English
English version: I am the Six Syllable Great Bright King (referring to the Six Syllable Great Bright Mantra). Those who obtain my Six Syllable Great Bright King will all attain liberation. The Sarvanivarana-Vishkambhin, the mother of all Tathagata（如来，Buddha）'s Prajnaparamita（般若波罗蜜多，Perfection of Wisdom）, proclaims this Six Syllable Great Bright King. All Tathagatas, Samyak-sambuddhas（应正等觉，Perfectly Enlightened Ones）, and Bodhisattvas（菩萨，Enlightened Beings） respectfully join their palms and pay homage. Good man, this Dharma（法，teachings） is the most supreme, pure, and subtle in the Mahayana（大乘，Great Vehicle）. Why? Because it can be found in the Mahayana Sutras（契经，scriptures）, including verses, prophecies, hymns, metaphors, birth stories, extensive teachings, rare Dharma discussions. Good man, having obtained this fundamental mother, peaceful liberation, why seek anything else? It is like harvesting fine rice grains, storing them in one's own house, filling vessels to the brim, drying them in the sun, then pounding, winnowing, and discarding the husks. Why? To obtain the fine rice. Similarly, other different yogas（瑜伽，spiritual practices） are like those husks. Among all yogas, this Six Syllable Great Bright King is as visible as husked rice. Good man, for the sake of this Dharma, Bodhisattvas practice the Paramita（波罗蜜多，perfections） of Dana（布施，giving）, Sila（持戒，morality）, Kshanti（忍辱，patience）, Virya（精进，effort）, Dhyana（静虑，meditation）, and Prajna（般若，wisdom）. Good man, this Six Syllable Great Bright King is difficult to encounter. But by reciting it even once, that person will receive all the offerings of clothing, food, medicine, and seats and bedding from all the Tathagatas. At that time, the Bodhisattva Sarvanivarana-Vishkambhin（除盖障菩萨，the Bodhisattva who removes all obstacles） said to the Dharma master: 'Please transmit to me the Six Syllable Great Bright Dharani（陀罗尼，mantra）.' At that time, that Dharma master was mindful and contemplating, and suddenly there was a voice in the sky saying: 'Holy one, transmit this Six Syllable Great Bright King to him.' At that time, that Dharma master thought: 'Where does this voice come from?' In the sky, the voice