English
English version The heavens in the Dharma Realm universally obtained the light of the Dharma. Then the Holy Teacher composed a verse, saying: 'The Dharma Realm is all empty, the physical body is pure and true, Total retention delivers limitless beings, Samadhi has no cause. The Buddha Realm is also not empty, wisdom and purity are also not existent, Expressing compassion for the world with a smile, the righteous should quickly receive it.' At that time, there was a Bodhisattva in the assembly named Mingjian Guangxian (明見光賢, meaning 'Clearly Seeing Light and Virtue'), who rose from his seat, adjusted his robes, bared his right arm, knelt on his right knee, clasped his hands, and said to the Holy Teacher: 'I wish to ask some questions, and I hope that the Holy Teacher will illuminate and explain what I have not heard with immeasurable wisdom.' The World Honored One said: 'Excellent! Ask whatever you wish, and I will now explain the great essentials in detail for you.' The Bodhisattva Mingjian Guangxian said: 'What is meant by a Bodhisattva righteous one leaving home, fully possessing the realization of the path to reach Sayunran (薩雲然, possibly referring to a state or realm)?' Then the Holy Teacher said: 'Righteous one! Listen carefully and attentively, and contemplate its essentials. The Buddhas' leaving home has its origins and beginnings, usually sitting in quiet contemplation, reaching the profound and tranquil, and understanding the subtle. If one can concentrate and diligently contemplate the path, there will surely be a response, and the response will be the Pure Abode Devas, the Brahma Kings, and the Free Ones, who will then command Dishi (帝釋, a Buddhist protector deity) to manifest the four impermanent sights of old age, sickness, and death, thereby explaining the difficulty of realizing detachment from desire. After the contemplation of the path is purified, one should diligently practice meditation in the mountains and marshes, and this intention will arise. The Four Heavenly Kings (四天王, Buddhist protector deities) and their subordinates will provide the necessary service, going to the Betel tree (貝多樹, a type of tree), recalling the methods of past Buddhas leaving home, taking the Dharma as the teacher, and the Devas and Brahma as witnesses, strengthening inner faith, accumulating the Six Perfections (六度, Generosity, Morality, Patience, Diligence, Meditation, Wisdom), the Four Immeasurables (四等心, Loving-kindness, Compassion, Joy, Equanimity), the Four Favors (四恩, the kindness of parents, sentient beings, the king, and the Three Jewels), the Four Dhyanas (四禪, the four dhyanas of the Form Realm), practicing the Five Supernatural Powers (五神通, Heavenly Eye, Heavenly Ear, Knowing Others' Minds, Knowing Past Lives, Spiritual Power), skillfully