Chinese
空性的法理能够完全领悟， 因大悲心怜悯一切众生故， 以极其善巧的因缘和合力， 我今于此大法会之中宣讲， 教法能使他们明了空性之义。 应知此身犹如空旷之村落， 六根如六王互不相识而居。 六境如盗贼各自占据一方， 彼此互不相识亦是如此般。 眼根恒常观视诸色相， 耳根不间断地倾听美妙音声， 鼻根持续不断地嗅闻各种香气， 舌根恒常品尝美味之佳肴， 身根领受柔软细滑之触感， 意根领悟诸法不觉疲厌。 此六根追随外境之显现， 各自于自境生起清净之想。 识如幻术所变非真实存在， 因欲寻觅而于根处不得见。 譬如一人奔走于空旷村落， 六识游走于六根亦是如此。 心随逐于一切寻觅之境地， 以根为依凭，以境为目标，以事物为所识， 恒常贪恋色声香味触， 修行佛法片刻亦不能安住。 因缘如是，六根随处奔走， 犹如飞鸟翱翔于天空无阻碍。 感官作为所依，依赖于它， 才能对外境进行识别。 此身无知亦无造作者， 自性不稳固，依赖于因缘而成就。 由非真实之分别念所生起， 如幻轮般受业力所支配。 地水火风共同构成此身， 因缘各异，获得不同结果。 虽共处一处，却相互损害， 犹如四毒蛇共居一盒中。 四大元素如四条毒蛇，自性各异， 虽共处一处，亦有高低之分。 上下游走，身体无处不遍布， 这些最终都将走向衰败之法。 此四种毒蛇的形态中， 土水二蛇大多向下沉降。 火风二蛇自性轻盈， 此不调和会导致多种疾病产生。 心与识依存于此身， 造作各种善恶之业， 因而流转于天人及三恶道中， 依业力之强弱而行。
English
The Dharma of emptiness will be fully understood, Because of great compassion for all sentient beings, With extremely skillful causes and conditions, I am now proclaiming in this great Dharma assembly, The teachings will enable them to clearly understand the meaning of emptiness. This body should be known as like an empty village, The six senses are like six kings residing without knowing each other. The six objects are like thieves each occupying a territory, They do not recognize each other, just like that. The eye sense constantly gazes at forms, The ear sense continuously listens to pleasant sounds, The nose sense constantly smells various fragrances, The tongue sense always tastes delicious flavors, The body sense receives soft and smooth sensations, The mind sense comprehends the Dharma without weariness. These six senses follow the appearance of external objects, Each generates pure thoughts in its own realm. Consciousness is like an illusion, not truly existent, Seeking it at the senses, it cannot be found. Like a person running in an empty village, The six consciousnesses wander in the six senses in the same way. The mind follows all places of seeking, Taking the senses as support, the objects as targets, and things as what is known, Constantly craving for forms, sounds, smells, tastes, and touch, It cannot abide in the practice of Dharma even for a moment. Causes and conditions being such, the six senses run everywhere, Like a bird flying in the sky without obstruction. The senses act as a support, relying on them, One can then recognize external objects. This body is without knowledge and without a creator, Its nature is unstable, relying on causes and conditions to be accomplished. Born from unreal discriminations, Like a magic wheel, it is governed by the power of karma. Earth, water, fire, and wind together constitute this body, Different causes and conditions yield different results. Although dwelling together, they harm each other, Like four poisonous snakes residing in one box. The four great elements are like four poisonous snakes, each with a different nature, Although dwelling together, there are high and low. Moving up and down, the body is pervaded everywhere, These will eventually go to the Dharma of decay. Among these four forms of poisonous snakes, The two snakes of earth and water mostly sink downwards. The two snakes of fire and wind are light in nature, This disharmony will cause many diseases to arise. The mind and consciousness reside in this body, Creating various good and bad deeds, Therefore, they transmigrate to gods, humans, and the three lower realms, Acting according to the strength of karma.
