Chinese
，天中天！我发是萨芸若意，审如是不离愿、为无上正真道者，不奉行如今所语、常不舍得律行迹、不发萨芸若意而欲念成佛者，世世不常作沙门、世世不常着补纳之衣、世世作沙门以三法衣不具，乃至成最正觉，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘唯，天中天！我发萨芸若意，审如是愿为无上正真道者，世世不常为人说法、世世不常作法师、世世所说事不有无所挂碍高明之行、世世不有无量高明之智、世世作沙门不常行分卫，乃至成最正觉，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，世世作沙门已不常在树下坐、世世不常精进行三事。何等三？一者、经行，二者、坐，三者、住。世世若发意念罪本、妄语欺人、诽谤谗言、世世为女人说法及食饮因缘、若起想着笑为说法者，乃至成最正觉，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，世世若举手说法、世世见余菩萨不发佛心、世世若发意念供养外异道人、舍诸 现代汉语译本：‘天中之天！我发誓要成就萨芸若意（一切智），如果我真的立志要追求无上正真之道，却不奉行我如今所说的，不常保持戒律的修行，不发愿成就萨芸若意却想成佛，那么我生生世世都不会常做沙门（出家人），生生世世都不会常穿补纳之衣（僧衣），生生世世做沙门时三法衣（袈裟）不齐全，乃至成就最正觉（无上正等正觉），我就是欺骗了诸佛、世尊——那些在不可计数、无央数、不可思议的无量世界中，现在正在说法的诸佛、天中之天。’ ‘唯，天中之天！我发誓要成就萨芸若意，如果我真的立志要追求无上正真之道，那么我生生世世都不会常为人说法，生生世世都不会常做说法师，生生世世所说之事都不会有无所挂碍的高明之行，生生世世都不会有无量高明之智慧，生生世世做沙门时都不会常行乞食，乃至成就最正觉，我就是欺骗了诸佛、世尊——那些在不可计数、无央数、不可思议的无量世界中，现在正在说法的诸佛、天中之天。’ ‘唯，天中之天！我发誓要成就萨芸若意，如果我真的立志要追求无上正真之道，那么我生生世世做沙门后都不会常在树下坐，生生世世都不会常精进行三事。哪三事呢？一是经行（行走），二是坐，三是住（站立）。生生世世如果发意念生起罪恶的根本，说妄语欺骗他人，诽谤谗言，生生世世为女人说法以及因饮食的缘故，如果生起想着笑而为说法的心，乃至成就最正觉，我就是欺骗了诸佛、世尊——那些在不可计数、无央数、不可思议的无量世界中，现在正在说法的诸佛、天中之天。’ ‘唯，天中之天！我发誓要成就萨芸若意，如果我真的立志要追求无上正真之道，那么我生生世世如果举手说法，生生世世见到其他菩萨不发佛心，生生世世如果发意念供养外道之人，舍弃诸
English
English version: ‘O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā (all-knowing wisdom). If, being truly resolved to seek the unsurpassed, true and right path, I do not practice what I now speak, do not constantly maintain the practice of discipline, and without aspiring to Sarvajñatā, desire to become a Buddha, then in all my lifetimes I will not constantly be a śrāmaṇa (monk), in all my lifetimes I will not constantly wear patched robes, in all my lifetimes as a śrāmaṇa, my three robes (kasaya) will not be complete, and until I attain the most perfect enlightenment, I will be deceiving all the Buddhas, the World Honored Ones—those Buddhas, the Supreme among the Heavens, who are now teaching the Dharma in countless, immeasurable, inconceivable, and limitless worlds.’ ‘O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā. If, being truly resolved to seek the unsurpassed, true and right path, then in all my lifetimes I will not constantly teach the Dharma to others, in all my lifetimes I will not constantly be a Dharma teacher, in all my lifetimes what I speak will not have the sublime practice of being unattached and unobstructed, in all my lifetimes I will not have immeasurable sublime wisdom, in all my lifetimes as a śrāmaṇa I will not constantly practice alms-begging, and until I attain the most perfect enlightenment, I will be deceiving all the Buddhas, the World Honored Ones—those Buddhas, the Supreme among the Heavens, who are now teaching the Dharma in countless, immeasurable, inconceivable, and limitless worlds.’ ‘O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā. If, being truly resolved to seek the unsurpassed, true and right path, then in all my lifetimes after becoming a śrāmaṇa I will not constantly sit under a tree, in all my lifetimes I will not constantly diligently practice the three things. What are the three? First, walking meditation, second, sitting, and third, standing. In all my lifetimes, if I generate thoughts that are the root of sin, speak false words to deceive others, slander and defame, in all my lifetimes teach the Dharma to women and for the sake of food and drink, if I generate the thought of laughing while teaching the Dharma, and until I attain the most perfect enlightenment, I will be deceiving all the Buddhas, the World Honored Ones—those Buddhas, the Supreme among the Heavens, who are now teaching the Dharma in countless, immeasurable, inconceivable, and limitless worlds.’ ‘O, Supreme among the Heavens! I have made the vow to attain Sarvajñatā. If, being truly resolved to seek the unsurpassed, true and right path, then in all my lifetimes if I raise my hand to teach the Dharma, in all my lifetimes if I see other Bodhisattvas and do not generate the mind of Buddhahood, in all my lifetimes if I generate the thought of making offerings to non-Buddhist practitioners, abandoning all --------------------------------------------------------------------------------
Chinese
如来、世世若在坐上听法，乃至成最正觉，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，世世若发意念：“我当布施与某、不布施与某。”世世若发意念：“我当于某处立福施、于某处不立福施。”世世若发意念：“我常持法施与某、不持法施与某。”世世见孤穷用其人故不分身命，乃至成最正觉，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，我世世于诸菩萨所意无有异，至无上正真最正觉也。’” 佛语舍利弗：“尔时，其比丘如是，如来、无所著、等正觉为作保任。若如来为作保任者，诸天、阿须伦、世间人民亦为作保任。尔时，大目如来为作保任，时诸天、阿须伦、世间人民亦为作保任。” 佛言：“若复有比丘菩萨摩诃萨以是色像僧那求无上正真道者，皆当成无上正真道最正觉也。” 佛语舍利弗：“其阿閦菩萨白大目如来、无所著等正觉：‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，令我成最正觉时，其刹所有比丘、比丘尼、优婆塞、 现代汉语译本：‘如来（Tathagata，佛的称号）、世世如果坐在座位上听法，乃至成就最正觉（Anuttara-samyak-sambodhi，无上正等正觉），我就是欺骗了诸佛、世尊（Bhagavan，佛的称号）——那些在不可计数、无央数、不可思议的无量世界中现在正在说法的诸佛、天中天（Devatideva，天神之上的天神）。’ ‘唯，天中天！我发起了萨芸若（Sarvajna，一切智）之心，如果我真的发愿要成就无上正真道（Anuttara-samyak-sambodhi，无上正等正觉），那么我世世如果发念头说：“我应当布施给某人，不布施给某人。”世世如果发念头说：“我应当在某处建立福德，不在某处建立福德。”世世如果发念头说：“我常常把法布施给某人，不把法布施给某人。”世世如果看到孤苦贫穷的人，因为珍惜自己的身体而不去帮助他们，乃至成就最正觉，我就是欺骗了诸佛、世尊——那些在不可计数、无央数、不可思议的无量世界中现在正在说法的诸佛、天中天。’ ‘唯，天中天！我发起了萨芸若之心，如果我真的发愿要成就无上正真道，我世世对于诸菩萨的心意都不会有差异，直到成就无上正真最正觉。’ 佛告诉舍利弗（Sariputra，佛陀十大弟子之一）说：‘那时，那位比丘（bhikkhu，出家男众）是这样的，如来、无所著（Arahant，阿罗汉）、等正觉（Samyak-sambuddha，正等觉）为他作担保。如果如来为他作担保，诸天（Deva，天神）、阿须伦（Asura，非天）、世间人民也会为他作担保。那时，大目如来（Mahacaksu Tathagata，大目如来）为他作担保，那时诸天、阿须伦、世间人民也会为他作担保。’ 佛说：‘如果又有比丘菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）以这样的色像僧那（Samghati，僧伽梨，袈裟）来求无上正真道，他们都应当成就无上正真道最正觉。’ 佛告诉舍利弗说：‘那位阿閦菩萨（Akshobhya Bodhisattva，不动菩萨）对大目如来、无所著等正觉说：“唯，天中天！我发起了萨芸若之心，如果我真的发愿要成就无上正真道，那么当我成就最正觉时，我的刹土（kshetra，佛土）中所有的比丘、比丘尼（bhikkhuni，出家女众）、优婆塞（upasaka，在家男众）……”’
English
English version: 'If the Tathagata (the title of a Buddha), in every life, were to sit and listen to the Dharma, until attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), I would be deceiving all the Buddhas, the Bhagavans (the title of a Buddha) – those Buddhas, Devatidevas (God of Gods), who are now teaching in countless, immeasurable, and inconceivable worlds.' 