T21n1342_佛說無崖際總持法門經

大正藏第 21 冊 No. 1342 佛說無崖際總持法門經

No. 1342

佛說無崖際總持法門經

西秦沙門聖堅譯

如是我聞。一時佛在舍衛國祇樹給孤獨園。與大比丘眾千二百五十人俱。菩薩萬二千。盡一生補處應尊位者。皆從十方世界來會。悉得總持辯才無礙。執意堅固所言真諦。珍貴恭順不放逸法。慚愧慈忍以為上服。諸佛妙法通達無礙。能為眾生而作朋友。哀愍一切方便誘化。能使眾生親近敬愛。遍游十方諸佛世界神足無礙。能了一切眾生之根。消伏諸欲壞裂魔網。已度魔界舍諸欲習。悉能總攝一切法性。敬奉諸佛如應行法。其所思念盡諸禪定。坐起行住不失威儀。其名曰無終鼓菩薩。無終幢菩薩。無終稱菩薩。無終號菩薩。樹王菩薩。知一切音聲菩薩。名稱幢菩薩。一切普幢菩薩。從無終幢菩薩。普意菩薩。一切普名稱菩薩。普光菩薩。普號菩薩。普幢菩薩。一切普至菩薩。普德幢自在王菩薩。唱名稱菩薩。集名稱菩薩。集勝菩薩。普眼菩薩。普德菩薩。見無缺失菩薩。離缺失菩薩。已離缺失菩薩。具一切眾生愿菩薩。不捨一切眾生菩薩。常憂稱菩薩。成就最上菩薩。一切德名稱菩薩。其萬二千菩薩。皆如是上首者也。

爾時炎天王與六十億諸炎天子來

【現代漢語翻譯】現代漢語譯本如是我聞。一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Shravasti），與一千二百五十位大比丘眾在一起。還有一萬二千位菩薩，都是一生補處（ekajati-pratibaddha）即將證得尊位的，他們從十方世界前來集會。這些菩薩都已獲得總持（dharani），辯才無礙，意志堅定，所說皆為真諦。他們珍視恭順，不放逸於法，以慚愧和慈忍作為最好的衣裳。對於諸佛的妙法通達無礙，能夠成為眾生的朋友，哀憫一切眾生，用方便法門引導教化，能使眾生親近敬愛。他們遍游十方諸佛世界，神足無礙，能夠了解一切眾生的根器，消伏各種慾望，摧毀魔網，已經脫離魔界，捨棄各種慾望習氣，能夠總攝一切法性，敬奉諸佛，如法修行。他們的所思所念都是各種禪定，坐起行住都不失威儀。他們的名字是：無終鼓菩薩（Anantaghosha Bodhisattva），無終幢菩薩（Anantaketu Bodhisattva），無終稱菩薩（Anantakirti Bodhisattva），無終號菩薩（Anantanama Bodhisattva），樹王菩薩（Vriksharaja Bodhisattva），知一切音聲菩薩（Sarvasabdajnana Bodhisattva），名稱幢菩薩（Kirtiketu Bodhisattva），一切普幢菩薩（Sarvasamanta-ketu Bodhisattva），從無終幢菩薩，普意菩薩（Samantamati Bodhisattva），一切普名稱菩薩（Sarvasamanta-kirti Bodhisattva），普光菩薩（Samantaprabha Bodhisattva），普號菩薩（Samantanama Bodhisattva），普幢菩薩（Samantaketu Bodhisattva），一切普至菩薩（Sarvasamanta-gamin Bodhisattva），普德幢自在王菩薩（Samantagunaketu-isvararaja Bodhisattva），唱名稱菩薩（Kirtighosha Bodhisattva），集名稱菩薩（Kirtisamgraha Bodhisattva），集勝菩薩（Adhikasamgraha Bodhisattva），普眼菩薩（Samantacakshu Bodhisattva），普德菩薩（Samantaguna Bodhisattva），見無缺失菩薩（Anunadarshana Bodhisattva），離缺失菩薩（Vigata-anuna Bodhisattva），已離缺失菩薩（Atikranta-anuna Bodhisattva），具一切眾生愿菩薩（Sarvasattvashaya-paripurna Bodhisattva），不捨一切眾生菩薩（Asarvasattva-parityaga Bodhisattva），常憂稱菩薩（Nityodvikna-kirti Bodhisattva），成就最上菩薩（Uttamasiddhi Bodhisattva），一切德名稱菩薩（Sarvagunakirti Bodhisattva）。這一萬二千位菩薩，都是像以上這些菩薩為首的。這時，炎天王（Yama）與六十億諸炎天子（Yama devaputra）前來。

【English Translation】 English version Thus have I heard. At one time, the Buddha was in the Jeta Grove, Anathapindika's Garden in Shravasti, together with a gathering of twelve hundred and fifty great Bhikshus. There were also twelve thousand Bodhisattvas, all in their last life before attaining Buddhahood (ekajati-pratibaddha), coming from the worlds of the ten directions to assemble. These Bodhisattvas had all attained dharani, unhindered eloquence, firm resolve, and spoke only the truth. They valued reverence and compliance, were not lax in the Dharma, and regarded shame and forbearance as their finest garments. They had unobstructed understanding of the wonderful Dharma of all Buddhas, were able to be friends to sentient beings, had compassion for all, and skillfully guided and transformed them, enabling sentient beings to draw near with respect and love. They traveled unhindered through the Buddha-worlds of the ten directions, were able to understand the faculties of all sentient beings, subdue all desires, destroy the nets of Mara, having already transcended the realm of Mara, abandoning all habitual desires. They were able to completely gather all Dharma-nature, reverently serving all Buddhas, practicing the Dharma as appropriate. Their thoughts were entirely of various samadhis, and they did not lose their dignified deportment in sitting, standing, walking, or dwelling. Their names were: Anantaghosha Bodhisattva (無終鼓菩薩), Anantaketu Bodhisattva (無終幢菩薩), Anantakirti Bodhisattva (無終稱菩薩), Anantanama Bodhisattva (無終號菩薩), Vriksharaja Bodhisattva (樹王菩薩), Sarvasabdajnana Bodhisattva (知一切音聲菩薩), Kirtiketu Bodhisattva (名稱幢菩薩), Sarvasamanta-ketu Bodhisattva (一切普幢菩薩), from Anantaketu Bodhisattva, Samantamati Bodhisattva (普意菩薩), Sarvasamanta-kirti Bodhisattva (一切普名稱菩薩), Samantaprabha Bodhisattva (普光菩薩), Samantanama Bodhisattva (普號菩薩), Samantaketu Bodhisattva (普幢菩薩), Sarvasamanta-gamin Bodhisattva (一切普至菩薩), Samantagunaketu-isvararaja Bodhisattva (普德幢自在王菩薩), Kirtighosha Bodhisattva (唱名稱菩薩), Kirtisamgraha Bodhisattva (集名稱菩薩), Adhikasamgraha Bodhisattva (集勝菩薩), Samantacakshu Bodhisattva (普眼菩薩), Samantaguna Bodhisattva (普德菩薩), Anunadarshana Bodhisattva (見無缺失菩薩), Vigata-anuna Bodhisattva (離缺失菩薩), Atikranta-anuna Bodhisattva (已離缺失菩薩), Sarvasattvashaya-paripurna Bodhisattva (具一切眾生愿菩薩), Asarvasattva-parityaga Bodhisattva (不捨一切眾生菩薩), Nityodvikna-kirti Bodhisattva (常憂稱菩薩), Uttamasiddhi Bodhisattva (成就最上菩薩), Sarvagunakirti Bodhisattva (一切德名稱菩薩). These twelve thousand Bodhisattvas were all leaders such as these. At that time, King Yama (炎天王) came with sixty billion Yama devaputras (炎天子).

共會坐。兜術天王與八十億諸天來共會坐。化樂天王與九十二那術百千諸天來共會坐。他化自在天王與五萬五千那術諸天來共會坐。色界無數諸天來共會坐。

爾時東方去此忍界。度九十二諸佛剎土塵數世界。有國名大力。其國有佛號集大力如來至真等正覺。有尊菩薩名日勝怨。與無央數億百千菩薩。于彼佛剎忽然不現。來諸忍界。在於三千大千界上虛空中。立興琉璃云普覆世界。雨閻浮檀金色之花。遍忍世界。一一菩薩復雨七寶眾妙瓔珞。如一佛剎微塵之數。一一菩薩復雨天文陀羅華。如一佛剎微塵之數。一一菩薩復雨若干天香。如一佛剎微塵之數。一一菩薩復雨天沉水香。如一佛剎微塵之數。一一菩薩復雨七寶拂飾。如一佛剎微塵之數。一一菩薩復雨天栴檀香。如一佛剎微塵之數。一一菩薩復雨若干色衣。如一佛剎微塵之數。一一菩薩復雨眾妙寶蓋。如一佛剎微塵之數。一一菩薩復雨妙彩寶蓋。如一佛剎微塵之數。一一菩薩復雨馬瑙寶蓋。如一佛剎微塵之數。一一菩薩復雨赤真珠蓋。如一佛剎微塵之數。一一菩薩復雨細琉璃蓋。如一佛剎微塵之數。一一菩薩復雨珊瑚寶蓋。如一佛剎微塵之數。一一菩薩復雨雜色眾寶之幡。如一佛剎微塵之數。一一菩薩復以微妙未曾有偈。如一佛剎微塵之數。稱揚讚歎能仁世

【現代漢語翻譯】現代漢語譯本：共同集會。兜術天王（Tusita Heaven King，欲界第四天天王）與八十億諸天前來共同集會。化樂天王（Nirmanarati Heaven King，欲界第五天天王）與九十二那術百千諸天前來共同集會。他化自在天王（Paranirmita-vasavartin Heaven King，欲界第六天天王）與五萬五千那術諸天前來共同集會。無數諸天前來共同集會。

爾時，從東方越過此娑婆世界，經過九十二個如佛剎土微塵數的世界，有一個國家名為大力。那個國家有一尊佛，名號為集大力如來、至真等正覺。有一位尊貴的菩薩，名叫日勝怨（Sun-surpassing-enmity），與無數億百千菩薩，從那佛剎忽然消失，來到這娑婆世界，在三千大千世界的上空，豎立起琉璃云，普遍覆蓋世界，降下閻浮檀金色之花，遍佈娑婆世界。每一位菩薩又降下七寶所成的各種美妙瓔珞，數量如一個佛剎土的微塵數。每一位菩薩又降下天文陀羅華，數量如一個佛剎土的微塵數。每一位菩薩又降下若干種天香，數量如一個佛剎土的微塵數。每一位菩薩又降下天沉水香，數量如一個佛剎土的微塵數。每一位菩薩又降下七寶拂飾，數量如一個佛剎土的微塵數。每一位菩薩又降下天栴檀香，數量如一個佛剎土的微塵數。每一位菩薩又降下若干種顏色的衣服，數量如一個佛剎土的微塵數。每一位菩薩又降下各種美妙的寶蓋，數量如一個佛剎土的微塵數。每一位菩薩又降下美妙彩色的寶蓋，數量如一個佛剎土的微塵數。每一位菩薩又降下瑪瑙寶蓋，數量如一個佛剎土的微塵數。每一位菩薩又降下赤真珠蓋，數量如一個佛剎土的微塵數。每一位菩薩又降下細琉璃蓋，數量如一個佛剎土的微塵數。每一位菩薩又降下珊瑚寶蓋，數量如一個佛剎土的微塵數。每一位菩薩又降下雜色眾寶的幡，數量如一個佛剎土的微塵數。每一位菩薩又用微妙未曾有過的偈頌，數量如一個佛剎土的微塵數，稱揚讚歎能仁世尊。

【English Translation】 English version: They sat together in assembly. Tusita Heaven King (Tusita Heaven King, the king of the fourth heaven in the desire realm) came with eighty billion devas to sit together in assembly. Nirmanarati Heaven King (Nirmanarati Heaven King, the king of the fifth heaven in the desire realm) came with ninety-two nayuta hundred thousand devas to sit together in assembly. Paranirmita-vasavartin Heaven King (Paranirmita-vasavartin Heaven King, the king of the sixth heaven in the desire realm) came with fifty-five thousand nayuta devas to sit together in assembly. Countless devas came to sit together in assembly.

