Chinese
谓菩萨不求、不愿、不贪、不喜、不得菩提而诸佛授记。世尊！我等今见上方八万四千诸佛，诸佛皆与我等受阿耨多罗三藐三菩提记。”◎ 诸天叹品第十七(丹如来神咒品第二十三) ◎尔时文殊师利白佛言：“惟愿世尊护念是法，于当来世后五百岁，广宣流布此阎浮提，令得久住；又令大庄严善男子、善女人咸得闻之；设魔事种种起而能不随魔，若魔民亦不得便；以受持是经故，终不退失阿耨多罗三藐三菩提。” 尔时佛告文殊师利：“如是，如是！汝今善听！欲令此经久住故，当为汝说召诸天、龙、夜叉、乾闼婆、鸠槃茶等咒术。若法师诵持此咒，则能致诸天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽等，常随护之。是法师若行道路、若失道时、若在聚落、若在空闲、若在僧房、若在宴室、若经行处、若在众会，是诸神等常当随侍卫护，益其乐说辩才。又复为作坚固忆念慧力因缘，无有怨贼得其便者，使是法师行、立、坐、卧一心安详。文殊师利！何等为咒术章句？ “‘郁头隶(一) 头头隶(二) 摩隶(三) 遮隶(四) 麑隶(五) 梯隶缇隶(六) 弥隶(七) 睺楼(八) 睺楼(九) 睺楼(十) 堙婆隶(十一) 韦多隶(十二) 麹丘隶(十三) 现代汉语译本： 意思是菩萨不追求、不希望、不贪恋、不欢喜、不希求得到菩提（bodhi，觉悟），却被诸佛授予成佛的预记。世尊！我们现在看见上方八万四千诸佛，诸佛都给我们授了阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）的记别。’ 诸天叹品第十七（丹如来神咒品第二十三） 这时，文殊师利（Manjushri）菩萨对佛说：‘惟愿世尊您护念这部佛法，在将来的末法时代后五百年，广泛地宣扬流布于这阎浮提（Jambudvipa，我们所居住的这个世界），使这部经能够长久住世；又让大庄严等善男子、善女人都能听闻到这部经；即使有种种魔事发生，也能不随从魔的指使，即使是魔的眷属也不能得逞；因为受持这部经的缘故，最终也不会退失阿耨多罗三藐三菩提。’ 这时，佛告诉文殊师利菩萨说：‘是这样的，是这样的！你现在好好听着！为了使这部经能够长久住世，我应当为你宣说召请诸天、龙（naga）、夜叉（yaksha）、乾闼婆（gandharva）、鸠槃茶（kumbhanda）等的咒语。如果法师诵持这个咒语，就能召来诸天、龙、夜叉、乾闼婆、阿修罗（asura）、迦楼罗（garuda）、紧那罗（kinnara）、摩睺罗伽（mahoraga）等，常常随侍守护他。这位法师如果行走在道路上、如果迷失了道路、如果在村落里、如果在空闲的地方、如果在僧房里、如果在宴饮的房间里、如果在经行的地方、如果在众人集会的场所，这些神等常常应当随侍卫护他，增益他的乐说辩才。又为他造作坚固的忆念慧力的因缘，没有怨家仇敌能够找到机会加害他，使这位法师无论是行走、站立、坐着、躺卧，都能一心安详。文殊师利！什么是咒语的章句呢？’ ‘郁头隶(yì)（一） 头头隶（二） 摩隶（三） 遮隶（四） 麑隶（五） 梯隶缇隶（六） 弥隶（七） 睺楼（hóu）（八） 睺楼（九） 睺楼（十） 堙婆隶（yīn）（十一） 韦多隶（wéi）（十二） 麹丘隶（qū）（十三）
English
English version: It means that Bodhisattvas do not seek, do not desire, do not crave, do not rejoice in, and do not hope to attain Bodhi (觉悟, enlightenment), yet they receive predictions of Buddhahood from all the Buddhas. World Honored One! We now see the eighty-four thousand Buddhas above, and all the Buddhas have given us predictions of Anuttara-samyak-sambodhi (无上正等正觉, unsurpassed, complete and perfect enlightenment).’ Chapter on the Praises of the Devas (Chapter Seventeen) (Chapter Twenty-Three on the Dhāraṇī of the Ruby Thus Come One) At that time, Manjushri (文殊师利) Bodhisattva said to the Buddha: ‘May the World Honored One protect and uphold this Dharma, and in the future, in the last five hundred years of the Dharma-ending Age, widely propagate and spread it throughout this Jambudvipa (阎浮提, the world we live in), so that this Sutra may long endure in the world; and may all good men and good women, such as Great Adornment, be able to hear this Sutra; even if various demonic events arise, they will not follow the instructions of demons, and even the retinues of demons will not succeed; because of upholding this Sutra, they will ultimately not regress from Anuttara-samyak-sambodhi.’ At that time, the Buddha told Manjushri Bodhisattva: ‘It is so, it is so! Listen carefully now! In order to make this Sutra long endure in the world, I should speak for you the mantra for summoning the devas, nagas (龙), yakshas (夜叉), gandharvas (乾闼婆), kumbhandas (鸠槃茶), and others. If a Dharma Master recites and upholds this mantra, he will be able to summon the devas, nagas, yakshas, gandharvas, asuras (阿修罗), garudas (迦楼罗), kinnaras (紧那罗), mahoragas (摩睺罗伽), and others, who will constantly attend and protect him. If this Dharma Master is walking on the road, if he gets lost, if he is in a village, if he is in a secluded place, if he is in a monastery, if he is in a banquet room, if he is in a place for walking meditation, if he is in a gathering of people, these gods should constantly attend and protect him, increasing his eloquence in joyful speech. And also create the causes and conditions for firm memory and wisdom, so that no enemies or thieves can find an opportunity to harm him, so that this Dharma Master, whether walking, standing, sitting, or lying down, can be at peace with one mind. Manjushri! What are the phrases of the mantra?’ ‘Yu tou li (郁头隶) (1), tou tou li (头头隶) (2), mo li (摩隶) (3), zhe li (遮隶) (4), ni li (麑隶) (5), ti li ti li (梯隶缇隶) (6), mi li (弥隶) (7), hou lou (睺楼) (8), hou lou (睺楼) (9), hou lou (睺楼) (10), yin po li (堙婆隶) (11), wei duo li (韦多隶) (12), qu qiu li (麹丘隶) (13), --------------------------------------------------------------------------------
Chinese
阿那祢(十四) 伽帝(十五) 摩醯履(十六) 摩那徙(十七) 摩祢(十八) 婆睺干地萨波楼帝(十九) 罗婆婆伽帝(二十) 辛头隶(二十一) 南无佛驮遮黎帝隶(二十二) 南无达摩涅伽陀祢(二十三) 南无僧伽和醯陀和醯陀(二十四) 毗婆扇陀祢(二十五) 萨婆波波祢麑帝隶弥浮提履(二十六) 萨遮涅提舍梵岚摩波舍多予利师鞞波舍多阿哆罗提侘(侘，敕写反)提萨婆浮多伽罗呵(呵，呼奈反)南无佛驮悉缠斗曼哆逻’ “一切众生中慈说圣谛，梵天所赞叹！诸贤圣所赞叹！此中住召一切诸神，南无诸佛，当成就是咒术。 “文殊师利！是为咒术章句。若菩萨摩诃萨欲行此经者，当诵持是咒术章句。应一心行，不调戏、不散乱；举动进止悉令净洁；不畜余食，少欲知足；独处远离，不乐愦闹，身心远离；常乐慈悲，以法喜乐；安住实语，不欺诳人；贵于坐禅，乐欲说法；行于正念，常离邪念；常乐头陀细行之法；于得、不得无有忧喜；趣向涅槃，畏厌生死；等心憎爱、离别异相；不吝身命及一切物，无有贪惜；威仪成就，常乐持戒；忍辱调柔，恶言能忍；颜色和悦，无恶姿容；先意问讯，除去憍慢，同心欢乐。 “文殊师利！