Chinese
萨记。彼处次第有四种法不可思议。是故名为如来境界。何等四处偈言。 染净相应处 不染而清净 不相舍离法 自然无分别 此偈明何义。真如有杂垢者。同一时中有净有染。此处不可思议。不可思议者。信深因缘法声闻辟支佛于彼非境界故。 是故圣者胜鬘经中。佛告胜鬘言。天女。自性清净心而有染污难可了知。有二法难可了知。谓自性清净心难可了知。彼心为烦恼所染亦难了知。天女。如此二法。汝及成就大法菩萨摩诃萨乃能听受。诸余声闻辟支佛等。唯依佛语信此二法故。偈言染净相应处故。及远离诸垢者。真如非本有染后时言清净。此处不可思议。是故经言心自性清净。自性清净心本来清净。如彼心本体。如来如是知。是故经言。如来一念心相应慧。得阿耨多罗三藐三菩提故。偈言不染而清净故。佛无量功德者。谓前际后际于一向染凡夫地中。常不舍离真如法身。一切诸佛法无异无差别。此处不可思议。是故经言。复次佛子。如来智慧无处不至。何以故。以于一切众生界中终无有一众生身中而不具足如来功德及智慧者。但众生颠倒。不知如来智远离颠倒起一切智无师智无碍智。佛子。譬如有一极大经卷。如一三千大千世界。大千世界一切所有无不记录。若与二千世界等者。悉记 现代汉语译本：萨记（Sati，正念）。在那个地方，有四种不可思议的法，因此被称为如来境界。是哪四种呢？偈颂说： ‘染净相应处，不染而清净，不相舍离法，自然无分别。’ 这首偈颂说明了什么意义呢？真如（Tathata，如是）如果有杂染，那么在同一时间中既有清净又有染污，这个地方是不可思议的。不可思议的意思是，深信因缘法的声闻（Sravaka，听闻者）和辟支佛（Pratyekabuddha，缘觉）对于这个境界是无法理解的。 因此，在《胜鬘经》（Śrīmālādevī Siṃhanāda Sūtra）中，佛告诉胜鬘夫人说：‘天女，自性清净心（prabhāsvara-citta，光明心）而有染污是难以理解的。有两种法难以理解，即自性清净心难以理解，以及这个心被烦恼所染也是难以理解的。’天女，像这两种法，你以及成就大法的菩萨摩诃萨（Bodhisattva-Mahāsattva，大菩萨）才能听受。其他的声闻和辟支佛等，只能依靠佛的教导来相信这两种法。所以偈颂说‘染净相应处’。以及远离各种垢染者，真如并非本来有染污，后来才说是清净的，这个地方是不可思议的。因此经中说心自性清净，自性清净心本来就是清净的，如那个心的本体，如来就是这样知道的。因此经中说，如来一念心相应慧，得到阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。所以偈颂说‘不染而清净’。佛的无量功德，是指前际（过去）和后际（未来），在一直染污的凡夫地中，常不舍离真如法身（Dharmakāya，法身）。一切诸佛的法没有不同，没有差别，这个地方是不可思议的。因此经中说：‘再者，佛子，如来的智慧无处不到。为什么呢？因为在一切众生界中，终究没有一个众生的身中不具足如来的功德和智慧。但众生颠倒，不知道如来的智慧，远离颠倒，生起一切智、无师智、无碍智。’佛子，譬如有一个极大的经卷，像一个三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，三千大千世界），大千世界的一切所有都记录在其中。如果与二千世界相等，都记录在其中。
English
English version: Sati (Mindfulness). In that place, there are four kinds of inconceivable dharmas, therefore it is called the realm of the Tathagata (Tathāgata-gocara, the sphere of the Thus-gone One). What are the four? The verse says: 'The place where defilement and purity are in accordance, being undefiled and yet pure, the dharma that does not abandon, naturally without distinction.' What meaning does this verse explain? If the Tathata (Suchness) has impurities, then at the same time there is both purity and defilement. This place is inconceivable. Inconceivable means that Sravakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) who deeply believe in the dharma of dependent origination are not within this realm. Therefore, in the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā Sūtra), the Buddha told Queen Śrīmālā: 'Daughter of heaven, it is difficult to understand that the prabhāsvara-citta (mind of clear light) is defiled. There are two dharmas that are difficult to understand, namely, the self-nature pure mind is difficult to understand, and that this mind is defiled by afflictions is also difficult to understand.' Daughter of heaven, like these two dharmas, only you and Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, Great