Chinese
亦无所说；亦无勤苦亦无食饮。何以故？诸菩萨以法欢喜为食饮，彼土中无罗汉、辟支佛名。如是，拘翼！珍宝积聚国土中，是刹中世尊珍宝豪场出过上聚如来、至真、等正觉，是月天子从彼佛刹没来生此忉利天，故来欲见佛，礼我、绕我、问讯我，欲有所问故来。因是所问，会无央数千人广有所知，又会余菩萨于不起法忍皆使满具。 “拘翼！是月天子故来见佛，欲护一切法、欲持于法。佛般泥洹已后，最后法欲尽时，当于是间得道生于人中，持是所说甚深甚深法，广有所照，普以教授满百千人，于是不起法忍皆乐欲学久远。最后法欲尽时，于是尽，终生第四兜术天，会于弥勒菩萨所，讲说诸佛世尊道事，不可计数百千天子，前世初未曾起道意，今闻是说皆发阿耨多罗三耶三菩心。弥勒来下得正觉时，是菩萨承事弥勒佛万岁，居家常供养弥勒及众僧，乃后时与四千人俱，以家之信出家为道便作沙门。作沙门已，于弥勒如来、至真、等正觉所，尽形寿常持法；弥勒般泥洹后至于法住常持法。于是贤劫中千佛中少四佛，皆当供养承事尔所佛。于是诸佛世尊所说经，当修梵清净之行，最后过七恒沙等劫，当于是世作佛，号字月光曜如来、无所著、等正觉，所愿皆满。” 于是月星天子语是天子言：“善哉！今 现代汉语译本：也没有什么可说的；也没有什么勤劳辛苦，也没有什么食物饮料。为什么呢？因为诸位菩萨以佛法的欢喜作为食物饮料，那个佛国之中没有阿罗汉（断除烦恼，证得涅槃的小乘修行者）、辟支佛（不依师 teaching，自己悟道的修行者）的名号。像这样，拘翼（帝释天名）！在珍宝积聚的国土中，这个佛刹中世尊珍宝豪场出过上聚如来（佛名）、至真（如来的称号）、等正觉（如来的称号），这位月天子是从那个佛刹去世后，来到这里忉利天（欲界六天之一）的，所以来想见佛，礼拜我、围绕我、问候我，因为想要有所请问才来的。因为他所提出的问题，能让无数千人广泛地有所了解，又让其余的菩萨在不起法忍（对诸法实相安忍不动）方面都能圆满具足。 ‘拘翼（帝释天名）！这位月天子特意来见佛，是想要守护一切佛法、想要坚持佛法。在佛陀般涅槃（佛陀的入灭）之后，最后的佛法将要灭尽的时候，他应当在这个世间得道，出生在人间，秉持这些所说的甚深甚深的佛法，广泛地照耀，普遍地用佛法教导圆满百千人，使他们对于不起法忍都乐意学习很久。在最后的佛法将要灭尽的时候，就在这个时候灭尽，最终往生到第四兜率天（欲界六天之一），在弥勒菩萨（未来佛）那里，讲述诸佛世尊的道业事迹，无数不可计数的百千天子，前世最初未曾生起道意，现在听闻这些说法都发起了阿耨多罗三藐三菩提心（无上正等正觉之心）。弥勒（未来佛）下生到人间得证正觉的时候，这位菩萨承事弥勒佛万岁，居家时常常供养弥勒（未来佛）以及众僧，之后与四千人一起，因为对佛法的坚定信仰而出家修道，便做了沙门（出家修道者）。做了沙门（出家修道者）之后，在弥勒如来（未来佛）、至真（如来的称号）、等正觉（如来的称号）那里，尽其一生都坚持佛法；弥勒（未来佛）般涅槃（佛陀的入灭）之后，直到佛法住世的时候都坚持佛法。于是在贤劫（佛教宇宙观中的一个时期）中的千佛之中，少了四佛，都应当供养承事这些佛。对于这些诸佛世尊所说的经典，应当修习梵行清净的行为，最后经过七恒河沙数等的劫数，应当在这个世间成佛，名号叫做月光曜如来（佛名）、无所著（如来的称号）、等正觉（如来的称号），所有的愿望都能够圆满。’ 于是月星天子告诉这位天子说：‘善哉！现在’
English
English version: There is also nothing to say; there is no diligence or hardship, nor any food or drink. Why is that? Because all Bodhisattvas take joy in the Dharma as their food and drink. In that land, there are no names of Arhats (one who has attained Nirvana) or Pratyekabuddhas (one who attains enlightenment on their own). Thus, Kausika (name of Indra)! In the land of accumulated jewels, in this Buddha-field, the World Honored One's treasure field surpasses the highest gathering of Tathagatas (title of a Buddha), the Truly Enlightened One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha). This Chandra-deva (moon god) came from that Buddha-field, having been reborn in this Trayastrimsa Heaven (one of the heavens in Buddhist cosmology), so he came wanting to see the Buddha, to pay homage to me, circumambulate me, greet me, and came because he wanted to ask something. Because of his questions, countless thousands of people will gain extensive knowledge, and also cause the remaining Bodhisattvas to fully accomplish the forbearance of non-arising dharmas (acceptance of the truth that phenomena do not arise or cease). 