Chinese
“如是，舍利弗罗！多陀竭慧印三昧，诸菩萨摩诃萨于十方无所挂碍，悉使愿欲见诸佛，当内至意，昼夜行是三昧，便见一切十方诸菩萨无央数行三昧门，住于无所挂碍法，是为陀邻尼所猗门，从是中成其相，从是中成其好。如是行者，诸罪盖悉得除；诸魔事悉已过；佛所说皆审谛；佛所住及所语，无空缺，悉具足；身所行无瑕秽；意念所行净无垢。若欲晓佛所行，欲解了一切人意，令各得其所，欲起愿成佛刹者，当行是三昧。欲得佛顶中光明者，欲起比丘僧者，欲庄严其刹土者，自在所欲，作所欲行， 现代汉语译本 其福德之小，犹如芥子，相对于须弥山（Sumeru，佛教宇宙观中的中心山）而言。 如果有人在三界（Three Realms，欲界、色界、无色界）之中，出生之后便长大， 一切众生都顶戴着他，能够忍受无数劫（kalpa，极长的时间单位）。 他的身体不感到疲劳，不用做辛苦的事情， 像这样完全能够忍受，不如理解三昧（samadhi，专注的状态）。 譬如有人遍布各地，而且比劫数还要多， 用百劫中的沙子，全部用来计数。 不如昼夜努力，修行这个慧印三昧（Wisdom Seal Samadhi）， 它的福德想要比喻，不能用智慧来相比。 像这样的智者，常常与修行相伴随， 在无数劫中，譬如一粒微尘。 能够真正明白了解这个慧印三昧的人， 他的福德想要比喻，就像从大海中取一滴水。 不要执着于美好的色相，想要通过观察来见到佛（Buddha）， 不要像执着于有形之物的人，想要见到多陀竭（Tathagata，如来）。 就像须菩提（Subhuti，佛陀的弟子）那样，见到空性就是见到佛， 见到佛已经如此，一切都没有三千世界（three thousand great chiliocosms）。 ‘舍利弗罗（Sariputra，佛陀的弟子）！多陀竭（Tathagata，如来）的慧印三昧（Wisdom Seal Samadhi），诸菩萨摩诃萨（Bodhisattva-Mahasattvas，伟大的菩萨）在十方（ten directions）没有阻碍，都能实现愿望见到诸佛，应当内心至诚，昼夜修行这个三昧，便能见到一切十方诸菩萨无数修行三昧的法门，安住于没有阻碍的法中，这是陀邻尼（Dharani，总持）所依靠的法门，从中成就其相好，从中成就其美好。像这样修行的人，各种罪业都能消除；各种魔事都能度过；佛所说的一切都真实可信；佛所住的地方和所说的话，没有空缺，完全具足；身所行没有瑕疵；意念所行清净没有污垢。如果想要明白佛所行，想要了解一切人的心意，使他们各得其所，想要发起愿望成就佛刹（Buddha-field，佛的净土）的人，应当修行这个三昧。想要得到佛顶中的光明，想要建立比丘僧团（bhiksu sangha，佛教僧团），想要庄严自己的刹土，自在随心所欲，做想做的事情，’
English
English version Its blessing is like a mustard seed, compared to the edge of Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology). If a person in the Three Realms (Three Realms, the desire realm, the form realm, and the formless realm), grows up after being born, All beings wear him on their heads, able to endure countless kalpas (kalpa, an extremely long unit of time). His body does not feel tired, does not need to do hard work, Being able to endure like this completely is not as good as understanding samadhi (samadhi, a state of concentration). For example, a person is all over the place, and even more than the number of kalpas, Using the sand in a hundred kalpas, all of it is used for counting. It is not as good as working hard day and night, practicing this Wisdom Seal Samadhi, Its blessing, if you want to compare it, cannot be compared with wisdom. A wise person like this is always accompanied by practice, In countless kalpas, it is like a speck of dust. Being able to truly understand this Wisdom Seal Samadhi, His blessing, if you want to compare it, is like taking a drop from the ocean. Do not be attached to beautiful appearances, wanting to see the Buddha (Buddha) through observation, Do not be like those who are attached to tangible things, wanting to see the Tathagata (Tathagata). Just like Subhuti (Subhuti, the Buddha's disciple), seeing emptiness is seeing the Buddha, Seeing the Buddha is already like this, everything does not have three thousand great chiliocosms (three thousand great chiliocosms). 