大寶積經卷第三十六
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之二金毘羅天受記品第二
爾時世尊於彼中道不移其處，令諸長者建立聖果。以如來威勢入王舍城，四眾圍繞容儀庠序。時有護王舍城諸天藥叉大善神王，名金毘羅，作如是念：「今者如來形相殊異，於世間中最勝難遇，堪受人天之所供養。我等今當應以種種上妙供具奉獻如來。」作是念已，便以最勝飲食具足香味成就妙色奉上於佛。爾時世尊愍其所獻故為納受。時金毘羅王所領大藥叉眾六萬八千，在虛空中咸生隨喜，以清遠音唱言：「善哉善哉。」時金毘羅即以此義告其眾曰：「我已奉佛上妙供具，汝等亦應以諸供養施苾芻僧，當令汝等於長夜中利益安樂。」諸藥叉眾受王教已，即以上供施苾芻僧。時諸僧眾哀受其供。
At that time, the World-Honored One, without moving from his position on the middle path, enabled the elders to establish the noble fruit. With the Tathāgata's majestic power, he entered the city of Rājagṛha, surrounded by the fourfold assembly, his demeanor dignified and orderly. At that time, there was a great benevolent spirit king of the yakṣas who protected the city of Rājagṛha, named Kumbhīra, who thought to himself: "Now the Tathāgata's form and appearance are extraordinary, the most excellent and rare in the world, worthy of receiving offerings from humans and gods. We should now offer various supreme offerings to the Tathāgata." Having thought this, he immediately offered the Buddha the most excellent food, complete with fragrance, flavor, and wonderful appearance.
At that time, the World-Honored One, out of compassion for his offering, accepted it. Then, the sixty-eight thousand great yakṣas under King Kumbhīra's command, floating in the air, all rejoiced and with clear, far-reaching voices exclaimed: "Excellent! Excellent!" At that time, Kumbhīra immediately told his assembly: "I have already offered supreme offerings to the Buddha. You should also make offerings to the bhikṣu sangha, which will bring you benefit and happiness for a long time." The yakṣa assembly, having received the king's instruction, immediately made supreme offerings to the bhikṣu sangha. At that time, the sangha compassionately accepted their offerings.
爾時世尊為乞食故入王舍城，既得食已將還所止。時有無量千眾天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽，及無量千人與非人，又有無量拘胝那庾多百千眾生，隨從佛後。爾時如來往彼最勝寬廣之地，敷如常座而坐其上。時金毘羅與其部從，即持種種天曼陀羅花、殟鉢羅花、鉢特摩花、拘貿陀花、奔荼利花，復持種種天旃檀末諸供養具，而散於佛，所謂勝散、大勝散，妙散、大妙散。作如是等慇懃散已，合掌佛前禮敬而住。
At that time, the World-Honored One entered the city of Rājagṛha for alms. Having received food, he was returning to his resting place. At that time, there were countless thousands of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, as well as countless thousands of humans and non-humans, and innumerable koṭis of nayutas of hundreds of thousands of beings following behind the Buddha. At that time, the Tathāgata went to that most excellent and spacious place, spread out his usual seat, and sat upon it. Then Kumbhīra and his retinue immediately brought various heavenly mandārava flowers, utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers, as well as various heavenly sandalwood powder offerings, and scattered them over the Buddha, namely superior scatterings, great superior scatterings, wondrous scatterings, and great wondrous scatterings. Having scattered these offerings with such devotion, they stood before the Buddha with palms joined in reverence.
