Chinese
佛所至听法所作。就帝释中复万二千举其数也。天帝辨众帝犹主矣。刀利天主名为天帝。亦从余天还彰来处。在会所至下列余天。通言并余大威力者。辨前兼后故说为并。谓欲界中余天也。次列鬼神龙。是畜生。于中具有四生差别。有大神德能来听法故今列之。夜叉是其轻健鬼也。乾闼婆者是天乐神。亦鬼道摄阿修罗者。人传释言。名不酒神。不知是非。或云劣天。依如毗昙。修罗唯鬼。依法念经。有鬼有畜。如彼罗睺阿修罗王是师子儿。体是畜生。依伽那经。有天鬼畜三种差别。修罗凡有五地之别。一在地上众相山中。如地经说。势力最下。二须弥山北大海之下二万一千由旬有修罗王。名曰罗睺。统领无量阿修罗众。三罗睺下复过二万一千由旬有修罗王。名曰勇健。四勇健下复过二万五千由旬有修罗王。名曰华鬘。五华鬘下复过二万一千由旬修罗王。名毗摩质多之。领无量阿修罗众。毗摩之母本从天生。故名劣天。劫初成时有诸天女来海中洗。水触其身遂失精气。流在水中成一肉卵。迳八千岁乃生一女。有九百九十九头。头有千眼。有九百九十九口。口有四爪。爪上出火犹如礔礰。二十四手。九百九十九脚。此女后时在海浮戏。水精入体生一肉卵。迳八千岁生毗摩质多。有九头。头有千眼。口中出火。有九百九十九 现代汉语译本： 佛陀所到的听法之处，就帝释天（Indra，佛教的护法神）中，又有万二千位天人前来，这里只是举其大概的数目。天帝（Devendra）能够辨别大众，是因为他是众帝之主。刀利天（Trāyastriṃśa）之主名为天帝。他们也从其他的诸天返回，彰显他们所来的地方。在法会所到的地方，下列还有其他的诸天，总而言之，还有其他具有大威力的天人。这里说‘并’，是兼顾前后，指的是欲界中的其他诸天。接下来列出鬼神和龙，龙属于畜生道。其中具有四种不同的生命形态（四生：胎生、卵生、湿生、化生）。因为他们具有大神德，能够前来听法，所以现在列出他们。夜叉（Yakṣa）是轻捷健壮的鬼。乾闼婆（Gandharva）是天上的乐神，也属于鬼道所摄。阿修罗（Asura），有人翻译解释说，名字的意思是‘不饮酒神’，但不知道是否正确。或者说他们是‘劣天’。依照《毗昙》（Abhidhamma，论藏），阿修罗只是鬼。依照《法念经》，阿修罗有的是鬼，有的是畜生，比如罗睺阿修罗王（Rāhu），是狮子的后代，本体是畜生。依照《伽那经》，阿修罗有天、鬼、畜三种差别。阿修罗大致有五种不同的居处。第一种在地上众相山中，如《地经》所说，势力最为低下。第二种在须弥山（Sumeru）以北的大海之下二万一千由旬，有阿修罗王，名叫罗睺，统领着无量的阿修罗众。第三种在罗睺之下再过二万一千由旬，有阿修罗王，名叫勇健。第四种在勇健之下再过二万五千由旬，有阿修罗王，名叫华鬘。第五种在华鬘之下再过二万一千由旬，有阿修罗王，名叫毗摩质多（Vemacitra），统领着无量的阿修罗众。毗摩质多的母亲本来是从天上降生的，所以被称为‘劣天’。劫初形成的时候，有诸天女来到海中沐浴，水触碰到她们的身体，于是失去了精气，精气流在水中形成一个肉卵，经过八千年才生下一个女儿，有九百九十九个头，每个头有一千只眼睛，有九百九十九张嘴，每张嘴有四只爪子，爪子上冒出火焰，就像瓦片一样。有二十四只手，九百九十九只脚。这个女儿后来在海中嬉戏，水精进入她的身体，生下一个肉卵，经过八千年，生下毗摩质多，有九个头，每个头有一千只眼睛，口中冒出火焰，有九百九十九...