'Sariputra (Sariputra, the Buddha's disciple)! The Tathagata's (Tathagata) Wisdom Seal Samadhi, the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas, great Bodhisattvas) in the ten directions (ten directions) have no obstacles, and can fulfill their wishes to see all the Buddhas, they should be sincere in their hearts, practice this samadhi day and night, and then they can see all the countless Dharma doors of samadhi practiced by the Bodhisattvas in the ten directions, abide in the Dharma without obstacles, this is the Dharani (Dharani) The door that is relied on, from which its good qualities are achieved, and from which its beauty is achieved. Those who practice like this can eliminate all kinds of sins; all kinds of demonic affairs can be overcome; everything the Buddha says is true and credible; the place where the Buddha dwells and what he says, there is no vacancy, it is completely complete; what the body does has no flaws; what the mind thinks is pure and without defilement. If you want to understand what the Buddha does, want to understand the minds of all people, so that they can get what they want, and want to make a vow to achieve a Buddha-field (Buddha-field, the pure land of the Buddha), you should practice this samadhi. If you want to obtain the light in the Buddha's crown, want to establish a bhiksu sangha (bhiksu sangha, the Buddhist monastic community), want to adorn your own Buddha-land, be free to do whatever you want, and do what you want to do,' --------------------------------------------------------------------------------
Chinese
当奉行是三昧。所以者何？譬如一切药树在所，求索悉具足。是三昧亦如是，菩萨于是三昧中所求索亦悉具足。” 佛尔时便说偈言： “无上慧为慧王， 慧能散诸欲着， 是尊慧入慧门， 是印经无量慧。 知根行住智地， 智无碍智去冥， 智消着智说法， 经如日照三界。 常等行于三昧， 一切着谛所断， 诸三昧慧印将， 诸佛者等是种。 欲得宝度无极， 愿福相福神足， 志所愿从是得， 是三昧诸佛乐。 王乐国及臣下， 宝无上宝如来， 淫怒垢悉消除， 宝三昧说是经。 从我学恭敬意， 持净清除吾我， 勇猛者坏生死， 持谛法得三昧。 慧能说所当说， 持是慧智能多， 慧能放光明遍， 是经者慧之门。 等能降尽吾我， 六十二诸所疑， 到佛门无恐惧， 便从是相好具。 三尊中佛为尊， 独能说七觉意， 为懈怠示现法， 是三昧不可尽。 一切法当广说， 入无低陀邻尼， 持是法入十方， 陀邻尼譬如海。 于是中成施与， 戒忍辱及精进， 禅智慧不可尽， 住是经成无极。 莫恐惧施罪地， 及诸魔与恶道， 行三昧无能害， 如所愿得为佛。 