尊告訴善男子：

【English Translation】 English version: Named 'Multitude of Voices'. In this world, you shall attain anuttara-samyak-sambodhi (supreme perfect enlightenment), accomplishing all wisdom. The Buddha told the gods of the upper realms: 'There is a world named 'Multitude of Wonders'. In this world, you shall attain anuttara-samyak-sambodhi, accomplishing all wisdom.' The Buddha told all the gods of the ten directions: 'You shall also each become Buddhas.'

At that time, the World-Honored One bestowed predictions upon the gods. At that time, he emitted great light, universally illuminating the great and small iron mountains (Cakravāḍa) of the ten directions. At that time, all the hungry ghosts, asuras (Asura), and others between the great and small iron mountains, in countless billions, saw this light. At the head of each ray of light was a manifested Buddha. At that time, the manifested Buddhas called out to the hungry ghosts: 'You suffering beings, you may go to Jambudvīpa (Jambudvīpa), you may take good medicine.' At that time, the hungry ghosts saw from afar Śākyamuni Buddha (Śākyamuni Buddha) sitting on a lion throne, bestowing predictions of anuttara-samyak-sambodhi upon the gods and humans. At that time, among the assembly, there was an asura who immediately ascended a high mountain and called out to the hungry ghosts: 'You suffering beings, you may go to Jambudvīpa, and hear the nectar-like flavor of the Dharma of all the Buddhas.' At that time, the ghosts immediately followed this person to Jambudvīpa, and saw Śākyamuni Buddha surrounded by a boundless multitude, before and behind, expounding the Dharma for them. At that time, the asura saw that the multitude all shone with golden light, all possessing the thirty-two marks and eighty minor characteristics. At that time, the asura thought to himself: 'Which one is the Buddha?' At that time, the World-Honored One knew his thoughts, and leaped into the sky, seven tala trees high, sitting on a jeweled lotus flower. At that time, the asura praised the Buddha with a verse:

'The World-Honored One's face is like the king of the moon, able to break all darkness, now also rescuing us, we take refuge in the Honored One among the heavens.'

At that time, the World-Honored One told the hungry ghosts: 'How many years have you been here?' The asura reported to the Buddha: 'We have heard from afar that ninety-two billion Buddhas have already passed, and only today do we encounter the King among the heavens.' At that time, the World-Honored One spoke the twelve links of dependent origination for the hungry ghosts, and spoke the six perfections (ṣaṭ-pāramitā) for the asura. When this Dharma was spoken, the asuras and others aroused the mind of anuttara-samyak-sambodhi. At that time, the hungry ghosts immediately shed their ghost bodies and sought to leave home. At that time, the World-Honored One told the good men:

子。能於我法求索出家。時諸善男子即成沙門戒行具足。爾時世尊為諸比丘。說摩訶袒持陀羅尼章句。時諸比丘得阿羅漢。三明六通具八解脫。爾時舍利弗白佛言。世尊此經如是神力無量能使一切天人阿修羅地獄餓鬼集至道場。經力如是能救一切。受持經人功德云何。爾時佛告舍利弗。吾向語汝何用問為。爾時舍利弗白佛言。世尊受持此經者當以何供而供養之。佛告舍利弗。若有一人持頭目身體妻子婦兒象馬七珍以供養我。不如有人能一禮拜此經卷者。若復有人持四天下。以積珍寶至於梵天以供於我。不如有人與彼受持經者一食充軀。若復有人於三千大千世界。積于珍寶至於倒立世界以供於我。不如有人持此章句一日一夜。何況盡形壽受持如是章句功德無量若復有人積于珍寶。遍至十方微塵等世界。上至豎立世界盡供於我。不如有人持一四句偈。轉教他人功德無量無邊。

佛告舍利弗。一切聲聞辟支佛等。上至十住菩薩。算數譬喻不能知彼受持經者少分功德。爾時佛告阿難。汝聞如是功德聚不。唯然世尊我向已聞。且置此事。吾今當更語汝。阿難汝今諦聽。當爲汝說此經功德。于汝意云何。一切十方所有蠅虻之類。若有一人解種種語。如是諸眾生而以化之。上至禽獸諸眾生類令得人身。復能令其信於三世。是人

【現代漢語翻譯】現代漢語譯本：佛陀說：『孩子們，如果有人能在我的教法中尋求出家，這些善男子就能成為戒行圓滿的沙門。』當時，世尊為眾比丘宣說了《摩訶袒持陀羅尼》的章句。當時，眾比丘證得了阿羅漢果，具足三明六通和八解脫。當時，舍利弗（智慧第一的佛陀弟子）問佛陀說：『世尊，此經有如此神奇的力量，能夠使一切天人（天界的眾生），阿修羅（一種好戰的神），地獄餓鬼（受苦的眾生）聚集到道場。經書的力量如此之大，能夠救度一切。受持此經的人，功德如何呢？』當時，佛陀告訴舍利弗：『我正要告訴你，你又何必問呢？』當時，舍利弗問佛陀說：『世尊，受持此經的人，應當用什麼供養來供養它呢？』佛陀告訴舍利弗：『如果有人用頭、眼睛、身體、妻子、兒女、象、馬、七寶來供養我，不如有人能對這部經書禮拜一次。如果有人用四大部洲（指整個世界）堆滿珍寶，一直堆到梵天（色界天的最高處）來供養我，不如有人給受持此經的人提供一頓飯。如果有人在三千大千世界（極大的世界）中，堆滿珍寶，一直堆到倒立的世界來供養我，不如有人受持此經的章句一日一夜。何況盡一生受持這些章句，功德無量。如果有人堆滿珍寶，遍及十方微塵數的世界，上至豎立的世界，都用來供養我，不如有人持誦一句四句偈（佛經中的四句詩），轉教他人，功德無量無邊。』佛陀告訴舍利弗：『一切聲聞（聽聞佛法而證悟者）、辟支佛（獨自證悟者）等，上至十住菩薩（菩薩的十個階位），用算數譬喻都不能知道受持此經者少分的功德。』當時，佛陀告訴阿難（佛陀的侍者）：『你聽到這樣的功德聚集了嗎？』阿難回答說：『是的，世尊，我剛才已經聽到了。』『且放下這件事。我現在要再告訴你。阿難，你現在仔細聽，我將為你宣說此經的功德。你認為如何？如果有人能理解一切十方所有蒼蠅蚊蟲的語言，並且用這些語言來教化它們，甚至能將禽獸等眾生轉化為人身，又能讓他們相信三世（過去、現在、未來）因果，這個人…』

【English Translation】 English version: The Buddha said, 'Children, if someone can seek ordination in my Dharma, these good men will become fully ordained monks with complete precepts. ' At that time, the World Honored One spoke the verses of the 'Mahatandhridharani' to the monks. At that time, the monks attained Arhatship, possessing the Three Clarities, Six Supernatural Powers, and Eight Liberations. At that time, Shariputra (the Buddha's disciple foremost in wisdom) asked the Buddha, 'World Honored One, this sutra has such miraculous power that it can cause all devas (beings of the heavenly realms), asuras (a type of warring deity), hell-beings, and hungry ghosts (suffering beings) to gather at the Bodhimanda (place of enlightenment). The power of the sutra is so great that it can save all. What is the merit of those who uphold this sutra?' At that time, the Buddha told Shariputra, 'I am about to tell you, why do you ask?' At that time, Shariputra asked the Buddha, 'World Honored One, with what offerings should those who uphold this sutra make offerings to it?' The Buddha told Shariputra, 'If someone were to use their head, eyes, body, wife, children, elephants, horses, and the seven treasures to make offerings to me, it would not be as good as someone who could bow to this sutra once. If someone were to use the four great continents (referring to the entire world) filled with treasures, piled up to the Brahma Heaven (the highest of the Form Realm heavens) to make offerings to me, it would not be as good as someone who provides a single meal to someone who upholds this sutra. If someone were to fill the three thousand great thousand worlds (an extremely large world system) with treasures, piled up to the inverted world to make offerings to me, it would not be as good as someone who upholds the verses of this sutra for one day and one night. How much more so if they uphold these verses for their entire life, the merit is immeasurable. If someone were to pile up treasures, extending to the ten directions of dust-mote-like worlds, up to the upright worlds, and use them all to make offerings to me, it would not be as good as someone who holds a single four-line verse (a four-line poem from a Buddhist scripture) and teaches it to others, the merit is immeasurable and boundless.' The Buddha told Shariputra, 'All Shravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and even up to the Tenth Stage Bodhisattvas (the ten stages of a Bodhisattva), cannot know even a small portion of the merit of those who uphold this sutra, even with calculations and analogies.' At that time, the Buddha told Ananda (the Buddha's attendant), 'Have you heard of such a gathering of merit?' Ananda replied, 'Yes, World Honored One, I have just heard it.' 'Let us put this matter aside. I will now tell you more. Ananda, listen carefully now, I will explain the merit of this sutra to you. What do you think? If someone could understand the languages of all the flies and mosquitoes in the ten directions, and use these languages to teach them, and even transform beings such as birds and beasts into human bodies, and also enable them to believe in the law of cause and effect in the three times (past, present, and future), this person...'

功德寧為多不。阿難白佛甚多世尊。阿難若復有人。書持此經一四句偈此人功德復過於上百千萬分。乃至算數譬喻不能到邊。阿難且置此事。若復有人於此經中聞於一偈。不驚不怖不生誹謗。此人功德復過於上二分所作。亦以算數譬喻所不到邊。阿難且置此事。若復有人聞經歡喜。若自書寫若使人書寫。若見他寫若聞他寫心生歡喜。此人功德復過於上三分所作。阿難且置此事。若復有人辯才無礙。如文殊師利法王之子。化於一佛世界眾生。令其出家悉皆獲得四沙門果。復更有人如文殊師利。復化百六十世界眾生。或出家者或得阿羅漢者。或得辟支佛者。或發阿耨多羅三藐三菩提心者。于汝意云何。是二人功德寧為多不。阿難白佛甚多世尊。不可稱計不可度量。阿難若有一人。得聞此經歡喜踴躍。至於道場修行七日。此人功德復過於上一切所作。一切波旬所不能伏。阿難白佛言。我與大眾歡喜奉行。

爾時文殊師利法王之子菩薩摩訶薩。在大眾中作是念言。釋迦如來與無量大眾前後圍繞。說此大方等陀羅尼經。我今不知是義所趣今當請問。所以者何天中尊王唯有如來。乃能為我解說是義。作是念已即從座起。偏袒右肩右膝著地。恭敬合掌目不暫舍。白佛言世尊如前所說。昔于王舍大城授諸聲聞記。今復于舍衛國祇

【現代漢語翻譯】現代漢語譯本：功德難道不多嗎？阿難回答佛說：『非常多，世尊。』阿難，如果又有人，書寫、受持此經中的一句四句偈，此人的功德又超過上面所說的百千萬分，乃至用算數譬喻都無法窮盡。阿難，暫且放下此事。如果又有人於此經中聽到一句偈，不驚恐、不害怕、不生誹謗，此人的功德又超過上面所說的二分所作，也用算數譬喻無法窮盡。阿難，暫且放下此事。如果又有人聽聞此經歡喜，或者自己書寫，或者使人書寫，或者見他人書寫，或者聽他人書寫，心中生起歡喜，此人的功德又超過上面所說的三分所作。阿難，暫且放下此事。如果又有人辯才無礙，如同文殊師利（Manjushri，智慧第一的菩薩），法王之子，化度一個佛世界的眾生，令他們出家，全部獲得四沙門果（Sramana-phala，聲聞四果：須陀洹、斯陀含、阿那含、阿羅漢）。又有人如同文殊師利，又化度一百六十個世界的眾生，或者有出家的，或者有證得阿羅漢果的，或者有證得辟支佛果的，或者有發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的，你認為怎麼樣？這兩個人的功德難道不多嗎？阿難回答佛說：『非常多，世尊。不可稱量，不可度量。』阿難，如果有一個人，聽聞此經歡喜踴躍，至於道場修行七日，此人的功德又超過上面一切所作，一切波旬（Mara，魔）都不能降伏。阿難回答佛說：『我與大眾歡喜奉行。』這時，文殊師利（Manjushri，智慧第一的菩薩）法王之子菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），在大眾中這樣想：釋迦如來（Sakyamuni，佛陀）與無量大眾前後圍繞，說這部《大方等陀羅尼經》（Mahavaipulya Dharani Sutra）。我現在不知道這部經的意義所指，現在應當請問。為什麼呢？天中尊王唯有如來，才能為我解釋這部經的意義。』這樣想完，就從座位上站起來，袒露右肩，右膝著地，恭敬合掌，眼睛不離開佛，對佛說：『世尊，如前面所說，過去在王舍大城（Rajagrha，古印度城市）授予諸聲聞記，現在又在舍衛國祇（Jetavana，祇樹給孤獨園）

【English Translation】 English version: Are the merits not many? Ananda replied to the Buddha, 'Very many, World Honored One.' Ananda, if there is someone who writes and upholds a four-line verse from this sutra, the merits of this person will exceed the aforementioned by hundreds of thousands of times, even beyond the reach of calculation and analogy. Ananda, set aside this matter for now. If there is someone who hears a verse in this sutra, without being startled, without being afraid, and without giving rise to slander, the merits of this person will exceed the aforementioned by two parts, also beyond the reach of calculation and analogy. Ananda, set aside this matter for now. If there is someone who rejoices upon hearing this sutra, whether writing it themselves, or causing others to write it, or seeing others write it, or hearing others write it, and joy arises in their heart, the merits of this person will exceed the aforementioned by three parts. Ananda, set aside this matter for now. If there is someone with unobstructed eloquence, like Manjushri (Manjushri, Bodhisattva of Wisdom), the son of the Dharma King, who transforms the beings of a Buddha-world, causing them to leave home and all attain the four Sramana-phala (Sramana-phala, the four fruits of a Sravaka: Stream-enterer, Once-returner, Non-returner, Arhat). And if there is another person like Manjushri, who transforms the beings of one hundred and sixty worlds, some leaving home, some attaining Arhatship, some attaining Pratyekabuddhahood, and some generating the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), what do you think? Are the merits of these two people not many? Ananda replied to the Buddha, 'Very many, World Honored One. Incalculable, immeasurable.' Ananda, if there is a person who hears this sutra and rejoices with elation, and practices in the Bodhimanda (Bodhimanda, place of enlightenment) for seven days, the merits of this person will exceed all the aforementioned, and all Maras (Mara, demons) will be unable to subdue them. Ananda replied to the Buddha, 'I and the assembly will joyfully practice accordingly.' At that time, Manjushri (Manjushri, Bodhisattva of Wisdom), the son of the Dharma King, a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva), thought in the assembly: 'Sakyamuni (Sakyamuni, the Buddha), surrounded by a countless assembly, is expounding this Mahavaipulya Dharani Sutra (Mahavaipulya Dharani Sutra). I do not know the meaning to which this sutra is directed, and I should now inquire. Why? The King of Honor among the heavens is only the Tathagata (Tathagata, Thus Come One), who can explain the meaning of this sutra to me.' Having thought this, he rose from his seat, bared his right shoulder, knelt on his right knee, respectfully joined his palms, and without taking his eyes off the Buddha, said to the Buddha: 'World Honored One, as previously stated, in the great city of Rajagrha (Rajagrha, ancient Indian city) you bestowed predictions upon the Sravakas, and now again in Jetavana (Jetavana, Jeta Grove) in the country of Sravasti

陀林中。復授聲聞記。昔于波羅捺授諸聲聞大弟子記。世尊我今少有疑惑。欲請問如來唯佛聽許。

爾時舍利弗問文殊師利法王子言。世尊弘慈無量。授我等聲聞大弟子記已。不久當得阿耨多羅三藐三菩提成一切智。各於世界如今世尊。攝諸眾生常在道場。世尊不虛所言真實故能第二第三。授我等聲聞大弟子記。我等必當如釋迦牟尼如來。決定不虛無有疑也。文殊師利於汝意云何。我等當得阿耨多羅三藐三菩提不。文殊師利語舍利弗。于汝意云何。猶如枯樹更生枝不。猶如山水還本處不。猶如析石更還合不。如燋谷種更生芽不。如沸蘇中可種子不。如是諸事為可得不。舍利弗言不也文殊師利。如上諸事實不可得。文殊師利言。不可得者汝云何問我等。當得阿耨多羅三藐三菩提記心生歡喜。是受記法無有形段。無有言語無有去來。無有喜悅無有得相。乃無言語無有妄想。分別諸法授于記法。應作如是相然後得如性。夫授記法如虛空無色。亦如虛空無形。如浮雲無實。如風無體。空以聞聲不見其形。如水聚沫無有實處。如野馬焰乾闥婆城。當知如是諸法無有如是處。夫菩薩摩訶薩授記法。應如是觀諸法相若能如是觀者。乃名受阿耨多羅三藐三菩提記。

舍利弗問文殊師利言。若一切法性空者。如來以何法授我

【現代漢語翻譯】現代漢語譯本：在陀林中，佛陀再次為聲聞弟子授記。過去在波羅捺，佛陀已經為各位聲聞大弟子授記。世尊，我現在有些許疑惑，想請問如來，希望佛陀允許。當時，舍利弗問文殊師利法王子說：『世尊弘慈無量，已經為我們這些聲聞大弟子授記，不久之後將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就一切智慧，各自在世界中如同現在的世尊一樣，攝受一切眾生，常在道場。世尊所說真實不虛，所以能第二次、第三次為我們這些聲聞大弟子授記。我們必定會像釋迦牟尼如來（Sakyamuni Tathagata）一樣，這是決定不虛的，沒有疑惑。文殊師利，你認為如何？我們將來能證得阿耨多羅三藐三菩提嗎？』文殊師利對舍利弗說：『你認為如何？猶如枯樹還能再生枝條嗎？猶如山水還能回到原來的地方嗎？猶如分開的石頭還能重新合在一起嗎？猶如燒焦的谷種還能生出新芽嗎？猶如在沸騰的酥油中可以播種嗎？這些事情可能發生嗎？』舍利弗回答說：『不可能，文殊師利。如上面所說的這些事情都是不可能發生的。』文殊師利說：『既然不可能，你為何還要問我們是否能得到阿耨多羅三藐三菩提的授記，並且心生歡喜呢？這種授記之法沒有形狀，沒有言語，沒有來去，沒有喜悅，沒有得到之相，乃至沒有言語，沒有妄想，分別諸法而授記。應當這樣理解授記之相，然後才能如實地瞭解其本性。授記之法如同虛空沒有顏色，也如同虛空沒有形狀，如同浮雲沒有實體，如同風沒有形體。虛空可以聽到聲音卻看不到形狀，如同水中的泡沫沒有真實的處所，如同野馬的陽焰和乾闥婆城（Gandharva-pura，海市蜃樓）。應當知道這些法都沒有真實的處所。菩薩摩訶薩（Bodhisattva-Mahasattva）的授記之法，應當這樣觀察諸法的實相，如果能這樣觀察，才能說是得到了阿耨多羅三藐三菩提的授記。』舍利弗問文殊師利說：『如果一切法的自性都是空性的，如來用什麼法來為我們授記呢？』

【English Translation】 English version: In the Tuo forest, the Buddha again bestowed predictions upon the Sravaka disciples. In the past, in Varanasi, the Buddha had already bestowed predictions upon the great Sravaka disciples. World Honored One, I now have some doubts and wish to ask the Tathagata, hoping that the Buddha will permit it. At that time, Sariputra asked Manjusri, the Dharma Prince, saying, 'The World Honored One's great compassion is immeasurable. He has already bestowed predictions upon us, the great Sravaka disciples, that we will soon attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), achieve all wisdom, and each in our respective worlds, like the present World Honored One, will gather all sentient beings and always be present in the Bodhimanda. The World Honored One's words are true and not false, so He can bestow predictions upon us, the great Sravaka disciples, for the second and third time. We will surely be like Sakyamuni Tathagata (Thus Come One), this is definitely true and without doubt. Manjusri, what do you think? Will we attain Anuttara-samyak-sambodhi in the future?' Manjusri said to Sariputra, 'What do you think? Can a withered tree sprout branches again? Can mountain water return to its original source? Can separated stones be rejoined? Can scorched grain seeds sprout again? Can seeds be sown in boiling ghee? Are these things possible?' Sariputra replied, 'No, Manjusri. The things mentioned above are impossible.' Manjusri said, 'Since they are impossible, why do you ask whether we will receive the prediction of Anuttara-samyak-sambodhi and feel joyful? This Dharma of prediction has no form, no language, no coming or going, no joy, no sign of attainment, and even no language, no delusion, distinguishing all Dharmas and bestowing predictions. One should understand the sign of prediction in this way, and then one can truly understand its nature. The Dharma of prediction is like the emptiness of space without color, also like the emptiness of space without form, like floating clouds without substance, like wind without a body. Emptiness can hear sounds but cannot see shapes, like bubbles in water without a real place, like the heat haze of a mirage and a Gandharva-pura (city of গন্ধর্ব, mirage). One should know that these Dharmas have no real place. The Dharma of prediction of a Bodhisattva-Mahasattva should observe the characteristics of all Dharmas in this way. If one can observe in this way, then one can be said to have received the prediction of Anuttara-samyak-sambodhi.' Sariputra asked Manjusri, 'If the nature of all Dharmas is emptiness, with what Dharma does the Tathagata bestow predictions upon us?'

等阿耨多羅三藐三菩提記也。文殊師利答舍利弗言。如來以如如性授汝等記。舍利弗言如文殊師利所說中。無有如性。汝今語我如來以如如性授汝等記。文殊師利答舍利弗言。如來授記不即是如不離是如。舍利弗言如上所記無有形段。而今此法有形段無。文殊師利言。不有不無不離一不離二。不離色不即是色。舍利弗言且置此事。我近問汝。文殊師利如來三十二相有形段無。文殊師利言不即形段不離形段是三十二相。舍利弗言。如來授我等三菩提記寧虛妄乎。文殊師利言不即是虛妄不離是虛妄。舍利弗言當云何求。文殊師利言如如性中求。舍利弗言此如如性當於何求。文殊師利言于如來真諦中求。舍利弗言如來真諦當於何求。文殊師利言于如如性中求。舍利弗言即是如乎不即如乎。文殊師利言不即不離即是如性。舍利弗言即是如乎不即如乎。文殊師利言即亦是如不即亦如。不即不離是名如性。爾時舍利弗不識是何言。不知以何答。默而還去詣本坐處。

爾時佛告文殊師利法王子言。善哉善哉佛子。快說是語如授記法。夫授記者應如是觀是法性然名授記。時舍利弗在於佛前而自嘆說。舍于聲聞辟支佛心還至本業。佛告舍利弗善哉善哉善男子。乃能除舍聲聞辟支佛心還至本業。而不取著諸法性相。不久當得阿耨多羅

【現代漢語翻譯】現代漢語譯本等阿耨多羅三藐三菩提記也。（等待被給予無上正等正覺的預言）文殊師利（Manjusri，智慧的象徵）回答舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『如來（Tathagata，佛陀的稱號之一）以如如性（tathata，事物的真實本性）授予你們預言。』舍利弗說：『如文殊師利所說中，沒有如性。你現在告訴我如來以如如性授予你們預言。』文殊師利回答舍利弗說：『如來授予預言不即是如，不離是如。』舍利弗說：『如上所記沒有形段（具體的形狀和界限），而今此法有形段嗎？』文殊師利說：『不有不無，不離一不離二，不離色（rupa，物質現象）不即是色。』舍利弗說：『且放下此事。我近來問你，文殊師利，如來三十二相（thirty-two major marks，佛陀所具有的三十二種殊勝的身體特徵）有形段嗎？』文殊師利說：『不即形段，不離形段，是三十二相。』舍利弗說：『如來授予我等三菩提（bodhi，覺悟）記，難道是虛妄的嗎？』文殊師利說：『不即是虛妄，不離是虛妄。』舍利弗說：『應當如何求得？』文殊師利說：『在如如性中求。』舍利弗說：『此如如性應當在哪裡求？』文殊師利說：『于如來真諦（the true essence of the Tathagata）中求。』舍利弗說：『如來真諦應當在哪裡求？』文殊師利說：『于如如性中求。』舍利弗說：『即是如嗎？不即是如嗎？』文殊師利說：『不即不離，即是如性。』舍利弗說：『即是如嗎？不即是如嗎？』文殊師利說：『即亦是如，不即亦如。不即不離，是名如性。』當時舍利弗不認識這是什麼言語，不知道用什麼回答，默默地回到自己原來的座位。

當時佛告訴文殊師利法王子說：『善哉善哉，佛子。快說這番話，如授予預言之法。授予預言者應當這樣觀察，這法性（dharma-nature）自然名為授予預言。』當時舍利弗在佛前，自己嘆息說，捨棄聲聞（sravaka，聽聞佛法而證悟的修行者）、辟支佛（pratyekabuddha，獨自證悟的修行者）之心，回到本來的事業。佛告訴舍利弗說：『善哉善哉，善男子。能夠除舍聲聞、辟支佛之心，回到本來的事業，而不執著諸法性相。不久當得阿耨多羅（anuttara，無上）

【English Translation】 English version The prediction of Anuttara-samyak-sambodhi (supreme complete enlightenment). Manjusri (symbol of wisdom) answered Sariputra (one of the Buddha's ten principal disciples, known for his wisdom), saying, 'The Tathagata (one of the titles of the Buddha) bestows predictions upon you based on suchness (tathata, the true nature of things).' Sariputra said, 'In what Manjusri has said, there is no suchness. Now you tell me that the Tathagata bestows predictions upon you based on suchness.' Manjusri answered Sariputra, saying, 'The Tathagata's bestowing of predictions is neither identical to suchness nor separate from suchness.' Sariputra said, 'As recorded above, there is no form or segment (concrete shape and boundaries). Does this Dharma (law, teaching) now have form or segment?' Manjusri said, 'Neither existent nor non-existent, neither separate from one nor separate from two, neither separate from form (rupa, material phenomena) nor identical to form.' Sariputra said, 'Let us put this matter aside. I will ask you directly, Manjusri, do the thirty-two major marks (thirty-two major marks, the thirty-two auspicious physical characteristics of the Buddha) of the Tathagata have form or segment?' Manjusri said, 'Neither identical to form or segment nor separate from form or segment are the thirty-two major marks.' Sariputra said, 'Is the Tathagata's prediction of Bodhi (bodhi, enlightenment) for us false?' Manjusri said, 'Neither identical to falsehood nor separate from falsehood.' Sariputra said, 'How should one seek it?' Manjusri said, 'Seek it in suchness.' Sariputra said, 'Where should this suchness be sought?' Manjusri said, 'Seek it in the true essence of the Tathagata.' Sariputra said, 'Where should the true essence of the Tathagata be sought?' Manjusri said, 'Seek it in suchness.' Sariputra said, 'Is it identical to suchness? Is it not identical to suchness?' Manjusri said, 'Neither identical nor separate, it is suchness.' Sariputra said, 'Is it identical to suchness? Is it not identical to suchness?' Manjusri said, 'It is identical to suchness, and it is not identical to suchness. Neither identical nor separate is called suchness.' At that time, Sariputra did not recognize what these words meant and did not know how to answer, so he silently returned to his original seat.

At that time, the Buddha told the Dharma Prince Manjusri, 'Excellent, excellent, son of the Buddha. Quickly speak these words, like the method of bestowing predictions. One who bestows predictions should observe in this way; this dharma-nature (dharma-nature) is naturally called bestowing predictions.' At that time, Sariputra, in front of the Buddha, sighed to himself, abandoning the mind of a Sravaka (sravaka, a practitioner who attains enlightenment by hearing the Buddha's teachings) and Pratyekabuddha (pratyekabuddha, a practitioner who attains enlightenment independently), and returning to his original task. The Buddha told Sariputra, 'Excellent, excellent, good man. You are able to abandon the mind of a Sravaka and Pratyekabuddha, return to your original task, and not be attached to the characteristics of all dharmas. Before long, you will attain Anuttara (anuttara, supreme)'

三藐三菩提。說此法時無量億千那由他人。皆發阿耨多羅三藐三菩提心。

爾時五百大弟子。即從座起頭面禮足。而白佛言世尊。如佛所說行此法時。當有波旬來壞是人善根因緣。云何而知。爾時佛告五百大弟子眾。此魔來時凡有四十萬億。來至人所發大惡聲。樑棟搖動放大惡風。或時放火或時放水欲殺其人。或時夢中立其人前校拔其舌。或時吐火以噴人面。或時擎山欲壓其人。此人應答汝來甚善。作是語時應默心中。誦摩訶袒持陀羅尼章句。復應稱言南無釋迦牟尼佛。南無文殊師利法王子。虛空藏法王子觀世音法王子。毗沙門法王子虛空法王子。破闇法王子普聞法王子。妙形法王子大空法王子真如法王子。如是菩薩摩訶薩應念其名。如是諸王必往其所擁護是人。令此人等身得安樂無諸苦惱。是諸比丘若值諸難。應如是念諸王名字。

爾時阿難白佛言。世尊行者如是為諸波旬如是恐怖。諸王大慈能救彼人。當以何供供養諸王。爾時佛告阿難。波旬去已應作種種香華涂香末香供養諸王。作種種香涂泥其室內彩畫畫之。異口同音贊諸法王。爾時觀世音即入其室。若作道人若作沙彌式叉沙彌尼。若作優婆塞若作乞士。若作餓狗來入其室。若作僑客來入其室至於此宿。若作國王王子來入其室。若作常見之人來入其

【現代漢語翻譯】現代漢語譯本：三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。當宣說此法時，無數億千那由他（nayuta，數量單位）的人，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。當時，五百位大弟子，立即從座位上起身，以頭面禮拜佛足，然後對佛說：『世尊，正如佛所說，在修行此法時，會有波旬（Mara，魔）來破壞此人的善根因緣，我們如何才能知道呢？』當時，佛告訴五百位大弟子：『此魔來時，通常會有四十萬億之眾，來到修行人處，發出巨大的惡聲，使得房屋樑柱搖動，颳起巨大的惡風，有時放火，有時放水，想要殺死修行人。有時在夢中，站在修行人面前，用鉗子拔出他的舌頭。有時吐火，噴向修行人的面部。有時舉起山，想要壓住修行人。』『此時，修行人應當回答：『你來得很好。』在說這句話時，應當在心中默唸摩訶袒持陀羅尼（Mahatandhi Dharani）的章句。還應當稱念：『南無釋迦牟尼佛（Namo Shakyamuni Buddha，皈依釋迦牟尼佛），南無文殊師利法王子（Namo Manjusri Dharma Prince，皈依文殊師利法王子），虛空藏法王子（Akasagarbha Dharma Prince），觀世音法王子（Avalokitesvara Dharma Prince），毗沙門法王子（Vaisravana Dharma Prince），虛空法王子（Akasa Dharma Prince），破闇法王子（Bhanjana Dharma Prince），普聞法王子（Samanta Dharma Prince），妙形法王子（Surupa Dharma Prince），大空法王子（Mahasunya Dharma Prince），真如法王子（Tathata Dharma Prince）。』應當唸誦這些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的名號。這些諸王必定會前往其處，擁護此人，使這些人身得安樂，沒有各種苦惱。這些比丘（bhiksu，出家男眾），如果遇到各種災難，應當這樣唸誦諸王的名字。當時，阿難（Ananda，佛陀的十大弟子之一）對佛說：『世尊，修行人如此被各種波旬（Mara，魔）如此恐怖地威脅，諸王以大慈悲心能夠救助他們，應當用什麼供養來供養諸王呢？』當時，佛告訴阿難：『波旬離去後，應當製作各種香花、涂香、末香來供養諸王。製作各種香泥塗抹在室內，用彩色圖畫裝飾。異口同聲地讚美諸法王。』當時，觀世音（Avalokitesvara，菩薩名）就會進入其室。或者化作道人，或者化作沙彌（sramanera，出家男眾）、式叉沙彌尼（siksamana，預備出家的女子），或者化作優婆塞（upasaka，在家男眾），或者化作乞士，或者化作餓狗來進入其室。或者化作僑客來進入其室在此住宿。或者化作國王王子來進入其室。或者化作常見之人來進入其室。

【English Translation】 English version: Anuttara-samyak-sambodhi (supreme perfect enlightenment). When this Dharma was spoken, immeasurable billions of nayutas (a unit of large number) of people all generated the mind of anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment). At that time, five hundred great disciples immediately rose from their seats, bowed their heads and faces to the Buddha's feet, and said to the Buddha: 'World Honored One, as the Buddha said, when practicing this Dharma, Mara (the Evil One) will come to destroy the roots of goodness and causes and conditions of this person. How can we know this?' At that time, the Buddha told the assembly of five hundred great disciples: 'When this Mara comes, there are usually four hundred trillion of them. They come to the practitioner's place, making great evil noises, causing the beams and pillars of the house to shake, and raising great evil winds. Sometimes they set fires, sometimes they release water, wanting to kill the practitioner. Sometimes in dreams, they stand before the practitioner and use pliers to pull out his tongue. Sometimes they spit fire, spraying it on the practitioner's face. Sometimes they lift up mountains, wanting to crush the practitioner.' 'At this time, the practitioner should answer: 'You have come very well.' While saying these words, one should silently recite the verses of the Mahatandhi Dharani in their heart. One should also recite: 'Namo Shakyamuni Buddha (Homage to Shakyamuni Buddha), Namo Manjusri Dharma Prince (Homage to Manjusri Dharma Prince), Akasagarbha Dharma Prince, Avalokitesvara Dharma Prince, Vaisravana Dharma Prince, Akasa Dharma Prince, Bhanjana Dharma Prince, Samanta Dharma Prince, Surupa Dharma Prince, Mahasunya Dharma Prince, Tathata Dharma Prince.' One should recite the names of these Bodhisattva-Mahasattvas (Great Bodhisattvas). These kings will surely go to their place and protect this person, so that these people may have peace and happiness in their bodies and be free from all suffering. If these bhiksus (monks) encounter various difficulties, they should recite the names of these kings in this way.' At that time, Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One, if practitioners are so terribly threatened by various Maras (Evil Ones), and the kings are able to save them with great compassion, what offerings should be made to these kings?' At that time, the Buddha told Ananda: 'After the Mara has left, one should make various offerings of incense, flowers, scented paste, and powdered incense to the kings. Make various scented muds and smear them on the walls of the room, and decorate it with colored paintings. Praise the Dharma Kings with one voice.' At that time, Avalokitesvara (the Bodhisattva of Compassion) will enter the room. Or transform into a Taoist, or transform into a sramanera (novice monk), a siksamana (female novice), or transform into an upasaka (layman), or transform into a beggar, or transform into a hungry dog to enter the room. Or transform into a guest to enter the room and stay overnight. Or transform into a king or prince to enter the room. Or transform into a common person to enter the room.

