Chinese
是众相。如来亦尔，由众生故，入于种种威仪行处，一切皆见。然实如来不可称说、无起无尽、无字无声、无有方所、无性无相、无二无行，等真法界非可触对。 “文殊师利！譬如日映须弥山故，四洲众生或见初出、或见日中、或见渐暮、或见初没、或见夜半、或见渐曙；但一日轮，随四天下诸众生见各各不同。日无分别，但由山蔽，自然四洲所见各异。如来亦尔，于一众会，或见如来将成正觉、已成正觉；将入涅槃、已入涅槃；或见成佛已经十年，乃至已经不可说劫；或见涅槃已经十年，乃至已经百千亿劫；或见如来一十、二十，或四十年在世说法；或见法住，或见法灭。然佛曾无异念分别，由众生故，自然有是种种事起。 “文殊师利！譬如大风吹阎浮提，一切草木枝叶纷乱，东西南北或靡或起，草木终无种种分别，但由风故，种种相生。如来亦尔，常无分别，由众生力，于念念中，见有如是无量众行威仪相起，乃至作意，缘诸众生，令尔所劫，得断地狱、畜生、饿鬼、阎罗等趣。 “文殊师利！如来成就如是无量微妙功德。” “文殊师利！如来作意一念所缘，诸大菩萨，无量百千那由他劫，住不思议解脱三昧，不能知其功德边际。 “文殊师利！譬如日轮从大海出，住虚空 现代汉语译本：是（这些）众多的表象。如来也是如此，因为众生的缘故，进入种种威仪的行止之处，一切众生都能看见。然而实际上，如来是不可言说的，没有开始也没有结束，没有文字也没有声音，没有固定的方位，没有自性也没有表象，没有对立也没有行为，等同于真实的法界，是不可触及和对立的。 ‘文殊师利！’譬如太阳照耀须弥山，四大洲的众生有的看见太阳初升，有的看见日当正午，有的看见太阳西斜，有的看见太阳初落，有的看见半夜，有的看见黎明将至；但实际上只有一个太阳，随着四大天下众生的视角不同，所见各不相同。太阳本身没有分别，只是因为山峦的遮挡，自然而然地导致四大洲所见各异。如来也是如此，在同一个法会中，有的看见如来将要成正觉，有的看见如来已经成正觉；有的看见如来将要入涅槃，有的看见如来已经入涅槃；有的看见如来成佛已经十年，乃至已经不可说劫；有的看见如来入涅槃已经十年，乃至已经百千亿劫；有的看见如来在世说法十年、二十年，或者四十年；有的看见佛法住世，有的看见佛法灭亡。然而佛陀从来没有不同的念头和分别，因为众生的缘故，自然而然地产生这些种种的事情。 ‘文殊师利！’譬如大风吹拂阎浮提，一切草木的枝叶纷纷散乱，东西南北有的倾倒有的竖起，草木本身并没有种种分别，只是因为风的缘故，产生种种不同的景象。如来也是如此，常常没有分别，因为众生的力量，在每一个念头中，看见有如此无量众多的行为和威仪的表象产生，乃至发愿，为了众生的缘故，令他们经过那么多的劫数，得以断除地狱、畜生、饿鬼、阎罗等恶道。 ‘文殊师利！’如来成就了如此无量微妙的功德。 ‘文殊师利！’如来一念之间所缘的境界，诸大菩萨，经过无量百千那由他劫，安住于不可思议的解脱三昧之中，也不能知道其功德的边际。 ‘文殊师利！’譬如太阳从大海升起，停留在虚空之中
English
English version: These are the various appearances. The Tathagata is also like this; because of sentient beings, he enters into various dignified conducts, and all can see them. However, in reality, the Tathagata is indescribable, without beginning or end, without words or sounds, without a fixed location, without self-nature or appearance, without duality or action, equal to the true Dharma realm, which cannot be touched or opposed. ‘Manjushri!’ For example, when the sun shines on Mount Sumeru, the sentient beings of the four continents may see the sun rising, or at midday, or gradually setting, or just setting, or at midnight, or gradually dawning; but there is only one sun, and depending on the different perspectives of the sentient beings in the four continents, their perceptions vary. The sun itself has no discrimination, but due to the obstruction of the mountains, the