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English version Quickly Approaching Bodhi (Enlightenment). Such true disciples of the Buddha should protect and uphold the secret treasury. By holding this Dharani (a type of mantra or incantation), all beings will respectfully remember it. All Buddhas will praise it together, and its name will be heard throughout the ten directions. Because of upholding this Sutra, at the time of approaching the end of life, One will see eighty billion Buddhas, extending their hands to receive and guide them together. They will all say, 'You should go to my Buddha-kshetra (Buddha-field).' Because of reciting and upholding this Sutra, one can see and receive such blessings. If one has created sins that should be endured for hundreds of thousands of billions of kalpas (aeons), By reciting this Dharani, one will be purified within a month. Bodhisattvas diligently cultivate various merits in billions of kalpas, Reciting this Sutra for a month, their blessings surpass those Bodhisattvas. Good thoughts, wisdom, diligence, Samadhi (meditative absorption), and Dharani, Because of this Sutra, constantly appear before them, even reaching the state of Tathagata (Buddha). All beings in the Trailokya (Three Realms) at once become demons, Because of reciting and upholding this Sutra, none of them can obstruct. This Sutra explains all Dharma-gates, And thus proclaims the Sarvajna (all-knowing wisdom of the Buddha), thereby attaining Samyak-sambuddha (perfect enlightenment). Because I heard this Sutra, Dipamkara Buddha gave me a prophecy, Prophesying that you will become a Buddha in the future, liberating all beings. At that time, seeing the Buddhas, their number is like the sands of the Ganges River, Hearing the Buddhas preach the Dharma, one can understand it all. If one wishes to receive and uphold the Dharma spoken by the Buddhas, Diligently study this Sutra, quickly attain such power. The supremely adorned Buddha-field, the assembly of all the holy beings, The light and auspicious marks, and the wonderful lineage, are all obtained from this Sutra. If a person earnestly contemplates this Sutra for seven days, Eighty billion Buddhas will speak such Dharma for them. Do not think about evil thoughts, do not think about what should not be thought about, Use wisdom to think correctly, quickly obtain this Sutra. Diligently cultivate this Dharma-gate, do not fear that Bodhi is far away. It is like a person reaching a treasure island, freely picking all kinds of treasures. If one holds the Dharani, do not say there is no good reward, Fully possessing the joys of humans and gods, approaching the position of Buddha is not difficult. If one wishes to quickly become a Buddha, one should uphold this Sutra, Ultimately, one will surely attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). The Buddha said (...) --------------------------------------------------------------------------------
