緊那羅授記品第十一
Chapter Eleven: The Kiṃnaras' Prediction of Enlightenment"
爾時復有八億緊那羅眾，大樹緊那羅王以為上首，見諸阿修羅、伽樓羅、龍女、龍王、鳩槃荼、乾闥婆、夜叉等，供養如來及聞授記已，甚生希有未曾有心，作是思量：「此實希有未曾有事。以其眾生不可得故、無命者故、無生者故、無有人故、無摩那婆故、無養育故、無壽者故、無有我故、亦無我所故，以諸陰故名為眾生。一切諸陰亦不可得，以其界故名為眾生。一切諸界亦不可得，以有入故名為眾生。一切諸入亦不可得，以有業故得有果報。而彼行業亦不可得，無上菩提亦不可得，一切菩薩亦不可得，一切諸佛亦不可得。世尊雖爾而復與諸菩薩授記，以何義故如來與諸菩薩授記示其名號，顯現業報說其當來？菩薩大眾復顯諸佛神通之力，又復說於正法之力，亦復顯現莊嚴佛土，宣說眾生有業有報，又復說於清淨佛剎，示顯菩薩遊諸佛國，從一佛土至一佛土。復演菩薩往彼供養，亦說供養殊勝神變，又列供具微妙希有。又復說於經若干劫當得作佛，其佛住世經若干劫，其佛當有若干聲聞，彼佛滅後正法住世經若干劫。何故如來捨諸眾生入般涅槃？」
At that time, there were also 800 million kiṃnaras, with the Great Tree Kiṃnara King as their leader. Seeing the asuras, garuḍas, nāga maidens, nāga kings, kumbhāṇḍas, gandharvas, yakṣas, and others making offerings to the Tathāgata and receiving predictions, they gave rise to thoughts of wonder and unprecedented amazement. They pondered:
"This is truly a rare and unprecedented event. Since sentient beings are unattainable, there is no life-force, no birth, no person, no youth, no nurturer, no lifespan, no self, and no possessions of self, it is only due to the aggregates that we speak of sentient beings. Yet all aggregates are also unattainable. It is due to the elements that we speak of sentient beings. Yet all elements are also unattainable. It is due to the sense bases that we speak of sentient beings. Yet all sense bases are also unattainable. It is due to karma that there are karmic results. Yet that karma is also unattainable. Supreme enlightenment is unattainable, all bodhisattvas are unattainable, and all Buddhas are unattainable.
Yet despite this, the World-Honored One still gives predictions to bodhisattvas. For what reason does the Tathāgata give predictions to bodhisattvas, revealing their names, displaying their karmic results, and speaking of their future? The assembly of bodhisattvas further displays the supernatural powers of the Buddhas, speaks of the power of the true Dharma, manifests the adornments of Buddha lands, proclaims that beings have karma and results, speaks of pure Buddha lands, shows bodhisattvas traveling to various Buddha lands, from one Buddha land to another. It further expounds on bodhisattvas going there to make offerings, speaks of excellent supernatural transformations in making offerings, and lists wondrous and rare offering items. It also speaks of how after so many eons they will become Buddhas, how long those Buddhas will remain in the world, how many disciples those Buddhas will have, and how long the true Dharma will remain after those Buddhas' parinirvāṇa. Why does the Tathāgata abandon sentient beings and enter parinirvāṇa?"
爾時大樹緊那羅王生此疑已，與八億緊那羅眾從座而起，偏袒右肩右膝著地，合掌向佛，以偈問曰：
At that time, the Great Tree Kiṃnara King, having given rise to these doubts, arose from his seat along with 800 million kiṃnaras. With his right shoulder exposed and right knee on the ground, he joined his palms towards the Buddha and asked in verse:
我等聞佛所記已， 甚生疑惑。大智慧！ 既說授記復言空， 我於二說不能解。
Having heard the Buddha's prediction, We are greatly perplexed, O Great Wisdom! You speak of predictions, yet also of emptiness, I cannot understand these two teachings.
