English
English version: Because of purity; all karmas equally manifest as complete enlightenment, because the great Bodhi has the nature of all distinctions and non-distinctions. Vajrapani! If anyone hears these four dharmas of origination, recites and upholds them, even if they commit immeasurable grave sins in this life, they will surely transcend all evil realms, and even sit at the Bodhi tree, quickly attaining unsurpassed complete enlightenment. At that time, the Bhagavan, having spoken thus, wishing to further clarify this meaning, smiled with joy, held the wisdom fist mudra, and spoke the mind of the equality of all dharmas' nature: 'A (extended, repeated)' At that time, Sakyamuni Tathagata, who tames the untamed, again spoke the most supreme principle of the origination of Prajnaparamita, the equality of all dharmas. Namely: 'Because desire has no conceptual proliferation, anger also has no conceptual proliferation; because anger has no conceptual proliferation, delusion also has no conceptual proliferation; because delusion has no conceptual proliferation, all dharmas have no conceptual proliferation; because all dharmas have no conceptual proliferation, it should be known that Prajnaparamita also has no conceptual proliferation.' Vajrapani! If anyone hears this principle, upholds and recites it, even if they harm all sentient beings in the three realms, they will not fall into evil realms, and for the sake of taming, they will quickly attain unsurpassed complete enlightenment. At that time, the great Bodhisattva Vajrapani, wishing to further clarify this meaning, held the subjugating the three worlds mudra, with a lotus-like face smiling and frowning with anger, gazing fiercely, revealing sharp teeth, standing in a subjugating posture, and spoke this Vajra Humkara heart: 'Hum (short)' At that time, the Bhagavan, the Tathagata who has attained the self-nature pure dharma nature, again spoke the principle of Prajnaparamita, which originates from the wisdom seal of the equality of all dharmas, the contemplation of self-existence. Namely: 'Because all desires in the world are pure, all anger is also pure; because all defilements in the world are pure, all sins are also pure; because all dharmas in the world are pure, all sentient beings are also pure; because all wisdom and knowledge in the world are pure, Prajnaparamita is also pure.' Vajrapani! If anyone hears this principle, upholds and recites it, and contemplates its meaning, even if they dwell in desires, they will be like a lotus flower, not defiled by the dust of external defilements, and will quickly attain unsurpassed -------------------------------------------------------------------------------- 正等菩提。”
Chinese
时薄伽梵观自在大菩萨，欲重显明此义故，熙怡微笑，作开敷莲花势，观欲不染，说一切群生种种色心： “纥唎(二合、引、入)” 时薄伽梵一切三界主如来，复说一切如来灌顶智藏般若理趣。所谓：“以灌顶施故，能得三界法王位；义利施故，得一切意愿满足；以法施故，得圆满一切法；资生施故，得身口意一切安乐。” 时虚空藏大菩萨，欲重显明此义故，熙怡微笑，以金刚宝鬘自系其首，说一切灌顶三么耶宝心： “怛览(二合、引)” 时薄伽梵得一切如来智印如来，复说一切如来智印加持般若理趣。所谓：“持一切如来身印，即为一切如来身；持一切如来语印，即得一切如来法；持一切如来心印，即证一切如来三摩地；持一切如来金刚印，即成就一切如来身口意业最胜悉地。金刚手！若有闻此理趣，受持读诵作意思惟，得一切自在、一切智智、一切事业、一切成就，得一切身口意金刚性、一切悉地，疾证无上正等菩提。” 时薄伽梵，为欲显明此义故，熙怡微笑，持金刚拳大三么耶印，说此一切坚固金刚印悉地三么耶自真心： “恶” 时薄伽梵一切无戏论如来，复说转字轮般若理趣。所谓：“诸法空，与无自性相应故；诸法 现代汉语译本 ‘正等菩提’。 当时，薄伽梵（Bhagavan，意为世尊）观自在菩萨（Avalokiteśvara Bodhisattva，意为观世音菩萨），为了再次阐明这个道理，面带喜悦的微笑，做出莲花盛开的姿势，观察欲望而不被其污染，宣说一切众生种种的色和心： ‘纥唎（hrih，种子字，表示大悲心）’ 当时，薄伽梵，一切三界之主如来（Tathagata，意为如来），又宣说一切如来灌顶智藏般若理趣。所谓：‘以灌顶的布施，能够得到三界法王的地位；以义利的布施，得到一切意愿的满足；以法的布施，得到圆满一切法；以资生的布施，得到身口意一切安乐。’ 当时，虚空藏大菩萨（Akasagarbha Bodhisattva，意为虚空藏菩萨），为了再次阐明这个道理，面带喜悦的微笑，用金刚宝鬘装饰自己的头，宣说一切灌顶三昧耶（Samaya，意为誓言）宝心： ‘怛览（tram，种子字，表示救度）’ 当时，薄伽梵，得到一切如来智印的如来，又宣说一切如来智印加持般若理趣。所谓：‘持一切如来身印，即为一切如来身；持一切如来语印，即得一切如来法；持一切如来心印，即证一切如来三摩地（Samadhi，意为禅定）；持一切如来金刚印，即成就一切如来身口意业最殊胜的成就。金刚手（Vajrapani，意为金刚手菩萨）！如果有听闻这个道理，受持读诵，作意思惟，就能得到一切自在、一切智智、一切事业、一切成就，得到一切身口意金刚性、一切悉地（Siddhi，意为成就），迅速证得无上正等菩提。’ 当时，薄伽梵，为了阐明这个道理，面带喜悦的微笑，持金刚拳大三昧耶印，宣说这个一切坚固金刚印悉地三昧耶自真心： ‘恶（ah，种子字，表示空性）’ 当时，薄伽梵，一切无戏论如来，又宣说转字轮般若理趣。所谓：‘诸法空，与无自性相应故；诸法’
