Chinese
大正藏第 21 册 No. 1346 诸佛集会陀罗尼经 No. 1346 [No. 1347] 诸佛集会陀罗尼经一卷 唐三藏法师提云般若等奉 制译 如是我闻。一时佛在恒伽河边。护世四天王之所围绕。尔时世尊告毗沙门等四天王言。汝等当知一切众生。若男若女若长若幼。皆为四种大怖所缠。谓生老病死。然于其中死怖一种最难除遣。我今为汝说除遣法。 尔时四天王即从座起。合掌恭敬白佛言。世尊我等今者获大善利。得值如来摄受世间施其命故。 尔时世尊从座而起。面于东方弹指唱言。彼方所有诸佛如来应正等觉。莫不皆为一切众生。而成阿耨多罗三藐三菩提。诸佛当知我今为欲哀愍救护诸众生故。转先未转第二法轮。当令众生色力寿命皆悉增长。永复无有非时夭横。唯愿诸佛来此会中。为护众生共以威神除其横苦。南西北方四维上下皆亦如是。是时如来以佛眼观十方世界。一一世界皆有诸佛。侧塞充满犹如稻麻。悉来此会而为等侣。然见十方一切世界。一一方处诸佛世尊亦皆遍满分明显现。如是一切诸佛如来。俱时发声而说咒曰。 折礼(句一)折罗折礼(句二)毗那(去借音即此字之上声下有字傍注上字皆仿此)徴(珍里反句三)莎 现代汉语译本 《诸佛陀罗尼经》一卷 唐朝三藏法师提云般若等奉旨翻译 我是这样听说的：一时，佛陀在恒伽河（Ganga River，即恒河）边，被护世四天王所围绕。当时，世尊告诉毗沙门（Vaiśravaṇa，四大天王之一，北方守护神）等四天王说：‘你们应当知道一切众生，无论是男是女，是老是少，都被四种大的怖畏所缠绕，即生、老、病、死。然而在其中，死亡的怖畏是最难去除的。我现在为你们说去除这种怖畏的方法。’ 当时，四天王立即从座位上站起来，合掌恭敬地对佛说：‘世尊，我们今天获得了巨大的善利，能够遇到如来摄受世间，赐予他们生命。’ 当时，世尊从座位上站起来，面向东方弹指说道：‘彼方所有的诸佛如来应正等觉，没有不是为了所有众生而成阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）的。诸佛应当知道，我现在为了哀怜救护所有众生的缘故，转动先前未曾转动的第二法轮（dharma-cakra，佛法之轮）。当令众生的色力寿命都全部增长，永远不再有非时夭折的横祸。唯愿诸佛来到这个法会中，为了守护众生，共同以威神之力去除他们的横祸痛苦。’南西北方、四维上下也都像这样。 这时，如来以佛眼观察十方世界，每一个世界都有诸佛，拥挤充满，犹如稻麻。全部来到这个法会中，成为同伴。看见十方一切世界，每一方每一处，诸佛世尊也都遍满，分明地显现。像这样，一切诸佛如来，同时发出声音而说咒语： 折礼（句一）折罗折礼（句二）毗那（去借音，即此字之上声，下有字傍注上字皆仿此）（珍里反句三）莎
English
English version The Sutra of Various Buddha Dhāraṇīs, Volume 1 Translated under imperial decree by Tripiṭaka Master Divākara and others of the Tang Dynasty Thus have I heard. At one time, the Buddha was by the side of the Ganges River (Ganga River), surrounded by the Four Guardian Kings. At that time, the World-Honored One said to the Four Guardian Kings, including Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North): 'You should know that all sentient beings, whether male or female, old or young, are all entangled by four great fears, namely birth, old age, sickness, and death. However, among them, the fear of death is the most difficult to remove. I will now tell you the method to remove this fear.' At that time, the Four Heavenly Kings immediately rose from their seats, joined their palms respectfully, and said to the Buddha: 'World-Honored One, we have obtained great benefit today, to be able to meet the Thus Come One who embraces the world and bestows life upon them.' At that time, the World-Honored One rose from his seat, faced the east, and snapped his fingers, saying: 'All the Buddhas, Tathagatas, Arhats, Samyaksaṃbuddhas in that direction, without exception, attain Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment) for the sake of all sentient beings. All Buddhas should know that I, now, for the sake of compassionately protecting and saving all sentient beings, turn the second Dharma wheel (dharma-cakra) that has not been turned before. May the physical strength, vitality, and lifespan of sentient beings all increase, and may they never again suffer untimely and accidental deaths. May all the Buddhas