既說空寂離自性， 法界平等無變動， 而復如來受供養， 此事云何？眾中月！
You speak of emptiness, devoid of self-nature, The Dharma realm equal and unchanging, Yet the Tathāgata receives offerings, How can this be, O Moon among the assembly?
佛既說於無有生， 而復說發菩提心， 於無量智二種說， 此言祕密我不解。
The Buddha speaks of non-arising, Yet also of giving rise to bodhicitta, These two teachings on boundless wisdom, I do not understand this secret speech.
云何言滅不可得， 而人師子說有死？ 唯願如實為記說， 除斷我疑令無餘。
How can you say extinction is unobtainable, Yet the Lion of Men speaks of death? Please explain this truthfully, Removing all our doubts completely.
云何佛說猶如幻， 又復顯示生天中？ 於釋師子如是說， 此祕密教我不解。
How can the Buddha say all is like an illusion, Yet also speak of rebirth in heavenly realms? O Lion of the Śākyas, these teachings I do not understand this secret instruction.
佛說諸法無所依， 而復說依善知識， 此是世尊祕密語， 我實不解人中雄。
The Buddha says all dharmas have no support, Yet speaks of relying on good friends, This is the World-Honored One's secret speech, I truly do not understand, O Hero among men.
云何說於無所堪， 復教眾生修諸業？ 降伏怨敵天中尊， 祕密之說我不解。
How can you speak of having no ability, Yet teach beings to cultivate various deeds? O Lord among gods who conquers foes, I do not understand this secret teaching.
云何佛說性自空， 復言觀空得解脫？ 我今於此不能解， 願無邊智斷我疑。
How can the Buddha say nature is inherently empty, Yet say observing emptiness brings liberation? I cannot understand this now, May the Boundless Wisdom dispel my doubts.
云何佛說事盡滅， 復說諸法性寂滅？ 我今唯願無等等， 開顯此等祕密說。
How can the Buddha speak of things being completely extinguished, Yet say the nature of all dharmas is extinction? I now beseech the Incomparable One To reveal the meaning of these secret teachings.
云何端正修伽陀， 顯示諸法如虛空， 而愚癡人毀謗法， 死必墮於大地獄？
How can the Perfectly Accomplished Sugata Reveal all dharmas to be like empty space, Yet say the foolish who slander the Dharma Will fall into the great hells after death?
大雄恒說諸天道， 又復說於諸餘趣， 既言此等由作業， 復道無有作業者。
The Great Hero constantly speaks of heavenly paths, Yet also speaks of other destinies, Saying these arise from karmic deeds, Yet also saying there is no doer of deeds.
不可勝者所宣說， 種種差別不可知， 我今於此生疑惑， 唯願世尊見除斷。
The Invincible One's proclamations Of various distinctions are incomprehensible, I now give rise to doubts about this, May the World-Honored One please dispel them.
既言善業無可集， 復說修行得菩提， 沙門法王如是說， 此亦我等不能解。
You say good deeds cannot be accumulated, Yet speak of attaining bodhi through practice, The King of Śramaṇas speaks thus, This too we cannot understand.
云何說法不可盡， 而言謗者罪可畢？ 無量智慧願開示， 我於是中大有疑。
How can you say the Dharma is inexhaustible, Yet say the sins of slanderers can be exhausted? May the Boundless Wisdom please explain, I have great doubts about this.
如來既說真際法， 復言顛倒及施等， 無翳淨眼滅罪者， 此義唯願為我說。
The Tathāgata speaks of the true nature of things, Yet also speaks of delusion and giving, O Stainless Pure-Eyed One who extinguishes sin, Please explain this meaning to me.
餘無有能為我等， 宣釋如是所疑事， 唯有如來能斷除， 是故我敬一切智。」
There is no other who can explain These matters of doubt for us, Only the Tathāgata can eliminate them, Thus I revere the Omniscient One."
