T39n1803_佛頂尊勝陀羅尼經教跡義記
大正藏第 39 冊 No. 1803 佛頂尊勝陀羅尼經教跡義記
No. 1803 [cf. No. 967]
鋟尊勝陀羅尼經疏敘
曩者佛陀波利三藏遠涉流沙。禮謁五臺大聖文殊垂誨。重還西域赍斯經來。然則東方。救濟方便。蓋無過於斯經也。先歷五譯。未有釋家玄詮微趣將焉克通。千福法崇尊者曾游不空三藏門。大小乘教暨秘密藏靡弗該貫。乃作之疏。厥為體也取事眾典斷目一理。滅禍銷殃之秘。延壽益齡之妙。骸沾咒土之功。體拂遺塵之利。入此而出彼。以淺而為深。真得經意者乎。南山基公憾世得疏者甚罕。訂魚魯正訛謬。乃托梓以弘海宇。近有一妄庸人。漫裁疏文雜諸鄙辭。如截蜀錦紹襤褸碎隋珠參瓦礫然矣。今復得覿全珠完錦。抑基公之賜也哉。余嘗惡世人玩新遺舊。遇此盛舉隨喜罔極。乃敘其事且勸后哲。懋復古之學云。
安永己亥正月 沙門 智暉謹撰
代宗睿文武孝寶應元聖皇帝特 敕令天下僧尼誦尊勝真言奉 敕語京城修功德使李元琮。天下僧尼誦佛頂尊勝陀羅尼。限一月日誦令精熟。仍仰每日誦二十一遍。每年至正月一日。遣賀正使具所誦遍數進來。
大曆十一年二月八日內謁者監李憲誠
宣
沙門乘如等言。伏
【現代漢語翻譯】 現代漢語譯本
大正藏第 39 冊 No. 1803 佛頂尊勝陀羅尼經教跡義記
No. 1803 [cf. No. 967]
鋟尊勝陀羅尼經疏敘
往昔，佛陀波利三藏（Buddhapāli Tripitaka）遠涉流沙，禮謁五臺山大聖文殊菩薩，文殊菩薩垂示教誨，佛陀波利三藏返回西域，帶回此經。如此說來，對於東方來說，救濟眾生的方便法門，沒有超過這部經的了。此前經歷五次翻譯，但沒有一家能夠用玄妙的詮釋來通達其精微之處。千福法崇尊者曾遊學于不空三藏（Amoghavajra Tripitaka）門下，大小乘教法以及秘密藏都無不通曉，於是作了這部疏。這部疏的特點是取材於眾多經典，用一個道理貫穿始終，闡述了消除災禍的秘密，延長壽命的妙用，骸骨沾染咒土的功德，身體拂去遺留塵埃的利益，從此處入手而通達彼處，用淺顯的語言表達深刻的道理，真正領會了經文的含義。南山律師道宣和基公（Kuiji）遺憾世上得到這部疏的人很少，於是校訂書中的錯字，匡正謬誤，從而託付刊印，以弘揚于天下。近來有一個無知庸俗的人，隨意刪改疏文，摻雜鄙俗的言辭，就像用蜀錦裁剪后縫上破爛的布，將隋珠打碎后摻入瓦礫一樣。如今再次能夠看到完整的寶珠和完好的蜀錦，這真是基公的恩賜啊。我常常厭惡世人喜新厭舊，遇到這樣的盛事，隨喜的心情沒有窮盡。於是敘述這件事，並且勸勉後來的學者，努力恢復古人的學問。
安永己亥正月 沙門 智暉 謹撰
代宗睿文武孝寶應元聖皇帝 特 敕令天下僧尼誦尊勝真言 奉 敕語京城修功德使李元琮。天下僧尼誦佛頂尊勝陀羅尼（Uṣṇīṣa Vijaya Dhāraṇī）。限一月日誦令精熟。仍仰每日誦二十一遍。每年至正月一日。遣賀正使具所誦遍數進來。
大曆十一年二月八日內謁者監李憲誠
宣
沙門乘如等言。伏
【English Translation】 English version
T39 No. 1803 The Meaning and Records of the Uṣṇīṣa Vijaya Dhāraṇī Sutra
No. 1803 [cf. No. 967]
A Preface to the Carved Commentary on the Uṣṇīṣa Vijaya Dhāraṇī Sutra
In the past, the Tripitaka Master Buddhapāli (Buddhapāli Tripitaka) traveled far across the shifting sands to pay homage to the Great Sage Mañjuśrī (Mañjuśrī) on Mount Wutai. Mañjuśrī bestowed teachings upon him, and Buddhapāli Tripitaka returned to the Western Regions, bringing this sutra back with him. Thus, for the East, there is no more expedient method of salvation than this sutra. It had previously undergone five translations, but none of them were able to penetrate its subtle meaning with profound interpretations. The Venerable Qianfu Fachong (Qianfu Fachong), once studied under the Tripitaka Master Amoghavajra (Amoghavajra Tripitaka), mastering both the teachings of the Mahayana and Hinayana, as well as the Secret Treasury. Therefore, he composed this commentary. The characteristic of this commentary is that it draws from numerous scriptures, using one principle to connect them all, elucidating the secret of eliminating disasters, the wonderful effect of prolonging life, the merit of bones being touched by the mantra-infused earth, and the benefit of the body being cleansed of residual dust. It enters from here and reaches there, using simple language to express profound principles, truly grasping the meaning of the sutra. The Vinaya Master Daoxuan of Nanshan and Kuiji (Kuiji) regretted that very few people in the world had obtained this commentary. Therefore, he proofread the text, correcting errors, and entrusted it to be printed and disseminated throughout the world. Recently, an ignorant and vulgar person arbitrarily deleted and altered the commentary, mixing in vulgar language, like cutting up Shu brocade and sewing it onto tattered cloth, or smashing Sui pearls and mixing them with rubble. Now, to be able to see the complete pearl and the intact brocade again is truly a gift from Kuiji. I often detest the world's love of the new and abandonment of the old. Encountering such a grand event, my joy is boundless. Therefore, I narrate this event and encourage later scholars to strive to restore the learning of the ancients.
Respectfully written by the śrāmaṇa Zhìhuī in the first month of An'ei, the year of Jihai.
By the special decree of Emperor Daizong Ruiwenwuxiao Baoying Yuansheng, all monks and nuns in the empire were ordered to recite the Uṣṇīṣa Vijaya Dhāraṇī. By imperial order, Li Yuancong, the commissioner for meritorious deeds in the capital, was instructed that all monks and nuns in the empire should recite the Uṣṇīṣa Vijaya Dhāraṇī (Uṣṇīṣa Vijaya Dhāraṇī) and become proficient within one month. Furthermore, they were to recite it twenty-one times daily. Each year, on the first day of the first month, the envoy sent to offer congratulations should report the number of times recited.
Announced on the eighth day of the second month of the eleventh year of Dali by Li Xiancheng, the inner gatekeeper.
Proclaimed.
Śrāmaṇa Chengru and others report.
奉今月十七日中書門下敕牒。令天下僧尼並誦尊勝陀羅尼者。自天明詔抃躍無任。乘如聞。大云普覆三草皆滋。皇澤一施萬物咸潤。伏惟
陛下潤清凈之秘印。葉甘露之妙門。開佛頂用如來之慈。息人災行天帝之事。舉國諷誦向合風雪。觸類所聞咸除氛霧。豈保厘于剎土亦澄澹于身心。凡在緇林實荷鴻造。不勝仰戴 聖恩殊常之至。謹詣右銀臺門。奉表陳謝以聞。沙門乘如等誠歡誠喜謹言。
大曆十一年二月二十二日京城釋門眾大安國寺上座內外臨壇大德乘如等狀進
敕批。佛頂真言神力普救。受持嚴潔靈應無方。廣歡誦習。拯濟群品。師等梵園領袖慰愜當深謝知
沙門慧朗等言。伏奉恩敕。令天下僧尼誦持佛頂尊勝真言者。諸佛之心目。蒼生之津樑陛下受佛付囑。申以法化。慧朗跡在緇門。又叨近侍。愚誠之分。實驚實喜。伏惟 陛下謀協聖慈陰贊生利。致仁壽之域已在一言。播無疆之休以靖萬國。山川鬼神亦莫不寧。鳥獸魚鱉𠃔將獲祐。僧有將進之路。俗成同善之風。此則陛下超天下之恩。忝承至道為用。豈愚僧日用而知者哉。生植之澤以云深厚。誨誘之德上答何陛。謹附中使元應金。奉表陳謝以聞。誠歡誠喜謹言。
大曆十一年二月二十三日京大興善寺鎮國文殊內閣院供奉賜紫
【現代漢語翻譯】 現代漢語譯本： 奉今月十七日中書門下發布的敕令，要求天下僧尼都誦持尊勝陀羅尼（一種重要的佛教咒語）。得知這一訊息，我們歡欣鼓舞，無以言表。正如甘霖普降，萬物得以滋養；皇恩浩蕩，澤被蒼生。我們深信 陛下（對皇帝的尊稱）深諳清凈之秘印，開啟甘露之妙門，以佛頂（佛的智慧）行如來（佛的稱號）之慈悲，平息人間災難，行天帝（佛教中的護法神）之事。舉國上下諷誦佛經，必能調和風雪，所到之處，皆能驅散陰霾。這不僅能保衛國家，也能澄凈身心。我等僧侶，實乃蒙受皇恩浩蕩，感激涕零，無以言表。謹詣右銀臺門，奉上表章，以表達謝意。沙門（出家人的自稱）乘如等誠惶誠恐，謹上。 大曆十一年二月二十二日，京城釋門（佛教界）眾，大安國寺上座（寺院高僧），內外臨壇大德（有德行的僧人）乘如等敬上。 敕批：佛頂真言（尊勝陀羅尼的別稱）神力廣大，普度眾生。受持此真言，嚴守戒律，必有靈驗。廣為誦習，以拯救大眾。諸位法師乃梵園（寺院）領袖，朕深感欣慰，當深表謝意。 沙門慧朗等謹奏：奉蒙恩敕，令天下僧尼誦持佛頂尊勝真言。此真言乃諸佛之心髓，眾生之津樑。陛下秉承佛陀的囑託，弘揚佛法。慧朗身在緇門（僧侶），又蒙受陛下近侍之恩。以我愚鈍之心，實感驚恐與歡喜。深信 陛下聖明，謀劃合乎聖人之慈悲，暗中佑護百姓，使百姓安居樂業。只需一言，便可實現仁壽之域。傳播無疆之福祉，以安定萬國。山川鬼神，無不寧靜；鳥獸魚鱉，亦將蒙受恩澤。僧侶有了進身之路，百姓形成了共同向善的風氣。此乃陛下超越天下的恩德，我等有幸承蒙至道，豈是愚僧所能理解的？陛下之恩澤，如雲般深厚；教誨之恩德，我等該如何報答？謹附中使（朝廷使者）元應金，奉上表章，以表達謝意。誠惶誠恐，謹上。 大曆十一年二月二十三日，京大興善寺鎮國文殊內閣院供奉賜紫（皇帝賜予的榮譽稱號）
【English Translation】 English version: By the imperial edict issued by the Chancellery on the seventeenth day of this month, all monks and nuns in the realm are ordered to recite the Ushnishavijaya Dharani (a significant Buddhist mantra). Upon hearing this, we are overjoyed beyond measure. Just as abundant rain nourishes all plants, the Emperor's grace benefits all beings. We deeply believe that Your Majesty (a respectful term for the Emperor) deeply understands the secret seal of purity, opens the wondrous gate of nectar, uses the Ushnisha (the Buddha's wisdom) to practice the compassion of the Tathagata (an epithet of the Buddha), pacifies human disasters, and performs the deeds of the Deva King (a protective deity in Buddhism). The entire nation reciting the scriptures will surely harmonize wind and snow, and wherever it is heard, it will dispel the haze. This will not only protect the country but also purify the body and mind. We monks are truly blessed by the Emperor's great kindness, and we are deeply grateful beyond words. We respectfully go to the Right Silver Terrace Gate to present a memorial to express our gratitude. The Shramana (a self-designation for monks) Cheng Ru and others are sincerely joyful and respectful. Presented on the twenty-second day of the second month of the eleventh year of the Dali era by the Sangha (Buddhist community) of the capital city, the senior monks of Da'an National Temple, and the virtuous monks attending the altar, Cheng Ru and others. Imperial Rescript: The Ushnishavijaya Dharani has great divine power to universally save all beings. Upholding this mantra with strict discipline will surely bring miraculous responses. Widely recite and practice it to rescue the masses. You masters are the leaders of the monastic community, and We are deeply gratified. You should express deep gratitude. The Shramana Hui Lang and others respectfully report: We have received the gracious edict ordering all monks and nuns in the realm to recite the Ushnishavijaya Dharani. This Dharani is the essence of all Buddhas and the ferry for all beings. Your Majesty, upholding the Buddha's entrustment, propagates the Dharma. Hui Lang, being a member of the Sangha and also receiving the Emperor's favor as a close attendant, is truly astonished and delighted with my humble heart. We deeply believe that Your Majesty's wisdom aligns with the compassion of the sages, secretly protecting the people and benefiting them, so that a realm of benevolence and longevity can be achieved with just a word. Spreading boundless blessings to pacify all nations, even the mountains, rivers, ghosts, and spirits are at peace, and the birds, beasts, fish, and turtles will also receive blessings. Monks have a path to advancement, and the people develop a common trend of goodness. This is Your Majesty's grace surpassing the world, and we are fortunate to receive the supreme path. How can a foolish monk understand this? Your Majesty's grace is as deep as the clouds, and how can we repay Your Majesty's kindness of teaching and guidance? We respectfully attach the envoy Yuan Yingjin to present a memorial to express our gratitude. We are sincerely joyful and respectful. Presented on the twenty-third day of the second month of the eleventh year of the Dali era by the Zhenguo Wenshu Cabinet Academy Supporter of the Great Xingshan Temple in the capital, bestowed with the Purple Robe (an honor bestowed by the Emperor).
袈裟沙門慧朗等狀進
敕批。佛頂真言神力廣被。庶資弘益普及含靈。比令誦持有勞表謝也。
佛頂尊勝陀羅尼經教跡義記捲上
上都千福寺沙門法崇進述
蓋聞。妙途凝邃理出于有無。至道希夷像超于視聽。然昏衢積闇資慧炬以開冥。苦海橫流假慈舟而拯溺。是知。三千世界俱沾有漏之津。百億諸天希出無明之境。粵有天子其名善住。三歸果滿十善因圓。怡神勝殿之中。縱寶華園之上。雖朝觀妙樂千齡之積慶未窮。夜聽空聲七日之餘殃已近。既迫將危之命。旋驚向受之軀。爰投喜見之尊。式敘憂聞之懼。遂得桓提降念帝尺主垂矜。俯寶池以求乞希方仰金山之請救我。世尊大悲拯物弘道濟生。俄現笑于丹唇。遽流光于紺頂。滅禍銷殃之秘法妙旨爰創。延齡益壽之奇方吉祥斯闡。故使憍尸獲利一時聞四辨之音。善住蒙恩六日發三希之嘆。居寶宮而贊德既賀全軀。樹金地以酬恩更欣摩頂。題稱佛頂尊勝陀羅尼者。蓋當部之都名。則此經之別目也。其為文也雖辭約而理繁。其為用也實功深而利大。何則骸沾咒土天宮之樂果必登。體拂遺塵地獄之苦報斯斷。故使摩尼凈寶擬妙力于華編。閻浮檀金抵神功于葉偈。初稱佛號。先標兩足之雄名。次說頂言。方敘一身之貴相。尊以彌高立稱彰教體之彌高。勝
【現代漢語翻譯】 現代漢語譯本
袈裟沙門慧朗等人上書進言。
皇帝下旨批覆：『佛頂真言的神力廣泛普及，希望能夠弘揚利益，普及到所有有情眾生。之前讓你們誦持，現在特此表揚感謝。』
《佛頂尊勝陀羅尼經教跡義記》捲上
上都千福寺沙門法崇進述
大概聽聞，玄妙的途徑深邃，真理存在於有無之間。至高的道境稀少而又珍貴，其形象超越了視覺和聽覺的感知。然而，在昏暗的道路上積累了太久的黑暗，需要藉助智慧的火炬來開闢光明；苦難的海洋橫流泛濫，需要藉助慈悲的船隻來拯救溺水者。因此可知，三千世界都沾染了有漏的煩惱，百億諸天都希望脫離無明的境界。當時有一位天子，名叫善住（Sudatta，指善住天子）。他修滿了三歸依的果報，圓滿了十善業的因緣，在殊勝的宮殿中怡然自得，在珍寶花園之上縱情享樂。雖然他早上觀看美妙的音樂，千年的積慶還沒有窮盡，晚上聽到空中的聲音，七天的剩餘災禍已經臨近。他既將面臨危亡的命運，又驚恐于即將承受的果報。於是他投奔喜見如來（Prasenajit，指波斯匿王），陳述憂慮恐懼的心情。因此得到桓提（Indra，指帝釋天）降臨思念，帝尺主（Sakra-devanam-indra，指帝釋天）垂憐。他俯身在寶池邊祈求，希望得到幫助，仰望金山（Buddha，指佛陀）請求救度。世尊以大慈悲之心拯救眾生，弘揚佛道，濟度生命，隨即在紅潤的嘴唇上展現微笑，立刻從紺青色的頭頂放出光明。消除災禍的秘密方法由此開創，延年益壽的奇妙方法吉祥地闡明。所以使得憍尸迦（Kausika，指帝釋天）獲得利益，一時聽聞四種辯才的聲音，善住天子蒙受恩惠，六天之後發出三希的讚歎。居住在寶宮中讚美佛德，既慶賀保全了身軀，在金色的土地上酬謝恩情，更加欣喜地接受佛陀的摩頂。題名為《佛頂尊勝陀羅尼》（Usnisa Vijaya Dharani，指佛頂尊勝陀羅尼）的原因，大概是作為這部經典的總體名稱，也就是這部經的別名。它的文字雖然簡略，但道理卻很繁多；它的作用實在深遠而利益巨大。為什麼這樣說呢？因為骸骨沾染了咒語的泥土，必定能夠登上天宮享樂；身體拂去遺留的塵埃，地獄的苦報就會斷絕。所以使得摩尼寶珠（Mani jewel，指摩尼寶珠）比擬華麗的篇章，閻浮檀金（Jambudvipa gold，指閻浮檀金）媲美神奇的功用。首先稱念佛號，先標明兩足尊（Buddha，指佛陀）的雄偉名號，其次說『頂』字，才敘述一身的尊貴相貌。用『尊』字來強調，樹立名號，彰顯教體的尊貴高上；用『勝』
【English Translation】 English version
Memorial presented by the Sramana Hueilang and others in kasaya robes.
Imperial Edict: 'The divine power of the Usnisa Vijaya Dharani (Buddha's Crown Victory Dharani) is widely bestowed, hoping to promote its benefits and extend them to all sentient beings. You were previously instructed to recite and uphold it, and now I express my appreciation and gratitude.'
Annotations on the Teachings and Traces of the Usnisa Vijaya Dharani Sutra, Volume 1
Presented by the Sramana Fachong of Qianfu Temple in the Upper Capital
It is generally heard that the wonderful path is profound, and the truth exists between being and non-being. The supreme Dao is rare and precious, and its image transcends the perception of sight and hearing. However, the darkness accumulated on the dim path for too long needs to be opened up with the torch of wisdom; the sea of suffering overflows, and the drowning need to be rescued by the boat of compassion. Therefore, it can be known that the three thousand worlds are stained with the defilements of leakage, and hundreds of millions of heavens hope to escape the realm of ignorance. At that time, there was a Deva (celestial being) named Sudatta (Sudatta, referring to the Deva Sudatta). He had completed the fruition of the Three Refuges and perfected the causes and conditions of the Ten Virtuous Deeds, enjoying himself in the magnificent palace and indulging in the precious garden. Although he watched the wonderful music in the morning, the accumulated blessings of a thousand years had not yet been exhausted, and when he heard the sound in the sky at night, the remaining disasters of seven days were approaching. He was about to face the fate of danger and was terrified of the retribution he was about to receive. So he turned to Prasenajit (Prasenajit, referring to King Prasenajit), expressing his worries and fears. Therefore, Indra (Indra, referring to Sakra, the lord of devas) descended with thoughts, and Sakra-devanam-indra (Sakra-devanam-indra, referring to Sakra, the lord of devas) showed compassion. He bowed down by the precious pond, hoping to get help, and looked up to the Golden Mountain (Buddha, referring to the Buddha) to ask for salvation. The World Honored One, with great compassion, saved all beings, promoted the Buddha's path, and delivered lives, immediately showing a smile on his red lips and immediately emitting light from his dark blue crown. The secret method of eliminating disasters was thus created, and the wonderful method of prolonging life was auspiciously elucidated. Therefore, Kausika (Kausika, referring to Sakra, the lord of devas) gained benefits, hearing the sounds of the Four Eloquences at once, and Deva Sudatta received grace, uttering the praises of the Three Rarities after six days. Residing in the precious palace and praising the Buddha's virtues, he celebrated the preservation of his body, and on the golden land, he repaid the kindness, even more joyfully accepting the Buddha's anointment of the crown. The reason for the title 'Usnisa Vijaya Dharani' (Usnisa Vijaya Dharani, referring to the Usnisa Vijaya Dharani) is probably as the overall name of this sutra, which is also the other name of this sutra. Although its words are concise, the principles are numerous; its function is indeed profound and its benefits are great. Why is this so? Because the bones are stained with the soil of the mantra, one will surely be able to ascend to the heavenly palace to enjoy happiness; the body brushes away the remaining dust, and the suffering of hell will be cut off. Therefore, the Mani jewel (Mani jewel, referring to the Mani jewel) is compared to the gorgeous chapters, and the Jambudvipa gold (Jambudvipa gold, referring to the Jambudvipa gold) is comparable to the magical effects. First, recite the Buddha's name, first marking the majestic name of the Two-Footed Honored One (Buddha, referring to the Buddha), and then say the word 'Usnisa', only then narrating the noble appearance of the whole body. Use the word 'Vijaya' to emphasize, establish the name, and highlight the nobility and superiority of the teachings;
以至妙受名錶佛心之至妙。陀羅尼者梵語。此翻名曰總持。包四義之幽宗。括一經之極指。經者常也。亦曰轉也。八十八恒之眾聖同演說之。通稱常。三十三類諸天共流通之。別號轉。因此義故遂曰佛頂尊勝陀羅尼經也。
將釋此經。略以十門分別。
第一釋其教主。第二以處表事。第三顯教被機。第四見身同異。第五齣經宗體。第六聽法軌儀。第七見聞得利。第八釋經題目。第九翻譯時節。第十依文判釋。
第一釋其教主者。依大智度論云。有五種。第一佛說。第二聖弟子說。第三諸天說。第四神仙說。第五變化說。今此經中但有其四無神仙說。為佛印可總名為經也。此即第一釋其教主竟。
第二以處表事者。有其三種。第一以國表事。第二以林表事。第三以園表事。且第一以國表事者。即是室羅筏國也。漢云名聞城也。即是中天竺國勝軍王所治之城。用表如來永超三界長出二乘悲潤四生身圓萬德。故居遠聞城也。第二以林表事者。即是誓多林。漢云最勝林。此即是戰勝太子所施之林。用表如來七覺法林慈蔭一切也。第三以園表事者。即是給孤獨園也。此是須達長者所施之園。表如來有無量法赍給施一切貧乏眾生也。此則是第二以處表事竟。
第三顯教被機者。然教門是一所學有三
【現代漢語翻譯】 現代漢語譯本： 以至於微妙的感受，可以用來表明佛心的至妙之處。『陀羅尼』（Dharani）是梵語，翻譯成漢語叫做『總持』，它包含四種意義的幽深宗旨，概括了一部經的極要之處。『經』意味著常，也意味著轉。八十八恒河沙數的眾聖共同演說它，所以通稱為『常』；三十三類諸天共同流通它，所以特別稱為『轉』。因為這個緣故，所以叫做《佛頂尊勝陀羅尼經》。 將要解釋這部經，大概用十個方面來分別說明： 第一，解釋它的教主；第二，用處所來表示事件；第三，顯示教法所覆蓋的根機；第四，說明佛身所具有的相同和不同之處；第五，闡述經的宗旨和本體；第六，聽法的規則和儀軌；第七，見聞此經所得到的利益；第八，解釋經的題目；第九，翻譯的時間和季節；第十，依照經文來判別和解釋。 第一，解釋它的教主。依照《大智度論》所說，有五種說法者：第一是佛說，第二是聖弟子說，第三是諸天說，第四是神仙說，第五是變化說。現在這部經中只有四種說法者，沒有神仙說。因為佛的印可，所以總稱為經。以上是第一，解釋它的教主完畢。 第二，用處所來表示事件，有三種：第一，用國來表示事件；第二，用林來表示事件；第三，用園來表示事件。首先說第一，用國來表示事件，就是室羅筏國（Śrāvastī），漢譯為『名聞城』，是中天竺國勝軍王所統治的城市。用以表示如來永遠超越三界，長久超出二乘，悲憫滋潤四生，身形圓滿萬德，所以居住在名聞城。第二，用林來表示事件，就是誓多林（Jetavana），漢譯為『最勝林』，這是戰勝太子所佈施的樹林。用以表示如來的七覺法林慈悲蔭護一切眾生。第三，用園來表示事件，就是給孤獨園（Anāthapiṇḍika-ārāma），這是須達長者所佈施的園林，表示如來具有無量佛法，供給施捨給一切貧乏的眾生。以上是第二，用處所來表示事件完畢。 第三，顯示教法所覆蓋的根機。然而教門是一個，所學卻有三種。
【English Translation】 English version: Even the most subtle feeling can be used to indicate the ultimate subtlety of the Buddha's mind. 'Dharani' (陀羅尼) is a Sanskrit term, translated into Chinese as '總持' (Zǒngchí, meaning 'total retention'). It encompasses the profound principles of four meanings and summarizes the essential points of a scripture. 'Sutra' (經) means constant and also means turning. The countless sages of eighty-eight Ganges sands jointly expound it, so it is commonly called 'constant'; the thirty-three types of devas jointly circulate it, so it is specially called 'turning'. For this reason, it is called the 'Uṣṇīṣa Vijaya Dhāraṇī Sūtra' (佛頂尊勝陀羅尼經). To explain this sutra, we will roughly use ten aspects to distinguish and explain: First, explain its teaching master; second, use the place to represent the event; third, show the capacity of the teaching to be received; fourth, explain the similarities and differences of the Buddha's body; fifth, elaborate on the purpose and essence of the sutra; sixth, the rules and rituals for listening to the Dharma; seventh, the benefits of seeing and hearing this sutra; eighth, explain the title of the sutra; ninth, the time and season of translation; tenth, according to the text to distinguish and explain. First, explain its teaching master. According to the 'Mahāprajñāpāramitopadeśa' (大智度論), there are five kinds of speakers: first, the Buddha speaks; second, the holy disciples speak; third, the devas speak; fourth, the immortals speak; fifth, the transformation speaks. Now in this sutra, there are only four kinds of speakers, without the immortals speaking. Because of the Buddha's approval, it is generally called a sutra. The above is the first, the explanation of its teaching master is completed. Second, using the place to represent the event, there are three kinds: first, using the country to represent the event; second, using the forest to represent the event; third, using the garden to represent the event. First, using the country to represent the event, that is Śrāvastī (室羅筏國), translated into Chinese as '名聞城' (Míngwén Chéng, meaning 'City of Renown'), which is the city ruled by King Śūrasena (勝軍王) in Central India. It is used to represent the Tathagata eternally transcending the Three Realms, permanently exceeding the Two Vehicles, compassionately nourishing the Four Kinds of Birth, and the body perfectly embodying myriad virtues, so he resides in the City of Renown. Second, using the forest to represent the event, that is Jetavana (誓多林), translated into Chinese as '最勝林' (Zuìshèng Lín, meaning 'Most Victorious Forest'), which is the forest donated by Prince Jeta (戰勝太子). It is used to represent the Tathagata's forest of the Seven Factors of Enlightenment compassionately sheltering all beings. Third, using the garden to represent the event, that is Anāthapiṇḍika-ārāma (給孤獨園), which is the garden donated by Anāthapiṇḍika (須達長者), representing the Tathagata having immeasurable Dharma, providing and giving to all impoverished beings. The above is the second, the explanation of using the place to represent the event is completed. Third, showing the capacity of the teaching to be received. However, the teaching is one, but there are three kinds of learning.
。故智度論云。兔馬像三獸渡河。淺深有異。如法華經云三子同出一門所樂各別。佛言。我若以小乘法教化諸眾生。我即墮慳貪。又維摩經曰。佛以一音演說法。眾生隨類各得解。上中下智各觀別故。下智觀故聲聞菩提。中智觀故緣覺菩提。上智觀故諸佛菩提。此則第三顯教被機竟。
第四見身同異者。如大梵王見佛身長千尺。又如應持菩薩見佛身長丈六。即便量佛頂上。過無數世界至華上佛剎。還見如來身長丈六。如報恩經云。外道見佛如孩子想。如聲聞人但見丈六身。菩薩見無邊身。諸佛見法性身。所以華嚴經曰。譬如凈滿月水水悉能現。影像雖無量本質未差別。諸佛法如是。隨感現眾像。化相雖無量法體無差別。此則第四見身同異竟。
第五齣經宗體者。外道小乘各各不同。如涅槃經以佛性為宗。大般若經以空慧為宗。維摩經以不思議為宗。大集經以陀羅尼為宗。今者此經亦以陀羅尼為宗。以一切法而為經體。所以華嚴經(附錄四右引舊華嚴是同)云。一切世間諸佛境。皆悉能令轉法輪。於法自在無縛是謂如來真實智。又契經說。教體有其兩種。一者以文為教體。二者以義為教體。此總攝一切。今者以一切法為教體。此即第五齣經宗體竟。
第六聽法儀軌者。依大集經云。說法者作三種想。
【現代漢語翻譯】 現代漢語譯本：所以《智度論》說，兔子、馬、像三種動物渡河，感受到的深淺程度各不相同。如同《法華經》所說，三個兒子同出一個門，但各自喜好的東西不同。佛說：『我如果用小乘佛法教化眾生，我就成了吝嗇之人。』又《維摩經》說：『佛用一種聲音演說佛法，眾生根據各自的類別都能理解。』因為上等、中等、下等智慧的人觀察到的東西不同。下等智慧的人觀察到的是聲聞菩提（Śrāvakabodhi，小乘的覺悟）。中等智慧的人觀察到的是緣覺菩提（Pratyekabuddha-bodhi，中乘的覺悟）。上等智慧的人觀察到的是諸佛菩提（Buddha-bodhi，大乘的覺悟）。」 這就是第三點，闡明佛法教義適應不同根器的眾生。
第四，關於所見佛身相同與不同的問題。《大梵天王問佛決疑經》中記載，大梵天王（Mahābrahmā）見到佛身長千尺。又如應持菩薩（Ārya-dhāraṇī-mati-bodhisattva）見到佛身長一丈六尺，於是就測量佛的頭頂，經過無數世界到達華上佛剎（Puṣpavyūha-buddhakṣetra），回來后仍然看到如來身長一丈六尺。如同《報恩經》所說，外道（Tīrthika）見到佛像孩子一樣，聲聞乘（Śrāvaka）的人只能見到一丈六尺的身軀，菩薩（Bodhisattva）見到的是無邊身，諸佛（Buddhas）見到的是法性身。所以《華嚴經》說：『譬如清澈盈滿的月亮，在水中都能顯現出來，影像雖然無數，但本質卻沒有差別。諸佛的法也是這樣，隨著眾生的感應而顯現出各種形象，化現的形象雖然無數，但法的本體卻沒有差別。』這就是第四點，闡明所見佛身相同與不同。
第五，關於經文的宗旨和本體。外道和小乘各有不同。《涅槃經》以佛性（Buddha-dhātu）為宗旨，《大般若經》以空慧（Śūnyatā-prajñā）為宗旨，《維摩經》以不思議（Acintya）為宗旨，《大集經》以陀羅尼（Dhāraṇī）為宗旨。現在這部經也以陀羅尼為宗旨，以一切法為經文的本體。所以《華嚴經》（附錄四右引舊《華嚴經》相同）說：『一切世間的諸佛境界，都能使法輪運轉，於法自在沒有束縛，這就是如來的真實智慧。』又有契經說，教法的本體有兩種：一種是以文字為教體，一種是以義理為教體。這總攝了一切。現在以一切法為教體。這就是第五點，闡明經文的宗旨和本體。
第六，關於聽法的儀軌。依據《大集經》所說，說法的人應當作三種觀想。
【English Translation】 English version: Therefore, the Mahāprajñāpāramitopadeśa says that when a rabbit, a horse, and an elephant cross a river, they perceive different depths. Similarly, the Lotus Sūtra says that three sons come from the same gate, but each has different preferences. The Buddha said, 'If I were to teach all beings with the Small Vehicle (Hīnayāna) Dharma, I would be considered stingy.' Also, the Vimalakīrti Sūtra says, 'The Buddha proclaims the Dharma with one sound, and beings understand it according to their respective categories,' because those of superior, intermediate, and inferior intelligence observe differently. Those of inferior intelligence observe Śrāvakabodhi (the enlightenment of the Hearers). Those of intermediate intelligence observe Pratyekabuddha-bodhi (the enlightenment of the Solitary Buddhas). Those of superior intelligence observe Buddha-bodhi (the enlightenment of the Buddhas).' This is the third point, explaining that the Buddha's teachings are adapted to the capacities of different beings.
Fourth, regarding the similarity and difference in the bodies seen. As recorded in the Brahmajāla Sūtra, Mahābrahmā (the Great Brahma King) saw the Buddha's body as being a thousand feet tall. Also, Ārya-dhāraṇī-mati-bodhisattva (the Bodhisattva Endowed with Wisdom of Dhāraṇī) saw the Buddha's body as being sixteen feet tall, and so he measured the Buddha's crown, passing through countless worlds to the Puṣpavyūha-buddhakṣetra (Flower Adornment Buddha-field), and upon returning, still saw the Tathāgata's body as being sixteen feet tall. As the Sūtra of Gratitude says, Tīrthikas (non-Buddhists) see the Buddha as like a child, Śrāvakas (Hearers) only see a body of sixteen feet, Bodhisattvas see a boundless body, and Buddhas see the Dharmakāya (Dharma-body). Therefore, the Avataṃsaka Sūtra says, 'It is like a clear and full moon, which can be reflected in all water; although the reflections are countless, the essence is not different. The Buddhas' Dharma is also like this, manifesting various forms according to the beings' responses; although the manifested forms are countless, the essence of the Dharma is not different.' This is the fourth point, explaining the similarity and difference in the bodies seen.
Fifth, regarding the principle and substance of the sūtra. The Tīrthikas and Hīnayāna each have different views. The Nirvana Sūtra takes Buddha-dhātu (Buddha-nature) as its principle, the Mahāprajñāpāramitā Sūtra takes Śūnyatā-prajñā (wisdom of emptiness) as its principle, the Vimalakīrti Sūtra takes Acintya (inconceivability) as its principle, and the Mahāsaṃnipāta Sūtra takes Dhāraṇī as its principle. Now, this sūtra also takes Dhāraṇī as its principle and all dharmas as the substance of the sūtra. Therefore, the Avataṃsaka Sūtra (Appendix 4, right, quotes the old Avataṃsaka Sūtra as being the same) says, 'All the realms of the Buddhas in all worlds can turn the Dharma wheel; being free in the Dharma without bondage is called the Tathāgata's true wisdom.' Also, the scriptures say that there are two kinds of substance of the teachings: one is to take the words as the substance of the teachings, and the other is to take the meaning as the substance of the teachings. This encompasses everything. Now, we take all dharmas as the substance of the teachings. This is the fifth point, explaining the principle and substance of the sūtra.
Sixth, regarding the proper conduct for listening to the Dharma. According to the Mahāsaṃnipāta Sūtra, the speaker should have three thoughts.
第一作醫王想。第二作救病想。第三作拔苦想。聽法者亦作三種想。第一作甘露想。第二作醍醐想。第三作除病想。又智度論云。聽法者一心端視如渴思漿。如饑思食聞法歡喜。又智度論云。聽法有其三種。一者恭敬供養。二者受持讀誦。三者繫念思惟。第一恭敬供養者。是身業善能生聞慧。得三種福。一者長命人相具足。二者大富饒財寶。三者蓮華化生。第二受持讀誦者。是口業善能生思慧。得四種福。一者所言人信。二者所言人順。三者眷屬團圓。四者不被誹謗。第三繫念思惟者。是意業善能生修慧。得三種福。一者衣食自然。二者得大端正。三者得大智慧。此則是第六聽法儀軌竟。
第七見聞得利者。有其兩種。一者見聞得利。二者不見不聞不得利。一者見聞得利者。涅槃經曰若有善男子善女人。一聞大乘經。億百千劫不墮三塗八難。又涅槃經云。於一恒河沙諸佛前種善根。得暫聞大乘經。於二恒河沙諸佛前種善根。得聞大乘經。不生誹謗。於三恒河沙諸佛前種善根。能歡喜禮拜。於四恒河沙諸佛前種善根。能書寫流通。於五恒河沙諸佛前種善根。能受持讀誦。明知大乘經甚難得云云。又此經下文。若有須臾得聞此陀羅尼。千劫已來積造惡業聞悉消滅。更不復受惡道之身。當生諸佛凈土。又涅槃經曰。假
使有人開王庫藏一日佈施。所得功德無量無邊。不如有人一口稱佛功德。何況得聞大乘經典。又提謂經曰。不論聽法但入寺即得五種功德。一者端正為見三寶心生歡喜故。二者好聲爲念佛故。三者生天不餘惡業故。四者尊貴為禮一切三寶故。五者得證涅槃為有餘福故。第二不見不聞不得利者有其七種。一者造惡眾生。二者受樂眾生。三者地獄眾生。四者餓鬼眾生。五者畜生眾生。六者病患眾生。七者遠行眾生。第一造惡眾生者貪造十惡五逆。不得聞經云云。第二受樂眾生者如人間富貴者。衣以羅綺。食以酒肉。若於上界諸天著三銖衣。五欲樂貪受快樂。不得聞經云云。第三地獄眾生者為八地獄四增十六隔等皆有刀山。滿目劍樹。侵身猛火。上燒刀輪下切貪受苦。故不得聞經云云。第四餓鬼。第五畜生。第六病患。第七遠行。此之四種以義意釋之云云。
第八釋經題目有其三種。一名佛頂尊勝陀羅尼。二名延壽。三名善吉祥。言佛者三覺之號故名為佛。頂者一身之勝立以名頂。尊者三世如來所共尊故。勝者二乘所不及故。陀羅尼者翻云總持。總持之義有其四種。具如上說。故言佛頂尊勝陀羅尼經。
第九翻譯時節者。西南國名罽賓。有婆羅門名佛陀波利。生居末法不睹聖容。遍覽圖書披撿經論。聞大士文殊
師利在五臺山。為諸菩薩說華嚴經。遂即錫杖隨身。衣缽隨體。發自天竺來詣震旦。至儀鳳元年到五臺山下。有黑雲叆叆白霧莽莽。來路莫知。去道誰辨。遂即誠心頂禮五體歸依。須臾之間云開霧散。煥然除蕩無有煙雲。次復前行數十餘里。乃見地聳高山。天連翠嶺。崇神勵志徐步緩登。過五里已來忽見瑞雲如蓋。乃益悲泣流淚。合掌嘆曰。人是凡人。聖是大聖。自非冥加何以得見。未舉首頃。忽見一老人。素服皓首。儀宇肅然。具婆羅門音。謂佛陀波利曰。大德遠來甚大辛苦。波利曰。故來禮謁文殊豈辭辛苦。老人曰。此土眾生造罪者多。修福者少。死入地獄者無量無邊。生諸凈土者萬中無一。其尊勝陀羅尼者。甚救此土眾生。不審大德將經來以否。佛陀波利曰。但是經論一不將來。但為禮拜文殊故來至此。老人曰。大德可卻還西國取此經來。廣利群品開天堂門濟地獄苦。後會相見必示文殊。縱今得見未必能識。言訖忽然不見。時佛陀波利如喪所親悲泣懊惱。於是杖策西乘。屢移寒暑周遊九萬里。來去十餘年。永淳二歲還至大唐。所將梵本奉進宮闕。並具老人事由委悉同時俱奉。是月蒙垂屢問優賓特殊。爰敕右司賜絹三十匹。時中天竺國譯經三藏地婆訶羅唐云日照。宣風五印流化九州。敕令請此法師並追典客令杜行
顗等於內翻譯。翰簡斯畢奉獻于聖。曾所未聞倍常珍敬。每日先披數遍。后履萬機。秘之內宮無令外有。波利竊惟云。應感此神人備說尊勝功能此土含生蒙潤。豈復九重有賴。萬姓無憑。比者委命捐生不辭勞苦。冀望天人福利幽顯有安。於是表叫紫微庶流玄澤載布經本傅示未聞。皇上愍此懇誠允其前志。敕令未傳者附已譯者留。既遂本懷悲欣交集。頂戴跪受百倍恒心。然貝葉天文未訣句義。若無重譯豈訓將來。沙門順貞西明寺僧也。妙閑梵語。彌解經文。乃與大德測法師並罽賓三藏。于西明寺再更翻出。即日照三藏所譯于先。波利法師所翻於後。雖文質少異而義理不殊。尋其兩本是永淳二年之翻也。波利還赍梵本入五臺山。自爾迄今音塵無嗣。是知大權方便文殊引接。千歲一遇其此之謂歟。羅什古譯還有一本。
第十依文判釋。
如是者。
述曰。此經一部分為三分。先明三分。后明二序。言三分者。一教起因緣分。二聖教所說分。三依教奉行分。從經如是我聞下至具如上說是教起因緣分。從爾時如來下至俱來見我是聖教所說分。從爾時天帝下至信受奉行是依教奉行分。夫聖人說法必有所敘。所化俗流須驚耳。率爾而說。不起敬情。故經先標教起因緣分。既凈心信仰即開宗受法。次明聖教所說分群
生不寂大悲無限。是以傳訓故言依教奉行分。就前第一教起因緣分中復分為二。一者證信序。二者發起序。從如是我聞已下至與大菩薩僧萬二千人俱是證信序。從爾時三十三天已下至具如上說是發起序。先明證信序。后明發起序。言證信序者有六句經文。一信。二聞。三時。四主。五處。六眾也。六義若圓即能證信。六義不足不能證成。爰以天親論偈云。前三明弟子。后三證師說。一切修多羅法門皆如是。就信成就之中復分為三者。一明有之所由。二明顯六成就。三正解其信。第一明有之所由者。周穆王五十二年壬申之歲二月十五日平旦。忽然黑風暴起日無精光。髮屋折樹大地震動。過齊已後天下大暗。從西方有白光十二道左右通徹。穆王問大史扈多曰。此是何祥也。扈多對曰。西方有大聖人將欲滅度故現此相。當此之時有是如來世尊欲入涅槃之日。阿難見佛欲入涅槃。其心憂惱悲涕流淚。如喪父母時。長老無滅語阿難曰。豈同凡夫有其憂惱也。當問如來四種大事。此即第一有之所由。第二顯六成就者。有其三種。一為斷疑。二為生信。三為止謗。第一斷疑者。大智度論云。如來世尊於二月十五日娑羅雙樹間而入涅槃。爾時諸天恐將法滅。往迦葉所。頂禮摩訶迦葉。是以而說偈言。耆年欲恚慢已除。其形譬如紫金柱。
【現代漢語翻譯】 現代漢語譯本： 生不寂，大悲無限。因此傳授訓誡，所以說要依照教導奉行。就前面的第一教起因緣分中，又分為二：一是證信序，二是發起序。從『如是我聞』以下，到『與大菩薩僧萬二千人俱』，是證信序。從『爾時三十三天』以下，到『具如上說』，是發起序。先說明證信序，后說明發起序。 說到證信序，有六句經文：一、信，二、聞，三、時，四、主，五、處，六、眾。六義如果圓滿，就能證明可信；六義不足，就不能證明成立。因此天親菩薩的論偈說：『前三明弟子，后三證師說。一切修多羅法門皆如是。』 就信成就之中，又分為三：一、說明有的由來，二、明顯六成就，三、正解其信。第一，說明有的由來：周穆王五十二年壬申歲二月十五日平旦，忽然黑風暴起，太陽沒有光芒，房屋倒塌，樹木折斷，大地震動。過了齊國以後，天下大暗。從西方有白光十二道，左右通徹。穆王問大史扈多說：『這是什麼祥兆？』扈多回答說：『西方有大聖人將要滅度，所以顯現這種景象。』 當這個時候，有如來世尊將要進入涅槃之日。阿難（Ananda，佛陀的十大弟子之一）見佛將要進入涅槃，內心憂惱，悲傷哭泣，如同喪失父母一般。長老無滅語阿難說：『難道和凡夫一樣有憂惱嗎？應當問如來四種大事。』這就是第一有的由來。 第二，顯六成就：有三種作用：一、爲了斷疑，二、爲了生信，三、爲了止謗。第一，斷疑：大智度論說：『如來世尊於二月十五日在娑羅雙樹間而入涅槃。』當時諸天恐怕佛法將要滅亡，前往迦葉（Mahakasyapa，佛教中的重要人物）處，頂禮摩訶迦葉。因此而說偈語：『耆年欲恚慢已除，其形譬如紫金柱。』
【English Translation】 English version: 『Birth is not stillness, great compassion is boundless.』 Therefore, instructions are transmitted, hence the saying 『follow the teachings and practice accordingly.』 In the first section on the causes and conditions for the teaching, it is further divided into two: first, the section on verifying faith; second, the section on initiation. From 『Thus have I heard』 onwards, to 『together with a great assembly of Bodhisattvas, twelve thousand in number,』 is the section on verifying faith. From 『At that time, the Thirty-three Heavens』 onwards, to 『as described above,』 is the section on initiation. First, explain the section on verifying faith; then, explain the section on initiation. Speaking of the section on verifying faith, there are six phrases in the scripture: one, faith; two, hearing; three, time; four, the master; five, the place; six, the assembly. If the six meanings are complete, they can verify faith; if the six meanings are insufficient, they cannot prove its establishment. Therefore, Vasubandhu's (Vasubandhu, an important Buddhist philosopher) treatise verse says: 『The first three clarify the disciple, the last three verify the teacher's words. All Sutra (Sutra, a type of Buddhist scripture) Dharma gates are like this.』 Within the accomplishment of faith, it is further divided into three: one, explaining the origin of existence; two, clearly showing the six accomplishments; three, correctly interpreting the faith. First, explaining the origin of existence: In the fifty-second year of King Mu of Zhou, in the year Ren Shen, on the fifteenth day of the second month at dawn, suddenly a black wind arose violently, the sun had no light, houses collapsed, trees broke, and the earth shook. After passing the state of Qi, the world was greatly darkened. From the west, there were twelve beams of white light, penetrating through left and right. King Mu asked the Grand Historian Hu Duo, 『What is this omen?』 Hu Duo replied, 『A great sage in the west is about to pass into Nirvana (Nirvana, a state of perfect peace), so this phenomenon appears.』 At this time, there was a Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) World-Honored One about to enter the day of Nirvana. Ananda (Ananda, one of the ten principal disciples of the Buddha) saw the Buddha about to enter Nirvana, his heart was troubled, he wept with sorrow, as if he had lost his parents. The elder Wumie said to Ananda, 『How can you have sorrow like an ordinary person? You should ask the Tathagata about four important matters.』 This is the first origin of existence. Second, showing the six accomplishments: There are three functions: one, to dispel doubts; two, to generate faith; three, to stop slander. First, dispelling doubts: The Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra, a major Buddhist text) says: 『The Tathagata World-Honored One entered Nirvana on the fifteenth day of the second month between the Sala trees.』 At that time, the devas (devas, deities) feared that the Dharma (Dharma, Buddhist teachings) would perish, so they went to Kashyapa (Mahakasyapa, an important figure in Buddhism), prostrating themselves before Mahakasyapa. Therefore, the verse says: 『The old age, desire, anger, and pride have been removed, his form is like a purple-gold pillar.』
上下端嚴妙無比。目明清凈如蓮華。爾時諸天說偈贊已白迦葉言。大德法船將沒。法城將頹。法海將竭。法幢將倒。法燈將滅。爾時大迦葉報諸天言。世間無常不久盲冥。默然受請。爾時天等禮迦葉已。各各還天宮。爾時大迦葉即自思惟。我當能報佛恩。故為一切天人結集法藏。即便身升虛空住須彌山頂。擊鐘楗錘而說偈言。佛諸弟子若念于佛。當報佛恩。莫入涅槃。當傳此楗錘聲及迦葉語一時普遍三千世界。是佛弟子能悉聞我語。得阿羅漢者一時來集大迦葉所。爾時大迦葉告大眾言。佛所將滅法今將欲滅可共結集。結集已訖隨涅槃。時大迦葉至王舍城。選得千人。唯除阿難未得羅漢。餘者九百九十九人皆是羅漢。問何為只取千人不多不少。答頻婆娑羅王者阿阇世王之父也。發願每日供養千僧。乃至其子阿阇世王亦準父法。時大迦葉至王舍城已。告阿阇世王言。我今欲結集法藏。王可辦供。是時迦葉與一千人俱往耆阇崛山。夏三月安居初十五日說戒訖時。大迦葉即便入定觀眾中誰有煩惱應逐出者。唯有阿難。餘者是羅漢。時大迦葉以手牽阿難。出衆而語之曰。此是清凈之眾結集三藏。汝結未盡不應住此。爾時阿難慚恥而自念云。我仕世尊二十五年。不會如是生苦惱。實是大慈含忍白迦葉言。我為供養故故留殘結。迦葉
【現代漢語翻譯】 現代漢語譯本 上下端正莊嚴，美妙無比。眼睛明亮清澈，如同蓮花一般。這時，諸天說完偈頌讚嘆后，對迦葉（Mahākāśyapa，摩訶迦葉，佛陀十大弟子之一，以頭陀行著稱）說：『大德，法船將要沉沒，法城將要倒塌，法海將要枯竭，法幢將要傾倒，法燈將要熄滅。』 這時，大迦葉（Mahākāśyapa）告訴諸天說：『世間萬物無常，不久將陷入盲昧黑暗。』然後默然接受了諸天的請求。這時，諸天向迦葉（Mahākāśyapa）行禮后，各自返回天宮。這時，大迦葉（Mahākāśyapa）便自己思量：『我應當能夠報答佛陀的恩德，所以要為一切天人和人道眾生結集法藏。』 隨即，他升到空中，住在須彌山頂，敲擊鐘槌，並說了偈語：『佛陀的弟子們，如果思念佛陀，應當報答佛陀的恩德，不要進入涅槃，應當傳揚這鐘槌的聲音以及迦葉（Mahākāśyapa）的話語，使其一時普遍傳遍三千大千世界。凡是佛陀的弟子能夠聽到我的話語，證得阿羅漢果位的，一時都來聚集到大迦葉（Mahākāśyapa）這裡。』 這時，大迦葉（Mahākāśyapa）告訴大眾說：『佛陀將要滅度，佛法現在也將要滅亡，我們可以共同結集法藏。結集完畢后，就隨佛陀一起進入涅槃。』當時，大迦葉（Mahākāśyapa）到達王舍城，選定了千人。只有阿難（Ānanda，阿難，佛陀十大弟子之一，以多聞第一著稱）沒有證得阿羅漢果位，其餘九百九十九人都是阿羅漢。 有人問：『為什麼只選取一千人，不多也不少？』回答說：『頻婆娑羅王（Bimbisāra，頻婆娑羅，古印度摩揭陀國國王，佛教的護法者）是阿阇世王（Ajātasattu，阿阇世，頻婆娑羅王之子）的父親，他發願每日供養千僧。乃至他的兒子阿阇世王（Ajātasattu）也遵循父親的規矩。』當時，大迦葉（Mahākāśyapa）到達王舍城后，告訴阿阇世王（Ajātasattu）說：『我現在想要結集法藏，請國王準備供養。』 這時，迦葉（Mahākāśyapa）與一千人一同前往耆阇崛山（Gṛdhrakūṭa，耆阇崛山，又名靈鷲山，是釋迦牟尼佛常說法之場所）。夏季三個月安居，初十五日誦戒完畢時，大迦葉（Mahākāśyapa）便入定觀察大眾中誰有煩惱應該被驅逐出去。只有阿難（Ānanda）。其餘的人都是阿羅漢。 這時，大迦葉（Mahākāśyapa）用手拉著阿難（Ānanda），把他帶出人群，並對他說：『這是清凈的大眾，要結集三藏。你的結使還沒有斷盡，不應該住在這裡。』這時，阿難（Ānanda）感到慚愧羞恥，心中想道：『我侍奉世尊二十五年，從未像這樣產生苦惱。』實在是出於大慈悲心，含忍著，對大迦葉（Mahākāśyapa）說：『我是爲了供養的緣故，故意留下殘餘的煩惱。』迦葉（Mahākāśyapa）……』
【English Translation】 English version Upward and downward, dignified and incomparably wonderful. Eyes bright and clear like lotus flowers. At that time, the devas (devas, gods or deities) spoke verses of praise and said to Kāśyapa (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices): 'Great Virtue, the Dharma boat is about to sink, the Dharma city is about to collapse, the Dharma sea is about to dry up, the Dharma banner is about to fall, the Dharma lamp is about to be extinguished.' At that time, Mahākāśyapa (Mahākāśyapa) told the devas (devas): 'The world is impermanent and will soon be blind and dark.' Then he silently accepted the invitation. At that time, the devas (devas) bowed to Kāśyapa (Mahākāśyapa) and each returned to their heavenly palace. At that time, Mahākāśyapa (Mahākāśyapa) thought to himself: 'I should be able to repay the Buddha's kindness, so I will gather the Dharma treasury for all devas (devas) and humans.' Immediately, he ascended into the sky and stayed on the summit of Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), struck the bell hammer, and spoke a verse: 'Disciples of the Buddha, if you remember the Buddha, you should repay the Buddha's kindness, do not enter Nirvana, you should spread the sound of this bell hammer and the words of Kāśyapa (Mahākāśyapa), so that it will spread throughout the three thousand great thousand worlds at once. All disciples of the Buddha who can hear my words and attain the state of Arhat (Arhat, one who has attained enlightenment) should gather at Mahākāśyapa's (Mahākāśyapa) place at once.' At that time, Mahākāśyapa (Mahākāśyapa) told the assembly: 'The Buddha is about to pass away, and the Dharma is now about to perish, we can gather the Dharma treasury together. After the gathering is completed, we will enter Nirvana with the Buddha.' At that time, Mahākāśyapa (Mahākāśyapa) arrived at Rājagṛha (Rājagṛha, ancient city in India) and selected a thousand people. Only Ānanda (Ānanda, one of the ten great disciples of the Buddha, known as the foremost in hearing) had not attained the state of Arhat (Arhat), the remaining nine hundred and ninety-nine people were all Arhats. Someone asked: 'Why only select a thousand people, no more and no less?' The answer was: 'King Bimbisāra (Bimbisāra, King of Magadha in ancient India, a patron of Buddhism) was the father of King Ajātasattu (Ajātasattu, son of King Bimbisāra), he vowed to offer food to a thousand monks every day. Even his son King Ajātasattu (Ajātasattu) followed his father's rules.' At that time, Mahākāśyapa (Mahākāśyapa) arrived at Rājagṛha (Rājagṛha) and told King Ajātasattu (Ajātasattu): 'I now want to gather the Dharma treasury, please King prepare the offerings.' At that time, Kāśyapa (Mahākāśyapa) and a thousand people went together to Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, also known as Vulture Peak, where Shakyamuni Buddha often taught). During the three months of the summer retreat, after reciting the precepts on the first fifteenth day, Mahākāśyapa (Mahākāśyapa) entered samadhi (samadhi, a state of meditative consciousness) to observe who in the assembly had defilements and should be expelled. Only Ānanda (Ānanda). The rest were Arhats. At that time, Mahākāśyapa (Mahākāśyapa) took Ānanda's (Ānanda) hand, led him out of the assembly, and said to him: 'This is a pure assembly, to gather the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures). Your bonds are not yet exhausted, you should not stay here.' At that time, Ānanda (Ānanda) felt ashamed and thought to himself: 'I have served the World-Honored One for twenty-five years, and have never experienced such suffering.' It was truly out of great compassion, enduring, and said to Mahākāśyapa (Mahākāśyapa): 'I deliberately left residual defilements for the sake of offerings.' Kāśyapa (Mahākāśyapa) ...'
曰。汝更有六種應懺突吉羅懺悔。一者請度女人出家。滅我正法五百年。二者不請佛住。三者不與佛水。四者疊郁多羅僧臥。五者蹈佛僧伽梨衣。六者以佛陰藏視於女人。有此六罪。汝應懺悔。阿難答曰。我聞過去未來世佛皆有四種所以。請放女人出家。第二不請佛住世者。為魔蔽我心故。第三不與佛水者。為上流處有五百乘車過其水混濁。不堪與佛水。第四者疊郁多羅僧臥者。為患身痛故。第五疊佛僧伽梨衣以足蹈上者。為風吹錯入足下。第六以佛陰藏視女人者。令女人生厭也。阿難即于眾中脫革履。偏袒右肩長跪合掌。作突吉羅罪懺悔。懺悔已訖。大迦葉即于僧中以手牽阿難出而告之曰。汝若殘結未盡勿復來也。即便閉門將諸羅漢共相謂言。誰能結集毗尼法藏。時阿泥樓豆言。舍利弗弟子憍梵婆提者善解毗尼。今在天上尸利沙園說毗尼。爾時大迦葉差羅漢往忉利天。為僧使故如雁迅飛往到天上憍梵婆提所。頭面禮足。問訊起居。白言。大德。南閻浮提今有僧事。可疾速往。憍梵婆提曰。僧不鬥諍耶。佛日滅度耶。破和合僧耶。比丘答曰。佛已滅度。憍梵婆提云。佛滅太疾。世間眼滅。又問。我和尚舍利弗在不。答曰。已入涅槃。又問。摩訶目連在不。答曰亦入涅槃。爾時憍梵婆提報比丘言。我今既失離欲大師。和
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『你還有六種應該懺悔的突吉羅（Dukkata，惡作）罪過。第一是請求允許女人出家，導致我的正法衰減五百年。第二是沒有請求佛陀住世。第三是沒有給佛陀水。第四是摺疊郁多羅僧（Uttarasanga，上衣）睡覺。第五是用腳踩佛陀的僧伽梨衣（Sanghati，大衣）。第六是用佛陀的隱秘部位給女人看。』你有這六種罪過，你應該懺悔。 阿難（Ananda）回答說：『我聽說過去未來世的佛都有四種原因，所以允許女人出家。第二，不請佛住世，是因為魔障蔽我的心。第三，不給佛陀水，是因為上游有五百輛車經過，水混濁，不能給佛陀飲用。第四，摺疊郁多羅僧睡覺，是因為身體疼痛。第五，用腳踩佛陀的僧伽梨衣，是因為風吹錯入腳下。第六，用佛陀的隱秘部位給女人看，是爲了讓女人生厭。』 阿難立即在眾人中脫下革履，袒露右肩，長跪合掌，作突吉羅罪懺悔。懺悔完畢后，大迦葉（Mahakasyapa）立即在僧眾中用手拉阿難出來，並告訴他說：『你如果殘餘的煩惱沒有斷盡，就不要再來了。』隨即關閉門，與眾羅漢（Arhat）共同商議說：『誰能結集毗尼（Vinaya，戒律）法藏？』 當時，阿泥樓豆（Aniruddha）說：『舍利弗（Sariputra）的弟子憍梵波提（Gavampati）善於理解毗尼，現在在忉利天（Trayastrimsa Heaven）的尸利沙園（Sirisa Garden）說法。』 當時，大迦葉派遣羅漢前往忉利天，作為僧團的使者，像雁一樣迅速飛往憍梵波提處，頭面禮足，問候起居，稟告說：『大德，南閻浮提（Jambudvipa）現在有僧團事務，可以迅速前往。』 憍梵波提說：『僧團沒有鬥爭嗎？佛陀涅槃了嗎？有破壞僧團和合的嗎？』比丘回答說：『佛陀已經涅槃。』憍梵波提說：『佛陀涅槃太快了，世間的眼睛滅了。』又問：『我的和尚舍利弗還在嗎？』回答說：『已經入涅槃。』又問：『摩訶目連（Mahamaudgalyayana）還在嗎？』回答說：『也入涅槃了。』 當時，憍梵波提告訴比丘說：『我現在已經失去了離欲的大師，和
【English Translation】 English version: The Buddha said: 'You have six more Dukkata (misdeeds) that you should confess. First, requesting to allow women to be ordained, causing my Dharma to decline for five hundred years. Second, not requesting the Buddha to stay in the world. Third, not giving water to the Buddha. Fourth, folding the Uttarasanga (upper robe) to sleep on. Fifth, stepping on the Buddha's Sanghati (outer robe) with your feet. Sixth, showing the Buddha's private parts to women.' You have these six offenses, you should confess them.' Ananda replied: 'I have heard that the Buddhas of the past and future all had four reasons for allowing women to be ordained. Second, not asking the Buddha to stay in the world was because Mara (demon) obscured my mind. Third, not giving water to the Buddha was because five hundred carts passed upstream, and the water was turbid and not suitable for the Buddha to drink. Fourth, folding the Uttarasanga to sleep on was because of body pain. Fifth, stepping on the Buddha's Sanghati was because the wind blew it under my feet by mistake. Sixth, showing the Buddha's private parts to women was to make the women disgusted.' Ananda immediately took off his leather shoes in the assembly, bared his right shoulder, knelt down on one knee, and made a Dukkata confession with his palms together. After the confession was completed, Mahakasyapa immediately pulled Ananda out of the Sangha with his hand and told him: 'If your remaining defilements have not been exhausted, do not come again.' Then he closed the door and discussed with the Arhats: 'Who can collect the Vinaya (discipline) Pitaka?' At that time, Aniruddha said: 'Gavampati, a disciple of Sariputra, is good at understanding the Vinaya and is now preaching the Vinaya in the Sirisa Garden in the Trayastrimsa Heaven.' At that time, Mahakasyapa sent an Arhat to the Trayastrimsa Heaven as an envoy of the Sangha, flying swiftly like a goose to Gavampati, bowing his head to his feet, greeting him, and reporting: 'Virtuous One, Jambudvipa now has Sangha affairs, you can go quickly.' Gavampati said: 'Is there no strife in the Sangha? Has the Buddha passed away? Is there a disruption of the Sangha's harmony?' The Bhikkhu replied: 'The Buddha has already passed away.' Gavampati said: 'The Buddha passed away too quickly, the eyes of the world are extinguished.' He also asked: 'Is my Upadhyaya (teacher) Sariputra still there?' He replied: 'He has already entered Nirvana.' He also asked: 'Is Mahamaudgalyayana still there?' He replied: 'He has also entered Nirvana.' At that time, Gavampati told the Bhikkhu: 'I have now lost the master who is free from desire, and
尚覆滅。更往何為。我今不能重下閻浮提。可於此處入般涅槃。作是語已。即便入定。踴上處虛空現十八變。現神變已。自心化出。以火燒身。火中出水。水分四道流下。至大迦葉結集三藏之處。水中有聲說偈而言。憍梵婆提頭面禮諸眾第一大德僧。聞佛滅度我隨去。如大象去象子隨去。爾時下座比丘還閻浮提耆阇崛山中結集法藏之處明阿難果。爾時阿難即于當證得羅漢即敲堂門。大迦葉問曰。敲門者是誰。阿難答曰。我是阿難。迦葉問曰。汝何為來。阿難復答曰。我已證羅漢。迦葉報曰。汝既證羅漢隨意入來。阿難既入。迦葉令阿難升高座。升座已后。如來修三十二相八十種好。爾時阿難一心合掌向佛入涅槃處而說偈言。佛初說法時爾時我不見。展轉聞佛在波羅奈。佛為五比丘初開甘露門。說四真諦法苦集滅道。阿若憍陳如得見道。及八萬諸天聞是得見道。爾時阿難說此偈已。時千羅漢皆言。無常力大。我等眼見佛。同聲說偈。我見佛身相。猶如紫金山。妙相眾德滅。唯有名獨存。是故當方便。來出於三界。勤集諸善根。涅槃最為樂。是千羅漢說此偈已。遂複本座。時大迦葉對優婆離先集五部律藏。次對阿難集素怛覽藏阿毗達磨二藏。信如來初轉法輪乃至般涅槃集四阿含。一增一阿含。二長阿含。三中阿含。四相應
【現代漢語翻譯】 現代漢語譯本 尚且還要消滅，更往哪裡去呢？我現在不能再次下到閻浮提（Jambudvipa，指我們所居住的這個世界）。可以在這裡入般涅槃（Parinirvana，指佛陀或阿羅漢的最終涅槃）。說完這些話后，他便入定。踴身到虛空中，顯現十八種變化。顯現神通變化后，從自身心中化出火來焚燒身體。火中又出現水，分成四道流下，流到大迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）結集三藏的地方。水中發出聲音，說著偈語：『憍梵波提（Gavampati，佛陀弟子，以反芻習氣而聞名）頭面頂禮諸位眾中第一的大德僧。聽聞佛陀滅度，我隨之而去，如同大象離去，小象跟隨而去。』 這時，下座的比丘回到閻浮提（Jambudvipa）耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此說法）中結集法藏的地方，闡明阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）的果位。當時阿難（Ananda）即將證得阿羅漢果位，便敲打堂門。大迦葉（Mahakasyapa）問道：『敲門者是誰？』阿難（Ananda）回答說：『我是阿難（Ananda）。』迦葉（Kasyapa）問道：『你為何而來？』阿難（Ananda）再次回答說：『我已經證得阿羅漢果位。』迦葉（Kasyapa）說：『你既然已經證得阿羅漢果位，可以隨意進來。』 阿難（Ananda）進入后，迦葉（Kasyapa）讓阿難（Ananda）升到高座。升座之後，顯現如來所修的三十二相和八十種好。當時阿難（Ananda）一心合掌，面向佛陀入涅槃的地方，說著偈語：『佛陀最初說法時，那時我沒有見到。輾轉聽聞佛陀在波羅奈（Varanasi，古印度城市，釋迦牟尼初轉法輪之地）。佛陀為五比丘（Pancavaggiya，指最早跟隨佛陀修行的五位比丘）初次開啟甘露之門，宣說四真諦法，即苦、集、滅、道。阿若憍陳如（Ajnatakaundinya，五比丘之首）得見道，以及八萬諸天聽聞后也得見道。』 當時阿難（Ananda）說完這偈語后，當時一千羅漢都說：『無常的力量真大啊！我們親眼見到佛陀。』同聲說著偈語：『我見到佛陀的身相，猶如紫金山一般。美妙的相好和眾多功德都已消滅，唯有名字獨自留存。因此應當努力方便，脫離三界。勤奮積聚各種善根，涅槃才是最快樂的。』這一千羅漢說完這偈語后，便回到原來的座位。 當時大迦葉（Mahakasyapa）對著優婆離（Upali，佛陀十大弟子之一，持戒第一）首先結集五部律藏。其次對著阿難（Ananda）結集素怛覽藏（Sutrantra，經藏）和阿毗達磨藏（Abhidharma，論藏）二藏。相信如來初轉法輪乃至般涅槃（Parinirvana）時所說的四阿含經（Agama Sutra）：一、增一阿含（Ekottara Agama）；二、長阿含（Dirgha Agama）；三、中阿含（Madhyama Agama）；四、相應阿含（Samyukta Agama）。
【English Translation】 English version If it is still to be extinguished, where else shall I go? I cannot descend to Jambudvipa (Jambudvipa, the world we live in) again. I may enter Parinirvana (Parinirvana, the final Nirvana of the Buddha or Arhat) here.' After saying these words, he entered into Samadhi (deep meditation). He rose into the void and manifested the eighteen transformations. After manifesting the miraculous transformations, he emanated fire from his own mind to burn his body. From the fire came water, which flowed down in four streams, reaching the place where Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) was compiling the Tripitaka (the three baskets of Buddhist scriptures). In the water, a voice spoke in verse: 'Gavampati (Gavampati, a disciple of the Buddha, known for his habit of ruminating) bows his head and pays homage to the foremost virtuous monks among the assembly. Hearing of the Buddha's Parinirvana, I follow him, as a calf follows a great elephant.' At that time, the Bhikshus (monks) who had descended returned to Jambudvipa (Jambudvipa) to the Grdhrakuta Mountain (Grdhrakuta, also known as Vulture Peak Mountain, where the Buddha often preached) to compile the Dharma treasury, clarifying the attainment of Ananda (Ananda, one of the ten great disciples of the Buddha, known for his exceptional memory). At that time, Ananda (Ananda) was about to attain the Arhat fruit and knocked on the door of the hall. Mahakasyapa (Mahakasyapa) asked: 'Who is knocking at the door?' Ananda (Ananda) replied: 'I am Ananda (Ananda).' Kasyapa (Kasyapa) asked: 'Why have you come?' Ananda (Ananda) replied again: 'I have already attained the Arhat fruit.' Kasyapa (Kasyapa) said: 'Since you have already attained the Arhat fruit, you may enter as you please.' After Ananda (Ananda) entered, Kasyapa (Kasyapa) asked Ananda (Ananda) to ascend to the high seat. After ascending to the seat, he manifested the thirty-two marks and eighty minor characteristics of the Tathagata (Buddha). At that time, Ananda (Ananda) single-mindedly joined his palms and faced the place where the Buddha entered Nirvana, speaking in verse: 'When the Buddha first preached the Dharma, I did not see it at that time. I heard that the Buddha was in Varanasi (Varanasi, an ancient Indian city, where Shakyamuni first turned the wheel of Dharma). The Buddha first opened the gate of nectar for the five Bhikshus (Pancavaggiya, referring to the first five monks who followed the Buddha), expounding the Four Noble Truths, namely suffering, its cause, its cessation, and the path. Ajnatakaundinya (Ajnatakaundinya, the leader of the five Bhikshus) attained the path of seeing, and eighty thousand devas (gods) also attained the path of seeing upon hearing it.' At that time, after Ananda (Ananda) spoke this verse, the thousand Arhats all said: 'The power of impermanence is great! We have seen the Buddha with our own eyes.' They spoke in verse with one voice: 'I saw the Buddha's body, like a mountain of purple gold. The wonderful marks and numerous virtues have all vanished, only the name remains alone. Therefore, one should strive to find a way to escape the three realms. Diligently accumulate all kinds of good roots, Nirvana is the greatest joy.' After these thousand Arhats spoke this verse, they returned to their original seats. At that time, Mahakasyapa (Mahakasyapa) first compiled the five Vinaya Pitakas (the collection of monastic rules) with Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts). Secondly, he compiled the Sutrantra Pitaka (Sutrantra, the Sutra Pitaka) and the Abhidharma Pitaka (Abhidharma, the Abhidharma Pitaka) with Ananda (Ananda). Believing in the four Agamas (Agama Sutra) spoken by the Tathagata from the first turning of the wheel of Dharma to Parinirvana (Parinirvana): 1. Ekottara Agama; 2. Dirgha Agama; 3. Madhyama Agama; 4. Samyukta Agama.
阿含。總名修多羅藏。爾時大迦葉結集法藏已訖。方耆阇崛山中告諸弟子曰。今日晡時是吾入涅槃之時。諸弟子一時下山告王舍城一切貴人曰。摩訶迦葉今日晡時入涅槃。爾時一切人民各懷愁惱。一時至大迦葉所。迦葉為說種種法要。即便著佛所屬僧迦梨衣。執持衣缽。手提錫杖。如金翅鳥踴身空中現十八變。現神變已便愿言。愿我此身得見彌勒。發願已訖直入耆阇崛山中。如入軟泥。入已還合。住待彌勒。至人壽八萬歲身長八十尺有彌勒佛出世。長一百六十尺。面廣二十四尺。圓光十里。三會度人說法人民懈怠。爾時彌勒佛即以足指案耆阇崛山。即為開山。開已訖時。大迦葉著僧伽梨衣出禮拜彌勒。上升虛空現十八變。現神變已而入涅槃。當爾之時度無數眾。此即第一斷疑。第二生信者。如大地能生草木。信如父母能資養男女。若佛寶則資長法身。此則第二生信。如外道經書則無如是六義。所以被誹謗。第三正解其信。言如是者。真俗齊通。理事雙舉。師資並稱。凡聖同歸。十地才可闕望。三乘莫知其本。又注法華云。如是者感應之瑞。所以大寶經云。如來凡常說法先現三種大吉祥瑞。一為梵音。二為妙香。三為光明。現此三種變成寶臺。遍至十方。普動世界。眾生見者身毛皆豎。發勝心品。能令眾生煩惱崩落。如
毗濕藥置毒藥中。令彼毒藥變成甘露。如是吉祥妙藥置八萬四千塵勞中變成真如甘露。所以如是吉祥瑞。略有十喻說如是。一者積薪諭。二者師子筋諭。三者轉輪王諭。四者寶精諭。五者檀香諭。六者賓伽羅諭。七者耆婆鼓諭。八者師子乳諭。九者功德瓶諭。十者水精珠諭。第一積薪燒盡。二師子筋作琴絃。三以輪降伏。四寶精諭光明。五檀香諭者。攝伊蘭林方四十里。六者賓伽羅諭者。優婆塞戒經曰。迦陵國中有七寶藏。名曰賓伽羅。具足七寶。眾生取之無盡。信亦如是。能生一切諸佛法寶也。七者耆婆鼓諭者。如明瞭論云。耆婆鼓。但有一切眾生入軍陣中遇諸毒箭。以枚擊鼓。所有毒箭一時皆出無諸苦痛。信亦如是。信心一發。能令三毒之箭一時即出。八者師子乳諭者。華嚴經曰。如師子乳投諸乳中悉化為水。信亦如是。能化一切煩惱。變為法水法湛菩提。九功德瓶諭者。智度論云。有婆羅門。於十二年中事功德天以求如意。十二年滿功德天現授與一瓶云。汝所須者從此瓶索即得如意。信亦如是。能生一切諸善功德。十水精諭者。唯識論云。有諸濁水以置此珠威力得水即清凈。信亦如是。能令不信混濁悉得清凈也。又真諦三藏云。如是者。離諸謗故名為如是。謗有五種。一增益謗。二損減謗。三相違謗。四愚癡謗
【現代漢語翻譯】 現代漢語譯本 如同將毗濕藥（一種解毒藥）放入毒藥中，使毒藥轉變為甘露一般，這種吉祥妙藥置於八萬四千種塵勞煩惱中，也能轉變為真如甘露。之所以說它是吉祥的徵兆，略舉十個比喻來說明： 一、積薪的比喻：如同堆積的柴薪最終會被燒盡。 二、獅子筋的比喻：如同用獅子的筋做琴絃。 三、轉輪王的比喻：如同轉輪王以輪寶降伏四方。 四、寶精的比喻：如同寶珠的光明。 五、檀香的比喻：如同檀香能攝受伊蘭林，範圍達四十里。 六、賓伽羅的比喻：《優婆塞戒經》中說，迦陵國中有七寶藏，名為賓伽羅，具足七寶，眾生取用無窮無盡。信心也是如此，能生出一切諸佛的法寶。 七、耆婆鼓的比喻：如《明瞭論》所說，耆婆鼓，只要一切眾生在軍陣中遇到各種毒箭，用鼓一擊，所有的毒箭立刻就能出來，沒有絲毫痛苦。信心也是如此，信心一旦發起，能讓貪嗔癡三毒之箭一時射出。 八、獅子乳的比喻：《華嚴經》中說，如同獅子的乳汁投入其他乳汁中，能使所有的乳汁都化為水。信心也是如此，能將一切煩惱轉化為法水，法水澄澈，證得菩提。 九、功德瓶的比喻：《智度論》中說，有個婆羅門，十二年中侍奉功德天，以求如意。十二年期滿，功德天現身，授予他一個瓶子說：『你所需要的，從此瓶中索取，就能如意。』信心也是如此，能生出一切諸善功德。 十、水精珠的比喻：《唯識論》中說，將水精珠放入渾濁的水中，憑藉水精珠的威力，水立刻就能變得清澈。信心也是如此，能使不信的混濁之心全部得到清凈。 又，真諦三藏說：『如是』，是因為遠離各種誹謗，所以稱為『如是』。誹謗有五種：一是增益謗，二是損減謗，三是相違謗，四是愚癡謗。
【English Translation】 English version Just as placing vishaya (antidote) in poison transforms the poison into nectar, so too does this auspicious and wonderful medicine, when placed amidst the eighty-four thousand defilements (chen lao), transform them into the nectar of Suchness (zhen ru). The reason it is an auspicious sign is illustrated by ten metaphors: 1. The metaphor of accumulated firewood: Like a pile of firewood that is eventually burned completely. 2. The metaphor of the lion's sinew: Like using a lion's sinew to make a zither string. 3. The metaphor of the Chakravartin (zhuan lun wang): Like a Chakravartin subduing all directions with his wheel. 4. The metaphor of the essence of a jewel: Like the light of a precious jewel. 5. The metaphor of sandalwood: Like sandalwood that can encompass and influence an Eranda forest (yi lan lin) within a forty-li radius. 6. The metaphor of Pingala (bin qie luo): The Upasaka Precept Sutra says that in the Kalinga kingdom, there is a seven-treasure store called Pingala, which is full of the seven treasures, and beings can take from it endlessly. Faith is also like this, capable of generating all the Dharma treasures of all Buddhas. 7. The metaphor of Jivaka's drum (qi po gu): As the Vimalakirti Sutra says, Jivaka's drum, as long as all beings in the army encounter various poisonous arrows, striking the drum once will cause all the poisonous arrows to come out immediately, without any pain. Faith is also like this; once faith is aroused, it can cause the arrows of the three poisons (greed, hatred, and delusion) to be shot out at once. 8. The metaphor of lion's milk: The Avatamsaka Sutra says that just as lion's milk, when poured into other milk, can transform all the milk into water, so too is faith able to transform all afflictions into the water of Dharma, the water of Dharma is clear, attaining Bodhi. 9. The metaphor of the vase of merit (gong de ping): The Mahaprajnaparamita Sastra says that there was a Brahmin who served the goddess of merit (gong de tian) for twelve years to seek fulfillment. After twelve years, the goddess of merit appeared and gave him a vase, saying, 'Whatever you need, ask from this vase, and you will get what you want.' Faith is also like this, capable of generating all good merits. 10. The metaphor of the crystal bead: The Vijnaptimatrata-siddhi Sastra says that if you put a crystal bead into muddy water, the water will immediately become clear by the power of the crystal bead. Faith is also like this, capable of purifying all the turbidity of disbelief. Furthermore, the Tripitaka Master Paramartha (zhen di san zang) said: 'Suchness (ru shi)' is so-called because it is free from all slanders. There are five kinds of slander: first, slander of exaggeration; second, slander of diminution; third, slander of contradiction; fourth, slander of ignorance.
