佛說大乘莊嚴寶王經卷第四
西天中印度惹爛馱囉國密林寺三藏賜紫沙門臣天息災奉 詔譯
Translated by the Monk Tianxizai of the Esoteric Forest Monastery in the Country of Magadha, Central India, by Imperial Decree.
爾時除蓋障菩薩而白佛言：「世尊！我今云何得是六字大明陀羅尼？若得彼者，不可思議無量禪定相應，即同得阿耨多羅三藐三菩提，入解脫門、見涅盤地，貪瞋永滅、法藏圓滿，破壞五趣輪迴、淨諸地獄，斷除煩惱、救度傍生，圓滿法味、一切智智演說無盡。世尊！我須是六字大明陀羅尼。我為此故，以四大洲滿中七寶布施以為書寫。世尊！若乏紙筆！我刺身血以為墨、剝皮為紙、析骨為筆。如是，世尊！我無悔悋，尊重如我父母。」
At that time, Bodhisattva Sarvanīvaraṇaviṣkambhin said to the Buddha: "World-Honored One! How am I to obtain this Six-Syllable Great Bright Mantra? Whoever obtains it will experience inconceivable and boundless meditative absorption, and will at once attain Supreme Perfect Enlightenment, enter the gate of liberation, and behold the realm of Nirvāṇa. Greed and hatred will be forever extinguished, and the treasury of Dharma will be complete. It destroys the cycle of birth and death across the five realms, purifies all hells, eliminates afflictions, and rescues beings in the animal realm. It perfects the taste of Dharma and proclaims the wisdom of all-knowing without end. World-Honored One! I must have this Six-Syllable Great Bright Mantra. For its sake, I will give the four great continents filled with the seven treasures as an offering to have it written down. World-Honored One! Were there no paper or brush to be had, I would pierce my own body for blood as ink, flay my skin as paper, and break my bones as a pen. In this way, World-Honored One, I would have no regret or reluctance, but would revere it as deeply as I revere my own parents."
爾時佛告除蓋障菩薩言：「善男子！我念過去世時，為此六字大明陀羅尼，遍歷如微塵數世界，我供養無數百千萬俱胝那庾多如來，我當於彼諸如來處，不得而亦不聞。時世有佛，名寶上如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，我當於彼佛前涕淚悲泣。時彼如來應正等覺言：『善男子！汝去，勿應悲泣。善男子！汝往到彼，見蓮華上如來應正等覺在於彼處，彼佛知是六字大明陀羅尼。』善男子！我當辭離寶上如來所，往詣蓮華上如來佛剎。到已，頂禮佛足合掌在前：『唯願世尊與我六字大明陀羅尼。彼真言王，一切本母。憶念其名，罪垢消除、疾證菩提。為於此故，我今疲困。我往無數世界而不能得，今迴來於此處。』
At that time, the Buddha said to the Bodhisattva Eliminating Obstacles, "Good man! I recall that in a past life, in order to obtain this Six-Syllable Great Bright Mantra, I journeyed through worlds as numerous as atoms of dust. I made offerings to countless hundreds of thousands of millions of billions of Thus-Gone Ones, yet from those Buddhas I could neither obtain nor even hear this mantra. At that time, there was a Buddha in the world named Jewel Supreme Thus-Gone One, the Worthy One, the Fully Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Supreme Being, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Before that Buddha, I wept with sorrowful tears. Then that Thus-Gone One, the Fully Enlightened One, said to me: 'Good man, go now, do not weep. Good man, go to where the Lotus Supreme Thus-Gone One, the Fully Enlightened One, resides, for that Buddha knows this Six-Syllable Great Bright Mantra.'
"Good man! Having taken leave of the Jewel Supreme Thus-Gone One, I then went to the Buddha-land of the Lotus Supreme Thus-Gone One. Upon arriving, I prostrated at his feet with my head, pressed my palms together before him, and said: 'World-Honored One, I respectfully ask you to grant me the Six-Syllable Great Bright Mantra. This King of Mantras is the root mother of all teachings. Whoever recollects its name will have their karmic obstructions dissolved and swiftly realize Enlightenment. It is for this very purpose that I have become weary and exhausted. I traveled through countless worlds yet could not obtain it, and now I have returned to this place.'"
