Chinese
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誐晚担(十)路枳哆(十一)尾路吉担(十二)哆他蘖担(十三)娜那呬谜(十四)捺舍娜(十五)迦摩泻(十六)捺哩舍喃(十七)钵啰(二合)诃逻(十八)娜耶摩喃莎嚩诃(二合十九)悉驮耶娑嚩诃(二合二十)摩诃悉驮娑嚩诃(二十一)悉驮喻倪(白祇反)湿嚩罗(二合)耶娑嚩诃(二十二)你攞建𡛥耶娑嚩诃(二十三)嚩诃嚩啰(二合)贺目佉耶莎嚩诃(二十四)摩诃摩诃娜啰(二合)僧(思孕反)贺目佉耶莎嚩诃(二十五)悉驮尾你也驮啰(二合)耶莎嚩诃(二十六)钵娜么(止今)贺萨哆耶莎嚩诃讫哩(二合)瑟拏萨波讫哩(二合)呾野拟你喻跛尾哆野娑嚩诃(二十七)摩诃罗句吒驮啰(二合)野娑嚩诃(二十八)者羯啰(二合)喻驮耶莎嚩诃(二十九)商佉摄驮你步驮娜耶莎嚩诃(三十)摩摩(厶乙授持)塞健(二合)驮泥沙悉体呾(三十一)讫哩(二合)瑟拏忍娜耶莎嚩诃(三十二)弥(白夜反)伽啰(二合)折摩你(三十三)嚩萨摩悉弟湿嚩(二合)啰耶娑嚩诃(三十六)娜慕婆誐嚩帝(三十七)阿唎耶嚩路枳帝湿嚩啰(二合)耶(三十八)冒提萨哆嚩耶(二合三十九)摩诃萨哆嚩(二合)耶(四十)摩诃迦耶(四十一)悉电都冥(四十二)怛啰(二合)钵娜耶娑嚩诃(四十三) 定慧二 羽。捧珠鬘加本真言七遍已。捧至顶上。复当心坚住等引而念诵。舌端微动唇齿合。逆顺身观相好。四时勤修不令间千百为限。复过一切神通及福智。现世同于遍照尊。行者念诵分限毕已。捧珠顶上勤发大愿。然后结三摩地印。入法界体性三昧。修习布字旋陀罗尼。 诸法本不生 自性离言说 清净无垢染 因业等虚空 旋复谛思惟 字字悟真实 初后虽差别 所证皆归一 不舍是三昧 无住无缘悲 普愿诸有情 如我无有异 行者从三昧出。即结根本印诵本明七遍。复以大供养者。佛以妙音辞称扬赞叹献阏伽水。以降三世印右旋解界。印即结金刚解脱印。奉送诸圣依前忏悔。启自圣者。发心愿了。 次结遣印。以前根本印从脐至面方散。合掌于顶上。想观自在王如来。复还本宫诵此真言。曰。 唵跋日啰(二合)钵娜摩(二合)穆(入) 发遣本尊讫。随意发愿复以甲印。护身以前马头明王界印。左旋解界随意经行。往至静处严持香华。读诵大乘大般若经华严涅槃楞伽等经。行住坐卧常念本尊勿令有间。若有众生遇此教者。昼夜四时精进修习。现世证得欢喜地。后十六生成正觉。向所译者。略于向随顺说是如陀罗尼。一一字具含八万修多罗藏。无量百千旋陀罗 现代汉语译本： 然后，手持念珠，加上根本真言七遍后，将念珠捧至头顶。再次以坚定之心安住等方式引导，并念诵真言。舌尖微微颤动，嘴唇和牙齿闭合。逆向和顺向地观想佛的相好。一年四季勤奋修行，不要间断，以千百遍为限。超过这个数量，就能获得一切神通和福智。在现世就能如同遍照尊（Vairocana，大日如来）一样。修行者念诵达到规定的数量后，将念珠捧至头顶，诚恳地发出大愿。然后结三摩地印（Samadhi Mudra，禅定印），进入法界体性三昧（Dharmadhatu-nature-samadhi，法界体性三昧）。修习布字旋陀罗尼（rotating Dharani of seed syllables）。 诸法原本不生，自性远离言语诠释。 清净没有尘垢污染，因果业报等同虚空。 旋转反复地仔细思维，字字领悟真实含义。 开始和最后虽然有差别，所证悟的最终归于一。 不舍弃这种三昧，无所住着，无有缘由的慈悲。 普遍希望一切有情众生，和我一样没有差别。 修行者从三昧中出来后，立即结根本印，诵念根本明咒七遍。再次以盛大的供养，用美妙的言辞称扬赞叹佛，献上阏伽水（Arghya，供水）。然后以降三世印（Trailokyavijaya Mudra，降三世印）右旋解界。手印即结金刚解脱印（Vajra-vimoksha Mudra，金刚解脱印）。恭送诸圣，按照之前的仪轨忏悔。启禀自圣者，发愿完毕。 接下来结遣印。用之前的根本印从脐部到面部方向散开。合掌于头顶。观想观自在王如来（Avalokitesvara-raja-tathagata，观自在王如来）。然后返回本宫，诵念这个真言，念： 唵 跋日啰（二合） 钵娜摩（二合） 穆（入） 发遣本尊完毕。随意发愿，再次用甲印护身，用之前的马头明王界印（Hayagriva-mandala Mudra，马头明王结界印）左旋解界，随意经行。前往安静的地方，准备好香和花，读诵大乘经典，如《大般若经》、《华严经》、《涅槃经》、《楞伽经》等。行走、站立、坐卧时，常常忆念本尊，不要间断。如果有众生遇到这个教法，昼夜四时精进修习，现世就能证得欢喜地（Pramudita，欢喜地）。之后十六世就能成就正觉。以上所翻译的，简略地随顺说是如陀罗尼。每一个字都包含八万修多罗藏（Sutra-pitaka，经藏），无量百千旋陀罗尼。
English
