佛說阿惟越致遮經
不退轉法輪品第一
西晉月氏三藏竺法護譯
No. 266 [Nos. 267, 268]
CHAPTER ONE: Avaivartikacakra / The Irreversible Dharma Wheel
聞如是：
Thus have I heard:
一時佛遊舍衛祇樹給孤獨園，與大比丘眾千二百五十人俱。彼時世尊於後夜起，三昧正受，號離垢光。文殊師利童子菩薩亦以普明三昧，彌勒菩薩導眾大士普顯三昧。
"Once, the Buddha was staying at Jetavana in Anāthapiṇḍada's park in Śrāvastī, accompanied by one thousand two hundred and fifty great bhikṣus. At that time, the World-Honored One arose during the latter part of the night and entered a samadhi called 'Light of Purity.' Mañjuśrī, the Youth Bodhisattva, also entered the Universal Illumination samadhi, while Maitreya Bodhisattva, leading many great beings, entered the Universal Manifestation samadhi.
於是賢者舍利弗後夜寤起，自出其室，發心往詣文殊師利。欲入其室，未入之頃，見佛神室則前進矣。覩十万蓮華不可稱計圍繞佛屋，又復遙聞大音樂聲若干種響。其大蓮華自然衍光，遍照祇樹，悉周舍衛靡不見焉，三千大千佛之境界光耀巍巍。
Then the Venerable Śāriputra awoke during the latter part of the night, left his room, and decided to visit Mañjuśrī. As he was about to enter Mañjuśrī's room, before entering, he saw the Buddha's divine chamber and proceeded toward it instead. He beheld countless hundreds of thousands of lotus flowers surrounding the Buddha's dwelling, and from afar he heard the sound of magnificent music with various melodies. These great lotus flowers naturally emitted light that illuminated the entire Jetavana Grove and spread throughout Śrāvastī—nothing remained unseen. The radiance gloriously illuminated the three thousand great thousand-fold Buddha realm."
時舍利弗即立不行，抑而不候文殊師利，不自覺耳處于其室。住文殊師利前，覩加趺坐淡然而定。時舍利弗即為彈指永不寤矣，聲發洪音亦不興也，又一心觀文殊師利現大變化，感動如此。自察其身在於大海，愕然欲出文殊師利三昧之室了不能退；將以神足起踊於空亦復礙矣，盡現神力不得遊騰。又見己身與文殊師利及其室宇自然東行。時舍利弗立文殊師利前，結加趺坐，視之無厭。
Then Śāriputra stood still and did not proceed, restraining himself from seeking Mañjuśrī, and unconsciously found himself in Mañjuśrī's room. Standing before Mañjuśrī, he saw him seated in the lotus position, serene in meditation. Śāriputra snapped his fingers but could not awaken him, and even making a loud sound had no effect. He observed with single-minded focus as Mañjuśrī displayed great miraculous transformations, which deeply moved him. Suddenly perceiving himself to be in a vast ocean, he was startled and wished to leave Mañjuśrī's samadhi chamber but was unable to retreat; attempting to use his supernatural powers to rise into the air, he found himself obstructed, and despite exerting all his mystical abilities, he could not move freely. Then he saw his own body, along with Mañjuśrī and the entire room, naturally traveling eastward. Śāriputra stood before Mañjuśrī, assumed the lotus position, and gazed at him with insatiable reverence."
爾時，東方度是佛土恒沙等剎，其世界名不退轉音，佛號最選光明蓮華開剖。賢者舍利弗從文殊師利見彼聖尊，一切毛孔悉出蓮華，又其蓮華各周四十萬里皆照三千大千佛土。彼諸蓮華有十萬數妙寶為莖，及以金剛紫磨黃金師子之座，一切菩薩皆坐其上。
At that time, beyond this Buddha-land to the east, across buddha-fields as numerous as the sands of the Ganges, there was a world called 'Sound of Non-retrogression (Avaivartika),' where the Buddha was named 'Most Excellent Light of the Blooming Lotus.' The Venerable Śāriputra, through Mañjuśrī, beheld that holy one, from whose every pore emerged lotus flowers, each extending forty thousand leagues and illuminating the three thousand great thousand-fold Buddha lands. Those lotus flowers, numbering one hundred thousand, had stems made of wondrous jewels, and lion thrones of purple-burnished gold vajra, upon which all the bodhisattvas were seated."
於無上正真之道不退轉，以得總持五通自樂成就法忍，三十二相莊嚴其身。
They were irreversible in the supreme and true path, having attained dhāraṇī (總持 total retention), the five supernatural powers, self-enjoyment, and achieved the patient tolerance [of the birthlessness] of dharmas, with their bodies adorned with the thirty-two marks.
最選光明蓮華開剖如來、至真、等正覺齊生蓮華清淨無瑕，其色百千不可稱數，青琉璃莖姝妙交絡，上好栴檀珍寶為座，殊異珠鈴垂布四面。彼座獨空，文殊師利即處於上，與其蓮華師子之座踊變上至三十三天尋還詣佛。稽首作禮，繞佛三匝，還坐蓮華，彼世尊前叉手自歸。
Most Excellent Light of the Blooming Lotus Tathāgata, the Truly and Perfectly Enlightened One, arose alongside pure and flawless lotus flowers, their colors numbering in the hundreds of thousands beyond count, with stems of blue lapis lazuli beautifully interwoven, seats made of the finest sandalwood and precious jewels, and unique pearl bells hanging down on all four sides. That seat alone was empty, and Mañjuśrī immediately settled upon it. With his lotus lion throne, he sprang up to the Trāyastriṃśa Heaven and then quickly returned to the Buddha. He bowed his head in reverence, circumambulated the Buddha three times, returned to sit on the lotus, and joined his palms in homage before that World-Honored One.
於是最選光明蓮華開剖如來、等正覺問文殊師利：「仁者！何來枉至此土？」
Then Most Excellent Light of the Blooming Lotus Tathāgata, the Perfectly Enlightened One, asked Mañjuśrī, “Benevolent One! From where have you come to visit this land?”
文殊師利答曰：「唯然，世尊！從忍界來。」
Mañjuśrī replied, 'Indeed, World-Honored One! I have come from the realm Endurance (i.e. Sahā).'
爾時，彼佛侍者——號柔音軟響菩薩大士，志于無上正真之道逮不退轉——則蓮華上更整衣服，長跪叉手問彼佛曰：「其斯忍土離是幾何？」
At that time, that Buddha's attendant—a Great Bodhisattva named Gentle Voice and Soft Sound, who aspired to the supreme and true path and had attained non-retrogression—straightened his robes on the lotus, knelt with palms joined, and asked that Buddha, “How far is this realm Endurance from here?”