室。

爾時阿難白佛言。世尊行此法時得眾多人不。佛告阿難十人已還。爾時阿難白佛言。世尊行此法時得營作及語笑不。佛告阿難但得一心。念摩訶袒持陀羅尼句。尚不容語笑諸惡穢念。況得務也。

佛告阿難若有善男子善女人。修行此經者。若眼見無量壽佛釋迦牟尼佛。維衛佛式佛。隨葉佛拘樓秦佛。拘那含牟尼佛迦葉佛。過去雷音王佛秘法藏佛。是諸佛前至心懺悔。當滅九十二億生死之罪。此人於三涂永無有分生死漏盡。即時得見現前諸佛。復更懺悔以種種香華幡蓋而供養之。涂香末香亦用供養。如是供養已。即見十方妙樂世界。如是見者慎莫語言。若言見者尚不得福。況出生死。還墮三塗經百千萬劫苦痛難處。此人現身得白癩病。又狂聾癡啞。不知鹹淡不別好醜。欲求聰明反得愚癡。阿難白佛言世尊此行人者。辭家出時當作何言。佛告阿難此人出時應如是語。我欲修行陀羅尼典。父母聽不。若言聽者我當出去。如是語已心中默自念言。我亦欲舍婦兒家屬。修行陀羅尼典趣向道場。應如比丘法修行凈行。具於三衣楊枝澡水食器坐具。行者如是應畜。生於道場如比丘法。又復亦應受於六重。如優婆塞法舍惡律儀。又受食時莫視女色。但自念言我心毒箭當云何拔。用視色為。我從無始已來坐視女色。墮

【現代漢語翻譯】現代漢語譯本：室。這時，阿難對佛說：『世尊，修習此法時，能度化很多人嗎？』佛告訴阿難：『十人左右。』這時，阿難對佛說：『世尊，修習此法時，可以從事營作、說話和嬉笑嗎？』佛告訴阿難：『只能一心一意地念誦摩訶袒持陀羅尼的語句，尚且不允許說話嬉笑以及產生各種邪惡污穢的念頭，更何況是從事其他事務呢？』佛告訴阿難：『如果有善男子、善女人，修行此經，如果能親眼見到無量壽佛（Amitabha Buddha），釋迦牟尼佛（Sakyamuni Buddha），維衛佛（Vipassi Buddha），式佛（Sikhi Buddha），隨葉佛（Vessabhu Buddha），拘樓秦佛（Kakusandha Buddha），拘那含牟尼佛（Konagamana Buddha），迦葉佛（Kassapa Buddha），過去的雷音王佛（Thunder Sound King Buddha），秘法藏佛（Secret Dharma Treasury Buddha），在這些佛前至誠懺悔，就能消滅九十二億生死之罪。此人將永遠脫離三惡道，斷絕生死輪迴。當下就能見到現前諸佛。再進一步懺悔，用各種香、花、幡、蓋來供養諸佛，涂香、末香也用來供養。這樣供養之後，就能見到十方妙樂世界。見到這些景象時，務必謹慎，不要隨意說出來。如果說了出來，尚且不能得到福報，更何況是脫離生死輪迴呢？反而會墮入三惡道，經歷百千萬劫的苦痛。此人現世會得白癩病，還會變得瘋狂、耳聾、癡呆、瘖啞，不知味道的鹹淡，分辨不清美醜。想要變得聰明，反而會變得愚癡。』阿難問佛說：『世尊，此修行人在辭別家門出家時，應當說什麼呢？』佛告訴阿難：『此人出家時應當這樣說：『我想要修行陀羅尼經典，父母允許嗎？』如果父母允許，就可以出去。這樣說了之後，心中默默地想：『我也想捨棄妻子兒女和家庭，修行陀羅尼經典，前往道場。』應當像比丘一樣修行，遵守清凈的行為，具備三衣、楊枝、澡水、食器、坐具。修行人應當這樣持有這些物品，在道場中像比丘一樣生活。還應當遵守六重戒，像優婆塞一樣捨棄惡的戒律。在吃飯時不要看女色，只想著我的心中有毒箭，應當如何拔除？看女色有什麼用呢？我從無始以來就因為貪看女色而墮落』

【English Translation】 English version: chamber. At that time, Ananda said to the Buddha, 'World Honored One, when practicing this Dharma, will many people be attained?' The Buddha told Ananda, 'About ten people.' Then Ananda said to the Buddha, 'World Honored One, when practicing this Dharma, is it permissible to engage in activities, talking, and laughing?' The Buddha told Ananda, 'One must be single-minded, reciting the phrases of the Maha Tandi Dharani. It does not even allow for talking, laughing, or evil and impure thoughts, let alone engaging in other affairs.' The Buddha told Ananda, 'If there are good men or good women who cultivate this sutra, if they can see Amitabha Buddha (Amitabha Buddha), Sakyamuni Buddha (Sakyamuni Buddha), Vipassi Buddha (Vipassi Buddha), Sikhi Buddha (Sikhi Buddha), Vessabhu Buddha (Vessabhu Buddha), Kakusandha Buddha (Kakusandha Buddha), Konagamana Buddha (Konagamana Buddha), Kassapa Buddha (Kassapa Buddha), the past Thunder Sound King Buddha (Thunder Sound King Buddha), and the Secret Dharma Treasury Buddha (Secret Dharma Treasury Buddha), and sincerely repent before these Buddhas, they will eradicate ninety-two billion sins of birth and death. This person will forever be free from the three evil realms and will end the cycle of birth and death. Immediately, they will see the Buddhas present before them. They should further repent and offer various incense, flowers, banners, and canopies as offerings. They should also offer scented powder and ground incense. After making these offerings, they will see the wonderful and joyful worlds of the ten directions. When seeing these sights, be careful not to speak of them. If one speaks of what they have seen, they will not gain blessings, let alone escape birth and death. Instead, they will fall into the three evil realms, enduring suffering for hundreds of thousands of kalpas. This person will develop white leprosy in this life, and will also become mad, deaf, foolish, and mute, unable to distinguish between salty and bland, or between good and bad. Seeking intelligence, they will instead become foolish.' Ananda asked the Buddha, 'World Honored One, what should this practitioner say when leaving home?' The Buddha told Ananda, 'This person should say when leaving home: 'I wish to cultivate the Dharani scriptures, do my parents allow it?' If the parents allow it, then they may leave. After saying this, they should silently think in their heart: 'I also wish to abandon my wife, children, and family, and cultivate the Dharani scriptures, heading towards the Bodhimanda.' They should practice like a Bhiksu, observing pure conduct, possessing the three robes, a toothpick, water for washing, a bowl, and a sitting cloth. The practitioner should possess these items and live in the Bodhimanda like a Bhiksu. They should also observe the six heavy precepts, abandoning evil conduct like a Upasaka. When eating, do not look at women, but only think: 'My heart has a poisonous arrow, how should I remove it? What is the use of looking at women? From beginningless time, I have fallen because of greedily looking at women.'

於三涂無有出期。應作是念觀諸六塵亦應如是。我諸弟子不應著此。如是諸賊喪人善功。阿難吾今語汝。敕我弟子莫共六賊。而作朋友唐喪其功。阿難白佛言世尊曏者所說父母放者。若有父母妻子不放。此人至於道場當服何藥趣向道場。佛告阿難此人應父母前。燒種種香長跪合掌。應作是言我今欲至道場哀愍聽許。亦應種種諫曉。亦應隨宜說法。亦應三請若不聽者。此人應于舍宅默自思惟誦此經典。阿難白佛當云何行。佛告阿難此人行時當凈其舍內燒香供養。阿難白佛此人行處女人得到不。佛告阿難到無所苦。阿難白佛言復得捉此人衣不。佛告阿難捉衣無苦。但語我弟子勿著女色。當深繫心莫放逸也。如坐道場人法。若能如是作凈行者。於七日中觀世音菩薩。現其人前而為說法。若於夢中若寤寐時。現其人前道場無異若如是者應一心憶念陀羅尼典。若以散亂心者。欲求人天得地獄報。受苦萬端無有出期。假使得出為人奴婢。人所憎害衣食不供。常困飢渴無所不思。今當至心若不至心後悔無及。

阿難白佛此人辭家出時剃除發不。佛言不也。阿難白佛若不除者。云何語言具於三衣。佛告阿難言三衣者。一名單縫二名俗服。阿難白佛言世尊向說。一出家衣二在家衣。若在家者用三種為。佛告阿難一出家衣者。作三世

【現代漢語翻譯】現代漢語譯本：在三塗（地獄、餓鬼、畜生）中沒有解脫之期。應當這樣思念，觀察諸六塵（色、聲、香、味、觸、法）也應當如此。我的弟子們不應該執著于這些，這些如同盜賊般喪失人的善功。阿難，我現在告訴你，告誡我的弟子們不要與六賊（眼、耳、鼻、舌、身、意）為友，白白喪失他們的功德。阿難問佛說：『世尊，先前所說的父母放行，如果有人父母妻子不允許他離開，這個人到達道場應當服用什麼藥才能趣向道場？』佛告訴阿難：『這個人應當在父母面前，燒種種香，長跪合掌，應當這樣說：我現在想要去道場，哀憫我，聽許我。也應當種種勸諫曉喻，也應當隨順適宜說法，也應當三番請求，如果不聽許，這個人應當在住宅中默默地思惟誦讀這部經典。』阿難問佛：『應當如何做？』佛告訴阿難：『這個人行走時應當清凈他的住宅，燒香供養。』阿難問佛：『這個人行走的地方，女人可以到達嗎？』佛告訴阿難：『到達沒有妨礙。』阿難問佛說：『可以拉住這個人的衣服嗎？』佛告訴阿難：『拉住衣服沒有妨礙，但告訴我的弟子們不要執著女色，應當深深地繫縛內心，不要放縱。』如同坐在道場的人的法則。如果能夠這樣作清凈行的人，在七日之中，觀世音菩薩（Avalokiteśvara）會顯現在這個人面前而為他說法。如果在夢中或者醒著的時候，顯現在這個人面前，與道場沒有區別，如果像這樣，應當一心憶念陀羅尼（Dharani）經典。如果以散亂心，想要尋求人天福報，會得到地獄的果報，遭受萬般痛苦沒有解脫之期。即使能夠出來，也會成為為人奴婢，被人憎恨傷害，衣食不供，常常困於飢渴，無所不想。現在應當至誠用心，如果不至誠用心，後悔也來不及了。阿難問佛：『這個人辭家出發時剃除頭髮嗎？』佛說：『不剃除。』阿難問佛：『如果不剃除，怎麼說具有三衣呢？』佛告訴阿難說：『三衣，一名單縫，二名俗服。』阿難問佛說：『世尊先前說，一出家衣，二在家衣，如果在家人用三種衣做什麼呢？』佛告訴阿難：『一出家衣，作三世』

【English Translation】 English version: There is no escape from the three evil realms (hell, hungry ghosts, animals). One should contemplate in this way, observing the six sense objects (form, sound, smell, taste, touch, dharma) in the same manner. My disciples should not be attached to these, as they are like thieves who destroy people's good deeds. Ananda, I now tell you, instruct my disciples not to befriend the six thieves (eye, ear, nose, tongue, body, mind), lest they lose their merits in vain. Ananda asked the Buddha: 'World Honored One, regarding what you said earlier about parents allowing departure, if someone's parents and wife do not permit him to leave, what medicine should this person take to approach the Bodhimanda (place of enlightenment)?' The Buddha told Ananda: 'This person should burn various incenses before his parents, kneel with palms together, and say: I now wish to go to the Bodhimanda, have mercy on me and allow me. He should also advise and explain in various ways, preach the Dharma appropriately, and request three times. If they do not permit, this person should silently contemplate and recite this scripture in his dwelling.' Ananda asked the Buddha: 'How should he act?' The Buddha told Ananda: 'When this person walks, he should purify his dwelling, burn incense and make offerings.' Ananda asked the Buddha: 'Can women come to the place where this person walks?' The Buddha told Ananda: 'Coming is not a problem.' Ananda asked the Buddha: 'Can they hold onto this person's clothes?' The Buddha told Ananda: 'Holding onto clothes is not a problem, but tell my disciples not to be attached to female beauty, they should deeply bind their minds and not be lax.' Like the rules for those sitting in the Bodhimanda. If one can practice purely in this way, within seven days, Avalokiteśvara (Guanshiyin Bodhisattva) will appear before that person and preach the Dharma. Whether in dreams or while awake, he will appear before that person, and it will be no different from being in the Bodhimanda. If it is like this, one should single-mindedly remember the Dharani (mantra) scriptures. If one seeks human and heavenly blessings with a scattered mind, one will receive the retribution of hell, suffering countless torments without hope of escape. Even if one can escape, one will become a slave, hated and harmed by others, without adequate food and clothing, constantly plagued by hunger and thirst, thinking of everything. Now one should be sincere, if one is not sincere, it will be too late for regret. Ananda asked the Buddha: 'Does this person shave his head when he leaves home?' The Buddha said: 'No.' Ananda asked the Buddha: 'If he does not shave, how can it be said that he has the three robes?' The Buddha told Ananda: 'The three robes are, one called 'single seam', the second called 'lay clothes'.' Ananda asked the Buddha: 'World Honored One, you said earlier, one is a monastic robe, the second is a lay robe, if a layperson uses three kinds of robes, what are they for?' The Buddha told Ananda: 'One monastic robe, made for the three times.'

諸佛法式。一俗服者欲令我弟子趣道場時當著一服。常隨逐身寸尺不離。若離此衣即得障道罪。第三衣者具于俗服。將至道場常用坐起。其名如是汝當受持。阿難白佛言若有善男子善女人。若有不受六重戒者。得趣道場不。佛告阿難隨意堪任至於道場。阿難白佛若有受者盡形受耶。佛告阿難亦如上法。隨意堪任受諸戒律。阿難白佛如向所說審為爾不。爾時七佛即現其身。住阿難前語阿難言。莫以聲聞小乘小智意。順諸眾生起斷滅見。過去諸佛悉由此門。成阿耨多羅三藐三菩提。此法是一切諸法門。三世諸佛悉由此門。成阿耨多羅三藐三菩提。諸佛說已忽然不現。阿難自念向有七佛今在何所。佛知其意即時答言。今在東方。阿難以汝起斷滅見故來證汝。阿難白佛審定能除而無疑也。佛告阿難如汝所言必定無疑。阿難白佛如是同行者。有無見等有至心者。乃能除此無量諸罪。若不至心當名何人。佛告阿難是人名為少分得者。阿難白佛此人命終當生何處。佛告阿難隨意所生。阿難白佛隨意所生。為大方等陀羅尼力耶。為三界世尊力耶。佛告阿難非是我力。乃是摩訶袒持陀羅尼威神之力。能致眾生到安樂國。阿難白佛言若謂爾者。我不堪任如是問答　佛告阿難若我在世若去世后。其有誹謗此陀羅尼者。汝今諦聽善思念之吾當為

【現代漢語翻譯】現代漢語譯本諸佛法式：如果一個穿著俗服的人想讓我的弟子進入道場時，應當穿著一件衣服，經常隨身攜帶，尺寸不離身。如果離開這件衣服，就會得到障道罪。第三件衣服和俗服一樣，帶到道場，經常用來坐臥。這些名稱就是這樣，你應該接受並記住。阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）問佛說：『如果有善男子、善女人，如果沒有受持六重戒，可以進入道場嗎？』佛告訴阿難：『可以隨意，能夠勝任就可以進入道場。』阿難問佛：『如果有人受戒，是盡形壽受持嗎？』佛告訴阿難：『也和上面說的一樣，可以隨意，能夠勝任就可以受持各種戒律。』阿難問佛：『像您剛才所說的，確實是這樣嗎？』這時，過去七佛（過去曾經成佛的七位佛陀）立即顯現其身，站在阿難面前對阿難說：『不要用聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、小乘（Hinayana，以自我解脫為目標的佛教派別）、小智慧的心意，順應各種眾生而生起斷滅見（認為生命或事物在死亡后完全消失的錯誤見解）。過去諸佛都是通過這個法門，成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即最高的智慧和覺悟）。這個法是一切諸法的門徑，三世諸佛都是通過這個法門，成就阿耨多羅三藐三菩提。』諸佛說完后忽然消失不見。阿難心想：『剛才有七佛，現在在哪裡呢？』佛知道他的心意，立即回答說：『現在在東方。阿難，因為你生起斷滅見的緣故，他們來為你作證。』阿難問佛：『確實能夠消除斷滅見而沒有懷疑嗎？』佛告訴阿難：『正如你所說，必定無疑。』阿難問佛：『像這樣一起修行的人，如果有無見等（持有否定因果、否定輪迴等錯誤見解的人），有至誠心的人，才能消除這無量的罪過。如果不至誠，應當稱為什麼人呢？』佛告訴阿難：『這種人稱為少分得者（只能獲得少部分利益的人）。』阿難問佛：『這種人命終后應當生到哪裡呢？』佛告訴阿難：『隨意所生。』阿難問佛：『隨意所生，是因為大方等陀羅尼（Mahāvaipulya dhāraṇī，一種強大的咒語）的力量呢，還是因為三界世尊（指佛陀）的力量呢？』佛告訴阿難：『不是我的力量，而是摩訶袒持陀羅尼（Mahā-tandi dhāraṇī，一種強大的咒語）威神的力量，能夠使眾生到達安樂國。』阿難問佛說：『如果這樣說，我就不能勝任這樣的問答了。』佛告訴阿難：『如果我在世，或者我去世后，如果有誹謗這個陀羅尼的人，你現在仔細聽，好好思考，我將為你...』

【English Translation】 English version The Dharma practices of all Buddhas: If a person in lay clothes wants my disciples to enter the Bodhimaṇḍa (place of enlightenment), they should wear a garment that is always with them, never leaving their side. If they leave this garment, they will incur the sin of obstructing the path. The third garment is the same as lay clothes, brought to the Bodhimaṇḍa and used for sitting and lying down. These are the names, you should receive and uphold them. Ananda (Buddha's chief disciple, known for his memory) asked the Buddha: 'If there are good men and good women who have not received the six heavy precepts, can they enter the Bodhimaṇḍa?' The Buddha told Ananda: 'It is up to them; if they are capable, they can enter the Bodhimaṇḍa.' Ananda asked the Buddha: 'If someone takes the precepts, do they uphold them for the rest of their life?' The Buddha told Ananda: 'It is the same as mentioned above; it is up to them; if they are capable, they can uphold all the precepts.' Ananda asked the Buddha: 'Is it truly as you have just said?' At that moment, the Seven Buddhas of the Past (seven Buddhas who appeared in the past) immediately manifested their bodies and stood before Ananda, saying: 'Do not use the mind of a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings), Hinayana (the 'Smaller Vehicle' of Buddhism, focused on individual liberation), or small wisdom, to accord with various beings and give rise to annihilationist views (the mistaken belief that life or things completely disappear after death). All Buddhas of the past attained Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment) through this Dharma gate. This Dharma is the gateway to all Dharmas; all Buddhas of the three times attained Anuttarā-samyak-saṃbodhi through this Dharma gate.' After the Buddhas spoke, they suddenly disappeared. Ananda thought to himself: 'There were seven Buddhas just now, where are they now?' The Buddha knew his thoughts and immediately replied: 'They are now in the east. Ananda, they came to testify for you because you gave rise to annihilationist views.' Ananda asked the Buddha: 'Can it truly eliminate annihilationist views without doubt?' The Buddha told Ananda: 'As you have said, there is certainly no doubt.' Ananda asked the Buddha: 'Among those who practice together, if there are those with nihilistic views (those who hold wrong views such as denying cause and effect or reincarnation), can those with sincere minds eliminate these immeasurable sins? If they are not sincere, what should they be called?' The Buddha told Ananda: 'Such people are called those who obtain only a small portion (those who can only obtain a small amount of benefit).' Ananda asked the Buddha: 'Where will such people be reborn after death?' The Buddha told Ananda: 'Wherever they are destined to be reborn.' Ananda asked the Buddha: 'Are they reborn wherever they are destined to be reborn because of the power of the Mahāvaipulya dhāraṇī (a powerful mantra), or because of the power of the World-Honored One of the Three Realms (referring to the Buddha)?' The Buddha told Ananda: 'It is not my power, but the power of the Mahā-tandi dhāraṇī (a powerful mantra), which can lead beings to the Land of Bliss.' Ananda said to the Buddha: 'If that is the case, I am not capable of such questions and answers.' The Buddha told Ananda: 'Whether I am in the world or after I have passed away, if there are those who slander this dhāraṇī, listen carefully now and contemplate well, and I will for you...'

汝分別解說謗經因緣。阿難一切十方世界。破諸世界末為微塵可知其數。無有能知此人罪報。若比丘比丘尼優婆塞優婆夷。諸修行佛法者。入我法中欲求種種人天果報。欲求他方妙樂世界。反得眾苦患。所以者何坐謗方等陀羅尼故。欲求種智反得愚報。欲求人天勝妙快樂。反墮地獄究竟苦報。欲求尊王反得下賤。欲求聰明。反得闇鈍欲求天眼反得盲報。欲求子息反得獨報。欲求身香潔反得大臭弊惡之。身欲求端正三十二相。反得三十二丑。而自莊嚴。欲求他方妙樂世界。反得他方極苦地獄。欲求大富反得貧報。阿難以是因緣。我重語汝莫謗此經。我今略說如上罪報。汝今諦聽當爲汝說。更有罪報。

若有善男子善女人。不解如來所說方等義。於此法中橫生誹謗。而以妄想分別諸法。或生重瞋。此人命終入于東方阿鼻地獄。經歷受苦八萬四千劫。次第而受謗經罪報。從地獄出已。復有八萬四千鬲子。而以圍繞阿鼻大地獄。爾時此人從地獄出入諸鬲子。亦經八萬四千劫。一一鬲子復有十六鬲子而以圍繞。亦復如是次第而入東南方。南方西南方。西方西北方。北方東北方。如是諸地獄一一而增。劫數次第而受。上至諸佛。中至少分足人。下至辟支佛及聲聞人。如是諸大士力所不救。從此出已當生世間。餓鬼畜生蟲蟻蠅

【現代漢語翻譯】現代漢語譯本：你分別解釋一下誹謗佛經的因緣。阿難，所有十方世界，即使將所有世界磨成微塵，其數量尚可得知，但沒有人能夠知道誹謗此經之人的罪報。如果比丘、比丘尼、優婆塞、優婆夷，以及其他修行佛法的人，進入我的佛法中，想要追求各種人天果報，想要追求他方美妙快樂的世界，反而得到各種痛苦患難。這是什麼原因呢？因為他們誹謗方等陀羅尼的緣故。想要追求一切種智，反而得到愚癡的果報；想要追求人天殊勝美妙的快樂，反而墮入地獄，遭受究竟的苦報；想要追求成為尊貴的國王，反而得到奴僕的身份；想要追求聰明智慧，反而得到愚昧遲鈍；想要追求天眼，反而得到盲目的果報；想要追求子嗣，反而得到孤獨的果報；想要追求身體香潔，反而得到充滿臭氣污穢的身體；想要追求端正的三十二相，反而得到三十二種醜陋的相貌來莊嚴自己；想要追求他方美妙快樂的世界，反而得到他方極其痛苦的地獄；想要追求大富大貴，反而得到貧窮的果報。阿難，因為這些因緣，我再次告誡你，不要誹謗這部經。我今天簡略地說了如上的罪報，你現在仔細聽著，我將為你講述更多的罪報。

如果有善男子、善女人，不理解如來所說的方等之義，對這部佛法橫加誹謗，用虛妄的想法來分別諸法，或者產生強烈的嗔恨。這個人命終之後，會進入東方的阿鼻地獄（Avici Hell，無間地獄），經歷受苦八萬四千劫，依次承受誹謗佛經的罪報。從地獄出來之後，又有八萬四千個鬲子（隔開的小地獄）圍繞著阿鼻大地獄。這時，這個人從地獄出來，進入各個鬲子，也要經過八萬四千劫。每一個鬲子又有十六個鬲子圍繞著它，也像這樣依次進入東南方、南方、西南方、西方、西北方、北方、東北方。像這樣，各個地獄一層層增加，劫數依次承受，上至諸佛，中至少分足人（指修行有成就的人），下至辟支佛（Pratyekabuddha，緣覺佛）以及聲聞人（Sravaka，阿羅漢）。像這樣，這些大士的力量都無法救度。從此地獄出來之後，將轉生到世間，成為餓鬼、畜生、蟲蟻、蒼蠅。

【English Translation】 English version: You should separately explain the causes and conditions for slandering the scriptures. Ananda, even if all the worlds in the ten directions were ground into dust, their number could be known, but no one can know the retribution for the sins of a person who slanders this scripture. If a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay follower), Upasika (female lay follower), or other practitioners of the Buddha's Dharma, enter my Dharma seeking various rewards of humans and devas (gods), desiring to seek wonderful and joyful worlds in other directions, they will instead obtain various sufferings and afflictions. Why is this so? It is because they slander the Dharani (mantra) of the Vaipulya Sutras (方等陀羅尼). Desiring to seek omniscience (種智), they will instead receive the retribution of foolishness. Desiring to seek the supreme and wonderful happiness of humans and devas, they will instead fall into hell, enduring ultimate suffering. Desiring to become a respected king, they will instead become a servant. Desiring intelligence, they will instead become dull and ignorant. Desiring the divine eye, they will instead receive the retribution of blindness. Desiring offspring, they will instead receive the retribution of being childless. Desiring a fragrant and pure body, they will instead obtain a body with a foul and repulsive odor. Desiring the thirty-two marks of excellence, they will instead adorn themselves with the thirty-two uglinesses. Desiring wonderful and joyful worlds in other directions, they will instead obtain extremely painful hells in other directions. Desiring great wealth, they will instead receive the retribution of poverty. Ananda, because of these causes and conditions, I again tell you, do not slander this scripture. Today I have briefly spoken of the above retributions for sins. Now listen carefully, and I will tell you of even more retributions.

If there are good men or good women who do not understand the meaning of the Vaipulya (方等) teachings spoken by the Tathagata (如來), and they slander this Dharma, using false thoughts to discriminate among the Dharmas, or generate strong hatred, upon the end of their life, they will enter the Avici Hell (阿鼻地獄) in the east, experiencing suffering for eighty-four thousand kalpas (劫), successively receiving the retribution for the sin of slandering the scriptures. After emerging from hell, there will be eighty-four thousand 'Gezis' (鬲子, small hells separated by walls) surrounding the great Avici Hell. At that time, this person will emerge from hell and enter each of the 'Gezis', also passing through eighty-four thousand kalpas. Each 'Gezi' will have sixteen 'Gezis' surrounding it, and they will enter them successively in the same way, in the southeast, south, southwest, west, northwest, north, and northeast directions. In this way, each hell will increase layer by layer, and the kalpas will be endured successively, up to the Buddhas, in the middle to those with at least a portion of merit (少分足人, referring to those who have achieved some level of spiritual attainment), and down to the Pratyekabuddhas (辟支佛, Solitary Buddhas) and Sravakas (聲聞人, Arhats). In this way, the power of these great beings cannot save them. After emerging from these hells, they will be reborn in the world as hungry ghosts, animals, insects, ants, and flies.

