Chinese
大正藏第 15 册 No. 0647 力庄严三昧经 No. 647 力庄严三昧经卷上 隋天竺三藏那连提耶舍译 如是我闻： 一时婆伽婆住舍婆提城祇陀林树给孤独园，与比丘众五百人俱，一切皆是大阿罗汉，诸漏已尽，无复烦恼，心得好解脱、慧得好解脱，其心柔和犹调伏象，内外清净，究竟断除五阴重担，所作已办、不受后有，犹如诸佛解脱无为，不为有为、生死迁动——唯除一人在于学地，所谓长老阿难比丘——一切皆得寂灭之法、一切皆得调伏之法、一切具足最胜之法、一切不住于意识中、一切皆得种种解脱、一切皆得自在神通。 复有八十百千菩萨摩诃萨等而为上首，所谓：文殊师利童子、智轮大海辩才童子、莲华藏光一切众生眼童子、无边心广义慧童子、天宝炎光善照耀幢童子、难可譬喻善色爱见童子、观诸众生眼视不瞬童子、大愿不虚见童子、深远雷震鼓音响声童子、离障碍一切众生眼童子、宝藏炎轮广德童子、多福德众生见胜幢童子、胜妙无边香光童子、无边力精进善大奋迅童子、牢固精进无边智光幢童子、一切差别德胜智童子、不可破坏能常最胜童子、成就一切自在导师童子、相好庄严清净福行善名称童子、一切众生最爱乐童子。如是等众 现代汉语译本： 大正藏第 15 册 No. 0647 力庄严三昧经 No. 647 力庄严三昧经卷上 隋天竺三藏那连提耶舍译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在舍婆提城（Śrāvastī）的祇陀林树给孤独园（Jetavana Anāthapiṇḍika-ārāma），与五百位比丘（bhikkhu，出家男众）在一起。他们都是大阿罗汉（arhat，已证悟者），诸漏已尽，不再有烦恼，心已获得好的解脱，智慧也获得好的解脱。他们的心柔和，如同被调伏的大象，内外清净，彻底断除了五阴（pañca-khandha，构成个体存在的五种要素：色、受、想、行、识）的重担，该做的已做完，不再受后有（punarbhava，再次投生），犹如诸佛一样解脱无为（asaṃskṛta，不生不灭的境界），不为有为（saṃskṛta，因缘和合而生的事物）、生死迁动所动摇——只有一位还在学习阶段，就是长老阿难比丘（Ānanda）。他们都已证得寂灭之法（nirvana，涅槃）、调伏之法、具足最殊胜之法，不住于意识中，都已获得种种解脱，都已获得自在神通。 还有八十百千位菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）等作为上首，他们是：文殊师利童子（Mañjuśrī）、智轮大海辩才童子、莲华藏光一切众生眼童子、无边心广义慧童子、天宝炎光善照耀幢童子、难可譬喻善色爱见童子、观诸众生眼视不瞬童子、大愿不虚见童子、深远雷震鼓音响声童子、离障碍一切众生眼童子、宝藏炎轮广德童子、多福德众生见胜幢童子、胜妙无边香光童子、无边力精进善大奋迅童子、牢固精进无边智光幢童子、一切差别德胜智童子、不可破坏能常最胜童子、成就一切自在导师童子、相好庄严清净福行善名称童子、一切众生最爱乐童子。像他们这样的菩萨众。
English
English version: Taisho Tripitaka Volume 15, No. 0647 The Samadhi of Power Adornment Sutra No. 647 The Samadhi of Power Adornment Sutra, Volume 1 Translated by Narendrayasas of Sui Dynasty, from India Thus have I heard: At one time, the Bhagavan (Bhagavan, The World-Honored One) was dwelling in the Jeta Grove, Anathapindika's Park in the city of Śrāvastī, together with a gathering of five hundred bhikkhus (bhikkhu, ordained male monastics). All were great arhats (arhat, enlightened beings), their outflows exhausted, without further afflictions, their minds well liberated, their wisdom well liberated. Their minds were gentle, like tamed elephants, pure within and without, having completely severed the heavy burden of the five skandhas (pañca-khandha, the five aggregates constituting individual existence: form, feeling, perception, mental formations, and consciousness), their task accomplished, no longer subject to future existence (punarbhava, rebirth), liberated and unconditioned (asaṃskṛta, the uncreated realm) like all Buddhas, unmoved by conditioned (saṃskṛta, things that arise from causes and conditions), the transience