Chinese
道， 而伏其意； 示现降魔， 欲尘系缚？ 云何听受， 思惟经义； 其心不舍， 一切众生？ 云何教化， 人物群黎； 坚固奉德， 无所行处？ 云何于人， 而不舍行； 善权慈心， 仁爱之迹？ 云何神通， 而得具足？ 何谓意志， 道心尊特？ 云何一切， 得成所愿； 逮得分别， 总持法忍； 辩才清净， 行不退转； 深奥之意， 解义第一？ 云何于是， 得极过度； 已得道证， 微妙晓了； 一切皆知， 是佛道行； 于道坚住， 而不动转？ 唯愿说是， 上妙之义； 诸通之慧， 明智如海。 世尊愍伤， 愿为我说； 我思逮得， 坚固奉行。” 于是佛为幻士仁贤说偈曰： “其能解知， 一切法化； 彼则能化， 亿百千佛。 亦能化至， 亿千佛国； 所至到处， 度亿群生。 如卿仁贤！ 以无形色； 能示现色， 睹无央数。 彼无有起， 亦无有灭； 不见有来， 亦无去处。 如是仁贤！ 其佛、正士； 化现佛身， 及比丘僧。 无所从来， 不见住处； 智不思议， 是佛神足。 譬如所幻， 因 现代汉语译本 如何才能领悟道的真谛，从而降伏自己的意念？如何示现降伏魔障，而不被欲望的尘埃所束缚？ 如何听闻并接受佛法，深入思考经文的含义？如何才能做到心中不舍弃一切众生？ 如何教化民众，引导他们走向正道？如何才能坚定地奉行德行，做到无所执着？ 如何才能在人群中修行而不舍弃善行？如何才能展现善巧方便的慈悲心和仁爱的行为？ 如何才能获得神通，使其圆满具足？什么是意志，才能使道心尊贵而独特？ 如何才能使一切愿望都得以实现？如何才能获得辨别诸法的能力，总持一切法门，安忍于法？ 如何才能获得清净无碍的辩才，修行不退转？如何才能理解佛法深奥的含义，成为解义第一的人？ 如何才能超越一切，达到最高的境界？如何才能证得道果，明了佛法的微妙之处？ 如何才能通晓一切，明白这是佛道的修行？如何才能在道上坚定不移，而不动摇？ 唯愿世尊为我宣说这至高无上的妙义，以及诸神通的智慧，使我的明智如海般深广。 世尊，请您慈悲怜悯，为我解说这些疑问，我将思考并领悟，坚定地奉行。 于是，佛陀为幻士仁贤（幻士：修行者，仁贤：名字）说偈语： ‘如果能够理解一切法都是幻化的，那么他就能化现亿百千佛。 也能化现到亿千佛国，所到之处，都能度化亿万众生。' ‘就像你，仁贤！以无形无色的状态，能够示现各种色相，让无数众生看到。 那些幻化的事物，既没有开始，也没有结束；既没有来处，也没有去处。' ‘就像这样，仁贤！佛陀和正士们，化现佛身和比丘僧，没有固定的来处，也看不到他们停留的地方。 这种不可思议的智慧，就是佛陀的神通。' ‘譬如幻术所变现的事物，因缘和合而生，因缘散尽而灭。'
English
English version How can one understand the true meaning of the Dao (道, the Way) and thereby subdue one's own thoughts? How can one manifest the subjugation of demons without being bound by the dust of desires? How can one listen to and accept the Dharma (佛法, Buddhist teachings), deeply contemplate the meaning of the scriptures? How can one ensure that one's heart does not abandon all sentient beings? How can one teach and guide the people, leading them towards the right path? How can one firmly practice virtue and achieve non-attachment? How can one practice among people without abandoning good deeds? How can one demonstrate skillful means of compassion and acts of loving-kindness? How can one attain supernatural powers and make them complete? What is the will that makes the mind of the Dao noble and unique? How can all wishes be fulfilled? How can one obtain the ability to discern all dharmas (法, phenomena), uphold all teachings, and endure the Dharma? How can one obtain pure and unobstructed eloquence, and practice without regression? How can one understand the profound meaning of the Dharma and become the foremost in interpreting it? How can one transcend everything and reach the highest state? How can one attain the fruit of the Dao and understand the subtleties of the Dharma? How can one understand everything and realize that this is the practice of the Buddha's path? How can one remain steadfast on the path without wavering? May the World Honored One explain to me this supreme and wonderful meaning, as well as the wisdom of all supernatural powers, so that my wisdom may be as vast as the sea. World Honored One, please have compassion and explain these questions to me. I will contemplate and understand, and firmly practice. Then, the Buddha spoke the following verses to the illusionist Renxian (幻士仁贤, Renxian: a name, illusionist: a practitioner): 'If one can understand that all dharmas are illusory, then he can manifest hundreds of millions of Buddhas.' 'He can also manifest in hundreds of millions of Buddha lands, and wherever he goes, he can liberate hundreds of millions of sentient beings.' 'Like you, Renxian! In a formless and colorless state, you can manifest various forms, allowing countless beings to see them.' 'Those illusory things have neither beginning nor end; they have neither a place of origin nor a place of departure.' 'Just like this, Renxian! Buddhas and Bodhisattvas manifest Buddha bodies and Sangha (比丘僧, monastic community), without a fixed place of origin, and their dwelling place cannot be seen.' 'This inconceivable wisdom is the supernatural power of the Buddha.' 'For example, the things transformed by illusion arise from the combination of conditions, and disappear when the conditions are exhausted.'