菩萨住 现代汉语译本： ‘应当奉行这个三昧（Samadhi，一种精神集中状态）。为什么呢？譬如一切药树生长的地方，只要寻求，就能全部得到满足。这个三昧也是这样，菩萨在这个三昧中寻求的一切，也都能全部得到满足。’ 佛陀当时便说了这首偈语： ‘无上的智慧是智慧之王，智慧能够驱散各种欲望和执着，这尊贵的智慧进入智慧之门，这部印证的经典具有无量的智慧。 了解根源、行为、安住的智慧之地，智慧没有阻碍，智慧驱散黑暗，智慧消除执着，智慧宣说佛法，这部经典就像太阳照耀三界。 常常平等地奉行三昧，一切执着都能被真谛所断除，各种三昧都以智慧为引导，诸佛都是从这里产生的。 想要获得无尽的珍宝和度化，愿望福德的相好和福德的神足，心中所愿都能从中得到，这个三昧是诸佛所喜乐的。 如同国王喜乐于国家和臣下，珍宝中无上的珍宝是如来（Tathagata，佛的称号之一），淫欲、愤怒和污垢全部消除，珍宝般的三昧就是这部经典所说的。 从我这里学习恭敬之心，保持清净，清除我执，勇猛的人能够摧毁生死轮回，坚持真谛之法就能获得三昧。 智慧能够说出应当说的，持有这种智慧，智能就会增多，智慧能够放出光明普照一切，这部经典是智慧之门。 平等地降伏和消除我执，以及六十二种疑惑，到达佛的门前就没有恐惧，就能从此具足各种相好。 三尊（佛、法、僧）之中佛最为尊贵，独自能够宣说七觉支（Seven Factors of Enlightenment），为懈怠的人展示正法，这个三昧是不可穷尽的。 一切法都应当广泛宣说，进入无低陀邻尼（无忘总持），持有这个法就能进入十方世界，陀邻尼就像大海一样。 从这里成就布施、持戒、忍辱以及精进，禅定和智慧是不可穷尽的，安住于这部经典就能成就无极。 不要恐惧布施的罪恶之地，以及各种魔和恶道，奉行三昧就不会受到伤害，如所愿地成就佛果。 菩萨安住于此。’
English
English version: ‘One should practice this Samadhi (a state of mental concentration). Why? It is like a place where all medicinal trees grow; whatever is sought is fully available. This Samadhi is also like that; whatever a Bodhisattva seeks in this Samadhi is also fully available.’ The Buddha then spoke this verse: ‘Supreme wisdom is the king of wisdom; wisdom can dispel all desires and attachments. This venerable wisdom enters the gate of wisdom; this sutra of verification has immeasurable wisdom. Knowing the roots, actions, and the abode of wisdom, wisdom is unobstructed, wisdom dispels darkness, wisdom eliminates attachments, wisdom proclaims the Dharma; this sutra is like the sun illuminating the three realms. Constantly and equally practicing Samadhi, all attachments can be severed by the truth. All Samadhis are guided by wisdom; the Buddhas are all born from this. Wishing to obtain endless treasures and deliverance, desiring the auspicious marks of merit and the divine powers of merit, whatever is desired in the heart can be obtained from this; this Samadhi is the joy of all Buddhas. Like a king rejoicing in his country and ministers, the supreme treasure among treasures is the Tathagata (one of the titles of the Buddha). Lust, anger, and defilements are all eliminated; the treasure-like Samadhi is what this sutra speaks of. Learn from me with a respectful mind, maintain purity, and eliminate the ego. The courageous can destroy the cycle of birth and death; upholding the Dharma of truth can attain Samadhi. Wisdom can speak what should be spoken; holding this