English
They only saw the empty sky, and no one could see each other. In their sight, Mount Meru and the surrounding environment, and anything else, did not appear. At that time, the Tathagata Shakyamuni, having entered the samadhi called "Extremely Purified All-Pervading Dharma Realm," those moon-like beautiful and immaculate flowers also entered all the pores of the Bhagavan's body. All the sentient beings who belonged to this Saha world saw it. The minds and mental factors of those sentient beings also separated from the constant contemplation of form, and they definitely focused on the pores of the Bhagavan. There, it was like the pleasure garden of the world of Sukhavati, adorned with various precious trees, various fruits and flowers, various silk ornaments, clothes, parasols, banners, arm ornaments, and various strings of pearls. When they saw these, the sentient beings thought: Let us go to see that pleasure garden. Except for the sentient beings in hell, the world of Yama, the realm of animals, and those who dwell in the formless realm, all the remaining sentient beings belonging to the Saha world entered the pores of the Tathagata. Then, the Bhagavan withdrew those miraculous powers and stood up. After that, the sentient beings saw each other and said: Where is the Tathagata Shakyamuni? The Bodhisattva Maitreya said: O sentient beings, please think carefully, we have all entered the body of the Tathagata. Then, those sentient beings saw the inner and outer body of the Tathagata, and each personally saw how they had entered the body of the Tathagata and gathered together, and they thought: From where did we enter the body of the Tathagata? Who brought us here? Then, the Bodhisattva Maitreya clearly made it known with a voice to all the complete retinue:
Chinese
说道：你们都听着。这是如来的神变和种种变化，为了我们有利益的导师，说法，因此你们一切有情都要思考。然后，一切具足的眷属们合掌敬礼，世尊开示了一切安乐行之法。那是什么呢？就像这样：从轮回的泥潭中解脱出来，进入八正道，进入一切智智，圆满一切智智的自生智慧。于此，进入禅定的发心，完全回向有十种，就像这样，为了真实生起利益之事物，以大悲心安住于一切有情等等。这些是进入一切安乐行之法有十种，直到这里。以及完全了知无相之门，证悟之行，以及于一切法作无我之想，以及证悟心无生无灭，这是不退转地，于此，进入和退转断绝，没有分别，没有动摇，没有安立。如是宣说此法类时，进入如来身内的恒河沙数八亿有情，都成了无上圆满菩提的不退转者。在那里，有多少不可胜数的菩萨，他们都获得了陀罗尼和种种忍辱，然后他们都从如来身的毛孔中出来，感到惊奇，顶礼世尊之足。为了衡量如来的音声坛城和身量，各自前往十方诸佛刹土。然后，那些往东方去的菩萨们，虽然超越了东方无数无量的佛土，但如来释迦牟尼佛的音声坛城却没有衰减，在那里也同样听到了词、义和各种文字的声音，如同
English
Said: Listen, all of you. This is the miracle and various transformations of the Tathagata. For the sake of the teacher who benefits us, he teaches the Dharma. Therefore, all sentient beings should contemplate. Then, all the complete retinues bowed with folded palms, and the Bhagavan taught all the practices of bliss. What are they? Like this: being liberated from the mire of samsara, entering the Noble Eightfold Path, entering omniscience itself, and perfecting the self-arisen wisdom of omniscience itself. Thereupon, dedicating the mind of entering into meditation, there are ten kinds of complete dedication, like this: for the sake of truly generating beneficial things, abiding in all sentient beings with the mind of great compassion, and so on. These are the ten kinds of entering into all the practices of bliss, up to here. And the practice of fully knowing and realizing the gate of signlessness, and contemplating all dharmas as selfless, and realizing that the mind is without arising and without ceasing, this is the irreversible ground, where entering and returning are cut off, without discrimination, without wavering, without establishment. When this category of Dharma was taught, eight hundred million times the sands of the Ganges sentient beings who entered the body of the Tathagata became irreversible from unsurpassed perfect enlightenment. There, how many countless Bodhisattvas obtained various dharanis and forbearance, and then they all came out of the pores of the Tathagata's body and were amazed, and prostrated at the feet of the Bhagavan. In order to measure the mandala of the Tathagata's voice and the measure of his body, they went to the Buddha fields in the ten directions, each in their own way. Then, those Bodhisattvas who went to the eastern direction, although they had passed countless immeasurable Buddha fields in the eastern direction, the mandala of the voice of the Tathagata Shakyamuni Buddha did not diminish, and there they also heard the sounds of words, meanings, and various letters, just like
