Chinese
法轮于大千， 其轮本来常清净， 天人得道此为证， 三宝于是现世间。 以斯妙法济群生， 一受不退常寂然， 度老病死大医王， 当礼法海德无边。 毁誉不动如须弥， 于善不善等以慈， 心行平等如虚空， 孰闻人宝不敬承。 今奉世尊此微盖， 于中现我三千界， 诸天龙神所居宫， 乾闼婆等及夜叉， 悉见世间诸所有， 十力哀现是化变， 众睹希有皆叹佛， 今我稽首三界尊。 大圣法王众所归， 净心观佛靡不欣， 各见世尊在其前， 斯则神力不共法。 佛以一音演说法， 众生随类各得解， 皆谓世尊同其语， 斯则神力不共法。 佛以一音演说法， 众生各各随所解， 普得受行获其利， 斯则神力不共法。 佛以一音演说法， 或有恐畏或欢喜， 或生厌离或断疑， 斯则神力不共法。 稽首十力大精进， 稽首已得无所畏， 稽首住于不共法， 稽首一切大导师， 稽首能断众结缚， 稽首已到于彼岸， 稽首能度诸世间， 稽首永离生死道。 悉知众生来去相， 善于诸法得解脱， 不着世间如莲华， 常善入于空寂行， 达诸法相无挂碍， 稽首如空无所依。” 现代汉语译本 法轮在大千世界运转，其轮本身就常是清净的。 天人和阿罗汉因此证得道果，佛、法、僧三宝于是显现于世间。 用这微妙的佛法救济众生，一旦接受就不会退转，常处于寂静安然的状态。 救度老、病、死的大医王啊，应当礼敬这佛法之海，其功德无边无际。 对于毁谤和赞誉，（佛）都如须弥山（Sumeru）般不动摇，对于善人和恶人，都以慈悲平等对待。 心和行为平等如虚空，谁听闻到这人中之宝（佛）会不恭敬承奉呢？ 现在我奉献世尊这小小的宝盖，其中显现我的三千大千世界。 诸天、龙神所居住的宫殿，乾闼婆（Gandharva，天上的音乐家）等以及夜叉（Yaksa，守护神）， 都能完全看见世间所有的一切，十力（Tathāgata的十种力量）的佛陀慈悲显现这些变化。 大众看到这稀有景象都赞叹佛陀，现在我稽首礼拜这三界至尊。 伟大的圣者法王是大众所归依的，以清净心观佛没有不欢欣的。 每个人都看见世尊在自己面前，这就是佛陀不可思议的神力。 佛用一个声音演说佛法，众生随着各自的类别都能理解。 都认为世尊说的是自己的语言，这就是佛陀不可思议的神力。 佛用一个声音演说佛法，众生各自随着自己所理解的， 普遍得到接受奉行并获得利益，这就是佛陀不可思议的神力。 佛用一个声音演说佛法，或者有人因此感到恐惧，或者有人因此感到欢喜， 或者有人因此产生厌离心，或者有人因此断除疑惑，这就是佛陀不可思议的神力。 稽首礼拜具有十力的大精进者，稽首礼拜已经获得无所畏惧的佛陀， 稽首礼拜安住于不共法（Buddha独有的法）的佛陀，稽首礼拜一切伟大的导师， 稽首礼拜能够断除众生烦恼束缚的佛陀，稽首礼拜已经到达彼岸的佛陀， 稽首礼拜能够救度诸世间的佛陀，稽首礼拜永远脱离生死轮回之道的佛陀。 完全知晓众生轮回的去来之相，善于了解诸法而得到解脱， 不执着于世间，如同莲花一般，常常善于进入空寂的修行， 通达诸法实相而没有挂碍，稽首礼拜如同虚空一般无所依的佛陀。
English
English version The Dharma wheel turns in the great thousand worlds, its wheel is originally always pure. Gods and Arhats attain the path because of this, and the Three Jewels (Buddha, Dharma, Sangha) then appear in the world. Using this wonderful Dharma to save sentient beings, once accepted, there is no turning back, always in a state of tranquility and peace. The great physician who saves from old age, sickness, and death, should be revered as the sea of Dharma, whose merits are boundless. Regarding defamation and praise, (the Buddha) is as unshakable as Mount Sumeru (Sumeru), treating both good and evil people with equal compassion. The mind and actions are as equal as the void, who would not respectfully serve upon hearing of this treasure among men (the Buddha)? Now I offer this small canopy to the World Honored One, in which appears my three thousand great thousand worlds. The palaces where gods and dragons dwell, Gandharvas (Gandharva, celestial musicians) and Yakshas (Yaksa, guardian deities), Can fully see all that exists in the world, the Tathāgata with the Ten Powers (Tathāgata's ten powers) compassionately manifests these transformations. The masses, seeing this rare sight, all praise the Buddha, now I bow