English
English version Having heard of the equality and emptiness wisdom of the Buddha, Dharma, and Sangha, they contemplated the profound meaning of the great emptiness wisdom, sitting in meditation for eight thousand years, receiving its benefits. Although they did not fully understand the Dharma of emptiness, they continued to contemplate the emptiness of all dharmas. They also did not fully understand the suchness (tathata), yet they did not doubt or slander, but simply contemplated in this way. At that time, there was a Bhikshu named Jizang (智藏, Wisdom Store), who told the Brahmins: ‘Do you know? In the past, there was a Buddha named Samadhi-vikrantarajas Tathagata (三昧尊丰如来, Samadhi-victorious-king Tathagata), who possessed the ten epithets (ten titles of a Tathagata). There were hundreds of billions of Buddhas with the same name, and they all preached the profound Prajnaparamita (般若波罗蜜, Perfection of Wisdom). In their scriptures, it is said: “Do not abide in any dharmas; the nature of all dharmas is emptiness.” Brahmins, although your minds are not clear about the Dharma of emptiness, you should wholeheartedly turn towards the meaning of emptiness.’ At that time, a thousand Brahmins, upon hearing these words, were greatly delighted. They said to the Bhikshu: ‘Prajnaparamita is the great wisdom of emptiness. We are now covered by ignorance and cannot understand the meaning of emptiness. However, we rejoice in body and mind in the Dharma that the great virtuous one has spoken.’ The Buddha told Bhadrapala (跋陀波罗, Guardian of the Virtuous): ‘Those two Bhikshus who are good at preaching the Dharma: the first Bhikshu has now become a Buddha in the Land of Wonderful Joy, named Abhirati-vyuha-ratnaraja Buddha (欢喜庄严珠王佛, Joyful Adornment Jewel King Buddha). If the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas) hear the name of this Buddha, prostrate themselves with their five limbs touching the ground, and take refuge and pay homage, they will transcend the sins of birth and death for five million billion asamkhya kalpas. The second Bhikshu has long since become a Buddha, named Indraketu-mani-uttama-prabha Tathagata (帝宝幢摩尼胜光如来, Indra's Banner Jewel Supreme Light Tathagata), who possesses the ten epithets. If the four assemblies hear the name of this Buddha, prostrate themselves with their five limbs touching the ground, and take refuge and pay homage, they will transcend the sins of birth and death for seven million billion asamkhya kalpas.’ At that time, the thousand Brahmins, having heard the profound Prajnaparamita, were joyful in body and mind, and did not give rise to doubt, fear, or slander. They transcended the sins of birth and death for fifty billion kalpas. When they abandoned this body and were reborn in other worlds, they encountered sixteen billion Buddhas. They obtained the Buddhanusmrti-samadhi (念佛三昧, Samadhi of Buddha Recitation) from these Buddhas, and cultivated it with a solemn mind. Because they adorned their minds with the Buddhanusmrti-samadhi, they gradually gained understanding of the Dharma of emptiness in their hearts. Bhadrapala! Were those thousand Brahmins at that time different people?’ --------------------------------------------------------------------------------