爾時如來知金毘羅及其大眾心之所念，即便微笑。諸佛常法，現微笑時，從其面門出種種無量色光，所謂青黃赤白紅色銀色及水精色，其光遍照無量無邊一切世界，日月威光掩蔽不現，下照地獄令彼悅樂，乃至上踊至於梵世。所應作已而復還來，右繞七匝，或於世尊頂上而沒，或從兩肩，或從兩膝而滅沒者。諸佛常法，若授地獄眾生記時，爾時光明兩足下沒，若授畜生光從背沒，若授鬼趣從身前沒，若授人道從左脇沒，若授天趣從右脇沒，若授聲聞從兩膝沒，若授獨覺從兩肩沒，若佛世尊授諸菩薩摩訶薩阿耨多羅三藐三菩提記時，爾時光明從頂上沒。
At that time, the Tathāgata, knowing the thoughts of Kumbhīra and his assembly, smiled. It is the constant way of the Buddhas that when they smile, various immeasurable colored lights emanate from their face, namely blue, yellow, red, white, crimson, silver, and crystal colors. These lights illuminate countless boundless worlds in all directions, outshining the majestic light of the sun and moon. They shine down to the hells, bringing joy and pleasure there, and reach up to the Brahma world. Having accomplished what they should, the lights return, circling seven times to the right, and then disappear either into the crown of the World-Honored One's head, or from both shoulders, or from both knees.
It is the constant way of the Buddhas that when giving a prediction to hell beings, the light disappears into both feet; for animals, it disappears into the back; for hungry ghosts, it disappears into the front of the body; for humans, it disappears into the left side; for gods, it disappears into the right side; for śrāvakas, it disappears into both knees; for pratyekabuddhas, it disappears into both shoulders; and when the Buddha, the World-Honored One, gives the prediction of anuttara-samyak-sambodhi to bodhisattva-mahāsattvas, the light disappears into the crown of the head.
時長老阿難陀既覩世尊微笑光明，以七條衣覆左肩已，偏袒右肩右膝著地，合掌禮足，以頌問曰：
At that time, the Venerable Ānanda, having seen the World-Honored One's smile and light, covered his left shoulder with his seven-strip robe, bared his right shoulder, knelt on his right knee, joined his palms in reverence, bowed at the Buddha's feet, and asked in verse:
照世依怙者， 何故放光明？ 利益世間尊， 何緣現微笑？
O Illuminator and Protector of the world, Why do you emit light? O Honored One who benefits the world, What is the reason for your smile?
誰今下聖種， 為佛菩提因？ 今為誰授記？ 誰應住解脫？
Who now plants the seeds of sainthood, As a cause for Buddha's enlightenment? For whom do you now give a prediction? Who should abide in liberation?
大雄猛導師， 非無因而笑， 願牟尼當說， 現光之所為？」
Great Heroic Guide, You do not smile without reason, I pray, O Sage, please explain The purpose of manifesting this light.
爾時世尊即便以頌報阿難曰：
At that time, the World-Honored One immediately replied to Ānanda in verse:
金毘羅淨心， 奉獻諸供具， 救世依怙者， 故現斯微笑。
Kumbhīra, with a pure heart, Offers various offerings, To the Savior and Protector of the world, Thus I smile in response.
捨神王報已， 往三十三天， 受彼天福盡， 上生焰摩天，
After relinquishing his divine king's reward, He ascends to the Thirty-Three Heavens, When the heavenly blessings are exhausted, He is reborn in the Yama Heaven.
又生覩史多， 受諸天欲樂， 福盡生人中， 興為智慧王， 王四洲人主， 自在轉輪帝。
Then born in Tuṣita Heaven, Enjoying celestial pleasures, When merits are exhausted, born among humans, Arising as a king of wisdom, Ruling as lord of the four continents, A sovereign wheel-turning emperor.
捨後人王已， 便生梵世天， 天上及人中， 數往來不息， 二十拘胝劫， 常感諸妙樂。
After abandoning human kingship, He is born in the Brahma world, Between heavens and the human realm, He travels back and forth without cease, For twenty koṭi kalpas, Always experiencing wondrous bliss.
最後捨王位， 出家求佛道， 眾緣具足已， 成究竟菩提。
Finally renouncing the throne, He leaves home to seek the Buddha's path, When all conditions are fulfilled, He attains ultimate enlightenment.
三萬諸藥叉， 由奉養於佛， 便捨藥叉報， 生三十三天。
Thirty thousand yakṣas, Due to making offerings to the Buddha, Relinquish their yakṣa rewards, And are reborn in the Thirty-Three Heavens.
