Chinese
、阿须伦、迦留罗、甄陀罗，摩睺勒等，并其众皆来会。诸比丘、比丘尼、优婆塞、优婆夷，并其众会坐。彼时，佛与若干百千之众，眷属围绕，而为说经。其从须弥方外来者，四面云集，一切众会皆坐自然师子之座。 于是维耶离国有长者子，名罗邻那竭，汉言曰宝事，与五百长者子俱，皆有决于无上正真之道，持七宝盖来诣佛所，稽首佛足，以其宝盖，共覆佛上。佛之威神，令一宝盖，覆此三千大千佛国。于是世界诸来大众，皆见宝盖覆此三千世界，诸须弥目邻、大目邻山、雪山、宝山、黑山、铁围山、大铁围山，悉现于宝盖中。此三千世界，大海江河，川流泉源，及上日月星辰，天宫龙宫，诸尊神宫，悉现于宝盖中。十方诸佛佛国严净，及十方佛在所说法，皆现于宝盖中，悉遥见闻。一切魔众得未曾有，礼佛而立。国界若干，莫不目见。 童子宝事，即于佛前以偈赞曰： “清净金华眼明好， 净教灭意度无极， 净除欲疑称无量， 愿礼沙门寂然迹。 既见大圣三界将， 现我佛国特清明， 说最法言决众疑， 虚空神天得闻听。 经道讲授诸法王， 以法布施解说人， 法鼓导善现上义， 稽首法王此极尊。 说名不有亦不无， 以因缘故诸法生， 非我不造 现代汉语译本： 阿修罗（Asura，非天），迦楼罗（Garuda，金翅鸟），紧那罗（Kinnara，人非人），摩睺罗伽（Mahoraga，大蟒神）等，以及他们的眷属都来集会。诸位比丘、比丘尼、优婆塞、优婆夷，以及他们的眷属都入座。当时，佛陀与成百上千的大众眷属围绕，为他们宣说佛经。那些从须弥山（Mount Sumeru）方外来的大众，从四面八方云集而来，所有集会的大众都坐在自然形成的狮子座上。 这时，维耶离国（Vaishali）有一位长者之子，名叫罗邻那竭（Ratnakara），汉译为宝事，与五百位长者之子一同前来，他们都对无上正真之道有坚定的信念。他们手持七宝华盖来到佛陀所在之处，顶礼佛足，用这些宝盖共同覆盖在佛陀上方。佛陀的威神之力，使得一个宝盖就能覆盖这三千大千佛国。于是，这个世界从各方来的大众，都看见宝盖覆盖着这三千世界，诸如须弥山、目邻山（Mucilinda）、大目邻山、雪山、宝山、黑山、铁围山（Cakravada）、大铁围山，都显现在宝盖之中。这三千世界的大海、江河、川流、泉源，以及上方的日月星辰、天宫龙宫、诸位尊神的神宫，都显现在宝盖之中。十方诸佛的佛国庄严清净，以及十方诸佛所在之处所宣说的佛法，都显现在宝盖之中，所有人都遥遥地看见和听见。一切魔众获得了前所未有的体验，向佛陀礼拜而立。各个国界的人们，没有谁不是亲眼看见这些景象。 童子宝事，就在佛陀面前用偈颂赞叹道： ‘清净金色的眼眸明亮美好， 用清净的教法灭除意念，度化无边众生， 清净地去除欲望和疑惑，称扬无量的功德， 愿我礼敬沙门寂静的足迹。 已经见到大圣是三界的导师， 显现我的佛国特别清明， 宣说最殊胜的法言，决断众人的疑惑， 虚空中的神天都能听闻。 用佛经教导讲授诸法之王， 用法来布施，为人们解说， 法鼓引导向善，显现至上的意义， 稽首礼敬法王，您是至极尊贵。 所说的名既不是有也不是无， 因为因缘的缘故，诸法才得以生起， 不是我所创造’
English
English version: The Asuras (non-gods), Garudas (golden winged birds), Kinnaras (half-human, half-bird creatures), Mahoragas (great serpent deities), and their retinues all came to the assembly. Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and their retinues were seated. At that time, the Buddha, surrounded by hundreds of thousands of followers, was expounding the scriptures. Those who came from beyond Mount Sumeru gathered from all directions, and all the assembly were seated on naturally formed lion thrones. Then, in the city of Vaishali, there was a son of a wealthy man named Ratnakara, which translates to 'Treasure Affair' in Chinese, who came with five hundred sons of wealthy men. They all had firm faith in the unsurpassed and truly enlightened path. Holding seven-jeweled canopies, they came to where the Buddha was, prostrated themselves at the Buddha's feet, and together covered the Buddha with the canopies. The Buddha's majestic power caused one jeweled canopy to cover this three-thousand great thousand Buddha-world. Thereupon, the masses from all directions in this world saw the canopy covering this three-thousand world, and all the mountains such as Mount Sumeru, Mucilinda, Great Mucilinda Mountain, Snow Mountain, Treasure Mountain, Black Mountain, Cakravada (Iron Ring Mountain), and Great Iron