The discourse on Previous Lives, Scroll 8

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

Daesung Bonsaeng Simjigwan Gyeong Gwon Je Pal (大乘本生心地觀經卷第八 [da cheng ben sheng xin de guan jing juan di ba])

Translated by Tripitaka Master Prajna from Kipin Kingdom, by Imperial Edict (大唐罽賓國三藏般若奉 [da tang ji bin guo san cang ban ruo feng]　詔譯 [zhao yi])

{10} Contemplation of the Mind Chapter

dà chéng běn shēng xīn de guān jīng juǎn dì bā

dà táng jì bīn guó sān cáng bān ruò fèng　zhào yì

guān xīn pǐn dì shí

da cheng ben sheng xin de guan jing juan di ba

da tang ji bin guo san cang ban ruo feng zhao yi

guan xin pin di shi

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0326c05] At that time, Manjusri Bodhisattva Mahasattva (文殊師利菩薩摩訶薩 [wen shu shi li pu sa mo he sa]) rose from his seat, straightened his robes, bared his right shoulder, knelt on his right knee, bowed with palms together, and addressed the Buddha (佛 [fu]) saying: "World-Honored One (世尊 [shi zun])! As the Buddha (佛 [fu]) has declared to the five hundred elders including Myodeok (妙德 [miao de]), 'I will expound the subtle Dharma (微妙法門 [wei miao fa men]) of the Mind Ground (心地 [xin de]) for you all,' and now the boundless multitude of Devas (人天大眾 [ren tian da zhong]) and humans (人天 [ren tian]) in this assembly are filled with fervent aspiration. I now, on their behalf, inquire of the Tathagata (如來 [ru lai]): What is mind (心 [xin])? What is ground (地 [de])? We only wish, World-Honored One (世尊 [shi zun]), that with your boundless great compassion (無緣大慈 [wu yuan da ci]) and unobstructed great compassion (無礙大悲 [wu ai da bei]), you would explain and expound for all sentient beings (諸眾生 [zhu zhong sheng]), so that those who have not departed from suffering may depart from suffering, those who have not attained happiness may attain happiness, those who have not aroused the Bodhi-mind (發心 [fa xin]) may arouse the Bodhi-mind (發心 [fa xin]), and those who have not attained the fruit may attain the fruit, and together attain Nirvana (涅槃 [nie pan]) on the one path."

[0326c05] ěr shí, wén shū shī lì pú sà mó hē sà, jí cóng zuò qǐ zhěng yī fú, piān tǎn yòu jiān yòu xī zhe de, qū gōng hé zhǎng bái fú yán: “shì zūn! rú fú suǒ shuō gào miào dé děng wǔ bǎi zhǎng zhě, wǒ wèi rǔ děng fū yǎn xīn de wēi miào fǎ mén, ér cǐ dào chǎng wú liàng wú biān rén tiān dà zhòng jiē shēng kě yǎng. wǒ jīn wèi shì qǐ wèn rú lái, yún hé wèi xīn? yún hé wèi de? wéi yuàn shì zūn! wú yuán dà cí wú ài dà bēi, wèi zhū zhòng shēng fēn bié yǎn shuō, wèi lí kǔ zhě lìng dé lí kǔ, wèi ān lè zhě lìng dé ān lè, wèi fā xīn zhě lìng dé fā xīn, wèi zhèng guǒ zhě lìng dé zhèng guǒ, tóng yú yī dào ér dé niè pán.”

[0326c05] er shi, wen shu shi li pu sa mo he sa, ji cong zuo qi zheng yi fu, pian tan you jian you xi zhe de, qu gong he zhang bai fu yan: "shi zun! ru fu suo shuo gao miao de deng wu bai zhang zhe, wo wei ru deng fu yan xin de wei miao fa men, er ci dao chang wu liang wu bian ren tian da zhong jie sheng ke yang. wo jin wei shi qi wen ru lai, yun he wei xin? yun he wei de? wei yuan shi zun! wu yuan da ci wu ai da bei, wei zhu zhong sheng fen bie yan shuo, wei li ku zhe ling de li ku, wei an le zhe ling de an le, wei fa xin zhe ling de fa xin, wei zheng guo zhe ling de zheng guo, tong yu yi dao er de nie pan."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0326c15] At that time, the Bhagavan (薄伽梵 [bao jia fan]), with the great wondrous wisdom seal (大妙智印 [da miao zhi yin]) of pure, definitive, and superior Dharma (清淨決定勝法 [qing jing jue ding sheng fa]) obtained from cultivating all blessings and wisdom (福智 [fu zhi]) over immeasurable kalpas (無量劫 [wu liang jie]), sealed Manjusri (文殊師利 [wen shu shi li]) saying: "Excellent, excellent! You are truly the mother of all Buddhas (三世佛母 [san shi fu mu]) of the three periods (三世 [san shi]). All Tathagatas (一切如來 [yi qie ru lai]), in their cultivation stage (修行地 [xiu xing de]), were guided by you to first arouse faith (信心 [xin xin]). For this reason, those who have attained perfect enlightenment (成正覺者 [cheng zheng jue zhe]) in the lands of the ten directions (十方國土 [shi fang guo tu]) all take Manjusri (文殊 [wen shu]) as their mother. Now, you, by the power of your original vow (本願力 [ben yuan li]), appear in the form of a Bodhisattva (菩薩相 [pu sa xiang]) to inquire of the Tathagata (如來 [ru lai]) about the inconceivable Dharma (不思議法 [bu si yi fa]). Listen carefully, listen carefully, and ponder it well. I will universally expound and explain it for you."

[0326c15] ěr shí, báo jiā fàn yǐ wú liàng jié zhōng xiū zhū fú zhì suǒ huò qīng jìng jué dìng shèng fǎ dà miào zhì yìn, yìn wén shū shī lì yán: “shàn zāi, shàn zāi! rǔ jīn zhēn shì sān shì fú mǔ, yī qiè rú lái zài xiū xíng de, jiē céng yǐn dǎo, chū fā xìn xīn, yǐ shì yīn yuán shí fāng guó tǔ chéng zhèng jué zhě, jiē yǐ wén shū ér wèi qí mǔ. rán jīn rǔ shēn yǐ běn yuàn lì xiàn pú sà xiāng, qǐng wèn rú lái bù sī yì fǎ. dì tīng dì tīng, shàn sī niàn zhī, wú dāng pǔ wèi fēn bié jiě shuō.”

[0326c15] er shi, bao jia fan yi wu liang jie zhong xiu zhu fu zhi suo huo qing jing jue ding sheng fa da miao zhi yin, yin wen shu shi li yan: "shan zai, shan zai! ru jin zhen shi san shi fu mu, yi qie ru lai zai xiu xing de, jie ceng yin dao, chu fa xin xin, yi shi yin yuan shi fang guo tu cheng zheng jue zhe, jie yi wen shu er wei qi mu. ran jin ru shen yi ben yuan li xian pu sa xiang, qing wen ru lai bu si yi fa. di ting di ting, shan si nian zhi, wu dang pu wei fen bie jie shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0326c22] "Indeed, World-Honored One (世尊 [shi zun])! We are eager to hear."

[0326c22] “wéi rán shì zūn! wǒ děng lè wén.”

[0326c22] "wei ran shi zun! wo deng le wen."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0326c23] At that time, the Bhagavan (薄伽梵 [bao jia fan]), having perfectly accomplished the most supreme abiding and upholding (最勝住持 [zui sheng zhu chi]) of all Tathagatas (一切如來 [yi qie ru lai]), with the equality wisdom (平等性智 [ping deng xing zhi]) and various rare and subtle merits (微妙功德 [wei miao gong de]), had already skillfully obtained the great Dharma seal of definitive supremacy (決定勝法大乘智印 [jue ding sheng fa da cheng zhi yin]) of all Buddhas (一切諸佛 [yi qie zhu fu]), had already perfectly realized the diamond secret (金剛祕密 [jin gang mi mi]) and supreme subtle wisdom (殊勝妙智 [shu sheng miao zhi]) of all Tathagatas (一切如來 [yi qie ru lai]), had already established himself in unobstructed great compassion (無礙大悲 [wu ai da bei]), naturally saving and embracing sentient beings (十方有情 [shi fang you qing]) in the ten directions, and had already perfectly accomplished the subtle wisdom of observation (妙觀察智 [miao guan cha zhi]), observing without observation and speaking without speaking. This Bhagavan (薄伽梵 [bao jia fan]) addressed the pure and great holy mother of all Buddhas (諸佛母無垢大聖 [zhu fu mu wu gou da sheng]), Manjusri Bodhisattva Mahasattva (文殊師利菩薩摩訶薩 [wen shu shi li pu sa mo he sa]), saying: "Great good man! This Dharma (此法 [ci fa]) is called the most supreme secret Mind Ground Dharma gate (心地法門 [xin de fa men]) of the Tathagatas (如來 [ru lai]) of the ten directions. This Dharma (此法 [ci fa]) is called the sudden enlightenment Dharma gate (頓悟法門 [dun wu fa men]) for all ordinary beings to enter the Tathagata stage (入如來地 [ru ru lai de]). This Dharma (此法 [ci fa]) is called the true straight path (真實正路 [zhen shi zheng lu]) for all Bodhisattvas (一切菩薩 [yi qie pu sa]) to attain great Bodhi (大菩提 [da pu ti]). This Dharma (此法 [ci fa]) is called the subtle treasure palace (微妙寶宮 [wei miao bao gong]) where the Buddhas (諸佛 [zhu fu]) of the three periods (三世 [san shi]) experience the joy of Dharma (自受法樂 [zi shou fa le]). This Dharma (此法 [ci fa]) is called the inexhaustible treasure (無盡寶藏 [wu jin bao cang]) that benefits all sentient beings (一切饒益有情 [yi qie rao yi you qing]). This Dharma (此法 [ci fa]) can lead all Bodhisattvas (諸菩薩眾 [zhu pu sa zhong]) to the state of ultimate form (色究竟 [se jiu jing]) and independent wisdom (自在智處 [zi zai zhi chu]). This Dharma (此法 [ci fa]) can lead the Bodhisattva (菩薩 [pu sa]) of the next life (後身菩薩 [hou shen pu sa]) to the Bodhi tree (菩提樹 [pu ti shu]) as a true guide (真實導師 [zhen shi dao shi]). This Dharma (此法 [ci fa]) can shower worldly and supra-worldly wealth (世出世財 [shi chu shi cai]) like a Mani-pearl (摩尼寶 [mo ni bao]) fulfilling the wishes of sentient beings (眾生願 [zhong sheng yuan]). This Dharma (此法 [ci fa]) can generate the source of merits (功德本源 [gong de ben yuan]) of all Buddhas (一切諸佛 [yi qie zhu fu]) of the ten directions (十方三世 [shi fang san shi]) and three periods (三世 [san shi]). This Dharma (此法 [ci fa]) can eliminate the evil karmic fruits (諸惡業果 [zhu e ye guo]) of all sentient beings (一切眾生 [yi qie zhong sheng]). This Dharma (此法 [ci fa]) can grant all sentient beings (一切眾生 [yi qie zhong sheng]) the fulfillment of their wishes (所求願印 [suo qiu yuan yin]). This Dharma (此法 [ci fa]) can save all sentient beings (一切眾生 [yi qie zhong sheng]) from the perils of birth and death (生死險難 [sheng si xian nan]). This Dharma (此法 [ci fa]) can calm the waves of the sea of suffering (苦海波浪 [ku hai bo lang]) of all sentient beings (一切眾生 [yi qie zhong sheng]). This Dharma (此法 [ci fa]) can rescue suffering sentient beings (苦惱眾生 [ku nao zhong sheng]) in times of emergency (急難 [ji nan]). This Dharma (此法 [ci fa]) can dry up the sea of old age, sickness, and death (老病死海 [lao bing si hai]) of all sentient beings (一切眾生 [yi qie zhong sheng]). This Dharma (此法 [ci fa]) can skillfully give rise to the seeds of causes and conditions (因緣種子 [yin yuan zhong zi]) for all Buddhas (諸佛 [zhu fu]). This Dharma (此法 [ci fa]) can be a great wisdom torch (大智炬 [da zhi ju]) for the long night of birth and death (生死長夜 [sheng si zhang ye]). This Dharma (此法 [ci fa]) can shatter the armies of the four Māras (四魔兵眾 [si mo bing zhong]) and serve as armor (甲冑 [jia zhou]). This Dharma (此法 [ci fa]) is the truly valiant army (正勇猛軍 [zheng yong meng jun]) and the banner of victory (戰勝旌旗 [zhan sheng jing qi]). This Dharma (此法 [ci fa]) is the unsurpassed Dharma wheel (無上法輪 [wu shang fa lun]) of all Buddhas (一切諸佛 [yi qie zhu fu]). This Dharma (此法 [ci fa]) is the most supreme Dharma banner (最勝法幢 [zui sheng fa chuang]). This Dharma (此法 [ci fa]) is the striking of the great Dharma drum (大法鼓 [da fa gu]). This Dharma (此法 [ci fa]) is the blowing of the great Dharma conch (大法螺 [da fa luo]). This Dharma (此法 [ci fa]) is the great lion king (大師子王 [da shi zi wang]). This Dharma (此法 [ci fa]) is the great lion's roar (大師子吼 [da shi zi hou]). This Dharma (此法 [ci fa]) is like a great holy king (國大聖王 [guo da sheng wang]) who governs well; if one follows the king's transformation, one obtains great peace and happiness (大安樂 [da an le]), but if one disobeys the king's transformation, one is immediately executed.

[0326c23] ěr shí báo jiā fàn, miào shàn chéng jiù yī qiè rú lái zuì shèng zhù chí píng děng xìng zhì zhǒng zhǒng xī yǒu wēi miào gōng dé, yǐ néng shàn huò yī qiè zhū fú jué dìng shèng fǎ dà chéng zhì yìn, yǐ shàn yuán zhèng yī qiè rú lái jīn gāng mì mì shū shèng miào zhì, yǐ néng ān zhù wú ài dà bēi, zì rán jiù shè shí fāng yǒu qíng, yǐ shàn yuán mǎn miào guān chá zhì, bù guān ér guān,, bù shuō ér shuō. shì báo jiā fàn, gào zhū fú mǔ wú gòu dà shèng wén shū shī lì pú sà mó hē sà yán: “dà shàn nán zi! cǐ fǎ míng wèi shí fāng rú lái zuì shèng mì mì xīn de fǎ mén, cǐ fǎ míng wèi yī qiè fán fū rù rú lái de dùn wù fǎ mén, cǐ fǎ míng wèi yī qiè pú sà qù dà pú tí zhēn shí zhèng lù, cǐ fǎ míng wèi sān shì zhū fú zì shòu fǎ lè wēi miào bǎo gōng, cǐ fǎ míng wèi yī qiè ráo yì yǒu qíng wú jǐn bǎo cáng. cǐ fǎ néng yǐn zhū pú sà zhòng dào sè jiū jìng zì zài zhì chù, cǐ fǎ néng yǐn yì pú tí shù hòu shēn pú sà zhēn shí dǎo shī, cǐ fǎ néng yǔ shì chū shì cái, rú mó ní bǎo mǎn zhòng shēng yuàn. cǐ fǎ néng shēng shí fāng sān shì yī qiè zhū fú gōng dé běn yuán, cǐ fǎ néng xiāo yī qiè zhòng shēng zhū è yè guǒ. cǐ fǎ néng yǔ yī qiè zhòng shēng suǒ qiú yuàn yìn, cǐ fǎ néng dù yī qiè zhòng shēng shēng sǐ xiǎn nán, cǐ fǎ néng xī yī qiè zhòng shēng kǔ hǎi bō làng, cǐ fǎ néng jiù kǔ nǎo zhòng shēng ér zuò jí nán, cǐ fǎ néng jié yī qiè zhòng shēng lǎo bìng sǐ hǎi. cǐ fǎ shàn néng chū shēng zhū fú yīn yuán zhǒng zi, cǐ fǎ néng yǔ shēng sǐ zhǎng yè wèi dà zhì jù, cǐ fǎ néng pò sì mó bīng zhòng ér zuò jiǎ zhòu. cǐ fǎ jí shì zhèng yǒng měng jūn zhàn shèng jīng qí, cǐ fǎ jí shì yī qiè zhū fú wú shàng fǎ lún, cǐ fǎ jí shì zuì shèng fǎ chuáng, cǐ fǎ jí shì jī dà fǎ gǔ, cǐ fǎ jí shì chuī dà fǎ luó, cǐ fǎ jí shì dà shī zi wáng, cǐ fǎ jí shì dà shī zi hǒu. cǐ fǎ yóu rú guó dà shèng wáng shàn néng zhèng zhì, ruò shùn wáng huà huò dà ān lè, ruò wéi wáng huà xún bèi zhū miè.

[0326c23] er shi bao jia fan, miao shan cheng jiu yi qie ru lai zui sheng zhu chi ping deng xing zhi zhong zhong xi you wei miao gong de, yi neng shan huo yi qie zhu fu jue ding sheng fa da cheng zhi yin, yi shan yuan zheng yi qie ru lai jin gang mi mi shu sheng miao zhi, yi neng an zhu wu ai da bei, zi ran jiu she shi fang you qing, yi shan yuan man miao guan cha zhi, bu guan er guan,, bu shuo er shuo. shi bao jia fan, gao zhu fu mu wu gou da sheng wen shu shi li pu sa mo he sa yan: "da shan nan zi! ci fa ming wei shi fang ru lai zui sheng mi mi xin de fa men, ci fa ming wei yi qie fan fu ru ru lai de dun wu fa men, ci fa ming wei yi qie pu sa qu da pu ti zhen shi zheng lu, ci fa ming wei san shi zhu fu zi shou fa le wei miao bao gong, ci fa ming wei yi qie rao yi you qing wu jin bao cang. ci fa neng yin zhu pu sa zhong dao se jiu jing zi zai zhi chu, ci fa neng yin yi pu ti shu hou shen pu sa zhen shi dao shi, ci fa neng yu shi chu shi cai, ru mo ni bao man zhong sheng yuan. ci fa neng sheng shi fang san shi yi qie zhu fu gong de ben yuan, ci fa neng xiao yi qie zhong sheng zhu e ye guo. ci fa neng yu yi qie zhong sheng suo qiu yuan yin, ci fa neng du yi qie zhong sheng sheng si xian nan, ci fa neng xi yi qie zhong sheng ku hai bo lang, ci fa neng jiu ku nao zhong sheng er zuo ji nan, ci fa neng jie yi qie zhong sheng lao bing si hai. ci fa shan neng chu sheng zhu fu yin yuan zhong zi, ci fa neng yu sheng si zhang ye wei da zhi ju, ci fa neng po si mo bing zhong er zuo jia zhou. ci fa ji shi zheng yong meng jun zhan sheng jing qi, ci fa ji shi yi qie zhu fu wu shang fa lun, ci fa ji shi zui sheng fa chuang, ci fa ji shi ji da fa gu, ci fa ji shi chui da fa luo, ci fa ji shi da shi zi wang, ci fa ji shi da shi zi hou. ci fa you ru guo da sheng wang shan neng zheng zhi, ruo shun wang hua huo da an le, ruo wei wang hua xun bei zhu mie.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0327a21] "Good man! Among the three realms (三界 [san jie]), the mind (心 [xin]) is the chief. Those who can contemplate the mind (心 [xin]) attain ultimate liberation (究竟解脫 [jiu jing jie tuo]); those who cannot, ultimately sink (究竟沈淪 [jiu jing chen lun]). The minds (心 [xin]) of sentient beings (眾生 [zhong sheng]) are like the great earth; the five grains (五穀 [wu gu]) and five fruits (五果 [wu guo]) grow from the great earth. Similarly, the Mind-Dharma (心法 [xin fa]) gives rise to worldly (世 [shi]) and supra-worldly (出世 [chu shi]) good (善 [shan]) and evil (惡 [e]) among the five destinies (五趣 [wu qu]), those in training (有學 [you xue]) and those beyond training (無學 [wu xue]), Pratyekabuddhas (獨覺 [du jue]), Bodhisattvas (菩薩 [pu sa]), and Tathagatas (如來 [ru lai]). For this reason, the three realms (三界 [san jie]) are Mind-Only (唯心 [wei xin]), and mind (心 [xin]) is called the ground (地 [de]). All ordinary beings (一切凡夫 [yi qie fan fu]), by associating with good friends (善友 [shan you]) and hearing the Mind Ground Dharma (心地法 [xin de fa]), observing it according to principle, practicing it as taught, practicing themselves, teaching others, praising and rejoicing, such people can cut off the three obstructions (三障 [san zhang]), quickly perfect all practices, and swiftly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti])."

