Chinese
身不可久得。 愚騃离慧明， 不要谓常要， 觉此悉本无， 故号曰为佛。 分别无明慧， 自然不有形， 逮得大圣智， 故名曰为佛。 过去所兴想， 分别学无想， 晓众想无处， 不为念所惑。 觉知往古色， 无生不有处， 愚者为想惑， 计色无所成。 分别色本无， 不可得根源， 不着一切法， 则无有痛痒。 晓想譬如幻， 无物不有形， 已分别斯慧， 一切法如是。 总持无所行， 一切身无古， 空义非有御， 故身不可得。 人身不坚要， 若如芭蕉树， 悉分别此义， 故号曰为佛。 其识自然空， 计身无有内， 外亦不可获， 识之何等类。 睹识无所有， 一切法亦然， 不得处形貌， 究竟不可获。 识之所知然， 计本悉等寂， 若了晓想者， 则莫有所见。 明不作是观， 一切人亦然， 群生萌类同， 以故无能知。 自然不有启， 诸法无所行， 一切莫有受， 人法亦俱然。 一切法忍过， 觉了未尝生， 无若干放逸， 故号曰为佛。 晓了佛众经， 所经如正谛， 一切法无处， 故名号曰佛。 如空谛法尔， 所觉经 现代汉语译本 身体不可能长久存在。 愚昧无知的人远离智慧光明，不要认为身体是永恒不变的， 觉悟到这一切本来就是空无的，所以被称为佛（Buddha）。 能分辨无明和智慧，自然而然地不执着于有形之物， 获得至高无上的圣智，所以被称为佛。 过去所产生的种种想法，要分辨学习无念的状态， 明白一切想法都没有固定的处所，就不会被念头所迷惑。 觉知过去所存在的色（rupa，物质现象），没有产生也没有存在的处所， 愚昧的人被想法所迷惑，认为色是真实存在的。 能分辨色本来就是空无的，无法找到它的根源， 不执着于一切法（dharma，事物或现象），就不会有痛苦和快乐的感受。 明白想法就像幻象一样，没有实体却能显现出各种形态， 已经分辨出这种智慧，明白一切法都是如此。 总持一切法而不执着于任何行为，明白一切身体都没有永恒的过去， 空性的意义并非由任何主宰者所控制，所以身体是不可得的。 人的身体并不坚固，就像芭蕉树一样虚幻不实， 完全明白这个道理，所以被称为佛。 人的意识（vijnana）自然是空性的，认为身体内部有实体的想法是错误的， 外部也无法获得任何实体，那么意识又属于哪一类呢？ 观察到意识是空无所有的，一切法也是如此， 无法找到它的形状和外貌，最终是不可获得的。 意识所认知的一切，其本质都是寂静平等的， 如果能明白想法的虚幻性，就不会有任何执着和见解。 明智的人不会这样看待问题，一切人也都是如此， 众生和萌芽的生命都是一样的，因此无法真正了解真相。 自然而然地不产生任何执着，诸法（dharma）也没有任何固定的运行方式， 一切都不要执着于接受，人和法都是如此。 能忍受一切法的空性，觉悟到一切法从未真正产生， 没有丝毫的放逸，所以被称为佛。 明白佛所说的经典，所说的都符合真理， 一切法都没有固定的处所，所以被称为佛。 就像空性是真理一样，所觉悟的经典也是如此。
English
English version The body cannot be obtained for long. The foolish and ignorant are far from the light of wisdom, do not think that the body is permanent, Awakening to the fact that all this is originally empty, therefore, it is called Buddha. Being able to distinguish between ignorance and wisdom, naturally not clinging to tangible things, Attaining the supreme wisdom of the sage, therefore, it is called Buddha. The various thoughts that have arisen in the past, one should discern and learn the state of no-thought, Understanding that all thoughts have no fixed place, one will not be deluded by thoughts. Being aware that the rupa (material phenomena) that existed in the past, has neither arisen nor has a place to exist, The foolish are deluded by thoughts, thinking that rupa is real. Being able to discern that rupa is originally empty, and its root cannot be found, Not clinging to all dharmas (things or phenomena), there will be no feelings of pain or pleasure. Understanding that thoughts are like illusions, without substance yet able to manifest various forms, Having discerned this wisdom, understanding that all dharmas are like this. Holding all dharmas without clinging to any action, understanding that all bodies have no eternal past, The meaning of emptiness is not controlled by any ruler, therefore, the body is unattainable. The human body is not firm, like a banana tree, illusory and unreal, Fully understanding this principle, therefore, it is called Buddha. Human consciousness (vijnana) is naturally empty, the idea that there is a substance inside the body is wrong, No substance can be obtained