。五戲論謗。言此經因果決定實有是增益謗。言此經因果實無是損減謗。言此經因果亦有亦無相違謗。言此經因果非有非無愚癡謗。言此經因果非非有非非無戲論謗。言離五謗故名如是。又佛地論云。如是者。依四義釋。第一譬諭釋。第二教誨釋。第三問答釋。第四許可釋。第一譬諭釋者。汝今福貴如毗沙門。第二教誨釋者。汝當如是讀誦如是修行。第三問答釋者。如是我聞如是宣說。第四許可釋者。我當爲汝如是宣說。梁武帝云。如斯之言是佛所說故言如是。又靜泰法師云。如即指法。是即定辭。如法所說一切皆是故言如是。又肇法師解云。信即所言之理順。順即師資之道成。故在經初建言如是。今解如者如三世諸佛之言。是者即三世諸佛之所說。故言如是。又梁朝攝論。信有三種。一信實有。二信有可得。三信有無窮功德。譬如木中定有火性鉆之火得。得有種種功用。佛性亦爾。今者略為十釋。一入聖位之初因。出凡籠之漸果。二食法味之嘉首。荷法寶于兩肩。三獲七財之原首。得王力之初心。四三乘所依止。萬行因此而修。五湛心水之清珠。朗意性之課濁。六出淤泥之中。七超生死之險路。八沈苦海之舟船。九采法寶之手足。十游曠野之甲伏。所以唯識論善十一中有其三段。一有之所由。二解六中信。三斷疑生
【現代漢語翻譯】 現代漢語譯本 五種戲論的誹謗：說這部經所講的因果是決定實有的，這是增益謗；說這部經所講的因果是完全沒有的，這是損減謗；說這部經所講的因果既有又沒有，這是互相矛盾的誹謗；說這部經所講的因果非有非無，這是愚癡的誹謗；說這部經所講的因果既不是非有也不是非無，這是戲論的誹謗。因為遠離這五種誹謗，所以稱為『如是』。 另外，《佛地論》中說，『如是』可以用四種意義來解釋：第一，譬喻解釋；第二，教誨解釋；第三，問答解釋；第四，許可解釋。第一種譬喻解釋是：你現在的福報和尊貴就像毗沙門（Vaishravana，四大天王之一，北方守護神）。第二種教誨解釋是：你應該這樣讀誦，這樣修行。第三種問答解釋是：像我這樣聽聞，這樣宣說。第四種許可解釋是：我應當為你這樣宣說。 梁武帝說：『像這樣的話是佛所說的，所以說『如是』。』靜泰法師也說：『如』是指法，『是』是確定的詞語，如法所說的一切都是真實的，所以說『如是』。 肇法師解釋說：『信』就是所說之理順暢，順暢就是師資之道成就，所以在經文開頭建立『如是』。現在解釋『如』是如三世諸佛的言語，『是』就是三世諸佛所說，所以說『如是』。 另外，梁朝的《攝論》說，信有三種：一是相信真實存在，二是相信可以獲得，三是相信有無窮的功德。譬如木頭中一定有火性，鉆木就可以得到火，得到火就有種種功用。佛性也是這樣。現在略微解釋為十種意義：一是進入聖位的最初原因，是脫離凡人樊籠的漸進結果；二是品嚐法味的良好開端，是將法寶承擔在雙肩之上；三是獲得七種財富的最初源頭，是得到王力的最初發心；四是三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）所依止，萬種修行因此而修；五是使湛然的心水成為清澈的寶珠，使明朗的意性去除污濁；六是從淤泥中脫穎而出；七是超越生死輪迴的險峻道路；八是沉溺苦海中的舟船；九是採擷法寶的手足；十是遊歷曠野的鎧甲。 所以，《唯識論》的善十一法中有三段：一是有之所由，二是解釋六信，三是斷除疑惑生起信心。
【English Translation】 English version Five kinds of slanderous fabrications: To say that the cause and effect spoken of in this sutra are definitively real is an exaggeration slander; to say that the cause and effect spoken of in this sutra are completely non-existent is a diminishing slander; to say that the cause and effect spoken of in this sutra are both existent and non-existent is a contradictory slander; to say that the cause and effect spoken of in this sutra are neither existent nor non-existent is an ignorant slander; to say that the cause and effect spoken of in this sutra are neither not existent nor not non-existent is a fabrication slander. Because it is free from these five slanders, it is called 『Thus』. Furthermore, the Buddhabhumi Sutra states that 『Thus』 can be explained in four ways: first, explanation by analogy; second, explanation by instruction; third, explanation by question and answer; fourth, explanation by permission. The first explanation by analogy is: Your current blessings and nobility are like Vaishravana (one of the Four Heavenly Kings, the guardian of the north). The second explanation by instruction is: You should recite in this way, cultivate in this way. The third explanation by question and answer is: As I have heard, thus I proclaim. The fourth explanation by permission is: I shall proclaim to you in this way. Emperor Wu of Liang said: 『Words like these are spoken by the Buddha, therefore it is said 『Thus』.』 The Dharma Master Jingtai also said: 『'Thus' refers to the Dharma, 'is' is a definitive term; everything spoken according to the Dharma is true, therefore it is said 『Thus』.』 The Dharma Master Zhao explained: 『'Faith' means that the principle spoken of is in accordance with reason, and accordance means that the relationship between teacher and disciple is established, therefore 『Thus』 is established at the beginning of the sutra.』 Now, 『Thus』 is explained as the words of the Buddhas of the three times (past, present, and future), and 『is』 is what the Buddhas of the three times have spoken, therefore it is said 『Thus』. Furthermore, the She Lun of the Liang Dynasty states that there are three kinds of faith: first, to believe in real existence; second, to believe that it can be attained; third, to believe that there are infinite merits. For example, there is certainly fire in wood, and fire can be obtained by drilling wood, and obtaining fire has various functions. Buddhahood is also like this. Now, it is briefly explained in ten meanings: first, it is the initial cause of entering the holy position, and the gradual result of escaping the cage of ordinary people; second, it is a good beginning to taste the flavor of the Dharma, and to bear the Dharma treasure on both shoulders; third, it is the initial source of obtaining the seven treasures, and the initial aspiration to obtain the power of the king; fourth, it is what the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) rely on, and ten thousand practices are cultivated because of this; fifth, it makes the serene mind-water become a clear jewel, and makes the bright intention remove turbidity; sixth, it emerges from the mud; seventh, it transcends the dangerous road of birth and death; eighth, it is the boat in the sea of suffering; ninth, it is the hands and feet for collecting Dharma treasures; tenth, it is the armor for traveling in the wilderness. Therefore, in the eleven good dharmas of the Vijnaptimatrata-siddhi, there are three sections: first, the reason for existence; second, the explanation of the six kinds of faith; third, the elimination of doubt and the arising of faith.
信止謗。以凈信為體。如水精珠能清濁水也。上來雖有三種不同。總明第一信成就竟。
我聞者。
述曰。第二聞成就也。亦作三門分別。一釋阿難名。二釋阿難因。三正釋其聞字。第一阿難釋名者。是梵語。漢云歡喜。故五分律曰。師子頰王有其四子皆作國王。一名凈飯。二名白飯。二名斛飯。四名甘露飯。且凈飯王有其二子。一名悉達多。二名難陀。白飯王亦有二子。一名拔提。二名提沙。斛飯王亦有二子。一名提婆達多。二名阿難陀。甘露飯王亦有二子。一名摩訶男。二名阿泥盧豆。其凈梵王大子悉達多者。年十九舍輪王位。於二月八日夜半子時逾城出家。一志安禪合掌定心而坐。苦行六年。日食麻麥。皮骨相連。王聞如是。悲泣嘆曰。我子舍輪王位。空無所得。菩薩於後食香乳訖。入尼連禪河。洗其質已。往金剛座。自發誓言。不破結跏成等正覺。發是語已天地震動。魔宮不安。時天魔波旬既見菩薩將欲成道。將八十億魔女及鬼種種相惱。滿六十由旬來怖菩薩。爾時菩薩入慈定三昧。令魔刀箭化作蓮華。魔知不如。即往凈飯王宮而惱其父王。于虛空中而告之曰。汝子昨夜命終已訖。王聞驚怖不覺墮床。良久乃蘇。悲泣流淚而說偈言。阿夷陀言虛。瑞應亦無驗。先得吉利名。一切無所獲。爾時凈飯
【現代漢語翻譯】 現代漢語譯本： 止息誹謗，以清凈的信心為根本。就像水晶珠能澄清渾濁的水一樣。以上雖然有三種不同的說法，總的來說都是爲了說明第一種信心成就。
『我聞』者，
敘述如下：這是第二種聽聞成就。也可以分為三個方面來解釋：一是解釋阿難（Ānanda，佛陀的十大弟子之一，意為歡喜）的名字，二是解釋阿難的因緣，三是正式解釋『聞』字。第一，解釋阿難的名字：『阿難』是梵語，翻譯成漢語是『歡喜』。所以《五分律》中說：師子頰王有四個兒子，都做了國王。第一個叫凈飯（Śuddhodana，釋迦牟尼佛的父親），第二個叫白飯，第三個叫斛飯，第四個叫甘露飯。凈飯王有兩個兒子，一個叫悉達多（Siddhartha，釋迦牟尼佛的本名），一個叫難陀（Nanda）。白飯王也有兩個兒子，一個叫拔提（Bhadrika），一個叫提沙（Tissa）。斛飯王也有兩個兒子，一個叫提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，後背叛佛教），一個叫阿難陀。甘露飯王也有兩個兒子，一個叫摩訶男（Mahanama），一個叫阿泥盧豆（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）。凈飯王的大兒子悉達多，十九歲時捨棄了轉輪王的王位，在二月八日半夜子時翻越城墻出家。一心安禪，合掌定心而坐。苦行六年，每天只吃麻麥，皮包骨頭。國王聽到這些，悲傷地哭泣嘆息道：『我的兒子捨棄了轉輪王的王位，卻一無所得。』菩薩後來吃了香乳后，進入尼連禪河（Nairañjanā River）洗凈身體，前往金剛座。自己發誓說：『不破除煩惱，成就正等正覺，誓不起來。』說完這話，天地震動，魔宮不安。當時的天魔波旬（Mara，佛教中阻礙修行的惡魔）看到菩薩將要成道，就帶領八十億魔女和各種鬼怪來惱亂菩薩，佈滿六十由旬（Yojana，古印度長度單位，約7-9公里）的範圍來恐嚇菩薩。這時，菩薩進入慈定三昧，使魔的刀箭化作蓮花。魔知道無法戰勝，就前往凈飯王的宮殿，惱亂他的父王。在虛空中告訴他說：『你的兒子昨夜已經命終了。』國王聽了，驚恐地從床上摔下來。過了很久才甦醒，悲傷地流淚，說了偈語：『阿夷陀（Asita，古代印度預言家）的話是虛假的，吉祥的徵兆也沒有應驗。先前得到了吉祥的名字，一切都毫無所得。』當時凈飯
【English Translation】 English version: Stopping slander, taking pure faith as its essence. Just like a crystal bead can clarify turbid water. Although there are three different statements above, they all aim to explain the accomplishment of the first faith.
'I heard' refers to,
Describing as follows: This is the second accomplishment of hearing. It can also be explained in three aspects: first, explaining the name of Ānanda (one of the Buddha's ten major disciples, meaning joy); second, explaining the causes and conditions of Ānanda; and third, formally explaining the word 'heard'. First, explaining the name of Ānanda: 'Ānanda' is a Sanskrit word, translated into Chinese as '歡喜' (huānxǐ, joy). Therefore, the 《Five-Part Vinaya》 says: King Śīhahanu had four sons, all of whom became kings. The first was Śuddhodana (father of Shakyamuni Buddha), the second was Suklodana, the third was Dronodana, and the fourth was Amrtodana. King Śuddhodana had two sons, one named Siddhartha (the original name of Shakyamuni Buddha) and the other named Nanda. King Suklodana also had two sons, one named Bhadrika and the other named Tissa. King Dronodana also had two sons, one named Devadatta (Shakyamuni Buddha's cousin, who later betrayed Buddhism) and the other named Ānanda. King Amrtodana also had two sons, one named Mahanama and the other named Aniruddha (one of the Buddha's ten major disciples, known for being the foremost in divine vision). Siddhartha, the eldest son of King Śuddhodana, abandoned the throne of a Chakravartin (wheel-turning king) at the age of nineteen, and left home at midnight on the eighth day of the second month. He single-mindedly practiced meditation, sat with his palms together and his mind focused. He practiced asceticism for six years, eating only sesame and wheat every day, becoming skin and bones. The king heard this and wept sadly, sighing: 'My son abandoned the throne of a Chakravartin, but gained nothing.' Later, the Bodhisattva ate fragrant milk and then entered the Nairañjanā River to cleanse his body, and went to the Vajrasana (diamond seat). He vowed to himself: 'If I do not destroy afflictions and attain perfect enlightenment, I will not rise.' After saying these words, the heavens and the earth shook, and the demon palace was uneasy. At that time, the demon Mara (the evil demon in Buddhism who hinders practice) saw that the Bodhisattva was about to attain enlightenment, so he led eighty billion demonesses and various ghosts to disturb the Bodhisattva, covering an area of sixty yojanas (an ancient Indian unit of length, approximately 7-9 kilometers) to frighten the Bodhisattva. At this time, the Bodhisattva entered the Samadhi of Loving-kindness, causing the demon's knives and arrows to transform into lotus flowers. The demon knew that he could not win, so he went to King Śuddhodana's palace to disturb his father. He told him in the void: 'Your son died last night.' The king heard this and fell off the bed in fright. After a long time, he woke up, weeping sadly, and said in verse: 'Asita's (an ancient Indian seer) words are false, and the auspicious omens have not been fulfilled. Previously, I received an auspicious name, but everything is in vain.' At that time, Śuddhodana
王說此語已。菩提樹神見佛成道。將天曼陀羅華往凈飯王宮。于虛空中而說偈言。汝子已成道。魔眾已退散。光明如日月。普照十方國。時王疑曰。前言我子已死今道成佛。所言何耶。樹神答曰。前是魔王故來相惱。我是菩提樹神。今來相慶。王時喜曰。我子舍輪王成法輪王。彼此無失。凈飯王正歡喜之時。斛飯王來報凈飯王曰。貴弟夫人已誕一男。王聞歡喜。眾慶皆來。可因此樂而名為歡喜。又如頌曰。面如凈滿月。眼若青蓮華。佛法大海水。流入阿難心。此即第一釋阿難名竟。第二釋阿難因。如法華經云。我與阿難於空王佛所同時發心。我常行精進。阿難常樂多聞。又釋迦牟尼佛昔迦葉佛時為沙彌。時師主每日令誦千言。復令常乞二人食。恐誦經不得。在路啼哭。爾時有一長者。問沙彌曰。汝何為憂惱。沙彌報曰。我和尚令我誦千言。復令我常乞二人食。我恐誦經不得。所以憂惱。長者報曰。汝可安心誦經。自今已后。常來向弟子家取二人食。師若成佛愿為法藏弟子。昔日誦經沙彌者即釋迦牟尼佛。是施食長者即阿難。是此則第二釋阿難因竟。第三正釋其文。佛地論云。我為諸蘊世俗假名。聞為耳根發識聽受所說。廢別就總。故說我聞。問曰。佛贊無我。何為傳法。菩薩稱曰我聞。答曰。此佛說法常依二諦。一者
【現代漢語翻譯】 現代漢語譯本：國王說完這些話后，菩提樹神（Bodhi tree deity，指守護菩提樹的神）見到佛陀已經成道，便將天界的曼陀羅花帶到凈飯王（Śuddhodana，釋迦牟尼佛的父親）的宮殿，在天空中說了偈語：『您的兒子已經成道，魔眾已經被擊退驅散，他的光明如同日月一般，普照十方國土。』當時國王疑惑地說：『之前說我的兒子已經死了，現在又說他已經成佛，這說的是什麼呢？』樹神回答說：『之前是魔王（Māra，佛教中阻礙修行的惡魔）故意來擾亂您。我是菩提樹神，現在前來祝賀。』國王當時高興地說：『我的兒子捨棄了轉輪王的地位，成就了法輪王（Dharmaraja，以佛法統治世界的聖王），彼此都沒有損失。』凈飯王正在歡喜的時候，斛飯王（Dronodana，凈飯王的弟弟）來稟告凈飯王說：『您的弟弟的夫人已經生了一個男孩。』國王聽了非常高興，大家都來祝賀，可以因此喜事而將他命名為歡喜（Ānanda，阿難）。又如頌中所說：『面容如同清凈圓滿的月亮，眼睛如同青色的蓮花，佛法的大海水，流入阿難的心中。』這就是第一種解釋阿難名字的含義結束。 第二種解釋阿難的因緣。如《法華經》（Lotus Sūtra）所說：『我與阿難在空王佛（Kōngwáng Fó）處同時發心。我常常精進行道，阿難常常喜歡多聞。』又釋迦牟尼佛（Śākyamuni，佛教的創始人）過去在迦葉佛（Kāśyapa，過去七佛之一）時是一位沙彌（Śrāmaṇera，小乘佛教出家男子）。當時師父每天讓他背誦一千個字，又讓他經常乞討兩個人的食物，擔心他不能專心誦經，所以在路上啼哭。當時有一位長者（householder，指有地位和財富的居士）問沙彌說：『你為什麼憂愁煩惱？』沙彌回答說：『我的和尚（指老師）讓我背誦一千個字，又讓我經常乞討兩個人的食物，我擔心我不能專心誦經，所以憂愁煩惱。』長者告訴他說：『你可以安心誦經，從今以後，經常來我家取兩個人的食物。師父如果成佛，我願意成為他的法藏弟子。』昔日誦經的沙彌就是釋迦牟尼佛，施食的長者就是阿難。這就是第二種解釋阿難的因緣結束。 第三種是正式解釋經文。佛地論（Yogācārabhūmi-śāstra）說：『我』是爲了諸蘊（Skandha，構成人身的五種要素，即色、受、想、行、識）的世俗假名，『聞』是耳根（Śrotendriya，聽覺器官）發出意識聽取所說的話。捨棄個別的解釋，採用總體的解釋，所以說『我聞』。有人問：佛陀讚歎無我（Anatta，佛教教義，認為沒有永恒不變的自我），為什麼要傳法？菩薩（Bodhisattva，發願成佛的修行者）稱說『我聞』。回答說：佛陀說法常常依據二諦（Two Truths，佛教中關於真理的兩種層面，即世俗諦和勝義諦）。第一種是
【English Translation】 English version: After the king spoke these words, the Bodhi tree deity (the deity guarding the Bodhi tree), seeing that the Buddha had attained enlightenment, brought celestial Mandarava flowers to the palace of King Śuddhodana (the father of Śākyamuni Buddha), and spoke a verse in the sky: 'Your son has attained enlightenment, the hosts of demons have been repelled and scattered, his light is like the sun and moon, illuminating the ten directions.' At that time, the king doubted and said: 'Before it was said that my son had died, and now it is said that he has become a Buddha, what is being said?' The tree deity replied: 'Before, it was the demon king (Māra, the demon who obstructs practice in Buddhism) who deliberately came to disturb you. I am the Bodhi tree deity, and I have come to congratulate you.' The king then rejoiced and said: 'My son has abandoned the position of a Chakravartin (wheel-turning king) and has attained the Dharmaraja (a holy king who rules the world with Dharma), there is no loss to either.' While King Śuddhodana was rejoicing, King Dronodana (Śuddhodana's brother) came to report to King Śuddhodana: 'Your brother's wife has given birth to a son.' The king was very happy to hear this, and everyone came to congratulate him, and he can be named Ānanda (joy) because of this happy event. And as the verse says: 'The face is like a pure and full moon, the eyes are like blue lotus flowers, the great ocean of the Buddha's Dharma flows into the heart of Ānanda.' This is the end of the first explanation of the meaning of Ānanda's name. The second explanation of the cause of Ānanda. As the Lotus Sūtra says: 'I and Ānanda made the vow at the same time at the place of Kōngwáng Fó (Empty King Buddha). I often practice diligently, and Ānanda often likes to hear a lot.' Also, Śākyamuni Buddha (the founder of Buddhism) was once a Śrāmaṇera (a novice monk) during the time of Kasyapa Buddha (one of the seven past Buddhas). At that time, the teacher asked him to recite a thousand words every day, and also asked him to beg for food for two people, fearing that he would not be able to concentrate on reciting the scriptures, so he cried on the road. At that time, a householder (a layperson with status and wealth) asked the Śrāmaṇera: 'Why are you worried and troubled?' The Śrāmaṇera replied: 'My teacher asked me to recite a thousand words, and also asked me to beg for food for two people, I am worried that I will not be able to concentrate on reciting the scriptures, so I am worried and troubled.' The householder told him: 'You can recite the scriptures with peace of mind, from now on, come to my house to get food for two people. If the teacher becomes a Buddha, I am willing to become his Dharma-treasury disciple.' The Śrāmaṇera who recited the scriptures in the past was Śākyamuni Buddha, and the householder who gave food was Ānanda. This is the end of the second explanation of the cause of Ānanda. The third is the formal explanation of the text. The Yogācārabhūmi-śāstra says: 'I' is a conventional name for the Skandhas (the five aggregates that make up the human body, namely form, feeling, perception, volition, and consciousness), 'hearing' is the ear organ (Śrotendriya, the organ of hearing) issuing consciousness to listen to what is said. Abandoning the individual explanation and adopting the overall explanation, so it is said 'I heard'. Someone asked: The Buddha praises Anatta (no-self, a Buddhist doctrine that believes there is no permanent and unchanging self), why preach the Dharma? The Bodhisattva (a practitioner who vows to become a Buddha) says 'I heard'. The answer is: The Buddha's preaching is often based on the Two Truths (two levels of truth in Buddhism, namely conventional truth and ultimate truth). The first is
俗諦。一者真諦。言我聞者。俗諦說耳。佛言諸根說於我或說于無我。諸法實相中無我無非我。又朗法師解根不能聞耳識不能知合不能聞此則不聞也。親承音旨簡異說傳。故曰我聞。問曰。如來五十年說法。阿難仕佛適經二十五年。前二十五年阿難總不聞。何故一代之教皆曰我聞。答曰。依報恩經云。為阿難重說十二部經。是故一代之教皆曰我聞。問曰。阿難何為能持十二部經。答曰。阿難得金華三昧。能持十二部經。又涅槃經云。阿難具足八法。能持十二部經。一者信根堅固。二者其心質直。三者身無苦痛。四者常勤精進。五者具足念心。六者心無憍慢。七者成就聞慧。八者從聞生智慧具足八法。能持十二部經。面如滿月。士女奔馳。目類青蓮華。貴賤咸仰。佛光夜照。聞奏慶喜之言。天蕊朝開。晨歸舞蹈之樂。如來演法常有瓶受之能。大聖弘經乃有金言之美。一聞俱領。八法齊修。四生所以重聞十方于茲再唱。親承音旨簡異傍傳故曰我聞。上來雖有三種不同。總明第二聞成就竟。
一時者。
述曰。第三時成就也。亦作三門分別。第一釋假名時。第二釋不思議時。第三正釋其時。第一假名時者。如陶家輪勢一極時。又如俱舍論云。時中極少一剎那時。凡人一念有九十剎那。一剎那時有九百生滅。一百
【現代漢語翻譯】 現代漢語譯本： 俗諦（Samvriti-satya，世俗諦）。一者真諦（Paramartha-satya，勝義諦）。言『我聞』者，是俗諦的說法。佛說諸根說『於我』或說『于無我』，諸法實相中無我無非我。又朗法師解釋說，根不能聞，耳識不能知，合起來也不能聞，因此是『不聞』。阿難親身承受佛的音旨，與道聽途說不同，所以說『我聞』。問：如來五十年說法，阿難跟隨佛才二十五年，前二十五年阿難總沒有聽聞，為什麼一代的教法都說『我聞』？答：依據《報恩經》所說，佛為阿難重新宣說了十二部經，所以一代的教法都說『我聞』。問：阿難憑什麼能夠受持十二部經？答：阿難得到金華三昧，能夠受持十二部經。又《涅槃經》說，阿難具足八法，能夠受持十二部經。一者信根堅固，二者其心質直，三者身無苦痛，四者常勤精進，五者具足念心，六者心無憍慢，七者成就聞慧，八者從聞生智慧，具足八法，能夠受持十二部經。面容如滿月，士女奔走相看。眼睛像青蓮花，貴賤都仰慕。佛光在夜晚照耀，聽聞奏報慶賀的言語。天上的花蕊在早晨開放，早晨回來有舞蹈的快樂。如來演說佛法常有瓶子傾注般接受的能力，大聖弘揚佛經乃有金玉良言的美好。一聽聞就全部領會，八法同時修習。四生眾生因此而重視聽聞，十方世界因此而再次傳唱。阿難親身承受佛的音旨，與道聽途說不同，所以說『我聞』。以上雖然有三種不同的解釋，總的來說是闡明第二『聞成就』完畢。 一時者。 述曰：第三時成就也。也作三種門來分別。第一是解釋假名時，第二是解釋不可思議時，第三是正式解釋這個『時』。第一假名時，比如陶工轉動輪子，輪子轉動極快的時候，就叫做『一時』。又如《俱舍論》所說，時間中最短的單位是『一剎那』。凡人一念之間有九十個剎那，一個剎那間有九百個生滅。
【English Translation】 English version: Samvriti-satya (conventional truth). One is Paramartha-satya (ultimate truth). The statement 'I heard' is a description from the perspective of Samvriti-satya. The Buddha said that the sense organs speak of 'self' or 'non-self,' but in the true nature of all dharmas, there is neither self nor non-self. Furthermore, Dharma Master Lang explains that the sense organs cannot hear, the ear consciousness cannot know, and even combined, they cannot hear; therefore, it is 'not hearing.' Ānanda personally received the Buddha's teachings, which is different from hearsay, hence 'I heard.' Question: The Tathagata (如來，another name for Buddha) preached the Dharma for fifty years, but Ānanda (阿難，Buddha's attendant) only attended the Buddha for twenty-five years. For the first twenty-five years, Ānanda did not hear at all. Why does the entire teaching of a generation say 'I heard'? Answer: According to the Sutra of Gratitude (報恩經), the Buddha re-explained the twelve divisions of scriptures for Ānanda. Therefore, the entire teaching of a generation says 'I heard.' Question: How was Ānanda able to uphold the twelve divisions of scriptures? Answer: Ānanda attained the Golden Flower Samadhi (金華三昧，a meditative state), enabling him to uphold the twelve divisions of scriptures. Furthermore, the Nirvana Sutra (涅槃經) states that Ānanda possessed eight qualities, enabling him to uphold the twelve divisions of scriptures: First, firm roots of faith; second, an honest and upright mind; third, freedom from physical suffering; fourth, constant diligence and vigor; fifth, complete mindfulness; sixth, absence of arrogance; seventh, accomplishment in wisdom gained through hearing; eighth, wisdom arising from hearing. Possessing these eight qualities, he was able to uphold the twelve divisions of scriptures. His face was like the full moon, attracting men and women to come and see. His eyes were like blue lotus flowers, revered by both the noble and the humble. The Buddha's light illuminated the night, and words of celebration were heard. Heavenly flowers bloomed in the morning, and there was joyful dancing upon return in the morning. The Tathagata's Dharma preaching was like a vase pouring out its contents, and the Great Sage's propagation of the scriptures had the beauty of golden words. He understood everything upon hearing it once, and cultivated the eight qualities simultaneously. Therefore, the four kinds of beings valued hearing, and the ten directions sang it again. Ānanda personally received the Buddha's teachings, which is different from hearsay, hence 'I heard.' Although there are three different explanations above, they all clarify the completion of the second 'accomplishment of hearing.' At one time. Commentary: This is the accomplishment of the third 'time.' It can also be analyzed using three approaches. First, explaining the conventional designation of 'time'; second, explaining the inconceivable nature of 'time'; and third, directly explaining 'time.' First, the conventional designation of 'time' is like the momentum of a potter's wheel at its peak, which is called 'one time.' Also, as the Abhidharma-kosa-bhasya (俱舍論) says, the shortest unit of time is 'one kshana (剎那，instant)'. An ordinary person has ninety kshanas in one thought, and in one kshana, there are nine hundred arising and ceasing.
二十剎那名一怛剎那。六十怛剎那為一臘縛。三十臘縛為一牟呼栗多。三十牟呼栗多為一日一夜。此則第一釋假名時竟。第二釋不思議時者。諸佛境界不思議時。於一剎那攝一劫。一時普應竟無差別。故名一時。又維摩經說。或有眾生樂久住世。菩薩即演七日以為一劫。或有眾生不樂久住。菩薩即促一劫以為七日。又如大通智勝如來說法華經。時會聽者六十小劫不起于座為如食頃。此則第二釋不思議時竟。第三正解其時者。法王啟運之日。大眾嘉會之時。故云一時。佛地論云。說一部經之時。非為剎那相續。乃至究竟總名一時。又真諦三藏解云。輪王出世七寶一時。法王出世法寶一時。令機教符會無差異時。故言一時。良謂小品立彼有斯大乘元無來無往。當常現常之代妄見空華。不滅實滅之初劫石于茲假稱。所以六十小劫攝在一時。明知妄立之言托境方稱。時義所為說聽無二。故言一時。又三藏解云。具足十義故名一時。一佛出世時。二說正法時。三聽正法時。四持正法時。五思正法時。五修正法時。七下善種時。八成熟善種時。九解脫善種時。十心平等時。且一佛出世時者。如輪王出世時七寶一時可得。法王出世時法寶一時可聞。輪王出世未見者令聞。二說正法時者。佛說正法。一切狂聾皆得醒悟。故名一時。三聽
【現代漢語翻譯】 現代漢語譯本：二十個剎那（kshana，極短的時間單位）稱為一個怛剎那（tatkshana）。六十個怛剎那為一個臘縛（lava）。三十個臘縛為一個牟呼栗多（muhurta）。三十個牟呼栗多為一日一夜。這是第一種解釋『一時』，即假名安立的時間。 第二種解釋『一時』，即不可思議的時間：諸佛的境界不可思議，於一個剎那能攝入一個劫（kalpa，極長的時間單位）。在同一時間普遍應現，沒有差別，所以稱為『一時』。又如《維摩經》所說，有的眾生喜歡長久住世，菩薩就將七天演變為一個劫；有的眾生不喜歡長久住世，菩薩就將一個劫縮短為七天。又如大通智勝如來說《法華經》時，法會聽眾在六十小劫的時間裡不起于座位，感覺就像吃一頓飯的時間。這是第二種解釋『一時』，即不可思議的時間。 第三種是正確解釋『一時』：法王（佛）開始弘揚佛法的日子，大眾歡喜聚會的時刻，所以稱為『一時』。《佛地論》中說，宣說一部經的時間，並非剎那相續，乃至最終完成，都總稱為『一時』。又如真諦三藏解釋說，轉輪王出世時，七寶同時出現；法王（佛）出世時，法寶同時出現，使眾生的根機與佛的教法相符應，沒有差異的時刻，所以稱為『一時』。可以說，《小品般若經》立足於『彼有』，而大乘佛法原本沒有來沒有往，應當是常現常在的，代替虛妄所見的空花。在不滅的實相顯現之初，劫石（kalpashila，經歷極長時間的石頭）也只是假名安立。所以六十小劫能攝入在『一時』之中，明白這是虛妄安立的言語，依託于外境才能成立。『一時』的意義在於說法者和聽法者沒有分別，所以稱為『一時』。 又如三藏解釋說，具足十種意義，所以稱為『一時』：一、佛出世時；二、說正法時；三、聽正法時；四、持正法時；五、思正法時；六、修證正法時；七、下善種時；八、成熟善種時；九、解脫善種時；十、心平等時。首先說佛出世時，就像轉輪王出世時，七寶同時可以得到；法王（佛）出世時，法寶同時可以聽聞。轉輪王出世，讓未曾見者得見；佛出世，讓未曾聞者得聞。二、說正法時，佛說正法，一切愚昧聾聵之人都能醒悟，所以稱為『一時』。三、聽正法時
【English Translation】 English version: Twenty kshanas (kshana, an extremely short unit of time) are called one tatkshana. Sixty tatkshanas are one lava. Thirty lavas are one muhurta. Thirty muhurtas are one day and one night. This is the first explanation of 'at one time,' which is time established by a provisional name. The second explanation of 'at one time' is inconceivable time: The realm of the Buddhas is inconceivable; in one kshana, it can encompass one kalpa (kalpa, an extremely long unit of time). Universally responding at the same time, without difference, therefore it is called 'at one time.' Furthermore, as the Vimalakirti Sutra says, some beings enjoy living in the world for a long time, and the Bodhisattva transforms seven days into one kalpa; some beings do not enjoy living for a long time, and the Bodhisattva shortens one kalpa into seven days. Furthermore, when Mahabhijnajnana-abhibhu Buddha preached the Lotus Sutra, the audience at the assembly did not rise from their seats for sixty small kalpas, feeling as if it were the time it takes to eat a meal. This is the second explanation of 'at one time,' which is inconceivable time. The third is the correct explanation of 'at one time': The day the Dharma King (Buddha) begins to propagate the Dharma, the moment when the great assembly joyfully gathers, therefore it is called 'at one time.' The Yogacarabhumi-sastra says that the time of expounding a sutra, not just a continuous succession of kshanas, but even until the final completion, is all generally called 'at one time.' Furthermore, as Paramartha Tripitaka explains, when a Chakravartin King appears in the world, the seven treasures appear simultaneously; when the Dharma King (Buddha) appears in the world, the Dharma treasures appear simultaneously, causing the faculties of beings to correspond with the Buddha's teachings, without any difference in time, therefore it is called 'at one time.' It can be said that the Smaller Perfection of Wisdom Sutra is based on 'that exists,' while the Mahayana Dharma originally has no coming and no going, it should be constantly appearing and constantly present, replacing the empty flowers seen through delusion. At the beginning of the manifestation of the undying reality, the kalpa-stone (kalpashila, a stone that has experienced extremely long time) is also just a provisional name. Therefore, sixty small kalpas can be encompassed in 'at one time,' understanding that these are words established through delusion, relying on external circumstances to be established. The meaning of 'at one time' lies in the fact that the speaker and the listener are not separate, therefore it is called 'at one time.' Furthermore, as the Tripitaka explains, it is called 'at one time' because it possesses ten meanings: 1. The time when the Buddha appears in the world; 2. The time when the correct Dharma is preached; 3. The time when the correct Dharma is heard; 4. The time when the correct Dharma is upheld; 5. The time when the correct Dharma is contemplated; 6. The time when the correct Dharma is cultivated and realized; 7. The time when good seeds are planted; 8. The time when good seeds mature; 9. The time when good seeds are liberated; 10. The time when the mind is equal. First, regarding the time when the Buddha appears in the world, just as when a Chakravartin King appears in the world, the seven treasures can be obtained simultaneously; when the Dharma King (Buddha) appears in the world, the Dharma treasures can be heard simultaneously. The Chakravartin King's appearance allows those who have not seen to see; the Buddha's appearance allows those who have not heard to hear. Second, regarding the time when the correct Dharma is preached, when the Buddha preaches the correct Dharma, all the ignorant and deaf can awaken, therefore it is called 'at one time.' Third, regarding the time when
正法時者。有四因緣。一者有宿因。二有正信。三愿樂。四生尊重。具此因緣是聽法時。故名一時。四持正法時者。有三因緣。一為自行圓滿。二為他行成就。三為他咨承有處。具此三緣是持正法時。五思正法時有五因緣。一思擇相似簡為取真。二思擇轉勝如煉真金。三思擇得果如月朗云除眾所樂見。又女質覆以為嚴。四思擇無窮如如意珠出財無竭。擇法亦是顯理無窮。五思擇利益。如見日光作業不息。得佛法味化導無邊。具此五義是思擇時。六修正法時者。有五因緣。一智根利除煩惱障。二信具足除業障。三生人天除報障。四樂寂靜除散亂障。五值佛正法除邪歸障。具此五緣是好修時。七下善種時者。為發菩提心有十因。一依本佛性故。二依器依人天道。三依地依八禪故。四依三寶為行不退故。五依因依一切眾生為下種因故。六依意樂愿唯發大菩提心故。七依智觀過失功德故。八依信信三寶四諦七處故。九依行依割肉飼鷹等行故。十依迴向所有善根為眾生故。具此十事名下善種時。八成就善種時者。有四因緣。一宿植善根即因成就。二生於中國即處所相應。三親近善友咨承為他。四如說修行離諸放逸。具此四緣名為成就善種時。九解脫善種時者。有五因緣。一親近善友時。二聽聞正法時。三持正法時。四思正法時。
【現代漢語翻譯】 現代漢語譯本： 所謂『正法時』，有四種因緣：第一，有宿世的因緣；第二，有真正的信仰；第三，有願望和喜樂；第四，生起尊重之心。具備這些因緣，就是聽法的時機，所以稱為『一時』。 四種『持正法時』的因緣：第一，爲了自己修行圓滿；第二，爲了使他人修行成就；第三，爲了能解答他人的疑問。具備這三種因緣，就是『持正法時』。 五種『思正法時』的因緣：第一，思考辨別相似之處，從而選取真正的佛法；第二，思考使佛法更加殊勝，如同冶煉真金；第三，思考獲得佛法之果，如同明月朗照，驅散雲霧，為大眾所喜見，又如女子以妝容來莊嚴自己；第四，思考佛法無窮無盡，如同如意寶珠，取出財物沒有窮盡之時，選擇佛法也是這樣，顯現的道理無窮無盡；第五，思考佛法的利益，如同見到陽光就辛勤勞作一樣，得到佛法的滋味，教化引導無邊眾生。具備這五種意義，就是『思擇時』。 六種『修正法時』的因緣：第一，智慧之根銳利，能去除煩惱的障礙；第二，具足信心，能去除業障；第三，生於人天善道，能去除果報的障礙；第四，喜好寂靜，能去除散亂的障礙；第五，值遇佛陀的正法，能去除邪見的障礙。具備這五種因緣，就是好的修行時機。 七種『下善種時』的因緣：爲了發起菩提心，有十種因緣：第一，依靠本有的佛性；第二，依靠適合的處所，即人天道；第三，依靠禪定的基礎，即八禪；第四，依靠三寶，爲了修行不退轉；第五，依靠因，即一切眾生，作為下種的因；第六，依靠意樂，願望只是發起大菩提心；第七，依靠智慧觀察過失和功德；第八，依靠信心，相信三寶、四諦、七處；第九，依靠行為，即割肉喂鷹等行為；第十，依靠迴向，將所有善根迴向給眾生。具備這十種條件，稱為『下善種時』。 八種『成就善種時』的因緣：有四種因緣：第一，宿世種植善根，即因成就；第二，生於中國（指佛法興盛之地），即處所相應；第三，親近善知識，請教學習；第四，如所說而修行，遠離各種放逸。具備這四種因緣，稱為『成就善種時』。 九種『解脫善種時』的因緣：有五種因緣：第一，親近善友時；第二，聽聞正法時；第三，持正法時；第四，思正法時。
【English Translation】 English version: The time for the 'Right Dharma' (Zheng Fa) is conditioned by four factors: first, having past karmic causes; second, having genuine faith; third, having aspiration and joy; fourth, generating respect. Possessing these conditions is the time for listening to the Dharma, hence it is called 'one time'. The four conditions for 'Upholding the Right Dharma' (Chi Zheng Fa) are: first, for the sake of one's own perfect practice; second, for the sake of others' accomplished practice; third, for having a place to answer others' inquiries. Possessing these three conditions is the time for 'Upholding the Right Dharma'. The five conditions for 'Contemplating the Right Dharma' (Si Zheng Fa) are: first, contemplating and discerning similarities to select the true Dharma; second, contemplating to make the Dharma more excellent, like refining pure gold; third, contemplating the attainment of the fruit of the Dharma, like the bright moon shining, dispelling clouds, and being pleasing to all, and also like a woman adorning herself with makeup; fourth, contemplating the endlessness of the Dharma, like the Mani jewel (Ru Yi Zhu), from which taking treasures is never exhausted, and selecting the Dharma is also like this, the principles revealed are endless; fifth, contemplating the benefits of the Dharma, like diligently working upon seeing the sunlight, obtaining the taste of the Buddha Dharma, and guiding countless beings. Possessing these five meanings is the 'Time for Contemplation'. The six conditions for 'Cultivating the Right Dharma' (Xiu Zheng Fa) are: first, having sharp roots of wisdom to remove the obstacles of afflictions; second, having sufficient faith to remove karmic obstacles; third, being born in the realms of humans and gods to remove the obstacles of retribution; fourth, delighting in tranquility to remove the obstacles of distraction; fifth, encountering the Buddha's Right Dharma to remove the obstacles of wrong views. Possessing these five conditions is a good time for cultivation. The seven conditions for 'Planting Seeds of Goodness' (Xia Shan Zhong) are: for the sake of generating Bodhicitta (Pu Ti Xin), there are ten conditions: first, relying on the inherent Buddha-nature (Fo Xing); second, relying on a suitable place, namely the realms of humans and gods; third, relying on the foundation of meditation, namely the eight Dhyanas (Ba Chan); fourth, relying on the Three Jewels (San Bao), for the sake of non-retrogression in practice; fifth, relying on the cause, namely all sentient beings, as the cause for planting seeds; sixth, relying on intention, wishing only to generate great Bodhicitta; seventh, relying on wisdom to observe faults and merits; eighth, relying on faith, believing in the Three Jewels, the Four Noble Truths (Si Di), and the Seven Locations; ninth, relying on actions, namely actions like cutting flesh to feed a hawk; tenth, relying on dedication, dedicating all good roots to sentient beings. Possessing these ten conditions is called the 'Time for Planting Seeds of Goodness'. The eight conditions for 'Accomplishing Seeds of Goodness' (Cheng Jiu Shan Zhong) are: there are four conditions: first, planting good roots in past lives, namely the cause is accomplished; second, being born in China (Zhong Guo) (referring to a place where the Dharma flourishes), namely the place is suitable; third, being close to good teachers and seeking instruction; fourth, practicing as taught, staying away from all laxity. Possessing these four conditions is called the 'Time for Accomplishing Seeds of Goodness'. The nine conditions for 'Liberating Seeds of Goodness' (Jie Tuo Shan Zhong) are: there are five conditions: first, the time of being close to good friends; second, the time of hearing the Right Dharma; third, the time of upholding the Right Dharma; fourth, the time of contemplating the Right Dharma.
五歸正法時。具此五事名解脫善種時。十心平等時者。心若高下聽法不入。若能拔沉抑浮念智平等得入正法。名心平等時。具此十義故名一時。又長耳三藏解時云。有三種。一分段時。二不思議時。三假名時。一分段時者。五蘊為體。四相為相。一期報限。如陶家輪。世極即住。名分段身時。二不思議變易時者。謂變易生死相續。於法分齊難知。名不思議變易時。三假名時。外國名劫波。自有三義。一迦羅。二三摩耶。三世流佈。迦羅者此云別相。如制戒律。大戒時聞小戒時不聞。出家時聞在家時不聞。國王時得聞餘人不得聞。二三摩耶時者。此云破邪見時。為五部阿含九分達磨。不簡黑白一切得用。三世流佈者。如雲一時在中首林中一時在恒河岸。調音起轉即是世人法語。令依破邪見時及世流佈時。故名一時。問。此中時者依何建立。答曰。佛地論云。時者即是有為法上假立分位。影像依色心等總假立。故不相應行蘊所攝矣。上來三種不同。總明第三時成就竟。
薄伽梵者。
述曰。第四主成就也。亦作三門分別。第一釋薄伽梵名。第二釋薄伽梵身。第三釋上主字。第一釋薄伽梵名者。瑜伽論云。有大勢力能破大魔故名薄伽梵。又云。坦然安坐菩提座。任運摧魔。有大勢力故名薄伽梵。又依佛地論說。
【現代漢語翻譯】 現代漢語譯本 五歸正法時：具備這五件事，稱為解脫善種之時。 十心平等時：如果心有高下之分，聽法就不能入心。如果能夠去除沉溺，抑制浮躁，念頭和智慧平等，才能進入正法。這稱為心平等時。具備這十種意義，所以稱為一時。 又長耳三藏（Chang Er Sanzang）解釋說，『時』有三種：一是分段時，二是不思議時，三是假名時。 一、分段時：以五蘊（Wu Yun）為體，四相（Si Xiang）為相，一期報盡為止，就像陶家的輪子，世間窮盡就停止，這稱為分段身時。 二、不思議變易時：指變易生死相續不斷，對於法的界限難以知曉，稱為不思議變易時。 三、假名時：外國稱為劫波（Jie Bo），自有三種含義：一、迦羅（Jialuo），二、三摩耶（Sanmoye），三、世流佈。 迦羅（Jialuo）的意思是別相，例如制定戒律，大戒時能聽到，小戒時聽不到；出家時能聽到，在家時聽不到；國王時能聽到，其他人不能聽到。 三摩耶時（Sanmoye Shi）的意思是破邪見時，為五部阿含（Wu Bu Ahan）九分達磨（Jiu Fen Damo），不分黑白，一切都可以使用。 世流佈：例如說一時在首楞嚴經（Shou Leng Yan Jing）中，一時在恒河岸邊，調音開始轉動，就是世人的法語，使人依靠破邪見時和世流佈時，所以稱為一時。 問：這裡所說的『時』，依據什麼建立？ 答：佛地論（Fodi Lun）說：『時』就是在有為法上假立的分位，影像依靠色心等總和假立，所以是不相應行蘊所攝。 以上三種不同的解釋，總共說明了第三種『時』的成就。 薄伽梵（Bhagavan）： 述曰：這是第四種主成就。也分為三個方面來解釋：第一，解釋薄伽梵（Bhagavan）的名稱；第二，解釋薄伽梵（Bhagavan）的身；第三，解釋『上主』二字。 第一，解釋薄伽梵（Bhagavan）的名稱：瑜伽論（Yujia Lun）說：有強大的勢力，能夠摧破大魔，所以稱為薄伽梵（Bhagavan）。 又說：坦然安坐在菩提座上，自然而然地摧伏魔軍，有強大的勢力，所以稱為薄伽梵（Bhagavan）。又依據佛地論（Fodi Lun）所說。
【English Translation】 English version The time of the Five Returns to the Correct Dharma: Possessing these five things is called the time of liberating good seeds. The time of the Ten Minds Being Equal: If the mind has distinctions of high and low, listening to the Dharma will not enter the mind. If one can remove sinking and suppress agitation, with thoughts and wisdom being equal, one can enter the Correct Dharma. This is called the time of the Ten Minds Being Equal. Possessing these ten meanings, it is called 'one time'. Furthermore, Chang Er Sanzang explains that 'time' has three types: first, segmented time; second, inconceivable time; and third, provisional time. First, segmented time: taking the Five Skandhas (Wu Yun) as the substance, the Four Characteristics (Si Xiang) as the appearance, and lasting for one lifetime until the retribution ends, like a potter's wheel, stopping when the world ends. This is called the time of the segmented body. Second, inconceivable transformation time: referring to the continuous succession of transformation and birth and death, where the boundaries of the Dharma are difficult to know. This is called inconceivable transformation time. Third, provisional time: In foreign countries, it is called Kalpa (Jie Bo), which has three meanings: first, Kala (Jialuo); second, Samaya (Sanmoye); and third, worldly propagation. Kala (Jialuo) means distinct characteristics, such as establishing precepts and rules. One can hear the major precepts but not the minor precepts; one can hear when ordained but not when at home; the king can hear, but others cannot. Samaya Time (Sanmoye Shi) means the time of breaking wrong views, for the Five Agamas (Wu Bu Ahan) and Nine Divisions of Dharma (Jiu Fen Damo), without distinguishing between black and white, everything can be used. Worldly propagation: For example, it is said that 'one time' is in the Surangama Sutra (Shou Leng Yan Jing), and 'one time' is on the banks of the Ganges River. The adjustment of tones begins to turn, which is the Dharma language of the world, causing people to rely on the time of breaking wrong views and the time of worldly propagation, hence it is called 'one time'. Question: Upon what is the 'time' mentioned here established? Answer: The Yogacarabhumi-sastra (Fodi Lun) says: 'Time' is the provisional division established on conditioned dharmas. Images rely on the aggregate of form and mind, so it is included in the non-associated formations. The above three different explanations, in total, explain the accomplishment of the third 'time'. Bhagavan: Commentary: This is the fourth accomplishment of the Lord. It is also explained in three aspects: first, explaining the name Bhagavan; second, explaining the body of Bhagavan; and third, explaining the words 'Supreme Lord'. First, explaining the name Bhagavan: The Yogacarabhumi-sastra (Yujia Lun) says: Having great power, able to destroy great demons, therefore called Bhagavan. It also says: Sitting calmly on the Bodhi seat, naturally subduing the armies of demons, having great power, therefore called Bhagavan. Also, according to the Yogacarabhumi-sastra (Fodi Lun).
婆伽梵者。具有六義。第一自在。第二熾盛。第三端嚴。第四名稱。第五吉祥。第六尊貴義。第一自在義者。不為一切煩惱之所擊縛名自在也。第二熾盛義者。為猛炎智火所燒煉故。第三端嚴義者。為三十二相所莊嚴故。第四名稱義者。為一切殊勝功德悉圓滿故。第五吉祥義者。為人天親近供養故。第六尊貴義者。為具一切功德安樂有情故。具斯六義名婆伽梵。言四魔者。一破蘊魔。有漏五蘊為體。二破煩惱魔。一百二十八根本煩惱及隨煩惱為體。三破死魔。有漏五蘊謂無常相名為死魔。四破天魔。第六他化自在天子為天魔故。薩婆多論云。能破四種魔故。故名薄伽梵。又俱舍論云。菩提樹下破一切煩惱魔。金剛座上破一切天魔。留三月命破一切死魔。入涅槃破一切蘊魔。又大集經略述壞魔之義。觀空故壞蘊魔。觀無相故壞煩惱魔。觀無愿故壞死魔。具三迴向菩提故壞天魔。又云。第一觀身不凈壞蘊魔。第二觀受是苦壞煩惱魔。第三觀身無常壞死魔。第四觀法無我壞天魔。具斯六義名薄伽梵。此則第一釋薄伽梵名。第二釋薄伽梵身者。有其三義。一報身。二化身。三法身。第一報身者。為地上菩薩說法。第二化身為二乘人說法。第三法身者。法身常寂自利利他。雖有三種不同為見不異。異如聲聞見丈六身。菩薩見無邊
【現代漢語翻譯】 現代漢語譯本 婆伽梵（Bhagavan，世尊）具有六種含義：第一是自在，第二是熾盛，第三是端嚴，第四是名稱，第五是吉祥，第六是尊貴。第一自在的含義是，不被一切煩惱所束縛，名為自在。第二熾盛的含義是，被猛烈的智慧之火所燒煉。第三端嚴的含義是，被三十二相所莊嚴。第四名稱的含義是，因為一切殊勝的功德都圓滿具足。第五吉祥的含義是，因為人天都親近供養。第六尊貴的含義是，因為具足一切功德，能使有情眾生安樂。具備這六種含義，稱為婆伽梵。 所說的四魔是：一、破蘊魔，以有漏的五蘊為本體。二、破煩惱魔，以一百二十八種根本煩惱以及隨煩惱為本體。三、破死魔，以有漏的五蘊視為無常的相，名為死魔。四、破天魔，以第六天的他化自在天子為天魔。薩婆多論（Sarvastivada）說，因為能破除這四種魔，所以稱為薄伽梵（Bhagavan）。又俱舍論（Abhidharmakosa）說，在菩提樹下破除一切煩惱魔，在金剛座上破除一切天魔，留住三個月的壽命破除一切死魔，進入涅槃破除一切蘊魔。又大集經（Mahasamgraha Sutra）簡略地闡述了壞魔的含義：觀空，所以能壞蘊魔；觀無相，所以能壞煩惱魔；觀無愿，所以能壞死魔；具足三迴向菩提之心，所以能壞天魔。又說：第一，觀身不凈，能壞蘊魔；第二，觀受是苦，能壞煩惱魔；第三，觀身無常，能壞死魔；第四，觀法無我，能壞天魔。具備這六種含義，稱為薄伽梵。 這是第一種解釋薄伽梵的含義。第二種解釋薄伽梵的身，有三種：一、報身，二、化身，三、法身。第一報身，是為地上菩薩說法。第二化身，是為二乘人說法。第三法身，法身常寂，自利利他。雖然有三種不同，但所見沒有差異。不同之處在於，例如聲聞所見是丈六身，菩薩所見是無邊身。
【English Translation】 English version Bhagavan (The Blessed One) possesses six meanings: first, sovereignty; second, splendor; third, perfect beauty; fourth, fame; fifth, auspiciousness; and sixth, nobility. The first meaning, sovereignty, is that one is not bound by all afflictions, hence called sovereign. The second meaning, splendor, is that one is refined by the fierce fire of wisdom. The third meaning, perfect beauty, is that one is adorned with the thirty-two marks. The fourth meaning, fame, is because all excellent merits are fully complete. The fifth meaning, auspiciousness, is because humans and devas draw near and make offerings. The sixth meaning, nobility, is because one possesses all merits and brings happiness to sentient beings. Possessing these six meanings is called Bhagavan. The so-called four maras (demons) are: first, the skandha-mara (demon of aggregates), whose essence is the contaminated five skandhas. Second, the klesha-mara (demon of afflictions), whose essence is the one hundred and twenty-eight fundamental afflictions and secondary afflictions. Third, the mrtyu-mara (demon of death), which regards the contaminated five skandhas as impermanent, hence called the demon of death. Fourth, the deva-mara (demon of devas), which is the Paranirmita-vasavartin deva (deva of controlling the creations of others) of the sixth heaven. The Sarvastivada (Doctrine of Everything Existing) says that because one can destroy these four maras, one is called Bhagavan. Furthermore, the Abhidharmakosa (Treasury of Higher Knowledge) says that under the Bodhi tree, one destroys all klesha-maras; on the Vajra seat, one destroys all deva-maras; by remaining alive for three months, one destroys all mrtyu-maras; and by entering Nirvana, one destroys all skandha-maras. Furthermore, the Mahasamgraha Sutra (Great Collection Sutra) briefly explains the meaning of destroying maras: by contemplating emptiness, one destroys the skandha-mara; by contemplating signlessness, one destroys the klesha-mara; by contemplating wishlessness, one destroys the mrtyu-mara; and by possessing the three turnings towards Bodhi, one destroys the deva-mara. It also says: first, by contemplating the impurity of the body, one destroys the skandha-mara; second, by contemplating that feeling is suffering, one destroys the klesha-mara; third, by contemplating the impermanence of the body, one destroys the mrtyu-mara; and fourth, by contemplating the non-self of dharmas, one destroys the deva-mara. Possessing these six meanings is called Bhagavan. This is the first explanation of the meaning of Bhagavan. The second explanation of the body of Bhagavan has three aspects: first, the sambhogakaya (enjoyment body); second, the nirmanakaya (emanation body); and third, the dharmakaya (dharma body). The first, the sambhogakaya, is for teaching the bodhisattvas on the ground. The second, the nirmanakaya, is for teaching the two vehicles (sravakas and pratyekabuddhas). The third, the dharmakaya, is eternally tranquil, benefiting oneself and others. Although there are three different bodies, the vision is not different. The difference lies in, for example, what sravakas see is a sixteen-foot body, while what bodhisattvas see is a boundless body.
身。諸佛見法性身。如是一繩生於三相。如眼暗為是其蛇。眼明者見其繩。智者審觀唯見其麻。報化法身亦復如是。若其通也即三是一。即一是三。若其述也即三非三。即一非一。如水冰波三種有異。即水是冰。即水是水。水外無波。波外無水。報化法身亦復如是。此即第二釋薄伽梵身竟。第三正解其主字者。依大智度論云。有其五種。一者佛說。二者聖弟子說。三者諸天說。四者神仙說。五者變化說。今明此經即是佛說。佛為教主也。言佛者以覺為義。有其三種。一者自覺。二者覺他。三者覺滿。聲聞為得生空智但能自覺。菩薩雖得法空智為覺未滿。諸佛自覺覺他覺行圓滿故稱為佛也。佛者三界法王。四生慈父。放神光于千剎。灑法雨於五燒。所以外道歸依。天魔稽首。玉毫皎潔地獄照以消亡。頂相岧峣天人莫睹其際。難解難測故號佛焉。上來雖有三種不同。總明第四釋主成就竟。
在室羅筏住誓多林給孤獨園者。
述曰。第五處成就也。亦有三種。第一顯國。第二顯林。第三顯園。第一顯國者。即是室羅筏國也。漢云名聞城也。蓋是碩德廣學鴻儒嘉聲遠震故曰名聞城也。舊云舍衛國。即是中天竺國。佛在世時勝軍王所治之城。週迴六千餘里。其城中有二窣睹婆。一是佛姨母摩訶波提比丘尼精舍。一是
【現代漢語翻譯】 現代漢語譯本 身（指佛的法性之身）。諸佛所見的是法性之身。就像一根繩子，由於觀察者的不同，會產生三種不同的表象。眼睛昏暗的人會誤以為是蛇，眼睛明亮的人能看到是繩子，而智者仔細觀察后只會看到是麻。報身、化身、法身也是如此。如果通達了，就會明白三者實為一體，一體即是三。如果分別敘述，則三者並非完全相同，一體也並非絕對的唯一。就像水、冰、波浪，雖然形態各異，但冰即是水，波浪也離不開水，水外沒有波浪，波浪外也沒有水。報身、化身、法身也是如此。以上是第二部分，解釋薄伽梵（Bhagavan，意為世尊）之身完畢。 第三部分，正式解釋『主』字的含義。依據《大智度論》所說，有五種說法：一是佛說，二是聖弟子說，三是諸天說，四是神仙說，五是變化說。現在說明此經是佛所說，佛是教主。所謂『佛』，以覺悟為意義。有三種覺悟：一是自覺，二是覺他，三是覺行圓滿。聲聞乘獲得了生空智，但只能自覺。菩薩雖然獲得了法空智，但覺悟尚未圓滿。諸佛自覺、覺他、覺行都圓滿，所以被稱為佛。佛是三界之法王，四生之慈父。在千剎土（Ksetra，意為佛土）中放出神光，在五濁惡世中降下法雨。所以外道歸依，天魔稽首。佛的玉毫（Urna，意為白毫相）皎潔，照亮地獄使其消亡。佛的頂相高聳，天人都無法看到其頂端。難以理解，難以測度，所以稱為佛。 以上雖然有三種不同的解釋，總而言之，是第四部分，解釋『主成就』完畢。
『在室羅筏（Sravasti）住誓多林給孤獨園（Jetavana-Anathapindika-arama）者。』
敘述：這是第五種成就，即處所成就。也有三種含義：第一是顯國，第二是顯林，第三是顯園。第一是顯國，即是室羅筏國。漢譯為『名聞城』。大概是因為這裡碩德之人廣學鴻儒，嘉聲遠播，所以稱為名聞城。舊譯為舍衛國，即是中天竺國。佛在世時，勝軍王所治理的城市。周長六千餘里。城中有兩座窣堵波（Stupa，意為佛塔），一座是佛的姨母摩訶波提比丘尼（Mahaprajapati，意為大愛道）的精舍，另一座是...
【English Translation】 English version The body. All Buddhas see the Dharmakaya (Dharmakaya, meaning the body of the Dharma). Just as a single rope can appear in three different forms depending on the observer. Those with dim eyesight mistake it for a snake, those with clear eyesight see it as a rope, and the wise, upon careful examination, see only hemp. The Nirmanakaya (Nirmanakaya, meaning the body of transformation), Sambhogakaya (Sambhogakaya, meaning the body of enjoyment), and Dharmakaya are also like this. If one understands, one realizes that the three are actually one, and one is three. If described separately, the three are not entirely the same, and one is not absolutely unique. Just as water, ice, and waves have different forms, but ice is water, and waves cannot exist without water, and there is no wave outside of water, and no water outside of waves. The Nirmanakaya, Sambhogakaya, and Dharmakaya are also like this. This concludes the second part, explaining the body of Bhagavan (Bhagavan, meaning the Blessed One). The third part, formally explaining the meaning of the word 'Lord'. According to the Mahaprajnaparamita Sastra, there are five kinds of teachings: first, the Buddha's teaching; second, the teaching of the holy disciples; third, the teaching of the devas (Deva, meaning gods); fourth, the teaching of the immortals; and fifth, the teaching of transformations. Now it is explained that this sutra is spoken by the Buddha, and the Buddha is the Lord of the teaching. The so-called 'Buddha' is defined by enlightenment. There are three kinds of enlightenment: first, self-enlightenment; second, enlightening others; and third, perfect enlightenment. The Sravakas (Sravaka, meaning hearers) have attained the wisdom of emptiness of existence, but can only enlighten themselves. Although the Bodhisattvas (Bodhisattva, meaning enlightenment being) have attained the wisdom of emptiness of phenomena, their enlightenment is not yet complete. The Buddhas have perfect self-enlightenment, enlightenment of others, and perfect practice, so they are called Buddhas. The Buddha is the Dharma King of the Three Realms, the compassionate father of the Four Kinds of Birth. He emits divine light in thousands of Ksetras (Ksetra, meaning Buddha-fields), and pours the rain of Dharma in the Five Defilements. Therefore, the heretics take refuge, and the heavenly demons bow their heads. The urna (Urna, meaning the white hair between the eyebrows) of the Buddha is bright and illuminates hell, causing it to disappear. The ushnisha (Ushnisha, meaning the protuberance on the crown of the head) of the Buddha is towering, and even the devas cannot see its top. Difficult to understand, difficult to measure, therefore called Buddha. Although there are three different explanations above, in summary, this is the fourth part, completing the explanation of 'Lord Accomplishment'.
'Dwelling in Jeta's Grove (Jetavana) in Sravasti (Sravasti), in Anathapindika's Park (Anathapindika-arama).'
Narrative: This is the fifth accomplishment, namely the accomplishment of place. There are also three meanings: first, to reveal the country; second, to reveal the grove; and third, to reveal the park. The first is to reveal the country, which is the country of Sravasti. The Chinese translation is 'City of Renown'. It is probably because the virtuous people here are widely learned and renowned, and their good reputation is far-reaching, so it is called the City of Renown. The old translation is Shravasti, which is the country of Central India. When the Buddha was in the world, it was the city ruled by King Prasenajit. It is more than six thousand li in circumference. There are two stupas (Stupa, meaning pagoda) in the city, one is the vihara (Vihara, meaning monastery) of the Buddha's aunt, Mahaprajapati (Mahaprajapati, meaning Great Mother of Mankind), and the other is...
須達長者故宅中窣睹婆。此即第一顯國竟。第二顯林者。即是住誓多林。大智度論云。為憐愍眾生故住誓多林。言住者四威儀中是其一住。住有三種。一天住。二梵住。三聖住。一天住者。為佈施持戒忍辱得三事故得生天。名為天住。第二梵住者。為四無量心慈悲喜捨得生梵天(乃至)非想非非想天。名為梵住。第三聖住者。為行空無相無愿住三空三昧。故名聖住。智度論云。復有四種住。一天。二梵。三聖。四佛住。前三住者為聲聞緣覺等。四佛住者首楞嚴三昧八萬四千諸法藏故。故名為佛住。言誓多林者。漢云最勝林也。即此城外東南五里有誓多林。即是祇陀太子所施之林。祇陀者翻云戰勝王。故名戰勝也。此是第二顯林竟。次第三顯園者。涅槃經云。園者須達為佛而買。林太子所施。又解初國通化處。即室羅筏國。後園別化處。即誓多林。在國為化俗流。住園為統僧眾。亦是喧靜雙舉。道俗兼明。佛在世時。勝軍王所治國也。傳之異國。稱曰遠聞。遠聞有四。一具財寶。二妙欲境。三饒多聞。四豐解脫。城內故墓上有窣睹婆。是佛姨母精舍。次東有窣睹婆。是須達故宅也。此云善勝。城東南五六里有誓多林。此云勝林。舊云祇陀。是給孤獨園。昔善施為佛建立伽藍。今以荒廢也。東門左右各各建石柱高七十尺餘
【現代漢語翻譯】 現代漢語譯本 須達長者（Sudatta）的舊宅中的窣堵波（Stupa，佛塔）。這是第一顯國（the first manifestation of the country）完畢。 第二顯林（the second manifestation of the forest）是指住在誓多林（Jetavana，逝多林）。《大智度論》（Mahaprajnaparamita-sastra）中說，爲了憐憫眾生而住在誓多林。『住』是指四威儀（four kinds of deportment）中的一種。住有三種：一天住、二梵住、三聖住。一天住是指通過佈施、持戒、忍辱這三種事而得生天，稱為天住。第二梵住是指爲了四無量心（four immeasurable minds）：慈、悲、喜、舍，而得生梵天（Brahmaloka）（乃至）非想非非想天（Neither perception nor non-perception），稱為梵住。第三聖住是指爲了行空、無相、無愿，住於三空三昧（three samadhis on emptiness），所以稱為聖住。《智度論》中說，又有四種住：一天、二梵、三聖、四佛住。前三種住是為聲聞（Sravaka，聲聞乘）、緣覺（Pratyekabuddha，緣覺乘）等。第四佛住是指首楞嚴三昧（Surangama Samadhi）八萬四千諸法藏（eighty-four thousand collections of Dharmas），所以稱為佛住。 誓多林，漢譯為最勝林。就在此城外東南五里處有誓多林，就是祇陀太子（Prince Jeta）所佈施的林。祇陀，翻譯為戰勝王，所以名為戰勝。這是第二顯林完畢。 接下來是第三顯園（the third manifestation of the garden）。《涅槃經》（Nirvana Sutra）中說，園是須達（Sudatta）為佛而買，林是太子所施。又解釋說，最初在國中普遍教化，即室羅筏國（Sravasti）。後來在園中分別教化，即誓多林。在國中是爲了教化世俗之人，住在園中是爲了統領僧眾。這也是喧鬧與寂靜並舉，道俗兼顧。佛在世時，是勝軍王（King Prasenajit）所治理的國家。流傳到異國，稱為遠聞。遠聞有四種：一具財寶，二妙欲境，三饒多聞，四豐解脫。城內的舊墓上有窣堵波，是佛姨母（Buddha's maternal aunt）的精舍。再往東有窣堵波，是須達的舊宅，這裡稱為善勝。城東南五六里有誓多林，這裡稱為勝林。舊時稱為祇陀，是給孤獨園（Anathapindika's Garden）。從前善施（Sudatta）為佛建立了伽藍（Sangharama，僧伽藍摩），現在已經荒廢了。東門左右各建有石柱，高七十餘尺。
【English Translation】 English version The Stupa in Sudatta's (Sudatta, a wealthy merchant) old residence. This concludes the first manifestation of the country. The second manifestation of the forest refers to residing in Jetavana (Jetavana, the grove of Jeta). The Mahaprajnaparamita-sastra states that it is to have compassion for sentient beings that one resides in Jetavana. 'Residing' refers to one of the four kinds of deportment. There are three types of residing: first, heavenly residing; second, Brahma residing; and third, saintly residing. Heavenly residing refers to being born in the heavens through the three deeds of giving, upholding precepts, and patience, and is called heavenly residing. The second, Brahma residing, refers to being born in the Brahma heaven (Brahmaloka) (up to) the realm of Neither perception nor non-perception through the four immeasurable minds: loving-kindness, compassion, joy, and equanimity, and is called Brahma residing. The third, saintly residing, refers to residing in the three samadhis on emptiness—emptiness, signlessness, and wishlessness—and is therefore called saintly residing. The Wisdom Sutra states that there are four types of residing: heavenly, Brahma, saintly, and Buddha residing. The first three types of residing are for Sravakas (Sravaka, Hearers), Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and the like. The fourth, Buddha residing, refers to the Surangama Samadhi and the eighty-four thousand collections of Dharmas, and is therefore called Buddha residing. Jetavana is translated into Chinese as 'Most Victorious Forest'. Five li southeast of this city is Jetavana, the forest donated by Prince Jeta (Prince Jeta). Jeta is translated as 'Victorious King', hence the name 'Victorious'. This concludes the second manifestation of the forest. Next is the third manifestation of the garden. The Nirvana Sutra states that the garden was bought by Sudatta (Sudatta) for the Buddha, and the forest was donated by the prince. It is also explained that the initial universal transformation took place in the country, namely Sravasti (Sravasti). Later, the separate transformation took place in the garden, namely Jetavana. Being in the country was for transforming worldly people, while residing in the garden was for leading the Sangha. This is also a dual approach of noise and quiet, clarifying both the path and the laity. When the Buddha was in the world, it was the country ruled by King Prasenajit (King Prasenajit). Passed down to foreign lands, it is called 'Far-Reaching Fame'. Far-Reaching Fame has four aspects: first, possessing wealth and treasures; second, wonderful objects of desire; third, abundant learning; and fourth, abundant liberation. There is a Stupa on the old tomb within the city, which is the nunnery of the Buddha's maternal aunt (Buddha's maternal aunt). Further east is a Stupa, which is Sudatta's old residence, here called 'Good Victory'. Five or six li southeast of the city is Jetavana, here called 'Victorious Forest'. Formerly called Jeta, it is Anathapindika's Garden (Anathapindika's Garden). In the past, Sudatta (Sudatta) established a Sangharama (Sangharama, monastery) for the Buddha, which is now desolate. Stone pillars, over seventy feet high, are erected on the left and right of the east gate.
