Chinese
佛言：“离诸法二相是受记义，不分别生灭道是受记义，离身、口、意业相是受记义。梵天！我念过去有劫名喜见，我于此劫供养七十二那由他佛，是诸如来不见授记。又过是劫，劫名善化，我于此劫供养二十二亿佛，是诸如来亦不见授记。又过是劫，劫名梵叹，我于此劫供养万八千佛，是诸如来亦不见授记。又过是劫，劫名无咎，我于此劫供养三万二千佛，是诸如来亦不见授记。又过是劫，劫名庄严，我于此劫供养四百四十万佛，我皆以一切供养之具而供养之，是诸如来亦不见授记。梵天！我于往昔供养诸佛，恭敬、尊重、赞叹，净修梵行——一切布施、一切持戒及行头陀，离于瞋恚，忍辱慈心，如所说行勤修精进，一切所闻皆能受持，独处远离入诸禅定，随所闻慧赞诵思问——是诸如来，亦不见授记。何以故？依止所行故。以是当知，若诸菩萨出过一切诸行则得受记。我若以一劫、若减一劫，说是诸佛名号不可得尽。 “梵天！我于是后见燃灯佛，即得无生法忍。佛时授我记言：‘汝于来世当得作佛，号释迦牟尼如来、应供、正遍知。’我尔时出过一切诸行，具足六波罗蜜。所以者何？若菩萨能舍诸相名为檀波罗蜜，能灭诸所受持名为尸罗波罗蜜，不为六尘所伤名为羼提波罗蜜，离诸 现代汉语译本 ‘者有何义？’ 佛言：‘离诸法二相是受记义，不分别生灭道是受记义，离身、口、意业相是受记义。梵天（Brahmā，印度教的创造之神）！我念过去有劫名喜见，我于此劫供养七十二那由他（nayuta，数量单位，相当于百万）佛，是诸如来不见授记。又过是劫，劫名善化，我于此劫供养二十二亿佛，是诸如来亦不见授记。又过是劫，劫名梵叹，我于此劫供养万八千佛，是诸如来亦不见授记。又过是劫，劫名无咎，我于此劫供养三万二千佛，是诸如来亦不见授记。又过是劫，劫名庄严，我于此劫供养四百四十万佛，我皆以一切供养之具而供养之，是诸如来亦不见授记。梵天（Brahmā，印度教的创造之神）！我于往昔供养诸佛，恭敬、尊重、赞叹，净修梵行——一切布施、一切持戒及行头陀，离于瞋恚，忍辱慈心，如所说行勤修精进，一切所闻皆能受持，独处远离入诸禅定，随所闻慧赞诵思问——是诸如来，亦不见授记。何以故？依止所行故。以是当知，若诸菩萨出过一切诸行则得受记。我若以一劫、若减一劫，说是诸佛名号不可得尽。 ‘梵天（Brahmā，印度教的创造之神）！我于是后见燃灯佛（Dīpankara，过去佛之一），即得无生法忍。佛时授我记言：‘汝于来世当得作佛，号释迦牟尼（Śākyamuni，佛教创始人）如来（Tathāgata，佛的称号之一）、应供（Arhat，阿罗汉的另一种称谓）、正遍知（Samyak-saṃbuddha，佛的称号之一）。’我尔时出过一切诸行，具足六波罗蜜（ṣaṭ-pāramitā，菩萨修行的六种方法）。所以者何？若菩萨能舍诸相名为檀波罗蜜（dāna-pāramitā，布施波罗蜜），能灭诸所受持名为尸罗波罗蜜（śīla-pāramitā，持戒波罗蜜），不为六尘所伤名为羼提波罗蜜（kṣānti-pāramitā，忍辱波罗蜜），离诸
English
English version ‘What is the meaning of this?’ The Buddha said: ‘To be apart from the two aspects of all dharmas is the meaning of prediction; not to discriminate between arising, dwelling, and ceasing is the meaning of prediction; to be apart from the aspects of body, speech, and mind karma is the meaning of prediction. Brahmā (the creator god in Hinduism)! I remember in the past there was a kalpa (aeon) called Joyful Vision. During that kalpa, I made offerings to seventy-two nayutas (a unit of measurement, equivalent to a million) of Buddhas, but those Tathāgatas (Buddhas) did not give me a prediction. After that kalpa, there was a kalpa called Good Transformation. During that kalpa, I made offerings to twenty-two billion Buddhas, but those Tathāgatas (Buddhas) also did not give me a prediction. After that kalpa, there was a kalpa called Brahmā's Praise. During that kalpa, I made offerings to eighteen thousand Buddhas, but those Tathāgatas (Buddhas) also did not give me a prediction. After that kalpa, there was a kalpa called Without Fault. During that kalpa, I made offerings to thirty-two thousand Buddhas, but those