English
English version 'All dharmas are equal. All worlds are equal. All beings are equal. Geyi (name of a person)! This is how a Bodhisattva accomplishes four dharmas and attains the Acceptance of the Non-origination of Dharmas (Anutpattika-dharma-kshanti).' 'Furthermore, accomplishing four dharmas. What are the four? To delight in the Four Emptinesses (sì kōng, Buddhist term, referring to the emptiness of all things). To delight in the Three Doors of Liberation through Great Compassion (dà bēi sān jiě tuō mén, Buddhist term, referring to the three paths to liberation through compassion). To delight in the expedient Six Paramitas (fāng biàn liù bō luó mì, Buddhist term, referring to the six perfections). To delight in Dhyana (chán dìng, Buddhist term, referring to meditation) and the Five Supernormal Powers (wǔ shén tōng, Buddhist term, referring to the five supernatural abilities). These are the four.' 'Furthermore, accomplishing four dharmas. What are the four? Understanding that the nature of the Skandhas (yīn xìng, Buddhist term, referring to the aggregates that constitute individual existence) is Bodhi (pú tí, Buddhist term, referring to enlightenment). Knowing that the nature of the Dhatus (zhū jiè xìng, Buddhist term, referring to the elements that constitute the world) gathers in Bodhi, believing that the nature of Bodhi is the nature of the Dhatus. Knowing that the nature of the Ayatanas (zhū rù xìng, Buddhist term, referring to the sense bases) gathers in Bodhi, observing the Ayatanas with the nature of Bodhi. All Dharmas (yī qiè zhū fǎ, Buddhist term, referring to all things and phenomena) gather in Bodhi, the nature of Bodhi is the nature of all Dharmas, with unwavering certainty. These are the four.' 'Furthermore, accomplishing four dharmas. What are the four? Knowing that all Dharmas (yī qiè fǎ, Buddhist term, referring to all things and phenomena) abide in Reality (shí jì, Buddhist term, referring to the true nature of reality) without wavering. Knowing that all Dharmas abide in Suchness (rú, Buddhist term, referring to the true nature of reality). Believing that the Dharmas of the three times (sān shì fǎ, Buddhist term, referring to the phenomena of the past, present, and future) have an equal and indestructible nature. Observing that all Dharmas are equal, like the nature of space. Geyi! This is how a Bodhisattva accomplishes four dharmas and attains the Acceptance of the Non-origination of Dharmas.' When this Dharma was being spoken, five hundred Bodhisattvas attained the Acceptance of the Non-origination of Dharmas, and the Deva Geyi (Geyi tiān zǐ, name of a person) attained the Acceptance of Compliance. At that time, the World-Honored One was about to seal this Dharma Sutra and said to the Venerable Ananda (Ā nán, name of a person): 'Ananda! Receive and uphold this Sutra, named ‘The Sutra of the King Kinnara of the Great Tree Entering into the Practice of All Dharma Methods’ (Dà shù jǐn nuó luó wáng rù zuò yī qiè fǎ mén xíng jīng).' The Venerable Ananda replied: 'World-Honored One! I have already received and upheld it. This has never happened before. World-Honored One! This Sutra is extremely profound and subtle, its meaning is definite, and its words are adorned. World-Honored One! No other Sutra can surpass this Sutra; now