English
English version Manifesting immeasurable Buddha-deeds, being free and unhindered, benefiting and accomplishing all sentient beings, causing them all to awaken and enter the immeasurable, profound, and wondrous gate of liberation. At that time, Bodhisattva Virtue Treasury (Bodhisattva name, meaning a Bodhisattva with a treasury of virtues), practicing the Bodhi path, not yet having attained fulfillment, asked Bodhisattva Samantabhadra Mahasattva (Bodhisattva name, meaning the great Bodhisattva of universal virtue), saying: 'What is the name of the Samadhi (a state of meditative absorption) that the Tathagata (an epithet of a Buddha) is now entering? And how is it possible to freely manifest various Buddha-deeds in all the worlds of the ten directions, liberating sentient beings?' At that time, Bodhisattva Samantabhadra said to Bodhisattva Virtue Treasury: 'Listen carefully, listen carefully! I will explain it to you.' At that time, all the Bodhisattvas gazed with one mind, and in unison exclaimed: 'Well asked! It is profoundly subtle and wondrous. Venerable Samantabhadra, with your all-encompassing knowledge, you should now expound it for us.' Immediately, the earth shook in six ways, heavenly flowers rained down, and the afflictions and sufferings of all sentient beings were slightly relieved. Bodhisattva Samantabhadra said: 'Children of the Buddha! This Samadhi is called the Inconceivable Realm of the Tathagata, which is the Bodhi (enlightened wisdom) of all Buddhas, because all Tathagatas constantly abide in it. From the time the World Honored One received the prediction from Dipankara Buddha (a past Buddha), he entered this Samadhi, and without effort, naturally manifests immeasurable Buddha-deeds. For example, in the space of a single hair-tip, there are as many Buddha-worlds as there are dust particles in all Buddha-lands. In these worlds, he may manifest being born in Tushita Heaven (one of the heavens in the desire realm), or passing away from there and descending to enter a womb, or manifesting taking seven steps immediately after birth, saying, “I am now at the boundary of birth and death,” or manifesting leaving home and practicing asceticism in the palace, or manifesting subduing the demons and attaining Supreme Enlightenment (Anuttara-samyak-sambodhi), turning the wondrous Dharma wheel (teaching the Dharma), or manifesting dwelling in the world for countless kalpas (eons) to liberate sentient beings, causing them all to be free from suffering, or again manifesting entering Nirvana (extinction), or making all kalpas into a single moment, or making a single moment into all kalpas, with no increase or decrease between kalpas and moments. Until all sentient beings are completely liberated, in every moment, simultaneously and universally in all these worlds, he constantly performs such various Buddha-deeds, without rest and without effort. Just like in the space of a single hair-tip, in immeasurable Buddha-lands, in every moment, the various majestic and lawful actions of all Buddhas are universally manifested without effort; and so it is even in the space of a hair-tip that fills the entire void.' -------------------------------------------------------------------------------- 处，亦复如是。又是诸刹一切微尘，一一尘中复有过一切佛刹微尘等土，亦一刹那一一土中，自然普现一切诸佛威仪所行，或生天宫乃至灭度，解脱无量阿僧祇众生。如是念念穷未来际，常作佛事，利益众生，乃至虚空众生界尽，常不休息，而佛刹不减，微尘不增。何以故？以一切法犹如幻焰，不坚牢故。譬如此会十佛世界微尘数等大菩萨众，皆共住此摩竭提国十二由旬，不相障碍。彼一一尘各受无数诸佛世界，或仰、或覆、或相向背、或复傍住、或相涉入而无障碍，亦复如是。如人梦中见于一处，有种种事，以非实故，而无所碍。是一切刹，靡不唯其心之所现，或见劫烧、或已烧尽、或风所成、或净、或秽、或复无佛，皆由众生随自心业，见如是等种种不同。譬如饿鬼饥渴所逼，诣恒河所，或有见水，或有见灰、脓血、便痢，不净充满。众生亦尔，各各随业，见其佛土或净、或秽、或佛在世、或入涅槃、或处道场为众说法、或有闻说第一义谛、或复闻说赞叹施法、或见行住、或见坐食、或见身长世人一倍，乃至七倍，或一由旬、或百由旬、或千由旬，或见威光如日初出、或如满月，或由业障值佛世尊久已灭度、或有不闻诸佛名字，如彼饿鬼于恒河中，都不见水，但见种种杂秽之物。或见诸佛各从本土，示现威德大菩 { "translations": [ "现代汉语译本：此处也是如此。此外，所有佛刹的每一微尘中，又存在着如同所有佛刹微尘数量的国土。在每一个刹那，每一国土中，自然普遍显现一切诸佛的威仪和行为，或者在天宫诞生，乃至涅槃，解脱无量阿僧祇（无数）众生。如此念念不息，直至未来无尽，常行佛事，利益众生，乃至虚空和众生界都穷尽，也永不停止。而佛刹不会减少，微尘也不会增加。这是为什么呢？因为一切法都如同幻影和火焰，不坚固的缘故。譬如，像这次法会中十佛世界微尘数的大菩萨们，都共同住在这摩竭提国十二由旬的范围内，彼此之间没有障碍。他们每一微尘都各自容纳着无数的佛世界，有的向上，有的向下，有的相对，有的背向，有的侧立，有的相互涉入，都没有障碍，也是如此。就像人在梦中看到一个地方有各种各样的事情，因为不是真实的，所以没有障碍。这一切佛刹，无不都是由心所显现的。或者看到劫火燃烧，或者已经烧尽，或者由风形成，或者清净，或者污秽，或者没有佛，都是由于众生各自随自己的心业，看到这些种种不同。譬如，饿鬼被饥渴所逼迫，来到恒河边，有的看到水，有的看到灰、脓血、粪便，充满不净之物。众生也是这样，各自随业，看到自己的佛土或者清净，或者污秽，或者佛在世，或者入涅槃，或者在道场为众说法，或者听到宣说第一义谛，或者听到赞叹布施之法，或者看到行走站立，或者看到坐着吃饭，或者看到身体长得比世人高一倍，乃至七倍，或者一由旬，或者百由旬，或者千由旬，或者看到威光如同初升的太阳，或者如同满月。或者因为业障，遇到佛世尊已经涅槃很久，或者没有听到诸佛的名字，就像那些饿鬼在恒河中，根本看不到水，只能看到各种杂秽之物。或者看到诸佛各自从本土，示现威德大菩", "现代汉语译本：萨，如是等事，皆由众生自心所见，非佛所作。何以故？如来于一切法，无所分别，亦无所著，亦无所碍。譬如有人，于梦中见种种事，而彼梦中，无有分别，亦无所著，亦无所碍。如来亦尔，于一切法，无所分别，亦无所著，亦无所碍。