The Vimalakirti Sutra (also called The Inconceivable Liberation, first fascicle)

姚秦三藏鳩摩羅什譯

Translated by the Tripitaka Master Kumarajiva of the Later Qin (Yao Qin) dynasty.

如是我聞：

Thus have I heard from the Buddha:

一時，佛在毘耶離菴羅樹園，與大比丘眾八千人俱，菩薩三萬二千——眾所知識，大智本行，皆悉成就；諸佛威神之所建立，為護法城，受持正法；能師子吼，名聞十方；眾人不請，友而安之；紹隆三寶，能使不絕；降伏魔怨，制諸外道，悉已清淨，永離蓋纏；心常安住，無礙解脫；念、定、總持、辯才不斷；佈施、持戒、忍辱、精進、禪定、智慧及方便力，無不具足；逮無所得不起法忍；已能隨順，轉不退輪；善解法相，知眾生根；蓋諸大眾得無所畏、功德智慧，以修其心；相好嚴身，色像第一，捨諸世間所有飾好；名稱高遠，踰於須彌；深信堅固，猶若金剛；法寶普照，而雨甘露；於眾言音，微妙第一；深入緣起，斷諸邪見，有無二邊，無復餘習；演法無畏，猶師子吼，其所講說，乃如雷震，無有量，已過量；集眾法寶，如海導師，了達諸法深妙之義；善知眾生往來所趣及心所行；近無等等佛自在慧、十力、無畏、十八不共；關閉一切諸惡趣門，而生五道以現其身；為大醫王，善療眾病，應病與藥，令得服行；無量功德皆成就，無量佛土皆嚴淨；其見聞者，無不蒙益，諸有所作，亦不唐捐：如是一切功德，皆悉具足——

Once the Buddha was in the Amra tree garden of Vaishali, together with a great assembly of eight thousand great bhikshus and thirty-two thousand Bodhisattvas, all known to the great assembly, who had fully accomplished the original practices of great wisdom; they were established by the majestic spiritual power of the Buddhas, guardians of the city of the true Dharma, upholders of the true Dharma; they could roar the lion's roar, and their names were heard in the ten directions; though people had not invited them, they comforted them like friends; they continued the Three Jewels so that they would not be cut off; they subdued the demon enemies and conquered the heterodox teachers, were all already pure, and forever free from hindrances and bonds; their minds constantly abided in unobstructed liberation; mindfulness, concentration, dharani (the power to hold what is good without losing it) and eloquence never ceased; giving, morality, patience, diligence, meditation, wisdom and the power of skillful means were all fully possessed by them; they had attained the patience of non-acquisition and non-arising of phenomena; they were already able to follow along and turn the Dharma wheel of non-regression; they understood well the characteristics of phenomena and knew the capacities of beings; covering the great assemblies, they had attained fearlessness, and cultivated their own minds with merit and wisdom; their bodies were adorned with the marks and signs, their form and appearance were foremost, and they cast off all worldly ornaments; their fame reached far, surpassing Mount Sumeru; their deep faith was firm like vajra; the Dharma treasure shone everywhere and rained down ambrosia; in the great assembly their voices were wondrous and foremost; deeply entering dependent origination, they cut off all wrong views, and for the two extremes of being and non-being no residual habit remained; they expounded the Dharma without fear, like the lion's roar, and what they taught was like thunder, without measure, already beyond measure; they gathered the many Dharma treasures like a guide in the great sea, and had penetrated the deep and wondrous meaning of all phenomena; they knew well where beings come and go and what their minds practice; they were close to the Buddha's unequaled sovereign wisdom, the ten powers, the fearlessnesses and the eighteen unshared qualities; they closed the doors of all evil destinies, yet were born among the five paths to manifest bodies; they were great physician kings, skilled in curing all illnesses, giving medicine according to the disease so that people take it and practice; countless merits were accomplished, and countless Buddha lands were adorned and pure; none who saw or heard them failed to benefit, and nothing they did was wasted: all such merits were fully possessed by them.

