English
English version: Wisdom increases, enabling one to uphold the Three Jewels (Buddha, Dharma, Sangha), attain the power of self-mastery, and inherit the Buddha's seed, ensuring its continuous propagation. Upon death, one is certain to be reborn in the Tushita Heaven (Tushita Heaven), attending diligently to Maitreya (Maitreya), and attaining the stage of non-retrogression. In the first assembly under the Dragon Flower Tree, one will hear the true Dharma, receive the prediction of Buddhahood, and swiftly achieve the path to Buddhahood. If one desires to be reborn in the Buddha-lands of the ten directions, one's wish will be fulfilled, enabling rebirth, seeing the Buddha, hearing the Dharma, and ultimately never regressing from anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Furthermore, the World Honored One, for Maitreya (Maitreya) and all the great Bodhisattvas, having expounded the chapter on the adornments of the merits of aranyas (aranya, quiet places), said to the Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva) Maitreya: 'Good son, five hundred years after my Nirvana, when the Dharma is about to perish, countless beings, weary of the world, yearn for the Tathagata, generate the unsurpassed Bodhi-mind, enter the aranyas (aranya, quiet places) for the unsurpassed path, and cultivate such Bodhisattva practices and vows, they will attain non-retrogression in great Bodhi.' Countless beings who generate such a mind, upon death, will be reborn in the Tushita Heaven, seeing your form, adorned with boundless blessings and wisdom, transcending birth and death, and attaining non-retrogression. In the future world, under the great treasure Dragon Flower Bodhi tree, they will attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Discourse on Discrimination of Merits In the past, in the city of Shravasti, there was a couple who had no children, and they revered and believed in the Three Jewels (Buddha, Dharma, Sangha). Later, the wife passed away first, and due to her reverence and faith, she was reborn in the Trayastrimsa Heaven (Trayastrimsa heaven). Her appearance was beautiful and dignified. She thought to herself, 'Now that I am so beautiful and dignified, who here is worthy to be my husband?' She then used her heavenly eye to observe her husband, who had now become a monk, old and dull-witted, but devout in his faith, diligently sweeping the stupas and temples as his occupation, and he would surely be reborn in heaven. At that time, the heavenly maiden descended and stood before her husband. The Bhikshu, upon seeing her, asked her the reason. The heavenly maiden replied, 'I am your wife, now a heavenly maiden. I have observed that there is no one in heaven worthy to be my husband, but I see that you are diligent in your practice, constantly sweeping the stupas, and you will surely be reborn in heaven. I wish to be in the same place, and still be your wife.' Therefore, I have come to state my intentions. Having spoken, she returned to heaven. At that time, the Bhikshu, upon seeing this, became even more diligent, repairing the stupas and temples, and the merits he accumulated became even more outstanding, and he should be reborn in the fourth Dushita Heaven (Tusita Heaven). --------------------------------------------------------------------------------
Chinese
