English
English version: If someone practices this method desiring to attain Bodhi (Enlightenment), that person is like binding empty space and cannot attain the Dharma. Apart from this practice, even attaining acceptance of the Dharma (Kshanti, Patience with the Dharma) is difficult, let alone attaining Anutpattika-dharma-kshanti (the Patience with the non-arising of all dharmas) and accomplishing Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? ‘Manjushri (Symbol of Wisdom)! My Shravaka (Disciples who hear and practice the Dharma) disciples who attain Ubhayatobhaga (Liberation of both body and mind), attain the Eight Liberations (Ashta-vimoksha, Eight stages of meditative liberation), and the Four Unimpeded Knowledges (Chatur-pratisamvida, Four kinds of unobstructed eloquence), these Shravaka disciples also attain liberation without departing from this practice.’ ‘Manjushri! It is better to hear this profound and subtle Dharma and give rise to slander, thereby falling into evil realms, than to hear other shallow Dharmas and give rise to faith, thereby being born in good realms. Why? Because those who slander this Dharma, although they may fall into hell, will attain liberation in the present moment due to having heard this Dharma, rather than being born in good realms by hearing other shallow Dharmas.’ ‘Manjushri! Bodhisattva-Mahasattvas (Great Bodhisattvas) have four conditions by which they can generate faith upon hearing this Dharma. What are the four? They are: having heard this Dharma in past lives, rejoicing upon hearing it, possessing great roots of goodness, adorning all good teachers (Kalyanamitra, Spiritual Friends) with great roots of goodness, and being skilled in protecting and accomplishing the practice of upholding and the wisdom of hearing (Shruta-jnana, Wisdom gained from hearing the Dharma). Manjushri! These are called the four conditions by which Bodhisattvas generate faith upon hearing this Dharma.’ ‘Furthermore, Manjushri! Bodhisattvas have four more conditions by which they can generate faith upon hearing this Dharma. What are the four? They are: constantly contemplating with right mindfulness (Samyak-smriti, Correct mindfulness), constantly fearing all unwholesome actions, constantly making great Bodhi vows (Bodhi-pranidhana, Vows for enlightenment), and being naturally upright, gentle, peaceful, and delighting in cultivating superior practices. Manjushri! These are called the four conditions accomplished by Bodhisattvas by which they generate faith upon hearing this Dharma.’ ‘Furthermore, Manjushri! Bodhisattvas accomplish four conditions by which they do not give rise to slander upon hearing this Dharma. What are the four? They are: ultimately accomplishing the Bodhi vow, attaining Anutpattika-dharma-kshanti (the Patience with the non-arising of all dharmas), accomplishing right view (Samyag-drishti, Correct view), and attaining an irreversible mind towards Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, Irreversible mind towards Unsurpassed Perfect Enlightenment). Manjushri! These are called the four conditions of ultimate accomplishment by which one does not give rise to slander upon hearing this Dharma.’ ‘Manjushri! Bodhisattvas have four more conditions by which they can generate faith upon hearing this Dharma. What are the four? They are: accomplishing the wisdom of hearing (Shruta-jnana, Wisdom gained from hearing the Dharma), accomplishing Prajna (Wisdom), accomplishing...’ --------------------------------------------------------------------------------
Chinese
就空、以禅定得大陀罗尼。文殊师利！是名菩萨有四种法闻此法门能生于信。 “文殊师利！菩萨复有四种法闻此法门而能了知。何等为四？所谓成就功德庄严、成就闻慧庄严、成就智庄严、成就诸禅定柔软心庄严。文殊师利！是名菩萨四种法闻此法门而能了知。 “文殊师利！菩萨复有四法闻此法门得受阿耨多罗三藐三菩提记。何等为四？所谓菩萨见一切色佛色、闻一切法佛法、远离一切诸求乃至不求佛菩提、不退于大悲。文殊师利！是名菩萨有四种法得受阿耨多罗三藐三菩提记。 “是故，文殊师利！诸菩萨常应求闻读诵此经。文殊师利！菩萨愿速得菩提，常应勤求闻此法门；菩萨愿速得受记，常应勤求闻此法门；菩萨愿得断于业障、愿得断于烦恼障、愿得断于智障，是菩萨常应求闻此经；菩萨愿得诸佛如来无上供养，是菩萨常应求闻此经；愿得常护妙法，是菩萨常应闻、受持、读诵此经。文殊师利！若人闻此法门，能信、能忍，不生于谤，文殊师利！我授是人阿耨多罗三藐三菩提记。” 尔时，无所发菩萨摩诃萨于颈上脱八千万阿僧祇宝璎珞奉散如来，作如是言：“世尊！因此功德，令一切众生成就诸佛、如来、应、正遍知。” 尔时，彼璎珞于如来顶上住虚空中，作种种胜妙 现代汉语译本： 就空性而言，通过禅定获得伟大的陀罗尼（dharani，总持）。文殊师利（Manjushri，菩萨名）！这被称为菩萨的四种法，听闻此法门能生起信心。 ‘文殊师利！菩萨又有四种法，听闻此法门而能了知。哪四种呢？即成就功德庄严、成就闻慧庄严、成就智庄严、成就诸禅定柔软心庄严。文殊师利！这被称为菩萨的四种法，听闻此法门而能了知。’ ‘文殊师利！菩萨又有四种法，听闻此法门能得到阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）的授记。哪四种呢？即菩萨见一切色皆是佛色、闻一切法皆是佛法、远离一切诸求乃至不求佛菩提、不退于大悲。文殊师利！这被称为菩萨的四种法，能得到阿耨多罗三藐三菩提的授记。’ ‘是故，文殊师利！诸菩萨常应求闻读诵此经。文殊师利！菩萨若愿迅速得到菩提，常应勤求听闻此法门；菩萨若愿迅速得到授记，常应勤求听闻此法门；菩萨若愿断除业障、愿断除烦恼障、愿断除智障，这样的菩萨常应求闻此经；菩萨若愿得到诸佛如来无上的供养，这样的菩萨常应求闻此经；若愿常护持妙法，这样的菩萨常应听闻、受持、读诵此经。文殊师利！若有人听闻此法门，能够相信、能够忍受，不生起诽谤，文殊师利！我将授予这个人阿耨多罗三藐三菩提的授记。’ 尔时，无所发菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）从颈上解下八千万阿僧祇（asamkhya，无数）宝璎珞，奉献散布于如来，这样说道：‘世尊！以此功德，令一切众生成就诸佛、如来（tathagata，如来）、应（arhat，阿罗汉）、正遍知（samyak-sambuddha，正等觉）。’ 尔时，那些璎珞在如来的顶上，停留在虚空中，显现种种殊胜美妙。
English
English version: Regarding emptiness, one obtains great dharani (总持) through meditation. Manjushri (菩萨名)! This is called the four dharmas of a Bodhisattva; hearing this Dharma-gate can generate faith. 'Manjushri! Furthermore, a Bodhisattva has four dharmas; hearing this Dharma-gate enables understanding. What are the four? They are: accomplishing the adornment of merit and virtue, accomplishing the adornment of learning and wisdom, accomplishing the adornment of intelligence, and accomplishing the adornment of a soft heart through various meditations. Manjushri! These are called the four dharmas of a Bodhisattva; hearing this Dharma-gate enables understanding.' 'Manjushri! Furthermore, a Bodhisattva has four dharmas; hearing this Dharma-gate enables receiving the prediction of anuttara-samyak-sambodhi (无上正等正觉). What are the four? They are: the Bodhisattva sees all forms as Buddha-forms, hears all dharmas as Buddha-dharmas, stays far away from all seeking, even not seeking Buddha-bodhi, and does not retreat from great compassion. Manjushri! These are called the four dharmas of a Bodhisattva; one can receive the prediction of anuttara-samyak-sambodhi.' 