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舍利弗。若菩萨成就四法必定当得此陀罗尼何等为四。一者不乐爱欲。二者不生嫉妒。三者于诸众生能舍一切无有恚恼。四者昼夜欢悦深乐求法。舍利弗菩萨成就如是四法得此陀罗尼。尔时世尊而说颂言。 爱欲深炽盛 能为地狱因 魔王此障道 应当速远离 懈怠造诸罪 恶业堕泥犁 展转在其中 多劫无休息 不应生嫉妒 断利及名闻 慈眼视贫穷 故获如是位 一切兴诤讼 贪爱心悭吝 若能悉断除 当得如斯法 昼夜勤求法 于众生无恚 复专乐是经 速能获此经 复次舍利弗。若菩萨成就四法得此陀罗尼何等为四。一者住寂阿兰若行。二者悟入甚深法忍。三者不乐名闻利养。四者能舍所爱之物乃至身命。菩萨成就如是四法得此陀罗尼。尔时世尊而说颂言。 常习阿兰若 诸佛所称赞 勤行深法忍 当如救头然 悟入深法义 无毁呰他人 不应恋着家 名闻利养处 勿于诸财宝 而生贪爱心 乐少欲知足 如鸟无储积 既已得人身 常应修善行 出家弃苦本 善哉得佛法 憍慢等烦恼 皆令得清净 应当勤恭敬 尊重佛法僧 贪利失念智 亦丧信施行 如是之人等 去菩提甚远 是故应弃捐 名 现代汉语译本： 舍利弗（Śāriputra，佛陀十大弟子之一）。如果菩萨成就四种法，必定能够获得这个陀罗尼（dhāraṇī，总持、真言）。是哪四种呢？第一，不贪恋爱欲。第二，不生起嫉妒。第三，对于一切众生能够布施一切，没有嗔恨恼怒。第四，日夜欢喜，深深地喜爱寻求佛法。舍利弗，菩萨成就这样的四种法，就能得到这个陀罗尼。当时，世尊说了这样的偈颂： ‘爱欲深重且炽盛，能成为地狱的因缘。 魔王用它来障碍修行，应当迅速远离它。 懈怠会造作各种罪业，恶业会使人堕入地狱。 辗转在其中受苦，多劫都无法休息。 不应该生起嫉妒心，因为它会断绝利益和名声。 用慈悲的眼光看待贫穷的人，所以才能获得这样的果位。 一切争端诉讼的兴起，都是因为贪爱和悭吝。 如果能够全部断除这些，就能得到这样的佛法。 日夜勤奋地寻求佛法，对于众生没有嗔恨心。 又专注地喜爱这部经，就能迅速获得这部经。’ ‘再次，舍利弗，如果菩萨成就四种法，就能得到这个陀罗尼。是哪四种呢？第一，安住在寂静的阿兰若（āraṇya，寂静处，远离人烟的修行场所），实行头陀行。第二，领悟并进入甚深的法忍。第三，不贪恋名闻利养。第四，能够舍弃所喜爱的东西，乃至身命。菩萨成就这样的四种法，就能得到这个陀罗尼。’当时，世尊说了这样的偈颂： ‘常常修习阿兰若，这是诸佛所称赞的。 勤奋地修行甚深法忍，应当像救头燃一样紧迫。 领悟并进入甚深的法义，不毁谤或指责他人。 不应该贪恋家，以及名闻利养的地方。 不要对各种财宝，生起贪爱之心。 喜爱少欲知足，像鸟一样没有储蓄。 既然已经得到了人身，就应当常常修习善行。 出家是为了舍弃痛苦的根源，能够得到佛法真是太好了。 使骄慢等烦恼，都得到清净。 应当勤奋恭敬，尊重佛法僧（Saṃgha，僧团）。 贪图利益会失去念头和智慧，也会丧失信心和布施的行为。 像这样的人，距离菩提（bodhi，觉悟）非常遥远。 所以应当舍弃名
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English version: Śāriputra (one of the ten great disciples of the Buddha). If a Bodhisattva accomplishes four dharmas, he will surely obtain this dhāraṇī (a type of mantra or incantation). What are the four? First, not delighting in love and desire. Second, not giving rise to jealousy. Third, being able to give away everything to all sentient beings, without anger or resentment. Fourth, rejoicing day and night, deeply delighting in seeking the Dharma. Śāriputra, a Bodhisattva who accomplishes these four dharmas will obtain this dhāraṇī. At that time, the World-Honored One spoke these verses: 'Love and desire, deep and intense, can be the cause of hell. The demon king uses this to obstruct the path, one should quickly distance oneself from it. Laziness creates various sins, evil karma causes one to fall into hell. Revolving within it, suffering, for many kalpas without rest. One should not give rise to jealousy, for it cuts off benefits and fame. Looking at the poor with compassionate eyes, therefore one obtains such a position. All disputes and lawsuits arise from greed and stinginess. If one can completely cut off these, one will obtain such Dharma. Diligently seeking the Dharma day and night, without anger towards sentient beings. And focusing on delighting in this sutra, one can quickly obtain this sutra.' 