Chinese
复有一切草木丛林诸药神等，及弥楼山、摩诃弥楼山、目真邻陀山、摩诃目真邻陀山、雪山、铁围山等一切山神；河海、陂池、国邑、聚落所有诸神，并八部众诸宫殿神，亦与眷属俱诣佛所，为见如来礼拜、供养、听受法故。 复有百亿日月诸天，及阿那婆达多龙王，各与无量眷属围绕，俱诣佛所，为见如来礼拜、供养、听受法故。 是诸大众以佛神力不相障碍，无有迫隘。 尔时世尊光明显照，蔽于众会，犹如白月十五日满，净除云翳，光明显照，映蔽众星，亦如须弥山王安住不动。如来光明普蔽一切释梵诸天，高显特尊亦复如是。 尔时文殊师利童子告灭诸盖菩萨言：“如来今者安住于此，身不动摇，汝知之乎？” 彼即答言：“文殊师利！如来今者虽在此会安住不动，有诸天人或见出家修行苦行；或见往诣菩提树下安处道场，降伏魔怨，成等正觉，诸天龙王、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、释梵、护世咸共赞言：‘善哉！大师能胜怨敌！’或见释梵、护世诸天劝请说法；或见为其说布施法；或见为说持戒、忍辱、精进、禅定、智慧、方便力愿智法；或见为说声闻乘法；或见为说独觉乘法；或见为说无上乘法 现代汉语译本 他们来到佛陀所在之处，是为了瞻仰如来，礼拜、供养，并听闻佛法。 还有一切草木丛林中的诸位药神等，以及弥楼山（Sumeru，须弥山）、摩诃弥楼山（Mahameru，大须弥山）、目真邻陀山（Mucilinda，目支邻陀山）、摩诃目真邻陀山（Mahamucilinda，大目支邻陀山）、雪山（Himalaya，喜马拉雅山）、铁围山（Cakravada，铁轮山）等一切山神；河流、海洋、池塘、城邑、村落中的所有诸神，以及八部众的诸宫殿神，也带着他们的眷属一同来到佛陀所在之处，是为了瞻仰如来，礼拜、供养，并听闻佛法。 又有百亿日月诸天，以及阿那婆达多龙王（Anavatapta，无热恼池龙王），各自带着无量眷属围绕，一同来到佛陀所在之处，是为了瞻仰如来，礼拜、供养，并听闻佛法。 这些大众依靠佛陀的神力，彼此之间没有障碍，也没有拥挤。 这时，世尊的光明照耀显赫，遮蔽了所有集会的大众，就像十五满月的白月，清净地消除了云翳，光明照耀，掩盖了众星的光芒，也像须弥山王安稳不动。如来的光明普遍遮蔽了一切释梵诸天，高显尊贵也是如此。 这时，文殊师利童子（Manjusri，文殊菩萨）告诉灭诸盖菩萨（Sarvanivaranaviskambhin，除一切盖障菩萨）说：‘如来现在安住于此，身体不动摇，你知道吗？’ 他立即回答说：‘文殊师利！如来现在虽然在此集会中安住不动，但有诸天人或者看见他出家修行苦行；或者看见他前往菩提树下安处道场，降伏魔怨，成就无上正等正觉，诸天龙王、夜叉（Yaksa，夜叉）、乾闼婆（Gandharva，香神）、阿修罗（Asura，非天）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，歌神）、摩睺罗伽（Mahoraga，大蟒神）、释梵（Sakra，帝释天）、护世（Lokapala，护世四天王）都共同赞叹说：‘善哉！大师能够战胜怨敌！’或者看见释梵、护世诸天劝请说法；或者看见他为他们说布施法；或者看见他为他们说持戒、忍辱、精进、禅定、智慧、方便力愿智法；或者看见他为他们说声闻乘法；或者看见他为他们说独觉乘法；或者看见他为他们说无上乘法。
English
English version They came to where the Buddha was, in order to behold the Tathagata, to bow, make offerings, and listen to the Dharma. There were also all the medicine deities in the grasses, trees, and forests, as well as all the mountain deities of Mount Sumeru (Sumeru), Mount Mahameru (Mahameru), Mount Mucilinda (Mucilinda), Mount Mahamucilinda (Mahamucilinda), the Snow Mountains (Himalaya), and Mount Cakravada (Cakravada); all the deities of the rivers, seas, ponds, cities, and villages, and the palace deities of the eight classes of beings, also came with their retinues to where the Buddha was, in order to behold the Tathagata, to bow, make offerings, and listen to the Dharma. There were also hundreds of billions of sun and moon deities, and the Dragon King Anavatapta (Anavatapta), each surrounded by countless retinues, who came to where the Buddha was, in order to behold the Tathagata, to bow, make offerings, and listen to the Dharma. These great assemblies, by the Buddha's divine power, did not obstruct each other, and there was