English
English version: 'Having departed from here, we should no longer be reborn in the evil realms, because the light of the Buddha is the most supreme cause and condition, our bodies are free from suffering, and joy arises in our hearts.' After saying these words, they each generated the most supreme pure faith, and all the karmic debts of hell were extinguished, and they were immediately reborn in the realms of humans and gods respectively. The beings in hell, because of this truth, received benefit as they should. The light of the Buddha, again, shone upwards to the Catummaharajika (the heaven of the Four Great Kings), Trayastrimsa (the Heaven of Thirty-Three), Yama (one of the heavens of desire), Tusita (the heaven where Maitreya Bodhisattva resides), Nirmanarati (one of the six heavens of desire), Paranirmita-vasavartin (the highest of the six heavens of desire), Brahma-parisadya (one of the heavens of the first dhyana in the realm of form), Brahma-purohita (one of the heavens of the first dhyana in the realm of form), Maha-brahman (the lord of the first dhyana in the realm of form), Parittabha (one of the heavens of the second dhyana in the realm of form), Apramanabha (one of the heavens of the second dhyana in the realm of form), Abhasvara (one of the heavens of the second dhyana in the realm of form), Parittasubha (one of the heavens of the third dhyana in the realm of form), Apramanasubha (one of the heavens of the third dhyana in the realm of form), Subhakrtsna (one of the heavens of the third dhyana in the realm of form), Anabhraka (one of the heavens of the fourth dhyana in the realm of form), Punyaprasava (one of the heavens of the fourth dhyana in the realm of form), Brhatphala (one of the heavens of the fourth dhyana in the realm of form), Avrha (one of the five pure abodes in the realm of form), Atapa (one of the five pure abodes in the realm of form), Sudrsa (one of the five pure abodes in the realm of form), Sudarsana (one of the five pure abodes in the realm of form), Akanistha (the highest heaven in the realm of form). After the light shone upwards to these heavens, within that light, the sound of impermanence, suffering, emptiness, and non-self was proclaimed, and in the light, a Gatha (a verse or stanza in Buddhist scriptures) was spoken: 'Just as an elephant is stuck in the mud, it can come out with its courageous strength, the Buddha's teaching, because of its courageous great strength, can cause the army of birth and death to be destroyed. Now this Right Dharma is well-tamed, its conduct is far from all faults, it stops the vast cycle of the three realms, and extinguishes the boundary of the suffering of sentient beings.' At that time, the light emitted by the World Honored One went to each place according to conditions, even illuminating the three thousand great thousand worlds. And the World Honored One, although emitting only one ray of light, when this light was withdrawn, it varied according to what was appropriate: If the World Honored One wanted to speak of past events, the light would disappear from behind the Buddha; if he wanted to speak of future events, the light would disappear from in front of the Buddha; if he wanted to speak of the affairs of the hell