遍淨天授記品第二十一
Chapter Twenty-One: The Śuddhāvāsa Devas’ Prediction of Enlightenment
爾時十二那由他遍淨諸天等，見諸阿修羅、伽樓羅乃至光音天等供養如來，聞授記已，欣喜踊躍皆得稱心，自現威力而白佛言：「世尊！有三昧名超過一切法。菩薩摩訶薩得是三昧已，於諸攀緣及一切事皆生樂受不生苦受。假使於其地獄事中，受諸苦惱皆生樂想。或復於其畜生道中，受畜生報亦生樂想。或復餓鬼道中，受飢餓苦亦生樂想。或復於彼阿修羅道中，亦生樂想。或復人中所受諸苦，亦起樂想不生苦想。假使截手及以截足割耳劓鼻，或復鞭打杖刺入身，或復牢獄繫閉，或復倒懸，或復裁割猶如衣帛，或復裹繫及以束縛，或復切膾，或復鎚搗猶如甘蔗，或復蹉蹹破如蘆葦，或復火燒如蘇油炷，或復然身喻若明炬，或與師子虎狼為食，或復釅醋及以辛汁澆灌口鼻，或復蒸煮及以火炙，或與狂象踐踏其身，或復挑目，或以鉾矟穿刺高舉、假使瞋怒來截其首，如是一切悉生樂想。何以故？由彼菩薩於其長夜修菩薩行時發如是願：『若有眾生施我食者，願彼一切得涅槃樂。若有與我洗浴身體禮拜奉迎尊重供養，若有眾生罵辱於我，復有人人讚歎於我，若有眾生鞭打斫刺奪我身命，願彼一切得涅槃樂，乃至覺寤無上菩提。』彼菩薩成就如是心、具足如是業亦復具足如是願，於一切眾生皆起樂想，常能修集無間不斷。以是業報故，得一切法樂善取三昧。彼菩薩得此三昧時，不為眾魔之所動壞，亦不為魔事之所繫縛。當知是菩薩得五種自在。何等為五？一者壽命自在，二者生自在，三者業自在，四者覺觀自在，五者眾具果報自在。彼菩薩摩訶薩若欲過一生證阿耨多羅三藐三菩提者，以彼三昧力故即便能得。若不樂速證無上菩提，能住無量阿僧祇劫度脫眾生。何以故？當知彼菩薩住於大乘，與諸菩薩常為導師，攝受一切諸餘菩薩。是大菩薩厭離諸趣，為眾生故亦復生於一切趣中，究竟一切菩薩所學，為般若波羅蜜之所攝受，具足一切巧方便力，知諸魔業得法究竟。彼諸菩薩承佛威神，於一切法皆得盡知。」
At that time, twelve nayutas of Śuddhāvāsa devas, having seen the asuras, garuḍas, and up to the Light-Sound devas making offerings to the Tathāgata and hearing their predictions, were filled with joy and delight, their hearts content. They manifested their power and said to the Buddha: "World-Honored One! There is a samādhi called 'Transcending All Dharmas.' When a bodhisattva mahāsattva attains this samādhi, they experience joy rather than suffering in all conditions and circumstances.
Even in hell realms, they experience all torments as joy. In the animal realm, they experience the karmic retribution as joy. In the hungry ghost realm, they experience the suffering of hunger as joy. In the asura realm too, they experience joy. Even among humans, they experience all sufferings as joy rather than suffering. Even if their hands are cut off, feet severed, ears cut, nose removed, or if they are whipped, beaten with sticks, imprisoned, hung upside down, cut up like cloth, bound and tied, minced to pieces, crushed like sugarcane, broken like reeds, burned like an oil lamp, set aflame like a torch, eaten by lions and tigers, have vinegar and bitter juices poured in their nose and mouth, steamed and roasted, trampled by mad elephants, have their eyes gouged out, or are impaled and raised high on spears, or even if in anger their head is cut off - in all these they experience joy.
Why is this? Because when these bodhisattvas practice the bodhisattva path through the long night, they make this vow: 'If any being gives me food, may they all attain the bliss of nirvana. If any wash my body, bow to me, welcome me, revere and make offerings to me, if any beings revile me, and if others praise me, if any beings whip me, cut me, or take my life - may they all attain the bliss of nirvana, up to awakening to supreme enlightenment.'