Tathāgatas (Buddhas) also did not give me a prediction. After that kalpa, there was a kalpa called Adornment. During that kalpa, I made offerings to four million four hundred thousand Buddhas. I made offerings to all of them with all kinds of offering implements, but those Tathāgatas (Buddhas) also did not give me a prediction. Brahmā (the creator god in Hinduism)! In the past, I made offerings to all the Buddhas, with reverence, respect, and praise, purely cultivating Brahma-conduct—all kinds of giving, all kinds of upholding precepts, and practicing dhūta (ascetic practices), being apart from anger, with forbearance and loving-kindness, diligently cultivating and practicing according to what was said, being able to receive and uphold all that was heard, dwelling alone and far away, entering into all kinds of dhyana (meditative states), praising, reciting, contemplating, and questioning according to the wisdom heard—but those Tathāgatas (Buddhas) also did not give me a prediction. Why? Because I relied on what I practiced. Therefore, you should know that if all Bodhisattvas transcend all practices, then they will receive a prediction. If I were to use one kalpa (aeon), or less than one kalpa (aeon), to speak of the names of all those Buddhas, it would be impossible to exhaust them. ‘Brahmā (the creator god in Hinduism)! After that, I saw Dīpankara Buddha (one of the past Buddhas), and immediately attained the forbearance of the unproduced dharma. At that time, the Buddha gave me a prediction, saying: ‘In the future, you will become a Buddha, named Śākyamuni (the founder of Buddhism) Tathāgata (one of the titles of a Buddha), Arhat (another name for an enlightened being), Samyak-saṃbuddha (one of the titles of a Buddha).’ At that time, I transcended all practices and perfected the six pāramitās (ṣaṭ-pāramitā, six perfections practiced by Bodhisattvas). Why? If a Bodhisattva can relinquish all appearances, it is called dāna-pāramitā (perfection of giving); if one can extinguish all that is received and upheld, it is called śīla-pāramitā (perfection of morality); if one is not harmed by the six dusts, it is called kṣānti-pāramitā (perfection of patience); being apart from all --------------------------------------------------------------------------------
Chinese
