Chinese
说是师子吼法时，三千大千世界六种震动，百千伎乐不鼓自鸣，其大光明普照天地。百千诸天踊跃欢喜言：“我等闻不退转天子说师子吼法，于阎浮提再见转法轮。” 时佛微笑。诸佛常法，若微笑时，若干百千种青、黄、赤、白、红、紫等光，从口中出普照无量无边世界，上过梵世蔽日月光，还绕身三匝，从顶相入。于是思益梵天向佛合掌，以偈赞曰： “度一切慧最胜尊， 悉知三世众生行， 智慧功德及解脱， 唯愿演说笑因缘。 佛慧无量无障碍， 声闻缘觉所不及， 知众生心随意说， 愿最上尊说笑缘。 佛光可乐净无秽， 普照天人蔽日月， 须弥铁围及众山， 愿无比尊说笑缘。 大圣寂然离瞋恨， 天人瞻仰无厌足， 一切皆蒙得快乐， 愿为分别笑因缘。 通达诸法空无我， 水沫云露梦所见， 水中月影虚空相， 愿以妙音说笑缘。 离分别想诸邪见， 了空无相及无作， 常乐禅定寂然法， 愿说放此净光缘。 不著文字言音声， 说不依法及众生， 彼各自谓为我说， 愿神通智说笑缘。 佛为医王灭众病， 那罗延力救世者， 趣舍灯明究竟道， 天人供养说笑缘。” 尔时佛告思益梵 现代汉语译本： ‘行。’ 说是师子吼法时，三千大千世界（Sahasra-Mahasahasra-lokadhatu）六种震动，百千伎乐不鼓自鸣，其大光明普照天地。百千诸天踊跃欢喜言：‘我等闻不退转天子说师子吼法，于阎浮提（Jambudvipa）再见转法轮。’ 时佛微笑。诸佛常法，若微笑时，若干百千种青、黄、赤、白、红、紫等光，从口中出普照无量无边世界，上过梵世蔽日月光，还绕身三匝，从顶相入。于是思益梵天（Susiddhi-brahman）向佛合掌，以偈赞曰： ‘度一切慧最胜尊， 悉知三世众生行， 智慧功德及解脱， 唯愿演说笑因缘。 佛慧无量无障碍， 声闻缘觉所不及， 知众生心随意说， 愿最上尊说笑缘。 佛光可乐净无秽， 普照天人蔽日月， 须弥（Sumeru）铁围（Cakravada）及众山， 愿无比尊说笑缘。 大圣寂然离瞋恨， 天人瞻仰无厌足， 一切皆蒙得快乐， 愿为分别笑因缘。 通达诸法空无我， 水沫云露梦所见， 水中月影虚空相， 愿以妙音说笑缘。 离分别想诸邪见， 了空无相及无作， 常乐禅定寂然法， 愿说放此净光缘。 不著文字言音声， 说不依法及众生， 彼各自谓为我说， 愿神通智说笑缘。 佛为医王灭众病， 那罗延（Narayana）力救世者， 趣舍灯明究竟道， 天人供养说笑缘。’ 尔时佛告思益梵
English
English version: ‘Very well.’ When the Dharma of the Lion's Roar was spoken, the three thousand great thousand worlds (Sahasra-Mahasahasra-lokadhatu) shook in six ways, and hundreds of thousands of musical instruments played without being struck. The great light illuminated heaven and earth. Hundreds of thousands of devas (celestial beings) leaped for joy and said, ‘We have heard the Dharma of the Lion's Roar spoken by the Bodhisattva of Non-retrogression, and we see the turning of the Dharma wheel again in Jambudvipa (the continent where humans reside).’ Then the Buddha smiled. It is the constant practice of all Buddhas that when they smile, hundreds of thousands of kinds of blue, yellow, red, white, crimson, and purple lights emanate from their mouths, illuminating immeasurable and boundless worlds. The light surpasses the Brahma world, obscuring the light of the sun and moon, and circles the body three times before entering through the crown of the head. Thereupon, Susiddhi-brahman (the Brahma Susiddhi), with his palms together, praised the Buddha in verse: ‘The most supreme one who has crossed over all wisdom, Completely knows the conduct of beings in the three times, Wisdom, merit, and liberation, We only wish you would explain the cause of your smile. The Buddha's wisdom is immeasurable and without obstruction, Unattainable by Sravakas (voice-hearers) and