Chinese
或千二百里，或八百里，或七百六十里，或七百二十里，或六百八十里，或六百四十里，或六百里，或三百六十里，或三百二十里，或二百八十里，或二百四十里，或二百里，或百六十里，或百二十里，或八十里，或四十里，或三十六里，或三十二里，或二十八里，或二十四里，或二十里，或十六里，或十二里，或八里，或四里，或有身长短如此，忍界人身无异。诸菩萨等其身如是，高广长短，各各别异。尔时于此三千大千世界，诸会充满无如毛厘空缺之处，诸尊神妙，高节慧明，菩萨大士卓然有异，功德巍巍，无以为喻。 其诸菩萨身所演光，彻照十方不可计数百千佛土。尔时世尊以佛庄严三昧正受，适兴此定。寻时忍界自然变现不可称数若干华盖，以其无限百千妓乐各唱其音，挍饰幢幡缯彩无量庄严佛土，靡不煌煌如日如月。诸菩萨众从紫金刹来至此者，睹是佛刹如黄金色；其从白银佛刹来者，悉现银色；其从水精佛刹来者，见此佛土悉水精色；其从琉璃佛刹来者，睹此忍界悉琉璃色；其从车𤦲佛刹来者，见此忍土悉车𤦲色；其从马瑙佛刹来者，见是佛土悉马瑙色；其从名香佛刹来者，见是佛土悉香合成；其从好华佛刹来者，但见诸华；从宝刹来者，但见众宝，或从七宝，或从六宝，或从五宝，或从四宝， 现代汉语译本 有的菩萨身长一千二百里，有的八百里，有的七百六十里，有的七百二十里，有的六百八十里，有的六百四十里，有的六百里，有的三百六十里，有的三百二十里，有的二百八十里，有的二百四十里，有的二百里，有的百六十里，有的百二十里，有的八十里，有的四十里，有的三十六里，有的三十二里，有的二十八里，有的二十四里，有的二十里，有的十六里，有的十二里，有的八里，有的四里。忍界（指我们所处的世界）的人身长短没有这么大的差异。诸位菩萨的身形就是这样，高矮长短，各不相同。当时，在这三千大千世界（佛教宇宙观中的一个宇宙单位）里，所有集会的地方都挤满了菩萨，没有一丝空隙，诸位尊神都神妙无比，高尚有节，智慧明亮，菩萨大士们更是卓越不凡，功德巍峨，无法比喻。 这些菩萨们身上发出的光芒，能够彻照十方不可计数的百千佛土。当时，世尊（指释迦牟尼佛）以佛庄严三昧（一种禅定状态）进入正定，刚刚进入这种禅定。随即，忍界自然显现出不可称数的各种华盖，伴随着无数百千种伎乐各自演奏着美妙的音乐，装饰着幢幡缯彩，无量庄严着佛土，处处都光辉灿烂，如同日月一般。从紫金刹（佛土名）来到这里的菩萨们，看到这个佛土呈现黄金色；从白银佛刹来的，都看到这里呈现银色；从水精佛刹来的，看到这个佛土呈现水精色；从琉璃佛刹来的，看到这个忍界呈现琉璃色；从车𤦲（一种宝石）佛刹来的，看到这个忍土呈现车𤦲色；从马瑙（玛瑙）佛刹来的，看到这个佛土呈现马瑙色；从名香佛刹来的，看到这个佛土由香气构成；从好华佛刹来的，只看到各种鲜花；从宝刹来的，只看到各种宝物，有的来自七宝，有的来自六宝，有的来自五宝，有的来自四宝。
English
English version Some Bodhisattvas have bodies that are twelve hundred 'li' (a Chinese unit of distance), some eight hundred 'li', some seven hundred and sixty 'li', some seven hundred and twenty 'li', some six hundred and eighty 'li', some six hundred and forty 'li', some six hundred 'li', some three hundred and sixty 'li', some three hundred and twenty 'li', some two hundred and eighty 'li', some two hundred and forty 'li', some two hundred 'li', some one hundred and sixty 'li', some one hundred and twenty 'li', some eighty 'li', some forty 'li', some thirty-six 'li', some thirty-two 'li', some twenty-eight 'li', some twenty-four 'li', some twenty 'li', some sixteen 'li', some twelve 'li', some eight 'li', some four 'li'. The human bodies in the 'Ren Jie' (the world of endurance, referring to our world) do not have such great differences in length. The bodies of the Bodhisattvas are like this, with varying heights and lengths. At that time, in this three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), all the gatherings were filled with Bodhisattvas, without