Chinese
(二合)泥跋泥(三十九)婆(去)啝伏婆啝泥(四十)阿僧倪(四十一)娜咩(四十二)縒(娑可反)咩(四十三)微晡罗钵鞞(四十四)桑葛屣拏(四十五)侄嚟(四十六)侄侄嚟(四十七)摩诃侄侄嚟(四十八)泥般泥(四十九)婆(去)啝伏婆(去)啝泥(五十)婆啝泥(五十一)摩诃婆啝泥(五十二)讫吒泥(五十三)摩诃讫吒泥(五十四)耶赊啝低(五十五)者黎(五十六)阿者黎(五十七)摩者黎(五十八)娑摩者黎(五十九)侄茶散泥(六十)速思体(二合)低(六十一)阿僧伽鞞呵嚟(六十二)阿僧伽泥呵嚟(六十三)娑蔓多目溪(六十四)涅诃黎(六十五)涅诃啰欲讫低(二合六十六)涅诃啰伏么黎(六十七)涅诃啰烧驮泥(六十八)侄茶散泥(六十九)速思体(二合)低(七十)扫咩宋摩啝低(七十一)思荡(二合)咩(七十二)思汤(二合)摩啝低(七十三)思贪(二合)婆啝低(七十四)侄茶思傥(二合)咩(七十五)思汤(二合)摩钵卑低(七十六)摩诃钵鞞(七十七)娑蔓多钵鞞(七十八)鞞摩罗钵鞞(七十九)鞞摩罗啰湿咩(八十二合)娑蔓多目溪(八十一)萨婆怛𡆗(二合)女揭低(八十二)閜(乌可反)那(去)扯陀(提耶反)钵啰(二合)低婆(去)泥(八十三)驮啰尼泥驮 现代汉语译本： 泥跋泥（39，Niba Ni）： 婆啝伏婆啝泥（40，Po He Fu Po He Ni）： 阿僧倪（41，Aseng Ni）： 娜咩（42，Na Mie）： 縒咩（43，Suo Mie）： 微晡罗钵鞞（44，Wei Bu Luo Bo Bi）： 桑葛屣拏（45，Sang Ge Xi Nu）： 侄嚟（46，Zhi Li）： 侄侄嚟（47，Zhi Zhi Li）： 摩诃侄侄嚟（48，Mo He Zhi Zhi Li）： 泥般泥（49，Ni Ban Ni）： 婆啝伏婆啝泥（50，Po He Fu Po He Ni）： 婆啝泥（51，Po He Ni）： 摩诃婆啝泥（52，Mo He Po He Ni）： 讫吒泥（53，Qi Zha Ni）： 摩诃讫吒泥（54，Mo He Qi Zha Ni）： 耶赊啝低（55，Ye She He Di）： 者黎（56，Zhe Li）： 阿者黎（57，A Zhe Li）： 摩者黎（58，Mo Zhe Li）： 娑摩者黎（59，Suo Mo Zhe Li）： 侄茶散泥（60，Zhi Cha San Ni）： 速思体（61，Su Si Ti）： 阿僧伽鞞呵嚟（62，A Seng Qie Bi He Li）： 阿僧伽泥呵嚟（63，A Seng Qie Ni He Li）： 娑蔓多目溪（64，Suo Man Duo Mu Xi）： 涅诃黎（65，Nie He Li）： 涅诃啰欲讫低（66，Nie He Luo Yu Qi Di）： 涅诃啰伏么黎（67，Nie He Luo Fu Me Li）： 涅诃啰烧驮泥（68，Nie He Luo Shao Tuo Ni）： 侄茶散泥（69，Zhi Cha San Ni）： 速思体（70，Su Si Ti）： 扫咩宋摩啝低（71，Sao Mie Song Mo He Di）： 思荡咩（72，Si Dang Mie）： 思汤摩啝低（73，Si Tang Mo He Di）： 思贪婆啝低（74，Si Tan Po He Di）： 侄茶思傥咩（75，Zhi Cha Si Tang Mie）： 思汤摩钵卑低（76，Si Tang Mo Bo Bi Di）： 摩诃钵鞞（77，Mo He Bo Bi）： 娑蔓多钵鞞（78，Suo Man Duo Bo Bi）： 鞞摩罗钵鞞（79，Bi Mo Luo Bo Bi）： 鞞摩罗啰湿咩（80，Bi Mo Luo Luo Shi Mie）： 娑蔓多目溪（81，Suo Man Duo Mu Xi）： 萨婆怛𡆗女揭低（82，Sa Po Da Ning Nu Jie Di）： 閜那扯陀钵啰低婆泥（83，Na Na Che Tuo Bo Luo Di Po Ni）： 驮啰尼泥驮（陀罗尼的持诵）
English
English version: Niba Ni (39): Po He Fu Po He Ni (40): Aseng Ni (41): Na Mie (42): Suo Mie (43): Wei Bu Luo Bo Bi (44): Sang Ge Xi Nu (45): Zhi Li (46): Zhi Zhi Li (47): Mo He Zhi Zhi Li (48): Ni Ban Ni (49): Po He Fu Po He Ni (50): Po He Ni (51): Mo He Po He Ni (52): Qi Zha Ni (53): Mo He Qi Zha Ni (54): Ye She He Di (55): Zhe Li (56): A Zhe Li (57): Mo Zhe Li (58): Suo Mo Zhe Li (59): Zhi Cha San Ni (60): Su Si Ti (61): A Seng Qie Bi He Li (62): A Seng Qie Ni He Li (63): Suo Man Duo Mu Xi (64): Nie He Li (65): Nie He Luo Yu Qi Di (66): Nie He Luo Fu Me Li (67): Nie He Luo Shao Tuo Ni (68): Zhi Cha San Ni (69): Su Si Ti (70): Sao Mie Song Mo He Di (71): Si Dang Mie (72): Si Tang Mo He Di (73): Si Tan Po He Di (74): Zhi Cha Si Tang Mie (75): Si Tang Mo Bo Bi Di (76): Mo He Bo Bi (77): Suo Man Duo Bo Bi (78): Bi Mo Luo Bo Bi (79): Bi Mo Luo Luo Shi Mie (80): Suo Man Duo Mu Xi (81): Sa Po Da Ning Nu Jie Di (82): Na Na Che Tuo Bo Luo Di Po Ni (83): Dharani Nidha (The holding of Dharani) --------------------------------------------------------------------------------
Chinese
泥(八十四)驮罗尼目抗奴散泥(八十五)萨婆勃陀婆(去)瑟低(八十六)萨婆勃驮侄瑟耻(二合)低(八十七)泥驮那遨低嚟(二合八十八)莎诃(八十九) 佛告舍利弗。菩萨若修此陀罗尼者。不应分别有为无为。亦不取不着不增不减。不成不坏不合不散不生不灭。亦不念于过去未来现在诸法。亦不积集摄取诸法。但当思惟诸佛。非色非无色。非相非无相。菩萨不应同于二乘取佛色身。何以故声闻缘觉。取佛色身庄严之相光明照曜。父母生育饮食长养血肉筋骨。四大合成无常变坏。苦恼不净为佛色身。菩萨不尔何以故。如来之身无生相故。普为众生于一切法。以非明照集智资粮。显现法身虚空相无生相。如来法身以无生相而为色蕴。复以无生相甚深之义。是一切法体故。然诸菩萨不应非色取如来相。若以非色取如来相便同声闻。谓佛入于寂灭涅槃。色身断灭无复更生。菩萨不尔何以故。如来之身无尽相故。普为众生于一切法。以非明照显现色身。以法作相集福资粮。以如来色身无尽相故。是为无尽色蕴。是故诸法亦无尽相。若众生界度脱未尽如来常现无尽色身。或现佛身或菩萨身缘觉身声闻身。梵天身帝释身大自在身那罗延身。或复现于国王大臣长者商主良医之身。或现沙门婆罗门比丘比丘尼优婆塞优婆 现代汉语译本：泥（第八十四）驮罗尼目抗奴散泥（第八十五）萨婆勃陀婆（去）瑟低（第八十六）萨婆勃陀侄瑟耻（二合）低（第八十七）泥驮那遨低嚟（二合第八十八）莎诃（第八十九） 佛告诉舍利弗（Śāriputra，释迦牟尼佛的十大弟子之一，以智慧著称）：菩萨如果修习这个陀罗尼（dhāraṇī，总持、忆持不忘之意），不应该分别有为法和无为法。也不应该执取、不执着、不增加、不减少。不成就、不坏灭、不聚合、不离散、不生起、不灭亡。也不应该思念过去、未来、现在的一切诸法。也不应该积聚、摄取诸法。但应当思惟诸佛，非色（rūpa，物质、形色）非无色（arūpa，非物质、无形色），非相（lakṣaṇa，表相、特征）非无相（alakṣaṇa，无表相、无特征）。菩萨不应该和二乘（声闻乘和缘觉乘）一样，执取佛的色身。为什么呢？因为声闻（Śrāvaka，听闻佛法而修行的弟子）和缘觉（Pratyekabuddha，不依师教，自己悟道的修行者），执取佛的色身庄严之相，光明照耀，由父母生育、饮食长养，血肉筋骨，四大（地、水、火、风）合成，是无常变坏，苦恼不净的佛色身。菩萨不是这样。为什么呢？因为如来（Tathāgata，佛的称号之一，意为‘如实而来’）之身没有生相的缘故。普遍为了众生，对于一切法，以非明照（超越世俗之明的智慧）集聚智慧资粮，显现法身（Dharmakāya，佛的法性之身）虚空相无生相。如来法身以无生相而为色蕴（rūpaskandha，色受想行识五蕴之一，指物质的积聚）。又以无生相甚深之义，是一切法的本体的缘故。然而诸位菩萨不应该以非色来执取如来之相。如果以非色来执取如来之相，就和声闻一样，认为佛入于寂灭涅槃（Nirvāṇa，寂灭、解脱），色身断灭，不再重生。菩萨不是这样。为什么呢？因为如来之身没有穷尽之相的缘故。普遍为了众生，对于一切法，以非明照显现色身，以法作为相，集聚福德资粮，以如来色身没有穷尽之相的缘故，是为没有穷尽的色蕴。因此诸法也没有穷尽之相。如果众生界度脱没有穷尽，如来常常显现没有穷尽的色身。或者显现佛身，或者菩萨身，缘觉身，声闻身，梵天（Brahmā，色界天的天主）身，帝释（Indra，忉利天天主）身，大自在天（Maheśvara，一种神祇）身，那罗延（Nārāyaṇa，印度教神祇）身。或者显现国王、大臣、长者、商主、良医之身。或者显现沙门（Śrāmaṇa，出家修道者）、婆罗门（Brāhmaṇa，印度教祭司阶层）、比丘（bhikṣu，男性出家众）、比丘尼（bhikṣuṇī，女性出家众）、优婆塞（upāsaka，在家男居士）、优婆
English
English version: Ni (84) Tuoluoni Mu Kang Nu San Ni (85) Sa Po Buddha Po (Qu) Se Di (86) Sa Po Buddha Zhi Se Chi (Two Combined) Di (87) Ni Tuo Na Ao Di Li (Two Combined 88) Suo He (89). The Buddha told Śāriputra: If a Bodhisattva cultivates this dhāraṇī, they should not differentiate between conditioned and unconditioned dharmas. Nor should they grasp, not