The Dhāraṇī Entranceway
陀羅尼入門
2.1Then the bodhisattva Ratnavairocana asked the Bhagavat, “Bhadanta Bhagavat, how does one distinguish day and night in the Padmā realm? What kinds of sounds are heard there? What kind of mental states do the bodhisattvas there have? What kind of dwelling do they dwell in?”
2.1此時，菩薩寶光問薄伽梵說：「尊者薄伽梵，蓮華世界中如何區分晝夜？那裡聽到什麼樣的聲音？那裡的菩薩們有什麼樣的心境？他們住在什麼樣的地方？」
2.2“Noble son,” answered the Bhagavat, “the Padmā realm is continuously illuminated by the Buddha’s light. The time there that is known as night is when the flowers close, the songs of the birds diminish, and the Bhagavat and the bodhisattvas enjoy meditation and experience liberation’s joy and bliss. The time that is known as day is when the flowers are opened by a breeze, the birds sing beautifully, a rain of flowers falls, and supremely fragrant, pleasant, gentle breezes, the touch of which is delightful, blow in the four directions. The Bhagavat arises from his samādhi, the bodhisattvas [F.133.b] arise from their samādhis, and the Bhagavat Padmottara teaches the bodhisattva mahāsattvas the bodhisattva piṭaka, which transcends completely what is spoken of to śrāvakas and pratyekabuddhas.
2.2「善男子，」薄伽梵回答說，「蓮華世界由佛光持續照耀。那裡被稱為夜晚的時間，是當蓮華關閉、鳥類的歌聲減少時，薄伽梵和菩薩們享受禪定，體驗解脫的喜樂和安樂。被稱為白天的時間，是當微風吹開蓮華、鳥類唱出美妙的歌聲、華雨紛紛落下，以及極其芬芳、怡人、溫柔的微風，其觸感令人愉悅，在四方吹拂時。薄伽梵從其三昧中起身，菩薩們從其三昧中起身，薄伽梵蓮華上佛為菩薩摩訶薩們演說菩薩藏，此藏完全超越對聲聞和辟支佛所說之法。」
2.3“Noble son, the bodhisattva mahāsattvas are never separated from the word Buddha, the word Dharma, or the word Saṅgha . They are never separated from the word fearlessness , the word nonformation, the word nonbecoming, the words no cessation, the word pacified, the words very pacified, the words truly pacified, the words great kindness, the words great compassion, the words unoriginated phenomena, the words attaining the level of consecration, or the words buddhas and bodhisattvas . The bodhisattvas continually hear words such as these.
2.3「善男子，菩薩摩訶薩永遠不遠離『佛陀』這個詞，也不遠離『法』這個詞，也不遠離『僧伽』這個詞。他們永遠不遠離『無畏』這個詞，不遠離『無作』這個詞，不遠離『無生』這個詞，不遠離『無滅』這個詞，不遠離『寂靜』這個詞，不遠離『極寂靜』這個詞，不遠離『真寂靜』這個詞，不遠離『大慈』這個詞，不遠離『大悲』這個詞，不遠離『無生法』這個詞，不遠離『得灌頂地』這個詞，也不遠離『諸佛菩薩』這個詞。菩薩們不斷地聽聞這樣的詞語。
2.4“Noble son, moreover, the bodhisattva mahāsattvas who have been born and will be born in the Padmā world are all endowed with the thirty-two signs of a great being, have hundred-yojana-wide auras, and until enlightenment will have no downfalls.
2.4「善男子，又菩薩摩訶薩生於蓮華世界及當生者，悉皆具足三十二相，光明各廣百由旬，乃至未得菩提，永無衰退。
2.5“All those bodhisattvas have loving minds, affectionate minds, unpolluted minds, tamed minds, patient minds, settled minds, clear minds, imperturbable minds, pure minds, virtuous minds, Dharma-loving minds, minds that pacify the kleśas in all beings, minds as vast as the earth, minds that do not enjoy worldly conversation, minds that enjoy transcendent conversation, [F.134.a] minds that strive for all virtuous qualities, minds that are sincerely, continuously dedicated, minds that have complete peace with regard to illness, aging, and death, minds that have incinerated all kleśas, minds that have pacified all involvements, and minds that are not proud of all their qualities.
2.5「所有這些菩薩都具有親愛心、慈悲心、清淨心、調伏心、忍耐心、安住心、明了心、不動心、純淨心、戒德心、愛法心、能平息一切眾生煩惱的心、廣大如地的心、不樂世間談話的心、樂於超越談話的心、為一切戒德而努力的心、真誠持續奉獻的心、對於疾病、衰老和死亡完全安樂的心、已焚燒一切煩惱的心、已平息一切牽纏的心，以及對自身一切功德不自驕傲的心。」
2.6“They possess the power of intention, the power of engagement, the power of motive, the power of prayer, the power of rising above the worthless, the power of comprehension, the power of good roots, the power of samādhi, the power of learning, the power of giving, the power of correct conduct, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of śamatha, the power of vipaśyanā, the power of clairvoyance, the power of mindfulness, the power of enlightenment, the power of courage, the power of destroying all māras, the power of overcoming all the might of the māras, the power of defeating all promulgators of false doctrines through the Dharma, and the power of overcoming all kleśas.
2.6「他們具足了意力、修力、動力、願力、超越無義力、慧力、善根力、三昧力、聞力、施力、持戒波羅蜜力、忍心力、精進力、禪定波羅蜜力、智慧力、奢摩他力、毘舍那力、神通力、念力、菩提力、勇力、摧伏一切魔力、克服一切魔勢力、以法降伏一切邪見者的力量，以及克服一切煩惱的力量。」
2.7“The bodhisattva mahāsattvas who have been born and will be born in the Padmā world have served many hundreds of thousands of buddhas and thus have planted good roots.
2.7「在蓮華世界中已經出生和將要出生的菩薩摩訶薩，都已經侍奉過許許多多的佛陀，因此培植了善根。」
2.8“The bodhisattva mahāsattvas who have been born and will be born in the buddha realm of the Padmā world consume meditation as food, Dharma as food, and inhaled aromas as food, just like the deities in the Brahmā paradise. Food eaten through the mouth is unknown there. [F.134.b]
2.8「在蓮華世界的佛土中，已經出生和將來出生的菩薩摩訶薩們，以禪定波羅蜜作為食物，以法作為食物，以吸入的香氣作為食物，就像梵天天界的諸天一樣。在那裡，完全不知道通過口進食的食物。」
2.9“Even the word nonvirtue does not exist there at all. Even the word female does not exist there at all; there isn’t even that term. Even the word suffering does not exist there at all. Even the words virtue and nonvirtue do not exist there at all.
2.9「在那裡，甚至『非福』這個詞彙根本不存在。甚至『女』這個詞彙也不存在；連這個用語都沒有。甚至『苦』這個詞彙也不存在。甚至『福』和『非福』這些詞彙都不存在。
2.10“And in the same way the words kleśa , attachment, darkness, bad smell, mental fatigue, and physical fatigue, and the words hells, animal birth, and Yama’s world do not exist there. The words unfortunate rebirths do not exist there.
2.10「同樣地，煩惱、貪愛、無明、臭穢、心疲、身疲這些詞語，以及地獄、畜生、閻羅世界這些詞語在那裡都不存在。惡趣受生的詞語在那裡也不存在。」
2.11“There are no thorns, dark places, stones, or pebbles; there is no fire, no moon, no sun, no stars, and no great oceans; and there are no Sumeru or Cakravāḍa mountains, no in-between worlds, no Kāla mountains, no Mīḍhapāṣāṇa, and no Pāṃśu mountains. There aren’t the words clouds or rain, or the word storm; the words unfortunate existences don’t exist at all.
2.11「那裡沒有荊棘、黑暗之處、石頭或卵石；沒有火、沒有月亮、沒有太陽、沒有星星，也沒有大洋；沒有須彌山或輪圍山，沒有中間世界，沒有鐵圍山、鐵圍、塵山。那裡沒有雲或雨的說法，也沒有風的說法；惡道的說法根本不存在那裡。」
2.12“Moreover, the Padmā realm is always illuminated by the vast radiance of the light from the Buddha, the light from the bodhisattvas, the light from merit, and the light from jewels.
2.12「而且，蓮華世界始終被佛陀的光、菩薩的光、功德的光以及珍寶的光所發出的廣大光輝所照亮。」
2.13“There are the birds that are called saphala, each of which, with their own pleasing and gentle song, sings of the powers, the strengths, and the aspects of enlightenment.”
2.13「那裡有稱為迦陵頻伽的鳥，各自以令人愉悅柔和的歌聲，唱誦力、力和菩提的各個面向。」
2.14Then the bodhisattva Ratnavairocana asked the Bhagavat, “Bhagavat, how vast is the Padmā realm? How long after his swift attainment of the enlightenment of buddhahood will Padmottara reside, live, and remain there, teaching the Dharma? [F.135.a] When he has passed into parinirvāṇa, how long will his Dharma remain? How long will those bodhisattvas who have been born and will be born in the buddha realm of the Padmā world remain there? Are those bodhisattvas deprived of seeing the Buddha, hearing the Dharma, and serving the Saṅgha, or not? What was the name of the Padmā realm previously? How long after the setting of the sun of the previous jina did the Tathāgata Padmottara attain the complete enlightenment of perfect buddhahood? Why is it that some see the manifestations of buddhas, the miracles of buddhas, and the bhagavat buddhas performing miracles in other buddha realms in the ten directions, while others do not?”
