Chinese
所念即便微笑。无量百千种种色光从面门出，普照十方恒河沙等诸佛世界，休息一切众生苦已，遍至天世还来绕佛，满千匝已从顶相入。 尔时阿难即从坐起顶礼佛足，右绕七匝在如来前，合掌住立而说偈言： “我礼善逝未曾见， 如是事相之微笑； 遍照无量亿世界， 十方犹如恒河沙。 帝释、梵王及护世， 日月珠火星光明； 人尊光明普隐蔽， 愿说以何因缘笑？ 寂灭三恶诸苦恼， 众生离结得欢悦； 人天得乐及余众， 清净众生何缘笑？ 谁有人天住大乘， 谁当得证转法轮； 谁为得满上菩提， 勇健放斯净妙光？ 法王愿为我断疑， 及余诸天得无疑； 大众欢喜愿欲闻， 为谁故现是微笑？” 尔时阿难偈问佛已，右绕三匝还复本座。尔时世尊犹如大龙，顾视十方告阿难言：“阿难！汝今见是大树紧那罗王作广博供养如来不？” 阿难白言：“已见。世尊！” 佛告阿难：“是大树紧那罗王过六十八百千亿劫已，当得作佛，号功德王光明如来、应供、正遍觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。国名无垢月，劫名有宝。阿难！是无垢月世界之地平等如掌，白琉璃为地，犹如月色极净无垢，无诸 现代汉语译本：心中所念之事立即引发了微笑。无数百千种颜色的光芒从佛的面门中射出，普照十方如恒河沙数般多的诸佛世界，平息一切众生的痛苦之后，遍及天界，又返回来围绕佛，满了千匝之后从佛的顶相进入。 这时，阿难（Ananda，佛陀的十大弟子之一，以记忆力超群著称）立即从座位上起身，顶礼佛足，向右绕佛七圈，在如来面前合掌站立，并以偈颂说道： ‘我礼敬善逝（Sugata，如来的称号之一，意为‘善于逝去者’），从未见过如此殊胜的微笑；遍照无量亿个世界，十方世界犹如恒河沙数般众多。 帝释（Indra，佛教中的护法神）、梵王（Brahma，色界诸天之王）以及护世四天王，日月星辰的光明；在人尊（指佛陀）的光明面前都黯然失色，愿佛陀开示，因何缘故而微笑？ 寂灭三恶道（地狱、饿鬼、畜生）的诸般苦恼，众生脱离烦恼束缚而获得欢悦；人天众生获得安乐以及其余众生，清净的众生因何缘故而微笑？ 谁是人天之中安住于大乘（Mahayana，佛教宗派之一，强调普度众生）者，谁将证得转法轮（Dharmacakra，佛法的象征，转法轮意为传播佛法）？ 谁将圆满无上菩提（Anuttara-samyak-sambodhi，无上正等正觉，指最高的觉悟），以勇猛精进之心放出如此清净美妙的光芒？ 法王（Dharmaraja，佛的尊称）愿为我断除疑惑，以及让其余诸天也能消除疑虑；大众欢喜渴望听闻，为了谁的缘故而显现如此微笑？’ 这时，阿难以偈颂提问佛陀之后，向右绕佛三圈，返回原来的座位。这时，世尊犹如大龙一般，顾视十方，告诉阿难说：‘阿难！你现在看见那棵大树紧那罗王（Kinnara King，一种半人半兽的神）正在广博地供养如来吗？’ 阿难回答说：‘已经看见了，世尊！’ 佛告诉阿难：‘这棵大树紧那罗王在经过六十八百千亿劫之后，将成佛，佛号为功德王光明如来（Guna Raja Prabha Tathagata）、应供（Arhat，值得供养者）、正遍觉（Samyak-sambuddha，完全觉悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行者）、善逝（Sugata，善于逝去者）、世间解（Lokavidu，了解世间一切事理者）、无上士（Anuttara，无与伦比者）、调御丈夫（Purusha-damya-sarathi，善于调伏众生者）、天人师（Shasta deva-manushyanam，天和人的导师）、佛（Buddha，觉悟者）、世尊（Bhagavan，世间尊贵者）。国名无垢月，劫名有宝。阿难！这无垢月世界的大地平坦如手掌，以白琉璃为地，犹如月色般极其清净无垢，没有各种……’
English
English version: The thought immediately brought forth a smile. Countless hundreds of thousands of various colored lights emanated from the Buddha's face, illuminating all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. After pacifying the suffering of all sentient beings, they pervaded the heavens and returned to circumambulate the Buddha, completing a thousand circuits before entering through the crown of his head. At that time, Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him seven times to the right, stood before the Tathagata (another name for the Buddha) with palms joined, and spoke in verse: 'I pay homage to the Sugata (one of the titles of the Tathagata, meaning 'Well-gone'), I have never seen such a wondrous smile; illuminating countless billions of worlds, the ten directions are like the sands of the Ganges River. Indra (king of the gods in Buddhism), Brahma (the creator god in Hinduism, adopted into Buddhism), and the guardians of the world, the light of the sun, moon, jewels, fire, and stars; are all obscured by the light of the Honored One (referring to the Buddha), I pray that you explain, for what reason do you smile? The suffering of the three evil realms (hell, hungry ghosts, animals) is extinguished, sentient beings are liberated from their bonds and attain joy; humans and gods attain happiness, and