grasp, increase, or decrease. Not achieve, not destroy, not gather, not scatter, not arise, not cease. Nor should they contemplate the past, future, or present dharmas. Nor should they accumulate or gather dharmas. But they should contemplate the Buddhas, neither form nor formless, neither characteristic nor without characteristic. Bodhisattvas should not be like the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), grasping the Buddha's physical body. Why? Because Śrāvakas and Pratyekabuddhas grasp the adorned appearance of the Buddha's physical body, its radiant light, born of parents, nourished by food, flesh, blood, sinews, and bones, composed of the four elements (earth, water, fire, and wind), impermanent, decaying, suffering, and impure as the Buddha's physical body. Bodhisattvas are not like this. Why? Because the Tathāgata's body has no characteristic of arising. Universally for sentient beings, regarding all dharmas, with non-illumination (wisdom beyond worldly understanding), they gather the resources of wisdom, manifesting the Dharmakāya, the characteristic of emptiness, the characteristic of non-arising. The Tathāgata's Dharmakāya takes non-arising as its characteristic and constitutes the skandha of form (rūpaskandha, the aggregate of form). Furthermore, the profound meaning of non-arising is the essence of all dharmas. However, Bodhisattvas should not grasp the Tathāgata's form as non-form. If they grasp the Tathāgata's form as non-form, they would be like Śrāvakas, thinking that the Buddha enters tranquil extinction, Nirvāṇa, the physical body ceases, and there is no rebirth. Bodhisattvas are not like this. Why? Because the Tathāgata's body has no characteristic of exhaustion. Universally for sentient beings, regarding all dharmas, with non-illumination, they manifest the physical body, taking dharma as its characteristic, gathering the resources of merit, because the Tathāgata's physical body has no characteristic of exhaustion, it is the inexhaustible skandha of form. Therefore, all dharmas also have no characteristic of exhaustion. If the realm of sentient beings is not completely liberated, the Tathāgata constantly manifests an inexhaustible physical body. Sometimes manifesting as a Buddha body, sometimes as a Bodhisattva body, a Pratyekabuddha body, a Śrāvaka body, a Brahmā body, an Indra body, a Maheśvara body, a Nārāyaṇa body. Or manifesting as a king, minister, elder, merchant, or good physician. Or manifesting as a Śrāmaṇa, Brāhmaṇa, bhikṣu, bhikṣuṇī, upāsaka, upā --------------------------------------------------------------------------------