「是時蓮華上如來即說此六字大明陀羅尼功德言：『善男子！所有微塵，我能數其數量。善男子！若有念此六字大明陀羅尼一遍，所獲功德而我不能數其數量。善男子！又如大海所有沙數，我能數其一一數量。善男子？若念六字大明一遍所獲功德，而我不能數其數量。善男子！又如天人造立倉廩，周一千踰繕那、高一百踰繕那，貯積脂麻盈滿其中而無容針。彼守護者不老不死，過於百劫擲其一粒脂麻在外，如是倉內擲盡無餘，我能數其數量。善男子！若念六字大明一遍所獲功德，而我不能數其數量。善男子！又如四大洲種植種種穀麥等物，龍王降澍雨澤以時，所植之物悉皆成熟，收刈俱畢。以南贍部洲而為其場，以車乘等般運場所，治踐俱畢都成大聚。善男子！如是我能數其一一粒數。善男子！若念此六字大明一遍所獲功德，我則不能數其數量。善男子！此南贍部洲所有大河晝夜流注，所謂枲多河、弶誐河、焰母那河、嚩芻河、設多嚕㮈囉(二合)河、贊㮈囉(二合)婆蘖河、愛囉嚩底河、蘇摩誐馱河、呬摩河迦攞戍那哩河。此一一河各有五千眷屬小河，於其晝夜流入大海。如是，善男子！彼等大河我能數其一一滴數。善男子！若念此六字大明一遍所獲功德，而我不能數其數量。善男子！又如四大洲所有四足有情，師子象馬、野牛水牛、虎狼猴鹿、羖羊犲兔。如是等四足之類，我能數其一一毛數。善男子！若念六字大明一遍所獲功德，而我不能數其數量。善男子！又如金剛鉤山王，高九萬九千踰繕那、下八萬四千踰繕那。彼金剛鉤山王，方面各八萬四千踰繕那。彼山有人不老不死，經於一劫旋遶彼山而得一匝。如是山王，我以憍尸迦衣，我能拂盡無餘。若有念此六字大明一遍所獲功德，而我不能說盡數量。善男子！又如大海深八萬四千踰繕那，穴口廣闊無量，我能以一毛端滴盡無餘。善男子！若有念此六字大明一遍所獲功德，而我不能說盡數量。善男子！又如大尸利沙樹林，我能數盡一一葉數。善男子！若有念此六字大明一遍所獲功德，而我不能說盡數量。善男子！又如滿四大洲所住男子女人童子童女，如是一切皆得七地菩薩之位，彼菩薩眾所有功德，與念六字大明一遍功德而無有異。善男子！又如除十二月年遇閏一十三月，以餘閏月算數為年，足滿天上一劫，於其晝夜常降大雨。善男子！如是我能數其一一滴數。若有念此六字大明陀羅尼一遍，功德數量甚多於彼。於意云何？善男子！又如一俱胝數如來在於一處，經天一劫，以衣服飲食座臥敷具，及以湯藥受用資具種種供養彼諸如來，而亦不能數盡六字大明功德數量。非唯我今在此世界，我起定中不可思議。善男子！此法微妙加行觀智一切相應，汝於未來當得是微妙心法。彼觀自在菩薩摩訶薩，善住如是六字大明陀羅尼。』善男子！我以加行遍歷無數百千萬俱胝那庾多世界，到彼無量壽如來所，在前合掌，為於法故涕泣流淚。時無量壽如來知我見在及以未來，而告我言：『善男子！汝須此六字大明王觀行瑜伽耶？』我時白言：『我須是法。世尊！我須是法。善逝！如渴乏者而須其水。世尊！我為是六字大明陀羅尼故，行無數世界，承事供養無數百千萬俱胝那庾多如來，未曾得是六字大明王陀羅尼。唯願世尊救我愚鈍，如不具足者令得具足，迷失路者引示道路，陽炎熱為作蔭覆，於四衢道植娑羅樹。我心渴仰是法，唯願示導，令得善住究竟之道，擐金剛甲冑。』是時無量壽如來應正等覺，以迦陵頻伽音聲，告觀自在菩薩摩訶薩言：『善男子！汝見是蓮華上如來應正等覺，為此六字大明陀羅尼故，遍歷無數百千萬俱胝那庾多世界。善男子！汝應與是六字大明，此如來為是故來於此。』觀自在菩薩白世尊言：『不見曼拏攞者，不能得此法，云何知是蓮華印？云何知是持摩尼印？云何知是一切王印？云何知是曼拏攞清淨體？今此曼拏攞相，周圍四方方各五肘量，中心曼拏攞安立無量壽，粉布應用因捺囉(二合)禰攞寶粖、鉢訥麼(二合)囉(引)誐寶粖、摩囉揭多寶粖、玻胝迦寶粖、蘇嚩囉拏(二合)嚕(引)播寶粖。於無量壽如來右邊，安持大摩尼寶菩薩。於佛左邊，安六字大明，四臂肉色白如月色，種種寶莊嚴。左手持蓮華，於蓮華上安摩尼寶。右手持數珠。下二手結一切王印。於六字大明足下安天人，種種莊嚴。右手執香爐。左手掌鉢滿盛諸寶。於曼拏攞四角列四大天王，執持種種器仗。於曼拏攞外四角安四賢瓶，滿盛種種摩尼之寶。若有善男子善女人欲入是曼拏攞者，所有眷屬不及入是曼拏攞中，但書其名，彼先入者擲彼眷屬名字入於曼拏攞中，彼諸眷屬皆得菩薩之位，於其人中離諸苦惱，速疾證得阿耨多羅三藐三菩提。彼阿闍梨不得妄傳，若有方便善巧深信大乘加行志求解脫，如是之人應與；不應與外道異見。』是時無量壽如來應正等覺告觀自在菩薩摩訶薩言：『善男子！若有如是五種色寶粖，當得建置是曼拏攞。若善男子善女人，貧匱不能辦是寶粖者云何？』觀自在白言：『世尊！當以方便用種種顏色而作，以種種香花等供養。若善男子而亦不辦，或寄旅停或在道行時，阿闍梨運意想成曼拏攞，結阿闍梨印相。』是時蓮華上如來應正等覺告觀自在菩薩言：『善男子！與我說是六字大明王陀羅尼，我為無數百千萬俱胝那庾多有情，令離輪迴苦惱、速疾證得阿耨多羅三藐三菩提故。』是時觀自在菩薩摩訶薩與蓮華上如來應正等覺說是六字大明陀羅尼曰：
At that time, the Tathāgata Padmottara then spoke of the merit of this six-syllable great bright dhāraṇī, saying:
"Virtuous man! All the fine motes of dust—I can count their number. Virtuous man! Yet if one recites this six-syllable great bright dhāraṇī just once, the merit obtained is such that I cannot count its measure.