adapting to the occasion, fully possessing the Thirty-Seven Limbs of Enlightenment (三十七道品, the outline of Buddhist practice), not abandoning anything since the initial aspiration, and suddenly realizing enlightenment on one's own. Dishi will then descend and bestow a razor, and the Bodhisattva will then hold the hair in his left hand and the razor in his right hand, silently reciting in his heart: 'Cutting off the suffering and defilements of accumulated habits, planting the root of non-attachment, severing the flow of non-retrogression, and penetrating the source of Nirvana, from the initial aspiration, I have always wanted to leave home, with a firm will and no懈怠or fatigue in my heart, with deep and non-retrogressing faith and realization fully possessed, and with clear understanding.' Before the razor approached the hair, the hair suddenly fell off by itself, and the Ushnisha (肉髻, one of the thirty-two marks of the Buddha) naturally appeared. The Bodhisattva --------------------------------------------------------------------------------
Chinese
心念：‘先佛出家去发，应有袈裟法服。’检心方兴此念，净居天子即取色界天劫波育自然袈裟以上菩萨：‘惟愿正士受是法服。’菩萨即受，以被着身，在体正齐威仪肃然，于是恒沙无量世界，诸佛尽通相见，各送袈裟授与菩萨，菩萨即受诸佛袈裟。彼此诸佛普现威神，尽令诸佛所送袈裟合成一服，名曰萨披佛头震越。此衣今在梵天。所以端坐六年以毕宿缘，六年后夜戒证方现。何谓戒证？志在闲寂山泽受法，神真操远持戒行道，不惜寿命弃捐身体，齐等万物不求利养，守空行寂常观净法，行净四等慈悲喜护，宣畅四恩惠施人爱，利人等利具无盖哀，明释四禅无瑕秽、无黠念，远眼色，舍耳声，止鼻香，绝口味，外更乐，息意念，灭六欲，弃本习，色止，色声香止，味乐味止，乐念止，念净色生，断耳声，静鼻根，拔口力，息乐定住觉意；色非色，无非色，无灭色，不色色，舍诸大，弃本习；声非声，无非声，不声声，舍彼受，止此起，无缘对，归本断；香非香，不非香，不香香，神空净，净神足；味非味，不非味，不味味，寂微弱，强根力；乐非乐，不非乐，不乐乐，四大净，净本住。心意识，缘七法，七法净，净所向，心无心，不心心，意无意，不意意，识无识，不非识，不识识，非意识，合为一。以知一而除 一，不于一而有动，空本地，净本向，弃名誉，舍诸入，无种性，不群从，远刑法，无吾我，无人寿，舍命求，无三界想，无识无吾，无我无人，无命无意，无名无种，无化无数无作，无所从来，无所从去，无起无灭，无身无犯，无口无言，无心无念，无世事，无计想，无事缘，无所住，亦无有戒，亦无有持，无成念，无败坏，是名禁戒、内外净戒、佛禁戒。无瑕秽，亦无著戒者，无瞋无恚，安定清净，就度世道。 “菩萨正士，初坐树下，始净戒证，弃欲苦本，舍分散意，无起想，不动想，不微想，不我想，不彼想，不中想。不彼此想，不中外想，无道想，无俗想，无灭想，灭无想无，无无想想，无无无想，尽无尽想。如是正士！坐树菩萨立证净本千八百戒。此数始讫，金刚之座忽然从地裂而出，第六魔宫而大倾动，三界诸天不安本位，皆共俱下诣贝多树，供侍所当。恒沙世界忽有洪音，洪音之中云：‘坐树菩萨是夜启证。’众生各各皆闻皆见。如是正士！是为菩萨具足戒证成萨云然，三达六通，三十七品，十八不共，十力神通，四无所畏，一切普具。三千世界六反震动，功德降魔，光明普照恒沙世界，众生蒙此慈光一时得安，普发无上正真道意。” 佛说是时，八百比丘得阿罗汉，三万天人皆得法眼 现代汉语译本 第一，不执着于‘一’而有变动，空性的根本，清净的本源，抛弃名誉，舍弃诸种感官的摄入，没有种姓的区分，不结党营私，远离刑罚，没有‘我’和‘我的’，不执着于人的寿命，舍弃生命去追求真理，没有三界（欲界、色界、无色界）的执念，没有识别作用和‘我’的执着，没有‘我’和‘他人’的分别，没有寿命的执着和意念，没有名相和种性的执着，没有变化、数量和作为的执着，没有从哪里来，没有到哪里去，没有生起和灭亡，没有身体的束缚和违犯，没有口头的妄言，没有心中的杂念，没有世俗之事，没有算计和妄想，没有事情的因缘，没有固定的住所，也没有戒律的束缚，也没有持戒的执着，没有成就的念头，没有败坏的恐惧，这叫做禁戒、内外清净的戒律、佛的禁戒。没有瑕疵和污秽，也没有执着于戒律的人，没有嗔恨和怨恨，安定清净，趋向于度化世人的道路。 ‘菩萨正士，最初在菩提树下，开始清净戒律的证悟，抛弃欲望和痛苦的根源，舍弃散乱的意念，没有生起的想法，没有不动的想法，没有细微的想法，没有‘我’的想法，没有‘彼’的想法，没有中间的想法，没有彼此的想法，没有内外中间的想法，没有道的想法，没有世俗的想法，没有灭尽的想法，灭尽没有想法，没有没有想法的想法，没有没有没有想法，穷尽没有穷尽的想法。像这样的正士！在菩提树下打坐的菩萨，开始证悟清净的根本，具足一千八百条戒律。这个数字圆满结束时，金刚座忽然从地裂开而出，第六天魔的宫殿因此而大大倾动，三界诸天的神灵不安于原来的位置，都一起降临到贝多树下，供养侍奉应当供养侍奉的人。恒河沙数的世界忽然发出巨大的声音，巨大的声音中说：‘在菩提树下打坐的菩萨今夜开始证悟。’众生各自都听见都看见。像这样的正士！这是菩萨具足戒律证悟，成就萨云然（一切智智），获得三达（宿命通、天眼通、漏尽通）六通（六种神通），具备三十七道品（三十七种修道品类），十八不共法（佛的十八种不共功德），十力（佛的十种力量）神通，四无所畏（佛的四种无所畏惧的品质），一切都普遍具备。三千大千世界六次震动，功德降伏魔怨，光明普遍照耀恒河沙数的世界，众生蒙受这慈悲的光芒一时得到安宁，普遍发起无上正真菩提道心。’ 佛陀宣说这些的时候，八百比丘证得阿罗汉果，三万天人证得法眼。
