Chinese
昧起，未有此义。所行空事，殊绝乃尔。而反向者，四万三昧周遍定意，心中欲察诸菩萨众永不能睹。唯愿，世尊！本假使知诸菩萨慧，道德超绝，光光若此，一一人故江河沙劫，在大地狱而见烧者，忍此苦患求菩萨道，不舍违远，巍巍如是无思议慧，身设不逮漏尽意解者，于无数劫能忍处在生死劳苦，终不远离如是比像无极大慧。” 于时佛赞须菩提曰：“善哉，善哉！诚如卿言，志性温仁，咨嗟此辞。假使汝今不以此身取灭度者，因斯德本，恒边沙等为转轮王，治以正法，当成无上正真之道，为最正觉。又，须菩提！三千大千世界众生之类宁多不乎？” 须菩提言：“甚多，甚多！天中天！” 佛言：“皆使众生智慧备足如舍利弗，行空第一如须菩提，如是等类诸大声闻，亿百千数不可称载，若欲得见此诸菩萨亦不能睹。所以者何？声闻、缘觉不能修行如此法教。如诸菩萨大士之等，举动进止，非是小节劣乘所逮。” 说是法时，八万四千诸天、世人，皆发无上正真道意，三千大千世界皆大震动。 文殊师利自在其室，心兴念言：“今诸菩萨皆来大会，其限无数亿百千垓。吾当复令诸天之众悉来云集。” 于是文殊即如其像，三昧正受而显神足。寻如所念，应时化成八万四 现代汉语译本： 须菩提说：‘世尊，我不明了，之前没有这样的道理。他们所行的是空无之事，殊胜到了极点。而那些反过来修行的菩萨，他们以四万三昧周遍禅定，即使心中想要观察这些菩萨，也永远无法见到。唯愿世尊，假设知道这些菩萨的智慧和道德如此超绝，光芒如此耀眼，即使他们每一个人都经历像恒河沙数劫那样长的时间，在地狱中被焚烧，他们也能忍受这样的痛苦，追求菩萨之道，不放弃，不远离，他们的智慧如此巍峨不可思议。即使他们自身没有达到漏尽意解的境界，也能在无数劫中忍受生死轮回的劳苦，最终也不会远离这样无比广大的智慧。’ 这时，佛陀赞叹须菩提说：‘善哉，善哉！正如你所说，你的心性温和仁慈，能发出这样的赞叹。假设你现在不以这个身体证得灭度，凭借这个功德根本，你将像恒河沙数那样多次转生为转轮王，以正法治理天下，最终成就无上正等正觉的佛道。’ ‘又，须菩提，三千大千世界中的众生数量多不多呢？’ 须菩提回答说：‘非常多，非常多！天中天！’ 佛陀说：‘假设让所有众生都具备像舍利弗（智慧第一的佛陀弟子）那样的智慧，修行空性第一像须菩提一样，像这样的大声闻，有亿百千数，不可称量，如果他们想要见到这些菩萨，也无法见到。这是为什么呢？因为声闻和缘觉（小乘修行者）不能修行这样的法教。像这些菩萨大士，他们的一举一动，都不是小乘修行者所能达到的。’ 当佛陀宣说此法时，八万四千诸天和世人，都发起了无上正等正觉的道心，三千大千世界都发生了大震动。 文殊师利（智慧第一的菩萨）在自己的住所，心中想道：‘现在诸菩萨都来大会，数量有无数亿百千垓。我应当再让诸天之众都来云集。’ 于是文殊师利就显现出他的形象，进入三昧正定，显现神通。随即如他所想，立刻化现出八万四千
English
English version: Subhuti said, 'World Honored One, I do not understand; there has never been such a meaning. What they practice is emptiness, which is extraordinarily profound. But those who practice in the opposite way, with their minds settled in the four myriad samadhis, even if they wish to observe these Bodhisattvas, they will never be able to see them. I pray, World Honored One, that if one were to know that the wisdom and morality of these Bodhisattvas are so transcendent, their light so radiant, even if each of them were to spend as many kalpas as there are sands in the Ganges River, being burned in hell, they would endure such suffering, seeking the Bodhisattva path, not abandoning it, not turning away from it. Their wisdom is so majestic and inconceivable. Even if they themselves have not attained the state of exhaustion of outflows and liberation of mind, they can endure the suffering of birth and death for countless kalpas, and will never turn away from such immeasurable wisdom.' At that time, the Buddha praised Subhuti, saying, 'Excellent, excellent! It is as you say. Your nature is gentle and kind, and you can utter such praise. If you were not to attain Nirvana in this body, by virtue of this merit, you would be reborn as a Wheel-Turning King as many times as there are sands in the Ganges River, governing with the righteous Dharma, and ultimately attain the unsurpassed, perfect enlightenment of Buddhahood.' 