English
English version At that time, all the Buddhas, as numerous as the sands of the Ganges, could see each other. The majestic power of the Buddhas universally enabled all beings to see the Buddhas. After the manifestations and transformations were completed, everything returned to normal. Then, a Bodhisattva named Xianru (贤儒) arose from the assembly and praised the Buddha with a verse: 'Wonderful is the Great Sage's transformation, Compassionate and sorrowful for all sentient beings, From countless kalpas, Accumulating meritorious deeds and practices. Each and every meritorious deed and practice, Has countless hundreds of thousands, A hundred blessings form one mark, I vow to prostrate before the Buddhas of the three times. Wonderful is the Great Sage's transformation, Compassion and wisdom are boundless, The Dharma teaching is pure and noble, Shakyamuni Buddha is the Lord of Gods. Great wisdom is supreme and unsurpassed, The Dharma boat ferries sentient beings, Sacred wisdom is pure and immeasurable, I vow to prostrate before the unsurpassed Lord. Wonderful is the Great Sage's transformation, Compassionate light moistens the Ganges' sands, Ignorance and darkness are all removed, Delusion and enlightenment reverse turbidity into clarity. Kindness and grace are timely and appropriate, Skillful means guide sentient beings, The Dharma bridge ferries all, I vow to prostrate before the Lord of the three realms.' Then, the Holy Teacher (referring to the Buddha) said to Xianru (贤儒): 'The Buddhas' smiles have three causes and conditions. What are the three? Sarvajna-wisdom (萨云若智), profound and subtle, clearly understands the three times, comprehends the origin of sentient beings, the inclinations of the Three Vehicles (三乘) each have their fundamental practices, roots, and faith fully equipped. Or there are Bodhisattvas who aspire to propagate vows, wear the armor of great merit, bear the heavy responsibility for all beings, cut off the paths they are heading towards, become bridges for the world, wholeheartedly promote the Six Perfections (六度) without abandoning anything, the path gradually stabilizes, courageous and diligent, giving without attachment, upholding precepts and practicing patience, in meditation without distraction, wisdom clear and bright, advancing towards non-retrogression. These Bodhisattvas, Xianru (贤儒)! The Buddha's eye sees them all and individually bestows predictions upon them; it is not only one Buddha who bestows predictions upon them, but all the Buddhas present in the ten directions bestow predictions upon them. This is the first cause and condition. 'Furthermore, Xianru (贤儒)! If there are Bodhisattvas who are heading towards Avaivartika (阿惟颜), accumulating roots of merit, fully equipped with sacred wisdom, making offerings to Buddhas as numerous as the sands of the Ganges, receiving predictions one by one, the predictions clearly illuminating each other, using pure Buddha lands, equally moistening sentient beings, universally heading towards the same practice, inviting the great compassion of Buddhas and sages, becoming great --------------------------------------------------------------------------------