Ring Mountain, all appeared within the canopy. The oceans, rivers, streams, and springs of this three-thousand world, as well as the sun, moon, stars, heavenly palaces, dragon palaces, and the palaces of all the honored deities above, all appeared within the canopy. The pure and adorned Buddha-lands of the Buddhas in the ten directions, and the Dharma expounded by the Buddhas in the ten directions, all appeared within the canopy, and everyone could see and hear them from afar. All the hosts of Mara (demons) gained what they had never experienced before, and stood bowing to the Buddha. There was no realm that did not witness these scenes. The boy Ratnakara then praised the Buddha with verses in front of the Buddha: 'Pure golden eyes, bright and beautiful, With pure teachings, extinguish thoughts and liberate the boundless, Purely remove desires and doubts, praising immeasurable merits, I vow to pay homage to the silent footprints of the Shramana (ascetic). Having seen the Great Sage, the leader of the three realms, Revealing my Buddha-land, especially pure and clear, Speaking the most supreme Dharma words, resolving the doubts of all, The gods and deities in the sky can hear. Using scriptures to teach and instruct the kings of Dharma, Giving Dharma as alms, explaining to people, The Dharma drum guides towards goodness, revealing the supreme meaning, I bow in reverence to the King of Dharma, you are supremely honored. What is spoken is neither existent nor non-existent, Because of causes and conditions, all dharmas arise, Not created by me.' -------------------------------------------------------------------------------- 彼不知， 如佛清净无恶形。 始在佛树力降魔， 得甘露灭觉道成， 以无心意而现行， 一切异学伏其名。 三转法轮于大千， 受者修正质行清， 天人得见从解法， 为现三宝于世间。 佛所说法开化人， 终已无求常寂然， 上智愍度老死畏， 当礼法海德无边。 供养事者如须弥， 无诫与诫等以慈， 所演如空念普行， 孰闻佛名不敬承？ 今奉能仁此慈盖， 于中现我三千世， 诸天龙神所居宫， 犍沓和等及阅叉。 以知世间诸所有， 十力哀现是变化， 众睹希有皆叹佛， 稽首极尊大智现。”
Chinese
童子宝事说此偈赞佛已，以恭肃敬意，长跪叉手，白佛言：“此五百童子，皆有决于无上正真之道，愿闻得佛国土清净。佛惟解说如来佛国清净之行。” 于是佛告宝事曰：“童子！谛听！善思念之，吾当为汝解说如来菩萨佛国清净。”于是宝事与诸大众受教而听。 佛言：“童子！蚑行喘息人物之土，则是菩萨佛国。所以者何？菩萨欲教化众生，是故摄取佛国；欲使佛国人民尽奉法律，故取佛国；欲使佛国人民入佛上智，故取佛国；欲使佛国人民见圣典之事而以发意，故取佛国。所以者何？欲导利一切人民，令生佛国。譬如有 现代汉语译本 他们不了解，佛（Buddha）具有清净无染的完美形态。 最初在菩提树（Bodhi tree）下以强大的力量降伏魔军（Mara），获得甘露（Amrita）般的寂灭，成就觉悟之道（Bodhi）。 以无为的心境展现行为，一切外道异学都敬畏他的名声。 在广阔的世界中三次转动法轮（Dharma wheel），接受教诲的人修正自身，品行变得清净。 天人和人类得以见到佛法，从而理解佛法，为世间展现佛（Buddha）、法（Dharma）、僧（Sangha）三宝（Three Jewels）。 佛所说的法开启教化世人，最终达到无所求的常寂境界。 以最高的智慧怜悯救度众生脱离老死的恐惧，应当礼敬这如法海般无边无际的功德。 供养佛的功德如同须弥山（Mount Sumeru）般高大，无论持戒与否，都以慈悲对待。 佛所演说的法如同虚空般普遍施行，谁听闻佛的名号而不敬重信奉呢？ 现在我奉献能仁（Shakyamuni Buddha）这慈悲的宝盖，其中显现我三千世界（Trisahasra-Mahasahasra-Lokadhatu）， 诸天（Devas）、龙神（Nagas）所居住的宫殿，以及乾闼婆（Gandharvas）等和阅叉（Yakshas）。 