any empty space. All the venerable deities were wonderfully divine, noble and principled, wise and bright. The great Bodhisattvas were even more outstanding, with majestic merits, beyond comparison. The light emitted from the bodies of these Bodhisattvas illuminates countless hundreds of thousands of Buddha lands in the ten directions. At that time, the World Honored One (referring to Shakyamuni Buddha) entered into the 'Buddha Adornment Samadhi' (a state of meditative concentration), having just entered this state. Immediately, the 'Ren Jie' naturally manifested countless various canopies, accompanied by countless hundreds of thousands of musical instruments each playing beautiful music, decorating banners and streamers, immeasurably adorning the Buddha lands, everywhere shining brightly like the sun and moon. Those Bodhisattvas who came from the 'Zijin Cha' (a Buddha land name) saw this Buddha land as golden in color; those who came from the Silver Buddha land all saw it as silver; those who came from the Crystal Buddha land saw this Buddha land as crystal; those who came from the Lapis Lazuli Buddha land saw this 'Ren Jie' as lapis lazuli; those who came from the 'Chequ' (a type of gemstone) Buddha land saw this 'Ren Tu' as 'chequ'; those who came from the Agate Buddha land saw this Buddha land as agate; those who came from the Fragrant Buddha land saw this Buddha land as composed of fragrance; those who came from the Beautiful Flower Buddha land only saw various flowers; those who came from the Treasure land only saw various treasures, some from seven treasures, some from six treasures, some from five treasures, some from four treasures. -------------------------------------------------------------------------------- 或从三宝，或从二宝世界来者，诣此忍土，见此佛土长广短狭众宝琦异，强劣好丑如本佛土。时诸菩萨，各自忆念住本佛土，是等一切见释迦文如来至真形像被服，各如本土诸佛像貌，威仪礼节教授法则饮食，等无差特。 彼一菩萨不见他菩萨土地庄严，但睹本刹，举声称曰：“此土紫金。”二菩萨曰：“此土白银。”各各所游清净之行，各自惊喜，怪未曾有。磬扬大音，而嗟叹之：“诸佛世界难及难及，而不可逮，德遍十方永不可逮。” 文殊师利应时告曰：“诸族姓子！此事无奇。所以者何？一切诸佛皆为一佛，一切诸刹皆为一刹，一切众生悉为一神，一切诸法悉为一法，是一定故，故名曰一，亦非定一，亦非若干。”文殊师利举其要义，不以多言，即从座起，偏出右肩，右膝着地，叉手白佛：“愿欲所问，若见听者，乃敢自陈。” 佛言：“恣所欲问，如来当决，所怀疑结，令心欢然。” 文殊则问：“何谓菩萨义所归乎？” 佛告文殊：“晓了诸法，靡不通畅，故曰菩萨。” 又问：“何谓菩萨晓了诸法？” 佛言：“菩萨晓了眼、耳、鼻、口、身、心无有弊碍。何谓晓了六情事者？晓了于眼，则本净空，耳、鼻、口、身、意亦复如是，悉空本净，不自想念我晓 { "translations": [ "现代汉语译本：或者从三宝（佛、法、僧）世界，或者从二宝（佛、法）世界来的菩萨们，来到这个娑婆世界，看到这个佛土的广阔、狭小、以及各种珍宝的奇异，以及强弱好丑都和他们原本的佛土一样。