Chinese
大正藏第 19 册 No. 1014 无量门破魔陀罗尼经 No. 1014 [Nos. 1009, 1011-1013, 1015-1018] 无量门破魔陀罗尼经 宋西域沙门功德直共玄畅译 如是我闻。一时佛住毗舍离大林重阁。与大比丘众一千二百五十人俱。是时世尊默然自念。化缘将毕应舍寿行。却后三月当般涅槃。尔时如来即于是处。便敕长老大目乾连。汝往遍告大千世界诸比丘众一时令集。目连白佛唯然奉教。一念之顷到须弥顶。宣大音声普闻大千。即有四十百千比丘忽然来集大林重阁。是诸比丘既见世尊。顶礼佛足却住一面。时舍利弗即生念言。我今亦应以神通力。往至三千大千世界诸比丘僧所住之处。遍告一切行声闻乘辟支佛乘学大乘者。皆当令集大林重阁。时舍利弗即以神力。往三千大千世界诸比丘僧所住之处。宣告一切行声闻乘辟支佛乘求大乘者。今可皆集大林重阁。时诸大众即如其言。到已稽首却住一面。 尔时世尊告诸菩萨。汝等即时皆应来集。时不空见菩萨。文殊师利菩萨。不舍恶趣菩萨。断一切忧惛菩萨。施一切菩萨。除一切碍菩萨。观世音菩萨。香象菩萨。最高辩菩萨。弥勒菩萨摩诃萨等。同时俱来到如来所。尔时世尊而告之 现代汉语译本： 大正藏第 19 册 No. 1014 无量门破魔陀罗尼经 No. 1014 [Nos. 1009, 1011-1013, 1015-1018] 无量门破魔陀罗尼经 宋西域沙门功德直共玄畅译 如是我闻。一时，佛住在毗舍离（Vaishali）大林重阁。与大比丘众一千二百五十人在一起。当时，世尊默然自念，化度众生的因缘将尽，应舍弃寿命。三个月后，将入般涅槃（Parinirvana）。当时，如来就在那个地方，便敕令长老摩诃目犍连（Mahamaudgalyayana）：‘你前往遍告大千世界所有的比丘众，让他们一时集合。’目连禀告佛说：‘遵命。’一念之间到达须弥山顶（Mount Sumeru），宣说大音声，普遍传遍大千世界。即有四十百千比丘忽然来集大林重阁。这些比丘见到世尊，顶礼佛足，退到一旁站立。当时，舍利弗（Sariputra）即生起念头：‘我现在也应当以神通力，前往三千大千世界所有比丘僧众居住的地方，遍告一切修行声闻乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayana）、学习大乘（Mahayana）的人，都应当集合到大林重阁。’当时，舍利弗即以神通力，前往三千大千世界所有比丘僧众居住的地方，宣告一切修行声闻乘、辟支佛乘、求大乘的人，现在都可以集合到大林重阁。当时，诸位大众就按照他所说的，到达后顶礼，退到一旁站立。 当时，世尊告诉诸位菩萨：‘你们应当立即都来集合。’当时，不空见菩萨（Amoghavajra Bodhisattva）、文殊师利菩萨（Manjushri Bodhisattva）、不舍恶趣菩萨、断一切忧惛菩萨、施一切菩萨、除一切碍菩萨、观世音菩萨（Avalokiteśvara Bodhisattva）、香象菩萨、最高辩菩萨、弥勒菩萨摩诃萨（Maitreya Bodhisattva Mahāsattva）等，同时都来到如来所在的地方。当时，世尊告诉他们：
English
English version: T19 No. 1014 The Immeasurable Gate Breaking Through Mara Dharani Sutra No. 1014 [Nos. 1009, 1011-1013, 1015-1018] The Immeasurable Gate Breaking Through Mara Dharani Sutra Translated by Merit-Direct and Xuan Chang, Monks from the Western Regions of the Song Dynasty Thus have I heard. At one time, the Buddha dwelt in the Great Forest Double Pavilion in Vaishali (Vaishali). He was with a gathering of twelve hundred and fifty great Bhikshus (monks). At that time, the World-Honored One silently contemplated that the causes and conditions for transforming beings were coming to an end, and he should relinquish his life. After three months, he would enter Parinirvana (Parinirvana). At that time, the Tathagata (Tathagata) was right there and then, he ordered the Elder Mahamaudgalyayana (Mahamaudgalyayana): ‘Go and announce to all the Bhikshus in the Great Thousand World System to gather together at once.’ Maudgalyayana reported to the Buddha, saying: ‘As I am taught.’ In a moment, he arrived at the summit of Mount Sumeru (Mount Sumeru), proclaiming a great sound that universally spread throughout the Great Thousand World System. Immediately, forty hundred thousand Bhikshus suddenly came and gathered at the Great Forest Double Pavilion. These Bhikshus, having seen the World-Honored One, prostrated at the Buddha's feet and stood to one side. At that time, Sariputra (Sariputra) then arose the thought: ‘I should now also use my supernatural powers to go to all the places where the Bhikshu Sangha (monk community) dwell in the Three Thousand Great Thousand World System, and announce to all those who practice the Śrāvakayāna (Śrāvakayāna), Pratyekabuddhayana (Pratyekabuddhayana), and those who study the Mahayana (Mahayana), that they should all gather at the Great Forest Double Pavilion.’ At that time, Sariputra then used his supernatural powers to go to all the places where the Bhikshu Sangha dwell in the Three Thousand Great Thousand World System, announcing to all those who practice the Śrāvakayāna, Pratyekabuddhayana, and those who seek the Mahayana, that they may now all gather at the Great Forest Double Pavilion. At that time, the great assembly, just as he said, arrived and prostrated, then stood to one side. At that time, the World-Honored One told all the Bodhisattvas (Bodhisattvas): ‘You should all immediately come and gather.’ At that time, Amoghavajra Bodhisattva (Amoghavajra Bodhisattva), Manjushri Bodhisattva (Manjushri Bodhisattva), the Bodhisattva Who Does Not Abandon Evil Destinies, the Bodhisattva Who Cuts Off All Melancholy and Confusion, the Bodhisattva Who Bestows All, the Bodhisattva Who Removes All Obstacles, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), Fragrant Elephant Bodhisattva, Supreme Eloquence Bodhisattva, Maitreya Bodhisattva Mahāsattva (Maitreya Bodhisattva Mahāsattva), and others, all came to the place of the Tathagata at the same time. At that time, the World-Honored One told them: --------------------------------------------------------------------------------
Chinese
曰。诸善男子汝今可往十方恒沙诸佛刹土。告众菩萨摩诃萨等。其有已得无生法忍。及住不退诸余菩萨。乃至位阶一生补处诸大菩萨。咸使令集。 时诸菩萨即承圣旨。遍至十方召诸菩萨。彼诸大士既闻宣告。皆称善哉唯然敬诺。时九万亿百千那由他诸菩萨等。皆悉已得无生法忍。复有三亿百千那由他菩萨。住不退转。又亿百千诸大菩萨。各各皆是一生补处。如是一切诸菩萨等。以神通力于一念顷。皆悉来集大林重阁。尔时大众见世尊已。顶礼佛足却住一面。 时舍利弗既见十方诸菩萨等皆悉来集。即生念言我于今者。当请如来应正遍知问如是相。以我所问。为断一切诸菩萨疑得深智辩。于恒沙佛所闻妙法。未曾一念而生废忘。乃至未得无上菩提。诸菩萨等。皆应修是四净妙行。何谓为四。一者众生净。二者法净。三者辩净。四者佛土净。复令菩萨生四正念何谓为四。正念于身。正念于口。正念于心。正念于生。复有四法渐得深入陀罗尼门。何等为四。一得无尽宣说善入陀罗尼门。二知众生诸根巧便逮得入于陀罗尼门。三知有为业报巧便亦得入于陀罗尼门。四得甚深无生法忍疾得善入陀罗尼门。 时舍利弗如其所念。即白佛言此诸菩萨欲修净行。唯愿世尊矜愍为说令得修行。尔时佛告舍利弗言。此 现代汉语译本：佛说：‘各位善男子，你们现在可以前往十方如恒河沙数般众多的佛国刹土，告知各位菩萨摩诃萨（ महान्तः बोधिसत्त्वाः，伟大的菩萨），凡是已经证得无生法忍（anutpattika-dharma-kṣānti，对事物不生不灭的真理的领悟），安住于不退转境界的其余菩萨，乃至位阶达到一生补处（eka-jāti-pratibaddha，下一世将成佛的菩萨）的各位大菩萨，都让他们前来集会。’ 当时，各位菩萨立即领受佛的旨意，遍及十方，召集各位菩萨。那些大菩萨们听闻宣告后，都称赞说：‘太好了！’并恭敬地答应。