Chinese
神巍巍，嵩高显远，睹莫不欢——阁交络中，化作众宝诸床榻具，布以天衣，一一床上，化菩萨坐，三十二相庄严其身。于时文殊则如其像建立神曜，妙色莲华上诸坐菩萨，及三千大千世界可游行者，并诸棚阁，交络床坐，普诣佛所绕佛七匝，及诸圣众踊住空中，其光照曜众会场地却住四方。 文殊师利忽然速疾，已至佛所，善住意天子反从后至。时善住意至彼见之，即问之曰：“仁从何路前至于斯？我发在前，反从后至？” 文殊答曰：“假使供养江河沙等如来至真稽首为礼，不能见吾去来进退。” 文殊师利现未曾现，诸来会者还自诣室。时莲华上诸坐菩萨，并交络中，皆一音声，同时发音，住于佛前，则以此偈，赞世尊曰： “为已曾供养， 无央数亿佛， 犹如江河沙， 无能计谊者。 以用志佛道， 殊特尊上慧， 人尊无所著， 胜是故巍巍。 颜容尊难及， 圣威照三世， 能仁众相好， 若干种变异。 若颁宣经道， 导师从其愿， 其所分别者， 永无人寿命。 律开导众人， 布施行禁戒， 忍辱习精进， 禅定之智慧， 三处无所著， 以慧度彼岸， 归命礼最胜， 奉敬诸正觉。 随一切诸佛， 奉敬三界将， 现代汉语译本 神圣的殿堂巍峨壮观，高耸入云，令人瞻仰时无不心生欢喜——楼阁交错相连，化作无数珍宝装饰的床榻，铺设着天衣。每一张床上，都化现出一位菩萨端坐，他们以三十二种殊胜的相貌庄严自身。此时，文殊菩萨也如其化身一般，展现出神圣的光辉，在妙色莲花上，诸位菩萨端坐其上。三千大千世界中所有值得瞻仰的事物，以及楼阁、交错的床榻，都普遍来到佛陀所在之处，围绕佛陀七圈。诸位圣众也腾跃在空中，他们的光芒照耀着整个会场，并向四方散去。 文殊师利菩萨忽然迅速地来到佛陀面前，而善住意天子反而从后面赶到。当时，善住意天子见到文殊菩萨，便问道：‘仁者从哪条路先到达这里？我明明先出发，反而从后面才到？’ 文殊菩萨回答说：‘即使供养如恒河沙数般多的如来至真，并向他们稽首礼拜，也不能见到我的去来进退。’ 文殊师利菩萨展现出前所未有的景象，所有来参加法会的人都各自回到自己的住所。这时，莲花上端坐的诸位菩萨，以及在交错楼阁中的菩萨，都同时发出同一个声音，在佛陀面前，用以下的偈颂赞美世尊： ‘您曾供养过无数亿如恒河沙数般的佛陀，没有人能够计算出您的功德。您以坚定的意志追求佛道，拥有殊胜尊贵的智慧。您是人中之尊，没有任何执着，因此才如此巍峨。您的容颜尊贵难以企及，圣洁的威光照耀三世。能仁（释迦牟尼佛的称号）具有各种美好的相貌，展现出种种变化。当您宣讲经道时，导师会随顺您的意愿。您所分别阐述的道理，永远不会有人寿的限制。您以戒律开导众人，教导布施、持戒、忍辱、精进、禅定和智慧。您在三处（指身、口、意）都没有执着，以智慧度过彼岸。我归命礼敬最殊胜的您，奉敬诸位正觉。我随顺一切诸佛，奉敬三界之导师。’
English
English version The divine hall was majestic and towering, so high and far-reaching that all who beheld it were filled with joy. Interconnected pavilions transformed into numerous jeweled beds and couches, adorned with celestial garments. On each bed, a Bodhisattva manifested, seated with their bodies adorned with the thirty-two auspicious marks. At that time, Manjushri (Bodhisattva of Wisdom) also manifested his divine radiance, and on the lotus flowers of wondrous colors, the Bodhisattvas were seated. All that was worthy of admiration in the three thousand great thousand worlds, along with the pavilions and interconnected beds, universally arrived at the place where the Buddha was, circumambulating him seven times. The holy assembly also soared into the sky, their light illuminating the entire gathering and spreading in all directions. Manjushri Bodhisattva suddenly and swiftly arrived before the Buddha, while the Deva (god) 'Good Dwelling Intent' arrived from behind. Upon seeing Manjushri, 'Good Dwelling Intent' asked, 'By what path did you arrive here before me? I set out first, yet I arrived from behind?' Manjushri replied, 'Even if one were to make offerings to as many Tathagatas (Buddhas) as there are sands in the Ganges River, and bow down to them in reverence, they would not be able to perceive my coming, going, advancing, or retreating.' Manjushri Bodhisattva manifested an unprecedented sight, and all those who had come to the assembly returned to their respective dwellings. At this time, the Bodhisattvas seated on the lotus flowers, as well as those in the interconnected pavilions, all spoke in one voice, simultaneously, before the Buddha, praising the World Honored One with the following verses: 