爾時世尊聞大樹緊那羅王等問諸疑已，以偈答曰：
At that time, the World-Honored One heard the questions about various doubts from the Great Tree Kiṃnara King and others, and answered in verse:
汝言說空復授記， 於此二事不能解。 諸法若是不空者， 佛不為其說授記。
You say you cannot understand How emptiness and prediction coexist. If dharmas were not empty, Buddhas would not give predictions.
以何因緣如是說？ 諸法若有體性者， 一切常住不可轉， 彼應不減亦不增。
Why is this said? If dharmas had inherent nature, All would be permanent and unchanging, Neither decreasing nor increasing.
諸法體性本自空， 猶如平正清淨鏡， 能現一切諸色像， 如是當知一切法。
The nature of dharmas is originally empty, Like a flat, clear mirror That can reflect all forms. Thus should all dharmas be known.
法界無有變異相， 汝於一切供養物， 一一諸分當觀察， 何等分中而有相？
The Dharma realm has no changing characteristics. You should examine each part Of all the offerings - In which part is there a characteristic?
法界常住無變異， 智者應當如是觀， 諸凡夫人悉迷惑， 無智慧故不能解。
The Dharmadhatu is constant and unchanging, The wise should observe it thus. Ordinary people are all confused, Unable to understand due to lack of wisdom.
汝言佛說無有生， 復說發心為難解， 汝等今當一心聽， 十力所說祕密義。
You say the Buddha speaks of non-arising, Yet also speaks of generating bodhicitta as difficult to understand. You should now listen with one-pointed mind To the secret meaning spoken by the Ten-Powered One.
凡夫沒溺生死河， 亦復繫心著彼處， 心常懷於想顛倒， 故受生死諸苦惱。
Ordinary beings are drowning in the river of birth and death, Their minds are also bound and attached to that place. Their minds constantly harbor inverted thoughts, Thus they suffer the various pains of birth and death.
從本已來未聞法， 我若為彼定說者， 凡夫愚人於此法， 轉復增長諸疑惑。
From the beginning they have not heard the Dharma, If I were to definitively explain it to them, These foolish ordinary people, regarding this teaching, Would only increase their doubts even more.
彼聞菩提勝利益， 其心專注於彼果， 其心又復生味著， 自然勝智無能過。
Hearing of the supreme benefits of bodhi, Their minds focus intently on that fruit. Their minds again give rise to attachment to its flavor, Naturally surpassing wisdom cannot exceed this.
汝言無滅復有死， 此二我今不能知， 於此一心應諦聽， 我當為汝真實說。
You say there is no cessation yet there is death, These two I now cannot understand. You should listen to this with one-pointed mind, I will now explain the truth to you.
為彼計常諸眾生， 是故如來說於滅， 恒見諸有皆衰壞， 無有一法是常者。
For those beings who conceive of permanence, The Tathagata therefore speaks of cessation. Always seeing all existents as decaying, There is not a single dharma that is permanent.
汝言諸法猶如幻， 復言生天懷疑者， 學人凡夫善趣等， 是法不定故如幻。
You say all dharmas are like illusions, Yet speak of those born in heaven having doubts. Students, ordinary people, and those of good destinies, These dharmas are uncertain, thus like illusions.
如汝所言無有依， 復言依止善知識， 欲求棄捨依止故， 善友為說無所依。
As you say there is no support, Yet speak of relying on good friends, Wishing to abandon all support, Good friends teach about non-reliance.
汝言畢竟無堪能， 復言有作我不解， 當觀車為眾分成， 亦觀車有所作事。
You say there is ultimately no ability, Yet speak of action, which I do not understand. One should observe a chariot as made of many parts, And also observe the chariot's function.
若復有人著於我， 亦復取於我所為， 我為是等說無堪， 雖復如是非無作。
If there are those attached to self, And also grasping at what belongs to self, For them I speak of no ability, Yet even so, this is not non-action.
