English
English version The people in the settlement were teaching sentient beings, praising the name of Tathagata Bao Gai Zhao Kong (Tathagata of Jeweled Canopy Illuminating the Void) with verses: 'Bao Gai Zhao Kong Zheng Bian Zhi (Jeweled Canopy Illuminating the Void, the Perfectly Enlightened One), the unsurpassed tamer, teacher of gods and humans, Long departed from birth and death, the Shakya lion, pure and undefiled, possessing true wisdom. Able to be a field of merit for the world, universally saving all like a king of medicine, Hearing the name will surely attain great liberation, I now bow in reverence to the unsurpassed victor.' At that time, after the elder spoke this verse, he offered various flowers and incense to the statue of Buddha Bao Gai Zhao Kong. After offering the flowers, a thousand Bhikkhus came into the lecture hall, saw the great elder offering flowers and incense, and reciting verses praising the Buddha. The first Bhikkhu, named Ri Zang (Sun Treasury), asked the elder, 'Today you offer flowers and incense, praising the Buddha's name, what do you seek?' The elder replied, 'Great virtuous Bhikkhu! Please listen attentively, today I make offerings, seeking the unsurpassed, equal Great Path.' The Bhikkhu asked, 'What is called the unsurpassed Great Path?' The elder answered: 'Without attachment, without reliance, without burdens, the mind is tranquil and extinguished, The original nature is like the void, this is called the unsurpassed path. The conduct of the great person's mind, compassion is the most supreme, The thirty-seven aids to enlightenment, the power of the awakened path is adorned. Riding the boat of the six perfections, forever crossing the stream of birth and death, There, the mind is without attachment, therefore it is called the unsurpassed path. The Buddha's wisdom is like Mount Sumeru, also like a lotus flower blooming, Long attained the understanding of the emptiness of nature, therefore it is called the unsurpassed path. The tamer knows the mind as it is, the actual nature is also thus, All existence in the three realms, all enter into such tranquility. Without taming, without the appearance of birth, all enter into the nature of the Dharma realm, Thus, without anything, therefore it is called the unsurpassed path.' At this time, after the elder spoke this verse, he said to the Bhikkhus: -------------------------------------------------------------------------------- 唯愿大德，行无上道。’ “日藏比丘复说偈言： “‘如仁所说义， 无行无所依， 本性相空寂， 我当行何法。 我所问大道， 欲知佛觉智， 今说法界相， 无知如虚空。 于此无知中， 无欲无所求， 如是性相灭， 我当何所行。’ “是时长者，复说偈言： “‘日光住空中， 普照于一切， 彼亦无心相， 欲破诸闇暝。 光明力照耀， 超过诸黑闇， 黑闇与光明， 二俱无心意。 本性无住闇， 闇性不暂停， 佛慧亦如是， 无灭无所生。 智力道庄严， 从于五眼起， 六通如莲华， 不染着世间。 戒定慧庄严， 超度世间相， 是故应归依， 无上平等道。’
Chinese
“是时，长者说此偈已，白比丘言：‘大德！汝今欲求无上道不？’ “日藏比丘闻长者言，深解义趣，顶礼佛足，而说偈言： “‘顶礼佛足大解脱， 久住涅槃灭诸有， 无漏智力所庄严， 如长者说寂灭慧。 我今欲求无染累， 超过世间诸空相， 我今求于寂灭道， 不缚不解不住色； 亦复不入缚解中， 无有生死解脱相， 此处名为甘露道， 如我 现代汉语译本 ‘我只希望大德您，能够修行无上的道。’ 日藏比丘（Rizang Biqiu）又说偈语道： ‘正如您所说的道理，修行不执着于任何行为，也没有任何依靠， 万物的本性本来就是空寂的，我应当修行什么法呢？ 我所询问的是大道，想要了解佛陀的觉悟智慧， 现在所说的法界（Fajie）的真相，是无知如同虚空一般。 在这无知之中，没有欲望也没有追求， 像这样本性和现象都灭尽了，我应当修行什么呢？’ 这时，长者又说偈语道： ‘太阳住在空中，普遍照耀一切， 它也没有想要破除黑暗的想法。 光明之力照耀，超越一切黑暗， 黑暗和光明，两者都没有心意。 本性没有固定的黑暗，黑暗的性质也不会停留， 佛陀的智慧也是如此，没有灭亡也没有产生。 智慧的力量以道来庄严，从五眼（Wuyan）生起， 六神通（Liutong）如同莲花，不沾染世间的尘埃。 以戒、定、慧（Jie, Ding, Hui）来庄严自身，超越世间的表象， 所以应当归依，无上平等的道。’ 这时，长者说完这些偈语后，对日藏比丘说：‘大德！您现在想要追求无上的道吗？’ 日藏比丘听了长者的话，深刻理解了其中的含义，顶礼佛足，并说偈语道： ‘顶礼佛足，获得大解脱，久住涅槃（Niepan），灭除一切有为法， 以无漏的智慧力量来庄严自身，如同长者所说的寂灭智慧。 我现在想要追求没有染污和牵累，超越世间一切虚幻的表象， 我现在追求寂灭之道，不被束缚也不被解脱，也不执着于色法； 也不陷入束缚和解脱之中，没有生死和解脱的表象， 这里被称为甘露道（Ganludao），就像我所理解的那样。
