Chinese
日乃至成佛，常当修行诸波罗蜜，尽其边际到大智岸。 “‘我从今日乃至成佛，终不放舍一切众生，必当安慰以义饶益。 “‘我从今日乃至成佛，愿普庄严一切佛事，修诸净行，十种珍宝以为脚足，无愿解脱以为眼目，游于大空毕竟涅槃。’ “时，千比丘发此誓已，五体投地遍礼诸佛，而说偈言： “‘佛智不可动， 从于解脱生， 本性相自空， 游戏金刚心。 已摧烦恼魔， 阴盖永已除， 清净大慧者， 我今头面礼。’ “说此偈已，遍礼十方一切诸佛。 “是时，空中无云而雷，诸天龙神普雨天华，以为供养，而说偈言： “‘善哉胜大士， 出家修梵行， 净命乞自活， 常离四种食。 染衣执应器， 大数满一千， 今复发最上， 微妙菩提心： 福田中最胜， 无过比丘僧， 我今头面礼， 修行大乘者。’ “时千比丘，闻偈叹德倍加精进，即得甚深观佛三昧，告长者言：‘善哉！长者！我因汝故发菩提心，汝亦应于佛法海中出家学道。’ “尔时，长者受比丘教，于正法中出家学道，常修头陀备诸苦行，经七七日，得无生忍。 “跋陀波罗！汝今当知，时大长者，教化多人 现代汉语译本 ‘从今日起乃至成佛，我将常修诸波罗蜜（paramita，意为到达彼岸的方法），直至达到智慧的彼岸。’ ‘我从今日起乃至成佛，终不舍弃任何众生，必定以正义和利益来安抚他们。’ ‘我从今日起乃至成佛，愿普遍庄严一切佛事，修持各种清净的行为，以十种珍宝作为脚足，以无愿解脱作为眼目，游于广阔的虚空，最终达到涅槃（nirvana，意为解脱）。’ 当时，一千位比丘发下此誓愿后，五体投地，遍礼诸佛，并说偈颂： ‘佛的智慧不可动摇，从解脱中产生，本性与现象皆是空性，在金刚般的心中自在游戏。已经摧毁了烦恼魔，阴盖（五蕴的覆盖）永远被去除，清净而具有大智慧的人，我今顶礼膜拜。’ 说完此偈颂后，他们遍礼十方一切诸佛。 这时，空中无云却响起雷声，诸天龙神普降天花，以此供养，并说偈颂： ‘善哉，伟大的修行者，出家修持梵行（brahmacarya，意为清净的行为），以清净的生命乞食为生，常离四种食物（段食、触食、思食、识食）。身披染衣，手持应器（钵），人数已满一千，如今又发起了最上、最微妙的菩提心（bodhicitta，意为觉悟之心）：在福田中最为殊胜的，没有超过比丘僧团的，我今顶礼膜拜，这些修行大乘（Mahayana，意为大乘佛教）的人。’ 当时，一千位比丘，听闻偈颂赞叹功德，更加精进，立即获得了甚深观佛三昧（samadhi，意为禅定），告诉长者说：‘善哉！长者！我因你的缘故发起了菩提心，你也应当在佛法海中出家学道。’ 那时，长者接受了比丘的教诲，在正法中出家学道，常修头陀行（dhuta，意为苦行），备受各种苦行，经过七七日，获得了无生忍（anutpattika-dharma-ksanti，意为对法不生不灭的领悟）。 跋陀波罗（Bhadrapala）！你现在应当知道，当时那位大长者，教化了许多人。
English
English version 'From this day until I attain Buddhahood, I will constantly practice all the paramitas (perfections, ways to cross over), reaching the shore of great wisdom.' 'From this day until I attain Buddhahood, I will never abandon any sentient beings, and I will surely comfort them with righteousness and benefit.' 'From this day until I attain Buddhahood, I vow to universally adorn all the Buddha's activities, cultivate all pure practices, using ten kinds of precious jewels as my feet, using desireless liberation as my eyes, wandering in the vast emptiness, and ultimately reaching nirvana (liberation).' At that time, after the thousand bhikshus (monks) made this vow, they prostrated themselves on the ground, paying homage to all the Buddhas, and spoke this verse: 'The Buddha's wisdom is unshakeable, born from liberation, its nature and phenomena are empty, freely playing in the diamond-like mind. Having destroyed the demon of afflictions, the coverings of the skandhas (aggregates) are forever removed, the pure and greatly wise ones, I now bow my head in reverence.' After speaking this verse, they paid homage to all the Buddhas in the ten directions. At this time, there was thunder in the cloudless sky, and the gods and