佛說維摩詰經卷上(維摩詰所說不思議法門之稱一名佛法普入道門三昧經)
The Sutra Spoken by the Buddha on Vimalakīrti, Volume One(Also known as the Sutra of the Inconceivable Dharma Door Spoken by Vimalakīrti, or the Sutra of the Samādhi of the Universal Entry into the Buddha-Dharma.)
吳月氏優婆塞支謙譯
Translated into Chinese by the Upāsaka Zhi Qian of the Yuezhi Kingdom during the Wu Dynasty.
佛國品第一
Chapter 1: The Buddha Land
聞如是：
Thus have I heard:
一時，佛遊於維耶離奈氏樹園，與大比丘眾俱，比丘八千。菩薩三萬二千，皆神通菩薩，一切大聖能隨俗化，佛所住者皆已得住，為法城塹護持正法，為師子吼十方聞聲，眾人不請祐而安之，興隆三寶能使不絕，皆已降棄魔行仇怨，一切所化莫不信解，皆度死地，脫無罣礙，不失辯才。其念及定、總持，諸寶悉成；其所布施、調意、自損、戒、忍、精進、一心、智慧，善權已下。得無所著、不起法忍，阿惟越致法輪已轉。隨眾人相為現慧德，在諸眾為正導，以無畏而不動，已成福祐慧之分部，已得相好能自嚴飾，色像第一；捨世間財，志行高妙，名稱普至，有金剛志，得佛聖性；以法感人，為雨甘露，曉眾言音，所說如流，其聲清淨，入微妙法；見生死本，眾厄已斷，度諸恐畏，為師子吼，不以多言，其講說法，乃如雷震，無有量，已過量；以道寶之智，導為大師，以知足之行，現遠佛聲及法功德，博入諸道順化眾生，說無比正佛之智慧；以十力、無畏、佛十八法，往度惡道諸墮塹者；其生五道，為大醫王，以慧以善，救眾生病，應病與藥，令得服行。無量善事皆悉得，無量佛國皆嚴淨，無量佛慧皆修學，明智之講皆聽聞，明者之迹皆履行，慧之德本隨次興，深法之要皆已入，三昧無量能悉成，佛力無畏，一切具足。
At that time, the Buddha was dwelling in the Amrapali Grove of Vaishali, together with a great assembly of bhikshus, eight thousand in number. There were also thirty-two thousand bodhisattvas, all of whom were spiritually empowered bodhisattvas, great sages capable of adapting to worldly customs. They had all attained the abodes established by the Buddha, serving as the moats and ramparts of the Dharma, protecting and upholding the true Dharma. They roared the lion’s roar, their voices heard throughout the ten directions. Without being invited, they brought blessings and peace to beings, causing the Three Jewels to flourish and remain unbroken. They had all subdued and abandoned demonic conduct and enmity. All whom they transformed attained faith and understanding; all crossed over the peril of death, liberated without obstruction, never losing eloquence. Their mindfulness and samadhi, their dhāraṇīs, and all treasures were fully perfected. Their giving, taming of the mind, self-discipline, morality, patience, vigor, concentration, and wisdom, along with skillful means, were all established. They had attained non-attachment and the patient acceptance of the non-arising of dharmas. They were irreversible, and the Dharma-wheel had been turned. According to the characteristics of beings, they manifested wisdom and virtue. Among assemblies, they were true guides, fearless and unshakable. They had accomplished the division of merit and wisdom, attained the excellent marks and adorned themselves splendidly, their forms being foremost. They renounced worldly wealth, their aspirations and conduct lofty and wondrous, their renown reaching everywhere. They possessed vajra-like resolve and attained the sacred nature of the Buddha. They inspired others with the Dharma, raining down ambrosia. They understood the speech of all beings, their discourse flowing like a stream, their voices pure, entering the subtle Dharma. They saw the root of birth and death, severed all calamities, crossed over all fears, and roared the lion’s roar. They did not rely on many words, yet their teaching of the Dharma thundered like lightning—immeasurable, transcending measure. With the wisdom of the jewel of the Way, they guided as great teachers. Through the practice of contentment, they manifested the distant sound of the Buddha and the merits of the Dharma. They entered widely into all paths, skillfully transforming beings, expounding the peerless, correct wisdom of the Buddha. With the ten powers, fearlessness, and the eighteen exclusive qualities of a Buddha, they went to save those fallen into evil paths and into the abyss. Born into the five realms, they acted as great physicians, using wisdom and goodness to cure the illnesses of beings, prescribing medicine according to the disease, enabling them to take and practice it. They attained immeasurable good deeds, adorned and purified immeasurable Buddha-lands, cultivated and studied immeasurable Buddha-wisdom, listened to the teachings of the wise, followed the paths of the enlightened, progressively developed the roots of virtue of wisdom, entered the essential points of the profound Dharma, fully accomplished immeasurable samadhis, and were fully endowed with the powers and fearlessness of the Buddha.
