Chinese
等正觉明行足善逝世间解无上士调御丈夫天人师佛婆伽婆。尔时彼佛将入涅槃故广为大众说是法本陀罗尼。时有大转轮王名曰持火。七宝具足人民安乐。时王有子名曰不思议胜功德。生年十六从彼如来。闻是陀罗尼法本。闻已欢喜。即于七万岁中。精勤修习此陀罗尼法本。未曾睡眠亦不偃侧端坐一处。不贪财物不贪王位不乐自身。得值九十亿百千那由他诸佛。诸佛说法尽能听闻闻已能持。爱乐修习厌离家法。剃除须发而作沙门。作已复于九万岁中。修习此入无边入门陀罗尼皆善成熟。善成熟已复以此偈。广为众生分别显示。一生之中力精教化。令八十亿百千那由他众生。得发阿耨多罗三藐三菩提心。从是发心积功累德。皆悉住于不退转地。舍利弗汝且知之。当于是时有一长者名曰月相。彼有一子名无边光。从彼比丘闻是入无边门法本陀罗尼故。起随喜心。由此随喜善根因缘故。得值九十亿佛。得胜上陀罗尼。得胜上起信法门。有所言说人皆奉用。复得胜上相续无断辩才。超过一切诸菩萨众。于彼一切如来所经三劫中常皆供养。过三劫已得阿耨多罗三藐三菩提。 舍利弗汝今当知。莫生疑心而作碍想。尔时月相长者子岂异人乎。即彼然灯如来应供等正觉是也。尔时不思议胜功德比丘说法者。岂异人乎即阿弥多婆耶 现代汉语译本 等正觉（Anuttara-samyak-sambodhi，无上正等正觉），明行足（Vidya-charana-sampanna，具有智慧和德行），善逝（Sugata，以善妙的方式逝去），世间解（Lokavidu，了解世间一切事理），无上士（Anuttara，无与伦比的人），调御丈夫（Purusha-damya-sarathi，调伏丈夫的人），天人师（Shasta Deva-manushyanam，天和人的导师），佛（Buddha，觉悟者），婆伽婆（Bhagavan，世尊）。当时，那位佛将要进入涅槃，所以广泛地为大众宣说这个法本陀罗尼。 当时有一位大转轮王，名叫持火（Chihuo）。七宝具足，人民安乐。当时国王有一个儿子，名叫不思议胜功德（Busiyi Shenggongde）。十六岁时，他从那位如来那里听闻了这个陀罗尼法本。听闻后，他非常欢喜，就在七万岁中，精勤修习这个陀罗尼法本。未曾睡眠，也不曾躺卧，只是端坐一处。不贪恋财物，不贪恋王位，也不贪恋自身。他有幸值遇九十亿百千那由他（nayuta，数量单位）诸佛。诸佛所说的法，他都能听闻，听闻后都能记住。他喜爱修习，厌离世俗的家庭生活，剃除须发，成为沙门（Shramana，出家人）。成为沙门后，他又在九万岁中，修习这个入无边入门陀罗尼，都修习得非常纯熟。纯熟之后，他又用偈颂，广泛地为众生分别显示。一生之中，努力精进地教化，令八十亿百千那由他众生，得以发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。从发起菩提心开始，积累功德，都安住在不退转地（avaivartika-bhumi，不会退转的境界）。 舍利弗（Shariputra），你应当知道。当时有一位长者，名叫月相（Yuexiang）。他有一个儿子，名叫无边光（Wubianguang）。他从那位比丘（bhikshu，出家男子）那里听闻了这个入无边门法本陀罗尼，因此生起随喜心。由于这个随喜的善根因缘，他得以值遇九十亿佛，得到殊胜的陀罗尼，得到殊胜的起信法门。他所说的话，人们都乐于接受。又得到殊胜的相续不断辩才，超过一切诸菩萨众。在那一切如来所经历的三劫中，他常常供养。过了三劫之后，他证得阿耨多罗三藐三菩提。 舍利弗，你现在应当知道。不要生起疑心，而产生障碍的想法。当时月相长者的儿子难道是别人吗？就是燃灯如来（Dipankara Buddha），应供（Arhat），等正觉。当时不思议胜功德比丘说法的人，难道是别人吗？就是阿弥多婆耶（Amitabha）。
English
English version Thus the Perfectly Enlightened One, complete in knowledge and conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the Blessed One. At that time, that Buddha, being about to enter Nirvana, extensively proclaimed this Dharma-source Dharani for the great assembly. At that time, there was a great Chakravartin King named Chihuo (Holder of Fire). He was endowed with the seven treasures, and his people were peaceful and happy. The king had a son named Busiyi Shenggongde (Inconceivable Superior Merit). At the age of sixteen, he heard this Dharma-source Dharani from that Tathagata. Having heard it, he rejoiced greatly and diligently practiced this Dharma-source Dharani for seventy thousand years. He never slept, nor did he lie down; he only sat upright in one place. He was not greedy for wealth, nor for the throne, nor did he delight in his own body. He had the good fortune