文殊所說最勝名義經

_The Bodhisattva, of Sublime and Marvelous Wisdom-Body,

Gives rise to all the Wholesome Benefits.

Just as within the Great Earth

Are born every kind of benefit,

So the Wisdom-Treasury of all the Buddhas

Pours forth the Great Dharma-Wheel (Mahā-dharma-cakra: the great wheel of the Dharma).

All Dharmas arise from Nature,

All things are born from Nature.

Within a single kṣaṇa (instant),

They give rise to the Meanings of the Dharma (the meaning and principle of the Dharma of liberation).

Forthwith they attain Great Wisdom,

Comprehending thoroughly all Dharmas,

Penetrating deeply into the Samādhis (Samādhi),

Abiding peacefully in the Principle of equality.

All Dharmas are utterly pure,

Accomplishing Perfect, Equal, Right Enlightenment.

All the Buddhas appear before them,

Joyfully the Meaning is accomplished.

_The radiant flame-light of Great Wisdom

Eradicates all defiling transgressions.

Among all sentient beings

It performs the supreme benefit.

For the affliction caused by hostile bandits,

Wisdom is able to gain victory.

_The supremely excellent mark of vigorous effort,

The Great Auspiciousness, sublime and wondrous,

With arms long, a hundred cubits in span,

Lifting the foot yet not treading down—

One foot presses upon the Golden Wheel (Suvarṇa-cakra),

Reaching downward to the Utmost Limit of the Earth;

One foot covers the Brahmā Realm,

Where only the tip of the toenail is seen.

Supreme, victorious, and self-mastered,

In the Meaning of the Dharma there is no difference.

Manifesting every kind of form and feature,

Arising from the Wisdom of Skillful Means,

Pervading the realms of the ten directions,

The benefit is inexhaustible.

Having departed from the defilement of saṃsāra,

He attains the three kinds of Great Bliss (Mahā-sukha).

Like a cloud, pure and clear,

Also like the bright autumn moon,

Like the sun parting from the clouds,

The great light shines resplendent.

The jewel of the Great Blue Lapis of Indra,

A color of supreme adornment,

Together with the Great Wish-Fulfilling gem (Mahā-cintāmaṇi),

Also adorns him, sublime and wondrous.

The power of Spiritual Penetration is made manifest,

Shaking a hundred World-Systems.

_Abiding in the Foundations of Mindfulness, the Right Exertions,

The Bases of Spiritual Power, with the Faculties and Powers,

The Seven Factors of Enlightenment (Sapta-bodhyaṅgāni: the 7 Factors of Awakening), flowers of the Sublime Mind,

He comprehends thoroughly the Eightfold Noble Path,

Turning toward Perfect, Equal Enlightenment (Bodhi),

The ocean of the Merit and Virtue of the Tathāgata.

_The aggregates (Skandha) of sentient beings

Are like that which is in empty space.

The Mental Conduct of sentient beings,

In every kind of differing mark,

He comprehends thoroughly the Faculties and the Objects.

The Five Aggregates are all empty (Śūnya: empty),

The meaning of the Five Aggregates (Pañca-skandha) is utterly pure.

The Formations (Saṃskāra), numberless koṭis,

He comprehends thoroughly the marks of all the Formations (Saṃskāra),

Abiding peacefully in the True Reality-Limit.

_The Dharma of the twelvefold Dependent Origination,

Its essential Nature is utterly pure.

The Four Immeasurables (Catvāry-Apramāṇāni: the four immeasurable States of Mind), the True Vehicle,

The Eight Knowledges (Knowledge of the Dharma of Suffering, Subsequent Knowledge of Suffering, Knowledge of the Dharma of Origination, Subsequent Knowledge of Origination, Knowledge of the Dharma of Cessation, Subsequent Knowledge of Cessation, Knowledge of the Dharma of the Path, Subsequent Knowledge of the Path) arise in accordance with Enlightenment (Bodhi).

Penetrating the inner faculties and the outer objects,

The twelve true meanings,

The sixteen secret parts,

The twenty kinds of Path of Enlightenment—

Such supreme and excellent meanings

All the Buddhas know clearly.

_The Buddha manifests countless bodies,

Ever dwelling within Samādhi.

The Mental Conduct of sentient beings

In a single kṣaṇa he knows clearly.

_The gate of the three Skillful Means,

The pure, sublime, and wondrous practice of the Vehicles,

Understanding that Dharmas have no Self-Nature,

Abiding in the Path of the One Vehicle (Eka-yāna-mārga).