At that time, from the east, passing beyond this Saha world, traversing ninety-two worlds as numerous as the dust particles of Buddha-lands, there was a country named Great Strength. In that country, there was a Buddha named Samantabala Tathagata, Arhat, Samyak-sambuddha. There was a venerable Bodhisattva named Sun-surpassing-enmity, with countless billions of hundreds of thousands of Bodhisattvas. From that Buddha-land, they suddenly disappeared and came to this Saha world, in the sky above the three thousand great thousand worlds, erecting lapis lazuli clouds, universally covering the world, raining Jambudvipa gold-colored flowers, covering the Saha world. Each Bodhisattva also rained various wonderful necklaces made of the seven treasures, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained astronomical dhara flowers, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained various heavenly fragrances, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained heavenly aloeswood incense, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained seven-treasure whisks, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained heavenly sandalwood incense, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained various colored garments, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained various wonderful jeweled canopies, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained wonderful colorful jeweled canopies, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained agate canopies, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained red pearl canopies, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained fine lapis lazuli canopies, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained coral canopies, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also rained banners of various colored jewels, as numerous as the dust particles of a Buddha-land. Each Bodhisattva also used subtle and unprecedented verses, as numerous as the dust particles of a Buddha-land, to praise and extol the Shakyamuni Buddha.

尊。

爾時三千大千世界。諸地獄苦痛皆悉休息。畜生慈心不相食啖。餓鬼安隱無飢渴想。一切人民貪瞋癡患皆悉休息。亦無飢渴寒熱之苦。亦無晝夜風塵之患。其心寂然無迷亂想。亦無色聲香味細滑心意煩惱。欲界諸天迷惑亂意悉皆休息。

爾時勝怨菩薩立住阿迦膩吒天上。遙供養能仁如來。以若干眾妙雜花敷飾搗香澤香雜色妙衣諸蓋幢幡眾寶瓔珞。遍雨三千大千世界。復雨諸天龍神夜叉揵闥婆阿修羅迦樓羅緊那羅摩睺羅伽諸餘天龍及四天下。普至三千大千世界。珍琦妙寶皆悉周遍。

爾時勝怨菩薩。從上來下。前詣佛所稽首佛足繞百千匝。以摩尼珠金剛妙寶雜廁之衣。貢上佛已。於一面坐。勝怨菩薩於一一法義。普觀三世一切諸佛所入法處。諸佛法中取一切之辯。所謂無斷之辯。合偶之辯。辯達之辯。無礙之辯。極近之辯。無窮之辯。易解之辯。具足之辯。一切法性自然巧說言辭之辯。空無相愿分別演說泥洹之辯。諸思所熏一切解脫分別一切諸禪之辯。分別意旨議說之辯。於勤精進速舍言說之辯。成就神通坐起行步之辯。於一切表識上中下可說辯才。乃莫能伏言說辯才。於七覺分及八尊道求解辯才。演說禪智不高下之辯。善能分別法律之辯。如是誠諦實語之辯。如幻如化如熱時炎。如水中月。

【現代漢語翻譯】現代漢語譯本：

那時，三千大千世界中，所有地獄的苦痛都停止了。畜生們生起慈心，不再互相吞食。餓鬼們得到安寧，沒有飢渴的念頭。所有人民的貪婪、嗔恨、愚癡的煩惱都停止了。也沒有飢餓、乾渴、寒冷、炎熱的痛苦，也沒有白天黑夜、風沙塵土的困擾。他們的內心寂靜，沒有迷惑顛倒的想法，也沒有對色、聲、香、味、細滑的執著，內心沒有煩惱。欲界諸天的迷惑混亂的心意都停止了。

那時，勝怨菩薩（一名菩薩）站在阿迦膩吒天（色界頂層天）上，遙遠地供養能仁如來（釋迦牟尼佛的稱號）。用各種美妙的雜花、敷飾、搗香、澤香、雜色的美妙衣服、各種寶蓋、幢幡、眾寶瓔珞，遍灑三千大千世界。又降下諸天、龍神、夜叉（一種鬼神）、揵闥婆（香神）、阿修羅（一種惡神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）以及其他天龍和四大部洲。普遍到達三千大千世界，珍奇美妙的寶物都遍佈各處。

那時，勝怨菩薩從上方下來，來到佛前，頂禮佛足，繞佛百千圈。用摩尼寶珠、金剛妙寶交織的衣服，供獻給佛，然後在（佛的）一面坐下。勝怨菩薩對於每一個法義，普遍觀察三世一切諸佛所進入的法處。在諸佛的法中，獲得一切的辯才，即所謂的無斷之辯、合偶之辯、辯達之辯、無礙之辯、極近之辯、無窮之辯、易解之辯、具足之辯、一切法性自然巧妙言辭之辯、空無相愿分別演說涅槃之辯、諸思所熏一切解脫分別一切諸禪之辯、分別意旨議說之辯、於勤精進迅速捨棄言說之辯、成就神通坐起行步之辯、於一切表識上中下可說辯才，乃至於沒有能夠勝過他的言說辯才。對於七覺分（修行的七個方面）及八正道（達到涅槃的八條途徑）求解的辯才，演說禪定智慧不高下的辯才，善於分別法律的辯才，像這樣誠實諦實的言語之辯，如幻如化，如熱時的陽焰，如水中的月亮。

【English Translation】 English version:

At that time, throughout the three thousand great thousand worlds, all the suffering in the hells ceased. Animals developed compassion and did not devour each other. Hungry ghosts found peace and had no thoughts of hunger or thirst. All people's afflictions of greed, hatred, and delusion ceased. There was no suffering from hunger, thirst, cold, or heat, nor any trouble from day and night, wind, or dust. Their minds were tranquil, without confused thoughts, and without attachment to form, sound, smell, taste, touch, or mental objects; their minds were without affliction. The deluded and confused minds of the gods in the desire realm all ceased.

At that time, Bodhisattva Supreme Victory (a Bodhisattva's name) stood in the Akanistha Heaven (the highest heaven in the Realm of Form), remotely making offerings to the Able Sage Tathagata (an epithet of Shakyamuni Buddha). He scattered various wonderful mixed flowers, adornments, pounded incense, scented oil, mixed-colored wonderful garments, various canopies, banners, and jeweled necklaces throughout the three thousand great thousand worlds. He also rained down upon the gods, dragons, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of demon), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), and other gods and dragons, as well as the four continents. Precious and wonderful treasures pervaded the three thousand great thousand worlds.

At that time, Bodhisattva Supreme Victory descended from above, approached the Buddha, bowed at the Buddha's feet, and circumambulated the Buddha hundreds of thousands of times. He offered the Buddha garments interwoven with mani jewels and vajra treasures, and then sat to one side. Bodhisattva Supreme Victory, regarding each and every Dharma teaching, universally observed the Dharma abodes entered by all Buddhas of the three times. Within the Buddhas' Dharma, he obtained all eloquence, namely, eloquence without interruption, eloquence of combination, eloquence of understanding, eloquence without obstruction, eloquence of immediacy, eloquence of infinity, eloquence of easy understanding, eloquence of completeness, eloquence of naturally skillful speech regarding all Dharma natures, eloquence of explaining Nirvana by distinguishing emptiness, signlessness, and wishlessness, eloquence of distinguishing all liberations and all dhyanas (meditative states) cultivated by thoughts, eloquence of distinguishing and discussing intentions, eloquence of quickly abandoning speech through diligent effort, eloquence of accomplishing supernatural powers in sitting, standing, walking, and moving, eloquence of being able to speak about all expressions, whether superior, middling, or inferior, to the point that no one could subdue his eloquence. He possessed eloquence in seeking understanding of the Seven Factors of Enlightenment (seven aspects of practice) and the Noble Eightfold Path (eight paths to Nirvana), eloquence in expounding dhyana wisdom without superiority or inferiority, eloquence in skillfully distinguishing the law, and eloquence of truthful and sincere speech like an illusion, like a transformation, like a mirage in hot weather, like the moon in water.