Pratyekabuddhas (solitary realizers), Knowing the minds of beings, you speak accordingly, We wish the most supreme one would explain the cause of your smile. The Buddha's light is delightful, pure, and without defilement, Universally illuminating gods and humans, obscuring the sun and moon, Mount Sumeru (Sumeru), the Iron Mountains (Cakravada), and all mountains, We wish the incomparable one would explain the cause of your smile. The Great Sage is peaceful, free from anger and hatred, Gods and humans gaze upon you without satiety, All beings receive happiness, We wish you would explain the cause of your smile. Penetrating all dharmas as empty and without self, Like bubbles, clouds, dew, and what is seen in dreams, The moon's reflection in water, the appearance of space, We wish you would explain the cause of your smile with your wonderful voice. Free from discriminating thoughts and all wrong views, Understanding emptiness, signlessness, and non-action, Constantly delighting in meditative concentration, the peaceful Dharma, We wish you would explain the cause of emitting this pure light. Not attached to written words, speech, or sounds, Speaking without relying on the Dharma or beings, Each of them thinks you are speaking for them, We wish you would explain the cause of your smile with your supernatural wisdom. The Buddha is the king of physicians, eradicating all diseases, With the strength of Narayana (Narayana), the savior of the world, Approaching and abandoning, the lamp of the ultimate path, Gods and humans make offerings; explain the cause of your smile.’ At that time, the Buddha said to Susiddhi-brahman: -------------------------------------------------------------------------------- 天：“汝见是不退转天子不？” “唯然，已见！”
Chinese
“梵天！此不退转天子从今已后，过三百二十万阿僧祇劫当得作佛，号须弥灯王如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，世界名妙化，劫名梵叹。其佛国土以阎浮檀金琉璃为地，纯以菩萨为僧，无诸魔怨。所须之物应念即至，佛寿无量不可计数。” 于是思益梵天谓不退转天子：“如来今已授仁者记。” 天子言：“梵天！如与如、法性受记、与我受记亦复如是。” 思益言：“如、法性不可授记。” 天子言：“如、法性不可授记者，当知一切菩萨受记亦复如是。” 思益言：“若如来不与汝记，汝于过去诸佛所则为空住梵行。” 天子言：“若无所住是住梵行。” 思益言：“云何无住而住梵行？” 答言：“若不住欲界、不住色界、不住无色界，是住梵行。又，梵天！若行者不住我、不住众生、不住寿命者、不住人者，是住梵行。以要言之，若不住法、不住非法，是住梵行。” 又问：“梵行者有何义？” 答言：“住不二道，是梵行义！” 又问：“住不二道，为住何所？” 答言：“住不二道，是即不住一切诸法 现代汉语译本 天问：‘你见到这位不退转天子了吗？’ 答：‘是的，已经见到了！’ 天说：‘梵天！