English
English version: Just like in the Trayastrimsa Heaven (忉利天，Thirty-three Heavens), the arising, ceasing, and birth of beings are not due to being born from a mother's womb. There are no women; they are born naturally due to their blessings. The land there is all golden in color. 'Furthermore, Maudgalyayana (目连)! That Buddha, the Tathagata named Mirror-like Bright and Immaculate (如镜明无垢如来), the lifespan of the people in his land is five hundred years, some longer, some shorter. What do you think, Maudgalyayana? Can you know that Buddha?' Maudgalyayana replied, 'I do not know.' 'The Tathagata of that land is me! I teach the Dharma there. Like this, Maudgalyayana! This analogy is called the limitless transformation of the path's divine power. All disciples and Pratyekabuddhas (辟支佛，Solitary Buddhas) surpass it.' 'Furthermore, Maudgalyayana! To the south of this Trisahasra-Mahasahasra-Lokadhatu (三千大千世界，Great Thousandfold World System), eighteen thousand Caturdvipa-lokadhatus (四天下，Four Continents World Systems) away, there is a world named Ratnasamphi (罗陀那三披，Treasure-Equal World). That world has three treasures (gold, silver, crystal). The Buddha of that world is named Ratnaketu (罗陀那揵头，Treasure Quality) Tathagata, Arhat, Samyaksambuddha (如来、至真、等正觉), and he is currently teaching the Dharma. Like this, Maudgalyayana! Furthermore, that Buddha teaches the Dharma to Pratyekabuddha practitioners. That world has few Bodhisattvas (菩萨，Enlightenment Beings) and disciples. Practitioners, after passing away in that Buddha-field, will be born in places without Buddhas, and in those places, they will all attain Pratyekabuddhahood. What do you think, Maudgalyayana? Do you know that Buddha (Treasure Quality Tathagata, Unattached, Perfectly Enlightened)?' Maudgalyayana said, 'I do not know, Lord of Gods!' The Buddha said, 'It is me! I teach the Dharma there to guide people. This is called the limitless transformation of the path's divine power. All disciples and Pratyekabuddhas are far from the Buddha.' 'Furthermore, Maudgalyayana! To the west of this Trisahasra-Mahasahasra-Lokadhatu, twenty-two thousand four Caturdvipa-lokadhatus away, there is a world named Ratnacitta (罗陀那质多，Treasure Mind). That world has seven treasures (gold, silver, lapis lazuli, crystal, agate, red pearl, and tridacna; these are the seven treasures).' --------------------------------------------------------------------------------
Chinese
如是目连！彼世界以宝为树，其经行处皆宝，以宝为交露帐，以宝为栏楯，皆以杂宝而挍庄之，以宝为浴，池中有八味之水，食饮皆自然，念便自然至，譬如兜术天上诸天被服、饮食，彼土人民亦如是！彼国土不闻母人，亦不见母人；亦无有母苦生者；亦无男子、母人合会者；亦无淫泆于欲；亦不淫泆于财；亦不淫泆于懈慢；亦不从胞胎生。彼世界一切人，生皆从莲华藏化生于彼。目连！复次宝意世界，佛号宝等有如来、无所著、等正觉，于彼说法。彼佛如来不说余事，纯以菩萨箧藏令一切发三菩心，令不可复计阿僧祇人皆得无所从生法忍，复不可计阿僧祇人皆受决，当为阿耨多罗三耶三菩。彼佛世界无有弟子、缘一觉行者，皆悉菩萨，亦无有恩爱，心亦不念，满彼四天下。彼国如来寿八万四千岁；其土人民寿亦如是，有长有短。彼国人寿尽，不堕三恶道，不生边地。彼国菩萨若于是寿尽，倍复生清净刹土，面见诸佛世尊！于彼天若天龙、揵沓和，其心不念一等无异，皆有萨芸若意。诸天龙、揵沓和，虽有是名悉愿同一，虽若干智等以无上智，若诸天龙、揵沓和，若人，常服于智。如是，于目连意云何？彼宝等有如来现在说法，汝知不？” 目连言：“不及。天中天！” 佛言：“彼佛则我身是，我于彼 现代汉语译本： ‘就是这样，目连（Maudgalyayana）！那个世界以宝物为树木，他们经行的地方都是宝物，用宝物做成交错的露帐，用宝物做成栏杆，都用各种宝物来装饰。用宝物做成浴池，池中有八种美味的水，食物和饮料都是自然而来的，意念一动就自然出现，就像兜率天（Tushita Heaven）上的诸天人一样，他们的衣服和饮食也是这样。那个国土听不到有母亲，也看不到母亲；也没有母亲经历生产的痛苦；也没有男子和母亲的结合；没有沉溺于情欲；也没有沉溺于财富；也没有沉溺于懈怠和傲慢；也不是从胞胎中出生。那个世界的所有人，出生都是从莲花藏中化生在那里。目连！再次，宝意世界，佛号宝等有如来（Ratnakara Tathagata），应供（Arhat），正等觉（Samyaksambuddha），在那里说法。那位佛如来说法不讲其他事情，完全以菩萨的法藏来令一切众生发起三菩提心（threefold Bodhi-mind），令无数阿僧祇（asamkhya）的人都得到无生法忍（anutpattika-dharma-kshanti），又有无数阿僧祇的人都得到授记（vyakarana），将来成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi）。那个佛的世界没有声闻（sravaka）、缘觉（pratyekabuddha）的修行者，全部都是菩萨，也没有恩爱，心中也不思念，充满整个四天下（four continents）。那个国土的如来寿命有八万四千岁；那里的人民寿命也一样，有长有短。那个国家的人寿命尽了，不会堕入三恶道（three evil realms），也不会生在边地（border regions）。那个国家的菩萨如果在这里寿命尽了，会再次往生到清净的刹土（Buddha-field），亲眼见到诸佛世尊！在那里，无论是天（deva）、龙（naga）、乾闼婆（gandharva），他们的心念都是一样的，都具有一切智（sarvajna）的意念。诸天、龙、乾闼婆，虽然有这些不同的名称，都希望相同，虽然有各种不同的智慧，都以无上智慧为目标，这些天、龙、乾闼婆，以及人们，常常服膺于智慧。这样，目连，你认为如何？那位宝等有如来现在正在说法，你知道吗？’ 目连回答说：‘我无法企及，天中天（Devatideva）！’ 佛说：‘那位佛就是我的化身，我在那里……’
