Chinese
待先佛。功行不亏。今奉释迦将邻道记燃灯佛。为遣立所得心假名字以导。如如故复为之彰号。先圣远意既存斯旨。今佛释迦述而不作。还就其所立广明性空。语破其心事同慈氏。蒙记一生当得阿耨菩提。净名广问为用何生得授记乎。乃至言如者不二不异。云何独授。仁者当得菩提也。就文分别者。于中有二。初明为说敕听思定谛。谓审谛听。若不审则有谬闻之过。闻之不思。便有退。解之真思而不念则文义俱丧。良以思而念之则文义并存。听无不审。则闻而不谬。故敕谛听。善思成念之也。下第二明其说意。于中有三。初明圣心等被普洽时机。二说斯决定。下明所说法。言大乘者。如起信论说。大义有三。谓体相用也。三世诸佛之所游履运苞众圣。圆成极果。名曰大乘也。三明众心忻贺。专心顶受。奉教而听也。上序分又记。下第二次明正宗。但众生招品万殊。藉悟多端。大悲俯应。说有两会不同。文中有三。初从此文终至世尊伤叹已来。正为此土及余方机缘已熟者。初会说法。第二于是东方已下。次为宝至世界普光大众。第二会说。第三佛说经已普光得忍下。明二出时众闻法获益也。前初会中文有四节。初正酬宝明所请。第二菩萨欲得阿耨菩提已下。因言显理。广明十八界空。第三一切众生欲得菩提已下。劝近善 现代汉语译本： 过去的佛陀，他们的功德和修行没有丝毫亏损。现在，我（指释迦牟尼佛）将要禀告大家，我过去在邻近得道时，燃灯佛（Dipamkara Buddha）为我授记。为了引导众生，（燃灯佛）假立所得之心的名字来引导。如如（Tathata）的真理本来如此，所以又为我彰显名号。过去的圣人深远的用意，本来就存在这样的旨趣。现在的佛陀释迦牟尼，只是阐述而不创作，仍然就着燃灯佛所立的名号，广泛地阐明性空（Sunyata）。用言语破除众生的妄心，这件事和弥勒菩萨（Maitreya）一样。我蒙受燃灯佛授记，预言我一生之后将证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）。《维摩诘经》（Vimalakirti Sutra）中广泛地提问，用什么因缘才能得到授记呢？乃至说到‘如’是不二不异的，为什么唯独我得到授记呢？仁者您也将证得菩提啊。就文句来分别，其中有二个部分。首先是说明为大众说法，告诫大家要谛听、思考、专注和坚定。所谓审谛听，就是仔细地听，如果不仔细，就会有听错的过失。听了之后不思考，就会退失。真正地理解，思考而不专注于念诵，那么文句和意义都会丧失。因为思考并且专注于念诵，那么文句和意义都会并存。听的时候没有不仔细的，那么听就不会有错谬。所以告诫大家要仔细地听，好好地思考，成就正念。下面第二部分说明说法的意旨。其中有三个部分。首先说明圣人的心平等地被普遍地接纳，时机成熟。第二是说这个是决定的。下面说明所说的法。说到大乘（Mahayana），如《大乘起信论》（Awakening of Faith in the Mahayana）所说，大乘的意义有三个，就是体、相、用。三世诸佛所游历的，包含着众多圣人的，圆满成就最高的果位，叫做大乘。第三是说明大众的心欢喜庆贺，专心致志地顶戴领受，奉行教诲而听闻。上面的序分又记载了这些。下面第二次说明正宗分。但是众生所招感的品类千差万别，凭借觉悟的途径也多种多样，大悲心俯身应允，说法有两次集会不同。文中有三个部分。首先是从这段文字开始，到世尊伤感叹息为止，正是为了这个娑婆世界（Saha world）以及其他方世界的机缘已经成熟的众生，第一次集会说法。第二是从‘于是东方’开始，接下来是为了宝至世界（Ratnavyuha world）的普光大众，第二次集会说法。第三是佛说完经后，普光菩萨得到忍位，说明两次集会时大众听闻佛法获得利益。前面第一次集会中文有四个小节。首先是正式酬答宝积菩萨（Ratnakara）的请求。第二是‘菩萨欲得阿耨多罗三藐三菩提’以下，借着言语来显明道理，广泛地阐明十八界（Eighteen Dhatus）是空性的。第三是‘一切众生欲得菩提’以下，劝导亲近善知识（Kalyanamitra）。
English
English version: The Buddhas of the past, their merits and practices were without any deficiency. Now, I (referring to Shakyamuni Buddha) am about to inform everyone that in the past, when I was near enlightenment, Dipamkara Buddha (the 'Lamp Lighting Buddha') gave me a prophecy. In order to guide sentient beings, (Dipamkara Buddha) provisionally established a name based on the mind that was attained, to guide them. The truth of Suchness (Tathata) is inherently so, therefore he further proclaimed a title for me. The profound intention of the past sages already contained such a purpose. The present Buddha, Shakyamuni, merely elucidates and does not create, still relying on the name established by Dipamkara Buddha, extensively clarifying emptiness (Sunyata). Using words to break through the deluded minds of sentient beings, this matter is the same as Maitreya Bodhisattva. I received the prophecy from Dipamkara Buddha, predicting that after