English
English version There are wondrous retributions; some seals speak of the formation and destruction of kalpas (eons); some seals speak of the sun, moon, five planets, twenty-eight constellations, calamities, anomalies, and all worldly affairs; some seals speak of gods, immortals, and the paths of ghosts and spirits. This white hair mark illuminates the ten directions, transforming and liberating sentient beings, manifesting Buddha's deeds according to those with karmic connections. That Buddha's lifespan is twelve great kalpas, the duration of the true Dharma is also twelve kalpas, and the duration of the semblance Dharma is twenty-four kalpas. During the semblance Dharma period, there are a thousand Brahmins (Hindu priests), the first Brahmin is named Dhanaseki, and the last is named Bhinraseira. These thousand Brahmins are intelligent and learned, all well-versed in the four Vedas (the fundamental scriptures of Hinduism). During the semblance Dharma period of Samudramati Tathagata (Buddha), there is a Bhikshu (Buddhist monk) named Pure Dragon Abundant Adornment, who debates with the Brahmins. The Brahmins preach the doctrines of the Atman (self) and Brahman (ultimate reality) from the Vedas, while the Shramana (Buddhist monk) uses the profound meaning of emptiness from the twelve divisions of scriptures, expounding the principle of non-form to break their attachments. After hearing the principle of non-form, the thousand Brahmins ask the Bhikshu: 'Where did you obtain this teaching of no-self and emptiness?' The Bhikshu replies: 'This is what all Buddhas of the three times, complete with the ten epithets (ten titles of a Tathagata), have jointly proclaimed. In the white hair mark of Samudramati Tathagata, this verse is often spoken: 'The meaning of inherent nature is neither born nor dies, there is no receiver nor rejecter, the nature of the four great elements (earth, water, fire, wind) is like illusion, the five skandhas (form, feeling, perception, mental formations, consciousness) are like lightning. All the worlds are like a spinning fire wheel, all revolve with ignorance, born from the adornment of karmic force. Observing the nature of phenomena as impermanent, without self and without birth. The wise should contemplate carefully, the meaning of the causes and conditions from beginning to end. The inherent nature is actually empty, attachment to it creates false views, if one can understand emptiness, one can reach the state of no desire and no action. Without form and without reliance, one will surely attain the path and become a Buddha, subduing all demonic enemies, liberating all gods and humans. One can also enter great liberation, knowing that emptiness is the fundamental retribution, this is what the Buddha has spoken.' -------------------------------------------------------------------------------- 无我及空义。’
Chinese
“说此偈已，千婆罗门心大欢喜，礼比丘足，各自还归，端坐林野，思无我空。经八千万岁，于大空义心不决了，以思空义功德力故，即于空中得见百千佛，于诸佛所得念佛三昧，即于三昧中见海慧佛白毫印中说甘露偈： “‘若欲发道心， 修持菩萨戒， 欲求真实空， 随学菩萨道。 常当行慈心， 除去恚害想， 悲愍于一切， 观彼身空寂。 我身无性相， 假于四大生， 随顺诸佛法， 不杀不起瞋。 悉堪受诸法， 其心犹如地， 常行无所著， 一心住一意。 悉观法平等， 无彼亦无此， 正心思此义， 乃应菩萨行。’ “时，千婆罗门闻此偈已，身心欢喜，倍加精进。即得诸佛现前三昧，于三昧中坚固正受，不退转于阿耨多罗三藐三菩提心。 “跋陀波罗！尔时龙丰庄严比丘者，久已成佛，华光国土龙自在王佛是；千婆罗门，岂异人乎？我等贤劫千佛是。 “跋陀波罗！我与贤劫千佛，于海慧如来遗法之中，闻大空偈，端坐思惟心不决了，犹得超越无量亿劫生死之罪。是故汝等，应于空义思惟取证。” 是时，众会闻佛所说，有得初果，有发无上正真之道，有种辟支佛道因缘者 现代汉语译本 ‘无我’（anatman，指没有永恒不变的自我）和‘空’（sunyata，指一切事物没有自性）的意义。’ “说完这偈颂后，一千位婆罗门心生欢喜，礼拜比丘的脚，各自返回，在林野中端坐，思考‘无我’和‘空’的道理。经过八千万年，对于‘空’的深义仍然不能决断，因为思索‘空’的功德力，就在空中看见了百千佛，从诸佛那里得到了念佛三昧（samadhi，指专注的禅定状态），就在三昧中看见海慧佛（Sagaramati Buddha）从白毫印（urna，指佛眉间白毫）中说出甘露偈： ‘如果想要发起道心，修持菩萨戒（bodhisattva sila，指菩萨的戒律），想要寻求真实的‘空’，就应当随顺学习菩萨道（bodhisattva marga，指菩萨的修行道路）。