此诸法师住如是法，诵是咒术，即于现世得 现代汉语译本 阿那祢 (Ananai) (十四) 伽帝 (Jiadai) (十五) 摩醯履 (Moheli) (十六) 摩那徙 (Manasi) (十七) 摩祢 (Mani) (十八) 婆睺干地萨波楼帝 (Pohou Gandi Sopolouti) (十九) 罗婆婆伽帝 (Luopopojiadai) (二十) 辛头隶 (Xintouli) (二十一) 南无佛驮遮黎帝隶 (Namo Foduo Zhelidili) (二十二) 南无达摩涅伽陀祢 (Namo Damo Niejiatuoni) (二十三) 南无僧伽和醯陀和醯陀 (Namo Sengqie Heituo Heituo) (二十四) 毗婆扇陀祢 (Pipo Shanduo Ni) (二十五) 萨婆波波祢麑帝隶弥浮提履 (Sopopo Boni Nidili Mifuli) (二十六) 萨遮涅提舍梵岚摩波舍多予利师鞞波舍多阿哆罗提侘 (Sazhenitieshe Fanlanmoposheduo Yulishipi Posheduo Aduoluotichatuo) (侘，敕写反) 提萨婆浮多伽罗呵 (Tisopofu Duo Jialuohe) (呵，呼奈反) 南无佛驮悉缠斗曼哆逻 (Namo Foduo Xichandou Mantoluo) ‘一切众生中慈说圣谛，梵天所赞叹！诸贤圣所赞叹！此中住召一切诸神，南无诸佛，当成就是咒术。 ‘文殊师利 (Wenshushili)！是为咒术章句。若菩萨摩诃萨 (Pusamohasa) 欲行此经者，当诵持是咒术章句。应一心行，不调戏、不散乱；举动进止悉令净洁；不畜余食，少欲知足；独处远离，不乐愦闹，身心远离；常乐慈悲，以法喜乐；安住实语，不欺诳人；贵于坐禅，乐欲说法；行于正念，常离邪念；常乐头陀细行之法；于得、不得无有忧喜；趣向涅槃 (Nipan)，畏厌生死；等心憎爱、离别异相；不吝身命及一切物，无有贪惜；威仪成就，常乐持戒；忍辱调柔，恶言能忍；颜色和悦，无恶姿容；先意问讯，除去憍慢，同心欢乐。 ‘文殊师利 (Wenshushili)！此诸法师住如是法，诵是咒术，即于现世得
English
English version Ananai (阿那祢) (14), Jiadai (伽帝) (15), Moheli (摩醯履) (16), Manasi (摩那徙) (17), Mani (摩祢) (18), Pohou Gandi Sopolouti (婆睺干地萨波楼帝) (19), Luopopojiadai (罗婆婆伽帝) (20), Xintouli (辛头隶) (21), Namo Foduo Zhelidili (南无佛驮遮黎帝隶) (22), Namo Damo Niejiatuoni (南无达摩涅伽陀祢) (23), Namo Sengqie Heituo Heituo (南无僧伽和醯陀和醯陀) (24), Pipo Shanduo Ni (毗婆扇陀祢) (25), Sopopo Boni Nidili Mifuli (萨婆波波祢麑帝隶弥浮提履) (26), Sazhenitieshe Fanlanmoposheduo Yulishipi Posheduo Aduoluotichatuo (萨遮涅提舍梵岚摩波舍多予利师鞞波舍多阿哆罗提侘) (chatuo, phonetic annotation) Ti Sopofu Duo Jialuohe (提萨婆浮多伽罗呵) (jialuohe, phonetic annotation) Namo Foduo Xichandou Mantoluo (南无佛驮悉缠斗曼哆逻). 'Among all sentient beings, compassionately speak the sacred truth, praised by Brahma! Praised by all the virtuous and holy ones! Abiding here, summon all the gods, Homage to all Buddhas, may this mantra be accomplished.' 'Manjushri (文殊师利)! These are the phrases of the mantra. If a Bodhisattva-Mahasattva (菩萨摩诃萨) wishes to practice this sutra, he should recite and uphold these phrases of the mantra. He should practice with a single mind, not being frivolous or distracted; all actions and movements should be pure and clean; not hoarding leftover food, having few desires and being content; dwelling alone in seclusion, not delighting in noisy disturbances, body and mind being detached; constantly delighting in loving-kindness and compassion, taking joy in the Dharma; abiding in truthful speech, not deceiving people; valuing seated meditation, delighting in expounding the Dharma; practicing right mindfulness, constantly being apart from wrong thoughts; constantly delighting in the practices of asceticism; having no sorrow or joy in gain or loss; heading towards