English
English version A certain awakened practitioner, in that world, all four continents are filled with spiritual powers, and the Bodhisattvas there all attain inconceivable endurance. Among those Bodhisattvas, there is a Bodhisattva named Sava-dharmānantavikrīḍita (Sava-dharmānantavikrīḍita) (translated in Jin as: 'Infinite Accumulation of All Dharmas'), who has attained inconceivable vows, has already attained the three kinds of endurance, and whose spiritual powers have been fully realized. All that he repays surpasses the past, and he makes offerings to a vast number of Buddhas beyond measure. ‘Furthermore, Maudgalyāyana (Maudgalyāyana)! That Bodhisattva, Infinite Accumulation of All Dharmas (Sava-dharmānantavikrīḍita), thought to himself: ‘Now I wish to ask the Buddha, if he is willing to speak, then I will ask him.’ Having thought this, he arose from his seat, and from each pore of his body emitted light, illuminating four hundred li. The light emitted from his body pervaded the entire realm, with countless hundreds of thousands of kinds of beautiful and fresh flowers. These flowers were in the sky, seven blades above the ground, and he thought in his heart to use these flowers as offerings. At that time, a soft musical sound was heard in the sky, like heavenly music. This musical sound emitted the sounds of the eight Dharma seals, and each sound of the Dharma seals emitted eighty-four thousand koṭis (koṭi) of scriptures, and seventy-two thousand verses. At this time, the Bodhisattva leaped into the sky and sat in the lotus position, gathering ninety-six koṭis (koṭi) of nayutas (nayuta) of hundreds of thousands of people, all dwelling in the stage of avaivartika (avaivartika), all having attained the Dharma-endurance of non-origination, and about to attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Such a Bodhisattva with a dignified appearance, Maudgalyāyana (Maudgalyāyana)! Fills that world. All the people there are without the blind, nor are there the mute; nor are there the lame, nor are there the deaf, no poor, no ugly. All the people there are Bodhisattvas, possessing the thirty-two major marks of a great man, and that world has no other different mixed practices. In that country, there is no food or drink, but only the joy of dhyana (meditation) as food. In that country, there are no people of mixed races such as Qiang, Lu, Yi, and Di; nor are there the three evil paths; nor are there borderlands; nor do they die there and are born in other lands. If someone dies, they will attain the Tathagata.’ The Buddha said: ‘Yes, Maudgalyāyana (Maudgalyāyana)! The Tathagata of that world is my manifestation! I teach with the Dharma in that land, and this is called the spiritual power of the path without.’ --------------------------------------------------------------------------------
Chinese
