English
English version: Then one can achieve everything, being able to recognize the languages spoken by all the Devas (gods), Nagas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings, half-human half-horse), Mahoragas (great serpents), humans, and non-humans, and with eloquence, preach the Dharma according to their respective sounds. From within the womb, one completely understands and knows everything, and after being born and falling to the ground, one knows about one's lineage, family, whether one will be a householder or leave home, sitting under the Bodhi tree, adorning the Bodhimanda (enlightenment site), all merits and virtues, and the Buddha-dharma, nothing is not completely known. 'The tenth Bodhisattva should be named Tathagata (the Thus Come One), the Perfectly Enlightened One. If one enters this abode, this place is called the path of all Buddhas, named Buddha Essential Gathering.' 'Moreover, Buddha Essential Gathering is equal to what is said in words, entering the emptiness gate spoken of in words. What is called the emptiness gate spoken of in words? It is that all dharmas are the emptiness gate. What is meant by emptiness? It is to cause future dharmas to have no place to arise, and the gate of desires for dharmas to remove attachments. Its gate of deliverance is to proclaim the ultimate beginning and end of all dharmas. Its gate of practice is that all dharmas are without abandonment, without rejection, without extinction, and without arising. Its gate of name is that all dharmas have already departed from names and designations, its name is originally pure, without attainment, without loss. Its gate of lightness is to completely deliver all dharmas from the delusion of contempt, as well as the origin of the roots of love and the causes and conditions of karmic retribution. Its gate of compliance is to proclaim the taming and subduing of all dharmas. Its gate of binding is to release all dharmas and cause tranquility to arise. Its gate of burning is to burn away all dharmas and cause them to be extremely pure. Its gate of flame is to have no hindrance, no attachment, and no detachment in all dharmas. Its gate of direction is to cut off the sounds to which all dharmas return, without abandoning the original source. Its gate of suchness is to understand the original source without advancing or moving. Its gate of following is to arise from all dharmas. Its gate of place is to have no place in all dharmas and to have no sorrow. Its gate of action is to not see the lineage created by all dharmas. Its gate of equality is to practice equality in all dharmas without retreating. Its gate of defilement is to consider that all dharmas have already departed from defilement, and that the beginning and end are without flaw. Its gate of reception is to gather all dharmas but not be able to attain them, aspiring to the profound and wonderful, and for the six entrances and all dharmas, the mind will eternally' --------------------------------------------------------------------------------