'Furthermore, Subhuti, are the sentient beings in the three thousand great thousand worlds many or not?' Subhuti replied, 'Very many, very many! Honored One among the heavens!' The Buddha said, 'If all sentient beings were to possess the wisdom of Shariputra (the Buddha's disciple known for his wisdom), and were to practice emptiness as Subhuti does, and if there were countless such great Shravakas, even if they wished to see these Bodhisattvas, they would not be able to. Why is that? Because Shravakas and Pratyekabuddhas (those who seek individual enlightenment) cannot practice such teachings. The actions and movements of these great Bodhisattvas are beyond the reach of those who follow the inferior vehicle.' When the Buddha spoke this Dharma, eighty-four thousand devas and humans all generated the aspiration for unsurpassed, perfect enlightenment, and the three thousand great thousand worlds all shook greatly. Manjushri (the Bodhisattva of wisdom), in his own dwelling, thought, 'Now all the Bodhisattvas have come to this assembly, their number is countless billions. I should also cause all the devas to gather here.' Then Manjushri manifested his form, entered into samadhi, and displayed his miraculous powers. Immediately, as he had thought, he transformed into eighty-four thousand --------------------------------------------------------------------------------
Chinese
千亿百千数宝红莲华，大如车盖，紫金为叶，白银为茎，首藏琉璃及马瑙宝而以杂厕，瑰琦诸珍车𤦲为子，化诸菩萨皆坐其上，体紫金色、三十二相，姿艳端正，威神晖赫。又莲华光诸化菩萨，照四王天、忉利天、盐天、兜术天、无憍乐天、化自在天、梵天、大梵天、梵迦夷天、梵满天至一善天，普及三千大千世界欲行天、色行天所有宫殿。诸菩萨等坐众莲华上，靡不周流十方，悉畅法音多所开化。此诸菩萨皆游告此三千大千世界，而叹颂曰： “诸佛超日月， 久远乃现世， 犹如灵瑞花， 难值复过是。 释师子人尊， 今显出于世， 以时讲经典， 尽灭一切苦。 天上之快乐， 安能得久如， 复还堕地狱， 因更无量恼。 若习于贪欲， 恩爱转炽盛， 三界无安乐， 勿志生死渊。 智者得开眼， 佛世难可遇， 放逸不觉了， 不能灭众患。 当往见正觉， 听受无上法， 人尊灭度已， 将无怀忧戚。 驰骋自恣者， 有魔网之难， 安能得解脱， 迷惑失正路。 若人宿有福， 可为说此义， 佛观其原际， 妙相三十二。 余人不堪任， 亦无能将护， 唯有佛世雄， 其慈无思议。 百千劫造行， 无量不可 现代汉语译本 有千亿百千朵宝红莲花，大如车盖，花叶是紫金色的，花茎是白银色的，花蕊中藏有琉璃和玛瑙等宝物，各种珍贵的宝石作为花子点缀其中。这些莲花化生出许多菩萨，他们都坐在莲花之上，身体呈现紫金色，具有三十二种殊胜的相貌，姿态艳丽端庄，威严神圣，光辉照耀。莲花的光芒也化生出许多菩萨，他们的光芒照耀到四王天（四大天王所居之天）、忉利天（帝释天所居之天）、焰摩天（夜摩天，时分天）、兜率天（弥勒菩萨所居之天）、乐变化天（化乐天）、他化自在天（欲界顶天）、梵天（色界初禅天）、大梵天（色界初禅天之主）、梵众天（梵辅天）、梵辅天（梵众天）乃至一善天，遍及三千大千世界中所有欲界天和色界天的宫殿。这些菩萨坐在莲花之上，周游十方世界，宣讲佛法，开化众生。这些菩萨在三千大千世界中游历，并赞颂道： ‘诸佛超越日月的光辉，经过漫长的时间才显现在世间，就像灵瑞的花朵一样，难以遇到，比这还要稀有。释迦牟尼佛，人中之尊，现在显现于世，适时地宣讲经典，彻底灭除一切痛苦。天上的快乐，怎么能长久呢？最终还会堕入地狱，遭受无量的痛苦。如果沉溺于贪欲，爱欲就会更加炽盛，三界之中没有真正的安乐，不要执着于生死轮回的深渊。有智慧的人能够开启智慧之眼，佛陀出世是难以遇到的，放纵懈怠而不觉悟，就不能灭除各种烦恼。应当去拜见正觉的佛陀，听受无上的佛法，人中之尊佛陀灭度之后，才不会感到忧愁悲伤。放纵自己，肆意妄为的人，会陷入魔网的困境，怎么能够得到解脱呢？迷惑而迷失了正道。如果有人宿世有福，可以为他说此真义，佛陀观察众生的根基，具有三十二种殊胜的妙相。其余的人不堪承受，也没有能力守护，只有佛陀世雄，他的慈悲是不可思议的。经过百千劫的修行，无量无边’
English
