Chinese
“大仙！诸众生果亦复如是，业风所散。大仙当知：有在藏中为虫啮食、有为业风之所散坏。大仙当知：树等少障，众生多碍。又复，大仙！诸众生界从分别起。大仙当知：诸众生界心心数法，处处转行皆有攀缘，此义已说。如是，大仙！诸众生界从分别起。” 大仙闻已，作如是言：“如是如是，瞿昙已净此一难问。又复，瞿昙！应当更说何义劫烧？” 佛言：“大仙！以无常故，我如是说法界劫烧。大仙当知：若地劫烧，法界则二，如是有常亦有无常。若如是者，一切如来不实语说。又复，大仙！若一切法皆悉无常、变异不住，如来得名一切智人。” 大仙闻已，为摩那婆如是说言：“此名乃是如实相应一切智名。” 佛言：“大仙！若使如来不放劫烧，一切众生不知时节、不识劫名、不识斗时、不识善时。大仙当知：若使如来不放劫烧，若善、不善业果报异，皆无知者。又复，大仙！应知此是如来方便放劫尽烧。大仙当知：诸众生等信劫尽烧，畏当烧故，皆摄福德信于如来。 “又复，大仙！譬如有蟒名曰涎呼，彼涎呼蟒眼亦能呼、耳亦能呼、鼻亦能呼、口亦能呼。如是，大仙！如来亦尔，以布施摄，爱语、利益、同事等摄。 “又复，大仙！譬如有人置金火中，非瞋金 现代汉语译本： ‘大仙（对修行者的尊称）！所有众生的果报也是如此，被业力之风吹散。大仙应当知道：有些（果报）在藏匿之处被虫子啃食，有些被业力之风吹散破坏。大仙应当知道：就像树木等有少量障碍，众生却有很多阻碍。而且，大仙！所有众生界都是从分别心产生的。大仙应当知道：所有众生界的心和心所法，在各处流转运行都有攀缘执着，这个道理我已经说过了。像这样，大仙！所有众生界都是从分别心产生的。’ 大仙听了之后，这样说：‘是这样，是这样，瞿昙（释迦牟尼的姓氏）已经澄清了这个难题。而且，瞿昙！您应该再说说什么是劫烧（世界毁灭）？’ 佛说：‘大仙！因为无常的缘故，我这样说法界会被劫烧。大仙应当知道：如果地被劫烧，法界就成了二元对立，既有常又有无常。如果这样，一切如来所说就不是真实之语了。而且，大仙！如果一切法都是无常的、变化不定的，如来才能被称为一切智人（全知者）。’ 大仙听了之后，对摩那婆（婆罗门教的青年）这样说：‘这个名称才是真正相应于一切智的名称。’ 佛说：‘大仙！如果如来不宣说劫烧，一切众生就不知道时节、不认识劫的名字、不认识争斗的时期、不认识行善的时期。大仙应当知道：如果如来不宣说劫烧，那么善与不善的业果报应的差别，就没有人知道了。而且，大仙！应当知道这是如来方便善巧地宣说劫尽烧毁。大仙应当知道：所有众生等相信劫尽烧毁，因为畏惧将被烧毁，都修集福德，信仰如来。’ ‘而且，大仙！譬如有一种蟒蛇名叫涎呼（一种蟒蛇的名字），那涎呼蟒蛇的眼睛也能发出呼呼的声音，耳朵也能发出呼呼的声音，鼻子也能发出呼呼的声音，嘴巴也能发出呼呼的声音。像这样，大仙！如来也是如此，用布施来摄受众生，用爱语、利益、同事等来摄受众生。’ ‘而且，大仙！譬如有人把金子放在火中，并不是因为嗔恨金子。
English
English version: 'Great Immortal (a respectful term for practitioners)! The fruits of all sentient beings are also like this, scattered by the winds of karma. Great Immortal, you should know: some (fruits) are gnawed by insects in hidden places, and some are scattered and destroyed by the winds of karma. Great Immortal, you should know: just as trees and the like have few obstacles, sentient beings have many obstacles. Moreover, Great Immortal! All realms of sentient beings arise from discrimination. Great Immortal, you should know: the mind and mental functions of all sentient beings, in their wandering and functioning everywhere, have clinging and attachment; this principle I have already explained. Thus, Great Immortal! All realms of sentient beings arise from discrimination.' Having heard this, the Great Immortal said, 'So it is, so it is, Gautama (Buddha's family name) has clarified this difficult question. Moreover, Gautama! You should further explain what is the burning of the kalpa (world destruction)?' The Buddha said, 'Great Immortal! Because of impermanence, I speak of the burning of the Dharma realm by the kalpa. Great Immortal, you should know: if the earth is burned by the kalpa, the Dharma realm becomes dualistic, with both permanence and impermanence. If this were so, all the Tathagatas (Buddhas) would be speaking untruthfully. Moreover, Great Immortal! If all dharmas (phenomena) are impermanent and constantly changing, the Tathagata can be called the All-Knowing One (omniscient).' Having heard