虱水蟲科斗。魚鱉之屬無一不遍。假使為人疥癩癰疽。貧窮抵突常生下賤。眼目𥆔瞎身體皰凸。諸根不具人所惡見。假使來生豪族之處。語言吃啞促命不壽人所呵叱。說其形貌過狀諸惡人所惡見。常以咒詛令其早死。或時生世五根不具。

阿難此人皆由先世誹謗方等諸經典故受業如是。雖得人身諸根不完。假使不遇善知識者。如上所說次第還入是諸地獄。如是地獄是其舍宅。如是醜報是其衣服。阿難當知是業不可以已近情妄想而作。令其精神受諸苦報。是故阿難我今語。汝無信人中莫說此經。

大方等陀羅尼經卷第二大正藏第 21 冊 No. 1339 大方等陀羅尼經

大方等陀羅尼經夢行分卷第三

北涼沙門法眾于高昌郡譯

爾時佛告文殊師利法王子。若我在世若去世后。若有善男子善女人。來詣汝所欲求陀羅尼經者。汝當教求十二夢王。若得見一王者。汝當教授七日行法。文殊師利白佛言。云何名為十二夢王。云何名曰七日行法。

佛告文殊師利善男子若有善男子善女人。于其夢中修通能飛懸繒幡蓋從此人後。見如是者即名袒荼羅。若有善男子善女人。于其夢中若見形像舍利塔廟大眾僧聚。見如是者即是斤提羅。

若有善男子善女人。于其夢中見國王大臣

【現代漢語翻譯】現代漢語譯本：虱子、水蟲、科斗（蝌蚪）。魚鱉之類的生物沒有不遍及的。假如轉生為人，就會患疥瘡、癩病、癰疽（毒瘡），貧窮困頓，經常生病。眼目失明，身體長滿皰疹，諸根不全，令人厭惡。假如來生在豪門貴族之家，也會語言障礙，成為啞巴，壽命短促，被人呵斥。人們會誇大其醜陋的形貌，說各種壞話，令人厭惡。經常用詛咒希望他早點死去。或者有時轉生到世上，五根不全。

阿難，這些人都是由於前世誹謗方等諸經典，所以遭受這樣的業報。即使得到人身，諸根也不完整。假如沒有遇到善知識的引導，就會像上面所說的那樣，依次墮入這些地獄。這些地獄就是他們的住所，這些醜陋的報應就是他們的衣服。阿難，應當知道這種業報不可以輕率地、憑著虛妄的念頭去做，否則會使精神遭受各種痛苦的報應。所以阿難，我現在告訴你，不要在沒有信心的人中宣說這部經。

《大方等陀羅尼經》卷第二大正藏第21冊 No. 1339 《大方等陀羅尼經》

《大方等陀羅尼經夢行分》卷第三北涼沙門法眾于高昌郡譯

當時，佛告訴文殊師利（Manjushri）法王子：如果我在世，或者我去世后，如果有善男子、善女人來你這裡，想要尋求陀羅尼經，你應當教他們尋求十二夢王。如果能見到其中一位夢王，你應當教授他們七日行法。文殊師利（Manjushri）問佛說：什麼是十二夢王？什麼叫做七日行法？

佛告訴文殊師利（Manjushri）：善男子，如果有善男子、善女人，在夢中修行神通，能夠飛行，懸掛絲綢幡蓋，從此人之後，見到這樣的景象，就叫做袒荼羅（Tandaluo）。如果有善男子、善女人，在夢中見到佛像、舍利、塔廟、大眾僧團聚集，見到這樣的景象，就是斤提羅（Jintiluo）。

如果有善男子、善女人，在夢中見到國王、大臣

【English Translation】 English version: Lice, water insects, and tadpoles. There is no species of fish or turtle that is not infested. If they are reborn as humans, they will suffer from scabies, leprosy, and carbuncles (toxic sores), be poor and destitute, and constantly fall ill. Their eyes will be blind, their bodies covered in blisters, their faculties incomplete, and they will be repulsive to others. If they are reborn into a wealthy and noble family, they will have speech impediments, be mute, have short lives, and be scolded by others. People will exaggerate their ugly appearance, speak all kinds of evil, and find them repulsive. They will often use curses to wish for their early death. Or sometimes, they are born into the world with incomplete faculties.

Ananda, all these people suffer such karmic retribution because they slandered the Vaipulya Sutras in their previous lives. Even if they obtain a human body, their faculties are incomplete. If they do not encounter a virtuous teacher to guide them, they will, as described above, fall into these hells in succession. These hells are their dwellings, and these ugly retributions are their garments. Ananda, you should know that such karma cannot be created lightly or with deluded thoughts, otherwise it will cause the spirit to suffer various painful retributions. Therefore, Ananda, I now tell you, do not preach this sutra among those who have no faith.

Vaipulya Dharani Sutra, Volume 2 Tripitaka, Volume 21, No. 1339, Vaipulya Dharani Sutra

Vaipulya Dharani Sutra, Dream Walking Section, Volume 3 Translated by the Shramana Fachong of Northern Liang in Gaochang County

At that time, the Buddha told the Dharma Prince Manjushri (Manjushri): If I am in the world, or after I have passed away, if there are good men or good women who come to you seeking the Dharani Sutra, you should teach them to seek the Twelve Dream Kings. If they can see one of the Dream Kings, you should teach them the Seven-Day Practice. Manjushri (Manjushri) asked the Buddha: What are the Twelve Dream Kings? What is called the Seven-Day Practice?

The Buddha told Manjushri (Manjushri): Good man, if there are good men or good women who cultivate supernatural powers in their dreams, are able to fly, and hang silk banners and canopies, and from then on see such sights, it is called Tandaluo (Tandaluo). If there are good men or good women who see Buddha images, relics, stupas, temples, and gatherings of the Sangha in their dreams, seeing such sights is Jintiluo (Jintiluo).

If there are good men or good women who see kings and ministers in their dreams

著凈潔衣單乘白馬。見如是者即是茂持羅。

若有善男子善女人。于其夢中若見乘象渡于大江。見如是者即是乾基羅。

若有善男子善女人。于其夢中乘于駱駝上于高山。見如是者即是多林羅。

若有比丘欲求此法。于其夢中上于高座轉于般若。見如是者即是波林羅。

若有比丘于其夢中。到一樹下上于戒壇受具足戒。見如是者即是檀林羅。

若有比丘于其夢中。坐佛形像請召眾僧施設供具。見如是者即是禪多林羅。若有比丘于其夢中。見有一樹華果茂盛。于其樹下入禪三昧。見如是者即是窮伽林羅。

若有大王于其夢中。帶持刀劍遊行四方。見如是者即是迦林羅。

若有大臣于其夢中。見有諸人持諸水瓶洗浴其身。坌種種香著凈潔衣。見如是者即是窮伽林羅。

若有夫人于其夢中。乘于羊車入于深水。于其水中有諸毒蛇。見如是者即是波林羅。

見如是者乃可為說。善男子善女人若見如是一一事者。乃可為說七日行法。爾時文殊師利白佛言。世尊云何名為七日行法。云何受持云何修行如是等法。

爾時佛告文殊師利法王子言。若有善男子善女人。于初日分中至於道場。應以涂香末香栴檀沉香薰陸海渚岸香。應以供養摩訶袒持陀羅尼經。爾時華聚菩薩

【現代漢語翻譯】現代漢語譯本：身穿乾淨的衣服，獨自騎著白馬。見到這樣的景象，就是茂持羅（Maochiluo）。

如果有善男子、善女人，在夢中見到騎著大象渡過大江。見到這樣的景象，就是乾基羅（Qianjiluo）。

如果有善男子、善女人，在夢中騎著駱駝登上高山。見到這樣的景象，就是多林羅（Duolinluo）。

如果有比丘想要尋求此法，在夢中登上高座宣講般若（Bore）。見到這樣的景象，就是波林羅（Bolinluo）。

如果有比丘在夢中，來到一棵樹下，登上戒壇受具足戒。見到這樣的景象，就是檀林羅（Tanlinluo）。

如果有比丘在夢中，坐于佛的形像旁，請召眾僧，施設供養的器具。見到這樣的景象，就是禪多林羅（Chanduolinluo）。如果有比丘在夢中，見到有一棵樹，花果茂盛，在樹下進入禪定三昧。見到這樣的景象，就是窮伽林羅（Qiongjialinluo）。

如果有大王在夢中，佩戴刀劍巡視四方。見到這樣的景象，就是迦林羅（Jialinluo）。

如果有大臣在夢中，見到有人拿著水瓶洗浴身體，塗抹各種香料，穿著乾淨的衣服。見到這樣的景象，就是窮伽林羅（Qiongjialinluo）。

如果有夫人在夢中，乘坐羊車進入深水，水中有很多毒蛇。見到這樣的景象，就是波林羅（Bolinluo）。

見到這些景象，才可以為他們解說。善男子、善女人如果見到這些景象中的任何一種，才可以為他們解說七日行法。這時，文殊師利（Wenshushili）菩薩對佛說：『世尊，什麼叫做七日行法？如何受持？如何修行這些法？』

這時，佛告訴文殊師利（Wenshushili）法王子說：『如果有善男子、善女人，在第一日來到道場，應該用涂香、末香、栴檀（ZhanTan）香、沉香、熏陸香、海渚岸香，來供養《摩訶袒持陀羅尼經》（Mohetanchituoluonijing）。』這時，華聚菩薩（Huajupusa）

【English Translation】 English version: Wearing clean clothes and riding a white horse alone. Seeing such a sight is Maochiluo (茂持羅).

If a good man or good woman sees in their dream riding an elephant across a great river. Seeing such a sight is Qianjiluo (乾基羅).

If a good man or good woman sees in their dream riding a camel up a high mountain. Seeing such a sight is Duolinluo (多林羅).

If a Bhiksu (比丘) wishes to seek this Dharma (法), and in his dream ascends a high seat and expounds Prajna (般若). Seeing such a sight is Bolinluo (波林羅).

If a Bhiksu (比丘) in his dream comes to a tree, ascends a precepts platform, and receives the complete precepts. Seeing such a sight is Tanlinluo (檀林羅).

If a Bhiksu (比丘) in his dream sits beside a Buddha image, invites the Sangha (僧伽), and sets up offerings. Seeing such a sight is Chanduolinluo (禪多林羅). If a Bhiksu (比丘) in his dream sees a tree with flourishing flowers and fruits, and enters Samadhi (三昧) under the tree. Seeing such a sight is Qiongjialinluo (窮伽林羅).

If a great king in his dream carries a sword and patrols the four directions. Seeing such a sight is Jialinluo (迦林羅).

If a minister in his dream sees people holding water bottles, bathing their bodies, applying various fragrances, and wearing clean clothes. Seeing such a sight is Qiongjialinluo (窮伽林羅).

If a lady in her dream rides a sheep cart into deep water, and there are poisonous snakes in the water. Seeing such a sight is Bolinluo (波林羅).

Only after seeing these signs can you explain to them. If good men and good women see any of these signs, then you can explain the seven-day practice. At that time, Manjushri (文殊師利) Bodhisattva said to the Buddha: 'World Honored One, what is called the seven-day practice? How should we uphold it? How should we practice these Dharmas?'

At that time, the Buddha told Manjushri (文殊師利), the Dharma Prince: 'If there are good men and good women who come to the Bodhimanda (道場) on the first day, they should offer incense, powdered incense, sandalwood (栴檀) incense, agarwood, frankincense, and seashore incense to the Mahatanchita Dharani Sutra (摩訶袒持陀羅尼經).' At that time, Huaju (華聚) Bodhisattva

觀世音菩薩來在道場。爾時二士異口同音而讚道場行者。善哉善哉善男子善女人等。能于釋迦牟尼如來法中。修行摩訶袒持陀羅尼經。

爾時觀世音華聚菩薩。在虛空中乘寶蓮華。與無量大眾前後圍繞。文殊師利我今語汝。語諸眾生修行受持摩訶袒持陀羅尼經。展轉相授得出三界隨意所愿若有清信士清信女。應于初日分勸諸眾生趣于道場。燒種種香懸繒幡蓋。若有善男子善女人。欲求現在未來愿者可以求之。爾時二士隨其根量。與其現在未來世愿文殊師利如是行者。若有至心見此二士踴在虛空。若不至心而悉不見。文殊師利若不見者。謂不至心。是名初日行分陀羅尼經。

複次文殊師利。若有善男子善女人。于第二日分中在於道場。應燒種種香涂香末香懸繒幡蓋。而以供養摩訶袒持陀羅尼經。

複次爾時寶王如來及與我身。從靈鷲山與無量那由他大眾。前後圍繞來至道場。一一大眾各乘七寶蓮華。種種音聲各各讚歎道場行者。善哉善哉善男子善女人等。乃能於我去世之後。受持讀誦陀羅尼經。即自惟念。我能修行受持此經。又時惟念十方三世諸佛如來。受持此經我當隨學。文殊師利我去世后。如是來至道場行者。我當隨其根量差別而為說法。又有聞者有不聞者。有見我形者有不見者。不見不聞者除

【現代漢語翻譯】現代漢語譯本觀世音菩薩（Avalokiteśvara Bodhisattva）來到道場。這時，兩位聖士異口同聲地讚歎道場中的修行者：『善哉！善哉！善男子善女人等，能夠在釋迦牟尼如來（Śākyamuni Tathāgata）的佛法中，修行《摩訶袒持陀羅尼經》（Mahā Tanchituo Dharani Sutra）。』這時，觀世音華聚菩薩（Avalokiteśvara Huaju Bodhisattva）在虛空中乘坐寶蓮華，與無量的大眾前後圍繞。文殊師利（Mañjuśrī），我現在告訴你，告訴諸位眾生修行受持《摩訶袒持陀羅尼經》，輾轉相授，可以得出三界（Trailokya）內隨意所愿。若有清信士清信女，應該在初日分勸諸位眾生前往道場，焚燒種種香，懸掛繒幡寶蓋。若有善男子善女人，想要祈求現在和未來的願望，可以求之。』這時，兩位聖士隨著他們的根器和容量，給予他們現在和未來的願望。文殊師利，像這樣修行的人，如果至誠懇切，就能看見這兩位聖士踴躍在虛空中；如果不至誠懇切，就都看不見。文殊師利，如果看不見，就說明不至誠懇切。這叫做初日行分陀羅尼經。再次，文殊師利，若有善男子善女人，在第二日分中來到道場，應該焚燒種種香、涂香、末香，懸掛繒幡寶蓋，以此來供養《摩訶袒持陀羅尼經》。再次，這時，寶王如來（Ratnaraja Tathagata）及與我自身，從靈鷲山（Gṛdhrakūṭa）與無量那由他（nayuta，數量單位）大眾，前後圍繞來到道場。每一位大眾各自乘坐七寶蓮華，用種種音聲各自讚嘆道場中的修行者：『善哉！善哉！善男子善女人等，竟然能夠在如來我去世之後，受持讀誦陀羅尼經。』他們就自己思惟：『我能夠修行受持此經。』又時常思惟十方三世諸佛如來，受持此經，我應當隨之學習。文殊師利，我去世后，像這樣來到道場修行的人，我應當隨著他們的根器和容量的差別而為他們說法。』又有聽聞的人，有不聽聞的人；有看見我形像的人，有看不見的人；看不見和不聽聞的人除外。

【English Translation】 English version Avalokiteśvara Bodhisattva came to the Bodhimanda (place of enlightenment). At that time, the two virtuous beings praised the practitioners in the Bodhimanda in unison, saying: 'Excellent, excellent! Good men and good women, you are able to cultivate the Mahā Tanchituo Dharani Sutra in the Dharma of Śākyamuni Tathāgata.' At this time, Avalokiteśvara Huaju Bodhisattva was riding a jeweled lotus flower in the void, surrounded by immeasurable multitudes. Mañjuśrī, I now tell you, tell all sentient beings to cultivate and uphold the Mahā Tanchituo Dharani Sutra, passing it on to each other, so that they can obtain whatever they wish within the three realms (Trailokya). If there are pure believing men and pure believing women, they should encourage all sentient beings to go to the Bodhimanda in the first part of the day, burn various incenses, and hang silken banners and canopies. If there are good men and good women who wish to seek present and future wishes, they can seek them.' At this time, the two virtuous beings granted them their present and future wishes according to their capacity and potential. Mañjuśrī, if such practitioners are sincere, they will see these two virtuous beings leaping in the void; if they are not sincere, they will not see them at all. Mañjuśrī, if they do not see them, it means they are not sincere. This is called the Dharani Sutra of the first part of the day. Furthermore, Mañjuśrī, if there are good men and good women who are in the Bodhimanda in the second part of the day, they should burn various incenses, scented powders, and ground incense, and hang silken banners and canopies to make offerings to the Mahā Tanchituo Dharani Sutra. Furthermore, at this time, Ratnaraja Tathagata and myself, from Gṛdhrakūṭa Mountain, with immeasurable nayuta (a unit of large number) multitudes surrounding us, came to the Bodhimanda. Each of the multitudes was riding a seven-jeweled lotus flower, and each praised the practitioners in the Bodhimanda with various sounds, saying: 'Excellent, excellent! Good men and good women, you are able to uphold, recite, and chant the Dharani Sutra after my passing away.' They then thought to themselves: 'I am able to cultivate and uphold this Sutra.' And they often thought of the Buddhas and Tathagatas of the ten directions and three times, upholding this Sutra, and I should follow their example. Mañjuśrī, after my passing away, for those who come to the Bodhimanda to practice like this, I shall preach the Dharma according to the differences in their capacity and potential.' There are those who hear, and those who do not hear; there are those who see my form, and those who do not see; those who do not see and do not hear are excluded.

不至心而不見耳。是名摩訶袒持陀羅尼經行分第二。

複次文殊師利。若有善男子善女人。于第三日分中在於道場懸繒幡蓋。又以涂香末香梅檀沉水熏陸海渚岸香。而以供養摩訶袒持陀羅尼經。爾時當有維衛佛虛空藏菩薩摩訶薩。于第三日分中來至道場。與無量大眾前後圍繞在虛空中。亦復各各乘寶蓮華。在虛空中或高七多羅樹。放大光明普照十方所有佛土。其中行者睹斯光已。皆發阿耨多羅三藐三菩提心。他方所有賢聖之人。皆悉尋光來至道場。爾時道場行者隨其根力。或有睹者或不睹者。有見形者有不見者。隨其根量分別行力。爾時此人聞佛所說如是。行力歡喜踴躍得未曾有。文殊師利是名摩訶袒持陀羅尼經行分第三。

複次文殊師利若有善男子善女人。于第四日分中在於道場。讀誦修行摩訶袒持陀羅尼經。懸繒幡蓋悉以雜色莊嚴此道場。燒種種香涂香末香梅檀沉水熏陸海渚岸香。而以供養摩訶袒持陀羅尼經。複次爾時式佛。與無量大眾。前後圍繞來至道場。在於虛空高七多羅樹。放大光明亦照十方微塵世界。其中眾生睹斯光者。于諸法性無不了達爾時道場行人不諂偽者。今于現世及過去世。未曾犯毀根本罪者。了見式佛在虛空中乘寶蓮華爾時行人見式佛已頂禮足下。爾時式佛即以右手。摩其人頂作

【現代漢語翻譯】現代漢語譯本：不以至誠之心，是無法得見的。這便是《摩訶袒持陀羅尼經》行分第二。

再者，文殊師利，若有善男子、善女人，在第三日分（指一天中的第三個時段）于道場懸掛絲綢幡蓋，又以涂香、末香、梅檀香、沉水香、熏陸香、海渚岸香來供養《摩訶袒持陀羅尼經》。那時，當有維衛佛（Vipassi Buddha，過去七佛之一）、虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva Mahasattva，八大菩薩之一）在第三日分來到道場，與無量大眾前後圍繞，在虛空中，也都各自乘坐寶蓮華，在虛空中或高七多羅樹（tala tree，一種高大的樹）的高度，放出大光明普照十方所有佛土。其中修行者見到此光明后，都發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。他方所有賢聖之人，都循著光明來到道場。那時，道場修行者隨其根器和力量，或者有人能見到，或者有人不能見到；有人能見到佛的形像，有人不能見到。隨其根器的量度和分別修行的力量。那時，此人聽到佛所說的這些修行力量，歡喜踴躍，得到前所未有的體驗。文殊師利，這便是《摩訶袒持陀羅尼經》行分第三。

再者，文殊師利，若有善男子、善女人，在第四日分于道場讀誦修行《摩訶袒持陀羅尼經》，懸掛絲綢幡蓋，全部用雜色來莊嚴此道場，燒種種香、涂香、末香、梅檀香、沉水香、熏陸香、海渚岸香，來供養《摩訶袒持陀羅尼經》。再者，那時，式佛（Sikhin Buddha，過去七佛之一），與無量大眾前後圍繞來到道場，在虛空中高七多羅樹的高度，放出大光明，也照耀十方微塵世界。其中眾生見到此光明者，對於諸法之性沒有不瞭解通達的。那時，道場行人不諂媚虛偽的人，今生和過去世未曾犯毀根本罪的人，就能了見式佛在虛空中乘坐寶蓮華。那時，行人見到式佛后，頂禮佛的足下。那時，式佛即以右手，摩此人的頭頂，作...

【English Translation】 English version: Those who are not sincere will not see it. This is the second section on practice in the 'Mahatandhradharani Sutra'.

Furthermore, Manjushri (Manjusri, Bodhisattva of wisdom), if there are good men or good women who, in the third part of the day, hang silk banners and canopies in the Bodhimanda (Bodhimanda, place of enlightenment), and use scented paste, powdered incense, sandalwood, aloeswood, frankincense, and seashore incense to make offerings to the 'Mahatandhradharani Sutra', then Vipassi Buddha (Vipassi Buddha, one of the seven Buddhas of the past) and Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva Mahasattva, one of the eight great Bodhisattvas) will come to the Bodhimanda in the third part of the day, surrounded by a countless multitude, each riding on a jeweled lotus flower in the sky, or seven tala trees (tala tree, a tall tree) high in the sky, emitting great light that illuminates all Buddha lands in the ten directions. Those practitioners who see this light will all generate the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). All the virtuous and wise beings from other lands will follow the light to the Bodhimanda. At that time, the practitioners in the Bodhimanda, according to their roots and strength, may see or not see; some may see the form, and some may not. It depends on the measure of their roots and the power of their practice. At that time, this person, hearing the Buddha's words about such power of practice, will rejoice and leap for joy, gaining an unprecedented experience. Manjushri, this is the third section on practice in the 'Mahatandhradharani Sutra'.

Furthermore, Manjushri, if there are good men or good women who, in the fourth part of the day, recite and practice the 'Mahatandhradharani Sutra' in the Bodhimanda, hanging silk banners and canopies, all decorated with various colors, and burn various incenses, scented paste, powdered incense, sandalwood, aloeswood, frankincense, and seashore incense to make offerings to the 'Mahatandhradharani Sutra'. Furthermore, at that time, Sikhin Buddha (Sikhin Buddha, one of the seven Buddhas of the past), surrounded by a countless multitude, will come to the Bodhimanda, seven tala trees high in the sky, emitting great light that also illuminates the countless worlds of the ten directions. Those beings who see this light will understand and penetrate the nature of all dharmas without fail. At that time, the practitioners in the Bodhimanda who are not deceitful and have never violated the fundamental precepts in this life or in past lives will clearly see Sikhin Buddha riding on a jeweled lotus flower in the sky. At that time, the practitioners, seeing Sikhin Buddha, will prostrate at his feet. At that time, Sikhin Buddha will use his right hand to touch the crown of their heads, and...

如是言。善男子善女人。汝等不久趣菩提樹。破諸魔怨伏諸外道當獲總持與我無異。文殊師利是名摩訶袒持陀羅尼經行分第四也。

複次文殊師利。若有善男子善女人。于第五日分中在於道場。受持讀誦摩訶袒持陀羅尼經。莊嚴道場懸繒幡蓋。燒種種香涂香末香栴檀沉水熏陸海渚岸香。如是諸香而以供養摩訶袒持陀羅尼經。又無餘念。我當何時得隨陀羅尼門。我當何時離三有惡。我當何時離於五蓋我當何時離於十纏。我當何時離諸憍慢。及諸愚習如是等難。何時當離如是等苦。若作是念時。爾時隨葉佛在於虛空乘寶蓮華。為無量大眾說諸法要。爾時道場行者。了了聞佛所說章句。悉在心懷明瞭不忘。爾時道場行者。若有睹者及無睹者。乃至七日睹者。乃至二七日不睹者。乃至三七日睹者乃至不睹者。眾生此業以不定故。皆由先世罪業深淺。文殊師利是名陀羅尼經行分第五。

複次文殊師利。若有善男子善女人。于第六日分中在於道場。受持讀誦摩訶袒持陀羅尼經。燒種種香涂香末香栴檀沉水熏陸海渚岸香。如是諸香而以供養摩訶袒持陀羅尼經。複次當有拘那含牟尼佛。與無量大眾前後圍繞。從餘四天下來至道場。爾時行人了見拘那含牟尼佛。及見七佛在於虛空。一一諸佛各乘七寶蓮華座。一一華座縱廣正

【現代漢語翻譯】如是說。善男子、善女人，你們不久將前往菩提樹下，破除各種魔障，降伏各種外道，獲得總持，與我沒有差別。文殊師利，這叫做《摩訶袒持陀羅尼經》行分第四。

再者，文殊師利，如果有善男子、善女人，在第五日分中，于道場受持讀誦《摩訶袒持陀羅尼經》，莊嚴道場，懸掛絲綢幡蓋，焚燒各種香，如涂香、末香、栴檀（zhan tan，檀香）香、沉水香、熏陸香、海渚岸香等。用這些香來供養《摩訶袒持陀羅尼經》。又沒有其他的念頭，想著我什麼時候才能隨順陀羅尼之門？我什麼時候才能脫離三有（san you，欲有、色有、無色有）之惡？我什麼時候才能脫離五蓋（wu gai，貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）？我什麼時候才能脫離十纏（shi chan，無慚、無愧、嫉、慳、悔、眠、掉、昏沉、嗔忿、覆）？我什麼時候才能脫離各種驕慢，以及各種愚癡的習氣等困難？什麼時候才能脫離這些痛苦？如果這樣想的時候，那時隨葉佛（Suiye Buddha）在虛空中乘坐寶蓮華，為無量大眾宣說諸法要。那時道場的修行者，清清楚楚地聽到佛所說的章句，全部記在心中，明白而不忘記。那時道場的修行者，如果有看到佛的，以及沒有看到佛的，乃至七天看到佛的，乃至十四天沒有看到佛的，乃至二十一天看到佛的，乃至沒有看到佛的，眾生這種業力是不定的，都是由於前世罪業的深淺。文殊師利，這叫做《陀羅尼經》行分第五。

再者，文殊師利，如果有善男子、善女人，在第六日分中，于道場受持讀誦《摩訶袒持陀羅尼經》，焚燒各種香，如涂香、末香、栴檀香、沉水香、熏陸香、海渚岸香等。用這些香來供養《摩訶袒持陀羅尼經》。再者，當有拘那含牟尼佛（Kunakagamana Buddha），與無量大眾前後圍繞，從其餘四天下來到道場。那時修行人清楚地看見拘那含牟尼佛，以及看見七佛（qi fo，毗婆尸佛、尸棄佛、毗舍浮佛、拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦牟尼佛）在虛空中，每一位佛都乘坐七寶蓮華座，每一座蓮華縱廣正等。

【English Translation】 Thus it is said. Good men and good women, you will soon go to the Bodhi tree, break all the demonic obstacles, subdue all the heretics, and obtain the Dharani, which is no different from me. Manjushri (Wenshu Shili), this is called the fourth section of the 'Mahatandhrita Dharani Sutra' on practice.

Furthermore, Manjushri, if there are good men and good women who, in the fifth part of the day, are in the Bodhimanda (dao chang, place of enlightenment), receiving, upholding, reading, and reciting the 'Mahatandhrita Dharani Sutra', adorning the Bodhimanda, hanging silk banners and canopies, burning various kinds of incense, such as perfumed paste, powdered incense, sandalwood (zhan tan), aloeswood, frankincense, and seashore incense. They use these incenses to make offerings to the 'Mahatandhrita Dharani Sutra'. Moreover, they have no other thoughts, wondering when will I be able to follow the gate of Dharani? When will I be able to be free from the evils of the three realms (san you, the realms of desire, form, and formlessness)? When will I be able to be free from the five coverings (wu gai, greed, hatred, sleepiness, restlessness, and doubt)? When will I be able to be free from the ten fetters (shi chan, shamelessness, remorselessness, jealousy, stinginess, regret, sleep, restlessness, torpor, anger, concealment)? When will I be able to be free from all kinds of arrogance, as well as all kinds of foolish habits and other difficulties? When will I be able to be free from such sufferings? If they think in this way, then the Suiye Buddha (Suiye Fo) is in the sky riding a jeweled lotus flower, expounding the essentials of the Dharma for the immeasurable masses. At that time, the practitioners in the Bodhimanda clearly hear the verses spoken by the Buddha, remember them all in their hearts, and understand them clearly without forgetting. At that time, the practitioners in the Bodhimanda, whether they see the Buddha or do not see the Buddha, even those who see the Buddha for seven days, even those who do not see the Buddha for fourteen days, even those who see the Buddha for twenty-one days, even those who do not see the Buddha, the karma of sentient beings is uncertain, all due to the depth of the sins of previous lives. Manjushri, this is called the fifth section of the 'Dharani Sutra' on practice.

Furthermore, Manjushri, if there are good men and good women who, in the sixth part of the day, are in the Bodhimanda, receiving, upholding, reading, and reciting the 'Mahatandhrita Dharani Sutra', burning various kinds of incense, such as perfumed paste, powdered incense, sandalwood, aloeswood, frankincense, and seashore incense. They use these incenses to make offerings to the 'Mahatandhrita Dharani Sutra'. Furthermore, there will be the Krakucchanda Buddha (Kunakagamana Buddha), surrounded by immeasurable masses, coming down from the other four heavens to the Bodhimanda. At that time, the practitioner clearly sees the Krakucchanda Buddha, and sees the Seven Buddhas (qi fo, Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha, Kassapa Buddha, Sakyamuni Buddha) in the sky, each Buddha riding a seven-jeweled lotus seat, each lotus seat being equal in length and width.