Severing the fetters and bondages of the afflictions,

Departing from the ocean of suffering and its flowing-cycle,

Leaving the dense forest of bondage,

And each and every kind of suffering and affliction.

With the Wisdom of Skillful Means and Great Compassion,

He is able to bring benefit to all,

Gathering in and embracing the sentient beings,

Causing them to realize the Forbearance of the Non-Arising (Anutpattika-kṣānti).

The minds of all sentient beings

He penetrates as pure realms.

The minds of all sentient beings

Are equal, without difference.

The minds of all sentient beings

He causes to give rise joyfully to fondness,

Making them depart from confusion and distraction,

Accomplishing all the Merits and Virtues.

Penetrating thoroughly the Dharmas of the three times,

And all the meanings of Wisdom.

_The Nature of the Five Aggregates is originally empty (Śūnya: Empty),

In the three times it is ever thus.

In a single thought one gives rise to Faith and Understanding (Adhimukti),

And forthwith beholds the Buddha-Natures.

All Dharmas arise from Nature,

The Buddha-Body is originally without attachment.

Joyfully beholding the Buddha-bodies,

In every kind of adorning mark.

Joyfully hearing the Buddha's Enlightenment (Bodhi),

The supreme, true meaning.

_The Great Mantra is apart from letters,

The Great Mantra, the three kinds of Nature.

The Mātṛkā (the matrix of syllables) is apart from letters,

Yet gives rise to all Mantras.

The Mātṛkā, the gate of a hundred syllables,

The gate of five syllables, the Great Emptiness,

The sixteen kinds of secret—

All arise from within the Mātṛkā.

The Kala and the Akala,

In the past there were four kinds.

The meaning of Dhyāna gives rise to koṭi numbers,

All that is done and not done.

He penetrates thoroughly all the Dhyānas,

Comprehending the fundamental Concentrations.

The supreme Samādhi-body,

The Reward-body and the Transformation-body likewise,

Pervading the realms of the ten directions,

Transforming and liberating all sentient beings.

_The Final One, the God above the Gods,

The Auspicious, the Most Victorious One,

He is the Teaching Master of Gods and Humans,

Subduing the hosts of Māra (Mārā).

Like Indra, the Heavenly King Śakra,

He is able to perform great Giving,

Liberating all sentient beings,

Removing them from the dense forest of the afflictions.

The ten directions all extol him,

The one and only, without a second.

Using the Dharma of Great Loving-Kindness and Compassion,

He makes the armor of vigorous effort.

Wisdom he makes his bow and sword,

Eradicating the foe of the afflictions.

The power of his Majestic Spirit is most victorious,

The hosts of Māra are all terrified.

Having subdued the foe of Māra,

He gives rise to vast and great offerings,

Bowing in reverence to the supreme Master,

The Buddhas, the World-Protectors (Hộ Thế: Lokapāla).

Having paid homage, then extolling them,

Drawing near and serving them.

Throughout the realms of the empty space of the ten directions,

Making offerings likewise in the same way.

_Mañjuśrī, the Greatly Auspicious,

The Bodhisattva-Mahāsattva,

Complete in the Six Penetrations (Ṣaḍ-abhijñāḥ) and the Three Clarities (Tri-vidya),

The Six Recollections (Ṣaḍ-anusmṛtayaḥ) all perfectly fulfilled,

Manifesting the power of great Spiritual Penetration,

Wisdom reaching the other shore,

Far departed from the abode of saṃsāra,

Attaining Non-Retrogression (Avaivartika).

Valiant and brave in great vigorous effort,

He comprehends thoroughly all Dharmas.

The Great Person (Mahā-pudgala),

Surpassing and rising above the Supreme Ground,

With the rain of the Dharma of Wisdom

He moistens and pervades all sentient beings.

Proclaiming and revealing the Four Dharma-Seals (the Seal that All Formations are Impermanent, the Seal that All Formations are Suffering, the Seal that All Formations are Without Self, and the Seal of the Quiescent Cessation of Nirvāṇa),

Guiding the way by means of the three Vehicles.

The supreme and pure meaning—

He is able to perform Great Auspiciousness,

Extolled in the place of the Bodhisattvas.

Accomplishing the Vajra-Honored One (Vajra-nātha),

The countless koṭis of sentient beings

Gaze upon him and pay homage, taking refuge with their lives.

_Taking refuge in the Great Space-Treasury,

Extolling the Great Space-Treasury.