this, the Great Immortal said to the Manava (a Brahmin youth), 'This name is truly corresponding to the name of the All-Knowing One.' The Buddha said, 'Great Immortal! If the Tathagata did not proclaim the burning of the kalpa, all sentient beings would not know the seasons, would not recognize the names of the kalpas, would not recognize the times of strife, and would not recognize the times of goodness. Great Immortal, you should know: if the Tathagata did not proclaim the burning of the kalpa, then the differences in the karmic consequences of good and bad deeds would not be known by anyone. Moreover, Great Immortal! You should know that this is the Tathagata's skillful means of proclaiming the complete burning of the kalpa. Great Immortal, you should know: all sentient beings, believing in the complete burning of the kalpa, and fearing being burned, all cultivate merits and have faith in the Tathagata.' 'Moreover, Great Immortal! For example, there is a python named Sredha-hu (name of a python), that Sredha-hu python's eyes can also make a 'whoosh' sound, its ears can also make a 'whoosh' sound, its nose can also make a 'whoosh' sound, and its mouth can also make a 'whoosh' sound. Like this, Great Immortal! The Tathagata is also like this, using generosity to gather sentient beings, using loving speech, benefit, and cooperation to gather sentient beings.' 'Moreover, Great Immortal! For example, if someone puts gold in the fire, it is not out of hatred for the gold.' --------------------------------------------------------------------------------
Chinese
故置之在火，为令善熟宝相应故，若宝相应则为贵价。大仙当知：以是因缘打熟明净。如是，大仙！诸佛如来非无因缘放劫尽烧、非有众生劫火所烧。” 尔时，大仙光明炬言：“希有，世尊！放劫烧火，无一众生劫火所烧。” 佛言：“大仙！无一众生为如来烧。又复，大仙！譬如十方雨微细雨，如来之数复多于是；十地菩萨亦复如是，在上而住。如是住已，皆以自手救诸众生，令使解脱。大仙当知：如是众生见诸如来及诸菩萨身色端严，如是见已，复见劫尽大火烧已，见自脱已，心生欢喜，清净心生，如是愿言：‘我亦如是度诸众生、我亦如是身色端严、我亦如是身作金色。’众生既起如是心已，有心解脱即时证得阿罗汉者；有见劫火心生厌离，或有证得须陀洹者、或有证得斯陀含者、或有证得阿那含者、或有证得阿罗汉者、或有证得缘觉道者、或有证得无生法忍、或有得上不退地者、或有得生四天王处、或有得生三十三天、或有得生夜摩天者、或有得生兜率陀天者、或有得生化乐天者、有生他化自在天者，有生梵天、梵辅、梵众，如是次第乃至有生阿迦尼吒；如是，有得转轮圣王、力转轮王、天竺小王；如是，大仙！乃至刹利、若婆罗门、若长者等。大仙当知：以此方便令见如来色身相已，自见己 现代汉语译本：因此将宝石放在火中，是为了使其充分烧熟，与宝物相应，如果与宝物相应，那么就成为珍贵之物。大仙（对修行者的尊称）应当知道：因为这个因缘，（宝石）被打磨烧熟而明亮洁净。像这样，大仙！诸佛如来放出劫尽之火并非没有因缘，也不是有众生会被劫火所烧毁。 当时，大仙光明炬（菩萨名）说：‘稀有啊，世尊（对佛的尊称）！放出劫烧之火，却没有一个众生被劫火所烧毁。’ 佛说：‘大仙！没有一个众生是被如来所烧毁的。而且，大仙！譬如十方（指东、西、南、北、东南、西南、东北、西北、上、下十个方向）降下微细的雨，如来的数量比这还要多；十地菩萨（修行层次很高的菩萨）也像这样，在上空安住。像这样安住之后，都用自己的手救度众生，使他们解脱。大仙应当知道：这些众生见到诸如来以及诸菩萨身色端庄美丽，像这样见到之后，又见到劫尽的大火烧毁一切，见到自己已经脱离劫难，心中生起欢喜，清净的心生起，像这样发愿说：‘我也要像这样度化众生，我也要像这样身色端庄美丽，我也要像这样身体呈现金色。’众生既然生起这样的心念之后，有心念解脱的，立刻证得阿罗汉果（佛教修行的一个果位）；有见到劫火而心生厌离的，或者有证得须陀洹果（佛教修行的初果）的，或者有证得斯陀含果（佛教修行的二果）的，或者有证得阿那含果（佛教修行的三果）的，或者有证得阿罗汉果的，或者有证得缘觉道（不依佛陀教导，自己悟道的修行者）的，或者有证得无生法忍（对诸法不生不灭的深刻理解）的，或者有得到上不退地（不会退转的菩萨境界）的，或者有得生四天王处（佛教欲界的第一层天）的，或者有得生三十三天（佛教欲界的第二层天）的，或者有得生夜摩天（佛教欲界的第三层天）的，或者有得生兜率陀天（佛教欲界的第四层天）的，或者有得生化乐天（佛教欲界的第五层天）的，有生他化自在天（佛教欲界的第六层天）的，有生梵天、梵辅、梵众（佛教色界的第一层天），像这样次第乃至有生阿迦尼吒天（佛教色界的最高层天）；像这样，有得到转轮圣王（统治世界的理想君王）、力转轮王（以武力征服世界的君王）、天竺小王（印度的小国王）；像这样，大仙！乃至刹利（印度种姓制度中的武士阶层）、婆罗门（印度种姓制度中的祭司阶层）、长者（富有的居士）等。大仙应当知道：用这种方便使他们见到如来色身相之后，自己见到自己
