Chinese
威德、大慈悲故，来现我前，即应启请：‘唯愿世尊为我演说如来不思议境界大三昧法。’若闻如来一切所说，应决定信，勿生疑惑，即于是处得此三昧。若先业障不能问者，则应思惟：‘一切诸法，如幻、如焰、如翳、如影、如像、如梦，如是谛观法性空寂。然知如来了一切法，皆如幻梦，如来自性非幻、非梦，犹如虚空，能以智悲出现我前，愿为我放大悲青光，灭除众苦。’时佛即为放眉间光，名曰青焰，其光才照，诸苦销除，即坐证得法光明忍，悉能了达无量三昧。第七日夜，梦见如来为授阿耨多罗三藐三菩提记。若知所见是形像者，应思诸佛及诸众生皆亦如像，但随想见，无实体性。既知如来如幻、如化、如梦、如焰，如是自然现前见佛，亦如梦中，无实可得，非生而生、非灭而灭、非去而去、非识而识、非有为而现诸行、非言说而演诸法、非我、非寿、非众生、非养育、非趣生、非想、非作、非知、非食，非即蕴、非在蕴、而示诸蕴，乃至界处亦复如是。一切非有，亦复非无，是故诸佛及一切法，真实平等，皆同一相，如阳焰等。一切众生诸佛及土，皆唯自心识想所现。识想为缘，所生诸色，毕竟非有。如来已离一切识想，是故不应以色像见。知所见像，随想生故，乃至虚空毛端量处一切真佛，皆亦如是， 现代汉语译本 以佛陀的威德和大慈悲的力量，他会显现在我面前，我应该立即祈请：‘唯愿世尊为我演说如来不可思议境界的大三昧法。’如果听到如来所说的一切，应该坚定地相信，不要产生疑惑，这样就能立刻在此处获得这种三昧。如果因为先前的业障而不能提问，就应该这样思惟：‘一切诸法，都像幻象、像火焰、像眼翳、像影子、像图像、像梦境一样，这样如实地观察法性的空寂。’然后要知道如来已经明了一切法，都像幻象和梦境一样，而如来的自性不是幻象，也不是梦境，就像虚空一样，能够以智慧和慈悲显现在我面前，愿为我放出大悲的青光，灭除一切痛苦。’这时佛陀就会从眉间放出光芒，名为青焰，这光芒一照，一切痛苦都消除了，立刻就坐证得法光明忍，完全能够通达无量的三昧。第七天晚上，梦见如来为我授记阿耨多罗三藐三菩提（无上正等正觉）。如果知道所见的是形像，就应该思惟诸佛和一切众生也都是像，只是随着想法而显现，没有实体。既然知道如来像幻象、像变化、像梦境、像火焰一样，这样自然地在眼前见到佛，也像在梦中一样，没有真实可得的，不是生而生，不是灭而灭，不是去而去，不是识而识，不是有为而显现诸行，不是言说而演说诸法，不是我，不是寿命，不是众生，不是养育，不是趣生，不是想，不是作，不是知，不是食，不是即蕴，不是在蕴，而示现诸蕴，乃至界处也是这样。一切都不是有，也不是无，所以诸佛和一切法，真实平等，都同一相，像阳焰一样。一切众生、诸佛和国土，都只是自己心识的显现。心识为缘所产生的诸色，毕竟不是真实存在的。如来已经远离了一切心识，所以不应该以色像来见。知道所见的像，是随着想法而产生的，乃至虚空毛端那样微小的地方，一切真佛也都是这样。
English
English version By the power of the Buddha's majestic virtue and great compassion, he will appear before me, and I should immediately request: 'May the World Honored One explain to me the great Samadhi Dharma of the inconceivable realm of the Tathagata.' If one hears all that the Tathagata speaks, one should firmly believe it, without any doubt, and thus one will immediately attain this Samadhi. If, due to past karmic obstacles, one cannot ask, then one should contemplate: 'All dharmas are like illusions, like flames, like eye diseases, like shadows, like images, like dreams; thus, truly observe the emptiness of the nature of dharmas.' Then know that the Tathagata has understood all dharmas, which are like illusions and dreams, while the Tathagata's own nature is neither illusion nor dream, but like empty space, able to appear before me with wisdom and compassion, wishing to emit the great compassionate blue light for me, extinguishing all suffering.' At this time, the Buddha will emit light from between his eyebrows, called the blue flame, and as soon as this light shines, all suffering will be eliminated, and one will immediately sit and attain the Dharma Light Endurance, fully able to understand immeasurable Samadhis. On the seventh night, one will dream of the Tathagata bestowing the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If one knows that what is seen is an image, one should contemplate that all Buddhas and all sentient beings are also like images, appearing only according to one's thoughts, without any substantiality. Since one knows that the Tathagata is like an illusion, like a transformation, like a dream, like a flame, thus naturally seeing the Buddha appear before one is also like being in a dream, with nothing real to be obtained, not born of birth, not extinguished of extinction, not gone of going, not known of knowing, not with action manifesting all actions, not with speech expounding all dharmas, not self, not lifespan, not sentient beings, not nurturing, not going to birth, not thought, not action, not knowing, not eating, not being the