其名曰：正觀菩薩，見正邪菩薩，定化王菩薩，法自在菩薩，法造菩薩，光造菩薩，光淨菩薩，大淨菩薩，辯積菩薩，寶積菩薩，寶掌菩薩，寶印手菩薩，常舉手菩薩，常下手菩薩，常慘菩薩，常笑菩薩，喜根菩薩，喜王菩薩，正願至菩薩，虛空藏菩薩，寶甚持菩薩，寶首菩薩，寶池菩薩，寶水菩薩，水光菩薩，捨無業菩薩，智積菩薩，燈王菩薩，制魔菩薩，造化菩薩，明施菩薩，上審菩薩，相積嚴菩薩，師子雷音菩薩，石磨王菩薩，眾香手菩薩，眾手菩薩，常應菩薩，不置遠菩薩，善意諫菩薩，蓮華淨菩薩，大勢至菩薩，闚音菩薩，梵水菩薩，𤁷水菩薩，寶幢菩薩，勝邪菩薩，嚴土菩薩，金結菩薩，珠結菩薩，慈氏菩薩，濡首菩薩，其三萬二千菩薩，皆如此上首者也。
Their names are: Bodhisattva Right Contemplation, Bodhisattva Seeing Right and Wrong, Bodhisattva King of Stabilizing Transformation, Bodhisattva Dharma Mastery, Bodhisattva Dharma Creation, Bodhisattva Light Creation, Bodhisattva Light Purity, Bodhisattva Great Purity, Bodhisattva Accumulation of Eloquence, Bodhisattva Jewel Accumulation, Bodhisattva Jewel Palm, Bodhisattva Jewel Seal Hand, Bodhisattva Ever-Raising Hand, Bodhisattva Ever-Lowering Hand, Bodhisattva Ever-Sorrowful, Bodhisattva Ever-Smiling, Bodhisattva Joyful Root, Bodhisattva Joyful King, Bodhisattva Right Vow Arrival, Bodhisattva Ākāśagarbha, Bodhisattva Holder of Profound Jewels, Bodhisattva Jewel Head, Bodhisattva Jewel Pond, Bodhisattva Jewel Water, Bodhisattva Water Light, Bodhisattva Abandoner of Non-Action, Bodhisattva Accumulation of Wisdom, Bodhisattva Lamp King, Bodhisattva Subduer of Māras, Bodhisattva Creator of Transformations, Bodhisattva Bright Donor, Bodhisattva Superior Examiner, Bodhisattva Accumulation of Majestic Marks, Bodhisattva Lion’s Roar of Thunder, Bodhisattva King of the Stone Mill, Bodhisattva Hand of Many Fragrances, Bodhisattva Many Hands, Bodhisattva Ever-Responsive, Bodhisattva Not Abandoning the Distant, Bodhisattva Good-Willed Admonisher, Bodhisattva Lotus Purity, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Heeding Sounds, Bodhisattva Brahma Water, Bodhisattva Pure Water, Bodhisattva Jewel Banner, Bodhisattva Victor Over Wrong Views, Bodhisattva Adornment of Lands, Bodhisattva Golden Knot, Bodhisattva Pearl Knot, Bodhisattva Maitreya, Bodhisattva Gentle Leader. These thirty-two thousand bodhisattvas were all such foremost leaders.