Chinese
缘等一； 现有象马， 车步行人。 无有坐者， 亦无所至； 是颠倒事， 人谓为正。 诸佛如是， 无有色身； 亦无形像， 不行无处。 自见身者， 求索处所； 寤不觉者， 除去众想。 佛无色貌， 离于相好； 不起种姓， 观不可见。 无有音声， 及以言说； 无心意识， 离所思念。 如佛所觉， 实为以来； 三世悉空， 想无所起。 常不生想， 已见本净； 彼无有法， 其德皆吉。 佛之所生， 本净无数； 无有四大， 亦无荫盖。 彼之所住， 不动无著； 不能晓了， 智慧之眼。 如我所觉， 为得见佛； 其人未曾， 得见世尊！ 见无所见， 为睹导师； 譬如举手， 探捉虚空。 如卿仁贤！ 所见诸佛； 悉为一义， 当平等定。 我亦如是， 余佛无异； 一切正慧， 其相平等。 其戒清净， 三昧平等； 定意智慧， 解脱平等。 于是慧等， 度知见事； 一切诸力， 佛之名德。 空义平等， 及道行迹； 一切诸法， 所住无碍。 一切如幻， 本净解脱； 无所成就， 所起严净。 仁贤当知 现代汉语译本 因缘等同于一；现有大象和马，有车和步行的人。没有乘坐的人，也没有到达的地方；这是颠倒的事情，人们却认为是对的。诸佛也是如此，没有色身；也没有具体的形象，不行走也不存在于任何地方。自己看到自身的人，会去寻求存在的处所；醒悟却不觉察的人，会去除各种杂念。佛没有具体的容貌，超越了各种相好；不执着于种姓，观察也无法看见。没有声音，以及言语的表达；没有心意识，脱离了所有的思念。如同佛所觉悟的，实际上是本来如此；过去、现在、未来三世都是空无，念头无从生起。常常不产生念头，已经见到本来的清净；那里没有任何法则，其功德都是吉祥的。佛所产生的，本来清净且无数；没有地、水、火、风四大元素，也没有任何遮蔽。他们所安住的地方，不动摇也不执着；不能够理解，是因为缺乏智慧的眼睛。如同我所觉悟的，是为了能够见到佛；那个人却从未，真正见到世尊！见到无所见，是为了瞻仰导师；譬如举起手，去抓取虚空。如同你这位仁贤！所见到的诸佛；都是同一个道理，应当处于平等禅定之中。我也是如此，与其他佛没有差别；一切正等正觉的智慧，其相都是平等的。他们的戒律清净，禅定平等；定力、智慧、解脱都是平等的。因此，智慧等同，能够度脱知见上的障碍；一切诸佛的力量，都是佛的名称和功德。空性的意义是平等的，以及修行的道路和足迹；一切诸法，所安住的地方都没有障碍。一切都如幻象，本来清净而解脱；没有成就的，是所产生的庄严清净。仁贤应当知道。
English
English version Conditions are all one; there are elephants and horses, carts and people walking. There is no one riding, nor any place to arrive; this is a reversed matter, yet people consider it correct. The Buddhas are like this, without a physical body; nor any concrete form, they do not walk and are not in any place. Those who see themselves, seek a place to exist; those who awaken but do not perceive, remove all kinds of thoughts. The Buddha has no specific appearance, transcending all marks and features; not attached to lineage, observation cannot see. There is no sound, nor any verbal expression; no mind consciousness, detached from all thoughts. As the Buddha has awakened, it is actually so from the beginning; the past, present, and future three times are all empty, and thoughts cannot arise. Constantly not generating thoughts, having already seen the original purity; there are no laws there, and all its merits are auspicious. What the Buddha produces, is originally pure and countless; without the four great elements of earth, water, fire, and wind, nor any covering. Where they abide, is unmoving and unattached; unable to understand, is because of lacking the eye of wisdom. As I have awakened, it is to be able to see the Buddha; that person has never, truly seen the World Honored One! Seeing the unseeable, is to behold the guide; like raising a hand, to grasp the empty space. Like you, virtuous one! The Buddhas you have seen; are all of the same principle, should be in equal samadhi. I am also like this, no different from other Buddhas; all right and equal wisdom, their forms are equal. Their precepts are pure, samadhi is equal; concentration, wisdom, and liberation are equal. Therefore, wisdom is equal, able to cross over the obstacles of views; all the powers of the Buddhas, are the names and merits of the Buddha. The meaning of emptiness is equal, as well as the path and traces of practice; all dharmas, where they abide have no obstacles. Everything is like an illusion, originally pure and liberated; what is not achieved, is the arising of solemn purity. Virtuous one should know.