。無憂王造也。善施長者仁而慈愍。積而能散拯濟貧乏哀恤孤老。時美其德號給孤園焉。聞佛功德。深生尊敬。建大精舍請佛降臨。命舍利子隨而膽揆。唯太子誓多林園其園處閉靜。善施往詣具以情告。太子戲言希金遍地我園方賣。善施聞之生喜悅。即出金藏依言布地。有小未遍。太子請留曰。佛誠良福田。宜可種植。善施即於此地建立精舍。佛告阿難曰。園地善施所置。樹林誓多所施。二人同心式崇功業。自今已去應名此地為誓多林給孤獨園。然聖人形無定方。寧有常處。但為物生信故委具題施樹買園如別。賢愚經說。彼云舍衛城國。波斯匿王輔相大臣名須達多。廣說巨富道德。云有其七兒。六已取婦。唯第七者未婚。為欲揀擇殊勝咨容。囑諸婆羅門令為尋覓。後於王舍城中有長者護珍。唯有一女端嚴無比。乃往彼國論其婚事。正見其家欲請佛僧辦諸供具。無暇相承。須達怪問欲何所為。答曰。迎請佛也。須達忽聞佛名身毛皆豎。如有所得。心懷悅預。重問云。何名佛。長者對曰。汝不可聞。迦毗羅城白飯子。姓瞿曇氏。字悉達多。其生未久。相師佔之當必輪王。棄捨出家無師自覺。貪恚癡盡其心平等。于諸眾生猶如父母等視一子。雖勝一切而無憍慢。涂割二事其心無二。十力四無畏五智三昧大慈大悲及三念處故號
為佛。明請我請。是故匆匆未暇相待。須達言。善哉大士所言。佛者功德無量。今在何處。長者答言。今在此間王舍城。住迦蘭陀竹林精舍。須達心念其佛。佛無量功德。忽然光明。其明猛盛猶如日輪。即尋光出至城門下。如來神力門自開。門路有天祠。須達禮之。尋還黑闇。心生惶怖。欲還本處。城有一天神。告須達言。仁者子往如來所有多善利。須達言。云何善利。天言。長者。假使有人。真實給絞駿馬百疋。寶車百乘。鑄金為人其數復百。端政女人身佩瓔珞。眾寶廁填上妙宮宅殿堂屋宇雕文刻鑄。金盤銀粟數各一百。以施一人。如是展轉盡閻浮提所須功德。不如有人發意一步詣如來所。須達多言。善男子汝是誰耶。天言。長者。我是相勝婆羅門子。汝往昔善知識也。我往日見舍利弗大目犍連心生歡喜。捨身得作北方天王毗沙門子。專知守護此王舍城。我見舍利弗心生歡喜。尚得如是妙好之身。況見如來無上法王。須達多聞已即還佛所。頂禮佛足。佛為說法。得須陀洹果。便請世尊降臨舍衛。佛則語言。卿舍衛國有精舍相容受否。須達多言。佛若垂顧。便即營辦。佛默然受須達請。復言。從生已來未為斯事。唯愿如來遣舍利弗指受儀則。爾時如來敕舍利弗。與須達共乘一車。以神力故經一日夜到舍衛國。時須達多
【現代漢語翻譯】 現代漢語譯本 是佛（Buddha，覺悟者）。你說明天請我，我說明天請你。因此，時間緊迫，無法互相等待。須達（Sudatta，給孤獨長者）說：『善哉，大士所言極是。佛的功德無量，現在在哪裡？』 長者回答說：『現在就在這王舍城（Rajagrha），住在迦蘭陀竹林精舍（Kalandaka Venuvana）。』 須達心念佛的無量功德，忽然光明大盛，猶如日輪。他便循著光明來到城門下。如來的神力使城門自動打開。門路旁有一座天祠，須達向它行禮，隨即又陷入黑暗，心中惶恐，想要回到原來的地方。這時，城裡的一位天神告訴須達說：『仁者，前往如來處，會有很多善利。』 須達問：『什麼是善利？』 天神說：『長者，假使有人，真實地給予一百匹精壯的駿馬，一百輛寶車，鑄造一百個金人，還有一百個容貌端莊的女人，身上佩戴著瓔珞，用各種珍寶裝飾，以及上好的宮殿宅院，殿堂屋宇雕樑畫棟，還有一百盤金粟和一百盤銀粟，用來佈施給一個人。像這樣輾轉施捨，用盡整個閻浮提（Jambudvipa，我們所居住的這個世界）所需的功德，也不如有人發心邁出一步前往如來處。』 須達多問：『善男子，你是誰？』 天神說：『長者，我是相勝婆羅門（Samjnajaya Brahmana）的兒子，你往昔的善知識。我往日見到舍利弗（Sariputra）和大目犍連（Maha Maudgalyayana），心生歡喜，捨棄身軀后得以成為北方天王毗沙門（Vaisravana）的兒子，專門負責守護這座王舍城。我見到舍利弗心生歡喜，尚且能得到如此美妙的身軀，更何況是見到如來無上法王呢？』 須達多聽聞后，立即回到佛所，頂禮佛足。佛為他說法，使他證得須陀洹果（Srotapanna，入流果）。他便邀請世尊降臨舍衛國（Sravasti）。佛便問：『你的舍衛國是否有精舍可以容納我？』 須達多說：『佛若垂顧，我便立即營辦。』 佛默然接受了須達的邀請。須達多又說：『我從出生以來從未做過這樣的事情，唯愿如來派遣舍利弗來指導接受儀軌。』 這時，如來敕令舍利弗與須達共乘一車，憑藉神力，經過一日一夜到達舍衛國。當時須達多
【English Translation】 English version Being a Buddha (Buddha, the Awakened One). You said you would invite me tomorrow, and I said I would invite you tomorrow. Therefore, time is pressing, and there is no time to wait for each other. Sudatta (Sudatta, Anathapindika) said, 'Excellent, Great Being, what you say is true. The merits of the Buddha are immeasurable. Where is he now?' The elder replied, 'He is now in this Rajagrha (Rajagrha), residing in the Kalandaka Venuvana (Kalandaka Venuvana).' Sudatta, thinking of the Buddha's immeasurable merits, suddenly saw a great light, as bright as the sun. He followed the light to the city gate. By the power of the Tathagata, the gate opened by itself. There was a shrine to a deva (deva, a god) by the gate. Sudatta paid homage to it, and then it became dark again. He was frightened and wanted to return to where he had been. Then a deva in the city said to Sudatta, 'Virtuous one, going to the Tathagata will bring many benefits.' Sudatta asked, 'What are the benefits?' The deva said, 'Elder, suppose someone were to give one hundred strong and swift horses, one hundred jeweled carriages, one hundred golden statues of men, and one hundred beautiful women adorned with necklaces and various jewels, as well as excellent palaces, mansions, halls, and houses with carved and engraved decorations, and one hundred plates of golden rice and one hundred plates of silver rice, to one person. Even if such giving were extended throughout Jambudvipa (Jambudvipa, the world we live in), the merit would not equal that of someone who takes one step towards the Tathagata with a sincere intention.' Sudatta asked, 'Good man, who are you?' The deva said, 'Elder, I am the son of Samjnajaya Brahmana (Samjnajaya Brahmana), a good friend of yours from the past. In the past, when I saw Sariputra (Sariputra) and Maha Maudgalyayana (Maha Maudgalyayana), I rejoiced and, after abandoning my body, was able to become the son of Vaisravana (Vaisravana), the Northern Heavenly King, who is responsible for guarding this Rajagrha. Seeing Sariputra made me happy, and I was able to obtain such a wonderful body. How much more so when seeing the Tathagata, the unsurpassed Dharma King?' Having heard this, Sudatta immediately returned to the Buddha, prostrated himself at his feet. The Buddha preached the Dharma to him, enabling him to attain the fruit of Srotapanna (Srotapanna, Stream-enterer). He then invited the World-Honored One to come to Sravasti (Sravasti). The Buddha then asked, 'Does your Sravasti have a monastery that can accommodate me?' Sudatta said, 'If the Buddha would deign to come, I would immediately arrange it.' The Buddha silently accepted Sudatta's invitation. Sudatta then said, 'I have never done such a thing since I was born. I wish the Tathagata would send Sariputra to instruct me on the proper procedures.' At that time, the Tathagata ordered Sariputra to ride in a chariot with Sudatta, and by his divine power, they arrived in Sravasti after one day and one night. At that time, Sudatta
白舍利弗言。此大城外何處有地不近不遠。多有池泉樹林華果清凈閑務。我當於中造立精舍。時舍利弗言。祇陀園林最為第一。須達多遂往謂祇陀曰。我欲為佛造立精舍。唯仁者園中可堪造立。吾今欲買能見與否。祇陀答曰。設以真金布地猶不相與。須達多言。林地囑我。汝便取金。祇陀答曰。我園不賣云何取金。須達言。若意不可共往斷事人所。即共俱至斷事人所。斷事人言。園囑須達祇陀取金。即時須臾車馬載負真金布地。一日之中五百金而未周遍。須達沉吟。祇陀曰。長者若悔隨意聽止。須達多言。吾不悔也。自念當出何藏金足。祇陀念言。如來法王真實無上。所說妙法清凈無染。故使斯人輕寶。乃爾即語須達言。余未遍者不復須金。請見相與。我自為佛造立門樓。常使如來經游出入。祇陀自造門樓。時須達多七日之中造立大房三百口禪房靜室六十三所。冬屋夏堂一切具足。即執香爐。向王舍城遙作是言。所設已辦。唯愿如來慈哀憐愍為諸眾生受是住處。佛時懸知。即與大眾發王舍城。譬如壯士屈申臂頃。至舍衛國祇陀園林須達精舍。佛既到已。須達多以其所設奉施如來。佛時受已即住其中。故云住誓多林給孤獨園也。又準真諦三藏。如經中說。須達過去為拘留孫佛。時於此地造立精舍。爾時地廣四十里。須達
{ "translations": [ "現代漢語譯本", "白舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『在這大城之外，哪裡有不遠不近的地方，有許多池塘、樹林、花果，清凈而安靜，我可以建造精舍（Vihāra，佛教寺院）？』", "舍利弗說：『祇陀園林（Jetavana，又稱祇園精舍）最為第一。』", "須達多（Sudatta，又稱給孤獨長者，Anāthapiṇḍika，佛教大護法）於是前往告訴祇陀（Jeta，祇陀太子的名字）說：『我想為佛陀建造精舍，只有您的園林可以建造，我現在想買，可以嗎？』", "祇陀回答說：『即使用真金鋪滿地面，我也不賣。』", "須達多說：『把林地託付給我，您就收取黃金。』", "祇陀回答說：『我的園林不賣，怎麼收取黃金？』", "須達多說：『如果不同意，就一起去請斷事人（仲裁者）來裁決。』", "於是他們一起去到斷事人那裡，斷事人說：『園林託付給須達多，祇陀收取黃金。』", "當時，立刻用車馬裝載真金鋪地，一天之內用了五百金還沒有鋪滿。", "須達多沉吟不語，祇陀說：『長者如果後悔，可以隨意停止。』", "須達多說：『我不後悔。』心中想著應該從哪個倉庫取出足夠的黃金。", "祇陀心想：『如來（Tathāgata，佛陀的稱號之一）是法王，真實無上，所說的妙法清凈無染，所以使這個人輕視財寶到這種程度。』", "於是告訴須達多說：『剩下的沒有鋪滿的地方，不需要再用黃金了，請允許我把這塊地送給您。我親自為佛陀建造門樓，經常讓如來經過出入。』", "祇陀親自建造門樓，當時須達多在七天之內建造了三百間大房，六十三所禪房靜室，冬屋夏堂，一切都完備了。", "於是手執香爐，向著王舍城（Rājagṛha，古印度摩揭陀國首都）遙遙地說：『所建造的已經完備，唯愿如來慈悲憐憫，爲了眾生接受這個住處。』", "佛陀當時已經知道，立刻與大眾從王舍城出發，譬如壯士屈伸手臂那麼快，到達舍衛國（Śrāvastī，古印度憍薩羅國首都）祇陀園林須達精舍。", "佛陀到達后，須達多將所建造的奉獻給如來，佛陀當時接受了，就住在其中，所以說住在誓多林給孤獨園（Jetavanārāmanāthapindika，即祇樹給孤獨園）。", "又根據真諦三藏（Paramārtha，南朝梁代翻譯家）所說，如經中所說，須達多過去是拘留孫佛（Krakucchanda，過去七佛之一）時，就在這塊地上建造精舍，當時土地廣闊四十里。", "須達多" ], "english_translations": [ "English version", 'The Venerable Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said: \'Outside this great city, where is a place that is neither too near nor too far, with many ponds, forests, flowers, fruits, clean and quiet, where I can build a Vihāra (Buddhist monastery)?\'', 'Śāriputra said: \'The Jetavana (also known as the Jeta Grove) is the best.\'', 'Sudatta (also known as Anāthapindika, a great protector of Buddhism) then went to Jeta (the name of Prince Jeta) and said: \'I want to build a Vihāra for the Buddha. Only your garden is suitable for building. I want to buy it now. Is it possible?\'', 'Jeta replied: \'Even if you cover the ground with real gold, I will not sell it.\'', 'Sudatta said: \'Entrust the forest land to me, and you can take the gold.\'', 'Jeta replied: \'My garden is not for sale, how can I take the gold?\'', 'Sudatta said: \'If you do not agree, let\'s go to the arbitrators together to decide.\'', 'So they went to the arbitrators together, and the arbitrators said: \'The garden is entrusted to Sudatta, and Jeta takes the gold.\'', 'At that time, carts and horses were immediately loaded with real gold to pave the ground, and five hundred gold pieces were used in one day, but it was not yet covered.', 'Sudatta hesitated, and Jeta said: \'If you regret it, you can stop at any time.\'', 'Sudatta said: \'I do not regret it.\' He thought to himself which treasury he should take enough gold from.', 'Jeta thought: \'The Tathāgata (one of the titles of the Buddha) is the Dharma King, truly supreme, and the wonderful Dharma he speaks is pure and undefiled, so that this person despises treasures to this extent.\'', 'So he said to Sudatta: \'The remaining places that have not been covered do not need to use gold anymore. Please allow me to give you this land. I will personally build a gatehouse for the Buddha, and often let the Tathāgata pass in and out.\'', 'Jeta personally built the gatehouse. At that time, Sudatta built three hundred large rooms and sixty-three meditation rooms and quiet rooms in seven days, with winter houses and summer halls, everything was complete.', 'Then he held the incense burner and said remotely towards Rājagṛha (the capital of the ancient Indian kingdom of Magadha): \'What has been built is complete. May the Tathāgata have compassion and pity, and accept this dwelling place for the sake of all beings.\'', 'The Buddha already knew at that time, and immediately set off from Rājagṛha with the assembly, as quickly as a strong man bends and stretches his arms, and arrived at the Jetavana Sudatta Vihāra in Śrāvastī (the capital of the ancient Indian kingdom of Kosala).', 'After the Buddha arrived, Sudatta dedicated what he had built to the Tathāgata, and the Buddha accepted it at that time and lived in it, so it is said that he lived in the Jetavanārāmanāthapindika (i.e., the Jeta Grove Anāthapindika Garden).', 'According to Paramārtha (a translator of the Liang Dynasty in the Southern Dynasties), as it is said in the scriptures, Sudatta was Krakucchanda (one of the past seven Buddhas) in the past, and he built a Vihāra on this land at that time. At that time, the land was forty miles wide.', 'Sudatta' ] }
名毗沙長者。以金布地。寶衣覆之而為供養。俱那含牟尼佛時長者名大家主。爾時此地廣三十里。迦葉佛時亦立精舍。爾時此地廣二十里。長者名大惓。於今釋迦牟尼佛時此地廣十里。以金布地。后彌勒佛時。此地廣四十里。以七寶布地。爾時為儴佉王出家修道得阿羅漢果。問俱舉城園隨一即得。何須雙舉。答曰。真諦記云。住處有二。一境界處。二依止處。住境界處為化在家之徒。往依止處為統出家之遠人。令知國境界住處后。舉祇園為近人令知依止別處故。又傳中說於此城邊有二精舍。一是磨伽羅小堂。二是給孤獨園。恐濫小堂故標園處。今總八義。一為化緇素二眾。二為遠近二人。三為簡濫。四為喧靜兩亡。五為悲智二事。六為道體道緣。七為自利利他。八為成無住道。隨其所應故舉二處。游化居止目足為在。游化在城。居止在園之與住其義一也。上來廣釋總明第五處成就竟。
與大苾芻眾千二百五十人俱者。
述曰。次當第六眾成就也。亦有三種。一顯聲聞眾。二顯菩薩眾。三顯諸天眾。且第一聲聞眾者。即與大苾芻眾千二百五十人俱。是今者先顯聲聞。后彰菩薩。言與者以自兼彼故言為與。言大者為拔群超眾故言為大。又言大者梵云摩訶。摩訶此言大也。具三藏義。一大二多三勝。言大者非小
【現代漢語翻譯】 現代漢語譯本： 名毗沙長者（Vishakha，一位長者的名字）。以黃金鋪地，用珍貴的衣物覆蓋其上作為供養。在俱那含牟尼佛（Krakucchanda Buddha）時期，這位長者的名字叫大家主。當時這塊土地廣三十里。在迦葉佛（Kasyapa Buddha）時期，也曾在此建立精舍。當時這塊土地廣二十里，長者的名字叫大惓。如今在釋迦牟尼佛（Sakyamuni Buddha）時期，這塊土地廣十里，用黃金鋪地。將來彌勒佛（Maitreya Buddha）時期，這塊土地廣四十里，用七寶鋪地。那時儴佉王（Sankha Raja）會出家修道，證得阿羅漢果。
問：只舉俱舉城園中的一個就可以，為什麼需要兩個都舉？
答：真諦（Paramartha）的記載說，住處有兩種：一是境界處，二是依止處。住在境界處是爲了教化在家的信徒，前往依止處是爲了統領出家的遠方之人。讓（在家信徒）知道國家的境界住處后，舉祇園（Jetavana）是爲了讓近處的人知道依止的別處。另外，傳說中說，在這座城邊有兩座精舍，一是磨伽羅小堂，二是給孤獨園（Anathapindika's Park）。恐怕與小堂混淆，所以標明園處。現在總共有八個意義：一是為教化僧俗二眾，二是為遠近二人，三是為簡別混淆，四是為喧鬧和寂靜兩方面，五是為悲和智兩件事，六是為道體和道緣，七是為自利和利他，八是為成就無住之道。根據其所應，所以舉兩個地方。游化和居住止息，眼睛和腳所在之處即為所在。游化在城中，居住止息在園中，與『住』的意義是一樣的。以上廣泛解釋，總共說明第五處成就完畢。
『與大苾芻眾千二百五十人俱』。
述：接下來是第六眾成就。也有三種：一是顯聲聞眾，二是顯菩薩眾，三是顯諸天眾。首先說第一聲聞眾，就是『與大苾芻眾千二百五十人俱』。這是先顯示聲聞，后彰顯菩薩。說『與』，是因為自己兼顧他們，所以說是『與』。說『大』，是爲了超越眾人，所以說是『大』。又說『大』，梵文是摩訶（Mahā），摩訶的意思是『大』。具備三藏的意義：一大，二多，三勝。說『大』，不是小。 English version: Named Vishakha (Vishakha, the name of an elder). He spread gold on the ground and covered it with precious clothes as an offering. During the time of Krakucchanda Buddha (Krakucchanda Buddha), the elder's name was Mahagrihapati. At that time, this land was 30 li in breadth. During the time of Kasyapa Buddha (Kasyapa Buddha), a monastery was also built here. At that time, this land was 20 li in breadth, and the elder's name was Mahatyaga. Now, during the time of Sakyamuni Buddha (Sakyamuni Buddha), this land is 10 li in breadth, and it is paved with gold. In the future, during the time of Maitreya Buddha (Maitreya Buddha), this land will be 40 li in breadth, and it will be paved with seven treasures. At that time, King Sankha (Sankha Raja) will renounce the world, cultivate the path, and attain the fruit of Arhat.
Question: It would be sufficient to mention either the city or the garden; why is it necessary to mention both?
Answer: The record of Paramartha (Paramartha) says that there are two kinds of dwelling places: one is the place of the realm, and the other is the place of reliance. Dwelling in the place of the realm is for teaching the lay followers, and going to the place of reliance is for leading the renunciant people from afar. After letting (the lay followers) know the dwelling place of the realm of the country, mentioning Jetavana (Jetavana) is to let the people nearby know the separate place of reliance. Furthermore, it is said in the tradition that there are two monasteries beside this city: one is the Magara Small Hall, and the other is Anathapindika's Park (Anathapindika's Park). Fearing confusion with the Small Hall, the location of the park is specified. Now, there are a total of eight meanings: first, to teach both monastic and lay communities; second, for people near and far; third, to distinguish from confusion; fourth, for both noise and quiet; fifth, for both compassion and wisdom; sixth, for both the essence and conditions of the path; seventh, for both self-benefit and benefiting others; eighth, to accomplish the path of non-abiding. According to what is appropriate, therefore, two places are mentioned. Wandering and dwelling, wherever the eyes and feet are, that is where one is. Wandering in the city, dwelling in the park, is the same as 'dwelling'. The above is a broad explanation, altogether clarifying the accomplishment of the fifth place.
'Together with a great assembly of bhikshus, one thousand two hundred and fifty people.'
Commentary: Next is the accomplishment of the sixth assembly. There are also three kinds: first, to reveal the assembly of sravakas; second, to reveal the assembly of bodhisattvas; third, to reveal the assembly of devas. First, speaking of the assembly of sravakas, it is 'together with a great assembly of bhikshus, one thousand two hundred and fifty people'. This is to first reveal the sravakas and then manifest the bodhisattvas. Saying 'with' is because one includes them, therefore it is said 'with'. Saying 'great' is to surpass the multitude, therefore it is said 'great'. Also, saying 'great', in Sanskrit it is Mahā (Mahā), and Mahā means 'great'. It possesses the meaning of the three pitakas: one, great; two, many; three, superior. Saying 'great' is not small.
【English Translation】 English version: Named Vishakha (Vishakha, the name of an elder). He spread gold on the ground and covered it with precious clothes as an offering. During the time of Krakucchanda Buddha (Krakucchanda Buddha), the elder's name was Mahagrihapati. At that time, this land was 30 li in breadth. During the time of Kasyapa Buddha (Kasyapa Buddha), a monastery was also built here. At that time, this land was 20 li in breadth, and the elder's name was Mahatyaga. Now, during the time of Sakyamuni Buddha (Sakyamuni Buddha), this land is 10 li in breadth, and it is paved with gold. In the future, during the time of Maitreya Buddha (Maitreya Buddha), this land will be 40 li in breadth, and it will be paved with seven treasures. At that time, King Sankha (Sankha Raja) will renounce the world, cultivate the path, and attain the fruit of Arhat.
Question: It would be sufficient to mention either the city or the garden; why is it necessary to mention both?
Answer: The record of Paramartha (Paramartha) says that there are two kinds of dwelling places: one is the place of the realm, and the other is the place of reliance. Dwelling in the place of the realm is for teaching the lay followers, and going to the place of reliance is for leading the renunciant people from afar. After letting (the lay followers) know the dwelling place of the realm of the country, mentioning Jetavana (Jetavana) is to let the people nearby know the separate place of reliance. Furthermore, it is said in the tradition that there are two monasteries beside this city: one is the Magara Small Hall, and the other is Anathapindika's Park (Anathapindika's Park). Fearing confusion with the Small Hall, the location of the park is specified. Now, there are a total of eight meanings: first, to teach both monastic and lay communities; second, for people near and far; third, to distinguish from confusion; fourth, for both noise and quiet; fifth, for both compassion and wisdom; sixth, for both the essence and conditions of the path; seventh, for both self-benefit and benefiting others; eighth, to accomplish the path of non-abiding. According to what is appropriate, therefore, two places are mentioned. Wandering and dwelling, wherever the eyes and feet are, that is where one is. Wandering in the city, dwelling in the park, is the same as 'dwelling'. The above is a broad explanation, altogether clarifying the accomplishment of the fifth place.
'Together with a great assembly of bhikshus, one thousand two hundred and fifty people.'
Commentary: Next is the accomplishment of the sixth assembly. There are also three kinds: first, to reveal the assembly of sravakas; second, to reveal the assembly of bodhisattvas; third, to reveal the assembly of devas. First, speaking of the assembly of sravakas, it is 'together with a great assembly of bhikshus, one thousand two hundred and fifty people'. This is to first reveal the sravakas and then manifest the bodhisattvas. Saying 'with' is because one includes them, therefore it is said 'with'. Saying 'great' is to surpass the multitude, therefore it is said 'great'. Also, saying 'great', in Sanskrit it is Mahā (Mahā), and Mahā means 'great'. It possesses the meaning of the three pitakas: one, great; two, many; three, superior. Saying 'great' is not small.
聲聞。為天王人王大人所供養。又八義故名大。一者數大。千二百等。二者名大。名稱遠聞。三者德大。大阿羅漢故。四者離大。大障礙斷故。五者性大。功德智慧波羅蜜多種性故。六者識大。故大人所識故。七者趣大。迴向大菩提故。八者歒大。能破外道故。言多也。言勝者具八義中。言苾芻者有其三義。一怖魔。二乞士。三破惡。言怖魔者。為出家之時。上動魔宮下利群品。以魔怖故。故名怖魔。言乞士者。為離四邪命故言乞士。言四邪命者。一下口食。為合和湯藥種植果實所得利養已自供身。名為下口食。二仰口食。為仰星．宿占相吉兇所得利養以自供身。名為仰口食。三方口食。為諂曲兩口巧說多端為國使命以得利養自供身名方口食。四維口食者。誦咒禁龍縛鳥名維口食。離此四種邪求活命故名乞士。言破惡者。撝智慧劍殺煩惱賊故名破惡。具斯三義故名比丘。言比丘言慕道處處。常持寶錫依僧肅肅如護明珠。乞食巡門侵寒暑而□利物。披灰攘服履霜雪以度眾生。皆能降伏魔軍摧折外道。所以果名殺賊。因號怖魔。應供聲震十方。度人名流三界。解脫床而同坐。涅槃山以齊登。拯四趣而絕胞胎。背五燒而歸寂滅。具斯三義故厥號比丘。言千二百五十人者。律及因果經說。佛初成道度憍陳如．摩訶男．婆提．婆
【現代漢語翻譯】 現代漢語譯本 聲聞（Śrāvaka，聽聞佛法而悟道者）。他們被天王、人王、大人所供養。又因為八種原因被稱為『大』。第一，數量眾多，有一千二百五十人等。第二，名聲遠揚。第三，德行高尚，因為他們是大阿羅漢的緣故。第四，遠離煩惱，因為他們斷除了巨大的障礙。第五，本性殊勝，具備功德智慧波羅蜜多的多種特性。第六，見識廣博，所以被大人所認識。第七，趣向崇高，迴向于偉大的菩提。第八，能戰勝外道。這是說他們能力強大。說到『勝』，是因為他們具備這八種含義。說到『苾芻』（bhikṣu，出家男子），有三種含義。第一，怖魔（bhayamāra，使魔恐懼）。第二，乞士（bhikṣita，乞食者）。第三，破惡（bhinna-klesha，破除惡行）。說到『怖魔』，是因為出家之時，上能震動魔宮，下能利益眾生，使魔王感到恐懼，所以稱為『怖魔』。說到『乞士』，是爲了遠離四種邪命（catvāri mithyā-ājīvāni，錯誤的謀生方式）而稱為『乞士』。說到四種邪命，第一是下口食，指通過調和湯藥、種植果實等方式獲取利益來供養自己，稱為下口食。第二是仰口食，指通過仰觀星象、占卜吉兇等方式獲取利益來供養自己，稱為仰口食。第三是方口食，指通過諂媚、兩面三刀、巧言令色，充當國家使者等方式獲取利益來供養自己，稱為方口食。第四是維口食，指通過誦咒、禁龍、縛鳥等方式獲取利益。遠離這四種邪求活命的方式，所以稱為『乞士』。說到『破惡』，是指揮舞智慧之劍，殺死煩惱之賊，所以稱為『破惡』。具備這三種含義，所以稱為比丘。比丘們慕道修行，處處常持寶錫（khakkhara，錫杖），依僧團而住，恭敬謹慎如同守護明珠。他們乞食巡門，不畏寒暑而利益眾生。他們身披糞掃衣（pāṃśukūla，用丟棄的布料縫製的衣服），腳踏霜雪以度化眾生。他們都能降伏魔軍，摧折外道。所以證得的果位名為殺賊（arhat，阿羅漢），因地修行時被稱為怖魔。他們的應供之名聲震動十方，度化眾生的美名流傳三界。他們解脫生死，同坐于涅槃之床，一同登上涅槃之山。他們拯救四趣（catasro gatayaḥ，四種輪迴的去處），斷絕胞胎之苦，背離五燒（pañca dahana，五種煩惱之火）而歸於寂滅。具備這三種含義，所以被稱為比丘。說到『千二百五十人』，根據律藏和因果經的記載，佛陀最初成道后，度化了憍陳如（Kauṇḍinya）、摩訶男（Mahānāman）、婆提（Bhaddiya）、婆
【English Translation】 English version The Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) are offered to by Devarājas (heavenly kings), human kings, and great men. They are called 'great' for eight reasons. First, their number is large, such as one thousand two hundred and fifty. Second, their reputation is far-reaching. Third, their virtue is high, because they are great Arhats. Fourth, they are free from defilements, because they have cut off great obstacles. Fifth, their nature is excellent, possessing various characteristics of merit, wisdom, and pāramitā (perfections). Sixth, their knowledge is vast, so they are recognized by great men. Seventh, their aspiration is noble, dedicating themselves to great Bodhi (enlightenment). Eighth, they can defeat external paths. This is to say that their ability is strong. To say 'victorious' is because they possess these eight meanings. Speaking of 'bhikṣu' (monk), there are three meanings. First, bhayamāra (fear of demons). Second, bhikṣita (beggar). Third, bhinna-klesha (destroying evil). Speaking of 'bhayamāra', it is because at the time of ordination, they can shake the demon palace above and benefit sentient beings below, causing the demon king to fear, so they are called 'bhayamāra'. Speaking of 'bhikṣita', it is called 'bhikṣita' in order to stay away from the four mithyā-ājīvāni (wrong ways of making a living). Speaking of the four wrong ways of making a living, the first is adhomukha-āhāra (lower mouth food), which refers to obtaining benefits by reconciling decoctions, planting fruits, etc., to support oneself, called adhomukha-āhāra. The second is tiryakmukha-āhāra (sideways mouth food), which refers to obtaining benefits by looking up at the stars and divination of good and bad omens to support oneself, called tiryakmukha-āhāra. The third is caturmukha-āhāra (four-sided mouth food), which refers to obtaining benefits by flattering, being two-faced, eloquent, and acting as a national envoy to support oneself, called caturmukha-āhāra. The fourth is vidyāmukha-āhāra (knowledge mouth food), which refers to obtaining benefits by chanting mantras, forbidding dragons, and binding birds. Staying away from these four wrong ways of making a living is why they are called 'bhikṣita'. Speaking of 'bhinna-klesha', it refers to wielding the sword of wisdom and killing the thieves of affliction, so it is called 'bhinna-klesha'. Possessing these three meanings is why they are called bhikṣus. Bhikṣus aspire to practice the Way, always holding a khakkhara (tin staff) everywhere, living in reliance on the Sangha (monastic community), being respectful and cautious as if guarding a bright pearl. They beg for food from door to door, not fearing the cold and heat, and benefit sentient beings. They wear pāṃśukūla (robes made from discarded cloth), and tread on frost and snow to liberate sentient beings. They can all subdue the demon army and destroy external paths. Therefore, the fruit they attain is called arhat (foe destroyer), and the cause of their practice is called bhayamāra. Their reputation for receiving offerings shakes the ten directions, and their good name for liberating sentient beings spreads throughout the three realms. They are liberated from birth and death, sitting together on the bed of Nirvāṇa, ascending the mountain of Nirvāṇa together. They save the four gatayaḥ (destinations of the four cycles of rebirth), cut off the suffering of the womb, turn away from the pañca dahana (five fires of affliction), and return to quiescence. Possessing these three meanings is why they are called bhikṣus. Speaking of 'one thousand two hundred and fifty people', according to the Vinaya (monastic rules) and the Karma Sutra, after the Buddha first attained enlightenment, he liberated Kauṇḍinya, Mahānāman, Bhaddiya, Bha
敷．阿濕卑等五人。次度優樓頻螺迦葉眾五百人。次度伽耶迦葉那提迦葉二眾各二百五十人。次度舍利弗目乾連二眾各一百人。次度耶舍長者子等二百五十人。總合有一千二百五十人。舉大數故。唯爾所問何不標余。但舉此等。答曰。名德高遠常隨佛故。皆先外道舍邪歸正故。毗婆沙論云。四義故說一以皆是婆羅門種凈行出家故。二以皆是上上善來得戒故。三以皆是大阿羅漢故。四以皆是五師大門徒故。又準賢劫定意經說。釋迦初會說經一千二百五十人比丘皆得道證。經中且標初會所度故無餘也。
又與諸大菩薩僧萬二千人俱者。
述曰。此即第二顯菩薩眾也。言菩薩者。依佛地論云。菩者菩提。薩者薩埵。菩提者所求果。薩埵者能求人。能所雙舉故云菩薩。又佛地論云。有其三種。一者菩提。二者薩埵。三者菩提薩埵。言菩提者。漢云名為覺。覺者是所求果。言薩埵者。漢名有情。是能求菩提人。菩提薩埵者。名為勇猛。亦名精進。故言菩提薩埵。若具足梵語者。應言摩訶菩提薩埵。言摩訶者大。言菩提者是覺。薩是一切。埵是有情。總攝名大覺一切有情。今翻譯家意省略故言菩薩。菩薩者。垂形六種列高贊於十方。集彩二空度於五道。是以智力壞於煩惱。三毒云消。慧炬破于無明。四魔殄滅。上方下
【現代漢語翻譯】 現代漢語譯本：和敷（Pu，人名），阿濕卑（Ashipi，人名）等五人。之後度化優樓頻螺迦葉（Uloupinluo Jiaye，人名）的五百人僧眾。之後度化伽耶迦葉（Jiaye Jiaye，人名）和那提迦葉（Nati Jiaye，人名）兩眾，每眾各二百五十人。之後度化舍利弗（Sheli Fu，人名）和目乾連（Muqianlian，人名）兩眾，每眾各一百人。之後度化耶舍（Yeshe，人名）長者子等二百五十人。總計有一千二百五十人。這是舉其大數。為什麼只提這些人，而不提其他的人呢？回答是：因為他們的名聲和德行高遠，經常跟隨佛陀。而且他們都是先做外道，之後捨棄邪見，歸於正道。毗婆沙論中說，因為四個原因而特別提到他們：第一，他們都是婆羅門種姓，以清凈的行為出家。第二，他們都是以『善來』這種殊勝的方式獲得戒律。第三，他們都是大阿羅漢。第四，他們都是五位大師的眾多門徒。另外，根據《賢劫定意經》的說法，釋迦牟尼佛初次說法時，一千二百五十位比丘都證得了道果。經中只是標明了初次法會所度化的人，所以沒有提到其他人。 又與諸大菩薩僧萬二千人俱者。 述曰：這第二部分是顯示菩薩僧眾。說到菩薩，根據《佛地論》的說法，菩（Pu）是菩提（Puti），薩（Sa）是薩埵（Sa Duo）。菩提是所求的果，薩埵是能求的人。能求和所求兩者都包括，所以稱為菩薩。另外，《佛地論》中說，有三種含義：第一是菩提，第二是薩埵，第三是菩提薩埵。菩提，漢譯名為『覺』，覺是所求的果。薩埵，漢譯名為『有情』，是有情眾生求菩提。菩提薩埵，名為勇猛，也名精進，所以稱為菩提薩埵。如果用完整的梵語來說，應該說摩訶菩提薩埵（Mohe Puti Sa Duo）。摩訶的意思是『大』，菩提是『覺』，薩是『一切』，埵是『有情』。總合起來的意思是『大覺一切有情』。現在的翻譯家爲了簡略，所以只說菩薩。菩薩，垂跡六道，在高處讚揚十方，聚集空和無相的智慧，度化五道眾生。因此，用智慧的力量摧毀煩惱，使貪嗔癡三毒消散，用智慧的火炬破除無明，使四魔消滅。上方下
【English Translation】 English version: Together with the five people, namely Pu, Ashipi, etc. Subsequently, he converted the five hundred followers of Uloupinluo Jiaye. Following that, he converted two groups, each consisting of two hundred and fifty people, led by Jiaye Jiaye and Nati Jiaye. After that, he converted two groups, each with one hundred people, led by Sheli Fu and Muqianlian. Subsequently, he converted Yeshe, the son of a wealthy man, along with two hundred and fifty others. In total, there were one thousand two hundred and fifty people. This is a general figure. Why only mention these individuals and not others? The answer is: because their reputation and virtue were high and far-reaching, and they frequently followed the Buddha. Moreover, they were all originally followers of external paths, who abandoned their heretical views and turned to the correct path. The Vibhasa Shastra states that they are specifically mentioned for four reasons: firstly, they were all of the Brahmin caste, who renounced their homes with pure conduct; secondly, they all received the precepts through the supreme method of 'Welcome'; thirdly, they were all great Arhats; fourthly, they were all disciples of the five great masters. Furthermore, according to the Xianjie Dingyi Sutra, during Shakyamuni Buddha's first sermon, all one thousand two hundred and fifty monks attained enlightenment. The sutra only mentions those converted during the first assembly, hence the omission of others. Also, together with twelve thousand great Bodhisattva Sangha. Commentary: This second part reveals the Bodhisattva Sangha. Regarding Bodhisattvas, according to the Buddhabhumi Sutra, 'Pu' (菩) is Bodhi (菩提), and 'Sa' (薩) is Sattva (薩埵). Bodhi is the fruit sought, and Sattva is the one who seeks. Since both the seeker and the sought are included, it is called Bodhisattva. Furthermore, the Buddhabhumi Sutra states that there are three meanings: first, Bodhi; second, Sattva; third, Bodhisattva. Bodhi, translated into Chinese as '覺' (Jue), meaning 'awakening,' is the fruit sought. Sattva, translated into Chinese as '有情' (Youqing), meaning 'sentient being,' is the sentient being who seeks Bodhi. Bodhisattva is named 'courageous' and also 'diligent,' hence the name Bodhisattva. If using the complete Sanskrit term, it should be Maha Bodhisattva. 'Maha' means 'great,' Bodhi means 'awakening,' 'Sa' means 'all,' and 'Sattva' means 'sentient beings.' The combined meaning is 'Greatly Awakened Being of all Sentient Beings.' Present-day translators simplify it to Bodhisattva. Bodhisattvas manifest in the six realms, praising the ten directions from high places, gathering the wisdom of emptiness and non-form, and liberating sentient beings in the five paths. Therefore, they destroy afflictions with the power of wisdom, causing the three poisons of greed, anger, and ignorance to dissipate, and they shatter ignorance with the torch of wisdom, causing the four maras to be extinguished. Above and below
方之內歸我大師。有形無形之流咸皆伏膺。功德名遠可略言焉。問。何故列菩薩眾耶。答曰。有三義故。一者欲證阿難聞經可信。阿難若共小乘之人聞大乘法未足可信。今與菩薩同聞可信。二者佛為小乘人圍繞其德未重。大乘人翼從。佛德方尊。三者欲顯是大乘經。以聲聞位初無菩薩眾觀音大勢普賢文殊等為上首也。此則第二顯菩薩眾竟。第三顯諸天眾者。案日照三藏本。有忉利梵摩善吒梵魔而為上首。此則廣略不同。有無相似。上來雖有六段不同。總明證信序竟。從此已下發起序。
爾時三十三天于善法堂會有一天子名曰善住者。
述曰。第二發起序也。詳其文勢大節兩段。第一善住請。第二帝釋請。從爾時三十三天已下至云何令我得免斯苦是善住請。從爾時帝釋聞是語已甚大驚愕已下至具如上說是帝釋請。今者先明善住。后明帝釋請。言善住請中有十段文。第一標處顯名。第二大天遊戲。第三受諸快樂。第四空聲告期。第五示所生界。第六正顯受身。第七善住驚怖。第八疾往帝釋。第九重述前言。第十希垂救濟。此則第一標處顯名者。有其三意。一者標天。二者示處。三者顯名。初言標天者。依俱舍樓炭等經述之。其三十三天者。住須彌山頂。其山在大海中心金輪之上。高十六萬逾[跳-兆+善]那
。入海八萬出水亦然。四寶所成。北東南西金銀吠琉璃頗胝迦。威德光色顯于贍部洲。空作吠琉璃色。復有七金山七重圍繞。一一山皆入水八萬逾[跳-兆+善]那。下據金輪。上逾地際。其第一金山出海高四萬逾[跳-兆+善]那。第二金山出海高二萬。第三金山出海一萬。第四金山出海高五千。第五金山出海高二千五百。第六金山出海高一千二百五十逾[跳-兆+善]那。第七金山出大海高六百二十五逾[跳-兆+善]那等。一一山間皆有小海。其金山頂有金剛樹。並有夜刃神止住。金山之外有香醉山。樓炭經云。香山高五百由旬也。立世阿毗曇論云。有七種畜生王于中止住云云。俱舍論云。香山南有無熱惱池。池南有大雪山。樓炭經云。雪山有二十五由旬也。雪山南有九重黑山。一一間有無量地獄。九重黑山南名為南閻浮提。山西名西瞿陀尼。山北名郁單越。山東名東弗婆提。其須彌山者。俱舍論云。高十六萬逾[跳-兆+善]那。四寶所成。東面白銀。南面吠琉璃。西面頗胝迦。北面黃金。皆逐寶色形現於空。所以南閻浮提作吠琉璃色。樓炭經云。其山四面各有大海。一一大海中各有一大龍宮。其龍具有四生。卵濕胎化。大海之外金山之側各有一樹。樹名俱梨睒。高四千里。枝葉枎疏蔭得一千里。東枝有卵生
【現代漢語翻譯】 現代漢語譯本 入海八萬由旬（yú xùn，長度單位），出水也是八萬由旬。由四寶所成：北、東南、西分別是金、銀、吠琉璃（bèi liú lí，一種寶石）、頗胝迦（pō zhī jiā，水晶）。其威德光色顯現在贍部洲（zhān bù zhōu，須彌山南面的大洲），天空呈現吠琉璃色。又有七重金山圍繞，每一座山都入水八萬由旬，下靠金輪，上接地面。第一金山出海高四萬由旬，第二金山出海高二萬由旬，第三金山出海一萬由旬，第四金山出海高五千由旬，第五金山出海高二千五百由旬，第六金山出海高一千二百五十由旬，第七金山出大海高六百二十五由旬等等。每一座山之間都有小海，金山頂上有金剛樹，並且有夜刃神止住。金山之外有香醉山，《樓炭經》說，香山高五百由旬。《立世阿毗曇論》說，有七種畜生王在其中止住。《俱舍論》說，香山南有無熱惱池，池南有大雪山，《樓炭經》說，雪山有二十五由旬。雪山南有九重黑山，每一重之間都有無量地獄。九重黑山南面名為南閻浮提（nán yán fú tí，須彌山南面的大洲），山西面名為西瞿陀尼（xī qú tuó ní，須彌山西面的大洲），山北面名為郁單越（yù dān yuè，須彌山北面的大洲），山東面名為東弗婆提（dōng fú pó tí，須彌山東面的大洲）。須彌山，《俱舍論》說，高十六萬由旬，由四寶所成，東面白銀，南面吠琉璃，西面頗胝迦，北面黃金，都隨著寶物的顏色顯現在空中，所以南閻浮提呈現吠琉璃色。《樓炭經》說，這座山的四面各有大海，每一大海中各有一大龍宮，其中的龍具有四種生：卵生、濕生、胎生、化生。大海之外金山之側各有一棵樹，樹名俱梨睒（jù lí shǎn），高四千里，枝葉扶疏，樹蔭覆蓋一千里，東枝有卵生。
【English Translation】 English version It enters the sea for 80,000 yojana (yóujùn, a unit of length), and emerges from the water the same distance. It is made of the four treasures: gold, silver, Vaidurya (bèi liú lí, a type of gemstone), and Sphatika (pō zhī jiā, crystal) in the north, south, east, and west, respectively. Its majestic virtue and light manifest in Jambudvipa (zhān bù zhōu, the continent south of Mount Sumeru), with the sky appearing Vaidurya-colored. There are also seven golden mountains surrounding it, each entering the water for 80,000 yojana, based on a golden wheel below and reaching the edge of the earth above. The first golden mountain rises 40,000 yojana above the sea, the second rises 20,000 yojana, the third rises 10,000 yojana, the fourth rises 5,000 yojana, the fifth rises 2,500 yojana, the sixth rises 1,250 yojana, and the seventh rises 625 yojana above the great sea, and so on. Between each mountain is a small sea. At the top of the golden mountains are vajra trees, where Yaksa (yè chā, a type of spirit) dwell. Beyond the golden mountains is the Fragrant Intoxication Mountain. The Lou Tan Jing (name of a sutra) says that the Fragrant Mountain is 500 yojana high. The Lishi Abhidharma Lun (name of a treatise) says that seven kinds of animal kings dwell within it. The Abhidharmakosa (name of a treatise) says that south of the Fragrant Mountain is the Anavatapta Lake, and south of the lake is the Great Snow Mountain. The Lou Tan Jing says that the Snow Mountain is 25 yojana. South of the Snow Mountain are nine layers of black mountains, with countless hells between each layer. South of the nine layers of black mountains is called Jambudvipa (nán yán fú tí, the continent south of Mount Sumeru), west of the mountains is called Godaniya (xī qú tuó ní, the continent west of Mount Sumeru), north of the mountains is called Uttarakuru (yù dān yuè, the continent north of Mount Sumeru), and east of the mountains is called Purvavideha (dōng fú pó tí, the continent east of Mount Sumeru). As for Mount Sumeru, the Abhidharmakosa says that it is 160,000 yojana high, made of the four treasures: white silver on the east side, Vaidurya on the south side, Sphatika on the west side, and gold on the north side, all manifesting their respective colors in the sky. Therefore, Jambudvipa appears Vaidurya-colored. The Lou Tan Jing says that each of the four sides of this mountain has a great sea, and each great sea has a great dragon palace, where dragons are born in four ways: from eggs, from moisture, from wombs, and by transformation. Outside the great sea, beside the golden mountains, there is a tree named Kurisha (jù lí shǎn), which is 4,000 li (Chinese mile) high, with lush branches and leaves providing shade for 1,000 li. The eastern branch has egg-born beings.
金翅鳥王宮。七寶所成。每從東枝下入大海中。取卵生龍食之。俱梨睒樹南枝上有濕生金翅鳥王宮。亦以七寶所成。從南枝下入大海中。取卵濕二生龍食之。俱梨睒樹西枝有胎生金翅鳥王宮。亦七寶所成。從西枝下入大海中。取卵濕胎三生龍食之。俱梨睒樹北枝有化生金翅鳥王宮。亦以七寶所成。從北枝下入大海中。取卵濕胎化四生龍食之。唯有十二大龍王。不被金翅鳥王所食也。俱舍論云。其山有四層級。一一層級相去萬逾[跳-兆+善]那。明第一層上有堅手金剛山住。第二層上有持鬘金剛山住。第三層上有恒嬌金剛山住。第四層上有四天王宮。俱舍論云。東面有提頭賴吒天王宮。南面有毗樓勒叉天王宮。西面有毗樓博叉天王宮。北面有毗沙門天王宮。樓炭經云。其四大天王宮城。各各皆以七寶所成。七重城壁七重行樹。其城四面各各皆有寶池。黃金所成。俱舍論云。身長五百尺。壽命五百年。從四大王天上迥高四萬逾[跳-兆+善]那至須彌頂。縱廣八萬逾[跳-兆+善]那。其地坦然。黃金所成。百一雜寶而瑩飾之。如兜羅綿。隨足高下。中有大城名曰善見。其城墻壁七寶所成。樓炭經云。金壁銀門銀壁金門。其城四面。面廣二千五百逾[跳-兆+善]那。周匝高一逾[跳-兆+善]那。此城之中有大殿。名
【現代漢語翻譯】 現代漢語譯本 金翅鳥王（Garuda）的宮殿由七寶構成。它們每次從俱梨睒樹（Kurasana tree）的東枝下到大海中，捕食卵生的龍。俱梨睒樹南枝上有濕生金翅鳥王的宮殿，同樣由七寶構成。它們從南枝下到大海中，捕食卵生和濕生的龍。俱梨睒樹西枝上有胎生金翅鳥王的宮殿，也由七寶構成。它們從西枝下到大海中，捕食卵生、濕生和胎生的龍。俱梨睒樹北枝上有化生金翅鳥王的宮殿，同樣由七寶構成。它們從北枝下到大海中，捕食卵生、濕生、胎生和化生的龍。只有十二大龍王，不會被金翅鳥王所食。《俱舍論》中說，山有四層階梯，每一層階梯相距一萬由旬（yojana，古印度長度單位）。第一層有堅手金剛山（Vajrapani）居住，第二層有持鬘金剛山（Mani-bhadra）居住，第三層有恒嬌金剛山居住，第四層有四大天王宮殿。《俱舍論》中說，東面有提頭賴吒天王（Dhritarashtra）的宮殿，南面有毗樓勒叉天王（Virudhaka）的宮殿，西面有毗樓博叉天王（Virupaksha）的宮殿，北面有毗沙門天王（Vaishravana）的宮殿。《樓炭經》中說，這四大天王的宮城，各自都由七寶構成，有七重城墻和七排行樹木。城池四面各有寶池，由黃金構成。《俱舍論》中說，（天王）身長五百尺，壽命五百年，從四大王天向上高出須彌山頂四萬由旬，縱橫八萬由旬。地面平坦，由黃金構成，用百一雜寶裝飾，像兜羅綿一樣柔軟，隨腳高低而變化。其中有大城，名叫善見城（Sudarsana）。城墻由七寶構成。《樓炭經》中說，金色的墻壁配銀色的門，銀色的墻壁配金色的門。城池四面，每面寬二千五百由旬，周圍高一由旬。此城之中有一座大殿，名
【English Translation】 English version The palace of the Garuda King (King of the Golden-Winged Birds) is made of seven treasures. Each time, they descend from the eastern branch of the Kurasana tree into the great ocean to devour dragons born from eggs. On the southern branch of the Kurasana tree is the palace of the moisture-born Garuda King, also made of seven treasures. They descend from the southern branch into the great ocean to devour dragons born from eggs and moisture. On the western branch of the Kurasana tree is the palace of the womb-born Garuda King, also made of seven treasures. They descend from the western branch into the great ocean to devour dragons born from eggs, moisture, and wombs. On the northern branch of the Kurasana tree is the palace of the transformation-born Garuda King, also made of seven treasures. They descend from the northern branch into the great ocean to devour dragons born from eggs, moisture, wombs, and transformation. Only the twelve great Dragon Kings are not eaten by the Garuda Kings. The Abhidharma-kosa-sastra says that the mountain has four levels, each level separated by ten thousand yojanas (yojana, an ancient Indian unit of length). It states that Vajrapani (Diamond Hand) resides on the first level, Mani-bhadra (Wielder of the Garland) resides on the second level, Hengjiao Vajra resides on the third level, and the palaces of the Four Heavenly Kings are on the fourth level. The Abhidharma-kosa-sastra says that the palace of Dhritarashtra (Upholder of the Realm) is on the east side, the palace of Virudhaka (Increasing Growth) is on the south side, the palace of Virupaksha (All-Seeing) is on the west side, and the palace of Vaishravana (All-Hearing) is on the north side. The Lou Tan Jing (Sutra of the Layered Charcoal) says that the palace cities of these Four Great Heavenly Kings are each made of seven treasures, with seven layers of walls and seven rows of trees. Each side of the city has a treasure pond made of gold. The Abhidharma-kosa-sastra says that (the Heavenly King's) body is five hundred feet tall, with a lifespan of five hundred years. From the Heaven of the Four Great Kings, it is forty thousand yojanas high to the summit of Mount Sumeru, with a length and width of eighty thousand yojanas. The ground is flat, made of gold, and adorned with a hundred and one miscellaneous treasures, as soft as cotton, rising and falling with the feet. In the middle is a great city called Sudarsana (Good to See). The city walls are made of seven treasures. The Lou Tan Jing says that the golden walls are paired with silver gates, and the silver walls are paired with golden gates. Each side of the city is two thousand five hundred yojanas wide, and the circumference is one yojana high. Within this city is a great hall named
曰殊絕。以種種妙寶具足莊嚴故名殊絕殿。其殿四面。面廣二百五十逾[跳-兆+善]那。周匝一千逾[跳-兆+善]那。高一逾[跳-兆+善]那半。即是帝釋所居之殿。其城四面。外各有一苑。苑邊有池。各曰妙池。縱廣二千逾[跳-兆+善]那。是諸天遊戲之處。苑外東北有樹。名曰圓生。高百逾[跳-兆+善]那。蔭五千逾[跳-兆+善]那。盤五逾[跳-兆+善]那。若無風時周遍五十逾[跳-兆+善]那。問曰。樹蔭五十逾[跳-兆+善]那。云何而能動百逾[跳-兆+善]那。答曰。若順風動時即得百逾[跳-兆+善]那。若無風時只遍五十逾[跳-兆+善]那。何以故為當樹下故。此即第一標天也。言示處者。即是善法堂會也。善法堂者。此城外西南角有堂。名曰善法。為諸天於此互論眾生善惡之事故。故名善法堂。諸天每月十五日于中互論一切眾生如法不如法事。若聞造善。諸天歡喜即言。我等天眾漸漸熾盛修羅減少。若眾生造惡者。諸天愁苦即言。天眾減少修羅增長。提謂經云。一年之中三。䨱八挍每月六奏者為六齋也。智度論云。月八日四天王太子下。十四日四天王下。十五日帝釋自下。二十三日太子下。二十九日四天王下。三十日帝釋自下。各各諸鬼神抄錄罪福。上奏天曹。天帝與三十三天
【現代漢語翻譯】 現代漢語譯本： 問：什麼是殊絕？答：因為用各種美妙的寶物充分裝飾，所以叫做殊絕殿（a palace named Shujue）。這座殿的四面，每一面寬二百五十由旬（yujun, a unit of distance），周圍一千由旬，高一由旬半。這就是帝釋天（Dishi, the ruler of Trayastrimsa Heaven）所居住的宮殿。這座城的四面，外面各有一個苑（yuan, garden）。苑邊有池，各叫做妙池（Miaochi, wonderful pond），縱橫二千由旬，是眾天神遊戲的地方。苑外東北方有一棵樹，名叫圓生（Yuansheng, perfect birth），高一百由旬，樹蔭覆蓋五千由旬，樹幹周長五由旬。如果沒有風的時候，樹蔭遍佈五十由旬。 問：樹蔭覆蓋五十由旬，怎麼能移動到一百由旬呢？答：如果順風移動的時候，就可以達到一百由旬。如果沒有風的時候，就只遍佈五十由旬。為什麼呢？因為是爲了遮蔽樹下。這就是第一重標天（Biaotian, indication of heaven）。 說到指示處所，就是善法堂（Shanfatang, hall of good dharma）集會的地方。善法堂，在這座城外西南角有一個堂，名叫善法堂，眾天神在這裡互相討論眾生的善惡之事，所以叫做善法堂。諸天每月十五日在這裡互相討論一切眾生如法不如法的事情。如果聽到眾生行善，諸天就歡喜，說：『我們天眾漸漸興盛，修羅（xiuluo, asura）減少。』如果眾生作惡，諸天就愁苦，說：『天眾減少，修羅增長。』 《提謂經》（Tiwai Sutra）說：『一年之中有三齋，䨱八挍每月六齋』，這就是六齋日。智度論（Zhidulun, Mahaprajnaparamita-sastra）說：每月初八日，四大天王（Sida Tianwang, Four Heavenly Kings）的太子地獄；十四日，四大天王地獄；十五日，帝釋天親自地獄；二十三日，太子地獄；二十九日，四大天王地獄；三十日，帝釋天親自地獄。各位鬼神抄錄罪福，上奏天曹。天帝（Tiandi, heavenly emperor）與三十三天（Thirty-three Heavens）。
【English Translation】 English version: Question: What is 'Shujue' (殊絕)? Answer: Because it is fully adorned with various wonderful treasures, it is called Shujue Palace (殊絕殿). Each side of this palace is 250 Yojanas (逾[跳-兆+善]那, a unit of distance) wide, with a circumference of 1,000 Yojanas and a height of 1.5 Yojanas. This is the palace where Dishi (帝釋, Indra), the ruler of Trayastrimsa Heaven, resides. On each of the four sides of this city, there is a garden (苑) outside. Beside each garden is a pond, each called Miaochi (妙池, Wonderful Pond), measuring 2,000 Yojanas in length and width, which is where the gods play. Northeast of the garden is a tree called Yuansheng (圓生, Perfect Birth), 100 Yojanas tall, with a shade covering 5,000 Yojanas and a circumference of 5 Yojanas. When there is no wind, its shade covers 50 Yojanas. Question: The shade of the tree covers 50 Yojanas, how can it move to 100 Yojanas? Answer: If it moves with the wind, it can reach 100 Yojanas. If there is no wind, it only covers 50 Yojanas. Why? Because it is to shelter those under the tree. This is the first Biaotian (標天, indication of heaven). Speaking of the indicated place, it is the gathering place of Shanfatang (善法堂, Hall of Good Dharma). Shanfatang is a hall located in the southwest corner outside this city, called Shanfatang, where the gods discuss the good and evil deeds of sentient beings, hence the name Shanfatang. Every month on the fifteenth day, the gods discuss the lawful and unlawful matters of all sentient beings. If they hear of sentient beings doing good deeds, the gods rejoice and say, 'Our heavenly hosts are gradually flourishing, and the Asuras (修羅) are decreasing.' If sentient beings do evil deeds, the gods are sad and say, 'The heavenly hosts are decreasing, and the Asuras are increasing.' The Tiwai Sutra (提謂經) says, 'There are three fasts in a year, and six fasts every month.' These are the six fast days. The Mahaprajnaparamita-sastra (智度論) says: On the eighth day of the month, the princes of the Four Heavenly Kings (四大天王) descend; on the fourteenth day, the Four Heavenly Kings descend; on the fifteenth day, Dishi (帝釋) himself descends; on the twenty-third day, the princes descend; on the twenty-ninth day, the Four Heavenly Kings descend; on the thirtieth day, Dishi himself descends. Each of the ghosts and spirits records the merits and demerits and reports them to the heavenly court. The Heavenly Emperor (天帝) and the Thirty-three Heavens (三十三天).
于善法堂內參議。互論如法不如法事。若作福者名入福錄。為精進士增壽益算。各敕善神而擁護之。若作罪者名入四冥下。付地獄藏算減壽命。諸惡鬼常求其便。此即示處也。言顯名者。即是有一天子名曰善住。即此天內是一天數也。帝釋所中四方各八有三十二天。俱舍論云。此天身長半俱盧舍。即一千尺也。樓炭經曰。此天白色。俱舍論云。壽命千歲。人間一百年彼天一日一夜。還以三十日為一月。十二月為一年。如是歲數日月壽命一千歲。修中品十善即生其中也。
與諸大天游于園觀又與大天受勝尊貴與諸天女前後圍繞歡喜遊戲者。
述曰。第二大天遊戲也。樓炭經云。此善見大城城外四面各有一園。城東者名粗惡苑。城南名眾車苑。城西者雜林苑。城北者戲林苑。于城四面有此四苑。言城東粗惡苑者。于中鬥戰身即粗大故名粗惡苑。以七寶所成。苑中有樹名香樹衣樹瓔珞樹寶器樹樂樹飯食樹。若須香時樹下索之即得隨意多少。若須瓔珞向瓔珞樹下索之即得準前。若須寶器者至寶器樹下索之即得準前。若須飯食至其飯食樹下索之即得隨意。然諸天食有其三種。上福德者飯色即白。中福德者飯色即赤。下福德者飯色即變所青色也。須樂器時即於樂樹下取之隨意。苑中有池。以七寶莊寶。有二金鼓。是三
【現代漢語翻譯】 現代漢語譯本：在善法堂內一起商議，互相討論如法不如法的事情。如果有人行善積福，名字就會被記入福祿簿，作為精進的修行人，增加壽命和福算，各路善神也會奉命保護他。如果有人作惡犯罪，名字就會被記入四冥之下，交給地獄掌管，削減壽命。各種惡鬼常常尋找機會加害他。這就是善惡果報的昭示之處。說到顯名，就是指有一位天子名叫善住（善住天子），他所居住的天界算作一天。帝釋天所居之處，四方各有八天，總共有三十二天。《俱舍論》中說，此天身長半俱盧舍（俱盧舍：長度單位），即一千尺。樓炭經說，此天界呈現白色。《俱舍論》中說，此天壽命一千歲。人間一百年是彼天的一日一夜，仍然以三十日為一月，十二月為一年。像這樣計算日月年歲，壽命有一千歲。修習中品十善業，就能往生到這個天界。 與諸位大天一同在園林中游玩，又與大天一同享受殊勝的尊貴，有眾多天女前後圍繞，歡喜快樂地遊戲。 述曰：第二重意思是說大天在園林中游戲。《樓炭經》中說，善見大城外四面各有園林。城東的叫做粗惡苑（粗惡苑：鬥戰之地），城南的叫做眾車苑（眾車苑：車輛聚集之地），城西的叫做雜林苑（雜林苑：各種樹木的園林），城北的叫做戲林苑（戲林苑：嬉戲玩樂的園林）。城池四面有這四個園林。說到城東的粗惡苑，是因為天人在其中爭鬥，身體變得粗大，所以叫做粗惡苑。園林由七寶構成，園中有樹，名叫香樹、衣樹、瓔珞樹、寶器樹、樂樹、飯食樹。如果需要香，在香樹下尋找，就能得到，數量隨意。如果需要瓔珞，向瓔珞樹下尋找，就能得到，以此類推。如果需要寶器，到寶器樹下尋找，就能得到，以此類推。如果需要飯食，到飯食樹下尋找，就能得到，數量隨意。然而諸天所食用的食物有三種顏色。上等福德的人，飯食的顏色是白色。中等福德的人，飯食的顏色是紅色。下等福德的人，飯食的顏色就變成青色。需要樂器的時候，就在樂樹下取用，隨意取用。園林中有水池，用七寶裝飾。有兩面金鼓，這是三種樂器之一。
【English Translation】 English version: They consult together in the Good Dharma Hall, discussing matters that are in accordance with the Dharma and those that are not. If someone performs meritorious deeds, their name will be entered into the Register of Blessings, and as a diligent practitioner, their lifespan and fortune will be increased, with various good deities being commanded to protect them. If someone commits sins, their name will be entered under the Four Dark Realms, handed over to the hells to manage, and their lifespan will be reduced. Various evil ghosts constantly seek opportunities to harm them. This is the place where karmic retribution is manifested. Speaking of renown, it refers to a Deva (heavenly being) named Sudarsana (Sudarsana: 'Good Dwelling' Deva), and the heaven he dwells in is counted as one day. The place where Indra (Indra: King of the Gods) dwells has eight heavens in each of the four directions, totaling thirty-two heavens. The Abhidharmakośa states that the body of this Deva is half a krosha (krosha: unit of length), which is one thousand feet. The Lou Tan Sutra says that this heaven is white. The Abhidharmakośa states that its lifespan is one thousand years. One hundred years in the human realm is one day and night in that heaven, and it still uses thirty days as a month and twelve months as a year. Calculating the years, months, and days in this way, the lifespan is one thousand years. Cultivating the middle-grade ten virtuous deeds will lead to rebirth in this heaven. They roam in the gardens with the great Devas, and together with the great Devas, they enjoy supreme honor and nobility, surrounded by numerous heavenly maidens, joyfully playing. Commentary: The second meaning is that the great Devas play in the gardens. The Lou Tan Sutra says that outside the city of Sudarsana, there are gardens on each of the four sides. The one to the east of the city is called the Rough and Evil Garden (Rough and Evil Garden: place of battles), the one to the south is called the Garden of Many Chariots (Garden of Many Chariots: place where vehicles gather), the one to the west is called the Mixed Forest Garden (Mixed Forest Garden: garden of various trees), and the one to the north is called the Playful Forest Garden (Playful Forest Garden: garden for playing and amusement). There are these four gardens on the four sides of the city. Speaking of the Rough and Evil Garden to the east of the city, it is because the Devas fight in it, and their bodies become rough and large, so it is called the Rough and Evil Garden. The garden is made of seven treasures, and there are trees in the garden called fragrance trees, clothing trees, necklace trees, treasure utensil trees, music trees, and food trees. If you need fragrance, look for it under the fragrance tree, and you will get it, as much as you want. If you need necklaces, look for them under the necklace tree, and you will get them, and so on. If you need treasure utensils, look for them under the treasure utensil tree, and you will get them, and so on. If you need food, look for it under the food tree, and you will get it, as much as you want. However, the food eaten by the Devas has three colors. For those with superior merit, the color of the food is white. For those with medium merit, the color of the food is red. For those with inferior merit, the color of the food turns blue. When you need musical instruments, take them from under the music tree, as much as you want. There are ponds in the garden, decorated with seven treasures. There are two golden drums, which are one of the three kinds of musical instruments.
十三天游喜城南眾車苑者。于中眾車遊戲。馬車一千。亦以七寶莊嚴。亦有香樹衣樹瓔珞樹。亦有七寶池。亦有三金臺。以為莊嚴倍勝於前。城西雜林苑者。莊嚴如上倍勝於前。城北戲林苑者。有諸樹亦有寶池。池中亦有三金臺。種種莊嚴倍勝於前。如是四苑。是帝釋及三十三天子與諸綵女于中游戲受快樂。自余小天不得輒入。故云與諸大天遊戲于園觀也。自余小天於四苑外受天快樂。
種種音樂共相娛樂受諸快樂者。
述曰。第三受諸快樂也。樓炭經曰。此天於樂樹下取一切樂器而相娛樂受快樂也。
爾時善住天子即于夜分聞有聲言善住天子卻後七日命將欲盡者。
述曰。第四空聲告期文中有二意。初定時。后告限。言定時者。即於此日初夜分也。告限者。卻後七日命將欲盡。問曰。此天自有光明不藉日月。云何經云初夜分時。答曰。此天當有光明。晝夜無異不要日月。但以華開鳥鳴為晝。以華合鳥靜為夜。言初夜分時者。即是華合鳥靜之時也。言告期者。即是卻後七日命將欲盡也。問曰。諸天欲死有何相貌。答曰。有其兩種。一者小五衰相現。二者大五衰相現。言小五衰相者。俱舍論云。一者衣服皆出非愛之聲。二者身光昧劣。三者水滴沾身。四者情滯一境。五者眼睛瞬動。若此小五衰
【現代漢語翻譯】 現代漢語譯本： 十三天在游喜城南邊的眾車苑中，那裡有眾多的車輛遊戲。馬車有一千輛，都用七寶裝飾。還有香樹、衣樹、瓔珞樹，以及七寶池，還有三個金臺，這些裝飾比之前的更加殊勝。城西的雜林苑，其莊嚴程度如上所述，但比之前的更加殊勝。城北的戲林苑，有各種樹木和寶池，池中也有三個金臺，種種莊嚴比之前的更加殊勝。這四個苑是帝釋（Indra，天神之王）和三十三天（Trayastrimsa，欲界六天之一）的天子與眾多彩女在其中游戲享樂的地方。其餘的小天不能隨意進入。所以說與諸大天在園觀中游戲。其餘的小天在四個苑外享受天上的快樂。
種種音樂共同娛樂，享受各種快樂。
述曰：這是第三個享受各種快樂的場景。《樓炭經》說，此天在樂樹下取各種樂器互相娛樂，享受快樂。
爾時，善住天子在夜裡聽到有聲音說：『善住天子，七日之後，你的壽命將盡。』
述曰：這是第四個空中傳來的告知期限的文段，其中有兩個意思。一是確定時間，二是告知期限。說確定時間，指的是這一天的初夜時分。告知期限，指的是七日之後壽命將盡。問：此天自有光明，不依靠日月，為什麼經中說初夜時分？答：此天當有光明，晝夜沒有區別，不需要日月。只是以花開鳥鳴作為白天，以花合鳥靜作為夜晚。說初夜時分，就是花合鳥靜的時候。說告知期限，就是七日之後壽命將盡。問：諸天將要死亡時有什麼相貌？答：有兩種。一是小五衰相顯現，二是大五衰相顯現。說小五衰相，根據《俱舍論》所說：一是衣服發出不悅耳的聲音，二是身光暗淡衰弱，三是水滴沾身，四是心緒滯留於一境，五是眼睛頻繁眨動。如果出現這些小五衰
【English Translation】 English version: The thirteen devas (gods) were in the Garden of Numerous Chariots south of the Joyful City, where many chariots were playing. There were one thousand chariots, all adorned with the seven treasures. There were also fragrant trees, clothing trees, and garland trees, as well as pools of the seven treasures and three golden platforms, making the adornments even more magnificent than before. The Mixed Forest Garden west of the city was adorned as described above, but even more splendid than before. The Playful Forest Garden north of the city had various trees and treasure pools, with three golden platforms in the pools, and all sorts of adornments even more magnificent than before. These four gardens were where Indra (帝釋, the king of gods) and the devas (天子, sons of heaven) of the Trayastrimsa Heaven (三十三天, one of the six heavens of desire realm) played and enjoyed themselves with numerous colorful women. Other lesser devas were not allowed to enter freely. Therefore, it is said that they played in the gardens with the great devas. The other lesser devas enjoyed heavenly pleasures outside the four gardens.
Various kinds of music were played together for entertainment, and they enjoyed all kinds of pleasures.
Commentary: This is the third scene of enjoying various pleasures. The Lou Tan Sutra (樓炭經) says that these devas took all kinds of musical instruments from under the music trees and entertained each other, enjoying happiness.
At that time, the deva (天子, son of heaven) Sudatta (善住) heard a voice in the night saying, 'Deva Sudatta, in seven days your life will come to an end.'
Commentary: This is the fourth passage about the voice from the sky announcing the time limit, which has two meanings. First, it sets the time; second, it announces the limit. Setting the time refers to the first part of the night on that day. Announcing the limit refers to the fact that his life will end in seven days. Question: This heaven has its own light and does not rely on the sun and moon, so why does the sutra say the first part of the night? Answer: This heaven should have its own light, and there is no difference between day and night, so it does not need the sun and moon. It only uses the opening of flowers and the singing of birds as day, and the closing of flowers and the silence of birds as night. Saying the first part of the night is the time when the flowers close and the birds are silent. Saying announcing the limit is that his life will end in seven days. Question: What are the signs of the devas when they are about to die? Answer: There are two types. First, the minor five signs of decay appear; second, the major five signs of decay appear. The minor five signs of decay, according to the Abhidharmakosa (俱舍論), are: first, the clothes make unpleasant sounds; second, the body's light dims; third, water droplets stick to the body; fourth, the mind is stuck in one state; fifth, the eyes blink frequently. If these minor five signs of decay appear
相現未必定死。若大五衰相現必當定死。大五衰相者。大因果經曰。一者頭上華萎。二者腋下汗出。三者臭氣入身。四者不樂本座。五者眼睛瞬動。此相現時必定當死。此經雖無文準義合有應更詳之。
命終之後生贍部洲者。
述曰。第五示所生界。言贍部洲者。依俱舍論云。在須彌山南度山有香醉山。香醉山南有大雪山。雪山北香山南有無熱惱池。池側有林曰贍部。其樹高大。其果甘美。依此林故故名贍部洲。樓炭經云。須彌山南名南閻浮提。山西名西瞿耶尼。山北名北郁單越。山東名東弗婆提。言南閻浮提者。廣長二十八萬里。上闊下狹。有六萬山陵五百大河。人壽一百二十歲。持五戒者即得生人中。其身長三肘或四肘。初時長命。劫末極短下至十歲。言西瞿耶尼者。廣長三十二萬里。形如正圓。受命二百五十歲。修下下品十善得生其中。身長十六肘言。郁單越者。廣長四十萬里。地正方。壽命千歲。修下上品十善得生其中。身長三十三肘。言東弗婆提者。廣長三十六萬里。其地如半月形。壽命五百歲。修下中品十善得生其中。身長八肘。此贍部洲者。即是四天下之一數也。
受七返畜生身即受地獄苦從地獄出希得生人身生於貧賤處於母胎即無兩目者。
述曰。第六正顯受身文中有四。
【現代漢語翻譯】 現代漢語譯本 相的顯現並不一定意味著死亡。如果出現大五衰相（maha-panca-vikrti）（指臨終前出現的五種衰敗的徵兆），則必定會死亡。所謂大五衰相，根據《大因果經》（Maha-karmavipaka-sutra）所說：一是頭上所戴的花朵枯萎；二是腋下出汗；三是身體發出臭氣；四是不喜歡原來的座位；五是眼睛頻繁眨動。出現這些徵兆時，必定會死亡。雖然這部經中沒有明確的文字依據，但從義理上推斷應該是相符的，應該更詳細地加以考察。
命終之後，轉生到贍部洲（Jambudvipa）（我們所居住的這個世界）的人。
解釋：第五部分說明所轉生的世界。說到贍部洲，根據《俱舍論》（Abhidharmakosha）所說，它位於須彌山（Sumeru）（佛教宇宙觀中的聖山）南面，越過山後有香醉山（Sugandha-mada）。香醉山南面有大雪山（Himavat）。雪山北面、香山南面有無熱惱池（Anavatapta）。池邊有一片叫做贍部的樹林。那裡的樹木高大，果實甘甜。因為有這片樹林，所以叫做贍部洲。《樓炭經》（Lokaprajnapti-sastra）中說，須彌山南面叫做南閻浮提（Nanjambudvipa），西面叫做西瞿耶尼（Gokaniya），北面叫做北郁單越（Uttarakuru），東面叫做東弗婆提（Purvavideha）。南閻浮提東西廣闊，長二十八萬里，上面寬下面窄，有六萬座山陵和五百條大河。那裡的人壽命一百二十歲。持守五戒的人就能轉生到人道中，身高三肘或四肘。最初時壽命很長，劫末時非常短，甚至只有十歲。西瞿耶尼東西廣闊，長三十二萬里，形狀像正圓形。那裡的人壽命二百五十歲。修行下下品十善就能轉生到其中，身高十六肘。郁單越東西廣闊，長四十萬里，土地方正，壽命一千歲。修行下上品十善就能轉生到其中，身高三十三肘。東弗婆提東西廣闊，長三十六萬里，土地形狀像半月形，壽命五百歲。修行下中品十善就能轉生到其中，身高八肘。這贍部洲，就是四大天下之一。
受七次畜生身之後，就會墮入地獄受苦。從地獄出來后，希望得到人身，卻出生在貧賤之家，而且在母胎中就失去了雙眼。
解釋：第六部分正式闡述了受身的情況，其中包含四個方面。
【English Translation】 English version The appearance of signs does not necessarily indicate death. However, if the major five signs of decay (maha-panca-vikrti) appear, death is certain. These major five signs of decay, according to the Maha-karmavipaka-sutra (Great Treatise on the Ripening of Karma), are: first, the flowers on the head wither; second, sweat appears under the armpits; third, a foul odor emanates from the body; fourth, one dislikes their original seat; and fifth, the eyes blink frequently. When these signs appear, death is certain. Although there is no explicit textual basis in this sutra, it is consistent with the meaning and should be examined in more detail.
Those who, after the end of their life, are born in Jambudvipa (the world we live in).
Explanation: The fifth part explains the realm of rebirth. Regarding Jambudvipa, according to the Abhidharmakosha (Treasury of Metaphysics), it is located south of Mount Sumeru (the sacred mountain in Buddhist cosmology), beyond which lies Sugandha-mada (Fragrant Intoxication Mountain). South of Sugandha-mada is Himavat (the Great Snow Mountain). North of Himavat and south of Sugandha Mountain is Anavatapta (the Lake Free from Heat). Beside the lake is a forest called Jambudvipa. The trees there are tall and the fruits are sweet. Because of this forest, it is called Jambudvipa. The Lokaprajnapti-sastra (Treatise on the Description of the World) states that the south of Mount Sumeru is called Nanjambudvipa (Southern Jambudvipa), the west is called Gokaniya (Western Godaniya), the north is called Uttarakuru (Northern Kuru), and the east is called Purvavideha (Eastern Videha). Nanjambudvipa is 280,000 leagues wide and long, wider at the top and narrower at the bottom, with 60,000 mountains and 500 great rivers. The lifespan of people there is 120 years. Those who uphold the five precepts can be reborn in the human realm, with a height of three or four cubits. Initially, the lifespan is long, but at the end of the kalpa (cosmic cycle) it is extremely short, even down to ten years. Gokaniya is 320,000 leagues wide and long, shaped like a perfect circle. The lifespan there is 250 years. Those who cultivate the lowest grade of the ten virtues can be reborn there, with a height of sixteen cubits. Uttarakuru is 400,000 leagues wide and long, the land is square, and the lifespan is 1,000 years. Those who cultivate the highest grade of the ten virtues can be reborn there, with a height of thirty-three cubits. Purvavideha is 360,000 leagues wide and long, the land is shaped like a half-moon, and the lifespan is 500 years. Those who cultivate the middle grade of the ten virtues can be reborn there, with a height of eight cubits. This Jambudvipa is one of the four great continents.
After receiving the body of an animal seven times, one will fall into hell to suffer. After coming out of hell, hoping to obtain a human body, one is born into a poor and lowly family, and loses both eyes while still in the womb.
Explanation: The sixth part formally elucidates the situation of receiving a body, which contains four aspects.