externally either, so to what category does consciousness belong? Observing that consciousness is empty and without anything, all dharmas are also like this, Its shape and appearance cannot be found, and ultimately it is unattainable. All that is perceived by consciousness, its essence is tranquil and equal, If one can understand the illusory nature of thoughts, there will be no clinging or views. The wise do not view the matter this way, and all people are the same, Sentient beings and sprouting life are the same, therefore, they cannot truly understand the truth. Naturally not producing any clinging, dharmas have no fixed way of operating, Do not cling to accepting anything, both people and dharmas are like this. Being able to endure the emptiness of all dharmas, awakening to the fact that all dharmas have never truly arisen, Without the slightest negligence, therefore, it is called Buddha. Understanding the scriptures spoken by the Buddha, what is said is in accordance with the truth, All dharmas have no fixed place, therefore, it is called Buddha. Just as emptiness is the truth, so are the scriptures that are awakened to. -------------------------------------------------------------------------------- 本无， 犹佛道无异， 莫能得根本。 从始发意来， 所因志大道， 则了不有志， 诸法无所获。 何缘发其志， 而慕求圣道？ 其心与道同， 觉了无形类。 吾以故，阿难！ 演出此经耳， 所因讲圣轨， 吾为佛道师。 以斯法像类， 其音号曰佛， 假使作彼教， 乃为求佛道。 则得近正道， 其知是法者， 不复怀二心， 一切法如是。 不疑佛经籍， 则致世最上， 若解此讲者， 普说法若斯。”
Chinese
佛分别说此如来、世尊、佛义之时，则无央数百千人众前白佛言：“吾等除疑，无复结网。所以菩萨因由得名，号之如来、世尊为佛。晓了此法，自逮见心，一切法空，人为之惑。父母、妻子，恋恨、恩情，如来手授深妙之义，其心坚住不复轻发。了不动法，如空不摇，无能震者。如是，世尊！一切诸法无所转移。所以者何？诸法如空。”尔时，无数百千之众稽首佛足，绕圣三匝，则还复坐。 阿惟越致遮经开化品第十四 尔时，有菩萨名诸根常悦，说是颂曰： “众人兴果想， 救济于异念， 平等于实道， 稽首世明智。 常讲说德实， 演果为平等， 得平夷正觉， 稽首世明智。 无数人贪果 现代汉语译本 本性是空无的， 就像佛道一样没有差别，无法追溯其根本。 从最初发愿开始，所追求的是伟大的道， 那时就明白没有执着的念头，一切法都无所得。 为何要发起这样的志愿，而渴求神圣的道呢？ 因为心与道是相同的，觉悟到一切都无形无相。 因此，阿难！我才宣讲这部经， 所讲的是圣者的规范，我是佛道的导师。 以这种法相的类别，其音声被称为佛， 假设以此教导他人，那就是在追求佛道。 这样就能接近正道，那些了解此法的人， 不会再有二心，一切法都是如此。 不怀疑佛经的教义，就能达到世间最上的境界， 如果理解了这些讲解，就能普遍地宣说此法。 当佛分别解释如来（Tathagata，佛的称号之一）、世尊（Bhagavan，佛的称号之一）、佛的含义时，有无数百千人众向佛禀告说：‘我们已经消除了疑惑，不再有束缚。所以菩萨（Bodhisattva，追求觉悟的人）因缘而得名，被称为如来、世尊为佛。明白了此法，自己就能见到本心，一切法都是空性的，人们因此而迷惑。父母、妻子，爱恋、怨恨、恩情，如来亲手传授深奥的道理，他们的心坚定不移，不再轻易动摇。他们理解了不动的法，如同虚空一样不可动摇，没有任何事物可以撼动。是的，世尊！一切诸法都不可转移。这是为什么呢？因为诸法如同虚空。’当时，无数百千人众向佛顶礼，绕佛三匝，然后回到座位。 《阿惟越致遮经》（Avivartikacakra Sutra，不退转法轮经）开化品第十四 当时，有一位菩萨名叫诸根常悦，他说了这样的偈颂： ‘众人执着于果报的念头，救济那些不同的想法， 平等对待真实的道，向世间的明智者顶礼。 常常讲述真实的功德，阐明果报的平等性， 获得平等的正觉，向世间的明智者顶礼。 无数人贪求果报，'
English
English version The essence is non-existent, Just like the Buddha's path, there is no difference, and its root cannot be traced. From the beginning of the aspiration, what is pursued is the great path, Then it is understood that there is no attachment to thoughts, and all dharmas are unattainable. Why initiate such a vow, and yearn for the sacred path? Because the mind and the path are the same, realizing that everything is formless and without