这位不退转天子从今以后，经过三百二十万阿僧祇劫（asamkhya kalpas，无数个大劫）后将成佛，佛号为须弥灯王如来（Sumeru Lamp King Tathagata）、应供（Arhat，值得供养者）、正遍知（Samyaksambuddha，完全觉悟者）、明行足（Vidyacharana-sampanna，具有智慧和德行者）、善逝（Sugata，走得很好的人）、世间解（Lokavidu，了解世界者）、无上士（Anuttara，无上的人）、调御丈夫（Purushadamyasarathi，调御众生的人）、天人师（Shasta Devamanushyanam，天和人的导师）、佛（Buddha，觉悟者）、世尊（Bhagavan，受人尊敬者）。他的世界名为妙化，劫名为梵叹。他的佛国土以阎浮檀金（Jambudvipa gold，一种珍贵的金色）和琉璃为地，完全由菩萨（Bodhisattva，追求觉悟的众生）组成僧团，没有各种魔怨。所需的物品应念而至，佛的寿命无量，不可计数。’ 于是思益梵天（Susiddhi Brahma）对不退转天子说：‘如来（Tathagata，佛的称号）现在已经给你授记了。’ 天子说：‘梵天！如（Tathata，真如）、法性（Dharmata，法的本性）受记，与我受记也是一样的。’ 思益说：‘如、法性是不可授记的。’ 天子说：‘如、法性不可授记，那么应当知道一切菩萨受记也是如此。’ 思益说：‘如果如来不给你授记，那么你在过去诸佛那里就是空住了梵行（Brahmacharya，清净的行为）。’ 天子说：‘如果无所住，那就是住梵行。’ 思益说：‘怎样是无住而住梵行呢？’ 答：‘如果不执著于欲界（Kama-dhatu，欲望的领域）、不执著于**（Rupa-dhatu，物质的领域）、不执著于无**（Arupa-dhatu，非物质的领域），这就是住梵行。还有，梵天！如果修行者不执著于我（Atman，自我）、不执著于众生（Sattva，有情）、不执著于寿命者（Jiva，生命）、不执著于人者（Pudgala，补特伽罗），这就是住梵行。总而言之，如果不执著于法（Dharma，佛法）、不执著于非法（Adharma，非佛法），这就是住梵行。’ 又问：‘梵行者有什么意义？’ 答：‘安住于不二之道（Advaya，超越二元对立的道路），这就是梵行的意义！’ 又问：‘安住于不二之道，是安住于什么地方？’ 答：‘安住于不二之道，就是不住于一切诸法（Dharma，一切事物）。’
English
English version The Deva asked: 'Have you seen this Avinivartaniya Deva (non-regressing celestial being)?' 'Yes, I have seen him!' The Deva said: 'Brahma! This Avinivartaniya Deva, after three million two hundred thousand asamkhya kalpas (innumerable great eons) from now, will become a Buddha, named Sumeru Lamp King Tathagata (Sumeru Lamp King Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone One), Lokavidu (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shasta Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). His world will be named Wondrous Transformation, and the kalpa will be named Brahma's Praise. His Buddha-land will have Jambudvipa gold (a precious gold) and lapis lazuli as its ground, and will be purely composed of Bodhisattvas (beings seeking enlightenment) as the Sangha (community), without any demonic hindrances. The things needed will appear instantly upon thought, and the Buddha's lifespan will be immeasurable and uncountable.' Then Susiddhi Brahma (Brahma of Excellent Thought) said to the Avinivartaniya Deva: 'The Tathagata (Thus Come One, title of a Buddha) has now bestowed a prophecy upon you.' The Deva said: 'Brahma! The prophecy of Tathata (Suchness, the true nature of reality), Dharmata (the nature of Dharma), is the same as the prophecy bestowed upon me.' Susiddhi said: 'Tathata and Dharmata cannot be prophesied.' The Deva said: 'If Tathata and Dharmata cannot be prophesied, then it should be known that the prophecies bestowed upon all Bodhisattvas are