aggregates, not in the aggregates, yet showing the aggregates, and even the realms and places are also like this. Everything is neither existent nor non-existent, therefore all Buddhas and all dharmas are truly equal, all of the same form, like a mirage. All sentient beings, Buddhas, and lands are all manifestations of one's own mind consciousness. The various forms produced by consciousness as a condition are ultimately not real. The Tathagata has already departed from all consciousness, therefore one should not see him through forms. Knowing that the image seen arises according to one's thoughts, even in a space as small as the tip of a hair, all true Buddhas are also like this. --------------------------------------------------------------------------------
Chinese
犹如虚空，平等无异。若我分别即见于佛，若离分别即无所见，自心作佛，离心无佛，乃至三世一切诸佛，亦复如是，皆无所有，唯依自心。菩萨若能了知诸佛及一切法，皆唯心量，得随顺忍，或入初地，舍身速生妙喜世界，或生极乐净佛土中，常见如来，亲承供养。” 尔时，德藏菩萨复白普贤菩萨言：“若有众生闻此法门，受持、读诵、解说、书写，得几所福？” 普贤菩萨言：“佛子谛听！若有人能摄三界中一切众生，令脱生死得阿罗汉，一一罗汉各于百劫，以天上妙衣服、卧具、饮食、汤药种种供养；般涅槃后，一一复为起七宝塔，恭敬供养。若复有人一百劫中，净持禁戒，或修忍辱、精进、禅定，是人虽复得无量福，不如有人闻此法门尊重信受，不生毁谤，其福胜彼，速成正觉。” 是时，十方一切刹土无量诸佛，皆自现身，赞普贤菩萨言：“善哉，善哉！佛子！如汝所说。” 时释迦牟尼如来，从其面门放无量色光，遍照三有，雨种种花，诸妙音乐不鼓自鸣，大地微动。于光中，而说偈言： “若闻此法心清净， 得诸地定陀罗尼， 戒忍自在神通力， 速证无上佛菩提。 转未曾有妙法轮， 亦如过去大仙等， 于一念中摄多劫， 一尘普现无量刹。 无 现代汉语译本：如同虚空一般，平等而无差别。如果我执着于分别，就会看到佛；如果我放下分别，就什么也看不到。自心造就佛，离开自心就没有佛。乃至过去、现在、未来一切诸佛，也都是如此，他们都没有实体，只是依存于自心。菩萨如果能够了知诸佛和一切法都只是心的显现，就能获得随顺忍（一种对真理的顺应和接受），或者进入初地（菩萨修行阶位的第一个阶段），舍弃肉身迅速往生到妙喜世界，或者往生到极乐净佛土中，常常见到如来，亲自接受供养。 当时，德藏菩萨又问普贤菩萨：‘如果有众生听闻这个法门，能够受持、读诵、解说、书写，会得到多少福报呢？’ 普贤菩萨说：‘佛子，仔细听！如果有人能够度化三界（欲界、色界、无色界）中的一切众生，让他们脱离生死，证得阿罗汉果（小乘佛教的最高果位），并且让每一位阿罗汉在百劫（极长的时间单位）中，都用天上最美好的衣服、卧具、饮食、汤药等各种物品来供养；在他们般涅槃（佛教的死亡）之后，又为每一位阿罗汉建造七宝塔，恭敬供养。如果还有人在一百劫中，清净地持守戒律，或者修习忍辱、精进、禅定，这个人虽然也能得到无量的福报，但是不如有人听闻这个法门，尊重并相信接受，不产生毁谤，他的福报胜过前者，能够迅速成就正觉（佛的觉悟）。’ 这时，十方一切刹土（佛所教化的世界）中无量的诸佛，都亲自显现身形，赞叹普贤菩萨说：‘说得好，说得好！佛子！正如你所说。’ 当时，释迦牟尼如来从他的面门放出无量光芒，照遍三有（欲有、色有、无色有），降下各种各样的花朵，各种美妙的音乐不敲自鸣，大地微微震动。在光芒中，说出偈语： ‘如果听闻这个法门，内心清净，就能得到诸地（菩萨修行的各个阶段）的禅定和陀罗尼（总持一切法的能力），戒律、忍辱自在，拥有神通力，迅速证得无上的佛菩提（佛的智慧）。转动前所未有的微妙法轮（佛法的教导），也像过去的大仙一样，在一念之间摄取多劫，一粒微尘中普遍显现无量的刹土。’
English
English version: Like the void, it is equal and without difference. If I cling to distinctions, I will see the Buddha; if I let go of distinctions, I will see nothing. The mind creates the Buddha; apart from the mind, there is no Buddha. Even all the Buddhas of the past, present, and future are the same; they have no substance, but rely solely on the mind. If a Bodhisattva can understand that all Buddhas and all dharmas are merely manifestations of the mind, they will attain the 'acceptance of accordance' (a state of acceptance and understanding of the truth), or enter the first Bhumi (the first stage of a Bodhisattva's path), abandon their physical body and quickly be reborn in the World of Wonderful Joy, or be reborn in the Pure Land of Ultimate Bliss, where they will constantly see the Tathagata and personally receive offerings. At that time, Bodhisattva Virtue Treasury asked Bodhisattva Universal Worthy again, 'If there are sentient beings who hear this Dharma gate, and can uphold, recite, explain, and write it, how much merit will they obtain?' Bodhisattva Universal Worthy said, 'Child of the Buddha, listen carefully! If someone can gather all sentient beings in the three realms (the desire realm, the form realm, and the formless realm), liberate