English
English version Regarding the 'wheel-division-distinctive-characteristics' (wheel, referring to the Dharma; distinctive-characteristics, referring to different categories and features). Because their establishments (the establishment of doctrines) are different from here, they are not displayed in detail, but can be understood by analogy. They also establish such Dharma teachings there, with numerous categories that are difficult to measure and cannot be fully described. Two, regarding the 'scriptures-spoken-in-common' (referring to scriptures jointly proclaimed). Merely in such a Mount Sumeru realm (Mount Sumeru, the central mountain in the Buddhist cosmology), pervading the void, the tips of hairs, etc., speaking with words and sounds is also inexhaustible. As the 'Inconceivable Chapter' says: 'A transformation body of the Tathagata (referring to the Buddha) can turn such immeasurable Dharma wheels (the propagation of the Dharma), pervading all Dharma realms, void realms, and other worlds. At each tip of a hair, in every moment, manifesting immeasurable Buddha-land dust-motes (Buddha-land, the Buddha's realm; dust-motes, extremely small particles) in number of bodies. Even until the endless kalpas (Buddhist unit of time) of the future, each transformed Buddha body has immeasurable Buddha-land dust-motes in number of heads, each head has immeasurable Buddha-land dust-motes in number of tongues, each tongue emits immeasurable Buddha-land dust-motes in number of sounds, each sound proclaims immeasurable Buddha-land dust-motes in number of Sutras (Buddhist scriptures), each Sutra proclaims immeasurable Buddha-land dust-motes in number of Dharmas, each Dharma proclaims immeasurable Buddha-land dust-motes in number of sentence-body-flavor-body (sentence-body, the collection of sentences; flavor-body, the collection of meanings). And again, using immeasurable Buddha-land dust-motes in number of kalpas, proclaiming different sentence-body-flavor-bodies, the sound fills the Dharma realm, and all sentient beings hear it. Exhausting all future kalpas, constantly turning the Dharma wheel, the Tathagata's sound has no difference, no interruption, and is inexhaustible.' Also, as the verse in the 'Asamkhya Chapter' says: 'Those Buddhas, each and every one, emit immeasurable Brahma sounds (Brahma sound, pure sound), in each and every Brahma sound, turn immeasurable pure Dharma wheels, in each and every Dharma wheel, rain down immeasurable Sutras, in each and every Sutra, distinguish immeasurable Dharmas, in each and every Dharma, again speak of