English
English version Performing various offerings with singing, dancing, and music, observing the eight precepts for seven days and seven nights—abstaining from the five pungent spices, all unclean flavors, and the ten kinds of meat—with hands folded in reverence, taking refuge in the Three Jewels, and reciting this mantra while invoking the name of Mahamaya. By the power of the mantra, one can eliminate the hot diseases, malaria, madness, emaciation, demonic possessions, curses and prayers, nightmares, frequent mumbling, edema, shortness of breath, as well as infantile epilepsy, crying, and various evil spirits, all four hundred and four diseases can be eliminated, and one will gain a good reputation in the world, always being relied upon by all. Those who uphold this mantra should also invoke the names of the Eastern Heavenly King Dhrtarastra, the Southern Heavenly King Virudhaka, the Western Heavenly King Virupaksa, and the Northern Heavenly King Vaisravana; the first minister of the Eastern Heavenly King is named Manibhadra, the second is named Purnabhadra, and the third is named Kumbhira, who command all the ghosts and spirits; the first minister of the Southern Heavenly King is named Pancala, and there are also Liputi, Cimahe, and Jiluo She Na, each leading five hundred million ghosts and spirits to protect the land of Zhendan (Zhendan is the Han country) and Jambudvipa, so that all ghosts and spirits cannot act recklessly; the first minister of the Western Heavenly King is Baddhana and his six brothers; the first ministers of the Northern Heavenly King are Kapila Yaksa, the Great Golden-Haired Spirit, the Great Thumb Spirit, and the Sanzhi Sumara Spirit, and there are such great spirits who govern the four continents. If anyone recites what Mahamaya has spoken and this divine mantra, these good spirits, upon hearing their names invoked, will come near, protect, and attend to them, and all diseases will be eliminated. At that time, after the World Honored One spoke this mantra, he spoke the following verse: 'If there are evil beings who do not follow this mantra, they are like merchants who are adrift and submerged in the land of the Rakshasas, where five hundred Rakshasas will fight to devour them; if a person is good at reciting and upholding this divine mantra, they are like merchants who are safe and secure in the great ocean.' -------------------------------------------------------------------------------- 还， 多获众珍宝， 七世无穷尽。 我于无量劫， 舍头、目、髓、脑、 骨、肉及手、足、 国城及妻子， 累积菩萨行， 勤修波罗蜜。 广愍一切故， 非为自己身， 令得成正觉， 拔济苦众生， 说此陀罗尼， 拥护于世间。”
Chinese
尔时，世尊说此偈已，与母辞别下蹑宝阶。大梵天王执盖随从，释提桓因及四天王侍立左右，无量天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人及非人，比丘、比丘尼、优婆塞、优婆夷，并余种种诸杂鬼、神前后围绕，充塞虚空，作诸妓乐、歌呗、赞叹，烧众名香、散诸妙花，导从来下趣阎浮提。 时阎浮提诸国王等——波斯匿王、优陀延王、频婆娑罗王、勿陀伽王、弗迦罗娑罗王并余一切诸王——大臣、长者、居士、婆罗门等，各严四兵，象兵、马兵、车兵、步兵，青、黄、赤、白、杂色照耀，如忉利天出游观时；并余比丘、比丘尼、优婆塞、优婆夷，集在宝阶而来迎佛。 时舍卫国主波斯匿王即敕诸臣，令于祇桓更办种种饮食、衣服、卧具、汤药，凡有所须皆使供办。 尔时，世尊到阎浮提已，诸王、大臣、长者、居士及以四众恭敬礼拜，歌颂赞叹，随从世尊入于祇桓。尔时，一切诸人民等既闻如 现代汉语译本 ‘还，’ ‘多获众珍宝，七世无穷尽。’ ‘我于无量劫，舍头、目、髓、脑、’ ‘骨、肉及手、足、国城及妻子，’ ‘累积菩萨行，勤修波罗蜜（到达彼岸的方法）。’ ‘广愍一切故，非为自己身，’ ‘令得成正觉（完全的觉悟），拔济苦众生，’ ‘说此陀罗尼（总持，咒语），拥护于世间。’ 尔时，世尊（佛陀）说此偈已，与母辞别下蹑宝阶。大梵天王（色界之主）执盖随从，释提桓因（帝释天）及四天王侍立左右，无量天、龙、夜叉（守护神）、乾闼婆（天乐神）、阿修罗（非天）、迦楼罗（金翅鸟）、紧那罗（歌神）、摩睺罗伽（大蟒神）、人及非人，比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众），并余种种诸杂鬼、神前后围绕，充塞虚空，作诸妓乐、歌呗、赞叹，烧众名香、散诸妙花，导从来下趣阎浮提（我们所居住的世界）。 时阎浮提诸国王等——波斯匿王、优陀延王、频婆娑罗王、勿陀伽王、弗迦罗娑罗王并余一切诸王——大臣、长者、居士、婆罗门等，各严四兵，象兵、马兵、车兵、步兵，青、黄、赤、白、杂色照耀，如忉利天（三十三天）出游观时；并余比丘、比丘尼、优婆塞、优婆夷，集在宝阶而来迎佛。 时舍卫国主波斯匿王即敕诸臣，令于祇桓（佛陀的精舍）更办种种饮食、衣服、卧具、汤药，凡有所须皆使供办。 尔时，世尊到阎浮提已，诸王、大臣、长者、居士及以四众恭敬礼拜，歌颂赞叹，随从世尊入于祇桓。尔时，一切诸人民等既闻如
