English
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." ] } --------------------------------------------------------------------------------
Chinese
萨形，来入此会。或一刹中，众生唯见劫火所烧，或一刹中，众生充满咸共见佛。或见如来摄一切刹入一佛刹，以一佛刹入一切刹，如众翳者同于一处，见各差别，互不相碍，皆由眼翳不见正色。众生亦尔，色性无碍，心缘异故，蔽于正见，不了真实。 “佛子！今更为汝，略说住此三昧之法，如佛世尊住此三昧，于一念中，遍虚空界毛端量处无量佛土及彼佛土，一一尘中各有法界微尘等刹，为欲利益诸众生故，刹那刹那遍一一刹，现十佛刹微尘等诸佛方便威仪所行。如是乃至一切众生，未尽证得无上菩提，常无断绝。如此一佛，第二、第三，乃至十方一切诸佛，一一所现大威德力，亦复如是。” 时德藏菩萨闻是说已，即于座上得此三昧，即时见彼无量诸佛及知诸佛威德方便，以三昧力亦能如是调伏众生。百恒河沙诸菩萨众，各别证得种种三昧忍及诸地。观自在等诸大菩萨住十地者，功德妙行悉圆满故，皆已久远得此三昧，一刹那中摄无量劫，一微尘中纳无量土，于一念中遍一切刹，度无量众生，常无功用，自然示现诸佛事故。虽闻此法，更无所进。如满瓶水置于雨中，不容一渧，斯诸菩萨，亦复如是。 尔时世尊在三昧中，放眉间光，名大显发，所有一切有功用行、未证十地诸菩萨等，遇斯光 现代汉语译本：萨形（菩萨名），来参加这个法会。有时在一刹那间，众生只看到劫火焚烧一切，有时在一刹那间，众生充满，共同见到佛。有时见到如来将一切佛刹摄入一个佛刹，又将一个佛刹放入一切佛刹，就像有眼翳的人在同一处，看到各种不同的景象，彼此不互相妨碍，都是因为眼翳而看不到真实颜色。众生也是这样，色性本无障碍，因为心念的缘故，被遮蔽了正确的见解，不能了解真实。 佛子！现在我再为你们，简略地说一下安住于此三昧的方法，就像佛世尊安住于此三昧，在一念之间，遍及虚空界如毛端般微小的地方，有无量佛土，并且在那些佛土的每一个微尘中，都有如法界微尘般多的佛刹。为了利益一切众生，刹那刹那遍及每一个佛刹，示现十佛刹微尘般多的诸佛方便威仪所行。这样乃至一切众生，没有完全证得无上菩提，这种示现也常无断绝。像这样一位佛，第二位、第三位，乃至十方一切诸佛，他们各自所显现的大威德力，也是如此。 当时德藏菩萨听到这些话后，就在座位上证得了这个三昧，立刻见到无量诸佛，并且知道诸佛的威德方便，也能够用三昧的力量这样调伏众生。百恒河沙的菩萨众，各自证得了种种三昧忍和各个菩萨的阶位。观自在等住在十地的大菩萨，因为功德妙行都已圆满，所以早已证得这个三昧，在一刹那间摄入无量劫，在一个微尘中容纳无量佛土，在一念之间遍及一切佛刹，度化无量众生，常常不用功力，自然示现诸佛的事业。虽然听闻了这个法，也没有什么可以再进步的了。就像装满水的瓶子放在雨中，不能再容纳一滴水，这些菩萨也是这样。 这时世尊在三昧中，从眉间放出光明，名为大显发，所有一切有功用修行、没有证得十地的菩萨等，遇到这光明
English
English version: Sā-xing (a Bodhisattva), came to join this assembly. Sometimes, in a single kshana (an extremely short period of time), sentient beings only see the kalpa fire burning everything; sometimes, in a single kshana, sentient beings are abundant, and together they see the Buddha. Sometimes they see the Tathagata (Buddha) gather all Buddha-lands into one Buddha-land, and place one Buddha-land into all Buddha-lands, just like those with eye disease, in the same place, see various different scenes, not interfering with each other, all because of the eye disease that they cannot see the true colors. Sentient beings are also like this; the nature of form is originally without obstruction, but because of the mind's conditions, they are obscured from correct views and cannot understand the truth. Buddha-children! Now, for you, I will briefly explain the method of abiding in this samadhi (state of meditative consciousness), just as the World Honored One (Buddha) abides in this samadhi. In a single thought, throughout the space of the universe, in places as small as the tip of a hair, there are immeasurable Buddha-lands, and in each dust