极之变化也，一切弟子、缘一觉所不能及知。 “复次目连！于是三千大千刹土东北，去是四万二千四天下世界，其世界名榆末陀那(晋言：应时)。彼世界人民淫欲甚多，贪淫、瞋恚、愚痴、悭贪、闹愦强额，诸根习邪，无信、嫉妒、犯恶、多疑、弊恶、急性、懒惰、懈怠，喜忘憨无所畏，有吾我人寿命，无黠智，譬如野禽畜兽不知惭羞，无有礼节心意痴狂。彼世界丑恶面目无色无所省录，其处土地但有污泥及诸不净，生活勤苦衣食不充，喜斗更相骂詈。六月一雨，一岁再雨，五谷不丰。恶行所致，其世界地坚如铁石𡻬岳不平，譬如蒺藜蹈伤人脚，毒恶止上及地但生荆棘。彼世界所出水，人民饮之，浊恶咸苦臭秽不净，衣被皆用草刍，贫穷困厄更相看视转相作使。彼世界国王急性常喜瞋恚，其中人民役使作务甚大，勤苦治生田作，谷粟、钱财王皆𡙸取，鞭杖暴疟无不被殃。如是目连！其国界中现世受殃甚剧乃尔！如是比类彼复倍过此。其世界中人命尽，皆堕地狱、饿鬼、畜生三恶道中。 “复次目连！彼四天下世界，如来名振波迦论真陀摩那迦楼(晋言：伤悲怜念)如来、无所著、等正觉，而为说法。彼佛如来，目连！现十八大变化而为说法，七百岁说法竟，七百岁无有一人解法者。是时世尊亦不厌惓 现代汉语译本 这种变化的极致，是一切弟子（声闻）、缘一觉（缘觉）所无法理解和知晓的。 ‘再者，目连！在三千大千世界东北方，距离此地四万二千四天下世界之外，有一个世界名叫榆末陀那（汉译：应时）。那个世界的人民淫欲非常强烈，贪恋淫欲、充满瞋恚、愚痴、悭吝贪婪、喧闹昏乱且刚愎自用，各种感官习惯于邪恶，没有信仰、嫉妒、作恶多端、疑心重重、卑鄙邪恶、性情急躁、懒惰、懈怠，喜欢遗忘且愚昧无知毫无畏惧，执着于‘我’、‘人’、‘寿命’等概念，没有智慧，就像野禽畜兽一样不知羞耻，没有礼节，心意痴狂。那个世界的人民面容丑陋，没有光彩，毫无自省能力，那里的土地只有污泥和各种不洁之物，生活困苦，衣食不足，喜欢争斗，互相谩骂。六个月才下一次雨，一年只下两次雨，五谷不丰收。这是恶行所导致的，那个世界的土地坚硬如铁石，山岳不平坦，就像蒺藜一样会刺伤人的脚，有毒的恶物遍布地面，只生长荆棘。那个世界的水，人民饮用后，浑浊恶劣、又咸又苦、臭秽不洁，衣服被褥都用草料制成，贫穷困厄，互相看视，转而互相役使。那个世界的国王性情急躁，常常喜欢瞋恚，那里的人民被役使从事繁重的劳作，辛勤地耕作田地，所产的谷物、钱财都被国王掠夺，遭受鞭打和暴虐，没有谁能幸免于灾殃。像这样，目连！那个国界中现世所受的灾殃非常严重，就是这样！像这样的情况，比这里还要严重一倍以上。那个世界的人命终结后，都会堕入地狱、饿鬼、畜生三恶道中。 ‘再者，目连！在那个四天下世界，如来佛名叫振波迦论真陀摩那迦楼（汉译：伤悲怜念）如来、无所著、等正觉，为他们说法。目连！那位佛如来显现十八种大变化来为他们说法，说了七百年法，七百年中没有一个人理解佛法。这时，世尊也不感到厌倦。’
English
English version The ultimate of such changes is beyond the comprehension and knowledge of all disciples (Śrāvakas) and Pratyeka Buddhas. ‘Furthermore, Maudgalyāyana! To the northeast of this three-thousand-great-thousandfold world, beyond forty-two thousand and four world-systems, there is a world called Elamūga-dhāna (translated into Chinese as: Appropriate Time). The people of that world have extremely strong lust, are greedy for sensual pleasures, full of anger, ignorant, miserly and avaricious, noisy and confused, and stubborn. Their various senses are accustomed to evil, they have no faith, are jealous, commit many evil deeds, are full of doubts, are base and wicked, have quick tempers, are lazy, and indolent. They like to forget and are ignorant and fearless, clinging to concepts of ‘self,’ ‘person,’ and ‘lifespan,’ lacking wisdom, like wild birds and beasts, they do not know shame, have no etiquette, and their minds are foolish and deranged. The people of that world have ugly faces, no radiance, and no ability to self-reflect. The land there is only mud and various impure things, their lives are difficult, and their clothing and food are insufficient. They like to fight and curse each other. It rains only once every six months, and only twice a year, and the five grains are not abundant. This is caused by evil deeds. The land of that world is as hard as iron and stone, the mountains are uneven, like caltrops that wound people's feet. Poisonous and evil things cover the ground, and only thorns grow. The water of that world, when drunk by the people, is turbid, foul, salty, bitter, stinking, and impure. Their clothes and bedding are made of straw, they are poor and distressed, looking at each other and turning to enslave each other. The king of that world is quick-tempered and often likes to be angry. The people