Chinese
佛说大乘入诸佛境界智光明庄严经卷第四 大正藏第 12 册 No. 0359 佛说大乘入诸佛境界智光明庄严经 佛说大乘入诸佛境界智光明庄严经卷第五 译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣惟净等奉 诏译 “稽首十力度烦恼， 稽首广大施无畏， 善住不共诸法中， 稽首世间尊胜者， 稽首能断众结缚， 稽首已住于彼岸， 稽首救世诸苦尊， 稽首不住于生死。 普遍通达众生行， 于一切处离意念， 如莲不著于水中， 净空寂默常亲近。 圣师种种无上句， 稽首无缘度染海， 普遍善观诸相门， 于诸愿求无所有。 佛大威力不思议， 犹如虚空无依止， 稽首广持胜德门， 稽首犹如妙高胜。” 现代汉语译本 觉悟的境界， 遍入一切而无所障碍的法门，无所缘的尊者，我今赞礼。 虽知涅槃寂静不动，亦能于过去、现在、未来三世善巧调伏众生， 具足种种方便之门，无所缘的尊者，我今赞礼。 对于一切众生，善解其智慧和方便， 然而亦不为涅槃所动，无所缘的尊者，我今赞礼。 大圣者无相无所悟，已远离戏论，无有对立和障碍， 因无我故，心中无有对立和障碍，无所缘的尊者，我今赞礼。 已远离疑惑，没有过失，无我，亦无我所， 于一切处皆能正确普遍地知晓，无所缘的尊者，我今赞礼。 《佛说大乘入诸佛境界智光明庄严经》卷第四 大正藏第 12 册 No. 0359 《佛说大乘入诸佛境界智光明庄严经》 《佛说大乘入诸佛境界智光明庄严经》卷第五 译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣惟净等奉诏译 稽首（顶礼）具足十种力度（佛的十种力量）而能断除烦恼者，稽首广大施予无畏者， 善能安住于不共诸法（佛独有的法）之中，稽首世间最尊胜者， 稽首能断除众生一切结缚者，稽首已到达彼岸者， 稽首救度世间一切苦难的尊者，稽首不住于生死轮回者。 普遍通达众生的行为，于一切处皆能离意念， 如莲花不沾染于水中，清净空寂，常亲近。 圣师所说种种无上之句，稽首无缘度脱染污之海者， 普遍善观诸相之门，对于一切愿求皆无所执着。 佛的大威力不可思议，犹如虚空无所依止， 稽首广持殊胜功德之门者，稽首犹如妙高山般殊胜者。
English
English version The realm of enlightenment, The Dharma gate that pervades all without obstruction, the Venerable One without object, I now praise and bow. Though knowing Nirvana is still and unmoving, also skillfully tames beings in the three times of past, present, and future, Possessing all kinds of expedient means, the Venerable One without object, I now praise and bow. For all sentient beings, skillfully understanding their wisdom and expedient means, Yet also not moved by Nirvana, the Venerable One without object, I now praise and bow. The Great Sage is without form and without awakening, already free from conceptual proliferation, without opposition or obstruction, Because of no self, the mind has no opposition or obstruction, the Venerable One without object, I now praise and bow. Already free from doubt, without fault, no self, and no self's possessions, In all places, correctly and universally knowing, the Venerable One without object, I now praise and bow. 'The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment,' Volume Four Taisho Tripitaka Volume 12, No. 0359, 'The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment' 'The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment,' Volume Five Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Wei Jing, etc., under imperial decree. I bow my head to the one who has the ten powers (Buddha's ten powers) to destroy afflictions, I bow my head to the one who widely bestows fearlessness, Well abiding in the uncommon