後見慈氏尊， 復獲阿羅漢， 既蒙授道化， 即各供諸佛。
Later, they see the Venerable Maitreya, And attain Arhatship. Having received the Dharma teachings, They each make offerings to various Buddhas.
滿千藥叉眾， 為住大菩提， 由是善根故， 不生諸惡趣。
A full thousand yakṣas, Abide in great bodhi. Due to these good roots, They are not born in evil destinies.
或有千藥叉， 當供佛導師， 求無上菩提， 利益眾生故。
There are a thousand yakṣas, Who will make offerings to the Buddha, the Guide, Seeking supreme bodhi, For the benefit of all sentient beings.
或有二三千， 持香花鬘等， 當供養諸佛， 為得佛菩提。
There are two or three thousand, Holding incense, flowers, and garlands, Who will make offerings to various Buddhas, To attain Buddha's enlightenment.
或有千拘胝， 當供諸佛已， 修自體清淨， 後證入菩提。
There are a thousand koṭis, Who, after making offerings to various Buddhas, Cultivate self-purification, And later realize bodhi.
金毘子世羅， 具大神通力， 亦發大願心， 我當成等覺。
Kumbhīra's son, Śaila, Possessing great supernatural powers, Also makes a great vow: "I shall become a Fully Enlightened One."
曾供養諸佛， 遍起於弘誓， 今復供養我， 心趣無上道。
Having made offerings to various Buddhas in the past, And made vast vows everywhere, Now again he makes offerings to me, His mind set on the unsurpassed path.
由此善根力， 捨諸弊惡趣， 當見慈氏尊， 又獻拘胝蓋，
By the power of these good roots, He abandons all evil destinies, Will see the Venerable Maitreya, And offer koṭis of canopies.
獻拘胝蓋已， 復獻拘胝衣， 獻拘胝衣已， 爾時便出家。
After offering koṭis of canopies, He will further offer koṭis of robes. After offering koṭis of robes, At that time, he will leave home to become a monastic.
具滿五百歲， 專修行梵行， 求最上菩提， 利益眾生故。
For five hundred years complete, He will diligently practice pure conduct, Seeking the supreme bodhi, For the benefit of all sentient beings.
當成彼願故， 修行施戒等， 如殑伽沙劫， 精勤常不斷。
To fulfill that vow, He will practice giving, morality, and more, For as many kalpas as there are sands in the Ganges, Constantly striving without interruption.
如是汝當知， 為示現故說， 彼修行勝行， 倍增過上數。
Thus you should know, It is said for the sake of demonstration, His practice of superior deeds, Far exceeds the above number.
如前說譬喻， 殑伽沙劫數， 得見彼諸佛， 當修大供養。
As in the previous simile, For kalpas as numerous as Ganges sands, He will see those Buddhas, And make great offerings.
奇哉勝妙智， 奇哉無上心， 諸眾大導師， 名所不能顯。
How wondrous is his supreme wisdom! How wondrous is his unsurpassed mind! The great guide of all beings, Whose name cannot be fully expressed.
後當成正覺， 一切眾生尊， 號名曰醫王， 普聞十方界。
Later he will attain perfect enlightenment, Honored by all sentient beings, With the title "King of Physicians", Renowned throughout the ten directions.
七十拘胝歲， 說法度眾生， 其兩足世尊， 久當入寂滅。
For seventy koṭi years, He will teach the Dharma and liberate beings, Then this World-Honored One of Two Feet, Will eventually enter final nirvana.
二十大集會， 調伏眾生心， 最後一大會， 經二百億歲。
Twenty great assemblies, Will tame the minds of sentient beings, The last great assembly, Will last for two hundred billion years.
如所說大會， 度無量聲聞， 如聲聞數量， 菩薩眾亦爾。
As described in the great assemblies, Innumerable śrāvakas are liberated, And the number of bodhisattvas Is equal to that of the śrāvakas.
利益眾生已， 如來方涅槃， 正法住世間， 經於百千歲。
After benefiting sentient beings, The Tathāgata then enters nirvana, The true Dharma remains in the world For a hundred thousand years.