"Virtuous man! Again, it is like the sands of the great ocean—I can count each and every grain. Virtuous man! But if one recites the six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot count its measure.
"Virtuous man! Again, it is as if celestial beings were to erect a granary, a thousand yojanas in circumference and a hundred yojanas high, filled to the brim with sesame seeds with not even room for a needle. Its guardian neither ages nor dies. After more than a hundred kalpas, he tosses a single sesame seed outside. In this way, when the entire granary is emptied seed by seed, I can count their number. Virtuous man! But if one recites the six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot count its measure.
"Virtuous man! Again, it is as if across the four great continents, all kinds of grains and crops are planted. The dragon kings send timely rains, so all that is planted ripens fully and is completely harvested. Taking the southern continent of Jambudvīpa as the threshing ground, using carts and vehicles to transport it all to the site, and after threshing and winnowing, it is gathered into one great heap. Virtuous man! Even such a heap—I can count each and every grain. Virtuous man! But if one recites this six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot count its measure.
"Virtuous man! All the great rivers of this southern continent of Jambudvīpa flow day and night—namely, the Śītā River, the Gaṅgā River, the Yamunā River, the Vakṣu River, the Śatadru River, the Candrabhāgā River, the Airavatī River, the Sumāgadhā River, the Himā River, and the Kālasindhu River. Each of these great rivers has five thousand attendant smaller streams, flowing into the great ocean day and night. Thus, virtuous man! Those great rivers—I can count each and every drop. Virtuous man! But if one recites this six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot count its measure.
"Virtuous man! Again, it is like all the four-footed beings of the four great continents—lions, elephants, horses, wild oxen, water buffaloes, tigers, wolves, monkeys, deer, goats, jackals, rabbits. Such four-footed kinds—I can count each and every hair. Virtuous man! But if one recites the six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot count its measure.
"Virtuous man! Again, it is like the king of mountains, Vajrakuṭa, ninety-nine thousand yojanas high and eighty-four thousand yojanas wide at its base. That king of mountains, Vajrakuṭa, measures eighty-four thousand yojanas on each side. Upon that mountain dwells a person who neither ages nor dies, who takes a full kalpa to walk a single circuit around that mountain. Such a mountain king—I could wipe away entirely using a garment of gauze. But if one recites this six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot fully describe its measure.
"Virtuous man! Again, it is like the great ocean, eighty-four thousand yojanas deep, with a mouth of immeasurable breadth. I could drain it dry, leaving not a drop, using the tip of a single hair. Virtuous man! But if one recites this six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot fully describe its measure.
"Virtuous man! Again, it is like a great forest of Śirīṣa trees. I could count every single leaf. Virtuous man! But if one recites this six-syllable great bright dhāraṇī once, the merit obtained is such that I cannot fully describe its measure.
"Virtuous man! Again, it is as if all the men, women, boys, and girls dwelling throughout the four great continents were to each attain the stage of a seventh-ground Bodhisattva. The total merit of all those Bodhisattvas would not differ from the merit of reciting the six-syllable great bright dhāraṇī once.
"Virtuous man! Again, setting aside the twelve months of the year, if there were an intercalary thirteenth month, and using such intercalary months to count years until a full celestial kalpa had passed, with a great rain falling constantly day and night throughout that time—virtuous man! Even then, I could count each and every drop. But if one recites this six-syllable great bright dhāraṇī once, the measure of its merit is far greater than that. What do you think, virtuous man?
"Virtuous man! Again, it is as if a koṭi of Tathāgatas were gathered in one place for a celestial kalpa, and one were to offer them clothing, food and drink, seats, bedding, medicines, and all necessities for their use—even such供养 could not exhaust the measure of the merit of the six-syllable great bright dhāraṇī. It is not only I now in this world; even from within my samādhi, it is inconceivable.
"Virtuous man! This Dharma is subtle and wondrous, its practice, contemplation, and wisdom all in accord. You, in the future, will attain this subtle mind-Dharma. That Bodhisattva Mahāsattva Avalokiteśvara abides well in this six-syllable great bright dhāraṇī."
"Virtuous man! Through diligent practice, I traveled through countless hundreds of thousands, millions, koṭis, nayutas of worlds, arriving at the place of the Tathāgata Amitāyus. With palms joined, for the sake of the Dharma, I wept tears. Then the Tathāgata Amitāyus, knowing my present and future, addressed me: 'Virtuous man! Do you seek this king of six-syllable great bright contemplative yoga?' I then replied: 'I seek this Dharma, O World-Honored One! I seek this Dharma, O Sugata! As one parched and weary seeks water. O World-Honored One! For the sake of this six-syllable great bright dhāraṇī, I have traveled through numberless worlds, served and made offerings to countless hundreds of thousands, millions, koṭis, nayutas of Tathāgatas, yet I have not obtained this king of six-syllable great bright dhāraṇī. I pray, O World-Honored One, save this foolish and dull one! As one incomplete, make me complete; as one who has lost the path, show me the way; as one in scorching heat, provide shade; plant a śāla tree at the crossroads. My mind thirsts and yearns for this Dharma. I pray, guide me, that I may attain and abide well in the ultimate path, donning the diamond armor.'