Nirvana (涅槃), fearing and厭ing birth and death; having equanimity towards love and hate, being apart from different appearances; not being stingy with body and life and all things, having no greed or miserliness; accomplishing dignified conduct, constantly delighting in upholding precepts; being patient and gentle, able to endure harsh words; having a harmonious and pleasant countenance, without evil appearances; proactively inquiring with greetings, removing arrogance and pride, being joyful with a united heart.' 'Manjushri (文殊师利)! When these Dharma masters abide in such Dharma, reciting this mantra, they will attain in this very life' --------------------------------------------------------------------------------
Chinese
十种力。何等为十？得念力，不忘失故；得慧力，善择法故；得行力，随经意故；得坚固力，行生死故；得惭愧力，护彼我故；得多闻力，具足慧故；得陀罗尼力，一切闻能持故；得乐说辩力，诸佛护念故；得深法力，具五通故；得无生忍力，速得具足萨婆若故。文殊师利！若法师能住是行、诵持咒术，现世得是十力。” 佛说是咒术力时，四天王惊怖毛竖，与无量鬼神眷属围绕，前诣佛所，头面礼足，白佛言：“世尊！我是四天王，得须陀洹道，顺佛教者。我等各当率诸亲属、营从人民，卫护法师。若善男子、善女人护念法者，能持如是等经读诵、解说，我等四天王常往卫护。是人所在之处——若城邑聚落、若空闲静处、若在家、若出家——我等及眷属常当随侍供给，令心安隐，无有厌倦，亦使一切无能娆者。世尊！又是经所在之处面五十里，若天、天子、若龙、龙子、若夜叉、夜叉子、若鸠槃茶、鸠槃茶子等，不能得便。” 尔时毗楼勒迦护世天王即说偈言： “我所有眷属， 亲戚及人民， 皆当共卫护， 供养是法师。” 尔时毗楼婆叉天王即说偈言： “我是法王子， 从法而化生， 求菩提佛子， 我皆当供给。” 尔时犍驮罗吒天王即说偈言： “若有诸 现代汉语译本： 十种力。哪十种呢？获得念力，因为不忘失的缘故；获得慧力，因为善于选择法的缘故；获得行力，因为随顺经义的缘故；获得坚固力，因为能行于生死的缘故；获得惭愧力，因为能守护自己和他人的缘故；获得多闻力，因为具足智慧的缘故；获得陀罗尼力（总持力），因为一切听闻都能忆持的缘故；获得乐说辩力，因为诸佛护念的缘故；获得深法力，因为具足五神通的缘故；获得无生忍力，因为迅速具足萨婆若（一切智）的缘故。文殊师利（Manjushri）！如果法师能够安住于这些修行，诵持咒术，现世就能获得这十种力。 佛陀宣说这种咒术力时，四大天王惊恐害怕，毛发竖立，与无量的鬼神眷属围绕，来到佛陀处所，头面顶礼佛足，禀告佛陀说：‘世尊！我们是四大天王，已经证得须陀洹道（Sotapanna，入流果），顺从佛教的教导。我们各自应当率领诸位亲属、营从人民，卫护法师。如果善男子、善女人护念佛法，能够受持如此等等的经典，读诵、解说，我们四大天王常常前往卫护。这个人所在之处——无论是城邑聚落、还是空闲静处、无论是在家、还是出家——我们以及眷属常常应当随侍供给，令其内心安稳，没有厌倦，也使一切都不能够扰乱他。世尊！又是经典所在之处方圆五十里，无论是天、天子、还是龙、龙子、还是夜叉（Yaksa）、夜叉子、还是鸠槃茶（Kumbhanda）、鸠槃茶子等等，都不能够得便。’ 这时毗楼勒迦（Virudhaka）护世天王即说偈言： ‘我所有眷属，亲戚及人民， 都应当共同卫护，供养这位法师。’ 这时毗楼婆叉（Virupaksa）天王即说偈言： ‘我是佛法的王子，从佛法而化生， 对于求菩提的佛子，我都应当供给。’ 这时犍驮罗吒（Dhritarastra）天王即说偈言： ‘若有诸’
English
English version: The Ten Powers. What are the ten? Obtaining the power of mindfulness, because of not forgetting; obtaining the power of wisdom, because of skillfully choosing the Dharma; obtaining the power of practice, because of following the meaning of the Sutras; obtaining the power of steadfastness, because of practicing in Samsara (cycle of birth and death); obtaining the power of shame and remorse, because of protecting oneself and