other beings, for what reason do pure beings smile? Who among humans and gods dwells in the Mahayana (a major branch of Buddhism emphasizing universal salvation), who will attain the turning of the Dharma wheel (Dharmacakra, a symbol of Buddhism, turning the wheel means spreading the Dharma)? Who will fulfill the supreme Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest form of enlightenment), with courageous vigor emitting such pure and wondrous light? Dharmaraja (King of Dharma, an epithet for the Buddha), I pray that you dispel my doubts, and that all the other gods may also be free from doubt; the assembly rejoices and desires to hear, for whose sake is this smile manifested?' At that time, after Ananda questioned the Buddha in verse, he circumambulated him three times to the right and returned to his original seat. Then, the World-Honored One, like a great dragon, looked in all ten directions and said to Ananda: 'Ananda! Do you now see that great tree, the Kinnara King (a mythical being, half-human, half-bird) making extensive offerings to the Tathagata?' Ananda replied: 'I have seen it, World-Honored One!' The Buddha said to Ananda: 'This great tree, the Kinnara King, after sixty-eight hundred thousand billion kalpas (aeons), will become a Buddha, named Guna Raja Prabha Tathagata (Merit King Light Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World-Honored One). His country will be named Immaculate Moon, and the kalpa will be named Possessing Treasure. Ananda! The land of this Immaculate Moon world will be as flat as the palm of a hand, with white beryl as its ground, as pure and immaculate as the color of the moon, without any...' --------------------------------------------------------------------------------
Chinese
荆棘瓦砾沙石，有妙宝台住虚空中，诸菩萨等在地经行。时两边有功德王光明如来世尊像现，是诸菩萨见如来像即得是念：‘一切诸法亦皆如像。’若有众生于法有疑即问佛像，问佛像已便能受持得无生忍。一切众生皆依虚空宝台而住。彼佛国土无女人名，其国众生皆悉化生。是国土中无饮食名，纯法喜食。彼国土中无有余乘纯一大乘，一切众生决定大乘。彼诸众生无有毁禁及与威仪破正见者，一切众生决定佛法。彼国无魔及与魔天、外道尼干诸异道等，不着诸见，乃至不住著于善见，一切众生皆为深行空印所印。彼诸众生人天无别，所受用物皆悉同等。是功德王光明如来寿十中劫，多所利益多所安乐利安天人，多有无量菩萨眷属皆不退转。 “是功德王光明如来欲涅槃时，授上精进菩萨记言：‘是上精进菩萨！次于我后当得作佛，号大庄严如来乃至佛、世尊。’于是劫中佛宝、法宝、僧宝不断，是故此劫名曰有宝。” 尔时大树紧那罗王自闻受记，欢喜踊跃得未曾有，以大菩萨善根神力，欲令大众发欢喜心增善根故，上升虚空高七多罗树，以佛神力及己言辩，说是偈言： “实性普摄一切法， 其性如空无垢秽； 知于如是妙道已， 是一切佛最长子。 犹如梦中有所见， 无实可见悉虚 现代汉语译本： 荆棘、瓦砾、沙石之地，却有美妙的宝台安住在虚空中，诸位菩萨在地上行走。当时两边显现功德王光明如来世尊的法像，这些菩萨见到如来的法像，立刻生起这样的念头：‘一切诸法也都是如法像一般虚幻不实。’如果有众生对于佛法有所疑惑，就向佛像请问，请问佛像之后，便能接受并持守佛法，证得无生法忍。一切众生都依靠虚空的宝台而居住。那个佛国没有‘女人’这个名称，那里的众生全部都是化生。那个国土中没有‘饮食’这个名称，纯粹以修习佛法所生之喜乐为食。那个国土中没有其他的乘法，只有唯一的大乘佛法，一切众生都决定修习大乘佛法。那些众生没有毁犯戒律以及威仪，也没有破除正见的人，一切众生都坚定地信奉佛法。那个国家没有魔以及魔天、外道尼干（一种古印度外道）等其他异端，不执着于各种见解，乃至不执着于好的见解，一切众生都以甚深的空性之印所印证。那些众生，人和天人没有区别，所受用的物品全部都相同。这位功德王光明如来的寿命有十个中劫，能够利益和安乐众生，利益和安乐天人和世人，拥有无量菩萨眷属，而且都不会退转。 ‘这位功德王光明如来将要涅槃的时候，给上精进菩萨授记说：‘这位上精进菩萨！将在我之后成佛，名号为大庄严如来乃至佛、世尊。’在这个劫中，佛宝、法宝、僧宝不会断绝，所以这个劫叫做有宝。’ 当时大树紧那罗王自己听到授记，欢喜踊跃，得到了前所未有的喜悦，凭借大菩萨的善根和神通之力，想要让大众生起欢喜心，增长善根，于是上升到虚空中，高达七多罗树（一种树名），凭借佛的神力以及自己的辩才，说了这首偈语： ‘实性普遍摄持一切法，它的本性如同虚空一样没有垢秽；知道像这样微妙的道理之后，就是一切佛最年长的儿子。 犹如在梦中所见到的事物，没有真实可见的，全部都是虚幻的。’