perceptions of the four continents naturally differ. The Tathagata is also like this; in one assembly, some see the Tathagata about to attain enlightenment, some see the Tathagata already enlightened; some see the Tathagata about to enter Nirvana, some see the Tathagata already entered Nirvana; some see the Tathagata having become a Buddha for ten years, or even for incalculable kalpas; some see the Tathagata having entered Nirvana for ten years, or even for hundreds of thousands of billions of kalpas; some see the Tathagata teaching for ten, twenty, or forty years; some see the Dharma abiding, some see the Dharma extinguished. However, the Buddha never has different thoughts or discriminations; because of sentient beings, these various things naturally arise. ‘Manjushri!’ For example, when a great wind blows across Jambudvipa, the branches and leaves of all plants are scattered, some falling and some rising in the east, west, south, and north. The plants themselves have no discrimination, but due to the wind, various appearances arise. The Tathagata is also like this; he is always without discrimination, but due to the power of sentient beings, in every thought, he sees the arising of such immeasurable dignified conducts, and even makes vows, for the sake of sentient beings, to enable them to cut off the paths of hell, animals, hungry ghosts, and Yama after so many kalpas. ‘Manjushri!’ The Tathagata has accomplished such immeasurable and subtle merits and virtues. ‘Manjushri!’ The realm that the Tathagata contemplates in a single thought, even if the great Bodhisattvas dwell in inconceivable liberation samadhi for immeasurable hundreds of thousands of nayutas of kalpas, they cannot know the extent of its merits and virtues. ‘Manjushri!’ For example, the sun rises from the great ocean and dwells in the sky --------------------------------------------------------------------------------
Chinese