Chinese
寂。其岸门者，一切诸法令度彼岸，不见彼此度与未度。其生门者，不得诸法生老病死。其思门者，一切诸法悉为寂静，不念不舍无著不着。其法门者，法界常住则以随时兴显诸经。其寂门者，一切诸法皆在澹泊静寞之地而无患难。其虚门者，一切诸法，皆如虚空无本末无住。其尽门者，诸法悉尽而不退转悉亦永灭。其住门者，诸法无动无能摇者。其慧门者，因从其慧无所习行，悉无能知亦无不知无思无见。其斯门者，一切诸法无应不应，亦无合散旷其言辞。其阐门者，虽游诸法蠲除诸户。其盖门者，于一切法去诸覆盖，使知空无弃捐六事。其念门者，而于诸法消化所生不念不忘。其已门者，诸法皆由因空，而生恐惧缘生众苦。其去门者，于一切法舍离断灭有常之计。其数门者，悉于诸法不举所生，诸所有数无高无下。其立门者，一切法住，住无所住除诸所处。其无门者，虽在诸法无来无去，不立不坐不游不寐无应不应。其具门者，存于诸法具足无六无度不度，无所周遍犹如虚空。其阴门者，皆于诸法解知五阴起无所起。其响门者，解一切法无有音声，所谓无响永离文辞。其差门者，了于诸法虽处放逸而无驰骋。其固门者，明知诸法解散坚强永令灭度。其消门者，悉达诸法了其边际，而无处所无有终始，亦无有生犹如 寂门：到达彼岸的方法是，一切诸法（dharma，宇宙间一切事物和现象）的规律都导向彼岸（nirvana，涅槃），不执着于是否已经度过此岸（samsara，轮回）。 生门：不经历诸法的生老病死。 思门：一切诸法都归于寂静，没有思念，没有舍弃，没有执着。 法门：法界（dharma-dhatu，宇宙万法所依之本体）常住，因此可以随时显现各种经典。 寂门：一切诸法都处于澹泊静寞之地，没有患难。 虚门：一切诸法，都像虚空一样，没有本末，没有住处。 尽门：诸法全部消尽，不再退转，也永远灭亡。 住门：诸法不动摇，没有能动摇它们的东西。 慧门：因为智慧，没有需要学习和修行的，完全没有能知和不能知，没有思虑和见解。 斯门：一切诸法没有应该和不应该，也没有聚合和离散，超越了言辞。 阐门：虽然游历于诸法之中，却能去除各种障碍。 盖门：对于一切法，去除各种覆盖，使人明白空性（sunyata，空）的道理，舍弃六事（六根或六尘）。 念门：对于诸法，消化所产生的，不念不忘。 已门：诸法都因为空性而生，产生恐惧，因缘而生众苦。 去门：对于一切法，舍弃断灭和常有的计较。 数门：对于诸法，不执着于所生，一切数量没有高下之分。 立门：一切法住立，住立于无所住立之处，去除各种处所。 无门：虽然存在于诸法之中，没有来去，不站立不坐卧，没有回应和不回应。 具门：存在于诸法之中，具足一切，没有六（六根或六尘），没有度与不度，没有周遍，犹如虚空。 阴门：对于诸法，了解五阴（skandha，色、受、想、行、识）的生起，没有生起之处。 响门：了解一切法没有声音，所谓没有响声，永远脱离文辞。 差门：了解诸法，虽然处于放逸之中，却没有驰骋。 固门：明白诸法，解散坚强，永远令其灭度。 消门：完全通达诸法，了解其边际，没有处所，没有终始，也没有生，犹如虚空。
English
The Gate of Stillness: The way to reach the other shore (nirvana) is that the laws of all dharmas (everything and phenomena in the universe) lead to the other shore, without attachment to whether one has crossed this shore (samsara, cycle of rebirth) or not. The Gate of Birth: Not experiencing the birth, aging, sickness, and death of all dharmas. The Gate of Thought: All dharmas return to stillness, without thought, without abandonment, without attachment. The Gate of Dharma: The dharma-dhatu (the fundamental essence upon which all dharmas rely) is constant, so various scriptures can manifest at any time. The Gate of Stillness: All dharmas are in a place of tranquility and solitude, without suffering. The Gate of Emptiness: All dharmas are like emptiness, without beginning or end, without a dwelling place. The Gate of Exhaustion: All dharmas are completely exhausted, no longer regressing, and also eternally extinguished. The Gate of Abiding: Dharmas are unmoving, and there is nothing that can move them. The Gate of Wisdom: Because of wisdom, there is no need for learning and practice, completely without knowing and not knowing, without thought and view. The Gate of This: All dharmas have no should and should not, and no gathering and dispersing, transcending words. The Gate of Elucidation: Although wandering among all dharmas, one can remove various obstacles. The Gate of Covering: For all dharmas, remove all coverings, so that people understand the principle of emptiness (sunyata), abandoning the six things (six senses or