"Then the Tathāgata Amitāyus, the Rightly and Perfectly Enlightened One, with a voice like the kalaviṅka bird, addressed the Bodhisattva Mahāsattva Avalokiteśvara: 'Virtuous man! Do you see this Tathāgata Padmottara, the Rightly and Perfectly Enlightened One? For the sake of this six-syllable great bright dhāraṇī, he has traveled through countless hundreds of thousands, millions, koṭis, nayutas of worlds. Virtuous man! You should bestow this six-syllable great bright dhāraṇī. This Tathāgata has come here for this purpose.'
"The Bodhisattva Avalokiteśvara addressed the World-Honored One: 'Without seeing the maṇḍala, one cannot obtain this Dharma. How is one to know the lotus seal? How is one to know the jewel-holding seal? How is one to know the seal of all kings? How is one to know the pure essence of the maṇḍala? Now, this form of the maṇḍala: a square, five cubits on each side. At the center of the maṇḍala, establish Amitāyus. For the powder drawing, one should use powdered indranīla gem, padmarāga gem, marakata gem, sphāṭika gem, and suvarṇarūpya gem. To the right of the Tathāgata Amitāyus, place the Bodhisattva holding the great wish-fulfilling jewel. To the left of the Buddha, place the six-syllable great bright one, with four arms, flesh-colored white like the moon, adorned with various jewels. The left hand holds a lotus flower, upon which rests a wish-fulfilling jewel. The right hand holds a rosary. The lower two hands form the seal of all kings. Beneath the feet of the six-syllable great bright one, place celestial beings, adorned in various ways. The right hand holds an incense burner. The left hand holds a bowl filled with various jewels. At the four corners of the maṇḍala, arrange the four great heavenly kings, holding various weapons. Outside the four corners of the maṇḍala, place four excellent vases, filled with various wish-fulfilling jewels. If a virtuous man or virtuous woman wishes to enter this maṇḍala, any of their dependents who cannot personally enter this maṇḍala—simply by writing their names, and the one who first enters tossing those names of the dependents into the maṇḍala—all those dependents will attain the stage of Bodhisattvas. Among humankind, they will be freed from all sufferings and quickly realize anuttarā-samyak-saṃbodhi. The ācārya must not transmit this recklessly. If there are those with skillful means, profound faith in the Great Vehicle, diligent practice, and a resolve seeking liberation—to such persons it should be given. It should not be given to those of other paths with heterodox views.'
"Then the Tathāgata Amitāyus, the Rightly and Perfectly Enlightened One, addressed the Bodhisattva Mahāsattva Avalokiteśvara: 'Virtuous man! If one has these five kinds of colored gem powders, then one can establish this maṇḍala. But if a virtuous man or virtuous woman is poor and cannot obtain these gem powders, what then?'
"Avalokiteśvara replied: 'World-Honored One! Then one should use skillful means, employing various colors to create it, and make offerings with various fragrant flowers and the like. If a virtuous man cannot manage even that, or is traveling or dwelling as a guest, the ācārya should mentally visualize the maṇḍala as complete and form the ācārya's seal.'
"Then the Tathāgata Padmottara, the Rightly and Perfectly Enlightened One, addressed the Bodhisattva Avalokiteśvara: 'Virtuous man! Bestow upon me this king of six-syllable great bright dhāraṇī, for the sake of countless hundreds of thousands, millions, koṭis, nayutas of sentient beings, that they may be freed from the sufferings of saṃsāra and quickly realize anuttarā-samyak-saṃbodhi.'
"Then the Bodhisattva Mahāsattva Avalokiteśvara bestowed upon the Tathāgata Padmottara, the Rightly and Perfectly Enlightened One, this six-syllable great bright dhāraṇī, saying:"
「『唵(引)麼抳鉢 訥銘(二合)吽(引)』
"Om mani padme hum"
「當說此六字大明陀羅尼時，此四大洲并諸天宮悉皆震搖如芭蕉葉，四大海水波浪騰湧，一切尾那野迦、藥叉、囉剎娑、拱伴拏、摩賀迦攞等，并諸眷屬諸魔作障者，悉皆怖散馳走。
「爾時蓮華上如來應正等覺舒如象王鼻臂，授與觀自在菩薩摩訶薩價直百千真珠瓔珞以用供養。觀自在菩薩既受得已，持奉上彼無量壽如來應正等覺。彼佛受已，還持奉上蓮華上如來。而於是時蓮華上佛既受得是六字大明陀羅尼已，而還復彼蓮華上世界中。如是，善男子！我於往昔之時，於彼蓮華上如來應正等覺所得聞是陀羅尼。」
At that time, the Tathāgata Padmottara, the Worthy One, the Fully Enlightened One, extended his arm, like an elephant king's trunk, and presented to Avalokiteśvara Bodhisattva-Mahāsattva a pearl necklace worth hundreds of thousands, as an offering. After receiving it, Avalokiteśvara Bodhisattva offered it to the Tathāgata Amitāyus, the Worthy One, the Fully Enlightened One. Having received it, that Buddha then offered it back to the Tathāgata Padmottara. And at that moment, the Buddha Padmottara, having received this Mahā mantra of six syllables, returned to his own world, the Padmottara realm. Thus, good man, in the past, I heard this dhāraṇī from the Tathāgata Padmottara, the Worthy One, the Fully Enlightened One.