'Kausika (name of Indra)! This Chandra-deva (moon god) has come specifically to see the Buddha, wanting to protect all the Dharma, wanting to uphold the Dharma. After the Buddha's Parinirvana (the Buddha's passing away), when the final Dharma is about to perish, he should attain the Way in this world, be born among humans, uphold these profound and deeply profound Dharmas that have been spoken, extensively illuminate, universally teach and fulfill hundreds of thousands of people, causing them to joyfully desire to study the forbearance of non-arising dharmas (acceptance of the truth that phenomena do not arise or cease) for a long time. When the final Dharma is about to perish, it will perish at that time, and ultimately be reborn in the fourth Tushita Heaven (one of the heavens in Buddhist cosmology), where he will be with Maitreya Bodhisattva (the future Buddha), speaking about the deeds of the Buddhas, World Honored Ones. Countless hundreds of thousands of devas (gods), who in their previous lives had never initially generated the thought of the Way, now hearing these teachings, all generate the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). When Maitreya (the future Buddha) descends and attains perfect enlightenment, this Bodhisattva will serve Maitreya Buddha (the future Buddha) for ten thousand years, and while living at home, will often make offerings to Maitreya (the future Buddha) and the Sangha (Buddhist monastic community). Later, together with four thousand people, he will leave home to cultivate the Way because of his firm faith in the Dharma, and become a Shramana (wandering ascetic). After becoming a Shramana (wandering ascetic), he will, at the place of Maitreya Tathagata (the future Buddha), the Truly Enlightened One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha), uphold the Dharma for the rest of his life; after Maitreya's (the future Buddha) Parinirvana (the Buddha's passing away), he will uphold the Dharma until the Dharma abides. Thus, among the thousand Buddhas in this Bhadrakalpa (fortunate aeon), lacking four Buddhas, he should make offerings and serve those Buddhas. Regarding the Sutras spoken by these Buddhas, World Honored Ones, he should cultivate pure conduct of Brahma-like behavior, and finally, after passing through seven Ganges-sand-like kalpas (eons), he should become a Buddha in this world, with the name Moonlight Radiance Tathagata (name of a Buddha), the Unattached One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha), and all his wishes will be fulfilled.' Then the Chandra-tara-deva (moon and star god) said to this deva (god): 'Excellent! Now' --------------------------------------------------------------------------------
Chinese