Dharmas (Buddha's unique teachings), I bow my head to the most venerable one in the world, I bow my head to the one who can cut off all the bonds of beings, I bow my head to the one who has already reached the other shore, I bow my head to the venerable one who saves the world from all suffering, I bow my head to the one who does not abide in birth and death. Universally understanding the actions of beings, in all places, free from intention, Like a lotus not attached to water, pure, empty, and silent, always close. The holy teacher's various unsurpassed words, I bow my head to the one who crosses the sea of defilement without conditions, Universally and skillfully observing the gates of all forms, without attachment to any desires. The Buddha's great power is inconceivable, like space without reliance, I bow my head to the one who widely holds the gates of supreme virtue, I bow my head to the one who is like the wonderful and lofty Mount Sumeru. --------------------------------------------------------------------------------
Chinese
尔时，世尊赞妙吉祥童真菩萨摩诃萨言：“善哉善哉！妙吉祥！如是如是！妙吉祥！勿于诸佛起色相见，勿于诸法谓其无相，勿谓诸佛独居法界，亦勿谓佛处大众中，当知诸佛无见无闻、无所供养无供养者，诸佛如来无有少法若一性若多性而可施作。亦勿谓佛得菩提果，亦勿谓佛有法可现，无见、无闻、无念、无知，佛亦无言已说现说当说诸法。亦非诸佛现成正觉，亦无有法能成正觉，亦非诸佛断染证净，设有所作离见闻觉知。何以故？妙吉祥当知，一切法本来清净故。 “复次，妙吉祥！汝等当知此经功德不可思议，若有菩萨以三千大千世界微尘等数一切众生，普令建立成缘觉果，然于此正法不生信解。若有菩萨于此正法生信解者，其所获福比前福蕴广多无量，何况自书或教人书，所得福蕴倍复增胜。 “又，妙吉祥！若复有人以三千大千世界所有一切众生之类——若卵生、若胎生，若湿生、若化生，若有色若无色，若有想若无想，若非有想若非无想，若二足若四足，若无足若多足——彼如是等诸众生类，普令建立皆得人身，得人身已悉令发起大菩提心。发大菩提心已，一一菩萨于不可思议殑伽沙数佛刹土中，为微尘等诸佛菩萨并声闻众，以饮食、衣服、坐卧之物，病缘医药及诸乐具，供给供养经殑伽 现代汉语译本： 那时，世尊赞叹妙吉祥童真菩萨摩诃萨说：‘善哉善哉！妙吉祥！如你所说，如你所说！妙吉祥！不要以色相来看待诸佛，不要认为诸法没有相状，不要认为诸佛独自存在于法界，也不要认为佛处在大众之中。应当知道诸佛没有见闻，没有所供养和供养者。诸佛如来没有丝毫的法，无论是单一的性质还是多种的性质可以施作。也不要认为佛得到了菩提果，也不要认为佛有法可以显现。佛是无见、无闻、无念、无知的，佛也没有说过、正在说、将要说诸法。也不是诸佛现在才成就正觉，也没有任何法能够成就正觉，也不是诸佛断除染污而证得清净。即使有所作为，也都是远离见闻觉知的。为什么呢？妙吉祥，应当知道，一切法本来就是清净的。 ‘再者，妙吉祥！你们应当知道这部经的功德不可思议。如果有菩萨以三千大千世界微尘数量的一切众生，普遍使他们建立成就缘觉果位，然而对于这部正法不生起信心和理解。如果有菩萨对于这部正法生起信心和理解，他所获得的福德比之前的福德广大无量，更何况是自己书写或者教他人书写，所获得的福德更是倍增殊胜。 ‘又，妙吉祥！如果有人以三千大千世界所有一切众生种类——无论是卵生、胎生、湿生、化生，无论是有色还是无色，无论是有想还是无想，无论是既非有想也非无想，无论是二足、四足，无论是无足还是多足——他们这些众生种类，普遍使他们建立都得到人身，得到人身后都使他们发起大菩提心。发起大菩提心后，每一位菩萨在不可思议恒河沙数佛刹土中，为微尘数量的诸佛菩萨以及声闻众，以饮食、衣服、坐卧之物、病缘医药以及各种乐具，供给供养经过恒河沙数劫。’ 现代汉语译本： 劫，如是供养经殑伽沙数劫已，彼诸菩萨于此正法，若不生信不解不入，其所得福比前福蕴百分不及一，千分不及一，百千分不及一，乃至算数譬喻所不能及。若有菩萨于此正法，生信解入，其所获福比前福蕴，复倍增胜无量无边不可思议。何以故？妙吉祥！当知此经是诸佛母，诸佛从此生，诸佛依此住，诸佛从此出，诸佛于此入，诸佛于此成正觉，诸佛于此转法轮，诸佛于此入涅槃。是故，妙吉祥！汝等当知，此经功德不可思议。’
English
