Chinese
、饿鬼、畜生悉为消除，寂寞无患，致最欢悦，皆诸菩萨威神所感。其菩萨众——不可称载百千亿数，无能思察计其限者——诣释迦文佛，稽首足下，绕佛三匝，住于虚空，则习此意普身三昧而为正受，因自然生七寻莲花，其色无量，则升其上结加趺坐。 于时耆年大迦叶，即从座起，偏出右肩，右膝着地，叉手赞佛，而说颂曰： “善施于欢悦， 功勋谛离垢， 十方超众人， 得寂心澹泊。 觉了诸所行， 尊为无等匹， 开道显示我， 无量不思议。 善遵行布施， 奉戒亿垓劫， 所行无等伦， 三界无所著。 忍力势无极， 其力凡有十， 难逮乐功勋， 为我断疑网。 见众生患难， 故行苦于劫， 所行不厌倦， 精进益无量。 广施无所爱， 男女及妻妾， 国土之所有， 乐施皆能惠。 已断我狐疑， 本施象马乘， 头目不逆人， 衣服亿载数。 诸所当光饰， 能仁授饮食， 常乐于布施， 故欲问安住。 截身令段段， 离垢不怀恚， 忍力舍诸慢， 愿说此意趣。 修习于空行， 意常善思惟， 施安乐功勋， 故问灭尘劳。 已断贪欲怒， 众生邪见恼， 尽愚痴瞑冥， 不乐吾我 现代汉语译本 饿鬼（preta，一种受苦的鬼魂）、畜生（tiryak，动物）的痛苦都被消除，他们寂静无忧，达到最欢喜的状态，这都是诸位菩萨的威神力量所感召的。那些菩萨们——数量多得不可计数，无法用百千亿来衡量，没有人能够思量计算他们的极限——来到释迦文佛（Sakyamuni Buddha）面前，向佛陀的足下顶礼，绕佛三圈，停留在虚空中，他们修习这种普身三昧（samadhi，一种禅定状态），进入正受（samapatti，禅定中的一种状态），于是自然生出七寻高的莲花，其颜色无量，他们就升到莲花上结跏趺坐（盘腿而坐）。 这时，年长的摩诃迦叶（Mahakasyapa，佛陀的十大弟子之一）从座位上站起来，露出右肩，右膝跪地，合掌赞叹佛陀，并以偈颂说道： ‘您善于施予欢喜，功德真实无垢，超越十方众人，内心寂静淡泊。 觉悟了一切行为，您是无与伦比的尊者，开示道路，向我显示无量不可思议的境界。 您善于遵行布施，持戒亿万劫，所行之功德无与伦比，在三界中没有任何执着。 您的忍辱力量无穷无尽，其力量有十种，难以企及的快乐功德，请为我断除疑惑。 您见到众生遭受苦难，所以历经劫数修行，所行不厌倦，精进更加无量。 您广行布施，没有丝毫吝惜，包括男女和妻妾，以及国土中的一切，都乐于施舍。 您已经断除了我的狐疑，过去布施象、马等坐骑，头目等身体部位也不吝惜，布施的衣服数以亿计。 您能仁（Muni，佛陀的称号）常施予饮食等一切所需，常乐于布施，所以想请问您安住的境界。 即使身体被截成一段段，您也离垢不怀嗔恨，以忍辱之力舍弃一切傲慢，愿您讲述此中的意趣。 您修习空性之行，心中常善于思惟，施予安乐的功德，所以请问您如何灭除尘劳（烦恼）。 您已经断除了贪欲和嗔怒，以及众生邪见的烦恼，消除了愚痴的黑暗，不执着于自我。’
English
English version The sufferings of pretas (hungry ghosts), and tiryak (animals) were all eliminated, they became peaceful and without worry, reaching the most joyful state, all of which was due to the majestic power of the Bodhisattvas. Those Bodhisattvas—their number was countless, beyond hundreds of thousands of millions, and no one could conceive or calculate their limit—came to Sakyamuni Buddha, bowed at the Buddha's feet, circumambulated the Buddha three times, and stayed in the void. They practiced this universal samadhi (a state of meditative consciousness), entering into samapatti (a state of meditative absorption), and then naturally seven-fathom-high lotuses grew, their colors immeasurable, and they ascended onto the lotuses, sitting in the lotus position. At that time, the elder Mahakasyapa (one of the Buddha's ten great disciples) rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms together, praised the Buddha, saying in verse: 'You are skilled in bestowing joy, your merits are true and without defilement, surpassing all in the ten directions, your mind is peaceful and serene. Having awakened to all actions, you are the incomparable venerable one, opening the path, revealing to me immeasurable and inconceivable realms. You are skilled in following the practice of giving, upholding precepts for billions of kalpas (eons), your actions are unparalleled, and you have no attachment in the three realms. Your power of patience is boundless, its strength is tenfold, the joy of merit is difficult to attain, please dispel my doubts. Seeing the suffering of sentient beings, you have practiced austerities for kalpas, your practice is tireless, and your diligence is immeasurable. You give generously without any attachment, including men and women, wives and concubines, and