T03n0157_悲華經
大正藏第 03 冊 No. 0157 悲華經
No. 157
悲華經卷第一
北涼天竺三藏曇無讖譯
轉法輪品第一
如是我聞：
一時佛在王舍城耆阇崛山，與大比丘僧六萬二千人俱，皆阿羅漢，諸漏已盡，無復煩惱，一切自在，心得解脫，慧得解脫；譬如善調摩訶那伽，所作已辦，舍于重擔，逮得己利，盡諸有結，正智得解，心得自在，於一切心，得度彼岸，唯除阿難。菩薩摩訶薩四百四十萬人，彌勒菩薩最為上首，皆得陀羅尼忍辱禪定，深解諸法空無定想，如是大士皆不退轉。是時，復有大梵天王與無量百千諸梵天子，俱他化自在天王與其眷屬四百萬人俱，化樂天王亦與眷屬三百五十萬人俱，兜率天王亦與眷屬三百萬人俱，夜摩天王亦與眷屬三百五十萬人俱，忉利天王釋提桓因亦與眷屬四百萬人俱，毗沙門天王亦與鬼神眷屬十萬人俱，毗樓勒天王亦與拘辦荼眷屬一千俱，毗樓勒叉天王亦與諸龍眷屬一千俱，提頭賴吒天王與乾闥婆眷屬一千俱，難陀龍王、婆難陀龍王亦各與一千眷屬俱，如是等眾，皆已發心趣于大乘，已行六波羅蜜。
爾時世尊，眷屬圍繞，為諸大眾說微妙法，除四顛倒，生善法明，得智慧光，了四聖諦，欲令來世諸菩薩等得入三昧，入三昧已，過於聲聞、辟支佛地，于阿耨多羅三藐三菩提無有退轉
現代漢語譯本 如是我聞： 一時，佛在王舍城耆阇崛山，與六萬二千位大比丘僧人在一起。他們都是阿羅漢，已經斷盡了一切煩惱，不再有任何憂慮，一切都自在無礙，心意和智慧都得到了解脫。他們就像是善於調御的大象，已經完成了該做的事情，放下了沉重的負擔，獲得了自身的利益，斷盡了一切束縛，以正確的智慧獲得了覺悟，心意自由自在，對於一切心念都已到達彼岸，只有阿難除外。還有四百四十萬位菩薩摩訶薩，彌勒菩薩是他們的首領。他們都獲得了陀羅尼、忍辱和禪定，深刻理解了諸法皆空、沒有固定不變的實相。這些大士都不會退轉。當時，還有大梵天王與無數百千位梵天子在一起，他化自在天王與他的四百萬眷屬在一起，化樂天王也與他的三百五十萬眷屬在一起，兜率天王也與他的三百萬眷屬在一起，夜摩天王也與他的三百五十萬眷屬在一起，忉利天王釋提桓因也與他的四百萬眷屬在一起，毗沙門天王也與他的十萬鬼神眷屬在一起，毗樓勒天王也與他的拘辦荼一千眷屬在一起，毗樓勒叉天王也與他的諸龍一千眷屬在一起，提頭賴吒天王與他的乾闥婆一千眷屬在一起，難陀龍王、婆難陀龍王也各自與一千眷屬在一起。這些大眾都已發心趨向大乘，已經修行了六波羅蜜。 那時，世尊被眷屬圍繞，為大眾宣說微妙的佛法，破除四種顛倒的見解，生起善法的光明，獲得智慧的光芒，明瞭四聖諦。佛陀希望未來的菩薩們能夠進入三昧，進入三昧之後，超越聲聞和辟支佛的境界，在阿耨多羅三藐三菩提的道路上永不退轉。
English version Thus have I heard: At one time, the Buddha was in the city of Rajagriha, on Mount Gridhrakuta, together with sixty-two thousand great Bhikshu monks. They were all Arhats, having exhausted all defilements, with no more worries, completely free and unhindered, their minds and wisdom liberated. They were like well-tamed great elephants, having completed what needed to be done, having laid down their heavy burdens, having attained their own benefit, having exhausted all bonds, having attained enlightenment with correct wisdom, their minds free, having reached the other shore in all thoughts, except for Ananda. There were also four million four hundred thousand Bodhisattva Mahasattvas, with Bodhisattva Maitreya as their leader. They had all attained Dharani, patience, and Samadhi, deeply understanding that all dharmas are empty and without fixed form. These great beings would not regress. At that time, there was also the Great Brahma King with countless hundreds of thousands of Brahma sons, the Parinirmita-vasavartin King with his four million retinue, the Nirmanarati King also with his three million five hundred thousand retinue, the Tusita King also with his three million retinue, the Yama King also with his three million five hundred thousand retinue, the Sakra, King of the Trayastrimsa Heaven, also with his four million retinue, the Vaisravana King also with his ten thousand Yaksha retinue, the Virudhaka King also with his one thousand Kumbhanda retinue, the Virupaksha King also with his one thousand Naga retinue, the Dhritarashtra King with his one thousand Gandharva retinue, and the Nanda Dragon King and the Upananda Dragon King, each with their one thousand retinue. These assemblies had all generated the aspiration for the Great Vehicle and had already practiced the Six Paramitas. At that time, the World Honored One, surrounded by his retinue, was expounding the subtle Dharma to the assembly, eliminating the four inverted views, generating the light of good dharmas, obtaining the light of wisdom, and understanding the Four Noble Truths. The Buddha wished that future Bodhisattvas would be able to enter Samadhi, and having entered Samadhi, they would surpass the realms of Sravakas and Pratyekabuddhas, and would never regress on the path to Anuttara-samyak-sambodhi.
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爾時，彌勒菩薩、無癡見菩薩、水天菩薩、師子意菩薩、日光菩薩，如是等上首菩薩摩訶薩十千人俱，即從座起，偏袒右肩，右膝著地，叉手合掌，向東南方，一心歡喜，恭敬瞻仰而作是言：「南無蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！南無蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！希有世尊！成阿耨多羅三藐三菩提，未久而能示現種種無量神足變化，令無量無邊百千億那由他眾生得種善根，不退轉于阿耨多羅三藐三菩提。」
爾時，會中有菩薩摩訶薩，名寶日光明，即從座起，偏袒右肩，右膝著地，合掌向佛，而白佛言：「彌勒菩薩！無癡見菩薩！水天菩薩！師子意菩薩！日光菩薩！如是等上首菩薩摩訶薩十千人等！以何緣故，舍于聽法，而從座起，偏袒右肩，右膝著地，叉手合掌，向東南方，一心歡喜而作是言：『南無蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！南無蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！希有世尊！成阿耨多羅三藐三菩提，未久而能示現種種無量神足變化，令無量無邊百千億那由他眾生得種善根。』世尊！是蓮華尊佛去此遠近？彼佛成道已來幾時？國土何名？以何莊嚴？蓮華尊佛何故示現種種變化？於十方世界所有諸佛示現種種無量變化，或有菩薩而得瞻見，我獨不睹？」
爾時，佛告寶日光明菩薩：「善男子！善哉！善哉！汝所問者，即是珍寶，即是賢善，即是善辯，即是善問，汝善男子！能問如來如是妙義，欲得教化無量萬億那由他眾生令種善根，欲得顯現蓮華尊界種種莊嚴
現代漢語譯本 當時，彌勒菩薩、無癡見菩薩、水天菩薩、師子意菩薩、日光菩薩等一萬位上首菩薩摩訶薩，一同從座位上站起，袒露右肩，右膝跪地，雙手合十，面向東南方，一心歡喜，恭敬地瞻仰，並說道：『頂禮蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！頂禮蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！稀有啊，世尊！成就無上正等正覺，不久就能示現種種無量的神通變化，使無量無邊百千億那由他的眾生得以種下善根，不退轉于無上正等正覺。』 當時，會中有一位菩薩摩訶薩，名叫寶日光明，也從座位上站起，袒露右肩，右膝跪地，合掌向佛，對佛說道：『彌勒菩薩！無癡見菩薩！水天菩薩！師子意菩薩！日光菩薩！以及這一萬位上首菩薩摩訶薩等！因為什麼緣故，捨棄聽法，而從座位上站起，袒露右肩，右膝跪地，雙手合十，面向東南方，一心歡喜地說道：『頂禮蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！頂禮蓮華尊多陀阿伽度、阿羅呵、三藐三佛陀！稀有啊，世尊！成就無上正等正覺，不久就能示現種種無量的神通變化，使無量無邊百千億那由他的眾生得以種下善根。』世尊！這位蓮華尊佛距離這裡有多遠？那位佛成道以來有多久了？他的國土叫什麼名字？以什麼來莊嚴？蓮華尊佛為什麼示現種種變化？在十方世界所有諸佛示現種種無量變化時，有的菩薩能夠瞻仰見到，唯獨我沒有看到？』 當時，佛告訴寶日光明菩薩：『善男子！好啊！好啊！你所問的，正是珍寶，正是賢善，正是善辯，正是善問。你這位善男子！能夠問如來如此微妙的道理，想要教化無量萬億那由他的眾生，使他們種下善根，想要顯現蓮華尊佛世界的種種莊嚴。
English version At that time, Maitreya Bodhisattva, Avidyā-vināśa Bodhisattva, Water God Bodhisattva, Lion's Will Bodhisattva, Sun Light Bodhisattva, and ten thousand other leading Bodhisattva Mahasattvas, all rose from their seats, bared their right shoulders, knelt on their right knees, clasped their hands together, faced the southeast, and with joyful hearts and respectful gazes, said: 『Namo Lotus Honored Tathāgata, Arhat, Samyaksaṃbuddha! Namo Lotus Honored Tathāgata, Arhat, Samyaksaṃbuddha! Rare is the World Honored One! Having attained Anuttarā-samyak-saṃbodhi, you are able to manifest various immeasurable miraculous transformations in a short time, enabling countless billions of nayutas of sentient beings to plant roots of goodness and not regress from Anuttarā-samyak-saṃbodhi.』 At that time, a Bodhisattva Mahasattva named Jewel Sun Light, in the assembly, also rose from his seat, bared his right shoulder, knelt on his right knee, clasped his hands towards the Buddha, and said to the Buddha: 『Maitreya Bodhisattva! Avidyā-vināśa Bodhisattva! Water God Bodhisattva! Lion's Will Bodhisattva! Sun Light Bodhisattva! And these ten thousand leading Bodhisattva Mahasattvas! For what reason have they abandoned listening to the Dharma, and risen from their seats, bared their right shoulders, knelt on their right knees, clasped their hands together, faced the southeast, and with joyful hearts said: 『Namo Lotus Honored Tathāgata, Arhat, Samyaksaṃbuddha! Namo Lotus Honored Tathāgata, Arhat, Samyaksaṃbuddha! Rare is the World Honored One! Having attained Anuttarā-samyak-saṃbodhi, you are able to manifest various immeasurable miraculous transformations in a short time, enabling countless billions of nayutas of sentient beings to plant roots of goodness.』 World Honored One! How far is that Lotus Honored Buddha from here? How long has it been since that Buddha attained enlightenment? What is the name of his land? With what is it adorned? Why does the Lotus Honored Buddha manifest various transformations? When all the Buddhas in the ten directions manifest various immeasurable transformations, some Bodhisattvas are able to see them, but I alone have not seen them?』 At that time, the Buddha said to Jewel Sun Light Bodhisattva: 『Good man! Excellent! Excellent! What you have asked is indeed a treasure, indeed virtuous, indeed eloquent, indeed a good question. You, good man! Are able to ask the Tathagata such profound meanings, desiring to teach countless billions of nayutas of sentient beings, enabling them to plant roots of goodness, desiring to reveal the various adornments of the Lotus Honored Buddha's world.』
。善男子！我今當說，諦聽！諦聽！善思念之，善受攝持。」
寶日光明菩薩一心歡喜受教而聽。
爾時，世尊告寶日光明：「善男子！東南方去此一億百千佛土，有佛世界名曰蓮華。以種種莊嚴而挍飾之，散諸名華，香氣遍熏，寶樹莊嚴，種種寶山紺琉璃地，無量菩薩充滿其國，善法妙音周遍而聞。其地柔軟譬如天衣，行時足下蹈入四寸，舉足還復自然而生種種蓮華。其七寶樹高七由旬，其枝自然懸天袈裟。其佛世界常聞諸天伎樂音聲，彼諸眾鳥聲中，常出根、力、覺意妙法之音；諸樹枝葉相掁作聲，過諸天人五樂之音。一一樹根所出香淚過諸天香，香氣遍滿過千由旬。其樹中間懸天瓔珞。有七寶樓觀，高五百由旬，縱廣正等一百由旬，周匝欄楯七寶所成。其樓四邊有大池水，長八十由旬，廣五十由旬，其池四方有妙階道純以七寶，其池水中有優缽羅華、拘物頭華、波頭摩華、芬陀利華，一一蓮華縱廣正等滿一由旬。于夜初分有諸菩薩，于華臺中生結加趺坐，受于解脫喜悅之樂。過夜分已四方有風，柔軟香潔觸菩薩身，其風能令合華開敷吹散佈地。是時菩薩從三昧起，復受解脫喜悅之樂，下蓮華臺升于高樓，於七寶座處，結加趺坐聽受妙法。其園觀外周匝四邊，有閻浮檀紫磨金山高二十由旬，縱廣正等滿三由旬，山有無量百千珍寶、紺琉璃珠、火珠之明間錯其間。爾時，蓮華尊佛以大光明並諸寶明，和合顯照其佛世界，其土光明微妙第一，更無日月亦無晝夜，以華合鳥遷而知時節。其寶山上有紺琉璃妙好之臺，高六十由旬，縱廣二十由旬
現代漢語譯本：『善男子！我現在要說了，仔細聽！仔細聽！好好思考，好好領會。』 寶日光明菩薩一心歡喜地接受教誨並聽著。 這時，世尊告訴寶日光明：『善男子！從這裡向東南方經過一億百千個佛土，有一個佛世界名叫蓮華。那裡用各種莊嚴的裝飾來修飾，散佈著各種名貴的花朵，香氣瀰漫，寶樹莊嚴，各種寶山和紺琉璃地面，無數的菩薩充滿那個國度，美好的佛法之音傳遍四方。那裡的地面柔軟得像天衣，行走時腳會陷入四寸，抬起腳后自然會生出各種蓮花。那裡的七寶樹高七由旬，樹枝自然垂掛著天衣袈裟。那個佛世界經常能聽到諸天演奏的音樂聲，那些鳥兒的叫聲中，常常發出根、力、覺意的微妙佛法之音；樹枝和樹葉相互摩擦發出的聲音，勝過諸天人五種樂器的聲音。每一棵樹根所散發出的香氣勝過諸天的香氣，香氣瀰漫超過千里。樹的中間懸掛著天上的瓔珞。那裡有七寶樓閣，高五百由旬，縱橫都是一百由旬，周圍的欄桿都是用七寶製成的。樓閣的四邊有大池水，長八十由旬，寬五十由旬，池子的四方有精美的階梯，都是用七寶製成的。池水中有優缽羅花、拘物頭花、波頭摩花、芬陀利花，每一朵蓮花縱橫都有一由旬。在夜晚的開始時，有許多菩薩在花臺中出生，結跏趺坐，享受解脫的喜悅。過了夜晚，四方有風，柔軟而香潔，吹拂菩薩的身體，風能使合攏的花朵開放，散佈在地上。這時，菩薩從三昧中醒來，再次享受解脫的喜悅，從蓮花臺上下來，登上高樓，在七寶座上結跏趺坐，聽受微妙的佛法。園林外觀的四周，有閻浮檀紫磨金山，高二十由旬，縱橫都是三由旬，山上有無數的珍寶、紺琉璃珠、火珠，交錯其間。這時，蓮華尊佛以大光明和各種寶光，共同照耀著他的佛世界，那裡的光明微妙第一，沒有日月，也沒有白天黑夜，通過花朵的開合和鳥的遷徙來知道時節。寶山上有紺琉璃的美麗高臺，高六十由旬，縱橫二十由旬。'
English version: 『Good man! I am about to speak now, listen carefully! Listen carefully! Think well, and receive and hold it well.』 Bodhisattva Bright Sun Jewel joyfully received the teaching and listened. At that time, the World Honored One told Bright Sun Jewel: 『Good man! Going southeast from here for one hundred million billion Buddha lands, there is a Buddha world named Lotus. It is adorned with various decorations, scattered with various famous flowers, its fragrance pervades everywhere, adorned with precious trees, various precious mountains and lapis lazuli ground, countless Bodhisattvas fill that country, and the wonderful sound of the good Dharma is heard everywhere. The ground there is as soft as heavenly garments, when walking, the feet sink in four inches, and when the feet are lifted, various lotuses naturally grow. The seven precious trees there are seven yojanas high, and their branches naturally hang heavenly kasayas. In that Buddha world, the sounds of heavenly music are often heard, and from the sounds of those birds, the wonderful sounds of the roots, powers, and enlightenment factors of the Dharma often emerge; the sounds of the branches and leaves rubbing against each other surpass the sounds of the five musical instruments of the gods and humans. The fragrance emitted from each tree root surpasses the fragrance of the gods, and the fragrance pervades more than a thousand yojanas. Heavenly necklaces hang in the middle of the trees. There are seven precious pavilions, five hundred yojanas high, and one hundred yojanas in length and width, with railings all around made of seven treasures. On the four sides of the pavilions are large ponds, eighty yojanas long and fifty yojanas wide, and on the four sides of the ponds are exquisite stairways made entirely of seven treasures. In the ponds are utpala flowers, kumuda flowers, padma flowers, and pundarika flowers, each lotus flower being one yojana in length and width. At the beginning of the night, many Bodhisattvas are born in the flower platforms, sitting in full lotus posture, enjoying the joy of liberation. After the night has passed, there is wind from the four directions, soft and fragrant, touching the bodies of the Bodhisattvas, and the wind can cause the closed flowers to open and scatter on the ground. At this time, the Bodhisattvas awaken from samadhi, again enjoying the joy of liberation, descend from the lotus platforms, ascend to the high pavilions, and sit in full lotus posture on the seven precious seats, listening to the wonderful Dharma. Around the outside of the gardens, there are Jambudvipa purple gold mountains, twenty yojanas high, and three yojanas in length and width, and on the mountains are countless treasures, lapis lazuli beads, and fire pearls, interspersed among them. At that time, the Lotus Honored Buddha, with great light and various precious lights, together illuminates his Buddha world, the light there is subtle and supreme, there is no sun or moon, nor day or night, and the seasons are known by the opening and closing of the flowers and the migration of the birds. On the precious mountains are beautiful lapis lazuli platforms, sixty yojanas high, and twenty yojanas in length and width.』
。其臺四邊周匝欄楯七寶所成，其臺中央有七寶床，其床各有一生菩薩坐聽受法。
「善男子！其佛世界有菩提樹名因陀羅，高三千由旬，樹莖縱廣五百由旬，枝葉縱廣一千由旬。下有蓮華，琉璃為莖高五百由旬。一一諸華各有一億百千金葉高五由旬，馬瑙為䩸、七寶為須高十由旬，縱廣正等滿七由旬。爾時，蓮華尊佛坐此華上，即于昨夜成阿耨多羅三藐三菩提。其菩提華座周匝復有種種蓮華，有諸菩薩各坐其上，見蓮華尊佛種種變化。」
爾時，世尊釋迦牟尼說是事已，寶日光明菩薩摩訶薩白佛言：「世尊！蓮華尊佛以何相貌作諸變化？惟愿說之。」
佛告寶日光明：「善男子！蓮華尊佛于昨夜分成阿耨多羅三藐三菩提，其佛過夜分已示現種種神足變化。其身變現乃至梵天，頂肉髻相放六十億那由他百千光明，照于上方微塵數等諸佛世界。爾時，上方菩薩不觀下方眼所緣色，所謂大小鐵圍及諸小山，但觀佛光所及世界。于諸世界有諸菩薩得授記莂，若得陀羅尼忍辱三昧，或得上位一生補處。是菩薩等所有光明，以佛光故悉不復現。如是等眾叉手向于蓮華尊佛瞻仰尊顏。爾時，惟見三十二相瓔珞其身，八十種好次第莊嚴，見蓮華尊佛及其世界種種莊嚴，如是見已，心得歡喜。爾時，如微塵數等諸佛世界中，諸菩薩摩訶薩見蓮華尊佛光明變化及其世界已，各捨本土以自神足，悉共發來詣彼佛所，禮拜、圍繞、供養、恭敬、尊重、讚歎
現代漢語譯本：它的臺座四邊環繞著七寶製成的欄桿，臺座中央有一張七寶床，每張床上都有一位一生補處的菩薩坐著聽法。 『善男子！那個佛的世界裡有一棵菩提樹，名叫因陀羅，高三千由旬，樹幹縱橫五百由旬，枝葉縱橫一千由旬。樹下有蓮花，琉璃為莖，高五百由旬。每一朵蓮花都有一億百千片金葉，高五由旬，瑪瑙為花蕊，七寶為須，高十由旬，縱橫相等，滿七由旬。當時，蓮花尊佛就坐在這蓮花上，就在昨夜成就了阿耨多羅三藐三菩提。他的菩提花座周圍還有各種蓮花，有許多菩薩各自坐在上面，見到蓮花尊佛的種種變化。』 當時，世尊釋迦牟尼說完這些事後，寶日光明菩薩摩訶薩對佛說：『世尊！蓮花尊佛以什麼樣的相貌作種種變化？希望您能說一說。』 佛告訴寶日光明：『善男子！蓮花尊佛在昨夜成就阿耨多羅三藐三菩提，佛在過夜之後就示現種種神通變化。他的身體變現乃至梵天，頭頂的肉髻相放出六十億那由他百千光明，照耀上方如微塵數般的諸佛世界。當時，上方的菩薩不再觀看下方眼睛所能看到的顏色，比如大小鐵圍山和各種小山，只觀看佛光所照耀的世界。在這些世界裡，有許多菩薩得到授記，或者得到陀羅尼、忍辱三昧，或者得到上位一生補處。這些菩薩的光明，因為佛光的原因，全部不再顯現。這些菩薩們合掌向蓮花尊佛瞻仰尊容。當時，只能看到三十二相莊嚴其身，八十種好依次莊嚴，看到蓮花尊佛及其世界的種種莊嚴，這樣看到后，心中感到歡喜。當時，如微塵數般的諸佛世界中，諸位菩薩摩訶薩看到蓮花尊佛的光明變化及其世界后，各自捨棄自己的本土，以自己的神通，全部來到佛的所在地，禮拜、圍繞、供養、恭敬、尊重、讚歎。』
English version: Its platform is surrounded by railings made of seven treasures, and in the center of the platform is a bed of seven treasures, on each of which sits a Bodhisattva who will attain Buddhahood in their next life, listening to the Dharma. 'Good man! In that Buddha's world, there is a Bodhi tree named Indra, which is three thousand yojanas high, with a trunk that is five hundred yojanas wide and long, and branches and leaves that are one thousand yojanas wide and long. Below it are lotuses, with stems of lapis lazuli, five hundred yojanas high. Each lotus has one hundred million gold leaves, each five yojanas high, with agate as the pistil, and seven treasures as the stamens, ten yojanas high, with a width and length of seven yojanas. At that time, the Lotus Honored Buddha sat on this lotus, and just last night attained Anuttara-samyak-sambodhi. Around his Bodhi flower seat were various lotuses, and many Bodhisattvas each sat on them, witnessing the various transformations of the Lotus Honored Buddha.' At that time, after the World Honored One Shakyamuni had spoken these things, the Bodhisattva Mahasattva Precious Sun Light said to the Buddha: 'World Honored One! What form did the Lotus Honored Buddha take to perform these transformations? We wish you would tell us.' The Buddha told Precious Sun Light: 'Good man! The Lotus Honored Buddha attained Anuttara-samyak-sambodhi last night, and after the night had passed, he manifested various miraculous transformations. His body transformed even to the Brahma heavens, and the protuberance on the top of his head emitted sixty billion nayutas of hundreds of thousands of lights, illuminating the Buddha worlds above, as numerous as dust particles. At that time, the Bodhisattvas above no longer looked at the colors that the eyes could perceive below, such as the great and small iron mountains and various small mountains, but only looked at the worlds illuminated by the Buddha's light. In these worlds, many Bodhisattvas received predictions, or attained Dharani, forbearance samadhi, or attained the position of a Bodhisattva who will attain Buddhahood in their next life. The light of these Bodhisattvas, because of the Buddha's light, no longer appeared. These Bodhisattvas put their palms together and looked up at the dignified face of the Lotus Honored Buddha. At that time, they could only see the thirty-two marks adorning his body, and the eighty minor marks adorning him in order, and they saw the various adornments of the Lotus Honored Buddha and his world. Having seen this, their hearts were filled with joy. At that time, in the Buddha worlds as numerous as dust particles, the Bodhisattva Mahasattvas, having seen the light transformations of the Lotus Honored Buddha and his world, each abandoned their own lands and, using their own miraculous powers, all came to the Buddha's location, to bow, circumambulate, make offerings, respect, honor, and praise him.'
。
「善男子！爾時，彼佛見諸菩薩出其舌相，悉皆遍覆諸四天下行住坐等一切眾生，或有菩薩入于禪定，從禪定起在大眾中，禮拜、圍繞、供養、恭敬、尊重、讚歎蓮華尊佛。善男子！彼佛爾時示現如是廣長舌相，作變化已即還攝之。
「善男子！蓮華尊佛復放身毛孔光，一一毛孔出六十億那由他百千光明，其光微妙普遍十方，一一方面各各過於微塵數等諸佛世界。彼世界中在在處處，所有菩薩得授記已，得陀羅尼三昧忍辱，或得上位一生補處。見是光已，各各自舍其佛世界，乘神通力，皆共發來至彼佛所，禮拜、圍繞、供養、恭敬、尊重、讚歎。善男子！爾時，彼佛作此變化，即復還攝，為諸菩薩及諸大眾，講說正法，轉不退輪，欲令無量無邊眾生得大利益，得大快樂。憐愍世間為人天故，欲令具足無上大乘。」
悲華經陀羅尼品第二
爾時，寶日光明菩薩白佛言：「世尊！彼佛世界云何得知晝夜差別？所聞音聲為何相貌？彼諸菩薩云何而得成就？一心行何異行？」
佛告寶日光明菩薩：「善男子！彼佛世界常有佛光以為照明，以華合鳥遷如來、菩薩入諸禪定師子游戲，其心歡喜受解脫樂。爾時，便知即是夜分。若有風吹諸華散地，諸鳥相和作微妙聲，雨種種華四方風起，香氣微妙柔軟細滑，佛及菩薩從禪定起。是時，彼佛為諸大眾說菩薩法藏，欲令出過聲聞、緣覺，是故得知即是晝分
『善男子！那時，那佛看見各位菩薩伸出他們的舌頭，都遍佈覆蓋了整個四天下，無論眾生行走、站立、坐著等一切行為，有的菩薩進入禪定，從禪定中起身在大眾中，禮拜、圍繞、供養、恭敬、尊重、讚歎蓮華尊佛。善男子！那佛那時示現如此廣長的舌相，變化完畢后就收回了。 『善男子！蓮華尊佛又放出身體毛孔的光芒，每一個毛孔都發出六十億那由他百千光明，那光芒微妙地普遍照耀十方，每一方面都各自超過微塵數般的諸佛世界。那些世界中，在在處處，所有得到授記的菩薩，得到陀羅尼三昧忍辱，或者得到上位一生補處。看見這光芒后，各自捨棄他們的佛世界，乘著神通力，都一同來到那佛所在之處，禮拜、圍繞、供養、恭敬、尊重、讚歎。善男子！那時，那佛作了這種變化，就又收回，為各位菩薩以及大眾，講說正法，轉動不退轉的法輪，想要讓無量無邊的眾生得到大利益，得到大快樂。憐憫世間爲了人天，想要讓他們具足無上大乘。』 《悲華經》陀羅尼品第二 那時，寶日光明菩薩對佛說：『世尊！那佛的世界如何得知晝夜的差別？所聽到的聲音是什麼樣的？那些菩薩如何才能成就？一心修行什麼不同的行為？』 佛告訴寶日光明菩薩：『善男子！那佛的世界常有佛光作為照明，以花朵合攏、鳥兒遷徙，如來、菩薩進入各種禪定，像獅子游戲一樣，他們內心歡喜地享受解脫的快樂。那時，就知道是夜間。如果有風吹散花朵落地，鳥兒互相唱和發出美妙的聲音，下著各種各樣的花，四方颳起風，香氣微妙柔軟細滑，佛和菩薩從禪定中起身。這時，那佛為大眾講說菩薩法藏，想要讓他們超越聲聞、緣覺，因此就知道是白天。』
'Good man! At that time, that Buddha saw all the Bodhisattvas extending their tongues, which completely covered all the sentient beings in the four continents, whether they were walking, standing, or sitting. Some Bodhisattvas entered into meditation, and upon arising from meditation, they would, in the midst of the assembly, bow, circumambulate, make offerings, respect, honor, and praise the Lotus Honored Buddha. Good man! At that time, that Buddha manifested such a long and broad tongue, and after the transformation, he retracted it.' 'Good man! The Lotus Honored Buddha also emitted light from the pores of his body. Each pore emitted sixty billion nayutas of hundreds of thousands of lights. The light was subtle and pervaded the ten directions, each direction surpassing the number of Buddha worlds equal to dust particles. In those worlds, everywhere, all the Bodhisattvas who had received predictions, obtained the Dharani Samadhi Patience, or attained the position of the next Buddha in their next life. Upon seeing this light, they each abandoned their Buddha worlds, and by their supernatural powers, they all came together to the place where that Buddha was, bowing, circumambulating, making offerings, respecting, honoring, and praising him. Good man! At that time, that Buddha made this transformation, and then retracted it again, for the sake of all the Bodhisattvas and the assembly, he preached the true Dharma, turning the wheel of non-retrogression, desiring to enable countless sentient beings to obtain great benefits and great happiness. He had compassion for the world, for the sake of humans and gods, desiring to enable them to fully possess the unsurpassed Great Vehicle.' The Second Chapter of the Karunapundarika Sutra: The Dharani Chapter At that time, Bodhisattva Precious Sun Light said to the Buddha: 'World Honored One! How is the difference between day and night known in that Buddha's world? What is the appearance of the sounds that are heard? How do those Bodhisattvas achieve enlightenment? What different practices do they diligently pursue?' The Buddha told Bodhisattva Precious Sun Light: 'Good man! In that Buddha's world, there is always the light of the Buddha as illumination. When the flowers close and the birds migrate, the Tathagatas and Bodhisattvas enter into various meditations, like lions at play, their hearts joyfully experiencing the bliss of liberation. At that time, it is known to be night. If the wind blows the flowers to the ground, and the birds sing together with subtle sounds, and various flowers rain down, and the wind rises from all directions, with subtle, soft, and smooth fragrances, the Buddha and Bodhisattvas arise from meditation. At this time, that Buddha preaches the Bodhisattva Dharma Treasury to the assembly, desiring to enable them to surpass the Sravakas and Pratyekabuddhas, and thus it is known to be day.'
。
「善男子！彼佛世界諸菩薩眾，常聞佛音、法音、僧音、寂滅之音、無所有音、六波羅蜜音、力無畏音、六神通音、無所作音、無生滅音、微妙寂靜音、因寂靜音、緣寂靜音、大慈大悲無生法忍授記之音、純諸菩薩清凈妙音、常不遠離聞如是音。善男子！所聞音聲相貌如是。
「善男子！彼界菩薩若已生、若當生，皆悉成就三十二相，常身光明照一由旬，乃至成阿耨多羅三藐三菩提，終不墮於三惡道中。彼諸菩薩皆悉成就大慈心、大悲心、柔軟心、無愛濁心、調伏心、寂靜心、忍辱心、禪定心、清凈心、無障礙心、無垢心、無污心、真實心、喜法心、欲令眾生斷煩惱心、如地心、離一切世俗言語心、愛樂聖法心、求善法心、離我心、離生老病死寂滅心、燒諸煩惱心、解一切縛寂滅心、於一切法得不動心。
「善男子！彼諸菩薩得專心力、得發起力、得緣力、得願力、得無諍力、得觀一切法力、得諸善根力、得諸三昧力、得多聞力、得持戒力、得大舍力、得忍辱力、得精進力、得禪定力、得智慧力、得寂靜力、得思惟力、得諸通力、得念力、得菩提力、得壞一切魔力、得摧伏一切外道力、得壞一切諸煩惱力。如是菩薩于彼佛土，已生、當生者即是真實菩薩，已得供養無量百千諸佛世尊，于諸佛所種諸善根。彼諸菩薩以禪味為食，法食、香食猶如梵天，無有揣食亦無名字；無有不善亦無女人，苦受、愛憎、諸餘煩惱、及我我所身心苦惱、三惡道等，皆悉無有是諸名字
現代漢語譯本：『善男子！那個佛世界的菩薩們，常常聽聞佛的聲音、法的聲音、僧的聲音、寂滅的聲音、無所有的聲音、六波羅蜜的聲音、力量和無畏的聲音、六神通的聲音、無所作為的聲音、無生滅的聲音、微妙寂靜的聲音、因寂靜的聲音、緣寂靜的聲音、大慈大悲無生法忍授記的聲音、純粹是菩薩的清凈美妙的聲音，常常不遠離聽聞這樣的聲音。善男子！所聽聞的聲音的相貌就是這樣。 現代漢語譯本：『善男子！那個世界的菩薩，無論是已經出生的，還是將要出生的，都成就三十二相，身體常常發出光芒照耀一由旬，乃至成就無上正等正覺，最終不會墮入三惡道中。那些菩薩都成就大慈心、大悲心、柔軟心、沒有愛慾污染的心、調伏的心、寂靜的心、忍辱的心、禪定的心、清凈的心、沒有障礙的心、沒有污垢的心、沒有污染的心、真實的心、喜愛佛法的心、希望眾生斷除煩惱的心、像大地一樣的心、遠離一切世俗言語的心、喜愛聖法的心、追求善法的心、遠離我執的心、遠離生老病死寂滅的心、焚燒一切煩惱的心、解脫一切束縛寂滅的心、對於一切法得到不動搖的心。 現代漢語譯本：『善男子！那些菩薩得到專心的力量、得到發起的力、得到因緣的力量、得到願力的力量、得到無諍的力量、得到觀察一切法的力量、得到各種善根的力量、得到各種三昧的力量、得到多聞的力量、得到持戒的力量、得到大舍的力量、得到忍辱的力量、得到精進的力量、得到禪定的力量、得到智慧的力量、得到寂靜的力量、得到思惟的力量、得到各種神通的力量、得到念力的力量、得到菩提的力量、得到摧毀一切魔的力量、得到降伏一切外道的力量、得到摧毀一切煩惱的力量。這樣的菩薩在那個佛土，已經出生和將要出生的就是真實的菩薩，已經供養過無量百千諸佛世尊，在諸佛那裡種下各種善根。那些菩薩以禪定的滋味為食物，以法為食物，以香為食物，就像梵天一樣，沒有用手抓取的食物，也沒有這樣的名字；沒有不善，也沒有女人，苦受、愛憎、各種煩惱、以及我執和我的所有帶來的身心苦惱、三惡道等等，這些名字都完全沒有。』
English version: 『Good man! The bodhisattvas in that Buddha-world constantly hear the sounds of the Buddha, the Dharma, the Sangha, the sound of stillness, the sound of non-existence, the sound of the six perfections, the sound of power and fearlessness, the sound of the six supernormal powers, the sound of non-action, the sound of non-birth and non-death, the sound of subtle stillness, the sound of stillness of causes, the sound of stillness of conditions, the sound of the great compassion and great mercy of the forbearance of non-birth, the sound of pure and wonderful bodhisattvas, and they are never far from hearing such sounds. Good man! The appearance of the sounds heard is like this.』 English version: 『Good man! The bodhisattvas of that world, whether already born or yet to be born, all achieve the thirty-two marks, their bodies constantly emit light that illuminates a yojana, and until they achieve Anuttara-samyak-sambodhi, they will never fall into the three evil paths. Those bodhisattvas all achieve great loving-kindness, great compassion, gentleness, a mind free from the defilement of desire, a tamed mind, a peaceful mind, a mind of patience, a mind of meditation, a pure mind, an unobstructed mind, an undefiled mind, an unpolluted mind, a truthful mind, a mind that delights in the Dharma, a mind that wishes to help sentient beings cut off afflictions, a mind like the earth, a mind that is far from all worldly speech, a mind that loves the holy Dharma, a mind that seeks good Dharma, a mind free from self, a mind free from the stillness of birth, old age, sickness, and death, a mind that burns away all afflictions, a mind that is liberated from all bonds and is still, and a mind that is unmoving in all dharmas.』 English version: 『Good man! Those bodhisattvas obtain the power of concentration, the power of initiation, the power of conditions, the power of vows, the power of non-contention, the power of observing all dharmas, the power of all good roots, the power of all samadhis, the power of much learning, the power of upholding precepts, the power of great giving, the power of patience, the power of diligence, the power of meditation, the power of wisdom, the power of stillness, the power of contemplation, the power of all supernormal powers, the power of mindfulness, the power of bodhi, the power of destroying all demons, the power of subduing all heretics, and the power of destroying all afflictions. Such bodhisattvas in that Buddha-land, those who have already been born and those who will be born, are true bodhisattvas, having already made offerings to countless hundreds of thousands of Buddhas, and having planted various good roots in the presence of the Buddhas. Those bodhisattvas take the taste of meditation as food, the Dharma as food, and fragrance as food, like the Brahma gods, without any food that is grasped by hand, nor do they have such a name; there is no unwholesomeness, nor are there women, suffering, love and hate, various afflictions, and the physical and mental suffering of self and what belongs to self, the three evil paths, etc., all these names are completely absent.』
。亦無黑闇臭處、不凈荊棘穢惡、山陵堆阜、土沙礫石、及日月星宿然火之明、須彌大海、大小鐵圍二山中間幽冥之處，亦無有雨濁亂惡風及八難處，悉亦無有此諸名字。
「善男子！彼佛世界常以佛光、菩薩寶光而為照明，其光微妙清凈第一遍滿其國。其中有鳥名曰善果，聲中常出根、力、覺、道微妙之音。」
爾時，寶日光明菩薩復白佛言：「世尊！彼佛世界縱廣幾何？住世壽命說法幾時？昨夜始成阿耨多羅三藐三菩提，滅度之後法住久近？諸菩薩眾在世幾時？生彼世界諸菩薩等，頗有遠於見佛聞法、供養眾僧不？蓮華世界佛未出時名字何等？彼界先昔佛日世尊滅度已來為經幾時？滅度之後中間幾時，蓮華尊佛而得成道？以何因緣於十方世界在在處處，所有諸佛入于師子游戲三昧，示現種種神足變化，諸菩薩等或有見者或不見者？」
爾時，佛告寶日光明菩薩：「善男子！如須彌山王，高十六萬八千由旬，縱廣八萬四千由旬。或時有人勤行精進、或幻化力、或禪定力，碎破須彌猶如芥子，過諸算數，除佛世尊，一切智者余無能知。如一芥子為一四天下，是蓮華世界所有四天下數盡此芥子。有諸菩薩充滿其中，猶如西方安樂世界諸菩薩等。
「善男子！彼蓮華尊佛壽命說法三十中劫，滅度已后正法住世滿十中劫。
「善男子！彼諸菩薩已生、當生者，壽命四十中劫。
「善男子！彼佛世界本名栴檀，清凈好妙不如今也。爾時，世界亦無如是清凈菩薩
那裡也沒有黑暗、臭氣的地方，沒有不乾淨的荊棘和污穢，沒有山陵土丘，沒有沙礫石頭，也沒有日月星辰的火焰光明，沒有須彌山和大海，也沒有大小鐵圍山中間的幽暗之處，也沒有雨水渾濁、狂亂的惡風，以及八難之處，所有這些名字都沒有。 『善男子！那個佛的世界常常以佛光、菩薩的寶光作為照明，那光微妙清凈，第一遍滿整個國度。其中有一種鳥名叫善果，它的聲音中常常發出根、力、覺、道等微妙的聲音。』 當時，寶日光明菩薩又對佛說：『世尊！那個佛的世界縱橫有多大？住世壽命說法有多久？昨天才成就阿耨多羅三藐三菩提，滅度之後正法住世多久？諸菩薩眾在世多久？生到那個世界的諸菩薩等，有沒有遠離見到佛、聽聞佛法、供養眾僧的？蓮花世界佛未出世時的名字是什麼？那個世界以前的佛日世尊滅度以來經過了多久？滅度之後中間經過多久，蓮花尊佛才得成道？以什麼因緣在十方世界各處，所有諸佛進入獅子游戲三昧，示現種種神通變化，諸菩薩等有的見到有的沒見到？』 當時，佛告訴寶日光明菩薩：『善男子！就像須彌山王，高十六萬八千由旬，縱橫八萬四千由旬。有時有人勤奮修行精進，或者憑藉幻化之力，或者憑藉禪定之力，能把須彌山破碎得像芥子一樣，超過一切算數，除了佛世尊，一切智者，其餘沒有人能夠知道。如果把一個芥子看作一個四天下，那麼蓮花世界所有的四天下數量就和這些芥子一樣多。其中充滿著諸菩薩，就像西方極樂世界的諸菩薩一樣。』 『善男子！那個蓮花尊佛的壽命說法有三十中劫，滅度之後正法住世滿十中劫。』 『善男子！那些已經出生和將要出生的菩薩，壽命有四十中劫。』 『善男子！那個佛的世界原本名叫栴檀，清凈美好，不像現在這樣。那時，世界也沒有像現在這樣清凈的菩薩。』
There is also no place of darkness or foul odor, no unclean thorns or filth, no hills or mounds, no sand or gravel, no light from the sun, moon, or stars, no Mount Sumeru or great ocean, no dark places between the great and small iron mountains, no turbid rain, no chaotic evil winds, and no places of the eight difficulties. All these names do not exist there. 'Good man! That Buddha's world is always illuminated by the light of the Buddha and the precious light of the Bodhisattvas. That light is subtle, pure, and supremely pervades the entire country. Among them, there is a bird named 'Good Fruit,' whose voice constantly emits the subtle sounds of the roots, powers, awakenings, and paths.' At that time, Bodhisattva Precious Sun Light again said to the Buddha, 'World Honored One! How vast is that Buddha's world in length and breadth? How long is the duration of his life in teaching the Dharma? He just attained Anuttara-samyak-sambodhi last night. How long will the True Dharma remain after his passing? How long will the Bodhisattvas remain in the world? Among the Bodhisattvas born in that world, are there any who are far from seeing the Buddha, hearing the Dharma, and making offerings to the Sangha? What was the name of the Lotus World before the Buddha appeared? How long has it been since the previous Buddha, World Honored Sun, passed away? How long was the interval between his passing and the attainment of Buddhahood by the Lotus Honored Buddha? What is the reason that in all places of the ten directions, all Buddhas enter the Lion's Play Samadhi, manifesting various miraculous transformations, and some Bodhisattvas see them while others do not?' At that time, the Buddha told Bodhisattva Precious Sun Light, 'Good man! Like Mount Sumeru, which is 168,000 yojanas high and 84,000 yojanas in length and breadth. Sometimes, someone diligently practices with vigor, or through the power of illusion, or through the power of meditation, can break Mount Sumeru into pieces like mustard seeds, exceeding all calculations. Except for the World Honored Buddha, the all-knowing one, no one else can know this. If one mustard seed is considered as one four-continent world, then the number of four-continent worlds in the Lotus World is as many as these mustard seeds. It is filled with Bodhisattvas, just like the Bodhisattvas in the Western Pure Land of Bliss.' 'Good man! The lifespan of that Lotus Honored Buddha in teaching the Dharma is thirty intermediate kalpas, and after his passing, the True Dharma will remain in the world for a full ten intermediate kalpas.' 'Good man! The lifespan of those Bodhisattvas who have already been born and will be born is forty intermediate kalpas.' 'Good man! That Buddha's world was originally named Chandana, pure and wonderful, not like it is now. At that time, the world did not have such pure Bodhisattvas as it does now.'
。
「善男子！栴檀世界過去先佛出於世間，號日月尊如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，壽命說法三十中劫。臨滅度時，或有菩薩以願力故至余佛土，其餘在者作如是念：『今夜中分，日月尊如來當取涅槃。是佛滅已，我等當於十中劫中護持正法，誰能於此正法滅已，次第得成阿耨多羅三藐三菩提？』時，有菩薩名虛空印，以本願故，日月尊如來即與授記：『善男子！我滅度已，正法住世滿十中劫。過十中劫于夜初分正法滅盡，汝於是時即當成阿耨多羅三藐三菩提，號曰蓮華尊如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』爾時，諸菩薩摩訶薩至日月尊佛所，至佛所已，諸菩薩等以禪定力種種自在師子游戲，供養日月尊如來。作供養已，右繞三匝，作如是言：『世尊！我等愿欲於此十中劫中入滅盡定。』
「善男子！爾時，日月尊如來告虛空印菩薩摩訶薩：『善男子！受持此解了一切陀羅尼門。過去諸多陀阿伽度、阿羅呵、三藐三佛陀，已為受佛職位諸菩薩說；如今現在十方諸佛，亦為受佛職位諸菩薩說；未來諸佛世尊，亦當為受佛職位諸菩薩說，所謂解了一切陀羅尼門
現代漢語譯本：『善男子！在栴檀世界，過去有一位佛出世，名為日月尊如來，具有應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊等十種尊號，他的壽命和說法持續了三十中劫。當他臨近涅槃時，有些菩薩因為願力的緣故前往其他佛土，而留下的菩薩則這樣想：『今晚中夜時分，日月尊如來將要進入涅槃。佛陀滅度后，我們應當在十中劫的時間裡護持正法，那麼誰能在正法滅盡之後，次第成就無上正等正覺呢？』當時，有一位菩薩名為虛空印，因為他過去的願力，日月尊如來就為他授記說：『善男子！我滅度后，正法將住世滿十中劫。過了十中劫，在夜晚的初分，正法將會滅盡，你那時就將成就無上正等正覺，號為蓮華尊如來，具有應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊等十種尊號。』那時，諸位菩薩摩訶薩來到日月尊佛的處所，到達后，菩薩們以禪定之力，展現各種自在的獅子游戲，供養日月尊如來。供養完畢后，右繞佛三圈，並說道：『世尊！我們願意在這十中劫的時間裡進入滅盡定。』 『善男子！』當時，日月尊如來告訴虛空印菩薩摩訶薩：『善男子！接受並持守這個解了一切陀羅尼門。過去諸多的如來、應供、正等覺，已經為那些接受佛位的菩薩宣說了這個法門；如今現在十方諸佛，也為那些接受佛位的菩薩宣說這個法門；未來諸佛世尊，也將為那些接受佛位的菩薩宣說這個法門，這就是解了一切陀羅尼門。』
English version: 'Good man! In the Candana world, a Buddha appeared in the past, named Sun and Moon Honored Thus Come One, worthy of offerings, of right and universal knowledge, perfect in wisdom and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One, whose life and teachings lasted for thirty middle kalpas. When he was about to enter Nirvana, some Bodhisattvas, due to their vows, went to other Buddha lands, while those who remained thought: 『Tonight, at midnight, the Sun and Moon Honored Thus Come One will enter Nirvana. After the Buddha's passing, we should uphold the Dharma for ten middle kalpas. Who will be able to attain Anuttara-samyak-sambodhi in succession after the Dharma has perished?』 At that time, there was a Bodhisattva named Space Seal, and because of his past vows, the Sun and Moon Honored Thus Come One gave him a prophecy: 『Good man! After my passing, the Dharma will remain in the world for ten middle kalpas. After ten middle kalpas, in the early part of the night, the Dharma will perish, and at that time you will attain Anuttara-samyak-sambodhi, and be named Lotus Honored Thus Come One, worthy of offerings, of right and universal knowledge, perfect in wisdom and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, World Honored One.』 At that time, all the Bodhisattva Mahasattvas came to the place of the Sun and Moon Honored Buddha. Having arrived, the Bodhisattvas, with the power of Samadhi, displayed various free lion games, making offerings to the Sun and Moon Honored Thus Come One. After making offerings, they circumambulated the Buddha three times to the right, and said: 『World Honored One! We wish to enter the cessation of perception and feeling for these ten middle kalpas.』 'Good man!' At that time, the Sun and Moon Honored Thus Come One told the Bodhisattva Mahasattva Space Seal: 'Good man! Receive and uphold this door of the Dharani that understands all. The many past Tathagatas, Arhats, Samyak-sambuddhas have already spoken this Dharma for those Bodhisattvas who have received the position of Buddha; now the Buddhas of the ten directions also speak this Dharma for those Bodhisattvas who have received the position of Buddha; the future Buddhas, World Honored Ones, will also speak this Dharma for those Bodhisattvas who have received the position of Buddha, which is the door of the Dharani that understands all.'
。』即說章句：
「阇梨 阇連尼 摩訶阇連 休翅休翅三缽提摩訶 三缽提 提陀阿吒醯多遮吒迦吒陀羅卓迦 阿斯摩迦斯 醯隸 彌隸帝隸流流翅 摩訶流流翅 阇移頭阇移 阇移末坼膻坻 舍多禰伽陀禰阿茂隸 茂羅波 隸阇尼摩羅斯禰毗羅婆禰 目帝目帝波隸輸題 阿毗坻 波夜無郅禰 波羅烏呵羅禰 檀陀毗阇比阇婆留郁耽禰
「如是章句，破壞外道一切論議，攝正法輪，復能擁護說正法者，開示分別四念處解脫法門。」
爾時，世尊復說章句：
「佛陀波加舍移 阿摩摩禰摩摩呵庶紙頗緹頞緹涅帝羅禰 路迦提目帝刪提陀隸婆末尼
「如是章句，開示分別四種聖解脫法門。」
爾時，世尊復說章句：
「波沙緹 波沙禰 陀隸 陀羅波坻 掬坻守毗守婆波坻 禰坻 須摩跋坻羼提翅坻迦留那郁提叉移 比坻憂比叉 三缽禰 阿羅翅婆羅地 佉岐佉岐竭移 阿茂隸 牧羅輸檀尼
「如是章句，開示分別四無所畏解脫法門。」
爾時，世尊復說章句：
「咀頗羅 阿伽頗羅 阿涅頗羅 涅羅頗羅三目多阿延陀 伊毗持坻毗持 烏頭都羅兜藍阿興三乘 伊提多婆 阿埵多埵 薩婆路伽 阿茶伽 隸頻陀 阿浮薩隸 陀陀曼坻毗舍伽跋提阿頗邏迦頗藍
「如是章句，開示分別守護三乘法門
現代漢語譯本：
『即說章句：
「阇梨，阇連尼，摩訶阇連，休翅休翅三缽提摩訶，三缽提，提陀阿吒醯多遮吒迦吒陀羅卓迦，阿斯摩迦斯，醯隸，彌隸帝隸流流翅，摩訶流流翅，阇移頭阇移，阇移末坼膻坻，舍多禰伽陀禰阿茂隸，茂羅波，隸阇尼摩羅斯禰毗羅婆禰，目帝目帝波隸輸題，阿毗坻，波夜無郅禰，波羅烏呵羅禰，檀陀毗阇比阇婆留郁耽禰。
「如是章句，能破斥外道的一切論議，攝持正法，又能擁護宣說正法的人，開示分別四念處解脫法門。」
爾時，世尊又說章句：
「佛陀波加舍移，阿摩摩禰摩摩呵庶紙頗緹頞緹涅帝羅禰，路迦提目帝刪提陀隸婆末尼。
「如是章句，開示分別四種聖解脫法門。」
爾時，世尊又說章句：
「波沙緹，波沙禰，陀隸，陀羅波坻，掬坻守毗守婆波坻，禰坻，須摩跋坻羼提翅坻迦留那郁提叉移，比坻憂比叉，三缽禰，阿羅翅婆羅地，佉岐佉岐竭移，阿茂隸，牧羅輸檀尼。
「如是章句，開示分別四無所畏解脫法門。」
爾時，世尊又說章句：
「咀頗羅，阿伽頗羅，阿涅頗羅，涅羅頗羅三目多阿延陀，伊毗持坻毗持，烏頭都羅兜藍阿興三乘，伊提多婆，阿埵多埵，薩婆路伽，阿茶伽，隸頻陀，阿浮薩隸，陀陀曼坻毗舍伽跋提阿頗邏迦頗藍。
「如是章句，開示分別守護三乘法門。」 現代漢語譯本：
『即說咒語：
「阇梨，阇連尼，摩訶阇連，休翅休翅三缽提摩訶，三缽提，提陀阿吒醯多遮吒迦吒陀羅卓迦，阿斯摩迦斯，醯隸，彌隸帝隸流流翅，摩訶流流翅，阇移頭阇移，阇移末坼膻坻，舍多禰伽陀禰阿茂隸，茂羅波，隸阇尼摩羅斯禰毗羅婆禰，目帝目帝波隸輸題，阿毗坻，波夜無郅禰，波羅烏呵羅禰，檀陀毗阇比阇婆留郁耽禰。」
「這樣的咒語，能破除外道的一切論辯，攝持正法，又能擁護宣說正法的人，開示並分別四念處解脫法門。」
當時，世尊又說了咒語：
「佛陀波加舍移，阿摩摩禰摩摩呵庶紙頗緹頞緹涅帝羅禰，路迦提目帝刪提陀隸婆末尼。」
「這樣的咒語，開示並分別四種聖解脫法門。」
當時，世尊又說了咒語：
「波沙緹，波沙禰，陀隸，陀羅波坻，掬坻守毗守婆波坻，禰坻，須摩跋坻羼提翅坻迦留那郁提叉移，比坻憂比叉，三缽禰，阿羅翅婆羅地，佉岐佉岐竭移，阿茂隸，牧羅輸檀尼。」
「這樣的咒語，開示並分別四無所畏解脫法門。」
當時，世尊又說了咒語：
「咀頗羅，阿伽頗羅，阿涅頗羅，涅羅頗羅三目多阿延陀，伊毗持坻毗持，烏頭都羅兜藍阿興三乘，伊提多婆，阿埵多埵，薩婆路伽，阿茶伽，隸頻陀，阿浮薩隸，陀陀曼坻毗舍伽跋提阿頗邏迦頗藍。」
「這樣的咒語，開示並分別守護三乘法門。」
English version:
'That is, the verses spoken:
'Jali, Jaliani, Maha Jalian, Xiu Chi Xiu Chi Sanbodhi Maha, Sanbodhi, Ti Tuo A Zha Xi Duo Zhe Zha Ka Zha Tuo Luo Zhuo Ka, A Si Mo Ka Si, Xi Li, Mi Li Di Li Liu Liu Chi, Maha Liu Liu Chi, Zha Yi Tou Zha Yi, Zha Yi Mo Che Shan Di, She Duo Ni Jia Tuo Ni A Mao Li, Mao Luo Bo, Li Zha Ni Mo Luo Si Ni Pi Luo Po Ni, Mu Di Mu Di Bo Li Shu Ti, A Pi Di, Bo Ye Wu Zhi Ni, Bo Luo Wu He Luo Ni, Tan Tuo Pi Zha Bi Zha Po Liu Yu Tan Ni.
'Such verses can destroy all the arguments of external paths, uphold the right Dharma, and also protect those who speak the right Dharma, revealing and distinguishing the four foundations of mindfulness liberation methods.'
At that time, the World Honored One again spoke verses:
'Buddha Bo Jia She Yi, A Mo Mo Ni Mo Mo He Shu Zhi Po Ti An Ti Nie Di Luo Ni, Lu Jia Ti Mu Di Shan Ti Tuo Li Po Mo Ni.'
'Such verses reveal and distinguish the four noble liberation methods.'
At that time, the World Honored One again spoke verses:
'Bo Sha Ti, Bo Sha Ni, Tuo Li, Tuo Luo Bo Di, Ju Di Shou Pi Shou Po Bo Di, Ni Di, Xu Mo Ba Di Chan Ti Chi Di Jia Liu Na Yu Ti Cha Yi, Bi Di You Bi Cha, San Bo Ni, A Luo Chi Bo Luo Di, Qie Qi Qie Qi Jie Yi, A Mao Li, Mu Luo Shu Tan Ni.'
'Such verses reveal and distinguish the four fearlessness liberation methods.'
At that time, the World Honored One again spoke verses:
'Ju Po Luo, A Jia Po Luo, A Nie Po Luo, Nie Luo Po Luo San Mu Duo A Yan Tuo, Yi Pi Chi Di Pi Chi, Wu Tou Du Luo Tou Lan A Xing San Cheng, Yi Ti Duo Po, A Tuo Duo Tuo, Sa Po Lu Jia, A Cha Jia, Li Pin Tuo, A Fu Sa Li, Tuo Tuo Man Di Pi She Jia Ba Ti A Po Luo Ka Po Lan.'
'Such verses reveal and distinguish the methods of protecting the three vehicles.' English version:
'That is, the mantras spoken:
'Jali, Jaliani, Maha Jalian, Xiu Chi Xiu Chi Sanbodhi Maha, Sanbodhi, Ti Tuo A Zha Xi Duo Zhe Zha Ka Zha Tuo Luo Zhuo Ka, A Si Mo Ka Si, Xi Li, Mi Li Di Li Liu Liu Chi, Maha Liu Liu Chi, Zha Yi Tou Zha Yi, Zha Yi Mo Che Shan Di, She Duo Ni Jia Tuo Ni A Mao Li, Mao Luo Bo, Li Zha Ni Mo Luo Si Ni Pi Luo Po Ni, Mu Di Mu Di Bo Li Shu Ti, A Pi Di, Bo Ye Wu Zhi Ni, Bo Luo Wu He Luo Ni, Tan Tuo Pi Zha Bi Zha Po Liu Yu Tan Ni.'
'Such mantras can destroy all the arguments of external paths, uphold the right Dharma, and also protect those who speak the right Dharma, revealing and distinguishing the four foundations of mindfulness liberation methods.'
At that time, the World Honored One again spoke mantras:
'Buddha Bo Jia She Yi, A Mo Mo Ni Mo Mo He Shu Zhi Po Ti An Ti Nie Di Luo Ni, Lu Jia Ti Mu Di Shan Ti Tuo Li Po Mo Ni.'
'Such mantras reveal and distinguish the four noble liberation methods.'
At that time, the World Honored One again spoke mantras:
'Bo Sha Ti, Bo Sha Ni, Tuo Li, Tuo Luo Bo Di, Ju Di Shou Pi Shou Po Bo Di, Ni Di, Xu Mo Ba Di Chan Ti Chi Di Jia Liu Na Yu Ti Cha Yi, Bi Di You Bi Cha, San Bo Ni, A Luo Chi Bo Luo Di, Qie Qi Qie Qi Jie Yi, A Mao Li, Mu Luo Shu Tan Ni.'
'Such mantras reveal and distinguish the four fearlessness liberation methods.'
At that time, the World Honored One again spoke mantras:
'Ju Po Luo, A Jia Po Luo, A Nie Po Luo, Nie Luo Po Luo San Mu Duo A Yan Tuo, Yi Pi Chi Di Pi Chi, Wu Tou Du Luo Tou Lan A Xing San Cheng, Yi Ti Duo Po, A Tuo Duo Tuo, Sa Po Lu Jia, A Cha Jia, Li Pin Tuo, A Fu Sa Li, Tuo Tuo Man Di Pi She Jia Ba Ti A Po Luo Ka Po Lan.'
'Such mantras reveal and distinguish the methods of protecting the three vehicles.'
