Chinese
大正藏第 19 册 No. 1018 出生无边门陀罗尼经 No. 1018 [Nos. 1009, 1011-1017] 出生无边门陀罗尼经 终南山至相寺上座将军师智严重翻译 如是我闻。一时佛住毗舍离城大林精舍。与大比丘众四十二亿百千人俱。菩萨摩诃萨八十亿人。是时世尊自念命行。却后三月当般涅槃。即告长老大目健连。汝当遍告此三千大千世界。所有沙门求三乘者。皆来集此大林精舍。于是目连敬受佛教。以神通力一念之间。至须弥顶发大音声。令此三千大千世界。所有众生咸悉闻知。而说颂言。 一切诸世界 佛子普当听 佛今雨法雨 谁乐咸宜往 尔时目连说此颂已。有四十二亿百千比丘来诣精舍。时长老舍利弗作是念言。我今亦当以神通力。令诸聚落所有沙门皆集来此。作是念已即现神通。时有三十亿百千沙门来集精舍。稽首佛足却坐一面。 尔时佛告文殊师利法王子菩萨。离一切忧菩萨。离诸境界菩萨。峰辩无尽菩萨。弃诸盖菩萨。不空见菩萨。救恶趣菩萨。观自在菩萨。香象菩萨。慈氏菩萨。善男子汝往十方恒河沙等诸佛世界。其中所有一生补处菩萨。阿鞞跋致菩萨。得无生忍菩萨。普告令集大林精舍。时诸菩萨承 现代汉语译本： 《出生无边门陀罗尼经》 终南山至相寺上座将军师智严翻译 如是我闻。一时，佛住在毗舍离城的大林精舍。与四十二亿百千大比丘众在一起，还有八十亿菩萨摩诃萨。当时，世尊自己观察到寿命将尽，将在三个月后般涅槃。于是告诉长老大目犍连（Mahāmaudgalyāyana）：‘你应当遍告这三千大千世界，所有寻求声闻乘、缘觉乘、菩萨乘的人，都来聚集到这大林精舍。’于是，目连（Maudgalyāyana）恭敬地接受了佛的教诲，以神通力在一念之间到达须弥山顶，发出巨大的声音，使这三千大千世界的所有众生都听到，并说了这首偈颂： ‘一切诸世界，佛子普当听， 佛今雨法雨，谁乐咸宜往。’ 当时，目连（Maudgalyāyana）说完这首偈颂后，有四十二亿百千比丘来到精舍。这时，长老舍利弗（Śāriputra）心想：‘我现在也应当以神通力，让各个村落的所有沙门都聚集到这里。’这样想着，就显现了神通。当时，有三十亿百千沙门来到精舍，顶礼佛足，退坐在一旁。 当时，佛告诉文殊师利（Mañjuśrī）法王子菩萨、离一切忧菩萨、离诸境界菩萨、峰辩无尽菩萨、弃诸盖菩萨、不空见菩萨、救恶趣菩萨、观自在（Avalokiteśvara）菩萨、香象菩萨、慈氏（Maitreya）菩萨：‘善男子，你们前往十方恒河沙数那么多的诸佛世界，其中所有一生补处菩萨、阿鞞跋致（avaivartika）菩萨、得无生忍菩萨，普遍告知他们，让他们聚集到大林精舍。’当时，诸位菩萨承
English
English version: The Sutra of the Dhāraṇī of the Gate of Birth Without Boundaries Translated by the Upādhyāya General Teacher Zhiyan of Zhixiang Temple on Zhongnan Mountain Thus have I heard. At one time, the Buddha was dwelling in the Great Forest Monastery in the city of Vaishali (Vaiśālī), together with a great assembly of forty-two billion hundred thousand bhikshus (monks), and eighty billion Bodhisattva-Mahasattvas. At that time, the World-Honored One contemplated his own life and realized that he would enter Parinirvana (complete extinction) in three months. He then said to the elder Mahāmaudgalyāyana (Great Maudgalyāyana): 'You should proclaim throughout this three-thousand-great-thousand world that all shramanas (ascetics) seeking the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) should gather at this Great Forest Monastery.' Thereupon, Maudgalyāyana respectfully received the Buddha's teaching and, with his supernatural power, reached the summit of Mount Sumeru (Sumeru) in an instant, emitting a great sound that all beings in this three-thousand-great-thousand world could hear, and spoke this verse: 'All worlds, listen, children of the Buddha, The Buddha now rains the rain of Dharma, Whoever delights in it, should come here.' At that time, after Maudgalyāyana spoke this verse, forty-two billion hundred thousand bhikshus came to the monastery. Then, the elder Śāriputra (Sariputta) thought to himself: 'I should also use my supernatural power to gather all the shramanas in the villages here.' Having thought this, he manifested