爾時除蓋障菩薩而白佛言：「世尊！令我云何得是六字大明陀羅尼。世尊！如是相應甘露德味充滿。世尊！我若得聞是陀羅尼，而無懈惓，心念思惟而能受持，令諸有情而得聞是六字大明陀羅尼，獲大功德。願為宣說。」
At that time, Bodhisattva Chúgài Zhàng (Sarvanīvaraṇaviṣkambhin) said to the Buddha: "World-Honored One! How may I obtain this Six-Syllable Great Mantra? World-Honored One! This is like the sweet dew of nectar, full of virtuous flavor. World-Honored One! If I could hear this mantra, I would never tire, and with mindful reflection, I would uphold it, so that all sentient beings might hear this Six-Syllable Great Mantra and attain great merit. Pray, teach it for us."
佛告善男子：「若有人書寫此六字大明陀羅尼者，則同書寫八萬四千法藏而無有異。若有人以天金寶造作如微塵數如來應正等覺形像。如是作已，而於一日慶讚供養所獲果報，不如書寫此六字大明陀羅尼中一字所獲果報功德不可思議、善住解脫。若善男子善女人依法念此六字大明陀羅尼者，是人當得三摩地，所謂持摩尼寶三摩地、廣博三摩地、清淨地獄傍生三摩地、金剛甲冑三摩地、妙足平滿三摩地、入諸方便三摩地、入諸法三摩地、觀莊嚴三摩地、法車聲三摩地、遠離貪瞋癡三摩地、無邊際三摩地、六波羅蜜多門三摩地、持大妙高三摩地、救諸怖畏三摩地、現諸佛剎三摩地、觀察諸佛三摩地，得如是等一百八三摩地。」是時除蓋障菩薩白佛言：「世尊！我今為於何處令我得是六字大明陀羅尼？願為宣示。」
The Buddha told the good man, "If someone writes down this Six-Syllable Great Bright Mantra, it is the same as writing down all eighty-four thousand teachings of the Dharma—there is no difference. If someone were to create as many images of the Thus-Come One, the Fully Enlightened One, as there are atoms in countless worlds, and then spent an entire day celebrating and making offerings to them, the merit gained would still be less than that of writing a single syllable of this Six-Syllable Great Bright Mantra. The merit and virtue from this is inconceivable and leads to peaceful liberation. If a good man or good woman recites this Six-Syllable Great Bright Mantra according to the Dharma, that person will attain samadhi, including the samadhi of holding the wish-fulfilling jewel, the samadhi of vastness, the samadhi of purifying the hells and realms of animals, the samadhi of the vajra armor, the samadhi of perfect and even feet, the samadhi of entering all skillful means, the samadhi of entering all dharmas, the samadhi of contemplating adornment, the samadhi of the sound of the Dharma chariot, the samadhi of freedom from greed, anger, and ignorance, the samadhi of the boundless, the samadhi of the six paramitas, the samadhi of upholding the great sublime peak, the samadhi of rescuing from all fears, the samadhi of manifesting all Buddha lands, the samadhi of contemplating all Buddhas—one will attain such one hundred and eight samadhis."
At that time, the bodhisattva Sarvanivāraṇaviṣkambhin said to the Buddha, "World-Honored One! Where can I go to obtain this Six-Syllable Great Bright Mantra? Please teach me where it is."
佛告善男子：「於波羅奈大城有一法師，而常作意受持課誦六字大明陀羅尼。」白世尊言：「我今欲往波羅奈大城，見彼法師禮拜供養。」佛言：「善哉善哉！善男子！彼法師者難得值遇，能受持是六字大明陀羅尼，見彼法師同見如來無異，如見功德聖地，又如見福德之聚，如見珍寶之積，如見施願如意摩尼珠，如見法藏如見救世者。善男子！汝若見彼法師，不得生其輕慢疑慮之心，善男子！恐退失汝菩薩之地，反受沈淪。彼之法師戒行缺犯而有妻子，大小便利觸污袈裟，無有威儀。」
爾時除蓋障白世尊言：「如佛教勅。」於是除蓋障菩薩與無數菩薩出家之眾、長者、童子童女擁從，欲興供養，持其天蓋及諸供具寶冠珥璫、莊嚴瓔珞指鐶寶釧、憍尸迦等衣服繒綵臥具。復有種種妙華，所謂優鉢羅華、矩母那華、奔拏哩(引)迦華、曼那囉華、摩訶曼那囉華、曼殊沙華、摩訶曼殊沙華、優曇鉢羅華。復有種種樹華，瞻波迦華、迦囉尾囉華、波吒攞華、阿底目訖多(二合)迦華、嚩㗚史(二合)迦(引)設華、君(去)哆華、蘇摩娜華、麼哩迦(引)華，而有鴛鴦白鶴舍利飛騰而隨。復有百種葉，青黃赤白紅玻胝迦等色。復有種種珍果。持如是等供養之物，往波羅奈大城，詣法師所。到已，頭面禮足，雖見彼法師戒行缺犯無有威儀，以所持繖蓋供具香華衣服莊嚴物等大興供養畢已，合掌住彼法師前言：「大法藏是甘露味藏、是甚深法海，由如虛空，一切之人聽汝說法。天、龍、藥叉、彥達嚩、阿蘇囉、誐嚕拏、摩護囉蘖、人非人等，於汝說法之時，一切皆來聽汝說法。如大金剛，令諸有情解脫纏縛輪迴之報。彼等有情獲斯福德。此波羅奈大城所住之人，常見汝故，諸罪悉滅，猶如於火焚燒林木。如來應正等覺了知於汝，今有無數百千萬俱胝那庾多菩薩來詣於汝興供養事。大梵天王、那羅延天、大自在天、日天、月天、風天、水天、火天、閻魔法王，并四大天王皆來供養。」