English version There were billions upon billions of jeweled red lotus flowers, each as large as a chariot canopy, with leaves of purple gold and stems of silver. The pistils were adorned with lapis lazuli and agate, and various precious gems served as seeds. These lotuses transformed into numerous Bodhisattvas, all seated upon them, their bodies a radiant purple-gold, possessing the thirty-two auspicious marks, their forms beautiful and dignified, their majestic power shining brightly. The light of these lotuses also transformed into Bodhisattvas, whose radiance illuminated the Four Heavenly Kings' Heaven (Cāturmahārājikakāyika), the Trayastriṃśa Heaven (Trāyastriṃśa), the Yama Heaven (Yāma), the Tuṣita Heaven (Tuṣita), the Nirmāṇarati Heaven (Nirmāṇarati), the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin), the Brahma Heaven (Brahmaloka), the Great Brahma Heaven (Mahābrahmaloka), the Brahma Assembly Heaven (Brahmapāriṣadya), the Brahma Ministers Heaven (Brahmapurohita), and even up to the One Good Heaven (Śubhakṛtsna), extending throughout all the palaces of the Desire Realm and Form Realm in the three thousand great thousand worlds. These Bodhisattvas, seated upon the lotuses, traveled throughout the ten directions, proclaiming the Dharma and enlightening countless beings. These Bodhisattvas traveled throughout the three thousand great thousand worlds, and praised thus: 'The Buddhas surpass the sun and moon, appearing in the world after a long time, like auspicious flowers, difficult to encounter, even more rare than that. Śākyamuni, the honored one among humans, now appears in the world, teaching the scriptures at the right time, completely extinguishing all suffering. The happiness of the heavens, how can it last forever? Eventually, one will fall back into hell, suffering immeasurable pain. If one indulges in greed, love and desire will become even more intense. There is no true peace in the three realms. Do not cling to the abyss of birth and death. The wise can open their eyes of wisdom. It is difficult to encounter a Buddha's appearance in the world. If one is careless and unaware, one cannot extinguish all afflictions. One should go to see the fully enlightened Buddha, and receive the unsurpassed Dharma. After the honored one among humans, the Buddha, passes away, one will not feel sorrow or grief. Those who indulge themselves and act recklessly will fall into the net of Mara. How can they attain liberation? They are confused and have lost the right path. If someone has accumulated merit in past lives, this truth can be explained to them. The Buddha observes the roots of beings, possessing the thirty-two wondrous marks. Others are not capable of enduring this, nor do they have the ability to protect. Only the Buddha, the hero of the world, has immeasurable compassion. After practicing for hundreds of thousands of kalpas, immeasurable and boundless.'