his supernatural power. At that time, thirty billion hundred thousand shramanas came to the monastery, prostrated themselves at the Buddha's feet, and sat to one side. At that time, the Buddha said to the Dharma Prince Bodhisattva Mañjuśrī (Manjushri), the Bodhisattva Free from All Worries, the Bodhisattva Free from All Realms, the Bodhisattva Peak Eloquence Without End, the Bodhisattva Abandoning All Coverings, the Bodhisattva Unempty Vision, the Bodhisattva Saving from Evil Destinies, the Bodhisattva Avalokiteśvara (Guanshiyin), the Bodhisattva Fragrant Elephant, and the Bodhisattva Maitreya (Future Buddha): 'Good men, go to the Buddha worlds as numerous as the sands of the Ganges River in the ten directions, and universally inform all the Bodhisattvas who are in their last life before Buddhahood, the Avaivartika (non-regressing) Bodhisattvas, and the Bodhisattvas who have attained the Patience of Non-Origination, and have them gather at the Great Forest Monastery.' At that time, the Bodhisattvas, receiving --------------------------------------------------------------------------------
Chinese
佛圣旨。各随所诣彼诸世界。有八十亿百千一生补处菩萨。亿百千阿鞞跋致菩萨。三十亿无生法忍菩萨。六十亿净意解脱菩萨。如是等菩萨摩诃萨皆来集会。复有初发菩萨之心。及应法器诸菩萨等不可称计。皆与同类承佛威神。各从本土乘空而来。为佛作礼退住一面。 尔时舍利弗见诸菩萨。品类差别世界不同。然皆齐等乘空来集。心生疑念为以如来功德神力之所致耶。为复何缘而来至此。今当问佛。为令此会诸菩萨众。闻佛所说疑惑悉除。获如恒沙无碍之辩。于诸如来闻法受持无疑无忘。乃至阿耨多罗三藐三菩提。复令速得菩萨四种清净无尽法门。何等为四。所谓众生清净。法门清净。辩说清净。赞佛土清净。复得四种妙好之法何等为四。所谓身相妙好口相妙好。意相妙好。方便妙好。复得悟入四陀罗尼门何等为四。所谓受持无尽陀罗尼门。通达深法陀罗尼门。善入众生诸根方便陀罗尼门。普能分别善恶业报陀罗尼门。尔时舍利弗以是疑故。如其所念如其所思。白佛言世尊。云何菩萨动念觉观。云何菩萨清净智慧无量决择。唯愿如来为我宣说。佛言善哉善哉舍利弗。汝今为欲利益安乐无量众生。哀愍人天令受快乐。今问如来如是之义。舍利弗汝欲为令初学菩萨悟解深法。疾得无量辩才方便。速成阿耨多罗三藐 现代汉语译本：佛颁布圣旨，让各地菩萨前往各个世界。有八十亿百千位一生补处菩萨（指下一世将成佛的菩萨），亿百千位阿鞞跋致菩萨（指永不退转的菩萨），三十亿位无生法忍菩萨（指证悟无生法忍的菩萨），六十亿位净意解脱菩萨（指心意清净获得解脱的菩萨）。这些菩萨摩诃萨都来了。还有初发菩萨心，以及堪为法器的各种菩萨等，数量不可称计。他们都与同类菩萨一起，承蒙佛的威神之力，各自从自己的本土乘空而来，向佛作礼后退到一旁站立。 这时，舍利弗（佛陀的十大弟子之一，以智慧著称）看到诸位菩萨，品类不同，来自不同的世界，但都一样乘空而来聚集。心中产生疑问：这是如来的功德神力所致呢？还是因为什么缘故而来此？现在应当请问佛陀，为了让这次法会的诸位菩萨众，听闻佛所说后，疑惑全部消除，获得如恒河沙数般无碍的辩才，对于诸位如来说法能够受持不忘，直至证得阿耨多罗三藐三菩提（无上正等正觉）。并且让他们迅速获得菩萨的四种清净无尽法门。哪四种呢？就是众生清净、法门清净、辩说清净、赞佛土清净。又获得四种妙好之法，哪四种呢？就是身相妙好、口相妙好、意相妙好、方便妙好。又悟入四种陀罗尼门（总持法门），哪四种呢？就是受持无尽陀罗尼门、通达深法陀罗尼门、善入众生诸根方便陀罗尼门、普能分别善恶业报陀罗尼门。 这时，舍利弗因为这些疑问，如他所念所思，向佛禀告说：‘世尊，菩萨如何动念觉观？菩萨如何清净智慧，无量决择？唯愿如来为我宣说。’佛说：‘善哉善哉，舍利弗！你现在为了利益安乐无量众生，哀悯人天，令他们得到快乐，现在向如来请问这样的意义。舍利弗，你想要让初学菩萨悟解深法，迅速获得无量辩才方便，快速成就阿耨多罗三藐
English