[0327a21] “shàn nán zi! sān jiè zhī zhōng yǐ xīn wèi zhǔ, néng guān xīn zhě jiū jìng jiě tuō, bù néng guān zhě jiū jìng chén lún. zhòng shēng zhī xīn yóu rú dà de, wǔ gǔ wǔ guǒ cóng dà de shēng. rú shì xīn fǎ, shēng shì chū shì shàn è wǔ qù, yǒu xué wú xué,, dú jué pú sà jí yú rú lái. yǐ shì yīn yuán, sān jiè wéi xīn, xīn míng wèi de. yī qiè fán fū, qīn jìn shàn yǒu wén xīn de fǎ, rú lǐ guān chá, rú shuō xiū xíng, zì zuò jiào tuó zàn lì qìng wèi, rú shì zhī rén néng duàn sān zhàng sù yuán zhòng xíng, jí dé ā nòu duō luó sān miǎo sān pú tí.”

[0327a21] "shan nan zi! san jie zhi zhong yi xin wei zhu, neng guan xin zhe jiu jing jie tuo, bu neng guan zhe jiu jing chen lun. zhong sheng zhi xin you ru da de, wu gu wu guo cong da de sheng. ru shi xin fa, sheng shi chu shi shan e wu qu, you xue wu xue,, du jue pu sa ji yu ru lai. yi shi yin yuan, san jie wei xin, xin ming wei de. yi qie fan fu, qin jin shan you wen xin de fa, ru li guan cha, ru shuo xiu xing, zi zuo jiao tuo zan li qing wei, ru shi zhi ren neng duan san zhang su yuan zhong xing, ji de a nou duo luo san miao san pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0327b01] At that time, the great holy Manjusri Bodhisattva (大聖文殊師利菩薩 [da sheng wen shu shi li pu sa]) addressed the Buddha (佛 [fu]) saying: "World-Honored One (世尊 [shi zun])! As the Buddha (佛 [fu]) has declared, only the Mind-Dharma (心法 [xin fa]) is the lord of the three realms (三界 [san jie]). The Mind-Dharma (心法 [xin fa]) is fundamentally non-existent (本無 [ben wu]), not stained by defilements (塵穢 [chen hui]). How then can the Mind-Dharma (心法 [xin fa]) be stained by greed (貪 [tan]), hatred (瞋 [chen]), and ignorance (癡 [chi])? Among the Dharmas (諸法 [zhu fa]) of the three periods (三世 [san shi]), who speaks of mind (心 [xin])? The past mind (心 [xin]) has already ceased, the future mind (心 [xin]) has not yet arrived, and the present mind (心 [xin]) does not abide. Within all Dharmas (諸法 [zhu fa]), nature (性 [xing]) is unattainable. Outside all Dharmas (諸法 [zhu fa]), form (相 [xiang]) is unattainable. In the middle of all Dharmas (諸法 [zhu fa]), nothing is attainable. The Mind-Dharma (心法 [xin fa]) originally has no form (形相 [xing xiang]). The Mind-Dharma (心法 [xin fa]) originally has no abiding place (住處 [zhu chu]). Even all Tathagatas (一切如來 [yi qie ru lai]) do not see the mind (心 [xin]), how much less can other people see the Mind-Dharma (心法 [xin fa])? All Dharmas (一切諸法 [yi qie zhu fa]) arise from delusive thoughts (妄想 [wang xiang]). For this reason, now, World-Honored One (世尊 [shi zun]), you declare to the great assembly (大眾 [da zhong]) that the three realms (三界 [san jie]) are Mind-Only (唯心 [wei xin]). May the Buddha (佛 [fu]) have mercy and explain it truthfully, as it is."

[0327b01] ěr shí, dà shèng wén shū shī lì pú sà bái fú yán: “shì zūn! rú fú suǒ shuō, wéi jiāng xīn fǎ wèi sān jiè zhǔ. xīn fǎ běn wú, bù rǎn chén huì, yún hé xīn fǎ rǎn tān chēn chī? yú sān shì fǎ shuí shuō wèi xīn? guò qù xīn yǐ miè, wèi lái xīn wèi zhì, xiàn zài xīn bù zhù. zhū fǎ zhī nèi xìng bù kě dé, zhū fǎ zhī wài xiāng bù kě dé, zhū fǎ zhōng jiān dōu bù kě dé. xīn fǎ běn lái wú yǒu xíng xiāng, xīn fǎ běn lái wú yǒu zhù chù； yī qiè rú lái shàng bù jiàn xīn, hé kuàng yú rén dé jiàn xīn fǎ? yī qiè zhū fǎ cóng wàng xiǎng shēng, yǐ shì yīn yuán, jīn zhě shì zūn, wèi dà zhòng shuō sān jiè wéi xīn. yuàn fú āi mǐn, rú shí jiě shuō.”

[0327b01] er shi, da sheng wen shu shi li pu sa bai fu yan: "shi zun! ru fu suo shuo, wei jiang xin fa wei san jie zhu. xin fa ben wu, bu ran chen hui, yun he xin fa ran tan chen chi? yu san shi fa shui shuo wei xin? guo qu xin yi mie, wei lai xin wei zhi, xian zai xin bu zhu. zhu fa zhi nei xing bu ke de, zhu fa zhi wai xiang bu ke de, zhu fa zhong jian dou bu ke de. xin fa ben lai wu you xing xiang, xin fa ben lai wu you zhu chu; yi qie ru lai shang bu jian xin, he kuang yu ren de jian xin fa? yi qie zhu fa cong wang xiang sheng, yi shi yin yuan, jin zhe shi zun, wei da zhong shuo san jie wei xin. yuan fu ai min, ru shi jie shuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0327b10] At that time, the Buddha (佛 [fu]) said to Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]): "So it is, so it is, good man! As you have inquired, the Mind-Dharma (心法 [xin fa]) and mental properties (心所法 [xin suo fa]) are fundamentally empty and quiescent (本性空寂 [ben xing kong ji]). I shall use various analogies to illustrate their meaning. Good man! The mind (心 [xin]) is like illusory Dharma (幻法 [huan fa]), arising from pervasive discrimination, experiencing various mental states (心想 [xin xiang]), thus undergoing suffering and happiness (苦樂 [ku le]). The mind (心 [xin]) is like flowing water, arising and ceasing in every moment, not abiding even for a moment in past or future lives. The mind (心 [xin]) is like a strong wind, passing through various places in an instant. The mind (心 [xin]) is like a lamp flame, arising from the harmonious combination of various conditions. The mind (心 [xin]) is like lightning, not abiding for long, only for a brief moment. The mind (心 [xin]) is like empty space, obscured and obstructed by incidental defilements (客塵煩惱 [ke chen fan nao]). The mind (心 [xin]) is like a monkey, constantly playing among the five desires (五欲樹 [wu yu shu]) without rest. The mind (心 [xin]) is like a painter, able to paint various colors in the world. The mind (心 [xin]) is like a servant, driven by various defilements (煩惱 [fan nao]). The mind (心 [xin]) is like a lone traveler, having no companion. The mind (心 [xin]) is like a king, freely initiating various matters. The mind (心 [xin]) is like an enemy, causing oneself to endure great suffering. The mind (心 [xin]) is like dust, defiling oneself and creating various impurities. The mind (心 [xin]) is like an image, mistaking impermanent Dharmas (無常法 [wu chang fa]) for permanent ones. The mind (心 [xin]) is like a magical dream, mistaking non-self Dharmas (無我法 [wu wo fa]) for self. The mind (心 [xin]) is like a Yakṣa (夜叉 [ye cha]), able to devour various meritorious Dharmas (功德法 [gong de fa]). The mind (心 [xin]) is like a green fly, fond of filth and evil. The mind (心 [xin]) is like a killer, able to harm the body. The mind (心 [xin]) is like an opponent, constantly seeking faults. The mind (心 [xin]) is like a thief, stealing merits. The mind (心 [xin]) is like a great drum, instigating battles. The mind (心 [xin]) is like a moth, loving the color of the lamp. The mind (心 [xin]) is like a wild deer, chasing after false sounds. The mind (心 [xin]) is like a group of pigs, enjoying filth. The mind (心 [xin]) is like a swarm of bees, gathering sweet honey. The mind (心 [xin]) is like a drunken elephant, infatuated with feminine touch. Good man! The Mind-Dharma (心法 [xin fa]) and mental properties (心所法 [xin suo fa]) thus described have no inside, no outside, and no middle. They cannot be found among any Dharmas (諸法 [zhu fa]), nor can they be found in the past, future, or present. They transcend the three periods (三世 [san shi]), are neither existent nor non-existent, are always stained and manifest from delusive conditions. Since conditions have no inherent nature, the mind's nature (心性 [xin xing]) is empty. Such emptiness (空性 [kong xing]) is neither born nor destroyed, neither coming nor going, neither one nor different, neither interrupted nor eternal. It has no original place of birth, nor place of cessation. It is neither far nor not far. Such mind (心 [xin]) and so on are not different from unconditioned Dharma (無為 [wu wei]). The substance of unconditioned Dharma (無為之體 [wu wei zhi ti]) is not different from mind (心 [xin]) and so on. The substance of Mind-Dharma (心法之體 [xin fa zhi ti]) is fundamentally inexpressible. That which is not Mind-Dharma (非心法者 [fei xin fa zhe]) is also inexpressible. Why? If unconditioned Dharma (無為 [wu wei]) is mind (心 [xin]), it is called annihilationism. If it is separate from Mind-Dharma (心法 [xin fa]), it is called eternalism. Completely free from both extremes, not attached to either side, one who thus awakens is said to see the true reality (真諦 [zhen di]). One who awakens to true reality (真諦 [zhen di]) is called a sage (賢聖 [xian sheng]). The inherent nature of all sages (一切賢聖 [yi qie xian sheng]) is fundamentally empty and quiescent (空寂 [kong ji]). In unconditioned Dharma (無為法 [wu wei fa]), there is no holding or violating precepts, no great or small. There is no mind-king (心王 [xin wang]) or mental properties (心所法 [xin suo fa]), no suffering or happiness. The inherent nature of this Dharma realm (法界 [fa jie]) is undefiled, without distinctions of superior, middle, or inferior. Why? Because the nature of this unconditioned Dharma (無為法 [wu wei fa]) is equal. Just as all river waters flow into the sea, becoming a single taste without distinguishing characteristics. This undefiled nature (無垢性 [wu gou xing]) is incomparable, free from self and what belongs to self. This undefiled nature (無垢性 [wu gou xing]) is neither real nor虚 [xu]. This undefiled nature (無垢性 [wu gou xing]) is the supreme truth, without endless cessation and fundamentally unarising. This undefiled nature (無垢性 [wu gou xing]) is constant, unchanging, the most supreme Nirvana (涅槃 [nie pan]), because of its joy and purity. This undefiled nature (無垢性 [wu gou xing]) is free from all equality and inequality, because its substance is without difference. If there is a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) who desires to seek Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]), they should single-mindedly cultivate this Mind Ground contemplation Dharma (心地觀法 [xin de guan fa])."

[0327b10] ěr shí, fú gào wén shū shī lì pú sà yán: “rú shì rú shì, shàn nán zi! rú rǔ suǒ wèn, xīn xīn suǒ fǎ běn xìng kōng jì, wǒ shuō zhòng yù yǐ míng qí yì. shàn nán zi! xīn rú huàn fǎ, yóu biàn jì shēng, zhǒng zhǒng xīn xiǎng, shòu kǔ lè gù. xīn rú liú shuǐ niàn niàn shēng miè, yú qián hòu shì bù zàn zhù gù. xīn rú dà fēng, yī shā nà jiān lì fāng suǒ gù. xīn rú dēng yàn, zhòng yuán hé hé ér dé shēng gù. xīn rú diàn guāng, xū yú zhī qǐng bù jiǔ zhù gù. xīn rú xū kōng, kè chén fán nǎo suǒ fù zhàng gù. xīn rú yuán hóu, yóu wǔ yù shù bù zàn zhù gù. xīn rú huà shī, néng huà shì jiān zhǒng zhǒng sè gù. xīn rú tóng pú, wèi zhū fán nǎo suǒ cè yì gù. xīn rú dú xíng, wú dì èr gù. xīn rú guó wáng, qǐ zhǒng zhǒng shì dé zì zài gù. xīn rú yuàn jiā, néng lìng zì shēn shòu dà kǔ gù. xīn rú āi chén, bèn wū zì shēn shēng zá huì gù. xīn rú yǐng xiàng, yú wú cháng fǎ zhí wèi cháng gù. xīn rú huàn mèng, yú wú wǒ fǎ zhí wèi wǒ gù. xīn rú yè chā, néng dàn zhǒng zhǒng gōng dé fǎ gù. xīn rú qīng yíng, hǎo huì è gù. xīn rú shā zhě, néng hài shēn gù. xīn rú dí duì, cháng cì guò gù. xīn rú dào zéi, qiè gōng dé gù. xīn rú dà gǔ, qǐ dòu zhàn gù. xīn rú fēi é, ài dēng sè gù. xīn rú yě lù, zhú jiǎ shēng gù. xīn rú qún zhū, lè zá huì gù. xīn rú zhòng fēng, jí mì wèi gù. xīn rú zuì xiàng, dān pìn chù gù. shàn nán zi! rú shì suǒ shuō xīn xīn suǒ fǎ, wú nèi wú wài yì wú zhōng jiān, yú zhū fǎ zhōng qiú bù kě dé, qù lái xiàn zài yì bù kě dé, chāo yuè sān shì fēi yǒu fēi wú, cháng huái rǎn zhe cóng wàng yuán xiàn, yuán wú zì xìng xīn xìng kōng gù. rú shì kōng xìng, bù shēng bù miè, wú lái wú qù, bù yī bù yì, fēi duàn fēi cháng, běn wú shēng chù, yì wú miè chù, yì fēi yuǎn lí fēi bù yuǎn lí, rú shì xīn děng bù yì wú wèi, wú wèi zhī tǐ bù yì xīn děng. xīn fǎ zhī tǐ běn bù kě shuō, fēi xīn fǎ zhě yì bù kě shuō. hé yǐ gù? ruò wú wèi shì xīn jí míng duàn jiàn, ruò lí xīn fǎ jí míng cháng jiàn. yǒng lí èr xiāng bù zhe èr biān, rú shì wù zhě míng jiàn zhēn dì, wù zhēn dì zhě míng wèi xián shèng. yī qiè xián shèng xìng běn kōng jì, wú wèi fǎ zhōng jiè wú chí fàn, yì wú dà xiǎo, wú yǒu xīn wáng jí xīn suǒ fǎ, wú kǔ wú lè. rú shì fǎ jiè zì xìng wú gòu, wú shàng zhōng xià chà bié zhī xiāng. hé yǐ gù? shì wú wèi fǎ xìng píng děng gù. rú zhòng hé shuǐ liú rù hǎi zhōng, jǐn tóng yī wèi wú bié xiāng gù. cǐ wú gòu xìng, shì wú děng děng, yuǎn lí yú wǒ jí lí wǒ suǒ. cǐ wú gòu xìng fēi shí fēi xū, cǐ wú gòu xìng shì dì yī yì, wú jǐn miè xiāng tǐ běn bù shēng. cǐ wú gòu xìng cháng zhù bù biàn zuì shèng niè pán, wǒ lè jìng gù. cǐ wú gòu xìng yuǎn lí yī qiè píng bù píng děng, tǐ wú yì gù. ruò yǒu shàn nán zi,, shàn nǚ rén, yù qiú ā nòu duō luó sān miǎo sān pú tí zhě, yīng dāng yī xīn xiū xí rú shì xīn de guān fǎ.”