English
English version: ‘Thus it is, Maudgalyayana! That world has trees made of jewels, and their walking paths are all made of jewels. There are intersecting canopies made of jewels, and railings made of jewels, all adorned with various jewels. There are bathing ponds made of jewels, containing water with eight flavors. Food and drink come naturally; thoughts arise naturally, just like the devas in Tushita Heaven, whose clothing and food are also like that. In that land, one does not hear of mothers, nor see mothers; nor do mothers experience the suffering of childbirth; nor do men and mothers unite; there is no indulgence in lust; nor is there indulgence in wealth; nor is there indulgence in sloth and arrogance; nor are they born from wombs. All the people in that world are born there by transformation from lotus blossoms. Maudgalyayana! Furthermore, in the world of Ratnakara, the Buddha is named Ratnakara Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and he teaches the Dharma there. That Buddha Tathagata does not speak of other matters, but purely uses the Bodhisattva's treasury of teachings to cause all beings to generate the threefold Bodhi-mind, causing countless asamkhyas (innumerable) of people to attain the Anutpattika-dharma-kshanti (the patience with the non-arising of dharmas), and countless asamkhyas of people to receive vyakarana (prediction) that they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In that Buddha's world, there are no Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas) practicing; all are Bodhisattvas, and there is no affection or love, nor do they have thoughts in their minds, filling the entire four continents. The lifespan of the Tathagata in that land is 84,000 years; the lifespan of the people there is also the same, some long and some short. When the people of that country reach the end of their lifespan, they do not fall into the three evil realms, nor are they born in border regions. If the Bodhisattvas of that country reach the end of their lifespan here, they will be reborn in pure Buddha-fields, and personally see all the Buddhas, the World Honored Ones! There, whether they are devas (gods), nagas (dragons), or gandharvas (celestial musicians), their minds are the same, all possessing the intention of Sarvajna (omniscience). Although the devas, nagas, and gandharvas have these different names, they all wish to be the same, and although they have various kinds of wisdom, they all aim for unsurpassed wisdom. These devas, nagas, and gandharvas, and the people, always adhere to wisdom. So, Maudgalyayana, what do you think? That Ratnakara Tathagata is now teaching the Dharma, do you know this?’ Maudgalyayana replied: ‘I cannot reach it, Devatideva (God of Gods)!’ The Buddha said: ‘That Buddha is my manifestation, I am there...’ --------------------------------------------------------------------------------
Chinese