English version: At that time, the World Honored One praised the Bodhisattva Mahasattva Manjushri, saying: 'Excellent, excellent! Manjushri! It is as you say, it is as you say! Manjushri! Do not view the Buddhas through their physical forms, do not consider dharmas to be without characteristics, do not think that the Buddhas dwell alone in the Dharma realm, nor think that the Buddhas are among the multitude. You should know that the Buddhas have no seeing or hearing, no one to be offered to and no offerer. The Tathagatas have no dharma, whether of a single nature or multiple natures, that can be acted upon. Do not think that the Buddha has attained the fruit of Bodhi, nor think that the Buddha has a dharma that can be manifested. The Buddha is without seeing, without hearing, without thought, without knowing. The Buddha has not spoken, is not speaking, and will not speak of any dharmas. It is not that the Buddhas are now achieving enlightenment, nor is there any dharma that can achieve enlightenment. It is not that the Buddhas have cut off defilements and attained purity. Even if there is any action, it is apart from seeing, hearing, and knowing. Why is this so? Manjushri, you should know that all dharmas are originally pure. 'Furthermore, Manjushri! You should know that the merits of this sutra are inconceivable. If a Bodhisattva were to cause all beings, as numerous as the dust particles in three thousand great thousand worlds, to establish and attain the Pratyekabuddha fruit, yet they do not generate faith and understanding in this true Dharma. If a Bodhisattva generates faith and understanding in this true Dharma, the merit they obtain is immeasurably greater than the previous merit. How much more so if they write it themselves or teach others to write it, the merit they obtain is even more multiplied and superior. 'Moreover, Manjushri! If someone were to cause all kinds of beings in the three thousand great thousand worlds—whether born from eggs, wombs, moisture, or transformation; whether with form or without form; whether with thought or without thought; whether neither with thought nor without thought; whether two-legged, four-legged, legless, or many-legged—all these kinds of beings, universally causing them to establish and attain human bodies, and after attaining human bodies, causing them all to generate the great Bodhi mind. After generating the great Bodhi mind, each Bodhisattva, in inconceivable Ganges sand-like Buddha lands, for dust-particle-like Buddhas, Bodhisattvas, and