English
Great diligence, in order to truly accomplish, in order to be completely liberated from the perversions of non-existence, donning the armor to liberate those not yet liberated; in order to separately examine the selflessness of all dharmas, donning the armor of not fearing the great roar of a lion; in order to realize that all dharmas are like illusions, like dreams, like mirages, donning the armor of traveling in all realms of the world; in order to abide in the complete purity of the aggregate of morality, donning the armor of adorning all realms of the world with light; in order to perfect all perfections, donning the armor of completely accomplishing the ten powers of the Tathagata; in order to do as one speaks, donning the armor of obtaining the four fearlessnesses; in order for Bodhisattvas to practice the Dharma as they have heard it, donning the armor of completely obtaining all eighteen unshared qualities of the Buddha; without elaboration, these are the ten aspects of entering into all practices of blissful conduct. Comprehending the door of no characteristics is the practice of realization, as well as contemplating the selflessness of all dharmas, realizing that the mind has no arising or ceasing, which is the irreversible ground, wherein entry and reversal are cut off, there is no permanence, no wavering, and no establishment. When this Dharma category was taught, all sentient beings who entered the body of the Tathagata, as many as the sands of the Ganges, eighty billion kotis of nayutas, became irreversible from unexcelled perfect enlightenment. There, Bodhisattva-Mahasattvas, those who surpassed calculation, those who had passed away, obtained various dharanis and kshantis, emerged from all the pores of the Tathagata's body, were amazed, bowed their heads at the feet of the Bhagavan, and went to their respective Buddha-fields in the ten directions in order to measure the mandala of the Tathagata's voice and the extent of his body. There, those Bodhisattvas who went to the eastern direction, even having passed countless immeasurable Buddha-fields in the eastern direction, could still hear the voice of the Tathagata Shakyamuni.
Chinese
其坛城是无损的，在那里也同样听到词和，义和，各种文字的音声，如是如同在如来释迦牟尼佛前听闻的法一般听闻其法。另外在那里，如来释迦牟尼佛的身也不显现生或灭，如来释迦牟尼佛的身为菩萨和声闻所遍满而显现，如来释迦牟尼佛的一个毛孔中也有菩萨和，无数的声闻等进入和出现。如是自第二个毛孔至所有毛孔之间也显现进入和出现，于十方之间也应如是说。所有具足的眷属，凡是进入世尊身中的那些，也从世尊身的毛孔中出来，以头顶礼世尊之足，绕世尊三匝后，以义和，词和，文字和，字和，音声和，各种言说赞颂世尊，于世尊前安住。之后随即欲界和，色界中的天子们降下香和，花鬘和，各种涂香之雨，也鸣响天乐，为了以天幡和，胜幢和，幢幡和，衣服和，丝绸和，饰品等供养世尊而精进。那时名为菩萨无畏正度者，向世尊所在之处合掌，对世尊如是禀告。尊者世尊，此大授记经的名字叫什么？世尊开示说：名为入一切智智之体性的陀罗尼门，名为多佛，名为众集，名为菩萨授记，名为度脱于无畏道，名为入三摩地之证悟，名为佛之
English
Its mandala is intact, and there, too, the sounds of words, meanings, and various letters are heard in the same way. Just as one hears the Dharma in the presence of the Thus-Gone One Shakyamuni, one hears its Dharma in the same way. Furthermore, there, the body of the Thus-Gone One Shakyamuni does not appear to be born or diminished, and the body of the Thus-Gone One Shakyamuni appears to be pervaded by Bodhisattvas and Hearers. Even in one pore of the Thus-Gone One Shakyamuni, Bodhisattvas and countless Hearers appear to enter and emerge. Likewise, from the second pore to all the pores, they also appear to enter and emerge, and it should be said in the same way in the ten directions. As many retinues as are complete, those who have entered the body