English
English version: Śāriputra (one of the ten principal disciples of the Buddha) said to the Buddha: 'World Honored One! According to my understanding of the Dharma taught by the Buddha, even the Buddhas, World Honored Ones, who have already entered Nirvana (the state of liberation from the cycle of birth and death) in the past, have already spoken this Dharma gate for sentient beings. This Dharma gate is the most supreme among the Dharma spoken by the Buddhas of the past. World Honored One! In the future, the Buddhas, World Honored Ones, will also speak this Dharma gate for sentient beings. This Dharma gate is the most supreme among the Dharma spoken by the Buddhas of the future, namely, the Supreme King Dharma gate of all Dharmas. World Honored One! For the Buddhas, World Honored Ones, who are now present, living, and dwelling, they are now speaking this Dharma gate for sentient beings. This Dharma gate is the most supreme among the Dharma spoken by the Buddhas of the present. World Honored One! I have previously heard many Dharma gates from the World Honored One. Excellent, World Honored One! Now you are again speaking this Dharma gate for me.' The Buddha told the wise Śāriputra: 'Śāriputra! This Sutra (Buddhist scripture), when the Buddha knows it himself, is spoken according to the minds of sentient beings and the aspects of their faith and understanding. Śāriputra! This is what the Buddha knows, not the realm that can be reached by those Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own).' 'Śāriputra! When this Dharma was spoken, eighty-four thousand people who had never before generated the mind of Bodhi (the aspiration for enlightenment) now generated the mind of Bodhi after hearing this Sutra. Sixty thousand sentient beings attained Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas); seventy billion devas (gods) of the desire realm (Kāmadhātu, one of the realms in Buddhist cosmology) who had never before generated the mind of Bodhi now generated the mind of Bodhi after hearing this Sutra, and three hundred million sentient beings attained Mṛdu-kṣānti (gentle forbearance); countless earth gods, dragons (Nāga, serpent deities in Indian mythology), and Yakṣas (a type of guardian spirit) who had never before generated the mind of Bodhi now generated the mind of Bodhi after hearing this Sutra. Śāriputra! Because the Tathagata (another name for the Buddha) observes and understands such meaning, he widely speaks this Dharma gate for sentient beings.' At that time, countless hundreds of thousands of sentient beings, Bhikṣus (Buddhist monks), Bhikṣuṇīs (Buddhist nuns), Upāsakas (male lay practitioners), and Upāsikās (female lay practitioners), joined their palms together, faced the Buddha, and gazed upon his venerable countenance without taking their eyes off him for even a moment. At that time, the World Honored One smiled gently and emitted countless colors from his face, various colored lights illuminating the Trisāhasra-mahāsāhasra-lokadhātu (a great world system in Buddhist cosmology). After this supreme light had illuminated everywhere, it returned to the World Honored One's face. At that time, the wise Śāriputra said to the Buddha: 'World Honored One! For what reason, for what cause, does the World Honored One smile in this way? May the World Honored One -------------------------------------------------------------------------------- 为我解说。”
Chinese
