English
English version: 'O good men! If you wish to attain Bodhi (bodhi, enlightenment) while dwelling without harming yourselves, you should learn in this way.' When this chapter on 'Emerging Dharma' was being expounded, ninety-two nayutas (nayuta, a unit of measurement) and hundreds of thousands of beings attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all dharmas), and thirty-six billion nayutas of Bodhisattvas attained the purification of karmic obstacles. At that time, the difficult-to-tame enemy who had previously harmed others, hearing the Buddha's prediction, rejoiced and leaped up, flying into the sky to a height of seven tala trees (tala tree, palm tree), and spoke these verses: 'If you wish to dwell in a pure land, You should act as the Guide (Buddha) has said, You should have faith in all the Buddhas, Who possess the supreme great spiritual powers. Having awakened to the Buddha's spiritual powers, Knowing there is no place of differentiation, In the world there is nothing, More difficult to obtain than this. If you hear of the absence of all things, The Dharma inquired about, If you can believe and realize it, That is offering to all the Buddhas. If you study this sutra, You can remove all thoughts of existence, Abandon the evil you have done, You will see all the Guides (Buddhas). If you study this sutra, That is seeing all the Buddhas, Personally attending to all the Tathagatas (tathagata, one of the titles of the Buddha), As this sutra extensively explains, This is the perfection of giving (dana-paramita, the perfection of giving), The dwelling place upon which pure precepts rely, Endurance and diligence, The fundamental place of wisdom and so on. If there is nothing to be obtained, This place is not spoken of, As the World Honored One (Buddha) has said, Learn such taming. If you hear this sutra, Let all meanings manifest, All kinds of offerings, Exhausting all strength cannot repay. For countless eons (kalpa, a unit of time), In darkness, nothing is seen, If those who hear this sutra, Will attain the Buddhas' realm. They awaken from ignorance, Breaking through the darkness of ignorance (avidya, ignorance), Having attained the emptiness of all things, Due to hearing this sutra. Many afflictions have been exhausted, Only a few remain unexhausted. Like taking a drop of water, From the great ocean, For the sake of maturing sentient beings, The drop of affliction will not be exhausted, Out of compassion for sentient beings, Those afflictions will not be exhausted.' -------------------------------------------------------------------------------- 为清净佛刹， 不满于一切。 彼成熟众生， 彼彼处不灭， 亦可彼满时， 如授记菩提， 是故诸水滴， 于瓶中不尽。 若一切开现， 彼当有佛刹， 彼即当满足， 无有余熏习。 如是如是处， 闻有如是经， 能善解说者， 诸功德具足。”
Chinese
尔时，彼难调怨仇说此偈已，从空而下住于佛前，顶礼佛足合掌而住。尔时，世尊而叹彼言：“善哉！善哉！汝善男子！快说此偈合于义理，无有虚妄无有别异。如是如来神通威力，一切菩萨于中当学，如是学已得众生空。” 尔时，难调怨仇善男子，如是思念：“今者世尊称我善哉！我今称庆，当以何事供养世尊？”彼即闻于空中声曰：“汝可以身供养世尊。”即问空言：“云何供养？”复闻空声：“汝善男子！汝今宜可飞腾虚空，令此大众皆悉知见，住于虚空说如是偈： “‘所有诸悭着， 皆由住自身， 我已舍一切， 今供养导师。’” 尔时，彼善男子闻此偈已生欢喜心，以佛神力飞腾虚空一多罗树，而说此偈，即自舍身供养如来。于虚空中自舍身已，有千数华柔软香洁未曾见闻，光明香气满一由旬犹如日光，或经一时，或经半时。彼诸华等绕佛三匝而供养已，佛神力故于虚空中而成华盖， 现代汉语译本： ‘为了清净佛刹（Buddhakṣetra，佛的国土），不满足于一切。 他成熟众生，在各个地方都不会消失。 也可以在他满足的时候，如同被授记菩提（Bodhi，觉悟）， 因此诸多的水滴，在瓶子中不会穷尽。 如果一切都显现出来，他应当拥有佛刹， 他那时就应当满足，没有剩余的习气。 像这样像这样的地方，听闻有这样的经典， 能够很好地解说的人，诸多的功德都具足。’ 这时，那位难调怨仇（Nandita，欢喜）说完这首偈颂后，从空中下来，站在佛前，顶礼佛足，合掌而立。