realm, the light would disappear from the soles of the Buddha's feet; if he wanted to speak of the affairs of the animal realm, the light would disappear from the tops of the Buddha's feet; if he wanted to speak of the affairs of the hungry ghost realm, the light would disappear from the Buddha's toes; if he wanted to speak of the affairs of the human realm, the light would disappear from the Buddha's knees; if he wanted to speak of the affairs of a small wheel-turning king, the light would disappear from the palm of the Buddha's left hand; if he wanted to speak of the affairs of a great wheel-turning king, the light --------------------------------------------------------------------------------
Chinese
从佛右手心隐；若欲说彼天趣中事，其光即当从佛脐隐；若欲说彼声闻菩提，其光即当从佛口隐；若欲说彼缘觉菩提，其光即当从佛眉隐；若欲说彼阿耨多罗三藐三菩提，其光从佛顶门而隐。今佛世尊所放光明，遍照三千大千世界已，其光旋环，却从世尊口中而隐。 尔时尊者阿难，先侍佛边，见此光明，即前合掌白佛言：“世尊！今此种种妙色最上清净光明，从佛口出，广大照耀，普遍世界，以何因缘，其事如是？”作是语已，即说伽陀曰： “佛于世间为最上， 安住正因而真实， 久已远离二语言， 断除憍慢等过失。 如世商佉及莲藕， 非无因故色自白， 如来最胜人中尊， 非无因故光明现。 如来以自行愿力， 现证神通及大智， 观察听者乐闻法， 佛人中主欲敷演。 大智寂默大牛王， 必说最上妙法语， 如来清净一音宣， 众生疑网皆除断； 又如大海及山王， 若无因故不能动， 如来正觉人中尊， 无因不现光明相。 大智观察因缘事， 如应所作皆利益， 随诸众生所希望， 故现如是光明相。” 尔时，世尊告阿难言：“如是！如是！阿难当知，如来、应供、正等正觉，若无因缘，不放光明。我今将欲诣尸陀林，汝可 现代汉语译本： 如果想要讲述天道的事情，佛的光芒就从佛的右手心消失；如果想要讲述声闻菩提（Śrāvakabodhi，通过听闻佛法而证悟的菩提），佛的光芒就从佛的脐部消失；如果想要讲述缘觉菩提（Pratyekabuddhabodhi，通过自身观察因缘而证悟的菩提），佛的光芒就从佛的口中消失；如果想要讲述阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉），佛的光芒就从佛的眉间消失；现在佛世尊所放出的光明，已经普遍照耀了三千大千世界，这光明旋转环绕，又从世尊的口中消失了。 当时，尊者阿难（Ānanda），先前侍奉在佛的身边，见到这种光明，就上前合掌对佛说：‘世尊！现在这种种美妙的颜色，最上清净的光明，从佛的口中发出，广大地照耀，普遍地照亮世界，是因为什么因缘，事情是这样的呢？’说完这些话后，就说了颂词： ‘佛在世间是最尊上的，安住在正因之中而真实不虚，很久以来已经远离了两种语言的过失，断除了骄慢等等的过失。 就像世间的商佉（śaṅkha，白色海螺）和莲藕，不是没有原因的，颜色自然是白色的，如来是最殊胜的人中尊，不是没有原因的，光明才显现出来。 如来以自己修行的愿力，显现证得了神通和大智慧，观察听法的人喜欢听闻的佛法，佛这位人中之主想要敷演开示。 大智者寂默的大牛王，必定会说最上美妙的法语，如来清净的一音宣说，众生的疑惑和迷网都会被消除断绝； 又好像大海和山王，如果不是因为某种原因，是不会震动摇摆的，如来正觉的人中尊，没有原因，是不会显现光明之相的。 大智者观察因缘之事，如其所应所作的都是利益，随着各种众生所希望的，所以才显现出这样的光明之相。’ 当时，世尊告诉阿难说：‘是这样的！是这样的！阿难你应该知道，如来（Tathāgata）、应供（Arhat）、正等正觉（Samyak-saṃbuddha），如果没有因缘，是不会放出光明的。我现在将要前往尸陀林（Śītavana），你可...
English
English version: If [the Buddha] intended to speak of matters pertaining to the heavenly realms, the light would disappear from the Buddha's right palm; if [the Buddha] intended to speak of the Śrāvakabodhi (声闻菩提, enlightenment of a disciple who attains liberation through hearing the teachings), the light would disappear from the Buddha's navel; if [the Buddha] intended to speak of the Pratyekabuddhabodhi (缘觉菩提, enlightenment of a solitary Buddha who attains liberation through self-realization), the light would disappear from the Buddha's mouth; if [the Buddha] intended to speak of Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment), the light would disappear from the crown of the Buddha's head. Now, the light emitted by the World Honored One has illuminated the entire three thousand great thousand worlds, and the light, circling around, has disappeared from the World Honored One's mouth. At that time, the Venerable Ānanda (阿难), who was attending upon the Buddha, saw this light and, joining his palms, said to the Buddha: 'World Honored One! Now, this most excellent and pure light of various wonderful colors emanates from the Buddha's mouth, shining broadly and illuminating the entire world. What is the