spoke again: 'Holy one, now this Bodhisattva is diligently seeking and has a hidden resonance. Transmit this Six Syllable Great Bright King to him.' At that time, that Dharma master saw in the sky, Avalokiteshvara（观自在菩萨，the Bodhisattva of Compassion） with lotus hands, auspicious lotus flowers, as white as the autumn moon, with a jeweled crown adorning his hair, supremely adorned with all-knowing wisdom. Seeing such a form, the Dharma master said to Sarvanivarana-Vishkambhin: 'Good man, Avalokiteshvara Bodhisattva Mahasattva（摩诃萨，great being） can grant you the Six Syllable Great Bright Dharani. You should listen carefully.' At that time, Sarvanivarana-Vishkambhin joined his palms reverently and respectfully, listening to this Six Syllable Great Bright Dharani, reciting: Om（唵，seed syllable） mani padme hum（么抳钵讷铭吽，the mantra） Thus --------------------------------------------------------------------------------
Chinese
与彼陀罗尼时。其地悉皆六种震动。除盖障菩萨得此三摩地时。复得微妙慧三摩地。发起慈悲三摩地。相应行三摩地。得是三摩地已。时除盖障菩萨摩诃萨。以四大洲满中七宝。奉献供养法师。于是法师告言。今所供养未直一字。云何供养六字大明。不受汝供。善男子汝是菩萨圣者非非圣者。彼除盖障复以价直百千真珠璎珞供养法师。时彼法师言。善男子当听我言。汝应持此供养释迦牟尼如来应正等觉。尔时除盖障菩萨。头面礼法师足已。既获满足其意辞彼而去。而复往诣祇陀林园。到已顶礼佛足。 尔时世尊释迦牟尼如来应正等觉告言。善男子知汝已有所得。如是世尊。而于是时有七十七俱胝如来应正等觉皆来集会。彼诸如来同说陀罗尼曰。 曩莫(入)飒钵哆(二合引)喃(引二)三藐讫三(二合)没驮(三)句(引)致喃(引四)怛你也(二合反)他(去五)唵(引)左肆(引)祖隶(引)噂(上)祢(引六)娑嚩(二合引)贺(引十) 于是七十七俱胝如来应正等觉。说此陀罗尼时。彼观自在菩萨身有一毛孔名日光明。是中有无数百千万俱胝那庾多菩萨。于彼日光明毛孔中。复有一万二千金山。其一一山各千二百峰。其山周匝莲华色宝以为庄严。而于周匝有天摩尼宝适意园林。又有种种天 当除盖障菩萨念诵那个陀罗尼（dharani，总持、真言）时，大地全部发生六种震动。除盖障菩萨获得这个三摩地（samadhi，禅定）时，又获得微妙慧三摩地，发起慈悲三摩地，相应行三摩地。得到这些三摩地后，当时的除盖障菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）用装满四大洲的七宝来奉献供养法师。于是法师告诉他：‘你现在所供养的，还抵不上一个字。怎么能用这个来供养六字大明咒呢？我不接受你的供养。善男子，你是菩萨圣者，不是非圣者。’那除盖障菩萨又用价值百千的真珠璎珞供养法师。当时那位法师说：‘善男子，你应当听我说。你应该拿这些供养释迦牟尼如来应正等觉（Sakyamuni Tathagata Arhat Samyaksambuddha，释迦牟尼佛）。’当时除盖障菩萨，头面顶礼法师的脚后，既然已经满足了他的意愿，就告辞离开了，又前往祇陀林园（Jetavana Garden）。到达后，顶礼佛足。 当时世尊释迦牟尼如来应正等觉告诉他：‘善男子，我知道你已经有所得。’世尊这样说。而在这个时候，有七十七俱胝（koti，千万）如来应正等觉都来了。这些如来一同说了这个陀罗尼： ‘曩莫(入)飒钵哆(二合引)喃(引二)三藐讫三(二合)没驮(三)句(引)致喃(引四)怛你也(二合反)他(去五)唵(引)左肆(引)祖隶(引)噂(上)祢(引六)娑嚩(二合引)贺(引十)’ 当这七十七俱胝如来应正等觉说这个陀罗尼时，观自在菩萨（Avalokitesvara，观世音菩萨）身上有一毛孔名叫日光明。这毛孔中有无数百千万俱胝那庾多（nayuta，数量单位）菩萨。在那日光明毛孔中，又有一万二千金山，每一座山各有千二百峰。这些山周围用莲华色宝来庄严。而且在周围有天摩尼宝适意园林，又有种种天...