[0327b10] er shi, fu gao wen shu shi li pu sa yan: "ru shi ru shi, shan nan zi! ru ru suo wen, xin xin suo fa ben xing kong ji, wo shuo zhong yu yi ming qi yi. shan nan zi! xin ru huan fa, you bian ji sheng, zhong zhong xin xiang, shou ku le gu. xin ru liu shui nian nian sheng mie, yu qian hou shi bu zan zhu gu. xin ru da feng, yi sha na jian li fang suo gu. xin ru deng yan, zhong yuan he he er de sheng gu. xin ru dian guang, xu yu zhi qing bu jiu zhu gu. xin ru xu kong, ke chen fan nao suo fu zhang gu. xin ru yuan hou, you wu yu shu bu zan zhu gu. xin ru hua shi, neng hua shi jian zhong zhong se gu. xin ru tong pu, wei zhu fan nao suo ce yi gu. xin ru du xing, wu di er gu. xin ru guo wang, qi zhong zhong shi de zi zai gu. xin ru yuan jia, neng ling zi shen shou da ku gu. xin ru ai chen, ben wu zi shen sheng za hui gu. xin ru ying xiang, yu wu chang fa zhi wei chang gu. xin ru huan meng, yu wu wo fa zhi wei wo gu. xin ru ye cha, neng dan zhong zhong gong de fa gu. xin ru qing ying, hao hui e gu. xin ru sha zhe, neng hai shen gu. xin ru di dui, chang ci guo gu. xin ru dao zei, qie gong de gu. xin ru da gu, qi dou zhan gu. xin ru fei e, ai deng se gu. xin ru ye lu, zhu jia sheng gu. xin ru qun zhu, le za hui gu. xin ru zhong feng, ji mi wei gu. xin ru zui xiang, dan pin chu gu. shan nan zi! ru shi suo shuo xin xin suo fa, wu nei wu wai yi wu zhong jian, yu zhu fa zhong qiu bu ke de, qu lai xian zai yi bu ke de, chao yue san shi fei you fei wu, chang huai ran zhe cong wang yuan xian, yuan wu zi xing xin xing kong gu. ru shi kong xing, bu sheng bu mie, wu lai wu qu, bu yi bu yi, fei duan fei chang, ben wu sheng chu, yi wu mie chu, yi fei yuan li fei bu yuan li, ru shi xin deng bu yi wu wei, wu wei zhi ti bu yi xin deng. xin fa zhi ti ben bu ke shuo, fei xin fa zhe yi bu ke shuo. he yi gu? ruo wu wei shi xin ji ming duan jian, ruo li xin fa ji ming chang jian. yong li er xiang bu zhe er bian, ru shi wu zhe ming jian zhen di, wu zhen di zhe ming wei xian sheng. yi qie xian sheng xing ben kong ji, wu wei fa zhong jie wu chi fan, yi wu da xiao, wu you xin wang ji xin suo fa, wu ku wu le. ru shi fa jie zi xing wu gou, wu shang zhong xia cha bie zhi xiang. he yi gu? shi wu wei fa xing ping deng gu. ru zhong he shui liu ru hai zhong, jin tong yi wei wu bie xiang gu. ci wu gou xing, shi wu deng deng, yuan li yu wo ji li wo suo. ci wu gou xing fei shi fei xu, ci wu gou xing shi di yi yi, wu jin mie xiang ti ben bu sheng. ci wu gou xing chang zhu bu bian zui sheng nie pan, wo le jing gu. ci wu gou xing yuan li yi qie ping bu ping deng, ti wu yi gu. ruo you shan nan zi,, shan nu ren, yu qiu a nou duo luo san miao san pu ti zhe, ying dang yi xin xiu xi ru shi xin de guan fa."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0327c24] At that time, the World-Honored One (世尊 [shi zun]), wishing to reiterate this meaning, spoke in verses:

"The mother of all Buddhas (三世覺母 [san shi jue mu]) of the three periods (三世 [san shi]), Manjusri (妙吉祥 [miao ji xiang]),
Inquired of the Tathagata (如來 [ru lai]) about the Mind Ground Dharma (心地法 [xin de fa]).
I now, in this great assembly (大會眾 [da hui zhong]),
Expound the gate of contemplative practice (觀行門 [guan xing men]) for attaining Buddhahood.
This Dharma (此法 [ci fa]) is harder to encounter than the Udumbara (優曇 [you tan]) flower,
All worldly beings (一切世間 [yi qie shi jian]) should yearn for it.
All Buddhas (十方諸佛 [shi fang zhu fu]) of the ten directions who attain great enlightenment (證大覺 [zheng da jue]),
None fail to achieve it through the cultivation of this Dharma (此法 [ci fa]).
I am the unsurpassed Tamer (無上調御師 [wu shang diao yu shi]),
Turning the Dharma wheel (正法輪 [zheng fa lun]) throughout the world,
Transforming and saving immeasurable sentient beings (無量諸眾生 [wu liang zhu zhong sheng]),
Know that it is by realizing the Mind Ground contemplation (心地觀 [xin de guan]).
All sentient beings (一切有情 [yi qie you qing]) who hear this Dharma (此法 [ci fa]),
Joyfully enter Bodhi (菩提 [pu ti]) and receive predictions.
All destined individuals (一切有緣得記人 [yi qie you yuan de ji ren]),
Cultivating this contemplation gate (觀門 [guan men]) shall become Buddhas (作佛 [zuo fu]).
All Buddhas (諸佛 [zhu fu]) themselves experience great Dharma joy (大法樂 [da fa le]),
Abiding in the subtle treasure palace (妙寶宮 [miao bao gong]) of the Mind Ground contemplation (心地觀 [xin de guan]).
Bodhisattvas (菩薩 [pu sa]) who receive consecration realize non-arising (悟無生 [wu wu sheng]),
Contemplating the Mind Ground gate (心地門 [xin de men]) pervading the Dharma realm (法界 [fa jie]).
The Bodhisattva (菩薩 [pu sa]) of the next life (後身菩薩 [hou shen pu sa]) sits under the enlightenment tree (覺樹 [jue shu]),
Entering this contemplative practice (觀行 [guan xing]) to attain Bodhi (菩提 [pu ti]).
This Dharma (此法 [ci fa]) can shower the seven sacred riches (七聖財 [qi sheng cai]),
Fulfilling the wishes of sentient beings (眾生願 [zhong sheng yuan]), like the Mani-pearl (摩尼寶 [mo ni bao]).
This Dharma (此法 [ci fa]) is called the mother of Buddhas (佛本母 [fu ben mu]),
Giving birth to the three Buddha-bodies (三佛身 [san fu shen]) of the three periods (三世 [san shi]);
This Dharma (此法 [ci fa]) is called the Vajra armor (金剛甲 [jin gang jia]),
Able to resist the four armies of Māras (四眾諸魔軍 [si zhong zhu mo jun]);
This Dharma (此法 [ci fa]) can be a great vessel (大舟航 [da zhou hang]),
Enabling one to cross the stream to the treasure realm;
This Dharma (此法 [ci fa]) is the most supreme great Dharma drum (最勝大法鼓 [zui sheng da fa gu]);
This Dharma (此法 [ci fa]) is the lofty great Dharma banner (高顯大法幢 [gao xian da fa chuang]);
This Dharma (此法 [ci fa]) is the Vajra great Dharma conch (金剛大法螺 [jin gang da fa luo]);
This Dharma (此法 [ci fa]) is the great Dharma torch (大法炬 [da fa ju]) illuminating the world;
This Dharma (此法 [ci fa]) is like a great holy lord (大聖主 [da sheng zhu]),
Rewarding merit and punishing faults, in accordance with human hearts;
This Dharma (此法 [ci fa]) is like fertile land,
Generating growth and nurture according to the season.
I use various analogies to illustrate the meaning of emptiness (空義 [kong yi]),
Knowing that the three realms (三界 [san jie]) are but one mind (一心 [yi xin]).
The mind (心 [xin]) has great power, giving rise to the world,
Freely acting as the master of transformations.
Evil thoughts and good minds (善心 [shan xin]) are accumulated again,
Causes of birth and death (生死因 [sheng si yin]) in past, present, and future.
The world (世間 [shi jian]) exists based on delusive karma (妄業 [wang ye]),
Loved and unloved fruits continuously succeed one another.
The mind (心 [xin]) is like flowing water, not abiding for a moment,
The mind (心 [xin]) is like a strong wind, passing through lands.
It is also like a monkey playing on a tree,
Also like an illusion created by illusion.
Like a bird flying in the sky, without obstruction,
Like an empty village where people rush about.
Such Mind-Dharma (心法 [xin fa]) is fundamentally non-existent,
Ordinary beings (凡夫 [fan fu]) are deluded and insist it is not non-existent.
If one can contemplate the emptiness (體性空 [ti xing kong]) of the mind's nature (心體 [xin ti]),
Obstructions of delusion (惑障 [huo zhang]) will not arise, and one will be liberated."

[0327c24] ěr shí, shì zūn yù zhòng xuān cǐ yì, ér shuō jì yán:

“sān shì jué mǔ miào jí xiáng,　　qǐng wèn rú lái xīn de fǎ,
　wǒ jīn yú cǐ dà huì zhòng,　　kāi yǎn chéng fú guān xíng mén.
　cǐ fǎ nán yù guò yōu tán,　　yī qiè shì jiān yīng kě yǎng,
　shí fāng zhū fú zhèng dà jué,　　wú bù cóng cǐ fǎ xiū chéng.
　wǒ shì wú shàng diào yù shī,　　zhuǎn zhèng fǎ lún zhōu shì jiè,
　huà dù wú liàng zhū zhòng shēng,　　dāng zhī yóu wù xīn de guān.
　yī qiè yǒu qíng wén cǐ fǎ,　　xīn qù pú tí dé shòu jì,
　yī qiè yǒu yuán dé jì rén,　　xiū cǐ guān mén dāng zuò fú.
　zhū fú zì shòu dà fǎ lè,　　zhù xīn de guān miào bǎo gōng,
　shòu zhí pú sà wù wú shēng,　　guān xīn de mén biàn fǎ jiè,
　hòu shēn pú sà zuò jué shù,　　rù cǐ guān xíng zhèng pú tí,
　cǐ fǎ néng yǔ qī shèng cái,　　mǎn zhòng shēng yuàn mó ní bǎo.
　cǐ fǎ míng wèi fú běn mǔ,　　chū shēng sān shì sān fú shēn；
　cǐ fǎ míng wèi jīn gāng jiǎ,　　néng dí sì zhòng zhū mó jūn；
　cǐ fǎ néng zuò dà zhōu háng,　　lìng dù zhōng liú zhì bǎo suǒ；
　cǐ fǎ zuì shèng dà fǎ gǔ；　　cǐ fǎ gāo xiǎn dà fǎ chuáng；
　cǐ fǎ jīn gāng dà fǎ luó；　　cǐ fǎ zhào shì dà fǎ jù；
　cǐ fǎ yóu rú dà shèng zhǔ,　　shǎng gōng fá guò shùn rén xīn；
　cǐ fǎ yóu rú wò rùn tián,　　shēng chéng zhǎng yǎng yī shí hòu.
　wǒ yǐ zhòng yù míng kōng yì,　　shì zhī sān jiè wéi yī xīn,
　xīn yǒu dà lì shì jiè shēng,　　zì zài néng wèi biàn huà zhǔ.
　è xiǎng shàn xīn gèng zào jí,　　guò xiàn wèi lái shēng sǐ yīn,
　yī zhǐ wàng yè yǒu shì jiān,　　ài fēi ài guǒ héng xiāng xù.
　xīn rú liú shuǐ bù zàn zhù,　　xīn rú piāo fēng guò guó tǔ,
　yì rú yuán hóu yī shù xì,　　yì rú huàn shì yī huàn chéng,
　rú kōng fēi niǎo wú suǒ ài,　　rú kōng jù luò rén bēn zǒu.
　rú shì xīn fǎ běn fēi yǒu,　　fán fū zhí mí wèi fēi wú,
　ruò néng guān xīn tǐ xìng kōng,　　huò zhàng bù shēng biàn jiě tuō.”

[0327c24] er shi, shi zun yu zhong xuan ci yi, er shuo ji yan:

"san shi jue mu miao ji xiang, qing wen ru lai xin de fa,
wo jin yu ci da hui zhong, kai yan cheng fu guan xing men.
ci fa nan yu guo you tan, yi qie shi jian ying ke yang,
shi fang zhu fu zheng da jue, wu bu cong ci fa xiu cheng.
wo shi wu shang diao yu shi, zhuan zheng fa lun zhou shi jie,
hua du wu liang zhu zhong sheng, dang zhi you wu xin de guan.
yi qie you qing wen ci fa, xin qu pu ti de shou ji,
yi qie you yuan de ji ren, xiu ci guan men dang zuo fu.
zhu fu zi shou da fa le, zhu xin de guan miao bao gong,
shou zhi pu sa wu wu sheng, guan xin de men bian fa jie,
hou shen pu sa zuo jue shu, ru ci guan xing zheng pu ti,
ci fa neng yu qi sheng cai, man zhong sheng yuan mo ni bao.
ci fa ming wei fu ben mu, chu sheng san shi san fu shen;
ci fa ming wei jin gang jia, neng di si zhong zhu mo jun;
ci fa neng zuo da zhou hang, ling du zhong liu zhi bao suo;
ci fa zui sheng da fa gu; ci fa gao xian da fa chuang;
ci fa jin gang da fa luo; ci fa zhao shi da fa ju;
ci fa you ru da sheng zhu, shang gong fa guo shun ren xin;
ci fa you ru wo run tian, sheng cheng zhang yang yi shi hou.
wo yi zhong yu ming kong yi, shi zhi san jie wei yi xin,
xin you da li shi jie sheng, zi zai neng wei bian hua zhu.
e xiang shan xin geng zao ji, guo xian wei lai sheng si yin,
yi zhi wang ye you shi jian, ai fei ai guo heng xiang xu.
xin ru liu shui bu zan zhu, xin ru piao feng guo guo tu,
yi ru yuan hou yi shu xi, yi ru huan shi yi huan cheng,
ru kong fei niao wu suo ai, ru kong ju luo ren ben zou.
ru shi xin fa ben fei you, fan fu zhi mi wei fei wu,
ruo neng guan xin ti xing kong, huo zhang bu sheng bian jie tuo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328a25] At that time, the Tathagata (如來 [ru lai]), filled with great compassion (大悲心 [da bei xin]) for all sentient beings (諸眾生 [zhu zhong sheng]), like parents cherishing their only child, wishing to eradicate the powerful evil views (大力邪見 [da li xie jian]) in the world (世間 [shi jian]) and benefit and bring happiness (利益安樂 [li yi an le]) to all sentient beings (一切有情 [yi qie you qing]), proclaimed the Mind Contemplation Dharani (觀心陀羅尼 [guan xin tuo luo ni]) as follows:

[0328a25] ěr shí, rú lái yú zhū zhòng shēng qǐ dà bēi xīn, yóu rú fù mǔ ài niàn yī zi, wèi miè shì jiān dà lì xié jiàn, lì yì ān lè yī qiè yǒu qíng, xuān shuō guān xīn tuó luó ní yuē:

[0328a25] er shi, ru lai yu zhu zhong sheng qi da bei xin, you ru fu mu ai nian yi zi, wei mie shi jian da li xie jian, li yi an le yi qie you qing, xuan shuo guan xin tuo luo ni yue:

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328a28] "Om (唵 [an]) (1) Shiddha (室佗 [shi tuo]) (2) Para (波羅 [bo luo]) (2合 [he]) Dih (底 [di]) (Ding-yi-fan) (3) Vedam (吠憚 [fei dan]) (4) Kalomi (迦盧弭 [jia lu mi]) (5)"

[0328a28] “ǎn (yī)　shì tuó (èr)　bō luó (èr hé) dǐ (dīng yǐ fǎn)(sān)　fèi dàn (sì)　jiā lú mǐ (wǔ)”

[0328a28] "an (yi) shi tuo (er) bo luo (er he) di (ding yi fan)(san) fei dan (si) jia lu mi (wu)"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328a29] At that time, after the Tathagata (如來 [ru lai]) had spoken the mantra (真言 [zhen yan]), he addressed Manjusri Bodhisattva Mahasattva (文殊師利菩薩摩訶薩 [wen shu shi li pu sa mo he sa]) saying: "This divine mantra (神呪 [shen zhou]) possesses great power (大威力 [da wei li]). If a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) holds this mantra (呪 [zhou]), raising their pure hands, intertwining the ten fingers of both hands, placing the right over the left, firmly grasping each other, like a binding form, it is called the Vajra Binding Seal (金剛縛印 [jin gang fu yin]). Having formed this seal, and having practiced the previous mantra (真言 [zhen yan]) fully once, it surpasses the merit obtained from reading and studying the twelve divisions of scriptures (十二部經 [shi er bu jing]) without limit, even to the point of not regressing from Bodhi (菩提 [pu ti])."

{11} Chapter on Arousing the Bodhi Mind in the Great Vehicle of the Original Birth Mind Ground Contemplation Sutra

[0328a29] ěr shí, rú lái shuō zhēn yán yǐ, gào wén shū shī lì pú sà mó hē sà: “rú shì shén zhòu jù dà wēi lì, ruò yǒu shàn nán zi,, shàn nǚ rén, chí cǐ zhòu shí, jǔ qīng jìng shǒu, zuǒ yòu shí zhǐ gèng hù xiāng chā, yǐ yòu yā zuǒ, gèng xiāng jiān wò, rú fù zhe xíng, míng jīn gāng fù yìn. chéng cǐ yìn yǐ xí qián zhēn yán, yíng mǎn yī biàn, shèng yú dú xí shí èr bù jīng, suǒ huò gōng dé wú yǒu xiàn liàng, nǎi zhì pú tí bù fù tuì zhuǎn.”

dà chéng běn shēng xīn de guān jīng fā pú tí xīn pǐn dì shí yī

[0328a29] er shi, ru lai shuo zhen yan yi, gao wen shu shi li pu sa mo he sa: "ru shi shen zhou ju da wei li, ruo you shan nan zi,, shan nu ren, chi ci zhou shi, ju qing jing shou, zuo you shi zhi geng hu xiang cha, yi you ya zuo, geng xiang jian wo, ru fu zhe xing, ming jin gang fu yin. cheng ci yin yi xi qian zhen yan, ying man yi bian, sheng yu du xi shi er bu jing, suo huo gong de wu you xian liang, nai zhi pu ti bu fu tui zhuan."

da cheng ben sheng xin de guan jing fa pu ti xin pin di shi yi

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328b08] At that time, the Bhagavan (薄伽梵 [bao jia fan]), having perfectly obtained the crown of anointment (灌頂寶冠 [guan ding bao guan]) of all Tathagatas (一切如來 [yi qie ru lai]), transcending the three realms (三界 [san jie]), having perfected the Dharani (陀羅尼 [tuo luo ni]) of independence, having perfectly realized the Samadhi (三摩地 [san mo de]) of independence, having skillfully achieved all-knowledge (一切智智 [yi qie zhi zhi]) and all-aspect-knowledge (一切種智 [yi qie zhong zhi]), and being able to differentiate all sentient beings (有情種種差別 [you qing zhong zhong cha bie]). Then, the Bhagavan (薄伽梵 [bao jia fan]), having expounded the subtle Dharma gate of Mind Contemplation (觀心妙法門 [guan xin miao fa men]) for all sentient beings (諸眾生 [zhu zhong sheng]), addressed Manjusri Bodhisattva Mahasattva (文殊師利菩薩摩訶薩 [wen shu shi li pu sa mo he sa]) saying: "Great good man! I have already explained the Mind Ground (心地 [xin de]) for sentient beings (眾生 [zhong sheng]), and I will also explain the great Dharani (大陀羅尼 [da tuo luo ni]) for arousing the Bodhi-mind (發菩提心 [fa pu ti xin]), so that all sentient beings (諸有情 [zhu you qing]) may arouse the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]) and swiftly perfect the subtle fruit."

[0328b08] ěr shí báo jiā fàn, yǐ néng shàn huò yī qiè rú lái guàn dǐng bǎo guān chāo guò sān jiè, yǐ dé yuán mǎn tuó luó ní zì zài, yǐ shàn yuán zhèng sān mó de zì zài, miào shàn chéng jiù yī qiè zhì zhì,, yī qiè zhǒng zhì, néng zuò yǒu qíng zhǒng zhǒng chà bié. shí, báo jiā fàn wèi zhū zhòng shēng xuān shuō guān xīn miào fǎ mén yǐ, gào wén shū shī lì pú sà mó hē sà yán: “dà shàn nán zi! wǒ wèi zhòng shēng yǐ shuō xīn de, yì fù dāng shuō fā pú tí xīn dà tuó luó ní, lìng zhū yǒu qíng fā ā nòu duō luó sān miǎo sān pú tí xīn sù yuán miào guǒ.”

[0328b08] er shi bao jia fan, yi neng shan huo yi qie ru lai guan ding bao guan chao guo san jie, yi de yuan man tuo luo ni zi zai, yi shan yuan zheng san mo de zi zai, miao shan cheng jiu yi qie zhi zhi,, yi qie zhong zhi, neng zuo you qing zhong zhong cha bie. shi, bao jia fan wei zhu zhong sheng xuan shuo guan xin miao fa men yi, gao wen shu shi li pu sa mo he sa yan: "da shan nan zi! wo wei zhong sheng yi shuo xin de, yi fu dang shuo fa pu ti xin da tuo luo ni, ling zhu you qing fa a nou duo luo san miao san pu ti xin su yuan miao guo."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328b16] At that time, Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]) addressed the Buddha (佛 [fu]) saying: "World-Honored One (世尊 [shi zun])! As the Buddha (佛 [fu]) has said, the past has ceased, the future has not arrived, and the present does not abide. All Mind-Dharma (一切心法 [yi qie xin fa]) in the three periods (三世 [san shi]) is fundamentally empty. What is meant by 'arousing' that Bodhi-mind (菩提心 [pu ti xin])? Excellent, World-Honored One (世尊 [shi zun])! Please explain it to cut off all webs of doubt (諸疑網 [zhu yi wang]) and lead us to Bodhi (菩提 [pu ti])."