These bodhisattvas, having accomplished such a mind, such karma, and such vows, generate thoughts of joy toward all beings, constantly cultivating without interruption. As a result of this karma, they attain the samādhi of joyfully grasping all dharmas. When bodhisattvas attain this samādhi, they cannot be disturbed by any māras, nor bound by māras' affairs. Know that these bodhisattvas attain five kinds of mastery: mastery over lifespan, mastery over birth, mastery over karma, mastery over contemplation, and mastery over requisites and karmic rewards.
If these bodhisattva mahāsattvas wish to attain anuttarā samyaksaṃbodhi in one more life, they can achieve it through the power of this samādhi. If they do not wish to quickly attain supreme enlightenment, they can remain for countless eons liberating beings. Why? Know that these bodhisattvas dwell in the Mahāyāna, constantly serving as guides for other bodhisattvas, embracing all other bodhisattvas. These great bodhisattvas, though weary of all destinies, are born in all realms for the sake of beings, perfecting all bodhisattva learnings, embraced by prajñāpāramitā, complete in skillful means, knowing all māras' activities, and perfecting the Dharma. These bodhisattvas, through the Buddha's spiritual power, come to fully know all dharmas.
爾時遍淨諸天即以偈頌讚世尊曰：
At that time, the Śuddhāvāsa devas praised the World-Honored One in verse:
我等一切遍淨天， 於諸佛法皆盡知， 頭面歸敬天人師， 諸根寂靜知寂滅。
"We, all the Śuddhāvāsa devas, Fully understand all the Buddha's dharmas. We bow our heads in reverence to the Teacher of Gods and Humans, Whose faculties are peaceful and knows extinction.
解了諸義智所供， 已度生死牟尼尊， 我今讚歎大導師， 能善導他非他導。
Understanding all meanings, worthy of the wise ones' offerings, The honored Muni who has crossed beyond birth and death, Now I praise the Great Guide, Who skillfully guides others, not guided by others.
諸法性相非究竟， 亦復無有依住處， 如來善知妄想事， 猶如幻師知幻術。
The nature and characteristics of dharmas are not ultimate, And they have no place of dependence or abiding. The Tathāgata well knows deluded thoughts, Like a magician understands illusions.
智人解了語言音， 喻若深谷諸響聲， 世尊如是善知見， 一切世間天人等。
The wise understand that speech and sounds Are like echoes in a deep valley. The World-Honored One thus knows and sees All worldly beings, both gods and humans.
無有眾生及以命， 亦復無人無壽者， 大智觀察一切想， 了達眾想悉歸空。
There are no beings and no life, No person and no life-span, The greatly wise one observes all thoughts, Understanding all thoughts return to emptiness.
二足世尊慈無等， 恒常行慈不暫捨， 一切世間諸天人， 不能測知如來智。
The Two-Footed World-Honored One's compassion is unequaled, Constantly practicing compassion without pause, All worldly gods and humans Cannot fathom the Tathāgata's wisdom.
導師演說緣眾生， 所謂慈心是善修， 了知一切諸眾生， 無有眾生及命者。
The Guide teaches regarding beings, That compassionate mind is well cultivated, Understanding all sentient beings, Yet there are no beings and no life.
我等於此無垢濁， 其心清淨離疑惑， 是故於佛勝智慧， 應受供者令供養。
We are here without defilement or turbidity, Our minds pure and free from doubt, Therefore regarding the Buddha's supreme wisdom, We make offerings to the One Worthy of Offerings.
於其十方世界中， 求苦畢竟不可得， 如來無上天中天， 說於眾生起慈心。
In the ten directions of the world, Seeking suffering, ultimately it cannot be found, The unsurpassed Tathāgata, Deva among devas, Teaches beings to give rise to compassionate mind.
斯即是其世尊教， 我今得解亦如佛， 是故我於世間解， 今得供養應供者。
This is the World-Honored One's teaching, Now I understand it just as the Buddha does, Therefore I, understanding the world, Now make offerings to the One Worthy of Offerings.
既無眾生亦無苦， 是故無有可救度， 已得遣除心憂悶， 便獲欣喜大踊悅。
Since there are no beings and no suffering, There is none to be saved. Having dispelled mental sorrow and depression, Great joy and delight are attained.
如是佛教不思議， 我等已得如實知， 是故我今供養佛， 願得如來無上智。
Such Buddha's teaching is inconceivable, We have come to know it as it truly is, Therefore I now make offerings to the Buddha, Wishing to attain the Buddha's supreme wisdom.
