English
English version Superior, speaking the four Dhyanas (meditative states) and so on for the Brahma hosts (brahmakayikas). 'Good man! If there are sentient beings who should be liberated by the body of a Sravaka (hearer), and cannot be liberated by the body of a Pratyekabuddha (solitary Buddha) or a Buddha, then the Bodhisattva transforms into the body of a Sravaka at that time, and speaks to those sentient beings about ending all suffering and attaining the bliss of non-action.' 'Good man! If there are sentient beings who should be liberated by the body of a Pratyekabuddha, and cannot be liberated by the body of a Sravaka or a Buddha, then the Bodhisattva transforms into the body of a Pratyekabuddha at that time, and speaks of the path of the Pratyekabuddha—clarifying that all dharmas are impermanent, delighting in empty and quiet places, speaking of the various Dhyanas, liberations, Samadhi (concentration), Samapatti (attainments), and the four bases of psychic power, saying that the Pratyekabuddha is a great field of merit—speaking subtle dharmas to teach and transform sentient beings, causing them to have right faith.' 'Good man! If there are sentient beings who should be liberated by the body of a Bodhisattva, then the Bodhisattva at that time uses his own subtle and pure form to speak of the six Paramitas (perfections), the four kinds of quiescence, great loving-kindness, great compassion, and all freedoms, all forbearances, and all Bhumis (grounds), to transform those sentient beings.' 'Good man! If there are sentient beings with superior faculties who should be liberated by the body of a Buddha, then the Bodhisattva transforms into the body of a Buddha at that time, and speaks of the ten powers, the four fearlessnesses, and the eighteen unshared dharmas, demonstrating the Buddhas' extraordinary spiritual powers to transform those sentient beings.' 'Good man! If there are sentient beings who should be liberated by a supremely wonderful, adorned, and pure Buddha-land, then the Bodhisattva at that time transforms the three thousand great thousand worlds into a flat surface like the palm of a hand, without any high or low places, its ground as soft as Kalandaka grass, so that all who touch it receive bliss. Or it is like the colors of lapis lazuli or crystal, or emits the fragrance of Uroja or sandalwood, without any evil destinies, and without the bodies of women or eunuchs. Or he creates mountains adorned with various kinds of seven treasures, various kinds of strange flowers, fruits, and fragrant trees, without any black mountains, pits, mounds, gravel, thorns, or mixed impure grasses and trees, manifesting these superior things to transform those sentient beings.' 'Good man! If there are sentient beings who should be liberated by seeing a supremely wonderful and adorned Bodhimanda (place of enlightenment) --------------------------------------------------------------------------------
Chinese