one lifetime, I would attain Anuttara-samyak-sambodhi. The Vimalakirti Sutra extensively asks, by what causes and conditions does one receive a prophecy? It even says that 'Suchness' is non-dual and non-different, why am I alone receiving the prophecy? You, benevolent one, will also attain Bodhi. Separating the text, there are two parts within it. First, it explains speaking the Dharma for the assembly, admonishing everyone to listen attentively, contemplate, focus, and be steadfast. So-called attentive listening means listening carefully; if one is not careful, there will be the fault of mishearing. If one does not contemplate after listening, one will regress. Truly understanding, contemplating without focusing on recitation, then both the words and meaning will be lost. Because contemplating and focusing on recitation, then both the words and meaning will coexist. If there is no carelessness in listening, then there will be no error in hearing. Therefore, admonish everyone to listen carefully, contemplate well, and achieve right mindfulness. The second part below explains the intention of the teaching. There are three parts within it. First, it explains that the hearts of the sages are equally and universally accepted, and the time is ripe. Second, it says that this is definite. Below, it explains the Dharma being taught. Speaking of Mahayana, as the Awakening of Faith in the Mahayana says, the meaning of Mahayana has three aspects, which are essence, characteristics, and function. What the Buddhas of the three times travel, containing numerous sages, perfectly accomplishing the highest fruit, is called Mahayana. Third, it explains that the minds of the assembly rejoice and celebrate, wholeheartedly bowing and receiving, upholding the teachings and listening. The introductory section above also records these. The second time below explains the main section. However, the categories of beings that are summoned are vastly different, and the paths to awakening are also diverse. The great compassion stoops to respond, and there are two different assemblies for teaching the Dharma. There are three parts in the text. First, starting from this text until the World Honored One's sorrowful sigh, it is precisely for the sentient beings in this Saha world and other worlds whose opportunities have ripened, the first assembly for teaching the Dharma. Second, starting from 'Then, in the East,' it is next for the assembly of Universal Light in the Ratnavyuha world, the second assembly for teaching the Dharma. Third, after the Buddha finished speaking the sutra, Universal Light Bodhisattva attained