初受畜生。第二受地獄苦。第三受人身。第四生貧賤。處胎無兩目。若欲廣說因緣。有婆羅門述善住過去因中於母起瞋得報。如別抄記。
爾時善住天子聞此聲已即大驚怖身毛皆豎愁憂不樂者。
述曰。第七善住驚怖。
速疾往詣天帝釋所悲啼號哭惶怖無計頂禮帝釋二足尊已者。
述曰。第八疾往釋天也。
白帝釋言聽我所說我與諸天女共相圍繞受諸快樂聞有聲言善住天子卻後七日命將欲盡命終之後生贍部洲七返受畜生身受七身已即墮諸地獄從地獄出希得人身生貧賤家而無兩目者。
述曰。第九重述前言。
云何令我得免斯苦者。
述曰。第十希垂救濟。上來雖有十段不同。總是第一善住天子請世尊說。從此已下即是天帝釋請世尊說也。
爾時帝釋聞善住天子語已甚大驚愕者。
述曰。第二帝釋請。此天帝釋請有十段經文。第一聞之驚愕。第二思受何身。第三入定諦觀。第四具知所受。第五痛傷心腑。第六師仰如來。第七帝釋持供。第八詣聖恭敬。第九廣獻佛前。第十具聞七返。此即第一聞之驚愕。
即自思惟此善住天子受何七返惡道之身者。
述曰。第二思受何身。
爾時帝釋須臾靜住入定諦觀者。
述曰。第三入定諦觀
【現代漢語翻譯】 現代漢語譯本 最初會轉生為畜生。其次會遭受地獄之苦。再次會獲得人身，但會出生在貧賤之家，並且沒有雙眼。如果要詳細說明其中的因緣，有一個婆羅門名叫述善住，因為過去世對母親生起嗔恨心而得到這樣的果報，詳細情況記載在其他抄本中。
當時，善住天子聽到這個聲音后，非常驚恐，渾身汗毛豎立，憂愁不樂。
述曰：第七，善住感到驚恐。
他迅速前往天帝釋（Śakra-devānām-Indra，眾天之帝）的住所，悲傷地哭泣號啕，惶恐不安，不知所措，頂禮天帝釋的雙足。
述曰：第八，迅速前往釋天（Śakra）處。
他稟告帝釋說：『請聽我說。我與眾天女共同圍繞，享受各種快樂，卻聽到有聲音說，善住天子在七天之後壽命將盡，命終之後會轉生到贍部洲（Jambudvīpa，閻浮提，指我們所居住的這個世界），七次轉生為畜生，受七次畜生身之後，就會墮入地獄，從地獄出來后，希望能夠得到人身，但會出生在貧賤之家，並且沒有雙眼。』
述曰：第九，重複敘述之前的話。
『怎樣才能讓我免除這些痛苦呢？』
述曰：第十，希望得到救濟。以上雖然有十段不同，但總的來說是善住天子請求世尊（Bhagavan，佛陀）開示。從這裡開始，就是天帝釋請求世尊開示了。
當時，帝釋聽到善住天子的話后，非常驚訝。
述曰：第二，帝釋的請求。天帝釋的請求有十段經文。第一是聽到後感到驚訝。第二是思考會遭受什麼樣的身體。第三是入定仔細觀察。第四是完全知道將要遭受的果報。第五是內心感到痛苦。第六是仰仗如來（Tathāgata，佛陀）。第七是帝釋準備供養。第八是前往佛前恭敬。第九是在佛前廣行供養。第十是詳細聽聞七次轉生的事情。這裡是第一，聽到後感到驚訝。
他隨即自己思考，這位善住天子將會遭受哪七次惡道的身體呢？
述曰：第二，思考會遭受什麼樣的身體。
當時，帝釋稍微安靜下來，進入禪定仔細觀察。
述曰：第三，入定仔細觀察。
【English Translation】 English version Initially, he will be reborn as an animal. Secondly, he will suffer the pains of hell. Thirdly, he will obtain a human body, but will be born into a poor and lowly family, and will have no eyes. If you want to explain the causes and conditions in detail, there was a Brahmin named Shu Shanzhu (Śubhasthita), who received such retribution because he arose anger towards his mother in a past life, as recorded in other transcripts.
At that time, the Deva Śubhasthita (善住天子) heard this voice and was greatly frightened, his hair stood on end, and he was worried and unhappy.
Shu said: Seventh, Śubhasthita was frightened.
He quickly went to the abode of Śakra-devānām-Indra (帝釋), weeping and wailing sadly, panicking and at a loss, prostrating himself at the feet of the venerable Śakra.
Shu said: Eighth, quickly went to Śakra.
He reported to Śakra, saying: 'Please listen to what I have to say. I am surrounded by many Deva girls, enjoying all kinds of happiness, but I heard a voice saying that the Deva Śubhasthita will have his life exhausted in seven days. After his life ends, he will be reborn in Jambudvīpa (贍部洲), reborn as an animal seven times. After suffering seven animal bodies, he will fall into hell. After coming out of hell, I hope to obtain a human body, but I will be born into a poor and lowly family, and will have no eyes.'
Shu said: Ninth, repeating what was said before.
'How can I be spared from these sufferings?'
Shu said: Tenth, hoping to be rescued. Although there are ten different sections above, they are all about the Deva Śubhasthita requesting the Bhagavan (世尊) to speak. From here on, it is Śakra requesting the Bhagavan to speak.
At that time, Śakra was very surprised after hearing the words of the Deva Śubhasthita.
Shu said: Second, Śakra's request. Śakra's request has ten sections of scripture. The first is being surprised after hearing it. The second is thinking about what kind of body he will suffer. The third is entering samādhi (禪定) to observe carefully. The fourth is fully knowing the retribution he will suffer. The fifth is feeling pain in his heart. The sixth is relying on the Tathāgata (如來). The seventh is Śakra preparing offerings. The eighth is going to the Buddha with reverence. The ninth is making extensive offerings before the Buddha. The tenth is hearing in detail about the seven rebirths. Here is the first, being surprised after hearing it.
He then thought to himself, which seven evil paths will this Deva Śubhasthita suffer?
Shu said: Second, thinking about what kind of body he will suffer.
At that time, Śakra was quiet for a moment and entered samādhi to observe carefully.
Shu said: Third, entering samādhi to observe carefully.
。
即見善住天子當受七返惡道之身所謂豬狗野干獼猴蟒蛇鳥鷲等身食諸穢惡不凈之物者。
述曰。第四其知所受。帝釋即見善住天子當受七返之身。所謂豬狗野干獼猴蟒蛇鳥鷲等身食諸穢惡不凈之物。言豬身者。大智度論云。由邪憍慢故。故受豬身。提謂經云。由癡虛受信施四事供養故。故受豬身。又法華經曰。由謗斯經故。故受豬狗野乾等身。又云。由飲酒造癡業故受豬身。提謂經云。惡口慳貪故。故受豬身。為物慳貪。言野干身者。大智度論云。由輕慢善人故受野干身。又提謂經云。由奸猾語故受野犴身。郭璞云。野犴形大於狐。又能緣樹。言獼猴身者。大智論云。由輕躁短促故受獼猴身。提謂經云。由遊戲放逸故受獼猴身。又蟒蛇身者。亦大智度論云。由瞋恚多故。故受毒蛇等身。爾雅云。蟒王蛇。郭璞云。蛇之大故。故名為王。問曰。由何此等畜生身有毛羽。答曰。大智度論云。由受觸樂故身生毛羽。良為善住先造是業故。故受斯苦報也。
爾時帝釋觀見善住天子當墮七返惡道之身拯助苦惱痛割於心諦思無計者。
述曰。五痛傷心腑也。
何所歸依唯有如來應正等覺令其善住得免斯苦者。
述曰。第六師仰如來。
爾時帝釋即於此日初夜分時以種種華鬘涂香末
【現代漢語翻譯】 現代漢語譯本： 即刻看見善住天子將要承受七次輪迴惡道的身體，也就是豬、狗、野干（一種野獸）、獼猴、蟒蛇、鳥、鷲等身體，食用各種污穢不潔之物。
述曰：第四，他知道自己將要承受的果報。帝釋天立刻看見善住天子將要承受七次輪迴的身體，也就是豬、狗、野干、獼猴、蟒蛇、鳥、鷲等身體，食用各種污穢不潔之物。說到豬身，大智度論中說，由於邪惡和驕慢的緣故，所以會承受豬身。《提謂經》中說，由於愚癡虛假地接受信徒的佈施和四事供養的緣故，所以會承受豬身。又《法華經》中說，由於誹謗這部經的緣故，所以會承受豬、狗、野乾等身體。又說，由於飲酒造下愚癡的業的緣故，所以會承受豬身。《提謂經》中說，由於惡語和慳吝貪婪的緣故，所以會承受豬身，因為對事物慳吝貪婪。說到野干身，大智度論中說，由於輕慢善人的緣故，所以會承受野干身。又《提謂經》中說，由於奸猾虛假的言語的緣故，所以會承受野干身。郭璞說，野乾的形狀大於狐貍，而且能夠爬樹。說到獼猴身，大智度論中說，由於輕率急躁和短視的緣故，所以會承受獼猴身。《提謂經》中說，由於嬉戲放逸的緣故，所以會承受獼猴身。又說到蟒蛇身，也是大智度論中說，由於嗔恚心太重的緣故，所以會承受毒蛇等身體。《爾雅》中說，蟒就是王蛇。郭璞說，蛇的體型巨大，所以被稱為王。有人問，為什麼這些畜生的身體會有毛羽？回答說，大智度論中說，由於貪圖觸覺的快樂的緣故，身體會生出毛羽。實在是由於善住天子先前造下了這些業，所以才會承受這樣的苦報。
這時，帝釋天觀察到善住天子將要墮入七次輪迴惡道的身體，拯救幫助他脫離苦惱，內心感到非常痛苦，認真思考卻沒有辦法。
述曰：第五，內心感到非常痛苦。
能夠依靠什麼呢？只有如來（Tathagata）應正等覺（Arhat Samyak-sambuddha）才能讓善住天子免除這種痛苦。
述曰：第六，仰仗如來。
這時，帝釋天就在這一天的初夜時分，用各種各樣的花鬘（garland）、涂香（paste for anointing）、末香
【English Translation】 English version: Immediately he saw the Good Abode Deva (Shanzhu Tianzi) about to receive the body of seven returns to evil paths, namely the bodies of pigs, dogs, jackals (Yegan, a kind of wild beast), macaques, pythons, birds, vultures, etc., eating all kinds of filthy and impure things.
Commentary: Fourth, he knows what he will receive. Indra (帝釋, Dishitian) immediately saw the Good Abode Deva about to receive the body of seven returns, namely the bodies of pigs, dogs, jackals, macaques, pythons, birds, vultures, etc., eating all kinds of filthy and impure things. Speaking of the pig's body, the Mahaprajnaparamita Shastra (大智度論, Dazhidulun) says that it is due to evil arrogance and pride that one receives a pig's body. The Tiwei Sutra (提謂經, Tiweijing) says that it is due to ignorance and falsely accepting the offerings of faith and the four requisites that one receives a pig's body. Furthermore, the Lotus Sutra (法華經, Fahua Jing) says that it is due to slandering this sutra that one receives the bodies of pigs, dogs, and jackals, etc. It also says that it is due to drinking alcohol and creating ignorant karma that one receives a pig's body. The Tiwei Sutra says that it is due to harsh speech and stinginess and greed that one receives a pig's body, because one is stingy and greedy towards things. Speaking of the jackal's body, the Mahaprajnaparamita Shastra says that it is due to looking down on good people that one receives a jackal's body. Furthermore, the Tiwei Sutra says that it is due to cunning and false speech that one receives a jackal's body. Guo Pu (郭璞) says that the shape of a jackal is larger than a fox and that it can also climb trees. Speaking of the macaque's body, the Mahaprajnaparamita Shastra says that it is due to being frivolous, impetuous, and short-sighted that one receives a macaque's body. The Tiwei Sutra says that it is due to playing and being unrestrained that one receives a macaque's body. Furthermore, speaking of the python's body, the Mahaprajnaparamita Shastra also says that it is due to having too much anger that one receives the body of a poisonous snake, etc. The Erya (爾雅) says that a python is a king snake. Guo Pu says that the snake's body is huge, so it is called a king. Someone asks, why do these animal bodies have fur and feathers? The answer is, the Mahaprajnaparamita Shastra says that it is due to craving the pleasure of touch that the body grows fur and feathers. It is truly because the Good Abode Deva previously created these karmas that he receives such a painful retribution.
At this time, Indra observed that the Good Abode Deva was about to fall into the body of seven returns to evil paths, and he wanted to rescue and help him escape from suffering and distress. His heart felt very painful, and he thought carefully but had no way.
Commentary: Fifth, his heart felt very painful.
What can he rely on? Only the Tathagata (如來, Rulai) Arhat Samyak-sambuddha (應正等覺, Yingzhengdengjue) can enable the Good Abode Deva to escape this suffering.
Commentary: Sixth, relying on the Tathagata.
At this time, Indra, in the first night of this day, with all kinds of flower garlands (華鬘, huaman), scented paste (涂香, tuxiang), powdered incense
香以妙天衣莊嚴執持者。
述曰。第七帝釋持供者。有其五種。一者華鬘。二者涂香。三者末香。四者天衣。五者瓔珞。言華鬘者。謂西國以綖貫華名之為鬘。涂香末香者。此天之中有其香樹。樹上取香隨意供養。言天衣者。大智度論云。此天之中有其衣樹。天若須衣時樹下取衣而受用之。此衣白色由如薄冰。無有文字。樓炭經云。此忉利天衣重六銖半。言瓔珞者。樓炭經云。此天之中有瓔珞樹隨意取之。無有眾苦也。
往詣誓多林園於世尊所到已頂禮佛足右繞七匝者。
述曰。第八詣聖呈供。言七匝者。提謂經曰。應七覺分也。
即于佛前廣大供養者。
述曰。第九廣獻佛前。
佛前䠒跪而白佛言世尊善住天子云何當受七返畜生惡道之身具如上說者。
述曰。第十具聞七返也。上來雖有多文不同。總是第一教起因緣分竟。
爾時如來頂上放種種光遍滿十方一切世界已其光還來繞佛三匝從佛口入佛便微笑者。
述曰。此大文第二。如來正答。明聖教所說分。自天帝釋跡發寶宮來儀金地。非直現滋善住。乃兼潤未來故。得頂放神光面含微笑。為問之答。莫大於斯。然文相既多。開為一十四段。第一現相表奇。第二標名示德。第三釋天重請。第四佛答深詞。第五
【現代漢語翻譯】 現代漢語譯本： 『香以妙天衣莊嚴執持者。』 述曰：第七，帝釋天（Indra，佛教的護法神）手持供品。有五種供品：一是花鬘（huaman，用線串起來的花環），二是涂香（tuxiang，塗抹身體的香料），三是末香（moxiang，粉末狀的香料），四是天衣（tianyi，天人的衣服），五是瓔珞（yingluo，用珠玉等串成的裝飾品）。花鬘，在西國是用線串花，稱之為鬘。涂香末香，此天界中有香樹，從樹上取香，隨意供養。天衣，《大智度論》（Mahaprajnaparamita-sastra）中說，此天界中有衣樹，天人需要衣服時，從樹下取衣穿用。此衣白色如薄冰，沒有文字。《樓炭經》（Loutanjing）中說，忉利天（Trayastrimsa，佛教的欲界六天之一）的衣服重六銖半。瓔珞，《樓炭經》中說，此天界中有瓔珞樹，隨意取用，沒有眾苦。
『往詣誓多林園於世尊所到已頂禮佛足右繞七匝者。』 述曰：第八，前往聖地呈獻供養。七匝，提謂經（Tiweijing）中說，應七覺分（sapta bodhyangani，又稱七菩提分，是三十七道品中的七種）。
『即于佛前廣大供養者。』 述曰：第九，在佛前廣行供養。
『佛前䠒跪而白佛言世尊善住天子云何當受七返畜生惡道之身具如上說者。』 述曰：第十，詳細詢問七次輪迴畜生道的因果。以上雖有多種不同的說法，但都是第一教起因緣分的結束。
『爾時如來頂上放種種光遍滿十方一切世界已其光還來繞佛三匝從佛口入佛便微笑者。』 述曰：此為大文的第二部分，如來（Tathagata，佛的稱號）正式回答，闡明聖教所說的內容。從帝釋天（Indra）的足跡發自寶宮，到前來金地朝拜，不僅是爲了滋養善住天子，也是爲了潤澤未來，所以佛陀頭頂放出神光，面含微笑，以此來回答問題，沒有比這更大的了。然而文相繁多，分為十四段。第一，現相表奇。第二，標名示德。第三，帝釋天（Indra）再次請求。第四，佛陀以深奧的言辭回答。第五，……
【English Translation】 English version: 'Those who hold and adorn themselves with fragrant and wonderful heavenly garments.' Commentary: Seventh, Indra (Śakra, the lord of gods) holds offerings. There are five kinds of offerings: first, flower garlands (huaman, garlands strung with threads); second, scented unguents (tuxiang, fragrant substances for anointing the body); third, powdered incense (moxiang, powdered fragrant substances); fourth, heavenly garments (tianyi, garments of the gods); and fifth, necklaces (yingluo, ornaments made of pearls and jade). Flower garlands, in the Western countries, are flowers strung together with thread, called garlands. Scented unguents and powdered incense, in this heavenly realm, there are fragrant trees. One takes fragrance from the trees and offers it at will. Heavenly garments, the Mahaprajnaparamita-sastra says, in this heavenly realm, there are garment trees. When the gods need clothes, they take them from under the trees and use them. These garments are white like thin ice and have no writing on them. The Loutanjing says that the garments of Trayastrimsa (one of the six heavens of desire) weigh six and a half zhu. Necklaces, the Loutanjing says, in this heavenly realm, there are necklace trees. One takes them at will and there is no suffering.
'Having gone to the Jeta Grove Garden, having arrived at the place of the World Honored One, having bowed at the Buddha's feet and circumambulated seven times.' Commentary: Eighth, going to the sacred place to present offerings. Seven circumambulations, the Tiweijing says, correspond to the seven factors of enlightenment (sapta bodhyangani, also known as the seven limbs of enlightenment, are seven of the thirty-seven factors of enlightenment).
'Immediately making vast offerings before the Buddha.' Commentary: Ninth, extensively making offerings before the Buddha.
'Kneeling before the Buddha and saying to the Buddha, 'World Honored One, how will the son of good dwelling receive a body in the evil path of seven returns as an animal, as described above?'' Commentary: Tenth, inquiring in detail about the cause and effect of seven rebirths in the animal realm. Although there are many different statements above, they are all the end of the first division on the causes and conditions for the arising of the teachings.
'At that time, the Tathagata (Buddha's title) emitted various kinds of light from the top of his head, filling all the worlds in the ten directions. After that, the light returned, circumambulated the Buddha three times, and entered the Buddha's mouth, and the Buddha smiled.' Commentary: This is the second part of the main text. The Tathagata (Buddha's title) formally answers, clarifying what the sacred teachings say. From the traces of Indra (Śakra) originating from the treasure palace to coming to worship the golden land, it is not only to nourish the son of good dwelling, but also to benefit the future. Therefore, the Buddha emits divine light from the top of his head and smiles, using this to answer the question. There is nothing greater than this. However, the textual aspects are numerous, divided into fourteen sections. First, the manifestation expresses wonder. Second, naming and showing virtue. Third, Indra (Śakra) requests again. Fourth, the Buddha answers with profound words. Fifth, ...
重顯神功。第六專令授與。第七廣陳多福。第八建塔尊人。第九靜息護持。第十天王更請。第十一如來正答。第十二略顯威嚴。第十三示軌令持。第十四標功授與。此即第一現相標奇。文中有三。一放光。二收光。三微笑。言放光者。觀佛三昧經云。以三度人。一者名字。二者說法。三者光明。今者欲度眾生故。所以放光。即是一也。又地持論云。諸佛光明有其八業。一者覺業。二者因業。三者卷舒。四者正業。五者降伏業。六者敬業。七者示現業。八者請業。第一覺業者。為放大光明照諸菩薩如來即放護念故。第二因業者。為有無量阿僧祇光以為眷屬故。第三卷舒業者。為諸如來放大光明無量阿僧祇世界以還入常戒故。第四正業者。謂諸如來放大光明普照三途一切惡道悉皆息苦。第五降伏業者。為諸如來放大光明令魔驚怖不能破壞所化眾生故。第六敬業者。為諸如來放大光明現不可思議佛神力故。第七示現業者。為諸如來放大光明普照諸大會令見故。第八請業者。為于光中發聲說偈故。所以頌云。覺因卷舒正降伏。敬業示現及請業。應知是名八種業。問曰。何故說法華經即放眉間光。今說此經便放頂上光。答曰。所表各異。是故放光不同。依報恩經云。如來有八處放光。各各不同。一者足下。二膝上。三者陰藏。四
【現代漢語翻譯】 現代漢語譯本 重顯神功（chóng xiǎn shén gōng）。第六專令授與。第七廣陳多福。第八建塔尊人。第九靜息護持。第十天王更請。第十一如來正答（Rúlái zhèng dá）。第十二略顯威嚴。第十三示軌令持。第十四標功授與。此即第一現相標奇。文中有三：一放光，二收光，三微笑。 言放光者，《觀佛三昧經》（Guān Fó Sānmèi Jīng）云：『以三度人，一者名字，二者說法，三者光明。』今者欲度眾生故，所以放光，即是一也。又《地持論》（Dìchí Lùn）云：『諸佛光明有其八業。一者覺業，二者因業，三者卷舒，四者正業，五者降伏業，六者敬業，七者示現業，八者請業。』 第一覺業者，為放大光明照諸菩薩如來即放護念故。第二因業者，為有無量阿僧祇（ā sēng qí，無數）光以為眷屬故。第三卷舒業者，為諸如來放大光明無量阿僧祇世界以還入常戒故。第四正業者，謂諸如來放大光明普照三途一切惡道悉皆息苦。第五降伏業者，為諸如來放大光明令魔驚怖不能破壞所化眾生故。第六敬業者，為諸如來放大光明現不可思議佛神力故。第七示現業者，為諸如來放大光明普照諸大會令見故。第八請業者，為于光中發聲說偈故。所以頌云：『覺因卷舒正降伏，敬業示現及請業，應知是名八種業。』 問曰：何故說法華經即放眉間光，今說此經便放頂上光？答曰：所表各異，是故放光不同。依《報恩經》（Bào'ēn Jīng）云：『如來有八處放光，各各不同。一者足下，二膝上，三者陰藏，四』
【English Translation】 English version Reappearing Divine Power. Sixth, a special decree is granted. Seventh, widely displaying abundant blessings. Eighth, building pagodas to honor people. Ninth, quietly ceasing and protecting. Tenth, the Heavenly King requests again. Eleventh, the Tathagata (Rúlái, Thus Come One) answers correctly. Twelfth, briefly displaying majesty. Thirteenth, showing the path and instructing to uphold it. Fourteenth, marking merit and granting rewards. This is the first extraordinary manifestation. There are three aspects in the text: first, emitting light; second, retracting light; and third, smiling. Regarding emitting light, the Contemplation on Buddha Samadhi Sutra (Guān Fó Sānmèi Jīng) says: 'Using three ways to liberate people: first, names; second, teachings; and third, light.' Now, desiring to liberate sentient beings, therefore emitting light, that is the first. Also, the Yogācārabhūmi-śāstra (Dìchí Lùn) says: 'The light of all Buddhas has eight activities: first, the activity of awakening; second, the activity of cause; third, rolling and stretching; fourth, the activity of correctness; fifth, the activity of subduing; sixth, the activity of reverence; seventh, the activity of manifestation; and eighth, the activity of invitation.' The first, the activity of awakening, is to emit great light to illuminate all Bodhisattvas and Tathagatas, thus releasing protective thoughts. The second, the activity of cause, is to have countless Asamkhya (ā sēng qí, countless) lights as retinue. The third, the activity of rolling and stretching, is for all Tathagatas to emit great light, returning countless Asamkhya worlds to constant precepts. The fourth, the activity of correctness, means that all Tathagatas emit great light, universally illuminating the three evil paths, and all suffering ceases. The fifth, the activity of subduing, is for all Tathagatas to emit great light, causing demons to be frightened and unable to destroy the sentient beings being transformed. The sixth, the activity of reverence, is for all Tathagatas to emit great light, manifesting inconceivable Buddha's divine power. The seventh, the activity of manifestation, is for all Tathagatas to emit great light, universally illuminating all assemblies so they can see. The eighth, the activity of invitation, is to emit sound and speak verses within the light. Therefore, the verse says: 'Awakening, cause, rolling and stretching, correctness, subduing, reverence, manifestation, and invitation, you should know these are the eight activities.' Question: Why does the Lotus Sutra emit light from between the eyebrows, but this sutra emits light from the top of the head? Answer: What is represented is different, therefore the emitting of light is different. According to the Sutra of Gratitude (Bào'ēn Jīng): 'The Tathagata emits light from eight places, each different. First, from under the feet; second, from the knees; third, from the hidden yin; fourth,'
者臍中。五者胸前。六者口中。七者眉間。八者頂上。言足下放光者照一切地獄。膝上放光者照畜生。陰藏放光者照阿修羅。胸前放光者照大天。口中放光者為照三乘人。眉間放光者為照大乘菩薩。頂上放光者十方六道一切普照。表陀羅尼最尊最上。又大智度論云。如來於其八處放光。一一處中有六百千萬億光。一一光中皆具八業。三微笑者。菩薩處胎經云。如來笑有多種。見生梵天佛亦微笑。見作轉輪王佛亦微笑。見作獄卒佛亦微笑。見作餓鬼佛亦微笑。見作畜生佛亦微笑。乃至反以入地獄皆非解脫。何如來微笑。問曰。如來大悲何為聞苦而笑。答曰。眾生入道有種種不同。有因苦而修善。有因樂而造惡。今者眾生深生世樂后墮惡道。佛則不喜。若見眾生雖受諸苦而能進道佛即歡喜。所以法華經云。今世後世如實知之。又地持論云。有法現世受樂他世受苦。有法現世受苦他世受樂。有法現世受樂他世受樂。有法現世受苦他世受苦。言現世受樂他世受苦者。為決定心殺生遊獵造十惡業。雖現世受小樂未來必墮惡道故。后受樂報言現世受樂他世受樂者。為樂心持戒。現世安穩未來得樂。言現世受苦他世受苦者。為邪見外道之人。或以五熱炙身為現受苦。未來后墮惡道受苦。如菩薩處胎經云。昔佛過去世時為求法故至一山
口。見一千個外道集在一處。苦行求法。或有常翹一足隨而轉。或臥棘刺。或時服沙。或作獐鹿牛馬豬狗等觀。或投身深谷。或抱石自沈。或五熱炙身。或自解支節。或開腦然燈。或投身沸鑊。或江左殺生河邊發願。或系父母擲置火中得生梵天。或食糞穢。或啖菰果。或七日一食。或以樹葉為衣。或將髑髏以為瓔珞。或用髑髏以為食器。或服針刺心以為持戒。集在一處。互相破腸以水洗腸。言除邪垢。此皆是現在受苦。他世受苦。即是第一現相表奇竟也。
告帝釋言天帝有陀羅尼名為如來佛頂尊勝能凈一切惡道者。
述曰。第二標名示德也。此天帝釋文中有一十四段經文。第一舉名顯德。第二凈除生死。第三破苦迴向。第四聞咒滅罪。第五略顯勝生。第六憶念增壽。第七三業清凈。第八如來觀視。第九天神侍衛。第十為人所敬。第十一惡障消滅。第十二菩薩覆護。第十三讀誦壞苦。第十四游入勝境。此則第一舉名顯德。初則舉名。后即顯德。舉名者。即是佛頂尊勝陀羅尼也。言顯德者。乃是滅除一切惡道也。
能凈除一切生死苦惱者。
述曰。第二凈除生死也。此則略舉前後苦。若具足說者應云生老病死也。涅槃經云。佛告波斯匿大王言。有四大山。從四方來擁塞國王。當爲何計。波斯匿王
【現代漢語翻譯】 現代漢語譯本： 口 [原文如此，可能指某種行為或狀態]。我看見一千個外道聚集在一處，他們通過苦行來尋求真理。有的人總是翹著一隻腳，並且不停地轉動身體；有的人躺在佈滿尖刺的床上；有的人吃沙子；有的人模仿獐子、鹿、牛、馬、豬、狗等的行為；有的人跳入深谷；有的人抱著石頭沉入水中；有的人用五處火熱的地方炙烤身體；有的人自己解開肢體；有的人打開頭顱點燈；有的人跳入沸騰的鍋中；有的人在江邊殺生，在河邊發誓；有的人把父母綁起來扔進火中，希望藉此得生梵天（Brahmaloka，佛教中的色界天之一）；有的人吃糞便；有的人吃菰米和水果；有的人七天才吃一頓飯；有的人用樹葉做衣服；有的人用骷髏做項鍊；有的人用骷髏做食器；有的人用針刺心臟來持戒。他們聚集在一處，互相剖開腸子，用水清洗腸子，聲稱這樣可以去除邪惡的污垢。這些都是現在受苦，來世也要受苦的行為，這就是第一種現相，用來顯示他們的奇異之處。
佛陀告訴帝釋（Indra，佛教護法神）說：『天帝，有一種陀羅尼（dharani，總持、真言），名為如來佛頂尊勝陀羅尼（Usnisa Vijaya Dharani），能夠凈化一切惡道。』
述曰：這是第二部分，標明名稱，顯示功德。這段天帝釋的經文共有十四段。第一段是舉出名稱，彰顯功德；第二段是凈化和消除生死；第三段是破除痛苦，迴向功德；第四段是聽聞咒語，滅除罪業；第五段是簡略地顯示殊勝的往生；第六段是憶念咒語，增長壽命；第七段是身口意三業清凈；第八段是如來觀視；第九段是天神侍衛；第十段是為人所尊敬；第十一段是消除惡業障礙；第十二段是菩薩覆蓋保護；第十三段是讀誦咒語，摧毀痛苦；第十四段是游入殊勝的境界。這裡是第一段，舉出名稱，彰顯功德。開始是舉出名稱，後面是顯示功德。舉出名稱，就是佛頂尊勝陀羅尼。說到顯示功德，就是滅除一切惡道。
能夠凈化和消除一切生死苦惱。
述曰：這是第二部分，凈化和消除生死。這裡是簡略地舉出前後的痛苦。如果詳細地說，應該說是生老病死。涅槃經（Nirvana Sutra）中說，佛陀告訴波斯匿王（Prasenajit，古印度憍薩羅國國王）說：『有四座大山，從四個方向而來，擁堵著國王，您打算怎麼辦？』波斯匿王
【English Translation】 English version: Mouth [original text as is, possibly referring to a certain behavior or state]. I saw a thousand heretics gathered in one place, practicing asceticism to seek the Dharma. Some were always standing on one foot and constantly spinning; some were lying on beds of thorns; some were eating sand; some were imitating the behavior of deer, cattle, horses, pigs, and dogs; some were throwing themselves into deep valleys; some were holding stones and sinking into the water; some were scorching their bodies in five hot places; some were dismembering themselves; some were opening their skulls to light lamps; some were jumping into boiling cauldrons; some were killing living beings on the riverside and making vows; some were tying up their parents and throwing them into the fire, hoping to be reborn in Brahmaloka (the Brahma-world, one of the heavens in the Form Realm in Buddhism); some were eating feces; some were eating wild rice and fruits; some were eating only once every seven days; some were using leaves as clothing; some were using skulls as necklaces; some were using skulls as eating utensils; some were piercing their hearts with needles to uphold the precepts. They gathered in one place, cutting open each other's intestines and washing them with water, claiming that this would remove evil impurities. These are all actions that cause suffering in the present and in future lives. This is the first phenomenon, used to display their strangeness.
The Buddha told Indra (Śakra, a protector deity in Buddhism): 'Heavenly King, there is a dharani (mantra, a sacred utterance), called the Usnisa Vijaya Dharani (Victorious Buddha-Crown Dharani), which can purify all evil paths.'
Commentary: This is the second part, stating the name and showing the merits. This passage of Indra's scripture has fourteen sections. The first section is to state the name and show the merits; the second section is to purify and eliminate birth and death; the third section is to break through suffering and dedicate merits; the fourth section is to hear the mantra and eliminate sins; the fifth section is to briefly show the excellent rebirth; the sixth section is to remember the mantra and increase lifespan; the seventh section is to purify the three karmas of body, speech, and mind; the eighth section is to be watched by the Tathagata; the ninth section is to be attended by gods; the tenth section is to be respected by people; the eleventh section is to eliminate evil obstacles; the twelfth section is to be covered and protected by Bodhisattvas; the thirteenth section is to recite the mantra and destroy suffering; the fourteenth section is to enter the excellent realm. Here is the first section, stating the name and showing the merits. It begins by stating the name, and then shows the merits. Stating the name is the Usnisa Vijaya Dharani. Speaking of showing the merits, it is to eliminate all evil paths.
It can purify and eliminate all the suffering of birth and death.
Commentary: This is the second part, purifying and eliminating birth and death. Here, the suffering of the beginning and the end is briefly mentioned. If described in detail, it should be birth, old age, sickness, and death. The Nirvana Sutra states that the Buddha told King Prasenajit (the king of Kosala in ancient India): 'There are four great mountains coming from four directions, blocking the king. What do you plan to do?' King Prasenajit
曰。不可逃避。唯知專心佈施持戒。佛言。善哉大王。我說四山者。即眾生生老病死當來逼人。云何不修戒施。王曰。佈施持戒得何果報。佛言。當生人天多受快樂。法華經云。四面者生為東面。老為南面。病為西面。死為北面。又法華經云。不覺不知不驚不怖。火來逼身者。解云。不覺者不覺生苦。不知者不知老苦。不驚者不知病苦。不怖者不知死苦也。火來逼身者。為無常之火也。何以得知。遺教經曰。當念無常之火燒諸世間。如救頭然早求解脫。今更略釋生老病死。言生死者。大小乘各自不同。如唯識論。以第八識賴耶受生。若依俱舍論云。第六意識受生。今解者。由第六意識起愛引彼賴耶種子方始現行故所以受生。又俱舍論六道四生皆有中陰之身。由中陰身起愛所以受生。其中身七日一易。極遲七七日。又云。死言受胎須具三緣。一者父母調適。二者父母起欲。三者乾闥婆城亦名中陰。問曰。云何喚中陰身作乾闥婆城。答曰。為食香故。故名乾闥婆城。此中陰身唯食于香不食余物。若是有福德者。以妙香氣為食。若薄福德者。以臭氣為食。為尋香故。故名乾闥婆城。問曰。其大小如何。答。身量大小猶如六七歲小兒。若生天中陰者。頭向上足向下。若是地獄中陰。即頭向下足向上。問曰。幾許時受中陰身。答
【現代漢語翻譯】 現代漢語譯本：國王說：『這是不可逃避的。只有一心一意地佈施、持戒。』佛說：『善哉，大王！我說的那四座山，就是眾生的生、老、病、死，將來會逼迫人們。為什麼不修持戒律和佈施呢？』國王說：『佈施、持戒能得到什麼果報呢？』佛說：『當能轉生到人道或天道，多受快樂。』《法華經》說：『四面，就是生為東面，老為南面，病為西面，死為北面。』又《法華經》說：『不覺、不知、不驚、不怖，火來逼身。』解釋說：『不覺，就是不覺悟生之苦；不知，就是不知道老之苦；不驚，就是不知道病之苦；不怖，就是不知道死之苦。』火來逼身，指的是無常之火。』為什麼這樣說呢？《遺教經》說：『應當想到無常之火燃燒世間，如同拯救頭燃一樣，及早求解脫。』現在再簡略地解釋生、老、病、死。說到生死，大乘和小乘的解釋各自不同。如《唯識論》，以第八識阿賴耶識受生。如果依照《俱舍論》的說法，是第六意識受生。現在解釋為：由於第六意識生起愛染，牽引阿賴耶識的種子，方才開始現行，所以受生。又《俱舍論》說，六道四生都有中陰身。由中陰身生起愛染，所以受生。這中陰身每七天變化一次，最遲七七四十九天。又說：『死亡后受胎，需要具備三種因緣：一是父母身心調和，二是父母生起性慾，三是乾闥婆（也叫中陰）。』問：『為什麼把中陰身叫做乾闥婆城呢？』答：『因為他們以香為食，所以叫做乾闥婆城。』這中陰身只吃香氣，不吃其他東西。如果是有福德的人，就以美妙的香氣為食；如果是薄福德的人，就以臭氣為食。爲了尋找香氣，所以叫做乾闥婆城。』問：『它的大小如何呢？』答：『身量大小猶如六七歲的小孩。如果轉生到天道的中陰身，頭向上，腳向下；如果是地獄的中陰身，就頭向下，腳向上。』問：『要經歷多久的中陰身呢？』答：
【English Translation】 English version: The king said, 'This is unavoidable. One can only wholeheartedly practice giving and upholding the precepts.' The Buddha said, 'Excellent, Great King! The four mountains I spoke of are the birth, old age, sickness, and death of sentient beings, which will inevitably press upon them in the future. Why not cultivate precepts and giving?' The king said, 'What are the karmic rewards for giving and upholding precepts?' The Buddha said, 'One will be reborn in the realms of humans or gods, experiencing much happiness.' The Lotus Sutra says, 'The four sides are: birth as the east side, old age as the south side, sickness as the west side, and death as the north side.' Furthermore, the Lotus Sutra says, 'Without awareness, without knowledge, without alarm, without fear, fire approaches the body.' The explanation is: 'Without awareness' means not being aware of the suffering of birth; 'without knowledge' means not knowing the suffering of old age; 'without alarm' means not knowing the suffering of sickness; 'without fear' means not knowing the suffering of death. 'Fire approaches the body' refers to the fire of impermanence. How do we know this? The Sutra of the Buddha's Last Teaching says, 'You should contemplate that the fire of impermanence burns all the worlds. Like saving your head from burning, quickly seek liberation.' Now, let's briefly explain birth, old age, sickness, and death. Regarding birth and death, the interpretations of the Mahayana and Hinayana differ. According to the Consciousness-Only Treatise (唯識論), the eighth consciousness, the Alaya consciousness (阿賴耶識), receives birth. According to the Abhidharma-kosa (俱舍論), the sixth consciousness receives birth. The current explanation is that because the sixth consciousness gives rise to attachment, it draws forth the seeds of the Alaya consciousness, which then manifest, thus receiving birth. Furthermore, the Abhidharma-kosa says that all beings in the six realms and four modes of birth have an intermediate state body (中陰身). Because the intermediate state body gives rise to attachment, it receives birth. This intermediate state body changes every seven days, at the latest every forty-nine days. It also says, 'To be reborn after death, three conditions are necessary: first, the parents must be in harmony; second, the parents must have desire; and third, a Gandharva (乾闥婆) (also called the intermediate state).' Question: 'Why is the intermediate state body called a Gandharva city (乾闥婆城)?' Answer: 'Because they feed on fragrance, they are called Gandharva cities.' This intermediate state body only eats fragrance and nothing else. Those with merit feed on wonderful fragrances; those with little merit feed on foul odors. Because they seek fragrance, they are called Gandharva cities.' Question: 'How big are they?' Answer: 'Their size is like that of a six- or seven-year-old child. If the intermediate state body is to be reborn in the heavens, its head is up and its feet are down; if it is to be reborn in hell, its head is down and its feet are up.' Question: 'How long does one experience the intermediate state?' Answer:
曰。極遲者七七日。七日一度易身。若其七七日者即七度變身。若其七七日滿不得受生。即變于雜畜生之中而受生。若是春時中陰。便於馬胎受身。何以故。馬春時行欲故。若夏時中陰。便於牛中受身。以牛夏時行欲故。秋時中陰。便於狗中受身。為狗秋時行欲故。若是冬時中陰。便於熊中受身。何以故為熊于冬時行欲。若非四時中陰者。便於野牛野狗野馬中受身。及人等為非時行欲故。問曰。生有幾種。答曰。有其四種。謂胎卵濕化。凡此四生皆從第六意識起愛。然始受生。問曰。如化生生於地獄。見一苦具。云何起愛而受生也。答曰。由愛處所故。所以受生。為生顛倒妄見一切猛火苦具有大光明。亦生愛樂即便受生。問曰。濕生云何。答曰。愛香氣故所以濕生。若有福德者。以妙香為香。或以清凈為香。為生愛故於中受身。若薄福德者。以臭氣為香。以不凈為香。即便生愛于中受身。問曰。卵生云何。答曰。卵生者由眾生遊戲處所故。所以受卵生身。若有福德者。望見種種園林種種堂殿遊戲自在於中受生。若有薄福德者。望見種種逼迫怕怖之事。或見大風。或見大雨。即便入井屋間或草葉間。于中藏避。乃言安穩。即便起愛便即受生。問曰。云何胎生。答曰。由愛慾故所以胎生。若是男于母起愛心。若是女人于父
【現代漢語翻譯】 說：最遲七七四十九天。每七天會經歷一次身體的變化。如果到了七七四十九天仍然無法投生，就會經歷七次變身。如果七七四十九天滿了仍然無法受生，就會轉生到各種雜類畜生之中。如果是春天的中陰身（Antarabhava，指死亡到轉生之間的過渡期），就容易在馬的胎中受生。為什麼呢？因為馬在春天發情。如果是夏天的中陰身，就容易在牛中受生，因為牛在夏天發情。秋天的中陰身，就容易在狗中受生，因為狗在秋天發情。如果是冬天的中陰身，就容易在熊中受生。為什麼呢？因為熊在冬天發情。如果不是這四個季節的中陰身，就容易在野牛、野狗、野馬中受生，以及人等，因為它們是不定時發情的。問：生命有幾種？答：有四種，即胎生、卵生、濕生、化生。這四種生命都從第六意識（Mano-vijnana，指意識）生起愛著，然後才開始受生。問：如果化生（Upapaduka，指無須依靠父母等媒介而直接出生的生命形式）生於地獄，見到一種痛苦的刑具，怎麼會生起愛著而受生呢？答：因為愛著處所的緣故，所以受生。因為顛倒妄見，將一切猛火苦具看作具有大光明，因此生起愛樂，於是就受生了。問：濕生（Samsvedaja，指從濕氣中出生的生命形式）是怎樣的？答：因為愛著香氣的緣故，所以濕生。如果有福德的人，會以美妙的香氣為香，或者以清凈為香，因為生起愛著，就在其中受生。如果福德淺薄的人，會以臭氣為香，以不凈為香，因此生起愛著，就在其中受生。問：卵生（Andaja，指從卵中出生的生命形式）是怎樣的？答：卵生是因為眾生遊戲處所的緣故，所以受卵生之身。如果有福德的人，望見種種園林、種種堂殿，自在地在其中游戲受生。如果福德淺薄的人，望見種種逼迫恐怖的事情，或者見到大風、或者見到大雨，就進入井裡、屋裡或者草葉間，在其中躲藏，認為安全，因此生起愛著，便立即受生。問：胎生（Jarayuja，指從母胎中出生的生命形式）是怎樣的？答：因為愛慾的緣故，所以胎生。如果是男子對母親生起愛心，如果是女人對父親
【English Translation】 It is said: The latest is forty-nine days. Every seven days, the body changes once. If one cannot be reborn after forty-nine days, one will undergo seven transformations. If the forty-nine days are complete and one cannot be reborn, one will be reborn among various mixed animals. If it is the intermediate state (Antarabhava) in spring, one easily receives a body in the womb of a horse. Why? Because horses mate in spring. If it is the intermediate state in summer, one easily receives a body in a cow, because cows mate in summer. If it is the intermediate state in autumn, one easily receives a body in a dog, because dogs mate in autumn. If it is the intermediate state in winter, one easily receives a body in a bear. Why? Because bears mate in winter. If it is not the intermediate state of these four seasons, one easily receives a body in wild oxen, wild dogs, wild horses, and among humans, because they mate at irregular times. Question: How many kinds of births are there? Answer: There are four kinds, namely, womb-born (Jarayuja), egg-born (Andaja), moisture-born (Samsvedaja), and transformation-born (Upapaduka). All these four kinds of births arise from attachment (love) in the sixth consciousness (Mano-vijnana), and then one begins to be reborn. Question: If a transformation-born being is born in hell and sees an instrument of suffering, how can attachment arise and lead to rebirth? Answer: Because of attachment to the place, one is reborn. Due to inverted and deluded views, one sees great light in all the fierce fires and instruments of suffering, and thus arises love and joy, and then one is reborn. Question: What is moisture-born? Answer: Because of attachment to fragrance, one is moisture-born. If one has merit, one takes exquisite fragrance as fragrance, or purity as fragrance. Because of the arising of attachment, one receives a body in it. If one has little merit, one takes foul odor as fragrance, or impurity as fragrance, and then attachment arises, and one receives a body in it. Question: What is egg-born? Answer: Egg-born is because of the place where beings play, so one receives an egg-born body. If one has merit, one sees various gardens and various halls, playing freely and receiving birth in them. If one has little merit, one sees various pressing and frightening things, or sees great wind or great rain, and then enters a well, a house, or among grass and leaves, hiding in them, thinking it is safe, and then attachment arises, and one is immediately reborn. Question: What is womb-born? Answer: Because of lust, one is womb-born. If a man has love for his mother, if a woman has love for her father
生愛慾心。此中陰身皆有此二相。及想父母行欲不凈流出。心生歡喜。作自不凈想。仍托此不凈于中受身。此一剎那時便即受胎。譬如葉蟲依葉糞蟲依糞。種子受胎亦復依附精血而受此身。又瑜伽論云。胎中有其五位。一七日羯羅藍。二七日頞部陀。三七日閉尸。四七日健南。五七日缽羅奢佉。是為胎中五位。初羯羅藍者。唐云凝蘇。為父母妄想精血凝流。由如酪上凝脂。狀如稠膠結聚。二七日頞部陀者。漢云胞結。為父母精血之上起諸胞結。狀糜粟形如粥皮。三七日閉尸者。漢云結取。為結精血狀如爛肉。若是男子在母左邊。上闊下狹。面向其母。若是女人在母右邊。上狹下闊。面向其父。四七日健南者。此云堅肉。為結或肉團。五七日缽羅奢佉者。此云支分。為但有人形。未有眼耳鼻舌也。至六七日從母臍輪有風吹其肉團。乃至眼耳鼻舌上下手足一切身份在生藏之下熟藏之上。母若受飢寒冷熱。孩子亦爾。日月滿足。心生厭離。頭趣產門。如兩山間逼切其身。種種不凈與身俱出。其體細濡如新瘡不可得觸。手若觸時如利刀刃。故言生苦也。若言死苦者。依瑜伽論云。由大怖畏一時俱至。親愛永隔。身屋崩倒。又云。死王至時。如劫盡燒一切都盡。又如金剛霹靂諸山破碎都盡。又云。如大猛風拔倒身樹。又五王經云
。言死苦者。謂四大分張。六情無主神識離體。風刀解身。眼張口開。白汗流出。兩手橫空。一切怖至。風斷氣絕。火滅身冷。地散血流。膀脹爛壞。蟲狼食盡。是名死苦。今此陀羅尼。悉能除此等之苦。此即第二得除生死也。
又能凈除諸地獄閻羅王界畜生之苦又破一切地獄能迴向善道者。
述曰。第三破苦迴向也。文中有其四意。一破地獄苦。二破餓鬼苦。三破畜生苦。四迴向善道。言地獄苦者。諸苦在地下故名地獄。俱舍論說八大地獄。總在地下。小者支派流在人間及山澤曠野或諸江海間。其處不定。唐琳冥報記云。言餓鬼者。雜心說。常被飢渴多諸恐怖故名餓鬼。由過去多慳貪。所以受餓鬼身。又智度論云。有諸餓鬼。為飢餓故。口出猛火自燒其身。由枯樹。若與水千年不足。又解深密經曰。有諸餓鬼。為飢餓故走至海邊。見諸海水悉皆枯渴。又善生經曰。由不行財施故無財寶報。由不行法施故得愚癡報。由不行無畏施故得恐怖。又薩遮尼乾子經云。惜財不佈施。藏積恐人知。捨身空手去。餓鬼中受苦還受饑。又丈夫論說。慳心多者。雖是泥土重於金玉。悲心多者。雖是金玉類輕於草木。又云。慳貪之人糞土上惜。何況財物。郁伽長者經曰。佈施能薄三毒。佈施之時能令貪薄破餓鬼業。見來乞者
【現代漢語翻譯】 現代漢語譯本 關於死亡的痛苦，指的是地、水、火、風四大分離，眼、耳、鼻、舌、身、意六種感覺失去主導，神識脫離身體。如同風刀切割身體，導致眼球突出，口部張開，大量冷汗流出，雙手在空中揮舞，一切恐怖景象都降臨。呼吸停止，氣息斷絕，體溫消失，身體冰冷，地大分解，血液流出，身體膨脹腐爛，最終被蟲子和野獸吞噬殆盡。這就是所謂的死亡之苦。現在，這個陀羅尼咒語，完全能夠消除這些痛苦。這就是第二個獲得的利益，即消除生死輪迴之苦。
此外，它還能徹底清除地獄、閻羅王界以及畜生道的痛苦，並且能夠摧毀一切地獄，使眾生能夠轉向善良的道路。
解釋：這是第三個利益，即破除痛苦並使眾生轉向善道。這段文字包含四個方面的含義：一是破除地獄之苦，二是破除餓鬼之苦，三是破除畜生之苦，四是使眾生轉向善良的道路。所謂地獄之苦，指的是各種痛苦都發生在地下，因此稱為地獄。《俱舍論》中說，八大地獄都位於地下。較小的地獄分支散佈在人間以及山澤曠野或各個江海之間，其位置不固定。《唐琳冥報記》中說。關於餓鬼，雜心論中說，餓鬼經常遭受飢餓和口渴的折磨，並且充滿恐懼，因此被稱為餓鬼。這是由於過去世過於吝嗇貪婪，所以才會遭受餓鬼之身。此外，《智度論》中說，有些餓鬼因為飢餓的緣故，口中噴出猛烈的火焰焚燒自身，如同枯樹一般。即使給予水，千年也不足夠。此外，《解深密經》中說，有些餓鬼因為飢餓的緣故跑到海邊，看到所有的海水都乾涸了。此外，《善生經》中說，由於不行財佈施，所以沒有獲得財富的果報；由於不行法佈施，所以獲得愚癡的果報；由於不行無畏佈施，所以獲得恐懼的果報。此外，《薩遮尼乾子經》中說，吝惜錢財而不佈施，積攢起來害怕別人知道，最終捨棄身體空手而去，在餓鬼道中遭受飢餓的痛苦。此外，《丈夫論》中說，吝嗇心重的人，即使是泥土也看得比金玉還重；慈悲心重的人，即使是金玉也看得比草木還輕。還說，吝嗇貪婪的人連糞土都捨不得，更何況是財物。郁伽長者經中說，佈施能夠減輕貪嗔癡三毒，佈施的時候能夠使貪念減少，從而破除餓鬼的業報。看到前來乞討的人
【English Translation】 English version Speaking of the suffering of death, it refers to the separation of the four elements (earth, water, fire, and wind), the six senses (eye, ear, nose, tongue, body, and mind) losing their master, and the consciousness leaving the body. It's like wind knives dissecting the body, causing the eyes to bulge, the mouth to open, profuse cold sweat to flow out, and the hands to flail in the air, with all terrors descending. Breathing ceases, the breath is cut off, the fire element extinguishes, the body becomes cold, the earth element disperses, blood flows out, and the body swells and rots, eventually being devoured by worms and beasts. This is known as the suffering of death. Now, this Dharani is fully capable of eliminating such suffering. This is the second benefit obtained, which is the elimination of the suffering of birth and death.
Furthermore, it can completely purify the suffering of hells, the realm of King Yama, and the animal realm, and it can destroy all hells, enabling beings to turn towards the path of goodness.
Explanation: This is the third benefit, which is breaking through suffering and turning beings towards goodness. This passage contains four aspects: first, breaking the suffering of hell; second, breaking the suffering of hungry ghosts; third, breaking the suffering of animals; and fourth, turning beings towards the path of goodness. The so-called suffering of hell refers to the various sufferings that occur underground, hence the name 'hell'. The Abhidharmakośabhāṣya says that the eight great hells are all located underground. Smaller hell branches are scattered in the human realm and among mountains, marshes, wildernesses, or various rivers and seas, their locations not fixed. The Tang Lin's Record of冥報 says. Regarding hungry ghosts, the 雜心論 says that hungry ghosts are constantly tormented by hunger and thirst and are filled with fear, hence the name 'hungry ghosts'. This is because of excessive stinginess and greed in past lives, which is why they suffer the body of a hungry ghost. Furthermore, the Mahaprajnaparamita Sastra says that some hungry ghosts, because of hunger, emit fierce flames from their mouths and burn themselves, like withered trees. Even if given water, a thousand years would not be enough. Furthermore, the Saṃdhinirmocana Sūtra says that some hungry ghosts, because of hunger, run to the seashore and see all the seawater dried up. Furthermore, the Sigalovada Sutta says that because one does not practice giving wealth, one does not receive the reward of wealth; because one does not practice giving the Dharma, one receives the reward of ignorance; because one does not practice giving fearlessness, one receives fear. Furthermore, the Satyaka Nigantha Sutra says that one who is stingy with wealth and does not give it away, hoarding it and fearing that others will know, will ultimately abandon the body and leave empty-handed, suffering hunger in the realm of hungry ghosts. Furthermore, the Treatise on Men says that those with a strong stingy heart value even mud more than gold and jade; those with a strong compassionate heart value even gold and jade less than grass and trees. It also says that stingy and greedy people are unwilling to part with even filth, let alone wealth. The Ugraparipṛcchā Sūtra says that giving can reduce the three poisons (greed, hatred, and delusion), and at the time of giving, it can reduce greed, thereby breaking the karmic retribution of hungry ghosts. Seeing those who come to beg
心生慈悲。能令瞋薄破醜陋業。迴向無上道。能令癡薄破畜生業。又畜生者。亦云傍生。以傍行故。故名傍生。依正法念經云。有三十四億形類各各不同。又樓炭經云。本住處者在海中流派之間也。言迴向善道者。為陀羅尼能破三塗滅除八苦。所以迴向善道。此即第三破苦迴向竟。
佛告天帝此佛頂尊勝陀羅尼若有人聞一經于耳先世所造一切地獄惡業皆悉消滅者。
述曰。第四聞咒滅罪。明此陀羅尼一經于耳。所有一切地獄惡業皆悉消滅。顯其神力不可思議。
當得清凈之身隨所生處憶持不忘從一佛剎至一佛剎從一天界至一天界遍歷三十三天者。
述曰。第五略顯勝生。文中有其三意。一者得清凈身。二生諸佛國。三生忉利天。聞此陀羅尼力得此勝處生。大智度論云。求生天者。要須修三種福。云何三種福。一者禮拜。二者聽法。三者供養眾僧。又云。佈施持戒忍辱。行此三種事即得生天。若不能修善三事。但聞陀羅尼。即得生天及諸凈土。
所生之處憶持不忘天帝若人命欲將終須臾憶念此陀羅尼還得增壽者。
述曰。第六憶念增壽也。
得身口意凈身無苦痛隨其福利隨處安穩者。
述曰。第七三業清凈也。若人憶念此陀羅尼。所有十惡之業皆悉消滅。所以三業清
【現代漢語翻譯】 現代漢語譯本： 心生慈悲，能夠減輕嗔恨，破除醜陋的業報，迴向于無上菩提之道，能夠減輕愚癡，破除墮入畜生道的業報。而且，畜生也被稱為『傍生』（creatures living in the animal realm），因為它們橫著行走，所以得名『傍生』。《依正法念經》（Dharma-saṃjñā-pratisthāna Sūtra）中說，有三十四億種形態各異的畜生。《樓炭經》中說，它們最初居住在海中的水流之間。所說的迴向善道，是因為陀羅尼（dharani）能夠破除三惡道（three lower realms）的苦難，滅除八苦（eight sufferings），所以迴向善道。這是第三個破除苦難的迴向完畢。 佛告訴天帝（Śakra）：如果有人聽聞這《佛頂尊勝陀羅尼》（Uṣṇīṣa Vijaya Dhāraṇī）一遍，那麼他前世所造的一切地獄惡業都將全部消滅。 解釋說：這是第四個聽聞咒語滅罪。說明這陀羅尼一經于耳，所有一切地獄惡業都將全部消滅，彰顯其神力不可思議。 將獲得清凈之身，無論生於何處都能憶持不忘，從一個佛剎（Buddha-kṣetra）到另一個佛剎，從一個天界到另一個天界，遍歷三十三天（Trayastriṃśa）。 解釋說：這是第五個簡略地顯示殊勝的轉生。文中有三個含義：一是獲得清凈之身，二是生於諸佛國土，三是生於忉利天（Trāyastriṃśa Heaven）。聽聞此陀羅尼的力量，能夠獲得這些殊勝之處的轉生。《大智度論》（Mahāprajñāpāramitopadeśa）中說，求生天界的人，必須修三種福。哪三種福？一是禮拜，二是聽法，三是供養眾僧。又說，佈施、持戒、忍辱，行這三種事就能得生天界。如果不能修這三種善事，但聽聞陀羅尼，就能得生天界以及諸凈土。 所生之處能夠憶持不忘。天帝，如果有人壽命將盡，只要片刻憶念此陀羅尼，還能因此增壽。 解釋說：這是第六個憶念增壽。 能夠得到身口意清凈，身體沒有苦痛，隨著他的福報，無論在哪裡都能安穩。 解釋說：這是第七個三業清凈。如果有人憶念此陀羅尼，所有十惡之業都將全部消滅，所以三業清凈。
【English Translation】 English version: Generating compassion can diminish hatred and break the karma of ugliness. Dedicating merit towards the unsurpassed path of enlightenment can diminish ignorance and break the karma of being reborn into the animal realm. Moreover, animals are also called 'Tiryaks' (creatures living in the animal realm), because they walk horizontally, hence the name 'Tiryaks'. The Dharma-saṃjñā-pratisthāna Sūtra says that there are thirty-four billion types of animals, each with different forms. The Lou Tan Jing says that their original dwelling place is among the currents in the sea. The saying 'dedicating merit towards the path of goodness' is because the dharani (mantra) can break the suffering of the three lower realms and eliminate the eight sufferings, so merit is dedicated towards the path of goodness. This concludes the third dedication of merit to break suffering. The Buddha told Śakra (Lord of the Devas): 'If someone hears this Uṣṇīṣa Vijaya Dhāraṇī (Victorious Crown Mantra) once, all the evil karma of hell that they have created in their previous lives will be completely eliminated.' Explanation: This is the fourth benefit: eliminating sins by hearing the mantra. It explains that once this dharani is heard, all the evil karma of hell will be completely eliminated, demonstrating its incredible divine power. They will obtain a pure body, and wherever they are born, they will remember and not forget, going from one Buddha-kṣetra (Buddha-field) to another, from one heaven to another, traversing the Trayastriṃśa (Thirty-three Heavens).' Explanation: This is the fifth benefit: briefly showing the excellent rebirth. There are three meanings in the text: first, obtaining a pure body; second, being born in the Buddha-lands; and third, being born in the Trāyastriṃśa Heaven. By the power of hearing this dharani, one can obtain rebirth in these excellent places. The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says that those who seek rebirth in heaven must cultivate three kinds of merit. What are the three kinds of merit? First, prostration; second, listening to the Dharma; and third, making offerings to the Sangha. It also says that giving, upholding precepts, and practicing patience—performing these three things will lead to rebirth in heaven. If one cannot cultivate these three good deeds, but only hears the dharani, one can be reborn in heaven and in the pure lands. Wherever they are born, they will remember and not forget. Śakra, if a person's life is about to end, if they remember this dharani even for a moment, they can still increase their lifespan.' Explanation: This is the sixth benefit: remembering and increasing lifespan. They can obtain purity of body, speech, and mind, without physical suffering, and with their blessings, they can be secure wherever they are.' Explanation: This is the seventh benefit: purity of the three karmas. If a person remembers this dharani, all the karma of the ten evils will be completely eliminated, so the three karmas are pure.
凈也。
一切如來之所觀視者。
述曰。第八如來觀視也。若人憶念此陀羅尼者。一切如來恒常觀視。
一切天神恒常侍衛者。
述曰。第九天神侍衛。若人憶念此陀羅尼者。常恒一切諸天善神隨逐守護也。
為人所敬者。
述曰。第十為人所敬。若人憶念此陀羅尼者。人所愛敬。
惡障消除者。
述曰。第十一惡障消滅。若人憶念此陀羅尼者。所有惡業等障皆悉消滅。
一切菩薩同心覆護者。
述曰。第十二菩薩覆護。言憶念此陀羅尼者。一切菩薩覆護也。
佛告天帝若人能須臾讀誦此陀羅尼者此人所有一切地獄畜生閻羅王界餓鬼之苦破壞消滅無有遺餘者。
述曰。第十三讀誦壞苦。文中有其三意。一破地獄。二破餓鬼。三破畜生。一破地獄者。依大智度論云。于俱舍稍不同。有其八大地獄。一者等活。二者黑繩。三者眾合。四者叫喚。五者大叫喚。六者炎熱。七者大炎熱。八者阿鼻。名八大地獄。云何名等活地獄。答。地獄中罪人各各斗諍。相害相剝。鐵叉相貫。鐵棒相打。遞相殺害。晝夜不息。罪人死已。獄卒言活。應聲而活。還相殺害。經無量劫。故名等活地獄。云何名黑繩地獄。答。為獄卒羅剎常以熱鐵黑繩拼度罪人。鋸解斧
【現代漢語翻譯】 現代漢語譯本 凈也。
一切如來之所觀視者。
述曰：第八如來觀視也。若人憶念此陀羅尼（Dharani，總持、真言），一切如來恒常觀視。
一切天神恒常侍衛者。
述曰：第九天神侍衛。若人憶念此陀羅尼（Dharani，總持、真言），常恒一切諸天善神隨逐守護也。
為人所敬者。
述曰：第十為人所敬。若人憶念此陀羅尼（Dharani，總持、真言），人所愛敬。
惡障消除者。
述曰：第十一惡障消滅。若人憶念此陀羅尼（Dharani，總持、真言），所有惡業等障皆悉消滅。
一切菩薩同心覆護者。
述曰：第十二菩薩覆護。言憶念此陀羅尼（Dharani，總持、真言）者，一切菩薩覆護也。
佛告天帝釋（Śakra Devānām Indra）：若人能須臾讀誦此陀羅尼（Dharani，總持、真言）者，此人所有一切地獄、畜生、閻羅王界、餓鬼之苦，破壞消滅，無有遺餘者。
述曰：第十三讀誦壞苦。文中有其三意：一破地獄，二破餓鬼，三破畜生。一破地獄者，依《大智度論》云，于《俱舍論》稍不同，有其八大地獄：一者等活，二者黑繩，三者眾合，四者叫喚，五者大叫喚，六者炎熱，七者大炎熱，八者阿鼻。名八大地獄。云何名等活地獄？答：地獄中罪人各各斗諍，相害相剝，鐵叉相貫，鐵棒相打，遞相殺害，晝夜不息。罪人死已，獄卒言活，應聲而活，還相殺害，經無量劫。故名等活地獄。云何名黑繩地獄？答：為獄卒羅剎（Rakshasa）常以熱鐵黑繩拼度罪人，鋸解斧
【English Translation】 English version Pure also.
That which is viewed by all Tathagatas (如來，Tathagata).
Commentary: Eighth, the viewing of the Tathagatas (如來，Tathagata). If a person remembers this Dharani (陀羅尼，總持、真言), all Tathagatas (如來，Tathagata) constantly observe them.
That which is constantly attended by all Devas (天神，Deva).
Commentary: Ninth, the attendance of the Devas (天神，Deva). If a person remembers this Dharani (陀羅尼，總持、真言), constantly all Devas (天神，Deva) and virtuous spirits follow and protect them.
That which is respected by people.
Commentary: Tenth, that which is respected by people. If a person remembers this Dharani (陀羅尼，總持、真言), they are loved and respected by people.
That which eliminates evil obstacles.
Commentary: Eleventh, the elimination of evil obstacles. If a person remembers this Dharani (陀羅尼，總持、真言), all evil karmas and other obstacles are completely eliminated.
That which is covered and protected by all Bodhisattvas (菩薩，Bodhisattva) with one mind.
Commentary: Twelfth, the covering and protection of the Bodhisattvas (菩薩，Bodhisattva). It is said that if one remembers this Dharani (陀羅尼，總持、真言), all Bodhisattvas (菩薩，Bodhisattva) cover and protect them.
The Buddha (佛，Buddha) told Śakra Devānām Indra (天帝釋，Śakra Devānām Indra): If a person can recite this Dharani (陀羅尼，總持、真言) even for a short while, all the sufferings of hells, animals, the realm of King Yama (閻羅王，Yama), and hungry ghosts of this person will be destroyed and eliminated, with nothing remaining.
Commentary: Thirteenth, reciting destroys suffering. There are three meanings in the text: first, destroying hells; second, destroying hungry ghosts; third, destroying animals. First, destroying hells, according to the Mahāprajñāpāramitāśāstra (大智度論), which differs slightly from the Abhidharmakośa (俱舍論), there are eight great hells: first, Sañjīva (等活); second, Kālasūtra (黑繩); third, Sanghāta (眾合); fourth, Raurava (叫喚); fifth, Mahāraurava (大叫喚); sixth, Tapana (炎熱); seventh, Pratāpana (大炎熱); eighth, Avīci (阿鼻). These are called the eight great hells. What is called Sañjīva (等活) hell? Answer: In the hell, the sinners fight and harm each other, peel each other's skin, pierce each other with iron forks, and beat each other with iron rods, killing each other day and night without ceasing. After the sinners die, the prison guards say 'Live!', and they revive in response, and continue to kill each other for countless kalpas (劫，kalpa). Therefore, it is called Sañjīva (等活) hell. What is called Kālasūtra (黑繩) hell? Answer: The Rakshasa (羅剎，Rakshasa) prison guards always use hot iron black ropes to measure the sinners, saw them apart, and use axes.
斫。方者令圓。圓者令方。齊秤之經無量劫。為繩拼度。故名為黑繩地獄。云何名眾合地獄。答。為獄卒形如羅剎。或作牛馬虎狼師子之頭。或作獐鹿豬羊獸象之身。來食罪人。罪人忙怕走入山間。于其山間有大鐵輪來轉罪人。諸山競合。所有脂血。劇如押油笮蒲桃。積頭如山。成為山合故。故名眾合地獄。云何叫喚地獄。答。為獄卒羅剎。頭黃如金。眼赤如火。手中放箭。口出惡聲。于虛空中箭下如雨。罪人忙怕東西逃避。走熱鐵上。脂血凝流。欲出門門即卻閉。號聲大叫。故名叫喚地獄。云何大叫喚地獄。答曰。為獄中有二大鑊。一名難陀。二名跋難陀。滿中咸苦以煮罪人。罪人入中由如煮豆。支節零落。經無量劫。后入灰河。滿中沸炭。復入炎床上。強扶令坐。一切毛孔皆出猛火。發聲大叫。故名大叫喚地獄。云何名炎熱地獄。為滿中猛火。上火徹下。下火徹上。云何名阿鼻地獄。答。為東壁火到西壁。南北上下並然。一切苦具皆悉滿中。罪人毛孔皆猛火。如是八大地獄。一一各有十六地獄以為眷屬。言十六者。所謂八寒八熱。言八寒者。一者阿浮陀。二者尼羅浮陀。三者阿羅羅。四者阿波波。五者阿睺睺。六者漚波羅。七者波頭摩。八者摩訶波頭摩。是名八寒地獄。言八熱者。炭坑。二者沸屎。三者燒林。四
【現代漢語翻譯】 現代漢語譯本 問：什麼是黑繩地獄？答：獄卒把罪人放在鐵板上，用墨線標出，然後用斧頭砍，或者用鋸子鋸。對於方形的，使其變成圓形；對於圓形的，使其變成方形。用秤來衡量，經歷無量劫的時間，用繩子來拼湊測量。所以叫做黑繩地獄。 問：什麼是眾合地獄？答：獄卒的形狀像羅剎（惡鬼），有的變成牛、馬、虎、狼、獅子的頭，有的變成獐、鹿、豬、羊、野獸、大象的身體，來吃罪人。罪人驚慌害怕，逃入山間。在山間有巨大的鐵輪來碾壓罪人，諸山互相撞擊合併，所有的油脂血液，就像榨油一樣。堆積的頭顱像山一樣，成為山合。所以叫做眾合地獄。 問：什麼是叫喚地獄？答：獄卒羅剎，頭是金黃色，眼睛是紅色如火，手中放出箭，口中發出惡聲。在虛空中箭像雨一樣落下。罪人驚慌害怕，向東西逃避，踩在熱鐵上，油脂血液凝結流淌。想要出門，門卻關閉了，發出大聲號叫。所以叫做叫喚地獄。 問：什麼是大叫喚地獄？答：獄中有兩個大鑊（大鍋），一個叫難陀（Nanda），一個叫跋難陀（Upananda），裡面盛滿咸苦的液體來煮罪人。罪人進入其中就像煮豆子一樣，肢體斷裂零落，經歷無量劫的時間。然後進入灰河，裡面充滿沸騰的炭火，又進入炎熱的床上，強行扶著讓他們坐下，一切毛孔都冒出猛烈的火焰，發出大聲號叫。所以叫做大叫喚地獄。 問：什麼是炎熱地獄？答：裡面充滿猛烈的火焰，上面的火燒到下面，下面的火燒到上面。 問：什麼是阿鼻地獄（Avici Hell）？答：東邊的墻壁著火燒到西邊的墻壁，南北上下一起燃燒，一切苦具都充滿其中，罪人的毛孔都冒出猛烈的火焰。像這樣的八大（熱）地獄，每一個都有十六個小地獄作為眷屬。所說的十六個，就是八寒地獄和八熱地獄。所說的八寒地獄是：一者阿浮陀（Arbuda），二者尼羅浮陀（Nirarbuda），三者阿羅羅（Atata），四者阿波波（Hahava），五者阿睺睺（Huhuva），六者漚波羅（Utpala），七者波頭摩（Padma），八者摩訶波頭摩（Mahapadma）。這就是八寒地獄。所說的八熱地獄是：一者炭坑，二者沸屎，三者燒林，四者...
【English Translation】 English version Q: What is Black Rope Hell? A: The prison guards place the sinners on iron plates, mark them with ink lines, and then chop them with axes or saw them with saws. For those who are square, they make them round; for those who are round, they make them square. They use scales to measure, going through countless kalpas (aeons), and use ropes to piece together and measure. Therefore, it is called Black Rope Hell. Q: What is Aggregation Hell? A: The prison guards have the shapes of Rakshasas (demons), some transforming into the heads of cows, horses, tigers, wolves, and lions, and some transforming into the bodies of deer, pigs, sheep, beasts, and elephants, to eat the sinners. The sinners, terrified, flee into the mountains. In the mountains, there are huge iron wheels that crush the sinners, and the mountains collide and merge together, all the grease and blood like pressing oil. The accumulated heads are like mountains, becoming mountain aggregations. Therefore, it is called Aggregation Hell. Q: What is the Hell of Cries? A: The prison guard Rakshasas have golden-yellow heads and red eyes like fire, shooting arrows from their hands and uttering evil sounds from their mouths. In the empty space, arrows fall like rain. The sinners, terrified, flee east and west, stepping on hot iron, and the grease and blood congeal and flow. Wanting to go out, the doors are closed, and they cry out loudly. Therefore, it is called the Hell of Cries. Q: What is the Great Hell of Cries? A: In the hell, there are two large cauldrons, one called Nanda (Nanda) and the other called Upananda (Upananda), filled with salty and bitter liquid to boil the sinners. The sinners enter them like boiling beans, their limbs breaking apart and falling off, going through countless kalpas. Then they enter the River of Ashes, filled with boiling charcoal, and then they enter the Burning Bed, forcibly made to sit down, and all their pores emit fierce flames, causing them to cry out loudly. Therefore, it is called the Great Hell of Cries. Q: What is the Hell of Burning Heat? A: It is filled with fierce flames, the fire above burning down and the fire below burning up. Q: What is Avici Hell (Avici Hell)? A: The fire from the east wall burns to the west wall, and the north, south, up, and down all burn together, all the instruments of suffering are filled within, and the pores of the sinners all emit fierce flames. Like these eight great (hot) hells, each has sixteen smaller hells as attendants. The sixteen are the eight cold hells and the eight hot hells. The eight cold hells are: first, Arbuda (Arbuda); second, Nirarbuda (Nirarbuda); third, Atata (Atata); fourth, Hahava (Hahava); fifth, Huhuva (Huhuva); sixth, Utpala (Utpala); seventh, Padma (Padma); eighth, Mahapadma (Mahapadma). These are the eight cold hells. The eight hot hells are: first, Coal Pit; second, Boiling Excrement; third, Burning Forest; fourth...
者劍林。五者刀路。六者刺林。七者咸河。八者銅镢。是名八熱地獄。云何阿浮陀地獄。唐云多少有孔。謂滿中積冰。復有冷毒。風吹諸罪人皮肉筋骨。一切破碎。若人劫剝眾生衣服。令他寒凍。受如是報在此獄中。云何尼羅浮陀地獄。唐云無孔。純冰所成。造前惡業即入其中。云何阿波波。阿羅羅。阿睺睺。此三地獄。皆悉口噤寒倍於前。云何漚波羅地獄。唐云青蓮華獄。純冰所成。色如青蓮華。云何波頭摩地獄。唐云紅蓮華獄。謂此地獄極寒凍。諸罪人身份裂破其肉。乃宜所以名紅蓮華也。云何摩訶波頭摩地獄。唐云大紅蓮華也。其苦倍前。是名八寒地獄。云何炭坑地獄。謂中炭火火皆沒膝。若人破戒墮此地獄中。云何沸屎地獄。謂此地獄內滿中沸屎。深廣如河。若人破齊夜食入此地獄中。云何名燒林地獄。為此獄內一切草木土地皆出猛火。若有眾生。焚燒山者墮此獄中。云何名劍林地獄。謂此地獄中多有諸樹。皆劍為葉。風吹葉落皆成劍輪。墮罪人身上。支節零落。若人好鬥諍殺生墮此獄中。云何刀路地獄。滿中以大刀為路。罪人入中支節墮落。以刀殺生者墮此獄中。云何名刺林地獄。謂此獄中有鐵樹。樹高一由旬。以鐵為刺。上有毒蛇化為美女喚罪人。罪人上已鐵刺刺身。毒蛇貫腹。受大苦惱。若人貪慾者墮
【現代漢語翻譯】 者劍林（一種地獄）。五者刀路（一種地獄）。六者刺林（一種地獄）。七者咸河（一種地獄）。八者銅镢（一種地獄）。這被稱為八熱地獄。 什麼是阿浮陀地獄？唐朝時翻譯為『多少有孔』，意思是裡面充滿了冰，並且有寒冷的毒氣。風吹著罪人的皮肉筋骨，全部破碎。如果有人搶奪眾生的衣服，使他們受寒受凍，就會在這種地獄中受到這樣的報應。 什麼是尼羅浮陀地獄？唐朝時翻譯為『無孔』，完全由冰構成。造作了之前的惡業就會進入其中。 什麼是阿波波、阿羅羅、阿睺睺地獄？這三種地獄，都是口不能言，寒冷程度超過之前。 什麼是漚波羅地獄？唐朝時翻譯為青蓮華獄，完全由冰構成，顏色像青蓮花。 什麼是波頭摩地獄？唐朝時翻譯為紅蓮華獄，意思是這種地獄極其寒冷，罪人的身體分裂，破開他們的肉，因此得名紅蓮華。 什麼是摩訶波頭摩地獄？唐朝時翻譯為大紅蓮華獄，其痛苦比之前更甚。這被稱為八寒地獄。 什麼是炭坑地獄？意思是炭火沒過膝蓋。如果有人破戒，就會墮入這種地獄。 什麼是沸屎地獄？意思是這種地獄裡充滿了沸騰的糞便，深廣如河。如果有人破齋並在晚上進食，就會進入這種地獄。 什麼是燒林地獄？意思是這種地獄裡一切草木土地都冒出猛烈的火焰。如果有眾生焚燒山林，就會墮入這種地獄。 什麼是劍林地獄？意思是這種地獄裡有很多樹，樹葉都是劍。風吹落葉，都變成劍輪，落在罪人身上，肢體零落。如果有人喜歡爭鬥殺生，就會墮入這種地獄。 什麼是刀路地獄？裡面佈滿了用大刀做成的路。罪人進入其中，肢體掉落。用刀殺生的人會墮入這種地獄。 什麼是刺林地獄？意思是這種地獄裡有鐵樹，樹高一由旬（長度單位），以鐵為刺，上面有毒蛇化為美女呼喚罪人。罪人上去後，鐵刺刺穿身體，毒蛇貫穿腹部，遭受巨大的苦惱。如果有人貪慾，就會墮入其中。
【English Translation】 The first is Kṣāra-vana (Sword Forest Hell). The fifth is Knife-Road Hell. The sixth is Thorn Forest Hell. The seventh is Salty River Hell. The eighth is Copper Mortar Hell. These are called the Eight Hot Hells. What is the Arbuda Hell (Blister Hell)? In the Tang Dynasty, it was translated as 'having many holes,' meaning it is filled with ice and has cold poison. The wind blows on the skin, flesh, tendons, and bones of the sinners, shattering them all. If someone robs sentient beings of their clothes, causing them to suffer from cold and freezing, they will receive such retribution in this hell. What is the Nirarbuda Hell (Blister-Burst Hell)? In the Tang Dynasty, it was translated as 'without holes,' formed purely of ice. Those who commit previous evil deeds will enter it. What are the Aṭaṭa (Shivering Hell), Hahava (Chirping Hell), and Huhuva Hells (Lamenting Hell)? In these three hells, one cannot speak, and the cold is more intense than before. What is the Utpala Hell (Blue Lotus Hell)? In the Tang Dynasty, it was translated as Blue Lotus Hell, formed purely of ice, with a color like a blue lotus flower (Utpala). What is the Padma Hell (Red Lotus Hell)? In the Tang Dynasty, it was translated as Red Lotus Hell, meaning this hell is extremely cold, and the bodies of the sinners split open, breaking their flesh, hence the name Red Lotus. What is the Mahapadma Hell (Great Red Lotus Hell)? In the Tang Dynasty, it was translated as Great Red Lotus Hell, and its suffering is even greater than before. These are called the Eight Cold Hells. What is the Charcoal Pit Hell? It means the charcoal fire is knee-deep. If someone breaks the precepts, they will fall into this hell. What is the Boiling Excrement Hell? It means this hell is filled with boiling excrement, as deep and wide as a river. If someone breaks the fast and eats at night, they will enter this hell. What is the Burning Forest Hell? It means that in this hell, all the grass, trees, and land emit fierce flames. If there are sentient beings who burn mountains and forests, they will fall into this hell. What is the Sword Forest Hell? It means that in this hell, there are many trees, and the leaves are all swords. When the wind blows the leaves, they turn into sword wheels, falling on the bodies of the sinners, and their limbs are scattered. If someone likes to fight and kill, they will fall into this hell. What is the Knife-Road Hell? It is filled with roads made of large knives. When sinners enter it, their limbs fall off. Those who kill with knives will fall into this hell. What is the Thorn Forest Hell? It means that in this hell, there are iron trees, one Yojana (unit of distance) high, with iron thorns. There are poisonous snakes on top that transform into beautiful women, calling out to the sinners. After the sinners climb up, the iron thorns pierce their bodies, and the poisonous snakes pierce their abdomens, causing great suffering. If someone is greedy, they will fall into it.
