菩薩見實會第十六之九廣果天授記品第二十二
Chapter Twenty-Two: The Devas of the Br̥hatphala Heaven Prediction of Enlightenment
爾時八億廣果諸天，見諸阿修羅、伽樓羅、龍及龍女、鳩槃茶、乾闥婆、夜叉、緊那羅、摩睺羅伽、訶羅伽闍天、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵摩天、光音天、遍淨天等供養如來，聞授記已，欣喜踊躍皆得稱心，入一一法門，從一一法門見無量法門，於一切法門得無量辯、不斷辯、相應辯、解脫辯、無著辯、無礙辯、微細辯、甚深辯、種種辯、美妙辯、相續辯。於諸辯才皆悉知已，於如來所敬信尊重而作是言：「世尊！有陀羅尼名無量門，若有菩薩修集是陀羅尼者，當知得彼不斷辯等，於一切境界中心不迷惑。是諸境界無有一法非陀羅尼，是菩薩摩訶薩得是陀羅尼時，於諸法中悉得陀羅尼解辯才無礙。若菩薩住是無量法門陀羅尼時，於五陰入、十二入入、十八界入，於諸根入、四諦入、十二因緣入，於眾生入及非眾生入，於有入非有入，於取相入非取相入，於依入非依入，於空入，於我入，於相入非相入，於願入非願入，於有為入無為入，如是一切處得不壞辯才。是菩薩於陰入中得陀羅尼，所謂色陰者即非成就。何以故？無有少色法得成就者。何以故？地地界性非成就。如是水火風界性亦非成就。何以故？地性離故，若法無體性是名非成就。如是水火風性自離故，以法無體性是故非成就。如是色非成就，以非成就故不可說名過去現在及以未來。何以故？色非有法故，是故不可得。若色不生者即是不滅，以不生滅故即不可說。復有如是說，所有過去色現在未來色，此等和合名為色陰，其色體性亦不可得，何有過去現在未來？是故色陰非是可說。受想行識亦復如是，是故陰入即是陀羅尼入。以陀羅尼入故，陰不可得。以陰不可得故，陀羅尼亦不可得。以陀羅尼入不可得，唯是但名但用但假，但是世俗，但是言說，但是施設，非陰非色亦非色入，亦非陀羅尼體性可得。何以故？所謂陰等非是作法，以非作法故無有積聚，以積聚故得名為陰。譬如世間多物積聚，假名城屋舍宅殿堂、重閣樓闕窓牖欄楯、城壁女牆却敵寮孔，周迴具足名之為城。彼色性即不可得無有積聚，以無積聚故即便無色亦無色陰。受想行識亦復如是，性不可得無有積聚，以無積聚故即便無識亦無識陰。彼諸陰入應如是知。
At that time, eight billion devas of Br̥hatphala heaven saw various asuras, garuḍas, nāgas and nāga maidens, kumbhāṇḍas, gandharvas, yakṣas, kinnaras, mahoragas, the devas of the Four Heavenly Kings, the Thirty-Three Heavens, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, Paranirmitavaśavartin Heaven, Brahma Heaven, Ābhāsvara Heaven, and Śubhakr̥tsna Heaven making offerings to the Tathāgata. Having heard their predictions, they were filled with joy and delight, their wishes fulfilled.
They entered each dharma door, and from each dharma door saw countless dharma doors. In all dharma doors they attained boundless eloquence, uninterrupted eloquence, appropriate eloquence, liberated eloquence, unattached eloquence, unobstructed eloquence, subtle eloquence, profound eloquence, various types of eloquence, wonderful eloquence, and continuous eloquence.
Having mastered all these types of eloquence, they respectfully addressed the Tathāgata, saying: "World-Honored One! There is a dhāraṇī called 'Infinite Gates.' If a bodhisattva cultivates this dhāraṇī, they will attain uninterrupted eloquence and their minds will not be confused in any realm. All these realms are nothing but dhāraṇī. When bodhisattva mahāsattvas attain this dhāraṇī, they gain unobstructed eloquence and understanding in all dharmas.
When bodhisattvas dwell in this dhāraṇī of infinite dharma gates, they gain unbreakable eloquence regarding the five aggregates, twelve sense bases, eighteen elements, various faculties, Four Noble Truths, twelve links of dependent origination, beings and non-beings, existence and non-existence, grasping characteristics and non-grasping, dependence and non-dependence, emptiness, self, characteristics and non-characteristics, vows and non-vows, conditioned and unconditioned states.
When these bodhisattvas attain the dhāraṇī regarding the aggregates, they understand that the form aggregate is not established. Why? Because no form dharma can be established. Why? Because the nature of earth element is not established. Similarly, the nature of water, fire, and wind elements are not established. Why? Because the nature of earth is empty, and what has no inherent nature is called unestablished. Similarly, because water, fire and wind are naturally empty, having no inherent nature, they are unestablished.
Thus form is not established, and being unestablished it cannot be said to exist in past, present or future. Why? Because form is not a real dharma, therefore it cannot be attained. If form does not arise, it does not cease, and being neither arising nor ceasing, it cannot be spoken of. Furthermore, the forms of past, present and future, when combined are called the form aggregate, but the nature of form cannot be attained - how then can past, present and future exist? Therefore the form aggregate cannot be spoken of.
The same applies to feeling, perception, formations and consciousness. Therefore the aggregates are nothing but dhāraṇī gates. Because they are dhāraṇī gates, the aggregates cannot be attained. Because the aggregates cannot be attained, even the dhāraṇī cannot be attained. Because the dhāraṇī gates cannot be attained, they are merely names, merely conventional designations, merely expressions, merely imputations - neither aggregates nor form nor form bases, nor can the nature of dhāraṇī be attained.
Why? Because the aggregates are not created things. Being uncreated, there is no accumulation, yet due to accumulation they are called aggregates. Just as in the world, many things accumulated together are conventionally called a city with its buildings, houses, palaces, multi-storied towers, windows, railings, walls, battlements and watch-holes - when complete it is named a city. The nature of form cannot be attained and has no accumulation. Having no accumulation, there is neither form nor form aggregate.
The same applies to feeling, perception, formations and consciousness - their nature cannot be attained and they have no accumulation. Having no accumulation, there is neither consciousness nor consciousness aggregate. This is how the aggregates should be understood.