in reverence to the Honored One of the Three Realms. The great sage, the Dharma King, is whom the masses turn to, viewing the Buddha with a pure heart, none are not delighted. Everyone sees the World Honored One before them, this is the inconceivable divine power of the Buddha. The Buddha uses one sound to expound the Dharma, sentient beings understand according to their respective categories. All believe that the World Honored One speaks their language, this is the inconceivable divine power of the Buddha. The Buddha uses one sound to expound the Dharma, sentient beings, each according to their understanding, Universally receive and practice, obtaining benefits, this is the inconceivable divine power of the Buddha. The Buddha uses one sound to expound the Dharma, some may feel fear, some may feel joy, Some may develop aversion, some may dispel doubts, this is the inconceivable divine power of the Buddha. I bow in reverence to the greatly diligent one with the Ten Powers, I bow in reverence to the Buddha who has attained fearlessness, I bow in reverence to the Buddha who abides in the unique Dharma (Buddha's unique Dharma), I bow in reverence to all great teachers, I bow in reverence to the Buddha who can sever the bonds of sentient beings' afflictions, I bow in reverence to the Buddha who has reached the other shore, I bow in reverence to the Buddha who can save all the worlds, I bow in reverence to the Buddha who has forever left the path of birth and death. Fully knowing the coming and going of sentient beings in reincarnation, skilled in understanding all dharmas and attaining liberation, Not attached to the world, like a lotus flower, always skillfully entering the practice of emptiness and tranquility, Penetrating the true nature of all dharmas without hindrance, I bow in reverence to the Buddha who is like the void, without any reliance. --------------------------------------------------------------------------------
Chinese
尔时长者子宝积说此偈已，白佛言：“世尊！是五百长者子，皆已发阿耨多罗三藐三菩提心，愿闻得佛国土清净，唯愿世尊说诸菩萨净土之行！” 佛言：“善哉！宝积！乃能为诸菩萨，问于如来净土之行。谛听，谛听！善思念之，当为汝说！”于是宝积及五百长者子受教而听。 佛言：“宝积！众生之类是菩萨佛土。所以者何？菩萨随所化众生而取佛土，随所调伏众生而取佛土，随诸众生应以何国入佛智慧而取佛土，随诸众生应以何国起菩萨根而取佛土。所以者何？菩萨取于净国，皆为饶益诸众生故。譬如有人，欲于空地，造立宫室，随意无碍；若于虚空，终不能成！菩萨如是，为成就众生故，愿取佛国，愿取佛国者，非于空也。 “宝积当知！直心是菩萨净土，菩萨成佛时，不谄众生来生其国；深心是菩萨净土，菩萨成佛时，具足功德众生来生其国；菩提心是菩萨净土，菩萨成佛时，大乘众生来生其国；布施是菩萨净土，菩萨成佛时，一切能舍众生来生其国；持戒是菩萨净土，菩萨成佛时，行十善道满愿众生来生其国；忍辱是菩萨净土，菩萨成佛时，三十二相庄严众生来生其国；精进是菩萨净土，菩萨成佛时，勤修一切功德众生来生其国；禅定是菩萨净土，菩萨成佛时，摄心不乱众生来生其 现代汉语译本： 这时，长者子宝积（Ratnakara，菩萨名）说完这偈颂后，对佛说：‘世尊！