其佛告曰：「西方去此恒沙等剎有忍世界，是文殊師利從彼土來。」
That Buddha replied, “To the west, across buddha-fields as numerous as the sands of the Ganges, there is the world Endurance, from which Mañjuśrī has come.”
柔音軟響菩薩又問佛言：「其忍世界佛號云何？今現在乎？」
The Bodhisattva Gentle Voice and Soft Sound further asked the Buddha, “What is the name of the Buddha in that world Endurance? Is he present there now?”
世尊告言：「字曰能仁如來、至真、等正覺，現在講法。」
The World-Honored One replied, “He is called the Śākyamuni Tathāgata, the Truly and Perfectly Enlightened One, and he is currently teaching the Dharma.'
又問佛言：「其佛大聖云何現法？」
Again he asked the Buddha, “How does that Buddha, Great Sage, currently teach the Dharma?"
佛言：「開三道教。」
The Buddha said, “He reveals the three paths.”
侍者又問：「何謂為三？」
The attendant further asked, “What are these three?”
「聲聞、緣覺及弘佛道，釋迦文佛說法如此，是三道教。」
“The Śrāvaka (Voice-Hearer), Pratyekabuddha (Solitary Awakened), and the expansive Buddha path. This is how Śākyamuni Buddha teaches the Dharma—through these three paths.'
侍者又問：「諸佛世尊說經、開化不普等乎？」
The attendant further asked, “Do all Buddhas, the World-Honored Ones, teach the sutras and guide beings equally?'
佛言：「悉等。」
The Buddha said, “Totally equally.”
柔音軟響又問佛言：「何謂為等？」
Gentle Voice and Soft Sound asked the Buddha, “What does this equality mean?”
世尊告曰：「講不退轉，此謂平等。」
The World-Honored One replied, 'Teaching non-retrogression—this is what is meant by equality.'
又問：「何故能仁如來、至真、等正覺宣三道教？」
Again he asked, “Why does Śākyamuni Tathāgata, the Truly and Perfectly Enlightened One, proclaim the teachings of the three paths?'
其佛告言：「彼土人民剛強難化，心劣意弱，難以一乘救化度矣。以是之故，諸佛世尊善權方便而為說法。能仁如來興五濁世，以斯善權隨時之義而濟度之。」
That Buddha replied, “The people of that land are stubborn and difficult to transform, with inferior minds and weak resolve, making it difficult to save and liberate them with [the] One Vehicle alone. For this reason, all Buddhas and World-Honored Ones use skillful means to teach the Dharma. Śākyamuni Tathāgata has appeared in a world of the five turbidities, and uses these skillful means according to the circumstances to rescue and liberate beings.”
又復問曰：「唯然，世尊！彼忍世界講法所化勤勞之難，乃如是乎？」
Again he asked, “Indeed, World-Honored One! Is teaching and transforming beings in the realm Endurance truly so difficult and laborious?”
佛言：「實然，有勤危患。」
The Buddha said, “It is indeed so, with many difficulties and dangers.”
侍者復問：「我等世尊快哉善利，不生彼土。」
The attendant asked again, “How fortunate and beneficial for us, our World-Honored One, that we were not born in that land.”
佛言：「且止，無得說此。宜當捨之，自改悔過。」
The Buddha said, “Stop! Do not speak thus. You should abandon such thoughts and correct your fault.'
又問：「何故改往修來？而忍世界講法甚難，以故吾等不願彼土。」
Again he asked, “Why must I correct my past [thoughts] and cultivate my [correct] future? The realm Endurance is extremely difficult for teaching the Dharma, which is why we do not wish to be in that land.'"
世尊答曰：「諸賢莫念，重說此辭，當自改過。所以者何？於是佛土修二十億那術百千劫殖眾德本，不如忍界從明至食為人講說度無極法，開化愚冥歸命三寶、令受五戒。釋于聲聞、緣覺之道，是菩薩大士甚難於彼，何況誨之使為沙門，捐俗近道以法將護，勸助導示善法之義，或復昌顯立之大道，此為菩薩大士難及之教。所以者何？其忍世界多有患難。」
The World-Honored One replied, “Worthy ones, do not think thus, nor repeat such words. You should correct your fault. Why is this? Cultivating the roots of virtue in this Buddha-land for twenty billion, hundreds of thousands of kalpas is not equal to teaching the six pāramitā dharmas in the realm Endurance from dawn until mealtime, guiding the ignorant to take refuge in the Three Jewels, and causing them to accept the Five Precepts. Explaining the paths of the Śrāvaka and the Pratyekabuddha is extremely difficult for bodhisattvas there, not to mention instructing beings to become monastics, to abandon worldly life and approach the path, protecting them with the Dharma, encouraging and guiding them in the meaning of the good Dharma, or establishing them in the great path with prosperity—these teachings are difficult even for great bodhisattvas to accomplish. Why is this so? Because the realm Endurance has many difficulties and afflictions.'"
又問：「何患？」
Again he asked, “What difficulties?”
世尊答曰：「柔音軟響！使賢者身壽於那術億百千劫聞受無數諸佛國土本命極長，不可窮究，共計忍界懷婬、怒、癡無量惡法而不可盡。今吾口說彼人罪福因緣所著，又以佛慧了了分別，其忍世界瑕穢之垢，未央可竟。」
The World-Honored One replied, “Gentle Voice and Soft Sound! Even if you were to live for billions upon billions of kalpas, hearing about countless Buddha lands where the original lifespan is extremely long—beyond investigation—and try to calculate all the immeasurable evil dharmas of lust, anger, and ignorance in the realm Endurance, you would not be able to exhaust them. Even if I were to speak with my mouth about the karmic causes and conditions of sin and merit of those people, and clearly distinguish them with Buddha wisdom, the impurities and defilements of the realm Endurance could not be completely described.'"
爾時，柔音軟響菩薩大士三反揚聲而歎頌曰：
At that time, the Great Bodhisattva Gentle Voice and Soft Sound three times raised his voice and praised with verses:
「妙哉能仁如來！最慈師子人中之王！道德巍巍無所罣礙，念世尊明肅然恭敬。因本功德其意之願，而為眾生乃忍勞謙講說道義，除婬、怒、癡無量蹇法，教發聲聞、緣覺之心，開化以漸使逮佛聖。顯道深慧用一切故，遊眾德本，志無榮冀。」
“Wonderful is Śākyamuni Tathāgata! Most compassionate Lion, King among humans! His virtue towers majestically without hindrance; I contemplate the World-Honored One's brilliance with solemn respect. Because of his fundamental merit and the aspiration of mind, he endures labor and humility for the sake of sentient beings, teaching the principles of the path, removing lust, anger, ignorance, and countless hindering dharmas, instructing beings to develop the mind of śrāvakas and pratyekabuddhas, and gradually guiding them to attain Buddhahood. He reveals the profound wisdom of the path for the sake of all, traverses the foundations of many virtues, and his resolve seeks no glory or praise.”