Taking refuge in the Buddhas' Path of Enlightenment (the path of awakening of all the Buddhas),

Extolling the Buddhas' Path of Enlightenment.

Taking refuge in the Body of all the Buddhas (the Body of all the Buddhas),

Extolling the Body of all the Buddhas.

Taking refuge in the Buddhas' Joyful Delight (that wherein all the Buddhas rejoice),

Extolling the Buddhas' Joyful Delight.

Taking refuge in the Buddhas' Merit and Virtue (the Merit and Virtue of all the Buddhas),

Extolling the Buddhas' Merit and Virtue.

Taking refuge in the Buddhas' Recollection (that which all the Buddhas hold in mind),

Extolling the Buddhas' Recollection.

Taking refuge in the Buddhas' Joyful Smile (the smiling delight of all the Buddhas),

Extolling the Buddhas' Joyful Smile.

Taking refuge in the Speech of all the Buddhas (the speech of all the Buddhas),

Extolling the Speech of all the Buddhas.

Taking refuge in the Buddhas' Beloved (that which all the Buddhas cherish),

Extolling the Buddhas' Beloved.

Taking refuge in the Buddhas' Arising (that which gives birth to all the Buddhas),

Extolling the Buddhas' Arising.

Taking refuge in the Arising of Buddha-Wisdom (that which gives birth to Buddha-Wisdom),

Extolling the Arising of Buddha-Wisdom.

Taking refuge in the Buddhas' Sportive Dance (the playful dance of all the Buddhas),

Extolling the Buddhas' Sportive Dance.

Emptiness (Śūnyatā) together with the net of illusion—

Taking refuge (refuge with one's life) and extolling (praising) are likewise in the same way.

At that time, the Vajra-Fist Bodhisattva-Mahāsattva and the Vajra-Hand Bodhisattva-Mahāsattva addressed the Buddha, saying: "World-Honored One! The Tathāgata's Wisdom-Contemplation, the Body of All-Knowing Wisdom (Sarva-jña-kāya), is sublime, wondrous, and profoundly deep. The Bodhisattva-Mahāsattva Mañjuśrī, desiring to benefit all sentient beings, has spoken this supreme and pure Name-and-Meaning.

If sentient beings, in order to purify the three Karmas, are caused, within the Treasury of Merit and Wisdom (Puṇya-jñāna-garbha) of the Gate of the Pāramitā of the Buddha-Ground (Buddha-bhūmi-pāramita-mukha), to hold and sustain the three karmas in perfect and pure fullness; those who have not yet comprehended the supreme meaning are caused to comprehend it; even all the Dharma-Treasuries (Dharma-garbha) of the Buddhas are, for their sake, opened and revealed, causing them to gain understanding, giving rise to every wholesome good as the Gate of Merit and Virtue (Guṇa-mukha)."

_Furthermore, the Vajra-Fist Bodhisattva-Mahāsattva and the Vajra-Hand Bodhisattva-Mahāsattva said: "This supreme Name-and-Meaning gives rise to all the Dharma of the Pāramitā of the Pure Ground (Śuddha-bhūmi-pāramita), the secret Divine Mantras, perfectly accomplishing: the Wisdom of All-Knowing Wisdom, the oceans of Merit and Virtue, the three secret Gates of pure body, speech, and mind. Contemplating the Buddhas of Perfect, Equal, Right Enlightenment, accomplishing the Great Samādhi of Buddha-Wisdom, the pure Dharma-Realm of all the Tathāgatas, the ten supreme powers that destroy the foe of Māra, complete in All-Knowing Wisdom and the Wisdom of All Modes, the fundamental skillful means for bringing benefit to sentient beings, purely and perfectly fulfilling the Treasury of Merit, Virtue,

and Wisdom (Guṇa-jñāna-garbha).

It gives rise to Bodhisattvas, Śrāvakas, Pratyekabuddhas, the holy seed-lineage of the Two Vehicles, and all Gods and Humans, who abide peacefully in the Bodhisattva Practices (Bodhisatva-caryā) of the Great Vehicle (Mahā-yāna), enter the Right and Noble Path, and all attain liberation.

It is also able to increase and nurture the wholesome roots of the Bodhisattvas, to gather in and embrace all the divergent doctrines of the Outsider Paths, and by its Majestic Virtue to overcome and subdue the four kinds of foe of Māra, causing all sentient beings together to return to the Noble Path, to be liberated from bondage, to depart from all confusion and distraction, to be complete in all good and auspicious undertakings, to sever saṃsāra, and to attain the True Noble Path.