。」
爾時，世尊復說章句：
「門陀多 安禰醯羅 婆波多驃 伊曇頗隸尼炎頗隸 三茂檀那延 毗浮舍 波拖蘇摩兜 阿免摩五阿鳩摩都拖陀跋帝達舍婆羅毗波拖他 悉舍涕多 何尼飲摩底拏摩坻 阿路俱 阿提斗拏薩坻末坻
「如是章句，現在諸佛本所修習，開示分別四正勤法門。」
爾時，世尊復說章句：
「安禰 摩禰 摩禰 摩摩禰 遮隸至利帝隸履賒履多毗 [羊面毛]帝目帝郁多履 三履尼三履三摩三履叉裔 阿叉裔 阿阇地𣮿帝 賒蜜致 陀羅尼 阿跋伽婆婆斯賴那婆提 賴魔波提阇那婆提 彌留婆提叉裔尼陀舍尼 路伽婆提波禰陀舍尼
「如是章句，開示分別四無閡辯解脫法門。」
爾時，世尊復說是章句：
「研閦阿婆婆禰陀舍尼 禪那路伽陀兜波婆散尼 薩婆因提浮摩坻千坻 薩婆薩婆 婆摩薩婆波吔婆叉夜迦隸 懼迦隸婆阇尼 路伽㝹達舍那比婆
「如是章句，開示分別四如意足解脫法門。」
爾時，世尊復說章句：
「阿遮隸 佛提陀陀波遮隸 那尼 干拏斯提苷頻提 尼屑提三筆知 波隸伽薩隸蘇彌戰提 戰提阿遮隸 阿遮遮隸 阿波隸 頻枝婆離 禰婆離婆遮遮離 波波離 阿那夜 阿那夜 阿俾斯 鉤鉤娑婆毗禰迦禰 禰阇斯 伽伽彌 那由禘
「如是章句，開示分別一切根力解脫法門
現代漢語譯本 當時，世尊又說了以下偈語： 『門陀多，安禰醯羅，婆波多驃，伊曇頗隸尼炎頗隸，三茂檀那延，毗浮舍，波拖蘇摩兜，阿免摩五阿鳩摩都拖陀跋帝達舍婆羅毗波拖他，悉舍涕多，何尼飲摩底拏摩坻，阿路俱，阿提斗拏薩坻末坻』 『這樣的偈語，是現在諸佛所修習的，用來開示和分別四正勤法門。』 當時，世尊又說了以下偈語： 『安禰，摩禰，摩禰，摩摩禰，遮隸至利帝隸履賒履多毗，[羊面毛]帝目帝郁多履，三履尼三履三摩三履叉裔，阿叉裔，阿阇地𣮿帝，賒蜜致，陀羅尼，阿跋伽婆婆斯賴那婆提，賴魔波提阇那婆提，彌留婆提叉裔尼陀舍尼，路伽婆提波禰陀舍尼』 『這樣的偈語，用來開示和分別四無礙辯解脫法門。』 當時，世尊又說了以下偈語： 『研閦阿婆婆禰陀舍尼，禪那路伽陀兜波婆散尼，薩婆因提浮摩坻千坻，薩婆薩婆，婆摩薩婆波吔婆叉夜迦隸，懼迦隸婆阇尼，路伽㝹達舍那比婆』 『這樣的偈語，用來開示和分別四如意足解脫法門。』 當時，世尊又說了以下偈語： 『阿遮隸，佛提陀陀波遮隸，那尼，干拏斯提苷頻提，尼屑提三筆知，波隸伽薩隸蘇彌戰提，戰提阿遮隸，阿遮遮隸，阿波隸，頻枝婆離，禰婆離婆遮遮離，波波離，阿那夜，阿那夜，阿俾斯，鉤鉤娑婆毗禰迦禰，禰阇斯，伽伽彌，那由禘』 『這樣的偈語，用來開示和分別一切根力解脫法門』
English version At that time, the World Honored One again spoke these verses: 'Mendota, An Ni He Luo, Po Bo Duo Biao, Yi Tan Po Li Ni Yan Po Li, San Mao Tan Na Yan, Pi Fu She, Bo Tuo Su Mo Tou, A Mian Mo Wu A Jiu Mo Du Tuo Tuo Ba Di Da She Po Luo Pi Bo Tuo Ta, Xi She Ti Duo, He Ni Yin Mo Di Na Mo Chi, A Lu Ju, A Ti Dou Na Sa Chi Mo Chi' 'These verses are what the present Buddhas practice, to reveal and distinguish the four right efforts.' At that time, the World Honored One again spoke these verses: 'An Ni, Mo Ni, Mo Ni, Mo Mo Ni, Zhe Li Zhi Li Di Li Lu She Li Duo Pi, [sheepfacehair] Di Mu Di Yu Duo Lu, San Lu Ni San Lu San Mo San Lu Cha Yi, A Cha Yi, A She Di Ji Di, She Mi Zhi, Tuo Luo Ni, A Ba Jia Po Po Si Lai Na Po Ti, Lai Mo Po Ti She Na Po Ti, Mi Liu Po Ti Cha Yi Ni Tuo She Ni, Lu Jia Po Ti Bo Ni Tuo She Ni' 'These verses are used to reveal and distinguish the four unobstructed eloquence liberation methods.' At that time, the World Honored One again spoke these verses: 'Yan Chu A Po Po Ni Tuo She Ni, Chan Na Lu Jia Tuo Dou Po Po San Ni, Sa Po Yin Ti Fu Mo Chi Qian Chi, Sa Po Sa Po, Po Mo Sa Po Po Ye Po Cha Ye Jia Li, Ju Jia Li Po She Ni, Lu Jia Yu Da She Na Bi Po' 'These verses are used to reveal and distinguish the four supernatural power liberation methods.' At that time, the World Honored One again spoke these verses: 'A Zhe Li, Fo Ti Tuo Tuo Po Zhe Li, Na Ni, Gan Na Si Ti Gan Pin Ti, Ni Xie Ti San Bi Zhi, Bo Li Jia Sa Li Su Mi Zhan Ti, Zhan Ti A Zhe Li, A Zhe Zhe Li, A Po Li, Pin Zhi Po Li, Ni Po Li Po Zhe Zhe Li, Po Po Li, A Na Ye, A Na Ye, A Bi Si, Gou Gou Suo Po Pi Ni Jia Ni, Ni She Si, Jia Jia Mi, Na You Di' 'These verses are used to reveal and distinguish all the root power liberation methods.'
。」
爾時，世尊復說章句：
「富罷 帚富罷 度摩波 隸呵隸 阿婆移郁支隸 支迦勒差 阿夜末兜
「帝帝隸摩摩隸手遮尸尸隸 路伽寫尼阇那夜叉岐醯帝那遮夜帝沙栴提那
「如是章句，開示分別七菩提分解脫法門。」
爾時，世尊復說章句：
「遮迦婆阇隸 婆帝遮迦隸 遮加陀隸 陀羅遮迦隸陀隸 茂隸醯醯隸隸陀離阿樓婆跋提 休休 夜他甚婆餓頻婆隸夜陀祈尼 夜他波蘭遮 離提奢夜他婆耶離離絁薩遮尼隸呵羅 阇留遮毗離 毗梨尼離呵羅 未離未伽尼隸呵羅尼啰尼隸呵羅 三摩提尼隸呵羅 般若尼隸呵羅比目帝尼隸呵羅 比目帝阇那陀隸舍那尼隸呵羅那叉帝尼隸呵羅 栴陀尼
「隸呵羅 修利尼 隸呵羅 波陀舍夜六耽多陀阿伽度阿浮陀尼羅浮曇三佛陀陀佛陀 伊呵浮陀 咀哆浮陀 尼呵我摩茂隸 阿羅頗陀陀羅頗半茶隸 曼陀隸咀哆 隸多留摩伽伽憐尼茂祖拏 三半茂祖拏 恒伽崩伽摩㝹尼 留婆那舍尼那舍槃檀尼 叱叱帝 叱叱睹摩由婆醯燈伽摩婆隸摩隸呵咀尼 婆隸摩隸頻提毗離毗離憂沙離 舍羅尼 陀羅尼 婆婆坻 婆藍那羅易 毗頭摩婆羅齲摩梵摩遮隸那因提婆尸提提耶羅尼摩醯首羅羅尼 三摩宿彌阿藍念彌 伊迦勒叉利師遮尼遮羅阿支栴陀羅修利 薩婆修羅阿婆藍富那伽致耽半持多 阿夜那 虔稚閻波斯迦伽陀隸阿羅陀呵尼 摩伽羅毗路呵尼 悉曇曼啼 毗路迦曼啼
「是陀羅尼門，諸佛世尊之所受持，開示分別如來十力解脫法門
現代漢語譯本 當時，世尊又說了以下偈語： 『富罷，帚富罷，度摩波，隸呵隸，阿婆移郁支隸，支迦勒差，阿夜末兜。 『帝帝隸摩摩隸手遮尸尸隸，路伽寫尼阇那夜叉岐醯帝那遮夜帝沙栴提那。 『這些偈語，開示了七菩提分解脫法門。』 當時，世尊又說了以下偈語： 『遮迦婆阇隸，婆帝遮迦隸，遮加陀隸，陀羅遮迦隸陀隸，茂隸醯醯隸隸陀離阿樓婆跋提，休休，夜他甚婆餓頻婆隸夜陀祈尼，夜他波蘭遮，離提奢夜他婆耶離離絁薩遮尼隸呵羅，阇留遮毗離，毗梨尼離呵羅，未離未伽尼隸呵羅尼啰尼隸呵羅，三摩提尼隸呵羅，般若尼隸呵羅比目帝尼隸呵羅，比目帝阇那陀隸舍那尼隸呵羅那叉帝尼隸呵羅，栴陀尼 『隸呵羅，修利尼，隸呵羅，波陀舍夜六耽多陀阿伽度阿浮陀尼羅浮曇三佛陀陀佛陀，伊呵浮陀，咀哆浮陀，尼呵我摩茂隸，阿羅頗陀陀羅頗半茶隸，曼陀隸咀哆，隸多留摩伽伽憐尼茂祖拏，三半茂祖拏，恒伽崩伽摩㝹尼，留婆那舍尼那舍槃檀尼，叱叱帝，叱叱睹摩由婆醯燈伽摩婆隸摩隸呵咀尼，婆隸摩隸頻提毗離毗離憂沙離，舍羅尼，陀羅尼，婆婆坻，婆藍那羅易，毗頭摩婆羅齲摩梵摩遮隸那因提婆尸提提耶羅尼摩醯首羅羅尼，三摩宿彌阿藍念彌，伊迦勒叉利師遮尼遮羅阿支栴陀羅修利，薩婆修羅阿婆藍富那伽致耽半持多，阿夜那，虔稚閻波斯迦伽陀隸阿羅陀呵尼，摩伽羅毗路呵尼，悉曇曼啼，毗路迦曼啼。 『這是陀羅尼門，是諸佛世尊所受持的，開示瞭如來十力解脫法門。』
English version At that time, the World Honored One again spoke these verses: 'Fu ba, zhou fu ba, du mo bo, li he li, a po yi yu zhi li, zhi jia le cha, a ye mo dou. 'Di di li mo mo li shou zhe shi shi li, lu jia xie ni she na ye cha qi xi di na zhe ye di sha zhan ti na. 'These verses reveal the seven factors of enlightenment and the path to liberation.' At that time, the World Honored One again spoke these verses: 'Zhe jia po zha li, po di zhe jia li, zhe jia tuo li, tuo luo zhe jia li tuo li, mao li xi xi li li tuo li a lou po ba ti, xiu xiu, ye ta shen po e pin po li ye ta qi ni, ye ta bo lan zhe, li ti she ye ta po ye li li shi sa zhe ni li he luo, she liu zhe pi li, pi li ni li he luo, wei li wei qie ni li he luo ni luo ni li he luo, san mo ti ni li he luo, ban ruo ni li he luo bi mu di ni li he luo, bi mu di she na tuo li she na ni li he luo na cha di ni li he luo, zhan tuo ni 'Li he luo, xiu li ni, li he luo, bo tuo she ye liu dan duo tuo a qie du a fu tuo ni luo fu tan san fo tuo tuo fo tuo, yi he fu tuo, ju duo fu tuo, ni he wo mo mao li, a luo po tuo tuo luo po ban cha li, man tuo li ju duo, li duo liu mo qie qie lian ni mao zu na, san ban mao zu na, heng qie beng qie mo ni, liu po na she ni na she pan tan ni, chi chi di, chi chi du mo you po xi deng qie mo po li mo li he ju ni, po li mo li pin ti pi li pi li you sha li, she luo ni, tuo luo ni, po po chi, po lan na luo yi, pi tou mo po luo qu mo fan mo zhe li na yin ti po shi ti ti ye luo ni mo xi shou luo luo ni, san mo su mi a lan nian mi, yi jia le cha li shi zhe ni zhe luo a zhi zhan tuo luo xiu li, sa po xiu luo a po lan fu na qie zhi dan ban chi duo, a ye na, qian zhi yan bo si jia qie tuo li a luo tuo he ni, mo qie luo pi luo he ni, xi tan man ti, pi lu jia man ti. 'This is the Dharani gate, upheld by all Buddhas, the World Honored Ones, revealing the ten powers of the Tathagata and the path to liberation.'
。」
爾時，世尊釋迦牟尼說是解了一切陀羅尼法門時，三千大千世界六種震動，叵我踴沒。
爾時，有大微妙光明遍於十方，過如恒河沙等世界。其中所有須彌山王，大小鐵圍不與眼對，但見世界地平如掌。十方世界所在之處，有諸菩薩其數無量，得諸禪定總持忍辱，如是等眾以佛神力於己剎沒，忽然來至娑婆世界耆阇崛山。到如來所，頭面禮足，以諸菩薩所得種種自在神足供養于佛。作供養已，各各次第於一面坐，欲聽解了一切陀羅尼門。不可稱計欲、色界諸天來至佛所頭面禮足，亦各次第坐於一面，聽受解了一切陀羅尼門。如是大眾悉皆得見蓮華佛剎，亦見彼佛與大菩薩圍繞集會。
爾時，世尊釋迦牟尼說此解了一切陀羅尼門，有七十二恒河沙等諸菩薩摩訶薩得此陀羅尼門，即時得見不可稱計十方世界諸佛世尊，及見諸佛凈妙世界，諸菩薩等怪未曾有。是諸菩薩以禪定力師子游戲得自在故，作種種供具，以供養佛。
爾時，佛告諸菩薩等：「善男子！若菩薩修是解了一切陀羅尼門者，即得八萬四千陀羅尼門、七萬二千三昧門、六萬法聚門，即得大慈大悲，解三十七助道之法、得一切智，無有障閡。是陀羅尼門攝一切佛法，諸佛了此陀羅尼已，為諸眾生說無上法，久久在世不入涅槃。
「善男子！汝今所見，當知即是解了一切陀羅尼門威神力故，令此大地六種震動，及有微妙清凈光明，遍照十方過恒河沙等諸佛世界。光所及處，無量世界諸菩薩等，來至此會，聽受解了一切陀羅尼門，並及此界所有無量欲、色界天和合聚集
現代漢語譯本 當時，世尊釋迦牟尼在宣說這能理解一切陀羅尼法門時，三千大千世界發生了六種震動，地面高低起伏，難以預測。 那時，有極其微妙的光明遍照十方，超越了恒河沙數的世界。其中所有的須彌山王、大小鐵圍山都無法被看見，只能看到世界平坦如手掌。十方世界各處，有無數菩薩，他們獲得了各種禪定、總持和忍辱，這些菩薩們憑藉佛的神力，從自己的佛剎消失，忽然來到娑婆世界的耆阇崛山。他們到達如來所在之處，頭面禮足，用菩薩們所獲得的各種自在神通供養佛。供養完畢后，他們各自依次坐在一旁，想要聽聞這能理解一切陀羅尼的法門。無數的欲界、色界諸天也來到佛前，頭面禮足，也各自依次坐在一旁，聽受這能理解一切陀羅尼的法門。這樣的大眾都看到了蓮花佛剎，也看到了那裡的佛陀被大菩薩們圍繞。 當時，世尊釋迦牟尼宣說這能理解一切陀羅尼的法門時，有七十二恒河沙數般的菩薩摩訶薩獲得了這個陀羅尼法門，他們立刻看到了無數十方世界的諸佛世尊，以及諸佛清凈美好的世界，諸菩薩們都感到驚奇，前所未有。這些菩薩們憑藉禪定之力，像獅子游戲般自在，製作各種供具來供養佛。 當時，佛告訴諸菩薩們：『善男子！如果菩薩修習這能理解一切陀羅尼的法門，就能獲得八萬四千陀羅尼門、七萬二千三昧門、六萬法聚門，就能獲得大慈大悲，理解三十七助道之法，獲得一切智慧，沒有任何障礙。這個陀羅尼法門攝持一切佛法，諸佛理解了這個陀羅尼后，為眾生宣說無上法，長久住世而不入涅槃。』 『善男子！你們現在所看到的，應當知道這是因為能理解一切陀羅尼法門的威神力，才使得這大地發生六種震動，並且有微妙清凈的光明，遍照十方超越恒河沙數般的諸佛世界。光明所照之處，無數世界的諸菩薩們，來到這裡集會，聽受這能理解一切陀羅尼的法門，並且這個世界所有無數的欲界、色界諸天也聚集在一起。』
English version At that time, when the World Honored One, Shakyamuni, was speaking about the Dharma gate of understanding all Dharanis, the three thousand great thousand worlds shook in six ways, and the earth rose and fell unpredictably. At that time, there was a supremely subtle light that shone throughout the ten directions, surpassing worlds as numerous as the sands of the Ganges River. All the Mount Sumerus, both large and small, and the iron surrounding mountains could not be seen; only the world appeared flat like the palm of a hand. In all the ten directions, there were countless Bodhisattvas who had attained various Samadhis, Dharanis, and forbearance. These Bodhisattvas, through the Buddha's divine power, disappeared from their own Buddha lands and suddenly arrived at Mount Gridhrakuta in the Saha world. They reached the place where the Tathagata was, bowed their heads to his feet, and offered various supernatural powers they had attained as Bodhisattvas to the Buddha. After making offerings, they each sat down in order on one side, desiring to hear the Dharma gate of understanding all Dharanis. Countless beings from the desire and form realms also came to the Buddha, bowed their heads to his feet, and also sat down in order on one side, listening to the Dharma gate of understanding all Dharanis. This great assembly all saw the Lotus Buddha land and also saw that Buddha surrounded by great Bodhisattvas. At that time, when the World Honored One, Shakyamuni, was speaking about the Dharma gate of understanding all Dharanis, seventy-two Ganges River sands worth of Bodhisattva Mahasattvas attained this Dharani gate. They immediately saw countless Buddhas, World Honored Ones, in the ten directions, as well as the pure and wonderful worlds of the Buddhas. The Bodhisattvas were amazed, as they had never seen such things before. These Bodhisattvas, through the power of Samadhi, were as free as lions at play, and they made various offerings to the Buddha. At that time, the Buddha told the Bodhisattvas: 'Good men! If a Bodhisattva cultivates this Dharma gate of understanding all Dharanis, they will attain eighty-four thousand Dharani gates, seventy-two thousand Samadhi gates, and sixty thousand Dharma aggregates. They will attain great compassion and great mercy, understand the thirty-seven aids to enlightenment, and attain all wisdom without any obstacles. This Dharani gate encompasses all the Buddha's teachings. After understanding this Dharani, the Buddhas preach the unsurpassed Dharma to all beings, and they remain in the world for a long time without entering Nirvana.' 'Good men! What you see now, you should know, is due to the majestic power of the Dharma gate of understanding all Dharanis. It has caused this earth to shake in six ways, and there is a subtle and pure light that shines throughout the ten directions, surpassing Buddha worlds as numerous as the sands of the Ganges River. Wherever the light reaches, countless Bodhisattvas from various worlds come to this assembly to listen to the Dharma gate of understanding all Dharanis, and all the countless beings from the desire and form realms in this world have also gathered together.'
。復有諸龍、夜叉、阿修羅、人非人等，皆來欲聽解了一切陀羅尼門。若菩薩聞解了一切陀羅尼門已，即于阿耨多羅三藐三菩提而不退轉。若有書寫，其人乃至無上涅槃，常得不離見佛、聞法、供養眾僧。若能讀誦，諸惡業等永盡無餘，轉身受生即過初地，得第二住。菩薩摩訶薩若能修行解了一切陀羅尼門，所作五逆重惡之罪悉得除滅，第二轉生即過初地得第二住。若無五逆，即於此身所有重業永盡無餘，轉身即得過於初地得第二住。若其不能讀誦修行，于聽法時，以諸繒彩奉上法師者。爾時，如恒河沙等現在諸佛各於世界，稱揚、讚歎：『善哉！善哉！』即與授其阿耨多羅三藐三菩提記。是菩薩以供養因緣故，不久當得受佛職位，一產生就阿耨多羅三藐三菩提。若香供養，不久當得無上定香；若華供養，不久當得無上智華；若以珍寶供養法師，不久當得三十七助道法之寶。
「善男子！若有菩薩能解了是陀羅尼者，得大利益。何以故？此陀羅尼門，能開示分別一切菩薩諸法寶藏，以是持故，令諸菩薩得無閡辯四適意法。
「善男子！日月尊如來為虛空印菩薩說陀羅尼門已，爾時大地亦六種震動，亦有無量微妙光明，遍照十方無量無邊諸佛世界，見諸佛剎，地平如掌。
「爾時，會中亦有無量菩薩摩訶薩，悉見十方不可稱計諸佛世尊。是時，十方無量無邊諸菩薩等，各各自於己世界沒，忽然來至栴檀世界，見日月尊佛禮拜圍繞，供養恭敬尊重讚歎，皆欲聽受是陀羅尼門
現代漢語譯本：此外，還有諸龍、夜叉、阿修羅、人非人等，都來想要聽聞並理解一切陀羅尼法門。如果菩薩聽聞並理解了一切陀羅尼法門，就能在阿耨多羅三藐三菩提（無上正等正覺）的道路上永不退轉。如果有人書寫此法門，這個人乃至證得無上涅槃，都能常常見到佛，聽聞佛法，供養僧眾。如果能夠讀誦此法門，一切惡業都將永遠消除，轉生后立即超越初地，證得第二住。菩薩摩訶薩如果能夠修行並理解一切陀羅尼法門，所造的五逆重罪都能全部消除，第二次轉生就能超越初地，證得第二住。如果沒有犯五逆重罪，那麼此生所造的一切重業都將永遠消除，轉生后立即超越初地，證得第二住。如果不能讀誦修行，在聽法時，用各種絲織品供養法師，那時，如恒河沙數般現在諸佛都會在各自的世界中稱揚讚歎：『善哉！善哉！』併爲他授記，預言他將證得阿耨多羅三藐三菩提。這位菩薩因為供養的因緣，不久將能接受佛的職位，一生就能成就阿耨多羅三藐三菩提。如果用香供養，不久將能獲得無上定香；如果用花供養，不久將能獲得無上智慧之花；如果用珍寶供養法師，不久將能獲得三十七助道法之寶。 善男子！如果菩薩能夠理解這個陀羅尼，就能獲得巨大的利益。為什麼呢？因為這個陀羅尼法門，能夠開示並分別一切菩薩的諸法寶藏，因為持誦這個陀羅尼，能使菩薩獲得無礙辯才和四種自在的說法能力。 善男子！日月尊如來為虛空印菩薩宣說陀羅尼法門后，當時大地也發生了六種震動，並且有無量微妙的光明，遍照十方無量無邊的諸佛世界，看到諸佛的國土，平坦如手掌。 當時，法會中也有無量菩薩摩訶薩，都看到了十方不可計數的諸佛世尊。這時，十方無量無邊的諸菩薩等，各自從自己的世界消失，忽然來到栴檀世界，見到日月尊佛，禮拜圍繞，供養恭敬，尊重讚歎，都想聽受這個陀羅尼法門。
English version: Moreover, there were dragons, yakshas, asuras, and non-human beings, all of whom came desiring to hear and understand all the Dharani gates. If a Bodhisattva hears and understands all the Dharani gates, he will never regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). If someone writes this Dharma gate, that person, even until attaining supreme Nirvana, will always be able to see the Buddha, hear the Dharma, and make offerings to the Sangha. If one can recite this Dharma gate, all evil karma will be completely eradicated, and upon rebirth, one will immediately surpass the first Bhumi (stage) and attain the second abode. If a Bodhisattva Mahasattva can practice and understand all the Dharani gates, the heavy sins of the five rebellious acts will all be eliminated, and upon the second rebirth, one will surpass the first Bhumi and attain the second abode. If one has not committed the five rebellious acts, then all heavy karma from this life will be completely eradicated, and upon rebirth, one will immediately surpass the first Bhumi and attain the second abode. If one cannot recite and practice, but offers various silks to the Dharma teacher during the Dharma hearing, then, like the sands of the Ganges River, all the Buddhas present in their respective worlds will praise and extol: 'Excellent! Excellent!' and will bestow upon him the prediction of attaining Anuttara-samyak-sambodhi. This Bodhisattva, due to the cause of offering, will soon be able to receive the position of a Buddha, and in one lifetime, will achieve Anuttara-samyak-sambodhi. If one offers incense, one will soon attain the supreme incense of Samadhi; if one offers flowers, one will soon attain the supreme flower of wisdom; if one offers precious jewels to the Dharma teacher, one will soon attain the jewels of the thirty-seven aids to enlightenment. 'Good man! If a Bodhisattva can understand this Dharani, he will obtain great benefits. Why? Because this Dharani gate can reveal and distinguish all the Dharma treasures of all Bodhisattvas. By upholding this, it enables Bodhisattvas to obtain unobstructed eloquence and the four kinds of unhindered Dharma teachings.' 'Good man! After the Sun and Moon Honored Tathagata spoke the Dharani gate to the Space Seal Bodhisattva, at that time, the earth also shook in six ways, and there was immeasurable subtle light, illuminating all the immeasurable and boundless Buddha worlds in the ten directions, seeing the Buddha lands, flat as the palm of a hand.' 'At that time, there were also immeasurable Bodhisattva Mahasattvas in the assembly, all of whom saw the countless Buddhas, World Honored Ones, in the ten directions. At this time, the immeasurable and boundless Bodhisattvas from the ten directions, each disappeared from their own worlds, and suddenly came to the Sandalwood World, saw the Sun and Moon Honored Buddha, bowed and circumambulated, made offerings with respect, honored and praised, all desiring to hear and receive this Dharani gate.'
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「善男子！爾時，彼佛告諸菩薩：『善男子！我今已聽汝等若是一生補處，於十中劫聽入滅定，其餘菩薩應十中劫，從虛空印菩薩摩訶薩，受此陀羅尼門菩薩法藏。隨受持法，得見十方無量世界所有諸佛，因見佛故，心生歡喜得種善根。』爾時，會中有諸菩薩得種種自在師子游戲者，以種種供具，供養彼佛。作供養已，白佛言：『世尊！是虛空印菩薩摩訶薩，過十中劫成阿耨多羅三藐三菩提，當得轉于無上法輪。』時，佛告曰：『諸善男子！如汝所說。是虛空印菩薩摩訶薩，過十中劫，得成阿耨多羅三藐三菩提，即過其夜，便轉法輪。』爾時，虛空印菩薩摩訶薩成阿耨多羅三藐三菩提已，即過其夜，轉正法輪、不退法輪、無上法輪。爾時，會中無量無邊百千億那由他菩薩，先從虛空印菩薩於十中劫受是陀羅尼門者，得不退轉，有一生補處，當得阿耨多羅三藐三菩提。
「『善男子！若有菩薩，不多修學是陀羅尼者，于當來世得過初地上二住位，不退轉于阿耨多羅三藐三菩提，決定得是陀羅尼門。』如是說已，日月尊如來為諸菩薩示現種種神足變化。示現是已，為虛空印菩薩摩訶薩示現那羅延三昧：『汝得是定，便當得受金剛之身。』復為示現一切莊嚴三昧光明：『善男子！汝雖未轉是正法輪，夢為諸菩薩說此陀羅尼門。汝于爾時，便為已得如來身份三十二相、八十種好，亦當放此一切莊嚴三昧光明，遍照無量一切世界，復于光中得見無量無邊諸佛。』復為示現金剛場三昧，以三昧力故，雖未坐道場菩提樹下、未轉法輪，已能為諸菩薩說微妙法
現代漢語譯本：『善男子！那時，那位佛告訴眾菩薩：『善男子！我現在允許你們這些一生補處的菩薩，在十中劫的時間裡進入滅盡定，其餘菩薩應當在十中劫的時間裡，從虛空印菩薩摩訶薩那裡，接受這個陀羅尼門菩薩法藏。隨順接受並持守此法，就能見到十方無量世界的所有諸佛，因為見到佛的緣故，心中生起歡喜，從而種下善根。』那時，法會中有一些菩薩獲得了種種自在的師子游戲神通，他們用種種供品供養那位佛。供養完畢后，他們對佛說：『世尊！這位虛空印菩薩摩訶薩，在經過十中劫后將成就阿耨多羅三藐三菩提，應當轉動無上法輪。』當時，佛告訴他們說：『諸位善男子！正如你們所說。這位虛空印菩薩摩訶薩，在經過十中劫后，將成就阿耨多羅三藐三菩提，就在當晚，便會轉動法輪。』那時，虛空印菩薩摩訶薩成就阿耨多羅三藐三菩提后，就在當晚，轉動正法輪、不退法輪、無上法輪。那時，法會中無量無邊百千億那由他的菩薩，先前從虛空印菩薩那裡在十中劫的時間裡接受這個陀羅尼門的人，都得到了不退轉的果位，其中有一生補處的菩薩，將要成就阿耨多羅三藐三菩提。 『善男子！如果有菩薩，不勤奮修學這個陀羅尼，在未來的世間，也能超越初地上的二住位，不會退轉于阿耨多羅三藐三菩提，必定會得到這個陀羅尼門。』這樣說完后，日月尊如來為眾菩薩示現了種種神足變化。示現完畢后，又為虛空印菩薩摩訶薩示現了那羅延三昧：『你得到這個禪定，就應當得到金剛之身。』又為他示現了一切莊嚴三昧光明：『善男子！你雖然還沒有轉動這個正法輪，但在夢中為眾菩薩宣說這個陀羅尼門。你在那時，就已得到了如來身的三十二相、八十種好，也應當放出這個一切莊嚴三昧光明，普遍照耀無量的一切世界，並且在光明中見到無量無邊的諸佛。』又為他示現了金剛場三昧，因為三昧的力量，即使還沒有坐在道場菩提樹下、沒有轉動法輪，也已經能夠為眾菩薩宣說微妙的佛法。
English version: 『Good men! At that time, that Buddha told the Bodhisattvas: 『Good men! I now allow you, the Bodhisattvas who are one birth away from Buddhahood, to enter the extinction meditation for ten middle kalpas. The remaining Bodhisattvas should receive this Dharani Gate Bodhisattva Dharma Treasury from the Void Seal Bodhisattva Mahasattva for ten middle kalpas. By following and upholding this Dharma, one can see all the Buddhas in the immeasurable worlds of the ten directions. Because of seeing the Buddhas, joy arises in their hearts, and they plant good roots.』 At that time, some Bodhisattvas in the assembly who had attained various free lion-like play powers offered various offerings to that Buddha. After making the offerings, they said to the Buddha: 『World Honored One! This Void Seal Bodhisattva Mahasattva, after ten middle kalpas, will attain Anuttara-samyak-sambodhi and should turn the unsurpassed Dharma wheel.』 At that time, the Buddha told them: 『Good men! As you have said. This Void Seal Bodhisattva Mahasattva, after ten middle kalpas, will attain Anuttara-samyak-sambodhi, and on that very night, he will turn the Dharma wheel.』 At that time, after the Void Seal Bodhisattva Mahasattva attained Anuttara-samyak-sambodhi, on that very night, he turned the Right Dharma wheel, the Non-retreating Dharma wheel, and the Unsurpassed Dharma wheel. At that time, countless billions of nayutas of Bodhisattvas in the assembly, who had previously received this Dharani Gate from the Void Seal Bodhisattva for ten middle kalpas, attained the state of non-retrogression, and among them, those who were one birth away from Buddhahood would attain Anuttara-samyak-sambodhi. 『Good men! If there are Bodhisattvas who do not diligently study this Dharani, in the future world, they will also surpass the two dwelling positions on the first ground, will not regress from Anuttara-samyak-sambodhi, and will definitely obtain this Dharani Gate.』 After saying this, the Sun and Moon Honored Tathagata manifested various supernatural powers for the Bodhisattvas. After manifesting these, he also manifested the Narayana Samadhi for the Void Seal Bodhisattva Mahasattva: 『If you obtain this samadhi, you should obtain a Vajra body.』 He also manifested the light of the All Adornment Samadhi: 『Good men! Although you have not yet turned this Right Dharma wheel, in your dreams you will speak this Dharani Gate for the Bodhisattvas. At that time, you will have already obtained the thirty-two marks and eighty minor marks of the Tathagata's body, and you should also emit this light of the All Adornment Samadhi, illuminating all the immeasurable worlds, and in the light, you will see countless Buddhas.』 He also manifested the Vajra Field Samadhi. Because of the power of the samadhi, even though he has not yet sat under the Bodhi tree in the Bodhimanda and has not yet turned the Dharma wheel, he is already able to speak the subtle Dharma for the Bodhisattvas.
。復為示現輪須三昧，以三昧力故，尋轉法輪，轉法輪時，有無量無邊百千億那由他菩薩當得畢定。
「爾時，虛空印菩薩摩訶薩聞說是已，尋即自知當轉法輪，歡喜踴躍，與無量菩薩共供養佛。作供養已，各各自入諸樓觀中。爾時，彼佛即于其夜入無餘涅槃。時諸菩薩過其夜已，供養舍利。既供養已，各各還入寶樓觀中。他方菩薩各各自還本佛世界。一生菩薩於十中劫入滅盡定，其餘菩薩因虛空印說妙法故，滿十中劫得種善根。是虛空印菩薩摩訶薩，始於昨夜成阿耨多羅三藐三菩提，即於今日轉正法輪，示現種種神足變化，令百千億那由他無量眾生，于阿耨多羅三藐三菩提不退轉。我今於此說是陀羅尼門時，亦有八十那由他百千菩薩得無生忍，七十二億眾生於阿耨多羅三藐三菩提不退轉，七十二那由他百千菩薩得是解了一切陀羅尼門，無量無邊天與人發阿耨多羅三藐三菩提心。」
爾時，會中有菩薩名解脫怨憎，白佛言：「世尊！菩薩摩訶薩成就幾法，能修集是解了一切陀羅尼門？」
佛告解脫怨憎菩薩言：「善男子！菩薩成就四法，則能修是陀羅尼門。何等為四？菩薩住是四聖種中，于粗衣、食、臥具、醫藥，常得知足。菩薩成就如是四法，則能修是陀羅尼門。
「複次，善男子！菩薩摩訶薩成就五法，則能修是陀羅尼門
現代漢語譯本：
又再次示現輪須三昧，憑藉三昧的力量，隨即轉動法輪。轉法輪時，有無量無邊百千億那由他的菩薩將證得究竟的果位。
當時，虛空印菩薩摩訶薩聽到這些話后，立刻知道自己將要轉動法輪，歡喜雀躍，與無量菩薩一同供養佛。供養完畢后，各自回到各自的樓閣中。那時，那位佛當晚就進入了無余涅槃。眾菩薩在當晚過後，供養佛的舍利。供養完畢后，各自回到寶樓閣中。其他世界的菩薩各自回到自己佛所在的世界。一生補處的菩薩在十中劫的時間裡進入滅盡定，其餘菩薩因為虛空印菩薩宣說妙法，在十中劫的時間裡種下善根。這位虛空印菩薩摩訶薩，在昨晚才成就了阿耨多羅三藐三菩提，今天就轉動正法輪，示現種種神通變化，使百千億那由他無量眾生，在阿耨多羅三藐三菩提上不再退轉。我現在在這裡宣說這個陀羅尼門時，也有八十那由他百千菩薩證得無生法忍，七十二億眾生在阿耨多羅三藐三菩提上不再退轉，七十二那由他百千菩薩得到了這個解了一切陀羅尼門，無量無邊的天人和人發起了阿耨多羅三藐三菩提心。
當時，會中有一位菩薩名叫解脫怨憎，向佛稟告說：『世尊！菩薩摩訶薩成就多少種法，才能修習這個解了一切陀羅尼門？』
佛告訴解脫怨憎菩薩說：『善男子！菩薩成就四種法，就能修習這個陀羅尼門。是哪四種呢？菩薩安住在這四聖種中，對於粗衣、食物、臥具、醫藥，常常知足。菩薩成就這樣的四種法，就能修習這個陀羅尼門。』
『再者，善男子！菩薩摩訶薩成就五種法，就能修習這個陀羅尼門。' 現代漢語譯本：
又再次示現輪須三昧，以三昧的力量，隨即轉動法輪。轉法輪時，有無量無邊百千億那由他的菩薩將證得究竟的果位。
當時，虛空印菩薩摩訶薩聽到這些話后，立刻知道自己將要轉動法輪，歡喜雀躍，與無量菩薩一同供養佛。供養完畢后，各自回到各自的樓閣中。那時，那位佛當晚就進入了無余涅槃。眾菩薩在當晚過後，供養佛的舍利。供養完畢后，各自回到寶樓閣中。其他世界的菩薩各自回到自己佛所在的世界。一生補處的菩薩在十中劫的時間裡進入滅盡定，其餘菩薩因為虛空印菩薩宣說妙法，在十中劫的時間裡種下善根。這位虛空印菩薩摩訶薩，在昨晚才成就了阿耨多羅三藐三菩提，今天就轉動正法輪，示現種種神通變化，使百千億那由他無量眾生，在阿耨多羅三藐三菩提上不再退轉。我現在在這裡宣說這個陀羅尼門時，也有八十那由他百千菩薩證得無生法忍，七十二億眾生在阿耨多羅三藐三菩提上不再退轉，七十二那由他百千菩薩得到了這個解了一切陀羅尼門，無量無邊的天人和人發起了阿耨多羅三藐三菩提心。
當時，會中有一位菩薩名叫解脫怨憎，向佛稟告說：『世尊！菩薩摩訶薩成就多少種法，才能修習這個解了一切陀羅尼門？』
佛告訴解脫怨憎菩薩說：『善男子！菩薩成就四種法，就能修習這個陀羅尼門。是哪四種呢？菩薩安住在這四聖種中，對於粗衣、食物、臥具、醫藥，常常知足。菩薩成就這樣的四種法，就能修習這個陀羅尼門。』
『再者，善男子！菩薩摩訶薩成就五種法，就能修習這個陀羅尼門。』
English version:
Again, he manifested the Samadhi of the Wheel's Hub, and by the power of this Samadhi, he immediately turned the Dharma wheel. When the Dharma wheel was turned, countless billions of nayutas of Bodhisattvas would attain final certainty.
At that time, the Bodhisattva Mahasattva Void Seal, upon hearing this, immediately knew that he would turn the Dharma wheel. He rejoiced and, with countless Bodhisattvas, made offerings to the Buddha. After making offerings, they each returned to their respective pavilions. Then, that Buddha entered Parinirvana that very night. After that night, the Bodhisattvas made offerings to the relics. After making offerings, they each returned to their jeweled pavilions. Bodhisattvas from other worlds returned to their respective Buddha-lands. Bodhisattvas who were one birth away from Buddhahood entered the Samadhi of Cessation for ten intermediate kalpas. The remaining Bodhisattvas, because Void Seal Bodhisattva expounded the wonderful Dharma, planted roots of goodness for ten intermediate kalpas. This Bodhisattva Mahasattva Void Seal, having attained Anuttara-samyak-sambodhi just last night, turned the true Dharma wheel today, manifesting various miraculous powers, causing countless billions of nayutas of beings to not regress from Anuttara-samyak-sambodhi. When I am now speaking about this Dharani gate, there are also eighty nayutas of hundreds of thousands of Bodhisattvas who attain the patience of non-arising, seventy-two billion beings who do not regress from Anuttara-samyak-sambodhi, seventy-two nayutas of hundreds of thousands of Bodhisattvas who attain this gate of understanding all Dharanis, and countless gods and humans who generate the mind of Anuttara-samyak-sambodhi.
At that time, a Bodhisattva named Liberation from Enmity in the assembly said to the Buddha, 'World Honored One, how many dharmas must a Bodhisattva Mahasattva accomplish to cultivate this gate of understanding all Dharanis?'
The Buddha told the Bodhisattva Liberation from Enmity, 'Good man, a Bodhisattva who accomplishes four dharmas can cultivate this Dharani gate. What are the four? A Bodhisattva who abides in these four noble lineages is always content with coarse clothing, food, bedding, and medicine. A Bodhisattva who accomplishes these four dharmas can cultivate this Dharani gate.'
'Furthermore, good man, a Bodhisattva Mahasattva who accomplishes five dharmas can cultivate this Dharani gate.' English version:
Again, he manifested the Samadhi of the Wheel's Hub, and by the power of this Samadhi, he immediately turned the Dharma wheel. When the Dharma wheel was turned, countless billions of nayutas of Bodhisattvas would attain final certainty.
At that time, the Bodhisattva Mahasattva Void Seal, upon hearing this, immediately knew that he would turn the Dharma wheel. He rejoiced and, with countless Bodhisattvas, made offerings to the Buddha. After making offerings, they each returned to their respective pavilions. Then, that Buddha entered Parinirvana that very night. After that night, the Bodhisattvas made offerings to the relics. After making offerings, they each returned to their jeweled pavilions. Bodhisattvas from other worlds returned to their respective Buddha-lands. Bodhisattvas who were one birth away from Buddhahood entered the Samadhi of Cessation for ten intermediate kalpas. The remaining Bodhisattvas, because Void Seal Bodhisattva expounded the wonderful Dharma, planted roots of goodness for ten intermediate kalpas. This Bodhisattva Mahasattva Void Seal, having attained Anuttara-samyak-sambodhi just last night, turned the true Dharma wheel today, manifesting various miraculous powers, causing countless billions of nayutas of beings to not regress from Anuttara-samyak-sambodhi. When I am now speaking about this Dharani gate, there are also eighty nayutas of hundreds of thousands of Bodhisattvas who attain the patience of non-arising, seventy-two billion beings who do not regress from Anuttara-samyak-sambodhi, seventy-two nayutas of hundreds of thousands of Bodhisattvas who attain this gate of understanding all Dharanis, and countless gods and humans who generate the mind of Anuttara-samyak-sambodhi.
At that time, a Bodhisattva named Liberation from Enmity in the assembly said to the Buddha, 'World Honored One, how many dharmas must a Bodhisattva Mahasattva accomplish to cultivate this gate of understanding all Dharanis?'
The Buddha told the Bodhisattva Liberation from Enmity, 'Good man, a Bodhisattva who accomplishes four dharmas can cultivate this Dharani gate. What are the four? A Bodhisattva who abides in these four noble lineages is always content with coarse clothing, food, bedding, and medicine. A Bodhisattva who accomplishes these four dharmas can cultivate this Dharani gate.'
'Furthermore, good man, a Bodhisattva Mahasattva who accomplishes five dharmas can cultivate this Dharani gate.'
。何等為五？自持禁戒，所謂愛護解脫戒，成就威儀行；防護戒法心生怖畏如小金剛；受持修學一切諸戒；見破戒者勸令持戒，見邪見者勸令正見，破威儀者勸住威儀，見散心者勸令一心；見有好樂於二乘者，勸令安住阿耨多羅三藐三菩提。菩薩成就如是五法，則能修是陀羅尼門。
「複次，善男子！菩薩成就六法，則能修是陀羅尼門。何等為六？自修多聞通達無閡，見寡聞者，勸令多聞；自不慳吝，見慳吝者，勸令安住不慳吝法；自不嫉妒，見嫉妒者，勸令安住不嫉妒法；自不怖他施以無畏，見怖畏者，為作擁護，善言誘喻使得安隱；心不諛諂，無有奸詐；行空三昧。菩薩成就如是六法，則能修是陀羅尼門。
「菩薩摩訶薩成就如是相貌法已，於七歲中總略一切陀毗梨章句，晝夜六時頭面恭敬，一心思惟緣身念處，行空三昧，讀誦如是陀毗章句。即于起時，遍念十方一切世界無量諸佛。是菩薩摩訶薩過七歲已，即便得是解了一切陀羅尼門。
「菩薩得是陀羅尼門已，便得如是聖清凈眼。得是眼已，見於十方如恒河沙等世界中在在處處，諸佛世尊不取涅槃，亦見示現種種無量神足變化。是菩薩爾時悉見一切無量諸佛無有遺余，以見佛故即得八萬四千陀羅尼門、七萬二千三昧門、六萬法門。菩薩摩訶薩得是解了一切陀羅尼門已，復于眾生得大慈悲。復有菩薩摩訶薩得是法門已，所有五逆重惡罪等，轉身便得永盡無餘。第三生已，盡一切業得第十住。若無五逆，其餘諸業即於此身永盡無餘，過一生已得第十住，不久便得三十七品及一切智
現代漢語譯本：什麼是五種？自我持守禁戒，即愛護解脫戒，成就威儀行為；防護戒法，心中生起如小金剛般的怖畏；受持修學一切戒律；見到破戒的人，勸導他們持戒，見到邪見的人，勸導他們正見，破威儀的人，勸導他們安住威儀，見到散亂心的人，勸導他們一心；見到有人好樂於二乘，勸導他們安住于阿耨多羅三藐三菩提。菩薩成就這五種法，就能修習這個陀羅尼門。 現代漢語譯本：『再者，善男子！菩薩成就六種法，就能修習這個陀羅尼門。什麼是六種？自己修習多聞，通達無礙，見到少聞的人，勸導他們多聞；自己不慳吝，見到慳吝的人，勸導他們安住不慳吝法；自己不嫉妒，見到嫉妒的人，勸導他們安住不嫉妒法；自己不畏懼他人，施予無畏，見到畏懼的人，為他們作擁護，用善言誘導使他們安穩；心中不諂媚，沒有奸詐；修行空三昧。菩薩成就這六種法，就能修習這個陀羅尼門。 現代漢語譯本：『菩薩摩訶薩成就這樣的相貌法后，在七年中總括一切陀毗梨章句，晝夜六時頭面恭敬，一心思維緣身念處，修行空三昧，讀誦這樣的陀毗章句。在起身時，遍念十方一切世界無量諸佛。這位菩薩摩訶薩過了七年後，就能得到這個解了一切陀羅尼門。 現代漢語譯本：『菩薩得到這個陀羅尼門后，便得到這樣的聖清凈眼。得到這眼睛后，見到十方如恒河沙數的世界中，處處都有諸佛世尊不入涅槃，也見到他們示現種種無量的神足變化。這時，這位菩薩能見到一切無量諸佛，沒有遺漏，因為見到佛的緣故，就得到八萬四千陀羅尼門、七萬二千三昧門、六萬法門。菩薩摩訶薩得到這個解了一切陀羅尼門后，又對眾生生起大慈悲。又有菩薩摩訶薩得到這個法門后，所有五逆重惡罪等，轉身就能永遠消盡無餘。第三生后，一切業都消盡，得到第十住。如果沒有五逆罪，其餘的業就在此身永遠消盡無餘，過一生后得到第十住，不久就能得到三十七品及一切智。'
English version: What are the five? Self-maintaining precepts, namely cherishing the precepts of liberation, accomplishing dignified conduct; guarding the precepts, with a heart that fears like a small vajra; upholding and studying all precepts; seeing those who break precepts, urging them to uphold precepts, seeing those with wrong views, urging them to have right views, those who break decorum, urging them to abide in decorum, seeing those with scattered minds, urging them to be single-minded; seeing those who delight in the Two Vehicles, urging them to abide in Anuttara-samyak-sambodhi. A Bodhisattva who accomplishes these five dharmas can then cultivate this dharani gate. English version: 'Furthermore, good man! A Bodhisattva who accomplishes six dharmas can then cultivate this dharani gate. What are the six? Self-cultivating extensive learning, understanding without hindrance, seeing those with little learning, urging them to learn extensively; not being stingy oneself, seeing those who are stingy, urging them to abide in the dharma of non-stinginess; not being jealous oneself, seeing those who are jealous, urging them to abide in the dharma of non-jealousy; not fearing others oneself, giving fearlessness, seeing those who are fearful, protecting them, using kind words to guide them to peace; not being flattering in mind, without deceit; practicing the samadhi of emptiness. A Bodhisattva who accomplishes these six dharmas can then cultivate this dharani gate.' English version: 'After a Bodhisattva Mahasattva accomplishes such characteristics, within seven years, he summarizes all the Dharani verses, respectfully bowing his head day and night six times, single-mindedly contemplating the mindfulness of the body, practicing the samadhi of emptiness, and reciting such Dharani verses. When he arises, he contemplates all the immeasurable Buddhas in all the worlds of the ten directions. After this Bodhisattva Mahasattva has passed seven years, he will then obtain this gate of understanding all dharanis.' English version: 'After a Bodhisattva obtains this dharani gate, he then obtains such a holy pure eye. After obtaining this eye, he sees in the ten directions, in worlds as numerous as the sands of the Ganges, in every place, the Buddhas, World Honored Ones, not entering Nirvana, and also sees them manifesting various immeasurable miraculous powers. At this time, this Bodhisattva sees all the immeasurable Buddhas without omission, and because of seeing the Buddhas, he obtains eighty-four thousand dharani gates, seventy-two thousand samadhi gates, and sixty thousand dharma gates. After a Bodhisattva Mahasattva obtains this gate of understanding all dharanis, he then develops great compassion for all beings. Furthermore, a Bodhisattva Mahasattva who obtains this dharma gate, all the heavy evil karmas such as the five rebellious acts, will be completely eradicated without remainder in the next life. After the third life, all karmas will be exhausted, and he will attain the tenth stage. If there are no five rebellious acts, the remaining karmas will be completely eradicated in this life, and after one more life, he will attain the tenth stage, and soon after, he will attain the thirty-seven factors of enlightenment and all-knowing wisdom.'
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「善男子！是解了一切陀羅尼門，能大利益諸菩薩摩訶薩。若菩薩常念諸佛法身故，得見種種神足變化，見是化已即得如是無漏歡喜，因歡喜故便成如是神足變化，以神足力則能供養如恒河沙等世界諸佛，得供養已於諸佛所亦聽受妙法，聽受法故即得陀羅尼三昧忍辱，便還來至此佛世界。
「善男子！是陀羅尼門能作如是大利益事，損滅惡業、增諸善根。」
爾時，有諸菩薩白佛言：「世尊！我等於過去如一恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於二恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於三恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於四恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於五恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於六恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於七恒河沙等諸佛世尊，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於八恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」復有菩薩作如是言：「我等已於九恒河沙等諸佛所，聞是陀羅尼門，聞已即得。」
爾時，彌勒菩薩摩訶薩白佛言：「世尊！我于往世過十恒河沙等劫時，有大劫名善普遍。於此劫中，是娑婆世界微妙清凈一切莊嚴。爾時，有佛出現於世，號娑羅王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊
現代漢語譯本 『善男子！這是通達一切陀羅尼法門，能大大地利益諸位菩薩摩訶薩。如果菩薩常常憶念諸佛的法身，就能見到種種神通變化，見到這些變化后就能得到如此無漏的歡喜，因為歡喜的緣故便成就如此的神通變化，憑藉神通的力量就能供養如恒河沙數般世界中的諸佛，得到供養后也能在諸佛那裡聽受微妙的佛法，聽受佛法后就能得到陀羅尼三昧忍辱，然後返回到這個佛的世界。 『善男子！這個陀羅尼法門能成就如此巨大的利益，能消滅惡業，增長各種善根。』 當時，有許多菩薩對佛說：『世尊！我們過去在如一恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如二恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如三恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如四恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如五恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如六恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如七恒河沙數般的諸佛世尊那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如八恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』又有菩薩這樣說：『我們已經在如九恒河沙數般的諸佛那裡，聽聞過這個陀羅尼法門，聽聞后就得到了。』 當時，彌勒菩薩摩訶薩對佛說：『世尊！我在過去超過十恒河沙數劫的時候，有一個大劫名為善普遍。在這個劫中，這個娑婆世界微妙清凈，一切都莊嚴美好。當時，有一尊佛出現於世，號為娑羅王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
English version 'Good men! This is the gate of all Dharanis, which can greatly benefit all Bodhisattva Mahasattvas. If a Bodhisattva constantly contemplates the Dharma body of all Buddhas, they will see various miraculous transformations. Upon seeing these transformations, they will attain such undefiled joy. Because of this joy, they will achieve such miraculous transformations. With the power of these transformations, they can make offerings to Buddhas in worlds as numerous as the sands of the Ganges River. Having made offerings, they will also hear the wonderful Dharma from these Buddhas. Upon hearing the Dharma, they will attain Dharani Samadhi forbearance, and then return to this Buddha world.' 'Good men! This Dharani gate can accomplish such great benefits, destroy evil karma, and increase all good roots.' At that time, many Bodhisattvas said to the Buddha, 'World Honored One! In the past, in the presence of Buddhas as numerous as the sands of one Ganges River, we heard this Dharani gate, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of two Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of three Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of four Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of five Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of six Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of seven Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of eight Ganges Rivers, and upon hearing it, we attained it.' Another Bodhisattva said, 'We have heard this Dharani gate in the presence of Buddhas as numerous as the sands of nine Ganges Rivers, and upon hearing it, we attained it.' At that time, Bodhisattva Maitreya Mahasattva said to the Buddha, 'World Honored One! In the past, more than ten Ganges River sands of kalpas ago, there was a great kalpa named Good Universality. In this kalpa, this Saha world was subtle, pure, and adorned with all kinds of beauty. At that time, a Buddha appeared in the world, named Salaraja Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan.'
。有無量百千億那由他比丘僧，復有不可計諸菩薩摩訶薩恭敬圍繞。爾時，娑羅王佛為諸大眾說是解了一切陀羅尼門，我于爾時從彼佛所得聞是法，聞已修學，學已即得，增廣具足。如是無量無邊劫中，有不可計阿僧祇佛，我于爾時隨其壽命，以諸菩薩所得種種師子游戲自在三昧，供養如是無量諸佛。我于爾時便得於此一一佛所，種無量無邊不可稱計阿僧祇善根，種善根已即得無量大功德聚，以是善根故無量諸佛與我授記。以本願故久在生死，以待時故不成阿耨多羅三藐三菩提。世尊！惟愿如來，於今與我受佛職位，令得阿耨多羅三藐三菩提。」
爾時，佛告彌勒菩薩摩訶薩：「如是，如是！如汝所說。娑羅王佛現在世時，汝已得是解了一切陀羅尼法門。彌勒！汝於過去十大劫中，若欲愿成阿耨多羅三藐三菩提者，汝于爾時尋應具足速疾成就阿耨多羅三藐三菩提，入無餘涅槃。彌勒！汝久住生死，以本願故，所以不成，以待時故。彌勒！我今為汝受佛職位
現代漢語譯本：有無量百千億那由他的比丘僧，還有不可計數的諸位菩薩摩訶薩恭敬地圍繞著。當時，娑羅王佛為大眾宣說能瞭解一切陀羅尼的法門，我那時從那位佛那裡聽聞了這個法，聽聞后就修習，修習后就立刻領悟，並且增長圓滿。像這樣在無量無邊的劫數中，有不可計數的阿僧祇佛出現，我那時隨著他們的壽命，用諸位菩薩所得到的各種獅子游戲自在三昧，供養了這樣無量的諸佛。我那時便在每一位佛那裡，種下了無量無邊不可稱計的阿僧祇善根，種下善根后就立刻獲得了無量的大功德聚集，因為這些善根，無量的諸佛都給我授記。因為本來的願力，我長久地在生死輪迴中，爲了等待時機，所以沒有成就阿耨多羅三藐三菩提。世尊！只希望如來，現在就給我授佛的職位，讓我能夠得到阿耨多羅三藐三菩提。 當時，佛告訴彌勒菩薩摩訶薩：『是這樣的，是這樣的！就像你所說的。娑羅王佛在世的時候，你已經得到了這個能瞭解一切陀羅尼的法門。彌勒！你在過去的十大劫中，如果想要成就阿耨多羅三藐三菩提，你那時就應該立刻圓滿迅速地成就阿耨多羅三藐三菩提，進入無餘涅槃。彌勒！你長久地住在生死輪迴中，是因為本來的願力，所以沒有成就，是爲了等待時機。彌勒！我現在為你授佛的職位。』
English version: There were immeasurable hundreds of thousands of millions of nayutas of Bhikshu monks, and also countless Bodhisattva Mahasattvas respectfully surrounding him. At that time, King Sala Buddha was explaining to the assembly the Dharma gate of understanding all Dharanis. At that time, I heard this Dharma from that Buddha, and after hearing it, I practiced it. After practicing, I immediately understood it, and it grew and became complete. In such immeasurable and boundless kalpas, there were countless Asankhya Buddhas. At that time, I followed their lifespans, using the various Lion's Play Samadhis obtained by the Bodhisattvas, to make offerings to such immeasurable Buddhas. At that time, I planted immeasurable, boundless, and incalculable Asankhya roots of goodness at each of these Buddhas' places. After planting these roots of goodness, I immediately obtained immeasurable great accumulations of merit. Because of these roots of goodness, immeasurable Buddhas gave me predictions of Buddhahood. Because of my original vows, I have long remained in the cycle of birth and death, waiting for the right time, and therefore have not attained Anuttara-samyak-sambodhi. World Honored One! I only wish that the Tathagata would now give me the position of Buddhahood, so that I may attain Anuttara-samyak-sambodhi. At that time, the Buddha said to Bodhisattva Mahasattva Maitreya: 'It is so, it is so! Just as you have said. When King Sala Buddha was in the world, you had already obtained this Dharma gate of understanding all Dharanis. Maitreya! In the past ten great kalpas, if you had wished to attain Anuttara-samyak-sambodhi, you should have immediately and swiftly accomplished Anuttara-samyak-sambodhi at that time, and entered Nirvana without remainder. Maitreya! You have long remained in the cycle of birth and death because of your original vows, and therefore have not attained it, because you were waiting for the right time. Maitreya! I now confer upon you the position of Buddhahood.'
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爾時，世尊觀諸大眾及諸菩薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、阿修羅、羅剎、乾闥婆、人、非人等，作是觀已，說是章句：
「帶哆浮彌 檀陀浮彌 曇摩陀浮彌 伽帝浮彌 蜜帝浮彌 般若浮彌 毗舍羅阇浮彌 缽帝三毗多浮彌 阿耨差婆浮彌 阿婆差浮彌 三摩多博差摩博差浮彌 阇帝叉𧜟浮彌 三叉阇毗叉阇 波羅叉阇 毗舍伽達舍婆帝 毗舍陀帝羅那 羅伽伽 三叉舍婆多
「毗摩帝揄波醯羅羅伽摩 阿吒叉羅 婆舍僧伽摩 伊帝朱羅失帝彌文陀羅陀呵羅跋帝般若浮多 阿陀伽彌多娑圖沙槃多 伊羅耶尼羅耶 阿呼薩吒 阿牧陀牧阿他婆帝伽樓婆帝 帝醯那提 婆阿迦那摩帝 婆迦那摩帝三彌帝毗娑婆地 祎陀婆羅祎陀婆羅 阿羅多羅 拘留沙兜樓沙賴摩羅留他多留他 薩婆他 薩婆他遮尼留他提呵多多醯頗羅 婆睺頗羅薩婆頗羅世吒婆提」
說是雜十二因緣解脫章句時，有六十那由他諸天見四聖諦。
爾時，世尊復說章句：
「帶頗嵐 阿伽頗嵐 羅羅頗嵐 阿羅頗嵐尼羅呼羅 婆婆多驃 伊曇頗嵐 尼監頗嵐 南無陀鹽 毗浮蛾 般若遮伽 阿㝹毗地遮迦 阇尼遮迦」
說是解脫章句時，有一億諸天，發阿耨多羅三藐三菩提心，皆得不退轉
現代漢語譯本：
那時，世尊觀察所有大眾以及諸菩薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、阿修羅、羅剎、乾闥婆、人、非人等，作此觀察后，說了以下章句： 『帶哆浮彌，檀陀浮彌，曇摩陀浮彌，伽帝浮彌，蜜帝浮彌，般若浮彌，毗舍羅阇浮彌，缽帝三毗多浮彌，阿耨差婆浮彌，阿婆差浮彌，三摩多博差摩博差浮彌，阇帝叉𧜟浮彌，三叉阇毗叉阇，波羅叉阇，毗舍伽達舍婆帝，毗舍陀帝羅那，羅伽伽，三叉舍婆多。 『毗摩帝揄波醯羅羅伽摩，阿吒叉羅，婆舍僧伽摩，伊帝朱羅失帝彌文陀羅陀呵羅跋帝般若浮多，阿陀伽彌多娑圖沙槃多，伊羅耶尼羅耶，阿呼薩吒，阿牧陀牧阿他婆帝伽樓婆帝，帝醯那提，婆阿迦那摩帝，婆迦那摩帝三彌帝毗娑婆地，祎陀婆羅祎陀婆羅，阿羅多羅，拘留沙兜樓沙賴摩羅留他多留他，薩婆他，薩婆他遮尼留他提呵多多醯頗羅，婆睺頗羅薩婆頗羅世吒婆提』 當說此雜十二因緣解脫章句時，有六十那由他的諸天見到了四聖諦。 那時，世尊又說了以下章句： 『帶頗嵐，阿伽頗嵐，羅羅頗嵐，阿羅頗嵐尼羅呼羅，婆婆多驃，伊曇頗嵐，尼監頗嵐，南無陀鹽，毗浮蛾，般若遮伽，阿㝹毗地遮迦，阇尼遮迦』 當說此解脫章句時，有一億諸天，發起了阿耨多羅三藐三菩提心，都得到了不退轉。
English version:
At that time, the World Honored One, observing all the assembly, including Bodhisattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Yakshas, Asuras, Rakshasas, Gandharvas, humans, and non-humans, having made this observation, spoke the following verses: 'Daita bhumi, danda bhumi, dharma dabhumi, gati bhumi, miti bhumi, prajna bhumi, vishala raja bhumi, pati sambhita bhumi, anuksha bhumi, abhaksha bhumi, samata boksha moksha bhumi, jati kshama bhumi, samaksha jiva kshaja, para kshaja, vishaka darsha bhuti, vishada dhi raana, raga ga, samaksha shavata. 'Vimati yupahila raga ma, ata kshara, bhasha sangama, iti jula shiti mi mandara dhara harabati prajna bhuta, adha gamita satusha pandha, ilaya nilaya, ahusata, amukta mukha atha bhuti garu bhuti, dhi hina dhi, bha akana mati, bha kana mati samiti visava dhi, idha bhara idha bhara, ara tara, kurusha turusha raima rauta taruta, sarva tha, sarva tha chani ruta dhi ha datha hi phala, bahu phala sarva phala sheta bhuti' When this mixed twelve-causal-link liberation verse was spoken, sixty nayutas of devas saw the Four Noble Truths. At that time, the World Honored One again spoke the following verses: 'Daita phalam, agata phalam, rara phalam, ara phalam nilahura, bhava bhava dya, idam phalam, nikam phalam, namo dhayam, vibhu gha, prajna chaga, anubhi dhi chaka, jani chaka' When this liberation verse was spoken, one hundred million devas generated the mind of Anuttara-samyak-sambodhi, and all attained non-retrogression.
