English
English version: ‘For example, Śāriputra! There is a tree named dhīmīra, if it is cut into pieces, it will no longer be seen, but it will grow naturally. Likewise, Śāriputra! When Akṣobhya Buddha enters mahāparinirvāṇa, his body will be broken and disappear, but it will naturally be reborn.’ ‘Furthermore, Śāriputra! When Akṣobhya Buddha enters mahāparinirvāṇa, his bones will naturally appear where he sat. Just like a mountain, if it is broken, it will no longer be seen, but it will naturally return to its original place. Likewise, Śāriputra! When Akṣobhya Buddha enters mahāparinirvāṇa, his bones will break by themselves, his body bones will disappear, and then naturally be reborn. At that time, all the people of the entire three-thousand great thousand world will make offerings to his body, build pagodas with seven treasures, and the entire three-thousand great thousand world will be adorned with seven-treasure pagodas and golden lotus flowers.’ ‘Furthermore, Śāriputra! When the bodhisattva-mahāsattvas of Akṣobhya Buddha's land make prostrations, there will be such auspicious signs, and various treasures will naturally appear before them.’ ‘Those bodhisattva-mahāsattvas who are reborn in Akṣobhya Buddha's land, or those who are about to be reborn, will see that the Buddha's mind is not confused; when their lives end, all the gods and people will make offerings to their bodies. The gods and people all wish to make offerings to their bodies, and the bodhisattva-mahāsattvas will, by their own merits, move quickly in the void, completely unaware of where they are. Just like, Śāriputra! When grass and wood are put into a fire, the smoke rises into the void, moves in the void, and then disappears in the void, not knowing where it has gone; the dharma bodies of the bodhisattva-mahāsattvas of Akṣobhya Buddha's land are like this.’ ‘Furthermore, Śāriputra! When the bodhisattva-mahāsattvas of Akṣobhya Buddha's land are about to reach the end of their lives, they will see other bodhisattva-mahāsattvas sitting under the Bodhi tree in other worlds. These bodhisattva-mahāsattvas will have such auspicious signs at the time of their death, and they will also see other bodhisattvas entering their mother's womb, and they will also see other bodhisattva-mahāsattvas being born from their mother's right side, walking seven steps, seeing them enjoying themselves among the palace women, seeing other bodhisattva-mahāsattvas leaving home to practice, and seeing other bodhisattvas sitting on the Buddha --------------------------------------------------------------------------------
Chinese
树下降伏魔得萨芸若慧时，见他方世界诸佛、天中天转法轮时。” 佛言：“舍利弗！阿閦佛刹菩萨临寿终时，以是比有自然瑞应。 “复次，舍利弗！阿閦佛摩诃般泥洹时，佛所说法当住至若干百千劫。” 贤者舍利弗问佛言：“天中天！以何等数佛所说法住至百千劫？” 佛告舍利弗言：“二十小劫为一劫，是为数佛所说法住百千劫。 “复次，舍利弗！其法灭尽时，一切三千大千世界当大照明、其地当大动。其法不是憋魔及魔天之所灭，亦不是天中天弟子所灭。诸比丘稍乐寂往还是，稍寂共往还已俱行，不复大听闻法；不听闻已，亦不大承用、复不得大精进，法师比丘于法教亦寂。说法少，以是故法稍灭尽，稍稍不见。” 尔时，贤者舍利弗问佛言：“云何，天中天！菩萨摩诃萨用何等德行故得生阿閦佛刹？” 佛告舍利弗：“是菩萨摩诃萨当学阿閦佛昔求菩萨道时行，当发如是意愿：‘令我生阿閦佛刹。’菩萨摩诃萨用是行故得生彼佛刹。 “复次，舍利弗！菩萨行布施度无极，积累德本，持愿无上正真道，得在阿閦佛边；菩萨摩诃萨用是行故得生彼佛刹。菩萨行诫度无极，持愿无上正真道，得在阿閦佛边；菩萨摩诃萨用是行故得生彼佛刹。菩萨行忍辱度 现代汉语译本 当菩萨在菩提树下，降伏魔军，获得萨芸若慧（一切智）时，他会看到其他世界的诸佛、天中天（佛的尊称）在转法轮（宣讲佛法）。 佛陀告诉舍利弗：‘阿閦佛（不动佛）佛刹的菩萨在临终时，会有这样的自然瑞应。’ ‘再者，舍利弗！当阿閦佛入摩诃般泥洹（大涅槃）时，佛陀所说的法将住世若干百千劫。’ 贤者舍利弗问佛陀：‘天中天！佛陀所说的法将住世多少百千劫？’ 佛陀告诉舍利弗：‘二十个小劫为一劫，这是佛陀所说法住世百千劫的计算方式。’ ‘再者，舍利弗！当佛法即将灭尽时，整个三千大千世界将会大放光明，大地会剧烈震动。佛法的灭亡不是被魔或魔天所灭，也不是被天中天的弟子所灭。而是因为比丘们逐渐喜欢寂静而不再频繁往来，逐渐习惯寂静后一起行动，不再广泛听闻佛法；不听闻佛法后，也不再奉行、不再精进，说法师比丘也对佛法教义感到疏远。说法的人减少，因此佛法逐渐灭尽，逐渐消失不见。’ 这时，贤者舍利弗问佛陀：‘天中天！菩萨摩诃萨以何种德行才能往生阿閦佛刹？’ 佛陀告诉舍利弗：‘这位菩萨摩诃萨应当学习阿閦佛过去在求菩萨道时所行的，应当发这样的愿望：‘愿我能往生阿閦佛刹。’菩萨摩诃萨通过这样的修行就能往生彼佛刹。 ‘再者，舍利弗！菩萨行布施波罗蜜（布施的最高境界），积累功德根本，持守证得无上正真道的愿望，就能在阿閦佛身边；菩萨摩诃萨通过这样的修行就能往生彼佛刹。菩萨行持戒波罗蜜，持守证得无上正真道的愿望，就能在阿閦佛身边；菩萨摩诃萨通过这样的修行就能往生彼佛刹。菩萨行忍辱波罗蜜，
