English
English version: Nisarbataragyata sandato vibushida dishthite (thirty-nine): All Tathagata's Dharmadhatu nature wisdom, blessing. Hum Hum Svaha (forty): Seed syllable, accomplishment and auspiciousness. At that time, after the Buddha finished reciting this divine mantra, all the Buddhas and Tathagatas emitted voices from the earth mounds, praising: 'Excellent! Excellent! Shakyamuni World-Honored One, you have appeared in this defiled and evil world to benefit those helpless and defenseless beings, expounding such profound Dharma. Such Dharma essence should abide in the world for a long time, benefiting vast numbers of beings, enabling them to attain peace and happiness.' At that time, the Buddha told Vajrapani Bodhisattva: 'Listen carefully, listen carefully, such Dharma essence possesses infinite divine power and boundless benefits. It is like a wish-fulfilling jewel on a treasure banner, constantly raining down precious treasures, fulfilling all wishes. I am now only briefly describing one ten-thousandth of its benefits; you should firmly remember it in your heart, benefiting all beings. If there is someone who commits evil deeds and falls into hell after death, enduring the suffering of Avici Hell without any hope of liberation, if their descendants recite the name of the deceased and chant this divine mantra, even just seven times, then the molten copper and hot iron will suddenly transform into pools of eight merits, lotus flowers will support their feet, and jeweled canopies will shelter their heads. The gates of hell will be shattered, and the path to Bodhi will be opened. That lotus flower will fly to the Land of Ultimate Bliss, and all-knowing wisdom will naturally manifest, enabling them to endlessly expound the Dharma, and they will be ranked among the Bodhisattvas awaiting Buddhahood.' If there are also beings who, due to the heavy karmic debts of their past deeds, suffer from hundreds of diseases afflicting their bodies and pain oppressing their minds, reciting this divine mantra twenty-one times will cause all diseases and afflictions to vanish instantly, prolonging their lifespan and bringing endless blessings. If there is also someone who, due to the karmic force of stinginess and greed, is born into a poor family, with clothes insufficient to cover their body and food insufficient to sustain their life, appearing emaciated and despised by others, this person, feeling ashamed, enters the mountains, gathers ownerless wildflowers, or grinds decayed wood to use as incense, goes to the pagoda to prostrate and make offerings, circumambulates the pagoda seven times, and repents of their sins with tears. Due to the power of the divine mantra and the virtue of the pagoda, the retribution of poverty will be extinguished, and wealth and honor will suddenly descend, with seven treasures raining down like rain, lacking nothing. However, at this time, they should propagate the Buddha's teachings and give alms to the poor. If they are stingy with their wealth, their wealth will suddenly disappear. If there is also someone who, in order to plant roots of goodness, builds a pagoda according to their ability, either with mud or with bricks, doing what they can. The pagoda can be as small as an amra fruit, about four fingers high, writing down the divine mantra and placing it inside the pagoda, using incense and flowers to prostrate and make offerings. By the power of the divine mantra and their sincere faith, --------------------------------------------------------------------------------
Chinese
