Chinese
悟长菩提心。菩萨由此不应执取随好灭相。亦不念于家族眷属。及戒定慧解脱解脱知见。不行不到亦无所得。不垢不净不智不愚。亦无说法无我净无众生净。不自利不利他不生法不灭法。亦不清净身语意业。亦非过去未来现在。非自为非为他。舍利弗此菩萨。始从观察如来色身及蕴界处。如是成就。则为诸佛之所忆念入是法门。尔时菩萨用此法门净菩提性。能知如来无上真净菩提法身。是诸如来法身之体。非诸凡愚所行境界。亦非二乘初学菩萨之所能知。何以故此辈乐着色身体相及蕴处界乃至相好。而修行故。当知过去初学菩萨。以此法门净菩提性。皆为愍念诸众生故。修习色身蕴界等处。当知菩提如是法门成立。何以故以是色身随顺世法。众生因此供养三宝。修习菩萨六波罗蜜行四摄事。于是菩萨以此法门。回作世间内外诸法。或蕴界处或三十二相八十随好。乃至或为父母眷属。戒定慧蕴解脱解脱知见蕴。凡诸药草花果甘露百谷苗稼。利众生故方便安立。若菩萨从于初句。悟解菩提清净法身。复从后句安立色身。当知即为一切智人之所印可。何以故凡愚众生结集世业。贪着我所不了真谛是故不称一切智心。二乘虽有胜义谛智。以非正见灭生死种故。亦不称一切智心。诸佛如来具知胜义世俗二谛。智慧无尽行愿满足得 现代汉语译本 领悟增长菩提心。菩萨因此不应执着于细微的相好和寂灭之相，也不应思念家族眷属，以及戒、定、慧、解脱、解脱知见。不行不至，也无所得。不垢不净，不智不愚。也没有说法，没有我之清净，没有众生之清净。不自利，不利他，不生法，不灭法。也不清净身、语、意业，也不是过去、未来、现在。不是为自己，也不是为他人。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称），这位菩萨，开始从观察如来的色身及蕴、界、处入手，如此成就，就被诸佛所忆念，进入这个法门。当时，菩萨用这个法门清净菩提自性，能知如来无上真净菩提法身，是诸如来法身之本体，不是凡夫愚人所能行之境界，也不是二乘（声闻和缘觉）初学菩萨所能知晓的。为什么呢？因为这些人乐于执着色身、体相以及蕴、处、界乃至相好而修行。应当知道，过去的初学菩萨，用这个法门清净菩提自性，都是为了怜悯众生的缘故，修习色身、蕴、界等处。应当知道菩提这样的法门成立。为什么呢？因为这个色身随顺世间法，众生因此供养三宝，修习菩萨六波罗蜜行和四摄事。于是，菩萨用这个法门，回向世间内外诸法，或者蕴、界、处，或者三十二相、八十随好，乃至或者为了父母眷属，戒、定、慧蕴，解脱、解脱知见蕴，凡是药草、花果、甘露、百谷苗稼，为了利益众生而方便安立。如果菩萨从最初一句，领悟理解菩提清净法身，又从后一句安立色身，应当知道就被一切智人（佛）所印可。为什么呢？因为凡夫愚人结集世间业力，贪着我所，不了解真谛，因此不符合一切智之心。二乘虽然有胜义谛之智慧，因为不是以正见灭除生死之种子，也不符合一切智之心。诸佛如来具知胜义谛和世俗谛二谛，智慧无尽，行愿满足，得到 一切智智。
English
English version Enlighten and increase the Bodhi mind. Therefore, a Bodhisattva should not be attached to the minor marks and the cessation of phenomena, nor should they think of family and relatives, as well as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. They neither go nor arrive, and there is nothing to be attained. Neither defiled nor pure, neither wise nor foolish. There is also no Dharma to be spoken, no purity of self, no purity of sentient beings. Neither benefiting oneself nor benefiting others, neither arising Dharma nor ceasing Dharma. Also, not purifying the actions of body, speech, and mind, nor is it past, future, or present. Not for oneself, nor for others. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), this Bodhisattva, begins by observing the physical body of the Tathagata (如来, Thus Come One) and the skandhas (蕴, aggregates), realms (界, realms), and bases (处, bases). Having achieved this, they are remembered by all the Buddhas and enter this Dharma gate. At that time, the Bodhisattva uses this Dharma gate to purify the Bodhi nature, and can know the unsurpassed, truly pure Bodhi Dharmakaya (法身, Dharma body) of the Tathagata, which is the essence of the Dharmakayas of all the Tathagatas, not a realm that ordinary people and fools can practice, nor can the Śrāvakas (声闻, Hearers) and Pratyekabuddhas (缘觉, Solitary Realizers), the beginners of the Two Vehicles, know it. Why? Because these people are happy to be attached to the physical body, physical characteristics, as well as the skandhas, bases, realms, and even the major and minor marks, and practice accordingly. It should be known that the past beginner Bodhisattvas, using this Dharma gate to purify the Bodhi nature, all cultivated the physical body, skandhas, realms, and bases for the sake of compassion for sentient beings. It should be