諸菩薩等取七寶華——其色光耀，無數百千，清淨無埃；又無量葉生金剛莖，其華之藕上猶交露，微妙栴檀眾寶合成，瓔珞分布而為莊嚴——心達眼明宿之本德，所發興化現雅聖行，猶如幻化，欣悅盛意，踊在虛空，手執此華，遙向釋迦文如來、至真、等正覺顧彼忍界一心散華，如雨寶蓋、繒綵、幢幡，秉志供養能仁如來。已散眾香，而燒栴檀、雜香、擣香，自於彼土五心投地，西向稽首應時讚曰：「南無能仁佛、等正覺及彼忍界菩薩大士！無極德鎧志於精進，意無慢恣德備巍巍。其心究竟極尊聖妙，奉於正法。以法為力慈愍眾生，而奮大光等習一乘。」異口同音俱共歎曰：「願欲奉覲能仁如來、至真、等正覺及諸菩薩，佛之教訓令不斷絕。」
The various bodhisattvas took seven-jeweled flowers—their colors radiant, hundreds of thousands beyond count, pure and dustless; with countless petals growing from vajra stems, their lotus roots still bearing dew drops, formed of subtle and wonderful sandalwood and various jewels combined, with necklaces arranged as ornaments—with minds penetrating and eyes bright with primordial virtue, manifesting elegant and holy conduct like magical transformations, with joyful and abundant intentions, leaping into the sky, holding these flowers in their hands, looking from afar toward the Tathāgata Śākyamuni, the Truly and Perfectly Enlightened One, gazing at that Endurance Realm and with one mind scattering flowers, like raining jeweled canopies, silk banners, and flags, with firm resolve making offerings to the Tathāgata Śākyamuni. Having scattered various incense, and burning sandalwood, mixed incense, and powdered incense, they prostrated themselves on that ground with the five points of their bodies touching the earth, facing west with bowed heads, and praised at once: 'Homage to the Buddha Śākyamuni, the Perfectly Enlightened One, and to the great bodhisattvas of the realm Endurance! Armored with infinite virtue and resolute in diligence, their minds without pride or indulgence, their virtues complete and majestic. Their minds ultimately supreme, holy, and wondrous, revering the true Dharma. With Dharma as their strength, they have compassion for sentient beings, and exert great light while equally practicing the One Vehicle.' With different mouths but the same voice, they all praised together, “We wish to pay homage to Śākyamuni Tathāgata, the Truly and Perfectly Enlightened One, and to all bodhisattvas, so that the Buddha's teachings will not be interrupted.'"
於是最選光明蓮華開剖如來聞諸菩薩歌頌之聲，察其心源為諸菩薩大士衍以佛法，分別要義令心悅豫。告菩薩言：「諸族姓子！汝等寧覩能仁無著正覺及忍世界諸菩薩學人民之處，修彼佛教順化眾生，欲度危厄，志懷慈愍。於深妙法未嘗恐懼，不以為難；未嘗謗訕，殖眾德本。心無所著不望想報，奉於六度無極之行。菩薩大士生忍世界，即崇能仁如來宿之本願，遵奉正法，以道為力，覺諸佛行。」
Then Most Excellent Light of the Blooming Lotus Tathāgata heard the sound of the bodhisattvas' verses of praise, discerned the source of their minds, and expounded the Buddha Dharma to the great bodhisattvas, distinguishing the essential meanings to make their hearts rejoice. He said to the bodhisattvas, “Sons of good families! Have you seen the Unattached Perfect Enlightenment of Śākyamuni and the place where the bodhisattvas and people of the realm Endurance study, cultivating the Buddha's teachings to transform sentient beings in accordance with them, wishing to deliver them from dangers, and with minds embracing compassion? They have never feared the profound and wondrous Dharma, nor considered it difficult; they have never slandered it, but have planted the roots of many virtues. Their minds are without attachment and do not expect rewards, as they practice the six pāramitās. The great bodhisattvas born in the realm Endurance revere the original vows of Śākyamuni Tathāgata, follow and honor the true Dharma, take the path as their strength, and awaken to the conduct of all Buddhas.'
菩薩答曰：「唯然，世尊！承佛聖旨普悉見矣。又去來現在諸佛之慈恩也，永無疑網。」
The bodhisattvas replied, “Indeed, World-Honored One! By the Buddha's holy instructions we have seen it all. And the compassionate grace of all Buddhas of past, present, and future is forever without a web of doubt.”
最選光明蓮華開剖如來、等正覺告柔音軟響菩薩：「汝等當與文殊師利俱至忍界，奉修訓誨使心[火*霍]然。」
Most Excellent Light of the Blooming Lotus Tathāgata, the Perfectly Enlightened One, said to the Bodhisattva Gentle Voice and Soft Sound, “You should go together with Mañjuśrī to the realm Endurance, receive and cultivate the teachings so that your minds will be brilliantly illuminated.'"
柔音軟響菩薩白文殊師利：「吾等欲詣能仁如來觀忍世界，承仁聖慧令願得果。」
The Bodhisattva Gentle Voice and Soft Sound said to Mañjuśrī, “We wish to visit the Tathāgata Śākyamuni to observe the realm Endurance, and to receive the holy wisdom so that our aspirations may bear fruit.”
文殊答曰：「快哉行矣。眾族姓子！諸佛世尊難見、難遇。所以者何？億世時有。當共僉然供養奉事。所以出世於十方界，矜愍眾生，化入大道，令逮覺慧，當為一切蚑行喘息人物之類供順、修禮諸佛世尊，諮問經典，令十方人獲致上慶。」
Mañjuśrī replied, “Excellent! Let us go. Sons of good families! The Buddhas and World-Honored Ones are difficult to see and difficult to encounter. Why is this so? They appear only once in billions of kalpas. We should all together make offerings and render service to them. They appear in the worlds of the ten directions out of compassion for sentient beings, to guide them into the great path, to enable them to attain enlightened wisdom. We should, for the sake of all crawling and breathing beings, make offerings and pay homage to all Buddhas and World-Honored Ones, inquire about the sutras, and enable people in the ten directions to obtain supreme blessings.'
菩薩答曰：「令吾等身與尊者俱，奉見諸佛歸命啟受，習學聖智慈化群黎。」
The bodhisattvas replied, 'May we accompany the Venerable One to pay homage to the Buddhas, take refuge, receive teachings, and learn the holy wisdom to compassionately transform all beings.'
