English
English version Understanding that all dharmadhatu (the realm of all phenomena) has neither going nor coming, this is called dwelling in equanimity. Narayana (a Bodhisattva)! This is called a Bodhisattva dwelling in loving-kindness, compassion, joy, and equanimity. 'Furthermore, Narayana! If a Bodhisattva sees the dharma of no-self and is not frightened, this is called dwelling in loving-kindness; if they see all sentient beings in nirvana and are not frightened, this is called dwelling in compassion; if they hear that all Buddha-dharmas are equal as one Buddha-dharma and are not frightened, this is called dwelling in joy; if they hear that all lands are endless and are not frightened, this is called dwelling in equanimity.' 'Furthermore, Narayana! Having no obstruction or stagnation is called loving-kindness, saving sentient beings from suffering is called compassion, having no vexation at all is called joy, and being neither high nor low is called equanimity.' 'Furthermore, Narayana! There is loving-kindness and compassion, but not great loving-kindness and great compassion. Great loving-kindness and great compassion are not possessed by Sravakas (Hearers, disciples of the Buddha) and Pratyekabuddhas (Solitary Buddhas). The loving-kindness and compassion possessed by Sravakas and Pratyekabuddhas cannot bring happiness to all sentient beings; this is called loving-kindness and compassion, but not great loving-kindness and great compassion.' 'What is called great loving-kindness and great compassion? If one has an equal mind towards all sentient beings, and frees them from suffering, this is called the Bodhisattva's great loving-kindness and great compassion. If one is born in the five realms (hell, hungry ghosts, animals, humans, and gods), and for the sake of sentient beings, gives up their own happiness, thinking, 'These sentient beings have fallen into evil paths, I should settle them and make them dwell in the right path,' this is called the Bodhisattva's great loving-kindness and great compassion.' 'Narayana! Therefore, it should be known that Sravakas and Pratyekabuddhas have loving-kindness and compassion, but do not have great loving-kindness and great compassion. Narayana! Therefore, Bodhisattvas should cultivate and fulfill great loving-kindness and great compassion.' When the dharma of great loving-kindness and great compassion was being spoken, eight thousand sentient beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and said, 'We should also dwell in the great loving-kindness and great compassion as spoken by Manjusri (a Bodhisattva).' Eight thousand Bodhisattvas attained the Samadhi (meditative absorption) of gathering all merits, and eight thousand sentient beings were freed from defilements and attained the pure Dharma Eye. At that time, the Bodhisattva Narayana said, 'World Honored One! The Tathagata (the title of a Buddha), World Honored One, is named as having the hundred auspicious marks. What is the cause and condition for obtaining such marks?' The Buddha told Narayana, 'If in the ten directions, each like the Ganges River' --------------------------------------------------------------------------------
Chinese
河沙等世界，所有众生皆成转轮大王，所有功德福聚，等一帝释所有福德。十方恒河沙等世界，所有众生成就福聚皆如帝释，是诸帝释所有福聚，等一梵王所有福聚。 “那罗延！若恒河沙等世界所有一切众生成就福聚皆如梵王，是诸梵王所有福聚，等一声闻所有福聚。 “那罗延！若恒河沙等世界所有一切众生皆成声闻，所有德聚，等一缘觉所有福德。 “那罗延！恒河沙等世界所有一切众生皆悉成就缘觉德聚，那罗延！是诸一切声闻、缘觉所有德聚尽合，为一菩萨成就是集一切福德三昧，有如是福，所有德聚，复过于是。那罗延！是菩萨所成福德善根无量无边。 “那罗延！若使十方如恒河沙等世界所有一切众生皆悉逮得是集一切福德三昧福德之聚，是诸德聚复百千倍，犹不等佛一相福，是名如来百福德相；一切众生无能思量，是故如来名不思议百福德相。” 说是百福德相法时，而此三千大千世界六种震动，大光普照，百千伎乐不鼓自鸣，天雨妙花。一切世间诸天、世人、阿修罗等，叹未曾有，大声唱善，五体投地，礼世尊足，作如是言：“若有众生发于无上正真道心快得善利，当得如是百福德相庄严之身，胜诸一切释梵、护世、声闻、缘觉所有德聚。其有众生得闻此集一切福 现代汉语译本 ‘那罗延（Narayana，印度教神祇，毗湿奴的化身）！’ 假设像恒河沙一样多的世界中，所有众生都成为转轮圣王（Chakravartin，统治世界的理想君主），他们所积累的功德和福报，等同于一位帝释（Indra，天神之王）的所有福德。如果十方像恒河沙一样多的世界中，所有众生所成就的福报都像帝释一样，那么这些帝释的所有福报，等同于一位梵王（Brahma，创造之神）的所有福报。 ‘那罗延！’