Chinese
，一切依因，悉令得至无上正真。所现虽尔，亦无想念。” 尔时世尊告文殊师利：“假使有人，值遇此法而得闻者，如佛兴世等无有异。若有菩萨，坐于树下当成佛道，其闻是经福等无殊，亦等道迹、往来、不还、无著。所以者何？是为去来现在诸佛要道。” 文殊白佛：“诚如圣教，安住所化无不受教，如空无想无愿平均，法等亦然。又如无本本际平等，亦如离欲定意平等，是法平等亦复若斯。” 文殊师利复白佛言：“大圣垂恩，建立此法，使于后世残末五浊悖乱之俗，若族姓子及族姓女，学菩萨意求大乘者，耳闻此法，令诸众生求灭度者，悉当蒙是道德法明，各使得所。” 佛默然可。应时三千大千世界六反震动，箜篌乐器不鼓自鸣，诸华果树及诸枯树皆生华实，其大光明普照世间，皆蔽日月令无光曜，亿百千天住于虚空，欢喜踊跃而雨众华，烧诸名香，复雨杂香捣香，其香芬馥翳于十方，鼓天妓乐其声清和，悉共叉手，异口同音，举声歌颂：“妙哉，妙哉！此法难遇。文殊所讲，我等侥幸得闻大化，今日再值转法轮矣！阎浮利人为蒙大庆得闻是经，斯等德本终不唐举，速近受决，当成佛道，多所开化。” 于是世尊赞诸菩萨及诸天子：“善哉，善哉！如卿等言。其闻是法， 现代汉语译本：一切都依赖于因缘，都能够达到无上正真的境界。虽然显现如此，但心中没有执着和妄念。 那时，世尊告诉文殊师利：‘如果有人，遇到此法并能听闻，就如同佛陀降世一样没有差别。如果有菩萨，坐在菩提树下将要成就佛道，他听闻此经的福德也同样没有差别，也等同于证得须陀洹果、斯陀含果、阿那含果、阿罗汉果的圣者。这是为什么呢？因为这是过去、现在、未来诸佛所必须遵循的要道。’ 文殊菩萨对佛说：‘确实如您所教导，安住于所教化之处，没有不接受教诲的，如同虚空无所执着、无所愿求一样平等，佛法也是如此。又如没有根本的根本，本际平等，也如远离欲望的禅定意念平等，此法的平等也是如此。’ 文殊师利又对佛说：‘大圣垂恩，建立此法，使得后世末法时期五浊恶世的混乱俗人，无论是善男子还是善女人，学习菩萨的意愿，追求大乘佛法的人，如果能听到此法，让那些寻求灭度的众生，都能够蒙受这道德法明的照耀，各自得到所求。’ 佛陀默然认可。当时，三千大千世界发生六种震动，箜篌等乐器不敲自鸣，各种花果树木以及枯树都开花结果，巨大的光明普照世间，遮蔽了日月的光辉，亿万天人住在虚空中，欢喜踊跃，散下各种鲜花，焚烧各种名贵的香，又降下各种混合的捣香，香气芬芳弥漫十方，天上的乐器奏出清和的乐声，大家一起合掌，异口同声地歌颂：‘妙啊，妙啊！此法难得一遇。文殊菩萨所讲的，我们有幸能够听闻如此伟大的教化，今天再次遇到佛陀转法轮了！阎浮提的人们蒙受如此大的庆幸能够听闻此经，这些功德根本不会白费，很快就能得到佛的授记，成就佛道，广度众生。’ 于是，世尊赞叹诸位菩萨和天子：‘好啊，好啊！正如你们所说。听闻此法，
English
English version: Everything depends on causes and conditions, and all can attain the unsurpassed true enlightenment. Although it appears so, there are no attachments or delusive thoughts in the mind. At that time, the World Honored One said to Manjushri: 'If there is someone who encounters this Dharma and is able to hear it, it is no different than the Buddha appearing in the world. If there is a Bodhisattva sitting under the Bodhi tree about to attain Buddhahood, the merit of hearing this sutra is also no different, and is equivalent to the sages who have attained the fruits of Srotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one). Why is this so? Because this is the essential path that all Buddhas of the past, present, and future must follow.' Manjushri Bodhisattva said to the Buddha: 'Indeed, as you have taught, those who dwell in the place of teaching, none do not accept the teachings, just as the emptiness is without attachment and without desire, so is the Dharma. Also, like the rootless root, the ultimate reality is equal, and like the samadhi of detachment from desire, the intention is equal, the equality of this Dharma is also like this.' Manjushri further said to the Buddha: 'Great Sage, you have