English
English version 'Perfect Enlightenment'. Then, the Bhagavan (the Blessed One), Avalokiteśvara Bodhisattva (the Bodhisattva who observes the sounds of the world), wishing to further clarify this meaning, smiled joyfully, made the gesture of an opening lotus flower, observed desire without being tainted by it, and spoke of the various forms and minds of all beings: 'Hrih (seed syllable representing great compassion)' Then, the Bhagavan, the Tathagata (Thus Gone One), the lord of all three realms, again spoke of the Prajna (wisdom) principle of the treasury of all Tathagatas' empowerment wisdom. Namely: 'By the giving of empowerment, one can attain the position of the Dharma King of the three realms; by the giving of benefit, one obtains the fulfillment of all wishes; by the giving of Dharma, one obtains the perfection of all Dharmas; by the giving of necessities, one obtains all happiness of body, speech, and mind.' Then, Akasagarbha Bodhisattva (the Bodhisattva who embodies the space), wishing to further clarify this meaning, smiled joyfully, adorned his head with a Vajra (diamond) jewel garland, and spoke of the essential heart of all empowerment Samaya (vow): 'Tram (seed syllable representing salvation)' Then, the Bhagavan, the Tathagata who has obtained the wisdom seal of all Tathagatas, again spoke of the Prajna principle of the empowerment of the wisdom seal of all Tathagatas. Namely: 'Holding the body seal of all Tathagatas is the same as the body of all Tathagatas; holding the speech seal of all Tathagatas, one obtains the Dharma of all Tathagatas; holding the mind seal of all Tathagatas, one realizes the Samadhi (meditative absorption) of all Tathagatas; holding the Vajra seal of all Tathagatas, one achieves the most supreme Siddhi (accomplishment) of all Tathagatas' body, speech, and mind. Vajrapani (the Bodhisattva who holds the Vajra)! If anyone hears this principle, receives, upholds, recites, and contemplates it, they will obtain all freedom, all wisdom, all activities, all accomplishments, obtain the Vajra nature of all body, speech, and mind, all Siddhis, and quickly realize unsurpassed perfect enlightenment.' Then, the Bhagavan, wishing to clarify this meaning, smiled joyfully, held the great Samaya seal of the Vajra fist, and spoke this essential heart of all firm Vajra seal Siddhi Samaya: 'Ah (seed syllable representing emptiness)' Then, the Bhagavan, the Tathagata of all non-conceptualization, again spoke of the Prajna principle of turning the wheel of letters. Namely: 'All Dharmas are empty, because they correspond to no self-nature; all Dharmas' --------------------------------------------------------------------------------
Chinese
