English
It means scope. If you practice this door of the dharani, the benefits from gaining it onwards are: the six benefits shown above, as well as the benefits of the four dharanis, and the ten perfections will also be accomplished. These are spoken according to the literal meaning, so arrange them according to the rules of the Paramita Vehicle. If you prefer to practice in accordance with the way of mantra, then do it like this: The first door of the dharani is: realizing equality is wisdom, which is the noble Manjushri. The second is giving one's own happiness to sentient beings is compassion, which is the lord of the Padma family, Avalokiteshvara. The third is confession, which is the lord of the world, the Great Brahma, arrange the deities of the mandala on the right in order. The fourth is abandoning the works of Mara, which is the lord of the Vajra family, Vajrapani. The fifth is the door of accumulating merit, which is the lord of the Jewel family, the noble Jambhala. The sixth is not abiding at the edge of Nirvana, which is the five attendant Yakshas who make the lineage, gait, and root flourish, and destroy the enemy forces, arrange them on the left in order. Behind and in front are: placing the Great Wrathful One and the noble Yamantaka and so on. The Sugata Shakyamuni, the main deity of the palace and mandala, is the teaching of the introduction. Outside of that, also place eight of the ten direction protectors, and the four doors are the four Great Kings. If you prefer elaboration, then place the goddesses of the ten perfections' dharanis on the second deity, and the protectors on the third. The Great Wrathful One and the protectors and so on are arranged according to the secret common ritual, and the noble Yamantaka is the sixth door, which is arranged according to the meaning of the name ṣaṭamu li (षटमु लि, ṣaṭamu li, six faces). In terms of dharani mantras, the mantras of the six perfections shown above are of the Sugata Shakyamuni. Ya Sho (ཡ་ཤོ་) is of the five attendants. Brahma (प्रह्म, brahma, Brahma) is Brahma himself. Klesha Vishodha (क्लेश विशोध, kleśa viśodha, purification of afflictions) is subduing afflictions, which is of Manjushri. Artha (अर्थ, artha, benefit) is accomplishing the benefit of others, which is compassion, which is of Avalokiteshvara. Anartha (अनर्थ, anartha, meaningless) is meaningless, which is an obstacle.
Chinese
现在解释金刚持的。“巴拉玛”是为了成就殊胜愿望的处所。“嘎雅”等是所有共同的真言。从中成就共同和事业集合，是教导听闻的开示。利益就是殊胜的成就。如何修持的仪轨是事部的仪轨，虽然这像是六部都汇集，但主要为如来，因此要加入他的仪轨。第三是随喜，世尊欢喜并如此说道，菩萨摩诃萨们，以及净居天的天子们随喜，对世尊所说表示赞叹。《圣六门经》圆满了。说是对此欢喜，仅仅是说了这个，聚集在那里的眷属中，没有得到这个陀罗尼门的人得到了，得到的人也增长广大，因此对众生的大利益感到欢喜。《圣六门陀罗尼释》是，像第二佛陀般的导师功德光，仅仅解释了经文，以及上师的口诀文字，和自己的智慧力量，从这三者中如何合理地讲述，是多罗那他所作。善哉！校对一次。 顶礼！世尊无量寿智百八名号陀罗尼经。顶礼世尊莲花舞自在。此世尊无量寿智百八名号陀罗尼经，当以三义而决择：初为开端，中为经藏正文，末为随喜，此为三种。初者，如是我闻等，即下文所出之经藏，乃由结集者金刚手我所集结。深义者，乃唯一佛陀之行境，虽未证悟，然由如来之加持力，以听闻之智慧而证悟之时，如是宣说。宣说者何人耶？乃世尊，以无边功德而庄严，无上之导师。
English
Now explaining the Vajra Holder. "Parama" is the place for accomplishing supreme wishes. "Kaya" etc. are the common mantras of all. From this, accomplishing common and activity collections is the instruction to listen. The benefit is the supreme accomplishment. The ritual of how to practice is the ritual of the Action Tantra, although this seems like all six classes are gathered, but the main one is the Tathagata, so his ritual should be added. The third is rejoicing, the Bhagavan rejoiced and said so, the Bodhisattva Mahasattvas, and