[0328b16] ěr shí, wén shū shī lì pú sà bái fú yán: “shì zūn! rú fú suǒ shuō, guò qù yǐ miè, wèi lái wèi zhì, xiàn zài bù zhù, sān shì suǒ yǒu yī qiè xīn fǎ, běn xìng jiē kōng, bǐ pú tí xīn, shuō hé míng fā? shàn zāi shì zūn! yuàn wèi jiě shuō duàn zhū yí wǎng, lìng qù pú tí.”

[0328b16] er shi, wen shu shi li pu sa bai fu yan: "shi zun! ru fu suo shuo, guo qu yi mie, wei lai wei zhi, xian zai bu zhu, san shi suo you yi qie xin fa, ben xing jie kong, bi pu ti xin, shuo he ming fa? shan zai shi zun! yuan wei jie shuo duan zhu yi wang, ling qu pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328b21] The Buddha (佛 [fu]) said to Manjusri (文殊師利 [wen shu shi li]): "Good man! Various evil views (眾邪見 [zhong xie jian]) arise from Mind-Dharma (心法 [xin fa]). In order to eliminate and cut off the sixty-two kinds of views (六十二見 [liu shi er jian]) and various views, I declare that the Mind-Dharma (心法 [xin fa]) and mental properties (心心所法 [xin xin suo fa]) are empty, because such views have no basis. For example, a dense and lush forest where lions, white elephants, tigers, wolves, and fierce beasts lurk, their venom harming people, making paths utterly impassable. At that time, a wise person burns the forest, and because the forest becomes empty, no fierce beasts remain. The emptiness of mind (心空 [xin kong]) and the cessation of views (見滅 [jian mie]) are also like this. Furthermore, good man! For what reason is the meaning of emptiness (空義 [kong yi]) established? It is for the cessation of defilements (煩惱 [fan nao]) that arise from delusive mind (妄心 [wang xin]) that emptiness (空 [kong]) is spoken of. Good man! If one adheres to the principle of emptiness (空理 [kong li]) as ultimate, then the nature of emptiness (空性 [kong xing]) is also empty, and the clinging to emptiness as a disease should also be removed. Why? If one adheres to the meaning of emptiness (空義 [kong yi]) as ultimate, then all Dharmas (諸法 [zhu fa]) are empty, without cause or effect. What difference is there from Lokāyata (路伽邪陀 [lu jia xie tuo])? Good man! Just as Aga-Buddha Medicine (阿伽陀藥 [a jia tuo yao]) can cure all diseases, if a sick person takes it, they will certainly recover. Once the illness is cured, the medicine disappears with the illness. If one takes the medicine when not sick, the medicine itself becomes a disease. Good man! The medicine of emptiness (空藥 [kong yao]) was originally prescribed to cure the disease of existence. Clinging to existence becomes a disease, and clinging to emptiness is also similar. Who, being wise, would take medicine to acquire a disease? Good man! If one develops views of existence, it is better than developing views of emptiness. Emptiness cures the disease of existence, but there is no medicine to cure emptiness. Good man! For this reason, having taken the medicine of emptiness (空藥 [kong yao]) and eliminated evil views (邪見 [xie jian]), one awakens the mind (心 [xin]) oneself and can arouse Bodhi (菩提 [pu ti]). This awakened mind (覺悟心 [jue wu xin]) is the Bodhi-mind (菩提心 [pu ti xin]), without two characteristics. Good man! The awakened mind (覺悟心 [jue wu xin]) has four kinds of meanings. What are these four? They are two kinds of mind (心 [xin]) for ordinary beings (諸凡夫 [zhu fan fu]), and two kinds of mind (心 [xin]) for Buddhas (諸佛菩薩 [zhu fu pu sa]) and Bodhisattvas (菩薩 [pu sa]). Good man! What are the characteristics of the two minds (心 [xin]) of ordinary beings (凡夫 [fan fu])? First, from the eye-consciousness (眼識 [yan shi]) to the mind-consciousness (意識 [yi shi]), perceiving their respective objects is called the self-awakened mind (自悟心 [zi wu xin]). Second, apart from the Mind-Dharma (心心所法 [xin xin suo fa]) of the five roots (五根 [wu gen]), the harmonious perception of objects is called the self-awakened mind (自悟心 [zi wu xin]). Good man! These two minds (心 [xin]) can arouse Bodhi (菩提 [pu ti]). Good man! What are the characteristics of the two minds (心 [xin]) of sages (賢聖 [xian sheng])? First, the wisdom that contemplates true reality (真實理智 [zhen shi li zhi]). Second, the wisdom that contemplates all objects (一切境智 [yi qie jing zhi]). Good man! These four kinds are called the self-awakened mind (自悟心 [zi wu xin])."

[0328b21] fú gào wén shū shī lì: “shàn nán zi! zhū xīn fǎ zhōng qǐ zhòng xié jiàn, wèi yù chú duàn liù shí èr jiàn zhǒng zhǒng jiàn gù, xīn xīn suǒ fǎ wǒ shuō wèi kōng, rú shì zhū jiàn wú yī zhǐ gù. pì rú cóng lín méng mì mào shèng, shī zi bái xiàng,, hǔ láng è shòu qián zhù qí zhōng, dú fā hài rén, jiǒng jué xíng jī. shí yǒu zhì zhě yǐ huǒ shāo lín, yīn lín kōng gù zhū dà è shòu wú fù yí yú. xīn kōng jiàn miè, yì fù rú shì. yòu, shàn nán zi! yǐ hé yīn yuán lì kōng yì xié? wèi miè fán nǎo cóng wàng xīn shēng, ér shuō shì kōng. shàn nán zi! ruò zhí kōng lǐ wèi jiū jìng zhě, kōng xìng yì kōng, zhí kōng zuò bìng yì yīng chú qiǎn. hé yǐ gù? ruò zhí kōng yì wèi jiū jìng zhě, zhū fǎ jiē kōng wú yīn wú guǒ, lù jiā xié tuó yǒu hé chà bié? shàn nán zi! rú ā jiā tuó yào néng liáo zhū bìng, ruò yǒu bìng zhě fú zhī bì chà, qí bìng jì yù yào suí bìng chú, wú bìng fú yào yào hái chéng bìng. shàn nán zi! běn shè kōng yào wèi chú yǒu bìng, zhí yǒu chéng bìng zhí kōng yì rán, shuí yǒu zhì zhě fú yào qǔ bìng? shàn nán zi! ruò qǐ yǒu jiàn shèng qǐ kōng jiàn, kōng zhì yǒu bìng, wú yào zhì kōng. shàn nán zi! yǐ shì yīn yuán, fú yú kōng yào chú xié jiàn yǐ, zì jué wù xīn néng fā pú tí, cǐ jué wù xīn jí pú tí xīn, wú yǒu èr xiāng. shàn nán zi! zì jué wù xīn yǒu sì zhǒng yì. yún hé wèi sì? wèi zhū fán fū yǒu èr zhǒng xīn, zhū fú pú sà yǒu èr zhǒng xīn. shàn nán zi! fán fū èr xīn qí xiāng yún hé? yī zhě yǎn shí nǎi zhì yì shí, tóng yuán zì jìng míng zì wù xīn. èr zhě lí yú wǔ gēn xīn xīn suǒ fǎ, hé hé yuán jìng míng zì wù xīn. shàn nán zi! rú shì èr xīn néng fā pú tí. shàn nán zi! xián shèng èr xīn qí xiāng yún hé? yī zhě guān zhēn shí lǐ zhì. èr zhě guān yī qiè jìng zhì. shàn nán zi! rú shì sì zhǒng míng zì wù xīn.”

[0328b21] fu gao wen shu shi li: "shan nan zi! zhu xin fa zhong qi zhong xie jian, wei yu chu duan liu shi er jian zhong zhong jian gu, xin xin suo fa wo shuo wei kong, ru shi zhu jian wu yi zhi gu. pi ru cong lin meng mi mao sheng, shi zi bai xiang,, hu lang e shou qian zhu qi zhong, du fa hai ren, jiong jue xing ji. shi you zhi zhe yi huo shao lin, yin lin kong gu zhu da e shou wu fu yi yu. xin kong jian mie, yi fu ru shi. you, shan nan zi! yi he yin yuan li kong yi xie? wei mie fan nao cong wang xin sheng, er shuo shi kong. shan nan zi! ruo zhi kong li wei jiu jing zhe, kong xing yi kong, zhi kong zuo bing yi ying chu qian. he yi gu? ruo zhi kong yi wei jiu jing zhe, zhu fa jie kong wu yin wu guo, lu jia xie tuo you he cha bie? shan nan zi! ru a jia tuo yao neng liao zhu bing, ruo you bing zhe fu zhi bi cha, qi bing ji yu yao sui bing chu, wu bing fu yao yao hai cheng bing. shan nan zi! ben she kong yao wei chu you bing, zhi you cheng bing zhi kong yi ran, shui you zhi zhe fu yao qu bing? shan nan zi! ruo qi you jian sheng qi kong jian, kong zhi you bing, wu yao zhi kong. shan nan zi! yi shi yin yuan, fu yu kong yao chu xie jian yi, zi jue wu xin neng fa pu ti, ci jue wu xin ji pu ti xin, wu you er xiang. shan nan zi! zi jue wu xin you si zhong yi. yun he wei si? wei zhu fan fu you er zhong xin, zhu fu pu sa you er zhong xin. shan nan zi! fan fu er xin qi xiang yun he? yi zhe yan shi nai zhi yi shi, tong yuan zi jing ming zi wu xin. er zhe li yu wu gen xin xin suo fa, he he yuan jing ming zi wu xin. shan nan zi! ru shi er xin neng fa pu ti. shan nan zi! xian sheng er xin qi xiang yun he? yi zhe guan zhen shi li zhi. er zhe guan yi qie jing zhi. shan nan zi! ru shi si zhong ming zi wu xin."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328c19] At that time, Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]) addressed the Buddha (佛 [fu]) saying: "World-Honored One (世尊 [shi zun])! The mind (心 [xin]) has no form (形相 [xing xiang]) and no dwelling place (住處 [zhu chu]). Where do ordinary practitioners (凡夫行者 [fan fu xing zhe]) first arouse their mind (發心 [fa xin])? What kind of form do they contemplate?"

[0328c19] ěr shí, wén shū shī lì pú sà bái fú yán: “shì zūn! xīn wú xíng xiāng yì wú zhù chù, fán fū xíng zhě zuì chū fā xīn, yī hé děng chù? guān hé děng xiāng?”

[0328c19] er shi, wen shu shi li pu sa bai fu yan: "shi zun! xin wu xing xiang yi wu zhu chu, fan fu xing zhe zui chu fa xin, yi he deng chu? guan he deng xiang?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0328c21] The Buddha (佛 [fu]) said: "Good man! The form of the Bodhi-mind (菩提心相 [pu ti xin xiang]) that ordinary beings (凡夫 [fan fu]) contemplate is like a pure, full moon (圓滿月輪 [yuan man yue lun]), abiding brightly in the chest. If one wishes to quickly attain non-regression, one should be in a quiet forest (阿蘭若 [a lan ruo]) or an empty, tranquil room (空寂室 [kong ji shi]), sitting upright with right mindfulness, forming the previous Vajra Binding Seal (金剛縛印 [jin gang fu yin]) of the Tathagata (如來 [ru lai]). Close the eyes and observe the bright moon in the chest, thinking thus: 'This full moon (滿月輪 [man yue lun]) of fifty yojanas (五十由旬 [wu shi you xun]) is pure and bright, clear inside and out, supremely cool. The moon is the mind (心 [xin]), and the mind (心 [xin]) is the moon. It is undefiled by dust and defilements (塵翳 [chen yi]), and delusive thoughts (妄想 [wang xiang]) do not arise. It can make the body and mind (身心 [shen xin]) of sentient beings (眾生 [zhong sheng]) pure, and the great Bodhi-mind (大菩提心 [da pu ti xin]) firm and non-regressing.' Form this hand seal and contemplate while reciting. The subtle verses of the great Bodhi-mind (大菩提心 [da pu ti xin]), the pure mantra (清淨真言 [qing jing zhen yan]) for all Bodhisattvas (一切菩薩 [yi qie pu sa]) when they first arouse their mind (發心 [fa xin]):

[0328c21] fú yán: “shàn nán zi! fán fū suǒ guān pú tí xīn xiāng, yóu rú qīng jìng yuán mǎn yuè lún, yú xiōng yì shàng míng lǎng ér zhù. ruò yù sù dé bù tuì zhuǎn zhě, zài ā lán ruò jí kōng jì shì, duān shēn zhèng niàn jié qián rú lái jīn gāng fù yìn, míng mù guān chá yì zhōng míng yuè, zuò shì sī wéi: shì mǎn yuè lún wǔ shí yóu xún wú gòu míng jìng, nèi wài chéng chè zuì jí qīng liáng, yuè jí shì xīn, xīn jí shì yuè. chén yì wú rǎn wàng xiǎng bù shēng, néng lìng zhòng shēng shēn xīn qīng jìng, dà pú tí xīn jiān gù bù tuì. jié cǐ shǒu yìn chí niàn guān chá. dà pú tí xīn wēi miào zhāng jù, yī qiè pú sà zuì chū fā xīn qīng jìng zhēn yán:

[0328c21] fu yan: "shan nan zi! fan fu suo guan pu ti xin xiang, you ru qing jing yuan man yue lun, yu xiong yi shang ming lang er zhu. ruo yu su de bu tui zhuan zhe, zai a lan ruo ji kong ji shi, duan shen zheng nian jie qian ru lai jin gang fu yin, ming mu guan cha yi zhong ming yue, zuo shi si wei: shi man yue lun wu shi you xun wu gou ming jing, nei wai cheng che zui ji qing liang, yue ji shi xin, xin ji shi yue. chen yi wu ran wang xiang bu sheng, neng ling zhong sheng shen xin qing jing, da pu ti xin jian gu bu tui. jie ci shou yin chi nian guan cha. da pu ti xin wei miao zhang ju, yi qie pu sa zui chu fa xin qing jing zhen yan:

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329a02] "Om (唵 [an]) (1) Bodhi (菩地 [pu de]) (2) Citta (室多 [shi duo]) (3) Mutcipa (牟致波 [mou zhi bo]) (2合 [he]) (4) Dhaya (陀邪 [tuo xie]) (5) Mi (弭 [mi]) (6)"

[0329a02] “ǎn (yī)　pú de (èr)　shì duō (sān)　móu zhì bō (èr hé)(sì)　tuó xié (wǔ)　mǐ (liù)”

[0329a02] "an (yi) pu de (er) shi duo (san) mou zhi bo (er he)(si) tuo xie (wu) mi (liu)"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329a04] "This Dharani (陀羅尼 [tuo luo ni]) possesses great power (大威德 [da wei de]) and can prevent practitioners (行者 [xing zhe]) from regressing. All Bodhisattvas (一切菩薩 [yi qie pu sa]) of the past, present, and future, when they first aroused their mind (發心 [fa xin]) in the causal stage (因地 [yin de]), all single-mindedly recited and held this mantra (真言 [zhen yan]), entering the stage of non-regression (不退地 [bu tui de]) and swiftly perfecting perfect enlightenment (正覺 [zheng jue]). Good man! At that time, the practitioner (行者 [xing zhe]) sits upright with right mindfulness, completely motionless, fixing their mind (心 [xin]) on the moon disk (月輪 [yue lun]) and perfectly observing it. This is called the Bodhisattva's (菩薩 [pu sa]) Samadhi (三昧 [san mei]) of contemplating the Bodhi-mind (菩提心 [pu ti xin]) and attaining Buddhahood. If an ordinary person (凡夫 [fan fu]) cultivates this contemplation, the five heinous sins (五逆 [wu ni]), four grave offenses (四重 [si zhong]), ten evil deeds (十惡 [shi e]), and even icchantika (一闡提 [yi chan ti]) and other such sins will all be eradicated, and they will immediately attain five kinds of Samadhi (三摩地 [san mo de]) gates. What are these five? First, instantaneous Samadhi (剎那三昧 [sha na san mei]); second, dust-particle Samadhi (微塵三昧 [wei chen san mei]); third, white-thread Samadhi (白縷三昧 [bai lu san mei]); fourth, rising-and-falling Samadhi (起伏三昧 [qi fu san mei]); fifth, abiding Samadhi (安住三昧 [an zhu san mei]). What is called instantaneous Samadhi (剎那三昧 [sha na san mei])? It means momentarily thinking of and abiding in the full moon (滿月 [man yue]). For example, a monkey whose body is tied cannot go far nor stop near, only enduring hunger and thirst, abiding for a short while. The contemplation of mind (心 [xin]) by ordinary beings (凡夫 [fan fu]) is also like this; a temporary attainment of Samadhi (三昧 [san mei]) is called instantaneous. What is called dust-particle Samadhi (微塵三昧 [wei chen san mei])? It means a slight correspondence with Samadhi (三昧 [san mei]). For example, a person who has always tasted bitterness and never sweetness, at one time tastes a particle of honey reaching the tongue, increasing their joy and delight, eagerly seeking more honey. Similarly, practitioners (行者 [xing zhe]) who have eaten various bitter tastes through long kalpas (長劫 [zhang jie]) of suffering now attain a slight correspondence with sweet Samadhi (三昧 [san mei]), which is called dust-particle. What is called white-thread Samadhi (白縷三昧 [bai lu san mei])? It means that ordinary beings (凡夫人 [fan fu ren]), from beginningless time until the distant future, now attain this Samadhi (定 [ding]). For example, seeing a white thread among many black dyed cloths. Similarly, practitioners (行者 [xing zhe]) who have been in the long, dark night of many births and deaths (生死 [sheng si]) now finally attain pure white Samadhi (三昧 [san mei]), which is called a thread. What is called rising-and-falling Samadhi (起伏三昧 [qi fu san mei])? It refers to the practitioner's (行者 [xing zhe]) contemplation of the mind (心 [xin]) not yet being mature, sometimes well-established, sometimes not well-established. Such Samadhi (三昧 [san mei]) is still called fluctuating, named rising-and-falling. What is called abiding Samadhi (安住三昧 [an zhu san mei])? Having cultivated the previous four Samadhis (四定 [si ding]), the mind (心 [xin]) becomes stable, able to guard well and not be stained by any defilements (諸塵 [zhu chen]). Like a person who travels far through the desert in summer, enduring severe heat and poison, their mind (心 [xin]) parched and almost unbearable, suddenly obtains sweet water from a snow mountain, or heavenly sweet dew (天酥陀 [tian su tuo]) and other things, instantly removing the heat and vexations, and their body and mind (身意 [shen yi]) become peaceful. Therefore, this Samadhi (三昧 [san mei]) is called abiding. Upon entering this Samadhi (定 [ding]), one is far from the obstructions of delusion (惑障 [huo zhang]), the bud of unsurpassed Bodhi (無上菩提 [wu shang pu ti]) arises, and one swiftly ascends the ten stages of Bodhisattva (菩薩 [pu sa]) merits."

