Chinese
汉；三万天人皆得法眼；三千人得阿那含；贤儒正士等逮无所从生。 于是圣师告贤儒曰：“昔吾一时游句潭弥国。尔时天魔部党忽与眷属来入大众，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。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，惟敕阿难鸣揵捶、布草蓐，惟与阿难共受岁。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若。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：‘末世多人志在清白，道心贞明不乐世俗，隐处山林审有去家坚固之志。若无师友，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：“仰惟三界诸天。”自陈如此，此三证分明，便成比丘，专行十二头陀，一一坚固无起想证。 “‘尔时迦叶 现代汉语译本：三万天人皆获得了法眼（dharma-cakṣus，能见真理的智慧之眼）；三千人证得了阿那含（anāgāmin，不还果，不再返回欲界受生的圣者）；贤明的儒士和正直之士等，都达到了不再有任何生处的状态。 于是圣师（指佛陀）告诉贤儒说：‘过去我曾经在句潭弥国（Kuśāvatī，古印度地名）游化。当时，天魔（deva-māra，障碍修行的魔）的部党突然带着眷属来到大众之中，穿着奇异的服装，与大众混在一起，经常与人争论，互相诽谤，两面挑拨。那些生死凡夫的比丘不了解道的真谛，心中充满愤怒和恼恨，各自离开僧团四处奔散。罗汉（arhat，断尽烦恼的圣者）和真人（指有道之人）各自前往山林隐居。当时，贤儒啊！三个月的雨季已经过去，一年也快结束了，在钵和兰（Pāṭaliputra，古印度城市名）的十四日夜晚，当明星出现的时候，我只命令阿难（Ānanda，佛陀的十大弟子之一）敲击犍椎（ghaṇṭā，报时或集众的法器）、铺设草席，只与阿难一起度过这一年。当时，净居天子（Śuddhāvāsa-deva，色界天的天人）在虚空中对佛说：“世尊！现在比丘僧众各自四处分散，现在佛陀您独自度过这一年，这是为什么呢？”佛告诉天子说：“过去我出家的时候，你作为见证；我前往贝多树（菩提树）下的时候，你又作为见证；现在我度过这一年，你又作为见证。我在阎浮利（Jambudvīpa，我们所居住的这个世界）周游三千大千世界，无数的如来（Tathāgata，佛的称号之一）成就一切智智（sarva-jñāna，佛的智慧）。凡是从我成佛直到涅槃（nirvāṇa，寂灭），你都作为三次证明，身体力行，具足圆满。应当知道，天子！如来以道慧神通独步三界，尚且需要证明，更何况一切凡夫修道之人，可以没有老师呢？”又告诉净居天子：“末法时代，很多人立志于清净洁白，道心坚定光明，不喜好世俗，隐居在山林之中，确实有出家修道的坚定志向。如果没有师长和道友，应当效法摩诃迦叶（Mahākāśyapa，佛陀的十大弟子之一）出家的方法，以远离对欲望的贪求作为见证，以远离世俗的牵绊作为见证，以远离名誉的追逐作为见证，以远离外在的形象和形式，忘却形骸作为见证，以远离向内向外的求取作为见证。像这样，天子！摩诃迦叶以此五种见证，便剃除须发，披上袈裟，以自然之法为师，清净地感应十方诸佛，哀求自陈：‘仰望三界诸天。’如此自陈，这三种见证分明，便成为比丘，专心修行十二头陀行（dhūta-guṇa，苦行），一一坚固，不起任何妄想和执着。”' ‘当时迦叶（Kāśyapa）……’
English
English version: Thirty thousand devas (deva, celestial beings) all attained the dharma-cakṣus (dharma-cakṣus, the eye of wisdom that sees the truth); three thousand people attained anāgāmin (anāgāmin, non-returner, a holy one who will not return to the desire realm for rebirth); virtuous scholars and righteous people, etc., all reached a state where there was no place from which to be born. Then the Holy Teacher (referring to the Buddha) told the virtuous scholars, 'In the past, I once traveled in Kuśāvatī (Kuśāvatī, an ancient Indian place name). At that time, the party of deva-māra (deva-māra, a demon that obstructs practice) suddenly came into the assembly with their retinue, wearing strange clothes, mingling with the crowd, often arguing with people, slandering each other, and stirring up trouble. Those ordinary monks of birth and death did not understand the true nature of the Dao, their hearts were full of anger and resentment, and they left the Sangha and scattered everywhere. Arhats (arhat, a holy one who has exhausted all afflictions) and true people (referring to those who have attained the Dao) went to the mountains and forests to live in seclusion. At that time, virtuous scholars! The three months of the rainy season had passed, and the year was coming to an end. On the fourteenth night of Pāṭaliputra (Pāṭaliputra, an ancient Indian city name), when the morning star appeared, I only ordered Ānanda (Ānanda, one of the Buddha's ten great disciples) to strike the ghaṇṭā (ghaṇṭā, a bell used to announce the time or gather the assembly) and lay out the grass mats, and only spent the year with Ānanda. At that time, Śuddhāvāsa-deva (Śuddhāvāsa-deva, a deva of the Form Realm) said to the Buddha in the empty sky, 'World Honored One! Now the Sangha of monks is scattered everywhere. Why are you, the Buddha, spending this year alone?' The Buddha told the deva, 'In the past, when I left home, you were a witness; when I went to the Bodhi tree, you were again a witness; now I am spending this year, and you are again a witness. I have traveled three thousand great chiliocosms in Jambudvīpa (Jambudvīpa, the world we live in), and countless Tathāgatas (Tathāgata, one of the Buddha's titles) have