此獄中。云何名為咸河地獄。謂此河中滿皆總是鹹水由如灰汁。罪人入中支節爛壞。于其四岸有諸獄卒。有身熱鐵劍。御捍罪人不令得出。若人好潛剝眾生者。死墮此地獄。云何名銅镢地獄。為此獄中多有銅镢。縛諸罪人。獄卒羅剎以鉗開口。灌以洋銅。與鐵丸食之。食足已訖。五臟焦爛。支節火流。若人偷盜飲食。虛受信施。一旦命終墮此地獄。是名八熱地獄。言畜生者。依三法智度論云。有其三處。合有九種。水中有三。一無足二多足三二足。陸地準之。空中亦然。合有九種。言閻摩路迦者。瑜伽論云。此南贍部下五百逾[跳-兆+善]那。有閻羅王所住之國。唐云靜息。一切罪人及以餓鬼並屬此王。問曰。餓鬼道幾生。答曰。胎化二生。化生可知。云何胎生。答曰。經有成文。如餓鬼女白言。我夜生五子。隨所生處悉皆食盡而無暫飽。此即第十三讀誦壞苦。
諸佛剎土及諸天宮一切菩薩所住之門無有障礙隨意游入者。
述曰。第十四游入勝境。
爾時帝釋白佛言世尊唯愿如來為眾生說增益壽命之法者。
述曰。此大節文第三釋天重請。
佛頂尊勝陀羅尼經疏捲上 大正藏第 39 冊 No. 1803 佛頂尊勝陀羅尼經教跡義記
佛頂尊勝陀羅尼經疏並釋真言義卷
【現代漢語翻譯】 現代漢語譯本 此獄中。什麼叫做咸河地獄（Xianhe Hell）？就是說這條河裡充滿的都是鹹水，像灰汁一樣。罪人進入其中，肢體關節都會腐爛壞掉。在河流的四岸有許多獄卒，拿著燒紅的鐵劍，阻止罪人逃脫。如果有人喜歡暗地裡剝削眾生，死後就會墮入這個地獄。 什麼叫做銅镢地獄（Tongjue Hell）？就是說這個地獄裡有很多銅製的鋤頭。獄卒捆綁住罪人，羅剎獄卒用鉗子撬開他們的嘴，灌入滾燙的銅汁，餵給他們鐵丸。吃飽之後，五臟焦爛，肢體關節流淌著火焰。如果有人偷盜飲食，虛假接受別人的施捨，一旦命終就會墮入這個地獄。這就是所謂的八熱地獄。 說到畜生，根據《三法智度論》所說，有三個處所，總共有九種。水中三種：一、無足，二、多足，三、二足。陸地上也一樣。空中也是如此。總共有九種。 說到閻摩路迦（Yamaluojia），《瑜伽師地論》說，在南贍部洲（Nanzhanbuzhou）下五百逾繕那（yueshanna）的地方，有閻羅王（Yanluowang）所居住的國度。唐朝話叫做靜息。所有的罪人和餓鬼都歸這個閻羅王管轄。 問：餓鬼道有幾種出生方式？答：胎生和化生兩種。化生容易理解。什麼是胎生？答：經典里有明確的記載，比如餓鬼女自己說：『我夜裡生五個孩子，無論生在哪裡，都被吃光了，沒有片刻飽足。』這就是第十三種讀誦壞苦。 諸佛的剎土以及諸天的宮殿，一切菩薩所居住的地方，沒有任何障礙，可以隨意游入。 講述：這是第十四種游入殊勝境界。 這時，帝釋（Dishi）對佛說：世尊，希望如來為眾生宣說增益壽命的方法。 講述：這是大段文字的第三部分，帝釋再次請求。 《佛頂尊勝陀羅尼經疏》捲上 大正藏第39冊 No. 1803 《佛頂尊勝陀羅尼經教跡義記》 《佛頂尊勝陀羅尼經疏》並《釋真言義》卷
【English Translation】 English version In this hell. What is called Xianhe Hell (Salty River Hell)? It means that this river is full of salty water, like lye. When sinners enter it, their limbs and joints rot. On the four banks of the river, there are many jailers with hot iron swords, preventing the sinners from escaping. If someone likes to secretly exploit sentient beings, they will fall into this hell after death. What is called Tongjue Hell (Copper Hoe Hell)? It means that there are many copper hoes in this hell. The jailers tie up the sinners, and the Rakshasa jailers pry open their mouths with pliers, pouring molten copper into them and feeding them iron pills. After they are full, their internal organs are scorched, and flames flow from their limbs and joints. If someone steals food and drink and falsely accepts other people's offerings, they will fall into this hell once they die. This is the so-called Eight Hot Hells. Speaking of animals, according to the San Fa Zhi Du Lun (Treatise on the Perfection of Wisdom in Three Ways), there are three places, with a total of nine kinds. Three kinds in the water: one, without feet; two, with many feet; three, with two feet. The same is true on land. The same is true in the air. There are nine kinds in total. Speaking of Yamaluojia (Realm of Yama), the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says that five hundred yueshanna (leagues) below Nanzhanbuzhou (Jambudvipa) is the country where Yanluowang (King Yama) lives. In the Tang Dynasty, it was called Jingxi (Quiet Abode). All sinners and hungry ghosts are under the jurisdiction of this King Yama. Question: How many kinds of births are there in the hungry ghost realm? Answer: Two kinds, born from the womb and born by transformation. Birth by transformation is easy to understand. What is birth from the womb? Answer: There is a clear record in the scriptures, such as the hungry ghost woman herself saying: 'I give birth to five children at night, and wherever they are born, they are all eaten up, and there is no moment of satisfaction.' This is the thirteenth kind of suffering from the destruction of reading. The Buddha's lands and the palaces of the heavens, the places where all the Bodhisattvas live, are without any obstacles, and one can enter and roam at will. Narration: This is the fourteenth kind of entering a supreme realm. At this time, Dishi (Indra) said to the Buddha: 'World Honored One, may the Tathagata speak for sentient beings about the method of increasing lifespan.' Narration: This is the third part of the long passage, where Dishi requests again. Commentary on the Ushnishavijaya Dharani Sutra, Volume 1 Taisho Tripitaka, Volume 39, No. 1803, Records of the Teachings and Traces of the Ushnishavijaya Dharani Sutra Commentary on the Ushnishavijaya Dharani Sutra and Explanation of the Meaning of True Words, Volume
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上都大聖千福法華寺內供奉翻經證義講論大德沙門法崇述
歸依毗盧遮那佛 大乘法藏陀羅尼 文殊普賢諸聖僧 我今頂禮故稽首 凡愚識淺不能了 隨文讚歎實慚懼 愿與加護借威光 今得總持皆解脫
夫群迷不一。識性萬差。各隨封滯之門。不遇正真之路。故使沉淪苦海勝福無以得主。履霜堅冰積禍因茲不滅。遂乃文殊感激波利。卻取於此經。震境愿成。海內咸聞。而翳賴先王至聖翻譯暉于丹墀。𩀟記勝幢福乃資于皇都。其佛頂尊勝者。蓋是秘密陀羅尼藏之流出也。五天盛學。此地近傳。百千瑜伽。三密觀智。內證外護。神力加持。一一修行。從師指授。契印儀軌。灌頂法門。祈願各殊。內外護摩。亦依五輪。所謂地水火風空也。求四種事速疾成就。所謂北白息災。東黃增益。南黑降伏。西赤敬愛。滅生死苦。證大菩提。不歷僧祇。獲成就法十種。佛頂中此之一也。故佛頂經云十種者。所謂金輪．辨事．遍照．白傘．光聚．摧碎．高．佛頂．尊勝等矣。惟巨唐大曆十載寶應元聖文武皇帝。宣慈育物。氣穆時和。諷誦真言。須流國界。故使昏昏迷類皆蒙金偈之因。蠢蠢凡愚並獲總持之句。崇才寡識淺。以管窺天。輒翻梵偈之文。以著唐言之釋。其間微言密意功用不測。自古不翻
【現代漢語翻譯】 現代漢語譯本
上都大聖千福法華寺內供奉的翻譯經典、考證義理、講經論道的大德沙門法崇（譯者名）敬述。
歸依毗盧遮那佛（宇宙根本佛） 大乘法藏陀羅尼（總持真言） 文殊菩賢諸聖僧 我今頂禮故稽首 凡夫愚昧見識淺薄不能明瞭 只能隨文讚歎實在慚愧畏懼 愿佛菩薩加持護佑 借佛光威神之力 今能總持一切皆得解脫
眾生迷惑各不相同，識性千差萬別，各自受困于侷限之中，不能遇到真正正確的道路。因此沉淪於苦海，殊勝的福報也無所歸依。踐踏霜雪終成堅冰，積累禍患的根源因此無法消除。於是文殊菩薩感念波利（人名），取來這部經典，震動國土，發願成就，使海內都能聽聞。而翳賴先王（人名）至聖，翻譯經典的光輝照耀于丹墀（宮殿）。刊刻記載殊勝的經幢，福德資益於皇都。這佛頂尊勝陀羅尼，乃是秘密陀羅尼藏的流出。在印度五天（古印度地域劃分）盛行學習，此地（指中國）也逐漸傳開。包含百千瑜伽（相應、結合之意），三密（身語意三密）觀智。內證（內在證悟）外護（外在護持），神力加持。一一修行，依從師父的指教傳授。契合手印儀軌，灌頂法門。祈願各有不同，內外護摩（火供）也依據地水火風空五輪。爲了求得四種成就，迅速達成，即北方白色息災，東方黃色增益，南方黑色降伏，西方赤色敬愛。滅除生死之苦，證得大菩提（覺悟），不需經歷漫長的時間，獲得成就之法有十種，佛頂法中這是其中之一。所以佛頂經中說的十種，就是金輪、辨事、遍照、白傘、光聚、摧碎、高、佛頂、尊勝等等。正值偉大的唐朝大曆十年，寶應元聖文武皇帝，宣揚慈悲養育萬物，風調雨順，誦讀真言，普及到須流國界（古代西域國家）。因此使昏昧迷惑的眾生都能蒙受金偈（佛經偈頌）的因緣，蠢動的凡夫愚人都能獲得總持（陀羅尼）的妙句。法崇才識淺薄，以管窺天，冒昧地翻譯梵文的偈頌，用唐朝的語言來解釋。其中精微的語言和秘密的含義，功用不可測度，自古以來沒有人翻譯過。
【English Translation】 English version
Respectfully written by the virtuous and eminent Shramana (Buddhist monk) Fa Chong (name of translator), who is enshrined in the Dafahua Temple of the Great Sage of Shangdu, specializing in translating scriptures, verifying meanings, and lecturing on the Dharma.
I take refuge in Vairocana Buddha (the primordial Buddha of the universe), the Mahayana (Great Vehicle) Dharma Treasury Dharani (mantra that holds all teachings). Manjushri (Bodhisattva of Wisdom), Samantabhadra (Bodhisattva of Universal Virtue), and all the holy Sangha (community of monks), I now bow my head in reverence. As a foolish and ignorant person with shallow knowledge, I cannot fully understand, and can only praise according to the text with shame and fear. May you grant protection and lend your majestic light, so that I may now uphold all and attain liberation.
The delusions of beings are not uniform, and their natures vary in myriad ways. Each is trapped within their own limitations, unable to encounter the truly correct path. Therefore, they sink into the sea of suffering, and their accumulated merits have no master. Treading on frost leads to hard ice, and the roots of accumulated misfortune cannot be eliminated. Thus, Manjushri Bodhisattva, moved by compassion for Polli (person's name), retrieved this scripture, shaking the land and vowing to accomplish its dissemination, so that all within the seas could hear it. The supremely wise King Yilai (person's name) translated the scripture, its brilliance illuminating the palace. Engraving and recording the auspicious sutra pillar, its blessings enriched the imperial capital. This Ushnishavijaya Dharani (Victorious Buddha-Crown Mantra) is a flowing forth from the secret Dharani treasury. It is widely studied in the five regions of India (ancient division of India), and has recently been transmitted to this land (China). It encompasses hundreds of thousands of yogas (unions, connections), the wisdom of the Three Mysteries (body, speech, and mind). Inner realization and outer protection, with the blessings of divine power. Each practice is followed according to the instructions of the teacher. Conforming to the mudra (hand gestures) rituals, and the Abhisheka (initiation) Dharma gate. Prayers and vows are distinct, and both inner and outer Homa (fire offerings) are based on the Five Wheels of Earth, Water, Fire, Wind, and Space. Seeking the swift accomplishment of four kinds of purposes, namely, pacifying disasters with white in the north, increasing benefits with yellow in the east, subduing with black in the south, and gaining respect and love with red in the west. Eradicating the suffering of birth and death, attaining Great Bodhi (enlightenment), without traversing countless eons, obtaining ten kinds of accomplishment methods, this is one of them within the Ushnisha (Buddha-Crown) Dharma. Therefore, the Ushnisha Sutra speaks of ten kinds, namely, Golden Wheel, Discriminating Affairs, Universal Illumination, White Umbrella, Light Cluster, Crushing, High, Buddha-Crown, Victorious, and so on. It was during the tenth year of the Great Tang Dynasty, under the reign of Emperor Bao Ying Yuan Sheng Wen Wu, who propagated compassion and nurtured all beings, with harmonious weather and abundant harvests, reciting true words, spreading them to the territory of Sulu (ancient country in the Western Regions). Thus, the confused and deluded beings were able to receive the causes and conditions of the golden verses (verses in Buddhist scriptures), and the ignorant and foolish were able to obtain the wonderful phrases of the Dharani (mantra). Fa Chong, with limited talent and shallow knowledge, attempts to view the sky through a tube, presumptuously translating the Sanskrit verses, using the language of the Tang Dynasty to explain them. Within them are subtle words and secret meanings, whose functions are immeasurable, and which have not been translated since ancient times.
。則非愚之所能述。敢不𨷂疑爾。釋此真言十門科判。第一歸敬尊德門。第二章表法身門。第三凈除惡趣門。第四善明灌頂門。第五神力加持門。第六壽命增長門。第七定慧相應門。第八金剛供養門。第九普證清凈門。第十成就涅槃門。
第一歸敬尊德門
爾時世尊知帝釋意之所念樂聞佛說是陀羅尼法即說咒曰者。
述曰。此大節第四。佛答深詞也。于中有二。初佛知心念。二正答咒詞。此之初也。于中言陀羅尼。
曩謨
唐云歸命也。解曰。歸命者稽首之稱。稽者至也。首者頭也。世尊敬禮也。以頭至地故云稽首。通三業敬。意顯福田摧我慢故。敬跪之極令物生善故。又曩謨者敬禮之名。歸命者依投義。歸還本源。依令證實。
婆誐縛帝
唐言世尊也。世尊者十號之中一稱名也。菩薩圍繞。天人敬仰。世間無比。故號尊也。能對治世故云世尊矣。次出體者。此三業禮。身語二業色聲二處二界所攝。意業禮者行蘊法處法界小分為性。亦通后得智五蘊為性。定道無表亦此攝。故虔恭曰敬。軌儀稱禮。總以二十二法。遍行五別境五善十一併意為性。言遍行五者。即作意．觸．受．想．思為五也。言別境五者。即欲．勝解．念．定．慧為五也。善有十一者。即信．精進．慚愧．
【現代漢語翻譯】 現代漢語譯本： 這些並非愚笨之人所能詳盡描述的。怎敢不消除您的疑慮呢？現在解釋此真言的十門科判：第一，歸敬尊德門；第二，彰表法身門；第三，凈除惡趣門；第四，善明灌頂門；第五，神力加持門；第六，壽命增長門；第七，定慧相應門；第八，金剛供養門；第九，普證清凈門；第十，成就涅槃門。
第一歸敬尊德門
爾時，世尊知道帝釋（Indra，天神之王）心中所想，樂於聽聞佛陀宣說此陀羅尼（dharani，總持）之法，即開始宣說咒語：
述曰：這是第四大節，佛陀回答深奧的詞句。其中分為兩部分：一是佛陀知曉帝釋的心念，二是正式回答咒語的詞句。這是第一部分。其中提到了陀羅尼。
曩謨（Namo）
唐朝翻譯為歸命。解釋說：歸命，是稽首的稱謂。稽，是至的意思。首，是頭的意思。這是世人尊敬的禮節。因為頭至地，所以稱為稽首，貫通身、口、意三業的恭敬。意業顯示福田，摧毀我慢。恭敬跪拜到極點，使萬物生出善念。此外，曩謨（Namo）是敬禮的名稱，歸命是依投的意義，歸還本源，依靠它來證實。
婆誐縛帝（Bhagavate）
唐朝翻譯為世尊。世尊是佛陀十號（Tathagata's ten epithets）中的一個稱謂。菩薩圍繞，天人敬仰，世間無比，所以稱為世尊。能夠對治世間，所以稱為世尊。 接下來解釋它的本體：這三業的禮敬，身語二業包含在色聲二處二界之中。意業的禮敬，以行蘊（samskara-skandha）、法處、法界的小部分為自性，也貫通后得智（wisdom attained after enlightenment）的五蘊（five skandhas）為自性。定道無表色（non-revealing form of meditative path）也包含在此中。所以虔誠恭敬稱為敬，規範儀軌稱為禮。總共以二十二法，遍行五、別境五、善十一以及意為自性。所說的遍行五，即作意（attention）、觸（contact）、受（feeling）、想（perception）、思（volition）這五種。所說的別境五，即欲（desire）、勝解（conviction）、念（mindfulness）、定（concentration）、慧（wisdom）這五種。善有十一，即信（faith）、精進（diligence）、慚（shame）、愧（remorse）……
【English Translation】 English version: These are not things that a foolish person can fully describe. How dare I not dispel your doubts? Now, let's explain the ten sections of this mantra's classification: First, the Gate of Reverence to the Honored Virtues; Second, the Gate of Manifesting the Dharmakaya; Third, the Gate of Purifying Evil Destinies; Fourth, the Gate of Clearly Illuminating Empowerment; Fifth, the Gate of Divine Power's Blessing; Sixth, the Gate of Increasing Lifespan; Seventh, the Gate of Correspondence between Samadhi and Wisdom; Eighth, the Gate of Vajra Offering; Ninth, the Gate of Universal Attainment of Purity; Tenth, the Gate of Accomplishing Nirvana.
First, the Gate of Reverence to the Honored Virtues
At that time, the World Honored One (Bhagavan) knew what Indra (king of the gods) was thinking in his heart, that he delighted in hearing the Buddha speak this Dharani (mantra) teaching, and so he began to speak the mantra:
Commentary: This is the fourth major section, the Buddha's response with profound words. Within it, there are two parts: first, the Buddha knows Indra's thoughts; second, the actual response with the mantra's words. This is the first part. Within it, the word Dharani is mentioned.
Namo
Translated in the Tang Dynasty as 'Taking Refuge in Life'. The explanation is: 'Taking Refuge in Life' is a term of prostration. 'Ji' means 'to arrive'. 'Shou' means 'head'. This is the respectful etiquette of the world. Because the head reaches the ground, it is called prostration, connecting the three karmas (body, speech, and mind) of reverence. The mind karma reveals the field of merit, destroying arrogance. Kneeling in reverence to the extreme causes all things to generate goodness. Furthermore, Namo is the name of reverence, 'Taking Refuge in Life' is the meaning of reliance, returning to the original source, relying on it to verify the truth.
Bhagavate
Translated in the Tang Dynasty as 'World Honored One'. 'World Honored One' is one of the Tathagata's ten epithets. Surrounded by Bodhisattvas, revered by gods and humans, unparalleled in the world, therefore called 'World Honored One'. Able to counteract the world, therefore called 'World Honored One'. Next, explaining its essence: This reverence of the three karmas, the body and speech karmas are contained within the two realms of form and sound. The mind karma of reverence takes the samskara-skandha (aggregate of mental formations), the dharma-sphere, and a small part of the dharma-realm as its nature, and also connects with the five skandhas (aggregates) of wisdom attained after enlightenment as its nature. The non-revealing form of meditative path is also included here. Therefore, sincere reverence is called 'reverence', and regulated etiquette is called 'etiquette'. In total, it takes twenty-two dharmas, the five omnipresent, the five specific, the eleven virtuous, and the mind as its nature. The so-called five omnipresent are attention, contact, feeling, perception, and volition. The so-called five specific are desire, conviction, mindfulness, concentration, and wisdom. The eleven virtuous are faith, diligence, shame, remorse...
無貪．無瞋．無癡．輕安．不放逸．舍．不害為十一也。又三業禮者。意顯大師有天眼故身業禮。以可見故。若在暗處以語業禮。以可聞故。若眼耳俱失以意業禮。不能聞見故。又三輪為因故。身業禮者。神境輪為因。語業禮者。教誡輪為因。意業禮者。記心輪為因。故涅槃經云。諸佛所師所謂法也。以法常故諸佛亦常。常者法則真如涅槃體矣。菩薩能歸修證斷惑。佛亦所歸依。即是持業釋也。且如凡夫地前菩薩。三業皆是有漏。若登地上菩薩七地已前本質身語唯是有漏。若后得智變起色聲即無漏性。若八地以上菩薩本質亦唯有漏。以第八識由有漏。故所變相分非無漏攝。若影像色聲第六識聚唯無漏故變身語亦唯無漏。若真言行人修持三密。覺悟一心。歸赴本源。依命修證。速疾承事一切如來。捨身奉獻。初禮東方阿閦佛。全身委地以心禮。金剛合掌舒頂上。由此真言身印故即得圓滿菩提心。次應敬禮南方寶生佛。為奉灌頂供養故。金剛合掌下當心。以額著地。為獻此身妙請故不久當爲三界主。為求供養轉法輪。次應敬禮西方無量壽佛。金剛合掌置頂上。以口著地奉其身。由獻此身誠請故。當同救世轉法輪。后當敬禮北方不空成就。為求供養羯磨故。則金剛合掌當心上。用頂著地。而奉獻。由是獻身方便故便能示現種
【現代漢語翻譯】 現代漢語譯本： 無貪（沒有貪婪），無瞋（沒有嗔恨），無癡（沒有愚癡），輕安（身心輕快安適），不放逸（不懈怠），舍（放下），不害（不傷害），這被稱為十一法。 又，以三業（身、語、意三種行為）禮敬，是因為意顯大師具有天眼，所以用身業禮敬，因為（身業）是可見的。如果在黑暗處，則用語業禮敬，因為（語業）是可聽的。如果眼睛和耳朵都喪失了功能，則用意業禮敬，因為不能聽也不能見。 又，以三輪（神境輪、教誡輪、記心輪）為因緣。身業禮敬，以神境輪為因；語業禮敬，以教誡輪為因；意業禮敬，以記心輪為因。所以《涅槃經》說：『諸佛的老師就是法。』因為法是永恒的，所以諸佛也是永恒的。永恒的法則是真如涅槃的本體。 菩薩能夠歸依、修行、證悟，斷除迷惑，佛也同樣歸依於法。這就是持業釋（一種解釋方式）。例如，凡夫地之前的菩薩，三業都是有漏的。如果登上地上菩薩的果位，七地之前的本質身語仍然是有漏的。如果后得智（證悟后獲得的智慧）變現出色聲，那就是無漏的性質。如果八地以上的菩薩，本質仍然是有漏的，因為第八識仍然是有漏的，所以所變現的相分不是無漏的範疇。如果影像色聲，第六識的聚合是無漏的，所以變現的身語也是無漏的。如果真言行人修持身、語、意三密，覺悟一心，歸向本源，依循生命修行證悟，迅速地承事一切如來，捨棄自身奉獻，首先禮敬東方阿閦佛（Akshobhya Buddha），全身伏地用心禮敬，雙手結金剛合掌印，放在頭頂上。由於這個真言身印的緣故，就能得到圓滿菩提心。其次應該敬禮南方寶生佛（Ratnasambhava Buddha），爲了奉獻灌頂供養，雙手結金剛合掌印，放在心口下方，用額頭觸地，爲了獻出此身的美妙祈請，不久將成為三界之主。爲了祈求供養，轉法輪。其次應該敬禮西方無量壽佛（Amitabha Buddha），雙手結金剛合掌印，放在頭頂上，用口觸地奉獻自身。由於獻出此身的真誠祈請，應當如同救世主一樣轉法輪。最後應當敬禮北方不空成就佛（Amoghasiddhi Buddha），爲了祈求羯磨（karma，行為）供養，就雙手結金剛合掌印，放在心口上方，用頭頂觸地而奉獻。由於這種獻身方便的緣故，便能示現種種。
【English Translation】 English version: 'No greed, no hatred, no delusion, ease, non-negligence, renunciation, non-harming' are the eleven. Furthermore, the three karmas (body, speech, and mind) of reverence are because Master Yixian has the divine eye, so he uses body karma to pay homage, because it is visible. If in a dark place, he uses speech karma to pay homage, because it is audible. If both eyes and ears are lost, he uses mind karma to pay homage, because he cannot hear or see. Also, the three wheels (wheel of miraculous power, wheel of teaching, wheel of mind-reading) are the causes. Body karma reverence is caused by the wheel of miraculous power; speech karma reverence is caused by the wheel of teaching; mind karma reverence is caused by the wheel of mind-reading. Therefore, the Nirvana Sutra says: 'The teacher of all Buddhas is the Dharma.' Because the Dharma is eternal, so are the Buddhas. The eternal Dharma is the essence of Suchness Nirvana. Bodhisattvas can take refuge, practice, realize, and cut off delusions; Buddhas also take refuge in the Dharma. This is a possessive compound (a type of explanation). For example, Bodhisattvas before the stage of ordinary beings, all three karmas are with outflows. If Bodhisattvas ascend to the ground, the essential body and speech before the seventh ground are still with outflows. If the subsequent wisdom manifests forms and sounds, then they are of the nature of no outflows. If Bodhisattvas above the eighth ground, the essence is still only with outflows, because the eighth consciousness still has outflows, so the manifested aspect is not included in the category of no outflows. If the image, form, and sound, the aggregation of the sixth consciousness is only without outflows, so the transformed body and speech are also only without outflows. If the mantra practitioner cultivates the three secrets of body, speech, and mind, awakens to the one mind, returns to the source, and practices and realizes according to life, quickly serving all Tathagatas, abandoning the body and offering it, first paying homage to Akshobhya Buddha (the Buddha of the East), prostrating the whole body on the ground with the mind, forming the Vajra joined-palms mudra, and placing it on the top of the head. Because of this mantra body mudra, one can obtain the complete Bodhi mind. Next, one should respectfully pay homage to Ratnasambhava Buddha (the Buddha of the South), to offer the initiation offering, forming the Vajra joined-palms mudra, placing it below the heart, and touching the forehead to the ground, to offer this body's wonderful request, and soon become the lord of the three realms. To seek offerings, turn the Dharma wheel. Next, one should respectfully pay homage to Amitabha Buddha (the Buddha of the West), forming the Vajra joined-palms mudra, placing it on the top of the head, and touching the mouth to the ground to offer the body. Because of the sincere request of offering this body, one should turn the Dharma wheel like a savior. Finally, one should respectfully pay homage to Amoghasiddhi Buddha (the Buddha of the North), to seek karma (action) offerings, then forming the Vajra joined-palms mudra, placing it above the heart, and touching the top of the head to the ground to offer it. Because of this expedient of offering the body, one can manifest various.
種身。又此四方禮。當方皆有真言契印。于瑜伽阿阇梨處學習應悉周備也。
怛𡃤路枳也
唐云三世。亦云三界也。解曰。三世者。三時分位假立其名。唸唸遷流對冶為世。三界者。界別不同即有三界。欲色無色九有情居。欲禪四空趣生有異。受報差別粗細不同。唯佛特尊故超三界。世相輪轉生滅不停。體若虛空寧居幻境。
缽啰底尾始瑟吒野
唐言最殊勝也。解曰。三賢十聖分位修因。德行未圓不名最勝。唯佛上上無位元尊。因果具圓故名最殊勝。
沒馱野
唐云大覺也。解曰。佛者覺也。我法既空名曰大也。聲聞自覺菩薩覺他諸佛覺圓名曰大覺。又此真言體成法界無所不遍故名大覺。問大覺廣遍唯佛窮源。凡何得知與佛齊證。答凡聖名別。心色不殊。以妄隔情即生二見。今從意密諦觀瑜伽。本尊真如無生無滅。從覺向覺不間修持。一念相應凡聖同也。
婆誐縛帝
唐云世尊也。解曰。世尊者。具足稱言六種義自在熾盛與端嚴等。又薄伽云破。嚩帝云人。如人接戰善解軍謀對敵無遺。故云能破。是故降伏四魔。具大勢力。坐菩提樹。名婆誐縛帝也。
第二章表法身門
怛你也他
唐云所謂之義。亦云即說之義也。
唵
唐云三身
【現代漢語翻譯】 現代漢語譯本： 『種身』。此外，這四方的禮儀，每一方都有相應的真言和手印。應該在瑜伽阿阇梨（Acharya，導師）處學習，務必使其周全完備。
『怛𡃤路枳也』（Trailokya） 唐代譯為『三世』，也譯為『三界』。解釋說，『三世』是指過去、現在、未來，是根據時間劃分而假立的名詞。唸唸遷流，相對變化，稱為『世』。『三界』是指界別不同，即有三界：欲界、色界、無色界，九種有情眾生居住其中。由於對慾望的執著程度、禪定的深淺以及空定的境界不同，眾生的趣向和生存狀態也各不相同，所承受的果報也有粗細的差別。只有佛陀最為尊貴，所以超越了三界。世間的景象如車輪般運轉，生滅不停，其本體如同虛空，安住在如幻的境界中。
『缽啰底尾始瑟吒野』（Prati विशिष्टाय） 唐代譯為『最殊勝』。解釋說，三賢十聖（指菩薩修行過程中的不同階段）在修因的過程中，德行尚未圓滿，不能稱為『最勝』。只有佛陀是無與倫比的尊貴，因和果都圓滿具足，所以稱為『最殊勝』。
『沒馱野』（Buddhaya） 唐代譯為『大覺』。解釋說，佛陀就是覺悟者。我（個體）和法（規律）都空性，所以稱為『大』。聲聞乘的修行者是自覺，菩薩是覺他，諸佛是覺行圓滿，所以稱為『大覺』。此外，這個真言的本體遍佈法界，無所不在，所以稱為『大覺』。問：大覺的境界廣闊普遍，只有佛陀才能窮盡其根源。凡夫如何才能得知並與佛陀達到同樣的證悟境界？答：凡夫和聖人的名稱不同，但心性和色相沒有差別。因為虛妄的分別而產生執著，就產生了二元對立的見解。現在通過意密的觀想和瑜伽的修行，本尊的真如是無生無滅的。從覺悟走向覺悟，不間斷地修持，一念相應，凡夫和聖人也就相同了。
『婆誐縛帝』（Bhagavate） 唐代譯為『世尊』。解釋說，『世尊』是具足稱謂，包含六種含義：自在、熾盛、與端嚴等。此外，『薄伽』的意思是『破』，『嚩帝』的意思是『人』。就像人與人交戰，善於運用軍事謀略，對敵無遺漏，所以說能破除。因此，佛陀降伏四魔，具足強大的力量，坐在菩提樹下，被稱為『婆誐縛帝』。
第二章 表法身門
『怛你也他』（Tadyatha） 唐代譯為『所謂之義』，也譯為『即說之義』。
『唵』（Om） 唐代譯為『三身』
【English Translation】 English version: 『Seed Syllable』. Furthermore, these rituals of the four directions, each direction has corresponding mantra and mudra. One should learn from the Yoga Acharya (teacher), and be sure to make them complete and perfect.
『Trailokya』 Translated in the Tang Dynasty as 『Three Times』 or 『Three Realms』. It is explained that 『Three Times』 refers to the past, present, and future, which are names temporarily established based on the division of time. The continuous flow of thoughts and their relative changes are called 『Times』. 『Three Realms』 refers to the different realms, namely the Desire Realm, the Form Realm, and the Formless Realm, where nine types of sentient beings reside. Due to the different degrees of attachment to desires, the depth of meditation, and the states of emptiness, the tendencies and living conditions of sentient beings are also different, and the karmic retributions they receive also have differences in coarseness and subtlety. Only the Buddha is the most尊貴, so he transcends the Three Realms. The scenes of the world revolve like a wheel, with continuous birth and death, its essence is like the void, dwelling in an illusory realm.
『Prati विशिष्टाय』 Translated in the Tang Dynasty as 『Most Supreme』. It is explained that the Three Sages and Ten Saints (referring to different stages in the Bodhisattva's practice) have not yet perfected their virtues during the process of cultivating causes, so they cannot be called 『Most Supreme』. Only the Buddha is incomparably尊貴, with both cause and effect fully complete, so he is called 『Most Supreme』.
『Buddhaya』 Translated in the Tang Dynasty as 『Great Enlightenment』. It is explained that Buddha is the enlightened one. The self (individual) and the Dharma (law) are both empty, so it is called 『Great』. Practitioners of the Sravaka vehicle are self-enlightened, Bodhisattvas enlighten others, and Buddhas have perfected enlightenment, so it is called 『Great Enlightenment』. Furthermore, the essence of this mantra pervades the Dharma Realm, is omnipresent, so it is called 『Great Enlightenment』. Question: The state of Great Enlightenment is vast and universal, only the Buddha can exhaust its source. How can ordinary people know and attain the same state of enlightenment as the Buddha? Answer: The names of ordinary people and saints are different, but the nature of mind and form are not different. Because of false distinctions and attachments, dualistic views arise. Now, through the contemplation of mind-seal and the practice of Yoga, the Suchness of the principal deity is without birth and without death. From enlightenment towards enlightenment, practicing without interruption, with one thought in accordance, ordinary people and saints are the same.
『Bhagavate』 Translated in the Tang Dynasty as 『World Honored One』. It is explained that 『World Honored One』 is a complete title, containing six meanings: freedom, flourishing, and dignity, etc. Furthermore, 『Bhaga』 means 『to break』, and 『Vate』 means 『person』. Just like people fighting each other, being good at using military strategies, and leaving no enemy behind, so it is said to be able to break through. Therefore, the Buddha subdues the four maras, possesses great power, and sits under the Bodhi tree, and is called 『Bhagavate』.
Chapter Two: Revealing the Dharmakaya Door
『Tadyatha』 Translated in the Tang Dynasty as 『The meaning of what is called』, also translated as 『The meaning of what is said』.
『Om』 Translated in the Tang Dynasty as 『Three Bodies』
義。亦云一切法不生。亦云無見頂相也。解曰。唵字者秘密不可翻也。以聲明意連帶解釋有三身義。一阿聲一切法不生二鄔聲流注分別。三么聲慈化等義。又云。空義此三聲連合故曰唵也。所謂一切法不生者本是法身。所謂分別者報身也。慈者化身義也。故云無見頂相義也。又三身義者如金光明說。一者化身。二者應身。三者法身也。佛地論說。法性之身體常不變。非假所立非如余身合集所成。大功德法之處依止故。十力四無畏等名為法性。身體依聚義總說名身。法性即身持業釋也。報身者。明受用身能令他受用種種大法樂故。成唯識說。自受用身將自受用廣大法樂。他受用身為十地眾現通說法。決眾疑網令他受用。其化身者。利樂眾生示現種種變化事故。轉換舊形變無現有。化化多異神境勝化。名為變化事也。又解。修行愿滿不待時處。隨眾生類現五趣身。是名化身。又永斷惑障能現應身。業障凈故能現法身。依空出電依電出光。依法身故出應身。依應身故出化身。問。三身既然。土義如何。答。法性土者。非色所攝。不可說其形量大小。然依事相無量無邊。譬如虛空遍一切處。其報土之中又分二土。自受用土者。十地菩薩生大自在天宮。有十種果相。現大寶蓮華座。周圍如千阿僧祇百千萬三千大千世界塵數量出。
【現代漢語翻譯】 現代漢語譯本 意義。也說一切法不生。也說無見頂相。解釋：『唵』字是秘密不可翻譯的。用聲明的意義連帶解釋有三身之義：一，『阿』聲代表一切法不生；二，『鄔』聲代表流注分別；三，『么』聲代表慈悲教化等意義。又說，『空』的意義，這三個聲音聯合起來就叫做『唵』。所謂一切法不生，本來就是法身。所謂分別，就是報身。慈悲就是化身的意思。所以說無見頂相的意義。又，三身的意思，如《金光明經》所說：一是化身，二是應身，三是法身。《佛地論》說：法性的身體恒常不變，不是虛假設立的，不像其他身體是聚合而成的。因為是大功德法之處所依止，所以十力、四無畏等名為法性。身體是依聚之義，總的來說叫做身。法性即身，是持業釋。報身，是說受用身，能讓其他眾生受用種種大法樂。成唯識論說：自受用身，將自己受用廣大的法樂。他受用身，為十地菩薩顯現神通說法，決斷眾生的疑惑，讓他們受用。化身，是爲了利益眾生，示現種種變化事蹟。轉換舊的形體，變無為有，變化多種多樣，神通境界殊勝，名為變化事。又解釋，修行愿滿，不等待時間和處所，隨著眾生的類別，顯現五趣之身，這叫做化身。又，永遠斷除惑障，能顯現應身。業障清凈的緣故，能顯現法身。依空出電，依電出光。依法身的緣故，出應身。依應身的緣故，出化身。問：三身既然如此，那麼土的意義如何？答：法性土，不是色法所攝，不可說它的形狀大小。然而依事相來說，無量無邊。譬如虛空，遍一切處。報土之中又分二土。自受用土，十地菩薩生於大自在天宮，有十種果相，顯現大寶蓮華座，周圍如千阿僧祇百千萬三千大千世界微塵數量。
【English Translation】 English version Meaning. It is also said that all dharmas are not produced. It is also said to be the invisible crown of the head (Anavritta-murdhata). Explanation: The word 'Om' is secret and cannot be translated. Using the meaning of sound, it is explained in connection with the meaning of the Trikaya (three bodies of the Buddha): First, the sound 'A' represents that all dharmas are not produced; second, the sound 'U' represents flowing and distinguishing; third, the sound 'Ma' represents compassion and transformation, etc. It is also said that the meaning of 'emptiness,' these three sounds combined are called 'Om.' What is called the non-production of all dharmas is originally the Dharmakaya (body of essence). What is called distinguishing is the Sambhogakaya (body of enjoyment). Compassion is the meaning of the Nirmanakaya (body of transformation). Therefore, it is said to be the meaning of the invisible crown of the head. Also, the meaning of the Trikaya, as stated in the Suvarnaprabhasottama Sutra (Golden Light Sutra): First is the Nirmanakaya, second is the Sambhogakaya, and third is the Dharmakaya. The Yogacarabhumi-sastra (Treatise on the Stages of Yogic Practice) says: The body of Dharmata (the nature of reality) is constant and unchanging, not falsely established, and not like other bodies that are aggregates. Because it is the place where great meritorious dharmas rely, the ten powers (Dasabala), the four fearlessnesses (catu vaiśāradyā), etc., are called Dharmata. The body is the meaning of relying on aggregates, and generally speaking, it is called body. Dharmata is the body, which is a possessive compound. The Sambhogakaya is said to be the body of enjoyment, which can enable other beings to enjoy various great Dharma pleasures. The Vijnaptimatrata-siddhi (Treatise on the Establishment of the Doctrine of Consciousness Only) says: The Svasambhogakaya (self-enjoyment body) will allow oneself to enjoy great Dharma bliss. The Parasambhogakaya (other-enjoyment body) manifests supernatural powers and preaches the Dharma to the Bodhisattvas of the ten Bhumis (ten grounds), resolving the doubts of beings and allowing them to enjoy it. The Nirmanakaya is for the benefit and happiness of beings, manifesting various transformations. Transforming old forms, changing non-existence into existence, with many different transformations, and the realm of supernatural powers is supreme, which is called the matter of transformation. Also, it is explained that the fulfillment of practice and vows does not wait for time and place, and according to the categories of beings, the body of the five realms (gati) is manifested, which is called the Nirmanakaya. Furthermore, by eternally cutting off the afflictions and obstacles, one can manifest the Sambhogakaya. Because the karmic obstacles are purified, one can manifest the Dharmakaya. Relying on emptiness, electricity comes forth; relying on electricity, light comes forth. Because of the Dharmakaya, the Sambhogakaya comes forth. Because of the Sambhogakaya, the Nirmanakaya comes forth. Question: Since the Trikaya are like this, what is the meaning of the land (Buddha-ksetra)? Answer: The Dharmata-ksetra (Dharmakaya land) is not included in the realm of form (rupa-dhatu), and its shape and size cannot be described. However, according to phenomena, it is immeasurable and boundless. It is like space, pervading all places. Among the Sambhogakaya lands, there are two lands. The Svasambhogakaya-ksetra (self-enjoyment land), the Bodhisattvas of the ten Bhumis are born in the great free heaven palace (Akanistha), with ten kinds of fruit appearances, manifesting a great treasure lotus seat, surrounded by as many dust particles as a thousand asamkhya (countless) hundreds of millions of three thousand great thousand worlds.
第十地菩薩坐登正覺既成佛土。眾生莊嚴隨法性土量亦無邊。其受用土量亦無邊。其受用土隨十地菩薩所安而現大小。初地菩薩坐百葉蓮華。悟百法明門。百佛剎土王一佛國土三千世界。二地菩薩坐千葉蓮華。乃至十地見佛極大數微塵數蓮華登坐。其他受用土處所不定。或在色界凈居天上。或在西方無邊等處。又法性土一切如來同所證故。體無差別。自受用土雖一切佛各變不同。而皆無邊不相障礙。餘二佛土隨諸如來所化有情。同時同處。各變為土。形狀相似不相障礙。轉為增長緣。令所化生自識變現。謂於一土有一佛。為現神通。說法饒益。如此土眾生。宜聞釋迦彌陀之化。即共變之。為諸有情無始時來更相系屬。或多屬一。或一屬多。是故真言行者。唵字加持深入瑜伽。齊修三密。即等多身。名毗盧遮那三身義也。又解。唵字者是灌頂義。如剎利澆頭王。欲登王位。取四大海水。香華七寶嚴飾灌頂。方號澆頭王。今此佛頂是一切如來灌頂之法。含無量義。一切鬼神龍天梵王帝釋聞者咸悉歸依。離諸災難。皆發善心。樂聞正法。問曰。陀羅尼密句自古不翻。何得今云有此解釋。答曰。梵音微妙。通語極寬。欲界色天。龍神八部。閻浮北郁眷屬等洲異類。天仙聞皆領會遞互相資。有漏諸天倍生歡喜。如翻此句雜語誦持
【現代漢語翻譯】 現代漢語譯本 第十地菩薩（Dashabhumi Bodhisattva，指修行達到第十地的菩薩）坐登正覺（Samyak-sambuddha，正等覺悟）后，成就佛土（Buddhakṣetra，佛的國土）。眾生的莊嚴（Adhiṣṭhāna，願力加持）隨著法性土（Dharmadhātu，法界）的量也無邊無際。其受用土（Sambhogakāya-kṣetra，報身佛的國土）的量也無邊無際。其受用土隨著十地菩薩所安住的境界而顯現大小。初地菩薩坐于百葉蓮華之上，悟入百法明門（百法明門論所闡述的修行法門）。百佛剎土王（Buddhakṣetra-rāja，佛剎之王）相當於一佛國土（Buddhakṣetra，佛的國土）的三千世界（Trisāhasra-mahāsāhasra-lokadhātu，三千大千世界）。二地菩薩坐于千葉蓮華之上，乃至十地菩薩所見的佛極大，數量如微塵數，登坐于蓮華之上。其他的受用土處所不定，或在凈居天上（Śuddhāvāsa，色界天中的最高層），或在西方無邊等處。又法性土，一切如來（Tathāgata，佛的稱號）共同證悟，所以本體沒有差別。自受用土（Sva-saṃbhogakāya-kṣetra，自身所受用的報身佛土）雖然一切佛各自變化不同，而都無邊無際，互不障礙。其餘二佛土（指應化身土和法性土）隨著諸如來所教化的有情（Sattva，眾生），同時同處，各自變化為土，形狀相似，互不障礙，轉為增長的因緣，令所教化的眾生自己認識到變現。譬如在一土中有一佛，爲了展現神通（Ṛddhi，超自然能力），說法饒益眾生。如此土的眾生，適宜聽聞釋迦（Śākyamuni，釋迦牟尼佛）和彌陀（Amitābha，阿彌陀佛）的教化，就共同變現此土。因為諸有情無始時來互相系屬，或者多數屬於一個，或者一個屬於多數。所以真言行者（Mantrayāna practitioner，修持真言乘的修行者），用唵（Om，種子字）字加持，深入瑜伽（Yoga，相應），共同修持三密（Tri-guhya，身語意三密），就等於多身，名為毗盧遮那（Vairocana，大日如來）的三身義。又解釋，唵字是灌頂（Abhiṣeka，一種宗教儀式）的意義。如同剎利（Kshatriya，古印度社會階層）澆頭王，想要登上王位，取四大海水，用香華七寶莊嚴裝飾灌頂，才號稱澆頭王。現在此佛頂是一切如來灌頂之法，包含無量意義，一切鬼神龍天梵王帝釋（Indra，帝釋天）聽聞者都歸依，遠離諸災難，都發起善心，樂於聽聞正法。問：陀羅尼（Dhāraṇī，總持）密句自古以來不翻譯，為何現在說有此解釋？答：梵音微妙，通語極其寬廣，欲界色天，龍神八部，閻浮（Jambudvīpa，南贍部洲）北郁（Uttarakuru，北俱盧洲）眷屬等洲異類，天仙聽聞都能領會，遞互相資，有漏諸天倍生歡喜。如果翻譯此句，雜語誦持。
【English Translation】 English version When a Bodhisattva of the Tenth Ground (Dashabhumi Bodhisattva) sits and attains Perfect Enlightenment (Samyak-sambuddha), they establish a Buddha-field (Buddhakṣetra). The adornments (Adhiṣṭhāna) of sentient beings, along with the measure of the Dharma-nature realm (Dharmadhātu), are also boundless. The measure of their Enjoyment Body realm (Sambhogakāya-kṣetra) is also boundless. The Enjoyment Body realm manifests in varying sizes according to the state in which the Bodhisattva of the Tenth Ground abides. A Bodhisattva of the First Ground sits upon a hundred-petaled lotus, realizing the Hundred Dharma Bright Gate (referring to the teachings expounded in the Treatise on the Hundred Dharmas). A Buddha-field King (Buddhakṣetra-rāja) is equivalent to a three-thousand-great-thousand world system (Trisāhasra-mahāsāhasra-lokadhātu) of one Buddha-land (Buddhakṣetra). A Bodhisattva of the Second Ground sits upon a thousand-petaled lotus, and so on, until the Bodhisattvas of the Tenth Ground see Buddhas in immense numbers, like dust motes, ascending and sitting upon lotuses. The locations of other Enjoyment Body realms are not fixed; they may be in the Pure Abode Heavens (Śuddhāvāsa), or in the boundless regions of the West, and so on. Furthermore, the Dharma-nature realm is jointly realized by all Tathagatas (Tathāgata), so its essence is without difference. Although the Self-Enjoyment Body realms (Sva-saṃbhogakāya-kṣetra) are transformed differently by each Buddha, they are all boundless and do not obstruct one another. The remaining two Buddha-fields (referring to the Nirmāṇakāya-kṣetra and Dharmakāya-kṣetra) transform into realms according to the sentient beings (Sattva) that the Tathagatas are teaching, simultaneously and in the same place. Their forms are similar and do not obstruct one another, transforming into conditions for growth, enabling the sentient beings being taught to recognize their own transformations. For example, in one realm, there is one Buddha who manifests supernatural powers (Ṛddhi), teaching the Dharma to benefit sentient beings. If the sentient beings of this realm are suited to hear the teachings of Śākyamuni (Śākyamuni) and Amitābha (Amitābha), they jointly transform this realm. Because sentient beings have been mutually connected since beginningless time, either many belong to one, or one belongs to many. Therefore, practitioners of Mantrayana (Mantrayāna practitioner), using the syllable Om (Om) for empowerment, deeply enter into Yoga (Yoga), jointly cultivating the Three Mysteries (Tri-guhya), which is equivalent to multiple bodies, and is called the meaning of the Three Bodies of Vairocana (Vairocana). Another explanation is that the syllable Om signifies empowerment (Abhiṣeka). Like a Kshatriya (Kshatriya) head-anointed king, desiring to ascend the throne, takes the waters of the four great oceans, adorns them with fragrant flowers and seven treasures for the empowerment, and is then called a head-anointed king. Now, this Buddha-crown is the Dharma of empowerment for all Tathagatas, containing limitless meanings. All ghosts, spirits, dragons, gods, Brahma kings, and Indra (Indra) who hear it take refuge, are freed from all calamities, all generate good intentions, and are happy to hear the correct Dharma. Question: The secret phrases of the Dharani (Dhāraṇī) have not been translated since ancient times, why is it said now that there is this explanation? Answer: The Sanskrit sound is subtle, and the common language is extremely broad. Beings of the Desire Realm and Form Realm heavens, dragon gods and the eight classes of beings, the Jambudvīpa (Jambudvīpa) and Uttarakuru (Uttarakuru) continents and their retinues, and other kinds of beings, celestial beings who hear it can all understand and mutually benefit each other, and the heavens with outflows generate even more joy. If this phrase is translated, it will be recited with mixed languages.
。局在一方諸天領悟。以茲佛敕密化群迷。攝受加持專心梵誦。今但翻義句令物生解。誦持梵語不可輒移。謂此真言法爾成就第一義諦。仰生深信勿譯異。音猶如日輪唯假光明。而取照用。不可駐暗。專心領視也。
第三凈除惡趣門
尾戍馱野
唐云清凈也。解曰。凈除者。迷因二障苦果無窮。持此真言者深依必遣。
娑么三滿多縛婆娑
唐言普遍照曜也。
娑頗羅拏
唐言舒遍也。解曰。唵字加持已凈除二障煩惱所知。神力光明照曜舒遍。根本后得緣俗緣真。六趣稠林一切皆照。只為有情業重不遇真言。流浪三途不聞斯句。因粗果重出路無由。若得真言阿阇梨教照曜舒遍。必凈苦源。又解。舒遍者。以此陀羅尼光無有障礙。觸斯光者皆得凈除。若有先亡所在之處凈土一把。誦此真言二十一遍。散其亡者人身骨之體。即得離苦。具如下疏文解。平等照曜染凈不差。名言性空空何可得。照曜光發愚冥皆除。剎土現身所作無滯。
誐底誐賀曩
唐言其義甚深。亦云六趣稠林也。解曰。甚深有二也。一者理甚深。所謂佛頂真言。二者事甚深。所謂六趣稠林。染凈因果。漏無漏殊。真俗二深。唯佛窮備。言六趣稠林者。一是人趣。居四天下。南瞻部洲三邊各二千逾繕
【現代漢語翻譯】 現代漢語譯本：侷限於一方諸天領悟。憑藉佛的敕令秘密教化迷惑的眾生，攝受加持，專心梵語誦讀。現在只翻譯意義相近的語句，使眾生理解。誦持梵語不可隨意改動。因為這真言法爾如是，成就第一義諦。仰仗生起深刻的信心，不要翻譯成不同的音。猶如日輪，只是借用光明來照耀，不可停留在黑暗中，專心領會觀看。
第三凈除惡趣門
尾戍馱野
（尾戍馱野 (Viśuddhaya)：清凈）唐譯為清凈。解釋說：凈除，是因為迷惑的因，二障（煩惱障和所知障）導致苦果無窮。持誦此真言者，如果能深信依靠，必定能遣除。
娑么三滿多縛婆娑
（娑么三滿多縛婆娑 (Samanta-avabhāsa)：普遍照耀）唐譯為普遍照耀。
娑頗羅拏
（娑頗羅拏 (Spharaṇa)：舒遍）唐譯為舒遍。解釋說：唵字加持后，已經凈除了二障（煩惱障和所知障），神力光明照耀舒遍。根本后得，緣於世俗，緣于真諦，六趣稠林，一切都被照耀。只因爲有情眾生業力深重，不遇到真言，流浪於三途，不聞此句。因為粗重的因，導致沉重的果報，沒有出路。如果得到真言阿阇梨的教導，照耀舒遍，必定能凈化苦的根源。又解釋說：舒遍，是因為此陀羅尼的光芒沒有障礙，接觸到此光芒的人都能得到凈化。如果有先亡之人，在所在之處取一把凈土，誦此真言二十一遍，散在其亡者人身骨骸之上，就能脫離苦難。具體如下疏文的解釋。平等照耀，染凈沒有差別。名言的自性本空，空又有什麼可以得到呢？照耀的光芒散發，愚昧黑暗全部消除。剎土顯現，身所作所為沒有阻礙。
誐底誐賀曩
（誐底誐賀曩 (Gati-gahanā)：其義甚深）唐譯為其義甚深，也說是六趣稠林。解釋說：甚深有兩種。一是理甚深，就是佛頂真言。二是事甚深，就是六趣稠林。染凈因果，有漏無漏不同。真俗二諦甚深，只有佛才能完全瞭解。說六趣稠林，一是人趣，居住在四大天下，南瞻部洲三邊各二千由旬（Yojana）。
【English Translation】 English version: Confined to the enlightenment of the heavens in one direction. Secretly transforming the deluded beings by the Buddha's decree, receiving blessings and diligently reciting the Sanskrit. Now, only translate the sentences with similar meanings to make beings understand. The Sanskrit recitation should not be changed arbitrarily. Because this mantra is inherently such, accomplishing the supreme truth. Rely on generating deep faith, do not translate it into different sounds. It is like the sun, only borrowing light to illuminate, and cannot stay in the darkness, concentrate on understanding and watching.
Third Gate of Purifying Evil Destinies
Viśuddhaya
(Viśuddhaya: Purity) Translated as purity in Tang. The explanation says: Purification is because the cause of delusion, the two obscurations (afflictive obscurations and cognitive obscurations), lead to endless suffering. Those who uphold this mantra, if they can deeply believe and rely on it, will surely be able to dispel it.
Samanta-avabhāsa
(Samanta-avabhāsa: Universal Illumination) Translated as universal illumination in Tang.
Spharaṇa
(Spharaṇa: Spreading) Translated as spreading in Tang. The explanation says: After the syllable Om is blessed, the two obscurations (afflictive obscurations and cognitive obscurations) have been purified, and the divine power and light illuminate and spread. Fundamental and acquired, based on the mundane, based on the truth, the dense forest of the six realms, everything is illuminated. Only because sentient beings have heavy karma and do not encounter the mantra, they wander in the three evil paths and do not hear this sentence. Because of the coarse cause, it leads to heavy retribution, and there is no way out. If you get the guidance of the mantra Acarya, the illumination spreads, and you will surely be able to purify the source of suffering. Another explanation says: Spreading is because the light of this dharani has no obstacles, and those who come into contact with this light can be purified. If there are deceased people, take a handful of pure soil in the place where they are, recite this mantra twenty-one times, and scatter it on the bones of the deceased, they can escape from suffering. The specific explanation is as follows in the commentary. Equal illumination, there is no difference between purity and impurity. The nature of language is empty, what can be obtained from emptiness? The light of illumination radiates, and all ignorance and darkness are eliminated. The Buddha-field appears, and there are no obstacles in what the body does.
Gati-gahanā
(Gati-gahanā: Its meaning is very profound) Translated as its meaning is very profound in Tang, and it is also said to be the dense forest of the six realms. The explanation says: There are two kinds of profoundness. One is the profoundness of principle, which is the Ushnishavijaya Dharani. The second is the profoundness of things, which is the dense forest of the six realms. The causes and effects of purity and impurity, the difference between leakage and non-leakage. The two truths of truth and falsehood are profound, and only the Buddha can fully understand them. Saying that the dense forest of the six realms, one is the realm of humans, living in the four great continents, Jambudvipa (Jambudvipa) in the south, with two thousand yojanas (Yojana) on each of the three sides.
那。南邊三百逾繕那。半北俱盧洲四面各二千。東弗毗提洲三邊各二千。東邊三百五十。西拘耶尼洲經二千五百由旬。周圍此三倍。天趣所居。欲界地居共有六天。色界十八天。無色四天。身異想異。翻此身想差別不同。如起世俱舍。修羅趣者有其三別。一天趣形。二鬼形。三畜趣形。雖是一異熟報差。貧富傲慢猛利劣弱一一不同。如起世。畜趣差別。多分身橫住無上方。水陸空等。餓鬼趣者。宿因慳貪喜盜他物。心多怯弱。形瘦貌醜。身心輕躁故名餓鬼。地獄者。此下過二萬逾繕那有阿鼻旨。深廣同前。餘七地獄在無間上。一一各有四增。煻煨．糞屎．刀刃．烈河等。八寒地獄。如其次第繞四洲輪圍山外。極冥黑暗。若謗賢聖招如是苦。諸餘孤露地獄別業招者。或近江河山間曠野。或在地下。十六別處各有異名。迷因起業感此稠林。事理未明。不能離縛。諸佛觀智速疾真言。六趣稠林凈除皆盡也。
娑嚩婆嚩尾秫弟
唐云自然清凈也。解曰。瑜伽普照。事理分明。習氣永除。自然清凈也。
第四善明灌頂門
阿鼻詵左𤚥
唐云引灌頂我也。解曰。所謂灌頂者有其五種。一光明灌頂。謂諸佛菩薩放光加持。二者甘露灌頂。謂以部主真言加持香水。三者種子灌頂。謂部主真言想布字門遍
【現代漢語翻譯】 現代漢語譯本： 那，南邊三百逾繕那（yú shàn nà，長度單位）。北俱盧洲（běi jù lú zhōu，四大部洲之一）四面各二千逾繕那。東弗毗提洲（dōng fú pí tí zhōu，四大部洲之一）三邊各二千逾繕那，東邊三百五十逾繕那。西拘耶尼洲（xī jū yé ní zhōu，四大部洲之一）直徑二千五百由旬（yóu xún，長度單位），周圍是此的三倍。天趣所居住的地方，欲界地居共有六天，十八天，無色四天。身異想異，意思是身體和想法差別不同，如《起世經》和《俱舍論》所說。修羅趣（xiū luó qù，六道之一）有三種區別：一天趣形，二鬼形，三畜趣形。雖然是一種異熟報的差別，但貧富、傲慢、猛利、劣弱各不相同，如《起世經》所說。畜趣（chù qù，六道之一）的差別，多半身體橫住，沒有上方，在水陸空等處。餓鬼趣（è guǐ qù，六道之一）的人，宿世因慳貪，喜歡盜取他人財物，心多怯弱，形瘦貌醜，身心輕躁，所以名叫餓鬼。地獄（dì yù，六道之一）在下方超過二萬逾繕那的地方有阿鼻地獄（ā bí dì yù），深廣和前面一樣。其餘七個地獄在無間地獄（wú jiàn dì yù）之上，每一個都有四個增大地獄，分別是煻煨（táng wēi，燒熱的灰燼）、糞屎、刀刃、烈河等。八寒地獄，按照次序圍繞四洲的輪圍山外，極其黑暗。如果誹謗賢聖，就會招致這樣的痛苦。其餘孤露地獄，是由於個別的業力所招感的，或者靠近江河山間曠野，或者在地下，十六個別處各有不同的名稱。因為迷惑而起業，感受這稠密的果報，因為事理未明，所以不能脫離束縛。諸佛的觀智，快速的真言，能將六趣稠林完全清除乾淨。
娑嚩婆嚩尾秫弟 (suō pó pó wá wěi shú dì)
唐朝翻譯為自然清凈。解釋說，瑜伽普照，事理分明，習氣永遠消除，自然清凈。
第四善明灌頂門
阿鼻詵左𤚥 (ā bí shēn zuǒ wèng)
唐朝翻譯為引導灌頂我。解釋說，所謂的灌頂有五種：一是光明灌頂，指諸佛菩薩放光加持；二是甘露灌頂，指用部主真言加持香水；三是種子灌頂，指部主真言想布字門遍佈。
【English Translation】 English version: Then, to the south, three hundred yojana (yú shàn nà, a unit of distance). Uttarakuru (běi jù lú zhōu, one of the four great continents) is two thousand yojana on each of its four sides. Purvavideha (dōng fú pí tí zhōu, one of the four great continents) is two thousand yojana on each of its three sides, and three hundred and fifty yojana on the east side. Aparagodaniya (xī jū yé ní zhōu, one of the four great continents) has a diameter of two thousand five hundred yojana (yóu xún, a unit of distance), and its circumference is three times that. The abodes of the devas (heavenly beings). In the desire realm, there are six heavens residing on earth, eighteen heavens, and four formless heavens. 'Different bodies, different thoughts' means that bodies and thoughts are different, as described in the Agama Sutra and the Abhidharma-kosa. The Asura realm (xiū luó qù, one of the six realms) has three distinctions: one with the form of a deva, one with the form of a ghost, and one with the form of an animal. Although it is a difference in the result of karma, there are differences in wealth, arrogance, ferocity, inferiority, and weakness, as described in the Agama Sutra. The differences in the animal realm (chù qù, one of the six realms) are mostly that their bodies live horizontally, without an upper direction, in water, on land, in the air, etc. Those in the preta (hungry ghost) realm (è guǐ qù, one of the six realms) are stingy and greedy in their past lives, like to steal from others, are often timid, have thin and ugly forms, and are restless in body and mind, hence the name 'hungry ghost'. The hells (dì yù, one of the six realms) are more than twenty thousand yojana below, where there is the Avici hell (ā bí dì yù), with the same depth and breadth as before. The other seven hells are above the Avici hell, each with four additional hells, namely hot ashes (táng wēi, hot ashes), excrement, knives, and fierce rivers, etc. The eight cold hells surround the outer Cakravada mountains of the four continents in order, extremely dark. If one slanders the virtuous and the saints, one will incur such suffering. The other solitary hells are brought about by individual karma, either near rivers, mountains, wilderness, or underground, with different names in sixteen different places. Because of delusion, one creates karma and experiences this dense forest of suffering. Because the principles are not clear, one cannot escape the bonds. The wisdom of all Buddhas, the swift mantra, can completely purify the dense forest of the six realms.
Svabhava vishuddha (suō pó pó wá wěi shú dì)
Translated in the Tang Dynasty as 'naturally pure'. It explains that the universal illumination of Yoga, clear understanding of principles, and the permanent removal of habitual tendencies lead to natural purity.
The Fourth Gate of Good Illumination and Abhisheka (Consecration)
Abhiṣiñca māṃ (ā bí shēn zuǒ wèng)
Translated in the Tang Dynasty as 'Lead and consecrate me'. It explains that there are five types of abhisheka: first, the abhisheka of light, which refers to the Buddhas and Bodhisattvas emitting light to bless; second, the abhisheka of nectar, which refers to blessing fragrant water with the mantra of the principal deity; third, the abhisheka of seed syllables, which refers to visualizing the seed syllables of the principal deity's mantra spreading everywhere.
身份。四者智印灌頂。謂部主所執契印加持。五者句義灌頂。謂部尊真言及思中義運用加持。若初修道入真言門。先訪師主大阿阇梨。建立道場求灌頂法。入修三密愿證瑜伽。猶如世間輪王太子欲紹王位以承國祚。用七寶瓶盛四大海水。澆頭灌頂方承王位。如是真教入秘密門。同彼軌儀故號佛子。十方佛會五智成身。從灌頂為初聞瑜伽教。若先發心東方成就金剛智。創見道時超三賢位。名出到菩提。南方成就寶印智。修證十地平等功德。名灌頂位。西方成就蓮華智。轉妙法輪恒住觀察。名無量壽。北方成就業用智。住現化身大圓所作。總名灌頂相也。
素誐多
唐云善逝。解曰。善逝者。十號之中一名稱也。能引眾生皆歸凈土故名善逝也。
嚩啰嚩左曩
唐云殊勝教也。解曰。三乘之外別顯總持。顯密不同故曰殊勝也。
阿蜜㗚多鼻曬罽
唐云甘露灌頂。亦稱云不死句。不死句者。解脫法身也。解曰。藥中最上者無過甘露。著毒之者服乃必除。闡提不信謗法尤深。灌頂加持定當不死。以真言甘露塵累清凈。執遣界空名為解脫。離縛得脫即顯法身。悲智雙脩名不死句也。又解。天降甘雨草木生芽。灌頂潤身亦成證也。
阿賀羅阿賀羅
唐云唯愿攝授唯愿攝授。又云遍
【現代漢語翻譯】 現代漢語譯本 身份。四者智印灌頂：指部主所執的契印加持。五者句義灌頂：指部尊真言以及思中所含意義的運用加持。如果初修道進入真言門，首先拜訪師主大阿阇梨（精通密教的導師），建立道場，求取灌頂之法，進入修習身、語、意三密，愿證瑜伽（相應）。猶如世間的輪王太子想要繼承王位以承繼國家命運，用七寶瓶盛滿四大海水，澆頭灌頂，方能繼承王位。如此，真教進入秘密之門，如同那樣的儀軌，所以被稱為佛子。十方佛會以五智成就自身，從灌頂開始聽聞瑜伽教。如果先發心，東方成就金剛智，初見道時超越三賢位，名為出到菩提（覺悟）。南方成就寶印智，修證十地平等功德，名為灌頂位。西方成就蓮華智，轉妙法輪，恒常安住于觀察，名為無量壽（阿彌陀佛）。北方成就業用智，安住于現化身的大圓鏡智所作，總名為灌頂相。 素誐多 (Sugata)： 唐譯為善逝。解釋為：善逝是如來十號中的一個名稱。能夠引導眾生都歸向凈土，所以名為善逝。 嚩啰嚩左曩 (Varavacanana)： 唐譯為殊勝教。解釋為：在三乘之外，特別顯示總持（陀羅尼），顯教和密教不同，所以稱為殊勝。 阿蜜㗚多鼻曬罽 (Amrita-abhisheka)： 唐譯為甘露灌頂，也稱為不死句。不死句，解釋為解脫法身。解釋為：藥物中最上等的莫過於甘露，被毒所傷的人服用必定能除毒。闡提（斷善根者）不信佛法，誹謗佛法尤其深重，通過灌頂加持必定能夠不死。用真言甘露使塵世的污垢清凈，執持空性，名為解脫。脫離束縛，獲得解脫，就顯現法身。悲智雙修，名為不死句。又解釋為：天降甘雨，草木生芽，灌頂滋潤身心，也能成就證悟。 阿賀羅阿賀羅 (Ahara Ahara)： 唐譯為唯愿攝授，唯愿攝授。又譯為普遍。
【English Translation】 English version Identity. Fourth is the Jnana-mudra Abhisheka: the empowerment through the mudra held by the principal deity. Fifth is the Vak-artha Abhisheka: the empowerment through the mantra of the principal deity and the application of its meaning in contemplation. If one initially enters the path and enters the Mantra-yana, one should first visit a master, a great Acharya (a master of esoteric teachings), establish a mandala, and seek the Abhisheka method. Enter into the practice of the three secrets (body, speech, and mind) and vow to realize Yoga (union). It is like a Chakravartin king's (universal ruler) son who wishes to inherit the throne to continue the kingdom's destiny, using seven jeweled vases filled with the four great oceans to pour water on his head for Abhisheka, thereby inheriting the throne. Similarly, the true teaching enters the secret door, following the same ritual, hence being called a Buddha-child. The assembly of Buddhas in the ten directions achieves self-realization through the five wisdoms, starting from Abhisheka to hear the Yoga teachings. If one first generates the aspiration, the East achieves Vajra-jnana (diamond wisdom), surpassing the three levels of sages upon the initial seeing of the path, called 'Emerging to Bodhi' (enlightenment). The South achieves Ratna-mudra-jnana (jewel seal wisdom), cultivating and realizing the equal merits of the ten Bhumis (grounds), called the 'Abhisheka Position'. The West achieves Padma-jnana (lotus wisdom), turning the wonderful Dharma wheel, constantly abiding in observation, called 'Amitayus' (immeasurable life). The North achieves Karma-jnana (action wisdom), abiding in the manifestation of the great perfect mirror wisdom, collectively called the 'Aspect of Abhisheka'. Sugata (善逝): Translated as 'Well-gone' in Tang Dynasty. Explanation: 'Well-gone' is one of the ten titles of a Tathagata (如來). It can lead all sentient beings to return to the Pure Land, hence it is called 'Well-gone'. Varavacanana (殊勝教): Translated as 'Supreme Teaching' in Tang Dynasty. Explanation: Beyond the Three Vehicles (三乘), it specially reveals Dharani (總持). The exoteric and esoteric teachings are different, hence it is called 'Supreme'. Amrita-abhisheka (甘露灌頂): Translated as 'Nectar Abhisheka' in Tang Dynasty, also called the 'Deathless Phrase'. The 'Deathless Phrase' is explained as the Dharmakaya (法身) of liberation. Explanation: Among medicines, none is superior to nectar. Those poisoned will surely be cured by taking it. Those who are Icchantikas (闡提, those who have severed their roots of goodness) do not believe in the Dharma and slander it deeply. Through Abhisheka and empowerment, they will surely become deathless. Using the nectar of mantra to purify the defilements of the world, holding onto emptiness, is called liberation. Separating from bondage and attaining liberation reveals the Dharmakaya. The dual cultivation of compassion and wisdom is called the 'Deathless Phrase'. Another explanation: When heavenly rain falls, grass and trees sprout. Abhisheka nourishes the body and mind, also achieving realization. Ahara Ahara (唯願攝授): Translated as 'May you embrace and receive, may you embrace and receive' in Tang Dynasty. Also translated as 'Universally'.
攘災難脫諸苦惱也。解曰。重言攝受者。至誠發願懇切之辭。為是真言行者持誦策勤。祈願加持速云攝受。諸佛慈念救護攘災得脫苦因名攘災也。又解。凡夫二念真妄參差。唸誦持心功微力淺。若本尊攝受得入瑜伽。二心恬然。名曰攘災攝授也。
阿欲散馱啰抳
唐云堅住持壽命。解曰。諸佛既以攝受壽命即是住持。又解。報力住持唯是第八諸佛攝受乃得延齡。又解。持此真言延命增壽。不被諸魔奪其命根。如善住天子受持之力。其命轉增遠記菩提成無上果。
第五神力加持門
戍馱野戍馱野誐誐曩尾秫第
唐云如虛空清凈也。解曰。詳觀此意。法諭雙彰二因滌除凈若空界。賢聖分位修證不同。唯有佛身如虛空凈。又解。一切諸法體性空寂。諸佛妙智依空而轉。所有建立及不建立。空與不空智相常住猶如虛空。然此虛空體虛非實。唯有妙智功用不窮。故假諭云虛空清凈也。
烏瑟抳灑
唐云佛頂。解曰。如敘釋也。
尾惹野尾秫弟
唐云。最勝清凈也。解曰。虛空寬廣體喻法身。佛頂最高名為報應。
娑賀娑羅啰濕茗
唐云千光明。解曰。千光明者諭化身。準此顯句釋三身密字之中。先以廣辨。若以虛空清凈持業釋云佛即虛空謬之甚也。
【現代漢語翻譯】 現代漢語譯本 攘除災難，脫離各種苦惱。解釋：『重言攝受』是指至誠懇切地發願。爲了讓修持真言的人精進努力，祈願諸佛加持，迅速得到『攝受』。諸佛慈悲憐憫，救護眾生，攘除災難，使人脫離痛苦的根源，這被稱為『攘災』。另一種解釋是，凡夫的念頭真假混雜，唸誦時心力微弱。如果得到本尊（Ishta-deva）的攝受，進入瑜伽（Yoga）狀態，二心自然平靜，這叫做『攘災攝受』。 阿欲散馱啰抳（Ayuk-samdharani） 唐朝譯為『堅住持壽命』。解釋：諸佛既然已經攝受，壽命自然得以住持。另一種解釋是，依靠報應的力量才能住持壽命，只有得到諸佛的攝受才能延年益壽。還有一種解釋是，持誦這個真言可以延命增壽，不被各種魔奪走命根。就像善住天子（Sthita-mati）依靠受持的力量，壽命得以增長，並遙記菩提（Bodhi），最終成就無上果。 第五神力加持門 戍馱野戍馱野誐誐曩尾秫第（Shuddhaya Shuddhaya gagana vishuddhe） 唐朝譯為『如虛空清凈』。解釋：仔細觀察這句話的含義，法和比喻都彰顯出來，兩種原因被滌除，清凈如同虛空。賢聖的分位和修證不同，只有佛身才像虛空一樣清凈。另一種解釋是，一切諸法的體性都是空寂的，諸佛的妙智依靠空性而運轉。所有建立和不建立，空與不空的智慧之相常住，猶如虛空。然而，這個虛空體性是虛幻的，並非真實。只有妙智的功用無窮無盡，所以用虛空清凈來比喻。 烏瑟抳灑（Ushnisha） 唐朝譯為『佛頂』。解釋：如前文所述。 尾惹野尾秫弟（Vijaya vishuddhe） 唐朝譯為『最勝清凈』。解釋：虛空寬廣，其體性比喻法身（Dharmakaya）。佛頂最高，名為報身（Sambhogakaya）和應身（Nirmanakaya）。 娑賀娑羅啰濕茗（Sahasra rashmi） 唐朝譯為『千光明』。解釋：千光明比喻化身（Nirmanakaya）。根據這個顯句來解釋三身（Trikaya）的密字，首先要廣泛辨析。如果用虛空清凈來解釋持業，說佛就是虛空，那就大錯特錯了。
【English Translation】 English version It dispels calamities and frees one from all suffering. Explanation: 'Repeatedly embracing' refers to making vows with utmost sincerity and earnestness. It is a diligent encouragement for practitioners of this mantra to pray for the blessings of the Buddhas, so that they may be swiftly 'embraced'. The Buddhas' compassionate mindfulness protects and rescues beings, dispelling calamities and freeing them from the causes of suffering, which is called 'dispelling calamities'. Another explanation is that the thoughts of ordinary beings are mixed with truth and falsehood, and their mindfulness during recitation is weak. If one is embraced by the Ishta-deva and enters a state of Yoga, the two minds become naturally calm, which is called 'dispelling calamities and embracing'. Ayuk-samdharani (阿欲散馱啰抳) Translated in the Tang Dynasty as 'firmly upholding life'. Explanation: Since the Buddhas have already embraced, life is naturally upheld. Another explanation is that only through the power of retribution can life be upheld, and only by being embraced by the Buddhas can one prolong life. Yet another explanation is that reciting this mantra can prolong life and increase lifespan, preventing various demons from奪取 one's life force. Just like Sthita-mati (善住天子) relying on the power of upholding, his life was increased, and he remotely remembered Bodhi, eventually attaining the unsurpassed fruit. Fifth Gate of Divine Power and Blessing Shuddhaya Shuddhaya gagana vishuddhe (戍馱野戍馱野誐誐曩尾秫第) Translated in the Tang Dynasty as 'like the purity of the void'. Explanation: Carefully observing the meaning of this sentence, both the Dharma and the metaphor are revealed, and the two causes are cleansed, as pure as the void. The positions and attainments of the wise and the saints are different, and only the body of the Buddha is as pure as the void. Another explanation is that the nature of all Dharmas is empty and silent, and the Buddhas' wonderful wisdom revolves around emptiness. All that is established and not established, the aspect of wisdom of emptiness and non-emptiness, constantly abides, like the void. However, the nature of this void is illusory and not real. Only the function of wonderful wisdom is inexhaustible, so the metaphor of the purity of the void is used. Ushnisha (烏瑟抳灑) Translated in the Tang Dynasty as 'Buddha's crown'. Explanation: As described earlier. Vijaya vishuddhe (尾惹野尾秫弟) Translated in the Tang Dynasty as 'most victorious purity'. Explanation: The void is vast, and its nature is a metaphor for the Dharmakaya. The Buddha's crown is the highest, called the Sambhogakaya and Nirmanakaya. Sahasra rashmi (娑賀娑羅啰濕茗) Translated in the Tang Dynasty as 'thousand lights'. Explanation: Thousand lights is a metaphor for the Nirmanakaya. According to this explicit sentence to explain the secret words of the Trikaya, first, a broad analysis is needed. If one uses the purity of the void to explain the holding of karma, saying that the Buddha is the void, then that is a great mistake.