English
English version 'Furthermore,' 'Having obtained many precious treasures, for seven lifetimes, they will be inexhaustible.' 'In countless kalpas (eons), I have given up my head, eyes, marrow, and brain,' 'Bones, flesh, hands, feet, kingdoms, cities, and wives,' 'Accumulating Bodhisattva practices, diligently cultivating Paramitas (perfections).' 'Out of great compassion for all, not for my own sake,' 'To enable them to attain perfect enlightenment, to deliver suffering beings,' 'I speak this Dharani (mantra), to protect the world.' At that time, the World Honored One (Buddha), having spoken this verse, bid farewell to his mother and descended the jeweled staircase. The Great Brahma King (lord of the Form Realm) held the canopy and followed, Shakra Devanam Indra (Indra, king of the gods) and the Four Heavenly Kings stood on the left and right, countless Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), and various other ghosts and spirits surrounded him, filling the void, making music, singing praises, burning incense, scattering flowers, and guiding him down to Jambudvipa (the world we live in). At that time, the kings of Jambudvipa—King Prasenajit, King Udayana, King Bimbisara, King Mutaka, King Pukkara-sara, and all other kings—ministers, elders, householders, Brahmins, each prepared their four divisions of troops: elephant troops, horse troops, chariot troops, and infantry troops, shining in blue, yellow, red, white, and mixed colors, like the gods of Trayastrimsa Heaven (Thirty-three Heavens) going out for a tour; and other Bhikshus, Bhikshunis, Upasakas, and Upasikas gathered at the jeweled staircase to welcome the Buddha. At that time, King Prasenajit, the ruler of Shravasti, ordered his ministers to prepare various foods, clothing, bedding, and medicines at Jetavana (Buddha's monastery), providing everything that was needed. At that time, when the World Honored One arrived in Jambudvipa, the kings, ministers, elders, householders, and the four assemblies respectfully bowed, sang praises, and followed the World Honored One into Jetavana. At that time, all the people, having heard of the --------------------------------------------------------------------------------
Chinese
来从忉利天还在祇桓，皆悉驰竞，盈塞道路，祇桓精舍四门充溢，往来者众不可称计。 尔时，世尊坐师子座，四众八部前后围绕。时波斯匿王既见世尊在师子座，欢喜踊跃不能自胜，即于佛前而说偈言： “我等今归命， 无上功德聚， 巧拔诸苦本， 能殖众善根， 慈悲福众生， 最胜调御士； 相好端严容， 无比丈夫身； 导师良福田， 功德超梵释； 议论广降伏， 神力得自在。 我今头顶礼， 无譬天人师。” 时波斯匿王说是偈已而白佛言：“世尊！今者众生沈于生死，饮服毒药莫能疗者，唯愿大仙降霔甘露。” 尔时，世尊告诸大众：“当知一切生死源本：无明缘行、行缘识、识缘名色、名色缘六入、六入缘触、触缘受、受缘爱、爱缘取、取缘有、有缘生、生缘老死忧悲苦恼。若无明灭则行灭、行灭则识灭、识灭则名色灭、名色灭则六入灭、六入灭则触灭、触灭则受灭、受灭则爱灭、爱灭则取灭、取灭则有灭、有灭则生灭、生灭则老死灭、老死灭则忧悲苦恼灭。汝等宜应长勤修习，速得离于三界苦海。汝等又听！生死法中恒为八苦之所缠缚，皆由积集身、口、意业流转不绝。若能断于诸集根本则灭众苦，行八正道无为正路。若能审谛如是观者， 则可出于诸有之际。”◎ 摩诃摩耶经卷上 大正藏第 12 册 No. 0383 摩诃摩耶经 摩诃摩耶经卷下(一名佛升忉利天为母说法) 箫齐沙门释昙景译 ◎尔时，世尊为波斯匿王及诸大众说妙法已，与比丘众前后围绕从舍卫国渐次游行村邑、聚落——所应度者皆悉周遍——乃至到于尼连禅河。 于时世尊既至河已，著于浴衣入河洗浴。时无量百千天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，既见如来在河澡浴，各持种种涂香、末香而来供养。时尼连禅河侧水陆虚空，一切众生见如来身犹如明镜，睹妙形像皆生欢喜、悉起慈心，三毒消伏不相吞食，咸发阿耨多罗三藐三菩提心。 尔时，阿难即白佛言：“今此水陆虚空之中诸众生等见佛身已，尚生欢喜发菩提心。而提婆达多生在释宫，佛之亲属、又作沙门，口常读诵深妙经典，而于如来恒造逆事，破和合僧、出佛身血、教阿阇世杀害父王，日日招集丰美饮食，而自憍慢谓与佛等，为小利养以火自烧。设令诸佛欲救拔之不能为益，如骡怀妊会丧身命。” 