of birth and death—except for one who was still in the stage of learning, the elder Ānanda. All had attained the Dharma of quiescence (nirvana, nirvana), the Dharma of taming, all were complete with the most supreme Dharma, all did not abide in consciousness, all had attained various liberations, all had attained unobstructed superknowledges. Moreover, there were eighty hundred thousand bodhisattva-mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) and others, with the following as their leaders: Mañjuśrī (Mañjuśrī), the Youthful One; the Youthful One of the Ocean of Wisdom Wheel Eloquence; the Youthful One of the Lotus Treasury Light, Eye of All Beings; the Youthful One of Boundless Mind, Vast Meaning, and Wisdom; the Youthful One of Heavenly Treasure Flame Light, Well-Illuminating Banner; the Youthful One of Good Form, Lovable to See, Difficult to Compare; the Youthful One Who Observes All Beings with Unblinking Eyes; the Youthful One of Great Vow, Whose Sight is Not in Vain; the Youthful One of Deep and Far Thunderous Drum Sound; the Youthful One of the Eye of All Beings, Free from Obstructions; the Youthful One of Treasure Treasury Flame Wheel, Vast Virtue; the Youthful One of the Banner of Victory Seen by Beings of Great Merit; the Youthful One of Supreme and Wonderful Boundless Fragrant Light; the Youthful One of Boundless Power, Diligent, Good, Great, and Vigorous Swiftness; the Youthful One of Firm and Solid Diligence, Boundless Wisdom Light Banner; the Youthful One of All Differentiated Virtues and Supreme Wisdom; the Youthful One of Invincible Ability, Constantly Supreme; the Youthful One of Accomplishing All Unobstructed Guides; the Youthful One of Good Name, Adorned with Marks and Characteristics, Pure, Fortunate Conduct; the Youthful One Most Loved by All Beings. Such was the assembly. --------------------------------------------------------------------------------
Chinese
诸童子俱，一切皆得不退转道，以金刚铠大愿庄严，心常寂静，尽诸有边，不坏法中得大清净、最胜清净、彼岸清净、一切清净行皆清净。 尔时，世尊于彼后夜第一分中入于三昧，此之三昧名力庄严。入三昧已，悉知过去、现在、未来一切众生生死业行。 佛神力故，是时此处祇陀树园地及虚空一切皆满天衣、宝帐，交络网缦；天盖、幢幡閦塞周遍；又垂种种杂妙流苏、细蕊，天花缤纷乱坠；林树间错七宝厕填，种种庄严布散于地；天诸香叶、天弥那罗、天桂郁金及熏香等，烟云微密，叆叇氛氲，时卷、时舒，可爱、可乐。 时祇陀树如是种种天宝庄严，广博净故，有大威德、具众光明，照耀虚空，尽十方面。 现此难量诸庄严已，有师子座自然而出，殊特妙好、胜天报成。以座庄严光因缘故，令此三千大千世界一切赫耀皆光照明，譬如夜中然大炬火，一切暗冥悉灭无余。 尔时，此三千大千世界娑婆国土所有秽恶、丘陵、埠阜、崖岸、川原、砾石、土砂、高下坑坎、陂池沟壑、泉、井、江、湖、小河、大河、小海、大海、须弥海岛、尼民陀罗仙圣所居十宝诸山、斫迦婆罗及大斫迦婆罗山等悉皆平坦，无诸荆棘并余丛林，清净端平如琉璃掌；又有种种七宝庄严，天曼陀花遍覆于地， 现代汉语译本： 众童子们都一起证得了不退转的境界，以金刚铠甲般的大愿来庄严自身，内心常常保持寂静，穷尽了所有存在的边际，在不可破坏的真理中获得了广大的清净、最殊胜的清净、到达彼岸的清净，一切清净的行为都得到了完全的清净。 