English
English version 'The forty-fourth vow: When I attain Buddhahood, my voice will be clear and resonant, and my preaching of the Dharma will be no different from that of all Buddhas. If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-fifth vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and all attain the Samadhi of Pure Liberation; while abiding in this Samadhi, in a single thought, they will be able to make offerings to inconceivable Buddhas without losing their concentration. If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-sixth vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and all attain the Samadhi of Universal Equality; until they attain Buddhahood, they will always see countless inconceivable Buddhas. If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-seventh vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and immediately reach the stage of non-retrogression (never falling back to the state of ordinary beings). If this vow is not fulfilled, may I not attain Buddhahood.' 'The forty-eighth vow: When I attain Buddhahood, may all Bodhisattvas in other worlds, upon hearing my name, take refuge and diligently practice, and immediately attain the First Patience, the Second Patience, and the Third Dharma Patience (three levels of patience and understanding of the Dharma), and never regress from the teachings of all Buddhas. If this vow is not fulfilled, may I not attain Buddhahood.' The seventh section of verses after the vows The Buddha said: 'At that time, the Bhikshu Dharmakara (the previous life of Sakyamuni Buddha), after making these vows, further spoke these verses:' 'Now before the Buddha, I make a sincere vow; If I obtain a body with the ten powers of a Buddha, my majestic virtue will be unsurpassed. I will also become a great king, wealthy and free; Constantly giving away various treasures, benefiting and bringing joy to the poor and suffering, So that all sentient beings, will be free from worry and distress for a long time, Generating various roots of goodness, and nurturing the fruit of Bodhi. When I attain Buddhahood, my name will surpass the ten directions; Humans and gods will joyfully hear it, and come to be born in my Buddha-land. I will use the light of wisdom, to widely illuminate boundless worlds; Eliminating the darkness of greed, hatred, and afflictions of all sentient beings.' -------------------------------------------------------------------------------- 。 地狱、鬼、畜生， 亦生我刹中， 一切来生者， 修习清净行； 如佛金色身， 妙相悉圆满， 还以大慈心， 普济诸沉溺。 我于未来世， 当作天人师， 百亿世界中， 说法师子吼； 一切闻音者， 解悟复圆明。 又如过去佛， 所生慈愍行； 度脱诸有情， 已无量无边； 我行亦如斯， 咸使登觉岸。 此愿若克果， 大千应震动； 虚空诸天神， 必雨珍妙华。’” 初修善行分第八
Chinese
佛言：“尔时法藏比丘，于彼佛所，诸天魔梵龙神八部大众之中，发斯弘誓。应时大地震动，天雨妙华以散其上。空中赞言：‘决定成佛。’于是法藏住真实慧，勇猛精进，修习无量功德，以庄严其国；是故入三摩地，历大阿僧祇劫，修菩萨行，不生欲想、瞋想、痴想，不生欲觉、瞋觉、痴觉，不着色、声、香、味诸法，忍力成就不计众苦。但乐忆念过去诸佛所修善根，行寂静行，远离虚妄，坚守诚正。常以和颜爱语饶益众生，于佛、法、僧信重恭敬，依真谛门植众德本。善护口业不讥他过，善护身业不失律仪，善护意业清净无染。恒以布施、持戒、忍辱、精进、禅定、智慧，利乐众生；令诸众生功德成就，远离粗言， 现代汉语译本 地狱、饿鬼、畜生道的众生，也会往生到我的佛国中。 所有来到我佛国的人，都会修习清净的修行。 他们会像佛陀一样，拥有金色的身躯，美好的相貌都圆满具足。 并且会以大慈悲心，普遍救度所有沉溺在苦海中的众生。 我于未来的世间，将成为天人的导师。 在百亿个世界中，宣说佛法，发出如狮子吼般的声音。 所有听到我声音的人，都会开悟，恢复清净圆满的智慧。 又像过去的佛陀一样，所行的是慈悲怜悯的修行。 他们度脱的众生，已经无量无边。 我的修行也像他们一样，要使所有众生都登上觉悟的彼岸。 如果这个愿望能够实现，大千世界应该会震动。 虚空中的诸天神，必定会降下珍贵美好的花朵。 初修善行分第八 佛陀说：‘当时，法藏比丘在那位佛的面前，在诸天、魔、梵天、龙神等八部大众之中，发下了这样的宏大誓愿。当时，大地发生震动，天空降下美妙的花朵散落在他的身上。空中赞叹说：‘必定能够成佛。’于是，法藏比丘安住于真实的智慧，勇猛精进，修习无量的功德，以此来庄严他的佛国。因此，他进入三摩地（samadhi，禅定），经历了无数的阿僧祇劫（asamkhya kalpa，极长的时间单位），修菩萨行，不生起欲望的念头、嗔恨的念头、愚痴的念头，不生起欲望的感受、嗔恨的感受、愚痴的感受，不执着于色、声、香、味等诸法，忍受各种苦难，成就了忍辱的力量。他只是乐于忆念过去诸佛所修的善根，行寂静的修行，远离虚妄，坚守诚实正直。他常常以和蔼的容貌和爱语来利益众生，对于佛、法、僧三宝，信奉、尊重、恭敬，依据真谛之门，种植各种功德的根本。他善于守护口业，不讥讽他人的过失；善于守护身业，不违背戒律；善于守护意业，保持清净没有污染。他恒常以布施、持戒、忍辱、精进、禅定、智慧，来利益安乐众生；使众生的功德成就，远离粗俗的言语，