如呼聲響。如鏡中像。演說一切法性皆悉如是。不生不起不滅之辯。極精微之辯。極深妙之辯。雜種之辯。極遠之辯。諸欲之辯。分別一切眾生心意欲趣最上之辯。愍眾生之輪如雷雨充滿之辯。

爾時勝怨菩薩解諸佛世尊所說辯力。即從坐起更整衣服。右膝著地長跪叉手。而白佛言。唯然世尊。欲有所問。如來若聽乃敢問之。世尊告曰。恣汝所問。吾當為汝具分別說。勝怨菩薩蒙佛聽許。歡喜踴躍而白佛言。云何世尊。一切諸法豈有終始根原名字相貌可得。而言說不。于諸菩薩諸禪定法在所入處。言辭自在所問能答。有所準望辭無謬誤不見準望。亦化眾生得如是法。一切辯才無不成就。得總持者。所謂得無崖際。因斯總持得無崖際微妙之辯。普持一切諸佛所說。得無崖際總持之門。普持法界悉知入處。究竟了達微妙法性。明解諸入。明入五道。明於四諦。明入緣起諸法。明解眾生所習。明解無明諸法。明入無性。明解見有我想。明解入無我想。明解入空性。明解入不空性。明解入于表識。明解入無表識。明入于愿。明入于無愿。明於吾我明於無吾我。明於所依仰明於無所依仰。明於有所起明於無所起。在在處處一切言辭。

爾時世尊贊勝怨菩薩言。善哉善哉。勝怨。菩薩乃能慈哀一切眾生。而問如來至真

【現代漢語翻譯】現代漢語譯本：如同呼聲的迴響，如同鏡子中的影像，宣說一切法的自性都是如此。不生不滅，沒有開始也沒有結束的辯才；極其精微的辯才；極其深奧微妙的辯才；包羅萬象的辯才；極其深遠的辯才；關於各種慾望的辯才；能分別一切眾生的心意、慾望和趨向的最上辯才；憐憫眾生輪迴之苦，如雷雨般充沛的辯才。

這時，勝怨菩薩（Ratnachandra Bodhisattva，理解怨恨的菩薩）理解了諸佛世尊所說的辯才之力，便從座位上起身，整理衣物，右膝著地，長跪合掌，對佛說：『世尊，我想要請問一些問題，如果如來允許，我才敢發問。』世尊告訴他：『隨你發問，我將為你詳細地分別解說。』勝怨菩薩得到佛的允許，歡喜雀躍，說道：『世尊，一切諸法難道有終結、起始、根源、名字、相貌可以得到，才能進行言說嗎？對於諸菩薩所修的各種禪定法，在他們所進入的境界中，言辭能夠自在運用，所提出的問題都能回答，有所依據和期望，言辭沒有謬誤，即使沒有依據和期望，也能教化眾生得到這樣的法。一切辯才沒有不成就的，得到總持（Dharani，總攝憶持）的人，就是得到了沒有邊際的智慧。因為這種總持，得到沒有邊際的微妙辯才，普遍地憶持一切諸佛所說。得到沒有邊際的總持之門，普遍地憶持法界，完全知曉進入之處，究竟通達微妙的法性，明瞭通達諸入（處），明瞭通達進入五道（輪迴的五種途徑），明瞭通達四諦（苦、集、滅、道），明瞭通達緣起諸法，明瞭通達眾生的習性，明瞭通達無明諸法，明瞭通達進入無自性，明瞭通達見有我相，明瞭通達進入無我相，明瞭通達進入空性，明瞭通達進入不空性，明瞭通達進入表識，明瞭通達進入無表識，明瞭通達進入愿，明瞭通達進入無愿，明瞭通達吾我，明瞭通達無吾我，明瞭通達所依賴，明瞭通達無所依賴，明瞭通達有所生起，明瞭通達無所生起。無論在任何地方，任何時候，都能運用一切言辭。』

這時，世尊讚歎勝怨菩薩說：『很好，很好！勝怨，菩薩能夠慈悲憐憫一切眾生，而向如來請問至深的真理。』

【English Translation】 English version: Like the echo of a sound, like an image in a mirror, proclaiming that the nature of all dharmas is just like this. Eloquence that neither arises nor ceases, without beginning or end; extremely subtle eloquence; extremely profound and wondrous eloquence; all-encompassing eloquence; extremely far-reaching eloquence; eloquence regarding various desires; the supreme eloquence that can distinguish the minds, intentions, desires, and tendencies of all sentient beings; eloquence that pities the suffering of sentient beings in samsara, like a thunderous rain filling everything.

At that time, Ratnachandra Bodhisattva (the Bodhisattva who understands resentment), understanding the power of eloquence spoken by all the Buddhas, arose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One, I wish to ask some questions, but only if the Tathagata permits me to do so.' The World Honored One told him: 'Ask whatever you wish, and I will explain it to you in detail.' Ratnachandra Bodhisattva, having received the Buddha's permission, rejoiced and said: 'World Honored One, do all dharmas have an end, a beginning, a root, a name, or an appearance that can be obtained, in order to be spoken about? For the various dhyana practices cultivated by the Bodhisattvas, in the realms they enter, their speech can be used freely, and they can answer all questions asked. With or without a basis and expectation, their words are without error, and even without a basis and expectation, they can still teach sentient beings to attain such dharma. All eloquence is fully accomplished, and those who attain Dharani (total retention) have attained boundless wisdom. Because of this Dharani, they attain boundless and subtle eloquence, universally retaining all that the Buddhas have spoken. They attain the gate of boundless Dharani, universally retaining the Dharma Realm, fully knowing the place of entry, and ultimately understanding the subtle nature of Dharma, clearly understanding the entrances (places), clearly understanding the entry into the five paths (of reincarnation), clearly understanding the Four Noble Truths, clearly understanding the arising of all dharmas through dependent origination, clearly understanding the habits of sentient beings, clearly understanding the dharmas of ignorance, clearly understanding the entry into no-self-nature, clearly understanding the view of having a self, clearly understanding the entry into no-self, clearly understanding the entry into emptiness, clearly understanding the entry into non-emptiness, clearly understanding the entry into expression-consciousness, clearly understanding the entry into non-expression-consciousness, clearly understanding the entry into vows, clearly understanding the entry into no-vows, clearly understanding the self, clearly understanding no-self, clearly understanding what is relied upon, clearly understanding nothing to rely upon, clearly understanding what arises, clearly understanding nothing arises. In every place and at every time, they can use all speech.'

At that time, the World Honored One praised Ratnachandra Bodhisattva, saying: 'Excellent, excellent! Ratnachandra, the Bodhisattva is able to compassionately care for all sentient beings and ask the Tathagata about the deepest truth.'

等正覺如斯之義。諦聽諦聽善思念之。吾當為汝具分別說。勝怨菩薩與諸大眾。一心靜意受教而聽。佛告勝怨。何謂是名入無崖際。總持諸法者。因其總持得無極名稱。以無極。名稱為翼從。無極德法門。以無極德為翼從。無垢法門。以無垢為翼從。寂滅法門。以寂滅為翼從。快從法門。以快從為翼從。快稱法門。以快稱為翼從。快哀法門。以快哀為翼從。善像法門。以善像為翼從。無動法門。以無動為翼從。成就法門。以成就為翼從。審諦自成法門。以審諦自成為翼從。無品法門。以無品為翼從。喻花法門。以喻花為翼從。善從法門。以善從為翼從。無所游法門。以無所游為翼從。無隱法門。以無隱為翼從。入隱法門。以入隱為翼從。知足法門。以知足為翼從。善步法門。以善步為翼從。舍離法門。以舍離為翼從。無惡法門。以無惡為翼從。普明法門。以普明為翼從。游無崖際法門以游無崖際為翼從。生氣法門。以生氣為翼從。游無垢法門。以游無垢為翼從。堅固法門。以堅固為翼從。無諂法門。以無諂為翼從。珍重法門。以珍重為翼從。游極長法門。以游極長為翼從。意足法門。以意足為翼從。離生法門。以離生為翼從。輕舉法門。以輕舉為翼從。無疑法門。以無疑為翼從。除無崖際苦法門。以除無崖際苦為翼從

【現代漢語翻譯】現代漢語譯本：領悟到真正覺悟就是這樣的意義。仔細聽，仔細聽，好好思考。我將為你們詳細地分別解說。勝怨菩薩（Śūraṅgama-mati，勇健菩薩）與各位大眾，一心安靜地聽受教誨。佛告訴勝怨：什麼叫做『進入無邊際，總持一切法』呢？因為總持而得到『無極』的名稱，以『無極』的名稱作為羽翼追隨；『無極德』法門，以『無極德』作為羽翼追隨；『無垢』法門，以『無垢』作為羽翼追隨；『寂滅』法門，以『寂滅』作為羽翼追隨；『快從』法門，以『快從』作為羽翼追隨；『快稱』法門，以『快稱』作為羽翼追隨；『快哀』法門，以『快哀』作為羽翼追隨；『善像』法門，以『善像』作為羽翼追隨；『無動』法門，以『無動』作為羽翼追隨；『成就』法門，以『成就』作為羽翼追隨；『審諦自成』法門，以『審諦自成』作為羽翼追隨；『無品』法門，以『無品』作為羽翼追隨；『喻花』法門，以『喻花』作為羽翼追隨；『善從』法門，以『善從』作為羽翼追隨；『無所游』法門，以『無所游』作為羽翼追隨；『無隱』法門，以『無隱』作為羽翼追隨；『入隱』法門，以『入隱』作為羽翼追隨；『知足』法門，以『知足』作為羽翼追隨；『善步』法門，以『善步』作為羽翼追隨；『舍離』法門，以『舍離』作為羽翼追隨；『無惡』法門，以『無惡』作為羽翼追隨；『普明』法門，以『普明』作為羽翼追隨；『游無邊際』法門，以『游無邊際』作為羽翼追隨；『生氣』法門，以『生氣』作為羽翼追隨；『游無垢』法門，以『游無垢』作為羽翼追隨；『堅固』法門，以『堅固』作為羽翼追隨；『無諂』法門，以『無諂』作為羽翼追隨；『珍重』法門，以『珍重』作為羽翼追隨；『游極長』法門，以『游極長』作為羽翼追隨；『意足』法門，以『意足』作為羽翼追隨；『離生』法門，以『離生』作為羽翼追隨；『輕舉』法門，以『輕舉』作為羽翼追隨；『無疑』法門，以『無疑』作為羽翼追隨；『除無邊際苦』法門，以『除無邊際苦』作為羽翼追隨。