English
English version First, not clinging to 'one' while having movement, the emptiness of the original ground, the purity of the original source, abandoning fame and reputation, relinquishing all sensory inputs, without distinctions of caste, not forming factions, staying far from punishments, without 'I' and 'mine', not clinging to the lifespan of people, sacrificing life to seek the truth, without the attachment to the three realms (desire realm, form realm, formless realm), without the function of discernment and the attachment to 'I', without the distinction of 'I' and 'others', without the attachment to lifespan and intention, without the attachment to names and castes, without the attachment to change, number, and action, without coming from anywhere, without going to anywhere, without arising and ceasing, without the bondage of the body and transgression, without verbal falsehood, without mental distractions, without worldly affairs, without calculation and delusion, without the causes and conditions of things, without a fixed dwelling place, also without the bondage of precepts, also without the attachment to upholding precepts, without the thought of achievement, without the fear of ruin, this is called prohibition, the pure precepts within and without, the Buddha's prohibitions. Without flaws and defilements, also without those who cling to precepts, without anger and hatred, stable and pure, approaching the path of liberating the world. 'A Bodhisattva, a great being, initially sitting under the Bodhi tree, begins the purification of precepts and enlightenment, abandoning the root of desire and suffering, relinquishing scattered thoughts, without the thought of arising, without the thought of non-movement, without subtle thoughts, without the thought of 'I', without the thought of 'that', without the thought of the middle, without the thought of this and that, without the thought of inner and outer middle, without the thought of the path, without the thought of the mundane, without the thought of cessation, cessation without thought, without the thought of no thought, without no no thought, exhausting the thought of no exhaustion. Such a great being! The Bodhisattva sitting under the tree begins to realize the pure root, possessing one thousand eight hundred precepts. When this number is completed, the Vajra seat suddenly splits open from the ground, and the sixth demon king's palace greatly shakes, the gods of the three realms are uneasy in their original positions, and all descend together to the Banyan tree, to offer service to those who should be