of the Blessed One also emerge from the pores of the Blessed One's body, prostrate with their heads at the feet of the Blessed One, circumambulate the Blessed One three times, and praise the Blessed One with meanings, words, letters, syllables, sounds, and various expressions, and abide before the Blessed One. Then, immediately, the sons of the gods who dwell in the desire realm and the form realm rain down showers of incense, flower garlands, and various unguents. They also sound heavenly music and strive to make offerings to the Blessed One with heavenly banners, victory banners, streamers, clothes, silk fabrics, and ornaments. Then the Bodhisattva named Fearless Right Guide, with his palms joined together, bowed to where the Blessed One was and said to the Blessed One: Venerable Blessed One, what is the name of this great prophecy sutra? The Blessed One said: It is called the Dharani Gate that Enters into the Nature of Omniscience, it is called Many Buddhas, it is called Assembly of Many, it is called Prophecy of Bodhisattvas, it is called Deliverance on the Fearless Path, it is called Entering into the Realization of Samadhi, it is called the Buddha's
Chinese
名称也叫遍一切处宣说，也叫如海，也叫超胜算数，也叫慈悲白莲。又禀告说：尊者世尊，善男子或善女子，凡是听闻、受持、读诵此法类，乃至为他人广为如实宣说一句偈颂，能获得多少福德？佛说：我已说过此福德，现在再简略地说。凡有人听闻、受持、读诵此法类，乃至为他人广为如实宣说一句偈颂，以及未来五百世时，乃至书写受持，那将获得极多的福德。菩萨们在十个大劫中修持六度波罗蜜多的福德聚，尚且不如这般。这是什么缘故呢？是为了使与天神等众、魔等众、梵天等众、沙门婆罗门等生灵、夜叉、龙、乾闼婆、鸠槃荼、饿鬼、食肉鬼、非人、阿修罗等众所居住的世间，极度悦意，使一切疾病完全平息，使一切争斗、殴打、诤讼、辩论都得以平息，使非时的风、非时的雨、死亡和一切疾病都得以平息，使一切饥荒都得以平息，带来安乐，带来丰收， 使无病者聚集，使恐惧者无惧且安乐，使烦恼得以平息，使善根得以增长，使从三恶道之苦中解脱，使如实显示三乘之道，使获得禅定、陀罗尼和忍辱，使一切众生得以安乐，使安住于金刚座，使摧伏四魔，使圆满显现菩提之分。
English
It is also called "Manifesting Everywhere," also called "Like the Ocean," also called "Transcending Calculation," and also called "Compassionate White Lotus." Furthermore, it was requested: "Venerable Bhagavan, how much merit will a son or daughter of good family generate if they listen to, uphold, recite, and even extensively and accurately explain even a single verse of this Dharma category to others?" The Buddha said: "I have already spoken of its merit, and now I will speak of it again in brief. Whoever listens to, upholds, recites, and even extensively and accurately explains even a single verse of this Dharma category to others, and even in the future five hundred years, even writing and upholding it, will generate extremely great merit. The accumulation of merit of bodhisattvas who practice the six perfections for ten great kalpas is not like that. Why is that? It is to make the minds of the world, together with gods, demons, Brahma, ascetics and Brahmins, yakshas, nagas, gandharvas, kumbhandas, pretas, flesh-eaters, non-humans, asuras, and others, completely pleased, to completely pacify all diseases, to pacify all fighting, striking, disputes, and debates, to pacify untimely winds, untimely rains, death, and all diseases, to completely pacify all famines, to bring happiness, to bring good harvests, to gather those without illness, to make the frightened fearless and happy, to pacify afflictions, to increase the roots of virtue, to liberate from the suffering of the three lower realms, to accurately show the path of the three vehicles, to obtain samadhi, dharani, and patience, to bring comfort to all sentient beings, to sit on the Vajra Throne, to subdue the four maras, and to fully manifest the aspects of enlightenment.