bestowed grace and established this Dharma, so that in the future, in the chaotic world of the five turbidities of the Dharma-ending age, whether it be a good man or a good woman, who studies the Bodhisattva's intention and seeks the Great Vehicle, if they can hear this Dharma, it will allow all sentient beings who seek liberation to be illuminated by this moral and Dharma light, and each will obtain what they seek.' The Buddha silently approved. At that time, the three thousand great thousand worlds shook in six ways, the harps and other musical instruments played without being struck, all kinds of flowering and fruit trees, as well as withered trees, blossomed and bore fruit, a great light illuminated the world, obscuring the light of the sun and moon, billions of heavenly beings dwelled in the sky, rejoicing and leaping for joy, scattering various flowers, burning various precious incense, and also raining down various mixed powdered incense, the fragrance pervading the ten directions, heavenly instruments played harmonious music, everyone joined their palms together, and in unison, they sang praises: 'Wonderful, wonderful! This Dharma is rare to encounter. What Manjushri Bodhisattva has spoken, we are fortunate to hear such great teachings, today we have once again encountered the turning of the Dharma wheel! The people of Jambudvipa are so fortunate to hear this sutra, these merits will not be in vain, they will soon receive the Buddha's prediction, attain Buddhahood, and liberate many beings.' Then, the World Honored One praised the Bodhisattvas and the heavenly beings: 'Good, good! Just as you have said. Those who hear this Dharma, --------------------------------------------------------------------------------
Chinese
佛明此等当成佛道以入灭度，闻之不恐亦不怀懅，笃信爱乐，不在生死，亦不灭度。” 文殊师利白佛言：“世尊！所建于斯经典，今现感动，为先瑞应，然于后世普流十方。” 佛言：“如是，文殊师利！今所瑞应皆是建立此法威恩，如来弘慈，圣旨令然一切蒙济。” 佛语文殊：“当复重显斯深经典，佛言至诚，终不虚妄，此三脱门多所救济，当令此法后世普流。” 文殊师利复白佛言：“我亦堪任建立此法演真章句。无我无人，无寿无命，无意无可，不堕断灭，不堕计常，无有尘劳，亦无诤讼，则为光显于此经典。如我至诚、所言不虚，然后将来五浊之世令普流布。吾今要誓，不具成佛，无法圣众，无罪报应，无去无来。以此至言，令是要法于将来世皆遍流布。有了是经，而不受欲亦不离欲，无有恚痴而有慈心，无有智慧，无名无色，无缘无见，不兴生死，无身不生身，无心不生念，不惟法、不意止，无五阴、无四大，无诸入，眼色耳声鼻香口味，身更心法亦复如是，不处欲界、色、无色界，心等如地而无憎爱，诸法不损亦无增长，则宣此经。如斯经典后世普流，不在至诚，不睹审实，不赞说道，不至道果，亦无道迹，不往来，无不还，不无著，不缘觉，无诸果证，不如来，无佛法， 现代汉语译本：佛陀开示说，这些人应当成就佛道，进入涅槃寂灭，听闻此法不会感到恐惧或害怕，而是会坚定地信奉和喜爱，他们既不执着于生死轮回，也不执着于涅槃寂灭。 文殊师利菩萨对佛陀说：‘世尊！您所建立的这部经典，现在显现出种种感应，这是先前的瑞兆，它将在后世普遍流传于十方世界。’ 佛陀说：‘是的，文殊师利！