復有萬婆羅門，皆如編髮等，從四方境界來詣佛所而聽法。一切諸天各與其眾，俱來會聚此。彼天帝萬二千釋從四方來，與他大尊神妙之天，及諸龍神、揵沓和、阿須倫、迦留羅、甄陀羅，摩睺勒等，并其眾皆來會。諸比丘、比丘尼、優婆塞、優婆夷，并其眾會坐。彼時，佛與若干百千之眾，眷屬圍遶，而為說經。其從須彌方外來者，四面雲集，一切眾會皆坐自然師子之座。
Moreover, there were ten thousand Brahmins, all like those with matted hair and others, who came from the four directions and realms to the Buddha’s place to listen to the Dharma. All the devas, each with their own assemblies, gathered together there. The Lord of Devas, Śakra, with twelve thousand deities, came from the four directions, along with other great, venerable, and wondrous devas, as well as nāgas, yakṣas, asuras, garuḍas, kiṃnaras, mahoragas, and others, each with their own assemblies, all came to gather. Bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, together with their assemblies, sat in the gathering. At that time, the Buddha, surrounded by many hundreds of thousands of followers, was expounding the sūtra. Those who came from beyond the Sumeru region assembled like clouds from all four sides, and the entire gathering sat naturally upon lion thrones.
於是維耶離國有長者子，名羅隣那竭(漢言曰寶事)與五百長者子俱，皆有決於無上正真之道，持七寶蓋來詣佛所，稽首佛足，以其寶蓋，共覆佛上。佛之威神，令一寶蓋，覆此三千大千佛國。於是世界諸來大眾，皆見寶蓋覆此三千世界，諸須彌目隣、大目隣山、雪山、寶山、黑山、鐵圍山、大鐵圍山，悉現於寶蓋中。此三千世界，大海江河，川流泉源，及上日月星辰，天宮龍宮，諸尊神宮，悉現於寶蓋中。十方諸佛佛國嚴淨，及十方佛在所說法，皆現於寶蓋中，悉遙見聞。一切魔眾得未曾有，禮佛而立。國界若干，莫不目見。
Then in the city of Vaiśālī there was a householder’s son named Ratnākara, together with five hundred other householder’s sons, all of whom had resolved upon the supreme, true enlightenment. They brought a precious canopy and approached the Buddha, bowed their heads at the Buddha’s feet, and together covered the Buddha with their precious canopy. Through the Buddha’s majestic spiritual power, that single precious canopy covered this three-thousand-great-thousandfold world. At that time, all the great assembly that had gathered from various worlds saw the precious canopy covering this three-thousandfold world. All the Sumerus, the great Mount Sumerus, the Snow Mountains, the Jewel Mountains, the Black Mountains, the Iron Ring Mountains, the great Iron Ring Mountains—all appeared within the precious canopy. In this three-thousandfold world, the great oceans, rivers, streams, springs, and sources, and above them the sun, moon, and stars, the palaces of the devas, the palaces of the nāgas, the palaces of the honored spirits—all appeared within the precious canopy. The adorned purity of the buddha-lands in the ten directions, and the buddhas of the ten directions teaching the Dharma wherever they dwelt—all appeared within the precious canopy, and all were seen and heard from afar. All the hosts of māras experienced what they had never experienced before, paid homage to the Buddha, and stood there. The various boundaries of the lands were all seen with their own eyes.