其名曰：等觀菩薩、不等觀菩薩、等不等觀菩薩、定自在王菩薩、法自在王菩薩、法相菩薩、光相菩薩、光嚴菩薩、大嚴菩薩、寶積菩薩、辯積菩薩、寶手菩薩、寶印手菩薩、常舉手菩薩、常下手菩薩、常慘菩薩、喜根菩薩、喜王菩薩、辯音菩薩、虛空藏菩薩、執寶炬菩薩、寶勇菩薩、寶見菩薩、帝網菩薩、明網菩薩、無緣觀菩薩、慧積菩薩、寶勝菩薩、天王菩薩、壞魔菩薩、電德菩薩、自在王菩薩、功德相嚴菩薩、師子吼菩薩、雷音菩薩、山相擊音菩薩、香象菩薩、白香象菩薩、常精進菩薩、不休息菩薩、妙生菩薩、華嚴菩薩、觀世音菩薩、得大勢菩薩、梵網菩薩、寶杖菩薩、無勝菩薩、嚴土菩薩、金髻菩薩、珠髻菩薩、彌勒菩薩、文殊師利法王子菩薩，如是等三萬二千人。

Their names were: Bodhisattva Equal Contemplation (Bodhisattva is short for bodhisattva, one who seeks awakening and also saves beings), Bodhisattva Unequal Contemplation, Bodhisattva Equal-Unequal Contemplation, Bodhisattva Sovereign King of Concentration, Bodhisattva Sovereign King of Dharma, Bodhisattva Dharma Mark, Bodhisattva Light Mark, Bodhisattva Light Adornment, Bodhisattva Great Adornment, Bodhisattva Jewel Accumulation, Bodhisattva Eloquence Accumulation, Bodhisattva Jewel Hand, Bodhisattva Jewel Seal Hand, Bodhisattva Ever Raised Hand, Bodhisattva Ever Lowered Hand, Bodhisattva Ever Sorrowful, Bodhisattva Joyful Roots, Bodhisattva Joyful King, Bodhisattva Eloquent Sound, Bodhisattva Akashagarbha (Space Treasury), Bodhisattva Holder of the Jeweled Torch, Bodhisattva Jewel Courage, Bodhisattva Jewel Vision, Bodhisattva Indra's Net, Bodhisattva Bright Net, Bodhisattva Contemplation without Conditions, Bodhisattva Wisdom Accumulation, Bodhisattva Jewel Victory, Bodhisattva Heavenly King, Bodhisattva Destroyer of Mara, Bodhisattva Lightning Virtue, Bodhisattva Sovereign King, Bodhisattva Adorned with Marks of Merit, Bodhisattva Lion's Roar, Bodhisattva Thunder Sound, Bodhisattva Mountain-Striking Sound, Bodhisattva Fragrant Elephant, Bodhisattva White Fragrant Elephant, Bodhisattva Ever Diligent, Bodhisattva Never Resting, Bodhisattva Wondrous Birth, Bodhisattva Flower Adornment, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Brahma Net, Bodhisattva Jewel Staff, Bodhisattva Invincible, Bodhisattva Adorner of Lands, Bodhisattva Golden Topknot, Bodhisattva Pearl Topknot, Bodhisattva Maitreya, and Bodhisattva Manjushri, Prince of the Dharma, thirty-two thousand in all.

