Chinese
陀啰腻你陀泥(六十六)陀啰腻慕佉奴散地(六十七)佛陀(六十八)题熙啅帝(六十九)腻陀那(七十)瞿多利(七十一)苏婆呵(七十二) 尔时世尊。说是入无边门陀罗尼已。为欲令诸菩萨一切大众知修行利故。告舍利弗。汝当知之如是神咒。若诸菩萨摩诃萨欲修学者。当于诸法知非有为。亦非无为无想无得。无疑无舍无有许可无发无趣。彼得如是思惟时。寂灭念心而得增长。明见一切诸法。非作非非作。非合非非合。非生非灭。亦非过去未来现在。亦无灭想。不作一二不作取舍。亦无始起唯当念佛。若念佛时不作色念不作非色念。非相非非相。非好非非好。非戒非非戒。非定非非定。非慧非非慧。非解脱非不解脱。非解脱知见非不解脱知见。亦无出生非家非姓。亦无眷属。非行非非行。非得亦非证。无有烦恼阴界诸入。然于烦恼阴界诸入亦无有尽。非智非识无法无说。非自净非他净非众生净。非自利非他利非法非毗尼非行净。非身净非口净非意净。非前际净非后际净。非自作非他作。如是舍利弗是名菩萨摩诃萨。摄一切诸法皆入念佛三昧中。知一切诸法平等一味得无所畏心。名为真实修行陀罗尼者。一切诸愿皆得满足。决定直趣佛菩提故。一切善根无能伏者。以此陀罗尼力故。一切法藏诸行相好。种姓 现代汉语译本：陀啰腻你陀泥(66)（Dharani Nidani：陀罗尼的根本）陀啰腻慕佉奴散地(67)（Dharani Mukha Nusamdhi：陀罗尼的入门）佛陀(68)（Buddha：觉者）题熙啅帝(69)（Tehi Dite：以彼之见）腻陀那(70)（Nidana：因缘）瞿多利(71)（Gotari：种姓）苏婆呵(72)（Svaha：成就） 尔时，世尊说完这入无边门陀罗尼后，为了让各位菩萨和大众了解修行的利益，告诉舍利弗：‘你应该知道，如果诸位菩萨摩诃萨想要修学，应当明白一切诸法并非有为，也非无为，没有思虑，没有获得，没有怀疑，没有舍弃，没有许可，没有发起，没有趋向。当他们如此思维时，寂灭的念心便会增长，清晰地见到一切诸法，既非造作，也非非造作；既非聚合，也非非聚合；既非生，也非灭；既非过去、未来、现在；也没有灭尽之想。不作一和二的分别，不作取和舍的选择，也没有开始和发起，唯有念佛。如果念佛时，不作色想，也不作非色想；非相，也非非相；非好，也非非好；非戒，也非非戒；非定，也非非定；非慧，也非非慧；非解脱，也非不解脱；非解脱知见，也非不解脱知见；也没有出生，没有家世，没有姓氏，也没有眷属；非行，也非非行；非得，也非证；没有烦恼、阴、界、入，然而对于烦恼、阴、界、入也没有穷尽。非智，非识，无法，无说，非自净，非他净，非众生净；非自利，非他利，非法，非毗尼，非行净；非身净，非口净，非意净；非前际净，非后际净；非自作，非他作。’ ‘如此，舍利弗，这就是菩萨摩诃萨，摄取一切诸法，都进入念佛三昧中，知道一切诸法平等一味，得到无所畏惧的心，这称为真实修行陀罗尼的人，一切愿望都能得到满足，必定直接趋向佛菩提，一切善根都无法被降伏。凭借这陀罗尼的力量，一切法藏、诸行、相好、种姓都能获得。’
English
English version: Toraṇi Nitaṇi (66) (Dharani Nidani: The root of Dharani) Toraṇi Mukha Nusamti (67) (Dharani Mukha Nusamdhi: The entrance to Dharani) Buddha (68) (Buddha: The Awakened One) Tehi Dite (69) (Tehi Dite: With that view) Nitaṇa (70) (Nidana: Causation) Kotari (71) (Gotari: Lineage) Svaha (72) (Svaha: Accomplishment) At that time, the World Honored One, after speaking this Dharani of Entering the Door of Boundlessness, in order to let all Bodhisattvas and the assembly know the benefits of practice, said to Sariputra: 'You should know that if those Bodhisattvas Mahasattvas wish to study, they should understand that all dharmas are neither conditioned nor unconditioned, without thought, without attainment, without doubt, without abandonment, without permission, without arising, without inclination. When they think in this way, the mind of quiescent mindfulness will increase, and they will clearly see all dharmas, neither made nor unmade; neither combined nor uncombined; neither born nor extinguished; neither past, future, nor present; and without the thought of extinction. Not making a distinction between one and two, not making a choice between taking and abandoning, and without beginning or arising, only be mindful of the Buddha. If when