Chinese
大正藏第 20 册 No. 1159B 佛说地藏菩萨陀罗尼经 No. 1159B 佛说地藏菩萨陀罗尼经 如是我闻。一时佛在佉罗提耶山牟尼仙所住之处。与大比丘众俱无量无数声闻大众。菩萨摩诃萨无量无边不可称计。说月藏讫。尔时南方有大香云雨。大香雨。大华云雨。大华雨。无量璎珞云雨。种种璎珞雨。大衣云雨。大衣雨。于佉罗提耶山牟尼仙所住之处。是诸大雨皆悉遍满。大阴云雨而香华衣服璎珞亦说种种无量法音。如是次第乃至广说。三归声。持戒声。忍辱声。精进声。禅定声。具足智慧降伏四魔声。名称普闻遍满三界声。念定总持声。空无相无愿声。离欲声。色如聚沫声。受如水泡声。想如热炎声。行如芭蕉声。识如幻声。无常苦空无我之声。惭愧声。念处声。慈悲喜舍声。证诸法声。涅槃无窟宅声。三乘声。转法轮声。成就众生声。度三恶道声。六波罗蜜声。善巧方便乃至具足十地声。游戏神通声。游戏无上大乘声。阿鞞跋致声。无生法忍声。入佛海声。诸来众悉见种种雨。亦闻无量诸法音声。随意衣服严饰之声。又复皆悉见其两手有如意珠雨如意宝。其如意宝各出光明。如是光中皆见十方恒沙世界一切诸佛。是诸佛所各有菩萨而自围绕。其光明中尽见十方诸佛 现代汉语译本 《佛说地藏菩萨陀罗尼经》 如是我闻。一时，佛在佉罗提耶山（Kharadiya Mountain）牟尼仙（Muni sage）所居住的地方。与众多大比丘，数量无量无数的声闻大众，以及无量无边不可称计的菩萨摩诃萨在一起。说完《月藏经》后，这时南方出现了巨大的香云雨，巨大的香雨，巨大的华云雨，巨大的华雨，无量的璎珞云雨，种种的璎珞雨，大衣云雨，大衣雨。在佉罗提耶山牟尼仙所居住的地方，这些巨大的雨都遍满各处。巨大的阴云降雨，同时香、花、衣服、璎珞也宣说种种无量的法音。像这样次第乃至广说，有三归依的声音，持戒的声音，忍辱的声音，精进的声音，禅定的声音，具足智慧降伏四魔的声音，名称普遍传闻遍满三界的声音，念、定、总持的声音，空、无相、无愿的声音，离欲的声音，色如聚沫的声音，受如水泡的声音，想如热炎的声音，行如芭蕉的声音，识如幻的声音，无常、苦、空、无我的声音，惭愧的声音，念处的声音，慈悲喜舍的声音，证诸法的声音，涅槃无窟宅的声音，三乘的声音，转法轮的声音，成就众生的声音，度三恶道的声音，六波罗蜜的声音，善巧方便乃至具足十地的声音，游戏神通的声音，游戏无上大乘的声音，阿鞞跋致（avaivartika，不退转）的声音，无生法忍的声音，入佛海的声音。所有来的大众都见到种种的雨，也听到无量的诸法音声，随意得到衣服严饰的声音。又都见到他们的两手有如意珠，降下如意宝。这些如意宝各自发出光明。在这些光明中，都见到十方恒河沙数世界的一切诸佛。这些诸佛处所各有菩萨围绕着他们。在光明中完全见到十方诸佛。
English
English version The Buddha Speaks the Dharani Sutra of Ksitigarbha Bodhisattva Thus have I heard. At one time, the Buddha was dwelling at Kharadiya Mountain, the place where the Muni sage resided. He was with a great assembly of Bhikshus, countless and innumerable Shravakas, and immeasurable and boundless Bodhisattva Mahasattvas. After finishing the 'Moon Treasury Sutra,' at that time, great fragrant clouds rained from the south, great fragrant rain, great flower clouds rained, great flower rain, immeasurable garland clouds rained, various garland rains, great robe clouds rained, great robe rain. At Kharadiya Mountain, the place where the Muni sage resided, all these great rains completely filled the area. Great dark clouds rained, and at the same time, incense, flowers, clothing, and garlands also proclaimed various immeasurable Dharma sounds. In this order, and so on, there were the sounds of the Three Refuges, the sound of upholding precepts, the sound of patience, the sound of diligence, the sound of meditation, the sound of possessing wisdom and subduing the four maras, the sound of fame universally heard and pervading the three realms, the sound of mindfulness, concentration, and total retention (dharani), the sound of emptiness, signlessness, and wishlessness, the sound of detachment from desire, the