滿五百劫中， 是苾芻成佛， 於彼一一劫， 千如來出現。
Within five hundred kalpas, This bhikṣu will become a Buddha, In each of those kalpas, A thousand Tathāgatas will appear.
諸有智慧者， 當思法水灌， 應生勇猛心， 行多聞正理。
Those who possess wisdom Should contemplate the Dharma water's sprinkling, Should generate a courageous mind, And practice extensive learning and right reasoning.
遠於非正理， 常修正理法， 應修習多聞， 由此慧增長。
Distancing from incorrect reasoning, Always cultivating right reasoning, One should practice extensive learning, Through this, wisdom increases.
四根本法義， 濟度諸菩薩， 施戒聞捨法， 賢善菩提道。
The four fundamental Dharma meanings Save and liberate all bodhisattvas: Giving, morality, learning, and renunciation - The virtuous and good path to bodhi.
為眾說是法， 最勝無上乘， 演布聲聞道， 善斷諸疑網。
For the assembly, this Dharma is taught, The supreme unsurpassed vehicle, Expounding the śrāvaka path, Skillfully cutting through all nets of doubt.
諸有請問者， 我今悉開許， 能說深妙法， 照世者難遇。」
To all who have questions, I now grant permission to ask. One who can expound the profound and wondrous Dharma, An illuminator of the world, is rarely encountered."
爾時金毘羅子世羅即於佛前聞佛授記，歡喜踊躍得未曾有，作如是念：「今者世尊將往鷲峯山王，我當復應於如來所殖少善根。」作是念已，告其眾曰：「卿等當知，如來當發王舍大城昇鷲峯山，卿等宜可發勇猛心，隨其力能辦諸供養。」時彼世羅即與官屬，從王舍城至鷲峯山中間道路，屏除草穢甎瓦礫石株[木*瓦]毒刺，極令遍淨如明鏡面，又以香水霑灑其地，敷勝妙衣遍于中路，散布名華量與人等，燒妙堅香順路普熏，列樹幢旛懸諸寶蓋，於虛空中張施繒綵，條別間設羅布其上。又作種種天諸音樂，前後充滿。其路極廣盡一箭道，皆遍覆以水生諸花，所謂殟鉢羅花、鉢特摩花、拘貿陀花、奔荼利花。又以鴛鴦勝鳥間錯其花行列道側。於彼道上又以金縷繒綵而用敷之，上施七寶所成殊妙等網遍覆于道。時彼世羅，於佛由路作如是等大莊嚴已，自化其身極令姝大，與諸官屬歡喜踊悅，倍生欣慶發諸勝心，所謂暢適心、調善心、柔軟心、清淨心、離蓋心、充美心、歸依佛心歸依法心歸依眾心、不動菩提心、不退轉心、無等心、無等等心、超過一切三界心、於一切眾生起大慈心起大悲心起大喜心起大捨心、起一切佛法器心、堅心固心、不可壞心、不朽敗心、捨離聲聞獨覺地心、成立一切菩薩地心。彼住如是諸勝心已，往如來所頂禮佛足，右繞三匝却住一面，合掌向佛而說頌曰：
At that time, Śaila, the son of Kumbhīra, upon hearing the Buddha's prediction in front of the Buddha, became joyful and exultant, experiencing something unprecedented. He thought to himself: "Now the World-Honored One is about to go to Vulture Peak Mountain. I should plant some good roots with the Tathāgata." Having thought this, he told his assembly: "You should know that the Tathāgata is about to depart from the great city of Rājagṛha and ascend Vulture Peak Mountain. You should generate courageous minds and make offerings according to your abilities."
Then Śaila, along with his officials, prepared the road from Rājagṛha to Vulture Peak Mountain. They cleared away weeds, tiles, stones, stumps, and thorns, making it extremely clean like the surface of a bright mirror. They sprinkled fragrant water on the ground, spread excellent clothes all over the middle of the road, scattered famous flowers in human-sized amounts, burned wonderful incense that pervaded the entire route, lined up trees, banners, and flags, hung various jeweled canopies, and in the sky, they stretched out silks and brocades, with nets spread out above them. They also created various heavenly music, filling the front and back of the procession.
