Chinese
佛告阿难：“此善思惟童子于当来世当得供养无数亿佛，于诸佛所信乐恭敬，以诸供具、饮食、衣服、卧具、汤药供养彼佛。彼诸如来般涅槃已，取佛舍利起大宝塔高百千由旬，一切众宝以为严饰，以一切华香、宝幢、幡盖、栴檀、沉水、种种末香、伎乐歌颂、供养、赞叹彼诸如来。当得作佛，号净月如来、应、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。” 尔时，世尊而说偈言： “十方诸世界， 珍宝满其中， 以此珍宝聚， 奉施诸如来。 世间无上师， 世尊之 现代汉语译本： 这时，阿难（Ananda，佛陀的十大弟子之一）以偈颂的形式说道： ‘无上的导师，人中最尊贵者，如果没有因缘，就不会显现奇异的变化。 唯愿世尊（Bhagavan，佛陀的称号之一）为大众解说，如今这吉祥的征兆是何因缘所致？ 诸天（Devas，天神）在虚空中，供养最殊胜无上的世尊， 欢喜踊跃地赞叹，善于宣说微妙殊胜的法门。 譬如北方的郁单越（Uttarakuru，四大部洲之一，以幸福著称），以种种美妙的华朵来庄严， 这些光明也像这样，照耀这个世界，使其庄严清净。 一切诸佛的法则都是这样，为诸位菩萨（Bodhisattvas，追求觉悟的修行者）授记（Vyakarana，预言成佛）时， 放出这美妙颜色的大光明，遍照十方世界，从顶门进入。 无上精进的牟尼（Muni，圣者）尊者，显现这光明，真是稀有之事， 如来（Tathagata，佛陀的称号之一）因何缘故放出这光明？唯愿大慈大悲的佛陀为我解说。’ 这时，世尊即为阿难以偈颂的形式说道： ‘善于思惟的童子，在诸位如来处， 广泛种下各种善根，将来会成为人中最尊贵者。’ 佛告诉阿难：‘这位善思惟童子在将来的世间，应当能够供养无数亿的佛，对于诸佛信乐恭敬，以各种供具、饮食、衣服、卧具、汤药供养那些佛。那些如来般涅槃（Parinirvana，佛陀的最终涅槃）之后，取佛的舍利（Sarira，遗骨），建造高百千由旬（Yojana，古印度长度单位）的大宝塔，用一切众宝来装饰，用一切华香、宝幢、幡盖、栴檀（Chandana，一种香木）、沉水（A ধরনের সুগন্ধি কাঠ）、种种末香、伎乐歌颂，供养、赞叹那些如来。应当能够成佛，名号为净月如来（Tathagata）、应（Arhat，阿罗汉）、正遍知（Samyaksambuddha，正等觉者）、明行足（Vidya-charana-sampanna，具有智慧和德行）、善逝（Sugata，善于去者）、世间解（Lokavidu，了解世间者）、无上士（Anuttara，无上的人）、调御丈夫（Purusha-damya-sarathi，调御丈夫）、天人师（Shasta deva-manushyanam，天和人的导师）、佛（Buddha，觉悟者）、世尊（Bhagavan）。’ 这时，世尊以偈颂的形式说道： ‘十方诸世界，珍宝满其中， 以此珍宝聚，奉施诸如来。 世间无上师，世尊之
English
English version: At that time, Ananda (one of the ten principal disciples of the Buddha) spoke in verse, saying: 'The supreme guide, the most honored among humans, Without a cause, extraordinary changes would not appear. I wish the World Honored One (Bhagavan, an epithet of the Buddha) would explain to us, What is the cause of this auspicious sign today? The Devas (gods) are in the empty sky, Making offerings to the most supreme and unsurpassed World Honored One, Joyfully leaping and praising, Skillfully expounding the subtle and supreme Dharma (teachings). Like Uttarakuru (one of the four continents in Buddhist cosmology, known for its happiness) in the north, Adorned with various wonderful flowers, These lights are also like this, Illuminating this world, making it adorned and pure. The Dharma of all Buddhas (enlightened beings) is like this, When bestowing predictions (Vyakarana, prophecies of Buddhahood) upon Bodhisattvas (beings striving for enlightenment), Releasing this wonderful colored great light, Shining throughout the ten directions, entering from the crown of the head. The supreme diligent Muni (sage), Manifesting this light is a rare event, For what reason does the Tathagata (an epithet of the Buddha) emit this light? I wish the greatly compassionate Buddha would explain it to me.' At that time, the World Honored One spoke to Ananda in verse, saying: 'The child who thinks well, In the presence of all the