no crowding. At that time, the World Honored One's light shone brightly, obscuring the entire assembly, like the full moon on the fifteenth day, which, having cleared away the clouds, shines brightly, eclipsing the stars, and like Mount Sumeru, the king of mountains, which stands firm and unmoving. The Tathagata's light universally obscured all the Sakra and Brahma deities, and his exalted and honored status was also like this. At that time, the youth Manjusri (Manjusri) said to the Bodhisattva Sarvanivaranaviskambhin (Sarvanivaranaviskambhin), 'The Tathagata is now abiding here, his body unmoving, do you know this?' He immediately replied, 'Manjusri! Although the Tathagata is now abiding here in this assembly without moving, some gods and humans see him leaving home to practice asceticism; or see him going to the Bodhi tree to sit in the place of enlightenment, subduing the demonic forces, and attaining supreme perfect enlightenment. The gods, dragon kings, Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), Sakra (Sakra), and the Lokapalas (Lokapala) all praise him, saying, 'Excellent! The great master is able to conquer the enemies!' Or they see Sakra and the Lokapalas requesting him to preach the Dharma; or they see him preaching the Dharma of giving; or they see him preaching the Dharma of keeping precepts, patience, diligence, meditation, wisdom, skillful means, power, vows, and knowledge; or they see him preaching the Dharma of the Sravaka Vehicle; or they see him preaching the Dharma of the Pratyekabuddha Vehicle; or they see him preaching the Dharma of the Supreme Vehicle.' --------------------------------------------------------------------------------
Chinese
；或见为说畜生、饿鬼、阎摩罗界、四天王天、三十三天，乃至梵宫受生等法。或见为说生人趣法；或见为说生转轮王法。 “又，文殊师利！于此众中，或见如来身高一寻；或一俱卢、或二俱卢；或半由旬、或一由旬、或二由旬、或十由旬、或百或千或万由旬；或见五万、十万、百万或五百万，乃至或见超过一切数量由旬。 “或见佛身作真金色、或琉璃色、或帝青摩尼色、或大青摩尼色、或光明摩尼色、或红莲花摩尼色、或释迦毗楞伽摩尼色、或金刚光明摩尼色、或天光摩尼色、或日月光摩尼色、或水精摩尼色、或颇梨摩尼色、或自在王摩尼色、或集众光摩尼色、或师子鬘摩尼色、或师子幢摩尼色、或海住净光摩尼色、或如意摩尼色，随诸众生应见如来是众色相而调伏者，所见各殊；随闻如来为说何法而成熟者，所闻各异；随依何教而修行者，各如说行皆得成就。 “文殊师利！设于十方无量不可思议、不可称量世界，满中天龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、释梵、护世、人、非人等，犹如竹林、甘蔗、胡麻。若诸众生应见如来而调伏者，见佛色相各各不同，面向其前，一寻而住，为其说法，如说修行，皆得成就。如来虽作如是众事，自然应现而无分别。 “文 现代汉语译本：或者看见佛为他们讲述关于畜生道、饿鬼道、阎摩罗界（Yamaraja，地狱之主）、四天王天（Catuharajas，四大天王所居之天）、三十三天（Trayastrimsa，忉利天）乃至梵宫（Brahma-loka，色界天）受生等法。或者看见佛为他们讲述关于投生人道的方法；或者看见佛为他们讲述关于转轮王（Cakravartin，统治世界的理想君主）的修行方法。 又，文殊师利（Manjusri，智慧的象征）！