Chinese
普悉得是三昧逮是功德，悉当作佛，当受尊决断于五道。” 尔时会者闻佛所语，八千亿诸天及人，悉得无所从生法忍，即升虚空去地三百丈，其身上各有万亿华香，却乃来下稽首佛足。阿楼菩萨、呵提菩萨，从坐起，白佛言：“是诸上人飞在空中，身上华香从何所出？” 佛言：“譬如净帛本自净洁，在所染之五色鲜好。帛本自净，色本亦净，二物因缘故得明好。色亦不入帛，帛亦不入色，以净因缘而得发明。菩萨清净故致华香，其所因缘亦复如是。菩萨亦不在华香中，华香亦不着菩萨，诸天及人得断念想，逮明慧法便有华见，用华净故因缘兴耳，法亦如是。无住者成诸功德，住想行者开生死门，罗汉辟支佛所以由远五道者，但用十倒见故：一者见诸功德悉言说者悉为倒见；二者见五道勤苦欲取泥洹，是为倒见；三者见万物无常欲疾离之，是为倒见；四者求安本自无本，是为倒见；五者知出无间入无处，世自无出求之不止，是为倒见；六者罗汉取泥洹时，身中自火出火亦无处，便起想出身中火自烧者，故知生死不断，是为倒见；七者本末不可尽而自求尽，是为倒见；八者欲于泥洹灭尽诸恶，不知无主反欲灭之，是为倒见；九者所施与不发一切人意，但欲法不断，是为倒见；十者于苦于乐不等净行，言有 现代汉语译本：‘获得普悉得（Puside，不确定含义，音译）三昧（Samadhi，禅定）就能得到功德，都能够成佛，应当接受对五道的尊贵决断。’ 当时在法会的人听到佛所说的话，八千亿诸天和人，都获得了无所从生法忍（Anutpattika-dharmakshanti，对诸法不生不灭的体悟），立即升到空中，离地面三百丈，他们的身上各自有万亿华香，然后才下来，稽首佛足。阿楼菩萨（Aru Bodhisattva）和呵提菩萨（He Bodhisattva）从座位上站起来，对佛说：‘这些上人飞在空中，身上的华香是从哪里来的？’ 佛说：‘譬如干净的白绢本来就是干净洁白的，染上五种颜色就显得鲜艳美好。白绢本来就干净，颜色本来也干净，两种东西因缘和合，所以显得明亮美好。颜色也没有进入白绢，白绢也没有进入颜色，因为干净的因缘才得以显现发明。菩萨清净的缘故才产生华香，他们之间的因缘也是这样。菩萨也不在华香中，华香也不附着在菩萨身上，诸天和人获得断绝念想，得到明慧之法，便能见到华，因为用华来清净的缘故，因缘才兴起，法也是这样。不执着于任何事物的人才能成就各种功德，执着于念想行为的人就会打开生死之门。阿罗汉（Arhat）和辟支佛（Pratyekabuddha）之所以远离五道，只是因为有十种颠倒见：第一种，认为所有功德都可以用言语表达，这是颠倒见；第二种，认为在五道中勤苦修行是为了取得涅槃（Nirvana），这是颠倒见；第三种，认为万物无常，想要快速离开它们，这是颠倒见；第四种，寻求安稳，但安稳本身没有根本，这是颠倒见；第五种，知道出去没有间隙，进入没有处所，世界本来就没有出去，却不停地寻求出去，这是颠倒见；第六种，阿罗汉取得涅槃时，身体中自然有火出来，火也没有处所，便产生想法，认为身体中的火是自己燃烧的，所以知道生死没有断绝，这是颠倒见；第七种，本来末端不可穷尽，却自己寻求穷尽，这是颠倒见；第八种，想要在涅槃中灭尽各种恶，不知道恶没有主宰，反而想要灭掉它，这是颠倒见；第九种，所施舍的东西不启发一切人的心意，只是想要佛法不断绝，这是颠倒见；第十种，对于苦和乐不能平等清净地修行，说有'
English
English version: ‘Attaining Puside (uncertain meaning, transliteration) Samadhi (meditative absorption) leads to merit, enabling all to become Buddhas, and to receive the honored judgment on the five paths.’ At that time, those present at the assembly, hearing the Buddha's words, eight thousand trillion devas (gods) and humans all attained Anutpattika-dharmakshanti (the acceptance of the non-arising of all dharmas), and immediately ascended into the sky, three hundred zhang (ancient Chinese unit of measurement) above the ground. Each of them had ten thousand trillion fragrant flowers on their bodies, and then they came down and bowed at the Buddha's feet. Aru Bodhisattva and He Bodhisattva rose from their seats and said to the Buddha, ‘These superior beings are flying in the sky, where do the fragrant flowers on their bodies come from?’ The Buddha said, ‘It is like a clean white silk, which is inherently pure and clean. When dyed with five colors, it appears bright and beautiful. The silk is inherently clean, and the colors are inherently clean. The combination of these two causes results in brightness and beauty. The colors do not enter the silk, nor does the silk enter the colors. It is because of the clean cause that they are revealed and manifested. The