於是，文殊師利稽首禮彼最選光明蓮華開剖如來、至真、等正覺，繞其三匝。與諸菩薩恭肅敬意，及舍利弗——聞佛說法、受其教，命視佛無厭，觀身五事若如幻——各以華香、栴檀、雜香、擣香、繒綵、幢幡以供養佛，蒙佛本德心堅意固，遵奉三寶，欲度眾生奉侍佛焉。
Thereupon, Mañjuśrī bowed his head in reverence to Most Excellent Light of the Blooming Lotus Tathāgata, the Truly and Perfectly Enlightened One, and circumambulated him three times. Together with all the bodhisattvas and with solemn respect, and with Śāriputra—who had heard the Buddha's teaching and received his instruction, gazed upon the Buddha without weariness, and contemplated the five aggregates as illusory—they each made offerings to the Buddha with flowers, incense, sandalwood, mixed incense, powdered incense, silk banners, and flags. Blessed by the Buddha's fundamental virtue, with firm hearts and steadfast intentions, they followed and honored the Three Jewels, wishing to liberate all beings and to serve the Buddha."
說此適竟，如申臂頃忽然不現，則至東方恒沙等剎佛世尊前。皆聽諸佛等衍是經，講不退轉方等無垢清淨之明。彼諸佛土悉無女人，亦無聲聞、緣覺佛教，一切佛土德義悉等鮮潔之命，猶如最選光明蓮華開剖如來佛土等無差特。菩薩道場充滿佛國，彼諸世尊蓮花皆同出其臍中。
"As soon as this was said, in the time it takes to extend an arm, they suddenly vanished and appeared before the World-Honored Buddhas in the eastern direction across buddha-fields as numerous as the sands of the Ganges. They all listened as these Buddhas expounded this sutra, teaching the pure and immaculate illumination of the irreversible and universal Dharma Wheel. In all these Buddha lands there were no women, nor were there teachings of Śrāvakas or Pratyekabuddhas. All these Buddha lands were equally endowed with virtuous meaning and pristine life, just like the Buddha land of Most Excellent Light of the Blooming Lotus Tathāgata, with no special differences. Bodhisattva practice halls filled these Buddha countries, and from the navels of all these World-Honored Ones emerged identical lotus flowers.
文殊師利普如座上感動變化，威儀如一，供養諸佛——東方、南方、西方、北方、東南、西南、西北、東北、上方、下方——時於十方各如恒沙諸佛之土，文殊師利悉現其前，無不周遍。
Mañjuśrī, inspiring transformations while seated, maintained a uniform dignified appearance, making offerings to all Buddhas—in the east, south, west, north, southeast, southwest, northwest, northeast, above, and below. At that time, in the lands of all ten directions, each containing as many Buddhas as the sands of the Ganges, Mañjuśrī appeared before them all, pervading everywhere without exception.
彼諸如來盡悉講是不退轉輪方等無瑕。一切侍者恭敬肅肅，志存大道，在蓮華上長跪叉手，自問其佛：「能仁如來何故興此三道之教？」悉欲往詣能仁如來，諮啟法化，從文殊師利求恩見濟。十方亦告諸菩薩曰：「汝等侍衛文殊師利，俱至能仁如來佛土。」
All of those Tathāgatas were teaching this immaculate Universal Dharma of the Irreversible Wheel. All their attendants, respectful and solemn, with minds set on the Great Way, knelt on lotus flowers with palms joined, asking their Buddhas, “Why has Śākyamuni Tathāgata established these teachings of the three paths?' They all wished to visit Śākyamuni Tathāgata to inquire about the Dharma teachings, seeking grace and salvation through Mañjuśrī. Those in the ten directions also instructed their bodhisattvas, “You all should accompany and protect Mañjuśrī, and together go to the Buddha-land of Śākyamuni Tathāgata."
於是，忍界閻浮提處——夜尚未明——賢者阿難時見光明從軒窓入，即從臥起欲出精舍。覩其祇洹光耀如晝，仰觀虛空亦不見月。察其祇樹但覩其水，青青如璧柔軟且清，了不復見樹木房室。心自念言：「今日旦當講大深法，以故先現此之瑞應。」
Then, in the land of Jambudvīpa in the realm Endurance—while night had not yet brightened—the Venerable Ānanda saw light entering through the latticed window, and rose from his bed wishing to leave the monastery. He beheld the Jetavana Grove shining as bright as day, and looking up at the sky, he could not see the moon. Examining the Jeta Grove, he saw only water, blue as jade, soft and clear, and no longer could he see trees or buildings. He thought to himself: 'Today at dawn a profound Dharma will be taught, which is why these auspicious signs appear in advance.'"
於時阿難舉足入水，水不著足，無所濕溺，欣然大悅。往詣神室欲見世尊，見千萬蓮華繞佛神室，又聞洪音作若干伎。蓮華出光照於祇洹及舍衛城，三千大千世界靡不明達。志懷欣豫，偏袒右肩，長跪叉手，稽首作禮，自歸於佛。
At that time, Ānanda lifted his foot to step into the water, but the water did not cling to his foot, and nothing was moistened or soaked, which filled him with great joy. He went to the divine chamber wishing to see the World-Honored One, and saw tens of thousands of lotus flowers surrounding the Buddha's divine chamber, and also heard magnificent sounds making various kinds of music. The lotus flowers emitted light that illuminated Jetavana and the city of Śrāvastī, reaching throughout the three thousand great thousand-fold world system without exception. With a heart full of joy, he bared his right shoulder, knelt with palms joined, bowed his head in reverence, and took refuge in the Buddha.
明星出時，夜以向曉，諸大蓮華繞佛室者，大蓮華入於祇洹正住於中。阿難心念：「今吾宜往為佛施座，此則說法本之瑞應。」適布座竟，尋時三千大千世界六反震動，十方佛土各十恒沙亦復如是，大意咸達莫不驚欣。青蓮華、紅蓮華、黃蓮華、白蓮華普遍佛國，自然生樹，枝葉華實亦以茂盛。
When the morning star appeared and night was turning to dawn, the great lotus flowers surrounding the Buddha's chamber entered Jetavana and remained in the center. Ānanda thought to himself: 'Now I should go and prepare a seat for the Buddha, as this is an auspicious sign that he will teach the Dharma.' As soon as he had arranged the seat, the three thousand great thousand-fold world system quaked six times, and the ten directions of Buddha lands, each with ten Ganges sands' worth, also did the same, with everyone's minds comprehending this and being filled with awe and joy. Blue lotuses, red lotuses, yellow lotuses, and white lotuses spread throughout the Buddha land, with trees growing naturally, their branches, leaves, flowers, and fruits all flourishing abundantly.