[0329a04] “cǐ tuó luó ní jù dà wēi dé, néng lìng xíng zhě bù fù tuì zhuǎn, qù lái xiàn zài yī qiè pú sà, zài yú yīn de chū fā xīn shí, xī jiē zhuān niàn chí cǐ zhēn yán, rù bù tuì de sù yuán zhèng jué. shàn nán zi! shí bǐ xíng zhě, duān shēn zhèng niàn, dōu bù dòng yáo, xì xīn yuè lún chéng shú guān chá, shì míng pú sà guān pú tí xīn chéng fú sān mèi. ruò yǒu fán fū xiū cǐ guān zhě, suǒ qǐ wǔ nì,, sì zhòng,, shí è jí yī chǎn tí, rú shì děng zuì jǐn jiē xiāo miè, jí huò wǔ zhǒng sān mó de mén. yún hé wèi wǔ? yī zhě shā nà sān mèi,, èr zhě wēi chén sān mèi,, sān zhě bái lǚ sān mèi,, sì zhě qǐ fú sān mèi,, wǔ zhě ān zhù sān mèi. yún hé míng wèi shā nà sān mèi? wèi zàn xiǎng niàn mǎn yuè ér zhù. pì rú mí hóu shēn yǒu suǒ xì, yuǎn bù dé qù,, jìn bù dé tíng, wéi kùn jī kě xū yú zhù zhǐ. fán fū guān xīn yì fù rú shì, zàn dé sān mèi míng wèi shā nà. yún hé míng wèi wēi chén sān mèi? wèi yú sān mèi shǎo fēn xiāng yīng. pì rú yǒu rén cháng zì shí kǔ wèi céng shí tián, yú yī shí zhōng dé yī chén mì dào yú shé gēn, zēng shèng huān xǐ bèi shēng yǒng yuè gèng qiú duō mì. rú shì xíng zhě, jīng yú zhǎng jié shí zhòng kǔ wèi, ér jīn dé yǔ gān tián sān mèi shǎo fēn xiāng yīng, míng wèi wēi chén. yún hé míng wèi bái lǚ sān mèi? wèi fán fū rén, zì wú shǐ shí jǐn wèi lái jì, jīn dé cǐ dìng. pì rú rǎn zào duō hēi sè zhōng jiàn yī bái lǚ, rú shì xíng zhě, yú duō shēng sǐ hēi àn yè zhōng, ér jīn fāng dé bái jìng sān mèi, míng zhī wèi lǚ. yún hé míng wèi qǐ fú sān mèi? suǒ wèi xíng zhě guān xīn wèi shú, huò shàn chéng lì,, wèi shàn chéng lì, rú shì sān mèi yóu chēng dī áng, míng wèi qǐ fú. yún hé míng wèi ān zhù sān mèi? xiū qián sì dìng xīn dé ān zhù, shàn néng shǒu hù bù rǎn zhū chén. rú rén xià zhōng yuǎn shè shā qì bèi shòu yán dú, qí xīn kě fá dài wú suǒ kān, hū dé xuě shān gān měi zhī shuǐ,, tiān sū tuó děng, dùn chú rè nǎo shēn yì tài rán, shì gù sān mèi míng wèi ān zhù. rù cǐ dìng yǐ yuǎn lí huò zhàng, fā shēng wú shàng pú tí zhī yá, sù dēng pú sà gōng dé shí de.”

[0329a04] "ci tuo luo ni ju da wei de, neng ling xing zhe bu fu tui zhuan, qu lai xian zai yi qie pu sa, zai yu yin de chu fa xin shi, xi jie zhuan nian chi ci zhen yan, ru bu tui de su yuan zheng jue. shan nan zi! shi bi xing zhe, duan shen zheng nian, dou bu dong yao, xi xin yue lun cheng shu guan cha, shi ming pu sa guan pu ti xin cheng fu san mei. ruo you fan fu xiu ci guan zhe, suo qi wu ni,, si zhong,, shi e ji yi chan ti, ru shi deng zui jin jie xiao mie, ji huo wu zhong san mo de men. yun he wei wu? yi zhe sha na san mei,, er zhe wei chen san mei,, san zhe bai lu san mei,, si zhe qi fu san mei,, wu zhe an zhu san mei. yun he ming wei sha na san mei? wei zan xiang nian man yue er zhu. pi ru mi hou shen you suo xi, yuan bu de qu,, jin bu de ting, wei kun ji ke xu yu zhu zhi. fan fu guan xin yi fu ru shi, zan de san mei ming wei sha na. yun he ming wei wei chen san mei? wei yu san mei shao fen xiang ying. pi ru you ren chang zi shi ku wei ceng shi tian, yu yi shi zhong de yi chen mi dao yu she gen, zeng sheng huan xi bei sheng yong yue geng qiu duo mi. ru shi xing zhe, jing yu zhang jie shi zhong ku wei, er jin de yu gan tian san mei shao fen xiang ying, ming wei wei chen. yun he ming wei bai lu san mei? wei fan fu ren, zi wu shi shi jin wei lai ji, jin de ci ding. pi ru ran zao duo hei se zhong jian yi bai lu, ru shi xing zhe, yu duo sheng si hei an ye zhong, er jin fang de bai jing san mei, ming zhi wei lu. yun he ming wei qi fu san mei? suo wei xing zhe guan xin wei shu, huo shan cheng li,, wei shan cheng li, ru shi san mei you cheng di ang, ming wei qi fu. yun he ming wei an zhu san mei? xiu qian si ding xin de an zhu, shan neng shou hu bu ran zhu chen. ru ren xia zhong yuan she sha qi bei shou yan du, qi xin ke fa dai wu suo kan, hu de xue shan gan mei zhi shui,, tian su tuo deng, dun chu re nao shen yi tai ran, shi gu san mei ming wei an zhu. ru ci ding yi yuan li huo zhang, fa sheng wu shang pu ti zhi ya, su deng pu sa gong de shi de."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329b05] At that time, countless Devas (人天 [ren tian]) and humans (人天 [ren tian]) in the assembly, having heard this profoundly subtle great Dharani (大陀羅尼 [da tuo luo ni]), the mother of all Bodhisattvas (諸菩薩母 [zhu pu sa mu]), ninety-eight thousand Bodhisattvas (諸菩薩等 [zhu pu sa deng]) attained the Stage of Joy (歡喜地 [huan xi de]); countless sentient beings (無量眾生 [wu liang zhong sheng]) aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心 [a nou duo luo san miao san pu ti xin]).

{12} Chapter on Attaining Buddhahood in the Great Vehicle of the Original Birth Mind Ground Contemplation Sutra

[0329b05] ěr shí, huì zhōng wú liàng rén tiān, wén cǐ shén shēn zhū pú sà mǔ bù kě sī yì dà tuó luó ní yǐ, jiǔ wàn bā qiān zhū pú sà děng zhèng huān xǐ de； wú liàng zhòng shēng fā ā nòu duō luó sān miǎo sān pú tí xīn.

dà chéng běn shēng xīn de guān jīng chéng fú pǐn dì shí èr

[0329b05] er shi, hui zhong wu liang ren tian, wen ci shen shen zhu pu sa mu bu ke si yi da tuo luo ni yi, jiu wan ba qian zhu pu sa deng zheng huan xi de; wu liang zhong sheng fa a nou duo luo san miao san pu ti xin.

da cheng ben sheng xin de guan jing cheng fu pin di shi er

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329b10] At that time, the Bhagavan (薄伽梵 [bao jia fan]), who could skillfully abide in the pure Dharma realm (清淨法界 [qing jing fa jie]), with equality in the three periods (三世平等 [san shi ping deng]), without beginning or end (無始無終 [wu shi wu zhong]), unmoving and serene, ever inexhaustible, with the great wisdom light (大智光明 [da zhi guang ming]) universally illuminating the world (世界 [shi jie]), skillfully manifesting divine powers (神通 [shen tong]) through expedient means, transforming the lands of the ten directions (十方土 [shi fang tu]) without exception. This Bhagavan (薄伽梵 [bao jia fan]) addressed Manjusri Bodhisattva Mahasattva (文殊師利菩薩摩訶薩 [wen shu shi li pu sa mo he sa]) saying: "Yogis (瑜伽行者 [yu jia xing zhe]), after contemplating the moon disk (月輪 [yue lun]), should contemplate three kinds of great secret Dharmas (大祕密法 [da mi mi fa]). What are these three? First, the secret of mind (心祕密 [xin mi mi]); second, the secret of speech (語祕密 [yu mi mi]); third, the secret of body (身祕密 [shen mi mi]). What is called the secret of mind (心祕密法 [xin mi mi fa])? A Yogi (瑜伽行者 [yu jia xing zhe]) contemplates a golden five-pronged Vajra (五鈷金剛 [wu gu jin gang]) emerging from the full moon (滿月 [man yue]), radiant with light like molten gold, emitting countless great white lights. This observation is called the secret of mind (心祕密 [xin mi mi]). What is called the secret of speech (語言祕密 [yu yan mi mi])?

[0329b10] ěr shí báo jiā fàn, néng shàn ān zhù qīng jìng fǎ jiè, sān shì píng děng wú shǐ wú zhōng, bù dòng níng rán cháng wú duàn jǐn, dà zhì guāng míng pǔ zhào shì jiè, shàn qiǎo fāng biàn biàn xiàn shén tōng, huà shí fāng tǔ mí bù zhōu biàn, shì báo jiā fàn, gào wén shū shī lì pú sà mó hē sà yán: “yú jiā xíng zhě guān yuè lún yǐ, yīng guān sān zhǒng dà mì mì fǎ. yún hé wèi sān? yī zhě xīn mì mì, èr zhě yǔ mì mì, sān zhě shēn mì mì. yún hé míng wèi xīn mì mì fǎ? yú jiā xíng zhě, guān mǎn yuè zhōng chū shēng jīn sè wǔ gǔ jīn gāng, guāng míng huàn rán yóu rú róng jīn, fàng yú wú shù dà bái guāng míng, yǐ shì guān chá míng xīn mì mì. yún hé míng wèi yǔ yán mì mì?

[0329b10] er shi bao jia fan, neng shan an zhu qing jing fa jie, san shi ping deng wu shi wu zhong, bu dong ning ran chang wu duan jin, da zhi guang ming pu zhao shi jie, shan qiao fang bian bian xian shen tong, hua shi fang tu mi bu zhou bian, shi bao jia fan, gao wen shu shi li pu sa mo he sa yan: "yu jia xing zhe guan yue lun yi, ying guan san zhong da mi mi fa. yun he wei san? yi zhe xin mi mi, er zhe yu mi mi, san zhe shen mi mi. yun he ming wei xin mi mi fa? yu jia xing zhe, guan man yue zhong chu sheng jin se wu gu jin gang, guang ming huan ran you ru rong jin, fang yu wu shu da bai guang ming, yi shi guan cha ming xin mi mi. yun he ming wei yu yan mi mi?

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329b20] "Om (唵 [an]) (1) Dhishtha (地室多 [de shi duo]) (2合 [he]) (2) Vajra (婆爾羅 [po er luo]) (2合 [he]) (3)"

[0329b20] “ǎn (yī)　de shì duō (èr hé)(èr)　pó ěr luó (èr hé)(sān)

[0329b20] "an (yi) de shi duo (er he)(er) po er luo (er he)(san)

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329b21] "This Dharani (陀羅尼 [tuo luo ni]) possesses great power (大威力 [da wei li]). It is the true mark of all Bodhisattvas (一切菩薩 [yi qie pu sa]) attaining Buddhahood. Therefore, it is called the secret of speech (語言祕密 [yu yan mi mi]). What is called the secret of body (身祕密法 [shen mi mi fa])? In the assembly place, sit upright with right mindfulness, forming the supreme foremost seal (最第一印 [zui di yi yin]) that guides to unsurpassed Bodhi (無上菩提 [wu shang pu ti]) with the hands, placing it in the mind-moon disk (心月輪 [xin yue lun]) in the chest. Good man! I shall explain its seal form to you. First, take the two thumbs of the left and right hands, each entering the respective left and right palms, and with the index, middle, and ring fingers of both left and right hands, firmly grasp the thumbs to form fists. This is the firm Vajra Fist Seal (堅牢金剛拳印 [jian lao jin gang quan yin]). Next, without changing the fists, extend the left index finger straight up into space. Place the left fist on the chest. With the right fist's little finger, firmly grasp one section of the left fist's index finger. Then, with the tip of the right fist's index finger, point to one section of the right fist's thumb, also placing it in front of the chest. This is called the foremost wisdom seal (第一智印 [di yi zhi yin]) that guides to unsurpassed Bodhi (無上菩提 [wu shang pu ti]), and it is also called the great bright light seal (大光明印 [da guang ming yin]) that can extinguish the darkness of ignorance (無明黑闇 [wu ming hei an]). By the power of this seal's empowerment, the Buddhas (諸佛 [zhu fu]) of the ten directions will touch the practitioner's (行者 [xing zhe]) crown, conferring the excellent definitive prediction of great Bodhi (大菩提勝決定記 [da pu ti sheng jue ding ji]). This is the great wondrous wisdom seal (大妙智印 [da miao zhi yin]) of the immeasurable blessings (無量福聚 [wu liang fu ju]) of Vairocana Tathagata (大毘盧遮那如來 [da pi lu zhe na ru lai]).

[0329b21] “cǐ tuó luó ní jù dà wēi lì, yī qiè pú sà chéng fú zhēn jī, shì gù míng wèi yǔ yán mì mì. yún hé míng wèi shēn mì mì fǎ? yú dào chǎng zhōng duān shēn zhèng niàn, shǒu jié yǐn dǎo wú shàng pú tí zuì dì yī yìn, ān zhì xiōng yì xīn yuè lún zhōng. shàn nán zi! wǒ dāng wèi rǔ shuō qí yìn xiāng, xiān yǐ zuǒ yòu èr dà mǔ zhǐ, gè rù zuǒ yòu shǒu zhǎng zhī nèi, gè yǐ zuǒ yòu tóu zhǐ zhōng zhǐ jí dì sì zhǐ, jiān wò mǔ zhǐ zuò yú shǒu quán, jí shì jiān láo jīn gāng quán yìn. cì bù gǎi quán shū zuǒ tóu zhǐ, zhí shù xū kōng, yǐ qí zuǒ quán zhe yú xīn shàng, yòu quán xiǎo zhǐ jiān wò zuǒ quán tóu zhǐ yī jié. cì yǐ yòu quán tóu zhǐ zhī tóu, jí zhǐ yòu quán mǔ zhǐ yī jié, yì zhe xīn qián, shì míng yǐn dǎo wú shàng pú tí dì yī zhì yìn, yì míng néng miè wú míng hēi àn dà guāng míng yìn. yǐ jié cǐ yìn jiā chí lì gù, shí fāng zhū fú mó xíng zhě dǐng, shòu dà pú tí shèng jué dìng jì, shì dà pí lú zhē nà rú lái wú liàng fú jù dà miào zhì yìn.

[0329b21] "ci tuo luo ni ju da wei li, yi qie pu sa cheng fu zhen ji, shi gu ming wei yu yan mi mi. yun he ming wei shen mi mi fa? yu dao chang zhong duan shen zheng nian, shou jie yin dao wu shang pu ti zui di yi yin, an zhi xiong yi xin yue lun zhong. shan nan zi! wo dang wei ru shuo qi yin xiang, xian yi zuo you er da mu zhi, ge ru zuo you shou zhang zhi nei, ge yi zuo you tou zhi zhong zhi ji di si zhi, jian wo mu zhi zuo yu shou quan, ji shi jian lao jin gang quan yin. ci bu gai quan shu zuo tou zhi, zhi shu xu kong, yi qi zuo quan zhe yu xin shang, you quan xiao zhi jian wo zuo quan tou zhi yi jie. ci yi you quan tou zhi zhi tou, ji zhi you quan mu zhi yi jie, yi zhe xin qian, shi ming yin dao wu shang pu ti di yi zhi yin, yi ming neng mie wu ming hei an da guang ming yin. yi jie ci yin jia chi li gu, shi fang zhu fu mo xing zhe ding, shou da pu ti sheng jue ding ji, shi da pi lu zhe na ru lai wu liang fu ju da miao zhi yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329c07] "At that time, the practitioner (行者 [xing zhe]), having formed this seal, then makes this contemplation: 'All sentient beings (一切有情 [yi qie you qing]) form this seal together, holding the mantra (真言 [zhen yan]). In the ten directions of the world (十方世界 [shi fang shi jie]), there are no three evil destinies (三惡道 [san e dao]) or eight difficult sufferings (八難苦果 [ba nan ku guo]); all equally experience the foremost pure Dharma joy (清淨法樂 [qing jing fa le]). On my crown is a great precious crown, and within this heavenly crown, the five Buddhas (五佛如來 [wu fu ru lai]) are seated in the lotus position. I am Vairocana Tathagata (毘盧遮那如來 [pi lu zhe na ru lai]), perfectly endowed with the thirty-two marks (三十二相 [san shi er xiang]) and eighty minor characteristics (八十種好 [ba shi zhong hao]), emitting great light (大光明 [da guang ming]) illuminating the ten directions of the world (十方界 [shi fang jie]), benefiting and bringing happiness (利益安樂 [li yi an le]) to all sentient beings (一切眾生 [yi qie zhong sheng]).' Such contemplation is called entering the most supreme Samadhi (三昧 [san mei]) of Vairocana Tathagata (毘盧遮那如來 [pi lu zhe na ru lai]). For example, a person who understands the subtle contemplation gate (微妙觀門 [wei miao guan men]) of Garuda (迦盧羅 [jia lu luo]) contemplates thus: 'My body is the King of Golden-winged Birds (金翅鳥王 [jin chi niao wang]).' Their mind (心 [xin]) and speech (語言 [yu yan]) are also like this. By the power of this contemplation, they can neutralize poisons, and all evil poisons cannot harm them. Ordinary practitioners (凡夫行者 [fan fu xing zhe]) are also like this. They sit in the subjugation posture, their body unmoving, hands forming the wisdom seal (智印 [zhi yin]), silently reciting the mantra (真言 [zhen yan]). When entering this contemplation, they can eliminate the three poisons (三毒 [san du]), eradicate karmic obstructions (業障 [ye zhang]), increase blessings and wisdom (福智 [fu zhi]), and swiftly fulfill worldly (世 [shi]) and supra-worldly (出世 [chu shi]) vows. Eighty-four thousand defilement obstructions (煩惱障 [fan nao zhang]) cannot arise, and the immeasurable heavy obstructions of knowledge (所知重障 [suo zhi zhong zhang]), like the sands of the Ganges, gradually disappear. The undefiled great wisdom (無漏大智 [wu lou da zhi]) can cut through Vajra Prajna Paramita (金剛般若波羅蜜 [jin gang ban ruo bo luo mi]), appearing and perfectly completing, swiftly attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti])."