汝言一切性自空， 復疑觀空得解脫， 顛倒愚癡無智者， 不能了知體性空。
You say all natures are inherently empty, Yet doubt that observing emptiness leads to liberation. Those who are deluded, foolish and unwise, Cannot understand inherent emptiness.
從於妄想分別生， 虛妄攀緣故被縛， 為化如是眾生故， 善逝說於性非有。
Arising from false imagination and discrimination, Bound by grasping at illusory phenomena, To transform such sentient beings, The Well-Gone One teaches non-existence of nature.
如汝所說事盡滅， 一切諸法性亦滅， 迷惑無智諸眾生， 妄分別故生渴愛。
As you say when all things are extinguished, The nature of all dharmas is also extinguished. Confused and unwise sentient beings, Due to false discrimination give rise to craving.
譬如渴者見陽焰， 以憶想故增長渴， 愚人復為虛妄害， 於無所有起分別。
Like a thirsty person seeing a mirage, Due to memory their thirst increases. Fools are again harmed by falsehood, Discriminating what does not exist.
渴者妄生見水想， 陽焰之處水本無， 妄想所害諸眾生， 於諸不淨起淨想。
The thirsty one falsely perceives water, Where there is no water in the mirage. Living beings harmed by false imagination, Perceive purity in what is impure.
愚癡凡夫愛所縛， 彼穢惡中性無淨， 譬如陽焰似水相， 彼中體性實無水。
Foolish ordinary people bound by love, There is no purity in that which is defiled. Like the appearance of water in a mirage, There is actually no water there.
如是身中無淨色， 身色亦復性非淨， 愚癡凡夫顛倒見， 妄作淨想而被縛。
Thus, there is no pure form in the body, The body's form is also not pure by nature. Foolish ordinary people with inverted views Are bound by perceiving purity.
雖說諸法如虛空， 亦說謗者墮地獄， 愚人聞之生怖畏， 智者雖聞心安隱。
Though it is said all dharmas are like empty space, It is also said those who slander fall to hell. The foolish hear this and become afraid, While the wise hear it and remain at peace.
世間體性自空寂， 愚癡無智起我想， 彼等若聞性空教， 怖畏不得更受生。
The nature of the world is inherently empty and tranquil, The foolish and ignorant give rise to notions of self. If they hear teachings on the emptiness of nature, They fear they will no longer be reborn.
彼等毀謗妙空法， 皆由計著我見故， 如人繫縛於虛空， 是無智人墮地獄。
They slander the wondrous Dharma of emptiness, All due to clinging to views of self. Like one trying to bind empty space, These unwise people fall into hell.
我本所說諸善趣， 及為世間說餘道， 說有作業而不失， 亦奪其執有作者。
I have spoken of various good destinies, And taught other paths for the world. I spoke of karma not being lost, Yet also removed the notion of a doer of deeds.
一切諸趣猶如夢， 我為汝說如是知， 夢中無有去來相， 顛倒見者著去來。
All destinies are like dreams, I tell you to know it thus. In dreams there are no signs of coming and going, Those with inverted views cling to coming and going.
我既演說有作業， 十方推求無作者， 譬如猛風吹諸樹， 其樹相觸則火出。
I have explained that there are karmic actions, Yet searching in all directions, there is no agent. Like when a strong wind blows trees, The trees rub together and fire appears.
其風及樹不作念， 言謂我等能出火， 雖復如是而火生， 當知有業無作者。
The wind and trees do not think, Saying "We can produce fire." Yet even so, fire is produced. Know that there are actions but no agent.
汝言福德無積聚， 復云善得菩提果， 我今真實為汝說， 汝當專諦至心聽。
You say there is no accumulation of merit, Yet speak of attaining the fruit of bodhi. I will now truly explain this to you, You should listen attentively with focused mind.
譬如世人得長壽， 其命至於百餘歲， 然彼歲數無聚積， 一切緣集亦如是。
It's like when people attain long life, Their lifespan reaches over a hundred years. Yet those years have no accumulation, All conditions coming together are like this.