在这大众之中，有人看见如来身高一寻（约八尺）；有人看见一俱卢（Kuru，古代长度单位，约合一里半）、或二俱卢；有人看见半由旬（Yojana，古代长度单位，约合七公里）、或一由旬、或二由旬、或十由旬、或百或千或万由旬；有人看见五万、十万、百万或五百万，乃至有人看见超过一切数量的由旬。 或者看见佛身呈现真金色、或者琉璃色、或者帝青摩尼色（Indranila-mani，深蓝色宝石）、或者大青摩尼色、或者光明摩尼色、或者红莲花摩尼色、或者释迦毗楞伽摩尼色（Sakya-vairya-mani，一种宝石）、或者金刚光明摩尼色、或者天光摩尼色、或者日月光摩尼色、或者水精摩尼色、或者颇梨摩尼色（Sphatika-mani，水晶）、或者自在王摩尼色、或者集众光摩尼色、或者师子鬘摩尼色、或者师子幢摩尼色、或者海住净光摩尼色、或者如意摩尼色（Cintamani，能满足愿望的宝石），随着众生应该看见如来是哪种色相而得到调伏，所见各不相同；随着听闻如来为他们讲述何种佛法而得到成熟，所闻各不相同；随着依止何种教法而修行，各自按照所说的修行都能得到成就。 文殊师利！假设在十方无量不可思议、不可称量的世界中，充满天龙（Naga，龙神）、夜叉（Yaksa，守护神）、乾闼婆（Gandharva，天乐神）、阿修罗（Asura，非天）、迦楼罗（Garuda，金翅鸟神）、紧那罗（Kinnara，歌神）、摩睺罗伽（Mahoraga，大蟒神）、释梵（Sakra-Brahma，帝释天和梵天）、护世（Lokapala，守护世界的诸神）、人、非人等，如同竹林、甘蔗、胡麻一样众多。如果众生应该看见如来而得到调伏，看见佛的色相各不相同，面向他们，以一寻的身高而住，为他们说法，按照所说的修行，都能得到成就。如来虽然做了如此众多的事情，自然应现而没有分别。 文
English
English version: Or they see the Buddha speaking about the laws of beings in the animal realm, the hungry ghost realm, the realm of Yamaraja (the lord of death), the Four Heavenly Kings' Heaven (Catuharajas), the Thirty-three Heavens (Trayastrimsa), and even the laws of rebirth in the Brahma-loka (the realm of Brahma). Or they see the Buddha speaking about the methods of being born into the human realm; or they see the Buddha speaking about the methods of becoming a Cakravartin (an ideal universal ruler). Furthermore, Manjusri (symbol of wisdom)! Among this assembly, some see the Tathagata (Buddha) with a height of one vyama (about eight feet); some see one Kuru (an ancient unit of length, about one and a half miles), or two Kurus; some see half a Yojana (an ancient unit of length, about seven kilometers), or one Yojana, or two Yojanas, or ten Yojanas, or a hundred, a thousand, or ten thousand Yojanas; some see fifty thousand, a hundred thousand, a million, or five million, and even some see Yojanas exceeding all numerical quantities. Or they see the Buddha's body as being of true golden color, or lapis lazuli color, or Indranila-mani (deep blue gem) color, or great blue mani color, or bright mani color, or red lotus mani color, or Sakya-vairya-mani (a type of gem) color, or diamond bright mani color, or heavenly light mani color, or sun and moon light mani color, or crystal mani color, or Sphatika-mani (crystal) color, or sovereign king mani color, or assembled light mani color, or lion garland mani color, or lion banner mani color, or ocean-dwelling pure light mani color, or Cintamani (wish-fulfilling gem) color. Depending on which form of the Tathagata beings should see to be tamed, their visions differ; depending on