English
English version Arriving at the Buddha-land of Laipilaye Buddha (赖毗罗耶佛), the Bodhisattvas in that land asked the Buddha: 'What is this hand? It has no beginning and no end.' Laipilaye Buddha told the Bodhisattvas: 'Above are countless Buddha-lands, one named Sahaloutuo (沙诃楼陀), where the Buddha is called Shijiawen (释迦文). There is a Bodhisattva named Wenshu (文殊) who sits before him, the most honored, radiant, and wise, whose transformations are like this.' The Bodhisattvas said to the Buddha: 'Now we wish to see Shakyamuni Buddha and Manjushri Bodhisattva together.' Laipilaye Buddha then emitted a billion rays of light from his forehead, illuminating countless Buddha-lands in the center, reaching Shakyamuni's Buddha-land. The Bodhisattvas asked the Buddha: 'Now there is such a great fire and smoke rising, and soon flames appear. Is this the fire of hell?' The Buddha said: 'Do not speak like that. This is not the fire of hell. Shakyamuni's Buddha-land is called Sahaloutuo, and this is the fire there.' The Bodhisattvas asked the Buddha: 'Why is this Buddha-land called Sahaloutuo, and why does it have such fire?' The Buddha told the Bodhisattvas: 'The Sahaloutuo Buddha-land is mixed with the three poisons of evil: lust, anger, and ignorance.' The Bodhisattvas said to the Buddha: 'Is it acceptable for the Bodhisattvas in the Sahaloutuo Buddha-land to practice patience and not be angry?' The Buddha told the Bodhisattvas: 'In Shakyamuni's Buddha-land, even if people scold, despise, or beat the Bodhisattvas, the Bodhisattvas will endure it and never become angry. They compassionately pity all beings in the ten directions, wishing to liberate them. This is all due to the power of the Bodhisattvas. Because of the Bodhisattvas' virtue of patience, it is called Sahaloutuo.' The Bodhisattvas said to the Buddha: 'We are very happy to hear this, and we hope not to be born in such a wretched place as Shakyamuni's Buddha-land.' Laipilaye Buddha told the Bodhisattvas: 'Do not speak like that. You must not belittle the minds of the Bodhisattvas in the Sahaloutuo Buddha-land.' The Buddha said: 'I will tell you. In the east, there is a Buddha named Touyi (头意), and the Buddha-land is called Habolimocituozhe (诃波离摩坻陀惹). The Bodhisattvas in Touyi's Buddha-land perfectly practice the six paramitas, but they are not equal to the Bodhisattvas in the Sahaloutuo Buddha-land who practice the six paramitas for one day and one night, thinking of all beings in the ten directions who are suffering and striving to liberate them. Why is that?' --------------------------------------------------------------------------------
Chinese