等八萬四千由旬。其花離地亦八萬四千由旬。爾時行人見是事已。得未曾有歡喜踴躍。爾時諸佛異口同音而贊行人。善哉善哉釋迦如來弟子。能于遺法受持讀誦摩訶袒持陀羅尼經至於道場。不久當離三惡道分救攝眾生。在於人天究竟快樂。文殊師利我去世后。此摩訶袒持陀羅尼經。當於閻浮提饒益眾生。文殊師利是名摩訶袒持陀羅尼經行分第六。

複次文殊師利。若有善男子善女人。于第七日分中在於道場。至心禮敬摩訶袒持陀羅尼經莫作余念。但當至心諦聽諦受。莫念妻子象馬七珍。莫以妄想亂其善心。令一生空過無所得也。唐喪其功不離諸惡。文殊師利夫為行者。但應至心作如上念。爾時當有十方一切諸佛世尊在於虛空。一一諸佛或將一恒河沙者。或將二恒河沙者。或三恒河沙者。或一萬恒河沙者。或二萬恒河沙者。或三萬恒河沙者。或十萬恒河沙者。或二十萬恒河沙者或三十萬恒河沙者。或六十七十八十九十。乃至一百二百三百四百五百六百七百八百九百。乃至不可計不可數大眾集在道場。爾時大眾互相睹見。皆有三十二相身如閻浮檀金。一一佛土各現其前。以種種珍寶間錯莊嚴。一切諸國未有得。如文殊師利法王子者。在於虛空皆自驚疑。每自思惟何緣諸佛。悉現如是清凈世界。作是念時我與文殊師利

【現代漢語翻譯】現代漢語譯本等八萬四千由旬（yóu xún，古印度長度單位）。那花離地也有八萬四千由旬。那時，修行人見到這些景象后，感到前所未有的歡喜和雀躍。那時，諸佛異口同聲地讚歎修行人：『善哉！善哉！釋迦如來（Shì jiā rú lái，佛教創始人）的弟子，能夠在佛陀滅度后的時期受持、讀誦《摩訶袒持陀羅尼經》（Mó hē tǎn chí tuó luó ní jīng，經名），直至證得菩提道場，不久將脫離三惡道（sān è dào，地獄、餓鬼、畜生）的苦難，救度攝受眾生，在人天之中獲得究竟的快樂。』文殊師利（Wén shū shī lì，菩薩名），我去世后，這部《摩訶袒持陀羅尼經》應當在閻浮提（Yán fú tí，佛教中的世界）利益眾生。文殊師利，這叫做《摩訶袒持陀羅尼經》行分第六。

再次，文殊師利，如果有善男子、善女人，在第七日的分段中，于道場中至誠禮敬《摩訶袒持陀羅尼經》，不要有其他的念頭。只應當至誠地諦聽、諦受。不要思念妻子、象馬、七寶珍玩，不要用妄想擾亂自己的善心，以致一生空過，毫無所得，白白喪失功德，不能脫離各種惡道。文殊師利，作為修行人，只應當至誠地作如上的意念。那時，當有十方一切諸佛世尊，在虛空中，每一位佛或者帶領一恒河沙（héng hé shā，數量單位）的眷屬，或者帶領二恒河沙的眷屬，或者三恒河沙的眷屬，或者一萬恒河沙的眷屬，或者二萬恒河沙的眷屬，或者三萬恒河沙的眷屬，或者十萬恒河沙的眷屬，或者二十萬恒河沙的眷屬，或者三十萬恒河沙的眷屬，或者六十、七十、八十、九十，乃至一百、二百、三百、四百、五百、六百、七百、八百、九百，乃至不可計數的大眾聚集在道場。那時，大眾互相看見，都具有三十二相（sān shí èr xiàng，佛的特徵），身如閻浮檀金（Yán fú tán jīn，一種金色）。每一佛土各自顯現在他們面前，用種種珍寶交錯裝飾，一切諸國從未有過這樣的景象。如文殊師利法王子（Wén shū shī lì fǎ wáng zǐ，菩薩名）一樣的人，在虛空中都感到驚疑，各自思惟：『為何諸佛都顯現如此清凈的世界？』作這樣的念頭時，我和文殊師利

【English Translation】 English version Equal to eighty-four thousand yojanas (yóu xún, an ancient Indian unit of distance). The flower is also eighty-four thousand yojanas above the ground. At that time, the practitioner, upon seeing these events, experiences unprecedented joy and elation. At that time, all the Buddhas praise the practitioner in unison: 'Excellent! Excellent! The disciple of Shakyamuni Tathagata (Shì jiā rú lái, the founder of Buddhism) is able to uphold, recite, and maintain the Mahatandhridharani Sutra (Mó hē tǎn chí tuó luó ní jīng, name of the sutra) until reaching the Bodhi-field. Before long, he will be liberated from the suffering of the three evil realms (sān è dào, hell, hungry ghosts, and animals), rescuing and embracing sentient beings, ultimately attaining happiness in the realms of humans and gods.' Manjushri (Wén shū shī lì, name of a Bodhisattva), after my passing, this Mahatandhridharani Sutra should benefit sentient beings in Jambudvipa (Yán fú tí, the world in Buddhism). Manjushri, this is called the sixth section of the Mahatandhridharani Sutra, the practice section.

Furthermore, Manjushri, if there are good men and good women who, during the seventh period of the day, in the Bodhi-field, sincerely pay homage to the Mahatandhridharani Sutra, they should not have other thoughts. They should only listen and receive with utmost sincerity. They should not think of wives, children, elephants, horses, or the seven treasures. They should not disturb their good minds with delusive thoughts, lest they waste their lives in vain, gaining nothing, losing their merits, and failing to escape the various evil paths. Manjushri, as a practitioner, one should only sincerely cultivate the above-mentioned thoughts. At that time, there will be all the Buddhas, World Honored Ones, from the ten directions in the sky. Each Buddha will be accompanied by either one Ganges sand (héng hé shā, a unit of quantity) of attendants, or two Ganges sands of attendants, or three Ganges sands of attendants, or ten thousand Ganges sands of attendants, or twenty thousand Ganges sands of attendants, or thirty thousand Ganges sands of attendants, or one hundred thousand Ganges sands of attendants, or two hundred thousand Ganges sands of attendants, or three hundred thousand Ganges sands of attendants, or sixty, seventy, eighty, ninety, up to one hundred, two hundred, three hundred, four hundred, five hundred, six hundred, seven hundred, eight hundred, nine hundred, up to an immeasurable and countless multitude gathered in the Bodhi-field. At that time, the multitude will see each other, all possessing the thirty-two marks (sān shí èr xiàng, characteristics of a Buddha), with bodies like Jambudvipa gold (Yán fú tán jīn, a type of gold). Each Buddha-land will appear before them, adorned with various interwoven treasures, a sight never seen in all the countries. Those like Manjushri, the Dharma Prince (Wén shū shī lì fǎ wáng zǐ, name of a Bodhisattva), in the sky will all be astonished and wonder, each thinking: 'Why do all the Buddhas manifest such pure worlds?' When such thoughts arise, I and Manjushri

及無量大眾。前後圍繞往至道場。隨其根量而為說法。令其行人了見我身加其威神。令悉得見在虛空坐及諸凈國。見凈國已歡喜踴躍得未曾有。即發阿耨多羅三藐三菩提心而不退轉。於七日中得隨意生。文殊師利是名摩訶袒持陀羅經行分第七。

爾時華聚菩薩即從座起。偏袒右肩右膝著地。恭敬合掌而白佛言。世尊我從東方妙樂世界。為佛所遣故來救此雷音比丘。令住堅固心。如佛所說不久當得成等正覺。度諸眾生無有邊際。令得究竟住決定心。我以憶念昔所造行。故來至此娑婆世界。聽受演說陀羅尼經。復聞授諸聲聞五百大弟子記。十方天子今各現在世尊了知何用說此十方一切而見聞耶。唯愿聽我立大誓願護此經典。佛告華聚善哉善哉善男子。聽汝自恣立大誓願。爾時華聚菩薩。即于佛前而自立誓作如是言世尊若有善男子善女人。受持讀誦此陀羅尼經者。我從今日晝夜不離。擁護是人令無惱患。色力名譽皆悉具足。世尊若賜我此愿者。我乃當取成等正覺。若有眾生遭苦厄者。我若不往救彼眾生令得本心。我終不成等正覺也。若復有人修持此經至於道場。若遭苦患稱我名字。我不往救我終不成等正覺也。若有眾生憶念我名。日夜六時念念不絕。求生妙樂世界。若不往生者我終不成等正覺也。

若有眾生行

【現代漢語翻譯】及無量的大眾，前後圍繞著前往道場，根據他們的根器和接受能力為他們說法，使修行人能夠清楚地看到我的身形，並增加他們的威神之力，使他們都能看到我在虛空中端坐以及諸多的清凈佛國。見到清凈佛國后，他們歡喜踴躍，得到前所未有的體驗，立即發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）並且永不退轉，在七日之中就能得到隨意化生的能力。文殊師利（Manjusri），這叫做摩訶袒持陀羅尼經行分第七。

這時，華聚菩薩（Huaju Pusa）即從座位上站起，偏袒右肩，右膝著地，恭敬地合掌對佛說：『世尊，我從東方妙樂世界，因為佛的派遣，所以前來救助這位雷音比丘（Leiyin Biqiu），使他安住于堅固的心。正如佛所說，他不久將證得正等正覺，度化無量無邊的眾生，使他們得到究竟的安住和決定的信心。我因為憶念過去所修行的行為，所以來到這娑婆世界（Saha World），聽受演說陀羅尼經，又聽聞佛為五百大弟子授記。十方諸天子現在都已來到這裡，世尊完全知曉，何必再說這十方一切眾生的見聞呢？唯愿您允許我立下大誓願，護持這部經典。』佛告訴華聚菩薩：『好啊，好啊，善男子，聽任你隨意立下大誓願。』

這時，華聚菩薩就在佛前立下誓言，這樣說道：『世尊，如果有善男子、善女人，受持讀誦這部陀羅尼經，我從今日起，晝夜不離地擁護這個人，使他沒有煩惱和災患，使他的容貌、力量、名譽都完全具足。世尊，如果賜予我這個願望，我才去證得正等正覺。如果有眾生遭遇苦難，我如果不去救助這些眾生，使他們恢復本來的心，我終究不成正等正覺。如果又有人修持這部經，到達道場，如果遭遇苦難，稱念我的名字，我不去救助，我終究不成正等正覺。如果有眾生憶念我的名字，日夜六時，唸唸不絕，求生妙樂世界，如果不能往生，我終究不成正等正覺。』

如果有眾生行

【English Translation】 And immeasurable multitudes, surrounding him from front to back, went to the Bodhimanda (Bodhimanda, place of enlightenment). According to their capacities, he preached the Dharma (Dharma, the teachings of Buddha), enabling practitioners to clearly see my form and increasing their spiritual power, so that they could all see me sitting in the void and the pure lands. Having seen the pure lands, they rejoiced and leaped with joy, experiencing something unprecedented. They immediately generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) and never regressed, gaining the ability to be born at will within seven days. Manjusri (Manjusri), this is called the seventh section, 'Mahatandhrita Dharani Sutra Conduct'.

At that time, Bodhisattva Huaju (Huaju Pusa) rose from his seat, bared his right shoulder, knelt on his right knee, and respectfully joined his palms, saying to the Buddha: 'World Honored One, I come from the Eastern World of Wonderful Bliss, sent by the Buddha to rescue this Bhiksu Leiyin (Leiyin Biqiu), enabling him to abide in a firm mind. As the Buddha said, he will soon attain perfect enlightenment, liberating countless beings, enabling them to attain ultimate abiding and resolute faith. Because I remember the deeds I performed in the past, I have come to this Saha World (Saha World) to listen to and expound the Dharani Sutra, and I have also heard the Buddha predict the enlightenment of five hundred great disciples. The gods of the ten directions are now present here, and the World Honored One knows everything. Why should I speak of the sights and sounds of all beings in the ten directions? I only wish that you would allow me to make a great vow to protect this Sutra.' The Buddha said to Bodhisattva Huaju: 'Excellent, excellent, good man. I allow you to freely make a great vow.'

At that time, Bodhisattva Huaju made a vow before the Buddha, saying: 'World Honored One, if there are good men and good women who receive, uphold, read, and recite this Dharani Sutra, from this day forward, I will protect them day and night, ensuring that they have no afflictions or troubles, and that their appearance, strength, and reputation are all complete. World Honored One, if you grant me this wish, then I will attain perfect enlightenment. If there are beings who encounter suffering, and I do not go to rescue them, enabling them to restore their original mind, I will never attain perfect enlightenment. If there are those who cultivate and uphold this Sutra, reaching the Bodhimanda, and if they encounter suffering, calling upon my name, and I do not go to rescue them, I will never attain perfect enlightenment. If there are beings who remember my name, day and night, at all six times, without ceasing, seeking to be born in the World of Wonderful Bliss, and if they are not born there, I will never attain perfect enlightenment.'

If there are beings who practice

陀羅尼者。我當晝夜為彼人說法令得歡喜。若欲命終之日。必定自知生妙樂世界無有疑也。或令彼人遙見妙樂世界。如觀掌中阿摩勒果。所有一切好醜之事悉皆明達。世尊若令一切眾生生妙樂世界者我乃當成等正覺也。若有往生三塗分業不永斷者。我終不成等正覺也。既生妙樂世界。不離愚癡憍慢因緣習氣者。我亦終不成等正覺也。天中尊王若有眾生。從生至老但作一念。我當書寫陀羅尼經受持讀誦。然後得生若得書若不得書。若得讀誦若不得讀誦。臨終之日我必往彼人所。拔其精神令生妙樂世界。世尊除二種人我所不攝。一者謗方等經。二者用僧祇物乃至一比丘物。若用如是之物。不得往生妙樂世界。若有眾生被于官事愁憂不樂。為他所逼將向王所。若在大火大水。師子虎狼軍陣交戰。迷在山谷不知道路。若值如上諸難處者。應當讀誦陀羅尼經百二十遍。復更百二十遍稱我名字南無華聚菩薩大士。應如是唱我時與無量大威神諸天。前後圍繞詣彼人所。破彼諸難令無所患。世尊若與我如上諸愿者。我乃當取阿耨多羅三藐三菩提。若不聽許我終不成等正覺也。

爾時佛告華聚菩薩。善哉善哉善男子。大士汝慈悲無量。欲以慈悲門攝取眾生。示諸方便令無惱患。隨意得生諸安樂國。爾時毗沙門天王即從座起。偏袒右

【現代漢語翻譯】現代漢語譯本：『陀羅尼（Dharani，總持）』，我應當晝夜為這個人說法，使他得到歡喜。如果將要命終的時候，必定自己知道將往生妙樂世界，沒有懷疑。或者使那個人遙遠地看見妙樂世界，就像觀看掌中的阿摩勒果（Amalaka，一種果實）一樣清晰。所有一切好與不好的事情，都完全明白通達。世尊，如果不能使一切眾生往生妙樂世界，我才應當成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有人往生三塗（Three Lower Realms，地獄、餓鬼、畜生），而其罪業不能永遠斷除，我終究不能成就阿耨多羅三藐三菩提。已經往生妙樂世界，卻不能脫離愚癡、憍慢的因緣習氣，我也終究不能成就阿耨多羅三藐三菩提。天中尊王，如果有眾生，從出生到年老，只是生起一個念頭，我應當書寫陀羅尼經，受持讀誦，然後才能往生。如果能夠書寫，或者不能書寫；如果能夠讀誦，或者不能讀誦，臨終的時候，我必定前往那個人所在之處，拔出他的精神，使他往生妙樂世界。世尊，除了兩種人，我所不攝受。一是誹謗方等經（Vaipulya Sutra，大乘經典）的人，二是使用僧祇物（Sanghika property，寺院公有財產），乃至一個比丘（Bhiksu，出家男眾）的物品的人。如果使用這樣的物品，不得往生妙樂世界。如果有眾生被官司纏身，愁憂不樂，被他人逼迫，將要被帶到國王那裡；或者在大火、大水之中，或者在獅子、虎狼出沒的地方，或者在軍隊交戰的戰場上，迷失在山谷中，不知道道路；如果遇到如上各種災難處境，應當讀誦陀羅尼經一百二十遍，再一百二十遍稱念我的名字『南無華聚菩薩大士』。應當這樣稱念我，我當時就會與無量大威神諸天，前後圍繞，前往那個人所在之處，破除那些災難，使他沒有憂患。世尊，如果答應我如上這些願望，我才應當證得阿耨多羅三藐三菩提，如果不答應允許我，我終究不能成就阿耨多羅三藐三菩提。

當時，佛告訴華聚菩薩：『善哉！善哉！善男子，大士，你慈悲無量，想要用慈悲之門攝取眾生，指示各種方便法門，使他們沒有惱怒憂患，隨意得以往生各種安樂的國土。』當時，毗沙門天王（Vaisravana，四大天王之一）即從座位上站起，偏袒右肩。

【English Translation】 English version: 『Dharani (總持), I shall preach the Dharma to that person day and night, causing them to rejoice. If they are about to die, they will surely know that they will be reborn in the Land of Wonderful Bliss (妙樂世界), without any doubt. Or I will enable that person to see the Land of Wonderful Bliss from afar, as clearly as seeing an Amalaka fruit (阿摩勒果) in the palm of their hand. All things, good and bad, will be fully understood. World Honored One, if I cannot enable all sentient beings to be reborn in the Land of Wonderful Bliss, then I shall attain Anuttara-samyak-sambodhi (無上正等正覺). If there are those who are reborn in the Three Lower Realms (三塗), and their karmic debts are not permanently severed, I shall never attain Anuttara-samyak-sambodhi. If, having been born in the Land of Wonderful Bliss, they cannot be free from the causes and conditions of ignorance and arrogance, I shall also never attain Anuttara-samyak-sambodhi. King among the gods, if there are sentient beings who, from birth to old age, have but one thought: 『I shall write, uphold, recite, and chant the Dharani Sutra,』 then they will be reborn. Whether they are able to write it or not, whether they are able to recite it or not, on the day of their death, I will surely go to that person's place, extract their spirit, and cause them to be reborn in the Land of Wonderful Bliss. World Honored One, except for two kinds of people, I do not include them. One is those who slander the Vaipulya Sutras (方等經), and the other is those who use Sanghika property (僧祇物), even the property of a single Bhiksu (比丘). If they use such things, they will not be reborn in the Land of Wonderful Bliss. If there are sentient beings who are entangled in official matters, worried and unhappy, being forced by others and about to be taken to the king; or if they are in great fire or great water, or in places where lions, tigers, and wolves appear, or on battlefields where armies are fighting, lost in the mountains and valleys, not knowing the way; if they encounter such difficult situations, they should recite the Dharani Sutra one hundred and twenty times, and then one hundred and twenty times call my name, 『Namo Huaju Bodhisattva Mahasattva (南無華聚菩薩大士).』 They should chant my name in this way, and I will then, with immeasurable great and mighty divine gods, surround them and go to that person's place, break through those difficulties, and cause them to have no worries. World Honored One, if you grant me these wishes, then I shall attain Anuttara-samyak-sambodhi. If you do not grant me permission, I shall never attain Anuttara-samyak-sambodhi.』

At that time, the Buddha said to Huaju Bodhisattva, 『Excellent! Excellent! Good man, great being, your compassion is immeasurable. You wish to use the gate of compassion to gather sentient beings, showing them various expedient methods, so that they have no vexation or worry, and can be reborn at will in various lands of peace and happiness.』 At that time, Vaisravana, the Heavenly King (毗沙門天王), immediately rose from his seat, baring his right shoulder.

肩右膝著地。合掌向佛而白佛言。世尊我為鬼神將軍攝諸鬼神。猶如世尊盡攝我等。世尊今聽我等護持陀羅尼經典不耶。

爾時佛告毗沙門天王。快哉鬼神大王。欲護陀羅尼經者。即是三世諸佛之子。即報三世諸佛之恩。爾時毗沙門天王。即于佛前而自立愿。世尊若有善男子善女人。持陀羅尼經者。有諸惡人為起衰患。令其行人意散心亂。不得讀誦修行陀羅尼經。我于爾時往彼人所。令彼惡人復得衰耗。或令水。火盜賊縣官枉橫不隱之事來逼其身。或時致死若近於死。如是惡人若仕官者不得高遷。或令惡夢麻油涂身宛轉土中。或時于其夢中。脫衣裸走牙齒墮落。頭白麵皺眼目𥆔瞎。世尊我令其夢中見如是事。世尊我于爾時。遣諸鬼神惱其舍宅。令彼惡人得大重病。或時致死。世尊聽我如是護此經不。爾時世尊默然不答。爾時華聚語毗沙門言。世尊默然即為可汝如上所言。爾時阿難語華聚言。我今問汝汝可答我。莫如世尊默然可也。爾時華聚語阿難言。隨意所問當以答汝。爾時阿難語華聚言。世尊何故不默然授諸聲聞記。所以者何默然是印可性者。以何因緣言語方便。授諸聲聞弟子記耶。爾時華聚語阿難言。如來有默然授諸聲聞記。或時以言語方便而以受之。阿難如來授記不唯三途。所以者何如來當以諸法不定故

【現代漢語翻譯】現代漢語譯本（該鬼神）右肩和右膝著地，合掌向佛稟告說：『世尊，我作為鬼神將軍統攝諸鬼神，就像世尊完全攝受我們一樣。世尊，現在請聽我們護持陀羅尼經典的誓願，可以嗎？』當時，佛告訴毗沙門天王（Vaiśravaṇa，四大天王之一，北方守護神）說：『好啊，鬼神大王！想要護持陀羅尼經的人，就是三世諸佛的兒子，也就是報答三世諸佛的恩德。』當時，毗沙門天王就在佛前立下誓願：『世尊，如果有善男子善女人，受持陀羅尼經，卻有惡人想讓他們遭遇衰敗和災禍，使修行人意念散亂、心神不寧，無法讀誦修行陀羅尼經。我那時就會前往那人所在之處，讓那些惡人也遭受同樣的衰敗和損害，或者讓他們遭遇水災、火災、盜賊、官府的冤枉迫害等無法預料的事情，甚至讓他們因此而死，或者接近死亡。這樣的惡人，如果是做官的，就不能陞遷；或者讓他們做惡夢，夢見自己身上塗滿麻油，在泥土中打滾，或者夢見自己脫光衣服裸奔，牙齒掉落，頭髮變白，面容憔悴，眼睛昏花。世尊，我會讓他們在夢中見到這些事情。世尊，我那時會派遣鬼神去騷擾他們的住宅，讓那些惡人得重病，甚至因此而死。世尊，請聽我這樣護持此經，可以嗎？』當時，世尊沒有回答。這時，華聚菩薩對毗沙門天王說：『世尊的沉默，就表示認可你剛才所說的話。』當時，阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）對華聚菩薩說：『我現在問你，你可以回答我，不要像世尊那樣沉默不語。』當時，華聚菩薩對阿難說：『隨意發問，我當回答。』當時，阿難對華聚菩薩說：『世尊為什麼不以沉默的方式為諸聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）授記（Vyākaraṇa，對未來成佛的預言）呢？因為沉默是認可的象徵，為什麼還要用言語方便來為聲聞弟子授記呢？』當時，華聚菩薩對阿難說：『如來有時以沉默的方式為聲聞授記，有時也用言語方便來授記。阿難，如來授記不只針對三途（地獄、餓鬼、畜生）。為什麼呢？因為如來運用諸法是不固定的。』

【English Translation】 English version The right shoulder and right knee touched the ground. With palms together, (the spirit) addressed the Buddha, saying: 'World Honored One, I, as a ghost and spirit general, govern all ghosts and spirits, just as the World Honored One completely encompasses us. World Honored One, now listen to our vow to protect and uphold the Dhāraṇī (mantra) scriptures, may we?' At that time, the Buddha told Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the north): 'Excellent, great king of ghosts and spirits! Those who wish to protect the Dhāraṇī scriptures are the children of the Buddhas of the three times, and are repaying the kindness of the Buddhas of the three times.' At that time, Vaiśravaṇa immediately made a vow before the Buddha: 'World Honored One, if there are good men and good women who uphold the Dhāraṇī scriptures, but there are evil people who try to bring about their decline and suffering, causing the practitioners to have scattered thoughts and a disturbed mind, unable to recite and practice the Dhāraṇī scriptures, then I will go to the place where those people are and cause those evil people to suffer the same decline and harm. Or I will cause them to encounter floods, fires, thieves, unjust persecution by government officials, and other unforeseen events, even causing them to die or come close to death. If such evil people are officials, they will not be promoted; or I will cause them to have nightmares, dreaming of their bodies covered in sesame oil, rolling in the dirt, or dreaming of stripping naked and running, their teeth falling out, their hair turning white, their faces wrinkled, and their eyes dim. World Honored One, I will cause them to see such things in their dreams. World Honored One, at that time, I will send ghosts and spirits to harass their homes, causing those evil people to suffer serious illnesses, even causing them to die. World Honored One, please listen to my vow to protect this scripture in this way, may I?' At that time, the World Honored One remained silent. Then, Bodhisattva Huaju (Flower Cluster) said to Vaiśravaṇa: 'The World Honored One's silence indicates approval of what you have just said.' At that time, Ānanda (one of the ten major disciples of the Buddha, known for his strong memory) said to Bodhisattva Huaju: 'I will now ask you a question, and you may answer me, do not remain silent like the World Honored One.' At that time, Bodhisattva Huaju said to Ānanda: 'Ask whatever you wish, and I will answer.' At that time, Ānanda said to Bodhisattva Huaju: 'Why does the World Honored One not bestow predictions (Vyākaraṇa, prophecies of future Buddhahood) upon the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) in silence? Because silence is a symbol of approval, why use skillful means of speech to bestow predictions upon the Śrāvaka disciples?' At that time, Bodhisattva Huaju said to Ānanda: 'The Tathāgata (another name for the Buddha) sometimes bestows predictions upon the Śrāvakas in silence, and sometimes bestows them through skillful means of speech. Ānanda, the Tathāgata's predictions are not only for the three evil paths (hell, hungry ghosts, animals). Why? Because the Tathāgata's use of all dharmas (teachings) is not fixed.'

。方便多故智慧無量故。世界無邊故眾生行無邊故。是故世尊更以方便。授諸聲聞大弟子記。爾時阿難語華聚言。若謂諸法不定者。十方諸佛亦應不定。諸佛不定者。十方世界亦復不定乎。爾時華聚即以右手。接取西方妙樂世界。舉著虛空猶如大士取阿摩勒果。置於右掌無所妨礙。爾時大眾遙見西方妙樂世界。河池華樹莊嚴之事無不明瞭。爾時大眾歡喜踴躍。至心敬禮無量壽佛。各各求生妙樂世界。爾時華聚語阿難言。于意云何諸法如是有定性不。阿難答華聚言。諸法如是無有定性。我不敢問諸法定相。

爾時佛告阿難。汝等二大士不須。諍論如是事也。何以故阿難於汝意云何。三果之人入地獄不。阿羅漢人受餓鬼形不。乃至受畜生身不。及生邊地邪見處不。阿難白佛言不也世尊。何以故阿羅漢人名離一切究竟患難。若不離一切究竟患者不名阿羅漢也。善男子汝云何言一切法是不定相。阿羅漢人永更不受如是等苦豈不定乎。阿難白佛言。世尊阿羅漢人得盡定慧不。佛言不也。何以故阿羅漢分段涅槃。是故不得究竟盡慧。

善男子夫于學者。觀一切法住平等性。不離有不離無。不離有邊不離無邊。不即是邊不離是邊。不即是我不離於我。不即是色不離於色。不即是受不離於受。一切法者不可言定。不可言無

【現代漢語翻譯】現代漢語譯本：因為方便眾多，智慧無量；因為世界無邊，眾生行為無邊。所以世尊更用方便法門，為各位聲聞大弟子授記。當時，阿難對華聚說：『如果說諸法是不定的，那麼十方諸佛也應該是不定的。諸佛不定，那麼十方世界也應該是不定的嗎？』當時，華聚立即用右手接取西方妙樂世界，舉在虛空中，就像大力士取阿摩勒果一樣，放在右掌中，沒有任何妨礙。當時大眾遙見西方妙樂世界，河池、華樹等莊嚴景象無不清楚明白。當時大眾歡喜踴躍，至誠敬禮無量壽佛（Amitabha，阿彌陀佛），各自求生妙樂世界。當時，華聚對阿難說：『你認為諸法像這樣有定性嗎？』阿難回答華聚說：『諸法像這樣沒有定性。我不敢問諸法的定相。』當時佛告訴阿難：『你們兩位大士不必爭論這樣的事情。』為什麼呢？阿難，你認為三果之人會墮入地獄嗎？阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）會受餓鬼之身嗎？乃至會受畜生之身嗎？以及會生在邊地邪見之處嗎？』阿難稟告佛說：『不會的，世尊。』為什麼呢？阿羅漢名為遠離一切究竟的患難。如果不能遠離一切究竟的患難，就不能稱為阿羅漢。』『善男子，你為什麼說一切法是不定相呢？阿羅漢永遠不再受這樣的苦，難道不是定嗎？』阿難稟告佛說：『世尊，阿羅漢得到盡定慧嗎？』佛說：『沒有。』為什麼呢？阿羅漢是分段涅槃（Nirvana，寂滅），所以不能得到究竟的盡慧。『善男子，作為學習者，觀察一切法，安住于平等性，不離有，不離無；不離有邊，不離無邊；不即是邊，不離是邊；不即是我，不離於我；不即是色（form，物質），不離於色；不即是受（feeling，感受），不離於受。一切法不可說是定，不可說是無。

【English Translation】 English version: Because of the abundance of skillful means and immeasurable wisdom; because the worlds are boundless and the actions of sentient beings are boundless. Therefore, the World-Honored One further employed skillful means to bestow predictions upon the great disciples who were Shravakas (Śrāvaka, Hearers). At that time, Ananda (Ānanda, one of the principal disciples of the Buddha) said to Huaju (Huāju, Flower Cluster): 'If it is said that all dharmas (dharmas, phenomena) are impermanent, then the Buddhas of the ten directions should also be impermanent. If the Buddhas are impermanent, then the worlds of the ten directions should also be impermanent, shouldn't they?' At that time, Huaju immediately used his right hand to receive the Western World of Wonderful Bliss, lifting it into the void, just like a great man taking an Amalaka fruit, placing it in his right palm without any obstruction. At that time, the assembly remotely saw the Western World of Wonderful Bliss, and the adornments of the river ponds and flower trees were all clearly understood. At that time, the assembly rejoiced and leaped for joy, reverently paying homage to Amitabha Buddha (Amitābha, Infinite Light Buddha), each seeking to be born in the World of Wonderful Bliss. At that time, Huaju said to Ananda: 'What do you think? Are dharmas like this with a fixed nature?' Ananda replied to Huaju: 'Dharmas are like this without a fixed nature. I dare not ask about the fixed characteristics of dharmas.' At that time, the Buddha told Ananda: 'You two great beings need not argue about such matters.' Why? Ananda, what do you think? Will a person of the third fruit (referring to a stream-enterer who has attained the third stage of enlightenment) fall into hell? Will an Arhat (Arhat, one who has attained Nirvana) receive the form of a hungry ghost? Or even receive the body of an animal? And be born in a border region with heretical views?' Ananda reported to the Buddha: 'No, World-Honored One.' Why? An Arhat is named as one who is free from all ultimate suffering and difficulty. If one is not free from all ultimate suffering and difficulty, one cannot be called an Arhat.' 'Good man, why do you say that all dharmas are of an impermanent nature? An Arhat will never again suffer such suffering, is that not fixed?' Ananda reported to the Buddha: 'World-Honored One, does an Arhat attain complete samadhi (Samadhi, concentration) and wisdom?' The Buddha said: 'No.' Why? An Arhat has a segmented Nirvana (Nirvana, liberation), therefore, he cannot attain ultimate complete wisdom. 'Good man, as a learner, observe all dharmas, abiding in equality, not apart from existence, not apart from non-existence; not apart from the edge of existence, not apart from the edge of non-existence; not identical to the edge, not apart from the edge; not identical to self, not apart from self; not identical to form (form, physical phenomena), not apart from form; not identical to feeling (feeling, sensation), not apart from feeling. All dharmas cannot be said to be fixed, cannot be said to be non-existent.'