復有萬梵天王屍棄等，從餘四天下來詣佛所而聽法；復有萬二千天帝，亦從餘四天下來在會坐；並餘大威力諸天、龍神、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽等，悉來會坐；諸比丘、比丘尼、優婆塞、優婆夷，俱來會坐。彼時佛與無量百千之眾，恭敬圍繞而為說法，譬如須彌山王顯於大海，安處眾寶師子之座，蔽於一切諸來大眾。

There were also ten thousand Brahma heavenly kings, Shikhin and others, who came down from the other four heavens to the Buddha's place to hear the Dharma; there were also twelve thousand heavenly lords, who likewise came down from the other four heavens and sat in the assembly; and the other heavens of great power, nagas, spirits, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas and others all came and sat in the assembly; the bhikshus (ordained men), bhikshunis (ordained women), upasakas (lay men) and upasikas (lay women) all came and sat in the assembly. At that time the Buddha, respectfully surrounded by countless hundreds of thousands of beings, taught the Dharma for them, like King Sumeru appearing in the great sea, seated on the lion throne of many jewels, outshining all the assembled who had come.

爾時毘耶離城有長者子，名曰寶積，與五百長者子，俱持七寶蓋來詣佛所，頭面禮足，各以其蓋共供養佛。佛之威神，令諸寶蓋合成一蓋，遍覆三千大千世界，而此世界廣長之相悉於中現；又此三千大千世界諸須彌山、雪山、目真隣陀山、摩訶目真隣陀山、香山、寶山、金山、黑山、鐵圍山、大鐵圍山，大海江河，川流泉源及日月星辰、天宮、龍宮、諸尊神宮，悉現於寶蓋中；又十方諸佛、諸佛說法，亦現於寶蓋中。爾時一切大眾，覩佛神力，歎未曾有！合掌禮佛，瞻仰尊顏，目不暫捨。於是長者子寶積即於佛前，以偈頌曰：

At that time in the city of Vaishali there was an elder's son named Ratnakara (Jewel Accumulation), who together with five hundred elders' sons came to the Buddha's place, each holding a canopy of the seven jewels, bowed with head to the Buddha's feet, and each offered his own canopy to the Buddha together. By the Buddha's majestic spiritual power, the jeweled canopies were joined into a single canopy, covering the whole three-thousand great thousand world, and the broad and long aspect of this world appeared within it; moreover, all the Sumeru mountains of this three-thousand great thousand world, the Snow Mountains, Mucilinda, Mahamucilinda, the Fragrant Mountain, the Jewel Mountain, the Golden Mountain, the Black Mountain, the Iron Encircling Mountain, the Great Iron Encircling Mountain, the great seas, rivers and streams, springs and sources, as well as the sun, moon and stars, the palaces of the devas, the palaces of the nagas and the palaces of the honored spirits, all appeared in the jeweled canopy; moreover, the Buddhas of the ten directions and the Dharma they were teaching also appeared in the jeweled canopy. Then the whole great assembly, seeing the spiritual power of the Buddha, exclaimed at what had never been before! They joined their palms and bowed to the Buddha, gazing up at his venerable face, their eyes not leaving it for a moment. Then the elder's son Ratnakara, before the Buddha, spoke in verse:

「目淨脩廣如青蓮，心淨已度諸禪定，

"His eyes are pure and long like blue lotus, his mind is pure and has gone beyond all meditations,

久積淨業稱無量，導眾以寂故稽首。

long accumulating pure deeds, his name is beyond measure, he guides the multitude by stillness, so I bow my head to him.

既見大聖以神變，普現十方無量土，

Having seen the Great Sage with his divine transformation, universally manifesting countless lands in the ten directions,

其中諸佛演說法，於是一切悉見聞。

where the Buddhas there expound the Dharma, and thus all is seen and heard.

法王法力超群生，常以法財施一切，

The power of the Dharma King surpasses all beings, ever giving the wealth of the Dharma to all,

能善分別諸法相，於第一義而不動，

well able to discern the characteristics of all phenomena, yet unmoved in the ultimate truth,

已於諸法得自在，是故稽首此法王。

having attained sovereignty over all phenomena, so I bow my head to this Dharma King.

說法不有亦不無，以因緣故諸法生，

The Dharma he teaches is neither being nor non-being; by reason of causes and conditions all phenomena arise,

無我無造無受者，善惡之業亦不亡。

there is no self, no maker, no receiver, yet the karma of good and evil does not perish.

