化城喻品第七
The Parable of the Phantom City
佛告諸比丘：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。於汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？」
The Buddha said to the bhikṣus, "In the distant past, immeasurable, boundless, inconceivable asaṃkhyeya kalpas ago, there was a Buddha named Mahābhijñājñānābhibhū (’Great Universal Wisdom Excellence’) Tathāgata, Arhat, one of right and universal knowledge, of perfect clarity and conduct, well gone one, knower of worlds, most supreme, hero tamer, teacher of devas and humans, Buddha, World-Honored One. His land was called Suvarṇa (’Well Formed’), and the kalpa was called Mahālakṣaṇa (’Great Characteristic’). Bhikṣus! It has been an extremely long time since that Buddha entered parinirvāṇa. Suppose someone were to grind all the earth throughout the three thousand great thousand worlds into ink, then travel eastward through a thousand lands before placing a single drop as small as a speck of dust, then travel another thousand lands and place another drop, continuing in this way until all the ink made from ground earth was exhausted. What do you think? Could any mathematician or mathematician's disciple calculate the number of lands passed through and know their extent?"
「不也，世尊！」
“No, World-Honored One!”
「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠，猶若今日。」
“Bhikṣus! The lands passed through by this person, whether marked with ink or unmarked, grinding all of those into dust, with each dust particle representing a kalpa; the time since that Buddha's parinirvāṇa exceeds this number by immeasurable, boundless hundreds of thousands of millions of asaṃkhyeya kalpas. By the power of the Tathāgata's knowledge and vision, I observe that distant time as if it were today.
爾時世尊欲重宣此義，而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse saying:
我念過去世， 無量無邊劫， 有佛兩足尊， 名大通智勝。
I remember in the past, Countless, boundless kalpas ago, There was a Buddha, Honored One among two-legged beings, Named Mahābhijñājñānābhibhū (’Great Universal Wisdom Excellence).
如人以力磨， 三千大千土， 盡此諸地種， 皆悉以為墨。
As if someone were to grind All the earth in three thousand great thousand worlds, Exhausting all the soil particles, And turn it all into ink.
過於千國土， 乃下一塵點， 如是展轉點， 盡此諸塵墨。
Passing through a thousand lands, And then placing a single drop, Continuing to place drops in this way, Until all the ink made from soil was exhausted.
如是諸國土， 點與不點等， 復盡末為塵， 一塵為一劫。
All these lands, Whether marked or unmarked, If again ground into dust, With one particle representing one kalpa.
此諸微塵數， 其劫復過是， 彼佛滅度來， 如是無量劫。
The number of these minute particles Is surpassed by the number of kalpas Since that Buddha's parinirvana - Such immeasurable kalpas have passed.
如來無礙智， 知彼佛滅度， 及聲聞菩薩， 如見今滅度。
The Tathagata's unobstructed wisdom Knows of that Buddha's parinirvana, And of his śrāvakas and bodhisattvas, As if seeing them enter nirvana right now.
諸比丘當知！ 佛智淨微妙， 無漏無所礙， 通達無量劫。」
Bhikṣus, you should know! The Buddha's wisdom is pure and subtle, Without outflows and without obstruction, Penetrating countless kalpas.
佛告諸比丘：「大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。爾時忉利諸天，先為彼佛於菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨眾天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養於佛，乃至滅度常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至于滅度亦復如是。
The Buddha told the bhikṣus, "The lifespan of Mahābhijñājñānābhibhū Buddha was five hundred and forty million nayutas of kalpas. When this Buddha first sat at the site of enlightenment and defeated the armies of Māra, he was on the verge of attaining anuttara-samyak-saṃbodhi, but the dharmas of the buddhas did not appear before him. Thus for one small kalpa up to ten small kalpas, he sat cross-legged with body and mind unmoving, yet the dharmas of the buddhas still did not appear before him. At that time, the devas of the Trāyastriṃśa Heaven spread a lion seat for that Buddha under the bodhi tree, one yojana in height. The Buddha was to attain anuttara-samyak-saṃbodhi on this seat. As soon as he sat on this seat, the Brahma kings rained down heavenly flowers, covering an area of one hundred yojanas. Fragrant breezes would occasionally come, blowing away the withered flowers and raining down fresh ones. This continued without cease, filling ten small kalpas, as an offering to the Buddha, and it continued thus until his parinirvāṇa. The Four Heavenly Kings, to make offerings to the Buddha, constantly beat heavenly drums, while the other gods played celestial music. This continued for ten small kalpas, and was also thus until his parinirvāṇa."
「諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆捨所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及餘百千萬億人民，皆共圍繞，隨至道場。咸欲親近大通智勝如來，供養恭敬，尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰：
“Bhikṣus! After ten small kalpas, the dharmas of the buddhas appeared before Mahābhijñājñānābhibhū Buddha, and he attained anuttara-samyak-saṃbodhi. Before this Buddha left home, he had sixteen sons, the first of whom was named Jñānākara (’Accumulation of Wisdom’). Each of the sons had various rare and precious playthings. When they heard their father had attained anuttara-samyak-saṃbodhi, they all abandoned their treasures and went to where the Buddha was. Their mothers wept as they sent them off. Their grandfather, a wheel-turning sage king, along with one hundred great ministers and countless millions of people, all surrounded them and followed them to the place of enlightenment. They all wished to draw near to Mahābhijñājñānābhibhū Tathāgata, to make offerings, pay respects, honor, and praise him. When they arrived, they bowed their heads to the Buddha's feet, circumambulated him, and then with palms joined together and minds focused, they gazed up at the World-Honored One and praised him in verse, saying:
大威德世尊， 為度眾生故， 於無量億劫， 爾乃得成佛， 諸願已具足， 善哉吉無上。
Great and majestic World-Honored One, For the sake of liberating all beings, Through countless kalpas, You have now attained Buddhahood, All your vows are fulfilled, Excellent! Supreme auspicious one!
世尊甚希有， 一坐十小劫， 身體及手足， 靜然安不動。
World-Honored One, how rare you are, Sitting for ten small kalpas, Your body and limbs, Motionless and still.
其心常惔怕， 未曾有散亂， 究竟永寂滅， 安住無漏法。
Your mind always tranquil, Never scattered, Ultimately and eternally extinguished, Abiding in the Dharma without outflows.
