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生欲闻法者，不中舍而为说经，亦不以色说，以法慈心教诏一切。” 佛言：“有上人不惜其身，趣欲令一切各得安隐，不以忧心而教人。所以者何？用更得好躯，譬若摩尼珠洗之倍好，其王者子莫不爱喜。所以爱喜者何？无瑕秽故。其法师譬如是，虽有生死，所更倍好。所以者何？身亦无恶亦无榜者。所以者何？常歌叹佛，故虽佛远常欲亲近。所以者何？已无所求，即祠是为祀。其有三拔致者，亦有祠而无有异。所以者何？无有恨心故，于一切无恶意。菩萨有祠无有胜者，若有念是者是故胜，不念之者无所胜，以功德长养身及他人，是故菩萨意。所以者何？不以法有所诤，以故无斗、无有系、无有缚、无有闭，其有作是祠者，莫有能瞋者，亦不念何法可计可校，是上人之所作。已处观其处处，亦不于功德中有所想，亦不破坏所作罪。所以者何？不失其本故。亦无有过菩萨上之尊法，能来教化者亦欢喜，亦无懈怠，亦不与人如有怒心。所以者何？摩诃衍不从是得。故曰摩诃衍，亦不想其衍。” 佛语悉达膝：“舍若本祠祀，当作是祠祀，即菩萨祠祀之瑞应。如若所见怛萨阿竭，是皆先世习衍之所致。所以者何？若觉眼见佛者，是皆本之瑞应。” 复有婆罗门，名难头多罗，白佛：“我见流水，有一 现代汉语译本：如果有人想听闻佛法，不要中途停止为他说经，也不要用外在的表象来说法，要用佛法和慈悲心去教导一切众生。 佛说：‘有修行高尚的人不吝惜自己的身体，一心想让一切众生都能得到安稳，不以忧愁的心情去教导他人。这是为什么呢？因为他们会得到更好的身体，就像摩尼珠（Mani jewel）清洗后会更加光亮，国王的儿子没有不喜爱它的。喜爱它是什么原因呢？因为它没有瑕疵。说法之人的德行就像这样，虽然有生死，所经历的会更好。这是为什么呢？因为自身没有邪恶也没有过失。这是为什么呢？因为他们经常歌颂佛，所以即使佛离得很远也想亲近。这是为什么呢？因为他们已经没有什么可求的，所以布施就是供养。那些具有三拔致（身份不明）的人，他们的供养也没有什么不同。这是为什么呢？因为他们没有怨恨心，对一切众生没有恶意。菩萨的供养没有比这更殊胜的，如果有人念诵这些，就是殊胜的，不念诵就没有什么殊胜的，用功德来增长自身和他人，这就是菩萨的意愿。这是为什么呢？不因为佛法而有所争执，因此没有争斗、没有束缚、没有捆绑、没有禁闭，那些做这种供养的人，没有人能嗔恨他们，也不考虑什么法可以衡量可以比较，这是修行高尚的人所做的。已经安住在观照之中，也不在功德中有所执着，也不破坏所造的罪业。这是为什么呢？因为不失去根本。也没有比菩萨更尊贵的佛法，能来教化众生的人也欢喜，也不懈怠，也不像有嗔怒心的人那样对待他人。这是为什么呢？摩诃衍（Mahayana，大乘）不是从这里得到的。所以叫做摩诃衍，也不执着于摩诃衍。’ 佛告诉悉达膝（Siddhartha Knee，人名）说：‘舍弃原来的祭祀，应当做这样的祭祀，这就是菩萨祭祀的吉祥征兆。如果所见到的怛萨阿竭（Tathagata，如来），都是前世修习大乘所致。这是为什么呢？如果觉悟的眼睛能见到佛，这都是根本的吉祥征兆。’ 又有一位婆罗门（Brahmin），名叫难头多罗（Nanduttara），对佛说：‘我看见流水，有一
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English version: 'If someone desires to hear the Dharma, do not stop in the middle of explaining the scriptures to them, nor should you explain the Dharma using external appearances. You should teach all beings with the Dharma and a compassionate heart.' The Buddha said, 'There are noble practitioners who do not spare their own bodies, wholeheartedly wanting all beings to attain peace and stability, and they do not teach others with a worried mind. Why is this? Because they will obtain a better body, just like a Mani jewel (Mani jewel) that becomes even brighter after being washed. The sons of kings all love it. Why do they love it? Because it has no flaws. The virtue of a Dharma teacher is like this; although they experience birth and death, what they experience will be even better. Why is this? Because their own body has no evil and no faults. Why is this? Because they constantly sing the praises of the Buddha, so even if the Buddha is far away, they want to be close. Why is this? Because they no longer have anything to seek, so giving is offering. Those who possess the three-fold refuge (identity unknown), their offerings are no different. Why is this? Because they have no resentment and no malice towards all