them from birth and death, and enable them to attain Arhatship (the highest attainment in Hinayana Buddhism), and for each Arhat, for a hundred kalpas (extremely long periods of time), they offer various things such as the finest heavenly clothes, bedding, food, and medicine; after their Parinirvana (Buddhist death), they build seven-jeweled stupas for each Arhat, and make respectful offerings. If there is another person who, for a hundred kalpas, purely upholds the precepts, or cultivates patience, diligence, and meditation, although this person will also obtain immeasurable merit, it is not as great as the merit of someone who hears this Dharma gate, respects and believes in it, and does not slander it. Their merit surpasses the former, and they can quickly attain Right Enlightenment (Buddhahood).' At that time, countless Buddhas from all the lands in the ten directions manifested their bodies and praised Bodhisattva Universal Worthy, saying, 'Excellent, excellent! Child of the Buddha! It is as you have said.' Then, Shakyamuni Tathagata emitted immeasurable rays of light from his face, illuminating the three realms of existence (the realm of desire, the realm of form, and the formless realm), raining down various kinds of flowers, and various wonderful music played without being struck, and the earth trembled slightly. Within the light, he spoke the following verse: 'If one hears this Dharma and their mind becomes pure, they will attain the samadhi and dharani (the power to hold all dharmas) of the various Bhumis (stages of a Bodhisattva's path), the freedom of precepts and patience, and the power of supernatural abilities, and quickly attain the unsurpassed Bodhi (Buddha's wisdom). They will turn the unprecedented wonderful Dharma wheel (the teachings of the Buddha), and like the great sages of the past, in a single thought, they will encompass many kalpas, and in a single mote of dust, they will universally manifest countless lands.'
Chinese
量众生没三界， 诸苦所恼常逼切， 邪见缠缚失正道， 念念皆令得解脱。” 普贤菩萨于此法门，久已证故，为众说时，亿千天人度一切苦，皆于阿耨多罗三藐三菩提得不退转。德藏菩萨及余一切菩萨众会，世间天、龙、阿修罗等，皆大欢喜，信受奉行。 大方广如来不思议境界经 现代汉语译本：观察众生沉溺于三界（欲界、色界、无色界），被各种痛苦所困扰，常常遭受逼迫。 被邪见缠绕束缚，迷失了正确的道路，我愿每一念都让他们得到解脱。 普贤菩萨（象征一切菩萨行愿的代表）对于这个法门，早已证悟，当他为大众宣说时，亿万天人和众生都脱离了一切痛苦，都在阿耨多罗三藐三菩提（无上正等正觉）上得到不退转的境界。 德藏菩萨（具有功德宝藏的菩萨）以及其他一切菩萨众会，世间的天、龙、阿修罗（均为天龙八部护法神）等，都非常欢喜，信受奉行。
English
English version: Observing sentient beings immersed in the Three Realms (the desire realm, the form realm, and the formless realm), constantly afflicted and oppressed by various sufferings. Entangled and bound by wrong views, they have lost the right path. May every thought lead them to liberation. Samantabhadra Bodhisattva (representing the embodiment of all Bodhisattva vows and practices), having long ago realized this Dharma gate, when he expounds it to the assembly, countless heavenly beings and sentient beings are freed from all suffering, and all attain non-retrogression in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Ratnagarbha Bodhisattva (Bodhisattva with a treasure of merits) and all other Bodhisattva assemblies, as well as the worldly gods, dragons, asuras (all part of the eight classes of protectors), and others, all greatly rejoice, believe, accept, and practice accordingly. --------------------------------------------------------------------------------