2.14菩薩寶光問薄伽梵說：「薄伽梵，蓮華世界有多廣大？蓮華上佛迅速證得佛果菩提後，將住世、生存、安住在那裡講說法門多久？他般涅槃後，他的法將存續多久？那些已經出生和將來出生在蓮華世界佛土的菩薩們將住在那裡多久？那些菩薩是否被剝奪了見佛、聞法和侍奉僧伽的機會，還是沒有？蓮華世界之前的名字是什麼？前一位勝者日落之後，如來蓮華上佛經過多久才證得阿耨多羅三藐三菩提？為什麼有些人能看到十方其他佛土中諸佛的示現、諸佛的神通和薄伽梵佛陀顯現的神通，而有些人卻看不到呢？」
2.15“Noble son,” answered the Bhagavat, “it is like this: Sumeru, the king of mountains, is 168,000 yojanas high and 84,000 yojanas wide. If a diligent, powerful man came to Sumeru, the king of mountains, and with the power of his samādhi broke it into pieces the size of mustard seeds, then those pieces would be uncountable. No one but a being with omniscient wisdom could count those pieces of Sumeru that are the size of mustard seeds. That number of those pieces is the number of how many four-continent worlds there are.
2.15「善男子，」薄伽梵回答說，「是這樣的：須彌山，諸山之王，高一萬六千八百由旬，寬八千四百由旬。如果有一位精進、有力的人來到須彌山，諸山之王，用他的三昧力把它破成芥子般大小的碎片，那麼那些碎片將是無法計數的。除了具有遍知智慧的眾生外，沒有人能夠數清那些芥子般大小的須彌山碎片。那些碎片的數量，就是有多少個四天下世界的數量。」
2.16“It is like this: just as the world of Sukhāvatī is completely filled with bodhisattvas, in the same way the buddha realm Padmā is completely filled with bodhisattvas.
2.16「事情是這樣的：就像極樂世界完全充滿了菩薩一樣，同樣地蓮華佛土也完全充滿了菩薩。
2.17“Noble son, the tathāgata [F.135.b] arhat samyaksambuddha Padmottara will have a lifespan of thirty intermediate eons, during which he will reside, live, and remain there, teaching the Dharma.
2.17「善男子，如來應供正遍知佛蓮華上佛的壽命為三十中劫，在此期間他將住在那裡，安樂地生活並停留，為眾生講演法教。」
2.18“Noble son, after the tathāgata arhat samyaksambuddha Padmottara has passed into parinirvāṇa, the sacred Dharma will remain for ten intermediate eons. The lifespan of the bodhisattva mahāsattvas who have been born and will be born in the Padmā realm is forty intermediate eons.
2.18「善男子，蓮華上佛如來應供正遍知佛入般涅槃後，正法將住世十個中劫。在蓮華世界中已經誕生和將要誕生的菩薩摩訶薩的壽命是四十個中劫。
2.19“Noble son, previously the Padmā realm was called Candanā. It was not completely pure, nor filled with pure beings, as the present Padmā world is.
2.19「善男子，蓮華世界以前被稱為栴檀世界。它既不像現在的蓮華世界那樣完全清淨，也不像現在那樣充滿純淨的眾生。」
2.20“Noble son, in the Candanā world there dwelt the tathāgata arhat samyaksambuddha, the one with wisdom and virtuous conduct, the sugata, the knower of the world, the unsurpassable guide who tames beings, the teacher of gods and humans, the bhagavat buddha named Candrottama. He taught the Dharma for thirty intermediate eons. When the time came for him to pass into parinirvāṇa, some bodhisattvas, through the power of their prayers, departed to other buddha realms. The bodhisattvas who remained thought, ‘The tathāgata arhat samyaksambuddha Candrottama will pass into parinirvāṇa in the middle watch of this night. After the Bhagavat has passed into parinirvāṇa, his sacred Dharma will remain for ten intermediate eons. After it has come to an end, who will attain the complete enlightenment of perfect buddhahood?’
2.20「善男子，在栴檀世界住著如來應供正遍知佛，具足智慧與戒德，善逝、世間解、無上士調御士、天人師，薄伽梵佛，名為栴檀香佛。他教導法門達三十中劫之久。當他涅槃的時刻到來時，有些菩薩因著他們過去所發願力的力量，前往其他佛土。留下來的菩薩們心想：『如來應供正遍知佛栴檀香佛將在今夜的中時分進入般涅槃。薄伽梵入般涅槃後，他的聖法將住世十個中劫。待法滅盡之後，誰將證得無上正等菩提而成就完滿的佛果呢？』」
2.21“At that time, the bodhisattva mahāsattva Gaganamudra, because of his prayers in the past, received this prophecy from the tathāgata arhat samyaksambuddha Candrottama: [F.136.a] ‘Noble son, when I have passed into parinirvāṇa, the Dharma will remain for ten intermediate eons, and then my Dharma will come to an end in the middle period of the night. In the last period of that night, you will attain the complete enlightenment of perfect buddhahood. You will become the tathāgata arhat samyaksambuddha, the one with wisdom and virtuous conduct, and so on, the bhagavat buddha named Padmottara.’
2.21「當時，菩薩摩訶薩虛空印菩薩，因其往昔的願力，從如來應供正遍知佛栴檀香佛處得到了授記：『善男子，我涅槃後，法將住世十中劫，然後我的法在夜晚的中分時將滅盡。在那夜晚的後分時，你將證得無上正等菩提。你將成為如來應供正遍知佛，具有智慧和戒德，等等，薄伽梵佛名蓮華上佛。』」
2.22“At that time, the bodhisattva mahāsattvas came to the bhagavat tathāgata arhat samyaksambuddha Candrottama. When they had come before the bhagavat tathāgata arhat samyaksambuddha Candrottama, through the power of samādhi, with manifold bodhisattva miracles, all those bodhisattvas made offerings to the Tathāgata Candrottama, circumambulated him three times, and then said to the Bhagavat, ‘Bhadanta Bhagavat, we will remain, with our minds in a state of cessation, for those ten intermediate eons.’
2.22「當時，菩薩摩訶薩們來到薄伽梵如來應供正遍知佛栴檀香佛的面前。他們到達薄伽梵如來應供正遍知佛栴檀香佛的面前後，以三昧的力量，以種種菩薩神通，所有這些菩薩都向如來栴檀香佛做了供養，繞他三圈，然後對薄伽梵說，『尊者薄伽梵啊，我們將以心處於寂靜的狀態而留下來，度過這十個中劫。』」
2.23“Then, noble son, the tathāgata arhat samyaksambuddha Candrottama said to the bodhisattva mahāsattva Gaganamudra, ‘You must acquire, noble son, the dhāraṇī entranceway that is the form of omniscience. All the past tathāgata arhat samyaksambuddhas have taught it to the bodhisattvas they have consecrated to be their regents. Also, the present bhagavat buddhas who reside, live, and remain in the worlds in the ten directions [F.136.b] teach it to the bodhisattvas whom they consecrate to be their regents. Also, those who will be buddhas in the future will teach it to the bodhisattvas whom they consecrate to be their regents. Therefore, you too should acquire the dhāraṇī entranceway that is the form of omniscience. It is thus:
2.23"那時，如來應供正遍知佛栴檀香佛對菩薩摩訶薩虛空印菩薩說：'善男子，你必須獲得陀羅尼入門，它是一切智的形式。所有過去的如來應供正遍知佛都曾教導它給他們灌頂為灌頂弟子的菩薩。同樣地，現在住在十方世界中的薄伽梵佛陀也教導它給他們灌頂為灌頂弟子的菩薩。同樣地，未來將成為佛陀的者也會教導它給他們灌頂為灌頂弟子的菩薩。因此，你也應該獲得陀羅尼入門，它是一切智的形式。其內容如下：
2.24jalijalini mahājalini phutke butke sammade mahāsammade devāṃ aṭi caṭi ṭake ṭharaṭhakke amimakasi hilicilitili ruruke mahāruruke jaye durjaye jayamati śānte śāntanirghoṣaṇi amūle ale amūlaparichinne mārasainya vitrāsane mukte muktapariśuddhe abhīte bhayamocane bhāradroharaṇā dānta vidyāvidyā varuttame nigrahaṃ paravādināṃ dharmavādināmanugrahaṃ ārakṣā dharmavādināṃ caturṇāṃ smṛtyupasthānānām adhimuktipadaprakāśanapadamidaṃ |
2.24（咒語不翻）
2.25buddhakāśaye amama nimama avevi arthe arthani stīraṇe lokādhimukte sandadha paribhāvane caturṇāmāryavaṃśānāṃ adhimuktipadaprakāśanapadā |
2.25（咒語不翻）
2.26bhāṣīthe bhāṣaṇe dhāre dhārayati gupte śubhe śubhaprade tatphale agraphale ’niṣphale nilaha samukta amukta nirmukte atravita vimuktavati vilaphala ayukta iviti diviti ratitula tulamaṃ ahiṃsāma ititāva atvānatvāna sarvaloka anaka livindha abhūsare hatamatte veśāgravate aphala kaphala trayāṇām ārakṣitānāṃ adhimuktipadamidaṃ |
2.26（咒語不翻）
2.27jaḍataḥ aniharavavatavyo idaṃ phalaṃ niyomaphalaṃ samudānāya vibhuṣa paśya sāmantra anumanto akumanto chedāvane mantrastā daśabala vigrahasthā isusthita sunikhama tīkṣṇamati āloko atitṛṣṇā adimati [F.137.a] pratyutpannabuddhapūrvaprahāre caturṇāṃ samyakprahāṇānāṃ adhimuktipadaprakāśanapadamidaṃ |
2.27（咒語不翻）
2.28anye manye mane mamane vire virate śame śamitā viśānte mukte nirakṣame same samasame kṣaye akṣaye ajiti śānte samiṣṭhe dhāraṇī ālokāvabhāse ratnavrate raśmyavate jñānavate meruvate kṣayanidarśane lokapradīpanidarśane caturṇāṃ pratisaṃvidāmadhimuktipadaprakāśanapadamidaṃ |