「彼眼入者是誰入？謂苦入。何者是眼？謂清淨四大所造色名為眼。何等是四大？謂清淨地界水火風界。彼淨地界性自離故，以法體不可得，彼即非成就。如是清淨水火風界體性自離，以法體不可得，彼即非成就。如是眼入非成就，是故不可說言過去現在未來。何以故？眼入非物。以非物故不生不滅，若不生滅者即是不可說。如是眼不生滅，入亦不生滅，以不生滅故即是不可說。應當如是知。唯是但名但用但假，但是世俗，但是言說。彼名名體亦離自性。何以故？無有一法得名為眼、名為入、名為苦。以名不可得，是故眼入亦不可得，以眼不可得即是陀羅尼入。是陀羅尼入亦不可得。何以故？性自離故，但名但用但假施設世俗言說。如是以眼入入得陀羅尼，得陀羅尼已便得辯才。當知耳鼻舌身意色聲香味觸法亦皆如是。
Who enters through the eye-sense base? It is suffering that enters. What is the eye? The eye is called form made of the four pure elements. What are the four elements? They are the pure elements of earth, water, fire, and wind. Because the nature of the pure earth element is inherently empty, its essential nature cannot be obtained, therefore it is not established. Similarly, the essential natures of the pure water, fire and wind elements are inherently empty, and because their essential natures cannot be obtained, they are not established.
Therefore the eye-sense base is not established, and thus cannot be said to exist in past, present or future. Why? Because the eye-sense base is not a real thing. Being unreal, it neither arises nor ceases, and what neither arises nor ceases cannot be spoken of. Thus the eye neither arises nor ceases, and the sense base neither arises nor ceases - being without arising and ceasing, it cannot be spoken of. This is how it should be understood.
It is merely name, merely conventional usage, merely provisional designation, merely worldly convention, merely verbal expression. Even these names and designations lack inherent nature. Why? Because there is no single dharma that can be called 'eye', called 'sense base', or called 'suffering'. Because names cannot be obtained, therefore the eye-sense base cannot be obtained. Because the eye cannot be obtained, it is the entrance to dhāraṇī. This entrance to dhāraṇī also cannot be obtained. Why? Because its nature is inherently empty - it is merely name, merely usage, merely conventional designation and worldly expression.
Thus by entering through the eye-sense base one attains dhāraṇī, and having attained dhāraṇī one gains eloquence. Know that the same applies to the ear, nose, tongue, body, mind, form, sound, smell, taste, touch and mental objects.
「於彼界入得陀羅尼眼，眼體不可得、界體不可得。何以故？眼離眼性故、界離界性故。以法體不可得，彼即非物。以非物故即非成就，非成就者不生不滅，以不生滅故彼即非過去非現在非未來，但名但用但假，但世俗，但言說，但施設。彼名離名自性乃至施設，亦離施設自性。若法無自性不可得者即是非物，以非物故即非成就，非成就者即非生滅，以不生滅故彼即非過去非現在非未來。若於三世所不攝者，彼名即非相亦非想、非用、非假、非有為、非可說、非來非去、非可為他說、非可顯示、非可知非可識、非黑非白，非窟宅離窟宅故，非至非可至故，非得非可得故，非證非可證故，非凡夫亦非凡夫地，非聲聞亦非聲聞地，非緣覺亦非緣覺地，非菩薩亦非菩薩地，非佛亦非佛地，非地亦非非地。此即是真如、不異如、非非如，寂滅無相，但用但假。謂如來者，但世俗故說名如來，非第一義有如來也。何以故？彼法不可得，故無如來。於彼界入，應當入如是眼耳鼻舌身意界法界意識界。如是一切餘界亦應知，應當如是廣入法界。
When entering into those realms, one attains the dhāraṇī eye, yet neither the eye's essence nor the realm's essence can be attained. Why? Because the eye is separate from the eye's nature, and the realm is separate from the realm's nature. Since the dharma essence cannot be attained, it is not a thing. Being not a thing, it is not established. What is not established neither arises nor ceases. Being neither arising nor ceasing, it is neither past, present, nor future - it is merely name, merely function, merely provisional, merely conventional, merely verbal expression, merely designation.
The name itself is separate from the nature of names up to designations, and is also separate from the nature of designations. If a dharma lacks inherent nature and cannot be attained, it is not a thing. Being not a thing, it is not established. What is not established neither arises nor ceases. Being neither arising nor ceasing, it is neither past, present, nor future.
That which is not contained within the three times is neither mark nor conception, neither function nor provisional, neither conditioned nor expressible, neither coming nor going, neither explicable to others nor demonstrable, neither knowable nor cognizable, neither black nor white. It is neither cave-dwelling due to being separate from cave-dwellings, neither reaching nor reachable, neither attaining nor attainable, neither realizing nor realizable. It is neither ordinary person nor the stage of ordinary persons, neither śrāvaka nor the stage of śrāvakas, neither pratyekabuddha nor the stage of pratyekabuddhas, neither bodhisattva nor the stage of bodhisattvas, neither buddha nor the stage of buddhas, neither stage nor non-stage.
This is true suchness - neither different from suchness nor non-suchness, quiescent and markless, merely function and provisional. The Tathāgata is merely conventionally called "Tathāgata," there is no Tathāgata in the ultimate sense. Why? Because that dharma cannot be attained, therefore there is no Tathāgata.
Regarding entering those realms, one should enter thus into the realms of eye, ear, nose, tongue, body, mind, dharmas, and mind-consciousness. All other realms should be known in this way - one should broadly enter the dharma realm thus.