English
English version: The places where the Buddha arrived to listen to the Dharma, among the Śakra (Indra, protector deity in Buddhism), there were also twelve thousand present, this is just an approximate number. The Deva-indra (Devendra, Lord of the Gods) can distinguish the assembly because he is the lord of all the gods. The lord of the Trāyastriṃśa Heaven is called Deva-indra. They also returned from other heavens, manifesting where they came from. In the places where the assembly arrived, the following are other devas, in general, other devas with great power. Saying 'and' here considers both before and after, referring to the other devas in the desire realm. Next are listed the ghosts and dragons, the dragons belong to the animal realm. Among them, there are four different forms of life (four births: womb-born, egg-born, moisture-born, transformation-born). Because they have great divine virtue and can come to listen to the Dharma, they are now listed. Yakṣas are the light and agile ghosts. Gandharvas are the heavenly musicians, also included in the ghost realm. Asuras, some people translate and explain that the name means 'non-drinking gods', but it is not known if this is correct. Or it is said that they are 'inferior gods'. According to the Abhidhamma, Asuras are only ghosts. According to the Dharma-smṛti Sutra, some Asuras are ghosts, and some are animals, such as the Rāhu Asura King, who is the offspring of a lion, and his body is an animal. According to the Gana Sutra, there are three types of Asuras: gods, ghosts, and animals. Asuras generally have five different abodes. The first is on the ground in the Mountain of Various Appearances, as the Earth Sutra says, their power is the lowest. The second is twenty-one thousand yojanas below the great sea north of Mount Sumeru, there is an Asura King named Rāhu, who leads countless Asura hosts. The third is twenty-one thousand yojanas below Rāhu, there is an Asura King named Strong Courage. The fourth is twenty-five thousand yojanas below Strong Courage, there is an Asura King named Garland. The fifth is twenty-one thousand yojanas below Garland, there is an Asura King named Vemacitra, who leads countless Asura hosts. Vemacitra's mother was originally born from the heavens, so she is called an 'inferior god'. At the beginning of the formation of the kalpa, there were heavenly women who came to bathe in the sea, and the water touched their bodies, so they lost their essence, and the essence flowed in the water to form a flesh egg, and after eight thousand years, a daughter was born, with nine hundred and ninety-nine heads, each head with a thousand eyes, with nine hundred and ninety-nine mouths, each mouth with four claws, and flames coming out of the claws, like tiles. There were twenty-four hands and nine hundred and ninety-nine feet. This daughter later played in the sea, and water essence entered her body, giving birth to a flesh egg, and after eight thousand years, Vemacitra was born, with nine heads, each head with a thousand eyes, flames coming out of his mouth, with nine hundred and ninety-nine... --------------------------------------------------------------------------------