Chinese
夷身。或现丈夫妇女童男童女。乃至现于禽兽之身。皆为度脱诸众生故。方便示现。 复次菩萨不应同于声闻缘觉。执取如来三十二相。谓佛色身从父母生骨肉和合。菩萨不尔何以故。如来之身如虚空相。无生相故亦非明照。普为众生集智资粮。于一切法显现法身。此佛法身无所入相。无尽相故示现三十二相。以无生相甚深之义。是一切诸法体故。然诸菩萨不应同于声闻缘觉。取佛非相。谓佛入于寂灭涅槃。诸相皆灭无复更生。菩萨不尔何以故。如来之身无尽相故。普为众生于一切法。以非明照显现色身。以法作相集福资粮。以如来色身无尽相故。三十二相以无尽相故。一切诸法亦无尽相。若众生界度脱未尽。如来常以诸相严身光明显现。于其相中。复现奇特无量诸相。其相云何。所谓十方诸佛及刹。于其相中悉皆影现若有众生见闻此者。信解开悟长菩提心。由是菩萨不应以非相取于如来。 复次菩萨不应同于声闻缘觉。执取如来八十种好。乃至灭相如上所说。若众生界度脱未尽。如来常以随好严身光明照曜。于其好中。复现奇特无尽诸相。其相云何。所谓我初发心。身为国王名曰光明。及以值遇然灯如来授我记别。乃至第三阿僧祇劫。于其中间所有苦行。一一皆于随好中现。若有众生见闻此者。信解开 现代汉语译本： 化现各种身形。或者示现为丈夫、妇女、童男、童女，乃至示现为禽兽之身，都是为了度脱一切众生，方便示现。 再者，菩萨不应该像声闻、缘觉那样，执着于如来的三十二相（佛陀所具有的三十二种殊胜的身体特征），认为佛的色身是从父母所生，由骨肉和合而成。菩萨不应如此，为什么呢？如来的身形如同虚空一样，没有生灭的相状，也不是为了自身的光明显照，而是为了普遍地为众生积聚智慧的资粮，在一切法中显现法身。这佛的法身没有入相，因为是无尽的相，所以示现三十二相，以无生相的甚深含义，作为一切诸法的本体。然而，诸位菩萨不应该像声闻、缘觉那样，执取佛的非相，认为佛进入寂灭涅槃，所有的相都灭尽，不再产生。菩萨不应如此，为什么呢？如来的身是无尽的相，普遍地为了众生在一切法中，以非自身的光明显现色身，以法作为相，积聚福德资粮。因为如来的色身是无尽的相，所以三十二相也是无尽的相，一切诸法也是无尽的相。如果众生界没有度脱完毕，如来常常以各种相来庄严自身，光明明显地示现，在这些相中，又示现奇特无量的各种相。这些相是什么呢？就是十方诸佛以及佛刹，都在如来的相中全部显现出来。如果有众生见闻到这些，能够信解开悟，增长菩提心。因此，菩萨不应该以非相来执取如来。 再者，菩萨不应该像声闻、缘觉那样，执着于如来的八十种好（佛陀所具有的八十种细微的殊胜特征），乃至灭相，就像上面所说的那样。如果众生界没有度脱完毕，如来常常以随好来庄严自身，光明照耀。在这些随好中，又示现奇特无尽的各种相。这些相是什么呢？就是我最初发菩提心的时候，身为国王，名叫光明，以及遇到燃灯如来（过去佛之一）授记我成佛的事情，乃至第三阿僧祇劫（极长的时间单位）中，所有经历的苦行，都一一在随好中显现出来。如果有众生见闻到这些，能够信解开悟。
English
English version: Transforming bodies. Sometimes appearing as men, women, boys, or girls, and even appearing as animals, all for the sake of liberating all sentient beings, manifesting expediently. Furthermore, Bodhisattvas should not be like Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), clinging to the thirty-two marks of the Tathāgata (Buddha's thirty-two major physical characteristics), thinking that the Buddha's physical body is born from parents, composed of bones and flesh. Bodhisattvas should not do this. Why? The body of the Tathāgata is like the nature of space, without the characteristic of birth or death, and not for the sake of illuminating oneself, but to universally gather the resources of wisdom for sentient beings, revealing the Dharmakāya (Dharma Body) in all dharmas (teachings, phenomena). This Dharma Body of the