定。若無定者應無三寶究竟解脫處。當知是法即有定性。若謂無定上無諸佛下無眾生。是無定相。雖復如是。然不可言無復不可言有。若菩薩觀一切法著有著。無即菩薩累。若見眾生而生著相。是菩薩累。若離眾生亦菩薩累。若著眾生行是菩薩累。若離眾生行亦菩薩累。若著我行是菩薩累。何以故菩薩常應如是心住中道。得名菩薩究竟慧也。善男子阿羅漢人都無是事。無是事故不得名為究竟慧也。

善男子所謂菩薩住心中道。汝今諦聽當爲汝說。菩薩觀虛空如地。觀地如虛空。觀金如土觀土如金。觀眾生非眾生。觀非眾生而是眾生。觀法而是非法。觀于非法而是定法。而是定法無有差別。觀諸持戒與破戒等。觀諸破戒如具戒相。雖然離於二邊住平等相。破戒持戒亦應等心觀之。上中下性亦應等心觀之。有為無為法亦應如是等心觀之。不讚大乘不毀小乘。豪貴卑賤粗妙醜陋。諸根完具及與殘缺。聰黠愚闇悉不讚毀。善男子夫為菩薩供養之法。不應選擇如上諸事。是名菩薩住心中道究竟智慧。善男子聲聞之人無如是事故。無究竟慧亦非究竟涅槃。何以故未了法性故。不得究竟涅槃。

複次善男子我于往昔作一居士。受性憍恣而不推求出世之典。時有比丘執持應器。來詣於我而從我乞濟身之具。時我答言沙門釋

【現代漢語翻譯】現代漢語譯本：如果法沒有定性，那麼就不應該有三寶（佛、法、僧）究竟解脫之處。應當知道，法就是有定性的。如果說沒有定性，上面沒有諸佛，下面沒有眾生，這就是沒有定性的相。即使是這樣，也不能說完全沒有，也不能說完全有。如果菩薩觀察一切法，執著于有，或者執著于無，那就是菩薩的累贅。如果見到眾生而生起執著之相，這是菩薩的累贅。如果遠離眾生，也是菩薩的累贅。如果執著于眾生而行事，這是菩薩的累贅。如果脫離眾生而行事，也是菩薩的累贅。如果執著於我而行事，這是菩薩的累贅。為什麼呢？菩薩應當常常這樣，心住在中道，才能得到菩薩的究竟智慧。善男子，阿羅漢都沒有這些事，因為沒有這些事，所以不能稱為究竟智慧。善男子，所謂的菩薩住心中道，你現在仔細聽，我將為你解說。菩薩觀察虛空如同大地，觀察大地如同虛空。觀察黃金如同泥土，觀察泥土如同黃金。觀察眾生如同非眾生，觀察非眾生如同是眾生。觀察法如同非法，觀察非法如同是定法。而是定法沒有差別。觀察持戒和破戒的人平等無二。觀察破戒的人如同具足戒相的人。雖然遠離二邊，住在平等之相。對於破戒和持戒的人，也應該以平等心來觀察。對於上、中、下等根性的人，也應該以平等心來觀察。對於有為法和無為法，也應該這樣以平等心來觀察。不讚嘆大乘，也不譭謗小乘。對於豪貴、卑賤、粗俗、美妙、醜陋，諸根完具以及殘缺，聰明和愚笨，都不讚嘆也不譭謗。善男子，作為菩薩供養的方法，不應該選擇像上面說的這些事。這叫做菩薩住心中道，達到究竟智慧。善男子，聲聞之人沒有這樣的事，所以沒有究竟智慧，也不是究竟涅槃。為什麼呢？因為沒有了解法性，所以不能得到究竟涅槃。再次，善男子，我在往昔做一位居士，秉性驕橫放縱，不尋求出世的經典。當時有一位比丘拿著應器（缽），來到我這裡，向我乞求維持生活的物品。當時我回答說：『沙門釋（指釋迦牟尼佛）

【English Translation】 English version: If the Dharma were without a fixed nature, there should be no ultimate liberation for the Three Jewels (Buddha, Dharma, Sangha). It should be known that the Dharma does have a fixed nature. If it is said that there is no fixed nature, with no Buddhas above and no sentient beings below, this is the aspect of no fixed nature. Even so, it cannot be said that it is completely non-existent, nor can it be said that it is completely existent. If a Bodhisattva observes all Dharmas and clings to existence or non-existence, that is a burden for the Bodhisattva. If one sees sentient beings and generates an attachment to their form, this is a burden for the Bodhisattva. If one distances oneself from sentient beings, that is also a burden for the Bodhisattva. If one acts with attachment to sentient beings, this is a burden for the Bodhisattva. If one acts detached from sentient beings, this is also a burden for the Bodhisattva. If one acts with attachment to self, this is a burden for the Bodhisattva. Why? A Bodhisattva should always be like this, with their mind dwelling in the Middle Way, in order to attain the ultimate wisdom of a Bodhisattva. Good man, Arhats do not have these things; because they do not have these things, they cannot be called ultimate wisdom. Good man, the so-called Bodhisattva dwelling in the Middle Way, listen carefully now, and I will explain it to you. A Bodhisattva observes emptiness as earth, and observes earth as emptiness. Observes gold as dirt, and observes dirt as gold. Observes sentient beings as non-sentient beings, and observes non-sentient beings as sentient beings. Observes Dharma as non-Dharma, and observes non-Dharma as fixed Dharma. And this fixed Dharma has no difference. Observes those who uphold precepts and those who break precepts as equal. Observes those who break precepts as having the appearance of those who fully uphold precepts. Although one is apart from the two extremes, dwelling in the aspect of equality. One should also observe those who break precepts and those who uphold precepts with an equal mind. One should also observe those of superior, middling, and inferior natures with an equal mind. One should also observe conditioned and unconditioned Dharmas with an equal mind in this way. Neither praising the Mahayana nor disparaging the Hinayana. Neither praising nor disparaging the noble and the lowly, the coarse and the refined, the ugly and the beautiful, those with complete faculties and those with disabilities, the intelligent and the foolish. Good man, as a method of offering for a Bodhisattva, one should not choose things like those mentioned above. This is called a Bodhisattva dwelling in the Middle Way, attaining ultimate wisdom. Good man, Shravakas do not have such things, so they do not have ultimate wisdom, nor is it ultimate Nirvana. Why? Because they have not understood the nature of Dharma, they cannot attain ultimate Nirvana. Furthermore, good man, in the past, I was a householder, arrogant and indulgent by nature, and did not seek out the scriptures of liberation. At that time, there was a Bhikshu holding a bowl, who came to me and asked me for the means to sustain his life. At that time, I replied, 'Shramana Shakya (referring to Shakyamuni Buddha)'

子汝從何方來至我所。執缽而住何所求索。復更問言汝何種姓。為上姓中姓下姓乎。又復更問曰。汝於五法常學何律。汝於十二部經常學何等。復更重問汝。今名何受姓云何。汝於三業中常修何業欲求何處。上中下乘汝何乘所攝。求究竟乎求分段耶。如是無窮重問。身便得患而即命終。以是因緣今故語汝。若以施時莫擇上中下性實相世諦。于有無法而不分別。若分別者即名菩薩著我人壽者亦著行者。不名菩薩住心中道得究竟慧。

善男子我今復更略說往昔因緣。我于往昔作一比丘。時有居士設大施會。請沙門婆羅門。貧窮下賤須衣。與衣須食與食須珍寶與珍寶。我時甚大貧窮而無資財。我時望得珍寶物故往詣會所。于其中道見有大橋。于其橋上見眾多人匆匆往來。時諸人中有一智者。我以愚意問此人言。此橋何人所作此河從何而來今向何去。復問此木何林所生何人所斫何象所。載此木為青為白為赤為黑何日所作。此木松也柏也柳也。曲也直也有節無節也。破此木鐵何冶所出何匠所造。此水咸也苦也甜也深也淺也。何用作此橋也。

善男子我于爾時。次第而作七千八百問已。爾時智者便答我言。咄癡沙門居士請汝。汝但涉路至於會所。可得悅意后不生悔。汝今舍問如是等事。于身無利何用問為。如是等木何

【現代漢語翻譯】現代漢語譯本：『你從哪裡來到我這裡？拿著缽是要求什麼？』又問，『你是什麼種姓？是上等姓、中等姓還是下等姓？』又問，『你經常學習五法中的哪條戒律？你經常學習十二部經中的哪一部？』又再次追問，『你現在的名字是什麼，受了什麼姓？你在身、口、意三業中經常修習哪種業，想要去哪裡？上乘、中乘、下乘，你屬於哪一乘？是求究竟解脫，還是求階段性的解脫？』像這樣沒完沒了地追問，那個人就生病了，然後就死了。因為這個緣故，我現在告訴你，在佈施的時候，不要選擇上等、中等、下等種姓，要明白實相和世俗諦的道理，對於有和無也不要分別。如果分別，就叫做菩薩執著於我、人、壽者，也執著於行者。不能叫做菩薩安住於心中正道，得到究竟智慧。

『善男子，我現在再簡單地說說過去的一個因緣。我過去曾經是一個比丘。當時有一個居士舉辦大型佈施法會，邀請沙門（出家修行者，佛教術語）、婆羅門（古印度教祭司，此處泛指其他宗教人士），貧窮的人需要衣服就給衣服，需要食物就給食物，需要珍寶就給珍寶。我當時非常貧窮，沒有資財，我當時希望得到珍寶，所以前往法會。在路上，我看到一座大橋，橋上有很多人匆匆忙忙地來來往往。當時這些人中有一個智者，我用愚蠢的想法問這個人說：「這座橋是誰建造的？這條河從哪裡來，現在流向哪裡？』又問，『這木頭是什麼樹林里生長的，是誰砍伐的，什麼大象運載的？這木頭是青色的、白色的、紅色的還是黑色的？哪天建造的？這木頭是松樹、柏樹還是柳樹？是彎曲的、筆直的，有節還是沒有節？』劈開這木頭的鐵是從哪個冶煉廠出來的，哪個工匠製造的？這水是鹹的、苦的還是甜的？是深的還是淺的？用它來做什麼橋呢？』

『善男子，我在那個時候，依次問了七千八百個問題。』當時那個智者就回答我說：『咄！愚癡的沙門，居士邀請你，你只要走過這條路，到達法會，就可以得到快樂，以後也不會後悔。你現在停止詢問這些事情，對你自身沒有好處，問這些做什麼？像這些木頭是什麼…』

【English Translation】 English version: 『From where do you come to my place? Holding a bowl, what do you seek? 』 Again he asked, 『What is your caste? Are you of a high, middle, or low caste?』 He further asked, 『Which precept of the Five Dharmas do you constantly study? Which of the Twelve Divisions of Scriptures do you often learn?』 He repeatedly asked, 『What is your name now, and what surname have you received? Which of the three karmas of body, speech, and mind do you constantly cultivate, and where do you wish to go? Of the Superior, Middle, and Inferior Vehicles, which vehicle do you belong to? Do you seek ultimate liberation or a segmented liberation?』 Such endless questioning caused the person to become ill and die. Because of this reason, I now tell you, when giving alms, do not choose based on superior, middle, or inferior castes; understand the truth of reality and conventional truth; and do not discriminate between existence and non-existence. If you discriminate, you are called a Bodhisattva attached to self, person, and lifespan, and also attached to the practitioner. You cannot be called a Bodhisattva abiding in the Middle Way of the heart, attaining ultimate wisdom.

『Good man, I will now briefly recount a past cause and condition. In the past, I was a Bhikshu (Buddhist monk). At that time, a householder held a large almsgiving assembly, inviting Shramanas (wandering ascetics, Buddhist term), Brahmanas (priests in ancient India, here referring to other religious figures), and the poor who needed clothes were given clothes, those who needed food were given food, and those who needed treasures were given treasures. I was very poor at that time and had no wealth. I hoped to obtain treasures, so I went to the assembly. On the way, I saw a large bridge, and many people were hurrying back and forth on the bridge. Among these people was a wise man. With foolish thoughts, I asked this man, 「Who built this bridge? Where does this river come from, and where is it flowing to?」』 I also asked, 『What forest did this wood grow in, who cut it down, and what elephant carried it? Is this wood blue, white, red, or black? On what day was it made? Is this wood pine, cypress, or willow? Is it curved or straight, with knots or without knots?』 From which smelter did the iron that split this wood come from, and which craftsman made it? Is this water salty, bitter, or sweet? Is it deep or shallow? What is it used to make this bridge?』

『Good man, at that time, I asked seven thousand eight hundred questions in succession.』 Then the wise man replied to me, 『Hey! Foolish Shramana, the householder invited you. You only need to cross this road and reach the assembly, and you can obtain joy and will not regret it later. Now stop asking these things, which are of no benefit to yourself. Why ask these things? Like what kind of wood are these…』

野所生。何人所造何斧所斫。咄沙門今且速去還當語汝。我時聞此語已。涉路而去便到會所。所食蕩盡財寶無餘。我時見已懊惱結恨。㘁聲叫言是何苦哉。心口所失值如是苦。還到橋上見向智人。時人問言沙門汝云何憔悴如是多不吉耶。我時答言以貧窮故往詣會所。欲求衣食所須之具。于其中間以見於汝。徒問無益之言。使我不值飲食所須財寶。以是因緣我心生惱。

爾時智者而答我言。夫為比丘于身無利。理不應問何用問為。善士比丘汝以一誤失現在利。從今已往于身無利。慎莫多問應觀諸法。于身利者宜應須問。何謂為利。觀有為法應以遠離此即為利。觀平等法宜應親近此即為利。不讚已毀他此即為利。自既了達教他了達此即為利。自能厭離世樂亦教他離此即為利。自知莫問無利益亦教他莫問此即為利。我向了達知問無利是。故語汝速往會所。善男子爾時智者說此法時。忉利諸天九十二億。在虛空中聽智者所說。即發阿耨多羅三藐三菩提心。時五百居士遠塵離垢得法眼凈。我于爾時得入陀羅尼門。善男子我因是已來。得入究竟慧住心中道。阿羅漢都無是事。云何當得究竟慧耶。以毀大乘贊諸小乘。是故不得究竟慧耳。

爾時阿難白佛言。世尊如是人者今何所在。世尊受是果報經幾劫乎。佛號云何劫名

【現代漢語翻譯】現代漢語譯本

野外生長之物。是誰製造的？用什麼斧頭砍的？咄！沙門（出家人的通稱），你現在趕快回去吧，我再告訴你。我當時聽了這話之後，就沿著路走了，便到了聚會的地方。所吃的食物蕩然無存，財寶也一無剩餘。我當時見了，懊惱結恨，大聲叫喊道：『這是什麼苦啊！』心口所失，竟遭受如此苦難。又回到橋上，見到先前的智者。智者問我說：『沙門，你為什麼如此憔悴，如此不吉利呢？』我當時回答說：『因為貧窮的緣故，前往聚會的地方，想要尋求衣食所需之物。在其中間，又見到了你，徒勞地問了些沒有益處的話，使我沒有得到飲食所需的財寶。因為這個緣故，我心中生惱。』當時智者回答我說：『作為比丘（出家受具足戒的男子），對於自身沒有利益的事情，理應不問，為何要問呢？善士比丘，你因為一次錯誤，失去了眼前的利益。從今以後，對於自身沒有利益的事情，謹慎不要多問，應當觀察諸法。對於自身有利益的事情，才應當詢問。什麼叫做利益呢？觀察有為法（因緣和合而生的事物），應當遠離，這就是利益。觀察平等法（不生不滅的真如自性），應當親近，這就是利益。不讚美自己而譭謗他人，這就是利益。自己已經了達，也教他人了達，這就是利益。自己能夠厭離世間的快樂，也教他人遠離，這就是利益。自己知道不要問沒有利益的事情，也教他人不要問，這就是利益。我先前已經了達，知道問了沒有利益，所以告訴你趕快前往聚會的地方。』善男子，當時智者說此法時，忉利天（欲界六天之一，位於須彌山頂）的九十二億諸天，在虛空中聽智者所說，即發阿耨多羅三藐三菩提心（無上正等正覺之心）。當時五百居士（在家信佛的男子或女子）遠離塵垢，得到法眼凈（證得初果須陀洹的清凈智慧）。我于當時，得以進入陀羅尼門（總持一切法門的智慧）。善男子，我因為這件事情以來，得以進入究竟慧（圓滿的智慧），住在心中道（不落兩邊的中道）。阿羅漢（斷盡煩惱，證得解脫的聖者）都沒有這件事情。怎麼能夠得到究竟慧呢？因為譭謗大乘（菩薩乘），讚美諸小乘（聲聞乘），所以不能得到究竟慧啊。當時阿難（佛陀的十大弟子之一，以記憶力強著稱）稟白佛說：『世尊，這樣的人現在在哪裡呢？世尊承受這樣的果報，經歷了多少劫（極長的時間單位）呢？佛號叫什麼？劫名是什麼？』

【English Translation】 English version

'That which grows in the wild. By whom was it made? With what axe was it hewn? Go quickly now, Shramana (a wandering ascetic), and I will tell you later.' Having heard these words, I went on my way and arrived at the gathering place. The food was all gone, and no treasures remained. Seeing this, I was frustrated and resentful, crying out, 'What suffering is this!' The loss from my words and mind has resulted in such suffering. I returned to the bridge and saw the wise man from before. The man asked, 'Shramana, why are you so haggard and so inauspicious?' I replied, 'Because of poverty, I went to the gathering place, seeking food and necessities. In the midst of that, I saw you and asked useless questions, causing me to miss the food and treasures I needed. Because of this, my heart is troubled.' Then the wise man answered, 'As a Bhikshu (a fully ordained Buddhist monk), you should not ask about things that are not beneficial to yourself. Why ask at all? Good Bhikshu, you have lost present benefits due to one mistake. From now on, be careful not to ask too much about things that are not beneficial to yourself. You should observe all Dharmas (teachings). You should only ask about things that are beneficial to yourself. What is beneficial? Observing conditioned Dharmas (things that arise from causes and conditions), you should distance yourself from them; this is beneficial. Observing equal Dharmas (the true nature of Suchness that neither arises nor ceases), you should draw near to them; this is beneficial. Not praising yourself while slandering others; this is beneficial. Having understood yourself, teach others to understand; this is beneficial. Being able to renounce worldly pleasures, and teaching others to renounce them; this is beneficial. Knowing not to ask about things that are not beneficial, and teaching others not to ask; this is beneficial. I had already understood that asking was not beneficial, so I told you to go quickly to the gathering place.' Good man, at the time when the wise man spoke this Dharma, ninety-two billion Devas (gods) of Trayastrimsha Heaven (one of the six heavens of the Desire Realm, located on the summit of Mount Sumeru) were in the sky listening to the wise man's words, and they generated the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, five hundred Upasakas (lay Buddhist practitioners) were far from defilements and attained the pure Dharma Eye (the pure wisdom of attaining the first fruit of Stream-Entry, Srotapanna). At that time, I was able to enter the Dharani Gate (the wisdom of upholding all Dharmas). Good man, since that event, I have been able to enter ultimate wisdom and dwell in the Middle Way (the path that avoids extremes). Arhats (enlightened beings who have eradicated all afflictions and attained liberation) do not have this. How can one attain ultimate wisdom? Because they slander the Mahayana (the Great Vehicle, the Bodhisattva path) and praise the Hinayana (the Small Vehicle, the path of the Shravakas), they cannot attain ultimate wisdom. Then Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) said to the Buddha, 'World Honored One, where is such a person now? How many Kalpas (extremely long units of time) has the World Honored One endured such karmic retribution? What is the Buddha's name? What is the name of the Kalpa?'

何等其王名何。佛告阿難。善男子吾今可以譬喻語汝。設有一人身力無量。末三千大千世界盡為微塵。善男子且置是事。此人復取十方微塵等三千大千世界亦末為塵。如是次第十方恒河沙世界亦末為塵。可知其數不。阿難白佛言。世尊一世界乃至百世界尚不可數。況微塵耶。善男子如是世界可知其數。彼佛去世后復過於是佛號栴檀華如來至真等正覺。國名尊常劫名凈持王名栴檀果。栴檀華佛生彼王宮。成等正覺而取涅槃。次後有佛名釋迦牟尼。如是次第二萬億釋迦牟尼佛吾悉供養。最初佛者令我堅固陀羅尼。豈異人乎今即文殊師利法王子是。爾時居士設法會者。今華聚菩薩摩訶薩是。爾時五百居士者今則五百大弟子是。爾時王子菩薩居士優婆塞優婆夷天龍夜叉乾闥婆阿修羅。五百大弟子無量大眾。及與阿難歡喜奉行。

大方等陀羅尼經卷第三大正藏第 21 冊 No. 1339 大方等陀羅尼經

大方等陀羅尼經護戒分卷第四

北涼沙門法眾于高昌郡譯

爾時文殊師利。即從座起偏袒右肩。右膝著地而白佛言。世尊若比丘。於世尊去世之後若毀四重。若比丘尼毀犯八重。若菩薩若沙彌沙彌尼優婆塞優婆夷。若毀如是一一諸戒。所犯重罪當云何滅。佛言嗚呼善哉文殊師利。乃能請問如

【現代漢語翻譯】現代漢語譯本：阿難問：那位國王叫什麼名字？佛告訴阿難：善男子，我現在可以用譬喻來告訴你。假設有一個人力氣無窮，把三千大千世界都磨成微塵。善男子，暫且不說這件事。這個人又取十方如微塵般多的三千大千世界，也磨成微塵。這樣次第地，把十方恒河沙數的世界也磨成微塵。可以知道它的數量嗎？阿難回答佛說：世尊，一個世界乃至一百個世界尚且不可計數，何況是微塵呢？善男子，這樣的世界尚且可以知道它的數量。那位佛去世后，又經過了這麼長的時間，佛號是栴檀華如來（Sandalwood Flower Tathagata），至真等正覺（Arhat Samyak-saṃbuddha）。國名叫尊常，劫名叫凈持，國王名叫栴檀果。栴檀華佛（Sandalwood Flower Buddha）生於那位國王的宮中，成就等正覺而入涅槃。此後有佛名叫釋迦牟尼（Śākyamuni）。這樣次第地，我供養了兩萬億釋迦牟尼佛。最初的那位佛，使我堅固陀羅尼（dhāraṇī）。難道是別人嗎？現在就是文殊師利（Mañjuśrī）法王子。當時設立法會的居士，現在就是華聚菩薩摩訶薩（Puṣpakūṭa Bodhisattva-mahāsattva）。當時的五百居士，現在就是五百大弟子。當時的王子、菩薩、居士、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士）、天、龍、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura），五百大弟子和無量的大眾，以及阿難，都歡喜地奉行。

《大方等陀羅尼經》卷第三大正藏第21冊 No. 1339 《大方等陀羅尼經》

《大方等陀羅尼經護戒分》卷第四

北涼沙門法眾于高昌郡譯

這時，文殊師利（Mañjuśrī）即從座位上站起，偏袒右肩，右膝著地，對佛說：世尊，如果比丘（bhikṣu）在世尊去世之後，毀犯四重戒，如果比丘尼（bhikṣuṇī）毀犯八重戒，如果菩薩（bodhisattva）、沙彌（śrāmaṇera）、沙彌尼（śrāmaṇerikā）、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士），如果毀犯這樣一一諸戒，所犯的重罪應當如何消滅？佛說：嗚呼，善哉，文殊師利（Mañjuśrī），你能夠請問這樣的問題。

【English Translation】 English version: Ānanda asked: What was the name of that king? The Buddha told Ānanda: Good man, I can now tell you with a metaphor. Suppose there is a person with immeasurable strength who grinds the entire three thousand great thousand worlds into dust. Good man, let's put that aside for now. This person then takes three thousand great thousand worlds, as numerous as the dust particles in the ten directions, and also grinds them into dust. In this order, he grinds the worlds as numerous as the sands of the Ganges River in the ten directions into dust. Can its number be known? Ānanda replied to the Buddha: World Honored One, even one world or a hundred worlds cannot be counted, let alone dust particles. Good man, even the number of such worlds can be known. After that Buddha passed away, an even longer time passed, and the Buddha's name was Sandalwood Flower Tathagata (candana-puṣpa-tathāgata), Arhat Samyak-saṃbuddha. The country was named Revered Constant, the kalpa was named Pure Holding, and the king was named Sandalwood Fruit. The Sandalwood Flower Buddha (candana-puṣpa-buddha) was born in that king's palace, attained complete enlightenment, and entered Nirvana. After that, there was a Buddha named Śākyamuni. In this order, I made offerings to two hundred trillion Śākyamuni Buddhas. The first Buddha made my dhāraṇī firm. Could it be someone else? Now it is Mañjuśrī, the Dharma Prince. The layperson who established the Dharma assembly at that time is now the Puṣpakūṭa Bodhisattva-mahāsattva. The five hundred laypersons at that time are now the five hundred great disciples. The prince, bodhisattvas, laypersons, upāsakas (male lay devotees), upāsikās (female lay devotees), devas, nāgas, yakṣas, gandharvas, asuras, the five hundred great disciples, and the immeasurable multitude, along with Ānanda, all joyfully practiced.

The Great Vaipulya Dhāraṇī Sūtra, Volume 3 Taishō Tripiṭaka, Volume 21, No. 1339, The Great Vaipulya Dhāraṇī Sūtra

The Great Vaipulya Dhāraṇī Sūtra, Section on Protecting the Precepts, Volume 4

Translated by the Śramaṇa Dharmarakṣa of Northern Liang in the Gaochang Prefecture

At that time, Mañjuśrī immediately rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha: World Honored One, if a bhikṣu, after the World Honored One's passing, violates the four major precepts; if a bhikṣuṇī violates the eight major precepts; if a bodhisattva, śrāmaṇera, śrāmaṇerikā, upāsaka, or upāsikā violates each of these precepts, how can the grave offenses they have committed be extinguished? The Buddha said: Alas, excellent, Mañjuśrī, you are able to ask such a question.

是等事。汝慈悲勝故能發是問。汝若不發是問。我終不說彼惡世比丘所犯之過。善哉善哉文殊師利。汝今諦聽當爲汝說。我去世后若有惡律儀比丘毀四重禁。默然而受檀越供養而不改悔。當知是比丘必受地獄苦而無疑也。我今當出良藥救彼比丘重病。若我去世后毀四重禁羞不發露。汝今諦聽當爲汝說。

離婆離婆諦(一)仇呵仇呵帝(二)陀羅離帝(三)尼呵羅帝(四)毗摩離帝(五)莎呵(六)

文殊師利此陀羅尼。是過去七佛之所宣說。如是七七亦不可數亦不可計。說此陀羅尼救攝眾生。現在十方不可計不可數七佛。亦宣說此陀羅尼救攝眾生。未來不可計不可數七佛。亦宣說此陀羅尼救攝眾生。汝今請問陀羅尼義。我已說竟。以此陀羅尼經。救攝未來世惡律儀比丘。令其堅固住清凈地。善男子若有比丘毀四重禁。至心憶念此陀羅尼經。誦一千四百遍。誦一千四百遍已乃一懺悔。請一比丘為作證人。自陳其罪向形像前。如是次第經八十七日勤懺悔已。是諸戒根若不還生終無是處。彼人能於八十七日勤懺悔已。若不堅固阿耨多羅三藐三菩提心亦無是處。又文殊師利云何當知得清凈戒。善男子若其夢中。見有師長手摩其頭。若父母婆羅門耆舊。有德如是等人。若與飲食衣服臥具湯藥。當知是人住清凈戒。若

【現代漢語翻譯】現代漢語譯本：這些都是重要的事情。你因為慈悲心深重，所以才能提出這樣的問題。你如果不提出這個問題，我終究不會說那些惡劣世道中的比丘所犯的過錯。好啊，好啊，文殊師利（Manjushri，菩薩名）。你現在仔細聽著，我將為你解說。我去世之後，如果有行為惡劣、不守戒律的比丘，毀犯了四重禁（four major precepts，指殺、盜、淫、妄），默默地接受施主的供養而不悔改，應當知道這些比丘必定會遭受地獄的苦難，這是毫無疑問的。我現在要拿出良藥來拯救那些身患重病的比丘。如果我去世之後，有人毀犯了四重禁，羞於發露懺悔，你現在仔細聽著，我將為你解說。

離婆離婆諦（Liba Liba di，音譯，無義）仇呵仇呵帝（Chou he Chou he di，音譯，無義）陀羅離帝（Tuo luo li di，音譯，無義）尼呵羅帝（Ni he luo di，音譯，無義）毗摩離帝（Pi mo li di，音譯，無義）莎呵（Suo he，音譯，成就）

文殊師利（Manjushri），這個陀羅尼（dharani，總持、真言）。是過去七佛（Seven Buddhas of the Past，過去時期的七位佛陀）所宣說的。像這樣七個七佛，也是不可計數、不可計算的。他們宣說這個陀羅尼來救度攝受眾生。現在十方不可計數、不可計算的七佛，也宣說這個陀羅尼來救度攝受眾生。未來不可計數、不可計算的七佛，也宣說這個陀羅尼來救度攝受眾生。你現在請問陀羅尼的意義，我已經說完了。用這個陀羅尼經，救度攝受未來世那些行為惡劣、不守戒律的比丘，使他們能夠堅定地安住在清凈之地。善男子，如果有比丘毀犯了四重禁，至誠懇切地憶念這個陀羅尼經，誦讀一千四百遍，誦讀一千四百遍之後才進行一次懺悔，請一位比丘作為見證人，自己陳述自己的罪過，面向佛像。像這樣依次經過八十七天，勤奮地懺悔之後，這些戒律的根本如果不能恢復，那是絕對不可能的。那個人能夠在八十七天里勤奮地懺悔之後，如果不能堅定證得阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），那也是絕對不可能的。還有，文殊師利（Manjushri），要怎樣才能知道得到了清凈的戒律呢？善男子，如果他在夢中，看見有師長用手摩他的頭，或者父母、婆羅門（Brahman，古印度僧侶階層）、年長的有德之人，像這樣的人，如果給予他飲食、衣服、臥具、湯藥，應當知道這個人安住在清凈的戒律之中。如果

【English Translation】 English version: These are important matters. It is because of your great compassion that you are able to ask this question. If you had not asked this question, I would never have spoken of the faults committed by the Bhikshus (monks) in those evil times. Well done, well done, Manjushri (Manjushri, a Bodhisattva). Listen carefully now, and I will explain it to you. After my passing, if there are Bhikshus with bad conduct who violate the four major precepts (four major precepts, referring to killing, stealing, sexual misconduct, and lying), silently accepting offerings from donors without repentance, know that these Bhikshus will undoubtedly suffer the torments of hell. Now I will bring forth good medicine to save those Bhikshus who are seriously ill. If after my passing, someone violates the four major precepts and is ashamed to confess and repent, listen carefully now, and I will explain it to you.