Tathagatas, Extensively plants various good roots, Will become the most honored among humans.' The Buddha told Ananda: 'This child, 'Well-Thinking,' in the future will be able to make offerings to countless billions of Buddhas, believing and revering them, offering them various requisites, food, clothing, bedding, and medicine. After those Tathagatas enter Parinirvana (the final nirvana of a Buddha), he will take the Buddha's relics (Sarira, remains) and build great jeweled stupas (temples) hundreds of thousands of yojanas (an ancient Indian unit of distance) high, adorned with all kinds of jewels, and with all kinds of flowers, incense, jeweled banners, canopies, sandalwood (Chandana, a type of fragrant wood), agalloch (a type of fragrant wood), various powdered incense, music, songs, offerings, praise, and extol those Tathagatas. He will attain Buddhahood, and his name will be Pure Moon Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One).' At that time, the World Honored One spoke in verse, saying: 'The worlds in the ten directions, Filled with treasures within, With this collection of treasures, I offer to all the Tathagatas. The unsurpassed teacher of the world, the World Honored One's
Chinese
所说， 若闻能受持， 功德多于彼。” 尔时，慧命舍利弗以偈白佛： “甚深胜法门， 最胜之所说， 云何名此经？ 我等顶受持。 于此法门中， 不说一法无， 有亦不可得， 胜法门所说。 一切有漏法， 及以无漏法， 于此不可得， 微妙经所说。 一切有为法， 及以无为界， 二俱不可得， 于此经中说。 世尊无上师， 说于一切行， 一切不可得， 于此经中说。 佛之所说法， 于此亦不说， 所说甚微妙， 求我不可得。 十方诸世界， 世尊之所说， 世界无自体， 于此经中说。 导师无上尊， 唯愿为我说， 云何名此经？ 我等当受持。” 闻如是语已， 佛告舍利弗： “此经名‘顶王’， 其顶毕竟无， 大智汝当知， 应如是受持。 若能受持此， 最胜之所说， 彼人能觉知， 诸天及世人。” 佛说此法时， 众中百万人， 诸善根增长， 悉发菩提心。 “以得闻此经， 甚深无上法， 此众必当得， 世间无上尊。 于甚深法中， 皆悉明了知， 此众毕当作， 受持此章句。 若能受持此， 所说顶王经， 于一切法中， 现代汉语译本 所说， ‘若能听闻并受持此经，其功德远胜于供养佛陀。’ 当时，慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）以偈颂对佛说： ‘如此甚深殊胜的法门，是世尊您所宣说的最胜之法， 此经应当如何命名？我们应当如何顶戴受持？ 在这法门之中，不说任何一法是空无， 但即使说有，也是不可得的，这正是殊胜法门所要表达的。 一切有漏之法，以及一切无漏之法， 在此经中都是不可得的，这正是这微妙经典所要表达的。 一切有为之法，以及无为之境界， 二者都是不可得的，这在经中有所阐述。 世尊您是无上的导师，您所说的一切行， 都是不可得的，这在经中有所阐述。 佛陀您所宣说的法，在此经中也未曾提及， 所说的内容甚是微妙，想要从中找到‘我’也是不可能的。 十方诸世界，是世尊您所宣说的， 但世界本身并没有自性，这在经中有所阐述。 导师，无上尊，恳请您为我解说， 此经应当如何命名？我们应当如何受持？’ 听了这些话后，佛陀告诉舍利弗（Sariputra）： ‘此经名为《顶王》（Crown King Sutra），其顶毕竟是空无的， 大智慧者啊，你应当明白，并如此受持。 若有人能受持此经，这最殊胜的教诲， 那人就能觉知诸天及世人的心念。’ 佛陀宣说此法时，大众中有百万人， 他们的诸种善根得以增长，都发起了菩提之心（Bodhi mind，觉悟之心）。 ‘因为听闻了此经，这甚深无上的法， 此大众必定能够证得世间无上尊位。 对于甚深之法，都能明了通达， 此大众必定能够受持此章句。 若有人能受持此经，这所说的《顶王经》（Crown King Sutra）， 对于一切法，都能通达明了。
English