佛於諸趣不見苦， 涅槃亦復不可得， 增上棄捨於生死， 以此饒益諸世間。
The Buddha sees no suffering in any realm, Nirvana too cannot be found, Transcendently abandoning birth and death, Thus benefiting all worlds.
無苦無趣無眾生， 亦無涅槃而可依， 如是得知佛法已， 是故我等今供養。
No suffering, no realms, no beings, And no nirvana to rely upon, Having thus understood the Buddha's dharma, Therefore we now make offerings.
佛具慈悲及喜捨， 轉為世間常演說， 而復不見有眾生， 得住於四無量心。
The Buddha possesses kindness, compassion, joy and equanimity, Constantly expounding them for the world, Yet sees no beings, While dwelling in the four immeasurables.
不見有其放逸者， 亦復不見不放逸， 如是知佛教法已， 我今供養大導師。
Seeing neither those who are heedless, Nor those who are not heedless, Having thus understood the Buddha's teaching, I now make offerings to the Great Guide.
於身離身無上士， 觀身畢竟不可得， 雖然亦非不有說， 而說有念失念者。
The Supreme One who is separated from body regarding body, Observing that body ultimately cannot be found, Yet it's not that there is no speaking, Speaking of those who are mindful and those who lose mindfulness.
善逝常說修學念， 所謂觀身正念處， 我等如是知佛法， 今得供養救度者。
The Well-Gone One constantly teaches the practice of mindfulness, Namely the correct mindfulness of observing the body, We thus understand the Buddha's dharma, Now making offerings to the Savior.
世尊觀受不可得， 以受無有體性故， 亦復觀察於受者， 畢竟無其真實性。
The World-Honored One observes that feelings cannot be found, Because feelings have no inherent nature, And also observes that the one who feels Ultimately has no true nature.
又復觀彼修念者， 究竟亦復不可得， 我等如是知佛性， 今得供養天人師。
Moreover, observing those who practice mindfulness, They too ultimately cannot be found. Thus do we understand the Buddha-nature, Now making offerings to the Teacher of Devas and Humans.
觀心及以心數法， 畢竟無體不可得， 亦復不見有修念， 及以正住念處者。
Observing the mind and mental factors, They ultimately have no essence and cannot be found. Also not seeing any practice of mindfulness, Nor one who correctly abides in mindfulness.
佛說念與心和合， 樂求解脫應修學， 我等如是知佛教， 今得供養正遍知。
The Buddha taught mindfulness and mind are united, Those who wish liberation should practice this, Thus do we understand the Buddha's teaching, Now making offerings to the Perfectly Enlightened One.
如來不見有諸法， 亦復不見修法者， 大聖所說修習念， 彼念亦復性自空。
The Tathāgata sees no dharmas, Nor does he see one who practices dharma, The Great Sage taught the practice of mindfulness, Yet that mindfulness too is empty by nature.
復說念與法和合， 欲求解脫應當修， 我等如是知佛法， 今得供養一切智。
Again it's taught that mindfulness and dharmas unite, Those seeking liberation should practice this, Thus do we understand the Buddha's dharma, Now making offerings to the All-Knowing One.
念處一尚不可得， 何況而復有三四， 所謂於彼念住處， 彼諸念處皆悉無。
When even one foundation of mindfulness cannot be found, How much less could there be three or four, Regarding those places where mindfulness dwells, All those foundations of mindfulness are non-existent.
是故真求不可得， 畢竟無受苦樂者， 我等如是知聖教， 今得供養佛世尊。
Therefore true seeking cannot be found, Ultimately there is no experiencer of pleasure or pain, Thus do we understand the holy teaching, Now making offerings to the World-Honored Buddha.
牟尼所說四正勤， 若有比丘專修習， 斯即能為解脫路， 當得出於生死海。
The Muni taught the four right efforts, If any bhikṣu diligently practices them, This becomes the path to liberation, They will emerge from the ocean of birth and death.
而無解脫無縛者， 無佛無教及菩提， 然復不壞假名用， 是故我今供大聖。
There is neither liberation nor one who is bound, No Buddha, no teaching, and no enlightenment, Yet conventional designations are not destroyed - Therefore I now make offerings to the Great Sage.
佛說四種如意足， 勝妙安隱解脫道， 寂靜諸根眾生輩， 修行此道得涅槃。
The Buddha taught the four bases of spiritual power, The excellent, peaceful path of liberation. Beings with peaceful faculties Practice this path and attain nirvana.
如意及足修行者， 真實觀察不可得， 而非斷絕示有作， 智慧境界不可見。
Those who practice the bases of spiritual power, When truly examined, cannot be found, Yet this does not negate conventional activity, Though wisdom's realm cannot be seen.