今者見世尊， 安隱成佛道， 我等得善利， 稱慶大歡喜。
Now we see the World-Honored One, Peacefully attaining the Way of the Buddha, We have gained great benefit, And rejoice with great joy.
眾生常苦惱， 盲瞑無導師， 不識苦盡道， 不知求解脫。
Beings are always in suffering, Blind and without a guide, Not knowing the path to end suffering, Unaware of seeking liberation.
長夜增惡趣， 減損諸天眾， 從冥入於冥， 永不聞佛名。
Through the long night [of Ignorance] evil destinies increase, The heavenly hosts diminish, From darkness entering into darkness, Never hearing the Buddha's name.
今佛得最上、 安隱無漏道， 我等及天人， 為得最大利， 是故咸稽首、 歸命無上尊。』
Now the Buddha has attained the supreme, Peaceful Way without outflows, We and the heavenly beings, Have gained the greatest benefit, Therefore we all bow our heads, And take refuge in the Unsurpassed One.
「爾時十六王子偈讚佛已，勸請世尊轉於法輪，咸作是言：『世尊說法，多所安隱、憐愍、饒益諸天人民。』重說偈言：
At that time, after the sixteen princes had praised the Buddha in verse, they urged the World-Honored One to turn the Dharma Wheel, all saying, "May the World-Honored One expound the Dharma, bringing peace, compassion, and benefit to devas and humans." They spoke again in verse:
世雄無等倫， 百福自莊嚴， 得無上智慧， 願為世間說。
Unequaled hero of the world, Adorned with a hundred blessings, Having attained supreme wisdom, We pray you expound it for the world.
度脫於我等、 及諸眾生類， 為分別顯示， 令得是智慧。
To liberate us And all kinds of living beings, Please analyze and reveal it, Enabling us to attain this wisdom.
若我等得佛， 眾生亦復然。
If we attain Buddhahood, May all beings do likewise.
世尊知眾生， 深心之所念， 亦知所行道， 又知智慧力， 欲樂及修福， 宿命所行業。
World-Honored One, you know The deep thoughts in beings' minds, You know the paths they practice, And also their powers of wisdom, Their desires and cultivation of merit, And deeds from past lives.
世尊悉知已， 當轉無上輪。』」
World-Honored One, knowing all this, You should turn the supreme wheel.
佛告諸比丘：「大通智勝佛得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界六種震動，其國中間幽冥之處，日月威光所不能照，而皆大明。其中眾生，各得相見，咸作是言：『此中云何忽生眾生，又其國界、諸天宮殿、乃至梵宮，六種震動；大光普照，遍滿世界，勝諸天光。』
The Buddha told the bhikṣus, "When the Buddha Mahābhijñājñānābhibhū attained anuttara-samyak-saṃbodhi, the worlds of all buddhas in the ten directions, each numbering five hundred million billion, shook in six ways. The places of darkness between those countries, where even the light of the sun and moon could not penetrate, became brightly illuminated. The beings in those places could see each other and exclaimed, 'How is it that living beings have suddenly appeared here?' Moreover, all the palaces of the devas, up to the Brahma palaces, experienced six kinds of shaking. A great light shone everywhere, filling the world and surpassing the light of the heavens."
「爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍於常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾而說偈言：
"At that time, in the five hundred million billion lands to the east, the palaces of the Brahma heavens shone with a brilliant light, twice as bright as usual. Each of the Brahma kings thought, 'Today our palaces are illuminated as never before. What is the reason for this manifestation?' At that time, the Brahma kings visited one another to discuss this matter. Among the assembly there was a great Brahma king named Sarvasattvatrātṛ (’Savior of All’), who spoke in verse to the multitude of Brahmas, saying:
我等諸宮殿， 光明昔未有， 此是何因緣， 宜各共求之。
Our palaces Have never had such radiance before. What is the cause of this? We should all seek to understand it together.
為大德天生， 為佛出世間， 而此大光明， 遍照於十方。』
Is it that a great virtuous deva has been born, Or that a Buddha has appeared in the world? This great radiance Illuminates the ten directions.
「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——其所散華如須彌山；并以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰：
At that time, the Brahma kings of five hundred million billion lands, together with their palaces, each filled their robes with heavenly flowers and went together to the west to investigate this sign. They saw Mahābhijñājñānābhibhū Tathāgata sitting on a lion throne under the bodhi tree at the site of enlightenment, surrounded respectfully by devas, nāga kings, gandharvas, kinnaras, mahoragas, humans and non-humans. They also saw the sixteen princes requesting the Buddha to turn the Dharma Wheel. Immediately, the Brahma kings bowed their heads to the Buddha's feet, circumambulated him hundreds of thousands of times, and scattered heavenly flowers upon the Buddha - the scattered flowers were as large as Mount Sumeru. They also made offerings to the Buddha's bodhi tree, which was ten yojanas tall. After making flower offerings, they each offered their palaces to that Buddha, saying: "Please have compassion and benefit us. We pray you will accept the palaces we offer." Then the Brahma kings, before the Buddha, with one mind and one voice spoke verses of praise, saying:
世尊甚希有， 難可得值遇， 具無量功德， 能救護一切。
The World-Honored One is extremely rare, Difficult to encounter, Possessing immeasurable merits, Able to save and protect all.
天人之大師， 哀愍於世間， 十方諸眾生， 普皆蒙饒益。
Great teacher of devas and humans, Compassionate towards the world, All beings in the ten directions Universally receive benefit.
我等所從來， 五百萬億國， 捨深禪定樂， 為供養佛故。
We have come from Five hundred million billion lands, Abandoning the bliss of deep dhyāna meditation, In order to make offerings to the Buddha.
我等先世福， 宮殿甚嚴飾， 今以奉世尊， 唯願哀納受。』
Due to our merits from past lives, Our palaces are beautifully adorned. Now we offer them to the World-Honored One, We only pray you will compassionately accept them.
爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，度脫眾生，開涅槃道。』時諸梵天王，一心同聲而說偈言：
At that time, after the Brahma kings had praised the Buddha in verse, they each said, "We only wish that the World-Honored One would turn the Dharma Wheel, liberate sentient beings, and open the path to nirvāṇa." Then the Brahma kings, with one mind and one voice, spoke verses saying:
世雄兩足尊， 唯願演說法， 以大慈悲力， 度苦惱眾生。』
“World-Honored One, supreme among two-legged beings, We only wish you would expound the Dharma, With the power of great compassion, To liberate suffering sentient beings.”
