Chinese
经未有如斯之盛集，谓化主不可思议也。 二者、徒众不可思议。八方世界一一方四百万亿那由他国土诸佛各将侍者，又下方千世界微尘数菩萨从地涌出遍满虚空，乃至沙竭龙宫不可思议大士云集灵鹫山；虽复鹿园禀道之众、鹄树闻经之宾，亦未有如斯之盛集之也。是谓徒众不可思议也。 三者、国土不可思议，灵塔踊现、普集分身、三变八方同为净土，乃至〈神力品〉云“于时十方世界通达无碍如一佛土”。至如仙人苑内匹此太遥，力士河边方斯亦远，是为处所不可思议也。 第四者、教门不可思议。如方广、《花严》偈凡十万偈，《摩诃波若》数亦同然，如此等经尚以为多；至如大通智胜所说恒河沙偈，威音王佛所明二十千万亿那由他偈。所以辨其文多，意欲显其义广，是谓教门不可思议也。 第五者、时节不可思议。灯明佛说此经六十小劫，大通佛所说八千劫，妙光菩萨八十小劫，十六沙弥八万四千劫，释迦佛时踊出大士问讯之间五十小劫，说经之时当不可量也。所以辨说经时长，亦为显文多义广，是谓时节不可思议也。 第六者、神力不可思议。将开波若时，释迦独出现灵祥欲震金鼓，四尊共呈嘉瑞；未若斯经十方分身共现七种神力，满百千岁然后摄之。是为神力不可思议也 现代汉语译本： 经书盛会前所未有，可谓教化之主（化主，指佛）不可思议。 其次，听众徒众不可思议。八方世界每一方都有四百万亿那由他（那由他，数量单位）国土的诸佛各自带领侍者，又有下方千世界微尘数（微尘数，极大的数量）的菩萨从地涌出，遍满虚空，乃至沙竭龙宫（沙竭龙宫，龙王居住的宫殿）不可思议的大菩萨们云集灵鹫山（灵鹫山，释迦牟尼佛说法之地）；即使是鹿野苑（鹿野苑，释迦牟尼佛初转法轮之地）听法的众人、鹄树林（鹄树林，佛陀涅槃之地）闻经的宾客，也未曾有如此盛大的集会。这就是听众徒众不可思议。 再次，国土（处所）不可思议。灵塔涌现、普集分身、三变八方世界都变为净土，乃至《神力品》中说‘这时十方世界通达无碍，如同一个佛土’。至于仙人苑（仙人苑，古代仙人居住的地方）与之相比太过遥远，力士河边（力士河边，传说中力士居住的地方）与之相比也相差甚远，这就是处所不可思议。 第四，教法（教门）不可思议。如《方广经》、《华严经》的偈颂都有十万偈，《摩诃般若经》的数量也同样如此，这些经书尚且被认为很多；至于大通智胜佛（大通智胜佛，古佛名）所说的恒河沙数（恒河沙数，极多的数量）偈颂，威音王佛（威音王佛，古佛名）所说的二十千万亿那由他偈颂。之所以说明其文字众多，意在显示其义理广博，这就是教法不可思议。 第五，时节不可思议。灯明佛（灯明佛，古佛名）说此经六十小劫（小劫，时间单位），大通智胜佛所说八千劫，妙光菩萨（妙光菩萨，菩萨名）八十小劫，十六沙弥（沙弥，出家男子）八万四千劫，释迦牟尼佛（释迦牟尼佛，现在佛）时代从地涌出的大菩萨们问讯之间就经历了五十小劫，说经的时间更是不可估量。之所以说明说经时间长久，也是为了显示其文字众多、义理广博，这就是时节不可思议。 第六，神力不可思议。将要宣讲般若（般若，智慧）时，释迦牟尼佛独自显现灵瑞祥兆，想要震动金鼓，四天王（四天王，佛教护法神）共同呈现吉祥的征兆；比不上这部经中十方分身佛共同显现七种神力，持续百千岁然后才收回。这就是神力不可思议。
English
English version: Such a grand assembly of scriptures has never been seen before, truly the transformative power of the Buddha (化主, Huàzhǔ, the Lord of Transformation) is inconceivable. Secondly, the assembly of disciples is inconceivable. From each of the eight directions, in each of the four million nayuta (那由他, Nàyóutā, a unit of large number) of lands, Buddhas each bring their attendants. Moreover, countless Bodhisattvas, as numerous as the dust motes in a thousand worlds below, spring forth from the earth, filling the void. Even the inconceivable great beings from the Sāgara Dragon Palace (沙竭龙宫, Shājié Lónggōng, the Dragon King's palace) gather at Vulture Peak (灵鹫山, Língjiù Shān, where Shakyamuni Buddha taught). Even the assembly at Deer Park (鹿野苑, Lùyě Yuàn, where Shakyamuni Buddha first turned the Wheel of Dharma) and the guests who heard the scriptures at the Sal grove (鹄树林, Gǔshù Lín, where the Buddha entered Nirvana) have never witnessed such a grand gathering. This is the inconceivable assembly of disciples. Thirdly, the land (place) is inconceivable. Stupas emerge, emanations gather, and through three transformations, the eight directions become pure lands. Furthermore, in the 'Supernatural Powers' chapter, it is said, 'At that time, the ten directions become unobstructed, like a single Buddha-land.' Compared to this, the hermitage of immortals (仙人苑, Xiānrén Yuàn, dwelling of ancient immortals) is far too distant, and the banks of the Strongman River (力士河边, Lìshì Hébiān, legendary dwelling of strongmen) are also far removed. This is the inconceivable place. Fourthly, the teachings (教门, jiàomén) are inconceivable. Sutras like the Vaipulya (方广, Fāngguǎng) and Avatamsaka (花严, Huāyán) contain ten thousand verses each, and the Mahāprajñāpāramitā (摩诃波若, Móhē Bōrě) Sutra is similar in length. Even these sutras are considered extensive. However, the verses spoken by the Great Universal Wisdom Excellence Buddha (大通智胜佛, Dàtōng Zhìshèng Fó, name of an ancient Buddha) are as numerous as the