English
English version: Who, in the Buddha's path, can stably abide in the true Dharma? Therefore, having received this body, I take refuge in the honored Buddha. Excellent, may you please explain the meaning of today's smile. The meaning of the Dharma spoken by the Buddha is pure, for the sake of all disciples. The honored Buddha is a secure refuge, his light shines universally like the sun. It is spoken for the sake of heretical teachings, and the meaning of Pratyekabuddhas; if for those who seek Buddhahood, they should aspire to the supreme and wonderful Dharma. Holding all things, without doubt, you are the highest among the heavens. May you please explain to us, how one can attain the path of Buddhahood. This radiance, like the light of the Buddha, is pure and without defilement, able to extinguish impurities; it returns to surround the Buddha's body, entering from the crown of his head and disappearing. At that time, the Buddha said to the wise Ananda: 'Do you see that illusionist, Renxian, leaping in the void?' Ananda replied: 'I have seen it, World Honored One!' The Buddha said: 'Ananda! This son of a noble family, Renxian, after ninety-two thousand kalpas, will become a Buddha, named Pure King Tathagata (Tathagata: one of the titles of a Buddha), the Truly Enlightened One (the Truly Enlightened One: one of the virtues of a Buddha), the Perfectly Enlightened One (the Perfectly Enlightened One: the wisdom of a Buddha), Accomplished in Knowledge and Conduct (Accomplished in Knowledge and Conduct: the practice of a Buddha), the Well-Gone One (the Well-Gone One: one of the virtues of a Buddha), the Knower of the World (the Knower of the World: the wisdom of a Buddha), the Unsurpassed One (the Unsurpassed One: an honorific title for a Buddha), the Guide of the Dharma (the Guide of the Dharma: the teachings of a Buddha), the Teacher of Gods and Humans (the Teacher of Gods and Humans: an honorific title for a Buddha), called Buddha, World Honored One. His world is named Great Purity, and the kalpa is named Illusion. In the Great Purity world of Pure King Tathagata, the people are numerous, peaceful, and happy, the five grains are abundant and cheap, the land is flat and vast, without hills or valleys, the light of the sun and moon shines, all kinds of trees are used to adorn the land, filled with various fragrances, and banners are always hung. The people there have their wishes fulfilled, and they can all see the purity and adornment of the Buddha land, everything arises naturally, like the seven-jeweled palaces in the second Trayastrimsa Heaven (Trayastrimsa Heaven: the second heaven in the desire realm of Buddhism). The people there all see the peaceful and beautiful land, and those who are reborn in that Buddha land all seek the highest aspirations, aspiring to the Mahayana Dharma. Pure King Tathagata will live for ten thousand years, and after his Parinirvana (Parinirvana: the passing away of a Buddha), his