Chinese
， 供一佛已； 为已奉事， 十方诸佛。 于此如是， 法平等故； 求索若干， 终不可得。 一切能净， 人之信施； 一切所施， 皆大德果。 一切清净， 起法平等； 佛无若干， 亦无差特。 一切皆悉， 审为是佛！ 有颠倒行， 则不见佛。 今是诸佛， 所示形像； 一切皆尽， 平等无处。 如卿仁贤！ 念所见佛！ 譬若如仁， 所造化作。 喻观五阴， 亦当如是！ 凡着诸盖， 及与愚痴。 其是无生， 不实无有； 于此无处， 亦无所立。 是不可见， 亦无有色； 谛观是已， 不得久住。 五阴自然， 于是如幻； 众生诤讼， 自贪身相。 无相之相， 所可现相； 正觉佛道， 远如复远。 虚妄之法， 起众想处； 生众因缘， 无形之树。 造发众事， 若干种意； 断诸受想， 是为本无。 其知因缘， 及所作为； 彼即了法， 逮得离欲。 离欲法已， 即识知如； 即得见道， 其眼清净。” 佛说此偈时，幻士仁贤得柔顺法忍；五千人未曾发心，皆发无上正真道意；二百天人远尘离垢诸法眼净。于是佛食化饭已 现代汉语译本 供养一位佛，就等于已经奉事了十方诸佛。因为诸佛的法是平等的，所以这样说。如果想在诸佛中寻求差别，最终是找不到的。一切能使人清净的，都是人们的信施；一切所施舍的，都是大德的果报。一切清净的法，都源于法的平等性；佛没有差别，也没有特殊之处。一切佛都是真实的佛！如果行为颠倒，就见不到佛。现在这些佛所显示的形象，一切都是尽头，平等无处不在。就像你，仁贤！你所念想的佛，就像你所创造的事物一样。用这个比喻来观察五阴（色、受、想、行、识），也应当如此！凡是执着于各种覆盖（如贪欲、嗔恚等）以及愚痴的，都是无生的，不真实的，不存在的；对于这些，没有固定的处所，也没有可以立足的地方。它们是不可见的，也没有颜色；仔细观察这些，就不会长久停留。五阴自然而然，就像幻象一样；众生争论不休，贪恋自身的形相。无相的相，才是可以显现的相；正觉佛道，遥远而又遥远。虚妄的法，产生各种想法；产生各种因缘，就像无形的树木。造作各种事情，产生各种各样的意念；断除各种感受和想法，这就是本无。如果知道因缘，以及所作所为；那么他就了解了法，获得了离欲。离开了欲望的法，就认识了真如；就能够见到道，眼睛清净。 佛陀说这偈语时，幻士仁贤获得了柔顺法忍（一种对佛法的深刻理解和接受）；五千个未曾发心的人，都发起了无上正真道的心意；二百个天人远离了尘垢，获得了清净的法眼。这时，佛陀吃完化饭后。
English
English version Having made offerings to one Buddha, it is as if one has already served all the Buddhas of the ten directions. This is because the Dharma of all Buddhas is equal. If one seeks differences among the Buddhas, one will ultimately not find them. All that can purify people are the offerings of faith; all that is given is the result of great virtue. All pure Dharmas arise from the equality of Dharma; Buddhas have no differences, nor any special characteristics. All Buddhas are truly Buddhas! If one's actions are inverted, one will not see the Buddha. The forms that these Buddhas now show are all at their end, and equality is everywhere. Just like you, Renxian (Virtuous One)! The Buddha you contemplate is like the things you create. Use this analogy to observe the five skandhas (form, feeling, perception, mental formations, and consciousness), and it should be the same! All those who are attached to various coverings (such as greed, hatred, etc.) and ignorance are unborn, unreal, and non-existent; for these, there is no fixed place, nor any place to stand. They are invisible and have no color; observing these carefully, one will not dwell on them for long. The five skandhas are naturally like illusions; sentient beings argue endlessly, clinging to their own forms. The formless form is the form that can be manifested; the path of perfect enlightenment is far, far away. False Dharmas give rise to various thoughts; they give rise to various causes and conditions, like formless trees. They create various things and give rise to various intentions; cutting off various feelings and thoughts, this is the original non-existence. If one knows the causes and conditions, and what is done; then he understands the Dharma and attains freedom from desire. Having left the Dharma of desire, one recognizes Suchness; one can see the path, and one's eyes are purified. When the Buddha spoke this verse, the illusionist Renxian (Virtuous One) attained the forbearance of gentleness (a deep understanding and acceptance of the Buddha's teachings); five thousand people who had not previously aspired, all aroused the intention for the unsurpassed, true, and correct path; two hundred devas were freed from defilement and attained the pure Dharma eye. At this time, after the Buddha had eaten the transformed food. -------------------------------------------------------------------------------- ，欲增益仁贤信施之德，便说偈言： “如是不想报， 所与者得净； 一切施等具， 仁贤德满足。”