Chinese
白佛言：“惟天中天！其世人民不解如来、至真、等正觉随时之化，则自侵欺，不了如来何因分别菩萨大士持信奉法至于缘觉也？” 世尊告曰：“若有明者，于过去佛积功累德，心开意达，不见侵欺。所以者何？晓了诸法譬若幻梦影响、野马水月。所以者何？菩萨大士分别此慧，则不自侵；殷勤修学如来之法，精进不懈，则不自枉。” 佛于是颂曰： “世尊之所赞， 赞扬于圣道， 是故之因缘， 菩萨行勇猛。 少智懈怠者， 不能解此义， 故当修精进， 如来以此说。 道意所游生， 世尊有开化， 故分别此慧， 清净之明哲。 彼解道意者， 知圣不可获， 若致得知轨， 心觉五事空。 空者不知空， 寂定非不言， 悉除一切音， 故赞唱空法。 捉空无所得， 未尝能获者， 假使不可持， 则知为空义。 设有解是五， 分别了空慧， 成得无放逸， 则不自侵欺。” 尔时，五亿比丘志怀持信，即从坐起，住世尊前，叉手自归，异口同音而歌颂曰： “今世尊大圣， 蠲除诸狐疑， 平等觉所宣， 志立于大道。” 复有五亿比丘闻是之说，皆悉奉行，悉住佛前，等心颂曰： “唯世之光耀 现代汉语译本 白（指佛陀的弟子）对佛说：‘世尊！世间的人们不理解如来（Tathagata，佛的称号）、至真（Satya，真理）、等正觉（Samyak-sambuddha，完全觉悟者）随时随地的教化，就会自己欺骗自己，不明白如来为何要区分菩萨（Bodhisattva，追求觉悟的修行者）、大士（Mahasattva，伟大的修行者）的持信奉法和缘觉（Pratyekabuddha，独自觉悟者）的修行？’ 世尊（Bhagavan，佛的尊称）回答说：‘如果有人明智，在过去佛（Buddha，觉悟者）那里积累功德，心开意解，就不会被自己欺骗。为什么呢？因为他们明白一切法（Dharma，宇宙的真理）都像幻影、梦境、回声、野马、水中的月亮一样虚幻不实。为什么呢？菩萨大士能够分辨这种智慧，就不会自己欺骗自己；他们勤奋修学如来的教法，精进不懈，就不会白费功夫。’ 佛于是用偈颂说道： ‘世尊所赞叹的，是赞扬圣道（Arya-marga，通往解脱的道路），因此，菩萨修行勇猛精进。 少智慧和懈怠的人，不能理解这个道理，所以应当修习精进，如来是这样说的。 道意（Bodhi，觉悟）所产生的，世尊已经开示教化，所以要分辨这种智慧，这是清净的明智。 那些理解道意的人，知道圣者（Arya，已证悟者）是不可执着的，如果能够知道修行的规则，内心就会觉悟到五蕴（Skandha，构成个体存在的五种要素）皆空。 空性（Sunyata，空无自性）不是什么都不知道，寂静（Samatha，止）也不是什么都不说，而是要消除一切声音，所以赞叹空性的教法。 执着于空性也一无所得，从来没有人能够获得，即使空性不可执持，也应该知道这就是空性的意义。 如果有人理解这五蕴皆空，分辨了空性的智慧，成就了不放逸（Apramada，精进），就不会自己欺骗自己。’ 当时，五亿比丘（Bhiksu，出家修行者）心怀信仰，立即从座位上站起来，站在世尊面前，合掌归敬，异口同声地歌颂道： ‘如今世尊大圣，消除了我们所有的疑惑，平等觉悟所宣说的教法，使我们立志于大道（Mahayana，大乘佛教）。’ 又有五亿比丘听了这些话，都信奉修行，都站在佛前，同心歌颂道： ‘唯有世尊是世间的光明！’
English
English version The disciple said to the Buddha: 'World Honored One! The people of this world do not understand the teachings of the Tathagata (the thus-gone one, an epithet of the Buddha), the Satya (truth), and the Samyak-sambuddha (perfectly enlightened one) at all times, and thus deceive themselves. They do not understand why the Tathagata distinguishes between the Bodhisattvas (beings striving for enlightenment), the Mahasattvas (great beings), who uphold faith and practice the Dharma (teachings), and the Pratyekabuddhas (solitary realizers)?' The World Honored One replied: 'If there are wise ones who have accumulated merit and virtue with past Buddhas, and whose minds are open and understanding, they will not be deceived by themselves. Why is this? Because they understand that all dharmas (phenomena) are like illusions, dreams, echoes, mirages, and the moon in water—unreal and insubstantial. Why is this? Because Bodhisattvas and Mahasattvas can discern this wisdom, they will not deceive