「世尊！彼法界說言陰時，而不壞彼法界本性。說言入時、說言界時、說言四諦時、說言十二因緣時，亦不壞本法界體性。彼法界隨所說處，一切諸法建立名字，皆不壞彼法界體性。世尊！譬如地界隨其所在作異名字，而不壞彼本地界性。世尊！如是法界隨其所在作異名字，亦復不壞法界本性。如是水火風界亦復如是。世尊！譬如虛空隨其所在差別異用，而不壞彼虛空體性。世尊！如是法界隨其所在差別名用，而不壞彼法界體性。世尊！入諸根時即是入法界。言諸根者，所謂眼根耳根鼻根舌根身根意根、男根女根命根、樂根苦根喜根憂根捨根、信根精進根念根定根慧根、未知欲知根、知根知己根。彼眼眼體不可得根，根體不可得。何以故？是眼離眼自性故。以法無體性彼即非物，以非物故即非成就，非成就者彼即不生，若不生者即是不滅，以不生滅故不可說言彼是過去現在未來。若於三世中不生滅者，彼即非眼亦非眼根，云何有用？應如是知。世尊！譬如空拳虛誑無物，但有名字乃至言說，於第一義中空拳亦無。如是眼及眼根，猶如空拳，虛妄非實而現虛相誑惑凡夫，但有名字乃至言說。於第一義，眼及眼根俱不可得。如是世尊得一切智已，為度眾生故說名為根。彼等諸根於第一義，性自離故根體皆空。其法體空者用亦虛妄，非有非實誑惑凡愚，離自性故不生不滅，不生滅者不得說言彼是過去現在未來。若於三世中無者彼即無名無相，非可說非可為他說、非生非可生、非已知非當知、非已聞非當聞、非識非可識、非已證非當證、非已得非當得、非已見非當見、非已到非當到。何以故？彼非有故。世尊！譬如有人於其夢中受樂喜笑囈語遊戲。是人爾時從寐寤已，憶念夢中受樂遊戲，念已求之不見不得。何以故？彼人夢中受樂喜笑囈語遊戲尚自無實，何況寤時若見若得，無有是處。世尊！如是諸根猶如夢中受樂遊戲實不可得。如是一切諸法體性亦不可得，以不可得故不可說言彼是過去現在未來。若於三世中不可得者，彼即不可說。一切諸根當如是知。
"World-Honored One! When speaking of the dharma-realm in terms of aggregates, it does not destroy the original nature of the dharma-realm. When speaking of sense bases, elements, Four Noble Truths, and twelve links of dependent origination, it also does not destroy the fundamental nature of the dharma-realm. Wherever the dharma-realm is spoken of, all dharmas establish names, yet none destroy the nature of the dharma-realm. World-Honored One! Just as the earth element may have different names according to where it is, yet does not destroy the original nature of the earth element. Similarly, the dharma-realm may have different names according to where it is, yet does not destroy the nature of the dharma-realm. The same applies to water, fire, and wind elements.
World-Honored One! Just as space may have different functions according to location, yet does not destroy the essential nature of space. Similarly, the dharma-realm may have different names and functions according to location, yet does not destroy the essential nature of the dharma-realm. World-Honored One! To enter the various faculties is to enter the dharma-realm. These faculties are: eye, ear, nose, tongue, body, mind, male, female, life, pleasure, pain, joy, sorrow, equanimity, faith, diligence, mindfulness, concentration, wisdom, desire-to-know, knowing, and self-knowing faculties.
The eye and its essence cannot be obtained, and the essence of the faculty cannot be obtained. Why? Because the eye is separate from the eye's own nature. Since dharmas have no inherent nature, they are not things. Being not things, they are not established. What is not established is not born. What is not born does not cease. Being neither born nor ceasing, they cannot be said to exist in past, present or future. If something neither arises nor ceases in the three times, it is neither eye nor eye faculty - how can it have function? This is how it should be understood.
World-Honored One! It is like an empty fist that deceives by having nothing within it - it is merely a name and expression. In ultimate truth, even the empty fist does not exist. Similarly, the eye and eye faculty are like an empty fist - unreal appearances that delude ordinary beings, merely names and expressions. In ultimate truth, both eye and eye faculty cannot be obtained. Thus the World-Honored One, having attained all-knowing wisdom, speaks of faculties for the sake of liberating beings. These faculties, in ultimate truth, are empty of nature because they are inherently separate. What is empty of essence has only illusory function - neither existent nor real, deluding the foolish.
Being separate from inherent nature, they neither arise nor cease. What neither arises nor ceases cannot be said to exist in past, present or future. What does not exist in the three times has no name and no characteristics. It cannot be spoken of or explained to others, cannot be born or give birth, cannot be known now or in the future, cannot be heard now or in the future, cannot be cognized or made cognizable, cannot be realized now or in the future, cannot be attained now or in the future, cannot be seen now or in the future, cannot be reached now or in the future. Why? Because they do not exist.
World-Honored One! It is like someone experiencing pleasure, laughter, speech and play in a dream. When that person awakens and recalls the pleasurable activities from the dream, upon reflection they cannot be found or obtained. Why? If even the pleasure, laughter, speech and play experienced in the dream were unreal, how much more so would they be impossible to see or obtain when awake. World-Honored One! Similarly, all faculties are like pleasurable activities in a dream - they cannot truly be obtained. Thus the essential nature of all dharmas cannot be obtained. Being unobtainable, they cannot be said to exist in past, present or future. What cannot be found in the three times cannot be spoken of. All faculties should be understood in this way.
「世尊！若入法界即入一切法，入一切法即是入法界。世尊！入四諦法即是入法界。何等為四？謂苦集滅道。世尊亦說一切諸法皆悉是空，非眾生、非命、非福伽羅、非想非相。我等於此法中無有疑慮。世尊！以無眾生故亦復無苦。何以故？眾生無處苦諦亦無，以無苦故集諦亦無。何以故？無如是因而無果者。
"World-Honored One! To enter the dharma-realm is to enter all dharmas, and to enter all dharmas is to enter the dharma-realm. World-Honored One! To enter the Four Noble Truths is to enter the dharma-realm. What are the four? They are suffering, origination, cessation, and the path. The World-Honored One has also taught that all dharmas are empty - there is no being, no life, no pudgala, no conception, no characteristics. We have no doubts about this teaching. World-Honored One! Because there is no being, there is also no suffering. Why? Where there is no being, there is no truth of suffering. Because there is no suffering, there is no truth of origination. Why? Because there cannot be such a cause without an effect.
「世尊！以無集故滅諦亦無。何以故？無集諦故亦無斷集，以無滅故道諦亦無。何以故？無有是道不斷集者。
World-Honored One! Because there is no origination, there is also no truth of cessation. Why? Because without the truth of origination, there can be no cutting off of origination. Because there is no cessation, there is also no truth of the path. Why? Because there cannot be a path that does not cut off origination."