。天女忆夫。复来语言。君福转胜。当生兜率天。我今不复得君为夫。言讫还天。比丘闻已。倍更精进。得阿罗汉。 愿见弥勒佛咒(西国三藏口授得云) 南无弥勒隶耶夜 菩提萨埵夜 哆侄他。弥帝隶 弥帝隶 弥哆啰 摩𨚗栖 弥哆啰三皤鞞 弥哆噜皤鞞 莎婆诃 弥勒菩萨法身印咒 以二小指二无名指。叉于掌中。以二食指。各在中指背。令头着中指甲下。以二大拇指竖。其二中指头相离一寸半许。开头指来去。咒曰。 唵(一)妹夷帝𠼝(二合二)妹夷帝𠼝(二合三)妹怛啰(二合)摩那西(四那字上声)妹怛啰(二合)三皤鞞(五)妹怛噜(二合)婆鞞(六婆字上声)莎诃(七)(此咒同上愿见咒。前后两译。字虽不同。而梵音无异。但声有长短详略耳) 七佛所说神咒经 尔时文殊师利菩萨。所说陀罗尼。名阎摩兜。(此言解众生经。缚)现在病苦。悉皆消除。能却障道。拔三毒箭。九十八使。渐渐消除灭。度三有流。现身得道。即说咒曰。 支不多捺帝 阎浮支捺帝 苏车不支捺帝 杌耆不支捺帝 乌苏多支捺帝 婆遮不支捺帝 阎摩赖长支捺帝 阿恕娑赖长支捺帝 恕波帝支捺帝莎诃 诵此咒三遍。以五色缕。结作三结。系项。此陀罗尼 现代汉语译本：天女回忆起她的丈夫，又来对他说：‘你的福报越来越大，应当转生到兜率天（Tushita Heaven）去。我如今不能再做你的妻子了。’说完就回天上了。比丘听了之后，更加精进修行，证得了阿罗汉果。 愿见弥勒佛咒（西国三藏口授得云） 南无弥勒隶耶夜 菩提萨埵夜 哆侄他。弥帝隶 弥帝隶 弥哆啰 摩𨚗栖 弥哆啰三皤鞞 弥哆噜皤鞞 莎婆诃 弥勒菩萨法身印咒 用两小指和两无名指交叉于掌中，用两食指，各自在中指背上，使指头抵着中指甲下。用两大拇指竖起，使两中指头相离一寸半左右。开头指来回移动。咒语是： 唵(一) 妹夷帝𠼝(二合二) 妹夷帝𠼝(二合三) 妹怛啰(二合)摩那西(四那字上声) 妹怛啰(二合)三皤鞞(五) 妹怛噜(二合)婆鞞(六婆字上声) 莎诃(七)（此咒与上面愿见咒相同。前后两次翻译，字虽然不同，但梵音没有差异，只是声音有长短详略罢了） 七佛所说神咒经 这时，文殊师利菩萨所说的陀罗尼，名叫阎摩兜（Yama-tū，意思是解脱众生束缚）。能消除现在的病苦，能去除修道的障碍，拔除贪嗔痴三毒之箭，九十八使（指九十八种烦恼）渐渐消除灭尽，度过三有之流（指欲界、色界、无色界），现世得道。即说咒语： 支不多捺帝 阎浮支捺帝 苏车不支捺帝 杌耆不支捺帝 乌苏多支捺帝 婆遮不支捺帝 阎摩赖长支捺帝 阿恕娑赖长支捺帝 恕波帝支捺帝莎诃 诵此咒三遍，用五色线，结成三个结，系在脖子上。这就是这个陀罗尼。
English
English version: The heavenly maiden, remembering her husband, came again and said to him, 'Your merit is increasing greatly, and you should be reborn in the Tushita Heaven (兜率天). I can no longer be your wife.' Having spoken, she returned to the heavens. The Bhikshu, having heard this, became even more diligent in his practice and attained Arhatship. The Mantra for Wishing to See Maitreya Buddha (Orally transmitted by a Tripitaka master from the Western Regions) Namo Maitreya Liyaye Bodhisattvaya Dadizhita. Midili Midili Mituoluo Moqixī Mituoluo Sanpōpí Mituolu Pópí Suōpóhē The Dharmakaya Mudra and Mantra of Maitreya Bodhisattva Cross the two little fingers and two ring fingers in the palm. Place the two index fingers on the backs of the middle fingers, with the tips touching below the fingernails of the middle fingers. Keep the two thumbs upright, and the tips of the two middle fingers about one and a half inches apart. Move the fingertips back and forth. The mantra is: Om (1) Meiyidìlí (2) Meiyidìlí (3) Meidálà (4) Monaxi (5) Meidálà Sanpópí (6) Meidálà Pópí (7) Suōhē (This mantra is the same as the above mantra for wishing to see Maitreya. Although the words are different in the two translations, the Sanskrit pronunciation is the same, only the sounds are slightly different in length and detail.) The Sutra of Divine Mantras Spoken by the Seven Buddhas At that time, Manjushri Bodhisattva spoke a Dharani called Yama-tū (閻摩兜, meaning 'to liberate beings from bondage'). It can eliminate present suffering from illness, remove obstacles to the path, uproot the three poisons of greed, anger, and ignorance, gradually eliminate the ninety-eight afflictions (九十八使), cross the stream of the three realms (三有, referring to the desire realm, form realm, and formless realm), and attain enlightenment in this lifetime. He then spoke the mantra: Zhi bu duo na di Yan fu zhi na di Su che bu zhi na di Wu qi bu zhi na di Wu su duo zhi na di Po zhe bu zhi na di Yan mo lai chang zhi na di A shu suo lai chang zhi na di Shu bo di zhi na di Suōhē Recite this mantra three times, and tie three knots with five-colored threads, and wear it around the neck. This is the Dharani. --------------------------------------------------------------------------------
Chinese
