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English version Ninety-nine billion nayuta (a large number) hundred thousand palaces, with blue lapis lazuli, gold, amber, and agate as the materials for the palaces. Auspicious treasure and mani jewels are used as vehicles, with soft and exquisite clothing hanging on the vehicles. The three thousand great thousand worlds are all around. In the three thousand great thousand worlds, there are naturally arranged lion thrones, and under every tree, there is a natural lion throne, with fine wanyuan (a kind of fine silk), brocade, damask, and other exquisite clothing as seat cushions. There are also various colored net curtains, with interwoven patterns resembling ribbons, some decorated with golden flame-light mani jewels. All the lion thrones are occupied by Bodhisattvas, adorned with the thirty-two marks of a great man. The three thousand great thousand worlds are surrounded by red pearls, blue pearls, and white pearls, emitting the fragrance of red sandalwood petals, honey fragrance, and black exquisite fragrance, and scattered with millet gold. Then, in the sky above the three thousand great thousand worlds, there are mani jewel net curtains everywhere, emitting the sounds of heavenly music. Jewels are hung on the curtains, and exquisite strings of jewels, lion-like jewels, and badracala jewels are strung together. Golden threads are interwoven to form the ties, and various gold ornaments are used to decorate the treasure tents, with pure gold used to make the tents. The three thousand great thousand worlds are surrounded, from the bottom of the earth to the thirty-third heaven, all adorned with mani jewels and purple gold. From the golden tents, countless billions of nayuta hundred thousand beautiful sounds emanate, including the sound of emptiness, non-form, and non-desire, the sound of impermanence, suffering, emptiness, and non-self, the sound of stillness, precepts, samadhi, wisdom, liberation, and knowledge, the sound of taming, forbearance, shame, and remorse, the sound of loving-kindness, compassion, joy, protection, peace, and practice, the sound of giving, the sound of giving to the ultimate, the sound of upholding precepts, the sound of upholding precepts to the ultimate, the sound of forbearance, the sound of forbearance to the ultimate, the sound of diligence, the sound of diligence to the ultimate, the sound of one-pointedness, the sound of one-pointedness to the ultimate, the sound of wisdom, the sound of wisdom to the ultimate, the sound of supernatural powers, the sound of supernatural powers to the ultimate, the sound of Bodhisattva practices, the sound of inviting Bodhisattvas to reach the stage of non-retrogression, the sound of Bodhisattvas attaining the non-arising dharma forbearance, and the sound of all the Buddhas' teachings. Like the light of Amitabha Buddha in the country of Sumati, like the A[禾*(凶 --------------------------------------------------------------------------------