appearance. Therefore, Ananda! I am expounding this sutra, What is spoken is the norm of the saints, I am the teacher of the Buddha's path. With this kind of Dharma appearance, its sound is called Buddha, If one teaches others with this, then that is seeking the Buddha's path. In this way, one can approach the right path, those who understand this Dharma, Will no longer have a dual mind, all dharmas are like this. Without doubting the teachings of the Buddhist scriptures, one can reach the highest state in the world, If one understands these explanations, one can universally proclaim this Dharma. When the Buddha separately explained the meanings of Tathagata (one of the titles of the Buddha), Bhagavan (one of the titles of the Buddha), and Buddha, countless hundreds and thousands of people reported to the Buddha: 'We have eliminated our doubts and are no longer bound. Therefore, Bodhisattvas (those who seek enlightenment) are named because of their causes, and are called Tathagata, Bhagavan, and Buddha. Having understood this Dharma, one can see one's own mind, all dharmas are empty, and people are confused by this. Parents, wives, love, resentment, and affection, the Tathagata personally imparts profound principles, and their hearts are firm and no longer easily shaken. They understand the immovable Dharma, like the void, unshakable, and nothing can shake it. Yes, World Honored One! All dharmas are unchangeable. Why is this? Because all dharmas are like the void.' At that time, countless hundreds and thousands of people bowed to the Buddha's feet, circled the Buddha three times, and then returned to their seats. Avivartikacakra Sutra (The Sutra of the Non-Retrogressing Wheel) Chapter Fourteen on Enlightenment At that time, there was a Bodhisattva named 'Always Joyful Roots', who spoke this verse: 'People are attached to the thought of karmic results, saving those with different ideas, Treating the true path equally, bowing to the wise one of the world. Constantly speaking of true merits, explaining the equality of karmic results, Attaining equal and right enlightenment, bowing to the wise one of the world. Countless people are greedy for karmic results,' -------------------------------------------------------------------------------- ， 猗行众生实， 佛悉度此等， 稽首世明智。 说法无差特， 所住而正均， 觉诸法平等， 稽首世明智。 人多慕德果， 勖勉令不着， 解脱众颠倒， 稽首世明智。 所兴德具足， 使众坚住道， 成就一切德， 稽首世明智。”
Chinese
于是，诸根常悦菩萨说偈赞佛已，绕佛三匝，去佛不远瞻圣尊颜，不以为厌，心开意悦。 于是，莲华首藏菩萨即从座起，莲华散佛已，赞曰： “众人皆怀想， 度脱诸所著， 永离于恐惧， 稽首上能仁。 寂除一切处， 说法无境界， 英雄超诸受， 稽首上能仁。 尊解诸法空， 自然无坚固， 平等法越难， 稽首上能仁。 断除诸根株， 众生着尘劳， 勉济使无畏， 稽首上能仁。 无恐而不惧， 为大师子吼， 超度诸境界， 稽首上能仁。 无有众忧患， 戚恼已永尽， 心除远凶害， 稽首上能仁。” 莲华首藏菩萨大士赞佛已讫，即白佛言：“若人行此，当为作礼。最后世时，闻是深经，智慧明达，未曾恐惧。” 复有菩萨名离欲迹，前白佛言：“假使有人闻此深经欢喜信者，则谓明智，当以华香夙夜供养。” 复有菩萨号曰广心， 现代汉语译本 ‘依循众生实相，佛陀悉皆度化他们，我顶礼世间最明智者。 说法没有差别，所住之处皆平等，觉悟诸法平等性，我顶礼世间最明智者。 人们大多羡慕功德果报，佛陀劝勉他们不要执着，解脱一切颠倒妄想，我顶礼世间最明智者。 所兴起的功德圆满具足，使众生坚定安住于道，成就一切功德，我顶礼世间最明智者。’ 