forbearance, explaining that the assembly benefited from hearing the Dharma during the two assemblies. In the first assembly, there are four subsections in the text. First, it formally responds to Ratnakara Bodhisattva's request. Second, from 'Bodhisattvas wishing to attain Anuttara-samyak-sambodhi' onwards, using words to reveal the principle, extensively clarifying that the Eighteen Dhatus are empty. Third, from 'All sentient beings wishing to attain Bodhi' onwards, encouraging closeness to good spiritual friends (Kalyanamitra). --------------------------------------------------------------------------------
Chinese
友。第四于是已下宝明大众闻法庆喜也。良以众生无始已来寻名执义。起或为业。轮回生死。尔来不息。自非专修正观。冥心至理善友良缘义无得返。所以劝观名义性空并近善友也。初文有二。初正说名字空义。第二作是观下明观之利益。初文复二。初正劝观。第二善男子若名字已下。次劝舍着。前文有三。初劝。次观。第三结也。初云且观者。将以如通圣凡穷上。所以前观佛名。后方类释也。下正观中初明名不定有二。明非无但名无自体托法而生。若有而为实者。直说食名闻便已足。何待进而方饱。故云说食与人应得充饱也。下第二明非无者。上辩名依义立。不可为有此。明义复依名。不可为无也。文中初明佛智穷原。言不空者。若名字定无空记何为故。言若字无者。不授我记及汝名也。二若名字定无便无授者。不应得佛。然昔蒙受记。今登正觉。宝明名字目义非虚。何得定无。故云如无授者我不应得佛也。第三总结云。当知字句其以久如者。论实夫如也。不二不异。异便定意二即定无。良由非定有故。随目何义不异。一切非定无故堕恒召法未曾同彼。未曾同故无定所属。不异一切故备题诸法也。下劝舍着也。但宝明虽复久存学道。良未洞达音声法门。于善恶言下犹难取舍。蒙佛授记。情生踊跃。今明毁誉等法。其 唯是声。声类缘生究竟空寂。岂容善恶于其间来。文中有二。初举所观境。第二若遇已下对境修观。正明舍着。前中初牒。次劝。后复释。劝中八风之内略举二条。则是违顺两缘。违中有二。初毁呰诽谤经辱。以加良善讥呵一种。小过则重为讥责也。下明顺意轻微之德。越分称扬名曰赞誉。此皆不实。如空谷响。众生不了。妄谓为有。理观既无。何瞋何喜。下对境修中有二。初明遇境兴观拆之归空。故言此音声者。为大为小乃至都无所得也。故智论言。风名忧檀那。触脐而上出。是风七处触。顶及龂齿唇舌咽及以胸。是中语言生。凡夫不知此。或着起瞋痴也。若无所得下。第二正劝舍着声既自空。毁誉不实。云何妄生瞋喜之心也。下第二观益中有三。初法。次喻。后合。前中初牒上事。修观立衣招胜果。故言作是观已乃至当得菩提。阿之言无。耨多罗言上。三称正。藐之言真。三又云正。菩提称道。即是无上菩提正真之道也。何以故下第二释。良由万法性空。虚通曰道。观声亦尔。何为不证也下明喻合两文。才相飞空睡乃腾虚菩提久现则功不唐捐。故言菩萨观空衣得证也。自下第二次观界空也。内六根外六尘中间六识合为十八。文中有三。初明厌背生死衣。须高栖空理。劝之修观令断诸或。第二譬如阳炎已下。明理隐 现代汉语译本 唯有声音。声音这类事物依因缘而生，其究竟本性是空寂的。怎么能容许善与恶在其中产生呢？这段文字分为两部分。首先是举出所观察的境界。第二部分，‘若遇已下’（如果遇到以下情况）是对着境界进行修观，明确说明要舍弃执着。前一部分中，先是重复，然后是劝告，最后是解释。劝告中，在‘八风’（利、衰、毁、誉、称、讥、苦、乐）中略举了两条，也就是违逆和顺从两种因缘。违逆的因缘中有两种，首先是毁谤、诽谤、轻辱，加上对善良的人进行讥讽呵斥，即使是小的过错也会严厉地责备。下面说明顺意的、轻微的恩德，过分地称扬，叫做赞誉。这些都是不真实的，就像空谷的回响。众生不明白这个道理，错误地认为它们是真实存在的。理性观察既然不存在，又有什么可嗔恨、可喜悦的呢？下面是对着境界进行修观，分为两部分。首先说明遇到境界时，兴起观想，将其拆解归于空性。所以说‘此音声者’（这个声音），无论是大是小，乃至最终都一无所得。所以《智度论》说：‘风名为忧檀那（Udāna，气息），触及肚脐而向上发出。这种风触及七个地方：头顶、牙龈、牙齿、嘴唇、舌头、咽喉以及胸部。语言就是从这些地方产生的。凡夫不明白这个道理，或者执着于此而生起嗔恨和愚痴。’如果一无所得，下面第二部分就正式劝告要舍弃执着。声音既然本来是空性的，毁谤和赞誉都是不真实的，为什么还要妄生嗔恨和喜悦之心呢？下面第二部分是观想的益处，分为三部分。首先是法，然后是比喻，最后是总结。前一部分中，首先重复上面的事情，修观可以获得殊胜的果报，所以说‘作是观已乃至当得菩提’（这样观想之后乃至应当获得菩提）。‘阿’的意思是‘无’，‘耨多罗’的意思是‘上’，三次称‘正’，‘藐’的意思是‘真’，又称‘正’，‘菩提’的意思是‘道’，也就是无上菩提正真之道。‘何以故下’（为什么呢），下面是解释。正是因为万法本性是空性的，虚空通达叫做‘道’，观想声音也是这样，为什么不能证悟呢？下面说明比喻和总结两部分。才相飞空，睡乃腾虚，菩提久现，则功不唐捐。所以说菩萨观空衣得证。从下面开始是第二次观想界空。内六根（眼、耳、鼻、舌、身、意），外六尘（色、声、香、味、触、法），中间六识（眼识、耳识、鼻识、舌识、身识、意识）合为十八界。这段文字分为三部分。首先说明厌恶背离生死的衣服，必须高高地栖息在空性的道理中，劝告修观，从而断除各种迷惑。第二部分，‘譬如阳炎已下’（譬如阳焰以下），说明道理隐晦。