童子寶事，即於佛前以偈讚曰：
The Youthful Treasure Deeds then praised before the Buddha with a verse, saying:
「清淨金華眼明好，淨教滅意度無極，
淨除欲疑稱無量，願禮沙門寂然迹。
既見大聖三界將，現我佛國特清明，
說最法言決眾疑，虛空神天得聞聽。
經道講授諸法王，以法布施解說人，
法鼓導善現上義，稽首法王此極尊。
說名不有亦不無，以因緣故諸法生，
非我不造彼不知，如佛清淨無惡形。
始在佛樹力降魔，得甘露滅覺道成，
以無心意而現行，一切異學伏其名。
三轉法輪於大千，受者修正質行清，
天人得見從解法，為現三寶於世間。
佛所說法開化人，終已無求常寂然，
上智愍度老死畏，當禮法海德無邊。
供養事者如須彌，無誡與誡等以慈，
所演如空念普行，孰聞佛名不敬承？
今奉能仁此慈蓋，於中現我三千世，
諸天龍神所居宮，犍沓和等及閱叉。
以知世間諸所有，十力哀現是變化，
眾覩希有皆歎佛，稽首極尊大智現。」
"With pure golden flower eyes, clear and fine, pure teachings extinguish thoughts, reaching the ultimate, Cleansing desires and doubts, praised as immeasurable, I bow to the śramaṇa's tranquil path.
Having seen the Great Sage, commander of the three realms, revealing my Buddha-land especially clear and bright, Proclaiming the supreme Dharma-words, resolving the multitude's doubts, heard by spirits and devas in the sky.
The Dharma-path expounded by all Dharma-kings, who with Dharma give alms and explain to people, The Dharma-drum guides goodness, revealing the highest meaning, I bow to this most honored Dharma-king.
The names spoken are neither existent nor non-existent, all dharmas arise due to causes and conditions, Not created by me, unknown by them, like the Buddha, pure without evil form.
First, at the Bodhi tree, with power subduing Māra, attaining nectar-extinction, awakening to the Way accomplished, Without mind or thought, yet manifesting activity, all heterodox schools are subdued by his name.
Three turnings of the Dharma-wheel throughout the great chiliocosm, recipients cultivate rightly, their conduct pure, Devas and humans, upon seeing, understand through the Dharma, for them the Three Jewels are revealed in the world.
The Dharma spoken by the Buddha opens and transforms people, ultimately without seeking, ever tranquil, The highest wisdom compassionately saves from the fear of old age and death, I bow to the Dharma-ocean, virtues boundless.
Those who serve offerings like Sumeru, without precepts and with precepts equal in kindness, Their exposition like space, mindfulness universally practiced, who hearing the Buddha's name would not revere and accept?
Now I offer this canopy of kindness from the Able One, within it appearing my three-thousandfold world, The palaces where devas, dragons, spirits dwell, gandharvas and so on, and yakṣas.
Knowing all that exists in the world, the Ten Powers compassionately manifest these transformations, The multitude beholds the rare and all praise the Buddha, I bow to the most honored, great wisdom manifest."
童子寶事說此偈讚佛已，以恭肅敬意，長跪叉手，白佛言：「此五百童子，皆有決於無上正真之道，願聞得佛國土清淨。佛惟解說如來佛國清淨之行。」
The youth Ratnapāla, having praised the Buddha with this verse, with reverent and solemn respect, knelt with hands joined and addressed the Buddha, saying: "These five hundred youths are all resolved upon the supreme, true Way. We wish to hear about attaining the purity of a Buddha-land. May the Buddha kindly explain the practice of purifying a Tathāgata's Buddha-land."
於是佛告寶事曰：「童子！諦聽！善思念之，吾當為汝解說如來菩薩佛國清淨。」於是寶事與諸大眾受教而聽。
Then the Buddha addressed Ratnakara, saying: "Child, listen attentively! Reflect well upon this, and I shall explain to you the purity of the Buddha-lands of the Tathāgatas and Bodhisattvas." Thereupon Ratnakara and the great assembly received the teaching and listened.