所行名为毗梨耶波罗蜜，不忆念一切法，名为禅波罗蜜，能忍诸法无生性，名为般若波罗蜜。我于燃灯佛所，具足如是六波罗蜜。 ◎“梵天！我从初发菩提心已来所作布施，于此五华布施，百分不及一，百千分、百千万亿分，乃至算数譬喻所不能及。我从初发心已来，受戒、持戒、行头陀，于此常灭戒，百分不及一，乃至算数譬喻所不能及。我从初发心已来柔和忍辱，于毕竟忍法，百分不及一，乃至算数譬喻所不能及。我从初发心已来发勤精进，于此不取不舍精进，百分不及一，乃至算数譬喻所不能及。我从初发心已来禅定独处，于此无住禅定，百分不及一，乃至算数譬喻所不能及。我从初发心已来思惟筹量智慧，于此无戏论智慧，百分不及一，百千分百千万亿分，乃至算数譬喻所不能及。梵天！是故当知，我尔时得具足六波罗蜜。” “世尊！云何名具足六波罗蜜？” “梵天！若不念施、不依止戒、不分别忍、不取精进、不住禅定、不二于慧，是名具足六波罗蜜。” 又问：“具足六波罗蜜已，能满足何法？” 佛言：“具足六波罗蜜已，能满足萨婆若。” “世尊！云何具足六波罗蜜已，能满足萨婆若？” “梵天！布施平等即是萨婆若平等；持戒平等即是萨婆 现代汉语译本：所行名为毗梨耶波罗蜜（Vīrya-pāramitā，精进波罗蜜），不忆念一切法，名为禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜），能忍诸法无生性，名为般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜）。我于燃灯佛（Dīpaṃkara Buddha）所，具足如是六波罗蜜（Ṣaṭ-pāramitā）。 梵天（Brahmā）！我从初发菩提心已来所作布施，于此五华布施，百分不及一，百千分、百千万亿分，乃至算数譬喻所不能及。我从初发心已来，受戒、持戒、行头陀（dhūta，苦行），于此常灭戒，百分不及一，乃至算数譬喻所不能及。我从初发心已来柔和忍辱，于毕竟忍法，百分不及一，乃至算数譬喻所不能及。我从初发心已来发勤精进，于此不取不舍精进，百分不及一，乃至算数譬喻所不能及。我从初发心已来禅定独处，于此无住禅定，百分不及一，乃至算数譬喻所不能及。我从初发心已来思惟筹量智慧，于此无戏论智慧，百分不及一，百千分百千万亿分，乃至算数譬喻所不能及。梵天！是故当知，我尔时得具足六波罗蜜。 世尊（Bhagavan）！云何名具足六波罗蜜？ 梵天！若不念施、不依止戒、不分别忍、不取精进、不住禅定、不二于慧，是名具足六波罗蜜。 又问：具足六波罗蜜已，能满足何法？ 佛言：具足六波罗蜜已，能满足萨婆若（Sarvajña，一切智）。 世尊！云何具足六波罗蜜已，能满足萨婆若？ 梵天！布施平等即是萨婆若平等；持戒平等即是萨婆
English
English version: The practice is called Vīrya-pāramitā (Perfection of Diligence), not recollecting all dharmas is called Dhyāna-pāramitā (Perfection of Meditation), and being able to endure the unborn nature of all dharmas is called Prajñā-pāramitā (Perfection of Wisdom). At Dīpaṃkara Buddha's (Burning Lamp Buddha) place, I fulfilled these Six Pāramitās (Ṣaṭ-pāramitā). Brahmā (Brahma)! The giving I have done since I first generated the Bodhi mind is not even one percent, not even one in hundreds of thousands, hundreds of millions, or even countless analogies, compared to the giving of these five flowers. The precepts I have received, the precepts I have upheld, and the dhūta (ascetic practices) I have practiced since I first generated the Bodhi mind are not even one percent, not even one in countless analogies, compared to this constantly extinguished precept. The gentleness and forbearance I have practiced since I first generated the Bodhi mind are not even one percent, not even one in countless analogies, compared to this ultimate forbearance. The diligent effort I have exerted since I first generated the Bodhi mind is not even one percent, not even one in countless analogies, compared to this diligence of neither grasping nor abandoning. The solitary meditation I have practiced since I first generated the Bodhi mind is not