Chinese
身在莲华上，放身光明而在梵天，自于其处所语，四天下皆闻。于是目连说偈言： “佛出于世间， 甚为难得值； 无数亿百千， 难计拘利劫。 譬如优昙钵， 其华甚难值； 如是佛难见， 世尊过于是。 譬之若尊王， 飞行遮迦越； 常而有神足， 福德力亦尔！ 其子有千人， 七宝皆悉具； 往到于佛所， 听受上法言。 梵天与帝释！ 所欲得自在； 若欲乐天上， 复乐于人间。 五乐以自娱， 恣心欢喜乐； 往到法王所， 一切可得愿。 若能有弃离， 一切诸爱欲； 到于泥洹寂， 如服甘露味。 其欲逮无极， 得最神足力； 当诣世雄所， 听受上法言。 若有辟支佛！ 及与诸弟子； 于是两足中， 佛为最尊上。 降伏于魔王， 并及诸官属； 当往到如来！ 见于法之主！” 于是大目揵连发起无央数那术亿百千天子，欲界、色界疾疾各以所有天华、天香、天傅、饰华、天泽香，皆持欲往到佛所，各持是华供养散于佛上，以头面稽首礼佛足，却住一面。于是目揵连以神足力聚会诸天众共在一处已，便往到佛所，前以头面着佛足，皆却住一面。 佛尔时语目连言：“目连！听我所 现代汉语译本 身处莲花之上，放出光明照耀梵天（Brahmā，色界天的最高层），梵天自身在其处所说法，四天下都能听闻。于是目连（Maudgalyāyana，佛陀十大弟子之一，以神通著称）说偈语道： ‘佛陀出现在世间，是非常难得遇到的； 无数亿百千，难以计算的拘利劫（koṭi，印度数字单位；kalpa，极长的时间单位）。 譬如优昙钵（udumbara，一种稀有的花）花，它的花非常难得见到； 像这样佛陀难以见到，世尊（Bhagavān，佛陀的尊称）比这更难遇到。 譬如尊贵的转轮王（cakravartin，理想的统治者），飞行自在，具有神通； 常有神足通（iddhi-pāda，通过禅定获得的超自然能力），福德之力也是如此！ 他的儿子有千人，七宝（sapta ratna，统治者的七种珍宝）全都具备； 前往到佛陀的处所，听受至上的佛法。 梵天与帝释（Śakra，忉利天之主）！所希望的都能得到自在； 如果希望在天上享乐，又希望在人间快乐。 用五种妙乐（pañcakāmaguṇa，色、声、香、味、触）来娱乐自己，随心所欲地欢喜快乐； 前往到法王（Dharmaraja，佛陀的称号）的处所，一切愿望都可以实现。 如果能够舍弃，一切诸多的爱欲； 到达涅槃寂静（nirvāṇa，解脱的状态），如同服用了甘露美味。 如果想要获得无极的境界，得到最殊胜的神足力； 应当前往世间雄者（佛陀）的处所，听受至上的佛法。 如果有辟支佛（Pratyekabuddha，缘觉）！以及诸多的弟子； 在这两足尊中，佛陀是最尊贵的。 降伏了魔王（Māra，佛教中的死亡之神）！以及诸多的官属； 应当前往如来（Tathāgata，佛陀的称号）！去见佛法之主！’ 于是大目犍连发起无数那由他（nayuta，印度数字单位）亿百千的天子，欲界（kāmadhātu，六道轮回中的欲界）的天子们迅速地各自拿着所有的天花、天香、天傅、饰华、天泽香，都拿着这些想要前往佛陀的处所，各自拿着这些花供养散在佛陀身上，用头面顶礼佛足，然后退到一边站立。于是目犍连用神通力聚集诸多的天众共同在一处之后，便前往佛陀的处所，上前用头面顶礼佛足，都退到一边站立。 佛陀这时对目连说：‘目连！听我说’
English
English version Being on the lotus flower, emitting light and shining in Brahmā (the highest level of the Form Realm), Brahmā himself speaks from his abode, and the four continents all hear. Then Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) spoke in verse: 'The Buddha appears in the world, which is very rare to encounter; Countless hundreds of millions, immeasurable koṭi (Indian numerical unit) kalpas (an extremely long unit of time). It is like the udumbara (a rare flower) flower, its flower is very rare to see; Just like this, the Buddha is difficult to see, the Bhagavan (the Buddha's title) is even more difficult to encounter. It is like a noble cakravartin (ideal ruler), flying freely, possessing supernatural powers; Always having the power ofiddhi-pāda (supernatural abilities obtained through meditation), the power of merit is also like this! His sons are a thousand in number, all possessing the seven ratna (the seven treasures of a ruler); Going to the Buddha's place, listening to the supreme Dharma. Brahmā and Śakra (the lord of the Trāyastriṃśa Heaven)! Whatever is desired can be obtained freely; If one wishes to enjoy