「爾時大通智勝如來，默然許之。
"At that time, Mahābhijñājñānābhibhū Tathāgata silently gave his assent.”
「又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有。歡喜踊躍，生希有心，即各相詣，共議此事。時彼眾中有一大梵天王，名曰大悲，為諸梵眾而說偈言：
“Furthermore, bhikṣus! In the southeast direction, in five hundred million billion lands, the great Brahma kings each saw their palaces illuminated with a brilliant light that they had never seen before. Delighted and exultant, they gave rise to thoughts of rare occurrence, and immediately visited one another to discuss this matter. At that time, among the assembly there was a great Brahma king named Great Compassion, who spoke in verse to the multitude of Brahmas, saying:
是事何因緣， 而現如此相？ 我等諸宮殿， 光明昔未有。
What is the cause of this event, That such a sign appears? Our palaces Have never had such radiance before.
為大德天生？ 為佛出世間？ 未曾見此相， 當共一心求。
Is it that a great virtuous deva has been born? Or that a Buddha has appeared in the world? We have never seen such a sign before, Let us seek single-mindedly.
過千萬億土， 尋光共推之， 多是佛出世， 度脫苦眾生。』
Passing through thousands of millions of lands, Let us follow this light together and investigate. It is likely that a Buddha has appeared in the world, To liberate suffering sentient beings.
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來，處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王即於佛前，一心同聲以偈頌曰：
“At that time, the five hundred million billion Brahma kings, together with their palaces, each filled their robes with heavenly flowers and went together to the northwest to investigate this sign. They saw Mahābhijñājñānābhibhū Tathāgata sitting on a lion throne under the bodhi tree at the site of enlightenment, surrounded respectfully by gods, nāga kings, gandharvas, kinnaras, mahoragas, humans and non-humans. They also saw the sixteen princes requesting the Buddha to turn the Dharma Wheel. Immediately, the Brahma kings bowed their heads to the Buddha's feet, circumambulated him hundreds of thousands of times, and scattered heavenly flowers upon the Buddha - the scattered flowers were as large as Mount Sumeru. They also made offerings to the Buddha's bodhi tree. After making flower offerings, they each offered their palaces to that Buddha, saying, "Please have compassion and benefit us. We pray you will accept the palaces we offer." Then the Brahma kings, before the Buddha, with one mind and one voice spoke verses of praise, saying:
聖主天中王， 迦陵頻伽聲， 哀愍眾生者， 我等今敬禮。
Holy Lord, King among devas, With the voice of a kalaviṅka bird, One who has compassion for all beings, We now pay homage to you.
世尊甚希有， 久遠乃一現， 一百八十劫， 空過無有佛。
World-Honored One, you are extremely rare, Appearing only once after a long time, One hundred and eighty kalpas Have passed without a Buddha.
三惡道充滿， 諸天眾減少， 今佛出於世， 為眾生作眼。
The three evil paths are full, The heavenly hosts have diminished, Now the Buddha appears in the world, To be the eye for all beings.
世間所歸趣， 救護於一切， 為眾生之父， 哀愍饒益者。
A refuge for the world, Savior and protector of all, Father of all beings, One who compassionately benefits others.
我等宿福慶， 今得值世尊。』
Due to our past merits and blessings, We now encounter the World-Honored One.
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊哀愍一切，轉於法輪，度脫眾生。』時諸梵天王，一心同聲而說偈言：
At that time, after the Brahma kings had praised the Buddha in verse, they each said, "We only wish that the World-Honored One would have compassion for all beings, turn the Dharma Wheel, and liberate sentient beings."
Then the Brahma kings, with one mind and one voice, spoke verses saying:
大聖轉法輪， 顯示諸法相， 度苦惱眾生， 令得大歡喜。
Great sage, turn the Dharma Wheel, Reveal the characteristics of all dharmas, Liberate suffering sentient beings, And cause them to attain great joy.
眾生聞此法， 得道若生天， 諸惡道減少， 忍善者增益。』
When beings hear this Dharma, They will attain the Way or be reborn in heaven, The evil paths will diminish, And those who are patient and good will increase.
「爾時大通智勝如來默然許之。
"At that time, Mahābhijñājñānābhibhū Tathāgata silently gave his assent.”
「又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有。歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿有此光曜？』時彼眾中有一大梵天王，名曰妙法，為諸梵眾而說偈言：
“Furthermore, bhikṣus! In the southern direction, in five hundred million billion lands, the great Brahma kings each saw their palaces illuminated with a brilliant light that they had never seen before. Delighted and exultant, they gave rise to thoughts of rare occurrence, and immediately visited one another to discuss this matter, 'What is the cause of this radiance in our palaces?' At that time, among the assembly there was a great Brahma king named Sudharma (’Wonderful Dharma’), who spoke in verse to the multitude of Brahmas, saying:
我等諸宮殿， 光明甚威曜， 此非無因緣， 是相宜求之。
Our palaces Are shining with a majestic radiance, This is not without cause, We should seek to understand this sign.
過於百千劫， 未曾見是相， 為大德天生？ 為佛出世間？』
For hundreds of thousands of kalpas, We have never seen such a sign, Is it that a great virtuous deva has been born? Or that a Buddha has appeared in the world?"
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來，處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王，即於佛前，一心同聲以偈頌曰：
"At that time, the five hundred million billion Brahma kings, together with their palaces, each filled their robes with heavenly flowers and went together to the north to investigate this sign. They saw Mahābhijñājñānābhibhū Tathāgata sitting on a lion throne under the bodhi tree at the site of enlightenment, surrounded respectfully by devas, nāga kings, gandharvas, kinnaras, mahoragas, humans and non-humans. They also saw the sixteen princes requesting the Buddha to turn the Dharma Wheel. Immediately, the Brahma kings bowed their heads to the Buddha's feet, circumambulated him hundreds of thousands of times, and scattered heavenly flowers upon the Buddha - the scattered flowers were as large as Mount Sumeru. They also made offerings to the Buddha's bodhi tree. After making flower offerings, they each offered their palaces to that Buddha, saying, ‘Please have compassion and benefit us. We pray you will accept the palaces we offer.’ Then the Brahma kings, before the Buddha, with one mind and one voice spoke verses of praise, saying:"
世尊甚難見， 破諸煩惱者， 過百三十劫， 今乃得一見。
The World-Honored One is extremely difficult to see, The one who destroys all afflictions. After one hundred and thirty kalpas, Only now do we get to see him once.
