Chinese
八者佛法场和集故得，以无一切外道法故。九者功德场和集故得，以不谄故。十者直心深心场和集故得，以本性净生净众生处净故。十一者圣场和集故得，以不离福田故。十二者道场和集故得，以乘前佛所乘来故。又此世尊释迦牟尼佛之世界，为是清净、为不清净？今说清净。何以知之？以世尊心善清净故。若得有人心不清净故，见此佛世界不净。依彼意故，世尊说言“我今出于五浊恶世，阿耨多罗三藐三菩提觉”，如无垢称修多罗说“菩萨欲得净佛世界，当净其心。随其心净，佛世界净。尔时慧命舍利弗，承佛威神作是疑念：若菩萨心净佛世界净者，今我世尊释迦牟尼，行菩萨时意岂不净，而佛世界不净若此？尔时世尊以知慧命舍利弗念，而问之言：舍利弗！于意云何？汝舍利弗勿作是念。日月岂不净耶？而盲者不见。慧命舍利弗言：不也。世尊。是盲者过，非日月咎。佛言：舍利弗！众生如是。无智罪故，不见如来世界清净，非如来咎。舍利弗！我此世界常自清净，而汝不见。尔者䗍髻梵王语慧命舍利弗言：大德舍利弗！仁意莫谓此佛世界为不清净；今此世尊释迦牟尼世界清净。慧命舍利弗问梵王言：此佛世界云何清净？䗍髻梵言：大德舍利弗！譬如他化自在天宫庄严殊妙，我见世尊释迦牟尼世界清净功德庄严亦 现代汉语译本 八、佛法之场能够和谐聚集，是因为没有一切外道之法。 九、功德之场能够和谐聚集，是因为没有谄媚之心。 十、正直深遂之心之场能够和谐聚集，是因为本性清净，能够生出清净的众生，所处之地也清净。 十一、圣人之场能够和谐聚集，是因为不离福田。 十二、道场能够和谐聚集，是因为乘着过去诸佛所乘之道而来。 再问，世尊释迦牟尼佛的世界，是清净的还是不清净的？现在说是清净的。为什么知道是清净的呢？因为世尊的心善良而清净。如果有人心不清净，就会觉得这个佛世界不清净。根据他们的想法，世尊说：‘我现在出于五浊恶世，觉悟了阿耨多罗三藐三菩提（无上正等正觉）。’正如《维摩诘经》所说：‘菩萨想要得到清净的佛世界，应当清净自己的心。随着心清净，佛世界就清净。’ 当时，慧命舍利弗（智慧第一的舍利弗）凭借佛的威神之力，产生这样的疑问：‘如果菩萨心清净佛世界就清净，那么现在世尊释迦牟尼在行菩萨道时，心难道不清净吗？为什么佛的世界不清净成这样呢？’ 当时，世尊知道慧命舍利弗的想法，就问他说：‘舍利弗！你觉得怎么样？你舍利弗不要这样想。太阳和月亮难道不清净吗？只是盲人看不见。’慧命舍利弗说：‘不是的，世尊。这是盲人的过错，不是太阳和月亮的过错。’ 佛说：‘舍利弗！众生也是这样。因为没有智慧的罪过，所以看不见如来世界的清净，不是如来的过错。舍利弗！我的这个世界常常是清净的，只是你看不见。’ 当时，䗍髻梵王（一位梵天之王）对慧命舍利弗说：‘大德舍利弗！你不要认为这个佛世界不清净；现在世尊释迦牟尼的世界是清净的。’慧命舍利弗问梵王说：‘这个佛世界如何清净呢？’䗍髻梵王说：‘大德舍利弗！譬如他化自在天（欲界第六天）的宫殿庄严殊胜美妙，我看见世尊释迦牟尼的世界清净功德庄严也是如此。’
English
English version Eighth, the field of Buddha-dharma is obtained by harmonious gathering, because there is no heterodoxical dharma. Ninth, the field of merit is obtained by harmonious gathering, because there is no flattery. Tenth, the field of upright and profound mind is obtained by harmonious gathering, because the original nature is pure, able to generate pure beings, and the place where they are located is also pure. Eleventh, the field of the saints is obtained by harmonious gathering, because it does not depart from the field of blessings. Twelfth, the Bodhimanda is obtained by harmonious gathering, because it comes riding on the path ridden by the Buddhas of the past. Furthermore, is the world of the World Honored One, Shakyamuni Buddha, pure or impure? Now it is said to be pure. How is it known? Because the mind of the World Honored One is good and pure. If someone's mind is impure, they will see this Buddha-world as impure. According to their intention, the World Honored One said, 'I now emerge from the evil world of the five defilements, awakened to Anuttara-samyak-sambodhi (unexcelled complete enlightenment),' as the Vimalakirti Sutra says, 'If a Bodhisattva wishes to obtain a pure Buddha-world, they should purify their mind. As their mind is pure, the Buddha-world is pure.' At that time, the wise Shariputra (the foremost in wisdom), relying on the Buddha's majestic power, had this doubt: 'If the Bodhisattva's mind is pure, the Buddha-world