sound of form being like foam, the sound of sensation being like a water bubble, the sound of perception being like shimmering heat, the sound of formations being like a banana tree, the sound of consciousness being like illusion, the sound of impermanence, suffering, emptiness, and no-self, the sound of shame and remorse, the sound of the four foundations of mindfulness, the sound of loving-kindness, compassion, joy, and equanimity, the sound of realizing all dharmas, the sound of Nirvana having no dwelling, the sound of the Three Vehicles, the sound of turning the Dharma wheel, the sound of accomplishing sentient beings, the sound of delivering from the three evil paths, the sound of the six paramitas, the sound of skillful means, and even the sound of fully possessing the ten bhumis, the sound of sporting with supernatural powers, the sound of sporting with the unsurpassed Great Vehicle, the sound of avaivartika (non-retrogression), the sound of the forbearance of the unproduced dharmas, the sound of entering the ocean of Buddhas. All those who came saw the various rains and also heard the immeasurable sounds of the Dharma, the sound of obtaining clothing and adornments at will. Moreover, they all saw that their two hands had wish-fulfilling jewels, raining down wish-fulfilling treasures. These wish-fulfilling treasures each emitted light. In these lights, they all saw all the Buddhas of the ten directions in countless worlds like the sands of the Ganges River. At the places of these Buddhas, there were Bodhisattvas surrounding them. In the light, they completely saw the Buddhas of the ten directions. --------------------------------------------------------------------------------
Chinese
世界。若有病者。蒙光触身众病除愈。一切系缚及应死者。光触身故皆得解脱。若身行恶口行恶意行恶。光触身时悉除三恶。若诸饥渴众生蒙光触身亦皆饱满。种种擿罚身受苦切。乏少衣服严饰璎珞种种之物。蒙光触身随所忆念悉得满足。若有杀生偷盗邪淫妄言绮语两舌恶口骂詈蒙光触身。如是等恶皆悉得除。诸众生有求不得苦。蒙光触身皆悉受乐。光明清净悉无翳障。风云尘雾及诸秽苦恼辛酸。不善音声乃至怖畏恶触皆得除灭。远离诸恶。一切邪伪谄曲亦皆无余。一切恶欲悉得弃舍。诸妙胜乐一切皆集。尔时众会皆悉坚固难动。不动如地。心无去来不可毁坏。如是大众得未曾有。以何因缘我等身体今皆大重不能自胜。当于尔时有一帝释。名曰净有。于大众中不远而坐。于是净有即从座起。而整衣服右膝着地。合掌向佛以偈问曰。 实语实见者 实住牟尼尊 久住于法行 唯愿演说法 佛为实因缘 能灭众生苦 何故于此处 而雨种种雨 大众皆喜悦 心生信安乐 开示诸疑惑 令住于大乘 身难动如地 及一切人天 皆见如是相 大众悉有疑 两手各皆出 摩尼宝光明 一切诸衣鬘 杂饰严身具 十方之福田 离一切过恶 众苦得休息 皆因缘救世 一切诸 现代汉语译本 世界。如果有病人，蒙受光明照触身体，各种疾病都能痊愈。一切被束缚以及本应死去的人，因为光明照触身体的缘故，都能得到解脱。如果身行恶事、口出恶语、意念邪恶，光明照触身体时，都能消除这三种恶行。如果各种饥渴的众生蒙受光明照触身体，也都能得到饱满。种种鞭打惩罚加身，遭受痛苦折磨，缺少衣服、庄严的饰品、璎珞等各种物品，蒙受光明照触身体，随着心中所忆念的，都能得到满足。如果有人杀生、偷盗、邪淫、妄语、绮语、两舌、恶口、骂詈，蒙受光明照触身体，像这些恶行都能全部消除。各种众生有求不得的痛苦，蒙受光明照触身体都能感受到快乐。光明清净，没有丝毫的阴翳阻碍，风云尘雾以及各种污秽痛苦、恼怒辛酸、不善的声音乃至恐怖畏惧的恶劣触感都能消除灭尽，远离各种罪恶。