there are enslaved to heavy labor, diligently cultivating the fields, and the grain and wealth they produce are all plundered by the king, and they are subjected to whipping and violence, and no one can escape calamity. Like this, Maudgalyāyana! The calamities suffered in the present life in that kingdom are extremely severe, just like that! Situations like this are more than twice as severe as here. When the people of that world die, they all fall into the three evil paths of hell, hungry ghosts, and animals.’ ‘Furthermore, Maudgalyāyana! In that four-continent world, the Tathāgata is named Śoka-vinodana-cintā-maṇi-karuṇa (translated into Chinese as: Sorrowful Compassionate Thought) Tathāgata, Arhat, Samyak-saṃbuddha, and preaches the Dharma to them. That Buddha Tathāgata, Maudgalyāyana! Manifests eighteen great transformations to preach the Dharma to them, and preaches the Dharma for seven hundred years, and in those seven hundred years, not a single person understands the Dharma. At this time, the World-Honored One does not feel weary.’ --------------------------------------------------------------------------------
Chinese
，说法如故，常持大悲而为解说。如是目连！彼佛世尊若至聚落、郡国、县邑，若散居恒游，行无一处，所到其国人民骂詈，轻易挽灭唾言持怒作等，其世尊悉忍诱恤养护，欲使度脱得至泥洹。目连！是时如来于尔所岁中说法常养护之，说法时有八万四千那术人皆得阿罗汉；复八万四千那术人得阿那含；复八万四千那术人得斯陀含；复八万四千那术人得须陀洹。诸大众一日之中皆除须发，作沙门悉受大戒，是时学者不学者，于三月中前所诸恶，从佛受诲皆得离之，一时俱般泥洹。彼佛恒常在，复养护缘一觉及菩萨行者，其所作罪恶故而生彼国，彼受苦痛乃尔！一时皆得毕离。” 于是目连复白佛言：“惟，世尊！是辈菩萨作何等罪，生于彼国土？” 佛告目连：“菩萨有四事法往生彼国。何等为四？一者、倚菩萨名而求供养，不学菩萨事。二者、目连！于菩萨事不能行而懈怠，虽见亦复不能持。三者、目连！菩萨见余菩萨得供养，便妒嫉之言：‘何以供养？’是断截他人功德而轻易之。四者、目连！菩萨不能护身、口、意，以是故得是。用是事，目连！得生彼国。” 佛言：“目连！彼佛则我身是！我于彼国以法教导人，名为如来权道神足无极之变化也，弟子、缘一觉所不能及知。其如是。目连！ 现代汉语译本： 说法和以前一样，（佛）常常怀着大慈悲心为他们解说。像这样，目连！那位佛世尊如果去到聚落、郡国、县邑，或者分散居住的地方，没有一个地方，他所到的那个国家的人民不辱骂、轻视、毁灭、唾弃，带着愤怒等等。那位世尊都忍受、诱导、怜悯、保护，想要使他们解脱，到达涅槃（Nirvana，佛教修行的最终目标）。目连！那时如来在那几年中说法，常常怜悯保护他们。说法时有八万四千那术人（Nasut people，数量单位，表示极多）都证得阿罗汉（Arhat，佛教修行的一种果位）；又有八万四千那术人证得阿那含（Anagamin，佛教修行的一种果位）；又有八万四千那术人证得斯陀含（Sakrdagamin，佛教修行的一种果位）；又有八万四千那术人证得须陀洹（Srotapanna，佛教修行的一种果位）。这些大众在一天之中都剃除须发，成为沙门（Sramana，出家修行者），全部受持大戒。那时，无论是学习者还是未学习者，在三个月内，以前所造的各种恶业，都因为接受佛的教诲而得以脱离，一时都进入般涅槃（Parinirvana，佛教用语，指佛或阿罗汉的去世）。那位佛恒常在那里，又怜悯保护缘觉（Pratyekabuddha，佛教修行的一种果位）以及菩萨（Bodhisattva，立志成佛的修行者）行者。他们因为所造的罪恶而生到那个国家，他们所受的苦痛就是这样！一时都能够完全脱离。” 于是，目连又禀告佛说：‘世尊！这些菩萨造了什么样的罪，会生到那个国土呢？’ 佛告诉目连：‘菩萨有四种行为会导致往生到那个国家。是哪四种呢？第一，倚仗菩萨的名义而求取供养，却不学习菩萨应该做的事情。第二，目连！对于菩萨应该做的事情不能实行而懈怠，即使看见了也不能坚持。第三，目连！菩萨看见其他菩萨得到供养，就嫉妒他们，说：‘凭什么供养他们？’这是断绝他人功德并且轻视他们。第四，目连！菩萨不能守护自己的身、口、意，因此才会得到这样的果报。因为这些事情，目连！才会生到那个国家。’ 佛说：‘目连！那位佛就是我的化身！我在那个国家用佛法教导人们，名为如来（Tathagata，佛的称号之一）的权巧方便、神通力量以及无极的变化，是弟子、缘觉所不能及、不能知道的。就是这样，目连！’
English