the sons of the gods of the Pure Abode rejoiced, praising what the Bhagavan said. The Noble Six-Door Sutra is complete. It is said that he rejoiced at this, just by saying this, those gathered in that assembly who had not obtained this Dharani door obtained it, and those who had obtained it also increased and expanded, so he rejoiced at the great benefit of sentient beings. This commentary on the Noble Six-Door Dharani is, like the second Buddha, the teacher Guna Prabha, only explained the sutra, as well as the oral instruction texts of the lama, and one's own intellectual power, how to reasonably explain from these three, is what Taranatha did. Good! Homage! The Bhagavan Amitayus Jnana Hundred and Eight Names Dharani Sutra. Homage to the Bhagavan Lotus Dance Lord. This Bhagavan Amitayus Jnana Hundred and Eight Names Dharani Sutra, should be determined by three meanings: first is the introduction, middle is the actual text of the sutra, and last is the rejoicing, these are three types. The first is, Thus I have heard etc., that is, the sutra that appears below, is collected by the collector Vajrapani. The profound meaning is the realm of practice of the only Buddha, although not realized, but by the power of the Tathagata's blessing, when realized by the wisdom of hearing, he speaks like this. Who is the speaker? It is the Bhagavan, adorned with boundless qualities, the supreme teacher.
Chinese
是佛陀释迦牟尼。地点在哪里呢？以前被名叫严厉和有者的仙人占据的住所，后来变成了城市，就是舍卫城，这是指国王等地方首领的住所。胜光王的儿子是光明国王的弟弟。以前那是他自己的花园，后来给孤独长者用黄金覆盖地面来估价购买，并在以树根、花朵和果实装饰的祇陀林中央，建造了宽敞宏大的精舍，就在那里。与谁一起听闻呢？是比丘等。比丘有五种：名字的比丘、发誓的比丘、乞食的比丘、祈请和事业的比丘、真实义的比丘。这里有些人认为是第四种，但所有都是真实义的比丘阿罗汉。僧伽是集合，因为是阿罗汉的集合。没有比这更殊胜的集合，所以是大僧伽。其数量是：一百三十五位比丘，虽然眷属之主是菩萨，但首先提到了声闻。对于声闻们来说，除了如来自己的加持之外，不能前往其他佛的刹土。因此，这些比丘是导师释迦狮子的不共眷属，并且当时与位于适合居住的地方的常见外道等普通人也是共同的行境，所以首先提到。菩萨们与此相反，所以后来提到。有些人说出家和在家的差别，说大王子们是在家人，这是造作不可饶恕的罪业，与从大乘中退转的某些声闻部派的智慧相同。菩萨是具有两种发心者。大菩萨是具有禅定、陀罗尼和无量神通者，是获得了与金刚身意等同者。而且
English
It is the Buddha Shakyamuni. Where is the place? The dwelling place formerly occupied by hermits named Nyanpa and Yöpa, which later became a city, is Shravasti, which refers to the residence of the kings and other local leaders. Prince Jeta was the younger brother of King Prasannajit. Formerly it was his own garden, but later Anathapindika covered the ground with gold to estimate the price and bought it, and in the center of Jeta Grove, decorated with roots, flowers, and fruits, he built a spacious and vast monastery, and it was there. With whom did he hear it? It was with monks and others. There are five kinds of monks: monks by name, monks by vow, monks by begging, monks by request and activity, and monks by true meaning. Here, some consider it to be the fourth, but all are truly Arhats. Sangha is the assembly, because it is the assembly of Arhats. There is no assembly more supreme than this, therefore it is the Great Sangha. Its number is: one hundred and thirty-five monks, although the chief of the retinue is the Bodhisattva, the Shravakas are mentioned first. For the Shravakas, they cannot go to other Buddha's realms except by the blessing of the Tathagata himself. Therefore, these monks are the unique retinue of the teacher Shakya Simha, and at that time they were also common objects of experience with common heretics and other ordinary people located in suitable places to live, so they were mentioned first. The Bodhisattvas are the opposite of this, so they are mentioned later. Some say the difference between ordained and lay people, saying that the great princes are lay people, which is committing unforgivable sins, and is similar to the wisdom of some Shravaka sects that have turned away from the Mahayana. The Bodhisattva is one who is rich in two kinds of Bodhicitta. The Great Bodhisattva is one who possesses immeasurable Samadhi, Dharani, and Abhijna, and has attained the Vajra body equivalent to mind. Moreover