为佛之所授决，当得阿耨多罗三耶三佛。卿本有何等恩？有何等供养？作何等爱敬喜乐欢喜事施于佛，乃使如来独授卿决？” 是时月天子语月星天子言：“如来者亦不以善与人决；亦不有所畏故与人决；亦不言是人可与是不可与。菩萨者自学菩萨法，世尊便记其决。卿云何作是问：‘我仁有何等恩于佛所，使佛作是敬、作是爱、作是念、作是欢喜、作是赐遗？’” 月星天子问月天子言：“是欢喜当从何所见？” 月天子答月星天子言：“欢喜从心求。” 月星天子复言：“心不想心，谁作是踊跃者？” 报言：“踊跃不可持，亦不可获，是上踊跃。如不可获，踊跃之最也。” 月天子语月星天子：“如是踊跃，于是踊跃有所不可者不为踊跃，是踊跃于放逸事而不为，于是踊跃中而常踊跃，不复生废退意。如是月星天子！当于是法求，用是故得踊跃；于法所作而不放逸，于是求、于是不求、亦不离求。何以故？不于法界求；亦不于所求。如是。月星天子！” 佛说道神足无极变化经卷第二 大正藏第 17 册 No. 0816 佛说道神足无极变化经 佛说道神足无极变化经卷第三 西晋安息三藏安法钦译 于是月星天子语月天子言：“如是 现代汉语译本： ‘佛陀所授的成佛预言，是关于获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的。你究竟有什么样的恩德？有什么样的供养？做了什么样的爱敬喜乐欢喜之事施予佛陀，才使得如来（Tathagata，佛陀的称号）唯独给你授记？’ 这时，月天子（Candra-deva，月神）对月星天子（Candra-tāraka-deva，月星神）说：‘如来不会因为善行而给人授记；也不会因为有所畏惧而给人授记；也不会说这个人可以授记，那个人不可以授记。菩萨自己学习菩萨法，世尊（Lokajyestha，世尊，佛的尊号）便会给予授记。你为何要问：‘我有什么样的恩德在佛陀那里，使得佛陀对我如此敬重、如此爱护、如此挂念、如此欢喜、如此赐予？’’ 月星天子问月天子说：‘这种欢喜应当从哪里见到？’ 月天子回答月星天子说：‘欢喜从内心寻求。’ 月星天子又说：‘心不能想心，是谁在踊跃呢？’ 回答说：‘踊跃是不可把握的，也是不可获得的，这是至上的踊跃。正因为不可获得，才是踊跃的极致。’ 月天子对月星天子说：‘像这样的踊跃，如果对某些事物有所执着，那就不是真正的踊跃，这种踊跃是对放逸之事不为所动，在这种踊跃中常常保持踊跃，不会再生起退废之心。像你这样，月星天子！应当在这种法中寻求，因此才能获得踊跃；对于法所作的事情不放逸，于此寻求、于此不寻求、也不离开寻求。为什么呢？不在法界（Dharmadhatu，诸法的总称）中寻求；也不在所求之物中寻求。就是这样，月星天子！’ 《佛说道神足无极变化经》卷第二 大正藏第17册 No. 0816 《佛说道神足无极变化经》 《佛说道神足无极变化经》卷第三 西晋安息三藏安法钦译 于是月星天子对月天子说：‘如是。’
English
English version: ‘The prediction of Buddhahood given by the Buddha is about attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). What kind of grace do you inherently possess? What kind of offerings have you made? What kind of loving, respectful, joyful, and delightful things have you done and given to the Buddha, that the Tathagata (the thus-gone one, an epithet of the Buddha) would exclusively give you a prediction?’ At that time, Candra-deva (the moon god) said to Candra-tāraka-deva (the moon star god): ‘The Tathagata does not give predictions based on good deeds; nor does he give predictions out of fear; nor does he say that this person can be given a prediction and that person cannot. When a Bodhisattva studies the Bodhisattva Dharma himself, the Lokajyestha (the world honored one, an epithet of the Buddha) will give him a prediction. Why do you ask: ‘What kind of grace do I have in the Buddha's presence, that the Buddha would have such respect, such love, such remembrance, such joy, and such bestowal for me?’’ Candra-tāraka-deva asked Candra-deva: ‘From where should this joy be seen?’ Candra-deva replied to Candra-tāraka-deva: ‘Joy is sought from within the heart.’ Candra-tāraka-deva further said: ‘The mind cannot think of the mind, who is it that is leaping with joy?’ He replied: ‘Leaping with joy cannot be held, nor can it be obtained, this is the supreme leaping with joy. Because it cannot be obtained, it is the ultimate of leaping with joy.’ Candra-deva said to Candra-tāraka-deva: ‘Such leaping with joy, if there is attachment to certain things in this leaping with joy, then it is not true leaping with joy, this leaping with joy is unmoved by matters of indulgence, in this leaping with joy one constantly maintains joy, and does not give rise to thoughts of regression. Like you, Candra-tāraka-deva! You should seek in this Dharma, therefore you can obtain leaping with joy; for the things done by the Dharma, do not be indulgent, seek in this, do not seek in this, and do not depart from seeking. Why? Do not seek in the Dharmadhatu (the realm of all dharmas); nor seek in the things sought. Just so, Candra-tāraka-deva!’ The Sutra of the Buddha's Discourse on Divine Powers and Limitless Transformations, Volume 2 Taisho Tripitaka Volume 17 No. 0816 The Sutra of the Buddha's Discourse on Divine Powers and Limitless Transformations The Sutra of the Buddha's Discourse on Divine Powers and Limitless Transformations, Volume 3 Translated by An Faqin of the Western Jin Dynasty, An息 Tripitaka Then Candra-tāraka-deva said to Candra-deva: ‘So it is.’ --------------------------------------------------------------------------------
Chinese
菩萨学，名为学菩萨。”复问：“何所是菩萨学？” 报言：“天子！菩萨学于菩萨，于是无身无身行、无口无口行、无意无意行，是为菩萨学。菩萨于身无所学亦无所获，亦无所失亦无所亡，如是，天子！菩萨学。” 复言：“天子！如是学，为如来所授决耶？” 月天子语月星天子言：“不。作是学者世尊不与决。何以故？不念于是学、不念有所说、亦不念我、亦不念有所求、亦不念我有所学，是名为学。语分部于世不合会、其有言我作是学，为不谛、为非说，不念言有我；亦不言是谛；亦不言我是菩萨学。” 复问：“若有几事，天子！得审谛报住？” 答言：“于所愿常高举而不下亦不中间，于愿常在心未曾休懈，虽有是而不作是法，为最是法，不如于是法审谛觉知，是名为住，为审谛住。” 复问言：“天子！持何所法得如来授决？” 报言：“不于凡人法有所舍，亦不于佛法有所得，用是故如来授决。天子！如是法无所舍，于是法无所得，我以是故为如来所授决。” 复问：“如是，凡人为皆授决。何以故？如者不舍凡人，亦不舍凡人法，于佛法亦无所得。”复言：“天子！何因缘为凡人法？”复言：“法空，法界亦空？”复言：“天子！何因缘为佛 法如者拘利佛亦如？” 报言：“天子！能于虚空界、于法界，能有所舍不？”报言：“天子！不于如如者于拘利佛为可有所得？”报言：“不久。天子！如是天子！次第说，于凡人法无所舍；于佛法无所得。用是为如来所授决。” 复言：“云何于空界、法界，于如、于拘利佛，从是得决耶？” 报言：“天子！不尔。” 复问言：“云何，天子！于空界、于法界、于如、于拘利佛，于是不得决，余诸佛复从何所得决？” 报言：“怛萨如、受决如，空界、法界怛萨拘利佛。如是天子！法乎法如此，法乎法也如是授决，是为受决。为得决已，不离阿耨多罗三耶三菩，不离阿惟三佛。” 于是月星天子前白佛言：“世尊！是月天子逮得深慧，所说乃尔？” 佛言：“如是说法，天子！菩萨为逮得忍，若求索、若发遣；若于一切诸法界，若说、若有所说，不能于法界有所见，不能有所语，亦不能有所传。何以故？于法界无所语亦无所说：如是法界、如是人界。如是人界是为佛力处，如是佛力处一切诸法如是！如是天子！如是菩萨为如法住，如是住不复信余事，亦不随余事，如是者当复因何等令佛有所说？” 尔时贤者大目揵连于释提桓因宫紫绀殿上，为诸天子众说法 现代汉语译本： ‘法如’（Dharma-essence）与‘拘利佛’（Koli Buddha）也是如此吗？” 回答说：‘天子！能在虚空界、在法界，有所舍弃吗？’回答说：‘天子！对于如如（Tathata，真如）者，能从拘利佛那里得到什么吗？’回答说：‘不能。天子！就是这样，天子！次第地说，对于凡人的法没有舍弃，对于佛法没有得到。这是如来所授的决。’ 又问：‘如何从空界、法界，从如如、从拘利佛，得到决呢？’ 回答说：‘天子！不是这样的。’ 又问：‘天子！如果从空界、法界、如如、拘利佛这里得不到决，那么其他的佛又从哪里得到决呢？’ 回答说：‘怛萨如（Tathata，真如）与受决如（acceptance of assurance），空界、法界与怛萨拘利佛（Tathata Koli Buddha）。天子！法与法如此，法与法也如此授决，这就是受决。得到决之后，不离阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），不离阿惟三佛（Aviruddha Buddha，无违佛）。’ 这时，月星天子向前对佛说：‘世尊！这位月天子获得了如此深刻的智慧，所说的话竟然是这样吗？’ 佛说：‘天子！像这样说法，菩萨才能获得忍（Kshanti，安忍），无论是求索、还是发遣；无论在一切诸法界，无论是说、还是有所说，都不能在法界中有所见，不能有所说，也不能有所传达。为什么呢？因为在法界中无所说也无所不说的：这样的法界、这样的人界。这样的人界就是佛力之处，这样的佛力之处一切诸法就是这样！天子！这样的菩萨才能如法安住，这样安住就不会再相信其他的事情，也不会随顺其他的事情，这样的人又怎么会再让佛有所说呢？’ 这时，贤者大目犍连（Mahāmaudgalyāyana）在释提桓因（Śakra Devānām Indra）的宫殿紫绀殿上，为诸天子众说法。