sands of the Ganges River (恒河沙数, Hénghé shāshù, countless), and the verses expounded by the Awesome Sound King Buddha (威音王佛, Wēiyīn Wáng Fó, name of an ancient Buddha) number twenty kotis (千万, qiānwàn) of nayutas. The reason for emphasizing the abundance of words is to reveal the vastness of the meaning. This is the inconceivable teaching. Fifthly, the duration (时节, shíjié) is inconceivable. The Dipankara Buddha (灯明佛, Dēngmíng Fó, name of an ancient Buddha) spoke this sutra for sixty small kalpas (小劫, xiǎojié, a unit of time), the Great Universal Wisdom Excellence Buddha spoke for eight thousand kalpas, the Bodhisattva Wonderful Light (妙光菩萨, Miàoguāng Púsà, name of a Bodhisattva) for eighty small kalpas, the sixteen Shramaneras (沙弥, shāmí, novice monks) for eighty-four thousand kalpas, and during the time the great beings who sprang forth from the earth in the time of Shakyamuni Buddha (释迦牟尼佛, Shìjiāmóunífó, the present Buddha) exchanged greetings, fifty small kalpas passed. The time for expounding the sutra is immeasurable. The reason for emphasizing the length of time is also to reveal the abundance of words and the vastness of the meaning. This is the inconceivable duration. Sixthly, the spiritual powers (神力, shénlì) are inconceivable. When about to expound Prajna (般若, Bōrě, wisdom), Shakyamuni Buddha alone manifested auspicious signs, intending to shake the golden drums, and the Four Heavenly Kings (四天王, Sì Tiānwáng, Buddhist guardian deities) jointly presented auspicious omens. This is not comparable to the ten directions' emanations of the Buddha jointly manifesting seven kinds of spiritual powers in this sutra, which lasted for hundreds of thousands of years before being withdrawn. This is the inconceivable spiritual power. -------------------------------------------------------------------------------- 。
Chinese
第七者、利益不可思议。如〈分别功德品〉明闻经得十二种利益，始自无量恒河沙菩萨悟无生忍，终则八方世界微尘数众生发菩提心；如〈调达〉、〈药王〉、〈妙音〉、〈观音〉、〈陀罗尼〉、〈妙庄严王本事〉、〈普贤劝发〉，总陈八品，得道者不可具陈。谓利益不可思议也。 第八者、功德不可思议。从初至后叹法美人功德无量，如〈随喜品〉说“第五十人闻一偈随喜转教，胜于施四百亿万阿僧祇世界六趣众生一切乐具及令得阿罗汉果”，是为功德不可思议也。 第九者、明乘权乘实不可思议。如三藏等教唯辨小乘，《波若》诸经但明大乘，未若《法花》说实归本泯寂异途，开会一三融释大小，使羊鹿无息驾之累，白牛有直进之功。是为乘权乘实不可思议也。 第十者、身权身实不可思议。余经或但明生法，或直辨三身；至如多宝踊现示真常应灭，分身向集表本一迹多，并开近显远囊括古今，使悟应灭难期、知长短无二，令菩提心力坚固猛利、念佛三昧倍复增益。是为第十身权身实不可思议也。后之二事盖是一经大宗，即以释前八事。所以有前八不可思议，有良由此经具开二权、双示两实故也。 第八、弘经方法。 问： 寻如来出世善巧化人，四依菩萨妙能 现代汉语译本： 第七，利益不可思议。例如《分别功德品》中阐明听闻此经能获得十二种利益，从无量恒河沙数的菩萨领悟无生法忍开始，到八方世界无数的众生发起菩提心结束；例如《提婆达多品》（Devadatta，佛陀的堂兄）、《药王菩萨本事品》（Bhaisajyaraja，药王菩萨）、《妙音菩萨品》（Gadgadasvara，妙音菩萨）、《观世音菩萨普门品》（Avalokitesvara，观世音菩萨）、《陀罗尼品》（Dharani，总持，咒语）、《妙庄严王本事品》（King Wonderful Adornment，妙庄严王）和《普贤菩萨劝发品》（Samantabhadra，普贤菩萨），总共陈述了八品，得道的人数无法完全陈述。这就是利益不可思议。 第八，功德不可思议。从开始到最后，赞叹佛法的美好和人的功德无量，例如《随喜功德品》中说：‘第五十人听闻一偈并随喜转教他人，胜过布施四百亿万阿僧祇世界六道众生一切的快乐资具，并使他们获得阿罗汉果’，这就是功德不可思议。 第九，明示权乘实乘不可思议。例如三藏等教只辨析小乘，《般若》诸经只阐明大乘，不如《法华经》（Lotus Sutra）所说，回归真实本源，泯灭寂静的差异途径，开显融合一乘、三乘，融会大小乘，使羊车、鹿车没有停歇驾驭的劳累，白牛车有直接前进的功用。这就是明示权乘实乘不可思议。 第十，身权身实不可思议。其他经典或者只阐明生法，或者直接辨析三身；至于《法华经》，多宝佛（Prabhutaratna，多宝佛）涌现，显示真常应灭，分身佛向四方聚集，表示本佛一佛迹多佛，并开显近处，显示远处，囊括古今，使人领悟应灭难以预期，知道长短没有差别，令菩提心力坚固猛利，念佛三昧倍加增益。这就是第十身权身实不可思议。后面的两件事大概是一部经的大纲，用来解释前面的八件事。所以有前面的八种不可思议，实在是因为这部经具备开显二权、双示两实的缘故。 第八，弘扬经的方法。 问： 寻思如来出世善巧化人，四依菩萨妙能
English