諸飢渴眾生， 以法雨充滿， 昔所未曾見， 無量智慧者， 如優曇鉢花， 今日乃值遇。
For all thirsty and hungry beings, He fills them with the rain of Dharma. One we have never seen before, Possessor of immeasurable wisdom, Like an udumbara flower, Today we finally encounter.
我等諸宮殿， 蒙光故嚴飾， 世尊大慈悲， 唯願垂納受。』
Our palaces Are adorned because of your light. World-Honored One of great compassion, We only pray you will accept them.
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，令一切世間諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。』時諸梵天王，一心同聲以偈頌曰：
At that time, after the Brahma kings had praised the Buddha in verse, they each said, "We only wish that the World-Honored One would turn the Dharma Wheel, causing all beings in the world - devas, maras, Brahmas, śramaṇas, and brahmins - to attain peace and liberation." Then the Brahma kings, with one mind and one voice, spoke verses saying:
唯願天人尊， 轉無上法輪， 擊于大法鼓， 而吹大法螺，
We only wish that the Honored One of devas and humans Would turn the unsurpassed Dharma Wheel, Beat the great Dharma drum, Blow the great Dharma conch,
普雨大法雨， 度無量眾生。 我等咸歸請， 當演深遠音。』
Universally rain down the great Dharma rain, And liberate countless beings. We all come to request this, Please expound the profound and far-reaching sound."
「爾時大通智勝如來默然許之。西南方乃至下方，亦復如是。
"At that time, Mahābhijñājñānābhibhū Tathāgata silently gave his assent. The same occurred in the southwest direction and down to the lower direction.
「爾時上方五百萬億國土諸大梵王，皆悉自覩所止宮殿光明威曜，昔所未有。歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿，有斯光明？』時彼眾中有一大梵天王，名曰尸棄，為諸梵眾而說偈言：
At that time, in the five hundred million billion lands in the upper direction, the great Brahma kings all saw their palaces illuminated with a brilliant light that they had never seen before. Delighted and exultant, they gave rise to thoughts of rare occurrence, and immediately visited one another to discuss this matter, 'What is the cause of this radiance in our palaces?' At that time, among the assembly there was a great Brahma king named Śikhin, who spoke in verse to the multitude of Brahmas, saying:
今以何因緣， 我等諸宮殿， 威德光明曜， 嚴飾未曾有。
What is the cause today, That our palaces Are shining with majestic radiance, Adorned as never before?
如是之妙相， 昔所未聞見， 為大德天生？ 為佛出世間？』
Such wondrous signs Have never been seen or heard before. Is it that a great virtuous deva has been born? Or that a Buddha has appeared in the world?"
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來，處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之花如須彌山，并以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰：
"At that time, the five hundred million billion Brahma kings, together with their palaces, each filled their robes with heavenly flowers and went together to the lower direction to investigate this sign. They saw Mahābhijñājñānābhibhū Tathāgata sitting on a lion throne under the bodhi tree at the site of enlightenment, surrounded respectfully by gods, nāga kings, gandharvas, kinnaras, mahoragas, humans and non-humans. They also saw the sixteen princes requesting the Buddha to turn the Dharma Wheel. Immediately, the Brahma kings bowed their heads to the Buddha's feet, circumambulated him hundreds of thousands of times, and scattered heavenly flowers upon the Buddha - the scattered flowers were as large as Mount Sumeru. They also made offerings to the Buddha's bodhi tree. After making flower offerings, they each offered their palaces to that Buddha, saying, "Please have compassion and benefit us. We pray you will accept the palaces we offer." Then the Brahma kings, before the Buddha, with one mind and one voice spoke verses of praise, saying:
善哉見諸佛， 救世之聖尊， 能於三界獄， 勉出諸眾生。
Excellent it is to see the Buddhas, The holy saviors of the world, Who can, from the prison of the three realms, Liberate all sentient beings.
普智天人尊， 哀愍群萌類， 能開甘露門， 廣度於一切。
The Honored One of universal wisdom for devas and humans, Compassionate towards all living beings, Can open the gate of ambrosia, And widely save all.
於昔無量劫， 空過無有佛， 世尊未出時， 十方常暗冥，
In the past, for immeasurable kalpas, Time passed without any Buddha, Before the World-Honored One appeared, The ten directions were always in darkness.
三惡道增長， 阿修羅亦盛， 諸天眾轉減， 死多墮惡道。
The three evil paths increased, The asuras also thrived, The hosts of devas diminished, Many died and fell into evil paths.
不從佛聞法， 常行不善事， 色力及智慧， 斯等皆減少。
Not hearing the Dharma from the Buddha, Always engaging in unwholesome deeds, Their form, strength, and wisdom All diminished.
罪業因緣故， 失樂及樂想， 住於邪見法， 不識善儀則， 不蒙佛所化， 常墮於惡道。
Due to the causes and conditions of evil karma, They lost joy and the idea of joy, Dwelling in false views, Not recognizing good conduct, Not receiving the Buddha's teachings, They constantly fell into evil paths.
佛為世間眼， 久遠時乃出， 哀愍諸眾生， 故現於世間。
The Buddha is the eye of the world, Appearing only after a long time, Out of compassion for all beings, He manifests in the world.
超出成正覺， 我等甚欣慶， 及餘一切眾， 喜歎未曾有。
Transcending to attain perfect enlightenment, We are greatly delighted, And all other beings as well, Rejoice in this unprecedented event.
我等諸宮殿， 蒙光故嚴飾， 今以奉世尊， 唯垂哀納受。
Our palaces Are adorned because of your light, Now we offer them to the World-Honored One, We only pray you will compassionately accept them.
願以此功德， 普及於一切， 我等與眾生， 皆共成佛道。』
May the merit of this offering Universally benefit all beings, May we and all sentient beings Together attain the Way of the Buddha.