Liba Liba di (Liba Liba di, transliteration, no meaning) Chou he Chou he di (Chou he Chou he di, transliteration, no meaning) Tuo luo li di (Tuo luo li di, transliteration, no meaning) Ni he luo di (Ni he luo di, transliteration, no meaning) Pi mo li di (Pi mo li di, transliteration, no meaning) Suo he (Suo he, transliteration, accomplishment)

Manjushri (Manjushri), this dharani (dharani, mantra). Was proclaimed by the Seven Buddhas of the Past (Seven Buddhas of the Past, seven Buddhas of the past). Like this, seven times seven Buddhas are also countless and incalculable. They proclaim this dharani to save and embrace sentient beings. The countless and incalculable Seven Buddhas in the ten directions now also proclaim this dharani to save and embrace sentient beings. The countless and incalculable Seven Buddhas in the future will also proclaim this dharani to save and embrace sentient beings. You now ask about the meaning of the dharani, and I have finished speaking. Use this Dharani Sutra to save and embrace those Bhikshus with bad conduct in the future, so that they can firmly dwell in a pure land. Good son, if there is a Bhikshu who violates the four major precepts, sincerely remembers this Dharani Sutra, recites it one thousand four hundred times, and only repents once after reciting it one thousand four hundred times, asks a Bhikshu to be a witness, confesses his sins himself, and faces the Buddha image. After diligently repenting in this way for eighty-seven days, if the roots of these precepts cannot be restored, it is absolutely impossible. If that person cannot firmly attain the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment) after diligently repenting for eighty-seven days, it is also absolutely impossible. Furthermore, Manjushri (Manjushri), how can one know that one has obtained pure precepts? Good son, if in his dream, he sees a teacher stroking his head, or his parents, Brahmins (Brahman, ancient Indian priestly class), elders, or virtuous people, if such people give him food, clothing, bedding, or medicine, know that this person dwells in pure precepts. If

見如是一一相者。應向師說如法除滅如是罪咎。複次善男子所謂比丘尼毀八重禁者。若欲除滅八重禁罪。先請一比丘了知內外律者。陳其罪咎向彼比丘。彼比丘應如法而教此內外律。所謂。

阿隸離婆其羅帝(一)羅帝婆(二)摩羅帝(三)阿摩羅帝(四)莎訶(五)

善男子此陀羅尼。若有讀誦受持如法修行九十七日。日誦四十九遍。乃一懺悔隨師修行。是諸惡業若不除滅終無是處。善男子汝若不信。吾今為汝略說。我昔愚行業因緣故十方虛空法界。及大地土山河叢林盡末為籌。大如微塵尚可知數。除諸佛等無人能知。我所犯戒。十方無邊我所犯戒亦復無邊。微塵無數我所犯戒亦復無數。眾生無邊我所犯戒亦復無邊。方便無邊我所犯戒亦復無邊。法性無邊我所犯戒亦復無邊。善男子我觀如是等業甚為可畏。上至菩薩下至聲聞。不能救我如是等苦。我即思惟如是事已。便推求此陀羅尼典。得已修行九十七日。日讀誦四十九遍。聞空有聲而謂我言。善哉善哉善男子。乃能推求此陀羅尼典。我時聞已顧視四方。見有諸佛羅列在前。一一諸佛手摩我頭聽我悔過。善男子以是因緣。我去世后若有比丘尼犯八重禁。應當求此陀羅尼典讀誦修行。若於夢中見如上事。當知彼比丘尼住清凈地具清凈戒。複次善男子若有菩

【現代漢語翻譯】現代漢語譯本：『見到如是這般一一相的罪業，應當向師父如法稟告，以求消除這些罪過。』『再者，善男子，所謂比丘尼（bhiksuni，佛教女出家人）觸犯八重禁戒者，若想消除這八重禁罪，首先應請一位通曉內外戒律的比丘（bhiksu，佛教出家人），向他陳述所犯之罪。這位比丘應當如法教導她內外戒律，即唸誦以下陀羅尼（dharani，總持法門）：』『阿隸離婆其羅帝(一) 羅帝婆(二) 摩羅帝(三) 阿摩羅帝(四) 莎訶(五)』『善男子，此陀羅尼，若有人讀誦受持，如法修行九十七日，每日誦四十九遍，然後進行懺悔，跟隨師父修行。如果這樣修行，這些惡業若不能消除，那是絕不可能的。』『善男子，你若不信，我現在為你略說。我過去因愚昧而造作惡業，以至於十方虛空法界，以及大地土石、山河叢林，全部磨成微塵，大如微塵尚且可以計數，除了諸佛之外，無人能夠知道我所犯的戒律。我在十方無邊之處所犯的戒律也是無邊的，微塵無數，我所犯的戒律也是無數的，眾生無邊，我所犯的戒律也是無邊的，方便無邊，我所犯的戒律也是無邊的，法性無邊，我所犯的戒律也是無邊的。』『善男子，我觀察到這些罪業非常可怕，上至菩薩（bodhisattva，立志成佛的修行者），下至聲聞（sravaka，聽聞佛法而修行的弟子），都不能救我脫離這些痛苦。我思惟這些事情之後，便尋找這部陀羅尼經典，得到后修行九十七日，每日讀誦四十九遍，聽到空中傳來聲音對我說：『善哉，善哉，善男子，你竟然能夠尋找到這部陀羅尼經典。』我當時聽到后環顧四方，見到諸佛羅列在我的面前，每一位佛都用手摩我的頭，聽我懺悔過錯。』『善男子，因為這個因緣，我去世之後，若有比丘尼觸犯八重禁戒，應當尋求這部陀羅尼經典，讀誦修行。如果在夢中見到如上所述的事情，應當知道這位比丘尼住在清凈之地，具足清凈的戒律。』『再者，善男子，若有菩』

【English Translation】 English version: 『Seeing such individual characteristics of offenses, one should confess to the teacher and seek to eliminate such transgressions according to the Dharma.』『Furthermore, good man, concerning a bhiksuni (Buddhist nun) who has violated the eight major prohibitions, if she wishes to eliminate the sins of these eight major prohibitions, she should first invite a bhiksu (Buddhist monk) who understands both the internal and external rules of discipline. She should confess her offenses to that bhiksu. That bhiksu should then teach her the internal and external rules of discipline according to the Dharma, namely, the following dharani (a sacred utterance or formula):』『A-li-li-po-qi-luo-di (1), Luo-di-po (2), Mo-luo-di (3), A-mo-luo-di (4), Suo-he (5).』『Good man, if someone recites, upholds, and practices this dharani according to the Dharma for ninety-seven days, reciting it forty-nine times each day, and then repents and follows the teacher in practice, it is absolutely impossible for these evil deeds not to be eliminated.』『Good man, if you do not believe, I will now briefly explain it to you. In the past, due to my ignorance and the karma I created, the ten directions of the void and the Dharma realm, as well as the earth, soil, mountains, rivers, and forests, were all ground into dust. Even if the dust were as small as microscopic particles, they could still be counted. Except for the Buddhas, no one could know the precepts I had violated. The precepts I violated in the boundless ten directions were also boundless. The number of dust particles was countless, and the precepts I violated were also countless. Sentient beings were boundless, and the precepts I violated were also boundless. Expedient means were boundless, and the precepts I violated were also boundless. The nature of Dharma was boundless, and the precepts I violated were also boundless.』『Good man, I observed that such karmic deeds were extremely frightening. From the highest bodhisattva (one who seeks enlightenment) down to the sravaka (a disciple who hears and practices the teachings), none could save me from such suffering. After contemplating these matters, I sought out this dharani scripture. After obtaining it, I practiced for ninety-seven days, reciting it forty-nine times each day. I heard a voice in the air saying to me, 『Excellent, excellent, good man, you have been able to find this dharani scripture.』 When I heard this, I looked around and saw Buddhas arrayed before me. Each Buddha stroked my head and listened to my repentance.』『Good man, because of this cause and condition, after my passing, if there is a bhiksuni who violates the eight major prohibitions, she should seek out this dharani scripture, recite it, and practice it. If she sees the above-mentioned events in a dream, she should know that this bhiksuni dwells in a pure place and possesses pure precepts.』『Furthermore, good man, if there is a Bodh』

薩受八重禁。然後毀壞狂亂心熱。欲自陳說無所歸趣。無能滅者如是罪咎。僧已和合令出境界。應大怖懼。此人應住一空靜室。涂治極令內外鮮凈。請一比丘了知內外一部律者。應自陳過。向此比丘作如是言。僧今擯我來至此間。我今請師亦來此間。此師應教凈律之法所謂。

婆羅隸(一)仇那羅隸(二)阿難羅隸(三)其那羅隸(四)伽那隸(五)阿隸那隸(六)阿帝那隸(七)阿帝那隸(八)莎訶(九)

善男子如是陀羅尼者。即是三世諸佛之所護持。亦是三世諸佛之所秘藏。善男子吾昔未說今已說之。昔所未作今日已作。昔所未開今日已開。開此三因方便已。令諸眾生遇此三因方便者速出三界。如盲者見日如嬰兒得母。如鳥出㲉如饑人得食。如縛者得脫如寒者得火。如裸者得衣如迷人得路如渴者得水。善男子我此法味亦復如是。若久住世間若一劫若減一劫。為諸眾生受持讀誦解說其義。為愚者說。當知是人與我無異住清凈地。是人應於心中生遭我想自陳罪咎。若罪不滅終無是處。

文殊師利白佛言。世尊此陀羅尼者應誦幾遍修行幾日乃當止耶。佛言善男子。此陀羅尼應誦六百遍乃一懺悔。當懺悔時應請一比丘。在其前立口自陳罪必令得聞。如是次第經六十七日。佔其夢想如上所說更無有異。

【現代漢語翻譯】現代漢語譯本：若有人犯了八重禁戒（薩受八重禁，指比丘或比丘尼所受的八種重罪），然後心煩意亂，內心如火焚燒（毀壞狂亂心熱），想要坦白自己的罪過卻無處可去（欲自陳說無所歸趣），沒有人能夠消除這樣的罪業（無能滅者如是罪咎），僧團已經一致決定將其驅逐出寺院（僧已和合令出境界），此人應當感到極度的恐懼（應大怖懼）。這個人應該住在一個空曠安靜的房間里（此人應住一空靜室），將房間內外都打掃得非常乾淨（涂治極令內外鮮凈）。請一位精通戒律的比丘（請一比丘了知內外一部律者），向他坦白自己的罪過（應自陳過）。向這位比丘這樣說：『僧團現在驅逐我來到這裡（僧今擯我來至此間），我現在也請您來到這裡（我今請師亦來此間）。』這位比丘應該教導他清凈戒律的方法，也就是下面的陀羅尼：婆羅隸(婆羅隸，梵文音譯，意義不明) 仇那羅隸(仇那羅隸，梵文音譯，意義不明) 阿難羅隸(阿難羅隸，梵文音譯，意義不明) 其那羅隸(其那羅隸，梵文音譯，意義不明) 伽那隸(伽那隸，梵文音譯，意義不明) 阿隸那隸(阿隸那隸，梵文音譯，意義不明) 阿帝那隸(阿帝那隸，梵文音譯，意義不明) 阿帝那隸(阿帝那隸，梵文音譯，意義不明) 莎訶(莎訶，梵文音譯，表示祈願圓滿) 善男子，這個陀羅尼（善男子如是陀羅尼者），是過去、現在、未來三世諸佛所護持的（即是三世諸佛之所護持），也是三世諸佛所秘密珍藏的（亦是三世諸佛之所秘藏）。善男子，我過去沒有說過，現在已經說了（善男子吾昔未說今已說之），過去沒有做過，今天已經做了（昔所未作今日已作），過去沒有開顯的，今天已經開顯了（昔所未開今日已開）。開顯這三種因緣方便之後（開此三因方便已），能讓遇到這三種因緣方便的眾生迅速脫離三界（令諸眾生遇此三因方便者速出三界），就像盲人看見太陽（如盲者見日），像嬰兒得到母親（如嬰兒得母），像鳥兒破殼而出（如鳥出㲉），像飢餓的人得到食物（如饑人得食），像被束縛的人得到解脫（如縛者得脫），像寒冷的人得到火（如寒者得火），像赤裸的人得到衣服（如裸者得衣），像迷路的人找到道路（如迷人得路），像口渴的人得到水（如渴者得水）。善男子，我這佛法的滋味也是如此（善男子我此法味亦復如是）。如果長久住世間，或者一劫，或者減少一劫（若久住世間若一劫若減一劫），為眾生受持讀誦，解釋其中的意義（為諸眾生受持讀誦解說其義），為愚昧的人宣說（為愚者說），應當知道這個人與我沒有區別，住在清凈之地（當知是人與我無異住清凈地）。這個人應當在心中生起遭遇我的想法，坦白自己的罪過（是人應於心中生遭我想自陳罪咎）。如果罪業沒有消除，最終沒有解脫的可能（若罪不滅終無是處）。文殊師利菩薩問佛說（文殊師利白佛言）：世尊，這個陀羅尼應該誦多少遍，修行多少天才能停止呢（世尊此陀羅尼者應誦幾遍修行幾日乃當止耶）？佛說（佛言）：善男子，這個陀羅尼應該誦六百遍才懺悔一次（善男子此陀羅尼應誦六百遍乃一懺悔）。當懺悔的時候，應該請一位比丘站在他的面前（當懺悔時應請一比丘在其前立），口中坦白自己的罪過，一定要讓他聽見（口自陳罪必令得聞）。像這樣依次經過六十七天（如是次第經六十七日），占卜他的夢境，就像上面所說的一樣，沒有其他的不同（佔其夢想如上所說更無有異）。

【English Translation】 English version: If someone violates the eight heavy precepts (薩受八重禁, Sa Shou Ba Zhong Jin, referring to the eight grave offenses for monks or nuns), and then their mind is disturbed and their heart burns like fire (毀壞狂亂心熱, Hui Huai Kuang Luan Xin Re), desiring to confess their sins but having nowhere to turn (欲自陳說無所歸趣, Yu Zi Chen Shuo Wu Suo Gui Qu), and no one can eliminate such sins (無能滅者如是罪咎, Wu Neng Mie Zhe Ru Shi Zui Jiu), the Sangha has unanimously decided to expel them from the monastery (僧已和合令出境界, Seng Yi He He Ling Chu Jing Jie), this person should feel extreme fear (應大怖懼, Ying Da Bu Ju). This person should live in an empty and quiet room (此人應住一空靜室, Ci Ren Ying Zhu Yi Kong Jing Shi), making the room inside and out very clean (涂治極令內外鮮凈, Tu Zhi Ji Ling Nei Wai Xian Jing). Invite a Bhikshu who is well-versed in the Vinaya (請一比丘了知內外一部律者, Qing Yi Bi Qiu Liao Zhi Nei Wai Yi Bu Lu Zhe), and confess their sins to him (應自陳過, Ying Zi Chen Guo). Say to this Bhikshu: 'The Sangha now expels me to this place (僧今擯我來至此間, Seng Jin Bin Wo Lai Zhi Ci Jian), I now also invite you to come here (我今請師亦來此間, Wo Jin Qing Shi Yi Lai Ci Jian).' This Bhikshu should teach him the method of purifying the precepts, which is the following Dharani: 婆羅隸 (婆羅隸, Po Luo Li, transliteration of Sanskrit, meaning unknown) 仇那羅隸 (仇那羅隸, Chou Na Luo Li, transliteration of Sanskrit, meaning unknown) 阿難羅隸 (阿難羅隸, A Nan Luo Li, transliteration of Sanskrit, meaning unknown) 其那羅隸 (其那羅隸, Qi Na Luo Li, transliteration of Sanskrit, meaning unknown) 伽那隸 (伽那隸, Qie Na Luo Li, transliteration of Sanskrit, meaning unknown) 阿隸那隸 (阿隸那隸, A Li Na Luo Li, transliteration of Sanskrit, meaning unknown) 阿帝那隸 (阿帝那隸, A Di Na Luo Li, transliteration of Sanskrit, meaning unknown) 阿帝那隸 (阿帝那隸, A Di Na Luo Li, transliteration of Sanskrit, meaning unknown) 莎訶 (莎訶, Suo He, transliteration of Sanskrit, meaning 'Svaha', an expression of affirmation or benediction) Good man, this Dharani (善男子如是陀羅尼者, Shan Nan Zi Ru Shi Tuo Luo Ni Zhe) is protected by the Buddhas of the past, present, and future (即是三世諸佛之所護持, Ji Shi San Shi Zhu Fo Zhi Suo Hu Chi), and is also secretly treasured by the Buddhas of the three times (亦是三世諸佛之所秘藏, Yi Shi San Shi Zhu Fo Zhi Suo Mi Cang). Good man, I have not spoken of it in the past, but now I have spoken of it (善男子吾昔未說今已說之, Shan Nan Zi Wu Xi Wei Shuo Jin Yi Shuo Zhi), I have not done it in the past, but today I have done it (昔所未作今日已作, Xi Suo Wei Zuo Jin Ri Yi Zuo), what was not revealed in the past, today has been revealed (昔所未開今日已開, Xi Suo Wei Kai Jin Ri Yi Kai). After revealing these three causes and means (開此三因方便已, Kai Ci San Yin Fang Bian Yi), it can allow sentient beings who encounter these three causes and means to quickly escape the three realms (令諸眾生遇此三因方便者速出三界, Ling Zhu Zhong Sheng Yu Ci San Yin Fang Bian Zhe Su Chu San Jie), like a blind person seeing the sun (如盲者見日, Ru Mang Zhe Jian Ri), like an infant getting its mother (如嬰兒得母, Ru Ying Er De Mu), like a bird breaking out of its shell (如鳥出㲉, Ru Niao Chu Ke), like a hungry person getting food (如饑人得食, Ru Ji Ren De Shi), like a bound person getting released (如縛者得脫, Ru Fu Zhe De Tuo), like a cold person getting fire (如寒者得火, Ru Han Zhe De Huo), like a naked person getting clothes (如裸者得衣, Ru Luo Zhe De Yi), like a lost person finding the road (如迷人得路, Ru Mi Ren De Lu), like a thirsty person getting water (如渴者得水, Ru Ke Zhe De Shui). Good man, the taste of my Dharma is also like this (善男子我此法味亦復如是, Shan Nan Zi Wo Ci Fa Wei Yi Fu Ru Shi). If it dwells in the world for a long time, either for one kalpa or less than one kalpa (若久住世間若一劫若減一劫, Ruo Jiu Zhu Shi Jian Ruo Yi Jie Ruo Jian Yi Jie), for sentient beings to uphold, recite, and explain its meaning (為諸眾生受持讀誦解說其義, Wei Zhu Zhong Sheng Shou Chi Du Song Jie Shuo Qi Yi), speaking for the ignorant (為愚者說, Wei Yu Zhe Shuo), you should know that this person is no different from me, dwelling in a pure land (當知是人與我無異住清凈地, Dang Zhi Shi Ren Yu Wo Wu Yi Zhu Qing Jing Di). This person should generate the thought of encountering me in their heart, and confess their sins (是人應於心中生遭我想自陳罪咎, Shi Ren Ying Yu Xin Zhong Sheng Zao Wo Xiang Zi Chen Zui Jiu). If the sins are not eliminated, there is ultimately no possibility of liberation (若罪不滅終無是處, Ruo Zui Bu Mie Zhong Wu Shi Chu). Manjushri Bodhisattva asked the Buddha (文殊師利白佛言, Wen Shu Shi Li Bai Fo Yan): World Honored One, how many times should this Dharani be recited, and how many days should one practice before stopping (世尊此陀羅尼者應誦幾遍修行幾日乃當止耶, Shi Zun Ci Tuo Luo Ni Zhe Ying Song Ji Bian Xiu Xing Ji Ri Nai Dang Zhi Ye)? The Buddha said (佛言, Fo Yan): Good man, this Dharani should be recited six hundred times before one repentance (善男子此陀羅尼應誦六百遍乃一懺悔, Shan Nan Zi Ci Tuo Luo Ni Ying Song Liu Bai Bian Nai Yi Chan Hui). When repenting, one should invite a Bhikshu to stand in front of him (當懺悔時應請一比丘在其前立, Dang Chan Hui Shi Ying Qing Yi Bi Qiu Zai Qi Qian Li), and confess his sins orally, making sure he hears it (口自陳罪必令得聞, Kou Zi Chen Zui Bi Ling De Wen). In this way, after sixty-seven days in sequence (如是次第經六十七日, Ru Shi Ci Di Jing Liu Shi Qi Ri), divining his dreams, it is just as described above, there is no other difference (佔其夢想如上所說更無有異, Zhan Qi Meng Xiang Ru Shang Suo Shuo Geng Wu You Yi).

若得是相知是菩薩住清凈地具清凈戒。複次善男子。若有沙彌沙彌尼優婆塞優婆夷毀諸禁者。亦應請一比丘了知內外律者。向形像前若尊經般若前。自陳其過向此比丘。此比丘應教凈律之法所謂。

伊伽羅帝　慕伽羅帝　阿帝摩羅帝　郁伽羅帝　婆羅帝　婆座羅蝎帝　座羅蝎帝　豆羅奢蝎帝　毗奢蝎帝　離婆蝎帝　婆羅隸阿隸　其羅隸阿隸　持羅隸阿隸　其蘭隸阿隸　提蘭隸阿隸　毗羅阿隸　莎呵

善男子如是陀羅尼者。我為慈愍一切眾生故說此陀羅尼。若有下劣沙彌沙彌尼優婆塞優婆夷。亦應讀誦修行此陀羅尼。誦四百遍乃一懺悔。如是次第四十七日。當懺悔時應自陳過令彼了聞。如是次第四十七日已。如上所說夢中得見一一事者。當知是沙彌沙彌尼優婆塞優婆夷。住清凈地具清凈戒。爾時文殊師利及五百大弟子心有少疑。佛知其意即時告言。如汝所念行者應修五事持諸戒性。所謂不犯陀羅尼義。不謗方等經。不見他過。不讚大乘不毀小乘。不離善友常說眾生妙行如是五事。是行者業不犯戒性。複次善男子不說上界所見。亦不說已所行好醜之事。亦應日日三時塗地。亦應日誦一遍。日一懺悔。如是五事是行者業不犯戒性。

複次善男子復有五事。若有比丘行此法者及與白衣。不得祭祀鬼神亦復不

【現代漢語翻譯】現代漢語譯本：如果能夠找到一位相知，並且是安住在清凈之地、具足清凈戒律的菩薩，那是最好的。再者，善男子，如果有沙彌（Śrāmaṇera，出家男子）、沙彌尼（Śrāmaṇerikā，出家女子）、優婆塞（Upāsaka，在家男居士）、優婆夷（Upāsikā，在家女居士）毀犯戒律，也應當請一位通曉內外律的比丘，在佛像前或尊經《般若經》前，自己陳述過錯，向這位比丘懺悔。這位比丘應當教導清凈戒律的方法，也就是念誦以下陀羅尼：

伊伽羅帝，慕伽羅帝，阿帝摩羅帝，郁伽羅帝，婆羅帝，婆座羅蝎帝，座羅蝎帝，豆羅奢蝎帝，毗奢蝎帝，離婆蝎帝，婆羅隸阿隸，其羅隸阿隸，持羅隸阿隸，其蘭隸阿隸，提蘭隸阿隸，毗羅阿隸，莎呵。

善男子，這個陀羅尼，我是爲了慈悲憐憫一切眾生而說的。如果有下劣的沙彌、沙彌尼、優婆塞、優婆夷，也應當讀誦修行這個陀羅尼。誦唸四百遍後進行一次懺悔。這樣依次進行四十七天。在懺悔時，應當自己陳述過錯，讓那位比丘聽清楚。這樣依次進行四十七天後，如果像上面所說的那樣，在夢中得見種種瑞相，就應當知道這位沙彌、沙彌尼、優婆塞、優婆夷，是安住在清凈之地、具足清凈戒律的人。這時，文殊師利（Mañjuśrī）及五百大弟子心中有些疑惑，佛知道他們的心思，就立刻告訴他們：『如你們所想，修行者應當修持五件事，以保持戒律的本性。』也就是不違犯陀羅尼的意義，不誹謗方等經典，不見他人過錯，不讚揚大乘也不譭謗小乘，不離開善友，常說眾生微妙的修行。像這樣五件事，是修行者的事業，不會違犯戒律的本性。再者，善男子，不說上界所見到的事情，也不說自己所做的好事或醜事。也應當每天三次塗地，也應當每天誦讀一遍，每天懺悔一次。像這樣五件事，是修行者的事業，不會違犯戒律的本性。

再者，善男子，還有五件事。如果有比丘修行這種方法，以及白衣（在家之人），不得祭祀鬼神，也不得……

【English Translation】 English version: If one can find a knowledgeable person who is a Bodhisattva residing in a pure land and possessing pure precepts, that would be best. Furthermore, good man, if there are Śrāmaṇeras (novice monks), Śrāmaṇerikās (novice nuns), Upāsakas (laymen), or Upāsikās (laywomen) who have violated precepts, they should invite a Bhikṣu (monk) who understands both internal and external Vinaya (rules of discipline). In front of a Buddha image or a revered scripture like the Prajñā (Perfection of Wisdom) Sutra, they should confess their faults to this Bhikṣu. This Bhikṣu should teach the method of purifying the precepts, which is to recite the following Dhāraṇī:

Igharo ti mugharo ti adimo lo ti uggharo ti bhoro ti bhu joro kharo ti joro kharo ti duro sho kharo ti vi sho kharo ti li bho kharo ti bhoro le aro le khiro le aro le dhiro le aro le khilo le aro le tilo le aro le viro aro le so ho.

Good man, this Dhāraṇī, I speak for the sake of compassion for all sentient beings. If there are inferior Śrāmaṇeras, Śrāmaṇerikās, Upāsakas, or Upāsikās, they should also recite and practice this Dhāraṇī. After reciting it four hundred times, perform one repentance. Continue in this manner for forty-seven days. During repentance, one should confess their faults clearly to the Bhikṣu. After forty-seven days, if one sees auspicious signs in dreams as described above, then know that this Śrāmaṇera, Śrāmaṇerikā, Upāsaka, or Upāsikā resides in a pure land and possesses pure precepts. At that time, Mañjuśrī (the Bodhisattva of Wisdom) and five hundred great disciples had some doubts in their minds. The Buddha, knowing their thoughts, immediately told them: 'As you think, practitioners should cultivate five things to maintain the nature of the precepts.' That is, not violating the meaning of the Dhāraṇī, not slandering the Vaipulya (extensive) Sutras, not seeing the faults of others, neither praising the Mahāyāna (Great Vehicle) nor disparaging the Hīnayāna (Lesser Vehicle), not separating from good friends, and always speaking of the wonderful practices of sentient beings. These five things are the actions of a practitioner and do not violate the nature of the precepts. Furthermore, good man, do not speak of what you have seen in the upper realms, nor speak of your own good or bad deeds. One should also plaster the ground three times a day, recite it once a day, and repent once a day. These five things are the actions of a practitioner and do not violate the nature of the precepts.

Furthermore, good man, there are also five things. If a Bhikṣu practices this method, as well as a layman (white-robed person), one must not worship ghosts or spirits, nor...

得輕於鬼神。亦復不得破鬼神廟。假使有人祭祀鬼神亦不得輕。亦不得與彼人往來。如是五事是行者業護戒境界。複次善男子復有五事。不得與謗方等經家往來。不得與破戒比丘往來。破五戒優婆塞亦不得往來。不得與獵師家往來。不得與常說比丘過人往來。如是五事是行者業護戒境界。複次善男子復有五事。不得與腦皮家往來。不得與藍染家往來。不得與養蠶家往來。不得與壓油家往來。不得與掘伏藏家往來。如是五事是行者業護戒境界。複次善男子復有五事。不得與劫賊家往來。不得與偷盜家往來。不得與燒僧坊人往來。不得與偷僧祇物人往來。不得與乃至偷一比丘物人往來。如是五事是行者業護戒境界。複次善男子復有五事。不得與畜豬羊雞狗家往來。不得與星曆家往來。不得與淫女家往來。不得與寡婦家往來。不得與沽酒家往來。如是五事是行者業護戒境界。善男子如是七科五事。行者應深了觀根原。然後舍離其餘諸事亦復如是。

複次善男子行有二種。一者出世人行。二者在世人行。出世行者不禁如上諸事。在世行者吾以禁之。何以故譬如嬰兒。始能行時其母護持不聽遠行。假使遠者或絕乳而死。或墮水火故死。或為虎狼師子之所食啖。或為𪇔𪅌鴟梟所傷。如是嬰兒母常護持令不暴害。然後長大若有

【現代漢語翻譯】現代漢語譯本能輕視鬼神。也不得毀壞鬼神廟。假設有人祭祀鬼神，也不得輕視。也不得與那些人往來。這五件事是修行人守護戒律的範圍。其次，善男子，還有五件事。不得與誹謗方等經典的人往來。不得與破戒的比丘往來。破五戒的優婆塞（在家男居士）也不得往來。不得與獵人家往來。不得與常說比丘過失的人往來。這五件事是修行人守護戒律的範圍。其次，善男子，還有五件事。不得與腦皮（屠宰）家往來。不得與藍染（靛藍染色）家往來。不得與養蠶家往來。不得與壓油家往來。不得與挖掘伏藏（埋藏的寶藏）家往來。這五件事是修行人守護戒律的範圍。其次，善男子，還有五件事。不得與劫賊家往來。不得與偷盜家往來。不得與焚燒僧坊（僧人住所）的人往來。不得與偷盜僧祇物（寺院公共財物）的人往來。不得與乃至偷盜一個比丘財物的人往來。這五件事是修行人守護戒律的範圍。其次，善男子，還有五件事。不得與畜養豬羊雞狗的家往來。不得與星曆（占星術和曆法）家往來。不得與**（原文如此）家往來。不得與寡婦家往來。不得與賣酒家往來。這五件事是修行人守護戒律的範圍。善男子，像這樣七類五件事，修行人應該深入觀察其根源。然後捨棄，其餘諸事也應如此。

其次，善男子，行有兩種。一是出世間人的行為，二是在世間人的行為。出世間的修行者不禁制如上面所說的那些事。在世間修行的人，我才禁止他們。為什麼呢？譬如嬰兒，剛開始能行走時，他的母親會保護他，不讓他走遠。假設走遠了，可能會因為斷奶而死，或者掉入水火中而死，或者被虎狼獅子吃掉，或者被𪇔𪅌（原文如此）鴟梟（貓頭鷹）所傷。像這樣，母親常常保護嬰兒，不讓他遭受暴害。然後長大后，如果...

【English Translation】 English version One should be able to slight ghosts and spirits. Also, one should not destroy temples of ghosts and spirits. If someone is offering sacrifices to ghosts and spirits, one should not slight them. Also, one should not associate with those people. These five things are the boundaries of precepts that a practitioner should guard. Furthermore, good man, there are also five things. One should not associate with those who slander the Vaipulya Sutras (方等經). One should not associate with monks who have broken the precepts. One should not associate with Upasakas (優婆塞, lay male devotees) who have broken the five precepts. One should not associate with hunters. One should not associate with those who constantly speak of the faults of monks. These five things are the boundaries of precepts that a practitioner should guard. Furthermore, good man, there are also five things. One should not associate with those who work with animal hides (腦皮家). One should not associate with those who dye with indigo (藍染家). One should not associate with those who raise silkworms (養蠶家). One should not associate with those who press oil (壓油家). One should not associate with those who dig for hidden treasures (掘伏藏家). These five things are the boundaries of precepts that a practitioner should guard. Furthermore, good man, there are also five things. One should not associate with robbers (劫賊家). One should not associate with thieves (偷盜家). One should not associate with those who burn down monasteries (燒僧坊人). One should not associate with those who steal Sangha property (偷僧祇物人). One should not associate with those who even steal the property of a single monk (偷一比丘物人). These five things are the boundaries of precepts that a practitioner should guard. Furthermore, good man, there are also five things. One should not associate with those who raise pigs, sheep, chickens, and dogs (畜豬羊雞狗家). One should not associate with astrologers and calendar makers (星歷家). One should not associate with ** (原文如此) . One should not associate with widows (寡婦家). One should not associate with those who sell alcohol (沽酒家). These five things are the boundaries of precepts that a practitioner should guard. Good man, the practitioner should deeply observe the roots of these seven categories of five things. Then abandon them. Other things should also be treated in the same way.

Furthermore, good man, there are two kinds of conduct. One is the conduct of those who have left the world, and the other is the conduct of those who are in the world. Those who practice the path of leaving the world are not restricted by the things mentioned above. It is those who practice the path while remaining in the world that I restrict. Why is that? For example, when an infant first begins to walk, his mother protects him and does not allow him to go far. If he goes far, he may die from lack of milk, or fall into water or fire and die, or be eaten by tigers, wolves, or lions, or be harmed by 𪇔𪅌 (原文如此) owls. In this way, the mother constantly protects the infant, preventing him from suffering violent harm. Then, when he grows up, if...