English version: Seventh, the benefits are inconceivable. For example, the 'Distinctions in Benefits' chapter elucidates that hearing this sutra brings twelve kinds of benefits, starting from immeasurable Ganges sand-like Bodhisattvas realizing the non-origination forbearance, and ending with countless beings in the eight directions generating the Bodhi mind; for example, the 'Devadatta' chapter (Devadatta, Buddha's cousin), the 'Bhaisajyaraja' chapter (Bhaisajyaraja, Medicine King Bodhisattva), the 'Gadgadasvara' chapter (Gadgadasvara, Wonderful Sound Bodhisattva), the 'Avalokitesvara' chapter (Avalokitesvara, Guanshiyin Bodhisattva), the 'Dharani' chapter (Dharani, Mantras), the 'King Wonderful Adornment' chapter (King Wonderful Adornment), and the 'Samantabhadra' chapter (Samantabhadra, Universal Worthy Bodhisattva), a total of eight chapters are presented, and the number of those who attain enlightenment cannot be fully stated. This is why the benefits are inconceivable. Eighth, the merits are inconceivable. From beginning to end, the beauty of the Dharma and the merits of people are praised immeasurably. For example, the 'Joyful Acceptance' chapter says: 'The fiftieth person who hears a verse and joyfully accepts and teaches it to others surpasses the merit of giving all the joyful necessities to all sentient beings in four hundred billion nayutas of asamkhya worlds in the six realms, and enabling them to attain the Arhat fruit.' This is why the merits are inconceivable. Ninth, the skillful means and the true vehicle are inconceivable. For example, the Tripitaka and other teachings only distinguish the Hinayana, and the Prajna sutras only elucidate the Mahayana, but they are not as good as the Lotus Sutra (Lotus Sutra), which speaks of returning to the true origin, obliterating the different paths of stillness, revealing and integrating the One Vehicle and the Three Vehicles, harmonizing the Mahayana and Hinayana, so that the sheep and deer carts do not have the burden of stopping and driving, and the white ox cart has the function of advancing directly. This is why the skillful means and the true vehicle are inconceivable. Tenth, the provisional and the real body are inconceivable. Other sutras either only elucidate the Dharma of birth, or directly distinguish the three bodies; as for the Lotus Sutra, the appearance of Prabhutaratna Buddha (Prabhutaratna, Many Jewels Buddha) shows the true permanence and the response to extinction, and the gathering of the manifested bodies in all directions represents the original Buddha as one and the traces of the Buddha as many, and it reveals the near and shows the far, encompassing the past and the present, so that people realize that the response to extinction is difficult to predict, and know that there is no difference between long and short, making the power of the Bodhi mind firm and vigorous, and doubling the Samadhi of Buddha-recitation. This is the tenth inconceivable aspect of the provisional and real body. The latter two matters are probably the outline of a sutra, which is used to explain the previous eight matters. Therefore, there are the previous eight inconceivables, which is really because this sutra has the ability to reveal the two provisional and show the two real. Eighth, methods of propagating the sutra. Question: Reflecting on how the Tathagata skillfully transforms people upon appearing in the world, and how the Bodhisattvas who rely on the four -------------------------------------------------------------------------------- 通法，末世凡夫云何弘经？ 答：