there is nothing that is not revealed in this Sutra. World-Honored One! I have obtained the light of the Dharma before my eyes, no Sutra is like this Sutra; I now realize that I have obtained hundreds of thousands of millions of merits in this Sutra. World-Honored One! I now enter the state of Sravaka (shēng wén wèi, Buddhist term, referring to the state of a disciple who attains enlightenment by hearing the Buddha's teachings) with my limited wisdom, and having heard this Sutra, I can still obtain such great light of the Dharma, how much more so for a Bodhisattva-Mahasattva (pú sà mó hē sà, Buddhist term, referring to a great Bodhisattva) who has accomplished a vessel of Dharma like a boundless ocean, fearless great wisdom, cultivates all Dharmas, and is an uninvited friend to all beings, with boundless great wisdom, how many Dharma doors will they obtain upon hearing such a Dharma?' --------------------------------------------------------------------------------
Chinese
佛言：“阿难！若是三千大千世界一切所有日月光明，是菩萨等所得法明，一毛孔光悉能隐蔽是诸日月所有光明。阿难！若佛如来一切毛孔悉放光明，是诸光明悉有智慧。何以故？佛诸所有皆智慧故。阿难！如来有此智慧光明，如来以此智慧光明，能知一切众生心行。若有众生闻此经者，皆当得是大慧明照；若书写受持读诵通利，于大众中广为人说，正念思惟如说修行，是人终不离菩提心，教化众生大悲庄严，着大慈铠为除众魔。阿难当知，如是之人定趣道场。” 尔时阿难白言：“世尊！以佛力故，我今已受持此经法。世尊！若有善男子、善女人！受持此经读诵书写，于大众中广为人说得几功德？” 佛言：“阿难！若有菩萨善男子、善女人！于初日分以满三千大千世界所有七宝，施须陀洹、斯陀含、阿那含、阿罗汉及诸缘觉乃至诸佛，如是日中、日没、初中后夜，如上布施满于千岁。阿难！汝意云何？是善男子善女人！所得功德宁为多不？” “甚多。世尊！甚多。善逝！世尊！若于一日，所得功德无量无边，况复千岁？” 佛言：“阿难！我今唱令是善男子善女人！为得菩提、为化众生、为转法轮，受持是经读诵书写，于大众中广为显示，其福为胜，何况复能如说修行？阿难 现代汉语译本 佛说：‘阿难（Ananda）！如果三千大千世界中所有日月的光明，这些菩萨所得到的法明，他们身上一个毛孔所发出的光芒，就完全能够遮蔽所有日月的光明。阿难（Ananda）！如果佛如来的一切毛孔都放出光明，这些光明都具有智慧。为什么呢？因为佛所拥有的一切都是智慧。阿难（Ananda）！如来具有这种智慧光明，如来凭借这种智慧光明，能够了解一切众生的心念和行为。如果有众生听闻这部经，都应当获得这种大智慧光明照耀；如果有人书写、受持、读诵、通晓并理解这部经，在大众之中广泛地为人解说，以正念思维，按照经中所说的去修行，这个人终究不会离开菩提心（Bodhi-citta），教化众生，以大悲心庄严自己，身披大慈悲的铠甲来降伏一切魔障。阿难（Ananda），你应该知道，这样的人必定会走向觉悟的道场。’ 这时，阿难（Ananda）禀告佛说：‘世尊！凭借佛的力量，我现在已经受持了这部经。世尊！如果有善男子、善女人，受持这部经，读诵、书写，在大众之中广泛地为人解说，能获得多少功德呢？’ 佛说：‘阿难（Ananda）！如果有菩萨、善男子、善女人，在每天的初日分（一天的开始）用充满三千大千世界的所有七宝，布施给须陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一来果）、阿那含（Anagamin，不来果）、阿罗汉（Arhat，无学果）以及诸位缘觉（Pratyekabuddha，独觉）乃至诸佛，这样在日中、日没、初夜、中夜、后夜，都像上面那样布施，持续满一千年。阿难（Ananda）！你认为怎么样？这位善男子、善女人所获得的功德难道不多吗？’ ‘非常多，世尊（Lokajyestha）！非常多，善逝（Sugata）！世尊（Lokajyestha）！如果只是一天，所获得的功德就已经无量无边，更何况是持续一千年呢？’ 佛说：‘阿难（Ananda）！我现在宣布，这位善男子、善女人，为了获得菩提（Bodhi）、为了教化众生、为了转法轮（Dharmacakra），受持这部经，读诵、书写，在大众之中广泛地为人宣讲，他的福德更为殊胜，更何况还能按照经中所说的去修行呢？阿难（Ananda）！’
English
English version The Buddha said: 'Ananda! If all the light of the sun and moon in the three thousand great thousand worlds were compared to the Dharma light obtained by these Bodhisattvas, the light from a single pore of their skin would completely obscure all the light of those suns and moons. Ananda! If the Tathagata Buddha were to emit light from every pore, all these lights would possess wisdom. Why? Because everything the Buddha possesses is wisdom. Ananda! The Tathagata possesses this light of wisdom, and with this light of wisdom, the Tathagata can know the thoughts and actions of all sentient beings. If there are sentient beings who hear this sutra, they should all obtain this great wisdom and illuminating light. If they write, receive, uphold, recite, understand, and fluently explain it, and widely proclaim it to the assembly, contemplating with right mindfulness and practicing