attained sarva-jñāna (sarva-jñāna, the Buddha's wisdom). From the time I attained Buddhahood until nirvāṇa (nirvāṇa, extinction), you have been a triple witness, acting in body and mind, fully complete. You should know, deva! The Tathāgata walks alone in the three realms with Dao wisdom and supernatural powers, and still needs proof, let alone all ordinary people who practice the Dao, can they be without a teacher?' He also told the Śuddhāvāsa-deva, 'In the Dharma Ending Age, many people aspire to purity and whiteness, their Dao hearts are firm and bright, they do not like the world, and they live in seclusion in the mountains and forests, and they do have a firm aspiration to leave home and practice the Dao. If there are no teachers and friends, they should follow the method of Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples) when he left home, taking the renunciation of desire as a witness, taking the renunciation of worldly ties as a witness, taking the renunciation of the pursuit of fame as a witness, taking the renunciation of external images and forms, forgetting the body as a witness, and taking the renunciation of internal and external seeking as a witness. In this way, deva! Mahākāśyapa, with these five witnesses, shaved his beard and hair, put on the kasaya (kasaya, monastic robe), took the natural law as his teacher, purely sensed the Buddhas of the ten directions, and begged to confess: 'I look up to the devas of the three realms.' Confessing in this way, these three witnesses are clear, and he becomes a monk, focusing on practicing the twelve dhūta-guṇas (dhūta-guṇa, ascetic practices), each one firm, without any delusions or attachments.' 'At that time, Kāśyapa (Kāśyapa)...' --------------------------------------------------------------------------------
Chinese
即于树下具五神通，末后见佛六通即备。如是天子！末世比丘善思此法，莫自贡高求名毁众以望供养，亦不可以苟有此法背众不师于师。此法谓都无比丘众，可为师者慕行此法。若有僧者当求僧为证，佛法众此三宝等于如来，故多萨阿竭称明律比丘僧众以为上头。当知天子！比丘僧中毕有三乘。’说是语时，净居天子及八部众闻经欢喜，作礼而去。” 佛说如来独证自誓三昧经 现代汉语译本：‘（他）就在树下具备五种神通，最终见到佛时，六种神通就都完备了。像这样的天子！末法时代的比丘应当好好思考这个法门，不要自我贡高，为了求名而毁谤大众，以期望得到供养，也不可以随便拥有了这个法门就背离大众，不以师父为师。这个法门是说如果没有比丘僧众，可以作为师父的人，就应当仰慕修行这个法门。如果有了僧众，应当寻求僧众作为证明，佛、法、僧这三宝等同于如来，所以诸佛如来都称赞精通戒律的比丘僧众作为首要。应当知道，天子！比丘僧众中必定有声闻乘、缘觉乘、菩萨乘这三乘。’说完这些话的时候，净居天天子以及天龙八部等听闻佛经，都欢喜踊跃，顶礼佛陀后离去。 《佛说如来独证自誓三昧经》
English
English version: 'Then, under the tree, he will possess the five supernormal powers (Panca-abhijna), and upon finally seeing the Buddha, all six supernormal powers (Sad-abhijna) will be complete. Thus, O son of the gods! Monks in the degenerate age should contemplate this Dharma (teaching) well, not being arrogant, seeking fame, slandering the Sangha (community) in order to expect offerings, nor should they, having casually obtained this Dharma, turn their backs on the Sangha and not regard their teacher as a teacher. This Dharma means that if there is no monastic community of monks who can be teachers, one should admire and practice this Dharma. If there is a Sangha, one should seek the Sangha as proof, for the Buddha, the Dharma, and the Sangha, these Three Jewels (Triratna), are equal to the Tathagata (如来). Therefore, all Buddhas and Tathagatas praise the monks of the Sangha who are well-versed in the Vinaya (戒律) as being foremost. Know, O son of the gods! Within the Sangha of monks, there must be the Three Vehicles (Triyana): Sravakayana (声闻乘), Pratyekabuddhayana (缘觉乘), and Bodhisattvayana (菩萨乘).' When these words were spoken, the Suddhavasa (净居天) gods and the Eight Classes of beings (天龙八部) heard the sutra and rejoiced, paid homage, and departed. The Sutra Spoken by the Buddha on the Samadhi (三昧) of the Tathagata's (如来) Solitary Realization and Self-Vow --------------------------------------------------------------------------------