Chinese
思唱导被大德铠，顺其精进身行高德，昔心所志庄严虚空，一切毕竟皆住佛前。 于是，世尊游以道教，放法光明照文殊师利及诸菩萨大士之等，使有床座。应时自然十万莲华从佛身出，光色无数不可称限，百千显耀而独照明。以宝为茎，珍宝之珠遍垂周匝，摩尼交露栴檀杂香师子之座。是诸菩萨大士之众皆坐其上，处于虚空。 时能仁佛脐中有光——号曰金刚，又名救济众生之类——而放此明，亿百千莲华光曜各异，无能计量。莲华光明，清净微妙，紫磨金色。交露之帐甚香鲜洁，显照十方无所挂碍。此莲华中自然化出亿千莲华。一切诸佛皆受法界平等一类，训诲众生起度脱门，及言教声空无思想，不愿之法无有邪行，不起不灭三世等空。其目清净自然轨迹，化出亿千名宝莲华。 文殊师利安详雅步，其心寂然则坐其上，不着佛身、佛体无想。心念：“世尊觉了一切，所志三昧号逾金刚。而学能仁如来、至真、等正觉之法，则行越空无不慕三昧。” 于是，世尊见文殊师利及十方佛国菩萨大士坐讫悉定，修诸佛法，供养过去无数大圣。 文殊师利所见摄持心不怯弱，顺佛道行处师子座。 时佛则告贤者阿难：“汝去遍令舍卫祇树园中内外比丘、比丘尼、清信士、清信女——信 现代汉语译本：思惟着唱导的大德们身披铠甲，顺应他们精进的修行，身行高尚的德行，他们过去的心愿是庄严虚空，一切最终都安住在佛前。 于是，世尊以佛法教化，放出法光照耀文殊师利（Manjusri，智慧的象征）以及诸位菩萨大士等，使他们有座位。当时，自然有十万莲花从佛身中涌出，光色无数，不可计数，百千光芒显耀而独自照明。莲花以宝物为茎，珍宝之珠遍布周围，摩尼宝珠交相辉映，散发着栴檀的混合香气，形成狮子座。诸位菩萨大士都坐在其上，处于虚空之中。 这时，能仁佛（Sakyamuni，释迦牟尼佛）的脐中放出光明——名为金刚（Vajra，坚不可摧之意），又名救济众生之类——而放出此光，亿百千莲花光芒各异，无法计量。莲花光明清净微妙，呈紫磨金色。交织的帷帐非常香洁，照耀十方，毫无阻碍。此莲花中自然化出亿千莲花。一切诸佛都接受法界平等的一类，教导众生开启度脱之门，以及言教之声空无思想，不愿之法没有邪行，不起不灭，三世等同虚空。他们的眼睛清净，自然而然地显现轨迹，化出亿千名为宝莲花的莲花。 文殊师利安详地迈着步伐，内心寂静，然后坐于其上，不执着于佛身，佛体，没有妄想。心中默念：‘世尊觉悟了一切，所证的三昧名为逾金刚（Surpassing Vajra，超越金刚之意）。而学习能仁如来（Tathagata，如来）、至真（Satya，真理）、等正觉（Samyaksambuddha，正等正觉）之法，则修行超越虚空，无不向往三昧。’ 于是，世尊见到文殊师利以及十方佛国的菩萨大士都已坐定，修习诸佛之法，供养过去无数大圣。 文殊师利所见所持的心不怯弱，顺应佛道，行于狮子座。 这时，佛告诉贤者阿难（Ananda，佛陀的十大弟子之一）说：‘你去遍告舍卫祇树园（Jetavana，佛陀常住的精舍）中内外的比丘（Bhikkhu，出家男众）、比丘尼（Bhikkhuni，出家女众）、清信士（Upasaka，在家男居士）、清信女（Upasika，在家女居士）——信
English
English version: Contemplating the guiding masters adorned with armor, following their diligent practice, their conduct embodying high virtue, their past aspirations were to adorn the void, and all ultimately abide before the Buddha. Then, the World Honored One, through the teachings of the Dharma, emitted a light of Dharma illuminating Manjusri (symbol of wisdom) and all the Bodhisattvas and Mahasattvas, providing them with seats. At that moment, naturally, a hundred thousand lotuses emerged from the Buddha's body, their colors countless and immeasurable, shining with a hundred thousand brilliant lights. The lotuses had stems of precious gems, with pearls of treasure hanging all around, and mani jewels intermingling, exuding the mixed fragrance of sandalwood, forming lion thrones. All the Bodhisattvas and Mahasattvas sat upon them, suspended in the void. At this time, light emanated from the navel of the Sakyamuni Buddha (the Sage of the Sakya clan) – named Vajra (indestructible), also known as the savior of all beings – and this light was emitted, with billions of lotuses each shining with different colors, beyond