Chinese
于时王舍城中无央数众，闻此叹颂劝训之音，莫不欣悦皆发道心，各赍众华诸杂妙香，幢幡宝盖伎乐百千，出城迎佛，稽首足下退从佛后。世尊入城足蹈门阃，地则寻时六反震动，箜篌乐器不鼓自鸣，妇女珠环相𢾛作声，天雨华香其下纷纷，盲视聋听、哑言跛行、病愈狂正、拘躄得伸，诸被毒螫毒螫不行，裸者得衣贫者得财，飞鸟走兽相和悲鸣。当尔之时，众生慈心无淫怒痴，灭除贡高猜恚恨疑，和悦相向如父如母，如兄如弟如身如子，各各欣喜而叹颂曰： “人中之上如月盛满， 为正导师丈夫师子。 世尊入城利益众生， 普安一切盲聋视听， 饥饱寒温乱者得定， 贫者得富狂邪得正。 诸天在上散雨华香， 作众伎乐以为供养。 众生慈心无三毒名， 下心悦意除憍慢情， 如父如母如弟如兄， 如身如子心同意并。 世尊法泽等润十方， 天人群类解无希望， 功勋如是所现难量， 十方威德班宣三藏。” 于时城中，有贵姓子名弃恶，遥睹世尊行步正齐，容仪端正威神光曜，诸根寂定恬淡玄默，和雅其性如水澄渟，中表清净犹猛师子兽中之王，如日初出照于朝阳，譬月盛满众星中明，佛在大众巍巍堂堂，相好昞着汪汪洋洋，心怀欣悦敬进迎佛， 现代汉语译本 ‘难值’（难以遇到）。 当时，王舍城（Rājagṛha）中有无数的民众，听到这赞叹劝勉的声音，没有不欢喜并生起道心的，各自拿着各种鲜花和美妙的香，以及幢幡宝盖和成百上千的乐器，出城迎接佛陀，顶礼佛足后退到佛陀身后。世尊进入城门，脚刚踏过门槛，大地立刻六次震动，箜篌等乐器不敲自鸣，妇女的珠环互相碰撞发出声响，天空中降下花雨和香，纷纷扬扬。盲人能看见，聋子能听见，哑巴能说话，跛子能行走，病人痊愈，疯癫者恢复正常，拘挛的人得以伸展，被毒物螫咬的人不再受毒害，裸体的人得到衣服，贫穷的人得到财富，飞鸟走兽互相和鸣。那时，众生都怀有慈悲心，没有淫欲、嗔怒和愚痴，消除了贡高我慢、猜忌、怨恨和怀疑，和睦相处，如同父子、兄弟姐妹，如同自己的身体和孩子一样，各自欢喜地赞叹道： ‘人中之尊如同满月，是真正的导师，大丈夫中的狮子。世尊进入城中利益众生，普遍使盲人能看见，聋子能听见，饥饿者得饱，寒冷者得暖，混乱者得定，贫穷者得富，邪恶者得正。诸天在空中散下花雨和香，演奏各种乐器作为供养。众生怀有慈悲心，没有贪嗔痴三毒，谦卑喜悦，消除骄慢之情，如同父子、兄弟姐妹，如同自己的身体和孩子一样，心意一致。世尊的法泽平等滋润十方，天人等众生都解脱了无望的困境，功德如此，所展现的难以衡量，十方威德宣扬三藏（Tripiṭaka）。’ 当时，城中有一位贵族子弟，名叫弃恶（Tyajya），远远看到世尊行走时步伐端正，容貌端庄，威严神圣，光芒四射，诸根寂静，恬淡玄默，性情温和，如同澄澈的静水，内外清净，如同猛狮是兽中之王，如同初升的太阳照耀着朝阳，如同满月在众星中最为明亮，佛陀在大众中巍峨庄严，相好光明，心怀喜悦，恭敬地迎向佛陀。
English
English version 'Difficult to encounter'. At that time, in the city of Rājagṛha, countless people, hearing these words of praise and exhortation, were all delighted and generated the aspiration for enlightenment. Each brought various flowers and exquisite incense, as well as banners, canopies, and hundreds and thousands of musical instruments, and went out of the city to greet the Buddha. They bowed at his feet and then retreated behind him. When the World Honored One entered the city gate, his foot just stepping over the threshold, the earth immediately shook six times. Musical instruments like the konghou played without being struck, women's pearl rings clinked together, and heavenly flowers and incense rained down, scattering everywhere. The blind could see, the deaf could hear, the mute could speak, the lame could walk, the sick were healed, the insane became sane, the crippled could stretch, those stung by poison were no longer harmed, the naked received clothing, the poor received wealth, and birds and beasts sang in harmony. At that time, all beings had compassionate hearts, free from lust, anger, and ignorance. They eliminated arrogance, suspicion, resentment, and doubt, and lived in harmony, like fathers and sons, brothers and sisters, like one's own