mindful of the Buddha, do not think of form, nor think of non-form; neither appearance, nor non-appearance; neither good, nor non-good; neither precepts, nor non-precepts; neither concentration, nor non-concentration; neither wisdom, nor non-wisdom; neither liberation, nor non-liberation; neither the knowledge and vision of liberation, nor the knowledge and vision of non-liberation; and without birth, without family, without surname, and without relatives; neither action, nor non-action; neither attainment, nor realization; without afflictions, skandhas, realms, or entrances, yet for afflictions, skandhas, realms, or entrances there is also no end. Neither wisdom, nor consciousness, without dharma, without speech, neither self-purification, nor other-purification, nor sentient being-purification; neither self-benefit, nor other-benefit, neither dharma, nor vinaya, nor pure conduct; neither pure body, nor pure speech, nor pure mind; neither pure past, nor pure future; neither self-made, nor other-made.' 'Thus, Sariputra, this is the Bodhisattva Mahasattva, who gathers all dharmas and enters into the Samadhi of Buddha-Recollection, knowing that all dharmas are equal and of one flavor, obtaining a fearless mind, which is called the true practitioner of Dharani, all wishes will be fulfilled, and they will surely go directly to Buddha-Bodhi, and all good roots cannot be subdued. By the power of this Dharani, all Dharma treasures, practices, marks and characteristics, and lineages can be obtained.' --------------------------------------------------------------------------------
Chinese
资粮善巧方便。速得成办。超过一切魔业境界。如是舍利弗。若菩萨真实得入此无边陀罗尼门者。毕当得至不退转地。速到无上正真等觉。何以故当知此中。即是决定一切诸佛。一切法诸功德藏故。复能出生一切众生分别之行。虽复决定出生如是功德。然此陀罗尼穷其体相无得实者。尔时世尊即为诸菩萨一切大众。而说偈言。 莫疑于空法 于佛莫作异 复不动法界 速获陀罗尼 应听如是经 决定陀罗尼 彼得智具足 成就佛菩提 诵此陀罗尼 菩萨无所畏 十方一切佛 说法能听闻 彼人证法理 等于日光明 达解无上法 谛理辞庄严 诵持此经故 复得胜上法 微妙陀罗尼 一切现心门 一切众一劫 各问一切疑 除断彼疑已 而智无穷尽 如是法王子 临近佛菩提 受嘱护法者 爱乐此经故 众生皆爱念 诸佛皆怜愍 名闻满世间 诵持此咒故 复持此咒故 临欲命终时 八十亿诸佛 申手俱携接 假令千亿劫 造恶皆应受 诵持此经故 一月皆清净 菩萨若亿劫 勤习余功德 诵持此经故 一月尽超逾 三界诸众生 一切尽为魔 诵持此经故 不能作障碍 如是念意行 有胜陀罗尼 普来现 现代汉语译本 具备资粮和善巧方便，能够迅速成就，超越一切魔业的境界。像这样，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），如果菩萨真实地进入这无边的陀罗尼门，必定能够达到不退转地（avaivartika-bhūmi，不会再退回较低的修行阶段），迅速证得无上正真等觉（anuttarā-samyak-saṃbodhi，无上的、正确的、平等的觉悟，即成佛）。为什么呢？应当知道，这里面蕴含着决定一切诸佛、一切佛法和一切功德的宝藏，并且能够出生一切众生分别之行。虽然决定出生这样的功德，然而这陀罗尼穷尽其体相，也无法得到真实的把握。当时，世尊（Lokajyestha，对佛陀的尊称）就为诸菩萨和一切大众，说了以下偈颂： 不要怀疑空性之法（śūnyatā），不要把佛（Buddha）看作是不同的存在； 不扰动法界（dharmadhātu，一切法的本性），就能迅速获得陀罗尼（dhāraṇī，总持，忆持不忘的能力）。 应当听闻这样的经典，这是决定的陀罗尼； 听闻者能够得到智慧具足，成就佛菩提（bodhi，觉悟）。 