2.28（咒語不翻）
2.29cakṣa ābhāsanidarśane jñānālokanidarśanaṃ ca prabhāsane sarvendriya bhūmātikrante sarvasarve vamāṃ sarve prāthavā kṣayaṃ kare gokāha vadane lokānudarśana vibhū caturṇāṃ ṛddhipādānām adhimuktipadaprakāśanapadamidam |
2.29（咒語不翻）
2.30acale buddhe dṛdhapracale sattve gṛhna siddhi kaṃpati nisiddha smahiddhe parekasire some caṇḍe datve acale acale apare vicivale nipare pracacale prasare anayan prabhyāse kaṃkame prabhāvini same nijase grakrame nayute indriyāṇāṃ balānām adhimuktipadaprakāśanapadamidaṃ |
2.30（咒語不翻）
2.31puṣpe supuṣpe drumaparihāre abhayarucire cekaratke akṣayamastu ninile mamale pañcaśiśire lokasya vijñāne nayasaṃgṛhīte ca yukte succendena saptānāṃ bodhyaṅgānāṃ adhimuktipadaprakāśanapadamidaṃ |
2.31（咒語不翻）
2.32cakravajre maitra samāpade krānte kete karuṇa rudīkṣayi prītirūpe kṣamasaṃpanne arake varate kharo khare amūle mūle sādhane caturṇāṃ vaiśāradyānām adhimuktipadaprakāśanapadamidaṃ |
2.32（咒語不翻）
2.33vartte cakre cakradhare varacakre vare prare hile hile dhare ārūpāvate huhure yathā jibhaṃga niṃbare yathāgne yathāparaṃ cariniśe yathā bhayaririśi satyanirhāra jaracavila vīryanirhāra cure mārganirhāra samādhinirhāra prajñānirhāra vimuktinirhāra [F.137.b] vimuktijñānadarśananirhāra nakṣatranirhāra candranirhāra sūryanirhāra padāścaturuttaratathāgatena adbhutaṃ niradbhutaṃ saṃbuddhaṃ abuddha ihabuddhaṃ tatrabuddhaṃ nihaṃgamapare alaha dalaha paṇḍare paṇḍare tatrāntalu māṃgagharaṇi pūṭani saṃpūṭani gatapraṃgamanuniruva nāśani nāśabandhani cicchini cicchidra mayova hidiṃgamā vare mare hanane bharaṃ bhare bhinde bhire bhire ruṣare śaraṇe darane pravartte varaṇāḍaye vidranvumā varakhumā brahmacāriṇa indravani dhidhirāyani maheśvaralalani mamasume alamini ekākṣaraci vaṃcani carasti ābhicaṇḍāla sūre sarvasurā āvarasurā punakanitāṃ paṇḍitāṃ āyinakaṇḍi jabhāme gandhare atra runimakare bhirohiṇī siddhamatte vilokamate buddhādhiṣṭhite dhāraṇīmukhe daśānāṃ balānām adhimuktiprakāśanapadamidaṃ |
2.33（咒語不翻）
2.34As soon as the Bhagavat recited the dhāraṇī entranceway that is the form of omniscience, that great billion-world universe shook intensely in six ways: it shook, shook strongly, and shook intensely; it shuddered, shuddered intensely, and shuddered fiercely; it quivered, quivered intensely, and quivered fiercely; it trembled, trembled intensely, and trembled fiercely; it quaked, quaked intensely, and quaked fiercely; it bent upward, bent downward, and bent deeply downward. And a light appeared so that the worlds in the ten directions, which are as numerous as the grains of sand in countless Ganges Rivers, were filled with vast light. At that time, the Sumeru, Cakravāḍa, and Mahācakravāḍa mountains were not to be seen. The countless worlds in the ten directions appeared to be as flat as the palm of one’s hand. [F.138.a]
2.34薄伽梵一誦這個一切智的形相陀羅尼門，這個大千世界就劇烈地搖動了六種方式：搖動、強烈地搖動、極其劇烈地搖動；震顫、強烈地震顫、極其劇烈地震顫；顫動、強烈地顫動、極其劇烈地顫動；震撼、強烈地震撼、極其劇烈地震撼；晃動、強烈地晃動、極其劇烈地晃動；向上彎曲、向下彎曲、深深地向下彎曲。並有光芒出現，照亮了無數恆河沙數世界般眾多的十方世界，充滿了廣大的光明。當時須彌山、輪圍山和大輪圍山都看不見了，十方無數的世界顯得平坦如同掌心一樣。
2.35Also, through the power of the Tathāgata, the bodhisattva mahāsattvas who resided in countless worlds in the ten directions, who had attained samādhi, dhāraṇī, and acceptance, vanished from their own realms and arrived in the presence of the Bhagavat on Vulture Peak Mountain. They bowed their heads to the Bhagavat’s feet and, through various manifold bodhisattva miracles, made offerings to the Bhagavat. They then seated themselves there in order to hear this dhāraṇī entranceway that is the form of omniscience.
2.35又由如來的力量，那些住在十方無數世界中已經獲得三昧、陀羅尼和忍的菩薩摩訶薩，從各自的世界中消失，來到了薄伽梵在鷲峰山的面前。他們向薄伽梵的足前頂禮，通過各種多樣的菩薩神通，對薄伽梵做供養。他們然後在那裡坐下，以便聽聞這個作為一切智形相的陀羅尼入門。
2.36Also, countless devas, nāgas, yakṣas, asuras, kumbhāṇḍas, and piśācas came to Vulture Peak Mountain to the presence of the Bhagavat, bowed their heads to the Bhagavat’s feet, and sat to one side in order to hear this dhāraṇī entranceway that is the form of omniscience. All the bodhisattva mahāsattvas who were gathered there saw the Padmā buddha realm and the tathāgata arhat samyaksambuddha Padmottara encircled by an assembly of bodhisattvas. As soon as the Bhagavat had recited this dhāraṇī entranceway that is the form of omniscience, bodhisattva mahāsattvas as numerous as the grains of sand in seventy-two Ganges Rivers obtained this dhāraṇī.
2.36同樣地，無量的天神、龍、夜叉、阿修羅、瓶神和毘舍遮來到鷲峰山，到薄伽梵的面前，向薄伽梵的腳禮拜，然後坐在一旁聆聽這個陀羅尼入口，它是一切智的形態。所有聚集在那裡的菩薩摩訶薩都看到了蓮華世界和如來應供正遍知佛蓮華上佛，被菩薩的集會所圍繞。薄伽梵一誦唸這個陀羅尼入口，它是一切智的形態，菩薩摩訶薩的數量就像七十二條恆河裡的沙粒那樣眾多，他們都獲得了這個陀羅尼。
2.37The bodhisattvas who had obtained the dhāraṇī saw the bhagavat buddhas who dwelt in countless worlds in the ten directions and saw the array of the qualities of those buddha realms. [F.138.b] They were amazed, and, through the power of samādhi and bodhisattva miracles, made offerings to the Buddha and then were seated.
2.37獲得陀羅尼的菩薩看到住在十方無數世界中的薄伽梵佛陀，看到那些佛土的功德莊嚴。他們感到驚奇，通過三昧和菩薩神通的力量，對佛陀做出供養，然後坐下。
2.38The Bhagavat said to them, “Noble sons, the bodhisattva mahāsattvas who meditate upon the dhāraṇī entranceway that is the form of omniscience will attain 84,000 dhāraṇī entranceways; they will attain 72,000 further dhāraṇī entranceways; and they will attain 60,000 samādhi entranceways.
2.38薄伽梵對他們說：「善男子，菩薩摩訶薩如果修習這個形成一切智的陀羅尼入門，將會獲得八萬四千個陀羅尼入門；他們將會獲得七萬二千個進一步的陀羅尼入門；以及他們將會獲得六萬個三昧入門。
2.39“The bodhisattva mahāsattvas who have attained this dhāraṇī entranceway will attain great kindness and great compassion. Bodhisattva mahāsattvas contemplate the thirty-seven factors of enlightenment and attain omniscience solely in order to obtain this samādhi. It contains the entirety of all the Buddha’s teachings. All the bhagavat buddhas, through having understood this dhāraṇī in its essence, teach the Dharma to beings and do not pass into parinirvāṇa too soon.
2.39「獲得此陀羅尼的菩薩摩訶薩會成就大慈心和大悲心。菩薩摩訶薩觀修三十七菩提分法，唯為獲得此三昧而成就一切智。它包含了佛所有教法的全部內容。所有的薄伽梵佛陀，透過本質上理解此陀羅尼，向眾生說法，不會太早地進入般涅槃。」
2.40“Noble sons, see how the power of this dhāraṇī, the dhāraṇī entranceway that is the form of omniscience, caused the great earth to shake and a great light to shine, a light that spread a vast radiance throughout endless, infinite buddha realms, and how that light caused endless, infinite bodhisattvas to come from endless, infinite buddha realms in order to hear the dhāraṇī entranceway that is the form of omniscience. [B2]
2.40「善男子，你們看這個陀羅尼的力量，這個作為一切智形相的陀羅尼入口，使得大地震動，發出偉大的光芒，這光芒在無窮無盡的諸佛土中灑下廣大的光輝，那光芒使得無窮無盡的菩薩從無窮無盡的諸佛土中來臨，為了聽聞這個作為一切智形相的陀羅尼入口。
2.41“The endless, infinite devas of the desire realm and form realm, and the nāgas, yakṣas, asuras, humans, and nonhumans within this Sahā universe who listen to the dhāraṇī entranceway that is the form of omniscience, as soon as they have obtained the dhāraṇī entranceway that is the form of omniscience, [F.139.a] will be irreversible in their progress to complete enlightenment.