purity of the Bodhisattvas causes the fragrant flowers to appear, and the causal relationship is the same. The Bodhisattvas are not in the fragrant flowers, nor do the fragrant flowers adhere to the Bodhisattvas. The devas and humans, having severed thoughts and attained the Dharma of clear wisdom, are able to see the flowers. It is because of the purity of the flowers that the causes arise, and the Dharma is the same. Those who do not dwell on anything can accomplish all merits, while those who dwell on thoughts and actions open the gates of birth and death. The reason why Arhats (enlightened disciples) and Pratyekabuddhas (solitary Buddhas) are far from the five paths is simply because they have ten inverted views: First, to think that all merits can be expressed in words is an inverted view; second, to think that diligent practice in the five paths is for the sake of attaining Nirvana (liberation) is an inverted view; third, to think that all things are impermanent and to want to quickly leave them is an inverted view; fourth, to seek peace, but peace itself has no root, is an inverted view; fifth, to know that going out has no gap and entering has no place, and that the world inherently has no going out, yet to ceaselessly seek to go out, is an inverted view; sixth, when an Arhat attains Nirvana, fire naturally comes out of the body, and the fire has no place, so they have the thought that the fire in the body is burning itself, thus knowing that birth and death are not severed, is an inverted view; seventh, to seek to exhaust what is inherently inexhaustible, is an inverted view; eighth, to want to extinguish all evils in Nirvana, not knowing that evil has no master, and instead wanting to extinguish it, is an inverted view; ninth, to give alms without inspiring the minds of all people, but only wanting the Dharma to continue, is an inverted view; tenth, to not practice equally and purely with regard to suffering and joy, and to say that there is’ --------------------------------------------------------------------------------
Chinese
二法，是为倒见。行菩萨道，当知是事而疾离之。” 佛语阿楼菩萨、摩提菩萨等：“今是诸天及在会人，皆是往昔阿呵耨佛时人也，今于我前悉莂之者，宿命已于六万佛所受是三昧，今故于此而莂之耳。却后我法欲断绝时，是等当有四十万人，当持法住令不断绝，然后久久有恶沙门、若坏戒人，当坏我法。” 须菩提白佛言：“何所菩萨护法令不断绝？” 佛语须菩提：“是四十万菩萨悉住第八已下，于法烦荷之想，是为护持法令不断绝也。” 须菩提白佛言：“何等为坏法者？愿佛说之。” 佛告须菩提：“若有得罗汉辟支佛，若沙门及天与人，起想烦荷于法求名，坏乱本慧妄增减法，枝掖解说，以伪错真以辩乱道，不惟空慧而务严饰，闻佛可得志存超获，不知沤和拘舍罗，而不勤殖德行，为是法贼，破我道者也。” 阿须夷天、潘那提天、提楼尼天、拘属提天、施那利天，俱白佛言：“愿持形寿归持法者，千亿万劫无休息时，常令我等得是三昧。” 佛言：“其有德人奉行三昧，如法不失，则得佛疾。其有发意行是三昧者，譬如泥洹天上有宝，诸宝中王，天上天下宝中最尊，有佛在世宝乃现耳，名曰精摩尼珠，有得是珠持着器中，若着手中视之四面空中，在欲得几 现代汉语译本： ‘执着于二法（对立的两种观点），这就是颠倒的见解。修行菩萨道的人，应当明白这些事并迅速远离它们。’ 佛告诉阿楼菩萨（A Lou Bodhisattva）、摩提菩萨（Mo Ti Bodhisattva）等：‘现在这些天人和在座的人，都是过去阿呵耨佛（A He Nou Buddha）时期的人。