Chinese
人乎？我等贤劫千佛是，以得闻空法心无疑故，于娑婆世界次第得成阿耨多罗三藐三菩提。是故一切众生，应于空义心无疑惑。” 佛说此语时，时会大众，闻佛所说，有得初果，有发无上正真道意，数甚众多不可具说。一切大众闻佛所说，皆大欢喜，顶礼佛足。 佛告跋陀波罗：“我念过去无量无数阿僧祇劫，彼世有佛，名海慧如来，十号具足。国名净乐，七宝庄严地生宝华，如须弥山七宝合成，严显可爱。 “彼佛世尊，常入禅定，默然不言终不说法，但放白毫大人相光，施作佛事。或有众生见白毫光如十善印，说十善义；或有众生见白毫光如五戒印，说五戒义，及五戒缘；或有众生见白毫光如八戒印，说八戒义，及八戒缘；或有众生见白毫光如波罗提木叉印，说波罗提木叉义，及波罗提木叉缘；或有众生见白毫光如六波罗蜜印，说八万四千诸度义；或有众生见白毫光如四谛印，说四谛义，及三十七助菩提分法；或有众生见白毫光如独觉印，说十二因缘义；或有众生见白毫光如智相印，演说菩萨初地境界，乃至十地，说首楞严光印三昧，说金刚定不坏境界。 “跋陀波罗！如是白毫大人相中，现无量无数恒河沙印，或有印中演法无畏；或有印中说九十五种外道邪术；或有印中说诸天众上 现代汉语译本：‘是人吗？’‘我们是贤劫（Bhadrakalpa，佛教中认为的一个时期）的千佛，因为听闻空性之法而心中无疑，所以在娑婆世界（Sahā world，我们所居住的这个世界）次第成就阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。因此，一切众生，都应该对空性的意义心中没有疑惑。’ 佛陀说这些话的时候，当时在场的大众，听闻佛陀所说，有的证得了初果（Sotāpanna，须陀洹果），有的发起了无上正真道的心意，数量非常众多，无法一一述说。所有大众听闻佛陀所说，都非常欢喜，顶礼佛足。 佛陀告诉跋陀波罗（Bhadrapāla，菩萨名）说：‘我回忆过去无量无数阿僧祇劫（asaṃkhyeya kalpa，极长的时间单位），那个世界有佛，名为海慧如来（Sāgaramati Tathāgata），十号具足（如来十种称号）。国名叫净乐，用七宝庄严，地上生长宝华，像须弥山（Sumeru，佛教中的圣山）一样由七宝合成，庄严显耀，令人喜爱。 ‘那位佛世尊，常常进入禅定，默然不语，始终不说法，只是放出白毫大人相光（ūrṇā，佛眉间白毫所放之光），施行佛事。有的众生见到白毫光像十善印，就说十善的意义；有的众生见到白毫光像五戒印，就说五戒的意义，以及五戒的因缘；有的众生见到白毫光像八戒印，就说八戒的意义，以及八戒的因缘；有的众生见到白毫光像波罗提木叉印（Prātimokṣa，戒律），就说波罗提木叉的意义，以及波罗提木叉的因缘；有的众生见到白毫光像六波罗蜜印（ṣaṭ pāramitā，六度），就说八万四千种度脱的意义；有的众生见到白毫光像四谛印（catvāri āryasatyāni，四圣谛），就说四谛的意义，以及三十七助菩提分法（bodhipākṣikā dharmāḥ，三十七道品）；有的众生见到白毫光像独觉印（pratyekabuddha，辟支佛），就说十二因缘的意义；有的众生见到白毫光像智相印，就演说菩萨初地境界，乃至十地，说首楞严光印三昧（Śūraṃgama samādhi，首楞严三昧），说金刚定不坏境界。 ‘跋陀波罗！像这样白毫大人相中，显现无量无数恒河沙（Ganges sand，极多的数量）的印，有的印中演说佛法无所畏惧；有的印中说九十五种外道邪术；有的印中说诸天众上
English
English version: ‘Are they humans?’ ‘We are the thousand Buddhas of the Bhadrakalpa (the current kalpa, or eon, in Buddhist cosmology), because we have heard the Dharma of emptiness and have no doubt in our minds, we will successively attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) in the Sahā world (the world we live in). Therefore, all sentient beings should have no doubt in their minds about the meaning of emptiness.’ When the Buddha spoke these words, the assembly at that time, upon hearing what the Buddha said, some attained the first fruit (Sotāpanna, stream-enterer), and some aroused the intention for the unsurpassed true path. Their number was very large and could not be fully described. All in the assembly, upon hearing what the Buddha said, were greatly delighted and bowed their heads at the Buddha's feet. The Buddha said to Bhadrapāla (a Bodhisattva): ‘I recall in the past, immeasurable, countless asaṃkhyeya kalpas (an extremely long period of time), there was a Buddha in that world named Sāgaramati Tathāgata (Ocean Wisdom Thus Come One), who possessed all ten titles (the ten epithets of a Buddha). His country was named Pure Joy, adorned with seven treasures, and precious flowers grew on the ground, like Mount Sumeru (the sacred mountain in Buddhist cosmology) made of seven treasures, magnificent and lovely. ‘That World Honored One, the Buddha, often entered into meditative concentration, remaining silent and never speaking the Dharma, but only emitting the light of the