「世尊！道果者謂是滅諦。彼煩惱不可得斷，煩惱滅亦不可得。以滅不可得故道亦不可得，無有如是道而無其果。此四聖諦但是分別虛妄非有。以非有故，不可說言過去現在及以未來。若於三世中不可得者，彼即非生非滅、非相非想、非設非可設、非示非可示、非顯非可顯、非語言非可語言、非言辭非可言詞、非說非可說、非見非可見、非知非可知、非識非可識、非測非可測、非達非可達、非到非可到、非得非可得、非聞非可聞、非見非可見、非對非可對、非證非可證、非白非黑、非明非暗、非去非來、非淺非深、非清非濁、非畏非安、非縛非解、非憎非愛、非煩惱非清淨、非智非非智、非路非非路、非壞非非壞、非攝受非非攝受、非生死非非生死、非可得非不可得、非眾生非非眾生、非命非非命、非壽者非非壽者、非我非非我、非物非非物、非空非不空、非相非非相、非願非不願、非依非不依、非有為非無為、非斷非常、非邪非正、非實非妄、非妄想非非妄想、非處非非處、非宅非非宅、非知非不知、非捨非修、非生死非涅槃、非覺非不覺、非凡夫境界、非聲聞境界、非緣覺境界、非菩薩境界、非佛境界、非境界非非境界、非作非不作。如是入諦即是入法界，入法界已即得陀羅尼，得陀羅尼已即得辯才。
"World-Honored One! The fruit of the path refers to the truth of cessation. Neither can afflictions be cut off, nor can the cessation of afflictions be attained. Because cessation cannot be attained, the path also cannot be attained - there is no such path without its fruit. These Four Noble Truths are merely conceptual discriminations and not real. Being unreal, they cannot be said to exist in past, present, or future. What cannot be found in the three times is neither arising nor ceasing, neither mark nor conception, neither established nor establishable, neither demonstrable nor demonstrating, neither manifest nor manifestable, neither expressible in speech nor speakable, neither words nor utterable, neither sayable nor unsayable, neither visible nor seeable, neither knowable nor cognizable, neither consciousness nor cognizable by consciousness, neither measurable nor immeasurable, neither reachable nor unreachable, neither attainable nor unattainable, neither hearable nor unhearable, neither seeable nor unseeable, neither confrontable nor unconfrontable, neither realizable nor unrealizable, neither white nor black, neither bright nor dark, neither coming nor going, neither shallow nor deep, neither clear nor turbid, neither fearful nor peaceful, neither bound nor free, neither hatred nor love, neither affliction nor purity, neither wisdom nor non-wisdom, neither path nor non-path, neither destructible nor indestructible, neither grasped nor ungrasped, neither birth-and-death nor non-birth-and-death, neither attainable nor unattainable, neither being nor non-being, neither life nor non-life, neither lifespan nor non-lifespan, neither self nor non-self, neither thing nor non-thing, neither empty nor non-empty, neither characteristic nor non-characteristic, neither vow nor non-vow, neither dependent nor independent, neither conditioned nor unconditioned, neither permanent nor impermanent, neither wrong nor right, neither real nor unreal, neither conceptual nor non-conceptual, neither place nor non-place, neither abode nor non-abode, neither knowledge nor non-knowledge, neither abandoning nor cultivating, neither birth-and-death nor nirvana, neither awakening nor non-awakening, neither the realm of ordinary beings, nor of śrāvakas, nor of pratyekabuddhas, nor of bodhisattvas, nor of buddhas, neither realm nor non-realm, neither acting nor non-acting. Thus to enter the truths is to enter the dharma-realm. Having entered the dharma-realm, one attains dhāraṇī, and having attained dhāraṇī, one attains eloquence.”
「入十二因緣即是入法界，無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣渴愛，渴愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，是眾苦大聚。如是無明滅則行滅，乃至憂悲苦惱滅眾苦大聚滅。世尊！彼無明無明體不可得。何以故？性自離故。若法無體性彼即非物，以非物故即非成就，非成就者非生非滅，非生滅者即非過去非現在非未來。若於三世中不可得者，無名無形無相無想亦非差別，唯是但名但假但用，但世俗，但言說，為教化一切凡夫眾生故。彼無明於第一義實不可得，不可得者即非差別用亦不可說。世尊！若是但名乃至但施設，彼即非實，唯是虛妄言說分別覺觀非定，但是戲論。彼無明若無自性者云何能生行？無明無故行亦不生。以不生故，彼即不老不病不死不流轉即不生。何以故？若不生者云何有老？以無老故乃至不生。若不生不死者，即是一切過現未來諸佛菩提，但世俗名字非第一義，所言無明即是菩提。當知諸有支亦復如是。如是入十二因緣，當知即是入於法界。世尊！如來不生，一切諸法亦不生，是故一切法即是如來。如來不滅，一切諸法亦不滅，是故一切法即是如來。世尊！如來無相，一切諸法亦無相，是故一切法即是如來。略而言之，如是無相不可得，非垢非淨非愛非憎，法界不可識亦復不可知。世尊！真如者即是如來。一切諸法即是真如，是故一切法即是如來。世尊！實際者即是如來，一切諸法即是實際，是故一切法即是如來。世尊！隨所法中即有如來，於其法中即有一切法，是故一切法即是如來。世尊！若有人言如來得阿耨多羅三藐三菩提者，彼諸眾生是計著見。何以故？如來不二，菩提亦不二，不二者不能覺寤於不二。世尊！若復有人作如是言：『如來轉於無上法輪。』彼諸眾生是執著見。何以故？如來非進退。世尊！若復有人作如是言：『如來滅度無量眾生。』彼等一切皆是執見。何以故？一切諸法實無眾生，是故無有得滅度者。世尊！若復有人作如是言：『如來利益無量眾生。』彼等一切是取著見。何以故？如來不為利益眾生，亦復不為不利眾生出現於世。世尊！若復有人於未來世作如是言：『如來捨壽。』彼諸眾生皆是執見。何以故？法界無攝受亦無捨故。世尊！若復有人作如是言：『如來入於無餘涅槃界。』彼諸眾生是計著見。何以故？法界非生死亦非涅槃。世尊！若復有人於我所說法能決定知者，彼諸眾生於阿耨多羅三藐三菩提皆不退轉。世尊！假使法界有其變異，是諸善男子善女人能如是信者，必定當覺無上菩提無有變退。」
"To enter the twelve links of dependent origination is to enter the dharma-realm. Ignorance conditions formations, formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions aging-and-death, sorrow, lamentation, suffering and distress - this is the great mass of suffering. Thus when ignorance ceases, formations cease, up until the cessation of sorrow, lamentation, suffering and distress - the great mass of suffering ceases.