散祖你帝
唐云驚覺。解曰。既蒙光觸驚覺身心。懇切歸依有此來意。又解。光從頂發遍照剎塵。其光卻收還入佛頂。發起行者。持誦心開光觸有緣。故云驚覺也。
薩嚩怛他誐多地瑟姹曩地瑟恥多
唐云一切如來神力加持。解曰。一切諸佛神力難思。潛護加持必獲成就。覺性菩提四智心品。覺相如幻恒觀月輪。以菩提心大悲方便示教利喜。驚覺有情。名神力加持也。
母捺㘑
唐云契印。解曰。契印者。諸佛如來契約印信。契即是發。印即是驗。所謂身印百千威儀語印無量真言心印。塵沙觀智一一指歸全剛秘決。于阿阇梨伏膺受訓。當自明瞭之。
嚩日啰迦野僧賀多曩尾秫弟
唐云金剛鉤鎖身清凈也。解曰。凡夫不防多有漏失。縱有少慎不出二乘。豈同殊勝秘密真言。若受得金剛鉤鎖契印而有妄失。豈不堅固耶。故身清凈猶若金剛。鉤鎖永牢而無有失。又解。欲令有情具無礙智。于空不滯。于有體虛。以五智相屈曲如鉤。能鉤眾生出牢有海。能鉤聖智入眾生心。若有菩薩作佛事時。布身鉤鎖。及持此鉤印。鉤於十方界諸佛菩薩。如風疾至。加持此身即成鉤鎖也。
薩嚩嚩啰拏尾秫弟
唐云一切障清凈。解曰。一切障清凈者。二障因緣輪迴不息。受諸逼迫
【現代漢語翻譯】 現代漢語譯本 散祖你帝
唐朝的翻譯是驚醒。解釋為：既然蒙受佛光觸照而驚醒身心，懇切地歸依佛法，因此前來。又解釋為：佛光從頭頂發出，遍照所有世界，然後光芒收回，回到佛的頭頂。發起修行者，使他們通過持誦而心智開啟，因佛光觸照而與佛結緣，所以說是驚醒。
薩嚩怛他誐多地瑟姹曩地瑟恥多 (Sārvatathāgatādhiṣṭhānādhiṣṭhita)
唐朝的翻譯是一切如來神力加持。解釋為：一切諸佛的神力不可思議，暗中保護加持，必定獲得成就。覺悟的自性、菩提心、四智心品，覺悟的形象如幻，恒常觀想月輪。以菩提心和大悲方便來教導，使人歡喜，驚醒有情眾生，這叫做神力加持。
母捺㘑 (Mudra)
唐朝的翻譯是契印。解釋為：契印就是諸佛如來的契約印信。契就是發起，印就是驗證。所謂身印（百千威儀），語印（無量真言），心印（塵沙觀智），一一都指向完全的金剛秘密訣竅。在阿阇梨（Ācārya，導師）那裡虛心接受訓練，自然會明白。
嚩日啰迦野僧賀多曩尾秫弟 (Vajrakāyasaṃghātanāviśuddhe)
唐朝的翻譯是金剛鉤鎖身清凈。解釋為：凡夫不防備，所以多有漏洞缺失。縱然稍微謹慎，也超不出二乘（聲聞乘和緣覺乘）。哪裡比得上殊勝秘密的真言？如果得到金剛鉤鎖的契印卻還有妄失，那怎麼能堅固呢？所以說身清凈猶如金剛，鉤鎖永遠牢固而沒有缺失。又解釋為：想要讓有情眾生具有無礙的智慧，對於空不執著，對於有則視其為空。用五智相互屈曲如鉤，能夠把眾生從牢固的有海中鉤出來，能夠把聖智鉤入眾生的心中。如果有菩薩行佛事的時候，佈設身鉤鎖，並且持此鉤印，鉤取十方世界的諸佛菩薩，像風一樣迅速到來，加持此身，就成為鉤鎖。
薩嚩嚩啰拏尾秫弟 (Sarvāvaraṇaviśuddhe)
唐朝的翻譯是一切障礙清凈。解釋為：一切障礙清凈，就是說二障（煩惱障和所知障）的因緣使輪迴不停止，遭受各種逼迫。
【English Translation】 English version San Zu Ni Di
The Tang Dynasty translation is 'awakening'. It is explained as: 'Since one is awakened in body and mind by the touch of the Buddha's light, and sincerely takes refuge in the Dharma, hence this coming.' It is also explained as: 'The light emanates from the crown of the head, illuminating all worlds, and then the light retracts, returning to the crown of the Buddha's head. It initiates practitioners, enabling them to open their minds through recitation, and to become connected with the Buddha through the touch of the light, hence it is called awakening.'
Sārvatathāgatādhiṣṭhānādhiṣṭhita (薩嚩怛他誐多地瑟姹曩地瑟恥多)
The Tang Dynasty translation is 'the empowerment of all Tathāgatas' divine power'. It is explained as: 'The divine power of all Buddhas is inconceivable, secretly protecting and empowering, surely achieving success. The awakened nature, Bodhi mind, the qualities of the four wisdoms, the appearance of awakening is like an illusion, constantly contemplating the moon. Using Bodhi mind and great compassion as skillful means to teach, bringing joy, and awakening sentient beings, this is called the empowerment of divine power.'
Mudra (母捺㘑)
The Tang Dynasty translation is 'seal'. It is explained as: 'A seal is the covenant and seal of all Buddhas and Tathāgatas. 'Covenant' means to initiate, and 'seal' means to verify. The so-called body seal (hundreds of thousands of dignified behaviors), speech seal (immeasurable mantras), mind seal (countless contemplations), all point to the complete Vajra secret key. Humbly receive training from the Ācārya (阿阇梨, teacher), and you will naturally understand it.'
Vajrakāyasaṃghātanāviśuddhe (嚩日啰迦野僧賀多曩尾秫弟)
The Tang Dynasty translation is 'the diamond hook and chain body is purified'. It is explained as: 'Ordinary people are not cautious, so there are many leaks and losses. Even if they are slightly careful, they cannot surpass the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). How can they compare to the supreme secret mantras? If one receives the seal of the diamond hook and chain but still has delusions and losses, how can it be firm? Therefore, the body is purified like a diamond, and the hook and chain are forever firm without loss.' It is also explained as: 'Wanting to enable sentient beings to have unobstructed wisdom, not being attached to emptiness, and viewing existence as empty in nature. Using the five wisdoms to bend like a hook, it can hook sentient beings out of the sea of solid existence, and can hook holy wisdom into the minds of sentient beings. If a Bodhisattva performs Buddha deeds, setting up the body hook and chain, and holding this hook seal, hooking all the Buddhas and Bodhisattvas of the ten directions, arriving as quickly as the wind, empowering this body, it will become a hook and chain.'
Sarvāvaraṇaviśuddhe (薩嚩嚩啰拏尾秫弟)
The Tang Dynasty translation is 'all obstacles are purified'. It is explained as: 'The purification of all obstacles means that the causes and conditions of the two obstacles (the obstacle of afflictions and the obstacle of knowledge) cause the cycle of rebirth to not cease, suffering all kinds of oppression.'
。累業難除。今遇加持真言清凈神力。能護苦報自消。又解。佛頂真言能除三惡。自性無染。如摩尼珠雖處污泥而不受染。所求皆遂成就無疑。又解。內外觀察。心色一如。障體幻空。緣生非有。亦謂聲聞欣寂。外道惡求執有執無各生異見。唯有真言菩薩。智慧善巧建立種種微妙相。用入佛境界。得佛加持。于百千三昧出入無礙。不動不沒入眾生界教化無盡。而其身心不著不礙無有間斷。即於此生滿足佛地。一切障礙皆得清凈也。
第六壽命增長門
缽啰底𩕳襪多野阿欲秫弟
唐云壽命皆得清凈也。解曰。真言力大持即報深。壽命延長故得清凈。又解。命欲將終還得增壽。縱生惡處惡滅善增。如大悲經云。說所生惡處有十五種。一者不被飢餓困苦死。二者不被囚禁楚杖死。三者不被怨家酬對死。四者不被軍陳相殺死。五者不為虎狼殘害死。六者不為毒蛇蝎所中死。七者不為水火焚漂死。八者不為毒藥所中死。九者不為毒害迷心死。十者不為狂亂失念死。十一者不為山岸墜落死。十二者不為惡人厭魅死。十三者不為邪神惡鬼得便死。十四者不為惡病纏身死。十五者不為非分自害死。復得十五種善報。一者所生之處常逢善王。二者常生善國。三者常值好時。四者常逢善友。五者身根清凈。六者道心純熟
【現代漢語翻譯】 現代漢語譯本：積累的業障難以消除，如今遇到加持真言清凈的神力，能夠保護，使苦報自然消散。又解釋說，佛頂真言能消除三惡，自性沒有污染，就像摩尼珠（Mani jewel，如意寶珠）雖然處於污泥中卻不受污染，所求都能如願成就，毫無疑問。又解釋說，內外觀察，心和色是一如的，障礙的本體是虛幻的，因緣生起並非實有。也可以說是聲聞（Śrāvaka，小乘佛教徒）喜歡寂靜，外道（Tirthika，指佛教以外的宗教）邪惡地追求，執著于有或執著于無，各自產生不同的見解。只有真言菩薩（Mantrayana Bodhisattva，修持真言的菩薩），以智慧善巧建立種種微妙的形象，用來進入佛的境界，得到佛的加持，在百千三昧（Samadhi，禪定）中出入沒有障礙，不移動也不沉沒，進入眾生界教化沒有窮盡，而他的身心不執著也不受阻礙，沒有間斷，就在此生滿足佛地（Buddha-bhūmi，佛的境界），一切障礙都得到清凈。
第六 壽命增長門
缽啰底𩕳襪多野阿欲秫弟
唐朝翻譯為壽命都得到清凈。解釋說，真言的力量大，持誦就能得到深厚的福報，壽命延長，所以得到清凈。又解釋說，壽命將要終結時還能增加壽命，即使生在惡劣的地方，惡業也會消滅，善業會增加。如《大悲經》所說，所生惡處有十五種：一者不會被飢餓困苦而死，二者不會被囚禁楚杖而死，三者不會被怨家報復而死，四者不會在軍隊陣列中互相殘殺而死，五者不會被虎狼殘害而死，六者不會被毒蛇蝎子所傷而死，七者不會被水火焚燒漂流而死，八者不會被毒藥所害而死，九者不會被毒害迷惑心智而死，十者不會因狂亂而失去念頭而死，十一者不會從山崖墜落而死，十二者不會被惡人魘魅而死，十三者不會被邪神惡鬼得便而死，十四者不會被惡病纏身而死，十五者不會因非分之想而自害而死。還會得到十五種善報：一者所生之處常常遇到善良的國王，二者常常生在善良的國家，三者常常遇到好的時節，四者常常遇到善良的朋友，五者身根清凈，六者道心純熟。
【English Translation】 English version: Accumulated karma is difficult to eliminate. Now, encountering the pure spiritual power of the empowering mantra, it can protect and cause suffering retribution to naturally dissipate. It is also explained that the Uṣṇīṣa mantra (Buddha-Uṣṇīṣa-vijaya-dhāraṇī, 佛頂真言) can eliminate the three evil destinies. The self-nature is without defilement, like a Mani jewel (Mani jewel, 如意寶珠) which, although placed in muddy water, is not contaminated. All wishes are fulfilled and accomplished without doubt. It is also explained that, observing internally and externally, the mind and form are one and the same. The substance of obstacles is illusory and empty; arising from conditions, it is not truly existent. It can also be said that Śrāvakas (Śrāvaka, 小乘佛教徒) delight in tranquility, while Tirthikas (Tirthika, 指佛教以外的宗教) evilly seek, clinging to existence or non-existence, each generating different views. Only the Mantrayana Bodhisattvas (Mantrayana Bodhisattva, 修持真言的菩薩), with skillful wisdom, establish various subtle forms to enter the realm of the Buddha, receiving the Buddha's empowerment. They enter and exit hundreds of thousands of Samadhis (Samadhi, 禪定) without obstruction, neither moving nor sinking, entering the realm of sentient beings to teach endlessly, while their body and mind are neither attached nor obstructed, without interruption. In this very life, they fulfill the Buddha-bhūmi (Buddha-bhūmi, 佛的境界), and all obstacles are purified.
Sixth: The Gate of Increasing Lifespan
缽啰底𩕳襪多野阿欲秫弟
Translated in the Tang Dynasty as 'lifespans are all purified.' It is explained that the power of the mantra is great, and holding it brings deep blessings. Lifespan is extended, and therefore purified. It is also explained that even when life is about to end, lifespan can be increased. Even if born in an evil place, evil karma will be extinguished and good karma will increase. As stated in the Mahākaruṇādhāraṇī Sūtra, there are fifteen kinds of evil places one might be born into: 1. Not dying from hunger and suffering; 2. Not dying from imprisonment and torture; 3. Not dying from revenge by enemies; 4. Not dying from mutual killing in battle arrays; 5. Not dying from being harmed by tigers and wolves; 6. Not dying from being stung by poisonous snakes and scorpions; 7. Not dying from being burned and drowned by water and fire; 8. Not dying from being poisoned; 9. Not dying from being poisoned and losing one's mind; 10. Not dying from madness and losing one's thoughts; 11. Not dying from falling off cliffs; 12. Not dying from being bewitched by evil people; 13. Not dying from being taken advantage of by evil spirits and demons; 14. Not dying from being afflicted by evil diseases; 15. Not dying from harming oneself due to improper thoughts. One will also receive fifteen kinds of good rewards: 1. Always encountering virtuous kings in the place of birth; 2. Always being born in virtuous countries; 3. Always encountering good times; 4. Always encountering virtuous friends; 5. The sense faculties are pure; 6. The mind of the Path is pure and mature.
。七者不犯禁戒。八者所有眷屬恩義和順。九者資具衣食具足。十者恒得他人扶接。十一者所有財寶無人劫奪。十二者意欲所求皆得稱遂。十三者善神衛護。十四者所生之處見佛聞法。十五者所聞正法悟甚深義。命欲將終生惡處等。以慈持念。其壽轉增惡境消滅。又妄念欲生。善念欲滅。是人臨終識性昏昧。被魔所惑也。而以陀羅尼力忽得回識也。
三摩耶地瑟恥帝
唐云誓願加持也。解曰。誓願加持者。勸發進修普愿成佛。轉凡成聖故名誓願加持。又解。真言行者修瑜伽時。無散動時。密唸誦時。寂靜證得時。布金剛壇上正諦觀時。如來誓願潛護加持也。
么抳么抳
唐云世寶。亦云法寶也。解曰。世寶者福德之因。法寶者智慧之果。由福因故進修萬行。由智慧故得大涅槃。又解。重言么抳么抳者唐云心意。第八識能含藏故名曰心也。第七識染污故名曰意也。今遇諸佛灌頂加持。妙觀平等現前鏡智棄染有漏無漏。劣心不生等遍虛空。故重呼之也。故云世寶法寶也。
第七定慧相應門
怛闥多部多句致跛哩秫弟
唐云遍凈也。又云真實。即是遍滿清凈也。解曰。人天福行皆有限量。雜業為因。皆招虛幻。豈同密教神力加持真實普緣皆遍清凈也。又解。怛闥者如如也。二心
【現代漢語翻譯】 現代漢語譯本：七、不違犯禁戒（戒律）。八、所有眷屬之間恩愛和順。九、生活物資衣食充足。十、常能得到他人的扶持和幫助。十一、所有財物不會被人搶奪。十二、心中所想所求都能如願。十三、有善神護衛。十四、所生之處能見到佛，聽聞佛法。十五、所聽聞的正法能領悟到甚深的含義。如果壽命將盡，將要墮入惡道等，以慈悲之心持念，壽命就能增長，惡劣的境遇也會消失。如果妄念將要產生，善念將要消滅，這個人臨終時意識昏昧，被魔所迷惑。但憑藉陀羅尼（dharani）的力量，忽然能夠恢復意識。
三摩耶地瑟恥帝（Samaya Adhisthite）
唐譯為誓願加持。解釋說：誓願加持，是勸勉發起精進修行，普遍希望成就佛果。轉變凡夫成為聖人，所以叫做誓願加持。又解釋說：真言行者修習瑜伽（yoga）時，沒有散亂的時候，秘密唸誦的時候，寂靜證悟的時候，在金剛壇上正確觀想的時候，如來的誓願在暗中保護加持。
么抳么抳（Mani Mani）
唐譯為世寶，也譯為法寶。解釋說：世寶是福德的因，法寶是智慧的果。因為有福德的因，所以能精進修行萬行；因為有智慧的果，所以能得到大涅槃（Nirvana）。又解釋說：重複說么抳么抳（Mani Mani），唐譯為心意。第八識（Alaya-vijñana）能夠含藏一切，所以叫做心；第七識（Manas-vijñana）被染污，所以叫做意。現在遇到諸佛灌頂加持，以妙觀平等現前，轉第八識為大圓鏡智，捨棄染污的有漏和無漏，低劣的心念不生起，等同遍佈虛空，所以重複呼喚它，所以說是世寶法寶。
第七 定慧相應門
怛闥多部多句致跛哩秫弟（Tathata bhuta koti parisuddhi）
唐譯為遍凈，又譯為真實，也就是遍滿清凈。解釋說：人天福報的修行都有漏，以雜業為因，都會招來虛幻，怎麼能和密教神力加持的真實普遍的清凈相比呢？又解釋說：怛闥（Tathata）是如如，二心
【English Translation】 English version: Seven, not violating precepts. Eight, all family members are loving and harmonious. Nine, having sufficient resources, clothing, and food. Ten, constantly receiving support and assistance from others. Eleven, all possessions are not robbed by anyone. Twelve, all wishes and desires are fulfilled. Thirteen, protected by benevolent deities. Fourteen, being born in places where one can see the Buddha and hear the Dharma. Fifteen, understanding the profound meaning of the correct Dharma one hears. If one's life is about to end and one is about to fall into evil realms, by reciting with compassion, one's lifespan can be extended and evil circumstances will disappear. If delusional thoughts are about to arise and virtuous thoughts are about to diminish, this person's consciousness will be confused at the time of death and be deceived by demons. However, by the power of the Dharani (mantra), one can suddenly regain consciousness.
Samaya Adhisthite (三摩耶地瑟恥帝)
Translated in Tang Dynasty as 'Vow Empowerment'. It is explained as: 'Vow Empowerment' is to encourage and initiate diligent practice, universally hoping to achieve Buddhahood. Transforming ordinary beings into sages, hence it is called 'Vow Empowerment'. It is also explained as: When a mantra practitioner practices Yoga (瑜伽), when there is no distraction, when secretly reciting, when quietly realizing, when correctly visualizing on the Vajra Mandala, the Tathagata's (如來) vows are secretly protecting and empowering.
Mani Mani (么抳么抳)
Translated in Tang Dynasty as 'Worldly Treasure', also translated as 'Dharma Treasure'. It is explained as: 'Worldly Treasure' is the cause of merit, 'Dharma Treasure' is the result of wisdom. Because of the cause of merit, one can diligently practice myriad deeds; because of the result of wisdom, one can attain great Nirvana (涅槃). It is also explained as: Repeating Mani Mani (么抳么抳), translated in Tang Dynasty as 'Mind'. The eighth consciousness (Alaya-vijñana 阿賴耶識) can contain everything, hence it is called 'Mind'; the seventh consciousness (Manas-vijñana 末那識) is defiled, hence it is called 'Intent'. Now encountering the empowerment of the Buddhas' Abhisheka, with wonderful contemplation of equality appearing, transforming the eighth consciousness into the Great Perfect Mirror Wisdom, abandoning defiled outflows and non-outflows, inferior thoughts do not arise, equal to pervading space, hence it is repeatedly called, hence it is said to be 'Worldly Treasure' and 'Dharma Treasure'.
Seventh: The Gate of Correspondence between Samadhi and Prajna
Tathata bhuta koti parisuddhi (怛闥多部多句致跛哩秫弟)
Translated in Tang Dynasty as 'Universally Pure', also translated as 'Truth', which is universally full and pure. It is explained as: The practice of human and heavenly blessings all have outflows, with mixed karma as the cause, all will bring about illusion, how can it be compared to the true and universal purity of the empowerment of the secret teaching's divine power? It is also explained as: Tathata (怛闥) is Suchness, the two minds
不生分別情息。真言智證名相皆如。心如色如。故重呼之也。又解。真實遍滿清凈者。此明心之實性非內非外隨薰習力似內外現。即迷心外執緣生法。妄成遍計空華夢等。如觀銅體不遍鏡外之像。以鏡外無像不可執其實有。以心之實性不礙緣生智鑑照然。故云遍滿清凈也。問曰。體自如如。云何妄想。答曰。匠成於器而非匠名。而器不能自成必有為器主。匠雖非器豈無為匠之功。成於器功歸於匠。妄心既謝還歸清凈也。
尾娑普吒沒地秫弟
唐云顯現智慧也。解曰。無明殼破。業累消亡。真實普緣。智慧顯現。又解。如蓮華開。如萌芽發。既除我法。覺夢知虛。實相朗然。即智慧顯現也。
惹野惹野尾惹野尾惹野
唐云最勝最勝。即是殊勝即是真俗二諦法門也。解曰。重言最勝最勝者。前云顯現即是真如也。此明二門。根本智后得智。為后得達俗根本證真自利利他。故言最勝。又解真言行者修此觀門事理加持故言最勝。緣此佛頂能摧四魔得免諸災。故言最勝。如經所說。卻後七日必當命終。應生不生應死不死。即蘊死二魔現成超也。修持不間。魔境不侵煩惱頓除。復超后二也。
娑么啰娑么啰
唐云念持定慧相應也。解曰。念者明記為性。持者不失為義。念持定慧與理相應。專
【現代漢語翻譯】 現代漢語譯本：不產生分別的情感止息。真言的智慧證明名稱和現象都是如實的。心如顏色一樣。所以再次呼喚它。另一種解釋是，真實、遍滿、清凈。這說明心的實性非內非外，隨著熏習的力量，好像內外顯現。這就是迷惑於心外，執著于因緣生法，虛妄地形成遍計所執的空花夢等。如同觀察銅體，並不遍及鏡外的影像，因為鏡外沒有影像，不可執著它真實存在。因為心的實性不妨礙因緣生智的鑑照。所以說遍滿清凈。問：本體本來如如不動，怎麼會有妄想？答：器皿由工匠製成，但不能稱工匠為器皿。而器皿不能自己形成，必定有作為器皿的主人。工匠雖然不是器皿，難道沒有作為工匠的功勞嗎？器皿的完成，功勞歸於工匠。妄心消謝后，還是迴歸清凈。 尾娑普吒沒地秫弟 (Viśuddha-buddhi)：唐朝翻譯為顯現智慧。解釋為：無明的外殼破裂，業力的積累消亡，真實普遍的因緣，智慧顯現。另一種解釋是，如同蓮花開放，如同萌芽生長。既然除去了我法二執，覺悟到夢境的虛幻，實相明朗，就是智慧顯現。 惹野惹野尾惹野尾惹野 (Jaya Jaya Vijaya Vijaya)：唐朝翻譯為最勝最勝。就是殊勝，就是真俗二諦法門。解釋為：重複說最勝最勝，前面說顯現，就是真如。這裡說明二門，根本智和后得智，因為后得智通達世俗，根本智證悟真諦，自利利他，所以說最勝。另一種解釋是，真言行者修持這個觀門，事相和道理都得到加持，所以說最勝。因為這個佛頂能摧毀四魔，免除各種災難，所以說最勝。如經中所說，過七天必定命終，應生而不生，應死而不死，就是蘊魔和死魔現在成就超越。修持不間斷，魔境不侵擾，煩惱立刻消除，又超越了後面的兩個魔。 娑么啰娑么啰 (Smara Smara)：唐朝翻譯爲念持定慧相應。解釋為：念，以明記為特性。持，以不失去為意義。念持定慧與理相應，專一。
【English Translation】 English version: The emotions of differentiation cease to arise. The wisdom of the mantra proves that names and phenomena are all 'suchness'. The mind is like color. Therefore, it is called again. Another explanation is that it is 'true, pervasive, and pure'. This explains that the true nature of the mind is neither internal nor external, and it appears to be internal and external according to the power of habituation. This is being deluded by what is outside the mind, clinging to the laws of conditioned arising, and falsely forming the empty flowers and dreams of complete calculation. It is like observing a copper body, which does not pervade the images outside the mirror, because there are no images outside the mirror, and it is impossible to cling to its real existence. Because the true nature of the mind does not hinder the wisdom of conditioned arising from illuminating. Therefore, it is said to be pervasive and pure. Question: The substance is originally 'suchness', how can there be delusion? Answer: A vessel is made by a craftsman, but the craftsman cannot be called a vessel. And the vessel cannot form itself, there must be a master of the vessel. Although the craftsman is not a vessel, does he not have the merit of being a craftsman? The completion of the vessel, the merit belongs to the craftsman. When the deluded mind disappears, it returns to purity. Viśuddha-buddhi (尾娑普吒沒地秫弟): The Tang Dynasty translated it as 'manifesting wisdom'. The explanation is: the shell of ignorance is broken, the accumulation of karmic forces is eliminated, the true and universal conditions arise, and wisdom manifests. Another explanation is that it is like a lotus flower blooming, like a sprout growing. Since the two attachments of self and dharma have been removed, and the illusion of dreams has been realized, the true nature is clear, which is the manifestation of wisdom. Jaya Jaya Vijaya Vijaya (惹野惹野尾惹野尾惹野): The Tang Dynasty translated it as 'most victorious, most victorious'. That is, it is supreme, that is, the two truths of the mundane and the ultimate. The explanation is: repeating 'most victorious, most victorious', the previous saying 'manifestation' is 'tathata'. This explains the two gates, fundamental wisdom and subsequent wisdom, because subsequent wisdom understands the mundane, and fundamental wisdom realizes the truth, benefiting oneself and others, so it is said to be 'most victorious'. Another explanation is that the mantra practitioner cultivates this contemplation gate, and both phenomena and principles are blessed, so it is said to be 'most victorious'. Because this Buddha-crown can destroy the four demons and avoid all kinds of disasters, it is said to be 'most victorious'. As the sutra says, after seven days, one will surely die, one should be born but is not born, one should die but does not die, that is, the skandha demon and the death demon are now accomplished and transcended. Cultivation is uninterrupted, demonic realms do not invade, and afflictions are immediately eliminated, and the latter two demons are also transcended. Smara Smara (娑么啰娑么啰): The Tang Dynasty translated it as 'mindfulness and retention correspond to samadhi and wisdom'. The explanation is: mindfulness, with clear memory as its characteristic. Retention, with not losing as its meaning. Mindfulness and retention, samadhi and wisdom correspond to the principle, with concentration.
注瑜伽心一境性。定以動搖。慧以拔離。浮沉平等不著有無。本尊常照持念增修。定慧相應故呼之也。又解。二乘樂寂壓離五塵。真言瑜伽智用無礙。於色常為佛色不礙有為。於心常為佛心不住無念。故定慧相應也。
第八金剛供養門
薩嚩沒馱地瑟恥多秫弟
唐云一切諸佛加持清凈也。解曰。一切諸佛者是十方諸佛也。為修瑜伽觀行三密齊修唸誦功成身心清凈。諸佛歡喜雲集道場。摩頂此人。故曰加持也。
嚩日㘑
唐云金剛也。解曰。三乘行位。顯教具明五種菩提。彼以聊簡。今此明者。最上菩提萬德之源。眾行之本。性相清凈。圓滿月輪。堅若金剛。永無退轉。謂此真言加持有情。無礙神用起大悲心入一切智。名金剛菩提也。
嚩日啰蘗陛
唐云金剛藏也。解曰。金剛藏者。此是金剛頂瑜伽教也。謂從初發心精勤不退。積集萬行所證菩提。諸佛加持慈悲護念。事理堅密成金剛藏也。所謂金剛戒．金剛定．金剛慧．金剛鉤．金剛索．金剛鎖．金剛鈴．金剛杵。一一金剛塵沙供具。金剛香云．華鬘．歌舞等。金剛無間金剛解脫。登金剛座。成金剛菩提。總成金剛藏。以此真言加持有情令最堅牢。故名不壞堅固密藏也。
嚩曰囕婆嚩都
唐云愿成如金剛也。
【現代漢語翻譯】 現代漢語譯本：專注瑜伽之心於單一境界（注瑜伽心一境性）。禪定是爲了防止心念動搖，智慧是爲了將心從煩惱中拔離。在浮躁和沉溺之間保持平等，不執著于有和無。本尊（本尊）常以光明照耀，持續不斷地修持唸誦。因為禪定和智慧相互配合，所以這樣稱呼它。另一種解釋是，聲聞乘和緣覺乘（二乘）的人喜歡寂靜，壓制並遠離色、聲、香、味、觸五塵（五塵）。真言瑜伽的智慧運用沒有阻礙。對於色，常常視其為佛色，不妨礙有為法。對於心，常常視其為佛心，不住于無念。所以說禪定和智慧是相互配合的。
第八金剛供養門
薩嚩沒馱地瑟恥多秫弟
譯為：一切諸佛加持清凈。解釋：一切諸佛指的是十方諸佛。爲了修習瑜伽觀行，身、口、意三密（三密）同時修習，唸誦功成，身心清凈。諸佛歡喜，雲集道場，摩頂此人。所以說是加持。
嚩日㘑
譯為：金剛。解釋：三乘的修行位次，顯教詳細說明五種菩提（五種菩提）。那裡只是簡單提及，而這裡所說明的，是最上菩提，是萬德的源泉，眾行的根本。自性清凈，如同圓滿的月輪，堅固如金剛，永遠不會退轉。意思是說，這個真言加持有情眾生，無礙的神通力生起大悲心，進入一切智。這被稱為金剛菩提。
嚩日啰蘗陛
譯為：金剛藏。解釋：金剛藏，指的是金剛頂瑜伽教。意思是說，從最初發心就精勤不退，積累萬行所證得的菩提，諸佛加持，慈悲護念，事和理堅固嚴密，成就金剛藏。包括金剛戒、金剛定、金剛慧、金剛鉤、金剛索、金剛鎖、金剛鈴、金剛杵。一一金剛塵沙供具，金剛香云、華鬘、歌舞等。金剛無間、金剛解脫，登上金剛座，成就金剛菩提。總共成就金剛藏。用這個真言加持有情眾生，使之最為堅牢。所以稱為不壞堅固密藏。
嚩曰囕婆嚩都
譯為：愿成就如金剛。
【English Translation】 English version: Focusing the mind of Yoga on a single point (注瑜伽心一境性). Samadhi (定) is to prevent the mind from wavering, and wisdom (慧) is to extract the mind from afflictions. Maintain equanimity between agitation and dullness, without attachment to existence and non-existence. The principal deity (本尊) constantly illuminates, continuously practicing recitation and cultivation. It is called this because Samadhi and wisdom cooperate with each other. Another explanation is that those of the Sravaka Vehicle and Pratyekabuddha Vehicle (二乘) enjoy tranquility, suppressing and distancing themselves from the five dusts of form, sound, smell, taste, and touch (五塵). The wisdom of Mantra Yoga is unobstructed in its application. Regarding form, it is always regarded as the form of Buddha, not hindering conditioned dharmas. Regarding the mind, it is always regarded as the mind of Buddha, not dwelling in non-thought. Therefore, it is said that Samadhi and wisdom cooperate with each other.
The Eighth Vajra Offering Gate
薩嚩沒馱地瑟恥多秫弟
Translated as: All Buddhas' empowerment and purification. Explanation: 'All Buddhas' refers to the Buddhas of the ten directions. In order to practice Yoga contemplation, the three mysteries of body, speech, and mind (三密) are cultivated simultaneously, and with the accomplishment of recitation, the body and mind become pure. The Buddhas rejoice, gather in the Mandala (道場), and touch the crown of this person's head. Therefore, it is called empowerment.
嚩日㘑
Translated as: Vajra (金剛). Explanation: The stages of practice in the Three Vehicles, the Exoteric teachings explain the five Bodhis (五種菩提) in detail. There, it is mentioned briefly, but what is explained here is the supreme Bodhi, the source of all virtues, the foundation of all practices. Its nature is pure, like a full moon, firm like Vajra, never regressing. It means that this Mantra empowers sentient beings, and unobstructed divine power arises with great compassion, entering into all-knowing wisdom. This is called Vajra Bodhi.
嚩日啰蘗陛
Translated as: Vajra-garbha (金剛藏). Explanation: Vajra-garbha refers to the Vajrasekhara Yoga teachings. It means that from the initial aspiration, one diligently perseveres without regression, accumulating the Bodhi attained through myriad practices. The Buddhas empower, with compassionate protection and mindfulness, the matter and principle are firmly and closely established, accomplishing the Vajra-garbha. Including the Vajra Precepts, Vajra Samadhi, Vajra Wisdom, Vajra Hook, Vajra Rope, Vajra Lock, Vajra Bell, Vajra Pestle. Each and every Vajra dust-mote offering implement, Vajra incense clouds, garlands, songs, dances, etc. Vajra without interval, Vajra liberation, ascending the Vajra seat, accomplishing Vajra Bodhi. Altogether accomplishing the Vajra-garbha. Using this Mantra to empower sentient beings, making them most firm. Therefore, it is called the indestructible, firm, secret treasury.
嚩曰囕婆嚩都
Translated as: May it be accomplished like Vajra.
解曰。真言唸誦發起悉地。志誠希愿菩提。如金剛藏。前念后念一一金剛。我及有情皆愿成就也。
么么
唐云是我之義也。解曰。若自誦持。自稱名字。若為他人誦稱彼人名字。為一切諸法皆從想生。念想連持稱名不間。一一獲福自利利他。故稱名字也。
第九普證清凈門
薩嚩薩怛嚩難左迦野尾秫弟
唐云一切有情身得清凈也。解曰。前稱名字唸誦加持自利利他。悲智成就相承便有此文來。一切有情願皆清凈也。
薩嚩誐底跛哩秫弟
唐云一切趣皆清凈也。解曰。一切有情身既清凈。即正報圓滿自利也。
薩嚩怛他誐多三么濕嚩娑地瑟恥帝
唐云一切如來安慰令得加持也。解曰。持誦稱名意願極廣。非但要身清凈。亦愿六趣悉皆清凈。若無外護而相攝授。云何自身能得成就。是以。諸佛一切如來同共加持。方有覆護。如人怖畏假勢乃安。亦如善住空中聞聲驚怖當來具申帝釋。帝釋速往轉問世尊。佛以慈悲冥加法力真言持誦諸苦悉除也。
沒地野沒地野
唐云所覺所覺也。解曰。重云所覺所覺者。覺我覺法。我法二執也。凡夫淪溺不覺不知。於法有迷於我不了。惛惛造業受苦無窮。菩薩修行方悟所覺。有不著于有。無不著于無。所覺之法得其
【現代漢語翻譯】 現代漢語譯本： 解說：唸誦真言能發起悉地（siddhi，成就），至誠地希望獲得菩提（bodhi，覺悟）。如同金剛藏（Vajragarbha，金剛之藏），前念后念都專注于金剛（vajra，堅固不壞之物）。愿我和一切有情眾生都能成就。
么么
唐代翻譯的意思是『我的』。解說：如果自己誦持，就稱自己的名字；如果為他人誦持，就稱那個人的名字。因為一切諸法都從念想產生，念想持續不斷地稱念名字，沒有間斷，那麼每一次都能獲得福報，既能利益自己也能利益他人。所以要稱念名字。
第九普證清凈門
薩嚩薩怛嚩難左迦野尾秫弟（Sarva sattvanam kaya visuddhe）
唐代翻譯的意思是『一切有情眾生的身體都得到清凈』。解說：前面稱念名字，唸誦加持，既能利益自己也能利益他人，悲心和智慧成就，自然而然就有了這句話。愿一切有情眾生都能清凈。
薩嚩誐底跛哩秫弟（Sarva gati parisuddhe）
唐代翻譯的意思是『一切趣都得到清凈』。解說：一切有情眾生的身體既然已經清凈，那麼正報（vipaka，果報）就圓滿了，這是自利。
薩嚩怛他誐多三么濕嚩娑地瑟恥帝（Sarva tathagata samasvasa adhisthite）
唐代翻譯的意思是『一切如來安慰，使之得到加持』。解說：持誦稱念名字，意願非常廣大，不僅僅是要身體清凈，也希望六趣（gati，輪迴的六個道）都得到清凈。如果沒有外在的護持而相互攝受，怎麼能使自身得到成就呢？因此，諸佛一切如來共同加持，才能有覆蓋和保護。就像人感到害怕時，藉助外力才能安心。也像善住天子在空中聽到聲音感到驚恐，於是將要詳細地告訴帝釋（Indra，天帝）。帝釋迅速前往詢問世尊（Buddha，佛陀）。佛陀以慈悲心暗中施加法力，通過真言（mantra，咒語）的持誦，一切痛苦都能消除。
沒地野沒地野（bodhaya bodhaya）
唐代翻譯的意思是『所覺悟，所覺悟』。解說：重複說『所覺悟，所覺悟』，是覺悟我和覺悟法。覺悟我法這兩種執著。凡夫沉溺其中，不覺悟也不知道，對於法有迷惑，對於我不能明瞭，昏昏沉沉地造業，遭受無盡的痛苦。菩薩修行才能覺悟所覺悟的，不執著于有，也不執著于無，所覺悟的法才能得到它的真諦。 English version: Explanation: Reciting the mantra initiates siddhi (accomplishment). Sincerely hoping for bodhi (enlightenment). Like Vajragarbha (Diamond Treasury), each thought, past and future, focuses on the vajra (indestructible substance). May I and all sentient beings achieve.
Mama
The Tang Dynasty translation means 'mine'. Explanation: If you recite for yourself, you say your own name; if you recite for others, you say their name. Because all dharmas arise from thought, continuously reciting the name without interruption, each time brings blessings, benefiting both oneself and others. Therefore, names are recited.
Ninth Universal Purification Gate
Sarva sattvanam kaya visuddhe (Sarva sattvanam kaya visuddhe)
The Tang Dynasty translation means 'May the bodies of all sentient beings be purified'. Explanation: Reciting the name, reciting the mantra, and bestowing blessings benefit both oneself and others. Compassion and wisdom are achieved, and naturally this phrase arises. May all sentient beings be purified.
Sarva gati parisuddhe (Sarva gati parisuddhe)
The Tang Dynasty translation means 'May all destinies be purified'. Explanation: Since the bodies of all sentient beings are purified, the vipaka (karmic result) is perfected, which is self-benefit.
Sarva tathagata samasvasa adhisthite (Sarva tathagata samasvasa adhisthite)
The Tang Dynasty translation means 'May all Tathagatas comfort and bestow blessings'. Explanation: Holding and reciting the name expresses a vast intention, not only for the purification of the body but also for the purification of all six gatis (realms of reincarnation). Without external protection and mutual support, how can one achieve self-accomplishment? Therefore, all Buddhas and Tathagatas jointly bestow blessings, providing cover and protection. Just as a person feels secure by relying on external force when afraid. It is also like Sudatta Deva, hearing a sound in the sky and becoming frightened, intending to inform Indra (the lord of gods) in detail. Indra quickly went to ask the Buddha (the enlightened one). The Buddha, with compassion, secretly applied the power of Dharma, and through the recitation of the mantra, all suffering is eliminated.
bodhaya bodhaya (bodhaya bodhaya)
The Tang Dynasty translation means 'Awaken, awaken'. Explanation: Repeating 'Awaken, awaken' means to awaken to the self and to awaken to the Dharma. To awaken to the two attachments of self and Dharma. Ordinary people are immersed in ignorance, unaware and unknowing, confused about the Dharma, and unclear about the self, creating karma in a daze and suffering endlessly. Bodhisattvas cultivate to awaken to what is to be awakened, not clinging to existence, nor clinging to non-existence, so that the awakened Dharma can attain its true essence.
【English Translation】 English version: Explanation: Reciting the mantra initiates siddhi (accomplishment). Sincerely hoping for bodhi (enlightenment). Like Vajragarbha (Diamond Treasury), each thought, past and future, focuses on the vajra (indestructible substance). May I and all sentient beings achieve.
Mama
The Tang Dynasty translation means 'mine'. Explanation: If you recite for yourself, you say your own name; if you recite for others, you say their name. Because all dharmas arise from thought, continuously reciting the name without interruption, each time brings blessings, benefiting both oneself and others. Therefore, names are recited.
Ninth Universal Purification Gate
Sarva sattvanam kaya visuddhe (Sarva sattvanam kaya visuddhe)
The Tang Dynasty translation means 'May the bodies of all sentient beings be purified'. Explanation: Reciting the name, reciting the mantra, and bestowing blessings benefit both oneself and others. Compassion and wisdom are achieved, and naturally this phrase arises. May all sentient beings be purified.
Sarva gati parisuddhe (Sarva gati parisuddhe)
The Tang Dynasty translation means 'May all destinies be purified'. Explanation: Since the bodies of all sentient beings are purified, the vipaka (karmic result) is perfected, which is self-benefit.
Sarva tathagata samasvasa adhisthite (Sarva tathagata samasvasa adhisthite)
The Tang Dynasty translation means 'May all Tathagatas comfort and bestow blessings'. Explanation: Holding and reciting the name expresses a vast intention, not only for the purification of the body but also for the purification of all six gatis (realms of reincarnation). Without external protection and mutual support, how can one achieve self-accomplishment? Therefore, all Buddhas and Tathagatas jointly bestow blessings, providing cover and protection. Just as a person feels secure by relying on external force when afraid. It is also like Sudatta Deva, hearing a sound in the sky and becoming frightened, intending to inform Indra (the lord of gods) in detail. Indra quickly went to ask the Buddha (the enlightened one). The Buddha, with compassion, secretly applied the power of Dharma, and through the recitation of the mantra, all suffering is eliminated.
bodhaya bodhaya (bodhaya bodhaya)
The Tang Dynasty translation means 'Awaken, awaken'. Explanation: Repeating 'Awaken, awaken' means to awaken to the self and to awaken to the Dharma. To awaken to the two attachments of self and Dharma. Ordinary people are immersed in ignorance, unaware and unknowing, confused about the Dharma, and unclear about the self, creating karma in a daze and suffering endlessly. Bodhisattvas cultivate to awaken to what is to be awakened, not clinging to existence, nor clinging to non-existence, so that the awakened Dharma can attain its true essence.
本源。所覺之心不執我法。重言所覺意在如斯。又解。所覺者有其二種。一者明燈。二者眾色。所覺明燈既能破暗。所覺眾色因此得彰。亦知我法如幻如空。所覺真如能遍能廣矣。
冒馱野冒馱野
唐云能令覺悟。能令有情速得覺悟也。解曰。重呼能令覺悟者。此有二種。一者能覺事陀羅尼。二者能覺理陀羅尼。所言事者俗諦軌儀。所言理者實相真諦。事則百千儀軌。理則一道真如。以此二法事理圓融覺悟悉通。名重呼也。事之與理依主持業釋也(云云)。
三滿多跛理秫弟
唐云普遍清凈也。解曰。普遍清凈者。根本后得智。事理互緣自利利他。普皆清凈。又解。真言三昧令心等持。心境兩亡能所俱息。聲聞執境。緣覺舍心。不了所緣即生二妄。若悟總持修瑜伽觀。俱遣其執妄緣永斷。所執不生了本還源。是法平等。菩提煩惱生死涅槃。無始已來體本清凈。無縛無解由若虛空。持誦真言普皆清凈也。
薩嚩怛他誐多地瑟𡛥曩地瑟恥多
唐云一切如來神力所持也。解曰。演釋同前不異。所以不再釋也。
摩訶母捺㘑
唐云即大印也。解曰。所謂大印。由入毗盧遮那曼荼羅受灌頂已。從師受得本尊瑜伽三摩地五智契印。相應身心。則同即大毗盧舍那佛身及大菩薩身。
【現代漢語翻譯】 現代漢語譯本：本源。所覺之心不執著于『我』（ātman）和『法』（dharma）。重複說『所覺』，意在此處。又解釋，『所覺』有兩種：一是明燈，二是眾色。所覺的明燈既能破除黑暗，所覺的眾色因此得以彰顯。也知道『我』和『法』如幻如空。所覺的真如（tathatā）能普遍廣大。
『冒馱野冒馱野』
唐代翻譯為『能令人覺悟，能令有情迅速得到覺悟』。解釋說，重複呼喚『能令人覺悟』，這裡有兩種含義：一是能覺事陀羅尼（dharani），二是能覺理陀羅尼（dharani）。所說的事，是俗諦（saṃvṛti-satya）的軌儀；所說的理，是實相（bhūta-tathatā）真諦（paramārtha-satya）。事則有百千儀軌，理則是一道真如。用這事和理兩種方法，事理圓融，覺悟全部通達，稱為重複呼喚。事和理的關係是依主持業釋（一種梵文語法術語）。
『三滿多跛理秫弟』
唐代翻譯為『普遍清凈』。解釋說，『普遍清凈』是指根本智（mūla-jñāna）和后得智（pṛṣṭhalabdha-jñāna），事和理互相依存，自利利他，普遍都是清凈的。又解釋，真言（mantra）三昧（samādhi）使心平等持住，心和境兩方面都消失，能和所都止息。聲聞（śrāvaka）執著于境，緣覺（pratyekabuddha）捨棄心，不瞭解所緣，就產生兩種虛妄。如果領悟總持（dhāraṇī），修習瑜伽（yoga）觀，一起去除這些執著，虛妄的因緣永遠斷絕。所執著的不產生，瞭解本源而回歸本源。這種法是平等的，菩提（bodhi）、煩惱（kleśa）、生死（saṃsāra）、涅槃（nirvāṇa），從無始以來，本體本來就是清凈的，沒有束縛也沒有解脫，就像虛空一樣。持誦真言，普遍都是清凈的。
『薩嚩怛他誐多地瑟𡛥曩地瑟恥多』
唐代翻譯為『一切如來神力所持』。解釋說，演釋和前面相同沒有差異，所以不再解釋。
『摩訶母捺㘑』
唐代翻譯為『即大印』。解釋說，所謂大印，是由於進入毗盧遮那（Vairocana）曼荼羅（maṇḍala）接受灌頂（abhiṣeka）之後，從師父那裡得到本尊瑜伽（yoga）三摩地（samādhi）五智契印（mudrā），相應于身心，就等同於大毗盧遮那佛身和大菩薩身。
【English Translation】 English version: The origin. The awakened mind does not cling to 『self』 (ātman) and 『dharma』. The repeated mention of 『awakened』 is intended to emphasize this point. Furthermore, it is explained that there are two types of 『awakened』: one is the bright lamp, and the other is the multitude of forms. The awakened bright lamp can dispel darkness, and the awakened multitude of forms can thus be revealed. It is also known that 『self』 and 『dharma』 are like illusions and empty. The awakened Suchness (tathatā) can be universal and vast.
『Bodhaya Bodhaya』
Translated in the Tang Dynasty as 『able to awaken, able to quickly awaken sentient beings』. It is explained that the repeated calling of 『able to awaken』 has two meanings: one is the Dharani (dhāraṇī) that can awaken to phenomena, and the other is the Dharani (dhāraṇī) that can awaken to principle. What is meant by phenomena is the conduct of conventional truth (saṃvṛti-satya); what is meant by principle is the ultimate truth (paramārtha-satya) of true reality (bhūta-tathatā). Phenomena consist of hundreds of thousands of conducts, while principle is the one true Suchness. Using these two methods of phenomena and principle, the fusion of phenomena and principle allows all awakening to be attained, which is called repeated calling. The relationship between phenomena and principle is that of apposition (a type of Sanskrit grammatical term).
『Samanta Pariśuddhi』
Translated in the Tang Dynasty as 『universal purity』. It is explained that 『universal purity』 refers to fundamental wisdom (mūla-jñāna) and subsequent wisdom (pṛṣṭhalabdha-jñāna), where phenomena and principle are mutually dependent, benefiting oneself and others, and are universally pure. It is also explained that mantra (mantra) samadhi (samādhi) causes the mind to be equally sustained, and both mind and object disappear, and both the able and the object cease. Śrāvakas (śrāvaka) cling to objects, while Pratyekabuddhas (pratyekabuddha) abandon the mind. If one does not understand what is conditioned, then two delusions arise. If one understands the Dharani (dhāraṇī) and practices yoga (yoga) contemplation, then these attachments are removed together, and the causes of delusion are forever cut off. What is clung to does not arise, and one understands the origin and returns to the origin. This Dharma is equal, Bodhi (bodhi), Klesha (kleśa), Samsara (saṃsāra), Nirvana (nirvāṇa), from beginningless time, the essence is originally pure, without bondage and without liberation, like empty space. Reciting mantras is universally pure.
『Sarva Tathāgata Adhiṣṭhāna Adhiṣṭhita』
Translated in the Tang Dynasty as 『upheld by the divine power of all Tathagatas』. It is explained that the explanation is the same as before and there is no difference, so it is not explained again.
『Mahāmudrā』
Translated in the Tang Dynasty as 『the Great Seal』. It is explained that the so-called Great Seal is because after entering the Vairocana (Vairocana) Mandala (maṇḍala) and receiving Abhiṣeka (abhiṣeka), one receives from the teacher the deity's Yoga (yoga) Samadhi (samādhi) and the Mudrā (mudrā) of the Five Wisdoms, corresponding to body and mind, and is thus equivalent to the body of the Great Vairocana Buddha and the body of the Great Bodhisattva.
能現八相成道。名大印也。
第十成就涅槃門
娑嚩賀
又密句不譯。唐亦說云吉祥句也。
佛頂尊勝大心真言曰。
唵阿密哩多缽羅陛微布擇蘗陛缽羅菩提摩訶蘗陛都魯都魯娑嚩賀
尊勝小心真言曰。
唵阿密里多諦惹縛底娑嚩賀
尊勝心中心真言曰。
唵薩婆悉底雞輸陀尼娑嚩賀
興善寺大廣智三藏和尚以義解曰。娑嚩賀者是涅槃義。所謂四種涅槃。敵對顯句。言四種涅槃。一者有餘依涅槃。二者無餘依涅槃。三者無住處涅槃。四者自性清凈涅槃。是為四種涅槃也。標釋令知少分。若字一字密句解釋。皆實相勝義。般若波羅蜜義。無量三摩地門相應。仍總釋一切世間一切佛法。具三身功德四智菩提故。所謂大圓鏡智平等妙觀成所作智等綣誦憶持。及塵影沾身皆得滅罪。延壽增福不墮惡趣。獲得人天凈妙佛剎。若依法則受持唸誦。一切災禍皆得消除。所求世間果報亦成就。證無上菩提。又解我。誦此一切如來心心所持大印。印我身心。所有罪障皆得消滅。如是智印。由如智火一發之後草木俱焚。觸斯光者。罪無不滅。如經所說。罪從心生。還從心滅。火從木生。還從木滅。持誦功力福智無邊悉地皆成。名為娑嚩賀矣。地持論云。有四種陀羅尼者。一
【現代漢語翻譯】 現代漢語譯本 能示現八相成道（指佛陀一生中最重要的八個階段）。這被稱為大印（Mahamudra）。
第十成就涅槃門
娑嚩賀（Svaha）
此外，密句不翻譯。唐朝的譯者也說這是吉祥句。
佛頂尊勝大心真言（Ushnishavijaya Dharani）說：
唵 阿密哩多 缽羅陛 微布擇 蘗陛 缽羅菩提 摩訶蘗陛 都魯都魯 娑嚩賀（Om Amrita Prabha Vaibhutaya garbhe Para Bodhi Maha garbhe Turu Turu Svaha）
尊勝小心真言說：
唵 阿密里多 諦惹縛底 娑嚩賀（Om Amrita Teje Vati Svaha）
尊勝心中心真言說：
唵 薩婆 悉底 雞輸陀尼 娑嚩賀（Om Sarva Siddhi Ke Sudhani Svaha）
興善寺的大廣智三藏和尚用義理來解釋說：娑嚩賀（Svaha）是涅槃（Nirvana）的意思。所謂四種涅槃。敵對顯句。說的是四種涅槃：一是有餘依涅槃，二是無餘依涅槃，三是無住處涅槃，四是自性清凈涅槃。這就是四種涅槃。標明解釋是爲了讓大家瞭解少部分。如果一個字一個字的密句來解釋，都是實相勝義，般若波羅蜜（Prajna Paramita）的意義，與無量三摩地門相應。仍然總的解釋一切世間一切佛法，具備三身功德四智菩提的緣故。所謂大圓鏡智、平等性智、妙觀察智、成所作智等，如果能夠勤奮背誦憶持，以及塵土影子沾到身上，都能滅罪，延長壽命增加福報，不墮落到惡趣，獲得人天凈妙佛剎。如果按照法則受持唸誦，一切災禍都能消除，所求的世間果報也能成就，證得無上菩提。又解釋說，我誦持這句一切如來心心所持的大印（Mahamudra），印我身心，所有罪障都能消滅。這樣的智印，猶如智慧之火一旦燃起，草木都會被焚燒，接觸到這光芒的人，罪業沒有不被消滅的。如經書所說，罪從心生，還從心滅；火從木生，還從木滅。持誦的功力福智無邊，一切悉地（Siddhi）都能成就，就叫做娑嚩賀（Svaha）了。《地持論》說，有四種陀羅尼（Dharani）：一
【English Translation】 English version It can manifest the eight aspects of attaining Buddhahood (referring to the eight most important stages in the life of the Buddha). This is called Mahamudra (Great Seal).
The Tenth Gate of Accomplishing Nirvana
Svaha
Furthermore, the secret phrase is not translated. Translators in the Tang Dynasty also said it is an auspicious phrase.
The Ushnishavijaya Dharani (Great Heart Mantra) says:
Om Amrita Prabha Vaibhutaya garbhe Para Bodhi Maha garbhe Turu Turu Svaha
The Ushnishavijaya Small Heart Mantra says:
Om Amrita Teje Vati Svaha
The Ushnishavijaya Heart-Center Mantra says:
Om Sarva Siddhi Ke Sudhani Svaha
The Tripiṭaka Master Daguangzhi of Xingshan Temple explained with reasoning: 'Svaha' means Nirvana. The so-called four types of Nirvana. Opposingly revealing the phrase, it speaks of four types of Nirvana: first, Nirvana with remainder; second, Nirvana without remainder; third, Nirvana without abiding; fourth, self-nature pure Nirvana. These are the four types of Nirvana. Marking and explaining is to let everyone know a small part. If explaining the secret phrase word by word, they are all the meaning of ultimate reality, the meaning of Prajna Paramita, corresponding to immeasurable Samadhi gates. Still, it generally explains all worldly and all Buddhist dharmas, possessing the merits of the Trikaya (three bodies of Buddha) and the four wisdoms of Bodhi. The so-called Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom, etc., if one can diligently recite and remember, and even if dust and shadows touch the body, one can eradicate sins, prolong life, increase blessings, not fall into evil realms, and obtain pure and wonderful Buddha-lands of humans and devas. If one upholds and recites according to the Dharma, all disasters can be eliminated, and the worldly rewards sought can also be achieved, attaining unsurpassed Bodhi. It is also explained that I recite this Mahamudra held in the hearts of all Tathagatas, sealing my body and mind, and all sins and obstacles can be eliminated. Such wisdom seal, like the fire of wisdom once ignited, will burn all grass and trees, and those who touch this light, no sins will not be eliminated. As the sutra says, sins arise from the mind and also cease from the mind; fire arises from wood and also ceases from wood. The power of upholding and reciting is boundless in merit and wisdom, and all Siddhis can be achieved, which is called Svaha. The Yogacarabhumi-sastra says that there are four types of Dharani: one
法二義三忍四咒也。言法者。文句中攝無量法。言義者教所詮義。於一義中攝無量義也。言忍者證忍真俗智也。以能證忍一切真俗也。言咒者述也。密語之言。大智度論云。如來有三種密。一身密。二口密。三意密。言身密者。或見如金。或見如銀。或見如雜寶色。或見長三尺。或見長丈六。或見長一里。或見長十里。或見百里。或見千里。或見萬億。或見無邊虛空身。或見百千契印。名為身密。言口密者。所出音聲。或大或小。或一念廣開。或多聞遍滿虛空。盡法界四生六趣一時普聞。是名曰口密百千陀羅尼也。言意密者。唯佛與佛乃能知之百千三摩地。今此陀羅尼者。即是如來密意中說。為攝多功德故。所以除災卻障也。又解。陀羅尼略有三門分別。一名義。二體性。三問答。陀羅尼翻為總持。總持有其四種。一法。二義。三咒。四忍。忍亦名聞。法者為名。義者為理。咒者為詞。忍者為智。初三當體得名。由持法持義持咒故也。后一若當體得名。忍即是慧。為無生忍。般若為體。若云聞者方便得名。因聞故得。第二體性者。上古諸師三皆不同。一以定為體故。智度論云。由禪定力故得大智慧。二云以念為體故。智度論云。由念力故得命不失。三以慧為體故。智度論云。在菩薩心中名為般若。在妄人心中名陀羅尼
【現代漢語翻譯】 現代漢語譯本 法、義、忍、咒，是陀羅尼的四種含義。所謂『法』，是指文句中包含的無量法門。所謂『義』，是指教義所詮釋的意義，在一個義理中包含著無量的意義。所謂『忍』，是指證悟真諦和俗諦的智慧，因為能夠證悟和安忍一切真俗之法。所謂『咒』，是指述說，是秘密的語言。《大智度論》中說，如來有三種秘密：身密、口密、意密。所謂身密，是指所見之身，或如金，或如銀，或如雜寶色；或見身高三尺，或見身高丈六，或見身高一里，或見身高十里，或見身高百里，或見身高千里，或見身高萬億，或見無邊虛空之身；或見百千種手印，這稱為身密。所謂口密，是指所發出的音聲，或大或小，或在一念之間廣為開示，或多聞而遍滿虛空，盡法界四生六道一時普遍聽聞，這稱為口密，也就是百千陀羅尼。所謂意密，是指唯有佛與佛才能知曉的百千三摩地（Samadhi，禪定）。現在這個陀羅尼，就是如來密意中所說，爲了攝取眾多功德，所以能夠消除災難和去除障礙。 又解釋說，陀羅尼略有三個方面可以分別：一名義，二體性，三問答。陀羅尼翻譯為『總持』，總持有四種含義：法、義、咒、忍。『忍』也稱為『聞』。法是名，義是理，咒是詞，忍是智。前三者就其本身得名，因為能夠總持法、總持義、總持咒的緣故。后一者如果就其本身得名，忍就是慧，是無生忍，以般若（Prajna，智慧）為體。如果說是『聞』，則是方便得名，因為聽聞的緣故而得到。 第二，關於體性，上古的諸位法師有三種不同的說法：第一種認為以定為體，所以《智度論》中說，由於禪定的力量，能夠得到大智慧。第二種認為以念為體，所以《智度論》中說，由於唸的力量，能夠使生命不失。第三種認為以慧為體，所以《智度論》中說，在菩薩心中稱為般若，在凡夫心中稱為陀羅尼。
【English Translation】 English version '法 (Dharma)'，'義 (Artha)'，'忍 (Ksanti)'，and '咒 (Mantra)' are the four meanings of Dharani. '法 (Dharma)' refers to the immeasurable Dharma contained within the sentences. '義 (Artha)' refers to the meaning explained by the teachings, with immeasurable meanings contained within one meaning. '忍 (Ksanti)' refers to the wisdom of realizing the truth and the mundane, because it can realize and endure all truths and mundane phenomena. '咒 (Mantra)' refers to narration, the language of secrets. The 'Mahaprajnaparamita Sastra' says that the Tathagata has three secrets: body secret, speech secret, and mind secret. The body secret refers to the body seen as gold, silver, or various precious colors; or seen as three feet tall, or one zhang six chi tall, or one li tall, or ten li tall, or one hundred li tall, or one thousand li tall, or ten million tall, or the body of boundless void; or seen with hundreds of thousands of mudras (seals), this is called body secret. The speech secret refers to the sound emitted, whether large or small, or widely opened in one thought, or widely heard and filling the void, with all four types of birth and six realms of the Dharma realm universally hearing at once, this is called speech secret, which is hundreds of thousands of Dharanis. The mind secret refers to the hundreds of thousands of Samadhis (concentration) that only Buddhas can know. This Dharani is spoken from the secret intention of the Tathagata, in order to gather many merits, so it can eliminate disasters and remove obstacles. It is also explained that Dharani can be distinguished in three aspects: name and meaning, substance, and questions and answers. Dharani is translated as 'total retention'. Total retention has four meanings: Dharma, Artha, Mantra, and Ksanti. 'Ksanti' is also called 'hearing'. Dharma is name, Artha is principle, Mantra is words, and Ksanti is wisdom. The first three are named by their own nature, because they can uphold Dharma, uphold Artha, and uphold Mantra. If the last one is named by its own nature, Ksanti is wisdom, it is non-origination acceptance, with Prajna (wisdom) as its substance. If it is said to be 'hearing', it is named by convenience, because it is obtained through hearing. Secondly, regarding substance, the ancient masters have three different views: the first view is that it takes concentration as its substance, so the 'Mahaprajnaparamita Sastra' says that due to the power of concentration, great wisdom can be obtained. The second view is that it takes mindfulness as its substance, so the 'Mahaprajnaparamita Sastra' says that due to the power of mindfulness, life can be maintained. The third view is that it takes wisdom as its substance, so the 'Mahaprajnaparamita Sastra' says that in the mind of a Bodhisattva it is called Prajna, and in the mind of a common person it is called Dharani.
。真諦三藏云。以慧為體。其聞取捨如理應思。第三問答者。問。此陀羅尼品類有幾。答。依莊嚴論。有其三意。一報得。由先世業力得故。二習得。由現在聞持力故。三修得。由依定力故。問。此陀羅尼有何業因。答。持法為立聞。持義為釋相。持咒為除障。持忍為入理。持法成法無礙。持義成義無礙。持咒成詞無礙。持忍成樂說無礙。問。此陀羅尼具幾因緣。答。地持論云。具四功德乃能得之。一不習愛慾。多欲心惛故不習愛慾。二不嫉彼勝。嫉有其二種。嫉貴則賤。嫉富則貧。嫉智則愚。愚則無智。三等施無悔。施食得辨。施法得智云云。四樂法深厚。地持論云。持法義之陀羅尼菩薩度初僧祇入凈心地。得因此法義修習三昧。因發善愿得后辭忍二陀羅尼。諸餘問答如玄樞述。
爾時佛告帝釋此咒名凈除一切惡道佛頂尊勝陀羅尼能除一切罪業等障能破一切穢惡道苦者。
述曰。第五重顯神功也。此大節中有八段經文。第一顯名示德。第二多佛受持。第三如來智印。第四能破三途。第五救生死難。第六轉報受樂。第七滅惡業苦。第八標功總結。是即第一顯名示德。文中有其三意。一標名。二除障。三壞苦。此即總顯陀羅尼威也。
天帝此陀羅尼八十八殑伽沙俱低百千諸佛同共宣說隨喜受持者。
【現代漢語翻譯】 現代漢語譯本： 真諦三藏說，陀羅尼以智慧為本體。對於聽聞到的內容，要像理解道理那樣進行取捨和思考。第三個問答是：問：這種陀羅尼有多少種類？答：根據《莊嚴論》的說法，有三種含義。一是報得，由於前世的業力而獲得。二是習得，由於現在聽聞和憶持的力量而獲得。三是修得，由於依靠禪定的力量而獲得。問：這種陀羅尼有什麼樣的業因？答：憶持佛法是爲了建立聞，憶持義理是爲了解釋事物的表相，憶持咒語是爲了消除障礙，憶持忍辱是爲了進入真理。憶持佛法成就佛法無礙，憶持義理成就義理無礙，憶持咒語成就言辭無礙，憶持忍辱成就樂說無礙。問：這種陀羅尼具備多少因緣？答：《地持論》說，具備四種功德才能獲得它。一是不習於愛慾，因為貪慾過多會使心智昏昧，所以不習於愛慾。二是不嫉妒他人勝過自己，嫉妒有兩種，嫉妒別人尊貴自己就變得卑賤，嫉妒別人富有自己就變得貧窮，嫉妒別人有智慧自己就變得愚癡，愚癡就沒有智慧。三是平等佈施而不後悔，佈施食物得到善辯，佈施佛法得到智慧等等。四是喜愛佛法並且有深厚的興趣。《地持論》說，憶持佛法和義理的陀羅尼菩薩度過最初的僧祇劫，進入清凈心地，因此得到佛法和義理，修習三昧，因為發起善愿而得到後來的辭忍二陀羅尼。其餘的問答就像《玄樞述》中所說的那樣。
這時，佛告訴帝釋（Deva Indra），這個咒語名為『凈除一切惡道佛頂尊勝陀羅尼』，能夠消除一切罪業等障礙，能夠破除一切污穢惡道的痛苦。
述曰：第五重顯示陀羅尼的神奇功效。這大段經文中有八小段。第一，顯示名稱和功德。第二，眾多佛陀受持。第三，如來的智慧印證。第四，能夠破除三惡道。第五，救度生死之難。第六，轉變果報而享受快樂。第七，滅除惡業的痛苦。第八，標明功德並總結。這就是第一段，顯示名稱和功德。文中有三種含義：一是標明名稱，二是消除障礙，三是摧毀痛苦。這總的顯示了陀羅尼的威德。
天帝（Deva Indra），這個陀羅尼被八十八殑伽沙（Ganges sand）俱胝（koti）百千諸佛共同宣說，隨喜受持的人。
【English Translation】 English version: The Tripitaka Master Paramārtha said, Dharani takes wisdom as its essence. Regarding what is heard, one should adopt and contemplate it as appropriate. The third question and answer is: Question: How many categories of Dharani are there? Answer: According to the Śūraṅgama Sūtra, there are three meanings. First, acquired by retribution, obtained due to the karmic force of previous lives. Second, acquired by learning, obtained due to the power of hearing and retaining in the present. Third, acquired by cultivation, obtained by relying on the power of Samadhi. Question: What are the karmic causes of this Dharani? Answer: Retaining the Dharma establishes hearing; retaining the meaning explains the characteristics; retaining the mantra removes obstacles; retaining forbearance allows entry into the truth. Retaining the Dharma achieves unobstructedness in the Dharma; retaining the meaning achieves unobstructedness in meaning; retaining the mantra achieves unobstructedness in speech; retaining forbearance achieves unobstructedness in eloquent speech. Question: How many causes and conditions does this Dharani possess? Answer: The Yogācārabhūmi-śāstra says that it can be obtained by possessing four merits. First, not engaging in desires, because excessive desire obscures the mind, so one does not engage in desires. Second, not being jealous of others' superiority; there are two kinds of jealousy: being jealous of nobility leads to being base; being jealous of wealth leads to being poor; being jealous of wisdom leads to being foolish; foolishness leads to no wisdom. Third, giving equally without regret; giving food obtains eloquence; giving the Dharma obtains wisdom, and so on. Fourth, delighting in the Dharma with profound interest. The Yogācārabhūmi-śāstra says that the Bodhisattva who retains the Dharani of Dharma and meaning crosses the initial asamkhya kalpa and enters the pure mind ground, thereby obtaining the Dharma and meaning, cultivating Samadhi, and because of making good vows, obtains the two Dharanis of subsequent eloquence and forbearance. Other questions and answers are as described in the Profound Meaning Commentary.
At that time, the Buddha told Indra (Deva Indra), 'This mantra is called the 'Purely Eliminating All Evil Destinies Buddha-Crown Uṣṇīṣa Vijaya Dhāraṇī', which can eliminate all karmic obstacles and can destroy the suffering of all impure and evil paths.'
Commentary: The fifth section reveals the miraculous efficacy of the Dharani. There are eight subsections in this major section. First, revealing the name and showing the virtues. Second, many Buddhas uphold it. Third, the Tathagata's wisdom seal. Fourth, it can destroy the three evil paths. Fifth, saving from the difficulties of birth and death. Sixth, transforming retribution and enjoying happiness. Seventh, extinguishing the suffering of evil karma. Eighth, marking the merits and summarizing. This is the first section, revealing the name and showing the virtues. There are three meanings in the text: first, marking the name; second, eliminating obstacles; third, destroying suffering. This generally reveals the power and virtue of the Dharani.
Deva Indra, this Dharani is jointly proclaimed by eighty-eight Ganges sand kotis (koti) of hundreds of thousands of Buddhas, and those who rejoice and uphold it.
述曰。第二多佛受持。言殑伽者是河神名。依俱舍說。略而論之。從贍部洲北度九重黑山北有大雪山。高二十五由旬。積雪所成故名雪山。雪山直北復有香醉山。山高五十由旬。眾生聞香惛醉故名香醉山也。立世阿毗曇論云。有七種畜生王。于中止住。香山南雪山北有阿耨達池。縱廣正等五十逾繕那。八功德水遍滿其中。云何名八功德水。一者輕。二清。三濡。四冷。五香。六美。七飲時不損喉。八者腹不成病。其水有此八功德故。故名八功德水。亦云最勝也。自非得道之人餘者不得到此池中。池中有大龍王。名曰阿那婆達多龍王。止住其中。此云無熱惱池也。大智度論云。是七地菩薩也。俱舍論云。此池四面流出四種大河。一者殑伽河。二者信度河。三者博叉河。四者徙多河。初殑伽河者。從池東面有金象口流出。二者信度河者。從池南面有銀牛口流出。三者博叉河。從池西面有吠琉璃馬口流出。四者徙多河。從池北面有頗胝迦師子口流出。其四面水各右繞其池一匝。當面入海。真諦三藏云。此四大河初出口如肘方一由旬。滿中細沙與水同流。凡夫二乘不知其數慧知其量。諸佛菩薩乃知其數。大唐三藏云。多舉殑河諭者。有其五義。一者由砂多。二者由世人共為福水入中洗浴滅罪生天。三者雖經劫不壞名字常
【現代漢語翻譯】 現代漢語譯本： 述曰：第二種是多佛受持。所說的殑伽（Gaṅgā，恒河）是河神的名字。根據《俱舍論》所說，簡略地論述，從贍部洲（Jambudvīpa，閻浮提）向北越過九重黑山，北邊有大雪山，高二十五由旬（yojana，一種長度單位），由積雪形成，所以叫做雪山。雪山正北邊還有香醉山，山高五十由旬，眾生聞到香味就會昏醉，所以叫做香醉山。《立世阿毗曇論》說，有七種畜生王在那裡居住。香山的南邊，雪山的北邊，有阿耨達池（Anavatapta，無熱惱池），縱橫長寬都是五十逾繕那，八功德水遍滿其中。什麼叫做八功德水呢？一是輕，二是清，三是柔軟，四是寒冷，五是芳香，六是美好，七是飲用時不會損傷喉嚨，八是喝了腹部不會生病。這種水有這八種功德，所以叫做八功德水，也叫做最勝。如果不是得道之人，其餘的人不能到達這個池中。池中有一條大龍王，名叫阿那婆達多龍王（Anavatapta-nāgarāja），居住在其中，這裡叫做無熱惱池。大智度論說，這是七地菩薩的境界。《俱舍論》說，這個池的四面流出四種大河，一是殑伽河，二是信度河（Sindhu，印度河），三是博叉河（Vakṣu，阿姆河），四是徙多河（Sītā，錫爾河）。最初殑伽河，從池的東面金象口流出。二是信度河，從池的南面銀牛口流出。三是博叉河，從池的西面吠琉璃馬口流出。四是徙多河，從池的北面頗胝迦獅子口流出。這四面的水各自右繞池子一週，從各自的對面流入大海。真諦三藏說，這四大河最初流出口時，像一個肘那麼大，方圓一由旬，裡面充滿細沙，與水一同流淌。凡夫和二乘不知道沙子的數量，有智慧的人知道沙子的量，諸佛菩薩才知道沙子的數量。大唐三藏說，多用殑伽河來比喻，有五個原因。一是由於沙子多，二是由於世人共同認為它是福水，進入其中洗浴可以滅罪並昇天，三是即使經過劫難也不會損壞名字。
【English Translation】 English version: Statement: The second is the upholding by many Buddhas. The term Gaṅgā (殑伽) refers to the name of a river deity. According to the Abhidharmakośa, briefly speaking, from Jambudvīpa (贍部洲), going north across the ninefold Black Mountains, there is the Great Snow Mountain to the north, twenty-five yojanas (由旬, a unit of distance) in height, formed by accumulated snow, hence the name Snow Mountain. Directly north of the Snow Mountain is Fragrant Intoxication Mountain, fifty yojanas in height, where beings become intoxicated upon smelling its fragrance, hence the name Fragrant Intoxication Mountain. The Lokaprajñapti-śāstra states that there are seven kinds of animal kings residing there. South of Fragrant Mountain and north of Snow Mountain is Lake Anavatapta (阿耨達池), fifty yojanas in length and width, filled with the eight qualities of water. What are the eight qualities of water? First, it is light; second, it is clear; third, it is soft; fourth, it is cold; fifth, it is fragrant; sixth, it is delicious; seventh, it does not harm the throat when drunk; eighth, it does not cause illness in the abdomen. Because the water possesses these eight qualities, it is called the Water of Eight Qualities, also known as the Most Excellent. Those who have not attained enlightenment cannot reach this lake. In the lake resides a great dragon king named Anavatapta-nāgarāja (阿那婆達多龍王), hence the name 'Lake Without Heat'. The Mahāprajñāpāramitāśāstra states that this is the realm of the seventh-bhūmi Bodhisattva. The Abhidharmakośa states that four great rivers flow from the four sides of this lake: first, the Gaṅgā River (殑伽河); second, the Sindhu River (信度河); third, the Vakṣu River (博叉河); and fourth, the Sītā River (徙多河). The Gaṅgā River initially flows from the golden elephant's mouth on the east side of the lake. The Sindhu River flows from the silver bull's mouth on the south side of the lake. The Vakṣu River flows from the lapis lazuli horse's mouth on the west side of the lake. The Sītā River flows from the crystal lion's mouth on the north side of the lake. The water from each of the four sides circles the lake once to the right and flows into the sea from its respective opposite side. Paramārtha (真諦) states that when these four great rivers initially flow out, they are the size of an elbow, one yojana in circumference, filled with fine sand flowing along with the water. Ordinary people and those of the Two Vehicles do not know the number of sand grains, those with wisdom know the amount, and only Buddhas and Bodhisattvas know the exact number. Xuanzang of the Great Tang (大唐三藏) states that the Gaṅgā River is often used as a metaphor for five reasons: first, because there is much sand; second, because people commonly regard it as blessed water, entering it for bathing can eradicate sins and lead to rebirth in heaven; third, because its name remains unchanged even after kalpas (劫).