这时，世尊在那个后半夜的第一段时间里进入了一种禅定，这种禅定名为力庄严（Lì Zhuāngyán，power adornment）。进入禅定后，完全知晓了过去、现在、未来一切众生的生死业行。 由于佛的神力，当时这个祇陀树园（Qítuó shù yuán，Jeta Grove）的地面和虚空中，到处都充满了天衣、宝帐，交织成网状的幔帐；天盖、幢幡密集地排列着，周遍各处；又垂挂着各种各样美妙的流苏、细小的花蕊，天花纷纷扬扬地坠落；林木之间穿插着七宝，点缀其间，各种各样的庄严之物散布在地上；天上的各种香叶、天弥那罗（Tiān Mínàluó，divine Minara）、天桂郁金以及熏香等等，烟云细密，浓厚而芬芳，时而卷起，时而舒展，令人喜爱，令人快乐。 当时，祇陀树（Qítuó shù，Jeta tree）因为这样种种天宝的庄严，广阔而清净，具有巨大的威德、具备众多的光明，照耀着虚空，遍及十方。 在显现出这些难以估量的庄严之后，有一个狮子座自然而然地出现，非常特别、美妙，胜过天界的福报所成就的。因为这个座位的庄严和光明，使得这三千大千世界的一切都闪耀着光芒，就像在夜晚点燃巨大的火炬，一切黑暗都消灭无余。 这时，这三千大千世界娑婆国土（Suōpó guótǔ，Sahā world）所有污秽丑恶的地方，如丘陵、小山、土堆、悬崖、河岸、平原、砾石、土沙、高低不平的坑洼、水池、沟渠、泉水、水井、长江、湖泊、小河、大河、小海、大海、须弥山（Xūmí shān，Mount Sumeru）海岛、尼民陀罗（Nímíntuóluó，Nimiṃdhara）仙人和圣人所居住的十宝山、斫迦婆罗山（Zhuójiāpóluó shān，Cakravāḍa）以及大斫迦婆罗山（Dà Zhuójiāpóluó shān，Mahācakravāḍa）等等，全都变得平坦，没有荆棘和其余的丛林，清净平整如同琉璃手掌；又有种种七宝庄严，天曼陀罗花（Tiān màntuóluó huā，divine Mandarava flowers）遍布地面。
English
English version: All the youths together attained the state of non-retrogression, adorned with the great vow of Vajra armor, their minds constantly tranquil, exhausting all the boundaries of existence, attaining great purity, supreme purity, other-shore purity, and all pure conduct in the indestructible Dharma. At that time, the World Honored One, in the first part of the night, entered into a Samadhi named Power Adornment (Lì Zhuāngyán). Having entered into this Samadhi, He fully knew the cycles of birth, death, karma, and actions of all beings in the past, present, and future. Due to the Buddha's divine power, at that time, the ground and the sky of Jeta Grove (Qítuó shù yuán) were filled with celestial garments and jeweled tents, interwoven with nets and canopies; celestial canopies and banners were densely arranged all around; moreover, various exquisite tassels and fine stamens were hanging down, and celestial flowers were falling in profusion; seven treasures were interspersed among the forests and trees, adorning and scattering the ground; celestial fragrant leaves, divine Minara (Tiān Mínàluó), celestial cinnamon turmeric, and incense, etc., formed dense and subtle clouds of smoke, thick and fragrant, sometimes rolling up, sometimes spreading out, lovely and delightful. At that time, the Jeta tree (Qítuó shù), adorned with such various celestial treasures, was vast and pure, possessing great power and virtue, and filled with numerous