dragons rained down heavenly flowers as offerings, and spoke this verse: 'Well done, great and victorious ones, having left home to cultivate brahmacarya (holy life), living on alms with a pure life, always abstaining from the four kinds of food (physical food, contact, mental volition, and consciousness). Wearing dyed robes, holding alms bowls, the number is now a thousand, and now they have generated the supreme and subtle bodhicitta (mind of enlightenment): among the fields of merit, there is none more supreme than the sangha (community) of bhikshus, I now bow my head in reverence to these practitioners of the Mahayana (Great Vehicle).' At that time, the thousand bhikshus, hearing the verse praising their virtues, became even more diligent, and immediately attained the profound samadhi (meditative absorption) of contemplating the Buddha, and said to the elder: 'Well done! Elder! Because of you, I have generated bodhicitta, you should also leave home and study the Way in the ocean of the Buddha's teachings.' At that time, the elder accepted the bhikshus' teachings, left home and studied the Way in the true Dharma, constantly practicing dhuta (ascetic practices), enduring all kinds of hardships, and after forty-nine days, attained anutpattika-dharma-ksanti (the acceptance of the non-arising of phenomena). Bhadrapala! You should know now, that great elder at that time, taught and transformed many people. --------------------------------------------------------------------------------
Chinese
发菩提心者，久已成佛，殊胜月王佛是也。若有善男子、善女人，闻是佛名，恒得值佛，于菩提心得不退转，即得超越十二亿劫极重恶业。时千比丘发誓愿者，我等贤劫千佛是也。 “说是语时，百千梵王发菩提心思佛，千优婆塞等得无生法忍，郁多罗母善贤比丘尼等五百比丘尼，不受诸漏心得解脱成阿罗汉。 “说是语时，时会大众，闻佛所说，皆大欢喜。” 佛告跋陀波罗：“汝今当知，我念过去无量、无数阿僧祇劫，彼时有佛，号净音如来，十号具足。彼佛出时，此三千世界七宝庄严，如宝庄严国等无有异，佛寿二十大劫，正法住世四十劫，像法倍寿八十劫，亦以三乘教化众生。 “于像法中，有一比丘，名一切忍，持菩萨藏行菩萨法，游巡村落，常说此偈： “‘佛住平等空， 法性相亦然， 僧依无为会， 三宝义无异。 了本性相空， 归依处寂灭， 常行真如道， 乃应菩萨行。’ “忍辱进大比丘，常说此偈。时，华光林中有千梵志，修四梵、行慈悲喜舍，闻此比丘赞三宝义名，身心欢喜，即白比丘：‘于何经中有如此义？’ “比丘白言：‘大调御师！于大方等真实经中，说佛、法、僧平等空慧，住一相中。’ “时千梵志， 现代汉语译本 发菩提心的人，早已成就佛果，殊胜月王佛（殊胜的月亮之王佛）就是如此。如果有善男子、善女人，听到这位佛的名号，就能恒常遇到佛，对于菩提心不会退转，立即就能超越十二亿劫的极重恶业。当时发誓愿的千位比丘，就是我们贤劫（贤善的劫）的千佛。 当佛说这些话时，百千梵天王发起了菩提心，思念佛陀，千位优婆塞（在家男居士）等获得了无生法忍（对诸法不生不灭的领悟），郁多罗母（郁多罗的母亲）善贤比丘尼（出家女众）等五百位比丘尼，不受诸漏（烦恼）的束缚，心得解脱，成就阿罗汉（断尽烦恼的圣者）。 当佛说这些话时，当时在场的大众，听到佛所说的，都非常欢喜。 佛告诉跋陀波罗（贤护）说：‘你现在应当知道，我回忆过去无量无数阿僧祇劫（极长的时间单位），那时有一尊佛，号为净音如来（清净音声的如来），具足十号（如来的十种尊号）。那尊佛出世时，这个三千世界（佛教宇宙观中的一个世界）以七宝庄严，如同宝庄严国（以宝物庄严的国土）一样没有差别，佛的寿命有二十大劫，正法住世四十劫，像法（佛法衰微时期）的寿命是正法的两倍，有八十劫，也用三乘（声闻乘、缘觉乘、菩萨乘）教化众生。 在像法时期，有一位比丘，名叫一切忍（一切都能忍受），持菩萨藏（菩萨的教法）修行菩萨法，巡游村落，常常说这首偈颂： ‘佛住在平等空性中，法的自性也是如此，僧众依止无为的集会，三宝的意义没有差别。了悟本性是空，归依之处是寂灭，常行真如之道，才应是菩萨的修行。’ 这位忍辱精进的大比丘，常常说这首偈颂。当时，华光林中有千位梵志（婆罗门教修行者），修四梵行（慈、悲、喜、舍），听到这位比丘赞叹三宝的意义和名号，身心欢喜，就问比丘：‘在什么经典中有这样的意义？’ 比丘回答说：‘大调御师（佛的尊称）！在大方等真实经中，说佛、法、僧平等空慧，安住于一相之中。’ 当时，这千位梵志，