这五百位长者子，都已经发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），希望听闻如何获得清净的佛国土，唯愿世尊您宣说诸位菩萨清净国土的修行！’ 佛说：‘很好！宝积！你能够为了这些菩萨，向如来询问清净国土的修行。仔细听，仔细听！好好地思考，我会为你解说！’于是宝积和五百位长者子接受教诲，专心听讲。 佛说：‘宝积！一切众生都是菩萨的佛土。为什么这样说呢？菩萨随着所教化的众生而取得佛土，随着所调伏的众生而取得佛土，随着各种众生应当以哪个国土进入佛的智慧而取得佛土，随着各种众生应当以哪个国土生起菩萨的善根而取得佛土。为什么这样说呢？菩萨取得清净的国土，都是为了饶益一切众生的缘故。譬如有人，想要在空地上建造宫室，可以随意进行没有阻碍；如果想在虚空中建造，终究不能成功！菩萨也是这样，为了成就众生的缘故，发愿取得佛国，发愿取得佛国，不是在虚空中进行。’ ‘宝积应当知道！正直的心是菩萨的清净国土，菩萨成佛的时候，不谄媚的众生会来投生到他的国土；深刻的心是菩萨的清净国土，菩萨成佛的时候，具足功德的众生会来投生到他的国土；菩提心是菩萨的清净国土，菩萨成佛的时候，修习大乘佛法的众生会来投生到他的国土；布施是菩萨的清净国土，菩萨成佛的时候，一切能够舍弃的众生会来投生到他的国土；持戒是菩萨的清净国土，菩萨成佛的时候，奉行十善道的圆满愿望的众生会来投生到他的国土；忍辱是菩萨的清净国土，菩萨成佛的时候，具有三十二种殊胜相好的庄严的众生会来投生到他的国土；精进是菩萨的清净国土，菩萨成佛的时候，勤奋修习一切功德的众生会来投生到他的国土；禅定是菩萨的清净国土，菩萨成佛的时候，能够摄持内心不散乱的众生会来投生到他的国土；’
English
English version: At that time, the son of the elder, Ratnakara (宝积, name of a Bodhisattva), having spoken this verse, said to the Buddha: 'World Honored One! These five hundred sons of elders have all generated the mind of anuttara-samyak-sambodhi (阿耨多罗三藐三菩提心, unsurpassed perfect enlightenment). They wish to hear how to obtain a pure Buddha-land. May the World Honored One explain the practices of the Bodhisattvas for purifying their lands!' The Buddha said: 'Excellent! Ratnakara! You are able to ask the Tathagata (如来) about the practices for purifying the Buddha-lands on behalf of the Bodhisattvas. Listen carefully, listen carefully! Reflect upon it well. I will explain it to you!' Thereupon, Ratnakara and the five hundred sons of elders received the teaching and listened attentively. The Buddha said: 'Ratnakara! Sentient beings are the Buddha-land of the Bodhisattvas. Why is that? Bodhisattvas take Buddha-lands according to the sentient beings they convert, they take Buddha-lands according to the sentient beings they tame, they take Buddha-lands according to which country sentient beings should enter the wisdom of the Buddha, they take Buddha-lands according to which country sentient beings should arise the roots of Bodhisattvas. Why is that? Bodhisattvas take pure lands all for the sake of benefiting all sentient beings. For example, if someone wants to build a palace on empty ground, they can do so freely without hindrance; but if they try to build it in empty space, they will never succeed! Bodhisattvas are like this, for the sake of accomplishing sentient beings, they vow to take Buddha-lands, and vowing to take Buddha-lands is not doing so in empty space.' 