English
English version: Śrī (auspicious) has a samādhi (meditative absorption) called Universal Light, Immaculate Purity, and Adornment, and with this samādhi, he enters into right reception (samāpatti). Because of this, he emits light, illuminating the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, and all are illuminated by the radiance. In each of the Buddha lands in the ten directions, countless, immeasurable, inconceivable billions of hundreds of thousands of gāi (an extremely large unit of quantity) of bodhisattvas, having been seen and summoned by this light, all come to this Saha world to draw near. They come before my eyes, circumambulate the Buddha three times, rise seven xún (an ancient unit of length) above the ground, and in the empty space, transform into various wondrous lotus flowers, their bodies seated upon them. Kāśyapa (one of the Buddha's ten great disciples) asked the Buddha, 'Because of the holy decree, these many flowers rain down, and hundreds of thousands of musical instruments play without being struck, and all the assemblies appear golden?' The Buddha said, 'Yes, Kāśyapa! This is moved by the majestic power of the bodhisattvas.' Kāśyapa then asked, 'Yes, Great Sage! I have never seen where the bodhisattvas are.' The Buddha told Kāśyapa, 'All śrāvakas (hearers of the Dharma) and pratyekabuddhas (solitary realizers) are incapable of seeing them. Why is that? Because those śrāvakas and pratyekabuddhas have never cultivated such practices of boundless great compassion and great kindness, manifesting boundless meanings. Giving, upholding precepts, patience, diligence, one-pointedness, and wisdom are also like this. Their aspirations and nature of practice are incomparable to those of bodhisattvas. These bodhisattvas have already universally entered various samādhi right receptions, each manifesting various forms. These forms and appearances cannot be seen by śrāvakas and pratyekabuddhas. Only the tathāgata (the Buddha) can see them, and those who have attained this samādhi can also see them! If there are bodhisattvas who practice this path and exist in the mahāyāna (the Great Vehicle), even the sons of such families cannot see them, let alone śrāvakas and pratyekabuddhas? There is no such reason.' Kāśyapa asked the Buddha, 'What conditions must bodhisattvas possess to thoroughly understand this practice? What virtuous foundation do they use to attain the samādhi of universally entering various forms?' The Buddha told Kāśyapa, 'Bodhisattvas have ten dharmas (qualities) to attain the samādhi of universally entering various forms. What are these ten? First, their aspirations are pure and peaceful, their establishment is thorough, and they do not abandon any kind of sentient beings. Second, they do not stray far from boundless great compassion.' --------------------------------------------------------------------------------
Chinese
。三、常悉晓了众想之着，宣诸佛法性不卒暴。四、若有所讲，不念轻慢，不演声闻、缘觉地缺，不慕彼学，志于大乘。五、一切所有施而不吝，放舍所爱贪身寿命，何况余事无益己者。六、将护无量生死之难，心不怀念汲汲懈倦。七、所修布施、持戒、忍辱、精进、一心、智慧无限，欲具足此诸度无极。八、于度无极亦无妄想。九、我当劝立一切众生令存佛法，然后乃诣坐佛树下。十、又计佛道无有众生。是为十法，菩萨所行逮得遍入诸身三昧。” 迦叶白佛：“至未曾有，一切声闻诸缘觉乘，所未能发一心行也！假使众生一切皆住阿罗汉地，尚不能及，况当逮知诸佛法，名此三昧乎？安能正受，未之有也？” 迦叶复白：“愿乐欲见此诸菩萨。所以者何？若得亲睹如此像类诸正士等，为大欣庆。” 佛告迦叶：“且默，须待！文殊今来当从三昧起诸菩萨等，然后汝身乃得见之。于今，迦叶！假使兴设百千方便三昧思求此诸菩萨，不能知处所可游居威仪礼节也。” 于时迦叶，闻说此谊，寻承佛威神，因己神足专惟定力，入二万定而为正受，复更兴志，欲得见此诸菩萨所行礼仪，为何等类，永不能见所可游居，不知进退往来周旋住立经行，何所讲说、何所开化度众生耶！冥然不睹。从三昧 现代汉语译本 三、经常清楚地了解众生的执着，宣讲诸佛的法性时不急躁。四、如果有所讲说，不应轻视怠慢，不宣扬声闻、缘觉的不足之处，不羡慕他们的学问，应立志于大乘。五、对于一切所有都慷慨布施而不吝啬，放下所爱的贪恋身体和寿命，更何况是那些对自己无益的事情。六、守护无量生死轮回的艰难，心中不应怀有急切和懈怠。七、所修的布施、持戒、忍辱、精进、禅定、智慧都是无限的，想要圆满这些度无极的修行。八、对于度无极的修行也不应有妄想。九、我应当劝导一切众生安住于佛法，然后才到菩提树下成佛。十、又认为佛道中没有众生。这就是菩萨所修行的十种法，能够达到遍入一切身的三昧境界。 迦叶（佛陀十大弟子之一）对佛说：‘真是前所未有啊！一切声闻和缘觉乘的修行者，都不能发起这样的专一修行之心！即使一切众生都安住在阿罗汉的境界，也无法达到这种境界，更何况是了解诸佛的法，并称之为三昧呢？如何能够真正领受，这是不可能的！’ 迦叶又说：‘我非常希望能够见到这些菩萨。为什么呢？如果能够亲眼见到如此像类的正士们，那将是极大的欣慰和庆幸。’ 佛告诉迦叶：‘先安静，等待一下！文殊（文殊菩萨）现在将从三昧中唤起这些菩萨，然后你才能见到他们。现在，迦叶！即使你运用百千种方便三昧来思索寻找这些菩萨，也无法知道他们所处的地方、所居住的威仪礼节。’ 当时，迦叶听到这些话，随即承蒙佛的威神之力，凭借自己的神通和禅定之力，进入了二万种禅定，并以此为正受。他又生起愿望，想要见到这些菩萨的修行礼仪，是何等种类，但始终无法见到他们所处的地方，不知道他们的进退往来、周旋住立、经行，以及他们所讲说、所开化度众生的内容。一片茫然，什么也看不到。从三昧中