Chinese
如是，如来面前所听闻。如来释迦牟尼之身，生或灭皆不可见。如来之身，菩萨与声闻所遍满显现。仅于一毛孔中，亦有无量无数菩萨与声闻出入显现。如是，从第二毛孔至所有毛孔之间，亦如是显现。如东方菩萨所见，南方等一切方之菩萨亦如是见。所有具足之眷属，凡入于世尊身内者，亦从身之毛孔出，向世尊顶礼，以种种意义与文字赞颂，于佛前安住。其后，欲界天人等降下香、花等雨，以乐音、伞、幢等供养。其后，大菩萨名无畏正引者，合掌向世尊请问：此大授记经之名为何？佛告之：名为入一切智智之总持门，亦名诸佛云集，亦名大众集会，亦名菩萨授记，亦名度脱怖畏道等，亦名大悲白莲华。又问：尊者世尊，凡善男子或善女子，若有受持读诵此法门，乃至为他人广说一偈，彼将生多少福德？佛告之：我已曾说彼之福德，今又略而言之。凡有人听闻、受持、读诵此法，并为他人广说一偈，以及未来五百世时，乃至书写受持者，彼将生极大福德。若有菩萨于十个大劫之间修持六度。
English
Thus, as heard in the presence of the Tathagata. The body of the Tathagata Shakyamuni is neither visibly born nor vanishes. The body of the Tathagata appears pervaded by Bodhisattvas and Shravakas. Even in a single pore, countless and immeasurable Bodhisattvas and Shravakas appear to enter and exit. Similarly, from the second pore to all the pores, it appears in the same way. Just as it appears to the Bodhisattvas of the East, so it appears to the Bodhisattvas of all directions, including the South. All the complete retinues who entered the body of the Bhagavan also emerged from the pores of his body, prostrated to the Bhagavan, praised him with various meanings and words, and remained in his presence. Then, the gods of the desire realm and the form realm showered rain of incense and flowers, and made offerings with musical sounds, umbrellas, banners, and so on. Then, the great Bodhisattva named Fearless Right Guide, with his palms joined, asked the Bhagavan: What is the name of this great prophecy sutra? The Buddha replied: It is called the Dharani Gate Entering the Aspect of Omniscience, and it is also called Many Buddhas, and it is also called Gathering of Many, and it is called Prophecy of Bodhisattvas, and it is called Deliverance on the Path of Fearlessness, and it is also called Great Compassion White Lotus. Again he asked: Venerable Bhagavan, how much merit will a son or daughter of good family generate if they hold, recite, and read this Dharma teaching, and even extensively explain a single verse to others? The Buddha replied: I have already spoken of its merit, but now I will speak of it in brief. Whoever listens to, holds, recites, and reads this Dharma, and extensively explains a single verse to others, and whoever even writes and holds it in the future five hundred years, will generate great merit. Whichever Bodhisattvas practice the six perfections for ten great kalpas.
Chinese
过去的福德之聚不是这样的。那是什么缘故呢？为了使天、魔、梵天，沙门和婆罗门等众生，以及夜叉、龙、乾闼婆、瓮形鬼、饿鬼、食肉鬼和非天等世间众生的嗔恨心得以调伏，一切疾病得以平息，一切争斗得以平息，非时的风、雨、死亡和一切疾病得以平息，一切饥荒得以平息，幸福、丰收和无病得以聚集，使恐惧者无惧且安乐，烦恼得以平息，善根得以增长，从三恶道的痛苦中解脱，正确地显示三乘的道路，获得总持（梵文：dhāraṇī，天城体：धारणी，罗马拟音：dharani，汉语字面意思：持），三摩地（梵文：samādhi，天城体：समाधि，罗马拟音：samadhi，汉语字面意思：等持）和忍辱，使一切众生得以安乐，安坐于金刚座，摧伏四魔，圆满证得菩提，转法轮，使远离七圣财的众生具足菩提之分，使眷属众多，为了引入不惧之城的处所，所以我才宣说这神圣的法类。我应该将这法类交给谁呢？谁能在末世五百年中守护我的这法类，并使那些崇尚非法之道的众生，以及戒律败坏的比丘们听闻？我应该为那些贪恋非法之人，被难以忍受的欲望所压倒之人，被邪法所缠绕之人，以及尚未成熟的众生，毫不厌倦地宣说吗？这样想着，具足一切的眷属们以心领会了世尊的心意，在那眷属中，他们看到有一位名叫福德山夜叉仙人。然后，慈氏菩萨带领着那位福德山夜叉仙人，献给了世尊。
English
The accumulation of merit from the past is not like that. Why is that? It is because of the need to thoroughly pacify the minds of hatred in the world, including gods, demons, Brahma, ascetics, Brahmins, and other beings, as well as yakshas, nagas, gandharvas, kumbhandas, pretas, flesh-eaters, and asuras; to thoroughly pacify all diseases; to thoroughly pacify all conflicts and disputes; to thoroughly pacify untimely winds, rain, death, and all diseases; to thoroughly pacify all famines; to gather happiness, good harvests, and health; to make those who are afraid fearless and happy; to pacify afflictions; to increase virtuous roots; to liberate from the suffering of the three lower realms; to correctly show the path