English version: Then, holding the rosary, add the root mantra seven times, and hold the rosary to the top of the head. Again, with a firm heart, abide and lead, and recite the mantra. The tip of the tongue trembles slightly, and the lips and teeth are closed. Contemplate the auspicious marks of the Buddha in reverse and forward directions. Diligently practice throughout the four seasons, without interruption, limited to thousands of times. Exceeding this number, one can obtain all supernatural powers and blessings and wisdom. In this life, one can be like Vairocana (遍照尊, the Great Sun Buddha). After the practitioner has recited to the prescribed limit, hold the rosary to the top of the head and sincerely make great vows. Then form the Samadhi Mudra (三摩地印, meditation mudra), enter the Dharmadhatu-nature-samadhi (法界體性三昧, samadhi of the nature of the Dharmadhatu). Practice the rotating Dharani of seed syllables (布字旋陀羅尼, rotating Dharani of seed syllables). All dharmas are originally unborn; their self-nature is beyond verbal expression. Pure and without defilement, karma and retribution are equal to the void. Rotate and repeatedly contemplate, each syllable realizing the truth. Although there are differences between the beginning and the end, what is realized ultimately returns to one. Do not abandon this samadhi, abiding nowhere, compassion without cause. May all sentient beings universally be no different from me. After the practitioner emerges from samadhi, immediately form the root mudra and recite the root mantra seven times. Again, with great offerings, praise the Buddha with beautiful words and offer Arghya water (阏伽水, offering water). Then, with the Trailokyavijaya Mudra (降三世印, the mudra that subdues the three realms), dissolve the boundary by rotating to the right. The mudra is then the Vajra-vimoksha Mudra (金剛解脫印, vajra liberation mudra). respectfully send off the saints, repent according to the previous ritual. Report to the self-saints and complete the vows. Next, form the sending-off mudra. Scatter the previous root mudra from the navel to the face. Join the palms at the top of the head. Visualize Avalokitesvara-raja-tathagata (觀自在王如來, Avalokitesvara King Tathagata). Then return to the original palace and recite this mantra, saying: Om Vajra (二合) Padma (二合) Muk (入) Having sent off the original deity, make vows at will, and again use the armor mudra to protect the body. Use the previous Hayagriva-mandala Mudra (馬頭明王界印, Hayagriva