measure. The light of the lotuses was pure and subtle, of a purple-gold color. The interwoven curtains were very fragrant and pure, illuminating the ten directions without obstruction. From these lotuses, billions of lotuses naturally manifested. All Buddhas receive the same equality of the Dharma realm, teaching beings to open the door to liberation, and the sound of their teachings is devoid of thought, the Dharma of non-desire has no evil conduct, neither arising nor ceasing, the three times are equal to the void. Their eyes are pure, naturally manifesting traces, transforming into billions of lotuses named precious lotuses. Manjusri walked with a serene and graceful pace, his mind tranquil, and then sat upon it, not attached to the Buddha's body, the Buddha's form, without delusion. He thought in his heart: 'The World Honored One has awakened to all, the Samadhi he has attained is called Surpassing Vajra. And by learning the Dharma of the Tathagata (Thus Come One), the Satya (Truth), the Samyaksambuddha (Perfectly Enlightened One), one's practice transcends the void, and one cannot help but aspire to Samadhi.' Then, the World Honored One saw that Manjusri and the Bodhisattvas and Mahasattvas from the ten directions had all taken their seats, practicing the Dharma of all Buddhas, making offerings to countless great sages of the past. Manjusri's mind, in what he saw and held, was not timid, following the path of the Buddha, he sat upon the lion throne. At that time, the Buddha said to the venerable Ananda (one of the ten great disciples of the Buddha): 'Go and inform all the Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) inside and outside the Jetavana (monastery where the Buddha often stayed) – those who believe' --------------------------------------------------------------------------------
Chinese
乐三宝佛众僧，殖诸德本——行欲向城，悉使来集，今当说法。” 阿难受教，遍行宣命。比丘对曰：“吾等今夜见大瑞应，即时察知当讲大法衍深要事，欲得往会不能自致。” 时阿难问：“何所妨碍？” 答曰：“皆见祇树为水所溺，水青如璧，柔软且清。不见树木、屋室悉没，惟见大光。以此之故不能自致。”于是阿难具以启佛。 佛告阿难：“此比丘等闭隔不解，都无有水横造水想。如此比丘无水谓有，不但齐是心意不开，无色痛痒思想生死之识，反谓有矣。不持信谓持、不奉法想奉、未致八等心想获矣，道迹、往来、不还、无著之道亦复然矣，不成声闻心念办矣，不了缘觉心想致矣。汝复更往，重告来会。” 阿难受敕，一一令语如世尊教。还白佛言：“今四部众皆来集会。” 于是，世尊告贤者目连：“汝至三千大千世界悉呼深学菩萨大士——被无极铠，志求大乘——比丘、比丘尼、清信士、清信女、天、龙、鬼神、犍沓和、阿须伦、迦留罗、真陀罗、摩睺勒、人与非人，使知今日有大法会，未闻之要。四部弟子、人与非人——或在天上、或处世间，皆以奉敬过去诸佛，志于大乘学住一道，心慕大慧妙尊最上巍巍无极——菩萨大士被巨德铠，求利法义，精进不废， 现代汉语译本：佛陀告诉僧众，要积累各种功德，当他们想要前往城里时，要让他们都聚集起来，今天将要说法。 阿难接受教诲，到处传达命令。比丘们回答说：‘我们今晚看到了巨大的瑞兆，立刻察觉到将要讲述深奥的大法要事，想要前去参加却无法自行到达。’ 当时阿难问：‘是什么阻碍了你们？’ 