happiness in heaven, and also wishes to be happy in the human realm. Using the five pañcakāmaguṇa (forms, sounds, smells, tastes, and tactile sensations) to entertain oneself, freely rejoicing and being happy; Going to the place of the Dharmaraja (the Buddha's title), all wishes can be fulfilled. If one can abandon, all the many desires; Reaching the stillness of nirvāṇa (the state of liberation), it is like taking the taste of ambrosia. If one wants to attain the limitless realm, obtaining the most supreme power ofiddhi; One should go to the place of the hero of the world (the Buddha), listening to the supreme Dharma. If there are Pratyekabuddhas (Solitary Buddhas)! And many disciples; Among these two-legged ones, the Buddha is the most noble. Subduing the Māra (the god of death in Buddhism)! And many officials; One should go to the Tathāgata (the Buddha's title)! To see the lord of the Dharma!' Then Mahāmaudgalyāyana aroused countless nayuta (Indian numerical unit) hundreds of millions of devas, the devas of the kāmadhātu (the desire realm in the six realms of reincarnation) quickly each took all the heavenly flowers, heavenly incense, heavenly perfumes, decorative flowers, and heavenly fragrant oils that they had, all wanting to go to the Buddha's place, each taking these flowers to offer and scatter on the Buddha, bowing with their heads and faces to the Buddha's feet, and then retreating to stand on one side. Then Maudgalyāyana used his supernatural power to gather the many devas together in one place, and then went to the Buddha's place, going forward to bow with his head and face to the Buddha's feet, and all retreated to stand on one side. The Buddha then said to Maudgalyāyana: 'Maudgalyāyana! Listen to what I say.' --------------------------------------------------------------------------------
Chinese
说道神足变化无极法言。”于是目连受教而听。 “复次目连！三千大千刹土，百亿日月、百亿大海、百亿须弥山、百亿四天下，是名三千大千世界，为一佛刹。于目连意云何？呼一阎浮利谓我于是中得道？目连！莫作是视。何以故？目连！于一切四天下，随其所愿上中下而为说法，知谁当得阿惟三佛、谁在母腹中、谁在兜术天、谁复般泥洹，皆悉知。 “复次目揵连！于是三千大千刹土东方，去是四天下，万二千四天下。其四天下世界名无尘，有佛号字比罗耶摩提(晋言：如镜明无垢)，今现在说法。复次目连！彼四天下世界人民无淫、怒、痴，常亲近道法，乐听受奉行；彼有求菩萨道者，少求辟支佛道者，求弟子行者甚众多。 “复次目连！彼佛（如镜明无垢）一一所说法，九十九亿人解弟子乘，于彼不说沙门之四德，不如是闻说沙门之四德。何等四德？须陀洹、斯陀含、阿那含、阿罗汉。 “复次目连！彼世界人在一坐，皆得六通之证，逮八惟务禅，皆自念知为脱于生死，欢喜踊在虚空中，去地七仞，坐于虚空便般泥洹，身中出火还自烧身，亦无有骨亦不见灰，都无所有。如是目连！彼佛现在说法，寂然度人、寂然般泥洹。彼世界无取无与，若饥渴，所念饮食皆自然在前，衣被服饰譬 现代汉语译本：说道神足变化无极法言。’于是目连（Maudgalyayana）受教而听。 ‘复次目连（Maudgalyayana）！三千大千刹土（Trisahasra-Mahasahasra-lokadhatu），百亿日月、百亿大海、百亿须弥山（Sumeru）、百亿四天下（Caturdvipa），是名三千大千世界，为一佛刹。于目连（Maudgalyayana），你认为如何？说一个阎浮利（Jambudvipa）说我于此中得道？