。自小塔中出大香云。香气云光周遍法界。薰馥晃曜广作佛事。所得功德如上所说。取要言之无愿不满。若有末世四辈弟子善男善女。为无上道尽力造塔安置神咒。所得功德说不可尽。若人求福至其塔所。一华一香礼拜供养右旋行道。由是功德官位荣耀不求自至。寿命富饶不祈自增。怨家盗贼不讨自败。怨念咒咀不厌归本。疫疠邪气不拔自避。善夫良妇不求自得。贤男美女不祷自生。一切所愿任意满足。若有乌雀鸱枭鸠鸽。鸺鹠狗狼野干蚊虻蚁蝼之类。暂来塔影及踏场草。摧破惑障觉悟无明。忽入佛家恣领法财。况有众人或见塔形。或闻铎声或闻其名。或当其影罪障悉灭所求如意。现世安稳后生极乐。或人随力以一丸泥涂塔坏壁。运一拳石扶塔礩倾。由此功德增福延寿。命终之后成转轮王。若我灭后四部弟子。于是塔前济苦界故。供养香华至心发愿诵念神咒。文文句句放大光明。照触三途苦具皆辟。众生脱苦佛种牙萌。随意往生十方净土。若人往在高山峰上至心诵咒。眼根所及。远近世界。山谷林野江湖河海。其中所有毛羽鳞甲一切生类。碎破惑障觉悟无明。显现本有三种佛性。毕竟安处大涅槃中。若与此人往过道路。或触衣风或踏其迹。或唯见面或暂交语。如是等人重罪咸灭悉地圆满。尔时佛告金刚手言。今此秘密 神咒经典付嘱汝等。尊重护持流布世间。不令众生传受断绝。金刚手言。我今幸蒙世尊付嘱。唯愿我等为报世尊深重恩德。昼夜护持流布宣扬一切世间。若有众生书写受持忆念不断。我等麾催释梵四王龙神八部。昼夜守护不暂舍离。佛言善哉金刚手。汝为未来世一切众生大利益故。护持此法令不断绝。尔时世尊。说此宝箧印陀罗尼广作佛事。然后往彼婆罗门家受诸供养。令时人天获大福利却还所住。尔时大众比丘比丘尼优婆塞优婆夷。天龙夜叉犍闼婆阿修罗迦楼罗紧那罗摩睺罗伽人非人等。皆大欢喜信受奉行。 此经与大明藏兴函。仪轨离部第八。不空所译宝箧印陀罗尼经同本。而其异不少也。此本者。遍照金刚及慈觉智证三师之请来。文义通畅也。先亮汰和上注此本行天下。今因刻诸轨。更标藏本之异于冠。以上木。 享和改元辛酉仲秋月 丰山勤息 快道 志 享和癸亥三月二十八日一校加笔毕 慈顺 现代汉语译本： 佛陀将神咒经典嘱托给你们，要尊重、保护、弘扬于世间，不要让众生传授断绝。金刚手（Vajrapani，佛教护法神）说：‘我今天很荣幸蒙受世尊的嘱托，只愿我们为了报答世尊深重的恩德，昼夜护持、弘扬、宣扬于一切世间。若有众生书写、受持、忆念不断，我们便会命令释天（释提桓因，Śakra）、梵天（Brahmā）、四大天王（Caturmahārājakayikas）、龙神（Nāga）八部，昼夜守护，不暂舍离。’佛陀说：‘很好，金刚手。你为了未来世一切众生的大利益，护持此法令不断绝。’ 当时世尊，说了这宝箧印陀罗尼（Ratnakaranda dhāraṇī），广作佛事，然后前往那婆罗门（Brahmin）家接受各种供养，令当时的人天获得大利益，之后返回所住之处。当时大众，包括比丘（bhiksu，佛教出家男众）、比丘尼（bhiksuni，佛教出家女众）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），以及天（Deva）、龙（Nāga）、夜叉（Yaksa）、犍闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuda）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）、人非人等，都非常欢喜，信受奉行。 此经与大明藏兴函中的，仪轨离部第八，不空（Amoghavajra）所译的宝箧印陀罗尼经是同一个版本，但是其中的差异也不少。此版本是遍照金刚（Vairocana），以及慈觉智证三位法师请来的，文义通畅。先亮汰和上注释此版本，流传于天下。现在因为刻诸轨，更加标明藏本的不同之处在篇首。以上。 享和改元辛酉仲秋月 丰山勤息 快道 志 享和癸亥三月二十八日一校加笔毕 慈顺
English
English version: The Buddha entrusted the divine mantra classics to you, to respect, protect, and propagate them in the world, so that the transmission and reception by sentient beings would not be cut off. Vajrapani (Vajrapani, a Dharma protector in Buddhism) said, 'Today, I am fortunate to receive the World Honored One's entrustment. I only wish that we, in order to repay the World Honored One's profound kindness, would protect, propagate, and proclaim them day and night in all the worlds. If there are sentient beings who write, uphold, and constantly remember them, we will command Sakra (Śakra, also known as Indra), Brahma (Brahmā), the Four Great Kings (Caturmahārājakayikas), the Nagas (Nāga), and the eight classes of beings to guard and protect them day and night, without ever leaving them.' The Buddha said, 'Excellent, Vajrapani. For the great benefit of all sentient beings in the future, protect this Dharma so that it will not be cut off.' At that time, the World Honored One spoke this Ratnakaranda dhāraṇī (Ratnakaranda dhāraṇī), performed extensive Buddha-works, and then went to the Brahmin's (Brahmin) house to receive various offerings, causing the people and devas of that time to obtain great benefits, and then returned to where he resided. At that time, the great assembly, including bhiksus (bhiksu, Buddhist monks), bhiksunis (bhiksuni, Buddhist nuns), upasakas (upasaka, lay male Buddhists), upasikas (upasika, lay female Buddhists), as well as Devas (Deva), Nagas (Nāga), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans, non-humans, and others, were all very happy, believed, accepted, and practiced accordingly. This scripture is the same version as the Ratnakaranda dhāraṇī Sutra translated by Amoghavajra (Amoghavajra) in the Xing letter of the Great Ming Dynasty Collection, Ritual Section Eight, but there are also many differences. This version was brought by Vairocana (Vairocana), and the three masters Cijue Zhizheng, the text and meaning are clear and smooth. First, Liangtai and Shang annotated this version and circulated it throughout the world. Now, because it is engraved in various rules, the differences between the Tibetan version are further marked at the beginning. The above. The middle autumn month of the first year of Kyoho (享和) reform, Xin You year. Kinshuku (勤息) of Mt. Toyama (豊山), Kaido (快道), Zhi (志). Completed the first proofreading and additions on the 28th day of the third month of Kyoho (享和), Gui Hai year. Jijun (慈顺). --------------------------------------------------------------------------------