诵持此陀罗尼，菩萨将无所畏惧； 十方一切诸佛所说的法，都能够听闻。 这个人证悟了法的真理，如同太阳的光明一样； 通达理解无上的佛法，以真实的道理和辞藻来庄严。 因为诵持这部经典，又能得到殊胜的佛法； 微妙的陀罗尼，一切都显现在心门。 一切众生在一劫（kalpa，极长的时间单位）的时间里，各自提出一切疑问； 在消除断绝了他们的疑问之后，智慧仍然无穷无尽。 像这样的法王子（dharma-kumāra，指菩萨），临近佛菩提； 接受佛的嘱托护持佛法的人，因为喜爱这部经典。 众生都会爱戴思念他，诸佛都会怜悯他； 他的名声传遍世间，因为诵持这个咒语的缘故。 又因为持诵这个咒语的缘故，临命终的时候； 八十亿诸佛，都会伸出手来共同接引。 假使有千亿劫所造的恶业，都应该承受果报； 因为诵持这部经典的缘故，一个月内都能得到清净。 菩萨如果用亿劫的时间，勤奋修习其他的功德； 因为诵持这部经典的缘故，一个月就能完全超越。 三界（trayo dhātavaḥ，欲界、色界、无色界）的一切众生，全都变成魔； 因为诵持这部经典的缘故，也不能制造障碍。 像这样忆念意念的修行，有殊胜的陀罗尼； 普遍地显现出来。
English
English version With the skillful means of accumulating merit and resources, one can quickly achieve and surpass all realms of demonic activities. Thus, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), if a Bodhisattva truly enters this boundless Dhāraṇī (a type of mantra or sacred formula) gate, they will certainly reach the stage of non-retrogression (avaivartika-bhūmi, the stage where one no longer falls back to lower levels of practice) and quickly attain Anuttarā-samyak-saṃbodhi (unexcelled, perfect, and complete enlightenment, i.e., Buddhahood). Why? Know that within this lies the treasure of determining all Buddhas, all Dharmas (teachings), and all merits, and it can give rise to the differentiating actions of all beings. Although it is determined to give rise to such merits, this Dhāraṇī, exhausting its form and characteristics, cannot be truly grasped. At that time, the Lokajyestha (World Honored One, an epithet for the Buddha) spoke the following verses for all the Bodhisattvas and the entire assembly: Do not doubt the Dharma (teachings) of emptiness (śūnyatā), do not regard the Buddha (Buddha) as a different entity; Without disturbing the Dharmadhātu (the realm of Dharma, the essence of all phenomena), one can quickly obtain the Dhāraṇī (dhāraṇī, retention, the ability to remember without forgetting). One should listen to such a scripture, this is the definitive Dhāraṇī; The listener can obtain complete wisdom and accomplish Buddhahood (bodhi, enlightenment). Reciting and upholding this Dhāraṇī, the Bodhisattva will be fearless; The Dharma spoken by all the Buddhas in the ten directions can be heard. That person realizes the truth of the Dharma, like the light of the sun; Thoroughly understanding the supreme Dharma, adorned with true principles and eloquent words. Because of reciting and upholding this scripture, one can again obtain the supreme Dharma; The subtle Dhāraṇī, everything manifests in the gate of the mind. All beings, in a kalpa (kalpa, an extremely long unit of time), each