汝言諸法無有盡， 復言我說業可畢， 觀空法者無有窮， 隨世法故業有盡。
You say all dharmas are inexhaustible, Yet I say karma can be exhausted. For those who observe emptiness, there is no end, But following worldly dharmas, karma can be exhausted.
我雖說有實際法， 顛倒亦非實際外， 顛倒愚癡眾生輩， 不能了知真實際。
Though I speak of the ultimate reality of dharmas, Delusions are not outside this reality. Deluded and ignorant sentient beings Cannot understand the true reality.
緊那羅王當諦聽， 為具智慧勤進者， 一切諸相皆一相， 所謂無相應當知。
Kiṃnara King, listen carefully, For those with wisdom who strive diligently: All characteristics are of one characteristic, Which should be known as no-characteristic.
若能解入於一字， 我為智者說菩提， 一切諸法皆無作， 此說阿字總持門。
If one can enter through a single letter, I explain bodhi for the wise. All dharmas are without action, This is called the dhāraṇī gate of the letter A.
一切菩薩之所行， 無邊之相我已說， 此亦能入一切法， 所謂阿字總持門。
All that is practiced by bodhisattvas, The boundless characteristics I have explained, This also enters into all dharmas, Namely the dhāraṇī gate of the letter A.
一切諸法皆寂滅， 示阿字門令得入， 樹緊那羅應當知， 此亦阿字總持門。
All dharmas are completely extinguished, Showing the gate of A to enable entry. The Tree Kiṃnara should know, This is also the dhāraṇī gate of the letter A.
一切諸法無分別， 入此法門已宣說， 緊那羅王應當知， 此亦阿字總持門。
All dharmas are without discrimination, Entering this Dharma gate has been proclaimed. The Kiṃnara King should know, This is also the dhāraṇī gate of the letter A.
一切諸法無自性， 示阿字門令得入， 樹緊那羅應當知， 此亦阿字總持門。
All dharmas are without inherent nature, Showing the gate of A to enable entry. The Tree Kiṃnara should know, This is also the dhāraṇī gate of the letter A.
一切諸法無有邊， 以阿字門說諸法， 緊那羅王應當知， 此亦阿字總持門。
All dharmas are without limit, Using the gate of A to explain all dharmas. The Kiṃnara King should know, This is also the dhāraṇī gate of the letter A.
盡無盡法我已說， 應說一切法無盡， 一切十方諸如來， 已說無盡總持門。
The exhaustible and inexhaustible dharmas I have explained, It should be said that all dharmas are inexhaustible. All the Tathāgatas of the ten directions Have explained the inexhaustible dhāraṇī gate.
一切諸法無有門， 物無有故現非有， 此亦即是總持門， 由是能入阿字門。
All dharmas have no gate, As things do not exist, they appear non-existent. This is also the dhāraṇī gate, Through which one can enter the gate of the letter A.
於諸不可思議法， 諸佛依實能顯示， 樹緊那羅應當知， 此亦阿字陀羅尼。
For all inconceivable dharmas, The Buddhas can reveal them based on reality. The Tree Kiṃnara should know, This is also the dhāraṇī of the letter A.
一切諸法無所趣， 我為智者說菩提， 此亦即是總持門， 是阿字門應當入。
All dharmas have no destination, I explain bodhi for the wise. This is also the dhāraṇī gate, One should enter this gate of the letter A.
一切諸法無有來， 若不修者則不得， 此亦是其總持門， 是阿字門應當入。
All dharmas have no coming, If one does not practice, one cannot attain. This is also the dhāraṇī gate, One should enter this gate of the letter A.
諸法假名皆當有， 推其自性不可得， 此亦是其總持門， 是阿字門應當入。
All dharmas are mere designations, Their inherent nature cannot be found when examined. This is also the dhāraṇī gate, One should enter this gate of the letter A.