始在佛樹力降魔，得甘露滅覺道成，

At first under the Buddha's tree he subdued Mara by power, attained the extinction of ambrosia and accomplished the path of awakening,

已無心意無受行，而悉摧伏諸外道。

already without mind or intention, without receiving or acting, and wholly subdued all the heterodox teachers.

三轉法輪於大千，其輪本來常清淨，

Three times he turned the Dharma wheel in the great thousand world, and that wheel is by nature ever pure,

天人得道此為證，三寶於是現世間。

devas and humans attaining the Way is the proof, and thus the Three Jewels appeared in the world.

以斯妙法濟群生，一受不退常寂然，

With this wondrous Dharma he saves beings; once received, there is no regression and always stillness,

度老病死大醫王，當禮法海德無邊。

the great physician king who ferries beings across old age, sickness and death, one should pay homage to the Dharma sea whose virtue is boundless.

毀譽不動如須彌，於善不善等以慈，

Unmoved by blame or praise like Mount Sumeru, he treats the good and the not-good with equal kindness,

心行平等如虛空，孰聞人寶不敬承？

his mind's conduct is equal like space; who, hearing of this treasure among people, would not revere and receive him?

今奉世尊此微蓋，於中現我三千界，

Now we offer to the World-Honored One this small canopy, in which our three-thousand worlds appear,

諸天龍神所居宮，乾闥婆等及夜叉。

the palaces where devas, nagas and spirits dwell, the gandharvas and others, and the yakshas.

悉見世間諸所有，十力哀現是化變，

All that exists in the world is seen, and the one of ten powers, out of compassion, shows this transformation,

眾覩希有皆歎佛，今我稽首三界尊。

the assembly, seeing the rare event, all praise the Buddha, and now I bow my head to the Honored One of the three realms.

大聖法王眾所歸，淨心觀佛靡不欣，

The great sage, Dharma King, is the one to whom all turn, with pure minds they contemplate the Buddha and all are delighted,

各見世尊在其前，斯則神力不共法；

each seeing the World-Honored One before himself; this is the unshared teaching of spiritual power;

佛以一音演說法，眾生隨類各得解，

the Buddha expounds the Dharma with a single voice, and beings, each according to his kind, gain understanding,

皆謂世尊同其語，斯則神力不共法；

all thinking that the World-Honored One speaks their own language; this is the unshared teaching of spiritual power;

佛以一音演說法，眾生各各隨所解，

the Buddha expounds the Dharma with a single voice, and beings, each according to what they understand,

普得受行獲其利，斯則神力不共法；

all receive and practice it and gain benefit; this is the unshared teaching of spiritual power;

佛以一音演說法，或有恐畏或歡喜，

the Buddha expounds the Dharma with a single voice; some become afraid and some become joyful,

或生厭離或斷疑，斯則神力不共法。

some give rise to disenchantment and some cut off doubts; this is the unshared teaching of spiritual power.

稽首十力大精進，稽首已得無所畏，

I bow my head to the one of ten powers and great diligence, I bow my head to the one who has attained fearlessness,

稽首住於不共法，稽首一切大導師，

I bow my head to the one who abides in the unshared teachings, I bow my head to the great guide of all,

稽首能斷眾結縛，稽首已到於彼岸，

I bow my head to the one who can cut through the many bonds, I bow my head to the one who has reached the other shore,

稽首能度諸世間，稽首永離生死道。

I bow my head to the one who can ferry across all the worlds, I bow my head to the one forever free from the path of birth and death.

悉知眾生來去相，善於諸法得解脫，

He fully knows the characteristics of beings' coming and going, and is skilled in liberation from all phenomena,

不著世間如蓮華，常善入於空寂行，

unattached to the world like a lotus flower, ever skilled in entering the practice of emptiness and stillness,

達諸法相無罣礙，稽首如空無所依。」

penetrating the characteristics of all phenomena without hindrance; I bow my head to him who is like space, relying on nothing."

