English
English version The 'Yan Pin He Jin' in five volumes. 'Jin Jing Ming Shi Jian Jing Yan Pin' (The chapter describing the Buddha's pure Dharma eye), and 'Rulai Xian Xiang Pin' (The chapter describing the auspicious signs manifested by the Tathagata) only in the sixth volume. The chapter names were not present in the old version. 'Puxian Sanmei Pin' (The chapter discussing the Samadhi attained by Samantabhadra Bodhisattva) at the beginning of the seventh volume. The chapter name was not present in the old version. 'Shijie Chengjiu Pin' (The chapter discussing how the world is formed) in the middle of the seventh volume. The chapter name was not present in the old version. 'Huazang Shijie Pin' (The chapter discussing the Lotus Treasury World Sea) in the eighth, ninth, and tenth volumes. The chapter name was not present in the old version. The above four chapters were collectively named 'Lushena Pin' (The chapter focusing on Vairocana Buddha) in the Jin Dynasty. 'Pilushana Pin' (The chapter focusing on Vairocana Buddha) in the eleventh volume. The character 'Pi' was not present in the old version. The six chapters of the second assembly: 1. 'Rulai Minghao Pin' (The chapter discussing the merits of the Tathagata's names) at the beginning of the twelfth volume. The new and old names are the same. 2. 'Si Shengdi Pin' (The chapter discussing the Four Noble Truths) in the middle of the twelfth volume. The character 'Sheng' was not present in the old version. 3. 'Guangming Jue Pin' (The chapter discussing the illumination of light) at the beginning of the thirteenth volume. The word 'Rulai' was added in the old version. 4. 'Pusa Wenming Pin' (The chapter discussing the Bodhisattvas asking the Buddha) in the middle of the thirteenth volume. The old version was called 'Pusa Ming Nan Pin'. 5. 'Jingxing Pin' (The chapter discussing pure conduct) at the beginning of the fourteenth volume. The new and old names are the same. 6. 'Xianshou Pin' (The chapter discussing Bodhisattva Xianshou) from the middle of the fourteenth volume to the end of the fifteenth volume. The new and old names are the same. The six chapters of the third assembly: 1. 'Sheng Xumi Shan Ding Pin' (The chapter discussing the Buddha ascending to the summit of Mount Sumeru) at the beginning of the sixteenth volume. The word 'Fo' was added in the old version. 2. 'Xumi Ding Shang Jizan Pin' (The chapter discussing praising the Buddha with verses on the summit of Mount Sumeru) following the beginning of the sixteenth volume. The old version was called 'Pusa Yunjji Miaosheng Dian Shang Shuo Ji Pin'. 3. 'Shi Zhu Pin' (The chapter discussing the ten abodes of Bodhisattvas) in the middle of the sixteenth volume. The old version was called 'Pusa Shi Zhu Pin'. 4. 'Fanxing Pin' (The chapter discussing pure Brahma conduct) at the beginning of the seventeenth volume. The new and old names are the same. 5. 'Chu Faxin Gongde Pin' (The chapter discussing the merits of the initial aspiration for Bodhi) in the middle of the seventeenth volume. The old version was called 'Chu Faxin Pusa Gongde Pin'. 6. 'Mingfa Pin' (The chapter discussing clarifying the Dharma) in the entire eighteenth volume. The new and old names are the same. The four chapters of the fourth assembly: 1. 'Sheng Yemo Tiangong Pin' (The chapter discussing the Buddha ascending to the Yama Heaven Palace) in the nineteenth volume. The old version was called 'Fo Sheng Yemo Tiangong Zizai Pin'. 2. 'Yemo Gongzhong Jizan Pin' (The chapter discussing praising the Buddha with verses in the Yama Heaven Palace) following the beginning of the nineteenth volume. The old version was called 'Yemo Tiangong Pusa Shuo Ji Pin'. 