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爾時，世尊復說章句：
「波拖 蘇摩都 阿㝹摩都 阿拘摩都 鴟陀婆拘 摩哆他陀舍羅 毗簸跛他 伊呵世鐵多蘇禰摩 蘇帝廁拏帝(利惠)阿路拘(光明)阿提斗拏(大默然)」
說是解脫章句時，六萬四千諸龍，發阿耨多羅三藐三菩提心，皆得不退轉。
爾時，世尊復說章句：
「阿叉修䟦叉 修婆沙波曼陀那 阿羅住婆伽羅廚 迦羅茶叉 悉曇摩帝三曼多 茤阿叉婆隸 醯吒迦路摩訶婆隸 烏阇陀路 陀羅尼 醯伽羅叉 拘陀叉 拘婆叉 鞞路布 毗留波 目佉 勢帝嗐哆 勢帝婆隸阿修路比那 修路波摩提」
說是解脫章句時，十二億夜叉，發阿耨多羅三藐三菩提心，皆得不退轉
現代漢語譯本： 當時，世尊又說了以下偈語： 『波拖，蘇摩都，阿㝹摩都，阿拘摩都，鴟陀婆拘，摩哆他陀舍羅，毗簸跛他，伊呵世鐵多蘇禰摩，蘇帝廁拏帝（利惠），阿路拘（光明），阿提斗拏（大默然）。』 當說此解脫偈語時，六萬四千條龍，發起了無上正等正覺之心，都得到了不退轉的境界。 當時，世尊又說了以下偈語： 『阿叉修䟦叉，修婆沙波曼陀那，阿羅住婆伽羅廚，迦羅茶叉，悉曇摩帝三曼多，茤阿叉婆隸，醯吒迦路摩訶婆隸，烏阇陀路，陀羅尼，醯伽羅叉，拘陀叉，拘婆叉，鞞路布，毗留波，目佉，勢帝嗐哆，勢帝婆隸阿修路比那，修路波摩提。』 當說此解脫偈語時，十二億夜叉，發起了無上正等正覺之心，都得到了不退轉的境界。
English version: At that time, the World Honored One again spoke the following verses: 'Pota, Sumodu, Anumodu, Akumodu, Chidavaku, Matatathadasara, Vibopatha, Ihase Tetasunima, Suticena Di (Li Hui), Aluku (Light), Atidouna (Great Silence).' When these verses of liberation were spoken, sixty-four thousand dragons generated the mind of Anuttara-samyak-sambodhi, and all attained non-retrogression. At that time, the World Honored One again spoke the following verses: 'Akshashubhaksha, Shubhasapamandana, Arojuvagarachou, Karachacha, Siddhamati Samanta, Dhaakshavare, Hetakarumahavare, Ujhadaro, Dharani, Hegaraksha, Kudaksha, Kubaksha, Bhelupu, Bhelupa, Mukha, Shidihaita, Shidibare Asurubina, Shurupomati.' When these verses of liberation were spoken, twelve billion Yakshas generated the mind of Anuttara-samyak-sambodhi, and all attained non-retrogression.
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爾時，世尊復說章句：
「阿挮卑 梨離 尼帝挮 珊帝挮 伽帝抳 那迦彌 阿藍彌 波嵐彌 阿陀彌摩陀彌 摩帝彌 珊尼阿 守隸 陀羅尼 阿毗舍多 薩陀 薩提婆 薩那伽 薩夜叉 薩阿修羅提婆那伽 尼六帝隸婆羅 尼六帝羅毗蜜帝般若般梨䟦多末帝 婆利羅毗伽帝提 帝波利波羅伽帝提帝羅毗弗婆翅毗阇禰毗薩遮利畔多 阿毗陀那畔多 首羅畔陀到羅毗梨耶毗陀毗多毗畔坻 毗娑婆禰 末伽文陀毗舍缽利劍摩 禰叉波羅呼 烏呵羅路提羅波都 阿修羅文陀那伽叉文陀 夜叉文陀 羅利文陀 鞞提 鞞提彌多卑 多多卑 烏拏那咩 婆佉提 陀羅尼阿毗舍多提舍首陀尼 波翅輸提 耆婆輸陀尼 波翅波利羯磨 帝摩帝伽帝趺帝伽那波帝婆羅那拂提阇耶 遮加輸若陀遮迦 卑夜」
說是解脫章句已，五萬六千阿修羅，發阿耨多羅三藐三菩提心，皆得不退轉。
爾時，世尊告無所畏平等地菩薩摩訶薩言：「善男子！諸佛世尊出世甚難，演布是法乃復倍難。是法乃是戒、定、慧、解脫、解脫知見之所熏修。善男子！如是章句能令菩薩威德成就。
「善男子！如來本行菩薩道時，以佈施、持戒、忍辱、精進、禪定、智慧攝是章句，供養恭敬無量無邊百千萬億諸佛世尊。于諸佛所，或行佈施，或修梵行清凈持戒，或勤精進，或修忍辱，或入三昧，或修習慧。種種修集純善凈業，是故我今得無上智。
「善男子！我昔于無量阿僧祇億那由他劫，修菩薩道時，身常遠離妄語、兩舌、惡口、綺語，是故我今得是舌相
現代漢語譯本：
那時，世尊又說了以下章句：
『阿挮卑，梨離，尼帝挮，珊帝挮，伽帝抳，那迦彌，阿藍彌，波嵐彌，阿陀彌摩陀彌，摩帝彌，珊尼阿，守隸，陀羅尼，阿毗舍多，薩陀，薩提婆，薩那伽，薩夜叉，薩阿修羅提婆那伽，尼六帝隸婆羅，尼六帝羅毗蜜帝般若般梨䟦多末帝，婆利羅毗伽帝提，帝波利波羅伽帝提帝羅毗弗婆翅毗阇禰毗薩遮利畔多，阿毗陀那畔多，首羅畔陀到羅毗梨耶毗陀毗多毗畔坻，毗娑婆禰，末伽文陀毗舍缽利劍摩，禰叉波羅呼，烏呵羅路提羅波都，阿修羅文陀那伽叉文陀，夜叉文陀，羅利文陀，鞞提，鞞提彌多卑，多多卑，烏拏那咩，婆佉提，陀羅尼阿毗舍多提舍首陀尼，波翅輸提，耆婆輸陀尼，波翅波利羯磨，帝摩帝伽帝趺帝伽那波帝婆羅那拂提阇耶，遮加輸若陀遮迦，卑夜。』
說完這解脫章句后，五萬六千阿修羅發起了無上正等正覺之心，都得到了不退轉的境界。
那時，世尊告訴無所畏平等地菩薩摩訶薩說：『善男子！諸佛世尊出世非常難得，宣說此法更是難上加難。此法乃是戒、定、慧、解脫、解脫知見所熏修的。善男子！這樣的章句能夠使菩薩的威德成就。』
『善男子！如來在過去行菩薩道時，以佈施、持戒、忍辱、精進、禪定、智慧來攝持這些章句，供養恭敬無量無邊百千萬億諸佛世尊。在諸佛那裡，或者行佈施，或者修梵行清凈持戒，或者勤奮精進，或者修習忍辱，或者進入三昧，或者修習智慧。種種修集純善清凈的業，因此我今天才得到無上智慧。』
『善男子！我過去在無量阿僧祇億那由他劫，修菩薩道時，身常遠離妄語、兩舌、惡口、綺語，因此我今天才得到這樣的舌相。'
English version:
At that time, the World Honored One again spoke the following verses:
'A-ti-bi, li-li, ni-ti-ti, shan-ti-ti, ga-ti-ni, na-ka-mi, a-lan-mi, bo-lan-mi, a-ta-mi-mo-ta-mi, mo-ti-mi, shan-ni-a, shou-li, to-lo-ni, a-pi-she-to, sa-to, sa-ti-po, sa-na-ka, sa-ya-cha, sa-a-xiu-lo-ti-po-na-ka, ni-liu-ti-li-po-lo, ni-liu-ti-lo-pi-mi-ti-ban-ruo-ban-li-bo-to-mo-ti, po-li-lo-pi-ka-ti-ti, ti-po-li-po-lo-ka-ti-ti-ti-lo-pi-fu-po-chi-pi-she-ni-pi-sa-zhe-li-pan-to, a-pi-to-na-pan-to, shou-lo-pan-to-dao-lo-pi-li-ye-pi-to-pi-to-pi-pan-ti, pi-suo-po-ni, mo-ka-wen-to-pi-she-bo-li-jian-mo, ni-cha-po-lo-hu, wu-he-lo-lu-ti-lo-po-du, a-xiu-lo-wen-to-na-ka-cha-wen-to, ya-cha-wen-to, lo-li-wen-to, pi-ti, pi-ti-mi-to-bi, to-to-bi, wu-na-na-mie, po-qie-ti, to-lo-ni-a-pi-she-to-ti-she-shou-to-ni, po-chi-shu-ti, qi-po-shu-to-ni, po-chi-po-li-jie-mo, ti-mo-ti-ka-ti-fu-ti-ka-na-po-ti-po-lo-na-fu-ti-she-ye, zhe-jia-shu-ruo-to-zhe-jia, bi-ye.'
After speaking these verses of liberation, fifty-six thousand Asuras generated the mind of Anuttara-samyak-sambodhi and all attained the state of non-retrogression.
At that time, the World Honored One said to the Bodhisattva Mahasattva of Fearless Equality Ground: 'Good man! It is extremely difficult for the Buddhas, the World Honored Ones, to appear in the world, and it is even more difficult to expound this Dharma. This Dharma is cultivated through the practice of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Good man! Such verses can enable a Bodhisattva to achieve majestic virtue.'
'Good man! When the Tathagata was practicing the Bodhisattva path in the past, he used generosity, keeping precepts, patience, diligence, meditation, and wisdom to embrace these verses, and made offerings and showed reverence to countless billions of Buddhas, the World Honored Ones. In the presence of those Buddhas, he either practiced generosity, or cultivated pure conduct by keeping precepts, or diligently practiced, or cultivated patience, or entered samadhi, or cultivated wisdom. He cultivated various pure and virtuous deeds, and therefore I have attained supreme wisdom today.'
'Good man! In the past, during countless asamkhya eons, while practicing the Bodhisattva path, I always kept my body away from false speech, divisive speech, harsh speech, and frivolous speech. Therefore, I have attained this tongue mark today.'
。善男子！以是因緣故，諸佛世尊所說真實無有虛妄。」
爾時，世尊示現種種神足變化。作變化已，入遍一切功德三昧。入是三昧已，出廣長舌遍覆面門，從其舌根放六十億光明，其光微妙遍照三千大千世界，地獄、餓鬼、畜生、天、人皆蒙其光。地獄眾生身熾然者，以蒙光故於須臾間得清涼樂。是諸眾生即于其前，各有化佛三十二相、八十種好莊嚴其身。爾時眾生以見佛故皆得快樂，各作是念：「蒙是人恩，令我得樂。」于化佛所心得歡喜，叉手恭敬。
爾時，佛告彼諸眾生：「汝今稱南無佛、南無法、南無僧，以是緣故常得快樂。」是諸眾生長跪叉手前受佛教，而作是言：「南無佛！南無法！南無僧！」是諸眾生以是善根因緣故，於此命終，或生天上，或生人中。若有眾生在寒凍地獄，是時尋有柔軟暖風來觸其身，乃至生天、人中亦復如是。餓鬼眾生為飢渴所逼，蒙佛光故，除飢渴惱受于快樂。亦各於前有一化佛，三十二相、八十種好莊嚴其身，以見佛故皆得快樂，各作是念：「蒙是人恩，令我得樂。」于化佛所心得歡喜，叉手恭敬。爾時，世尊令彼眾生得見宿命罪業因緣，尋自悔責，以是善根于中命終生天、人中；畜生眾生亦復如是。
爾時，世尊為諸天人，示宿世因緣故，有無量無邊眾生來至佛所，頭面作禮卻坐一面聽受妙法。爾時，有不可計諸天及人，發阿耨多羅三藐三菩提心，無數菩薩摩訶薩得陀羅尼三昧忍辱
現代漢語譯本：『善男子！正因如此，諸佛世尊所說的話真實不虛。』 當時，世尊顯現種種神通變化。變化完畢后，進入遍一切功德三昧。進入此三昧后，伸出廣長舌頭覆蓋面門，從舌根放出六十億道光明，其光微妙，遍照三千大千世界，地獄、餓鬼、畜生、天、人皆蒙受其光。地獄眾生身體被火焰燃燒的，因蒙受光明，在片刻間得到清涼快樂。這些眾生立即在他們面前，各自出現化佛，具足三十二相、八十種好莊嚴其身。當時眾生因見到佛而都感到快樂，各自心想：『蒙受此人恩惠，使我得到快樂。』對化佛心生歡喜，合掌恭敬。 當時，佛告訴那些眾生：『你們現在稱念南無佛、南無法、南無僧，以此因緣，常得快樂。』這些眾生長跪合掌，接受佛的教誨，並說道：『南無佛！南無法！南無僧！』這些眾生因這善根因緣，在此命終后，有的生到天上，有的生到人間。如果有眾生在寒冷的地獄，這時立刻有柔軟溫暖的風吹拂他們的身體，乃至生到天上、人間也是如此。餓鬼眾生被飢渴所逼迫，因蒙受佛光，消除飢渴的煩惱，得到快樂。也各自在面前出現一化佛，具足三十二相、八十種好莊嚴其身，因見到佛而都感到快樂，各自心想：『蒙受此人恩惠，使我得到快樂。』對化佛心生歡喜，合掌恭敬。當時，世尊讓那些眾生看到宿世罪業的因緣，隨即自我懺悔，因這善根在此命終後生到天上、人間；畜生眾生也是如此。 當時，世尊為諸天人，顯示宿世因緣，因此有無量無邊的眾生來到佛前，頂禮佛足，退坐一旁聽受妙法。當時，有不可計數的諸天及人，發起了無上正等正覺之心，無數菩薩摩訶薩得到了陀羅尼三昧忍辱。
English version: 『Good man! Because of this reason, the words spoken by all the Buddhas, the World Honored Ones, are true and without falsehood.』 At that time, the World Honored One manifested various supernatural transformations. After the transformations, he entered the Samadhi of Universal Merit. Having entered this Samadhi, he extended his broad and long tongue to cover his face, and from the root of his tongue, he emitted sixty billion rays of light. The light was subtle and illuminated the three thousand great thousand worlds. Beings in hell, hungry ghosts, animals, gods, and humans all received the light. Those beings in hell whose bodies were burning with flames, because of receiving the light, obtained cool and pleasant joy in an instant. These beings immediately had a manifested Buddha appear before them, each adorned with the thirty-two marks and eighty minor characteristics. At that time, the beings, upon seeing the Buddha, all felt joy, and each thought: 『Receiving the grace of this person, I have obtained joy.』 They felt joy towards the manifested Buddha and respectfully joined their palms. At that time, the Buddha told those beings: 『Now, if you recite 「Namo Buddha, Namo Dharma, Namo Sangha,」 because of this cause, you will always obtain joy.』 These beings knelt down, joined their palms, received the Buddha』s teachings, and said: 『Namo Buddha! Namo Dharma! Namo Sangha!』 Because of this root of goodness, these beings, upon the end of their lives, were either born in the heavens or among humans. If there were beings in the cold hells, at that time, a soft and warm wind would immediately touch their bodies, and the same would happen when they were born in the heavens or among humans. Hungry ghosts, tormented by hunger and thirst, because of receiving the Buddha』s light, had their suffering of hunger and thirst removed and received joy. Each also had a manifested Buddha appear before them, adorned with the thirty-two marks and eighty minor characteristics. Upon seeing the Buddha, they all felt joy, and each thought: 『Receiving the grace of this person, I have obtained joy.』 They felt joy towards the manifested Buddha and respectfully joined their palms. At that time, the World Honored One allowed those beings to see the causes and conditions of their past lives』 karmic offenses, and they immediately repented. Because of this root of goodness, upon the end of their lives, they were born in the heavens or among humans; the same was true for animals. At that time, the World Honored One, for the sake of the gods and humans, revealed the causes and conditions of past lives. Therefore, countless beings came to the Buddha, bowed their heads to his feet, and sat to one side to listen to the wonderful Dharma. At that time, countless gods and humans generated the mind of Anuttara-samyak-sambodhi, and countless Bodhisattva Mahasattvas obtained the Dharani Samadhi of Patience.
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悲華經卷第一 大正藏第 03 冊 No. 0157 悲華經
悲華經卷第二
北涼天竺三藏曇無讖譯
大施品第三之一
爾時，會中有菩薩摩訶薩名曰寂意，瞻睹如來種種神化已，白佛言：「世尊！何因緣故，其餘諸佛所有世界，清凈微妙種種莊嚴，離於五濁無諸穢惡，其中純有諸大菩薩，成就種種無量功德，受諸快樂，其土乃至無有聲聞、辟支佛名，何況當有二乘之實？今我世尊，何因何緣處斯穢惡不凈世界，命濁、劫濁、眾生濁、見濁、煩惱濁，於是五濁惡世之中，成阿耨多羅三藐三菩提？在四眾中說三乘法？以何緣故，不取如是清凈世界，而不遠離五濁惡世？」
佛告寂意菩薩：「善男子！菩薩摩訶薩以本願故取凈妙國，亦以愿故取不凈土。何以故？善男子！菩薩摩訶薩成就大悲故，取斯弊惡不凈土耳。是故吾以本願，處此不凈穢惡世界，成阿耨多羅三藐三菩提。善男子！汝今諦聽，善思念之，善受善持，吾今當說。」
時諸菩薩受教而聽。
佛告寂意菩薩：「善男子！我于往昔過恒河沙等阿僧祇劫，此佛世界名刪提嵐，是時大劫名曰善持。于彼劫中有轉輪聖王名無諍念，主四天下。有一大臣名曰寶海，是梵志種，善知占相。時生一子，有三十二相瓔珞其身，八十種好次第莊嚴，以百福德成就一相，常光一尋，其身圓足如尼拘盧樹，諦觀一相無有厭足。當其生時，有百千諸天來共供養，因為作字號曰寶藏
現代漢語譯本 《悲華經》卷第一 大正藏第03冊 No. 0157 《悲華經》
《悲華經》卷第二
北涼天竺三藏曇無讖譯
大施品第三之一
爾時，會中有一位菩薩摩訶薩，名叫寂意，他瞻仰如來種種神變之後，向佛稟告說：『世尊！是什麼因緣，使得其他諸佛所有的世界，清凈微妙，種種莊嚴，遠離五濁，沒有各種污穢和邪惡，其中純粹都是大菩薩，成就種種無量的功德，享受各種快樂，他們的國土甚至沒有聲聞、辟支佛的名號，更何況會有二乘的實際存在？現在我們世尊，是什麼因什麼緣，處在這樣污穢不凈的世界，充滿命濁、劫濁、眾生濁、見濁、煩惱濁這五濁惡世之中，成就阿耨多羅三藐三菩提？在四眾之中宣說三乘佛法？因為什麼緣故，不選擇那樣清凈的世界，而不遠離這五濁惡世呢？』
佛告訴寂意菩薩說：『善男子！菩薩摩訶薩因為本願的緣故，選擇清凈美好的國土，也因為本願的緣故，選擇不凈的國土。為什麼呢？善男子！菩薩摩訶薩因為成就大悲心的緣故，才選擇這個弊惡不凈的國土。所以，我因為本願，處在這個不凈污穢的世界，成就阿耨多羅三藐三菩提。善男子！你現在仔細聽，好好思考，好好接受和奉持，我現在將要宣說。』
當時，各位菩薩接受教誨，靜心聆聽。
佛告訴寂意菩薩說：『善男子！我在過去經過恒河沙數那樣多的阿僧祇劫之前，這個佛世界名叫刪提嵐，當時的那個大劫名叫善持。在那一劫中，有一位轉輪聖王，名叫無諍念，統治著四天下。有一位大臣，名叫寶海，是婆羅門種姓，善於占卜相術。當時，他生了一個兒子，身上有三十二種殊勝的相貌，八十種美好的特徵次第莊嚴，以百種福德成就一種相貌，身上常放出一尋的光芒，他的身體圓滿如同尼拘盧樹，仔細觀察他的相貌，不會感到厭倦。當他出生的時候，有百千諸天前來共同供養，因此給他取名為寶藏。』
English version The First Scroll of the Karuṇāpuṇḍarīka Sūtra Taisho Tripitaka Volume 03 No. 0157 Karuṇāpuṇḍarīka Sūtra
The Second Scroll of the Karuṇāpuṇḍarīka Sūtra
Translated by Tripiṭaka Dharmarakṣa of Northern Liang
The First Part of the Chapter on Great Giving
At that time, in the assembly, there was a Bodhisattva Mahāsattva named Silent Intention. Having beheld the various miraculous transformations of the Tathāgata, he said to the Buddha: 'World Honored One! What is the cause and condition that the worlds of other Buddhas are pure, subtle, and adorned with various splendors, free from the five turbidities, without any defilements or evils, and are purely inhabited by great Bodhisattvas who have accomplished immeasurable merits, enjoying all kinds of happiness, and in whose lands there is not even the name of Śrāvakas or Pratyekabuddhas, let alone the reality of the Two Vehicles? Now, why is it that our World Honored One, due to what cause and condition, dwells in this defiled and impure world, amidst the turbidities of life, kalpa, beings, views, and afflictions, in this evil world of the five turbidities, and attains Anuttarā-samyak-saṃbodhi? Why does he preach the Dharma of the Three Vehicles among the four assemblies? For what reason does he not choose such a pure world and not depart from this evil world of the five turbidities?'
The Buddha said to the Bodhisattva Silent Intention: 'Good man! Bodhisattva Mahāsattvas, due to their original vows, choose pure and wonderful lands, and also due to their vows, choose impure lands. Why is that? Good man! Bodhisattva Mahāsattvas, because they have accomplished great compassion, choose this corrupt and impure land. Therefore, due to my original vow, I dwell in this impure and defiled world and attain Anuttarā-samyak-saṃbodhi. Good man! Now listen carefully, contemplate well, receive and uphold it well, and I will now explain.'
At that time, all the Bodhisattvas received the teaching and listened attentively.
The Buddha said to the Bodhisattva Silent Intention: 'Good man! In the past, countless asamkhya kalpas ago, this Buddha world was named Sandhila, and the great kalpa at that time was named Good Holding. In that kalpa, there was a Cakravartin king named No-Contention Thought, who ruled over the four continents. There was a minister named Treasure Sea, who was of the Brahmin caste and was skilled in divination and physiognomy. At that time, he had a son who was adorned with thirty-two auspicious marks, and eighty minor marks in sequence, each mark being accomplished by a hundred merits. He constantly emitted a fathom of light, and his body was as round and full as a Nyagrodha tree. Gazing at his marks, one would never tire. When he was born, hundreds of thousands of devas came to make offerings, and therefore he was given the name Treasure Store.'
。其後長大，剃除鬚髮法服出家，成阿耨多羅三藐三菩提，還號寶藏如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。即轉法輪，令百千無量億那由他諸眾生等，得生人、天或得解脫。如是利益諸天、人已，與百千億那由他聲聞大眾，恭敬圍繞，次第遊行城邑聚落，漸到一城，名安周羅，即是聖王所治之處。去城不遠有一園林，名曰閻浮。爾時，如來與百千無量億那由他聲聞大眾止頓此林。
「時轉輪王聞寶藏佛與百千無量億那由他大聲聞眾，次第遊行至閻浮林。爾時，聖王便作是念：『我今當往至於佛所，禮拜、圍繞、供養、恭敬、尊重、讚歎。』作是念已，即便自以聖王神力，與無量大眾前後圍繞，出安周羅城向閻浮林。既至林外如法下車，步至佛所。到佛所已，頭面禮足，右繞三匝卻坐一面。
「善男子！爾時，寶藏多陀阿伽度、阿羅呵、三藐三佛陀，即為聖王說于正法，以種種方便示教利喜。說是法已，默然而止。時轉輪王便從坐起，長跪叉手前白佛言：『唯愿如來及諸聖眾，於三月中受我供養衣被、飲食、臥具、湯藥。』
「善男子！彼時如來默然許之。時王即知佛已許可，頭面作禮，繞佛三匝歡喜而去。時轉輪王告諸小王、大臣、人民及其眷屬，作如是言：『汝等知不？我今已請寶藏如來及其大眾，終竟三月，奉諸所安。自我所用愛重之物，諸供養具、僮使僕從，我今悉舍，以奉施佛及諸聖眾。汝等今者亦當如是舍所重物，諸供養具、僮使僕從，以奉施佛及諸聖眾。』諸人聞已，即便受教，歡喜奉行
現代漢語譯本：之後他長大，剃除鬚髮，身著法衣出家，成就阿耨多羅三藐三菩提，又號寶藏如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。隨即轉法輪，令百千無量億那由他眾生，得以轉生人道、天道，或得解脫。如此利益諸天人後，他與百千億那由他聲聞大眾，恭敬圍繞，依次經過城鎮村落，逐漸來到一座名為安周羅的城市，那裡是聖王所統治的地方。離城不遠有一片園林，名為閻浮。當時，如來與百千無量億那由他聲聞大眾在此林中停留。 當時，轉輪王聽說寶藏佛與百千無量億那由他大聲聞眾，依次來到閻浮林。那時，聖王便心想：『我現在應當前往佛陀所在之處，禮拜、圍繞、供養、恭敬、尊重、讚歎。』這樣想著，他便以聖王的神力，與無數大眾前後簇擁，離開安周羅城，前往閻浮林。到達林外后，他依法下車，步行至佛陀所在之處。到達佛陀處后，他頭面禮足，右繞三匝，然後坐在一旁。 『善男子！』當時，寶藏多陀阿伽度、阿羅呵、三藐三佛陀，即為聖王宣說正法，以各種方便開示教導，使他歡喜。說法完畢后，便默然不語。這時，轉輪王從座位起身，長跪合掌，向前對佛說：『唯愿如來及諸聖眾，在三個月內接受我的供養，包括衣被、飲食、臥具、湯藥。』 『善男子！』那時，如來默然應允。國王隨即知道佛陀已經允許，便頭面作禮，繞佛三匝，歡喜離去。轉輪王告訴各位小王、大臣、人民及其眷屬，說道：『你們知道嗎？我已邀請寶藏如來及其大眾，接受三個月的供養。我所珍愛之物，各種供養器具、僮僕侍從，我今日全部捨棄，用來供奉佛陀及諸聖眾。你們現在也應當如此，捨棄所珍愛之物，各種供養器具、僮僕侍從，用來供奉佛陀及諸聖眾。』眾人聽后，立即接受教誨，歡喜奉行。
English version: Afterwards, he grew up, shaved his head and beard, donned the monastic robes, and left home, achieving Anuttara-samyak-sambodhi. He was then known as the Tathagata Treasure Store, the Arhat, the Samyak-sambuddha, the Vidyā-caraṇa-sampanna, the Sugata, the Lokavid, the Anuttara, the Puruṣadamyasārathi, the Śāstā devamanuṣyāṇām, the Buddha, the Bhagavat. He then turned the wheel of Dharma, enabling hundreds of thousands of countless billions of nayutas of beings to be reborn in the human or heavenly realms, or to attain liberation. Having thus benefited the gods and humans, he, along with hundreds of thousands of billions of nayutas of great Śrāvaka disciples, respectfully surrounded, gradually passed through cities and villages, eventually reaching a city named Anzhouluo, which was the place ruled by the Holy King. Not far from the city was a grove named Jambū. At that time, the Tathagata and hundreds of thousands of countless billions of nayutas of Śrāvaka disciples stayed in this grove. At that time, the Cakravartin King heard that the Buddha Treasure Store and hundreds of thousands of countless billions of nayutas of great Śrāvaka disciples had gradually arrived at the Jambū Grove. Then, the Holy King thought: 『I should now go to where the Buddha is, to bow, circumambulate, make offerings, respect, honor, and praise him.』 Having thought this, he then, by the divine power of the Holy King, with countless people surrounding him, left the city of Anzhouluo and went towards the Jambū Grove. Upon reaching the outside of the grove, he got off his chariot according to the Dharma, and walked to where the Buddha was. Having arrived at the Buddha's place, he bowed his head to the feet, circumambulated three times to the right, and then sat to one side. 『Good man!』 At that time, the Tathagata Treasure Store, the Arhat, the Samyak-sambuddha, then spoke the true Dharma to the Holy King, using various skillful means to teach, guide, and delight him. After speaking the Dharma, he remained silent. Then, the Cakravartin King rose from his seat, knelt with his palms together, and said to the Buddha: 『May the Tathagata and all the holy assembly accept my offerings for three months, including clothing, food, bedding, and medicine.』 『Good man!』 At that time, the Tathagata silently agreed. The King then knew that the Buddha had permitted it, bowed his head to the ground, circumambulated the Buddha three times, and left with joy. The Cakravartin King told the lesser kings, ministers, people, and their families, saying: 『Do you know? I have invited the Tathagata Treasure Store and his assembly to accept offerings for three months. All the things I cherish, all the offering implements, servants, and attendants, I now give up entirely to offer to the Buddha and the holy assembly. You should also now do the same, give up what you cherish, all the offering implements, servants, and attendants, to offer to the Buddha and the holy assembly.』 Upon hearing this, the people immediately accepted the teaching and joyfully carried it out.
。
「時，主寶臣于閻浮林中以純金為地，于其地上作七寶樓。其樓四門七寶所成，七寶行樹，其樹皆懸寶衣瓔珞，種種真珠、妙好寶蓋及諸寶器以用莊嚴。復有諸香、妙寶、華果以莊挍樹，散種種華，綩綖繒纊以為敷具，懸諸繒幡。聖王金輪于樓觀前懸處虛空去地七尺，令白象寶在如來后持七寶樹，其樹復有真珠繒帛，種種瓔珞以用莊挍，其上覆有七寶妙蓋。使玉女寶于如來前，磨牛頭栴檀及黑沉水用散佛上，以摩尼珠寶置於佛前，寶珠、金輪二光微妙，常明遍滿閻浮檀林晝夜無異。寶藏如來常身光明微妙清凈，遍滿三千大千世界。以牛頭栴檀為一一聲聞作諸床㯓，一一床邊牛頭栴檀以為機隥。一一座後有白象寶，持七寶樹，種種莊嚴亦如如來。一一座前有玉女寶，磨牛頭栴檀及黑沉水散以供養。於一一聲聞座前，各各安置摩尼寶珠。其園林中作種種伎樂，其園外邊有四兵寶周匝圍繞。
「善男子！時轉輪王清旦出城向于佛所，既至林外，如法下車步至佛所。至佛所已，頭面禮足右繞三匝，自行澡水，手自斟酌上妙餚饌佛及大眾。飲食已訖，舍缽漱口。時轉輪王手執寶扇，以扇如來及一一聲聞。時王千子及八萬四千諸小王等，悉皆供養一一聲聞，如轉輪王供養世尊。尋于食后，有百千無量億那由他眾生入閻浮林，于如來所聽受正法。
「爾時，虛空中有百千無量億那由他諸天，散諸天華、作天伎樂以供養佛，是時虛空中有天衣、瓔珞、種種寶蓋而自迴轉。復有四萬青衣夜叉，于栴檀林取牛頭栴檀，為佛大眾然火熟食
現代漢語譯本：當時，轉輪聖王在閻浮林中用純金鋪地，在地上建造七寶樓閣。樓閣的四門由七寶構成，七寶行樹排列，樹上都懸掛著寶衣瓔珞，各種珍珠、精美的寶蓋以及各種寶器用來裝飾。還有各種香、珍寶、花果用來裝飾樹木，散佈各種鮮花，用精美的絲織品作為鋪墊，懸掛各種絲綢幡旗。聖王的金輪在樓閣前懸掛在離地七尺的空中，讓白象寶在如來身後拿著七寶樹，樹上也有珍珠絲綢，各種瓔珞用來裝飾，樹上還有七寶妙蓋。讓玉女寶在如來面前，磨牛頭栴檀和黑沉水散在佛身上，把摩尼珠寶放在佛前，寶珠和金輪的光芒微妙，常明遍滿閻浮檀林，晝夜沒有差別。寶藏如來常身的光明微妙清凈，遍滿三千大千世界。用牛頭栴檀為每一位聲聞製作床榻，每一張床邊都用牛頭栴檀做成臺階。每一座後面都有白象寶，拿著七寶樹，各種裝飾也像如來一樣。每一座前面都有玉女寶，磨牛頭栴檀和黑沉水散佈供養。在每一位聲聞的座位前，都各自安置摩尼寶珠。園林中演奏各種樂曲，園林外邊有四兵寶周匝圍繞。 現代漢語譯本：『善男子！』當時，轉輪王清晨出城前往佛所在的地方，到達林外后，按照禮儀下車步行到佛所在的地方。到達佛所在的地方后，頭面禮足，右繞三圈，自己洗手，親自斟酌上好的飯菜供養佛和大眾。吃完飯後，放下缽盂漱口。當時，轉輪王手持寶扇，為如來和每一位聲聞扇風。當時，國王的千子和八萬四千位小王等，都供養每一位聲聞，就像轉輪王供養世尊一樣。飯後不久，有百千無量億那由他的眾生進入閻浮林，在如來那裡聽受正法。 現代漢語譯本：『那時，虛空中有百千無量億那由他的諸天，散佈天花，演奏天樂來供養佛，這時虛空中出現天衣、瓔珞、各種寶蓋自行旋轉。還有四萬青衣夜叉，在栴檀林中取牛頭栴檀，為佛和大眾燃火做飯。』
English version: At that time, the Holy King of the Wheel turned the ground in Jambudvipa into pure gold, and built seven-jeweled pavilions on it. The four gates of the pavilions were made of seven jewels, and rows of seven-jeweled trees were arranged, all hung with precious garments and necklaces, various pearls, exquisite canopies, and various precious vessels for decoration. There were also various fragrances, treasures, flowers, and fruits to adorn the trees, scattering various flowers, and using fine silk fabrics as cushions, hanging various silk banners. The holy king's golden wheel hung in the air seven feet above the ground in front of the pavilions, and the white elephant treasure held a seven-jeweled tree behind the Tathagata, which was also decorated with pearls, silk, and various necklaces, and had a seven-jeweled canopy on top. The jade maiden treasure ground sandalwood and black agarwood in front of the Tathagata and scattered them on the Buddha, placing a mani jewel in front of the Buddha. The light of the jewel and the golden wheel was subtle and constantly illuminated the entire Jambudvipa forest, with no difference between day and night. The light of the Tathagata's body was subtle, pure, and pervaded the three thousand great thousand worlds. Sandalwood was used to make beds for each of the Shravakas, and sandalwood steps were made beside each bed. Behind each seat was a white elephant treasure holding a seven-jeweled tree, decorated like the Tathagata. In front of each seat was a jade maiden treasure, grinding sandalwood and black agarwood to scatter as offerings. In front of each Shravaka's seat, a mani jewel was placed. Various musical instruments were played in the garden, and outside the garden, four military treasures surrounded it. English version: 'Good man!' At that time, the Wheel-Turning King left the city in the early morning and went to the place where the Buddha was. Upon reaching the outside of the forest, he got out of his chariot according to the proper etiquette and walked to the place where the Buddha was. After arriving at the Buddha's place, he bowed his head to the feet, circumambulated three times to the right, washed his hands himself, and personally served the Buddha and the assembly with the finest food. After the meal, he put down his bowl and rinsed his mouth. At that time, the Wheel-Turning King held a precious fan and fanned the Tathagata and each of the Shravakas. At that time, the king's thousand sons and eighty-four thousand minor kings all made offerings to each of the Shravakas, just as the Wheel-Turning King made offerings to the World Honored One. Soon after the meal, hundreds of thousands of countless billions of nayutas of beings entered the Jambudvipa forest to listen to the true Dharma at the Tathagata's place. English version: 'At that time, in the sky, hundreds of thousands of countless billions of nayutas of devas scattered heavenly flowers and played heavenly music to make offerings to the Buddha. At this time, heavenly garments, necklaces, and various canopies appeared in the sky and rotated by themselves. There were also forty thousand blue-clad yakshas who took sandalwood from the sandalwood forest to make fire and cook food for the Buddha and the assembly.'
。時轉輪王其夜于佛及大眾前，然百千無量億那由他燈。
「善男子！時轉輪王頂戴一燈，肩荷二燈，左右手中執持四燈，其二膝上各置一燈，兩足趺上亦各一燈，如是竟夜供養如來。佛神力故，身心快樂無有疲極，譬如比丘入第三禪，轉輪聖王所受快樂亦復如是，如是供養終竟三月。時王千子及八萬四千諸小王等，百千無量億那由他眾，亦以妙食供養一一諸聲聞等，亦如聖王所食餚饌，亦滿三月。其玉女寶亦以種種華香供養，如轉輪王供養于佛，等無差別。其餘眾生華香供養，亦如玉女供養聲聞，無有異也。
「善男子！時轉輪王過三月已，以主藏寶臣貢上如來閻浮檀金作龍頭瓔，八萬四千上金輪寶，白象紺馬、摩尼珠寶，妙好火珠，主藏臣寶、主四兵寶，諸小王等安周羅城諸小城邑，七寶衣樹、妙寶華聚、種種寶蓋，轉輪聖王所著妙衣，種種華鬘、上妙瓔珞，七寶妙車、種種寶床，七寶頭目挍絡寶網，閻浮金鎖、寶真珠貫，上妙履屣、綩綖茵蓐，微妙機隥、七寶器物、鐘鼓伎樂，寶鈴珂貝、園林幢幡，寶灌燈燭、七寶鳥獸，雜廁妙扇、種種諸藥，如是等物各八萬四千，以用奉施佛及聖眾。作是施已，白佛言：『世尊！我國多事，有諸不及，今我悔過。唯愿如來久住此園，復當令我數得往來，禮拜圍繞、恭敬供養、尊重讚歎。』
「彼王諸子在佛前坐，一一王子復各請佛及比丘僧，終竟三月奉諸所安，唯愿許可。爾時，如來默然許之。時轉輪王已知如來受諸子請，頭面禮佛及比丘僧，右繞三匝歡喜而去
現代漢語譯本：那時，轉輪王在那天晚上在佛陀和大眾面前，點燃了成百上千無量億那由他的燈。 『善男子！』那時，轉輪王頭頂戴著一盞燈，肩膀上扛著兩盞燈，左右手中各拿著四盞燈，兩個膝蓋上各放著一盞燈，兩腳背上也各放著一盞燈，就這樣整夜供養如來。由於佛陀的神力，他的身心快樂，沒有絲毫疲憊，就像比丘進入第三禪定一樣，轉輪聖王所感受的快樂也是如此，這樣供養持續了三個月。當時，國王的千子和八萬四千位小國王等，以及成百上千無量億那由他的民眾，也用美味的食物供養每一位聲聞，食物的精美程度也如同聖王所享用的佳餚，也持續了三個月。他的玉女寶也用各種鮮花香料供養，如同轉輪王供養佛陀一樣，沒有任何差別。其餘的民眾用鮮花香料供養，也如同玉女供養聲聞一樣，沒有任何不同。 『善男子！』那時，轉輪王過了三個月后，讓主藏寶的大臣進獻給如來用閻浮檀金製作的龍頭瓔珞，八萬四千個上等的金輪寶，白象、紺馬、摩尼珠寶、精美的火珠，主藏臣寶、主四兵寶，以及小國王們安放的周羅城和各個小城邑，七寶衣樹、精美的寶花堆、各種寶蓋，轉輪聖王所穿的精美衣服，各種花鬘、上等的瓔珞，七寶精美的車子、各種寶床，七寶頭目交錯的寶網，閻浮金鎖、寶珍珠串，上等的鞋子、精美的坐墊，精巧的臺階、七寶器物、鐘鼓樂器，寶鈴、珂貝、園林、幢幡，寶灌、燈燭、七寶鳥獸，雜色的精美扇子、各種藥物，像這樣的物品各有八萬四千件，用來奉獻給佛陀和聖眾。獻上這些物品后，他稟告佛陀說：『世尊！我國事務繁多，有些地方做得不夠周到，現在我懺悔過錯。只希望如來能長久住在此園中，讓我能多次前來，禮拜圍繞、恭敬供養、尊重讚歎。』 那些國王的王子們坐在佛陀面前，每一位王子又各自邀請佛陀和比丘僧，連續三個月供奉他們所需的一切，希望佛陀能夠允許。那時，如來默許了他們的請求。轉輪王知道如來接受了王子們的邀請，便向佛陀和比丘僧頂禮，右繞三圈，歡喜地離開了。
English version: At that time, the Wheel-Turning King, that night, in front of the Buddha and the assembly, lit hundreds of thousands of countless billions of nayutas of lamps. 'Good man!' At that time, the Wheel-Turning King wore one lamp on his head, carried two lamps on his shoulders, held four lamps in his left and right hands, placed one lamp on each of his two knees, and also placed one lamp on each of the insteps of his two feet, thus making offerings to the Tathagata throughout the night. Due to the Buddha's divine power, his body and mind were joyful, without any fatigue, just like a Bhikkhu entering the third dhyana, the joy experienced by the Wheel-Turning Sage King was also like this, and this offering continued for three months. At that time, the king's thousand sons and eighty-four thousand small kings, as well as hundreds of thousands of countless billions of nayutas of people, also offered delicious food to each of the Shravakas, the exquisiteness of the food was also like the delicacies enjoyed by the Sage King, and it also lasted for three months. His jade maiden treasure also made offerings with various flowers and fragrances, just like the Wheel-Turning King making offerings to the Buddha, without any difference. The rest of the people made offerings with flowers and fragrances, also like the jade maiden making offerings to the Shravakas, without any difference. 'Good man!' At that time, after three months had passed, the Wheel-Turning King had the minister in charge of treasures present to the Tathagata a dragon-head necklace made of Jambudvipa gold, eighty-four thousand superior golden wheel treasures, white elephants, dark blue horses, mani jewels, exquisite fire pearls, the minister in charge of treasures, the minister in charge of the four armies, as well as the small cities and towns where the small kings were stationed, seven-jeweled clothing trees, exquisite piles of precious flowers, various jeweled canopies, the exquisite clothes worn by the Wheel-Turning Sage King, various flower garlands, superior necklaces, seven-jeweled exquisite chariots, various jeweled beds, jeweled nets with seven-jeweled heads and eyes intertwined, Jambudvipa gold locks, strings of precious pearls, superior shoes, exquisite cushions, delicate steps, seven-jeweled utensils, bells, drums, and musical instruments, jeweled bells, cowrie shells, gardens, banners, jeweled sprinklers, lamps and candles, seven-jeweled birds and beasts, assorted exquisite fans, various medicines, and so on, each with eighty-four thousand items, to be offered to the Buddha and the Holy Assembly. After offering these items, he reported to the Buddha, saying: 'World Honored One! My country has many affairs, and some things are not done well enough, now I repent my mistakes. I only hope that the Tathagata can stay in this garden for a long time, so that I can come here many times, to bow, circumambulate, respectfully make offerings, and honor and praise.' Those princes of the king sat before the Buddha, and each prince in turn invited the Buddha and the Bhikkhu Sangha, offering them everything they needed for three consecutive months, hoping that the Buddha would permit it. At that time, the Tathagata silently agreed to their request. The Wheel-Turning King, knowing that the Tathagata had accepted the princes' invitation, bowed to the Buddha and the Bhikkhu Sangha, circumambulated three times to the right, and left joyfully.
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「善男子！時王千子第一太子名曰不眴，終竟三月供養如來及比丘僧，奉諸所安一如聖王。時轉輪王日至佛所，瞻睹尊顏及比丘僧，聽受妙法。
「善男子！爾時大臣寶海梵志，周遍到于閻浮提內，男子女人、童男童女一切人所，乞求所須。爾時，梵志先要施主：『汝今若能歸依三寶，發阿耨多羅三藐三菩提心者，然後乃當受汝所施。』時閻浮提一切眾生，其中乃至無有一人不從梵志受三歸依，發阿耨多羅三藐三菩提心者。既令諸人受教誡已，即便受其所施之物。
「爾時，梵志令百千億無量眾生住三福處，及發阿耨多羅三藐三菩提心。太子不眴供養如來及比丘僧，竟三月已，所奉噠嚫，八萬四千金龍頭瓔，唯無聖王金輪白象、紺馬玉女，藏臣主兵、摩尼寶珠，其餘所有金輪象馬、妙好火珠，童男童女、七寶衣樹，七寶華聚、種種寶蓋，微妙衣服、種種華鬘，上好瓔珞、七寶妙車，種種寶床、七寶頭目，挍絡寶網、閻浮金鎖，寶真珠貫、上妙履屣，綩綖茵蓐、微妙機隥，七寶器物、鐘鼓伎樂，寶鈴珂貝、園林幢幡，寶灌燈燭、七寶鳥獸，雜廁妙扇、種種諸藥，如是等物，各八萬四千，以奉獻佛及比丘僧。作是施已，白佛言：『世尊！所有不及，今日悔過。』
「時第二王子名曰尼摩，終竟三月，供養如來及比丘僧，如不眴太子所奉噠嚫，如上所說
現代漢語譯本 『善男子！當時的國王的千位王子中，第一位太子名叫不眴，他用整整三個月的時間供養如來和比丘僧，所奉獻的物品都如同聖王一般。當時，轉輪王每天都到佛陀那裡，瞻仰佛陀的尊容和比丘僧，聽受微妙的佛法。 『善男子！那時，大臣寶海梵志走遍整個閻浮提，向所有男子、女人、男孩和女孩乞求所需之物。當時，梵志先要求施主：『你們如果能夠皈依三寶，發無上正等正覺之心，然後我才接受你們的佈施。』當時，閻浮提的所有眾生，甚至沒有一個人不從梵志那裡受三皈依，發無上正等正覺之心的。在讓人們接受教誡后，他才接受他們所施捨的物品。 『那時，梵志讓成百上千億的無量眾生安住於三福之處，並讓他們發無上正等正覺之心。太子不眴供養如來和比丘僧，三個月結束后，他所奉獻的供品有八萬四千個金龍頭瓔珞，唯獨沒有聖王的金輪、白象、紺馬、玉女、藏臣、主兵、摩尼寶珠，其餘的金輪、象、馬、美妙的火珠、男孩、女孩、七寶衣樹、七寶花聚、各種寶蓋、精美衣服、各種花鬘、上好的瓔珞、七寶妙車、各種寶床、七寶頭飾、交織的寶網、閻浮金鎖、寶真珠串、上好的鞋子、華麗的坐墊、精巧的臺階、七寶器物、鐘鼓樂器、寶鈴、珂貝、園林、幢幡、寶灌、燈燭、七寶鳥獸、雜色的精美扇子、各種藥物，這些物品每樣都有八萬四千個，用來奉獻給佛陀和比丘僧。做完這些佈施后，他向佛陀稟告說：『世尊！所有不足之處，今日我懺悔。』 『當時，第二位王子名叫尼摩，他也用整整三個月的時間供養如來和比丘僧，他所奉獻的供品如同不眴太子所奉獻的供品一樣，就像上面所說的那樣。
English version 'Good man! At that time, among the thousand princes of the king, the first prince was named Buxun. He spent three months offering to the Tathagata and the Sangha of monks, and the offerings he made were like those of a holy king. At that time, the Wheel-Turning King came to the Buddha every day, gazed upon the Buddha's venerable countenance and the Sangha of monks, and listened to the wonderful Dharma. 'Good man! At that time, the minister Baohai Brahmin traveled throughout Jambudvipa, begging for necessities from all men, women, boys, and girls. At that time, the Brahmin first required of the donors: 'If you can take refuge in the Three Jewels and generate the mind of Anuttara-samyak-sambodhi, then I will accept your offerings.' At that time, all beings in Jambudvipa, not even one person, did not take the Three Refuges from the Brahmin and generate the mind of Anuttara-samyak-sambodhi. After having the people receive the precepts, he then accepted the things they offered. 'At that time, the Brahmin caused hundreds of thousands of billions of immeasurable beings to dwell in the three places of merit and to generate the mind of Anuttara-samyak-sambodhi. After Prince Buxun had offered to the Tathagata and the Sangha of monks for three months, the offerings he made included 84,000 golden dragon-head necklaces, but did not include the holy king's golden wheel, white elephant, dark blue horse, jade maiden, treasury minister, chief of the army, or Mani jewel. The rest included golden wheels, elephants, horses, wonderful fire pearls, boys, girls, seven-jeweled clothing trees, seven-jeweled flower clusters, various jeweled canopies, exquisite clothing, various flower garlands, excellent necklaces, seven-jeweled wonderful chariots, various jeweled beds, seven-jeweled head ornaments, interwoven jeweled nets, Jambudvipa gold locks, strings of precious pearls, excellent shoes, luxurious cushions, exquisite steps, seven-jeweled utensils, bells, drums, musical instruments, jeweled bells, cowrie shells, gardens, banners, jeweled sprinklers, lamps, seven-jeweled birds and beasts, assorted exquisite fans, and various medicines. There were 84,000 of each of these items, which were offered to the Buddha and the Sangha of monks. After making these offerings, he said to the Buddha: 'World Honored One! For all that is lacking, today I repent.' 'At that time, the second prince, named Nimo, also spent three months offering to the Tathagata and the Sangha of monks. The offerings he made were like those of Prince Buxun, as described above.'
。第三王子名曰王眾，第四王子名能加羅，第五王子名無所畏，第六王子名曰虛空，第七王子名曰善臂，第八王子名曰泯圖，第九王子名曰蜜蘇，第十王子名曰濡心，十一王子名瞢伽奴，十二王子名摩樗滿，十三王子名摩奴摸，十四王子名摩嗟粗滿，十五王子名摩阇奴，十六王子名曰無垢，十七王子名阿阇滿，十八王子名曰無缺，十九王子名曰義云，二十王子名曰因陀羅，二十一名尼婆盧，二十二名尼伽珠，二十三名曰月念，二十四名曰日念，二十五名曰王念，二十六名金剛念，二十七名忍辱念，二十八名曰住念，二十九名曰遠念，三十名曰寶念，三十一名羅睺，三十二名羅睺力，三十三名羅睺質多羅，三十四名羅摩質多羅，三十五名曰國財，三十六名曰欲轉，三十七名蘭陀滿，三十八名羅剎盧蘇，三十九名羅耶輸，四十名炎摩，四十一名夜婆滿，四十二名夜阇盧，四十三名夜磨區，四十四名夜墮珠，四十五名夜頗奴，四十六名夜娑奴，四十七名南摩珠帝，四十八名阿藍遮奴，如是等聖王千子，各各三月，供養如來及比丘僧，一切所須衣服、飲食、臥具、醫藥，亦復皆如第一太子，所奉噠嚫種種之物，亦復各各八萬四千。因其所施各各發心，或愿忉利天王，或求梵王，或求魔王，或求轉輪聖王，或愿大富，或求聲聞，是諸王子，其中乃至尚無一人求于緣覺，況求大乘。時轉輪王因佈施故，而復還求轉輪王位。是時聖王及其千子，如是供養滿二百五十歲，各各向佛及比丘僧悔諸不及
現代漢語譯本：第三王子名為王眾，第四王子名為能加羅，第五王子名為無所畏，第六王子名為虛空，第七王子名為善臂，第八王子名為泯圖，第九王子名為蜜蘇，第十王子名為濡心，第十一王子名為瞢伽奴，第十二王子名為摩樗滿，第十三王子名為摩奴摸，第十四王子名為摩嗟粗滿，第十五王子名為摩阇奴，第十六王子名為無垢，第十七王子名為阿阇滿，第十八王子名為無缺，第十九王子名為義云，第二十王子名為因陀羅，第二十一王子名為尼婆盧，第二十二王子名為尼伽珠，第二十三王子名為月念，第二十四王子名為日念，第二十五王子名為王念，第二十六王子名為金剛念，第二十七王子名為忍辱念，第二十八王子名為住念，第二十九王子名為遠念，第三十王子名為寶念，第三十一王子名為羅睺，第三十二王子名為羅睺力，第三十三王子名為羅睺質多羅，第三十四王子名為羅摩質多羅，第三十五王子名為國財，第三十六王子名為欲轉，第三十七王子名為蘭陀滿，第三十八王子名為羅剎盧蘇，第三十九王子名為羅耶輸，第四十王子名為炎摩，第四十一王子名為夜婆滿，第四十二王子名為夜阇盧，第四十三王子名為夜磨區，第四十四王子名為夜墮珠，第四十五王子名為夜頗奴，第四十六王子名為夜娑奴，第四十七王子名為南摩珠帝，第四十八王子名為阿藍遮奴。這些聖王的千位王子，每人輪流三個月，供養如來和比丘僧，一切所需的衣服、飲食、臥具、醫藥，也都如同第一太子一樣，所奉獻的種種物品，也各自有八萬四千。他們因各自的佈施而發願，有的希望成為忉利天王，有的希望成為梵王，有的希望成為魔王，有的希望成為轉輪聖王，有的希望大富大貴，有的希望成為聲聞。這些王子中，甚至沒有一個人希望成為緣覺，更不用說追求大乘了。當時，轉輪王因為佈施的緣故，又再次希望得到轉輪王的地位。這時，聖王和他的千位王子，就這樣供養了二百五十歲，各自向佛和比丘僧懺悔自己的不足。 現代漢語譯本：第三王子名叫王眾，第四王子名叫能加羅，第五王子名叫無所畏，第六王子名叫虛空，第七王子名叫善臂，第八王子名叫泯圖，第九王子名叫蜜蘇，第十王子名叫濡心，第十一王子名叫瞢伽奴，第十二王子名叫摩樗滿，第十三王子名叫摩奴摸，第十四王子名叫摩嗟粗滿，第十五王子名叫摩阇奴，第十六王子名叫無垢，第十七王子名叫阿阇滿，第十八王子名叫無缺，第十九王子名叫義云，第二十王子名叫因陀羅，第二十一王子名叫尼婆盧，第二十二王子名叫尼伽珠，第二十三王子名叫月念，第二十四王子名叫日念，第二十五王子名叫王念，第二十六王子名叫金剛念，第二十七王子名叫忍辱念，第二十八王子名叫住念，第二十九王子名叫遠念，第三十王子名叫寶念，第三十一王子名叫羅睺，第三十二王子名叫羅睺力，第三十三王子名叫羅睺質多羅，第三十四王子名叫羅摩質多羅，第三十五王子名叫國財，第三十六王子名叫欲轉，第三十七王子名叫蘭陀滿，第三十八王子名叫羅剎盧蘇，第三十九王子名叫羅耶輸，第四十王子名叫炎摩，第四十一王子名叫夜婆滿，第四十二王子名叫夜阇盧，第四十三王子名叫夜磨區，第四十四王子名叫夜墮珠，第四十五王子名叫夜頗奴，第四十六王子名叫夜娑奴，第四十七王子名叫南摩珠帝，第四十八王子名叫阿藍遮奴。這些聖王的千位王子，每人輪流三個月，供養如來和比丘僧，一切所需的衣服、飲食、臥具、醫藥，也都如同第一太子一樣，所奉獻的種種物品，也各自有八萬四千。他們因各自的佈施而發願，有的希望成為忉利天王，有的希望成為梵王，有的希望成為魔王，有的希望成為轉輪聖王，有的希望大富大貴，有的希望成為聲聞。這些王子中，甚至沒有一個人希望成為緣覺，更不用說追求大乘了。當時，轉輪王因為佈施的緣故，又再次希望得到轉輪王的地位。這時，聖王和他的千位王子，就這樣供養了二百五十歲，各自向佛和比丘僧懺悔自己的不足。
English version: The third prince was named Wang Zhong, the fourth prince was named Neng Jialuo, the fifth prince was named Wusuowei, the sixth prince was named Xukong, the seventh prince was named Shanbi, the eighth prince was named Mintu, the ninth prince was named Misu, the tenth prince was named Ruxin, the eleventh prince was named Mengjialu, the twelfth prince was named Mochuman, the thirteenth prince was named Manumo, the fourteenth prince was named Mojiacucan, the fifteenth prince was named Mojianu, the sixteenth prince was named Wugou, the seventeenth prince was named Ajaman, the eighteenth prince was named Wuque, the nineteenth prince was named Yiyun, the twentieth prince was named Yintuluo, the twenty-first was named Nipalu, the twenty-second was named Nijiazhu, the twenty-third was named Yueniang, the twenty-fourth was named Riniang, the twenty-fifth was named Wangniang, the twenty-sixth was named Jingangnian, the twenty-seventh was named Renrunian, the twenty-eighth was named Zhunian, the twenty-ninth was named Yuannian, the thirtieth was named Baonian, the thirty-first was named Luohou, the thirty-second was named Luohouli, the thirty-third was named Luohouzhiduoluo, the thirty-fourth was named Luomozhiduoluo, the thirty-fifth was named Guocai, the thirty-sixth was named Yuzhuan, the thirty-seventh was named Landaman, the thirty-eighth was named Luoshalusuo, the thirty-ninth was named Luoyeshu, the fortieth was named Yanmo, the forty-first was named Yebaman, the forty-second was named Yezhalu, the forty-third was named Yemaoqu, the forty-fourth was named Yeduozhu, the forty-fifth was named Yepanu, the forty-sixth was named Yesanu, the forty-seventh was named Nanmozhudi, and the forty-eighth was named Alanzhanu. These thousand princes of the holy king, each in turn for three months, made offerings to the Tathagata and the Bhikkhu Sangha, with all the necessary clothing, food, bedding, and medicine, just like the first prince, and each offered 84,000 of various items. Because of their respective donations, they made vows, some wishing to become the king of the Trayastrimsa heaven, some wishing to become Brahma, some wishing to become the Mara king, some wishing to become a Chakravartin king, some wishing for great wealth, and some wishing to become Sravakas. Among these princes, not even one wished to become a Pratyekabuddha, let alone seek the Mahayana. At that time, the Chakravartin king, because of his giving, again wished to obtain the position of a Chakravartin king. At this time, the holy king and his thousand princes, having made offerings for two hundred and fifty years, each repented to the Buddha and the Bhikkhu Sangha for their shortcomings. English version: The third prince was named Wang Zhong, the fourth prince was named Neng Jialuo, the fifth prince was named Wusuowei, the sixth prince was named Xukong, the seventh prince was named Shanbi, the eighth prince was named Mintu, the ninth prince was named Misu, the tenth prince was named Ruxin, the eleventh prince was named Mengjialu, the twelfth prince was named Mochuman, the thirteenth prince was named Manumo, the fourteenth prince was named Mojiacucan, the fifteenth prince was named Mojianu, the sixteenth prince was named Wugou, the seventeenth prince was named Ajaman, the eighteenth prince was named Wuque, the nineteenth prince was named Yiyun, the twentieth prince was named Yintuluo, the twenty-first was named Nipalu, the twenty-second was named Nijiazhu, the twenty-third was named Yueniang, the twenty-fourth was named Riniang, the twenty-fifth was named Wangniang, the twenty-sixth was named Jingangnian, the twenty-seventh was named Renrunian, the twenty-eighth was named Zhunian, the twenty-ninth was named Yuannian, the thirtieth was named Baonian, the thirty-first was named Luohou, the thirty-second was named Luohouli, the thirty-third was named Luohouzhiduoluo, the thirty-fourth was named Luomozhiduoluo, the thirty-fifth was named Guocai, the thirty-sixth was named Yuzhuan, the thirty-seventh was named Landaman, the thirty-eighth was named Luoshalusuo, the thirty-ninth was named Luoyeshu, the fortieth was named Yanmo, the forty-first was named Yebaman, the forty-second was named Yezhalu, the forty-third was named Yemaoqu, the forty-fourth was named Yeduozhu, the forty-fifth was named Yepanu, the forty-sixth was named Yesanu, the forty-seventh was named Nanmozhudi, and the forty-eighth was named Alanzhanu. These thousand princes of the holy king, each in turn for three months, made offerings to the Tathagata and the Bhikkhu Sangha, with all the necessary clothing, food, bedding, and medicine, just like the first prince, and each offered 84,000 of various items. Because of their respective donations, they made vows, some wishing to become the king of the Trayastrimsa heaven, some wishing to become Brahma, some wishing to become the Mara king, some wishing to become a Chakravartin king, some wishing for great wealth, and some wishing to become Sravakas. Among these princes, not even one wished to become a Pratyekabuddha, let alone seek the Mahayana. At that time, the Chakravartin king, because of his giving, again wished to obtain the position of a Chakravartin king. At this time, the holy king and his thousand princes, having made offerings for two hundred and fifty years, each repented to the Buddha and the Bhikkhu Sangha for their shortcomings.