themselves; they diligently study the Tathagata's teachings, and with unremitting effort, they will not waste their efforts.' The Buddha then spoke in verse: 'What the World Honored One praises, is the praise of the Noble Path (Arya-marga), therefore, Bodhisattvas practice with courage and vigor. Those with little wisdom and who are lazy cannot understand this meaning, so they should cultivate diligence, as the Tathagata has said. The arising of Bodhi (enlightenment), the World Honored One has revealed and taught, so one should discern this wisdom, which is pure and clear understanding. Those who understand the meaning of Bodhi know that the Noble Ones (Aryas) are not to be grasped, and if they can know the rules of practice, their hearts will realize that the five skandhas (aggregates of existence) are empty. Emptiness (Sunyata) is not not knowing, and stillness (Samatha) is not not speaking, but rather eliminating all sounds, therefore, the teaching of emptiness is praised. Grasping emptiness gains nothing, and no one has ever been able to obtain it. Even if emptiness cannot be held, one should know that this is the meaning of emptiness. If someone understands that these five skandhas are empty, discerns the wisdom of emptiness, and achieves non-negligence (Apramada), they will not deceive themselves.' At that time, five hundred million Bhiksus (monks) with faith in their hearts, immediately rose from their seats, stood before the World Honored One, joined their palms in reverence, and sang in unison: 'Now the World Honored One, the Great Sage, has dispelled all our doubts, and the teachings proclaimed by the perfectly enlightened one have established our resolve on the Great Path (Mahayana).' Another five hundred million Bhiksus, having heard these words, all practiced accordingly, stood before the Buddha, and sang with one heart: 'Only the World Honored One is the light of the world!' -------------------------------------------------------------------------------- ， 吾今离犹豫， 圣尊之所叹， 分别佛大道。 志愿奉法迹， 正慧无挂碍， 道德自然成， 开化诸十方。”
Chinese