English
English version When a Bodhisattva, having descended from the Bodhi tree, subdued the Maras (demons) and attained Sarvajna-jnana (all-knowing wisdom), he sees Buddhas, the Gods of Gods (an epithet for the Buddha), in other worlds turning the Dharma wheel (teaching the Dharma). The Buddha said, 'Shariputra! When a Bodhisattva in the Akshobhya (Immovable) Buddha-land is about to die, there will be such natural auspicious signs.' 'Furthermore, Shariputra! When Akshobhya Buddha enters Maha-parinirvana (Great Nirvana), the Dharma taught by the Buddha will remain for many hundreds of thousands of kalpas (eons).' The venerable Shariputra asked the Buddha, 'God of Gods! For how many hundreds of thousands of kalpas will the Dharma taught by the Buddha remain?' The Buddha told Shariputra, 'Twenty small kalpas make one kalpa, and this is how the Dharma taught by the Buddha remains for hundreds of thousands of kalpas.' 'Furthermore, Shariputra! When the Dharma is about to perish, the entire three thousand great thousand worlds will be greatly illuminated, and the earth will greatly shake. The Dharma is not destroyed by Mara or the Maras of the heavens, nor is it destroyed by the disciples of the God of Gods. Rather, the Bhikkhus (monks) gradually become fond of solitude and cease frequenting each other, and having become accustomed to solitude, they act together, no longer widely hearing the Dharma; not hearing the Dharma, they also no longer practice it, nor do they make great efforts, and the Dharma-teaching Bhikkhus also become distant from the Dharma teachings. The teaching of the Dharma diminishes, and thus the Dharma gradually perishes, gradually disappearing.' At that time, the venerable Shariputra asked the Buddha, 'God of Gods! By what virtues does a Bodhisattva-Mahasattva (great Bodhisattva) attain rebirth in the Akshobhya Buddha-land?' The Buddha told Shariputra, 'This Bodhisattva-Mahasattva should learn the practices of Akshobhya Buddha when he was seeking the Bodhisattva path, and should make such a vow: ‘May I be reborn in the Akshobhya Buddha-land.’ A Bodhisattva-Mahasattva, through such practice, attains rebirth in that Buddha-land.' 'Furthermore, Shariputra! A Bodhisattva practices Dana-paramita (perfection of giving), accumulates roots of merit, and holds the vow to attain the unsurpassed, true, and right path, and thus is able to be near Akshobhya Buddha; a Bodhisattva-Mahasattva, through such practice, attains rebirth in that Buddha-land. A Bodhisattva practices Sila-paramita (perfection of morality), holds the vow to attain the unsurpassed, true, and right path, and thus is able to be near Akshobhya Buddha; a Bodhisattva-Mahasattva, through such practice, attains rebirth in that Buddha-land. A Bodhisattva practices Kshanti-paramita (perfection of patience), --------------------------------------------------------------------------------
Chinese