一切虚假欺骗、谄媚奸诈也都没有剩余，一切邪恶的欲望都能舍弃，各种美妙殊胜的快乐一切都聚集而来。这时，所有在场的众人，心意都变得坚固难以动摇，像大地一样不动，心无所从来，也无所去，不可摧毁。这样的大众获得了前所未有的体验。因为什么因缘，我们的身体现在都变得如此沉重，不能自持？ 当时有一位帝释（Indra，天神之王），名叫净有（Shuddha-bhava），在大众之中离佛不远的地方坐着。于是净有立即从座位上站起，整理好衣服，右膝着地，合掌向佛，用偈颂问道： ‘说真实语、见真实相的人，安住于真实的牟尼（Muni，圣人）尊者，长久安住于佛法修行，唯愿您演说佛法。 佛陀是真实的因缘，能够灭除众生的痛苦，为什么在这里降下种种甘露之雨？ 大众都感到喜悦，心中生起信心和安乐，请您开示各种疑惑，令我们安住于大乘佛法。 身体难以动摇，如同大地一般，以及一切人天，都见到这样的景象，大众心中都有疑问。 两手各自放出摩尼宝（Mani jewel，如意宝珠）的光明，一切衣服、花鬘，各种装饰身体的物品。 您是十方众生的福田，远离一切过失罪恶，各种痛苦得以止息，都是因为您救度世间。 一切诸…’
English
English version World. If there are sick people, by the light touching their bodies, all kinds of diseases are cured. All those who are bound and those who should die, because the light touches their bodies, are liberated. If one's body commits evil deeds, one's mouth speaks evil words, and one's mind harbors evil thoughts, when the light touches the body, all three evils are eliminated. If various hungry and thirsty beings receive the touch of light on their bodies, they are all satisfied. Various beatings and punishments are inflicted on their bodies, causing suffering and torment. Lacking clothes, solemn ornaments, necklaces, and various items, when the light touches their bodies, whatever they remember in their minds is fulfilled. If someone commits killing, stealing, sexual misconduct, false speech, embellished speech, divisive speech, harsh speech, or curses, when the light touches their bodies, such evils are all eliminated. If sentient beings have the suffering of not getting what they seek, when the light touches their bodies, they all experience happiness. The light is pure and clear, without any shadows or obstacles. Wind, clouds, dust, fog, and various defilements, sufferings, annoyances, bitterness, unpleasant sounds, and even terrifying and fearful evil touches are all eliminated and extinguished, and one is far from all evils. All falsehood, deception, flattery, and treachery are also completely gone. All evil desires are abandoned, and all wonderful and supreme joys are gathered together. At this time, all those present are firm and immovable, as immovable as the earth. Their minds have no coming or going, and cannot be destroyed. Such a great assembly has gained an unprecedented experience. For what reason are our bodies now so heavy that we cannot control ourselves? At that time, there was an Indra (Indra, King of Gods) named Shuddha-bhava (Shuddha-bhava, Pure Existence), sitting not far from the Buddha in the