Chinese
惟已，即为备办所用诸物，将欲出送。邻人亲属知己，复来谓长者言：“汝妻已殁，不须啼泣徒自生恼。” 是时，长者即取青、黄、赤白众色衣服，及珍宝具，而为庄严，长者即时与诸亲属，围绕出送，置尸陀林。 尔时先占相者，外道尼乾陀，知是事已，心大欢喜，即持幢盖，严饰而行。于王舍城，周遍巷陌四衢道中，告诸外道尼乾陀等言：“汝等知不？沙门瞿昙先言：‘善贤长者妻当生子，其后生已，家族富盛，最上吉祥，现于人中受天胜福乃至最后，于我法中出家学道，断诸烦恼，证阿罗汉。’彼虚妄说，今善贤妻，已趣命终，子亦随灭。汝等当知，譬如大树，根既断坏，枝叶华果，其何能得？”诸外道辈，相言告已，心皆欢喜。 诸有清净信者，当知佛世尊者法尔真实，无所不知，无所不见，无所不解，无所不了，起大悲心，普摄世间。作一护念，施一无畏，已能圆满止观二行，已能成就三调伏事，已渡四流烦恼大海，已能安住四神足行，以四摄法，普摄众生。于长夜中，常念度脱，已能成就四无所畏，断五分结，已出五趣，六法具足，六波罗蜜，悉皆圆满，具足六种佛常行法，开七觉华，成八正果，成就三摩钵底，九先行善，十力坚固，名称普闻十方世界。具足千种最胜自在，于日三 现代汉语译本：于是，长者准备好所有丧葬用品，准备送葬。邻居、亲属和朋友们又来对长者说：‘你的妻子已经去世，不必再啼哭，只会徒增烦恼。’ 这时，长者取出青色、黄色、红色、白色等各种颜色的衣服，以及珍宝饰品，用来装饰亡妻的遗体。长者随即与亲属们一起，围绕着灵柩送葬，将遗体安置在尸陀林（śīta-vana，墓地）。 当时，一位先前占卜相命的外道尼乾陀（Nirgrantha，耆那教的苦行僧），得知此事后，心中非常欢喜，立即拿着幢幡宝盖，盛装出行。他在王舍城（Rājagṛha）的大街小巷和十字路口，告诉各位外道尼乾陀等人说：‘你们知道吗？沙门瞿昙（Śrāmaṇa Gautama，释迦牟尼佛）先前说：‘善贤长者（Śubhaśreṣṭhin）的妻子将会生子，之后家族会因此富裕兴盛，最为吉祥，在人间享受胜妙的福报，乃至最后，会在我的佛法中出家修行，断除各种烦恼，证得阿罗汉（Arhat）果位。’他那是虚妄之说，如今善贤的妻子已经去世，孩子也随之夭折。你们应当知道，譬如大树，树根既然已经断坏，枝叶花果，又怎么可能生长出来呢？’各位外道相互告知后，心中都非常欢喜。 凡是有清净信仰的人，应当知道佛世尊（Buddha-loka-nātha）的教法真实不虚，无所不知，无所不见，无所不解，无所不明了，生起大悲心，普遍摄受世间众生。佛视众生如一，给予护念，施予无畏，已经能够圆满止观（Śamatha-Vipaśyanā）二行，已经能够成就调伏身、口、意三业，已经渡过四种烦恼之流的大海，已经能够安住于四神足（catuḥ-ṛddhipāda，四种禅定力）的修行，以四摄法（catuḥ-saṃgrahavastu，布施、爱语、利行、同事）普遍摄受众生。在漫长的轮回中，常常想着度脱众生，已经能够成就四无所畏（catvāri vaiśāradyāni），断除五下分结（pañca oravarabhāgīyāni），已经脱离五趣（pañca gatayaḥ），六法（ṣaḍ-dharma）具足，六波罗蜜（ṣaṭ-pāramitā，布施、持戒、忍辱、精进、禅定、般若）全部圆满，具足六种佛常行之法，开启七觉支（sapta bodhyaṅgāni）之华，成就八正道（aṣṭāṅga-mārga）之果，成就三摩钵底（samāpatti，等至），九次第定（navānupūrva-vihāra-samāpatti）先行之善，十力（daśa-balāni）坚固，名称普遍传闻于十方世界。具足千种最殊胜的自在，每日三次
English
English version: Then, the elder prepared all the necessary items for the funeral and was about to proceed with the burial. Neighbors, relatives, and friends came again and said to the elder, 'Your wife has already passed away; there is no need to weep and cause yourself further distress.' At that time, the elder took out clothes of various colors—blue, yellow, red, and white—as well as precious jewels and ornaments to adorn the body. The elder, together with his relatives, surrounded the coffin and proceeded with the funeral procession, placing the body in the śīta-vana (cemetery). At that time, a fortune-teller, a non-Buddhist Nirgrantha (Jain ascetic), upon learning of this event, was greatly pleased. He immediately took up banners and canopies, adorned himself, and set out. In the city of Rājagṛha, throughout the streets, alleys, and crossroads, he announced to the other non-Buddhist Nirgranthas, 'Do you know? The Śrāmaṇa Gautama (Shakyamuni Buddha) previously said, ‘The wife of the elder Śubhaśreṣṭhin will give birth to a son, and thereafter the family will become wealthy and prosperous, most auspicious, enjoying supreme blessings among humans, and eventually, in my Dharma, will renounce the world, cultivate the path, sever all afflictions, and attain the state of Arhat.’ That was a false statement. Now, Śubhaśreṣṭhin's wife has already passed away, and the child has also perished. You should know that, just like a large tree, if the roots are broken and destroyed, how can the branches, leaves, flowers, and fruits possibly grow?' The various non-Buddhists, having informed each other, were all very pleased. Those with pure faith should know that the teachings of the Buddha-loka-nātha (World Honored One) are true and real, knowing all, seeing all, understanding all, comprehending all, arising from great compassion, universally embracing all beings in the world. He regards all beings as one, offering protection and fearlessness, having already perfected the two practices of Śamatha-Vipaśyanā (calm abiding and insight), having already accomplished the three disciplines of taming body, speech, and mind, having already crossed the great ocean of the four streams of afflictions, having already abided in the practice of the four ṛddhipāda (bases of miraculous power), universally embracing beings with the four saṃgrahavastu (means of conversion: giving, kind speech, beneficial conduct, and identification), constantly thinking of liberating beings throughout the long night of samsara, having already accomplished the four vaiśāradyāni (fearlessnesses), having severed the five oravarabhāgīyāni (lower fetters), having already transcended the pañca gatayaḥ (five realms of existence), possessing the ṣaḍ-dharma (six qualities), the ṣaṭ-pāramitā (six perfections: generosity, morality, patience, diligence, concentration, and wisdom) all completely fulfilled, possessing the six practices constantly performed by Buddhas, opening the flowers of the sapta bodhyaṅgāni (seven factors of enlightenment), accomplishing the fruit of the aṣṭāṅga-mārga (eightfold path), accomplishing samāpatti (meditative absorption), the preliminary goodness of the navānupūrva-vihāra-samāpatti (nine successive stages of meditative absorption), the daśa-balāni (ten powers) firm, the name universally heard throughout the ten directions of the world. Possessing a thousand most supreme freedoms, three times daily --------------------------------------------------------------------------------
Chinese
时及夜三时，常以佛眼，观察世间，正知见转于众生中，诸所施作。何处若有增？何处若有减？何处若烦恼？何处受极苦？何处若破坏？何处具有烦恼极苦破坏等事？何处施设少分方便？何处施设大方便力？何处施设诸方便事？何处众生堕于恶趣？何处众生得生天界？何处众生得解脱果？何处众生未种善根者？令种善根。何处众生已种善根者？使令成熟。何处众生已成熟者？令得解脱。佛世尊者，具足如是功德，言无虚妄，离诸过失。 尔时世尊，审知时处因缘等事，知其所应放光明时，即从口中，出现青、黄、赤白众色光明，其光周遍，上下照耀。光下照时，所有等活地狱，黑绳地狱、众合地狱、号叫地狱、大号叫地狱、炎热地狱、极炎热地狱、阿鼻地狱，如是等八热地狱，光明照已，悉变清凉。所有疱地狱、疱裂地狱、阿吒吒地狱、呵呵鑁地狱、虎虎鑁地狱、青莲华地狱、红莲华地狱、大红莲华地狱，如是等八寒地狱，光明照已，悉变温暖，以佛光明最胜因故。 其中众生，蒙光照触，身得离苦，心生适悦，各作是言：“我等以何罪因，堕在此中？今日睹是希有光明。”地狱众生，发起如是清净心时，世尊大悲，复于光中，现变化事。彼诸众生，见所化已，又作是言：“我等今日见是变化希有等相， 现代汉语译本 在夜晚的三个时段，佛陀总是以佛眼观察世间，以正知见了解众生的一切作为。哪里有所增长？哪里有所减少？哪里有烦恼？哪里承受极大的痛苦？哪里有破坏？哪里具有烦恼、极苦、破坏等事？哪里可以施设少许方便？哪里可以施设巨大的方便力？哪里可以施设各种方便之事？哪里有众生堕入恶趣？哪里有众生得以升到天界？哪里有众生证得解脱的果位？对于那些尚未种下善根的众生，令他们种下善根。对于那些已经种下善根的众生，使他们的善根得以成熟。对于那些已经成熟的众生，令他们得到解脱。佛世尊具备这样的功德，所说之言真实不虚，远离一切过失。 