2.41「欲界、色界無邊無數的天神，以及娑婆世界中的龍、夜叉、阿修羅、人類和非人，他們聽聞此一切智陀羅尼入門法，一旦他們已經獲得此一切智陀羅尼入門法，就將在邁向阿耨多羅三藐三菩提的進程上不退轉。」
2.42“Those who write it out will always see the Buddha, listen to the Dharma, and serve the Saṅgha until complete parinirvāṇa. The bodhisattvas who chant the dhāraṇī entranceway that is the form of omniscience will eliminate without remainder their primary karma, and in the next life they will ascend to the first bhūmi.
2.42「書寫此陀羅尼的人，將始終見到佛陀，聽聞正法，侍奉僧伽，直到圓滿般涅槃。誦持此陀羅尼入門、即一切智之形式的菩薩，將徹底消滅他們的根本業，毫無餘留，在來世將升至初地。
2.43“The bodhisattva mahāsattvas who meditate on the dhāraṇī entranceway that is the form of omniscience will completely eliminate even the five actions with immediate results at death if they have committed and accumulated them, and in the next life they will ascend to the first bhūmi. If they have not committed the actions with immediate results at death, then in that lifetime they will completely eliminate all other karma and in the next life will ascend to the first bhūmi.
2.43「菩薩摩訶薩若修持此陀羅尼門，即一切智之形體，縱然已經造作及積累五無間業，亦能完全消除，於來世上升至初地。若未曾造作五無間業，則於當生即能完全消除其餘一切業，於來世上升至初地。」
2.44“Even if someone does not meditate on this dhāraṇī or chant this dhāraṇī, but only listens to it and binds a turban onto the Dharma reciter, then the bhagavat buddhas residing, living, and remaining in other realms, who are as numerous as the grains of sand in the Ganges River, will declare ‘excellent!’ and those bhagavat buddhas will prophesy his attainment of the highest, most complete enlightenment. Not long after, that bodhisattva will be consecrated as their regent, and he will be only one lifetime away from attaining the highest, most complete enlightenment. In the same way, those who make an offering of incense to the Dharma reciter will before long obtain the incense of the highest, most complete enlightenment. If they offer a flower to the Dharma reciter, [F.139.b] they will obtain the unsurpassable flowers of wisdom. If they offer cooked rice, food, and drink to the Dharma reciter, they will attain the unsurpassable nourishment of the tathāgatas. If the bodhisattvas clothe the Dharma reciter, they will attain the unsurpassable complexion of a tathāgata. If they adorn the Dharma reciter with jewels, they will obtain before long the jewels of the Dharma of the thirty-seven factors of enlightenment.
2.44「善男子，縱然有人不修習這個陀羅尼，也不誦持這個陀羅尼，只是聽聞它，並為法師綁上頭巾，那麼住在其他世界的薄伽梵佛陀們，數量就如恆河沙粒那樣眾多，他們都會讚歎『善哉！』，這些薄伽梵佛陀會授記此人成就最高、最圓滿的菩提。不久之後，這位菩薩將被灌頂為他們的灌頂弟子，距離成就最高、最圓滿的菩提只剩一生。同樣地，那些向法師供養香的人，不久就會獲得最高、最圓滿菩提的香。如果他們向法師供養華，他們將獲得無上的智慧之華。如果他們向法師供養米飯、食物和飲品，他們將獲得如來無上的滋養。如果菩薩為法師穿衣，他們將獲得如來無上的光輝。如果他們用珠寶裝飾法師，他們將不久獲得三十七菩提分法的法之珠寶。」
2.45“Noble sons, the dhāraṇī entranceway that is the form of omniscience has this kind of great benefit for bodhisattva mahāsattvas. Why is that? It is because the entire bodhisattva piṭaka is taught in it. Bodhisattva mahāsattvas gain unimpeded eloquence through this dhāraṇī entranceway that is the form of omniscience and attain the four attractive qualities.
2.45「善男子，這個是一切智的形式的陀羅尼入門，對菩薩摩訶薩有這樣大的利益。為什麼呢？因為整個菩薩藏都在其中教導。菩薩摩訶薩通過這個是一切智的形式的陀羅尼入門獲得無礙辯，並且成就四攝法。」
2.46“Noble sons, when the tathāgata arhat samyaksambuddha Candrottama taught the dhāraṇī entranceway that is the form of omniscience to the bodhisattva mahāsattva Gaganamudra, the earth shook, and a great light shone in the world. That great light illuminated countless buddha realms in the ten directions, and all uneven land appeared to be as flat as the palm of the hand. All the bodhisattva mahāsattvas gathered there saw the bhagavat buddhas who were in countless buddha realms in the ten directions.
2.46「善男子，當如來應供正遍知佛栴檀香佛為菩薩摩訶薩虛空印菩薩宣說一切智陀羅尼入門時，大地震動，世間放出大光明。那道大光明照耀十方無數佛土，所有不平坦的土地都顯現得如同手掌一樣平坦。聚集在那裡的所有菩薩摩訶薩都看到了十方無數佛土中的薄伽梵諸佛。」
2.47“Countless bodhisattva mahāsattvas came from countless buddha realms in the ten directions to the Candanā realm to honor and pay homage to the tathāgata arhat samyaksambuddha Candrottama [F.140.a] and to hear this dhāraṇī entranceway that is the form of omniscience.
2.47「無數的菩薩摩訶薩從十方無數的佛土來到栴檀世界，恭敬禮拜如來應供正遍知佛栴檀香佛，並聽聞這個以一切智為形相的陀羅尼入門。」
2.48“Noble sons, the tathāgata arhat samyaksambuddha Candrottama addressed the bodhisattvas, saying, ‘Noble sons, I perceive that the bodhisattvas who have one lifetime remaining will spend these ten intermediate eons with their minds at rest in cessation. During these ten intermediate eons, the other bodhisattva mahāsattvas will listen to this bodhisattva piṭaka, the dhāraṇī entranceway that is the form of omniscience, from the bodhisattva mahāsattva Gaganamudra. They will listen to the Dharma for ten intermediate eons, trusting the countless bhagavat buddhas who reside, live, and remain in countless buddha realms in the ten directions. That complete trust will generate good roots, and they will make offerings to the tathāgata arhat samyaksambuddha Candrottama through various kinds of bodhisattva miracles.’
2.48「善男子，如來應供正遍知佛栴檀香佛告諸菩薩言：『善男子，我觀察到只剩一生的菩薩將在這十中劫中安住於寂滅之心。在這十中劫間，其他的菩薩摩訶薩將從菩薩摩訶薩虛空印菩薩聽聞這個菩薩藏、一切智陀羅尼入門。他們將在十中劫中聽聞法，信靠那些住於、安居於十方無數佛土中的無數薄伽梵佛。那種圓滿的信心將產生善根，他們將通過各種菩薩神通向如來應供正遍知佛栴檀香佛做出供養。』」
2.49“The bodhisattvas asked the Bhagavat, ‘Bhadanta Bhagavat, after these ten intermediate eons have passed, will the bodhisattva mahāsattva Gaganamudra turn the unsurpassable Dharma wheel that possesses the Dharma?’
2.49「菩薩們問薄伽梵說：『尊者薄伽梵，這十中劫過去以後，菩薩摩訶薩虛空印菩薩會轉無上法輪、具足法的法輪嗎？』」
2.50“Candrottama said to them, ‘Noble sons, it will be so, it will be so. When these ten intermediate eons have passed, the bodhisattva mahāsattva Gaganamudra will attain the complete enlightenment of perfect buddhahood. [F.140.b] Following the night that he attains the complete enlightenment of perfect buddhahood, he will turn the unsurpassable Dharma wheel that possesses the Dharma. For ten intermediate eons he will teach the bodhisattvas the dhāraṇī entranceway that is the form of omniscience. The bodhisattva mahāsattvas will listen to that Dharma and will generate good roots through hearing it. After the bodhisattva Gaganamudra has attained the complete enlightenment of perfect buddhahood, he will turn the irreversible supreme wheel, the Dharma wheel that possesses the Dharma, and he will establish many hundreds of millions of trillions of bodhisattvas in irreversibility. For ten intermediate eons those bodhisattvas will listen to him teaching this dhāraṇī entranceway that is the form of omniscience. When they have heard that Dharma, they will have only one remaining lifetime. The bodhisattvas who have listened for an eon will at that time enter the tenth bhūmi and have irreversible progress toward the highest, most complete enlightenment. At that time, they will have the ultimate attainment of this dhāraṇī.’