English version: The teaching was the same as before, and (the Buddha) always explained it with great compassion. Like this, Maudgalyayana! If that Buddha-World Honored One went to settlements, prefectures, counties, or scattered dwellings, there was no place where the people of that country did not scold, despise, destroy, spit on, and hold anger, etc. That World Honored One endured, induced, pitied, and protected them all, wanting to liberate them and lead them to Nirvana (Nirvana, the ultimate goal of Buddhist practice). Maudgalyayana! At that time, the Tathagata (Tathagata, another name for Buddha) taught the Dharma (Dharma, Buddhist teachings) for those years, always pitying and protecting them. During the Dharma teaching, eighty-four thousand Nasut people (Nasut people, a unit of quantity, indicating a very large number) all attained Arhatship (Arhat, a state of Buddhist practice); another eighty-four thousand Nasut people attained Anagami (Anagamin, a state of Buddhist practice); another eighty-four thousand Nasut people attained Sakrdagamin (Sakrdagamin, a state of Buddhist practice); another eighty-four thousand Nasut people attained Srotapanna (Srotapanna, a state of Buddhist practice). These great assemblies all shaved their heads and beards in one day, became Sramanas (Sramana, monastic practitioners), and all received the great precepts. At that time, whether they were learners or non-learners, within three months, all the evil deeds they had committed before were removed because they received the Buddha's teachings, and they all entered Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat) at the same time. That Buddha is always there, and also pities and protects Pratyekabuddhas (Pratyekabuddha, a state of Buddhist practice) and Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) practitioners. They are born in that country because of the evil deeds they have committed, and the suffering they endure is like this! They are all able to completely escape at once.' Then, Maudgalyayana said to the Buddha again: 'World Honored One! What kind of sins did these Bodhisattvas commit to be born in that land?' The Buddha told Maudgalyayana: 'There are four things that cause Bodhisattvas to be reborn in that country. What are the four? First, relying on the name of a Bodhisattva to seek offerings, but not learning the things that a Bodhisattva should do. Second, Maudgalyayana! Being unable to practice the things that a Bodhisattva should do and being lazy, even if they see it, they cannot persevere. Third, Maudgalyayana! When Bodhisattvas see other Bodhisattvas receiving offerings, they become jealous of them and say: 'Why are they being offered to?' This is cutting off the merits of others and despising them. Fourth, Maudgalyayana! Bodhisattvas cannot protect their body, speech, and mind, and that is why they receive this retribution. Because of these things, Maudgalyayana! They are born in that country.' The Buddha said: 'Maudgalyayana! That Buddha is my incarnation! I teach people with the Dharma in that country, and it is called the Tathagata's skillful means, supernatural powers, and limitless transformations, which disciples and Pratyekabuddhas cannot reach or know. That is how it is, Maudgalyayana!' --------------------------------------------------------------------------------