现在所显现的瑞应，都是建立此法的威德恩泽所致，是如来的弘大慈悲，以及圣旨的加持，使一切众生都得到救济。’ 佛陀告诉文殊师利：‘应当再次阐明这部深奥的经典，佛陀所说的话真实不虚，这三解脱门能够救度许多众生，应当使此法在后世普遍流传。’ 文殊师利菩萨再次对佛陀说：‘我也能够承担建立此法，宣演真实章句的责任。其中没有我，没有人，没有寿命，没有命运，没有意念，没有可执着之物，不落入断灭见，不落入常见，没有尘世的烦恼，也没有争论，这样就能光显这部经典。如果我所说的至诚真实不虚，那么在将来的五浊恶世，就能使此法普遍流布。我今天发誓，不执着于成就佛果，不执着于法圣众，不执着于罪报应，不执着于去来。以此至诚之言，使这部重要的法在未来世普遍流传。有了这部经典，就不会执着于欲望，也不会远离欲望，没有嗔恨和愚痴，而有慈悲之心，没有智慧，没有名相，没有色相，没有因缘，没有见解，不生起生死，没有身体，不生起身体，没有心念，不生起念头，不思惟法，不执着于止息，没有五阴，没有四大，没有诸入，眼、色、耳、声、鼻、香、味、身、触、心、法也是如此，不处于欲界、色界、无色界，心如同大地一样没有憎恨和爱恋，诸法不减少也不增长，这样就能宣讲这部经典。像这样的经典在后世普遍流传，不执着于至诚，不执着于审视真实，不执着于赞叹说道，不执着于达到道果，也没有道迹，不往来，不不还，不无执着，不缘觉，没有诸果证，不如来，没有佛法。’
English
English version: The Buddha explained that these beings should achieve Buddhahood and enter Nirvana, hearing this Dharma without fear or apprehension, but with firm faith and love. They are neither attached to birth and death, nor to Nirvana. Manjushri Bodhisattva said to the Buddha, 'World Honored One! The Sutra you have established is now showing various signs of response. These are the auspicious omens of the past, and it will be widely spread in the ten directions in future generations.' The Buddha said, 'So it is, Manjushri! The auspicious omens now appearing are all due to the power and grace of establishing this Dharma, the great compassion of the Tathagata, and the blessing of the Holy Will, so that all beings may be saved.' The Buddha told Manjushri, 'This profound Sutra should be explained again. The words of the Buddha are true and not false. These three gates of liberation can save many beings, and this Dharma should be widely spread in future generations.' Manjushri Bodhisattva again said to the Buddha, 'I am also capable of undertaking the responsibility of establishing this Dharma and expounding the true verses. There is no self, no person, no lifespan, no destiny, no intention, nothing to be attached to, not falling into annihilationism, not falling into eternalism, no worldly afflictions, and no disputes. In this way, this Sutra can be illuminated. If what I say is sincere and true, then in the future age of the five turbidities, this Dharma can be widely spread. Today I vow not to be attached to achieving Buddhahood, not to be attached to the Dharma Sangha, not to be attached to karmic retribution, not to be attached to coming and going. With these sincere words, may this important Dharma be widely spread in future generations. Having this Sutra, one will not be attached to desire, nor