这时，菩萨们各自回忆起自己所住的佛土，他们看到释迦牟尼如来至真的形像和服饰，都和他们各自佛土的佛像的样貌、威仪礼节、教授法则、饮食等完全没有差别。", "其中一位菩萨看不到其他菩萨所见到的国土庄严，只看到自己本来的刹土，于是高声说道：‘这个国土是紫金色的。’另一位菩萨说：‘这个国土是白银色的。’他们各自在自己所行的清净之行中，各自感到惊喜，觉得从未有过。他们敲响法器，发出巨大的声音，感叹道：‘诸佛的世界难以企及，难以到达，他们的功德遍布十方，永远无法企及。’", "文殊师利菩萨这时回应说：‘各位善男子！这件事没有什么奇怪的。为什么呢？因为一切诸佛都是一佛，一切诸刹都是一刹，一切众生都是一个神识，一切诸法都是一法，这是确定的，所以称为一，但也不是固定的一，也不是若干。’文殊师利菩萨举出要义，没有多说，就从座位上站起来，露出右肩，右膝跪地，合掌对佛说：‘我想要请问，如果得到允许，我才敢陈述。’", "佛说：‘你尽管问，如来会为你解答，消除你的疑惑，使你心生欢喜。’", "文殊菩萨就问：‘菩萨的意义最终归于何处呢？’", "佛告诉文殊：‘通晓一切诸法，没有不通达的，所以称为菩萨。’", "又问：‘什么是菩萨通晓一切诸法呢？’", "佛说：‘菩萨通晓眼、耳、鼻、口、身、心没有障碍。什么是通晓六情事呢？通晓眼，则其本性是清净空寂的，耳、鼻、口、身、意也是如此，都是空寂清净的，不自认为我通晓。’" ], "english_translations": [ "English version: Those who came from the worlds of the Three Treasures (Buddha, Dharma, Sangha), or from the worlds of the Two Treasures (Buddha, Dharma), arrived at this Saha world and saw that this Buddha-land, with its vastness, narrowness, and the strangeness of various treasures, as well as its strengths, weaknesses, beauty, and ugliness, was just like their original Buddha-lands. At that time, the Bodhisattvas each recalled the Buddha-lands where they resided. They saw the true form and attire of Shakyamuni Tathagata, which were exactly like the appearances, majestic demeanor, rituals, teachings, and diet of the Buddhas in their respective lands, without any difference.", "One of the Bodhisattvas could not see the magnificent adornments of the lands that the other Bodhisattvas saw, but only saw his own original realm. He then exclaimed, 'This land is made of purple gold!' Another Bodhisattva said, 'This land is made of silver!' Each of them, in their own pure practices, felt surprised and joyful, as if they had never experienced such a thing before. They struck the Dharma instruments, making a great sound, and lamented, 'The worlds of the Buddhas are difficult to reach, difficult to attain, and their virtues pervade the ten directions, forever unattainable.'", "Manjushri Bodhisattva then responded, 'O sons of noble families! There is nothing strange about this. Why? Because all Buddhas are one Buddha, all lands are one land, all sentient beings are one consciousness, and all dharmas are one dharma. This is certain, therefore it is called one, but it