Chinese
丘僧数， 九十九亿， 逮得自在， 皆阿罗汉。 尔时有王， 典主人民， 名为慧上， 是遮迦越。 尔时纵广， 阎浮利地， 其里数计， 二万逾旬； 四天其数， 皆悉如是。 王有采女， 六十亿人， 其子千人， 皆悉具足； 其国土名， 极乐无厌。 王治诸国， 二万郡县， 国中人民， 各有戏园， 常乐安隐， 五谷自然， 譬如天上， 无所不有。 尔时尊王， 于梦中闻， 有佛于世， 名为光明。 从梦悟起， 便到佛所， 从诸臣下， 六十亿乘。 尔时从佛， 闻是尊经， 微妙三昧， 诸佛奥藏， 便以诸国， 奉上与佛， 所当供养， 无所乏少。 一切诸国， 为佛供养， 立起讲堂， 用栴檀香； 一切讲堂， 具人供养， 所可经行， 金薄布地， 具足于八 万四千岁。 不起王事， 但供于佛， 不乐睡卧， 勤力事尊， 亦不起俗， 无爱于国。 设使有人， 说王功德， 日日说之， 不能究竟。 所可供佛， 不可称数。 所以者何？ 悕望三昧， 便即独处， 内自思惟： ‘今是三昧， 甚深微妙 现代汉语译本 有九十九亿丘僧（qiūsēng，比丘僧侣），他们都已获得自在，证得阿罗汉果位（āluóhàn guǒwèi，佛教修行达到的最高境界）。 当时有一位国王，统治着人民，名叫慧上（Huìshàng），是一位转轮圣王（zhuǎnlún shèngwáng，拥有统治世界的理想君主）。当时阎浮利地（Yánfú lì dì，我们所居住的这个世界）的纵横，按里数计算，有两万逾旬（yúxún，古印度长度单位）；四个天下的数目，都像这样。 国王有采女六十亿人，有一千个儿子，都非常完备。他的国土名叫极乐无厌（Jílè wú yàn）。国王治理着各个国家，有两万个郡县。国家中的人民，各自有戏园，常常快乐安稳，五谷自然生长，就像天上一样，无所不有。 当时尊贵的国王，在梦中听到，有佛出世，名为光明（Guāngmíng）。从梦中醒来，便前往佛所在的地方，跟随的臣下，有六十亿乘车。 当时他从佛那里，听闻这部尊贵的经典，微妙的三昧（sānmèi，佛教中的一种禅定状态），诸佛的奥秘宝藏，便将各个国家，奉献给佛，所应当供养的，没有什么缺乏。 一切国家，都用来供养佛，建立起讲堂，用栴檀香（zhāntán xiāng，一种珍贵的香木）；一切讲堂，都具备供养的人，可以经行的地方，用金箔铺地，具足八万四千岁。 不处理国王的事务，只供养佛，不贪图睡眠，勤奋地侍奉佛，也不从事世俗之事，不贪恋国家。 假使有人，述说国王的功德，日日述说，也不能说完。所供养佛的物品，不可称数。 这是什么原因呢？因为他希望得到三昧，便独自一人，内心自思自惟：‘如今这个三昧，非常深奥微妙。’
English
English version There were ninety-nine billion Bhikkhus (qiūsēng, Buddhist monks), all of whom had attained liberation and achieved the state of Arhat (āluóhàn guǒwèi, the highest state of attainment in Buddhism). At that time, there was a king ruling over the people, named Huishang (Huìshàng), a Chakravarti Raja (zhuǎnlún shèngwáng, an ideal universal ruler). At that time, the length and width of Jambudvipa (Yánfú lì dì, the world we live in), calculated in 'li', was twenty 'yojana' (yúxún, an ancient Indian unit of distance); the number of the four continents was all like this. The king had sixty billion concubines and a thousand sons, all of whom were complete. His kingdom was named 'Supreme Bliss Without Satiety' (Jílè wú yàn). The king governed various countries, with twenty thousand counties. The people in the country each had pleasure gardens, were always happy and peaceful, and the five grains grew naturally, just like in the heavens, where everything was available. At that time, the venerable king heard in a dream that a Buddha had appeared in the world, named Guangming (Guāngmíng). Awakening from the dream, he went to where the Buddha was, accompanied by sixty billion chariots of ministers. At that time, he heard from the Buddha this venerable scripture, the subtle Samadhi (sānmèi, a state of meditative consciousness in Buddhism), the secret treasures of all Buddhas, and then offered all the countries to the Buddha, providing all that was necessary for offerings, lacking nothing. All the countries were used to make offerings to the Buddha, and