English
English version Ananda asked: 'World Honored One, what do you usually use to spread out your seat, is it a soft cushion, or do you use thatch?' The Buddha told Ananda: 'Stop! Stop! All the Buddhas of the past, the Tathagatas (如来，Thus Gone Ones), the Arhats (至真，Worthy Ones), the Samyak-sambuddhas (等正觉，Perfectly Enlightened Ones) all used thatch as their seats. They did not consider seats adorned with soft and luxurious decorations to be comfortable. Cultivating in accordance with the right path is the greatest peace.' Ananda, receiving the teaching, immediately rose from his seat, left the assembly, and went out to seek thatch. At that time, countless hundreds of thousands of millions of devas (天，gods), each took soft, fine heavenly grass and placed it before Ananda. Ananda then took this grass and went to the stone chamber to spread out a seat of thatch for the Buddha. After the spreading was completed, countless hundreds of thousands of millions of devas, each took heavenly garments and spread them on the grass. The number of garments spread was so great that even if they were spread over the entire world, they could not all be accommodated. The Buddha, with his majestic spiritual power, transformed the garments that were spread out to be only four inches high. The Buddha rose from his seat and entered the stone chamber under the Bodhi tree, countless musical instruments played without being struck, and heavenly flowers rained down, piling up to knee-height in the great thousand world system. The Buddha peacefully entered samadhi (三昧，concentration) in the correct reception, transforming the stone chamber to be like crystal. All beings in the three thousand world system who possessed pure virtue could see the Tathagata sitting in the stone chamber, just as they would see their own faces in a clear mirror. The Buddha extended his right palm, emitting hundreds of thousands of millions of rays of light, which illuminated the entire three thousand great thousand world system, overshadowing the light of the sun and moon. At that time, all beings were free from lust, anger, and delusion, and no longer harbored arrogance, pride, or jealousy. There was also no suffering from fatigue, strife, or litigation. They treated each other with loving-kindness, as if they were fathers and mothers, brothers and sisters, sons and daughters, and as if they were their own bodies, without any difference. The World Honored One's samadhi (三昧，concentration) was eternally stable, without attachment, without action, naturally moving like the void, without deluded thoughts. The three thousand great thousand world system shook in six ways. At that time, the Buddha-land manifested the Buddha's majestic spiritual power and transformations. Twenty-two thousand devaputras (天子，heavenly beings) all generated the mind of Anuttara-samyak-sambodhi (无上正真道意，unsurpassed, right and perfect enlightenment), each took heavenly flowers and scattered them in the stone chamber to make offerings to the Buddha, circled the chamber three times, and suddenly disappeared. The flowers scattered by the devas covered the mountain streams and transformed into Buddhist temples, their fragrance pervading the three thousand world system, so that none could fail to smell it. The Buddha then transformed his body and went to the place of the Tathagata (如来，Thus Gone One), Arhat (至真，Worthy One), Samyak-sambuddha (等正觉，Perfectly Enlightened One), the Heavenly King, arriving at the Universal Light World. --------------------------------------------------------------------------------