'Furthermore, Śāriputra, if a Bodhisattva accomplishes four dharmas, he will obtain this dhāraṇī. What are the four? First, dwelling in a quiet āraṇya (a secluded place for practice), practicing asceticism. Second, realizing and entering into deep forbearance of the Dharma. Third, not delighting in fame, gain, and offerings. Fourth, being able to give up what one loves, even one's own life. A Bodhisattva who accomplishes these four dharmas will obtain this dhāraṇī.' At that time, the World-Honored One spoke these verses: 'Constantly practicing in the āraṇya, which is praised by all Buddhas. Diligently practicing deep forbearance of the Dharma, one should be as urgent as saving one's head from burning. Realizing and entering into the deep meaning of the Dharma, without slandering or criticizing others. One should not be attached to home, and places of fame, gain, and offerings. Do not give rise to greed for various treasures. Delight in few desires and contentment, like a bird without storage. Since one has already obtained a human body, one should always cultivate good deeds. Leaving home is to abandon the root of suffering, it is wonderful to obtain the Buddha Dharma. Make pride and other afflictions, all become purified. One should diligently be respectful, honoring the Buddha, Dharma, and Saṃgha (the monastic community). Greed for profit loses mindfulness and wisdom, and also loses faith and the act of giving. Such people are very far from bodhi (enlightenment). Therefore, one should abandon fame -------------------------------------------------------------------------------- 誉及利养 修持清净戒 正见慈悲行
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复次舍利弗。若菩萨成就四法得此陀罗尼。何等为四。所谓入于八字之义。云何八字。一者跛字。是第一义。一切诸法无我入义。二者攞字。入于如来无生法身。以非明照集智资粮无所入相。以无生相而为色身。以无尽相而为色蕴入义。三者么字。智慧愚痴法作同类入义。四者舸字。分别业报亦无业报入义。五者阇字。悟生老病死不生不灭入义。六者驮字。悟陀罗尼法体空无相无愿寂如涅槃开解入义。七者赊(赊我反)字。奢摩他住寂定相。鞞钵舍那正见诸法相。如何而得住于寂定。宜当精勤昼夜无间。观佛形像不应取相。当念鞞钵舍那以慧正见。若行者见佛而现将为真佛。应作是念此所见佛从何方来。东西南北四维上下方所来耶。若将此佛是人所造。应作是念。此佛为是泥木作耶。为复金铜所作。如是观已知所见佛。但由我于精舍之中。观佛形像昼夜忆念。是故此佛常现目前。由是当知我常见闻一切诸法。将为实者皆从自心忆念而起。即是菩萨第一温习不住定也。若菩萨于初分中。所作观心微得明已。应即摄念起于加行。乃至能知一切世间所有诸法。皆悉不离自心而起。此是菩萨第二德相不住定也。菩萨复当如是观察。今此念体为谁是耶。应知但是依他起心。遍计所 现代汉语译本 名誉和利养 修持清净的戒律，以正确的见解行慈悲之事。 再者，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）。如果菩萨成就四种法，就能获得这个陀罗尼（dhāraṇī，总持、真言）。是哪四种法呢？就是通达八个字的含义。什么是八个字呢？第一是‘跛’字（pa）。这是第一义谛，通达一切诸法无我的含义。第二是‘攞’字（la）。通达如来无生法身，因为没有明照集聚智慧资粮的处所，没有可进入的表相。以无生的表相作为色身，以无尽的表相作为色蕴，通达这个含义。第三是‘么’字（ma）。通达智慧和愚痴，一切法的作用都是同类的含义。第四是‘舸’字（ka）。通达分别业报，也通达没有业报的含义。第五是‘阇’字（ja）。领悟生老病死不生不灭的含义。第六是‘驮’字（dha）。领悟陀罗尼的法体是空无相、无愿，寂静如同涅槃，开解这个含义。第七是‘赊’字（śa）。奢摩他（śamatha，止）是安住于寂静禅定的状态。鞞钵舍那（vipaśyanā，观）是以正确的见解观察诸法的实相。如何才能安住于寂静禅定呢？应当精勤努力，昼夜不间断地观察佛的形象，但不应执着于相。应当忆念鞞钵舍那，以智慧进行正确的观察。如果修行者见到佛显现，就认为是真佛，应当这样想：‘我所见到的佛是从哪里来的呢？是从东西南北四维上下这些方向来的吗？’如果认为这尊佛是人造的，应当这样想：‘这尊佛是泥土或木头做的呢？还是用金或铜做的呢？’这样观察后，就会知道所见到的佛，只是因为我在精舍（vihāra，佛教寺院）之中，观察佛的形象，昼夜忆念，所以这尊佛才常常显现在眼前。由此应当知道，我常常见闻的一切诸法，如果认为是真实的，都是从自己的心中忆念而产生的。这就是菩萨第一种温习，不住于定中。如果菩萨在初夜时分，所作的观心稍微明了，就应当立刻收摄念头，开始修行加行，乃至能够知道一切世间所有的诸法，都是不离自己的心而生起的。这是菩萨第二种德相，不住于定中。菩萨还应当这样观察：‘现在这个念头的本体是谁呢？’应当知道这只是依他起心，是遍计所