Chinese
-乂+(乖-北+(乂*乂)))]佛世尊，及与香王国所有为上妙。如宝香天中天，如法焰光佛国土之世雄，如摩尼王世尊，如日宝藏又若日宝藏，如音响王佛，如善觉佛，如须弥劫正觉佛国兴盛安乐，释师子国土兴乐亦如是。用哀一切故示现般泥洹，人得知无疑。世尊刹贫穷，用哀是等故示现国快乐。如一切诸佛尊行佛道事，释师子刹如是，毛发无异无增无减。又若一切佛国土之快乐严净好，释师子刹如是，毛发而不差异。 天菩萨品第八 尔时贤者阿那律啼泣悲哀，便说是偈言： “好如月盛住虚空， 若日柔软千光明， 譬火摩尼照一切， 世尊不复入教授。 谁当复护诸世间， 无央数人流生死， 一切世间复盲冥， 用世尊入树间故。 一切三界群生类， 诸所得安及快乐， 悉蒙佛法及尊僧， 用荷哀伤得抚养。 善释师子巧医王， 疗治忧苦度彼岸， 勉济一切诸勤苦， 法王入于双树间。 一切世间当狂乱， 用不见佛释师子， 除无央数淫怒痴， 人民眄眩顿躄地。 天中之天灭生死， 金翅龙鸟皆归命， 鬼阿须伦摩睺勒， 世尊去后皆堕冥。 无有淫欲离慢尘， 照四方明为已灭， 一切世间当大冥， 佛般泥洹当 现代汉语译本 佛世尊（Buddha, 世尊是对佛的尊称），以及香王国（Gandhavati）的一切都至为殊胜。如同宝香天（Ratnagandha）中的天中天（Devatideva，天神之上的天神），如同法焰光佛（Dharmarcis）国土的世雄（Lokavira，世间的英雄），如同摩尼王世尊（Maniraja），如同日宝藏（Suryagarbha）又若日宝藏，如同音响王佛（Svararaja），如同善觉佛（Subuddha），如同须弥劫正觉佛国（Sumerukalpa）兴盛安乐，释师子（Shakyasimha，释迦牟尼的别称）的国土兴盛安乐也如同这样。因为怜悯一切众生而示现般泥洹（Parinirvana，佛的涅槃），使人们得知而无疑虑。世尊的刹土（Buddhaksetra，佛的国土）虽然贫穷，也是因为怜悯这些众生而示现国土的快乐。如同一切诸佛所行佛道之事，释师子的刹土也是这样，没有丝毫差异，没有增多也没有减少。又如同一切佛国土的快乐庄严美好，释师子的刹土也是这样，没有丝毫差异。 天菩萨品第八 那时，贤者阿那律（Aniruddha）啼哭悲哀，便说了这首偈颂： ‘好比月亮盛大地悬挂在虚空，如同太阳散发着柔和的千道光明，譬如火摩尼（Agni-mani）照耀一切，世尊不再进行教导了。 谁将再次守护这些世间？无数的人在生死中流转，一切世间再次陷入盲昧，因为世尊进入双树之间（指佛陀涅槃）。 一切三界（Trailokya，欲界、色界、无色界）的众生，所得到的安宁和快乐，都蒙受佛法和尊僧（Sangha，僧团）的恩泽，因为承受着哀伤而得到抚养。 善巧的释师子，如同医王，疗治忧愁痛苦，度过彼岸，勉力救济一切的勤苦，法王（Dharmaraja，佛的尊称）却进入了双树之间。 一切世间将要狂乱，因为看不见佛释师子，他除去了无数的淫欲、嗔怒、愚痴，人民惊慌失措，顿然倒地。 天中之天灭除了生死，金翅鸟（Garuda）、龙（Naga）等都归顺于他，鬼（Preta）、阿修罗（Asura）、摩睺罗伽（Mahoraga）等，在世尊离去后都陷入黑暗。 没有淫欲，远离傲慢尘垢，照耀四方的光明已经熄灭，一切世间将要陷入大黑暗，佛陀般泥洹（涅槃）将要到来。’
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English version The World Honored One (Buddha), and everything in the Gandhavati (Fragrant Land) kingdom is supremely wonderful. Like the Deva of Devas (God of Gods) in Ratnagandha (Jewel Fragrance), like the World Hero (Lokavira) of the land of Dharmarcis (Flame of Dharma), like Maniraja (King of Jewels) World Honored One, like Suryagarbha (Sun Treasury) or like Suryagarbha, like Svararaja (King of Sound) Buddha, like Subuddha (Good Awakening) Buddha, like the flourishing and peaceful Sumerukalpa (Mount Meru Kalpa) Right Awakening Buddha Land, the land of Shakyasimha (Lion of the Shakya clan) is also flourishing and peaceful like this. Because of compassion for all beings, he manifested Parinirvana (Final Nirvana), so that people may know without doubt. Although the Buddha's land is poor, it is also because of compassion for these beings that he manifested the happiness of the land. Just as all Buddhas practice the path of the Buddha, so is the land of Shakyasimha, without any difference, neither increasing nor decreasing. And just as the happiness and adornment of all Buddha lands are beautiful, so is the land of Shakyasimha, without any difference. Chapter Eight: Deva Bodhisattva At that time, the worthy Aniruddha wept with sorrow and spoke this verse: 'Like the moon dwelling in the vast sky, like the sun with its soft thousand rays of