如是世尊教法中， 我等於此皆悉知， 其心清淨無垢穢， 皆得遠離諸疑惑。
In the World-Honored One's teaching thus, We all fully understand this, Our minds pure and unstained, All doubts have been dispelled.
以斯即為上供養， 供養堪受勝供者， 是故妙智無倫匹， 我今悉得修供養。
This is the supreme offering, Making offerings to the One Worthy of Offerings, Therefore the wondrous wisdom has no equal, Now I am able to make offerings.
世間解者說五根， 出世能趣解脫道， 慎莫放逸常勤修， 是為趣向涅槃路。
The World-Knower speaks of the five faculties, The transcendent path leading to liberation, Be careful not to be heedless, always practice diligently, This is the path leading to nirvana.
無根及以修根者， 亦無解脫及脫者， 我等於此悉無疑， 是故今得供養佛。
There are no faculties and none who cultivate them, No liberation and none who are liberated, We have no doubts about this, Therefore now we make offerings to the Buddha.
導師所說五種力， 非邪能趣涅槃城， 此能盡滅煩惱縛， 令諸縛者得解脫。
The Guide speaks of the five powers, Not wrong, they lead to the city of nirvana, These can completely extinguish affliction's bonds, Allowing the bound to gain liberation.
彼諸力體性自空， 煩惱及佛皆亦無， 我等於此無疑慮， 是故今得供如來。
Those powers are empty in their nature, Both afflictions and Buddha are also non-existent, We have no doubts about this, Therefore now we make offerings to the Tathāgata.
大仙所說七種善， 菩提分法最勝道， 能解一切眾生縛， 趣向涅槃大正路。
The Great Sage speaks of the seven factors of enlightenment, The supreme path of enlightenment factors, Able to release all beings' bonds, Leading toward nirvana's great true path.
無有繫縛及解脫， 亦無受縛得脫者， 我等於斯無疑惑， 是故今得供養佛。
There is neither bondage nor liberation, Nor one who is bound or gains release, We have no doubts about this, Therefore now we make offerings to the Buddha.
世尊說此八正路， 顯示一切諸群生， 是諸煩惱苦之本， 修學聖道能斷除。
The World-Honored One teaches this eightfold path, Revealing it to all beings, These afflictions are the root of suffering, Learning the noble path can cut them off.
斯等二法離對治， 所謂聖路及煩惱， 諸天於此悉無疑， 故今供養應供者。
These two dharmas transcend opposition, Namely the noble path and afflictions, The devas have no doubts about this, Therefore now make offerings to the Worthy One.
修奢摩他及舍那， 斯道能盡諸苦邊， 令受諸苦習氣垢， 世尊曠劫已蕩除。
Practicing śamatha and vipaśyanā, This path can end all suffering, The habitual tendencies of suffering and defilement, The World-Honored One has long ago eliminated.
奢摩他及舍那果， 是等一切皆悉空， 天眾於此離疑網， 是故我等今供養。
The fruits of śamatha and vipaśyanā, All these are completely empty. The devas are free from the net of doubt about this, Therefore we now make offerings.
佛說不淨治貪欲， 慈心對治於瞋恚， 毘婆舍那癡對治， 如來顯示諸眾生。
The Buddha taught impurity to cure greed, Loving-kindness to cure hatred, Vipaśyanā to cure delusion - Thus the Tathāgata shows beings.
斯皆無作無暫停， 是故無垢亦無淨， 我等於是悉無疑， 常樂供養大導師。
These are without action and without pause, Therefore there is neither stain nor purity. We have no doubts about this, And always delight in making offerings to the Great Guide.
如來所說十不善， 斯等名之為業道， 殺生偷盜及邪淫， 妄語兩舌與惡口，
The ten unwholesome acts that the Tathāgata spoke of, These are called the paths of karma: Killing, stealing, and sexual misconduct, False speech, divisive speech, and harsh words,
綺語貪欲及瞋恚， 最後第十名邪見， 佛說此等為不善， 是諸眾生惡業道。
Idle speech, greed, and hatred, The tenth is called wrong view. The Buddha taught these as unwholesome, These are beings' paths of evil karma.
既無眾生亦無害， 自餘九業亦如是， 無有對治諸善惡， 以彼自性空寂故。
Since there are no beings and no harm, The other nine actions are also thus. There is no antidote for good and evil, Because their nature is inherently empty.