諸比丘眾各欲出屋不能自致，見祇樹園為水所溺，水軟且清，住精舍戶惟見大光。各心念言：「今日當說大微妙法，以故先現此之變應。」
All the assembly of bhikṣus wished to leave their dwellings but were unable to do so, seeing the Jeta Grove submerged in water that was soft and clear, and standing at the doors of the monastery they could only see a great light. Each thought to himself: 'Today a profound and subtle Dharma will be taught, which is why these transformations appear in advance.'
彼時世尊能仁大聖從三昧興，出其神室，就師子座。佛身適坐，應時十方一切世界諸佛世尊身奮大光，色色各異不可稱計，於彼黎民莫不覩焉。
At that time, the World-Honored One, the Great Holy Śākyamuni, arose from his samadhi, emerged from his divine chamber, and proceeded to the lion throne. As soon as the Buddha was seated, all the Buddhas and World-Honored Ones in all worlds of the ten directions simultaneously emitted great light from their bodies, with countless different colors beyond measure, which all the people there beheld without exception.
於是，文殊師利周於十方，與眾菩薩遊諸佛土普供養遍。是大菩薩導眾大士，神足示現，不可思議救利萌類，持順佛法教化度脫，隨眾所樂而以開導，為十方人各說法竟。文殊師利見能仁如來坐師子床，諸菩薩俱於祇樹園從地踊出，與無央數億億百千那術兆姟一切菩薩，繞佛世尊無量之匝。各化蓮華不可稱計，有十萬葉，其色各異，以供養佛，是諸蓮華布佛境界無空缺處。
Thereupon, Mañjuśrī was traveling throughout the ten directions, wandering through various Buddha lands with the assembly of bodhisattvas and making offerings everywhere. This great bodhisattva led many great beings, demonstrating supernatural powers, inconceivably saving and benefiting all living beings, upholding and following the Buddha's Dharma to teach and liberate them, instructing according to what the multitudes delighted in, and having finished teaching the Dharma to people in the ten directions. Mañjuśrī saw the Tathāgata Śākyamuni seated on the lion throne, and together with all the bodhisattvas, they sprang forth from the ground in the Jeta Grove, with countless billions, hundreds of thousands, nayutas, and innumerable bodhisattvas, circumambulating the World-Honored One immeasurable times. Each manifested incalculable lotus flowers with a hundred thousand petals of various colors as offerings to the Buddha, and these lotus flowers spread throughout the Buddha's domain without any empty spaces.
又此菩薩散栴檀香、雜香、擣香、妙香，其香悉熏三千大千之國土，皆興美香。布施、遵戒、忍辱、精進、一心、智慧、善權方便神通之香，分流法香、六度無極菩薩微妙道慧之香、具足經義修行之香，是輩眾香盡衍大光。其明周遍十方佛前，勇猛意強承佛威化，供養能仁如來、至真、等正覺。過大精進勤修正道，其心堅固莫能踰者，歸命如來。
These bodhisattvas also scattered sandalwood incense, mixed incense, powdered incense, and wonderful incense, the fragrance of which permeated the three thousand great thousand-fold world, all emanating beautiful scents. The fragrances of generosity, moral discipline, patience, diligence, concentration, wisdom, skillful means, supernatural powers, the flowing Dharma fragrance, the six perfections, the subtle path-wisdom of bodhisattvas, and the fragrance of complete scriptural meaning and practice—all these fragrances emitted great light. This radiance pervaded before all Buddhas in the ten directions, with valiant and strong intent receiving the Buddha's majestic transformation, making offerings to the Tathāgata Śākyamuni, the Truly and Perfectly Enlightened One. With supreme diligence they diligently cultivated the right path, with hearts so firm that none could surpass them, taking refuge in the Tathāgata.
時文殊師利與諸菩薩一切眾生莊嚴如意摩尼，現眾寶樹八品行行。有名寶樹邊竪幡，交露珠帳紫磨黃金，而以校成明月珠地，化造屋室講堂樓閣，天窓軒牖刻鏤籠疏。泉源、陂池、江河之流、苑囿泉水中生蓮華，青、紅、黃、白葉皆明珠，無不周遍。地出甘露，有八味水。欲悅眾生示現大道，發菩薩意之所當行，故為一切垂哀變化。
Then Mañjuśrī, together with all the bodhisattvas, adorned all sentient beings with wish-fulfilling jewels and manifested many jeweled trees displaying the eight kinds of practices. Famous jeweled trees had banners erected beside them, with bejeweled canopies and purple-burnished gold, forming grounds of bright moonlight pearls. They magically created dwellings, lecture halls, and pavilions with skylights, latticed windows, and ornate railings. Springs, ponds, rivers, flowing waters, and garden fountains gave birth to lotus flowers—blue, red, yellow, and white—with petals made of bright jewels, pervading everywhere. The ground produced sweet dew with water of eight flavors. Wishing to please all beings, they displayed the great path, arousing the intentions that bodhisattvas should cultivate, and thus for everyone's sake they compassionately manifested these transformations."
文殊師利承佛聖旨，順己道力，能仁如來本之所願，故以此變開化眾生。柔音軟響菩薩等俱多所勸助，不可思議無心不心，善心思唱導被大德鎧，順其精進身行高德，昔心所志莊嚴虛空，一切畢竟皆住佛前。
Mañjuśrī, following the Buddha's holy instructions and in accordance with his own spiritual power, fulfilled the original vows of Śākyamuni Tathāgata, and thus used these transformations to enlighten all beings. The Bodhisattva Gentle Voice and Soft Sound and others together offered much encouragement and assistance, with inconceivable non-mind and mind, with good thoughts chanting guidance while wearing the armor of great virtue, following their diligence with bodily practices of high virtue, their previous aspirations adorning the empty sky, and all ultimately abiding before the Buddha.
於是，世尊遊以道教，放法光明照文殊師利及諸菩薩大士之等，使有床座。應時自然十萬蓮華從佛身出，光色無數不可稱限，百千顯耀而獨照明。以寶為莖，珍寶之珠遍垂周匝，摩尼交露栴檀雜香師子之座。是諸菩薩大士之眾皆坐其上，處于虛空。
Thereupon, the World-Honored One, coursing with the teachings of the Way, emitted the light of Dharma illuminating Mañjuśrī and all the great bodhisattvas, causing them to have seats. Instantly, a hundred thousand lotus flowers naturally emerged from the Buddha's body, with countless, immeasurable colors and light, hundreds of thousands brilliantly shining with singular radiance. With jeweled stems, precious pearls hanging all around, wish-fulfilling gems and canopies, and sandalwood and mixed incense lion thrones. All these great bodhisattvas sat upon them, positioned in the sky.