lecture halls were built, using sandalwood (zhāntán xiāng, a precious fragrant wood); all the lecture halls were equipped with people to make offerings, and the places for walking meditation were paved with gold leaf, lasting for eighty-four thousand years. He did not attend to the affairs of the kingdom, but only made offerings to the Buddha, not indulging in sleep, diligently serving the venerable one, and not engaging in worldly affairs, without attachment to the kingdom. If someone were to describe the king's merits, describing them day by day, they could not finish. The items offered to the Buddha were countless. What is the reason for this? Because he hoped to attain Samadhi, he went into solitude and contemplated within himself: 'This Samadhi is very profound and subtle.'
Chinese
， 今我不可， 在于饮食， 欲得悕望， 成是三昧。’ 便即弃国， 剃去须发， 因入深山， 受行正戒。 于三千岁， 无有休息， 行是三昧， 未尝睡卧。 佛天中天， 中间所道， 所可说法， 皆悉启受。 其光明佛， 般泥曰后， 国县起塔， 六十四亿， 诸塔供养， 各五百盖， 七宝交露， 及与香华， 诸天缯彩， 及与帐幔， 挂树灯火， 各有八千。 约省饮食， 以为节度， 积累其数， 八十万岁。 为一切人， 说印三昧， 未常从人， 有所悕望。 若人赞叹， 不用为喜， 何况于世， 当有爱欲？ 若有请者， 意常远离， 至心内行， 常护后法。 七十那术， 与八十亿， 于是数中， 世世逢佛。 如是计数， 供养无极， 常遇明法， 得是三昧。 若有起意， 护菩萨行， 其欲学者， 当如我学。 不稸财宝， 欲解微妙， 内行至意， 无有虚饰。 后来世人， 当自说言， 我所作业， 是菩萨行； 欲得供养， 非求法者。 住在有中， 言一切空， 亦不晓空， 何所是空？ 内意不除， 现代汉语译本： ‘现在我不可以这样做，因为我还在意饮食，想要得到（世间的）希望，成就这个三昧（Samadhi，一种精神集中状态）。’于是他立刻放弃了国家，剃除了须发，进入深山，接受并奉行正确的戒律。在三千年的时间里，没有休息，修行这个三昧，从未曾睡觉。佛（Buddha）和天中之天（指佛），在这期间所说的，所讲的佛法，他都全部接受。光明佛（Guangming Buddha）般涅槃（Parinirvana，圆寂）之后，他在各个国家和县建造佛塔，总共有六十四亿座，用各种物品供养这些佛塔，每座塔都有五百个宝盖，七宝交相辉映，还有香花，诸天的丝绸彩带，以及帐幔，悬挂在树上，灯火各有八千盏。他节约饮食，以此作为节制的方法，积累这样的行为，长达八十万年。为了所有的人，宣说印三昧（Yin Samadhi），从未曾向人有所求。如果有人赞叹他，他也不会因此而高兴，更何况对于世间的爱欲呢？如果有人请他（接受供养），他的心总是远离（这些），至诚地进行内在的修行，常常守护着后来的佛法。七十那术（Nasha，古印度数字单位），加上八十亿，在这个数字的世世代代中，他都能遇到佛。像这样计算，供养是无止境的，常常遇到光明的佛法，得到这个三昧。如果有人发起意念，守护菩萨（Bodhisattva）的修行，想要学习的人，应当像我这样学习。不积蓄财宝，想要理解微妙的佛法，内在的修行达到极致，没有虚假的装饰。后来的世人，将会自己说，我所做的事，是菩萨的修行；想要得到供养，而不是寻求佛法的人。住在有（存在的执着）之中，却说一切皆空，也不明白空是什么，哪里是空？内心的意念没有去除，
English
English version: 'Now I cannot do this, because I am still attached to food and drink, desiring to obtain (worldly) hopes, to achieve this Samadhi (a state of mental concentration).' Then he immediately abandoned his kingdom, shaved off his beard and hair, entered the deep mountains, and accepted and practiced the correct precepts. For three thousand years, without rest, he practiced this Samadhi, never sleeping. The Buddha (Buddha) and the Buddha of Buddhas, during this time, whatever was said, whatever Dharma was taught, he accepted it all. After Guangming Buddha (Guangming Buddha) attained Parinirvana (the final liberation), he built pagodas in various countries and counties, a total of sixty-four billion, offering various items to these pagodas, each pagoda having five