of the three vehicles; to obtain dharani (梵文：dhāraṇī，天城体：धारणी，罗马拟音：dharani，汉语字面意思：holding), samadhi (梵文：samādhi，天城体：समाधि，罗马拟音：samadhi，汉语字面意思：concentration), and forbearance; to closely nourish all sentient beings; to sit on the vajra seat; to defeat the four maras; to manifestly and completely awaken to the aspects of enlightenment; to turn the wheel of Dharma; to endow sentient beings who are separated from the seven noble riches with the aspects of enlightenment; to create a large retinue; and to lead them into the place of the fearless city. That is why I have spoken of this category of the sacred Dharma. To whom should I entrust this category of Dharma? Who will protect this category of my Dharma in the final five hundred years and proclaim it to the ears of beings who are devoted to non-Dharma and to monks whose discipline has deteriorated? Should I tirelessly teach those who are attached to non-Dharma, those who are overwhelmed by unbearable desires, those who are entangled by wrong Dharma, and those sentient beings who are not yet mature? Thinking in this way, that assembly, complete with everything, understood the intention of the Blessed One with their minds. In that assembly, they saw that there was a yaksha ascetic named Fortune Mountain. Then, the Bodhisattva Maitreya led that yaksha ascetic, Fortune Mountain, and offered him to the Blessed One.
Chinese
说罢，世尊说道：大仙，您受持此法类，在五浊末世，向不退转的菩萨们，传到其他国土。让他们也生起不退转的菩提心。禀告道：尊者世尊，我将如是奉行。我以愿力，从八十四大劫前，当夜叉仙人行持无上圆满菩提行时，我就已将无数众生安置于四梵住，并善加安置于不退转地。凡是于五浊末世受持此法类，乃至仅仅受持其中四句偈的众生，我也将亲自使他们成熟。如是禀告。因此，这部《悲华经》中，汇集了往昔授记的种种方式，毫无遗漏地阐述了这些道理，我们应当通过这些道理，了解导师的恩德和功德，从而生起信心。如是，我们的导师以大悲为怀，为了我们这些五浊恶世的众生而证得佛果。在《宝积经·慈氏菩萨请问品》中说： 具寿阿难陀，大菩萨慈氏往昔行菩萨行时，令众生贪欲减少，嗔恨减少，愚痴减少，具足十善业道。心想，我将来成佛时，为何不能也这样呢？他就是这样清净佛土的。阿难陀，那个时期和时节会到来的。到那时，那个时期和时节，众生贪欲减少，嗔恨减少，愚痴减少，具足十善业道将会出现。在那之后，菩萨摩诃萨慈氏将以愿力的力量，证得无上正等觉。阿难陀，我往昔行菩萨行时，所处的世间充满了五浊
English
Having spoken, the Blessed One said: Great ascetic, hold this Dharma category, and in the final five hundred years, proclaim it to the ears of the irreversible Bodhisattvas who have gone to other lands. May they also generate irreversible Bodhicitta. He reported: Venerable Blessed One, I will do as such. From eighty-four great kalpas ago, when the Yaksha ascetic was practicing the conduct of unsurpassed perfect enlightenment, I placed countless sentient beings in the four Brahma abodes and also thoroughly placed them on the irreversible ground. Those sentient beings who, in the final five hundred years, will hold this Dharma category, and those who will hold even just a four-line verse from it, I myself will fully ripen them. Thus he reported. Therefore, this Sutra, the White Lotus of Compassion, has gathered the ways of prophesying past lives and has completely and without omission made clear these ways, and we should, through these ways, understand the kindness and qualities of the supreme teacher and generate faith. Thus, our teacher, with great compassion in front, became enlightened as the protector of us sentient beings of the five degenerations. In the chapter of Maitreya's Questions in the Jewel Heap Sutra, Kungawo, the great Bodhisattva Maitreya, when practicing the conduct of a Bodhisattva in the past, caused sentient beings to have less desire, less hatred, less delusion, and to be endowed with the path of the ten virtuous actions. He thought, 'When I become enlightened in unsurpassed perfect enlightenment in the future, why can't it be like this?' Thus, he purified the Buddha-field. Kungawo, that time and that season will come. At that time, in that season, sentient beings will have less desire, less hatred, less delusion, and will be endowed with the path of the ten virtuous actions. After that, the Bodhisattva Mahasattva Maitreya will, by the power of his aspiration, awaken to unsurpassed, perfect, and complete enlightenment. Kungawo, when I was practicing the conduct of a Bodhisattva in the past, the world I lived in was filled with the five degenerations.