佛告慧命舍利弗言：“舍利弗！此多比丘、比丘尼、优婆塞、优婆夷，合掌观佛目不暂舍，汝为见不？” 舍利弗言：“已见。世尊！” 佛言：“舍利弗！此四部众行大乘行、行菩萨行。舍利弗！如彼心行，我悉知之。舍利弗！若以如来过去不得、未来不得、现在不得。舍利弗！此众生行，阴中不得、界中不得、入中不取。舍利弗！此菩萨行无上无等。” 如来说此菩萨行时，于此三千大千世界皆悉大动，谓：动、遍动、等遍动；勇、遍勇、等遍勇；吼、遍吼、等遍吼；起、遍起、等遍起；觉、遍觉、等遍觉。魔王波旬退其宫殿，余异魔身皆悉退堕。此有偈言： “朝坏魔军力， 不能更复起； 以正觉所说， 一切无有余。 阴魔烦恼魔， 瘦弱无势力； 以闻如来说， 一切法空故。 见诸魔惊怖， 闻不戏论法； 彼法既不生， 云何得有死？” 彼魔波旬既堕地已，即向如来而说偈言： “善哉独大佛！ 愿速安慰我； 我今恐命尽， 愁忧之所缚。” 时魔波旬得佛安慰，忽然不现。 如来既说此法门已，慧命舍利弗心意欢喜，彼新出家无夏比丘，并诸天、人及阿修罗、乾闼婆等，闻世尊说皆大欢喜。 现代汉语译本： ‘请为我解说。’ 佛告诉慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）说：‘舍利弗！这些众多的比丘（bhiksu，佛教僧侣）、比丘尼（bhiksuni，佛教女僧侣）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），合掌专注地看着佛，眼睛都不曾离开片刻，你看见了吗？’ 舍利弗回答说：‘我已经看见了，世尊！’ 佛说：‘舍利弗！这四部大众正在修行大乘（Mahayana）的法门，修行菩萨（Bodhisattva）的行持。舍利弗！他们的心念行为，我完全知晓。舍利弗！如果以如来的角度来看，过去不可得，未来不可得，现在也不可得。舍利弗！这些众生的行为，在五阴（skandha，构成个体存在的五种要素，即色、受、想、行、识）中不可得，在十八界（dhatu，构成经验世界的十八种要素，即六根、六尘、六识）中不可得，在十二入（ayatana，产生感觉和认知的十二种处所，即六根和六尘）中也不可取。舍利弗！这种菩萨的行持是无上无比的。’ 如来说这段关于菩萨行持的教法时，整个三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个巨大世界系统）都震动起来，表现为：动、普遍动、平等普遍动；勇、普遍勇、平等普遍勇；吼、普遍吼、平等普遍吼；起、普遍起、平等普遍起；觉、普遍觉、平等普遍觉。魔王波旬（Mara Papiyas，佛教中的魔王）退出了他的宫殿，其余的各种魔的身形都纷纷坠落。当时有一段偈语说： ‘摧毁魔军的力量， 不能再次兴起； 以正觉所说之法， 一切都无剩余。 五阴之魔与烦恼之魔， 瘦弱而无势力； 因为听闻如来说， 一切诸法皆是空。 看见众魔惊慌恐惧， 听闻不戏论之法； 此法既然不生起， 又怎么会有死亡？’ 那魔王波旬坠落地面后，立即面向如来说了一段偈语： ‘善哉，独一伟大之佛！ 愿您迅速安慰我； 我现在恐怕寿命将尽， 被忧愁所束缚。’ 当时，魔王波旬得到佛的安慰，忽然消失不见。 如来说完这个法门后，慧命舍利弗心生欢喜，那些新出家且未过雨季的比丘，以及诸天、人、阿修罗（Asura，一种好战的神）、乾闼婆（Gandharva，一种天上的乐神）等，听闻世尊所说，都非常欢喜。
English
English version: ‘Please explain it to me.’ The Buddha said to the wise Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): ‘Sariputra! These many bhiksus (bhiksu, Buddhist monks), bhiksunis (bhiksuni, Buddhist nuns), upasakas (upasaka, lay male followers), and upasikas (upasika, lay female followers), with their palms together, are attentively watching the Buddha without a moment's break. Have you seen them?’ Sariputra replied: ‘I have seen them, World Honored One!’ The Buddha said: ‘Sariputra! These four assemblies are practicing the Mahayana path, practicing the Bodhisattva path. Sariputra! I know all their thoughts and actions. Sariputra! If viewed from the perspective of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), the past is unattainable, the future is unattainable, and the present is also unattainable. Sariputra! The actions of these beings are unattainable within the skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness), unattainable within the dhatus (dhatu, the eighteen elements that constitute the world of experience: the six sense organs, the six sense objects, and the six consciousnesses), and not grasped within the ayatanas (ayatana, the twelve sense bases that produce sensation and cognition: the six sense organs and the six sense objects). Sariputra! This Bodhisattva practice is supreme and unparalleled.’ When the Tathagata spoke about this Bodhisattva practice, the entire Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, a great world system in Buddhist cosmology) shook greatly, manifesting as: shaking, universal shaking, equal universal shaking; courage, universal courage, equal universal courage; roaring, universal roaring, equal universal roaring; rising, universal rising, equal universal rising; awakening, universal awakening, equal universal awakening. Mara Papiyas (Mara Papiyas, the demon king in Buddhism) retreated from his palace, and the forms of other demons all fell. At that time, there was a verse that said: ‘Destroying the power of the demon army, Unable to rise again; With the Dharma spoken by the Perfectly Awakened One, Nothing remains. The skandha-demon and the klesha-demon, Are weak and powerless; Because they hear the Tathagata say, That all dharmas are empty. Seeing the demons terrified and frightened, Hearing the non-conceptual Dharma; Since this Dharma does not arise, How can there be death?’ After Mara Papiyas fell to the ground, he immediately faced the Tathagata and spoke a verse: ‘Excellent, the uniquely great Buddha! May you quickly comfort me; I fear my life is ending, Bound by sorrow.’ At that time, Mara Papiyas received the Buddha's comfort and suddenly disappeared. After the Tathagata finished speaking this Dharma gate, the wise Sariputra felt joyful. The newly ordained bhiksus who had not yet spent a rainy season, as well as the devas (deva, gods), humans, asuras (Asura, a type of warlike deity), gandharvas (Gandharva, a type of celestial musician), and others, hearing what the World Honored One said, were all very joyful. --------------------------------------------------------------------------------
Chinese
佛说一切法高王经(丹本一名：一切法义王经) 一切法高王经翻译之记 若夫皇德配天，则臣应圣道，魏大丞相渤海国王，冥会如来胜典之目，谓《一切法高王经》也。子尚书令仪同高公能知通法，资福中胜翻译之功、通法之最，敬集梵文，重崇兹业，感佛法力，遇斯妙典，令知法者翻为魏言。大乘学人沙门昙林，婆罗门客瞿昙流支，在窦大尉定昌寺译。兴和四年岁次壬戌，季夏六月朔次乙未，二十三日丁巳创译，八千四百四十九字。出此经福非凡知量，若有形色，空界弗容，书写、读诵、供养等者，生死暂居，菩提不远。其有智慧男子女人，若见闻知，愿崇斯福。 现代汉语译本： 《佛说一切法高王经》(丹本又名：《一切法义王经》) 一切法高王经翻译记 如果君王的德行能与天道相配，那么臣子就应遵循圣人的教诲。魏国大丞相渤海国王，暗合如来殊胜经典的宗旨，说的就是这部《一切法高王经》。尚书令仪同高公能够通晓佛法，凭借资福寺中殊胜的翻译功德，以及通晓佛法的最高智慧，恭敬地收集梵文原本，重新弘扬这项事业。他感应于佛法的力量，遇到了这部殊妙的经典，让懂得佛法的人将它翻译成魏国的语言。大乘佛教学人沙门昙林，以及婆罗门客人瞿昙流支，在窦大尉定昌寺共同翻译此经。兴和四年，岁次壬戌，季夏六月一日乙未，二十三日丁巳开始翻译，共计八千四百四十九字。此经的功德福报非凡人所能衡量，如果它有形体和颜色，那么整个虚空都无法容纳。书写、读诵、供养这部经的人，在生死轮回中只是暂时停留，证得菩提觉悟的日子不会遥远。希望有智慧的男子和女子，如果能够见到、听到、知道这部经，都能够尊崇并修习这份福德。
English
English version: The Sutra of the Buddha on the King of Supreme Dharma (also known as: The Sutra of the King of the Meaning of All Dharmas) A Record of the Translation of the Sutra of the King of Supreme Dharma If the emperor's virtue matches the heavens, then his ministers should follow the path of the sages. The Grand Chancellor of Wei, the King of Bohai, implicitly understood the purpose of the Tathagata's (如来) supreme scriptures, referring to this 'Sutra of the King of Supreme Dharma'. The Minister of the Imperial Secretariat, High Duke Gao, was able to understand the Dharma (法), relying on the meritorious translation work at Zifu Temple, and the highest wisdom of understanding the Dharma, respectfully collected the Sanskrit texts, and re-promoted this undertaking. He was inspired by the power of the Buddha's Dharma, and encountered this wonderful scripture, allowing those who understand the Dharma to translate it into the language of Wei. The Mahayana (大乘) Buddhist scholar, the Shramana (沙门) Tanlin, and the Brahmin (婆罗门) guest, Gautama Ruchih, translated this sutra together at the Dingchang Temple of Grand Commandant Dou. In the fourth year of Xinghe, in the year of Renxu, on the first day of the sixth month of the summer season, Yìwèi, the 23rd day, Ding Si, the translation began, totaling eight thousand four hundred and forty-nine characters. The merit and blessings of this sutra are beyond the measure of ordinary people; if it had form and color, the entire void would not be able to contain it. Those who write, recite, and make offerings to this sutra will only temporarily reside in the cycle of birth and death, and the day of attaining Bodhi (菩提, enlightenment) will not be far off. May wise men and women, if they can see, hear, and know this sutra, all revere and cultivate this merit. --------------------------------------------------------------------------------