无极，持愿无上正真道，得在阿閦佛边；菩萨摩诃萨用是行故得生彼佛刹。菩萨行精进度无极，持愿无上正真道，得在阿閦佛边；菩萨摩诃萨用是行故得生阿閦佛刹。菩萨行一心度无极，持愿无上正真道，得在阿閦佛边；菩萨摩诃萨用是行故得生彼佛刹。菩萨行智慧度无极，持愿无上正真道，得在阿閦佛边；菩萨摩诃萨用是故得生彼佛刹。 “复次，舍利弗！‘阿閦佛光明皆炎照三千大千世界，我当愿见是，见已令我成无上正真道最正觉，当复自炎照其佛刹。’菩萨摩诃萨用是行故得生阿閦佛刹。 “‘我当见阿閦佛刹无央数不可计诸弟子见已，我亦当作如是行，令我成无上正真道最正觉时，使有无央数诸弟子。’菩萨摩诃萨用是行故得生阿閦佛刹。 “‘阿閦佛刹有若干百菩萨、若干千菩萨、若干百千菩萨，我当见是诸尊菩萨寂寞观行，我当学之。当于处处晓了知之，我当与同学等无差特，当与是一等类俱在一处。欲具大慈大悲，用佛故、沙门义故，无辟支佛义、无有弟子之行、无有弟子意、无有缘一觉意，谛住于空、无有恶道法，于诸佛名等、诸如来名等、萨芸若名等、于诸法名等、于众僧名等，常念诸名等，如诸菩萨摩诃萨。’ “若有善男子、善女人闻名得生阿閦佛刹，何况合会诸 现代汉语译本 菩萨的修行没有止境，他们秉持着追求无上正等正觉的愿望，从而得以在阿閦佛（Akshobhya Buddha，意为不动佛）身边。菩萨摩诃萨（Bodhisattva-Mahasattva，意为大菩萨）正是通过这样的修行，才能往生到阿閦佛的佛土。 菩萨的精进修行没有止境，他们秉持着追求无上正等正觉的愿望，从而得以在阿閦佛身边。菩萨摩诃萨正是通过这样的修行，才能往生到阿閦佛的佛土。 菩萨的一心修行没有止境，他们秉持着追求无上正等正觉的愿望，从而得以在阿閦佛身边。菩萨摩诃萨正是通过这样的修行，才能往生到阿閦佛的佛土。 菩萨的智慧修行没有止境，他们秉持着追求无上正等正觉的愿望，从而得以在阿閦佛身边。菩萨摩诃萨正是通过这样的修行，才能往生到阿閦佛的佛土。 ‘此外，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）！阿閦佛的光明照耀着三千大千世界，我应当发愿见到这光明，见到之后，使我成就无上正等正觉，成为最正觉者，并且也能够用光明照耀自己的佛土。’菩萨摩诃萨正是通过这样的修行，才能往生到阿閦佛的佛土。 ‘我应当见到阿閦佛佛土中无数不可计量的弟子，见到之后，我也应当像他们一样修行，使我成就无上正等正觉时，也能拥有无数的弟子。’菩萨摩诃萨正是通过这样的修行，才能往生到阿閦佛的佛土。 ‘阿閦佛的佛土中有若干百位菩萨、若干千位菩萨、若干百千位菩萨，我应当见到这些尊贵的菩萨们寂静地观行，我应当向他们学习。应当在各个地方都明白了解这些修行，我应当与同修们平等无差别，应当与他们同处一地。我想要具备大慈大悲，为了佛陀的教义、为了沙门的意义，不追求辟支佛（Pratyekabuddha，意为独觉）的意义，不追求弟子的修行、不追求弟子的意念、不追求缘觉（Pratyekabuddha，又译为独觉）的意念，坚定地安住于空性，没有恶道的法，对于诸佛的名号、诸如来的名号、萨芸若（Sarvajna，意为一切智）的名号、诸法的名号、众僧的名号，常常忆念这些名号，就像诸菩萨摩诃萨一样。’ 如果有善男子、善女人听到这些名号就能往生到阿閦佛的佛土，更何况是那些能够聚集各种善行的人呢？
English
English version The practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in that Buddha-land through this practice. The diligent practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in Akshobhya Buddha's land through this practice. The single-minded practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in that Buddha-land through this practice. The wisdom practice of a Bodhisattva is limitless; they uphold the vow for the unsurpassed, true, and right path, thus attaining the presence of Akshobhya Buddha. Bodhisattva-Mahasattvas are born in that Buddha-land through this practice. 'Furthermore, Sariputra! The light of Akshobhya Buddha illuminates the three-thousand great-thousand world system. I shall vow to see this light, and having seen it, may I attain the unsurpassed, true, and right path, becoming the most perfectly enlightened one, and may I also illuminate my own Buddha-land with light.' Bodhisattva-Mahasattvas are born in Akshobhya Buddha's land through this practice. 'I shall see the countless, immeasurable disciples in Akshobhya Buddha's land, and having seen them, I shall also practice like them, so that when I attain the unsurpassed, true, and right path, I may also have countless disciples.' Bodhisattva-Mahasattvas are born in Akshobhya Buddha's land through this practice. 'In Akshobhya Buddha's land, there are several hundred Bodhisattvas, several thousand Bodhisattvas, several hundred thousand Bodhisattvas. I shall see these venerable Bodhisattvas practicing in tranquility, and I shall learn from them. I shall understand and know these practices in all places. I shall be equal and without difference from my fellow practitioners, and I shall dwell in the same place with them. I desire to possess great loving-kindness and great compassion, for the sake of the Buddha's teachings, for the sake of the meaning of a Shramana, without the meaning of a Pratyekabuddha, without the practice of a disciple, without the intention of a disciple, without the intention of a Pratyekabuddha, firmly abiding in emptiness, without the laws of evil paths. Regarding the names of all Buddhas, the names of all Tathagatas, the name of Sarvajna, the names of all Dharmas, the names of the Sangha, I shall constantly remember these names, just like the Bodhisattva-Mahasattvas.' If a good man or good woman hears these names and is born in Akshobhya Buddha's land, how much more so for those who gather all kinds of good deeds? --------------------------------------------------------------------------------