English
English version: Therefore, placing it in the fire is to ensure it is thoroughly refined, corresponding with the treasure. If it corresponds with the treasure, then it becomes a valuable item. Great Immortal (a respectful term for practitioners), you should know: because of this cause and condition, (the gem) is hammered, refined, and made bright and pure. Thus, Great Immortal! The Tathagatas (another name for Buddha) release the fire of the kalpa's end not without a reason, nor are there beings burned by the fire of the kalpa. At that time, the Great Immortal Light Torch (name of a Bodhisattva) said: 'Rare indeed, World Honored One (a respectful term for Buddha)! Releasing the fire of the kalpa, yet not a single being is burned by the fire of the kalpa.' The Buddha said: 'Great Immortal! Not a single being is burned by the Tathagata. Moreover, Great Immortal! For example, if the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) rain down fine rain, the number of Tathagatas is even greater than that; the Bodhisattvas of the Ten Grounds (Bodhisattvas with very high levels of practice) are also like this, abiding in the sky above. Having thus abided, they all use their own hands to save sentient beings, causing them to be liberated. Great Immortal should know: these sentient beings see the various Tathagatas and the various Bodhisattvas with their bodies and complexions being dignified and beautiful. Having seen them in this way, they also see the great fire of the kalpa's end burning everything, and seeing that they themselves have escaped the calamity, joy arises in their hearts, and a pure mind arises. They make such vows, saying: 'I too shall liberate sentient beings in this way, I too shall have a body and complexion that is dignified and beautiful in this way, I too shall have a body that is golden in this way.' Since sentient beings have given rise to such thoughts, those who have the thought of liberation immediately attain the Arhat fruit (a stage of enlightenment in Buddhism); those who see the fire of the kalpa and develop aversion, some attain the Srotapanna fruit (the first stage of enlightenment in Buddhism), some attain the Sakrdagamin fruit (the second stage of enlightenment in Buddhism), some attain the Anagamin fruit (the third stage of enlightenment in Buddhism), some attain the Arhat fruit, some attain the Pratyekabuddha path (a practitioner who attains enlightenment on their own, without the guidance of a Buddha), some attain the forbearance of non-origination