然復非無十力教， 以其不壞法體性， 我於佛慧亦不疑， 是故今供無上智。
Yet the teaching of the Ten Powers is not non-existent, As it does not destroy the nature of dharmas. I have no doubts about the Buddha's wisdom, Therefore now I make offerings to the Supreme Wisdom.
若有修此如來法， 是人即為真佛子， 彼人處處皆受樂， 恒常遠離諸苦惱。
If anyone practices this Tathāgata's dharma, That person is a true child of the Buddha. Such a person experiences joy everywhere, Always free from all suffering.
如是善逝勝智慧， 安隱引導諸群生， 我等於此離疑心， 今悉供養應供者。」
Such is the Well-Gone One's supreme wisdom, Peacefully guiding all beings. We are free from doubt about this, Now we all make offerings to the Worthy One."
爾時遍淨諸天偈讚佛已，咸皆默然却住一面。爾時世尊見彼天眾默然而住，及知彼天深信心已而現微笑。爾時慧命馬勝以偈問曰：
After the Śuddhāvāsa devas had praised the Buddha with verses, they all became silent and stood to one side. At that time, the World-Honored One, seeing the assembly of devas standing in silence and knowing their deep faith, displayed a subtle smile. Then the Venerable Horse-Victory (Aśvajit) asked in verse:
今佛世尊最勝智， 為利世間現微笑， 十力世雄超一切， 而能化伏諸大眾。
Now the World-Honored One of supreme wisdom, For benefiting the world displays a smile, The Ten-Powered Hero surpasses all, And can transform and subdue the great assembly.
善解諸法大導師， 所現微笑非無因， 心無所乏世間解， 唯願解說微笑義。
Great Guide who well understands all dharmas, The displayed smile is not without cause, Mind lacking nothing, Understanding of the World, Please explain the meaning of this smile.
此諸大眾皆一心， 無其亂想住正念， 喜心瞻仰功德山， 唯樂聽聞恭敬住。
This great assembly all with one mind, Without confused thoughts, abiding in right mindfulness, With joyful hearts gazing at the Mountain of Merit, Only delighting to listen, dwelling in reverence.
於佛自在大論師， 若得聞說必欣喜， 善解諸法決定智， 當得作佛導群生。
Before the Buddha, the self-mastered Great Teacher, If they hear his teaching they will surely rejoice, Well understanding dharmas with definitive wisdom, They will become Buddhas guiding sentient beings.
若人於佛生淨信， 必成大智世間最， 測知微妙甘露句， 是人能觀於十方。
Those who generate pure faith in the Buddha Will surely become supreme in wisdom in the world, Fathoming subtle nectar-like phrases, Such ones can observe the ten directions.
誰於未來世劫中， 當得作佛愍世間？ 微妙言辭大導師， 唯願說彼令眾喜。
Who in future world-ages Will become Buddhas compassionate to the world? Great Guide of wondrous speech, Please speak of them to make the assembly rejoice.
若於聖雄沙門所， 生其敬信尊重心， 亦住正法生信慧， 一切諸魔不能動。
Those who before the Noble Hero, the Śramaṇa, Generate reverent faith and respectful minds, Also dwelling in right dharma generating faith and wisdom, Cannot be moved by any māras.
若能生信得決定， 即是佛子從心生， 唯願世尊演說彼， 以是大眾得除疑。
Those who can generate faith and attain certainty Are Buddha's children born from mind, May the World-Honored One explain of them, So the great assembly may have doubts removed.
若有於其眾生所， 慈心普覆遍世間， 智慧堅固當成佛， 便得安住一切智。
If there are those who toward beings Have compassionate minds universally covering the world, With firm wisdom they will become Buddhas, And attain dwelling in all-knowing wisdom.
百福莊嚴無上士， 唯願開演除疑網， 誰欲受持世尊法， 如來為其現微笑？
Supreme One adorned with hundred merits, Please explain and remove the net of doubts, Who wishes to uphold the World-Honored One's dharma, For whom does the Tathāgata display his smile?
願得聞佛善巧說， 具八功德微妙音， 先自得趣於善道， 後能引導諸群生。
May we hear the Buddha's skillful teaching, Voice of wondrous qualities complete with eight excellences, First attaining progress on the good path themselves, Later able to guide all beings.
如是善逝微妙法， 佛子得住於彼中， 世尊佛種不斷絕， 必得久住於世間。」
Such subtle dharma of the Well-Gone One, Buddha's children can dwell therein, World-Honored One's Buddha-lineage unbroken, Will surely long abide in the world."