World-Honored One! The essence of ignorance cannot be obtained. Why? Because its nature is inherently separate. If a dharma has no inherent nature, it is not a thing. Not being a thing, it is not established. What is not established neither arises nor ceases. What neither arises nor ceases is neither past, present, nor future. What cannot be found in the three times has no name, no form, no characteristics, no conception, and no distinctions - it is merely name, merely conventional designation, merely function, merely worldly convention, merely verbal expression, taught only to educate ordinary beings. Ignorance in the ultimate sense cannot truly be obtained. What cannot be obtained has no distinct function and cannot be spoken of.
World-Honored One! If it is merely name up to mere designation, it is not real - it is only false speech, conceptual discrimination and examination, not definitive - merely conceptual proliferation. If ignorance has no inherent nature, how can it produce formations? Because ignorance does not exist, formations also do not arise. Not arising, there is no aging, no sickness, no death, no cycling through existence, no birth. Why? If there is no birth, how can there be aging? Without aging, there is no birth. What neither arises nor dies is the enlightenment of all buddhas past, present and future - merely conventional designation, not ultimate truth. What is called ignorance is itself enlightenment. Know that all the links of existence are also like this. Thus to enter the twelve links of dependent origination is to know one enters the dharma-realm.
World-Honored One! The Tathāgata does not arise, and all dharmas also do not arise, therefore all dharmas are the Tathāgata. The Tathāgata does not cease, and all dharmas also do not cease, therefore all dharmas are the Tathāgata. World-Honored One! The Tathāgata has no characteristics, and all dharmas also have no characteristics, therefore all dharmas are the Tathāgata. In brief, such characteristiclessness cannot be obtained - neither defiled nor pure, neither love nor hate - the dharma-realm cannot be cognized or known.
World-Honored One! True suchness is the Tathāgata. All dharmas are true suchness, therefore all dharmas are the Tathāgata. World-Honored One! The ultimate reality is the Tathāgata, all dharmas are ultimate reality, therefore all dharmas are the Tathāgata. World-Honored One! In whatever dharma there is the Tathāgata, in that dharma there are all dharmas, therefore all dharmas are the Tathāgata.
World-Honored One! If someone says the Tathāgata attains anuttarā-samyak-saṃbodhi, those beings hold a view of attachment. Why? The Tathāgata is non-dual, bodhi is also non-dual - what is non-dual cannot awaken to non-duality. World-Honored One! If someone says, 'The Tathāgata turns the supreme Dharma wheel,' those beings hold a view of attachment. Why? The Tathāgata neither advances nor retreats. World-Honored One! If someone says, 'The Tathāgata liberates countless beings,' all of these are attached views. Why? All dharmas are truly without beings, therefore there are none who attain liberation.
World-Honored One! If someone says, 'The Tathāgata benefits countless beings,' all of these are views of attachment. Why? The Tathāgata does not appear in the world either to benefit or not benefit beings. World-Honored One! If someone in the future says, 'The Tathāgata gives up his life span,' those beings all hold attached views. Why? The dharma-realm neither grasps nor relinquishes. World-Honored One! If someone says, 'The Tathāgata enters parinirvāṇa without remainder,' those beings hold attached views. Why? The dharma-realm is neither saṃsāra nor nirvāṇa.
World-Honored One! If there are those who can definitively know this teaching I have spoken, those beings will not regress from anuttarā-samyak-saṃbodhi. World-Honored One! Even if the dharma-realm were to change, those good men and good women who can believe thus will definitely awaken to supreme bodhi without regression."
爾時八億廣果諸天於世尊所演說自己所證法已，頭面禮足，右繞三匝却住一面，合掌而立，異口同聲以偈讚佛：
At that time, after the eight billion devas of Br̥hatphala heaven had explained their realizations of the Dharma to the World-Honored One, they bowed their heads to his feet, circumambulated him three times clockwise, stood to one side with palms joined, and with one voice praised the Buddha in verse::
敬禮善逝知法者， 那羅延力大導師， 憐愍一切勝牟尼， 方便示現於真實。
Homage to the Well-Gone One who knows the Dharma, The great teacher with the strength of Nārāyaṇa, The supreme muni who has compassion for all, Who skillfully demonstrates the truth.
既自了知一切法， 如實顯示諸世間， 稽首無量功德身， 智慧最勝無上士。
Having understood all dharmas himself, He reveals them as they truly are to all worlds. I bow to the body of limitless merit, The supremely wise, unsurpassed one.
如是真實微妙法， 聖說相應無有異， 世尊無等大醫王， 能令眾生法眼淨。
Such true and subtle Dharma, The sage's teaching is consistent without difference. The World-Honored One, the peerless great king of physicians, Can purify beings' Dharma-eye.
敷演八種真聖路， 為得無上大菩提， 歸敬無量功德身， 智慧最勝無上士。
Expounding the eight true noble paths, For attaining supreme great enlightenment, I take refuge in the body of limitless merit, The supremely wise, unsurpassed one.
顯示菩提正直道， 畢定趣向大涅槃， 獲得無等勝菩提， 寂滅安隱最堅固。
Revealing the straight path to enlightenment, Definitively leading to great nirvana, Attaining unequaled supreme enlightenment, Most firm in quiescence and peace.
度脫多億那由他， 輪迴生死苦眾生， 頂禮無量功德身， 智慧最勝無上士。
Liberating many billions of nayutas Of beings suffering in the cycle of birth and death, I bow my head to the body of limitless merit, The supremely wise, unsurpassed one.
觀察五陰悉空無， 陰體畢竟不可得， 彼陰即體離諸觀， 唯誑愚惑癡眾生。
Observing that the five aggregates are all empty and void, The essence of the aggregates ultimately cannot be obtained, Those aggregates themselves are beyond all observation, Only deluding and confusing ignorant beings.
凡夫於此悉被縛， 猶如獼猴膠所粘， 智者於斯得解脫， 遊行無礙如空風。
Ordinary beings are all bound by this, Like monkeys caught in sticky glue, While the wise gain liberation from this, Moving unobstructed like wind through space.
諸界即體性自空， 一切智人如是說， 彼空亦空無自性， 究竟求之不可得。
All realms are inherently empty in nature, Thus say those of all-knowing wisdom, That emptiness too is empty without inherent nature, Ultimately seeking it, it cannot be found.
凡夫於此皆被縛， 都由不知真實性， 智者觀察得解脫， 於其三界無所著。
Ordinary beings are all bound by this, All because they do not know true reality, The wise observe and gain liberation, Unattached within the three realms.
諸入無體自空寂， 一切智人如是說， 猶如空拳虛非實， 誑惑愚癡眾生輩。
All sense bases are inherently empty and peaceful, Thus say those of all-knowing wisdom, Like an empty fist, unreal and false, Deluding ignorant beings.