particle of those Buddha-lands, there are Buddha-lands as numerous as the dust particles of the Dharma realm. For the sake of benefiting all sentient beings, in every kshana, they pervade every Buddha-land, manifesting the expedient and majestic conduct of Buddhas as numerous as the dust particles of ten Buddha-lands. Thus, until all sentient beings have fully attained Anuttara-samyak-sambodhi (supreme enlightenment), this manifestation is constant and without interruption. Like this one Buddha, the second, the third, and even all the Buddhas of the ten directions, the great majestic power that each of them manifests is also like this. At that time, Bodhisattva Virtue Treasury, having heard these words, attained this samadhi while seated, and immediately saw immeasurable Buddhas, and knew the expedient means of the Buddhas' majestic power, and was also able to subdue sentient beings in this way with the power of samadhi. Hundreds of Ganges River sands of Bodhisattvas each attained various samadhi-kshanti (patience in samadhi) and the various Bodhisattva stages. Great Bodhisattvas such as Avalokiteśvara (Bodhisattva of Compassion), who abide in the tenth stage, because their meritorious virtues and wonderful practices are all complete, have long since attained this samadhi. In a single kshana, they gather immeasurable kalpas; in a single dust particle, they contain immeasurable lands; in a single thought, they pervade all Buddha-lands, liberating immeasurable sentient beings, constantly without effort, naturally manifesting the deeds of the Buddhas. Although they have heard this Dharma, there is nothing more for them to advance. Like a bottle filled with water placed in the rain, it cannot hold another drop, these Bodhisattvas are also like this. At this time, the World Honored One, in samadhi, emitted light from between his eyebrows, named Great Manifestation, and all those who are practicing with effort and have not attained the tenth stage, upon encountering this light --------------------------------------------------------------------------------
Chinese
已，悉见空中诸毛端处及微尘中无量佛刹，如琉璃瓶盛白芥子，观者悉见彼诸菩萨，见微尘中一切佛刹，亦复如是。及见彼刹一切诸佛，于一一佛身见一切佛身，一一诸佛有无量名，皆为利益一一众生，念念常于一一佛刹，自然应现，成阿耨多罗三藐三菩提。譬于高幢置如意珠，自然普雨种种珍宝，随众生意，悉令满足。如来亦尔，现正等觉，自然度脱无量众生。是诸刹中众生各异，而不相碍，如神力者游行虚空，山河石壁，无所挂碍。何以故？一切诸趣皆如幻焰，无坚实故。诸菩萨众既睹是已，各见其身遍一切刹，于一念中一一佛前，或经一劫、二劫、三劫、或百千劫、或一念顷、或一须臾，恭敬供养。或闻佛说诸波罗蜜陀罗尼门，或说诸地，或现神变，以一切劫入一念中，生甚奇特难遭之想，作是念言：“云何世尊威德自在，于一刹那，令我具足无量劫中善根福德，速证如来不思议境界三昧大威神力？” 尔时德藏菩萨为欲利益诸众生故，复问普贤菩萨言：“其有欲证此三昧者，修何福德、施、戒、智慧？” 