Chinese
法船，竭六欲海枯十二门，入五道、净五眼，凝神玄寂处兜术宫，集诸菩萨达士正士，净三界行讲不退轮。十方现在诸佛，于四部众皆共赞叹如此菩萨，称扬其德，言当降神作佛不久，十方众生普得解脱。是二因缘。 “复次贤儒！若有菩萨于兜术宫，毕彼天寿当下降神，便入究竟广现三昧。净居诸天普观三千大千之刹，国邑宽大众生濡和，刹利梵志长者居士，何城何邑百亿之中，有道有德清净淳淑仁和慈惠，转轮圣王正处天竺，议集降神诸天翼从，现居宫中侍女宿卫，现学尽俗观四非常。净居天子劝进出家，入山研精坐贝多树，去发自誓作比丘像，修先佛法以法为师，净居为证。一夜三达降魔官属，具足佛事。灵瑞之树普出恒沙诸佛世界，一一如来，于其刹土八部众中，赞叹座树菩萨功德。如此各各遣其土菩萨往，赠华致敬赞扬大乘。如此贤儒！十方现在诸佛皆共知之，善庆众生普会道场。是三因缘。 “是等菩萨来者，皆是如来本因缘人，因此说法皆当逮得无所从生，或向童真或向了生，向阿惟颜，故如来一一授决分明具足。当知，正士！佛不妄笑。” 说是语时，七十亿那术菩萨得童真位，六十亿那术菩萨得了生位，三十亿那术菩萨得阿惟颜，百千比丘得阿罗汉，九十亿那术人得践道迹，三 现代汉语译本 法船，竭尽六欲之海，关闭十二入处之门，进入五道，清净五眼，凝神于玄妙寂静之处的兜率宫（Tushita Heaven），聚集诸位菩萨、达士和正士，清净三界，运行不退转的法轮。十方现在诸佛，对于四部大众都共同赞叹这样的菩萨，称扬他的功德，说他不久将降神成佛，十方众生普遍得到解脱。这是第二种因缘。 ‘再者，贤者！如果有菩萨在兜率宫，结束他的天寿将要下降神识时，便进入究竟广现三昧（Samadhi of Ultimate Manifestation）。净居诸天（Suddhavasa heavens）普遍观察三千大千世界，观察哪个国家的城市宽广，大众柔和，刹帝利（Kshatriya）、婆罗门（Brahmin）、长者、居士，在哪个城市哪个村落的百亿人口中，有道德、有德行、清净淳朴、仁和慈惠之人。转轮圣王（Chakravartin）正在天竺（India）治理国家，商议聚集诸天迎接菩萨降神，诸天侍从环绕，现居宫中的侍女守护，（菩萨）展现学习世俗，观察世间的四种无常。净居天子劝说他出家，入山精进修行，坐在贝多树下，剃除头发，发誓成为比丘的形象，修习过去诸佛的法，以法为师，净居天作为见证。一夜之间通达三明，降伏魔的官属，具足佛事。灵瑞之树普遍出现在恒河沙数诸佛世界，每一位如来，在他的刹土的八部众中，赞叹座树菩萨的功德。这样，各自派遣他们国土的菩萨前往，赠送鲜花，致以敬意，赞扬大乘佛法。如此，贤者！十方现在诸佛都知道这件事，庆祝众生普遍聚集在道场。这是第三种因缘。 ‘这些菩萨来临，都是如来往昔的因缘之人，因此说法，都将证得无所从来之法，或者证得童真位，或者证得了生位，或者证得阿惟颜（Avaivartika，不退转位），所以如来一一授记，分明具足。应当知道，正士！佛不会无缘无故地微笑。’ 说这些话的时候，七十亿那术（Niyuta）菩萨得到童真位，六十亿那术菩萨得了生位，三十亿那术菩萨得阿惟颜，百千比丘得阿罗汉（Arhat），九十亿那术人得践道迹，三
English
English version The Dharma boat exhausts the sea of six desires, closes the twelve entrances, enters the five paths, purifies the five eyes, concentrates the spirit in the profound and tranquil Tushita Heaven (Tushita Heaven), gathers all Bodhisattvas, accomplished individuals, and righteous individuals, purifies the three realms, and turns the irreversible Dharma wheel. All Buddhas of the ten directions in the present praise such Bodhisattvas together with the fourfold assembly, extol their virtues, and say that they will soon descend and become Buddhas, and all sentient beings in the ten directions will attain liberation. This is the second cause and condition. ‘Furthermore, wise ones! If a Bodhisattva in Tushita Heaven, having completed his heavenly lifespan, is about to descend, he will enter the Samadhi of Ultimate Manifestation. The Pure Abode Heavens (Suddhavasa heavens) universally observe the three thousand great thousand worlds, observing which country's cities are broad, the masses are gentle, and which city or village among the hundred billion people of Kshatriyas (Kshatriya), Brahmins (Brahmin), elders, and laypeople has virtuous, moral, pure, simple, benevolent, and compassionate individuals. The Chakravartin (Chakravartin) is governing the country in India (India), discussing gathering the gods to welcome the Bodhisattva's descent, with the gods attending, and the palace maids currently residing in the palace guarding him. (The Bodhisattva) manifests learning worldly customs and observing the four impermanences of the world. The Pure Abode Heaven sons encourage him to renounce the world, enter the mountains to cultivate diligently, sit under the Betel tree, shave his