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「善男子！時寶海梵志尋往佛所，而白佛言：『唯愿如來及比丘僧，滿七歲中受我供養衣服、飲食、臥具、醫藥。』爾時，如來默然許可，受梵志請。善男子！爾時梵志供養如來及比丘僧所須之物，亦如聖王之所供養。善男子！寶海梵志復於後時作如是念：『我今已令百千億那由他眾生，發阿耨多羅三藐三菩提心，然我不知轉輪聖王所愿何等，為愿人王？天王？聲聞？緣覺？為求阿耨多羅三藐三菩提？若我來世必成阿耨多羅三藐三菩提，度未度者；解未解者；未離生老病死憂悲苦惱，悉令得離；未滅度者，令得滅度。定如是者，我于夜臥，當有諸天魔梵、諸龍及夜叉等，諸佛世尊、聲聞沙門、婆羅門等，為我現夢說此聖王之所志求，為求人王？為求天王？為求聲聞、辟支佛乘、阿耨多羅三藐三菩提耶？』
「善男子！時寶海梵志於睡眠中見有光明，因此光故，即見十方如恒河沙等諸世界中在在處處諸佛世尊。彼諸世尊各各遙以微妙好華，與此梵志。其華臺中見日輪像，于日輪上各各悉有七寶妙蓋，一一日輪各各皆出六十億光，是諸光明皆悉來入梵志口中。自見其身滿千由旬，凈無垢穢，譬如明鏡。見其腹內有六十億那由他百千菩薩，在蓮華上結加趺坐三昧正受。復見日鬘圍繞其身，于諸華中出諸伎樂，逾于天樂。善男子！爾時梵志又見其王血污其身，四方馳走，面首似豬，啖種種蟲。既啖蟲已，坐伊蘭樹下，有無量眾生來食其身，唯有骨鎖。舍骨鎖已，數數受身，亦復如是
『善男子！當時寶海梵志前往佛陀所在之處，對佛陀說：『唯愿如來和比丘僧眾，在七年之中接受我的供養，包括衣服、飲食、臥具和醫藥。』當時，如來默然允許，接受了梵志的請求。善男子！當時梵志供養如來和比丘僧眾所需的物品，就像聖王所供養的一樣。善男子！寶海梵志後來又這樣想：『我已經令成百上千億那由他的眾生髮起了無上正等正覺之心，但我不知道轉輪聖王所希望的是什麼，是希望成為人王？天王？聲聞？緣覺？還是求取無上正等正覺？如果我來世必定成就無上正等正覺，要度化那些未被度化的人；解脫那些未被解脫的人；使那些尚未脫離生老病死憂悲苦惱的人，都能夠脫離；使那些尚未滅度的人，都能夠滅度。如果我決心如此，那麼在我夜間睡眠時，應當會有諸天魔梵、諸龍以及夜叉等，諸佛世尊、聲聞沙門、婆羅門等，為我顯現夢境，告訴我這位聖王所追求的是什麼，是求人王？求天王？求聲聞、辟支佛乘，還是無上正等正覺？』 『善男子！當時寶海梵志在睡眠中見到光明，因為這光明，他看見十方如恒河沙數般的世界中，處處都有諸佛世尊。那些世尊各自遙遠地用微妙美好的花朵，贈與這位梵志。在花朵的中心，他看見日輪的形象，在日輪之上，各自都有七寶妙蓋，每一日輪都發出六十億道光芒，這些光芒都進入了梵志的口中。他看見自己的身體充滿了千由旬，清凈無垢，就像明鏡一樣。他看見自己的腹內有六十億那由他百千菩薩，在蓮花上結跏趺坐，處於三昧正受之中。他又看見日鬘圍繞著他的身體，在花朵中發出各種樂器演奏的音樂，勝過天上的音樂。善男子！當時梵志又看見那位國王渾身血污，向四方奔跑，面部像豬一樣，吃著各種蟲子。吃完蟲子后，他坐在伊蘭樹下，有無數眾生來吃他的身體，只剩下骨頭。捨棄骨頭后，他又多次受生，也都是這樣。』
'Good man! At that time, the Brahmin Treasure Ocean went to where the Buddha was and said to the Buddha, 『May the Tathagata and the Sangha of Bhikshus accept my offerings of clothing, food, bedding, and medicine for seven years.』 At that time, the Tathagata silently agreed and accepted the Brahmin』s request. Good man! At that time, the Brahmin offered the Tathagata and the Sangha of Bhikshus the necessary items, just as a holy king would offer. Good man! Later, the Brahmin Treasure Ocean thought to himself, 『I have already caused hundreds of thousands of billions of nayutas of beings to generate the mind of Anuttara-samyak-sambodhi, but I do not know what the Holy Wheel-Turning King desires. Does he desire to be a human king? A heavenly king? A Shravaka? A Pratyekabuddha? Or is he seeking Anuttara-samyak-sambodhi? If I am certain to attain Anuttara-samyak-sambodhi in the future, I will liberate those who have not been liberated; free those who have not been freed; enable those who have not escaped birth, old age, sickness, death, sorrow, and suffering to escape; and enable those who have not attained Nirvana to attain Nirvana. If I am determined to do so, then when I sleep at night, there should be devas, maras, brahmas, dragons, and yakshas, as well as Buddhas, World Honored Ones, Shravaka ascetics, and Brahmins, who will appear in my dreams and tell me what this holy king seeks. Is he seeking to be a human king? A heavenly king? Is he seeking the Shravaka path, the Pratyekabuddha path, or Anuttara-samyak-sambodhi?』 'Good man! At that time, the Brahmin Treasure Ocean saw light in his sleep. Because of this light, he saw Buddhas, World Honored Ones, in all places throughout the ten directions, as numerous as the sands of the Ganges River. Each of those World Honored Ones remotely gave this Brahmin exquisite and beautiful flowers. In the center of the flowers, he saw the image of a sun wheel. On each sun wheel, there was a seven-jeweled canopy. Each sun wheel emitted sixty billion rays of light, and all these rays of light entered the Brahmin』s mouth. He saw his body filled with a thousand yojanas, pure and without defilement, like a clear mirror. He saw sixty billion nayutas of hundreds of thousands of Bodhisattvas within his abdomen, sitting in the lotus posture, in samadhi. He also saw a garland of suns surrounding his body, and from the flowers came music from various instruments, surpassing heavenly music. Good man! At that time, the Brahmin also saw that king covered in blood, running in all directions, with a face like a pig, eating various insects. After eating the insects, he sat under an Eranda tree, and countless beings came to eat his body, leaving only bones. After discarding the bones, he was reborn again and again, and it was always the same.'
。於是復見諸王子等，或作豬面，或作象面，或水牛面，或師子面，或狐狼豹面，或獼猴面，以血污身，亦各皆啖無量眾生，坐伊蘭樹下，復有無量眾生來食其身，乃至骨鎖，離骨鎖已，數數受身，亦復如是。或見王子須曼那華以作瓔珞，載小弊車駕以水牛，從不正道南向馳走。復見四天大王、釋提桓因、大梵天王來至其所，告梵志言：『汝今四邊所有蓮華，應先取一華與轉輪王。一一王子各與一華，其餘諸華與諸小王，次與汝子並及餘人。』梵志得聞如是語已，即如其言，悉取賦之。如是夢已忽然而寤，從臥起坐，憶念夢中所見諸事，尋時得知轉輪聖王所愿卑下，愛樂生死，貪著世樂。我今復知：『諸王子中或有所愿卑小下劣，以諸王子有發心求聲聞乘者故，我夢見須曼那華以作瓔珞，載水牛車于不正道南向馳走。我何緣故，昨夜夢中見大光明，及見十方無量世界，在在處處諸佛世尊，以我先教閻浮提內無量眾生，悉令安住三福處故。是故於夢得見光明，及見十方無量世界，在在處處諸佛世尊，以我教敕閻浮提內一切眾生，發阿耨多羅三藐三菩提心。請寶藏佛及比丘僧，足滿七歲奉諸所安，是以夢中見十方諸佛與我蓮華。以我發阿耨多羅三藐三菩提心故，是以夢見十方諸佛與我寶蓋。如我所見蓮華臺中見日輪像，有無量光明入我口中，及見大身滿千由旬，七寶蓋上以日為飾，及見腹中有六十億百千菩薩，在蓮華上結加趺坐，三昧正受。時梵天王所可教敕賦諸蓮華，如是等夢非我所解，唯有如來乃能解之，我今當往至世尊所，問其所以
現代漢語譯本：於是（我）又看見那些王子們，有的變成豬的臉，有的變成象的臉，有的變成水牛的臉，有的變成獅子的臉，有的變成狐貍、狼、豹子的臉，有的變成獼猴的臉，身上沾滿血污，也都各自吞食著無量的眾生，坐在伊蘭樹下。又有無量的眾生來吃他們的身體，直到骨頭散落。骨頭散落後，又多次受生，也都是這樣。我又看見王子須曼那華用花做成瓔珞，乘坐著破舊的小車，用牛拉著，從不正的道路向南奔馳。我又看見四大天王、釋提桓因、大梵天王來到他那裡，告訴梵志說：『你現在四邊所有的蓮花，應該先取一朵給轉輪王。每一個王子各給一朵，其餘的蓮花給那些小王，然後給你的兒子以及其他人。』梵志聽了這些話后，就按照他們說的，全部取來分發了。這樣夢醒后，我從床上坐起來，回憶夢中所見的事情，立刻知道轉輪聖王的願望是卑微低下的，喜愛生死，貪戀世俗的快樂。我現在又知道：『王子們中或許有願望卑微下劣的，因為王子中有發心求聲聞乘的，所以我夢見須曼那華用花做成瓔珞，乘坐牛車在不正的道路上向南奔馳。我為什麼昨晚夢中見到大光明，以及見到十方無量世界，在在處處都有佛世尊，因為我先前教導閻浮提內無量的眾生，都讓他們安住在三福之處。所以我在夢中見到光明，以及見到十方無量世界，在在處處都有佛世尊，因為我教導閻浮提內的一切眾生，發阿耨多羅三藐三菩提心。我請寶藏佛和比丘僧，足足供養了七年，所以夢中見到十方諸佛給我蓮花。因為我發了阿耨多羅三藐三菩提心，所以夢見十方諸佛給我寶蓋。就像我所見到的蓮花臺中，見到日輪的形象，有無量的光明進入我的口中，以及見到巨大的身體充滿千由旬，七寶蓋上用太陽裝飾，以及見到腹中有六十億百千菩薩，在蓮花上結跏趺坐，進入三昧正定。當時梵天王所教導的分配蓮花，這些夢都不是我所能理解的，只有如來才能解釋，我現在應當去到世尊那裡，問問其中的原因。 現代漢語譯本：於是我又看見那些王子們，有的變成豬面，有的變成象面，有的變成水牛面，有的變成獅子面，有的變成狐狼豹面，有的變成獼猴面，身上沾滿血污，也都各自吞食著無量的眾生，坐在伊蘭樹下。又有無量的眾生來吃他們的身體，直到骨頭散落。骨頭散落後，又多次受生，也都是這樣。我又看見王子須曼那華用花做成瓔珞，乘坐著破舊的小車，用牛拉著，從不正的道路向南奔馳。我又看見四大天王、釋提桓因、大梵天王來到他那裡，告訴梵志說：『你現在四邊所有的蓮花，應該先取一朵給轉輪王。每一個王子各給一朵，其餘的蓮花給那些小王，然後給你的兒子以及其他人。』梵志聽了這些話后，就按照他們說的，全部取來分發了。這樣夢醒后，我從床上坐起來，回憶夢中所見的事情，立刻知道轉輪聖王的願望是卑微低下的，喜愛生死，貪戀世俗的快樂。我現在又知道：『王子們中或許有願望卑微下劣的，因為王子中有發心求聲聞乘的，所以我夢見須曼那華用花做成瓔珞，乘坐牛車在不正的道路上向南奔馳。我為什麼昨晚夢中見到大光明，以及見到十方無量世界，在在處處都有佛世尊，因為我先前教導閻浮提內無量的眾生，都讓他們安住在三福之處。所以我在夢中見到光明，以及見到十方無量世界，在在處處都有佛世尊，因為我教導閻浮提內的一切眾生，發阿耨多羅三藐三菩提心。我請寶藏佛和比丘僧，足足供養了七年，所以夢中見到十方諸佛給我蓮花。因為我發了阿耨多羅三藐三菩提心，所以夢見十方諸佛給我寶蓋。就像我所見到的蓮花臺中，見到日輪的形象，有無量的光明進入我的口中，以及見到巨大的身體充滿千由旬，七寶蓋上用太陽裝飾，以及見到腹中有六十億百千菩薩，在蓮花上結跏趺坐，進入三昧正定。當時梵天王所教導的分配蓮花，這些夢都不是我所能理解的，只有如來才能解釋，我現在應當去到世尊那裡，問問其中的原因。
English version: Then I saw the princes again, some with the faces of pigs, some with the faces of elephants, some with the faces of water buffaloes, some with the faces of lions, some with the faces of foxes, wolves, and leopards, and some with the faces of monkeys. Their bodies were covered in blood, and they were all devouring countless beings, sitting under the Ilan trees. Countless beings came to eat their bodies, down to their bones. After their bones were scattered, they were reborn again and again, and it was always the same. I also saw Prince Sumanahva wearing a garland of flowers, riding in a small, dilapidated cart pulled by a water buffalo, rushing south along an improper path. I also saw the Four Great Heavenly Kings, Shakra, and the Great Brahma King come to him and tell the Brahmin, 'You should first take one of the lotus flowers from all around you and give it to the Wheel-Turning King. Give one flower to each prince, and give the rest of the flowers to the lesser kings, then to your son and the others.' After hearing these words, the Brahmin did as they said and distributed all the flowers. After this dream, I woke up and sat up in bed, recalling the things I had seen in the dream. I immediately understood that the Wheel-Turning King's aspirations were low and base, that he loved birth and death, and was attached to worldly pleasures. Now I also know that 'among the princes, some may have low and base aspirations, because some of the princes have aspired to the Hearer Vehicle. That is why I saw Sumanahva wearing a garland of flowers, riding in a water buffalo cart, rushing south along an improper path.' Why did I see great light in my dream last night, and see countless worlds in the ten directions, with Buddhas and World Honored Ones everywhere? It is because I previously taught countless beings in Jambudvipa, and caused them all to abide in the three meritorious deeds. Therefore, I saw light in my dream, and saw countless worlds in the ten directions, with Buddhas and World Honored Ones everywhere, because I taught all beings in Jambudvipa to generate the mind of Anuttara-samyak-sambodhi. I invited the Buddha Ratnagarbha and the Sangha of monks, and provided them with all comforts for a full seven years. That is why I saw the Buddhas of the ten directions giving me lotus flowers in my dream. Because I generated the mind of Anuttara-samyak-sambodhi, that is why I saw the Buddhas of the ten directions giving me jeweled canopies in my dream. Just as I saw the image of the sun wheel in the lotus flower platform, with countless rays of light entering my mouth, and saw a great body filling a thousand yojanas, with the seven jeweled canopies adorned with the sun, and saw sixty billion hundred thousand Bodhisattvas in my abdomen, sitting in the lotus position, entering samadhi. The distribution of lotus flowers that Brahma taught, these dreams are not something I can understand. Only the Tathagata can explain them. Now I should go to the World Honored One and ask about the reasons. English version: Then I saw the princes again, some with pig faces, some with elephant faces, some with water buffalo faces, some with lion faces, some with fox, wolf, and leopard faces, and some with monkey faces. Their bodies were covered in blood, and they were all devouring countless beings, sitting under the Ilan trees. Countless beings came to eat their bodies, down to their bones. After their bones were scattered, they were reborn again and again, and it was always the same. I also saw Prince Sumanahva wearing a garland of flowers, riding in a small, dilapidated cart pulled by a water buffalo, rushing south along an improper path. I also saw the Four Great Heavenly Kings, Shakra, and the Great Brahma King come to him and tell the Brahmin, 'You should first take one of the lotus flowers from all around you and give it to the Wheel-Turning King. Give one flower to each prince, and give the rest of the flowers to the lesser kings, then to your son and the others.' After hearing these words, the Brahmin did as they said and distributed all the flowers. After this dream, I woke up and sat up in bed, recalling the things I had seen in the dream. I immediately understood that the Wheel-Turning King's aspirations were low and base, that he loved birth and death, and was attached to worldly pleasures. Now I also know that 'among the princes, some may have low and base aspirations, because some of the princes have aspired to the Hearer Vehicle. That is why I saw Sumanahva wearing a garland of flowers, riding in a water buffalo cart, rushing south along an improper path.' Why did I see great light in my dream last night, and see countless worlds in the ten directions, with Buddhas and World Honored Ones everywhere? It is because I previously taught countless beings in Jambudvipa, and caused them all to abide in the three meritorious deeds. Therefore, I saw light in my dream, and saw countless worlds in the ten directions, with Buddhas and World Honored Ones everywhere, because I taught all beings in Jambudvipa to generate the mind of Anuttara-samyak-sambodhi. I invited the Buddha Ratnagarbha and the Sangha of monks, and provided them with all comforts for a full seven years. That is why I saw the Buddhas of the ten directions giving me lotus flowers in my dream. Because I generated the mind of Anuttara-samyak-sambodhi, that is why I saw the Buddhas of the ten directions giving me jeweled canopies in my dream. Just as I saw the image of the sun wheel in the lotus flower platform, with countless rays of light entering my mouth, and saw a great body filling a thousand yojanas, with the seven jeweled canopies adorned with the sun, and saw sixty billion hundred thousand Bodhisattvas in my abdomen, sitting in the lotus position, entering samadhi. The distribution of lotus flowers that Brahma taught, these dreams are not something I can understand. Only the Tathagata can explain them. Now I should go to the World Honored One and ask about the reasons.
。何因緣故見是諸事？』
「善男子！爾時，寶海梵志過夜清旦，即至佛所，飲食以辦，自行澡水，手自斟酌上妙餚饌。食已行水收舉缽訖，即於一面坐卑小床，欲聽妙法。爾時，聖王及其千子無量無邊百千大眾，出安周羅城恭敬圍繞向閻浮園，到園外已，如法下車步至佛所，頭面禮佛及比丘僧，在佛前坐為欲聽法。爾時，梵志如夢中所見具向佛說。
「佛告梵志：『汝夢所見有大光明，十方無量如恒河沙等諸世界中，在在處處諸佛世尊與汝蓮華，于華臺中有日輪像，大光入口，以汝先於二百五十年中，教閻浮提內無量眾生，令住三福處，復令無量眾生髮阿耨多羅三藐三菩提心。於今復作如是大施，供養如來及比丘僧，以是故十方諸佛授汝阿耨多羅三藐三菩提記，十方如恒河沙等諸佛世尊現在說法，與汝蓮華，銀莖金葉，琉璃為須，馬瑙為䩸，蓮華臺中有日輪像，如是等事皆是汝之受記相貌。梵志！汝夢所見十方如恒河沙等諸世界中，在在處處諸佛世尊現在說法，彼諸世尊所可與汝七寶妙蓋，蓋上莊飾至梵天者，汝于來世，當於夜分成阿耨多羅三藐三菩提，即于其夜有大名稱，遍滿十方如恒河沙等諸世界中上至梵天，當得無見頂相無能過者，即是汝之成道初相
現代漢語譯本：『是什麼因緣讓你看到這些事情？』 『善男子！那時，寶海梵志過了一夜，清晨，就到了佛陀那裡，飲食已經準備好，自己洗了手，親自斟酌了上好的菜餚。吃完飯，洗了手，收好缽后，就在一旁坐在一張矮小的床上，想要聽聞妙法。那時，聖王和他的千子以及無量無邊的百千大眾，從安周羅城出來，恭敬地圍繞著，向閻浮園走去，到了園外，依法下車，步行到佛陀那裡，向佛陀和比丘僧頂禮，在佛前坐下，想要聽法。那時，梵志將夢中所見的一切都告訴了佛陀。 『佛陀告訴梵志：『你夢中所見有大光明，十方無量如恒河沙數的世界中，處處都有諸佛世尊給你蓮花，蓮花臺中有日輪的形象，大光明進入你的口中，因為你先前在二百五十年中，教導閻浮提內無量的眾生，讓他們安住在三福之處，又讓無量的眾生髮起了阿耨多羅三藐三菩提心。如今又做了這樣的大布施，供養如來和比丘僧，因此十方諸佛給你授了阿耨多羅三藐三菩提的記別，十方如恒河沙數般的諸佛世尊現在說法，給你蓮花，銀色的莖，金色的葉子，琉璃做花須，瑪瑙做花蕊，蓮花臺中有日輪的形象，這些都是你受記的相貌。梵志！你夢中所見十方如恒河沙數的世界中，處處都有諸佛世尊現在說法，那些世尊所給你的七寶妙蓋，蓋上的裝飾直到梵天，你將來會在夜裡成就阿耨多羅三藐三菩提，就在那天晚上，你的大名聲會遍滿十方如恒河沙數的世界，上至梵天，你將得到無見頂相，沒有人能超過你，這就是你成道最初的徵兆。』
English version: 'What is the cause and condition that you see these things?' 'Good man! At that time, the Brahmin Baohai, after spending the night, went to the Buddha in the early morning. The food was prepared, he washed his hands himself, and personally served the finest dishes. After eating, washing his hands, and putting away his bowl, he sat on a small bed to one side, wanting to hear the wonderful Dharma. At that time, the Holy King and his thousand sons, along with countless hundreds of thousands of people, came out of Anzhouluo City, respectfully surrounding and heading towards the Yanfu Garden. Upon arriving outside the garden, they got out of their vehicles according to the rules and walked to the Buddha, bowing their heads to the Buddha and the Sangha, and sat in front of the Buddha, wanting to hear the Dharma. At that time, the Brahmin told the Buddha everything he had seen in his dream.' 'The Buddha told the Brahmin: 'What you saw in your dream had great light. In the immeasurable worlds of the ten directions, as numerous as the sands of the Ganges, in every place, the Buddhas and World Honored Ones gave you lotus flowers. In the lotus flower platform, there was an image of the sun wheel, and great light entered your mouth. Because you previously, in two hundred and fifty years, taught countless beings within Jambudvipa, causing them to dwell in the three blessings, and also caused countless beings to generate the mind of Anuttara-samyak-sambodhi. Now you have again made such great offerings, offering to the Tathagata and the Sangha, therefore the Buddhas of the ten directions have given you the prediction of Anuttara-samyak-sambodhi. The Buddhas and World Honored Ones of the ten directions, as numerous as the sands of the Ganges, are now teaching the Dharma, giving you lotus flowers with silver stems, golden leaves, lapis lazuli for the stamens, and agate for the pistils. In the lotus flower platform, there is an image of the sun wheel. These are all signs of your prediction. Brahmin! What you saw in your dream, in the immeasurable worlds of the ten directions, as numerous as the sands of the Ganges, in every place, the Buddhas and World Honored Ones are now teaching the Dharma. The seven precious canopies that those World Honored Ones give you, with decorations reaching up to the Brahma heaven, you will in the future, in the night, attain Anuttara-samyak-sambodhi. On that very night, your great name will spread throughout the ten directions, as numerous as the sands of the Ganges, reaching up to the Brahma heaven. You will obtain the invisible crown, and no one will be able to surpass you. This is the initial sign of your enlightenment.'
。汝夢見大身又見日鬘而自圍繞者，汝于來世成阿耨多羅三藐三菩提已，汝先所可於閻浮提內教無量眾生，令發阿耨多羅三藐三菩提心者，亦當同時於十方如微塵等世界之中，成阿耨多羅三藐三菩提，亦皆各各發此贊言：「我于往昔為寶海梵志之所勸化，發阿耨多羅三藐三菩提心，是故我等今日，悉成阿耨多羅三藐三菩提。某甲世尊，即是我之真善知識。」爾時，諸佛各各自遣諸大菩薩，為供養汝故。諸菩薩等，以先所得己佛世界種種自在師子游戲神足變化而以供養。爾時諸菩薩種種供養已，于彼聽法，得陀羅尼三昧忍辱。是諸菩薩聽受法已各還本土，向佛世尊稱說汝國所有諸事。梵志！如是夢事，皆是汝之成道相貌。梵志！汝所夢見於其腹內有無量億諸大菩薩，在蓮華上結加趺坐三昧正受者，汝于來世成阿耨多羅三藐三菩提已，復當勸化無量億萬百千眾生，令不退于阿耨多羅三藐三菩提。汝入無上般涅槃已，其後未來之世，當有十方世界無量諸佛法王世尊，亦當稱汝名字作如是言：「過去微塵數等大劫有某甲佛，是佛世尊勸化我等，安住于阿耨多羅三藐三菩提令不退轉，是故我等今成阿耨多羅三藐三菩提作正法王。」梵志！如是等夢皆是汝之成道相貌。
「『梵志！汝夢所見人形豬面，乃至獼猴面，以血污身，啖種種蟲已，坐伊蘭樹下，無量眾生唼食其身乃至骨瑣，離骨瑣已數數受身者，有諸癡人住三福處，所謂佈施、調伏、善攝身口
現代漢語譯本：'你夢見巨大的身體，又看見日輪圍繞著自己，你將來世成佛，證得無上正等正覺后，你先前在閻浮提內教化無量眾生，令他們發起無上正等正覺之心的人，也將在同時於十方如微塵般的世界中，證得無上正等正覺，並且都會各自發出這樣的讚歎：『我往昔是被寶海梵志勸化，發起了無上正等正覺之心，因此我們今天都證得了無上正等正覺。某某世尊，就是我的真善知識。』那時，諸佛都會各自派遣諸大菩薩，爲了供養你。諸菩薩們，會用他們先前所得的各自佛世界的種種自在、獅子游戲神通變化來供養你。那時，諸菩薩們種種供養完畢后，在那裡聽法，得到陀羅尼、三昧、忍辱。這些菩薩聽受佛法后，各自返回自己的國土，向佛世尊稱說你國中的所有事情。梵志！這樣的夢境，都是你成道的徵兆。梵志！你夢見在你的腹內有無量億的大菩薩，在蓮花上結跏趺坐，處於三昧正受的狀態，你將來世成佛，證得無上正等正覺后，又將勸化無量億萬百千眾生，令他們不退轉于無上正等正覺。你入無上般涅槃后，其後未來的世間，將有十方世界無量諸佛法王世尊，也會稱你的名字這樣說：『過去微塵數等大劫，有某某佛，這位佛世尊勸化我們，安住于無上正等正覺，令我們不退轉，因此我們今天才證得無上正等正覺，成為正法之王。』梵志！這樣的夢境，都是你成道的徵兆。 『梵志！你夢見人形豬面，乃至獼猴面，身上沾滿血污，吃著各種蟲子，坐在伊蘭樹下，無量眾生啃食他的身體，甚至到骨頭，離開骨頭后又多次受生，這是因為有些愚癡的人住在三福之處，也就是佈施、調伏、善攝身口。
English version: 'You dreamed of a large body and saw a sun disc surrounding you. In your future life, after attaining Anuttara-samyak-sambodhi (supreme enlightenment), those whom you previously taught in Jambudvipa, causing countless beings to generate the mind of Anuttara-samyak-sambodhi, will also simultaneously attain Anuttara-samyak-sambodhi in the ten directions, in worlds as numerous as dust motes. They will each utter praises, saying, 『In the past, I was encouraged by the Brahmin Treasure Ocean to generate the mind of Anuttara-samyak-sambodhi. Therefore, today, we have all attained Anuttara-samyak-sambodhi. So-and-so, the World Honored One, is my true and good teacher.』 At that time, all the Buddhas will each send great Bodhisattvas to make offerings to you. These Bodhisattvas will use the various self-masteries, lion-play supernatural powers, and transformations of their respective Buddha-worlds to make offerings. After making various offerings, these Bodhisattvas will listen to the Dharma there and attain Dharani, Samadhi, and Kshanti (patience). After listening to and receiving the Dharma, these Bodhisattvas will return to their own lands and tell their respective Buddhas about all the events in your land. Brahmin! Such dreams are all signs of your enlightenment. Brahmin! You dreamed that within your abdomen were countless billions of great Bodhisattvas, sitting in the lotus posture in Samadhi. In your future life, after attaining Anuttara-samyak-sambodhi, you will again encourage countless billions of hundreds of thousands of beings, causing them not to regress from Anuttara-samyak-sambodhi. After you enter into Parinirvana, in the future, countless Buddhas, Dharma Kings, and World Honored Ones in the ten directions will also call out your name, saying, 『In the past, countless great kalpas ago, there was a Buddha named so-and-so. This Buddha, the World Honored One, encouraged us to abide in Anuttara-samyak-sambodhi, causing us not to regress. Therefore, today, we have attained Anuttara-samyak-sambodhi and become Kings of the Dharma.』 Brahmin! Such dreams are all signs of your enlightenment.' 'Brahmin! You dreamed of a human figure with a pig's face, or even a monkey's face, with blood staining its body, eating various insects, sitting under an Eranda tree, with countless beings gnawing at its body, even to the bones, and after leaving the bones, repeatedly taking on new bodies. This is because some foolish people dwell in the three meritorious places, namely, giving, taming, and well-guarding body and speech.'
。如是人等，當生魔天，有退沒苦；若生人中，受生老病死憂悲苦惱、愛別離苦、怨憎會苦、所求不得苦；生餓鬼中，受飢渴苦；生畜生中，無明黑闇有斷頭苦；生地獄中，受種種苦。欲得不離如是諸苦，是故安住修三福處。愿求天王、轉輪聖王，或欲主領一四天下，乃至主領四四天下，如是癡人食一切眾生，是眾生等復當還食如是癡人。如是展轉，行於生死不可得量。梵志！如是夢者，即是久受生死之相貌也。梵志！汝夢所見有諸人等，須曼那華以作瓔珞，載小弊車駕以水牛，于不正道南向馳走。梵志！即是安住於三福事，能自調伏令得寂靜，向聲聞乘者之相貌也。』
「善男子！爾時寶海梵志白轉輪王言：『大王當知，人身難得。王今已得成就無難，諸佛世尊出世甚難，過優曇華，調善欲心及作善愿，乃復甚難。大王！今者若愿天人，即是苦本。若欲得主一四天下及二三四，亦是苦本，輪轉生死。大王！若生人、天，皆是無常無決定相，猶如疾風，其人貪著樂於五欲，心不厭足，猶如小兒見水中月。若有愿求在天人中受放逸樂，其人數數墮于地獄受無量苦；若生人中，受愛別離苦、怨憎會苦；若生天上有退沒苦，當複數數有受胎苦，復有種種互相食啖奪命之苦。癡如嬰兒心不知厭。何以故？離善知識故，不作善愿故，不行精進故，應得者不得故，應解者不解故，應證者不證故，癡如嬰兒無所識別。唯菩提心能離諸苦，無有遺余而反生厭；世間生死，數數受苦，而更甘樂，遂令諸苦轉復增長。大王！今當思惟生死有如是等種種諸苦
『像這樣的人，會生到魔天，有退墮的痛苦；如果生到人間，會遭受生老病死、憂愁悲傷、愛別離、怨憎會、求不得的痛苦；生到餓鬼道中，會遭受飢渴的痛苦；生到畜生道中，會因無明黑暗而有被斷頭的痛苦；生到地獄中，會遭受種種痛苦。想要不脫離這些痛苦，所以要安住修行三福業。如果希望求得天王、轉輪聖王的果位，或者想要統治一個四天下，乃至統治四個四天下，這樣愚癡的人會吃掉一切眾生，而這些眾生將來也會反過來吃掉這個愚癡的人。這樣輾轉輪迴，在生死中流轉，無法計算。婆羅門！這樣的夢，就是長久遭受生死的徵兆。婆羅門！你夢中所見那些人，用須曼那花做瓔珞，乘坐破舊的小車，用水牛拉著，在不正的道路上向南奔馳，婆羅門！這就是安住於三福業，能夠自我調伏，達到寂靜，趨向聲聞乘的人的徵兆。』 『善男子！』當時寶海婆羅門對轉輪王說：『大王應當知道，人身難以獲得。大王現在已經得到，成就沒有困難，諸佛世尊出世非常難得，超過優曇花，調伏善良的慾望和發善愿，更是難上加難。大王！現在如果希望得到天人的果位，那就是痛苦的根源。如果想要統治一個四天下或者二三四個四天下，也是痛苦的根源，會輪轉生死。大王！如果生到人道或者天道，都是無常的，沒有確定的相狀，就像疾風一樣，那些人貪戀執著於五欲的快樂，內心不知滿足，就像小孩子看到水中的月亮一樣。如果有人希望在天人中享受放縱的快樂，他們會多次墮入地獄遭受無量的痛苦；如果生到人間，會遭受愛別離的痛苦、怨憎會的痛苦；如果生到天上，會有退墮的痛苦，還會多次有受胎的痛苦，還有種種互相吞食奪命的痛苦。愚癡得像嬰兒一樣，內心不知滿足。為什麼呢？因為遠離善知識，不發善愿，不精進修行，應該得到的得不到，應該理解的不理解，應該證悟的不能證悟，愚癡得像嬰兒一樣沒有分辨能力。只有菩提心才能脫離一切痛苦，沒有遺漏而反而生起厭惡；世間生死，多次遭受痛苦，反而更加貪戀，於是讓痛苦更加增長。大王！現在應當思考生死有這樣種種的痛苦。
'Such beings will be born in the Mara heavens, experiencing the suffering of falling away; if born among humans, they will suffer birth, old age, sickness, death, sorrow, grief, separation from loved ones, encounters with those they hate, and the pain of not getting what they want; if born among hungry ghosts, they will suffer hunger and thirst; if born among animals, they will suffer the darkness of ignorance and the pain of being beheaded; if born in hell, they will suffer all kinds of pain. If one wishes not to be separated from such sufferings, one should therefore dwell in and cultivate the three meritorious deeds. Those who wish to seek the status of a heavenly king or a wheel-turning sage king, or who wish to rule one or even four times four continents, are foolish people who eat all living beings, and those beings will in turn eat these foolish people. Thus, they revolve in the cycle of birth and death, which is immeasurable. Brahmin! Such a dream is the sign of long-endured birth and death. Brahmin! The people you saw in your dream, adorned with garlands of sumana flowers, riding in dilapidated carts pulled by water buffaloes, rushing southward on the wrong path, Brahmin! This is the sign of those who dwell in the three meritorious deeds, who can tame themselves to attain tranquility, and who are heading towards the path of the Hearers.' 'Good man!' At that time, Brahmin Treasure Ocean said to the wheel-turning king: 'Great King, you should know that it is difficult to obtain a human body. You have now obtained it, and there are no obstacles. It is extremely difficult for the Buddhas, the World Honored Ones, to appear in the world, more rare than the udumbara flower. It is even more difficult to tame one's good desires and make good vows. Great King! If one now desires to be a heavenly being, that is the root of suffering. If one desires to rule one continent or two, three, or four continents, that is also the root of suffering, and one will revolve in birth and death. Great King! Whether one is born in the human or heavenly realms, all are impermanent and have no fixed form, like a swift wind. Those people are greedy and attached to the pleasures of the five desires, and their hearts are never satisfied, like a child seeing the moon in the water. If someone desires to enjoy indulgent pleasures among the heavenly beings, they will repeatedly fall into hell and suffer immeasurable pain; if born among humans, they will suffer the pain of separation from loved ones and encounters with those they hate; if born in the heavens, they will suffer the pain of falling away, and they will repeatedly suffer the pain of being conceived, and there will be all kinds of suffering from mutual devouring and taking of lives. They are as foolish as infants, and their hearts are never satisfied. Why is this so? Because they are separated from good teachers, do not make good vows, do not practice diligently, do not obtain what they should obtain, do not understand what they should understand, and do not realize what they should realize. They are as foolish as infants, unable to discern anything. Only the Bodhi mind can liberate one from all suffering, without any remainder, and instead give rise to aversion; in the cycle of birth and death, one repeatedly suffers, yet one becomes more attached to it, thus causing suffering to increase further. Great King! Now you should contemplate that birth and death have such various kinds of suffering.'
。大王！今者已供養佛，已種善根，是故於三寶中應生深信。大王當知，先所供養佛世尊者，即是來世大富之因；愛護禁戒，即是來世人天中因；今者聽法，即是來世智慧因也。大王！今者已得成就如是等事，應發阿耨多羅三藐三菩提心。』
「時，王答言梵志：『我今不用如是菩提，我心今者愛樂生死。以是緣故，佈施、持戒、聽受妙法。梵志！無上菩提甚深難得。』
「是時，梵志復白大王：『是道清凈，應當一心具足愿求。是道無濁，心清凈故。是道正直，無諂曲故。是道鮮白，離煩惱故。是道廣大，無障閡故。是道含受，多思惟故。是道無畏，不行諸惡故。是道大富，行檀波羅蜜故。是道清凈，行屍羅波羅蜜故。是道無我，行羼提波羅蜜故。是道不住，行毗梨耶波羅蜜故。是道不亂，行禪波羅蜜故。是道善擇，行般若波羅蜜故。是道乃是真實智慧之所至處，行大慈故。是道不退，行大悲故。是道歡喜，行大喜故。是道堅牢，行大舍故。是道無刺棘，常遠離欲恚惱覺故。是道安隱，心無障閡故。是道無賊，分別色、聲、香、味、觸故。是道壞魔，善分別陰、入、界故。是道離魔，斷諸結故。是道妙勝，離聲聞、緣覺所思惟故。是道遍滿，一切諸佛所受持故。是道珍寶，一切智慧故。是道明凈，智慧光明無障閡故。是道善說，為善知識之所護故。是道平等，斷愛憎故。是道無塵，離恚穢忿怒故。是道善趣，離一切不善故。大王！是道如是，能到安樂之處乃至涅槃，是故應發阿耨多羅三藐三菩提心
現代漢語譯本：『大王！現在您已經供養了佛，種下了善根，因此應當對三寶生起深深的信心。大王應當知道，先前供養佛世尊，是來世獲得大富的因；愛護戒律，是來世在人天中享福的因；現在聽聞佛法，是來世獲得智慧的因。大王！現在您已經成就了這些事情，應當發起無上正等正覺的心。』 『當時，國王回答梵志說：『我現在不需要這樣的菩提，我的心現在喜愛生死輪迴。因為這個緣故，我才佈施、持戒、聽聞妙法。梵志！無上菩提非常深奧難以獲得。』 『這時，梵志又對大王說：『這條道路清凈，應當一心一意地具足愿求。這條道路沒有污濁，因為心清凈的緣故。這條道路正直，沒有諂媚彎曲的緣故。這條道路鮮明潔白，遠離煩惱的緣故。這條道路廣大，沒有障礙阻礙的緣故。這條道路包容接納，因為多加思惟的緣故。這條道路無所畏懼，因為不行諸惡的緣故。這條道路非常富有，因為行佈施波羅蜜的緣故。這條道路清凈，因為行持戒波羅蜜的緣故。這條道路無我，因為行忍辱波羅蜜的緣故。這條道路不住留戀，因為行精進波羅蜜的緣故。這條道路不散亂，因為行禪定波羅蜜的緣故。這條道路善於選擇，因為行般若波羅蜜的緣故。這條道路是真實智慧所到達的地方，因為行大慈的緣故。這條道路不退轉，因為行大悲的緣故。這條道路令人歡喜，因為行大喜的緣故。這條道路堅固牢靠，因為行大舍的緣故。這條道路沒有荊棘，因為常常遠離慾望、嗔恨、惱怒的感受的緣故。這條道路安穩，因為心中沒有障礙阻礙的緣故。這條道路沒有盜賊，因為能分別色、聲、香、味、觸的緣故。這條道路能摧毀魔障，因為能善於分別五蘊、十二入、十八界的緣故。這條道路遠離魔障，因為能斷除各種煩惱結的緣故。這條道路微妙殊勝，因為遠離聲聞、緣覺所能思惟的境界的緣故。這條道路遍滿一切，因為一切諸佛都受持的緣故。這條道路是珍寶，因為具有一切智慧的緣故。這條道路光明清凈，因為智慧光明沒有障礙阻礙的緣故。這條道路善於宣說，因為受到善知識的護持的緣故。這條道路平等，因為斷除了愛憎的緣故。這條道路沒有塵垢，因為遠離嗔恚、污穢、忿怒的緣故。這條道路通向善處，因為遠離一切不善的緣故。大王！這條道路就是這樣，能夠到達安樂的地方乃至涅槃，因此應當發起無上正等正覺的心。』
English version: 'Great King! Now you have already made offerings to the Buddha and planted good roots, therefore you should have deep faith in the Three Jewels. Great King, you should know that the previous offerings to the Buddha, the World Honored One, are the cause of great wealth in the next life; cherishing the precepts is the cause of being in the heavens and among humans in the next life; and now listening to the Dharma is the cause of wisdom in the next life. Great King! Now that you have accomplished these things, you should arouse the mind of Anuttara-samyak-sambodhi.' 'At that time, the king replied to the Brahmin: 'I do not need such Bodhi now, my mind now loves birth and death. For this reason, I give alms, uphold the precepts, and listen to the wonderful Dharma. Brahmin! Supreme Bodhi is very profound and difficult to attain.' 'At this time, the Brahmin again said to the Great King: 'This path is pure, and one should wholeheartedly fulfill the wish to seek it. This path is without turbidity, because the mind is pure. This path is upright, without flattery or crookedness. This path is bright and white, free from afflictions. This path is vast, without obstacles or hindrances. This path is inclusive, because of much contemplation. This path is fearless, because it does not engage in evil deeds. This path is very rich, because it practices the Dana Paramita. This path is pure, because it practices the Sila Paramita. This path is selfless, because it practices the Ksanti Paramita. This path does not dwell, because it practices the Virya Paramita. This path is not disturbed, because it practices the Dhyana Paramita. This path is good at choosing, because it practices the Prajna Paramita. This path is the place where true wisdom arrives, because it practices great compassion. This path does not retreat, because it practices great compassion. This path is joyful, because it practices great joy. This path is firm and solid, because it practices great equanimity. This path has no thorns, because it is always far from the feelings of desire, hatred, and annoyance. This path is peaceful, because there are no obstacles in the mind. This path has no thieves, because it can distinguish between form, sound, smell, taste, and touch. This path destroys demons, because it can distinguish between the five aggregates, the twelve entrances, and the eighteen realms. This path is free from demons, because it cuts off all fetters. This path is subtle and superior, because it is beyond the contemplation of Sravakas and Pratyekabuddhas. This path is all-encompassing, because it is upheld by all Buddhas. This path is a treasure, because it possesses all wisdom. This path is bright and clear, because the light of wisdom has no obstacles or hindrances. This path is well-spoken, because it is protected by good teachers. This path is equal, because it cuts off love and hatred. This path is without dust, because it is free from anger, defilement, and resentment. This path leads to good destinations, because it is free from all unwholesome things. Great King! This path is like this, it can lead to the place of peace and even Nirvana, therefore you should arouse the mind of Anuttara-samyak-sambodhi.'
。』
「爾時，轉輪聖王答大臣言：『梵志！今者如來出現於世，壽八萬歲。其命有限，不能悉與一切眾生斷諸惡業、令種善根。種善根已安置聖果，或得陀羅尼三昧忍辱，或得菩薩勝妙善根，諸佛授記得阿耨多羅三藐三菩提。或少善根，于天人中受諸快樂，是諸眾生各各自受善不善報。梵志！于眾生中乃至一人無善根者，如來不能說斷苦法。如來世尊雖為福田，若無善根，不能令斷諸苦惱法。梵志！我今發阿耨多羅三藐三菩提心，我行菩薩道時修集大乘，入于不可思議法門，教化眾生而作佛事，終不願於五濁之世穢惡國土發菩提心。我今行菩薩道，愿成阿耨多羅三藐三菩提時，世界眾生無諸苦惱。若我得如是佛剎者，爾乃當成阿耨多羅三藐三菩提。』
「善男子！爾時，寶藏多陀阿伽度、阿羅呵、三藐三佛陀即入三昧，其三昧名見種種莊嚴。入三昧已，作神足變化放大光明，以三昧力故，現十方世界一一方面各千佛剎，微塵數等諸佛世界種種莊嚴，或有世界佛已涅槃；或有世界佛始涅槃；或有世界其中菩薩始坐道場，菩提樹下降伏魔怨；或有世界佛始成道便轉法輪；或有世界佛久成道方轉法輪；或有世界純諸菩薩摩訶薩等遍滿其國，無有聲聞、緣覺之名；或有世界佛說聲聞、辟支佛乘；或有世界無佛、菩薩、聲聞、緣覺；或有世界五濁弊惡；或有世界清凈微妙無諸濁惡；或有世界卑陋不凈；或有世界嚴凈妙好；或有世界壽命無量；或有世界壽命短促；或有世界有大火災；或有世界有大水災；或有世界有大風災；或有世界劫始欲成；或有世界成就以竟
現代漢語譯本： 『那時，轉輪聖王回答大臣說：『梵志！現在如來出現在世間，壽命八萬歲。他的壽命有限，不能完全讓一切眾生斷除各種惡業，使他們種下善根。種下善根后，安置他們于聖果，或者得到陀羅尼、三昧、忍辱，或者得到菩薩殊勝的善根，諸佛為他們授記，將來成就阿耨多羅三藐三菩提。或者有少許善根的，在天人中享受各種快樂，這些眾生各自承受善惡的報應。梵志！在眾生中，哪怕只有一人沒有善根，如來也不能說斷除痛苦的方法。如來世尊雖然是福田，如果沒有善根，也不能使他們斷除各種痛苦煩惱。梵志！我現在發阿耨多羅三藐三菩提心，我行菩薩道時修集大乘，進入不可思議的法門，教化眾生而做佛事，終不願在五濁惡世、污穢的國土發菩提心。我現在行菩薩道，愿成就阿耨多羅三藐三菩提時，世界眾生沒有各種痛苦煩惱。如果我得到這樣的佛剎，那時才成就阿耨多羅三藐三菩提。』 『善男子！那時，寶藏多陀阿伽度、阿羅呵、三藐三佛陀即入三昧，他的三昧名為『見種種莊嚴』。入三昧后，施展神足變化，放出大光明，以三昧的力量，顯現十方世界每一方面各有千佛剎，如微塵數般的諸佛世界，種種莊嚴。有的世界佛已經涅槃；有的世界佛剛剛涅槃；有的世界其中的菩薩剛剛坐在道場，在菩提樹下降伏魔怨；有的世界佛剛剛成道便開始轉法輪；有的世界佛成道很久才開始轉法輪；有的世界純粹是諸菩薩摩訶薩等遍滿其國，沒有聲聞、緣覺的名號；有的世界佛說聲聞、辟支佛乘；有的世界沒有佛、菩薩、聲聞、緣覺；有的世界五濁弊惡；有的世界清凈微妙沒有各種濁惡；有的世界卑陋不凈；有的世界莊嚴清凈美好；有的世界壽命無量；有的世界壽命短促；有的世界有大火災；有的世界有大水災；有的世界有大風災；有的世界劫數剛要開始形成；有的世界已經成就完畢。
English version: 'At that time, the Holy King who turns the wheel replied to the minister, 『Brahmin! Now the Tathagata appears in the world, with a lifespan of eighty thousand years. His life is limited, and he cannot completely sever all evil deeds for all sentient beings, enabling them to plant good roots. After planting good roots, he places them in the holy fruit, or they attain Dharani, Samadhi, and forbearance, or they attain the supreme good roots of Bodhisattvas. The Buddhas bestow predictions upon them, that they will achieve Anuttara-samyak-sambodhi in the future. Or those with few good roots enjoy various pleasures among gods and humans. These sentient beings each receive the rewards of good and evil. Brahmin! Among sentient beings, if even one person has no good roots, the Tathagata cannot speak of the method to end suffering. Although the Tathagata, the World Honored One, is a field of merit, if there are no good roots, he cannot enable them to sever all suffering and afflictions. Brahmin! I now generate the mind of Anuttara-samyak-sambodhi. When I practice the Bodhisattva path, I cultivate the Mahayana, enter the inconceivable Dharma gates, and teach sentient beings while performing the Buddha's work. I will never wish to generate the Bodhi mind in the defiled and evil lands of the five turbidities. Now I practice the Bodhisattva path, wishing that when I achieve Anuttara-samyak-sambodhi, the sentient beings of the world will be free from all suffering and afflictions. If I obtain such a Buddha-land, then I will achieve Anuttara-samyak-sambodhi.』 'Good man! At that time, the Tathagata, Arhat, Samyak-sambuddha, named Treasure Store, immediately entered Samadhi. His Samadhi was named 『Seeing Various Adornments.』 After entering Samadhi, he displayed supernatural transformations, emitting great light. Through the power of Samadhi, he manifested a thousand Buddha-lands in each direction of the ten directions, as many as dust particles, with various adornments. Some worlds had Buddhas who had already entered Nirvana; some worlds had Buddhas who had just entered Nirvana; some worlds had Bodhisattvas who had just sat in the Bodhimanda, subduing the demonic forces under the Bodhi tree; some worlds had Buddhas who had just attained enlightenment and began to turn the Dharma wheel; some worlds had Buddhas who had attained enlightenment long ago and then began to turn the Dharma wheel; some worlds were filled purely with Bodhisattva Mahasattvas, with no mention of Sravakas or Pratyekabuddhas; some worlds had Buddhas who taught the Sravaka and Pratyekabuddha vehicles; some worlds had no Buddhas, Bodhisattvas, Sravakas, or Pratyekabuddhas; some worlds were defiled and evil with the five turbidities; some worlds were pure and subtle without any defilements; some worlds were lowly and impure; some worlds were adorned, pure, and beautiful; some worlds had immeasurable lifespans; some worlds had short lifespans; some worlds had great fire disasters; some worlds had great water disasters; some worlds had great wind disasters; some worlds were just beginning to form; some worlds had already been completely formed.'
。有如是等無量世界，微妙光明悉皆遍照，令得顯現。
「爾時，大眾悉見如是等無量清凈諸佛世界種種莊嚴。時，寶海梵志白轉輪王：『大王！今者已得見此諸佛世界種種莊嚴，是故今應發阿耨多羅三藐三菩提心，隨意欲求何等佛土。』
「善男子！時轉輪王向佛叉手，而白佛言：『世尊！諸菩薩等以何業故，取清凈世界？以何業故，取不凈世界？以何業故，壽命無量？以何業故，壽命短促？』佛告聖王：『大王當知，諸菩薩等以願力故，取清凈土、離五濁惡。復有菩薩以願力故，求五濁惡。』爾時，聖王前白佛言：『世尊！我今還城，于閑靜處專心思惟，當作誓願。如我所見佛土相貌，離五濁惡，愿求清凈莊嚴世界。』佛告聖王：『宜知是時。』善男子！時轉輪王頭面禮佛及比丘僧，右繞三匝，即退而去。便還入城到所住處，自宮殿中在一屏處，一心端坐思惟修集種種莊嚴己佛世界。
「善男子！時寶海梵志，次白太子不眴：『善男子！汝今亦當發於阿耨多羅三藐三菩提心，如汝所行三福處者，所謂佈施、調伏、善攝身口，及余所行清凈善業，盡應和合迴向阿耨多羅三藐三菩提。』爾時，太子作如是言：『我今先應還至宮殿，在一屏處端坐思惟。若我必能發阿耨多羅三藐三菩提心者，我當還來至於佛所，當於佛前畢定發心，愿取種種凈妙佛土。』爾時，太子頭面禮佛及比丘僧，右繞三匝，即還而去。至本宮殿，在一屏處一心端坐，思惟修集種種莊嚴己佛世界
現代漢語譯本：有如此等無量的世界，其微妙的光明都普遍照耀，使其得以顯現。 『那時，大眾都看見了如此等無量清凈的諸佛世界，種種莊嚴。』當時，寶海梵志對轉輪王說：『大王！現在已經得見這些諸佛世界種種莊嚴，所以現在應當發起無上正等正覺之心，隨意想要追求什麼樣的佛土。』 『善男子！』當時，轉輪王向佛合掌，對佛說：『世尊！諸菩薩等以什麼業的緣故，取得清凈的世界？以什麼業的緣故，取得不凈的世界？以什麼業的緣故，壽命無量？以什麼業的緣故，壽命短促？』佛告訴聖王：『大王應當知道，諸菩薩等以願力的緣故，取得清凈的國土，遠離五濁惡世。也有菩薩以願力的緣故，追求五濁惡世。』當時，聖王上前對佛說：『世尊！我現在要回城，在安靜的地方專心思考，立下誓願。如我所見佛土的相貌，遠離五濁惡世，愿求清凈莊嚴的世界。』佛告訴聖王：『應當知道時機。』善男子！當時，轉輪王頂禮佛和比丘僧，右繞三圈，就退了下去。便回到城裡，到了自己的住所，在宮殿中的一個屏風處，一心端坐，思考修集種種莊嚴自己的佛世界。 『善男子！』當時，寶海梵志，接著對太子不眴說：『善男子！你現在也應當發起無上正等正覺之心，如你所行的三福之處，所謂佈施、調伏、善攝身口，以及其他所行的清凈善業，都應當和合迴向無上正等正覺。』當時，太子這樣說：『我現在應當先回到宮殿，在一個屏風處端坐思考。如果我必定能夠發起無上正等正覺之心，我應當再回到佛的處所，在佛前必定發心，愿求種種清凈美妙的佛土。』當時，太子頂禮佛和比丘僧，右繞三圈，就回去了。到了自己的宮殿，在一個屏風處一心端坐，思考修集種種莊嚴自己的佛世界。
English version: There are such immeasurable worlds, whose subtle light shines everywhere, causing them to appear. 『At that time, the assembly all saw such immeasurable pure Buddha worlds, with various adornments.』 Then, the Brahmin Treasure Ocean said to the Wheel-Turning King: 『Great King! Now we have seen these various adornments of the Buddha worlds, therefore, now we should generate the mind of Anuttara-samyak-sambodhi, and freely desire to seek any Buddha land.』 『Good man!』 At that time, the Wheel-Turning King put his palms together towards the Buddha and said to the Buddha: 『World Honored One! For what karma do the Bodhisattvas obtain pure worlds? For what karma do they obtain impure worlds? For what karma is their lifespan immeasurable? For what karma is their lifespan short?』 The Buddha told the Holy King: 『Great King, you should know that the Bodhisattvas, due to their vows, obtain pure lands, free from the five turbidities. There are also Bodhisattvas who, due to their vows, seek the five turbidities.』 At that time, the Holy King stepped forward and said to the Buddha: 『World Honored One! I will now return to the city, and in a quiet place, I will concentrate my thoughts and make a vow. As I have seen the appearance of the Buddha lands, free from the five turbidities, I wish to seek a pure and adorned world.』 The Buddha told the Holy King: 『It is appropriate to know the time.』 Good man! At that time, the Wheel-Turning King bowed his head to the Buddha and the Sangha of monks, circumambulated them three times to the right, and then withdrew. He then returned to the city, to his residence, and in a secluded place in the palace, he sat in meditation, thinking about and cultivating various adornments for his own Buddha world. 『Good man!』 At that time, the Brahmin Treasure Ocean, then said to Prince Unblinking: 『Good man! You should also now generate the mind of Anuttara-samyak-sambodhi, and as for the three meritorious deeds you have practiced, namely giving, taming, and well-controlling body and speech, and other pure good deeds you have done, you should all combine them and dedicate them towards Anuttara-samyak-sambodhi.』 At that time, the Prince said: 『I should now first return to the palace, and in a secluded place, sit in meditation. If I am certain that I can generate the mind of Anuttara-samyak-sambodhi, I will then return to the Buddha』s place, and in front of the Buddha, I will definitely generate the mind, wishing to seek various pure and wonderful Buddha lands.』 At that time, the Prince bowed his head to the Buddha and the Sangha of monks, circumambulated them three times to the right, and then returned. He went to his palace, and in a secluded place, he sat in meditation, thinking about and cultivating various adornments for his own Buddha world.