white hair mark (ūrṇā, the white hair between the Buddha's eyebrows) of a great person, performing the work of a Buddha. Some beings, seeing the white hair light like the seal of the ten good deeds, spoke of the meaning of the ten good deeds; some beings, seeing the white hair light like the seal of the five precepts, spoke of the meaning of the five precepts, and the causes and conditions of the five precepts; some beings, seeing the white hair light like the seal of the eight precepts, spoke of the meaning of the eight precepts, and the causes and conditions of the eight precepts; some beings, seeing the white hair light like the seal of the Prātimokṣa (the monastic code of conduct), spoke of the meaning of the Prātimokṣa, and the causes and conditions of the Prātimokṣa; some beings, seeing the white hair light like the seal of the six pāramitās (the six perfections), spoke of the meaning of the eighty-four thousand ways of deliverance; some beings, seeing the white hair light like the seal of the four noble truths (catvāri āryasatyāni), spoke of the meaning of the four noble truths, and the thirty-seven factors of enlightenment (bodhipākṣikā dharmāḥ); some beings, seeing the white hair light like the seal of a pratyekabuddha (a solitary enlightened one), spoke of the meaning of the twelve links of dependent origination; some beings, seeing the white hair light like the seal of wisdom, expounded the realm of the first Bodhisattva ground, up to the tenth ground, spoke of the Śūraṃgama samādhi (the heroic march samadhi), and spoke of the indestructible realm of the Vajra samādhi. ‘Bhadrapāla! In this way, from the white hair mark of a great person, countless Ganges sand (an extremely large number) seals appeared. In some seals, the fearless Dharma was expounded; in some seals, the ninety-five kinds of heretical teachings were spoken; in some seals, the assemblies of the gods above --------------------------------------------------------------------------------
Chinese
妙报应；或有印中说于劫成及与劫坏；或有印中说日月五星、二十八宿，灾异变怪一切世事；或有印中说诸神仙及鬼神道。此白毫印，普照十方化度众生，随有缘者显现佛事。彼佛寿命十二大劫，正法住世亦十二劫，像法住世二十四劫。 “于像法中有千婆罗门，第一婆罗门名檀那世寄，其最后名分若世罗。千婆罗门聪明博智，各皆通达四毗陀论。 “海慧如来像法之中，有一比丘名曰净龙丰庄严，与诸婆罗门共相难诘。婆罗门说毗陀论经神我之法，沙门复以十二部经甚深空义，演说无相破其贪着。 “千婆罗门闻无相义，白比丘言：‘汝于何处得此无我空寂之法？’ “比丘答言：‘三世诸佛，十号具足，所共宣说。海慧如来白毫印中，常说此偈： “‘本性义不生， 无受无取者， 四大性如幻， 五阴如炎电。 一切诸世间， 犹如旋火轮， 皆随无明转， 业力庄严生。 观性相无常， 无我无有生， 智者应谛观， 本末因缘义。 本性实际空， 缚着横见有， 若能达解空， 无愿无作处。 无相无所依， 必得道如佛， 降伏众魔怨， 度脱诸天人。 亦入大解脱， 知空是本报， 是名佛所说， 现代汉语译本 有关于奇妙的报应；有的印记中讲述了劫的形成和劫的毁灭；有的印记中讲述了日月五星、二十八星宿，灾难变异和一切世事；有的印记中讲述了诸神仙以及鬼神之道。这白毫印，普照十方，化度众生，随着有缘者的出现而显现佛事。那位佛的寿命有十二大劫，正法住世的时间也是十二劫，像法住世的时间是二十四劫。 在像法时期，有千位婆罗门（印度教祭司），第一位婆罗门名叫檀那世寄（Dhanaseki），最后一位名叫分若世罗（Bhinraseira）。这千位婆罗门聪明博学，都精通四毗陀论（Vedas，印度教的根本经典）。 在海慧如来（Samudramati）的像法时期，有一位比丘（佛教僧侣）名叫净龙丰庄严，与众婆罗门互相辩论。婆罗门宣讲毗陀论中关于神我和梵的教义，沙门（佛教僧侣）则用十二部经的甚深空义，阐述无相的道理，破除他们的贪执。 千位婆罗门听闻无相的道理后，对那位比丘说：‘你从哪里得到这无我空寂的教法？’ 比丘回答说：‘这是三世诸佛，十号具足（如来十种称号），共同宣说的。海慧如来白毫印中，常说这首偈颂： ‘本性之义不生不灭，没有接受者也没有舍弃者，四大（地、水、火、风）的本性如幻，五阴（色、受、想、行、识）如闪电。一切世间，犹如旋转的火轮，都随着无明而转动，由业力庄严而生。观察诸法的本性是无常的，无我且无生。智者应当仔细观察，本末因缘的道理。本性实际上是空，执着于此则产生虚妄的见解，如果能够通达空性，就能达到无愿无作的境界。无相且无所依，必定能得道成佛，降伏一切魔怨，度脱诸天人。也能进入大解脱，明白空性是根本的报应，这就是佛所说的。’