head, vow to become a Bhikshu, cultivate the Dharma of the past Buddhas, take the Dharma as his teacher, and the Pure Abode Heaven as his witness. In one night, he attains the three insights, subdues the retinue of Mara, and fulfills the Buddha's deeds. The auspicious tree universally appears in the Ganges river sand number of Buddha worlds, and each Tathagata, in the eightfold assembly of his Buddha land, praises the merits of the Bodhisattva of the seat tree. In this way, they each send the Bodhisattvas of their lands to present flowers, pay respects, and praise the Mahayana Dharma. Thus, wise ones! All Buddhas of the ten directions in the present know this, and celebrate that sentient beings universally gather in the Bodhimanda. This is the third cause and condition.’ ‘These Bodhisattvas who come are all people of past causes and conditions of the Tathagata. Therefore, by expounding the Dharma, they will all attain the Dharma of non-origination, or attain the position of pure youth, or attain the position of non-regression (Avaivartika), so the Tathagata individually bestows predictions, clearly and completely. You should know, righteous ones! The Buddha does not smile without a reason.’ When these words were spoken, seventy billion Niyuta (Niyuta) Bodhisattvas attained the position of pure youth, sixty billion Niyuta Bodhisattvas attained the position of birth, thirty billion Niyuta Bodhisattvas attained Avaivartika, hundreds of thousands of Bhikshus attained Arhat (Arhat), ninety billion Niyuta people attained the path of practice, three -------------------------------------------------------------------------------- 界诸天普得法明。 于是圣师而作颂曰： “法界一切空， 色身清净真， 总持度无极， 三昧无有因。 佛界亦不空， 慧净亦不有， 哀世表微笑， 正士宜速受。”
Chinese
于是座中有菩萨，名曰明见光贤，即从座起，正衣服、偏露右臂，下右膝，长跪叉手，前白圣师：“愿有所问，唯圣师，以无量慧照释未闻。” 世尊曰：“善哉！恣汝所问，今当为汝具敷大要。” 明见光贤菩萨曰：“何谓菩萨正士出家，具足道证至萨云然？” 于是圣师告曰：“正士！善听着意，具思其要。诸佛出家要有起发，端坐闲思玄静通微。夫专精念道必有所感，应感者净居天子、梵王自在，便敕帝释化四非常老病死像，因此说证离欲苦难。念道清净，当处山泽研精行禅，此意方兴。四王已下给侍所当，诣贝多树，忆念先佛出家之法，以法为师，天梵为证，信根内固，宿习六度，四等四恩四禅，行五神通善权随时，三十七品具足佛事，发意已来不舍一切，忽然自悟。帝释便下剃刀授之，于是菩萨左手执发右手持刀，心自念言：‘刈习苦垢，殖无著根，断不退流，通泥洹源，从始起意常得去家，坚固之志心无懈惓，深不退转信证具足意思分明。’刀未近发忽便自堕，肉髻自然明显。菩萨 现代汉语译本 法界诸天普遍获得佛法的光明。 于是圣师作颂说： ‘法界一切皆空，色身清净而真实， 总持法门能度脱无边众生，三昧境界没有起因。 佛界虽然不空，智慧清净却并非实有， 以微笑表达对世人的悲悯，修行人应当迅速领受。’ 这时，座中有一位菩萨，名叫明见光贤（Mingjian Guangxian，意为明亮地看见光明和贤德），他从座位上站起，整理好衣物，袒露右臂，右膝跪地，合掌，向前对圣师说：‘我希望能够请教一些问题，希望圣师您用无量的智慧来照亮和解释我未曾听闻的道理。’ 世尊说：‘很好！随你发问，我现在就为你详细阐述其中的要义。’ 明见光贤菩萨说：‘什么叫做菩萨修行人出家，具足修道的证悟而达到萨云然（Sayunran，可能是指一种境界或状态）？’ 于是圣师告诉他说：‘修行人！好好听着，专心致志，仔细思考其中的要点。诸佛出家都有其起因和发端，通常是端坐静思，达到玄妙安静，通达细微之处。如果能专心精进地念道，必定会有所感应，感应到的是净居天子、梵王自在天，他们便会命令帝释（Dishi，佛教护法神）化现四种无常的景象，即衰老、疾病、死亡的形象，因此而说明证悟离欲的艰难。念道清净之后，应当在山林水泽之处，专心致志地修行禅定，这样的想法才会兴起。四天王（Sitianwang，佛教护法神）及其下属会供给侍奉所需，前往贝多树（Beiduo shu，一种树木）下，回忆过去诸佛出家的方法，以佛法为老师，以天人和梵天为证明，坚固内在的信心，积累过去修习的六度（Liudu，布施、持戒、忍辱、精进、禅定、智慧）、四等心（Sidengxin，慈、悲、喜、舍）、四恩（Sien，父母恩、众生恩、国王恩、三宝恩）、四禅（Sichan，色界四禅），修行五神通（Wushentong，天眼通、天耳通、他心通、宿命通、神足通），善巧方便地随时应机，三十七道品（Sanshiqidaopin，佛教修行纲要）具足，从发心以来不舍弃一切，忽然之间自己觉悟。帝释便下界授予剃刀，于是菩萨左手拿着头发，右手拿着剃刀，心中默念：‘割除积习的痛苦和污垢，种植无所执著的根本，断绝不再退转的流转，通达涅槃的源头，从最初发心就常常想要离家出走，坚固的志向心中没有懈怠和疲倦，深刻而不退转的信心和证悟都已具足，意思分明。’刀还没有靠近头发，头发忽然自己脱落，肉髻（Rouji，佛的三十二相之一）自然显现。菩萨