known that the Dharma gate of Bodhi is thus established. Why? Because this physical body accords with worldly Dharmas, and sentient beings therefore make offerings to the Three Jewels, and cultivate the Six Perfections (六波罗蜜, Six Pāramitās) and the Four Embracing Dharmas (四摄事, Four Saṃgrahavastus) of the Bodhisattva. Therefore, the Bodhisattva uses this Dharma gate to dedicate all worldly and non-worldly Dharmas, whether skandhas, realms, bases, or the thirty-two major marks and eighty minor marks, or even for parents, relatives, the aggregates of precepts, concentration, and wisdom, the aggregates of liberation and the knowledge and vision of liberation, all herbs, flowers, fruits, nectar, hundreds of grains and seedlings, establishing them as expedient means for the benefit of sentient beings. If a Bodhisattva understands the pure Dharmakaya of Bodhi from the first sentence, and then establishes the physical body from the subsequent sentence, it should be known that they are approved by the All-Knowing One (Buddha). Why? Because ordinary people and fools accumulate worldly karma, are attached to 'I' and 'mine', and do not understand the true meaning, therefore it does not accord with the mind of the All-Knowing One. Although the Two Vehicles have the wisdom of the ultimate truth, because they do not eradicate the seeds of birth and death with right view, it also does not accord with the mind of the All-Knowing One. The Buddhas and Tathagatas fully know the two truths of the ultimate truth and the conventional truth, have endless wisdom, fulfill their vows and practices, and attain the All-Knowing Wisdom. --------------------------------------------------------------------------------
Chinese
大菩提。复入一切善根三昧。是故称可一切智心。何以故凡愚众生声闻缘觉。及诸菩萨所获胜福。皆从诸佛功德所致。若如来成等正觉。莫不皆是出生无边门陀罗尼力。当知此经是一切善根所生之本。为一切法门积集之藏。种性无垢超度魔军。舍利弗若诸菩萨。闻此出生无边门陀罗尼经者。于无上菩提皆不退转。何以故此经具显诸佛所行赞其功德。能为破坏一切众生。生死业行无染法式。尔时世尊而说颂言。 汝等勿乐着 一切诸法空 于诸佛菩提 亦莫起分别 于菩提涅槃 心不生疑惑 若能修此行 速得陀罗尼 听此修多罗 习智空无相 无生亦无灭 当速证菩提 菩萨持是经 深解无量法 得生诸佛刹 亲近最胜尊 若得陀罗尼 决定深义趣 不生退惧心 受持无尽法 十方一切佛 说法皆尽闻 闻已悉受持 顶戴而奉行 若受持此经 于文字名句 及所说妙义 终无有疑忘 如日月光明 所照无不遍 了知此法门 通达无量义 诵持此经故 即自能开解 一切最胜法 陀罗尼妙门 假使一劫中 一切诸众生 所有深疑惑 皆问持经者 时持经菩萨 咸皆为开演 疑网悉已除 菩萨智无尽 爱乐此经故 能 现代汉语译本 大菩提（Mahābodhi，伟大的觉悟）。再次进入一切善根三昧（samādhi，一种冥想状态）。因此被称为能知一切智的心。为什么呢？因为凡夫俗子、声闻（Śrāvaka，听闻佛法者）、缘觉（Pratyekabuddha，独自觉悟者）以及各位菩萨所获得的殊胜福报，都来自于诸佛的功德。如果如来（Tathāgata，佛的称号）成就正等正觉，没有不是从出生无边门陀罗尼（dhāraṇī，总持，一种咒语或真言）的力量而来的。应当知道此经是一切善根所生之根本，是一切法门积聚之宝藏，种性清净，能够超度魔军。舍利弗（Śāriputra，佛陀的十大弟子之一），如果各位菩萨听闻这部《出生无边门陀罗尼经》，对于无上菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）都不会退转。为什么呢？因为这部经具足显现诸佛所行的道路，赞叹他们的功德，能够为一切众生破坏生死轮回的业行，是清净无染的法式。 这时，世尊说了以下偈颂： ‘你们不要贪恋执着一切诸法是空性的， 对于诸佛的菩提觉悟，也不要产生分别心。 对于菩提和涅槃（Nirvāṇa，解脱），心中不要产生疑惑。 如果能够修持这种行为，就能迅速获得陀罗尼。 听闻这部修多罗（Sūtra，佛经），学习智慧的空性无相， 无生也无灭，应当迅速证得菩提。 菩萨受持这部经，深刻理解无量的法， 得以往生诸佛的刹土（Buddhakṣetra，佛的国土），亲近最殊胜的佛。 如果获得陀罗尼，就能决定深刻的意义和趣味， 不产生退缩和恐惧的心，受持无尽的佛法。 十方一切诸佛，所说的法都能完全听闻， 听闻之后全部接受并受持，顶戴在头上并奉行。 如果受持这部经，对于文字、名称和语句， 以及所说的微妙意义，终究不会有疑惑和遗忘。 如同日月的光明，所照之处没有不遍及的， 了解这个法门，就能通达无量的意义。 因为诵读和受持这部经的缘故，就能自己开悟和理解， 一切最殊胜的法，陀罗尼的微妙法门。 假使在一劫（kalpa，极长的时间单位）之中，一切的众生， 所有深刻的疑惑，都来询问受持这部经的人， 这时受持经的菩萨，都能为他们开示和演说， 疑惑和迷网全部消除，菩萨的智慧没有穷尽。 因为喜爱这部经的缘故，能够...’