boundary mudra) to dissolve the boundary by rotating to the left, and walk around at will. Go to a quiet place, prepare incense and flowers, and recite Mahayana sutras, such as the Mahaprajnaparamita Sutra, Avatamsaka Sutra, Nirvana Sutra, Lankavatara Sutra, etc. In walking, standing, sitting, and lying down, constantly remember the original deity, without interruption. If there are sentient beings who encounter this teaching, diligently practice day and night, at all times, they will attain the Joyful Ground (Pramudita, 歡喜地) in this life. After sixteen lives, they will attain perfect enlightenment. What has been translated above is a brief and compliant explanation of the Dharani. Each syllable contains eighty thousand Sutra-pitaka (修多羅藏, Sutra Pitaka), immeasurable hundreds of thousands of rotating Dharanis. --------------------------------------------------------------------------------
Chinese
尼门。一一门皆说甚深真如实相。是以历代翻传罕能宣释。又以不解其言。而俱得加被共呼为咒。不亦悲乎。曰陀罗尼或云真言。或云明王。有众多号。直呼为咒。即与咒咀有何等异。是则翻之误。又称传者。望无罪耶。 千手千眼广大圆满妙身大悲宝幢陀罗尼。 娜谟啰怛娜(二合)怛啰夜耶娜谟阿弥哆婆野哆他誐跢(二合)耶啰呵谛(二合)三藐三勃驮野(四)娜么阿利耶嚩路枳谛湿嚩(二合)啰野冒提萨哆嚩(二合)野摩诃迦噜抳迦野(五)那谟摩诃萨他(二合)么野钵啰(二合)钵哆(二合)野(六)摩诃萨哆嚩(二合)野摩诃迦噜抳野(七)那谟婆誐嚩(八)谛尾补攞(二合)尾摩那苏钵啰(二合)底瑟耻(二合)跢僧(思孕反)契野(九)素哩野(二合)舍哆娑诃娑啰(二合)底哩(二合)迦钵啰(二合)皤嚩皤悉哆母㗚哆(二合)曳(十一)么诃摩抳摩矩吒(十二)君拏攞驮哩抳婆誐嚩谛(十三)钵那么(二合)跛拏曳(十四)萨嚩萨哆嚩(二合)跛哩谟者那(引)野(十六)跢你也他(二合)唵(十七)部哩(二合)部嚩(十八)摩诃迦啰(二合)拏(十九)萨跢摩底弭啰(二合)跛吒攞(二合二十)摩日啰(二十一)尾那舍娜迦啰(二合)野(引)啰誐娜未沙(二合)摩诃谟贺(引) 现代汉语译本： 尼门（Nimen）：每一门都讲述甚深真如实相。因此历代翻译传抄，很少有人能够宣讲解释。又因为不理解其中的语言，就都加上持诵，共同称之为咒语。这难道不是可悲的吗？ 说陀罗尼（Dharani），或者称为真言，或者称为明王，有很多种称呼。直接称呼为咒语，那和诅咒有什么区别呢？这是翻译的错误，那么称呼传抄的人，希望没有罪过吧。 千手千眼广大圆满妙身大悲宝幢陀罗尼。 娜谟啰怛娜（二合）怛啰夜耶娜谟阿弥哆婆野哆他誐跢（二合）耶啰呵谛（二合）三藐三勃驮野（四）娜么阿利耶嚩路枳谛湿嚩（二合）啰野冒提萨哆嚩（二合）野摩诃迦噜抳迦野（五）那谟摩诃萨他（二合）么野钵啰（二合）钵哆（二合）野（六）摩诃萨哆嚩（二合）野摩诃迦噜抳野（七）那谟婆誐嚩（八）谛尾补攞（二合）尾摩那苏钵啰（二合）底瑟耻（二合）跢僧（思孕反）契野（九）素哩野（二合）舍哆娑诃娑啰（二合）底哩（二合）迦钵啰（二合）皤嚩皤悉哆母㗚哆（二合）曳（十一）么诃摩抳摩矩吒（十二）君拏攞驮哩抳婆誐嚩谛（十三）钵那么（二合）跛拏曳（十四）萨嚩萨哆嚩（二合）跛哩谟者那（引）野（十六）跢你也他（二合）唵（十七）部哩（二合）部嚩（十八）摩诃迦啰（二合）拏（十九）萨跢摩底弭啰（二合）跛吒攞（二合二十）摩日啰（二十一）尾那舍娜迦啰（二合）野（引）啰誐娜未沙（二合）摩诃谟贺（引）
English