'You have made offerings to countless billions of Buddhas, as numerous as the sands of the Ganges River, and no one can calculate your merits. With unwavering resolve, you pursue the path of Buddhahood, possessing supreme and noble wisdom. You are the most honored among humans, without any attachments, and therefore you are so majestic. Your countenance is noble and unattainable, your sacred radiance illuminates the three realms. The Muni (another name for Shakyamuni Buddha) possesses various auspicious marks, displaying manifold transformations. When you proclaim the Dharma, the guide will follow your wishes. The principles you expound will never be limited by the lifespan of any being. You guide people with precepts, teaching generosity, discipline, patience, diligence, meditation, and wisdom. You have no attachments in the three places (body, speech, and mind), and with wisdom, you cross over to the other shore. I take refuge in and pay homage to the most supreme one, and I revere all the fully enlightened ones. I follow all the Buddhas, and I revere the guide of the three realms.'
Chinese
为诸法之王， 天人所供养。 笃信于空无， 坚固难可及， 因此得逮成， 世间人中圣。 其有本往古， 过去诸如来， 有今现在者， 人中之尊上。 斯等悉奉行， 常解空净慧， 亦无有想愿， 察之不有相。 究竟推极之， 本净无众生， 又无有生者， 亦无有死者。 复无有来者， 亦无往生者， 一切诸法事， 譬若如虚空。 如我本所现， 正士之所为， 察于三事身， 悉为无所有。 安住所说法， 其义为若兹， 睹之如幻化， 亦如梦所见。 诸佛之世界， 过如江沙等， 若人满中物， 以用布施者， 假使有行忍， 是法亦复空， 此所兴布施， 殊特为第一。 犹如江河沙， 劫限有若干， 供养诸斯等， 人中最尊上。 众华及名香， 饮食为若斯， 若有菩萨学， 志求佛道义， 若闻此经典， 如是诸训教， 若晓了无人， 寿命含血类。 速逮得法忍， 清净成显曜， 此人则供养， 人中无上尊。 于无数亿劫， 常行布施事， 饮食诸供养， 车马众居业。 亦不用此行， 疾成于佛道， 反怀众妄想， 而计有人故。 其有人 现代汉语译本 是诸法之王（Dharmaraja），为天人和世人所供养。 他笃信一切皆空无（sunyata），其信念坚固不可动摇，因此得以成就，成为世间人中的圣者。 过去、现在的一切诸佛如来（Tathagata），都是人中至尊。 他们都奉行，常以空性的智慧来理解一切，既没有执着，也没有愿望，观察一切事物都无自性。 究竟而言，一切的本性都是清净的，没有众生，没有生者，也没有死者。 没有来者，也没有往生者，一切诸法，都如同虚空一般。 正如我所展现的，正士所为，观察身、口、意三业，都是空无所有。 安住于此理而说法，其义理就是如此，所见一切都如幻化，如同梦中所见。 诸佛的世界，多如恒河沙数，如果有人用充满这些世界的宝物来布施，即使他能行忍辱，这些法也都是空性的，而听闻此法并信解，才是殊胜的第一布施。 如同恒河沙数般的劫数，供养所有这些世间最尊贵的人，用鲜花、名香、饮食等供养。 如果有菩萨（Bodhisattva）学习，立志追求佛道真义，如果听闻此经典，以及这些教诲，如果能了悟一切法中无人、无寿命、无众生， 就能迅速获得法忍（Dharma-ksanti），清净而光明，此人才是真正供养了人中无上尊。 即使在无数亿劫中，常行布施，用饮食、各种供养、车马、住所等来布施， 也不能因此迅速成就佛道，反而会怀有各种妄想，执着于有‘人’的存在。 如果有人
English
English version He is the king of all dharmas (Dharmaraja), worshipped by gods and humans. He firmly believes in emptiness (sunyata), his conviction is steadfast and unshakeable, thus he attains enlightenment, becoming a sage among people. All the Tathagatas (Tathagata) of the past and present are the most honored among humans. They all practice, constantly understanding everything with the wisdom of emptiness, having neither attachments nor desires, observing all things as without inherent nature. Ultimately, the nature of everything is pure, there are no sentient beings, no one who is born, and no one who dies. There is no one who comes, and no one who goes, all dharmas are like empty space. Just as I have shown, what a righteous person does, observing the three