爾時長者子寶積說此偈已，白佛言：「世尊！是五百長者子，皆已發阿耨多羅三藐三菩提心，願聞得佛國土清淨，唯願世尊說諸菩薩淨土之行！」

Then the elder's son Ratnakara, having spoken these verses, said to the Buddha: "World-Honored One! These five hundred elders' sons have all given rise to the aspiration for anuttara-samyak-sambodhi (meaning "unsurpassed, perfect and complete awakening," the perfect awakening attained by a Buddha), and wish to hear how one attains a pure Buddha land. May the World-Honored One teach the practices of the pure lands of the Bodhisattvas!"

佛言：「善哉！寶積！乃能為諸菩薩，問於如來淨土之行。諦聽，諦聽！善思念之，當為汝說！」於是寶積及五百長者子受教而聽。

The Buddha said: "Excellent, Ratnakara! You are even able to ask the Tathagata, on behalf of the Bodhisattvas, about the practices of the pure land. Listen carefully, listen carefully! Think on it well, and I will explain it for you!" Then Ratnakara and the five hundred elders' sons accepted the instruction and listened.

佛言：「寶積！眾生之類是菩薩佛土。所以者何？菩薩隨所化眾生而取佛土，隨所調伏眾生而取佛土，隨諸眾生應以何國入佛智慧而取佛土，隨諸眾生應以何國起菩薩根而取佛土。所以者何？菩薩取於淨國，皆為饒益諸眾生故。譬如有人，欲於空地造立宮室，隨意無礙；若於虛空，終不能成！菩薩如是，為成就眾生故，願取佛國，願取佛國者，非於空也。

The Buddha said: "Ratnakara! The kinds of living beings are the Buddha land of the Bodhisattva. Why? A Bodhisattva takes a Buddha land according to the beings he teaches, takes a Buddha land according to the beings he tames, takes a Buddha land according to which land beings should enter the Buddha's wisdom by, and takes a Buddha land according to which land beings should give rise to Bodhisattva roots by. Why? When a Bodhisattva takes a pure land, it is all for the sake of benefiting living beings. It is like someone who wants to build a palace on empty ground: he can do it as he wishes without obstruction; but if in empty space, he could never build it! A Bodhisattva is also like this: for the sake of bringing beings to maturity, he vows to take a Buddha land, and one who vows to take a Buddha land does so not in empty space.

「寶積！當知：直心是菩薩淨土——菩薩成佛時，不諂眾生來生其國；深心是菩薩淨土——菩薩成佛時，具足功德眾生來生其國；菩提心是菩薩淨土——菩薩成佛時，大乘眾生來生其國；佈施是菩薩淨土——菩薩成佛時，一切能捨眾生來生其國；持戒是菩薩淨土——菩薩成佛時，行十善道滿願眾生來生其國；忍辱是菩薩淨土——菩薩成佛時，三十二相莊嚴眾生來生其國；精進是菩薩淨土——菩薩成佛時，勤修一切功德眾生來生其國；禪定是菩薩淨土——菩薩成佛時，攝心不亂眾生來生其國；智慧是菩薩淨土——菩薩成佛時，正定眾生來生其國；四無量心是菩薩淨土——菩薩成佛時，成就慈、悲、喜、捨眾生來生其國；四攝法是菩薩淨土——菩薩成佛時，解脫所攝眾生來生其國；方便是菩薩淨土——菩薩成佛時，於一切法方便無礙眾生來生其國；三十七道品是菩薩淨土——菩薩成佛時，念處、正勤、神足、根、力、覺、道眾生來生其國；迴向心是菩薩淨土——菩薩成佛時，得一切具足功德國土；說除八難是菩薩淨土——菩薩成佛時，國土無有三惡、八難；自守戒行、不譏彼闕是菩薩淨土——菩薩成佛時，國土無有犯禁之名；十善是菩薩淨土——菩薩成佛時，命不中夭、大富、梵行、所言誠諦、常以軟語、眷屬不離善和諍訟、言必饒益、不嫉、不恚、正見眾生來生其國。