hundred canopies, with the seven treasures intermingling, as well as fragrant flowers, silk ribbons of the heavens, and tents, hanging on the trees, with eight thousand lamps each. He economized on food and drink, using this as a method of restraint, accumulating such actions for eight hundred thousand years. For all people, he preached Yin Samadhi, never asking anything from anyone. If someone praised him, he would not be happy because of it, let alone have worldly desires? If someone invited him (to accept offerings), his mind was always far away (from these), sincerely engaging in inner practice, and constantly protecting the later Dharma. Seventy Nashas (ancient Indian numerical unit), plus eighty billion, in these countless lifetimes, he would encounter the Buddha. Counting in this way, the offerings are endless, constantly encountering the bright Dharma, and attaining this Samadhi. If someone initiates the intention to protect the practice of a Bodhisattva (Bodhisattva), those who want to learn should learn like me. Not accumulating wealth, wanting to understand the subtle Dharma, inner practice reaching its peak, without false adornment. Later generations will say themselves, what I do is the practice of a Bodhisattva; wanting to receive offerings, not seeking the Dharma. Dwelling in existence (attachment to existence), but saying that everything is empty, not understanding what emptiness is, where is emptiness? The inner thoughts are not removed, -------------------------------------------------------------------------------- 所行非法， 口但说空， 住在有中。 说菩萨行， 我无所疑， 时王慧上， 阿弥陀是； 尔时千子， 是劫得佛。 今大众会， 于我前者， 时皆弃家， 悉为比丘。 我念宿命， 无数佛时， 住于名字， 常作沙门， 佛所说经， 皆悉讽诵， 奉行空事， 猗在有中。 如是作行， 不可称数， 持想猗住， 供养诸佛； 供养如是， 不得慧行。 转意作行， 便向慧门， 却后与提 和竭佛会， 断吾狐疑， 便见平等。 尔时封拜， 得谛要决， 当于后世， 人中为佛。”
Chinese
尔时瓶沙王第一夫人，名为拔陀斯利，阿阇世之母也，亘那腊者拘邻之女也。瓶沙王第一夫人拔陀斯利便从坐起，前到佛所，为佛作礼，以杂彩珠衣及五百七宝华盖供养于佛，便自说言：“我于后来世当解是三昧，当持是三昧。其有持是法者，比丘、比丘尼、优婆塞、优婆夷，我当拥护之，衣被、饮食、床卧具、病瘦医药，教一切人发菩萨意，不诽谤于空法，不但口说空，朽身不惜寿命，何况世间所有！” 尔时瓶沙王宫中八千采女及摩竭提国中六万优婆夷，闻是三昧，皆发菩萨意，皆悉愿乐是三昧，然其后世皆当持是法。 现代汉语译本 行为不合法度， 口头上只说空性，实际上却执着于有。 口头上说的是菩萨行， 我没有什么疑惑， 当时的国王慧上（Huishang）， 就是阿弥陀佛（Amitabha）； 当时的千子， 就是这个劫中成佛的诸佛。 现在的大众集会， 在我前面的这些， 当时都舍弃了家庭， 全部做了比丘（bhiksu）。 我回忆起宿命， 在无数佛出世的时候， 执着于名相， 经常做沙门（sramana）， 佛所说的经典， 全都讽诵背诵， 奉行空性的事， 却依赖执着于有。 像这样修行， 不可计数， 保持着有相的执着， 供养诸佛； 这样供养， 却得不到智慧的修行。 转变心意去修行， 便走向智慧之门， 在却后与提和竭佛（Heqie fo）的法会上， 断除了我的狐疑， 便见到了平等。 当时被封授官位， 得到了真谛的要诀， 应当在后世， 在人中成佛。 当时瓶沙王（Bimbisara）的第一夫人，名字叫拔陀斯利（Vaidehi），是阿阇世（Ajatasattu）的母亲，亘那腊者拘邻（Konalaksha）的女儿。瓶沙王的第一夫人拔陀斯利便从座位上站起来，走到佛的面前，向佛作礼，用各种颜色的珠衣和五百个七宝华盖供养佛，便自己说道：‘我在后来的世上应当理解这个三昧（samadhi），应当受持这个三昧。如果有受持这个法的人，比丘、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika），我应当拥护他们，供给衣被、饮食、床卧具、病时的医药，教导一切人发起菩萨心，不诽谤空法，不只是口头上说说空，即使朽坏的身体也不吝惜寿命，更何况世间所有！’ 当时瓶沙王宫中的八千采女以及摩竭提国（Magadha）中的六万优婆夷，听到这个三昧，都发起了菩萨心，都愿意修习这个三昧，并且她们在后世都应当受持这个法。