English
English version Those who have generated the Bodhi mind have long since become Buddhas, such as the supremely victorious Moon King Buddha. If there are good men or good women who hear the name of this Buddha, they will always encounter the Buddha, and their Bodhi mind will not regress. They will immediately transcend the extremely heavy evil karma of twelve billion kalpas. The thousand Bhikkhus who made vows at that time are the thousand Buddhas of our Bhadrakalpa (the current fortunate eon). When the Buddha spoke these words, hundreds of thousands of Brahma Kings generated the Bodhi mind and thought of the Buddha. A thousand Upasakas (male lay practitioners) and others attained the forbearance of non-origination of dharmas. Utarā's mother, the Bhikkhuni (female monastic) named Good Virtue, and five hundred other Bhikkhunis, were freed from all outflows (defilements), their minds were liberated, and they became Arhats (enlightened beings who have eradicated all defilements). When the Buddha spoke these words, the assembly at that time, upon hearing what the Buddha had said, were all greatly delighted. The Buddha said to Bhadrapala (Virtuous Protector): 'You should know now that I recall in the past, immeasurable, countless asamkhya kalpas (extremely long periods of time), there was a Buddha named Pure Sound Tathagata (the Thus Come One of Pure Sound), who possessed all ten titles (the ten epithets of a Buddha). When that Buddha appeared, this three thousand world (a world system in Buddhist cosmology) was adorned with seven treasures, no different from the Treasure Adorned Land. The Buddha's lifespan was twenty great kalpas, the Dharma remained in the world for forty kalpas, and the semblance Dharma (the period of decline of the Dharma) lasted twice as long, eighty kalpas. He also taught sentient beings with the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana).' During the period of the semblance Dharma, there was a Bhikkhu named All-Endurance, who upheld the Bodhisattva Pitaka (the teachings of the Bodhisattvas) and practiced the Bodhisattva path. He traveled through villages, often reciting this verse: 'The Buddha dwells in the equality of