一切諸法無自性， 推其自性不可得， 此亦是其總持門， 是陀羅尼佛所說。
All dharmas have no inherent nature, Their inherent nature cannot be found when examined. This is also the dhāraṇī gate, This is the dhāraṇī taught by the Buddha.
一切諸法不可得， 以法自性無故然， 此亦是其總持門， 是阿字門應當入。
All dharmas cannot be attained, Because the inherent nature of dharmas does not exist. This is also the dhāraṇī gate, One should enter this gate of the letter A.
樹緊那羅應當聽， 一切諸法離思念， 此亦是其總持門， 是陀羅尼善逝說。
Tree Kiṃnara, listen carefully, All dharmas are free from thoughts. This is also the dhāraṇī gate, The Well-Gone One teaches this dhāraṇī.
諸佛世尊已顯示， 法無實故無障礙， 此亦是其總持門， 當入阿字陀羅尼。
The World-Honored Buddhas have revealed That dharmas have no substance, thus no obstruction. This is also the dhāraṇī gate, One should enter the dhāraṇī of the letter A.
一切諸法無障礙， 無有能障諸法者， 此亦是其總持門， 入阿字門我已說。
All dharmas are unobstructed, There is nothing that can obstruct dharmas. This is also the dhāraṇī gate, I have explained entering the gate of the letter A.
一切諸法無有生， 智者當知唯一相， 彼一切法無生者， 當知是法無有名。
All dharmas have no arising, The wise should know there is only one characteristic. For all these non-arising dharmas, Know that they have no name.
一切諸法無有生， 其生本來不可得， 此亦是其總持門， 是阿字門應當入。
All dharmas have no arising, Their arising has never been obtainable. This is also the dhāraṇī gate, One should enter the gate of the letter A.
若法無實無生者， 不可覩見不可示， 諸法自性不可得， 是故無有能見者。
If dharmas have no substance and no arising, They cannot be seen or demonstrated. The self-nature of dharmas cannot be obtained, Therefore there is no one who can see them.
一切諸法無有比， 是故一相無有相， 譬如虛空無有等， 一切諸法亦復然。
All dharmas are incomparable, Thus they have one characteristic: no characteristic. Just as space has no equal, All dharmas are also like this.
一切諸法無增減， 非一非二非焦惱， 亦非是冷復非熱， 以非有故不可見。
All dharmas have no increase or decrease, Neither one nor two, neither anxious nor troubled, Neither cold nor hot, Because they do not exist, they cannot be seen.
無有曲相及直相， 亦復無有明闇相， 亦無見聞諸相等， 是無所有陀羅尼。
There are no curved or straight characteristics, Nor are there light or dark characteristics, There are no characteristics of seeing or hearing, This is the dhāraṇī of non-existence.
非是諂曲非正直， 無有卷舒諸相等， 亦無瞋恚及欣喜， 復無起作與寂滅。
Neither deceitful nor upright, No characteristics of expansion or contraction, No anger or joy, No arising or ceasing.
無有入相及出相， 無進無退無來往， 亦復無眠及無寤， 離覺知相應當知。
No characteristics of entering or exiting, No advancing or retreating, no coming or going, Neither sleeping nor waking, One should know it is free from characteristics of awareness.
非是其眼復非盲， 無有能見及暗障， 亦無開相及閉相， 非是調伏非不調。
Neither eye nor blind, No seer and no darkness obstructing, No characteristics of opening or closing, Neither tamed nor untamed.
非是掉動及止息， 亦非世間非涅槃， 非是真實非虛妄， 如是當知佛境界。
Neither restless nor still, Neither worldly nor nirvana, Neither real nor false, Thus should one know the Buddha's realm.
為欲調伏世間故， 斷除汝疑我無疑， 第一義中無人能， 除斷一切他疑網。」
In order to tame the world, I remove your doubts while I have none, In the ultimate truth, no one can Remove all the webs of others' doubts.