Chinese
此身乃是领受之物。 与疾病相遇，此身终将死亡。 粪尿不净，一切皆充满。 腐烂发臭，虫蚀啃噬，令人不悦。 抛弃于尸陀林，犹如朽木般腐烂。 你们的诸法，应如是观。 为何执着于我与众生存在？ 诸法皆会耗尽，故为无常。 一切皆由无明之缘的力量所生。 四大种并不真实，因此， 并非真实存在，自性无生。 因此，四大种的体性为空性。 应知这些皆为空性，并不真实。 无明的自性，本初即不存在。 并非众多因缘之力所依赖的集合。 于一切时中，以正见观之为空性。 因此我说其为无明。 行、识以因缘而有名色存在。 六处与触受随之而生。 因渴爱、取、有、生而生老死， 故忧悲苦恼、喧嚣争斗随之而来。 种种痛苦，恶业缠绕，如刺在身。 于轮回中流转，无有边际。 自性非有，体性本空， 却生起不如理的分别念。 我已彻底断除一切烦恼， 恒常显现真实智慧之因。 了知五蕴如空屋， 故寻求解脱之真实处。 我已开启甘露之都的大门， 已展示充满甘露的宝器。 获得真实甘露之味后， 恒常布施甘露于众生。 我已敲响神圣的法鼓， 我已吹响殊胜的法螺。 我已点燃伟大的法灯， 我已降下神圣的法雨。 彻底战胜烦恼之敌， 树立无上之法幢。 从轮回之海中救度愚昧的众生， 我已关闭三恶道之门。 烦恼之火焚烧众生， 对于无有怙主与救护者， 以清凉甘露令彼等满足， 平息身心之痛苦。 因此，我于无量劫中， 恭敬供养如来。 严守戒律，趋向菩提， 故于法身安乐之处寻求解脱。
English
This body is something to be taken. Encountering illness, this body will eventually die. Filled with all kinds of impurities like feces and urine. Rotting and decaying, tormented by worms, it becomes unpleasant to look at. Abandoned in the charnel ground, it becomes like rotten wood. You should view all phenomena in this way. Why cling to the existence of self and sentient beings? All phenomena will eventually be exhausted, hence they are impermanent. Everything arises from the power of ignorance. The great elements are not truly real, therefore, They are not truly existent, their nature is unborn. Therefore, the essence of the great elements is said to be emptiness. Know that these are empty and not truly real. The nature of ignorance does not exist from the very beginning. It does not exist as a collection dependent on many causes and conditions. In all times, it is empty of true perception. Therefore, I say it is ignorance. Action and consciousness exist because of conditions, hence name and form exist. The six sense bases and contact arise subsequently. Because of craving, grasping, existence, and birth, old age and death arise, Therefore, sorrow, lamentation, and strife follow. Various sufferings, evil deeds constantly entwine like a thorn. Revolving in samsara, there is no limit or time. Although self-nature is non-existent and essence is empty, Improper conceptualizations arise. I have completely abandoned all afflictions, Constantly manifesting the cause of true wisdom. Realizing that the five aggregates are like an empty house, Therefore, I seek the true place of liberation. I have opened the gate of the city of nectar, I have shown the vessel filled with abundant nectar. Having attained the taste of true nectar, I constantly bestow nectar upon all beings. I have struck the sacred great drum of Dharma, I have blown the supreme great conch of Dharma. I have lit the great lamp of Dharma, I have sent down the sacred great rain of Dharma. Having completely defeated the enemies of afflictions, I raise the supreme banner of Dharma. I liberate ignorant beings from the ocean of samsara, I have closed the gates of the three lower realms. The fire of afflictions burns sentient beings, To those who have no protector or refuge, I satisfy them with cool nectar, Pacifying the suffering of body and mind. Therefore, for countless eons, I have respectfully made offerings to the Tathagatas. Strictly upholding the precepts, striving for enlightenment, Therefore, I seek liberation in the blissful realm of the Dharmakaya.