Chinese
是诸佛之子之首文殊等极众多，与无边者等同处。所谓“如是我闻”等，是法圆满；“一时”者，是时圆满；“薄伽梵”是导师圆满；“在善逝”等是处所圆满；“比丘百千”等是眷属圆满。第二，中间宣说经藏之体性，共同宣说波罗蜜多之理，以及宣说密咒不共之义。第一，有连接和正文。第一，连接之词是“那时”等，远离轮回之苦与烦恼，以及异熟身之粗糙触感，故为寂静；具足自他之义圆满之功德，故为文殊；处于童年之地，故为童子。如同国王之长子处于王位继承人之位被称为童子一样，于法之云地，以大光明现前灌顶之菩萨，亦是王子，是已获得灌顶者，故称为童子地。又，从发起最初之心开始，恒常安住于梵行者，也称为童子地。在此，了知所化之机，即使没有请问者，也以文殊之名而宣说，是为向眷属开示而说。第二，正文分二：要义之纲要和从利益之门广说。第一，有薄伽梵无量寿之刹土，以及导师自身之伟大，以及开示佛法，以及具有利益之陀罗尼咒语。第一是：文殊，上方等，上方世界名为功德无量等。彼刹土是器之圆满的特点，有珍宝山和如意树等七宝之地，以及甘露之河流等，因具有不可思议之欲妙，以及有情之功德，无有恶趣和邪见，以及小乘，痛苦
English
The chief of the sons of the Victorious Ones, such as Manjushri, are exceedingly numerous, dwelling together with the limitless ones. "Thus have I heard," etc., is the perfection of the Dharma; "At one time" is the perfection of the time; "Bhagavan" is the perfection of the teacher; "In Shravasti," etc., is the perfection of the place; "Hundreds of thousands of monks," etc., is the perfection of the retinue. Secondly, in the middle, the essence of the Sutra Pitaka is explained, both the common explanation of the mode of the Paramitas and the explanation of the uncommon meaning of the Mantras. Firstly, there is the connection and the actual subject matter. Firstly, the words of connection are "Then, at that time," etc., being gentle because of being free from all the coarse touches of the suffering and afflictions of samsara and the ripened body; being Manjushri because of possessing the glory of the perfection of the meaning of self and others; being the youthful one because of abiding on the ground of youth. Just as the eldest son of a king who abides in the position of regent is called a youth, so also a Bodhisattva who has obtained the empowerment of great light on the ground of the clouds of Dharma is also a prince, one who has attained empowerment, and is therefore called the ground of youth. Moreover, one who, from the time of generating the first thought, constantly abides in pure conduct is also called the ground of youth. Here, knowing the time of those to be tamed, even when there is no questioner, it is spoken in the manner of bestowing the command upon Manjushri, and is spoken to show the retinue. Secondly, the actual subject matter has two parts: the main point of the meaning shown in brief, and the extensive explanation from the point of view of benefits. Firstly, there is the Buddha-field of the Bhagavan Amitayus, and the greatness of the teacher himself, and the teaching of the Dharma, and the teaching of the dharani-mantra together with its benefits. The first is: "Manjushri, in the direction above," etc., "In the direction above, there is a world-realm called Immeasurable Qualities," etc. That Buddha-field is characterized by the abundance of the vessel, with mountains of jewels and wish-fulfilling trees, etc., the ground of the seven precious things, and rivers of nectar, etc., because of the inconceivable qualities of desire, and also the qualities of the essence, without bad migrations, wrong views, or inferior vehicles, and suffering.