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「善男子！爾時，梵志復白第二王子，作如是言：『善男子！汝今當發阿耨多羅三藐三菩提心。』如是聖王千子，皆悉教化令發阿耨多羅三藐三菩提心。爾時，梵志復教化八萬四千諸小王等，及餘九萬二千億眾生，令發阿耨多羅三藐三菩提心。一切大眾皆作是言：『梵志！我等今當各各還至所住之處，在一靜處一心端坐，思惟修集種種莊嚴己佛世界。』如是大眾一心寂靜於七歲中，各各於己本所住處，一心端坐，思惟修集種種莊嚴己佛世界。
「善男子！寶海梵志復於後時作如是念：『今我教化無量百千億那由他眾生，令發阿耨多羅三藐三菩提心。我今已請佛及大眾，於七歲中奉諸所安。若我當來必成阿耨多羅三藐三菩提，所愿成就者，我當勸喻天、龍、鬼神、阿修羅、乾闥婆、緊那羅、摩睺羅伽、夜叉、羅剎、拘辦荼等，令其供養如是大眾。』善男子！爾時，梵志即念毗沙門天王。
「善男子！爾時天王即知梵志心之所念，與百千億無量夜叉，恭敬圍繞至梵志所，尋于其夜在梵志前，作如是言：『梵志！欲何教敕？』梵志問言：『汝是誰耶？』毗沙門言：『梵志！汝頗曾聞毗沙門王不？即我身是。欲何所敕？』時梵志言：『善來，大王！我今供養如是大眾，汝可助我共供養之。』毗沙門王言：『敬如所敕，隨意所須。』梵志復言：『大王！若能隨我意者，令諸夜叉發阿耨多羅三藐三菩提心，復當宣告諸夜叉等，欲得福者、欲得阿耨多羅三藐三菩提者，可度大海，日日往取牛頭栴檀及以沉水，並諸餘香、種種諸華，持來至此，亦當如我日日供養佛及眾僧
現代漢語譯本：『善男子！那時，梵志又對第二王子說，這樣說道：『善男子！你現在應當發起無上正等正覺之心。』像這樣，聖王的千子都被教化，都發起了無上正等正覺之心。那時，梵志又教化了八萬四千個小王等，以及其餘九萬二千億眾生，讓他們都發起無上正等正覺之心。所有大眾都這樣說：『梵志！我們現在應當各自回到自己所住的地方，在一個安靜的地方一心端坐，思惟修習種種莊嚴自己的佛國世界。』這樣，大眾一心寂靜了七年，各自在自己原來所住的地方，一心端坐，思惟修習種種莊嚴自己的佛國世界。 『善男子！寶海梵志後來又這樣想：『現在我教化了無量百千億那由他的眾生，讓他們發起了無上正等正覺之心。我現在已經請佛和大眾，在七年中供奉他們一切所需。如果我將來必定成就無上正等正覺，所愿都能成就的話，我應當勸說天、龍、鬼神、阿修羅、乾闥婆、緊那羅、摩睺羅伽、夜叉、羅剎、拘辦荼等，讓他們供養這些大眾。』善男子！那時，梵志就想到了毗沙門天王。 『善男子！那時，天王立刻知道梵志心中所想，帶著百千億無量夜叉，恭敬地圍繞著來到梵志那裡，當晚就在梵志面前，這樣說道：『梵志！有什麼吩咐？』梵志問道：『你是誰？』毗沙門說：『梵志！你可曾聽說過毗沙門王？我就是。有什麼吩咐？』這時梵志說：『來得好，大王！我現在供養這些大眾，你可以幫助我一起供養他們。』毗沙門王說：『遵命，隨你所需。』梵志又說：『大王！如果能隨我心意，就讓所有夜叉都發起無上正等正覺之心，還要宣告所有夜叉等，想要得到福報、想要得到無上正等正覺的，可以渡過大海，每天去取牛頭旃檀以及沉水，還有各種香、各種花，帶到這裡，也應當像我一樣每天供養佛和僧眾。』
English version: 『Good man! At that time, the Brahmin again said to the second prince, speaking thus: 『Good man! You should now generate the mind of Anuttara-samyak-sambodhi.』 In this way, all one thousand sons of the holy king were taught and generated the mind of Anuttara-samyak-sambodhi. At that time, the Brahmin also taught eighty-four thousand minor kings and ninety-two billion other beings, causing them to generate the mind of Anuttara-samyak-sambodhi. All the assembly said: 『Brahmin! We should now each return to our respective places, sit in a quiet place with one-pointed mind, and contemplate and cultivate various adornments for our own Buddha-lands.』 Thus, the assembly remained silent and peaceful for seven years, each in their original dwelling place, sitting with one-pointed mind, contemplating and cultivating various adornments for their own Buddha-lands. 『Good man! Later, the Brahmin Treasure Sea thought thus: 『Now I have taught countless hundreds of thousands of billions of nayutas of beings, causing them to generate the mind of Anuttara-samyak-sambodhi. I have now invited the Buddha and the assembly, and for seven years I will provide them with all their needs. If in the future I am certain to attain Anuttara-samyak-sambodhi, and all my wishes are fulfilled, I should persuade the gods, dragons, ghosts, asuras, gandharvas, kinnaras, mahoragas, yakshas, rakshasas, kumbhandas, and others to make offerings to this assembly.』 Good man! At that time, the Brahmin thought of the Heavenly King Vaishravana. 『Good man! At that time, the Heavenly King immediately knew what the Brahmin was thinking, and with hundreds of thousands of billions of countless yakshas, respectfully surrounded, he came to the Brahmin. That very night, he appeared before the Brahmin and said: 『Brahmin! What are your instructions?』 The Brahmin asked: 『Who are you?』 Vaishravana said: 『Brahmin! Have you ever heard of King Vaishravana? It is I. What are your instructions?』 At this time, the Brahmin said: 『Welcome, Great King! I am now making offerings to this assembly, you can help me make offerings together.』 King Vaishravana said: 『As you command, whatever you need.』 The Brahmin again said: 『Great King! If you can follow my will, then cause all the yakshas to generate the mind of Anuttara-samyak-sambodhi, and also announce to all the yakshas, those who wish to obtain blessings, those who wish to obtain Anuttara-samyak-sambodhi, can cross the great ocean, and daily fetch sandalwood and aloeswood, as well as various fragrances and various flowers, and bring them here, and also like me, daily make offerings to the Buddha and the Sangha.』
。』爾時，天王聞是語已，還至住處，擊鼓集會夜叉羅剎，唱如是言：『卿等知不？此閻浮提有轉輪聖王名無諍念，有梵志名曰寶海，即是聖王之大臣也。終竟七歲請佛及僧奉諸所安。卿等！於此福德應生隨喜，生隨喜已，以是善根，發心迴向阿耨多羅三藐三菩提。』
「善男子！爾時，有百千無量億那由他夜叉等，叉手合掌作如是言：『若寶海梵志，於七歲中供養如來及比丘僧，奉諸所安，善根福報，我等隨喜。以是隨喜善根故，令我等成阿耨多羅三藐三菩提。』爾時，天王復作是言：『卿等諦聽！欲得福德及善根者，便可日日渡于大海，為彼梵志，取牛頭栴檀及以沉水，熟食飯佛及比丘僧。』時有九萬二千夜叉同時發言：『天王！我等今者於七歲中，常當取是牛頭栴檀及以沉水，與彼梵志，熟食飯佛及比丘僧。』復有四萬六千夜叉，亦同聲言：『我等當取微妙諸香，與彼梵志，供養如來及比丘僧。』復有五萬二千諸夜叉等，亦各同聲作如是言：『我等當取種種妙華，與彼梵志，供養如來及比丘僧。』復有二萬諸夜叉等，亦同聲言：『我等當取諸味之精，與彼梵志，調和飲食，以供養佛及比丘僧。』爾時，復有七萬夜叉亦同聲言：『我等當往與作飲食，供養如來及比丘僧。』
「善男子！爾時梵志復作是念：『次當勸喻毗樓勒叉天王、毗樓羅叉天王、提頭賴吒天王
現代漢語譯本：當時，天王聽了這話后，回到住處，敲響鼓，對夜叉羅剎們說：『你們知道嗎？這閻浮提有一個轉輪聖王名叫無諍念，有一個婆羅門名叫寶海，他就是聖王的大臣。他將用七年的時間供養佛和僧眾，提供一切所需。你們！應當為此功德生起隨喜之心，生起隨喜之心后，以此善根，發願迴向阿耨多羅三藐三菩提。』 『善男子！』當時，有成百上千無量億那由他的夜叉等，叉手合掌說：『如果寶海婆羅門在七年中供養如來和比丘僧，提供一切所需，我們隨喜他的功德福報。因為隨喜的善根，讓我們成就阿耨多羅三藐三菩提。』當時，天王又說：『你們仔細聽！想要獲得福德和善根的人，可以每天渡過大海，為那位婆羅門取牛頭旃檀和沉水，用來煮熟食物供養佛和比丘僧。』當時，有九萬二千夜叉同時說：『天王！我們現在七年中，將經常取牛頭旃檀和沉水，給那位婆羅門，煮熟食物供養佛和比丘僧。』又有四萬六千夜叉，也同聲說：『我們將取各種美妙的香，給那位婆羅門，供養如來和比丘僧。』又有五萬二千夜叉等，也各自同聲說：『我們將取各種美妙的花，給那位婆羅門，供養如來和比丘僧。』又有二萬夜叉等，也同聲說：『我們將取各種美味的精華，給那位婆羅門，調和飲食，用來供養佛和比丘僧。』當時，又有七萬夜叉也同聲說：『我們將去製作飲食，供養如來和比丘僧。』 『善男子！』當時，婆羅門又想：『接下來應當勸說毗樓勒叉天王、毗樓羅叉天王、提頭賴吒天王』
English version: At that time, the Heavenly King, having heard these words, returned to his dwelling and, striking a drum, spoke to the Yakshas and Rakshasas, saying: 『Do you know? In this Jambudvipa, there is a Wheel-Turning Sage King named No-Contention-Thought, and there is a Brahmin named Treasure-Sea, who is the Sage King's minister. He will spend seven years offering to the Buddha and the Sangha, providing all necessities. You! Should rejoice in this merit, and having rejoiced, with this good root, aspire to Anuttara-samyak-sambodhi.』 『Good man!』 At that time, there were hundreds of thousands of countless billions of Nayutas of Yakshas and others, who, with their hands folded in prayer, said: 『If the Brahmin Treasure-Sea, for seven years, offers to the Tathagata and the Bhikshu Sangha, providing all necessities, we rejoice in his merit and blessings. Because of this good root of rejoicing, may we attain Anuttara-samyak-sambodhi.』 At that time, the Heavenly King again said: 『Listen carefully! Those who wish to obtain merit and good roots can cross the great ocean daily, to obtain ox-head sandalwood and aloeswood for that Brahmin, to cook food to offer to the Buddha and the Bhikshu Sangha.』 At that time, ninety-two thousand Yakshas spoke simultaneously: 『Heavenly King! We will now, for seven years, constantly obtain ox-head sandalwood and aloeswood, and give them to that Brahmin, to cook food to offer to the Buddha and the Bhikshu Sangha.』 There were also forty-six thousand Yakshas, who also said in unison: 『We will obtain various exquisite fragrances, and give them to that Brahmin, to offer to the Tathagata and the Bhikshu Sangha.』 There were also fifty-two thousand Yakshas and others, who also each said in unison: 『We will obtain various exquisite flowers, and give them to that Brahmin, to offer to the Tathagata and the Bhikshu Sangha.』 There were also twenty thousand Yakshas and others, who also said in unison: 『We will obtain the essence of various flavors, and give them to that Brahmin, to prepare food, to offer to the Buddha and the Bhikshu Sangha.』 At that time, there were also seventy thousand Yakshas who also said in unison: 『We will go and prepare food, to offer to the Tathagata and the Bhikshu Sangha.』 『Good man!』 At that time, the Brahmin again thought: 『Next, I should persuade the Heavenly King Virudhaka, the Heavenly King Virupaksha, and the Heavenly King Dhritarashtra.』
。』作是念已，爾時三王即知其念，往梵志所，乃至還所住處，毗樓勒叉與百千億那由他拘辦荼等，毗樓羅叉天王與百千無量億那由他諸龍，提頭賴吒與百千無量億那由他諸乾闥婆，乃至發阿耨多羅三藐三菩提心亦如是。
「善男子！爾時，梵志即復念于第二天下四天大王，彼四天王以佛力故，至梵志所，作如是言：『梵志！今者欲何所敕？』梵志答言：『我今勸汝與諸眷屬，發阿耨多羅三藐三菩提心。』四天王言：『敬如所敕。』即各還至所住之處，與諸眷屬悉共發於阿耨多羅三藐三菩提心。如是乃至三千大千世界百億毗沙門王，發阿耨多羅三藐三菩提心。百億毗樓勒叉天王、百億毗樓羅叉、百億提頭賴吒，各各自與所有眷屬，亦復如是發阿耨多羅三藐三菩提心。
「善男子！爾時，梵志復作是念：『若我未來必成阿耨多羅三藐三菩提，所愿成就得己利者，當令一切諸天皆使得此福德之分，亦勸使發阿耨多羅三藐三菩提心。若我來世以是善根，必成阿耨多羅三藐三菩提者，忉利天王當來至此與我相見；夜摩天子、兜術天子、化樂天子、他化自在天子，亦當來此與我相見
現代漢語譯本：當他這樣想的時候，當時的三位天王立刻知道了他的想法，前往梵志所在之處，然後返回各自的住所。毗樓勒叉天王帶著千億那由他的鳩槃荼等，毗樓羅叉天王帶著千億無量億那由他的龍族，提頭賴吒天王帶著千億無量億那由他的乾闥婆，他們都發起了阿耨多羅三藐三菩提心，情況也是如此。 『善男子！』當時，梵志又想到了第二層天下的四大天王。這四大天王因為佛陀的力量，來到了梵志那裡，說道：『梵志！現在您有什麼吩咐？』梵志回答說：『我勸你們和你們的眷屬，都發起阿耨多羅三藐三菩提心。』四大天王說：『遵命。』然後各自返回自己的住所，和他們的眷屬一起發起了阿耨多羅三藐三菩提心。像這樣，乃至三千大千世界中的百億毗沙門天王，都發起了阿耨多羅三藐三菩提心。百億毗樓勒叉天王、百億毗樓羅叉天王、百億提頭賴吒天王，他們各自和自己的眷屬，也都發起了阿耨多羅三藐三菩提心。 『善男子！』當時，梵志又這樣想：『如果我未來必定成就阿耨多羅三藐三菩提，所愿成就並獲得自身利益，應當讓一切諸天都得到這份福德，也勸他們發起阿耨多羅三藐三菩提心。如果我來世憑藉這個善根，必定成就阿耨多羅三藐三菩提，那麼忉利天王應當來這裡與我相見；夜摩天子、兜率天子、化樂天子、他化自在天子，也應當來這裡與我相見。』
English version: As soon as he had this thought, the three kings immediately knew his intention and went to the Brahmin's place, and then returned to their respective abodes. Virudhaka, along with hundreds of billions of nayutas of Kumbhandas, etc., Virupaksha, with hundreds of billions of immeasurable nayutas of dragons, and Dhritarashtra, with hundreds of billions of immeasurable nayutas of Gandharvas, all generated the aspiration for Anuttara-samyak-sambodhi, and it was the same for them. 'Good man!' At that time, the Brahmin again thought of the Four Great Kings of the second heaven. These Four Great Kings, by the power of the Buddha, came to the Brahmin and said, 'Brahmin! What do you command now?' The Brahmin replied, 'I urge you and your retinues to generate the aspiration for Anuttara-samyak-sambodhi.' The Four Great Kings said, 'We respectfully obey your command.' Then they each returned to their abodes, and together with their retinues, they all generated the aspiration for Anuttara-samyak-sambodhi. In this way, even the hundred billion Vaishravana kings in the three thousand great thousand worlds generated the aspiration for Anuttara-samyak-sambodhi. The hundred billion Virudhaka kings, the hundred billion Virupaksha kings, and the hundred billion Dhritarashtra kings, each with their respective retinues, also generated the aspiration for Anuttara-samyak-sambodhi. 'Good man!' At that time, the Brahmin again thought, 'If in the future I am certain to attain Anuttara-samyak-sambodhi, and my wishes are fulfilled and I obtain my own benefit, I should let all the gods receive this share of merit, and also urge them to generate the aspiration for Anuttara-samyak-sambodhi. If in the future, by this root of goodness, I am certain to attain Anuttara-samyak-sambodhi, then the king of Trayastrimsha heaven should come here to see me; the Yama deva, the Tushita deva, the Nirmanarati deva, and the Paranirmitavasavartin deva should also come here to see me.'
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「善男子！爾時梵志作是念已，忉利天王、夜摩天王、兜術天王、化樂天王、他化自在天王，悉皆來此，與梵志相見作如是言：『梵志！今者欲何所敕？』梵志答言：『汝是誰也？』時五天王各稱姓名，復言梵志：『欲何所敕？不須在此大會使耶？』
「梵志答言：『天王當知，汝等天上所有妙寶臺殿樓閣，有諸寶樹及諸衣樹、香樹、華樹、果蓏之樹，天衣天座綩綖茵蓐，上妙寶器及以瓔珞，天幢天蓋諸繒幡等種種莊嚴，諸天所有種種伎樂。汝等可以如此之物，種種莊嚴此閻浮園，供養于佛及比丘僧。』時五天王作如是言：『敬如所敕。』時諸天王各各還至所住之處。忉利天王告毗樓勒天子，夜摩天王告阿荼滿天子，兜術天王告路醯天子，化樂天王告拘陀羅天子，他化自在天王告難陀天子，各作是言：『卿今當下閻浮提界，以此所有種種，莊嚴彼閻浮園，懸諸瓔珞，敷種種座，如諸天王種種莊嚴，為如來故作寶高樓，當使如此忉利天上所有寶樓。』是諸天子聞是教已，即下來至閻浮提中，尋于其夜，種種莊嚴是閻浮園，以諸寶樹乃至天幡而莊挍之，為如來故作七寶樓，如忉利天所有寶樓。是五天子持諸寶物，種種莊嚴閻浮提園已，尋還天上各白其王：『大王當知，我等已往莊挍彼園，所有之物如此無異，為如來故作七寶樓，如忉利天所有寶樓，等無差別。』
「善男子！時忉利天王、夜摩天王、兜術天王、化樂天王、他化自在天王，即便來至閻浮提中，到梵志所，作如是言：『梵志！我今已為佛及眾僧，莊挍此園，更何所敕？愿便說之
現代漢語譯本 『善男子！』那時，梵志這樣想后，忉利天王、夜摩天王、兜率天王、化樂天王、他化自在天王都來到這裡，與梵志相見，並說道：『梵志！現在您有什麼吩咐？』梵志回答說：『你們是誰？』當時，五位天王各自報上姓名，又對梵志說：『您有什麼吩咐？難道不需要在這裡舉行大會嗎？』 梵志回答說：『天王們應當知道，你們天上所有的美妙寶臺、殿閣樓宇，有各種寶樹以及衣樹、香樹、花樹、果樹，天衣、天座、精美坐墊，上等的寶器以及瓔珞，天幢、天蓋、各種絲綢幡等種種莊嚴之物，還有諸天所有的各種伎樂。你們可以用這些東西，種種莊嚴這個閻浮園，供養佛陀和比丘僧。』當時，五位天王說道：『遵命。』隨後，諸天王各自回到自己的住所。忉利天王告訴毗樓勒天子，夜摩天王告訴阿荼滿天子，兜率天王告訴路醯天子，化樂天王告訴拘陀羅天子，他化自在天王告訴難陀天子，各自說道：『你們現在下到閻浮提界，用這些所有的東西，種種莊嚴那個閻浮園，懸掛各種瓔珞，鋪設各種座位，像諸天王那樣種種莊嚴，爲了如來建造寶高樓，應當使它像忉利天上所有的寶樓一樣。』這些天子聽到教誨后，立即下到閻浮提中，當晚就用各種寶樹乃至天幡來莊嚴這個閻浮園，爲了如來建造七寶樓，像忉利天所有的寶樓一樣。這五位天子拿著各種寶物，種種莊嚴閻浮提園后，立即回到天上，各自稟告他們的天王：『大王應當知道，我們已經前往莊嚴那個園子，所有的東西都一樣，爲了如來建造了七寶樓，像忉利天所有的寶樓一樣，沒有任何差別。』 『善男子！』當時，忉利天王、夜摩天王、兜率天王、化樂天王、他化自在天王，就來到閻浮提中，到達梵志那裡，說道：『梵志！我們現在已經為佛陀和眾僧莊嚴了這個園子，您還有什麼吩咐？請說吧。』
English version 'Good man!' At that time, after the Brahmin had this thought, the King of Trayastrimsha Heaven, the King of Yama Heaven, the King of Tushita Heaven, the King of Nirmanarati Heaven, and the King of Paranirmitavasavartin Heaven all came here to meet the Brahmin and said: 'Brahmin! What do you command now?' The Brahmin replied: 'Who are you?' At that time, the five heavenly kings each stated their names and then said to the Brahmin: 'What do you command? Is there no need to hold a great assembly here?' The Brahmin replied: 'Heavenly Kings, you should know that all the wonderful jeweled platforms, palaces, and pavilions in your heavens, with their various jeweled trees, as well as trees of clothing, fragrance, flowers, and fruits, heavenly garments, heavenly seats, exquisite cushions, superior jeweled vessels and necklaces, heavenly banners, canopies, and various silk streamers, and all the various music of the heavens. You can use these things to adorn this Jambudvipa Garden in various ways, to make offerings to the Buddha and the Sangha of monks.' At that time, the five heavenly kings said: 'As you command.' Then, the heavenly kings each returned to their respective abodes. The King of Trayastrimsha Heaven told the son of Virochana, the King of Yama Heaven told the son of Atuma, the King of Tushita Heaven told the son of Rohita, the King of Nirmanarati Heaven told the son of Kudara, and the King of Paranirmitavasavartin Heaven told the son of Nanda, each saying: 'You should now descend to the realm of Jambudvipa and use all these things to adorn that Jambudvipa Garden in various ways, hanging various necklaces, laying out various seats, adorning it in various ways like the heavenly kings, and build a jeweled high tower for the sake of the Tathagata, which should be like the jeweled towers in Trayastrimsha Heaven.' After hearing these instructions, these heavenly sons immediately descended to Jambudvipa, and that very night, they adorned this Jambudvipa Garden with various jeweled trees and even heavenly banners, and built a seven-jeweled tower for the sake of the Tathagata, like the jeweled towers in Trayastrimsha Heaven. These five heavenly sons, after taking various jeweled objects and adorning the Jambudvipa Garden in various ways, immediately returned to the heavens and each reported to their king: 'Great King, you should know that we have already gone to adorn that garden, and all the things are the same. For the sake of the Tathagata, we have built a seven-jeweled tower, like the jeweled towers in Trayastrimsha Heaven, without any difference.' 'Good man!' At that time, the King of Trayastrimsha Heaven, the King of Yama Heaven, the King of Tushita Heaven, the King of Nirmanarati Heaven, and the King of Paranirmitavasavartin Heaven then came to Jambudvipa, arrived at the Brahmin's place, and said: 'Brahmin! We have now adorned this garden for the Buddha and the Sangha, what else do you command? Please tell us.'
。』梵志答言：『汝等各各自於境界，有自在力可集諸天，汝持我言：「閻浮提內有大梵志名曰寶海，於七歲中請佛世尊及無量僧奉諸所安。卿等今者於此福德應生隨喜，生隨喜已，發心迴向阿耨多羅三藐三菩提，是故應往佛所，見佛世尊及比丘僧，供養所須，聽受妙法。」』時五天王，從梵志所聞是言已，各各自還至所住處。
「爾時，忉利天王釋提桓因，即集諸天而告之曰：『卿等當知，閻浮提內有轉輪聖王名無諍念，有大梵志名曰寶海，即其聖王之大臣也，請佛世尊及無量億僧，終竟七歲奉諸所安，我已先為佛比丘僧，取諸寶物種種莊嚴彼閻浮園。卿等以是善根因緣，生隨喜心，生隨喜已，發心迴向阿耨多羅三藐三菩提，亦令梵志得如所愿。』善男子！爾時，百千無量億那由他忉利天子，恭敬叉手，作如是言：『我等今者於是善根生隨喜心，以是隨喜故，令我等一切得成阿耨多羅三藐三菩提。』
「夜摩天王、兜術天王、化樂天王、他化自在天王，如是等各集諸天而告之曰：『卿等當知，閻浮提內有轉輪聖王名無諍念，有大梵志名曰寶海，即其聖王之大臣也，請佛世尊及無量億僧，終竟七歲奉諸所安，我已先為佛比丘僧，取諸寶物種種莊挍彼閻浮園，卿等以是善根因緣故，應生隨喜，生隨喜已，發心迴向阿耨多羅三藐三菩提，當令梵志得如所愿。』善男子！爾時，四天各有百千無量億那由他天子，恭敬叉手，作如是言：『我等今者，於是善根，生隨喜心，以是隨喜故，令我等一切皆得成阿耨多羅三藐三菩提
現代漢語譯本：梵志回答說：『你們各自在自己的境界中，有自在的力量可以召集諸天。你們拿著我的話去說：「閻浮提內有一位名叫寶海的大梵志，在七年中供養佛世尊和無量僧眾，提供一切安樂。你們現在應當對此福德生起隨喜之心，生起隨喜之心后，發願迴向阿耨多羅三藐三菩提。因此，你們應當前往佛所，拜見佛世尊和比丘僧，供養所需，聽受妙法。」』當時，五位天王聽了梵志的話后，各自返回自己的住所。 『那時，忉利天王釋提桓因，立即召集諸天並告訴他們說：「你們應當知道，閻浮提內有一位轉輪聖王名叫無諍念，有一位大梵志名叫寶海，是那位聖王的大臣。他邀請佛世尊和無量億僧眾，連續七年供養一切安樂。我已事先為佛和比丘僧，取來各種寶物莊嚴那個閻浮園。你們應當以這個善根因緣，生起隨喜之心，生起隨喜之心后，發願迴向阿耨多羅三藐三菩提，也讓梵志達成所愿。」』善男子！當時，成百上千無量億那由他的忉利天子，恭敬地合掌，這樣說道：『我們現在對這個善根生起隨喜之心，因為這個隨喜，讓我們一切都成就阿耨多羅三藐三菩提。』 『夜摩天王、兜率天王、化樂天王、他化自在天王，他們各自召集諸天並告訴他們說：「你們應當知道，閻浮提內有一位轉輪聖王名叫無諍念，有一位大梵志名叫寶海，是那位聖王的大臣。他邀請佛世尊和無量億僧眾，連續七年供養一切安樂。我已事先為佛和比丘僧，取來各種寶物莊嚴那個閻浮園。你們應當以這個善根因緣，生起隨喜之心，生起隨喜之心后，發願迴向阿耨多羅三藐三菩提，應當讓梵志達成所愿。」』善男子！當時，四位天王各自有成百上千無量億那由他的天子，恭敬地合掌，這樣說道：『我們現在對這個善根生起隨喜之心，因為這個隨喜，讓我們一切都成就阿耨多羅三藐三菩提。』
English version: The Brahmin replied, 『Each of you, in your own realms, has the power to gather the gods. Take my words and say: 「In Jambudvipa, there is a great Brahmin named Treasure Sea, who for seven years is inviting the Buddha, the World Honored One, and countless monks, providing them with all comforts. You should now rejoice in this merit, and having rejoiced, make a vow to dedicate it to Anuttara-samyak-sambodhi. Therefore, you should go to the Buddha, see the World Honored One and the monastic community, offer what is needed, and listen to the wonderful Dharma.」』 Then, the five heavenly kings, having heard these words from the Brahmin, each returned to their respective abodes. 『At that time, Shakra, the king of the Trayastrimsha Heaven, immediately gathered the gods and told them, 「You should know that in Jambudvipa, there is a Chakravartin king named No-Contention Thought, and there is a great Brahmin named Treasure Sea, who is the minister of that holy king. He has invited the Buddha, the World Honored One, and countless billions of monks, providing them with all comforts for seven years. I have already taken various treasures to adorn that Jambudvipa garden for the Buddha and the monastic community. You should, through this cause of good roots, generate a mind of rejoicing, and having rejoiced, make a vow to dedicate it to Anuttara-samyak-sambodhi, and also allow the Brahmin to fulfill his wish.」』 Good man! At that time, hundreds of thousands of countless billions of Nayuta Trayastrimsha heavenly sons, respectfully joined their palms and said, 『We now generate a mind of rejoicing in this good root, and through this rejoicing, may we all attain Anuttara-samyak-sambodhi.』 『The Yama Heaven King, the Tushita Heaven King, the Nirmanarati Heaven King, and the Paranirmitavasavartin Heaven King, each gathered their gods and told them, 「You should know that in Jambudvipa, there is a Chakravartin king named No-Contention Thought, and there is a great Brahmin named Treasure Sea, who is the minister of that holy king. He has invited the Buddha, the World Honored One, and countless billions of monks, providing them with all comforts for seven years. I have already taken various treasures to adorn that Jambudvipa garden for the Buddha and the monastic community. You should, through this cause of good roots, generate a mind of rejoicing, and having rejoiced, make a vow to dedicate it to Anuttara-samyak-sambodhi, and allow the Brahmin to fulfill his wish.」』 Good man! At that time, each of the four heavens had hundreds of thousands of countless billions of Nayuta heavenly sons, respectfully joined their palms and said, 『We now generate a mind of rejoicing in this good root, and through this rejoicing, may we all attain Anuttara-samyak-sambodhi.』
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「爾時，五王各各告言：『卿等！今當至閻浮提，見寶藏佛及比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。』
「善男子！時五天王各各于夜，一一將諸天子、天女、童男、童女，及余眷屬百千億那由他眾，前後圍繞來至佛所，頂禮佛足及比丘僧，從佛聽法至明清旦，遷住虛空，以種種天華、優缽羅華、缽頭摩華、拘物頭華、分陀利華、須曼那華、婆尸師華、阿提目多伽占婆伽華、曼陀羅華、摩訶曼陀羅華，以散大會，如雨而下，並鼓天樂而以供養。
「善男子！爾時寶海梵志復作是念：『若我當來必成阿耨多羅三藐三菩提，所愿成就得己利者，復當教化諸阿修羅，悉令發於阿耨多羅三藐三菩提心。』善男子！爾時，梵志作是念已，有五阿修羅王到梵志所，乃至百千無量億那由他阿修羅男子、女人、童男、童女，如梵志教發阿耨多羅三藐三菩提心，至於佛所，聽受妙法。
「善男子！爾時，寶海梵志復作是念：『若我當來必成阿耨多羅三藐三菩提，所愿成就得己利者，復當教化天魔波旬，令發阿耨多羅三藐三菩提心。』善男子！時魔波旬，即知梵志心之所念，尋與百千無量億那由他男子、女人、童男、童女，至梵志所敬如教敕，發阿耨多羅三藐三菩提心，乃至聽法亦復如是
現代漢語譯本 『那時，五位天王各自說道：『諸位！我們現在應當前往閻浮提，去見寶藏佛和比丘僧團，禮拜、圍繞、恭敬、供養、尊重、讚歎他們。』 『善男子！當時，五位天王各自在夜晚，各自帶領著天子、天女、童男、童女，以及其他眷屬成百上千億那由他眾，前後簇擁著來到佛陀所在之處，頂禮佛足和比丘僧團，從佛陀那裡聽聞佛法直到天明，然後遷回虛空，用各種天花，如優缽羅花、缽頭摩花、拘物頭花、分陀利花、須曼那花、婆尸師花、阿提目多伽占婆伽花、曼陀羅花、摩訶曼陀羅花，散佈在法會之上，如同雨點般落下，並演奏天樂以作供養。 『善男子！那時，寶海梵志又這樣想：『如果我將來必定成就阿耨多羅三藐三菩提，所愿都能實現並獲得自身利益，那麼我還應當教化所有的阿修羅，使他們都發起阿耨多羅三藐三菩提心。』善男子！那時，梵志這樣想之後，有五位阿修羅王來到梵志所在之處，乃至成百上千無量億那由他的阿修羅男子、女人、童男、童女，都按照梵志的教導發起了阿耨多羅三藐三菩提心，並來到佛陀所在之處，聽受微妙的佛法。 『善男子！那時，寶海梵志又這樣想：『如果我將來必定成就阿耨多羅三藐三菩提，所愿都能實現並獲得自身利益，那麼我還應當教化天魔波旬，使他發起阿耨多羅三藐三菩提心。』善男子！當時，魔王波旬，立刻知道梵志心中所想，隨即帶領成百上千無量億那由他的男子、女人、童男、童女，來到梵志所在之處，恭敬地聽從教誨，發起了阿耨多羅三藐三菩提心，乃至聽聞佛法也是如此。
English version 『At that time, the five heavenly kings each said: 『O you all! Now we should go to Jambudvipa to see the Buddha of Treasure and the Sangha of monks, to bow, circumambulate, respect, make offerings, honor, and praise them.』 『Good man! At that time, the five heavenly kings, each in the night, each led their heavenly sons, heavenly daughters, boys, girls, and other retinues of hundreds of thousands of millions of nayutas, surrounded and came to the place where the Buddha was, bowed at the Buddha's feet and the Sangha of monks, listened to the Dharma from the Buddha until dawn, then moved back into the void, using various heavenly flowers, such as utpala flowers, padma flowers, kumuda flowers, pundarika flowers, sumana flowers, varshika flowers, atimuktaka champaka flowers, mandara flowers, and mahamandara flowers, scattered them over the assembly, like rain falling, and played heavenly music as offerings.』 『Good man! At that time, the Brahmin Treasure Sea again thought: 『If I am to surely attain Anuttara-samyak-sambodhi in the future, and all my wishes are fulfilled and I gain my own benefit, then I should also teach all the Asuras, causing them all to generate the mind of Anuttara-samyak-sambodhi.』 Good man! At that time, after the Brahmin had this thought, five Asura kings came to the Brahmin's place, and even hundreds of thousands of millions of nayutas of Asura men, women, boys, and girls, all followed the Brahmin's teachings and generated the mind of Anuttara-samyak-sambodhi, and came to the place where the Buddha was, to listen to the wonderful Dharma.』 『Good man! At that time, the Brahmin Treasure Sea again thought: 『If I am to surely attain Anuttara-samyak-sambodhi in the future, and all my wishes are fulfilled and I gain my own benefit, then I should also teach the heavenly demon Mara, causing him to generate the mind of Anuttara-samyak-sambodhi.』 Good man! At that time, the demon king Mara, immediately knew what the Brahmin was thinking, and promptly led hundreds of thousands of millions of nayutas of men, women, boys, and girls, to the Brahmin's place, respectfully followed his teachings, generated the mind of Anuttara-samyak-sambodhi, and even listened to the Dharma in the same way.』
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悲華經卷第二 大正藏第 03 冊 No. 0157 悲華經
悲華經卷第三
北涼天竺三藏曇無讖譯大施品第三之二
佛復告寂意：「善男子！爾時，梵志復作是念：『若我當來成阿耨多羅三藐三菩提，所愿成就得己利者，次當教化大梵天王，發阿耨多羅三藐三菩提心。』時梵天王即知梵志心之所念，到梵志所，作如是言：『欲何所敕？』梵志問言：『汝是誰也？』梵王報言：『我是大梵天王。』梵志答言：『善來，天王！可還天上集會諸天，汝持我言：「閻浮提內有大梵志，名曰寶海，於七歲中請佛世尊及無量僧，奉諸所安，卿等今者於此福德應生隨喜，生隨喜已，發心迴向阿耨多羅三藐三菩提。」』爾時，梵王聞是教已，尋還天上聚集諸梵，而告之言：『卿等當知，閻浮提內有轉輪聖王名無諍念，有大梵志名曰寶海，即其聖王之大臣也，請佛世尊及無量僧，終竟七歲奉諸所安。卿等以是善根應生隨喜，生隨喜已，發心迴向阿耨多羅三藐三菩提，當令寶海得如所愿。』善男子！爾時，百千無量億那由他諸梵天子，恭敬叉手作如是言：『我等今者，於是善根生隨喜心，以是隨喜故，悉令我等一切皆得成阿耨多羅三藐三菩提。』復更告言：『卿等今當至閻浮提，見寶藏佛及比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。』善男子！時梵天王與百千無量億那由他諸梵天子，前後圍繞來至佛所，頭面禮佛足及比丘僧，聽受妙法
現代漢語譯本 《悲華經》卷第二 大正藏第03冊 No. 0157 《悲華經》
《悲華經》卷第三
北涼天竺三藏曇無讖譯《大施品》第三之二
佛陀又告訴寂意：『善男子！當時，梵志又這樣想：『如果我將來成就無上正等正覺，所發的願望都實現，得到自己的利益后，接下來應當教化大梵天王，使其發起無上正等正覺之心。』當時，大梵天王立刻知道梵志心中所想，來到梵志所在之處，說道：『您有什麼吩咐？』梵志問道：『你是誰？』梵王回答說：『我是大梵天王。』梵志回答說：『善來，天王！你可以回到天上告訴諸天，你傳我的話：「閻浮提內有一位大梵志，名叫寶海，在七年中供養佛世尊和無量僧眾，奉上一切所需，你們現在應當對此福德生起隨喜之心，生起隨喜之心后，發願迴向無上正等正覺。」』當時，梵王聽了這話后，立刻回到天上聚集諸梵天，告訴他們說：『你們應當知道，閻浮提內有一位轉輪聖王名叫無諍念，有一位大梵志名叫寶海，是那位聖王的大臣，他供養佛世尊和無量僧眾，整整七年奉上一切所需。你們應當以此善根生起隨喜之心，生起隨喜之心后，發願迴向無上正等正覺，應當讓寶海如願以償。』善男子！當時，成百上千無量億那由他的諸梵天子，恭敬地合掌說道：『我們現在，對此善根生起隨喜之心，因為這隨喜的緣故，愿我們一切都能夠成就無上正等正覺。』又告訴他們說：『你們現在應當到閻浮提，去見寶藏佛和比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。』善男子！當時，大梵天王與成百上千無量億那由他的諸梵天子，前後圍繞來到佛陀所在之處，頭面禮拜佛足和比丘僧，聽受妙法。
English version The Second Scroll of the Karuṇāpuṇḍarīka Sūtra Taisho Tripitaka Volume 03, No. 0157, Karuṇāpuṇḍarīka Sūtra
The Third Scroll of the Karuṇāpuṇḍarīka Sūtra
Translated by Tripiṭaka Dharmarakṣa of Northern Liang, The Second of the Third Chapter on Great Giving
The Buddha then said to Śāntamati, 'Good man! At that time, the Brahmin thought again: 『If I attain Anuttarā-samyak-saṃbodhi in the future, and my wishes are fulfilled and I gain my own benefit, then I should next teach the Great Brahma King to generate the mind of Anuttarā-samyak-saṃbodhi.』 At that time, the Great Brahma King immediately knew what the Brahmin was thinking. He went to where the Brahmin was and said, 『What do you command?』 The Brahmin asked, 『Who are you?』 The Brahma King replied, 『I am the Great Brahma King.』 The Brahmin answered, 『Welcome, King! You may return to the heavens and tell the gods, conveying my words: 「In Jambudvīpa, there is a great Brahmin named Ratnasāgara, who for seven years has been inviting the Buddha, the World Honored One, and countless monks, offering them all necessities. You should now rejoice in this merit and, having rejoiced, dedicate it towards Anuttarā-samyak-saṃbodhi.」』 At that time, the Brahma King, having heard these instructions, immediately returned to the heavens, gathered all the Brahmas, and told them, 『You should know that in Jambudvīpa, there is a Cakravartin King named Nirvirodha, and there is a great Brahmin named Ratnasāgara, who is the minister of that holy king. He has been inviting the Buddha, the World Honored One, and countless monks, offering them all necessities for seven full years. You should rejoice in this good root, and having rejoiced, dedicate it towards Anuttarā-samyak-saṃbodhi, so that Ratnasāgara may achieve his wish.』 Good man! At that time, hundreds of thousands of countless billions of nayutas of Brahma sons, respectfully joining their palms, said, 『We now rejoice in this good root, and through this rejoicing, may we all attain Anuttarā-samyak-saṃbodhi.』 He further told them, 『You should now go to Jambudvīpa, see the Buddha Ratnagarbha and the assembly of monks, and pay homage, circumambulate, respect, make offerings, honor, and praise them.』 Good man! At that time, the Great Brahma King, with hundreds of thousands of countless billions of nayutas of Brahma sons surrounding him, came to where the Buddha was, bowed their heads at the Buddha』s feet and the feet of the monks, and listened to the wonderful Dharma.
。
「善男子！爾時，梵志復作是念：『復當教化第二天下忉利天王、夜摩天王、兜術天王、化樂天王、他化自在天王。』以佛力故，即各來至是梵志所，各作是言：『欲何所敕？』梵志問言：『汝是誰也？』各各答言：『我是其餘忉利天王，乃至他化自在天王。』梵志報言：『汝等各還至所住處，汝持我言：「閻浮提內有轉輪王名無諍念，有大梵志名曰寶海，即其聖王之大臣也，終竟七歲供養如來及比丘僧。卿等以是善根應生隨喜，生隨喜已，發心迴向阿耨多羅三藐三菩提。」』忉利天王乃至他化自在天王，聞是語已，各各還至所住之處，即集會諸天而告之言：『卿等當知，閻浮提內有轉輪聖王名無諍念，有大梵志名曰寶海，即其聖王之大臣也，終竟七歲供養如來及比丘僧。卿等以是善根因緣故應生隨喜，生隨喜已，發心迴向阿耨多羅三藐三菩提。』善男子！時諸天眾恭敬叉手，作如是言：『我等今者於是善根生隨喜心，以隨喜故，悉令我等一切皆得成阿耨多羅三藐三菩提。』復更告言：『卿等今者當至佛所，見佛世尊及比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。』
「善男子！爾時忉利天王，乃至他化自在天王，各各悉與百千無量億那由他天子、天女、童男、童女，及余眷屬，前後圍繞來至佛所，頂禮佛足及比丘僧，聽受妙法。第二天下五阿修羅王、天魔波旬、大梵天王亦復如是
現代漢語譯本：『善男子！那時，梵志又這樣想：『我應當教化第二天下，即忉利天王、夜摩天王、兜率天王、化樂天王、他化自在天王。』因為佛陀的威神力，他們立即來到梵志所在之處，各自說道：『您有何吩咐？』梵志問道：『你們是誰？』他們各自回答說：『我是忉利天王，乃至他化自在天王。』梵志告訴他們說：『你們各自回到自己的住所，傳達我的話：「在閻浮提內，有一位轉輪王名叫無諍念，有一位大梵志名叫寶海，他是那位聖王的臣子，他們用七年的時間供養如來和比丘僧。你們應當為此善根生起隨喜之心，生起隨喜之心后，發願迴向阿耨多羅三藐三菩提。」』忉利天王乃至他化自在天王，聽了這話后，各自回到自己的住所，立即告訴諸天說：『你們應當知道，在閻浮提內，有一位轉輪聖王名叫無諍念，有一位大梵志名叫寶海，他是那位聖王的臣子，他們用七年的時間供養如來和比丘僧。你們應當為此善根因緣生起隨喜之心，生起隨喜之心后，發願迴向阿耨多羅三藐三菩提。』善男子！那時，諸天大眾恭敬地合掌，這樣說道：『我們現在對這善根生起隨喜之心，因為隨喜的緣故，愿我們一切都能成就阿耨多羅三藐三菩提。』他們又說道：『你們現在應當去佛陀那裡，拜見佛世尊和比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。』 『善男子！那時，忉利天王，乃至他化自在天王，各自帶領著成百上千無量億那由他的天子、天女、童男、童女，以及其他眷屬，前後圍繞著來到佛陀所在之處，頂禮佛足和比丘僧，聽受妙法。第二天下的五位阿修羅王、天魔波旬、大梵天王也都是這樣。』
English version: 『Good man! At that time, the Brahmin again thought: 『I should also teach the second heaven, the King of Trayastrimsha Heaven, the King of Yama Heaven, the King of Tushita Heaven, the King of Nirmanarati Heaven, and the King of Paranirmitavasavartin Heaven.』 Through the power of the Buddha, they immediately came to where the Brahmin was, and each said: 『What do you command?』 The Brahmin asked: 『Who are you?』 Each replied: 『I am the King of Trayastrimsha Heaven, and so on, up to the King of Paranirmitavasavartin Heaven.』 The Brahmin told them: 『You should each return to your respective abodes and convey my words: 「In Jambudvipa, there is a Wheel-Turning King named Wu Zheng Nian, and a great Brahmin named Bao Hai, who is the minister of that holy king. They have spent seven years offering to the Tathagata and the Sangha of monks. You should rejoice in this good root, and having rejoiced, make the vow to dedicate it to Anuttara-samyak-sambodhi.」』 The King of Trayastrimsha Heaven, and so on, up to the King of Paranirmitavasavartin Heaven, having heard these words, each returned to their respective abodes and immediately told the devas: 『You should know that in Jambudvipa, there is a Wheel-Turning Holy King named Wu Zheng Nian, and a great Brahmin named Bao Hai, who is the minister of that holy king. They have spent seven years offering to the Tathagata and the Sangha of monks. You should rejoice in this good root cause, and having rejoiced, make the vow to dedicate it to Anuttara-samyak-sambodhi.』 Good man! At that time, the devas respectfully joined their palms and said: 『We now rejoice in this good root, and through this rejoicing, may we all attain Anuttara-samyak-sambodhi.』 They further said: 『You should now go to the Buddha, see the World Honored One and the Sangha of monks, bow, circumambulate, respect, make offerings, honor, and praise them.』 『Good man! At that time, the King of Trayastrimsha Heaven, and so on, up to the King of Paranirmitavasavartin Heaven, each led hundreds of thousands of countless billions of nayutas of deva sons, deva daughters, young boys, young girls, and other retinue, surrounding them as they came to where the Buddha was, bowed at the Buddha』s feet and to the Sangha of monks, and listened to the wonderful Dharma. The five Asura Kings of the second heaven, the Mara Papiyas, and the Great Brahma King also did the same.』
。第三、第四、第五，乃至三千大千佛之世界，百億忉利天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億五阿修羅王、百億魔波旬、百億大梵天王，及無量億百千那由他眷屬，悉發阿耨多羅三藐三菩提心，以佛力故，皆共來到此四天下，至於佛所，頭面禮佛及比丘僧，聽受妙法。爾時，大眾悉皆遍滿此間，三千大千世界無空缺處。
「善男子！爾時，寶海梵志復作是念：『我今已得教化百億毗沙門天王乃至百億大梵天王，而我今者所有誓願已得自在。』復作是念：『若我來世必成阿耨多羅三藐三菩提，逮得己利所愿成就者，愿佛世尊為諸大眾，示現種種神足變化，以神力故，令此三千大千世界所有畜生、餓鬼、地獄及世人等，悉皆得離一切苦惱，純受諸樂。各於一一眾生之前，有一化佛勸彼眾生，令發阿耨多羅三藐三菩提心。』
「善男子！爾時寶藏如來，尋知寶海心之所念，即時入于無熱三昧。爾時，世尊入是三昧已，示現如是神足變化，一一毛孔放于無量無邊光明，其光微妙，遍照三千大千世界及照地獄，冰凍眾生遇之則溫，熱惱眾生遇之則涼，飢渴眾生遇之則飽，受最妙樂。一一眾生，各于其前有一化佛，三十二相瓔珞其身，八十種好次第莊嚴。彼諸眾生受快樂已，作如是思惟：『我等何緣，得離苦惱，受是妙樂？』爾時，眾生見於化佛，三十二相而自瓔珞，八十種好次第莊嚴，見如是已，各作是言：『蒙是成就大悲者恩，令我得離一切苦惱，受于妙樂。』爾時，眾生以歡喜心瞻仰尊顏
現代漢語譯本：第三、第四、第五，乃至三千大千佛的世界，百億忉利天、百億夜摩天、百億兜率天、百億化樂天、百億他化自在天、百億五阿修羅王、百億魔波旬、百億大梵天王，以及無量億百千那由他的眷屬，都發起了無上正等正覺之心。因為佛的力量，他們都一起來到這四天下，來到佛所在的地方，向佛和比丘僧頂禮，聽受微妙的佛法。那時，大眾都遍滿了這裡，三千大千世界沒有空缺的地方。 『善男子！』那時，寶海梵志又這樣想：『我現在已經教化了百億毗沙門天王，乃至百億大梵天王，而我現在的誓願已經得到了自在。』他又想：『如果我來世必定成就無上正等正覺，獲得自身利益，所愿成就，愿佛世尊為大眾，示現種種神足變化，用神力，讓這三千大千世界所有的畜生、餓鬼、地獄以及世人等，都能夠脫離一切苦惱，純粹享受快樂。在每一個眾生面前，都有一尊化佛勸導他們，讓他們發起無上正等正覺之心。』 『善男子！』那時，寶藏如來，立刻知道寶海心中所想，隨即進入無熱三昧。那時，世尊進入這個三昧后，示現了這樣的神足變化，每一個毛孔都放出無量無邊的光明，那光明微妙，遍照三千大千世界，也照到地獄，冰凍的眾生遇到它就溫暖，熱惱的眾生遇到它就涼爽，飢渴的眾生遇到它就飽足，享受最美好的快樂。每一個眾生面前，都有一尊化佛，以三十二相莊嚴其身，八十種好次第莊嚴。那些眾生享受快樂后，這樣思索：『我們是什麼原因，能夠脫離苦惱，享受這美好的快樂？』那時，眾生看到化佛，以三十二相莊嚴自身，八十種好次第莊嚴，看到這些后，各自說道：『是蒙受這位成就大悲者的恩惠，讓我們脫離一切苦惱，享受美好的快樂。』那時，眾生以歡喜心瞻仰尊顏。
English version: The third, fourth, and fifth, even the three thousand great thousand Buddha worlds, hundreds of billions of Trayastrimsha heavens, hundreds of billions of Yama heavens, hundreds of billions of Tushita heavens, hundreds of billions of Nirmanarati heavens, hundreds of billions of Paranirmitavasavartin heavens, hundreds of billions of Asura kings, hundreds of billions of Mara Papiyas, hundreds of billions of Great Brahma kings, and countless billions of nayutas of their retinues, all generated the mind of Anuttara-samyak-sambodhi. By the power of the Buddha, they all came together to these four continents, to the place where the Buddha was, bowed their heads to the Buddha and the Bhikshu Sangha, and listened to the wonderful Dharma. At that time, the assembly was completely filled here, and there was no empty space in the three thousand great thousand worlds. 'Good man!' At that time, the Brahmin Treasure Sea again thought: 'I have now taught hundreds of billions of Vaishravana kings, even hundreds of billions of Great Brahma kings, and my vows are now fulfilled.' He also thought: 'If I am to attain Anuttara-samyak-sambodhi in the future, and achieve my own benefit and fulfill my wishes, may the World Honored One, for the sake of the assembly, manifest various supernatural powers and transformations, and by this divine power, cause all the animals, hungry ghosts, hell beings, and people in these three thousand great thousand worlds to be free from all suffering and purely enjoy happiness. In front of each and every sentient being, may there be a manifested Buddha who encourages them to generate the mind of Anuttara-samyak-sambodhi.' 'Good man!' At that time, the Tathagata Treasure Store, immediately knowing the thoughts in Treasure Sea's mind, entered the Samadhi of No Heat. At that time, after the World Honored One entered this Samadhi, he manifested such supernatural powers and transformations, each pore emitting immeasurable and boundless light. That light was subtle and pervaded the three thousand great thousand worlds and also illuminated the hells. Frozen beings were warmed by it, tormented beings were cooled by it, hungry and thirsty beings were filled by it, and they experienced the most wonderful happiness. In front of each and every sentient being, there was a manifested Buddha, adorned with the thirty-two marks, and the eighty minor marks in order. After those beings experienced happiness, they thought: 'What is the reason that we are able to be free from suffering and experience this wonderful happiness?' At that time, the beings saw the manifested Buddha, adorned with the thirty-two marks and the eighty minor marks in order. Having seen this, they each said: 'It is by the grace of this one who has achieved great compassion that we are able to be free from all suffering and experience wonderful happiness.' At that time, the beings gazed upon the honored face with joyful hearts.
。爾時，化佛告諸眾生：『汝等皆應稱南無佛，發阿耨多羅三藐三菩提心，從是已后，更不受苦，常受第一最妙快樂。』彼諸眾生尋作是言：『南無世尊！發阿耨多羅三藐三菩提心。』以此善根斷一切惡，而於其中尋得命終，轉生人中。熱惱眾生，以蒙光故，尋得清涼，離飢渴苦，受諸妙樂，乃至生於人中。如地獄、畜生、餓鬼，人亦如是。其光遍照諸世界已，還繞佛身滿三匝已，從頂上入，是時即有無量無邊人、天、夜叉、阿修羅、乾闥婆、諸龍、羅剎，得不退轉于阿耨多羅三藐三菩提。復有不可計眾生，得陀羅尼三昧忍辱。爾時，閻浮人間無量諸天，為佛世尊及比丘僧，自以天上種種所有，莊挍嚴飾安周城外閻浮之園，如天莊嚴等無差別，是人復作是念：『我等今者當往觀之，並見如來及比丘僧，因聽受法。』
「善男子！爾時，日日常有百千無量億那由他男子、女人、童男、童女，來至佛所，頭面禮佛及比丘僧，右繞三匝，恭敬、供養、尊重、讚歎，並欲見此閻浮之園。其園門戶具足二萬，純七寶成，一一門前復敷五百七寶之床，有五百梵志各坐其上。若有眾生欲入是園，此諸梵志輒便勸化，令其畢定歸依三寶，發阿耨多羅三藐三菩提心，然後乃聽入此園中，見於世尊及比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。
「善男子！爾時，梵志於七歲中教化不可計天，令其畢定住于阿耨多羅三藐三菩提。復令不可計龍、阿修羅、乾闥婆、羅剎、拘槃、茶毗、舍遮、餓鬼、畜生、地獄及人，畢定住于阿耨多羅三藐三菩提
現代漢語譯本：當時，化佛告訴眾生：『你們都應當稱念「南無佛」，發起無上正等正覺之心，從今以後，不再受苦，常受第一最美好的快樂。』那些眾生隨即說道：『南無世尊！發起無上正等正覺之心。』憑藉這個善根，斷除一切惡業，並且在其中很快就結束了生命，轉生到人間。受熱惱的眾生，因為蒙受佛光，很快就得到清涼，脫離飢渴的痛苦，享受各種美妙的快樂，乃至轉生到人間。如同地獄、畜生、餓鬼一樣，人也是如此。佛光遍照各個世界之後，又圍繞佛身三圈，從佛頂進入。這時，就有無量無邊的人、天、夜叉、阿修羅、乾闥婆、諸龍、羅剎，在無上正等正覺上得到不退轉。又有不可計數的眾生，得到陀羅尼、三昧、忍辱。當時，閻浮提人間無數的天人，爲了佛世尊和比丘僧，用天上各種所有的寶物，莊嚴裝飾安周城外的閻浮園，如同天上的莊嚴一樣沒有差別。這些人又想：『我們現在應當前去觀看，並拜見如來和比丘僧，因此聽聞佛法。』 善男子！當時，每天都有成百上千、無量億那由他的男子、女人、童男、童女，來到佛陀所在之處，頭面禮拜佛陀和比丘僧，右繞三圈，恭敬、供養、尊重、讚歎，並且想要參觀這個閻浮園。這個園子的門戶共有兩萬個，全部由七寶構成，每一個門前都鋪設著五百張七寶床，有五百個梵志各自坐在上面。如果有眾生想要進入這個園子，這些梵志就會勸導他們，讓他們必定皈依三寶，發起無上正等正覺之心，然後才允許他們進入這個園中，拜見世尊和比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。 善男子！當時，梵志在七年之中教化了不可計的天人，讓他們必定安住于無上正等正覺。又讓不可計的龍、阿修羅、乾闥婆、羅剎、鳩槃荼、毗舍遮、餓鬼、畜生、地獄以及人，必定安住于無上正等正覺。
English version: At that time, the manifested Buddha told all beings: 'You should all recite 「Namo Buddha,」 and generate the mind of Anuttara-samyak-sambodhi. From now on, you will no longer suffer, but will always experience the most wonderful and supreme happiness.' Those beings immediately said: 'Namo World Honored One! We generate the mind of Anuttara-samyak-sambodhi.' With this good root, they cut off all evil, and soon after, they ended their lives and were reborn in the human realm. Those beings who were suffering from heat and distress, because they were illuminated by the Buddha's light, quickly became cool and refreshed, freed from the suffering of hunger and thirst, and enjoyed all kinds of wonderful pleasures, even to the point of being reborn in the human realm. Just like those in hell, the animal realm, and the realm of hungry ghosts, so it was with humans. After the light had illuminated all the worlds, it circled the Buddha's body three times and entered from the top of his head. At that time, countless people, gods, yakshas, asuras, gandharvas, dragons, and rakshasas attained non-retrogression in Anuttara-samyak-sambodhi. Furthermore, countless beings attained dharani, samadhi, and forbearance. At that time, countless gods in Jambudvipa, for the sake of the Buddha and the Sangha, used all kinds of heavenly treasures to adorn and decorate the Jambudvipa Garden outside Anzhou City, making it no different from the heavenly adornments. These people then thought: 'We should now go and see it, and also see the Tathagata and the Sangha, and thus hear the Dharma.' Good man! At that time, every day, hundreds of thousands, countless billions of nayutas of men, women, boys, and girls came to where the Buddha was, bowed their heads to the Buddha and the Sangha, circumambulated them three times to the right, respectfully made offerings, honored, and praised them, and also wanted to see this Jambudvipa Garden. The garden had twenty thousand gates, all made of seven treasures. In front of each gate, there were five hundred beds made of seven treasures, and five hundred Brahmins each sat on them. If any beings wanted to enter the garden, these Brahmins would persuade them to take refuge in the Three Jewels, generate the mind of Anuttara-samyak-sambodhi, and only then would they be allowed to enter the garden, see the World Honored One and the Sangha, bow, circumambulate, respectfully make offerings, honor, and praise them. Good man! At that time, the Brahmins, in seven years, taught countless gods, causing them to definitely abide in Anuttara-samyak-sambodhi. They also caused countless dragons, asuras, gandharvas, rakshasas, kumbhandas, pisacas, pretas, animals, those in hell, and humans to definitely abide in Anuttara-samyak-sambodhi.
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「善男子！爾時，梵志過七歲已，以八萬四千金輪，惟除天輪，八萬四千白象七寶莊嚴，惟除象寶，乃至八萬四千種種諸樂，如是等物，欲以奉獻佛及眾僧。
「爾時，轉輪聖王於七歲中，心無慾欲、無瞋恚欲、無愚癡欲、無憍慢欲、無國土欲、無兒息欲、無玉女欲、無食飲欲、無衣服欲、無華香欲、無車乘欲、無睡眠慾、無想樂欲、無有我欲、無有他欲，如是七歲，乃至無有一欲之心，常坐不臥，無晝夜想、無疲極想、亦復無聲、香、味、觸想。而於其中，常見十方一一方面如萬佛土，微塵數等諸佛世界清凈莊嚴，不見須彌及諸小山大小、鐵圍二山、中間幽冥之處，日月星辰、諸天宮殿。其所見者，惟見清凈莊嚴佛土。見是事已，隨愿取之。如轉輪聖王於七歲中得受快樂，見於清凈種種莊嚴諸佛世界，愿取上妙清凈佛土。轉輪聖王太子不眴，乃至千子八萬四千諸小王等，及九萬二千億眾生等，各七歲中心無慾欲，乃至無有香、味、觸想，各于靜處入定思惟，亦得見於十方世界一一方面如萬佛土，微塵數等諸佛世界所有莊嚴，不見須彌及諸小山、大小鐵圍、二山中間幽冥之處，日月星辰、諸天宮殿。其所見者，惟見清凈莊嚴佛土。如其所見，隨而取之。如是一切諸大眾等，於七歲中各得修行種種法門，或愿清凈佛土，或愿不凈佛土。
「善男子！爾時梵志過七歲已，持諸七寶，奉獻于佛及比丘僧，向佛合掌前白佛言：『世尊！我已勸化轉輪聖王，發阿耨多羅三藐三菩提心，還至住處靜坐思惟，乃至不聽一人令入
現代漢語譯本 『善男子！那時，梵志過了七年，用八萬四千個金輪（除了天輪），八萬四千頭以七寶裝飾的白象（除了象寶），乃至八萬四千種各種各樣的樂器等物品，想要奉獻給佛陀和僧眾。 『那時，轉輪聖王在這七年中，心中沒有對慾望的渴求，沒有嗔恨的慾望，沒有愚癡的慾望，沒有驕慢的慾望，沒有對國土的慾望，沒有對兒子的慾望，沒有對玉女的慾望，沒有對飲食的慾望，沒有對衣服的慾望，沒有對花香的慾望，沒有對車乘的慾望，沒有對睡眠的慾望，沒有對享樂的慾望，沒有對自我的執著，沒有對他人的執著。就這樣七年，甚至沒有一絲慾望的心念，常常坐著不躺臥，沒有白天黑夜的想法，沒有疲憊的想法，也沒有聲音、香氣、味道、觸覺的想法。在這期間，他常常看到十方，每一方都像萬佛國土一樣，無數微塵般的諸佛世界清凈莊嚴，看不到須彌山和各種小山的大小，看不到鐵圍山之間的幽暗之處，看不到日月星辰和諸天宮殿。他所看到的，只有清凈莊嚴的佛土。看到這些后，他隨自己的意願選取。就像轉輪聖王在這七年中得到快樂，看到清凈莊嚴的諸佛世界，他發願選取最上妙的清凈佛土。轉輪聖王的太子不眴，乃至一千個兒子，八萬四千個小王等，以及九萬二千億眾生等，各自在這七年中，心中沒有對慾望的渴求，乃至沒有香氣、味道、觸覺的想法，各自在安靜的地方入定思維，也看到了十方世界每一方都像萬佛國土一樣，無數微塵般的諸佛世界的所有莊嚴，看不到須彌山和各種小山的大小，看不到鐵圍山之間的幽暗之處，看不到日月星辰和諸天宮殿。他們所看到的，只有清凈莊嚴的佛土。就像他們所看到的，隨自己的意願選取。就像這樣，所有的大眾在這七年中各自修行各種法門，有的發願要清凈的佛土，有的發願要不清凈的佛土。 『善男子！那時，梵志過了七年，拿著各種七寶，奉獻給佛陀和比丘僧，向佛合掌，向前對佛說：『世尊！我已經勸化轉輪聖王，發了無上正等正覺的心，回到住處，獨自思惟，甚至不讓一個人進入。』
English version 'Good man! At that time, after the Brahmin had passed seven years, he used eighty-four thousand golden wheels, excluding the heavenly wheel, eighty-four thousand white elephants adorned with seven treasures, excluding the elephant treasure, and even eighty-four thousand kinds of various musical instruments and other items, wanting to offer them to the Buddha and the Sangha. 'At that time, the Holy King of the Wheel, during those seven years, had no desire for lust, no desire for anger, no desire for ignorance, no desire for arrogance, no desire for territory, no desire for sons, no desire for jade maidens, no desire for food and drink, no desire for clothing, no desire for flowers and fragrances, no desire for carriages, no desire for sleep, no desire for pleasure, no attachment to self, and no attachment to others. For seven years, he did not even have a single thought of desire. He always sat without lying down, had no thought of day or night, no thought of fatigue, and no thought of sound, fragrance, taste, or touch. During this time, he often saw the ten directions, each direction like a myriad of Buddha lands, countless Buddha worlds as numerous as dust particles, pure and adorned. He did not see Mount Sumeru and the various small mountains, the darkness between the two Iron Mountain ranges, the sun, moon, stars, and heavenly palaces. What he saw was only the pure and adorned Buddha lands. Having seen these things, he chose according to his wish. Just as the Holy King of the Wheel had found joy in these seven years, seeing the pure and adorned Buddha worlds, he vowed to choose the most excellent pure Buddha land. The Holy King of the Wheel's crown prince, not blinking, and even a thousand sons, eighty-four thousand small kings, and ninety-two billion beings, each during these seven years, had no desire for lust, and even no thought of fragrance, taste, or touch. Each entered meditative contemplation in quiet places, and also saw the ten directions, each direction like a myriad of Buddha lands, countless Buddha worlds as numerous as dust particles, all adorned. They did not see Mount Sumeru and the various small mountains, the darkness between the two Iron Mountain ranges, the sun, moon, stars, and heavenly palaces. What they saw was only the pure and adorned Buddha lands. Just as they saw, they chose according to their wish. In this way, all the great assemblies, during these seven years, each practiced various Dharma methods, some vowing for pure Buddha lands, and some vowing for impure Buddha lands. 'Good man! At that time, after the Brahmin had passed seven years, he took various seven treasures and offered them to the Buddha and the Bhikkhu Sangha. He joined his palms towards the Buddha and said to the Buddha: 'World Honored One! I have already persuaded the Holy King of the Wheel to generate the mind of Anuttara-samyak-sambodhi, and he has returned to his dwelling, contemplating alone, and not even allowing anyone to enter.'