Buddha has no entering aspect, because it is an endless aspect, therefore manifesting the thirty-two marks, using the profound meaning of the non-birth aspect as the essence of all dharmas. However, Bodhisattvas should not be like Śrāvakas and Pratyekabuddhas, grasping the non-form of the Buddha, thinking that the Buddha enters into tranquil extinction, Nirvāṇa, and all forms cease and no longer arise. Bodhisattvas should not do this. Why? The body of the Tathāgata is an endless aspect, universally for sentient beings in all dharmas, manifesting the physical body with non-self-illumination, using the Dharma as the form, gathering the resources of merit. Because the physical body of the Tathāgata is an endless aspect, the thirty-two marks are also endless aspects, and all dharmas are also endless aspects. If the realm of sentient beings is not completely liberated, the Tathāgata constantly adorns the body with various marks, manifesting with bright light, and within these marks, further manifests extraordinary and immeasurable marks. What are these marks? They are the Buddhas and Buddha-lands of the ten directions, all appearing within the marks of the Tathāgata. If there are sentient beings who see or hear this, and can believe, understand, and awaken, they will grow their Bodhicitta (the mind of enlightenment). Therefore, Bodhisattvas should not grasp the Tathāgata with non-form. Furthermore, Bodhisattvas should not be like Śrāvakas and Pratyekabuddhas, clinging to the eighty minor marks of the Tathāgata (Buddha's eighty minor physical characteristics), and even the aspect of extinction, as described above. If the realm of sentient beings is not completely liberated, the Tathāgata constantly adorns the body with the minor marks, shining with light. Within these minor marks, further manifesting extraordinary and endless marks. What are these marks? They are when I first generated the Bodhicitta, as a king named Bright Light, and when I encountered Dīpankara Buddha (a past Buddha) who prophesied my Buddhahood, and even all the ascetic practices I underwent during the third asaṃkhyeya-kalpa (an extremely long period of time), all appearing within the minor marks. If there are sentient beings who see or hear this, and can believe and understand. --------------------------------------------------------------------------------