English version As it was said, ‘If one hears and upholds it, the merit is greater than that of offering to the Buddha.’ At that time, the wise Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) addressed the Buddha in verse: ‘Such a profound and supreme Dharma gate, spoken by the Most Excellent One, What should this Sutra be named? How should we uphold it? Within this Dharma gate, it is not said that any Dharma is non-existent, But even if it is said to exist, it is unattainable; this is what the supreme Dharma gate expresses. All defiled Dharmas (with outflows), and all undefiled Dharmas (without outflows), Are unattainable in this Sutra; this is what this subtle scripture expresses. All conditioned Dharmas, and the realm of the unconditioned, Both are unattainable; this is explained in this Sutra. World Honored One, the unsurpassed teacher, speaks of all actions, All are unattainable; this is explained in this Sutra. The Dharma spoken by the Buddha is also not mentioned in this Sutra, What is spoken is extremely subtle; seeking ‘I’ is unattainable. The ten directions of all worlds, spoken by the World Honored One, The worlds have no self-nature; this is explained in this Sutra. Guide, unsurpassed Honored One, may you please explain to me, What should this Sutra be named? How should we uphold it?’ Having heard these words, the Buddha told Sariputra (Sariputra): ‘This Sutra is named ‘Crown King’ (Crown King Sutra), its crown is ultimately empty, Great wisdom, you should know, and uphold it in this way. If one can uphold this Sutra, this most supreme teaching, That person can perceive the thoughts of gods and people.’ When the Buddha spoke this Dharma, among the assembly, a million people, Their various roots of goodness grew, and all aroused the Bodhi mind (Bodhi mind, the mind of enlightenment). ‘Because of hearing this Sutra, this profound and unsurpassed Dharma, This assembly will surely attain the unsurpassed position of the World Honored One. Regarding the profound Dharma, all will clearly understand, This assembly will surely uphold this chapter and verse. If one can uphold this Sutra, this spoken ‘Crown King Sutra’ (Crown King Sutra), Regarding all Dharmas, all will be able to understand clearly.’
Chinese
不生悕望心。 此中无一忍， 亦无第二忍， 若法不可得， 亦无法可说。 若有能受持， 顶王修多罗， 以观此法故， 能生于辩才； 若有智女人， 能受持此经， 能速转女身， 成就丈夫法。 以一知一切， 以此一切知， 诸法陀罗尼， 于此经中说。 言说一切法， 容受于一切， 如是说此分， 法光靡不遍。 彼彼诸世间， 种种名应知， 于处处说者， 其法不可得。 法不可攀缘， 求之不可得， 一切法如是， 总持者安乐。 若法不可得， 法中无有、无， 此是诸法性， 名之为总持。 若有能持此， 所说顶王经， 持法之光明， 遍照一切处。 一切法甚深， 其法不可得， 若法不可得， 亦无所有、无。 若人具智慧， 辩才无所碍， 乃能知此义， 毕竟无有实。 如阿耨达龙， 处空注大雨， 水非从外来， 不思议力尔。 若欲知诸法， 分别无所碍， 学此修多罗， 不依一切法。 于此法门中， 法无所从来， 一切法无生， 于此经中说。 譬如日光明， 光无所不至； 此经亦如是， 遍照一切法。 若辩才比丘， 应受 现代汉语译本 不生起希求盼望之心。 此中没有第一种忍耐，也没有第二种忍耐（意指没有分别的忍耐）。 如果法是不可得的，那么也没有什么法是可以被述说的。 如果有人能够受持、读诵《顶王修多罗》（Śūraṅgama Samādhi Sūtra），因为观察此法，就能生出辩才。 如果有智慧的女人，能够受持这部经，就能迅速转变为男子之身，成就大丈夫的功德。 通过了解一个法，就能了解一切法，通过了解一切法，就能了解一个法。 诸法的总持（Dharani）法门，在这部经中有所阐述。 言说一切法，容纳一切法，像这样宣说此部分，法的光明无处不遍照。 彼彼诸世间，种种名称应当知晓，在处处宣说这些名称的人，其所说的法是不可得的。 