Chinese
量无边。一切诸佛悉在目前。总念忆持悉无所忘。得总持门。 如是胜怨。其持是陀邻尼者。得百千诸总持门。无数百千诸三昧门。当知胜怨。其有讽诵此总持门。常令通利执览在心而不忘者。众鬼魍魉夜叉等辈。无能恐怖得其便者。一切诸魅及旷野鬼师子虎狼食啖人兽诸恶虫等。亦复不能恐怖其人。其人若行远涉长途。迳由险路设遇贼难。衣毛不竖无恐怖想。如是胜怨。其有讽诵是总持者。于一切恐怖悉得解脱。若人为诸鬼魅所病。夜叉罗刹一切恶鬼之所执持者。悉得解脱。此总持门。若在家中若在空闲处。悉于其中而作大护。外道蛊鬼。若起死人鬼。若冢间鬼。若空闲鬼。其持此总持者。一切恶鬼无能得便。如是胜怨。此总持名所至到处。若在郡县村落国邑塔寺房舍之中。若经行处。所至之处。皆于其中而作大护。不为国王大臣君主所见恐怖。及余军马一切恐怖水火之中悉得解脱。持是总持者。若比丘比丘尼优婆塞优婆夷。若余俗人常当净洁身体香汁澡洗着净衣服。着净衣服已用好香华供养十方一切诸佛及诸菩萨。常当至心忆念一切诸佛世尊及诸菩萨。若有重病之人。当行此真言用加持病人。若人头痛若壮热若风若冷若热。如此三病合为一病。若一日热。若二日若三日若四日。若复常热。若得眼痛。若牙齿 现代汉语译本：量是无边无际的。一切诸佛都显现在眼前。能够完全忆念和保持，没有任何遗忘。获得总持之门（Dharani-mukha，记忆和理解佛法的能力）。 像这样，胜怨（Shēngyuàn，人名），如果有人持诵这个陀罗尼（Dharani，总持，咒语），就能获得成百上千的总持之门，无数百千的三昧之门（Samadhi-mukha，禅定之门）。应当知道，胜怨，如果有人讽诵这个总持之门，经常使它通畅流利，牢记在心而不忘记，那么各种鬼怪魍魉、夜叉（Yaksa，一种鬼神）等等，都不能恐吓他，不能找到机会加害。一切诸魅，以及旷野鬼、狮子、老虎、豺狼，以及食啖精气的各种恶虫等等，也不能恐吓这个人。这个人如果远行，跋涉长途，经过危险的道路，即使遇到盗贼，也会毫发无损，没有恐惧的想法。像这样，胜怨，如果有人讽诵这个总持，就能从一切恐怖中得到解脱。如果有人被各种鬼魅所病，被夜叉、罗刹（Rakshasa，恶鬼）等一切恶鬼所缠绕，都能得到解脱。这个总持之门，无论在家中，还是在空闲的地方，都能在其中起到巨大的保护作用。外道蛊鬼，或者起尸鬼，或者坟墓间的鬼，或者空闲处的鬼，如果有人持诵这个总持，一切恶鬼都不能得逞。像这样，胜怨，这个总持的名字所到之处，无论在郡县、村落、国都、塔寺、房舍之中，或者经过的地方，所到之处，都能在其中起到巨大的保护作用。不会被国王、大臣、君主所见而感到恐怖，以及其他军队马匹的一切恐怖，在水火之中都能得到解脱。持诵这个总持的人，无论是比丘（Bhikkhu，出家男众）、比丘尼（Bhikkhuni，出家女众）、优婆塞（Upasaka，在家男众）、优婆夷（Upasika，在家女众），或者其他俗人，都应当经常保持身体清洁，用香水沐浴，穿干净的衣服。穿干净的衣服后，用好的香和花供养十方一切诸佛以及诸菩萨。经常应当至诚地忆念一切诸佛世尊以及诸菩萨。如果有重病的人，应当行持这个真言，用来加持病人。如果有人头痛，或者高烧，或者风病，或者冷病，或者热病，像这样三种病合为一种病。或者一日发热，或者两日，或者三日，或者四日。或者经常发热。或者得了眼痛，或者牙齿疼痛。
English
English version: The measure is boundless. All Buddhas are present before one's eyes. One can completely remember and retain everything without forgetting anything. One obtains the Dharani-mukha (gate of dharani, the ability to memorize and understand the Dharma). Thus, Shēngyuàn (name of a person), if one upholds this Dharani (a mantra or a collection of mantras), one will obtain hundreds of thousands of Dharani-mukhas, and countless hundreds of thousands of Samadhi-mukhas (gates of samadhi, meditative concentration). Know this, Shēngyuàn, if one recites this Dharani-mukha, constantly making it fluent and clear, keeping it firmly in mind without forgetting, then various ghosts, goblins, Yakshas (a type of spirit) and the like, will not be able to frighten them, nor find an opportunity to harm them. All kinds of demons, as well as wilderness ghosts, lions, tigers, wolves, and various evil insects that devour essence, etc., will also not be able to frighten that person. If that person travels far, traversing long distances, passing through dangerous roads, even if they encounter thieves, they will be unharmed and have no thoughts of fear. Thus, Shēngyuàn, if one recites this Dharani, one will be liberated from all fears. If someone is afflicted by various ghosts and demons, possessed