Chinese
于是圣师告贤儒曰：“诸佛法笑有三因缘。何谓为三？萨云若智深远微妙，明畅三世达众生原，三乘趣向各有本行根信具足。或有菩萨志在弘誓，被大德铠为众重任，断所趣向为世桥梁，专擢六度不舍一切，道住渐着勇猛精进，布施无想、戒忍护行、禅定不乱、慧智清明向不退转。是等，贤儒，佛眼悉见，一一授决。非但一佛授其人决，十方现在诸佛皆授其决。是一因缘。复次贤儒！若有菩萨向阿惟颜，积殖德本具足圣慧，供养恒沙无量诸佛，一一受决，决决相明明净佛土，等润群生普同一行。招来诸佛贤圣大仁，于四駃流为大法船，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。十方现在诸佛于八部众，皆共嗟叹如此菩萨，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，国邑宽大众生软和，刹利梵志长者居士，何城何 现代汉语译本 赞颂佛陀： 佛陀的智慧崇高无上，犹如法船普度众生。 佛陀的圣洁智慧清净无量，我愿礼敬这无上的至尊。 佛陀的教化是如此奇妙，慈悲的光芒滋润着恒河沙数般的众生。 愚昧和黑暗永远被驱除，迷惑得以醒悟，浑浊得以澄清。 佛陀的恩泽随时适宜，善巧方便地接引着大众。 佛法之桥普度一切众生，我愿礼敬这三界至尊。 圣师对贤儒说：‘诸佛的法笑有三种因缘。什么是三种因缘呢？第一种是，如果菩萨的智慧深远微妙，能够明了通畅地了解过去、现在、未来三世，通达众生的本源，知道声闻乘、缘觉乘、菩萨乘三种修行方向，各自有其根本的修行，根基和信心都具足。或者有菩萨立志弘扬誓愿，披上大功德的铠甲，承担起为众生服务的重任，断除所要去的方向的障碍，成为世间的桥梁，专门修习六度（布施、持戒、忍辱、精进、禅定、智慧），不舍弃一切众生，道业逐渐稳固，勇猛精进，布施时没有执着，持戒忍辱以守护自己的行为，禅定中不散乱，智慧清明，走向不退转的境界。这样的菩萨，佛眼都能清楚地看到，并且一一为他们授记。不仅是一位佛为他们授记，十方现在诸佛都会为他们授记。这是第一种因缘。 第二种是，如果菩萨面向阿惟颜（无上正等正觉），积累功德，具备圣洁的智慧，供养恒河沙数般无量的诸佛，一一接受授记，授记和授记之间相互辉映，清净佛土，平等地滋润着众生，普遍地行持相同的善行。招来诸佛贤圣大仁，在四駃流（四种烦恼的急流：欲流、有流、见流、无明流）中成为大法船，竭尽六欲之海，枯竭十二入（眼、耳、鼻、舌、身、意六根及其对应的色、声、香、味、触、法六尘），进入五道（地狱、饿鬼、畜生、人、天），净化五眼（肉眼、天眼、慧眼、法眼、佛眼），凝神玄寂，在兜术宫（弥勒菩萨的住所）聚集诸菩萨达士正士，清净三界之行，讲说不退转的法轮。十方现在诸佛在八部众（天龙八部）中，都共同赞叹这样的菩萨，称扬他们的功德，说：‘这位菩萨不久将降生人间成佛，十方众生将普遍得到解脱。’这是第二种因缘。 第三种是，如果菩萨在兜术宫结束天上的寿命，将要下降到人间，便进入究竟广现三昧（一种甚深的禅定状态）。净居诸天（色界天的第五层天）普遍观察三千大千世界，哪个国家的都城宽广，众生柔和善良，刹利（国王种姓）、梵志（婆罗门种姓）、长者、居士，在哪个城市，
English
English version Praise to the Buddha: The Buddha's wisdom is supremely high, like a Dharma boat ferrying sentient beings across. The Buddha's sacred wisdom is pure and boundless; I vow to pay homage to this supreme and venerable one. The Buddha's teachings are wonderfully transformative, with compassionate light nourishing beings as numerous as the sands of the Ganges. Ignorance and darkness are forever dispelled, delusion is awakened, and turbidity is clarified. The Buddha's grace is timely and appropriate, skillfully guiding the masses. The Dharma bridge ferries all beings across; I vow to pay homage to the venerable one of the three realms. Then the Holy Teacher said to the wise scholars: 'The Buddhas' Dharma smile has three causes and conditions. What are the three? The first is, if a Bodhisattva's wisdom is profound and subtle, able to clearly and thoroughly understand the past, present, and future three periods of time, comprehending the origin of sentient beings, knowing that the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) each have their fundamental practices, and their roots and faith are complete. Or if a Bodhisattva is determined to propagate vows, wears the armor of great merit, undertakes the heavy responsibility of serving sentient beings, cuts off obstacles in the direction they are going, becomes a bridge for the world, specializes in cultivating the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), does not abandon any sentient being, their path gradually becomes stable, they are courageous and diligent, giving without attachment, upholding precepts and practicing patience to protect their conduct, not being disturbed in meditation, their wisdom is clear, and they are heading towards a state of non-retrogression. Such Bodhisattvas, the Buddha's eyes can clearly see, and one by one, they will receive predictions. It is not only one Buddha who gives them predictions, but all the Buddhas present in the ten directions will give them predictions. This is the first cause and condition. The second is, if a Bodhisattva is facing Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), accumulating