是時法師白言：「善男子！汝為戲耶？為實有所求？聖者為於世間斷除輪迴煩惱耶？善男子！若有得此六字大明王陀羅尼者，是人貪瞋癡三毒不能染污，猶如紫磨金寶，塵垢不可染著。如是，善男子！此六字大明陀羅尼，若有戴持在身中者，是人亦不染著貪瞋癡病。」爾時除蓋障菩薩執於彼足白言：「未具明眼，迷失妙道，誰為引導？我今渴法，願濟法味。今我未得無上正等菩提，令善安住菩提法種，色身清淨眾善不壞，令諸有情皆得是法。」眾人說言：「勿懷悋惜。唯願法師與我六字大明王法，令於我等速得阿耨多羅三藐三菩提，當轉十二法輪救度一切有情輪迴苦惱。此大明王法昔所未聞，今令我得六字大明王陀羅尼，無救無依為作恃怙，闇夜之中為燃明炬。」時彼法師告言：「此六字大明王陀羅尼難得值遇，如彼金剛不可破壞，如見無上智、如無盡智、如如來清淨智、如入無上解脫，遠離貪瞋癡輪迴苦惱，如禪解脫三摩地三摩鉢底，如入一切法而於恒時聖眾愛樂。若有善男子於種種處，為求解脫遵奉種種外道法，所謂敬事帝釋、或事白衣、或事青衣、或事日天，或事大自在天、那羅延天，櫱嚕拏中裸形外道中，愛樂如是之處。彼等不得解脫無明虛妄，空得修行之名徒自疲勞。一切天眾，大梵天王、帝釋天主、那羅延天、大自在天、日天、月天、風天、水天、火天、閻魔法王、四大天王而於恒時云何求我六字大明王？彼等得我六字大明王，皆得解脫故。除蓋障！一切如來般若波羅蜜多母宣說如是六字大明王，一切如來應正等覺及菩薩眾而皆恭敬合掌作禮。善男子！此法於大乘中最上精純微妙。何以故？於諸大乘契經、應頌、授記、諷頌、譬喻、本生、方廣、希法、論議中得。善男子！獲斯本母，寂靜解脫何假多耶。猶如收精稻穀，於已舍宅器盛盈滿日曝令乾，擣治扇颺棄彼糠皮。何以故？為收精米。如是餘異瑜伽，如彼糠皮。於一切瑜伽中，此六字大明王如糠米見。善男子！菩薩為斯法故，行施波羅蜜多及持戒、忍辱、精進、靜慮、般若波羅蜜多。善男子！此六字大明王難得值遇，但念一遍，是人當得一切如來以衣服飲食湯藥及座臥等資具一切供養。」爾時除蓋障菩薩白法師言：「與我六字大明陀羅尼。」時彼法師正念思惟，而於虛空忽有聲云：「聖者！與是六字大明王。」時彼法師思惟：「是聲從何而出？」於虛空中復出聲云：「聖者！今此菩薩加行志求冥應，與是六字大明王矣。」時彼法師觀見虛空中蓮華手蓮華吉祥，如秋月色，髮髻寶冠頂戴，一切智殊妙莊嚴。見如是身相，法師告除蓋障言：「善男子！觀自在菩薩摩訶薩可令與汝六字大明王陀羅尼。汝應諦聽。」時彼合掌虔恭，聽是六字大明王陀羅尼曰：
Then Removing All Obstacles Bodhisattva said to the World-Honored One, "I shall follow the Buddha's teachings." Thereupon, he set out with countless bodhisattvas, renunciants, elders, boys, and girls, wishing to make offerings. They carried celestial canopies and various offering items—precious crowns, earrings, adornments, garlands, finger rings, bracelets, fine garments of kāśika silk, and bedding. They also bore many kinds of exquisite flowers: blue lotuses, red lotuses, fragrant lotuses, mandārava flowers, great mandārava flowers, mañjūṣaka flowers, great mañjūṣaka flowers, and udumbara flowers. There were also various tree blossoms: campaka flowers, karavīra flowers, pāṭala flowers, atimuktaka flowers, varṣikā flowers, kuntala flowers, sumanā flowers, and mallikā flowers. Mandarin ducks, white cranes, and egrets flew alongside them. They carried a hundred types of leaves in hues of blue, yellow, red, white, and crystal. They also bore various precious fruits. Holding these offerings, they traveled to the great city of Varanasi and approached the Dharma teacher's abode. Upon arriving, they bowed their heads to his feet. Though they saw the teacher's moral conduct lacking in purity and his demeanor unrefined, they still made grand offerings of canopies, gifts, incense, flowers, garments, and ornaments. When finished, they stood with palms together before the teacher and said: "Great Dharma treasury! You are the treasury of nectar, the deep ocean of truth, vast as space itself. All people listen to your teachings. When you teach, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, mahoragas, and other beings beyond humans all gather to hear your words. Like great vajra, you free beings from the bonds of cyclic existence. All who gain such merit will be freed. The people of Varanasi who see you regularly have their sins burned away, as fire consumes a forest. The Tathāgata, worthy and fully enlightened, knows you well. Now countless hundreds of thousands of kotis of nayutas of bodhisattvas have come to pay homage. Great Brahmā, Nārāyaṇa, Maheśvara, the sun god, moon god, wind god, water god, fire god, King Yama, and the Four Great Kings all come to make offerings."