Tibetan
།གཞན་ལ་མིག་དང་རྐང་ལག་རྣ་བ་དང་། །བུ་དང་ཆུང་མ་བྲན་བཏང་ཕངས་པ་མེད། །ནོར་དང་རིན་ཆེན་བདུན་གྱི་རྒྱན་ཕྲེང་དག །སློང་བ་དག་ལ་ཐམས་ཅད་ཡོངས་སུ་བཏང་། །བཟོད་སོགས་ཕ་རོལ་ཕྱིན་པ་ཀུན་བསྒོམས་པས། །ས་བཅུ་ཡོངས་རྫོགས་ཡང་དག་མངོན་སངས་རྒྱས། །དེ་ཕྱིར་ང་ནི་ཐམས་ཅད་མཁྱེན་བརྗོད་ཀྱང་། །སེམས་ཅན་གང་ཡང་གཞལ་བར་ནུས་པ་མེད། ། གལ་ཏེ་སྟོང་གསུམ་སྟོང་ཆེན་འཇིག་རྟེན་ཁམས། །ས་ཆེན་འདི་ལས་སྐྱེས་པའི་དངོས་རྣམས་དང་། །ནགས་ཚལ་ལྗོན་ཤིང་སཱ་ལུ་ཏིལ་རྣམས་དང་། །འོད་མ་ལ་སོགས་ཡལ་ག་ཇི་སྙེད་པ། །འདི་ལ་སོགས་པའི་དངོས་པོ་བཅད་གཏུབས་ཏེ། ཐམས་ཅད་རྡུལ་ཕྲན་ཕྱེ་མར་བྱས་ པ་དག །གང་ནི་བསྡུས་སྤུངས་ཚད་ནི་ཤེས་དཀའ་དང་། །དེ་བཞིན་ནམ་མཁའི་ཁམས་ནི་གང་བ་ཡི། །ཕྱོགས་བཅུའི་ཞིང་རྣམས་དག་ནི་ཐམས་ཅད་ན། །སྟོང་གསུམ་སྟོང་ཆེན་འཇིག་རྟེན་ཇི་སྙེད་པའི། །ས་རྣམས་རྡུལ་གྱི་ཕྱེ་མར་བྱས་གྱུར་ན། ། རྡུལ་གྱི་ཚད་ནི་བགྲང་བར་མི་ནུས་པས། །སེམས་ཅན་ཐམས་ཅད་ཤེས་པ་ཅི་ཡོད་པ། །ཤེས་པ་དེ་ཀུན་མི་གཅིག་རབ་བྱིན་ནས། །འདི་ལྟར་དེ་ཡི་ཤེས་པ་ཚད་མེད་པས། །རྡུལ་ཕྲན་དེ་ཡི་གྲངས་ནི་ཤེས་རུང་ཡང་། །བཅོམ་ལྡན་ཐུབ་པས་སྐད་ཅིག་གང་མཁྱེན་པ། ། ཤེས་ལྡན་དེ་དག་ལྷན་ཅིག་གཞལ་བཅུག་ན། །བསྐལ་པ་བྱེ་བ་མང་པོའི་གྲངས་སྙེད་དུ། །ཆུང་ཟད་ཙམ་ཡང་བརྩི་ཞིང་ཤེས་མི་ནུས། །དེའི་ཚེ་འཁོར་མང་པོ་རྣམས་བཅོམ་ལྡན་འདས་ཀྱིས་སྟོང་པ་ཉིད་ཀྱི་རང་བཞིན་ཟབ་མོ་འདི་ལྟ་བུ་བཀས་བཤད་པ་ཐོས་པ་དང་། སེམས་ཅན་ཚད་མེད་པ་སྙེད་འབྱུང་བ་ཆེན་པོ་བཞི་དང་། ཕུང་པོ་ལྔ་པོ་དག་རང་བཞིན་ཉིད་ཀྱིས་སྟོང་པ་དང་། དབང་པོ་དྲུག་དང་ཡུལ་དྲུག་པོ་དག་ཡང་དག་པ་མ་ཡིན་པས་འཆིང་བ་བསྐྱེད་པར་མངོན་པར་རྟོགས་པར་གྱུར་ནས། འཁོར་བ་ཡོངས་སུ་སྤངས་ཏེ། ངེས་པར་འབྱུང་བ་ཡང་དག་པར་སྒྲུབ་པར་སྨོན་ལམ་བཏབ་ནས་ཤིན་ཏུ་དང་བའི་སེམས་ཀྱིས་རབ་ཏུ་དགའ་བར་གྱུར་པས་ཇི་སྐད་བསྟན་པ་བཞིན་དུ་གུས་པས་སྤྱོད་པར་གྱུར་ཏོ། །གསེར་འོད་དམ་པ་མཆོག་ཏུ་རྣམ་པར་རྒྱལ་བའི་མདོ་སྡེའི་རྒྱལ་པོ་ལས་སྟོང་པ་ཉིད་ཀྱི་རང་བཞིན་བསྟན་པའི་ལེའུ་སྟེ་དགུ་པའོ།། །།དེ་ནས་ལྷའི་བུ་མོ་ཡིད་བཞིན་རིན་ཆེན་འོད་འཕྲོ་འཁོར་མང་པོའི་ནང་དུ་ཆོས་ཟབ་མོ་ཐོས་པས་དགའ་མགུ་རངས་པར་གྱུར་ནས་སྟན་ལས་ལངས་ཏེ་བླ་གོས་ཕྲག་པ་གཅིག་ལ་གཟར་ནས་པུས་མོ་གཡས་པའི་ལྷ་ང་ས་ལ་བཙུགས་ཏེ་གུས་པས་ཐལ་མོ་སྦྱར་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ
Chinese
捨棄給他人眼、足、耳， 布施兒女妻僕亦無吝惜。 珍寶財物七寶之鬘等， 悉皆施與所有乞求者。 修持忍等一切波羅蜜多故， 十地圓滿現證正等覺。 是故我雖宣說一切智， 然亦不能衡量任何有情。 假若三千大千世界中， 此大地所生一切事物， 森林樹木油麻芝麻等， 以及光芒等所有枝幹， 如是等物切割砍碎後， 一切磨成微塵粉末之量， 聚集堆積亦難知其量， 如是充滿虛空之自性， 十方所有一切諸剎土中， 所有三千大千世界之大地， 若皆磨成微塵之粉末， 微塵之量亦不能數盡故， 所有有情一切所有之智慧， 所有彼等智慧皆賦予一人， 如是彼之智慧雖無量， 然彼微塵之數猶可得知， 然薄伽梵能仁於一剎那間所知， 若令所有智者共同衡量之， 縱經無數百千俱胝劫， 亦不能計數知其少分量。 爾時眾多眷屬眾聽聞薄伽梵開示如是甚深空性之自性，以及無量有情了悟四大與五蘊自性本空，並了知六根與六境由非真實而生束縛，遂皆捨棄輪迴，發願真實成就出離，並以極其歡喜之心生大歡悅，如所教示般恭敬奉行。 《金光明經》最勝王經中所述，開示空性自性之第九品。 其後，天女如意寶光於眾多眷屬之中，聽聞甚深妙法而心生歡喜踴躍，遂從座而起，偏袒一肩，右膝著地，恭敬合掌，向薄伽梵如是稟白
English