爾時世尊即以偈答慧命馬勝言：
At that time, the World-Honored One replied to Venerable Aśvajit in verse:
馬勝汝今問笑光， 我為利益諸世間， 汝獲福德稱其心， 斯福無量不可盡。
Aśvajit, you now ask about the light of my smile, For benefiting all worlds, You gain merit according to your heart, This merit is immeasurable and inexhaustible.
妙士乃能應時問， 以是大利諸眾生， 汝及一切大眾等， 欣喜一心聽我說。
Excellent one, you are able to ask at the right time, This greatly benefits all beings, You and all the great assembly, Listen joyfully with one mind to what I say.
斯等遍淨諸天眾， 於我法中悉無疑， 一切欣喜淨信心， 以偈讚頌我功德。
These Śuddhāvāsa devas, Have no doubts in my Dharma, All with joyful pure faithful hearts, Praise my merits in verse.
此天曾於過去世， 供養千億那由佛， 亦於彼佛問斯義， 一切法中得無疑。
These devas in past lives Made offerings to billions of nayutas of Buddhas, Also asked these meanings from those Buddhas, And gained freedom from doubt about all dharmas.
由彼往昔因緣故， 今以偈頌讚歎我， 亦復淨心當讚歎， 賢劫一切諸如來。
Due to those past causes and conditions, Now they praise me in verse, And with pure minds will also praise All the Tathāgatas of the Bhadra kalpa.
當於優波羅劫中， 成佛大力那羅延， 教化不思那由眾， 引導入於涅槃城。
In the Utpala kalpa, They will become Buddhas with the great strength of Nārāyaṇa, Teaching inconceivable nayutas of beings, Leading them to enter the city of nirvana.
彼諸大仙成佛時， 所得名稱甚微妙， 我今為汝說彼佛， 一心寂靜善諦聽。
When these great sages become Buddhas, Their names will be most wondrous, I will now tell you of these Buddhas, Listen quietly with focused mind.
同其劫中悉作佛， 號曰法幢等正覺， 咸皆救度不思議， 那由他眾入涅槃。
All becoming Buddhas in that same kalpa, Named 'Dharma Banner' Perfect Enlightened Ones, All saving inconceivable Nayutas of beings into nirvana.
彼諸如來滅度已， 焚身廣布諸舍利， 以此舍利皆起塔， 遍滿佛剎如散花。
After those Tathāgatas pass into nirvana, Their cremated bodies will spread relics widely, With these relics stupas will be built, Filling Buddha-lands like scattered flowers.
爾時一切佛舍利， 各各皆悉廣流布， 彼佛一一涅槃後， 咸皆饒益於世間。
At that time all the Buddha relics, Will each be widely distributed, After each Buddha's nirvana, All benefiting the world.
不思那由眾生輩， 供養彼佛舍利已， 當得甘露妙涅槃， 三世諸佛之所讚。
Inconceivable nayutas of beings, Having made offerings to those Buddha relics, Will attain the sweet dew of wondrous nirvana, Praised by the Buddhas of the three times.
若有稱彼諸佛名， 所獲微妙勝善根， 當得成就有學道， 值佛轉獲殊勝果。
If any recite those Buddhas' names, They will gain wondrous supreme roots of goodness, Will accomplish the path of learning, Meeting Buddhas and gaining excellent fruits.
猶如無量難思眾， 皆於我所種善根， 欣喜信樂清淨心， 當得值遇彌勒佛。
Just like inconceivable multitudes, All planting roots of goodness with me, With joyful faithful pure minds, Will meet Buddha Maitreya.
如是彼佛聲聞眾， 從佛復至諸佛所， 常得值佛入眾會， 皆由供養彼舍利。」
Thus those Buddhas' śrāvaka assemblies, Going from Buddha to various Buddhas, Always meeting Buddhas and entering assemblies, All due to making offerings to those relics."
得聞如斯佛語已， 一切大眾生希有， 勝妙功德有威神， 遍淨諸天清信士，
Having heard such words from the Buddha, The entire assembly felt wonder arise, At the excellent merits and spiritual power, The pure-faithed Śuddhāvāsa devas
及諸大眾普欣喜， 悉皆流注向菩提， 得知如來大勢力， 咸各頂禮世尊足。
And all the assembly universally rejoiced, All flowing toward bodhi, Understanding the Tathāgata's great power, Each bowing their heads to the World-Honored One's feet.