Chinese
为了证得圆满菩提，为了转法轮，为了使远离七圣财的众生具有菩提的品性，为了使眷属众多，为了进入无畏的城市，所以我宣说这个法类。我应该把这个法类交给谁呢？谁能在末法五百年守护我的这个法类，并向那些执着于非法之徒的众生，以及破戒的比丘们宣说呢？心想：要让那些因贪着非法而贪着的人，以及被难以忍受的欲望所压倒的人，以及被邪法所缠绕的人，以及尚未成熟的众生，都能永不厌倦啊！这时，具足一切的眷属们以心了知了世尊的心之所想，在那眷属中也有一位名叫福德山（བསོད་ནམས་ལྷུན་པོ།）的夜叉仙人。之后，菩萨摩诃萨慈氏（བྱམས་པ།）牵着夜叉仙人福德山，献给了世尊。世尊说道：大仙人，你受持这个法类，在末法五百年，向那些不退转的菩萨，直到他们前往其他国土为止，宣说吧！也让他们生起不退转的发心吧！禀告道：尊者世尊，我会那样做的。尊者世尊，我以愿力，从八十四大劫之前，夜叉仙人行持无上正等菩提之行时，我就已经将超越计数的众生安置于四梵住，也安置于不退转地了。尊者，凡是末法五百年受持此法类者，以及凡是受持其中四句偈者，我也将亲自使他们成熟。世尊如此说道。
English
In order to attain perfect enlightenment, in order to turn the wheel of Dharma, in order to make sentient beings who are devoid of the seven noble riches possess the qualities of enlightenment, in order to have many retinues, and in order to enter the city of fearlessness, therefore I will expound this Dharma category. To whom should I entrust this Dharma category? Who will protect my Dharma category in the last five hundred years, and proclaim it to the ears of those beings who are attached to non-Dharma, and to the monks who have broken their vows? Thinking, 'May those who are attached because of attachment to non-Dharma, and those who are overwhelmed by unbearable desires, and those who are entangled by wrong Dharma, and those sentient beings who are not yet mature, all be without weariness!' Then, the retinue endowed with all things knew the complete thought of the Blessed One's mind, and in that retinue there was also a Yaksha sage named Sonam Lhunpo (བསོད་ནམས་ལྷུན་པོ།). Then, the Bodhisattva Mahasattva Maitreya (བྱམས་པ།) led the Yaksha sage Sonam Lhunpo and offered him to the Blessed One. The Blessed One said, 'Great sage, hold this Dharma category, and in the last five hundred years, proclaim it to the ears of those non-returning Bodhisattvas, until they have gone to other lands! May they also generate the non-returning mind!' He replied, 'Venerable Blessed One, I will do as you say. Venerable Blessed One, by the power of my aspiration, from eighty-four great kalpas ago, when the Yaksha sage was practicing the conduct of unsurpassed, perfect and complete enlightenment, I have already established beings who have truly transcended enumeration in the four Brahma abodes, and also established them in the non-returning ground. Venerable One, those sentient beings who will hold this Dharma category in the last five hundred years, and those who will hold even a four-line verse from it, I will also personally ripen them.' The Blessed One spoke thus.
Tibetan
། ཐམས་ཅད་དང་ལྡན་པའི་འཁོར་དེ་དང་། ལྷ་དང་། མི་དང་། ལྷ་མ་ཡིན་དང་། དྲི་ཟར་བཅས་པའི་འཇིག་རྟེན་ཡི་རངས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པ་ལ་མངོན་པར་བསྟོད་དོ།། །།འཕགས་པ་སྙིང་རྗེ་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ་རྫོགས་སོ།། །།རྒྱ་གར་གྱི་མཁན་པོ་ཛི་ན་མི་ཏྲ་དང་། སུ་རེན་དྲ་བོ་དྷི་དང་། པྲཛྙཱ་བརྨ་དང་། ཞུས་ཆེན་གྱི་ལོཙྪ་བ་བན་དེ་ཡེ་ཤེས་སྡེ་ལ་སོགས་པས་བསྒྱུར་ཅིང་ཞུས་ཏེ་གཏན་ལ་ཕབ་པ།། ། ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག་དང་ཆོས་བཞིའི་དགོས་པ་བསྡུས་ཏེ་བསྟན་པ།
Chinese
具足一切之眷属，以及天、人、非天、乾闼婆等世间皆欢喜，对薄伽梵所说显现赞叹。圣妙莲华白经，大乘经圆满。印度堪布吉那弥扎（Jinamitra），苏仁扎菩提（Surendrabodhi），般若跋摩（Prajnavarman），以及校勘大译师班智达益西德（Yeshede）等翻译、校勘并确定。 将六度与四法之要义汇集而宣说。
English
That assembly, complete with all, and the world with gods, humans, asuras, and gandharvas rejoiced and praised what the Bhagavan had spoken. The Noble White Lotus of Compassion, the Great Vehicle Sutra, is complete. It was translated, revised, and finalized by the Indian Abbot Jinamitra, Surendrabodhi, Prajnavarman, and the great translator-monk Yeshede and others. A summary of the necessity of the six perfections and the four dharmas is shown.