佛言：「童子！蚑行喘息人物之土，則是菩薩佛國。所以者何？菩薩欲教化眾生，是故攝取佛國；欲使佛國人民盡奉法律，故取佛國；欲使佛國人民入佛上智，故取佛國；欲使佛國人民見聖典之事而以發意，故取佛國。所以者何？欲導利一切人民，令生佛國。譬如有人欲度空中造立宮室，終不能成。如是，童子！菩薩欲度人民，故願取佛國；願取佛國者，非於空也。童子！當知菩薩以無求於國故，於佛國得道，以不言我教照人民，生于佛土；菩薩以善性於國故，於佛國得道，能成眾善，為人重任，生于佛土；菩薩弘其道意故，於佛國得道，恒以大乘正立人民，得有佛土；菩薩布施為國故，於佛國得道，一切布施施諸人民，生于佛土；菩薩持戒為國故，於佛國得道，周滿所願，以十善行合聚人民，生于佛土；菩薩忍辱為國故，於佛國得道，有三十二相而自嚴飾，以其忍行調正人民，生于佛土；菩薩精進為國故，於佛國得道，以諸德本善修勤力合聚人民，生于佛土；菩薩禪思為國故，於佛國得道，已知所念正安人民，生于佛土；菩薩智慧為國故，於佛國得道，能以正導成就人民，生于佛土；菩薩行四等心為國故，於佛國得道，慈悲喜護，護諸人民，生于佛土；菩薩行四恩為國故，於佛國得道，惠施仁愛利人等利，一切救濟合聚人民生，於佛土；菩薩行善權方便故，於佛國得道，一切行權攝人為善，生于佛土；菩薩行三十七道品之法故，於佛國得道，以根、力、覺、意勉進人民，生于佛土；菩薩分流法化故，於佛國得道，一切示現賢善之行，得見佛土；菩薩說除八難故，於佛國得道，一切為斷惡道眾難而有佛土；菩薩自覺不譏彼受故，於佛國得道，斷諸邪受而有佛土；菩薩淨修十善之行故，於佛國得道，而不離偶大財梵行，誠諦之語，免于惡道，言以柔軟，不別眷屬，恒與善俱，無有嫉慢，除忿怒意，以正見誨人，生于佛土。如是，童子！菩薩以應此行，便有名譽；已有名譽，便生善處；已生善處，便受其福；已受其福，便能分德；已能分德，便行善權；已行善權，則佛國淨；已佛國淨，則人物淨；已人物淨，則有淨智；已有淨智，則有淨教；已有淨教，則受清淨。如是，童子！菩薩欲使佛國清淨，當以淨意作如應行。所以者何？菩薩以意淨故，得佛國淨。」
The Buddha said, "Young one, the land where all creatures that crawl, breathe, and live is the Buddha-land of a bodhisattva. Why is this? A bodhisattva seeks to teach and transform living beings, therefore they establish a Buddha-land. They wish for all the people of that Buddha-land to uphold the Dharma, therefore they establish a Buddha-land. They wish for the people to enter the supreme wisdom of the Buddha, therefore they establish a Buddha-land. They wish for the people to witness the deeds of the sages and thereby arouse the aspiration for enlightenment, therefore they establish a Buddha-land. Why? To guide and benefit all people, leading them to be born in a Buddha-land.
For example, if someone wished to build a palace in empty space, they could never succeed. So it is, young one. A bodhisattva, wishing to deliver people, vows to establish a Buddha-land. But establishing a Buddha-land is not done in emptiness.