Using marvelous incense and flowers, banners, pennants, and jeweled canopies, they make offerings universally to all the Tathāgatas; swiftly they attain accomplishment in the Gates of the Mantra-Divisions; toward the Bodhisattvas they give rise to thoughts of fondness; in correspondence with the Prajñā-pāramitā, they comprehend thoroughly the non-dual Practice of Emptiness (Śūnya-caryā) of the Bodhisattvas, are complete in all the Treasuries of the Pāramitās, perfectly fulfill all the pure Buddha-Grounds, attain the Noble Wisdom of the Four Noble Truths present before them, and single-mindedly abide peacefully in the Four Foundations of Right Mindfulness, even to being complete in the Merit and Virtue of all the Buddhas."

_Furthermore, the Vajra-Fist Bodhisattva-Mahāsattva and the Vajra-Hand Bodhisattva-Mahāsattva said: "This Sūtra of the Most Victorious Name-and-Meaning is able to remove the unwholesome defiling transgressions belonging to the karma of body, speech, and mind of all sentient beings, causing them to depart far from all evil destinies and to sever all karmic obstructions; the eight dreadful difficulties are all dispelled; they depart from evil dreams and nightmares and attain great auspiciousness; and they depart from all the fetters of the foe of Māra, cultivate all wholesome roots, with the benefit of Merit and Virtue, sever all Overweening Self-Conceit, and forever depart from all the suffering and affliction of the cycle of rebirth.

They comprehend, as it truly is, the Mind of all the Buddhas; they comprehend, as it truly is, the Secret Practice of the Bodhisattvas; they comprehend, as it truly is, the Noble Wisdom of the three Vehicles; they comprehend, as it truly is, all the Seal-Mantras; the supreme Dharma-Meaning gives rise to Great Wisdom; they abide in the Practice of peaceful joy, with beautiful form, strength, and self-mastery, attaining the matter of pure great auspiciousness; with elation and joy, using marvelous verse-stanzas, they exalt and extol this Sūtra of the Name-and-Meaning; and it is also able to dispel all illnesses and afflictions and whatever is truly to be feared.

If within the minds of sentient beings there is something they wish and desire, then by whole-heartedly reciting and upholding the Most Victorious Name-and-Meaning, they all attain it as they wish. Wishing to attain purity, they forthwith attain purity; wishing to attain rescue, they forthwith attain rescue; wishing to attain wealth, they forthwith attain wealth—like a person swept away and drowning who is rescued and brought across; one who has not yet attained the Path is caused to attain the Fruit of the Path, riding upon the vessel of Prajñā to the shore of Enlightenment (Bodhi).

Like the Great King of Physicians who is able to remove every illness, using the Wisdom of Skillful Means to rescue sentient beings, they all attain to depart forever from the dimness and darkness of delusion—just like the Wish-Fulfilling gem that, in accordance with what is wished and desired, brings benefit to all and causes all to be perfectly fulfilled.

The Bodhisattva-Mahāsattva Mañjuśrī, comprehending as it truly is the Wisdom of All-Knowing Wisdom, complete in the five kinds of eyes, the six Pāramitās, attaining the four Fearlessnesses, abiding peacefully in the ten Grounds… all attain perfect fulfillment of the Gate of the Samādhi of the Great Treasury of Merit and Wisdom. As it truly is, they penetrate and understand that the Dharma-Nature is non-dual; as it truly is, they comprehend the differences of forms and features; as it truly is, they comprehend every kind of koṭi-numbered pure form and feature, while the Self-Nature of the Tathāgata is in every case empty (Śūnya: empty).

The non-dual Dharma-Meaning of this Sūtra of the Name-and-Meaning—if there are those who receive and uphold it, open and reveal it, and make it manifest, then it is able to benefit all sentient beings, causing them to depart from the dense forest of the afflictions of wrong views."

Furthermore, the Vajra-Fist Bodhisattva-Mahāsattva and the Vajra-Hand Bodhisattva-Mahāsattva addressed the Buddha, saying: "World-Honored One! The Bodhisattva-Mahāsattva Mañjuśrī, together with the Wisdom-Contemplation of All Tathāgatas, is non-dual. This Sūtra of the Name-and-Meaning is most victorious and venerable, like the great Maṇi-jewel upon the crown of the Buddha's head.