immeasurable Dharmas, and in those teachings, speak of the immeasurable upon which beings rely. And in each and every pore, use immeasurable kalpas to speak the true Dharma, just like that tiny tip of a hair, so too are all the ten directions.' The explanation says: The places spoken of here are not tree shapes, etc., and the proclamation of words and sounds is not color, fragrance, etc., so they are different. But this category is endless and cannot be collected. --------------------------------------------------------------------------------
Chinese
可限其品颂多少。亦非下位所能受持。三普眼经者。如法界品中。海云比丘所受持经。以须弥山聚笔四大海水墨。书一品修多罗不可穷尽。如是等品复过尘数。此亦但是大菩萨等。陀罗尼力之所受持。亦非贝叶所能书记。四上本经者。此是结集书记之上本也。故龙树菩萨往龙宫见。此大不思议解脱经有三本。上本有十三千大千世界微尘数偈。四天下微尘数品此之谓也。五中本经者。彼见中本。有四十九万八千八百偈。一千一百品。此上二本并秘在龙宫。非阎浮提人力所持故此不传。六下本经者。谓彼所见下本有十万偈。现传天竺。梁摄论中名百千经即十万也。大智论中。亦名此经为不思议解脱经有十万偈。西域记说。在遮俱槃国山中有此具本。七略本经者。即此土所传六十卷本。梵本有三万六千偈。是前十万偈中要略所出。昔晋义熙十四年。于杨州谢司空寺译。天竺三藏法师名佛度跋陀罗。此云觉贤。是大乘三果人。姓释迦氏。甘露饭王之苗胤。曾往兜率天。就弥勒问疑。具如别传。八主伴经者。谓舍那佛所说华严。虽遍法界。然与余佛所说之经互为主伴。一一主经必具无量同类眷属。如说性起品竟。十方一一各有八十不可说百千亿那由他佛刹微尘数菩萨。同名普贤。各从本国来此作证。皆云我等佛所亦说此法。与此 现代汉语译本 可以限定它的品和颂的数量吗？而且也不是下位者所能受持的。《三普眼经》（Sanpuyan jing）是怎样的呢？就像《法界品》中，海云比丘（Haiyun biqiu）所受持的经。即使用须弥山（Xumi shan）堆积成笔，用四大海水当墨，书写一品修多罗（xiuduoluo）也无法穷尽。像这样的品，数量超过了尘埃的数量。这些也只是大菩萨等，凭借陀罗尼（tuoluoni）的力量才能受持，也不是贝叶所能记录的。《上本经》（Shangben jing）是怎样的呢？这是结集书记的上本。所以龙树菩萨（Longshu pusa）前往龙宫见到。这部《大不思议解脱经》（Da busiyi jietuo jing）有三个版本。上本有十三千大千世界微尘数偈，四天下微尘数品，说的就是这个。《中本经》（Zhongben jing）是怎样的呢？他看到的中本，有四十九万八千八百偈，一千一百品。这上两本都秘藏在龙宫，不是阎浮提（Yanfuti）的人力所能受持的，所以没有流传。《下本经》（Xiaben jing）是怎样的呢？就是他所见的下本有十万偈，现在在天竺（Tianzhu）流传。梁朝摄论中名为《百千经》（Baiqian jing），就是这十万偈。《大智论》（Dazhi lun）中，也称这部经为《不思议解脱经》（Busi yi jietuo jing），有十万偈。《西域记》（Xiyu ji）说，在遮俱槃国（Zhejuban guo）的山中，有这部经的完整版本。《略本经》（Lueben jing）是怎样的呢？就是此土所传的六十卷本。梵本有三万六千偈，是从前面十万偈中节略出来的。过去晋朝义熙十四年，在杨州谢司空寺翻译。天竺三藏法师名为佛度跋陀罗（Fodubatuoluo），翻译成汉语是觉贤（Juexian）。是大乘三果人。姓释迦（Shijia）氏，甘露饭王（Ganlufan wang）的后代。曾经前往兜率天（Doushuai tian），向弥勒（Mile）请教疑问，具体情况在别的传记中有记载。《主伴经》（Zhuban jing）是怎样的呢？就是舍那佛（Shena fo）所说的《华严经》（Huayan jing），虽然遍布法界，但是与其余佛所说的经互为主伴。每一部主经必定具有无量同类眷属。比如说完《性起品》（Xingqi pin）后，十方每一方各有八十不可说百千亿那由他佛刹微尘数菩萨，都同名普贤（Puxian），各自从本国来到这里作证，都说‘我们佛所也说此法，与此’
English
English version Can its quantity of chapters and verses be limited? Moreover, it is not something that those of lower standing can uphold. What is the 'Sanpuyan jing' (Three Universal Eyes Sutra)? It is like the sutra upheld by Bhiksu Haiyun (Ocean Cloud Bhiksu) in the 'Dharmadhatu Chapter'. Even if Mount Sumeru (Mount Sumeru) were piled up to make a pen, and the four great oceans were used as ink, one could not exhaustively write a single chapter of a Sutra (sutra). Chapters