emptiness, the nature of Dharma is also like this, the Sangha relies on the assembly of non-action, the meaning of the Three Jewels is not different. Understanding that the fundamental nature is empty, the place of refuge is quiescence, constantly practicing the path of Suchness, this is the practice of a Bodhisattva.' This Bhikkhu, who was diligent in endurance, often recited this verse. At that time, in the Flower Light Grove, there were a thousand Brahmins (Hindu ascetics) who practiced the Four Brahma Viharas (loving-kindness, compassion, joy, and equanimity). Upon hearing this Bhikkhu praise the meaning and names of the Three Jewels, their minds and bodies were filled with joy. They asked the Bhikkhu: 'In which scripture is there such a meaning?' The Bhikkhu replied: 'Great Controller (an epithet for the Buddha)! In the Great Vaipulya Sutra of Truth, it is said that the Buddha, Dharma, and Sangha are equal in the wisdom of emptiness, abiding in one aspect.' At that time, these thousand Brahmins, --------------------------------------------------------------------------------
Chinese
闻佛、法、僧平等空慧，即思甚深大空智义，八千岁中端坐正受，于空法中而不决了，复更思惟一切法空。于如实际亦不决了，然不生疑，亦不诽谤，作此思惟。 “时，有一比丘名曰智藏，告诸梵志：‘汝等知不？过去有佛，名三昧尊丰如来，十号具足，如是同字百千亿佛，皆说甚深般若波罗蜜。其经中说：“不住诸法，法性皆空。”如是梵志，于空法中心不明了，但当一心归于空义。’ “时千梵志，闻此语已，心大欢喜，白比丘言：‘般若波罗蜜是大空智，我等今者无明所覆，于空义中无由解了，但于大德所说，法中身心随喜。’” 佛告跋陀波罗：“彼二比丘善说法者：第一比丘今已成佛于妙乐国，欢喜庄严珠王佛是。若有四众闻彼佛名，五体投地，归依顶礼，即得超越五百万亿阿僧祇劫生死之罪；第二比丘久已成佛，号帝宝幢摩尼胜光如来，十号具足，若有四众闻彼佛名，五体投地，归依顶礼，即得超越七百万亿阿僧祇劫生死之罪。 “时千梵志，以闻甚深般若波罗蜜，身心欢喜，不生惊疑、怖畏、诽谤，即得超越五十亿劫生死之罪。舍身他世即得值遇十六亿佛，于诸佛所得念佛三昧，以庄严心，念佛三昧庄严心故，渐渐于空法中心得开解。 “跋陀波罗！时千梵志，岂异 现代汉语译本 听闻佛、法、僧的平等空性智慧后，他们便思索甚深的大空智慧的含义，在八千年中端坐禅定，正受其益，虽然对于空性之法仍未完全理解，但他们继续思索一切法皆空的道理。对于如实之际（tathata，真如实相）也未能完全理解，然而他们不生疑惑，也不诽谤，只是这样思索着。 当时，有一位比丘名叫智藏，他告诉那些婆罗门：‘你们知道吗？过去有一尊佛，名为三昧尊丰如来（Samadhi-vikrantarajas，三昧尊胜王如来），具足十号（如来十种称号），像这样同名的佛有百千亿之多，他们都宣说了甚深的般若波罗蜜（Prajnaparamita，般若波罗蜜多）。他们的经典中说：“不住于诸法，一切法的本性皆是空性。”各位婆罗门，你们对于空性之法心中不甚明了，但应当一心归向空性的意义。’ 当时，一千位婆罗门听了这话后，心中非常欢喜，他们对那位比丘说：‘般若波罗蜜是大空智慧，我们现在被无明所覆盖，对于空性的意义无法理解，但对于大德您所说的法，我们身心都随喜。’ 佛告诉跋陀波罗（Bhadrapala，贤护）：‘那两位善于说法的比丘：第一位比丘现在已经成佛，在妙乐国，佛号是欢喜庄严珠王佛（Abhirati-vyuha-ratnaraja，欢喜庄严宝王如来）。如果有四众弟子（比丘、比丘尼、优婆塞、优婆夷）听闻这位佛的名号，五体投地，归依顶礼，就能超越五百万亿阿僧祇劫的生死之罪；第二位比丘早已成佛，佛号是帝宝幢摩尼胜光如来（Indraketu-mani-uttama-prabha，帝释幢幡摩尼胜光如来），具足十号，如果有四众弟子听闻这位佛的名号，五体投地，归依顶礼，就能超越七百万亿阿僧祇劫的生死之罪。 当时，一千位婆罗门因为听闻了甚深的般若波罗蜜，身心欢喜，不生惊疑、怖畏、诽谤，就超越了五十亿劫的生死之罪。他们舍弃此身，转生到其他世界，就能遇到十六亿佛，在诸佛那里得到念佛三昧（Buddhanusmrti-samadhi，忆佛三昧），以庄严的心来修持，因为以念佛三昧庄严其心，他们逐渐对于空性之法心中得以开解。 跋陀波罗！当时的那一千位婆罗门，难道是其他人吗？’