'Therefore, Manjushri! All Bodhisattvas should constantly seek to hear, read, and recite this sutra. Manjushri! If a Bodhisattva wishes to quickly attain bodhi, they should constantly diligently seek to hear this Dharma-gate; if a Bodhisattva wishes to quickly receive a prediction, they should constantly diligently seek to hear this Dharma-gate; if a Bodhisattva wishes to cut off karmic obstacles, wishes to cut off afflictive obstacles, and wishes to cut off intellectual obstacles, such a Bodhisattva should constantly seek to hear this sutra; if a Bodhisattva wishes to receive the unsurpassed offerings of all Buddhas and Tathagatas, such a Bodhisattva should constantly seek to hear this sutra; if one wishes to constantly protect the wonderful Dharma, such a Bodhisattva should constantly hear, receive, uphold, read, and recite this sutra. Manjushri! If a person hears this Dharma-gate and is able to believe and endure it, and does not give rise to slander, Manjushri! I will bestow upon this person the prediction of anuttara-samyak-sambodhi.' At that time, the Bodhisattva-Mahasattva (大菩萨) Universally Emitting Light took off eighty million asamkhya (无数) jeweled necklaces from his neck and offered them, scattering them upon the Tathagata, and said, 'World Honored One! By means of this merit and virtue, may all sentient beings accomplish all Buddhas, Tathagatas (如来), Arhats (阿罗汉), and Samyak-sambuddhas (正等觉).' At that time, those necklaces remained in the empty space above the Tathagata's head, manifesting various supreme and wonderful things. --------------------------------------------------------------------------------
Chinese
庄严大宝帐而住，四角形量过于天人，妙相庄严，彼诸声闻及一切菩萨、释提桓因梵天王、四天王未曾见闻，是大宝帐随如来去而去、随如来住而住。现如是妙事时，无量诸天人等皆生希有奇特之心，佥于顶上，合掌而住，赞叹如来、瞻仰如来，目不暂瞬。 尔时，无所发菩萨摩诃萨生于欢喜希有之心，偏袒右肩，礼如来足，合掌向佛以偈赞言： “诸功德众如来器， 天人众生唯佛救， 佛于世间无胜者， 无胜寂静及平等。 等心无谄行亦然， 于世以悲牵缚心， 如空平等心无染， 安乐多人而说法。 世尊无亲、无诸怨， 无有诸忧、无欢喜， 能救世间如良医， 于世行慈无分别。 修罗、天、人、龙、夜叉， 归依于佛得寂静， 佛于三界为最上， 是故今者我归命。 善逝有为更无过， 而于寂静靡功德， 舍于二道无分别， 已得寂灭行世间。 寂灭境界不可测， 唯乃十力知如来， 如地及空不可量， 是故合掌而顶戴。 不沈不浮大波浪， 不漂不住无上人， 有海彼岸唯佛到， 无比智海我归命。 如莲处水无能污， 佛行世间法不染， 更无有能与佛等， 以无等故我归依。 如来无法而不知， 以有十力过 现代汉语译本： 如来居住在庄严的大宝帐中，这宝帐的四角形制胜过天人所能想象，以微妙的相好庄严。那些声闻弟子以及一切菩萨、释提桓因（Śakro devānām indraḥ，天帝）、梵天王（Brahmā，色界之主）、四天王（Caturmahārājakāyika devas，四大天王）都未曾见过或听闻过这样的宝帐。这大宝帐随着如来移动而移动，随着如来安住而安住。当显现如此奇妙的事情时，无数的天人和众生都生起稀有奇特之心，都聚集在顶上，合掌而住，赞叹如来、瞻仰如来，眼睛片刻也不敢离开。 这时，无所发菩萨摩诃萨（Anutpattikadharmakṣānti-bodhisattva-mahāsattva，证得无生法忍的大菩萨）生起欢喜和稀有之心，偏袒右肩，礼拜如来的双足，合掌向佛，用偈颂赞叹道： ‘诸功德的聚集是如来的器宇，天人和众生唯有佛能救度，佛在世间没有胜过者，没有胜过佛的寂静和平等。 以平等心待人，没有谄媚，行为也是如此。对于世间众生，以慈悲心牵系，如虚空般平等，心无染着，安乐大众而说法。 世尊没有亲疏，没有怨敌，没有忧愁，没有欢喜，能救度世间，如同良医，在世间行慈悲，没有分别。 修罗（Asura，阿修罗）、天（Deva，天人）、人（Manuṣya，人类）、龙（Nāga，龙族）、夜叉（Yakṣa，夜叉）都归依于佛，得到寂静，佛在三界中最为至上，因此现在我归命于佛。 善逝（Sugata，如来）的有为法没有过失，而对于寂静涅槃也没有功德可言，舍弃了有为和无为二道，没有分别，已经证得寂灭，却仍然行走于世间。 寂灭的境界不可测度，只有具足十力的佛才能完全了解如来，如同大地和虚空不可衡量，因此我合掌顶礼。 不沉没也不漂浮于**浪之中，不漂流也不停留在任何地方的无上之人，有生死之海的彼岸只有佛能到达，对于无比智慧之海，我归命。 如同莲花处在水中却不被污染，佛行走在世间，却不被世间法所染污，再也没有谁能与佛相等，因为没有能与佛相等者，所以我归依。 如来没有不能知晓的法，因为具有十力，超越一切。’