come to this assembly, and together, with their divine power, remove the accidental suffering of sentient beings.' The same is true for the South, North, West, the four intermediate directions, above and below. At this time, the Tathagata observed the ten directions of the world with his Buddha-eye. In each world, there were Buddhas, crowded and filled like rice and hemp. All came to this assembly and became companions. Seeing that in every direction and every place of the ten directions, the Buddhas, the World-Honored Ones, were also fully present and clearly manifested. Like this, all the Buddhas, the Tathagatas, simultaneously uttered their voices and spoke the mantra: Zhe li (phrase 1) Zhe luo zhe li (phrase 2) Pi na (the departing tone is borrowed, that is, the rising tone of this character, and the upper character is annotated next to the lower character, all imitating this) (Zhen li fan phrase 3) Suo ha --------------------------------------------------------------------------------
Chinese
(苏括反)悉底(都以反下同)鸡(句四)斫迦烂揭时(句五)钵罗舍漫都(句六)萨婆噜(依鲁字本音而转舌呼之其下口边作犁罗丽皆仿此)伽(句七)阿那(上)𪘨(卓谐反句八)俱那(上)𪘨(句九)摩诃捺𪘨(句十)折𠼐折𠼐(句十一)醯(呼计反下同)摩具𠼝(句十二)醯摩你产(去)地(句十三)醯摩室尼(句十四)吉啰(上)陛(句十五)吉啰(上)鞞(句十六)醯(引声)俱啰(上)𠼐(句十七)俱啰(上)𠼐(句十八)俱末底(句十九)毗奢么(谋跛反)泥(句二十)戍暑(输矩反)毗(上)婆(句二十一)阿折礼毗折礼(句二十二)摩毗(上)滥婆(句二十三)呼(去)牟呼(去)牟(句二十四) 尔时十方诸佛。一一皆有金刚密迹王亲近围绕。此无量金刚王众。复共同声而说咒曰。 𧵊(呼滥反引声句一)𧵊(句二)室势(句三)飒婆(去)诃(句四) 尔时毗沙门天王白佛言世尊。我今亦为拥护众生说陀罗尼。令其无有非时夭横。唯愿如来垂哀与力。即说咒曰。 税低(句一)税怛犁(句二)履梨(句三) 尔时毗卢勒叉天王亦作是言。我今为欲护诸众生说陀罗尼。即说咒曰。 摩蹬耆(瞿鸡反句一)摩蹬耆(祇里反)尼(你咨反句二)暑(输矩反下 悉底（Siddhi）：成就。鸡（Ji）：梵文音译，无实义。斫迦烂揭时（Chakralanteshi）：持轮者。钵罗舍漫都（Prashamantu）：愿息灭。萨婆噜伽（Sarvaroga）：一切疾病。阿那𪘨（Anatha）：无依怙者。俱那𪘨（Kunatha）：恶依怙者。摩诃捺𪘨（Mahanatha）：大依怙者。折𠼐折𠼐（Chala Chala）：动摇，摇动。醯摩具𠼝（Hema Guhya）：金色的秘密。醯摩你产地（Hema Nikanti）：金色的光辉。醯摩室尼（Hema Shrini）：金色的吉祥。吉啰陛（Kila Bhe）：钉住。吉啰鞞（Kila Bhi）：钉住。醯俱啰𠼐（He Kula Chala）：嘿，家族的动摇。俱啰𠼐（Kula Chala）：家族的动摇。俱末底（Kumati）：恶慧。毗奢么泥（Vishama Ni）：不平等。戍暑毗婆（Shushu Vibha）：极度光辉。阿折礼毗折礼（Achale Vichale）：不动者，动摇者。摩毗滥婆（Maha Vilamba）：大障碍。呼牟呼牟（Hu Muhu Muhu）：呼，再呼，再呼。 这时，十方诸佛，每一位都有金刚密迹王亲近围绕。这些无量的金刚王众，又共同发出声音说咒语： 𧵊（Hulam）：梵文音译，无实义。𧵊（Hulam）：梵文音译，无实义。室势（Shishi）：吉祥。飒婆诃（Svaha）：成就。 这时，毗沙门天王（Vaishravana，四大天王之一，北方守护神）对佛说：‘世尊，我现在也为了拥护众生而说陀罗尼（Dharani，总持），使他们没有非时夭折的灾祸。唯愿如来（Tathagata，佛的称号之一）慈悲给予力量。’随即说了咒语： 税低（Sute）：梵文音译，无实义。税怛犁（Sutale）：梵文音译，无实义。履梨（Lili）：梵文音译，无实义。 这时，毗卢勒叉天王（Virulaksha，四大天王之一，西方守护神）也这样说：‘我现在为了要守护一切众生而说陀罗尼。’随即说了咒语： 摩蹬耆（Matangi）：梵文音译，无实义。摩蹬耆尼（Matangini）：梵文音译，无实义。暑（Shu）：梵文音译，无实义。
English