'Ratnakara, you should know! A straightforward mind is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, non-flattering sentient beings will be born in their land; a profound mind is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who possess complete merit will be born in their land; the Bodhi-mind (菩提心, the mind of enlightenment) is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings of the Mahayana (大乘, Great Vehicle) will be born in their land; giving is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who are able to give up everything will be born in their land; upholding precepts is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who practice the ten wholesome paths and fulfill their vows will be born in their land; patience is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings adorned with the thirty-two marks will be born in their land; diligence is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who diligently cultivate all merits will be born in their land; Dhyana (禅定, meditation) is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, sentient beings who can gather their minds and not be scattered will be born in their land;' --------------------------------------------------------------------------------
Chinese
国；智慧是菩萨净土，菩萨成佛时，正定众生来生其国；四无量心是菩萨净土，菩萨成佛时，成就慈悲喜舍众生来生其国；四摄法是菩萨净土，菩萨成佛时，解脱所摄众生来生其国；方便是菩萨净土，菩萨成佛时，于一切法方便无碍众生来生其国；三十七道品是菩萨净土，菩萨成佛时，念处、正勤、神足、根、力、觉、道众生来生其国；回向心是菩萨净土，菩萨成佛时，得一切具足功德国土；说除八难是菩萨净土，菩萨成佛时，国土无有三恶八难；自守戒行、不讥彼阙是菩萨净土，菩萨成佛时，国土无有犯禁之名；十善是菩萨净土，菩萨成佛时，命不中夭，大富梵行，所言诚谛，常以软语，眷属不离，善和诤讼，言必饶益，不嫉不恚，正见众生来生其国。 “如是，宝积！菩萨随其直心，则能发行；随其发行，则得深心；随其深心，则意调伏；随意调伏，则如说行；随如说行，则能回向；随其回向，则有方便；随其方便，则成就众生；随成就众生，则佛土净；随佛土净，则说法净；随说法净，则智慧净；随智慧净，则其心净；随其心净，则一切功德净。是故宝积！若菩萨欲得净土，当净其心；随其心净，则佛土净。” 尔时舍利弗承佛威神作是念：“若菩萨心净，则佛土净者，我世尊本为菩萨时，意岂不 智慧是菩萨的净土（Buddha Land），菩萨成佛时，能使安住于正定的众生往生到他的佛国；四无量心（Four Immeasurables: 慈、悲、喜、舍）是菩萨的净土，菩萨成佛时，能使成就慈、悲、喜、舍四无量心的众生往生到他的佛国；四摄法（Four Embracing Dharmas: 布施、爱语、利行、同事）是菩萨的净土，菩萨成佛时，能使被四摄法所摄的众生往生到他的佛国；方便是菩萨的净土，菩萨成佛时，能使对于一切法运用方便而无障碍的众生往生到他的佛国；三十七道品（Thirty-seven Factors of Enlightenment）是菩萨的净土，菩萨成佛时，能使修习念处、正勤、神足、根、力、觉、道的众生往生到他的佛国；回向心是菩萨的净土，菩萨成佛时，能得到一切具足功德的佛国；宣说去除八难是菩萨的净土，菩萨成佛时，他的佛国没有三恶道和八难；自身遵守戒律，不讥讽别人的过失是菩萨的净土，菩萨成佛时，他的佛国没有触犯禁戒的恶名；十善是菩萨的净土，菩萨成佛时，能使寿命不中途夭折，拥有巨大财富，奉行清净的修行，所说的话真实可信，经常使用柔和的语言，眷属不离散，善于调和争讼，所说的话必定有益处，不嫉妒不嗔恚，具有正见的众生往生到他的佛国。 ‘宝积（Ratnakuta）！菩萨随顺他的直心，就能发起菩提心；随顺他的菩提心，就能得到甚深的心；随顺他的甚深心，就能调伏心意；随顺心意调伏，就能如所说而行；随顺如所说而行，就能回向功德；随顺他的回向，就能具有方便；随顺他的方便，就能成就众生；随顺成就众生，佛土就清净；随顺佛土清净，说法就清净；随顺说法清净，智慧就清净；随顺智慧清净，他的心就清净；随顺他的心清净，一切功德就清净。所以，宝积！如果菩萨想要得到清净的佛土，应当清净他的心；随顺他的心清净，佛土就清净。’ 这时，舍利弗（Sariputra）凭借佛的威神力，心中想：‘如果菩萨心清净，佛土就清净，那么我世尊（Lord Buddha）最初作为菩萨时，心意难道不清净吗？’