English
English version: Then the assembly replied, 'We have not known you for a long time. How can we say that we are your relatives?' At that time, the boy secretly held the mantra (语契) and pointed to the assembly. Except for the transformation body of the Buddha, all the other Bodhisattvas bowed to this boy. At that time, the assembly was unaware. After the four groups finished bowing, they all said, 'Benevolent one, we now ask you to be our teacher.' The boy replied, 'The Tathagata's mantra (如来语契) is true and not false. You all should uphold it wholeheartedly, and you will be no different from me.' At that time, the assembly, in unison, said to the Buddha, 'World Honored One, how long has this boy practiced this dharma seal (契法) to have such power to subdue us self-satisfied ones?' The Buddha said, 'All of you, your Bodhisattva minds are not yet sufficient, so you are subdued by him. Listen carefully, I will tell you the cause of this. In the past, when I first lived in the Himalayas to cultivate the Way, there were many evil beasts, etc., without good intentions, all wanting to eat people. At that time, in meditation, I remembered this mantra spoken by my teacher, the Empty King Tathagata (空王如来). As soon as I recited it once, all those evil insects and beasts obtained the Buddha-mind and did not harm me. Gradually remembering, at that time, the insects and beasts obtained the Bodhisattva precepts and all ate grass and vegetables. Later, this boy heard that I lived in the mountains and came to provide for me. After only one night, because I was reciting the mantra, he eavesdropped on my mantra. The next day, he stole my root mudra (根本结), took it and left the mountain, no longer serving me. After seven days, he obtained such power, later surpassing me. He wanted to subdue me with supernatural powers, but because I held the root mudra, we could not subdue each other. You should know that even stealing the Dharma has such great power, let alone receiving it properly.' At that time, the assembly, hearing what the Buddha said, wished to be granted this Dharma so that we could be as majestic and free as this boy. The Buddha said, 'You will obtain this power in seven days. It is not that people do not believe, but that they will forget.' At that time, there were some heretics hiding in the crowd, and the Buddha knew but did not stop them. Later, they wanted to hold this mudra (契) to subdue the Bodhisattvas, but because of their evil intentions, when forming the mudra, they burned their bodies and minds, and lost their own Dharma. 'Excellent, do not recklessly hold this Dharma, and all undertakings will not be abandoned. Only stop evil and jealous thoughts, and holding it will be ineffective. If there are no evil or jealous thoughts, quick enlightenment is not difficult.' --------------------------------------------------------------------------------
Chinese
。善哉世尊唯愿印可唯愿印可。速证佛地得如佛身。尔时如来为欲印可一切诸大众故。即以正授菩萨契指于十方以经三遍。即有黑风吹诸菩萨皆悉倒地。诸菩萨等从地而起即有赤色云现。雨诸一切细末栴檀之香洒大众身。次雨香水浴诸大众。浴大众已应时即得此通自在。得自在已具修此法经七日已普同佛身。佛初涅槃所授供养诸来化佛。是此契力。 尔时大众得此契力。即共同声赞叹佛德。 善哉救世者 普示大神通 微小现十方 俱获大功德 佛身即凡体 德力等十方 微妙净法身 下愚决定有 亲族证此果 咸遍于未来 当愿凡夫音 同佛语无异 尔时文殊师利法王子等。复以神通遍告十方而赞叹佛。 善哉圣师子 慈光遍世间 微妙净法身 显现希有事 久修而不了 放光即菩提 如此诸佛身 是我大师力 当知盲聋道 无过此慈悲 唯愿后觉人 亦同我今日 尔时如来说偈曰。 一切诸身中 莫过于佛体 所有要妙法 无过诸佛心 将心示众生 众生即佛体 如此大圣力 菩萨不能知 有劫恒河沙 我始一付属 若能依修者 即同我此身 若有至诚者 梦授与菩提 我说梦中因 汝等当善听 现代汉语译本： ‘善哉世尊，唯愿印可，唯愿印可。速证佛地，得如佛身。’ 尔时，如来为欲印可一切诸大众故，即以正授菩萨契（一种手印）指于十方，以经三遍。即有黑风吹诸菩萨，皆悉倒地。诸菩萨等从地而起，即有赤色云现，雨诸一切细末栴檀（一种香木）之香，洒大众身。次雨香水，浴诸大众。浴大众已，应时即得此通自在。得自在已，具修此法经七日已，普同佛身。佛初涅槃所授供养诸来化佛，是此契力。 尔时大众得此契力，即共同声赞叹佛德： ‘善哉救世者，普示大神通，微小现十方，俱获大功德，佛身即凡体，德力等十方，微妙净法身，下愚决定有，亲族证此果，咸遍于未来，当愿凡夫音，同佛语无异。’ 尔时，文殊师利（智慧第一的菩萨）法王子等，复以神通遍告十方而赞叹佛： ‘善哉圣师子，慈光遍世间，微妙净法身，显现希有事，久修而不了，放光即菩提（觉悟），如此诸佛身，是我大师力，当知盲聋道，无过此慈悲，唯愿后觉人，亦同我今日。’ 尔时，如来说偈曰： ‘一切诸身中，莫过于佛体，所有要妙法，无过诸佛心，将心示众生，众生即佛体，如此大圣力，菩萨不能知，有劫恒河沙，我始一付属，若能依修者，即同我此身，若有至诚者，梦授与菩提，我说梦中因，汝等当善听。’