如今在我面前被授记，是因为他们过去在六万佛所接受过这种三昧（Samadhi，禅定），所以今天在这里被授记。将来我的佛法要断绝的时候，这些人当中会有四十万人，他们会坚持佛法，使之不中断，但之后会有邪恶的沙门（Shramana，出家人）或破戒的人，来破坏我的佛法。’ 须菩提（Subhuti）问佛：‘是什么样的菩萨能够护持佛法，使之不中断绝呢？’ 佛告诉须菩提：‘这四十万菩萨都安住于第八地以下，对于佛法有承担的责任感，这就是护持佛法，使之不中断绝的原因。’ 须菩提问佛：‘什么样的人是破坏佛法的人呢？希望佛能为我们解说。’ 佛告诉须菩提：‘如果有人证得了阿罗汉（Arhat）、辟支佛（Pratyekabuddha）的果位，或者有沙门（Shramana，出家人）以及天人和人，他们生起对佛法的执着，为了求取名声，破坏原本的智慧，随意增减佛法，用枝节末叶的言论来解释佛法，用虚假的来混淆真实的，用辩论来扰乱正道，不注重空性的智慧，却致力于表面的装饰，听说佛法可以轻易获得，就一心想着超越常人，不知道沤和拘舍罗（Ova Kausalya，方便善巧），不勤于积累德行，这些人就是佛法的盗贼，是破坏我佛道的人。’ 阿须夷天（Axiu Yi Tian）、潘那提天（Pan Na Ti Tian）、提楼尼天（Ti Lou Ni Tian）、拘属提天（Ju Shu Ti Tian）、施那利天（Shi Na Li Tian）一起对佛说：‘我们愿意保持这样的身形和寿命，来护持佛法，千亿万劫都没有休息的时候，常常让我们得到这种三昧（Samadhi，禅定）。’ 佛说：‘那些有德行的人，奉行三昧（Samadhi，禅定），如法修行而不失误，就能迅速成佛。那些发愿修行这种三昧（Samadhi，禅定）的人，就像泥洹天（Nirvana Heaven）上有宝物，是所有宝物中的王者，天上天下所有宝物中最尊贵的，只有佛在世的时候，这种宝物才会出现，它的名字叫做精摩尼珠（Jing Mani Pearl）。如果有人得到这颗宝珠，把它放在器皿中，或者拿在手中观看，四面八方的空中，想要得到多少’
English
English version: 'Adhering to two dharmas (dualistic views) is inverted perception. Those who practice the Bodhisattva path should understand these things and quickly abandon them.' The Buddha said to A Lou Bodhisattva, Mo Ti Bodhisattva, and others: 'These devas (gods) and people present here are all from the time of A He Nou Buddha in the past. They are being prophesied before me now because they received this Samadhi (state of meditative consciousness) in the past at the place of sixty thousand Buddhas, so they are being prophesied here today. In the future, when my Dharma is about to be cut off, there will be four hundred thousand of these people who will uphold the Dharma and prevent it from being cut off. But after a long time, there will be evil Shramanas (monastics) or those who break the precepts who will destroy my Dharma.' Subhuti (one of the Buddha's principal disciples) asked the Buddha: 'What kind of Bodhisattvas can protect the Dharma and prevent it from being cut off?' The Buddha told Subhuti: 'These four hundred thousand Bodhisattvas all dwell below the eighth ground and have a sense of responsibility for the Dharma. This is why they can protect the Dharma and prevent it from being cut off.' Subhuti asked the Buddha: 'What kind of people are those who destroy the Dharma? I hope the Buddha can explain it to us.' The Buddha told Subhuti: 'If there are those who have attained the fruit of Arhat (one who has attained Nirvana), Pratyekabuddha (a solitary Buddha), or Shramanas (monastics), as well as devas (gods) and humans, who develop attachment to the Dharma, seeking fame, destroying the original wisdom, arbitrarily adding to or subtracting from the Dharma, using peripheral arguments to explain the