Chinese
手脚。唯有八其形四倍大于须弥。纯食淤泥及与藕根。多与天诤。如法念说。迦楼罗者。是其鸟神。于中有其金翘之鸟。纯食诸龙。有四生别。其化生者食四生龙。其胎生者食三生龙。除其化生。其卵生者食二生龙。除化除胎。其湿生者唯食湿生。此四天下有一化生如楼罗王。名曰正音。寿八千岁。日别啖食天龙王五百小龙。绕四天下周而复始次第食之。命欲终时诸龙吐毒不复能食。饥火所烧。耸翅直下至风轮际为风所吹。而复上来。往还七返无处停足。遂至金刚轮山顶上命终。以食诸龙身肉毒气遂发猛火。其难陀龙王及跋难陀恐烧宝山遂降大雨。渧如车轴。以灭其火。身肉消散。唯有心在。大如人膝。纯清流离。轮王得之用为珠宝。帝释得之为髺中珠。紧那罗者。此名疑神。体是畜生。形状似人。面极端正。顶有一角。人见生疑。不知为人为鬼为畜。故名疑神。此二是其天之乐神。摩睺罗伽是腹行神。世人相传是奔神也。下列人众。比丘如上。尼犹女也。忧婆塞者名为善宿。怀善宿德。亦云近住。近善而住。亦名清信士。优婆姨者。优婆如前。姨犹女也。上来第二列其徒众。 彼时佛下第三大段明其佛众云集所为。于中初明佛与诸众围绕说法。说何等法。文中不辨。不知说何。下明如来于众独胜。譬如须弥显 现代汉语译本：手和脚。[迦楼罗](Garuda，鸟神)的形体是须弥山（Mount Sumeru）的八倍，它们只吃淤泥和莲藕根，并且经常与天神争斗。按照佛法念诵所说，[迦楼罗](Garuda)是鸟神，其中有一种金翅鸟，专门吃龙。它们有四种出生方式：化生、胎生、卵生和湿生。化生的[迦楼罗](Garuda)吃所有四种方式出生的龙；胎生的[迦楼罗](Garuda)吃三种方式出生的龙，除了化生的龙；卵生的[迦楼罗](Garuda)吃两种方式出生的龙，除了化生和胎生的龙；湿生的[迦楼罗](Garuda)只吃湿生的龙。在这四大部洲中，有一只化生的[迦楼罗](Garuda)王，名叫正音，寿命八千岁。它每天吃五百条天龙王和一些小龙，绕着四大部洲循环往复地吃。当它寿命将尽时，众龙吐毒，它再也无法进食，被饥饿的火焰所焚烧。它展开翅膀直冲而下，到达风轮的边缘，被风吹起，又飞上来。这样往返七次，找不到落脚的地方，最终在金刚轮山顶上死去。由于它吃了太多的龙，身体里的毒气爆发，燃起猛烈的火焰。[难陀龙王](Nanda)和[跋难陀](Upananda)担心烧毁宝山，于是降下大雨，雨滴像车轴一样粗，用来扑灭火焰。它的身肉消散，只剩下一颗心，像人的膝盖那么大，纯净透明，如同琉璃。轮王得到它，用作珠宝；[帝释天](Indra)得到它，用作发髻中的宝珠。[紧那罗](Kinnara，疑神)的意思是‘疑神’，它们的本体是畜生，形状像人，面容端正，头顶上有一只角。人们看到它们会产生怀疑，不知道是人、是鬼还是畜生，所以被称为‘疑神’。这两种神都是天上的乐神。[摩睺罗伽](Mahoraga)是腹行神，世人相传是奔神。下面是人众：比丘如上所述，比丘尼就是尼姑，[优婆塞](Upasaka)被称为善宿，怀有善良的品德，也称为近住，意思是接近善良而居住，也称为清信士。[优婆夷](Upasika)的‘优婆’如前所述，‘夷’就是女子的意思。以上是第二列的徒众。 那时，佛陀降临。第三大段说明了佛陀和众人的聚集是为了什么。其中首先说明了佛陀与诸位大众围绕在一起说法，但没有说明所说的是什么法，所以不知道说的是什么。下面说明了如来在众人之中最为殊胜，就像须弥山一样显眼。
English
English version: Hands and feet. The [Garuda](Garuda, bird deity)'s form is eight times larger than Mount Sumeru. They only eat silt and lotus roots, and often fight with the gods. As stated in the Dharma recitation, [Garuda](Garuda) is a bird deity, among which there is a golden-winged bird that specializes in eating dragons. They have four modes of birth: transformation, viviparous, oviparous, and moisture-born. Transformation-born [Garudas](Garuda) eat dragons born in all four ways; viviparous [Garudas](Garuda) eat dragons born in three ways, except for those born by transformation; oviparous [Garudas](Garuda) eat dragons born in two ways, except for those born by transformation and viviparous birth; moisture-born [Garudas](Garuda) only eat moisture-born dragons. In these four continents, there is a transformation-born [Garuda](Garuda) king named Zhengyin, with a lifespan of eight thousand years. It eats five hundred dragon kings and some small dragons every day, circling around the four continents repeatedly. When its life is about to end, the dragons spit poison, and it can no longer eat, being burned by the flames of hunger. It spreads its wings and plunges straight down, reaching the edge of the wind wheel, and is blown up by the wind again. It goes back and forth seven times, unable to find a place to land, and finally dies on the top of Mount Vajra. Because it ate too many dragons, the