English
English version: ‘Excellent, World Honored One, we only wish for your approval, we only wish for your approval. Quickly attain the Buddha-ground, and obtain a body like the Buddha’s.’ At that time, the Tathagata (another name for Buddha), in order to approve all the great assembly, immediately used the Right-Handed Bodhisattva Mudra (a hand gesture) to point in the ten directions, repeating it three times. Immediately, a black wind blew, causing all the Bodhisattvas to fall to the ground. When the Bodhisattvas arose from the ground, red clouds appeared, raining down fine powdered sandalwood (a type of fragrant wood) incense upon the bodies of the assembly. Then, fragrant water rained down, bathing the entire assembly. After bathing the assembly, they immediately attained this unobstructed freedom. Having attained this freedom, and having fully cultivated this Dharma for seven days, they all became like the Buddha's body. The offerings made to the manifested Buddhas who came at the Buddha's initial Nirvana (the state of enlightenment) were due to the power of this Mudra. At that time, the assembly, having obtained the power of this Mudra, together praised the Buddha's virtues in one voice: ‘Excellent savior of the world, universally showing great spiritual powers, the minute appears in the ten directions, all obtaining great merit, the Buddha's body is the same as a mortal body, virtue and power are equal to the ten directions, the subtle and pure Dharma-body, even the foolish and ignorant certainly possess, relatives and family members will realize this fruit, universally pervading the future, may the voice of ordinary beings, be the same as the Buddha's speech without difference.’ At that time, Manjushri (Bodhisattva of Wisdom) Dharma Prince and others, again used their spiritual powers to proclaim to the ten directions and praised the Buddha: ‘Excellent, Holy Lion, compassionate light pervades the world, the subtle and pure Dharma-body, manifests rare and wonderful events, after long cultivation without understanding, the release of light is Bodhi (enlightenment), such bodies of all Buddhas, are the power of my great teacher, know that the path of the blind and deaf, nothing surpasses this compassion, may those who awaken later, also be the same as I am today.’ At that time, the Tathagata spoke in verse, saying: ‘Among all bodies, none is greater than the Buddha's body, among all essential and wonderful Dharmas, none is greater than the Buddha's mind, taking the mind to show sentient beings, sentient beings are the Buddha's body, such great holy power, Bodhisattvas cannot know, for kalpas (an immense period of time) as numerous as the sands of the Ganges River, I only entrust it once, if one can rely on and cultivate it, they will be the same as this body of mine, if there is one who is sincere, they will be given Bodhi in a dream, I speak of the causes in dreams, you should listen well.’ -------------------------------------------------------------------------------- 若欲见法时 必见化楼阁 诸佛乘空往 临顶即自安 或见临大河 陆船随手造 或见高山上 通自无根栽 或见作浮图 腾空自往来 若见说法会 身自为法王 或见素像时 舒手即严饰 或见诸经卷 引手即执持 若见诸楼阁 其身自安坐 或见大江河 入里无没溺 如是诸法相 即成得法因 普示依持光 必须依我觉 若不依我此 未见有菩提 纵于契经中 所习多疑滞
Chinese