Siddhi: Accomplishment. Ji: A transliteration from Sanskrit, without actual meaning. Chakralanteshi: The one who holds the wheel. Prashamantu: May it be pacified. Sarvaroga: All diseases. Anatha: The one without refuge. Kunatha: The evil refuge. Mahanatha: The great refuge. Chala Chala: Shake, shake. Hema Guhya: Golden secret. Hema Nikanti: Golden radiance. Hema Shrini: Golden auspiciousness. Kila Bhe: Nail down. Kila Bhi: Nail down. He Kula Chala: Hey, the shaking of the family. Kula Chala: The shaking of the family. Kumati: Evil wisdom. Vishama Ni: Unequal. Shushu Vibha: Extremely radiant. Achale Vichale: The unmoving one, the shaking one. Maha Vilamba: Great obstacle. Hu Muhu Muhu: Hu, again hu, again hu. At that time, each of the Buddhas of the ten directions was closely surrounded by Vajra Secret Trace Kings. These immeasurable Vajra King assemblies, again, together uttered a mantra, saying: Hulam: A transliteration from Sanskrit, without actual meaning. Hulam: A transliteration from Sanskrit, without actual meaning. Shishi: Auspiciousness. Svaha: Accomplishment. At that time, Vaishravana (one of the Four Heavenly Kings, guardian of the north) said to the Buddha: 'World Honored One, I now also speak a Dharani (a totalizing mantra) for the protection of sentient beings, so that they will not have untimely and violent deaths. May the Tathagata (one of the titles of the Buddha) have compassion and give strength.' Then he spoke the mantra, saying: Sute: A transliteration from Sanskrit, without actual meaning. Sutale: A transliteration from Sanskrit, without actual meaning. Lili: A transliteration from Sanskrit, without actual meaning. At that time, Virulaksha (one of the Four Heavenly Kings, guardian of the west) also said: 'I now speak a Dharani for the sake of protecting all sentient beings.' Then he spoke the mantra, saying: Matangi: A transliteration from Sanskrit, without actual meaning. Matangini: A transliteration from Sanskrit, without actual meaning. Shu: A transliteration from Sanskrit, without actual meaning. -------------------------------------------------------------------------------- 同)摩暑母(句三)
Chinese
尔时提头赖吒天王。亦为拥护诸众生故而说咒曰。 折囇折囇飒婆(去)诃 尔时毗楼博叉天王亦说咒曰。 跋凌(去)婆(上)婆 尔时世尊告四天王言诸天等此陀罗尼。从于一切诸佛所生。一切诸佛共所知见。若善男子善女人。乃至有能一日之中读一遍者。是人终不堕于恶趣。当于是人起大师想。若有人为欲利益一切众生。于日日中读诵斯咒。能令众生寿命增长。亦令其人灾横怖畏皆得消除。无诸恶相及众疾苦。水不能漂火不能烧。刀不能伤毒不能害。若在在处处有能读诵此陀罗尼。当知此处则为十方一切诸佛常所护念。若人自书若教人书。其人则为承事供养一切诸佛。何以故。若于众生能作饶益。则为供养一切佛故。若有专欲拥护其身。当书此咒佩着身上。若所在之处有深信法善男子善女人等。或遇灾难欲令除灭。疾应如法受持此咒。持咒法着。先当简择清净之处。以栴檀末而涂其地。成一方坛纵广七肘。其人应从月初八日。香汤洗浴着新净衣受八戒斋。唯食粳米石蜜牛乳。取黑沉香及龙脑香。共满一两置于坛上。又取白檀香或沆水香。或龙脑香或复丁香迦矩罗香。而置于坛。其人诵此陀罗尼咒。咒此诸香。于日日中皆七七遍满于七日。至十五日一日不食 现代汉语译本： 同)摩暑母(句三) 尔时，提头赖吒天王（Dhṛtarāṣṭra，持国天王），为了拥护一切众生，说了如下咒语： 折囇折囇飒婆诃 尔时，毗楼博叉天王（Virūpakṣa，增长天王）也说了如下咒语： 跋凌婆婆 尔时，世尊告诉四大天王说：‘诸位天神，此陀罗尼（dhāraṇī，总持）是从一切诸佛处所生，为一切诸佛共同知晓和见证。如果善男子、善女人，乃至有人能够一日之中读诵一遍，这个人终究不会堕入恶趣。应当对这个人升起如同对待大师一般的敬意。如果有人为了利益一切众生，每日读诵此咒，能使众生的寿命增长，也能使其人所遭遇的灾祸、横事和恐惧都得以消除，没有各种恶相以及众多的疾病痛苦。水不能淹没，火不能焚烧，刀不能伤害，毒不能侵害。如果在任何地方有人能够读诵此陀罗尼，应当知道这个地方就是十方一切诸佛常常护念的地方。如果有人亲自书写，或者教他人书写，这个人就等于承事供养一切诸佛。为什么呢？如果对于众生能够有所饶益，就是供养一切佛的缘故。如果有人专门想要拥护自身，应当书写此咒佩戴在身上。如果在任何地方有深信佛法的善男子、善女人等，或者遇到灾难想要使其消除，应当迅速如法地受持此咒。持咒的方法是，首先应当选择清净的地方，用栴檀（candana，檀香）末涂抹地面，形成一个正方形的坛，纵横七肘。这个人应当从月初八日开始，用香汤洗浴，穿上新的干净衣服，受持八戒斋，只吃粳米、石蜜和牛乳。取黑沉香以及龙脑香，共计一两，放置在坛上。又取白檀香或者沆水香，或者龙脑香，或者丁香、迦矩罗香，也放置在坛上。这个人诵此陀罗尼咒，用咒语加持这些香，每日都念诵七七遍，持续七日，到十五日那天一天不吃东西。’