当时，九万亿百千那由他（नयुत，梵文数字单位）的各位菩萨等，都已经证得无生法忍。又有三亿百千那由他的菩萨，安住于不退转的境界。又有亿百千的各位大菩萨，各自都是一生补处。像这样的一切菩萨等，以神通力在一念之间，都来到大林重阁集会。当时，大众见到世尊后，顶礼佛足，退到一旁站立。 当时，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）见到十方各位菩萨都已来到集会，心中想道：‘我现在应当请问如来应正遍知（Tathāgata，如来），问这样的相。以我所问的，为断除一切菩萨的疑惑，获得深刻的智慧和辩才。在恒河沙数般的佛所听闻的妙法，未曾有一念而生废忘。乃至未证得无上菩提（anuttarā-samyak-saṃbodhi，无上的正等正觉）之前，各位菩萨等，都应当修习这四种清净微妙的修行。’什么是四种呢？第一是众生净，第二是法净，第三是辩净，第四是佛土净。又令菩萨生起四种正念，什么是四种呢？正念于身，正念于口，正念于心，正念于生。又有四种方法，逐渐深入陀罗尼门（dhāraṇī-mukha，总持法门的入口）。什么是四种呢？一、获得无尽宣说，善于进入陀罗尼门。二、了解众生各种根器，巧妙地证得进入陀罗尼门。三、了解有为业报的巧妙，也能证得进入陀罗尼门。四、获得甚深无生法忍，迅速地善于进入陀罗尼门。 当时，舍利弗如他所想的，就禀告佛说：‘这些菩萨想要修习清净的修行，唯愿世尊慈悲怜悯，为他们解说，使他们能够修行。’当时，佛告诉舍利弗说：‘这些’
English
English version: The Buddha said, 'Good men, you may now go to the Buddha-lands as numerous as the sands of the Ganges in the ten directions. Announce to all the Bodhisattva-Mahasattvas (महान्तः बोधिसत्त्वाः, Great Bodhisattvas), those who have already attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-kṣānti, the realization of the truth that things neither arise nor cease), and those remaining Bodhisattvas who dwell in the state of non-retrogression, even the great Bodhisattvas who have reached the stage of being bound by only one more birth (eka-jāti-pratibaddha, a Bodhisattva who will become a Buddha in the next life), gather them all together.' At that time, the Bodhisattvas immediately received the Buddha's command and went to the ten directions to summon the Bodhisattvas. Upon hearing the announcement, those great beings all praised, saying, 'Excellent!' and respectfully agreed. At that time, ninety trillion hundred thousand nayutas (नयुत, a unit of number in Sanskrit) of Bodhisattvas and others had already attained the Acceptance of the Non-arising of Dharmas. There were also three trillion hundred thousand nayutas of Bodhisattvas who dwelt in the state of non-retrogression. Furthermore, there were a hundred thousand great Bodhisattvas, each of whom was bound by only one more birth. All these Bodhisattvas, with their supernatural powers, arrived at the Great Forest Pavilion in an instant. At that time, the assembly, having seen the World-Honored One, prostrated themselves at the Buddha's feet and stood to one side. At that time, Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), seeing that all the Bodhisattvas from the ten directions had gathered, thought to himself, 'I should now ask the Tathagata (Tathāgata, Thus Come One), the Perfectly Enlightened One, about such matters. With my questions, I will dispel all the doubts of the Bodhisattvas and attain profound