【English Translation】 English version: Understanding that true enlightenment is of such meaning. Listen carefully, listen carefully, and contemplate it well. I shall explain it to you in detail. Śūraṅgama-mati Bodhisattva (勝怨菩薩) and all the assembly, with one mind and quiet intention, receive the teaching and listen. The Buddha told Śūraṅgama-mati: What is called 『entering the unbounded realm, upholding all dharmas (諸法)』? Because of upholding, one obtains the name 『limitless』 (無極), using the name 『limitless』 as wings to follow; the 『limitless virtue』 dharma gate (無極德法門), using 『limitless virtue』 as wings to follow; the 『immaculate』 dharma gate (無垢法門), using 『immaculate』 as wings to follow; the 『quiescence』 dharma gate (寂滅法門), using 『quiescence』 as wings to follow; the 『joyful following』 dharma gate (快從法門), using 『joyful following』 as wings to follow; the 『joyful praise』 dharma gate (快稱法門), using 『joyful praise』 as wings to follow; the 『joyful compassion』 dharma gate (快哀法門), using 『joyful compassion』 as wings to follow; the 『virtuous image』 dharma gate (善像法門), using 『virtuous image』 as wings to follow; the 『immovable』 dharma gate (無動法門), using 『immovable』 as wings to follow; the 『accomplishment』 dharma gate (成就法門), using 『accomplishment』 as wings to follow; the 『careful and truthful self-accomplishment』 dharma gate (審諦自成法門), using 『careful and truthful self-accomplishment』 as wings to follow; the 『unclassified』 dharma gate (無品法門), using 『unclassified』 as wings to follow; the 『flower simile』 dharma gate (喻花法門), using 『flower simile』 as wings to follow; the 『virtuous following』 dharma gate (善從法門), using 『virtuous following』 as wings to follow; the 『nowhere to roam』 dharma gate (無所游法門), using 『nowhere to roam』 as wings to follow; the 『unhidden』 dharma gate (無隱法門), using 『unhidden』 as wings to follow; the 『entering the hidden』 dharma gate (入隱法門), using 『entering the hidden』 as wings to follow; the 『contentment』 dharma gate (知足法門), using 『contentment』 as wings to follow; the 『virtuous step』 dharma gate (善步法門), using 『virtuous step』 as wings to follow; the 『renunciation』 dharma gate (舍離法門), using 『renunciation』 as wings to follow; the 『non-evil』 dharma gate (無惡法門), using 『non-evil』 as wings to follow; the 『universal illumination』 dharma gate (普明法門), using 『universal illumination』 as wings to follow; the 『roaming the unbounded realm』 dharma gate (游無崖際法門), using 『roaming the unbounded realm』 as wings to follow; the 『generating life』 dharma gate (生氣法門), using 『generating life』 as wings to follow; the 『roaming the immaculate』 dharma gate (游無垢法門), using 『roaming the immaculate』 as wings to follow; the 『firm』 dharma gate (堅固法門), using 『firm』 as wings to follow; the 『non-flattery』 dharma gate (無諂法門), using 『non-flattery』 as wings to follow; the 『cherishing』 dharma gate (珍重法門), using 『cherishing』 as wings to follow; the 『roaming the extremely long』 dharma gate (游極長法門), using 『roaming the extremely long』 as wings to follow; the 『contented mind』 dharma gate (意足法門), using 『contented mind』 as wings to follow; the 『separation from birth』 dharma gate (離生法門), using 『separation from birth』 as wings to follow; the 『light lifting』 dharma gate (輕舉法門), using 『light lifting』 as wings to follow; the 『no doubt』 dharma gate (無疑法門), using 『no doubt』 as wings to follow; the 『removing unbounded suffering』 dharma gate (除無崖際苦法門), using 『removing unbounded suffering』 as wings to follow.

。絕巢窟法門。以絕巢窟為翼從。離極巢窟法門。以離極巢窟為翼從。快美法門。以快美為翼從。軟性樂法門。以軟性樂為翼從。無顛倒法門。以無顛倒為翼從。無驚惕法門。以無驚惕為翼從。功巧過上法門。以功巧過上為翼從。不忘驚法門。以不忘驚為翼從。無根法門。以無根為翼從。善勝法門。以善勝為翼從。無所捫摸法門。以無所捫摸為翼從。一事法門。以一事為翼從。好聚法門。以好聚為翼從。目削法門。以目削為翼從。無作法門。以無作為翼從。止無念法門。以止無念為翼從。無所將至法門。以無所將至為翼從。無所來法門。以無所來為翼從。無面法門以無面為翼從。威神法門。以威神為翼從。所持法門。以所持為翼從。凈意法門。以凈意為翼從。善來法門。以善來為翼從。無意步法門。以無意步為翼從。法意法門。以法意為翼從。無所蕓鋤法門以。無所蕓鋤為翼從。無恐畏法門。以無恐畏為翼從。法性意法門。以法性意為翼從。如來意法門。以如來意為翼從。唱令意法門。以唱令意為翼從。無睡眠法門。以無睡眠為翼從。天意法門。以天意為翼從。龍意法門。以龍意為翼從。夜叉意法門。以夜叉意為翼從。乾闥婆意法門。以乾闥婆意為翼從。阿修羅意法門。以阿修羅意為翼從。迦樓羅法門。以迦樓羅為翼

【現代漢語翻譯】現代漢語譯本絕巢窟法門（斷絕巢穴的法門），以斷絕巢窟為輔助。離極巢窟法門（遠離極端巢穴的法門），以遠離極端巢窟為輔助。快美法門（迅速美好的法門），以迅速美好為輔助。軟性樂法門（柔和快樂的法門），以柔和快樂為輔助。無顛倒法門（沒有顛倒的法門），以沒有顛倒為輔助。無驚惕法門（沒有驚慌恐懼的法門），以沒有驚慌恐懼為輔助。功巧過上法門（功德巧妙超越之上的法門），以功德巧妙超越之上為輔助。不忘驚法門（不忘記警醒的法門），以不忘記警醒為輔助。無根法門（沒有根基的法門），以沒有根基為輔助。善勝法門（善於戰勝的法門），以善於戰勝為輔助。無所捫摸法門（沒有可以觸控的法門），以沒有可以觸控為輔助。一事法門（唯一一事的法門），以唯一一事為輔助。好聚法門（美好聚集的法門），以美好聚集為輔助。目削法門（眼睛削減的法門），以眼睛削減為輔助。無作法門（沒有造作的法門），以沒有造作為輔助。止無念法門（停止沒有念頭的法門），以停止沒有念頭為輔助。無所將至法門（沒有可以帶到的法門），以沒有可以帶到為輔助。無所來法門（沒有從哪裡來的法門），以沒有從哪裡來為輔助。無面法門（沒有面目的法門），以沒有面目為輔助。威神法門（威嚴神通的法門），以威嚴神通為輔助。所持法門（所堅持的法門），以所堅持為輔助。凈意法門（清凈意念的法門），以清凈意念為輔助。善來法門（善於到來的法門），以善於到來為輔助。無意步法門（沒有意念行走的法門），以沒有意念行走為輔助。法意法門（法之意念的法門），以法之意念為輔助。無所蕓鋤法門（沒有可以耕耘鋤草的法門），以沒有可以耕耘鋤草為輔助。無恐畏法門（沒有恐懼畏懼的法門），以沒有恐懼畏懼為輔助。法性意法門（法性意念的法門），以法性意念為輔助。如來意法門（如來意念的法門），以如來意念為輔助。唱令意法門（唱導命令意念的法門），以唱導命令意念為輔助。無睡眠法門（沒有睡眠的法門），以沒有睡眠為輔助。天意法門（天之意念的法門），以天之意念為輔助。龍意法門（龍之意念的法門），以龍之意念為輔助。夜叉意法門（夜叉之意念的法門），以夜叉之意念為輔助。乾闥婆意法門（乾闥婆之意念的法門），以乾闥婆之意念為輔助。阿修羅意法門（阿修羅之意念的法門），以阿修羅之意念為輔助。迦樓羅法門（迦樓羅的法門），以迦樓羅為輔助。

【English Translation】 English version 'The Dharma Gate of Cutting Off the Nest Cave', with cutting off the nest cave as its support. 'The Dharma Gate of Leaving the Extreme Nest Cave', with leaving the extreme nest cave as its support. 'The Dharma Gate of Quick Beauty', with quick beauty as its support. 'The Dharma Gate of Soft Pleasure', with soft pleasure as its support. 'The Dharma Gate of Non-Inversion', with non-inversion as its support. 'The Dharma Gate of Non-Alarm', with non-alarm as its support. 'The Dharma Gate of Skillful Merit Exceeding Above', with skillful merit exceeding above as its support. 'The Dharma Gate of Not Forgetting Alarm', with not forgetting alarm as its support. 'The Dharma Gate of No Root', with no root as its support. 'The Dharma Gate of Good Victory', with good victory as its support. 'The Dharma Gate of Nothing to Touch', with nothing to touch as its support. 'The Dharma Gate of One Thing', with one thing as its support. 'The Dharma Gate of Good Gathering', with good gathering as its support. 'The Dharma Gate of Eye Reduction', with eye reduction as its support. 'The Dharma Gate of Non-Action', with non-action as its support. 'The Dharma Gate of Stopping No-Thought', with stopping no-thought as its support. 'The Dharma Gate of Nothing to Bring To', with nothing to bring to as its support. 'The Dharma Gate of Nothing to Come From', with nothing to come from as its support. 'The Dharma Gate of No Face', with no face as its support. 'The Dharma Gate of Majestic Power', with majestic power as its support. 'The Dharma Gate of What is Held', with what is held as its support. 'The Dharma Gate of Pure Intention', with pure intention as its support. 'The Dharma Gate of Good Coming', with good coming as its support. 'The Dharma Gate of No Intentional Step', with no intentional step as its support. 'The Dharma Gate of Dharma Intention', with Dharma intention as its support. 'The Dharma Gate of Nothing to Cultivate', with nothing to cultivate as its support. 'The Dharma Gate of No Fear', with no fear as its support. 'The Dharma Gate of Dharma Nature Intention', with Dharma nature intention as its support. 'The Dharma Gate of Tathagata (如來) Intention', with Tathagata intention as its support. 'The Dharma Gate of Leading Intention', with leading intention as its support. 'The Dharma Gate of No Sleep', with no sleep as its support. 'The Dharma Gate of Heavenly Intention', with heavenly intention as its support. 'The Dharma Gate of Dragon Intention', with dragon intention as its support. 'The Dharma Gate of Yaksha (夜叉) Intention', with Yaksha intention as its support. 'The Dharma Gate of Gandharva (乾闥婆) Intention', with Gandharva intention as its support. 'The Dharma Gate of Asura (阿修羅) Intention', with Asura intention as its support. 'The Dharma Gate of Garuda (迦樓羅)', with Garuda as its support.