時能仁佛臍中有光——號曰金剛，又名救濟眾生之類——而放此明，億百千蓮華光曜各異，無能計量。蓮華光明，清淨微妙，紫磨金色。交露之帳甚香鮮潔，顯照十方無所罣礙。此蓮華中自然化出億千蓮華。一切諸佛皆受法界平等一類，訓誨眾生起度脫門，及言教聲空無思想，不願之法無有邪行，不起不滅三世等空。其目清淨自然軌迹，化出億千名寶蓮華。
At that time, from the navel of the Buddha Śākyamuni came a light—called Vajra, also named Savior of All Sentient Beings—emitting this radiance, with billions of lotus flowers each shining differently, beyond calculation. The lotus light was pure and subtle, of purple-burnished gold color. The jeweled canopies were exceedingly fragrant and pure, illuminating the ten directions without obstruction. From within these lotus flowers spontaneously emerged billions of lotus flowers. All Buddhas experience the equality of the Dharmadhatu as a single catagory, instructing sentient beings to step through the Door of Liberation, with the sound of verbal teachings being empty and without thought, the Dharma of non-aspiration having no incorrect practices, without arising nor ceasing, with the three times equally empty. Their eyes pure, following natural tracks, they manifested billions of famous jeweled lotus flowers."
文殊師利安詳雅步，其心寂然則坐其上，不著佛身、佛體無想。心念：「世尊覺了一切，所志三昧號踰金剛。而學能仁如來、至真、等正覺之法，則行越空無不慕三昧。」
Mañjuśrī, with dignified and elegant steps, his heart serene, sat upon it, not attached to the Buddha's body, with no conception of the Buddha's form. He thought: 'The World-Honored One has awakened to everything, aspiring to a samadhi called Transcending Vajra. By studying the Dharma of Śākyamuni Tathāgata, the Truly and Perfectly Enlightened One, one practices beyond emptiness and cannot help but long for samadhi.'
於是，世尊見文殊師利及十方佛國菩薩大士坐訖悉定，修諸佛法，供養過去無數大聖。
Thereupon, the World-Honored One saw that Mañjuśrī and the great bodhisattvas from Buddha lands in the ten directions had finished sitting and were all in meditation, cultivating the Dharma of all Buddhas and making offerings to countless great sages of the past.
文殊師利所見攝持心不怯弱，順佛道行處師子座。
Mañjuśrī, maintaining what he had seen, with a heart neither timid nor weak, followed the Buddha's path and took his place on the lion throne.
時佛則告賢者阿難：「汝去遍令舍衛祇樹園中內外比丘、比丘尼、清信士、清信女——信樂三寶佛眾僧，殖諸德本——行欲向城，悉使來集，今當說法。」
Then the Buddha said to the Venerable Ānanda, 'Go and instruct all the bhikṣus, bhikṣunis, upāsakas, and upāsikās—both inside and outside the Jeta Grove in Śrāvastī—who have faith and joy in the Three Jewels, the Buddha, and the Sangha, and who plant the roots of virtue—those who are about to go to the city, have them all gather here, for now I shall teach the Dharma.'
阿難受教，遍行宣命。比丘對曰：「吾等今夜見大瑞應，即時察知當講大法衍深要事，欲得往會不能自致。」
Ānanda accepted the instruction and went everywhere to proclaim the command. The bhikṣus replied, “We saw great auspicious signs tonight and immediately knew that a profound and essential Dharma would be taught. We wish to attend the assembly but cannot reach it by ourselves.”
時阿難問：「何所妨礙？」
Then Ānanda asked, “What’s stopping you?”
答曰：「皆見祇樹為水所溺，水青如璧，柔軟且清。不見樹木、屋室悉沒，惟見大光。以此之故不能自致。」於是阿難具以啟佛。
They answered, 'We all see the Jeta Grove submerged in water, the water blue as jade, soft and clear. We cannot see trees or buildings as all are submerged, and we only see a great light. For this reason, we cannot reach it by ourselves.” So Ānanda reported all this to the Buddha."
佛告阿難：「此比丘等閉隔不解，都無有水橫造水想。如此比丘無水謂有，不但齊是心意不開，無色痛痒思想生死之識，反謂有矣。不持信謂持、不奉法想奉、未致八等心想獲矣，道迹、往來、不還、無著之道亦復然矣，不成聲聞心念辦矣，不了緣覺心想致矣。汝復更往，重告來會。」
The Buddha said to Ānanda, “These bhikṣus are obstructed and do not understand; there is no water at all, yet they falsely create the idea of water. Just as these bhikṣus perceive water where there is none, it is not only this—their minds are not open. There is no form, sensation, perception, conditioning, or consciousness of birth and death, yet they falsely believe there is. They do not maintain faith (持信) yet think they do, do not uphold the Dharma yet imagine they do, have not attained the eightfold path yet think they have acquired it; the paths of Stream-entry, Once-returning, Non-returning, and Arhatship are likewise, they have not accomplished the Śrāvaka path yet think they have, they have not understood the Pratyekabuddha path yet imagine they have. Go again and repeat the instruction to come to the assembly.'
阿難受勅，一一令語如世尊教。還白佛言：「今四部眾皆來集會。」
Ānanda accepted the command and individually instructed them as the World-Honored One taught. He returned and said to the Buddha, “Now the four assemblies have all gathered together.”
於是，世尊告賢者目連：「汝至三千大千世界悉呼深學菩薩大士——被無極鎧，志求大乘——比丘、比丘尼、清信士、清信女、天、龍、鬼神、犍沓惒、阿須倫、迦留羅、真陀羅、摩睺勒、人與非人，使知今日有大法會，未聞之要。四部弟子、人與非人——或在天上、或處世間，皆以奉敬過去諸佛，志於大乘學住一道，心慕大慧妙尊最上巍巍無極——菩薩大士被巨德鎧，求利法義，精進不廢，悉使來會聽深妙法。」
Thereupon, the World-Honored One said to the Venerable Maudgalyāyana, “Go throughout the three thousand great thousand-fold world system and call all deeply learned great bodhisattvas—those wearing the infinite armor and aspiring to the Great Vehicle—bhikṣus, bhikṣunis, upāsakas, upāsikās, devas, nāgas, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, to let them know that today there is a great Dharma assembly, of essential teachings not yet heard. The four assemblies of disciples, humans and non-humans—whether in the heavens or in the world, all who revere the Buddhas of the past, who aspire to the Great Vehicle, learning to abide in the One Path, whose minds long for the great wisdom, marvelous, supreme, and limitless—great bodhisattvas wearing the armor of immense virtue, seeking beneficial Dharma meanings, diligent without cessation, have them all come to the assembly to hear the profound and wondrous Dharma.'