因为佛知道世间所有的一切，以十力（Ten Powers of a Buddha）慈悲地展现这些变化。 大众看到这稀有景象都赞叹佛，顶礼膜拜这至高无上的大智慧的显现。 童子宝事（Ratnakara）说完这些偈颂赞美佛后，以恭敬肃穆的心意，长跪合掌，对佛说：‘这五百个童子，都决心追求无上正真之道（Anuttara-Samyak-Sambodhi），希望听闻如何才能得到清净的佛国（Buddha-kshetra）。佛陀啊，请您解说如来（Tathagata）佛国清净的修行。’ 于是佛告诉宝事说：‘童子！仔细听！好好思考，我将为你解说如来菩萨（Bodhisattva）佛国清净的道理。’于是宝事和所有大众接受教诲，专心听讲。 佛说：‘童子！一切爬行、喘息的生物所居住的土地，就是菩萨的佛国。为什么这么说呢？因为菩萨想要教化众生，所以摄取佛国；想要使佛国的人民都奉行法律（Dharma），所以摄取佛国；想要使佛国的人民进入佛的最高智慧，所以摄取佛国；想要使佛国的人民见到圣典的事迹而因此发菩提心，所以摄取佛国。为什么这么说呢？因为菩萨想要引导利益一切人民，让他们往生佛国。譬如说有
English
English version They do not know that the Buddha (Buddha) has a pure and immaculate perfect form. Initially, under the Bodhi tree (Bodhi tree), he subdued the army of Mara (Mara) with great power, obtained the nectar (Amrita) of extinction, and attained the path of enlightenment (Bodhi). He manifests actions with a selfless mind, and all heretical doctrines fear his name. He turned the Dharma wheel (Dharma wheel) three times in the vast world, and those who receive the teachings correct themselves and their conduct becomes pure. Gods and humans are able to see the Dharma and thus understand it, revealing the Three Jewels (Three Jewels) of Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha) to the world. The Dharma spoken by the Buddha opens and transforms people, ultimately reaching a state of constant stillness with no desires. With supreme wisdom, he compassionately saves beings from the fear of old age and death, and one should pay homage to this boundless merit like an ocean of Dharma. The merit of offering to the Buddha is as great as Mount Sumeru (Mount Sumeru), and whether one observes precepts or not, one treats all with compassion. The Dharma expounded by the Buddha is universally practiced like the void, who hears the name of the Buddha and does not respectfully believe in it? Now I offer this compassionate canopy of the Able One (Shakyamuni Buddha), in which appears my three thousand worlds (Trisahasra-Mahasahasra-Lokadhatu), The palaces where the Devas (Devas) and Nagas (Nagas) reside, as well as the Gandharvas (Gandharvas) and Yakshas (Yakshas). Because the Buddha knows all that exists in the world, he compassionately manifests these transformations with the Ten Powers (Ten Powers of a Buddha). The masses, seeing this rare sight, all praise the Buddha, bowing in reverence to this manifestation of supreme wisdom. After the boy Ratnakara (Ratnakara) spoke these verses praising the Buddha, with a respectful and solemn mind, he knelt with his palms together and said to the Buddha: 'These five hundred boys are all determined to pursue the Unsurpassed Perfect Enlightenment (Anuttara-Samyak-Sambodhi), and