他们回答说：‘我们都看到祇树（Jetavana，佛陀常住的精舍）被水淹没，水像碧玉一样青绿，柔软而清澈。看不到树木、房屋，都被淹没了，只看到巨大的光芒。因此我们无法自行到达。’于是阿难将这些情况全部禀告了佛陀。 佛陀告诉阿难：‘这些比丘们被蒙蔽了，不理解，根本没有水却横生出水的想法。这些比丘无水却认为有水，不仅是心意不开窍，对于无色、痛痒、思想、生死之识，反而认为有。不持戒却认为持戒，不奉法却认为奉法，未达到八等心却认为获得了，对于道迹、往来、不还、无著之道也是如此，没有成就声闻的心念，却认为已经办到了，不了解缘觉的心念，却认为已经达到了。你再去一次，再次告诉他们来参加法会。’ 阿难接受佛陀的命令，一一按照世尊的教导告诉他们。回来禀告佛陀说：‘现在四部大众都来了。’ 于是，世尊告诉贤者目连：‘你到三千大千世界，召集所有深入学习的菩萨大士——身披无极铠甲，立志追求大乘——比丘、比丘尼、清信士、清信女、天、龙、鬼神、犍沓和（Gandharva，天上的乐神）、阿须伦（Asura，好战的神）、迦留罗（Garuda，金翅鸟神）、真陀罗（Kinnara，歌神）、摩睺勒（Mahoraga，大蟒神）、人与非人，让他们知道今天有大法会，有未曾听闻的要义。四部弟子、人与非人——或在天上、或在世间，都以恭敬之心侍奉过去诸佛，立志于大乘，学习安住于一道，心中仰慕大智慧、妙尊、最上、巍巍无极——菩萨大士身披巨大功德的铠甲，追求利益众生的法义，精进不懈，’
English
English version: The Buddha told the assembly of monks to cultivate various virtues. When they wished to go to the city, they should all gather together, for today he would expound the Dharma. Ananda, receiving the instruction, went everywhere to proclaim the order. The monks replied, 'Tonight we saw a great auspicious sign, and immediately perceived that a profound and important matter of the great Dharma would be spoken. We wish to attend, but cannot reach the place by ourselves.' Then Ananda asked, 'What is hindering you?' They replied, 'We all saw the Jetavana (the monastery where the Buddha often stayed) submerged in water. The water was as green as jade, soft and clear. We could not see the trees or buildings, all were submerged, and only a great light was visible. Because of this, we cannot reach the place by ourselves.' Thereupon, Ananda reported all of this to the Buddha. The Buddha told Ananda, 'These monks are deluded and do not understand. There is no water, yet they have fabricated the idea of water. These monks, seeing no water, think there is water. Not only is their mind not open, but they also think that the non-existent sensations of form, feeling, perception, volition, and consciousness are real. They think they are observing precepts when they are not, think they are practicing the Dharma when they are not, think they have attained the eight levels of concentration when they have not. The same is true for the paths of stream-entry, once-returner, non-returner, and arhatship. They have not achieved the mind of a Sravaka (hearer), yet they think they have. They do not understand the mind of a Pratyekabuddha (solitary realizer), yet they think they have attained it. Go again and tell them to come to the assembly.' Ananda, receiving the Buddha's command, told them