复有千亿比丘怀八等想，闻此叹颂，即从坐起，叉手而立，俱歌颂曰： “志所怀八等， 今则释疑网， 心已分别了， 所因见八等。” 复有十亿比丘怀道迹念，自从坐起，叉手而立，同说偈曰： “导师及吾类， 以获致法明， 乃知平等觉， 所因演道迹。” 复有二百五十万比丘志怀往来心，则从坐起，叉手自归，同叹颂曰： “我等本依倚， 志怀往来心， 今日永无难， 存亡无放逸。” 复有五十亿比丘怀不还想，而说颂曰： “导师尊无上， 今日无调戏， 永舍诸果想， 致圣导光耀。” 复有三十五亿比丘怀无著想，兴立四禅，即从坐起，叉手说是偈曰： “今吾不犹豫， 逮致无余法， 解诸乘平等， 譬之若如幻。” 复有五十八亿比丘意怀声闻，即从坐起，叉手而立，则赞颂曰： “吾等犯斯言， 意欲度众生， 所演谓声闻， 今日乃达知。” 复有五亿比丘即从坐起，兴缘觉想，叉手而立，同心颂曰： “今日乃目睹， 缘觉之所因， 世尊分 现代汉语译本 我现在已不再犹豫， 圣尊所赞叹的，是分别佛陀的大道。 我志愿奉行佛法的足迹，以正见智慧毫无障碍， 道德自然成就，开化十方世界。 又有千亿比丘心怀八种想法，听到这赞叹的偈颂，立即从座位起身，合掌而立，一同歌颂道： ‘心中所怀的八种想法，如今已解开疑惑的罗网， 心中已经分别明了，所因是见到这八种想法。’ 又有十亿比丘心怀道迹（修行之路）的念头，从座位起身，合掌而立，一同说偈道： ‘导师和我们同类，都已获得法明的照耀， 才知晓平等觉悟，所因是演说修行之路。’ 又有二百五十万比丘心怀往来（指欲界天人往来生死）的心念，便从座位起身，合掌归敬，一同赞叹歌颂道： ‘我们原本依仗，心怀往来生死的心念， 今日永远不再有苦难，存亡之间不再放逸。’ 又有五十亿比丘心怀不还（指不再返回欲界受生）的想法，而说颂道： ‘导师至尊无上，今日不再有戏论， 永远舍弃各种果位的想法，达到圣者的引导和光耀。’ 又有三十五亿比丘心怀无著（指不执着）的想法，兴起四禅的境界，便从座位起身，合掌说偈道： ‘如今我不再犹豫，已达到无余的佛法， 理解各种乘的平等，譬如幻化一般。’ 又有五十八亿比丘心中怀着声闻（指听闻佛法而修行证果者）的想法，便从座位起身，合掌而立，赞颂道： ‘我们犯了这样的言语，想要度化众生， 所演说的称为声闻，今日才真正通达明了。’ 又有五亿比丘立即从座位起身，兴起缘觉（指不依佛陀教导，自行悟道者）的想法，合掌而立，同心歌颂道： ‘今日才亲眼目睹，缘觉所证悟的因缘， 世尊分别
English
English version Now I am free from doubt, What the Holy One praised is the great path of the Buddha. I am willing to follow the path of the Dharma, with right wisdom unhindered, Morality naturally accomplished, enlightening all ten directions. Again, there were a billion Bhikkhus with eight kinds of thoughts, hearing this verse of praise, they immediately rose from their seats, folded their hands, and together sang: 'The eight kinds of thoughts held in the heart, now the net of doubt is released, The heart has already discerned, the cause is seeing these eight kinds of thoughts.' Again, there were ten billion Bhikkhus with the thought of the path of practice, rising from their seats, folding their hands, and together saying in verse: 'The Teacher and our kind, have all obtained the illumination of the Dharma, Only then do we know the equal enlightenment, the cause is expounding the path of practice.' Again, there were two million five hundred thousand Bhikkhus with the thought of coming and going (referring to the cycle of birth and death in the desire realm), then they rose from their seats, folded their hands in reverence, and together praised and sang: 'We originally relied on, the thought of coming and going in birth and death, Today there will never be suffering, between existence and non-existence, we will not be negligent.' Again, there were five billion Bhikkhus with the thought of non-returning (referring to not returning to the desire realm for rebirth), and they said in verse: 'The Teacher is supreme and unsurpassed, today there is no more idle talk, Forever abandoning the thought of various fruits, reaching the guidance and radiance of the saints.' Again, there