beings. The offerings of a Bodhisattva are unsurpassed; if someone recites these, it is supreme; if they do not recite them, there is nothing supreme. They use merit to nourish themselves and others; this is the intention of a Bodhisattva. Why is this? They do not argue about the Dharma, so there is no strife, no bondage, no tying, no imprisonment. Those who make such offerings, no one can be angry with them, nor do they consider what Dharma can be measured or compared. This is what noble practitioners do. They have already settled in contemplation, and they are not attached to merit, nor do they destroy the sins they have committed. Why is this? Because they do not lose their foundation. There is no Dharma more尊贵than that of a Bodhisattva. Those who come to teach beings are also joyful, not lazy, and do not treat others like those with angry minds. Why is this? The Mahayana (Mahayana, Great Vehicle) is not obtained from here. Therefore, it is called Mahayana, and one should not be attached to Mahayana.' The Buddha told Siddhartha Knee (Siddhartha Knee, a name), 'Abandon the original sacrifices and make such sacrifices; this is the auspicious sign of Bodhisattva sacrifices. If what is seen is Tathagata (Tathagata, Thus Come One), it is all due to the practice of the Mahayana in previous lives. Why is this? If the awakened eye can see the Buddha, these are all fundamental auspicious signs.' Again, there was a Brahmin (Brahmin) named Nanduttara (Nanduttara), who said to the Buddha, 'I see flowing water, and there is a --------------------------------------------------------------------------------
Chinese
人而持一木作桥，我念：‘子之所作，甚何小矣！等作可以广大。所以者何？欲令一切悉可得度过。’适有是念，东方便有百佛而来现，悉言：‘善哉！善哉！是上人之所念，令一切人如得度，亦无央数人之路。今释迦文佛在于祇洹，子往，可悉从受法，得致阿耨多罗三耶三菩提。’是我本之瑞应，得见怛萨阿竭，闻其教戒。” 佛言：“善哉！善哉！如子所言。” 复有婆罗门，名曰旃郁多师利，白佛：“我出城门外，有迦罗越，谓我：‘如过舍，施若二百万。’便随其归。入舍有大高座，令我如坐，烧香供养，具作饮食已，二百万为达儭。我应时自念：‘当何以自作方便而过达儭？如阿耨多罗三耶三菩清净之达儭，可得如异。’适作念，便见东方千佛悉飞，如来悉在前住，皆言：‘善哉！善哉！如上人之所作，为一切人欲作，便往到祇洹释迦文佛所，当为若广说其法。如若得清净，其达儭如可以受，受之者，令一切皆可得安隐。所以者何？若三千大千刹土，悉奉行十善受施，不如菩萨发意为阿耨多罗三耶三菩提心而受施，悉过是上作是。’语已恍惚不知其处？” 佛言：“即怛萨阿竭署之瑞应。所以者何？以先供养十方佛故，逮得是法。” 复有婆罗门，名曰阎符师利，白佛：“在山中 安心而坐譬如得禅，于上见五百佛，四面皆香，如天香，皆呼我名言：‘善哉！善哉！如若所求，当作阿耨多罗三耶三菩法，勿作异禅。何谓为阿耨多罗三耶三菩？悉念一切人以慈心故，勿以想人，作不可思惟禅。作是禅，勿想心念，一切皆令安隐，勿念人想，勿念身想。’其诸佛言：‘往到祇洹释迦文所，当为若具说其法，怛萨阿竭署，当作是学，学是者在所作为。’说是已，而不知诸佛处。是我本之瑞应。” 佛言：“审如若所见无有异。所以者何？其有当坐于佛树下者，即有是瑞应，应若已先世供养七千佛故。” 复有婆罗门，名曰荷沙漫，白佛：“我见诸婆罗门，不多不少，于恒水浴已，语我：‘汝复行浴，身所恶露众恶，悉当随水如去。’便自思惟：‘何如而浴身，诸众恶当随水去？’便自见佛在于虚空中，其佛言：‘汝何思惟？’我应时对曰：‘诸婆罗门令我浴，身所众恶悉当随水去，故坐思惟是事。’其佛言：‘若到祇洹释迦文所，当为若说现法，诸所众恶悉当除去。’其佛言：‘有名诸法甚深无有底，其水甚美，于是浴者悉得净洁。若欲浴者当于中浴，众邪恶可以消除。浴已，诸天人及一切皆得安隐，便以法教化无所不遍。所以者何？诸过去佛悉那中浴，是故现瑞应。’” 佛言 现代汉语译本：安心静坐就像进入禅定，在禅定中我看见五百尊佛，四面八方都散发着香气，如同天上的香气。