间以法而教导。如是比名为道神足无极之变化也。非是罗汉、辟支佛所能及知。 “复次目连！于是三千大千刹土北方，去是四天下世界三万六千四天下，名无恐惧世界。其世界有两宝（黄金、白银）。彼佛世界，无泥犁身、无畜生身、无饿鬼，不畏生边地。于彼无有亏戒者，于所见亦不毁；亦不亏种姓；亦不于余道及尼揵波和而有所信知。彼，目连！无恐惧四天下世界，佛号无畏与如来、无所著、等正觉，于彼说法。其佛如来便往到佛树下，到佛树下已，七十二亿那术魔往到其所。是诸魔，是时如来现如菩萨求道未逮萨芸若；是时魔便化作七十二亿那术树；是时菩萨亦化作七十二亿那术菩萨，各坐一一所作树下。是时魔恐怖而大惊怪，自念言：‘何所为？’审是菩萨者，欲于是座牵出之。是时诸化菩萨语魔化幻：‘如汝诸魔众，一切诸法皆亦如是，云何言何所？审是菩萨者而欲牵出之？我于是间禅念思惟，如我前后所作福，常发阿耨多罗三耶三菩心，以劝人令发意求菩萨道，汝云何无劝助意，反欲牵出？’菩萨禅定思惟：‘若我所作恶事，不劝人令求菩萨者，自然灭去，何须乃欲相牵耶？以是故非汝所能牵，莫于是而作自侵。’于是魔复问菩萨言：‘汝作几所福而发阿耨多罗三耶三菩心，复能劝人令索菩萨道 现代汉语译本：通过佛法来教导他们。这样的比喻被称为道神足的无极变化。这不是阿罗汉或辟支佛所能达到和了解的。 ‘再者，目连（Maudgalyayana，佛陀十大弟子之一）！在三千大千世界的北方，距离我们这个四天下世界三万六千个四天下，有一个名为无恐惧的世界。那个世界盛产两种宝物（黄金和白银）。那个佛国世界没有地狱众生、没有畜生、没有饿鬼，也不用担心出生在边地。在那里，没有人会违犯戒律，对于所见的事物也不会诋毁；也不会玷污种姓；也不会信仰其他的道或尼揵波和（Nigantha，耆那教）。目连！那个无恐惧的四天下世界，有一尊佛名为无畏与如来（Fearless Tathagata），是无所著、等正觉的佛，在那里说法。那位如来佛会前往菩提树下，到达菩提树下后，有七十二亿那术魔（Nata demons）前往他的所在地。这些魔，在如来示现如同菩萨求道但尚未证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）时出现；当时魔幻化成七十二亿那术树；当时菩萨也幻化成七十二亿那术菩萨，各自坐在每一棵幻化出来的树下。当时魔感到恐惧和大为惊怪，心想：‘这是怎么回事？’他们确信这是菩萨，想要把他从座位上拉下来。当时那些幻化的菩萨对魔幻化出来的魔说：‘你们这些魔众，一切诸法都是如此，为什么还要问这是怎么回事？确信这是菩萨，就想要把他拉下来？我在这里禅定思惟，就像我前后所做的福德，常常发阿耨多罗三藐三菩提心，并劝人发心求菩萨道，你们为什么没有劝助之意，反而想要拉我下来？’菩萨禅定思惟：‘如果我所作的恶事，没有劝人去寻求菩萨道，自然会消灭，何须你们来拉我呢？因此，你们是无法拉动我的，不要在这里自取其辱。’于是魔又问菩萨说：‘你做了多少福德才发阿耨多罗三藐三菩提心，又能劝人去寻求菩萨道？’
English
English version: Instructing them with the Dharma. Such a simile is called the limitless transformation of the Path's divine feet. It is beyond what Arhats or Pratyekabuddhas can attain and know. ‘Furthermore, Maudgalyayana (one of the ten great disciples of the Buddha)! To the north of this Saha world, beyond thirty-six thousand Saha worlds, there is a world called Fearless. That world abounds in two treasures (gold and silver). In that Buddha-land, there are no hell beings, no animals, no hungry ghosts, and no fear of being born in border regions. There, no one violates the precepts, nor do they slander what they see; nor do they defile their lineage; nor do they have faith in other paths or the Niganthas (Jainism). Maudgalyayana! In that Fearless Saha world, there is a Buddha named Fearless Tathagata, the perfectly enlightened one, who teaches the Dharma there. That Tathagata goes to the Bodhi tree, and upon arriving at the Bodhi tree, seventy-two billion Nata demons (Nata demons) come to his location. These demons appear when the Tathagata manifests as a Bodhisattva seeking the Path but not yet attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment); at that time, the demons transform into seventy-two billion Nata trees; at that time, the Bodhisattva also transforms into seventy-two billion Nata Bodhisattvas, each sitting under each transformed tree. At that time, the demons feel fear and great astonishment, thinking: ‘What is happening?’ They are certain that this is a Bodhisattva and want to pull him from his seat. At that time, those transformed Bodhisattvas say to the demons' illusions: ‘You demons, all dharmas are like this, why do you ask what is happening? Certain that this is a Bodhisattva, you want to pull him down? I am here in meditative contemplation, just as the merits I have made before and after, I constantly generate the mind of Anuttara-samyak-sambodhi and encourage people to aspire to the Bodhisattva path, why do you not have the intention to help, but instead want to pull me down?’ The Bodhisattva meditates: ‘If the evil deeds I have done do not encourage people to seek the Bodhisattva path, they will naturally disappear, why do you need to pull me? Therefore, you cannot pull me, do not humiliate yourselves here.’ Then the demons ask the Bodhisattva: ‘How much merit have you made to generate the mind of Anuttara-samyak-sambodhi, and how can you encourage people to seek the Bodhisattva path?’ --------------------------------------------------------------------------------