also like this.' Susiddhi said: 'If the Tathagata does not bestow a prophecy upon you, then you would have lived the Brahmacharya (pure conduct) in vain in the presence of the Buddhas of the past.' The Deva said: 'If there is no abiding, that is abiding in Brahmacharya.' Susiddhi said: 'How is it that one abides in Brahmacharya without abiding?' He replied: 'If one does not abide in the Kama-dhatu (desire realm), does not abide in the Rupa-dhatu (form realm), and does not abide in the Arupa-dhatu (formless realm), that is abiding in Brahmacharya. Furthermore, Brahma! If a practitioner does not abide in Atman (self), does not abide in Sattva (sentient beings), does not abide in Jiva (life), and does not abide in Pudgala (person), that is abiding in Brahmacharya. In short, if one does not abide in Dharma (teachings), and does not abide in Adharma (non-teachings), that is abiding in Brahmacharya.' He further asked: 'What is the meaning of Brahmacharya?' He replied: 'Abiding in the Advaya (non-dual path), that is the meaning of Brahmacharya!' He further asked: 'Abiding in the non-dual path, where does one abide?' He replied: 'Abiding in the non-dual path is not abiding in any Dharma (things).' --------------------------------------------------------------------------------
Chinese
。所以者何？众贤圣无所住、不取于法，能度诸流。” 又问：“云何为修道？” 答言：“不堕有，不堕无，亦不分别是有、是无。习如是者，名为修道。” 又问：“以何法修道？” 答言：“不以见、闻、觉、知法，不以得、不以证，于一切法无相、无示，名为修道。” 又问：“何谓菩萨牢强精进？” 答言：“若菩萨于诸法不见一相、不见异相，是名菩萨牢强精进大庄严也。于诸法不坏法性故，于诸法无著、无断、无增、无减，不见垢净，出于法性，是名菩萨第一精进，所谓身无所起、心无所起。” 于是世尊赞不退转天子：“善哉，善哉！”赞已，语思益梵天言：“如此天子所说：‘身无所起、心无所起，是为第一牢强精进。’梵天！我念宿世一切所行牢强精进，持戒头陀，于诸师长供养恭敬，在空闲处专精行道，读诵多闻，愍念众生，给其所须；一切难行苦行殷勤精进，而过去诸佛不见授阿耨多罗三藐三菩提记。所以者何？我住身、口、心，起精进相故。梵天！我后得如天子所说牢强精进故，然灯佛授我记言：‘汝于来世当得作佛，号释迦牟尼。’是故，梵天！若菩萨疾欲受记，应当修习如是牢强精进，谓于诸法不起精进相。” “世尊！何等是不 现代汉语译本：‘为什么呢？因为众多的贤圣不住于任何地方，不执取任何法，才能度脱一切烦恼的流转。’ 又问：‘什么是修道？’ 答道：‘不落入“有”的观念，也不落入“无”的观念，也不分别什么是“有”，什么是“无”。如此修习，就叫做修道。’ 又问：‘用什么方法修道？’ 答道：‘不依靠见、闻、觉、知这些方法，不依靠获得、不依靠证悟，对于一切法不执著于相，不寻求任何指示，这就叫做修道。’ 又问：‘什么是菩萨牢固强盛的精进？’ 答道：‘如果菩萨对于诸法，不见单一的相，也不见不同的相，这就是菩萨牢固强盛的精进大庄严。对于诸法不破坏其法性，对于诸法没有执著、没有断灭、没有增加、没有减少，不见垢染与清净，超越于法性，这就是菩萨第一精进，也就是身无所起、心无所起。’ 于是世尊赞叹不退转天子：‘善哉，善哉！’赞叹完毕，对思益梵天说道：‘如此天子所说：‘身无所起、心无所起，是为第一牢强精进。’梵天！我回忆过去世所做的一切牢强精进，持戒头陀（苦行），对于各位师长供养恭敬，在空闲的地方专心修行，读诵经典广闻佛法，怜悯众生，供给他们所需；一切难行的苦行都殷勤精进，然而过去的诸佛并没有给我授阿耨多罗三藐三菩提（无上正等正觉）的记别。为什么呢？因为我执著于身、口、心，生起精进的相。梵天！我后来得到如天子所说的牢强精进，燃灯佛才给我授记说：‘你于未来世应当成佛，号释迦牟尼（能仁）。’所以，梵天！如果菩萨想要快速得到授记，应当修习如此牢强精进，也就是对于诸法不起精进的相。’ ‘世尊！什么是不