wisdom and eloquence. The wonderful Dharma I have heard from the Buddhas as numerous as the sands of the Ganges has never been forgotten for even a moment. Until they attain Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), all Bodhisattvas should cultivate these four pure and wonderful practices.' What are the four? First, the purity of beings; second, the purity of the Dharma; third, the purity of eloquence; and fourth, the purity of the Buddha-land. Furthermore, cause the Bodhisattvas to generate four right mindfulnesses. What are the four? Right mindfulness of the body, right mindfulness of speech, right mindfulness of the mind, and right mindfulness of life. There are also four methods by which one can gradually deeply enter the Dharani-gate (dhāraṇī-mukha, the entrance to the gate of total retention). What are the four? First, attaining endless eloquence and skillfully entering the Dharani-gate. Second, understanding the various faculties of beings and skillfully attaining entry into the Dharani-gate. Third, understanding the skillful means of conditioned karmic retribution and also attaining entry into the Dharani-gate. Fourth, attaining profound Acceptance of the Non-arising of Dharmas and quickly skillfully entering the Dharani-gate. At that time, Shariputra, as he had thought, reported to the Buddha, saying, 'These Bodhisattvas wish to cultivate pure practices. May the World-Honored One, with compassion, explain it for them so that they may cultivate.' At that time, the Buddha said to Shariputra, 'These' --------------------------------------------------------------------------------
Chinese
诸行者发广大心。若欲修行菩萨法者。又欲于法心无所著无取无舍。是诸行者应当受持诵念如是陀罗尼咒神妙章句。 阿祢(奴市反一)阿企(遣祇反二)摩企(三)三曼跢(都我反)目企(四)育帝(都絭反五)尼陆帝(六)尼陆底(都矢反七)斯鞞(蒲诣反八)嘻(许耆反)隶(九)劫臂(脯迷反十)劫波伺(十一)娑隶(十二)婆罗跋帝(十三)嘻罗嘻利(十四)嘻隶嘻犁隶(十五)嘻罗嘻隶(十六)遮(主何反)帝(十七)遮槃祢(十八)遮罗遮罗祢(十九)遏恒帝(二十)阿兰祢(二十一)涅未题(徒隶反二十二)涅跋多祢(二十三)昵阇(殊何反)帝(二十四)祢呵(二十五)毗摩隶(二十六)输檀祢(二十七)跛罗(卢可反)讫帝(都至反)提般祢(二十八)婆[(口*皮)/女](蒲饿反)毗婆跋祢(二十九)阿僧祇(三十)陀迷(莫计反三十一)毗富罗斯鞞(蒲诣反三十二)三迦厘沙祢(三十三)提隶提隶(三十四)摩呵提提隶(三十五)耶耆跋帝(三十六)遮隶(三十七)阿遮隶(三十八)摩陀隶(三十九)三(苏暂反)摩遮隶(四十)致驮珊地(四十一)頞𤙈(㝹质反)帝(四十二)阿僧伽毗呵隶(四十三)阿僧伽尼呵隶(四十四)毗呵逻毗摩隶(四十五)腻呵逻输檀腻(四十六)致芩 现代汉语译本： 诸位修行者，若发起广大的菩提心，想要修行菩萨道，又希望对于一切法心无所执著，无所取舍，这些修行者应当受持、读诵这样的陀罗尼咒，这神妙的章句是： 阿祢（anu shì fǎn）：阿企（qiǎn qí fǎn）：摩企：三曼跢（sān màn duō，普遍的）：目企：育帝（yù dì）：尼陆帝：尼陆底（nì lù dǐ）：斯鞞（sī pí）：嘻（xī）：隶：劫臂（jié bì）：劫波伺：娑隶：婆罗跋帝（pó luó bá dì）：嘻罗嘻利：嘻隶嘻犁隶：嘻罗嘻隶：遮（zhē）：帝：遮槃祢：遮罗遮罗祢：遏恒帝：阿兰祢：涅未题：涅跋多祢：昵阇（nì shé）：帝：祢呵：毗摩隶：输檀祢：跛罗（bǒ luó）：讫帝：提般祢：婆[(口*皮)/女]（pó pó）：毗婆跋祢：阿僧祇（ā sēng qí，无数的）：陀迷：毗富罗斯鞞：三迦厘沙祢：提隶提隶：摩呵提提隶：耶耆跋帝：遮隶：阿遮隶：摩陀隶：三（sān）：摩遮隶：致驮珊地：頞𤙈帝：阿僧伽毗呵隶：阿僧伽尼呵隶：毗呵逻毗摩隶：腻呵逻输檀腻：致芩