as it says, such a person will never depart from the Bodhi-citta (mind of enlightenment), will educate sentient beings, adorn themselves with great compassion, and wear the armor of great loving-kindness to eliminate all demons. Ananda, you should know that such a person is definitely heading towards the place of enlightenment.' At that time, Ananda (Ananda) said to the Buddha: 'World Honored One! By the power of the Buddha, I have now received and upheld this sutra. World Honored One! If there are good men and good women who receive, uphold, recite, and write this sutra, and widely proclaim it to the assembly, how much merit will they obtain?' The Buddha said: 'Ananda! If there are Bodhisattvas, good men, and good women who, in the first part of the day, use all the seven treasures filling the three thousand great thousand worlds to make offerings to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and all Pratyekabuddhas (solitary Buddhas), and even to all Buddhas, and do so in the middle of the day, at sunset, and in the first, middle, and last parts of the night, making offerings as described above for a thousand years. Ananda! What do you think? Is the merit obtained by these good men and good women not great?' 'Very great, World Honored One (Lokajyestha)! Very great, Well-Gone One (Sugata)! World Honored One (Lokajyestha)! If the merit obtained in just one day is already immeasurable and boundless, how much more so for a thousand years?' The Buddha said: 'Ananda! I now declare that these good men and good women, for the sake of attaining Bodhi (enlightenment), for the sake of transforming sentient beings, and for the sake of turning the Dharmacakra (wheel of Dharma), receive, uphold, recite, and write this sutra, and widely proclaim it to the assembly, their merit is even more superior, let alone if they can also practice as it says? Ananda!' --------------------------------------------------------------------------------
Chinese
！若于是经受持乃至一四句偈，在大众中广为人说，其福为胜。何以故？如是之施名为法施，诸施中最。如是之施即是法施，是为胜舍，谓舍于法；是名上受，谓受于法；是名上持，谓持于法。何以故？阿难！施于法已能灭结使，财宝施已增长烦恼，是故菩萨为灭结使当行法施，佛所印可，如是法施则能摄取一切功德。 “阿难！菩萨法施有三十二功德名称。何等三十二？有正忆念。有于智慧。有于进趣。有离悭结。有少淫欲；有少瞋恚；有少愚痴。降伏自他所有结使。多人爱敬诸天赞叹。诸龙、夜叉、乾闼婆等常随守护。不空受用人之供养。衣服、饮食、卧具、医药不求而得。名称远闻。十方世界诸恶鬼等不得其便。诸佛世尊之所赞誉。守护正法持佛法藏。不堕一切诸恶道中。生于人天不以为难。不离见佛；不离闻法；不离供僧。得识宿命。生净佛土。生生之处诸根具足。得三十二相庄严之身最为上主。种陀罗尼根本种子。作无断辩智因。得智人眷属。集大智因速疾得法。不起不正忆念之心。舍离一切世间财施。得大法藏辩才无尽。阿难！菩萨法施有是三十二功德名称。” 尔时释提桓因白佛言：“世尊！我等亦当受持此经。世尊！如来涅槃后有法器众生，我要当令得闻此经，令其信解我当守护。何以 现代汉语译本： ‘如果有人对这部经受持，乃至仅仅是四句偈，并且在大众中广泛地为人宣说，他的福报是极其殊胜的。为什么呢？这样的布施称为法施，在所有的布施中是最为殊胜的。这样的布施就是法施，是殊胜的舍弃，指的是舍弃佛法；是至上的接受，指的是接受佛法；是至上的执持，指的是执持佛法。为什么呢？阿难（Ananda，佛陀的十大弟子之一）！布施佛法能够灭除烦恼结使，而布施财宝反而会增长烦恼，因此菩萨为了灭除烦恼结使应当行法施，这是佛所认可的，这样的法施能够摄取一切功德。 ‘阿难（Ananda，佛陀的十大弟子之一）！菩萨的法施有三十二种功德名称。是哪三十二种呢？具有正确的忆念。具有智慧。能够精进。能够脱离悭吝的束缚。减少淫欲；减少嗔恚；减少愚痴。能够降伏自己和他人的所有烦恼结使。受到很多人的爱戴和尊敬，诸天神赞叹。诸龙（Naga，印度神话中的蛇神）、夜叉（Yaksa，一种守护神）、乾闼婆（Gandharva，一种天神）等常常跟随守护。不会白白地接受人们的供养。衣服、饮食、卧具、医药不用祈求就能得到。名称远扬。十方世界的各种恶鬼等都无法加害。受到诸佛世尊的赞誉。守护正法，护持佛法宝藏。不会堕入一切恶道之中。在人道和天道中出生不是难事。不会离开见佛；不会离开听闻佛法；不会离开供养僧众。能够认识宿命。往生清净的佛土。生生世世诸根完备。得到三十二相庄严的身体，成为最尊贵的主宰。种下陀罗尼（Dharani，总持）的根本种子。造作无碍辩才智慧的因。得到有智慧的人作为眷属。积聚大智慧的因，迅速地获得佛法。不会生起不正的忆念之心。舍弃一切世间的财物布施。得到大法的宝藏，辩才无尽。阿难（Ananda，佛陀的十大弟子之一）！菩萨的法施具有这三十二种功德名称。’ 这时，释提桓因（Śakro devānām indraḥ，忉利天之主）对佛说：‘世尊！我们也应当受持这部经。世尊！如来涅槃后，如果有堪受佛法的众生，我一定要让他们听闻这部经，让他们信解，我将守护他们。为什么呢？’