'O Devatideva! I have generated the mind of Sarvajna (Omniscience), and if I truly aspire to attain Anuttara-samyak-sambodhi, then in every life, if I were to think: “I should give to this person, and not give to that person.” In every life, if I were to think: “I should establish merit in this place, and not establish merit in that place.” In every life, if I were to think: “I should always teach the Dharma to this person, and not teach the Dharma to that person.” In every life, if I were to see the poor and destitute, and because of cherishing my own body, not help them, until attaining Anuttara-samyak-sambodhi, I would be deceiving all the Buddhas, the Bhagavans – those Buddhas, Devatidevas, who are now teaching in countless, immeasurable, and inconceivable worlds.' 'O Devatideva! I have generated the mind of Sarvajna, and if I truly aspire to attain Anuttara-samyak-sambodhi, in every life, my intention towards all Bodhisattvas will not be different, until I attain Anuttara-samyak-sambodhi.' The Buddha said to Sariputra (one of the Buddha's ten great disciples): 'At that time, that bhikkhu (monk) was like this, and the Tathagata, Arahant (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) would vouch for him. If the Tathagata were to vouch for him, the Devas (gods), Asuras (demigods), and people of the world would also vouch for him. At that time, the Mahacaksu Tathagata (Great-Eyed Tathagata) vouched for him, and at that time, the Devas, Asuras, and people of the world also vouched for him.' The Buddha said: 'If there are also bhikkhu Bodhisattva-mahasattvas (great Bodhisattvas) who seek Anuttara-samyak-sambodhi with such a Samghati (monk's robe), they should all attain Anuttara-samyak-sambodhi.' The Buddha said to Sariputra: 'That Akshobhya Bodhisattva (Immovable Bodhisattva) said to the Mahacaksu Tathagata, Arahant, Samyak-sambuddha: “O Devatideva! I have generated the mind of Sarvajna, and if I truly aspire to attain Anuttara-samyak-sambodhi, then when I attain Anuttara-samyak-sambodhi, all the bhikkhus, bhikkhunis (nuns), upasakas (male lay followers) in my kshetra (Buddha-field)…”' --------------------------------------------------------------------------------
Chinese
优婆夷若有罪恶者及谗罪恶者，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘复次，天中天！我当修行乃至成无上正真道最正觉，令我佛刹诸弟子一切皆无有罪恶者，我当修佛道至令佛刹严净。 “‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，我若于梦中失精，乃至成最正觉，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。 “‘复次，天中天！我当修行乃至成无上正真道最正觉，令我佛刹中诸菩萨出家为道者于梦中不失精。 “‘唯，天中天！我发是萨芸若意，审如是愿为无上正真道者，世间母人有诸恶露，我成最正觉时我佛刹中母人有诸恶露者，我为欺是诸佛、世尊——诸不可计无央数、不可思议无量世界中诸佛、天中天今现在说法者。’ “是为菩萨法事如意所念行，佛亦为如应说法。” 佛语舍利弗：“尔时，有一比丘谓阿閦菩萨摩诃萨乃作是结愿：‘若使不退转者，当以右指案地令大震动。’ “尔时，阿閦菩萨应时承佛威神、自蒙高明力乃令地六反震动。阿閦菩萨摩诃萨所感动，如语无有异也。” 佛语舍利弗：“若有菩萨欲成无上正真 现代汉语译本 ‘如果优婆夷（Upasika，女居士）有罪恶或者诽谤罪恶，我就是欺骗了诸佛、世尊（Bhagavan，佛的尊称）——那些在不可计数、无边无际的世界中，现在正在说法的所有佛、天中之天（Devatideva，对佛的尊称）。’ ‘再者，天中天！我应当修行直至成就无上正真道（Anuttara-samyak-sambodhi，无上正等正觉），使我的佛刹（Buddha-ksetra，佛的国土）中所有弟子都没有罪恶，我应当修行佛道，使佛刹清净庄严。’ ‘唯，天中天！我发此萨芸若（Sarvajna，一切智）之心，如果我真的发愿要成就无上正真道，如果我在梦中遗精，乃至成就最正觉（Anuttara-samyak-sambodhi，无上正等正觉），我就是欺骗了诸佛、世尊——那些在不可计数、无边无际的世界中，现在正在说法的所有佛、天中之天。’ ‘再者，天中天！我应当修行直至成就无上正真道最正觉，使我佛刹中所有出家修道的菩萨在梦中不遗精。’ ‘唯，天中天！我发此萨芸若之心，如果我真的发愿要成就无上正真道，如果世间母亲有各种污秽之物，而我成就最正觉时，我的佛刹中母亲还有各种污秽之物，我就是欺骗了诸佛、世尊——那些在不可计数、无边无际的世界中，现在正在说法的所有佛、天中之天。’ ‘这就是菩萨如意所想所行的法事，佛也为他们如实说法。’ 佛告诉舍利弗（Sariputra，佛陀十大弟子之一）说：‘当时，有一位比丘（Bhiksu，出家男众）对阿閦（Akshobhya，不动佛）菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）发愿说：‘如果是不退转（Avaivartika，不退转地）的菩萨，就用右指按地，使大地剧烈震动。’ ‘当时，阿閦菩萨立刻承佛的威神力，自己也蒙受高明的力量，使大地六次震动。阿閦菩萨摩诃萨所感动的，正如他所说的一样，没有丝毫差异。’ 佛告诉舍利弗说：‘如果有菩萨想要成就无上正真道，