poisonous gas in its body erupted, igniting fierce flames. [Nanda Dragon King](Nanda) and [Upananda](Upananda) were worried about burning the treasure mountain, so they sent down heavy rain, with raindrops as thick as cart axles, to extinguish the flames. Its body and flesh dissipated, leaving only a heart, as big as a human knee, pure and transparent, like crystal. The Wheel-Turning King obtained it and used it as jewelry; [Indra](Indra) obtained it and used it as a jewel in his hair bun. [Kinnara](Kinnara, deity of doubt) means 'deity of doubt'. Their essence is livestock, their shape is like humans, their faces are upright, and they have a horn on their heads. People who see them will have doubts, not knowing whether they are humans, ghosts, or livestock, so they are called 'deities of doubt'. These two deities are both heavenly musicians. [Mahoraga](Mahoraga) is a crawling deity, traditionally believed to be a running deity. Below are the human followers: Bhikshus are as described above, Bhikshunis are nuns, [Upasaka](Upasaka) are called Shanshu, possessing virtuous qualities, also called Jinzhu, meaning living close to goodness, also called pure believers. [Upasika](Upasika)'s 'Upasika' is as mentioned before, 'I' means woman. The above is the second row of followers. At that time, the Buddha descended. The third major section explains what the Buddha and the assembly gathered for. Among them, it first explains that the Buddha and the assembly are gathered together to preach the Dharma, but it does not explain what Dharma is being preached, so it is not known what is being said. The following explains that the Tathagata is the most outstanding among the assembly, just like Mount Sumeru is prominent. --------------------------------------------------------------------------------
Chinese
于大海。喻说显胜。高显独出在于大海名显。于海弊于诸众合以显胜也。 上来由序。自下约对不思议德悉为正宗。如胜鬘经叹佛功德正宗所收。此亦应然。无劳致疑。此正宗中文别有二。一因宝积献盖如来显示不思议德令人愿求。二宝积说已白佛已下因宝积启请如来宣说净土因果令人习学。前即是其法身因果。后即是其净土因果。初之一段望前为正。望后仍有起发之义。故亦名序由。其盖中现十方国。起后所说净土因果故得名序。于中有三。一宝积等献盖为由。第二如来合盖现变。三宝积等观之敬叹以显愿求。初中尔时献盖时也。当尔佛在庵罗园时。次举献人。毗耶离城出其生处。有长者子标别其人。名曰宝积厈其名讳。与五百等兼列其众。下明献盖时。盖诸佛献奉方共便供养佛。正明献盖。 第二如来现变之中光合为一。次广令大后。于盖中广有所现。前合一中佛之威神明合所由。此不思议解脱之力说为威神。约通而辨。是幻通力非余通等。通有几种而言非余通。有四种。一如意通。运变自身大音普遍。二者幻通。转变外事。三法智通。通达诸法。四圣自在通。能于苦中生其乐相。于乐法中生于苦想。苦乐法中生不苦不乐想。如是一切不随缘变名圣自在。今转外事故是幻通。何故悉受合之为一。为令 现代汉语译本：在大海中。比喻显示殊胜。高超显著在于大海的名声显赫。在大海中，因为聚集了众多事物而显得殊胜。 上面是由序分。从下面开始，通过对比不可思议的功德，全部作为正宗分。如同《胜鬘经》赞叹佛的功德被正宗分所收录一样，这里也应该如此，无需怀疑。这正宗分中又特别分为二：一是因宝积献盖，如来显示不可思议的功德，令人发愿求取；二是宝积说完后禀告佛，因宝积的启请，如来说净土的因果，令人学习。前者是法身的因果，后者是净土的因果。初之一段，相对于前面来说是正宗分，相对于后面来说仍有引发的意义，所以也称为序由。盖中显现十方国土，引发后面所说的净土因果，所以得名序。其中有三：一是宝积等献盖作为缘由；二是如来合盖显现变化；三是宝积等观看后敬佩赞叹，以显示愿求。初中，尔时是献盖的时候，当时佛在庵罗园。其次列举献盖的人，毗耶离城是他们出生的地方，有长者子，标明区别这些人，名叫宝积（宝贵的积累），以及五百人等，兼列其人数。下面说明献盖的时候，用各种方法共同供养佛，正式说明献盖。 第二，如来显现变化之中，光芒合为一体。其次是扩大，然后在盖中广泛地显现。前面是合一，佛的威神力说明了合一的缘由。这不可思议的解脱之力，被称为威神力，这是从普遍意义上来说的。是幻通力，不是其他的神通等。神通有几种，为什么说不是其他的神通？有四种：一是如意通，能变化自身，大音普遍；二是幻通，能转变外事；三是法智通，能通达诸法；四是圣自在通，能在苦中生出快乐的景象，在快乐的法中生出痛苦的想法，在痛苦和快乐的法中生出不苦不乐的想法。像这样一切不随因缘变化，称为圣自在。现在是转变外事，所以是幻通。为什么全部接受并合为一体？为了让...