「爾時五百萬億諸梵天王偈讚佛已，各白佛言：『唯願世尊轉於法輪，多所安隱，多所度脫。』時諸梵天王而說偈言：
At that time, after the five hundred million billion Brahma kings had praised the Buddha in verse, they each said to the Buddha, "We only wish that the World-Honored One would turn the Dharma Wheel, bringing peace and liberation to many." Then the Brahma kings spoke in verse, saying:
世尊轉法輪， 擊甘露法鼓， 度苦惱眾生， 開示涅槃道。
World-Honored One, turn the Dharma Wheel, Beat the drum of the ambrosia Dharma, Liberate suffering sentient beings, And reveal the path to nirvana.
唯願受我請， 以大微妙音， 哀愍而敷演， 無量劫習法。』
We beseech you to accept our request, With your great and wondrous voice, Compassionately expound The Dharma practiced for countless kalpas.
「爾時大通智勝如來，受十方諸梵天王及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及餘世間所不能轉——謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。
At that time, Mahābhijñājñānābhibhū Tathāgata, accepting the request of the Brahma kings of the ten directions and the sixteen princes, immediately turned the Dharma Wheel of twelve practices three times - which śramaṇas, brahmins, gods, Māras, Brahmas, and others in the world cannot turn - namely: this is suffering, this is the accumulation of suffering, this is the cessation of suffering, this is the path to the cessation of suffering. He also extensively expounded the twelve links of dependent origination: ignorance conditions habitual action, habitual action conditions consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions sensation, sensation conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, birth conditions aging, death, sorrow, lamentation, suffering, and distress. When ignorance ceases, habitual actions cease; when habitual actions cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, sensation ceases; when sensation ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging, death, sorrow, lamentation, suffering, and distress cease.
「佛於天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，千萬億恒河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已後，諸聲聞眾無量無邊不可稱數。
When the Buddha expounded this Dharma in the midst of the great assembly of gods and humans, six hundred million billion nayutas of people, because they did not cling to any dharmas, became free from all defilements in their minds. They all attained profound and wondrous meditative states, the three insights, the six supernatural powers, and the eight liberations. During the second, third, and fourth times of expounding the Dharma, thousands of millions of billions of nayutas of beings, as numerous as the sands of the Ganges, also became free from all defilements in their minds because they did not cling to any dharmas. From then on, the assembly of śrāvakas became immeasurable, boundless, and incalculable in number.
「爾時十六王子——皆以童子出家而為沙彌，諸根通利，智慧明了，已曾供養百千萬億諸佛，淨修梵行，求阿耨多羅三藐三菩提——俱白佛言：『世尊！是諸無量千萬億大德聲聞，皆已成就。世尊亦當為我等說阿耨多羅三藐三菩提法，我等聞已，皆共修學。世尊！我等志願如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家。王即聽許。
At that time, the sixteen princes - all as youths leaving home to become novice śrāmaṇeras, with keen faculties and clear wisdom, having already made offerings to hundreds of thousands of millions of billions of Buddhas, purely cultivating brahmacarya, seeking anuttara-samyak-sambodhi - together addressed the Buddha, saying, "World-Honored One! These immeasurable thousands of millions of billions of great virtuous śrāvakas have all already achieved [their goal]. The World-Honored One should also expound for us the Dharma of anuttara-samyak-sambodhi. After hearing it, we will all study and practice it together. World-Honored One! We aspire to the Tathagata's knowledge and vision. The Buddha himself knows our deep thoughts."
At that time, among the multitudes led by the wheel-turning sage king, eighty billion people, seeing the sixteen princes leave home, also sought to leave home. The king immediately gave his permission.
「爾時彼佛，受沙彌請，過二萬劫已，乃於四眾之中說是大乘經，名『妙法蓮華』，教菩薩法，佛所護念。說是經已，十六沙彌為阿耨多羅三藐三菩提故，皆共受持，諷誦通利。說是經時，十六菩薩沙彌皆悉信受；聲聞眾中，亦有信解；其餘眾生千萬億種，皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已，即入靜室，住於禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各昇法座，亦於八萬四千劫，為四部眾，廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。
At that time, that Buddha, accepting the request of the novice śrāmaṇeras, after twenty thousand kalpas had passed, expounded this Mahayana sutra called the "Lotus Sutra of the Wonderful Dharma" to the fourfold assembly, teaching the Bodhisattva way, which is protected and kept in mind by the Buddha. After expounding this sutra, the sixteen novice monks, for the sake of anuttara-samyak-sambodhi, all received, upheld, recited, and mastered it. When this sutra was expounded, the sixteen bodhisattva novice monks all believed and accepted it; among the śrāvakas, there were also those who had liberating faith; but the remaining living beings, thousands of millions of kinds, all gave rise to doubt and confusion. The Buddha expounded this sutra for eight thousand kalpas without cessation. After expounding this sutra, he entered a quiet room and dwelt in dhyāna concentration for eighty-four thousand kalpas. At that time, the sixteen bodhisattva novice śrāmaṇeras, knowing that the Buddha had entered the room and was silently in dhyāna concentration, each ascended a Dharma seat and also for eighty-four thousand kalpas extensively expounded and differentiated the Lotus Sutra of the Wonderful Dharma for the fourfold assembly. Each of them saved six hundred million billion nayutas of living beings equal to the sands of the Ganges, instructing, benefiting, and delighting them, and causing them to set their minds on anuttara-samyak-sambodhi.
「大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐，普告大眾：『是十六菩薩沙彌，甚為希有，諸根通利，智慧明了，已曾供養無量千萬億數諸佛。於諸佛所，常修梵行，受持佛智，開示眾生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人皆當得阿耨多羅三藐三菩提、如來之慧。』」
After eighty-four thousand kalpas had passed, Mahābhijñājñānābhibhū Buddha arose from samādhi, went to the Dharma seat and sat down peacefully. He then addressed the great assembly, saying, "These sixteen bodhisattva novices are extremely rare. Their faculties are keen, their wisdom is clear and bright. They have already made offerings to countless thousands of millions of billions of Buddhas. In the presence of those Buddhas, they have constantly practiced pure conduct, received and upheld the Buddha's wisdom, and revealed it to sentient beings, enabling them to enter into it. You should all frequently draw near to them and make offerings to them. Why? If śrāvakas, pratyekabuddhas, and various bodhisattvas are able to believe in the sutras preached by these sixteen bodhisattvas, accept and uphold them without violation, these people will all attain anuttara-samyak-sambodhi, the wisdom of the Tathāgata."
