Chinese
到他方异世界，彼亦自然生——以佛威神所致，其三千大千世界以七宝金色莲华而庄严之。”◎ 阿閦佛国经◎弟子学成品第三 佛复语舍利弗：“阿閦如来说法时，于一一说法之中，不可计无央数人随律之行，至有作阿罗汉道证者，如是比无央数诸弟子聚会及复得八惟务禅者，阿閦如来佛刹诸弟子众不可复计。” 佛语舍利弗：“我都不见持计者与挍计巨能计数其众会者也。以脱重担，离于牢狱，远于波头犁、阿罗罗犁、阿比舍犁、阿优陀犁，如是，舍利弗！众会不可计数诸善男子，是弟子智慧无央数不可计众，在须陀洹、斯陀含、阿那含、阿罗汉道也。若懈怠者，得须陀洹为七生、七死；于是说法时，其人为不得上持为七生、七死。 “阿閦如来说法时，第一说法作须陀洹道证、第二说法作斯陀含道证、第三说法作阿那含道证、第四说法作阿罗汉道证者。其佛刹谓是善男子为懈怠，用不一坐听法作阿罗汉道证故。 “其刹须陀洹不复七上下生死，便于人间坐禅得三昧；须陀洹即于彼自以威神力作阿罗汉道证；其刹斯陀含不复往还世间，以弃众苦便于彼得三昧，斯陀含便于其刹自以威神力作阿罗汉道证；其刹阿那含不复上生波罗尼蜜和耶越天，便于彼自以威神力作阿罗汉道证；其刹 现代汉语译本 ‘他们会自然地诞生到其他不同的世界——这是由于佛陀的威神力所致，他们的三千大千世界会以七宝金色的莲花来庄严。’ 阿閦佛国经◎弟子学成品第三 佛陀又告诉舍利弗：‘阿閦如来（Akshobhya Tathagata）说法时，在每一次说法中，都有不可计数的人跟随教律修行，甚至有人证得阿罗汉（Arhat）果位。像这样，有不可计数的弟子聚集，以及证得八种禅定的人，阿閦如来佛刹的弟子数量是无法计算的。’ 佛陀告诉舍利弗：‘我完全看不到有谁能持筹计算或比较来数清这些集会的人数。他们已经脱离了重担，离开了牢狱，远离了波头犁（Patoli）、阿罗罗犁（Araloli）、阿比舍犁（Abhishali）、阿优陀犁（Ayudali）等苦难。像这样，舍利弗！这些集会中不可计数的善男子，都是弟子，他们的智慧是无限的，无法计算的，他们处于须陀洹（Srotapanna）、斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿罗汉（Arhat）的修行道上。如果有人懈怠，证得须陀洹果位后，还需要经历七次生死；在说法时，如果这个人不能精进，也需要经历七次生死。’ ‘阿閦如来说法时，第一次说法就有人证得须陀洹果位，第二次说法就有人证得斯陀含果位，第三次说法就有人证得阿那含果位，第四次说法就有人证得阿罗汉果位。在那个佛刹，这些善男子被认为是懈怠的，因为他们没有一次听法就证得阿罗汉果位。’ ‘那个佛刹的须陀洹不再经历七次上下的生死，他们会在人间坐禅而证得三昧（Samadhi）；须陀洹会在那里凭借自己的威神力证得阿罗汉果位；那个佛刹的斯陀含不再往返世间，他们会舍弃众苦，在那里证得三昧，斯陀含会在那里凭借自己的威神力证得阿罗汉果位；那个佛刹的阿那含不再上生到波罗尼蜜和耶越天（Paranirmitavasavartin），他们会在那里凭借自己的威神力证得阿罗汉果位；那个佛刹的
English
English version 'They will be born naturally into other different worlds—this is due to the Buddha's majestic power, and their three thousand great thousand worlds will be adorned with seven-jeweled golden lotuses.' Akshobhya Buddha Land Sutra◎Chapter Three on the Accomplishment of Disciples The Buddha further said to Shariputra: 'When Akshobhya Tathagata (Akshobhya Tathagata) preaches the Dharma, in each and every discourse, there are countless people who follow the precepts and practice, and some even attain the Arhat (Arhat) fruition. Like this, there are countless disciples gathered, as well as those who have attained the eight meditative absorptions. The number of disciples in Akshobhya Tathagata's Buddha land is beyond calculation.' The Buddha said to Shariputra: 'I do not see anyone who can hold tallies or compare to count the number of people in these assemblies. They have cast off their heavy burdens, left the prison, and are far from the sufferings of Patoli, Araloli, Abhishali, and Ayudali. Like this, Shariputra! The countless good men in these assemblies are all disciples, their wisdom is infinite and cannot be calculated, and they are on the path of practice of Srotapanna, Sakrdagamin, Anagamin, and Arhat. If someone is lazy, after attaining the Srotapanna fruition, they still need to experience seven births and deaths; during the Dharma discourse, if this person cannot be diligent, they also need to experience seven births and deaths.' 