2.50栴檀香佛對他們說：「善男子，必然如是，必然如是。當這十個中劫過去後，菩薩摩訶薩虛空印將證得圓滿覺悟的無上正等菩提。證得圓滿覺悟的無上正等菩提的那個夜晚之後，他將轉動無上的、具足法的法輪。十個中劫期間，他將為菩薩們教導這個陀羅尼入門法，它是一切智的形相。菩薩摩訶薩們將聽聞那個法，並通過聽聞而生起善根。菩薩虛空印證得圓滿覺悟的無上正等菩提之後，他將轉動不退轉的至高法輪，具足法的法輪，並將建立數百億兆的菩薩使其達到不退轉。十個中劫期間，那些菩薩將聽聞他教導這個陀羅尼入門法，它是一切智的形相。當他們聽聞了那個法之後，他們將只有一個剩餘的壽命。聽聞了一個劫的菩薩們在那時將進入第十地，並對最高、最圓滿的菩提達到不退轉的進展。在那時，他們將達到這個陀羅尼的究極成就。」
2.51“After the tathāgata arhat samyaksambuddha Candrottama had spoken those words to the bodhisattva mahāsattvas, he manifested the various miracles that are the domain of the buddhas. He showed the nārāyaṇa samādhi to the bodhisattva mahāsattva Gaganamudra and then transformed his body into diamond and showed him the array of light samādhi. [F.141.a]
2.51「如來應供正遍知佛栴檀香佛為菩薩摩訶薩說完這些話之後，他展現了諸佛的各種神通境界。他向菩薩摩訶薩虛空印菩薩展示了那羅延三昧，然後將自己的身體轉變成金剛，並向他展示了光明陣列三昧。」
2.52“Then for ten intermediate eons, he turned the wheel of the Dharma for the bodhisattvas, teaching them the Dharma of this dhāraṇī entranceway that is the form of omniscience. He revealed and made clear the adorning signs and indications of the buddhas in all the buddha realms. He taught the samādhi called circle of vajras . He taught the Dharma to the bodhisattvas by perfectly turning the wheel of the Dharma on the seat of enlightenment. He taught them the garland of wheels samādhi. He turned the wheel of the Dharma for many hundreds of thousands of tens of millions of thousands of millions of beings and through the wheel of the Dharma established them in irreversibility.
2.52「隨後十劫間，他為菩薩轉法輪，教導他們這個陀羅尼法門之形式，即一切智的法。他揭示並闡明了一切佛土中諸佛的莊嚴相好和標識。他教導了名為金剛圓圈的三昧。他在菩提座上圓滿轉法輪，為菩薩們教法。他教導他們輪鬘三昧。他為無數百千萬億的眾生轉法輪，並通過法輪使他們安住於不退轉。」
2.53“Knowing this, the bodhisattva mahāsattva Gaganamudra and an innumerable saṅgha of bodhisattvas made offerings to the Bhagavat. Then they each entered their own kūṭāgāra and remained there through the night when the tathāgata arhat samyaksambuddha Candrottama passed into parinirvāṇa, into the state of nirvāṇa without any remaining aggregates. When that night was over, the bodhisattvas made offerings to the Bhagavat’s body, and then each entered their own kūṭāgāra. The other bodhisattvas all returned to their own buddha realms. The bodhisattvas who had but one life remaining stayed in the samādhi of cessation for ten intermediate eons.
2.53虛空印菩薩摩訶薩和無數的菩薩僧伽，知曉了這一切，就向薄伽梵獻上供養。隨後他們各自進入自己的重閣，整夜停留在那裡，守候著如來應供正遍知佛栴檀香佛進入般涅槃，進入沒有任何蘊的涅槃境界。當那個夜晚過去後，菩薩們向薄伽梵的身體獻上供養，之後各自進入自己的重閣。其他的菩薩都回到了各自的佛土。那些只有一世生命殘留的菩薩們停留在滅盡三昧中長達十中劫。
2.54“The bodhisattva mahāsattva Gaganamudra taught the Dharma for the bodhisattva mahāsattvas, and those bodhisattva mahāsattvas generated good roots during those ten intermediate eons. In the night, he attained the highest, most complete enlightenment of perfect buddhahood [F.141.b] and the next day he turned the wheel of the Dharma and manifested great miracles. He established many hundreds of thousands of millions of trillions of beings in the highest, most complete enlightenment. Also when he taught the dhāraṇī entranceway that is the form of omniscience, eight hundred thousand trillion bodhisattvas attained the forbearance that comes from realizing the birthlessness of phenomena; 920,000,000 beings were established in irreversible progress toward the highest, most complete enlightenment; 72,000,000,000 bodhisattvas obtained this dhāraṇī entranceway that is the form of omniscience; and countless devas and humans developed the motivation to attain complete enlightenment.”
2.54「虛空印菩薩摩訶薩為菩薩摩訶薩們說法，那些菩薩摩訶薩們在那十中劫中生起了善根。到了夜晚，他證得了最高、最圓滿的佛果菩提，第二天他轉法輪並示現了大神通。他使得許多數百萬的萬萬眾生建立在最高、最圓滿的菩提中。而且當他宣說那陀羅尼入門、以一切智為形象時，八百萬的萬萬菩薩證得了由領悟諸法無生而來的忍；九億二千萬眾生建立在趣向最高、最圓滿菩提的不退轉中；七百二十億菩薩獲得了這個陀羅尼入門、以一切智為形象；無數的天神和人類生起了證得無上正等菩提的動機。」
2.55Then the bodhisattva mahāsattva Ratnavairocana asked the Bhagavat, “Bhadanta Bhagavat, which qualities must bodhisattva mahāsattvas possess in order to obtain this dhāraṇī?”
2.55那時菩薩摩訶薩寶光菩薩問薄伽梵說：「尊者薄伽梵，菩薩摩訶薩應當具足什麼樣的功德，才能夠得到這個陀羅尼呢？」
2.56“Noble son,” replied the Bhagavat, “bodhisattva mahāsattvas will obtain this dhāraṇī if they possess four qualities. What are these four? The bodhisattva mahāsattvas remain within four noble traditions. What are these four? The bodhisattva mahāsattvas remain in this first noble tradition: the bodhisattva mahāsattvas should be pleased and satisfied with any kind of robes. They praise being content with any kind of robes; they do not act inappropriately for the sake of robes; they are not saddened if they have not acquired clothing; and if they obtain clothing, they wear it without desire, without clinging, without longing, without becoming fettered, without becoming infatuated, and without covetousness. [F.142.a] They acquire it without covetousness. They wear it while seeing the defects of saṃsāra and with the knowledge of going forth into homelessness.
2.56薄伽梵答道：「善男子，菩薩摩訶薩若具足四種功德，將獲得此陀羅尼。這四種是什麼？菩薩摩訶薩住於四種聖法中。這四種是什麼？菩薩摩訶薩住於第一聖法中：菩薩摩訶薩應當對任何衣服感到歡喜知足。他們讚歎滿足於任何衣服；他們不為了衣服而做不當之事；如果沒有獲得衣物，他們不會悲傷；如果獲得衣物，他們穿著衣物時沒有欲望、沒有執著、沒有渴望、不被束縛、不被迷戀、沒有貪心。他們獲得衣物時沒有貪心。他們穿著衣物時能看清輪迴的過患，並具有出家的知識。」
2.57“As it is in the noble tradition for robes, so it is for alms, and it is the same noble tradition for beds and seats. The fourth noble tradition is that the bodhisattva mahāsattvas are pleased and satisfied with any kind of necessities and any medicine; they praise being satisfied with any kind of necessities and any medicine; they do not act inappropriately for the sake of necessities or for the sake of medicines; they are not saddened if they have not acquired necessities and have not acquired medicines; and if they obtain necessities and obtain medicines they utilize them without desire, without clinging, without longing, without becoming fettered, without becoming infatuated, and without covetousness. They acquire them without covetousness. They utilize them while seeing the defects of saṃsāra and with the knowledge of going forth into homelessness. The bodhisattva mahāsattvas remain in these four noble traditions. The bodhisattva mahāsattvas who possess those four qualities will obtain this dhāraṇī and meditate on it.
2.57「如同聖傳對衣服的要求那樣，飲食也是如此，床座也遵循同樣的聖傳。第四條聖傳是菩薩摩訶薩對任何必需品和任何藥物都感到歡喜和滿足；他們讚揚對任何必需品和任何藥物的知足；他們不會為了必需品或藥物而做出不當的行為；如果沒有獲得必需品和藥物，他們不會感到悲傷；如果他們獲得必需品和藥物，就會使用這些而沒有欲望、沒有執著、沒有渴望、沒有被束縛、沒有沉迷，也沒有貪心。他們在沒有貪心的情況下獲得它們。他們在使用這些時看到輪迴的缺陷，並且具有出家入道的知識。菩薩摩訶薩遵循這四條聖傳。擁有這四種品質的菩薩摩訶薩將獲得這個陀羅尼並對其進行禪修。」
2.58“The bodhisattva mahāsattvas will also obtain this dhāraṇī entranceway that is the form of omniscience if they possess five other qualities. What are these five? The bodhisattva mahāsattvas remain in possession of correct conduct; they are restrained by the prātimokṣa vows; they have perfect rules of conduct and range of conduct; they see the danger in the tiniest particle of blameworthy actions; they adopt and train in the precepts; and when they see others who are devoid of correct conduct, they cause them to possess a perfectly correct conduct, training them, guiding them, and establishing them in that. [F.142.b] The bodhisattva mahāsattvas are endowed with that first quality.