The road was as wide as an arrow's flight, and was entirely covered with various water-born flowers, namely utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. They also arranged mandarin ducks and other excellent birds among the flowers lining the sides of the road. On that road, they also spread gold thread brocades, and above it, they covered the entire road with a net made of the seven precious substances.
After Śaila had made such great adornments on the Buddha's path, he transformed his body to make it extremely large and beautiful. Along with his officials, he was filled with joy and delight, generating various excellent minds, namely: a mind of contentment, a mind of gentleness, a soft mind, a pure mind, a mind free from hindrances, a mind full of beauty, minds taking refuge in the Buddha, Dharma, and Sangha, an unwavering bodhicitta, a non-regressing mind, an unequaled mind, a mind equal to the unequaled, a mind transcending all three realms, minds of great loving-kindness, great compassion, great joy, and great equanimity towards all beings, a mind receptive to all Buddha dharmas, a firm mind, an indestructible mind, an imperishable mind, a mind abandoning the grounds of śrāvakas and pratyekabuddhas, and a mind establishing all bodhisattva grounds.
Having abided in these excellent minds, he went to where the Tathāgata was, prostrated at the Buddha's feet, circumambulated him three times to the right, stood to one side, joined his palms towards the Buddha, and spoke verses, saying:
我已為世依， 辦無上供養， 佛為世間尊， 演最上法者。
I have already, for the world's support, Prepared supreme offerings. The Buddha, honored in the world, Is the one who expounds the highest Dharma.
十力皆成就， 安住諸無畏， 利益眾生事， 如導師所作。
Perfected in the ten powers, Abiding in fearlessness, Benefiting all sentient beings, As a guide would do.
具相三十二， 八十隨形好， 世怙猶如日， 流光遍於世。
Possessing the thirty-two marks, And eighty minor characteristics, The world's protector, like the sun, Radiates light throughout the world.
轉於妙法輪， 最勝十二行， 宣布深妙法， 利益群生故。
Turning the wondrous Dharma wheel, The supreme twelve-fold way, Proclaiming the profound and wondrous Dharma, For the benefit of all beings.
顯示諸神變， 如佛之儀式， 為多拘胝眾， 作諸利益事。
Displaying various miraculous transformations, As is the Buddha's custom, For many koṭis of beings, Performing acts of benefit.
未來諸大雄， 祐世間如日， 宣揚彼聖法， 悟成無上智。
The great heroes of the future, Will aid the world like the sun, Proclaiming that sacred Dharma, Awakening to supreme wisdom.
為舍為救拔， 為道為歸趣， 為諸生盲眾， 導之施慧眼。
As a shelter and for rescue, As a path and a refuge, For all those born blind, I guide them, bestowing the eye of wisdom.
五趣眾生類， 我當作依怙， 解脫諸苦聚， 如先佛所離。
For beings of the five destinies, I shall be their support, Liberating them from all sufferings, As the previous Buddhas have done.
我為兩足尊， 天中天日月， 天帝那伽眾， 阿素洛奉敬。
I am the Honored One of Two Feet, The sun and moon among gods, Respected by heavenly kings, nāgas, And asuras alike.
所設諸供具， 世無有等者， 我作上妙業， 無有相似者。
The offerings I have prepared Are unequaled in the world, The supreme deeds I have performed Are without comparison.
如法主世尊， 具足三十二， 上微妙福相， 世無與等者。」
Like the Dharma Lord, the World-Honored One, Possessing the thirty-two Sublime and wondrous marks of merit, Unequaled in the world.
爾時世尊為金毘羅子世羅而說頌曰：
At that time, the World-Honored One spoke these verses to Śaila, the son of Kumbhīra:
諸供大師者， 為最上法因， 彼有情中勝， 菩提不難得。
Those who make offerings to the Great Teacher Create the cause for the supreme Dharma. Among sentient beings, they are superior, And for them, bodhi is not difficult to attain.