teachings will remain for billions of years. Near the time of the Buddha's passing, there will be a Bodhisattva named Wencheng, and the Buddha will give him a prophecy: 'After my Parinirvana, this Bodhisattva Wencheng will become a Buddha, named Universal Attainment Tathagata (Tathagata: one of the titles of a Buddha), the Truly Enlightened One (the Truly Enlightened One: one of the virtues of a Buddha), the Perfectly Enlightened One (the Perfectly Enlightened One: the wisdom of a Buddha), Accomplished in Knowledge and Conduct (Accomplished in Knowledge and Conduct: the practice of a Buddha), the Well-Gone One (the Well-Gone One: one of the virtues of a Buddha), the Knower of the World (the Knower of the World: the wisdom of a Buddha), the Un' -------------------------------------------------------------------------------- 上士、道法御、天人师，号佛、世尊。’”
Chinese
时，族姓子仁贤从虚空下，稽首佛足，白佛言：“佛是我师，导御善道。唯世尊！我与无数亿百千人，归命等正觉及法、比丘僧。若如来本无，诸佛本无无异，其如者无坏，如者无动、如者无想念、如者无所起、如者无行、如者无二，如来本无亦复如是！我因是成就。” 于是贤者阿难问族姓子仁贤：“于如来法为何所得，乃说如来本无？今卿远离于本无事？” 答曰：“一切法皆弃离，尔乃兴如来法。于阿难意云何？如来皆了本无致等正觉，以故如来本无无坏者，我亦得之，一切人亦逮本无。唯贤者意云何？如来法为有二乎？唯阿难！法无二无二，有想者其识若干。所以者何？捐舍众想乃成佛慧。” 尔时，阿难白佛言：“唯世尊！族姓子仁贤宁当复持本所幻化，迷惑诸天人不耶？” 佛告阿难：“于是仁贤入法智慧之幻。所以者何？用明智辩才故也。” 时，世尊告族姓子仁贤：“卿宁能化或诸天世人？” 对曰：“唯然！如佛所惑化，我亦如是。所以者何？解无我者是为大行，号有人名无寿命，无有人而言有人，如来无字亦不处道场。何所法中有去没去，而说法有去来？教法无般泥洹而现泥洹法？是故世尊说平等行，便 现代汉语译本：‘最上等的导师，引导众生修行，是天人的老师，被称为佛、世尊。’ 当时，一位名叫仁贤的族姓子从虚空中下来，向佛陀的脚稽首，对佛说：‘佛是我的老师，引导我走向善道。世尊！我和无数亿百千人，都归命于等正觉（Samyak-sambuddha，意为正等觉悟）、法（Dharma，意为佛法）、比丘僧（Bhiksu-samgha，意为出家僧团）。如果如来（Tathagata，意为佛的称号）的本性是空无，诸佛的本性也与空无无异，那么这种空无的本性是不会坏灭的，是不会动摇的，是没有念想的，是没有生起的，是没有行为的，是无二的，如来的本性也是如此！我因此而成就。’ 于是，贤者阿难问族姓子仁贤：‘你从如来法中得到了什么，竟然说如来的本性是空无？现在你已经远离了空无的说法吗？’ 他回答说：‘一切法都应该舍弃，这样才能兴起如来法。阿难，你认为如何？如来完全了悟了空无的本性，才证得等正觉，因此如来的空无本性是不会坏灭的，我也得到了这种领悟，一切人也都能达到空无的境界。贤者，你认为如何？如来法是有二种吗？阿难！法是无二无别的，有分别念的人，其认识就会有所不同。为什么呢？舍弃一切分别念才能成就佛的智慧。’ 当时，阿难对佛说：‘世尊！这位族姓子仁贤难道还会继续执着他原先所幻化的东西，迷惑诸天人吗？’ 佛告诉阿难：‘这位仁贤已经进入了法智慧的幻化境界。为什么呢？因为他运用了明智的辩才。’ 这时，世尊告诉族姓子仁贤：‘你能够幻化诸天世人吗？’ 他回答说：‘是的！就像佛所幻化的一样，我也能如此。为什么呢？理解无我（Anatman，意为无我）是伟大的修行，被称为有人名而无寿命，没有人却说有人，如来没有文字，也不在道场。在什么法中有去和没去，却说有去来？教法没有般涅槃（Parinirvana，意为完全的涅槃）却示现涅槃法？所以世尊说平等行，就’
English
English version: ‘The supreme guide, the one who leads beings in practice, the teacher of gods and humans, is called Buddha, the World Honored One.’ At that time, a clansman named Renxian descended from the sky, bowed at the Buddha's feet, and said to the Buddha: ‘Buddha is my teacher, guiding me towards the path of goodness. World Honored One! I, along with countless billions of people, take refuge in Samyak-sambuddha (Perfect Enlightenment), the Dharma (Buddhist teachings), and the Bhiksu-samgha (monastic community). If the Tathagata (Buddha's title) is fundamentally non-existent, and the Buddhas are also fundamentally non-existent, then this non-existence is indestructible, unmoving, without thought, without arising, without action, and without duality, and the nature of the Tathagata is also like this! I have achieved this because of this.’ Then, the wise Ananda asked the clansman Renxian: ‘What have you gained from the Tathagata's teachings that you say the Tathagata is fundamentally non-existent? Have you now abandoned the idea of non-existence?’ He replied: ‘All dharmas (phenomena) should be abandoned, and then the Tathagata's teachings can arise. Ananda, what do you think? The Tathagata fully understood the nature of non-existence and attained Perfect Enlightenment, therefore the Tathagata's non-existence is indestructible. I have also attained this understanding, and all people can also reach the state of non-existence. Wise one, what do you think? Are there two kinds of Tathagata's teachings? Ananda! The Dharma is non-dual and without difference. Those who have discriminating thoughts will have different understandings. Why is this? Abandoning all discriminating thoughts leads to the wisdom of the Buddha.’ At that time, Ananda said to the Buddha: ‘World Honored One! Will this clansman Renxian continue to cling to his original illusions and confuse the gods and humans?’ The Buddha told Ananda: ‘This Renxian has entered the illusion of the wisdom of the Dharma. Why is this? Because he uses his intelligent eloquence.’ Then, the World Honored One said to the clansman Renxian: ‘Can you transform gods and humans?’ He replied: ‘Yes! Just as the Buddha transforms, so can I. Why is this? Understanding Anatman (no-self) is a great practice, called having a name but no life, saying there is someone when there is no one, the Tathagata has no words and is not in the Bodhimanda (place of enlightenment). In what Dharma is there going and not going, yet it is said there is coming and going? The teachings do not have Parinirvana (complete Nirvana) yet they show the Dharma of Nirvana? Therefore, the World Honored One speaks of equal practice, then’ --------------------------------------------------------------------------------
Chinese
能化惑诸天世人，为说如来功德平等。” 时，佛赞族姓子仁贤：“善哉善哉，仁贤！如卿所说，为大化惑说无音声法。” 时仁贤从佛求出家。佛告弥勒菩萨：“汝下幻士鬓发，令作沙门。”弥勒受教，即使仁贤为出家。志已还白佛言：“唯然世尊！是非菩萨形貌色像，亦非沙门。所以者何？其有菩萨成诸通慧，处于三界教化群生，是为菩萨出家也。”说是语时，五千人发无上正真道意，二百比丘漏尽意解。 尔时贤者阿难白佛言：“当何名斯经，以何奉行之？” 佛告阿难：“是经名‘授幻士仁贤决’，又名‘稍入至佛道’。”佛言：“阿难！其有菩萨欲得见佛，为一切故，当受是经持讽诵读，当旷其志为他人说。所以者何？其于是法菩萨求道，是为大乘平等经法，以故是经名曰‘稍入道义’。” 佛告阿难：“我以是经嘱累汝，心念口讽，执持经卷，若闻奉行，众恶反趣，当知其人曾见五百佛然后得佛道。” 时，族姓子仁贤白佛言：“其受是经，皆本功德。唯然世尊！我本亦学。所以者何？闻是经者，皆前善本善权，我心如是！” 佛说经已，族姓子仁贤、比丘贤者阿难，一切众会，诸天、龙、神、阿须伦、世间人民，闻经欢喜，稽首而退。 佛说幻士仁 现代汉语译本：能化解迷惑诸天和世人的困惑，为他们宣说如来功德的平等性。 当时，佛陀赞叹族姓子仁贤说：‘善哉善哉，仁贤！正如你所说，这是为那些被迷惑的人宣说无音声的法。’ 当时，仁贤向佛陀请求出家。佛陀告诉弥勒菩萨：‘你剃去这位幻士的头发，让他成为沙门。’弥勒接受教诲，立即让仁贤出家。仁贤出家后，又禀告佛陀说：‘世尊，他并非菩萨的形貌和色相，也非沙门。这是为什么呢？因为菩萨成就各种神通智慧，处于三界教化众生，这才是菩萨的出家。’当说这些话时，五千人发起了无上正真道的心意，二百位比丘漏尽了烦恼，心意解脱。 这时，贤者阿难向佛陀请示说：‘这部经应当叫什么名字，我们应当如何奉行呢？’ 佛陀告诉阿难：‘这部经名为《授幻士仁贤决》，又名《稍入至佛道》。’佛陀说：‘阿难，如果有菩萨想要见到佛，为了利益一切众生，应当接受这部经，持诵读诵，并且广阔心胸为他人宣说。这是为什么呢？因为菩萨通过这部法求道，这是大乘平等经法，因此这部经名为《稍入道义》。’ 佛陀告诉阿难：‘我将这部经嘱托给你，要用心念诵，口中讽诵，执持经卷。如果有人听闻并奉行，众恶都会反转，应当知道这个人曾经见过五百位佛，然后才能成就佛道。’ 当时，族姓子仁贤禀告佛陀说：‘凡是接受这部经的人，都是因为他们本有的功德。世尊，我本来也是学习过这些的。这是为什么呢？因为听闻这部经的人，都是因为他们过去善的根本和善的方便，我的心就是这样认为的！’ 佛陀说完这部经后，族姓子仁贤、比丘贤者阿难，以及所有在场的听众，包括诸天、龙、神、阿修罗（Asura，一种神道生物）、世间人民，听闻佛经后都非常欢喜，向佛陀顶礼后退下。 佛陀宣说了《幻士仁贤经》。