爾時大樹緊那羅王聞佛說於總持之門，心大欣喜。既欣喜已發勇猛心，即時化作八億重閣。此諸重閣或在樹上、或蓮花上、或在山上，皆是七寶之所莊嚴。彼諸重閣，皆以種種眾寶之蓋種種寶幢而用莊嚴，復以種種寶花旒蘇、種種雜色繒綵旒蘇而為莊飾。爾時大樹緊那羅王并及八億緊那羅眾，持香山中所有水陸一切諸花以散佛上。既散佛已，一一各昇七寶重閣遶佛三匝，復以水陸所有諸花重散如來，復遶三匝。爾時大樹緊那羅王及與八億緊那羅眾，從重閣下復遶三匝，頂禮佛足一心合掌，瞻仰世尊目不暫捨，却住一面，思念如來過去現在無量功德。
At that time, when the Great Tree Kiṃnara King heard the Buddha speak about the dhāraṇī gates, his heart was filled with great joy. Having become joyful, he developed a courageous mind and immediately manifested eight billion multi-storied pavilions. These pavilions were either on trees, on lotus flowers, or on mountains, all adorned with the seven precious substances. These pavilions were decorated with various jeweled canopies and jeweled banners, and further adorned with various jeweled tassels and colorful silk tassels.
At that time, the Great Tree Kiṃnara King, along with eight billion kiṃnaras, took all the flowers from land and water in the Fragrant Mountains and scattered them over the Buddha. After scattering them, each ascended their seven-jeweled pavilion and circumambulated the Buddha three times, again scattering all the flowers from land and water over the Tathāgata, and again circumambulating three times.
Then, the Great Tree Kiṃnara King and the eight billion kiṃnaras descended from the pavilions, again circumambulated three times, bowed their heads to the Buddha's feet, joined their palms with one mind, gazed at the World-Honored One without averting their eyes for a moment, stood to one side, and contemplated the Buddha's immeasurable virtues of the past and present.
爾時世尊知大樹緊那羅王及八億眾深心樂欲，現微笑相。爾時慧命馬勝比丘以偈問曰：
At that time, the World-Honored One, knowing the deep desires in the hearts of the Great Tree Kiṃnara King and the eight billion kiṃnaras, displayed a subtle smile. At that time, the Venerable Horse-Victory (Aśvajit) Bhikṣu asked in verse:
善逝非是無緣笑， 天人所供如實說， 眾覩佛笑悉懷疑， 眾見最勝如初月。
The Well-Gone One does not smile without reason, Speak truthfully of the offerings from gods and humans. All who see the Buddha's smile are filled with doubt, The assembly sees the Supreme One like the new moon.
妙色世尊誰今日， 於無二法起勝慧？ 我於今日懷疑惑， 唯願人尊除我疑。
Who today, O World-Honored One of wondrous appearance, Has given rise to supreme wisdom in non-dual dharmas? I am filled with doubt today, I pray the Honored One among humans will dispel my doubts.
誰於佛法得淨心， 如來由彼現微笑？ 唯願如來為記說， 言說中勝斷我疑。
Who has gained a pure mind in the Buddha's Dharma, Causing the Tathagata to display this smile? I pray the Tathagata will predict and explain, Supreme in speech, cut off my doubts.
是時一切諸大眾， 若聞佛說皆欣喜， 願除彼等諸疑惑， 如佛所教皆能行。
At this time, all in the great assembly, If they hear the Buddha speak, will rejoice. May you remove all their doubts, So all can practice as the Buddha teaches.
是故最勝兩足尊， 除斷疑惑為記說， 願為緊那羅王等， 及為一切諸眾生。」
Therefore, Supreme One honored on two feet, Please explain and remove doubts with your prediction, For the Kiṃnara King and others, And for all sentient beings.