Chinese
尔时，十方江河沙等刹土诸佛，因五浊世众生难化故，皆现诣天王佛所，亦如能仁如来至真，彼土若斯淫怒痴盛，自大憍慢反逆不孝，谀谄邪念志在下度。所以者何？本土众生，不往见佛不肯启受，既有所闻不听不入不思奉行。以故诸佛善权方便而坐燕室，更化变形诣普光界天王佛所，讲说分别诸佛要集。 “何谓佛要集？诸佛世尊，所载众行以备无所，复进最后究竟，愍爱众生故，名诸佛要集经典之义。如来至真灭度之后，当为众生发去覆盖，诸佛大圣则是法主，德过须弥、智超江海、道越虚空，不可为喻，用一切愚人懈怠放逸不顺法教，复受经典。彼等何故懈废迷荒，缠绵阴盖不免三趣？诸佛世尊见此义故合要集法。 “于时于彼普光世界，不可计会无数诸佛，悉共集会其土。何故而谓普光？彼土纯真无有声闻缘觉之名，皆诸菩萨充满备悉，其土菩萨各各自有金色光明，相好严身光耀普照靡不通遍，故谓普光。 “何谓诸佛要集？则如真谛遵崇诸法。何谓诸法？何谓为崇？何谓为遵？一切诸法悉为一法，此诸法者亦无有法，亦无非法，亦不可说。所以者何？其无法者，则无所生亦无所起，而为说法不久长存，以假言耳。内有六入外亦六入，五阴诸种及与诸入，是谓一切所有，以假言耳 当时，十方如同恒河沙数一样多的刹土（kshetra，佛土）的诸佛，因为五浊恶世（时代充满五种污浊：劫浊、见浊、烦恼浊、众生浊、命浊）的众生难以教化，都显现来到天王佛（Dēvarāja Buddha）的处所，也像能仁如来（Śākyamuni Buddha，释迦牟尼佛）至真佛一样。那些国土像这样淫欲、嗔怒、愚痴盛行，自大骄慢、反叛不孝，阿谀谄媚、邪恶念头，心志在于下劣的追求。为什么呢？因为那些国土的众生，不前往拜见佛，不肯接受教诲，即使听到了佛法，也不听从、不领悟、不思考、不奉行。因此，诸佛用善巧方便，在隐秘的住所，变化身形来到普光界（Sarvaprakāśa）天王佛的处所，讲说分别诸佛要集。 ‘什么是佛要集？诸佛世尊，所包含的众多修行，完备而无所遗漏，又进一步达到最后的究竟，怜悯爱护众生，所以名为诸佛要集，这就是经典的意义。如来至真佛灭度之后，应当为众生揭开发去覆盖的烦恼，诸佛大圣则是法的主人，德行超过须弥山（Sumeru），智慧超越江海，道行超越虚空，无法比喻，但一切愚人懈怠放逸，不顺从佛法教导，又接受经典。他们为什么懈怠荒废，迷惑荒唐，被阴暗覆盖缠绕，不能免于三恶道（地狱、饿鬼、畜生）的苦难？诸佛世尊见到这个原因，所以汇集要集之法。’ ‘当时在那个普光世界，有不可计数无数的诸佛，共同庄严那个国土。为什么称为普光？那个国土纯净真实，没有声闻（Śrāvaka，听闻佛法而证悟者）、缘觉（Pratyekabuddha，通过自身观察因缘而觉悟者）的名号，都是诸菩萨充满完备，那个国土的菩萨各自都有金色光明，相好庄严其身，光芒普照没有不通达遍及的地方，所以称为普光。’ ‘什么是诸佛要集？就是如实地遵崇诸法。什么是诸法？什么是崇？什么是遵？一切诸法都是一法，这些诸法也没有法，也没有非法，也不可说。为什么呢？因为那无法者，就没有生也没有起，而为说法不能长久存在，只是假借言语而已。内有六入（六根：眼、耳、鼻、舌、身、意）外也有六入（六尘：色、声、香、味、触、法），五阴（色、受、想、行、识）诸种以及诸入，这就是一切所有，只是假借言语而已。
English
At that time, the Buddhas from countless lands, as numerous as the sands of the Ganges River in the ten directions, all appeared at the abode of Dēvarāja Buddha (天王佛, the Heavenly King Buddha) because the beings in the world of the five turbidities (五浊世: the age of degeneration) were difficult to transform. They were like the Tathāgata (如来, Thus Come One), the perfectly enlightened Śākyamuni Buddha (释迦牟尼佛), in that land where lust, anger, and ignorance were rampant, arrogance and pride prevailed, rebellion and unfilial conduct were common, and flattery and evil thoughts dominated, with minds set on inferior pursuits. Why was this so? Because the beings in those lands did not go to see the Buddha, nor were they willing to receive teachings. Even if they heard the Dharma, they did not listen, understand, contemplate, or practice it. Therefore, the Buddhas, with skillful means, resided in secluded chambers, transforming their forms to visit Dēvarāja Buddha in the Sarvaprakāśa realm (普光界, the Realm of Universal Light), where they expounded and elucidated the essential collection of all Buddhas. ‘What is the essential collection of all Buddhas? The World Honored Ones, the Buddhas, possess all the practices, complete and without omission, and further advance to the ultimate consummation. Out of compassion and love for all beings, it is named the essential collection of all Buddhas; this is the meaning of the scripture. After the Parinirvana (灭度, passing away) of the Tathāgata, the perfectly enlightened Buddha, it should be used to uncover and remove the coverings of afflictions for all beings. The great sages, the Buddhas, are the masters of the Dharma, whose