從緊那羅法門。以緊那羅為翼從。摩睺羅伽法門。以摩睺羅伽為翼從。大龍意法門。以大龍意為翼從。人意法門。以人意為翼從。非人意法門。以非人意為翼從。月意法門。以月意為翼從。日意法門。以日意為翼從。星意法門。以星意為翼從。虛空意法門。以虛空意為翼從。意無礙法門。以意無礙為翼從。離疑法門。以離疑為翼從。疑隨法門。以疑隨為翼從。將意法門。以將意為翼從。善稱法門。以善稱為翼從。寶意法門。以寶意為翼從。離憂法門。以離憂為翼從。長益法門。以長益為翼從。離愛法門。以離愛為翼從。離壞羅網法門。以離壞羅網為翼從。快來法門。以快來為翼從。審諦偶法門。以審諦偶為翼從。離樂巢窟法門。以離樂巢窟為翼從。無卻法門。以無卻為翼從。離美法門。以離美為翼從。好名德法門。以好名德為翼從。法自善法門。以法自善為翼從。輕馳法門。以輕馳為翼從。無虛偽法門。以無虛偽為翼從。離惡道法門。以離惡道為翼從。大威法門。以大威為翼從。離愿法門。以離愿為翼從。如蓮花無污法門。以如蓮花無污為翼從。無竟樂法門。以無竟樂為翼從。調伏意法門。以調伏意為翼從。大雄相法門。以大雄相為翼從。離數法門。以離數為翼從。離蕓鋤法門。以離蕓鋤為翼從。輕想法門。以輕想為

【現代漢語翻譯】現代漢語譯本從緊那羅（Kinnara，一種半人半鳥的神）法門開始，以緊那羅作為輔助。摩睺羅伽（Mahoraga，一種人身蛇首的神）法門，以摩睺羅伽作為輔助。大龍意法門，以大龍意作為輔助。人意法門，以人意作為輔助。非人意法門，以非人意作為輔助。月意法門，以月意作為輔助。日意法門，以日意作為輔助。星意法門，以星意作為輔助。虛空意法門，以虛空意作為輔助。意無礙法門，以意無礙作為輔助。離疑法門，以離疑作為輔助。疑隨法門，以疑隨作為輔助。將意法門，以將意作為輔助。善稱法門，以善稱作為輔助。寶意法門，以寶意作為輔助。離憂法門，以離憂作為輔助。長益法門，以長益作為輔助。離愛法門，以離愛作為輔助。離壞羅網法門，以離壞羅網作為輔助。快來法門，以快來作為輔助。審諦偶法門，以審諦偶作為輔助。離樂巢窟法門，以離樂巢窟作為輔助。無卻法門，以無卻作為輔助。離美法門，以離美作為輔助。好名德法門，以好名德作為輔助。法自善法門，以法自善作為輔助。輕馳法門，以輕馳作為輔助。無虛偽法門，以無虛偽作為輔助。離惡道法門，以離惡道作為輔助。大威法門，以大威作為輔助。離愿法門，以離愿作為輔助。如蓮花無污法門，以如蓮花無污作為輔助。無竟樂法門，以無竟樂作為輔助。調伏意法門，以調伏意作為輔助。大雄相法門，以大雄相作為輔助。離數法門，以離數作為輔助。離蕓鋤法門，以離蕓鋤作為輔助。輕想法門，以輕想作為輔助。

【English Translation】 English version Starting from the Kinnara (a mythical being, half-human and half-bird) Dharma gate, with Kinnaras as attendants. The Mahoraga (a mythical being, human body with a snake's head) Dharma gate, with Mahoragas as attendants. The Great Dragon Intent Dharma gate, with Great Dragon Intent as attendants. The Human Intent Dharma gate, with Human Intent as attendants. The Non-Human Intent Dharma gate, with Non-Human Intent as attendants. The Moon Intent Dharma gate, with Moon Intent as attendants. The Sun Intent Dharma gate, with Sun Intent as attendants. The Star Intent Dharma gate, with Star Intent as attendants. The Empty Space Intent Dharma gate, with Empty Space Intent as attendants. The Unobstructed Intent Dharma gate, with Unobstructed Intent as attendants. The Doubt-Free Dharma gate, with Doubt-Free as attendants. The Doubt-Following Dharma gate, with Doubt-Following as attendants. The Leading Intent Dharma gate, with Leading Intent as attendants. The Well-Reputed Dharma gate, with Well-Reputed as attendants. The Treasure Intent Dharma gate, with Treasure Intent as attendants. The Sorrow-Free Dharma gate, with Sorrow-Free as attendants. The Increasing Benefit Dharma gate, with Increasing Benefit as attendants. The Detached from Love Dharma gate, with Detached from Love as attendants. The Liberation from the Destruction Net Dharma gate, with Liberation from the Destruction Net as attendants. The Quick Arrival Dharma gate, with Quick Arrival as attendants. The Thorough Examination of Truth Dharma gate, with Thorough Examination of Truth as attendants. The Liberation from the Nest of Pleasure Dharma gate, with Liberation from the Nest of Pleasure as attendants. The Non-Rejection Dharma gate, with Non-Rejection as attendants. The Detached from Beauty Dharma gate, with Detached from Beauty as attendants. The Good Name and Virtue Dharma gate, with Good Name and Virtue as attendants. The Dharma of Self-Goodness Dharma gate, with Dharma of Self-Goodness as attendants. The Light Speed Dharma gate, with Light Speed as attendants. The Non-Falsehood Dharma gate, with Non-Falsehood as attendants. The Liberation from Evil Paths Dharma gate, with Liberation from Evil Paths as attendants. The Great Power Dharma gate, with Great Power as attendants. The Detached from Vows Dharma gate, with Detached from Vows as attendants. The Like a Lotus Unstained Dharma gate, with Like a Lotus Unstained as attendants. The Endless Joy Dharma gate, with Endless Joy as attendants. The Subduing Intent Dharma gate, with Subduing Intent as attendants. The Great Hero Appearance Dharma gate, with Great Hero Appearance as attendants. The Detached from Numbers Dharma gate, with Detached from Numbers as attendants. The Detached from Weeding Dharma gate, with Detached from Weeding as attendants. The Light Thought Dharma gate, with Light Thought as attendants.

翼從。自然合偶法門。以自然合偶為翼從。金行法門。以金行為翼從。眾寶法門。以眾寶為翼從。離害法門。以離害為翼從。廣無崖際法門。以廣無崖際為翼從。威神稱法門。以威神稱為翼從。廣意法門。以廣意為翼從。寬廣法門。以寬廣為翼從。大音法門以大音為翼從。離大界塵法門。以離大界塵為翼從。知時宜法門。以知時宜為翼從。離時法門。以離時為翼從。如劍法門。以如劍為翼從。游趣知足法門。以游趣知足為翼從。香薰游法門。以香薰游為翼從。知數法門。以知數為翼從。入無缺減法門。以入無缺減為翼從。都游法門。以都游為翼從。無煩惱法門。以無煩惱為翼從。游自調法門。以游自調為翼從。行及離后法門。以行及離后為翼從。游藏隱法門。以游藏隱為翼從。游影法門。以游影為翼從。已度法門。以已度為翼從。入離垢法門。以入離垢為翼從。凈行法門。以凈行為翼從。哀步法門。以哀步為翼從。離濁法門。以離濁為翼從。舍疑法門。以舍疑為翼從。喜像法門。以喜像為翼從。好像法門。以好像為翼從。伏步法門。以伏步為翼從。多樓泥竭𠷥法門。以多樓泥竭𠷥為翼從。游空凈法門。以游空凈為翼從。入步最勝法門。以入步最勝為翼從。高游法門。以高游為翼從。趣朋友法門。以趣朋友為翼從。王步

法門。以王步為翼從。境界法門。以境界為翼從。如步法門。以如步為翼從。舍求法門。以舍求為翼從。如是舍離眾疑見法門。以如是舍離眾疑見為翼從。等趣法門。以等趣為翼從。不藏隈法門。以不藏隈為翼從。無讇囈言辭法門。以無讇囈言辭為翼從。不以言辭相伏法門。以不以言辭相伏為翼從。無求望法門。以無求望為翼從。無親愛法門。以無親愛為翼從。不輕舉法門。以不輕舉為翼從。無眴法門。以無眴為翼從。離憂法門。以離憂為翼從。離合聚親友法門。以離合聚親友為翼從。意無變法門。以意無變為翼從。意無斷絕法門。以意無斷絕為翼從。處閑靜法門。以處閑靜為翼從。初始喚法門。以初始喚為翼從。趣數法門。以趣數為翼從。游無數法門。以游無數為翼從。報恩法門。以報恩為翼從。舍疑法門。以舍疑為翼從。離眾恐法門。以離眾恐為翼從。散疑法門。以散疑為翼從。離重擔法門。以離重擔為翼從。面趣出家法門。以面趣出家為翼從。離度法門。以離度為翼從。定意具足法門。以定意具足為翼從。入明法門。以入明為翼從。破散睡眠法門。以破散睡眠為翼從。無所著法門。以無所著為翼從。入寶光法門。以入寶光為翼從。離言性法門。以離言性為翼從。弘廣法門。以弘廣為翼從。將趣最法門。以將趣最

為翼從。入堅固法門。以入堅固為翼從。如是勝怨。若菩薩得總持之門。最解正隱。而於正隱如是隱。無隱離隱牢固極牢固。趣上意名稱意功德意所將意極高意言語意解散意規行意無知意極堅意堅慧意無散意如性意不二意堅執意龍步意無呵意。妙善步極遠步無慾意步動搖步無足步無意步舍擔步安庠步無怨步無患步泥洹步如如步不倒步知行步善將步。離濁穢離迷惑離憍慢離言辭離憂想離強伏弱離缺失離非時離不堅固。如法步堅固。步心意步執意步佛覺步。如是無能壞步。法性極微無能壞步。成就入堅固無能破壞。堅如金剛。深入諸三昧門。悉入諸佛法門。如覺三世等解諸佛極微妙德。

如是勝怨。當知諸法廣大無有崖際。若菩薩已得此陀鄰尼門。悉能總持一切諸佛之法。能以神足飛到十方一切世界。供養無量諸佛世尊。亦能總持聲聞緣覺所說之法。亦能總持道俗經典。俗智道智。諸禪智業一切悉知。慧了三世而無掛礙。悉能總持一切言辭。悉能了知一切眾生心之所念。能入一切無量深法極精微議無所不達。悉知一切諸所歸趣。將接成就皆使應法。持心攝念所言誠諦不失威儀。皆悉能得一切菩薩方便之力。能以足指振動十方諸佛世界。其中眾生無能覺知而生恐怖。一念之頃。能知三世一切諸法無所掛礙。皆悉平等無