English
English version 3. Always be clearly aware of the attachments of beings, and proclaim the Dharma nature of all Buddhas without haste. 4. If there is something to be spoken, do not be contemptuous or negligent, do not proclaim the shortcomings of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), do not admire their learning, but aspire to the Mahāyāna (Great Vehicle). 5. Give away all possessions without stinginess, relinquish the attachment to the beloved body and life, let alone those things that are of no benefit to oneself. 6. Protect against the difficulties of countless cycles of birth and death, and do not harbor impatience or laziness in the mind. 7. The practice of giving, morality, patience, diligence, concentration, and wisdom are limitless, desiring to perfect these perfections without limit. 8. There should be no delusion regarding the perfections without limit. 9. I shall encourage all beings to abide in the Buddha Dharma, and then I shall attain Buddhahood under the Bodhi tree. 10. Furthermore, consider that in the Buddha path there are no beings. These are the ten practices of a Bodhisattva, which enable one to attain the Samadhi (meditative absorption) of pervading all bodies. Kāśyapa (one of the ten major disciples of the Buddha) said to the Buddha, ‘This is unprecedented! All Śrāvakas and Pratyekabuddhas are unable to generate such a single-minded practice! Even if all beings were to abide in the state of Arhats (worthy ones), they would not be able to reach this state, let alone understand the Dharma of all Buddhas and call it Samadhi? How can one truly receive it? It is impossible!’ Kāśyapa further said, ‘I very much wish to see these Bodhisattvas. Why? If I could personally witness such noble beings, it would be a great joy and rejoicing.’ The Buddha told Kāśyapa, ‘Be silent for now, and wait! Mañjuśrī (Mañjuśrī Bodhisattva) will now awaken these Bodhisattvas from Samadhi, and then you will be able to see them. Now, Kāśyapa! Even if you were to use hundreds of thousands of expedient Samadhis to contemplate and seek these Bodhisattvas, you would not be able to know their location, their dwelling, or their dignified conduct.’ At that time, Kāśyapa, upon hearing these words, immediately received the Buddha's divine power, and relying on his own supernatural powers and meditative concentration, entered into twenty thousand Samadhis, and took this as his proper reception. He then arose with the desire to see the practices and conduct of these Bodhisattvas, what kind they were, but he was still unable to see their location, not knowing their comings and goings, their movements, their standing, their walking, and what they were speaking, what they were teaching, and how they were liberating beings. He was completely in the dark, seeing nothing. From Samadhi --------------------------------------------------------------------------------
Chinese