所作必能成辦。善男子我亦如是為一切母。一切眾生即是我子。常為護助令不遭橫。速出三界能有所辦。若不如是制諸弟子。云何當得阿耨多羅三藐三菩提耶。如彼女人不制其兒。云何長大能有所辦。複次善男子我諸弟子。若見如上諸惡律儀不善人輩。占相吉兇治生販賣。一不如法諸惡之事。舍我法已而更貪著惡律儀法。然後命終受無量苦。我時見已心生慈愍。為諸眾生設是方便。令諸眾生乘是方便。出三界苦得究竟樂。吾今所以設諸方便。救攝眾生令得究竟寂滅涅槃。爾時文殊師利及五百大弟子。無量大眾歡喜奉行。

大方等陀羅尼經不思議蓮華分第五

爾時祇陀林中。無量億千那由他大眾之中。有寶蓮華從地踴出高七多羅樹。其花有八十萬恒河沙重。一一重中各有一佛。與無量大眾前後圍繞。為說陀羅尼義。如是次第八十萬恒河沙諸佛。各說陀羅尼義。而此華中放大光明。遍至三千大千世界。爾時大眾見此瑞已得未曾有。不知為以何緣忽有此相。爾時大眾各有疑惑。如來何緣示現如是妙寶蓮華。其中諸佛說妙法藏。各各相謂今當問誰。爾時文殊師利知大眾心疑。即從座起偏袒右肩。右膝著地而白佛言。世尊五百大弟子及一切大眾。心有疑惑我亦未了。此華名何為以何緣忽來到此。此華不可思議。復有

【現代漢語翻譯】現代漢語譯本：所作之事必定能夠成功。善男子，我也是這樣對待一切眾生的，視一切眾生如同我的孩子。我常常保護和幫助他們，使他們不遭受意外的災禍，迅速脫離三界，能夠有所成就。如果我不這樣約束我的弟子，又怎麼能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？就像那不約束自己孩子的女人，她的孩子又怎麼能夠長大並有所成就呢？再次，善男子，我的弟子們，如果看到像上面所說的那些行為不端的、不守戒律的人，從事占卜算卦、看相算命、經營買賣等不如法的惡事，捨棄我的正法，反而貪戀那些惡劣的戒律，這樣的人命終之後必定會遭受無量的痛苦。我看到這種情況，心中生起慈悲憐憫，爲了這些眾生而設立這種方便法門，使這些眾生能夠憑藉這種方便法門，脫離三界的痛苦，獲得究竟的快樂。我如今之所以設立種種方便法門，是爲了救度和攝受眾生，使他們能夠獲得究竟的寂滅涅槃（Nirvana，寂滅）。當時，文殊師利（Manjusri，智慧的象徵）以及五百位大弟子，還有無量的大眾，都歡喜地接受並遵照執行。

《大方等陀羅尼經不思議蓮華分第五》

當時，在祇陀林（Jeta Grove，佛陀常駐的精舍）中，在無量億千那由他（Nayuta，極大的數字單位）的大眾之中，有一朵寶蓮華從地涌出，高七多羅樹（Tala tree，一種高大的樹木）。這朵蓮花有八十萬恒河沙（Ganges river sands，極大的數量）那麼重。每一重中都有一尊佛，與無量的大眾前後圍繞，為他們宣說陀羅尼（Dharani，總持）的意義。就這樣，次第出現八十萬恒河沙數的諸佛，各自宣說陀羅尼的意義。而這朵蓮花中放出巨大的光明，遍照三千大千世界（Three thousand great thousand worlds，佛教的宇宙觀）。當時，大眾看到這種祥瑞的景象，都感到前所未有，不知道是什麼原因突然出現這種景象。當時大眾各自心懷疑惑，如來（Tathagata，佛的稱號）為何要示現如此美妙的寶蓮華，其中的諸佛又在宣說奇妙的法藏。大家各自商議，現在應當去問誰。當時，文殊師利知道大眾心中的疑惑，立即從座位上站起來，袒露右肩，右膝跪地，對佛說道：『世尊（Bhagavan，佛的尊稱），五百位大弟子以及一切大眾，心中都有疑惑，我也還不明白。這朵蓮花叫什麼名字？因為什麼緣故突然來到這裡？這朵蓮花真是不可思議。而且……』

【English Translation】 English version: What is done will surely be accomplished. Good son, I am also like this to all mothers. All sentient beings are my children. I constantly protect and help them, preventing them from encountering unexpected disasters, quickly leaving the Three Realms, and being able to accomplish something. If I do not restrain my disciples in this way, how can they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Like a woman who does not restrain her child, how can her child grow up and be able to accomplish something? Furthermore, good son, if my disciples see those who are unethical and do not uphold the precepts, engaging in divination, fortune-telling, and trading, or other unrighteous deeds, abandoning my Dharma and instead clinging to evil precepts, they will suffer immeasurable pain after death. When I see this, I feel compassion and pity, and for the sake of these sentient beings, I establish this expedient means, so that they can rely on this expedient means to escape the suffering of the Three Realms and attain ultimate happiness. The reason why I now establish various expedient means is to save and gather sentient beings, so that they can attain ultimate quietude and Nirvana (Extinction). At that time, Manjusri (Symbol of wisdom) and five hundred great disciples, along with countless multitudes, joyfully accepted and followed these teachings.

The Great Vaipulya Dharani Sutra, Chapter Five: Inconceivable Lotus Flower Division

At that time, in the Jeta Grove (Monastery where the Buddha often stayed), among the immeasurable billions of Nayutas (Extremely large number) of people, a precious lotus flower emerged from the ground, seven Tala trees (Tall tree) high. The flower weighed eight hundred thousand Ganges river sands (Extremely large number). In each layer, there was a Buddha, surrounded by countless multitudes, teaching the meaning of Dharani (Incantation). In this way, eight hundred thousand Ganges river sands of Buddhas appeared in succession, each teaching the meaning of Dharani. And from this flower, great light shone, illuminating the Three Thousand Great Thousand Worlds (Buddhist cosmology). At that time, the multitude, seeing this auspicious sign, felt unprecedented wonder, not knowing why this phenomenon suddenly appeared. At that time, the multitude each had doubts in their hearts, wondering why the Tathagata (Title of the Buddha) would manifest such a wonderful precious lotus flower, and why the Buddhas within were teaching the wonderful Dharma treasure. Everyone discussed among themselves, wondering who they should ask now. At that time, Manjusri, knowing the doubts in the hearts of the multitude, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha: 'Bhagavan (Honorific title for the Buddha), the five hundred great disciples and all the multitude have doubts in their hearts, and I also do not understand. What is the name of this lotus flower? For what reason has it suddenly come here? This lotus flower is truly inconceivable. Moreover...'

諸佛而在其中。與無量大眾說妙法藏。此事不可思議。復有光明普照十方微塵世界。此事亦為不可思議。此華復有三十二種微妙莊嚴亦不可思議。此華有是四不可思議事。此華名何。其中諸佛光明重數。而從何方忽來在此。以何因緣而現此相。爾時佛告文殊師利。善男子此華者名優曇缽羅羅阇。其中諸佛名釋迦牟尼俱同一字。是諸佛等我乃久遠常以供養。于諸佛所深入法性。汝等大眾亦應供養。爾時無量大眾即從座起。各各奉花供養諸佛。到已頭面禮足華供養已。瞻仰諸佛目不暫舍。

爾時舍利弗念欲供養是諸佛故。即修神通繞此華王。經八十七日百千萬分不周其一。即大嗥泣涉路而還。到大眾中而白佛言。我定失神通必無疑也。何以故向與無量大眾。往詣佛所念欲供養是諸佛故。我即修通欲遍觀此華。經八十七日百千萬分不周其一。以是因緣我今定知。必失神通而無疑也。爾時佛告舍利弗。假使鳥飛疾于電光百千萬倍。有阿羅漢復過於是百千萬倍。復有菩薩復過億倍。復有菩薩復過萬萬倍。假使百千萬億劫猶尚不周。況八十七日汝能周耶。咄善男子汝不失通。譬如有鹽大如微塵。此鹽自謂世間咸者更無過我。世有智者而便取之投于大海。唐失其身咸何所在。汝等聲聞亦復如是。神通大小如彼鹽身。法味多少如

【現代漢語翻譯】現代漢語譯本：諸佛就在那朵花之中，與無量的大眾宣說微妙的法藏。這件事真是不可思議。而且還有光明普照十方微塵世界，這件事也是不可思議。這朵花還有三十二種微妙的莊嚴，也同樣不可思議。這朵花有這四種不可思議的事情。這朵花叫什麼名字？其中的諸佛光明重重疊疊，是從什麼地方忽然來到這裡的？因為什麼因緣而顯現出這種景象？這時，佛告訴文殊師利（Manjushri，智慧的象徵）說：『善男子，這朵花的名字叫做優曇缽羅羅阇（Udumbara Raja，祥瑞之王）。其中的諸佛名字都叫釋迦牟尼（Sakyamuni，能仁寂默），都同一個名字。這些佛等，我乃是久遠以來常常以供養的，在諸佛那裡深入法性。你們大眾也應該供養。』這時，無量的大眾立刻從座位上站起來，各自拿著花供養諸佛。到達之後，頭面禮拜諸佛的足，供養花之後，瞻仰諸佛，眼睛都不敢稍微離開。這時，舍利弗（Sariputra，智慧第一）心想供養這些諸佛，於是就修習神通繞著這朵華王。經過八十七天，連百千萬分之一都沒有繞完。於是就大聲哭泣，沿著路返回，回到大眾之中，對佛說：『我一定是失去了神通，毫無疑問。』為什麼呢？之前與無量的大眾，前往佛那裡，心想供養這些諸佛，我就修習神通想要遍觀這朵花，經過八十七天，連百千萬分之一都沒有繞完。因為這個因緣，我現在一定知道，一定是失去了神通，毫無疑問。這時，佛告訴舍利弗說：『假使鳥飛的速度快過閃電的光芒百千萬倍，有阿羅漢（Arhat，斷盡煩惱的聖者）又超過這速度百千萬倍，又有菩薩（Bodhisattva，追求覺悟的修行者）又超過億倍，又有菩薩又超過萬萬倍。假使經過百千萬億劫，尚且不能繞完，何況是八十七天你就能繞完呢？』『咄！善男子，你沒有失去神通。譬如有一粒鹽，大如微塵，這粒鹽自認為世間的鹹味沒有超過它的。世上有智慧的人就把它取來，投入大海之中，白白地失去了自身，鹹味又在哪裡呢？你們這些聲聞（Sravaka，聽聞佛法而修行的弟子）也是這樣。神通的大小就像那粒鹽的身軀，法味的多少就像……』

【English Translation】 English version: The Buddhas are within it, proclaiming the wonderful Dharma treasury to the immeasurable assembly. This matter is inconceivable. Moreover, there is light illuminating the ten directions and countless worlds. This matter is also inconceivable. This flower also has thirty-two kinds of subtle adornments, which are also inconceivable. This flower has these four inconceivable aspects. What is the name of this flower? From what direction did the Buddhas within it, with their layers of light, suddenly come here? And due to what cause do they manifest this appearance? At that time, the Buddha told Manjushri (symbol of wisdom): 'Good man, this flower is called Udumbara Raja (King of Auspiciousness). The Buddhas within it are all named Sakyamuni (Sage of the Sakyas), sharing the same name. I have long offered to these Buddhas and deeply penetrated the nature of Dharma at their places. You all should also make offerings.' At that time, the immeasurable assembly immediately rose from their seats, each offering flowers to the Buddhas. Having arrived, they bowed their heads to the feet of the Buddhas, offered the flowers, and gazed at the Buddhas without a moment's rest. At that time, Sariputra (foremost in wisdom) thought of making offerings to these Buddhas, so he cultivated his supernormal powers and circled this flower king. After eighty-seven days, he had not even completed one hundred-thousandth of it. Then he wept loudly, returned along the road, and said to the Buddha in the assembly: 'I must have lost my supernormal powers, without a doubt.' Why? Before, with the immeasurable assembly, I went to the Buddha, intending to make offerings to these Buddhas. I then cultivated my supernormal powers, wanting to view this flower completely. After eighty-seven days, I had not even completed one hundred-thousandth of it. Because of this reason, I now know for sure that I have lost my supernormal powers, without a doubt. At that time, the Buddha told Sariputra: 'Suppose a bird flies faster than the light of lightning by a hundred-thousand times, and an Arhat (one who has extinguished all afflictions) exceeds that speed by another hundred-thousand times, and a Bodhisattva (one who seeks enlightenment) exceeds that by a billion times, and another Bodhisattva exceeds that by ten-thousand times. Even after hundreds of millions of eons, you still would not be able to complete the circuit, let alone in eighty-seven days!' 'Enough, good man, you have not lost your supernormal powers. It is like a grain of salt as small as a mote of dust, which considers itself to be the saltiest thing in the world, with nothing surpassing it. A wise person then takes it and throws it into the ocean, losing its own form in vain. Where is its saltiness then? You Sravakas (disciples who hear and practice the Dharma) are also like that. The size of your supernormal powers is like the body of that grain of salt, and the amount of Dharma flavor is like...'

彼鹹味。云何欲知此華邊際。爾時世尊即從座起。到于華所以華供養是諸佛等。華供養已即說陀羅尼曰。

婆呵羅帝　婆帝羅　毗留瀨多　其呵帝莎　呵呵呵梨呵咥[口知]悉　作浦醯阿醯浦　醯呵　郁呵蛇醯　復蛇醯蛇　浦醯蛇醯　[月荼]蛇醯　阿㝹蛇醯　阿㝹蛇醯醯蛇　復蛇醯醯蛇　浦蛇醯醯蛇　復蛇醯醯蛇　復蛇脅復蛇　浦蛇醯醯蛇　到[口*知]　莎呵

爾時諸佛各各說陀羅尼已。爾時世尊即從座起語諸佛言。今此大方等陀羅尼經。當囑授誰耶。爾時會中有八十萬恒河沙法身大士。即從座起恭敬合掌。白佛言世尊。我等從今日若佛在世若去世后。若有善男子善女人。能修行解其義者。若城邑聚落凈處。若山林樹下神仙居處。修行此經解其義者。我等八十萬恒河沙菩薩。必后彼人所擁護此人。令不遭橫身無疲倦。常得色力名譽等利。此人所至到處。我等菩薩往彼人所。作種種宮殿飲食臥具。隨意供給令無所乏。以此陀羅尼故如是供給令其不失上妙之心。

爾時諸佛贊諸菩薩。善哉善哉舊住娑婆土者。能受持修行陀羅尼典。及以供養持此典者。即為供養十方諸佛。汝等不久當得阿耨多羅三藐三菩提。何以故此經有無量威神力故。汝等受持此經。有無量方便。汝等受持此經有無量慈悲。汝

【現代漢語翻譯】現代漢語譯本：他們都嚐到了鹹味。要如何才能知道這朵花的邊際呢？這時，世尊就從座位上起身，來到那朵花所在的地方，用花供養諸佛等。供養完畢后，便說了這段陀羅尼：『婆呵羅帝，婆帝羅，毗留瀨多，其呵帝莎，呵呵呵梨呵咥[口知]悉，作浦醯阿醯浦，醯呵，郁呵蛇醯，復蛇醯蛇，浦醯蛇醯，[月荼]蛇醯，阿㝹蛇醯，阿㝹蛇醯醯蛇，復蛇醯醯蛇，浦蛇醯醯蛇，復蛇醯醯蛇，復蛇脅復蛇，浦蛇醯醯蛇，到[口*知]，莎呵』這時，諸佛各自說了陀羅尼后，世尊便從座位上起身，對諸佛說：『現在這部《大方等陀羅尼經》，應當囑託給誰呢？』當時，法會中有八十萬恒河沙數的法身大士（Mahāsattva，偉大的菩薩），便從座位上起身，恭敬地合掌，對佛說：『世尊，我等從今日起，無論是佛在世還是去世后，若有善男子、善女人，能夠修行、理解這部經的含義，無論在城邑、村落的清凈之處，還是在山林樹下、神仙居住的地方，修行此經、理解其含義，我等八十萬恒河沙數的菩薩，必定會擁護此人，使他不遭受橫禍，身體沒有疲倦，常常得到色力、名譽等利益。此人所到的地方，我等菩薩會前往此人所在之處，建造各種宮殿、提供飲食臥具，隨意供給，使他沒有任何缺乏。因為這部陀羅尼的緣故，這樣供給，使他不失去上妙之心。』這時，諸佛讚歎諸位菩薩：『善哉！善哉！長久居住在娑婆世界（Sahā world，我們所居住的這個世界）的你們，能夠受持、修行陀羅尼經典，以及供養持此經典的人，就等於供養十方諸佛。你們不久將證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。為什麼呢？因為這部經有無量的威神力。你們受持這部經，有無量的方便。你們受持這部經，有無量的慈悲。』

【English Translation】 English version: They all tasted the salty flavor. How can one know the boundary of this flower? At that time, the World-Honored One rose from his seat and went to the place where the flower was, offering the flower to all the Buddhas and others. After the offering, he spoke this dhāraṇī: 『Bhahula-te, Bhadra-te, Viruse-ta, Kila-te-sha, Haha-hari-ha-dhi-siddhe, Sakra-purve-a-he-purve, He-ha, Utka-she-he, Punar-she-he-she, Purve-she-he-she, Muta-she-he-she, Anuta-she-he, Anuta-she-he-he-she, Punar-she-he-he-she, Purve-she-he-he-she, Punar-she-he-he-she, Punar-she-kshipra-punar-she, Purve-she-he-he-she, Da-dhi, Svaha.』 At that time, after each of the Buddhas spoke their dhāraṇīs, the World-Honored One rose from his seat and said to all the Buddhas, 『To whom should this Great Vaipulya Dhāraṇī Sutra be entrusted?』 At that time, in the assembly, there were eight hundred thousand Ganges sands of Dharma-body Mahāsattvas (Mahāsattva, great beings). They rose from their seats, respectfully joined their palms, and said to the Buddha, 『World-Honored One, from this day forward, whether the Buddha is in the world or has passed away, if there are good men or good women who can practice and understand the meaning of this sutra, whether in clean places in cities or villages, or under mountain forests, trees, or the dwellings of immortals, practicing this sutra and understanding its meaning, we, eight hundred thousand Ganges sands of Bodhisattvas, will surely protect that person, ensuring they do not encounter unexpected disasters, their bodies are without fatigue, and they constantly obtain benefits such as good appearance, strength, and reputation. Wherever this person goes, we Bodhisattvas will go to that person's place, creating various palaces, providing food, drink, and bedding, supplying them at will, so that they lack nothing. Because of this dhāraṇī, we will provide in this way, ensuring they do not lose their supreme and wonderful mind.』 At that time, all the Buddhas praised the Bodhisattvas, saying, 『Excellent! Excellent! Those who have long dwelt in the Sahā world (Sahā world, the world we live in) are able to receive, uphold, and practice the dhāraṇī scriptures, and to make offerings to those who uphold these scriptures is the same as making offerings to all the Buddhas in the ten directions. You will soon attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Why? Because this sutra has immeasurable majestic spiritual power. You who receive and uphold this sutra have immeasurable expedient means. You who receive and uphold this sutra have immeasurable compassion.』

等受持此經有無量神通。汝等受持此經神力如是。云何不得阿耨多羅三藐三菩提。爾時諸佛告諸菩薩。善男子若諸佛在世若去世后。若有眾生來詣汝等一一菩薩者。若欲定問何者當先得阿耨多羅三藐三菩提。汝等應示能修行解其義者。或有問者何人先入總持陀羅尼門。汝等應示能修行解其義者。或有問言何者能知十方世界莊嚴之事。汝等應示能修行解其義者。或有問者何人當生嚴凈世界。汝等應示能修行解其義者。或有問者何人來世作轉輪王。汝等應示能修行解其義者。或有問者何人當於來世能廣化眾生。令堅住阿耨多羅三藐三菩提心。汝等應示能修行解其義者。或有問者何人當於來世為諸佛所贊。汝等應示能修行解其義者。或有問者何人能知十方世界有邊際無邊際耶。汝等應示能修行解其義者。或有問者何人能遠離六賊。汝等應示能修行解其義者。或有問者何人能離諸煩惱賊。汝等應示能修行解其義者。或有問者何人能離十二食也。汝等應示能修行解其義者。或有問者何人能離十纏。汝等應示能修行解其義者。或有問者何人能離三種甜食。汝等應示能修行解其義者。或有問者何人能離毒害。汝等應示能修行解其義者。或有問者何人能離四毒。汝等應示能修行解其義者。或有問者何人能離一詐親者。汝等應示能修行解

【現代漢語翻譯】現代漢語譯本等候受持此經的人，會有無量的神通。你們受持此經，神力就是這樣。為什麼不能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）呢？這時，諸佛告訴諸菩薩：『善男子，如果諸佛在世或者去世后，如果有眾生來拜訪你們每一位菩薩，如果想要確定詢問誰將首先證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），你們應當指示能夠修行並理解其義理的人。或者有人問：『誰先進入總持陀羅尼門？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能知道十方世界莊嚴之事？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰將往生莊嚴清凈的世界？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰來世會成為轉輪王？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰在來世能夠廣度眾生，使他們堅定地安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之心？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰在來世會被諸佛所讚歎？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能知道十方世界有邊際還是無邊際？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離六賊？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離諸煩惱賊？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離十二食？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離十纏？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離三種甜食？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離毒害？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離四毒？』你們應當指示能夠修行並理解其義理的人。或者有人問：『誰能遠離一詐親者？』你們應當指示能夠修行並理解其義理的人。

【English Translation】 English version Those who receive and uphold this sutra will possess immeasurable spiritual powers. Your spiritual power in receiving and upholding this sutra is such. How can you not attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? At that time, all the Buddhas told the Bodhisattvas: 'Good men, whether the Buddhas are in the world or have passed away, if there are sentient beings who come to visit each of you Bodhisattvas, if they wish to know for certain who will be the first to attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), you should point out those who can practice and understand its meaning.' Or if someone asks: 'Who will be the first to enter the gate of the Dharani (dharani, mantra) of Total Retention?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can know the adornments of the ten directions of the world?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who will be born in a adorned and pure world?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who will be a Chakravartin King (chakravartin, wheel-turning king) in the future?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who in the future will be able to widely transform sentient beings, causing them to firmly abide in the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who in the future will be praised by all the Buddhas?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can know whether the ten directions of the world have boundaries or are boundless?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from the six thieves?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from the thieves of afflictions?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from the twelve foods?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from the ten entanglements?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from the three sweet foods?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from poisons and harms?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from the four poisons?' You should point out those who can practice and understand its meaning. Or if someone asks: 'Who can be far away from a false relative?' You should point out those who can practice and understand its meaning.

其義者。或有問者何人能離世惡知識。汝等應示能修行解其義者。或有問者何人不為三愛所牽。汝等應示能修行解其義者。或有問者何人能於今世後世不謗方等經。汝等應示能修行解其義者。或有問者何人能知十方世界幾許眾生髮三菩提心。幾許眾生髮聲聞緣覺心。汝等應示能修行解其義者。或有問者何人能分別十方諸佛說法之聲。緣覺聲聲聞聲具住菩薩聲。不具住菩薩聲轉輪王聲。諸天聲婆羅門聲大臣聲。富聲貧聲樂聲苦聲。夜叉聲餓鬼聲地獄聲畜生聲。劫數苦報聲非劫數苦報聲。汝等應示能修行解其義者。或有問者何人能別世間諸香。海渚彼岸香。多摩羅伽香頻婆伽羅婆香。婆首伽羅香薰陸香。蘇漫陀香婆師伽香。涂香末香雞舌香沉水香。常在世香非常在世香。佛菩提香菩薩究竟香。聲聞分段香緣覺限際香。初果人香非初果人香。究竟涅槃香非究竟涅槃香。分際香非分際香。轉輪王香粟散王香。大臣香婆羅門香。居士香童男香。童女香非童男童女香。地獄餓鬼畜生香。十方世界香非十方世界香。汝等應示能修行解其義者。

複次善男子若諸佛在世若去世后。若有眾生得遇此陀羅尼者。當知是人去佛不遠。譬如巧木作家。往趣林野到諸山中。先見小木必定自知。吾今得木而無疑也。若使諸佛去世之後。若有眾

【現代漢語翻譯】現代漢語譯本：其含義是：如果有人問，什麼樣的人能夠遠離世間的惡知識？你們應當指示能夠修行並理解其含義的人。如果有人問，什麼樣的人不會被三種愛慾所牽絆？你們應當指示能夠修行並理解其含義的人。如果有人問，什麼樣的人能夠在今生和來世都不誹謗方等經典？你們應當指示能夠修行並理解其含義的人。如果有人問，什麼樣的人能夠知道十方世界有多少眾生髮起了三菩提心（Anuttara-Samyak-Sambodhi-citta，無上正等正覺之心），有多少眾生髮起了聲聞（Śrāvaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，不依師教，觀因緣而悟道者）之心？你們應當指示能夠修行並理解其含義的人。如果有人問，什麼樣的人能夠分辨十方諸佛說法的聲音、緣覺的聲音、聲聞的聲音、具足菩薩（Bodhisattva，立志成佛的修行者）的聲音、不具足菩薩的聲音、轉輪王（Cakravartin，以正法統治世界的理想君王）的聲音、諸天（Deva，天神）的聲音、婆羅門（Brahmana，印度教祭司）的聲音、大臣的聲音、富人的聲音、窮人的聲音、快樂的聲音、痛苦的聲音、夜叉（Yaksa，一種鬼神）的聲音、餓鬼（Preta，因業力而受飢渴之苦的鬼）的聲音、地獄（Naraka，受苦之處）的聲音、畜生（Tiryagyoni，動物）的聲音、劫數（Kalpa，極長的時間單位）苦報的聲音、非劫數苦報的聲音？你們應當指示能夠修行並理解其含義的人。如果有人問，什麼樣的人能夠分辨世間各種香氣：海渚彼岸的香、多摩羅伽香（Tamalaka，一種香木）、頻婆伽羅婆香（Pinyaka-karava，一種香）、婆首伽羅香（Vasuka-kara，一種香）、薰陸香（Kunduruka，一種香料）、蘇漫陀香（Sumanta，一種香）、婆師伽香（Vasika，一種香）、涂香（Lepana，塗抹身體的香）、末香（Curna，粉末狀的香）、雞舌香（Kakkola，一種香料）、沉水香（Aguru，一種香木）、常在世的香、非常在世的香、佛菩提香、菩薩究竟香、聲聞分段香、緣覺限際香、初果人（Srotapanna，證得須陀洹果的修行者）的香、非初果人的香、究竟涅槃（Nirvana，解脫）香、非究竟涅槃香、分際香、非分際香、轉輪王香、粟散王香、大臣香、婆羅門香、居士香、童男香、童女香、非童男童女香、地獄餓鬼畜生香、十方世界香、非十方世界香？你們應當指示能夠修行並理解其含義的人。再次，善男子，如果諸佛在世或者去世之後，如果有眾生能夠遇到此陀羅尼（Dharani，總持法門），應當知道這個人離佛不遠。譬如一個技藝精巧的木匠，前往林野，到達山中，先看到小樹，必定知道：『我現在得到木材，毫無疑問。』如果諸佛去世之後，如果有眾

【English Translation】 English version: The meaning is: If someone asks, 'Who is able to stay away from evil worldly companions?' you should point out those who can cultivate and understand its meaning. If someone asks, 'Who is not bound by the three cravings (Trsna)?' you should point out those who can cultivate and understand its meaning. If someone asks, 'Who can, in this life and the next, not slander the Vaipulya Sutras (方等經, Fangdeng Jing, a category of Mahayana Buddhist scriptures)?' you should point out those who can cultivate and understand its meaning. If someone asks, 'Who can know how many beings in the ten directions have generated the mind of Anuttara-Samyak-Sambodhi-citta (三菩提心, supreme complete enlightenment), and how many beings have generated the mind of a Śrāvaka (聲聞, hearer) and Pratyekabuddha (緣覺, solitary Buddha)?' you should point out those who can cultivate and understand its meaning. If someone asks, 'Who can distinguish the sounds of the Buddhas preaching in the ten directions, the sound of a Pratyekabuddha, the sound of a Śrāvaka, the sound of a Bodhisattva (菩薩, one who seeks enlightenment) who possesses all qualities, the sound of a Bodhisattva who does not possess all qualities, the sound of a Cakravartin (轉輪王, wheel-turning king), the sound of the Devas (諸天, gods), the sound of a Brahmana (婆羅門, a member of the priestly class), the sound of a minister, the sound of the rich, the sound of the poor, the sound of happiness, the sound of suffering, the sound of a Yaksa (夜叉, a type of spirit), the sound of a Preta (餓鬼, hungry ghost), the sound of hell (地獄), the sound of an animal (畜生), the sound of suffering in a Kalpa (劫數, eon), and the sound of suffering not in a Kalpa?' you should point out those who can cultivate and understand its meaning. If someone asks, 'Who can distinguish all the scents of the world: the scent of the shore of the sea, the scent of Tamalaka (多摩羅伽, a type of fragrant wood), the scent of Pinyaka-karava (頻婆伽羅婆, a type of fragrance), the scent of Vasuka-kara (婆首伽羅, a type of fragrance), the scent of Kunduruka (薰陸香, frankincense), the scent of Sumanta (蘇漫陀, a type of fragrance), the scent of Vasika (婆師伽, a type of fragrance), the scent of Lepana (塗香, perfume for anointing), the scent of Curna (末香, powdered perfume), the scent of Kakkola (雞舌香, clove), the scent of Aguru (沉水香, agarwood), the scent that is always in the world, the scent that is not always in the world, the scent of Buddha's Bodhi (菩提, enlightenment), the ultimate scent of a Bodhisattva, the scent of a Śrāvaka's segment, the scent of a Pratyekabuddha's limit, the scent of a Srotapanna (初果人, stream-enterer), the scent of one who is not a Srotapanna, the scent of ultimate Nirvana (涅槃, liberation), the scent of non-ultimate Nirvana, the scent of a boundary, the scent of no boundary, the scent of a Cakravartin, the scent of a scattered king, the scent of a minister, the scent of a Brahmana, the scent of a householder, the scent of a young man, the scent of a young woman, the scent of one who is not a young man or young woman, the scent of hell beings, hungry ghosts, and animals, the scent of the ten directions, the scent of not the ten directions?' you should point out those who can cultivate and understand its meaning. Furthermore, good man, if the Buddhas are in the world or after their passing, if there are beings who encounter this Dharani (陀羅尼, a type of mantra), know that these people are not far from the Buddha. For example, a skilled carpenter goes to the forests and mountains, and upon seeing a small tree, he knows for sure, 'I have obtained wood now, without a doubt.' If the Buddhas have passed away, and there are beings who...