to encounter ninety billion hundred thousand nayutas (a unit of measurement) of Buddhas. He was able to hear all the Dharma spoken by the Buddhas, and having heard it, he was able to retain it. He loved to practice and was weary of household life. He shaved his head and beard and became a Shramana (ascetic). After becoming a Shramana, he further cultivated this Dharani of Entering the Door of Boundlessness for ninety thousand years, and he became very proficient in it. Having become proficient, he further used verses to extensively reveal it to sentient beings. In one lifetime, he diligently taught and transformed eighty billion hundred thousand nayutas of sentient beings, enabling them to generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). From the arising of this mind, he accumulated merit and virtue, and all dwelt in the stage of non-retrogression (avaivartika-bhumi). Shariputra, you should know this. At that time, there was an elder named Yuexiang (Moon Countenance). He had a son named Wubianguang (Boundless Light). He heard this Dharma-source Dharani of Entering the Door of Boundlessness from that Bhikshu (monk), and therefore, he generated a mind of rejoicing. Due to the causal condition of this rejoicing and good roots, he was able to encounter ninety billion Buddhas, obtain a superior Dharani, and obtain a superior Dharma-gate of arising faith. Whatever he said, people were happy to accept. He also obtained a superior, continuous, and unbroken eloquence, surpassing all the Bodhisattvas. He constantly made offerings to all those Tathagatas for three kalpas. After three kalpas, he attained Anuttara-samyak-sambodhi. Shariputra, you should know now. Do not give rise to doubt and create obstructive thoughts. Was the son of the elder Yuexiang someone else? He was Dipankara Buddha (the Buddha of the past), worthy of offerings, the Perfectly Enlightened One. Was the Bhikshu Busiyi Shenggongde who preached the Dharma someone else? He was Amitabha. --------------------------------------------------------------------------------
Chinese
如来应供等正觉是也。舍利弗我及贤劫中一切菩萨。闻此法本皆生随喜之心。我于尔时发增上随喜心故。以此善根因缘。四百万劫中所有烦恼。一切超过不能为碍。于九十亿佛边听闻正法。得胜上陀罗尼。复得胜上起信法门。复得胜上相续无断辩才。 舍利弗汝当知之。若诸菩萨欲得速至阿耨多罗三藐三菩提者。假使不能具足修行。应须闻此陀罗尼发随喜心。何以故由此听闻随喜善根因缘。能与不退转地作其胜因。乃至得阿耨多罗三藐三菩提。亦复藉此善根作其胜因缘故。何况书写读诵受持。如法修行广为人说。赞叹劝励令其修学。此诸功德聚唯除诸佛乃能知之。一切众生无能称说。计挍思量所能知者。尔时世尊说是语已。欲重宣此义以偈颂曰。 