were thirty-five billion Bhikkhus with the thought of non-attachment, arising in the four dhyanas, then they rose from their seats, folded their hands, and said in verse: 'Now I am no longer in doubt, having attained the complete Dharma, Understanding the equality of all vehicles, like an illusion.' Again, there were fifty-eight billion Bhikkhus with the thought of Sravakas (those who attain enlightenment by hearing the Buddha's teachings), then they rose from their seats, folded their hands, and praised: 'We have committed such words, wanting to liberate sentient beings, What was expounded was called Sravaka, today we truly understand.' Again, there were five billion Bhikkhus who immediately rose from their seats, arising with the thought of Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), folded their hands, and together sang: 'Today we have personally witnessed, the cause of enlightenment of the Pratyekabuddhas, The World Honored One distinguishes -------------------------------------------------------------------------------- 别说， 缘觉无思想。”
Chinese
复有百万比丘尼，谓成道迹、往来、不还、无著果想，即从坐起，叉手而立，说是颂曰： “吾了平等法， 则舍女人身， 各各成佛圣， 当为世最上。” 复有八百八十万清信士、清信女，悉怀道迹想，往来、不还念，即从坐起，叉手立佛前，心同意等，俱共颁宣而颂曰： “吾等念心净， 譬如琉璃器， 于是当舍家， 兴佛之法教。” 复有六十亿垓彼诸天人，住于虚空而雨天华，散于佛上俱供养世尊，即下叉手，立于佛前，而歌颂曰： “吾本怀诸乘， 果想亦如是， 今日以永除， 觉成无上道。” 阿惟越致遮经降魔品第十二 于时无数百千比丘——舍利弗、目犍连、须菩提、阿难律、离越劫宾奴等——从坐起，叉手而立，白世尊言：“吾等今日圣道具足，不违大意，降弃魔怨。备究五逆，得悉五乐；成就邪见，舍离正见。吾等今日已害无数万千人命，悉成佛道，至无余界而已灭度。”时世尊默然。 于是，众中无量百千诸来在会，闻此所言而皆狐疑：“此谓何乎？义所趣耶？”心怀瞑然，如阿罗汉乃兴此言，岂况凡夫？住者直立、坐者默坐，不能起立。 贤者阿难承圣尊旨，悉知无数百千诸众心之 现代汉语译本：‘不要说，缘觉（Pratyekabuddha，独自觉悟者）没有思想。’ 又有百万比丘尼，她们认为自己已证得须陀洹果（Srotapanna，入流果）、斯陀含果（Sakadagamin，一来果）、阿那含果（Anagamin，不还果）、阿罗汉果（Arhat，无著果），便从座位起身，合掌站立，并说颂道： ‘我们领悟了平等之法，便舍弃了女身，各自成就佛的圣果，应当成为世间最尊贵的。’ 又有八百八十万清信士和清信女，他们都怀有须陀洹果、斯陀含果、阿那含果的念头，便从座位起身，合掌站在佛前，心意相同，一同宣说颂道： ‘我们的心念清净，如同琉璃器一般，因此应当舍弃世俗的家，兴盛佛陀的教法。’ 又有六十亿垓（Gai，数量单位）的诸天人，他们住在虚空中，降下天花，散在佛的身上，一同供养世尊，然后下到地面，合掌站在佛前，歌颂道： ‘我们原本怀有各种乘（Yana，教法）的见解，对果位的执着也是如此，今日都已永远去除，觉悟成就了无上的佛道。’ 《阿惟越致遮经》（Avivartika-cakra-sutra）降魔品第十二 当时，无数百千比丘——舍利弗（Sariputra）、目犍连（Maudgalyayana）、须菩提（Subhuti）、阿难律（Aniruddha）、离越劫宾奴（Revata Khadiravaniya）等——从座位起身，合掌站立，对世尊说：‘我们今日圣道具足，不违背大义，降伏了魔怨。我们曾犯下五逆重罪（Pancanantarya，杀父、杀母、杀阿罗汉、破和合僧、出佛身血），却也体验了五种快乐；我们曾成就邪见，舍弃了正见。我们今日已杀害无数万千人的性命，却都成就了佛道，到达无余涅槃（Parinirvana，完全的寂灭）而灭度。’当时，世尊默然不语。 于是，众中无数百千前来参加法会的听众，听到这些话都感到疑惑：‘这是什么意思呢？这番话的含义是什么呢？’他们心中茫然，连阿罗汉都说出这样的话，更何况是凡夫呢？站着的人直立不动，坐着的人默默坐着，都无法起身。 贤者阿难（Ananda）领会了世尊的旨意，完全了解无数百千大众心中的想法。