English
English version: 'Qu. You fall into hell again. Reborn among humans, poor. Born without two eyes.' means that because of previous actions, one will fall into hell again, and even if reborn as a human, one will be poor and born without eyes. Emperor Śakra (the lord of gods, a protector deity in Buddhism) was terrified upon hearing this and reported everything to Mahābrahmā (the lord of gods). He asked, 'What should be done?' Mahābrahmā pondered and believed that to avoid this suffering, only the Tathāgata Arhat Samyak-saṃbuddha (an epithet of the Buddha) was the only refuge. Therefore, Emperor Śakra and Mahābrahmā went together to where the Buddha was, bowed with their heads to the ground in reverence, and reported in detail the seven destinies that Sudatta Deva would experience. At that time, the World-Honored One emitted light from the uṣṇīṣa (crown of the head), illuminating the ten directions, and then the light returned to his mouth, revealing a smiling countenance. The Buddha told Śakra, 'There is a dhāraṇī (a type of mantra) called the Uṣṇīṣa Vijaya Dhāraṇī, which is recited by eighty trillion koṭis of gaṅgā sands of Buddhas. It can gather all the wisdom seals of the Tathāgatas, enable the Tathāgatas to receive abhiseka (consecration), protect all sentient beings, completely eliminate karmic obstacles, and cause them to be reborn in happy realms. In the realms of rebirth, one can know past lives. If one recites this dhāraṇī, even if one's lifespan is exhausted, one can immediately obtain the benefit of extended life. All realms of hell, hungry ghosts, and animals will become empty. It can open the gates of all Buddha lands and heavenly realms, allowing one to be reborn according to one's wishes.' During the Tang Dynasty, there was a Brahmin monk from Kapiśa (present-day Kashmir region) named Buddhabali. Disregarding his own safety, he crossed the ocean to China, visiting sacred sites everywhere. He heard that Mañjuśrī Bodhisattva was on Mount Qingliang (Mount Wutai), so he traveled thousands of miles, crossing the desert, and in the fifth year of the Yifeng era (670 AD), he arrived at Mount Wutai with his khakkhara (monk's staff), prostrating reverently, hoping to behold the Bodhisattva's holy countenance. Suddenly, an old man emerged from the mountain and asked Buddhabali, 'What do you seek?' Buddhabali replied, 'I heard that the Mahāsattva (a respectful title for Mañjuśrī Bodhisattva) is dwelling in seclusion on this mountain. I came from India, wanting to pay homage and venerate him.' The old man said, 'You came from that country, have you brought the Uṣṇīṣa Vijaya Dhāraṇī Sūtra with you? The sentient beings of this land mostly create various evil deeds, and even those who have left home (monks) often violate precepts. The Uṣṇīṣa divine mantra is a secret formula for eliminating sins. You should quickly return and bring it here, spread it to this land, widely benefit sentient beings, and rescue them from the suffering of the netherworld. This is universally offering to all the saints and repaying the Buddha's kindness. After you bring the sutra, I will tell you where the Bodhisattva