actions of body, speech, and mind, all are without substance. Dwelling in this truth and teaching, its meaning is just like this, all that is seen is like an illusion, like what is seen in a dream. The worlds of the Buddhas are as numerous as the sands of the Ganges River, if someone were to give away treasures filling these worlds, even if they practice patience, these dharmas are also empty, but hearing and understanding this dharma is the most excellent giving. For as many kalpas as there are sands in the Ganges River, offering to all these most honored beings with flowers, incense, food, and other offerings. If a Bodhisattva (Bodhisattva) studies, aspiring to seek the true meaning of the Buddha's path, if they hear this scripture, and these teachings, if they can realize that in all dharmas there is no person, no life, no sentient being, they will quickly attain Dharma-ksanti (Dharma-ksanti), becoming pure and radiant, this person is truly offering to the most honored among humans. Even if one constantly practices giving for countless eons, giving food, various offerings, vehicles, and dwellings, they cannot quickly attain Buddhahood because of this, instead they will harbor various delusions, clinging to the existence of a 'person'. If someone -------------------------------------------------------------------------------- 中上， 已归灭度者， 曾度于众生， 所济无央数。 其法本清净， 察之无所有， 解脱明慧等， 所学为若兹。 值遇佛兴世， 久久时可得， 若说经典时， 信尊亦复然。 得来成人身， 亦复甚难矣， 善哉修精进， 顺从最胜教。 常当蠲除去， 八懅无闲难， 应时不再遇， 闲暇时希有。 当兴行笃信， 咨启佛教诲， 当殷勤力务， 勇猛常奉行。 若得逮闻法， 速疾修谨敕， 大音无极声， 已度于彼岸。 常当自将养， 精习于闲居， 从人中之上， 稽颡不违命。 从就善知识， 通达法器者， 心常弃于非， 伪行恶知识。 一切修平顺， 等心方便随， 虽在于众生， 慎莫怀妄想。 奉承禁戒者， 博闻之徒类， 等察于他人， 常行而乞食。 数数当调习， 亲近坐树下， 秽药以疗身， 第一无怀疑。 一切诸有为， 计是亦无为， 悉亦同等相， 譬之若野马。 若能晓了者， 是第一本际， 则疾成佛道， 为逮无等伦。 佛解了五阴， 犹如幻师化， 自察其内已， 又观外所有。 安住所分别， 是则为空聚， 慎莫怀恋恨， 于彼依猗之。 其淫怒痴者， 本净如虚空， 騃冥瞋恚事， 悉亦从想生。 又计其想念， 亦不得所在， 诸导师之众， 所晓了若此。 是故有智者， 人中为明目， 假使欲究尽， 诸佛之道慧。 弃捐诸挂碍， 有为之迷惑， 此等勇猛士， 必成尊佛道。”
Chinese
尔时诸化菩萨说是偈已，彼众会中诸来听者二万二千人，皆发无上正真道意；五百比丘得无起余漏尽意解；三百比丘尼得法眼净；七千优婆塞、七千优婆夷、二万五千诸天子远尘离垢、诸法法眼净，三百菩萨逮无所从生法忍；此三千大千世界六反震动，其大光明普照十方。 耆年舍利弗前白佛言：“唯愿，大圣！此谁威德？使此三千大千世界六反震动，诸化菩萨在交络阁莲华上坐，演深妙法，其义殊特，斯光普照诸来会者。无央数亿众菩萨集，诸天子等不可称载。” 佛告舍利弗：“文殊师利威神所感，悉令集会。所以者何？是故文殊启问如来毁伏魔场三昧之要，具足成就不可思议诸佛之法，名寂然空行，与善住意天子俱。” 舍利弗白佛言：“文殊师利不来会乎？何故不现？” 佛告舍利弗：“文殊师利降毁诸魔三昧正受，蔽魔宫殿，兴大威变，诣如来所。” 于是文殊 现代汉语译本 他们所依赖的， 那些被淫欲、愤怒和愚痴所困扰的人， 其本性清净如虚空。 愚昧、黑暗和嗔恚的事情， 也都只是从妄想中产生。 进一步推究这些妄想， 也找不到它们存在的实在之处。 所有导师们所领悟的， 就是这样的道理。 因此，有智慧的人， 是人群中的明眼人。 如果想要彻底探究， 诸佛的智慧之道， 就应当抛弃一切牵挂， 以及有为法的迷惑。 这些勇猛精进的人， 必定能够成就至尊的佛道。 当时，这些化身菩萨说完这偈颂后，在场的听众中有两万二千人，都发起了无上正等正觉的意愿；五百位比丘证得了无生、余漏已尽的意解；三百位比丘尼获得了法眼清净；七千位优婆塞、七千位优婆夷、两万五千位诸天子，都远离了尘垢，获得了诸法法眼清净；三百位菩萨证得了无所从来法忍（对诸法无生无灭的真理的领悟）；这个三千大千世界发生了六次震动，其大光明普照十方。 耆年舍利弗（佛陀的十大弟子之一，以智慧著称）上前禀告佛陀说：‘世尊，请问这是谁的威德？使得这个三千大千世界发生了六次震动，这些化身菩萨坐在交错的楼阁莲花之上，演说深奥微妙的佛法，其意义殊胜特别，这光明普照所有来参加法会的人。无数亿的菩萨聚集，诸天子等也多得不可计数。’ 佛陀告诉舍利弗：‘这是文殊师利（智慧的象征）的威神所感应，使得一切都如此。这是因为文殊师利向如来请教了摧毁魔障的三昧（禅定）的要义，他具足成就了不可思议的诸佛之法，名为寂然空行，与善住意天子一同前来。’ 舍利弗禀告佛陀说：‘文殊师利没有来参加法会吗？为什么没有显现？’ 佛陀告诉舍利弗：‘文殊师利正在降伏摧毁诸魔的三昧正定中，遮蔽了魔宫，兴起了大威神变化，正要来到如来这里。’ 这时，文殊师利...