佛告諸比丘：「是十六菩薩，常樂說是妙法蓮華經，一一菩薩所化六百萬億那由他恒河沙等眾生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得值四百萬億諸佛世尊，于今不盡。
The Buddha told the bhikṣus, "These sixteen bodhisattvas always take pleasure in expounding this Lotus Sutra of the Wonderful Dharma. Each bodhisattva has converted six hundred million billion nayutas of living beings equal to the sands of the Ganges. In life after life, these beings are born together with the bodhisattvas, hear the Dharma from them, and all believe and understand it. For this reason, they have been able to encounter four hundred million billion buddhas, world-honored ones, and this is not yet the end.
「諸比丘！我今語汝：『彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞，以為眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陀，二名度一切世間苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相；北方二佛，一名雲自在，二名雲自在王；東北方佛，名壞一切世間怖畏，第十六我釋迦牟尼佛於娑婆國土成阿耨多羅三藐三菩提。』
Bhikṣus! I will now tell you: Those sixteen novice monks, disciples of that buddha, have all attained anuttara-samyak-sambodhi. They are now expounding the Dharma in the lands of the ten directions, with immeasurable hundreds of thousands of millions of billions of bodhisattvas and śrāvakas for their retinue. Two of these novice śrāmaṇeras have become buddhas in the eastern direction: the first is named Akṣobhya and resides in Abhirati (’The Land of Joy’), the second is named Merukūṭa (’Peak of Sumeru’). In the southeast, two have become buddhas: one is named Siṃhaghoṣa (’Lion Voice’), the other Siṃhadhvaja (’Lion Sign’). In the south, two have become buddhas: one is named Ākāśapratiṣṭhita (’Space Dweller’), the other Nityaparinirvṛta (’Eternal Extinction’). In the southwest, two have become buddhas: one is named Indradhvaja (’Imperial Sign’), the other Brahmadhvaja (’Brahma Sign’). In the west, two have become buddhas: one is named Amitāyus, the other Sarvalokadhātūpadravodvegapratyuttīrṇa (’Savior of All Worldly Suffering and Anguish’). In the northwest, two have become buddhas: one is named Tamālapatracandanagandhābhijña (’Sandalwood Fragrance Supernatural Power’), the other Merukalpa. In the north, two have become buddhas: one is named Meghasvarapradīpa (’Cloud Freedom’), the other Meghasvararāja (’Cloud Freedom King’). In the northeast, one has become a buddha named Sarvalokabhayājitacchambhitatvavidhvaṃsanakara (’Destroyer of All Worldly Fear’). And the sixteenth is I, myself, Śākyamuni Buddha, who has attained anuttara-samyak-sambodhi in the Sahā World."
「諸比丘！我等為沙彌時，各各教化無量百千萬億恒河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，于今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度後未來世中聲聞弟子是也。我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。
"Bhikṣus! When we were novice monks, we each taught countless hundreds of thousands of millions of beings equal to the sands of the Ganges, who heard the Dharma from us for the sake of anuttara-samyak-sambodhi. Among these beings, there are those who now dwell at the level of śrāvakas, and I constantly teach them anuttara-samyak-sambodhi. These people should gradually enter the Way of the Buddha through this Dharma. Why? Because the Tathāgata's wisdom is difficult to believe and difficult to understand. Those countless beings equal to the sands of the Ganges who were converted at that time are you, bhikṣus, and the śrāvaka disciples in the future world after my parinirvāṇa. After my parinirvāṇa, there will be disciples who do not hear this sutra, who do not know and are not aware of bodhisattva practices. They will give rise to the idea of extinction regarding their own merits and will enter nirvāṇa. I will become a Buddha in other lands under different names. Although these people give rise to the idea of extinction and enter nirvāṇa, in those lands they will seek the Buddha's wisdom and will be able to hear this sutra. Only through the Buddha vehicle will they attain extinction. There is no other vehicle, except for the upāya taught by the Tathāgatas.
「諸比丘！若如來自知涅槃時到，眾又清淨、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。比丘當知！如來方便，深入眾生之性，知其志樂小法，深著五欲，為是等故說於涅槃。是人若聞，則便信受。
Bhikṣus! When the Tathāgata knows that the time for nirvāṇa has arrived, that the assembly is pure, their faith and understanding are firm, that they thoroughly comprehend the emptiness of dharmas, and have deeply entered into meditative concentration, he will gather the bodhisattvas and śrāvaka assemblies to expound this sutra for them. In the world, there are not two vehicles by which one can attain extinction; there is only the one Buddha vehicle for attaining extinction. Bhikṣus, you should know! The Tathāgata's upāya deeply enter into the nature of living beings. Knowing that they aspire to lesser dharmas and are deeply attached to the five desires, he therefore speaks of nirvāṇa for their sake. When these people hear it, they immediately believe and accept it."
The Parable of the Phantom City
「譬如五百由旬險難惡道，曠絕無人、怖畏之處。若有多眾，欲過此道至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導眾人欲過此難。所將人眾中路懈退，白導師言：『我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。』導師多諸方便而作是念：『此等可愍，云何捨大珍寶而欲退還？』作是念已，以方便力，於險道中過三百由旬，化作一城，告眾人言：『汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜，歎未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想、生安隱想。爾時導師，知此人眾既得止息，無復疲惓。即滅化城，語眾人言：『汝等去來，寶處在近。向者大城，我所化作，為止息耳。』
"It is like a dangerous and difficult road of five hundred yojanas, a desolate place without people, a place of terror. Suppose there was a large group of people who wished to pass through this road to reach a place of precious treasures, and there was a guide who was wise and perceptive, who knew well the features of the dangerous road's passable and impassable areas, who wishes to lead the group through this difficulty. The people he is leading become weary and discouraged midway and say to the guide, 'We are extremely tired and moreover frightened. We cannot go on. The road ahead is still far. We now wish to turn back.'