【現代漢語翻譯】現代漢語譯本：作為羽翼跟隨。進入堅固法門。以進入堅固作為羽翼跟隨。像這樣戰勝怨敵。如果菩薩得到總持（dharani）之門，最能理解真正的隱秘。對於真正的隱秘，像這樣隱秘，沒有隱秘，遠離隱秘，牢固，極其牢固。趨向高尚的意念，名稱的意念，功德的意念，所引導的意念，極高的意念，言語的意念，解散的意念，規行的意念，無知的意念，極其堅固的意念，堅慧的意念，無散亂的意念，如本性的意念，不二的意念，堅執的意念，龍步的意念，無呵責的意念。美妙善良的步伐，極其遙遠的步伐，無慾望的意念步伐，不動的步伐，無足的步伐，無意念的步伐，捨棄負擔的步伐，安詳的步伐，無怨恨的步伐，無憂患的步伐，涅槃（nirvana）的步伐，如如的步伐，不顛倒的步伐，知行的步伐，善於引導的步伐。遠離污濁，遠離迷惑，遠離驕慢，遠離言辭，遠離憂愁的思慮，遠離以強力制伏弱者，遠離缺失，遠離非時，遠離不堅固。如法的步伐是堅固的。步伐是心意的步伐，執著的步伐，佛覺悟的步伐。像這樣是無能破壞的步伐。法性的極微細之處是無能破壞的步伐。成就進入堅固是無能破壞的。堅固如金剛（vajra）。深入各種三昧（samadhi）之門。完全進入諸佛的法門。像覺悟三世一樣理解諸佛極其微妙的功德。像這樣戰勝怨敵。應當知道諸法廣大而沒有邊際。如果菩薩已經得到這個陀鄰尼（dharani）之門，就能完全總持一切諸佛的法。能以神通足飛到十方一切世界，供養無量諸佛世尊。也能總持聲聞緣覺所說的法。也能總持道俗經典。世俗的智慧和修道的智慧。各種禪定智慧和行業一切都知道。以智慧明瞭三世而沒有掛礙。能完全總持一切言辭。能了知一切眾生心中所想的。能進入一切無量深法，極其精微的議論沒有不通達的。完全知道一切所歸向之處。引導接引成就都使之應合於法。持守心念，所說誠實不失威儀。都能得到一切菩薩方便之力。能以足指振動十方諸佛世界。其中的眾生沒有能覺察到而生起恐怖的。一念之間，能知三世一切諸法沒有掛礙。一切都是平等而沒有

【English Translation】 English version: To follow as wings. Entering the firm Dharma gate. Taking entering the firm as wings to follow. Thus, overcoming enemies. If a Bodhisattva obtains the gate of dharani (總持), they most understand the true hidden. And regarding the true hidden, hidden in this way, without hiddenness, far from hiddenness, firm, extremely firm. Tending towards the intention of superiority, the intention of name, the intention of merit, the intention that leads, the intention of utmost height, the intention of speech, the intention of dissolution, the intention of regulated conduct, the intention of ignorance, the intention of extreme firmness, the intention of firm wisdom, the intention of non-scattering, the intention of suchness, the intention of non-duality, the intention of firm adherence, the intention of dragon steps, the intention of no reproach. Wonderfully good steps, extremely far steps, steps of intention without desire, steps of unwavering, steps without feet, steps without intention, steps of abandoning burdens, steps of composure, steps without resentment, steps without worry, steps of nirvana (泥洹), steps of thusness, steps of non-reversal, steps of knowing and acting, steps of skillful guidance. Away from turbidity, away from delusion, away from arrogance, away from words, away from sorrowful thoughts, away from forcefully subduing the weak, away from deficiency, away from untimely, away from non-firmness. Steps in accordance with the Dharma are firm. Steps are steps of mind and intention, steps of adherence, steps of Buddha's enlightenment. Such are steps that cannot be destroyed. The ultimate subtlety of Dharma-nature is steps that cannot be destroyed. Accomplishment in entering the firm is indestructible. Firm like vajra (金剛). Deeply entering all samadhi (三昧) gates. Fully entering all Buddha's Dharma gates. Like awakening to the three times, understanding all the extremely subtle virtues of the Buddhas. Thus, overcoming enemies. It should be known that all dharmas are vast and without boundaries. If a Bodhisattva has already obtained this dharani (陀鄰尼) gate, they can fully uphold all the Dharmas of all the Buddhas. They can fly with supernatural feet to all worlds in the ten directions, making offerings to immeasurable Buddhas, World Honored Ones. They can also uphold the Dharmas spoken by Sravakas and Pratyekabuddhas. They can also uphold the Sutras of both laypeople and renunciates. Worldly wisdom and the wisdom of the path. All kinds of wisdom from dhyana and karma, they know everything. With wisdom, they understand the three times without hindrance. They can fully uphold all languages. They can understand the thoughts in the minds of all beings. They can enter all immeasurable deep Dharmas, and there is nothing they do not understand in extremely subtle discussions. They fully know all destinations to which one turns. Guiding and receiving accomplishments, they all make them accord with the Dharma. Holding the mind and gathering thoughts, their words are sincere and they do not lose their dignity. They can all obtain the power of all Bodhisattvas' skillful means. They can shake the Buddha worlds in the ten directions with their toes. The beings within cannot perceive it and become terrified. In a single moment of thought, they can know all dharmas of the three times without hindrance. All are equal and without

不通達。其人終無餘行亦無異意。終不跪拜于余天神。極深微意所思不謬。能得無數億千諸三昧門。所生之處常識宿命常得化生不由胞胎。生諸佛剎蓮華之中。永離三塗八難之處。

若有諷誦此總持者。世世生處天人所敬。稟受身體終無諸蟲。在所生處常見諸佛。終不生於無佛世界。其人兩手如摩尼珠。常出七寶而無窮盡。能凈佛國成就眾生。如應化度悉得其志。隨意入化各得其所。亦能降伏外道異學裸形尼揵悉使入正。答難言辭功巧無比。所說無窮辯才無礙。一語能報萬億之音。其議不謬。得無極才智慧之寶。名稱普至周聞十方無量世界。一切諸佛所說之法悉持不忘。得陀鄰尼皆悉逮得無所恐畏。解了通達一切法性猶如虛空。而於無量諸佛世界一切微塵。盡知其數悉持不忘得總持門。通達法性猶如虛空。而於一切諸佛世界諸大海水。以一毛端欲渧知其數。為得幾渧。盡知其數悉持不忘得總持門。通達法性猶如虛空。而於無量諸佛世界草木叢林須彌大地盡燒為灰。欲知灰塵之數。悉知其數憶持不忘得總持門。解達法性猶如虛空。而於諸佛一切世界。以足一指普令振動無不傾搖。能使還住不忘所持得總持門。解深法性猶如虛空。而於諸佛一切世界。能以一手悉遍覆之。亦以一毛之端周遍普覆不捨所持。逮得如是無

【現代漢語翻譯】現代漢語譯本：不通達此總持（Dharani，總持）之人，最終不會有其他善行，也不會有其他想法。他們最終不會跪拜其他天神。他們所思所想極其深奧微妙，不會有任何謬誤。他們能獲得無數億千種三昧門（Samadhi-mukha，禪定之門）。他們所出生的地方，常常能知曉宿命，常常能化生，而不是通過胞胎出生。他們會出生在諸佛的剎土（Buddha-kshetra，佛土）的蓮花之中，永遠遠離三塗（Tri-apaya，三惡道）和八難（Ashtavidha-akshana，八種不幸的境地）。若有人諷誦此總持（Dharani，總持），世世代代所生之處都會受到天人的尊敬。他們所稟受的身體，最終不會有任何蟲類。在他們所出生的地方，常常能見到諸佛。他們最終不會出生在沒有佛的世界。他們的雙手如同摩尼珠（Mani-ratna，如意寶珠），常常能涌出七寶，無窮無盡。他們能清凈佛國，成就眾生。他們能如應化度，都能實現自己的志向。他們能隨意進入化境，各自得到自己的歸宿。他們也能降伏外道、異學，使裸形外道尼揵（Nirgrantha，耆那教）全部進入正道。他們在答辯難題時的言辭和技巧無比高超。他們所說的話無窮無盡，辯才無礙。一句話能迴應萬億種聲音。他們的議論不會有任何謬誤。他們能獲得無盡的才能和智慧之寶。他們的名稱會傳遍十方無量世界。一切諸佛所說的法，他們都能全部記住，不會忘記。他們能獲得陀鄰尼（Dharani，總持），全部都能獲得，沒有任何恐懼。他們能理解通達一切法性，猶如虛空。對於無量諸佛世界的一切微塵，他們都能知道其數量，全部記住，不會忘記，從而獲得總持門（Dharani-mukha，總持之門）。他們通達法性，猶如虛空。對於一切諸佛世界的大海水，他們用一根毛端的尖端去滴水，想要知道其數量，能知道滴了多少滴，全部知道其數量，全部記住，不會忘記，從而獲得總持門（Dharani-mukha，總持之門）。他們通達法性，猶如虛空。對於無量諸佛世界的草木叢林和須彌山大地，全部燒成灰燼，想要知道灰塵的數量，能全部知道其數量，憶持不忘，從而獲得總持門（Dharani-mukha，總持之門）。他們理解通達法性，猶如虛空。對於諸佛的一切世界，用一隻腳的一根手指，普遍令其振動，沒有不傾斜搖動的，能使其恢復原狀，不忘記所持有的，從而獲得總持門（Dharani-mukha，總持之門）。他們理解深奧的法性，猶如虛空。對於諸佛的一切世界，能用一隻手全部覆蓋，也能用一根毛端的尖端周遍普遍覆蓋，不捨棄所持有的，獲得如此的無……

【English Translation】 English version: Those who do not comprehend this Dharani (總持, Total Retention) will ultimately have no other virtuous deeds, nor will they have other intentions. They will ultimately not kneel before other gods. Their thoughts are extremely profound and subtle, without any errors. They can obtain countless billions of Samadhi-mukhas (三昧門, Doors to Samadhi). In their places of birth, they can often know their past lives and are often born through transformation, not through the womb. They will be born in the lotus flowers of the Buddha-kshetras (佛剎, Buddha-fields), forever separated from the Tri-apayas (三塗, Three Evil Realms) and the Ashtavidha-akshanas (八難, Eight Difficulties). If anyone recites this Dharani (總持, Total Retention), in every place they are born, they will be respected by gods and humans. The bodies they receive will ultimately be free of insects. In the places where they are born, they will often see Buddhas. They will ultimately not be born in worlds without Buddhas. Their hands will be like Mani-ratnas (摩尼珠, wish-fulfilling jewels), constantly producing the seven treasures without end. They can purify Buddha-lands and accomplish sentient beings. They can transform and liberate beings according to their needs, and each will attain their aspirations. They can freely enter transformations, and each will find their place. They can also subdue heretics and heterodox teachings, causing the naked Nirgranthas (尼揵, Jain ascetics) to all enter the right path. Their words and skills in answering difficult questions are unparalleled. Their words are endless, and their eloquence is unobstructed. One word can respond to billions of sounds. Their arguments will not have any errors. They can obtain endless talent and the treasure of wisdom. Their names will spread throughout the ten directions and countless worlds. All the teachings spoken by all the Buddhas, they can remember completely without forgetting. They can obtain Dharanis (陀鄰尼, Total Retentions), all of which they can attain without any fear. They can understand and penetrate all Dharmata (法性, the nature of reality), like empty space. Regarding all the dust particles in countless Buddha-worlds, they can know their number, remember them all without forgetting, and thus obtain the Dharani-mukha (總持門, Door to Total Retention). They penetrate Dharmata (法性, the nature of reality), like empty space. Regarding the ocean waters of all Buddha-worlds, if they were to drip water with the tip of a single hair, wanting to know the number of drops, they can know how many drops have been dripped, know the number completely, remember it all without forgetting, and thus obtain the Dharani-mukha (總持門, Door to Total Retention). They penetrate Dharmata (法性, the nature of reality), like empty space. Regarding the forests of trees and the great Mount Sumeru in countless Buddha-worlds, if they were all burned to ashes, wanting to know the number of dust particles, they can know the number completely, remember it without forgetting, and thus obtain the Dharani-mukha (總持門, Door to Total Retention). They understand and penetrate Dharmata (法性, the nature of reality), like empty space. Regarding all the worlds of the Buddhas, with one toe of one foot, they can universally cause them to vibrate, with none not tilting and shaking, and they can restore them to their original state, not forgetting what they hold, and thus obtain the Dharani-mukha (總持門, Door to Total Retention). They understand the profound Dharmata (法性, the nature of reality), like empty space. Regarding all the worlds of the Buddhas, they can cover them all with one hand, and they can also universally cover them with the tip of a single hair, not abandoning what they hold, attaining such a…