offered service. Countless worlds suddenly emit a great sound, and in the great sound it is said: 'The Bodhisattva sitting under the tree begins to realize enlightenment tonight.' All beings each hear and see. Such a great being! This is the Bodhisattva fully possessing the precepts and realizing enlightenment, achieving Sarvajnatā (all-knowing wisdom), obtaining the three insights (past lives, divine eye, extinction of outflows) and six supernormal powers (six kinds of supernatural powers), possessing the thirty-seven factors of enlightenment (thirty-seven practices of the path), the eighteen unshared qualities (eighteen unique qualities of the Buddha), the ten powers (ten powers of the Buddha) and supernormal powers, the four fearlessnesses (four fearless qualities of the Buddha), all universally possessed. The three thousand great thousand worlds shake six times, merit subdues demonic hindrances, light universally illuminates countless worlds, beings receive this compassionate light and attain peace at once, universally arousing the unsurpassed, true, and correct Bodhi mind.' When the Buddha spoke these words, eight hundred Bhikshus attained Arhatship, and thirty thousand Devas attained the Dharma Eye. --------------------------------------------------------------------------------
Chinese
，三千清信士得阿那含，贤儒正士等皆还了生，一切众会普发无上正真道意。 于是圣师，告贤儒曰：“昔吾一时游句睒弥国，尔时天魔部党，忽与部属来入大众，作异被服，与众同处动共诤讼，更相诽谤两头讴合，生死比丘不闲道体，恚心忿恼各自离群驰散，惟罗汉真人各之山林。尔时，贤儒！夏三月已过岁暮已至，当钵和兰十四日夜明星出时，唯敕阿难鸣揵𢹌布草褥，唯与阿难共钵和兰。尔时净居天子于虚空中白佛：‘世尊！今比丘众各共分散，今佛受岁何其独自？’佛告天子：‘昔吾出家以汝为证，诣贝多树汝复为证，今我受岁汝复为证，于阎浮利回周三千，无量世界多萨阿竭成萨云然。凡从得佛至于泥曰，汝为三证明体具足。当知天子！多萨阿竭道慧神通，独步三界由复须证，而况一切凡为道者可无师乎？’又告净居：‘末世多人志存清白，道心贞明不乐世俗隐处山林，审有去家坚固之志。若无师长可宗法者，当如摩诃迦叶出家之法，远欲欲舍为证，远俗俗舍为证，远名誉誉舍为证，远形法忘形为证，远内外求舍求为证。如是等，天子！摩诃迦叶以此五证，便下须发被袈裟，师自然法净，感十方诸佛求哀自陈，仰惟佛出家之法，称净居为证三证分明，便成比丘，专行十二头陀，一一坚固无起想证。尔时 现代汉语译本：三千位清信士证得了阿那含果（佛教修行果位之一，指不还果），贤明的儒士和正直之士都还脱离了生死轮回，一切与会大众普遍发起了无上正真道意（追求最高智慧和真理的意愿）。 于是圣师（指佛陀），告诉贤儒说：‘过去我曾经在句睒弥国（Kausambi，古印度城市）游化时，当时天魔（佛教中的恶神）的部党，忽然带着他们的部属来到大众之中，穿着奇异的服装，与大众一同居住，动辄发生争讼，互相诽谤，两面三刀，生死凡夫比丘不了解道的本质，心怀怨恨和恼怒，各自离开群体四处奔散，只有罗汉（Arhat，证得阿罗汉果的修行者）真人各自前往山林。当时，贤儒！三个月的雨季已经过去，一年将尽，在钵和兰（Palasa，树名）十四日的夜晚，当明星出现时，我只命令阿难（Ananda，佛陀的十大弟子之一）铺设揵𢹌（一种草）做的草褥，只与阿难一同在钵和兰度过。当时净居天子（Suddhavasa Devas，色界天的天神）在虚空中对佛说：‘世尊！现在比丘众各自四处分散，现在佛陀您独自度过雨季，这是为什么呢？’佛告诉天子：‘过去我出家时以你为证，前往贝多树（Bodhi tree，菩提树）时你又为证，现在我度过雨季你又为证，在阎浮利（Jambudvipa，指我们所居住的这个世界）巡回三千次，无量世界的多萨阿竭（Tathagata，如来，佛的称号之一）成就萨云然（Samyak-sambuddha，正等觉）。凡是从证得佛果直到涅槃（Nirvana，佛教的最高境界），你都是三方面的证明，体性具足。应当知道，天子！多萨阿竭的道慧神通，独步三界，尚且需要证明，更何况一切凡夫修道之人可以没有老师呢？’又告诉净居：‘末法时代很多人志向清白，道心坚定明亮，不喜好世俗，隐居在山林，确实有出家修道的坚定志向。如果没有师长可以效法，应当效法摩诃迦叶（Mahakasyapa，佛陀的十大弟子之一）出家的方法，远离对欲望的贪求，以舍弃欲望为证；远离世俗的牵绊，以舍弃世俗为证；远离对名誉的追求，以舍弃名誉为证；远离外在的形象和形式，以忘却形体为证；远离向内向外的寻求，以舍弃寻求为证。像这样，天子！摩诃迦叶凭借这五种证明，便剃除须发，披上袈裟，以自然之法为师，清净无染，感得十方诸佛前来哀求，自己陈述仰慕佛陀出家之法，称净居天为证，三方面的证明分明，便成为比丘，专心修行十二头陀行（佛教的苦行），一一坚固，不起任何妄想。当时’