everything as the World Honored One had instructed. He returned and reported to the Buddha, 'Now the fourfold assembly has all arrived.' Then, the World Honored One told the venerable Maudgalyayana, 'Go to the three thousand great thousand worlds and summon all the deeply learned Bodhisattva Mahasattvas (great beings) – those who are clad in limitless armor, aspiring to the Mahayana (Great Vehicle) – monks, nuns, laymen, laywomen, gods, dragons, ghosts, Gandharvas (celestial musicians), Asuras (warring deities), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans. Let them know that today there is a great Dharma assembly, with essential teachings that have not been heard before. The fourfold disciples, humans and non-humans – whether in the heavens or in the world – all who have served the Buddhas of the past with reverence, aspire to the Mahayana, study and abide in the one path, and whose hearts yearn for great wisdom, the wondrous and supreme, the most exalted and limitless – the Bodhisattva Mahasattvas who are clad in the armor of great virtue, seeking the Dharma that benefits all beings, and who are diligent and unceasing in their practice,' -------------------------------------------------------------------------------- 悉使来会听深妙法。”
Chinese
目连受教承佛圣旨，自以道力如申臂顷，遍三千大千世界宣告：“如是有未尝法，当共普听。”寻以神足还住佛前，白世尊曰：“宣告已周。” 尔时，四辈围绕充满四十万里；诸天龙神住于虚空，五十万里无空缺处。 尔时，文殊师利白世尊曰：“今四辈人悉来聚会，诸天龙神填于虚空，悉共一心叉手礼佛。皆观如来威神之变，光耀暐晔靡不通达。众会坐定，恭敬恭肃，愿佛说法。” 于时世尊即寻欣笑，七宝莲华从地踊出。莲华之叶有无央数百千交露之帐，如大高车超天帝座，垂明月珠、赤珠、璎珞、众珍为幢，向于八方欲济八难。一切众会四辈弟子——比丘、比丘尼、清信士、清信女——诸天龙神、犍沓和等，人与非人悉坐其上，普察尊颜。 文殊师利所从菩萨大士之等，相好具足，威神巍巍，志同一类，在莲华上一心叉手，恭敬元元察佛圣德，及文殊师利志求大道。 于是，文殊师利前白佛言：“今四辈众、诸天龙神咸皆渴仰，愿佛赞说不退转轮离垢之法。此比丘、比丘尼、清信士、清信女、诸天龙神无央数千，怀笃信想、奉法之想、志八等想，道迹、往来、不还、无著，声闻、缘觉各兴此想，是故世尊蠲除此念。何故如来光于持信至于奉法显 现代汉语译本： ‘都让他们来集会听闻深奥微妙的佛法。’ 目连（佛陀的十大弟子之一，以神通著称）接受教诲，领受佛陀的圣旨，自己运用神通，如同伸展手臂那样短暂的时间，就遍告三千大千世界：‘有从未听闻过的佛法，应当共同前来听闻。’随即以神足通回到佛陀面前，禀告世尊说：‘已经宣告完毕。’ 当时，四众弟子围绕着佛陀，充满了四十万里；诸天、龙神居住在虚空中，五十万里没有空缺的地方。 这时，文殊师利（智慧第一的菩萨）禀告世尊说：‘现在四众弟子都来集会，诸天、龙神充满虚空，都一心合掌向佛陀行礼。都在观看如来威神的变化，光芒照耀，没有不通达的地方。大众都已坐定，恭敬肃穆，希望佛陀说法。’ 这时，世尊随即欣然微笑，七宝莲花从地上涌出。莲花的叶子上有无数百千交错的露帐，如同高大的车子超越天帝的宝座，垂挂着明月珠、赤珠、璎珞等各种珍宝作为装饰，面向八方，想要救济八难。一切大众四众弟子——比丘（出家男众）、比丘尼（出家女众）、清信士（在家男众）、清信女（在家女众）——诸天、龙神、犍沓和（天上的乐神）等，人和非人都坐在莲花上，普遍瞻仰佛陀的尊容。 文殊师利所带领的菩萨大士们，相貌美好，威神巍峨，志向相同，在莲花上，一心合掌，恭敬地观察佛陀的圣德，以及文殊师利追求大道的志向。 于是，文殊师利上前禀告佛陀说：‘现在四众弟子、诸天、龙神都非常渴望，希望佛陀赞说不退转轮离垢的佛法。这些比丘、比丘尼、清信士、清信女、诸天、龙神无数千，怀着坚定的信仰、奉法的想法、追求八种境界的想法，道迹（须陀洹）、往来（斯陀含）、不还（阿那含）、无著（阿罗汉），声闻、缘觉各自兴起这样的想法，所以世尊应当消除这种想法。为什么如来的光明对于持信到奉法显现……’