起，复前白佛：“难及世尊！甚可惊怪。吾时向者入二万定而为正受，求诸菩萨，不知所存。未成普智诸通之慧，何能逮得如斯寂然三昧定意，甫当获致无上正真最正觉乎？若族姓子、族姓女，谁见此变不发无上正真道心？唯，天中天！若有菩萨求此通入诸身三昧，被戒德铠以誓自誓，心不当远斯三昧定。” 佛告迦叶：“如是，如是！如汝所云。此三昧者，非诸声闻、缘觉乘地所能及者，况余凡夫众生类耶？” 于是贤者舍利弗心自念言：“如来所叹，于众智中称吾为最尊，我宁可求此诸菩萨所游居处为何如乎？” 时舍利弗入三万三昧而为正受，察诸菩萨为何所在，都不能见亦不能知影响形像，其所瑞应为何等貌。 尊者须菩提心自念言：“我宁可复求诸菩萨住在何所？”以三昧力承佛圣旨，入四万定奉修正受，欲得见之而不能睹，不知进退往来经行坐立所在。 时须菩提从三昧起，前到佛所，投身足下而自白言：“如来叹我行空第一，尚不能逮斯三昧定，政使三千世界成为大鼓，有丈夫来，力势甚大，取须弥山；我三昧定而住其前，举须弥山以挝大鼓，一劫不休，不能乱之令心微动。我神通行空，巍巍若兹。鼓声极高，彻闻十方，一劫不懈，尚无所动，声不向耳，岂当令吾从三 现代汉语译本：迦叶再次向佛禀告说：‘世尊，这真是难以置信，太令人惊奇了！我刚才进入二万种禅定，处于正受状态，想要寻找诸位菩萨，却不知道他们身在何处。我尚未成就普遍智慧和各种神通的智慧，怎么能够达到如此寂静的三昧禅定，并最终获得无上正真最正觉呢？如果善男子、善女人，谁见到这种变化而不发起无上正真道心呢？唯有天中之天！如果有菩萨想要通过这种神通进入诸身三昧，就应该披上戒德的铠甲，发誓自我约束，内心不应该远离这种三昧禅定。’ 佛告诉迦叶：‘是这样的，是这样的！正如你所说。这种三昧，不是那些声闻、缘觉乘的境界所能达到的，更何况是其余的凡夫众生呢？’ 这时，贤者舍利弗心中想：‘如来在众智之中称赞我为最尊，我应该去探求这些菩萨所居住的地方究竟是怎样的。’ 于是，舍利弗进入三万种三昧，处于正受状态，观察诸位菩萨身在何处，却都不能见到，也不能知道他们的影响形像，以及他们所显现的瑞应是什么样子。 尊者须菩提心中想：‘我应该再去探求诸位菩萨住在哪里？’他凭借三昧的力量，秉承佛的圣旨，进入四万种禅定，奉行修正受，想要见到他们却不能看到，不知道他们前进、后退、往来、经行、坐立在何处。 这时，须菩提从三昧中起身，来到佛的面前，跪拜在佛的脚下，禀告说：‘如来称赞我行空第一，尚且不能达到这种三昧禅定，即使三千大千世界变成一个大鼓，有一个力大无比的丈夫，拿起须弥山（佛教中的宇宙中心）来，我以三昧禅定安住在他面前，他举起须弥山敲击大鼓，即使敲击一劫也不停止，也不能扰乱我的心，使它稍微动摇。我的神通能够行空，如此巍峨。鼓声极其高亢，响彻十方，即使敲击一劫也不懈怠，尚且不能使我动摇，声音不能进入我的耳朵，怎么能让我从三昧中出来呢？’
English
English version: Then Kāśyapa spoke to the Buddha again, saying, ‘World Honored One, this is truly unbelievable and astonishing! Just now, I entered twenty thousand samādhis and was in a state of right reception, seeking the Bodhisattvas, but I did not know where they were. I have not yet attained the wisdom of universal knowledge and various supernormal powers, how could I possibly reach such a tranquil samādhi and ultimately attain the unsurpassed, true, and most perfect enlightenment? If a son or daughter of a good family sees this transformation, who would not generate the unsurpassed, true aspiration for enlightenment? Only the Teacher of Gods and Humans! If a Bodhisattva wishes to enter the samādhi of all bodies through this supernormal power, they should put on the armor of moral precepts, vow to restrain themselves, and their minds should not be far from this samādhi.’ The Buddha told Kāśyapa, ‘It is so, it is so! Just as you have said. This samādhi is not something that those of the Śrāvaka or Pratyekabuddha vehicles can reach, let alone ordinary sentient beings.’ At this time, the worthy Śāriputra thought to himself, ‘The Tathāgata praises me as the most honored among all those with wisdom. I should investigate what the places where these Bodhisattvas dwell are like.’ Then, Śāriputra entered thirty thousand samādhis and was in a state of right reception, observing where the Bodhisattvas were, but he could not see them, nor could he know their influence or form, or what kind of auspicious signs they manifested. The venerable Subhūti thought to himself, ‘I should also investigate where the Bodhisattvas dwell.’ With the power of samādhi, receiving the Buddha’s holy command, he entered forty thousand samādhis, practicing right reception, wanting to see them but could not, not knowing where they were going forward, retreating, coming and going, walking, or sitting. Then, Subhūti arose from samādhi, went before the Buddha, prostrated himself at the Buddha’s feet, and reported, ‘The Tathāgata praises me as the foremost in practicing emptiness, yet I cannot reach this samādhi. Even if the three thousand great thousand worlds were to become a great drum, and a man of great strength were to take Mount Sumeru (the center of the Buddhist universe), and I were to abide in samādhi before him, and he were to lift Mount Sumeru to strike the great drum, even if he were to strike it for a kalpa without stopping, he could not disturb my mind, not even slightly. My supernormal power can travel through emptiness, so majestic. The sound of the drum is extremely loud, resounding throughout the ten directions, and even if it were to continue for a kalpa without ceasing, it still could not move me, the sound would not enter my ears, how could it possibly make me come out of samādhi?’ --------------------------------------------------------------------------------