English
English version 'I only wish that you, great virtuous one, would practice the unsurpassed path.' The Bhiksu Rizang (Rizang Biqiu) then spoke in verse: 'As you have spoken the meaning, practice is without attachment to any action, nor does it rely on anything, The nature of all things is originally empty and still, what Dharma should I practice? What I ask is the great path, wanting to know the Buddha's awakened wisdom, Now speaking of the nature of the Dharma realm (Fajie), it is ignorance like the void. In this ignorance, there is no desire nor seeking, Like this, when nature and phenomena are extinguished, what should I practice?' At this time, the elder spoke in verse again: 'The sun dwells in the sky, shining universally on everything, It also has no intention to break the darkness. The power of light shines, surpassing all darkness, Darkness and light, both have no intention. The original nature has no fixed darkness, the nature of darkness does not stay, The Buddha's wisdom is also like this, without extinction nor arising. The power of wisdom is adorned by the path, arising from the five eyes (Wuyan), The six supernormal powers (Liutong) are like a lotus flower, not stained by the dust of the world. Adorned with precepts, concentration, and wisdom (Jie, Ding, Hui), transcending the appearances of the world, Therefore, one should take refuge in the unsurpassed, equal path.' At this time, after the elder spoke these verses, he said to the Bhiksu Rizang: 'Great virtuous one! Do you now wish to seek the unsurpassed path?' Bhiksu Rizang, upon hearing the elder's words, deeply understood the meaning, prostrated at the Buddha's feet, and spoke in verse: 'Prostrating at the Buddha's feet, attaining great liberation, dwelling long in Nirvana (Niepan), extinguishing all conditioned phenomena, Adorning oneself with the power of unconditioned wisdom, like the still wisdom the elder spoke of. I now wish to seek freedom from defilement and entanglement, transcending all illusory appearances of the world, I now seek the path of stillness, not bound nor liberated, nor attached to form; Nor falling into bondage or liberation, without the appearance of birth and death or liberation, This place is called the path of nectar (Ganludao), as I understand it.' -------------------------------------------------------------------------------- 所愿得成果。 修行六度无碍累， 必定得住首楞严， 具佛职位威仪行， 满足佛智如先佛。 金刚不坏性空慧， 是一切智大人事， 摩尼宝珠如意王， 我亦当得一合相， 平等度意无上性。’
Chinese
“是时，比丘说此偈已，告长者言：‘汝今当知，我已解汝所说偈义，我已堪任为菩提器。我等千比丘，从今日乃至成佛，常修大慈普爱一切，于诸众生不生毁呰，何况杀害。 “‘我从今日乃至菩提，常起大悲普摄一切，而于大悲不起悲相，不生恋着。 “‘我从今日乃至成佛，见他得乐心生欣悦，犹如比丘得三禅乐，不起乐触，及乐觉相。 “‘我从今日乃至成佛，不见众生，及众生相，亦不住喜、不入舍中。 “‘我从今日乃至成佛，终不造作九十五种诸恶律仪。 “‘我从今日乃至成佛，终不为己畜养八种不净之物，若有畜积，必为饶益诸众生故。 “‘我从今日乃至成佛，终不毁谤菩萨法藏，若有辩才智慧无极，说邪见论满百千岁，我宁碎身犹如微尘，终不信受。 “‘我从今日乃至成佛，设有众生，不造善业作五逆罪，必当教化令得饶益。 “‘我从今日乃至成佛，誓愿当度五浊恶世没苦众生。 “‘我从今 现代汉语译本 所愿皆能实现。 修行六波罗蜜（六度：布施、持戒、忍辱、精进、禅定、智慧）毫无障碍，积累功德，必定能够安住于首楞严三昧（一种深奥的禅定）， 具备佛的职位和威仪，行为举止都符合佛的规范，圆满佛的智慧，如同过去的诸佛一样。 拥有金刚般坚固不坏的性空智慧，这是成就一切智者的伟大事业， 如同摩尼宝珠（能满足一切愿望的宝珠）如意王一般，我也应当获得这种统一的境界， 以平等之心度化众生，达到无上的境界。 这时，比丘说完这首偈颂后，告诉长者说：‘你现在应当知道，我已经理解了你所说偈颂的含义，我已经堪当成为菩提（觉悟）的器皿。我们这一千位比丘，从今天起直到成佛，将常修大慈，普遍爱护一切众生，对于一切众生不生毁谤和责骂，更何况是杀害。 ‘我从今天起直到证得菩提，将常起大悲心，普遍摄受一切众生，但对于大悲心，不起悲伤的执着，不生留恋。 ‘我从今天起直到成佛，见到他人获得快乐，心中生起欢喜，如同比丘获得三禅的快乐一样，不起乐的感受，以及乐的觉受。 ‘我从今天起直到成佛，不见众生，也不见众生的相状，也不执着于喜悦，不进入舍（平静）的状态。 ‘我从今天起直到成佛，终不造作九十五种外道所持的恶劣戒律。 ‘我从今天起直到成佛，终不为自己蓄养八种不净之物，如果有所蓄积，必定是为了利益一切众生。 ‘我从今天起直到成佛，终不毁谤菩萨的法藏，即使有人辩才无碍，智慧无边，说邪见论满百千岁，我宁愿粉身碎骨犹如微尘，也终不信受。 ‘我从今天起直到成佛，即使有众生，不造善业，作五逆重罪（杀父、杀母、杀阿罗汉、出佛身血、破和合僧），也必定教化他们，使他们得到利益。 ‘我从今天起直到成佛，发誓要度脱五浊恶世（劫浊、见浊、烦恼浊、众生浊、命浊）中沉沦受苦的众生。 ‘我从今