English version: The Buddha issued a decree, instructing the Bodhisattvas from various places to go to their respective worlds. There were eighty billion hundred thousand Bodhisattvas who are 'Eka-jati-pratibaddha' (those who will become Buddhas in their next life), a hundred thousand 'Avaivartika' Bodhisattvas (those who will never regress from the path to enlightenment), thirty billion Bodhisattvas who have attained 'Anutpattika-dharma-kshanti' (acceptance of the non-arising of phenomena), and sixty billion Bodhisattvas who have attained 'Pure Intention Liberation'. All these Bodhisattva-Mahasattvas came. There were also countless Bodhisattvas who had just generated the Bodhicitta (the mind of enlightenment) and those who were suitable vessels for the Dharma. Together with their peers, relying on the Buddha's majestic power, they came from their respective lands through the air. They paid homage to the Buddha and retreated to stand on one side. At that time, Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) saw the various Bodhisattvas, different in kind and from different worlds, all gathering by coming through the air. Doubts arose in his mind: Was this due to the merit and spiritual power of the Tathagata (another name for the Buddha)? Or what was the reason for their coming here? Now, he should ask the Buddha, so that the Bodhisattva assembly here, upon hearing the Buddha's words, would have all their doubts removed, obtain unobstructed eloquence like the sands of the Ganges, be able to receive and uphold the Dharma taught by the Tathagatas without doubt or forgetfulness, and even attain 'Anuttara-samyak-sambodhi' (unexcelled, complete enlightenment). Furthermore, let them quickly obtain the four pure and inexhaustible Dharma doors of the Bodhisattvas. What are the four? They are the purity of sentient beings, the purity of Dharma doors, the purity of eloquence, and the purity of praising the Buddha-lands. They also obtain four wonderful and excellent qualities. What are the four? They are the wonderfulness of physical appearance, the wonderfulness of speech, the wonderfulness of mind, and the wonderfulness of skillful means. They also realize and enter the four 'Dharani' doors (gates of total recall). What are the four? They are the Dharani door of inexhaustible retention, the Dharani door of penetrating profound Dharma, the Dharani door of skillfully entering the faculties of sentient beings, and the Dharani door of universally distinguishing good and evil karmic retributions. At that time, Shariputra, because of these doubts, as he thought and pondered, reported to the Buddha, saying: 'World Honored One, how do Bodhisattvas generate thoughts and observations? How do Bodhisattvas possess pure wisdom and limitless discernment? May the Tathagata explain this to me.' The Buddha said: 'Excellent, excellent, Shariputra! Now, you wish to benefit and bring happiness to countless sentient beings, to have compassion for humans and devas (gods), and to bring them joy. Now you ask the Tathagata about such meaning. Shariputra, you wish to enable newly learning Bodhisattvas to understand profound Dharma, quickly obtain limitless eloquence and skillful means, and quickly achieve Anuttara-samyak-sam --------------------------------------------------------------------------------