of dharmas (a deep understanding of the non-arising and non-ceasing of all phenomena), some attain the ground of non-retrogression (a state of Bodhisattva that will not regress), some are born in the realm of the Four Heavenly Kings (the first heaven in the desire realm of Buddhism), some are born in the Trayastrimsa Heaven (the second heaven in the desire realm of Buddhism), some are born in the Yama Heaven (the third heaven in the desire realm of Buddhism), some are born in the Tusita Heaven (the fourth heaven in the desire realm of Buddhism), some are born in the Nirmanarati Heaven (the fifth heaven in the desire realm of Buddhism), some are born in the Paranirmita-vasavartin Heaven (the sixth heaven in the desire realm of Buddhism), some are born in the Brahma Heaven, Brahma-parisadya, Brahma-purohita (the first heaven in the form realm of Buddhism), in this order, even up to being born in the Akanistha Heaven (the highest heaven in the form realm of Buddhism); in this way, some attain the rank of a Wheel-Turning Sage King (an ideal ruler who governs the world), a Forceful Wheel-Turning King (a ruler who conquers the world by force), a small king of India; in this way, Great Immortal! Even Kshatriyas (the warrior caste in the Indian caste system), Brahmins (the priest caste in the Indian caste system), elders (wealthy lay practitioners), and so on. Great Immortal should know: using this expedient means to allow them to see the form and characteristics of the Tathagata, and then see themselves --------------------------------------------------------------------------------
Chinese
身生大怖畏。得解脱已，知如来恩、报如来恩，亲近如来，听闻正法。既闻法已，如法修学不放逸行，以此方便令诸众生不入恶道。 “又复，大仙！乃至几许十地菩萨彼眼境界、所有地界、复过于此诸众生界，彼诸众生见生死过，一切无余涅槃界入。大仙当知：以此因缘放劫尽烧。” 尔时，大仙名光明炬心即思惟：“此释迦子——六波罗蜜具足大人、第一胜人——不唤我字，称言大仙。我自试看是一切智、非一切智；我今实知是一切智，我今应当称其实名。” 尔时，大仙名光明炬既思惟已，即白佛言：“大功德聚无量智者！一切智者！更为我说彼诸众生何处和合。” 佛言：“大仙！当知众生无处和合、当知众生平等和合，是名和合；当知众生一乘和合，是名和合；一切皆是菩萨和合，谓在无余涅槃界处。大仙当知：众生如是无处和合。 “大仙当知：譬如种种小河、大河，入大海已皆同一味。如是，大仙！诸众生界诸漏尽已皆解脱味，一切平等，菩萨和合。 “又复，大仙！若诸众生生死海中而和合者，我说彼合非是和合。又复，大仙！譬如飞蛾，风吹和合，离风则散。如是，大仙！诸众生界迭互业缚，行地狱行生地狱中地狱和合。大仙当知：众生如是迭互业缚，行饿 现代汉语译本： 自身产生巨大的恐惧。得到解脱后，知晓如来的恩德、报答如来的恩德，亲近如来，听闻正法。听闻正法后，如法修学不放逸的修行，用这种方法使众生不堕入恶道。 ‘此外，大仙！乃至有多少十地菩萨的眼界、所有地界，超过这些众生界，那些众生见到生死的过患，一切都进入无余涅槃界。大仙应当知道：因为这个因缘，劫尽时会发生火灾。’ 当时，名为光明炬心的大仙心想：‘这位释迦牟尼的儿子——具足六波罗蜜（Six Perfections）的大人、第一殊胜之人——不称呼我的名字，而是称呼我为大仙。我亲自试探一下，看他是一切智（omniscient）、还是非一切智；我现在确实知道他是一切智，我现在应当称呼他的真实名字。’ 当时，名为光明炬的大仙思考完毕，就对佛说：‘大功德聚集、拥有无量智慧的人！一切智者！请您再为我说说那些众生在何处和合。’ 佛说：‘大仙！应当知道众生没有在任何地方和合，应当知道众生在平等中和合，这叫做和合；应当知道众生在一乘（One Vehicle）中和合，这叫做和合；一切都是菩萨的和合，就是在无余涅槃界的地方。大仙应当知道：众生就是这样没有在任何地方和合。 ‘大仙应当知道：譬如种种小河、大河，流入大海后都成为同一种味道。像这样，大仙！各种众生界，各种烦恼漏尽之后，都是解脱的味道，一切平等，菩萨和合。 ‘此外，大仙！如果各种众生在生死海中和合，我说那种和合不是真正的和合。此外，大仙！譬如飞蛾，被风吹到一起，离开风就散开。像这样，大仙！各种众生界互相被业力束缚，行地狱道，生在地狱中，地狱中的和合。大仙应当知道：众生就是这样互相被业力束缚，行饿