like these exceed the number of dust particles. These are only upheld by great Bodhisattvas (bodhisattvas) and others, through the power of Dharani (dharani), and cannot be recorded on palm leaves. What is the 'Shangben jing' (Upper Version Sutra)? This is the upper version of the collected records. Therefore, Nagarjuna Bodhisattva (Nagarjuna Bodhisattva) went to the Dragon Palace and saw it. This 'Da busiyi jietuo jing' (Great Inconceivable Liberation Sutra) has three versions. The upper version has thirteen thousand great chiliocosms of dust-particle verses, and four continents of dust-particle chapters, which is what is being referred to. What is the 'Zhongben jing' (Middle Version Sutra)? The middle version he saw has four hundred ninety-eight thousand eight hundred verses, and one thousand one hundred chapters. These upper two versions are secretly stored in the Dragon Palace, and cannot be upheld by the power of people in Jambudvipa (Jambudvipa), so they are not transmitted. What is the 'Xiaben jing' (Lower Version Sutra)? It is the lower version he saw, which has one hundred thousand verses, and is now circulating in India (India). In the She Lun of the Liang Dynasty, it is called the 'Baiqian jing' (Hundred Thousand Sutra), which is these one hundred thousand verses. In the 'Mahaprajnaparamita Sastra' (Mahaprajnaparamita Sastra), this sutra is also called the 'Inconceivable Liberation Sutra', and has one hundred thousand verses. The 'Western Regions Records' (Western Regions Records) says that in the mountains of the Chakupan Kingdom (Chakupan Kingdom), there is a complete version of this sutra. What is the 'Lueben jing' (Abridged Version Sutra)? It is the sixty-fascicle version transmitted in this land. The Sanskrit version has thirty-six thousand verses, which are abridged from the previous one hundred thousand verses. In the fourteenth year of the Yixi era of the Jin Dynasty, it was translated at the Xie Sikong Temple in Yangzhou. The Tripitaka Master from India was named Buddhabhadra (Buddhabhadra), which translates to Juexian (Enlightened Sage). He was a third-stage Arhat of the Mahayana. His surname was Shakya (Shakya), and he was a descendant of King Ganlufan (King Ganlufan). He once went to the Tushita Heaven (Tushita Heaven) to ask Maitreya (Maitreya) about his doubts, as detailed in other biographies. What is the 'Zhuban jing' (Principal and Associate Sutra)? It is the Avatamsaka Sutra (Avatamsaka Sutra) spoken by Vairochana Buddha (Vairochana Buddha), which, although pervading the Dharmadhatu, serves as the principal