目連受教承佛聖旨，自以道力如申臂頃，遍三千大千世界宣告：「如是有未甞法，當共普聽。」尋以神足還住佛前，白世尊曰：「宣告已周。」
Maudgalyāyana accepted the instruction and followed the Buddha's holy command, using his own spiritual power, in the time it takes to extend an arm, throughout the three thousand great thousand-fold world system, announcing, “Thus there is an unprecedented Dharma, let us all listen together.” Then with his supernatural feet he returned before the Buddha and said to the World-Honored One, “The announcement has been made everywhere."
爾時，四輩圍繞充滿四十萬里；諸天龍神住於虛空，五十萬里無空缺處。
At that time, the four assemblies surrounded and filled an area of four hundred thousand leagues; the devas, nāgas, and spirits dwelled in the sky, filling fifty hundred thousand leagues without any empty space.
爾時，文殊師利白世尊曰：「今四輩人悉來聚會，諸天龍神填於虛空，悉共一心叉手禮佛。皆觀如來威神之變，光耀暐曄靡不通達。眾會坐定，恭敬恭肅，願佛說法。」
At that time, Mañjuśrī said to the World-Honored One, “Now the four assemblies have all gathered together, and the devas, nāgas, and spirits fill the sky, all with one mind joining palms in reverence to the Buddha. All observe the miraculous transformations of the Tathāgata's divine power, with radiance brilliantly shining and penetrating everywhere. The assembly is seated and settled, respectful and solemn, wishing for the Buddha to teach the Dharma.'
於時世尊即尋欣笑，七寶蓮華從地踊出。蓮華之葉有無央數百千交露之帳，如大高車超天帝座，垂明月珠、赤珠、瓔珞、眾珍為幢，向於八方欲濟八難。一切眾會四輩弟子——比丘、比丘尼、清信士、清信女——諸天龍神、犍沓惒等，人與非人悉坐其上，普察尊顏。
At that moment, the World-Honored One smiled with joy, and seven-jeweled lotus flowers sprang forth from the ground. The petals of the lotus had countless hundreds of thousands of jeweled canopies, like great high chariots surpassing the throne of Indra, with hanging bright moon pearls, red pearls, necklaces, and various treasures forming banners, facing the eight directions to rescue beings from the eight difficulties. All the assembled four groups of disciples—bhikṣus, bhikṣunis, upāsakas, and upāsikās—as well as devas, nāgas, spirits, gandharvas, and others, humans and non-humans, all sat upon them, universally observing the Buddha's honored countenance.
文殊師利所從菩薩大士之等，相好具足，威神巍巍，志同一類，在蓮華上一心叉手，恭敬元元察佛聖德，及文殊師利志求大道。
The great bodhisattvas accompanying Mañjuśrī, perfect in their marks and characteristics, with majestic divine power, united in their aspirations as one kind, sat on the lotus flowers with palms joined in single-minded reverence, respectfully and earnestly contemplating the Buddha's holy virtues, and Mañjuśrī's aspiration to seek the great path.
於是，文殊師利前白佛言：「今四輩眾、諸天龍神咸皆渴仰，願佛讚說不退轉輪離垢之法。此比丘、比丘尼、清信士、清信女、諸天龍神無央數千，懷篤信想、奉法之想、志八等想，道迹、往來、不還、無著，聲聞、緣覺各興此想，是故世尊蠲除此念。何故如來光于持信至於奉法顯緣覺行？」
Then, Mañjuśrī came forward and said to the Buddha, “Now the four assemblies, devas, nāgas, and spirits all eagerly thirst, wishing the Buddha to praise and expound the immaculate Dharma of the Irreversible Wheel. These bhikṣus, bhikṣunis, upāsakas, upāsikās, devas, nāgas, and spirits, numbering countless thousands, harbor thoughts of sincere faith, thoughts of upholding the Dharma, thoughts of aspiring to the Eightfold Path, stream-entry, once-returning, non-returning, arhatship, the śrāvaka path, and the pratyekabuddha path—each giving rise to such thoughts. Therefore, World-Honored One, please dispel these notions. Why does the Tathāgata shine light on maintaining faith (持信), extending to upholding the Dharma, and revealing the practice of the pratyekabuddha?'
於是，世尊默然不應。
Thereupon, the World-Honored One remained silent and did not respond."
舍利弗白佛言：「唯然，大聖！吾於後夜寤起出屋，詣文殊師利。覩世尊室則欲進前，見十萬蓮華繞如來室，出大光明照于祇樹舍衛國城及三千大千剎土，聞洪法音伎樂之聲。惟佛解說此何感應？」
Śāriputra said to the Buddha, “Indeed, Great Holy One! During the latter part of the night, I awoke and left my dwelling to visit Mañjuśrī. Seeing the World-Honored One's chamber, I wanted to approach, and saw a hundred thousand lotus flowers surrounding the Tathāgata's chamber, emitting great light that illuminated the Jeta Grove, the city of Śrāvastī, and the three thousand great thousand-fold world system, and I heard the sound of magnificent Dharma music. May the Buddha please explain what this response signifies?”
佛言：「今當講此不退轉輪，文殊師利俱共分別是之本瑞。」
The Buddha said, “Now I shall teach this Irreversible Wheel, and Mañjuśrī will together distinguish this fundamental auspicious sign.'
阿難白佛：「今於後夜見大光明從軒牕入寤，從坐起出見祇洹為水所溺。水軟且清，不見樹木及與精舍，但見大光。此何感應？」
Ānanda said to the Buddha, “Tonight in the latter part of the night, I saw a great light entering through the latticed window, awakening me, and rising from my seat I went out and saw Jetavana submerged in water. The water was soft and clear, and I could not see trees or the monastery, but only a great light. What does this response signify?'
佛言：「今文殊師利當說深法不退轉輪是之本瑞。」
The Buddha said, “Now Mañjuśrī will explain the profound Dharma of the Irreversible Wheel, which is the fundamental auspicious sign.”
於是，世尊為賢者阿難說頌曰：
Thereupon, the World-Honored One spoke these verses to the Venerable Ānanda:
此諸佛不我， 一乘而無上， 其軟音勇猛， 因緣興問斯。
These Buddhas are without self, The One Vehicle is unsurpassed, The Gentle Voice with valor Has raised these questions due to causes and conditions.
是乘則清淨， 佛道無有上， 普柔音勇猛， 今所興問斯；
This Vehicle is pure, The Buddha's path has no superior, Universal Gentle Voice with valor Now raises these questions;
此乘無想念， 清淨離調戲， 普軟音勇猛， 今所興問斯。
This Vehicle is without conceptions, Pure and free from frivolity, Universal Gentle Voice with valor Now raises these questions.
普軟音所問， 救濟一切乘， 非處無所成， 不起亦不滅。
What Universal Gentle Voice asks about Is the Vehicle that rescues all, Not established in any place, Neither arising nor ceasing.