English
English version: 'Able to transform and enlighten the confused gods and people of the world, proclaiming to them the equality of the Tathagata's merits.' At that time, the Buddha praised the clansman Renxian, saying: 'Excellent, excellent, Renxian! As you have said, this is to proclaim the Dharma without sound to those who are confused.' At that time, Renxian requested to leave home from the Buddha. The Buddha told Bodhisattva Maitreya: 'Shave the hair of this illusionist and make him a Shramana (monk).' Maitreya accepted the teaching and immediately had Renxian leave home. After leaving home, Renxian reported to the Buddha, saying: 'World Honored One, he does not have the appearance and form of a Bodhisattva, nor is he a Shramana. Why is that? Because a Bodhisattva achieves various supernatural powers and wisdom, and teaches sentient beings in the three realms, this is the Bodhisattva's leaving home.' When these words were spoken, five thousand people generated the intention for the unsurpassed, true, and correct path, and two hundred Bhikkhus (monks) exhausted their afflictions and attained liberation of mind. At this time, the wise Ananda asked the Buddha: 'What should this sutra be called, and how should we practice it?' The Buddha told Ananda: 'This sutra is named “The Determination for the Illusionist Renxian,” and also named “Gradually Entering the Path to Buddhahood.”' The Buddha said: 'Ananda, if there is a Bodhisattva who wishes to see the Buddha, for the benefit of all sentient beings, they should accept this sutra, uphold it, recite it, and widely proclaim it to others. Why is that? Because Bodhisattvas seek the path through this Dharma, this is the Great Vehicle's equal Dharma, therefore this sutra is named “Gradually Entering the Meaning of the Path.”' The Buddha told Ananda: 'I entrust this sutra to you, you should recite it in your mind, chant it with your mouth, and hold onto the sutra scroll. If someone hears and practices it, all evils will be reversed, and you should know that this person has seen five hundred Buddhas before attaining Buddhahood.' At that time, the clansman Renxian reported to the Buddha, saying: 'All who accept this sutra do so because of their inherent merits. World Honored One, I have also learned these things before. Why is that? Because those who hear this sutra do so because of their past good roots and skillful means, this is what I believe!' After the Buddha finished speaking this sutra, the clansman Renxian, the wise Bhikkhu Ananda, and all those present, including the gods, dragons, spirits, Asuras, and the people of the world, were very happy upon hearing the sutra, bowed to the Buddha, and withdrew. The Buddha spoke the 'Illusionist Renxian Sutra'. --------------------------------------------------------------------------------