供養照世間， 光性世依怙， 諸天龍及人， 所應供養者。
Making offerings to the Illuminator of the world, The Luminous Nature, the world's support, Is what devas, nāgas, and humans Should do as an act of veneration.
悟上妙菩提， 坐最勝道樹， 摧伏諸惡魔， 為眾生說法。」
Awakening to the supreme, wondrous bodhi, Sitting beneath the most excellent Bodhi tree, Subduing all evil māras, He teaches the Dharma for sentient beings.
爾時世尊，與無量百千天、龍、藥叉、羅剎、健達縛、緊捺洛、牟呼洛伽、人與非人，復有無量百千那庾多拘胝諸眾生等前後圍繞，佛於其中最居眾首。以如來大威德故、大神通故、大宗勢故、種種自在大變化故，放大光明震動大地，雨大蓮花滿虛空中，鼓於百千那庾多拘胝天諸伎樂。時諸大眾歎未曾有，既覩神變倍加恭敬。爾時如來足步蓮花大如車輪，隨莊嚴道往鷲峯山王。既到彼已，告長老阿難陀曰：「汝為如來敷置勝座，所謂最上之座、法座、微妙座、勝過一切三界座、尊勝座、佛座、如來之座，我當於此坐，為欲利益一切眾生故，說大乘菩薩行所依經，名微妙吉祥大菩薩藏。此經能令一切眾生疑山崩墮，此經能令一切眾生疑網斷絕，此經能令一切眾生疑根不生，此大乘經利益安樂諸眾生故，哀愍大眾及諸天人，是故如來方為開闡。」
At that time, the World-Honored One was surrounded by countless hundreds of thousands of devas, nāgas, yakṣas, rākṣasas, gandharvas, kinnaras, mahoragas, humans and non-humans, as well as innumerable hundreds of thousands of nayutas of koṭis of other beings, with the Buddha at the head of the assembly. Due to the Tathāgata's great majesty, great supernatural powers, great ancestral power, and various kinds of sovereign great transformations, he emitted a great light that shook the earth, rained down great lotus flowers filling the sky, and sounded hundreds of thousands of nayutas of koṭis of heavenly musical instruments. The great assembly marveled at this unprecedented event, and upon seeing these supernatural transformations, they became even more respectful. At that time, the Tathāgata's feet stepped on lotus flowers as large as chariot wheels, following the adorned path to Vulture Peak Mountain.
Having arrived there, he said to the Venerable Ānanda: "Prepare an excellent seat for the Tathāgata, namely the supreme seat, the Dharma seat, the wondrous seat, the seat surpassing all three realms, the venerable seat, the Buddha seat, the Tathāgata seat. I will sit here to expound the sūtra that is the basis for the Mahāyāna bodhisattva practices, called 'The Wondrous and Auspicious Great Bodhisattva Treasury,' for the benefit of all sentient beings. This sūtra can cause the mountain of doubts of all sentient beings to collapse, can sever the net of doubts of all sentient beings, can prevent the roots of doubt from arising in all sentient beings. For the benefit and happiness of all sentient beings, out of compassion for the great assembly and all devas and humans, the Tathāgata will now expound it."
爾時長老阿難陀，如佛所教敷施法座。時彼眾中有六十八拘胝天子，各捨上衣，為如來故敷法座上。佛於其上如常敷座，顧諸天子而說頌曰：
At that time, the Venerable Ānanda prepared the Dharma seat as instructed by the Buddha. Among the assembly, sixty-eight koṭis of devaputras each removed their upper garments and spread them on the Dharma seat for the Tathāgata. The Buddha sat upon it as usual, looked at the devaputras, and spoke these verses:
諸天敷衣服， 最勝上微妙， 救世大導師， 安處此法座。
The devas spread their garments, Most excellent and wondrous, For the great world-saving guide To sit upon this Dharma seat.
到諸法彼岸， 如來昇座已， 大地六種動， 令眾皆歡喜。
Having reached the other shore of all dharmas, As the Tathāgata ascends the seat, The great earth shakes in six ways, Causing joy in all the assembly.