English
At the time when that Ksitigarbha Bodhisattva recited that dharani (总持、真言), the earth trembled in six ways. When Ksitigarbha Bodhisattva attained this samadhi (禅定), he also attained the Subtle Wisdom Samadhi, aroused the Compassionate Samadhi, and the Corresponding Practice Samadhi. Having attained these samadhis, the Ksitigarbha Bodhisattva-Mahasattva (大菩萨) then offered the teacher seven treasures filling the four continents. Thereupon, the teacher told him, 'What you are offering now is not worth even a single word. How can you use this to offer the Six-Syllable Great Bright Mantra? I do not accept your offering. Good man, you are a Bodhisattva, a sage, not a non-sage.' Then Ksitigarbha Bodhisattva offered the teacher a necklace of true pearls worth hundreds of thousands. At that time, the teacher said, 'Good man, you should listen to me. You should take these offerings to offer to Sakyamuni Tathagata Arhat Samyaksambuddha (释迦牟尼佛).' At that time, Ksitigarbha Bodhisattva bowed his head and face at the feet of the teacher. Having fulfilled his intention, he took his leave and went to the Jetavana Garden (祇陀林园). Upon arriving, he bowed at the feet of the Buddha. At that time, the World Honored One, Sakyamuni Tathagata Arhat Samyaksambuddha, told him, 'Good man, I know that you have already attained something.' Thus spoke the World Honored One. And at that time, seventy-seven kotis (千万) of Tathagata Arhat Samyaksambuddhas all came. These Tathagatas together spoke this dharani: 'Namo Saptanam Samyak Sambuddha Kotinam Tadyatha Om Cale Cule Cundi Svaha' When these seventy-seven kotis of Tathagata Arhat Samyaksambuddhas spoke this dharani, Avalokitesvara Bodhisattva (观世音菩萨) had a pore on his body named Sunlight. In this pore, there were countless hundreds of thousands of kotis of nayutas (数量单位) of Bodhisattvas. In that Sunlight pore, there were also twelve thousand golden mountains, each mountain having twelve hundred peaks. These mountains were adorned with lotus-colored jewels all around. And around them were heavenly mani-jewel pleasure gardens, and various kinds of heavenly... --------------------------------------------------------------------------------
Chinese
池。又有无数百千万金宝庄严楼阁。上悬百千衣服真珠璎珞。彼楼阁中有微妙如意宝珠。供给彼诸菩萨摩诃萨。一切所须资具。时诸菩萨入楼阁中。而念六字大明。是时见涅盘地。到彼涅盘之地。见于如来。观见观自在菩萨摩诃萨。心生欢喜。于是菩萨出彼楼阁往经行处。而于其中有诸宝园。而复往诣浴池。复往莲华色宝山。在于一面结跏趺坐而入三昧。如是善男子菩萨住彼毛孔。善男子复有毛孔名帝释王。其中有无数百千万俱胝那庾多不退转菩萨。于是帝释王毛孔中。复有八万天金宝山。于其山中有如意摩尼宝。名莲华光。随彼菩萨心所思惟皆得成就。时彼菩萨于彼山中。若念饮食无不满足。而无轮回烦恼之苦。恒时思惟其身无异思惟。善男子复有毛孔名曰大药。于中有无数百千万俱胝那庾多初发心菩萨。善男子于彼毛孔。有九万九千山。于此山中有金刚宝窟。金宝窟银宝窟帝青宝窟莲华色宝窟。绿色宝窟玻胝迦色宝窟。如是山王有八万峰种种适意。摩尼及诸妙宝庄严其上。于彼峰中有彦达嚩众。恒奏乐音。彼初发心菩萨。思惟空无相无我。生苦老苦病苦死苦。爱别离苦怨憎会苦。堕阿鼻地狱苦。堕黑绳地狱诸有情苦。堕饿鬼趣诸有情苦。作是思惟时。结跏趺坐而入三昧。于彼山中而住。善男子有一毛孔。名缋画王 现代汉语译本： 池。又有无数百千万用金银珠宝庄严的楼阁。楼阁上悬挂着成百上千的衣服和真珠璎珞（用珠宝串成的装饰品）。这些楼阁中有微妙的如意宝珠（能实现愿望的宝珠），供给那些菩萨摩诃萨（伟大的菩萨）一切所需的资具。当时，诸位菩萨进入楼阁中，念诵六字大明咒（即“嗡嘛呢叭咪吽”）。这时，他们看见了涅槃（佛教修行的最终目标）之地，到达涅槃之地，见到了如来（佛）。观见到观自在菩萨摩诃萨（即观音菩萨），心中生起欢喜。于是，菩萨走出楼阁，前往经行处（僧人散步的地方），那里有各种宝园。他们又前往浴池，又前往莲花色宝山，在一面结跏趺坐（一种坐禅姿势）而入三昧（禅定）。像这样，善男子，菩萨就住在那些毛孔中。 善男子，又有一个毛孔名叫帝释王（佛教中的护法神），其中有无数百千万俱胝那庾多（巨大的数字单位）不退转菩萨（修行不会退步的菩萨）。在这个帝释王毛孔中，又有八万天金宝山。山中有如意摩尼宝（能实现愿望的宝珠），名叫莲华光。随着那些菩萨心中所思所想，都能得到成就。当时，那些菩萨在山中，如果想念饮食，没有不满足的，而且没有轮回烦恼的痛苦，恒常思惟其身无常。善男子，又有一个毛孔名叫大药，其中有无数百千万俱胝那庾多初发心菩萨（刚刚发菩提心的菩萨）。 善男子，在那个毛孔中，有九万九千座山。在这些山中有金刚宝窟、金宝窟、帝青宝窟、莲华色宝窟、绿色宝窟、玻胝迦色宝窟。像这样的山王有八万个山峰，种种适意，用摩尼宝和各种妙宝庄严其上。在那些山峰中有彦达嚩众（天上的乐神），恒常演奏音乐。那些初发心菩萨，思惟空、无相、无我（佛教的重要概念），生苦、老苦、病苦、死苦、爱别离苦、怨憎会苦、堕阿鼻地狱苦、堕黑绳地狱诸有情苦、堕饿鬼趣诸有情苦。在作这些思惟的时候，结跏趺坐而入三昧，在山中安住。善男子，有一个毛孔，名叫缋画王。