。四十二亿诸佛所说。若诸行人能书写读诵此咒者。现世当为千佛所护。此人命终已后。不堕恶道。当生兜率天上。面睹弥勒佛。又有众生。能修行此咒者。断食七日。纯服牛乳。中时一食。更无杂食。一日一夜。六时忏悔。先作亿千垓劫。所有重罪。一时都尽。得见千佛。手摩其头。即与授记。宿罪殃恶。悉灭无余。 佛说陀罗尼集经 尔时得大势菩萨。说大陀罗尼名乌苏波置楼。此言救诸苦病。拔济群生。出于三界。令诸行人得从万行。 阿那耆置楼(一) 波罗帝那耆置楼(二) 若摩陀罗置耆置楼(三) 阿输陀罗尼耆置楼(四) 乌苏波置那耆置楼(五) 胡卢波置那波置楼(六) 遮波副波置楼(七) 若无梨置波置楼(八) 耆浮呼梨那波置楼(九) 若无阿遮不梨帝那(十) 莎诃(十一) 诵咒五遍。用缕三色。结作三结系项。此陀罗尼。是过去四十亿恒河沙等诸佛所说。我今已说。此咒力能令十佛世界。六种震动。所有一切众生。以此咒法音光明。入其毛孔。尘劳垢集。悉皆消除。以我得大势威神力故。及此咒威神力故。此诸众生。命终已后。悉得往生兜率天上。面睹弥勒。若诸行人。欲求解脱。而为业障之所滞碍。懈怠懒墯。三业不勤。我时即以智慧火。禅定水。烧 现代汉语译本： 这是四十二亿诸佛所说的。如果修行者能够书写读诵这个咒语，现世将会得到千佛的护佑。此人命终之后，不会堕入恶道，将会往生到兜率天（Tushita Heaven），面见弥勒佛（Maitreya）。又有众生，能够修行这个咒语，断食七日，只服用牛乳，中午时分食用一次，不再吃其他食物，一日一夜，六个时辰忏悔，先前所造作的亿千垓劫（无量劫）的所有重罪，一时全部消除，得见千佛，用手摩顶，立即给予授记，宿世的罪恶灾殃，全部灭尽无余。 《佛说陀罗尼集经》 这时，得大势菩萨（Mahāsthāmaprāpta Bodhisattva）说了一个名为乌苏波置楼的大陀罗尼。这个名字的意思是救济各种苦难疾病，拔济众生，使之脱离三界（Three Realms），使修行者能够从万行中得到解脱。 阿那耆置楼(一) 波罗帝那耆置楼(二) 若摩陀罗置耆置楼(三) 阿输陀罗尼耆置楼(四) 乌苏波置那耆置楼(五) 胡卢波置那波置楼(六) 遮波副波置楼(七) 若无梨置波置楼(八) 耆浮呼梨那波置楼(九) 若无阿遮不梨帝那(十) 莎诃(十一) 诵咒五遍，用三种颜色的线，结成三个结，系在脖子上。这个陀罗尼，是过去四十亿恒河沙数诸佛所说的，我现在已经说了。这个咒语的力量能够使十方佛世界发生六种震动。所有一切众生，通过这个咒语的法音光明，进入他们的毛孔，尘劳垢集，全部消除。因为我得大势菩萨的威神力，以及这个咒语的威神力，这些众生，命终之后，都能够往生到兜率天（Tushita Heaven），面见弥勒佛（Maitreya）。如果修行者，想要得到解脱，却被业障所阻碍，懈怠懒惰，身口意三业不勤奋，我那时就用智慧火，禅定水，烧
English
English version: This was spoken by forty-two billion Buddhas. If practitioners can write and recite this mantra, they will be protected by a thousand Buddhas in their present life. After this person's life ends, they will not fall into evil paths, but will be reborn in Tushita Heaven (Tushita Heaven), and see Maitreya Buddha (Maitreya) face to face. Furthermore, if there are sentient beings who can practice this mantra, they should fast for seven days, taking only milk, eating once at midday, and not eating any other food. For one day and one night, they should repent six times a day. All the heavy sins accumulated over billions of kalpas (countless eons) will be completely eliminated at once. They will see a thousand Buddhas, who will touch their heads and immediately bestow predictions upon them. The sins and evils of past lives will be completely extinguished without remainder. The Buddha Speaks the Dharani Collection Sutra At that time, Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta Bodhisattva) spoke a great dharani named Wusu Bozhi Lou. This means saving all suffering and sickness, rescuing sentient beings, liberating them from the Three Realms (Three Realms), and enabling practitioners to attain liberation from myriad practices. Ana Zhi Zhi Lou (1) Balo Di Na Zhi Zhi Lou (2) Ruo Mo Tuo Luo Zhi Qi Zhi Lou (3) A Shu Tuo Luo Ni Zhi Zhi Lou (4) Wu Su Bo Zhi Na Zhi Zhi Lou (5) Hu Lu Bo Zhi Na Bo Zhi Lou (6) Zhe Bo Fu Bo Zhi Lou (7) Ruo Wu Li Zhi Bo Zhi Lou (8) Qi Fu Hu Li Na Bo Zhi Lou (9) Ruo Wu A Zhe Bu Li Di Na (10) Suo He (11) Recite the mantra five times, using three-colored threads to tie three knots and wear them around the neck. This dharani was spoken by forty billion Ganges-sand-number of Buddhas in the past, and I have now spoken it. The power of this mantra can cause the ten Buddha-worlds to shake in six ways. All sentient beings, through the Dharma sound and light of this mantra, entering their pores, the accumulated dust and defilements will all be eliminated. Because of my, Mahāsthāmaprāpta Bodhisattva's, majestic spiritual power, and the majestic spiritual power of this mantra, these sentient beings, after their lives end, will all be reborn in Tushita Heaven (Tushita Heaven), and see Maitreya Buddha (Maitreya) face to face. If practitioners wish to attain liberation but are hindered by karmic obstacles, and are lazy and indolent, and their three karmas of body, speech, and mind are not diligent, then I will use the fire of wisdom and the water of samadhi to burn --------------------------------------------------------------------------------