于是，诸根常悦菩萨说完偈颂赞叹佛陀后，绕佛三圈，在离佛不远的地方瞻仰佛陀的圣颜，不感到厌倦，心中开朗喜悦。 于是，莲华首藏菩萨即从座位起身，向佛散花后，赞叹道： ‘众人皆怀有愿望，度脱一切执着，永远远离恐惧，我顶礼至高无上的能仁（佛的称号）。’ ‘寂静消除一切处，说法没有界限，英雄超越一切感受，我顶礼至高无上的能仁。’ ‘尊者了悟诸法皆空，自然没有坚固性，平等之法超越一切困难，我顶礼至高无上的能仁。’ ‘断除一切烦恼的根源，众生执着于尘世劳苦，勉力救济使他们无所畏惧，我顶礼至高无上的能仁。’ ‘没有恐惧也不害怕，发出如狮子般的吼声，超脱一切境界，我顶礼至高无上的能仁。’ ‘没有一切忧患，忧愁烦恼已永远消尽，心中远离凶险灾害，我顶礼至高无上的能仁。’ 莲华首藏菩萨大士赞叹佛陀完毕后，即对佛说：‘如果有人修行此法，应当为他作礼。在末法时代，听到这部甚深经典，智慧明达，不会感到恐惧。’ 又有菩萨名为离欲迹，上前对佛说：‘假使有人听到这部甚深经典，欢喜信受，就可称为明智之人，应当用鲜花和香在早晚供养。’ 又有菩萨名为广心，
English
English version 'Following the true nature of beings, the Buddha liberates all of them, I bow to the world's most wise one.' 'The Dharma teaching is without distinction, the place where one dwells is equal, realizing the equality of all dharmas, I bow to the world's most wise one.' 'People mostly admire the fruits of merit, the Buddha encourages them not to be attached, liberating all delusions, I bow to the world's most wise one.' 'The merits that arise are complete and perfect, enabling beings to firmly abide in the path, accomplishing all merits, I bow to the world's most wise one.' Then, Bodhisattva Sarvendriyapriti, having praised the Buddha with verses, circumambulated the Buddha three times, and gazed upon the holy countenance of the Buddha not far away, without feeling weary, his heart opened and joyful. Then, Bodhisattva Padmagarbha arose from his seat, scattered flowers upon the Buddha, and praised, saying: 'All beings cherish aspirations, to be liberated from all attachments, to be forever free from fear, I bow to the supreme Sage (another name for Buddha).' 'Tranquility eliminates all places, the Dharma teaching has no boundaries, the hero transcends all sensations, I bow to the supreme Sage.' 'The Venerable one understands that all dharmas are empty, naturally without solidity, the equal Dharma transcends all difficulties, I bow to the supreme Sage.' 'Cutting off the roots of all afflictions, beings are attached to worldly labors, striving to save them and make them fearless, I bow to the supreme Sage.' 'Without fear or dread, roaring like a lion, transcending all realms, I bow to the supreme Sage.' 'Without any worries, sorrows and afflictions are forever exhausted, the mind is far from danger and harm, I bow to the supreme Sage.' After Bodhisattva Padmagarbha finished praising the Buddha, he said to the Buddha: 'If someone practices this, they should be paid homage. In the last age, hearing this profound sutra, with wisdom and understanding, they will not feel fear.' Another Bodhisattva named Viraktachihna came forward and said to the Buddha: 'If someone hears this profound sutra and joyfully believes in it, they can be called wise, and should offer flowers and incense in the morning and evening.' Another Bodhisattva named Vistritachitta, --------------------------------------------------------------------------------