'When Akshobhya Tathagata preaches the Dharma, in the first discourse, some attain the Srotapanna fruition, in the second discourse, some attain the Sakrdagamin fruition, in the third discourse, some attain the Anagamin fruition, and in the fourth discourse, some attain the Arhat fruition. In that Buddha land, these good men are considered lazy because they did not attain the Arhat fruition in one sitting of listening to the Dharma.' 'The Srotapannas of that Buddha land no longer experience seven births and deaths up and down, they will attain Samadhi (Samadhi) by meditating in the human realm; the Srotapannas will attain the Arhat fruition there by their own majestic power; the Sakrdagamins of that Buddha land no longer return to the world, they will abandon all suffering and attain Samadhi there, the Sakrdagamins will attain the Arhat fruition there by their own majestic power; the Anagamins of that Buddha land no longer ascend to Paranirmitavasavartin, they will attain the Arhat fruition there by their own majestic power; the --------------------------------------------------------------------------------
Chinese
阿罗汉不上下，便于彼至无余泥洹界般泥洹。其刹说沙门四道，如是至令得道住。” 佛言：“舍利弗！若善男子、善女人于法自在者不复失学住、亦不失学余事，如是于不学地便般泥洹也——无所学地谓是阿罗汉地。舍利弗！是为阿閦如来、无所著、等正觉刹诸弟子学成，无有粗立在上好要处者，谓是阿閦如来刹弟子众阿罗汉也——生死已断，所作而办，所当为者以脱重担，便得所有，尽坏勤苦牢狱之事，以中正解，复知八维无禅。阿罗汉行八维无禅，舍利弗！是为阿閦如来刹弟子之善行，是为阿罗汉之功德所为福行。 “其刹以三宝为梯陛——一者、金，二者、银，三者、琉璃——从忉利天下至阎浮利地。其忉利天欲至阿閦如来所时从是梯陛下，忉利天人乐供养于天下人民，言：‘如我天上所有欲比天下人民者，天上所有大不如天下，及复有阿閦如来、无所著、等正觉也。’” 佛语舍利弗：“忉利天人乐供养天下人民，天下人若上至忉利天者便不乐供养忉利天人。所以者何？我天下佛说经，如我天下所有，于是天上无也，不如我天下所有，我天下乐供养有佛。 “忉利天见天下人民，天下人遥见忉利天宫殿，譬如此刹天下人遥见日、月、星辰殿舍。如是，舍利弗！其佛刹天下人遥见诸 现代汉语译本： ‘阿罗汉（Arahant，已证悟的圣者）不会在生死轮回中上下，他们会直接进入无余涅槃界（nirvana，彻底的解脱）而般涅槃（parinirvana，最终的涅槃）。那个佛刹（buddha-kshetra，佛的净土）宣说沙门（shramana，修行者）的四种道（marga，修行之道），如此修行直至证得道果。’ 佛陀说：‘舍利弗（Sariputra，佛陀的十大弟子之一）！如果善男子、善女人在法（dharma，佛法）中自在，他们就不会再退失所学，也不会再有其他未完成的修行，这样他们就在无学地（asaiksha-bhumi，不再需要学习的境界）般涅槃——无学地指的是阿罗汉的境界。舍利弗！这就是阿閦如来（Akshobhya，不动如来）的无所著（asakta，不执着）、等正觉（samyaksambuddha，正等觉悟）佛刹中，所有弟子修学成就的情况，他们没有粗劣的立足点，也没有执着于好的地方，这些就是阿閦如来佛刹的阿罗汉弟子——他们的生死已经断绝，该做的已经完成，所应做的已经放下重担，他们已经得到了一切，彻底摧毁了勤苦的牢狱，以中正的智慧解脱，并且知道八维无禅（ashta-vimoksha，八种解脱）。