他们都呼唤我的名字说：‘善哉！善哉！如你所求，应当证得阿耨多罗三藐三菩提法（Anuttara-samyak-sambodhi，无上正等正觉），不要修习其他的禅定。什么是阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）？就是以慈悲心忆念一切众生，不要以分别心去想人，修习不可思议的禅定。修习这种禅定，不要想念心念，要让一切众生都得到安稳，不要想念人的形相，不要想念身体的形相。’那些佛说：‘前往祇洹精舍（Jetavana Vihara），到释迦文佛（Sakyamuni Buddha）那里，他会为你详细解说这种法，怛萨阿竭署（Tathagata，如来）应当这样学习，学习这种法的人，无论做什么都会成就。’说完这些话，我就不知道那些佛在哪里了。这是我最初的瑞应。” 佛说：‘你所见到的确实如此，没有差别。这是为什么呢？因为将要坐在菩提树下的人，就会有这种瑞应，这是因为你前世供养过七千尊佛的缘故。’ 又有一位婆罗门（Brahman），名叫荷沙漫（Hesha Man），对佛说：‘我看见许多婆罗门（Brahman），人数不多也不少，在恒河（Ganges）里沐浴后，对我说：‘你再去沐浴，你身上所有的污垢和罪恶，都会随着水流逝。’我便自己思量：‘怎样沐浴身体，才能让所有的罪恶都随着水流逝呢？’我便看见佛在虚空中，佛说：‘你在思量什么？’我立即回答说：‘那些婆罗门（Brahman）让我去沐浴，说我身上所有的罪恶都会随着水流逝，所以我正在思量这件事。’佛说：‘你到祇洹精舍（Jetavana Vihara），到释迦文佛（Sakyamuni Buddha）那里，他会为你宣说现世的法，你所有的罪恶都会被除去。’佛说：‘有一种法，非常深奥没有底，那里的水非常美好，在那里沐浴的人都能得到清净。如果想要沐浴，就应当在那里沐浴，所有的邪恶都可以消除。沐浴后，诸天人以及一切众生都能得到安稳，然后用佛法教化，无所不遍。这是为什么呢？因为过去诸佛都在那里沐浴过，所以现在显现这种瑞应。’ 佛说：
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English version: Sitting peacefully is like entering into dhyana (meditation), in which I saw five hundred Buddhas. Fragrance emanated from all directions, like heavenly fragrance. They all called my name, saying: 'Excellent! Excellent! As you wish, you should attain Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), do not practice other dhyanas (meditations). What is Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment)? It is to remember all beings with a compassionate heart, do not think of people with discrimination, practice inconceivable dhyana (meditation). Practicing this dhyana (meditation), do not think of thoughts, let all beings be peaceful and secure, do not think of the form of people, do not think of the form of the body.' Those Buddhas said: 'Go to Jetavana Vihara (Jetavana Monastery), to Sakyamuni Buddha (Buddha of the Shakya clan), he will explain this Dharma (teachings) to you in detail. Tathagata (Thus Come One) should learn in this way, those who learn this Dharma (teachings) will accomplish whatever they do.' After saying these words, I did not know where those Buddhas were. This is my initial auspicious sign.' The Buddha said: 'What you have seen is indeed true, there is no difference. Why is this so? Because those who are about to sit under the Bodhi tree (tree of enlightenment) will have this auspicious sign, this is because you have made offerings to seven thousand Buddhas in your previous lives.' Furthermore, there was a Brahman (member of the priestly caste), named Hesha Man, who said to the Buddha: 'I saw many Brahmans (members of the priestly caste), neither too many nor too few, bathing in the Ganges River (sacred river in India), and they