这时，世尊审察时机、处所、因缘等事，知道应该放出光明的时候，就从口中放出青、黄、赤、白等各种颜色的光明，光明周遍，上下照耀。光明向下照耀时，所有等活地狱（Sañjīva，众生地狱复活后又被杀死的地狱）、黑绳地狱（Kālasūtra，用黑绳捆绑并切割的地狱）、众合地狱（Saṃghāta，受挤压破碎的地狱）、号叫地狱（Raurava，因极度痛苦而号叫的地狱）、大号叫地狱（Mahāraurava，比号叫地狱更痛苦的地狱）、炎热地狱（Tapana，充满火焰的地狱）、极炎热地狱（Pratāpana，比炎热地狱更热的地狱）、阿鼻地狱（Avīci，无间地狱，永受痛苦的地狱）等八大热地狱，被光明照耀后，都变得清凉。所有疱地狱（Arbuda，因寒冷而生疱的地狱）、疱裂地狱（Nirarbuda，疱破裂的地狱）、阿吒吒地狱（Aṭaṭa，因寒冷而发出'阿吒吒'声的地狱）、呵呵鑁地狱（Hahava，因寒冷而发出'呵呵鑁'声的地狱）、虎虎鑁地狱（Huhuva，因寒冷而发出'虎虎鑁'声的地狱）、青莲华地狱（Utpala，因寒冷身体冻成青莲花色的地狱）、红莲华地狱（Padma，因寒冷身体冻成红莲花色的地狱）、大红莲华地狱（Mahāpadma，因寒冷身体冻成更大的红莲花色的地狱）等八大寒地狱，被光明照耀后，都变得温暖，这是由于佛陀光明最殊胜的缘故。 其中的众生，蒙受光明照耀触及，身体得以脱离痛苦，心中感到舒适喜悦，各自说道：'我们因为什么罪业，堕落到这里？今天竟然看到如此稀有的光明。'地狱众生，发起这样清净的心念时，世尊以大悲心，又在光明中显现变化之相。那些众生，见到所变化之相后，又说道：'我们今天见到如此稀有的变化之相。'
English
English version During the three watches of the night, the Buddha constantly observes the world with the Buddha-eye, understanding with correct knowledge the actions of beings. Where is there increase? Where is there decrease? Where is there affliction? Where is there extreme suffering? Where is there destruction? Where are there matters of affliction, extreme suffering, and destruction? Where can a small measure of skillful means be applied? Where can great power of skillful means be applied? Where can various skillful means be applied? Where do beings fall into evil destinies? Where do beings attain rebirth in the heavens? Where do beings attain the fruit of liberation? For those beings who have not yet planted roots of virtue, causing them to plant roots of virtue. For those beings who have already planted roots of virtue, causing their roots of virtue to mature. For those beings who have already matured, causing them to attain liberation. The World-Honored One, the Buddha, is endowed with such merits, His words are without falsehood, and He is free from all faults. Then, the World-Honored One, discerning the time, place, conditions, and other matters, knowing when it was appropriate to emit light, immediately emitted from His mouth light of various colors, blue, yellow, red, and white. The light pervaded everywhere, shining upwards and downwards. When the light shone downwards, all the Sañjīva hells (Sañjīva, hells where beings are revived only to be killed again), the Kālasūtra hells (Kālasūtra, hells where beings are bound with black ropes and cut), the Saṃghāta hells (Saṃghāta, hells where beings are crushed), the Raurava hells (Raurava, hells of screaming due to extreme pain), the Mahāraurava hells (Mahāraurava, hells of greater screaming than Raurava), the Tapana hells (Tapana, hells filled with flames), the Pratāpana hells (Pratāpana, hells hotter than Tapana), and the Avīci hells (Avīci, the uninterrupted hell of perpetual suffering), these eight hot hells, were all transformed into coolness when illuminated by the light. All the Arbuda hells (Arbuda, hells where blisters form due to cold), the Nirarbuda hells (Nirarbuda, hells where the