Chinese
来获胜妙报，同彼如来、应供、正等正觉。’彼诸众生求佛智故广行布施，修作福事、积集戒行，回向愿当得如来智。 “复次，妙吉祥！又如吠琉璃宝所成大地，帝释天主对现影像，无动转、无领受、无戏论，无分别、不离分别，无计度、不离计度，非思惟作意，寂静清凉、无生、无灭，无见、无闻、无嗅、无味、无触、无想，无施设、无表了。妙吉祥！如来、应供、正等正觉亦复如是，无动转、无领受、无戏论，无分别、不离分别，无计度、不离计度，非思惟作意，寂静清凉、无生无灭，无见、无闻、无嗅、无味、无触、无想，无施设、无表了。如是等如来无所生趣向，诸所对现皆如影像，随诸众生信解差别，现诸色相寿量分限，但为成熟信解力故。是菩提器彼众生者即为对现，随其意乐、随其信解，令诸众生得闻法要，如所乐欲知三乘相，如所乐欲悉得解脱。 “妙吉祥！又如忉利天中帝释天主，以福力成办故，有大法鼓出妙法音，处虚空中大广胜殿上，彼诸天子极目彻视，不能观见。妙吉祥！彼大法鼓，若或忉利天中诸天子众，耽媔嬉戏、五欲自娱、心生放逸，而不乐入善法堂中歌咏法音，或时帝释天主五欲娱乐，亦复放逸，不处法座为众说法，彼大法鼓，处虚空中极目彻视，超眼境界不可观见 现代汉语译本 为了获得殊胜的果报，他们与如来（Tathagata）、应供（Arhat）、正等正觉（Samyaksambuddha）一样。那些众生为了追求佛的智慧，广泛地进行布施，修作福德之事，积累戒律修行，回向发愿希望获得如来的智慧。 ‘再者，妙吉祥（Manjushri）！又如用吠琉璃宝（Vaidurya）所构成的大地，帝释天主（Indra）所显现的影像，没有动摇、没有领受、没有戏论，没有分别、不离分别，没有计度、不离计度，不是思惟作意，寂静清凉、无生、无灭，没有见、没有闻、没有嗅、没有味、没有触、没有想，没有施设、没有表了。妙吉祥！如来、应供、正等正觉也是如此，没有动摇、没有领受、没有戏论，没有分别、不离分别，没有计度、不离计度，不是思惟作意，寂静清凉、无生无灭，没有见、没有闻、没有嗅、没有味、没有触、没有想，没有施设、没有表了。像这样，如来没有所生趣向，所显现的一切都如影像，随着众生信解的差别，显现各种色相和寿命的限度，只是为了成熟他们的信解力。那些是菩提器（Bodhi-vessel）的众生，就为他们显现，随着他们的意乐、随着他们的信解，使众生能够听闻佛法要义，如他们所乐意地了解三乘（Triyana）的相状，如他们所乐意地全部得到解脱。 ‘妙吉祥！又如在忉利天（Trayastrimsa）中，帝释天主因为福德的力量，成就了一面大法鼓，发出美妙的法音，在虚空中大广胜殿上，那些天子们极目远视，也无法看见。妙吉祥！那面大法鼓，如果忉利天中的天子们，沉溺于嬉戏、享受五欲、心中放逸，而不乐意进入善法堂中歌咏法音，或者有时帝释天主也沉溺于五欲娱乐，放逸而不坐在法座上为大众说法，那面大法鼓，在虚空中极目远视，也超越了眼睛的境界，无法看见。
English
English version ‘To obtain the wonderful reward, they are like the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). Those beings, seeking the wisdom of the Buddha, extensively practice giving, cultivate meritorious deeds, accumulate precepts, and dedicate their merits, wishing to attain the wisdom of the Tathagata.’ ‘Furthermore, Manjushri! It is like the earth made of Vaidurya (Lapis Lazuli) jewels, where the image of Indra (Lord of Gods) appears, without movement, without reception, without play, without discrimination, not separate from discrimination, without calculation, not separate from calculation, not through thought or intention, tranquil and cool, without birth, without death, without seeing, without hearing, without smelling, without tasting, without touching, without thinking, without establishment, without expression. Manjushri! The Tathagata, Arhat, Samyaksambuddha is also like this, without movement, without reception, without play, without discrimination, not separate from discrimination, without calculation, not separate from calculation, not through thought or intention, tranquil and cool, without birth, without death, without seeing, without hearing, without smelling, without tasting, without touching, without thinking, without establishment, without expression. In this way, the Tathagata has no direction of birth, and all that appears is like an image, varying according to the different beliefs and understandings of beings, manifesting various forms and limits of lifespan, solely to mature their power of faith and understanding. Those beings who are vessels of Bodhi (Enlightenment) are shown according to their inclinations and understandings, enabling them to hear the essence of the Dharma, to understand the characteristics of the Three Vehicles (Triyana) as they wish, and to attain complete liberation as they desire.’ ‘Manjushri! It is also like in the Trayastrimsa (Heaven of Thirty-Three Gods), where Indra, through the power of his merit, has a great Dharma drum that emits wonderful Dharma sounds, located in the great and vast palace in the sky. The gods there, even when looking with their utmost vision, cannot see it. Manjushri! If the gods in the Trayastrimsa heaven indulge in play, enjoy the five desires, and become lax in their minds, not wishing to enter the Hall of Good Dharma to sing the Dharma sounds, or if Indra himself sometimes indulges in the pleasures of the five desires, becomes lax, and does not sit on the Dharma seat to preach to the assembly, that great Dharma drum, even when looking with utmost vision in the sky, transcends the realm of the eyes and cannot be seen.’ --------------------------------------------------------------------------------
Chinese
，自然出声令诸天子开明警觉，谓言：‘诸仁者！色、声、香、味、触是无常法，汝等今时勿生放逸，无令速疾离失宫殿；诸行是苦、诸行皆空，诸法无我，勿生放逸，此苦蕴灭、佗趣复生。汝诸仁者！宜当精勤歌咏正法，游戏法园、求法真实、爱乐正法，于正法中随念作意，即得不离天中五欲娱乐。’妙吉祥！然彼大法鼓，无分别、无离分别，超眼境界不生不灭，出语言道、离心意识。其大法鼓所出法音，令彼天众常所开觉惊怖迷乱，即入善法堂中歌咏正法，游戏法园、求法真实、爱乐正法，于正法中随念作意，天趣殁已胜处受生。又复帝释天主，入善法堂处于法座，为诸天众宣说法要。若时与彼阿修罗众，而共斗战天众或负，彼大法鼓自然出声，阿修罗众惊怖迷乱驰走而去。妙吉祥！然彼法鼓亦无我相，复无言说自然隐殁。大法鼓者，无所观瞩，住于真实，无心、无思，无相、无色、无声、无性，亦复无二超眼境界。 “妙吉祥！以彼忉利天中诸天子众宿善业故，有大法鼓出妙法音，令彼天众一切娆乱随烦恼等皆悉寂止，彼大法鼓而亦常在，然其无心亦无所思，无相、无色、无声、无性，亦复无二。如来、应供、正等正觉亦复如是，无见、无观，然亦常在，而无我相、无心、无思，无相、无色、无声、无性 现代汉语译本： 自然发出声音，使诸天子开悟警觉，说道：‘诸位仁者！色、声、香、味、触是无常的法则，你们现在不要放纵懈怠，不要让你们迅速地失去宫殿；诸行是苦，诸行皆空，诸法无我，不要放纵懈怠，这苦蕴灭尽后，又会往生到其他地方。诸位仁者！应当精勤地歌颂正法，在法园中嬉戏，寻求法的真实，爱乐正法，在正法中随念作意，就能不离开天界的五欲娱乐。’妙吉祥（Manjushri）！然而那大法鼓，没有分别，没有离开分别，超越了眼见的境界，不生不灭，超出语言的表达，脱离了心意识的范畴。那大法鼓所发出的法音，使那些天众常常开悟，惊醒，消除迷惑，进入善法堂中歌颂正法，在法园中嬉戏，寻求法的真实，爱乐正法，在正法中随念作意，天界生命结束后，会往生到更好的地方。而且帝释天主（Indra），进入善法堂，坐在法座上，为诸天众宣说佛法的要义。如果有时与阿修罗（Asura）众发生战斗，天众战败，那大法鼓就会自然发出声音，阿修罗众惊恐迷惑，四散逃走。妙吉祥！然而那法鼓也没有我相，也没有言语，自然隐没。大法鼓，没有所观所瞩，安住于真实，无心、无思，无相、无色、无声、无性，也没有二元对立，超越了眼见的境界。 ‘妙吉祥！因为忉利天（Trayastrimsa）中的诸天子众宿世的善业，所以有大法鼓发出美妙的法音，使那些天众一切的扰乱和随烦恼等都完全寂静下来，那大法鼓也常常存在，然而它没有心也没有所思，无相、无色、无声、无性，也没有二元对立。如来（Tathagata）、应供（Arhat）、正等正觉（Samyaksambuddha）也是如此，没有见，没有观，但也常常存在，而没有我相、没有心、没有思，无相、无色、无声、无性。
English
English version: It naturally emitted a sound, awakening and alerting the gods, saying: 'Virtuous ones! Form, sound, smell, taste, and touch are impermanent laws. Do not be negligent now, lest you quickly lose your palaces; all conditioned things are suffering, all conditioned things are empty, all dharmas are without self. Do not be negligent, for when this aggregate of suffering is extinguished, one will be reborn elsewhere. Virtuous ones! You should diligently sing the true Dharma, play in the Dharma garden, seek the truth of the