is pure, then when the World Honored One Shakyamuni was practicing the Bodhisattva path, was his mind not pure? Why is the Buddha-world not pure like this?' At that time, the World Honored One, knowing the thought of the wise Shariputra, asked him, 'Shariputra! What do you think? You, Shariputra, should not think like this. Are the sun and moon not pure? It is just that the blind cannot see them.' The wise Shariputra said, 'No, World Honored One. It is the fault of the blind, not the fault of the sun and moon.' The Buddha said, 'Shariputra! Sentient beings are like this. Because of the sin of lacking wisdom, they do not see the purity of the Tathagata's world, not the fault of the Tathagata. Shariputra! My world is always pure, but you do not see it.' At that time, Sikhin Brahma (a king of the Brahma heavens) said to the wise Shariputra, 'Great Virtue Shariputra! Do not think that this Buddha-world is impure; now the world of the World Honored One Shakyamuni is pure.' The wise Shariputra asked the Brahma king, 'How is this Buddha-world pure?' Sikhin Brahma said, 'Great Virtue Shariputra! Just as the palaces of the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) are adorned with extraordinary beauty, I see that the pure merits and adornments of the world of the World Honored One Shakyamuni are also like this.' --------------------------------------------------------------------------------
Chinese
复如是。慧命舍利弗复言梵王：我今唯见此佛世界，丘陵坑坎蕀刺沙砾、土石诸山秽恶充满。螺髻梵言：大德舍利弗！仁者如是心有丘陵坑坎等秽，信不清净故，见此佛世界不净。复次大德舍利弗！若有能于一切众生心皆平等深心清净，则见此佛世界清净。尔时世尊足指按地，即时三千大千世界，无量百千不可计数功德珍宝具足庄严，譬如宝庄严佛无量功德胜妙珍宝庄严世界。时此三千大千世界亦复如是。大众皆见叹未曾有，而皆自见坐宝莲华。尔时世尊告慧命舍利弗言：舍利弗！汝今为见我佛世界无量功德胜庄严不？慧命舍利弗言？我见。世尊。本所不见、本所不闻，今见世尊不可思议庄严世界清净悉现。佛言：舍利弗！我佛世界清净如是，下劣众生见不净耳。舍利弗！譬如诸天共宝器食，随其业力饭则不同。如是舍利弗！众生共生一佛世界，若心净者则见世尊世界清净”。我今以此修多罗量故说清净。 以要言之，满足众生发起精进，一切众生等心示现；满足佛法发起精进，自证示现；究竟相好发起精进，此则示现；普贤依止清净世界发起精进，一切众生富乐示现。 又复有义：初如厌病；二如闻药；三如悕药；四如病人所居舍宅。又复示现：初大悲力；二示智力；三身心力；四者直心深心修力。如 现代汉语译本： 又如是。慧命舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）又对梵王说：‘我现在只看到这个佛世界，到处是丘陵、坑坎、荆棘、沙砾、土石山，充满了污秽。’螺髻梵（Brahma Sikhin）说：‘大德舍利弗！正是因为您的心中有丘陵、坑坎等污秽，信念不清净，所以才看到这个佛世界不清净。再者，大德舍利弗！如果有人能对一切众生心怀平等，内心深处清净，就能看到这个佛世界清净。’ 当时，世尊用脚趾按地，立刻三千大千世界，充满了无量百千不可计数的功德珍宝，庄严无比，就像宝庄严佛（Ratnavyuha Buddha）用无量功德殊胜珍宝庄严的世界一样。当时，这个三千大千世界也同样如此。大众都看到了，赞叹前所未有，而且都看到自己坐在宝莲花上。 当时，世尊告诉慧命舍利弗说：‘舍利弗！你现在看到我的佛世界无量功德殊胜庄严了吗？’慧命舍利弗说：‘我看到了，世尊。我原本没有看到、没有听到的，现在看到了世尊不可思议的庄严世界清净地显现出来。’佛说：‘舍利弗！我的佛世界清净就是这样，只是下劣的众生看到的是不净罢了。舍利弗！譬如诸天用同一个宝器吃饭，随着各自的业力，饭的味道就不同。如此，舍利弗！众生共同生存在一个佛世界，如果心清净，就能看到世尊的世界清净。’我现在用这部经的量来阐述清净的道理。 总而言之，满足众生的愿望，发起精进，对一切众生平等心对待并示现；满足佛法的要求，发起精进，自我证悟并示现；究竟圆满相好，发起精进，这就能示现；普贤（Samantabhadra，象征菩萨的行愿）依止清净世界，发起精进，一切众生富足快乐地示现。 又有一种意义：最初就像厌恶疾病；第二就像听到药方；第三就像渴望得到药；第四就像病人所居住的房屋。又进一步示现：最初是大悲的力量；第二是智慧的力量；第三是身心的力量；第四是正直的心和深刻的修行力量。