blisters burst), the Aṭaṭa hells (Aṭaṭa, hells where the sound 'Aṭaṭa' is made due to cold), the Hahava hells (Hahava, hells where the sound 'Hahava' is made due to cold), the Huhuva hells (Huhuva, hells where the sound 'Huhuva' is made due to cold), the Utpala hells (Utpala, hells where the body turns the color of a blue lotus due to cold), the Padma hells (Padma, hells where the body turns the color of a red lotus due to cold), and the Mahāpadma hells (Mahāpadma, hells where the body turns the color of a large red lotus due to cold), these eight cold hells, were all transformed into warmth when illuminated by the light, due to the supreme cause of the Buddha's light. The beings within them, touched by the light, were freed from suffering in their bodies and felt comfort and joy in their minds, each saying, 'Due to what sinful deeds have we fallen into this place? Today we behold this rare and wondrous light.' When the beings in the hells generated such pure thoughts, the World-Honored One, with great compassion, manifested transformations within the light. When those beings saw the transformations, they said again, 'Today we see such rare and wondrous transformations.' --------------------------------------------------------------------------------
Chinese
此处出已，应不复于恶趣受生，以佛光明最胜因缘故，身离苦恼，心生适悦。”作是言已，各发最上清净信心，彼地狱业，皆悉灭尽，即分人天二趣受生。 地狱众生，由是真实，如应得利已，是佛光明，又复上照四大王天、忉利天、夜摩天、兜率天、化乐天、他化自在天、梵众天、梵辅天、大梵天、少光天、无量光天、光音天、少净天、无量净天、遍净天、无云天、福生天、广果天、无烦天、无热天、善见天、善现天、色究竟天。光明上照如是等天已，于其光中，演出无常苦空无我之声，复于光中说伽陀曰： “譬如大象没泥中， 以勇力故即能出， 佛教勇猛大力故， 能令生死军摧坏。 今此正法善调伏， 所行远离诸过失， 息彼三界广轮回， 灭尽众生苦边际。” 尔时世尊所放光明，各各随往，乃至遍照三千大千世界。而佛世尊，虽放一光，其光收时，随应各异：世尊若欲说过去事，其光即当从佛后隐；若欲说彼未来世事，其光即当从佛前隐；若欲说彼地狱趣事，其光即从佛足心隐；若欲说彼傍生趣事，其光即从佛足面隐；若欲说彼饿鬼趣事，其光即从佛足指隐；若欲说于人趣中事，其光即当从佛膝隐；若欲说彼小转轮王事，其光从佛左手心隐；若欲说彼大转轮王事，其光 现代汉语译本： ‘从这里出去之后，我们应该不会再于恶趣中受生了，因为佛的光明是最殊胜的因缘，我们的身体远离了苦恼，心中生起了舒适和喜悦。’说完这些话后，他们各自发起了最上等的清净信心，那些地狱的业力，全都灭尽了，随即分别在人道和天道中受生。 地狱的众生，因为这个真实的缘故，如其所应地得到了利益。佛的光明，又向上照耀四大王天（Catummaharajika，四大天王所居之天）、忉利天（Trayastrimsa，三十三天）、夜摩天（Yama，又称焰摩天，空居天之一）、兜率天（Tusita，弥勒菩萨所居之天）、化乐天（Nirmanarati，欲界六天之一）、他化自在天（Paranirmita-vasavartin，欲界六天之最高天）、梵众天（Brahma-parisadya，色界初禅天之一）、梵辅天（Brahma-purohita，色界初禅天之一）、大梵天（Maha-brahman，色界初禅天之主）、少光天（Parittabha，色界二禅天之一）、无量光天（Apramanabha，色界二禅天之一）、光音天（Abhasvara，色界二禅天之一）、少净天（Parittasubha，色界三禅天之一）、无量净天（Apramanasubha，色界三禅天之一）、遍净天（Subhakrtsna，色界三禅天之一）、无云天（Anabhraka，色界四禅天之一）、福生天（Punyaprasava，色界四禅天之一）、广果天（Brhatphala，色界四禅天之一）、无烦天（Avrha，色界五不还天之一）、无热天（Atapa，色界五不还天之一）、善见天（Sudrsa，色界五不还天之一）、善现天（Sudarsana，色界五不还天之一）、色究竟天（Akanistha，色界之顶天）。光明向上照耀这些天界之后，在那光明之中，演说无常、苦、空、无我的声音，又在光明中说了伽陀（Gatha，以诗歌形式表达的佛经）： ‘譬如大象陷在泥中，以勇猛的力量就能出来，佛教因为勇猛的大力，能够使生死轮回的军队摧毁。 现在这个正法善于调伏，所行之处远离各种过失，止息那三界广大的轮回，灭尽众生痛苦的边际。’ 这时世尊所放的光明，各自随着因缘前往，乃至普遍照耀三千大千世界。而佛世尊，虽然只放一道光明，这道光明收回的时候，随着所应之事各有不同：世尊如果想要说过去的事情，那光明就从佛的背后隐没；如果想要说未来世的事情，那光明就从佛的前面隐没；如果想要说地狱道的事情，那光明就从佛的脚心隐没；如果想要说畜生道的事情，那光明就从佛的脚面隐没；如果想要说饿鬼道的事情，那光明就从佛的脚趾隐没；如果想要说人道中的事情，那光明就从佛的膝盖隐没；如果想要说小的转轮王的事情，那光明就从佛的左手心隐没；如果想要说大的转轮王的事情，那光明