virtue surpasses Mount Sumeru (须弥山, the central world-mountain), whose wisdom exceeds the rivers and seas, and whose path transcends the void, beyond comparison. However, all foolish people are lazy and indulgent, disobeying the Dharma and teachings, yet they receive the scriptures. Why are they negligent and wasteful, confused and deluded, entangled in darkness and unable to escape the three evil destinies (三趣: hell, hungry ghosts, animals)? The World Honored Ones, the Buddhas, seeing this reason, compiled the essential collection of Dharma.’ ‘At that time, in that Sarvaprakāśa world (普光世界), countless Buddhas, beyond measure, together adorned that land. Why is it called Sarvaprakāśa (普光)? That land is purely genuine, without the names of Śrāvakas (声闻, Hearers) or Pratyekabuddhas (缘觉, Solitary Buddhas); it is filled and replete with Bodhisattvas. Each Bodhisattva in that land possesses golden light, with excellent marks adorning their bodies, their radiance universally illuminating without any place unreached; therefore, it is called Sarvaprakāśa.’ ‘What is the essential collection of all Buddhas? It is to truly and respectfully follow all Dharmas. What are all Dharmas? What is respect? What is following? All Dharmas are one Dharma, and these Dharmas are neither Dharma nor non-Dharma, nor can they be spoken of. Why is this so? Because that which is without Dharma has no birth and no arising, and to speak of it cannot last long; it is merely a provisional expression. There are six entrances internally (六入: the six sense organs - eyes, ears, nose, tongue, body, mind) and six entrances externally (六入: the six sense objects - form, sound, smell, taste, touch, dharma), the five skandhas (五阴: form, feeling, perception, volition, consciousness), all kinds, and all entrances; this is all that exists, merely a provisional expression.’ --------------------------------------------------------------------------------
Chinese
分别章句。一切诸法如真谛观，则无五阴、四种、诸入，无有断灭亦无有常无有坚固，是故言曰诸法无言。一切诸法本净则空，无有其名，其命所说亦无所有，一切诸法及与名号，皆亦自然悉无所有，是诸佛要集。 “何谓为崇？谓崇澹泊悉无所生，崇于无欲、崇于真谛、崇于无本，而崇法界、崇于本际，诸法悉空，崇此真谛，一切诸法皆无所住，无所习行，无行不行，威仪礼节，不取当来。无我所无诸所受业，则无君主亦无被服，不可睹见，为究竟尽故不可尽，假有文辞。其无尽者则无所生，其为本净，谓志澹泊亦无所生，舍离所生及无所生，已所崇者无声无寂，无能堕落亦无退者，除诸劝助，则无有底亦不无底，不起不生，讲宣平等亦无想念，无近无远亦无足迹，故谓为崇。 “是所崇者谓入法城，一切诸法假有号耳，无来无往，无得无不得，无有将往亦无还返，不正不邪，不闻不见，无念无知，不恐不惧，无爱无处，无寂不寂，不粗不细，不长不短，不中不彼，不来不藏，不得因缘，不安不危，悉不晓了亦无所行，无所兴废亦无蠲除，不令发起，不养不眠，不思不想，不达不念。无有限节，所念无量，无守无护，无所呼来，不度彼岸，不有处不无处，不断灭不计常，不失不得，无去来今，无慧无不 现代汉语译本： 若以真谛的视角来观察一切诸法，那么就没有五阴（色、受、想、行、识，构成个体存在的五个要素）、四大种（地、水、火、风，构成物质世界的四种基本元素）、诸入（眼、耳、鼻、舌、身、意六根，以及色、声、香、味、触、法六尘，共十二处），没有断灭，也没有常恒，没有坚固不变的性质。因此说，一切诸法都无法用言语来表达。 一切诸法从本以来就是清净而空寂的，没有固定的名称，也没有所谓的生命，所说的一切也都是空无所有的。一切诸法以及所有的名号，都是自然而然地空无所有，这就是诸佛所要汇集的要点。 ‘什么是崇高呢？’ 崇高就是指淡泊宁静，没有任何生起。崇尚于没有欲望，崇尚于真谛，崇尚于没有根本。进而崇尚于法界（一切诸法的总称），崇尚于本际（事物最初的本源），诸法都是空性的，崇尚这种真谛。一切诸法都没有任何的住处，没有可以习行之处，没有行，也没有不行，威仪礼节，不执取未来。没有我所，没有诸所受的业，就没有君主，也没有被统治者，不可睹见，为了究竟的止息所以不可穷尽，只是假借文字来表达。那没有穷尽的，就没有生起。那本性清净的，是指心志淡泊，没有任何生起，舍离了所生和无所生。已经崇尚的，没有声音，没有寂静，没有能使之堕落的，也没有退转的，除了劝助之外，就没有底，也不无底，不起不生，讲说平等，也没有想念，没有近，没有远，也没有足迹，所以称为崇高。 ‘这所崇尚的，是指进入法城（佛法的境界），一切诸法只是假借名号而已，没有来，没有往，没有得，没有不得，没有将往，也没有还返，不正是，也不邪，不闻，也不见，没有念，没有知，不恐，也不惧，没有爱，没有处所，没有寂静，也不不寂静，不粗，也不细，不长，也不短，不中，也不偏，不来，也不藏匿，没有得到因缘，不安稳，也不危险，完全不了解，也没有所行，没有兴起，也没有废除，也没有蠲除，不令发起，不养育，也不睡眠，不思，也不想，不通达，也不忆念。没有有限的节制，所念的是无量的，没有守护，没有保护，没有呼唤而来，不度过彼岸，不有处，也不无处，不断灭，也不计为常，不失去，也没有得到，没有过去、现在、未来，没有智慧，也没有不智慧。’