others; obtaining the power of vast learning, because of possessing wisdom; obtaining the power of Dharani (retentive memory), because of being able to retain everything heard; obtaining the power of eloquent speech, because of being protected and cherished by all Buddhas; obtaining the power of profound Dharma, because of possessing the five supernormal powers; obtaining the power of non-origination forbearance, because of quickly attaining Sarvajna (all-knowing wisdom). Manjushri! If a Dharma master can abide in these practices and recite mantras, he will attain these ten powers in this very life.' When the Buddha spoke of the power of these mantras, the Four Heavenly Kings were terrified, their hair stood on end, and surrounded by countless ghosts and spirits, they approached the Buddha, bowed their heads to his feet, and said to the Buddha: 'World Honored One! We are the Four Heavenly Kings, having attained the Sotapanna path (stream-enterer), and we follow the Buddha's teachings. We shall each lead our relatives, attendants, and people to protect the Dharma master. If good men and good women cherish the Dharma and can uphold, recite, explain, and expound such Sutras, we Four Heavenly Kings will always go to protect them. Wherever this person is—whether in cities and villages, or in secluded places, whether at home or ordained—we and our retinue shall always attend and provide for them, ensuring their hearts are at peace, without weariness, and that no one can disturb them. World Honored One! Furthermore, within fifty miles of where this Sutra is located, whether it be Devas (gods), sons of Devas, Nagas (dragons), sons of Nagas, Yakshas (demons), sons of Yakshas, Kumbhandas (a type of demon), or sons of Kumbhandas, none shall be able to take advantage.' At that time, Virudhaka, the Guardian King of the World, spoke in verse: 'All my retinue, relatives, and people, Shall together protect and make offerings to this Dharma master.' At that time, Virupaksa, the Heavenly King, spoke in verse: 'I am a prince of the Dharma, born from the Dharma, For the Buddha's disciples who seek Bodhi (enlightenment), I shall provide for all.' At that time, Dhritarastra, the Heavenly King, spoke in verse: 'If there are all' -------------------------------------------------------------------------------- 法师， 能持如是经， 我常当卫护， 周遍于十方。” 尔时毗赊婆那天王即说偈言： “是人发道心， 所应受供养， 一切诸众生， 无能办之者。”