merit and virtue, possessing sacred wisdom, making offerings to countless Buddhas as numerous as the sands of the Ganges, receiving predictions one by one, the predictions shining upon each other, purifying the Buddha-land, equally nourishing sentient beings, universally practicing the same good deeds. Inviting all the Buddhas, sages, and great compassionate ones, becoming a great Dharma boat in the four torrents (the four currents of affliction: desire, existence, views, and ignorance), exhausting the sea of six desires, drying up the twelve entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind, and their corresponding six sense objects: form, sound, smell, taste, touch, and dharma), entering the five paths (hell, hungry ghosts, animals, humans, and gods), purifying the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye), concentrating the spirit in profound stillness, gathering all the Bodhisattvas, accomplished ones, and righteous ones in the Tuṣita Heaven (the abode of Maitreya Bodhisattva), purifying the conduct of the three realms, and expounding the Dharma wheel of non-retrogression. All the Buddhas present in the ten directions, among the eightfold assembly (Devas, Nāgas, etc.), together praise such Bodhisattvas, extolling their merits, saying: 'This Bodhisattva will soon descend to the human world to become a Buddha, and sentient beings in the ten directions will universally attain liberation.' This is the second cause and condition. The third is, if a Bodhisattva is ending their heavenly life in the Tuṣita Heaven and is about to descend to the human world, they will enter the ultimate and vast Samadhi (a deep state of meditation). The Pure Abode Heavens (the fifth heaven of the Form Realm) universally observe the three thousand great thousand worlds, which country's capital is wide and spacious, the sentient beings are gentle and kind, the Kshatriyas (warrior caste), Brahmins (priestly caste), elders, and laypeople, in which city, --------------------------------------------------------------------------------
Chinese
邑百亿之中，有道有德清净淳淑仁和慈慧。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，嗟叹坐树菩萨功德。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、向阿惟颜者，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；百千亿比丘得阿罗汉；九十亿那术人皆得道迹；三界诸天普得法眼。 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。” 于是座中有眼见光贤菩萨，即起正衣服，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。”答曰：“善哉！恣汝所问。今当为汝具敷大要。” 眼见 现代汉语译本 在百亿人口的城邑中，那里的人们遵循正道，具备德行，清净纯朴，仁爱祥和，充满慈悲和智慧。转轮圣王（Chakravartin，拥有统治世界的轮宝的理想统治者）正位于天竺（India），商议聚集降临人间的诸天，以及他们的随从。他现在居住在宫中，有侍女和卫士守护，他学习世俗的一切，观察世间的四种无常（生、老、病、死），净居天子（Śuddhāvāsa gods，色界天的最高层）劝说他出家。他进入山中，专心研究佛法，坐在贝多树下，剃去头发，发誓成为比丘（bhikkhu，佛教僧侣），修习过去诸佛的法门，以佛法为老师，以净居天为见证。一夜之间，他成就了三达（tevijja，三种智慧），降伏了魔众，圆满了成佛的各种事宜。灵瑞之树的光芒普遍照耀恒河沙数般的诸佛世界，每一位如来（Tathagata，佛的称号）都在各自的刹土（buddhakṣetra，佛的国土）的八部众（aṣṭa-parṣad，天龙八部等护法神）中，赞叹坐于树下的菩萨（bodhisattva，追求觉悟的修行者）的功德。因此，他们各自派遣自己国土的菩萨前往赠送鲜花，表达敬意，赞扬大乘（Mahāyāna，佛教的一个主要流派）。 贤儒啊！十方现在诸佛都知道这件事，庆贺众生普遍聚集在道场。这就是三种因缘。这些前来的菩萨，都是如来往昔的因缘之人，因此宣说佛法，都应当证得无所从来，也无所去（anuppāda，不生不灭的境界），或者证得童真位，或者证得了生位，或者证得阿惟颜（avaivartika，不退转的菩萨）。所以如来一一授记，分明具足。应当知道，正士啊！佛不会无缘无故地微笑。’ 当佛陀说这些话的时候，七十亿那术（nayuta，古印度数字单位，相当于一千万）菩萨证得了童真位；六十亿那术菩萨证得了了生位；三十亿那术菩萨证得了阿惟颜；百千亿比丘证得了阿罗汉（arhat，已证得涅槃的修行者）；九十亿那术人证得了入道的果位；三界（triloka，欲界、色界、无色界）诸天普遍获得了法眼（dharma-cakṣus，对佛法的正确理解）。 于是圣师（佛陀）作颂说： ‘法界一切皆空，色身清净而真实， 总持（dhāraṇī，记忆和保持佛法教义的能力）度过无极，三昧（samādhi，禅定）没有原因。 佛界也不是空无，智慧清净也不是实有， 哀悯世间而展现微笑，正士应当迅速接受。’ 这时，座中有一位名叫眼见光贤的菩萨，立即起身整理衣服，袒露右臂，右膝着地，长跪合掌，向前对圣师说：‘我希望有所请问。希望圣师以无量的智慧照亮解释我未曾听闻的道理。’佛陀回答说：‘很好！随你发问。我现在将为你详细阐述其中的要义。’ 眼见