。我復勸化其王千子，發阿耨多羅三藐三菩提心，是諸王子亦各還至所住之處，靜坐思惟，乃至不聽一人令入。八萬四千小王、九萬二千億眾生等，亦發阿耨多羅三藐三菩提心，各在靜處，端坐思惟，乃至不聽一人令入。世尊！今當令是轉輪王等，從三昧起來至佛所，及我先所教化令發阿耨多羅三藐三菩提心者，悉令集此佛世尊所，一心端坐受于清凈佛之世界，不退轉于阿耨多羅三藐三菩提，從佛授記已，當取國土及名姓字。』
「善男子！爾時，寶藏如來即入三昧王三昧，入是三昧已，于其口中出種種色光，青、黃、赤、白、紫，如轉輪王在定中者，各于其前有化梵王，作如是言：『汝等今者可從定起至於佛所，見佛世尊及比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。汝等當知，寶海梵志於七歲中作法會竟，今佛世尊復當遊行諸餘國土。』時轉輪王等，聞是言已，尋從定起。爾時，諸天在虛空中作諸伎樂，是時聖王即便嚴駕，與其千子、八萬四千諸小王等，九萬二千億人，前後導從出安周羅城向閻浮園，既到園外如法下車，步至佛所，頭面禮佛及比丘僧，卻坐一面。
「善男子！爾時，梵志白聖王言：『惟愿大王，持此寶物，並及大王先於三月，供養如來及比丘僧，種種珍寶八萬四千，安周羅城。如是福德，今應迴向阿耨多羅三藐三菩提。』其王千子、八萬四千諸小王等，九萬二千億人，皆悉教令迴向阿耨多羅三藐三菩提。復作是言：『大王當知，以此佈施，不應求于忉利天王、大梵天王
我再次勸化他的千位王子，讓他們發起了無上正等正覺之心。這些王子也各自回到自己的住所，進行思惟，甚至不讓任何人進入。八萬四千位小國王、九萬二千億眾生等，也發起了無上正等正覺之心，各自在安靜的地方，端坐思惟，甚至不讓任何人進入。世尊！現在應當讓這些轉輪王等，從禪定中起來到佛陀這裡，以及我先前所教化令他們發起無上正等正覺之心的人，都聚集到佛世尊這裡，一心端坐，接受清凈的佛之世界，不退轉于無上正等正覺，從佛陀那裡得到授記后，應當取得國土以及名姓。' 『善男子！那時，寶藏如來即入三昧王三昧，進入這個三昧后，從他的口中發出種種顏色的光芒，青色、黃色、紅色、白色、紫色，如同轉輪王在禪定中一樣，各自的前面有化現的梵天王，這樣說道：『你們現在可以從禪定中起來到佛陀那裡，見佛世尊以及比丘僧，禮拜、圍繞、恭敬、供養、尊重、讚歎。你們應當知道，寶海梵志在七年中做法會完畢，現在佛世尊又要前往其他國土。』當時轉輪王等，聽到這些話后，隨即從禪定中起來。那時，諸天在虛空中演奏各種樂器，這時聖王立即整備車駕，和他的千位王子、八萬四千位小國王等，九萬二千億人，前後引導著從安周羅城出發前往閻浮園，到達園外后，按照禮儀下車，步行到佛陀那裡，頭面禮拜佛陀以及比丘僧，退到一旁坐下。 『善男子！那時，梵志對聖王說道：『希望大王，拿著這些寶物，以及大王先前在三個月里，供養如來以及比丘僧的各種珍寶八萬四千件，安放在安周羅城。這樣的福德，現在應當迴向無上正等正覺。』他的千位王子、八萬四千位小國王等，九萬二千億人，都教令他們迴向無上正等正覺。又說道：『大王應當知道，用這些佈施，不應該求得忉利天王、大梵天王』
I further exhorted his thousand princes to generate the mind of Anuttara-samyak-sambodhi. These princes also returned to their respective abodes, contemplating, and not allowing anyone to enter. The eighty-four thousand minor kings, and the ninety-two billion beings, also generated the mind of Anuttara-samyak-sambodhi, each in a quiet place, sitting in meditation, and not allowing anyone to enter. World Honored One! Now, let these Wheel-Turning Kings and others, rise from their samadhi and come to the Buddha's place, and those whom I previously taught to generate the mind of Anuttara-samyak-sambodhi, all gather here at the Buddha World Honored One's place, sit single-mindedly, receive the pure Buddha world, not regress from Anuttara-samyak-sambodhi, and after receiving the prediction from the Buddha, they should take the land and their names and surnames.' 'Good man! At that time, the Tathagata Treasure Store immediately entered the Samadhi King Samadhi. After entering this samadhi, from his mouth came forth various colored lights, blue, yellow, red, white, and purple. Just like the Wheel-Turning King in meditation, each had a manifested Brahma King in front of them, saying: 'You may now rise from meditation and go to the Buddha's place, see the Buddha World Honored One and the Sangha of Bhikkhus, bow, circumambulate, respect, make offerings, honor, and praise. You should know that the Brahmin Treasure Sea has completed the Dharma assembly in seven years, and now the Buddha World Honored One will again go to other lands.' At that time, the Wheel-Turning Kings and others, upon hearing these words, immediately rose from meditation. At that time, the devas in the sky played various musical instruments. Then, the Holy King immediately prepared his carriage, and with his thousand princes, eighty-four thousand minor kings, and ninety-two billion people, led the way from Anzhouluo City to Jambudvipa Garden. Upon arriving outside the garden, they got out of their carriages according to the rules, walked to the Buddha's place, bowed their heads to the Buddha and the Sangha of Bhikkhus, and sat down to one side. 'Good man! At that time, the Brahmin said to the Holy King: 'May the Great King, hold these treasures, and the various treasures, eighty-four thousand in number, that the Great King previously offered to the Tathagata and the Sangha of Bhikkhus for three months, and place them in Anzhouluo City. Such merit should now be dedicated to Anuttara-samyak-sambodhi.' His thousand princes, eighty-four thousand minor kings, and ninety-two billion people, were all instructed to dedicate their merit to Anuttara-samyak-sambodhi. He further said: 'Great King, you should know that with these offerings, you should not seek to become the King of the Trayastrimsa Heaven or the Great Brahma King.'
。何以故？王今福報所有珍寶，皆是無常、無決定相，猶如疾風，是故應當以此佈施所得果報，令心自在，速成阿耨多羅三藐三菩提，度脫無量無邊眾生令入涅槃。』
悲華經諸菩薩本授記品第四之一
「爾時，寶藏如來複作是念：『如是等無量眾生，已不退轉于阿耨多羅三藐三菩提，我今當與各各授記，併爲示現種種佛土。』爾時，世尊即入三昧，其三昧名不失菩提心。以三昧力故，放大光明，遍照無量無邊世界，皆悉令是轉輪聖王，及無量眾生等，見無邊諸佛世界。爾時，十方無量無邊諸餘世界，其中各各有大菩薩，蒙佛光故，以佛力故，各各悉來至於佛所，以己所得神足變化，供養于佛及比丘僧，頭面禮足，右繞三匝，坐于佛前，欲聽如來為諸菩薩受佛記莂。
「善男子！爾時，寶海梵志復白聖王：『大王！今可先發誓願取妙佛土。』善男子！爾時聖王聞是語已，即起合掌，長跪向佛，前白佛言：『世尊！我今真實欲得菩提，如我先於三月之中以諸所須，供養于佛及比丘僧，如是善根，我今迴向阿耨多羅三藐三菩提，終不願取不凈佛土。世尊！我先已於七歲之中，端坐思惟種種莊嚴清凈佛土。世尊！我今發願：「令我得成阿耨多羅三藐三菩提，時世界之中無有地獄、畜生、餓鬼。一切眾生命終之後，令不墮於三惡道中
現代漢語譯本：『這是什麼緣故呢？大王您現在所擁有的福報和珍寶，都是無常的、沒有固定不變的形態，就像疾風一樣，所以應當用這些佈施所得的果報，使內心自在，迅速成就無上正等正覺，度脫無量無邊的眾生，讓他們進入涅槃。』 《悲華經》諸菩薩本授記品第四之一 『那時，寶藏如來又這樣想：『像這樣無量的眾生，已經不會退轉于無上正等正覺，我現在應當為他們一一授記，併爲他們示現各種佛土。』那時，世尊就進入三昧，這個三昧的名字叫不失菩提心。憑藉三昧的力量，放出大光明，遍照無量無邊的世界，都讓轉輪聖王和無量眾生等，看見無邊的諸佛世界。那時，十方無量無邊其他世界的，其中各自都有大菩薩，蒙受佛光，憑藉佛的力量，各自都來到佛的處所，用自己所獲得的神足變化，供養佛和比丘僧，頭面禮足，右繞三圈，坐在佛前，想要聽如來為諸菩薩授記。 『善男子！那時，寶海梵志又對聖王說：『大王！現在可以先發誓願，選取美好的佛土。』善男子！那時，聖王聽了這話后，就起身合掌，長跪向佛，向前對佛說：『世尊！我現在真實想要得到菩提，就像我先前在三個月之中，用各種所需之物，供養佛和比丘僧，這樣的善根，我今迴向無上正等正覺，終不願選取不清凈的佛土。世尊！我先前已經在七年之中，端坐思惟各種莊嚴清凈的佛土。世尊！我現在發願：「使我成就無上正等正覺的時候，世界之中沒有地獄、畜生、餓鬼。一切眾生壽命終結之後，讓他們不墮入三惡道之中。」』
English version: 'What is the reason for this? The blessings and treasures that the king possesses now are all impermanent and without a fixed form, like a swift wind. Therefore, one should use the merits gained from these offerings to free the mind, quickly attain Anuttara-samyak-sambodhi, and liberate countless beings, leading them into Nirvana.' The Chapter on the Original Predictions of the Bodhisattvas from the Karunapundarika Sutra, Part Four, Section One 'At that time, the Tathagata Ratnagarbha again thought: 『Such countless beings have already become irreversible in their pursuit of Anuttara-samyak-sambodhi. I should now give predictions to each of them and show them various Buddha lands.』 At that time, the World Honored One entered Samadhi, which was named 『Not Losing the Bodhi Mind.』 Through the power of Samadhi, he emitted great light, illuminating countless worlds, allowing the Holy King and countless beings to see the boundless Buddha worlds. At that time, in the countless other worlds of the ten directions, each had great Bodhisattvas who, receiving the Buddha's light and power, came to the Buddha's place. They used their attained supernatural powers to make offerings to the Buddha and the Sangha, bowed their heads to the ground, circumambulated three times, and sat before the Buddha, desiring to hear the Tathagata give predictions to the Bodhisattvas. 'Good man! At that time, the Brahmin Ratnasagara again said to the Holy King: 『Great King! Now you can first make a vow to choose a wonderful Buddha land.』 Good man! At that time, the Holy King, upon hearing these words, rose, joined his palms, knelt before the Buddha, and said to the Buddha: 『World Honored One! I now truly desire to attain Bodhi. Just as I previously, for three months, used all necessities to make offerings to the Buddha and the Sangha, I now dedicate these merits to Anuttara-samyak-sambodhi, and I will never choose an impure Buddha land. World Honored One! I have already, for seven years, sat in meditation, contemplating various adorned and pure Buddha lands. World Honored One! I now make this vow: 「When I attain Anuttara-samyak-sambodhi, may there be no hells, animals, or hungry ghosts in the world. After all beings reach the end of their lives, may they not fall into the three evil paths.」』
。世界眾生皆作金色，人天無別，皆得六通：以宿命通，乃至得知百千萬億那由他劫宿世之事；以清凈天眼，悉見百千億那由他十方世界，亦見其中在在處處現在諸佛說微妙法；以清凈天耳，悉聞百千億那由他十方世界現在諸佛說法之聲；以他心智故，知無量無邊億那由他十方世界眾生之心；以如意通故，於一念中，遍於百千億那由他諸佛世界，周旋往返，令是眾生悉解無我及無我所，皆得不退于阿耨多羅三藐三菩提。愿我世界無有女人及其名字，一切眾生，等一化生，壽命無量，除其誓願。無有一切不善之名，世界清凈，無有臭穢，常有諸天微妙之香，皆悉充滿。一切眾生皆悉成就三十二相，而各瓔珞。所有菩薩皆是一生，除其誓願。愿我世界所有眾生，於一食頃，以佛力故，遍至無量無邊世界，見現在佛，禮拜、圍繞，以其所得神足變化供養于佛，即于食頃還至本土而常講說佛之法藏，身得大力如那羅延。世界所有莊嚴之事，乃至得天眼者不能盡說。所有眾生皆得四辯，一一菩薩所坐之樹，枝葉遍滿一萬由旬。世界常有凈妙光明，悉令他方無量佛土種種莊嚴而於中現。所有眾生乃至成阿耨多羅三藐三菩提，不行不凈，常為其餘一切諸天、人及非人之所恭敬、供養、尊重，乃至成阿耨多羅三藐三菩提。而於其中常得六根清凈，即于生時得無漏喜受于快樂，自然成就一切善根。尋于生時著新袈裟便得三昧，其三昧名善分別，以三昧力，遍至無量諸佛世界，見現在佛，禮拜、圍繞、恭敬、供養、尊重、讚歎，乃至成阿耨多羅三藐三菩提，於此三昧無有退失
現代漢語譯本：世界上的所有眾生都呈現金色，人和天人之間沒有區別，都具備六種神通：通過宿命通，能夠知曉百千萬億那由他劫的過去世的事情；通過清凈天眼，能夠看到百千億那由他十方世界，也能看到其中各處現在諸佛在宣說微妙的佛法；通過清凈天耳，能夠聽到百千億那由他十方世界現在諸佛說法的聲音；通過他心智，能夠了解無量無邊億那由他十方世界眾生的心念；通過如意通，在一念之間，能夠遍及百千億那由他諸佛世界，來回往返，使這些眾生都理解無我和無我所的道理，都能在阿耨多羅三藐三菩提的道路上不退轉。我願我的世界沒有女人及其名字，一切眾生都以化生的方式誕生，壽命無量，除非他們自己發願。沒有一切不善的名稱，世界清凈，沒有污穢，常有諸天微妙的香氣，充滿整個世界。一切眾生都成就三十二相，並各自佩戴瓔珞。所有菩薩都是一生補處，除非他們自己發願。我願我的世界所有眾生，在一頓飯的時間裡，憑藉佛的力量，遍及無量無邊的世界，見到現在的佛，禮拜、圍繞，用他們所獲得的神足變化來供養佛，然後在吃飯的時間裡回到自己的本土，並經常講說佛的法藏，身體獲得像那羅延一樣的大力。世界所有莊嚴的事情，即使是得到天眼的人也無法完全說盡。所有眾生都獲得四種辯才，每一位菩薩所坐的樹，枝葉都遍滿一萬由旬。世界常有清凈微妙的光明，使其他無量佛土的各種莊嚴都顯現在其中。所有眾生乃至成就阿耨多羅三藐三菩提，都不行不凈的行為，常常被其他一切諸天、人和非人所恭敬、供養、尊重，乃至成就阿耨多羅三藐三菩提。在其中常常獲得六根清凈，在出生時就獲得無漏的喜悅，享受快樂，自然成就一切善根。在出生時就穿上新的袈裟，並獲得三昧，這個三昧名為善分別，憑藉三昧的力量，遍及無量諸佛世界，見到現在的佛，禮拜、圍繞、恭敬、供養、尊重、讚歎，乃至成就阿耨多羅三藐三菩提，在這個三昧中不會退失。 現代漢語譯本：愿我的世界沒有女人及其名字，一切眾生都以化生方式誕生，壽命無量，除非他們自己發願。沒有一切不善的名稱，世界清凈，沒有污穢，常有諸天微妙的香氣，充滿整個世界。一切眾生都成就三十二相，並各自佩戴瓔珞。所有菩薩都是一生補處，除非他們自己發願。愿我的世界所有眾生，在一頓飯的時間裡，憑藉佛的力量，遍及無量無邊的世界，見到現在的佛，禮拜、圍繞，用他們所獲得的神足變化來供養佛，然後在吃飯的時間裡回到自己的本土，並經常講說佛的法藏，身體獲得像那羅延一樣的大力。世界所有莊嚴的事情，即使是得到天眼的人也無法完全說盡。所有眾生都獲得四種辯才，每一位菩薩所坐的樹，枝葉都遍滿一萬由旬。世界常有清凈微妙的光明，使其他無量佛土的各種莊嚴都顯現在其中。所有眾生乃至成就阿耨多羅三藐三菩提，都不行不凈的行為，常常被其他一切諸天、人和非人所恭敬、供養、尊重，乃至成就阿耨多羅三藐三菩提。在其中常常獲得六根清凈，在出生時就獲得無漏的喜悅，享受快樂，自然成就一切善根。在出生時就穿上新的袈裟，並獲得三昧，這個三昧名為善分別，憑藉三昧的力量，遍及無量諸佛世界，見到現在的佛，禮拜、圍繞、恭敬、供養、尊重、讚歎，乃至成就阿耨多羅三藐三菩提，在這個三昧中不會退失。
English version: All beings in the world are golden in color, with no distinction between humans and devas, and all possess the six supernormal powers: through the power of knowing past lives, they can know the events of hundreds of thousands of millions of nayutas of kalpas; through the pure heavenly eye, they can see hundreds of thousands of millions of nayutas of ten directions of worlds, and also see the present Buddhas in various places expounding the subtle Dharma; through the pure heavenly ear, they can hear the sounds of the present Buddhas expounding the Dharma in hundreds of thousands of millions of nayutas of ten directions of worlds; through the wisdom of knowing others' minds, they can understand the minds of countless billions of nayutas of beings in the ten directions of worlds; through the power of wish-fulfilling, in a single thought, they can travel throughout hundreds of thousands of millions of nayutas of Buddha worlds, going back and forth, enabling these beings to understand the principle of no-self and no-mine, and all attain non-retrogression on the path to Anuttara-samyak-sambodhi. I vow that in my world there will be no women or their names, all beings will be born by transformation, with immeasurable lifespans, except for those who make vows. There will be no names of any unwholesome things, the world will be pure, without any foulness, and there will always be the subtle fragrance of the devas, filling the entire world. All beings will attain the thirty-two marks and each will wear ornaments. All Bodhisattvas will be in their last life, except for those who make vows. I vow that all beings in my world, in the time it takes to eat a meal, through the power of the Buddha, will travel throughout countless worlds, see the present Buddhas, pay homage, circumambulate, and make offerings to the Buddhas with their attained supernormal powers, and then return to their own lands in the time it takes to eat a meal, and constantly expound the Dharma treasury of the Buddha, their bodies gaining great strength like Narayana. The adornments of the world are such that even those who have attained the heavenly eye cannot fully describe them. All beings will attain the four kinds of eloquence, and the branches and leaves of the trees where each Bodhisattva sits will cover ten thousand yojanas. The world will always have pure and subtle light, causing the various adornments of countless other Buddha lands to appear within it. All beings, until they attain Anuttara-samyak-sambodhi, will not engage in impure conduct, and will always be respected, honored, and revered by all other devas, humans, and non-humans, until they attain Anuttara-samyak-sambodhi. In this world, they will always attain purity of the six senses, and at birth, they will receive the joy of no outflows, enjoying happiness, and naturally attain all good roots. At birth, they will put on new kasayas and attain samadhi, which is called 'Good Discrimination'. Through the power of this samadhi, they will travel throughout countless Buddha worlds, see the present Buddhas, pay homage, circumambulate, respect, make offerings, honor, and praise them, until they attain Anuttara-samyak-sambodhi, and they will not regress from this samadhi. English version: I vow that in my world there will be no women or their names, all beings will be born by transformation, with immeasurable lifespans, except for those who make vows. There will be no names of any unwholesome things, the world will be pure, without any foulness, and there will always be the subtle fragrance of the devas, filling the entire world. All beings will attain the thirty-two marks and each will wear ornaments. All Bodhisattvas will be in their last life, except for those who make vows. I vow that all beings in my world, in the time it takes to eat a meal, through the power of the Buddha, will travel throughout countless worlds, see the present Buddhas, pay homage, circumambulate, and make offerings to the Buddhas with their attained supernormal powers, and then return to their own lands in the time it takes to eat a meal, and constantly expound the Dharma treasury of the Buddha, their bodies gaining great strength like Narayana. The adornments of the world are such that even those who have attained the heavenly eye cannot fully describe them. All beings will attain the four kinds of eloquence, and the branches and leaves of the trees where each Bodhisattva sits will cover ten thousand yojanas. The world will always have pure and subtle light, causing the various adornments of countless other Buddha lands to appear within it. All beings, until they attain Anuttara-samyak-sambodhi, will not engage in impure conduct, and will always be respected, honored, and revered by all other devas, humans, and non-humans, until they attain Anuttara-samyak-sambodhi. In this world, they will always attain purity of the six senses, and at birth, they will receive the joy of no outflows, enjoying happiness, and naturally attain all good roots. At birth, they will put on new kasayas and attain samadhi, which is called 'Good Discrimination'. Through the power of this samadhi, they will travel throughout countless Buddha worlds, see the present Buddhas, pay homage, circumambulate, respect, make offerings, honor, and praise them, until they attain Anuttara-samyak-sambodhi, and they will not regress from this samadhi.
。所有菩薩如其所愿，各自莊嚴修凈妙土，於七寶樹中悉皆遙見諸佛世界一切眾生，尋于生時得遍至三昧，以三昧力故，常見十方無量無邊諸世界中現在諸佛，乃至成阿耨多羅三藐三菩提終不退失。愿令我界所有眾生，皆得宮殿、衣服、瓔珞，種種莊嚴，猶如第六化自在天。世界無有山陵、堆阜、大小鐵圍、須彌、大海，亦無陰蓋，及諸障閡、煩惱之聲，無三惡道八難之名、無有受苦之名，及不苦不樂名。」世尊！我今所愿如是。欲得如是嚴凈佛土。世尊！我于來世便當久久行菩薩道，要得成就如是清凈佛土。世尊！我于來世作是希有事已，然後乃成阿耨多羅三藐三菩提。世尊！我成阿耨多羅三藐三菩提時，菩提樹縱廣正等一萬由旬。於此樹下坐道場時，於一念中成阿耨多羅三藐三菩提。成阿耨多羅三藐三菩提已，光明照于無量無邊百千億那由他諸佛世界。令我壽命無量無邊百千億那由他劫，無能知者，除一切智。令我世界無有聲聞、辟支佛乘，所有大眾純諸菩薩，無量無邊無能數者，除一切智。愿我成阿耨多羅三藐三菩提已，令十方諸佛稱揚讚歎我之名字。愿我成阿耨多羅三藐三菩提已，無量無邊阿僧祇余佛世界，所有眾生聞我名者，修諸善本，欲生我界，愿其捨命之後必定得生，惟除五逆、誹謗聖人、廢壞正法。愿我成阿耨多羅三藐三菩提已，其餘無量無邊阿僧祇諸佛世界所有眾生，若發阿耨多羅三藐三菩提，修諸菩提，欲生我界者，臨終之時，我時當與大眾圍繞現其人前，其人見我，即於我所，得心歡喜，以見我故，離諸障閡，即便捨身，來生我界
現代漢語譯本：所有菩薩都如他們所愿，各自莊嚴地修飾清凈美好的國土，在七寶樹中都能遙見諸佛世界的一切眾生。他們很快在出生時就獲得遍至三昧，憑藉三昧的力量，常常見到十方無量無邊的世界中現在的諸佛，乃至成就無上正等正覺，最終都不會退失。我願我的世界所有眾生，都能得到宮殿、衣服、瓔珞等各種莊嚴，如同第六化自在天一樣。我的世界沒有山陵、土堆、大小鐵圍山、須彌山、大海，也沒有陰影遮蓋，以及各種障礙和煩惱的聲音，沒有三惡道和八難的名稱，沒有受苦的名稱，也沒有不苦不樂的名稱。』世尊！我現在的願望就是這樣，想要得到這樣莊嚴清凈的佛土。世尊！我將來會長期修行菩薩道，一定要成就這樣清凈的佛土。世尊！我將來做了這樣稀有的事情之後，才會成就無上正等正覺。世尊！我成就無上正等正覺時，菩提樹的縱橫廣度正好是一萬由旬。我在這棵樹下坐道場時，在一念之間就成就無上正等正覺。成就無上正等正覺后，光明照耀無量無邊百千億那由他的諸佛世界。愿我的壽命無量無邊百千億那由他劫，沒有人能夠知道，除了具有一切智慧的人。愿我的世界沒有聲聞乘和辟支佛乘，所有大眾都是菩薩，數量無量無邊，沒有人能夠數清，除了具有一切智慧的人。愿我成就無上正等正覺后，讓十方諸佛都稱揚讚歎我的名字。愿我成就無上正等正覺后，無量無邊阿僧祇其他佛世界的所有眾生，聽到我的名字，修習各種善行，想要往生到我的世界，愿他們在捨棄生命之後必定能夠往生，除了犯下五逆罪、誹謗聖人、破壞正法的人。愿我成就無上正等正覺后，其餘無量無邊阿僧祇諸佛世界的所有眾生，如果發起了無上正等正覺之心，修習各種菩提之道，想要往生到我的世界，在他們臨終的時候，我將與大眾圍繞出現在他們面前，他們見到我，就會在我這裡得到內心的歡喜，因為見到我的緣故，離開各種障礙，然後捨棄身體，往生到我的世界。 現代漢語譯本：所有菩薩都如他們所愿，各自莊嚴地修飾清凈美好的國土，在七寶樹中都能遙見諸佛世界的一切眾生。他們很快在出生時就獲得遍至三昧，憑藉三昧的力量，常常見到十方無量無邊的世界中現在的諸佛，乃至成就無上正等正覺，最終都不會退失。我願我的世界所有眾生，都能得到宮殿、衣服、瓔珞等各種莊嚴，如同第六化自在天一樣。我的世界沒有山陵、土堆、大小鐵圍山、須彌山、大海，也沒有陰影遮蓋，以及各種障礙和煩惱的聲音，沒有三惡道和八難的名稱，沒有受苦的名稱，也沒有不苦不樂的名稱。』世尊！我現在的願望就是這樣，想要得到這樣莊嚴清凈的佛土。世尊！我將來會長期修行菩薩道，一定要成就這樣清凈的佛土。世尊！我將來做了這樣稀有的事情之後，才會成就無上正等正覺。世尊！我成就無上正等正覺時，菩提樹的縱橫廣度正好是一萬由旬。我在這棵樹下坐道場時，在一念之間就成就無上正等正覺。成就無上正等正覺后，光明照耀無量無邊百千億那由他的諸佛世界。愿我的壽命無量無邊百千億那由他劫，沒有人能夠知道，除了具有一切智慧的人。愿我的世界沒有聲聞乘和辟支佛乘，所有大眾都是菩薩，數量無量無邊，沒有人能夠數清，除了具有一切智慧的人。愿我成就無上正等正覺后，讓十方諸佛都稱揚讚歎我的名字。愿我成就無上正等正覺后，無量無邊阿僧祇其他佛世界的所有眾生，聽到我的名字，修習各種善行，想要往生到我的世界，愿他們在捨棄生命之後必定能夠往生，除了犯下五逆罪、誹謗聖人、破壞正法的人。愿我成就無上正等正覺后，其餘無量無邊阿僧祇諸佛世界的所有眾生，如果發起了無上正等正覺之心，修習各種菩提之道，想要往生到我的世界，在他們臨終的時候，我將與大眾圍繞出現在他們面前，他們見到我，就會在我這裡得到內心的歡喜，因為見到我的緣故，離開各種障礙，然後捨棄身體，往生到我的世界。
English version: All Bodhisattvas, according to their wishes, each adorn and purify their own wonderful lands. In the seven-jeweled trees, they can all remotely see all sentient beings in the Buddha worlds. They quickly attain the Samadhi of Universal Presence at the time of their birth. By the power of this Samadhi, they constantly see the present Buddhas in the immeasurable and boundless worlds of the ten directions. They will not regress until they achieve Anuttara-samyak-sambodhi. I wish that all sentient beings in my world may obtain palaces, clothing, necklaces, and all kinds of adornments, just like the sixth Heaven of Paranirmitavasavartin. May my world be without mountains, hills, small and large iron mountains, Mount Sumeru, and the great ocean. May there be no shadows, obstacles, or sounds of affliction. May there be no names of the three evil paths or the eight difficulties, no names of suffering, and no names of neither suffering nor pleasure. 『World Honored One! This is my present wish, to obtain such a solemn and pure Buddha land. World Honored One! In the future, I will practice the Bodhisattva path for a long time, and I must achieve such a pure Buddha land. World Honored One! In the future, after I have done such rare things, I will then achieve Anuttara-samyak-sambodhi. World Honored One! When I achieve Anuttara-samyak-sambodhi, the Bodhi tree will be exactly ten thousand yojanas in length and width. When I sit in the Bodhimanda under this tree, I will achieve Anuttara-samyak-sambodhi in one thought. After achieving Anuttara-samyak-sambodhi, my light will illuminate the immeasurable and boundless hundreds of thousands of billions of nayutas of Buddha worlds. May my lifespan be immeasurable and boundless hundreds of thousands of billions of nayutas of kalpas, and may no one know it except for the one with all wisdom. May my world be without Sravakas and Pratyekabuddhas, and may all the assembly be purely Bodhisattvas, immeasurable and boundless, and may no one be able to count them except for the one with all wisdom. May all the Buddhas in the ten directions praise and extol my name after I achieve Anuttara-samyak-sambodhi. May all sentient beings in the immeasurable and boundless asamkhya other Buddha worlds, after hearing my name, cultivate all good roots and wish to be born in my world, and may they surely be born there after they give up their lives, except for those who commit the five rebellious acts, slander the sages, and destroy the true Dharma. May all sentient beings in the immeasurable and boundless asamkhya other Buddha worlds, if they have aroused the mind of Anuttara-samyak-sambodhi, cultivate all Bodhi paths, and wish to be born in my world, when they are about to die, I will appear before them surrounded by the assembly. When they see me, they will immediately gain joy in their hearts because of seeing me, they will be free from all obstacles, and then they will give up their bodies and be born in my world. English version: All Bodhisattvas, according to their wishes, each adorn and purify their own wonderful lands. In the seven-jeweled trees, they can all remotely see all sentient beings in the Buddha worlds. They quickly attain the Samadhi of Universal Presence at the time of their birth. By the power of this Samadhi, they constantly see the present Buddhas in the immeasurable and boundless worlds of the ten directions. They will not regress until they achieve Anuttara-samyak-sambodhi. I wish that all sentient beings in my world may obtain palaces, clothing, necklaces, and all kinds of adornments, just like the sixth Heaven of Paranirmitavasavartin. May my world be without mountains, hills, small and large iron mountains, Mount Sumeru, and the great ocean. May there be no shadows, obstacles, or sounds of affliction. May there be no names of the three evil paths or the eight difficulties, no names of suffering, and no names of neither suffering nor pleasure. 『World Honored One! This is my present wish, to obtain such a solemn and pure Buddha land. World Honored One! In the future, I will practice the Bodhisattva path for a long time, and I must achieve such a pure Buddha land. World Honored One! In the future, after I have done such rare things, I will then achieve Anuttara-samyak-sambodhi. World Honored One! When I achieve Anuttara-samyak-sambodhi, the Bodhi tree will be exactly ten thousand yojanas in length and width. When I sit in the Bodhimanda under this tree, I will achieve Anuttara-samyak-sambodhi in one thought. After achieving Anuttara-samyak-sambodhi, my light will illuminate the immeasurable and boundless hundreds of thousands of billions of nayutas of Buddha worlds. May my lifespan be immeasurable and boundless hundreds of thousands of billions of nayutas of kalpas, and may no one know it except for the one with all wisdom. May my world be without Sravakas and Pratyekabuddhas, and may all the assembly be purely Bodhisattvas, immeasurable and boundless, and may no one be able to count them except for the one with all wisdom. May all the Buddhas in the ten directions praise and extol my name after I achieve Anuttara-samyak-sambodhi. May all sentient beings in the immeasurable and boundless asamkhya other Buddha worlds, after hearing my name, cultivate all good roots and wish to be born in my world, and may they surely be born there after they give up their lives, except for those who commit the five rebellious acts, slander the sages, and destroy the true Dharma. May all sentient beings in the immeasurable and boundless asamkhya other Buddha worlds, if they have aroused the mind of Anuttara-samyak-sambodhi, cultivate all Bodhi paths, and wish to be born in my world, when they are about to die, I will appear before them surrounded by the assembly. When they see me, they will immediately gain joy in their hearts because of seeing me, they will be free from all obstacles, and then they will give up their bodies and be born in my world.
。愿我成阿耨多羅三藐三菩提已，諸菩薩摩訶薩所未聞法，欲從我聞者，如其所愿，悉令得聞。愿我成阿耨多羅三藐三菩提已，其餘無量無邊阿僧祇世界，在在處處諸菩薩等，聞我名者，即得不退轉于阿耨多羅三藐三菩提。得第一忍、第二、第三，有愿欲得陀羅尼及諸三昧者，如其所愿，必定得之，乃至成阿耨多羅三藐三菩提無有退失。我滅度后，過諸算數劫已，有無量無邊阿僧祇世界，其中菩薩聞我名字，心得凈信，第一歡喜，悉禮拜我，嘆未曾有：「是佛世尊為菩薩時，已作佛事，久久乃成阿耨多羅三藐三菩提。」彼諸菩薩得最第一信，心歡喜已，必定當得第一初忍、第二、第三。有愿欲得陀羅尼門及諸三昧者，如其所愿，悉皆得之，乃至成阿耨多羅三藐三菩提，無有退失。我成阿耨多羅三藐三菩提已，其餘無量無邊阿僧祇世界，有諸女人，聞我名者，即得第一信心歡喜，發阿耨多羅三藐三菩提心，乃至成佛，終不復受女人之身。愿我滅度已，雖經無量無邊阿僧祇劫，有無量無邊阿僧祇佛剎，其中女人聞我名者，即得第一信心歡喜，發阿耨多羅三藐三菩提心，乃至成佛，終不復受女人之身。世尊！我之所愿，如是佛土，如是眾生。世尊！若世界清凈、眾生如是者，然後乃成阿耨多羅三藐三菩提。』
「善男子！爾時，寶藏如來語轉輪王言：『善哉！善哉！大王！今者所愿甚深，已取凈土，是中眾生其心亦凈
現代漢語譯本：愿我成就無上正等正覺時，所有菩薩摩訶薩未曾聽聞的佛法，若有想從我這裡聽聞的，都能如他們所愿，全部聽聞。愿我成就無上正等正覺時，其餘無量無邊的阿僧祇世界中，所有各處的菩薩們，聽到我的名字，就能在無上正等正覺的道路上永不退轉。他們能獲得第一忍、第二忍、第三忍，若有希望獲得陀羅尼和各種三昧的，都能如他們所愿，必定獲得，直到成就無上正等正覺，永不退失。我滅度之後，經過無數劫后，在無量無邊的阿僧祇世界中，那裡的菩薩聽到我的名字，心中生起清凈的信心，無比歡喜，都會禮拜我，讚歎從未有過：『這位佛世尊在做菩薩時，就已經在做佛的事業，經過很久才成就無上正等正覺。』那些菩薩獲得最殊勝的信心，心中歡喜后，必定能獲得第一初忍、第二忍、第三忍。若有希望獲得陀羅尼門和各種三昧的，都能如他們所愿，全部獲得，直到成就無上正等正覺，永不退失。我成就無上正等正覺后，其餘無量無邊的阿僧祇世界中，如果有女人聽到我的名字，就能生起第一信心和歡喜，發起無上正等正覺之心，直到成佛，永遠不再受女人之身。愿我滅度后，即使經過無量無邊的阿僧祇劫，在無量無邊的阿僧祇佛剎中，那裡的女人聽到我的名字，就能生起第一信心和歡喜，發起無上正等正覺之心，直到成佛，永遠不再受女人之身。世尊！我的願望，是這樣的佛土，是這樣的眾生。世尊！如果世界清凈，眾生如此，然後我才成就無上正等正覺。』 『善男子！』這時，寶藏如來對轉輪王說：『善哉！善哉！大王！你現在的願望非常深遠，已經選擇了清凈的國土，那裡的眾生他們的心也是清凈的。
English version: May I, upon attaining Anuttara-samyak-sambodhi, enable all Bodhisattva-Mahasattvas who have not heard the Dharma to hear it from me, fulfilling their wishes. May I, upon attaining Anuttara-samyak-sambodhi, cause all Bodhisattvas in countless Asankhya worlds to, upon hearing my name, never regress from the path of Anuttara-samyak-sambodhi. May they attain the first, second, and third forbearance, and those who wish to obtain Dharani and various Samadhis, may they obtain them as they wish, without fail, until they attain Anuttara-samyak-sambodhi without regression. After my Parinirvana, after countless kalpas, in countless Asankhya worlds, may the Bodhisattvas there, upon hearing my name, develop pure faith and great joy, and bow to me, praising the unprecedented: 『This Buddha, when he was a Bodhisattva, was already doing the work of a Buddha, and after a long time, attained Anuttara-samyak-sambodhi.』 May those Bodhisattvas attain the most supreme faith, and with joy in their hearts, surely attain the first, second, and third forbearance. Those who wish to obtain the Dharani gates and various Samadhis, may they obtain them as they wish, without fail, until they attain Anuttara-samyak-sambodhi without regression. Upon my attainment of Anuttara-samyak-sambodhi, in countless Asankhya worlds, may women who hear my name develop the first faith and joy, generate the mind of Anuttara-samyak-sambodhi, and until they become Buddhas, never again receive a woman's body. May it be that after my Parinirvana, even after countless Asankhya kalpas, in countless Asankhya Buddha-lands, women who hear my name develop the first faith and joy, generate the mind of Anuttara-samyak-sambodhi, and until they become Buddhas, never again receive a woman's body. World Honored One! My wishes are for such a Buddha-land and such beings. World Honored One! If the world is pure and beings are like this, then I will attain Anuttara-samyak-sambodhi.』 『Good man!』 At that time, the Tathagata Treasure Store said to the Wheel-Turning King: 『Excellent! Excellent! Great King! Your present wishes are very profound, and you have already chosen a pure land, where the minds of the beings are also pure.』
。大王！汝見西方過百千萬億佛土，有世界名尊善無垢，彼界有佛名尊音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在為諸菩薩說于正法。彼界無有聲聞、辟支佛名，亦無有說小乘法者，純一大乘清凈無雜。其中眾生等一化生，亦無女人及其名字。彼佛世界所有功德清凈莊嚴，悉如大王所愿。無量種種莊嚴佛之世界等無差別，悉已攝取無量無邊調伏眾生。今改汝字為無量清凈。』
「爾時，世尊便告無量清凈：『彼尊音王佛，過一中劫當般涅槃。般涅槃已，正法住世滿十中劫。正法滅已，過六十中劫。彼土轉名彌樓光明，當有如來出現於世，號不可思議功德王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，是佛猶如尊音王如來，世界莊嚴，如尊善無垢等無有異。其佛壽命六十中劫。佛滅度已，正法住世六十中劫。正法滅已，過千中劫，是時世界故名尊善無垢，復有佛出號寶光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界所有、壽命多少、正法住世，亦如不可思議功德王佛等無有異。正法滅已，是時世界轉名善堅，復有佛出，號寶尊音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界莊嚴如前無異，佛壽三十五中劫。佛滅度后，正法住世滿七中劫，正法滅已，復有無量無邊諸佛次第出世，所有世界壽命正法悉亦如是。我今皆見如是諸佛始初成道及其滅度，是時世界常住不異無有成敗
『大王！您看西方過百千萬億佛土，有一個世界名為尊善無垢，那個世界有一尊佛，名為尊音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在正在為諸菩薩宣說正法。那個世界沒有聲聞、辟支佛的名號，也沒有宣說小乘佛法的人，純粹是大乘佛法，清凈沒有雜染。其中的眾生都是化生，也沒有女人以及女人的名字。那個佛世界所有的功德清凈莊嚴，都如大王您所愿。無量種種莊嚴的佛之世界等同沒有差別，都已攝取無量無邊調伏的眾生。現在改您的名字為無量清凈。』 『那時，世尊便告訴無量清凈：『那尊音王佛，過一個中劫將要般涅槃。般涅槃后，正法住世滿十個中劫。正法滅后，過六十個中劫。那個國土轉名為彌樓光明，將有一尊如來出現於世，號為不可思議功德王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，這尊佛猶如尊音王如來，世界莊嚴，如尊善無垢等同沒有差異。那尊佛的壽命是六十個中劫。佛滅度后，正法住世六十個中劫。正法滅后，過一千個中劫，這時世界仍然名為尊善無垢，又有一尊佛出現，號為寶光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界所有、壽命長短、正法住世，也如不可思議功德王佛等同沒有差異。正法滅后，這時世界轉名為善堅，又有一尊佛出現，號為寶尊音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界莊嚴如前沒有差異，佛壽三十五個中劫。佛滅度后，正法住世滿七個中劫，正法滅后，又有無量無邊的諸佛次第出世，所有世界壽命正法也都如此。我現在都看見這些佛最初成道以及他們滅度，這時世界常住不異，沒有成敗。』
'Great King! If you look to the west, beyond hundreds of thousands of millions of Buddha lands, there is a world named 'Honorable Good and Immaculate'. In that world, there is a Buddha named 'Honorable Sound King Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Deva-Manushyanam, Buddha, Bhagavan', who is now expounding the Dharma to the Bodhisattvas. In that world, there are no names of Sravakas or Pratyekabuddhas, nor are there any who preach the Hinayana. It is purely the Mahayana, pure and without impurity. The beings there are all born by transformation, and there are no women or the names of women. All the merits and virtues of that Buddha world are pure and adorned, just as you, Great King, wish. The immeasurable and various adorned Buddha worlds are all the same, having already gathered immeasurable and boundless beings to be tamed. Now, your name is changed to 'Immeasurable Purity'.' 'At that time, the World Honored One then told Immeasurable Purity: 'That Honorable Sound King Buddha will enter Parinirvana after one intermediate kalpa. After Parinirvana, the True Dharma will remain in the world for ten intermediate kalpas. After the True Dharma has perished, after sixty intermediate kalpas, that land will be renamed 'Mount Meru Light', and a Tathagata will appear in the world, named 'Inconceivable Merit King Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Deva-Manushyanam, Buddha, Bhagavan'. This Buddha is like the Honorable Sound King Tathagata, and the adornments of the world are the same as 'Honorable Good and Immaculate', without any difference. The lifespan of that Buddha is sixty intermediate kalpas. After the Buddha has entered Nirvana, the True Dharma will remain in the world for sixty intermediate kalpas. After the True Dharma has perished, after one thousand intermediate kalpas, at that time the world will still be named 'Honorable Good and Immaculate', and another Buddha will appear, named 'Precious Light Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Deva-Manushyanam, Buddha, Bhagavan'. The world, lifespan, and the duration of the True Dharma will also be the same as the Inconceivable Merit King Buddha, without any difference. After the True Dharma has perished, at that time the world will be renamed 'Good and Firm', and another Buddha will appear, named 'Precious Honorable Sound King Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Deva-Manushyanam, Buddha, Bhagavan'. The adornments of the world will be the same as before, without any difference. The Buddha's lifespan will be thirty-five intermediate kalpas. After the Buddha has entered Nirvana, the True Dharma will remain in the world for seven intermediate kalpas. After the True Dharma has perished, there will be immeasurable and boundless Buddhas appearing in succession, and the worlds, lifespans, and True Dharma will all be the same. I now see all these Buddhas from their initial attainment of enlightenment to their entering Nirvana. At that time, the world remains constant and unchanging, without any success or failure.'
。大王！如是諸佛悉滅度已，復過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，是時世界轉名安樂，汝於是時當得作佛，號無量壽如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「是時，聖王聞是語已，前白佛言：『世尊！如是等輩，當成佛者，為在何處？』
「佛告大王：『如是菩薩今在此會，其數無量不可稱計，悉從十方余佛世界而來集此，供養於我，聽受妙法。是諸菩薩，已從過去諸佛授阿耨多羅三藐三菩提記，復從現在十方諸佛授阿耨多羅三藐三菩提記，是故先成阿耨多羅三藐三菩提。大王！是諸菩薩，已曾供養無量無邊百千萬億那由他佛，種諸善根，修集智慧。大王！以是之故，是諸菩薩在於汝前，成阿耨多羅三藐三菩提。』
「時轉輪王復白佛言：『世尊！是寶海梵志，乃能勸我及諸眷屬發阿耨多羅三藐三菩提心。是梵志於未來世，為經幾時當成阿耨多羅三藐三菩提？』佛告大王：『是梵志成就大悲故，于未來世師子吼時，汝自知之。』時轉輪王復白佛言：『世尊！若我所愿成就如佛所記者，我今頭面禮佛，當令十方如恒河沙等世界六種震動，其中諸佛亦當為我授阿耨多羅三藐三菩提記。』
「善男子！爾時，無量凈王作是語已，尋于佛前，頭面著地
現代漢語譯本：『大王！當這些佛陀都涅槃之後，再經過一個恒河沙數般的阿僧祇劫，進入第二個恒河沙數般的阿僧祇劫時，那時世界將改名為安樂。您那時將成佛，號為無量壽如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』 『那時，聖王聽了這話，向前對佛說：『世尊！像這樣將要成佛的人，他們都在哪裡呢？』 佛告訴大王：『這些菩薩現在就在這個法會中，他們的數量無量無邊，無法計算，他們都從十方其他佛的世界來到這裡聚集，供養我，聽受微妙的佛法。這些菩薩，已經從過去的諸佛那裡接受了阿耨多羅三藐三菩提的授記，又從現在十方的諸佛那裡接受了阿耨多羅三藐三菩提的授記，所以他們會先成就阿耨多羅三藐三菩提。大王！這些菩薩，已經曾經供養過無量無邊百千萬億那由他的佛，種下了各種善根，修集了智慧。大王！正因為如此，這些菩薩會在您之前成就阿耨多羅三藐三菩提。』 那時，轉輪王又對佛說：『世尊！這位寶海梵志，竟然能夠勸我和我的眷屬發起阿耨多羅三藐三菩提心。這位梵志在未來世，要經過多久才能成就阿耨多羅三藐三菩提呢？』佛告訴大王：『這位梵志成就了大悲心，在未來世師子吼時，您自己就會知道。』那時，轉輪王又對佛說：『世尊！如果我所希望的能夠像佛所預記的那樣成就，我現在就頂禮佛陀，當令十方如恒河沙數般的世界發生六種震動，其中的諸佛也應當為我授阿耨多羅三藐三菩提的記。』 『善男子！那時，無量凈王說了這些話之後，立刻在佛前，頭面觸地。』
English version: 'Great King! After all these Buddhas have passed into Nirvana, and after another as many asamkhya kalpas as there are sands in the Ganges, entering into a second asamkhya kalpa as numerous as the sands of the Ganges, at that time the world will be renamed Anle (Peace and Happiness). At that time, you will become a Buddha, named Amitayus Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Devamanusyanam, Buddha, Bhagavan.' 'At that time, the Holy King, having heard these words, stepped forward and said to the Buddha: 'World Honored One! Where are those who will become Buddhas like this?' The Buddha told the Great King: 'These Bodhisattvas are now in this assembly, their number is immeasurable and uncountable. They have all come from other Buddha worlds in the ten directions to gather here, to make offerings to me, and to listen to the wonderful Dharma. These Bodhisattvas have already received the prediction of Anuttara-samyak-sambodhi from the Buddhas of the past, and have also received the prediction of Anuttara-samyak-sambodhi from the Buddhas of the ten directions in the present. Therefore, they will first achieve Anuttara-samyak-sambodhi. Great King! These Bodhisattvas have already made offerings to countless hundreds of thousands of millions of nayutas of Buddhas, planted various good roots, and cultivated wisdom. Great King! Because of this, these Bodhisattvas will achieve Anuttara-samyak-sambodhi before you.' At that time, the Wheel-Turning King again said to the Buddha: 'World Honored One! This Brahmin Treasure Sea, is actually able to persuade me and my family to generate the mind of Anuttara-samyak-sambodhi. How long will it take for this Brahmin to achieve Anuttara-samyak-sambodhi in the future?' The Buddha told the Great King: 'This Brahmin has achieved great compassion, and in the future, at the time of the lion's roar, you will know it yourself.' At that time, the Wheel-Turning King again said to the Buddha: 'World Honored One! If my wish is fulfilled as the Buddha has predicted, I will now prostrate to the Buddha, and cause the worlds in the ten directions, as numerous as the sands of the Ganges, to shake in six ways, and the Buddhas within them should also give me the prediction of Anuttara-samyak-sambodhi.' 'Good man! At that time, King Immeasurable Purity, having spoken these words, immediately prostrated before the Buddha, with his head touching the ground.'
。爾時，十方如恒河沙等諸佛世界六種震動，是中諸佛即與授記作如是言：『刪提嵐界善持劫中人壽八萬歲，有佛出世號曰寶藏，有轉輪聖王名無量凈，主四天下，三月供養寶藏如來及比丘僧，以是善根故，過一恒河沙等阿僧祇劫已，始入第二恒河沙阿僧祇劫，當得作佛，號無量壽，世界名安樂，常身光照縱廣周匝十方，各如恒河沙等諸佛世界。』
「爾時，寶藏如來即為大王說此偈言：
「『十方世界， 震動大地， 及余山林， 如恒沙等。 汝今可起， 已得授記， 為天人尊， 勝法調御。』
「善男子！爾時，轉輪聖王聞是偈已，心生歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時寶海梵志，復白聖王第一太子言：『善男子！持此寶物，並及先所於三月中供養如來及比丘僧種種珍寶，如是福德和合集聚，迴向阿耨多羅三藐三菩提。』復作是言：『善男子！以此所施，不應求于忉利天王、大梵天王。何以故？今者所有福報之物，皆是無常、無決定相，猶如疾風。是故應當以是佈施所得果報，令心自在，速成阿耨多羅三藐三菩提，度脫無量無邊眾生令入涅槃。』
「是時太子聞是語已，答梵志言：『我今觀于地獄眾生多諸苦惱，人天之中或有垢心，以垢心故，數數墮於三惡道中。』復作是念：『是諸眾生以坐親近惡知識故，退失正法墮大闇處，盡諸善根，攝取種種諸邪見等，以覆其心，行於邪道。世尊！今我以大音聲告諸眾生，我之所有一切善根，盡迴向阿耨多羅三藐三菩提
現代漢語譯本：當時，十方如恒河沙數般的諸佛世界發生了六種震動。這些世界中的諸佛便為他們授記，並說道：『在刪提嵐界善持劫中，人們的壽命為八萬歲，屆時將有一尊佛出世，名為寶藏。有一位轉輪聖王，名為無量凈，統治著四大部洲。他以三個月的時間供養寶藏如來和比丘僧眾。憑藉此善根，經過一恒河沙數般的阿僧祇劫后，進入第二個恒河沙數阿僧祇劫時，他將成佛，佛號為無量壽，世界名為安樂。他的常身光芒將照耀縱橫周匝十方，每個方向都如同恒河沙數般的諸佛世界。』 當時，寶藏如來為大王說了這首偈語： 『十方世界，大地震動，以及其餘山林，都如恒河沙數般震動。你現在可以起身了，你已經得到了授記，將成為天人所尊崇的，以殊勝佛法調御眾生的聖者。』 善男子！當時，轉輪聖王聽了這首偈語后，心中歡喜，立即起身合掌，向前禮拜佛足，然後離佛不遠，再次坐下聽法。 善男子！當時，寶海梵志又對聖王的第一太子說：『善男子！拿著這些寶物，以及先前三個月供養如來和比丘僧眾的各種珍寶，將這些福德和合聚集起來，迴向于阿耨多羅三藐三菩提。』他又說道：『善男子！用這些佈施，不應該求得忉利天王、大梵天王的果報。為什麼呢？因為現在所有的福報之物，都是無常的，沒有決定不變的相狀，就像疾風一樣。所以，應當用這些佈施所得的果報，使心自在，迅速成就阿耨多羅三藐三菩提，度脫無量無邊的眾生，讓他們進入涅槃。』 當時，太子聽了這些話后，回答梵志說：『我現在看到地獄中的眾生遭受諸多苦惱，人天之中也有心懷垢染的，因為心懷垢染，所以常常墮入三惡道中。』他又想到：『這些眾生因為親近惡知識的緣故，退失了正法，墮入黑暗之處，耗盡了所有的善根，攝取了各種邪見，以此矇蔽他們的心，行走在邪道上。世尊！現在我以大音聲告訴所有眾生，我所擁有的一切善根，都回向于阿耨多羅三藐三菩提。』
English version: At that time, the ten directions of Buddha worlds, as numerous as the sands of the Ganges, experienced six kinds of earthquakes. The Buddhas in those worlds then gave predictions, saying: 'In the Shanti-Lanka world, during the Good-Holding Kalpa, people's lifespans will be eighty thousand years. At that time, a Buddha will appear named Treasure Store. There will be a Wheel-Turning Sage King named Immeasurable Purity, who will rule the four continents. He will offer alms to the Treasure Store Tathagata and the monastic community for three months. Because of this good root, after passing through as many asamkhya kalpas as the sands of the Ganges, and entering the second asamkhya kalpa of the Ganges sands, he will become a Buddha named Immeasurable Life, whose world will be called Bliss. His constant body light will illuminate the ten directions, each direction as numerous as the sands of the Ganges of Buddha worlds.' At that time, the Treasure Store Tathagata spoke this verse to the great king: 'The ten directions of the world, the earth shakes, and the remaining mountains and forests, all shake like the sands of the Ganges. You can now rise, you have received the prediction, to be honored by gods and humans, a victor who tames beings with the supreme Dharma.' Good man! At that time, the Wheel-Turning Sage King, upon hearing this verse, felt joy in his heart, immediately rose, joined his palms, bowed before the Buddha's feet, and then sat down not far from the Buddha to listen to the Dharma again. Good man! At that time, the Brahmin Treasure Sea again said to the first prince of the Sage King: 'Good man! Take these treasures, as well as the various jewels that were offered to the Tathagata and the monastic community during the previous three months, and gather these merits together, dedicating them to Anuttara-samyak-sambodhi.' He further said: 'Good man! With these offerings, you should not seek the rewards of the King of the Trayastrimsha Heaven or the Great Brahma King. Why? Because all the things of merit now are impermanent, without a fixed form, like a swift wind. Therefore, you should use the fruits of these offerings to make your mind free, quickly achieve Anuttara-samyak-sambodhi, and liberate countless beings, leading them into Nirvana.' At that time, the prince, upon hearing these words, replied to the Brahmin: 'I now see that the beings in hell suffer many afflictions, and among humans and gods, there are those with defiled minds. Because of these defiled minds, they frequently fall into the three evil paths.' He further thought: 'These beings, because of associating with evil teachers, have lost the true Dharma, fallen into darkness, exhausted all their good roots, and embraced various wrong views, which cover their minds, and they walk on the wrong path. World Honored One! Now I proclaim with a loud voice to all beings that all the good roots I possess, I dedicate to Anuttara-samyak-sambodhi.'
。愿我行菩薩道時，若有眾生受諸苦惱、恐怖等事，退失正法，墮大闇處，憂愁孤窮、無有救護、無依無舍，若能念我、稱我名字，若其為我天耳所聞、天眼所見，是眾生等，若不得免斯苦惱者，我終不成阿耨多羅三藐三菩提。』復白佛言：『世尊！我今復當爲眾生故，發上勝愿。世尊！我今若能逮得己利者，愿令轉輪聖王，過第一恒沙等阿僧祇劫已，始入第二恒沙等阿僧祇劫，是時世界名曰安樂，大王成佛號無量壽，世界莊嚴眾生清凈，作正法王，是佛世尊于無量劫作佛事已，所作已辦，入無餘涅槃，乃至正法住時，我于其中修菩薩道，即於是時能作佛事；是佛正法于初夜滅，即其後夜，成阿耨多羅三藐三菩提。』復白佛言：『惟愿世尊為我授記，今我一心請於十方如恒河沙等現在諸佛，惟愿各各為我授記。』
「善男子！爾時，寶藏佛尋為授記：『善男子！汝觀天人及三惡道一切眾生，生大悲心，欲斷眾生諸苦惱故，欲斷眾生諸煩惱故，欲令眾生住安樂故。善男子！今當字汝為觀世音。善男子！汝行菩薩道時，已有百千無量億那由他眾生得離苦惱，汝為菩薩時，已能大作佛事。善男子！無量壽佛般涅槃已，第二恒河沙等阿僧祇劫後分，初夜分中，正法滅盡，夜後分中，彼土轉名一切珍寶所成就世界，所有種種莊嚴無量無邊，安樂世界所不及也
現代漢語譯本：'愿我行菩薩道時，如果有眾生遭受各種痛苦、恐懼等事，以致退失正法，墮入黑暗之處，憂愁孤獨、無依無靠，如果他們能唸誦我的名字，或者我的天耳聽到、天眼看到，這些眾生如果不能免除這些苦惱，我終究不成無上正等正覺。'又對佛說：'世尊！我現在還要爲了眾生，發更殊勝的愿。世尊！我現在如果能獲得自身的利益，愿能讓轉輪聖王，經過第一恒河沙數等阿僧祇劫后，才進入第二恒河沙數等阿僧祇劫，那時世界名為安樂，大王成佛號無量壽，世界莊嚴，眾生清凈，成為正法之王。這位佛世尊在無量劫中做完佛事，所作已辦，進入無餘涅槃，乃至正法住世之時，我于其中修菩薩道，就在那時能做佛事；這位佛的正法在初夜滅盡，就在後夜，我成就無上正等正覺。'又對佛說：'惟愿世尊為我授記，現在我一心祈請十方如恒河沙數般現在諸佛，惟愿各位為我授記。' '善男子！'當時，寶藏佛隨即為他授記：'善男子！你觀察天人及三惡道一切眾生，生起大悲心，想要斷除眾生的一切苦惱，想要斷除眾生的一切煩惱，想要讓眾生安住于安樂之中。善男子！現在應當稱你為觀世音。善男子！你行菩薩道時，已經有百千無量億那由他的眾生得以脫離苦惱，你為菩薩時，已經能夠大作佛事。善男子！無量壽佛般涅槃后，在第二恒河沙數等阿僧祇劫的後半部分，初夜時分，正法滅盡，在後夜時分，那個國土轉名為一切珍寶所成就的世界，所有種種莊嚴無量無邊，安樂世界都比不上。'
English version: 'May it be that when I practice the Bodhisattva path, if there are sentient beings suffering from various pains, fears, and other such things, causing them to lose the true Dharma, fall into dark places, be sorrowful, lonely, without refuge or protection, if they can remember me and call my name, or if my heavenly ear hears and my heavenly eye sees them, if these sentient beings cannot be freed from these sufferings, I shall not attain Anuttara-samyak-sambodhi.' He further said to the Buddha, 'World Honored One! Now I shall, for the sake of sentient beings, make even more supreme vows. World Honored One! If I can now attain my own benefit, I wish that the Holy King who turns the wheel, after passing through the first Ganges sand-like asamkhya kalpas, would then enter the second Ganges sand-like asamkhya kalpas. At that time, the world will be called Anle (Peace and Happiness), the great king will become a Buddha named Amitayus (Immeasurable Life), the world will be adorned, sentient beings will be pure, and he will become the king of the true Dharma. This Buddha, the World Honored One, having completed his Buddha work over countless kalpas, having done what needed to be done, will enter Parinirvana without remainder. Even when the true Dharma remains, I will practice the Bodhisattva path within it, and at that time, I will be able to do the work of a Buddha. When this Buddha's true Dharma is extinguished in the first watch of the night, in the latter watch of the night, I will attain Anuttara-samyak-sambodhi.' He further said to the Buddha, 'I wish that the World Honored One would bestow a prophecy upon me. Now, with one mind, I request the Buddhas of the ten directions, as numerous as the sands of the Ganges, who are present, that each of them bestow a prophecy upon me.' 'Good man!' At that time, Buddha Ratnagarbha immediately bestowed a prophecy upon him: 'Good man! You observe all sentient beings in the heavens, among humans, and in the three evil realms, and you give rise to great compassion, wishing to cut off all the sufferings of sentient beings, wishing to cut off all the afflictions of sentient beings, wishing to allow sentient beings to dwell in peace and happiness. Good man! Now you shall be named Avalokiteshvara (The One Who Observes the Sounds of the World). Good man! When you practice the Bodhisattva path, there will already be hundreds of thousands of countless billions of nayutas of sentient beings who will be freed from suffering. When you are a Bodhisattva, you will already be able to do great Buddha work. Good man! After Buddha Amitayus enters Parinirvana, in the latter half of the second Ganges sand-like asamkhya kalpa, in the first watch of the night, the true Dharma will be extinguished. In the latter watch of the night, that land will be transformed into a world made of all kinds of precious jewels, and all its various adornments will be immeasurable and boundless, surpassing even the world of Peace and Happiness.'
。善男子！汝於後夜種種莊嚴，在菩提樹下坐金剛座，於一念中間成阿耨多羅三藐三菩提，號遍出一切光明功德山王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其佛壽命九十六億那由他百千劫，般涅槃已，正法住世六十三億劫。』
「爾時，觀世音前白佛言：『若我所愿得成就者，我今頭面敬禮佛時，當令十方如恒河沙等諸世界中現在諸佛，亦復各各為我授記，亦令十方如恒河沙等世界大地及諸山河六種震動，出種種音樂，一切眾生心得離欲。』善男子！爾時，觀世音菩薩尋禮寶藏如來，頭面著地。爾時，十方如恒河沙等世界，六種震動，一切山林悉出種種無量音樂，眾生聞已，即得離欲。其中諸佛皆與授記作如是言：『散提嵐界善持劫中，人壽八萬歲，時有佛出世，號曰寶藏，有轉輪聖王名無量凈，主四天下，其王太子名觀世音。三月供養寶藏如來及比丘僧，以是善根故，于第二恒河沙等阿僧祇劫後分之中，當得作佛，號遍出一切光明功德山王如來，世界名曰一切珍寶所成就也。』
「爾時，寶藏如來為觀世音而說偈言：
「『大悲功德， 今應還起， 地六種動， 及諸佛界。 十方諸佛， 已授汝記， 當成為佛， 故應歡喜。』
「善男子！爾時，太子觀世音聞是偈已，心生歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時，寶海梵志，復白第二王子尼摩言：『善男子！汝今所作福德清凈之業，為一切眾生得一切智故，應迴向阿耨多羅三藐三菩提
『善男子！你將在後半夜進行各種莊嚴的佈置，在菩提樹下坐上金剛座，在一念之間成就阿耨多羅三藐三菩提，號為遍出一切光明功德山王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那位佛的壽命有九十六億那由他百千劫，涅槃之後，正法住世六十三億劫。』 『那時，觀世音菩薩向前稟告佛說：『如果我的願望能夠實現，我今天頭面敬禮佛的時候，應當讓十方如恒河沙數般的世界中現在的諸佛，也各自為我授記，也讓十方如恒河沙數般的世界大地以及山河發生六種震動，發出各種音樂，使一切眾生內心得以遠離慾望。』善男子！那時，觀世音菩薩隨即禮拜寶藏如來，頭面著地。那時，十方如恒河沙數般的世界，發生六種震動，一切山林都發出各種無量的音樂，眾生聽到后，立即得以遠離慾望。其中的諸佛都為他授記，這樣說道：『在散提嵐界善持劫中，人們的壽命是八萬歲時，有一位佛出世，號為寶藏，有一位轉輪聖王名叫無量凈，統治四天下，他的太子名叫觀世音。他用三個月的時間供養寶藏如來以及比丘僧，因為這個善根，在第二個恒河沙數般的阿僧祇劫之後，將成佛，號為遍出一切光明功德山王如來，世界名為一切珍寶所成就。』 『那時，寶藏如來為觀世音菩薩說了偈語： 『大悲功德， 現在應當興起， 大地六種震動， 以及諸佛世界。 十方諸佛， 已經為你授記， 你將成為佛， 所以應當歡喜。』 『善男子！那時，太子觀世音聽到這偈語后，心中生起歡喜，立即起身合掌，向前禮拜佛足，離開佛不遠，又坐下聽法。 『善男子！那時，寶海梵志，又對第二王子尼摩說：『善男子！你現在所做的清凈福德之業，是爲了讓一切眾生得到一切智慧，應當迴向阿耨多羅三藐三菩提。』
'Good man! In the latter part of the night, you will make various adornments, sit on the diamond seat under the Bodhi tree, and in a single thought, attain Anuttara-samyak-sambodhi, and be named the Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, the King of the Mountain of Merits of Light Shining Everywhere. That Buddha's lifespan will be ninety-six billion nayutas of hundreds of thousands of kalpas, and after his Parinirvana, the Dharma will remain in the world for sixty-three billion kalpas.' 'At that time, Avalokiteshvara addressed the Buddha, saying: 'If my wish is to be fulfilled, when I bow my head to the Buddha today, may all the Buddhas in the ten directions, as numerous as the sands of the Ganges, each give me a prediction, and may the earth and mountains and rivers in the ten directions, as numerous as the sands of the Ganges, shake in six ways, emit various kinds of music, and cause all sentient beings to be free from desire.' Good man! At that time, Bodhisattva Avalokiteshvara immediately bowed to the Tathagata Ratnagarbha, his head touching the ground. At that time, the worlds in the ten directions, as numerous as the sands of the Ganges, shook in six ways, and all the forests emitted various kinds of immeasurable music. Upon hearing this, sentient beings immediately became free from desire. All the Buddhas among them gave him a prediction, saying: 'In the Good Sustaining Kalpa of the Santi-ram Realm, when people's lifespan is eighty thousand years, a Buddha will appear in the world, named Ratnagarbha. There will be a Chakravartin king named Ananta-shuddha, who will rule the four continents, and his crown prince will be named Avalokiteshvara. He will make offerings to the Tathagata Ratnagarbha and the Sangha of Bhikshus for three months. Because of this good root, in the latter part of the second asamkhyeya kalpa as numerous as the sands of the Ganges, he will become a Buddha, named the Tathagata, the King of the Mountain of Merits of Light Shining Everywhere, and his world will be named Accomplished by All Precious Treasures.' 'At that time, the Tathagata Ratnagarbha spoke a verse for Avalokiteshvara: 'The merits of great compassion, now should arise, The earth shakes in six ways, and the Buddha realms. The Buddhas of the ten directions, have already given you a prediction, You will become a Buddha, therefore you should rejoice.' 'Good man! At that time, Prince Avalokiteshvara, upon hearing this verse, felt joy in his heart, immediately rose, joined his palms, bowed before the Buddha's feet, and sat down not far from the Buddha to listen to the Dharma again. 'Good man! At that time, the Brahmin Ratnasagara, again said to the second prince, Nima: 'Good man! The pure meritorious deeds you are now performing are for the sake of all sentient beings attaining all wisdom, and should be dedicated to Anuttara-samyak-sambodhi.'