中，放无量亿那由他光，遍照一切城邑聚落，破大黑暗，销涸洿池，增长一切草木丛林悉令成熟，发起一切所作事业，光影普入诸河池中，而常未曾离于本事。是日虽无种种分别，自然而有是等事现。如来亦尔，出诸有海，住法虚空，放无量亿智慧光明，遍照十方一切世界，灭诸众生无明翳膜，枯竭一切烦恼浊流，令诸众生善根福慧增长成熟。虽同一时现是众事，亦常湛然本处不动，由佛已离念想分别，自然应现是诸相故。 “文殊师利！若有善男子、善女人，于恒河沙劫，以天上味及天妙衣，施十方界微尘等一切诸佛及声闻众。彼佛灭后，为一一佛遍满十方一一世界，造十方界微尘等塔，其塔皆是阎浮檀金，电光摩尼互相间错。集众光宝，周围栏楯，宝幢遐建，宝铃流响，蛇卫栴檀以为涂香，覆以自在摩尼王网，其上复有天宝盖云、宝幡幢云、妙花香云、摩尼王云、如意珠云，徘徊散空满三千界，日日三时，如是供养，经恒沙劫，兼复教化无数众生。如是供养，不如有人闻此入如来智德不思议境界法门，心生信解，其福过彼无量阿僧祇。 “文殊师利！若有菩萨信解此法，则速成满菩萨摩诃萨无量亿那由他诸波罗蜜，证入无量亿那由他地，背舍无量亿那由他生死，了知无量亿那由他诸佛神通，破无量阿 僧祇我慢山，倒无量阿僧祇悭嫉幢，竭无量阿僧祇爱河，渡无量阿僧祇生死海，断无量阿僧祇魔网，掩蔽一切日月释梵护世威光。从一佛刹至一佛刹，能救地狱、饿鬼、畜生、阎罗王界诸苦众生，常得亲近诸佛菩萨，具足成就海印三昧、持一切法三昧、法自在三昧、诸相庄严三昧、宝生三昧、安乐三昧、莲花庄严三昧、虚空藏三昧、随入世间三昧、妙法花三昧、境界自在三昧、大奋迅三昧、虚空心三昧、师子奋迅三昧、日灯三昧、无量旋三昧、澍甘露三昧、金刚幢三昧、如金刚三昧、金刚齐三昧、地持三昧、须弥灯三昧、须弥幢三昧、宝藏三昧、心自在三昧、一切众生心自在三昧、增长一切行三昧、深密方便三昧、种种辩才三昧、无能见三昧、了诸法三昧、游戏三昧、出生一切神通三昧、降魔三昧、现一切色相三昧、一切色最胜三昧、观身三昧、具一切行三昧、智灯三昧、菩提光三昧、乐说辩才三昧、入一切功德三昧、说诸法实相三昧、寂静神通三昧、首楞严三昧、海潮三昧；又得无量佛身相陀罗尼、大智陀罗尼、净音陀罗尼、无尽箧陀罗尼、无量旋陀罗尼、海印陀罗尼、入决定辩才陀罗尼、诸佛住持陀罗尼；又得随顺一切众生殊胜行，一切法无师智，断一切法疑；得佛神通，具菩萨行善巧方便。 “文殊师利 ！譬如须弥山王，高显秀丽，映蔽余山；菩萨信解此法门者，功德严净，蔽诸众生一切善根，亦复如是。” 尔时文殊师利告灭诸盖菩萨言：“佛子！复更有余胜法。若诸菩萨能信解者，便得成就余胜功德。” 灭诸盖菩萨闻是说已，复白文殊师利言：“若有菩萨信解五法，则能除此胜法，得余无量殊胜功德。何等为五？一者，信解一切诸法，不生不灭，不可称说，无比无对。二者，信解如来无功用、无分别，入过阎浮提微尘等威仪行处，刹那刹那常起不绝。三者，信解释迦如来往昔教化苏陀婆王，但为成熟诸众生故，然实已于恒河沙劫久成正觉。四者，信解释迦如来示然灯佛授记已来，乃至成佛，于是中间修菩萨行，而实已于无量劫来成等正觉，住佛境界。五者，信解释迦如来现托王宫，释种被害，但为成熟诸众生故，而实已于无量劫来成等正觉。 “文殊师利！菩萨若能于此五种生信解者，则能除此胜法，更得成就余胜功德。 “文殊师利！若善男子、善女人，于恒河沙劫，日日以天百味饮食及天妙衣，施十方界微尘等诸阿罗汉，具六神通、八解脱者，所得功德，不如有人于一日中，但以饮食施一独觉，其福胜彼阿僧祇倍。 “又，文殊师利！若善男子、善女人，遍十方界为阿僧 现代汉语译本：譬如须弥山王（Mount Sumeru，佛教宇宙观中的中心山），高耸壮丽，光辉映照，遮蔽其他山峰；菩萨如果能信解这个法门，其功德庄严清净，也能遮蔽一切众生的所有善根，情况也是如此。 当时，文殊师利菩萨（Manjusri，象征智慧的菩萨）告诉灭诸盖菩萨（Eliminator of All Coverings Bodhisattva）说：‘佛子！还有更殊胜的法。如果菩萨能够信解这些，就能成就更殊胜的功德。’ 灭诸盖菩萨听了这话，又对文殊师利菩萨说：‘如果有菩萨信解五种法，就能超越这个殊胜的法，获得其他无量殊胜的功德。是哪五种呢？第一，信解一切诸法，不生不灭，不可言说，无与伦比，无有对立。第二，信解如来（Tathagata，佛的称号）无功用、无分别，进入超过阎浮提（Jambudvipa，我们所居住的世界）微尘数量的威仪行处，刹那刹那不断生起。第三，信解释迦如来（Sakyamuni，佛教创始人）过去教化苏陀婆王（Sudhabha，一位国王）时，只是为了成熟众生，实际上早已在恒河沙劫（Ganges River sands kalpas，极长的时间单位）之前就已成正觉。第四，信解释迦如来从燃灯佛（Dipankara Buddha，过去佛）授记以来，直到成佛，在这期间修菩萨行，而实际上早已在无量劫之前就已成就等正觉，安住于佛的境界。第五，信解释迦如来示现托生王宫，释迦族（Sakya clan，佛陀的家族）遭受迫害，只是为了成熟众生，而实际上早已在无量劫之前就已成等正觉。’ ‘文殊师利！菩萨如果能对这五种法生起信解，就能超越这个殊胜的法，更能成就其他殊胜的功德。’ ‘文殊师利！如果善男子、善女人，在恒河沙劫的时间里，每天用天上的百味饮食和天上的美妙衣物，布施给十方世界微尘数量的阿罗汉（Arhat，已证得解脱的圣者），这些阿罗汉都具有六神通（six supernormal powers）和八解脱（eight liberations），所得到的功德，不如有人在一天之中，仅仅用饮食布施给一位独觉（Pratyekabuddha，独自觉悟者），其福德胜过前者阿僧祇倍（asamkhya，无数）。’ ‘又，文殊师利！如果善男子、善女人，遍布十方世界，为阿僧