Young one, you should understand: A bodhisattva, by not seeking a land for themselves, attains the Way in a Buddha-land. By not saying 'I teach and enlighten the people,' they are born in a Buddha-land. A bodhisattva, by having a virtuous nature toward the land, attains the Way in a Buddha-land. They accomplish all good deeds, shoulder the great responsibility for others, and are born in a Buddha-land. A bodhisattva, by expanding their enlightened resolve, attains the Way in a Buddha-land. They constantly establish people in the Great Vehicle and thereby possess a Buddha-land. A bodhisattva, practicing generosity for the sake of the land, attains the Way in a Buddha-land. They give all kinds of gifts to the people and are born in a Buddha-land. A bodhisattva, observing precepts for the sake of the land, attains the Way in a Buddha-land. They fulfill all their vows, gather people together through the practice of the ten wholesome actions, and are born in a Buddha-land. A bodhisattva, practicing patience for the sake of the land, attains the Way in a Buddha-land. They adorn themselves with the thirty-two marks, guide and correct people through their patient conduct, and are born in a Buddha-land. A bodhisattva, practicing diligence for the sake of the land, attains the Way in a Buddha-land. They diligently cultivate all roots of virtue, gather people together through their effort, and are born in a Buddha-land. A bodhisattva, practicing meditation for the sake of the land, attains the Way in a Buddha-land. Knowing what is to be contemplated, they rightly settle the people and are born in a Buddha-land. A bodhisattva, practicing wisdom for the sake of the land, attains the Way in a Buddha-land. Able to guide people rightly to accomplishment, they are born in a Buddha-land. A bodhisattva, practicing the four immeasurable minds for the sake of the land, attains the Way in a Buddha-land. With loving-kindness, compassion, sympathetic joy, and equanimity, they protect all people and are born in a Buddha-land. A bodhisattva, practicing the four means of embracing for the sake of the land, attains the Way in a Buddha-land. Through giving, kind words, beneficial actions, and cooperation, they gather all people together and are born in a Buddha-land. A bodhisattva, practicing skillful means for the sake of the land, attains the Way in a Buddha-land. Through all skillful actions, they gather people toward goodness and are born in a Buddha-land. A bodhisattva, practicing the thirty-seven aids to enlightenment for the sake of the land, attains the Way in a Buddha-land. Through the faculties, powers, factors of enlightenment, and the path, they encourage and advance the people and are born in a Buddha-land. A bodhisattva, by spreading the Dharma through various methods, attains the Way in a Buddha-land. By demonstrating all virtuous and excellent conduct, they come to see a Buddha-land. A bodhisattva, by teaching the removal of the eight difficulties, attains the Way in a Buddha-land. By working to cut off all evil destinies and hardships, they possess a Buddha-land. A bodhisattva, by being self-aware and not criticizing the acceptance of others, attains the Way in a Buddha-land. By cutting off all wrong acceptances, they possess a Buddha-land. A bodhisattva, by purely cultivating the ten wholesome actions, attains the Way in a Buddha-land. They do not stray from companionship, great wealth, or the pure life. They speak truthfully, avoid evil destinies, use gentle speech, show no partiality to kin, always associate with the good, harbor no jealousy or arrogance, abandon angry thoughts, and instruct people with right view. Thus they are born in a Buddha-land.
So it is, young one. A bodhisattva, by practicing in accordance with these actions, gains renown. Having gained renown, they are born in a good place. Being born in a good place, they receive blessings. Having received blessings, they can share virtue. Being able to share virtue, they practice skillful means. Practicing skillful means, their Buddha-land becomes pure. Their Buddha-land being pure, the people and things become pure. The people and things being pure, they gain pure wisdom. Having pure wisdom, there is pure teaching. Having pure teaching, they attain purity.
Thus, young one, if a bodhisattva wishes to make their Buddha-land pure, they should act accordingly with a pure mind. Why? Because it is through the purity of their mind that a bodhisattva attains a pure Buddha-land."
賢者舍利弗，承佛威神，心念是語：「以意淨故得佛國淨，我世尊本為菩薩時，意豈不淨，而是佛國不淨若此？」
The Venerable Shariputra, empowered by the Buddha's majestic spiritual force, thought thus in his mind: "If it is through purity of mind that one attains a pure Buddha-land, then when our World-Honored One was still practicing as a Bodhisattva, was his mind not pure? Why then is this Buddha-land so impure as this?"
佛知其意，即報言：「云何，舍利弗！我日月淨，不見色者，豈日月過耶？」
The Buddha, knowing his thoughts, replied, "Tell me, Shariputra, if the sun and moon are pure and bright, but someone cannot see their light, is that the fault of the sun and moon?"
對曰：「不也。非日月過。」
He replied, "No, it is not that the sun and moon are at fault."