应当常常行慈心（maitri，指慈爱之心），除去嗔恚和伤害的念头，悲悯一切众生，观察他们的身体是空寂的。我的身体没有自性，是假借四大（地、水、火、风）而生，应当随顺诸佛的教法，不杀生，不起嗔恨。能够接受一切法，心像大地一样，常常行无所执著，一心专注于一个意念。观察一切法平等，没有彼也没有此，以正念思考这个道理，才算是菩萨的修行。’ “当时，一千位婆罗门听了这偈颂后，身心欢喜，更加精进。立刻得到了诸佛现前三昧，在三昧中坚固正受，不退转于阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，指无上正等正觉之心）。 “跋陀波罗（Bhadrapala）！当时的龙丰庄严比丘，早已成佛，就是华光国土的龙自在王佛（Nagaraja-svabhava Buddha）；那一千位婆罗门，难道是其他人吗？他们就是我们贤劫（bhadrakalpa，指现在这个贤善的时代）的千佛。 “跋陀波罗！我和贤劫的千佛，在海慧如来（Sagaramati Tathagata）的遗法中，听闻‘大空’的偈颂，端坐思惟却不能决断，尚且能够超越无量亿劫生死之罪。所以你们应当思惟‘空’的意义，并加以证悟。” 当时，在场的众人听了佛所说，有的证得初果（srota-apanna，指须陀洹果），有的发起了无上正真之道的心，有的种下了辟支佛道（pratyekabuddha-yana，指缘觉乘）的因缘。
English
English version 'The meaning of 'no-self' (anatman) and 'emptiness' (sunyata).' “Having spoken this verse, the thousand Brahmins were greatly delighted, bowed at the feet of the Bhikshu, and returned to their respective places. They sat in the wilderness, contemplating the meaning of 'no-self' and 'emptiness'. After eighty million years, they still could not resolve the profound meaning of 'emptiness'. Due to the merit of contemplating 'emptiness', they saw hundreds of thousands of Buddhas in the sky. From these Buddhas, they attained the Samadhi of Buddha-Recollection. In that Samadhi, they saw the Buddha Sagaramati speaking a nectar verse from the white hair mark (urna) between his eyebrows: ‘If you wish to generate the mind of enlightenment, practice the Bodhisattva precepts (bodhisattva sila), if you wish to seek true emptiness, then follow the Bodhisattva path (bodhisattva marga). Always practice loving-kindness (maitri), remove thoughts of anger and harm, have compassion for all beings, and observe their bodies as empty and still. My body has no inherent nature, it is born from the four great elements (earth, water, fire, and wind). Follow the teachings of all Buddhas, do not kill, and do not arise anger. Be able to receive all dharmas, let your mind be like the earth, always practice without attachment, and focus your mind on one intention. Observe all dharmas as equal, without 'that' or 'this'. Contemplate this meaning with right thought, and then you are practicing the Bodhisattva path.’ “At that time, the thousand Brahmins, having heard this verse, were delighted in body and mind, and became even more diligent. They immediately attained the Samadhi of the Buddhas appearing before them. In that Samadhi, they firmly received the right concentration, and did not regress from the mind of Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). “Bhadrapala! The Bhikshu Long-Abundant-Adornment at that time had long since become a Buddha, he is the Buddha Nagaraja-svabhava in the land of Flower-Light. And those thousand Brahmins, were they different people? They are the thousand Buddhas of this Bhadrakalpa (the current fortunate eon). “Bhadrapala! I and the thousand Buddhas of this Bhadrakalpa, in the remaining teachings of the Tathagata Sagaramati, heard the verse of 'great emptiness', and though we sat contemplating it without resolution, we were still able to transcend the sins of countless eons of birth and death. Therefore, you should contemplate the meaning of 'emptiness' and attain its realization.” At that time, the assembly, having heard what the Buddha said, some attained the first fruit (srota-apanna), some generated the mind of the unexcelled, true path, and some planted the causes and conditions for the Pratyekabuddha path (the path of the solitary enlightened one). -------------------------------------------------------------------------------- ，时会大众闻佛，所说皆大欢喜。
Chinese