是故，一切众生，随其心业，见诸佛土，或净或秽，或佛在世，或入涅槃，或处道场，或为说法，或见种种神通变化，或见种种威仪所行，皆由众生自心所见，非佛所作。如来于一切法，无所分别，亦无所著，亦无所碍。是故，一切众生，随其心业，见诸佛土，或净或秽，或佛在世，或入涅槃，或处道场，或为说法，或见种种神通变化，或见种种威仪所行，皆由众生自心所见，非佛所作。何以故？如来于一切法，无所分别，亦无所著，亦无所碍。譬如有人，于梦中见种种事，而彼梦中，无有分别，亦无所著，亦无所碍。如来亦尔，于一切法，无所分别，亦无所著，亦无所碍。是故，一切众生，随其心业，见诸佛土，或净或秽，或佛在世，或入涅槃，或处道场，或为说法，或见种种神通变化，或见种种威仪所行，皆由众生自心所见，非佛所作。何以故？如来于一切法，无所分别，亦无所著，亦无所碍。譬如有人，于梦中见种种事，而彼梦中，无有分别，亦无所著，亦无所碍。如来亦尔，于一切法，无所分别，亦无所著，亦无所碍。是故，一切众生，随其心业，见诸佛土，或净或秽，或佛在世，或入涅槃，或处道场，或为说法，或见种种神通变化，或见种种威仪所行，皆由众生自心所见，非佛所作。", "english_translations": [ "English version: It is the same here. Moreover, in each mote of dust of all Buddha lands, there are lands equal to the motes of dust of all Buddha lands. In each moment, in each land, all the majestic conduct of all Buddhas naturally appears, whether it is birth in a heavenly palace or even entering Nirvana, liberating immeasurable asamkhya (countless) beings. Thus, thought after thought, until the endless future, constantly performing Buddha deeds, benefiting beings, until the exhaustion of space and the realm of beings, never ceasing. Yet, the Buddha lands do not diminish, and the motes of dust do not increase. Why is this so? Because all dharmas are like illusions and flames, not firm. For example, like the great Bodhisattvas, as numerous as the motes of dust in ten Buddha worlds, who are all dwelling together in this Magadha country within twelve yojanas, without obstructing each other. Each mote of dust of theirs contains countless Buddha worlds, some facing upwards, some downwards, some facing each other, some facing away, some standing sideways, some interpenetrating without obstruction, and it is the same here. Just as a person in a dream sees various things in one place, because they are not real, there is no obstruction. All these Buddha lands are manifested by the mind. Some see the kalpa burning, some see it already burned out, some formed by wind, some pure, some impure, some without Buddhas, all due to beings seeing these various differences according to their own karmic actions. For example, a hungry ghost, tormented by hunger and thirst, goes to the Ganges River, some see water, some see ashes, pus, blood, and excrement, filled with impurities. Beings are also like this, each according to their karma, seeing their Buddha land as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala teaching the Dharma, or hearing the teaching of the supreme truth, or hearing the teaching praising giving, or seeing walking and standing, or seeing sitting and eating, or seeing the body one time taller than ordinary people, even up to seven times taller, or one yojana, or a hundred yojanas, or a thousand yojanas, or seeing the majestic light like the rising sun, or like the full moon. Or due to karmic obstacles, encountering the Buddha World Honored One who has already entered Nirvana long ago, or not hearing the names of the Buddhas, like those hungry ghosts in the Ganges River, who do not see water at all, but only see various impure things. Or seeing Buddhas each from their own lands, manifesting great majestic Bodhi", "English version: sattvas, such things are all seen by the minds of beings, not done by the Buddhas. Why is this so? The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. For example, a person sees various things in a dream, but in that dream, there is no discrimination, no attachment, and no obstruction. The Tathagata is also like this, having no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas. The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas. Why is this so? The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. For example, a person sees various things in a dream, but in that dream, there is no discrimination, no attachment, and no obstruction. The Tathagata is also like this, having no discrimination, no attachment, and no obstruction in all dharmas. Therefore, all beings, according to their karmic actions, see the Buddha lands as either pure or impure, or the Buddha in the world, or entering Nirvana, or in the Bodhi-mandala, or teaching the Dharma, or seeing various supernatural transformations, or seeing various majestic conduct, all seen by the minds of beings, not done by the Buddhas. Why is this so? The Tathagata has no discrimination, no attachment, and no obstruction in all dharmas. For example, a person sees various things in a dream, but in that dream, there is no discrimination, no attachment, and no obstruction. The Tathagata is also like this, having no discrimination, no attachment, and no obstruction in all dharmas.