，菩萨尔时示现庄严道场之树，其形高广十二由旬，根盘幽固，不可倾动，以阎浮檀金为茎，金、银、琉、璃颇梨、马瑙、种种诸宝以为枝叶，又现无量天女之身化彼众生。 “善男子！若诸众生应见胜众而得度者，菩萨尔时即现大威德天、诸龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、释提桓因、梵天王、四天王，或为声闻得四无碍及俱解脱，或为菩萨住第十地得首楞严三昧化彼众生。 “善男子！是名菩萨摩诃萨入十种法行能知应化事。 “善男子！菩萨摩诃萨入十种法行知诸善根胜妙果报。何等为十？所谓，善男子！譬如因彼虚空月形即见水中种种月像，而虚空月不至水中。善男子！如是，诸善根业行因缘而有种种胜妙果报，随心所乐一切成就。如虚空月不至水中，如是所作诸善因缘不至于果，虽不至果，而依彼诸善根因缘有胜妙果报差别不同。 “善男子！譬如业行因缘于彼孔雀一毛轮中见种种色；如是，菩萨摩诃萨依诸善根业行因缘而有无量果报差别。如彼业行不至毛轮，虽复不至，而依彼业因缘力故于毛轮中有种种色。如是，所作诸善根业不至于果，虽不至果，而依彼诸善根因缘有胜果报差别不同。 “善男子！譬如依彼胜妙善根于虚空中雨种种华，如是诸 现代汉语译本：菩萨那时示现庄严的道场树，树的形状高大宽广，有十二由旬（Yojana，古印度长度单位）高，树根盘结幽深而稳固，不可动摇，用阎浮檀金（Jambudvipa gold，一种黄金）做树干，用金、银、琉璃、颇梨（Crystal，水晶）、玛瑙以及各种各样的宝物做树枝和树叶，又示现无量天女的身相来教化那些众生。 ‘善男子！如果各种众生应该见到殊胜的大众才能得度，菩萨那时就示现大威德天、各种龙、夜叉（Yaksa，一种守护神）、乾闼婆（Gandharva，一种天神，善于音乐）、阿修罗（Asura，一种好战的神）、迦楼罗（Garuda，一种金翅鸟神）、紧那罗（Kinnara，一种半人半鸟的神，善于歌舞）、摩睺罗伽（Mahoraga，一种大蟒神）、释提桓因（Śakra devānām Indra，帝释天）、梵天王（Brahmā，大梵天）、四天王，或者为了声闻（Śrāvaka，听闻佛法而修行的弟子）而示现四无碍解（Four Unimpeded Exegeses）以及俱解脱（Both Deliverances），或者为了菩萨而示现安住于第十地（Tenth Bhumi）而得到首楞严三昧（Śūraṅgama Samādhi）来教化那些众生。’ ‘善男子！这叫做菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）进入十种法行，能够知道应该如何应化示现。’ ‘善男子！菩萨摩诃萨进入十种法行，能够知道各种善根殊胜美妙的果报。哪十种呢？所谓，善男子！譬如因为虚空中的月亮，就能在水中看到各种各样的月亮影像，而虚空中的月亮并没有到水中。善男子！像这样，各种善根业行的因缘，就会有各种各样殊胜美妙的果报，随着内心所喜爱的，一切都能成就。如同虚空中的月亮没有到水中，像这样所做的各种善因缘并没有到果报中，虽然没有到果报中，但是依靠那些善根因缘，就会有殊胜美妙的果报，差别各不相同。 ‘善男子！譬如依靠业行因缘，在孔雀的一根羽毛轮纹中，就能看到各种各样的颜色；像这样，菩萨摩诃萨依靠各种善根业行的因缘，就会有无量果报的差别。如同那些业行没有到羽毛轮纹中，虽然没有到，但是依靠那些业因缘的力量，在羽毛轮纹中就有各种各样的颜色。像这样，所做的各种善根业并没有到果报中，虽然没有到，但是依靠那些善根因缘，就会有殊胜果报，差别各不相同。 ‘善男子！譬如依靠那些殊胜美妙的善根，在虚空中降下各种各样的花，像这样各种
English
English version: The Bodhisattva then manifested a majestic Bodhimaṇḍa (place of enlightenment) tree, its form tall and broad, twelve Yojanas (Yojana, an ancient Indian unit of distance) in height, its roots deeply and firmly planted, unshakeable, with Jambudvipa gold (Jambudvipa gold, a type of gold) as its trunk, and gold, silver, lapis lazuli, crystal (Crystal), agate, and various other jewels as its branches and leaves. Furthermore, he manifested countless celestial maiden forms to transform those beings. ‘Good man! If various beings should be saved by seeing a victorious assembly, the Bodhisattva then manifests as a great powerful Deva (Deva, a deity), various Nāgas (Nāga, a serpent deity), Yakṣas (Yaksa, a guardian spirit), Gandharvas (Gandharva, a celestial musician), Asuras (Asura, a demon or titan), Garuḍas (Garuda, a mythical bird), Kinnaras (Kinnara, a mythical being, half-human and half-bird), Mahoragas (Mahoraga, a great serpent deity), Śakra devānām Indra (Śakra devānām Indra, the lord of the gods), Brahmā (Brahmā, the creator god), the Four Heavenly Kings, or for the Śrāvakas (Śrāvaka, a disciple who hears and practices the teachings) he manifests the Four Unimpeded Exegeses (Four Unimpeded Exegeses) and Both Deliverances (Both Deliverances), or for the Bodhisattvas he manifests abiding in the Tenth Bhumi (Tenth Bhumi) and attaining the Śūraṅgama Samādhi (Śūraṅgama Samādhi) to transform those beings.’ ‘Good man! This is called the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) entering the ten kinds of Dharma practices, able to know how to manifest transformations appropriately.’ ‘Good man! The Bodhisattva-mahāsattva entering the ten kinds of Dharma practices is able to know the excellent and wonderful retributions of various good roots. What are the ten? So-called, good man! For example, because of the moon in the sky, one can see various moon images in the water, but the moon in the sky does not go into the water. Good man! Like this, the causes and conditions of various good root karmic actions will have various excellent and wonderful retributions, and whatever the mind desires, everything will be accomplished. Just as the moon in the sky does not go into the water, so the various good causes and conditions that are made do not go into the result, although they do not go into the result, relying on those good root causes and conditions, there will be excellent and wonderful retributions that are different and varied. ‘Good man! For example, relying on the karmic actions, one can see various colors in the wheel pattern of a peacock's feather; like this, the Bodhisattva-mahāsattva relying on the causes and conditions of various good root karmic actions will have limitless differences in retributions. Just as those karmic actions do not go into the feather wheel, although they do not go, relying on the power of those karmic causes and conditions, there are various colors in the feather wheel. Like this, the various good root karmas that are done do not go into the result, although they do not go, relying on those good root causes and conditions, there will be excellent retributions that are different and varied. ‘Good man! For example, relying on those excellent and wonderful good roots, various kinds of flowers rain down in the sky, like this various --------------------------------------------------------------------------------
Chinese
华具足妙好色、香、味、触，而彼善根不至华中，以诸善根与虚空华相各异故。如是，所作善根业行不至于果，虽不至果，而依彼善业因缘有胜果报差别不同。 “善男子！譬如依彼胜妙善行于虚空中自然而作种种伎乐、微妙音声、欢娱之事以为供养，然彼善行不至伎乐音声等中，以此善行与诸伎乐相各异故。其相虽异，而依彼业有虚空中种种伎乐。如是，依诸善根业行因缘有胜果报，然彼善行不至于果，虽不至果，而依彼善根因缘有胜果报差别不同。 “善男子！譬如虚空杂色虹起，依彼四大增上因缘，而彼四大不至虹中。虽不至虹，以彼四大因缘力故，生诸虹色种种不同——地大因缘而生黄色、水大因缘生于青色、火大因缘生于赤色及诸绮色、风大因缘生虹轮相。如是，依诸善根增上因缘而有胜妙果报具足。 “善男子！譬如轮王受持十善业道因缘得七宝具足及自然粳粮不假种殖，而彼受持十善业道因缘不至七宝、亦复不至自然粳粮，以依受持十善业道因缘而有轮王胜妙果报。如是，善发胜心、善起诸行、善能受持善根力故，有彼轮王胜妙果报，然彼业因不至果中，故说因果不相似。 “善男子！譬如诸天胜善因缘，自然而有曼陀罗华、诸妙天宫、百味甘膳，而彼善根不至果中，非不依 现代汉语译本：花具有美好的颜色、香味、味道和触感，但那些善根并不会进入花中，因为各种善根与虚空中的花朵形态各不相同。同样，所做的善根业行也不会直接变成果报，虽然不直接变成果报，但依靠那些善业的因缘，会有殊胜的果报，而且果报的差别也各不相同。 ‘善男子！譬如依靠殊胜美好的善行，在虚空中自然而然地出现各种伎乐、美妙的音声、欢娱的事情来作为供养，然而这些善行并不会进入伎乐音声等之中，因为这些善行与各种伎乐的形态各不相同。虽然形态各不相同，但依靠那些业力，在虚空中会出现种种伎乐。同样，依靠各种善根业行的因缘，会有殊胜的果报，然而这些善行并不会直接变成果报，虽然不直接变成果报，但依靠那些善根的因缘，会有殊胜的果报，而且果报的差别也各不相同。’ ‘善男子！譬如虚空中出现各种颜色的彩虹，依靠地、水、火、风四大增上的因缘，然而这四大并不会进入彩虹之中。虽然不进入彩虹，但依靠这四大因缘的力量，会产生各种不同的彩虹颜色——地大的因缘产生黄色，水大的因缘产生青色，火大的因缘产生红色以及各种绮丽的颜色，风大的因缘产生彩虹的轮廓形状。同样，依靠各种善根增上的因缘，会有殊胜美好的果报具足。’ ‘善男子！譬如转轮圣王受持十善业道的因缘，得到七宝具足以及自然生长的粳米，不需要种植，然而他受持十善业道的因缘并不会进入七宝之中，也不会进入自然生长的粳米之中，因为依靠受持十善业道的因缘，才会有转轮圣王殊胜美好的果报。同样，善于发起殊胜的心念、善于发起各种行为、善于受持善根的力量，才会有转轮圣王殊胜美好的果报，然而那些业因并不会直接变成果报，所以说因果并不相似。’ ‘善男子！譬如诸天殊胜的善因缘，自然而然地有曼陀罗花（Mandārava flower，天界的奇花）、各种美妙的天宫、百味的甘美食物，然而那些善根并不会进入果报之中，并非不依靠