English
English version Those in hell, among the hungry ghosts, and in the animal realm, will also be born in my Buddha-land. All who come to my Buddha-land will cultivate pure practices. They will be like the Buddha, with golden bodies and perfect, wonderful features. And with great compassion, they will universally save all who are drowning in the sea of suffering. In future ages, I will become a teacher of gods and humans. In billions of worlds, I will proclaim the Dharma, roaring like a lion. All who hear my voice will awaken and restore their pure, complete wisdom. Like the Buddhas of the past, I will practice compassionate conduct. The beings they have liberated are already countless and boundless. My practice will be like theirs, to lead all beings to the shore of enlightenment. If this vow is fulfilled, the great thousand worlds should shake. The gods in the sky will surely rain down precious and wonderful flowers. Chapter Eight: The Beginning of Good Practices The Buddha said: 'At that time, the Bhikshu Dharmakara, in the presence of that Buddha, among the great assembly of gods, demons, Brahmas, dragons, and the eight classes of beings, made these great vows. At that moment, the earth shook, and wonderful flowers rained down from the sky, scattering upon him. In the sky, voices praised, saying: ‘He will surely become a Buddha.’ Thereupon, Dharmakara dwelt in true wisdom, with courageous diligence, cultivating immeasurable merits to adorn his Buddha-land. Therefore, he entered samadhi (meditative absorption), passing through countless asamkhya kalpas (incalculable eons), practicing the Bodhisattva path, not giving rise to thoughts of desire, anger, or ignorance, not giving rise to feelings of desire, anger, or ignorance, not clinging to forms, sounds, smells, tastes, and other dharmas, enduring countless sufferings, and perfecting the power of patience. He only delighted in remembering the good roots cultivated by the Buddhas of the past, practicing peaceful conduct, staying away from falsehood, and upholding honesty and integrity. He always benefited beings with a kind countenance and loving speech, and with faith, respect, and reverence for the Buddha, Dharma, and Sangha, he planted the roots of all virtues based on the gate of true reality. He was skilled in guarding his speech, not criticizing the faults of others; skilled in guarding his actions, not violating the precepts; skilled in guarding his mind, keeping it pure and undefiled. He constantly used generosity, discipline, patience, diligence, meditation, and wisdom to benefit and bring joy to beings; enabling all beings to achieve merit, and to stay away from coarse language, --------------------------------------------------------------------------------
Chinese
免自害害彼，免彼此俱害；修习善语自利利人，致人我兼利。复教化众生修行六度，于一切法而得自在，了空、无相、无愿、无为、无生、无灭，轨范具足善根圆满。随其生处在意所欲，有无量宝藏自然发现。以此施惠众生令生欢喜，以行教化。致无量无数众生发无上菩提之心，如是善行无量无边说不能尽。” 亲近诸佛分第九 佛言：“法藏比丘行菩萨行时，于诸佛所尊重、恭敬、承事、供养未尝间断。为四大天王，诣佛所，恭敬、礼拜、承事、供养。为忉利天王，诣佛所，恭敬、礼拜、承事、供养。为夜摩天王、兜率天王、化乐天王、他化自在天王、乃至大梵天王等，诣佛所，恭敬、礼拜、承事、供养。其次处阎浮提，为转轮王受灌顶位，及大臣官族等，诣佛所，恭敬、礼拜、承事、供养。为刹帝利、婆罗门等，诣佛所，恭敬、礼拜、承事、供养。如是无量无数百千万亿劫，亲近诸佛植众德本，以成就所愿。” 愿成作佛分第十 佛言：“法藏比丘行菩萨行时，容体端严，三十二相、八十种好悉皆具足。口中常出栴檀之香，身诸毛孔出优钵罗华香，其香普熏无量无边不可思议那由他由旬；众生闻此香者，皆发无上菩提之心。又手中恒出一切衣服，一切饮食，一切幢幡、宝盖，一切音乐， 现代汉语译本：不自己伤害，也不伤害他人，避免彼此互相伤害；修习善语，既利己又利人，使自己和他人都能获益。进一步教化众生修行六度（布施、持戒、忍辱、精进、禅定、智慧），在一切法中获得自在，了悟空性、无相、无愿、无为、无生、无灭的真谛，行为规范完备，善根圆满。随其所生之处，心意所向，就有无量宝藏自然显现。用这些宝藏施惠众生，使他们心生欢喜，以此来施行教化。使无量无数的众生发起无上菩提之心，这样的善行无量无边，说也说不尽。 