凡夫妄起取著心， 皆由於法生疑惑， 墜落生死皆喪壞， 猶如商人沒巨海。
Ordinary beings give rise to deluded attachment, All due to doubts about the dharma, Falling into birth and death, all is lost, Like merchants drowning in the great sea.
彼等諸根性自空， 畢竟推求不可得， 譬如鏡中現面像， 其像無實畢竟空。
All these faculties are inherently empty, Ultimately seeking them they cannot be found, Like reflections of faces in mirrors, Their images unreal, ultimately empty.
凡愚無智於此著， 正由不知真實法， 猶如眾鳥入羅網， 亦如淵中所釣魚。
The foolish and ignorant are attached to this, Because they do not know true dharma, Like birds caught in a net, Or fish hooked in the depths.
眾生無體離生相， 依真求之不可得， 譬如壁上彩畫像， 究竟無實眾生性。
Beings have no essence, separate from marks of birth, Seeking them in truth they cannot be found, Like painted images on a wall, Ultimately without real nature of beings.
凡夫無智而取著， 皆由不知真實義， 智者觀彼得解脫， 猶如卵生出於[穀-禾+卵]。
The ignorant are attached without wisdom, All because they do not know true meaning, The wise observe and gain liberation, Like hatching from an egg.
因緣生法悉無常， 皆悉空寂離攀緣， 譬如夢中所受樂， 非實誑惑癡凡夫。
All dharmas born of causes are impermanent, All empty and peaceful, free from grasping, Like pleasures experienced in dreams, Unreal, deluding foolish ordinary beings.
愚無智慧為彼縛， 由不思量妄分別， 智人觀察得解脫， 猶如飛鳥出籠網。
The foolish without wisdom are bound by this, Due to not reflecting and false discrimination, The wise observe and gain liberation, Like birds flying free from cage and net.
如佛功德不思議， 一切諸法亦如是， 諸法無相如牟尼， 法體寂滅如涅槃。
Like the Buddha's inconceivable merits, All dharmas are also thus, All dharmas are markless like the Muni, Their essence is quiescent like nirvana.
諸法無依如如來， 於其三界不取著， 是故所有成佛者， 皆由得知此義故。
All dharmas are without support like the Tathāgata, Not attached within the three realms, Therefore all who become buddhas Do so by understanding this meaning.
諸法無怖如世尊， 不起自身及他想， 諸法難思如導師， 唯佛能知導群生。
All dharmas are fearless like the World-Honored One, Not giving rise to notions of self and other, All dharmas are inconceivable like the Guide, Only Buddha can know and guide beings.
法無分別如善逝， 非是凡夫心所行， 是諸如來妙境界， 唯佛大聖能了知。
Dharmas are without discrimination like the Well-Gone One, Not within the realm of ordinary minds, This is the wondrous realm of all Tathāgatas, Only the great sage Buddha can fully know.
若有無智作是言， 佛證無等大菩提， 若復有人作是言， 世尊已轉妙法輪。
If those without wisdom say, 'The Buddha attained supreme enlightenment,' Or if someone says, 'The World-Honored One has turned the wondrous Dharma wheel.'
若復有人作是言， 善逝已度那由眾， 彼悉為見之所縛， 皆由不知真實性。
Or if someone says, 'The Well-Gone One has liberated countless beings,' They are all bound by views, All because they do not know true reality.
若人謂佛如是說， 殺害行陰及與命， 若言十力入涅槃， 利益無量眾生已。
If someone claims the Buddha said thus: 'Destroy the aggregates and life,' Or says the Ten-Powered One entered nirvana After benefiting countless beings.
彼人一切皆執見， 入於魔羅之所縛， 不能解知真如法， 以不知故不知佛。
All such people are bound by views, Caught in Māra's bondage, Unable to understand true suchness, Not knowing, they do not know the Buddha.
若有善知是非者， 彼皆能知大導師， 當獲無上功德聚， 成佛憐愍於世間。
Those who can know right from wrong, They all can know the great teacher, They will attain the supreme collection of merits, And become buddhas with compassion for the world.
斯即真如無變易， 一切諸法離疑惑， 人中無上最勝尊， 我等已知如是義。」
This is true suchness without change, All dharmas are free from doubt, The supreme and most excellent one among humans, We have understood this meaning."
如是廣果諸天眾， 咸皆於法得盡知， 對佛導師自演說， 現己內心淨信解。
Thus all the devas of Br̥hatphala heaven Had completely understood the Dharma, And explained before the Buddha teacher Showing their pure inner faith and understanding.
一切欣喜無疑慮， 各自見已當成佛， 此是如來微妙法， 彼即自受導師記。
All were joyful without doubts, Each seeing they would become buddhas, This is the Tathāgata's subtle Dharma, They received their predictions from the teacher.
爾時世尊知廣果諸天深信具足，於佛法中決定無疑，欲令大眾種善根故而現微笑。爾時慧命馬勝以偈問世尊言：
At that time, the World-Honored One, knowing the devas of Br̥hatphala heaven had perfect faith and were free from doubt in the Buddha's Dharma, wished to plant good roots in the great assembly and displayed a smile. At that time, the Venerable Aśvajit asked the World-Honored One in verse:
智慧導師功德山， 非是無因而現笑， 我從善逝親自聞， 世尊現笑必有因。
O wise teacher, mountain of merit, Not without cause did you display this smile, I have heard directly from the Well-Gone One, When the World-Honored One smiles, there must be a reason.
如來示此微笑相， 令眾皆受清涼樂， 天人修羅大導師， 唯願演說笑因緣。
The Tathāgata shows this sign of smiling, Making all beings feel cool delight, Great teacher of devas, humans and asuras, Please explain the cause of your smile.
今見如來從面門， 所現微笑甚清涼， 此諸眾會悉懷疑， 一心瞻仰如來面。
Now seeing from the World-Honored One's face The displayed smile so refreshingly cool, All in this assembly harbor doubts, Single-mindedly gazing at the Tathāgata's face.
大悲最勝人中上， 願說希有微笑因， 世間若得從佛聞， 決定必除疑惑心。
Supreme in great compassion, highest among humans, Please explain the rare cause of your smile, If the world could hear it from the Buddha, Their doubting minds would surely be resolved.