阿罗汉修行八维无禅，舍利弗！这是阿閦如来佛刹弟子们的善行，是阿罗汉的功德所成就的福行。’ ‘那个佛刹以三宝（triratna，佛、法、僧）为阶梯——第一是金，第二是银，第三是琉璃——从忉利天（Trayastrimsha，三十三天）降到阎浮利地（Jambudvipa，我们所居住的娑婆世界）。当忉利天想要去阿閦如来那里时，他们就从这个阶梯下来，忉利天的天人乐于供养天下的人民，他们说：‘我们天上所有的一切，如果和天下人民相比，天上所有的一切都远远不如天下，而且还有阿閦如来、无所著、等正觉。’ 佛陀告诉舍利弗：‘忉利天的天人乐于供养天下的人民，而天下的人如果到了忉利天，就不乐于供养忉利天的天人了。为什么呢？因为我们天下有佛陀宣说佛经，我们天下所拥有的一切，在天上是没有的，不如我们天下所拥有的，我们天下乐于供养有佛陀。’ ‘忉利天看到天下的人民，天下的人民遥望忉利天的宫殿，就像这个世界的天下人遥望太阳、月亮、星辰的宫殿一样。舍利弗！就是这样，那个佛刹的天下人遥望诸佛’
English
English version: 'Arahants (enlightened beings) do not go up and down in the cycle of birth and death; they directly enter the realm of nirvana without remainder (nirvana, complete liberation) and attain parinirvana (final nirvana). That buddha-kshetra (buddha-field) proclaims the four paths (marga, paths of practice) of shramanas (ascetics), and thus they practice until they attain the path.' The Buddha said, 'Sariputra (one of the Buddha's ten chief disciples)! If a good man or good woman is free in the Dharma (Buddhist teachings), they will not regress from what they have learned, nor will they have any other unfinished practices. Thus, they attain parinirvana in the state of no-more-learning (asaiksha-bhumi, the state where no further learning is needed)—the state of no-more-learning refers to the state of an Arahant. Sariputra! This is how all the disciples in the buddha-kshetra of Akshobhya Tathagata (the Immovable One), the unattached (asakta), the perfectly enlightened one (samyaksambuddha), achieve their learning. They have no coarse foothold, nor are they attached to good places. These are the Arahant disciples of Akshobhya Tathagata's buddha-kshetra—their cycle of birth and death is broken, what needed to be done is done, what was to be done is now free from the burden, they have obtained everything, completely destroyed the prison of diligent suffering, liberated with right wisdom, and know the eight liberations (ashta-vimoksha). Arahants practice the eight liberations, Sariputra! This is the good practice of the disciples of Akshobhya Tathagata's buddha-kshetra, and it is the meritorious practice achieved by the merits of Arahants.' 