故？沙诃楼陀刹中作行勤苦，譬如一佛刹坏败时火烧其刹，有人着新衣从东方来入火中，从火中至西方，其身出不烧，是难不？”诸菩萨言：“甚难。天中天！”佛言：“沙诃楼陀刹中菩萨，一日一夜所行，骂詈轻易之，菩萨忍辱终不瞋怒。譬如是人行火中，身不烧之难，尚不及是菩萨，若百倍千倍万倍亿倍。”诸菩萨等二万人前白佛：“愿欲上至沙诃楼陀刹，供养释迦文佛，及文殊师利菩萨等。”赖毗罗耶佛语诸菩萨：“若欲至沙诃楼陀刹者，先治汝意。譬如地得香花好物不喜，得屎尿涕唾脓血恶露亦不瞋。”佛言：“我何因为若曹说是语？释迦文佛刹中有菩萨，先世多供养诸佛者，人有急性者，意善之事但口教急用，今世恶故。” 诸菩萨白佛言：“沙诃楼陀刹诸菩萨，先世多供养诸佛求道大久，何缘生沙诃楼陀弊恶人处？”佛告诸菩萨：“有二因缘，今世生沙诃楼陀刹：本前世与释迦文佛俱行索佛，故世世相随。复有菩萨，宿命有恶不尽故，生彼恶世。” 诸菩萨白佛：“今是诸菩萨生沙诃楼陀刹，何因缘得除宿命之恶？”佛言：“善男子善女人生沙诃楼陀刹，索菩萨道，生贫家舍，用是故除宿命恶。又多病者复除宿命之恶。又遭遇父母兄弟妻子病瘦死亡忧愁感伤，用是故复除宿命之殃。又遭逢县 现代汉语译本： ‘如果有人在沙诃楼陀刹（Saha-lokadhatu，指娑婆世界）中精进修行，忍受种种苦难，这好比一个佛刹坏灭时被大火焚烧，有人穿着新衣服从东方进入火中，又从火中走到西方，他的身体却没有被烧毁，这难不难？’诸位菩萨回答说：‘非常难，天中天！’佛说：‘沙诃楼陀刹中的菩萨，即使在一日一夜中所做的事情，被人谩骂轻视，菩萨都能忍辱，始终不生瞋怒。这好比那个人在火中行走，身体不被烧毁的难度，还不及这位菩萨的忍辱，哪怕是百倍、千倍、万倍、亿倍。’两万位菩萨向前对佛说：‘我们希望能够前往沙诃楼陀刹，供养释迦文佛，以及文殊师利菩萨等。’赖毗罗耶佛（Raivata，佛名）告诉诸位菩萨：‘如果你们想去沙诃楼陀刹，首先要调伏你们的心意。譬如大地，得到香花等美好的东西不会欢喜，得到屎尿涕唾脓血恶露等污秽的东西也不会嗔怒。’佛说：‘我为什么要为你们说这些话呢？释迦文佛的刹土中有菩萨，前世多次供养诸佛，但有些人性子急，对于好的事情只是口头上说得快，行动却很慢，这是因为今世的恶业所致。’ 诸位菩萨对佛说：‘沙诃楼陀刹的菩萨，前世多次供养诸佛，求道很久，为什么会出生在沙诃楼陀这种弊端丛生、充满恶人的地方呢？’佛告诉诸位菩萨：‘有两种因缘，导致今世出生在沙诃楼陀刹：一是前世与释迦文佛一起修行，寻求佛道，所以世世相随。二是有些菩萨，宿世的恶业没有完全消除，所以生在那个恶劣的世界。’ 诸位菩萨问佛：‘现在这些菩萨出生在沙诃楼陀刹，通过什么因缘可以消除宿世的恶业呢？’佛说：‘善男子善女人出生在沙诃楼陀刹，寻求菩萨道，如果出生在贫穷的家庭，就能因此消除宿世的恶业。又多病也能消除宿世的恶业。又遭遇父母兄弟妻子生病、衰老、死亡，忧愁感伤，也能因此消除宿世的灾殃。又遭遇县官'
English
English version: ‘If someone practices diligently and endures hardships in the Saha-lokadhatu (Saha world, referring to this world), it is like when a Buddha-field is destroyed by fire, a person wearing new clothes enters the fire from the east and walks through the fire to the west, and his body is not burned. Is this difficult?’ The Bodhisattvas replied, ‘Extremely difficult, Lord of Gods!’ The Buddha said, ‘The Bodhisattvas in the Saha-lokadhatu, even if they are reviled and belittled for what they do in a single day and night, can practice patience and never become angry. This is more difficult than that person walking through fire without being burned, even a hundredfold, a thousandfold, ten thousandfold, or a hundred millionfold.’ Twenty thousand Bodhisattvas stepped forward and said to the Buddha, ‘We wish to go to the Saha-lokadhatu to make offerings to Shakyamuni Buddha and Manjushri Bodhisattva and others.’ Raivata Buddha (Buddha's name) told the Bodhisattvas, ‘If you wish to go to the Saha-lokadhatu, first tame your minds. For example, the earth does not rejoice when it receives fragrant flowers and good things, nor does it become angry when it receives excrement, urine, mucus, pus, blood, and foul discharge.’ The Buddha said, ‘Why am I telling you these things? In Shakyamuni Buddha's land, there are Bodhisattvas who made offerings to many Buddhas in past lives, but some people are impatient. They are quick to speak about good deeds but slow to act, and this is due to the evil of this life.’ The Bodhisattvas said to the Buddha, ‘The Bodhisattvas in the Saha-lokadhatu have made offerings to many Buddhas in past lives and have sought the Way for a long time. Why are they born in the Saha-lokadhatu, a place full of flaws and evil people?’ The Buddha told the Bodhisattvas, ‘There are two reasons why they are born in the Saha-lokadhatu in this life: First, in past lives, they practiced with Shakyamuni Buddha and sought the Buddha's Way, so they follow him life after life. Second, some Bodhisattvas have not completely eliminated the evil karma from their past lives, so they are born in that evil world.’ The Bodhisattvas asked the Buddha, ‘Now that these Bodhisattvas are born in the Saha-lokadhatu, through what causes can they eliminate the evil of their past lives?’ The Buddha said, ‘Good men and good women born in the Saha-lokadhatu, seeking the Bodhisattva path, if they are born into poor families, they can thereby eliminate the evil of their past lives. Also, being often sick can eliminate the evil of past lives. Also, encountering the sickness, aging, and death of parents, siblings, wives, and children, and experiencing sorrow and grief, can also eliminate the calamities of past lives. Also, encountering county officials’ --------------------------------------------------------------------------------
Chinese
官、恐怖、弃捐父母家室财产亡逃忧愁，用是故复除宿命之殃恶。若有一旦失财业穷厄，用是故复除宿命之殃恶。若在恶国中生，本为他国所攻败坏，奔走愁忧无聊，用是故复除宿命之殃恶。若生弊恶人中，贫贱面目丑陋，形癃盲聋不属逮人，父母兄弟妻子宗亲皆共憎之，是人愁忧，用是故复除宿命之殃恶。若闻有善道欢喜，欲索明师教告经道开心从受，不得明师便愁忧，用是故复除宿命之殃恶。若复遥闻远方有师高明智慧通达，欲往从受经学，身体病瘦手足拘挛不可动摇，钱用乏少又无伴侣便不可行，念之忧愁，用是故复除宿命之殃恶。若有人行求善师，欲从学受经，道师大明达皆知道要，弟子愚痴无慧意不开解，便自愁忧，用是故复除宿命之殃恶。若有善师欲教弟子世间之事开语经道，弟子愚痴不能忍辱，便弃捐师去，后归念师法戒大欢喜，意悔愁忧，用是故复除宿命之殃恶。若有求菩萨道者，卧出梦中见怨家持刀兵追逐怖恐，梦中恐懅，复除宿命之恶。若有菩萨道家善男子善女人宿命殃恶未尽，死当入泥犁中勤苦一劫，得善师教悔过一日一夜者，头痛身热诸病悉除尽，不复入泥犁中。” 赖毗罗耶佛语适竟，文殊师利下手探钵，赖毗罗耶佛刹，及中央无央数佛刹，上至释迦文佛刹皆大震动，一切人皆令惊 怖。舍利弗起前，长跪叉手白佛言：“今以何因缘震动如是，莫不惊恐者？” 佛语舍利弗：“今是地震动者，文殊师利探钵，是故震动。” 舍利弗问佛言：“钵在何所止？” 佛言：“钵乃在下，过无数佛刹，有佛字赖毗罗耶，其刹名波陀沙，钵止是中。” 舍利弗白佛言：“今诸菩萨、阿罗汉，及诸天、人、阿须伦、鬼神、龙，欲见下方赖毗罗耶佛刹及中央诸佛刹，欲见文殊师利变化取钵。” 时佛便放足下百亿光明，悉照十方无数诸佛刹土，如是悉遍见赖毗罗耶佛刹诸菩萨，见文殊师利变化取钵。时诸菩萨、天、人、阿须伦、鬼神、龙皆大欢喜；诸阿罗汉皆大愁毒泪出，各自言：“菩萨尚能变化，在所作为乃尔，何况佛威神光明难可当。我等宁入泥犁中，百劫后出，闻菩萨法便奉行，何忧不得我愿？” 赖毗罗耶佛刹中诸菩萨，及中央诸佛刹土菩萨无央数，皆来上至释迦文佛所。诸菩萨各自念言：“到释迦文佛所供养。”中有菩萨散花覆一佛刹，有菩萨散香，有菩萨散天衣，有菩萨散金银珍宝，有菩萨作音乐声，一佛刹中如是诸菩萨，皆前持头面着地，为佛作礼已却坐。 文殊师利菩萨，探钵来出坐中，诸菩萨、阿罗汉，诸天、人、阿须伦、鬼神、龙莫不欢喜。 现代汉语译本： （众生）惊恐。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）起身向前，长跪合掌对佛说：‘如今是什么因缘导致如此震动，以至于没有不惊恐的？’ 佛告诉舍利弗：‘现在这是地震动，是文殊师利（Mañjuśrī，象征智慧的菩萨）在探取钵，所以震动。’ 舍利弗问佛：‘钵在什么地方停住了？’ 佛说：‘钵在下方，经过无数佛刹（buddhakṣetra，佛所教化的国土），有一尊佛名为赖毗罗耶（Laghuvilaya），他的佛刹名为波陀沙（Pādaśa），钵停在那里。’ 舍利弗禀告佛说：‘现在各位菩萨（bodhisattva，追求觉悟的修行者）、阿罗汉（arhat，已证得解脱的圣者），以及诸天（deva，天神）、人（manuṣya，人类）、阿修罗（asura，非天，一种神道）、鬼神（preta，饿鬼和神灵）、龙（nāga，一种具有神力的生物），都想见下方的赖毗罗耶佛刹以及中央的各个佛刹，想见文殊师利变化取钵。’ 当时，佛便从足下放出百亿光明，照亮十方无数的佛刹国土，这样都普遍地看见了赖毗罗耶佛刹的各位菩萨，看见文殊师利变化取钵。当时，各位菩萨、天、人、阿修罗、鬼神、龙都非常欢喜；各位阿罗汉都非常忧愁悲伤，流下眼泪，各自说：‘菩萨尚且能够变化，所作所为如此，何况佛的威神光明难以抵挡。我们宁愿进入地狱（naraka，受苦之处），百劫（kalpa，极长的时间单位）之后出来，听到菩萨的佛法便奉行，何愁不能实现我的愿望？’ 赖毗罗耶佛刹中的各位菩萨，以及中央各个佛刹国土的无数菩萨，都来到释迦文佛（Śākyamuni，佛教创始人）所在之处。各位菩萨各自想：‘到释迦文佛那里去供养。’其中有菩萨散花覆盖一个佛刹，有菩萨散香，有菩萨散天衣，有菩萨散金银珍宝，有菩萨演奏音乐，一个佛刹中的这些菩萨，都上前将头面着地，向佛作礼完毕后退坐一旁。 文殊师利菩萨，探取钵后出来坐在座位中，各位菩萨、阿罗汉，诸天、人、阿修罗、鬼神、龙没有不欢喜的。
English