English
English version That which they rely on, Those who are afflicted by lust, anger, and delusion, Their original nature is pure like the void. Ignorance, darkness, and matters of hatred, All arise from thoughts as well. Further examining these thoughts, One cannot find where they truly exist. All the guides have understood, This is the truth. Therefore, the wise, Are the clear-sighted among people. If one wishes to thoroughly explore, The wisdom path of all Buddhas, One should abandon all attachments, And the delusions of conditioned phenomena. These courageous and diligent ones, Will surely achieve the supreme Buddhahood. At that time, after these transformation Bodhisattvas finished reciting the verses, among the audience, twenty-two thousand people all generated the aspiration for Anuttara-samyak-sambodhi (supreme enlightenment); five hundred Bhikkhus attained the understanding of no-birth and the exhaustion of all outflows; three hundred Bhikkhunis attained the pure Dharma eye; seven thousand Upasakas, seven thousand Upasikas, and twenty-five thousand Devas all became free from dust and defilements, and attained the pure Dharma eye regarding all dharmas; three hundred Bodhisattvas attained the Dharma-kshanti (acceptance of the truth of non-origination) from which nothing arises; this three-thousand great thousand world shook six times, and its great light illuminated all directions. The elder Shariputra (one of the Buddha's ten great disciples, known for his wisdom) stepped forward and said to the Buddha: 'World Honored One, whose power is this? That this three-thousand great thousand world shook six times, and these transformation Bodhisattvas are sitting on lotus flowers in interconnected pavilions, expounding the profound and subtle Dharma, whose meaning is extraordinary and special, and this light illuminates all those who have come to the assembly. Countless billions of Bodhisattvas have gathered, and the Devas are also too numerous to count.' The Buddha told Shariputra: 'This is due to the majestic power of Manjushri (symbol of wisdom), which causes all of this. This is because Manjushri asked the Tathagata about the essence of the Samadhi (meditative absorption) that destroys the demonic realms, and he has fully accomplished the inconceivable Dharma of all Buddhas, called the Tranquil Empty Practice, and he is coming together with the Deva Good-Dwelling-Mind.' Shariputra said to the Buddha: 'Has Manjushri not come to the assembly? Why has he not appeared?' The Buddha told Shariputra: 'Manjushri is currently in the Samadhi of subduing and destroying all demons, obscuring the demon palaces, and manifesting great miraculous transformations, and he is about to come to the Tathagata.' At this time, Manjushri... --------------------------------------------------------------------------------