[0329c07] “ěr shí, xíng zhě jié cǐ yìn yǐ, jí zuò cǐ guān: ‘yī qiè yǒu qíng gòng jié cǐ yìn, chí niàn zhēn yán, shí fāng shì jiè wú sān è dào,, bā nán kǔ guǒ, tóng shòu dì yī qīng jìng fǎ lè. wǒ jīn shǒu shàng yǒu dà bǎo guān, qí tiān guān zhōng wǔ fú rú lái jié jiā fū zuò, wǒ shì pí lú zhē nà rú lái, yuán mǎn jù zú sān shí èr xiāng,, bā shí zhǒng hǎo, fàng dà guāng míng zhào shí fāng jiè, lì yì ān lè yī qiè zhòng shēng.’ rú shì guān chá, míng rù pí lú zhē nà rú lái zuì shèng sān mèi. pì rú yǒu rén wù jiā lú luó wēi miào guān mén, zì zuò shì guān: wǒ shēn jí shì jīn chì niǎo wáng, xīn yì yǔ yán yì fù rú shì. yǐ cǐ guān lì néng xiāo dú yào, yī qiè è dú bù néng wèi hài. fán fū xíng zhě yì fù rú shì, zuò jiàng fú zuò shēn bù dòng yáo, shǒu jié zhì yìn, mì niàn zhēn yán, rù cǐ guān shí néng miè sān dú, xiāo chú yè zhàng zēng zhǎng fú zhì, shì chū shì yuàn sù dé yuán mǎn, bā wàn sì qiān zhū fán nǎo zhàng bù néng xiàn qǐ, héng hé shā děng suǒ zhī zhòng zhàng jiàn jiàn xiāo miè, wú lòu dà zhì néng duàn jīn gāng bān ruò bō luó mì xiàn qián yuán mǎn, sù dé ā nòu duō luó sān miǎo sān pú tí.”

[0329c07] "er shi, xing zhe jie ci yin yi, ji zuo ci guan: 'yi qie you qing gong jie ci yin, chi nian zhen yan, shi fang shi jie wu san e dao,, ba nan ku guo, tong shou di yi qing jing fa le. wo jin shou shang you da bao guan, qi tian guan zhong wu fu ru lai jie jia fu zuo, wo shi pi lu zhe na ru lai, yuan man ju zu san shi er xiang,, ba shi zhong hao, fang da guang ming zhao shi fang jie, li yi an le yi qie zhong sheng.' ru shi guan cha, ming ru pi lu zhe na ru lai zui sheng san mei. pi ru you ren wu jia lu luo wei miao guan men, zi zuo shi guan: wo shen ji shi jin chi niao wang, xin yi yu yan yi fu ru shi. yi ci guan li neng xiao du yao, yi qie e du bu neng wei hai. fan fu xing zhe yi fu ru shi, zuo jiang fu zuo shen bu dong yao, shou jie zhi yin, mi nian zhen yan, ru ci guan shi neng mie san du, xiao chu ye zhang zeng zhang fu zhi, shi chu shi yuan su de yuan man, ba wan si qian zhu fan nao zhang bu neng xian qi, heng he sha deng suo zhi zhong zhang jian jian xiao mie, wu lou da zhi neng duan jin gang ban ruo bo luo mi xian qian yuan man, su de a nou duo luo san miao san pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329c23] At that time, Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]) addressed the Buddha (佛 [fu]) saying: "Rare, World-Honored One (世尊 [shi zun])! Rare, Sugata (善逝 [shan shi])! The Tathagata (如來 [ru lai])'s appearance in the world (出世 [chu shi]) is rarer than the Udumbara (優曇華 [you tan hua]) flower. Even if he appears in the world (出世 [chu shi]), this Dharma (是法 [shi fa]) is difficult to speak of. Such three secrets (三種祕密 [san zhong mi mi]) of the Mind Ground (心地 [xin de]) and unsurpassed Dharma wheel (無上法輪 [wu shang fa lun]) truly benefit and bring happiness (利樂 [li le]) to all sentient beings (一切眾生 [yi qie zhong sheng]), leading them to the true and straight path (真實正路 [zhen shi zheng lu]) of entering the Tathagata stage (如來地 [ru lai de]) and Bodhisattva stage (菩薩地 [pu sa de]). If there are sentient beings (眾生 [zhong sheng]) who spare not their lives (不惜身命 [bu xi shen ming]) to cultivate this Dharma (此法 [ci fa]), they will swiftly attain Bodhi (菩提 [pu ti])."

[0329c23] ěr shí, wén shū shī lì pú sà bái fú yán: “xī yǒu shì zūn! xī yǒu shàn shì! rú lái chū shì guò yōu tán huá, jiǎ shǐ chū shì shuō shì fǎ nán, rú shì xīn de sān zhǒng mì mì wú shàng fǎ lún, shí néng lì lè yī qiè zhòng shēng, rù rú lái de jí pú sà de zhēn shí zhèng lù, ruò yǒu zhòng shēng bù xī shēn mìng xiū xíng cǐ fǎ, sù zhèng pú tí.”

[0329c23] er shi, wen shu shi li pu sa bai fu yan: "xi you shi zun! xi you shan shi! ru lai chu shi guo you tan hua, jia shi chu shi shuo shi fa nan, ru shi xin de san zhong mi mi wu shang fa lun, shi neng li le yi qie zhong sheng, ru ru lai de ji pu sa de zhen shi zheng lu, ruo you zhong sheng bu xi shen ming xiu xing ci fa, su zheng pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0329c29] At that time, the Buddha (佛 [fu]) said to Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]): "If there is a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) who wishes to cultivate the three kinds of secret wondrous gates (三種祕密成佛妙門 [san zhong mi mi cheng fu miao men]) for attaining Buddhahood, and swiftly acquire the Tathagata's (如來 [ru lai]) meritorious body (功德身 [gong de shen]), they should wear the thirty-two great Vajra armors (三十二種大金剛甲 [san shi er zhong da jin gang jia]) of a Bodhisattva (菩薩 [pu sa]), and cultivate this wondrous contemplation. They will certainly realize the Tathagata's (如來 [ru lai]) pure Dharma body (清淨法身 [qing jing fa shen]). What are called the thirty-two armors (三十二甲 [san shi er jia])? First, the great armor of not being weary of suffering in birth and death (生死受苦大甲 [sheng si shou ku da jia]) for the sake of sentient beings (眾生 [zhong sheng]) for immeasurable kalpas (無量劫 [wu liang jie]). Second, the great armor of vowing to save immeasurable sentient beings (無量有情 [wu liang you qing]), not abandoning even ants. Third, the great armor of awakening sentient beings (眾生 [zhong sheng]) from the long dream of birth and death (生死長夢 [sheng si zhang meng]) and establishing them in the three kinds of secrets (三種祕密 [san zhong mi mi]). Fourth, the great armor of protecting the Buddha Dharma (佛法 [fu fa]) at all times like an echoing protector. Fifth, the great Vajra armor (金剛大甲 [jin gang da jia]) that forever extinguishes all defilements (一切煩惱 [yi qie fan nao]) that give rise to the two views of existence and non-existence (有無二見 [you wu er jian]). Sixth, the great armor of being able to give away one's head, eyes, marrow, brain, wife, children, and precious treasures (珍寶 [zhen bao]) to those who seek them. Seventh, the great armor of being able to give away all worldly enjoyments (一切樂具 [yi qie le ju]) in one's home without any attachment. Eighth, the great armor of being able to uphold the three pure precepts (三聚淨戒 [san ju jing jie]) of a Bodhisattva (菩薩 [pu sa]), never abandoning the dhūta (頭陀 [tou tuo]) practice. Ninth, wearing the armor of patience, encountering adverse conditions such as slander, insults, whipping, and beating without retaliation. Tenth, the great armor of turning the mind (迴心大甲 [hui xin da jia]) by teaching and transforming all Pratyekabuddhas (緣覺 [yuan jue]) and Sravakas (聲聞 [sheng wen]) to enter the One Vehicle (一乘 [yi cheng]). Eleventh, the great armor of diligence (精進大甲 [jing jin da jia]) in saving all sentient beings (諸有情 [zhu you qing]) like a strong wind, day and night without ceasing. Twelfth, the great armor of Samadhi (三昧 [san mei]) in cultivating liberation (解脫 [jie tuo]) with body and mind (身心 [shen xin]) tranquil and speech without fault. Thirteenth, the great armor of equality (平等大甲 [ping deng da jia]) in benefiting sentient beings (饒益眾生 [rao yi zhong sheng]) without the two views of birth and death (生死 [sheng si]) and Nirvana (涅槃 [nie pan]). Fourteenth, the great armor of granting happiness (與樂大甲 [yu le da jia]) with boundless great compassion (無緣大慈 [wu yuan da ci]), benefiting all beings (群品 [qun pin]) without ever tiring. Fifteenth, the great armor of relieving suffering (拔苦大甲 [ba ku da jia]) with unobstructed great compassion (無礙大悲 [wu ai da bei]), saving all beings (一切無有限量 [yi qie wu you xian liang]) without limit. Sixteenth, the great armor of great joy (大喜大甲 [da xi da jia]), having no resentment towards sentient beings (諸眾生 [zhu zhong sheng]) and always benefiting them. Seventeenth, the great armor of great relinquishment (大捨大甲 [da she da jia]), enduring ascetic practices without fear of toil, never retreating. Eighteenth, the great armor of not being weary of suffering (受苦不厭大甲 [shou ku bu yan da jia]) by taking the place of suffering sentient beings (有苦眾生 [you ku zhong sheng]) who come to the Bodhisattva (菩薩 [pu sa]). Nineteenth, the great armor of liberation (解脫大甲 [jie tuo da jia]), being able to see all as clearly as an Amalaka (阿摩勒 [a mo lei]) fruit in one's palm. Twentieth, the great armor of non-attachment (無著大甲 [wu zhe da jia]), seeing the five skandhas (五蘊身 [wu yun shen]) as like a chandala (旃陀羅 [zhan tuo luo]) harming good deeds. Twenty-first, the great armor of aversion (厭捨大甲 [yan she da jia]), seeing the twelve entrances (十二入 [shi er ru]) as like an empty village, always filled with fear. Twenty-second, the great armor of great wisdom (大智大甲 [da zhi da jia]), seeing the eighteen realms (十八界 [shi ba jie]) as like an illusion, without any reality. Twenty-third, the great armor of realizing truth (證真大甲 [zheng zhen da jia]), seeing all Dharmas (一切法 [yi qie fa]) as identical to the Dharma realm (法界 [fa jie]), not seeing any forms. Twenty-fourth, the great armor of transcending the world (出世大甲 [chu shi da jia]), concealing the faults of others and not hiding one's own, abandoning the three realms (三界 [san jie]). Twenty-fifth, the great armor of the Bodhisattva's (菩薩 [pu sa]) expedient transformation (隨宜演化大甲 [sui yi yan hua da jia]), like a great physician prescribing medicine according to the illness. Twenty-sixth, the great armor of ultimate turning of the mind (究竟迴心歸一大甲 [jiu jing hui xin gui yi da jia]), seeing that the three vehicles (三乘 [san cheng]) are fundamentally not different. Twenty-seventh, the great armor of saving people (度人大甲 [du ren da jia]) by continuing the lineage of the Three Jewels (三寶種 [san bao zhong]), ensuring it does not cease, and turning the subtle Dharma wheel (妙法輪 [miao fa lun]). Twenty-eighth, the great armor of cultivating the path (修道大甲 [xiu dao da jia]) to repay the great kindness (大恩德 [da en de]) of the Buddha (佛 [fu]) towards sentient beings (眾生 [zhong sheng]). Twenty-ninth, the great armor of purity (無垢大甲 [wu gou da jia]), contemplating that all Dharmas (一切法 [yi qie fa]) are fundamentally empty and quiescent (本性空寂 [ben xing kong ji]), neither born nor destroyed. Thirtieth, the great armor of unobstructed eloquence (無礙大甲 [wu ai da jia]), realizing non-arising patience (無生忍 [wu sheng ren]), attaining Dharani (陀羅尼 [tuo luo ni]), and joyfully speaking with eloquent wisdom (樂說辯才 [le shuo bian cai]). Thirty-first, the great armor of single flavor (一味大甲 [yi wei da jia]), widely transforming sentient beings (有情 [you qing]), leading them to sit under the Bodhi tree (菩提樹 [pu ti shu]) and attain Buddhahood. Thirty-second, the great armor of completely comprehending the Dharmas (三世法無餘大甲 [san shi fa wu yu da jia]) of the three periods (三世 [san shi]) in a single moment of Prajna (般若 [ban ruo]) correspondence. These are the thirty-two kinds of Vajra great armors (三十二種金剛大甲 [san shi er zhong jin gang da jia]) of a Bodhisattva Mahasattva (菩薩摩訶薩 [pu sa mo he sa]).

[0329c29] ěr shí, fú gào wén shū shī lì pú sà yán: “ruò yǒu shàn nán zi,, shàn nǚ rén, yù dé xiū xí sān zhǒng mì mì chéng fú miào mén, zǎo huò rú lái gōng dé shēn zhě, dāng zhe pú sà sān shí èr zhǒng dà jīn gāng jiǎ, xiū cǐ miào guān, bì zhèng rú lái qīng jìng fǎ shēn. yún hé míng wèi sān shí èr jiǎ? yī zhě yú wú liàng jié wèi zhòng shēng gù bù yàn shēng sǐ shòu kǔ dà jiǎ. èr zhě shì dù wú liàng yǒu qíng nǎi zhì lóu yǐ bù shě dà jiǎ. sān zhě jué wù zhòng shēng shēng sǐ zhǎng mèng ān zhì sān zhǒng mì mì dà jiǎ. sì zhě yōng hù fú fǎ yú yī qiè shí yóu rú xiǎng yīng hù fǎ dà jiǎ. wǔ zhě yǒng miè néng qǐ yǒu wú èr jiàn yī qiè fán nǎo jīn gāng dà jiǎ. liù zhě tóu mù suǐ nǎo qī zi zhēn bǎo yǒu lái qiú zhě néng shě dà jiǎ. qī zhě jiā zhōng suǒ shòu yī qiè lè jù yǒng bù tān zhe néng shī dà jiǎ. bā zhě néng chí pú sà sān jù jìng jiè zhōng bù shě lí tóu tuó dà jiǎ. jiǔ zhě zhe rěn rǔ yī yù zhū wéi yuán huǐ mà biān dǎ bù bào dà jiǎ. shí zhě jiào huà suǒ yǒu yī qiè yuán jué shēng wén lìng qù yī chéng huí xīn dà jiǎ. shí yī zhě pì rú dà fēng zhòu yè bù xiē dù zhū yǒu qíng jīng jìn dà jiǎ. shí èr zhě shēn xīn jì jìng kǒu wú guò fàn xiū xíng jiě tuō sān mèi dà jiǎ. shí sān zhě shēng sǐ niè pán wú yǒu èr jiàn ráo yì zhòng shēng píng děng dà jiǎ. shí sì zhě wú yuán dà cí lì yì qún pǐn héng wú yàn shě yǔ lè dà jiǎ. shí wǔ zhě wú ài dà bēi jiù shè yī qiè wú yǒu xiàn liàng bá kǔ dà jiǎ. shí liù zhě yú zhū zhòng shēng wú yǒu yuàn jié héng zuò ráo yì dà xǐ dà jiǎ. shí qī zhě suī xíng kǔ xíng bù dàn qú láo héng wú tuì zhuǎn dà shě dà jiǎ. shí bā zhě yǒu kǔ zhòng shēng lái pú sà suǒ dài bǐ shòu kǔ bù yàn dà jiǎ. shí jiǔ zhě rú guān zhǎng zhōng ā mó lēi guǒ rú shì néng jiàn jiě tuō dà jiǎ. èr shí zhě jiàn wǔ yùn shēn rú zhān tuó luó sǔn hài shàn shì wú zhe dà jiǎ. èr shí yī zhě jiàn shí èr rù rú kōng jù luò cháng huái kǒng bù yàn shě dà jiǎ. èr shí èr zhě jiàn shí bā jiè yóu rú huàn huà wú yǒu zhēn shí dà zhì dà jiǎ. èr shí sān zhě jiàn yī qiè fǎ tóng yú fǎ jiè bù jiàn zhòng xiāng zhèng zhēn dà jiǎ. èr shí sì zhě yǎn tuó rén è bù cáng jǐ guò yàn lí sān jiè chū shì dà jiǎ. èr shí wǔ zhě rú dà yī wáng yīng bìng yǔ yào pú sà suí yí yǎn huà dà jiǎ. èr shí liù zhě jiàn bǐ sān chéng tǐ běn bù yì jiū jìng huí xīn guī yī dà jiǎ. èr shí qī zhě shào sān bǎo zhǒng shǐ bù duàn jué zhuǎn miào fǎ lún dù rén dà jiǎ. èr shí bā zhě fú yú zhòng shēng yǒu dà ēn dé wèi bào fú ēn xiū dào dà jiǎ. èr shí jiǔ zhě guān yī qiè fǎ běn xìng kōng jì bù shēng bù miè wú gòu dà jiǎ. sān shí zhě wù wú shēng rěn dé tuó luó ní lè shuō biàn cái wú ài dà jiǎ. sān shí yī zhě guǎng huà yǒu qíng zuò pú tí shù lìng zhèng fú guǒ yī wèi dà jiǎ. sān shí èr zhě yī shā nà xīn bān ruò xiāng yīng wù sān shì fǎ wú yú dà jiǎ, shì míng pú sà mó hē sà sān shí èr zhǒng jīn gāng dà jiǎ.

[0329c29] er shi, fu gao wen shu shi li pu sa yan: "ruo you shan nan zi,, shan nu ren, yu de xiu xi san zhong mi mi cheng fu miao men, zao huo ru lai gong de shen zhe, dang zhe pu sa san shi er zhong da jin gang jia, xiu ci miao guan, bi zheng ru lai qing jing fa shen. yun he ming wei san shi er jia? yi zhe yu wu liang jie wei zhong sheng gu bu yan sheng si shou ku da jia. er zhe shi du wu liang you qing nai zhi lou yi bu she da jia. san zhe jue wu zhong sheng sheng si zhang meng an zhi san zhong mi mi da jia. si zhe yong hu fu fa yu yi qie shi you ru xiang ying hu fa da jia. wu zhe yong mie neng qi you wu er jian yi qie fan nao jin gang da jia. liu zhe tou mu sui nao qi zi zhen bao you lai qiu zhe neng she da jia. qi zhe jia zhong suo shou yi qie le ju yong bu tan zhe neng shi da jia. ba zhe neng chi pu sa san ju jing jie zhong bu she li tou tuo da jia. jiu zhe zhe ren ru yi yu zhu wei yuan hui ma bian da bu bao da jia. shi zhe jiao hua suo you yi qie yuan jue sheng wen ling qu yi cheng hui xin da jia. shi yi zhe pi ru da feng zhou ye bu xie du zhu you qing jing jin da jia. shi er zhe shen xin ji jing kou wu guo fan xiu xing jie tuo san mei da jia. shi san zhe sheng si nie pan wu you er jian rao yi zhong sheng ping deng da jia. shi si zhe wu yuan da ci li yi qun pin heng wu yan she yu le da jia. shi wu zhe wu ai da bei jiu she yi qie wu you xian liang ba ku da jia. shi liu zhe yu zhu zhong sheng wu you yuan jie heng zuo rao yi da xi da jia. shi qi zhe sui xing ku xing bu dan qu lao heng wu tui zhuan da she da jia. shi ba zhe you ku zhong sheng lai pu sa suo dai bi shou ku bu yan da jia. shi jiu zhe ru guan zhang zhong a mo lei guo ru shi neng jian jie tuo da jia. er shi zhe jian wu yun shen ru zhan tuo luo sun hai shan shi wu zhe da jia. er shi yi zhe jian shi er ru ru kong ju luo chang huai kong bu yan she da jia. er shi er zhe jian shi ba jie you ru huan hua wu you zhen shi da zhi da jia. er shi san zhe jian yi qie fa tong yu fa jie bu jian zhong xiang zheng zhen da jia. er shi si zhe yan tuo ren e bu cang ji guo yan li san jie chu shi da jia. er shi wu zhe ru da yi wang ying bing yu yao pu sa sui yi yan hua da jia. er shi liu zhe jian bi san cheng ti ben bu yi jiu jing hui xin gui yi da jia. er shi qi zhe shao san bao zhong shi bu duan jue zhuan miao fa lun du ren da jia. er shi ba zhe fu yu zhong sheng you da en de wei bao fu en xiu dao da jia. er shi jiu zhe guan yi qie fa ben xing kong ji bu sheng bu mie wu gou da jia. san shi zhe wu wu sheng ren de tuo luo ni le shuo bian cai wu ai da jia. san shi yi zhe guang hua you qing zuo pu ti shu ling zheng fu guo yi wei da jia. san shi er zhe yi sha na xin ban ruo xiang ying wu san shi fa wu yu da jia, shi ming pu sa mo he sa san shi er zhong jin gang da jia.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330b14] "Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa])! If there is a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) whose body is clad in such Vajra armor (金剛甲冑 [jin gang jia zhou]), they should diligently cultivate the three kinds of secrets (三種祕密 [san zhong mi mi]). In this present life, they will possess great blessings and wisdom (大福智 [da fu zhi]) and swiftly attain unsurpassed perfect enlightenment (無上正等菩提 [wu shang zheng deng pu ti])."