and associate with the sutras spoken by other Buddhas. Each principal sutra must have countless similar retinues. For example, after speaking the 'Nature Origination Chapter' (Nature Origination Chapter), each of the ten directions has eighty unspeakable hundreds of thousands of billions of nayutas of Buddha-lands of dust-particle Bodhisattvas, all with the same name Samantabhadra (Samantabhadra), each coming from their own country to testify, all saying, 'Our Buddha also speaks this Dharma, and this' --------------------------------------------------------------------------------
Chinese
不殊。故知一性起修多罗。十方各有八十不可说百千亿那由他佛刹微尘数修多罗。以为眷属。如一处性起既尔。余一切处性起。各摄尔许眷属。相与周遍法界。如性起既尔。余会余品文中。各有证法之数。悉为眷属。准释可知。如此略本七处八会所摄眷属。当知余本皆具眷属。准思可见。九眷属经者。谓此无尽修多罗海。一则一切。十方尘道同时恒说。下位菩萨二乘凡夫不能闻见。性起品云。此经不入一切众生手。唯除菩萨。又云。一切声闻缘觉不闻此经。何况受持。又云。若菩萨亿那由他劫行六波罗蜜。不闻此经。虽闻不信。是等犹为假名菩萨。解云。以彼器劣。不能闻信此通方法。而如来方便随一方遇逐彼根机。说宜闻之法。如余一切权教三乘小乘等经。既无结通十方齐说。故非主经。然亦与主为胜方便故。但为眷属。是故一一主经必具无量方便眷属。如普眼经。有世界尘数修多罗以为眷属。又如普庄严童子所受持经。皆有尘数眷属等经。具如经说。问此与前主伴经何别。答略由三别。一前经文句必与主同。此即不尔。二彼必结通十方同说。此亦不尔三彼经亦有为主之义。此亦不尔。是故彼经亦主亦伴。名主伴经。此即唯伴非主。名眷属经。与彼不同分二部耳。十圆满经者。谓此上诸本。总混同一无尽大修多罗海 。随于其中一会一品一文一句。皆具摄一切。及一一文句遍入一切。以是普法无分限故。圆满教法理应尔故。如因陀罗网无分齐故。尽佛能化无边境故。舍那品偈云。一切佛刹微尘中卢舍那现自在力。弘誓愿海振音声。调伏一切众生类。又法界品中名圆满因缘修多罗。此之谓也。无尽教海应如是知。 显经义第七 夫以。义海宏深真源渺漫。略开二类各辨十门。先明所标之法。浩汗无涯撮为十对。用以统收。一教义一对。谓无尽言教及所诠义。二理事一对。谓缘起事相。及所依真理。三境智一对。谓所观真俗妙境。及辨能观普贤大智。四行位一对。谓普贤行海。及辨菩萨五位相收。五因果一对。谓辨菩萨生了等因。及现如来智断等果。亦是普贤圆因舍那满果。六依正一对。谓莲华藏界并树形等。无边异类诸世界海。及现诸佛菩萨法界身云无碍依持。七体用一对。谓此经中凡举一法。必内同真性外应群机。无有一法体用不具。八人法一对。谓佛菩萨师弟等人。显说法界诸法门海。九逆顺一对。谓文中现五热众鞞一王形虐。及现施戒顺理正修。十应感一对。谓众生根欲器感多端。圣应示现亦复无边。舍那品云。一切众生所乐示现云等。然此十对同时相应。成一缘起无碍镕融。随有一处即具一切。是此经中所具 现代汉语译本：因此，在其中的一个法会、一篇品、一篇文章、一句话中，都具备摄取一切的含义，并且每一篇文章、每一句话都遍及一切。这是因为普遍的佛法没有界限，圆满的教法理应如此。就像因陀罗网（Indra's net，帝释天之网，比喻宇宙万物相互关联）没有边际一样，穷尽诸佛所能教化的无边境界。舍那品（Vairochana Chapter，毗卢遮那品）的偈颂说：‘一切佛刹（Buddha-land，佛土）微尘中，卢舍那（Vairochana，毗卢遮那佛）显现自在力，弘大的誓愿如海般震动音声，调伏一切众生。’又如法界品（Dharmadhatu Chapter，法界品）中所说的圆满因缘修多罗（Sutra of Perfect Causation，圆满因缘经），就是这个意思。无尽的教法之海应该这样理解。 显经义第七 经文的意义宏大深远，其真实的源头渺茫难测。大致分为两类，每类辨析十个方面。首先阐明所标示的法，浩瀚无涯，概括为十对，用来统摄。一是教义一对，指无尽的言教以及所诠释的意义。二是理事一对，指缘起的事相，以及所依的真理。三是境智一对，指所观的真俗妙境，以及辨别能观的普贤大智（Samantabhadra's great wisdom，普贤菩萨的伟大智慧）。四是行位一对，指普贤行海（Samantabhadra's practices，普贤菩萨的修行），以及辨别菩萨五位所包含的内容。五是因果一对，指辨别菩萨生起和了悟的因，以及显现如来智断等果。也是普贤圆满的因和舍那圆满的果。六是依正一对，指莲华藏世界（Lotus Treasury World，莲华藏世界）以及树形等无边异类的诸世界海，以及显现诸佛菩萨法界身云无碍的依持。七是体用一对，指这部经中凡是举出一个法，必定内在与真性相同，外在应和众生的根机。没有一个法不具备体和用。八是人法一对，指佛、菩萨、师弟等人，显说阐述法界的诸法门海。九是逆顺一对，指文中显现五热众（five heats，五热）和鞞一王（king of the Bhikkhus，比丘之王）的残酷虐待，以及显现布施、持戒顺应道理的正当修行。十是应感一对，指众生的根器和欲望千差万别，圣人的应化示现也同样无边无际。舍那品说：‘一切众生所乐于见到的，都示现如云一般。’然而这十对同时相应，形成一个缘起无碍融合的整体。无论在哪一个方面，都具备一切，这就是这部经中所具有的。