法是不可攀缘的，寻求它也是不可得的，一切法都是如此，总持（Dharani）的修行者能够安乐。 如果法是不可得的，那么在法中就没有‘有’和‘无’的分别，这就是诸法的本性，名为总持（Dharani）。 如果有人能够受持这部所说的《顶王经》（Śūraṅgama Samādhi Sūtra），持法的光明，就能遍照一切处。 一切法都是甚深的，其法是不可得的，如果法是不可得的，那么就没有‘所有’和‘无所有’的分别。 如果人具备智慧，辩才无碍，才能了解这个道理，毕竟一切法都没有真实的存在。 就像阿耨达龙（Anavatapta）在空中降下大雨，水不是从外面来的，而是不可思议的力量所致。 如果想要了解诸法，分别一切法而没有障碍，学习这部《修多罗》（Sūtra），就不依赖于任何法。 在这个法门中，法没有从任何地方来，一切法都是无生的，这部经中这样宣说。 譬如太阳的光明，光明无所不至；这部经也像这样，遍照一切法。 如果有辩才的比丘，应当受持此经。
English
English version Not generating a mind of longing and expectation. Herein, there is no first forbearance, nor is there a second forbearance (meaning no differentiated forbearance). If Dharma is unattainable, then there is no Dharma that can be spoken of. If someone can uphold and recite the Śūraṅgama Samādhi Sūtra (顶王修多罗), because of contemplating this Dharma, they can generate eloquence. If a wise woman can uphold this Sutra, she can quickly transform into a male body and achieve the merits of a great man. By understanding one Dharma, one can understand all Dharmas; by understanding all Dharmas, one can understand one Dharma. The Dharani (总持) gate of all Dharmas is explained in this Sutra. Speaking of all Dharmas, accommodating all Dharmas, thus speaking of this part, the light of Dharma pervades everywhere. The various names of those various worlds should be known; for those who speak of these names everywhere, the Dharma they speak of is unattainable. Dharma is ungraspable, and seeking it is also unattainable; all Dharmas are like this, and the practitioner of Dharani (总持) can be at peace. If Dharma is unattainable, then in Dharma there is no distinction between 'being' and 'non-being'; this is the nature of all Dharmas, called Dharani (总持). If someone can uphold this Śūraṅgama Samādhi Sūtra (顶王经) that has been spoken, the light of upholding the Dharma will illuminate everywhere. All Dharmas are profound, and their Dharma is unattainable; if Dharma is unattainable, then there is no distinction between 'possession' and 'non-possession'. If a person possesses wisdom and unimpeded eloquence, they can understand this principle, that ultimately all Dharmas have no real existence. Just like the Anavatapta dragon (阿耨达龙) pours down heavy rain in the sky, the water does not come from outside, but is due to inconceivable power. If one wants to understand all Dharmas and differentiate all Dharmas without obstruction, studying this Sūtra (修多罗) does not rely on any Dharma. In this Dharma gate, Dharma does not come from anywhere; all Dharmas are unborn, as this Sutra proclaims. For example, the light of the sun reaches everywhere; this Sutra is also like this, illuminating all Dharmas. If there is an eloquent Bhikshu (比丘), he should uphold this Sutra.