Dharma, love the true Dharma, and contemplate the true Dharma, so that you will not be separated from the five desires of the heavens.' Manjushri! However, that great Dharma drum has no discrimination, no separation from discrimination, transcends the realm of sight, is neither born nor destroyed, goes beyond the path of language, and is free from the realm of mind and consciousness. The Dharma sound emitted by that great Dharma drum causes those gods to be constantly awakened, startled, and free from confusion, entering the Good Dharma Hall to sing the true Dharma, play in the Dharma garden, seek the truth of the Dharma, love the true Dharma, and contemplate the true Dharma. After their heavenly lives end, they will be reborn in better places. Moreover, Indra, the lord of the gods, enters the Good Dharma Hall, sits on the Dharma seat, and proclaims the essence of the Dharma to the gods. If there is a battle with the Asuras, and the gods are defeated, that great Dharma drum will naturally emit a sound, and the Asuras will be terrified, confused, and flee in all directions. Manjushri! However, that Dharma drum also has no self-nature, no speech, and naturally disappears. The great Dharma drum has nothing to observe or focus on, abides in truth, is without mind, without thought, without form, without color, without sound, without nature, and is also without duality, transcending the realm of sight. Manjushri! Because of the good karma of the gods in Trayastrimsa heaven, there is a great Dharma drum that emits wonderful Dharma sounds, causing all the disturbances and afflictions of those gods to completely cease. That great Dharma drum is also always present, yet it has no mind and no thought, no form, no color, no sound, no nature, and is also without duality. The Tathagata, Arhat, and Samyaksambuddha are also like this, without seeing, without observing, yet always present, and without self-nature, without mind, without thought, without form, without color, without sound, without nature. --------------------------------------------------------------------------------
Chinese
、超眼境界，但随众生宿善业报，随其信解为说法音，令其开晓闻法音故，使诸众生一切娆乱随烦恼等皆得寂止，彼法音声当知即是如来音声。妙吉祥！是法音声而无其实，如来但为一切世间权巧施设，随诸众生宿善业报，如来乃为出法音声，随诸众生各各意乐而生解了，为令一切众生皆得安乐，诸放逸者咸皆警悟。妙吉祥！一切众生闻法音已，皆愿当得如来身相。彼新发意菩萨及诸愚夫异生，但以如来善法出生而为所缘，令其得闻如来法音。妙吉祥！如来、应供、正等正觉所说不生、不灭甚深法理，应如是知。 佛说大乘入诸佛境界智光明庄严经卷第一 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二 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉 诏译 “复次，妙吉祥！譬如炎夏向残雨际、初月时景方来，以诸众生宿业报故，此大地中，一切种子，禾稼、药草、树林而悉成长。时虚空中，大风吹击、大水流注。是时，大地而悉滋养。阎浮提中一切人众，见是相已、咸生欢喜，其心适悦，想此世间有大云起。妙吉祥！而此空中有大水蕴流注大地，是时，阎浮提中一切人众，即作是念：‘今此大地， 现代汉语译本 ‘超越了肉眼的境界，但会随着众生过去所积累的善业报应，以及他们各自的信仰和理解，而发出相应的说法之音，使他们能够开悟并听闻佛法。通过听闻佛法，使一切众生的各种烦恼和随烦恼都得以平息。要知道，这法音就是如来的声音。妙吉祥（Manjushri）！这法音实际上并没有实体，如来只是为了世间的一切众生而巧妙地施设，根据众生过去所积累的善业报应，如来才发出法音，让众生根据各自的意愿和喜好而理解，目的是为了让一切众生都得到安乐，让那些放纵的人都能够警醒。妙吉祥！一切众生听闻法音后，都希望能够获得如来那样的身相。