English
English version: Again, thus it was. The wise Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) said to Brahma: 'Now I only see this Buddha world, full of hills, pits, thorns, gravel, earth and stone mountains, filled with filth.' Brahma Sikhin (Brahma Sikhin) said: 'Great virtuous Sariputra! It is because your mind has hills, pits, and other impurities, and your faith is not pure, that you see this Buddha world as impure. Furthermore, great virtuous Sariputra! If someone can have equality in their hearts towards all beings, and their inner heart is pure, then they will see this Buddha world as pure.' At that time, the World Honored One pressed his toe on the ground, and immediately the three thousand great thousand worlds were filled with immeasurable hundreds of thousands of countless merits and treasures, adorned incomparably, just like the world adorned by the Treasure Adornment Buddha (Ratnavyuha Buddha) with immeasurable merits and wonderful treasures. At that time, this three thousand great thousand worlds was also like this. The assembly all saw it and praised it as unprecedented, and they all saw themselves sitting on jeweled lotus flowers. At that time, the World Honored One said to the wise Sariputra: 'Sariputra! Do you now see the immeasurable merits and wonderful adornments of my Buddha world?' The wise Sariputra said: 'I see it, World Honored One. What I originally did not see or hear, I now see the World Honored One's inconceivable adorned world purely manifested.' The Buddha said: 'Sariputra! My Buddha world is pure like this, it is only that inferior beings see it as impure. Sariputra! For example, when the gods eat with a shared treasure vessel, the taste of the food differs according to their respective karmic forces. Thus, Sariputra! Beings coexist in one Buddha world, and if their minds are pure, they will see the World Honored One's world as pure.' I now use the measure of this sutra to explain the principle of purity. In short, fulfilling the wishes of sentient beings, initiating diligence, treating all sentient beings with an equal mind and demonstrating it; fulfilling the requirements of the Buddha Dharma, initiating diligence, self-realizing and demonstrating it; ultimately perfecting the auspicious marks, initiating diligence, this can be demonstrated; Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) relies on the pure world, initiates diligence, and all sentient beings are shown to be rich and happy. Furthermore, there is another meaning: the beginning is like disliking illness; the second is like hearing about medicine; the third is like longing to obtain the medicine; the fourth is like the house where the sick person lives. Furthermore, it demonstrates: the first is the power of great compassion; the second is the power of wisdom; the third is the power of body and mind; the fourth is the power of an upright heart and profound cultivation. -------------------------------------------------------------------------------- 是示现。