English
English version: Same) Mo Shu Mu (phrase three) At that time, Dhṛtarāṣṭra (持国天王, the Heavenly King who Upholds the Nation), also for the sake of protecting all sentient beings, spoke the following mantra: ‘Zhe li zhe li sa po he’ At that time, Virūpakṣa (增长天王, the Heavenly King of Growth) also spoke the following mantra: ‘Ba ling po po’ At that time, the World-Honored One told the Four Heavenly Kings, ‘O deities, this dhāraṇī (陀罗尼, a mnemonic device, a spell) originates from all Buddhas and is known and seen by all Buddhas. If a good man or good woman is able to recite it even once a day, that person will never fall into the evil realms. One should regard that person with the respect due to a great teacher. If someone wishes to benefit all sentient beings and recites this mantra daily, it can increase the lifespan of sentient beings and eliminate disasters, calamities, and fears for that person. It will remove all evil omens and various illnesses and sufferings. Water cannot drown, fire cannot burn, swords cannot wound, and poison cannot harm. Wherever this dhāraṇī is recited, know that this place is constantly protected and cherished by all Buddhas of the ten directions. If someone writes it themselves or instructs others to write it, that person is serving and making offerings to all Buddhas. Why? If one can benefit sentient beings, it is the same as making offerings to all Buddhas. If someone specifically wants to protect their own body, they should write this mantra and wear it on their body. If there are good men or good women who deeply believe in the Dharma, or if they encounter disasters and want to eliminate them, they should quickly receive and uphold this mantra according to the proper method. The method for upholding the mantra is as follows: First, one should choose a clean place and smear the ground with sandalwood (candana, 檀香) powder to form a square altar, seven cubits in length and width. That person should, starting from the eighth day of the lunar month, bathe with fragrant water, wear new and clean clothes, and observe the eight precepts. They should only eat glutinous rice, rock sugar, and cow's milk. Take one tael of black aloeswood and borneol camphor and place it on the altar. Also, take white sandalwood or hāṅku water fragrance, or borneol camphor, or cloves, or kaṅkura fragrance, and place them on the altar. That person should recite this dhāraṇī mantra and consecrate these fragrances with the mantra, reciting it seventy-seven times each day for seven days. On the fifteenth day, they should not eat anything for the entire day.’ --------------------------------------------------------------------------------