all that is in the land, you are happy to give. You have already dispelled my doubts, in the past you gave away elephants, horses, and other vehicles, you did not begrudge your head, eyes, and other body parts, and you gave away countless clothes. You, the Muni (a title of the Buddha), always provide food and drink and all that is needed, you are always happy to give, so I wish to ask about the state in which you abide. Even if your body were cut into pieces, you would be without defilement and without anger, with the power of patience you abandon all arrogance, I wish you would explain the meaning of this. You practice the path of emptiness, your mind is always skilled in contemplation, the merit of giving joy, so I ask how you extinguish the dust of labor (afflictions). You have already cut off greed and anger, and the afflictions of the wrong views of sentient beings, you have eliminated the darkness of ignorance, and you are not attached to self.' -------------------------------------------------------------------------------- 想。 弃捐诸有处， 修行百千劫， 显道之原际， 令我得自归。 慧神度彼岸， 善行所当修， 晓了吾我想， 好乐习空法， 处人无所著， 心善无所猗， 禅定无思议， 决疑舍尘垢。 往昔修习行， 施戒忍精进， 已入禅智慧， 行慈无双比。 奉德无能计， 犹如江海水， 颜色殊妙好， 愿为我救护。 其归命世尊， 离垢不弃捐， 若节节解身， 等观体无色。 尊志思道术， 悦众决疑网， 如山不可动， 安住无恋慕。 若在天行定， 不着众玉女， 在在所游居， 未曾见阴盖。 胜性无变异， 口所宣亦然， 德普如虚空， 稽首无上尊。”
Chinese
于是耆年大迦叶，以此偈赞佛已：“唯然，世尊！于今何缘有此大光明靡不遍，加复现斯殊妙难及未曾有法？” 佛告迦叶：“用为专心而问此谊？非彼声闻、诸缘觉乘之所能及，诸天世人在中迷荒将无惑乱？假使如来答此所问，一切罔然不知所趣。” 迦叶又问：“愿佛说之，多所愍伤，多所安隐、救济诸天及十方人。” 佛告迦叶：“谛听！善思！当为汝说。” 迦叶白佛：“唯诺，世尊！愿乐欲闻。” 佛告迦叶：“文殊 现代汉语译本 舍弃所有存在之处，修行百千劫， 显明真理的根源，使我得以归依。 智慧之神渡过彼岸，善行应当修习， 明了我的思想，喜好修习空性之法， 处世不执着，心善无所依赖， 禅定不可思议，决断疑惑，舍弃尘垢。 往昔修习的善行，布施、持戒、忍辱、精进， 已入禅定智慧，行慈爱无与伦比。 功德无量无法计算，犹如江河海水， 容颜殊胜美妙，愿您救护我。 我归命于世尊（佛陀的尊称），远离垢染不舍弃， 即使身体被肢解，也平等看待身体无色。 您志向思慕道术，喜悦众人，决断疑惑之网， 如山一般不可动摇，安住于无所恋慕。 即使在天界修行禅定，也不执着于众多玉女， 无论在何处游居，都未曾被阴盖（烦恼）所遮蔽。 殊胜的本性没有变异，口中所宣说的也是如此， 功德普遍如虚空，我稽首礼拜无上尊（佛陀）。’ 于是，年长的摩诃迦叶（佛陀的十大弟子之一），用这偈颂赞叹佛陀后说：‘是的，世尊！如今是什么因缘，有如此大的光明遍照一切，又显现如此殊胜美妙、前所未有的法？’ 佛陀告诉迦叶：‘你为何如此专心询问这个道理？这不是声闻（听闻佛陀教诲而修行的人）、诸缘觉乘（独自觉悟的人）所能理解的，诸天世人身处其中会迷惑荒乱，难道不会产生疑惑吗？假如如来（佛陀的自称）回答这个问题，一切人都会茫然不知所措。’ 迦叶又问：‘愿佛陀宣说，为了怜悯众生，为了安稳、救济诸天和十方之人。’ 佛陀告诉迦叶：‘仔细听！好好思考！我将为你解说。’ 迦叶对佛陀说：‘是的，世尊！我乐意听闻。’ 佛陀告诉迦叶：‘文殊（菩萨名）’
English
English version Having abandoned all places of existence, practicing for hundreds of thousands of kalpas (eons), Revealing the origin of the path, allowing me to return to myself. The wise spirit crosses the shore, good deeds should be cultivated, Understanding my thoughts, delighting in practicing the Dharma of emptiness, Living in the world without attachment, with a kind heart without reliance, Samadhi (meditative absorption) is inconceivable, resolving doubts, abandoning defilements. The good deeds practiced in the past, giving, keeping precepts, patience, diligence, Already entered into samadhi wisdom, practicing loving-kindness without equal. Merit is immeasurable and cannot be calculated, like the waters of rivers and seas, Appearance is exceptionally wonderful, may you protect me. I take refuge in the World Honored One (a title for the Buddha), away from