ask all their doubts; After eliminating and cutting off their doubts, wisdom remains inexhaustible. Such a Dharma prince (dharma-kumāra, referring to a Bodhisattva), is close to Buddhahood; Those who receive the Buddha's entrustment to protect the Dharma, because they love this scripture. All beings will love and cherish them, all Buddhas will have compassion for them; Their fame will fill the world, because of reciting and upholding this mantra. And because of upholding this mantra, when approaching the end of life; Eighty billion Buddhas will extend their hands to receive them together. Even if one has created evil deeds for a thousand billion kalpas, and should receive the consequences; Because of reciting and upholding this scripture, one will be purified within a month. If a Bodhisattva diligently cultivates other merits for billions of kalpas; Because of reciting and upholding this scripture, one can completely surpass them in a month. All beings in the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm), all become demons; Because of reciting and upholding this scripture, they cannot create obstacles. Such practice of mindfulness and intention, has a supreme Dhāraṇī; Universally manifests. -------------------------------------------------------------------------------- 彼门 乃至得菩提 如此经所说 是咒无有疑 一切智所说 是中得菩提 闻此总持故 然灯授我记 即时见诸佛 其数是恒沙 是诸佛说法 皆悉能解知 勤诵此经故 一切速成就 所得净佛国 诸大声闻众 光相藏庄严 因由此经得 若不放逸者 七日谛思惟 八十亿诸佛 为说陀罗尼 所能思莫思 莫思亦不思 不思思思已 速获陀罗尼 如至大海中 莫疑无财宝 如得陀罗尼 莫疑无乐报 亲近菩提者 当应力精进 若得寂定处 当亦得菩提
Chinese
尔时世尊说此偈已。复告舍利弗言。我今复有四种修陀罗尼法。若诸菩萨能于是中具足修行者。决定当得入是入门陀罗尼。何等为四。所谓舍除贪欲断嫉妒心。于一切众生所。能舍一切施已不悔。日夜求法以法自娱。如是舍利弗。若菩萨能如是具足修行者。决定得入如是入门陀罗尼。尔时世尊欲重明此义。如说颂曰。 欲为臭秽魔所行 亦是地狱之因缘 既知罪业恶道本 于他一切除嫉心 名利恭敬亲友舍 爱目平视诸众生 形颜端正甚奇妙 威光德大色从容 一切有为诤讼本 宜须舍离莫复存 若能如是舍爱已 得入如是入法门 殷勤日夜求诸法 专心正 现代汉语译本 通过那个法门，乃至可以证得菩提（Buddha-hood，觉悟）。 如此经典所说，这个咒语真实不虚。 一切智者（Buddha，佛）所说，通过这个咒语可以证得菩提。 听闻这个总持（Dharani，陀罗尼）的缘故，燃灯佛（Dipamkara Buddha）授记于我。 即时见到诸佛，其数量如恒河沙一般众多。 这些佛所说的法，我都能理解和知晓。 勤奋诵读此经的缘故，一切都能快速成就。 所得到的清净佛国，以及诸大声闻（Sravaka，弟子）众。 光明相好庄严，都是因为这部经而得到的。 如果不放逸，七日内认真地思惟。 八十亿诸佛，会为你宣说陀罗尼。 所能思量的不要思量，不要思量也不要不思量。 不思量之后再思量，就能快速获得陀罗尼。 如同到达大海中，不要怀疑没有财宝。 如同得到陀罗尼，不要怀疑没有快乐的果报。 亲近菩提的人，应当努力精进。 如果得到寂静禅定的处所，也就能证得菩提。 这时，世尊说完这些偈颂后，又告诉舍利弗（Sariputra）说：‘我现在还有四种修持陀罗尼的方法。如果各位菩萨（Bodhisattva）能够在这四种方法中圆满地修行，必定能够进入这个入门陀罗尼。’哪四种呢？就是舍弃贪欲，断除嫉妒心，对于一切众生，能够舍弃一切施舍而不后悔，日夜寻求佛法，以佛法自娱。像这样，舍利弗，如果菩萨能够像这样圆满地修行，必定能够进入这个入门陀罗尼。 这时，世尊想要再次阐明这个道理，就说了以下颂词： 贪欲是臭秽，是魔所行之处，也是地狱的因缘。 既然知道贪欲是罪业和恶道的根本，就要对他人的一切消除嫉妒心。 舍弃名利、恭敬和亲友，用慈爱的目光平等地看待一切众生。 （这样的人）形貌端正，非常奇妙，威光德行广大，容色从容。 一切有为法都是争讼的根本，应该舍弃，不要再留恋。 如果能够像这样舍弃爱欲，就能进入这个入法门。 殷勤日夜地寻求诸法，专心正念。