Chinese
夜叉阿耨多罗三藐三菩提心生，三十六千龙阿耨多罗三藐三菩提心生，五百比丘增上慢意未得得想。彼等闻此说五慢法，信解诸法一相道已，无所受故，漏心解脱。于彼菩萨数中六十二千菩萨，信解诸法无障碍已，无生法中得忍。何以故？善家子！此法说中最上。 “善家子！如我于作灯如来、应、正遍知所，现前信解诸法一相道已，我于彼时，然后无生法中得忍。善家子！若得诸六波罗蜜，若复闻此法本，称量一等。善家子！菩萨摩诃萨因此道故，满足六波罗蜜。我如是说。何以故？善家子！若有菩萨恒河沙等劫行施、护戒、具忍、发勤、入定、修智，于此法道以不知故，诸有善根还复灭尽。善家子！汝看提婆达多，如是善根具足有三十相，彼虽如是善根具足，而更断诸善根，遂堕泥犁耶中，于此法道以不知故。善家子！以是因缘，当知如诸善根断者，于此法道以不知故。 “善家子！于先过去阿僧祇劫，复过无数广大无量不可思不可量，过已复过，于彼时节有佛出世，名迷留上王如来、应、正遍知、明行具足、善逝、世间解、无上士、调御丈夫、天人教师、佛、婆伽婆。彼如来寿量九十九俱致那由多百千岁。彼世界名金焰影，其彼佛土皆用金作，亦以三乘令众生涅槃。何者为三？所谓声闻乘、独觉乘 现代汉语译本：夜叉（Yaksha，一种神祇）生起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），三万六千条龙生起了阿耨多罗三藐三菩提心，五百位比丘怀有增上慢（adhimāna，未证得却以为已证得）的想法。他们听闻了这宣说五种慢法的教义，信解诸法一相之道后，因为没有执受，所以漏尽解脱。在那菩萨众中，有六万二千位菩萨，信解诸法无有障碍后，在无生法中获得了忍（ksanti，安忍）。为什么呢？善家子！因为此法在所有说法中最为殊胜。 ‘善家子！就像我在作灯如来（Dipankara Buddha，过去佛）应供、正遍知处，现前信解诸法一相之道后，我于那时，才在无生法中获得了忍。善家子！如果能获得六波罗蜜（sad-pāramitā，六种到达彼岸的方法），如果又听闻此法本，两者价值相等。善家子！菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）因为此道，才能圆满六波罗蜜。我是这样说的。为什么呢？善家子！如果有菩萨经过恒河沙数般的劫数行布施、持戒、具足忍辱、精进、入定、修习智慧，但因为不了解此法道，所有善根还会灭尽。善家子！你看提婆达多（Devadatta，佛陀的堂兄弟），他如此善根具足，具有三十二相，但他虽然如此善根具足，却反而断绝了所有善根，于是堕入泥犁耶（naraka，地狱）中，就是因为不了解此法道。善家子！因此，应当知道，那些断绝善根的人，都是因为不了解此法道。 ‘善家子！在过去阿僧祇劫（asamkhya-kalpa，无数劫）之前，又经过无数广大无量不可思议不可量，经过之后又经过，在那个时候有佛出世，名为迷留上王如来（Meru-uttama-rāja-tathāgata），应供、正遍知、明行具足、善逝、世间解、无上士、调御丈夫、天人教师、佛、婆伽婆（Bhagavat，世尊）。那位如来的寿命有九十九俱致那由他（koti-niyuta，极大数量单位）百千岁。那个世界名为金焰影，那里的佛土都用金子做成，也用三乘（triyāna，三种交通工具）令众生涅槃。哪三种呢？就是声闻乘（śrāvakayāna，听闻佛法者的乘）、独觉乘（pratyekabuddhayāna，独自觉悟者的乘）
English
English version: Yakshas (Yaksha, a type of deity) generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), thirty-six thousand dragons generated the Anuttara-samyak-sambodhi-citta, and five hundred Bhikshus (monks) had thoughts of adhimāna (adhimāna, presuming to have attained what has not been attained). After hearing this teaching that expounds the five types of pride, and believing and understanding the path of the single aspect of all dharmas, because they had no clinging, their minds were liberated from outflows. Among that assembly of Bodhisattvas, sixty-two thousand Bodhisattvas, after believing and understanding that all dharmas are without obstruction, attained forbearance (ksanti, patience) in the unoriginated dharmas. Why is that? Good son! Because this Dharma is the most supreme among all teachings. ‘Good son! Just as I, at the place of Dipankara Buddha (Dipankara Buddha, a past Buddha), the worthy of offerings, the perfectly and completely enlightened one, after directly believing and understanding the path of the single aspect of all dharmas, at that time, I then attained forbearance in the unoriginated dharmas. Good son! If one obtains the six pāramitās (sad-pāramitā, six perfections), and if one also hears this Dharma text, the two are of equal value. Good son! Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) because of this path, are able to perfect the six pāramitās. This is what I say. Why is that? Good son! If there are Bodhisattvas who for kalpas as numerous as the sands of the Ganges River practice giving, uphold precepts, possess patience, exert diligence, enter into samadhi, and cultivate wisdom, but because they do not understand this Dharma path, all their roots of goodness will be extinguished. Good son! Look at Devadatta (Devadatta, Buddha's cousin), he was so complete with roots of goodness, possessing the thirty-two marks, but although he was so complete with roots of goodness, he instead severed all roots of goodness, and thus fell into naraka (naraka, hell), because he did not understand this Dharma path. Good son! Therefore, you should know that those who sever their roots of goodness do so because they do not understand this Dharma path.’ ‘Good son! In the past, before asamkhya kalpas (asamkhya-kalpa, countless eons), and again passing through countless vast, immeasurable, inconceivable, and unquantifiable periods, passing and passing again, at that time a Buddha appeared in the world, named Meru-uttama-rāja-tathāgata (Meru-uttama-rāja-tathāgata), the worthy of offerings, the perfectly and completely enlightened one, complete in knowledge and conduct, the well-gone, the knower of the world, the unsurpassed one, the tamer of men, the teacher of gods and humans, the Buddha, the Bhagavat (Bhagavat, the Blessed One). That Tathagata's lifespan was ninety-nine koti-niyuta (koti-niyuta, extremely large number) hundreds of thousands of years. That world was named Golden Flame Shadow, and the Buddha-land there was all made of gold, and it also used the three yanas (triyāna, three vehicles) to lead sentient beings to Nirvana. What are the three? They are the śrāvakayāna (śrāvakayāna, vehicle of hearers), the pratyekabuddhayāna (pratyekabuddhayāna, vehicle of solitary Buddhas) --------------------------------------------------------------------------------
Chinese
、菩萨乘。彼如来第一集会，声闻有八十俱致那由多百千，彼皆阿罗汉，诸漏已尽应作者作，所作已办弃舍重担，得到自利尽诸有结，以平等智得善解脱。第二集会，比丘有七十俱致那由多百千。第三集会，比丘有六十俱致那由多百千。第四集会，比丘有二十五俱致那由多百千，又倍上数比丘尼集，又倍上数忧波塞迦集，又倍上数忧波斯迦集，又倍上数诸菩萨集。彼诸菩萨具足无生法忍，巧出无边三摩地道，得无边门总持，转不退转法轮，何况初乘发行菩萨？于中复有无量无数独觉乘者。善家子！于彼时节，彼佛有无量、无数、无算诸声闻众。 “善家子！彼金焰影世界，若树若柱，彼皆七宝所成。彼树出如是声，所谓：空声、无相声、无愿声、无生声、无所有声、无相貌声，彼出如是等声。于中如是等声出时，彼诸众生其心解脱。彼如来灭度千岁正法住已，彼声亦不复出。 “善家子！彼迷留上王如来、应、正遍知，劝请说法比丘名净善行，令其说法尔乃灭度。善家子！彼时复有说法比丘，名善行意，其人具足善净戒聚，复得世间五通胜智，亦能转诵毗那耶藏；彼比丘复有严炽苦行，信乐廉俭领众说教；彼安立住处已于中止住；彼之徒众善住戒聚，信乐头多功德及以减省；彼比丘亦发勤行而离于菩提心 现代汉语译本：菩萨乘。