English
English version: At that time, throughout the three thousand great thousand worlds, all the suffering in the hells ceased. Animals developed compassion and did not devour each other. Hungry ghosts found peace and had no thoughts of hunger or thirst. All people's afflictions of greed, hatred, and delusion ceased. There was no suffering from hunger, thirst, cold, or heat, nor any trouble from day and night, wind, or dust. Their minds were tranquil, without confused thoughts, and without attachment to form, sound, smell, taste, touch, or mental objects; their minds were without affliction. The deluded and confused minds of the gods in the desire realm all ceased. At that time, Bodhisattva Supreme Victory (a Bodhisattva's name) stood in the Akanistha Heaven (the highest heaven in the Realm of Form), remotely making offerings to the Able Sage Tathagata (an epithet of Shakyamuni Buddha). He scattered various wonderful mixed flowers, adornments, pounded incense, scented oil, mixed-colored wonderful garments, various canopies, banners, and jeweled necklaces throughout the three thousand great thousand worlds. He also rained down upon the gods, dragons, yakshas (a type of spirit), gandharvas (celestial musicians), asuras (a type of demon), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), and other gods and dragons, as well as the four continents. Precious and wonderful treasures pervaded the three thousand great thousand worlds. At that time, Bodhisattva Supreme Victory descended from above, approached the Buddha, bowed at the Buddha's feet, and circumambulated the Buddha hundreds of thousands of times. He offered the Buddha garments interwoven with mani jewels and vajra treasures, and then sat to one side. Bodhisattva Supreme Victory, regarding each and every Dharma teaching, universally observed the Dharma abodes entered by all Buddhas of the three times. Within the Buddhas' Dharma, he obtained all eloquence, namely, eloquence without interruption, eloquence of combination, eloquence of understanding, eloquence without obstruction, eloquence of immediacy, eloquence of infinity, eloquence of easy understanding, eloquence of completeness, eloquence of naturally skillful speech regarding all Dharma natures, eloquence of explaining Nirvana by distinguishing emptiness, signlessness, and wishlessness, eloquence of distinguishing all liberations and all dhyanas (meditative states) cultivated by thoughts, eloquence of distinguishing and discussing intentions, eloquence of quickly abandoning speech through diligent effort, eloquence of accomplishing supernatural powers in sitting, standing, walking, and moving, eloquence of being able to speak about all expressions, whether superior, middling, or inferior, to the point that no one could subdue his eloquence. He possessed eloquence in seeking understanding of the Seven Factors of Enlightenment (seven aspects of practice) and the Noble Eightfold Path (eight paths to Nirvana), eloquence in expounding dhyana wisdom without superiority or inferiority, eloquence in skillfully distinguishing the law, and eloquence of truthful and sincere speech like an illusion, like a transformation, like a mirage in hot weather, like the moon in water. --------------------------------------------------------------------------------