Dharma, using falsehood to confuse the truth, using debate to disturb the right path, not focusing on the wisdom of emptiness but instead focusing on superficial adornments, hearing that the Dharma can be easily obtained, they are single-mindedly thinking of surpassing ordinary people, not knowing Ova Kausalya (skillful means), and not diligently cultivating virtuous conduct, these people are thieves of the Dharma, those who destroy my Buddha's path.' Axiu Yi Tian (a deva), Pan Na Ti Tian (a deva), Ti Lou Ni Tian (a deva), Ju Shu Ti Tian (a deva), Shi Na Li Tian (a deva) together said to the Buddha: 'We are willing to maintain this form and lifespan to protect the Dharma, without rest for billions of kalpas (eons), and may we always obtain this Samadhi (state of meditative consciousness).' The Buddha said: 'Those who are virtuous, who practice Samadhi (state of meditative consciousness), who cultivate according to the Dharma without error, can quickly become Buddhas. Those who aspire to practice this Samadhi (state of meditative consciousness) are like the treasures in Nirvana Heaven, the king of all treasures, the most precious of all treasures in heaven and earth. Only when a Buddha is in the world will this treasure appear, and its name is Jing Mani Pearl (essence mani pearl). If someone obtains this pearl and puts it in a vessel or holds it in their hand and looks at it, in the sky in all directions, however much they want to obtain' --------------------------------------------------------------------------------
Chinese
日雨珍宝，所向莫不如愿，是尊宝珠不当贪惜，当雨三界普令获宝，是三昧者德亦如是也。” 罗阅祇王白佛言：“佛者尊祐，世之大导，常有大慈救济十方，愿以宝珠雨我国界，得令人民普得福利。” 佛则时笑，神光炜烨。阿难整服前白佛言：“佛不妄笑，愿闻其意。” 佛语阿难：“见是王不？欲得泥洹天上宝珠，雨罗阅祇使普富饶，不知宝来三昧已得是宝也。” 佛语王言：“宁见人民百日不食，普得安隐以法为味，又诸女人化为男子，是法之利不亦大乎？” 王心欢悦，即脱珠宝，以散佛上及菩萨上，化成华盖列在空中，其间悉有百千音乐，王倍踊跃忘食之想。王白佛言：“是花盖者从何而出？” 佛言：“从无处出。” 又问：“无处从何出？” 佛言：“从无所起来。” 又问：“无所起从何所来？” 佛言：“从无所生来。” 又问：“无所生从何所来？” 答曰：“从不动来。” 又问：“不动从何所来。” 答曰：“从无造来。” 又问：“无造从何所来？” 曰：“从无名来。” 又问：“无名从何所来？” 曰：“从无生来。” 又问：“无生从何所来？” 现代汉语译本：‘如同降下珍宝雨，所到之处都能如愿，这尊贵的宝珠不应吝惜，应当向三界普降，使众生都能获得珍宝，这种三昧的功德也是如此。’ 罗阅祇王（Rāmagṛha，古印度城市）对佛说：‘佛是尊贵的庇护者，世间伟大的导师，常怀大慈悲心救济十方众生，希望您能降下宝珠雨在我国境内，使人民普遍获得福利。’ 佛陀于是微笑，神光闪耀。阿难（Ānanda，佛陀的十大弟子之一）整理衣物上前对佛说：‘佛陀不会无缘无故地微笑，希望能够听闻其中的含义。’ 佛告诉阿难：‘你看见这位国王了吗？他想要得到涅槃（Nirvana，佛教术语，指解脱）和天上的宝珠，降雨在罗阅祇（Rāmagṛha）使这里普遍富饶，却不知道宝从三昧（Samadhi，佛教术语，指禅定）而来，他已经得到了这个宝。’ 佛对国王说：‘宁愿看见人民百日不食，普遍得到安稳，以佛法为食，又让所有女人都化为男子，这种佛法的利益难道不大吗？’ 国王内心欢喜，立即脱下珠宝，散在佛和菩萨（Bodhisattva，佛教术语，指立志成佛的修行者）身上，珠宝化成华盖排列在空中，其中充满百千种音乐，国王更加踊跃，忘记了饥饿。国王问佛：‘这些花盖是从哪里出现的？’ 佛说：‘从无处出现。’ 又问：‘无处是从哪里出现的？’ 佛说：‘从无所起来。’ 又问：‘无所起是从哪里来的？’ 佛说：‘从无所生来。’ 又问：‘无所生是从哪里来的？’ 回答说：‘从不动来。’ 又问：‘不动是从哪里来的？’ 回答说：‘从无造来。’ 又问：‘无造是从哪里来的？’ 说：‘从无名来。’ 又问：‘无名是从哪里来的？’ 说：‘从无生来。’ 又问：‘无生是从哪里来的？’