闻经心随喜 书写并读诵 自持教人持 是诸功德聚 一切诸众生 不能测量者 现见一切佛 获得希有信 尽能知一切 甚深修多罗 速证妙菩提 得见佛无减 复得定神通 妙色并资粮 总持等无减 乃至无上觉 我忆过去世 如是陀罗尼 无边尔时闻 得见恒沙佛 随心所乐证 成就然灯尊 无边前生时 弥陀为说法 我及贤劫众 往世皆随喜 欲速证菩提 摧伏于诸魔 百福相具足 修此法 现代汉语译本： ‘如来应供等正觉’（Tathāgata Arhat Samyak-saṃbuddha，佛的十个称号之一）就是这样。舍利弗（Śāriputra，佛陀十大弟子之一），我和贤劫（Bhadrakalpa，现在这个贤劫）中的一切菩萨，听闻此法本都生起随喜之心。我于那时发起增上随喜心，因此善根因缘，四百万劫中所产生的烦恼，都不能超过和障碍我。我在九十亿佛的身边听闻正法，得到殊胜的陀罗尼（dhāraṇī，总持、真言），又得到殊胜的起信法门，又得到殊胜的相续无断的辩才。 舍利弗，你应该知道，如果各位菩萨想要快速证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），即使不能完全具足修行，也应该听闻此陀罗尼并生起随喜之心。为什么呢？因为听闻随喜的善根因缘，能为不退转地（avaivartika-bhūmi，不退转的阶位）作为殊胜的因，乃至证得阿耨多罗三藐三菩提，也凭借此善根作为殊胜的因缘。更何况是书写、读诵、受持，如法修行，广为人说，赞叹劝励他人修学。这些功德聚集，只有诸佛才能完全知晓，一切众生都无法称说，计算思量所能知晓的。 当时，世尊说完这些话后，想要再次宣扬此义，用偈颂说道： ‘听闻佛经心生随喜，书写佛经并且读诵，自己受持教导他人受持，这是诸多的功德聚集，一切的众生，都不能测量其大小，现在见到一切佛，获得稀有难得的信心，完全能够知晓一切，甚深的修多罗（sūtra，经），快速证得妙菩提（bodhi，觉悟），得见佛陀的功德没有减少，又得到禅定神通，美妙的色相和资粮，总持等功德没有减少，乃至证得无上觉悟。 我回忆过去世，像这样的陀罗尼，在无边的时间里听闻，得见恒河沙数般的佛陀，随心所欲地证悟，成就了然灯佛（Dīpaṃkara，过去佛之一）。在无边的前生时，阿弥陀佛（Amitābha，西方极乐世界的佛）为我说法，我和贤劫中的大众，往世都生起随喜之心。想要快速证得菩提，摧伏一切邪魔，百福相具足，就应当修习此法。’
English
English version: ‘Tathāgata Arhat Samyak-saṃbuddha’ (one of the ten titles of a Buddha) is like this. Śāriputra (one of the Buddha's ten great disciples), I and all the Bodhisattvas in this Bhadrakalpa (the current fortunate eon), upon hearing this Dharma text, all generate a heart of rejoicing. At that time, I generated an enhanced heart of rejoicing, and because of this root of goodness, all the afflictions arising in four million kalpas could not surpass or obstruct me. I heard the true Dharma by the side of ninety billion Buddhas, obtained the supreme dhāraṇī (a type of mantra or incantation), and also obtained the supreme Dharma gate of arising faith, and also obtained the supreme continuous and uninterrupted eloquence. Śāriputra, you should know that if all Bodhisattvas wish to quickly attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), even if they cannot fully practice all the perfections, they should hear this dhāraṇī and generate a heart of rejoicing. Why? Because the root of goodness from hearing and rejoicing can serve as a supreme cause for the stage of non-retrogression (avaivartika-bhūmi), and even to attain Anuttarā-samyak-saṃbodhi, it also relies on this root of goodness as a supreme cause. How much more so for those who write, recite, uphold, practice according to the Dharma, widely speak for others, praise and encourage others to study. These accumulations of merit, only the Buddhas can fully know, all sentient beings cannot fully describe, calculate, or fathom. At that time, after the World Honored One spoke these words, wishing