English
English version The assembly only saw the Buddha's light and the light of the jewels, immeasurable, boundless, inconceivable, and inexpressible. There were no other colors, only emptiness was visible. At that time, the light of the Tathagata shone, and the assembly could not see themselves or others. All colors vanished without a trace, not confronting the eyes. They could not perceive their own color, appearance, or form. Regarding what was touched, there was neither this nor that, nor any middle ground. Wherever they looked, it was all the same. They also could not see the sun, moon, stars, the earth realm, the water realm, the fire realm, or the wind realm. All of these were gone, not confronting the eyes. The ears could not hear sounds, the nose could not smell fragrances, the tongue could not taste flavors, and the body could not feel touch. All mental phenomena had no object of focus. There was no arising of attachment to ‘I’ or ‘mine,’ nor any thought of differentiation through the six entrances (eye, ear, nose, tongue, body, mind). They could not see the great Bodhisattvas or the assembled multitude, only the Buddha's light and the light of the jewels, which were entirely surrounded by immeasurable Shakyavairya jewels (a precious gem). Among the assembly, the great Bodhisattvas who had attained the tenth stage (the tenth of the ten stages of Bodhisattva practice), who had achieved the Shurangama Samadhi (a high level of meditative concentration), and who were destined to become Buddhas in their next life, saw this phenomenon and were peaceful in body and mind, without fear or alarm. Why was this so? Because they understood the true nature of the Dharma and had realized the ultimate emptiness. The other Bodhisattvas and Shravakas (Buddha's disciples), as well as Devas (gods), Nagas (dragons), Yakshas (a type of demon), Gandharvas (celestial musicians), Asuras (a type of warring demon), Garudas (a type of bird-like deity), Kinnaras (celestial musicians), Mahoragas (a type of serpent deity), Kumbhandas (a type of demon), Pretas (hungry ghosts), Pisachas (flesh-eating demons), Putanas (a type of foul-smelling demon), Kataputanas (a type of extremely foul-smelling demon), and humans and non-humans, were terrified and confused upon seeing this phenomenon. Their minds were disturbed, they could not see each other, and they had no one to ask. They thought to themselves, ‘What is the cause of this strange phenomenon? And whose power is this?’ At that time, a Bodhisattva Mahasattva (great Bodhisattva) named Brahma-top, bowed at the feet of the Buddha, knelt with palms together, and spoke in verse: ‘The true nature of all dharmas, beings do not know, they are attached to the skandha of form (one of the five aggregates, referring to material form), deluded by the six senses (eye, ear, nose, tongue, body, mind), they do not see one skandha (any of the five aggregates), yet they seek the skandha of form, and they doubt the Buddha's teachings. Now there are such people in this assembly, may the Buddha speak the definitive Dharma, to cut through their doubts, so that they may understand.’ -------------------------------------------------------------------------------- 知彼此岸， 逮得虚空忍， 勇健入三昧， 身相不可说， 如意大宝珠， 常在其顶上， 释迦毗楞伽， 而以围绕之。 此会诸大士， 位皆十地者， 得首楞严定， 及一生补处， 斯等诸菩萨， 悉皆遥见之。 睹此瑞相已， 必知胜士来， 礼觐无上尊， 因说深妙法， 安慰怖众生， 归依天人师， 勇猛所行处， 教化熟众生。” 尔时世尊而说偈言： “善哉如汝说， 定者所行处， 身相不可见， 修慧能推求。 此是虚空藏， 常所行止处， 无依无戏论， 三昧力示现。 众生着二见， 常为所迷惑， 以彼迷惑故， 不知彼此岸。 欲离于二见， 修不可说行， 速疾得究竟， 满足于诸地。
Chinese
“复次善男子！初发心菩萨摩诃萨，初可说相及攀缘相修六波罗蜜，乃至知于地水火风虚空及识生灭之相如实之性。复知诸法不可言说，无有自性无生无灭，无有攀缘不动不摇空无所有。一切诸法如是修行，离断常见不生怖畏，于一切法不起触想，心无攀缘空无所有，如是修行速疾具足六波罗蜜，更不复住断常见中。”当于如来说此语时，一切大众见闻觉知如本色像，而于境界不取其相。 尔时世尊 现代汉语译本 他们知晓此岸与彼岸的差别，证得了虚空忍（一种对空性的深刻理解）， 勇猛精进地进入三昧（禅定），其身相不可用言语描述， 如意大宝珠（象征佛陀的智慧和功德）常常在其头顶之上， 释迦毗楞伽（一种珍贵的宝石）围绕着它。 此次集会的大菩萨们，他们的果位都已达到十地（菩萨修行的最高阶段）， 他们获得了首楞严定（一种强大的禅定），以及一生补处（即将成佛的菩萨）， 这些菩萨们，都能够遥远地看见此景象。 看到这些瑞相之后，他们必定知道有殊胜的圣者到来， 他们将礼拜觐见无上的至尊（佛陀），并因此宣说深奥微妙的佛法， 以此来安慰那些恐惧的众生，让他们皈依天人导师（佛陀）， 并教导他们勇猛精进的修行之道，教化成熟众生。 这时，世尊以偈颂的形式说道： ‘你说得很好，禅定者所行之处， 其身相是不可见的，需要通过修习智慧才能探求。 这里是虚空藏（菩萨名，象征智慧和功德）常常行止的地方， 无所依赖，没有戏论，这是三昧的力量所显现。 众生执着于有和无的两种见解，常常因此而迷惑， 因为他们的迷惑，所以不知道此岸和彼岸的差别。 想要脱离这两种见解，就要修习不可言说的修行， 这样才能迅速达到究竟的境界，圆满菩萨的各个阶段。 ‘此外，善男子！初发心的菩萨摩诃萨，最初可以从有相和攀缘相开始修习六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），乃至了知地、水、火、风、虚空以及识的生灭之相及其真实本性。 进一步了知一切诸法不可言说，没有自性，无生无灭，没有攀缘，不动不摇，空无所有。 一切诸法都应如此修行，远离断见和常见，不生恐惧，对于一切法不起执着，心中没有攀缘，空无所有。 如此修行，就能迅速圆满六波罗蜜，不再停留在断见和常见之中。’当如来说这些话时，一切大众的见闻觉知都恢复了本来的状态，而对于境界不再执着于其表象。 这时，世尊
English
English version They know the difference between this shore and the other shore, having attained the forbearance of emptiness (a profound understanding of emptiness), Vigorously entering samadhi (meditative absorption), their physical form is indescribable, The wish-fulfilling great jewel (symbolizing the Buddha's wisdom and merit) is always above their heads, Shakya-Vairambha (a precious gem) surrounds it. The great Bodhisattvas in this assembly, whose positions have all reached the tenth bhumi (the highest stage of Bodhisattva practice), They have attained the Shurangama Samadhi (a powerful meditation), and are one-life-away-from-Buddhahood (Bodhisattvas who will become Buddhas in their next life), These Bodhisattvas can all see this scene from afar. Having seen these auspicious signs, they will surely know that a superior sage has arrived, They will pay homage to the supreme honored one (the Buddha), and thereby proclaim the profound and subtle Dharma, To comfort those frightened beings, and lead them to take refuge in the teacher of gods and humans (the Buddha), And teach them the path of vigorous practice, to mature sentient beings. At that time, the World Honored One spoke in verse: 'Well said, as you have spoken, the place where those in samadhi dwell, Their physical form is invisible, it can only be sought through the cultivation of wisdom. This is the place where Akasagarbha (a Bodhisattva, symbolizing wisdom and merit) often dwells, Without reliance, without idle talk, this is the manifestation of the power of samadhi. Sentient beings are attached to the two views of existence and non-existence, and are often confused by them, Because of their confusion, they do not know the difference between this shore and the other shore. If you want to be free from these two views, you must cultivate the indescribable practice, Only then can you quickly reach the ultimate state, and fulfill all the stages of a Bodhisattva.' 