(The Buddha continued:) "Ratnakara! You should know: the straight mind is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who are not flattering or crooked are born in his land. The deep mind is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings complete in merit are born in his land. The mind of bodhi is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings of the Mahayana are born in his land. Giving is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, all beings who are able to give up are born in his land. Keeping precepts is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who have fulfilled the vow of practicing the ten wholesome paths are born in his land. Patience is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings adorned with the thirty-two marks are born in his land. Diligence is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who diligently cultivate all merits are born in his land. Meditation is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who gather the mind without distraction are born in his land. Wisdom is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings of right concentration are born in his land. The four immeasurable minds are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings who have accomplished kindness, compassion, joy and equanimity are born in his land. The four means of embracing beings are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings embraced and liberated are born in his land. Skillful means are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings with unobstructed skillful means in all phenomena are born in his land. The thirty-seven factors of awakening are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings of the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening and the path are born in his land. The mind of dedication is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, he obtains a land fully possessed of all merits. Teaching the removal of the eight difficulties is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, his land has no three evil paths and no eight difficulties. Keeping one's own precepts and not criticizing the faults of others is the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, his land has not even the name of breaking prohibitions. The ten wholesome acts are the pure land of the Bodhisattva; when the Bodhisattva becomes a Buddha, beings whose lives are not cut short midway, who are very wealthy, who practice pure conduct, whose words are truthful, who always use gentle speech, whose families do not separate, who are skilled at settling disputes, whose words are always beneficial, who are not jealous, not angry, and have right view are born in his land.

「如是，寶積！菩薩隨其直心，則能發行；隨其發行，則得深心；隨其深心，則意調伏；隨意調伏，則如說行；隨如說行，則能迴向；隨其迴向，則有方便；隨其方便，則成就眾生；隨成就眾生，則佛土淨；隨佛土淨，則說法淨；隨說法淨，則智慧淨；隨智慧淨，則其心淨；隨其心淨，則一切功德淨。是故，寶積！若菩薩欲得淨土，當淨其心；隨其心淨，則佛土淨。」

(The Buddha continued:) "Thus, Ratnakara! A Bodhisattva, following his straight mind, is able to set out in practice; following his setting out in practice, he gains the deep mind; following his deep mind, his intention is tamed; following his tamed intention, he acts as he has said; following acting as he has said, he is able to dedicate; following his dedication, he has skillful means; following his skillful means, he brings beings to maturity; following bringing beings to maturity, his Buddha land is pure; following his Buddha land being pure, his teaching of the Dharma is pure; following his teaching being pure, his wisdom is pure; following his wisdom being pure, his mind is pure; following his mind being pure, all merits are pure. Therefore, Ratnakara! If a Bodhisattva wishes to attain a pure land, he should purify his mind; following his mind being pure, his Buddha land is pure."

爾時舍利弗承佛威神作是念：「若菩薩心淨，則佛土淨者，我世尊本為菩薩時，意豈不淨，而是佛土不淨若此？」

At that time Shariputra, through the Buddha's majestic spiritual power, thought: "If the mind of the Bodhisattva is pure, then his Buddha land is pure. When my World-Honored One was a Bodhisattva in the past, was his mind not pure, that this Buddha land should be so impure?"

佛知其念，即告之言：「於意云何？日月豈不淨耶，而盲者不見？」

The Buddha, knowing his thought, said to him: "What do you think? Are the sun and moon not pure, that the blind cannot see?"

對曰：「不也，世尊！是盲者過，非日月咎。」

He answered: "No, World-Honored One! That is the fault of the blind, not the fault of the sun and moon."