Then the Dharma teacher replied: "Good man! Are you joking, or do you truly seek something? Holy one, do you wish to liberate the world from the suffering of cyclic existence? Good man! Whoever obtains this six-syllable King of Great Mantras will remain unstained by greed, hatred, and delusion—just as refined gold cannot be tainted by dust. Likewise, good man, this Mantra of the King of the Six Syllables purifies whoever carries it on their person, freeing them from the afflictions of greed, hatred, and delusion."
At that moment, Removing All Obstacles Bodhisattva grasped the teacher's feet and said: "I lack clear vision and have lost the wonderful path—who will guide me? I thirst for the Dharma; please grant me its nectar. Until I attain supreme perfect enlightenment, help me firmly abide in the seeds of awakening, with pure body and unbreakable virtues, so that all beings may gain this Dharma."
The people said: "Do not be stingy. We beg you, teacher, to give us the Dharma of the King of the Six Syllables, so we may swiftly realize unsurpassed perfect enlightenment, turn the twelve wheels of Dharma, and rescue all beings from suffering. This teaching of the King's Dharma was never heard before. Now grant us this mantra, be a refuge for the helpless, a bright torch in the darkness."
Then that teacher said: "This six-syllable King of Great Mantras is extremely rare to encounter. It is like indestructible vajra, like seeing supreme wisdom, like inexhaustible wisdom, like the Tathāgata's pure wisdom, like entering supreme liberation, freed from greed, hatred, delusion, and all suffering. It is like meditative absorption of liberation—samādhi and samāpatti—and like entering all teachings, beloved by the holy assembly at all times. If a good man, seeking liberation, honors various heretical paths—worshiping Indra, the white-robed, the blue-robed, the sun god, Maheśvara, Nārāyaṇa, or engaging in naked asceticism—he will not find liberation. Such practices only bring delusion and fatigue, being empty in name alone. How then could the gods—Great Brahmā, Indra, Nārāyaṇa, Maheśvara, sun, moon, wind, water, fire, King Yama, and the Four Great Kings—seek my six-syllable King? Because when they obtain it, they gain liberation. Removing All Obstacles! The Perfection of Wisdom, mother of all Tathāgatas, proclaimed this King of the Six Syllables, and all Buddhas, worthy and fully enlightened, with all bodhisattvas, honor it with palms together. Good man! This Dharma is the most supreme, pure, and subtle in the Great Vehicle. Why? Because it is found in the great sūtras, verses, prophecies, hymns, parables, past-life stories, expansive teachings, marvels, and treatises. Good man! When you gain this mother of teachings, how much more is needed for peaceful liberation? It is like harvesting fine rice: you gather it, store it in vessels, dry it in the sun, thresh and winnow it, discarding the husks. Why? To keep the pure grain. Likewise, other, lesser yogic practices are like the husks. Among all yogas, this King of the Six Syllables is like the polished rice. Good man! A bodhisattva, for the sake of this Dharma, practices the perfection of giving, moral discipline, patience, diligence, meditative concentration, and wisdom. Good man! This King is rarely encountered. Whoever merely recites it once receives offerings of clothing, food, drink, medicine, bedding, and all necessities from all Tathāgatas."