一切所諮嗟， 此不成道果， 世尊為本無， 此教則成實。
All that is consulted and praised, This does not achieve the fruit of the path, The World-Honored One as fundamental emptiness, This teaching then becomes reality.
普軟音勇猛， 今所興問此， 於此離響者， 一切聲平等。
Universal Gentle Voice with valor Now raises these questions, For those who are free from echoes, All sounds are equal.
普軟音所問， 因動而有聲， 其聲不可獲， 法無響無字；
What Universal Gentle Voice asks about: Due to movement there is sound, But sound cannot be obtained, The Dharma has no echo, no letters;
普軟音所問， 法聲等如風， 離形無所立， 欲令度響著。
What Universal Gentle Voice asks about: Dharma sounds are like the wind, Formless and without establishment, Wishing to help cross over those attached to echoes.
阿難且聽是， 普音之所問， 道正法時身， 塗想亦復空。
Ānanda, listen to this, What Universal Voice asks about, The path, the true Dharma, the timely body, The conception of the path is also empty.
諸佛等正覺， 空寂無有相， 說設若不說， 一切法無住。
All Buddhas, perfectly enlightened, Are empty, tranquil, without marks, Whether they speak or do not speak, All dharmas have no abiding.
平等覺無色， 道迹之所趣， 獲來不還反， 此佛所說法。
Equal enlightenment has no form, The destination of the stream-enterer's path, The once-returner, non-returner, This is the Dharma taught by the Buddha.
離形遠眾相， 如虛空無數， 佛道如不著， 此為普音聞。
Free from form, far from all marks, Like space, beyond counting, The Buddha's path is like non-attachment, This is for Universal Voice to hear.
過去當來佛， 于今亦復然， 為現道慧意， 未甞見有塗。
Buddhas of the past and future, And those of the present as well, Manifesting the intent of path-wisdom, Have never seen any path.
不可覩法界， 但以音聲耳， 分別經本無， 此法乃為道。
The Dharma realm cannot be seen, But only through sound, Distinguishing scriptures as fundamentally empty, This Dharma then becomes the path.
布施度無極， 淨戒亦復然， 忍辱度無極， 此說現佛道；
The perfection of giving, Pure precepts are likewise, The perfection of patience, These teachings manifest the Buddha's path;
精進度無極， 一心亦俱然， 智慧度無極， 現道之慧明。
The perfection of diligence, One-pointedness is also thus, The perfection of wisdom, Manifests the path's wisdom light.
佛善權方便， 神通度彼岸， 假聲講佛道， 於俗無所著。
The Buddha's skillful means, Supernatural powers crossing to the other shore, Using provisional sounds to teach the Buddha's path, Without attachment to the conventional.
為現三乘教， 宣揚說果聲， 導師之所講， 隨順察本性。
Manifesting the teachings of the three vehicles, Proclaiming the sound of fruits, What the Guide teaches, Follows and examines original nature.
吾興五濁世， 知劣懈廢人， 故為佛乘者， 使人成大聖。
I have arisen in a world of five turbidities, Knowing inferior, lazy, and abandoned people, Therefore, for those of the Buddha Vehicle, I cause people to become great sages.
吾現四果音， 已成無著道， 因音謂聲聞， 諸法無緣會。
I manifest the sound of the four fruits, Having accomplished the path of non-attachment, Due to sound they are called Hearers, All dharmas have no conditional meeting.
所謂眾合會， 教皆有所立， 現在獲因緣， 故說目前法。
What is called the assembly's gathering, Teachings all have their establishments, Presently obtaining causes and conditions, Therefore teaching the dharma before one's eyes.
羅漢謂聲聞， 因觀成緣覺， 永不起法忍， 菩薩之所覩。
Arhats are called Hearers, Through observation become Pratyekabuddhas, The eternally non-arising Dharma acceptance Is what Bodhisattvas perceive.
其空無有想， 平等禪不願， 三脫之門音， 以故說泥洹。
That emptiness without conception, Equal meditation without desire, The sound of the three liberation doors, Therefore explains nirvana.
不著於往古， 來現在亦然， 十方之所興， 不起無所有。
Not attached to the past, The future and present are also thus, What arises in the ten directions, Does not arise and has no existence.
普音今所問， 法深妙無量， 逮力之至誠， 不廢致果想。
What Universal Voice now asks about, The Dharma profound, wondrous, and immeasurable, Attaining power with utmost sincerity, Not abandoning the thought of attaining fruit.
以專於一乘， 不想一切法， 故啟問於佛， 德果之緣念。
By focusing on the One Vehicle, Without conceiving of all dharmas, Therefore asking the Buddha, About the causes and conditions of virtue's fruit.
此三世平等， 空寂而無想， 已度一切音， 不猗著佛道。
The three times are equal, Empty, tranquil, and without conception, Having transcended all sounds, Not relying on or attaching to the Buddha's path.
猶如有二十， 江水之流沙， 菩薩數如此， 普音之所化。
Just as there are twenty Sands in the flowing river, The number of Bodhisattvas is like this, Transformed by Universal Voice.
從諸佛聽採， 菩薩所修行， 三塗適平等， 讚揚入大乘。
Listening and gathering from all Buddhas, What Bodhisattvas cultivate, The three paths becoming equal, Praising and entering the Great Vehicle.
普音志勇猛， 為決除眾網， 興著生德果， 故問吾道惠。
Universal Voice with valiant resolve, To decide and remove all nets, Arousing attachment to produce virtue's fruit, Therefore asking about my path's wisdom.
此佛所建立， 修願亦如是， 遊演三乘等， 以濟勤苦患。
This is what the Buddha establishes, Cultivating vows is also thus, Traveling and expounding the three equal vehicles, To save those with diligent suffering.
普音志勇猛， 因為此等造， 啟道師講法， 示菩薩道行。
Universal Voice with valiant resolve, Therefore creates for these beings, Requesting the path teacher to explain the Dharma, Showing the Bodhisattva's path practice.
諸天億百千， 處空供養佛， 志好於德果， 欲決此猶豫。
Devas, billions and hundreds of thousands, Dwelling in space making offerings to the Buddha, With aspirations for virtue's fruit, Wishing to resolve these doubts.
其四輩比丘、 比丘尼居士， 想著於德果， 故分別令解。
The four assemblies of bhikṣus, Bhikṣunis, and laypeople, Conceiving of and attached to virtue's fruit, Therefore distinguishing to make them understand.
普柔是以問， 拔除諸疑網， 此諸菩薩會， 猶欲採此法。」
Universal Gentle One thus asks, To remove all nets of doubt, This assembly of Bodhisattvas Still wishes to gather this Dharma."