English
English version: Pools. And also countless hundreds of thousands of gold and jeweled adorned pavilions. Hanging above are hundreds and thousands of clothes and pearl necklaces. Within those pavilions are subtle wish-fulfilling jewels, providing those Bodhisattva Mahasattvas (great Bodhisattvas) with all necessary resources. At that time, the Bodhisattvas enter the pavilions and recite the six-syllable great bright mantra (Om Mani Padme Hum). Then, they see the land of Nirvana (the ultimate goal of Buddhist practice), reaching that land of Nirvana, they see the Tathagata (Buddha). Observing Avalokiteśvara Bodhisattva Mahasattva (Guanyin Bodhisattva), their hearts are filled with joy. Thereupon, the Bodhisattvas exit those pavilions and go to the walking areas, where there are various jeweled gardens. They also go to the bathing pools, and then to the lotus-colored jeweled mountains, sitting in full lotus posture (a meditative posture) on one side and entering Samadhi (meditative state). Thus, good men, the Bodhisattvas dwell in those pores. Good men, there is another pore named Indra King (a protective deity in Buddhism), within which are countless hundreds of thousands of kotis nayutas (huge numerical units) of non-retrogressing Bodhisattvas (Bodhisattvas who will not regress in their practice). Within this Indra King pore, there are also eighty thousand heavenly golden jeweled mountains. In those mountains are wish-fulfilling Mani jewels (wish-fulfilling jewels), named Lotus Light. Whatever those Bodhisattvas think in their hearts, they can achieve. At that time, those Bodhisattvas in those mountains, if they think of food and drink, they are always satisfied, and there is no suffering of samsaric afflictions, constantly contemplating the impermanence of their bodies. Good men, there is another pore named Great Medicine, within which are countless hundreds of thousands of kotis nayutas of newly aspiring Bodhisattvas (Bodhisattvas who have just generated Bodhicitta). Good men, in that pore, there are ninety-nine thousand mountains. In these mountains are Vajra jewel caves, gold jewel caves, lapis lazuli jewel caves, lotus-colored jewel caves, green jewel caves, and crystal-colored jewel caves. Such mountain kings have eighty thousand peaks, all kinds of pleasing things, adorned with Mani jewels and various wonderful treasures. In those peaks are Gandharva assemblies (celestial musicians), constantly playing music. Those newly aspiring Bodhisattvas contemplate emptiness, signlessness, and selflessness (important Buddhist concepts), the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering enemies, the suffering of falling into Avici hell, the suffering of sentient beings falling into the Black Rope hell, the suffering of sentient beings falling into the realm of hungry ghosts. While contemplating these, they sit in full lotus posture and enter Samadhi, dwelling in those mountains. Good men, there is a pore named Painting King. --------------------------------------------------------------------------------