「舍利弗！眾生罪故，不見如來佛土嚴淨，非如來咎；舍利弗！我此土淨，而汝不見。」

(The Buddha continued:) "Shariputra! Because beings have sins, they do not see the adornment and purity of the Tathagata's Buddha land; it is not the fault of the Tathagata. Shariputra! This land of mine is pure, but you do not see it."

爾時螺髻梵王語舍利弗：「勿作是意，謂此佛土以為不淨。所以者何？我見釋迦牟尼佛土清淨，譬如自在天宮。」

Then Brahma King Shikhin said to Shariputra: "Do not have this thought, thinking that this Buddha land is impure. Why? I see the land of Shakyamuni Buddha as pure, like the palace of the Heaven of Sovereignty."

舍利弗言：「我見此土丘陵坑坎、荊蕀沙礫、土石諸山、穢惡充滿。」

Shariputra said: "I see this land full of hills, pits, thorns, sand and gravel, earth and stone mountains, filled with filth."

螺髻梵王言：「仁者心有高下，不依佛慧，故見此土為不淨耳！舍利弗！菩薩於一切眾生悉皆平等，深心清淨，依佛智慧，則能見此佛土清淨。」

Brahma King Shikhin said: "Your mind has high and low, and does not rely on the Buddha's wisdom, so you see this land as impure, that is all! Shariputra! A Bodhisattva is wholly equal toward all beings, his deep mind is pure, and relying on the Buddha's wisdom he can see this Buddha land as pure."

於是佛以足指按地，即時三千大千世界，若干百千珍寶嚴飾，譬如寶莊嚴佛無量功德寶莊嚴土，一切大眾歎未曾有，而皆自見坐寶蓮華。佛告舍利弗：「汝且觀是佛土嚴淨？」

Then the Buddha pressed the ground with his toe, and at once the three-thousand great thousand world was adorned with hundreds of thousands of precious jewels, like the land adorned with the countless jewel merits of the Jewel Adornment Buddha, and the whole great assembly exclaimed at what had never been before, and each saw himself seated on a jeweled lotus flower. The Buddha said to Shariputra: "Now look, how adorned and pure is this Buddha land?"

舍利弗言：「唯然，世尊！本所不見，本所不聞，今佛國土嚴淨悉現。」

Shariputra said: "Yes, World-Honored One! What I had never before seen, what I had never before heard, now the adornment and purity of the Buddha land are all manifest."

佛語舍利弗：「我佛國土常淨若此，為欲度斯下劣人故，示是眾惡不淨土耳！譬如諸天，共寶器食，隨其福德，飯色有異。如是，舍利弗！若人心淨，便見此土功德莊嚴。」

The Buddha said to Shariputra: "My Buddha land is always pure like this; it is only for the sake of saving these inferior beings that I show this land of many evils and impurities! It is like the devas who eat together from a jeweled vessel: according to each one's merit, the color of the food differs. Thus, Shariputra! If a person's mind is pure, he will see the merit and adornment of this land."

當佛現此國土嚴淨之時，寶積所將五百長者子皆得無生法忍，八萬四千人皆發阿耨多羅三藐三菩提心。佛攝神足，於是世界還復如故；求聲聞乘三萬二千天及人，知有為法皆悉無常，遠塵離垢，得法眼淨；八千比丘，不受諸法，漏盡意解。

When the Buddha manifested the adornment and purity of this land, the five hundred elders' sons led by Ratnakara all attained the patience of non-arising of phenomena, and eighty-four thousand people all gave rise to the aspiration for unsurpassed, perfect awakening. The Buddha withdrew his spiritual power, and the world returned to what it was before; thirty-two thousand devas and humans seeking the Shravaka vehicle knew that all conditioned phenomena are impermanent, left dust and defilement far behind, and attained the purity of the Dharma eye; eight thousand bhikshus, not clinging to any phenomena, exhausted their outflows and were liberated in mind.