by Yakshas, Rakshasas (a type of demon), and all kinds of evil spirits, they will be liberated. This Dharani-mukha, whether in one's home or in a secluded place, can provide great protection within it. Heretical sorcery ghosts, or reanimated corpse ghosts, or ghosts from tombs, or ghosts from secluded places, if one upholds this Dharani, all evil ghosts will not be able to succeed. Thus, Shēngyuàn, the name of this Dharani, wherever it goes, whether in counties, villages, capitals, stupas, temples, houses, or places of passage, wherever it goes, it can provide great protection within it. One will not be frightened by being seen by kings, ministers, or rulers, and one will be liberated from all fears of armies, horses, water, and fire. Those who uphold this Dharani, whether they are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), or other laypeople, should always keep their bodies clean, bathe with fragrant water, and wear clean clothes. After wearing clean clothes, they should offer good incense and flowers to all Buddhas and Bodhisattvas in the ten directions. They should always sincerely remember all the Buddhas, World Honored Ones, and Bodhisattvas. If there are people with serious illnesses, they should practice this mantra to bless the sick. If someone has a headache, or a high fever, or a wind disease, or a cold disease, or a heat disease, like these three diseases combined into one. Or if they have a fever for one day, or two days, or three days, or four days. Or if they have a constant fever. Or if they have an eye pain, or a toothache. --------------------------------------------------------------------------------
Chinese
痛。若腹内痛。若背脊痛。若复黑㿈一切恶疮。若彼痴颠。若从日月星宿随所得病。用此总持而加持之无不得愈。当知胜怨。若有得闻是总持经一百九十二遍者。此诸人等重病恐怖无不除愈。所以者何。过去诸佛皆用是真言拥护一切众生。当来诸佛亦用是真言拥护一切众生。今现在诸佛亦用是真言拥护一切众生。当知胜怨。此尊总持威神功德所感如是。多所利益无量众生。如是胜怨。其有讽诵此总持经执持不忘者。八十亿夜叉众皆当拥护诵总持人。一切伺求不得其便。尔时奢腊夜叉王与六万夜叉众俱。来诣佛所长跪叉手而白佛言。世尊。我当将诸眷属往诣彼所。拥护读诵此总持者。时奢腊夜叉王重白佛言。世尊。有大药树王。名曰威神德。今在雪山中。以其药王恩力所致故。普使阎浮提一切药草树木竹芦丛林诸树花果。皆蒙其恩而得增长无不成就。我当往雪山中取药王之精日日持来。密着诵总持人身中。令诵持总持者永无众病。令其欢乐无复忧恼。终不值遇诸恶之难。佛复告胜怨。四王天上诸天子求佛道者。将诸眷属往到彼所。守护宿卫持总持者。忉利诸天求佛道者。炎天兜术天化乐天他化自在天求佛道者。往到彼所。悉共守护持总持者。其人当入五阴种总持门。五阴种者。是名无所成就。于斯色阴无所爱乐。地种名 为地。水种名为水。火种名为火。风种名为风。所以者何。无成就故地名之中求其性字都不可得。以无性故无所成就。如是水火风种。亦复如是无所成就。过去色亦不自说我是过去色。当来色现在色。亦复如是。能不自说当来色现在色。所以者何。性名等一无念知故。归一空故。若其无性则无所成就。如是地性水火风性。其性无所言说。过去色无所言说。如过去色无所言说。当来色亦无所言说现在色亦无所言说。所以者何。其性自然不可得故。从何所起。从无所起。无所起者则无所灭。已无所灭则无言教。如所言曰。过去当来今现在。其色阴聚求其本性都不可得。云何当有过去当来现在色耶。是故色阴痛想行识阴。但有名字耳。亦无坚固。如是入五阴种。亦入于总持。若入于总持则入于五阴。观五阴种性空。则得陀邻尼。所名陀邻尼求亦不可得。是故但假名字耳。数但字耳。讇言但字耳。所言但字耳。五阴亦字耳。亦不入色种。亦不入陀邻尼。亦不能得陀邻尼性。何以故。此事亦无有作者。但字为色耳。亦无能作四大之性故。不能得其集。无所集故名曰五阴。譬若胜怨。若干众事集会。乃至成起宫殿城郭。楼橹埤堄栏楯窗牖前后围绕。是名为城。此等诸事一一分散皆悉令尽。求索其城都不可得。如是胜怨。若干众事而 共集会。名曰色种。求其本性亦不可得。所以然者。