[0330b14] “wén shū shī lì pú sà! ruò yǒu shàn nán zi,, shàn nǚ rén shēn bèi rú shì jīn gāng jiǎ zhòu, dāng qín xiū xí sān zhǒng mì mì, yú xiàn shì zhōng jù dà fú zhì, sù zhèng wú shàng zhèng děng pú tí.”

[0330b14] "wen shu shi li pu sa! ruo you shan nan zi,, shan nu ren shen bei ru shi jin gang jia zhou, dang qin xiu xi san zhong mi mi, yu xian shi zhong ju da fu zhi, su zheng wu shang zheng deng pu ti."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330b17] At that time, the great holy Manjusri Bodhisattva Mahasattva (大聖文殊師利菩薩摩訶薩 [da sheng wen shu shi li pu sa mo he sa]) and the great assembly, having heard the Buddha's (佛 [fu]) discourse on the three secrets (三種祕密 [san zhong mi mi]) of the subtle Mind Ground Dharma (心地妙法 [xin de miao fa]) and the thirty-two Vajra armors (三十二金剛甲冑 [san shi er jin gang jia zhou]), which are the practices for all Bodhisattvas (一切菩薩 [yi qie pu sa]), each removed their priceless necklaces (瓔珞 [ying luo]) and precious garments, offering them to Vairocana Tathagata (毘盧遮那如來 [pi lu zhe na ru lai]) and the Venerables of the ten directions, praising the Buddha (佛 [fu]) saying: "Excellent, excellent! Buddha (佛 [fu]), Bhagavan (薄伽梵 [bao jia fan]), you have expounded the boundless vows and practices of Bodhisattvas (菩薩行願 [pu sa xing yuan]), benefiting and bringing happiness (利益安樂 [li yi an le]) to all sentient beings (一切眾生 [yi qie zhong sheng]), enabling them to abandon the body of ordinary beings (凡夫身 [fan fu shen]) and enter the Buddha stage (佛地 [fu de]). Now, we, the great assembly (海會大眾 [hai hui da zhong]), to repay the Buddha's (佛 [fu]) kindness, will not spare our lives to extensively explain and expound this subtle Dharma (微妙法 [wei miao fa]) for all sentient beings (諸眾生 [zhu zhong sheng]) throughout all Buddha lands (諸佛土 [zhu fu tu]), upholding, reading, reciting, copying, and propagating it without interruption. We only pray that the Tathagata (如來 [ru lai]) will remotely protect and remember us."

[0330b17] ěr shí, dà shèng wén shū shī lì pú sà mó hē sà jí zhū dà zhòng, wén fú suǒ shuō sān zhǒng mì mì xīn de miào fǎ, jí sān shí èr jīn gāng jiǎ zhòu yī qiè pú sà suǒ yīng xué chù, gè tuō wú jià yīng luò bǎo yī, gōng yǎng pí lú zhē nà rú lái jí shí fāng zūn, ér zàn fú yán: “shàn zāi, shàn zāi! fú,, báo jiā fàn, yǎn shuō wú biān pú sà xíng yuàn, lì yì ān lè yī qiè zhòng shēng, shě fán fū shēn shǐ rù fú de. jīn zhě wǒ děng hǎi huì dà zhòng, wèi bào fú ēn bù xī shēn mìng, wèi zhū zhòng shēng biàn zhū fú tǔ, fēn bié yǎn shuō cǐ wēi miào fǎ, shòu chí dú sòng shū xiě liú bù lìng bù duàn jué. wéi yuàn rú lái! yáo chuí hù niàn.”

[0330b17] er shi, da sheng wen shu shi li pu sa mo he sa ji zhu da zhong, wen fu suo shuo san zhong mi mi xin de miao fa, ji san shi er jin gang jia zhou yi qie pu sa suo ying xue chu, ge tuo wu jia ying luo bao yi, gong yang pi lu zhe na ru lai ji shi fang zun, er zan fu yan: "shan zai, shan zai! fu,, bao jia fan, yan shuo wu bian pu sa xing yuan, li yi an le yi qie zhong sheng, she fan fu shen shi ru fu de. jin zhe wo deng hai hui da zhong, wei bao fu en bu xi shen ming, wei zhu zhong sheng bian zhu fu tu, fen bie yan shuo ci wei miao fa, shou chi du song shu xie liu bu ling bu duan jue. wei yuan ru lai! yao chui hu nian."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330b27] At that time, the great assembly, having heard this subtle Dharma (妙法 [miao fa]), obtained great and inestimable benefits. Countless Bodhisattvas (無數菩薩 [wu shu pu sa]) each attained and realized the stage of non-regression (不退轉位 [bu tui zhuan wei]); all humans (人天 [ren tian]) and Devas (人天 [ren tian]) gained benefits, and even all sentient beings (一切有情 [yi qie you qing]) in the five destinies (五趣 [wu qu]) cut off all heavy obstructions and obtained immeasurable joy, and all will eventually attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]).

{13} Chapter on Entrustment in the Great Vehicle of the Original Birth Mind Ground Contemplation Sutra

[0330b27] ěr shí, dà huì wén cǐ miào fǎ dé dà ráo yì, bù kě chēng jì wú shù pú sà, gè dé zhèng wù bù tuì zhuǎn wèi； yī qiè rén tiān jiē huò shèng lì, nǎi zhì wǔ qù yī qiè yǒu qíng, duàn zhū zhòng zhàng dé wú liàng lè, xī jiē dāng dé ā nòu duō luó sān miǎo sān pú tí.

dà chéng běn shēng xīn de guān jīng zhǔ lèi pǐn dì shí sān

[0330b27] er shi, da hui wen ci miao fa de da rao yi, bu ke cheng ji wu shu pu sa, ge de zheng wu bu tui zhuan wei; yi qie ren tian jie huo sheng li, nai zhi wu qu yi qie you qing, duan zhu zhong zhang de wu liang le, xi jie dang de a nou duo luo san miao san pu ti.

da cheng ben sheng xin de guan jing zhu lei pin di shi san

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330c03] At that time, Sakyamuni Tathagata (釋迦牟尼如來 [shi jia mou ni ru lai]) addressed Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]) and the countless great assembly, like the ocean, saying: "For immeasurable hundreds of thousands of nayutas of great kalpas (無量那庾多百千大劫 [wu liang na yu duo bai qian da jie]), I spared not my body, life, head, eyes, hands, feet, blood, flesh, bones, and marrow, wife, children, country, city, and all precious treasures (珍寶 [zhen bao]). To those who sought them, I gave them all as offerings, cultivating hundreds of thousands of difficult ascetic practices, and thereby attained the Mind Ground contemplation gate (心地觀門 [xin de guan men]) of the Mahayana (大乘 [da cheng]). Now I entrust this Dharma (此法 [ci fa]) to you. You should know that this profound sutra is expounded by the unsurpassed ten powers (無上十力 [wu shang shi li]) of the Buddhas (諸佛 [zhu fu]) of the ten directions (十方三世 [shi fang san shi]) and three periods (三世 [san shi]).

[0330c03] ěr shí, shì jiā móu ní rú lái gào wén shū shī lì pú sà děng ā sēng qí hǎi huì dà zhòng yán: “wǒ yú wú liàng nà yǔ duō bǎi qiān dà jié, bù xī shēn mìng tóu mù shǒu zú xuè ròu gǔ suǐ,, qī zi guó chéng yī qiè zhēn bǎo, yǒu lái qiú zhě xī yòng bù shī, xiū xí bǎi qiān nán xíng kǔ xíng, huò zhèng dà chéng xīn de guān mén. jīn yǐ cǐ fǎ fù zhǔ rǔ děng, rǔ děng dāng zhī, cǐ shén shēn jīng, shí fāng sān shì wú shàng shí lì zhī suǒ xuān shuō.

[0330c03] er shi, shi jia mou ni ru lai gao wen shu shi li pu sa deng a seng qi hai hui da zhong yan: "wo yu wu liang na yu duo bai qian da jie, bu xi shen ming tou mu shou zu xue rou gu sui,, qi zi guo cheng yi qie zhen bao, you lai qiu zhe xi yong bu shi, xiu xi bai qian nan xing ku xing, huo zheng da cheng xin de guan men. jin yi ci fa fu zhu ru deng, ru deng dang zhi, ci shen shen jing, shi fang san shi wu shang shi li zhi suo xuan shuo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330c10] "Such precious sutra (經寶 [jing bao]) is supremely subtle and can bring all benefit and happiness (一切利樂 [yi qie li le]) to sentient beings (有情 [you qing]). In this three thousand great thousand world (三千大千世界 [san qian da qian shi jie]) and the Buddha lands (佛國土 [fu guo tu]) of the ten directions, all boundless sentient beings (諸有情類 [zhu you qing lei]), including animals (傍生 [bang sheng]), hungry ghosts (餓鬼 [e gui]), and hell beings (地獄眾生 [de yu zhong sheng]), by the supreme merits and divine power (殊勝功德威神之力 [shu sheng gong de wei shen zhi li]) of this Mahayana Mind Ground Contemplation Sutra (大乘心地觀經 [da cheng xin de guan jing]), are freed from all sufferings and attain happiness. The merits and virtues of this sutra's power are unfathomable, able to bring prosperity and peace to the land where it is present, without any enemies.

[0330c10] “rú shì jīng bǎo zuì jí wēi miào, néng wèi yǒu qíng yī qiè lì lè. yú cǐ sān qiān dà qiān shì jiè shí fāng zhū fú guó tǔ zhī zhōng, suǒ yǒu wú biān zhū yǒu qíng lèi, bàng shēng,, è guǐ,, de yù zhòng shēng, yóu cǐ < dà chéng xīn de guān jīng> shū shèng gōng dé wēi shén zhī lì, lìng lí zhū kǔ dé shòu ān lè. rú shì jīng lì fú dé nán sī, néng lìng suǒ zài guó tǔ fēng lè wú zhū yuàn dí.

[0330c10] "ru shi jing bao zui ji wei miao, neng wei you qing yi qie li le. yu ci san qian da qian shi jie shi fang zhu fu guo tu zhi zhong, suo you wu bian zhu you qing lei, bang sheng,, e gui,, de yu zhong sheng, you ci < da cheng xin de guan jing> shu sheng gong de wei shen zhi li, ling li zhu ku de shou an le. ru shi jing li fu de nan si, neng ling suo zai guo tu feng le wu zhu yuan di.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330c16] "For example, if a person obtains a wish-fulfilling jewel (如意珠 [ru yi zhu]) and places it in their home, it can produce all kinds of wonderful pleasures and provisions. This precious sutra (妙經寶 [miao jing bao]) is also like this, able to bring endless peace and happiness to the country. It is also like the heavenly drum of the Thirty-Three Heavens (三十三天末尼天鼓 [san shi san tian mo ni tian gu]) which can emit hundreds of thousands of sounds, bringing various joys to the Devas (天眾 [tian zhong]); this Dharma drum (經法鼓 [jing fa gu]) is also like this, able to bring the most supreme peace and happiness to the country.

[0330c16] “pì rú yǒu rén dé rú yì zhū zhì yú jiā zhōng, néng shēng yī qiè shū miào lè jù； cǐ miào jīng bǎo yì fù rú shì, néng yǔ guó jiè wú jǐn ān lè. yì rú sān shí sān tiān mò ní tiān gǔ néng chū zhǒng zhǒng bǎi qiān yīn shēng, lìng bǐ tiān zhòng shòu zhū kuài lè； cǐ jīng fǎ gǔ yì fù rú shì, néng lìng guó jiè zuì shèng ān lè.

[0330c16] "pi ru you ren de ru yi zhu zhi yu jia zhong, neng sheng yi qie shu miao le ju; ci miao jing bao yi fu ru shi, neng yu guo jie wu jin an le. yi ru san shi san tian mo ni tian gu neng chu zhong zhong bai qian yin sheng, ling bi tian zhong shou zhu kuai le; ci jing fa gu yi fu ru shi, neng ling guo jie zui sheng an le.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330c21] "For this reason, all of you in this great assembly, abiding in great patience, should propagate this sutra."

[0330c21] “yǐ shì yīn yuán, rǔ děng dà zhòng zhù dà rěn lì, liú tōng cǐ jīng.”

[0330c21] "yi shi yin yuan, ru deng da zhong zhu da ren li, liu tong ci jing."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330c22] At that time, Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]) addressed the Buddha (佛 [fu]) saying: "Rare, Tathagata (如來 [ru lai])! Rare, Sugata (善逝 [shan shi])! You have expounded the profoundly subtle Mahayana (大乘 [da cheng]) Mind Ground Contemplation Sutra (心地觀經 [xin de guan jing]), which can widely benefit Mahayana practitioners (大乘行者 [da cheng xing zhe]). Indeed, World-Honored One (世尊 [shi zun])! It is truly profound and subtle. If a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) can uphold this sutra, even a single four-line verse (一四句偈 [yi si ju ji]), how much merit will such a person obtain?"

[0330c22] ěr shí, wén shū shī lì pú sà bái fú yán: “shì zūn! xī yǒu rú lái! xī yǒu shàn shì! nǎi shuō shén shēn dà chéng wēi miào xīn de guān jīng, néng guǎng lì yì dà chéng xíng zhě. wéi rán shì zūn! shí wèi shēn miào, ruò yǒu shàn nán zi shàn nǚ rén, néng chí cǐ jīng nǎi zhì yī sì jù jì, rú shì zhī rén dé jǐ suǒ fú?”

[0330c22] er shi, wen shu shi li pu sa bai fu yan: "shi zun! xi you ru lai! xi you shan shi! nai shuo shen shen da cheng wei miao xin de guan jing, neng guang li yi da cheng xing zhe. wei ran shi zun! shi wei shen miao, ruo you shan nan zi shan nu ren, neng chi ci jing nai zhi yi si ju ji, ru shi zhi ren de ji suo fu?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0330c27] At that time, the Bhagavan (薄伽梵 [bao jia fan]) said to Manjusri Bodhisattva (文殊師利菩薩 [wen shu shi li pu sa]): "If there is a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) who, in worlds (三千大千世界 [san qian da qian shi jie]) like the sands of the Ganges (恒河沙三千大千世界 [heng he sha san qian da qian shi jie]), fills them with the seven treasures (七寶 [qi bao]) and uses them to make offerings to the Buddhas (諸佛 [zhu fu]) of the ten directions, for each Buddha (一一佛 [yi yi fu]), they build a vihara adorned with the seven treasures (七寶莊嚴 [qi bao zhuang yan]), and place and make offerings to the Buddhas (佛 [fu]) and Bodhisattvas (菩薩 [pu sa]) for kalpas as numerous as the sands of the Ganges. The countless Sravaka (聲聞 [sheng wen]) disciples of those Tathagatas (彼諸如來 [bi zhu ru lai]) are also provided with all their needs, without any difference from offering to the Buddha (佛 [fu]). After these Buddhas (諸佛 [zhu fu]) and Sravakas (聲聞 [sheng wen]) enter Nirvana (般涅槃後 [ban nie pan hou]), they build great stupas (大寶塔 [da bao ta]) to offer to their relics. If a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) hears and understands this Mind Ground Sutra (心地經 [xin de jing]) even for a moment, and arouses the Bodhi-mind (菩提心 [pu ti xin]) with a single four-line verse (一四句偈 [yi si ju ji]), upholding, reading, reciting, explaining, and copying it, even if for only one person, the merits obtained from explaining this sutra cannot be compared to even one-sixteenth of the merits from those various offerings, and cannot even be counted or likened. How much more immeasurable is the benefit obtained by fully upholding, reading, studying, and widely explaining it to others? If a woman arouses the Bodhi-mind (菩提心 [pu ti xin]), upholds, reads, studies, copies, and explains this Mind Ground Sutra (心地經 [xin de jing]), such a woman will receive this as her last body and will not be reborn again, will not fall into evil destinies (惡道 [e dao]) or places of eight difficulties (八難之處 [ba nan zhi chu]). In her present body, she will experience ten kinds of beneficial blessings: First, increased longevity. Second, relief from various sicknesses and vexations. Third, ability to eradicate karmic obstructions (業障 [ye zhang]). Fourth, increase in both blessings and wisdom (福智 [fu zhi]). Fifth, never lacking in resources. Sixth, smooth and radiant skin. Seventh, being loved and respected by others. Eighth, obtaining filial children. Ninth, harmonious family members. Tenth, firm good mind (善心 [shan xin]).

[0330c27] ěr shí, báo jiā fàn gào wén shū shī lì pú sà yán: “ruò yǒu shàn nán zi,, shàn nǚ rén, yú héng hé shā sān qiān dà qiān shì jiè, mǎn zhōng qī bǎo yǐ yòng gōng yǎng shí fāng zhū fú, wèi yī yī fú zào lì jīng shě qī bǎo zhuāng yán, ān zhì gōng yǎng fú jí pú sà mǎn héng shā jié, bǐ zhū rú lái suǒ yǒu wú liàng shēng wén dì zi, yì yǐ gōng yǎng yī qiè suǒ xū, rú gōng yǎng fú děng wú chà bié. rú shì zhū fú jí shēng wén děng bān niè pán hòu, qǐ dà bǎo tǎ gōng yǎng shě lì. ruò shàn nán zi,, shàn nǚ rén, zàn wén xìn jiě cǐ xīn de jīng yī sì jù jì fā pú tí xīn, shòu chí dú niàn jiě shuō shū xiě, nǎi zhì jí shǎo wèi yī rén shuō. yǐ bǐ zhǒng zhǒng gōng yǎng gōng dé, bǐ cǐ shuō jīng suǒ huò gōng dé, shí liù fēn zhōng bù jí qí yī, nǎi zhì suàn shù pì yù suǒ bù néng jí； kuàng néng jù zú shòu chí dú xí guǎng wèi rén shuō, suǒ dé fú lì bù kě xiàn liàng. ruò yǒu nǚ rén fā pú tí xīn, shòu chí dú xí shū xiě jiě shuō cǐ xīn de jīng, rú shì nǚ rén wèi zuì hòu shēn gèng bù fù shòu, bù duò è dào bā nán zhī chù, yú xiàn shēn zhōng gǎn dé shí zhǒng shèng lì zhī fú: yī zhě zēng yì shòu mìng, èr zhě chú zhòng bìng nǎo, sān zhě néng miè yè zhàng, sì zhě fú zhì jiē zēng, wǔ zhě bù fá zī cái, liù zhě pí fū rùn zé, qī zhě wèi rén ài jìng, bā zhě dé xiào yǎng zi, jiǔ zhě juàn shǔ hé mù, shí zhě shàn xīn jiān láo.