目连（Maudgalyayana）！莫作如是观。何以故？目连（Maudgalyayana）！于一切四天下（Caturdvipa），随其所愿，为上中下根器之人说法，知谁当得阿惟三佛（Avivartika）、谁在母腹中、谁在兜术天（Tushita）、谁复般泥洹（Parinirvana），皆悉知。 ‘复次目犍连（Maudgalyayana）！于是三千大千刹土（Trisahasra-Mahasahasra-lokadhatu）东方，去是四天下（Caturdvipa），万二千四天下（Caturdvipa）。其四天下（Caturdvipa）世界名无尘，有佛号字比罗耶摩提（Virochana-mati）（晋言：如镜明无垢），今现在说法。复次目连（Maudgalyayana）！彼四天下（Caturdvipa）世界人民无淫、怒、痴，常亲近道法，乐听受奉行；彼有求菩萨道者少，求辟支佛道者少，求弟子行者甚众多。 ‘复次目连（Maudgalyayana）！彼佛（如镜明无垢）一一所说法，九十九亿人解弟子乘，于彼不说沙门之四德，不如是闻说沙门之四德。何等四德？须陀洹（Srotapanna）、斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿罗汉（Arhat）。 ‘复次目连（Maudgalyayana）！彼世界人在一坐，皆得六通之证，逮八惟务禅，皆自念知为脱于生死，欢喜踊在虚空中，去地七仞，坐于虚空便般泥洹（Parinirvana），身中出火还自烧身，亦无有骨亦不见灰，都无所有。如是目连（Maudgalyayana）！彼佛现在说法，寂然度人、寂然般泥洹（Parinirvana）。彼世界无取无与，若饥渴，所念饮食皆自然在前，衣被服饰譬
English
English version: 'Speaking of the Dharma words of divine powers, transformations, and limitless methods.' Then Maudgalyayana received the teaching and listened. 'Furthermore, Maudgalyayana! The Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousandfold world), with a hundred billion suns and moons, a hundred billion great seas, a hundred billion Mount Sumerus (Sumeru), and a hundred billion Caturdvipas (four continents), is called a three-thousand-great-thousandfold world, constituting one Buddha-field. What do you think, Maudgalyayana? Would calling one Jambudvipa (continent) mean that I attained enlightenment within it? Maudgalyayana! Do not view it in this way. Why? Maudgalyayana! In all the Caturdvipas (four continents), according to their wishes, he preaches the Dharma to those of superior, middling, and inferior capacities, knowing who will attain Avivartika (non-regression), who is in the mother's womb, who is in Tushita (heaven), and who will enter Parinirvana (complete nirvana); he knows all. 'Furthermore, Maudgalyayana! To the east of this Trisahasra-Mahasahasra-lokadhatu (three-thousand-great-thousandfold world), beyond twelve thousand Caturdvipas (four continents), there is a world named Dustless. There is a Buddha named Virochana-mati (in Chinese, 'Like a Mirror, Bright and Without Blemishes'), who is now preaching the Dharma. Furthermore, Maudgalyayana! The people of that Caturdvipa (four continents) world are without lust, anger, and delusion; they are always close to the Dharma, joyful in listening, receiving, and practicing it. There, few seek the Bodhisattva path, few seek the Pratyekabuddha path, but very many seek the path of disciples. 