'Furthermore, good man! A Bodhisattva Mahasattva who has just generated the aspiration for enlightenment, can initially cultivate the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) from the aspects of form and attachment, and then come to know the aspects of arising and ceasing of earth, water, fire, wind, space, and consciousness, as well as their true nature. Furthermore, they understand that all dharmas are indescribable, without self-nature, without arising or ceasing, without attachment, unmoving, and empty of all things. All dharmas should be practiced in this way, away from the views of annihilation and permanence, without fear, without attachment to any dharma, with no clinging in the mind, empty of all things. Practicing in this way, one can quickly perfect the six paramitas, and no longer dwell in the views of annihilation and permanence.' When the Tathagata spoke these words, all the assembly's seeing, hearing, and knowing returned to their original state, and they no longer clung to the appearances of the realms. At that time, the World Honored One --------------------------------------------------------------------------------
Chinese
即申右手指于西方，而作此言：“如斯光瑞，是虚空藏菩萨摩诃萨欲来之相。是菩萨具诸三昧犹如大海，住菩萨戒如须弥山，忍辱之心犹如金刚，精进勇猛犹如疾风，智如虚空慧如恒沙。诸菩萨中如大胜幢，向般涅槃之大导师、善根之地。是贫穷者吉祥之瓶、入闇者日、失道者月、是怖畏者所归依处、烦恼焦热甘露之水、善根者杖、般涅槃桥、生天者梯、度生死船、由旷路乘、诽谤恶口热恼者盖，降诸外道犹如师子、能净诸见犹如雨水、破烦恼怨犹如霹雳，毁戒者药，生善根牙犹若春泽、庄严菩萨犹如华鬘、显善恶行犹如明镜、无惭愧者上妙衣服、三苦病者之大良医、是热渴者明月之珠、疲极者床。具诸三昧犹如日珠、趣菩提路大牛之车、游禅定者清凉华池、助菩提鬘波罗蜜果，是十地中如意摩尼，是求首楞严者波利质多罗树。伐恶见刀，断烦恼习犹如金刚。降伏诸魔，生诸功德智慧宝藏，依于一切诸佛功德。是诸缘觉所依窟宅，是声闻眼、生天者眼，行邪道者正直之路、是畜生归饿鬼之怙、是地狱救。一切众生无上福田，三世诸佛第一辅臣，能护法城，已具庄严十八不共诸佛秘藏，满足成就佛之智慧，一切人天所应供养，唯除如来余无及者。汝等大众皆应深心恭敬奉迎虚空藏菩萨摩诃萨，随力所能，应以妙宝幢幡伞 现代汉语译本 随即伸出右手指着西方，说道：‘如此光明的祥瑞，是虚空藏菩萨摩诃萨（Bodhisattva Mahāsattva，伟大的菩萨）将要到来的征兆。这位菩萨的三昧（samādhi，禅定）犹如大海般深广，持守菩萨戒如同须弥山（Sumeru，佛教中的圣山）般稳固，忍辱之心如同金刚（vajra，坚硬无比的宝石）般坚不可摧，精进勇猛如同疾风般迅猛，智慧如同虚空般无边，慧如恒河沙数般众多。在诸菩萨中，他如同高耸的胜幢，是趋向般涅槃（parinirvāṇa，完全的涅槃）的大导师、善根的沃土。他是贫穷者的吉祥宝瓶，是身处黑暗者的太阳，是迷失方向者的月亮，是恐惧者的庇护所，是烦恼焦热的甘露之水，是善根者的手杖，是通往般涅槃的桥梁，是通往天界的阶梯，是渡过生死苦海的船只，是行走在旷野中的车辆，是诽谤恶语热恼者的遮盖，降伏外道如同狮子般威猛，能净化各种见解如同雨水般清澈，破除烦恼怨敌如同霹雳般迅猛，是毁犯戒律者的良药，是生长善根的春雨，是庄严菩萨的华鬘（garland，花环），是显现善恶行为的明镜，是无惭愧者的上妙衣服，是三苦病（苦苦、坏苦、行苦）患者的大良医，是干渴者的明月之珠，是疲惫者的床榻。他具足各种三昧如同太阳之珠，是通往菩提之路的大牛车，是游于禅定者的清凉莲池，是助成菩提的波罗蜜（pāramitā，到达彼岸）之果，是十地（bhūmi，菩萨修行的十个阶段）中的如意摩尼（cintāmaṇi，能满足愿望的宝珠），是寻求首楞严（śūraṃgama，一种禅定）者的波利质多罗树（pārijāta，天界的神树）。他是砍伐恶见的利刃，是斩断烦恼习气的金刚。他能降伏诸魔，生出各种功德智慧宝藏，依止于一切诸佛的功德。他是诸缘觉（pratyekabuddha，独觉）所依止的窟宅，是声闻（śrāvaka，佛陀的弟子）的眼睛、生天者的眼睛，是行走邪道者的正直之路，是畜生的归宿、饿鬼的庇护，是地狱的救星。他是一切众生无上的福田，是三世诸佛的第一辅臣，能守护法城，已经具备庄严的十八不共佛法（āveṇikabuddhadharma，佛陀独有的十八种功德），圆满成就佛的智慧，是一切人天所应供养的，除了如来（tathāgata，佛陀的称号）之外，没有谁能与他相比。你们大众都应当以深切的恭敬心，迎接虚空藏菩萨摩诃萨，尽自己的能力，用美妙的宝幢、幡、伞等来供养。’ 现代汉语译本