尔时大众闻此法已。欢喜奉行礼佛而退。 佛心中心经卷上 大正藏第 19 册 No. 0920 佛心经 佛心中心印品中卷下(法别) 三藏菩提流志奉 诏译 尔时阿难处大众中潜然忧愁。于其中间诸有经律一切藏门俱然掩闭。诸大金刚及诸菩萨。一切所有灵祇游世界者。乃至诸大龙神仙众。及百千万亿世界四天王等。乃至释梵诸天。悉皆迷闷顿失精光。唯有诸佛能知广大因起。各各安坐皆自于身及心。放微细光。自想慰问。 尔时毗卢遮那如来。复于身分更开异色无量威德大端严光。其光普照乃至有罪无罪等。如是众生皆得无怖。复于光中演说微细音声告诸佛言。诸大圣众此威光难知此威光难测。唯有大圣与我力等。与我心等 现代汉语译本： 若想见到法的真谛时，必定会见到由幻化而成的楼阁。 诸佛乘坐着虚空而来，降临到头顶时自然安住。 或者见到身处大河边，随意就能造出陆地上的船只。 或者见到身处高山上，通道自然生成，没有根基。 或者见到建造佛塔，腾空自在往来。 如果见到说法集会，自身即为法王。 或者见到素色的佛像时，伸出手就能为其庄严装饰。 或者见到各种经卷，伸出手就能拿取。 如果见到各种楼阁，自身自然安坐其中。 或者见到大江大河，进入其中也不会被淹没。 像这样的各种法相，就能成为得法的因缘。 普遍显示所依持的光明，必须依从我的觉悟。 如果不依从我的觉悟，就无法见到菩提（bodhi，觉悟）。 即使在契经（sūtra，佛经）中，所学习的也会有很多疑惑和滞碍。 这时，大众听闻此法后，欢喜奉行，礼佛后退下。 《佛心中心经》卷上 大正藏第 19 册 No. 0920 《佛心经》 《佛心中心印品中卷下》（法别） 三藏菩提流志（Bodhiruci，译者）奉诏译 这时，阿难（Ānanda，佛陀的十大弟子之一）身处大众之中，内心忧愁。在这期间，所有的经、律、论一切藏门都好像关闭了。诸大金刚（Vajra，佛教护法神）以及诸菩萨（Bodhisattva，具有高度觉悟的修行者），所有游历世界的灵祇，乃至诸大龙神仙众，以及百千万亿世界的四天王（Caturmahārājakayikas，佛教的护世四天王）等，乃至释梵诸天（Śakra-brahman，帝释天和梵天），都感到迷茫困顿，失去了精光。只有诸佛（Buddha，觉悟者）能够知道这广大的因缘生起，各自安坐，都从自身及心中，放出微细的光芒，各自想着如何慰问。 这时，毗卢遮那如来（Vairocana，光明遍照如来）又从自身显现出更加殊胜的、具有无量威德的大端严光明。这光明普遍照耀，乃至有罪无罪的众生，都能够得到无所怖畏。又在光明中演说微细的声音，告诉诸佛说：‘诸大圣众，这威光难以知晓，这威光难以测度。只有大圣与我的力量相等，与我的心相等。’
English
English version: If you wish to see the Dharma (law, truth), you will surely see a manifested palace. The Buddhas (enlightened beings) ride through the sky, and when they descend upon your head, they naturally find peace. Or you may see yourself by a great river, able to create boats on land at will. Or you may see yourself on a high mountain, with a naturally formed path that has no roots. Or you may see yourself building a stupa (Buddhist monument), freely traveling through the air. If you see a Dharma assembly, you yourself are the Dharma King. Or if you see a plain statue, you can adorn it with ornaments by simply extending your hand. Or if you see various scriptures, you can grasp and hold them by simply reaching out. If you see various palaces, your body naturally sits peacefully within them. Or if you see a great river, you can enter it without drowning. Such various Dharma appearances become the cause for attaining the Dharma. Universally show the light of reliance; you must rely on my enlightenment. If you do not rely on my enlightenment, you have not seen Bodhi (bodhi, enlightenment). Even if you study the sutras (sūtra, Buddhist scriptures), you will have many doubts and hindrances. At that time, the assembly, having heard this Dharma, joyfully practiced it, paid homage to the Buddha, and withdrew. The Heart-Center Sutra of the Buddha, Volume 1 Taisho Tripitaka Volume 19, No. 0920, The Heart Sutra of the Buddha The Lower Volume of the Heart-Center Mudra Chapter of the Buddha (Dharma Distinctions) Translated by Tripitaka Bodhiruci (Bodhiruci, translator) under imperial decree At that time, Ānanda (Ānanda, one of the ten principal disciples of the Buddha) was among the assembly, feeling secretly worried. During this time, all the doors of the sutras, vinaya (monastic rules), and shastras (treatises) seemed to be closed. The great Vajras (Vajra, diamond-like beings, often protectors) and the Bodhisattvas (Bodhisattva, beings on the path to Buddhahood), all the spiritual beings traveling the worlds, even the great dragon gods and immortal hosts, and the Four Heavenly Kings (Caturmahārājakayikas, the Four Guardian Kings) of hundreds of thousands of millions of worlds, and even Śakra-brahman (Śakra-brahman, Indra and Brahma), all felt confused and lost their brilliance. Only the Buddhas (Buddha, enlightened one) could know the arising of this vast cause and condition, and each sat peacefully, emitting subtle light from their bodies and minds, each contemplating how to offer comfort. At that time, Vairocana Tathagata (Vairocana, the Illuminating One) further manifested from his body immeasurable majestic and dignified light of different colors. This light universally illuminated all beings, whether guilty or innocent, so that they could all be without fear. And within the light, he spoke in a subtle voice, telling all the Buddhas: 'O great holy assembly, this majestic light is difficult to know, this majestic light is difficult to fathom. Only the great saints whose power is equal to mine, whose mind is equal to mine, can understand.' --------------------------------------------------------------------------------