to proclaim this meaning again, he said in verse: ‘Hearing the sutra and rejoicing in heart, writing the sutra and reciting it, upholding it oneself and teaching others to uphold it, these are accumulations of many merits, all sentient beings, cannot measure its greatness, now seeing all the Buddhas, obtaining rare and precious faith, completely able to know all, the profound sutras (sūtra), quickly attain wondrous Bodhi (enlightenment), seeing the Buddha's merits without decrease, also obtaining samādhi and supernormal powers, wondrous forms and resources, the dhāraṇī and other merits without decrease, even to attaining unsurpassed enlightenment. I recall in past lives, such a dhāraṇī, heard in boundless time, seeing Buddhas as numerous as the sands of the Ganges, attaining enlightenment as desired, accomplishing Dīpaṃkara Buddha (one of the past Buddhas). In boundless previous lives, Amitābha Buddha (the Buddha of the Western Pure Land) spoke the Dharma for me, I and the assembly of the Bhadrakalpa, all generated rejoicing in past lives. Wishing to quickly attain Bodhi, subduing all demons, fully endowed with the hundred blessings, one should cultivate this Dharma.’ -------------------------------------------------------------------------------- 不难 书持念诵福 即是真佛子 假使诸世界 其数等恒沙 一切满中宝 持以供牟尼 直以书持福 能过是功德 是经势力故 必得佛不难
Chinese
复次舍利弗。若菩萨于此入无边陀罗尼。精勤用意者。于彼雪山之中有八夜叉。日夜常来卫护此人。以其威力遍入彼人身诸毛孔。何等为八。其名曰勇健夜叉坚固夜叉。众多力夜叉那罗延力夜叉。实行夜叉无能降伏夜叉。长牙锋出夜叉善臂夜叉。如是等舍利弗。是诸菩萨若欲令彼八大夜叉来现身相者。当净洗浴着好净衣入经行道场。于一切众生边不起恶心。于此法本陀罗尼一心忆念者。彼八夜叉速现面门前。令是菩萨分明得见。复有八菩萨在欲界天中生。亦常护念彼行陀罗尼者。何等为八。其名曰所谓明彻天子普照天子。智光天子日光天子。劝请天子一切愿满足天子。星宿王天子宝意天子。如是等八天子常当护念。若行此陀罗尼者。要须精心用意如是。菩萨应发真实誓愿。知恩报恩日夜求法。以法自娱修甚深法忍。如是菩萨应须行施分布于人。随己所有以给于人。假令唯有此一物亦须施人。如是菩萨复须恭敬一切卑心下顺。专心一意学甚深忍。诸菩萨等。当应如是修行陀罗尼法本。尔时世尊说是陀罗尼法本时。于其众中有三十亿百千那由他恒河沙数 现代汉语译本： 不难 书写、受持、读诵此经的福德，就是真正的佛子。 假使有无数个世界，其数量如同恒河沙一样多， 所有世界都充满珍宝，用这些珍宝来供养牟尼（释迦牟尼佛）， 直接书写、受持此经的福德，就能超过用珍宝供养的功德。 因为这部经的威势，必定能够成佛，这并不难。 再者，舍利弗（佛陀的弟子）。如果菩萨进入这无边的陀罗尼（总持法门），精勤用功， 在雪山之中有八个夜叉（守护神），日夜前来卫护这个人， 用他们的威力遍入这个人的身体的各个毛孔。哪八个夜叉呢？ 他们的名字是：勇健夜叉、坚固夜叉、众多力夜叉、那罗延力夜叉、实行夜叉、无能降伏夜叉、长牙锋出夜叉、善臂夜叉。像这样，舍利弗， 这些菩萨如果想让这八大夜叉显现身形，应当净身沐浴，穿上干净的衣服，进入经行道场（禅修场所）， 对于一切众生不起恶心，对于这部法本陀罗尼一心忆念，这八个夜叉就会迅速出现在面前，让这位菩萨清楚地看见。 又有八位菩萨在欲界天中出生，也常常护念修行陀罗尼的人。哪八位呢？ 他们的名字是：明彻天子、普照天子、智光天子、日光天子、劝请天子、一切愿满足天子、星宿王天子、宝意天子。像这样的八位天子常常应当护念。 如果修行此陀罗尼，一定要精心用功。像这样，菩萨应当发起真实的誓愿，知恩报恩，日夜寻求佛法， 用佛法自娱，修习甚深的法忍（对佛法的忍耐力）。像这样的菩萨应当行布施，将自己的所有分给他人， 哪怕只有一件东西，也需要施舍给别人。像这样的菩萨还需要恭敬一切，以谦卑的心顺从， 专心一意地学习甚深的忍辱。诸位菩萨等，应当这样修行陀罗尼法本。 当时，世尊（释迦牟尼佛）宣说这部陀罗尼法本时，在听众中有三十亿百千那由他（极大的数字单位）恒河沙数（多如恒河沙粒）...