The guide, with many upāya, thinks to himself: 'These people are pitiable. How can they abandon the great precious treasure and wish to turn back?' Having thought this, using the power of upāya, after traveling three hundred yojanas along the dangerous road, he magically creates a city and tells the people: 'Do not be afraid. Do not turn back. This great city is a place where you can stop and do as you wish. If you enter this city, you will quickly be safe and at ease. If you are able to go forward to the place of treasures, you might also proceed.' At this time, the weary group is greatly delighted and marvels at the unprecedented occurrence, 'We have now escaped this evil road and quickly attained peace and safety.' Thereupon the people enter the phantom city, thinking they have already crossed over and are safe and at ease. At that time, the guide, knowing that these people have rested and are no longer weary, immediately causes the phantom city to disappear and says to the people, 'All of you, come along. The place of treasures is near. That great city was merely something I created through magic as a resting place.'"
「諸比丘！如來亦復如是，今為汝等作大導師，知諸生死煩惱惡道險難長遠，應去應度。若眾生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：『佛道長遠，久受懃苦乃可得成。』佛知是心怯弱下劣，以方便力，而於中道為止息故，說二涅槃。若眾生住於二地，如來爾時即便為說：『汝等所作未辦，汝所住地，近於佛慧，當觀察籌量所得涅槃非真實也。但是如來方便之力，於一佛乘分別說三。』如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」爾時世尊欲重宣此義，而說偈言：
"Bhikṣus! The Tathāgata is also like this. Now, acting as a great guide for you, he knows that the dangerous road of birth, death, afflictions, and evil paths is long and difficult, and should be transcended. If living beings only hear of the One Buddha Vehicle, they will not wish to see the Buddha or draw near to him, and will think, 'The Way of the Buddha is long and distant, and can only be accomplished after long enduring hardships.' The Buddha, knowing that their minds are timid and inferior, uses the power of upāya to explain two kinds of nirvāṇa for their rest in the middle of the journey. If living beings dwell on these two levels, the Tathāgata then tells them, 'You have not yet completed your task. The place where you are dwelling is close to the Buddha's Wisdom. You should observe and consider that the nirvāṇa you have attained is not real. It is only the Tathāgata's power of upāya that differentiates the One Buddha Vehicle and speaks of it as three.' It is like that guide who, for the sake of rest, conjured up a great city. Knowing that they had rested, he announced to them, 'The place of treasures is near. This city is not real; I created it magically.'"
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse saying:
大通智勝佛， 十劫坐道場， 佛法不現前， 不得成佛道。
Mahābhijñājñānābhibhū Buddha Sat upon the site of enlightenment for ten kalpas, Yet the Buddha-dharma did not appear before him, And he could not attain the Way of the Buddha.
諸天神龍王、 阿修羅眾等， 常雨於天華， 以供養彼佛。
The devas, and nāga kings, Hosts of asuras and others, Constantly rained down heavenly flowers To make offerings to that Buddha.
諸天擊天鼓， 并作眾伎樂， 香風吹萎華， 更雨新好者。
The devas struck heavenly drums, And played various kinds of music, Fragrant breezes blew away the withered flowers, And they rained down fresh, lovely ones.
過十小劫已， 乃得成佛道， 諸天及世人， 心皆懷踊躍。
After ten small kalpas had passed, He then attained the Way of the Buddha. All the gods and people Felt great joy in their hearts.
彼佛十六子， 皆與其眷屬， 千萬億圍繞， 俱行至佛所，
That Buddha's sixteen sons, All with their retinues, Thousands of millions surrounding them, All went to where the Buddha was.
頭面禮佛足， 而請轉法輪： 『聖師子法雨， 充我及一切。』
They bowed their heads to the Buddha's feet, And requested him to turn the Dharma Wheel: "Holy Lion, let the Dharma rain Fill us and all others."
世尊甚難值， 久遠時一現， 為覺悟群生， 震動於一切。
The World-Honored One is extremely rare to encounter, Appearing only once after a long time, To awaken all beings, Shaking everything.
東方諸世界， 五百萬億國， 梵宮殿光曜， 昔所未曾有。
In the eastern worlds, Five hundred million billion lands, The Brahma palaces shone brilliantly, As never seen before.
諸梵見此相， 尋來至佛所， 散花以供養， 并奉上宮殿，
The Brahmas, seeing this sign, Came immediately to where the Buddha was, Scattered flowers as offerings, And also presented their palaces,
請佛轉法輪， 以偈而讚歎。 佛知時未至， 受請默然坐。
Requesting the Buddha to turn the Dharma Wheel, Praising him in verse. The Buddha, knowing the time had not yet come, Sat in silence, accepting their request.
三方及四維、 上下亦復爾， 散花奉宮殿， 請佛轉法輪：
In the three directions and four quarters, Above and below, it was also thus, Scattering flowers, offering palaces, Requesting the Buddha to turn the Dharma Wheel:
『世尊甚難值， 願以大慈悲， 廣開甘露門， 轉無上法輪。』
"World-Honored One, so rare to encounter, We wish that with great compassion, You would widely open the door of ambrosia, And turn the unsurpassed Dharma wheel."
無量慧世尊， 受彼眾人請， 為宣種種法： 『四諦十二緣，
The World-Honored One of immeasurable wisdom, Accepting the request of the multitude, Proclaimed various dharmas: "The Four Noble Truths and Twelve Links of Dependent Origination,
無明至老死， 皆從生緣有。 如是眾過患， 汝等應當知。』
From ignorance to old age and death, All arise from the conditions of being. Such are the many faults, You should all know this."
宣暢是法時， 六百萬億姟， 得盡諸苦際， 皆成阿羅漢。
When he expounded this Dharma, Six hundred million billion nayutas Reached the end of all suffering, All becoming arhats.
第二說法時， 千萬恒沙眾， 於諸法不受， 亦得阿羅漢。
At the second teaching of the Dharma, Thousands of millions, like Ganges sands, Not clinging to any dharmas, Also attained arhatship.
從是後得道， 其數無有量， 萬億劫算數， 不能得其邊。
From then on, those who attained the Way Were beyond measure in number, Even if counted for millions of kalpas, One could not reach their limit.
時十六王子， 出家作沙彌， 皆共請彼佛， 演說大乘法：
At that time, the sixteen princes Left home to become novice monks, All together requesting that Buddha To expound the Mahayana Dharma:
『我等及營從， 皆當成佛道， 願得如世尊， 慧眼第一淨。』
"We and our followers Shall all accomplish the Way of the Buddha. We wish to be like the World-Honored One, With the wisest and purest eye."