lights, illuminating the sky and pervading the ten directions. After manifesting these immeasurable adornments, a lion throne naturally appeared, extraordinarily wonderful and surpassing the rewards of heavenly realms. Because of the adornment and light of this throne, the entire three thousand great thousand worlds were illuminated with radiant light, just as when a great torch is lit in the night, all darkness is extinguished without remainder. At that time, all the impure and evil places in this three thousand great thousand worlds of the Sahā world (Suōpó guótǔ), such as hills, mounds, embankments, cliffs, plains, gravel, sand, high and low pits, ponds, ditches, springs, wells, rivers, lakes, small rivers, large rivers, small seas, great seas, Mount Sumeru (Xūmí shān) islands, the ten jeweled mountains where the Nimiṃdhara (Nímíntuóluó) immortals and sages reside, Cakravāḍa (Zhuójiāpóluó shān) and Mahācakravāḍa mountains (Dà Zhuójiāpóluó shān), etc., all became flat, without thorns or other thickets, pure and even like a palm of lapis lazuli; moreover, there were various adornments of seven treasures, and divine Mandarava flowers (Tiān màntuóluó huā) covered the ground. --------------------------------------------------------------------------------
Chinese
天叶藕根、天多摩罗、天桂郁金香熏云气，普皆周遍绕虚空中；又有诸天无量音乐百千万亿那由他种自然出声，悉说妙法。 时此三千大千世界满虚空中种种七宝莲花庄严，最胜香光皆作金色、纯青琉璃用以为茎、台广七肘皆高七寻，莲花开敷甚可喜乐；天栴檀树、曼陀花树、天龙花树，其树各各高七多罗，枝叶扶疏，色香具足，青、黄、赤、白皆如莲花。如是庄严三千大千——一切地界至有顶天——悉如天宫净妙国土。 现是变已，是时一切无量众生，以佛力加故无障碍，此彼彻见犹净琉璃——难可思量佛境界故。 尔时，此三千大千世界地住诸天，乃至一切迦腻吒天，并及五百罗汉比丘、八十百千菩萨众等，作如是念：“此是如来力庄严力、此是如来人中师子、此是如来最大奋迅、此是如来师子奋迅、此是如来大大师子奋迅踊跃、此是如来大大神通庄严之事，不可思议、不可赞叹。” 如是见已，天及声闻、诸菩萨等一切大众，皆于佛所生大信心，胡跪合掌，一心低头供养而住。 尔时，东方过如恒河沙等世界，彼有佛刹名一切光，其中有佛号无边光多陀阿伽度、阿罗呵、三藐三佛陀，与大比丘众八千万、比丘尼三千万、菩萨摩诃萨八十百千万、优婆塞八十八万、优婆夷七十千万 现代汉语译本：天上的叶子、藕根、天多摩罗（一种香料）、天桂郁金香散发出熏香的云气，普遍周遍地环绕在虚空中；又有诸天发出无量音乐，成百上千万亿种自然的声音，都在宣说微妙的佛法。 这时，这三千大千世界充满虚空，以种种七宝莲花庄严，最殊胜的香气和光芒都呈现金色，用纯青的琉璃作为莲花的茎，莲花台广七肘，高七寻，莲花开放，非常令人喜悦；天上的栴檀树、曼陀花树、天龙花树，每棵树都高七多罗（一种长度单位），枝叶茂盛，颜色和香气都具备，青色、黄色、红色、白色都像莲花一样。这样庄严的三千大千世界——从一切地界到有顶天——都像天宫一样清净美妙的国土。 显现这种变化之后，这时一切无量的众生，因为佛力的加持而没有障碍，彼此之间能够彻底看见，就像清净的琉璃一样——这是难以思量的佛的境界。 这时，这三千大千世界居住在地上的诸天，乃至一切迦腻吒天（色界最高的有顶天），以及五百罗汉比丘、八十百千菩萨众等，都这样想：‘这是如来的力量和庄严的力量，这是如来人中的狮子，这是如来最大的奋迅，这是如来狮子的奋迅，这是如来大大狮子的奋迅踊跃，这是如来大大神通庄严的事情，不可思议，不可赞叹。’ 这样看见之后，天人以及声闻乘的修行者、诸位菩萨等一切大众，都对佛产生了极大的信心，右膝着地，合起手掌，一心低下头来供养佛，并且安住于此。 这时，在东方经过如恒河沙数一样多的世界，那里有一个佛国名叫一切光，其中有一尊佛，名号为无边光多陀阿伽度（如来）、阿罗呵（应供）、三藐三佛陀（正等觉），与大比丘众八千万、比丘尼三千万、菩萨摩诃萨八十百千万、优婆塞八十八万、优婆夷七十千万。