如果像恒河沙一样多的世界中，所有众生所成就的福报都像梵王一样，那么这些梵王的所有福报，等同于一位声闻（Sravaka，佛陀的弟子）的所有福报。 ‘那罗延！’如果像恒河沙一样多的世界中，所有众生都成为声闻，他们所积累的功德，等同于一位缘觉（Pratyekabuddha，独自开悟者）的所有福德。 ‘那罗延！’如果像恒河沙一样多的世界中，所有众生都成就了缘觉的功德，‘那罗延！’那么所有这些声闻和缘觉的功德加起来，还不如一位菩萨（Bodhisattva，追求成佛的修行者）成就的‘集一切福德三昧’（Samadhi of Accumulating All Merits）的福德。这位菩萨所拥有的福德和功德，还要超过以上所有。‘那罗延！’这位菩萨所成就的福德和善根是无量无边的。 ‘那罗延！’如果十方像恒河沙一样多的世界中，所有众生都获得了‘集一切福德三昧’的福德，那么这些福德再增加百千倍，仍然比不上佛陀（Buddha）一相的福德，这被称为如来（Tathagata，佛陀的称号）的百福德相（Hundred Merits and Virtues）。一切众生都无法思量这种福德，所以如来被称为具有不可思议的百福德相。 当佛陀宣说百福德相的法时，三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙观中的一个宇宙单位）发生了六种震动，大光明普照，百千种乐器不敲自鸣，天空中降下美妙的花朵。一切世间的天人、世人、阿修罗（Asura，一种神祇）等，都惊叹从未见过这样的景象，大声赞叹，五体投地，礼拜世尊的脚，并说道：‘如果有众生发起了无上正真道心（Anuttara-Samyak-Sambodhi-Citta，追求无上正等正觉的心），就能快速获得善利，得到像这样百福德相庄严的身体，胜过一切帝释、梵天、护世神、声闻、缘觉的所有功德。如果众生能够听到这集一切福德’
English
English version ‘Narayana! (Hindu deity, an avatar of Vishnu)’ If all beings in worlds as numerous as the sands of the Ganges were to become Chakravartins (ideal world rulers), the merit and blessings they accumulate would equal the merit of one Indra (king of the gods). If all beings in the ten directions, in worlds as numerous as the sands of the Ganges, were to achieve merit equal to Indra, then the merit of all those Indras would equal the merit of one Brahma (the creator god). ‘Narayana!’ If all beings in worlds as numerous as the sands of the Ganges were to achieve merit equal to Brahma, then the merit of all those Brahmas would equal the merit of one Sravaka (a disciple of the Buddha). ‘Narayana!’ If all beings in worlds as numerous as the sands of the Ganges were to become Sravakas, the merit they accumulate would equal the merit of one Pratyekabuddha (a solitary enlightened one). ‘Narayana!’ If all beings in worlds as numerous as the sands of the Ganges were to achieve the merit of Pratyekabuddhas, ‘Narayana!’ then the combined merit of all those Sravakas and Pratyekabuddhas would not equal the merit of a Bodhisattva (one who seeks Buddhahood) who has achieved the ‘Samadhi of Accumulating All Merits’. The merit and virtue of this Bodhisattva surpasses all of the above. ‘Narayana!’ The merit and good roots achieved by this Bodhisattva are immeasurable and boundless. ‘Narayana!’ If all beings in the ten directions, in worlds as numerous as the sands of the Ganges, were to attain the merit of the ‘Samadhi of Accumulating All Merits’, and if that merit were multiplied a hundred thousand times, it would still not equal one aspect of the merit of a Buddha. This is called the Tathagata’s (title of the Buddha) Hundred Merits and Virtues. All beings are incapable of comprehending this merit, therefore the Tathagata is said to possess the inconceivable Hundred Merits and Virtues. When the Buddha spoke of the Dharma of the Hundred Merits and Virtues, the Trisahasra-Mahasahasra-Lokadhatu (a cosmic unit in Buddhist cosmology) shook in six ways, great light shone everywhere, hundreds of thousands of musical instruments played without being struck, and wondrous flowers rained down from the sky. All the gods, humans, Asuras (a type of deity), and others in the world marveled at this unprecedented sight, praised loudly, prostrated themselves with their five limbs touching the ground, and paid homage to the feet of the World Honored One, saying: ‘If any being were to generate the mind of Anuttara-Samyak-Sambodhi-Citta (the mind seeking supreme enlightenment), they would quickly gain great benefit, and obtain a body adorned with the Hundred Merits and Virtues, surpassing all the merits of Indra, Brahma, the world protectors, Sravakas, and Pratyekabuddhas. If beings were to hear this ‘Samadhi of Accumulating All Merits’ --------------------------------------------------------------------------------
Chinese