无相，与无相性相应故；诸法无愿，与无愿性相应故；诸法光明，般若波罗蜜多清净故。” 时文殊师利童真，欲重显明此义故，熙怡微笑，以自剑挥斫一切如来已，说此般若波罗蜜多最胜心： “庵” 时薄伽梵一切如来入大轮如来，复说入大轮般若理趣。所谓：“入金刚平等，则入一切如来法轮；入义平等，则入大菩萨轮；入一切法平等，则入妙法轮；入一切业平等，则入一切事业轮。” 时才发心转法轮大菩萨，欲重显明此义故，熙怡微笑，转金刚轮说一切金刚三么耶心： “吽” 时薄伽梵一切如来种种供养藏广大仪式如来，复说一切供养最胜出生般若理趣。所谓：“发菩提心，则为于诸如来广大供养；救济一切众生，则为于诸如来广大供养；受持妙典，则为于诸如来广大供养；于般若波罗蜜多，受持读诵，自书教他书，思惟修习，种种供养，则为于诸如来广大供养。” 时虚空库大菩萨，欲重显明此义故，熙怡微笑，说此一切事业不空三么耶一切金刚心： “唵” 时薄伽梵能调持智拳如来，复说一切调伏智藏般若理趣。所谓：“一切有情平等故，忿怒平等；一切有情调伏故，忿怒调伏；一切有情法性故，忿怒法性；一切有情金刚性故，忿怒金刚 现代汉语译本：‘无相’，是因为它与无相的本性相应；‘诸法无愿’，是因为它与无愿的本性相应；‘诸法光明’，是因为般若波罗蜜多（智慧的完美）清净的缘故。 当时，文殊师利（Manjusri）童真，为了再次阐明这个道理，面带喜悦的微笑，用自己的剑砍向一切如来（Tathagata），然后说了这个般若波罗蜜多最殊胜的心咒： ‘庵’ 当时，薄伽梵（Bhagavan，世尊）一切如来进入大轮如来（Mahacakra Tathagata）的境界，又说了进入大轮般若的理趣。所谓：‘进入金刚平等，就进入一切如来的法轮（Dharmacakra）；进入义平等，就进入大菩萨轮；进入一切法平等，就进入妙法轮；进入一切业平等，就进入一切事业轮。’ 当时，刚发心转法轮的大菩萨，为了再次阐明这个道理，面带喜悦的微笑，转动金刚轮，说了所有金刚三昧耶（Samaya，誓言）的心咒： ‘吽’ 当时，薄伽梵一切如来，以种种供养藏广大仪式如来（Sarvapujamegha Tathagata），又说了所有供养最殊胜的出生般若的理趣。所谓：‘发菩提心（Bodhicitta，觉悟之心），就是对诸如来最广大的供养；救济一切众生，就是对诸如来最广大的供养；受持妙典，就是对诸如来最广大的供养；对于般若波罗蜜多，受持读诵，自己书写教他人书写，思惟修习，种种供养，就是对诸如来最广大的供养。’ 当时，虚空库大菩萨（Akasagarbha Bodhisattva），为了再次阐明这个道理，面带喜悦的微笑，说了这个一切事业不空三昧耶的一切金刚心咒： ‘唵’ 当时，薄伽梵能调持智拳如来（Vajramusti Tathagata），又说了一切调伏智藏般若的理趣。所谓：‘一切有情（Sattva，众生）平等，所以忿怒平等；一切有情调伏，所以忿怒调伏；一切有情法性，所以忿怒法性；一切有情金刚性，所以忿怒金刚。
English
English version: 'No-form' because it corresponds with the nature of no-form; 'all dharmas are without aspiration' because it corresponds with the nature of no-aspiration; 'all dharmas are luminous' because of the purity of Prajnaparamita (Perfection of Wisdom). At that time, Manjusri (Manjusri) the pure youth, wishing to further clarify this meaning, smiled joyfully, and after striking all the Tathagatas (Thus Come Ones) with his own sword, spoke this supreme heart of Prajnaparamita: 'Am' At that time, Bhagavan (Blessed One) all the Tathagatas entered the realm of Mahacakra Tathagata, and further spoke of the principle of entering the Mahacakra Prajna. Namely: 'Entering Vajra equality, one enters the Dharma wheel of all Tathagatas; entering the equality of meaning, one enters the wheel of great Bodhisattvas; entering the equality of all dharmas, one enters the wondrous Dharma wheel; entering the equality of all actions, one enters the wheel of all activities.' At that time, the great Bodhisattva who had just resolved to turn the Dharma wheel, wishing to further clarify this meaning, smiled joyfully, turned the Vajra wheel, and spoke the heart mantra of all Vajra Samayas (vows): 'Hum' At that time, Bhagavan all the Tathagatas, with Sarvapujamegha Tathagata (All-Offering Cloud Tathagata), further spoke of the principle of the most supreme birth of all offerings Prajna. Namely: 'Generating Bodhicitta (the mind of enlightenment) is the greatest offering to all Tathagatas; saving all sentient beings is the greatest offering to all Tathagatas; upholding the wondrous scriptures is the greatest offering to all Tathagatas; regarding Prajnaparamita, upholding, reciting, writing oneself and teaching others to write, contemplating and practicing, all kinds of offerings, are the greatest offerings to all Tathagatas.' At that time, Akasagarbha Bodhisattva (Space Treasury Bodhisattva), wishing to further clarify this meaning, smiled joyfully, and spoke this all-activity non-emptiness Samaya, the heart mantra of all Vajras: 'Om' At that time, Bhagavan Vajramusti Tathagata (Diamond Fist Tathagata), who can subdue with wisdom, further spoke of the principle of all subduing wisdom treasury Prajna. Namely: 'All sentient beings (Sattva) are equal, therefore anger is equal; all sentient beings are subdued, therefore anger is subdued; all sentient beings are of the nature of Dharma, therefore anger is of the nature of Dharma; all sentient beings are of the nature of Vajra, therefore anger is Vajra.' -------------------------------------------------------------------------------- 性。何以故？一切有情调伏，则为菩提。”