本性极微故不可得。何以故。眼性眼中求之不可得。何以故。由本无性故。诸法本无性故不可得。若无所得则无所成就。已无所成就。则无所起亦无所灭。已无所起则无有灭。已无起灭则无过去当来现在之言说。已无言说但假号耳。数但字耳。如是字中求字不可得。数中求数不可得。言中求言不可得。三世中求三世亦不可得。讇言呓语中求讇言呓语都不可得。一切诸法若无本性则无所有。若无所有则无所成就。若无所成就。亦无双起亦无双灭。无起无灭故。则于三世无所言说。无过去当来现在之言说。若无三世言说。则无有名字亦无无想。亦无无愿亦无无数言教。亦无讇语亦无众事。亦无无所从来。亦无无所至。亦无无所自称。亦不往来得道。亦不于声闻中住。亦不于缘觉中住。亦不于菩萨中住。亦不于佛中住。亦不在住中。非不在住中。法性如是非不如是。法性寂灭。而无其相亦不瑞应。是故名字但假号耳。何以故。亦无有法名曰最如。如是无有眼性。亦无色性亦无眼色意。入十八种性亦如是。当作如是解。何以故。但假号名字耳。如是胜怨。譬若地种在所异类方国人民辞章名字各异不同。虽名字殊异不离本性。如是胜怨。用何言辞始说法名。用何言辞入后法性。 现代汉语译本： 共有**，名为色种（rupa-jati，构成物质现象的元素）。追寻它们的本性也是不可得的。为什么呢？因为本性极其微细，所以不可得。为什么呢？因为眼睛的自性在眼睛中寻求是不可得的。为什么呢？因为它们本来就没有自性。一切诸法本来就没有自性，所以不可得。如果没有所得，那就没有什么可以成就。已经没有什么可以成就，那就没有生起也没有灭亡。已经没有生起，那就没有灭亡。已经没有生起和灭亡，那就没有过去、未来、现在的言说。已经没有言说，那都只是假名而已，只是计数而已。就像在‘字’中寻求‘字’是不可得的，在‘数’中寻求‘数’是不可得的，在‘言’中寻求‘言’是不可得的，在三世中寻求三世也是不可得的，在谄言呓语中寻求谄言呓语都是不可得的。一切诸法如果没有本性，那就一无所有。如果一无所有，那就没有什么可以成就。如果没有什么可以成就，也就没有双重的生起，也没有双重的灭亡。没有生起也没有灭亡，那么对于三世就没有什么可以言说。没有过去、未来、现在的言说。如果没有三世的言说，那就没有名字，也没有无想，也没有无愿，也没有无数的言教，也没有谄语，也没有众多的事情，也没有无所从来，也没有无所至，也没有无所自称，也不往来得道，也不在声闻（sravaka，通过听闻佛法而证悟的修行者）中住，也不在缘觉（pratyekabuddha，靠自己力量证悟的修行者）中住，也不在菩萨（bodhisattva，为救度众生而发愿成佛的修行者）中住，也不在佛（buddha，觉悟者）中住，也不在住中，也不是不在住中。法性就是这样，不是不如是。法性寂灭，而没有它的相状，也没有瑞应。所以名字只是假名而已。为什么呢？因为没有一种法可以被称为‘最如’。就像没有眼睛的自性，也没有色的自性，也没有眼、色、意，十八种性也是这样。应当这样理解。为什么呢？都只是假名而已。就像胜怨（胜怨，人名），譬如地种，在不同的种类、方国、人民中，辞章名字各有不同，虽然名字不同，但不离本性。就像这样，胜怨，用什么言辞开始说法名，用什么言辞进入后来的法性呢？
English
English version: There are **. They are called rupa-jati (elements constituting material phenomena). Seeking their inherent nature is also unattainable. Why? Because their inherent nature is extremely subtle and therefore unattainable. Why? Because the nature of the eye cannot be found within the eye itself. Why? Because they are inherently without nature. All dharmas are inherently without nature, therefore unattainable. If there is nothing to be attained, then there is nothing to be accomplished. Having nothing to be accomplished, there is neither arising nor ceasing. Having no arising, there is no ceasing. Having neither arising nor ceasing, there is no talk of past, future, or present. Having no talk, it is merely a provisional name, merely a count. Just as seeking 'word' within 'word' is unattainable, seeking 'number' within 'number' is unattainable, seeking 'speech' within 'speech' is unattainable, seeking the three times within the three times is unattainable, seeking flattery and nonsense within flattery and nonsense is completely unattainable. If all dharmas have no inherent nature, then they are without anything. If they are without anything, then there is nothing to be accomplished. If there is nothing to be accomplished, there is neither dual arising nor dual ceasing. Without arising and without ceasing, then there is nothing to