will one be detached from desire. There is no hatred or ignorance, but there is compassion. There is no wisdom, no name, no form, no conditions, no views, no arising of birth and death, no body, no arising of body, no mind, no arising of thought, no thinking about Dharma, no attachment to cessation, no five aggregates, no four elements, no entrances, eye, form, ear, sound, nose, smell, taste, body, touch, mind, and Dharma are also like this. Not being in the desire realm, form realm, or formless realm, the mind is like the earth, without hatred or love. The dharmas neither decrease nor increase. In this way, this Sutra can be proclaimed. Such a Sutra will be widely spread in future generations, not attached to sincerity, not attached to examining reality, not attached to praising and speaking, not attached to reaching the fruit of the path, and there is no path, no coming and going, no non-returning, no non-attachment, no Pratyekabuddha, no fruits of realization, not like the Tathagata, no Buddha Dharma.' --------------------------------------------------------------------------------
Chinese
不无畏，无慧不慧，不圣不空不寿，不想不无想，不愿不无愿，不得果证，无见不见，不至道，无明无冥，亦无解脱，不度不无度，不彼际，不此岸，不中流，无名无不名。如是真言，当令此经后益流布。又计是经，不应不脱，不精进无所懈，不勤力，不殆废，以此至诚，法当普流，往本所生，无去无来，过去无人，不度众生，亦无灭度，人不可得，法无有起，亦无所灭，无有作者，亦无坏者，无将无反，不往不还，无举无下，无当来佛，如是像法无所照曜，无现在佛亦不畅法。以是之故，法当普流。是经所说，不戒不犯，不定不乱，不慧不愚，不解不缚，不慧见不无慧。此正真言，令经普流。不施不悭，不戒不毁，不忍不诤，不进不殆，不禅不乱，不智慧不愚闇。菩萨大士！此真谛言令法普流，无凡夫，无学者、无罗汉、无缘觉、无佛道，不因缘不无缘。当令此法普流世间。不坐佛树，不转法轮，不叹佛。佛不现在，不众生，不灭度，不如来。所以者何？一切诸法永至灭度，当令此经普流世间。” 文殊师利宣是建立经典要时，此三千大千世界六反震动，其大光明普照十方，虚空中唱无极音：“善哉，善哉！文殊师利！实如要誓。假使江河沙等诸魔官属，欲求方便毁坏此经，欲令毁散，终不能乱此微妙法，令 现代汉语译本：没有无畏，没有智慧和非智慧，没有圣人和空无，没有长寿，没有思想和无思想，没有愿望和无愿望，没有获得果证，没有见和不见，没有到达道，没有光明和黑暗，也没有解脱，没有度化和不度化，没有彼岸，没有此岸，没有中流，没有名和无名。这样的真言，应当使这部经在后世广为流传。又认为这部经，不应该不解脱，不精进就没有懈怠，不勤奋，不怠废，以这样的至诚之心，佛法应当普遍流传，往生之处，没有去也没有来，过去没有人，不度化众生，也没有灭度，人不可得，法没有生起，也没有灭亡，没有作者，也没有破坏者，没有将去也没有返回，不往也没有还，没有举起也没有放下，没有当来的佛，这样的像法没有照耀，没有现在的佛也不宣扬佛法。因为这个缘故，佛法应当普遍流传。这部经所说，不戒也不犯戒，不禅定也不散乱，不智慧也不愚痴，不解脱也不束缚，不慧见也没有无慧见。这才是真正的真言，使经文普遍流传。不布施也不吝啬，不持戒也不毁戒，不忍辱也不争斗，不精进也不懈怠，不禅定也不散乱，不智慧也不愚昧。菩萨大士！这真实不虚的言语使佛法普遍流传，没有凡夫，没有学者、没有罗汉（梵语：Arhat，指断绝一切烦恼，达到涅槃境界的修行者）、没有缘觉（梵语：Pratyekabuddha，指不依师教，自己悟道的修行者）、没有佛道，不因缘也没有无因缘。应当使这部佛法在世间普遍流传。不坐在菩提树下，不转法轮（指佛陀宣讲佛法），不赞叹佛。佛不现在，没有众生，没有灭度，不如来（指佛陀的另一种称谓）。为什么呢？一切诸法永远达到灭度，应当使这部经在世间普遍流传。 文殊师利（梵语：Manjusri，佛教中象征智慧的菩萨）宣说建立经典要义的时候，这三千大千世界六次震动，其大光明普照十方，虚空中发出无极的声音：‘善哉，善哉！文殊师利！确实如你所发誓愿。假使像恒河沙数一样多的魔王及其眷属，想要寻找机会毁坏这部经，想要使它毁散，最终也不能扰乱这部微妙的佛法，使它不能流传。’