body and children. Each joyfully praised, saying: 'The most honored among humans is like the full moon, a true guide, a lion among great men. The World Honored One enters the city to benefit all beings, universally enabling the blind to see, the deaf to hear, the hungry to be full, the cold to be warm, the confused to find stability, the poor to become rich, and the wicked to become righteous. The gods in the sky scatter flowers and incense, playing various musical instruments as offerings. All beings have compassionate hearts, free from the three poisons of greed, hatred, and delusion. They are humble and joyful, eliminating arrogance, like fathers and sons, brothers and sisters, like one's own body and children, with one mind and purpose. The World Honored One's Dharma rain equally nourishes the ten directions, liberating beings such as gods and humans from hopelessness. Such is his merit, immeasurable in its manifestation. The ten directions proclaim the three baskets of teachings (Tripiṭaka).' At that time, in the city, there was a noble son named Tyajya, who, from afar, saw the World Honored One walking with upright steps, his appearance dignified, his majestic presence radiant, his senses tranquil, serene and silent, his nature gentle, like clear still water, pure inside and out, like a fierce lion, the king of beasts, like the rising sun illuminating the morning, like the full moon shining brightly among the stars. The Buddha was majestic and dignified among the assembly, his features radiant and vast. With a joyful heart, he respectfully went to greet the Buddha. --------------------------------------------------------------------------------
Chinese
稽首足下右绕三匝，叉手自归长跪白佛：“愿闻菩萨为行几法，疾逮正真为最正觉，从心辄成严净佛国？唯垂愍哀分别具说。” 佛言：“善哉！弃恶菩萨！乃问如来严净之德，是诸菩萨众行殊特。谛听！谛受！善思仪则。” 弃恶菩萨一切众会，莫不喜踊一心恭肃，皆前礼佛受教而听。 佛言：“菩萨有一法行，疾成正真为最正觉，从心辄成严净佛国。何谓为一？心常哀愍济度众生，兴发至真仁和道心。何谓至真仁和道心？曰，以发道心不行诸法。何所不行？曰，不行三垢家业诸利，志存出家不猗众养，从心本愿常崇斯法。何谓出家所崇法行？曰，修正真行奉一切法。何谓正真一切之法？曰，分别晓了阴种诸入。何谓阴种？何所晓了？曰，有为无为法皆是五阴，解阴如幻所著，名为知阴本空，是谓晓了幻法本寂。从对而有剖判，本末不见，有二不见，无念亦无望想，此乃专修奉行出家，成菩萨行不舍众生。所以者何？能自调已畅达诸法，尔乃习辩为诸法众生，不得众生亦无诸法。” 佛言：“族姓子！是为菩萨一法之行，疾逮正真为最正觉，从心辄成严净佛国。” 弃恶菩萨闻佛所说欣悦踊跃，即便逮得不起法忍，身升虚空去地七仞。彼时众中睹斯变化，有二千人发无上正真道意， 现代汉语译本 我稽首礼拜佛的足下，右绕三匝，合掌恭敬，长跪禀告佛陀：‘愿听闻菩萨修行哪些法，能迅速达到正真、最正觉的境界，并且能随心所欲地成就庄严清净的佛国？唯愿您慈悲怜悯，详细地为我们解说。’ 佛陀说：‘很好！弃恶菩萨！你问的是如来庄严清净的功德，这是诸位菩萨修行中特别殊胜的。仔细听！认真领受！好好思考其中的法则。’ 弃恶菩萨和所有在场的听众，无不欢喜踊跃，一心恭敬肃穆，都向前礼拜佛陀，接受教诲并认真听讲。 佛陀说：‘菩萨有一种修行方法，能迅速成就正真、最正觉的境界，并且能随心所欲地成就庄严清净的佛国。这一法是什么呢？就是心中常怀慈悲，救度众生，发起至真仁和的道心。什么是至真仁和的道心呢？就是发了道心之后，不执着于任何法。