Chinese
议， 积累尊圣慧， 释师子巍巍。 今讲最尊法， 其义深难逮， 众生不可得， 无寿亦无人。 当弃于计常， 断灭亦如之， 舍一切诸想， 为众颁宣法。 演示真本际， 于世无所著， 斯空无有想， 不兴造诸愿。 无形无所猗， 不起无所灭， 所来无从来， 明眼说法然。 无相无所生， 本净无形貌， 无见无瑞应， 不念有所说。 计众生不生， 亦无有死者， 人本无所起， 亦无有灭度。 以音说经法， 法无积聚处， 因文字号法， 导师之所说。 其不着风者， 亦不依水火， 不想念于地， 明眼之所叹。 色痛痒思想， 生死行亦然， 说识亦复空， 五阴无处所。 其眼耳鼻者， 若口并身意， 分别本净空， 其空不可得。 色声味众香， 细滑意所乐， 从想念而生， 想亦空自然。 欲界及色界， 无色亦如是， 分别犹如幻， 无实亦无形。 正觉为若兹， 为人讲说法， 灭除众苦患， 当速诣导师。” 诸化菩萨于三千大千世界宣此颂已，悉得闻之，有九十六亿欲行天人、色行天人，远尘离垢，诸法法眼净，二万人皆得离欲，三十三天子宿 现代汉语译本 思议， 积累尊贵的圣慧， 犹如释迦狮子般威严。 现在宣讲最尊贵的佛法， 其含义深奥难以理解， 众生是不可得的， 没有寿命也没有人。 应当抛弃执着于常有的观念， 断灭的观念也同样要抛弃， 舍弃一切诸种妄想， 为众生宣讲佛法。 展示真实的本源， 在世间不执着任何事物， 这种空性是没有妄想的， 不会产生任何愿望。 没有形状也没有所依赖， 不生起也不灭亡， 所来之处没有来处， 明眼人是这样说法。 没有相状也没有生起， 本来清净没有形貌， 没有可见的瑞相， 也不执着于所说的内容。 认为众生不生， 也没有死亡， 人本来没有生起， 也没有灭度。 用声音宣说经法， 法没有积聚之处， 因为文字而称之为法， 这是导师所说的。 不执着于风的人， 也不依赖水火， 不执着于地， 这是明眼人所赞叹的。 色、受、想、行， 生死之行也是如此， 说识也是空性的， 五蕴没有固定的处所。 眼睛、耳朵、鼻子， 以及口、身体和意念， 分别来说都是本性清净的空， 这种空性是不可得的。 色、声、味、香， 细滑和意念所喜爱的， 都是从想念而生， 想念也是空性的自然。 欲界和色界（Rūpadhātu）， 无色界（Arūpadhātu）也是如此， 分别来看都像幻象， 没有真实也没有形状。 正觉就是这样， 为人宣讲佛法， 灭除众生的痛苦， 应当迅速前往导师那里。 诸位化身菩萨在三千大千世界宣讲此偈颂后，都听到了，有九十六亿欲界天人、色界天人，远离尘垢，对诸法生起清净的法眼，二万人皆得离欲，三十三天子宿
English
English version Contemplation, Accumulating noble sacred wisdom, like the majestic lion of Shakya. Now expounding the most venerable Dharma, its meaning is profound and difficult to grasp, Sentient beings are unattainable, there is no lifespan, nor is there a person. One should abandon the attachment to the concept of permanence, the concept of annihilation should also be abandoned, Relinquish all kinds of delusions, and proclaim the Dharma for sentient beings. Demonstrate the true origin, without attachment to anything in the world, This emptiness is without delusion, it does not give rise to any wishes. Without form and without reliance, neither arising nor ceasing, Where it comes from has no origin, this is how the clear-eyed ones speak. Without characteristics and without arising, originally pure without form, Without visible auspicious signs, nor attached to what is spoken. Believing that sentient beings do not arise, nor is there death, People originally do not arise, nor is there passing away. Using sound to proclaim the scriptures, the Dharma has no place of accumulation, Because of words it is called Dharma, this is what the guide has said. Those who are not attached to the wind, also do not rely on water or fire, Not attached to the earth, this is what the clear-eyed ones praise. Form, feeling, perception, volition, the actions of birth and death are also like this, It is said that consciousness is also empty, the five aggregates have no fixed place. The eyes, ears, nose, as well as the mouth, body, and mind, When analyzed, they are all empty in their original nature, this emptiness is unattainable. Form, sound, taste, smell, the subtle and smooth, and what the mind delights in, All arise from thoughts, thoughts are also empty by nature. The desire realm (Kāmadhātu) and the form realm (Rūpadhātu), the formless realm (Arūpadhātu) are also like this, When analyzed, they are like illusions, without reality and without form. Enlightenment is like this, proclaiming the Dharma for people, Eliminating the suffering of sentient beings, one should quickly go to the guide. After the transformation bodhisattvas proclaimed this verse in the three thousand great thousand worlds, all heard it, there were ninety-six billion desire realm devas, form realm devas, who were far from dust and defilement, and for whom the pure Dharma eye arose regarding all dharmas, twenty thousand people all attained freedom from desire, the thirty-three devas of the thirty-third heaven -------------------------------------------------------------------------------- 殖德本，逮得无所从生法忍。