Chinese
切诸义、以一切义兴发一义，以无因缘入于诸缘、化于诸缘令入无缘。以无事法入于众生性行各异，从其相行而教诲之——以无有想入于诸想、诸未进者悉令入道、入诸有想而诱进之使入无想。 “以是德本、因此事故、由斯瑞应，住于一人含气之类心性之行，普见一切众生意归；住于一切众生志性，则睹一人心意所趣。究竟具足，广大其意，所诲无限，以一人心劝化宣示一切众生意志所念、以一切心兴发一心。则以诸佛威神感动教化如应，开解一切众生之行，诱一人心劝入一切众生意行、以一切心劝入一心。化众生界，劝进畅示佛身光明，心存住于无人之际，于无人际则不动摇，所建立处不舍众生，逮度无极而不懈惓。 “以是德本、修此事故，住一佛土普见一切诸佛国界、住一切土睹于一土，于一切土入无尽土、于无量土入于一土。无尽本际庄严校饰还净国土，训诲所入，断淫、怒、痴，靡所不散，住于一土教化诸土、在于诸土诱进一土。一切众生所念思想，劝至方面发起人民，令一刹土入一切土、以一国土入于一切，无量佛土等见三界。众生所兴不可动故，以无极哀开化人民，而无处所、亦无所住。若怀狐疑，悉济犹豫，度众生类。 “以是德本，以过去事入于过去、又以过去入于当来、又 现代汉语译本： 断绝一切分别，以一切意义启发一个意义；以无因无缘的境界进入各种因缘，化解各种因缘使之归于无缘。以无为的法则进入众生各异的根性和行为，根据他们的不同情况进行教诲——以没有妄想的心进入各种妄想之中，使所有没有进步的人都能进入正道，进入各种有妄想的境界来引导他们，使他们进入无妄想的境界。 ‘因为这种功德根本，因为这个缘故，由于这种吉祥的感应，安住于一个有气息的众生的心性行为中，普遍见到一切众生的心意归向；安住于一切众生的志向和本性中，就能看到一个人的心意所向。最终圆满具足，广大其心意，所教诲的没有穷尽，用一个人的心来劝化宣示一切众生的心意和念头，用一切众生的心来启发一个人的心。这样就能以诸佛的威神之力感动教化，恰如其分地开解一切众生的行为，引导一个人的心进入一切众生的心意行为，用一切众生的心来劝导进入一个人的心。教化众生界，劝勉宣扬佛身的光明，心中安住于无人的境界，在无人的境界中则不动摇，所建立的地方不舍弃众生，达到无极的救度而不懈怠。’ ‘因为这种功德根本，修习这种缘故，安住于一个佛土而普遍见到一切诸佛的国界，安住于一切佛土而看到一个佛土，在一切佛土中进入无尽的佛土，在无量的佛土中进入一个佛土。以无尽的根本和边际来庄严修饰清净的国土，训诫教诲所进入的地方，断除淫欲、嗔怒、愚痴，没有什么不散除的，安住于一个佛土而教化各个佛土，在各个佛土中引导进入一个佛土。一切众生所念所想，劝导到各个方面，发起人民，使一个刹土进入一切佛土，用一个国土进入一切国土，无量佛土平等地见到三界。众生所兴起的念头不可动摇，用无极的慈悲来开化人民，而没有固定的处所，也没有固定的住所。如果心怀狐疑，全部救济他们的犹豫，救度众生。’ ‘因为这种功德根本，用过去的事情进入过去，又用过去的事情进入未来，又’
English
English version: Cutting off all differentiations, using all meanings to inspire one meaning; entering into all conditions with no cause and no condition, dissolving all conditions to return to no condition. Entering into the diverse natures and behaviors of sentient beings with the law of non-action, teaching them according to their different situations—entering into all thoughts with no thought, enabling all who have not progressed to enter the right path, entering into all realms of thought to guide them, enabling them to enter the realm of no thought. 'Because of this root of merit, because of this reason, due to this auspicious response, dwelling in the mind and behavior of a single being with breath, universally seeing the intentions of all sentient beings; dwelling in the aspirations and nature of all sentient beings, one can see the direction of a single person's mind. Ultimately complete and fully endowed, expanding its intention, what is taught is limitless, using the mind of one person to exhort and proclaim the intentions and thoughts of all sentient beings, using the minds of all to inspire the mind of one. In this way, one can move and teach with the