不执着于什么呢？就是不执着于三垢（贪、嗔、痴）的世俗家业和各种利益，立志出家，不依赖世俗的供养，从内心本愿出发，常常崇尚这种修行方法。什么是出家所崇尚的修行方法呢？就是修正真之行，奉行一切法。什么是正真的一切法呢？就是分别明了五阴、十二入等。什么是五阴？如何明了？就是有为法和无为法都属于五阴，理解五阴如幻，不执着于五阴，就叫做知道五阴的本性是空，这就是明了幻法本性寂静。从相对而有分别，本末都不可见，有二种不可见，既没有念头也没有妄想，这才是专心修行出家，成就菩萨的修行，不舍弃众生。为什么呢？因为能自我调伏，通达一切法，然后才能善于辩才，为一切众生说法，既不执着于众生，也不执着于诸法。’ 佛陀说：‘善男子！这就是菩萨一法之行，能迅速达到正真、最正觉的境界，并且能随心所欲地成就庄严清净的佛国。’ 弃恶菩萨听闻佛陀所说，欢喜踊跃，当下就获得了不起法忍，身体升到虚空中，离地七仞（古代长度单位）。当时在场的听众看到这种变化，有两千人发起了无上正真道心。
English
English version I bow my head to the Buddha's feet, circumambulate three times to the right, clasp my hands respectfully, kneel and report to the Buddha: 'I wish to hear which practices a Bodhisattva undertakes to quickly attain true and perfect enlightenment, and to effortlessly create a pure and adorned Buddha-land? I beseech you to have compassion and explain in detail.' The Buddha said: 'Excellent! Abandoning Evil Bodhisattva! You ask about the Tathagata's virtues of adornment and purity, which are particularly outstanding among the practices of all Bodhisattvas. Listen carefully! Receive attentively! Reflect well on the principles.' Abandoning Evil Bodhisattva and all those present were filled with joy and reverence, with one mind respectfully bowing to the Buddha, accepting the teachings and listening attentively. The Buddha said: 'There is one practice of a Bodhisattva that quickly leads to true and perfect enlightenment, and allows one to effortlessly create a pure and adorned Buddha-land. What is this one practice? It is to always have compassion in one's heart, to liberate sentient beings, and to arouse the mind of true benevolence and harmony. What is the mind of true benevolence and harmony? It is to arouse the Bodhi mind and not cling to any dharma. What is it not to cling to? It is not to cling to the worldly affairs and benefits of the three poisons (greed, hatred, and delusion), to aspire to leave home, not to rely on worldly support, and to always uphold this practice from one's original aspiration. What is the practice upheld by those who have left home? It is to cultivate true practice and to uphold all dharmas. What are the true dharmas? It is to clearly understand the skandhas, the sense bases, and the elements. What are the skandhas? How are they understood? Both conditioned and unconditioned dharmas belong to the five skandhas. Understanding the skandhas as illusory, not clinging to them, is called knowing the emptiness of the skandhas. This is understanding the fundamental stillness