2.58「菩薩摩訶薩若具足五種法，亦得此一切智陀羅尼門。何者為五？菩薩摩訶薩具足持戒波羅蜜，被波羅提木叉所攝，具足戒律與行為的完美範圍，於微小的過失中也能觀見危害，受持並修習戒律。當菩薩摩訶薩見到他人缺乏持戒波羅蜜時，能令其成就圓滿的持戒波羅蜜，訓練他、引導他，並將他安住於此中。菩薩摩訶薩具足了第一種功德。」
2.59“Also, when the bodhisattva mahāsattvas make beings who are attached to a wrong view abandon that wrong view, they cause them to possess a correct view, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that second quality.
2.59「另外，當菩薩摩訶薩使執著於邪見的眾生捨棄邪見，使他們獲得正見，訓練他們、引導他們，並將他們安立在正見中時，菩薩摩訶薩就具足了第二種功德。
2.60“Also, when the bodhisattva mahāsattvas make beings who are attached to wrong conduct abandon their wrong conduct, they cause them to possess perfect conduct, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that third quality.
2.60「同樣地，菩薩摩訶薩使執著於邪行的眾生放棄邪行，使他們具備完美的持戒波羅蜜，對他們進行訓練、引導，並將他們安立於此中。菩薩摩訶薩具備了第三種品質。」
2.61“Also, the bodhisattva mahāsattvas cause beings who have a defective aspiration to possess a perfect aspiration, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that fourth quality.
2.61「再者，菩薩摩訶薩使得具有缺陷發心的眾生獲得圓滿的發心，訓練他們、引導他們，並將他們安立在其中。菩薩摩訶薩具備了第四種品質。」
2.62“Also, the bodhisattva mahāsattvas make those who are following the Śrāvakayāna and the Pratyekabuddhayāna realize the highest, most complete enlightenment, training them, guiding them, and establishing them in that. The bodhisattva mahāsattvas are endowed with that fifth quality.
2.62「再者，菩薩摩訶薩使那些修習聲聞乘和獨覺乘的眾生，都能夠證得最高、最究竟的阿耨多羅三藐三菩提，對他們進行訓練、引導，並將他們安立於此。菩薩摩訶薩具足了第五個品質。」
2.63“The bodhisattva mahāsattvas who possess those five qualities will obtain this dhāraṇī.
2.63「具有那五種功德的菩薩摩訶薩將會獲得這個陀羅尼。」
2.64“The bodhisattva mahāsattvas will also obtain this dhāraṇī entranceway that is the form of omniscience if they possess six other qualities. What are these six?
2.64「菩薩摩訶薩如果具備六種其他品質，也將獲得這個是一切智形式的陀羅尼入門。這六種品質是什麼呢？」
2.65(1) “The bodhisattva mahāsattvas themselves are learned, possess learning, and accumulate learning, and thereby their articulate teaching of the Dharma, of celibacy, is virtuous in the beginning, virtuous in the middle, and virtuous in the end; it has good meaning, has good words, is unalloyed, is complete, is pure, and is immaculate. [F.143.a] They learn and possess many such Dharma teachings, recite them, mentally examine them, and understand them through contemplating them. They, who are thus very learned, make others with little learning very learned, training them, guiding them, and establishing them in that. They are endowed with that first quality.
2.65（1）「菩薩摩訶薩自己是多聞的，具足聞慧，積累聞慧。藉著這樣，他們對法和梵行的清晰闡述在開始是戒德的，在中間是戒德的，在結尾也是戒德的；它具有善義，具有善言，是純粹的，是圓滿的，是清淨的，是無垢的。他們學習並具足許多這樣的法教，背誦它們，心中思考它們，透過禪思來理解它們。這些非常多聞的人，使得少聞的他人也變得很多聞，訓練他們、引導他們，並在此建立他們。他們具有那第一個特性。
2.66(2) “Also, the bodhisattva mahāsattvas are without envy and miserliness, and they make those beings overpowered by envy and miserliness become free of envy and have perfect generosity, and they train them, guide them, and establish them in that. The bodhisattva mahāsattvas possess that second quality.
2.66（2）「又，菩薩摩訶薩沒有嫉妒慳吝，他們使被嫉妒慳吝所征服的眾生擺脫嫉妒，具足圓滿的布施，並對他們進行訓練、引導和建立。菩薩摩訶薩具足第二個品質。
2.67(3) “Also, the bodhisattva mahāsattvas do not harm beings; (4) they free beings from fear, freeing from calamities those beings afflicted by various calamities; (5) they are not fakes, not just talk, not frauds, and not deceivers; and (6) they frequently dwell in emptiness. The bodhisattva mahāsattvas who possess those six qualities will obtain this dhāraṇī entranceway that is the form of omniscience.
2.67（3）「同時，菩薩摩訶薩不傷害眾生；（4）他們使眾生遠離恐懼，解救那些遭受各種災難所困擾的眾生脫離災難；（5）他們不虛偽、不空談、不欺詐、不迷惑他人；以及（6）他們經常安住於空性。具足這六種特質的菩薩摩訶薩將獲得這個陀羅尼法門，其形式為一切智。
2.68“The bodhisattva mahāsattvas who have those qualities should perform this Dravidian mantra, either in brief or in full, three times each day for seven years. They should bow down the five points of their body to the ground, maintain mindfulness of the body, and while dwelling in emptiness recite the Dravidian mantra. Then, when they stand up, they should be mindful of the bhagavat buddhas who reside, live, and remain in the surrounding worlds in the ten directions. After seven years of continuous mindfulness of the buddhas, [F.143.b] the bodhisattva mahāsattvas will attain this dhāraṇī entranceway that is the form of omniscience. The bodhisattva mahāsattvas who have attained this dhāraṇī will see, with the eye of wisdom, all the bhagavat buddhas who reside, live, remain, and also manifest miracles within buddha realms as numerous as the grains of sand in the Ganges River in the ten directions, in that way attaining the noble eye of wisdom. They will also see the bhagavat buddhas smiling. They will attain 84,000 dhāraṇī entranceways. They will also attain 72,000 samādhi entranceways. They will also attain 60,000 Dharma entranceways.
2.68「具有這些品質的菩薩摩訶薩應當每日三次持誦馱毘羅咒，無論簡略或完整持誦，連續七年。他們應當五體投地禮拜，修持身念住，住於空性中而持誦馱毘羅咒。然後起身時，應當念十方世界中安住的薄伽梵諸佛。經過七年持續念諸佛之後，菩薩摩訶薩將證得此為一切智形式的陀羅尼入門。已經證得此陀羅尼的菩薩摩訶薩將以智眼見到十方世界中所有安住、現住、及示現神通的薄伽梵諸佛，其數量如恆河沙粒般無量，由此得到殊勝的智眼。他們也將見到薄伽梵諸佛面帶微笑。他們將證得八萬四千陀羅尼入門。他們也將證得七萬二千三昧入門。他們也將證得六萬法入門。」
2.69“The bodhisattva mahāsattvas who are established in this dhāraṇī entranceway that is the form of omniscience will attain great kindness, and they will attain great compassion. Even if the bodhisattvas who obtain this dhāraṇī have committed the five actions with immediate results at death, that karma will be diminished in the next lifetime and will be totally eliminated in three lifetimes, and they will enter the tenth bhūmi. If the bodhisattvas have not committed the five actions with immediate results at death, all their other karma will be completely diminished, in their next life they will enter the tenth bhūmi, they will soon attain the thirty-seven factors of enlightenment, and they will attain the wisdom of an omniscient one.
2.69「已經建立在這個是一切智形式的陀羅尼入口中的菩薩摩訶薩，將獲得大慈，並且將獲得大悲。即使獲得這個陀羅尼的菩薩已經造作了五無間業，那個業在下一世將被減輕，並且將在三世內完全消除，他們將進入第十地。如果菩薩沒有造作五無間業，他們所有其他的業將完全消除，在他們的下一世他們將進入第十地，他們將很快獲得三十七菩提分法，並且他們將獲得一切智智。」
2.70“Therefore, noble son, this dhāraṇī entranceway that is the form of omniscience is very important for the bodhisattva mahāsattvas. The bodhisattva mahāsattvas continually see the miraculous manifestation of the bhagavat buddhas smiling. They will make offerings to buddhas as numerous as the grains of sand in the Ganges River, [F.144.a] who are in realms as numerous as the grains of sand in the Ganges River. They will listen to the Dharma from these buddhas. They will attain samādhi, dhāraṇī, and acceptance, and they will return to this buddha realm. The bodhisattva mahāsattvas will have that range of miraculous powers.
2.70「因此，善男子，這個陀羅尼門、一切智的形相，對菩薩摩訶薩來說是極其重要的。菩薩摩訶薩將持續看到薄伽梵諸佛微笑的神通顯現。他們將向恆河沙數的佛陀作供養，這些佛陀住在恆河沙數的佛土中。他們將從這些佛陀那裡聽聞法。他們將獲得三昧、陀羅尼和忍，並將回到這個佛土。菩薩摩訶薩將具有那樣範圍的神通力。
2.71“Noble son, this dhāraṇī entranceway that is the form of omniscience of bodhisattva mahāsattvas will completely diminish karma and increase virtue. Therefore, it has great benefit.
2.71「善男子，菩薩摩訶薩此一切智陀羅尼門，悉能消滅業障，增長功德。是故有大利益。
2.72“Noble son, those who hear the name of the dhāraṇī entranceway that is the form of omniscience and hear the name of the Tathāgata Candrottama will diminish all their karmic obscurations and will definitely attain the highest, most complete enlightenment.”