English
English version: In a place of thorns, rubble, and sand, there is a wonderful jeweled platform dwelling in the empty sky, where all the Bodhisattvas walk on the ground. At that time, images of the World Honored One, the Tathagata of Merit King Light, appear on both sides. When these Bodhisattvas see the images of the Tathagata, they immediately have this thought: 'All dharmas are also like images.' If there are sentient beings who have doubts about the Dharma, they ask the Buddha image. After asking the Buddha image, they can receive and uphold the Dharma and attain the patience of non-origination. All sentient beings dwell relying on the jeweled platform in the empty sky. In that Buddha-land, there is no name for 'woman'; all the sentient beings there are born through transformation. In that land, there is no name for 'food'; they purely eat the joy of Dharma. In that land, there are no other vehicles, only the One Great Vehicle; all sentient beings are destined for the Great Vehicle. Those sentient beings do not violate precepts or have broken conduct or those who have destroyed right view; all sentient beings are determined in the Buddha-dharma. That country has no Mara, Mara heavens, heretical Nigranthas (a type of ancient Indian heretics), or other heterodoxies; they do not cling to views, not even clinging to good views; all sentient beings are sealed with the seal of profound emptiness. Those sentient beings, there is no distinction between humans and devas; all the things they enjoy are the same. 'That Merit King Light Tathagata has a lifespan of ten intermediate kalpas, greatly benefiting and bringing peace and happiness to sentient beings, benefiting and bringing peace to devas and humans, and has countless Bodhisattva retinues, all of whom are non-retrogressing.' 'When that Merit King Light Tathagata is about to enter Nirvana, he bestows a prediction upon the Bodhisattva Supreme Diligence, saying: 'This Bodhisattva Supreme Diligence! After me, will become a Buddha, named Great Adornment Tathagata, even Buddha, World Honored One.' In this kalpa, the Buddha Jewel, Dharma Jewel, and Sangha Jewel will not be cut off; therefore, this kalpa is called Possessing Jewels.' At that time, the Kinnara King Great Tree, upon hearing the prediction, rejoiced and leaped for joy, obtaining what he had never had before. With the power of the great Bodhisattva's roots of goodness and spiritual power, wanting to cause the assembly to generate joy and increase their roots of goodness, he ascended into the empty sky, as high as seven Tala trees (a type of tree), and with the Buddha's spiritual power and his own eloquence, spoke this verse: 'The true nature universally encompasses all dharmas, its nature is like the empty sky, without defilement; having known such a wonderful path, is the eldest son of all Buddhas. Like something seen in a dream, there is nothing real to be seen, all is illusory.'