majestic power of all Buddhas, appropriately opening and understanding the behavior of all sentient beings, guiding the mind of one person to enter the mental behavior of all sentient beings, using the minds of all to exhort entry into the mind of one. Transforming the realm of sentient beings, encouraging and proclaiming the light of the Buddha's body, the mind dwells in a place where there is no one, and in a place where there is no one, it does not waver, and in the place where it is established, it does not abandon sentient beings, reaching limitless salvation without懈惓(xie4 que2 - weariness).' 'Because of this root of merit, cultivating this cause, dwelling in one Buddha land and universally seeing all Buddha realms, dwelling in all lands and seeing one land, entering into endless lands in all lands, entering into one land in immeasurable lands. Using endless root and boundary to adorn and purify the pure land, instructing and teaching where one enters, cutting off lust, anger, and ignorance, there is nothing that is not dispersed, dwelling in one land and teaching all lands, in all lands guiding entry into one land. All the thoughts and ideas of sentient beings, exhorting to all aspects, initiating the people, causing one Buddha-land to enter all Buddha-lands, using one country to enter all countries, immeasurable Buddha-lands equally seeing the three realms. The thoughts that arise in sentient beings cannot be shaken, using limitless compassion to enlighten the people, without a fixed place, and without a fixed dwelling. If harboring doubt, completely relieving their hesitation, saving sentient beings.' 'Because of this root of merit, using past events to enter the past, and using the past to enter the future, and' --------------------------------------------------------------------------------
Chinese
以过去入于现在，其当来事入于当来、又当来事入于过去、当来事者入于现在，又现在事入于现在、又现在事入于过去。一切过去、当来、现在入平等相，令其现在入于现在；其现在者入于过去，其去、来、今普入平等。 “以是德本、因缘之报，逮得诸佛现在目前三昧要慧、致成佛德圣众如来三昧正定、逮致光明华如来所化庄严三昧、皆庄严净所现三昧、示一切色所现身三昧、皆入诸音言辞三昧。又，首楞严现若干种般泥洹事，获致不断佛教三昧、而当成就专一严净三昧、究竟善住三昧、定意金刚道场三昧、如金刚三昧、慧眼三昧。以是之比，见于一切众生之心，所行若干志操不同，过去、当来、今现在事无所不达，乃为如来三昧道场。各各别异，令致于彼神通之慧，所愿具足。 “以是德本，吾及众生悉使成就进退自由，究竟清净，被蒙开化。以是德本，一切众生目之根原使如佛眼；一切世间众生所在诸可闻者逮兴佛耳，其听无极；使众生鼻得如佛鼻，通彻无际，悉无所著；令诸众生舌根德殊，逮得世尊广长之舌，其所教诲如佛之言；处在一切世间之法，所作身事、所可兴发皆成佛身；处在一切法界之中，亦无所处化于众生。一切所行作佛慧业，从其人民志性所愿，应病与药而开化之。一切诸香则能 现代汉语译本 以过去之事融入现在，将要发生的事融入未来，又将要发生的事融入过去，将要发生的事融入现在，又将现在的事融入现在，又将现在的事融入过去。一切过去、未来、现在都融入平等之相，使其现在融入现在；这现在融入过去，这过去、未来、现在普遍融入平等。 ‘凭借这种功德根本、因缘果报，获得诸佛现在目前三昧（Samadhi，定）的精要智慧，成就佛的功德，圣众如来三昧正定（Samadhi Samāpatti，正定），获得光明华如来所化庄严三昧（Samadhi，定），都是庄严清净所显现的三昧（Samadhi，定），示现一切色所显现身的三昧（Samadhi，定），都融入各种音言辞三昧（Samadhi，定）。并且，首楞严（Śūraṅgama，勇健）显现若干种般泥洹（Parinirvana，圆寂）之事，获得不断佛教的三昧（Samadhi，定），将要成就专一严净的三昧（Samadhi，定），究竟善住的三昧（Samadhi，定），定意金刚道场三昧（Samadhi，定），如金刚三昧（Samadhi，定）、慧眼三昧（Samadhi，定）。以此相比，能见到一切众生的心，所行的各种志向操守不同，过去、未来、现在之事没有不通达的，乃是如来三昧（Samadhi，定）道场。各各不同，使他们获得神通的智慧，所希望的都能够满足。’ ‘凭借这种功德根本，我和众生都能够成就进退自由，究竟清净，被蒙受开化。凭借这种功德根本，使一切众生的眼睛的根源如同佛眼；一切世间众生所在之处所能听到的一切都能兴起佛耳，其听闻没有穷尽；使众生的鼻子得到如同佛鼻，通彻无际，完全没有执着；使众生舌根的功德殊胜，获得世尊广长之舌，其所教诲如同佛的言语；处在一切世间的法中，所作的身事、所能兴发的都成就佛身；处在一切法界之中，也没有所处，化度众生。一切所行都做佛的智慧事业，从人民的志向心性所希望的，应病与药而开化他们。一切诸香就能’
English
English version Taking the past into the present, future events into the future, and future events into the past, future events into the present, present events into the present, and present events into the past. All past, future, and present merge into a state of equality, causing the present to merge into the present; this present merges into the past, and the past, future, and present universally merge into equality. 'Through this root of merit and the retribution of causes and conditions, one attains the essential wisdom of the Samadhi (定, concentration) of the Buddhas present before one's eyes, achieves the merit of the Buddhas, the Samadhi Samāpatti (正定, right concentration) of the holy assembly of Tathagatas, attains the adorned Samadhi (定, concentration) transformed by the Light-Flower Tathagata, all of which are Samadhis (定, concentration) manifested by adornment and purity, the Samadhi (定, concentration) of manifesting bodies through all forms, all of which enter into the Samadhi (定, concentration) of various sounds and words. Furthermore, the Śūraṅgama (首楞严, heroic progress) manifests various Parinirvana (般泥洹, complete nirvana) events, obtains the Samadhi (定, concentration) of the unceasing Buddha-dharma, and will achieve the Samadhi (定, concentration) of exclusive adornment and purity, the Samadhi (定, concentration) of ultimate good dwelling, the Samadhi (定, concentration) of the Vajra (金刚, diamond) sanctuary of fixed intention, such as the Vajra Samadhi (金刚三昧, diamond concentration), the Wisdom-Eye Samadhi (慧眼三昧, wisdom-eye concentration). By this comparison, one sees the minds of all beings, their various aspirations and conduct differing, and nothing is not understood about past, future, and present events; this is the sanctuary of the Tathagata's Samadhi (如来三昧, tathagata concentration). Each is distinct, enabling them to attain the wisdom of supernatural powers, fulfilling all their wishes.' 