six sense objects). The Gate of Mindfulness: For dharmas, digesting what is produced, without remembering and forgetting. The Gate of Already: All dharmas are born because of emptiness, producing fear, and suffering arises from conditions. The Gate of Departure: For all dharmas, abandon the calculation of annihilation and permanence. The Gate of Number: For dharmas, do not cling to what is born, all numbers have no high or low. The Gate of Establishment: All dharmas abide, abiding in a place where there is nothing to abide, removing all places. The Gate of Non-Being: Although existing among all dharmas, there is no coming and going, not standing, not sitting, not sleeping, without responding and not responding. The Gate of Completeness: Existing among all dharmas, complete in everything, without the six (six senses or six sense objects), without crossing and not crossing, without pervasiveness, like emptiness. The Gate of Aggregates: For dharmas, understanding the arising of the five aggregates (skandha, form, feeling, perception, volition, consciousness), there is no place of arising. The Gate of Echo: Understanding that all dharmas have no sound, so-called no echo, forever separated from words. The Gate of Difference: Understanding dharmas, although in indulgence, there is no galloping. The Gate of Solidity: Clearly knowing dharmas, dissolving the strong, forever causing them to be extinguished. The Gate of Dissolution: Completely understanding dharmas, understanding their boundaries, without a place, without beginning or end, and without birth, like emptiness. -------------------------------------------------------------------------------- 世尊。
Chinese
“计于文字无能堪任，倍加言辞亦无所有，亦复无名文字，无言亦不谈语，不执所向无书无读。所以然者，虚无实故。诸法如是，由此而有，是入总持。计于无者宣畅入空，其能入此近菩萨行。于诸文字解无疮病，不为文字之所系着，分别诸法所由次第，逮得圣慧音声所由。 “假使菩萨入此文字空印门迹，若闻若受执念怀抱，为他人说心不堕落，则能蠲除二十众结：一、其志强而不怯弱；二、意念常存不为恍惚；三、能独步无所忌难；四、其心坚强不怀羸劣；五、志在羞耻惭愧不逮；六、意能觉了靡不通达；七、智慧巍巍莫不蒙曜；八、辩才之辞无一滞碍；九、致总持所闻悉持未曾忘失；十、除疑网无有犹豫；十一、通达不怀沉吟；十二、所在游居在于众人不怀增减；十三、言辞柔和无不稽颡；十四、若闻粗言不以忧戚；十五、性不卒暴而常安详；十六、所住明了分别音响；十七、了五阴品四大诸入报应因缘；十八、剖判诸法靡不通达晓了诸法，知人心念而为说法；十九、知处非处限与无限，晓了智慧明解善权随时开化；二十、识别进退出入之事威仪礼节，解了羞耻执坚牢剑所可游入，兴发无上正真之道。 “说此文字空印之门，若闻若受，奉持讽诵，这得闻之致十功勋：一、世世所生 现代汉语译本 世尊（Bhagavan，佛陀）。 ‘执着于文字无法胜任，增加言辞也毫无用处，既没有名称文字，也没有言语谈论，不执着于任何方向，没有书写也没有阅读。之所以这样，是因为虚空没有实体。一切诸法都是如此，由此而产生，这就是进入总持（Dharani，总摄忆持）。执着于无，能够宣扬进入空性，能够进入这种状态就接近菩萨的修行。对于文字的理解没有缺陷，不被文字所束缚，能够分辨诸法产生的次第，获得圣人的智慧和音声的来源。 ‘假使菩萨进入这种文字空印的门径，如果听闻、接受、执持、忆念，并且为他人宣说，心不堕落，就能消除二十种烦恼结缚：一、他的意志坚强而不怯懦；二、意念常存而不恍惚；三、能够独自前行而无所畏惧；四、他的心坚强而不怀羸弱；五、立志于羞耻，惭愧自己有所不及；六、意念能够觉悟，没有不通达的；七、智慧巍峨，没有不蒙受光辉的；八、辩才的言辞没有一丝滞碍；九、获得总持，所听闻的全部记住，未曾忘失；十、消除疑惑，没有犹豫；十一、通达而不怀沉吟；十二、无论身处何地，在众人之中不怀增减之心；十三、言辞柔和，无不令人敬服；十四、如果听到粗恶的言语，不因此而忧愁；十五、性格不急躁暴烈，而常常安详；十六、所居住的地方明了，能够分辨音响；十七、了解五阴（Skandha，构成个体的五种要素）的品类、四大（Mahabhuta，构成物质世界的四大元素）、诸入（Ayatana，感觉器官及其对象）以及报应因缘；十八、剖析判断诸法，没有不通达的，晓了诸法，知道人心中的念头而为之说法；十九、知道是处非处，界限与无限，晓了智慧，明了解善巧方便，随时开导教化；二十、识别进退之事，威仪礼节，了解羞耻，执持坚牢的宝剑，所可以游历进入的地方，兴发无上正真之道。 ‘宣说这种文字空印之门，如果听闻、接受、奉持、讽诵，就能获得听闻此法的十种功德：一、世世代代所生之处’