世尊！彼等諸天眾， 咸皆演說自授記， 以何功德獲何果？ 願說成佛神通事。
World-Honored One! All these devas Have each proclaimed their own predictions, Through what merits do they gain what fruits? Please explain their supernatural powers of buddhahood.
開演微妙梵音聲， 唯願普斷諸有疑， 一切大眾聞佛說， 皆悉踊悅甚欣喜。
Please proclaim with wondrous Brahma voice, May you universally dispel all doubts, When all the assembly hears the Buddha speak, They will all leap with great joy and delight.
斯等合掌皆一心， 淨信瞻仰恭敬住， 佛子天眾各思惟， 悕求無上大菩提。
These all stand with palms joined, single-minded, Dwelling in pure faith and reverent gaze, The deva assemblies, children of Buddha, each contemplate, Aspiring to supreme great bodhi.
是諸眾會有疑惑， 唯願如來為除斷， 必當得力知是非， 具足成就一切智。
This assembly harbors doubts, May the Tathāgata please dispel them, They shall surely gain the power to know right from wrong, And fully accomplish all-knowing wisdom.
得聞如來八種音， 天眾靡不皆喜悅， 當得護持如來教， 隨順正法如說行。
Hearing the Tathāgata's eight kinds of voice, All the devas are filled with joy, They will protect and uphold the Tathāgata's teachings, Following the true Dharma as it is taught.
觀察知彼天心已， 無上大智願解說， 以是大眾生欣喜， 於佛法中得信解。
Having observed and known the devas' minds, May the supreme great wisdom explain, Making the great assembly joyful, Gaining faith and understanding in the Buddha's Dharma.
今於導師願得聞， 天眾過去所修行， 若蒙如來解說已， 所願皆悉得滿足。
Now from the teacher we wish to hear About the devas' past practices, If the Tathāgata would explain, All our wishes would be fulfilled.
廣果諸天如法行， 必得成就一切智， 當度世間諸群生， 顯示真如法體性。」
The devas of Br̥hatphala practice according to Dharma, They will surely accomplish all-knowing wisdom, They will liberate all worldly beings, And reveal the true nature of dharmas."
爾時世尊即以偈答慧命馬勝曰：
At that time, the World-Honored One replied in verse to the Venerable Aśvajit:
善哉馬勝汝知時， 今者問我正是宜。 我為廣果諸天輩， 於此大眾現微笑。
Excellent, Aśvajit, you know the right time, Now you ask me what is appropriate. For the sake of the devas of Br̥hatphala, I displayed a smile before this assembly.
今當為汝分別說， 咸皆一心共諦聽， 所現微笑因緣義， 汝及大眾悉得聞。
Now I shall explain this distinctly for you, All listen single-mindedly together, The meaning and causes of this displayed smile, You and the assembly shall all hear.
如來具足一切智， 觀察因緣有三種， 二足德聚正觀已， 而現微笑示世間。
The Tathāgata, complete in all wisdom, Observes three types of causes, Having rightly observed the collection of merits of the Two-legged One, Displays a smile to show the world.
有樂住於涅槃者， 少智微淺願聲聞， 復有樂住默然者， 志求辟支佛菩提。
There are those who delight in dwelling in nirvana, Of shallow wisdom who aspire to be śrāvakas, And there are those who delight in silence, Aspiring to the bodhi of pratyekabuddhas.
復有樂求世導師， 成佛大力那羅延， 我觀彼等深信已， 隨所樂欲而度脫。
And there are those who seek to be world guides, To become buddhas with the great strength of Nārāyaṇa, Having observed their deep faith, I liberate them according to their desires.
為求聲聞示現者， 當知是其最下笑， 應當知我中品笑， 為求辟支而示現。
For those seeking śrāvaka-hood, when I display it, Know this is the lowest smile, Know that my middle-grade smile Is displayed for those seeking pratyekabuddha-hood.
馬勝當知此上笑， 為諸天眾授佛記， 我說此三解笑因， 所謂最下及中上。
Aśvajit, know that this highest smile Is for giving predictions to the devas, I explain these three causes of smiling, Namely the lowest, middle and highest.
善解世間勝導師， 而作微笑現瑞相， 佛知眾生欲三乘， 願樂求證於聖果。
The supreme guide who well understands the world Displays an auspicious sign with his smile, Buddha knows beings' desire for the three vehicles, Their wish to attain the noble fruits.
為求聲聞現笑者， 微笑光明從足沒， 為求辟支所示現， 當知笑光入臍輪。
For those seeking śrāvaka-hood, when he smiles, The light of his smile disappears into his feet, For those seeking pratyekabuddha-hood when displayed, Know that the light enters his navel.
為受無上十力者， 其光從佛頂上入， 馬勝汝今應當知， 微笑因緣有三種。
For those receiving the unsurpassed ten powers, The light enters from the Buddha's crown, Aśvajit, you should now know There are three causes for the smile.
我向所現微笑光， 彼光於我頂上沒， 當知先所現微笑， 悉為無上菩提記。
The light of my smile just now shown, That light disappeared into my crown, Know that the previously shown smile Was all for the prediction of supreme enlightenment.
我今當更為汝說， 微笑復有三種因， 善哉馬勝及大眾， 一心靜意俱諦聽。
Now I shall further explain to you Three more causes of the smile, Excellent, Aśvajit and great assembly, Listen single-mindedly with peaceful minds.
前現微笑為佛者， 其光即從頂上入， 有光少時住身腰， 須臾沒者為辟支。
The earlier smile shown for buddhahood, Its light entered directly from the crown, Some light briefly dwelt at the waist, Quickly disappearing for pratyekabuddhas.
我現微笑放光明， 暫時在於足前住， 斯光隨乘而變現， 當知此為聲聞人。
The smile I display releasing light, Briefly dwelling before the feet, This light transforms according to the vehicle, Know this is for śrāvakas.
今復更說微笑因， 馬勝諦聽有三種， 導師所放諸光明， 出已圍繞於十力。
Now I'll explain more causes of the smile, Aśvajit, listen well to the three types, The light released by the Guide, Having emerged encircles the Ten-Powered One.
其光既出皆踈散， 還復速聚繞身腰， 漸漸轉復更增廣， 亦還右繞於如來。
The light, having emerged, disperses, Then quickly gathers again around the waist, Gradually expanding further and further, Also circumambulating the Tathāgata on the right.
有光初停後廣大， 漸漸右繞於我身， 彼光悉遍世尊形， 與身俱等無有異。
Some light first pauses then grows vast, Gradually circling my body on the right, That light completely pervades the World-Honored One's form, Equal with the body without difference.