佛言：「此，舍利弗！咎在眾人無有智慧，不見如來佛國嚴淨，非如來咎。此，舍利弗！我佛國淨，汝又未見。」
The Buddha said, "Shariputra, the fault lies with people who lack wisdom and cannot see the pure and magnificent realm of the Buddha. It is not the fault of the Tathagata. Shariputra, my Buddha realm is pure—it is you who have not yet seen it."
編髮梵志謂舍利弗言：「惟，賢者！莫呼是佛國以為不淨。我見釋迦文佛國嚴淨，譬如彼清明天宮。」
The Braided-Hair Brahmin said to Shariputra, "O, worthy one! Do not call this Buddha-land impure. I see the land of Shakyamuni Buddha as pure and adorned, like the clear and radiant heavenly palace."
舍利弗言：「我見此中亦有雜糅，其大陸地則有黑山石沙穢惡充滿。」
Shariputra replied, "I see that within this place there is also impurity. The great land is filled with black mountains, rocky ground, sand, and foulness."
編髮答曰：「賢者以聞雜惡之意、不猗淨慧視佛國耳。當如菩薩等意清淨，倚佛智慧，是以見佛國皆清淨。」
The braided-hair ascetic replied, "Virtuous one, it is because your mind is mixed with defilements and you do not rely on pure wisdom to see the Buddha-lands. You should be like the bodhisattvas, whose minds are purified, and who rely on the Buddha's wisdom. Therefore, they see all Buddha-lands as pure."
於是佛即以足指按地，此三千大千世界皆為震動，若干百千珍寶積嚴，處處校飾，譬如眾寶羅列淨好，如來境界無量嚴淨於是悉現。一切魔眾歎未曾有，而皆自見坐寶蓮華。佛告舍利弗：「汝且觀此佛國嚴淨？」
Then the Buddha pressed the ground with his toe, and this entire three-thousandfold world system trembled and shook. Countless hundreds and thousands of precious treasures appeared, adorning and beautifying every place. It was as if a multitude of jewels were arrayed in pure splendor, and the boundless, magnificent purity of the Tathagata's realm was fully revealed. All the demon hosts marveled at what they had never seen before, and each beheld themselves seated upon jeweled lotus flowers. The Buddha said to Shariputra, "Do you now see the splendid purity of this Buddha-land?"
對曰：「唯然。本所不見，本所不聞，今佛國土好淨悉現。」
He replied, "Indeed. What we have never seen before, what we have never heard before—now the pure and wondrous Buddha-lands are all revealed before us."
「然，舍利弗！我佛國如是，為當度不肖人故，如來隨此多怒害者現佛國異。譬如諸天同金鉢食，其福多者，舉手自淨。如是，舍利弗！若人意清淨者，便自見諸佛佛國清淨。」
"Indeed, Shariputra! My Buddha-land is like this. To save those who are not yet virtuous, the Tathagata manifests different Buddha-lands according to the many angry and harmful beings. Just as the devas eat from the same golden bowl, those with greater merit find their food purified as they raise their hands. So it is, Shariputra! If a person's mind is pure, they will naturally see the purity of all Buddhas' lands."
當佛現此佛土嚴淨之時，八萬四千人發無上正真道意，長者子寶事并五百童子皆得柔順法忍。佛現神足，於是國土莫不欣然，各得其所。弟子行者，天與人三萬二千，遠塵離垢，諸法法眼生；其八千人漏盡意解。
When the Buddha revealed the pure magnificence of this Buddha-land, eighty-four thousand beings resolved to attain the supreme, genuine Way. The elder’s son, Jewel-Deeds, along with five hundred youths, all attained the patient acceptance of the Dharma. By displaying his spiritual power, the Buddha brought joy to the entire land, and each being found their rightful place. Among the disciples and practitioners, thirty-two thousand gods and humans saw the dust and defilements vanish, and the Dharma-eye arose in them regarding all phenomena. Eight thousand of them attained the exhaustion of outflows and liberation of mind.