English
English version Mahābodhi (Great Enlightenment). Again entering the samādhi (a meditative state) of all good roots. Therefore, it is called the mind that can know all wisdom. Why? Because the superior blessings obtained by ordinary beings, Śrāvakas (listeners of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), and all Bodhisattvas all come from the merits of the Buddhas. If the Tathāgata (a title of the Buddha) attains complete and perfect enlightenment, there is none that does not come from the power of the Utpāda-ananta-mukha-dhāraṇī (dhāraṇī, a type of mantra or incantation). It should be known that this sūtra is the root from which all good roots arise, the treasury where all Dharma doors accumulate, its nature is pure, and it can liberate from the armies of Māra (demons). Śāriputra (one of the Buddha's ten great disciples), if all Bodhisattvas hear this Utpāda-ananta-mukha-dhāraṇī Sūtra, they will not regress from Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Why? Because this sūtra fully reveals the paths traveled by the Buddhas, praises their merits, and can destroy the karmic actions of birth and death for all sentient beings; it is a pure and undefiled Dharma model. At that time, the World Honored One spoke the following verses: ‘You should not delight in clinging to the emptiness of all dharmas, Nor should you give rise to discrimination regarding the Bodhi of the Buddhas. Do not generate doubts in your mind regarding Bodhi and Nirvāṇa (liberation). If you can cultivate this practice, you will quickly obtain the dhāraṇī. Listen to this Sūtra, practice wisdom, emptiness, and non-form, Without birth and without death, you should quickly attain Bodhi. Bodhisattvas who uphold this Sūtra deeply understand immeasurable dharmas, They will be born in the Buddha-kṣetras (Buddha-fields), and draw near to the most supreme Lord. If you obtain the dhāraṇī, you will determine the profound meaning and interest, Without generating a mind of retreat or fear, uphold the inexhaustible Dharma. All the Buddhas in the ten directions, all the Dharma they speak will be completely heard, Having heard it, accept and uphold it entirely, placing it on your head and practicing it. If you uphold this Sūtra, regarding the words, names, and phrases, As well as the subtle meanings spoken, you will ultimately have no doubts or forgetfulness. Like the light of the sun and moon, there is nowhere it does not shine, Understanding this Dharma door, you will penetrate immeasurable meanings. Because of reciting and upholding this Sūtra, you will be able to enlighten and understand yourself, All the most supreme Dharmas, the subtle door of the dhāraṇī. Suppose that in one kalpa (an extremely long unit of time), all sentient beings, All their profound doubts, come to ask the one who upholds this Sūtra, At that time, the Bodhisattva who upholds the Sūtra will explain and expound to them, Doubts and confusion will all be eliminated, the Bodhisattva's wisdom is inexhaustible. Because of loving this Sūtra, they are able to...’