在。四者佛常近其側宣說妙法。五者眾人共委知。是故經中多引為諭。故言殑伽河也。言俱低者。是西方之數也。俱舍論云有六十大數是也。今略述之。論云始無初故名為一。從一至十為十。十十為百。十百為千。十千為萬。十萬為洛叉。十洛叉為度洛叉。十度洛叉。為一俱低。此是西方大數名。無量諸佛同共宣說。隨喜受持。
如來大智印印之為破一切眾生穢惡道義故者。
述曰。第三如來智印。此彰決定之德。
為破一切地獄畜生閻羅王界眾生得解脫故者。
述曰。第四能破三途。文中有其三意。一破地獄。二破閻羅王界。三破畜生。閻摩路伽者。準樓炭經述。此閻浮提下有閻羅王大城。縱廣正等二十四萬里。有七重城壁七重行樹。門戶堂殿皆以七寶莊嚴。其閻羅王每日三度受苦。時于其中有大猛火柱赫奕自然化出。王即恐怖悶絕躄地。獄卒羅剎以鉗開口。灌以洋銅。五臟燋爛。如是日夜三時受罪。余時依法治罰罪人。死至彼王前。五度勘問。問已訖方始受苦。言此陀羅尼悉能破故等皆解脫。
臨急苦難墮生死海中眾生得解脫故者。
述曰。第五救生死難。俱舍論云。生死者譬之於海。由彼眾生沉溺於中。是故如海。
短命薄福無救護眾生者。
述曰。第六轉
【現代漢語翻譯】 現代漢語譯本： 『在。四者佛常近其側宣說妙法。』——第四點是佛陀常常在他們身邊宣說微妙的佛法。 『五者眾人共委知。是故經中多引為諭。故言殑伽河也。』——第五點是衆所周知的事實。因此，經典中經常引用它作為比喻。所以提到了殑伽河（Ganga River）。 『言俱低者。是西方之數也。俱舍論云有六十大數是也。今略述之。論云始無初故名為一。從一至十為十。十十為百。十百為千。十千為萬。十萬為洛叉。十洛叉為度洛叉。十度洛叉。為一俱低。此是西方大數名。無量諸佛同共宣說。隨喜受持。』——這裡說的『俱低』，是西方的一種計數單位。《俱舍論》中說有六十個大數，這裡簡要敘述一下。《俱舍論》中說，因為最初沒有開始，所以稱為『一』。從一到十是『十』，十個『十』是『百』，十個『百』是『千』，十個『千』是『萬』，十個『萬』是『洛叉（Laksha，十萬）』，十個『洛叉』是『度洛叉（Drolaksa，百萬）』，十個『度洛叉』是一個『俱低（Koti，千萬）』。這是西方的大數名稱，無量的佛陀共同宣說，歡喜地接受和奉持。
『如來大智印印之為破一切眾生穢惡道義故者。』——如來以大智慧印記來印證，是爲了破除一切眾生污穢罪惡的道路。 『述曰。第三如來智印。此彰決定之德。』——解釋說：第三是如來的智慧印記。這彰顯了決定的功德。
『為破一切地獄畜生閻羅王界眾生得解脫故者。』——爲了破除一切地獄、畜生、閻羅王界眾生，使他們得到解脫。 『述曰。第四能破三途。文中有其三意。一破地獄。二破閻羅王界。三破畜生。閻摩路伽者。準樓炭經述。此閻浮提下有閻羅王大城。縱廣正等二十四萬里。有七重城壁七重行樹。門戶堂殿皆以七寶莊嚴。其閻羅王每日三度受苦。時于其中有大猛火柱赫奕自然化出。王即恐怖悶絕躄地。獄卒羅剎以鉗開口。灌以洋銅。五臟燋爛。如是日夜三時受罪。余時依法治罰罪人。死至彼王前。五度勘問。問已訖方始受苦。言此陀羅尼悉能破故等皆解脫。』——解釋說：第四是能破除三惡道。文中有三個意思：一是破除地獄，二是破除閻羅王界，三是破除畜生。閻摩路伽（Yamaraja，閻羅王）是根據《樓炭經》的描述，在這個閻浮提（Jambudvipa，我們所居住的這個世界）之下有閻羅王的大城，縱橫都是二十四萬里，有七重城墻和七重排列的樹木，門戶和殿堂都用七寶裝飾。閻羅王每天三次遭受痛苦。那時，其中有巨大的猛火柱赫然出現，自然顯現出來。閻羅王隨即感到恐懼，昏厥倒地。獄卒羅剎用鉗子打開他的嘴，灌入熔化的銅汁，五臟都被燒爛。像這樣日夜三次遭受罪罰。其餘時間，他依法懲罰罪人。死者來到閻羅王面前，要經過五次審問，審問完畢后才開始受苦。說這個陀羅尼完全能夠破除這些，使他們都得到解脫。
『臨急苦難墮生死海中眾生得解脫故者。』——面臨緊急苦難，墮入生死苦海中的眾生，能夠得到解脫。 『述曰。第五救生死難。俱舍論云。生死者譬之於海。由彼眾生沉溺於中。是故如海。』——解釋說：第五是救助生死之難。《俱舍論》中說，生死就像大海，因為眾生沉溺在其中，所以用大海來比喻。
『短命薄福無救護眾生者。』——短命、福薄、沒有救護的眾生。 『述曰。第六轉』——解釋說：第六是轉變。
【English Translation】 English version: 『In. Fourth, the Buddhas are always near them, expounding the wonderful Dharma.』 - The fourth point is that the Buddhas are always by their side, expounding the subtle and wonderful Dharma. 『Fifth, it is commonly known by all. Therefore, it is often used as a metaphor in the scriptures. Hence, the Ganges River is mentioned.』 - The fifth point is a fact known to all. Therefore, it is often cited as a metaphor in the scriptures. That's why the Ganges River (Ganga River) is mentioned. 『The term 'Koti' refers to a Western number. The Abhidharmakosa-bhasya states that there are sixty great numbers. Now, let's briefly describe them. The treatise says that because there is no beginning, it is called 'one'. From one to ten is 'ten', ten 'tens' is 'hundred', ten 'hundreds' is 'thousand', ten 'thousands' is 'ten thousand', ten 'ten thousands' is 'Laksha (hundred thousand)', ten 'Lakshas' is 'Drolaksa (million)', ten 'Drolakshas' is one 'Koti (ten million)'. This is the name of a large Western number, which countless Buddhas jointly proclaim, joyfully accept, and uphold.』 - The 'Koti' mentioned here is a unit of counting in the West. The Abhidharmakosa-bhasya says that there are sixty great numbers, which will be briefly described here. The Abhidharmakosa-bhasya says that because there is no beginning, it is called 'one'. From one to ten is 'ten', ten 'tens' is 'hundred', ten 'hundreds' is 'thousand', ten 'thousands' is 'ten thousand', ten 'ten thousands' is 'Laksha (hundred thousand)', ten 'Lakshas' is 'Drolaksa (million)', ten 'Drolakshas' is one 'Koti (ten million)'. This is the name of a large Western number, which countless Buddhas jointly proclaim, joyfully accept, and uphold.
『The Tathagata's great wisdom seal is to break the meaning of all sentient beings' defiled and evil paths.』 - The Tathagata uses the seal of great wisdom to certify, in order to break all sentient beings' defiled and evil paths. 『Commentary: The third is the Tathagata's wisdom seal. This highlights the virtue of determination.』 - Explanation: The third is the Tathagata's wisdom seal. This highlights the merit of determination.
『To liberate all beings in hell, as animals, and in the realm of King Yama.』 - In order to break through all hells, animals, and the realm of King Yama, so that they can be liberated. 『Commentary: Fourth, it can break the three evil paths. There are three meanings in the text: first, to break hell; second, to break the realm of King Yama; and third, to break the animal realm. Yamaraja (Yamaraja, King Yama) is described according to the Lou Tan Sutra. Below this Jambudvipa (Jambudvipa, the world we live in) is the great city of King Yama, which is twenty-four million miles in length and width, with seven layers of city walls and seven rows of trees. The gates and halls are decorated with seven treasures. King Yama suffers three times a day. At that time, a huge pillar of fierce fire suddenly appeared, manifesting naturally. King Yama immediately felt terrified and fainted to the ground. The prison guard Rakshasa opened his mouth with pliers and poured molten copper into it, burning his internal organs. He suffers punishment in this way three times day and night. At other times, he punishes sinners according to the law. When the dead come before King Yama, they must undergo five interrogations before suffering begins. It is said that this Dharani can completely break these and liberate them all.』 - Explanation: Fourth, it can break the three evil paths. There are three meanings in the text: first, to break hell; second, to break the realm of King Yama; and third, to break the animal realm. Yamaraja (Yamaraja, King Yama) is described according to the Lou Tan Sutra. Below this Jambudvipa (Jambudvipa, the world we live in) is the great city of King Yama, which is twenty-four million miles in length and width, with seven layers of city walls and seven rows of trees. The gates and halls are decorated with seven treasures. King Yama suffers three times a day. At that time, a huge pillar of fierce fire suddenly appeared, manifesting naturally. King Yama immediately felt terrified and fainted to the ground. The prison guard Rakshasa opened his mouth with pliers and poured molten copper into it, burning his internal organs. He suffers punishment in this way three times day and night. At other times, he punishes sinners according to the law. When the dead come before King Yama, they must undergo five interrogations before suffering begins. It is said that this Dharani can completely break these and liberate them all.
『To liberate sentient beings who are in urgent distress and have fallen into the sea of birth and death.』 - Sentient beings who face urgent distress and fall into the sea of birth and death can be liberated. 『Commentary: Fifth, to save from the difficulties of birth and death. The Abhidharmakosa-bhasya says that birth and death are like the sea, because sentient beings are drowning in it, so it is like the sea.』 - Explanation: Fifth, to save from the difficulties of birth and death. The Abhidharmakosa-bhasya says that birth and death are like the sea, because sentient beings are drowning in it, so it is used as a metaphor for the sea.
『Those sentient beings who are short-lived, have little merit, and have no protection.』 - Sentient beings who are short-lived, have little merit, and have no protection. 『Commentary: Sixth, to transform』 - Explanation: Sixth, to transform.
報受樂。言此陀羅尼能轉現世之苦。
樂造雜染惡業眾生故說者。
述曰。第七滅惡業苦也。
又此陀羅尼于贍部洲任持力故能令地獄惡道眾生種種流轉生死薄福眾生不信善惡業失正道眾生等得解脫義故。
述曰。第八標功總結。上來雖有八段不同。總是第五重顯神功竟。
佛告天帝我說此陀羅尼付囑于汝汝當授與善住天子者。
述曰。第六專念授與。此大節中有五段經文。第一付囑傳授。第二重誡令持。第三廣傳瞻部。第四宣示諸天。第五慇勤付囑。此第一付囑傳授。文中有二意。初付囑天帝。后付囑善住。
復當受持讀誦思惟愛樂憶念供養者。
述曰。此第二重誡令持。敕令修學。有其六意。一受持。二讀誦。三思惟。四愛樂。五憶念。六供養。受是從他聞。持是自力讀誦書寫。齊一系心名為思惟。不捨戀著名之為愛樂。在心不忘名之為憶念。此五種能具五相應訊息之。言供養者。依地持論說。有其三種。一者財供養。二者恭敬供養。三者行供養也。
于瞻部洲一切眾生廣為宣說此陀羅尼者。
述曰。第三廣傳瞻部。
亦為一切諸天子故說此陀羅尼印付囑于汝者。
述曰。第四宣示諸天。
天帝汝當善持守護勿令忘失者。
【現代漢語翻譯】 現代漢語譯本：報受樂（Bao Shou Le）。說這個陀羅尼能轉變現世的苦難。
因為眾生喜歡造作雜染的惡業，所以這樣說。
述曰：這是第七個滅除惡業的苦難。
而且這個陀羅尼在贍部洲（Zhan Bu Zhou，地球）具有任持的力量，能夠讓地獄惡道的眾生，以及各種流轉生死的薄福眾生，不相信善惡業而失去正道的眾生等，得到解脫的意義。
述曰：這是第八個標明功德並總結。上面雖然有八段不同，總的來說是第五重顯現神功完畢。
佛告訴天帝（Tian Di，天神之王）說：我把這個陀羅尼付囑給你，你應當授予善住天子（Shan Zhu Tian Zi）。
述曰：這是第六個專念授予。這個大節中有五段經文。第一是付囑傳授，第二是重申告誡令其受持，第三是廣泛傳揚于贍部洲，第四是宣示諸天，第五是慇勤付囑。這是第一付囑傳授。文中有兩個意思，首先是付囑天帝，然後是付囑善住。
還要受持、讀誦、思惟、愛樂、憶念、供養。
述曰：這是第二重申告誡令其受持。敕令修學，有六個意思。一是受持，二是讀誦，三是思惟，四是愛樂，五是憶念，六是供養。『受』是從他人那裡聽聞，『持』是依靠自己的力量讀誦書寫。齊一系心叫做『思惟』。不捨棄戀著叫做『愛樂』。在心中不忘記叫做『憶念』。這五種能夠具備五種相應的訊息。說到『供養』，依據《地持論》所說，有三種。一是財供養，二是恭敬供養，三是行供養。
在贍部洲（Zhan Bu Zhou，地球）為一切眾生廣泛宣說這個陀羅尼。
述曰：這是第三個廣泛傳揚于贍部洲。
也爲了所有諸天子（Zhu Tian Zi，眾天神）的緣故，說這個陀羅尼印，付囑給你。
述曰：這是第四個宣示諸天。
天帝（Tian Di，天神之王），你應當好好地受持守護，不要忘記丟失。
【English Translation】 English version: Bao Shou Le (Report Receiving Joy). It is said that this Dharani can transform the suffering of the present life.
It is spoken because sentient beings enjoy creating defiled and evil karma.
Commentary: This is the seventh, extinguishing the suffering of evil karma.
Moreover, this Dharani, because of its sustaining power in Jambudvipa (Zhan Bu Zhou, the Earth), can enable sentient beings in hell realms and evil paths, as well as those with little merit who transmigrate through various cycles of birth and death, those who do not believe in good and evil karma and lose the right path, etc., to attain the meaning of liberation.
Commentary: This is the eighth, marking the merit and summarizing. Although there are eight different sections above, they all amount to the fifth, further manifestation of divine power completed.
The Buddha told Tian Di (Tian Di, King of Gods): I entrust this Dharani to you; you should transmit it to the Good Abiding Heavenly Son (Shan Zhu Tian Zi).
Commentary: This is the sixth, focused and mindful transmission. In this major section, there are five paragraphs of scripture. First, entrusting and transmitting; second, reiterating the admonition to uphold it; third, widely propagating it in Jambudvipa; fourth, declaring it to the gods; fifth, earnestly entrusting. This is the first, entrusting and transmitting. There are two meanings in the text: first, entrusting Tian Di; then, entrusting Good Abiding.
Furthermore, you should receive, uphold, recite, contemplate, cherish, remember, and make offerings to it.
Commentary: This is the second, reiterating the admonition to uphold it. An edict to cultivate and learn, with six meanings: first, receiving and upholding; second, reciting; third, contemplating; fourth, cherishing; fifth, remembering; sixth, making offerings. 'Receiving' is hearing from others; 'upholding' is relying on one's own strength to recite and write. Unifying and focusing the mind is called 'contemplation'. Not abandoning and clinging is called 'cherishing'. Not forgetting in the mind is called 'remembering'. These five can fully possess the corresponding news of the five. As for 'making offerings', according to the Yogacarabhumi-sastra, there are three types: first, offering of wealth; second, offering of reverence; third, offering of practice.
Widely proclaim this Dharani to all sentient beings in Jambudvipa (Zhan Bu Zhou, the Earth).
Commentary: This is the third, widely propagating it in Jambudvipa.
Also, for the sake of all the Heavenly Sons (Zhu Tian Zi, all the gods), I speak this Dharani seal and entrust it to you.
Commentary: This is the fourth, declaring it to the gods.
Tian Di (Tian Di, King of Gods), you should carefully uphold and protect it, do not let it be forgotten and lost.
述曰。第五慇勤付囑。誡令不忘也。上來雖有五段不同。總是第六專令授與天帝竟。
佛告天帝若人須臾得聞此陀羅尼千劫已來積造惡業重障者。
述曰。第七廣陳多福。此大節文中有其十七段經文。第一聞咒滅罪。第二不墮三途。第三舍鬼神身。第四轉畜生身。第五得生勝處。第六倍勝前生。第七舉后證果。第八重顯勝名。第九摩尼贊德。第十凈金為諭。第十一廣顯流通。第十二能破惡趣。第十三安置處所。第十四顯能敬人。第十五塵影沾身。第十六廣除多苦。第十七總結授記。此即第一聞咒滅罪。
應受種種流轉生死地獄餓鬼畜生閻羅王界者。
述曰。第二能破三途。文中有四意。一破生死。二破地獄。三破餓鬼。四破畜生。顯陀羅尼神力能破此三途苦也。
阿修羅身夜叉羅剎鬼神布單那羯吒布單那阿婆娑摩羅者。
述曰。第三舍鬼神身。文有六意。一阿素洛。二夜叉。三羅剎。四布單那。五羯吒布單那。六阿跋娑摩羅。言阿素洛者。經文所說多有不同。瑜伽論及佛地論說。天趣所攝。正法念經有二種。一鬼二畜生。如羅睺師子種也。依婆娑論言。修羅者(此云不端正也)為男則丑。為女則端正。以就男為名也。故名阿修羅也。今依伽陀樓炭經述之。伽陀經云。有天有
【現代漢語翻譯】 現代漢語譯本： 述曰：第五是慇勤地囑託，告誡（受持者）不要忘記。上面雖然有五個不同的段落，但總是第六個（部分）專門用來授予天帝的結尾。 佛告天帝：如果有人須臾（極短的時間）得聞此陀羅尼（dharani，總持、真言），那麼他千劫（kalpa，極長的時間單位）以來積累的惡業重障就會消除。 述曰：第七是廣泛地陳述（此陀羅尼的）多種福德。這個大的章節中有十七段經文。第一是聞咒滅罪，第二是不墮三途（惡道），第三是舍鬼神身，第四是轉畜生身，第五是得生勝處，第六是倍勝前生，第七是舉后證果，第八是重顯勝名，第九是摩尼（mani，寶珠）贊德，第十是凈金為諭，第十一是廣顯流通，第十二是能破惡趣，第十三是安置處所，第十四是顯能敬人，第十五是塵影沾身，第十六是廣除多苦，第十七是總結授記。這（上面經文）就是第一聞咒滅罪。 應受種種流轉生死，（墮入）地獄、餓鬼、畜生、閻羅王界（的眾生）。 述曰：第二是能破三途（惡道）。文中有四層意思：一是破生死，二是破地獄，三是破餓鬼，四是破畜生。顯示陀羅尼的神力能夠破除這三途的苦難。 （乃至）阿修羅（asura，非天）身、夜叉（yaksha，藥叉，一種鬼神）羅剎（rakshasa，羅剎，惡鬼）鬼神、布單那（putana，臭鬼）羯吒布單那（kataputana，極臭鬼）、阿婆娑摩羅（apasmara，癲癇鬼）者。 述曰：第三是舍鬼神身。文中有六層意思：一是阿素洛（asura），二是夜叉（yaksha），三是羅剎（rakshasa），四是布單那（putana），五是羯吒布單那（kataputana），六是阿跋娑摩羅（apasmara）。說到阿素洛（asura），經文所說有很多不同。《瑜伽師地論》和《佛地論》說，（阿修羅）屬於天趣所攝。《正法念處經》有兩種說法：一是鬼，二是畜生，如羅睺（Rāhu）師子種。依據《婆沙論》的說法，修羅（asura）的意思是『不端正』，為男則丑，為女則端正，因為就男的來說是這樣，所以名叫阿修羅。現在依據《伽陀樓炭經》來敘述。《伽陀經》說，有天有（...）
【English Translation】 English version: Statement: The fifth is earnest entrustment, admonishing (the recipient) not to forget. Although there are five different sections above, it is always the sixth (part) specifically used to conclude the granting to the Heavenly Emperor. The Buddha told the Heavenly Emperor: If a person momentarily (for a very short time) hears this dharani (總持, 真言), then the heavy obstacles of evil karma accumulated over thousands of kalpas (極長的時間單位) will be eliminated. Statement: The seventh is a broad statement of the many merits (of this dharani). This large chapter contains seventeen sections of scripture. First, hearing the mantra eliminates sins; second, one will not fall into the three evil paths; third, one abandons the body of ghosts and spirits; fourth, one transforms from an animal body; fifth, one is born in a superior place; sixth, one is far superior to the previous life; seventh, one cites the subsequent attainment of fruition; eighth, one re-emphasizes the superior name; ninth, one praises the virtues of mani (寶珠); tenth, pure gold is used as a metaphor; eleventh, one broadly reveals its circulation; twelfth, it can destroy evil destinies; thirteenth, the place of placement; fourteenth, it reveals the ability to respect people; fifteenth, dust and shadows touch the body; sixteenth, it broadly removes much suffering; seventeenth, it summarizes and bestows prediction of enlightenment. This (the above scripture) is the first, hearing the mantra eliminates sins. Those who should undergo various transmigrations of birth and death, (falling into) the realms of hell, hungry ghosts, animals, and King Yama (閻羅王). Statement: The second is the ability to break through the three evil paths. There are four meanings in the text: first, to break through birth and death; second, to break through hell; third, to break through hungry ghosts; fourth, to break through animals. It shows that the divine power of the dharani can break through the suffering of these three evil paths. (Even) asura (非天) bodies, yaksha (藥叉) rakshasa (羅剎) ghosts and spirits, putana (臭鬼), kataputana (極臭鬼), apasmara (癲癇鬼). Statement: The third is abandoning the body of ghosts and spirits. There are six meanings in the text: first, asura (阿素洛); second, yaksha (夜叉); third, rakshasa (羅剎); fourth, putana (布單那); fifth, kataputana (羯吒布單那); sixth, apasmara (阿跋娑摩羅). Speaking of asura (阿素洛), there are many different statements in the scriptures. The Yogacarabhumi-sastra and the Buddhabhumi Sutra say that (asuras) belong to the heavenly realm. The Saddharma-smrtyupasthana Sutra has two statements: one is ghosts, and the other is animals, such as the Rahu (羅睺) lion species. According to the Vibhasa, the meaning of asura (修羅) is 'not upright'; if male, they are ugly; if female, they are beautiful. Because it is so for males, it is called asura. Now, it is described according to the Gadhra-lautana Sutra. The Gadhra Sutra says that there are gods and there are (...)
鬼有畜三種不同。其修羅有五處。一在其地上諸山于中勢力最下。二在須彌山北大海之下二萬一千由旬。有阿修羅王名曰華鬘。華鬘向下過二萬一千由旬。有阿修羅王名曰毗摩質多羅。各各統領無量阿修羅也。言毗摩質多羅王者。母是二禪中光音天種。為劫初之時。與諸天女于大海中洗浴。水觸其身遂失精氣。入于海中成一肉卵。經八千歲乃生一女。有九百九十頭。頭有千眼。有九十九口口有四牙牙上出火猶如猛焰。有二十四手。有九百九十腳。號為劣天。此游于浮水精入腹生肉卵。經八千歲生毗摩質多羅阿修羅王。有九頭。頭有千眼。口中出火。有九百九十九手。唯有六腳。其形四倍大須彌山。純食淤泥及以藕根。多共諸天斗諍。華嚴經云。如其不如。即入藕絲孔中以避其難。若據此說。即在大海之下。若依樓炭經云。在須彌山北海深四萬里。有阿修羅王。名沙多尸利。其城縱廣三百三十萬里。城有四門。一一門邊有三百阿修羅國。一一國亦有四門。一一門邊復有三十阿修羅小國。一切城壁七寶所成。有四種風持之。一者不可壞風。二者堅風。三者樹風。四者上風。此四種風持于城壁寄於水上。由如浮囊。此小不同。可更釋之。言夜叉者。此云輕捷。亦名勇健。言羅剎者。此云可畏。亦云暴惡。若是男名羅剎婆。若
【現代漢語翻譯】 現代漢語譯本 鬼有鬼、畜生三種不同的類別。阿修羅有五個居住之處。第一處是在大地上諸山之中，他們的勢力最為低下。第二處在須彌山北面的大海之下二萬一千由旬（Yojana，古印度長度單位）。那裡有一位阿修羅王，名叫華鬘（Huaman，意為花環）。從華鬘向下再過二萬一千由旬，有一位阿修羅王，名叫毗摩質多羅（Vimacitara，意為花環）。他們各自統領著無量無邊的阿修羅。 說到毗摩質多羅王，他的母親是二禪天中的光音天（Abhasvara）的後代。在劫初之時，她與諸位天女在大海中洗浴。水觸碰到她的身體，她便失去了精氣，精氣進入海中形成一個肉卵。經過八千年，生下一個女兒，有九百九十個頭，每個頭有一千隻眼睛，有九十九個口，每個口有四顆牙齒，牙齒上噴出火焰，猶如猛烈的火焰。有二十四隻手，有九百九十隻腳，被稱為劣天。這個劣天在漂浮的水晶中游動，進入腹中生出肉卵。經過八千年，生出毗摩質多羅阿修羅王，有九個頭，每個頭有一千隻眼睛，口中噴出火焰，有九百九十九隻手，只有六隻腳。他的形體是須彌山的四倍大，只吃淤泥和藕根。他經常與諸天爭鬥。《華嚴經》說，如果打不過，就進入藕絲孔中以躲避災難。如果根據這種說法，阿修羅就在大海之下。如果依照《樓炭經》所說，阿修羅在須彌山北面，海深四萬里處。有一位阿修羅王，名叫沙多尸利（Satakirti，意為百光）。他的城池縱橫三百三十萬里，城有四門，每一道門邊有三百個阿修羅國，每一個國家也有四道門，每一道門邊又有三十個阿修羅小國。所有的城墻都是由七寶所構成，有四種風支撐著它：一是不可壞風，二是堅風，三是樹風，四是上風。這四種風支撐著城墻，使其寄託在水上，猶如浮囊。這些細節略有不同，可以進一步解釋。 說到夜叉（Yaksa），意思是輕捷，也叫勇健。說到羅剎（Raksa），意思是可畏，也叫暴惡。如果是男性，就叫做羅剎婆（Rakshasa）。
【English Translation】 English version There are three different kinds of ghosts and animals. There are five abodes for Asuras (demigod warriors). The first is among the mountains on the earth, where their power is the weakest. The second is 21,000 Yojanas (ancient Indian unit of distance) below the north sea of Mount Sumeru (the central world-mountain). There is an Asura king named Huaman (garland). Going down another 21,000 Yojanas from Huaman, there is an Asura king named Vimacitara (various-colored, adorned). Each of them governs countless Asuras. Speaking of King Vimacitara, his mother was a descendant of the Abhasvara (gods of the second Dhyana heaven). At the beginning of the kalpa (aeon), she bathed in the great sea with the heavenly maidens. The water touched her body, and she lost her essence, which entered the sea and formed a fleshy egg. After 8,000 years, a daughter was born with 990 heads, each head with 1,000 eyes, 99 mouths, each mouth with four teeth, and flames erupting from the teeth like fierce flames. She had 24 hands and 990 feet, and was called a 'lesser deva'. This lesser deva swam in the floating crystal, entered the abdomen, and gave birth to a fleshy egg. After 8,000 years, King Vimacitara was born, with nine heads, each head with 1,000 eyes, flames erupting from his mouth, 999 hands, and only six feet. His form was four times the size of Mount Sumeru, and he only ate mud and lotus roots. He often fought with the devas (gods). The Avatamsaka Sutra says that if he could not win, he would enter the lotus silk hole to avoid the disaster. According to this, the Asura is under the great sea. According to the Lou Tan Jing, the Asura is north of Mount Sumeru, 40,000 miles deep in the sea. There is an Asura king named Satakirti (hundred glories). His city is 3.3 million miles long and wide, and the city has four gates. Each gate has 300 Asura countries, and each country also has four gates. Each gate has 30 small Asura countries. All the city walls are made of seven treasures and are supported by four kinds of wind: the indestructible wind, the firm wind, the tree wind, and the upper wind. These four kinds of wind support the city walls and place them on the water, like a floating bladder. These details are slightly different and can be further explained. Speaking of Yaksa (a type of benevolent spirit), it means quick and agile, and also brave and strong. Speaking of Raksa (a type of demon), it means fearful and also violent and evil. If it is male, it is called Rakshasa.
是女名羅剎你。布單那者。此云臭惡。亦云熱病鬼。羯吒布單那者。此云奇臭。言阿跋娑摩羅者。此云顛病鬼。亦名形影。亦云轉筋。鬼神等身者總結其類也。言此陀羅尼者。有如是業皆悉消滅。
蚊虻龜狗蟒蛇一切諸鳥及諸猛獸一切蠢動含靈乃至蟻子之身更不重受者。
述曰。第四轉畜生報也。
即得轉生諸佛如來一生補處菩薩同會處生或得大姓婆羅門家生或得大姓剎利種家生或得豪貴最勝家生者。
述曰。第五得生勝處。文中有三意。一明同受生。二明勝族生。三顯生因力。日照三藏翻云。恒與諸佛俱。或生菩薩勝族。或生婆羅門大姓剎利大姓。剎利婆羅門稱為上族。剎利貴姓。婆羅門凈行姓也。不食辛穢。旃陀羅不得親近。
天帝此人身得如上貴處生者皆由聞此陀羅尼故轉所生處皆得清凈者。
述曰。第六倍勝前生。十方凈妙佛國土也。
天帝乃至得到菩提道場之處皆由讚美此陀羅尼功德如是者。
述曰。第七舉后證果。言菩提道場者。即摩竭提國寂滅道場。俱舍論云。於此洲中有金剛座。上窮地際下據金輪。一切菩薩皆於此座起金剛定。
天帝此陀羅尼名為吉祥能凈一切惡道者。
述曰。第八重顯勝名。美其德也。
此佛頂尊勝陀羅尼
【現代漢語翻譯】 現代漢語譯本：是女名羅剎（Rakshasa，惡鬼名）你。布單那（Putana）者，此云臭惡，也說是熱病鬼。羯吒布單那（Kataputana）者，此云奇臭。言阿跋娑摩羅（Apasmara）者，此云顛病鬼，也名形影，也說是轉筋。鬼神等身者，總結了這些鬼神的類別。言此陀羅尼者，有這樣的業障都會全部消滅。
蚊、虻、龜、狗、蟒蛇，一切鳥類以及各種猛獸，一切蠢動的生物，包含靈性的乃至螞蟻之身，都不再重複承受。
述曰：這是第四轉，脫離畜生報。
就能轉生到諸佛如來、一生補處菩薩（Ekajati-pratibaddha，指下一產生佛的菩薩）共同集會的處所，或者投生到大姓婆羅門（Brahmana）家，或者投生到大姓剎利（Kshatriya）種姓家，或者投生到豪門貴族最尊勝的家庭。
述曰：這是第五，得到投生到殊勝之處。文中有三重含義：一是說明共同受生，二是說明殊勝種族出生，三是彰顯出生的因緣力量。日照三藏翻譯說：『恒常與諸佛在一起，或者出生在菩薩殊勝的種族，或者出生在婆羅門大姓、剎利大姓。』剎利和婆羅門被稱為上等種族，剎利是貴族姓氏，婆羅門是清凈修行者的姓氏，不吃辛辣污穢之物，旃陀羅（Chandala，賤民）不得靠近。
天帝（Deva）：此人身能夠得到如上高貴之處投生，都是由於聽聞此陀羅尼的緣故，轉變所生之處都能夠得到清凈。
述曰：這是第六，比前生更加殊勝，指十方清凈美好的佛國土。
天帝：乃至最終到達菩提道場（Bodhimanda）之處，都是由於讚美此陀羅尼的功德如此。
述曰：這是第七，舉出最終證得佛果。所說的菩提道場，就是摩揭陀國（Magadha）的寂滅道場。《俱舍論》說：『在這個洲中，有金剛座，上至地表的邊緣，下至金輪，一切菩薩都在這個座位上發起金剛定。』
天帝：此陀羅尼名為吉祥，能夠清凈一切惡道。
述曰：這是第八，再次彰顯殊勝的名稱，讚美它的功德。
此佛頂尊勝陀羅尼
【English Translation】 English version: It is the female Rakshasa (Rakshasa, name of a demon) named Ni. Putana (Putana), which means 'foul odor' or 'hot disease ghost.' Kataputana (Kataputana), which means 'strange odor.' Apasmara (Apasmara), which means 'epilepsy ghost,' also known as 'shadow' or 'cramp.' 'Ghosts and deities, etc.' summarizes these categories of ghosts and deities. This Dharani can eliminate all such karmic obstacles.
Mosquitoes, gadflies, turtles, dogs, pythons, all kinds of birds, all kinds of fierce beasts, all moving creatures, including sentient beings, even the body of an ant, will no longer have to bear repeatedly.
Commentary: This is the fourth transformation, escaping the animal realm.
Then one will be reborn in the assembly of Buddhas, Tathagatas, and Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), or be born into a high-caste Brahmana family, or be born into a high-caste Kshatriya family, or be born into the most victorious family of wealthy and noble people.
Commentary: This is the fifth, attaining rebirth in a superior place. There are three meanings in the text: first, it explains the shared rebirth; second, it explains birth into a superior lineage; and third, it reveals the power of the cause of birth. The Tripitaka Master Rizhao translated it as: 'Always be with the Buddhas, or be born into the superior lineage of Bodhisattvas, or be born into the high-caste Brahmana, high-caste Kshatriya.' Kshatriyas and Brahmanas are called upper castes. Kshatriyas are noble surnames, and Brahmanas are the surnames of pure practitioners, who do not eat spicy or impure things, and Chandalas (outcasts) are not allowed to approach.
Deva: This person's body can be reborn in such noble places as mentioned above, all because of hearing this Dharani, and the places of rebirth can all be purified.
Commentary: This is the sixth, even more superior than the previous life, referring to the pure and wonderful Buddha lands of the ten directions.
Deva: Even reaching the Bodhimanda (Bodhimanda), it is all due to praising the merits of this Dharani.
Commentary: This is the seventh, citing the ultimate attainment of Buddhahood. The Bodhimanda mentioned is the Nirvana Bodhimanda in Magadha. The Abhidharma-kosa-sastra says: 'In this continent, there is a Vajra seat, reaching the edge of the earth above and based on the golden wheel below. All Bodhisattvas initiate the Vajra Samadhi on this seat.'
Deva: This Dharani is named auspicious and can purify all evil paths.
Commentary: This is the eighth, re-emphasizing the superior name, praising its merits.
This Usnisa Vijaya Dharani
猶如日藏摩尼之寶凈無瑕穢凈等虛空光焰照徹無不周遍若諸眾生持此陀羅尼亦復如是者。
述曰。第九摩尼贊德也言日藏摩尼之寶者。亦云摩尼珠。亦云無價神珠。真諦三藏云。寶珠有其三種。一者如意珠。二者水精珠。三者吐金珠。一言如意珠者。所求皆得諭于佛寶。二水精珠者。諭於法寶。三吐金珠者。諭于僧寶。就此吐金諭又有三品。上中下也。下者投一兩得千倍。中者投一兩得萬倍。上者投一兩金得無量倍。諭聲聞緣覺菩薩僧也。言日藏摩尼之珠者。有其三品。復下中上。下者能雨寶滿半閻浮提。中者能雨寶滿一閻浮提。上者能雨寶滿一四天下。今用日藏摩尼之寶以為諭。為更無過上也。言寶者有六義。一難得。二清凈。三威德。四莊嚴。五最勝。六不變。又大智度論云。寶又有三種。一者人寶。二者天寶。三者菩薩寶。言人寶者。得清凈光。得除毒除病除渴除饑除寒除熱除種種之苦。言天寶者。常逐天身輕而不重。與身不捨離。常與法語。言菩薩寶者。勝於天寶。今所說是菩薩之寶也。能知一切眾生死此生彼。由如明鏡見其面像。故以此寶為喻焉。
亦如閻浮檀金明凈柔軟令人喜見不為穢惡之所染著天帝若有眾生持此陀羅尼亦復如是乘斯善凈得生善道者。
述曰。第十凈金為諭。言閻浮
【現代漢語翻譯】 現代漢語譯本： 猶如日藏摩尼（Rizang Mani，意為太陽所藏的寶珠）之寶，清凈無瑕，潔凈如同虛空，光焰照耀通透，無不周遍。如果眾生持有此陀羅尼（Dharani，意為總持、真言），亦是如此。
述曰：第九，用摩尼贊德（Mani Zande）來比喻。說到日藏摩尼之寶，也稱為摩尼珠，又稱為無價神珠。真諦（Paramārtha）三藏說，寶珠有三種：一是如意珠（Cintamani，意為能滿足願望的寶珠），二是水精珠，三是吐金珠。如意珠，能滿足一切所求，比喻佛寶；水精珠，比喻法寶；吐金珠，比喻僧寶。就這吐金的比喻，又有上中下三品。下品，投入一兩黃金，能得千倍回報；中品，投入一兩黃金，能得萬倍回報；上品，投入一兩黃金，能得無量倍回報。比喻聲聞、緣覺、菩薩僧。說到日藏摩尼之珠，也有下中上三品。下品，能降下寶物，充滿半個閻浮提（Jambudvipa，意為南贍部洲）；中品，能降下寶物，充滿一個閻浮提；上品，能降下寶物，充滿一個四天下（Caturdvipa，意為四大部洲）。現在用日藏摩尼之寶來作比喻，是因為沒有比這更好的了。說到寶，有六個含義：一、難得；二、清凈；三、威德；四、莊嚴；五、最勝；六、不變。又，《大智度論》（Mahāprajñāpāramitāśāstra）說，寶有三種：一是人寶，二是天寶，三是菩薩寶。人寶，能得到清凈光，能消除毒、消除病、消除渴、消除饑、消除寒、消除熱、消除種種痛苦。天寶，常隨天身，輕而不重，與身不分離，常說法語。菩薩寶，勝於天寶。現在所說的是菩薩之寶，能知一切眾生死後生於何處，猶如明鏡照見面容。所以用此寶來作比喻。
亦如閻浮檀金（Jambudvipa gold，意為閻浮提的黃金），明亮潔凈，柔軟，令人喜見，不被污穢所染著。天帝，如果有眾生持有此陀羅尼，亦是如此，憑藉這善凈之業，得生善道。
述曰：第十，用凈金來比喻。說到閻浮
【English Translation】 English version: It is like the treasure of Rizang Mani (Rizang Mani, meaning the jewel hidden by the sun), pure and without blemish, as clean as the void, its light shining through, all-pervading. If sentient beings hold this Dharani (Dharani, meaning total retention, mantra), it is also like this.
Commentary: Ninth, using Mani Zande (Mani Zande) as a metaphor. Speaking of the treasure of Rizang Mani, it is also called Mani pearl, also called priceless divine pearl. Paramārtha Tripitaka said that there are three kinds of treasures: first, the Cintamani (Cintamani, meaning the wish-fulfilling jewel), second, the crystal pearl, and third, the gold-spitting pearl. The Cintamani, which can fulfill all wishes, is a metaphor for the Buddha Jewel; the crystal pearl is a metaphor for the Dharma Jewel; and the gold-spitting pearl is a metaphor for the Sangha Jewel. Regarding the metaphor of spitting gold, there are three grades: upper, middle, and lower. The lower grade, investing one ounce of gold, can yield a thousandfold return; the middle grade, investing one ounce of gold, can yield a ten thousandfold return; the upper grade, investing one ounce of gold, can yield immeasurable returns. This is a metaphor for the Sravaka, Pratyekabuddha, and Bodhisattva Sangha. Speaking of the Rizang Mani pearl, there are also three grades: lower, middle, and upper. The lower grade can rain down treasures, filling half of Jambudvipa (Jambudvipa, meaning the southern continent); the middle grade can rain down treasures, filling one Jambudvipa; the upper grade can rain down treasures, filling one Caturdvipa (Caturdvipa, meaning the four great continents). Now, the treasure of Rizang Mani is used as a metaphor because there is nothing better than it. Speaking of treasure, there are six meanings: first, difficult to obtain; second, pure; third, majestic virtue; fourth, adorned; fifth, most supreme; sixth, unchanging. Furthermore, the Mahāprajñāpāramitāśāstra says that there are three kinds of treasures: first, the human treasure; second, the heavenly treasure; and third, the Bodhisattva treasure. The human treasure can obtain pure light, eliminate poison, eliminate disease, eliminate thirst, eliminate hunger, eliminate cold, eliminate heat, and eliminate all kinds of suffering. The heavenly treasure always follows the heavenly body, light and not heavy, inseparable from the body, and always speaks the Dharma. The Bodhisattva treasure is superior to the heavenly treasure. What is being said now is the Bodhisattva treasure, which can know where all sentient beings will be reborn after death, just like a clear mirror reflecting the face. Therefore, this treasure is used as a metaphor.
It is also like Jambudvipa gold (Jambudvipa gold, meaning the gold of Jambudvipa), bright and clean, soft, pleasing to see, and not defiled by filth. Heavenly Emperor, if sentient beings hold this Dharani, it is also like this, relying on this pure karma, they will be reborn in good realms.
Commentary: Tenth, using pure gold as a metaphor. Speaking of Jambudvipa
檀金者。大智度論云。金有多種。一切現在金不如佛在世金。一切佛在世金不如閻浮檀金。故以此金贊其德也。又說。其金在於水底光徹于外。輪王出世此金方現。
天帝此陀羅尼所在之處若能書寫流通受持讀誦聽聞供養能如是者一切惡覺皆得清凈者。
述曰。第十一廣顯流通。文中有六意。一書寫。二流通。三受持。四讀誦。五聽聞。六供養。又依無上依經云。有十種受持。一書寫。二供養。三流傳。四諦聽。五自讀。六憶持。七自誦。八廣說。九思惟。十修行。前七得文。后兩得義。第八廣說通得文義。此有三人。前七是能持人。第八是能說人。后二能行人。能行但自利。能說但利他。能持通二種。前八是福德道。第九加行道。第十治障道也。
一切地獄諸苦悉皆消滅者。
述曰。第十二能破惡趣也。言能如是書寫流通者。一切惡趣悉皆消滅。
佛告天帝若人能書寫此陀羅尼安高幢上或安高山或安樓上乃至安置窣堵波中者。
述曰。第十三安置處所有其四處。一幢上。二山上。三樓上。四窣堵波中。安置此四處。有其二意。一高顯。二清凈。
天帝若有苾芻苾芻尼優婆塞優婆夷族姓男族姓女者。
述曰。第十四顯能敬人。有其六種。一比丘。二比丘尼。三優婆
【現代漢語翻譯】 現代漢語譯本 檀金（Tán jīn）：《大智度論》中說，金有多種，所有現在的金都不如佛在世時的金，所有佛在世時的金都不如閻浮檀金（Yán fú tán jīn）。所以用這種金來讚美佛的功德。又說，這種金在水底，光芒能穿透到外面。只有轉輪王（zhuǎn lún wáng）出世，這種金才會出現。 天帝（Tiān dì），如果有人能書寫、流通、受持、讀誦、聽聞、供養這個陀羅尼（tuó luó ní），那麼一切惡念都能得到清凈。 述曰：第十一部分廣泛闡釋流通。文中有六層含義：一是書寫，二是流通，三是受持，四是讀誦，五是聽聞，六是供養。另外，依據《無上依經》所說，有十種受持方式：一是書寫，二是供養，三是流傳，四是諦聽，五是自讀，六是憶持，七是自誦，八是廣說，九是思惟，十是修行。前七種是得到文字，后兩種是得到義理。第八種廣說，既能得到文字，又能得到義理。這裡有三種人，前七種是能持的人，第八種是能說的人，后兩種是能行的人。能行只是自利，能說只是利他，能持則兼顧兩種。前八種是福德道，第九種是加行道，第十種是治障道。 一切地獄的諸般痛苦，都能完全消滅。 述曰：第十二部分是能破除惡趣。意思是說，如果能像這樣書寫流通，那麼一切惡趣的痛苦都能完全消滅。 佛告訴天帝，如果有人能書寫這個陀羅尼，並把它安放在高高的旗桿上，或者高山上，或者樓上，乃至安放在窣堵波（sū dǔ pō）中。 述曰：第十三部分是安置處所，有四個地方：一是旗桿上，二是山上，三是樓上，四是窣堵波中。安放在這四個地方，有兩個用意：一是高顯，二是清凈。 天帝，如果有比丘（bǐ qiū）、比丘尼（bǐ qiū ní）、優婆塞（yōu pó sāi）、優婆夷（yōu pó yí）、族姓男、族姓女。
【English Translation】 English version 'Tán jīn' (Sandalwood Gold): The 'Mahaprajnaparamita Shastra' says that there are many kinds of gold. All present gold is inferior to the gold during the Buddha's time. All gold during the Buddha's time is inferior to 'Jambudvipa Gold' ('Yán fú tán jīn'). Therefore, this gold is used to praise the Buddha's virtues. It is also said that this gold is at the bottom of the water, and its light can penetrate outwards. Only when a 'Chakravartin King' ('zhuǎn lún wáng') appears in the world will this gold manifest. 'Tiān dì' (Heavenly Emperor), if someone can write, circulate, uphold, recite, listen to, and make offerings to this 'Dharani' ('tuó luó ní'), then all evil thoughts can be purified. Commentary: The eleventh section extensively explains circulation. There are six meanings in the text: first, writing; second, circulating; third, upholding; fourth, reciting; fifth, listening; and sixth, making offerings. Furthermore, according to the 'Anuttara-yogatantra Sutra', there are ten ways of upholding: first, writing; second, making offerings; third, transmitting; fourth, listening attentively; fifth, reading oneself; sixth, remembering; seventh, reciting oneself; eighth, widely explaining; ninth, contemplating; and tenth, practicing. The first seven obtain the text, and the last two obtain the meaning. The eighth, widely explaining, obtains both the text and the meaning. There are three types of people here: the first seven are those who can uphold, the eighth is the one who can speak, and the last two are those who can practice. Those who can practice only benefit themselves, those who can speak only benefit others, and those who can uphold benefit both. The first eight are the path of merit, the ninth is the path of application, and the tenth is the path of overcoming obstacles. All the sufferings of all hells will be completely extinguished. Commentary: The twelfth section is about being able to break through evil destinies. It means that if one can write and circulate in this way, then all the sufferings of all evil destinies will be completely extinguished. The Buddha told 'Tiān dì' (Heavenly Emperor), if someone can write this 'Dharani' and place it on a high banner pole, or on a high mountain, or on a building, or even place it in a 'Stupa' ('sū dǔ pō'). Commentary: The thirteenth section is about the places of placement, there are four places: first, on a banner pole; second, on a mountain; third, on a building; and fourth, in a 'Stupa'. Placing it in these four places has two intentions: first, to make it prominent; and second, to purify. 'Tiān dì' (Heavenly Emperor), if there are 'Bhikkhus' ('bǐ qiū'), 'Bhikkhunis' ('bǐ qiū ní'), 'Upasakas' ('yōu pó sāi'), 'Upasikas' ('yōu pó yí'), men of noble families, women of noble families.
塞。四優婆夷。五族姓男。六族姓女。有此六種。修行陀羅尼。
于幢等上或見或與幢相近其影映身或風吹陀羅尼上幢等上塵落在身上者。
述曰。第十五塵影沾身。言如是等人乃至影沾身。所有諸罪皆悉消滅也。
天帝彼諸眾生所有罪業應墮惡道地獄畜生閻羅王界餓鬼阿修羅身惡道之苦皆悉消滅不為罪垢之所染污者。
述曰。第十六廣除多苦。所有如此惡業。若彼塵影沾身者。一切罪垢皆悉消滅。不能染污。
天帝此等眾生為一切諸佛之所授記皆得不退轉于阿耨多羅三藐三菩提者。
述曰。第十七總明授記。言不退轉者。成就深心故名不退。依深心起勝進故名不轉。問曰。不退便足。何故更云不轉。答曰。不退者永斷勝障。身見等煩惱根本盡。故於修道中滅根本無明。不退者成就方便。不轉者成就般若。不退者成就十力。不轉者成就四無畏。不退者得初地菩提心不失因故。不轉者二地已上修行增長。是名不退轉差別。言阿耨多羅者無上。三者正藐者遍。三菩提者名覺。長耳三藏云。菩提有五種。一者發心菩提。二者伏心菩提。三者明心菩提。四者出到菩提。五者無上菩提。言發心菩提者。初發心於無量生死求阿耨多羅三藐三菩提故。從十信初心乃至十住。名發心菩提。言伏心
【現代漢語翻譯】 現代漢語譯本： 塞。四、優婆夷（Upasika，女居士）。五、族姓男。六、族姓女。有這六種人，修行陀羅尼（Dharani，總持）。
在幢等上面，或者看見，或者與幢相接近，它的影子映在身上，或者風吹陀羅尼上的幢等上面的塵土落在身上的人。
述曰：第十五，塵影沾身。說像這樣的人，乃至影子沾到身上，所有各種罪都全部消滅。
天帝（Deva-Indra），這些眾生所有的罪業，應墮入惡道，地獄（Naraka），畜生，閻羅王界（Yama-raja），餓鬼（Preta），阿修羅（Asura）身，惡道的痛苦，都全部消滅，不被罪惡所污染。
述曰：第十六，廣泛消除多種痛苦。所有這樣的惡業，如果那些塵影沾到身上的人，一切罪惡都全部消滅，不能夠污染。
天帝，這些眾生被一切諸佛所授記，都得到不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
述曰：第十七，總的說明授記。說不退轉，成就深心所以叫做不退。依靠深心生起殊勝的精進所以叫做不轉。問：不退就足夠了，為什麼還要說不轉？答：不退是永遠斷除殊勝的障礙，身見等煩惱的根本斷盡，所以在修道中滅除根本無明。不退是成就方便，不轉是成就般若（Prajna，智慧）。不退是成就十力，不轉是成就四無畏。不退是得到初地菩提心不失原因的緣故。不轉是二地以上修行增長。這叫做不退轉的差別。說阿耨多羅是無上，三是正，藐是遍，三菩提叫做覺。長耳三藏說，菩提有五種：一是發心菩提，二是伏心菩提，三是明心菩提，四是出到菩提，五是無上菩提。說發心菩提，是最初發心於無量生死中求阿耨多羅三藐三菩提的緣故。從十信初心乃至十住，叫做發心菩提。說伏心
【English Translation】 English version: Se. Four, Upasikas (female lay followers). Five, men of good families. Six, women of good families. These six types of people practice Dharani (mantras).
On banners and the like, either seeing them, or being close to the banners, their shadows reflected on the body, or the wind blowing dust from the Dharani-covered banners onto the body.
Commentary: Fifteenth, dust and shadows touching the body. It is said that such people, even if their shadows touch their bodies, all their sins will be extinguished.
Deva-Indra (Heavenly Emperor), all the sins of these beings, which should cause them to fall into evil paths, hell (Naraka), the realm of animals, the realm of Yama-raja (King Yama), the realm of hungry ghosts (Preta), the body of Asuras, the suffering of evil paths, will all be extinguished, and they will not be defiled by sin.
Commentary: Sixteenth, broadly eliminating much suffering. All such evil karma, if those dust and shadows touch the body, all sins will be extinguished and cannot defile them.
Deva-Indra, these beings are predicted by all the Buddhas to attain non-retrogression in Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).
Commentary: Seventeenth, generally explaining the prediction. Non-retrogression means achieving a deep mind, hence it is called non-retrogression. Relying on the deep mind to generate superior progress is called non-turning. Question: Non-retrogression is sufficient, why also say non-turning? Answer: Non-retrogression is the permanent severing of superior obstacles, the root of afflictions such as self-view is completely eradicated, so in the practice of the path, the fundamental ignorance is extinguished. Non-retrogression is the achievement of skillful means, non-turning is the achievement of Prajna (wisdom). Non-retrogression is the achievement of the ten powers, non-turning is the achievement of the four fearlessnesses. Non-retrogression is obtaining the Bodhi-mind of the first ground, not losing the cause. Non-turning is the increasing of practice from the second ground onwards. This is called the difference between non-retrogression and non-turning. Anuttara means unsurpassed, samyak means correct, sambodhi means enlightenment. The Tripiṭaka master with long ears said that there are five types of Bodhi: first, the Bodhi of generating the mind; second, the Bodhi of subduing the mind; third, the Bodhi of clarifying the mind; fourth, the Bodhi of reaching the destination; and fifth, the unsurpassed Bodhi. The Bodhi of generating the mind is the initial generation of the mind in immeasurable samsara to seek Anuttara-samyak-sambodhi. From the initial mind of the ten faiths up to the ten abodes, it is called the Bodhi of generating the mind. The Bodhi of subduing the mind
菩提者。為斷分別煩惱降伏其心。行般若波羅蜜。從十住十行十回向。此三賢位名伏心菩提。言明心菩提者。為觀三界平等得諸法實相畢竟清凈。從初地已上乃至七地。名為明心菩提。言出到菩提者。為于般若波羅蜜中得方便力。滅一切煩惱。見十方諸佛。得無量忍出過到薩般若海。從八地已上乃至十地。名出到菩提。言無上菩提者。為坐道場成等正覺。從十地乃至等覺妙覺。名為無上菩提。長耳三藏云。習種性已前名發心位。次三十心名伏心位。入初地至七地明心位。入后三地名出到位。無明種除名無上位。諸門分別如玄樞述。上來雖有十七段文不同。總是第七廣陳多福竟。
天帝何況更以多諸供具華鬘涂香末香寶幢幡蓋衣服瓔珞作諸莊嚴於四衢道造窣都波者。
述曰。第八建塔尊人。此大節中有六段經文。第一持供造塔。第二安置神咒。第三呈恭修供。第四標人顯德。第五佛子住持。第六全身寶塔。此即第一持供造塔。文有三種意。一持供。二示處。三造塔。持供者。即華鬘瓔珞涂香末香寶幢幡蓋也。言示處者。即是四衢道中也。爾雅曰。一路謂之道。二路謂之旁。三路謂之逵。四路謂之衢。此即四達之道也。言造塔者。即於此處可建塔也。
安置陀羅尼者。
述曰。第二安置神咒也。
【現代漢語翻譯】 現代漢語譯本 菩提（Bodhi，覺悟）是指爲了斷除分別煩惱，降伏其心，而修習般若波羅蜜（Prajna Paramita，智慧到彼岸）。從十住（Ten Abodes）、十行（Ten Practices）、十回向（Ten Dedications）這三個賢位，稱為伏心菩提。所謂明心菩提，是指爲了觀察三界平等，證得諸法實相，達到畢竟清凈。從初地（First Bhumi）以上，乃至七地（Seventh Bhumi），稱為明心菩提。所謂出到菩提，是指在般若波羅蜜中獲得方便力，滅除一切煩惱，見到十方諸佛，獲得無量忍，超出到達薩般若（Sarvajna，一切智）海。從八地（Eighth Bhumi）以上，乃至十地（Tenth Bhumi），名為出到菩提。所謂無上菩提，是指爲了坐在菩提道場成就等正覺（Samyak-sambuddha，正等正覺）。從十地乃至等覺（Almost Perfect Enlightenment），妙覺（Wonderful Enlightenment），名為無上菩提。長耳三藏說，習種性（Learning Nature）之前名為發心位（Initial Aspiration），其次三十心（Thirty Minds）名為伏心位，入初地至七地為明心位，入后三地名為出到位，無明種除名為無上位。諸門的分別如玄樞所述。以上雖有十七段文不同，總是第七廣陳多福完畢。
天帝（Deva，天神）！何況更以眾多的供具，如華鬘（garland，花環）、涂香（ointment，涂香）、末香（powdered incense，末香）、寶幢（jeweled banner，寶幢）、幡蓋（banner and canopy，幡蓋）、衣服（clothing，衣服）、瓔珞（necklace，瓔珞）等，作各種莊嚴，在四衢道（crossroads，十字路口）建造窣都波（stupa，佛塔）呢？
述曰：第八是建造佛塔以尊敬人。此大節中有六段經文。第一是持供造塔，第二是安置神咒，第三是呈恭修供，第四是標人顯德，第五是佛子住持，第六是全身寶塔。此即第一持供造塔。文有三種意義：一是持供，二是示處，三是造塔。持供是指華鬘、瓔珞、涂香、末香、寶幢、幡蓋。示處是指在四衢道中。《爾雅》說：一路叫做道，二路叫做旁，三路叫做逵，四路叫做衢。這是四通八達的道路。造塔是指可以在此處建造佛塔。
安置陀羅尼（dharani，咒語）
述曰：第二是安置神咒。
【English Translation】 English version Bodhi (Enlightenment) refers to the practice of Prajna Paramita (Perfection of Wisdom) in order to sever discriminating afflictions and subdue the mind. From the Three Worthy Positions of the Ten Abodes, Ten Practices, and Ten Dedications, this is called Subduing-the-Mind Bodhi. So-called Illuminating-the-Mind Bodhi refers to observing the equality of the Three Realms, realizing the true nature of all dharmas, and attaining ultimate purity. From the First Bhumi (Ground) upwards to the Seventh Bhumi, this is called Illuminating-the-Mind Bodhi. So-called Emerging-and-Arriving Bodhi refers to gaining the power of skillful means in Prajna Paramita, extinguishing all afflictions, seeing the Buddhas of the ten directions, gaining limitless forbearance, and transcending and arriving at the Sarvajna (All-Knowing) Sea. From the Eighth Bhumi upwards to the Tenth Bhumi, this is called Emerging-and-Arriving Bodhi. So-called Unsurpassed Bodhi refers to sitting in the Bodhi-mandala (Enlightenment site) and attaining Samyak-sambuddha (Perfect Enlightenment). From the Tenth Bhumi to Almost Perfect Enlightenment and Wonderful Enlightenment, this is called Unsurpassed Bodhi. The Tripitaka Master with Long Ears said that before the Learning Nature is the Initial Aspiration position, followed by the Thirty Minds as the Subduing-the-Mind position, entering the First Bhumi to the Seventh Bhumi is the Illuminating-the-Mind position, entering the last three Bhumis is the Emerging-and-Arriving position, and the removal of the seed of ignorance is the Unsurpassed position. The distinctions of the various gates are as described in the Profound Pivot. Although the above has seventeen different sections, it all concludes the seventh section on extensively displaying abundant blessings.
Heavenly Emperor (Deva)! How much more so if one were to use many offerings, such as garlands (garland), ointments (ointment), powdered incense (powdered incense), jeweled banners (jeweled banner), banners and canopies (banner and canopy), clothing (clothing), necklaces (necklace), and other adornments, to build stupas (stupa) at the crossroads (crossroads)?
The commentary says: The eighth is building pagodas to honor people. In this major section, there are six passages of scripture. The first is holding offerings to build pagodas, the second is placing divine mantras, the third is presenting respectful offerings, the fourth is marking people and displaying virtues, the fifth is Buddhist disciples maintaining, and the sixth is whole-body precious pagodas. This is the first, holding offerings to build pagodas. The text has three meanings: first, holding offerings; second, indicating the location; and third, building pagodas. Holding offerings refers to garlands, necklaces, ointments, powdered incense, jeweled banners, and canopies. Indicating the location refers to being in the crossroads. The Erya says: One road is called a 'dao,' two roads are called 'pang,' three roads are called 'kui,' and four roads are called 'qu.' This is a road that reaches in all directions. Building pagodas refers to being able to build pagodas in this location.
Placing Dharani (dharani)
The commentary says: The second is placing divine mantras.
合掌恭敬旋繞行道歸依禮拜者。
述曰。第三呈恭修供。文中有六意。一合掌。二恭敬。三旋繞。四行道。五歸依。六禮拜。言禮拜者。大智度論云。有其三種。一下品。二中品。三上品。言下品禮者但合掌。中品禮者䠒跪。上品禮者五體著地。此脩敬之至也。
天帝彼人能如是供養者名摩訶薩埵者。
述曰。第四標人顯德。若人能如是名摩訶薩埵也。此云大有情也。
真是佛子持法棟樑者。
述曰。第五佛子住持。言真是佛子者。為能紹隆聖種故名佛子也。梁朝攝論云。佛子有其五義。一以大乘為種。二以般若為母。三以定為胎。四以大悲為乳。五以諸佛為父。所以名為佛子。真諦三藏云。成眾生身必須五事。一父二母三種子四胎五乳。若有父無母亦不得。若有父母無種子亦不得。若有父母種子無胎藏亦不得。若有父母種子胎藏無乳母亦不得生。要須具此五緣方始成子。今者佛子亦復如是。
又是如來全身舍利窣堵波塔者。
述曰。第六全身寶塔。言舍利者。此云身也。窣堵波者是真塔。依涅槃經云。造塔有其四種。一輪王。二聲聞。三辟支佛。四如來。如此四種人應為起塔。又真諦三藏云。因緣說。明八種人應為起塔。一佛。二菩薩。三辟支佛。四阿羅漢。
【現代漢語翻譯】 現代漢語譯本：
合掌恭敬，旋繞行道，歸依禮拜的人。
述曰：第三部分是呈現恭敬的修供，文中有六層含義：一是合掌，二是恭敬，三是旋繞，四是行道，五是歸依，六是禮拜。說到禮拜，《大智度論》中說，禮拜有三種：下品、中品和上品。下品禮是僅僅合掌，中品禮是跪拜，上品禮是五體投地。這是修習恭敬的極致。
天帝，那人如果能夠這樣供養，就名為摩訶薩埵（Mahasattva，大菩薩） 。
述曰：第四部分是標明人物，彰顯功德。如果有人能夠這樣做，就名為摩訶薩埵（Mahasattva）。摩訶薩埵（Mahasattva）的意思是『大有情』。
真是佛子，是持法的棟樑。
述曰：第五部分是佛子住持。說『真是佛子』，是因為能夠紹隆聖種，所以稱為佛子。梁朝的《攝大乘論》中說，佛子有五個方面的含義：一是以大乘為種子，二是以般若為母親，三是以定為胎，四是以大悲為乳，五是以諸佛為父親。所以稱為佛子。真諦三藏說，成就眾生之身必須具備五件事：一是父親，二是母親，三是種子，四是胎藏，五是乳母。如果只有父親沒有母親也不行，如果只有父母沒有種子也不行，如果只有父母和種子沒有胎藏也不行，如果只有父母、種子和胎藏沒有乳母也不能出生。必須具備這五個條件才能成為孩子。現在的佛子也是這樣。
又是如來全身舍利窣堵波塔（Stupa，塔）。
述曰：第六部分是全身寶塔。說到舍利（Sarira），意思是『身』。窣堵波（Stupa）是真塔。依據《涅槃經》所說，造塔有四種人可以造：一是輪王，二是聲聞，三是辟支佛，四是如來。這四種人應該為他們建造佛塔。另外，真諦三藏說，根據因緣說，有八種人應該為他們建造佛塔：一佛，二菩薩，三辟支佛，四阿羅漢。
【English Translation】 English version:
Those who join their palms in reverence, circumambulate, practice the path, take refuge, and prostrate in worship.
Commentary: The third part presents the offering of reverence, and the text contains six meanings: first, joining palms; second, reverence; third, circumambulation; fourth, practicing the path; fifth, taking refuge; and sixth, prostration. Regarding prostration, the *Mahaprajnaparamita-sastra* says that there are three types of prostration: inferior, intermediate, and superior. Inferior prostration is simply joining the palms; intermediate prostration is kneeling; and superior prostration is touching the ground with the five limbs. This is the ultimate in cultivating reverence.
O, Indra (Heavenly Emperor), if a person can make offerings in this way, they are called a Mahasattva (great being).
Commentary: The fourth part identifies the person and reveals their virtue. If a person can do this, they are called a Mahasattva. Mahasattva means 'great sentient being'.
They are truly a Buddha-child, a pillar upholding the Dharma.
Commentary: The fifth part is the Buddha-child upholding [the Dharma]. Saying 'truly a Buddha-child' is because they are able to continue the lineage of the sages, therefore they are called a Buddha-child. The *She Lun* of the Liang Dynasty says that a Buddha-child has five meanings: first, taking the Mahayana as the seed; second, taking Prajna (wisdom) as the mother; third, taking Samadhi (meditation) as the womb; fourth, taking great compassion as the milk; and fifth, taking all Buddhas as the father. Therefore, they are called a Buddha-child. Paramartha (Zhen諦) says that to form the body of a sentient being, five things are necessary: a father, a mother, a seed, a womb, and milk. If there is a father but no mother, it will not work. If there are parents but no seed, it will not work. If there are parents and a seed but no womb, it will not work. If there are parents, a seed, and a womb but no milk, it cannot be born. One must have these five conditions to become a child. The Buddha-child is also like this.
They are also a Stupa (shrine) containing the complete body relics of the Tathagata (Thus Come One).
Commentary: The sixth part is the precious stupa of the complete body. Regarding Sarira (relics), it means 'body'. Stupa is a true stupa. According to the *Nirvana Sutra*, there are four types of people for whom stupas should be built: first, a Wheel-Turning King; second, a Sravaka (voice-hearer); third, a Pratyekabuddha (solitary Buddha); and fourth, a Tathagata. Stupas should be built for these four types of people. Furthermore, Paramartha says that according to the causal conditions, there are eight types of people for whom stupas should be built: a Buddha, a Bodhisattva, a Pratyekabuddha, and an Arhat.
五須陀洹。六斯陀含。七阿那含。八輪王。言輪王塔者。一露盤見之不得禮拜。何以故。非聖塔故。須陀洹二露盤。斯陀含三露盤。阿那含四露盤。阿羅漢五露盤。辟支佛六露盤。菩薩七露盤。如來八露盤。問曰。何為造塔有此差別。答曰。有三意故。一表人勝。二令他信。三為報恩。佛者無上慈父。能生一切眾生二種身故。一者肉身。二者法身。肉身形像。法身智慧。言塔者墳墓也。安之在處。言父母者。但是寄生也。梵云設利羅。此云體也。即是舍利之體。今此塔中不須更安舍利。即是其舍利之塔也。與法華經供養塔無異也。上來雖有六段不同。總是第八建塔尊人竟。
爾時閻羅法王於時夜分來詣佛所到已以種種天衣妙華涂香末香莊嚴供養佛已者。
述曰。第九靜息護持。此大節中有五段經文。第一靜息嚴供。第二脩敬歸依。第三述詞稱讚。第四隨逐守護。第五嘆人護念。此即第一靜息嚴供。以種種天衣妙華種種供養也。問曰。既是鬼主。云何得衣以為供養。答曰。大智度論云。由方便見敬物皆言天衣。為此妙衣故名天衣。又云。為佛說法。諸天雨衣散華供養如來。所以一切眾及諸鬼神皆悉得之。既得衣已還用獻佛。故言種種天衣而以供養。
繞佛七匝頂禮佛足者。
述曰。第二脩敬歸
【現代漢語翻譯】 現代漢語譯本 五、須陀洹（Sotapanna，入流果）。六、斯陀含（Sakadagamin，一來果）。七、阿那含（Anagamin，不還果）。八、輪王（轉輪聖王）。說到輪王塔，一層露盤，見到后不必禮拜。為什麼呢？因為它不是聖塔。須陀洹兩層露盤。斯陀含三層露盤。阿那含四層露盤。阿羅漢五層露盤。辟支佛六層露盤。菩薩七層露盤。如來八層露盤。問：為什麼造塔有這樣的差別？答：有三個原因。一是表彰人的殊勝。二是使他人信服。三是爲了報恩。佛是無上慈父，能生一切眾生的兩種身：一是肉身，二是法身。肉身是形像，法身是智慧。說到塔，就是墳墓。安置之處。說到父母，只是寄生之處。梵語設利羅（Sarira），這裡說是『體』，就是舍利之體。現在這塔中不需要再安放舍利，它就是舍利之塔。與《法華經》中供養塔沒有區別。上面雖然有六種不同，總歸是第八建塔尊人完畢。
當時閻羅法王在夜間來到佛陀處所，到達後用各種天衣、妙華、涂香、末香莊嚴供養佛陀。
述曰：第九靜息護持。這大段中有五段經文。第一，靜息嚴供。第二，脩敬歸依。第三，述詞稱讚。第四，隨逐守護。第五，嘆人護念。這即是第一靜息嚴供，用各種天衣妙華種種供養。問：既然是鬼主，怎麼會有天衣用來供養？答：《大智度論》說，由於方便，見到敬物都說是天衣。因為這妙衣，所以名為天衣。又說，為佛說法時，諸天雨衣散華供養如來。所以一切眾及諸鬼神都能得到。得到天衣后還用來獻佛，所以說用各種天衣來供養。
繞佛七匝，頂禮佛足。
述曰：第二脩敬歸依。
【English Translation】 English version Five, Sotapanna (Sotapanna, Stream-enterer). Six, Sakadagamin (Sakadagamin, Once-returner). Seven, Anagamin (Anagamin, Non-returner). Eight, Wheel-Turning King (Chakravartin). Speaking of the Wheel-Turning King's stupa, it has one tier of dew plates, and one need not bow upon seeing it. Why? Because it is not a sacred stupa. A Sotapanna has two tiers of dew plates. A Sakadagamin has three tiers of dew plates. An Anagamin has four tiers of dew plates. An Arhat has five tiers of dew plates. A Pratyekabuddha has six tiers of dew plates. A Bodhisattva has seven tiers of dew plates. A Tathagata has eight tiers of dew plates. Question: Why are there such differences in building stupas? Answer: There are three reasons. First, to signify the superiority of the person. Second, to make others believe. Third, to repay kindness. The Buddha is the supreme compassionate father, capable of producing two kinds of bodies for all sentient beings: first, the physical body; second, the Dharma body. The physical body is the form, and the Dharma body is wisdom. Speaking of a stupa, it is a tomb. A place to enshrine. Speaking of parents, they are merely places of temporary dwelling. In Sanskrit, it is 'Sarira', here it is said to be 'body', which is the body of the relics. Now, there is no need to place relics in this stupa, it is the stupa of the relics. It is no different from the stupas offered to in the Lotus Sutra. Although there are six differences mentioned above, they all conclude with the eighth section on the venerable person who built the stupa.
At that time, King Yama (Yama, the King of the Underworld) came to the Buddha's place at night, and upon arriving, adorned and made offerings to the Buddha with various heavenly garments, wonderful flowers, scented ointments, and powdered incense.
Commentary: Ninth, Tranquility and Protection. In this large section, there are five passages of scripture. First, Tranquility and Solemn Offerings. Second, Cultivating Respect and Taking Refuge. Third, Recounting Words of Praise. Fourth, Following and Protecting. Fifth, Praising People for Protecting and Cherishing. This is the first, Tranquility and Solemn Offerings, making various offerings with various heavenly garments and wonderful flowers. Question: Since he is the lord of ghosts, how could he have heavenly garments to make offerings? Answer: The 'Mahaprajnaparamita Sastra' says that due to skillful means, seeing respectful objects, one calls them all heavenly garments. Because of these wonderful garments, they are called heavenly garments. It also says that when the Buddha preaches the Dharma, the devas rain down garments and scatter flowers to make offerings to the Tathagata. Therefore, all assemblies and all ghosts and spirits can obtain them. After obtaining the heavenly garments, they use them to offer to the Buddha, so it is said that they make offerings with various heavenly garments.
He circumambulated the Buddha seven times and prostrated himself at the Buddha's feet.
Commentary: Second, Cultivating Respect and Taking Refuge.
依。文中有二意。一行道。二禮拜。言行道者。即繞佛七匝也。提謂經曰。行道七匝者。以應七覺分度七世父母也。禮拜者。有其三品。如上所述。
而作是言我聞如來演說贊持大力陀羅尼者。
述曰。第三述詞稱讚也。
我常隨逐守護不令持者墮于地獄者。
述曰。第四隨逐守護也。
以彼隨順如來言教而護念之者。
述曰。第五嘆人護念。上來雖有五段不同。總是第九靜息護持竟。
爾時護世四天王繞佛三匝者。
述曰。第十天王更請。此大節中有其兩段經文。第一天王脩敬。初標天。后脩敬。言標天者。即是四天王也。俱舍云。在須彌山第四層級。亦云住持雙山須上。其四天王在須彌山四面而住。樓炭經曰。須彌山東面有提頭賴吒天王城。以七寶莊嚴。七重城壁。七重行樹。其城四面有七寶池。此天身量長五百尺。壽命五百歲。人間五十年當彼天一日一夜。三十日為一月。十二月為一年。如是壽命五百歲。修中下品十善得生其中。其提頭賴吒天王管二部鬼神。東弗婆提不令鬼神損害。言二部者。一乾闥婆。二毗舍阇。須彌山南面有毗樓勒叉天王城。亦以七寶。亦有七重城壁七重行樹。其城四面亦有七寶池。此天身量長五百尺。壽命同前。修中下品十善得生彼
【現代漢語翻譯】 現代漢語譯本： 依。文中有二意：一是行道，二是禮拜。所謂行道，就是繞佛七圈。《提謂經》說：『行道七圈，是爲了應和七覺分，超度七世父母。』禮拜有三種品級，如上所述。
『而作是言我聞如來演說贊持大力陀羅尼者。』
述曰：第三是敘述詞語，進行稱讚。
『我常隨逐守護不令持者墮于地獄者。』
述曰：第四是隨從追逐，進行守護。
『以彼隨順如來言教而護念之者。』
述曰：第五是讚歎人們的護持和憶念。以上雖然有五個段落的不同，總歸都是第九靜息護持完畢。
『爾時護世四天王繞佛三匝者。』
述曰：第十是四天王再次請求。這大的章節中有兩段經文。第一段是天王脩敬，先標明天，然後是脩敬。所謂標明天，就是指四天王。《俱舍論》說，他們位於須彌山的第四層級，也說住在持雙山須彌山上。這四天王住在須彌山的四面。樓炭經說，須彌山東面有提頭賴吒天王（Dhṛtarāṣṭra，持國天）的城池，用七寶莊嚴，有七重城墻，七重行樹。城池四面有七寶池。這位天王身高五百尺，壽命五百歲。人間五十年相當於他的一天一夜，三十天為一月，十二月為一年。修中下品十善可以往生其中。提頭賴吒天王掌管兩部鬼神，不讓鬼神損害東弗婆提（Pūrvavideha，東勝身洲）。所謂兩部，一是乾闥婆（Gandharva，香陰神），二是毗舍阇（Piśāca，啖精氣鬼）。須彌山南面有毗樓勒叉天王（Virūḍhaka，增長天）的城池，也是用七寶建造，也有七重城墻七重行樹。城池四面也有七寶池。這位天王身高五百尺，壽命與前者相同。修中下品十善可以往生那裡。
【English Translation】 English version: According to the text, there are two meanings: one is 'walking the path' (行道), and the other is 'prostration' (禮拜). 'Walking the path' means circumambulating the Buddha seven times. The Tiwai Sutra says: 'Circumambulating the path seven times is to correspond to the Seven Factors of Enlightenment (七覺分) and to liberate the parents of seven lifetimes.' Prostration has three levels, as described above.