[0330c27] er shi, bao jia fan gao wen shu shi li pu sa yan: "ruo you shan nan zi,, shan nu ren, yu heng he sha san qian da qian shi jie, man zhong qi bao yi yong gong yang shi fang zhu fu, wei yi yi fu zao li jing she qi bao zhuang yan, an zhi gong yang fu ji pu sa man heng sha jie, bi zhu ru lai suo you wu liang sheng wen di zi, yi yi gong yang yi qie suo xu, ru gong yang fu deng wu cha bie. ru shi zhu fu ji sheng wen deng ban nie pan hou, qi da bao ta gong yang she li. ruo shan nan zi,, shan nu ren, zan wen xin jie ci xin de jing yi si ju ji fa pu ti xin, shou chi du nian jie shuo shu xie, nai zhi ji shao wei yi ren shuo. yi bi zhong zhong gong yang gong de, bi ci shuo jing suo huo gong de, shi liu fen zhong bu ji qi yi, nai zhi suan shu pi yu suo bu neng ji; kuang neng ju zu shou chi du xi guang wei ren shuo, suo de fu li bu ke xian liang. ruo you nu ren fa pu ti xin, shou chi du xi shu xie jie shuo ci xin de jing, ru shi nu ren wei zui hou shen geng bu fu shou, bu duo e dao ba nan zhi chu, yu xian shen zhong gan de shi zhong sheng li zhi fu: yi zhe zeng yi shou ming, er zhe chu zhong bing nao, san zhe neng mie ye zhang, si zhe fu zhi jie zeng, wu zhe bu fa zi cai, liu zhe pi fu run ze, qi zhe wei ren ai jing, ba zhe de xiao yang zi, jiu zhe juan shu he mu, shi zhe shan xin jian lao.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0331a17] "Manjusri (文殊師利 [wen shu shi li])! Wherever this sutra is read, recited, explained, or copied, wherever this scroll abides, that place is a Buddha stupa. All Devas (天龍 [tian long]), dragons (天龍 [tian long]), humans (人非人 [ren fei ren]), and non-humans should offer it with the finest human and heavenly treasures. Why? Because wherever this classic is found, there are Buddhas (佛 [fu]), Bodhisattvas (菩薩 [pu sa]), Pratyekabuddhas (緣覺 [yuan jue]), and Sravakas (聲聞 [sheng wen]). Why? Because all Tathagatas (一切如來 [yi qie ru lai]) cultivated this sutra, abandoned the ordinary body, and attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]). All sages (一切賢聖 [yi qie xian sheng]) attained liberation from this sutra. Manjusri (文殊師利 [wen shu shi li])! After my Nirvana (涅槃 [nie pan]), in the last five hundred years (後五百歲 [hou wu bai sui]) when the Dharma is about to perish, if there is a Dharma master (法師 [fa shi]) who upholds, reads, studies, explains, and copies this Mind Ground Sutra (心地經 [xin de jing]), the king of all sutras, such a Dharma master is no different from me. If a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) makes offerings to and respects this Dharma master (法師 [fa shi]), it is equivalent to making offerings to all Buddhas (一切諸佛 [yi qie zhu fu]) of the ten directions (十方三世 [shi fang san shi]) and three periods (三世 [san shi]), and the merits obtained are equal and without difference. This is called true Dharma offering to the Tathagata (真法供養如來 [zhen fa gong yang ru lai]). This is called right practice offering. Why? Because this great Dharma master (大法師 [da fa shi]), in a time without Buddha (無佛時 [wu fu shi]), for the sentient beings (有情 [you qing]) with evil views (邪見 [xie jian]) in the defiled and evil world (濁惡世 [zhuo e shi]), expounds the profoundly subtle Mind Ground Sutra King (心地經王 [xin de jing wang]), enabling them to abandon evil views and enter the Bodhi path (菩提道 [pu ti dao]), widely propagating it to ensure the Dharma endures for a long time. Such a one is called a Buddha without marks (無相好佛 [wu xiang hao fu]), to be revered by all humans (人天 [ren tian]) and Devas (人天 [ren tian]). If a good man or good woman (善男子善女人 [shan nan zi shan nu ren]) with palms together respectfully honors this Dharma master (法師 [fa shi]), I will confer upon them the unsurpassed great Bodhi prediction (大菩提記 [da pu ti ji]). This person will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提 [a nou duo luo san miao san pu ti]). If a person hears this Mind Ground Sutra (心地經 [xin de jing]), and to repay the four kinds of kindness (四恩 [si en]) arouses the Bodhi-mind (菩提心 [pu ti xin]), whether they copy it themselves or have others copy it, or read and recite it fluently, the merits obtained by such persons are so vast that even with the Buddha's (佛 [fu]) wisdom power, it is impossible to measure their extent. Such a person is called a true child of the Buddhas (諸佛真子 [zhu fu zhen zi]). All Devas (一切諸天 [yi qie zhu tian]), Brahma King (梵王 [fan wang]), Indra (帝釋 [di shi]), the Four Great Heavenly Kings (四大天王 [si da tian wang]), Hariti Mother (訶利底母 [he li di mu]) and her five hundred attendants, Nila Bhatta Great Ghost King (儞羅跋多大鬼神王 [ni luo ba duo da gui shen wang]), the eight divisions of dragons and spirits (龍神八部 [long shen ba bu]), and all other Dharma-listening ghost spirits will not depart from them day or night, and will constantly protect such children of the Buddha (佛子 [fu zi]), increasing their mindfulness and wisdom, granting them unobstructed eloquence, and transforming sentient beings (眾生 [zhong sheng]) to plant the seeds of Buddhahood.

[0331a17] “wén shū shī lì! zài zài chù chù, ruò dú ruò fěng, ruò jiě shuō ruò shū xiě, ruò jīng juǎn suǒ zhù zhī chù, jí shì fú tǎ, yī qiè tiān lóng rén fēi rén děng, yīng yǐ rén zhōng tiān shàng shàng miào zhēn bǎo ér gōng yǎng zhī. suǒ yǐ zhě hé? ruò cǐ jīng diǎn suǒ zài zhī chù, jí wèi yǒu fú jí zhū pú sà,, yuán jué,, shēng wén. hé yǐ gù? yī qiè rú lái xiū xíng cǐ jīng, shě fán fū yǐ dé ā nòu duō luó sān miǎo sān pú tí, yī qiè xián shèng jiē cóng cǐ jīng dé jiě tuō gù. wén shū shī lì! wǒ niè pán hòu hòu wǔ bǎi suì fǎ yù miè shí, ruò yǒu fǎ shī shòu chí dú xí jiě shuō shū xiě cǐ xīn de jīng zhòng jīng zhōng wáng, rú shì fǎ shī yǔ wǒ wú yì. ruò yǒu shàn nán zi,, shàn nǚ rén, gōng yǎng zūn zhòng cǐ fǎ shī zhě, jí wèi gōng yǎng shí fāng sān shì yī qiè zhū fú, suǒ dé fú dé píng děng wú èr, shì míng zhēn fǎ gōng yǎng rú lái, rú shì míng wèi zhèng xíng gōng yǎng. suǒ yǐ zhě hé? shì dà fǎ shī zài wú fú shí, wèi zhuó è shì xié jiàn yǒu qíng, yǎn shuō shén shēn xīn de jīng wáng, shǐ lí è jiàn qù pú tí dào, guǎng xuān liú bù lìng fǎ jiǔ zhù, rú shì míng wèi wú xiāng hǎo fú, yī qiè rén tiān suǒ yīng gōng yǎng. ruò yǒu shàn nán zi,, shàn nǚ rén, hé zhǎng gōng jìng cǐ fǎ shī zhě, wǒ shòu wú shàng dà pú tí jì, shì rén dāng dé ā nòu duō luó sān miǎo sān pú tí. ruò rén dé wén cǐ xīn de jīng, wèi bào sì ēn fā pú tí xīn, ruò zì shū ruò shǐ rén shū, ruò dú niàn tōng lì, rú shì rén děng suǒ huò fú dé, yǐ fú zhì lì chóu liàng duō shǎo bù dé qí biān, shì rén míng wèi zhū fú zhēn zi. yī qiè zhū tiān fàn wáng,, dì shì,, sì dà tiān wáng,, hē lì dǐ mǔ wǔ bǎi juàn shǔ,, nǐ luó bá duō dà guǐ shén wáng,, lóng shén bā bù yī qiè tīng fǎ, zhū guǐ shén děng zhòu yè bù lí, cháng dāng yōng hù rú shì fú zi, zēng zhǎng niàn huì yǔ wú ài biàn, jiào huà zhòng shēng lìng zhǒng fú yīn.

[0331a17] "wen shu shi li! zai zai chu chu, ruo du ruo feng, ruo jie shuo ruo shu xie, ruo jing juan suo zhu zhi chu, ji shi fu ta, yi qie tian long ren fei ren deng, ying yi ren zhong tian shang shang miao zhen bao er gong yang zhi. suo yi zhe he? ruo ci jing dian suo zai zhi chu, ji wei you fu ji zhu pu sa,, yuan jue,, sheng wen. he yi gu? yi qie ru lai xiu xing ci jing, she fan fu yi de a nou duo luo san miao san pu ti, yi qie xian sheng jie cong ci jing de jie tuo gu. wen shu shi li! wo nie pan hou hou wu bai sui fa yu mie shi, ruo you fa shi shou chi du xi jie shuo shu xie ci xin de jing zhong jing zhong wang, ru shi fa shi yu wo wu yi. ruo you shan nan zi,, shan nu ren, gong yang zun zhong ci fa shi zhe, ji wei gong yang shi fang san shi yi qie zhu fu, suo de fu de ping deng wu er, shi ming zhen fa gong yang ru lai, ru shi ming wei zheng xing gong yang. suo yi zhe he? shi da fa shi zai wu fu shi, wei zhuo e shi xie jian you qing, yan shuo shen shen xin de jing wang, shi li e jian qu pu ti dao, guang xuan liu bu ling fa jiu zhu, ru shi ming wei wu xiang hao fu, yi qie ren tian suo ying gong yang. ruo you shan nan zi,, shan nu ren, he zhang gong jing ci fa shi zhe, wo shou wu shang da pu ti ji, shi ren dang de a nou duo luo san miao san pu ti. ruo ren de wen ci xin de jing, wei bao si en fa pu ti xin, ruo zi shu ruo shi ren shu, ruo du nian tong li, ru shi ren deng suo huo fu de, yi fu zhi li chou liang duo shao bu de qi bian, shi ren ming wei zhu fu zhen zi. yi qie zhu tian fan wang,, di shi,, si da tian wang,, he li di mu wu bai juan shu,, ni luo ba duo da gui shen wang,, long shen ba bu yi qie ting fa, zhu gui shen deng zhou ye bu li, chang dang yong hu ru shi fu zi, zeng zhang nian hui yu wu ai bian, jiao hua zhong sheng ling zhong fu yin.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0331b15] "Manjusri (文殊師利 [wen shu shi li])! When such good men and good women (善男子善女人 [shan nan zi shan nu ren]) are about to die, they will directly see the Buddhas (諸佛 [zhu fu]) of the ten directions, their three karmas (三業 [san ye]) undisturbed. First, they will attain ten kinds of bodily purity. What are these ten? First, the body does not suffer pain. Second, the eyes do not protrude. Third, the hands do not tremble. Fourth, the feet do not retract or extend. Fifth, no involuntary urination or defecation. Sixth, the body does not sweat. Seventh, no external fumbling. Eighth, the fists unfold. Ninth, the facial expression does not change. Tenth, turning over freely. These characteristics are due to the power of the sutra. Next, they attain ten kinds of verbal purity. What are these ten? First, emitting subtle speech. Second, emitting gentle speech. Third, emitting auspicious speech. Fourth, emitting pleasing speech. Fifth, emitting compliant speech. Sixth, emitting beneficial speech. Seventh, emitting majestic speech. Eighth, not abandoning their family. Ninth, loved and respected by humans (人天 [ren tian]) and Devas (人天 [ren tian]). Tenth, praising what the Buddha (佛 [fu]) has said. Such good speech is all due to this sutra. Next, they attain ten kinds of mental purity. What are these ten? First, no anger arises. Second, no resentment is harbored. Third, no stinginess arises. Fourth, no jealousy arises. Fifth, no speaking of faults or evils. Sixth, no resentment arises. Seventh, no inverted mind (顛倒心 [dian dao xin]). Eighth, no greed for worldly possessions. Ninth, far from the seven kinds of arrogance. Tenth, desiring to realize and attain all Buddha Dharmas (一切佛法 [yi qie fu fa]) and perfect Samadhi (三昧 [san mei]). Manjusri (文殊師利 [wen shu shi li])! Such merits are all due to the inconceivable power of upholding, reading, studying, fluently explaining, and copying this profoundly subtle classic. This Mind Ground Sutra (心地經 [xin de jing]) is difficult to hear in countless places and at countless times, how much more difficult is it to see and perfectly cultivate it? All of you in the great assembly, single-mindedly uphold it, and you will swiftly abandon the state of ordinary beings (凡夫 [fan fu]) and attain the path to Buddhahood."

[0331b15] “wén shū shī lì! rú shì shàn nán zi,, shàn nǚ rén lín mìng zhōng shí, xiàn qián dé jiàn shí fāng zhū fú, sān yè bù luàn, chū huò shí zhǒng shēn yè qīng jìng. yún hé wèi shí? yī zhě shēn bù shòu kǔ, èr zhě mù jīng bù lù, sān zhě shǒu bù diào dòng, sì zhě zú wú shēn suō, wǔ zhě biàn nì bù yí, liù zhě tǐ bù hàn liú, qī zhě bù wài mén mō, bā zhě shǒu quán shū zhǎn, jiǔ zhě yán róng bù gù, shí zhě zhuǎn cè zì rú； yóu jīng lì gù yǒu rú shì xiāng. cì huò shí zhǒng yǔ yè qīng jìng. yún hé wèi shí? yī zhě chū wēi miào yǔ, èr zhě chū róu ruǎn yǔ, sān zhě chū jí xiáng yǔ, sì zhě chū lè wén yǔ, wǔ zhě chū suí shùn yǔ, liù zhě chū lì yì yǔ, qī zhě chū wēi dé yǔ, bā zhě bù bèi juàn shǔ, jiǔ zhě rén tiān jìng ài, shí zhě zàn fú suǒ shuō； rú shì shàn yǔ jiē yóu cǐ jīng. cì huò shí zhǒng yì yè qīng jìng. yún hé wèi shí? yī zhě bù shēng chēn huì, èr zhě bù huái jié hèn, sān zhě bù shēng qiān xīn, sì zhě bù shēng dù xīn, wǔ zhě bù shuō guò è, liù zhě bù shēng yuàn xīn, qī zhě wú diān dào xīn, bā zhě bù tān zhòng wù, jiǔ zhě yuǎn lí qī màn, shí zhě lè yù zhèng dé yī qiè fú fǎ yuán mǎn sān mèi. wén shū shī lì! rú shì gōng dé, jiē yóu shòu chí dú xí tōng lì jiě shuō shū xiě shēn miào jīng diǎn nán sī yì lì. cǐ xīn de jīng, yú wú liàng chù, yú wú liàng shí, bù kě dé wén, hé kuàng dé jiàn jù zú xiū xí? rǔ děng dà huì yī xīn fèng chí, sù shě fán fū dāng chéng fú dào.”

[0331b15] "wen shu shi li! ru shi shan nan zi,, shan nu ren lin ming zhong shi, xian qian de jian shi fang zhu fu, san ye bu luan, chu huo shi zhong shen ye qing jing. yun he wei shi? yi zhe shen bu shou ku, er zhe mu jing bu lu, san zhe shou bu diao dong, si zhe zu wu shen suo, wu zhe bian ni bu yi, liu zhe ti bu han liu, qi zhe bu wai men mo, ba zhe shou quan shu zhan, jiu zhe yan rong bu gu, shi zhe zhuan ce zi ru; you jing li gu you ru shi xiang. ci huo shi zhong yu ye qing jing. yun he wei shi? yi zhe chu wei miao yu, er zhe chu rou ruan yu, san zhe chu ji xiang yu, si zhe chu le wen yu, wu zhe chu sui shun yu, liu zhe chu li yi yu, qi zhe chu wei de yu, ba zhe bu bei juan shu, jiu zhe ren tian jing ai, shi zhe zan fu suo shuo; ru shi shan yu jie you ci jing. ci huo shi zhong yi ye qing jing. yun he wei shi? yi zhe bu sheng chen hui, er zhe bu huai jie hen, san zhe bu sheng qian xin, si zhe bu sheng du xin, wu zhe bu shuo guo e, liu zhe bu sheng yuan xin, qi zhe wu dian dao xin, ba zhe bu tan zhong wu, jiu zhe yuan li qi man, shi zhe le yu zheng de yi qie fu fa yuan man san mei. wen shu shi li! ru shi gong de, jie you shou chi du xi tong li jie shuo shu xie shen miao jing dian nan si yi li. ci xin de jing, yu wu liang chu, yu wu liang shi, bu ke de wen, he kuang de jian ju zu xiu xi? ru deng da hui yi xin feng chi, su she fan fu dang cheng fu dao."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0331c07] At that time, Manjusri Dharma Prince (文殊師利法王子 [wen shu shi li fa wang zi]) and other countless great Bodhisattvas (大菩薩 [da pu sa]), newly aroused Bodhisattvas (新發意菩薩 [xin fa yi pu sa]) like Jnanaprabha Bodhisattva (智光菩薩 [zhi guang pu sa]), and great Sravakas (大聲聞 [da sheng wen]) like Ajnata Kaundinya (阿若憍陳如 [a ruo jiao chen ru]), as well as Devas (天龍 [tian long]), eight divisions of beings (八部 [ba bu]), humans (人非人 [ren fei ren]), and non-humans, each single-mindedly upheld the Buddha's (佛 [fu]) words, and all were greatly joyful, believing, accepting, and practicing them.

Daesung Bonsaeng Simjigwan Gyeong Gwon Je Pal (大乘本生心地觀經卷第八 [da cheng ben sheng xin de guan jing juan di ba])

[0331c07] ěr shí, wén shū shī lì fǎ wáng zi děng wú liàng dà pú sà, zhì guāng pú sà děng xīn fā yì pú sà, ā ruò jiāo chén rú děng zhū dà shēng wén, tiān lóng bā bù rén fēi rén zhòng, gè gè yī xīn shòu chí fú yǔ, jiē dà huān xǐ, xìn shòu fèng xíng.

dà chéng běn shēng xīn de guān jīng juǎn dì bā

[0331c07] er shi, wen shu shi li fa wang zi deng wu liang da pu sa, zhi guang pu sa deng xin fa yi pu sa, a ruo jiao chen ru deng zhu da sheng wen, tian long ba bu ren fei ren zhong, ge ge yi xin shou chi fu yu, jie da huan xi, xin shou feng xing.

da cheng ben sheng xin de guan jing juan di ba