Chinese
速近菩提 如是真佛子 护持秘密藏 持此陀罗尼 众生咸敬念 诸佛共称扬 名闻十方界 由持此经故 临欲命终时 见八十亿佛 申手俱携接 咸作如是言 汝当往我刹 由诵持此经 见受如斯福 若百千亿劫 造罪当应受 诵此陀罗尼 一月皆清净 菩萨亿劫中 勤习诸功德 一月诵此经 其福超于彼 善念慧精进 三昧陀罗尼 经故常现前 乃至如来地 三界诸众生 一时尽为魔 诵持此经故 悉无能障碍 此经中解释 一切诸法门 而说一切智 因是成正觉 我因闻是经 然灯授我记 记言汝成佛 解脱诸众生 彼时见诸佛 其数如恒沙 闻诸佛说法 皆悉能解了 若欲得受持 诸佛所说法 勤修学此经 速成如是力 殊胜庄严刹 大会诸圣众 光相及妙族 皆从此经得 若人经七日 谛思惟是经 八十亿诸佛 为说如斯法 邪思慎莫思 不应思勿思 以智当正思 速得此经典 勤修此法门 勿惧菩提远 如人至宝洲 随意采众宝 若持陀罗尼 莫言无善报 具足人天乐 近佛位非难 若愿速成佛 应持是经典 毕竟定当得 无上大菩提 佛告 现代汉语译本 速疾证得菩提（Bodhi，觉悟）。 像这样的真佛弟子，应当护持秘密的教藏。 受持这个陀罗尼（Dharani，总持、真言），所有众生都会恭敬忆念。 诸佛共同称扬，名声传遍十方世界。 因为受持这部经的缘故，临命终时， 能见到八十亿佛，伸出手来一同接引。 都这样说：‘你应当前往我的佛刹（Buddha-kshetra，佛土）。’ 因为诵持这部经，能见到并获得这样的福报。 如果百千亿劫中所造的罪业应当承受， 诵持这个陀罗尼，一个月内都能清净。 菩萨在亿劫中，勤奋修习各种功德， 一个月诵持这部经，他的福报超过他们。 善念、智慧、精进、三昧（Samadhi，禅定）、陀罗尼， 因为这部经的缘故常常现前，乃至到达如来（Tathagata，佛）的果位。 三界（Trailokya，欲界、色界、无色界）的所有众生，一时都变成魔， 因为诵持这部经的缘故，全部都不能够障碍。 这部经中解释了一切诸法门， 从而宣说一切智（Sarvajna，佛的智慧），因此成就正觉（Samyak-sambuddha，圆满觉悟）。 我因为听闻这部经，燃灯佛（Dipamkara Buddha）授记我， 授记说你将来成佛，解脱一切众生。 那时见到诸佛，他们的数量如恒河沙一样多， 听闻诸佛说法，都能理解明白。 如果想要受持诸佛所说的法， 勤奋修学这部经，迅速成就这样的力量。 殊胜庄严的佛刹，大会中的诸圣众， 光明相好以及微妙的种族，都是从这部经中获得的。 如果有人用七天的时间，认真思惟这部经， 八十亿诸佛，会为他说这样的法。 邪恶的思想千万不要去想，不应该想的就不要去想， 用智慧应当正确地思惟，迅速得到这部经典。 勤奋修习这个法门，不要害怕菩提遥远。 如同人到了宝洲，随意采摘各种宝物。 如果受持陀罗尼，不要说没有善报， 具足人天之乐，接近佛的果位并非难事。 如果希望迅速成佛，应当受持这部经典， 最终必定能够得到无上大菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 佛告诉（……）