Then Removing All Obstacles Bodhisattva said to the teacher: "Grant me this six-syllable Great Mantra." The Dharma teacher then entered focused contemplation; suddenly a voice arose in the sky: "Holy one! Give this King of the Six Syllables." The teacher pondered, "From where does this voice come?" Again, from the sky came the sound: "Holy one! This bodhisattva, through devoted effort, has earned this response. Give him the King." The teacher then beheld in the sky Padmapāṇi, the Lotus-Bearing Auspicious One, radiant as the autumn moon, crowned with jeweled locks, embodying supreme knowledge. Seeing this noble form, the teacher told Removing All Obstacles: "Good man! Avalokiteśvara Bodhisattva Mahāsattva can grant this Dhāraṇī of the King of the Six Syllables. Listen with care." Then, joining his palms with devotion, Removing All Obstacles listened to this dhāraṇī of the King of Six Syllables:
oṃ maṇi padme hūṃ
「唵(引)麼抳鉢訥銘(二合引)吽(引)」
"Om Mani Padme Hum"
於是與彼陀羅尼時，其地悉皆六種震動。除蓋障菩薩得此三摩地時，復得微妙慧三摩地、發起慈悲三摩地、相應行三摩地。得是三摩地已，時除蓋障菩薩摩訶薩以四大洲滿中七寶奉獻供養法師。於是法師告言：「今所供養，未直一字，云何供養？六字大明不受汝供。善男子！汝是菩薩聖者，非非聖者。」彼除蓋障復以價直百千真珠瓔珞供養法師，時彼法師言：「善男子！當聽我言。汝應持此供養釋迦牟尼如來應正等覺。」爾時除蓋障菩薩頭面禮法師足已，既獲滿足其意，辭彼而去，而復往詣祇陀林園。到已，頂禮佛足。
爾時世尊釋迦牟尼如來應正等覺告言：「善男子！知汝已有所得。」「如是。世尊！」而於是時有七十七俱胝如來應正等覺皆來集會，彼諸如來同說陀羅尼曰：
「曩莫(入)颯鉢哆(二合引)喃(引)(二)三藐訖三(二合)沒馱(三)句(引)致喃(引)(四)怛儞也(二合反)他(去)(五)唵(引)左肆(引)祖隷(引)噂(上)禰(引)(六)娑嚩(二合引)賀(引七)」
於是七十七俱胝如來應正等覺說此陀羅尼時，「彼觀自在菩薩身有一毛孔名日光明，是中有無數百千萬俱胝那庾多菩薩。於彼日光明毛孔中，復有一萬二千金山，其一一山各千二百峯，其山周匝蓮華色寶以為莊嚴。而於周匝有天摩尼寶適意園林，又有種種天池，又有無數百千萬金寶莊嚴樓閣，上懸百千衣服真珠瓔珞。彼樓閣中有微妙如意寶珠，供給彼諸菩薩摩訶薩一切所須資具。時諸菩薩入樓閣中而念六字大明，是時見涅盤地。到彼涅盤之地，見於如來。觀見觀自在菩薩摩訶薩，心生歡喜。於是菩薩出彼樓閣往經行處。而於其中有諸寶園，而復往詣浴池，復往蓮華色寶山，在於一面結跏趺坐而入三昧。如是，善男子！菩薩住彼毛孔。善男子！復有毛孔名帝釋王，其中有無數百千萬俱胝那庾多不退轉菩薩。於是帝釋王毛孔中，復有八萬天金寶山，於其山中有如意摩尼寶名蓮華光，隨彼菩薩心所思惟皆得成就。時彼菩薩於彼山中，若念飲食無不滿足，而無輪迴煩惱之苦，恒時思惟其身，無異思惟。善男子！復有毛孔名曰大藥，於中有無數百千萬俱胝那庾多初發心菩薩。善男子！於彼毛孔有九萬九千山。於此山中有金剛寶窟、金寶窟、銀寶窟、帝青寶窟、蓮華色寶窟、綠色寶窟、玻胝迦色寶窟。如是山王有八萬峯，種種適意摩尼及諸妙寶莊嚴其上。於彼峯中有彥達嚩眾，恒奏樂音。彼初發心菩薩，思惟空、無相、無我，生苦老苦病苦死苦、愛別離苦、怨憎會苦，墮阿鼻地獄苦、墮黑繩地獄諸有情苦、墮餓鬼趣諸有情苦。作是思惟時，結跏趺坐而入三昧，於彼山中而住。善男子！有一毛孔名繢畫王，是中有無數百千萬俱胝那庾多緣覺眾，現火焰光。於彼毛孔有百千萬山王，彼諸山王七寶莊嚴，復有種種劫樹金銀為葉，無數百寶種種莊嚴，上懸寶冠珥璫衣服種種瓔珞，懸諸寶鈴憍尸迦衣，復有金銀寶鈴震響丁丁，如是劫樹充滿山中。無數緣覺於彼而住，常說契經、應頌、授記、諷頌、譬喻、本生、方廣、希法、論議如是之法。除蓋障！時諸緣覺出彼毛孔。最後有一毛孔名曰幡王，廣八萬踰繕那，於中有八萬山種種妙寶及適意摩尼以為嚴飾。彼山王中有無數劫樹、無數百千萬栴檀香樹、無數百千萬大樹，復有金剛寶地。復有九十九樓閣，上懸百千萬金寶真珠瓔珞衣服。於彼毛孔如是出現。」為除蓋障說已。
爾時佛告阿難陀：「若有不知業報，於精舍內洟唾及大小便利等，今為汝說。若於常住地洟唾者，是人生於娑羅樹中為針口蟲，經十二年。若於常住地大小便利者，是人於波羅柰大城大小便利中生為穢污蟲。若私用常住齒木者，墮在龜魚及摩竭魚中生。若盜用常住油麻米豆等者，墮在餓鬼趣中，頭髮蓬亂身毛皆竪，腹大如山其咽如針，燒燃枯燋唯殘骸骨，是人受斯苦報。若輕慢眾僧者，是人當墮貧賤家生，隨所生處根相不具，背傴矬陋。捨是身已而復生處，多病痟瘦手足攣躄，而有膿血盈流其身、零落身肉，經百千萬歲受斯苦報。若盜用常住地者，墮大號叫地獄中，口吞鐵丸，脣齒齗㗁及其咽喉悉燒爛壞，心肝腸胃遍體燋然。時有苾芻言業風吹彼，死而復活。於是閻魔獄卒驅領罪人，彼自業感生於大舌，有百千萬鐵犁耕彼舌上，受是苦報經多千萬年。於此地獄出已，復入大火鑊地獄。彼有閻魔獄卒驅領罪人，以百千萬針刺其舌上，業力故活。驅至火坑而擲入中，又驅至奈河而擲入中，而亦不死。如是展轉入餘地獄，經歷三劫。是人復於南贍部洲貧賤家生，其身盲瞑，受斯苦報。慎勿盜用常住財物。若苾芻持戒，應受持三衣。若入王宮，應當披持第一大衣。若常眾中，應當披持第二衣。若作務時，或入村落、或入城隍、或道行時，應當披持第三衣。苾芻應如是受持三衣。若得戒、得功德、得智慧，我說苾芻應持是戒，不得盜用。常住財物猶如火坑、常住如毒藥、常住如重擔，毒藥可能救療，若盜用常住物者無能救濟。」爾時具壽阿難陀白世尊言：「如佛教勅，當具行學。若苾芻受持別解脫，應善安住守護世尊學處。」時具壽阿難陀頂禮佛足，遶已而退。時諸大聲聞，各各退還本處。一切世間天、龍、藥叉、彥達嚩、阿蘇囉、蘖嚕拏、緊那囉、摩護囉誐、人非人等，聞佛說已，歡喜信受，禮佛而退。
佛說大乘莊嚴寶王經卷第四