量無邊。一切諸佛悉在目前。總念憶持悉無所忘。得總持門。

如是勝怨。其持是陀鄰尼者。得百千諸總持門。無數百千諸三昧門。當知勝怨。其有諷誦此總持門。常令通利執覽在心而不忘者。眾鬼魍魎夜叉等輩。無能恐怖得其便者。一切諸魅及曠野鬼師子虎狼食啖人獸諸惡蟲等。亦復不能恐怖其人。其人若行遠涉長途。逕由險路設遇賊難。衣毛不豎無恐怖想。如是勝怨。其有諷誦是總持者。於一切恐怖悉得解脫。若人為諸鬼魅所病。夜叉羅剎一切惡鬼之所執持者。悉得解脫。此總持門。若在家中若在空閑處。悉于其中而作大護。外道蠱鬼。若起死人鬼。若冢間鬼。若空閑鬼。其持此總持者。一切惡鬼無能得便。如是勝怨。此總持名所至到處。若在郡縣村落國邑塔寺房舍之中。若經行處。所至之處。皆于其中而作大護。不為國王大臣君主所見恐怖。及余軍馬一切恐怖水火之中悉得解脫。持是總持者。若比丘比丘尼優婆塞優婆夷。若餘俗人常當凈潔身體香汁澡洗著凈衣服。著凈衣服已用好香華供養十方一切諸佛及諸菩薩。常當至心憶念一切諸佛世尊及諸菩薩。若有重病之人。當行此真言用加持病人。若人頭痛若壯熱若風若冷若熱。如此三病合為一病。若一日熱。若二日若三日若四日。若復常熱。若得眼痛。若牙齒

【現代漢語翻譯】現代漢語譯本：量是無邊無際的。一切諸佛都顯現在眼前。能夠完全憶念和保持，沒有任何遺忘。獲得總持之門（Dharani-mukha，記憶和理解佛法的能力）。像這樣，勝怨（Shēngyuàn，人名），如果有人持誦這個陀羅尼（Dharani，總持，咒語），就能獲得成百上千的總持之門，無數百千的三昧之門（Samadhi-mukha，禪定之門）。應當知道，勝怨，如果有人諷誦這個總持之門，經常使它通暢流利，牢記在心而不忘記，那麼各種鬼怪魍魎、夜叉（Yaksa，一種鬼神）等等，都不能恐嚇他，不能找到機會加害。一切諸魅，以及曠野鬼、獅子、老虎、豺狼，以及食啖精氣的各種惡蟲等等，也不能恐嚇這個人。這個人如果遠行，跋涉長途，經過危險的道路，即使遇到盜賊，也會毫髮無損，沒有恐懼的想法。像這樣，勝怨，如果有人諷誦這個總持，就能從一切恐怖中得到解脫。如果有人被各種鬼魅所病，被夜叉、羅剎（Rakshasa，惡鬼）等一切惡鬼所纏繞，都能得到解脫。這個總持之門，無論在家中，還是在空閑的地方，都能在其中起到巨大的保護作用。外道蠱鬼，或者起尸鬼，或者墳墓間的鬼，或者空閑處的鬼，如果有人持誦這個總持，一切惡鬼都不能得逞。像這樣，勝怨，這個總持的名字所到之處，無論在郡縣、村落、國都、塔寺、房舍之中，或者經過的地方，所到之處，都能在其中起到巨大的保護作用。不會被國王、大臣、君主所見而感到恐怖，以及其他軍隊馬匹的一切恐怖，在水火之中都能得到解脫。持誦這個總持的人，無論是比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），或者其他俗人，都應當經常保持身體清潔，用香水沐浴，穿乾淨的衣服。穿乾淨的衣服后，用好的香和花供養十方一切諸佛以及諸菩薩。經常應當至誠地憶念一切諸佛世尊以及諸菩薩。如果有重病的人，應當行持這個真言，用來加持病人。如果有人頭痛，或者高燒，或者風病，或者冷病，或者熱病，像這樣三種病合為一種病。或者一日發熱，或者兩日，或者三日，或者四日。或者經常發熱。或者得了眼痛，或者牙齒疼痛。

【English Translation】 English version: The measure is boundless. All Buddhas are present before one's eyes. One can completely remember and retain everything without forgetting anything. One obtains the Dharani-mukha (gate of dharani, the ability to memorize and understand the Dharma). Thus, Shēngyuàn (name of a person), if one upholds this Dharani (a mantra or a collection of mantras), one will obtain hundreds of thousands of Dharani-mukhas, and countless hundreds of thousands of Samadhi-mukhas (gates of samadhi, meditative concentration). Know this, Shēngyuàn, if one recites this Dharani-mukha, constantly making it fluent and clear, keeping it firmly in mind without forgetting, then various ghosts, goblins, Yakshas (a type of spirit) and the like, will not be able to frighten them, nor find an opportunity to harm them. All kinds of demons, as well as wilderness ghosts, lions, tigers, wolves, and various evil insects that devour essence, etc., will also not be able to frighten that person. If that person travels far, traversing long distances, passing through dangerous roads, even if they encounter thieves, they will be unharmed and have no thoughts of fear. Thus, Shēngyuàn, if one recites this Dharani, one will be liberated from all fears. If someone is afflicted by various ghosts and demons, possessed by Yakshas, Rakshasas (a type of demon), and all kinds of evil spirits, they will be liberated. This Dharani-mukha, whether in one's home or in a secluded place, can provide great protection within it. Heretical sorcery ghosts, or reanimated corpse ghosts, or ghosts from tombs, or ghosts from secluded places, if one upholds this Dharani, all evil ghosts will not be able to succeed. Thus, Shēngyuàn, the name of this Dharani, wherever it goes, whether in counties, villages, capitals, stupas, temples, houses, or places of passage, wherever it goes, it can provide great protection within it. One will not be frightened by being seen by kings, ministers, or rulers, and one will be liberated from all fears of armies, horses, water, and fire. Those who uphold this Dharani, whether they are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), or other laypeople, should always keep their bodies clean, bathe with fragrant water, and wear clean clothes. After wearing clean clothes, they should offer good incense and flowers to all Buddhas and Bodhisattvas in the ten directions. They should always sincerely remember all the Buddhas, World Honored Ones, and Bodhisattvas. If there are people with serious illnesses, they should practice this mantra to bless the sick. If someone has a headache, or a high fever, or a wind disease, or a cold disease, or a heat disease, like these three diseases combined into one. Or if they have a fever for one day, or two days, or three days, or four days. Or if they have a constant fever. Or if they have an eye pain, or a toothache.

痛。若腹內痛。若背脊痛。若復黑㿈一切惡瘡。若彼癡顛。若從日月星宿隨所得病。用此總持而加持之無不得愈。當知勝怨。若有得聞是總持經一百九十二遍者。此諸人等重病恐怖無不除愈。所以者何。過去諸佛皆用是真言擁護一切眾生。當來諸佛亦用是真言擁護一切眾生。今現在諸佛亦用是真言擁護一切眾生。當知勝怨。此尊總持威神功德所感如是。多所利益無量眾生。如是勝怨。其有諷誦此總持經執持不忘者。八十億夜叉眾皆當擁護誦總持人。一切伺求不得其便。爾時奢臘夜叉王與六萬夜叉眾俱。來詣佛所長跪叉手而白佛言。世尊。我當將諸眷屬往詣彼所。擁護讀誦此總持者。時奢臘夜叉王重白佛言。世尊。有大藥樹王。名曰威神德。今在雪山中。以其藥王恩力所致故。普使閻浮提一切藥草樹木竹蘆叢林諸樹花果。皆蒙其恩而得增長無不成就。我當往雪山中取藥王之精日日持來。密著誦總持人身中。令誦持總持者永無眾病。令其歡樂無復憂惱。終不值遇諸惡之難。佛復告勝怨。四王天上諸天子求佛道者。將諸眷屬往到彼所。守護宿衛持總持者。忉利諸天求佛道者。炎天兜術天化樂天他化自在天求佛道者。往到彼所。悉共守護持總持者。其人當入五陰種總持門。五陰種者。是名無所成就。於斯色陰無所愛樂。地種名

為地。水種名為水。火種名為火。風種名為風。所以者何。無成就故地名之中求其性字都不可得。以無性故無所成就。如是水火風種。亦復如是無所成就。過去色亦不自說我是過去色。當來色現在色。亦復如是。能不自說當來色現在色。所以者何。性名等一無念知故。歸一空故。若其無性則無所成就。如是地性水火風性。其性無所言說。過去色無所言說。如過去色無所言說。當來色亦無所言說現在色亦無所言說。所以者何。其性自然不可得故。從何所起。從無所起。無所起者則無所滅。已無所滅則無言教。如所言曰。過去當來今現在。其色陰聚求其本性都不可得。云何當有過去當來現在色耶。是故色陰痛想行識陰。但有名字耳。亦無堅固。如是入五陰種。亦入于總持。若入于總持則入於五陰。觀五陰種性空。則得陀鄰尼。所名陀鄰尼求亦不可得。是故但假名字耳。數但字耳。讇言但字耳。所言但字耳。五陰亦字耳。亦不入色種。亦不入陀鄰尼。亦不能得陀鄰尼性。何以故。此事亦無有作者。但字為色耳。亦無能作四大之性故。不能得其集。無所集故名曰五陰。譬若勝怨。若干眾事集會。乃至成起宮殿城郭。樓櫓埤堄欄楯窗牖前後圍繞。是名為城。此等諸事一一分散皆悉令盡。求索其城都不可得。如是勝怨。若干眾事而