even one percent, not even one in countless analogies, compared to this non-abiding meditation. The wisdom I have contemplated and measured since I first generated the Bodhi mind is not even one percent, not even one in hundreds of thousands, hundreds of millions, or even countless analogies, compared to this non-conceptual wisdom. Brahmā! Therefore, you should know that I then attained the complete Six Pāramitās. Bhagavan (World Honored One)! What is meant by fulfilling the Six Pāramitās? Brahmā! If one does not think of giving, does not rely on precepts, does not discriminate forbearance, does not grasp diligence, does not abide in meditation, and is not dualistic in wisdom, this is called fulfilling the Six Pāramitās. Furthermore, he asked: Having fulfilled the Six Pāramitās, what dharma can be satisfied? The Buddha said: Having fulfilled the Six Pāramitās, one can satisfy Sarvajña (All-Knowing). Bhagavan! How can fulfilling the Six Pāramitās satisfy Sarvajña? Brahmā! Equality in giving is equality in Sarvajña; equality in upholding precepts is equality in Sarvajña. --------------------------------------------------------------------------------
Chinese
若平等；忍辱平等即是萨婆若平等；精进平等即是萨婆若平等；禅定平等即是萨婆若平等；智慧平等即是萨婆若平等；以是平等等一切法，名为萨婆若。又，梵天！具足布施相、持戒相、忍辱相、精进相、禅定相、智慧相，是名萨婆若。梵天！如是具足六波罗蜜能满足萨婆若。” “世尊！云何当知满足萨婆若？” “梵天！若不受眼、不受色、不受耳、不受声、不受鼻、不受香、不受舌、不受味、不受身、不受触、不受意、不受法，若不受是内外十二入，名为满足萨婆若。我得如是满足萨婆若，于眼无所著，于色、耳、声、鼻、香、舌、味、身、触、意、法无所著，是故如来名为无碍知见萨婆若。梵天！萨婆若于法无所受。何以故？以无用故。无用即是无所有义。无所有义即是空，如虚空义、同虚空相是萨婆若，是故于法无所受。梵天！譬如一切所作皆因虚空，而虚空无所依；如是诸智慧皆从萨婆若出，而萨婆若无所依。” 梵天白佛言：“世尊！世尊所说萨婆若，萨婆若者为何谓也？” “梵天！一切所行是智为真，非诸声闻、辟支佛所及故，名萨婆若。诸有所行皆能成就故，名萨婆若。能破一切所念戏论故，名萨婆若。诸所教敕、诸所防制，如此众生所行之法皆从中出故，名萨婆若。 现代汉语译本：若布施平等，布施平等即是萨婆若（Sarvajna，一切智）平等；持戒平等即是萨婆若平等；忍辱平等即是萨婆若平等；精进平等即是萨婆若平等；禅定平等即是萨婆若平等；智慧平等即是萨婆若平等；以这些平等对待一切法，就叫做萨婆若。还有，梵天（Brahma）！具足布施之相、持戒之相、忍辱之相、精进之相、禅定之相、智慧之相，这叫做萨婆若。梵天！像这样具足六波罗蜜（Six Paramitas，六度）就能圆满萨婆若。” “世尊！要怎样才能知道是圆满了萨婆若呢？” “梵天！若不执著于眼、不执著于色、不执著于耳、不执著于声、不执著于鼻、不执著于香、不执著于舌、不执著于味、不执著于身、不执著于触、不执著于意、不执著于法，若不执著于这内外十二入（Twelve Entrances，十二处），就叫做圆满了萨婆若。我得到了这样圆满的萨婆若，对于眼没有执著，对于色、耳、声、鼻、香、舌、味、身、触、意、法都没有执著，因此如来（Tathagata）被称为无碍知见的萨婆若。梵天！萨婆若对于法没有执受。为什么呢？因为没有用处。没有用处就是无所有的意思。无所有的意思就是空，如同虚空的意义、如同虚空的相状，这就是萨婆若，所以对于法没有执受。梵天！譬如一切所作都是因为虚空，而虚空没有什么可以依靠；像这样，各种智慧都从萨婆若产生，而萨婆若没有什么可以依靠。” 梵天对佛说：“世尊！世尊所说的萨婆若，萨婆若的意思是什么呢？” “梵天！一切所行都是以智慧为真，不是那些声闻（Sravaka）、辟支佛（Pratyekabuddha）所能达到的，所以叫做萨婆若。一切所行都能成就，所以叫做萨婆若。能够破除一切所念的戏论，所以叫做萨婆若。各种教敕、各种防制，这些众生所行之法都从中产生，所以叫做萨婆若。