be said about the three times. There is no talk of past, future, or present. If there is no talk of the three times, then there is no name, nor non-thought, nor non-wish, nor countless teachings, nor flattery, nor many affairs, nor nowhere to come from, nor nowhere to go to, nor nowhere to call oneself, nor coming and going to attain the Way, nor dwelling among the sravakas (sravaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), nor dwelling among the pratyekabuddhas (pratyekabuddha, a practitioner who attains enlightenment on their own), nor dwelling among the bodhisattvas (bodhisattva, a practitioner who vows to become a Buddha to save all beings), nor dwelling among the Buddhas (buddha, an enlightened one), nor in dwelling, nor not in dwelling. The nature of dharma is thus, not otherwise. The nature of dharma is quiescent, without its form, and without auspicious signs. Therefore, names are merely provisional. Why? Because there is no dharma that can be called 'most true'. Just as there is no nature of the eye, nor nature of color, nor eye, color, and mind, the eighteen kinds of nature are also like this. It should be understood in this way. Why? They are all merely provisional names. Like Sheng Yuan (Sheng Yuan, a person's name), for example, the earth element, in different kinds, countries, and peoples, the words and names are different, although the names are different, they do not depart from their inherent nature. Just like this, Sheng Yuan, with what words does one begin to speak of names, with what words does one enter the subsequent nature of dharma? --------------------------------------------------------------------------------
Chinese
如是胜怨。法性极微已解法性。则入陀罗尼门。设著于眼情名曰入众苦情。若着眼色集故名曰苦集。观其本性苦集不可得。若其无性则无所有。若无所有则无所成就。若无所成就则无起灭。已无起灭则无过去当来现在。但有名字耳。言数但号字耳。诸法如是本性自空。本性空者则无有相。已无有相则无有愿。已无有愿则无游步。已无游步则无游戏。亦无戏过亦无调戏。若善男子善女人。解达诸法。如是不久当得总持法门。佛说是总持经时。此三千大千世界六种振动。一切诸天于虚空中作唱伎乐雨众天花而以供养。八万人民得法眼净。其一千人俱发无上正真道意。九十那术诸天众。悉逮得是总持法门。尔时阿难即从座起长跪叉手而白佛言。此名何经。云何奉持。佛告阿难。此经名曰一切无崖际诸法总持门。当奉持之。佛说经已。胜怨菩萨及诸异刹菩萨摩诃萨。诸来众会皆大欢喜作礼而去。 佛说无崖际总持法门经 现代汉语译本： 如是战胜烦恼（胜怨）。如果理解了法性的极微之处，就能进入陀罗尼门（Dharani-gate，总持之门）。如果执着于眼识的情感，就叫做陷入众苦的情感之中。如果执着于眼和色的聚集，就叫做苦的集起。观察它的本性，苦的集起是不可得的。如果它没有自性，那就一无所有。如果一无所有，那就无所成就。如果无所成就，那就没有生起和灭亡。既然没有生起和灭亡，那就没有过去、未来和现在。只有名字而已，言语只是代号而已。一切诸法都是如此，本性自空。本性空，就没有现象。既然没有现象，就没有愿求。既然没有愿求，就没有游走。既然没有游走，就没有游戏，也没有戏弄过失，也没有调戏。如果善男子、善女人，通达诸法如此，不久就能得到总持法门。佛陀宣说这部总持经时，这三千大千世界发生了六种震动。一切诸天在虚空中演奏音乐，散落各种天花来供养。八万人民获得了法眼清净。其中一千人共同发起了无上正等正觉之心。九十那由他（Niyuta，数量单位）诸天众，都获得了这个总持法门。当时，阿难（Ananda，佛陀的十大弟子之一）即从座位上站起，长跪合掌，对佛陀说：‘这部经叫什么名字？我们应该如何奉持？’佛陀告诉阿难：‘这部经名叫《一切无崖际诸法总持门》，应当奉持它。’佛陀说完这部经后，胜怨菩萨（Sheng Yuan Bodhisattva）以及其他佛土的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），所有来参加法会的众人都非常欢喜，行礼后离去。 《佛说无崖际总持法门经》