Chinese
妄； 知解诸法如梦已， 是于诸行无忧厌。 犹如幻化之所现， 象马车步等兵众； 第一义中无有实， 此阴如幻无坚实。 色之体性如水沫， 诸受犹如水泡现； 其想犹如热时焰， 诸行无实如芭蕉。 三有心意及与识， 如来说是如幻化； 知阴性空无所有， 于诸行中无疲厌。 四大诸界如法界， 诸入喻如空聚落； 如是解知诸法已， 能持诸佛空法藏。 善自调伏于财施， 以空净戒自调伏； 忍性常尽无有相， 精进胜妙常寂灭。 禅性寂静无戏论， 智亦空寂无戏论； 若有能入如是法， 是名为度到彼岸。 慈心无我无众生， 大悲清净如虚空； 大喜大舍悉空寂， 是道梵道常最胜。 是四所摄为最胜， 如来说是能普摄； 此摄所摄永解脱， 彼得摄法之彼岸。 众生无我、无众生， 不得寿命及士夫； 六根常自寂静相， 能如是知名菩萨！ 无有菩萨有众生， 亦复不生无我慢； 离二无著无戏论， 是名无著实菩萨！ 诸法无实犹浮云， 无有来者无去者； 其体常住法界性， 善逝如如而觉了。 诸法非有亦非无， 以因缘故诸法有； 如电暂现寻复灭， 其心常乐如 现代汉语译本 妄念： 如果理解诸法如梦幻一般，就不会对世间万物感到忧愁和厌倦。 就像幻术变现出来的景象，如大象、骏马、战车和步兵等军队； 在第一义谛（Paramārtha，最高真理）中，一切都不是真实的，五蕴（skandha）就像幻象一样，没有坚实的本体。 色的体性就像水中的泡沫，诸受（vedanā，感受）犹如水泡一样显现； 其想（saṃjñā，知觉）犹如热天时的阳焰，诸行（saṃskāra，意志）没有实体，如同芭蕉树一样。 三有（trayo bhava，欲有、色有、无色有）的心意和意识，如来说它们如同幻化一般； 如果知道五蕴的自性是空无所有的，就不会对世间万物感到疲惫和厌倦。 四大（catvāri mahābhūtāni，地、水、火、风）诸界如同法界（dharmadhātu，一切法的本体），诸入（āyatana，感觉器官和对象）比喻为空旷的村落； 像这样理解诸法之后，就能持有诸佛的空性法藏。 善于调伏自己，乐于布施财物，用空性的清净戒律来调伏自己； 安忍的体性是常尽无相的，精进殊胜美妙，常处于寂灭之中。 禅定的体性是寂静的，没有戏论，智慧也是空寂的，没有戏论； 如果有人能够进入这样的法，这就被称为度过生死苦海，到达彼岸（pāramitā，波罗蜜）。 慈心没有自我，没有众生，大悲心清净如同虚空； 大喜和大舍都是空寂的，这条道路是梵天之道，永远是最殊胜的。 这四种（慈、悲、喜、舍）所包含的是最殊胜的，如来说这是能够普遍摄受一切的； 这种摄受所包含的能够永远解脱，他们获得了摄受之法的彼岸。 众生之中没有自我，没有众生，也找不到寿命和士夫（pudgala，补特伽罗，人）； 六根（ṣaḍ indriyāṇi，眼、耳、鼻、舌、身、意）常常是寂静的，能够像这样认知的就是菩萨！ 没有菩萨，也没有众生，也不会产生我慢； 远离二元对立，没有执著，没有戏论，这被称为没有执著的真实菩萨！ 诸法没有实体，如同浮云，没有来处，也没有去处； 它的本体常住于法界之性，善逝（Sugata，佛的称号）如实地觉悟了。 诸法不是实有，也不是虚无，因为因缘和合，诸法才显现； 如同闪电短暂出现，随即消失，其心常常安乐如如不动。