亲近诸佛分第九 佛说：‘法藏比丘（Dharmakara Bhikshu）在修行菩萨道时，对于诸佛，尊重、恭敬、承事、供养，从未间断。他为了四大天王（Caturmaharajakayikas），前往佛所，恭敬、礼拜、承事、供养。为了忉利天王（Trayastrimsa），前往佛所，恭敬、礼拜、承事、供养。为了夜摩天王（Yama）、兜率天王（Tusita）、化乐天王（Nirmanarati）、他化自在天王（Paranirmitavasavartin），乃至大梵天王（Mahabrahma）等，前往佛所，恭敬、礼拜、承事、供养。其次，在阎浮提（Jambudvipa），为了转轮王（Cakravartin）接受灌顶之位，以及大臣官族等，前往佛所，恭敬、礼拜、承事、供养。为了刹帝利（Ksatriya）、婆罗门（Brahmana）等，前往佛所，恭敬、礼拜、承事、供养。像这样，经过无量无数百千万亿劫，亲近诸佛，种植各种功德根本，以成就所愿。’ 愿成作佛分第十 佛说：‘法藏比丘（Dharmakara Bhikshu）在修行菩萨道时，容貌端正庄严，三十二相（Lakshanas）、八十种好（Anuvyanjana）全部具足。口中常散发出栴檀（Chandana）的香味，身上每个毛孔都散发出优钵罗华（Utpala）的香味，这香味普遍熏染无量无边不可思议的那由他由旬（Nayuta Yojana）；众生闻到这香味，都会发起无上菩提之心。而且手中经常出现一切衣服，一切饮食，一切幢幡、宝盖，一切音乐，
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English version: Not harming oneself, nor harming others, avoiding mutual harm; cultivating good speech, benefiting both oneself and others, leading to mutual benefit. Further, teaching sentient beings to practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), attaining freedom in all dharmas, understanding the truth of emptiness, signlessness, wishlessness, non-action, non-birth, and non-death, with complete behavioral norms and perfect roots of goodness. Wherever one is born, according to one's will, countless treasures will naturally appear. Using these treasures to benefit sentient beings, making them joyful, and using this to carry out teachings. Causing countless sentient beings to generate the supreme Bodhi mind, such good deeds are immeasurable and cannot be fully described. Chapter Nine: Approaching the Buddhas The Buddha said: 'When Dharmakara Bhikshu was practicing the Bodhisattva path, he never ceased to respect, revere, serve, and make offerings to all the Buddhas. For the Four Great Heavenly Kings (Caturmaharajakayikas), he went to the Buddha's place, respectfully bowing, serving, and making offerings. For the Trayastrimsa Heaven King (Trayastrimsa), he went to the Buddha's place, respectfully bowing, serving, and making offerings. For the Yama Heaven King (Yama), the Tusita Heaven King (Tusita), the Nirmanarati Heaven King (Nirmanarati), the Paranirmitavasavartin Heaven King (Paranirmitavasavartin), and even the Mahabrahma Heaven King (Mahabrahma), he went to the Buddha's place, respectfully bowing, serving, and making offerings. Furthermore, in Jambudvipa (Jambudvipa), for the Cakravartin King (Cakravartin) receiving the coronation, and for ministers and officials, he went to the Buddha's place, respectfully bowing, serving, and making offerings. For the Ksatriyas (Ksatriya), Brahmins (Brahmana), and others, he went to the Buddha's place, respectfully bowing, serving, and making offerings. In this way, for countless hundreds of millions of kalpas, he approached the Buddhas, planting the roots of various merits, in order to fulfill his vows.' Chapter Ten: Vow to Become a Buddha The Buddha said: 'When Dharmakara Bhikshu was practicing the Bodhisattva path, his appearance was dignified and beautiful, possessing all thirty-two marks (Lakshanas) and eighty minor marks (Anuvyanjana). His mouth constantly emitted the fragrance of Chandana (Chandana), and every pore of his body emitted the fragrance of Utpala flowers (Utpala), which permeated countless immeasurable and inconceivable Nayuta Yojanas (Nayuta Yojana); sentient beings who smelled this fragrance would all generate the supreme Bodhi mind. Moreover, from his hands constantly appeared all kinds of clothing, all kinds of food, all kinds of banners and canopies, all kinds of music, --------------------------------------------------------------------------------