时普贤菩萨遍于十方一切净刹，现成正觉化众生者，告德藏菩萨言：“佛子！若欲证得此三昧者，先应修福，集诸善根，谓常供养佛法僧众，及以父母，所有一切贫穷苦恼无救无归可悲愍者，摄 现代汉语译本： ‘已’，（菩萨）完全看见空中所有毛发尖端之处以及微尘之中无量佛刹，就像琉璃瓶中盛着白芥子一样，观看的人都能看见那些菩萨，看见微尘中的一切佛刹，也是如此。并且看见那些佛刹中的一切诸佛，在每一尊佛的身上看见一切佛身，每一尊佛都有无量的名号，都是为了利益每一个众生，念念之间常常在每一个佛刹，自然应现，成就阿耨多罗三藐三菩提（无上正等正觉）。譬如在高高的旗杆上放置如意宝珠，自然普遍降下种种珍宝，随着众生的心意，全部令其满足。如来也是这样，显现正等正觉，自然度脱无量众生。这些佛刹中的众生各不相同，但是互不障碍，就像有神通力的人，在虚空、山河、石壁中，没有任何阻碍。为什么呢？因为一切诸趣都像幻影火焰一样，没有坚实的实体。诸位菩萨们既然看见了这些，各自看见自己的身体遍布一切佛刹，在一念之间，在每一尊佛前，或者经过一劫、二劫、三劫、或者百千劫、或者一念之间、或者一须臾，恭敬供养。或者听闻佛说诸波罗蜜陀罗尼门（到达彼岸的咒语法门），或者说诸地（菩萨修行的各个阶段），或者显现神通变化，以一切劫进入一念之中，产生非常奇特难得的想法，这样想道：‘为什么世尊的威德如此自在，在一刹那间，就让我具足无量劫中的善根福德，迅速证得如来不可思议境界的三昧大威神力？’ 当时，德藏菩萨为了利益一切众生，又问普贤菩萨说：‘如果有想要证得这种三昧的人，应该修习什么样的福德、布施、持戒、智慧呢？’ 这时，普贤菩萨遍布十方一切清净佛刹，显现成就正觉教化众生的人，告诉德藏菩萨说：‘佛子！如果想要证得这种三昧，首先应该修习福德，积聚各种善根，就是常常供养佛法僧三宝，以及父母，对于所有贫穷困苦、无依无靠、可悲可怜的人，要摄受他们，
English
English version: 'Already,' (the Bodhisattva) completely sees all the tips of hairs in the air and the immeasurable Buddha-lands within the dust motes, just like white mustard seeds contained in a crystal bottle, and the observers can see those Bodhisattvas, and see all the Buddha-lands within the dust motes, it is also like this. And see all the Buddhas in those lands, see all the Buddha-bodies in each Buddha's body, each Buddha has immeasurable names, all for the benefit of each sentient being, constantly appearing naturally in each Buddha-land in every thought, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). It is like placing a wish-fulfilling jewel on a high banner, which naturally rains down all kinds of treasures, fulfilling all the wishes of sentient beings. The Tathagata is also like this, manifesting perfect enlightenment, naturally liberating immeasurable sentient beings. The sentient beings in these lands are all different, but they do not obstruct each other, just like those with supernatural powers, in the void, mountains, rivers, and stone walls, there is no obstruction. Why is this? Because all the realms are like illusions and flames, without any solid substance. Since the Bodhisattvas have seen this, each sees their own body pervading all the Buddha-lands, in a single thought, before each Buddha, either passing through one kalpa, two kalpas, three kalpas, or hundreds of thousands of kalpas, or in a single thought, or in a moment, respectfully making offerings. Or hearing the Buddha speak of the Paramita Dharani gates (mantra methods to reach the other shore), or speaking of the Bhumis (various stages of Bodhisattva practice), or