wish to hear how to obtain a pure Buddha-land (Buddha-kshetra). Buddha, please explain the practice of purifying the Buddha-land of the Tathagata (Tathagata).' Then the Buddha said to Ratnakara: 'Boy! Listen carefully! Think well, and I will explain to you the principle of purifying the Buddha-land of the Tathagata Bodhisattva (Bodhisattva).' Then Ratnakara and all the assembly received the teaching and listened attentively. The Buddha said: 'Boy! The land where all crawling, breathing creatures live is the Buddha-land of the Bodhisattva. Why is this so? Because the Bodhisattva wants to teach and transform sentient beings, therefore he takes hold of the Buddha-land; he wants to make the people of the Buddha-land all follow the Dharma (Dharma), therefore he takes hold of the Buddha-land; he wants to make the people of the Buddha-land enter the Buddha's supreme wisdom, therefore he takes hold of the Buddha-land; he wants to make the people of the Buddha-land see the deeds of the sacred scriptures and thus arouse Bodhicitta, therefore he takes hold of the Buddha-land. Why is this so? Because the Bodhisattva wants to guide and benefit all people, so that they may be reborn in the Buddha-land. For example, there is' --------------------------------------------------------------------------------
Chinese
人欲度空中造立宫室，终不能成。如是，童子！菩萨欲度人民，故愿取佛国；愿取佛国者，非于空也。童子！当知菩萨以无求于国故，于佛国得道，以不言我教照人民，生于佛土；菩萨以善性于国故，于佛国得道，能成众善，为人重任，生于佛土；菩萨弘其道意故，于佛国得道，恒以大乘正立人民，得有佛土；菩萨布施为国故，于佛国得道，一切布施施诸人民，生于佛土；菩萨持戒为国故，于佛国得道，周满所愿，以十善行合聚人民，生于佛土；菩萨忍辱为国故，于佛国得道，有三十二相而自严饰，以其忍行调正人民，生于佛土；菩萨精进为国故，于佛国得道，以诸德本善修勤力合聚人民，生于佛土；菩萨禅思为国故，于佛国得道，已知所念正安人民，生于佛土；菩萨智慧为国故，于佛国得道，能以正导成就人民，生于佛土；菩萨行四等心为国故，于佛国得道，慈悲喜护，护诸人民，生于佛土；菩萨行四恩为国故，于佛国得道，惠施仁爱利人等利，一切救济合聚人民生，于佛土；菩萨行善权方便故，于佛国得道，一切行权摄人为善，生于佛土；菩萨行三十七道品之法故，于佛国得道，以根、力、觉、意勉进人民，生于佛土；菩萨分流法化故，于佛国得道，一切示现贤善之行，得见佛土；菩萨说除八难故，于佛国得道， 现代汉语译本 想要在空中建造宫殿，最终是不可能成功的。同样地，童子（指年轻的菩萨）！菩萨想要度化人民，所以发愿取得佛国（Buddha-kshetra）；发愿取得佛国，不是在虚空中实现的。童子！应当知道菩萨因为对国家没有私求，所以在佛国得道，因为不宣扬‘我的’教义来照亮人民，而生于佛土；菩萨因为对国家怀有善性，所以在佛国得道，能够成就各种善行，成为人民的重要依靠，而生于佛土；菩萨弘扬其道义，所以在佛国得道，总是以大乘（Mahayana）正法来引导人民，从而获得佛土；菩萨因为为了国家而布施，所以在佛国得道，将一切布施施予人民，而生于佛土；菩萨因为为了国家而持戒，所以在佛国得道，圆满所有愿望，以十善行（Dasa-kusala）来凝聚人民，而生于佛土；菩萨因为为了国家而忍辱，所以在佛国得道，以三十二相（Dvātrimśadvara-laksana）庄严自身，用忍辱的行为调伏人民，而生于佛土；菩萨因为为了国家而精进，所以在佛国得道，用各种功德根本善修勤奋的力量来凝聚人民，而生于佛土；菩萨因为为了国家而禅思，所以在佛国得道，已经知道用正念来安定人民，而生于佛土；菩萨因为为了国家而修习智慧，所以在佛国得道，能够用正道来成就人民，而生于佛土；菩萨因为为了国家而行四等心（Catur-apramana），所以在佛国得道，以慈、悲、喜、舍之心，守护所有人民，而生于佛土；菩萨因为为了国家而行四恩（Catur-samgraha-vastu），所以在佛国得道，以惠施、仁爱、利人等利益，一切救济来凝聚人民，而生于佛土；菩萨因为行善巧方便，所以在佛国得道，用一切善巧方便来摄受人民向善，而生于佛土；菩萨因为行三十七道品（Bodhipaksika-dharma）之法，所以在佛国得道，用根、力、觉、意来勉励人民精进，而生于佛土；菩萨分流法化，所以在佛国得道，以一切示现贤善的行为，得以见到佛土；菩萨宣说去除八难（Asta-pratibimba）的法门，所以在佛国得道