'Furthermore, Maudgalyayana! For each Dharma that that Buddha (Like a Mirror, Bright and Without Blemishes) preaches, ninety-nine billion people understand the disciple vehicle. In that place, the four virtues of a Shramana (ascetic) are not spoken of; they do not hear the four virtues of a Shramana (ascetic) spoken of in that way. What are the four virtues? Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). 'Furthermore, Maudgalyayana! The people of that world, in one sitting, all attain the proof of the six supernormal powers, achieve the eight meditative attainments, and all realize that they are liberated from birth and death. Rejoicing, they leap into the empty sky, seven ren (ancient Chinese unit of length) above the ground. Sitting in the empty sky, they then enter Parinirvana (complete nirvana). Fire comes out from their bodies and burns them, and there are no bones and no ashes to be seen; nothing at all remains. Thus, Maudgalyayana! That Buddha is now preaching the Dharma, silently liberating people, silently entering Parinirvana (complete nirvana). In that world, there is no taking or giving. If they are hungry or thirsty, the food and drink they think of naturally appear before them. Their clothing and adornments are like' --------------------------------------------------------------------------------
Chinese
如忉利天上。若起若灭若生，不因母人胞胎生，无有女人，因福自然而生。其地皆作黄金色。 “复次目连！彼佛如来国土，人民寿五百岁，有长有短。于目连意云何？能知彼佛（如镜明无垢如来）不？” 目连则言：“不知。” “彼土如来则我身是！我于彼间以法而教导。如是目连！如是比名为道神足无极变化也，一切弟子、辟支佛皆悉过其上。 “复次目连！于是三千大千刹土南方，去是万八千四天下，世界名罗陀那三披(晋言：宝等有世界)，其世界有三宝（黄金、白银、水精），彼世界佛号罗陀那揵头(晋言：宝品)如来、至真、等正觉，今现在而说法。如是目连！复次彼佛如来为辟支佛行者说法，彼佛世界少菩萨、弟子。行者于彼刹没，生于空无佛处，于彼处皆当得辟支佛。于目连意云何？知彼佛（宝品如来、无所著、等正觉）不？” 目连言：“不知。天中天！” 佛言：“则我身是！我于彼间说法以教导人，如是名为道神足无极之变化也。一切弟子及辟支佛去佛甚远。 “复次目连！于是三千大千刹土西方，去是四天下二万二千四天下，其世界名罗陀那质多(晋言名：宝意)，其世界有七宝（黄金、白银、琉璃、水精、玛瑙、赤真珠、车渠是为七宝）。 现代汉语译本：如同在忉利天（Trayastrimsa，三十三天）上，众生的出现、消失和诞生，不是因为母亲的胞胎所生，没有女人，而是因为福报自然而生。那里的土地都是金色的。 ‘再者，目连（Maudgalyayana）！那尊佛，如镜明无垢如来（a Tathagata named Mirror-like Bright and Immaculate），其国土的人民寿命五百岁，有长有短。目连，你认为如何？你能知道那尊佛吗？’ 目连回答说：‘不知道。’ ‘那片国土的如来就是我！我在那里用佛法教导众生。像这样，目连！这种比喻被称为道神足无极变化，一切弟子、辟支佛（Pratyekabuddha，缘觉）都超过它。’ ‘再者，目连！在这个三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）的南方，距离这里一万八千个四天下（Caturdvipa-lokadhatu），有一个世界名叫罗陀那三披（Ratnasamphi，宝等有世界），那个世界有三宝（黄金、白银、水精）。那个世界的佛号罗陀那揵头（Ratnaketu，宝品）如来、至真、等正觉（Tathagata, Arhat, Samyaksambuddha），现在正在说法。像这样，目连！再者，那尊佛为辟支佛行者说法，那个世界很少有菩萨（Bodhisattva）、弟子。行者在那个刹土灭度后，会生于没有佛的地方，在那里都将证得辟支佛果。目连，你认为如何？知道那尊佛（宝品如来、无所著、等正觉）吗？’ 目连说：‘不知道。天中天！’ 佛说：‘就是我！我在那里说法教导众生，这被称为道神足无极的变化。一切弟子和辟支佛都远远不及佛。’ ‘再者，目连！在这个三千大千世界的西方，距离这里二万二千个四天下，有一个世界名叫罗陀那质多（Ratnacitta，宝意），那个世界有七宝（黄金、白银、琉璃、水精、玛瑙、赤真珠、车渠，这就是七宝）。’