English
English version Practicing unlawful deeds, Only speaking of emptiness with the mouth, yet dwelling in existence. Speaking of the conduct of a Bodhisattva, I have no doubts, The king at that time, Huishang (Wisdom Above), Is Amitabha (Infinite Light); The thousand sons at that time, Are the Buddhas who attain enlightenment in this kalpa (aeon). The present great assembly, Those before me, All abandoned their homes at that time, And all became bhikshus (monks). I recall my past lives, During the time of countless Buddhas, Dwelling on names and forms, Constantly acting as a sramana (ascetic), The sutras spoken by the Buddha, All were recited and memorized, Practicing emptiness, Yet relying on existence. Practicing in this way, Beyond calculation, Holding onto thoughts and dwelling on them, Making offerings to all the Buddhas; Making offerings in this way, Yet not attaining the practice of wisdom. Changing my mind to practice, I then turned towards the gate of wisdom, At the assembly of Heqie fo (Buddha's name) after Quehou and Ti, Cutting off my doubts, I then saw equality. At that time, being conferred with titles, Attaining the essential secrets of truth, I shall, in later ages, Become a Buddha among humans. At that time, the first queen of King Bimbisara (King of Magadha), named Vaidehi (also known as Padmavati), was the mother of Ajatasattu (his son), and the daughter of Konalaksha (name of a person). The first queen of King Bimbisara, Vaidehi, then arose from her seat, went before the Buddha, prostrated herself before the Buddha, and offered the Buddha various colored pearl garments and five hundred jeweled canopies, and then said to herself: 'In later ages, I shall understand this samadhi (state of meditative consciousness), and I shall uphold this samadhi. If there are those who uphold this Dharma, bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), I shall protect them, providing clothing, food, bedding, and medicine for illnesses, teaching all people to generate the Bodhi mind, not slandering the Dharma of emptiness, not merely speaking of emptiness with the mouth, not begrudging even this decaying body and life, let alone all that exists in the world!' At that time, eight thousand palace women in King Bimbisara's palace and sixty thousand upasikas (female lay devotees) in the kingdom of Magadha (ancient Indian kingdom), hearing of this samadhi, all generated the Bodhi mind, all wished to practice this samadhi, and they shall all uphold this Dharma in later ages. --------------------------------------------------------------------------------