light, like the Agni-mani (Fire Jewel) illuminating everything, the World Honored One no longer gives teachings. Who will again protect these worlds? Countless people flow in birth and death, all the worlds are again plunged into blindness, because the World Honored One has entered between the twin trees (referring to the Buddha's Nirvana). All beings in the three realms (Trailokya), the peace and happiness they have obtained, all receive the grace of the Dharma and the Sangha (monastic community), because they are nurtured by bearing sorrow. The skillful Shakyasimha, like a king of medicine, heals sorrow and suffering, crosses to the other shore, strives to save all the diligent and suffering, the Dharma King (Dharmaraja) has entered between the twin trees. All the worlds will be in chaos, because they cannot see the Buddha Shakyasimha, who has removed countless lust, anger, and ignorance, the people are in panic and fall to the ground. The Deva of Devas has extinguished birth and death, the Garuda (mythical bird), the Naga (dragon), and others all submit to him, the Preta (hungry ghost), Asura (demigod), Mahoraga (great serpent), and others all fall into darkness after the World Honored One departs. Without lust, far from the dust of arrogance, the light that illuminated the four directions has been extinguished, all the worlds will fall into great darkness, the Buddha's Parinirvana (Nirvana) is about to come.' -------------------------------------------------------------------------------- 奈何！”
Chinese
阿那律说此偈已，应时有诸异天乘车来者、独乘者、乘象者、乘马车者、在交露车者、在座上者、在殿上者、在窗牖者、在交露帐者、在户上者、在半月上者、在梯陛上者，各从所乘各从在所下。下已啼泣呼嗟，往诸力士所生地，到佛所稽首佛足。或有天散优钵青莲黄白诸花，或有散杂栴檀。或有天自取宝冠宝珥手着之宝及以天衣，持散佛上供养于佛。于是贤者罗云啼泣悲哀说偈言： “功德特异慧无量， 为众所奉开迷乱， 除一切恶勤劳忧， 入于力士所生地。 佛为福地众所仰， 尊为医王灭诸病， 尊相好好如莲华， 尊今寝卧于树间。 佛逾日月诸世间， 无量之曜消天光， 佛为法主过须弥， 度脱亿人勤苦恼。 佛入空法寂无有， 第一无想度彼岸， 尊弃一切世间愿， 法王已入诸树间。 世尊之眼灭世冥， 三达无碍去来今， 佛为导师度生死， 佛用哀故寝树间。 尊师子吼出妙声， 佛所语明如月照， 佛软音响众喜乐， 佛用哀故寝树间。 贤者罗云赞十力， 即便眄眩寻躄地， 于地婉转自擗扑， 法王加哀莫泥洹。” 尊者罗云说此偈已，应时东方不可议无央数不可称无崖际世界，诸佛天中天。国不 现代汉语译本 “怎么办啊！” 阿那律（Anaritsu）说完这偈语后，当时有许多不同的天人乘坐着车子前来，有的独自乘坐，有的乘坐着象，有的乘坐着马车，有的在敞篷车上，有的在座位上，有的在殿堂上，有的在窗户边，有的在敞篷帐篷里，有的在门上，有的在半月形的地方，有的在台阶上，各自从所乘之处、从所在之处下来。下来后，他们啼哭呼喊，前往诸佛力士（Buddha）出生的地方，到达佛陀那里，顶礼佛足。有的天人散布优钵罗花（utpala，青莲花）、青莲花、黄莲花、白莲花等各种花，有的散布各种栴檀（candana，一种香木）。有的天人自己取下宝冠、宝珥、手上佩戴的宝物以及天衣，拿着散在佛陀身上，供养佛陀。这时，贤者罗云（Rahula）啼哭悲哀，说了偈语： ‘功德特别殊胜，智慧无量，被众人所敬奉，开解迷乱，消除一切恶行、勤劳和忧愁，进入到佛力士出生的地方。 佛陀是福德之地，为众人所仰望，尊者是医王，能灭除各种疾病，尊者的相貌美好如莲花，尊者现在却安卧在树林间。 佛陀的光辉超越日月，照耀世间，无量的光芒消除了天上的光辉，佛陀是法的主宰，超越须弥山（Sumeru，佛教中的圣山），度脱亿万人的勤苦和烦恼。 佛陀进入空寂的法中，寂静无有，达到第一无想的彼岸，尊者舍弃一切世间的愿望，法王已经进入树林间。 世尊的眼睛熄灭了世间的黑暗，三达（过去、现在、未来）无碍，佛陀是导师，度脱生死，佛陀因为慈悲的缘故安卧在树林间。 尊者发出狮子吼般的美妙声音，佛陀所说的话明亮如月光照耀，佛陀的声音柔和，使众人喜悦，佛陀因为慈悲的缘故安卧在树林间。 贤者罗云赞叹佛陀的十力（佛陀的十种力量），随即感到眩晕，倒在地上，在地上翻滚，自己捶打自己，祈求法王慈悲，不要入灭。’ 尊者罗云说完这偈语后，当时东方不可思议、无量无数、不可称量、无边无际的世界，诸佛天中天（佛陀的尊称）。