Bodhisattvas) who have achieved great dharma can listen to them. Other Sravakas and Pratyekabuddhas, etc., can only rely on the Buddha's teachings to believe in these two dharmas. Therefore, the verse says 'the place where defilement and purity are in accordance.' And those who are far from all defilements, the Tathata is not originally defiled, and only later is said to be pure, this place is inconceivable. Therefore, the sutra says that the mind is self-nature pure, and the self-nature pure mind is originally pure, like the essence of that mind, the Tathagata knows it in this way. Therefore, the sutra says that the Tathagata's wisdom in accordance with a single thought attains anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Therefore, the verse says 'undefiled and yet pure.' The Buddha's immeasurable merits refer to the past and future, in the constantly defiled state of ordinary beings, the Dharmakāya (Dharmakāya, Dharma Body) of Suchness is never abandoned. The dharmas of all Buddhas are not different, without distinction, this place is inconceivable. Therefore, the sutra says: 'Furthermore, son of Buddha, the Tathagata's wisdom reaches everywhere. Why? Because in all realms of sentient beings, there is ultimately no sentient being whose body does not fully possess the Tathagata's merits and wisdom. But sentient beings are deluded and do not know the Tathagata's wisdom, which is far from delusion, giving rise to all-knowing wisdom, uninstructed wisdom, and unobstructed wisdom.' Son of Buddha, for example, there is an extremely large scripture, like a trisāhasra-mahāsāhasra-lokadhātu (three-thousand-great-thousand world system), in which everything in the great-thousand world is recorded. If it is equal to two thousand worlds, it is all recorded. --------------------------------------------------------------------------------
Chinese
二千世界中事。若与小千世界等者。悉记小千世界中事。四天下等者。悉记一切四天下事。须弥山王等者。悉记须弥山王等事。地天宫等者。悉记地天宫殿中事。欲天宫等者。悉记欲天宫殿中事。色天宫等者。悉记色天宫殿中事。若与无色天宫等者。悉记一切无色界天宫殿中事。彼等三千大千世界极大经卷。在一极细小微尘内。一切微尘皆亦如是。时有一人出兴于世。智慧聪达具足成就清净天眼。见此经卷在微尘内。作如是念。云何如此广大经卷在微尘内而不饶益诸众生耶。我今应当勤作方便破彼微尘出此经卷饶益众生。作是念已。 尔时彼人即作方便。破坏微尘出此经卷饶益众生。佛子。如来智慧。无相智慧。无阂智慧。具足在于众生身中。但愚痴众生颠倒想覆。不知不见不生信心。尔时如来以无障阂清净天眼。观察一切诸众生身。既观察已作如是言。奇哉奇哉。云何如来具足智慧。在于身中而不知见。我当方便教彼众生觉悟圣道。悉令永离一切妄想颠倒垢缚。令具足见如来智慧在其身内与佛无异。如来即时教彼众生修八圣道。舍离一切虚妄颠倒。离颠倒已见如来智。与如来等饶益众生故。偈言不相舍离法故。及佛所作业者。同一时一切处一切时。自然无分别。随顺众生心。随顺可化众生根性。不错不谬随顺 现代汉语译本 二千个世界中的事情，如果与小千世界相同，就全部记录小千世界中的事情；如果与四天下（Sì tiānxià，四大部洲）相同，就全部记录一切四天下的事情；如果与须弥山王（Xūmí shān wáng，Mount Sumeru，宇宙中心）相同，就全部记录须弥山王等的事情；如果与地天宫（Dì tiān gōng，地居天神的宫殿）相同，就全部记录地天宫殿中的事情；如果与欲天宫（Yù tiān gōng，欲界天神的宫殿）相同，就全部记录欲天宫殿中的事情；如果与色天宫（Sè tiān gōng，色界天神的宫殿）相同，就全部记录色天宫殿中的事情；如果与无色天宫（Wúsè tiān gōng，无色界天神的宫殿）相同，就全部记录一切无色天宫殿中的事情。