English version: (The beings) were frightened. Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) arose, knelt on his right knee, and with his palms together, said to the Buddha: 'What is the cause and condition for such a great earthquake, that there is no one who is not afraid?' The Buddha told Śāriputra: 'This earthquake is because Mañjuśrī (the bodhisattva symbolizing wisdom) is retrieving his bowl, therefore it is shaking.' Śāriputra asked the Buddha: 'Where did the bowl stop?' The Buddha said: 'The bowl is below, passing through countless buddha-kṣetras (buddha-fields, lands where a Buddha teaches). There is a Buddha named Laghuvilaya, and his buddha-kṣetra is named Pādaśa. The bowl stopped there.' Śāriputra reported to the Buddha: 'Now, the bodhisattvas (beings striving for enlightenment), arhats (liberated saints), and the devas (gods), humans (manusya), asuras (demigods), ghosts and spirits (pretas), and nāgas (serpentine beings with supernatural powers), all wish to see the buddha-kṣetra of Laghuvilaya below, and the various buddha-kṣetras in the center, and wish to see Mañjuśrī transforming and retrieving the bowl.' At that time, the Buddha emitted hundreds of billions of rays of light from his feet, illuminating countless buddha-kṣetras in the ten directions. In this way, they all universally saw the bodhisattvas of the Laghuvilaya buddha-kṣetra, and saw Mañjuśrī transforming and retrieving the bowl. At that time, all the bodhisattvas, devas, humans, asuras, ghosts and spirits, and nāgas were greatly delighted; all the arhats were greatly sorrowful and sad, shedding tears, and each said: 'Even bodhisattvas are able to transform, and their actions are like this, how much more so is the Buddha's majestic and divine light difficult to withstand. We would rather enter into hell (naraka), and emerge after hundreds of kalpas (eons), and if we hear the bodhisattva's Dharma, we will practice it accordingly, what worry is there that we will not achieve our wishes?' The bodhisattvas in the Laghuvilaya buddha-kṣetra, and the countless bodhisattvas in the buddha-kṣetras in the center, all came up to where Śākyamuni Buddha (the founder of Buddhism) was. Each of the bodhisattvas thought: 'Let us go to Śākyamuni Buddha to make offerings.' Among them, some bodhisattvas scattered flowers covering a buddha-kṣetra, some bodhisattvas scattered incense, some bodhisattvas scattered heavenly garments, some bodhisattvas scattered gold, silver, and precious jewels, some bodhisattvas made musical sounds. These bodhisattvas in one buddha-kṣetra all came forward, placed their heads and faces on the ground, paid homage to the Buddha, and then retreated and sat to one side. Mañjuśrī Bodhisattva, having retrieved the bowl, came out and sat in his seat. All the bodhisattvas, arhats, devas, humans, asuras, ghosts and spirits, and nāgas were without exception delighted. --------------------------------------------------------------------------------