Chinese
如呼声响。如镜中像。演说一切法性皆悉如是。不生不起不灭之辩。极精微之辩。极深妙之辩。杂种之辩。极远之辩。诸欲之辩。分别一切众生心意欲趣最上之辩。愍众生之轮如雷雨充满之辩。 尔时胜怨菩萨解诸佛世尊所说辩力。即从坐起更整衣服。右膝着地长跪叉手。而白佛言。唯然世尊。欲有所问。如来若听乃敢问之。世尊告曰。恣汝所问。吾当为汝具分别说。胜怨菩萨蒙佛听许。欢喜踊跃而白佛言。云何世尊。一切诸法岂有终始根原名字相貌可得。而言说不。于诸菩萨诸禅定法在所入处。言辞自在所问能答。有所准望辞无谬误不见准望。亦化众生得如是法。一切辩才无不成就。得总持者。所谓得无崖际。因斯总持得无崖际微妙之辩。普持一切诸佛所说。得无崖际总持之门。普持法界悉知入处。究竟了达微妙法性。明解诸入。明入五道。明于四谛。明入缘起诸法。明解众生所习。明解无明诸法。明入无性。明解见有我想。明解入无我想。明解入空性。明解入不空性。明解入于表识。明解入无表识。明入于愿。明入于无愿。明于吾我明于无吾我。明于所依仰明于无所依仰。明于有所起明于无所起。在在处处一切言辞。 尔时世尊赞胜怨菩萨言。善哉善哉。胜怨。菩萨乃能慈哀一切众生。而问如来至真 现代汉语译本：如同呼声的回响，如同镜子中的影像，宣说一切法的自性都是如此。不生不灭，没有开始也没有结束的辩才；极其精微的辩才；极其深奥微妙的辩才；包罗万象的辩才；极其深远的辩才；关于各种欲望的辩才；能分别一切众生的心意、欲望和趋向的最上辩才；怜悯众生轮回之苦，如雷雨般充沛的辩才。 这时，胜怨菩萨（Ratnachandra Bodhisattva，理解怨恨的菩萨）理解了诸佛世尊所说的辩才之力，便从座位上起身，整理衣物，右膝着地，长跪合掌，对佛说：‘世尊，我想要请问一些问题，如果如来允许，我才敢发问。’世尊告诉他：‘随你发问，我将为你详细地分别解说。’胜怨菩萨得到佛的允许，欢喜雀跃，说道：‘世尊，一切诸法难道有终结、起始、根源、名字、相貌可以得到，才能进行言说吗？对于诸菩萨所修的各种禅定法，在他们所进入的境界中，言辞能够自在运用，所提出的问题都能回答，有所依据和期望，言辞没有谬误，即使没有依据和期望，也能教化众生得到这样的法。一切辩才没有不成就的，得到总持（Dharani，总摄忆持）的人，就是得到了没有边际的智慧。因为这种总持，得到没有边际的微妙辩才，普遍地忆持一切诸佛所说。得到没有边际的总持之门，普遍地忆持法界，完全知晓进入之处，究竟通达微妙的法性，明了通达诸入（处），明了通达进入五道（轮回的五种途径），明了通达四谛（苦、集、灭、道），明了通达缘起诸法，明了通达众生的习性，明了通达无明诸法，明了通达进入无自性，明了通达见有我相，明了通达进入无我相，明了通达进入空性，明了通达进入不空性，明了通达进入表识，明了通达进入无表识，明了通达进入愿，明了通达进入无愿，明了通达吾我，明了通达无吾我，明了通达所依赖，明了通达无所依赖，明了通达有所生起，明了通达无所生起。无论在任何地方，任何时候，都能运用一切言辞。’ 这时，世尊赞叹胜怨菩萨说：‘很好，很好！胜怨，菩萨能够慈悲怜悯一切众生，而向如来请问至深的真理。’
English
English version: Like the echo of a sound, like an image in a mirror, proclaiming that the nature of all dharmas is just like this. Eloquence that neither arises nor ceases, without beginning or end; extremely subtle eloquence; extremely profound and wondrous eloquence; all-encompassing eloquence; extremely far-reaching eloquence; eloquence regarding various desires; the supreme eloquence that can distinguish the minds, intentions, desires, and tendencies of all sentient beings; eloquence that pities the suffering of sentient beings in samsara, like a thunderous rain filling everything. At that time, Ratnachandra Bodhisattva (the Bodhisattva who understands resentment), understanding the power of eloquence spoken by all the Buddhas, arose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One, I wish to ask some questions, but only if the Tathagata permits me to do so.' The World Honored One told him: 'Ask whatever you wish, and I will explain it to you in detail.' Ratnachandra Bodhisattva, having received the Buddha's permission, rejoiced and said: 'World Honored One, do all dharmas have an end, a beginning, a root, a name, or an appearance that can be obtained, in order to be spoken about? For the various dhyana practices cultivated by the Bodhisattvas, in the realms they enter, their speech can be used freely, and they can answer all questions asked. With or without a basis and expectation, their words are without error, and even without a basis and expectation, they can still teach sentient beings to attain such dharma. All eloquence is fully