manifesting supernatural transformations, entering a single thought with all kalpas, giving rise to very strange and rare thoughts, thinking: 'Why is the World Honored One's majestic power so free, that in a single instant, it allows me to possess the roots of goodness and merit from immeasurable kalpas, quickly realizing the Tathagata's inconceivable realm of Samadhi's great majestic power?' At that time, Bodhisattva Virtue Treasury, for the benefit of all sentient beings, again asked Bodhisattva Universal Virtue, saying: 'If there are those who wish to realize this Samadhi, what kind of merit, giving, precepts, and wisdom should they cultivate?' At this time, Bodhisattva Universal Virtue, who manifests the achievement of perfect enlightenment to teach sentient beings throughout all pure Buddha-lands in the ten directions, told Bodhisattva Virtue Treasury, saying: 'Son of the Buddha! If you wish to realize this Samadhi, you should first cultivate merit, accumulate all kinds of good roots, that is, constantly make offerings to the Buddha, Dharma, and Sangha, as well as to parents, and for all those who are poor, suffering, without refuge, and pitiful, you should embrace them, --------------------------------------------------------------------------------
Chinese
取不舍，乃至身肉无所吝惜。何以故？供养佛者，得大福德，速成阿耨多罗三藐三菩提，令诸众生，皆获安乐；供养法者，增长智慧，证法自在，能正了知诸法实性；供养僧者，增长无量福智资粮，致成佛道。供养父母和上尊师，及世间中曾致饶益赖其恩者，应念倍增报恩供养。何以故？以知恩者，虽在生死，不坏善根；不知恩者，善根断灭，作诸恶业。故诸如来，称赞知恩，毁背恩者。又常愍济诸苦众生，菩萨由此广大善根，永不退失。若人有能勤修福德，常念报恩，悲愍众生，则为菩提已在其手。应知佛说，能随供养此三种田，一一成就无量善根。 “德藏当知，菩萨次应植广大种，由是故生此三昧牙，成菩提果。云何植种？谓持种种微妙花鬘、涂香、末香、及众伎乐，恭敬供养现在诸佛，或佛形像，作是思惟：‘如上所说，遍于虚空毛端量处及微尘内无量刹中，一一所见，诸佛威力及菩萨众，我悉于彼诸佛会中，一心正念，普皆供养。如所供养一佛法性，即是一切诸佛法性，若我供养一如来者，即为供养一切如来。随彼一一诸佛神力，能以几劫入于一念，亦尔所劫，供养如来。’若有众生信解此法，种植大种，即能得是如来不思议境界广大三昧。故，善男子！应以此法，日日供养，由是下至于诸佛所，但 现代汉语译本：不执着于获取，甚至不吝惜自己的身肉。为什么呢？因为供养佛，可以获得巨大的福德，迅速成就阿耨多罗三藐三菩提（无上正等正觉），使一切众生都获得安乐；供养法，可以增长智慧，证得法自在，能够正确了知诸法的真实本性；供养僧，可以增长无量的福德和智慧资粮，最终成就佛道。供养父母、和尚（出家受戒的师父）、尊师，以及世间中曾经给予自己饶益、依赖其恩惠的人，应当更加倍地报恩供养。为什么呢？因为知恩的人，即使在生死轮回中，也不会坏失善根；不知恩的人，善根会断灭，造作各种恶业。所以诸佛如来，都称赞知恩的人，而谴责背弃恩情的人。并且常常怜悯救济受苦的众生，菩萨因此获得广大的善根，永远不会退失。如果有人能够勤奋地修习福德，常常想着报恩，悲悯众生，那么可以说菩提已经掌握在他的手中。应当知道佛说，能够随顺供养这三种福田，每一种都能成就无量的善根。 德藏（菩萨名）应当知道，菩萨接下来应当种植广大的种子，由此才能生出三昧（禅定）的萌芽，成就菩提的果实。如何种植种子呢？就是用各种微妙的花鬘、涂香、末香以及各种伎乐，恭敬地供养现在的诸佛，或者佛的形像，这样思惟：‘如上面所说，遍布于虚空毛端大小的地方以及微尘内的无量刹土中，每一个所见到的诸佛的威力和菩萨众，我都在那些诸佛的法会中，一心正念，普遍地供养。如同我所供养的一佛的法性，就是一切诸佛的法性，如果我供养一位如来，就等于供养一切如来。随着每一位诸佛的神力，能够以多少劫的时间进入一念之中，我也用同样多的劫数，供养如来。’如果有众生相信并理解这种法，种植广大的种子，就能得到如来不可思议境界的广大三昧。所以，善男子！应当用这种方法，每天供养，由此下至诸佛所在之处，但