said to me: 'You should bathe again, all the filth and evils on your body will flow away with the water.' Then I thought to myself: 'How can I bathe my body so that all the evils will flow away with the water?' Then I saw the Buddha in the empty sky, and the Buddha said: 'What are you thinking about?' I immediately replied: 'Those Brahmans (members of the priestly caste) told me to bathe, saying that all the evils on my body would flow away with the water, so I am thinking about this matter.' The Buddha said: 'Go to Jetavana Vihara (Jetavana Monastery), to Sakyamuni Buddha (Buddha of the Shakya clan), he will explain the present Dharma (teachings) to you, and all your evils will be removed.' The Buddha said: 'There is a Dharma (teachings) that is very profound and without bottom, the water there is very beautiful, and those who bathe there can be purified. If you want to bathe, you should bathe there, and all evils can be eliminated. After bathing, all devas (gods) and all beings can be peaceful and secure, and then use the Dharma (teachings) to teach, without leaving anything out. Why is this so? Because all the Buddhas of the past have bathed there, so this auspicious sign is now manifested.' The Buddha said: -------------------------------------------------------------------------------- ：“当闻怛萨阿竭署者，是本瑞应。”
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有婆罗门，名曰惟耆先，白佛：“我赍华持到婆罗门神祠，入门见怛萨阿竭飞在虚空中而住，其佛问我：‘持是华给何所？’即应言：‘欲以上神。’其佛言：‘有怛萨阿竭，号曰天中天，可以华供养上之。所以者何？因是可有功德，而到阿耨多罗三耶三菩，便可逮得阿耨多罗禅。’即欲以华供养，其华悉化作佛，悉紫磨金色，其光七尺，三十二相种好悉具，诸佛皆言：‘其心以坚于功德者，能致是应。’即时复问：‘当作何方便，令功德不可胜数？’其佛言：‘若有菩萨见佛者，因是作功德；中有见化佛者，因是作功德；中有见寺者，因是作功德；中若见佛坐起处，因是作功德；中有见佛经行处，因是作功德；中有闻佛者，因是作功德；中有闻上下、四维、四方，有佛教诫一切，因是作功德；中有佛舍利者，因是作功德；中有老、病、死而自计挍，因是作功德。若见郡国、县邑破坏者，若谷贵、人民饥饿，而用是自计，因是作功德。所以者何？念前事故，因是有不可数功德，所谓阿耨多罗三耶三菩功德。’” 复有婆罗门，名曰沙竭末，白佛：“我入海浴，适有是念，便见万佛，皆言：‘不当如子之意欲度海。’便自念：‘其余有浴者，亦在是闻当有此异，其意 现代汉语译本：‘当听到‘怛萨阿竭署’（Tathagata，如来）这个名字时，这就是本经的瑞应。’ 有一位婆罗门，名叫惟耆先，禀告佛陀：‘我拿着花打算去婆罗门神祠供奉，入门时看见怛萨阿竭（Tathagata，如来）飞在虚空中停留。那位佛问我：‘拿着这些花打算供奉给谁？’我回答说：‘想用来供奉上神。’那位佛说：‘有怛萨阿竭（Tathagata，如来），名为天中天，可以用花供养他。为什么呢？因为这样可以获得功德，最终达到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），便可以证得阿耨多罗禅（Anuttara-dhyana，无上禅定）。’我正想用花供养时，那些花全部化作佛，全身都是紫磨金色，光芒七尺，三十二相都具足。诸佛都说：‘其心对于功德非常坚定的人，才能感应到这种景象。’我当时又问：‘应当用什么方法，才能让功德变得不可胜数？’那位佛说：‘如果有人见到佛，因此而作功德；有人见到化佛，因此而作功德；有人见到寺庙，因此而作功德；有人见到佛坐卧之处，因此而作功德；有人见到佛经行之处，因此而作功德；有人听到佛法，因此而作功德；有人听到上下、四维、四方，有佛的教诫，因此而作功德；有人见到佛舍利，因此而作功德；有人因为衰老、疾病、死亡而自我警醒，因此而作功德。如果见到郡国、县邑被破坏，或者谷物昂贵、人民饥饿，因此而自我警醒，因此而作功德。为什么呢？因为忆念这些事情，因此有不可数的功德，也就是所谓的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的功德。’ 又有一位婆罗门，名叫沙竭末，禀告佛陀：‘我进入海中沐浴，刚产生这个念头，便见到万佛，都说：‘不应当像你这样想渡海。’我便自己想：‘其他有在沐浴的人，也在这里听到，应当会有这种奇异的感受，他们的想法’