accomplished, and those who attain Dharani (total retention) have attained boundless wisdom. Because of this Dharani, they attain boundless and subtle eloquence, universally retaining all that the Buddhas have spoken. They attain the gate of boundless Dharani, universally retaining the Dharma Realm, fully knowing the place of entry, and ultimately understanding the subtle nature of Dharma, clearly understanding the entrances (places), clearly understanding the entry into the five paths (of reincarnation), clearly understanding the Four Noble Truths, clearly understanding the arising of all dharmas through dependent origination, clearly understanding the habits of sentient beings, clearly understanding the dharmas of ignorance, clearly understanding the entry into no-self-nature, clearly understanding the view of having a self, clearly understanding the entry into no-self, clearly understanding the entry into emptiness, clearly understanding the entry into non-emptiness, clearly understanding the entry into expression-consciousness, clearly understanding the entry into non-expression-consciousness, clearly understanding the entry into vows, clearly understanding the entry into no-vows, clearly understanding the self, clearly understanding no-self, clearly understanding what is relied upon, clearly understanding nothing to rely upon, clearly understanding what arises, clearly understanding nothing arises. In every place and at every time, they can use all speech.' At that time, the World Honored One praised Ratnachandra Bodhisattva, saying: 'Excellent, excellent! Ratnachandra, the Bodhisattva is able to compassionately care for all sentient beings and ask the Tathagata about the deepest truth.' --------------------------------------------------------------------------------
Chinese
等正觉如斯之义。谛听谛听善思念之。吾当为汝具分别说。胜怨菩萨与诸大众。一心静意受教而听。佛告胜怨。何谓是名入无崖际。总持诸法者。因其总持得无极名称。以无极。名称为翼从。无极德法门。以无极德为翼从。无垢法门。以无垢为翼从。寂灭法门。以寂灭为翼从。快从法门。以快从为翼从。快称法门。以快称为翼从。快哀法门。以快哀为翼从。善像法门。以善像为翼从。无动法门。以无动为翼从。成就法门。以成就为翼从。审谛自成法门。以审谛自成为翼从。无品法门。以无品为翼从。喻花法门。以喻花为翼从。善从法门。以善从为翼从。无所游法门。以无所游为翼从。无隐法门。以无隐为翼从。入隐法门。以入隐为翼从。知足法门。以知足为翼从。善步法门。以善步为翼从。舍离法门。以舍离为翼从。无恶法门。以无恶为翼从。普明法门。以普明为翼从。游无崖际法门以游无崖际为翼从。生气法门。以生气为翼从。游无垢法门。以游无垢为翼从。坚固法门。以坚固为翼从。无谄法门。以无谄为翼从。珍重法门。以珍重为翼从。游极长法门。以游极长为翼从。意足法门。以意足为翼从。离生法门。以离生为翼从。轻举法门。以轻举为翼从。无疑法门。以无疑为翼从。除无崖际苦法门。以除无崖际苦为翼从 现代汉语译本： 领悟到真正觉悟就是这样的意义。仔细听，仔细听，好好思考。我将为你们详细地分别解说。胜怨菩萨（Śūraṅgama-mati，勇健菩萨）与各位大众，一心安静地听受教诲。佛告诉胜怨：什么叫做‘进入无边际，总持一切法’呢？因为总持而得到‘无极’的名称，以‘无极’的名称作为羽翼追随；‘无极德’法门，以‘无极德’作为羽翼追随；‘无垢’法门，以‘无垢’作为羽翼追随；‘寂灭’法门，以‘寂灭’作为羽翼追随；‘快从’法门，以‘快从’作为羽翼追随；‘快称’法门，以‘快称’作为羽翼追随；‘快哀’法门，以‘快哀’作为羽翼追随；‘善像’法门，以‘善像’作为羽翼追随；‘无动’法门，以‘无动’作为羽翼追随；‘成就’法门，以‘成就’作为羽翼追随；‘审谛自成’法门，以‘审谛自成’作为羽翼追随；‘无品’法门，以‘无品’作为羽翼追随；‘喻花’法门，以‘喻花’作为羽翼追随；‘善从’法门，以‘善从’作为羽翼追随；‘无所游’法门，以‘无所游’作为羽翼追随；‘无隐’法门，以‘无隐’作为羽翼追随；‘入隐’法门，以‘入隐’作为羽翼追随；‘知足’法门，以‘知足’作为羽翼追随；‘善步’法门，以‘善步’作为羽翼追随；‘舍离’法门，以‘舍离’作为羽翼追随；‘无恶’法门，以‘无恶’作为羽翼追随；‘普明’法门，以‘普明’作为羽翼追随；‘游无边际’法门，以‘游无边际’作为羽翼追随；‘生气’法门，以‘生气’作为羽翼追随；‘游无垢’法门，以‘游无垢’作为羽翼追随；‘坚固’法门，以‘坚固’作为羽翼追随；‘无谄’法门，以‘无谄’作为羽翼追随；‘珍重’法门，以‘珍重’作为羽翼追随；‘游极长’法门，以‘游极长’作为羽翼追随；‘意足’法门，以‘意足’作为羽翼追随；‘离生’法门，以‘离生’作为羽翼追随；‘轻举’法门，以‘轻举’作为羽翼追随；‘无疑’法门，以‘无疑’作为羽翼追随；‘除无边际苦’法门，以‘除无边际苦’作为羽翼追随。