那位如来有第一会（第一批听众），声闻有八十俱胝那由他百千（八十乘以十的十七次方再乘以十万）之多，他们都是阿罗汉（断尽烦恼，证得涅槃的圣者），诸漏已尽，应作的已作，所作已办，弃舍重担，得到自利，断尽诸有结（三界之内的烦恼），以平等智得善解脱。第二会，比丘有七十俱胝那由他百千。第三会，比丘有六十俱胝那由他百千。第四会，比丘有二十五俱胝那由他百千，又比这多一倍数量的比丘尼聚集，又比比丘尼多一倍数量的优波塞迦（在家男居士）聚集，又比优波塞迦多一倍数量的优波斯迦（在家女居士）聚集，又比优波斯迦多一倍数量的诸菩萨聚集。那些菩萨具足无生法忍（对一切法不生不灭的真理的深刻理解和安忍），巧妙地进入无边的三摩地（禅定）之道，得到无边法门的总持（记忆和理解），转动不退转的法轮（佛法的传播），更何况是初发心的菩萨呢？其中还有无量无数的独觉乘者（不依佛陀教导，自己证悟的修行者）。善家子！在那个时候，那位佛有无量、无数、无算的声闻众。 善家子！那个金焰影世界，无论是树还是柱子，都是七宝所成。那些树发出这样的声音，所谓：空声、无相声、无愿声、无生声、无所有声、无相貌声，它们发出这样的声音。在其中，当这样的声音发出时，那些众生内心得到解脱。那位如来灭度千年，正法住世之后，那种声音也不再发出。 善家子！那位迷留上王如来、应、正遍知（佛的十号之一，指如实知见一切法的佛陀），劝请说法的比丘名叫净善行，让他说法之后才灭度。善家子！那时还有一位说法比丘，名叫善行意，他具足善净的戒律，又得到世间的五神通（天眼通、天耳通、他心通、宿命通、神足通）和殊胜的智慧，也能转诵毗那耶藏（律藏）；那位比丘又严厉地实行苦行，信乐廉洁节俭，带领大众说法教化；他安立住处之后就在那里止住；他的徒众善于安住戒律，信乐头陀功德（苦行）以及减少欲望；那位比丘也发奋修行，但是离开了菩提心（觉悟之心）。
English
English version: The Bodhisattva Vehicle. That Tathagata (another name for Buddha) had a first assembly, with eighty kotis (a crore, ten million) nayutas (ten million) of hundreds of thousands of Shravakas (disciples who hear the teachings), all of whom were Arhats (enlightened beings who have extinguished all defilements), their outflows exhausted, their tasks completed, their duties done, having laid down the heavy burden, having attained their own benefit, having exhausted all bonds of existence, and having attained good liberation through equal wisdom. The second assembly had seventy kotis of nayutas of hundreds of thousands of Bhikshus (monks). The third assembly had sixty kotis of nayutas of hundreds of thousands of Bhikshus. The fourth assembly had twenty-five kotis of nayutas of hundreds of thousands of Bhikshus, and twice that number of Bhikshunis (nuns) gathered, and twice the number of Bhikshunis of Upasakas (male lay followers) gathered, and twice the number of Upasakas of Upasikas (female lay followers) gathered, and twice the number of Upasikas of Bodhisattvas gathered. Those Bodhisattvas were endowed with the forbearance of non-origination of dharmas (understanding and acceptance of the truth that all phenomena are without inherent existence), skillfully entered the path of boundless Samadhis (meditative states), attained the Dharani (mnemonic devices) of boundless doors, and turned the irreversible Wheel of Dharma (the teachings of the Buddha), let alone the Bodhisattvas who had just set out on the vehicle? Among them were also immeasurable, countless Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own). Good son! At that time, that Buddha had immeasurable, countless, and incalculable assemblies of Shravakas. Good son! In that world of Golden Flame Shadow, whether trees or pillars, they were all made of the seven treasures. Those trees emitted such sounds, namely: the sound of emptiness, the