2.72「善男子，那些聽聞此陀羅尼門，即是一切智之形的名號，以及聽聞如來栴檀香佛名號的人，將會消除一切業障，必定將證得無上、最究竟圓滿的菩提。」
2.73Then some bodhisattvas said, “Bhadanta Bhagavat, we have heard and obtained this dhāraṇī from the bhagavat buddhas of the past who resided, lived, and remained in buddha realms in the ten directions as numerous as the grains of sand in the Ganges River.”
2.73那時一些菩薩說道：「尊者薄伽梵，我們從過去的薄伽梵佛陀那裡聽聞並獲得了這個陀羅尼，那些佛陀住居、生活並停留在十方佛土中，其數量如同恆河沙粒一般眾多。」
2.74Some others said, “…as numerous as the grains of sand in two Ganges Rivers.”
2.74有些其他菩薩說：「…如恆河中兩條恆河的沙粒那樣眾多。」
Some others said, “…as numerous as the grains of sand in three Ganges Rivers.”
有些人說：「……如三恆河沙數那麼多。」
Some others said, “…as numerous as the grains of sand in four Ganges Rivers.”
有些其他菩薩說：「…如四條恆河中的沙粒那樣眾多。」
Some others said, “…as numerous as the grains of sand in five Ganges Rivers.”
有些其他菩薩說：「…如五條恆河中的沙粒那樣眾多。」
Some others said, “…as numerous as the grains of sand in six Ganges Rivers.”
有些人說：「……如六恆河沙數那麼多。」
Some others said, “…as numerous as the grains of sand in seven Ganges Rivers.”
有人說：「……猶如七條恆河的沙粒那樣眾多。」
Some others said, “…as numerous as the grains of sand in eight Ganges Rivers.”
有的眾生說：「…如同八條恆河中沙粒那樣眾多。」
2.75Some others said, “We have heard and obtained this dhāraṇī entranceway that is the form of omniscience from samyaksambuddhas of the past who resided, lived, and remained in buddha realms in the ten directions as numerous as the grains of sand in nine Ganges Rivers.”
2.75有些人說：「我們從過去的正等覺者那裡聽聞並獲得了這個一切智形式的陀羅尼入門，這些正等覺者住在十方的佛土裡，數量如同九條恆河的沙粒一樣眾多。」
2.76The bodhisattva mahāsattva Maitreya said, [F.144.b] “As many eons ago as there are grains of sand in ten Ganges Rivers, during an eon called Saṃtāraṇa, there was a buddha realm called Sarvālaṅkāravibhūṣita, in which there was a buddha named Sālendrarāja, a tathāgata, an arhat, a samyaksambuddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, an unsurpassable guide who tames beings, a teacher of devas and humans, a buddha, a bhagavat. He was encircled by a saṅgha of many hundreds of thousands of millions of trillions of bhikṣus and was similarly encircled by countless bodhisattvas. He taught this dhāraṇī, which is the dhāraṇī entranceway that is the form of omniscience. From him I heard this dhāraṇī, meditated on it, and fully realized it.
2.76菩薩摩訶薩彌勒說，「早在十恆河沙數劫之前，有一個名叫濟度劫的劫世。在那個劫世裡，有一個名叫莊嚴世界的佛土，其中有一位名叫山主王佛的佛陀，是如來、阿羅漢、正等覺者，具足智慧和戒德，是善逝、世間解、無上士、調伏眾生的天人師、佛陀、薄伽梵。他被無數百千萬億兆比丘的僧伽所圍繞，也被無數的菩薩所圍繞。他為我宣說了這個陀羅尼，這是作為一切智形相的陀羅尼入門。我從他那裡聽聞了這個陀羅尼，思維它，並且圓滿地領悟了它。」
2.77“Throughout innumerable, truly innumerable, countless, truly countless eons, I made offerings through countless bodhisattva miracles to the samyaksambuddhas, the bhagavat buddhas who resided, lived, and remained in the past. With each buddha I planted innumerable, countless, indeterminable, measureless good roots and acquired an accumulation of merit. Because of those numerous good roots, I received prophecies from many thousands of buddhas. It is because of my specific prayers that in terms of time, I have continued to circle in saṃsāra for a long time. That is why I circle in saṃsāra and have not attained the complete enlightenment of perfect buddhahood in the past. Now the Bhagavat has consecrated me as his regent for the highest, most complete enlightenment, binding the turban of liberation upon my head of wisdom.” [F.145.a]
2.77「在無數、真實無數、不可計、真實不可計的劫中，我以無數的菩薩神通向過去住世、安住、存在的正等覺者、薄伽梵佛陀們獻禮。對於每一位佛陀，我種植了無數、不可計、難以確定、無量的善根，積累了功德。因為那些眾多的善根，我從許多千位佛陀那裡得到了授記。正是因為我特定的願力，在時間方面，我持續在輪迴中迴圈了很長時間。這就是為什麼我在輪迴中迴圈，而沒有在過去獲得無上正等菩提的圓滿佛果。現在薄伽梵已經將我灌頂為他的灌頂弟子，以獲得最高、最圓滿的菩提，在我智慧的頭頂綁上了解脫的頭巾。」
2.78Then the Bhagavat said to the bodhisattva Maitreya, “It was thus, Maitreya. You received from the tathāgata arhat samyaksambuddha Sālendrarāja this dhāraṇī, which is the dhāraṇī entranceway that is the form of omniscience. Maitreya, your hopes have been perfectly fulfilled. Maitreya, if you had desired it, you could have attained the complete enlightenment of perfect buddhahood within ten eons. Maitreya, you have the power to quickly enter the state of nirvāṇa without any remaining aggregates, which is the unsurpassable accumulation of wisdom. But, Maitreya, you have preferred to remain in saṃsāra for such a long time because of the power of your prayer with regard to time. Therefore, Maitreya, I have now made you my heir. The tathāgatas of the past have also made you their heir.”
2.78薄伽梵對菩薩彌勒說道：「正是如此，彌勒。你從如來應供正遍知佛山主王佛那裡，獲得了這一陀羅尼，是一切智的陀羅尼入門。彌勒，你的願望已經圓滿成就。彌勒，如果你願意，你本可以在十劫之內證得無上正等菩提、圓滿的佛果。彌勒，你有能力迅速進入沒有任何蘊的涅槃境界，這是無上的智慧積累。然而，彌勒，正因為你對時間所發願力的力量，你選擇在輪迴中停留這麼長的時間。因此，彌勒，我現在已經立你為我的灌頂弟子。過去的如來們也曾立你為他們的灌頂弟子。」
2.79Then the Bhagavat regarded the whole saṅgha. He regarded the gathering of bodhisattvas, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, rākṣasas, gandharvas, humans, and nonhumans. At that time, he recited these mantra words:
2.79之後，薄伽梵观察了整个僧伽。他观察了菩薩、比丘、比丘尼、優婆塞、優婆夷、天神、龍、夜叉、羅剎、乾闥婆、人類和非人的集聚。當時，他誦唸了這些咒語：
2.80dāntabhūmiḥ damathabhūmiḥ smṛtibhūmiḥ prajñābhūmirvaiśāradyabhūmiḥ pratisaṃvidbhūmiranutkṣepabhūmiḥ samatāparikṣayopekṣabhūmirjātikṣayabhūmirmanuja vinmujaḥ malanmujaḥ visāgraḥ daśāvate veśataḥ teraṇa vesalagra śamuśavataḥ vimati vimati yopahira regamata vasisakrama iticāravate mekhemudra daharavate prajñākṣābubu dahakramitā sadoṣavantaḥ elaya tilaya ahusuṭā [F.145.b] amundhamaṃ arthavati muruvati tehīnadvivā akaneti bakanate samake visābhaṭe iṭe iṭabale atra tatra kuruṣaṃ laruṣaṃ latatha katha sarvantaḥ sarvatarvaḥ aniruddhaḥ dihakhaṭambiphala bahuphala śataphala śīṣṭavate ||
2.80（咒語不翻）
2.81The Bhagavat recited to the devas these words of aspiration, which have the power to produce a result. When he recited them, six trillion devas saw the truth.
2.81薄伽梵為天神們誦念這些願言，這些願言具有產生結果的力量。誦念時，六兆位天神看見了真理。
2.82agraphalam lalaha laha nilaṃhare vacatakhyā idaṃphalaṃ niyāmaphalaṃ namudaya vibhūkha prajñācakra sunirvṛticakra jñānīcakra ||
2.82（咒語不翻）
2.83These words of aspiration caused a hundred million devas to develop the aspiration for complete enlightenment, and they became irreversible.
2.83這些發心的言詞使得一億天神發起了追求阿耨多羅三藐三菩提的願心，並且他們成就了不退轉的境地。
2.84paśye somato anumato akumato akumati chedavakai mantrastha daśabala vipravastha iśasthita atimati tīkṣṇamati āloko sterituṣṇa ||
2.84（咒語不翻）
2.85These words of aspiration caused 64,000 nāgas to develop the aspiration for complete enlightenment, and they became irreversible.
2.85這些發心的言詞使得六萬四千龍發起了對阿耨多羅三藐三菩提的發心，並且他們變成了不退轉。
2.86aprabhā samadanā ahadyo bhagavadyo karaṇyākṣa siddhamati samantakṣau alabale piṭakaro mahābale ojadaro dharaṇe migalekṣe udākṣa kudākṣa kukākṣa viroyo virūpamukha akṣihasta saṃkṣibala asurovina asuropramardane ||
2.86（咒語不翻）
2.87These words of aspiration caused 220,000,000 yakṣas to develop the aspiration for complete enlightenment, and they became irreversible.