English version: Nimen: Each teaching speaks of the profound True Thusness and Real Appearance. Therefore, throughout generations of translation and transcription, few have been able to expound and explain it. Furthermore, because they do not understand the language within, they all add recitations, commonly calling them 'mantras'. Is this not lamentable? To say Dharani, or to call it 'True Words', or to call it 'Wisdom King', there are many names. To directly call it a 'mantra', what difference is there from a curse? This is a mistake in translation. Then, those who call themselves transcribers, may they be without fault. Thousand-Handed, Thousand-Eyed, Vast, Perfect, Wonderful Body, Great Compassion, Jewel Banner Dharani. Namo Ratna Trayaya Namo Amitabhaya Tathagataya Arhate Samyaksambuddhaya (4) Nama Aryavalokitesvaraya Bodhisattvaya Mahakarunikaya (5) Namo Mahasthama Praptaya (6) Mahasattvaya Mahakarunikaya (7) Namo Bhagavate (8) Vipula Vimana Supratisthita Samkhya (9) Suriya Sata Sahasra Trikaparabhavabhasita Murte (11) Mahamani Makuta (12) Kundala Dharini Bhagavate (13) Padmapanaye (14) Sarva Sattva Parimocanaya (16) Tadyatha Om (17) Bhuri Bhuva (18) Mahakarana (19) Satta Mati Mira Patalaya (20) Vajra (21) Vinashana Karaya Raga Dvesa Maha Moha --------------------------------------------------------------------------------
Chinese
惹(引)攞舍么(二十二)舍娑迦(二十三)路讫羌(二合)迦萨么跛嘢耨佉讷誐底(二十四)钵啰(二合)钵啰(二合)舍么那迦啰(二合)野萨嚩跢他誐跢娑么嚩陀那迦啰(二十五)萨嚩舍跛哩补啰迦(二十六)萨嚩萨哆嚩(二合)娑么舍嚩(二合)娑迦啰(二十七)伊醯曳醯(二十八)么诃冒地萨哆嚩(二合二十九)么啰娜跛那么(二合)路迦三步跛(三十)么诃迦噜抳迦(三十一)若吒摩(三十二)楞讫哩(二合)跢(三十三)始啰(二合)徙(三十四)摩抳迦那迦啰(二合)惹跢摩日啰(二合三十五)微[喵-廿+(斤*斤)]离耶楞讫哩哆(三十六)舍哩啰野(三十七)阿弭哆婆示那迦摩诃(二合)摩啰(二合)楞讫哩(二合)跢(三十八)钵啰(二合)娜啰(二合)那哩(三十九)么诃惹那舍跢娑诃娑罗(二合四十)毗攞(二合)使跢迦野(四十一)摩诃冒提萨跢嚩哆嚩(二合)尾驮么尾驮(引)舍野尾那(引)舍野(四十二)么诃演哆啰(二合)讫洒(二合)舍(四十三)迦嚩吒嚩么驮僧(思孕反)娑啰(二合)佉啰(二合)迦钵啰么他那(四十四)补噜沙钵娜么(二合)补噜沙那誐(四十五)补噜沙萨誐啰(二合四十六)未啰微惹野(四十七)微啰(二合)惹素难哆(四十八)哆哩勿哩跢(四十九 现代汉语译本 惹攞舍么（二十二）舍娑迦（二十三）路讫羌（二合）（二十四）迦萨么跛嘢耨佉讷誐底（二十四）钵啰（二合）钵啰（二合）舍么那迦啰（二合）野萨嚩跢他誐跢娑么嚩陀那迦啰（二十五）萨嚩舍跛哩补啰迦（二十六）萨嚩萨哆嚩（二合）娑么舍嚩（二合）娑迦啰（二十七）伊醯曳醯（二十八）么诃冒地萨哆嚩（二合）（二十九）么啰娜跛那么（二合）路迦三步跛（三十）么诃迦噜抳迦（三十一）若吒摩（三十二）楞讫哩（二合）跢（三十三）始啰（二合）徙（三十四）摩抳迦那迦啰（二合）惹跢摩日啰（二合）（三十五）微[喵-廿+(斤*斤)]离耶楞讫哩哆（三十六）舍哩啰野（三十七）阿弭哆婆示那迦摩诃（二合）摩啰（二合）楞讫哩（二合）跢（三十八）钵啰（二合）娜啰（二合）那哩（三十九）么诃惹那舍跢娑诃娑罗（二合）（四十）毗攞（二合）使跢迦野（四十一）摩诃冒提萨跢嚩哆嚩（二合）尾驮么尾驮（引）舍野尾那（引）舍野（四十二）么诃演哆啰（二合）讫洒（二合）舍（四十三）迦嚩吒嚩么驮僧（思孕反）娑啰（二合）佉啰（二合）迦钵啰么他那（四十四）补噜沙钵娜么（二合）补噜沙那誐（四十五）补噜沙萨誐啰（二合）（四十六）未啰微惹野（四十七）微啰（二合）惹素难哆（四十八）哆哩勿哩跢（四十九） 以上咒语的翻译，因其梵文音译的特性，难以直接对应现代汉语进行语义上的精准翻译。通常，这类咒语在念诵时，更侧重于其音韵的能量和传承的加持力，而非字面意义的解读。因此，现代汉语译本仅保留音译原文，并对其中出现的专有名词进行必要的解释（若有）。