Shravakas, with food, clothing, sitting and sleeping items, medicine for illness, and various enjoyable things, provides offerings for Ganges sand-like kalpas.' English version: 'After making such offerings for Ganges sand-like kalpas, if those Bodhisattvas do not generate faith, understanding, or entry into this true Dharma, the merit they obtain is less than the previous merit by one part in a hundred, one part in a thousand, one part in a hundred thousand, and even beyond what can be reached by calculation or analogy. If a Bodhisattva generates faith, understanding, and entry into this true Dharma, the merit they obtain is multiplied and superior, immeasurable, boundless, and inconceivable compared to the previous merit. Why is this so? Manjushri! You should know that this sutra is the mother of all Buddhas. The Buddhas are born from this, the Buddhas abide in this, the Buddhas emerge from this, the Buddhas enter into this, the Buddhas achieve enlightenment in this, the Buddhas turn the Dharma wheel in this, and the Buddhas enter Nirvana in this. Therefore, Manjushri! You should know that the merits of this sutra are inconceivable.' --------------------------------------------------------------------------------
Chinese
沙劫，彼彼诸佛入涅盘后，造七宝塔广一由旬高百由旬众宝界道，摩尼真珠殊妙严饰，竖立种种宝幢幡盖，自在王宝妙网垂覆种种庄严。若复有人深心清净，能于如是入诸佛境界智光明庄严甚深正法，闻已信解或复悟入，起清净心少略乃至一四句偈为人演说，此所获福不可称数，现证佛智成办福行殊胜事业，比前菩萨布施福蕴，百分不及一，千分不及一，百千分不及一，千俱胝分不及一，百千俱胝分不及一，算分数分及譬喻分乃至乌波尼杀昙分，皆不及一。 “又，妙吉祥！若有在家菩萨于阿僧祇殑伽沙数诸佛菩萨及声闻所，以其饮食、衣服、坐卧之具、病缘医药，经阿僧祇殑伽沙劫供给供养。或有出家菩萨戒行清净深心具足，于其一切牛畜聚中，少略乃至施以一食，此获福蕴比前福蕴，百分不及一，千分不及一，百千分不及一，千俱胝分不及一，百千俱胝分不及一，算分数分及譬喻分乃至乌波尼杀昙分，皆不及一。 “又，妙吉祥！若三千大千世界如微尘等出家菩萨，若行具足深心清净者，一一菩萨于十方世界阿僧祇殑伽沙数诸佛菩萨及声闻所，以其饮食、衣服、坐卧之具、病缘医药，经阿僧祇殑伽沙数劫中供给供养，彼诸菩萨所获福蕴其数无量。若有菩萨或在家者或出家者，戒行具足深心清净，于此 现代汉语译本：妙吉祥（Manjushri），在如沙粒般多的劫数中，每一位佛陀入涅槃后，如果有人建造七宝塔，其宽度为一由旬（yojana，古印度长度单位，约合7-9英里），高度为一百由旬，以各种珍宝装饰界道，用摩尼（mani，如意宝珠）和珍珠等奇妙之物庄严，竖立各种宝幢、幡盖，并以自在王宝妙网覆盖，进行各种装饰。如果有人内心清净，能够对于如此进入诸佛境界的智慧光明庄严的甚深正法，听闻后信解，或者领悟进入，生起清净心，哪怕只是略微地，甚至只是为他人演说一四句偈，此人所获得的福报是不可计量的，他将现证佛智，成就殊胜的福德事业。这比之前菩萨布施所积累的福德，百分之一不及，千分之一不及，百千分之一不及，千俱胝分之一不及，百千俱胝分之一不及，乃至用算数、譬喻，甚至乌波尼杀昙（upanisad, 古印度奥义书）的任何一部分来比喻，都无法比拟。 又，妙吉祥！如果有在家菩萨，在如恒河沙数般多的诸佛、菩萨和声闻面前，用饮食、衣服、坐卧之具、治病医药，经过如恒河沙数般多的劫数进行供养。或者有出家菩萨，戒行清净，内心具足，在一切牛畜聚中，哪怕只是略微地施舍一份食物，此人所获得的福德，比之前供养的福德，百分之一不及，千分之一不及，百千分之一不及，千俱胝分之一不及，百千俱胝分之一不及，乃至用算数、譬喻，甚至乌波尼杀昙的任何一部分来比喻，都无法比拟。 又，妙吉祥！如果三千大千世界中，有如微尘般多的出家菩萨，如果他们修行具足，内心清净，每一位菩萨在十方世界如恒河沙数般多的诸佛、菩萨和声闻面前，用饮食、衣服、坐卧之具、治病医药，经过如恒河沙数般多的劫数进行供养，这些菩萨所获得的福德是无量的。如果有菩萨，无论是在家还是出家，戒行具足，内心清净，在此