English
English version: The Thus-Come One dwelt in a majestic great jeweled tent, its quadrangular dimensions surpassing those of gods and humans, adorned with wondrous marks. Those Śrāvakas (śrāvaka, Hearers) and all Bodhisattvas, Śakro devānām indraḥ (Lord of the Gods), Brahmā (Brahma, the creator god), and the Four Heavenly Kings (Caturmahārājakāyika devas, the Four Great Kings) had never seen or heard of such a tent. This great jeweled tent followed the Thus-Come One wherever he went and remained wherever he stayed. When such wondrous events manifested, immeasurable gods and humans all developed rare and extraordinary minds, gathering above, holding their palms together, praising the Thus-Come One, gazing at the Thus-Come One, their eyes not blinking for a moment. At that time, the Anutpattikadharmakṣānti-bodhisattva-mahāsattva (Great Bodhisattva who has attained the Patience with the Non-arising of Dharmas) developed a joyful and rare mind, bared his right shoulder, bowed at the feet of the Thus-Come One, and, with palms together, praised the Buddha with a verse: 'The assembly of all merits is the vessel of the Thus-Come One, gods and beings are saved only by the Buddha, in the world there is no one superior to the Buddha, no peace and equality superior to the Buddha. With an equal mind, without flattery, and so is his conduct, in the world, with compassion, he binds hearts, like the sky, with an equal mind, without defilement, bringing joy to many while teaching the Dharma. The World-Honored One has no relatives, no enemies, no worries, no joys, able to save the world like a good doctor, practicing compassion in the world without discrimination. Asuras (Asura, demigods), Devas (Deva, gods), Humans (Manuṣya, humans), Nāgas (Nāga, serpent beings), Yakṣas (Yakṣa, nature spirits) all take refuge in the Buddha and attain peace, the Buddha is the most supreme in the three realms, therefore now I take refuge. The Well-Gone One (Sugata, the Buddha) has no faults in conditioned existence, and in peaceful quiescence, there is no merit, abandoning the two paths without discrimination, having attained quiescence, yet walking in the world. The realm of quiescence is immeasurable, only the Ten Powers know the Thus-Come One, like the earth and the sky, immeasurable, therefore I join my palms and bow my head. Not sinking, not floating in the **waves, not drifting, not dwelling, the unsurpassed person, the other shore of the ocean of existence, only the Buddha reaches, to the incomparable ocean of wisdom, I take refuge. Like a lotus in water, unable to be defiled, the Buddha walks in the world, yet the Dharma is not stained, there is no one equal to the Buddha, because there is no equal, I take refuge. There is no Dharma that the Thus-Come One does not know, because he has the Ten Powers, surpassing all.' -------------------------------------------------------------------------------- 一切， 于众奋迅无与比， 是故名佛勇独步。 能受诸佛甘露法， 是故远离一切畏； 无上医师胜应供， 是故归命大悲者。”