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English version Fame and Profit Cultivating pure precepts, practicing compassion with right view. Furthermore, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), if a Bodhisattva accomplishes four dharmas, he will obtain this dhāraṇī (a sacred utterance or spell). What are the four? They are understanding the meaning of the eight syllables. What are the eight syllables? First is the syllable 'pa'. This is the ultimate truth, understanding the meaning of no-self in all dharmas. Second is the syllable 'la'. Entering the unproduced Dharmakāya (Dharma-body) of the Tathāgata (Buddha), because there is no place to illuminate and gather the resources of wisdom, no aspect to enter. Taking the aspect of non-birth as the Rūpakāya (form body), taking the aspect of endlessness as the Skandha (aggregate) of form, understanding this meaning. Third is the syllable 'ma'. Understanding the meaning that wisdom and foolishness, the actions of all dharmas, are of the same kind. Fourth is the syllable 'ka'. Understanding the distinction of karmic retribution, and also understanding the meaning of no karmic retribution. Fifth is the syllable 'ja'. Realizing the meaning that birth, old age, sickness, and death are neither born nor extinguished. Sixth is the syllable 'dha'. Realizing that the essence of the dhāraṇī is empty, without form, without desire, tranquil like Nirvāṇa (liberation), understanding this meaning. Seventh is the syllable 'śa'. Śamatha (tranquility) is abiding in a state of peaceful meditation. Vipaśyanā (insight) is observing the true nature of all dharmas with right view. How can one abide in peaceful meditation? One should diligently and tirelessly observe the image of the Buddha day and night, but should not cling to the form. One should contemplate Vipaśyanā, using wisdom to observe correctly. If a practitioner sees the Buddha appear and takes it to be the real Buddha, he should think: 'Where does the Buddha I see come from? Does he come from the directions of east, west, south, north, the four intermediate directions, or up and down?' If one thinks that this Buddha is man-made, one should think: 'Is this Buddha made of clay or wood? Or is it made of gold or copper?' Observing in this way, one will know that the Buddha one sees is only because I observe the image of the Buddha in the Vihāra (monastery), and remember it day and night, so this Buddha often appears before my eyes. From this, one should know that all the dharmas I often see and hear, if I think they are real, all arise from the memory of my own mind. This is the Bodhisattva's first practice, not dwelling in samādhi (concentration). If the Bodhisattva, in the early part of the night, gains a slight clarity in his contemplation, he should immediately gather his thoughts and begin to practice, until he can know that all the dharmas in the world arise from his own mind. This is the Bodhisattva's second virtuous aspect, not dwelling in samādhi. The Bodhisattva should also observe in this way: 'Who is the essence of this thought now?' One should know that this is only dependent origination, the parikalpita --------------------------------------------------------------------------------