德三昧宝者，得大利益。既得闻已，当如说行。世尊！所在国土有是经处，当知是中善男子、善女人，佛力所持能流通此经。世尊！若使满于世界大火，当从中过往听是经。” 佛言：“如是，如是！善男子！如汝所言。若有善男子、善女人不闻是经，当知是人为魔所持。善男子！若菩萨闻此三昧经不能受持，我不说彼名为得闻；若闻不持、不读、不诵、不转、不于大众广分别说，不名多闻。” 尔时，大众皆共同声白言：“世尊！愿护是经名集一切福德三昧，令广流布。” 尔时，世尊放于白毫藏相光明，遍照无量无边世界。是光明中，出如是音声：“如来、应供、正遍觉已护是经。” 尔时，佛告大德阿难：“阿难！如来不久当般涅槃，却后三月入无余涅槃。阿难！我今以此三昧经典付嘱于汝，受持、读诵，广分别说。阿难！若有众生持是经者，则于其人，佛不涅槃、法亦不灭。何以故？阿难！若有开示是经典者，当知是人则为见佛；若大众中分别演说显示文义，当知是人守护正法。” 尔时，阿难悲泣流泪白言：“世尊！愿住一劫，若住百劫、若住千劫，多所安隐、多所饶益，利安人天。” 佛告阿难：“汝勿悲泣，汝若受持是经、读诵、令广流布，使不漏失，随尔所时 现代汉语译本 ‘获得三昧宝藏的人，能得到巨大的利益。既然听闻了此经，就应当按照所说的去实行。世尊！在任何国土，只要有这部经存在的地方，应当知道，那里的善男子、善女人，是依靠佛的力量才能流通此经的。世尊！即使整个世界都充满大火，也应当从中穿过，去听闻这部经。’ 佛说：‘是这样的，是这样的！善男子！正如你所说。如果有善男子、善女人没有听闻这部经，应当知道这个人是被魔所控制。善男子！如果菩萨听闻了这部三昧经却不能接受和奉持，我不认为他算是听闻了此经；如果听闻了却不奉持、不读诵、不背诵、不传讲、不在大众中广泛地分别解说，就不能算是多闻。’ 当时，大众都一起大声地说：‘世尊！愿您护持这部名为“集一切福德三昧”的经典，使它广泛流传。’ 当时，世尊从眉间的白毫相中放出光明，遍照无量无边的世界。这光明中，发出这样的声音：‘如来（Tathagata，佛的称号）、应供（Arhat，值得供养的人）、正遍觉（Samyaksambuddha，完全觉悟的人）已经护持这部经。’ 当时，佛告诉大德阿难（Ananda，佛陀的十大弟子之一）：‘阿难！如来不久将要般涅槃（Parinirvana，佛陀的最终寂灭），三个月后将进入无余涅槃（Anupadisesa-nirvana，没有剩余的涅槃）。阿难！我现在将这部三昧经典嘱托给你，你要接受、奉持、读诵，广泛地分别解说。阿难！如果有众生奉持这部经，那么对于这个人来说，佛就没有涅槃，佛法也不会灭亡。为什么呢？阿难！如果有开示这部经典的人，应当知道这个人就是见到了佛；如果在大众中分别演说，显示经文的意义，应当知道这个人是在守护正法。’ 当时，阿难悲伤地流着眼泪说：‘世尊！愿您住世一劫（kalpa，极长的时间单位），或者住世百劫、千劫，这样可以带来更多的安稳、更多的利益，利益安乐人天。’ 佛告诉阿难：‘你不要悲伤哭泣，如果你能接受、奉持这部经，读诵，使它广泛流传，不让它遗失，那么你所希望的时间’
English
English version 'Those who obtain the treasure of Samadhi (concentration) will gain great benefits. Having heard this, they should practice as it is said. World Honored One! In any country where this sutra exists, it should be known that the good men and good women there are able to circulate this sutra through the power of the Buddha. World Honored One! Even if the entire world were filled with great fire, one should pass through it to hear this sutra.' The Buddha said, 'So it is, so it is! Good man! As you have said. If there are good men and good women who have not heard this sutra, it should be known that such a person is possessed by Mara (demon). Good man! If a Bodhisattva (enlightenment being) hears this Samadhi sutra but cannot accept and uphold it, I do not say that they have heard it; if they hear it but do not uphold, read, recite, transmit, or widely explain it to the assembly, they cannot be called learned.' At that time, the assembly all spoke in unison, saying, 'World Honored One! We wish that you would protect this sutra named “Samadhi of Gathering All Merits,” so that it may be widely circulated.' At that time, the World Honored One emitted light from the white hair curl between his eyebrows, illuminating countless boundless worlds. From this light, such a sound came forth: 'The Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one) has already protected this sutra.' At that time, the Buddha said to the great virtuous Ananda (one of the Buddha's ten great disciples), 'Ananda! The Tathagata will soon enter Parinirvana (final passing away of a Buddha), and in three months will enter Anupadisesa-nirvana (nirvana without remainder). Ananda! I now entrust this Samadhi sutra to you; you must accept, uphold, read, and widely explain it. Ananda! If there are sentient beings who uphold this sutra, then for them, the Buddha has not entered Nirvana, and the Dharma (Buddha's teachings) will not perish. Why is that? Ananda! If there is someone who expounds this sutra, it should be known that this person has seen the Buddha; if they explain and reveal the meaning of the text in the assembly, it should be known that this person is protecting the true Dharma.' At that time, Ananda, weeping with tears, said, 'World Honored One! May you remain for one kalpa (an extremely long period of time), or a hundred kalpas, or a thousand kalpas, so that there may be more peace and more benefit, bringing benefit and happiness to humans and devas (gods).' The Buddha said to Ananda, 'Do not weep, if you can accept and uphold this sutra, read it, cause it to be widely circulated, and not let it be lost, then for as long as you wish.' --------------------------------------------------------------------------------