3. 'Shi Xing Pin' (The chapter discussing the ten practices of Bodhisattvas) from the middle of the nineteenth volume to the end of the twentieth volume. The old version was called 'Gongde Hua Ju Pusa Shi Xing Pin'. 4. 'Shi Wujinzang Pin' (The chapter discussing the ten inexhaustible treasuries) in the entire twenty-first volume. The new and old names are the same. The three chapters of the fifth assembly: 1. 'Sheng Doushuai Tiangong Pin' (The chapter discussing the Buddha ascending to the Tushita Heaven Palace) in the entire twenty-second volume. The old version was called 'Rulai Sheng Doushuai Tiangong Yiqie Baodian Pin'. 2. 'Doushuai Gongzhong Jizan Pin' (The chapter discussing praising the Buddha with verses in the Tushita Heaven Palace) at the beginning of the twenty-third volume. The old version was called 'Dou' --------------------------------------------------------------------------------
Chinese
率天宫菩萨云集赞佛品。三十回向品第二十三卷半尽三十三。旧云金刚幢菩萨回向品。第六会一品者谓十地品。新旧同名。起三十四尽三十九。晋朝经从十地品至宝王如来性起品合十一品为第六会。唐朝经十地品次有十定品。故开为二会如前已说。第七会十一品者一十定品第四十尽四十三。旧无今有。二十通品第四十四卷初。旧云十明品。三十忍品第四十四卷半。新旧同名。四阿僧祇品第四十五卷初。旧云心王菩萨问阿僧祇品。五寿量品第四十五卷末。旧云寿命品。六诸菩萨住处品第四十五卷末次。旧云菩萨住处品。七佛不思议法品第四十六七全。旧云佛不思议品。八如来十身相海品第四十八卷初。旧云如来相海品。九如来随好光明功德品第四十八卷半。旧云佛小相光明功德品。十普贤菩萨行品第四十九卷全。新旧同名。十一如来出现品第五十尽五十二。旧云宝王如来性起品。第八会一品者谓离世间品。第五十三尽五十九。新旧同名。第九会一品者谓入法界品第六十尽八十。新旧同名。已说品数能说品佛其相云何。颂曰。 无愿业住涅 法心三性如 安出信随永 无安无决普 释曰。颂中上半列十佛名。下半如次释名所因。说经教主有其十种。何等为十。一无著佛安住世间成正觉故。二愿佛出生故。 现代汉语译本 率天宫菩萨云集赞佛品（Shuài Tiān Gōng Púsà Yúnjí Zàn Fó Pǐn）：在第三十回向品第二十三卷的后半部分，是第三十三品。旧译名为金刚幢菩萨回向品（Jīngāng Zhuàng Púsà Huíxiàng Pǐn）。 第六会共一品，即十地品（Shí Dì Pǐn）。新旧译名相同。从第三十四品开始，到第三十九品结束。晋朝的译本将从十地品到宝王如来性起品（Bǎo Wáng Rúlái Xìng Qǐ Pǐn）共十一品合为第六会。唐朝的译本在十地品之后有十定品（Shí Dìng Pǐn），因此分为两会，如前所述。 第七会共十一品：一是十定品，从第四十品到第四十三品。旧译本没有，是新译本增加的。二是十通品（Shí Tōng Pǐn），从第四十四卷开始。旧译名为十明品（Shí Míng Pǐn）。三是十忍品（Shí Rěn Pǐn），从第四十四卷的后半部分开始。新旧译名相同。四是阿僧祇品（Āsēngqí Pǐn），从第四十五卷开始。旧译名为心王菩萨问阿僧祇品（Xīnwáng Púsà Wèn Āsēngqí Pǐn）。五是寿量品（Shòu Liàng Pǐn），从第四十五卷末尾开始。旧译名为寿命品（Shòu Mìng Pǐn）。六是诸菩萨住处品（Zhū Púsà Zhùchù Pǐn），从第四十五卷末尾之后开始。旧译名为菩萨住处品（Púsà Zhùchù Pǐn）。七是佛不思议法品（Fó Bù Sīyì Fǎ Pǐn），第四十六卷和第四十七卷全部。旧译名为佛不思议品（Fó Bù Sīyì Pǐn）。八是如来十身相海品（Rúlái Shí Shēn Xiàng Hǎi Pǐn），从第四十八卷开始。旧译名为如来相海品（Rúlái Xiàng Hǎi Pǐn）。九是如来随好光明功德品（Rúlái Suí Hǎo Guāngmíng Gōngdé Pǐn），从第四十八卷的后半部分开始。旧译名为佛小相光明功德品（Fó Xiǎo Xiàng Guāngmíng Gōngdé Pǐn）。十是普贤菩萨行品（Pǔxián Púsà Xíng Pǐn），第四十九卷全部。新旧译名相同。十一是如来出现品（Rúlái Chūxiàn Pǐn），从第五十品到第五十二品。旧译名为宝王如来性起品。 第八会共一品，即离世间品（Lí Shìjiān Pǐn）。从第五十三品到第五十九品。新旧译名相同。 第九会共一品，即入法界品（Rù Fǎjiè Pǐn）。从第六十品到第八十品。新旧译名相同。 已经说完了品的数量，能说之品和佛的相貌是怎样的呢？颂曰： 无愿业住涅 法心三性如 安出信随永 无安无决普 释曰：颂的上半部分列出了十佛的名号，下半部分依次解释了名号的由来。宣说经教的教主有十种。是哪十种呢？一是无著佛（Wú Zhù Fó），安住世间成就正觉的缘故。二是愿佛（Yuàn Fó），出生的缘故。
English
English version The Chapter on Praising the Buddha by the Assembly of Bodhisattvas in the Śūratā Palace (Shuài Tiān Gōng Púsà Yúnjí Zàn Fó Pǐn): In the latter half of the Thirtieth Chapter on Dedication, Volume 23, it is the thirty-third chapter. The old translation is the Chapter on Dedication by Vajra Banner Bodhisattva (Jīngāng Zhuàng Púsà Huíxiàng Pǐn). The Sixth Assembly consists of one chapter, which is the Chapter on the Ten Grounds (Shí Dì Pǐn). The new and old translations have the same name. It starts from the thirty-fourth chapter and ends at the thirty-ninth chapter. The Jin Dynasty translation combined the eleven chapters from the Chapter on the Ten Grounds to the Chapter on the Origin of the Nature of the Treasure King Tathāgata (Bǎo Wáng Rúlái Xìng Qǐ Pǐn) into the Sixth Assembly. The Tang Dynasty translation has the Chapter on the Ten Samādhis (Shí Dìng Pǐn) after the Chapter on the Ten Grounds, so it is divided