Chinese
又复有义：初说不舍一切众生；二者得力、四无所畏、不共法等一切佛法；三者得身着不可嫌；四者得佛无上法王相应世界。 又复有义：满足众生发起精进，檀波罗蜜、毗梨耶波罗蜜为示现故；满足佛法发起精进，般若波罗蜜、智波罗蜜故；究竟相好发起精进，羼提波罗蜜、方便波罗蜜故；净佛世界发起精进，尸波罗蜜、禅波罗蜜。如是示现。 宝髻经四法忧波提舍一卷 现代汉语译本： 这是示现的意义。 还有其他的意义：第一，说明不舍弃一切众生；第二，获得十力（Dasabala，佛陀的十种力量）、四无所畏（catu vaiśāradyāni，佛陀的四种无所畏惧的自信）、不共法（āvenika-dharma，佛陀独有的十八种功德）等一切佛法；第三，获得清净的身相，不会令人厌恶；第四，获得与佛陀无上法王相应的清净世界。 还有其他的意义：为了满足众生而发起精进，这是为了示现布施波罗蜜（dāna-pāramitā，布施的完美）和精进波罗蜜（vīrya-pāramitā，精进的完美）；为了满足佛法而发起精进，这是为了示现般若波罗蜜（prajñā-pāramitā，智慧的完美）和智波罗蜜（jñāna-pāramitā，知识的完美）；为了究竟圆满佛的相好而发起精进，这是为了示现忍辱波罗蜜（kṣānti-pāramitā，忍耐的完美）和方便波罗蜜（upāya-pāramitā，善巧方便的完美）；为了清净佛国世界而发起精进，这是为了示现持戒波罗蜜（śīla-pāramitā，戒律的完美）和禅定波罗蜜（dhyāna-pāramitā，禅定的完美）。这些都是示现的意义。 出自《宝髻经》四法优波提舍一卷
English
English version: This is a manifestation. Furthermore, there is another meaning: Firstly, it explains not abandoning all sentient beings; secondly, obtaining the ten powers (Dasabala, the ten powers of the Buddha), the four fearlessnesses (catu vaiśāradyāni, the four kinds of fearlessness of the Buddha), the eighteen unique qualities (āvenika-dharma, the eighteen unique qualities of the Buddha), and all other Buddha-dharmas; thirdly, obtaining a body that is pure and not repulsive; fourthly, obtaining a pure land corresponding to the Buddha, the supreme Dharma King. Furthermore, there is another meaning: Initiating diligence to satisfy sentient beings, this is to demonstrate the perfection of giving (dāna-pāramitā, the perfection of giving) and the perfection of effort (vīrya-pāramitā, the perfection of effort); initiating diligence to satisfy the Buddha-dharma, this is to demonstrate the perfection of wisdom (prajñā-pāramitā, the perfection of wisdom) and the perfection of knowledge (jñāna-pāramitā, the perfection of knowledge); initiating diligence to ultimately perfect the Buddha's marks and characteristics, this is to demonstrate the perfection of patience (kṣānti-pāramitā, the perfection of patience) and the perfection of skillful means (upāya-pāramitā, the perfection of skillful means); initiating diligence to purify the Buddha-field, this is to demonstrate the perfection of morality (śīla-pāramitā, the perfection of morality) and the perfection of meditation (dhyāna-pāramitā, the perfection of meditation). Such is the manifestation. From the one fascicle of the Ratnakūṭa Sūtra's Four Dharma Upadeśas. --------------------------------------------------------------------------------