assembly. Then Shuddha-bhava immediately rose from his seat, adjusted his clothes, knelt on his right knee, joined his palms, and asked the Buddha in verse: ‘The one who speaks truthfully and sees the true form, the Muni (Muni, Sage) who dwells in truth, has long dwelt in the practice of the Dharma. May you expound the Dharma. The Buddha is the true cause and condition, able to eliminate the suffering of sentient beings. Why is it that here, various rains of nectar are falling? The assembly is joyful, and faith and happiness arise in their hearts. Please reveal all doubts and let us abide in the Great Vehicle. The body is difficult to move, like the earth, and all humans and gods see such a sight. The assembly all has doubts. Each hand emits the light of a Mani jewel (Mani jewel, wish-fulfilling jewel), all clothes, garlands, and various ornaments for adorning the body. You are the field of merit for all sentient beings in the ten directions, far from all faults and evils. All sufferings are rested, all because you save the world. All the…’ -------------------------------------------------------------------------------- 天人 无能说因缘 是谁神通力 而来至此处 为佛诸菩萨 梵摩帝释等 唯愿救世说 神通之因缘
Chinese
尔时世尊告净有帝释言。如是如是。汝今谛听。吾当说之。是地藏菩萨摩诃萨于无量阿僧祇劫。为五浊恶世成就众生故而来至此。与八十频婆那由他百千亿等大菩萨俱。悉为礼拜供养恭敬故。欲见大众集会故。欲听大众起随喜故。是地藏菩萨作沙门像。现神通力之所变化。有如是等大庄严事。亦是如来不可思议无量功德。亦名声闻辟支佛正法伏藏。亦名解脱智宝之大宝濖。亦名菩萨救世之法。亦名涅槃导师商主。犹若如意宝珠所求满足。亦如宝濖一切商人。亦如大地能生善根。亦是涅槃求法神器。亦是功德清净之瓶。亦是日月照明行处。亦是黑闇幽冥大炬。如月清凉烦恼热。如无足者得如意乘。如乱心者得甘露味。如羸老者遇其机杖。是大福田之根本也。舍心无凝。如彼后流救苦难。如起亲友除结使炎之云盖。如净水珠除秽浊。若起险回示正路。是疲极者安隐林坐。是四駃流生死桥梁。亦度彼岸无上大船。是三善根胜妙果报。是诸施者最上大乘。持戒不动如须弥山。精进难坏犹如金刚。忍辱坚固亦如大地。总持正法心无三相。禅定庄严如妙华鬘。智慧深广犹如大海。心无所依犹如虚空。方便无染 现代汉语译本 天人问道：‘没有什么能描述这其中的因缘，是谁拥有如此神通之力，来到这个地方？为了佛陀、诸菩萨、梵摩（Brahmā，大梵天）和帝释（Indra，帝释天）等，唯愿救世者能讲述这神通的因缘。’ 尔时，世尊告诉净有帝释说：‘正是这样，正是这样。你现在仔细听好，我将为你解说。是地藏菩萨摩诃萨（Ksitigarbha Bodhisattva Mahasattva，地藏大菩萨）于无量阿僧祇劫（asamkhya kalpas，无数劫）以来，为了在五浊恶世中成就众生而来到这里。他与八十频婆那由他百千亿等大菩萨一同前来，都是为了礼拜、供养、恭敬，想要见到大众，想要听大众随喜。这地藏菩萨化作沙门（śrāmaṇa，出家修行者）的形象，展现神通力所变化的景象。有如此等等盛大的庄严之事，也是如来（Tathāgata，佛）不可思议的无量功德。他也被称为声闻（śrāvaka，听闻佛法者）、辟支佛（Pratyekabuddha，缘觉）正法的伏藏，也被称为解脱智慧之宝的大宝库，也被称为菩萨救世之法，也被称为涅槃（nirvāṇa，寂灭）导师的商主，犹如如意宝珠能满足一切所求，也如宝库般供给一切商人，也如大地能生长善根，也是求取涅槃之法的神器，也是功德清净的宝瓶，也是日月照明的行处，也是黑暗幽冥中的巨大火炬，如月亮般清凉消除烦恼之热，如无足之人得到如意的乘具，如乱心之人得到甘露之味，如衰弱年老之人遇到拐杖。他是大福田的根本，舍弃之心毫无凝滞，如后来的流水般救助苦难，如升起的亲友般消除结使之炎的云盖，如清净的水珠消除污秽，若在险峻的回路上指示正路，是疲惫至极的人可以安稳休息的林地，是四种湍急河流般的生死轮回的桥梁，也是度过彼岸的无上大船，是三种善根（无贪、无嗔、无痴）的殊胜果报，是诸位布施者最上的大乘，持戒不动如须弥山（Sumeru，须弥山），精进难以摧毁犹如金刚（vajra，金刚），忍辱坚固也如大地，总持正法心中没有三相（能、所、中间），禅定庄严如美妙的花鬘，智慧深广犹如大海，心无所依犹如虚空，方便善巧而无染着。’