of illusory dharmas. From the relative arises discrimination, the beginning and end are not seen, there are two kinds of non-seeing, there is neither thought nor expectation. This is to wholeheartedly practice leaving home, to accomplish the Bodhisattva's practice without abandoning sentient beings. Why is this so? Because one can tame oneself and understand all dharmas, and then be skilled in eloquence to teach all sentient beings, without clinging to sentient beings or to dharmas.' The Buddha said: 'Good son! This is the one practice of a Bodhisattva that quickly leads to true and perfect enlightenment, and allows one to effortlessly create a pure and adorned Buddha-land.' Abandoning Evil Bodhisattva, hearing what the Buddha said, was filled with joy and immediately attained the forbearance of non-arising dharmas, and his body rose into the sky, seven ren (an ancient unit of length) above the ground. At that time, among the assembly, seeing this transformation, two thousand people aroused the unsurpassed mind of true enlightenment. -------------------------------------------------------------------------------- 万四千天人远尘离垢诸法眼净。
Chinese
时佛因笑，无数光色从其口出，照于十方无量世界，还绕佛三匝从顶上入。贤者阿难即从坐起，偏袒右肩长跪叉手，以偈赞佛： “游于诸法度无极， 最胜至真导以力， 皆了众生化上智， 唯愿宣现是笑义。 十力已达往过世， 愍哀亦畅将来业， 悉明现在十方事， 今用何故显笑意？ 解于众生之所行， 今如师子睹诸心， 其智慧明无等侣， 唯宣众人调法御。 诸天亿垓普来集， 咸共叉手礼至圣， 愿演第一妙光音， 无数众会观法器。 “其慧度无极， 世俗无畴匹， 皆知一切人， 善恶行所趣。 至仁今所笑， 愿为分别义， 当决众疑网， 普宣最尊法。 今诸会大众， 巨亿百千载， 以法故云集， 诸比丘默然。 加敬修供养， 百千伎乐音， 奉行靖心听， 唯愿决众疑。” 佛告阿难：“汝乃见此弃恶菩萨住空中不？” 对曰：“已见。” 佛言：“阿难！是弃恶菩萨，却后六百二十万劫当成为佛，号曰寂化音如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，为佛、世尊，世界名安隐，劫名离音。其国比如阿閦如来妙乐世界， 现代汉语译本 一万四千天人远离尘垢，获得了清净的法眼（诸法实相的智慧之眼）。 这时，佛陀因为微笑，无数光芒从他的口中发出，照耀十方无量世界，然后环绕佛陀三圈，从头顶进入。贤者阿难立刻从座位上起身，袒露右肩，长跪合掌，用偈颂赞美佛陀： ‘您在诸法中游刃有余，度化众生到达彼岸，是至高无上的真理的引导者，以力量引导众生。 您完全了解众生的根性，以智慧教化他们，唯愿您宣说这微笑的含义。 您已经通达过去世的十力（佛陀的十种力量），慈悲地阐明未来世的因果， 完全明了现在十方世界的一切，今天为何要显现微笑的含义呢？ 您了解众生的行为，现在如同狮子一样洞察众生的心念， 您的智慧光明无比，无人能及，唯愿您为众人宣说调伏的法门。 无数的天人普遍前来集会，都合掌向至圣的佛陀致敬， 愿您演说第一微妙的法音，无数的众会都在观察接受佛法的器皿。 您的智慧度量无边，世俗之中无人能与您相比， 您完全了解一切众生的善恶行为和去向。 至仁的佛陀今天微笑，愿您为我们分别解释其中的含义， 应当决断众人的疑惑，普遍宣说最尊贵的佛法。 今天，所有集会的大众，数量达到巨亿百千， 因为佛法的缘故聚集在这里，所有的比丘都默然不语。 他们恭敬地修持供养，演奏百千种乐器的声音， 奉行正道，静心聆听，唯愿您决断众人的疑惑。’ 佛陀告诉阿难：‘你看见那位舍弃恶行的菩萨住在空中吗？’ 阿难回答说：‘已经看见了。’ 佛陀说：‘阿难！这位舍弃恶行的菩萨，在六百二十万劫之后将会成佛，佛号为寂化音如来（Tathagata）、至真（Arhat）、等正觉（Samyaksambuddha）、明行成为（Vidyacharana-sampanna）、善逝（Sugata）、世间解（Lokavid）、无上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta deva-manushyanam）、天人师（Buddha Bhagavan），为佛、世尊，世界名为安隐，劫名为离音。他的国土如同阿閦如来（Akshobhya）的妙乐世界，