佛知童子心， 宿世之所行， 以無量因緣、 種種諸譬喻， 說六波羅蜜， 及諸神通事。
The Buddha knew the minds of these youths, And their practices in past lives. Using countless causes and conditions, And various parables, He spoke of the six paramitas, And matters of supernatural powers.
分別真實法， 菩薩所行道， 說是法華經， 如恒河沙偈。
He distinguished the true Dharma, The path practiced by bodhisattvas, And expounded this Lotus Sutra, In verses as numerous as the sands of the Ganges.
彼佛說經已， 靜室入禪定， 一心一處坐， 八萬四千劫。
After that Buddha had spoken the sutra, He entered meditation in a quiet room, Sitting with one-pointed mind in one place For eighty-four thousand kalpas.
是諸沙彌等， 知佛禪未出， 為無量億眾， 說佛無上慧。
Those novice monks, Knowing the Buddha had not yet emerged from meditation, For countless billions of beings, Expounded the Buddha's supreme wisdom.
各各坐法座， 說是大乘經， 於佛宴寂後， 宣揚助法化。
Each sitting on a Dharma seat, They expounded this Mahayana sutra. After the Buddha's peaceful silence, They propagated and aided the teaching of the Dharma.
一一沙彌等， 所度諸眾生， 有六百萬億， 恒河沙等眾。
Each of these novice monks Liberated living beings, Six hundred million billion, As many as the sands of the Ganges.
彼佛滅度後， 是諸聞法者， 在在諸佛土， 常與師俱生。
After that Buddha's parinirvāṇa, These who heard the Dharma In all Buddha lands Were always born together with their teachers.
是十六沙彌， 具足行佛道， 今現在十方， 各得成正覺。
These sixteen novice monks Fully practiced the Way of the Buddha, Now present in the ten directions, Each has attained perfect enlightenment.
爾時聞法者， 各在諸佛所， 其有住聲聞， 漸教以佛道。
Those who heard the Dharma then Are now with various Buddhas, Those who remain as śrāvakas Are gradually taught the Way of the Buddha.
我在十六數， 曾亦為汝說， 是故以方便， 引汝趣佛慧。
I was among the sixteen, And also taught you in the past, Therefore, using upāya, I guide you towards Buddha wisdom.
以是本因緣， 今說法華經， 令汝入佛道， 慎勿懷驚懼。
Because of this fundamental cause, I now expound the Lotus Sutra, To lead you to enter the Way of the Buddha, Be careful not to be alarmed or frightened.
譬如險惡道， 逈絕多毒獸， 又復無水草， 人所怖畏處。
It is like a dangerous road, Remote and full of venomous beasts, Also without water or grass, A place that people fear.
無數千萬眾， 欲過此險道， 其路甚曠遠， 經五百由旬。
Countless thousands and millions of people Wish to pass through this dangerous road, The path is extremely long and distant, Extending five hundred yojanas.
時有一導師， 強識有智慧， 明了心決定， 在險濟眾難。
Then there’s a guide, Of strong knowledge and wisdom, Clear-minded and determined, Who can save the multitude from danger.
眾人皆疲惓， 而白導師言： 『我等今頓乏， 於此欲退還。』
All the people are weary, And say to the guide: "We are now utterly exhausted, And wish to turn back from here."
導師作是念： 『此輩甚可愍， 如何欲退還， 而失大珍寶？』
The guide thinks to himself: "These people are truly pitiable, How can they wish to turn back, And lose the great precious treasure?"
尋時思方便， 當設神通力， 化作大城郭， 莊嚴諸舍宅，
At once he thinks of an upāya, And decides to use his supernatural powers, To create a great walled city, Adorned with houses and mansions,
周匝有園林， 渠流及浴池， 重門高樓閣， 男女皆充滿。
Surrounded by gardens and groves, Channels, streams and bathing pools, With layered gates and tall towers, Filled with men and women.
即作是化已， 慰眾言勿懼： 『汝等入此城， 各可隨所樂。』
Having created this illusion, He comforts the crowd saying, "Do not fear. You may enter this city, And each do as you please."
諸人既入城， 心皆大歡喜， 皆生安隱想， 自謂已得度。
When the people have entered the city, Their hearts fill with great joy, All thinking they are safe, And believing they have been saved.
導師知息已， 集眾而告言： 『汝等當前進， 此是化城耳。
The guide, knowing they are rested, Gathers the crowd and says, "You should now move forward, This is only a phantom city.
我見汝疲極， 中路欲退還， 故以方便力， 權化作此城。
Seeing you were exhausted, And wanted to turn back midway, I used the power of upāya To temporarily create this city.
汝等勤精進， 當共至寶所。』 我亦復如是， 為一切導師。
You should now diligently apply yourselves, And together proceed to the place of treasures." I am also like this, A guide for all.
見諸求道者， 中路而懈廢， 不能度生死， 煩惱諸險道。
Seeing those who seek the Way, Becoming weary midway, Unable to cross over birth and death, Amid the dangerous paths of afflictions.
故以方便力， 為息說涅槃。 言：『汝等苦滅， 所作皆已辦。』
Therefore, using the power of upāya, For their rest, I speak of nirvāṇa. Saying, "Your sufferings are extinguished, All that you had to do has been done."
既知到涅槃， 皆得阿羅漢， 爾乃集大眾， 為說真實法。
Once I know they have reached nirvāṇa, And all have become arhats, Then I gather the great assembly, To expound the true Dharma for them.
諸佛方便力， 分別說三乘， 唯有一佛乘， 息處故說二。
The Buddhas' power of upāya Differentiates and speaks of three vehicles, But there is only one Buddha vehicle, The other two are resting places.
今為汝說實， 汝所得非滅， 為佛一切智， 當發大精進。
Now I tell you the truth: What you have attained is not the final extinction. For the Buddha's all-knowing wisdom, You should exert great effort.
汝證一切智， 十力等佛法， 具三十二相， 乃是真實滅。
When you realize all-knowing wisdom, The ten powers and the other Buddha dharmas, And acquire the thirty-two marks, Then that is true extinction.
諸佛之導師， 為息說涅槃， 既知是息已， 引入於佛慧。」
The Buddhas, as guides, Speak of nirvāṇa for the sake of rest. But knowing this is only a resting place, They lead beings into the Buddha's wisdom.