If a good son or a virtuous woman, in accordance with the meaning and principle, the verse-stanzas of this Gate of the Most Victorious Secret Mantra… at the three times of each day, recites, expounds, and copies it down… benefiting sentient beings, revealing the three Vehicles, causing them universally to realize and enter. At that time, the Bodhisattva-Mahāsattva Mañjuśrī, speaking this Most Victorious Name-and-Meaning, desires to cause sentient beings single-mindedly to believe and accept it, to attain the Mind of Resolute Understanding, to penetrate and master all the supreme Dharma-Gates, to cultivate the Practice of non-abiding, to be complete in Wisdom, to purify the three karmas, and to give rise to the Mind of Enlightenment (Bodhi).

All the Buddhas and the great Bodhisattvas universally manifest and reveal the Dharma-Gate of equality, causing all sentient beings to realize and enter it.

The Great Vajra-Fist Bodhisattva manifests a wrathful form, using great Majestic Power to subdue the foe of Māra, all bringing universal benefit to all sentient beings, causing them to attain peaceful joy; he reveals the secret Samādhi, the Place of Enlightenment (Bodhimaṇḍa), and all the Seal-Mantras, guiding the way for sentient beings to enter into the assembly of the Right Concentration, perfectly fulfilled without any remainder.

The Great Wisdom-Mantra King removes all obstacles and difficulties, dispels and subdues the foe of Māra, complete in great majestic virtue, and throughout day and night ever protects and guards them.

The Youthful Bodhisattva (Kumāra-bhūta-bodhisatva), Brahmā the Heavenly King (Brahma), Indra (Indra), the Rudra Deity (Rudra), Nārāyaṇa Deva (Nārāyaṇa), the Great Sovereign Deva Maheśvara (Maheśvara) together with his son Kārttike (Kārttike), the Great Black Deva (Mahā-kāla), the Great Deity Nandikeśvara (Nandikeśvara), Yama the Heavenly King (Yama), the Great Deity of the Water-Realm (Varuṇa-dhātu), Vaiśravaṇa the Heavenly King (Vaiśravaṇa), and the Mother Hārītī (Hārīti-mātṛ), throughout day and night ever protect and guard them.

Whether walking, or standing, or sitting, or lying down, at all times they are protected and supported by the Buddhas and Bodhisattvas through their Majestic Spirit. All the Buddhas and Bodhisattvas, bringing benefit to and embracing those sentient beings, cause their karma of body, speech, and mind all to be purified. All the Arhats (Arhat), Śrāvakas (Śrāvaka), and Pratyekabuddhas (Pratyeka-buddha), holding in mind and embracing those sentient beings, cause them, with regard to all Dharmas, to have nothing to fear.

The Noble Dharma of such a Most Victorious Name-and-Meaning, among all the Sūtras, is the most sublime and foremost. If one is able, with regard to this Sūtra, to believe, understand, receive, and uphold it, then that person forthwith attains the Path of Enlightenment (Bodhi-mārga). Whether in Meditative Concentration, or in clamorous and bustling places… or entering a royal city, a village, a canal, a great river, a garden, a forest, all dwelling-places… throughout day and night they are ever protected and supported, causing them to have no fear.

The Eightfold Assembly of Devas (Deva) and Nāgas (Nāga), Humans (Manuṣa) and Non-Humans (Amanuṣa), even the Piśācī women (Piśācī) together with their retinues, ever protect and guard those sentient beings, causing them to depart from all vexations and to attain great ease and peace."

_Furthermore, the Vajra-Fist Bodhisattva and the Vajra-Hand Bodhisattva said: "This Sūtra of the Most Victorious Name-and-Meaning is like the jewel upon the crown of the Buddha's head—supreme, sublime, and wondrous, its Merit and Virtue surpassingly excellent and beyond conception. At the three times of each day receiving and upholding, reading and reciting, with right mindfulness, contemplating, and with vigorous effort never indolent—then swiftly one attains entry into the Buddha's Enlightenment (Bodhi)."

Again they addressed the Buddha, saying: "World-Honored One! The Bodhisattva Mañjuśrī is complete in form and feature; contemplating and reflecting, he uses the power of his Great Vow to liberate sentient beings. Whether in the midst of empty space he manifests all the Buddhas, all the Bodhisattvas, and every kind of Transformation-Body (Nirmāṇa-kāya), in accordance with and in conformity to what sentient beings cherish he manifests and reveals, expounding the meaning of the profound and sublime phrases, guiding the way for sentient beings to depart far from evil destinies, not to be born in lowly and base stations, not to fall into border regions, to be born without ugliness, not to fall into wrong views, ever to be born in the lands of the Buddhas, listening to the True Dharma,

departing from the place of no-perception (the station of non-perception).