wisdom, intelligence will increase. Wisdom can emit light that shines everywhere; this sutra is the gate of wisdom. Equally subduing and eliminating the ego, as well as the sixty-two doubts, arriving at the gate of the Buddha, there is no fear, and one will then be endowed with all auspicious marks. Among the three jewels (Buddha, Dharma, Sangha), the Buddha is the most venerable, uniquely able to proclaim the Seven Factors of Enlightenment. For the lazy, he reveals the Dharma; this Samadhi is inexhaustible. All Dharmas should be widely proclaimed, entering the Avatamsaka Dharani (unforgettable total retention). Holding this Dharma can enter the ten directions; the Dharani is like the ocean. From here, giving, precepts, patience, and diligence are accomplished. Meditation and wisdom are inexhaustible; abiding in this sutra, one can achieve the limitless. Do not fear the sinful ground of giving, as well as all demons and evil paths. Practicing Samadhi will not be harmed; as desired, one can achieve Buddhahood. The Bodhisattva abides in this.' -------------------------------------------------------------------------------- 于是法， 以十方为明证， 其来者索法器， 持是经得法住。 过去佛经是母， 当来者亦从是， 现在佛从是出， 行是者为佛子。 罪垢除行不转， 过第七住法去， 其有住是经者， 便具足诸佛宝。”
Chinese
说是法时，三十恒边沙等诸菩萨皆得是三昧。六十八那术他菩萨诸罪盖皆除，悉住阿惟越致地，皆得不可尽陀邻尼所入声。六十亿天与人，从本已来未曾起菩萨意，今皆发阿耨多罗三耶三菩提心，闻是三昧，皆悉愿乐。愿乐已后，便住阿惟越致地，当为阿耨多罗三耶三菩提。佛尔时便授其决，却后三十亿百千劫皆当为佛，号名离于恐怖。诸菩萨各自起愿，便得无所从生法忍。然后于其刹土，悉得为佛，皆同一字。 佛尔时三昧遍视众会，告文殊师利言：“以是故，文殊师利！菩萨欲护我法者，当作无所著住，当悔，当持，当说之，常当清净独处，不当有所猗。” 文殊师利便从坐起，整衣服，以头面着地，为佛作礼，白佛言：“我能忍护是无所著法，于菩萨道无吾、无我、不有、亦未曾有、不见、亦不闻、不得、亦不亡。” 尔时众会中三十亿菩萨，皆叉手起住，白佛言：“我等能忍是无数阿僧祇劫拥护菩萨行。”诸菩萨各以身上衣供养佛，便即起愿。 现代汉语译本 于是，以十方（指东、西、南、北、东南、东北、西南、西北、上、下十个方向）为明证，前来求法的人索取法器，持有这部经就能安住于佛法之中。 过去的佛经是母亲，未来的佛也由此而出，现在的佛也由此产生，修行此法的人就是佛的儿子。 罪恶和污垢消除，修行不再退转，超越第七住位，进入更深的佛法境界。凡是安住于这部经的人，就具备了诸佛的功德和珍宝。 当佛陀宣说此法时，三十恒河沙数般的菩萨都获得了这种三昧（指正定）。六十八那由他（梵文音译，意为极大的数目）的菩萨，所有的罪业和遮盖都消除了，都安住在阿惟越致地（指不退转地），都获得了不可穷尽的陀罗尼（总持）和所入之音声。六十亿的天人和人类，从一开始以来从未生起菩萨之心，现在都发起了阿耨多罗三藐三菩提心（无上正等正觉之心），听闻此三昧，都非常欢喜和乐意。欢喜乐意之后，便安住在阿惟越致地，将来成就阿耨多罗三藐三菩提。佛陀当时就为他们授记，在三十亿百千劫之后都将成佛，名号为离于恐怖。诸位菩萨各自发起誓愿，便获得了无所从生法忍（对诸法不生不灭的深刻理解）。然后在他们的刹土（佛国），都将成佛，名号都相同。 佛陀当时以三昧之眼遍视大众，告诉文殊师利（Manjusri）菩萨：‘因此，文殊师利！菩萨想要守护我的佛法，应当安住于无所执著，应当忏悔，应当受持，应当宣说此法，常常应当清净独处，不应当有所依靠。’ 文殊师利菩萨便从座位上站起，整理衣服，以头面触地，向佛陀顶礼，禀告佛陀说：‘我能够忍受和守护这无所执著之法，在菩萨道中，没有我、没有我所，不有、也未曾有，不见、也不闻，不得、也不会消失。’ 当时，大众中有三十亿菩萨，都双手合十站立，禀告佛陀说：‘我们能够忍受这无数阿僧祇劫（极长的时间单位）来拥护菩萨的修行。’诸位菩萨各自用身上的衣服供养佛陀，便立即发起誓愿。