defilement and not abandoning, Even if the body is dismembered, I will equally view the body as without form. Your aspiration is to contemplate the path, delighting the assembly, resolving the net of doubts, Like a mountain, unshakeable, abiding without attachment. Even when practicing samadhi in the heavens, not attached to the many celestial maidens, Wherever you dwell, you have never been covered by the shadow (of afflictions). The supreme nature is without change, and what is spoken is also so, Merit is as vast as space, I bow my head to the Supreme One (the Buddha).’ Then, the elder Mahakasyapa (one of the Buddha's ten great disciples), having praised the Buddha with this verse, said: ‘Yes, World Honored One! What is the cause that there is such great light that shines everywhere, and that such extraordinary and unprecedented Dharma has appeared?’ The Buddha told Kasyapa: ‘Why do you ask so intently about this principle? This is not something that Sravakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who awaken on their own) can comprehend. The gods and people of the world will be confused and bewildered, will they not have doubts? If the Tathagata (a self-reference of the Buddha) were to answer this question, everyone would be at a loss as to what to do.’ Kasyapa then asked: ‘May the Buddha explain, for the sake of compassion for all beings, for the sake of peace and salvation for the gods and people of the ten directions.’ The Buddha told Kasyapa: ‘Listen carefully! Think well! I will explain it to you.’ Kasyapa said to the Buddha: ‘Yes, World Honored One! I am eager to hear.’ The Buddha told Kasyapa: ‘Manjushri (a Bodhisattva)’ --------------------------------------------------------------------------------
Chinese
师利有三昧，名普光离垢严净，以此定意而为正受。由是之故，演其光明，照于十方亿江沙等诸佛国土靡不蒙曜。十方一一诸佛国土无数无量不可思议亿百千垓诸菩萨众，为此光明所见请召，悉来集会于斯忍界，故来亲近。诣吾目下，绕佛三匝去地七寻，于虚空中化作若干众妙莲华，身处其上。” 迦叶白佛：“因是圣旨雨斯众华，百千妓乐不鼓自鸣，一切众会现金色乎？” 佛言：“如是，迦叶！是菩萨威神之所感动。” 迦叶又白：“唯然，大圣！我永不见诸菩萨众之所在也。” 佛告迦叶：“一切声闻、缘觉之乘不堪任见。所以者何？其声闻众及缘觉乘，未曾在彼修如是像无极大哀大慈之行，现无际谊，布施、持戒、忍辱、精进、一心、智慧亦复如是，遵修志性无及菩萨。此诸菩萨已遍入诸三昧正受，各现诸身，是身像貌，声闻、缘觉所不能睹，唯有如来乃见之耳，得是定者亦能见矣！若有菩萨习此道地存在大乘，此族姓子尚不能见，况声闻、缘觉岂能睹乎？未有此谊。” 迦叶白佛：“菩萨有几事究畅斯行？用何德本逮得遍入诸身三昧？” 佛告迦叶：“菩萨有十法，而得遍入诸身三昧。何等为十？一、志性清和，所建通达，不舍一切众生之类。二、而不违远无极大哀 现代汉语译本：师利（Śrī，吉祥）菩萨有一种三昧（samādhi，禅定），名为普光离垢严净，他以这种禅定进入正受（samāpatti，正定）。因此，他放出光明，照耀十方如恒河沙数般多的诸佛国土，无不被光芒照耀。十方每一个佛土中，无数无量不可思议的亿百千垓（gāi，极大的数量单位）菩萨众，被这光明所见而受到请召，都来到这个娑婆世界，前来亲近。他们来到我的眼前，绕佛三匝，离地七寻（xún，古代长度单位），在虚空中化作各种美妙的莲花，身体坐在莲花之上。 迦叶（Kāśyapa，佛陀十大弟子之一）问佛：‘因为圣旨而降下这些众多的花朵，百千种乐器不敲自鸣，一切大众都显现金色吗？’ 佛说：‘是的，迦叶！这是菩萨威神的力量所感动的。’ 迦叶又问：‘是的，大圣！我始终没有见到诸菩萨众在哪里。’ 佛告诉迦叶：‘一切声闻（śrāvaka，听闻佛法而修行的人）、缘觉（pratyekabuddha，独自悟道的人）的乘（yāna，教法）都不能够见到他们。这是为什么呢？因为那些声闻众和缘觉乘，从未修习过像这样无极大哀大慈的修行，展现无边的义理，布施、持戒、忍辱、精进、一心、智慧也是如此，他们所遵行的志向和菩萨无法相比。这些菩萨已经普遍进入各种三昧正受，各自显现各种身形，这些身形相貌，声闻、缘觉是无法看到的，只有如来（tathāgata，佛的称号）才能看到，得到这种禅定的人也能看到！如果有菩萨修习这种道地，存在于大乘（mahāyāna，佛教的宗派），这种族姓的子弟尚且不能见到，更何况声闻、缘觉怎么能看到呢？没有这样的道理。’ 迦叶问佛：‘菩萨要具备哪些条件才能彻底通达这种修行？用什么德行根本才能获得普遍进入各种身形的三昧？’ 佛告诉迦叶：‘菩萨有十种法，才能获得普遍进入各种身形的三昧。是哪十种呢？一、志向清净平和，所建立的通达，不舍弃一切众生的种类。二、不远离无极大哀。’