Chinese
三菩提者。汝当谛听善思念之。吾今为汝分别解说。舍利弗言唯然世尊受教而听。 尔时佛告舍利弗。若诸菩萨为求阿耨多罗三藐三菩提者。应当发广大心。无所染着无取无舍。受持诵念此陀罗尼。尔时世尊说陀罗尼曰。 写陀(提耶反)体昙(一)阿拏么拏(二)阿溪么溪(三)娑蔓多目溪(四)娑低(低耶反)逻咩(五)扫咩(六)欲讫低(二合七)泥噜讫低(二合八)泥噜讫多(二合)钵鞞(九)翳[口*(黍-禾+利)]咩[口*(黍-禾+利)]醯𪏭(十)舸立箄(二合十一)舸立谤(二合)泥(十二)舸立跛(二合)迁(十三)娑[口*(黍-禾+利)](去)娑𥟦(去)啰啝低(十四)醯啰醯黎(十五)醯礼黎(十六)醯逻醯礼黎(十七)战提(十八)遮啝低(十九)者黎遮啰拏(二十)遮啰遮啰拏(二十一)阿者[口*(黍-禾+利)](二十二)按低(二十三)按多低(二十四)舸啰拏(二十五)阿啰拏(二十六)阿散低(二十七)涅缦泥(二十八)涅靺哆泥(二十九)涅目讫低(二合三十)涅殿低(三十一)涅陀(提耶反)嚟(三十二)涅诃嚟(三十三)涅诃啰伏么黎(三十四)涅荷啰烧驮泥(三十五)烧跋泥(三十六)尸罗烧驮泥(三十七)钵吉低(二合)靺泥(三十八)钵吉低 现代汉语译本： ‘三菩提’（Sam Bodhi，意为正等正觉）是什么，你应该仔细聆听并认真思考。我现在为你分别解说。舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）回答说：‘是的，世尊，我愿意接受教诲并聆听。’ 这时，佛告诉舍利弗：‘如果各位菩萨为了追求阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的境界，就应当发起广大的心，不应有任何染着，不应有所取舍，应当受持、读诵此陀罗尼（Dharani，总持、真言）。’这时，世尊宣说了陀罗尼： ‘写陀体昙，阿拏么拏，阿溪么溪，娑蔓多目溪，娑低逻咩，扫咩，欲讫低，泥噜讫低，泥噜讫多钵鞞，翳[口*(黍-禾+利)]咩[口*(黍-禾+利)]醯𪏭，舸立箄，舸立谤泥，舸立跛迁，娑[口*(黍-禾+利)]娑𥟦啰啝低，醯啰醯黎，醯礼黎，醯逻醯礼黎，战提，遮啝低，者黎遮啰拏，遮啰遮啰拏，阿者[口*(黍-禾+利)]，按低，按多低，舸啰拏，阿啰拏，阿散低，涅缦泥，涅靺哆泥，涅目讫低，涅殿低，涅陀嚟，涅诃嚟，涅诃啰伏么黎，涅荷啰烧驮泥，烧跋泥，尸罗烧驮泥，钵吉低靺泥，钵吉低。’
English
English version: ‘Sam Bodhi’ (Samyak-bodhi, meaning complete enlightenment), you should listen carefully and contemplate it thoroughly. Now I will explain it to you separately. Sariputra (one of the Buddha's ten great disciples, known for his wisdom) replied, ‘Yes, World Honored One, I am willing to receive your teachings and listen.’ At that time, the Buddha told Sariputra: ‘If all Bodhisattvas seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they should develop a vast mind, without any attachments, without taking or discarding anything, and should uphold, recite, and remember this Dharani (a type of mantra or incantation).’ At that time, the World Honored One spoke the Dharani: ‘Shie tuo ti tan, a na mo na, a xi mo xi, suo man duo mu xi, suo di luo mie, sao mie, yu qi di, ni lu qi di, ni lu qi duo bo pi, yi [口*(黍-禾+利)] mie [口*(黍-禾+利)] xi hong, ge li pi, ge li bang ni, ge li po qian, suo [口*(黍-禾+利)] suo suo la he di, xi luo xi li, xi li li, xi luo xi li li, zhan di, zhe he di, zhe li zhe luo na, zhe luo zhe luo na, a zhe [口*(黍-禾+利)], an di, an duo di, ge luo na, a luo na, a san di, nie man ni, nie mo duo ni, nie mu qi di, nie dian di, nie tuo li, nie he li, nie he luo fu mo li, nie he luo shao tuo ni, shao ba ni, shi luo shao tuo ni, bo ji di mo ni, bo ji di.’ --------------------------------------------------------------------------------