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English version “What to do!” After Anaritsu (Anaritsu) spoke this verse, at that time, many different devas (deities) came riding in vehicles, some riding alone, some riding elephants, some riding chariots, some in open carriages, some on seats, some in palaces, some by windows, some in open tents, some on doors, some in crescent-shaped places, some on steps, each descending from where they were riding and from where they were. After descending, they wept and cried out, going to the place where the Buddhas (Buddha) were born, arriving at the Buddha and bowing at his feet. Some devas scattered utpala (utpala, blue lotus), blue lotuses, yellow lotuses, white lotuses, and various other flowers, while others scattered various candana (candana, a type of fragrant wood). Some devas themselves took off their jeweled crowns, jeweled earrings, the jewels on their hands, and their celestial garments, holding them and scattering them on the Buddha, making offerings to the Buddha. At this time, the worthy Rahula (Rahula) wept with sorrow and spoke a verse: ‘Merit is especially extraordinary, wisdom is immeasurable, revered by all, dispelling confusion, eliminating all evil deeds, toil, and sorrow, entering the place where the Buddha was born. The Buddha is a field of merit, revered by all, the Venerable One is the king of physicians, able to eradicate all diseases, the Venerable One’s appearance is as beautiful as a lotus flower, yet the Venerable One now lies down in the forest. The Buddha’s radiance surpasses the sun and moon, illuminating the world, countless rays of light extinguish the light of the heavens, the Buddha is the master of the Dharma, surpassing Mount Sumeru (Sumeru, a sacred mountain in Buddhism), delivering billions of people from toil and affliction. The Buddha enters the empty Dharma, peaceful and without existence, reaching the other shore of the first non-thought, the Venerable One abandons all worldly desires, the Dharma King has already entered the forest. The eyes of the World Honored One extinguish the darkness of the world, the three knowledges (past, present, future) are unobstructed, the Buddha is the guide, delivering from birth and death, the Buddha lies down in the forest out of compassion. The Venerable One utters a wonderful sound like a lion’s roar, the words spoken by the Buddha are as bright as the moonlight, the Buddha’s voice is gentle, bringing joy to all, the Buddha lies down in the forest out of compassion. The worthy Rahula praised the ten powers of the Buddha (the ten powers of the Buddha), then felt dizzy and fell to the ground, rolling on the ground, beating himself, and praying that the Dharma King would have compassion and not enter Nirvana.’ After the Venerable Rahula spoke this verse, at that time, in the immeasurable, countless, incalculable, and boundless worlds of the East, the Buddhas, the gods among gods (a title of the Buddha). --------------------------------------------------------------------------------