这些三千大千世界（Sānqiān dàqiān shìjiè，a great trichiliocosm）的极大经卷，在一个极细小的微尘内。一切微尘也都如此。当时有一个人出现在世上，智慧聪颖通达，具足成就清净天眼（Qīngjìng tiānyǎn，divine eye）。看见这部经卷在微尘内，这样想：‘为什么如此广大的经卷在微尘内，却不能利益众生呢？我现在应当努力想办法，破开那个微尘，取出这部经卷，利益众生。’这样想了之后。 当时那个人就开始想办法，破坏微尘，取出这部经卷，利益众生。佛子（Fózǐ，Buddha's disciples），如来的智慧，无相智慧（Wú xiàng zhìhuì，wisdom without characteristics），无碍智慧（Wú ài zhìhuì，unobstructed wisdom），具足存在于众生的身中。但是愚痴的众生被颠倒妄想覆盖，不知道，看不见，不生信心。当时如来用无障碍的清净天眼，观察一切众生的身体。观察之后这样说：‘奇哉奇哉！为什么如来具足的智慧，存在于众生的身中，而他们却不知道，看不见呢？我应当想办法教导那些众生觉悟圣道（Shèng dào，the Noble Path），使他们永远脱离一切妄想颠倒的污垢束缚，使他们具足看见如来的智慧就在他们身内，与佛没有差别。’如来即时教导那些众生修八圣道（Bā shèng dào，the Eightfold Noble Path），舍弃一切虚妄颠倒。脱离颠倒之后，就能看见如来的智慧，与如来相等，从而利益众生。所以偈语说，因为不相舍离法（Fǎ，Dharma）的缘故，以及佛所做的事业，同一时间，一切处所，一切时间，自然而然，没有分别，随顺众生的心，随顺可以教化的众生的根性，不错不谬地随顺。
English
English version Events in two thousand worlds: if they are equal to those in a small chiliocosm (Xiǎo qiān shìjiè), then record all events in the small chiliocosm; if they are equal to those in the four continents (Sì tiānxià), then record all events in all four continents; if they are equal to those of Mount Sumeru (Xūmí shān wáng), then record all events of Mount Sumeru, etc.; if they are equal to those in the palaces of the earth deities (Dì tiān gōng), then record all events in the palaces of the earth deities; if they are equal to those in the palaces of the desire realm deities (Yù tiān gōng), then record all events in the palaces of the desire realm deities; if they are equal to those in the palaces of the form realm deities (Sè tiān gōng), then record all events in the palaces of the form realm deities; if they are equal to those in the palaces of the formless realm deities (Wúsè tiān gōng), then record all events in all palaces of the formless realm deities. These extremely large scriptures of the three-thousand great chiliocosm (Sānqiān dàqiān shìjiè) are within an extremely tiny mote of dust. All motes of dust are also like this. At that time, a person appeared in the world, wise and intelligent, fully accomplished with pure divine eye (Qīngjìng tiānyǎn). Seeing this scripture within the mote of dust, he thought: 'Why is it that such a vast scripture is within a mote of dust and does not benefit sentient beings? I should now diligently find a way to break open that mote of dust, take out this scripture, and benefit sentient beings.' Having thought this, At that time, that person immediately devised a way to break open the mote of dust, take out this scripture, and benefit sentient beings. Disciples of the Buddha (Fózǐ), the Tathagata's (Rúlái, Thus Come One) wisdom, wisdom without characteristics (Wú