那些新发菩提心的菩萨以及愚昧的凡夫俗子，只是以如来的善法为所缘，让他们能够听闻如来的法音。妙吉祥！如来、应供（Arhat）、正等正觉（Samyaksambuddha）所说的‘不生不灭’的甚深法理，应当这样理解。’ 《佛说大乘入诸佛境界智光明庄严经》卷第一 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》卷第二 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉诏译 ‘再者，妙吉祥！譬如炎热的夏季即将结束，雨季来临，新月出现的时候，由于众生过去所积累的业报，这大地上的所有种子，包括禾稼、药草、树木都开始生长。这时，天空中大风吹拂，大水倾泻而下。这时，大地得到了充分的滋养。阎浮提（Jambudvipa）中的所有人们，看到这种景象后，都感到非常高兴，心情愉悦，认为这个世间将会有大云升起。妙吉祥！当空中大量的水流注入大地时，阎浮提中的所有人们都会这样想：‘现在这大地，
English
English version 'Transcending the realm of the physical eye, yet in accordance with the accumulated good karma of sentient beings, and according to their faith and understanding, the Tathagata emits the sound of Dharma, enabling them to awaken and hear the Dharma. Through hearing the Dharma, all the various afflictions and secondary afflictions of sentient beings are pacified. Know that this sound of Dharma is the voice of the Tathagata. Manjushri! This sound of Dharma has no real substance; the Tathagata merely skillfully establishes it for all beings in the world. According to the accumulated good karma of sentient beings, the Tathagata emits the sound of Dharma, allowing beings to understand according to their individual inclinations and preferences, with the aim of bringing peace and happiness to all beings and awakening those who are heedless. Manjushri! Upon hearing the sound of Dharma, all beings wish to attain the form of the Tathagata. Those newly aspiring Bodhisattvas and ignorant ordinary beings take the Tathagata's virtuous Dharma as their object, enabling them to hear the Tathagata's Dharma. Manjushri! The profound Dharma of 'non-arising and non-ceasing' spoken by the Tathagata, the Arhat, the Samyaksambuddha, should be understood in this way.' The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom and Light Adornment, Volume 1 Taisho Tripitaka Volume 12, No. 0359, The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom and Light Adornment The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom and Light Adornment, Volume 2 Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, the Purple-Robed Shramana Chen Fa Hu, etc., under Imperial Decree 'Furthermore, Manjushri! It is like when the hot summer is ending, the rainy season is coming, and the new moon appears. Due to the accumulated karma of sentient beings, all the seeds on this earth, including grains, herbs, and trees, begin to grow. At this time, great winds blow in the sky, and great waters pour down. At this time, the earth is fully nourished. All the people in Jambudvipa, seeing this scene, feel very happy and joyful, thinking that great clouds will rise in this world. Manjushri! When a large amount of water flows into the earth from the sky, all the people in Jambudvipa will think: ‘Now this earth,' --------------------------------------------------------------------------------