English
English version: 'It is like Mount Sumeru (the king of mountains in Buddhist cosmology), towering and magnificent, its brilliance overshadowing other mountains; if a Bodhisattva believes and understands this Dharma, their merit and virtue will be pure and majestic, also overshadowing all the good roots of all sentient beings, it is just like that.' At that time, Manjusri (the Bodhisattva of wisdom) said to Eliminator of All Coverings Bodhisattva: 'Son of Buddha! There are even more superior Dharmas. If Bodhisattvas can believe and understand these, they will achieve even more superior merits and virtues.' Having heard this, Eliminator of All Coverings Bodhisattva said to Manjusri: 'If a Bodhisattva believes and understands five Dharmas, they can surpass this superior Dharma and obtain other immeasurable superior merits and virtues. What are the five? First, believe and understand that all Dharmas are neither arising nor ceasing, cannot be described, are incomparable, and have no opposite. Second, believe and understand that the Tathagata (a title for the Buddha) is without effort, without discrimination, entering into places of dignified conduct that exceed the number of dust particles in Jambudvipa (the world we live in), arising constantly in every moment. Third, believe and understand that when Sakyamuni (the historical Buddha) taught King Sudhabha (a king) in the past, it was only to mature sentient beings, but in reality, he had already attained perfect enlightenment countless kalpas (eons) ago. Fourth, believe and understand that from the time Sakyamuni received the prediction from Dipankara Buddha (a past Buddha) until he became a Buddha, he practiced the Bodhisattva path during this time, but in reality, he had already attained perfect enlightenment countless kalpas ago, dwelling in the realm of Buddhahood. Fifth, believe and understand that Sakyamuni manifested his birth in the royal palace, and the Sakya clan (the Buddha's clan) was persecuted, only to mature sentient beings, but in reality, he had already attained perfect enlightenment countless kalpas ago.' 