Not to be born in kalpas of famine and thirst, or of warfare and battle. Not to be born in places of the five turbidities or amid the calamity of bandits and robbers. Not to be born holding to the Non-Dharma (Adharma), falsely speaking verse-stanzas in the quest for fame and renown.

To be born in the household of worthy, virtuous, and noble people, with form and feature perfectly fulfilled, complete in upright dignity, such that none who behold them fail to feel fondness. To attain the Penetration of Recollecting Former Abodes, the mark of Great Venerability, complete in great majestic virtue. To be perfectly complete in Giving, Upholding the Precepts, Forbearance, Vigorous Effort, Meditative Concentration, Wisdom, Skillful Means, Vow, and Power, the four immeasurable Minds of Loving-Kindness, Compassion, Joy, and Equanimity, together with all crafts, skills, and arts, eulogies and hymns, and outside texts—all of which they comprehend thoroughly.

Going forth from the household to seek the Path without scattering or losing the Mind of All-Knowing Wisdom, penetrating and mastering all the Dharma-Meanings and Benefits of the three Vehicles.

The Merit and Virtue of this Sūtra gives rise to immeasurable Wisdom and immeasurable Wholesome Dharmas. If a good son or a virtuous woman receives and upholds it, reads and recites it, and explains its meaning and principle, expounding it for the sake of others, then it should be known that such a person, within the Tathāgata-Garbha (Tathāgata-garbha), attains the Merit and Virtue of the Buddha, and before long will realize supreme Enlightenment (Bodhi), complete in All-Knowing Wisdom and the Wisdom of All Modes. Abiding in the World, beating the Drum of the Great Dharma, raising the Banner of the Great Dharma, becoming the Great Dharma King who expounds the Great Dharma-Mantra."

Forthwith they spoke the Mantra, which is:

"Án, tát lý-phộc đạt lý-ma, a bà phộc, sa-phộc bà phộc, vĩ thuật đà, phộc nhạ-la, át a ám ác"

OṂ SARVA-DHARMA ABHĀVA SVABHĀVA VIŚUDDHA-VAJRA A Ā AṂ AḤ

_The pure Self-Nature of all the marks of the Dharmas is the Wisdom-Body (Jñāna-kāya) of all the Tathāgatas, born of the pure Mañjuśrī.

The Mantra is:

"Ác, tát lý-phộc đát đà nga đa, hột-lý nại dã, hát la hát la, Án, hồng, hột-lý"

AḤ SARVA-TATHĀGATA-HṚDAYA HARA HARA OṂ HŪṂ HRĪḤ

_Mañjuśrī, the Sovereign King of Speech, vastly and greatly proclaims that the Nature of all Dharmas is like empty space, perfectly fulfilled and pure.

The Dharma-Realm Wisdom-Treasury Mantra is: "A" [A]

_At that time, the Vajra-Fist Bodhisattva-Mahāsattva and the Vajra-Hand Bodhisattva-Mahāsattva, joyful and elated, reverently with palms joined, gazed upon the Tathāgata. The Buddhas, the Noble Assembly, and the Great Secret King rejoiced together and extolled the vast and great Place of Enlightenment.

At that time, the Buddha Śākyamuni (Śakya-muṇi-buddha) praised the Vajra-Fist Bodhisattva and the Vajra-Hand Bodhisattva, saying: "Excellent! Excellent! You are able to reveal the supreme and secret Name-and-Meaning of all the Buddhas that Mañjuśrī has spoken, benefiting and bringing peaceful joy to all sentient beings. You, before long, will attain Anuttarā-samyaksaṃbodhi (Anuttarā-samyaksaṃbuddhi: Supreme, Perfect, Equal, Right Enlightenment), attain great liberation, and within the net of illusion become Great Teaching Masters. Using the marvelous, profound, and pure meaning, you will open, reveal, and guide the way, causing all sentient beings to enter into the realm of the Buddha. Now I bear witness to the supreme Name-and-Meaning that you have spoken.

This Sūtra, within the sixteen thousand Treasuries of the Wisdom of the Great Secret Teaching, in due sequence pours forth as the Samādhi-Wheel (Samādhi-cakra), overcoming and subduing the foe of Māra, dispelling the afflictions, liberating all sentient beings, departing far from saṃsāra, and reaching the shore of Enlightenment (Bodhi)."

THE SŪTRA OF THE MOST VICTORIOUS NAME-AND-MEANING SPOKEN BY MAÑJUŚRĪ _LOWER SCROLL (End)