共集會。名曰色種。求其本性亦不可得。所以然者。本性極微故不可得。何以故。眼性眼中求之不可得。何以故。由本無性故。諸法本無性故不可得。若無所得則無所成就。已無所成就。則無所起亦無所滅。已無所起則無有滅。已無起滅則無過去當來現在之言說。已無言說但假號耳。數但字耳。如是字中求字不可得。數中求數不可得。言中求言不可得。三世中求三世亦不可得。讇言囈語中求讇言囈語都不可得。一切諸法若無本性則無所有。若無所有則無所成就。若無所成就。亦無雙起亦無雙滅。無起無滅故。則於三世無所言說。無過去當來現在之言說。若無三世言說。則無有名字亦無無想。亦無無愿亦無無數言教。亦無讇語亦無眾事。亦無無所從來。亦無無所至。亦無無所自稱。亦不往來得道。亦不于聲聞中住。亦不于緣覺中住。亦不于菩薩中住。亦不于佛中住。亦不在住中。非不在住中。法性如是非不如是。法性寂滅。而無其相亦不瑞應。是故名字但假號耳。何以故。亦無有法名曰最如。如是無有眼性。亦無色性亦無眼色意。入十八種性亦如是。當作如是解。何以故。但假號名字耳。如是勝怨。譬若地種在所異類方國人民辭章名字各異不同。雖名字殊異不離本性。如是勝怨。用何言辭始說法名。用何言辭入后法性。

【現代漢語翻譯】現代漢語譯本：共有**，名為色種（rupa-jati，構成物質現象的元素）。追尋它們的本性也是不可得的。為什麼呢？因為本性極其微細，所以不可得。為什麼呢？因為眼睛的自性在眼睛中尋求是不可得的。為什麼呢？因為它們本來就沒有自性。一切諸法本來就沒有自性，所以不可得。如果沒有所得，那就沒有什麼可以成就。已經沒有什麼可以成就，那就沒有生起也沒有滅亡。已經沒有生起，那就沒有滅亡。已經沒有生起和滅亡，那就沒有過去、未來、現在的言說。已經沒有言說，那都只是假名而已，只是計數而已。就像在『字』中尋求『字』是不可得的，在『數』中尋求『數』是不可得的，在『言』中尋求『言』是不可得的，在三世中尋求三世也是不可得的，在諂言囈語中尋求諂言囈語都是不可得的。一切諸法如果沒有本性，那就一無所有。如果一無所有，那就沒有什麼可以成就。如果沒有什麼可以成就，也就沒有雙重的生起，也沒有雙重的滅亡。沒有生起也沒有滅亡，那麼對於三世就沒有什麼可以言說。沒有過去、未來、現在的言說。如果沒有三世的言說，那就沒有名字，也沒有無想，也沒有無愿，也沒有無數的言教，也沒有諂語，也沒有眾多的事情，也沒有無所從來，也沒有無所至，也沒有無所自稱，也不往來得道，也不在聲聞（sravaka，通過聽聞佛法而證悟的修行者）中住，也不在緣覺（pratyekabuddha，靠自己力量證悟的修行者）中住，也不在菩薩（bodhisattva，為救度眾生而發願成佛的修行者）中住，也不在佛（buddha，覺悟者）中住，也不在住中，也不是不在住中。法性就是這樣，不是不如是。法性寂滅，而沒有它的相狀，也沒有瑞應。所以名字只是假名而已。為什麼呢？因為沒有一種法可以被稱為『最如』。就像沒有眼睛的自性，也沒有色的自性，也沒有眼、色、意，十八種性也是這樣。應當這樣理解。為什麼呢？都只是假名而已。就像勝怨（勝怨，人名），譬如地種，在不同的種類、方國、人民中，辭章名字各有不同，雖然名字不同，但不離本性。就像這樣，勝怨，用什麼言辭開始說法名，用什麼言辭進入後來的法性呢？

【English Translation】 English version: There are **. They are called rupa-jati (elements constituting material phenomena). Seeking their inherent nature is also unattainable. Why? Because their inherent nature is extremely subtle and therefore unattainable. Why? Because the nature of the eye cannot be found within the eye itself. Why? Because they are inherently without nature. All dharmas are inherently without nature, therefore unattainable. If there is nothing to be attained, then there is nothing to be accomplished. Having nothing to be accomplished, there is neither arising nor ceasing. Having no arising, there is no ceasing. Having neither arising nor ceasing, there is no talk of past, future, or present. Having no talk, it is merely a provisional name, merely a count. Just as seeking 'word' within 'word' is unattainable, seeking 'number' within 'number' is unattainable, seeking 'speech' within 'speech' is unattainable, seeking the three times within the three times is unattainable, seeking flattery and nonsense within flattery and nonsense is completely unattainable. If all dharmas have no inherent nature, then they are without anything. If they are without anything, then there is nothing to be accomplished. If there is nothing to be accomplished, there is neither dual arising nor dual ceasing. Without arising and without ceasing, then there is nothing to be said about the three times. There is no talk of past, future, or present. If there is no talk of the three times, then there is no name, nor non-thought, nor non-wish, nor countless teachings, nor flattery, nor many affairs, nor nowhere to come from, nor nowhere to go to, nor nowhere to call oneself, nor coming and going to attain the Way, nor dwelling among the sravakas (sravaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), nor dwelling among the pratyekabuddhas (pratyekabuddha, a practitioner who attains enlightenment on their own), nor dwelling among the bodhisattvas (bodhisattva, a practitioner who vows to become a Buddha to save all beings), nor dwelling among the Buddhas (buddha, an enlightened one), nor in dwelling, nor not in dwelling. The nature of dharma is thus, not otherwise. The nature of dharma is quiescent, without its form, and without auspicious signs. Therefore, names are merely provisional. Why? Because there is no dharma that can be called 'most true'. Just as there is no nature of the eye, nor nature of color, nor eye, color, and mind, the eighteen kinds of nature are also like this. It should be understood in this way. Why? They are all merely provisional names. Like Sheng Yuan (Sheng Yuan, a person's name), for example, the earth element, in different kinds, countries, and peoples, the words and names are different, although the names are different, they do not depart from their inherent nature. Just like this, Sheng Yuan, with what words does one begin to speak of names, with what words does one enter the subsequent nature of dharma?

如是勝怨。法性極微已解法性。則入陀羅尼門。設著于眼情名曰入眾苦情。若著眼色集故名曰苦集。觀其本性苦集不可得。若其無性則無所有。若無所有則無所成就。若無所成就則無起滅。已無起滅則無過去當來現在。但有名字耳。言數但號字耳。諸法如是本性自空。本性空者則無有相。已無有相則無有愿。已無有愿則無游步。已無游步則無遊戲。亦無戲過亦無調戲。若善男子善女人。解達諸法。如是不久當得總持法門。佛說是總持經時。此三千大千世界六種振動。一切諸天于虛空中作唱伎樂雨眾天花而以供養。八萬人民得法眼凈。其一千人俱發無上正真道意。九十那術諸天眾。悉逮得是總持法門。爾時阿難即從座起長跪叉手而白佛言。此名何經。云何奉持。佛告阿難。此經名曰一切無崖際諸法總持門。當奉持之。佛說經已。勝怨菩薩及諸異剎菩薩摩訶薩。諸來眾會皆大歡喜作禮而去。

佛說無崖際總持法門經

【現代漢語翻譯】現代漢語譯本：如是戰勝煩惱（勝怨）。如果理解了法性的極微之處，就能進入陀羅尼門（Dharani-gate，總持之門）。如果執著于眼識的情感，就叫做陷入眾苦的情感之中。如果執著于眼和色的聚集，就叫做苦的集起。觀察它的本性，苦的集起是不可得的。如果它沒有自性，那就一無所有。如果一無所有，那就無所成就。如果無所成就，那就沒有生起和滅亡。既然沒有生起和滅亡，那就沒有過去、未來和現在。只有名字而已，言語只是代號而已。一切諸法都是如此，本性自空。本性空，就沒有現象。既然沒有現象，就沒有愿求。既然沒有愿求，就沒有遊走。既然沒有遊走，就沒有遊戲，也沒有戲弄過失，也沒有調戲。如果善男子、善女人，通達諸法如此，不久就能得到總持法門。佛陀宣說這部總持經時，這三千大千世界發生了六種震動。一切諸天在虛空中演奏音樂，散落各種天花來供養。八萬人民獲得了法眼清凈。其中一千人共同發起了無上正等正覺之心。九十那由他（Niyuta，數量單位）諸天眾，都獲得了這個總持法門。當時，阿難（Ananda，佛陀的十大弟子之一）即從座位上站起，長跪合掌，對佛陀說：『這部經叫什麼名字？我們應該如何奉持？』佛陀告訴阿難：『這部經名叫《一切無崖際諸法總持門》，應當奉持它。』佛陀說完這部經后，勝怨菩薩（Sheng Yuan Bodhisattva）以及其他佛土的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），所有來參加法會的眾人都非常歡喜，行禮后離去。

《佛說無崖際總持法門經》

【English Translation】 English version: Thus, overcoming afflictions (Sheng Yuan). If one understands the ultimate subtlety of Dharma-nature, then one enters the Dharani-gate. If one is attached to the emotions of eye-consciousness, it is called entering the emotions of the multitude of sufferings. If one is attached to the aggregation of eye and form, it is called the arising of suffering. Observing its fundamental nature, the arising of suffering is unattainable. If it has no self-nature, then there is nothing. If there is nothing, then there is nothing to be accomplished. If there is nothing to be accomplished, then there is no arising and ceasing. Since there is no arising and ceasing, then there is no past, future, or present. There are only names, and words are merely designations. All Dharmas are like this, fundamentally empty in their nature. Being empty in nature, there is no characteristic. Since there is no characteristic, there is no aspiration. Since there is no aspiration, there is no wandering. Since there is no wandering, there is no play, no playful transgression, and no teasing. If good men and good women understand all Dharmas in this way, they will soon attain the Dharani-gate. When the Buddha spoke this Dharani Sutra, this three-thousand great thousand world trembled in six ways. All the devas in the empty sky made music and rained down various heavenly flowers as offerings. Eighty thousand people attained the purity of the Dharma-eye. Among them, one thousand people together aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Ninety Niyutas (Niyuta, a unit of measurement) of devas all attained this Dharani-gate. At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) immediately rose from his seat, knelt with his palms together, and said to the Buddha: 'What is the name of this Sutra? How should we uphold it?' The Buddha told Ananda: 'This Sutra is called 'The Dharani-gate of All Limitless Dharmas'; you should uphold it.' After the Buddha finished speaking this Sutra, Sheng Yuan Bodhisattva and the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) from other Buddha-lands, and all the assembled beings were very happy, paid homage, and departed.

The Sutra of the Dharani-gate of Limitless Dharmas Spoken by the Buddha