into two assemblies, as mentioned earlier. The Seventh Assembly consists of eleven chapters: First, the Chapter on the Ten Samādhis, from the fortieth chapter to the forty-third chapter. The old translation does not have it; it is added in the new translation. Second, the Chapter on the Ten Penetrations (Shí Tōng Pǐn), starting from the beginning of the forty-fourth volume. The old translation is the Chapter on the Ten Clear Understandings (Shí Míng Pǐn). Third, the Chapter on the Ten Forbearances (Shí Rěn Pǐn), starting from the latter half of the forty-fourth volume. The new and old translations have the same name. Fourth, the Chapter on Asaṃkhya (Āsēngqí Pǐn), starting from the beginning of the forty-fifth volume. The old translation is the Chapter on the Inquiry about Asaṃkhya by Mind King Bodhisattva (Xīnwáng Púsà Wèn Āsēngqí Pǐn). Fifth, the Chapter on the Length of Life (Shòu Liàng Pǐn), starting from the end of the forty-fifth volume. The old translation is the Chapter on Life (Shòu Mìng Pǐn). Sixth, the Chapter on the Abodes of the Bodhisattvas (Zhū Púsà Zhùchù Pǐn), starting after the end of the forty-fifth volume. The old translation is the Chapter on the Abodes of the Bodhisattvas (Púsà Zhùchù Pǐn). Seventh, the Chapter on the Inconceivable Dharmas of the Buddha (Fó Bù Sīyì Fǎ Pǐn), the entire forty-sixth and forty-seventh volumes. The old translation is the Chapter on the Inconceivable Buddha (Fó Bù Sīyì Pǐn). Eighth, the Chapter on the Ocean of Marks of the Ten Bodies of the Tathāgata (Rúlái Shí Shēn Xiàng Hǎi Pǐn), starting from the beginning of the forty-eighth volume. The old translation is the Chapter on the Ocean of Marks of the Tathāgata (Rúlái Xiàng Hǎi Pǐn). Ninth, the Chapter on the Meritorious Virtues of the Minor Marks and Lights of the Tathāgata (Rúlái Suí Hǎo Guāngmíng Gōngdé Pǐn), starting from the latter half of the forty-eighth volume. The old translation is the Chapter on the Meritorious Virtues of the Minor Marks and Lights of the Buddha (Fó Xiǎo Xiàng Guāngmíng Gōngdé Pǐn). Tenth, the Chapter on the Practices of Samantabhadra Bodhisattva (Pǔxián Púsà Xíng Pǐn), the entire forty-ninth volume. The new and old translations have the same name. Eleventh, the Chapter on the Appearance of the Tathāgata (Rúlái Chūxiàn Pǐn), from the fiftieth chapter to the fifty-second chapter. The old translation is the Chapter on the Origin of the Nature of the Treasure King Tathāgata. The Eighth Assembly consists of one chapter, which is the Chapter on Leaving the World (Lí Shìjiān Pǐn). From the fifty-third chapter to the fifty-ninth chapter. The new and old translations have the same name. The Ninth Assembly consists of one chapter, which is the Chapter on Entering the Dharma Realm (Rù Fǎjiè Pǐn). From the sixtieth chapter to the eightieth chapter. The new and old translations have the same name. Having spoken about the number of chapters, what are the chapters that can be spoken about, and what is the appearance of the Buddha? The Gatha says: 'No wish karma dwells Nirvana, Dharma mind three natures like,' 'Peaceful emergence faith follows eternal, No peace no decision universal.' Explanation: The first half of the Gatha lists the names of the Ten Buddhas, and the second half explains the origins of the names in order. There are ten kinds of teachers who proclaim the scriptures. What are the ten? First, the Buddha Without Attachment (Wú Zhù Fó), because he dwells in the world and attains perfect enlightenment. Second, the Wish Buddha (Yuàn Fó), because of his emergence. --------------------------------------------------------------------------------