这时，世尊（Bhagavan，佛的尊称）赞叹他说：‘好啊！好啊！你这位善男子！说这首偈颂说得真好，符合义理，没有虚妄，没有差别。像这样如来的神通威力，一切菩萨（Bodhisattva，追求觉悟的修行者）都应当从中学习，像这样学习后就能证得众生空（Śūnyatā，空性）。’ 这时，难调怨仇善男子这样思念：‘现在世尊称赞我说好啊！我现在应当庆贺，用什么来供养世尊呢？’他随即听到空中有声音说：‘你可以用身体供养世尊。’他便问空中说：‘要怎样供养呢？’又听到空中的声音说：‘你这位善男子！你现在应该飞腾到虚空中，让这些大众都能够看见，停留在虚空中说这样的偈颂： ‘所有诸多的悭吝执着，都是由于执着自身， 我已经舍弃一切，现在供养导师（Śāstā，佛的尊称）。’ 这时，那位善男子听到这首偈颂后生起欢喜心，凭借佛的神力飞腾到虚空中一多罗树（Tāla tree，棕榈树）的高度，说了这首偈颂，就舍弃了自己的身体供养如来。在虚空中舍弃身体后，有成千上万种柔软香洁、从未见闻的花朵，光明香气充满一由旬（Yojana，古印度长度单位），犹如日光，或者经过一时，或者经过半时。这些花朵围绕佛三圈进行供养后，由于佛的神力，在虚空中形成华盖。
English
English version: 'To purify the Buddhakṣetra (Buddha's land), one is never satisfied with everything. He matures sentient beings, and in every place, he does not perish. Also, when he is satisfied, it is like being predicted to achieve Bodhi (enlightenment), Therefore, numerous water droplets in a bottle will not be exhausted. If everything is revealed, he should possess a Buddhakṣetra, He should then be satisfied, with no remaining habitual tendencies. In such and such places, one hears of such a Sutra, Those who can explain it well possess all kinds of merits.' At that time, Nandita (the unsubdued enemy), having spoken this verse, descended from the sky and stood before the Buddha, prostrating at the Buddha's feet and standing with palms joined. At that time, the Bhagavan (the Blessed One) praised him, saying: 'Excellent! Excellent! You good man! You have spoken this verse well, it accords with the meaning, there is no falsehood, and there is no difference. Such is the supernatural power of the Tathagata (the Thus-Gone One), all Bodhisattvas (beings striving for enlightenment) should learn from it, and having learned in this way, they will attain the emptiness of beings (Śūnyatā, emptiness).' At that time, the good man Nandita thought thus: 'Now the Bhagavan praises me, saying, 'Excellent!' I should now rejoice and with what shall I make offerings to the Bhagavan?' He then heard a voice in the sky saying: 'You can offer your body to the Bhagavan.' He then asked the sky, saying: 'How should I make the offering?' Again, he heard a voice in the sky saying: 'You good man! You should now fly into the sky, so that all these multitudes can see, and remain in the sky, reciting this verse: 'All the misers and attachments are due to clinging to oneself, I have already given up everything, now I offer to the Śāstā (teacher).' At that time, that good man, having heard this verse, generated a joyful mind, and by the Buddha's power, flew into the sky to the height of a Tāla tree (palm tree), and spoke this verse, and then gave up his own body as an offering to the Tathagata. After giving up his body in the sky, there were thousands of soft, fragrant, and pure flowers, never seen or heard before, the light and fragrance filling a Yojana (ancient Indian unit of distance), like sunlight, for a moment or half a moment. Those flowers circled the Buddha three times as an offering, and by the Buddha's power, they formed a canopy of flowers in the sky. -------------------------------------------------------------------------------- 而于彼中说如是偈： “我已舍自身， 供养诸教师， 我不知自身， 亦不知世尊。”
Chinese