is not a fixed one, nor is it many.' Manjushri Bodhisattva stated the essential meaning without saying much, then rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha, 'I wish to ask a question. If I am permitted, then I dare to speak.'", "The Buddha said, 'Ask whatever you wish. The Tathagata will resolve your doubts and make your heart joyful.'", "Manjushri then asked, 'Where does the meaning of a Bodhisattva ultimately lead?'", "The Buddha told Manjushri, 'To understand all dharmas, without any obstruction, is why one is called a Bodhisattva.'", "He then asked, 'What is it for a Bodhisattva to understand all dharmas?'", "The Buddha said, 'A Bodhisattva understands that the eyes, ears, nose, mouth, body, and mind have no obstructions. What is it to understand the six senses? To understand the eye is to know that its nature is pure and empty. The same is true for the ears, nose, mouth, body, and mind. They are all empty and pure, and one does not think, "I understand."'" ] } --------------------------------------------------------------------------------
Chinese
了之；色、声、香、味、细滑之法，悉空本净，不想晓了。又，文殊师利！若有菩萨了五盛阴。何谓晓了？了空、无想、无愿，离欲恍惚，寂无所有，归于澹泊，悉无所生，无来无往，犹如野马、幻化、水月、芭蕉、梦中所见，不得久存，而无坚固，虚无无处。若能晓了如斯义者，是谓菩萨。又，文殊师利！解淫怒痴、五阴、六衰因想而生，其贪欲者悉从想生，其想亦空，虚无无形，无有言辞，亦无教化，其淫怒痴于无本法，无能染污，不迷不惑。” 佛言：“文殊师利！菩萨晓了众生之行，此人多欲，斯人多瞋，此人多痴。其多欲者，恩爱隆崇，犹如五谷、草木茂盛，种类布散，不适一处。其多瞋者，怒恨炽盛，如野火燃烧炙草木、城郭屋宅，靡不被害。其痴多者，暗暗冥冥如无日明，若其屋中覆盖在罂，迷惑穷极不识东西。菩萨大士晓了本行，从其心意聪明暗塞，原际所趣诸根优劣，而为说法，各令入律而度脱之。” 佛语文殊师利：“菩萨晓了一切众生。云何晓了一切众生？皆假号耳。若真谛观，其假号者亦无处所，其众生者悉一神耳，计于众生，无有众生，晓了斯义无想著者，是谓菩萨。于是觉了寤诸不觉，解度彼岸，是谓菩萨。诸不达者悉令通畅，故曰菩萨。当所观者，悉见本末起灭因缘，根 现代汉语译本： 理解了这些；色、声、香、味、触（细滑）这些法，都是空性且本来清净的，不应该执着于去理解它们。还有，文殊师利！如果菩萨理解了五蕴（五盛阴）。什么是理解呢？就是理解空性、无想、无愿，远离欲望而恍惚，寂静无所有，归于淡泊，一切都无所生，无来无往，就像野马、幻化、水中月、芭蕉、梦中所见，不能长久存在，而且不坚固，虚无缥缈无处可寻。如果能够理解这样的道理，就称为菩萨。还有，文殊师利！理解淫欲、愤怒、愚痴、五蕴、六衰（六种衰败的现象）都是因妄想而生，那些贪欲都是从妄想产生，而妄想也是空性的，虚无无形，没有言辞，也没有教化，淫欲、愤怒、愚痴这些在无本的法中，不能被染污，不会迷惑也不会困惑。 佛说：‘文殊师利！菩萨理解众生的行为，这个人贪欲多，那个人嗔恨多，这个人愚痴多。那些贪欲多的人，恩爱深重，就像五谷、草木茂盛，种类繁多，散布各处，不固定在一个地方。那些嗔恨多的人，怒火炽盛，就像野火燃烧炙烤草木、城墙房屋，没有不被损害的。那些愚痴多的人，昏暗不明就像没有太阳的光明，如果屋子里用罐子盖住，迷惑到了极点，不认识东西南北。菩萨大士理解众生的本性，从他们的心意是聪明还是愚钝，原本的趋向和诸根的优劣，而为他们说法，使他们各自进入佛法而得到解脱。’ 佛告诉文殊师利：‘菩萨理解一切众生。如何理解一切众生呢？都是假名而已。如果用真谛来观察，那些假名也没有固定的处所，那些众生都是一个神识而已，执着于众生，实际上没有众生，理解这个道理而没有执着，就称为菩萨。于是觉悟了那些不觉悟的人，解脱到达彼岸，就称为菩萨。使那些不通达的人都通达，所以称为菩萨。应当观察的，都看到本末、生起、灭亡的因缘，根