。』善男子！爾時，王子在佛前坐，叉手白佛言：『世尊！如我先於三月之中，供養如來及比丘僧，並我所有身口意業清凈之行，如此福德，我今盡以迴向阿耨多羅三藐三菩提。不願不凈穢惡世界，令我國土及菩提樹，如觀世音所有世界種種莊嚴寶菩提樹，及成阿耨多羅三藐三菩提。復愿遍出功德光明佛始初成道，我當先請轉於法輪，隨其說法所經時節，于其中間行菩薩道。是佛涅槃后，正法滅已，我于其後次第成於阿耨多羅三藐三菩提。我成佛時，所作佛事，世界所有種種莊嚴，般涅槃后正法住世，如是等事悉如彼佛等無有異。』
「爾時，佛告第二王子：『善男子！汝今所愿最大世界，汝于來世當得如是大世界處，如汝所愿。善男子！汝于來世當於如是最大世界成阿耨多羅三藐三菩提，號曰善住珍寶山王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。善男子！由汝愿取大世界故，因字汝為得大勢。』爾時，得大勢前白佛言：『世尊！若我所愿成就得己利者，我今敬禮于佛，當令十方如恒河沙等諸佛世界六種震動，雨須曼那華，其中現在諸佛各授我記。』
「善男子！爾時，得大勢在於佛前，頭面著地，尋時十方如恒河沙等世界六種震動，天雨須曼那華，其中現在諸佛世尊各與授記。
「爾時，寶藏如來為得大勢而說偈言：
「『堅力功德， 今可還起， 大地震動， 雨須曼華， 十方諸佛， 已授汝記， 當來得成， 人天梵尊
『善男子！』那時，王子在佛前坐著，合掌對佛說：『世尊！就像我先前在三個月里，供養如來和比丘僧，以及我所有身口意清凈的行為，這些福德，我現在全部迴向于阿耨多羅三藐三菩提。我不希望不凈污穢的世界，希望我的國土和菩提樹，像觀世音菩薩的世界那樣，有種種莊嚴的寶菩提樹，併成就阿耨多羅三藐三菩提。我還希望遍出功德光明佛最初成道時，我先請他轉法輪，在他說法的時間裡，我修行菩薩道。在那佛涅槃后，正法滅盡后，我隨後次第成就阿耨多羅三藐三菩提。我成佛時，所作的佛事，世界所有的種種莊嚴，涅槃后正法住世，這些事情都和那佛一樣，沒有差別。』 『那時，佛告訴第二位王子：『善男子！你現在所希望的是最大的世界，你將來會得到這樣大的世界，如你所愿。善男子！你將來會在這樣最大的世界成就阿耨多羅三藐三菩提，號為善住珍寶山王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。善男子！因為你希望得到大世界，所以給你起名叫得大勢。』那時，得大勢向前對佛說：『世尊！如果我的願望能夠成就，得到利益，我現在恭敬禮拜佛，應當讓十方如恒河沙數一樣的諸佛世界發生六種震動，降下須曼那花，其中現在的諸佛都給我授記。』 『善男子！』那時，得大勢在佛前，頭面觸地，立刻十方如恒河沙數一樣的世界發生六種震動，天上降下須曼那花，其中現在的諸佛世尊都給他授記。 『那時，寶藏如來為得大勢說了偈語：』 『堅固的功德，現在可以起來，大地震動，降下須曼那花，十方諸佛，已經給你授記，將來會成就，人天梵尊。』
'Good man!' At that time, the prince sat before the Buddha, folded his hands and said to the Buddha: 'World Honored One! Just as I previously, for three months, made offerings to the Tathagata and the Sangha of monks, and all my pure actions of body, speech, and mind, I now dedicate all these merits to Anuttara-samyak-sambodhi. I do not desire an impure and defiled world, but I wish that my land and Bodhi tree, like the world of Avalokiteshvara, would have all kinds of adorned precious Bodhi trees, and that I would attain Anuttara-samyak-sambodhi. I also wish that when the Buddha of Universal Merit and Light first attains enlightenment, I will first request him to turn the Dharma wheel, and during the time he teaches the Dharma, I will practice the Bodhisattva path. After that Buddha enters Nirvana and the true Dharma has perished, I will then successively attain Anuttara-samyak-sambodhi. When I become a Buddha, the Buddha activities I perform, all the various adornments of the world, and the duration of the true Dharma after Nirvana, all these things will be the same as that Buddha, without any difference.' 'At that time, the Buddha told the second prince: 'Good man! What you now wish for is the greatest world, and in the future you will obtain such a great world, as you wish. Good man! In the future, you will attain Anuttara-samyak-sambodhi in such a greatest world, and you will be called the Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, named Good Abiding Precious Mountain King. Good man! Because you wish to obtain a great world, you are therefore named Great Strength.' At that time, Great Strength stepped forward and said to the Buddha: 'World Honored One! If my wish can be fulfilled and bring benefit, I now respectfully bow to the Buddha, and may the ten directions, like the sands of the Ganges, all the Buddha worlds shake in six ways, and may Sumanas flowers rain down, and may all the Buddhas present in them give me a prophecy.' 'Good man!' At that time, Great Strength, before the Buddha, touched his head to the ground, and immediately the ten directions, like the sands of the Ganges, all the worlds shook in six ways, and Sumanas flowers rained down from the sky, and all the World Honored Buddhas present in them gave him a prophecy. 'At that time, the Tathagata Precious Treasury spoke a verse for Great Strength, saying:' 'Firm merit and virtue, now you may rise, the great earth shakes, Sumanas flowers rain down, the Buddhas of the ten directions, have already given you a prophecy, in the future you will attain, the honored one of humans, gods, and Brahma.'
。』
「善男子！爾時，得大勢聞是偈已，心生歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時寶海梵志，復白第三王子王眾言：『善男子！今汝所作福德之聚清凈之業，應為一切眾生得一切智故，迴向阿耨多羅三藐三菩提。』善男子！爾時，第三王子在佛前坐，叉手白佛言：『世尊！如我先於三月之中，供養如來及比丘僧，並我所有身口意業清凈之行，如是福德，今我盡以迴向阿耨多羅三藐三菩提。我今所愿，不能於是不凈世界成阿耨多羅三藐三菩提，亦復不願速成阿耨多羅三藐三菩提。我行菩薩道時，愿令我所化十方無量無邊諸佛世界所有眾生，發阿耨多羅三藐三菩提心，安止於阿耨多羅三藐三菩提心，勸化安止於六波羅蜜者，愿令先我悉於十方一一方面，如恒河沙佛剎微塵數等諸佛世界成佛說法，令我爾時以清凈天眼悉遍見之。愿我為菩薩時，能作如是無量佛事，我于來世行菩薩道無有齊限，我所教化諸眾生等，令其心凈猶如梵天，如是眾生生我界者，爾乃當成阿耨多羅三藐三菩提，以是等清凈莊嚴佛剎。愿令三千大千世界恒河沙等十方佛土，為一佛剎，周匝世界有大寶墻七寶填廁，其墻高大至無色界，真紺琉璃以為其地，無諸塵土石沙穢惡荊蕀之屬，又無惡觸，亦無女人及其名字，一切眾生皆悉化生，不食揣食等，以法喜三昧為食，無有聲聞、辟支佛乘，純諸菩薩，離於貪慾瞋恚愚癡，皆修梵行、悉滿其國。當其生已，鬚髮自落，服三法衣，即于生已，便欲得食，尋有寶器，在右手中，自然而有上妙百味具足在缽
現代漢語譯本 『善男子！』當時，得大勢菩薩聽了這首偈語后，心中非常歡喜，立刻起身合掌，走到佛前禮拜佛足，然後離開佛不遠的地方，再次坐下聽法。 『善男子！』當時，寶海梵志又對第三王子王眾說：『善男子！你現在所做的這些福德積累的清凈善業，應當爲了讓一切眾生都能獲得一切智慧，而回向于無上正等正覺。』『善男子！』當時，第三王子在佛前坐著，合掌對佛說：『世尊！我先前在三個月之中，供養如來和比丘僧，以及我所有身口意業的清凈行為，這些福德，我現在全部迴向于無上正等正覺。我現在的願望，不是在這個不清凈的世界成就無上正等正覺，也不希望很快就成就無上正等正覺。我修行菩薩道時，希望我所教化的十方無量無邊諸佛世界的所有眾生，都能發起無上正等正覺之心，安住于無上正等正覺之心，勸導他們安住於六波羅蜜，希望他們先我一步，在十方每一個方向，如恒河沙數佛剎微塵數那樣多的諸佛世界成佛說法，讓我那時用清凈的天眼全部看到。希望我做菩薩時，能做這樣無量的佛事，我未來世修行菩薩道沒有期限，我所教化的眾生，讓他們心凈如梵天，這樣的眾生生到我的世界，那時我才成就無上正等正覺，用這些清凈來莊嚴佛剎。希望三千大千世界恒河沙數那樣多的十方佛土，成為一個佛剎，這個世界周圍有高大的寶墻，用七寶裝飾，墻高大到沒有邊際，地面是真正的紺琉璃，沒有塵土、石頭、沙子、污穢、荊棘之類的東西，也沒有不好的觸感，也沒有女人和女人的名字，一切眾生都是化生，不吃食物，以法喜三昧為食，沒有聲聞、辟支佛乘，只有菩薩，遠離貪慾、嗔恚、愚癡，都修梵行，充滿整個國家。當他們出生后，頭髮自然脫落，穿上三法衣，剛出生就想要食物，馬上就有寶器出現在右手中，自然有上好的百味食物在缽中。』
English version 『Good man!』 At that time, Mahasthamaprapta Bodhisattva, having heard this verse, felt great joy in his heart. He immediately rose, joined his palms, went before the Buddha to bow at his feet, and then, not far from the Buddha, sat down again to listen to the Dharma. 『Good man!』 At that time, the Brahmin Treasure Ocean again said to the third prince, Wang Zhong: 『Good man! The pure deeds of merit that you have now accumulated should be dedicated to the attainment of Anuttara-samyak-sambodhi for the sake of all sentient beings, so that they may attain all wisdom.』 『Good man!』 At that time, the third prince, sitting before the Buddha, joined his palms and said to the Buddha: 『World Honored One! The merit I have accumulated from offering to the Tathagata and the Sangha of monks for three months, as well as the pure actions of my body, speech, and mind, I now dedicate entirely to Anuttara-samyak-sambodhi. My present wish is not to attain Anuttara-samyak-sambodhi in this impure world, nor do I wish to attain Anuttara-samyak-sambodhi quickly. When I practice the Bodhisattva path, I wish that all sentient beings in the immeasurable and boundless Buddha worlds of the ten directions, whom I have converted, will generate the mind of Anuttara-samyak-sambodhi, abide in the mind of Anuttara-samyak-sambodhi, and be encouraged to abide in the Six Paramitas. I wish that they will all, before me, in each of the ten directions, in Buddha worlds as numerous as the dust particles of the Ganges River, attain Buddhahood and preach the Dharma, so that I may see them all with my pure heavenly eye. I wish that when I am a Bodhisattva, I can perform such immeasurable Buddha deeds. My practice of the Bodhisattva path in the future will have no limit. The sentient beings I convert, may their minds be as pure as Brahma. When such beings are born in my world, then I will attain Anuttara-samyak-sambodhi, using this purity to adorn my Buddha land. I wish that the ten directions of Buddha lands, as numerous as the sands of the Ganges River in the three thousand great thousand worlds, will become one Buddha land. This world will be surrounded by a great treasure wall, adorned with seven treasures. The wall will be so high that it has no limit. The ground will be made of true lapis lazuli, without dust, stones, sand, filth, thorns, or anything of that sort. There will be no unpleasant sensations, nor will there be women or the names of women. All sentient beings will be born by transformation, not eating physical food, but taking the joy of Dharma Samadhi as food. There will be no Sravakas or Pratyekabuddhas, only Bodhisattvas, free from greed, hatred, and ignorance. They will all practice pure conduct, filling the entire country. When they are born, their hair will naturally fall off, and they will wear the three Dharma robes. Immediately after birth, they will desire food, and a treasure bowl will appear in their right hand, naturally filled with the best hundred flavors of food.』
。時諸菩薩作是思惟：「我等不應啖是揣食，我今當持至於十方，供養諸佛及聲聞眾，並貧窮者；有諸餓鬼，受飢渴苦其身熾然，當至其所，而給足之；我等自應修行法喜三昧之食。」作是念已，得菩薩三昧，其三昧名不可思議行。得是三昧已，即得無閡神力，到于無量無邊世界現在佛所，供養諸佛及比丘僧，給施貧窮，下至餓鬼，作是施已，因為說法，尋于食時，周旋往返，還歸本土；衣服珍寶及所須物，供養諸佛，下至餓鬼，亦復如是，然後自用。愿令我世界無有八難不善苦惱，亦無受戒、毀戒、懺悔及其名字。愿我世界，常有無量種種珍寶以為廁填，珍寶衣樹十方世界，所未曾有，未曾見聞，乃至億歲說其名字猶不能盡。愿我世界諸菩薩等，欲見金色隨意得見，欲見銀色亦隨意見，當見銀時不失金相，當見金時不失銀相，頗梨、琉璃、車𤦲、馬瑙及赤真珠，種種珍寶隨意得見，亦復如是；欲見阿竭琉香、多伽琉香、多摩羅跋栴檀沉水、及赤栴檀、牛頭栴檀，欲見純栴檀者，隨意得見，欲見沉水者，亦隨意見，當見沉水不失栴檀，當見栴檀不失沉水，余亦如是，種種所愿皆得成就。愿我世界無有日月，諸菩薩等有大光明，如本所求自然而出，乃至能照百千萬億那由他世界，以光明故無有晝夜，眾華開敷即知晝分，眾華合時便知夜分，世界調適無有寒熱及老病死。若有一生菩薩，于余方成阿耨多羅三藐三菩提者，即以此身處於他方兜術天宮命終作佛。若我成阿耨多羅三藐三菩提已，不于其界取般涅槃，若般涅槃時處在虛空
現代漢語譯本 當時，諸位菩薩這樣思量：『我們不應該吃這些食物，我們現在應當把它們帶到十方世界，供養諸佛和聲聞僧眾，以及貧窮的人；還有那些飢餓的鬼魂，遭受飢渴的痛苦，身體像火一樣燃燒，我們應當到他們那裡，給他們充足的食物；我們自己應當修行法喜三昧的食物。』這樣想之後，他們獲得了菩薩三昧，這個三昧的名字叫做不可思議行。獲得這個三昧后，他們立即獲得了無礙的神力，到達了無量無邊的世界，在現在的佛陀面前，供養諸佛和比丘僧，佈施給貧窮的人，甚至給餓鬼，做了這些佈施之後，就為他們說法，在吃飯的時候，他們往返周旋，回到自己的地方；衣服珍寶以及所需的物品，供養諸佛，甚至給餓鬼，也是這樣，然後自己才用。愿我的世界沒有八難和不善的苦惱，也沒有受戒、毀戒、懺悔以及這些名字。愿我的世界，常常有無量種種珍寶用來裝飾，珍寶衣樹是十方世界從未有過的，從未見過聽過的，甚至用億萬年來說它的名字也說不完。愿我的世界諸位菩薩，想看金色就能看到金色，想看銀色也能看到銀色，看到銀色時不會失去金色的形象，看到金色時不會失去銀色的形象，水晶、琉璃、硨磲、瑪瑙以及赤真珠，各種珍寶想看就能看到，也是這樣；想看阿竭琉香、多伽琉香、多摩羅跋栴檀沉水，以及赤栴檀、牛頭栴檀，想看純栴檀的，就能看到純栴檀，想看沉水的，也能看到沉水，看到沉水時不會失去栴檀的形象，看到栴檀時不會失去沉水的形象，其餘的也是這樣，各種願望都能實現。愿我的世界沒有日月，諸位菩薩有大光明，像他們原本所求的那樣自然發出，甚至能照耀百千萬億那由他的世界，因為有光明所以沒有白天黑夜，眾花開放就知道是白天，眾花合攏就知道是夜晚，世界和諧沒有寒冷炎熱以及衰老病死。如果有一生補處菩薩，在其他地方成就阿耨多羅三藐三菩提，就用這個身體在其他地方的兜率天宮命終成佛。如果我成就阿耨多羅三藐三菩提后，不在我的世界取般涅槃，如果般涅槃時，就處在虛空之中。
English version At that time, the Bodhisattvas thought, 'We should not eat this food. We should now take it to the ten directions, to offer to all the Buddhas and the Sangha of Sravakas, as well as to the poor; and to those hungry ghosts who suffer from hunger and thirst, their bodies burning like fire, we should go to them and give them enough food; we ourselves should practice the food of the Samadhi of Dharma Joy.' Having thought this, they attained the Bodhisattva Samadhi, the name of which is Inconceivable Practice. Having attained this Samadhi, they immediately obtained unobstructed divine power, reaching countless worlds, in the presence of the current Buddhas, offering to all the Buddhas and the Bhikshu Sangha, giving to the poor, even to the hungry ghosts. After making these offerings, they then preached the Dharma to them. During mealtime, they traveled back and forth, returning to their own lands; clothing, treasures, and necessary items were offered to the Buddhas, even to the hungry ghosts, in the same way, and then they used them themselves. May my world be free from the eight difficulties and unwholesome sufferings, and may there be no such things as taking precepts, breaking precepts, repentance, or even the names of these things. May my world always be filled with countless kinds of treasures for decoration, and may the treasure-adorned trees be something that has never existed in the ten directions, never seen or heard of, so that even if one were to speak of their names for billions of years, one would not be able to finish. May the Bodhisattvas in my world, if they wish to see gold, be able to see gold, and if they wish to see silver, be able to see silver. When seeing silver, they will not lose the appearance of gold, and when seeing gold, they will not lose the appearance of silver. Crystal, lapis lazuli, tridacna, agate, and red pearls, all kinds of treasures, they can see them as they wish, and it is the same with other things. If they wish to see Agaru incense, Tagara incense, Tamalapatra sandalwood, aloeswood, red sandalwood, or ox-head sandalwood, if they wish to see pure sandalwood, they can see pure sandalwood, and if they wish to see aloeswood, they can see aloeswood. When seeing aloeswood, they will not lose the appearance of sandalwood, and when seeing sandalwood, they will not lose the appearance of aloeswood. The rest is the same, and all wishes will be fulfilled. May my world be without sun and moon, and may the Bodhisattvas have great light, which will naturally emanate as they originally wished, even illuminating hundreds of millions of nayutas of worlds. Because of the light, there will be no day or night. When the flowers bloom, they will know it is daytime, and when the flowers close, they will know it is nighttime. The world will be harmonious, without cold or heat, and without old age, sickness, or death. If a Bodhisattva who is in his last life before Buddhahood attains Anuttara-samyak-sambodhi in another place, he will use this body to pass away in the Tushita Heaven of another place and become a Buddha. If I attain Anuttara-samyak-sambodhi, I will not take Parinirvana in my own world. If I take Parinirvana, I will be in the void.
。諸菩薩等所欲得者自然而有，其世界邊周匝常有百千億那由他自然音樂，此音樂中不出欲想之聲，常出六波羅蜜聲、佛聲、法聲、比丘僧聲、菩薩藏聲、甚深義聲，而諸菩薩于諸音聲隨其所解。
「『世尊！我行菩薩道時，如我所見百千億那由他阿僧祇諸佛世界種種莊嚴、種種瓔珞、種種相貌、種種住處、種種所愿，令我世界悉皆成就如是等事所有莊嚴，惟除聲聞、辟支佛等，亦復無有五濁之世、三惡道等、須彌諸山、大小鐵圍、土沙、礫石、大海、林木，純有寶樹，過天所有更無餘華，惟有天上曼陀羅華、摩訶曼陀羅華，無諸臭穢，純有妙香，遍滿其國。諸菩薩等皆是一生，無有一人生於余處，惟除他方當成佛者，處兜術天命終成阿耨多羅三藐三菩提。
「『世尊！我行菩薩道時，無有齊限，要當成是微妙果報清凈佛土，一生菩薩充滿其中，是諸菩薩無有一人非我所教，初發阿耨多羅三藐三菩提心，安止六波羅蜜者，如是菩薩，皆是我初教發心，安止六波羅蜜，此散提嵐界，若入我界一切苦惱皆悉休息
現代漢語譯本：諸位菩薩想要的東西自然而然就會出現。他們的世界周圍總是環繞著成百上千億那由他的自然音樂。這些音樂中不會發出任何慾望的聲音，只會發出六波羅蜜的聲音、佛的聲音、法的聲音、比丘僧的聲音、菩薩藏的聲音以及甚深義的聲音。而諸位菩薩則根據自己所理解的來領會這些聲音。 『世尊！當我修行菩薩道時，正如我所見到的成百上千億那由他阿僧祇諸佛世界的種種莊嚴、種種瓔珞、種種相貌、種種住處、種種願望，我希望我的世界也能完全成就這些莊嚴。我的世界裡沒有聲聞、辟支佛等，也沒有五濁的世道、三惡道等，沒有須彌山、大小鐵圍山、泥土沙礫、大海、樹林，只有寶樹，比天上的還要好，沒有其他的花，只有天上的曼陀羅花、摩訶曼陀羅花，沒有臭穢之物，只有美妙的香氣，瀰漫整個國度。諸位菩薩都是一生補處，沒有一個菩薩會出生在其他地方，除非是其他地方將要成佛的菩薩，他們會在兜率天命終，然後成就阿耨多羅三藐三菩提。 『世尊！當我修行菩薩道時，沒有期限，一定要成就這樣微妙的果報，清凈的佛土，一生補處的菩薩充滿其中。這些菩薩沒有一個不是我所教導的，他們最初發阿耨多羅三藐三菩提心，安住於六波羅蜜。這些菩薩都是我最初教導他們發心，安住於六波羅蜜的。這個散提嵐界，如果進入我的世界，一切苦惱都會停止。』
English version: Whatever the Bodhisattvas desire, it naturally appears. Their world is always surrounded by hundreds of thousands of billions of nayutas of natural music. This music does not produce any sounds of desire, but only the sounds of the Six Paramitas, the Buddha's voice, the Dharma's voice, the Bhikkhu Sangha's voice, the Bodhisattva Pitaka's voice, and the voice of profound meaning. And the Bodhisattvas understand these sounds according to their own comprehension. 'World Honored One! When I practice the Bodhisattva path, just as I have seen the various adornments, various ornaments, various appearances, various abodes, and various wishes of hundreds of thousands of billions of nayutas of asamkhya Buddha worlds, I wish that my world could also fully achieve these adornments. In my world, there are no Sravakas, Pratyekabuddhas, etc., nor are there the five turbidities, the three evil paths, etc., no Mount Sumeru, no great or small iron mountains, no soil, sand, gravel, oceans, or forests, only precious trees, better than those in the heavens, and no other flowers, only the heavenly Mandarava flowers and Maha-Mandarava flowers. There are no foul odors, only wonderful fragrances, filling the entire country. All the Bodhisattvas are in their last life, and no Bodhisattva will be born elsewhere, except for those Bodhisattvas from other places who are about to become Buddhas. They will pass away in the Tushita Heaven and then attain Anuttara-samyak-sambodhi. 'World Honored One! When I practice the Bodhisattva path, there is no limit. I must achieve such a subtle reward, a pure Buddha land, filled with Bodhisattvas in their last life. None of these Bodhisattvas were not taught by me. They initially generated the mind of Anuttara-samyak-sambodhi and dwell in the Six Paramitas. These Bodhisattvas were all initially taught by me to generate the mind and dwell in the Six Paramitas. This Sandhilaram world, if it enters my world, all suffering will cease.'
。
「『世尊！我行菩薩道時，要當成就如是等輩希有之事，然後于未來世乃成阿耨多羅三藐三菩提，愿菩提樹名曰選擇見善珍寶，縱廣正等萬四天下，香氣光明遍於一十三千大千世界，菩提樹下以種種珍寶為金剛座，縱廣正等五四天下，其座名曰善擇寂滅智香等近，高萬四千由旬，我於此座結加趺坐，於一念中成阿耨多羅三藐三菩提，乃至般涅槃，常于道場菩提樹下，坐金剛座不解不壞，復當化作無量諸佛及菩薩眾，遣在其餘諸佛世界教化眾生，一一化佛，於一食頃為諸眾生說微妙法，即于食頃，令無量無邊眾生悉發阿耨多羅三藐三菩提心，尋發心已，即不退轉阿耨多羅三藐三菩提，如是化佛及菩薩眾，常作如是希有之事。我成阿耨多羅三藐三菩提已，愿諸餘世界其中眾生悉見我身，若有眾生眼見我身三十二相、八十種好，悉令必定於阿耨多羅三藐三菩提，乃至涅槃不離見佛。愿令我界所有眾生，六情完具無所缺少。若諸菩薩欲見我者，隨其所住，行來坐臥，悉得見之。是諸菩薩尋發心已，即時見我坐于道場菩提樹下，當見我時，先來所有于諸法相疑滯之處，我未為說便得除斷，亦得深解法相之義。愿我當來壽命無量無能數者，除一切智，菩薩壽命亦復如是。我一念中成阿耨多羅三藐三菩提已，即一念中有無量菩薩，鬚髮自落，服三法衣，乃至涅槃，于其中間無有一人，長其鬚髮，著俗衣裳，一切皆著沙門之服。』
「爾時，佛告第三王子：『善男子！善哉！善哉！汝是純善大丈夫也。聰睿、善解、能作如是甚難大愿
現代漢語譯本 『世尊！我行菩薩道時，應當成就如此等稀有之事，然後于未來世成就無上正等正覺。愿菩提樹名為選擇見善珍寶，其縱橫廣闊與一萬四千個天下相等，香氣光明遍佈一十三千大千世界。菩提樹下以各種珍寶為金剛座，其縱橫廣闊與五十四個天下相等，此座名為善擇寂滅智香等近，高一萬四千由旬。我於此座結跏趺坐，於一念之間成就無上正等正覺，乃至般涅槃，常于道場菩提樹下，坐金剛座不解不壞。我復當化作無量諸佛及菩薩眾，派遣到其他諸佛世界教化眾生。每一化佛，於一食頃為諸眾生宣說微妙之法，即于食頃，令無量無邊眾生都發起無上正等正覺之心，隨即發心之後，即不退轉于無上正等正覺。如此化佛及菩薩眾，常作如此稀有之事。我成就無上正等正覺之後，愿其他世界中的眾生都能見到我的身相。若有眾生親眼見到我身的三十二相、八十種好，都必定能成就無上正等正覺，乃至涅槃都不離見佛。愿我的世界所有眾生，六根完好無所缺少。若有菩薩想要見我，無論他們身處何地，行、來、坐、臥，都能見到我。這些菩薩隨即發心之後，即刻見到我坐在道場菩提樹下。當他們見到我時，先前所有對於諸法相的疑惑之處，我未曾為他們解說，便能自行消除，也能深刻理解法相的意義。愿我未來的壽命無量無邊，無法計數，除非一切智者，菩薩的壽命也應如此。我於一念之間成就無上正等正覺之後，即在一念之間有無量菩薩，鬚髮自然脫落，穿上三法衣。乃至涅槃，於此期間，沒有一人留著鬚髮，穿著俗世衣裳，一切都穿著沙門的服裝。』 『那時，佛告訴第三王子：『善男子！善哉！善哉！你真是純善的大丈夫啊。聰慧、善解、能發如此甚難的大愿。』
English version 'World Honored One! When I practice the Bodhisattva path, I shall accomplish such rare and extraordinary things. Then, in the future, I will attain Anuttara-samyak-sambodhi. I wish that the Bodhi tree be named 'Choice Seeing Good Treasures,' its breadth and length equal to fourteen thousand world systems. Its fragrance and light will pervade thirteen thousand great chiliocosms. Under the Bodhi tree, I will have a Vajra seat made of various treasures, its breadth and length equal to fifty-four world systems. This seat will be named 'Good Choice of Tranquil Wisdom Fragrance,' and it will be fourteen thousand yojanas high. I will sit in full lotus position on this seat, and in a single thought, I will attain Anuttara-samyak-sambodhi. Until my Parinirvana, I will always sit on the Vajra seat under the Bodhi tree in the sacred place, unmoving and indestructible. I will also transform into countless Buddhas and Bodhisattvas, sending them to other Buddha worlds to teach sentient beings. Each transformed Buddha will, in the time it takes to eat a meal, preach the subtle Dharma to sentient beings. In that same time, they will cause countless sentient beings to generate the mind of Anuttara-samyak-sambodhi. Immediately after generating this mind, they will not regress from Anuttara-samyak-sambodhi. These transformed Buddhas and Bodhisattvas will always perform such rare and extraordinary deeds. After I attain Anuttara-samyak-sambodhi, I wish that all sentient beings in other worlds can see my body. If any sentient being sees my body with the thirty-two marks and eighty minor characteristics, they will surely attain Anuttara-samyak-sambodhi, and until Nirvana, they will not be separated from seeing the Buddha. I wish that all sentient beings in my world will have their six senses complete and without any deficiency. If any Bodhisattva wishes to see me, wherever they are, whether walking, coming, sitting, or lying down, they will be able to see me. These Bodhisattvas, immediately after generating this mind, will see me sitting under the Bodhi tree in the sacred place. When they see me, all their previous doubts about the characteristics of the Dharma, which I have not yet explained, will be eliminated, and they will also deeply understand the meaning of the Dharma. I wish that my future lifespan will be immeasurable and uncountable, except by the All-Knowing One. The lifespan of Bodhisattvas will also be the same. In the single thought that I attain Anuttara-samyak-sambodhi, in that same thought, countless Bodhisattvas will have their hair and beards naturally fall off, and they will wear the three Dharma robes. Until Nirvana, during this time, there will not be a single person who keeps their hair and beard or wears secular clothing. All will wear the robes of a Shramana.' 'At that time, the Buddha said to the third prince: 'Good man! Excellent! Excellent! You are truly a purely good great man. You are intelligent, understanding, and capable of making such difficult and great vows.'
。所作功德甚深甚深難可思議，微妙智慧之所為也。汝善男子！為眾生故，自發如是尊重之愿取妙國土，以是故今號汝為文殊師利。于未來世過二恒河沙等無量無邊阿僧祇劫，入第三無量無邊阿僧祇劫，於此南方有佛世界，名曰清凈無垢寶置，此散提嵐界亦入其中。彼世界中有種種莊嚴，汝於此中當成阿耨多羅三藐三菩提，號普現如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，諸菩薩眾皆悉清凈，汝之所愿具足成就，如說而得。善男子！汝行菩薩道時，于無量億諸如來所種諸善根，是故一切眾生以汝為藥，汝心清凈能破煩惱，增諸善根。』
「爾時，文殊師利前白佛言：『世尊！若我所愿成就，得己利者，惟愿十方無量無邊阿僧祇世界，六種震動，其中諸佛現在說法與我受記，亦愿一切眾生受歡喜樂，譬如菩薩入第二禪自在遊戲，天雨曼陀羅華，遍滿世界，華中常出佛聲、法聲、比丘僧聲、六波羅蜜、力、無所畏如是等聲。愿我敬禮寶藏佛時，即出如是諸相貌等。』作是語已，尋時禮佛，頭面著地，即於是時，十方無量無邊阿僧祇世界六種震動，天于空中雨曼陀羅華，一切眾生受于喜樂，譬如菩薩入第二禪自在遊戲，諸菩薩等是時，惟聞佛聲、法聲、比丘僧聲、六波羅蜜、十力、無畏如是等聲。是時，他方諸菩薩等，見聞是事，怪未曾有，各白其佛言：『何因緣故有是瑞應？』諸佛各告諸菩薩言：『十方諸佛各各廣為文殊師利授阿耨多羅三藐三菩提記故，是其瑞應
現代漢語譯本：所作功德極其深遠，難以思議，這是微妙智慧的體現。善男子！爲了眾生，你發願要取得如此尊貴的妙土，因此現在稱你為文殊師利。在未來世，經過兩個恒河沙數等無量無邊的阿僧祇劫，進入第三個無量無邊的阿僧祇劫時，在南方有一個佛世界，名為清凈無垢寶置，這個散提嵐界也包含在其中。那個世界有種種莊嚴，你將在那裡成就阿耨多羅三藐三菩提，號為普現如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。所有菩薩眾都清凈無染，你的願望將完全實現，如你所說的那樣。善男子！你行菩薩道時，在無量億諸如來那裡種下了各種善根，所以一切眾生都將你視為良藥，你的心清凈無染，能破除煩惱，增長各種善根。 當時，文殊師利向前對佛說：『世尊！如果我的願望能夠實現，能夠利益自己，我希望十方無量無邊的阿僧祇世界發生六種震動，其中正在說法的諸佛為我授記，也希望一切眾生都得到歡喜快樂，就像菩薩進入第二禪那樣自在遊戲，天空中降下曼陀羅花，遍滿整個世界，花中常常發出佛的聲音、法的聲音、比丘僧的聲音、六波羅蜜、力、無所畏等聲音。希望我禮敬寶藏佛時，立即出現這些景象。』說完這些話，他立刻禮拜佛，頭面觸地。就在這時，十方無量無邊的阿僧祇世界發生了六種震動，天空中降下曼陀羅花，一切眾生都感到歡喜快樂，就像菩薩進入第二禪那樣自在遊戲。諸菩薩們這時只聽到佛的聲音、法的聲音、比丘僧的聲音、六波羅蜜、十力、無畏等聲音。這時，其他世界的菩薩們看到聽到這些事情，感到非常奇怪，從未見過，各自問他們的佛：『是什麼原因導致出現這樣的瑞應？』諸佛各自告訴他們的菩薩：『這是因為十方諸佛各自為文殊師利授阿耨多羅三藐三菩提記，所以才出現這樣的瑞應。』
English version: The merits you have accumulated are profound and inconceivable, a result of your subtle wisdom. Good man! For the sake of all beings, you have vowed to obtain such a noble and wondrous land, and therefore you are now called Manjushri. In the future, after passing through two Ganges sands of immeasurable asamkhya kalpas, and entering the third immeasurable asamkhya kalpa, there will be a Buddha world in the south called Pure Immaculate Treasure Placement, which includes this Sandhilaram realm. That world will have various adornments, and there you will attain Anuttara-samyak-sambodhi, and be known as Universal Manifestation Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. All the Bodhisattvas will be pure and undefiled, and your wishes will be completely fulfilled, just as you have spoken. Good man! When you practice the Bodhisattva path, you have planted various good roots at the places of countless billions of Tathagatas, therefore all beings will regard you as medicine. Your mind is pure and undefiled, able to break through afflictions and increase all good roots. At that time, Manjushri stepped forward and said to the Buddha: 'World Honored One! If my wishes can be fulfilled and benefit myself, I wish that the immeasurable and boundless asamkhya worlds in the ten directions would experience six kinds of earthquakes, and that the Buddhas who are currently teaching would bestow predictions upon me. I also wish that all beings would receive joy and happiness, just like Bodhisattvas freely playing in the second dhyana. May mandara flowers rain down from the sky, filling the entire world, and may the sounds of the Buddha, the Dharma, the Sangha, the Six Paramitas, the Ten Powers, and Fearlessness constantly emanate from the flowers. I wish that when I pay homage to the Treasure Store Buddha, these phenomena would immediately appear.' After saying these words, he immediately bowed to the Buddha, his head touching the ground. At that moment, the immeasurable and boundless asamkhya worlds in the ten directions experienced six kinds of earthquakes, mandara flowers rained down from the sky, and all beings felt joy and happiness, just like Bodhisattvas freely playing in the second dhyana. At this time, the Bodhisattvas only heard the sounds of the Buddha, the Dharma, the Sangha, the Six Paramitas, the Ten Powers, and Fearlessness. At this time, the Bodhisattvas from other worlds, seeing and hearing these events, felt very strange and unprecedented, and each asked their Buddha: 'What is the cause of these auspicious signs?' Each of the Buddhas told their Bodhisattvas: 'This is because the Buddhas in the ten directions are each bestowing predictions of Anuttara-samyak-sambodhi upon Manjushri, and that is why these auspicious signs have appeared.'
。』
「爾時寶藏如來為文殊師利而說偈言：
「『勝意曠大， 今可還起， 十方諸佛， 已授汝記， 當於來世， 成尊勝道， 世界大地， 六種震動， 眾生滿足， 受于快樂。』
「善男子！爾時，文殊師利聞是偈已，心生歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
悲華經卷第三 大正藏第 03 冊 No. 0157 悲華經
悲華經卷第四
北涼天竺三藏曇無讖譯諸菩薩本授記品第四之二
「善男子！爾時，寶海梵志白第四王子能伽奴言，乃至發願亦復如是。
「爾時，佛告阿伽那言：『善哉！善哉！善男子！汝行菩薩道時，以金剛慧破無量無邊眾生諸煩惱山，大作佛事，然後乃成阿耨多羅三藐三菩提。善男子！是故號汝為金剛智慧光明功德。』爾時，佛告金剛智慧光明功德菩薩：『善男子！汝于來世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，於此東方過十恒河沙等世界中微塵數等世界，有世界名曰不眴。善男子！汝於是中當得作佛，號曰普賢如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛世界所有莊嚴，如汝所愿悉皆具足。』
「善男子！寶藏如來授金剛智慧光明功德菩薩摩訶薩阿耨多羅三藐三菩提記，時虛空中有無量無邊百千億那由他天，而讚歎言：『善哉！善哉！』雨牛頭栴檀阿伽流香、多伽流香、多摩羅跋並及末香，而以供養
現代漢語譯本 『那時，寶藏如來為文殊師利說了偈語： 『殊勝的意願如此廣大，現在可以起身了， 十方諸佛，已經給你授記， 你將在未來世，成就至尊的道果， 世界大地，將發生六種震動， 眾生都將滿足，享受快樂。』 『善男子！那時，文殊師利聽了這偈語后，心中歡喜，立即起身合掌，走到佛前禮拜佛足，然後離佛不遠，再次坐下聽法。 悲華經卷第三 大正藏第 03 冊 No. 0157 悲華經 悲華經卷第四 北涼天竺三藏曇無讖譯諸菩薩本授記品第四之二 『善男子！那時，寶海梵志告訴第四王子能伽奴，乃至發願也是如此。 『那時，佛告訴阿伽那說：『善哉！善哉！善男子！你修行菩薩道時，將以金剛智慧破除無量無邊眾生的各種煩惱山，大作佛事，然後才能成就阿耨多羅三藐三菩提。善男子！因此稱你為金剛智慧光明功德。』那時，佛告訴金剛智慧光明功德菩薩：『善男子！你將在未來世，經過一恒河沙數等阿僧祇劫，進入第二恒河沙數等阿僧祇劫，在這東方，經過十恒河沙數等世界中的微塵數等世界，有一個世界名叫不眴。善男子！你將在那裡成佛，號為普賢如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那個佛的世界所有莊嚴，都如你所愿，全部具足。』 『善男子！寶藏如來給金剛智慧光明功德菩薩摩訶薩授阿耨多羅三藐三菩提記時，虛空中無數百千億那由他天，都讚歎說：『善哉！善哉！』並降下牛頭栴檀、阿伽流香、多伽流香、多摩羅跋以及末香，以此供養。
English version 'At that time, the Tathagata Treasure Store spoke a verse for Manjushri: 'Your excellent intention is vast and great, now you may rise, The Buddhas of the ten directions have already given you a prophecy, In the future, you will achieve the supreme path, The world and the earth will shake in six ways, All beings will be satisfied and enjoy happiness.' 'Good man! At that time, Manjushri, having heard this verse, was delighted in his heart, immediately rose, joined his palms, went before the Buddha and bowed at his feet, then sat down not far from the Buddha to listen to the Dharma again. The Third Scroll of the Karunapundarika Sutra Taisho Tripitaka Volume 03 No. 0157 Karunapundarika Sutra The Fourth Scroll of the Karunapundarika Sutra Translated by Tripitaka Dharmaraksha of Northern Liang, India, Chapter Four, Part Two: Prophecies Given to the Bodhisattvas 'Good man! At that time, the Brahmin Treasure Ocean told the fourth prince, Nengqienu, that even making vows was the same. 'At that time, the Buddha said to Aganana: 『Excellent! Excellent! Good man! When you practice the Bodhisattva path, you will use the Vajra wisdom to break the mountains of countless afflictions of beings, perform great Buddha deeds, and then achieve Anuttara-samyak-sambodhi. Good man! Therefore, you are called Vajra Wisdom Light Merit.』 At that time, the Buddha told the Bodhisattva Vajra Wisdom Light Merit: 『Good man! In the future, after passing through as many asamkhya kalpas as the sands of one Ganges River, entering the second asamkhya kalpas as the sands of one Ganges River, in this east, passing through as many worlds as the dust particles in ten Ganges River worlds, there is a world called 'Not Blinking'. Good man! You will become a Buddha there, named Samantabhadra Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. All the adornments of that Buddha's world will be completely fulfilled as you wish.』 'Good man! When the Tathagata Treasure Store gave the prophecy of Anuttara-samyak-sambodhi to the Bodhisattva Mahasattva Vajra Wisdom Light Merit, countless hundreds of thousands of billions of nayutas of devas in the sky praised, saying: 『Excellent! Excellent!』 and rained down sandalwood, agaru incense, tagara incense, tamalapatra, and powdered incense as offerings.'
。爾時，金剛智慧光明功德菩薩白佛言：『世尊！若我所愿成就得己利者，我今敬禮諸佛世尊。惟愿十方如恒河沙等世界滿中諸天微妙好香眾生之類，或在地獄、畜生、餓鬼、天上、人中，若聞是香，所有身心苦惱之疾悉得遠離。』如是頭面到地。善男子！爾時，金剛智慧光明功德菩薩作是言已，即頭面禮佛。爾時，十方如恒河沙等世界，周遍悉有微妙之香，眾生聞者皆得遠離身心苦惱。
「爾時，寶藏如來即為金剛智慧光明功德菩薩而說偈言：
「『金剛慧能破， 汝今可還起， 十方佛世界， 周遍有妙香， 與無量眾生， 安樂及歡喜， 當來得成佛， 無上世間解。』
「善男子！爾時，金剛智慧光明功德菩薩聞是偈已，其心歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時，寶海梵志復白第五王子無所畏言，乃至發心亦復如是。爾時，王子答梵志言：『我今所愿，不欲於此不凈世界成阿耨多羅三藐三菩提。愿成佛時，世界之中無有地獄、畜生、餓鬼，其地純以紺琉璃寶，廣說皆如蓮華世界所有莊嚴。』爾時，無畏王子手持蓮華上寶藏佛，作如是言：『世尊！若我所愿成就得己利者，以佛力故，今在佛前，愿我當得悉見種種莊嚴三昧。復愿天雨種種蓮華大如車輪，遍滿十方如恒河沙世界微塵數等諸佛國土，亦令我等皆遙見之
現代漢語譯本：當時，金剛智慧光明功德菩薩對佛說：『世尊！如果我的願望能夠實現，使我獲得利益，我現在就恭敬頂禮諸佛世尊。我希望十方如恒河沙數般的世界，充滿諸天美妙的香氣，所有眾生，無論在地獄、畜生、餓鬼、天上、人間，只要聞到這香氣，所有身心痛苦的疾病都能遠離。』說完，他頭面觸地行禮。善男子！當時，金剛智慧光明功德菩薩說完這些話后，就頭面頂禮佛陀。那時，十方如恒河沙數般的世界，到處都散發著美妙的香氣，眾生聞到后都得以遠離身心痛苦。 當時，寶藏如來就為金剛智慧光明功德菩薩說了偈語： 『金剛智慧能破除一切障礙，你現在可以起來了，十方佛的世界，到處都散發著美妙的香氣，給予無量眾生安樂和歡喜，將來必定能夠成佛，成為無上世間解。』 善男子！當時，金剛智慧光明功德菩薩聽了這偈語后，心中歡喜，立即起身合掌，走到佛前頂禮佛足，然後離佛不遠，再次坐下聽法。 善男子！當時，寶海梵志又對第五王子無所畏說，乃至發心也是如此。當時，王子回答梵志說：『我現在的願望，不是想在這個不清凈的世界成就阿耨多羅三藐三菩提。我希望成佛的時候，世界中沒有地獄、畜生、餓鬼，地面全部用紺琉璃寶鋪成，詳細的莊嚴都像蓮花世界一樣。』當時，無畏王子手持蓮花獻給寶藏佛，這樣說道：『世尊！如果我的願望能夠實現，使我獲得利益，憑藉佛的力量，現在在佛前，我希望能夠全部見到種種莊嚴三昧。還希望天降下種種蓮花，大如車輪，遍滿十方如恒河沙數世界微塵數般的諸佛國土，也讓我們都能夠遙遠地看到。』
English version: At that time, the Bodhisattva Vajra Wisdom Light Merit spoke to the Buddha, 『World Honored One! If my wish is fulfilled and I gain benefit, I now respectfully bow to all the Buddhas, World Honored Ones. I wish that the ten directions, as numerous as the sands of the Ganges, be filled with the subtle and wonderful fragrance of the heavens, and that all beings, whether in hell, as animals, as hungry ghosts, in the heavens, or among humans, upon smelling this fragrance, may be completely free from all physical and mental suffering.』 Having said this, he prostrated himself with his head touching the ground. Good man! At that time, after the Bodhisattva Vajra Wisdom Light Merit had spoken these words, he immediately bowed to the Buddha with his head touching the ground. At that time, the ten directions, as numerous as the sands of the Ganges, were filled with a subtle and wonderful fragrance, and all beings who smelled it were freed from physical and mental suffering. At that time, Tathagata Treasure Store then spoke the following verse for the Bodhisattva Vajra Wisdom Light Merit: 『Vajra wisdom can break through, you may now rise, the Buddha worlds of the ten directions, are filled with wonderful fragrance, giving immeasurable beings peace and joy, in the future you will attain Buddhahood, the unsurpassed understanding of the world.』 Good man! At that time, after the Bodhisattva Vajra Wisdom Light Merit heard this verse, his heart was filled with joy, and he immediately rose, joined his palms, went before the Buddha and bowed at his feet, then sat down not far from the Buddha to listen to the Dharma again. Good man! At that time, the Brahmin Treasure Sea again spoke to the fifth prince Fearless, and even the aspiration was the same. At that time, the prince replied to the Brahmin, 『My present wish is not to attain Anuttara-samyak-sambodhi in this impure world. I wish that when I attain Buddhahood, there will be no hells, animals, or hungry ghosts in the world, and the ground will be entirely made of lapis lazuli, and the detailed adornments will be like those of the Lotus Flower World.』 At that time, Prince Fearless held a lotus flower and offered it to Buddha Treasure Store, saying, 『World Honored One! If my wish is fulfilled and I gain benefit, by the power of the Buddha, now before the Buddha, I wish to see all kinds of adorned samadhis. I also wish that the heavens will rain down various lotus flowers, as large as chariot wheels, filling the Buddha lands of the ten directions, as numerous as the dust motes of the Ganges, and that we may all see them from afar.』
。』
「善男子！無畏王子說是言已，以佛力故，尋時即得悉見種種莊嚴三昧，天雨種種無量蓮花大如車輪，遍滿十方如恒河沙等世界微塵等諸佛國土，一切大眾皆得遙見，見是事已，得歡喜樂。爾時，佛告無畏王子：『善男子！乃能作是甚深微妙之大愿也，取嚴凈佛土，復能疾得悉見種種莊嚴三昧，愿不虛故，天雨如是無量蓮華。』『世尊！若我所愿成就得己利者，愿此諸華悉住于空，不復墮落。』
「時寶藏佛告無畏王子言：『善男子！汝今速疾以諸蓮華印于虛空，是故號汝為虛空印。』爾時，佛告虛空印菩薩：『善男子！汝于來世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，于東南方去此佛土百千萬億恒河沙等世界，彼有世界名曰蓮華，汝於是中當成阿耨多羅三藐三菩提，號蓮華尊如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，所有大眾純諸菩薩摩訶薩等，其數無量不可稱計。其佛壽命無量無邊，所愿具足悉皆成就。』爾時，虛空印菩薩摩訶薩頭面禮于寶藏如來，即起合掌，去佛不遠，復坐聽法。
「爾時，世尊為虛空印而說偈言：
「『善男子當知， 有人作己利， 能斷煩惱結， 常令得寂靜， 所受持功德， 數如恒河沙， 世界微塵等， 成就而不失。 汝于當來世， 成就無上道， 亦如過去佛， 等無有差別。』
「善男子！虛空印菩薩聞是偈已，心生歡喜。
「善男子！爾時，寶海梵志白第六王子虛空言，乃至發心亦復如是
現代漢語譯本：『善男子！無畏王子說完這些話后，因為佛的力量，立刻就能夠完全見到種種莊嚴的三昧境界。天空中下起了種種無量的蓮花，大如車輪，遍佈十方，如同恒河沙數的世界微塵一樣多的諸佛國土。所有的大眾都能夠遙遠地看到這些景象，看到后都感到歡喜快樂。當時，佛告訴無畏王子：『善男子！你能夠發下如此深奧微妙的大愿，要取得莊嚴清凈的佛土，又能迅速完全見到種種莊嚴的三昧境界，因為你的願望真實不虛，所以天空中降下如此無量的蓮花。』『世尊！如果我的願望能夠成就，能夠利益自己，我希望這些蓮花都停留在空中，不再墜落。』 當時，寶藏佛告訴無畏王子說：『善男子！你現在快速地用這些蓮花印在虛空中，因此稱你為虛空印。』當時，佛告訴虛空印菩薩：『善男子！你在未來世，經過一個恒河沙數一樣的阿僧祇劫，進入第二個恒河沙數一樣的阿僧祇劫，在東南方，距離這個佛土百千萬億恒河沙數的世界之外，有一個世界名叫蓮華。你將會在那裡成就阿耨多羅三藐三菩提，號為蓮華尊如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。所有的大眾都是諸菩薩摩訶薩等，數量無量不可計數。那位佛的壽命無量無邊，所發的願望都能夠圓滿成就。』當時，虛空印菩薩摩訶薩向寶藏如來頂禮，然後起身合掌，在離佛不遠的地方，再次坐下聽法。 當時，世尊為虛空印菩薩說了偈語： 『善男子應當知道，有人能夠為自己謀福利，能夠斷除煩惱的束縛，常常能夠得到寂靜，所受持的功德，數量如同恒河沙，如同世界微塵一樣多，成就后不會失去。你在未來世，將會成就無上的道，也像過去的佛一樣，沒有任何差別。』 『善男子！虛空印菩薩聽到這偈語后，心中感到歡喜。』 『善男子！當時，寶海梵志告訴第六王子虛空，乃至發心也是如此。』
English version: 『Good man! After Prince Fearless spoke these words, by the power of the Buddha, he immediately was able to fully see the samadhi of various adornments. The sky rained down various immeasurable lotuses, as large as chariot wheels, covering the ten directions, like the dust of worlds as numerous as the sands of the Ganges, in the Buddha lands. All the assembly were able to see these scenes from afar, and upon seeing them, they felt joy and happiness. At that time, the Buddha told Prince Fearless: 『Good man! You are able to make such a profound and subtle great vow, to obtain a pure and adorned Buddha land, and also quickly and fully see the samadhi of various adornments. Because your vow is true and not false, the sky rains down such immeasurable lotuses.』 『World Honored One! If my vow can be fulfilled and benefit myself, I wish that these lotuses would all remain in the sky and not fall down.』 At that time, Buddha Treasure Store told Prince Fearless: 『Good man! You should now quickly use these lotuses to imprint the void, therefore you are called Void Seal.』 At that time, the Buddha told Bodhisattva Void Seal: 『Good man! In the future, after passing through an asamkhya kalpa like the sands of the Ganges, and entering the second asamkhya kalpa like the sands of the Ganges, in the southeast, beyond a hundred million trillion Ganges sand worlds from this Buddha land, there is a world called Lotus. You will achieve Anuttara-samyak-sambodhi there, and be called Lotus Honored Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan. All the assembly will be Bodhisattva Mahasattvas, their number immeasurable and uncountable. That Buddha』s lifespan will be immeasurable and boundless, and all the vows made will be completely fulfilled.』 At that time, Bodhisattva Mahasattva Void Seal bowed his head to Buddha Treasure Store, then rose, joined his palms, and sat down again not far from the Buddha to listen to the Dharma. At that time, the World Honored One spoke a verse for Void Seal: 『Good man, you should know, that one who can benefit oneself, can cut off the bonds of afflictions, and always attain tranquility, the merits that are received, are as numerous as the sands of the Ganges, like the dust of worlds, and upon achieving them, they will not be lost. In the future, you will achieve the unsurpassed path, just like the Buddhas of the past, without any difference.』 『Good man! Bodhisattva Void Seal, upon hearing this verse, felt joy in his heart.』 『Good man! At that time, Brahmin Treasure Sea told the sixth prince, Void, that even the aspiration of the mind is also like this.』
。爾時，王子庵婆羅白佛言：『世尊！我今所愿不欲於此不凈世界成阿耨多羅三藐三菩提，略說如虛空印所愿。世尊！若我所愿成就得己利者，愿令十方如恒河沙等世界之中，自然而有七寶妙蓋，在上虛空羅列而住，純金為網，以覆其上，七寶為鈴，垂以莊嚴，其蓋寶鈴，常出佛聲、法聲、比丘僧聲、六波羅蜜及六神通、十力、無畏如是等聲，世界眾生聞者，尋發阿耨多羅三藐三菩提心，已發心者即得不退轉，寶鈴所出佛法僧聲，乃至無所畏聲，悉聞十方世界虛空，以佛力故，乃得自聞。世尊！若我所愿成就得己利者，愿我今者得知日三昧，以三昧力故，增益一切諸善根本，得三昧已，惟愿諸佛與我授阿耨多羅三藐三菩提記。』是時王子說是語已，以佛力故，即得知日三昧。
「爾時，世尊贊王子言：『善哉！善哉！善男子！汝所愿者甚深甚深，以甚深功德因緣故，尋時十方如恒河沙諸世界中，自然而有七寶妙蓋，于上虛空羅列而住，純金為網，以覆其上，七寶為鈴，悉以莊嚴，其鈴常出佛法僧聲乃至無所畏聲。爾時，有百千億那由他眾生，聞是聲已，尋發阿耨多羅三藐三菩提心，是故號汝為虛空日光明。』爾時，佛告虛空日光明菩薩摩訶薩：『汝于來世當成阿耨多羅三藐三菩提，過一恒河沙阿僧祇劫，入第二恒河沙等阿僧祇劫，東方去此二恒河沙等佛剎，有世界名曰日月，汝於是中當成阿耨多羅三藐三菩提，號法自在豐王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』爾時，虛空日光明菩薩聞是記已，即禮佛足
現代漢語譯本：當時，王子庵婆羅對佛說：『世尊！我現在的願望是不想在這個不清凈的世界成就無上正等正覺，我所希望的就像虛空印一樣。世尊！如果我的願望能夠實現並利益自己，我希望十方如恒河沙數的世界中，自然出現七寶製成的精美寶蓋，在上方虛空中排列懸掛，用純金做成網狀覆蓋其上，用七寶做成鈴鐺垂掛裝飾，這些寶蓋和鈴鐺常常發出佛的聲音、法的聲音、比丘僧的聲音、六波羅蜜以及六神通、十力、無畏等聲音，世界上的眾生聽到這些聲音，立刻發起無上正等正覺的心，已經發心的就能得到不退轉，寶鈴發出的佛法僧的聲音，乃至無所畏的聲音，都能傳遍十方世界的虛空，因為佛的力量，眾生才能自己聽到。世尊！如果我的願望能夠實現並利益自己，我希望我現在就能得到知日三昧，憑藉三昧的力量，增進一切善的根本，得到三昧后，只希望諸佛能給我授記無上正等正覺。』這時，王子說完這些話，因為佛的力量，立刻得到了知日三昧。 當時，世尊讚歎王子說：『好啊！好啊！善男子！你的願望非常深遠，因為你深遠的功德因緣，立刻在十方如恒河沙數的世界中，自然出現七寶製成的精美寶蓋，在上方虛空中排列懸掛，用純金做成網狀覆蓋其上，用七寶做成鈴鐺裝飾，這些鈴鐺常常發出佛法僧的聲音乃至無所畏的聲音。當時，有千百億那由他的眾生，聽到這些聲音后，立刻發起無上正等正覺的心，所以稱你為虛空日光明。』當時，佛告訴虛空日光明菩薩摩訶薩：『你將來會成就無上正等正覺，經過一個恒河沙數阿僧祇劫，進入第二個恒河沙數阿僧祇劫，在東方距離這裡兩個恒河沙數佛剎的地方，有一個世界名叫日月，你將在那裡成就無上正等正覺，號為法自在豐王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』當時，虛空日光明菩薩聽到授記后，立刻頂禮佛足。
English version: At that time, Prince Ambaro said to the Buddha: 'World Honored One! My present wish is not to attain Anuttara-samyak-sambodhi in this impure world. My wish is like the seal of emptiness. World Honored One! If my wish is fulfilled and benefits myself, I wish that in the ten directions, in worlds as numerous as the sands of the Ganges, there would naturally appear exquisite canopies made of seven treasures, arranged and suspended in the upper void, covered with nets of pure gold, and adorned with bells made of seven treasures. These canopies and bells would constantly emit the sounds of the Buddha, the Dharma, the Sangha, the Six Paramitas, the Six Supernatural Powers, the Ten Powers, and Fearlessness. When sentient beings in those worlds hear these sounds, they would immediately generate the mind of Anuttara-samyak-sambodhi, and those who have already generated the mind would attain non-retrogression. The sounds of the Buddha, Dharma, and Sangha emitted by the precious bells, even the sound of fearlessness, would be heard throughout the void of the ten directions. By the power of the Buddha, beings would be able to hear them themselves. World Honored One! If my wish is fulfilled and benefits myself, I wish that I could now attain the Samadhi of Knowing the Sun. By the power of this Samadhi, I would enhance all roots of goodness. After attaining this Samadhi, I only wish that all Buddhas would bestow upon me the prediction of Anuttara-samyak-sambodhi.' At that time, after the prince spoke these words, by the power of the Buddha, he immediately attained the Samadhi of Knowing the Sun. At that time, the World Honored One praised the prince, saying: 'Excellent! Excellent! Good man! Your wish is very profound. Because of your profound meritorious causes and conditions, immediately in the ten directions, in worlds as numerous as the sands of the Ganges, there naturally appeared exquisite canopies made of seven treasures, arranged and suspended in the upper void, covered with nets of pure gold, and adorned with bells made of seven treasures. These bells constantly emitted the sounds of the Buddha, Dharma, and Sangha, even the sound of fearlessness. At that time, hundreds of thousands of billions of nayutas of sentient beings, upon hearing these sounds, immediately generated the mind of Anuttara-samyak-sambodhi. Therefore, you are called the Light of the Sun in Emptiness.' At that time, the Buddha told the Bodhisattva Mahasattva Light of the Sun in Emptiness: 'In the future, you will attain Anuttara-samyak-sambodhi. After passing one Ganges sand asankhya kalpas, and entering the second Ganges sand asankhya kalpas, in the east, two Ganges sand Buddha-lands away from here, there is a world named Sun and Moon. There, you will attain Anuttara-samyak-sambodhi, and you will be called the Tathagata, Arhat, Samyak-sambuddha, Vidyacharanasampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, the King of Dharma Freedom and Abundance.' At that time, upon hearing this prediction, the Bodhisattva Light of the Sun in Emptiness immediately prostrated at the feet of the Buddha.