English
English version May all wishes be fulfilled. Practicing the six paramitas (perfections: generosity, morality, patience, diligence, concentration, wisdom) without hindrance, accumulating merit, one will surely abide in the Shurangama Samadhi (a profound state of meditation), Possessing the position and dignified conduct of a Buddha, acting in accordance with the Buddha's standards, perfecting the wisdom of a Buddha, just like the Buddhas of the past. Having the indestructible wisdom of emptiness, which is like a diamond, this is the great undertaking of achieving omniscience, Like the Mani jewel (a wish-fulfilling jewel), the king of wish-fulfillment, I too shall attain this unified state, To liberate beings with equanimity, reaching the supreme state. At that time, after the Bhikshu (monk) spoke this verse, he said to the elder: 'You should know now that I have understood the meaning of the verse you spoke, and I am capable of becoming a vessel for Bodhi (enlightenment). We, these thousand Bhikshus, from today until we become Buddhas, will always practice great compassion, universally loving all beings, and will not slander or scold any beings, let alone harm them. 'From today until I attain Bodhi, I will always generate great compassion, universally embracing all beings, but regarding great compassion, I will not have attachment to sadness, nor will I be attached to it. 'From today until I become a Buddha, when I see others attain happiness, I will feel joy in my heart, just like a Bhikshu attaining the joy of the third Dhyana (meditative absorption), without attachment to the feeling of joy, nor the perception of joy. 'From today until I become a Buddha, I will not see beings, nor the characteristics of beings, nor will I be attached to joy, nor enter into the state of equanimity. 'From today until I become a Buddha, I will never engage in the ninety-five kinds of evil precepts held by non-Buddhist paths. 'From today until I become a Buddha, I will never accumulate the eight impure things for myself, and if I do accumulate them, it will surely be for the benefit of all beings. 'From today until I become a Buddha, I will never slander the Dharma treasury of the Bodhisattvas, even if someone has unimpeded eloquence and boundless wisdom, and speaks heretical views for hundreds of thousands of years, I would rather have my body crushed into dust than believe them. 'From today until I become a Buddha, even if there are beings who do not create good karma and commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), I will surely teach them and enable them to benefit. 'From today until I become a Buddha, I vow to liberate the suffering beings who are submerged in the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) of the evil world. 'From today --------------------------------------------------------------------------------