Giving away eyes, feet, ears to others, Giving away children, wives, servants without regret. Gems, wealth, garlands of the seven precious things, Giving all completely to those who beg. Having meditated on all the perfections such as patience, Perfectly and completely awakened to the ten bhumis. Therefore, although I speak of omniscience, I am not able to measure any sentient being. If in the three thousand great thousand world realms, All things born from this great earth, Forests, trees, sesame, and flax, And as many branches as there are of light and so on, Having cut and chopped these and other things, All ground into fine dust particles, The amount that is gathered and piled up is difficult to know, Likewise, the nature of space is filled, In all the ten directions of the fields, All the lands of as many three thousand great thousand worlds, If all the lands were ground into dust particles, The amount of dust could not be counted, Whatever knowledge all sentient beings have, If all that knowledge were given to one person, Thus, although that person's knowledge is immeasurable, The number of those dust particles could still be known, But what the Bhagavan, the Able One, knows in a single instant, If those knowledgeable ones were made to measure it together, Even in the number of many hundreds of thousands of millions of kalpas, They would not be able to calculate and know even a small amount. At that time, many entourages, having heard the Bhagavan explain such a profound nature of emptiness, and countless sentient beings realizing that the four great elements and the five aggregates are empty by their very nature, and realizing that the six senses and the six objects create bondage because they are not real, then completely abandoning samsara, they made aspirations to truly accomplish liberation, and with a very joyful mind, they became greatly delighted, and respectfully practiced as they had been taught. The ninth chapter, which explains the nature of emptiness, from the King of Sutras, the Supreme Golden Light Sutra. Then, the goddess Wish-fulfilling Jewel Light, in the midst of many entourages, having heard the profound Dharma, became joyful and elated, and rising from her seat, baring one shoulder, placing the kneecap of her right knee on the ground, respectfully joining her palms, she spoke thus to the Bhagavan.