what Dharma they hear the Tathagata speak to be matured, their hearings differ; depending on which teachings they rely on to practice, each, by practicing as taught, all attain accomplishment. Manjusri! Suppose in the immeasurable, inconceivable, and incalculable worlds of the ten directions, there are beings filling them, such as Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), Sakra-Brahma (Indra and Brahma), Lokapalas (world protectors), humans, and non-humans, as numerous as bamboo groves, sugarcane, and sesame seeds. If beings should see the Tathagata to be tamed, they see the Buddha's forms differently, facing them, standing at a height of one vyama, speaking the Dharma for them, and by practicing as taught, all attain accomplishment. Although the Tathagata performs such numerous deeds, they naturally manifest without discrimination. Man --------------------------------------------------------------------------------
Chinese
殊师利！如满月轮夜半之时，阎浮提中一切众生各见月轮在其前现，是月未曾作念分别：‘令诸众生各睹我现。’法尔而有如是事起。如来亦尔，虽复普现诸众生前，亦不分别：‘令诸众生皆得见我现前而住。’但随众生可调伏者，各自见佛现在其前。何以故？随应众生不共法故。 “文殊师利！如一切众生由上中下业果力故，所作诸行亦有三品。而是诸行，终不自生三种分别，但由业故，自然有是上中下品诸行事起。如来亦尔，由诸众生业果力故，各自见佛；如来亦无上中下念，自然应现如是等事。 “文殊师利！如净颇梨置诸衣上作种种色：若在黄衣，便作黄色；在青赤衣，作青赤色。随其所置，虽作彼色，是净颇梨终无分别。如来亦尔，由众生感作种种色。若诸众生应见金色而调伏者，便见金色；若有应见琉璃、真珠、帝青、大青、集众光摩尼、海住净光摩尼、师子鬘摩尼、师子幢摩尼、电灯摩尼、水精摩尼，是诸宝色而调伏者，便见如来作如是等众宝色相。或有应以释梵、护世而调伏者，便见释梵、护世色相。如是乃至应以地狱、饿鬼、畜生、阎罗王处、色无色界；卵生、胎生、湿生、化生；有色、无色、有想、无想、非有想、非无想；随何趣生、威仪色相而调伏者，则见如来作如是等种种色相 现代汉语译本：文殊师利！就像满月在午夜时分，阎浮提（Jambudvipa，指我们所居住的这个世界）中的所有众生都能看到月亮出现在自己面前，而月亮并没有想过或分别：‘让所有众生都看到我出现。’这是自然而然发生的。如来（Tathagata，佛的称号）也是如此，虽然普遍显现在所有众生面前，也不会分别：‘让所有众生都看到我显现在他们面前。’只是随着众生可以被调伏的程度，他们各自看到佛出现在自己面前。这是为什么呢？因为这是随应众生不同的根器而有的不共之法。 文殊师利！就像所有众生由于上、中、下三种业果的力量，所做的各种行为也有三种品类。而这些行为，最终不会自己产生三种分别，只是由于业力的缘故，自然而然地产生上、中、下三种品类的行为。如来也是如此，由于众生业果的力量，各自看到佛；如来也没有上、中、下的分别念头，自然而然地显现出这样的事情。 文殊师利！就像清净的颇梨（Sphatika，一种透明的宝石）放在各种颜色的衣服上会呈现出不同的颜色：如果放在黄色的衣服上，就会呈现黄色；放在青色或红色的衣服上，就会呈现青色或红色。随着它所放置的位置，虽然呈现出不同的颜色，但清净的颇梨本身并没有分别。如来也是如此，由于众生的感应而呈现出各种颜色。如果众生应该看到金色才能被调伏，就会看到金色；如果应该看到琉璃（Vaiḍūrya，一种宝石）、真珠（Mukta，珍珠）、帝青（Indranila，深蓝色宝石）、大青（Mahanila，深蓝色宝石）、集众光摩尼（Sarvaratna-mani，聚集各种光芒的宝珠）、海住净光摩尼（Samudravasa-mani，海中发光的宝珠）、师子鬘摩尼（Simha-mala-mani，狮子鬃毛状的宝珠）、师子幢摩尼（Simha-dhvaja-mani，狮子旗帜状的宝珠）、电灯摩尼（Vidyut-pradipa-mani，像电灯一样发光的宝珠）、水精摩尼（Jala-mani，水晶宝珠）等各种宝色才能被调伏，就会看到如来呈现出这些宝色。或者，如果应该以释梵（Sakra-Brahma，帝释天和梵天）、护世（Lokapala，守护世界的诸神）的形象才能被调伏，就会看到释梵、护世的形象。乃至应该以地狱、饿鬼、畜生、阎罗王处、色无色界（Rupa-arupa-dhatu，佛教宇宙观中的不同境界）；卵生、胎生、湿生、化生；有色、无色、有想、无想、非有想、非无想；无论在哪一道出生，以何种威仪色相才能被调伏，就会看到如来呈现出这些种种不同的色相。