'And saying, 'I have heard the Tathagata expounding and praising the Great Powerful Dharani (大力陀羅尼).' '
Commentary: The third is to describe the words and offer praise.
'I will always follow and protect, not allowing those who uphold it to fall into hell.'
Commentary: The fourth is to follow and protect.
'Because they accord with the Tathagata's teachings and protect and remember it.'
Commentary: The fifth is to praise people's protection and mindfulness. Although there are five different sections above, they all conclude the ninth section on 'Quietly Ceasing and Protecting.'
'At that time, the Four Guardian Kings (護世四天王) circumambulated the Buddha three times.'
Commentary: The tenth is the Four Heavenly Kings requesting again. In this large section, there are two parts of the scripture. The first part is the Heavenly Kings showing respect, first identifying the heavens, and then showing respect. Identifying the heavens refers to the Four Heavenly Kings. The Kośa says that they are located on the fourth level of Mount Sumeru (須彌山), and also says that they reside on the Sumeru above the Holding Double Mountain. These Four Heavenly Kings reside on the four sides of Mount Sumeru. The Loutan Sutra says that on the east side of Mount Sumeru is the city of Dhṛtarāṣṭra (提頭賴吒天王, 持國天), adorned with the seven treasures, with seven layers of city walls and seven rows of trees. On the four sides of the city are seven treasure ponds. This Heavenly King is five hundred feet tall and has a lifespan of five hundred years. Fifty years in the human realm is equivalent to one day and night for him, thirty days make a month, and twelve months make a year. Cultivating the middle and lower grades of the ten virtues allows one to be reborn there. Dhṛtarāṣṭra governs two classes of ghosts and spirits, preventing them from harming Pūrvavideha (東弗婆提, 東勝身洲). The two classes are the Gandharvas (乾闥婆, 香陰神) and the Piśācas (毗舍阇, 啖精氣鬼). On the south side of Mount Sumeru is the city of Virūḍhaka (毗樓勒叉天王, 增長天), also built with the seven treasures, with seven layers of city walls and seven rows of trees. On the four sides of the city are also seven treasure ponds. This Heavenly King is five hundred feet tall and has the same lifespan as the previous one. Cultivating the middle and lower grades of the ten virtues allows one to be reborn there.
天。其二部眾者。一鳩槃荼。二薜荔多。其毗樓勒叉管此二眾。于南贍部洲不令鬼神侵損。須彌山西面有毗樓博叉天王宮。亦以七寶所成。池樹城壁亦復如是。修中下品十善得生此中。亦管二部鬼神眾。擁護西衢那尼不令鬼神侵害。二部者。一龍。二富單那。北方毗沙門者。城壁身量壽命日月歲數並同。亦管領二部鬼神。擁護北郁單不令鬼神侵害眾生。言二部者。一夜叉。二羅剎。言脩敬者。即是繞佛三匝也。提謂經云。三匝者。應三界滅三世罪。除三毒應三業也。
白佛言世尊唯愿如來為我廣說持陀羅尼法者。
述曰。第二請宣持法。上來雖有兩段不同。總是天王更請文竟。
爾時佛告四天王汝今諦聽我當爲汝宣說受持此陀羅尼法者。
述曰。第十一如來正答。即此大節中文有六段經文。第一如來許說。第二顯短命位。第三潔凈克時。第四明誦神咒。第五增壽除病。第六滅障壞苦。此即是第一如來許說。
亦為短命諸眾生說者。
述曰。第二顯短命位者。有其三種。一慧命。二戒命。三壽命。言慧命者。般若經云。有為無漏聖慧修空不絕。以慧為命由不放逸生。十地論云。修空聖智生。戒命者。亦名凈命。勝天王般若經云。離四邪命故名凈戒。凈戒者由不破戒故。言壽命者。
【現代漢語翻譯】 現代漢語譯本：天。其二部眾者：一，鳩槃荼（Kumbhanda，一種惡鬼）；二，薜荔多（Preta，餓鬼）。毗樓勒叉（Virudhaka，增長天王）管領這兩類部眾，在南贍部洲（Jambudvipa，我們所居住的大陸）不讓鬼神侵擾損害。須彌山（Mount Sumeru，佛教宇宙觀中的聖山）西面有毗樓博叉（Virupaksha，廣目天王）天王宮，也是用七寶所成，池、樹、城壁也同樣如此。修習中下品十善的人可以往生到這裡。他也管領兩類鬼神眾，擁護西瞿陀尼（Aparagodaniya，四大部洲之一）不讓鬼神侵害。這兩類是：一，龍（Naga，一種神獸）；二，富單那（Putana，臭餓鬼）。北方毗沙門（Vaisravana，多聞天王）天王，城壁、身量、壽命、日月歲數都相同。也管領兩類鬼神，擁護北郁單越（Uttarakuru，四大部洲之一）不讓鬼神侵害眾生。所說的兩類是：一，夜叉（Yaksa，一種守護神）；二，羅剎（Rakshasa，一種惡鬼）。所說的脩敬，就是繞佛三匝。提謂經中說，繞佛三匝，應滅三界（欲界、色界、無色界）的罪，消除三世（過去、現在、未來）的罪，去除三毒（貪、嗔、癡），對應身、口、意三業。 白佛言：『世尊，唯愿如來為我廣說持陀羅尼（Dharani，總持）法。』 述曰：第二，請求宣說持法。上面雖然有兩段不同，總是天王再次請求經文完畢。 爾時，佛告四天王：『汝今諦聽，我當爲汝宣說受持此陀羅尼法者。』 述曰：第十一，如來正式回答。即此大節中文有六段經文。第一，如來許諾宣說。第二，顯示短命的類別。第三，潔凈和確定時間。第四，說明誦持神咒。第五，增長壽命，消除疾病。第六，滅除障礙，破壞痛苦。這即是第一，如來許諾宣說。 『亦為短命諸眾生說』者。 述曰：第二，顯示短命的類別。有三種：一，慧命（wisdom-life）；二，戒命（precept-life）；三，壽命（lifespan）。所說慧命，般若經中說，有為無漏的聖慧修空不絕，以智慧為生命，由於不放逸而生。十地論中說，修空聖智生。戒命，也叫凈命。勝天王般若經中說，離開四種邪命，所以叫凈戒。凈戒，由於不破戒的緣故。所說壽命。
【English Translation】 English version: The Devas. Among their two classes of beings are: first, the Kumbhandas (a type of demon); second, the Pretas (hungry ghosts). Virudhaka (the Guardian King of the South) governs these two classes, preventing ghosts and spirits from harming beings in Jambudvipa (the continent where we live). To the west of Mount Sumeru (the sacred mountain in Buddhist cosmology) is the palace of Virupaksha (the Guardian King of the West), also made of the seven treasures, with ponds, trees, and city walls likewise. Those who cultivate the middle and lower grades of the ten virtues are born here. He also governs two classes of ghosts and spirits, protecting Aparagodaniya (one of the four great continents) from harm by ghosts and spirits. These two classes are: first, the Nagas (a type of divine serpent); second, the Putanas (foul-smelling hungry ghosts). Vaisravana (the Guardian King of the North), his city walls, body size, lifespan, days, months, and years are all the same. He also governs two classes of ghosts and spirits, protecting Uttarakuru (one of the four great continents) from harm to sentient beings by ghosts and spirits. The two classes are: first, the Yakshas (a type of guardian deity); second, the Rakshasas (a type of demon). What is meant by reverence is circumambulating the Buddha three times. The Tiwei Sutra says that circumambulating the Buddha three times corresponds to extinguishing the sins of the three realms (the desire realm, the form realm, and the formless realm), eliminating the sins of the three periods of time (past, present, and future), removing the three poisons (greed, hatred, and delusion), and corresponding to the three karmas of body, speech, and mind. The Four Heavenly Kings said to the Buddha: 'World-Honored One, I wish that the Tathagata would extensively explain to me the Dharma of upholding the Dharani (a type of mantra).' Commentary: Second, requesting the proclamation of the Dharma of upholding. Although the above has two different sections, it is all the Heavenly Kings requesting the text again, ending here. At that time, the Buddha told the Four Heavenly Kings: 'Listen attentively now, I will explain to you the Dharma of receiving and upholding this Dharani.' Commentary: Eleventh, the Tathagata's formal reply. Within this major section, there are six sections of scripture. First, the Tathagata promises to speak. Second, revealing the categories of short life. Third, cleanliness and determining the time. Fourth, explaining the recitation of the divine mantra. Fifth, increasing lifespan and eliminating illness. Sixth, extinguishing obstacles and destroying suffering. This is the first, the Tathagata's promise to speak. 'Also speaking for those sentient beings with short lives.' Commentary: Second, revealing the categories of short life. There are three types: first, wisdom-life; second, precept-life; third, lifespan. What is meant by wisdom-life, the Prajna Sutra says, 'The conditioned, unconditioned, undefiled holy wisdom cultivates emptiness without ceasing, taking wisdom as life, arising from non-negligence.' The Ten Stages Sutra says, 'Holy wisdom arises from cultivating emptiness.' Precept-life is also called pure life. The Victorious Heavenly King Prajna Sutra says, 'Leaving the four wrong livelihoods is called pure precepts.' Pure precepts are due to not breaking the precepts. What is meant by lifespan.
為識所持故名壽命。
當先洗浴著新凈衣白月圓滿十五日時者。
述曰。第三潔凈克時。
持齊誦此陀羅尼滿其千遍者。
述曰。第四明誦神咒。
令短命眾生還得增壽永離病苦者。
述曰。第五增壽除病。
一切業障悉皆消滅者。
述曰。第六滅障除苦。上來雖有六段經文不同。總是第十一如來答說竟。
一切地獄諸苦亦得解脫諸飛鳥畜生含靈之類聞此陀羅尼一經于耳盡此一身更不復受者。
述曰。第十二略顯威嚴。此大節中有十七段經文不同。第一舍畜生身。第二現病得除。第三當病消滅。第四不墮惡道。第五得生凈土。第六不受胞胎。第七蓮華化生。第八常識宿命。第九咒土遺骸。第十誦持消供。第十一得生極樂。第十二證大涅槃。第十三延命受樂。第十四生十方國。第十五奉覲如來。第十六得餐妙義。第十七蒙尊受記。此則第一聞咒。舍畜生身也。即顯陀羅尼大神力也。
佛言告天帝若遇大惡病聞此陀羅尼即得永離者。
述曰。第二現病得除。
一切諸病亦得消滅者。
述曰。第三當病消滅。
應墮惡道亦得除斷者。
述曰。第四不墮惡道。
即得往生寂靜世界者。
述曰。第五得生凈土
【現代漢語翻譯】 現代漢語譯本： 『為識所持故名壽命。』——因為有『識』（consciousness）的執持，所以稱之為『壽命』。 『當先洗浴著新凈衣白月圓滿十五日時者。』——應當先沐浴，穿上乾淨的新衣服，在白月（指農曆上半月）圓滿的十五日進行。 述曰：第三潔凈克時。——這是說第三個要點是潔凈並選擇吉時。 『持齊誦此陀羅尼滿其千遍者。』——持齋戒並誦唸此陀羅尼，念滿一千遍。 述曰：第四明誦神咒。——這是說第四個要點是清晰地誦唸神咒。 『令短命眾生還得增壽永離病苦者。』——使短命的眾生能夠增壽，永遠脫離病苦。 述曰：第五增壽除病。——這是說第五個要點是增壽並消除疾病。 『一切業障悉皆消滅者。』——一切業障都能夠完全消滅。 述曰：第六滅障除苦。上來雖有六段經文不同。總是第十一如來答說竟。——這是說第六個要點是消除業障和痛苦。以上雖然有六段經文，內容有所不同，但都是第十一如來回答的內容。 『一切地獄諸苦亦得解脫諸飛鳥畜生含靈之類聞此陀羅尼一經于耳盡此一身更不復受者。』——一切地獄的痛苦也能得到解脫，各種飛鳥、畜生等有靈性的眾生，聽到此陀羅尼一次，盡此一生，便不再受畜生之身。 述曰：第十二略顯威嚴。此大節中有十七段經文不同。第一舍畜生身。第二現病得除。第三當病消滅。第四不墮惡道。第五得生凈土。第六不受胞胎。第七蓮華化生。第八常識宿命。第九咒土遺骸。第十誦持消供。第十一得生極樂。第十二證大涅槃。第十三延命受樂。第十四生十方國。第十五奉覲如來。第十六得餐妙義。第十七蒙尊受記。此則第一聞咒。舍畜生身也。即顯陀羅尼大神力也。——這是說第十二個要點是簡略地顯示陀羅尼的威嚴。這大段中有十七段經文，內容有所不同。第一是捨棄畜生之身，第二是現有的疾病得以消除，第三是未來的疾病得以消滅，第四是不墮入惡道，第五是得以往生凈土，第六是不受胞胎之苦，第七是蓮花化生，第八是常能知曉宿命，第九是對著泥土和遺骸誦咒，第十是誦持陀羅尼以消除供養，第十一是得以往生極樂世界，第十二是證得大涅槃，第十三是延長壽命享受快樂，第十四是往生十方佛國，第十五是奉覲如來，第十六是得餐微妙的佛法，第十七是蒙受佛的授記。這是第一種情況，聽到咒語便捨棄畜生之身，這顯示了陀羅尼的大神力。 『佛言告天帝若遇大惡病聞此陀羅尼即得永離者。』——佛告訴天帝釋（Śakra）：如果遇到大惡病，聽到此陀羅尼就能永遠脫離。 述曰：第二現病得除。——這是說第二種情況是現有的疾病得以消除。 『一切諸病亦得消滅者。』——一切疾病也都能消滅。 述曰：第三當病消滅。——這是說第三種情況是未來的疾病得以消滅。 『應墮惡道亦得除斷者。』——本應墮入惡道也能得以消除斷絕。 述曰：第四不墮惡道。——這是說第四種情況是不墮入惡道。 『即得往生寂靜世界者。』——就能往生寂靜世界。 述曰：第五得生凈土。——這是說第五種情況是得以往生凈土。
【English Translation】 English version: 'Because it is held by consciousness, it is called life.' - Because of the holding of 'consciousness' (識), it is called 'life' (壽命). 'When first bathing and wearing new clean clothes on the fifteenth day when the white moon is full.' - One should first bathe, put on clean new clothes, and perform this on the fifteenth day when the white moon (referring to the first half of the lunar month) is full. Commentary: The third is cleanliness and choosing an auspicious time. - This means the third key point is to be clean and choose an auspicious time. 'Those who uphold the precepts and recite this Dharani a thousand times.' - Those who observe the precepts and recite this Dharani, reciting it a thousand times. Commentary: The fourth is clearly reciting the divine mantra. - This means the fourth key point is to clearly recite the divine mantra. 'Causing short-lived beings to gain increased lifespan and be forever free from the suffering of illness.' - Enabling short-lived beings to increase their lifespan and be forever free from the suffering of illness. Commentary: The fifth is increasing lifespan and removing illness. - This means the fifth key point is to increase lifespan and eliminate illness. 'All karmic obstacles will be completely eliminated.' - All karmic obstacles can be completely eliminated. Commentary: The sixth is eliminating obstacles and removing suffering. Although there are six different sections of scripture above, they are all the eleventh Tathagata's completed answer. - This means the sixth key point is to eliminate karmic obstacles and suffering. Although there are six sections of scripture above with different content, they are all the content of the eleventh Tathagata's answer. 'All the sufferings of all hells are also liberated, and all flying birds, livestock, and sentient beings who hear this Dharani once in their ears will not receive this body again after this life.' - All the sufferings of all hells can also be liberated, and various flying birds, livestock, and other sentient beings who hear this Dharani once will not receive the body of an animal again after this life. Commentary: The twelfth briefly reveals the majesty. There are seventeen different sections of scripture in this major section. First, abandoning the animal body. Second, present illnesses are removed. Third, future illnesses are eliminated. Fourth, not falling into evil paths. Fifth, being born in pure lands. Sixth, not receiving womb birth. Seventh, being born from a lotus flower. Eighth, always knowing past lives. Ninth, chanting over earth and remains. Tenth, reciting and upholding to eliminate offerings. Eleventh, being born in the Land of Ultimate Bliss. Twelfth, attaining Great Nirvana. Thirteenth, extending life and enjoying happiness. Fourteenth, being born in the ten directions of countries. Fifteenth, paying homage to the Tathagata. Sixteenth, partaking of wonderful meanings. Seventeenth, receiving predictions from the honored one. This is the first case, abandoning the animal body upon hearing the mantra. This reveals the great divine power of the Dharani. - This means the twelfth key point is to briefly reveal the majesty of the Dharani. There are seventeen sections of scripture in this major section with different content. The first is abandoning the animal body, the second is that existing illnesses are eliminated, the third is that future illnesses are eliminated, the fourth is not falling into evil paths, the fifth is being born in pure lands, the sixth is not suffering from womb birth, the seventh is being born from a lotus flower, the eighth is always being able to know past lives, the ninth is chanting mantras over earth and remains, the tenth is reciting and upholding the Dharani to eliminate offerings, the eleventh is being born in the Land of Ultimate Bliss, the twelfth is attaining Great Nirvana, the thirteenth is extending life and enjoying happiness, the fourteenth is being born in the Buddha lands of the ten directions, the fifteenth is paying homage to the Tathagata, the sixteenth is partaking of the wonderful Dharma, and the seventeenth is receiving predictions from the Buddha. This is the first situation, abandoning the animal body upon hearing the mantra, which shows the great divine power of the Dharani. 'The Buddha told Śakra (天帝釋): If one encounters a great and terrible illness and hears this Dharani, one will be forever free from it.' Commentary: The second is that present illnesses are removed. - This means the second situation is that existing illnesses are eliminated. 'All illnesses will also be eliminated.' Commentary: The third is that future illnesses are eliminated. - This means the third situation is that future illnesses are eliminated. 'One who should fall into evil paths will also be eliminated and cut off.' Commentary: The fourth is not falling into evil paths. - This means the fourth situation is not falling into evil paths. 'One will be born in the tranquil world.' Commentary: The fifth is being born in pure lands. - This means the fifth situation is being born in pure lands.
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從此身已后更不受胞胎之身者。
述曰。第六不受胞胎之身。
所生之處蓮華化生者。
述曰。第七蓮華化生也。以陀羅尼力故得清凈化生之身。問曰。若化生者。何故後身菩薩而受胎生。答曰。為大利益而受胎生命。一切寂滅智菩薩是輪王種故。又為導引釋種令住正法故。又令一切眾生心起敬慕。舍邪歸正來趣佛道。亦令眾生起增上身。彼既是人我亦應爾。云何而不能得如是佛身修正法邪。若無姓族。眾生咸疑將為幻術為鬼為天不可知也。如外道矯言。過百劫後有大幻出食啖世間。是故菩薩息諸邪謗而受胎生也。又余師說。為留身份故而受胎生。若受化生。才生即滅。即無如燈焰滅無所見。是故受胎遺形令其供養。若作此釋恐將不當。何故契經說有化生金翅鳥取化生龍食之而充飢也。又云。此鳥取已唯有心存。大如人體云有遺形。應更詳之。食化生龍時由不死暫充飢也。
一切生處憶持不忘常識宿命者。
述曰。第八常識宿命。此陀羅尼一聞已后。生生之中常識宿命也。
佛言若人先造一切極重罪業遂即命終乘斯惡業應墮地獄或墮畜生閻羅王界或墮餓鬼乃至墮大阿鼻地獄或生水中或生禽獸異類之身取其亡者隨身份骨以土一把誦此陀羅尼二十一遍散亡者骨上即得生天
【現代漢語翻譯】 現代漢語譯本 從此身之後，將不再受胞胎之身。
述曰：第六，不再受胞胎之身。
所生之處，皆為蓮花化生。
述曰：第七，蓮花化生。因陀羅尼（dharani，總持、真言）的力量，得以清凈的化生之身。問：若為化生，為何後身菩薩（Bodhisattva，菩提薩埵）反而受胎生？答：為大利益而受胎生命。一切寂滅智菩薩是輪王種姓的緣故。又爲了引導釋迦（Sakya）種姓之人安住于正法。又令一切眾生心中生起敬慕之心，捨棄邪道歸於正道，來趣向佛道。也令眾生生起增上之想：『彼既是人，我亦應能如此。』為何不能得到如是佛身，修正法呢？若無姓族，眾生都會懷疑，將認為是幻術、是鬼、是天，不可知也。如外道虛假宣揚，過百劫之後有大幻出現，吞食世間。是故菩薩止息諸邪謗而受胎生。又有其他師父說，爲了留下身形遺骸的緣故而受胎生。若受化生，才生即滅，就像燈焰熄滅一樣無所見。所以受胎遺留形骸，以便人們供養。若作此解釋恐怕不妥當。為何契經（sutra，佛經）中說有化生金翅鳥，取食化生龍而充飢呢？又說，此鳥取食之後，唯有心存，大如人體，說有遺形，應該更詳細地考察。食用化生龍時，因為不死，所以暫時充飢。
一切生處，都能憶持不忘，常識宿命。
述曰：第八，常識宿命。此陀羅尼一經聽聞之後，生生世世之中，都能常識宿命。
佛言：若有人先前造作一切極重罪業，隨即命終，憑藉此惡業應當墮入地獄，或墮入畜生、閻羅王界，或墮入餓鬼，乃至墮入大阿鼻地獄，或生於水中，或生於禽獸異類之身，取其亡者隨身的一點骨頭，用一把土，誦此陀羅尼二十一遍，散在亡者骨頭上，即可得生天界。
【English Translation】 English version From this body onwards, one will no longer be subject to a womb-born body.
Commentary: Sixth, not subject to a womb-born body.
The place of birth will be a lotus flower.
Commentary: Seventh, born from a lotus flower. Due to the power of the dharani (mantra), one obtains a pure, transformed body. Question: If one is born through transformation, why do future Bodhisattvas take birth through the womb? Answer: They take birth through the womb for great benefit. It is because the Bodhisattva of All-Quiescent Wisdom is of the lineage of a Wheel-Turning King. Also, in order to guide the Sakya lineage to abide in the correct Dharma. Furthermore, to cause all beings to generate reverence in their hearts, abandon evil paths and return to the correct path, and approach the Buddha's path. Also, to cause beings to generate superior thoughts: 'Since he is a human, I should also be able to do so.' Why can't I obtain such a Buddha-body and cultivate the correct Dharma? If there is no lineage or clan, beings will doubt and consider it an illusion, a ghost, or a deva, unknowable. Like the heretics who falsely proclaim that after hundreds of kalpas, a great illusion will appear and devour the world. Therefore, Bodhisattvas cease all evil slanders and take birth through the womb. Also, other teachers say that they take birth through the womb in order to leave behind a physical body. If one is born through transformation, one disappears immediately after birth, like a lamp flame extinguished and unseen. Therefore, they take birth through the womb, leaving behind a form for people to make offerings to. If this explanation is made, it may not be appropriate. Why does the sutra say that there are transformed Garuda birds that eat transformed dragons to satisfy their hunger? It is also said that after this bird eats, only the mind remains, as large as a human body, saying that there is a remaining form, which should be examined in more detail. When eating a transformed dragon, it is only temporarily satisfying hunger because it is not dead.
In all places of birth, one will remember and not forget, and will always know one's past lives.
Commentary: Eighth, always knowing past lives. After hearing this dharani once, in every lifetime, one will always know one's past lives.
The Buddha said: If a person has previously committed all extremely heavy sins, and then dies, relying on this evil karma, he should fall into hell, or fall into the realm of animals, the realm of King Yama, or fall into hungry ghosts, even falling into the great Avici Hell, or be born in water, or be born in the bodies of birds and beasts of different kinds. Take a bit of bone from the deceased's body, with a handful of soil, recite this dharani twenty-one times, and scatter it on the bones of the deceased, and he will be born in the heavens.
者。
述曰。第九咒土遺骸。初標惡因。后顯惡果。惡因極重。準薩遮尼乾子經云。為破塔壞寺。焚燒經像。費用三寶財物。謗三乘法言非聖法。障礙留難隱蔽覆藏。臨一切出家人所。若有戒若無戒持戒破戒打罵訶責。說其過惡禁閉牢獄。或脫袈裟逼令還俗。策役驅使斷其命根。殺父害母出佛身血。殺阿羅漢破和合僧。起大邪見謗無因果。長時當行十不善業云云。至貪瞋等污父母比丘尼。污僧迦藍。破齊戒。飲酒食肉。惱亂眾生。輕毀三寶。此等諸罪后輕初重。從初為因總說重名。講者詳之。惡果之中不越三趣。地獄餓鬼及與傍生。輕重雖殊同名惡果。翻此生天。持咒修善也。
佛言若人能日日誦此陀羅尼二十一遍應消一切世間廣大供養者。
述曰。第十誦持消供。真諦三藏解云。若無戒定慧而受他供養者名劫奪食。若有戒而無定慧名舉債食。由須還他。若有戒定無慧者名聽許食。具三學者名家法食。又解脫論云。四種受用。一盜受用。謂犯戒人。二負債受用。謂邪命人。三家財受用。謂精進人。四主受用。謂聖人受用。今持神咒人。每日讀陀羅尼二十一遍。應消一切世間廣大供養。如聖人受用堪為勝因也。
捨身往生極樂世界者。
述曰。第十一得生極樂世界也。其極樂國者。即是
【現代漢語翻譯】 現代漢語譯本： 這段文字描述了第九個咒語（咒土遺骸）的作用。首先指出作惡的原因，然後揭示作惡的後果。作惡的原因極其嚴重。根據《薩遮尼乾子經》（Saccakanirgrantha Sutra）所說，包括爲了破壞佛塔、寺廟，焚燒經書佛像，花費三寶財物，誹謗三乘佛法說其不是聖法，障礙、阻撓、隱瞞、覆蓋一切出家人，無論他們有戒律還是沒有戒律，持戒還是破戒，打罵呵斥他們，說他們的過錯，禁閉在牢獄中，或者脫掉他們的袈裟，逼迫他們還俗，役使驅趕他們，斷絕他們的性命，殺父害母，出佛身血，殺阿羅漢（Arhat，已證得涅槃的聖人），破壞僧團的和合，產生大的邪見，誹謗沒有因果，長期造作十不善業等等，甚至包括貪戀、嗔恨等玷污父母、比丘尼（Bhikkhuni，女性出家人），玷污僧伽藍（Samgharama，僧院），破壞齋戒，飲酒食肉，惱亂眾生，輕視毀壞三寶。這些罪過，後面的較輕，最初的較重，從最初的作為原因，總的說來都是嚴重的罪名，講經的人要詳細解釋。 作惡的後果不會超出三惡道：地獄、餓鬼和畜生。輕重雖然不同，都叫做惡果。相反，行善持咒就能昇天。 佛說：『如果有人能每天誦持這個陀羅尼（Dharani，總持，咒語）二十一遍，就能消受一切世間廣大的供養。』 這段文字描述了第十個咒語（誦持消供）的作用。真諦三藏（Paramārtha，古印度僧人，翻譯家）解釋說，如果沒有戒、定、慧而接受別人的供養，叫做『劫奪食』；如果有戒而沒有定、慧，叫做『舉債食』，因為需要償還；如果有戒、定而沒有慧，叫做『聽許食』；具備戒、定、慧三學的人，叫做『家法食』。另外，《解脫論》中說，有四種受用：一是盜受用，指犯戒的人；二是負債受用，指用邪命方式生活的人；三是家財受用，指精進修行的人；四是主受用，指聖人的受用。現在，持誦神咒的人，每天讀陀羅尼二十一遍，就能消受一切世間廣大的供養，如同聖人的受用，堪為殊勝的因緣。 『捨身往生極樂世界。』 這段文字描述了第十一個咒語（得生極樂世界）的作用。極樂世界，就是……
【English Translation】 English version: This passage describes the function of the ninth mantra (cursing soil and remains). It first points out the causes of evil deeds and then reveals the consequences of evil deeds. The causes of evil deeds are extremely serious. According to the Saccakanirgrantha Sutra, they include destroying pagodas and temples, burning scriptures and images of the Buddha, spending the wealth of the Three Jewels (Triratna), slandering the Three Vehicles (Triyana) of Buddhism by saying they are not sacred teachings, obstructing, hindering, concealing, and covering up all monks and nuns, whether they have precepts or not, whether they uphold or break the precepts, scolding and berating them, speaking of their faults, imprisoning them in jail, or taking off their kasayas (robes), forcing them to return to lay life, employing and driving them, cutting off their lives, killing their fathers and mothers, shedding the blood of the Buddha, killing Arhats (saints who have attained Nirvana), destroying the harmony of the Sangha (monastic community), generating great wrong views, slandering that there is no cause and effect, and engaging in the ten non-virtuous deeds for a long time, etc., even including lust, hatred, etc., defiling parents, Bhikkhunis (female monastics), defiling Samgharama (monasteries), breaking fasts, drinking alcohol and eating meat, disturbing sentient beings, and despising and destroying the Three Jewels. Among these sins, the later ones are lighter, and the earlier ones are heavier. Taking the earliest as the cause, generally speaking, they are all serious crimes, and those who lecture on the scriptures should explain them in detail. The consequences of evil deeds will not go beyond the three evil realms: hell, hungry ghosts, and animals. Although the severity is different, they are all called evil consequences. Conversely, practicing good deeds and holding mantras can lead to rebirth in heaven. The Buddha said: 'If a person can recite this Dharani (a type of mantra) twenty-one times every day, they can digest all the vast offerings of the world.' This passage describes the function of the tenth mantra (reciting and holding to digest offerings). Paramārtha (an ancient Indian monk and translator) explained that if one receives offerings from others without having precepts, samadhi (concentration), and prajna (wisdom), it is called 'robbery food'; if one has precepts but no samadhi and prajna, it is called 'debt food' because it needs to be repaid; if one has precepts and samadhi but no prajna, it is called 'permitted food'; and one who possesses the three learnings of precepts, samadhi, and prajna is called 'family food'. In addition, the Vimuktimarga (Path of Freedom) says that there are four types of enjoyment: first, stolen enjoyment, referring to those who break the precepts; second, debt enjoyment, referring to those who live by wrong livelihood; third, family wealth enjoyment, referring to those who practice diligently; and fourth, master enjoyment, referring to the enjoyment of saints. Now, a person who holds and recites the divine mantra, reading the Dharani twenty-one times every day, can digest all the vast offerings of the world, just like the enjoyment of a saint, which can be a supreme cause. 'Abandoning the body and being reborn in the Pure Land of Ultimate Bliss (Sukhavati).' This passage describes the function of the eleventh mantra (attaining rebirth in the Pure Land). The Pure Land of Ultimate Bliss is...
阿彌陀佛國也。或雲安養。或雲安樂。其國乃地瑩七珍。池通八德。風搖樹響與天樂而齊鳴。水激波清將法音而同韻。是以十方調御金口讚揚。三世如來留心護念。總斯多義。因以為名。故名極樂國也。觀經曰。欲生極樂要須十念。求見彌陀修其三行。今者但有眾生。得聞此咒即得往生極樂世界。然彌陀佛國有其二種。一為地前凡夫二乘人現變化凈土。二為地上菩薩現他受用報身凈土。此二種涅槃之後皆補處也。鼓音王經云。阿彌陀佛國壽命無量八十億劫當入涅槃。正法滅後過中夜分明相出時。有觀音菩薩。於七寶菩提樹下結跏趺坐成等正覺。號曰普光功德山王如來。十號具足。國土如上。鼓音經云。阿彌陀佛有無量聲聞。國名清泰。縱廣十千由旬。父是輪王名月上。母名殊勝妙嚴。魔王名無勝。提婆達多名寂殆。侍者弟子名無垢稱。即明極樂國也。由斯入滅有觀音補處也。
若常誦唸得大涅槃者。
述曰。第十二證大涅槃顯功殊勝也。文有六種。一證大涅槃。二增壽快樂。三生諸佛國。四奉會勝人。五得餐妙義。六蒙授尊記。初明證大涅槃者。或雲泥洹。翻云寂滅。或云靜息。真諦亦云大成就樂。慈恩三藏云。波利𠽋嚩喃。此云圓寂。究竟離生障死囂塵動故云圓寂。問云。涅槃以何為體。答曰。涅槃經
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛（Amitabha，意為無量光佛）的國度，也被稱為安養（Sukhavati，意為安樂的）或安樂（極樂）。那個國度的地面由七寶（七種珍寶）構成，池塘充滿八功德水（具有八種功德的水）。風吹動樹木的聲音與天上的音樂齊鳴，水流衝擊波浪的清響與佛法的聲音和諧共振。因此，十方諸佛（十個方向的佛）都用金口讚揚它，三世如來（過去、現在、未來三世的佛）都留心護念它。總括這些含義，因此得名為極樂國。 《觀經》（《觀無量壽經》）說，想要往生極樂世界，必須唸誦十聲佛號，想要見到阿彌陀佛，必須修習三種善行。現在只要有眾生，聽聞此咒語，就能往生極樂世界。然而，阿彌陀佛的國度有兩種：一種是為地前（證得初地菩薩果位之前）的凡夫和二乘人（聲聞和緣覺）所顯現的變化凈土；另一種是為地上菩薩（證得初地及以上菩薩果位）所顯現的他受用報身凈土。這兩種凈土在阿彌陀佛涅槃之後，都有菩薩補處（接替佛位）。 《鼓音王經》（《鼓音聲王陀羅尼經》）說，阿彌陀佛的壽命無量，在八十億劫之後將入涅槃。正法滅盡后，過中夜分，黎明將至之時，有觀音菩薩（Avalokitesvara，意為觀世音菩薩）在七寶菩提樹下結跏趺坐，成就等正覺（無上正等正覺），名號為普光功德山王如來（Samantaprabha-gunakuta-raja-tathagata），具足十號（如來的十種稱號）。國土的莊嚴如同上述。 《鼓音經》（《鼓音聲王陀羅尼經》）說，阿彌陀佛有無量聲聞弟子，國名叫清泰，縱橫十千由旬（古印度長度單位）。父親是轉輪聖王，名叫月上，母親名叫殊勝妙嚴。魔王名叫無勝，提婆達多（Devadatta）名叫寂殆，侍者弟子名叫無垢稱。這說明了極樂國的情況。由此可知，阿彌陀佛入滅后，有觀音菩薩補處佛位。 如果經常誦唸此咒，就能證得大涅槃。 述曰：第十二，證明大涅槃，彰顯功德殊勝。文中有六種含義：一、證明大涅槃；二、增長壽命，獲得快樂；三、往生諸佛國土；四、奉侍會見殊勝之人；五、獲得品嚐微妙之義；六、蒙受佛陀授記。首先說明證得大涅槃。涅槃，或稱為泥洹（Nirvana），翻譯為寂滅，或稱為靜息。真諦（Paramartha）也翻譯為大成就樂。慈恩三藏（窺基大師）說，波利𠽋嚩喃（Parinirvana），翻譯為圓寂。究竟離生老病死等障礙，遠離喧囂塵世的擾動，所以稱為圓寂。問：涅槃以什麼為本體？答：涅槃經（《大般涅槃經》）
【English Translation】 English version Also known as Amitabha's (Amitabha, meaning Infinite Light Buddha) country. Or called Sukhavati (Sukhavati, meaning Land of Bliss). Or called Anle (Ultimate Bliss). The ground of that country is composed of seven treasures (seven kinds of precious gems), and the ponds are filled with water possessing eight merits (water with eight qualities of merit). The sound of the wind shaking the trees resonates with the music of the heavens, and the clear sound of water striking the waves harmonizes with the sound of the Dharma. Therefore, the Buddhas of the ten directions (Buddhas of the ten directions) praise it with golden mouths, and the Tathagatas of the three times (Buddhas of the past, present, and future) attentively protect and remember it. Summarizing these meanings, it is therefore named the Land of Ultimate Bliss. The Contemplation Sutra (The Sutra of Contemplation on the Buddha of Immeasurable Life) says that to be reborn in the Land of Ultimate Bliss, one must recite the Buddha's name ten times, and to see Amitabha Buddha, one must cultivate the three acts of goodness. Now, as long as there are sentient beings who hear this mantra, they can be reborn in the Land of Ultimate Bliss. However, there are two types of Amitabha Buddha's land: one is the transformation land manifested for ordinary people and the two vehicles (Sravakas and Pratyekabuddhas) before the ground (before attaining the first Bhumi of Bodhisattva); the other is the reward body land of enjoyment for others manifested for Bodhisattvas on the ground (Bodhisattvas who have attained the first Bhumi and above). After Amitabha Buddha's Nirvana, both of these lands have Bodhisattvas who will succeed the Buddha position. The Drum Sound King Sutra (The Drum Sound King Dharani Sutra) says that Amitabha Buddha's lifespan is immeasurable, and after eighty billion kalpas, he will enter Nirvana. After the extinction of the Proper Dharma, after midnight, when the dawn is about to break, Avalokitesvara Bodhisattva (Avalokitesvara, meaning the Bodhisattva who contemplates the sounds of the world) will sit in the lotus position under the seven-jeweled Bodhi tree and attain perfect enlightenment (Anuttara-samyak-sambodhi), with the name Samantaprabha-gunakuta-raja-tathagata (Universal Light Merit Mountain King Thus Come One), possessing the ten titles (the ten epithets of a Tathagata). The adornment of the land is as described above. The Drum Sound Sutra (The Drum Sound King Dharani Sutra) says that Amitabha Buddha has immeasurable Sravaka disciples, and the country is called Qingtai, ten thousand yojanas (ancient Indian unit of length) in length and breadth. The father is a Chakravartin King named Moon Above, and the mother is named Supreme Wonderful Adornment. The Mara King is named No Victory, Devadatta is named Silent Exhaustion, and the attendant disciple is named Immaculate Praise. This explains the situation of the Land of Ultimate Bliss. From this, it can be known that after Amitabha Buddha enters Nirvana, Avalokitesvara Bodhisattva will succeed the Buddha position. If one constantly recites this mantra, one can attain Great Nirvana. Commentary: Twelfth, proving Great Nirvana, demonstrating the supreme merit. There are six meanings in the text: First, proving Great Nirvana; Second, increasing lifespan and obtaining happiness; Third, being reborn in the Buddha lands; Fourth, serving and meeting extraordinary people; Fifth, obtaining and tasting subtle meanings; Sixth, receiving the Buddha's prediction. First, explaining the attainment of Great Nirvana. Nirvana, also called Nirvana, is translated as extinction, or called quiescence. Paramartha also translates it as Great Accomplishment Bliss. Master Kuiji of Ci'en Temple says that Parinirvana is translated as Perfect Tranquility. Ultimately departing from the obstacles of birth, old age, sickness, and death, and being far from the disturbances of the noisy world, it is therefore called Perfect Tranquility. Question: What is the substance of Nirvana? Answer: The Nirvana Sutra (The Mahaparinirvana Sutra)
說。一者性凈。二者方便。又唯識第十云。有四種涅槃。一者自性清凈涅槃。二者有餘依。三者無餘依。四者無住處。皆依真如離障建立二增壽快樂易見云云。三若常唸誦此陀羅尼。命終之後生諸凈土。從一佛國至一佛國。一切佛剎作大光明。四者常與佛俱。五者諸佛贊育。六者而與授記。此文通講上下。罽賓國經文詳之。
復增壽命受勝快樂者。
述曰。第十三延命受樂也。
舍此身已即得往生種種微妙諸佛剎土者。
述曰。第十四生十方國也。前者直生極樂。今者更顯得生十方凈土。
常與諸佛俱會一處者。
述曰。第十五奉覲如來也。
一切如來恒為演說微妙之義者。
述曰。第十六得餐妙義。
一切世尊即授其記身光照曜一切佛剎土者。
述曰。第十七蒙尊授記。上來雖有十七段不同。總是第十二略顯威嚴竟。
佛言若誦此陀羅尼法于其佛前先取凈土作壇隨其大小方四角作以種種草華散於壇上燒眾名香者。
述曰。第十三示軌令持。此大節中有九段經文。第一示軌立壇。第二一心念佛。第三作母陀羅尼。第四明誦神咒。第五壇中雨華。第六能供多佛。第七如來讚歎。第八得證三昧。第九總結其儀。此即初也。文中有三。一標人。
【現代漢語翻譯】 現代漢語譯本： 說：第一是自性清凈（xing jing，本質上的純潔）。第二是方便（fang bian，方法）。又《唯識論》第十卷說：有四種涅槃（nie pan，佛教術語，指解脫）：第一是自性清凈涅槃（zi xing qing jing nie pan，本質上清凈的涅槃）。第二是有餘依涅槃（you yu yi nie pan，還有殘餘煩惱的涅槃）。第三是無餘依涅槃（wu yu yi nie pan，沒有殘餘煩惱的涅槃）。第四是無住處涅槃（wu zhu chu nie pan，不住于任何地方的涅槃）。都是依據真如（zhen ru，事物的真實本性）遠離障礙而建立的。二增壽快樂易見等等。第三，如果經常唸誦此陀羅尼（tuo luo ni，咒語），命終之後往生諸凈土（jing tu，佛國）。從一個佛國到另一個佛國，在一切佛剎（fo cha，佛土）中作大光明。第四，常與佛在一起。第五，諸佛讚歎養育。第六，並且為之授記（shou ji，預言成佛）。此文可以通講上下。罽賓國（Ji bin guo，古代國家名）的經文對此有詳細的說明。
復增壽命受勝快樂者。
述曰：第十三是延長壽命，享受殊勝的快樂。
舍此身已即得往生種種微妙諸佛剎土者。
述曰：第十四是往生十方國土。前者直接往生極樂世界（ji le shi jie，阿彌陀佛的凈土），現在更顯得能往生十方凈土。
常與諸佛俱會一處者。
述曰：第十五是奉覲如來（feng jin ru lai，拜見佛）。
一切如來恒為演說微妙之義者。
述曰：第十六是得到殊勝的教義。
一切世尊即授其記身光照曜一切佛剎土者。
述曰：第十七是蒙受佛的授記。上面雖然有十七段不同，總歸是第十二略微顯示威嚴完畢。
佛言：若誦此陀羅尼法，于其佛前先取凈土作壇，隨其大小方四角作，以種種草華散於壇上，燒眾名香者。
述曰：第十三是展示儀軌，使人能夠奉持。此大節中有九段經文。第一是展示儀軌，建立壇場。第二是一心念佛。第三是作母陀羅尼。第四是念誦神咒。第五是壇中降雨鮮花。第六是能夠供養眾多佛。第七是如來讚歎。第八是得證三昧（san mei，禪定）。第九是總結其儀軌。此即是第一段。文中有三：一是標明對象。
【English Translation】 English version: It says: First is self-nature purity (xing jing, intrinsic purity). Second is expedient means (fang bian, methods). Furthermore, the tenth volume of the Treatise on Consciousness-Only states: There are four types of Nirvana (nie pan, Buddhist term for liberation): First is self-nature pure Nirvana (zi xing qing jing nie pan, Nirvana of intrinsic purity). Second is Nirvana with remainder (you yu yi nie pan, Nirvana with remaining afflictions). Third is Nirvana without remainder (wu yu yi nie pan, Nirvana without remaining afflictions). Fourth is Nirvana without abode (wu zhu chu nie pan, Nirvana without dwelling place). All are established based on True Thusness (zhen ru, the true nature of things) being free from obstacles. Two, increasing lifespan, happiness is easily seen, and so on. Third, if one constantly recites this Dharani (tuo luo ni, mantra), after death, one will be reborn in various Pure Lands (jing tu, Buddha-fields). From one Buddha-field to another, in all Buddha-lands (fo cha, Buddha-fields) making great light. Fourth, one is always with the Buddhas. Fifth, the Buddhas praise and nurture. Sixth, and bestow predictions of Buddhahood (shou ji, prediction of enlightenment). This passage can be explained in general terms. The sutras of the Kingdom of Kipin (Ji bin guo, ancient kingdom) explain this in detail.
'Again, increasing lifespan and receiving supreme happiness'.
Commentary: Thirteenth is extending life and enjoying supreme happiness.
'Having abandoned this body, one immediately attains rebirth in various subtle and wonderful Buddha-lands'.
Commentary: Fourteenth is being born in the lands of the ten directions. The former directly leads to rebirth in the Land of Ultimate Bliss (ji le shi jie, Amitabha's Pure Land), now it further shows that one can be born in the Pure Lands of the ten directions.
'Always being in the same place with all the Buddhas'.
Commentary: Fifteenth is attending upon the Tathagatas (feng jin ru lai, seeing the Buddha).
'All the Tathagatas constantly expound the subtle meaning'.
Commentary: Sixteenth is obtaining wonderful teachings.
'All the World Honored Ones immediately bestow predictions, the light of their bodies illuminating all Buddha-lands'.
Commentary: Seventeenth is receiving the prediction of Buddhahood. Although there are seventeen different sections above, they all belong to the twelfth, briefly displaying majesty, completed.
'The Buddha said: If one recites this Dharani method, in front of the Buddha, first take pure earth to make an altar, according to its size, make it square with four corners, scatter various grasses and flowers on the altar, and burn various famous incenses'.
Commentary: Thirteenth is showing the ritual so that people can uphold it. In this major section, there are nine sections of scripture. First is showing the ritual and establishing the altar. Second is single-mindedly reciting the Buddha's name. Third is making the Mother Dharani. Fourth is reciting the divine mantra. Fifth is rain of flowers in the altar. Sixth is being able to make offerings to many Buddhas. Seventh is the Tathagata praising. Eighth is attaining Samadhi (san mei, meditative absorption). Ninth is summarizing the ritual. This is the first section. There are three aspects in the text: First, identifying the subject.
二示處。三供養。
右膝著地䠒跪合掌一心念佛者。
述曰。第二一心念佛。顯三業齊修。言右膝著地者身業也。一心者意業也。唸佛者語業也。解如三密。觀佛三昧經云。若人唸佛必得見佛。又涅槃經云。假使有人開王庫藏一月佈施須者與之。所得功德無量無邊。不如有人一口唸佛。增一阿含經曰。假使有以飲食湯藥以衣服臥具供養一切眾生經一百年功德無量無邊。不如一口唸佛功德所如此辟之。又觀經云。若唸佛者。當知此人是人中芬陀利華。觀世音菩薩大勢至菩薩為其勝友。當坐道場生諸佛家。法華經云。我記如是人。來世成佛道。以深心念佛。能持凈戒故。又云。唸佛眾生攝取不捨。故今檀中心常唸佛滅罪勝法。略而不述之。
作慕陀羅尼印屈其頭指以大母指壓合掌當其心上者。
述曰。第三作母陀羅尼。此云印也。此身密門中百千契印此之一也。以如經文。
誦此陀羅尼一百八遍訖者。
述曰。第四明誦神咒。或七遍。或二七遍。或三七遍。乃至一百八遍。此語密門中陀羅尼也。法如抄說。
于其壇中如雲雨華者。
述曰。第五壇中雨華也。崛多三藏云。神咒陀羅尼集云。有散華印香水印。若作散華印而雨華者。此華能隨意所至供養十方世界。
【現代漢語翻譯】 二、指示處，三、供養。
右膝著地，䠒跪合掌，一心念佛者。
述曰：第二，一心念佛，彰顯身、口、意三業同時修持。『右膝著地』是身業，『一心』是意業，『唸佛』是語業。其解釋如同三密相應。《觀佛三昧經》說：『若人唸佛，必得見佛。』又《涅槃經》說：『假使有人開啟國王的寶藏，一個月內佈施給所有需要的人，所得功德無量無邊，但不如有人念一句佛號。』《增一阿含經》說：『假使有人以飲食、湯藥、衣服、臥具供養一切眾生一百年，功德無量無邊，不如念一句佛號的功德。』如此譬喻。《觀經》說：『若唸佛者，當知此人是人中的芬陀利華（Pundarika，白蓮花，比喻稀有尊貴之人），觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）是他的殊勝朋友，當坐道場，生於諸佛之家。』《法華經》說：『我記如是人，來世成佛道。』以深心念佛，能持凈戒的緣故。又說：『唸佛眾生，攝取不捨。』所以現在在壇場中心常唸佛，是滅罪的殊勝方法，此處略而不述。
作慕陀羅尼印（Mudra，手印，象徵意義），屈其頭指，以大母指壓合掌當其心上者。
述曰：第三，作母陀羅尼（Mudra）印。『母陀羅尼』，此云『印』也。此是身密門中的百千契印之一。依照經文所示。
誦此陀羅尼（Dharani，總持，咒語）一百八遍完畢者。
述曰：第四，說明誦持神咒。或者七遍，或者二七遍，或者三七遍，乃至一百八遍。這是語密門中的陀羅尼（Dharani）。方法如抄本所說。
于其壇中如雲雨華者。
述曰：第五，壇中雨華。崛多三藏（Gupta Tripiṭaka，經藏）說，《神咒陀羅尼集》說：有散華印、香水印。若作散華印而雨華者，此華能隨意所至供養十方世界。
【English Translation】 Two, showing the place. Three, offering.
One who kneels with the right knee on the ground, prostrates, joins palms, and single-mindedly recites the Buddha's name.
Commentary: Second, single-mindedly reciting the Buddha's name demonstrates the simultaneous cultivation of the three karmas of body, speech, and mind. 'Right knee on the ground' is the body karma. 'Single-mindedness' is the mind karma. 'Reciting the Buddha's name' is the speech karma. The explanation is like the three mysteries corresponding to each other. The Contemplation of the Buddha Samadhi Sutra says: 'If a person recites the Buddha's name, they will surely see the Buddha.' Also, the Nirvana Sutra says: 'Suppose someone opens the king's treasury and gives to all who need it for a month, the merit gained is immeasurable and boundless, but it is not as good as someone reciting one utterance of the Buddha's name.' The Ekottara Agama Sutra says: 'Suppose someone offers food, medicine, clothing, and bedding to all sentient beings for one hundred years, the merit is immeasurable and boundless, but it is not as good as the merit of one utterance of the Buddha's name.' Such is the analogy. The Contemplation Sutra says: 'If one recites the Buddha's name, know that this person is a Pundarika (white lotus, a metaphor for a rare and noble person) flower among people. Avalokiteśvara (Bodhisattva of Compassion) and Mahāsthāmaprāpta (Bodhisattva of Great Strength) are their excellent friends. They will sit in the bodhimaṇḍa (enlightenment place) and be born into the families of all Buddhas.' The Lotus Sutra says: 'I predict that such a person will attain Buddhahood in the future.' Because they recite the Buddha's name with a deep mind and can uphold pure precepts. It also says: 'The sentient beings who recite the Buddha's name are embraced and not abandoned.' Therefore, now, in the center of the dais (altar), constantly reciting the Buddha's name is a supreme method for eradicating sins, which is briefly mentioned here.
Making the Mudra (hand gesture, symbolic meaning) of the Mudrāṇi, bending the index finger, pressing it with the thumb, joining palms, and placing them over the heart.
Commentary: Third, making the Mudrāṇi (Mudra). 'Mudrāṇi', which means 'Mudra'. This is one of the hundreds and thousands of secret seals in the body secret door. According to the sutra text.
Reciting this Dharani (mantra, total retention) one hundred and eight times completely.
Commentary: Fourth, explaining the recitation of the divine mantra. Either seven times, or two times seven times, or three times seven times, up to one hundred and eight times. This is the Dharani in the speech secret door. The method is as described in the copied text.
In the maṇḍala (sacred enclosure), it is like raining flowers.
Commentary: Fifth, raining flowers in the maṇḍala. Gupta Tripiṭaka (Scripture Treasury) says, the Collection of Divine Mantras and Dharanis says: There are scattering flower mudras, and fragrant water mudras. If one makes the scattering flower mudra and rains flowers, these flowers can go wherever one wishes to make offerings to the ten directions of the world.
能遍供養八十八俱胝殑迦沙那庾多百千諸佛者。
述曰。第六能供養多佛。此處大數也。諸佛乃知凡夫不可測。言那庾多者是其大數也。俱舍論云。始一無初故名為一。十一為十。十十為百。十百為千。千千為萬。十萬為洛叉。十洛叉為度洛叉。十度洛叉為一俱低。十俱低為一末陀。十末陀為一那庾多。誦咒雨華。悉能供養如是諸佛也。
彼佛世尊咸共贊言善哉希有真是佛子者。
述曰。第七如來讚歎也。能紹隆大乘種性故名佛子也。
即得無障礙智三昧得大菩提心莊嚴三昧者。
述曰。第八得證三昧。言無障礙智者。即無漏正體。親證理時周遍法界。故云無障礙智。其三昧者古譯。新翻云三摩地。此云等持。不沈不舉專注一境即是三昧。言菩提者此云覺。四智為性。成唯識論云。菩提即是四智相應心品為體。有集生之德故云大菩提心莊嚴。又華嚴經云。菩提心者。則為一切諸佛種子。能生一切諸佛。能生一切諸法故。則為凈眼。悉能睹見邪正道故。則為勝宅一切眾生所歸依故。則為慈母增長一切諸菩薩故。則為大王。勝諸聲聞緣覺心故。則為大海。悉能容受諸功德故。則為蓮華。不染一切世間法故。則為善種鉗。拔出一切煩惱刺故。則為利穎。能刺一切煩惱賊故。則為斤斧。能伐無
【現代漢語翻譯】 現代漢語譯本：能夠普遍供養八十八俱胝（koṭi，意為千萬）殑迦沙（gaṅgā-sahasra，意為恒河沙）那庾多（nayuta，意為億）百千諸佛的人。
述曰：第六是能夠供養眾多佛。這裡指的是很大的數量。諸佛乃是凡夫不可測度的。所說的那庾多，是很大的數量。俱舍論中說：開始的一沒有初始，所以叫做一。十個一叫做十。十個十叫做百。十個百叫做千。一千個千叫做萬。十萬叫做洛叉（laksha，意為十萬）。十個洛叉叫做度洛叉。十個度洛叉叫做一俱胝。十個俱胝叫做一末陀。十個末陀叫做一那庾多。誦咒雨花，全部能夠供養這些佛。
彼佛世尊都共同讚歎說：『善哉！希有！真是佛子！』
述曰：第七是如來讚歎。能夠紹隆大乘種性，所以叫做佛子。
即能獲得無障礙智三昧，獲得大菩提心莊嚴三昧。
述曰：第八是獲得證悟三昧。所說的無障礙智，就是無漏的正體。親身證悟真理時，周遍法界，所以叫做無障礙智。所說的三昧，古譯如此，新譯叫做三摩地（samādhi），這裡叫做等持，不沉沒也不高舉，專注在一個境界，這就是三昧。所說的菩提，這裡叫做覺悟，以四智為體性。《成唯識論》中說：菩提就是與四智相應的心品為體。具有聚集產生功德的能力，所以叫做大菩提心莊嚴。又《華嚴經》中說：菩提心，就是一切諸佛的種子，能夠產生一切諸佛，能夠產生一切諸法，所以是清凈的眼睛，能夠清楚地看到邪正之道；所以是殊勝的住所，一切眾生所歸依的地方；所以是慈母，增長一切諸菩薩；所以是大王，勝過一切聲聞緣覺的心；所以是大海，能夠容納一切功德；所以是蓮花，不沾染一切世間法；所以是良好的鉗子，拔出一切煩惱的刺；所以是鋒利的錐子，能夠刺殺一切煩惱的賊；所以是斧頭，能夠砍伐無
【English Translation】 English version: One who is able to universally offer to eighty-eight kotis (koṭi, meaning ten million) of Ganga-sahasras (gaṅgā-sahasra, meaning sands of the Ganges River) of nayutas (nayuta, meaning hundred million) of hundreds of thousands of Buddhas.
Commentary: Sixth, being able to offer to many Buddhas. This refers to a large number. The Buddhas are beyond the comprehension of ordinary people. The term nayuta refers to a very large number. The Abhidharmakośa-bhāṣya says: 'The beginning one has no beginning, therefore it is called one. Eleven ones are ten. Ten tens are a hundred. Ten hundreds are a thousand. A thousand thousands are ten thousand. Ten ten-thousands are a laksha (laksha, meaning hundred thousand). Ten lakshas are a dwi-laksha. Ten dwi-lakshas are a koti. Ten kotis are a madha. Ten madhas are a nayuta.' Reciting mantras and raining flowers, one is able to offer to all these Buddhas.
Those Buddhas, the World Honored Ones, all together praised, saying: 'Excellent! Rare! Truly a Buddha-child!'
Commentary: Seventh, the Tathagatas praise. Being able to continue and flourish the Mahayana lineage, therefore called a Buddha-child.
Immediately attaining the Samadhi of unobstructed wisdom, attaining the Samadhi adorned with the Great Bodhi Mind.
Commentary: Eighth, attaining the Samadhi of realization. The so-called unobstructed wisdom is the un-outflowed true nature. When personally realizing the truth, it pervades the entire Dharma Realm, therefore it is called unobstructed wisdom. The so-called Samadhi, is translated as such in the old translations, the new translations call it samādhi, here it is called equanimity, neither sinking nor rising, focusing on one state, this is Samadhi. The so-called Bodhi, here it is called awakening, with the four wisdoms as its nature. The Vijñaptimātratāsiddhi-śāstra says: 'Bodhi is the mind-essence corresponding to the four wisdoms.' Having the ability to gather and produce merits, therefore it is called the adornment of the Great Bodhi Mind. Also, the Avataṃsaka Sūtra says: 'The Bodhi Mind is the seed of all Buddhas, able to produce all Buddhas, able to produce all Dharmas, therefore it is the pure eye, able to clearly see the right and wrong paths; therefore it is the supreme dwelling, the place where all sentient beings take refuge; therefore it is the compassionate mother, increasing all Bodhisattvas; therefore it is the great king, surpassing the minds of all Śrāvakas and Pratyekabuddhas; therefore it is the great ocean, able to contain all merits; therefore it is the lotus flower, not stained by all worldly dharmas; therefore it is the good pliers, pulling out all the thorns of afflictions; therefore it is the sharp awl, able to pierce all the thieves of afflictions; therefore it is the axe, able to chop down the un-
智諸苦樹故。則為善友。能度無量生死難故。則為法鼓。覺悟長夜寢眾生故。善男子。譬如有人得解脫藥。終不橫死。菩薩摩訶薩得菩提心妙智慧藥。生死過患終不能害。善男子。譬如有執翳身藥。一切眾生所不能見。菩薩摩訶薩亦復如是。得菩提翳身藥者。一切諸魔所不能見。善男子。如琉璃寶。于百千歲處不凈中不為所染。菩提心珠亦復如是。于百千歲住欲界中。不為五欲所染。以其性凈故。善男子。譬如一兩訶羅沙藥。變千兩銅以為真金。于彼藥分無所損減。菩提心藥亦復如是。除滅一切煩惱業障。得一切法同薩般若。煩惱惡業不能損減。譬如有人學大伎術。雖未究竟。諸餘工巧所不能及。菩薩摩訶薩亦復如是。學菩提心雖未究竟。聲聞緣覺所不能及。善男子。譬如太子生已即為大臣之所尊重。菩薩亦復如是。發菩提心已即為一切聲聞緣覺所共尊重。為大悲故。譬如王子年雖幼少一切大臣皆悉敬禮。菩薩亦復如是。譬如金剛。雖破小令一切眾寶猶不能及。菩提心亦復如是。雖小懈怠聲聞緣覺諸功德寶所不能及。譬如金剛猶能除滅諸貧窮苦。菩提之心亦復如是。雖小失威儀。猶能除此貧窮之苦。譬如金剛非常人之可得。菩提之心亦復如是。非小心眾生之所能及故。云得菩提心莊嚴三昧。
持此陀羅尼法應如
【現代漢語翻譯】 現代漢語譯本 因為智慧能斷除諸苦之樹，所以是善友。因為能度過無量生死之難，所以是法鼓。能覺悟長夜沉睡的眾生。善男子，譬如有人得到解脫之藥，最終不會遭受橫死。菩薩摩訶薩得到菩提心（覺悟之心）的妙智慧藥，生死帶來的過患最終不能傷害他。善男子，譬如有人持有隱身藥，一切眾生都不能看見他。菩薩摩訶薩也是這樣，得到菩提隱身藥的人，一切諸魔都不能看見他。 善男子，如琉璃寶，即使在百千年中處於不潔凈的環境中也不會被污染。菩提心珠也是這樣，即使在百千年中住在欲界中，也不會被五欲所污染，因為它本性清凈。善男子，譬如一兩訶羅沙藥（古印度的一種藥名），能將千兩銅變成真金，而這種藥的藥性卻沒有絲毫損減。菩提心藥也是這樣，能除滅一切煩惱業障，使一切法與薩般若（一切智）相同，而煩惱惡業不能損減它。譬如有人學習高超的技藝，即使還沒有達到最高境界，其他工匠的技藝也無法與他相比。菩薩摩訶薩也是這樣，學習菩提心雖然還沒有達到究竟圓滿，但聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而覺悟者）的境界無法與他相比。 善男子，譬如太子出生后，立即受到大臣們的尊重。菩薩也是這樣，發起菩提心后，立即受到一切聲聞和緣覺的共同尊重，因為他們具有大悲心。譬如王子雖然年幼，一切大臣都敬重禮拜他。菩薩也是這樣。譬如金剛（鑽石），即使只破開很小的東西，一切眾寶仍然無法與它相比。菩提心也是這樣，即使稍微懈怠，聲聞緣覺的各種功德之寶也無法與它相比。譬如金剛能夠消除各種貧窮困苦，菩提之心也是這樣，即使稍微失去威儀，仍然能夠消除貧窮之苦。譬如金剛不是一般人可以得到的，菩提之心也是這樣，不是小心量的眾生所能達到的。所以說得到菩提心莊嚴三昧（通過菩提心獲得的禪定）。 持此陀羅尼法應如
【English Translation】 English version Because wisdom cuts down the tree of suffering, it is a good friend. Because it can cross the immeasurable difficulties of birth and death, it is a Dharma drum. It awakens sentient beings who have been sleeping for a long night. Good man, it is like someone who obtains the medicine of liberation and will not die an accidental death. A Bodhisattva-Mahasattva who obtains the wonderful wisdom medicine of Bodhicitta (the mind of enlightenment) will ultimately not be harmed by the faults of birth and death. Good man, it is like someone who possesses a medicine that makes the body invisible, so that all sentient beings cannot see him. The Bodhisattva-Mahasattva is also like this; one who obtains the Bodhi invisibility medicine cannot be seen by all the demons. Good man, like a lapis lazuli gem, it is not stained even when it is in an unclean place for hundreds of thousands of years. The Bodhicitta pearl is also like this; even when it dwells in the desire realm for hundreds of thousands of years, it is not stained by the five desires, because its nature is pure. Good man, it is like one ounce of Harasha medicine (an ancient Indian medicine), which can transform a thousand ounces of copper into real gold, without diminishing the potency of the medicine. The Bodhicitta medicine is also like this; it can eliminate all afflictions and karmic obstacles, and make all dharmas the same as Sarvajna (all-knowing wisdom), without being diminished by afflictions and evil karma. It is like someone who learns great skills; even if he has not reached the ultimate, other craftsmen cannot match him. The Bodhisattva-Mahasattva is also like this; although learning Bodhicitta has not reached the ultimate, it cannot be matched by Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment by observing conditions). Good man, it is like a prince who, upon birth, is immediately respected by the ministers. The Bodhisattva is also like this; upon generating Bodhicitta, he is immediately respected by all Sravakas and Pratyekabuddhas, because of his great compassion. It is like a prince who, although young, is revered and worshiped by all the ministers. The Bodhisattva is also like this. It is like a diamond, even if it only breaks a small thing, all other treasures cannot match it. The Bodhicitta is also like this; even with slight懈怠(negligence), the treasures of merit of Sravakas and Pratyekabuddhas cannot match it. It is like a diamond that can eliminate all poverty and suffering; the Bodhicitta is also like this; even with a slight loss of dignity, it can still eliminate the suffering of poverty. It is like a diamond that is not obtainable by ordinary people; the Bodhicitta is also like this; it cannot be attained by beings with small minds. Therefore, it is said that one obtains the Bodhicitta-adorned Samadhi (meditative state attained through Bodhicitta). Holding this Dharani Dharma should be like
是者。
述曰。第九總結其義。上來雖有九段不同。總是第十三示軌令持竟。
佛告天帝我以此方便一切眾生應墮地獄道令得解脫者。
述曰。第十四標功授與。此大節中有五段經文不同。第一總結功能。第二惡趣清凈。第三現增壽命。第四付囑天帝。第五授與善住。此即第一總結功能。文中有三。一除地獄。二除餓鬼。三除畜生罪。
一切惡道亦得清凈者。
述曰。第二惡趣清凈也。
復令持者增益壽命者。
述曰。第三現增壽命也。
天帝汝去將我陀羅尼者。
述曰。第四付囑天帝也。
授與善住天子滿其七日汝與善住俱來見我者。
述曰。第五授與善住。上來雖有五段不同。總是第十四標功授與竟。上來雖有一十四段經文不同。總明第二聖教所說正宗分竟。
爾時天帝於世尊所受此陀羅尼法奉持還於本天者。
述曰。此是第三依教奉行流通分。此大節中有十一段經。曰第一天帝釋還宮。第二授與善住。第三奉持愿滿。第四解脫眾苦。第五住道增壽。第六贊其神力。第七持供報德。第八歡喜聽法。第九如來授記。第十正顯經名。第十一大眾流通。此則第一還宮也。
授與善住天子爾時善住天子授此陀羅尼已者。
【現代漢語翻譯】 現代漢語譯本： 是這樣的。
解釋說：第九部分總結了它的意義。上面雖然有九個不同的段落，但總是第十三部分展示了法則，命令人們受持完畢。
佛告訴天帝釋（Devendra，眾神之王）：『我用這種方便法門，使一切應當墮入地獄道的眾生得以解脫。』
解釋說：第十四部分標明功德並授予。這大部分中有五個不同的經文段落。第一是總結功能，第二是惡趣清凈，第三是現在增長壽命，第四是囑託天帝釋，第五是授予善住天子（Supratisthita）。這即是第一總結功能。文中有三點：一，消除地獄之苦；二，消除餓鬼之苦；三，消除畜生之罪。
一切惡道也能得到清凈。
解釋說：這是第二部分，惡趣清凈。
又令受持此咒者，能夠增益壽命。
解釋說：這是第三部分，現在增長壽命。
天帝釋，你前去將我的陀羅尼（Dharani，總持）帶去。
解釋說：這是第四部分，囑託天帝釋。
授予善住天子，滿了七日，你與善住天子一同來見我。
解釋說：這是第五部分，授予善住天子。上面雖然有五個不同的段落，但總是第十四部分標明功德並授予完畢。上面雖然有一十四個不同的經文段落，總共說明了第二部分，聖教所說的正宗分完畢。
當時，天帝釋在世尊（Bhagavan，佛）處接受了這個陀羅尼法，恭敬地受持，返回到自己的天宮。
解釋說：這是第三部分，依教奉行流通分。這大部分中有十一個經文段落：第一，天帝釋返回宮殿；第二，授予善住天子；第三，奉持願望圓滿；第四，解脫眾苦；第五，安住于道，增長壽命；第六，讚歎它的神力；第七，受持供養，報答恩德；第八，歡喜聽聞佛法；第九，如來（Tathagata，佛的稱號）授記；第十，正式顯明經名；第十一，大眾流通。這則是第一部分，返回宮殿。
授予善住天子。當時，善住天子接受了這個陀羅尼之後。
【English Translation】 English version: Thus it is.
Explanation: The ninth section summarizes its meaning. Although there are nine different sections above, they all conclude with the thirteenth section, which demonstrates the precepts and commands people to uphold them completely.
The Buddha told Devendra (天帝釋, King of the Gods): 'I use this expedient means to enable all sentient beings who should fall into the hell realm to be liberated.'
Explanation: The fourteenth section marks the merits and bestows them. In this large section, there are five different passages of scripture. The first is to summarize the functions, the second is the purification of the evil realms, the third is the present increase of lifespan, the fourth is the entrustment to Devendra, and the fifth is the bestowal upon Supratisthita (善住天子). This is the first, summarizing the functions. There are three points in the text: first, eliminating the suffering of hell; second, eliminating the suffering of hungry ghosts; third, eliminating the sins of animals.
All evil paths can also be purified.
Explanation: This is the second part, the purification of the evil realms.
Furthermore, it enables those who uphold this Dharani (陀羅尼, mantra) to increase their lifespan.
Explanation: This is the third part, the present increase of lifespan.
Devendra, you go and take my Dharani (陀羅尼, mantra).
Explanation: This is the fourth part, the entrustment to Devendra.
Bestow it upon Supratisthita (善住天子). After seven days, you and Supratisthita come to see me together.
Explanation: This is the fifth part, the bestowal upon Supratisthita. Although there are five different sections above, they all conclude with the fourteenth section, which marks the merits and bestows them completely. Although there are fourteen different passages of scripture above, they all explain the second part, the orthodox division spoken by the Holy Teaching, is completed.
At that time, Devendra received this Dharani (陀羅尼) from the Bhagavan (世尊, Buddha), respectfully upheld it, and returned to his heavenly palace.
Explanation: This is the third part, the practice and dissemination division according to the teachings. In this large section, there are eleven passages of scripture: first, Devendra returns to the palace; second, bestowing upon Supratisthita; third, upholding and fulfilling vows; fourth, liberation from all suffering; fifth, abiding in the path and increasing lifespan; sixth, praising its divine power; seventh, upholding offerings and repaying kindness; eighth, joyfully listening to the Dharma; ninth, the Tathagata's (如來, title of the Buddha) prediction; tenth, formally revealing the name of the scripture; eleventh, mass dissemination. This is the first part, returning to the palace.
Bestowing it upon Supratisthita. At that time, after Supratisthita received this Dharani.
述曰。第二授與善住也。
滿六日六夜依法受持一切愿滿者。
述曰。第三受持愿滿也。
應受一切惡道等苦即得解脫者。
述曰。第四解脫眾苦也。
住菩提道增壽無量者。
述曰。第五住菩提道增壽。
甚大歡喜高聲嘆言希有如來希有妙法希有明驗甚為難得令我解脫者。
述曰。第六嘆其神力。
爾時帝釋至第七日與善住天子將諸天眾嚴持華鬘涂香末香寶幢幡蓋天衣瓔珞微妙莊嚴往詣佛所設大供養以妙天衣及諸瓔珞供養世尊繞百千匝者。
述曰。第七持供報恩。文中有二意。一持供。二旋繞。提謂經云。行道有其三品。謂上中下。上者百匝。中者三十匝。下者十匝。以應百年。
于佛前立踴躍歡喜坐而聽法者。
述曰。第八歡喜聽法也。
爾時世尊舒金色臂摩善住天子頂而為說法授菩提記者。
述曰。第九如來授記也。
佛言此經名凈一切惡道佛頂尊勝陀羅尼汝當受持者。
述曰。第十正顯經名也。
爾時大眾聞佛所說皆大歡喜信受奉行者。
述曰。第十一大眾流通也。良為調御弘宣人天信受故得深心。歡喜頂禮奉行。
佛頂尊勝陀羅尼經疏卷下(終)
【現代漢語翻譯】 現代漢語譯本 述曰：第二是授予給善住（Sudatta）天子。
滿六日六夜，依法受持此陀羅尼，一切願望都能圓滿。
述曰：第三是受持此陀羅尼能使願望圓滿。
應受一切惡道之苦的眾生，即能得到解脫。
述曰：第四是解脫一切痛苦。
安住于菩提道，壽命得以無量增長。
述曰：第五是安住菩提道，增長壽命。
（帝釋天）甚大歡喜，高聲讚歎說：『希有啊，如來！希有啊，妙法！希有啊，如此靈驗！甚為難得，能令我解脫！』
述曰：第六是讚歎此陀羅尼的神力。
爾時，帝釋（Indra）于第七日，與善住（Sudatta）天子，率領諸天眾，莊嚴地持著華鬘、涂香、末香、寶幢、幡蓋、天衣、瓔珞等微妙莊嚴之物，前往佛陀所在之處，設下盛大的供養，以妙天衣及諸瓔珞供養世尊，並繞佛百千匝。
述曰：第七是持供養以報恩。文中有兩個含義：一是持供養，二是旋繞。提謂經中說：『行道有上、中、下三品。上者繞百匝，中者繞三十匝，下者繞十匝，以應百年。』
在佛前站立，踴躍歡喜，坐下聽法。
述曰：第八是歡喜地聽聞佛法。
爾時，世尊舒展金色手臂，摩善住（Sudatta）天子的頭頂，併爲之說法，授予菩提之記。
述曰：第九是如來為之授記。
佛言：『此經名為《凈一切惡道佛頂尊勝陀羅尼》，你應當受持。』
述曰：第十是正式地顯明經名。
爾時，大眾聽聞佛陀所說，皆大歡喜，信受奉行。
述曰：第十一是大眾流通此經。正因為調御丈夫弘揚宣講，人天信受，所以才能得到深心。歡喜頂禮，奉行此經。
《佛頂尊勝陀羅尼經疏》卷下（終）
【English Translation】 English version Commentary: Second, it is bestowed upon the Deva-son Sudatta (善住, Sudatta).
After completing six days and six nights of upholding and reciting this Dharani according to the Dharma, all wishes will be fulfilled.
Commentary: Third, upholding this Dharani fulfills wishes.
Those who are to suffer in all evil realms will immediately attain liberation.
Commentary: Fourth, it liberates from all suffering.
Abiding on the Bodhi path, one's lifespan will increase immeasurably.
Commentary: Fifth, abiding on the Bodhi path increases lifespan.
(Indra) was overjoyed and exclaimed loudly: 'Rare is the Tathagata! Rare is the wonderful Dharma! Rare is such efficaciousness! It is extremely difficult to obtain, and it liberates me!'
Commentary: Sixth, it praises the divine power of this Dharani.
At that time, Indra (帝釋, Indra), on the seventh day, together with the Deva-son Sudatta (善住, Sudatta), leading the assembly of Devas, adorned with flower garlands, scented paste, powdered incense, jeweled banners, canopies, heavenly garments, and exquisite ornaments, went to where the Buddha was. They made great offerings, offering the World-Honored One with exquisite heavenly garments and various ornaments, and circumambulated the Buddha hundreds of thousands of times.
Commentary: Seventh, making offerings to repay kindness. There are two meanings in the text: first, making offerings; second, circumambulating. The Tiwei Sutra says: 'There are three grades of practice: superior, middle, and inferior. The superior circumambulates a hundred times, the middle thirty times, and the inferior ten times, corresponding to a hundred years.'
Standing before the Buddha, leaping with joy, they sat down and listened to the Dharma.
Commentary: Eighth, joyfully listening to the Dharma.
At that time, the World-Honored One extended his golden arm, touched the crown of the Deva-son Sudatta (善住, Sudatta), and expounded the Dharma for him, bestowing the prediction of Bodhi.
Commentary: Ninth, the Tathagata bestows the prediction.
The Buddha said: 'This Sutra is named the 'Pure All Evil Paths Buddha-Top Victory Dharani'. You should uphold it.'
Commentary: Tenth, it formally reveals the name of the Sutra.
At that time, the great assembly, hearing what the Buddha said, were all overjoyed, believed, accepted, and practiced it.
Commentary: Eleventh, the great assembly propagates the Sutra. It is precisely because the taming master widely proclaims it that humans and devas believe and accept it, thus attaining deep faith. They joyfully prostrate, pay homage, and practice this Sutra.
Commentary on the Sutra of the Buddha-Top Victory Dharani, Scroll Two (End)