爾時世尊復以偈頌答馬勝言：
At that time, the World-Honored One answered Aśvajit in verse:
善哉馬勝知時問， 我今為汝分別說， 由汝問故我顯示， 眾人當得佛功德。
Excellent, Aśvajit, you ask timely questions, I will now explain in detail for you. Because of your question, I will reveal That all people will attain the Buddha's merits.
汝當清淨專一心， 聽希有事勿亂意， 所謂善逝最勝智， 無有障礙大知見。
You should purify and focus your mind, Listen to these rare matters without distraction, Namely the Tathāgata's supreme wisdom, Unobstructed great knowledge and vision.
緊那羅王設疑問， 為利一切諸眾生， 我今說彼當來果， 諦聽我當斷汝疑。
The Kiṃnara King has raised doubts, For the benefit of all sentient beings, I will now speak of their future fruits, Listen carefully as I dispel your doubts.
樹緊那羅八億等， 王及臣民諸眷屬， 是等於我供養已， 從此命終生天上。
The eight billion Tree Kiṃnaras and others, The king and his retinue of ministers and subjects, Having made offerings to me, Will be reborn in the heavens after death.
從此已後九億劫， 流轉在於人天中， 具足修習五神通， 得智自在心自在。
For nine billion kalpas thereafter, They will cycle through human and celestial realms, Fully cultivating the five supernatural powers, Attaining mastery of wisdom and mind.
彼於那由他佛剎， 是人師子遭化生， 身處天宮而不動， 恒受禪悅安隱樂。
In countless Buddha lands, These lion-like people will be reborn, Dwelling in celestial palaces without moving, Always enjoying meditative bliss and peace.
彼於九十千萬劫， 在於人天流轉已， 各各自於佛剎中， 皆得成於無上道。
After ninety thousand million kalpas, Cycling through human and celestial realms, Each in their own Buddha land, Will attain the supreme path.
其劫號曰常照曜， 於彼劫中成佛道， 此皆一生補處人， 彼智慧者當得佛。
That kalpa will be called "Constant Illumination", During which they will attain Buddhahood, All are those with one more life to live, These wise ones will become Buddhas.
彼佛國土無一人， 非是修行成熟者， 皆是一生補處人， 無求聲聞二乘者。
In those Buddha lands, there will be no one Who is not a practitioner who has matured, All are those with one more life to live, None seek the Śrāvaka or Pratyekabuddha vehicles.
一切皆是大菩薩， 為世明者悉生彼， 悉是一生補處人， 後當皆得成佛道。
All are great Bodhisattvas, Born there as illuminators of the world, All are those with one more life to live, Who will later all attain the Buddha Path.
彼土諸大菩薩眾， 安住弘誓大願中， 我於無量諸佛剎， 皆悉修治令清淨。
The great Bodhisattvas of those lands Abide in their vast vows and great aspirations, In countless Buddha lands, I will purify and adorn them all.
彼菩薩願甚廣大， 於長夜中善思量， 以其清淨信樂心， 各自修治已佛剎。
The Bodhisattvas' vows are extremely vast, Throughout the long night they contemplate well, With pure minds of faith and joy, Each cultivates and purifies their Buddha land.
彼諸佛土妙莊嚴， 遠離一切諸煩惱， 其地遍有諸宮林， 解脫一切諸惡道。
Those Buddha lands are wonderfully adorned, Far removed from all afflictions, Their grounds are filled with palaces and groves, Liberated from all evil destinies.
所有諸過及八難， 彼佛國土悉皆無， 既修清淨佛剎已， 眾生便即易調伏。」
All faults and the eight difficulties Are absent in those Buddha lands, Having cultivated and purified the Buddha lands, Sentient beings become easy to tame.
如是世尊天中天， 為緊那羅說授記， 彼時一切諸大眾， 聞已心皆大欣喜。
Thus did the World-Honored One, Lord of gods, Give this prediction to the Kiṃnaras, At that time, all in the great assembly Heard and were filled with great joy.
大寶積經卷第六十五
大寶積經卷第六十六
北齊三藏那連提耶舍譯