is.' After hearing this, Buddhabali bowed towards the mountain, and in the instant he raised his head, he no longer saw the old man's trace. So he returned to India to retrieve the sutra. After arriving at the imperial capital (Chang'an), he requested the Tripiṭaka master Rizhao of the Honglu Temple and others to jointly translate the sutra within the palace. The emperor kept the sutra in the palace and did not promulgate it. Buddhabali petitioned, 'I have abandoned my life, with the intention of benefiting others. I request Your Majesty to promulgate this sutra, this is my wish.' --------------------------------------------------------------------------------
Chinese
所望也。遂还梵本于僧。顺真重译流行。有偈曰。西域尊者往东来。却被文殊化引开。东土若无尊胜咒。孤魂难以脱尘埃。前后五译。咒亦大同小异。广播华夏者。惟南无薄伽伐帝一咒而已。后𠽾[口*(隆-一)]者。乃出本朝仁孝皇后梦感佛说希有功德经。后学当以藏本为正。若诵若持。能净业障。令生乐趣。现获益寿。能闭恶道门。能开诸佛国。故此诵之。令圆满佛事。毕利生之功德也。 复念往生咒三遍。 谓诵此咒。能拔一切业障根本。得生净土之津梁也。若想若诵。则西方三圣执金刚台放光接引往生也。复念六字真言。 唵摩抳钵讷詺(二合)吽。 此咒随所住处。有无量诸佛菩萨天龙八部集会。又具无量三昧法门。诵持之人。七代种族皆得解脱。腹中诸虫当得菩萨之位。是人圆具诸波罗密功德。无尽辩才清净智聚。口所出气触人身者。令彼离瞋得菩萨位。若诸众生皆得七地所有功德。与诵咒者等无有异。此咒是观世音菩萨微妙本心。若人书写诵持。则同书持八万法藏。超胜金宝造像。若人得此六字大明。能离贪瞋痴病。此戴持人。身手所触。眼目所观。一切有情。速得菩萨之位。永不复入八苦。说此咒已。有七十七俱胝佛一时现前。同声说准提咒。广如大乘庄严宝王说。至此 现代汉语译本：所希望的。于是将梵文本归还给僧人。顺真重新翻译并使其流行。有偈语说：‘西域尊者往东来，却被文殊化引开。东土若无尊胜咒，孤魂难以脱尘埃。’前后共有五次翻译，咒语也大致相同，略有差异。广泛流传于华夏的，只有南无薄伽伐帝（Namo Bhagavati，皈依世尊）这一咒语。后来补充的是本朝仁孝皇后梦中感应佛所说的《希有功德经》。后来的学习者应当以藏本为正。如果诵读或受持，能清净业障，令人产生乐趣，现在获得益寿，能关闭恶道之门，能开启诸佛国土。因此诵读此咒，使佛事圆满，完成利益众生的功德。 再念诵往生咒三遍。 意思是诵持此咒，能拔除一切业障的根本，得到往生净土的津梁。如果观想或诵念，则西方三圣（Western Three Sages）会执持金刚台，放光接引往生。再念诵六字真言。 唵摩抳钵讷詺（Om Mani Padme Hum，嗡嘛呢叭咪吽）。 此咒语随其所住之处，有无量诸佛菩萨、天龙八部（Devas and Nagas，天神和龙族）守护。又具备无量三昧法门。诵持此咒的人，七代种族都能得到解脱。腹中的诸虫都能得到菩萨的果位。此人圆满具备诸波罗蜜（Paramita，六度）的功德，拥有无尽的辩才和清净的智慧。口中所出的气息触碰到他人身体，能使那人远离嗔恨，得到菩萨的果位。如果众生都能得到七地菩萨的所有功德，与诵咒者相等没有差异。此咒是观世音菩萨（Avalokiteśvara，观音菩萨）微妙的本心。如果有人书写诵持，就等同于书写诵持八万法藏。超过用金银珠宝建造佛像的功德。如果有人得到这六字大明咒，能远离贪嗔痴病。佩戴此咒的人，身体和手所触碰，眼睛所看到的一切有情众生，都能迅速得到菩萨的果位，永远不再堕入八苦。说完此咒之后，有七十七俱胝（Koti，千万）佛一时显现，同声宣说准提咒（Cundi Mantra）。详细内容如《大乘庄严宝王经》所说。到此结束。
English
English version: This is what is hoped for. Thereupon, the Sanskrit text was returned to the monks. Shunzhen re-translated it and made it popular. There is a verse that says: 'The venerable one from the Western Regions came to the East, but was transformed and led away by Manjushri (Mañjuśrī, 文殊菩萨). If the Eastern Land did not have the Ushnishavijaya Dharani (Uṣṇīṣavijaya Dhāraṇī, 尊胜咒), it would be difficult for lonely souls to escape the dust.' There were five translations in total, and the mantras are roughly the same, with slight differences. What is widely spread in China is only the Namo Bhagavati (Namo Bhagavati, 皈依世尊) mantra. What was later added was the Sutra of Rare Merits Spoken by the Buddha in a Dream Sensed by Empress Renxiao of this dynasty. Later learners should take the Tibetan version as the correct one. If recited or upheld, it can purify karmic obstacles, bring joy, and obtain longevity in this life. It can close the gates of evil paths and open the Buddha lands. Therefore, reciting this mantra will perfect the Buddha's work and complete the merit of benefiting sentient beings. Recite the Rebirth Mantra three times again. It means that reciting this mantra can eradicate