sound of no-sign, the sound of no-wish, the sound of no-birth, the sound of no-possession, the sound of no-appearance; they emitted such sounds. When such sounds were emitted within them, those beings' minds were liberated. After that Tathagata passed away for a thousand years and the Proper Dharma remained, those sounds no longer arose. Good son! That Meru Supreme King Tathagata, Arhat, Perfectly Enlightened One (epithets of the Buddha), exhorted a Bhikshu named Pure Good Conduct to preach the Dharma, and only then did he pass away. Good son! At that time, there was also a Bhikshu who preached the Dharma, named Good Conduct Intent, who was endowed with pure and good precepts, and also attained the five worldly superknowledges (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers) and supreme wisdom, and was also able to recite the Vinaya Pitaka (the collection of monastic rules); that Bhikshu also practiced rigorous asceticism, delighted in frugality and simplicity, and led the assembly in preaching and teaching; after establishing a dwelling place, he stayed there; his followers were good at abiding in the precepts, delighted in the merits of Dhuta practices (ascetic practices) and reducing desires; that Bhikshu also diligently practiced, but was separated from the Bodhicitta (the mind of enlightenment). --------------------------------------------------------------------------------
Chinese
。彼有余菩萨众，亦教以威仪道，令其相应；见有所得而行教化，取诸行无常、取诸行苦、说诸行无我；彼无巧慧，于菩萨行亦无善巧；彼比丘虽尔而善根具足。又彼说法比丘净善行者，善知众生各各别根，彼所有众不重头多功德及以减省，乃于无所得忍善巧方便。 “善家子！尔时说法比丘净善行者，与其徒众到善行意比丘住处止宿，然亦以时数数入村，愍众生故，村中食业作已而出，彼令多百千家已作净信。彼之徒众亦善化导，到众生所为其说法，令多百千众生建立阿耨多罗三藐三菩提。 “若善行意所有徒众，喜乐修定不数入村。尔时善行意比丘，于净善行说法者及徒众边，不净心生而言：‘此是懒堕比丘，常数入村。’即鸣犍迟集比丘众，自作制住：‘汝等一莫入村。’向净善行所有徒众，作如是言：‘汝等不善知行、不少言语，何因汝等数数入村？诸佛世尊赞叹许可住阿兰拏，汝等莫到他家，汝等应住思惟定乐。’ “善家子！尔时净善行比丘所有徒众，于善行意比丘所制言教不顺其转，复数入村，为成熟众生故。善家子！时彼比丘从村出已，彼善行意比丘复鸣犍稚集比丘众，作如是言：‘汝等若更入村，于此住处不得共住。’善家子！时净善行说法者，护彼比丘故，于自徒众告言：‘ 此外，还有其他的菩萨众，也教导他们威仪之道，使他们能够相应；（这些菩萨）见到有所得（的众生）就进行教化，讲述诸行无常、诸行是苦、诸行无我；他们缺乏巧妙的智慧，对于菩萨的修行也没有很好的技巧；但那位比丘虽然如此，却具备充足的善根。而且那位说法比丘（指净善行者），是清净善良的修行者，善于了解众生各自不同的根器，他所带领的僧团不会过分追求功德的增加或减少，而是在无所得的忍耐中善用巧妙的方法。 ‘善家子（善男子）！’当时，那位说法比丘（净善行者）和他的徒众来到善行意比丘的住处借宿，但（净善行者）也时常进入村庄，因为怜悯众生的缘故，在村中完成乞食等事务后就出来，他使得成百上千的家庭建立了清净的信心。他的徒众也善于教化引导，到众生那里为他们说法，使得成百上千的众生发起阿耨多罗三藐三菩提心（无上正等正觉之心）。 如果善行意（的比丘）的徒众，喜欢修习禅定而不常进入村庄。当时，善行意比丘对于净善行说法者及其徒众，生起了不好的想法，说道：‘这些是懒惰的比丘，常常进入村庄。’于是敲击犍稚（召集僧众的法器）召集比丘众，自己制定禁令：‘你们一概不准进入村庄。’（善行意比丘）对着净善行（比丘）的所有徒众，这样说道：‘你们不善于修行，也不少说话，为什么你们要常常进入村庄？诸佛世尊赞叹并允许住在阿兰若（寂静处），你们不要到别人家去，你们应该安住在思惟禅定的快乐中。’ ‘善家子（善男子）！’当时，净善行比丘的所有徒众，对于善行意比丘所制定的言教并不顺从，仍然时常进入村庄，为了成熟众生的缘故。善家子（善男子）！当时，那位比丘（净善行比丘的徒众）从村庄出来后，那位善行意比丘再次敲击犍稚（召集僧众的法器）召集比丘众，这样说道：‘你们如果再进入村庄，就不能再和我们住在一起。’善家子（善男子）！当时，净善行说法者，为了保护那些比丘的缘故，对自己的徒众说道：