放光照佛土， 并耀諸山王， 世尊現神通， 濟度樂法者。
Light radiates, illuminating Buddha lands, And shining upon all the great mountains. The World-Honored One displays supernatural powers, Saving those who delight in the Dharma.
諸天龍及人， 鳩槃荼餓鬼， 布怛那等眾， 互相見無障。
Devas, nāgas, and humans, Kumbhāṇḍas and hungry ghosts, Pūtanas and other beings, See each other without obstruction.
百千那庾多， 拘胝諸天等， 覩佛放光明， 此時甚難遇。
Hundreds of thousands of nayutas, Koṭis of various devas, Behold the Buddha's radiant light, A sight most rare to encounter.
頻毘娑羅王， 諸大臣圍繞， 來詣世依怙， 最勝如來所。
King Bimbisāra, Surrounded by his great ministers, Comes to visit the world's protector, The most excellent Tathāgata.
佛知天龍人， 大眾皆坐已， 為利諸眾生， 顧視於四方。
The Buddha, knowing devas, nāgas, and humans, And the great assembly are all seated, For the benefit of all beings, Gazes in the four directions.
告諸有疑者， 當問兩足尊， 我將導世間， 善斷諸疑網。」
He announces to those with doubts, "You should question the Two-Footed Honored One, I will guide the world, Skillfully cutting through all nets of doubt."
爾時三千大千世界所有眾生，為聽法者皆來集會。既聞如來說是法已，為聞法故靜息外緣，心住一境攝念而住。爾時世尊告長老大目揵連：「汝今當知，有誰苾芻住在遠處未來會坐，當召令集。」
At that time, all beings in the three thousand great thousand world-systems gathered to listen to the Dharma. Having heard the Tathāgata speak this Dharma, in order to hear the Dharma, they calmed external conditions, their minds abiding in one-pointedness, remaining in concentration. At that time, the World-Honored One said to the Venerable Mahāmaudgalyāyana: "You should know now, are there any bhikṣus dwelling in distant places who have not yet come to the assembly? They should be summoned to gather."
時長老大迦葉在大雪山南面而住，大目揵連憶念知已，以神通力往彼白言：「如來今者在鷲峯山，於大眾前為諸天魔梵、沙門婆羅門、天人阿素洛等，當說妙法。正待仁者可共往彼，勿令我等於法障礙。」時大迦葉語大目揵連言：「汝且前往，吾尋後至。」作是語已，時大迦葉不起于座，化神通力入王舍城，將從四部導眾而行，往鷲峯山頂禮佛足，於大眾中對於佛前不遠而坐。
At that time, the Venerable Mahākāśyapa was dwelling on the southern face of the Great Snow Mountain. Mahāmaudgalyāyana, having remembered this, used his supernatural powers to go there and said: "The Tathāgata is now at Vulture Peak Mountain, and before the great assembly of devas, māras, brahmās, śramaṇas, brāhmaṇas, devas, humans, asuras, and others, he is about to expound the wondrous Dharma. We are waiting for you to come together, so as not to hinder us from the Dharma." Then Mahākāśyapa said to Mahāmaudgalyāyana: "You go ahead first, I will follow shortly." Having said this, Mahākāśyapa, without rising from his seat, used his supernatural powers to enter the city of Rājagṛha, leading the fourfold assembly, and went to Vulture Peak Mountain. He prostrated at the Buddha's feet and sat not far from the Buddha in the midst of the great assembly.
時大目揵連覩斯化已，以神通力來至佛所，乃見迦葉先已處座。白迦葉言：「尊者！成就速疾大神通分，乃能不起本座現斯神化。」大迦葉言：「世尊說汝神通第一。吾今微現，未可涉言。」
When Mahāmaudgalyāyana saw this transformation, he used his supernatural powers to come to where the Buddha was, and saw that Kāśyapa had already taken his seat. He said to Kāśyapa: "Venerable One! You have accomplished swift and great supernatural powers, being able to manifest such a transformation without rising from your original seat." Mahākāśyapa said: "The World-Honored One has said that you are foremost in supernatural powers. What I have shown now is insignificant and not worth mentioning."