尔时，世尊告阿难言：“如汝所说，提婆达多恒于我所生怨害心，自造阿鼻地狱因缘，一切诸佛不能救脱。我于提婆达多极生 现代汉语译本 ‘那么就可以从各种存在状态中解脱出来。’ 《摩诃摩耶经》卷上 大正藏第12册 No. 0383 《摩诃摩耶经》 《摩诃摩耶经》卷下（又名佛升忉利天为母说法） 箫齐沙门释昙景译 ◎当时，世尊为波斯匿王（Kosala国王）及诸大众宣说妙法后，与比丘众前后围绕，从舍卫国（Sravasti）逐渐行经村庄、聚落——所有应该被度化的人都已遍及——乃至到达尼连禅河（Nairanjana River）。 当时，世尊到达河边后，穿上浴衣进入河中洗浴。当时，无数百千的天、龙、夜叉（Yaksa）、乾闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）、人非人等，看到如来在河中洗浴，各自拿着各种涂香、末香前来供养。当时，尼连禅河边水陆虚空，一切众生看到如来的身体犹如明镜，见到美妙的形象都心生欢喜、都生起慈悲心，贪嗔痴三毒消退不再互相吞食，都发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi，无上正等正觉之心）。 当时，阿难（Ananda）即对佛说：‘现在这水陆虚空中的众生看到佛的身相后，尚且心生欢喜，发起菩提心。而提婆达多（Devadatta）生在释迦族（Sakya）的宫中，是佛的亲属，又做了沙门，口中常常诵读深奥的经典，却总是对如来制造违逆之事，破坏僧团的和合，使佛身流血，教唆阿阇世（Ajatasatru）杀害父王，每天招集丰盛的饮食，却自高自大，认为自己与佛相等，为了微小的利益而自焚。即使诸佛想要救拔他，也不能对他有任何益处，就像骡子怀孕会丧失性命一样。’ 当时，世尊告诉阿难说：‘正如你所说，提婆达多总是对我生起怨恨之心，自己造下阿鼻地狱（Avici hell）的因缘，一切诸佛都不能救他脱离。我对提婆达多极生
English
English version 'Then one can be liberated from the midst of all existences.' Mahamaya Sutra, Volume 1 Taisho Tripitaka Volume 12, No. 0383, Mahamaya Sutra Mahamaya Sutra, Volume 2 (also known as Buddha Ascends to Trayastrimsa Heaven to Preach to His Mother) Translated by the Shramana Shi Tanjin of the Xiao Qi Dynasty ◎At that time, after the World Honored One had expounded the wonderful Dharma to King Pasenadi (King of Kosala) and the great assembly, he was surrounded by the assembly of Bhikkhus, and gradually traveled from the country of Sravasti through villages and settlements—all those who were to be converted were reached—until he arrived at the Nairanjana River. At that time, after the World Honored One arrived at the river, he put on his bathing clothes and entered the river to bathe. Then, countless hundreds of thousands of Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, seeing the Tathagata bathing in the river, each brought various fragrant ointments and powdered incense to make offerings. At that time, on the banks of the Nairanjana River, in the water, on land, and in the sky, all sentient beings saw the Tathagata's body like a clear mirror, and seeing his wonderful form, they all rejoiced, and all arose with compassionate hearts. The three poisons of greed, hatred, and delusion subsided, and they no longer devoured each other. They all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). At that time, Ananda immediately said to the Buddha, 'Now, these sentient beings in the water, on land, and in the sky, having seen the Buddha's form, are still able to rejoice and arouse the Bodhi mind. But Devadatta, born in the Sakya palace, is a relative of the Buddha, and also became a Shramana. His mouth constantly recites profound scriptures, yet he always creates rebellious acts against the Tathagata, disrupts the harmony of the Sangha, causes the Buddha's blood to flow, and incites Ajatasatru to kill his father. He gathers abundant food daily, yet he is arrogant, thinking himself equal to the Buddha. For small gains, he burns himself with fire. Even if all the Buddhas wanted to rescue him, it would be of no benefit to him, just as a mule that becomes pregnant will lose its life.' At that time, the World Honored One said to Ananda, 'As you have said, Devadatta always harbors resentment towards me, and has created the causes for the Avici hell. All the Buddhas cannot save him from it. I feel great -------------------------------------------------------------------------------- 慈愍，但其不久苦业所逼。”