生遇此陀羅尼者。當知是人去佛不遠。如人趣河遙聞水聲。必定自知吾今得水而無疑也。若使諸佛去世之後。若有眾生得遇此經當知是人去佛不遠。譬如迷人還得正路。必定自知去舍不遠將無疑也。若佛去世后若有眾生得遇此經。當知是人去佛不遠而無疑也。如掘井家漸見濕土。必定自知去水不遠而無疑也。若使諸佛去世之後。若有眾生得遇此經。當知是人去佛不遠。

爾時諸佛告諸菩薩。當來有劫名妙音聲。汝等菩薩當生此劫。劫中有國名妙童幢花。彼界有城名無染行。城中有王名曰嚴身。此嚴身王常以十善教化眾生。汝等菩薩當生此王家。出家學道次第成佛。俱號釋迦牟尼。爾時此華從地出已。在於虛空放大光明。於此光中有種種妙聲贊諸菩薩。善哉善哉諸菩薩等。汝等不久實當得于阿耨多羅三藐三菩提。如諸佛語而無疑也。汝等必當堅固阿耨多羅三藐三菩提得常樂我凈。是時此華于虛空中忽然不現。爾時五百大弟子心有疑惑。作如是唱言嗚呼異哉。以何因緣有如是事。此大蓮華無有邊際。在於虛空忽然不現。今何所在不知歸趣。此華中有無量諸佛今亦隨無。

爾時佛知眾會心念。告諸大眾我之所說陀羅尼典。今亦當無如彼華相。一切諸法如幻如化如虛空云。一切諸法亦復如是。假使有法過於是華。

【現代漢語翻譯】現代漢語譯本：如果有人遇到這個陀羅尼（Dharani，總持、真言），應當知道這個人離成佛不遠了。就像一個人走向河流，遠遠地聽到水聲，必定自己知道我現在得到水了而沒有懷疑。如果諸佛涅槃之後，如果有眾生遇到這部經，應當知道這個人離成佛不遠了。譬如迷路的人又找到了正確的道路，必定自己知道離家不遠將沒有懷疑。如果佛涅槃后，如果有眾生遇到這部經，應當知道這個人離成佛不遠而沒有懷疑。如同挖井的人漸漸看見濕土，必定自己知道離水不遠而沒有懷疑。如果諸佛涅槃之後，如果有眾生遇到這部經，應當知道這個人離成佛不遠。那時，諸佛告訴諸菩薩，未來有個劫（Kalpa，時節）名叫妙音聲。你們這些菩薩應當出生在這個劫中。劫中有一個國家名叫妙童幢花。那個世界有一座城名叫無染行。城中有一位國王名叫嚴身。這位嚴身王經常用十善教化眾生。你們這些菩薩應當出生在這位國王的家中，出家學道，次第成佛，都號為釋迦牟尼（Sakyamuni）。那時，這朵花從地裡涌出后，在虛空中放出大光明。在這光明中有種種美妙的聲音讚歎諸位菩薩：『善哉！善哉！諸位菩薩等，你們不久確實將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如諸佛所說而沒有懷疑。』你們必定能夠堅固阿耨多羅三藐三菩提，得到常樂我凈。這時，這朵花在虛空中忽然消失不見。那時，五百大弟子心中有疑惑，這樣唱道：『嗚呼！奇異啊！因為什麼因緣有這樣的事？這朵大蓮花沒有邊際，在虛空中忽然消失不見，現在在哪裡？不知道歸向何處。這朵花中有無量諸佛，現在也隨著消失了嗎？』那時，佛知道大眾心中的想法，告訴大眾：『我所說的陀羅尼經典，現在也將像那花一樣消失。一切諸法如幻如化如虛空云，一切諸法也都是這樣。』假使有法超過這朵花，

【English Translation】 English version: If someone encounters this Dharani (總持、真言), know that this person is not far from becoming a Buddha. It is like a person heading towards a river, hearing the sound of water from afar, and surely knowing, 'I will now obtain water' without doubt. If, after the Buddhas have passed away, there are beings who encounter this scripture, know that this person is not far from becoming a Buddha. It is like a lost person finding the right path again, surely knowing they are not far from home without doubt. If, after the Buddha has passed away, there are beings who encounter this scripture, know that this person is not far from becoming a Buddha without doubt. It is like a well-digger gradually seeing damp soil, surely knowing they are not far from water without doubt. If, after the Buddhas have passed away, there are beings who encounter this scripture, know that this person is not far from becoming a Buddha. At that time, the Buddhas told the Bodhisattvas, 'In the future, there will be a Kalpa (時節) named Wonderful Sound. You Bodhisattvas should be born in this Kalpa. Within this Kalpa, there will be a country named Wonderful Child Banner Flower. In that realm, there will be a city named Untainted Conduct. In the city, there will be a king named Adorned Body. This King Adorned Body constantly uses the ten virtues to teach and transform sentient beings. You Bodhisattvas should be born into this king's family, renounce the household life, study the Way, and successively become Buddhas, all named Sakyamuni (釋迦牟尼).' At that time, this flower emerged from the earth and emitted great light in the sky. Within this light, there were various wonderful sounds praising the Bodhisattvas: 'Excellent! Excellent! Bodhisattvas, you will soon truly attain Anuttara-samyak-sambodhi (無上正等正覺), just as the Buddhas have said without doubt.' You will surely be able to solidify Anuttara-samyak-sambodhi and obtain permanence, bliss, self, and purity. At this time, this flower suddenly disappeared from the sky. At that time, the five hundred great disciples had doubts in their hearts and chanted thus: 'Alas! How strange! What is the cause and condition for such a thing? This great lotus flower is without boundary, and it suddenly disappeared from the sky. Where is it now? We do not know where it has gone. Are the countless Buddhas within this flower also gone with it?' At that time, the Buddha knew the thoughts in the minds of the assembly and told the assembly, 'The Dharani scriptures that I have spoken will now also disappear like that flower. All dharmas are like illusions, like transformations, like clouds in the sky. All dharmas are also like this.' Suppose there is a dharma that surpasses this flower,

亦如幻化而無定相。善男子不須驚疑。如是等事非汝聲聞之所思議。向所出華是陀羅尼力。今還無者亦陀羅尼力。欲說陀羅尼故此華從地踴出。今已說竟此華還無。非汝聲聞之所議也。諸法興故相貌亦興。諸法衰故相貌亦衰。陀羅尼興故諸花亦興。說陀羅尼竟故諸花衰滅。善男子汝不見乎。我向初轉法輪之時。無量無邊大眾人天阿修羅等。前後圍繞是名法興。我已說竟名諸法衰。天人阿修羅隨意所往。當知諸法如幻化相。譬如人生至於五十常趣衰路。我所說法亦復如是。初始說時已有儘性。非說已而有此儘性也。此華初出必有去性無有疑也。法性常爾何所疑也。爾時佛告阿難。汝當受持此陀羅尼經我今出世已三轉此陀羅尼經。初始說時付囑于汝。救攝眾生病苦之厄。第二說時救護我法。令諸波旬不得毀亂。今第三說者皆為救攝一切眾生置於涅槃。是故一法方便三說度諸眾生。以此三法付囑于汝。譬如長者有三方便恒常用行身。心方便念眼方便視手方便作。如是三事和合成一。此陀羅尼經亦復如是。初說喻心二說喻眼三說喻手。雖有三名其實是一。一佛菩提。如彼居士臨欲終時。唯有一子以此。三事付囑于子。子已受教然後修行常得高位。善男子我即汝父汝是我子。修我三因大方便者然後得作天中尊王。如居士子而順父

【現代漢語翻譯】現代漢語譯本：也像幻化一樣沒有固定的形態。善男子，你不必感到驚訝和疑惑。這些事情不是你們這些聲聞所能思議的。剛才出現的華（花）是陀羅尼（總持，咒語）的力量。現在消失也是陀羅尼的力量。因為要宣說陀羅尼，所以這些華從地裡涌出。現在已經說完，這些華就消失了。這不是你們聲聞所能理解的。諸法興盛，其相貌也隨之興盛。諸法衰敗，其相貌也隨之衰敗。陀羅尼興盛，所以諸花也興盛。說完陀羅尼，所以諸花衰滅。善男子，你難道沒有看到嗎？我當初初轉法輪（初次說法）的時候，無量無邊的眾多人、天、阿修羅（非天神）等，前後圍繞，這叫做法興。我已經說完，就叫做諸法衰。天人阿修羅隨意離去。應當知道諸法就像幻化之相。譬如人從出生到五十歲，常常走向衰老之路。我所說的法也是這樣。初始說的時候就已經具有終盡的性質，不是說完之後才具有這種終盡的性質。這些華初次出現必定有消失的性質，這是沒有疑問的。法性本來就是這樣，有什麼可懷疑的呢？這時，佛告訴阿難（佛的弟子）：你應當受持這部陀羅尼經，我今出世已經三次宣說這部陀羅尼經。第一次說的時候，咐囑於你，救護眾生病苦的災難。第二次說的時候，救護我的法，使那些波旬（惡魔）不能夠毀壞擾亂。現在第三次說，都是爲了救護一切眾生，安置於涅槃（寂滅）。所以用一個法，方便地說了三次，度化眾生。用這三種法咐囑於你。譬如長者有三種方便，經常使用：身體方便，用心念；眼睛方便，用眼看；手方便，用手做。這三件事和合成為一體。這部陀羅尼經也是這樣。初次說，比喻心；第二次說，比喻眼；第三次說，比喻手。雖然有三個名稱，其實是一個，一個佛菩提（覺悟）。如同那位居士臨終的時候，只有一個兒子，用這三件事咐囑于兒子。兒子已經接受教誨，然後修行，常常得到高位。善男子，我就是你的父親，你就是我的兒子。修行我的三種因的大方便，然後才能成為天中尊王。如同居士的兒子順從父親一樣。

【English Translation】 English version: It is also like an illusion, without a fixed form. Good man, there is no need to be surprised or doubtful. Such things are beyond the comprehension of you, the Shravakas (listeners, disciples). The flowers that appeared earlier were due to the power of the Dharani (mantra, incantation). Their disappearance now is also due to the power of the Dharani. Because I wanted to speak the Dharani, these flowers sprang from the earth. Now that I have finished speaking, these flowers have disappeared. This is not something that you Shravakas can comprehend. When Dharmas (teachings, phenomena) arise, their appearances also arise. When Dharmas decline, their appearances also decline. When the Dharani arises, the flowers also arise. When the Dharani is finished, the flowers decay and vanish. Good man, have you not seen? When I first turned the Wheel of Dharma (first teaching), countless multitudes of humans, devas (gods), asuras (demi-gods), and others surrounded me, which is called the arising of Dharma. Now that I have finished speaking, it is called the decline of Dharmas. The devas, humans, and asuras go wherever they please. You should know that all Dharmas are like illusory appearances. For example, a person from birth to fifty years old constantly moves towards the path of decline. The Dharma that I speak is also like this. When it is first spoken, it already has the nature of ending; it is not that it has this nature of ending after it is spoken. These flowers, when they first appear, must have the nature of disappearing; there is no doubt about it. The nature of Dharma is always like this; what is there to doubt? At that time, the Buddha told Ananda (Buddha's disciple): You should uphold this Dharani Sutra. I have already spoken this Dharani Sutra three times since my appearance in the world. The first time I spoke it, I entrusted it to you to save beings from the calamities of sickness and suffering. The second time I spoke it, I protected my Dharma, so that those Mara (demons) could not destroy or disrupt it. Now, the third time I speak it, it is all for the sake of saving all beings and placing them in Nirvana (liberation). Therefore, with one Dharma, I expediently speak it three times to liberate beings. I entrust these three Dharmas to you. For example, an elder has three skillful means that he constantly uses: the skillful means of the body, which is to think with the mind; the skillful means of the eyes, which is to see with the eyes; and the skillful means of the hands, which is to act with the hands. These three things combine to become one. This Dharani Sutra is also like this. The first speaking is like the mind; the second speaking is like the eyes; and the third speaking is like the hands. Although there are three names, in reality, it is one, one Buddha Bodhi (enlightenment). It is like that householder who, when he is about to die, has only one son, and he entrusts these three things to his son. The son has already received the teachings, and then he cultivates, and he constantly attains a high position. Good man, I am your father, and you are my son. Cultivate my three causes of great skillful means, and then you can become the honored king among the devas. It is like the son of the householder who obeys his father.

教然後高貴。若不順父教云何而貴。汝若不順我此教者。云何而得天中尊王。

複次善男子。譬如大河在於大谷。于意云何谷大河大耶。阿難言世尊。谷能盛河河非盛谷。谷必大也。佛言善哉善哉善男子快說是語。谷喻於我河喻于汝。谷擁大水展轉而流到于大海。若復有水而不隨谷漫墮鹵土。為鹵所淋而失其身。善男子復有一水。住在谷中而不肯出。善男子谷喻大海用喻於我。水喻菩薩住喻聲聞鹵喻緣覺。雖入鹵中展轉而行入于大海。雖住谷中展轉所推亦入大海。善男子如是三事都歸大海。我今所說陀羅尼義。初說救病二說護法三說護身雖三名說其實是一。

複次善男子譬如大樹。因地而生頭有二岐。于汝意云何樹因地生地因樹生耶。阿難言世尊樹因地生非樹生地。善哉善哉善男子快說是語。地喻於我樹喻菩薩奇喻聲聞緣覺善男子如是三事可言非類不。阿難言一類所生不可異也。何以故一大地生故一根長故。不可言非類也。佛言善哉善男子。我所說陀羅尼義亦復如是而無有異。何以故一金剛身故一意生故一口說故。以是因緣而無餘雜。我今已三說陀羅尼持付囑于汝。一佛菩提乘亦付于汝。汝今諦聽受持慎莫忘失此陀羅尼。若我去世汝當流佈此陀羅尼。又告阿難譬如國王。髻中明珠愛之甚重。若臨終時授與

【現代漢語翻譯】現代漢語譯本：教導之後才能變得高貴。如果不順從父親的教導，又怎麼能變得高貴呢？你如果不順從我的這些教導，又怎麼能成為天上的尊貴之王呢？

再者，善男子，譬如一條大河位於一個大山谷中。你認為山谷大還是河流大呢？阿難回答說：『世尊，是山谷容納河流，而不是河流容納山谷。山谷必定是大的。』佛說：『說得好啊，說得好啊，善男子，你回答得很好。』山谷比喻我，河流比喻你。山谷容納巨大的水流，輾轉流淌，最終到達大海。如果有一部分水不順著山谷流淌，而是漫溢到鹽堿地，被鹽堿地浸泡，就會失去自身。善男子，還有一部分水，停留在山谷中而不肯流出。善男子，山谷比喻大海，大海比喻我。水比喻菩薩，停留在山谷中的水比喻聲聞，鹽堿地比喻緣覺。即使進入鹽堿地，輾轉而行，最終也能進入大海。即使停留在山谷中，被輾轉推動，也能進入大海。善男子，這三種事物最終都歸於大海。我現在所說的陀羅尼的意義，最初是說救治疾病，其次是說守護佛法，再次是說保護自身，雖然說了三個名稱，但實際上是一個。

再者，善男子，譬如一棵大樹，因為土地而生長，樹頂有兩個分叉。你認為樹是因為土地而生長，還是土地因為樹而生長呢？阿難回答說：『世尊，是樹因為土地而生長，而不是土地因為樹而生長。』佛說：『說得好啊，說得好啊，善男子，你回答得很好。』土地比喻我，樹比喻菩薩，樹的分叉比喻聲聞和緣覺。善男子，這三種事物可以說不是同一類嗎？阿難回答說：『是同一類所生的，不可說是不同的。』為什麼呢？因為都是從同一塊土地生長出來的，都是從同一根莖生長出來的，所以不可說是不同的。佛說：『說得好啊，善男子。我所說的陀羅尼的意義也是如此，沒有什麼不同。』為什麼呢？因為都是同一個金剛身，都是同一個意念所生，都是同一個口所說。因為這個因緣，所以沒有其他的雜質。我現在已經三次宣說了陀羅尼，並把它託付給你。一佛菩提乘也託付給你。你現在仔細聽，接受並持守，千萬不要忘記這個陀羅尼。如果我去世了，你應當流佈這個陀羅尼。』又告訴阿難說：『譬如國王，對於頭頂上的明珠非常珍愛。如果臨終的時候，會把明珠授予...

【English Translation】 English version: Instruction then nobility. If not obedient to father's instruction, how can one be noble? If you do not obey my instructions, how can you attain the position of the most honored king among the heavens?

Furthermore, good son, it is like a great river located in a large valley. What do you think, is the valley large or the river large? Ananda said, 'World Honored One, the valley contains the river, not the river containing the valley. The valley must be large.' The Buddha said, 'Excellent, excellent, good son, you have spoken well.' The valley is a metaphor for me, and the river is a metaphor for you. The valley holds the great water, which flows and eventually reaches the great ocean. If there is water that does not follow the valley but overflows into the saline soil, it will be soaked by the saline and lose itself. Good son, there is also water that stays in the valley and refuses to come out. Good son, the valley is a metaphor for the great ocean, and the ocean is a metaphor for me. The water is a metaphor for Bodhisattvas, the water staying in the valley is a metaphor for Sravakas (hearers), and the saline soil is a metaphor for Pratyekabuddhas (solitary realizers). Even if they enter the saline soil, they will eventually enter the great ocean through gradual progress. Even if they stay in the valley, they will also enter the great ocean through gradual pushing. Good son, these three things all return to the great ocean. The meaning of the Dharani (mantra) that I am now speaking of is, first, to cure diseases, second, to protect the Dharma, and third, to protect oneself. Although three names are spoken, they are actually one.

Furthermore, good son, it is like a great tree that grows from the earth, with two branches at the top. What do you think, does the tree grow because of the earth, or does the earth grow because of the tree? Ananda said, 'World Honored One, the tree grows because of the earth, not the earth because of the tree.' The Buddha said, 'Excellent, excellent, good son, you have spoken well.' The earth is a metaphor for me, the tree is a metaphor for Bodhisattvas, and the branches are a metaphor for Sravakas and Pratyekabuddhas. Good son, can these three things be said to be of different kinds? Ananda said, 'They are born of the same kind and cannot be different.' Why? Because they are all born from the same great earth and grow from the same root. Therefore, they cannot be said to be of different kinds. The Buddha said, 'Excellent, good son. The meaning of the Dharani that I speak of is also like this, and there is no difference.' Why? Because they are all from the same Vajra (diamond) body, all born from the same intention, and all spoken from the same mouth. Because of this cause, there is no other impurity. I have now spoken the Dharani three times and entrusted it to you. I also entrust the One Buddha Bodhi (enlightenment) vehicle to you. Now listen carefully, receive and uphold it, and do not forget this Dharani. If I pass away, you should propagate this Dharani.' He then told Ananda, 'It is like a king who cherishes the jewel in his crown very much. If he is about to die, he will give the jewel to...'

所愛之子。我今為諸法王。此經即如髻中明珠。汝如我子。我今以此大方等陀羅尼經授與于汝。譬如此王。以髻中明珠授與其子。又告阿難譬如大王王領一切國。臨欲終時。國政之事付囑于子。我今亦復如是。為一切諸法中之王而得自在。大小乘典付囑于汝。譬如此王好醜之事付囑于子。阿難我今以此大方等陀羅尼經付囑于汝。若有眾生來詣汝所欲求此經。如上十二夢王。汝當善為說其事相。前人所可為說境界之事。於一會中莫為多說。譬如估客周遊四方若到一國。若賣寶時不都示人。汝今亦應如是少少而說。又復告阿難譬如女人而有一子。作諸飲食置舍宅中不都示子。如是諸食都為其子。終不頓與悉令盡也。汝今亦應如是。不應一會悉為眾生盡說境界之事。

複次阿難此陀羅尼者。不得用咒方道病。乾陀鬼病狂亂鬼病。不語鬼病不開眼鬼病。吸人精氣鬼病唾人鬼病。視人鬼病食膿血鬼病棄米火鬼病魑魅鬼病。迷人鬼病食發鬼病。能令人無心識鬼病。食人心鬼病大疫鬼病。若有如是諸病悉不得用。除自憶念大方等陀羅尼經。何以故非對治故。善男子于汝意云何。若有善男子善女人。磨大地土而用作食供四大身。日日常食得活身不。阿難白佛言不也世尊。如是等土非本所食云何活身。佛告阿難善哉善哉善男子。實

【現代漢語翻譯】現代漢語譯本：我所愛的孩子啊。我現在是諸法之王（Dharmaraja，指佛陀）。這部經就像我髮髻中的明珠。你就像我的兒子。我現在將這部《大方等陀羅尼經》授予你。就像國王將髮髻中的明珠授予他的兒子一樣。我又告訴阿難（Ananda，佛陀的侍者），譬如一個大國王統治著一切國家，臨終時，將國家政事託付給他的兒子。我現在也像這樣，作為一切諸法中的國王而得自在，將大小乘經典託付給你。就像國王將好事壞事都託付給兒子一樣。阿難，我現在將這部《大方等陀羅尼經》託付給你。如果有人來你這裡想要尋求這部經，就像上面所說的十二夢王（Twelve Dream Kings），你應當好好地為他們講述其中的事相。對於前來求法的人，所可以為他們講述的境界之事，不要在一次集會中說得太多。譬如商人周遊四方，如果到了一個國家，賣寶物時不會全部展示給人看。你現在也應當像這樣，一點一點地講述。我又告訴阿難，譬如女人只有一個兒子，做各種飲食放在家中，不會全部展示給兒子看。這些食物都是為兒子準備的，但終究不會一次性全部給他，讓他吃完。你現在也應當像這樣，不應該在一次集會中將所有的境界之事都為眾生說盡。

再次，阿難，這個陀羅尼（Dharani，總持，咒語）不能用來咒治以下這些病：乾陀鬼病（Gandha ghost disease，指因乾陀鬼引起的疾病）、狂亂鬼病、不語鬼病、不開眼鬼病、吸人精氣鬼病、唾人鬼病、視人鬼病、食膿血鬼病、棄米火鬼病、魑魅鬼病、迷人鬼病、食發鬼病、能令人無心識鬼病、食人心鬼病、大疫鬼病。如果有這些病，都不能用這個陀羅尼來治療，除非只是憶念《大方等陀羅尼經》。為什麼呢？因為這不是對治這些病的。善男子，你認為如何？如果有善男子、善女人，磨大地上的土用來作為食物，供養四大（Four elements，地、水、火、風）之身，每天都吃這些土，能活下去嗎？阿難回答佛說：『不能，世尊。像這樣的土不是本來可以吃的，怎麼能活下去呢？』佛告訴阿難：『好啊，好啊，善男子，確實如此。』

【English Translation】 English version: 'Beloved son, I am now the Dharma Raja (Dharmaraja, King of the Dharma, referring to the Buddha). This sutra is like a bright pearl in my hair knot. You are like my son. I now bestow this Great Vaipulya Dharani Sutra upon you, just as a king bestows the bright pearl in his hair knot upon his son. Furthermore, I tell Ananda (Ananda, the Buddha's attendant), just as a great king rules over all countries, and when he is about to die, he entrusts the affairs of the state to his son. I am now also like this, being the king among all dharmas and attaining freedom, entrusting the teachings of the Great and Small Vehicles to you, just as a king entrusts both good and bad matters to his son. Ananda, I now entrust this Great Vaipulya Dharani Sutra to you. If there are beings who come to you seeking this sutra, like the Twelve Dream Kings (Twelve Dream Kings) mentioned above, you should explain the matters within it well to them. Regarding the realms that can be explained to those who come seeking the Dharma, do not explain too much in one gathering. Just as a merchant travels around, and if he arrives in a country, he does not show all his treasures when selling them. You should also be like this, explaining little by little. Furthermore, I tell Ananda, just as a woman has only one son, and she prepares various foods and places them in the house, she does not show all of them to her son. These foods are all prepared for her son, but she will never give them all to him at once, letting him finish them all. You should also be like this, not explaining all the realms to all beings in one gathering.'

'Furthermore, Ananda, this dharani (Dharani, a mnemonic device, incantation) should not be used to cure the following illnesses with incantations: Gandha ghost disease (Gandha ghost disease, illness caused by Gandha ghosts), mad ghost disease, mute ghost disease, unseeing eye ghost disease, essence-draining ghost disease, spitting ghost disease, staring ghost disease, pus-and-blood-eating ghost disease, rice-and-fire-abandoning ghost disease, goblin ghost disease, bewitching ghost disease, hair-eating ghost disease, mind-depriving ghost disease, heart-eating ghost disease, and great epidemic ghost disease. If there are such illnesses, this dharani should not be used to cure them, unless one simply recollects the Great Vaipulya Dharani Sutra. Why? Because it is not the remedy for these illnesses. Good man, what do you think? If there are good men and good women who grind earth from the great earth and use it as food to nourish the four elements (Four elements, earth, water, fire, and wind) of the body, eating this earth every day, can they survive?' Ananda replied to the Buddha, 'No, World Honored One. Such earth is not originally edible; how can one survive?' The Buddha told Ananda, 'Good, good, good man, it is indeed so.'

語不虛土者定不中食。我今此法定不中用治下世病。何以故此陀羅尼非對治故。阿難我今已說大方等陀羅尼。所應受持者而已受持。所應化者而已受化。所應說者我已說竟。所應持者菩薩持竟。聲聞所持而未應也。阿難於汝意云何。受持如是章句不。阿難白佛言世尊我當受持如是章句。若佛去世之後。若有比丘比丘尼優婆塞優婆夷。婆羅門婆羅門子居士居士子。天龍夜叉摩睺羅伽等。若來詣我所推問陀羅尼義。我當爲說如佛世尊。愿賜聽不。

佛告阿難善哉善哉。真我弟子真用我法出三界苦。善哉善哉阿難。眾生不能受持如是經典。違犯重戒譭謗正法逆害聖人阿難以是因緣我今重以此經付囑于汝。當爲眾生除滅重罪。爾時阿難及五百大弟子。文殊師利及諸菩薩。波斯匿王及五百比丘。優婆塞優婆夷居士居士子。及與十方天子婆萸大士。及諸罪人八十萬億恒河沙諸菩薩。九十二億諸天人阿修羅。無量大眾歡喜奉行。各禮佛足頂戴信受。

大方等陀羅尼經卷第四

婆呵羅帝(一)婆帝羅毗留賴多(二)唭呵帝莎呵(三)呵呵梨呵[口侄][口知]阿醯(四)蒲醯呵郁呵蛇醯(五)蒲醯蛇醯槃蛇醯(六)阿㝹蛇醯(七)阿㝹蛇醯醯蛇(八)復蛇醯醯蛇(九)蒲蛇醯醯蛇(十)復蛇醯醯蛇(十一)蒲蛇

【現代漢語翻譯】現代漢語譯本：語不真實的人一定不會得到食物。我現在說的這個法，不能用來醫治末世的疾病。為什麼呢？因為這個陀羅尼不是對癥治療的。阿難，我已經說了《大方等陀羅尼》。應該受持的人已經受持了，應該被教化的人已經被教化了，應該說的我已經說完了，應該持誦的菩薩已經持誦完畢了，聲聞所應該持誦的還沒有到時候。阿難，你認為怎麼樣？能受持這樣的章句嗎？阿難對佛說：『世尊，我應當受持這樣的章句。如果佛去世之後，如果有比丘（bhiksu，男性出家僧侶）、比丘尼（bhiksuni，女性出家僧侶）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）、婆羅門（brahman，印度教祭司）、婆羅門子、居士、居士子、天龍（deva-naga，天上的龍族）、夜叉（yaksa，一種守護神）、摩睺羅伽（mahoraga，一種大蟒神）等，如果來我這裡推求詢問陀羅尼的意義，我應當為他們解說，就像佛世尊一樣。愿您允許。』佛告訴阿難：『好啊好啊！真是我的弟子，真正用我的法脫離三界的痛苦。好啊好啊阿難！眾生不能受持這樣的經典，違犯嚴重的戒律，譭謗正法，逆害聖人。阿難，因為這個因緣，我現在再次把這部經囑託給你，應當為眾生消除滅除重罪。』當時，阿難和五百大弟子，文殊師利（Manjusri，智慧的象徵）以及諸位菩薩，波斯匿王（Prasenajit，古代印度憍薩羅國國王）和五百比丘，優婆塞、優婆夷、居士、居士子，以及十方天子、婆萸大士，以及諸位罪人，八十萬億恒河沙數的諸位菩薩，九十二億諸位天人阿修羅（asura，一種惡神），無量的大眾歡喜奉行，各自禮拜佛的腳，頂戴信受。《大方等陀羅尼經》卷第四婆呵羅帝(一) 婆帝羅毗留賴多(二) 唭呵帝莎呵(三) 呵呵梨呵[口侄][口知]阿醯(四) 蒲醯呵郁呵蛇醯(五) 蒲醯蛇醯槃蛇醯(六) 阿㝹蛇醯(七) 阿㝹蛇醯醯蛇(八) 復蛇醯醯蛇(九) 蒲蛇醯醯蛇(十) 復蛇醯醯蛇(十一) 蒲蛇

【English Translation】 English version: 'Those whose words are untrue will certainly not receive food. This Dharma I now speak of is not suitable for curing the diseases of the degenerate age. Why? Because this Dharani (總持，咒語) is not a specific remedy. Ananda (阿難，佛陀的十大弟子之一), I have already spoken the Great Vaipulya Dharani Sutra. Those who should receive and uphold it have already received and upheld it; those who should be transformed have already been transformed; what should be spoken I have already spoken; the Bodhisattvas (菩薩，追求覺悟的修行者) who should uphold it have already upheld it; the Sravakas (聲聞，聽聞佛法而證悟者) have not yet reached the time to uphold it. Ananda, what do you think? Can you receive and uphold these verses?' Ananda said to the Buddha (佛陀，覺悟者): 'World Honored One (世尊，對佛的尊稱), I shall receive and uphold these verses. If, after the Buddha's passing, there are Bhiksus (比丘，男性出家僧侶), Bhiksunis (比丘尼，女性出家僧侶), Upasakas (優婆塞，在家男居士), Upasikas (優婆夷，在家女居士), Brahmans (婆羅門，印度教祭司), sons of Brahmans, laymen, sons of laymen, Deva-Nagas (天龍，天上的龍族), Yakshas (夜叉，一種守護神), Mahoragas (摩睺羅伽，一種大蟒神), etc., who come to me seeking to inquire about the meaning of the Dharani, I shall explain it to them as the World Honored One Buddha would. May you grant me permission.' The Buddha told Ananda: 'Excellent, excellent! Truly my disciple, truly using my Dharma to escape the suffering of the Three Realms. Excellent, excellent, Ananda! Sentient beings cannot receive and uphold such a Sutra, violating grave precepts, slandering the True Dharma, and harming the sages. Ananda, because of this cause and condition, I now entrust this Sutra to you again, and you should eliminate and extinguish the heavy sins for sentient beings.' At that time, Ananda and five hundred great disciples, Manjusri (文殊師利，智慧的象徵) and all the Bodhisattvas, King Prasenajit (波斯匿王，古代印度憍薩羅國國王) and five hundred Bhiksus, Upasakas, Upasikas, laymen, sons of laymen, and the sons of the ten directions, Bodhisattva Bǎoyú, and all the sinners, eighty trillion Ganges river sands of Bodhisattvas, ninety-two billion Devas (天人，天神) and Asuras (阿修羅，一種惡神), countless multitudes rejoiced in practicing it, each bowing at the Buddha's feet, reverently accepting and believing. Great Vaipulya Dharani Sutra, Volume Four Po he luo di (1) Po di luo pi liu lai duo (2) Qi he di suo he (3) He he li he [口侄][口知] a xi (4) Pu xi he yu he she xi (5) Pu xi she xi pan she xi (6) A nou she xi (7) A nou she xi xi she (8) Fu she xi xi she (9) Pu she xi xi she (10) Fu she xi xi she (11) Pu she

醯醯蛇(十二)復蛇槃復蛇槃[口*侄]口*知莎訶(十四)

【現代漢語翻譯】現代漢語譯本：醯醯蛇（Hīhī she）：重複蛇的盤繞，再次蛇的盤繞。[口侄][口知]（重複某種聲音或狀態）。莎訶（Suō hē）：成就、圓滿之意。

【English Translation】 English version: Hīhī she: Again the serpent coils, again the serpent coils. [口侄][口知] (Repetition of a sound or state). Svāhā: Accomplishment, completion.