cause and condition for this?' Having spoken thus, he then recited a Gatha (颂词): 'The Buddha is the most supreme in the world, abiding in the right cause and being truthful, having long been free from the two kinds of erroneous speech, and having eliminated faults such as arrogance. Like the Śaṅkha (商佉, conch shell) and lotus root in the world, their color is naturally white not without a cause; the Tathāgata (如来), the most victorious among humans, manifests light not without a cause. The Tathāgata, through the power of self-cultivation and vows, manifests and realizes supernatural powers and great wisdom, observing that listeners delight in hearing the Dharma (佛法), the Buddha, the lord among humans, intends to expound it. The greatly wise, silent great bull-king will surely speak the most excellent and wonderful Dharma; the Tathāgata's pure single sound proclaims, and the doubts and nets of beings are all eliminated and cut off; Moreover, like the great ocean and the mountain king, they cannot move without a cause; the Tathāgata, the perfectly enlightened one among humans, does not manifest the appearance of light without a cause. The greatly wise one observes the matters of cause and condition, and all that is done accordingly is beneficial, according to the hopes of all beings, hence manifesting such an appearance of light.' At that time, the World Honored One said to Ānanda: 'So it is! So it is! Ānanda, you should know that the Tathāgata (如来), Arhat (应供), Samyak-saṃbuddha (正等正觉), does not emit light without a cause. I am now going to Śītavana (尸陀林), you may... --------------------------------------------------------------------------------
Chinese
往告诸苾刍众，谓言：‘如来将诣尸陀林中，汝诸苾刍发勤勇者，如应各各被袈裟衣，侍从如来，往尸陀林。’” 是时，阿难受佛教敕，即诣诸苾刍所，到已作如是言：“佛敕诸苾刍，如来将诣尸陀林中，汝诸苾刍发勤勇者，如应各各被袈裟衣，侍从如来，往尸陀林。”尔时，尊者阿若憍陈如、马胜、嚩涩波、大名、跋捺哩迦、舍利子、目乾连、迦叶、满称等，诸大声闻众，受佛敕已，即如常仪，被袈裟衣，来至佛所。 尔时，世尊与诸大众，前后围绕，诣尸陀林。所谓善调伏者，调伏众围绕；解脱者，解脱众围绕；安隐者，安隐众围绕；律仪者，律仪众围绕；应供者，应供众围绕；离贪者，离贪众围绕；妙相端直者，妙相端直众围绕。 犹如牛王，牛众围绕；又如象王，象众围绕；如师子王，众兽围绕；如彼鹅王，鹅众围绕；如金翅鸟王，金翅鸟众围绕；如婆罗门，学众围绕；如大医王，求疗者围绕；如勇猛将军，众围绕；如大富者，财宝围绕；如大商主，商众围绕；如最上首者，多人众围绕；如小国王，臣佐围绕；如转轮王，千子围绕；如月天子，众星围绕；如日天子，千光围绕；如持国天王，乾闼婆众围绕；如增长天王，鸠盘茶众围绕；如广目天王，龙众围绕；如多闻天王，夜叉众围绕； 现代汉语译本： （佛陀）前往告诉各位比丘众，说道：‘如来将要前往尸陀林（Śīta-vana，意为寒林，墓地），你们这些精进的比丘们，应当各自穿好袈裟，侍奉跟随如来，前往尸陀林。’ 当时，阿难（Ānanda，佛陀的十大弟子之一，以记忆力强著称）接受佛陀的教敕，立即前往各位比丘的住所，到达后这样说道：‘佛陀教敕各位比丘，如来将要前往尸陀林，你们这些精进的比丘们，应当各自穿好袈裟，侍奉跟随如来，前往尸陀林。’当时，尊者阿若憍陈如（Ājñāta Kauṇḍinya，五比丘之首）、马胜（Aśvajit，五比丘之一）、嚩涩波（Vaśpa，五比丘之一）、大名（Mahānāman，五比丘之一）、跋捺哩迦（Bhadrka，五比丘之一）、舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）、目乾连（Maudgalyāyana，佛陀十大弟子之一，以神通著称）、迦叶（Kāśyapa，佛陀的弟子，以苦行著称）、满称（Pūrṇa，佛陀的弟子，以善于说法著称）等各位大声闻众，接受佛陀的教敕后，立即按照通常的仪轨，穿好袈裟，来到佛陀的住所。 当时，世尊（Bhagavān，佛陀的称号之一）与各位大众，前后围绕，前往尸陀林。所谓善于调伏者，被调伏的大众围绕；解脱者，被解脱的大众围绕；安稳者，被安稳的大众围绕；持守戒律者，被持守戒律的大众围绕；应受供养者，被应受供养的大众围绕；远离贪欲者，被远离贪欲的大众围绕；相貌端正庄严者，被相貌端正庄严的大众围绕。 犹如牛王，被牛群围绕；又如象王，被象群围绕；如狮子王，被各种野兽围绕；如鹅王，被鹅群围绕；如金翅鸟王（Garuḍa，一种神鸟），被金翅鸟群围绕；如婆罗门（Brāhmaṇa，印度教的祭司阶层），被学习者围绕；如大医王，被寻求治疗者围绕；如勇猛的将军，被士兵围绕；如大富之人，被财宝围绕；如大商人，被商人们围绕；如最上首领，被众多人围绕；如小国王，被臣子辅佐围绕；如转轮王（Cakravartin，理想的统治者），被一千个儿子围绕；如月天子（Candra，月神），被众星围绕；如日天子（Sūrya，太阳神），被千道光芒围绕；如持国天王（Dhṛtarāṣṭra，四大天王之一），被乾闼婆（Gandharva，天上的乐神）众围绕；如增长天王（Virūḍhaka，四大天王之一），被鸠盘茶（Kumbhāṇḍa，一种恶鬼）众围绕；如广目天王（Virūpākṣa，四大天王之一），被龙众围绕；如多闻天王（Vaiśravaṇa，四大天王之一），被夜叉（Yakṣa，一种鬼神）众围绕；