彼于彼时于一切处，不知身心不知如来，不知众生不知住处，彼于彼时涅槃平等，亦无是念：“我已得证。” 于彼时中有一化佛，自然现身而作是言：“汝善男子！汝已成就佛刹种子一切开现。” 于彼佛前合掌而住，心生欢喜踊跃无量，礼敬彼佛而作是言：“我今礼佛大神通已，令各种相生善根已，还住涅槃平等法中，离罪福德如是不住近于善根，诸佛法中彼能亲近无所乏短，劝请令住于菩提中。”复说偈言： “众生觉如是， 当脱于大苦， 生死大险道， 所有苦众生， 彼亦不成就， 所有言苦者， 彼亦受彼苦， 不觉此教故。” 说此偈已，默然而住。 尔时，无名菩萨告彼善男子言：“善男子！汝今已能行一切施。若持自身供养于佛，善男子！汝更不得言我自在，汝以此身已用施佛。善男子！譬如有人施他财已，后不得言：‘还是我物。’彼于彼财不得自在。如是，善男子！汝今以身已施于佛，汝今既作如是之言：‘我当来世当得作佛得忍授记。’善男子！汝于今者更欲何作？”彼闻此已即生疑念：“我今云何？我今云何？”如是思念。彼时即复闻无 现代汉语译本： 在那其中说了这样的偈颂： ‘我已经舍弃自身，供养各位导师，我不知道自身，也不知道世尊（Buddha，佛陀）。’ 他在那时于一切处，不知道身心，不知道如来（Tathagata，佛的称号），不知道众生，不知道住处。他在那时涅槃（Nirvana，佛教术语，指解脱）平等，也没有这样的念头：‘我已经得到证悟。’ 在那时中有一尊化佛，自然显现身形而说：‘你这位善男子！你已经成就佛刹（Buddha-kshetra，佛所居住的国土）的种子，一切都已开显。’ 他在那尊佛前合掌而住，心中生起欢喜，踊跃无量，礼敬那尊佛而说：‘我现在礼敬佛的大神通，已经令各种相状生出善根，还安住在涅槃平等的法中，远离罪恶和福德，像这样不住于任何一边，接近于善根，在诸佛的法中，他能够亲近而无所缺乏，劝请他安住在菩提（Bodhi，觉悟）之中。’又说了偈颂： ‘众生觉悟像这样，应当脱离大苦，生死的大险道，所有受苦的众生，他们也不能成就，所有说苦的人，他们也承受那样的苦，因为不觉悟这个教法。’ 说完这个偈颂，就默默地住下了。 这时，无名菩萨（Nameless Bodhisattva）告诉那位善男子说：‘善男子！你现在已经能够行一切布施。如果用自身供养佛，善男子！你更不能说我自在，你已经用这个身体布施给佛了。善男子！譬如有人布施他人财物后，不能再说：‘还是我的东西。’他对那财物就不能再自在。像这样，善男子！你现在已经把身体布施给佛，你现在既然说了这样的话：‘我将来世应当能够成佛，得到忍的授记。’善男子！你现在还想做什么呢？’他听了这些话，就生起疑念：‘我现在该怎么办？我现在该怎么办？’这样思念着。那时就又听到了无
English
English version: And in that, it is said in such verses: 'I have given up my own body, offering it to all the teachers, I do not know myself, nor do I know the World Honored One (Buddha).' At that time, in all places, he did not know body and mind, did not know the Tathagata (Buddha), did not know sentient beings, did not know where to dwell. At that time, he was in Nirvana (liberation) equally, and had no thought: 'I have attained realization.' At that time, there was a manifested Buddha, naturally appearing and saying: 'Good man! You have accomplished the seeds of a Buddha-kshetra (Buddha-field), all have been revealed.' He stood before that Buddha with palms joined, his heart filled with joy and boundless elation, paying homage to that Buddha and saying: 'Now I pay homage to the great spiritual power of the Buddha, having caused various forms to generate good roots, I return to dwell in the equal Dharma of Nirvana, detached from sin and merit, thus not dwelling near good roots, in the Dharma of all Buddhas, he can draw near without any lack, urging him to dwell in Bodhi (enlightenment).' Again, he spoke in verse: 'Sentient beings awakened in this way, should escape great suffering, the great perilous path of birth and death, all suffering sentient beings, they also cannot achieve, all who speak of suffering, they also endure that suffering, because they are not aware of this teaching.' Having spoken this verse, he remained silent. At that time, Nameless Bodhisattva (Nameless Bodhisattva) said to that good man: 'Good man! Now you are able to practice all giving. If you offer your own body to the Buddha, good man! You can no longer say I am free, you have already used this body to give to the Buddha. Good man! For example, if someone gives away his wealth to others, he cannot later say: 'It is still my thing.' He no longer has freedom over that wealth. Likewise, good man! Now that you have given your body to the Buddha, now that you have said such words: 'I shall be able to become a Buddha in the future and receive the prediction of forbearance.' Good man! What else do you want to do now?' Upon hearing these words, he immediately had doubts: 'What should I do now? What should I do now?' He thought like this. At that time, he again heard the no --------------------------------------------------------------------------------