the root of all karmic obstacles and obtain the bridge to rebirth in the Pure Land. If visualized or recited, the Western Three Sages (Western Three Sages) will hold the Vajra platform and emit light to receive and guide rebirth. Recite the Six-Syllable True Word again. Om Mani Padme Hum (Oṃ Maṇi Padme Hūṃ, 嗡嘛呢叭咪吽). Wherever this mantra is recited, there are countless Buddhas, Bodhisattvas, Devas and Nagas (Devas and Nagas, 天神和龙族) protecting it. It also possesses countless Samadhi (Samādhi, 三昧) Dharma doors. Those who recite and uphold this mantra, their seven generations of descendants will be liberated. The insects in their stomachs will attain the position of Bodhisattvas. This person will perfectly possess the merits of all Paramitas (Pāramitā, 六度), endless eloquence, and pure wisdom. The breath from their mouth touching the bodies of others will enable them to be free from anger and attain the position of Bodhisattvas. If all sentient beings can obtain all the merits of the seventh-ground Bodhisattva, they will be equal to the one who recites the mantra without any difference. This mantra is the subtle original mind of Avalokiteshvara (Avalokiteśvara, 观音菩萨). If someone writes and recites it, it is the same as writing and reciting eighty-four thousand Dharma treasures. It surpasses the merit of building Buddha images with gold and jewels. If someone obtains this Six-Syllable Great Bright Mantra, they can be free from greed, anger, ignorance, and disease. Those who wear this mantra, whatever their body and hands touch, and whatever their eyes see, all sentient beings will quickly attain the position of Bodhisattvas and will never fall into the eight sufferings again. After reciting this mantra, seventy-seven Koti (Koti, 千万) Buddhas appeared at once and proclaimed the Cundi Mantra (Cundi Mantra, 准提咒) in unison. The details are as described in the Karandavyuha Sutra. This is the end. --------------------------------------------------------------------------------
Chinese
咒念者。总欲众生究竟证果也。振铃。诵法乐六趣偈。 承斯善利(至)成正觉。 承斯善利者。谓此施食之善利也。五趣皆转苦具为乐缘。天则舍乐而发觉心。如兜率天子闻天鼓音。悟得乐非常住。久必坏生。毕竟是苦是空。而发心求出离也。二乘承斯善利。则回心向大乘。四谛十二因缘。而修六度万行。初地菩萨承此善利。则福慧具足。顿超十地。圆满菩提。归无所得也。至此能事毕尽已。行者发愿回向。 现世之中(至)无上佛菩提。 回向者有三。一回向一切有情。二回向无上菩提。三回向真如实际。此中三义皆具。若不回向。则被相缚。尽属有漏之法。譬如百川之水。若归大海。则等同一味。若回己功德而向实际。则一一功德皆如法性广大无涯。无有不成佛也。所以云。真流之行。还契真源。若因若果。统归实际。若此密门。凡作少利益。必须回向发愿。不可归功于己。若不如是。堕有漏矣。文中钩锁连环。义意不断。最极明显。识者自详。求索愿事。并随行人及请主之意。向下略出明相。 具七功德丈夫身。 有三种七。一约世间者。一长寿。二妙色。三无病。四辩才。五智慧。六威仪。七大家业。二约小乘者。一随信行。二随法行。三信解。四见智。五身证。六 现代汉语译本：咒念者，总是希望众生最终证得佛果。摇动铃铛，诵念使六道众生快乐的偈子。 ‘承斯善利（至）成正觉。’ ‘承斯善利’是指这施食的善妙利益。五道众生都将痛苦的因缘转变为快乐的助缘。天人因此舍弃享乐而发起觉悟之心，例如兜率天子听到天鼓之音，领悟到快乐并非永恒，终究会坏灭，毕竟是苦是空，从而发心寻求出离。声闻缘觉（二乘）凭借这善利，便回小向大，修习四谛十二因缘，进而修习六度万行。初地菩萨凭借这善利，便能福慧具足，顿超十地，圆满菩提，回归到一无所得的境界。到了这个地步，该做的都做完了，修行者便发愿回向。 ‘现世之中（至）无上佛菩提。’ 回向有三种：一、回向一切有情众生；二、回向无上菩提；三、回向真如实际。这里三种含义都具备。如果不回向，就会被表象所束缚，一切都属于有漏之法。譬如百川之水，如果归入大海，就等同于一个味道。如果将自己的功德回向于实际，那么每一个功德都如法性般广大无边，没有不能成佛的。所以说，从真如流出的修行，最终还会契合真如的本源，无论是因是果，都统统归于实际。如果是这种密法，凡是做了少许利益，都必须回向发愿，不可将功劳归于自己。如果不是这样，就会堕入有漏。文中的钩锁连环，意义连绵不断，非常明显，有见识的人自然会详细了解。祈求愿望之事，都随着修行人和请法者的意愿，在下面略微显露明白的迹象。 ‘具七功德丈夫身。’ 有三种七。一是关于世间的：一、长寿；二、美妙的容貌；三、没有疾病；四、善于辩论的口才；五、智慧；六、威仪；七、大的家业。二是关于小乘的：一、随信行；二、随法行；三、信解；四、见智；五、身证；六