“跋陀波罗！我念过去无量亿世，彼时有佛号自在胜如来，十号具足。彼佛世尊出现世时，此娑婆世界其地金色，金华金光充遍世界，自在胜如来寿五十大劫，正法住世三十大劫，像法住世百二十大劫。 “于像法中有千居士，多饶财宝各储一亿，虽获俗利不以喜悦，常修苦空无常之相。 “彼时世中有一优婆塞，聪明多智，名摩诃那伽，至居士所，高声说偈： “‘财为无主物， 王贼所侵劫， 水火风吹尽， 不安不久居。 此身属无常， 恒为老病使， 匆匆营众务， 不觉死贼苦。 无常风力解， 财如大毒蛇， 毒害猛于龙， 亦为世怨俱。 诸佛及贤圣， 视财如疮疣， 捐之于大地， 如人弃涕唾。 善士修布施， 恒观于无我， 财物及受者， 三法俱空寂， 以此庄严心， 乃应菩萨行。’ “时千居士，闻优婆塞所说偈义，深心欢喜得未曾有，即共相随到于僧房。到僧房已，白诸比丘：‘此大众中，谁有智者？唯愿为我说甘露法。’ “尔时，众中有一比丘，名曰净音，为诸居士广赞菩萨檀波罗蜜，即说此偈： “‘过去有佛， 号自在胜， 彼佛 现代汉语译本：当时在场的大众听闻佛陀所说，都非常欢喜。 佛陀对跋陀波罗（Bhadrapala）说：‘我回忆过去无量亿世，那时有一尊佛，号为自在胜如来（自在胜如来，自在胜利的如来），具足十种名号。那尊佛世尊出现于世时，这个娑婆世界（Saha world，我们所居住的世界）的地面是金色的，金色的花朵和光芒遍布整个世界。自在胜如来的寿命有五十大劫（kalpa，佛教的时间单位），正法住世三十大劫，像法住世一百二十大劫。’ ‘在像法时期，有千位居士，他们都非常富有，各自拥有一亿的财富。虽然获得了世俗的利益，他们并不因此感到喜悦，常常修习苦、空、无常的观想。’ ‘那时，世间有一位优婆塞（upasaka，在家男居士），聪明且有智慧，名叫摩诃那伽（Mahānāga），他来到居士们所在的地方，高声说偈：’ ‘“财富是没有主人的东西，会被国王或盗贼侵夺，会被水、火、风摧毁殆尽，不会长久存在，也不会带来安稳。这个身体属于无常，总是被衰老和疾病所驱使，匆匆忙忙地为了各种事务奔波，却不觉察到死亡的痛苦。无常的风力一旦解散，财富就像剧毒的蛇，毒害比龙还要猛烈，也会成为世间的怨恨之源。诸佛和贤圣，看待财富如同疮疣，将它抛弃在大地上，就像人丢弃鼻涕唾沫一样。善士修习布施，常常观想无我，财富、施与者和接受者，这三者都是空寂的。用这样的心来庄严自己，才符合菩萨的修行。”’ ‘当时，这千位居士听闻优婆塞所说的偈语含义，内心深感欢喜，得到了前所未有的体验，于是共同跟随他来到僧房。到达僧房后，他们对众比丘说：‘这里的大众中，谁有智慧？希望能够为我们讲说甘露之法。’ ‘那时，大众中有一位比丘，名叫净音，为居士们广泛赞叹菩萨的檀波罗蜜（dāna pāramitā，布施的完美），并说了这首偈语：’ ‘“过去有一尊佛，号为自在胜，那尊佛’
English
English version: At that time, the assembly, having heard what the Buddha had said, were all greatly delighted. The Buddha said to Bhadrapala: 'I recall countless eons in the past, at that time there was a Buddha named the Tathagata Free Victory (自在胜如来, The Tathagata of Free Victory), who possessed all ten titles. When that World Honored One appeared in the world, this Saha world (娑婆世界, the world we live in) had a golden ground, with golden flowers and light filling the entire world. The lifespan of the Tathagata Free Victory was fifty great kalpas (劫, a Buddhist unit of time), the True Dharma remained in the world for thirty great kalpas, and the semblance Dharma remained for one hundred and twenty great kalpas.' 'During the period of the semblance Dharma, there were a thousand laymen, all very wealthy, each possessing one hundred million in wealth. Although they had obtained worldly benefits, they did not rejoice in them, and they often practiced contemplation on suffering, emptiness, and impermanence.' 'At that time, in the world, there was an upasaka (优婆塞, a male lay Buddhist practitioner), intelligent and wise, named Mahānāga (摩诃那伽), who came to where the laymen were and loudly spoke this verse:' '“Wealth is ownerless, it can be seized by kings or thieves, destroyed by water, fire, or wind, it does not last long, nor does it bring stability. This body belongs to impermanence, always driven by old age and sickness, rushing about for various affairs, yet unaware of the suffering of death. Once the force of impermanence disperses, wealth is like a venomous snake, its poison more fierce than a dragon, and it also becomes a source of worldly resentment. The Buddhas and sages view wealth as a sore, discarding it on the ground, like a person discarding mucus and saliva. Virtuous people practice giving, constantly contemplating no-self, wealth, the giver, and the receiver, all three are empty and still. Adorning oneself with such a mind is in accordance with the practice of a Bodhisattva.”' 'At that time, these thousand laymen, having heard the meaning of the verses spoken by the upasaka, felt deep joy in their hearts, and had an unprecedented experience, so they followed him together to the monastery. Upon arriving at the monastery, they said to the monks: 'Among this assembly, who is wise? We hope that you can speak the Dharma of nectar for us.' 'At that time, among the assembly, there was a monk named Pure Sound, who extensively praised the Bodhisattva's dāna pāramitā (檀波罗蜜, the perfection of giving) for the laymen, and spoke this verse:' '“In the past there was a Buddha, named Free Victory, that Buddha”'