'Manjusri! If a Bodhisattva can generate faith and understanding in these five Dharmas, they can surpass this superior Dharma and achieve even more superior merits and virtues.' 'Manjusri! If a virtuous man or virtuous woman, for kalpas as numerous as the sands of the Ganges River, daily offers heavenly delicacies and heavenly fine clothing to Arhats (enlightened beings) as numerous as the dust particles in the ten directions, who possess the six supernormal powers and the eight liberations, the merit and virtue they obtain is not as great as someone who, in a single day, offers food to just one Pratyekabuddha (a solitary enlightened one), whose merit and virtue surpasses the former by asamkhya (countless) times.' 'Furthermore, Manjusri! If a virtuous man or virtuous woman, throughout the ten directions, for asamkhya --------------------------------------------------------------------------------
Chinese
祇辟支佛等，造十方界微尘等精舍，一一皆以阎浮檀金所成，摩尼为柱，阶陛栏楯，楼阁户牖，咸以众宝种种庄严，施大宝帐，涂妙栴檀；日日以天百味饮食及天妙衣恭敬供养，于恒沙劫，不如有人或闻佛名、或世尊名、或如来名、或一切智名，所得功德复过于彼阿僧祇倍。况以彩画、或以泥塑作如来像，观见之者，福又过彼阿僧祇倍。况以灯油、香花、伎乐种种供养，福又过彼阿僧祇倍。何况有能于佛法中，下至一日护持一戒，福转过彼阿僧祇倍。 “文殊师利！若有善男子、善女人，于恒河沙劫，日日以天百味饮食及天妙衣，供十方界微尘等诸佛菩萨及声闻众。诸佛灭后，一一皆起十方界微尘等塔，一一塔量遍四天下，形制奇妙，众宝庄严；幡盖、伎乐，诸供养具，逾胜于前，虽诸功德皆悉具足，未能信解此法门者，不如有人能信解是入如来智德不思议境界法门，乃至以一抟食施于畜生，其福过彼阿僧祇倍。 “文殊师利！若有菩萨信解此经，如其所说供养诸佛，有余菩萨闻已欢喜，生净信心，从坐而起，合掌作礼，随其所堪，修行供养，福又过彼阿僧祇倍，是人不久得佛智故。” 说是经时，彼诸比丘及菩萨众，一切世间天、人、阿修罗等，欢喜信受，作礼奉行。 大方广入如来智德 现代汉语译本：即使有辟支佛（独觉的圣者）等，建造遍布十方世界如微尘般众多的精舍（寺庙），每一座都用阎浮檀金（一种珍贵的金色）制成，以摩尼宝珠为柱，阶梯栏杆，楼阁门窗，都用各种珍宝庄严装饰，施以大宝帐，涂上美妙的栴檀香；每天用天上的百味饮食和天上的美妙衣物恭敬供养，持续恒河沙数劫的时间，也不如有人听到佛的名号、世尊的名号、如来的名号、或一切智的名号，所获得的功德还要超过他们无数倍。更何况用彩绘或泥塑制作如来像，看到的人，福报又超过他们无数倍。更何况用灯油、香花、伎乐等各种方式供养，福报又超过他们无数倍。更何况有人能在佛法中，哪怕只是一天护持一条戒律，福报更要超过他们无数倍。 文殊师利（菩萨名）！如果有善男子、善女人，在恒河沙数劫的时间里，每天用天上的百味饮食和天上的美妙衣物，供养十方世界如微尘般众多的诸佛菩萨和声闻众（佛陀的弟子）。诸佛灭度后，每一位都建造十方世界如微尘般众多的佛塔，每一座塔的体积都遍布四天下（古代印度人认为的世界），形状奇特美妙，用各种珍宝装饰；幡盖、伎乐，各种供养的器具，比之前的供养还要殊胜，虽然这些功德都完全具备，但如果不能信解这个法门，还不如有人能够信解这个进入如来智慧功德不可思议境界的法门，哪怕只用一小团食物布施给畜生，他的福报也要超过他们无数倍。 文殊师利！如果有菩萨信解这部经，按照经中所说供养诸佛，有其他菩萨听了之后欢喜，生起清净的信心，从座位上站起来，合掌作礼，随自己的能力，修行供养，福报又要超过他们无数倍，这个人不久就能获得佛的智慧。 当宣说这部经的时候，那些比丘（出家僧人）和菩萨众，以及一切世间的天人、阿修罗（一种神道）等，都欢喜信受，作礼奉行。 《大方广入如来智德》