'That buddha-kshetra has the Three Jewels (triratna, Buddha, Dharma, Sangha) as its staircase—first, gold; second, silver; and third, lapis lazuli—descending from Trayastrimsha Heaven (the Heaven of the Thirty-Three Gods) to Jambudvipa (the world we live in). When the beings of Trayastrimsha Heaven wish to go to Akshobhya Tathagata, they descend from this staircase. The beings of Trayastrimsha Heaven are happy to make offerings to the people of the world, saying, 'If what we have in heaven is compared to the people of the world, everything in heaven is far inferior to the world, and there is also Akshobhya Tathagata, the unattached, the perfectly enlightened one.' The Buddha told Sariputra, 'The beings of Trayastrimsha Heaven are happy to make offerings to the people of the world, but if the people of the world go to Trayastrimsha Heaven, they are not happy to make offerings to the beings of Trayastrimsha Heaven. Why is that? Because in our world, the Buddha teaches the sutras, and everything we have in our world is not in heaven, and is inferior to what we have. Our world is happy to make offerings to the Buddha.' 'The beings of Trayastrimsha Heaven see the people of the world, and the people of the world look up at the palaces of Trayastrimsha Heaven, just as the people of this world look up at the palaces of the sun, moon, and stars. Thus, Sariputra! The people of that buddha-kshetra look up at the Buddhas.' --------------------------------------------------------------------------------
Chinese
天宫殿如是及欲行天，承佛威神所致，是为阿閦如来佛刹所有善快。” 佛复语舍利弗：“阿閦如来佛刹三千大千世界皆说法，四辈弟子满三千大千世界无空缺。阿閦佛刹弟子意不念：‘今日当于何食？今日谁当与我食？’亦不行家家乞。时到，饭食便办，满钵自然在前，即取食。食已，钵便自然去，其刹饭食如是。诸弟子不复行求衣钵也，亦不裁衣、亦不缝衣、亦不浣衣、亦不染衣、亦不作衣、亦不教人作，以佛威神所致，同共安乐自然生。 “阿閦如来不为诸弟子说罪事——如我为诸弟子说十四句法——阿閦如来不为诸弟子说如是之法。所以者何？其刹无有行恶者。 “阿閦佛不复授诸弟子戒。所以者何？其佛刹人无有短命者、亦无蔽恶人、无有秽浊劫、亦无有诸结、无有秽浊，见其刹以除诸恶、秽浊。” 佛复语舍利弗：“阿閦佛说法时，诸弟子便度于习欲。所以者何？已弃于恶道故，其刹众弟子终无有贡高、憍慢。不如此刹诸弟子于精舍行律，其刹弟子无有作是行者也。所以者何？舍利弗！用其人民善本具故，所说法、悔过各得其所。其刹不说五逆之事，一切皆断诸逆已。诸弟子不贪饮食、亦不贪衣钵、亦不贪众欲、亦不贪着也，为说善事。所以者何？用少欲知止足故。 “ 现代汉语译本：天宫殿是如此，以及想要前往天宫的人，都是承蒙佛陀的威神力所致，这就是阿閦如来（Akshobhya，不动如来）佛刹所拥有的美好和快乐。 佛陀又对舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）说：‘阿閦如来佛刹的三千大千世界都在说法，四辈弟子（比丘、比丘尼、优婆塞、优婆夷）遍满三千大千世界，没有空缺。阿閦佛刹的弟子心中不会想：‘今天我该吃什么？今天谁会给我食物？’他们也不会挨家挨户乞食。时间一到，饭食自然准备好，盛满食物的钵自然出现在面前，他们就取来食用。吃完后，钵自然消失，他们佛刹的饭食就是这样。弟子们不再需要去求衣钵，也不需要裁剪衣服、缝制衣服、洗涤衣服、染色衣服、制作衣服，也不教别人制作，都是因为佛陀的威神力所致，大家共同安乐，自然而生。 ‘阿閦如来不会为弟子们说罪过之事——就像我为弟子们说十四句法（指佛陀所说的戒律）一样——阿閦如来不会为弟子们说这样的法。这是为什么呢？因为他的佛刹没有作恶的人。 ‘阿閦佛也不再为弟子们授戒。这是为什么呢？因为他的佛刹的人没有短命的，也没有隐瞒罪恶的人，没有污秽的劫难，也没有各种烦恼，没有污秽，看到他的佛刹就能消除各种罪恶和污秽。’ 佛陀又对舍利弗说：‘阿閦佛说法时，弟子们便能超越对欲望的执着。这是为什么呢？因为他们已经舍弃了恶道，他的佛刹的弟子们最终都不会有贡高和骄慢。不像这个佛刹的弟子们在精舍中修行戒律，他的佛刹的弟子们没有做这些修行的人。这是为什么呢？舍利弗！因为那里的人民都具备善良的根本，所说的法和忏悔都能各得其所。他的佛刹不说五逆（杀父、杀母、杀阿罗汉、出佛身血、破和合僧）之事，一切都已断绝了各种逆行。弟子们不贪求饮食，也不贪求衣钵，也不贪求各种欲望，也不执着，只是为他们说善事。这是为什么呢？因为他们少欲知足。’