xiàng zhìhuì), unobstructed wisdom (Wú ài zhìhuì), is fully present within the bodies of sentient beings. However, foolish sentient beings are covered by inverted and deluded thoughts, and they do not know, do not see, and do not generate faith. At that time, the Tathagata, with unobstructed and pure divine eye, observed all the bodies of sentient beings. Having observed, he said: 'How wondrous, how wondrous! Why is it that the Tathagata's complete wisdom is within the bodies of sentient beings, yet they do not know or see it? I should find a way to teach those sentient beings to awaken to the Noble Path (Shèng dào), so that they may forever be free from all deluded thoughts and the bonds of defilements, and fully see the Tathagata's wisdom within their bodies, being no different from the Buddha.' The Tathagata immediately taught those sentient beings to cultivate the Eightfold Noble Path (Bā shèng dào), abandon all false inversions. Having abandoned inversions, they can see the Tathagata's wisdom, being equal to the Tathagata, thereby benefiting sentient beings. Therefore, the verse says, because of the Dharma (Fǎ) that does not abandon each other, and the deeds done by the Buddha, at the same time, in all places, at all times, naturally, without discrimination, according with the minds of sentient beings, according with the faculties of sentient beings who can be transformed, accurately and without error, according with. --------------------------------------------------------------------------------
Chinese
作佛业。此处不可思议。是故经言。善男子。如来为令一切众生入佛法中故。无量如来业作有量说。善男子。如来所有实作业者。于彼一切世间众生。不可量不可数。不可思议不可知。不可以名字说。何以故。以难可得与前众生故。以于一切诸佛国土不休息故。以一切诸佛悉平等故。以过一切诸世间心所作事故。以无分别犹如虚空悉平等故。以无异无差别法性体故。如是等广说已。又说不净大毗琉璃摩尼宝珠譬喻言。善男子。汝依此譬喻。应知如来业不可思议故。平等遍至故。一切处不可呵故。三世平等故。不断绝三宝种故诸佛如来虽如是住不可思议业中。而不舍离虚空法身。虽不舍离虚空法身。而于众生随所应闻名字章句为之说法。虽为众生如是说法。而常远离一切众生心所念观。何以故。以如实知一切众生诸心行故。偈言自然无分别故。依此妙法身出生于三宝者。偈言。 所觉菩提法 依菩提分知 菩提分教化 众生觉菩提 初句为正因 余三为净缘 前二自利益 后二利益他 此偈明何义。此四种句。总摄一切所知境界。此明何义。初一句者。谓所证法应知。以彼证法名为菩提。偈言所觉菩提法故。第二句。菩提依菩提分知者。以诸佛菩提功德能作佛菩提因故。偈言依菩提分知故。第 现代汉语译本： 做佛的事业，这是不可思议的。因此经书上说：‘善男子，如来为了让一切众生进入佛法之中，将无量的如来事业说成有量的。’善男子，如来所有真实的作为，对于一切世间的众生来说，是不可测量、不可计数、不可思议、不可知晓的，不可以用名字来述说。为什么呢？因为难以给予之前的众生，因为在一切诸佛国土中不休息，因为一切诸佛都平等，因为超过一切世间心所作的事，因为没有分别犹如虚空般平等，因为没有差异没有差别的法性本体。像这样广泛地说明之后，又说了不净的大毗琉璃摩尼宝珠的比喻说：‘善男子，你依照这个比喻，应该知道如来的事业是不可思议的，平等普遍到达的，在一切处都不可指责的，三世平等的，不断绝三宝（佛、法、僧）种子的。’诸佛如来虽然这样住在不可思议的事业中，但不舍离虚空法身。虽然不舍离虚空法身，但对于众生，随着他们所应听闻的名字章句，为他们说法。虽然为众生这样说法，但常常远离一切众生心所念的观想。为什么呢？因为如实地知道一切众生的各种心行。偈语说自然没有分别的缘故，依靠这妙法身出生于三宝。偈语说： ‘所觉菩提法，依菩提分知，菩提分教化，众生觉菩提，初句为正因，余三为净缘，前二自利益，后二利益他。’ 这首偈语说明什么意义？这四种句子，总括了一切所知的境界。这说明什么意义？第一句，说所证的法应该知道，因为那证得的法名为菩提（Bodhi，觉悟）。偈语说‘所觉菩提法’的缘故。第二句，菩提依靠菩提分知，因为诸佛菩提的功德能够作为佛菩提的因。偈语说‘依菩提分知’的缘故。第