2.87這些發心的言詞使兩億二千萬夜叉發起追求阿耨多羅三藐三菩提的發心，並且他們都達到了不退轉的境地。
2.88arthe pilile tinithe saṃtīrthe katitene nakeme nanamaste ubherabhe mudame madame matime saniha śūre dhāraṇīya sendra sadeva sanāga sayakṣāsuradevā [F.146.a] nāga nirukti parivāra niruktalāni smṛti prajñā parivāramati pratilābhī gatidhṛtiparivāra gatidhṛtilābhīḥ pūrvakeṣu hiteṣu caritavantaḥ abhiskāmavantaḥ śūravantaḥ ciravīryavantaḥ bhītavantaḥ sitabhāge mārgamudra diśāpakarṣaṇi kṣaparahu oharaṇo devaracatu suramudra yakṣamudra rākṣasamudra vedivedime tape tattape uṣṇāname prakhādye nanava dhāraṇīya āviśa diśāśodhane vākyaśuddhe jihvāśuddhe vāciparikarmaḥ prajñā buddhi smṛti mati gati dhṛti gaṇana pratisaraṇabuddhiḥ jayacakre śūnyacakre vyaya ||
2.88（咒語不翻）
2.89These words of aspiration caused 56,000 asuras to develop the aspiration for complete enlightenment, and they became irreversible.
2.89這些發心的言語使五萬六千位阿修羅發起了阿耨多羅三藐三菩提的發心，並且他們都變成了不退轉的菩薩。
2.90Then the Bhagavat addressed the bodhisattva named Vaiśāradyasamavasaraṇa: “Noble son, it is difficult to encounter a tathāgata arhat samyaksambuddha’s appearance in the world. It is also difficult to find these mantra words that are imbued with correct conduct, samādhi, wisdom, liberation, and the vision of the wisdom of liberation.
2.90薄伽梵對名叫無畏集會的菩薩說道：「善男子，遇見如來應供正遍知佛在世間出現是困難的。也很難找到這些咒語，它們充滿了持戒波羅蜜、禪定波羅蜜、智慧、解脫以及解脫知見。」
2.91“Noble son, the tathāgatas, in order to benefit beings and to accomplish the qualities of a bodhisattva, previously engaged in bodhisattva conduct. They possessed generosity, restraint, self-control, patience, diligence, samādhi, and wisdom. They served many hundreds of thousands of millions of trillions of buddhas. Some performed acts of generosity, some maintained correct conduct, some led a celibate life, some practiced meditation, some engaged in diligence, some meditated on patience, [F.146.b] some accomplished samādhi, and some cultivated wisdom. They performed many countless, various, different good actions. It is in that way that I, too, have now attained unsurpassable wisdom.
2.91「善男子，如來等為利益眾生、成就菩薩的功德，過去曾修行菩薩行。他們具有布施、持戒、忍辱、耐心、精進、禪定和智慧。他們侍奉了無數百千萬億兆劫的佛陀。有些進行了布施，有些持守正確的行為，有些過著梵行，有些修習禪定，有些精進修行，有些觀想耐心，有些成就禪定三昧，有些培養智慧。他們進行了許許多多、無量無數的各種不同善行。正是用這樣的方式，我現在也已經獲得了無上的智慧。」
2.92“Noble son, the tathāgatas previously followed the conduct of a bodhisattva for many hundreds of thousands of millions of trillions of eons. They refrained from lying, slander, harsh speech, and idle talk. They cultivated virtuous speech of many different kinds. Therefore, they have now obtained long tongues. Noble son, the tathāgata arhat samyaksambuddhas do not speak in any other way.”
2.92「善男子，如來往昔行菩薩行時，經過無數百千萬億劫，遠離妄語、兩舌、惡口和綺語。他們修習了各種各樣的正語。因此，他們現在獲得了長舌。善男子，如來應供正遍知佛不以其他方式說話。」
2.93Then the Bhagavat performed a miraculous deed for his retinue. He performed the miraculous deed of resting in the gathering of all merit samādhi and extending his tongue from his mouth and covering his face with it. That tongue radiated 600,000,000 light rays. Those light rays filled the worlds of this billion-world universe with a bright radiance. Those light rays illuminated the hells, animals, Yama worlds, devas, and humans. Those light rays blew as cool breezes onto the beings in hell, whose bodies were being burned by blazing fires. The instant those breezes touched them, there arose for them a sensation of bliss. Before each being in hell there appeared an emanation of the Buddha, with a body adorned by the thirty-two signs and glorious with the eighty excellent features of a great being. [F.147.a] When the beings in hell saw them, they were endowed with bliss, their bodies were refreshed by seeing the Buddha, and on seeing the Buddha they thought, “It is through the power of this being that I have gained this experience of bliss,” and they had affection, delight, and respect for the appearance of the Bhagavat.
2.93薄伽梵為了他的眷眾，示現了一個奇蹟。他安住在一切功德集會三昧中，從嘴裡伸出舌頭，覆蓋住自己的面孔。那舌頭放射出六億道光芒。那些光芒充滿了這個十億世界宇宙，發出明亮的光輝。那些光芒照亮了地獄、畜生、閻羅世界、天神和人類。那些光芒吹拂成清涼的微風，吹向那些身體被熾熱火焰燒灼的地獄眾生。那微風一接觸他們，他們就產生了快樂的感受。在每一個地獄眾生面前，都出現了佛陀的化身，身體具備三十二相，光采煜煜，具足大人的八十隨形好。當地獄眾生看到他們時，充滿了快樂，看到佛陀使他們的身體得到清涼，看到佛陀後，他們想："正是因為這位存在者的力量，我才獲得了這樣的快樂體驗。"他們對薄伽梵的出現產生了親愛、欣喜和恭敬。
2.94The Bhagavat said to them, “O beings! Say these words: ‘Homage to the Buddha, homage to the Dharma, homage to the Saṅgha,’ and you will always have this kind of bliss.”
2.94薄伽梵對他們說：「眾生啊！你們說這些話：『禮敬佛陀，禮敬法，禮敬僧伽，』你們就會時常擁有這樣的快樂。」
2.95Those hell beings then placed their palms together and recited, “Homage to the Buddha! Homage to the Dharma! Homage to the Saṅgha!”
2.95那些地獄眾生於是合掌誦念：「禮敬佛陀！禮敬法！禮敬僧伽！」
2.96Because of that virtuous root and pure motivation, those hell beings departed that life, some to be born among devas and some among humans.
2.96因為那個戒德的根基和清淨的動機，那些地獄眾生捨棄了那一生，有些投生到天神當中，有些投生到人類當中。
2.97The light rays came as warm winds to those who had been born within the cold hells, and so on, as just described, up until those who had been born among humans. In the same way, when the light rays touched the pretas, whose bodies were burning with hunger and thirst, they extinguished the fire of hunger and thirst, and the pretas experienced bliss.
2.97光芒化作溫暖的微風，撫及那些生於寒冷地獄中的眾生，以及如上所述的一切眾生，直到那些生於人類中的眾生。同樣地，當光芒接觸到那些身體因飢渴而燃燒的餓鬼時，光芒熄滅了飢渴之火，餓鬼們體驗到了安樂。
2.98An emanation of the Buddha, whose body was adorned by the thirty-two signs and glorious with the eighty excellent features of a great being, appeared before each preta. When the pretas saw them, they were happy and satisfied. They thought, “It is through the power of this being that I have obtained this experience of bliss” and they had affection, delight, and respect for the appearance of the Bhagavat.
2.98一個佛陀的化身出現在每個餓鬼的面前，他的身體以三十二相莊嚴，具備大人的八十隨形好而光耀殊勝。當餓鬼們看到他時，都感到歡喜和滿足。他們心想：「正是因為這位大人的力量，我才獲得了這種樂受的體驗」，並對薄伽梵的出現產生了親近、喜悅和恭敬。
2.99The Bhagavat said to them, “You beings here! Recite these words: ‘Homage to the Buddha, homage to the Dharma, homage to the Saṅgha,’ and you will always have this kind of bliss.
2.99薄伽梵對他們說：「你們這些眾生！念誦這些話語：『禮敬佛陀，禮敬法，禮敬僧伽。』你們將永遠獲得這樣的安樂。」
2.100Then those pretas placed their palms together and recited, “Homage to the Buddha! Homage to the Dharma! Homage to the Saṅgha!” [F.147.b]
2.100那時候，那些餓鬼合掌誦念：「禮敬佛陀！禮敬法！禮敬僧伽！」
2.101Because of that root of virtue, those preta beings departed that life, some to be born among devas and some among humans. The Bhagavat also instructed the animals in that way. He also instructed the humans in that way. Devas and humans beyond number came to the Bhagavat, bowed their heads to his feet, and sat down to hear the Dharma. At that time, numberless assemblies of devas and humans developed the motivation to attain the highest, most complete enlightenment, and countless bodhisattvas there attained samādhi, acceptance, and dhāraṇī.
2.101因為那個福根的緣故，那些餓鬼眾生捨棄了那一生，有些轉生到天神之中，有些轉生到人道。薄伽梵也用同樣的方式教導了畜生。他也用同樣的方式教導了人類。無數的天神和人類來到薄伽梵面前，頭頂禮拜他的雙足，坐下來聽聞法。那時，無量無數的天神和人類眾集中生起了追求最高無上的阿耨多羅三藐三菩提的發心，無數的菩薩在那裡獲得了三昧、忍和陀羅尼。
2.102That concludes “The Dhāraṇī Entranceway,” which is the second chapter of the Mahāyāna sūtra titled The White Lotus of Compassion.
2.102（結尾）