English
English version In a city of a hundred billion, there are those who are virtuous, possessing purity, simplicity, benevolence, harmony, compassion, and wisdom. The Chakravartin (wheel-turning king) is currently in India, deliberating on gathering the gods who descend to earth, along with their attendants. He now resides in the palace, attended by maids and guards. He studies all worldly matters, observes the four impermanences (birth, aging, sickness, and death), and the Śuddhāvāsa gods (gods of the Pure Abodes) encourage him to renounce the world. He enters the mountains, diligently studies the Dharma, sits under a palmyra tree, shaves his head, and vows to become a bhikkhu (Buddhist monk), practicing the Dharma of the past Buddhas, with the Dharma as his teacher and the Śuddhāvāsa gods as his witnesses. In one night, he attains the three knowledges (tevijja), subdues the demons, and completes all the deeds necessary for Buddhahood. The light of the auspicious tree shines universally throughout the Buddha-fields as numerous as the sands of the Ganges, and each Tathagata (Buddha) in their respective Buddha-fields, among the eight assemblies (aṣṭa-parṣad), praises the merits of the Bodhisattva (enlightenment-seeker) sitting under the tree. Therefore, they each send Bodhisattvas from their lands to offer flowers, pay respects, and praise the Mahāyāna (Great Vehicle). O virtuous ones! All the Buddhas of the ten directions know of this, and they celebrate the gathering of beings in the Dharma-field. These are the three causes and conditions. The Bodhisattvas who come are all those with whom the Tathagata has had past connections. Therefore, when they preach the Dharma, they should all attain non-origination (anuppāda), or attain the stage of virginity, or attain the stage of completed birth, or attain avaivartika (non-retrogression). Therefore, the Tathagata individually bestows predictions, clearly and completely. Know this, O righteous ones! The Buddha does not smile without a reason.’ When the Buddha spoke these words, seventy billion nayuta (ancient Indian numerical unit) Bodhisattvas attained the stage of virginity; sixty billion nayuta Bodhisattvas attained the stage of completed birth; thirty billion nayuta Bodhisattvas attained avaivartika; hundreds of thousands of billions of bhikkhus attained Arhatship (liberated being); ninety billion nayuta people attained the path; and the gods of the three realms (triloka) universally obtained the Dharma-eye (dharma-cakṣus). Then the Holy Teacher (Buddha) spoke in verse: ‘The Dharma-realm is all empty, the physical body is pure and true, Dhāraṇī (retention) crosses the limitless, samādhi (meditative absorption) has no cause. The Buddha-realm is also not empty, wisdom and purity are also not existent, Showing a smile out of compassion for the world, the righteous should quickly receive it.’ At that time, a Bodhisattva named Eye-Seeing Light Virtue, who was present in the assembly, immediately arose, arranged his robes, bared his right arm, knelt on his right knee, and, with palms joined, said to the Holy Teacher: ‘I wish to ask a question. May the Holy Teacher illuminate and explain what I have not heard with boundless wisdom.’ The Buddha replied: ‘Excellent! Ask whatever you wish. I will now explain the essential points in detail for you.’ Eye-Seeing --------------------------------------------------------------------------------