其光莊嚴佛身相， 暉赫猶如真金聚， 牟尼所放微笑光， 當知此光記剎土。
The light adorns the Buddha's physical marks, Brilliant like a mass of pure gold, The light of the Muni's smile, Know this light predicts buddha-fields.
有光出已猶如蓋， 於上遍覆世尊身， 有光如花空中住， 其光照曜於導師。
Light emerges like a canopy, Covering the World-Honored One's body above, Light like flowers dwelling in space, Its radiance illuminating the Guide.
彼光一切皆右旋， 三匝圍繞如來身， 當知此光記壽命， 出世大智現斯瑞。
All this light revolves to the right, Circling the Tathāgata's body three times, Know this light predicts lifespan, The transcendent wisdom displays this auspicious sign.
斯等三種微笑光， 善逝隨根差別現， 馬勝汝今應當知， 此是三種微笑因。
These three types of smile-light, The Well-Gone One displays according to faculties, Aśvajit, you should now know, These are the three causes of the smile.
世間導師所現相， 善知眾生深信樂， 今於如來教法中， 汝等聞此得除疑。
The signs displayed by the world's Guide, Well knowing beings' deep faith and joy, Now in the Tathāgata's teaching, You all hear this and dispel doubts.
是諸廣果天眾等， 其數滿足有八億， 廣說微妙正法門， 各於異剎得成佛。
These devas of Br̥hatphala heaven, Numbering a full eight billion, Broadly expounding the wondrous true Dharma gates, Each will become a buddha in different lands.
壽命具足無有量， 經由多劫住於世， 是故如來現斯瑞， 廣大光明五種色。
With lifespans complete and measureless, Dwelling in the world for many kalpas, Thus the Tathāgata displays this auspicious sign, Of vast light in five colors.
此諸天眾於過去， 三十有六僧祇劫， 常得值遇諸世尊， 親承供養習諸善。
These devas in the past, For thirty-six asaṃkhya kalpas, Always encountered the World-Honored Ones, Personally making offerings and cultivating good.
又復經於三十六， 阿僧祇劫廣修行， 斯等大士住世間， 供養如來未曾倦。
And for another thirty-six Asaṃkhya kalpas broadly practiced, These great beings dwelling in the world, Never tired of making offerings to the Tathāgata.
思惟救度眾生故， 數數勤修供養佛， 供養世尊應其宜， 悕求無上大菩提。
Contemplating the salvation of beings, Repeatedly making diligent offerings to Buddha, Making offerings to the World-Honored One as appropriate, Aspiring to supreme enlightenment.
彼諸天眾未來世， 當得作佛那羅延， 成妙牟尼功德山， 其劫號曰勝金幢。
These devas in future times, Will become buddhas with Nārāyaṇa's strength, Becoming wondrous munis, mountains of merit, In the kalpa called Victory Banner of Gold.
是諸如來各自住， 清淨莊嚴國土中， 彼佛同號日光輪， 具足無量功德聚。
Each of these Tathāgatas will dwell In pure and adorned buddha-lands, All sharing the name Wheel of Solar Light, Complete with immeasurable merits.
一一如來各住世， 經於無量那由劫， 此諸善逝所集眾， 無量無邊不可數。
Each Tathāgata dwelling in the world, For immeasurable nayuta kalpas, Their assembled followers Will be countless and boundless.
一一導師成佛時， 所有聲聞弟子輩， 十力住經那由劫， 算數彼眾不可盡。
When each guide becomes a buddha, Their śrāvaka disciples Will dwell with the Ten Powers for nayuta kalpas, Their numbers beyond calculation.
若有算師悉共聚， 亦算彼眾不能盡， 當時所有諸菩薩， 倍多於彼聲聞眾。
Even if all mathematicians gathered, They could not count those assemblies, The bodhisattvas of that time Will be twice as numerous as the śrāvakas.
皆悉發心住佛乘， 願得當成一切智， 於其清淨國土中， 悉當成佛具十力。
All will resolve to dwell in the Buddha vehicle, Wishing to attain all-knowing wisdom, In those pure lands, All will become buddhas with the ten powers.
是諸菩薩所修行， 皆如本師無有異， 彼諸如來滅度後， 正法興顯久住世。
The practices of these bodhisattvas Will be just like their original teachers, After those Tathāgatas enter nirvana, The true Dharma will flourish and long endure.
經於十二那由劫， 為諸佛子所護持， 此諸佛法熾盛時， 有發無上菩提心。
For twelve nayuta kalpas, Protected by the buddha's children, When these buddha-dharmas flourish, Many will generate supreme bodhicitta.
其數過於恒河沙， 皆悉勤修菩薩行， 彼諸善逝滅度已， 所有一切聲聞眾。
Their numbers exceeding the Ganges' sands, All diligently practicing the bodhisattva path, After those Well-Gone Ones pass into nirvana, All their śrāvaka assemblies.
斯眾皆悉得涅槃， 過於大海諸沙數， 如是彼諸佛正法， 具足興顯於世間。
These assemblies will all attain nirvana, More numerous than the ocean's sands, Thus these buddhas' true Dharma Will fully flourish in the world.
饒益無量諸眾生， 彼教如法大興盛。 如是聞佛所說已， 一切大眾皆信解，
Benefiting countless beings, Their teachings flourishing according to Dharma. Having heard what the Buddha explained, All the assembly gained faith and understanding,
必當得成佛世尊， 廣能利益諸群生。 是時眾會悉欣喜， 頭面禮拜如來足，
That they would surely become World-Honored Buddhas, Broadly benefiting all beings. At that time the assembly was filled with joy, Bowing their heads to the Tathāgata's feet,
無等恭敬於善逝， 如法供養天人師。 是故踊躍發精進， 猶如有人救頭燃，
With incomparable reverence for the Well-Gone One, Making proper offerings to the Teacher of gods and humans. Therefore arouse vigorous effort, Like someone whose head is on fire,
常應親近善知識， 勤修般若波羅蜜。 此是見實勝進行， 汝等比丘應修習，
Always stay close to good spiritual friends, Diligently cultivate the perfection of wisdom. This is the supreme practice of seeing reality, You bhikṣus should cultivate thus,
當成無上二足尊， 功德如山利世間。」
To become the unsurpassed Honored One among the two-legged ones, With merit like a mountain benefiting the world."