'Through this root of merit, may I and all beings achieve freedom in advancing and retreating, ultimate purity, and be enlightened. Through this root of merit, may the root of the eyes of all beings be like the Buddha's eyes; may all that can be heard by beings in all worlds give rise to the Buddha's ears, with limitless hearing; may the noses of beings be like the Buddha's nose, penetrating without limit, completely without attachment; may the tongues of beings have extraordinary merit, attaining the long and broad tongue of the World-Honored One, whose teachings are like the words of the Buddha; dwelling in all the dharmas of the world, all actions of the body and all that can be aroused become the Buddha's body; dwelling in all the realms of dharma, yet without dwelling, transforming beings. All actions are the work of the Buddha's wisdom, according to the aspirations and nature of the people, giving medicine according to the illness and enlightening them. All fragrances are able to' --------------------------------------------------------------------------------
Chinese
变为佛之德馨，熏为道事：一切诸味则能化成成习义味，一切细滑柔和，内性入人义业；一切诸法皆以训导，使成导法开化众生。是为一切诸所入者，吾当令成诸佛所入通达大慧；人民阴盖、诸所情衰，吾当兴法消化诸衰为作佛事，当使诸界悉为佛界、所有诸根令无有根、使乏根者为立道根。 “以是德本、因此缘故，得至建立无所住慧，圣道所处、所可建立，普令人民皆悉晓之，化一切色悉成佛形。由是之故，各各使人晓了其慧，变诸音响悉成佛声，皆为人民宣布道教。 “如是之比，使诸众生消除尽索尘劳欲门，乃为菩萨入诸菩萨疗治其行道法之门，是为清净一切人民志性事矣。 “可悦众生智慧之宅，入无胜地势力之土，菩萨道行下于应时而不违失，身行、口言、意所修业无所挂碍、不有危害、无所藏匿，颁宣诸佛之言教也。行不虚妄，逮得神通，所知具足。以是德本，当令我身及诸众生悉得成就至于清净，为人讲说，是为菩萨大士所行劝助佛慧真谛无失。” 文殊师利说是五体悔过品时，五百菩萨皆悉逮得无所从生法忍，皆以除弃狐疑、犹豫、虚伪、闭结、倒见之惑。如来齐光照曜菩萨，逮得一切诸佛无所破坏三昧之定。 于是，世尊则以道耳遥闻文殊师利之所讲说，寻以赞 现代汉语译本： 变为佛的德行馨香，熏染成为弘扬佛法的事务：一切诸味都能转化为成就修习佛法的意义，一切细致柔和，内在的性质深入人们的修行事业；一切诸法都用来训导，使之成为引导佛法开化众生。这是对于一切诸所入者，我应当使之成就诸佛所入的通达大智慧；人民的阴暗遮蔽、各种情感的衰退，我应当兴盛佛法消化各种衰退，为他们做佛事，应当使所有诸界都成为佛界、所有诸根令其没有根源，使缺乏善根的人建立修道的根基。 ‘以这种德行为根本、因为这种因缘的缘故，得以达到建立无所住的智慧，圣道所处的地方、所能建立的地方，普遍让人们都明白这些，化一切色相都成为佛的形象。因为这个缘故，各自使人明白其智慧，变诸音响都成为佛的声音，都为人民宣讲佛法教义。 ‘像这样的比喻，使各种众生消除尽索尘世的劳苦欲望之门，乃是菩萨进入诸菩萨疗治其修行道法之门，这是为了清净一切人民的志向心性之事啊。 ‘使众生喜悦的智慧之宅，进入无有胜过之地的势力之土，菩萨的道行顺应时机而不违背缺失，身行、口言、意所修的行业没有挂碍、没有危害、没有藏匿，颁布宣扬诸佛的言教。行为不虚妄，获得神通，所知具足。以这种德行为根本，应当使我的身体以及各种众生都得到成就以至于清净，为人讲说，这是菩萨大士所行的劝助佛慧真谛没有缺失。’ 文殊师利（Manjushri，菩萨名）说这五体悔过品时，五百菩萨都获得了无所从生法忍，都已除弃狐疑、犹豫、虚伪、闭结、倒见的迷惑。如来齐放光明照耀菩萨，获得一切诸佛无所破坏三昧的禅定。 于是，世尊就用道耳遥远地听闻文殊师利（Manjushri，菩萨名）所讲说的内容，随即赞叹