。
「爾時，世尊為虛空日光明而說偈言：
「『善男子今起， 善哉自調御， 以淳淑大悲， 於一切眾生， 度脫令斷苦， 畢竟住彼岸， 智慧善分別， 令到無上道。』
「善男子！爾時，虛空日光明菩薩聞是偈已，其心歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「爾時，寶海梵志復白第七王子善臂言，乃至發心亦復如是。爾時，王子白佛言：『我今所愿，不欲於此不凈世界成阿耨多羅三藐三菩提，愿我來世所有世界，無有地獄、畜生、餓鬼、女人名字及以胎生、須彌諸山、大小鐵圍、山陵堆阜、石沙穢惡、荊棘惡風、木樹叢林、大海江河、日月晝夜、闇冥臭處，眾生等類無有便利涕唾污垢，身心不受諸不樂事。馬瑙為地無諸塵土，純有百千無量珍寶而莊嚴之，無有諸草，唯有好妙曼陀羅華，種種寶樹以為挍飾。其寶樹下，有妙寶蓋，復有種種寶衣華鬘，諸寶瓔珞香華伎樂，諸寶器物諸寶妙華，以如是等挍飾其樹。世界之中無有晝夜，以華開合而知時節。諸菩薩等在金華中自然出生，既得生已，皆得悉見種種莊嚴三昧，以三昧力故，得見十方如微塵等諸世界中現在諸佛。於此三昧，一念之頃具足六通：以天耳故，悉聞十方如微塵等世界現在諸佛說法音聲；以宿命智，知過去世如一佛土微塵等劫宿世之事；以天眼故，悉見十方諸佛世界種種莊嚴；以他心智故，於一念中，得知如一佛世界微塵數等世界眾生心之所念，乃至成阿耨多羅三藐三菩提，終不失是三昧
現代漢語譯本 『那時，世尊為虛空日光明菩薩說了偈語： 『善男子，現在起來吧， 善哉，能自我調御！ 以純粹的慈悲心， 對待一切眾生， 度脫他們，使他們斷除痛苦， 最終到達彼岸， 用智慧善於分辨， 使他們到達無上之道。』 『善男子！那時，虛空日光明菩薩聽了這偈語后，心中歡喜，立即起身合掌，向前禮拜佛足，在離佛不遠的地方，又坐下聽法。 『那時，寶海梵志又對第七王子善臂說，乃至發心也是這樣。那時，王子對佛說：『我現在的願望，不希望在這個不凈的世界成就阿耨多羅三藐三菩提，愿我來世所有的世界，沒有地獄、畜生、餓鬼、女人的名字，也沒有胎生、須彌山等山、大小鐵圍山、山陵土丘、石沙污穢、荊棘惡風、樹木叢林、大海江河、日月晝夜、黑暗污穢之處，眾生等類沒有大小便涕唾污垢，身心不受各種不快樂的事情。瑪瑙為地，沒有塵土，純粹有百千無量珍寶來莊嚴它，沒有各種草，只有美好曼陀羅花，用各種寶樹來裝飾。寶樹下，有美妙的寶蓋，還有各種寶衣花鬘，各種寶瓔珞香花伎樂，各種寶器物和寶妙花，用這些來裝飾樹木。世界之中沒有晝夜，用花開花合來知道時節。諸菩薩等在金花中自然出生，出生后，都能看到各種莊嚴三昧，因為三昧的力量，能看到十方如微塵般多的世界中現在的諸佛。在這種三昧中，一念之間就具備六神通：用天耳通，能聽到十方如微塵般多的世界中現在諸佛說法聲音；用宿命通，知道過去世如一佛土微塵般多的劫數的事情；用天眼通，能看到十方諸佛世界各種莊嚴；用他心通，在一念之間，能知道如一佛世界微塵數般多的世界眾生心中所想，乃至成就阿耨多羅三藐三菩提，最終不會失去這種三昧。』
English version 『At that time, the World Honored One spoke a verse for the Bodhisattva Radiant Light of the Void: 『Good man, arise now, Well done, self-controlled! With pure great compassion, Towards all living beings, Liberate them, causing them to end suffering, Ultimately reaching the other shore, With wisdom, skillfully discern, Leading them to the unsurpassed path.』 『Good man! At that time, the Bodhisattva Radiant Light of the Void, having heard this verse, was delighted in his heart. He immediately arose, joined his palms, bowed before the Buddha's feet, and sat down not far from the Buddha to listen to the Dharma again. 『At that time, the Brahmin Treasure Ocean also said to the seventh prince, Good Arm, that even the aspiration of the mind was like this. At that time, the prince said to the Buddha: 『My present wish is not to attain Anuttara-samyak-sambodhi in this impure world. I wish that in all the worlds of my future lives, there will be no names of hells, animals, hungry ghosts, or women, nor will there be any birth from the womb, Mount Sumeru, great or small iron mountains, hills and mounds, stony and sandy filth, thorny evil winds, forests of trees, great oceans and rivers, day and night, dark and foul places. Beings will not have the filth of excrement, urine, mucus, or saliva, and their bodies and minds will not experience any unpleasant things. The ground will be made of agate, without any dust, purely adorned with hundreds of thousands of immeasurable treasures. There will be no grass, only beautiful Mandarava flowers, and various precious trees will be used for decoration. Under the precious trees, there will be wonderful precious canopies, and also various precious garments, flower garlands, precious necklaces, fragrant flowers, music, precious utensils, and precious wonderful flowers, with which the trees will be adorned. There will be no day or night in the world, and the time will be known by the opening and closing of the flowers. All Bodhisattvas will be born naturally in golden flowers. Once born, they will all be able to see various samadhis of adornment. By the power of samadhi, they will be able to see all the Buddhas present in the ten directions, as numerous as dust particles. In this samadhi, in a single thought, they will possess the six supernormal powers: with the divine ear, they will hear the voices of the Buddhas preaching the Dharma in the ten directions, as numerous as dust particles; with the knowledge of past lives, they will know the events of past lives for as many kalpas as there are dust particles in a Buddha-land; with the divine eye, they will see all the adornments of the Buddha-worlds in the ten directions; with the knowledge of others' minds, in a single thought, they will know the thoughts of beings in as many worlds as there are dust particles in a Buddha-world, and even until they attain Anuttara-samyak-sambodhi, they will never lose this samadhi.』
。清旦之時，四方有風柔軟清凈，吹微妙香及散諸華，以風力故，諸菩薩等從三昧起，三昧起已，即得如是如意通力。以是力故，於一念頃能到十方，一一方面如一佛土微塵數等諸佛世界，供養現在諸佛世尊，請受妙法，即一念中，還至本土無有掛閡。諸菩薩等在曼陀羅華、摩訶曼陀羅華華臺之中，結加趺坐思惟法門，所謂欲得見我所在方面，隨身所向，悉令得見；若於深法有疑滯者，以見我故，尋得除滅；若有問義，欲聽法者，以見我故，即得深解無有狐疑。所有菩薩深解無我及無我所，是故能捨身根、命根，一切必定不退于阿耨多羅三藐三菩提。世界無有一切不善之名，亦無受戒、破戒之名、毀戒、悔過。一切眾生，其身皆有三十二相，得那羅延力，乃至成阿耨多羅三藐三菩提，無有一人六根毀缺不完具者。所有眾生即于生已，鬚髮自落，服三法衣，得善分別三昧，乃至阿耨多羅三藐三菩提終不中失。諸眾生等，悉得和合一切善根，無有一人為老病所苦。若諸菩薩命終之時，結加趺坐，入於火定，自燒其身，燒其身已，四方清風來吹其身，舍利散在諸方無佛世界，尋時變作摩尼寶珠，如轉輪聖王所有寶珠。若有眾生見觸之者，悉令不墮三惡道中，乃至涅槃不受諸苦，即得捨身生於他方現在佛所，咨受妙法，發阿耨多羅三藐三菩提心便不退轉。所有眾生若命終時，其心在定無有散亂，不受諸苦愛別離等。命終之後，不墮八難無佛之世，乃至成阿耨多羅三藐三菩提，常得見佛，咨受妙法，供養眾僧。一切眾生離於貪慾、瞋恚、愚癡、恩愛、嫉妒、無明、憍慢
現代漢語譯本：清晨時分，四面八方吹來輕柔清凈的風，散發著微妙的香氣和各種鮮花。由於風力的作用，菩薩們從禪定中起身，起身之後，立即獲得如意神通之力。憑藉這種力量，他們在一念之間就能到達十方，每一方都有如一佛國土微塵數那樣多的佛世界，供養現在諸佛世尊，請受微妙的佛法，並且在一念之間，就能返回自己的本土，沒有任何阻礙。菩薩們在曼陀羅花、摩訶曼陀羅花的花臺上，結跏趺坐，思惟佛法。他們想要見到我所在的方向，就能隨著自己的意願看到；如果對深奧的佛法有疑惑，因為見到我，就能立即消除；如果有疑問，想要聽聞佛法，因為見到我，就能深入理解，不再有疑惑。所有菩薩都深刻理解無我以及無我所，因此能夠捨棄身根、命根，一切都必定不會從阿耨多羅三藐三菩提退轉。這個世界沒有一切不善的名號，也沒有受戒、破戒、毀戒、懺悔的說法。一切眾生，身上都有三十二相，獲得那羅延的力量，乃至成就阿耨多羅三藐三菩提，沒有一個人六根殘缺不全。所有眾生在出生后，頭髮和鬍鬚自然脫落，穿上三法衣，獲得善分別三昧，乃至成就阿耨多羅三藐三菩提，始終不會失去。所有眾生都能夠和合一切善根，沒有一個人被衰老和疾病所困擾。如果菩薩在臨終時，結跏趺坐，進入火定，自己焚燒身體。焚燒身體后，四方清風吹拂其身，舍利散落在沒有佛的世界，隨即變成摩尼寶珠，如同轉輪聖王所擁有的寶珠。如果有眾生見到或觸碰到這些寶珠，都不會墮入三惡道，乃至涅槃，不受各種痛苦，立即捨棄身體，轉生到其他方位的現在佛所在之處，請教微妙的佛法，發起阿耨多羅三藐三菩提心，並且不再退轉。所有眾生在臨終時，心都在禪定中，沒有散亂，不受各種痛苦和愛別離等。臨終之後，不會墮入八難，不會出生在沒有佛的時代，乃至成就阿耨多羅三藐三菩提，常常能夠見到佛，請教微妙的佛法，供養僧眾。一切眾生都遠離貪慾、嗔恚、愚癡、恩愛、嫉妒、無明、驕慢。 現代漢語譯本：清晨時分，四方吹來柔和清凈的風，散發著微妙的香氣和各種鮮花。由於風的緣故，菩薩們從禪定中起身，起身之後，立即獲得如意神通的力量。憑藉這種力量，他們在一念之間就能到達十方，每一方都有如一佛國土微塵數那樣多的佛世界，供養現在諸佛世尊，請受微妙的佛法，並且在一念之間，就能返回自己的本土，沒有任何障礙。菩薩們在曼陀羅花、摩訶曼陀羅花的花臺上，結跏趺坐，思惟佛法。他們想要見到我所在的方向，就能隨著自己的意願看到；如果對深奧的佛法有疑惑，因為見到我，就能立即消除；如果有疑問，想要聽聞佛法，因為見到我，就能深入理解，不再有疑惑。所有菩薩都深刻理解無我以及無我所，因此能夠捨棄身根、命根，一切都必定不會從阿耨多羅三藐三菩提退轉。這個世界沒有一切不善的名號，也沒有受戒、破戒、毀戒、懺悔的說法。一切眾生，身上都有三十二相，獲得那羅延的力量，乃至成就阿耨多羅三藐三菩提，沒有一個人六根殘缺不全。所有眾生在出生后，頭髮和鬍鬚自然脫落，穿上三法衣，獲得善分別三昧，乃至成就阿耨多羅三藐三菩提，始終不會失去。所有眾生都能夠和合一切善根，沒有一個人被衰老和疾病所困擾。如果菩薩在臨終時，結跏趺坐，進入火定，自己焚燒身體。焚燒身體后，四方清風吹拂其身，舍利散落在沒有佛的世界，隨即變成摩尼寶珠，如同轉輪聖王所擁有的寶珠。如果有眾生見到或觸碰到這些寶珠，都不會墮入三惡道，乃至涅槃，不受各種痛苦，立即捨棄身體，轉生到其他方位的現在佛所在之處，請教微妙的佛法，發起阿耨多羅三藐三菩提心，並且不再退轉。所有眾生在臨終時，心都在禪定中，沒有散亂，不受各種痛苦和愛別離等。臨終之後，不會墮入八難，不會出生在沒有佛的時代，乃至成就阿耨多羅三藐三菩提，常常能夠見到佛，請教微妙的佛法，供養僧眾。一切眾生都遠離貪慾、嗔恚、愚癡、恩愛、嫉妒、無明、驕慢。
English version: At dawn, gentle and pure winds blow from all directions, carrying subtle fragrances and scattering various flowers. Due to the power of the wind, the Bodhisattvas arise from their samadhi. Upon arising, they immediately gain the power of wish-fulfilling spiritual abilities. With this power, in a single moment, they can reach the ten directions, each direction having as many Buddha worlds as there are dust particles in a Buddha land. They make offerings to the present Buddhas, the World Honored Ones, and receive the wonderful Dharma. In that same moment, they return to their own lands without any hindrance. The Bodhisattvas, seated in full lotus posture on the platforms of Mandarava and Maha-mandarava flowers, contemplate the Dharma. They wish to see the direction where I am, and they can see it according to their will. If they have doubts about the profound Dharma, upon seeing me, those doubts are immediately dispelled. If they have questions and wish to hear the Dharma, upon seeing me, they gain deep understanding without any doubts. All Bodhisattvas deeply understand the concept of no-self and no-mine, and therefore, they can relinquish their physical body and life force. They are all certain not to regress from Anuttara-samyak-sambodhi. In this world, there are no names for any unwholesome actions, nor are there any concepts of taking precepts, breaking precepts, violating precepts, or repentance. All sentient beings possess the thirty-two marks of a great being and obtain the strength of Narayana, eventually attaining Anuttara-samyak-sambodhi. There is not a single person whose six senses are incomplete or defective. All sentient beings, upon birth, naturally shed their hair and beards, wear the three Dharma robes, and attain the Samadhi of Good Discrimination. They will never lose this until they achieve Anuttara-samyak-sambodhi. All sentient beings are able to harmonize all wholesome roots, and no one is afflicted by old age or sickness. When Bodhisattvas pass away, they sit in full lotus posture, enter the fire samadhi, and self-cremate their bodies. After cremation, pure winds from all directions blow upon their remains, and the relics are scattered in Buddha-less worlds. These relics then transform into Mani jewels, like the jewels possessed by a Universal Monarch. If any sentient being sees or touches these jewels, they will not fall into the three evil realms, and will eventually attain Nirvana, free from all suffering. They will immediately relinquish their bodies and be reborn in the presence of a present Buddha in another direction, where they will learn the wonderful Dharma, generate the mind of Anuttara-samyak-sambodhi, and never regress. When all sentient beings pass away, their minds are in samadhi, without any distraction, and they do not experience suffering, such as separation from loved ones. After death, they will not fall into the eight difficulties or be born in an age without a Buddha. They will eventually attain Anuttara-samyak-sambodhi, always seeing the Buddha, learning the wonderful Dharma, and making offerings to the Sangha. All sentient beings are free from greed, hatred, ignorance, attachment, jealousy, delusion, and arrogance. English version: At the break of dawn, gentle and pure winds blow from all directions, carrying subtle fragrances and scattering various flowers. Due to the power of the wind, the Bodhisattvas rise from their meditative states. Upon rising, they immediately gain the power of wish-fulfilling spiritual abilities. With this power, in a single moment, they can reach the ten directions, each direction having as many Buddha worlds as there are dust particles in a Buddha land. They make offerings to the present Buddhas, the World Honored Ones, and receive the wonderful Dharma. In that same moment, they return to their own lands without any hindrance. The Bodhisattvas, seated in full lotus posture on the platforms of Mandarava and Maha-mandarava flowers, contemplate the Dharma. They wish to see the direction where I am, and they can see it according to their will. If they have doubts about the profound Dharma, upon seeing me, those doubts are immediately dispelled. If they have questions and wish to hear the Dharma, upon seeing me, they gain deep understanding without any doubts. All Bodhisattvas deeply understand the concept of no-self and no-mine, and therefore, they can relinquish their physical body and life force. They are all certain not to regress from Anuttara-samyak-sambodhi. In this world, there are no names for any unwholesome actions, nor are there any concepts of taking precepts, breaking precepts, violating precepts, or repentance. All sentient beings possess the thirty-two marks of a great being and obtain the strength of Narayana, eventually attaining Anuttara-samyak-sambodhi. There is not a single person whose six senses are incomplete or defective. All sentient beings, upon birth, naturally shed their hair and beards, wear the three Dharma robes, and attain the Samadhi of Good Discrimination. They will never lose this until they achieve Anuttara-samyak-sambodhi. All sentient beings are able to harmonize all wholesome roots, and no one is afflicted by old age or sickness. When Bodhisattvas pass away, they sit in full lotus posture, enter the fire samadhi, and self-cremate their bodies. After cremation, pure winds from all directions blow upon their remains, and the relics are scattered in Buddha-less worlds. These relics then transform into Mani jewels, like the jewels possessed by a Universal Monarch. If any sentient being sees or touches these jewels, they will not fall into the three evil realms, and will eventually attain Nirvana, free from all suffering. They will immediately relinquish their bodies and be reborn in the presence of a present Buddha in another direction, where they will learn the wonderful Dharma, generate the mind of Anuttara-samyak-sambodhi, and never regress. When all sentient beings pass away, their minds are in samadhi, without any distraction, and they do not experience suffering, such as separation from loved ones. After death, they will not fall into the eight difficulties or be born in an age without a Buddha. They will eventually attain Anuttara-samyak-sambodhi, always seeing the Buddha, learning the wonderful Dharma, and making offerings to the Sangha. All sentient beings are free from greed, hatred, ignorance, attachment, jealousy, delusion, and arrogance.
。世界無有聲聞、緣覺，所有大眾純諸菩薩摩訶薩等充滿其國，其心柔軟，無有愛濁，堅固不退于阿耨多羅三藐三菩提得諸三昧。世界純有清凈光明，十方如微塵等諸佛世界，悉皆得聞我之世界。我界所有微妙之香，悉遍十方如微塵等諸佛世界，我界眾生常得快樂，未曾聞有受苦之聲。世尊！我行菩薩道時不作齊限，我今要當莊嚴如是清凈佛土，眾生之類皆使清凈遍滿其國，然後乃成阿耨多羅三藐三菩提。
「『世尊！我成阿耨多羅三藐三菩提，當出無量無邊光明照於十方，如千佛剎微塵數等諸佛世界，令彼眾生悉遙見我三十二相，即時得斷貪慾、瞋恚、愚癡、嫉妒、無明、憍慢一切煩惱，發阿耨多羅三藐三菩提心，如其所求得陀羅尼三昧忍辱。以見我故，寒冰地獄所有眾生悉得熅樂，譬如菩薩入第二禪。以見我故，身心受于第一妙樂，發阿耨多羅三藐三菩提心，若其命終，要當生我佛之世界，生已即得不退轉于阿耨多羅三藐三菩提；熱地獄等、畜生、餓鬼亦復如是。諸天所見光明一倍。令我壽命無量無邊無能數者，除一切智。
「『世尊！我成阿耨多羅三藐三菩提已，令十方無量無邊阿僧祇世界現在諸佛稱讚於我，其餘眾生若得聞是稱讚我聲，愿作善根速生我國，命終之後必生我國，唯除五逆、毀壞正法、誹謗聖人
現代漢語譯本：'此世界沒有聲聞和緣覺，所有大眾都是純粹的菩薩摩訶薩，充滿整個國度。他們的心柔軟，沒有愛慾的污濁，在證得無上正等正覺的道路上堅定不退，並獲得各種三昧。這個世界純凈光明，十方如微塵般多的佛世界都能聽到我這個世界的聲音。我這個世界所有微妙的香氣，都遍佈十方如微塵般多的佛世界。我這個世界的眾生常常得到快樂，從未聽到過受苦的聲音。世尊！我修行菩薩道時沒有設定期限，我現在要莊嚴如此清凈的佛土，使所有眾生都清凈並充滿這個國度，然後才證得無上正等正覺。' '世尊！我證得無上正等正覺時，將發出無量無邊的光明，照耀十方如千佛剎微塵數般多的佛世界，使那裡的眾生都能遙見我的三十二相，立即斷除貪慾、嗔恚、愚癡、嫉妒、無明、驕慢等一切煩惱，發起無上正等正覺之心，並如他們所求獲得陀羅尼、三昧、忍辱。因為見到我的緣故，寒冰地獄的所有眾生都能感到溫暖快樂，就像菩薩進入第二禪一樣。因為見到我的緣故，身心都感受到第一等的妙樂，發起無上正等正覺之心，如果他們壽命終結，必定會往生到我的佛國世界，往生后立即在無上正等正覺的道路上不退轉；熱地獄、畜生、餓鬼等也是如此。諸天所見的光明會加倍。使我的壽命無量無邊，無法計數，除非是一切智者。' '世尊！我證得無上正等正覺后，要讓十方無量無邊阿僧祇世界現在諸佛都稱讚我，其餘眾生如果聽到稱讚我的聲音，發願行善，迅速往生我的國度，他們命終之後必定往生我的國度，除非是犯下五逆罪、毀壞正法、誹謗聖人的人。'
English version: 'In this world, there are no Śrāvakas or Pratyekabuddhas; all beings are purely Bodhisattva Mahāsattvas, filling the entire realm. Their minds are gentle, free from the defilement of desire, steadfast and unretreating on the path to Anuttarā-samyak-saṃbodhi, and they attain various samādhis. This world is purely radiant, and all Buddha worlds in the ten directions, as numerous as dust particles, can hear the sound of my world. All the subtle fragrances of my world pervade all Buddha worlds in the ten directions, as numerous as dust particles. The beings of my world always experience happiness and have never heard the sound of suffering. World Honored One! When I practiced the Bodhisattva path, I did not set a limit. Now I shall adorn such a pure Buddha land, making all beings pure and filling this realm, and then I shall attain Anuttarā-samyak-saṃbodhi.' 'World Honored One! When I attain Anuttarā-samyak-saṃbodhi, I will emit immeasurable and boundless light, illuminating all Buddha worlds in the ten directions, as numerous as the dust particles of a thousand Buddha lands. I will enable the beings there to see my thirty-two marks from afar, and they will immediately cut off all afflictions such as greed, hatred, ignorance, jealousy, delusion, and arrogance. They will generate the mind of Anuttarā-samyak-saṃbodhi and, as they wish, attain dhāraṇīs, samādhis, and forbearance. Because of seeing me, all beings in the cold hells will feel warmth and happiness, like a Bodhisattva entering the second dhyāna. Because of seeing me, their bodies and minds will experience the first and most wonderful joy, and they will generate the mind of Anuttarā-samyak-saṃbodhi. If they reach the end of their lives, they will surely be reborn in my Buddha world, and upon being reborn, they will immediately become non-retrogressive on the path to Anuttarā-samyak-saṃbodhi. The same is true for those in the hot hells, as well as animals and hungry ghosts. The light seen by the devas will be doubled. May my lifespan be immeasurable and boundless, beyond calculation, except by the All-Knowing One.' 'World Honored One! After I attain Anuttarā-samyak-saṃbodhi, I will have all the Buddhas in the present in the immeasurable and boundless asaṃkhya worlds of the ten directions praise me. If other beings hear the sound of my praise, and vow to do good deeds to be quickly reborn in my land, they will surely be reborn in my land after they die, except for those who have committed the five heinous crimes, destroyed the true Dharma, or slandered the sages.'
。
「『世尊！我成阿耨多羅三藐三菩提已，十方無量無邊阿僧祇世界中所有眾生，若聞我聲，發願欲生我世界者，是諸眾生臨命終時，悉令見我與諸大眾前後圍繞，我于爾時入無翳三昧，以三昧力故，現在其前而為說法，以聞法故，尋得斷除一切苦惱，心大歡喜，其心喜故，得寶冥三昧，以三昧力故，令心得念及無生忍，命終之後必生我界。若余世界諸眾生等無有七財，不欲修集行於三乘，不欲生於人天中者，亦不修行一切善根及三福處，非法行污、愛著惡欲、專行邪見，如是眾生，愿我入于無燋惱三昧，以三昧力故，彼諸眾生若命終時，我與大眾而住其前為說妙法，復為示現佛土所有，又勸令發阿耨多羅三藐三菩提心，眾生聞已，即於我所，心生深信，歡喜安樂，尋發阿耨多羅三藐三菩提心，令彼眾生得斷苦惱，斷苦惱已，便得日燈光明三昧，斷于癡闇，命終之後，尋生我界。』
「爾時，寶藏如來贊言：『善哉！善哉！汝今乃能作微妙之大愿也。』
「『世尊！若我所愿成就得己利者，愿令十方如微塵等諸佛世界，悉雨憂陀羅婆羅香、並栴檀香、牛頭栴檀香、種種末香。若有眾生在在處處聞是香者，悉發阿耨多羅三藐三菩提心。令我今者得金剛愿三昧，以三昧力故，悉得遙見諸世界中所雨諸香。』
「善男子！爾時王子說是言已，尋得三昧，自見十方如微塵數等諸佛世界，所有諸香憂陀羅婆羅香、牛頭栴檀、種種末香，及見一一方面有不可計諸眾生等，恭敬叉手，發阿耨多羅三藐三菩提心
現代漢語譯本：『世尊！我成就無上正等正覺后，十方無量無邊的阿僧祇世界中所有眾生，如果聽到我的聲音，發願想要往生我的世界，這些眾生臨命終時，我都會讓他們看到我與諸位大眾前後圍繞。那時，我將進入無翳三昧，憑藉三昧的力量，顯現在他們面前為他們說法。因為聽聞佛法，他們會立即斷除一切苦惱，心中充滿歡喜。因為心中歡喜，他們會得到寶冥三昧。憑藉三昧的力量，使他們心中生起正念和無生法忍。命終之後，必定往生我的世界。如果其他世界的眾生沒有七種財富，不願修習三乘佛法，不願往生人天道，也不修行一切善根和三福業，行為不合法度，貪愛執著于惡欲，專門奉行邪見。這樣的眾生，我願進入無燋惱三昧，憑藉三昧的力量，當這些眾生臨命終時，我與大眾會出現在他們面前為他們宣說妙法，併爲他們展示佛土的景象，勸導他們發起無上正等正覺之心。眾生聽聞后，會立即對我生起深深的信心，歡喜安樂，隨即發起無上正等正覺之心，使他們斷除苦惱。斷除苦惱后，他們便會得到日燈光明三昧，斷除愚癡黑暗。命終之後，立即往生我的世界。』 『那時，寶藏如來讚歎道：『善哉！善哉！你現在能夠發如此微妙的大愿啊！』 『世尊！如果我的願望成就，能夠利益自己，愿十方如微塵般多的諸佛世界，都降下優陀羅婆羅香、栴檀香、牛頭栴檀香以及各種末香。如果有眾生在任何地方聞到這些香，都能發起無上正等正覺之心。愿我現在得到金剛愿三昧，憑藉三昧的力量，能夠遙見所有世界所降下的各種香。』 『善男子！』那時，王子說完這些話后，立即得到三昧，親自看到十方如微塵數般多的諸佛世界，所有降下的優陀羅婆羅香、牛頭栴檀以及各種末香，並且看到每一方面都有無數的眾生，恭敬合掌，發起無上正等正覺之心。
English version: 『World Honored One! After I have attained Anuttara-samyak-sambodhi, if all sentient beings in the immeasurable and boundless Asamkhya worlds of the ten directions hear my voice and aspire to be born in my world, when these beings are about to die, I will ensure that they see me surrounded by the great assembly. At that time, I will enter the Samadhi of No Obscuration, and by the power of this Samadhi, I will appear before them and preach the Dharma. By hearing the Dharma, they will immediately eradicate all suffering and affliction, and their hearts will be filled with great joy. Because of this joy, they will attain the Samadhi of Precious Darkness. By the power of this Samadhi, their minds will generate right mindfulness and the acceptance of the non-arising of phenomena. After death, they will certainly be born in my world. If sentient beings in other worlds do not possess the seven treasures, do not wish to cultivate the three vehicles, do not wish to be born in the human or heavenly realms, do not cultivate all good roots and the three meritorious deeds, engage in unlawful conduct, are attached to evil desires, and exclusively adhere to wrong views, for such beings, I vow to enter the Samadhi of No Torment. By the power of this Samadhi, when these beings are about to die, I and the great assembly will appear before them to preach the wonderful Dharma, show them the appearance of the Buddha-land, and encourage them to generate the mind of Anuttara-samyak-sambodhi. Upon hearing this, these beings will immediately develop deep faith in me, experience joy and peace, and then generate the mind of Anuttara-samyak-sambodhi, enabling them to eradicate suffering and affliction. After eradicating suffering and affliction, they will attain the Samadhi of the Light of the Sun Lamp, eradicating ignorance and darkness. After death, they will immediately be born in my world.』 『At that time, the Tathagata Treasure Store praised, 『Excellent! Excellent! You are now able to make such a profound and great vow!』 『World Honored One! If my vows are fulfilled and I can benefit myself, may all the Buddha-worlds in the ten directions, as numerous as dust particles, rain down Utpala flowers, sandalwood, ox-head sandalwood, and various powdered incense. If any sentient beings in any place smell this incense, may they all generate the mind of Anuttara-samyak-sambodhi. May I now attain the Vajra Vow Samadhi, and by the power of this Samadhi, may I be able to see from afar all the various incense raining down in all the worlds.』 『Good man!』 At that time, after the prince spoke these words, he immediately attained the Samadhi, and personally saw all the Utpala flowers, ox-head sandalwood, and various powdered incense raining down in the Buddha-worlds of the ten directions, as numerous as dust particles. He also saw countless sentient beings in every direction, respectfully joining their palms, and generating the mind of Anuttara-samyak-sambodhi.
。寶藏如來告王子言：『善男子！汝之所愿已得成就，天雨種種諸微妙香已，有不可計眾生，恭敬叉手，發阿耨多羅三藐三菩提心，是故號汝為師子香。汝于來世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，上方去此四十二恒河沙世界微塵數等諸佛世界，有世界名青香光明無垢，汝于彼土當得成阿耨多羅三藐三菩提，號光明無垢堅香豐王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』善男子！爾時，師子香菩薩禮寶藏如來頭面著地。
「爾時，如來為師子香菩薩而說偈言：
「『天人師起， 受諸供養， 度脫生死， 令離苦惱， 斷諸結縛， 及諸煩惱， 來世當作， 天人之尊。』
「善男子！爾時，師子香菩薩聞是偈已，心大歡喜，即起合掌，去佛不遠，復坐聽法。
「善男子！爾時，寶海梵志復白第八王子泯圖言，乃至發心亦復如是。爾時，王子前白佛言：『世尊！我今所愿，要當於是不凈世界修菩薩道，復當修治莊嚴十千不凈世界，令其嚴凈如青香光明無垢世界，亦當教化無量菩薩，令心清凈無有垢穢，皆趣大乘，悉使充滿我之世界，然後我當成阿耨多羅三藐三菩提。世尊！愿我修行菩薩道時，要當勝於余諸菩薩。世尊！我已於七歲之中，端坐思惟諸佛菩薩清凈功德，及種種莊嚴佛土功德，是時，即得悉見種種莊嚴三昧等萬一千菩薩三昧增進修行。世尊！若未來諸菩薩等行菩薩道時，亦愿悉得如是三昧
現代漢語譯本：寶藏如來告訴王子說：『善男子！你的願望已經實現，天上降下了各種美妙的香氣，有無數的眾生，恭敬地合掌，發起了無上正等正覺的心，因此稱你為師子香。你將來在經過一個恒河沙數般的阿僧祇劫后，進入第二個恒河沙數般的阿僧祇劫，在上方距離這裡四十二恒河沙世界微塵數那麼多的佛世界之外，有一個世界名叫青香光明無垢，你將在那個國土成就無上正等正覺，號為光明無垢堅香豐王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』善男子！當時，師子香菩薩向寶藏如來頂禮，頭面觸地。 『當時，如來為師子香菩薩說了偈語： 『天人導師興起，接受各種供養， 度脫生死輪迴，使眾生脫離苦惱， 斷除各種束縛，以及各種煩惱， 來世將成為，天人中最尊貴者。』 『善男子！當時，師子香菩薩聽了這偈語后，心中非常歡喜，立即起身合掌，在離佛不遠的地方，又坐下聽法。 『善男子！當時，寶海梵志又告訴第八王子泯圖，乃至發心也是如此。當時，王子向前對佛說：『世尊！我現在的願望，一定要在這個不清凈的世界修行菩薩道，還要修治莊嚴十千個不清凈的世界，使它們像青香光明無垢世界一樣莊嚴清凈，還要教化無量菩薩，使他們的心清凈沒有污垢，都趨向大乘，全部充滿我的世界，然後我才成就無上正等正覺。世尊！愿我在修行菩薩道時，一定要勝過其他菩薩。世尊！我已經在七年中，端坐思惟諸佛菩薩清凈的功德，以及種種莊嚴佛土的功德，那時，就得到了能見到種種莊嚴三昧等一萬一千種菩薩三昧的增進修行。世尊！如果未來諸菩薩等修行菩薩道時，也希望都能得到這樣的三昧。』
English version: The Tathagata Treasure told the prince: 'Good man! Your wish has been fulfilled. The heavens have rained down various exquisite fragrances, and countless beings, with palms together in reverence, have generated the mind of Anuttara-samyak-sambodhi. Therefore, you are called Lion Fragrance. In the future, after passing through as many asamkhya kalpas as there are sands in the Ganges River, and entering the second asamkhya kalpa as many as the sands in the Ganges River, above, beyond forty-two Ganges River sand-like dust-particle Buddha worlds, there is a world named Pure Fragrance Light Immaculate. In that land, you will attain Anuttara-samyak-sambodhi, and be named Light Immaculate Firm Fragrance Abundant King Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan.' Good man! At that time, the Bodhisattva Lion Fragrance bowed to the Tathagata Treasure, his head touching the ground. 'At that time, the Tathagata spoke a verse for the Bodhisattva Lion Fragrance: 'The teacher of gods and men arises, receiving all offerings, Releasing from the cycle of birth and death, freeing beings from suffering, Breaking all bonds, and all afflictions, In the future, he will become, the most honored among gods and men.' 'Good man! At that time, the Bodhisattva Lion Fragrance, having heard this verse, was greatly delighted. He immediately rose, joined his palms, and sat down not far from the Buddha to listen to the Dharma again. 'Good man! At that time, the Brahmin Treasure Ocean also told the eighth prince, Mintu, that even the generation of the mind was the same. At that time, the prince stepped forward and said to the Buddha: 'World Honored One! My present wish is to cultivate the Bodhisattva path in this impure world, and also to cultivate and adorn ten thousand impure worlds, making them as pure and adorned as the Pure Fragrance Light Immaculate world. I will also teach countless Bodhisattvas, making their minds pure and without defilement, all turning towards the Mahayana, filling my world completely, and then I will attain Anuttara-samyak-sambodhi. World Honored One! I wish that when I cultivate the Bodhisattva path, I will surpass all other Bodhisattvas. World Honored One! For seven years, I have been sitting in meditation, contemplating the pure merits of all Buddhas and Bodhisattvas, and the merits of various adorned Buddha lands. At that time, I immediately obtained the advancement in practice of seeing various adorned samadhis and eleven thousand Bodhisattva samadhis. World Honored One! If future Bodhisattvas, when practicing the Bodhisattva path, also wish to obtain such samadhis.'
。世尊！愿我得出離三世勝幢三昧，以三昧力故，悉見十方無量無邊諸佛世界，在在處處現在諸佛，出離三世，為諸眾生說于正法。世尊！愿我得不退三昧，以三昧力故，於一念中，悉見如微塵等諸佛菩薩及諸聲聞恭敬圍繞，愿我於此一一佛所，得無依止三昧，以三昧力故，作變化身，一時遍至如一佛界微塵數等諸如來所，供養禮拜，愿我一一身以種種無上珍寶、華香、涂香、末香、妙勝伎樂種種莊嚴，供養一一諸佛。世尊！愿我一一身於一一佛所，如大海水渧等劫行菩薩道。愿我得一切身變化三昧，以三昧力故，於一念中在一一佛前，知如一佛土微塵數等諸佛世界。世尊！愿我得功德力三昧，以三昧力故於一一佛前，遍到如一佛土微塵數等諸世尊所，以微妙讚歎讚歎諸佛。世尊！愿我得不眴三昧，以三昧力故，於一念中，悉見諸佛遍滿十方無量無邊世界之中。世尊！愿我得無諍三昧，以三昧力故，於一念中，悉見過去未來現在諸佛所有凈妙世界。世尊！愿我得首楞嚴三昧，以三昧力故，化作地獄之身入地獄中，與地獄眾生說微妙法，勸令發阿耨多羅三藐三菩提心；彼諸眾生聞是法已，尋發無上菩提之心，即便命終生於人中，隨所生處，常得值佛，隨所值佛，而得聽法，聽受法已，即得住于不退轉地。乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等、天、龍、鬼神、夜叉、羅剎、毗舍遮、富單那、伽吒富單那、屠殺、魁膾、商賈、淫女、畜生、餓鬼，如是等眾亦復如是，皆令發阿耨多羅三藐三菩提心
現代漢語譯本：世尊！愿我能獲得出離三世的殊勝幢相三昧，憑藉此三昧的力量，能夠完全見到十方無量無邊的諸佛世界，在每個地方都有現在的諸佛，他們出離三世，為眾生宣說正法。世尊！愿我能獲得不退轉的三昧，憑藉此三昧的力量，在一念之間，能夠完全見到如微塵般眾多的諸佛菩薩以及諸位聲聞恭敬圍繞，愿我在每一位佛陀那裡，都能獲得無所依止的三昧，憑藉此三昧的力量，化作變化之身，同時遍至如一個佛界微塵數般眾多的如來之處，供養禮拜，愿我每一個化身都以種種無上的珍寶、鮮花、涂香、末香、美妙的音樂等種種莊嚴之物，供養每一位諸佛。世尊！愿我每一個化身在每一位佛陀那裡，都如大海水滴般經歷無數劫修行菩薩道。愿我能獲得一切身變化的三昧，憑藉此三昧的力量，在一念之間，在每一位佛陀面前，都能知曉如一個佛土微塵數般眾多的諸佛世界。世尊！愿我能獲得功德力三昧，憑藉此三昧的力量，在每一位佛陀面前，都能遍至如一個佛土微塵數般眾多的世尊之處，以微妙的讚歎之詞讚美諸佛。世尊！愿我能獲得不瞬三昧，憑藉此三昧的力量，在一念之間，能夠完全見到諸佛遍佈十方無量無邊的世界之中。世尊！愿我能獲得無諍三昧，憑藉此三昧的力量，在一念之間，能夠完全見到過去、未來、現在諸佛所有清凈美妙的世界。世尊！愿我能獲得首楞嚴三昧，憑藉此三昧的力量，化作地獄之身進入地獄之中，為地獄眾生宣說微妙的佛法，勸導他們發起阿耨多羅三藐三菩提心；那些眾生聽聞此法之後，立即發起無上菩提之心，隨即命終轉生到人間，無論轉生到何處，都能常常遇到佛陀，無論遇到哪位佛陀，都能聽聞佛法，聽聞佛法之後，就能安住于不退轉的地位。乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等、天、龍、鬼神、夜叉、羅剎、毗舍遮、富單那、伽吒富單那、屠殺者、劊子手、商人、妓女、畜生、餓鬼，像這樣的眾生也同樣如此，都令他們發起阿耨多羅三藐三菩提心。 現代漢語譯本：世尊！愿我能獲得出離三世的殊勝幢相三昧，憑藉此三昧的力量，能夠完全見到十方無量無邊的諸佛世界，在每個地方都有現在的諸佛，他們出離三世，為眾生宣說正法。世尊！愿我能獲得不退轉的三昧，憑藉此三昧的力量，在一念之間，能夠完全見到如微塵般眾多的諸佛菩薩以及諸位聲聞恭敬圍繞，愿我在每一位佛陀那裡，都能獲得無所依止的三昧，憑藉此三昧的力量，化作變化之身，同時遍至如一個佛界微塵數般眾多的如來之處，供養禮拜，愿我每一個化身都以種種無上的珍寶、鮮花、涂香、末香、美妙的音樂等種種莊嚴之物，供養每一位諸佛。世尊！愿我每一個化身在每一位佛陀那裡，都如大海水滴般經歷無數劫修行菩薩道。愿我能獲得一切身變化的三昧，憑藉此三昧的力量，在一念之間，在每一位佛陀面前，都能知曉如一個佛土微塵數般眾多的諸佛世界。世尊！愿我能獲得功德力三昧，憑藉此三昧的力量，在每一位佛陀面前，都能遍至如一個佛土微塵數般眾多的世尊之處，以微妙的讚歎之詞讚美諸佛。世尊！愿我能獲得不瞬三昧，憑藉此三昧的力量，在一念之間，能夠完全見到諸佛遍佈十方無量無邊的世界之中。世尊！愿我能獲得無諍三昧，憑藉此三昧的力量，在一念之間，能夠完全見到過去、未來、現在諸佛所有清凈美妙的世界。世尊！愿我能獲得首楞嚴三昧，憑藉此三昧的力量，化作地獄之身進入地獄之中，為地獄眾生宣說微妙的佛法，勸導他們發起阿耨多羅三藐三菩提心；那些眾生聽聞此法之後，立即發起無上菩提之心，隨即命終轉生到人間，無論轉生到何處，都能常常遇到佛陀，無論遇到哪位佛陀，都能聽聞佛法，聽聞佛法之後，就能安住于不退轉的地位。乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等、天、龍、鬼神、夜叉、羅剎、毗舍遮、富單那、伽吒富單那、屠殺者、劊子手、商人、妓女、畜生、餓鬼，像這樣的眾生也同樣如此，都令他們發起阿耨多羅三藐三菩提心。
English version: World Honored One! I wish to attain the Samadhi of the Victorious Banner that transcends the three realms, so that by the power of this Samadhi, I may see all the immeasurable Buddha worlds in the ten directions, where present Buddhas are in every place, transcending the three realms and expounding the Dharma for all beings. World Honored One! I wish to attain the Samadhi of Non-Regression, so that by the power of this Samadhi, in a single moment, I may see all the Buddhas and Bodhisattvas, as numerous as dust motes, and all the Shravakas respectfully surrounding them. I wish that at each of these Buddhas, I may attain the Samadhi of Non-Attachment, so that by the power of this Samadhi, I may transform my body and simultaneously reach all the Tathagatas, as numerous as the dust motes in a Buddha-field, to make offerings and pay homage. I wish that each of my transformed bodies may offer to each Buddha various supreme treasures, flowers, fragrant ointments, powdered incense, and exquisite music, and all kinds of adornments. World Honored One! I wish that each of my transformed bodies may practice the Bodhisattva path for as many kalpas as there are drops of water in the great ocean, at each Buddha's place. I wish to attain the Samadhi of Transforming All Bodies, so that by the power of this Samadhi, in a single moment, I may know all the Buddha worlds, as numerous as the dust motes in a Buddha-land, before each Buddha. World Honored One! I wish to attain the Samadhi of the Power of Merit, so that by the power of this Samadhi, I may reach all the World Honored Ones, as numerous as the dust motes in a Buddha-land, before each Buddha, and praise the Buddhas with subtle praises. World Honored One! I wish to attain the Samadhi of Unblinking Vision, so that by the power of this Samadhi, in a single moment, I may see all the Buddhas filling the immeasurable worlds in the ten directions. World Honored One! I wish to attain the Samadhi of Non-Contention, so that by the power of this Samadhi, in a single moment, I may see all the pure and wonderful worlds of the Buddhas of the past, present, and future. World Honored One! I wish to attain the Shurangama Samadhi, so that by the power of this Samadhi, I may transform into a hell-being and enter the hells, expounding the subtle Dharma to the beings in hell, and encouraging them to arouse the mind of Anuttara-Samyak-Sambodhi. When those beings hear this Dharma, they will immediately arouse the mind of supreme Bodhi, and upon death, they will be reborn among humans. Wherever they are reborn, they will always encounter Buddhas, and wherever they encounter Buddhas, they will hear the Dharma. Having heard the Dharma, they will immediately abide in the stage of non-regression. Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, gods, dragons, ghosts, Yakshas, Rakshasas, Pisachas, Putanas, Kataputanas, butchers, executioners, merchants, prostitutes, animals, and hungry ghosts, all such beings will also be led to arouse the mind of Anuttara-Samyak-Sambodhi. English version: World Honored One! I wish to attain the Samadhi of the Victorious Banner that transcends the three realms, so that by the power of this Samadhi, I may see all the immeasurable Buddha worlds in the ten directions, where present Buddhas are in every place, transcending the three realms and expounding the Dharma for all beings. World Honored One! I wish to attain the Samadhi of Non-Regression, so that by the power of this Samadhi, in a single moment, I may see all the Buddhas and Bodhisattvas, as numerous as dust motes, and all the Shravakas respectfully surrounding them. I wish that at each of these Buddhas, I may attain the Samadhi of Non-Attachment, so that by the power of this Samadhi, I may transform my body and simultaneously reach all the Tathagatas, as numerous as the dust motes in a Buddha-field, to make offerings and pay homage. I wish that each of my transformed bodies may offer to each Buddha various supreme treasures, flowers, fragrant ointments, powdered incense, and exquisite music, and all kinds of adornments. World Honored One! I wish that each of my transformed bodies may practice the Bodhisattva path for as many kalpas as there are drops of water in the great ocean, at each Buddha's place. I wish to attain the Samadhi of Transforming All Bodies, so that by the power of this Samadhi, in a single moment, I may know all the Buddha worlds, as numerous as the dust motes in a Buddha-land, before each Buddha. World Honored One! I wish to attain the Samadhi of the Power of Merit, so that by the power of this Samadhi, I may reach all the World Honored Ones, as numerous as the dust motes in a Buddha-land, before each Buddha, and praise the Buddhas with subtle praises. World Honored One! I wish to attain the Samadhi of Unblinking Vision, so that by the power of this Samadhi, in a single moment, I may see all the Buddhas filling the immeasurable worlds in the ten directions. World Honored One! I wish to attain the Samadhi of Non-Contention, so that by the power of this Samadhi, in a single moment, I may see all the pure and wonderful worlds of the Buddhas of the past, present, and future. World Honored One! I wish to attain the Shurangama Samadhi, so that by the power of this Samadhi, I may transform into a hell-being and enter the hells, expounding the subtle Dharma to the beings in hell, and encouraging them to arouse the mind of Anuttara-Samyak-Sambodhi. When those beings hear this Dharma, they will immediately arouse the mind of supreme Bodhi, and upon death, they will be reborn among humans. Wherever they are reborn, they will always encounter Buddhas, and wherever they encounter Buddhas, they will hear the Dharma. Having heard the Dharma, they will immediately abide in the stage of non-regression. Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, gods, dragons, ghosts, Yakshas, Rakshasas, Pisachas, Putanas, Kataputanas, butchers, executioners, merchants, prostitutes, animals, and hungry ghosts, all such beings will also be led to arouse the mind of Anuttara-Samyak-Sambodhi.
。有諸眾生隨所生處得諸色像，我分之身如業所作，隨受苦樂及諸工巧，愿我變化作如是身，隨其所作而教化之。世尊！若有眾生各各異音，愿我隨其種種音聲，而為說法各令歡喜，因其歡喜勸發安止，令其不退于阿耨多羅三藐三菩提。世尊！我要當教十千佛土所有眾生，令心清凈，無有行業煩惱諸毒，乃至不令一人屬於四魔，何況多也。若我莊嚴十千佛土如是清凈，如光明無垢尊香王佛青香光明無垢世界，所有種種微妙莊嚴，然後我身及諸眷屬，乃當如彼師子香菩薩之所愿也。
「『世尊！若我所愿成就得己利者，當令十千諸佛世界所有眾生斷諸苦惱，得柔軟心，得調伏心，各各自於四天地獄，見佛世尊現在說法，一切眾生自然而得種種珍寶、華香、末香及以涂香，種種衣服，種種幢幡，各各以用供養于佛，供養佛已，悉發無上菩提之心。世尊！我等今者以悉得見種種莊嚴三昧力故，皆得遙見如是諸事。』作是語已，尋如所愿，悉得見之。
「爾時，世尊贊阿彌具言：『善哉！善哉！善男子！汝今世界周匝四面一萬佛土清凈莊嚴，于未來世，復當教化無量眾生令心清凈，復當供養無量無邊諸佛世尊。善男子！以是緣故，今改汝字名為普賢，于未來世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，末後分中於北方界，去此世界過六十恒河沙等佛土，有世界名知水善凈功德，汝當於中成阿耨多羅三藐三菩提，號智剛吼自在相王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』善男子！爾時，普賢菩薩摩訶薩頭面著地禮寶藏佛
現代漢語譯本：『世尊！有各種眾生在他們所生的不同地方獲得不同的形貌，我的化身會根據他們的業力而顯現，承受苦樂以及各種技藝。我希望我的化身能變成他們那樣的身形，根據他們所做的事情來教化他們。世尊！如果眾生有不同的語言，我希望我能用他們各自的語言為他們說法，使他們都感到歡喜，並因他們的歡喜而勸導他們安住于正道，使他們不退轉于無上正等正覺。世尊！我應當教化十千佛土的所有眾生，使他們的心清凈，沒有行為上的煩惱和各種毒害，甚至不讓一個人屬於四魔的勢力，更何況更多的人呢。如果我能將十千佛土莊嚴得如此清凈，如同光明無垢尊香王佛的青香光明無垢世界那樣，具有各種微妙的莊嚴，那麼我的身體和我的眷屬，才能像師子香菩薩所期望的那樣。』 『世尊！如果我的願望能夠實現，並使我獲得利益，就應當讓十千佛土的所有眾生斷除各種苦惱，獲得柔軟的心，獲得調伏的心。讓他們各自在四大天地獄，見到佛世尊現在說法，一切眾生自然而然地獲得各種珍寶、鮮花、末香以及涂香，各種衣服，各種幢幡，各自用這些來供養佛。供養佛之後，都發起無上菩提之心。世尊！我們現在因為都得到了見到各種莊嚴三昧的力量，所以都能遙遠地看到這些事情。』說完這些話后，他們立刻如願以償，都看到了這些景象。 『那時，世尊讚歎阿彌具說：『好啊！好啊！善男子！你現在的世界周圍四面一萬佛土都清凈莊嚴，在未來世，你還將教化無量眾生使他們的心清凈，還將供養無量無邊的諸佛世尊。善男子！因為這個緣故，現在改你的名字為普賢。在未來世，經過一個恒河沙數等阿僧祇劫，進入第二個恒河沙數等阿僧祇劫的最後一部分，在北方界，距離這個世界超過六十個恒河沙數等佛土的地方，有一個世界名叫知水善凈功德，你將會在那裡成就無上正等正覺，號為智剛吼自在相王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』善男子！那時，普賢菩薩摩訶薩頭面著地禮拜寶藏佛。
English version: 'World Honored One! There are various sentient beings who, in the different places they are born, acquire different appearances. My manifested bodies will appear according to their karma, experiencing suffering and joy, as well as various skills. I wish that my manifested bodies could transform into forms like theirs, and according to what they do, teach them. World Honored One! If sentient beings have different languages, I wish that I could use their respective languages to teach them the Dharma, making them all joyful, and through their joy, encourage them to abide in the right path, so that they do not regress from the Unsurpassed Perfect Enlightenment. World Honored One! I should teach all sentient beings in ten thousand Buddha lands, making their minds pure, free from the afflictions of actions and various poisons, not even allowing one person to belong to the power of the four demons, let alone more. If I can adorn ten thousand Buddha lands so purely, like the Blue Fragrance Light Immaculate World of the Light Immaculate Honored Fragrance King Buddha, with all kinds of subtle adornments, then my body and my retinue will be like what the Lion Fragrance Bodhisattva wished for.' 'World Honored One! If my wishes can be fulfilled and bring me benefit, then it should cause all sentient beings in ten thousand Buddha lands to cut off all suffering and affliction, obtain a gentle heart, and obtain a tamed heart. Let each of them, in the four great continents, see the World Honored Buddha now teaching the Dharma. Let all sentient beings naturally obtain various treasures, flowers, powdered incense, and fragrant ointments, various clothes, and various banners, and let each use these to make offerings to the Buddha. After making offerings to the Buddha, let them all generate the mind of Unsurpassed Bodhi. World Honored One! We now, because we have all obtained the power of seeing various adornment samadhi, can all remotely see these things.' After saying these words, they immediately fulfilled their wishes and saw these scenes. 'At that time, the World Honored One praised Amitayus, saying: 'Excellent! Excellent! Good man! Your current world, surrounded by ten thousand Buddha lands on all four sides, is pure and adorned. In the future, you will also teach countless sentient beings, making their minds pure, and you will also make offerings to countless Buddhas, World Honored Ones. Good man! Because of this reason, now your name is changed to Samantabhadra. In the future, after passing through one Ganges River sand number of asamkhya kalpas, entering the last part of the second Ganges River sand number of asamkhya kalpas, in the northern realm, beyond sixty Ganges River sand number of Buddha lands from this world, there is a world named Knowing Water Good Pure Merit. You will achieve Unsurpassed Perfect Enlightenment there, and be named the Wisdom Vajra Roar Self-Mastery King Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Devanam Manusyanam, Buddha, World Honored One.' Good man! At that time, the Bodhisattva Mahasattva Samantabhadra prostrated himself with his head to the ground, paying homage to the Treasure Store Buddha.'
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「爾時，如來即為普賢菩薩而說偈言：
「『汝起善導師， 已得如所愿， 善能調眾生， 皆令得一心， 度于煩惱河， 及脫諸惡法， 來世作燈明， 諸天世人師。』
「善男子！爾時，會中有十千人心生懈怠，異口同音作如是言：『世尊！我等來世即于如是嚴凈佛土，成阿耨多羅三藐三菩提，所謂普賢菩薩所修清凈諸世界也。世尊！我等要當具足修六波羅蜜，以具足六波羅蜜故，各各于諸佛土成阿耨多羅三藐三菩提。』善男子！爾時，寶藏如來即便為是十千人等，授阿耨多羅三藐三菩提記：『善男子！普賢菩薩成阿耨多羅三藐三菩提時，汝等當於普賢菩薩所修清凈萬佛土中，一時成阿耨多羅三藐三菩提，有一千佛同號智熾尊音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊
現代漢語譯本 『那時，如來就為普賢菩薩說了偈語： 『你起身吧，善的導師，已經如你所愿， 善於調伏眾生，使他們都得到一心， 度過煩惱的河流，並脫離各種惡法， 來世將成為燈明，是諸天和世人的導師。』 『善男子！那時，法會中有萬人心生懈怠，異口同聲地說：『世尊！我們來世就在這樣莊嚴清凈的佛土，成就阿耨多羅三藐三菩提，也就是普賢菩薩所修的清凈世界。世尊！我們應當具足修習六波羅蜜，因為具足六波羅蜜的緣故，各自在諸佛國土成就阿耨多羅三藐三菩提。』善男子！那時，寶藏如來就為這萬人授了阿耨多羅三藐三菩提的記別：『善男子！普賢菩薩成就阿耨多羅三藐三菩提時，你們應當在普賢菩薩所修的清凈萬佛國土中，同時成就阿耨多羅三藐三菩提，其中有一千佛同號智熾尊音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
English version 『At that time, the Tathagata then spoke these verses for Samantabhadra Bodhisattva: 『Arise, good guide, you have already obtained what you wished for, You are skilled in taming sentient beings, enabling them all to attain one-pointedness of mind, Crossing the river of afflictions, and escaping all evil dharmas, In the future, you will be a lamp of light, a teacher of gods and humans.』 『Good man! At that time, ten thousand people in the assembly became lax, and with one voice said: 『World Honored One! In the future, we will attain Anuttara-samyak-sambodhi in such a solemn and pure Buddha-land, which is the pure world cultivated by Samantabhadra Bodhisattva. World Honored One! We should fully cultivate the six paramitas, and because of fully cultivating the six paramitas, each of us will attain Anuttara-samyak-sambodhi in various Buddha-lands.』 Good man! At that time, the Tathagata Ratnagarbha then gave these ten thousand people the prediction of Anuttara-samyak-sambodhi: 『Good men! When Samantabhadra Bodhisattva attains Anuttara-samyak-sambodhi, you should simultaneously attain Anuttara-samyak-sambodhi in the pure ten thousand Buddha-lands cultivated by Samantabhadra Bodhisattva, among which there will be one thousand Buddhas with the same name, the Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, named Jñānarcisvaraghosha-raja.』
復有千佛同號增相尊音王，復有千佛同號善無垢尊音王，復有千佛同號離怖畏尊音王，復有千佛同號善無垢光尊音王，復有千五百佛同號日音王，復有五百佛同號日寶藏尊王，復有五佛同號樂音尊王，復有二佛同號日光明，復有四佛同號龍自在，復有八佛同號離恐怖稱王光明，復有十佛同號離音光明，復有八佛同號音聲稱，復有十一佛同號顯露法音，復有九佛同號功德法稱王，復有二十佛同號不可思議王，復有四十佛同號寶幢光明尊王，復有一佛號覺知尊想王，復有七佛同號不可思議音，復有三佛同號智藏，復有十五佛同號智山幢，復有五十佛同號智海王，復有三十佛同號大力尊音王，復有二佛同號山功德劫，復有八十佛同號清凈智勤，復有九十佛同號尊相種王，復有百佛同號善智無垢雷音尊王，復有八十佛同號勝尊大海功德智山力王，復有四十佛同號無上菩提尊王，復有二佛同號智覺山華王，復有二佛同號功德山智覺，復有三佛同號金剛師子，復有二佛同號持戒光明，復有二佛同號示現增益，復有一佛號無量光明，復有三佛同號師子游戲，復有二佛同號無盡智山，復有二佛同號寶光明，復有二佛同號無垢智慧，復有九佛同號智慧光明，復有二佛同號師子稱，復有二佛同號功德通王，復有二佛同號雨法華，復有一佛
【現代漢語翻譯】 現代漢語譯本：又有千位佛陀，名號相同，都稱為增相尊音王（Zengxiang Zunyin Wang），又有千位佛陀，名號相同，都稱為善無垢尊音王（Shansheng Wugou Zunyin Wang），又有千位佛陀，名號相同，都稱為離怖畏尊音王（Li Buwei Zunyin Wang），又有千位佛陀，名號相同，都稱為善無垢光尊音王（Shansheng Wugou Guang Zunyin Wang），又有千五百位佛陀，名號相同，都稱為日音王（Ri Yin Wang），又有五百位佛陀，名號相同，都稱為日寶藏尊王（Ri Baozang Zun Wang），又有五位佛陀，名號相同，都稱為樂音尊王（Yue Yin Zun Wang），又有二位佛陀，名號相同，都稱為日光明（Ri Guangming），又有四位佛陀，名號相同，都稱為龍自在（Long Zizai），又有八位佛陀，名號相同，都稱為離恐怖稱王光明（Li Kongbu Chengwang Guangming），又有十位佛陀，名號相同，都稱為離音光明（Li Yin Guangming），又有八位佛陀，名號相同，都稱為音聲稱（Yinsheng Cheng），又有十一位佛陀，名號相同，都稱為顯露法音（Xianlu Fayin），又有九位佛陀，名號相同，都稱為功德法稱王（Gongde Facheng Wang），又有二十位佛陀，名號相同，都稱為不可思議王（Bu Ke Si Yi Wang），又有四十位佛陀，名號相同，都稱為寶幢光明尊王（Baochuang Guangming Zun Wang），又有一位佛陀，名號為覺知尊想王（Juezhi Zunxiang Wang），又有七位佛陀，名號相同，都稱為不可思議音（Bu Ke Si Yi Yin），又有三位佛陀，名號相同，都稱為智藏（Zhi Zang），又有十五位佛陀，名號相同，都稱為智山幢（Zhi Shan Chuang），又有五十位佛陀，名號相同，都稱為智海王（Zhi Hai Wang），又有三十位佛陀，名號相同，都稱為大力尊音王（Dali Zunyin Wang），又有二位佛陀，名號相同，都稱為山功德劫（Shan Gongde Jie），又有八十位佛陀，名號相同，都稱為清凈智勤（Qingjing Zhiqin），又有九十位佛陀，名號相同，都稱為尊相種王（Zunxiang Zhong Wang），又有一百位佛陀，名號相同，都稱為善智無垢雷音尊王（Shanzhi Wugou Leiyin Zun Wang），又有八十位佛陀，名號相同，都稱為勝尊大海功德智山力王（Shengzun Dahai Gongde Zhishan Li Wang），又有四十位佛陀，名號相同，都稱為無上菩提尊王（Wushang Puti Zun Wang），又有二位佛陀，名號相同，都稱為智覺山華王（Zhi Jue Shan Hua Wang），又有二位佛陀，名號相同，都稱為功德山智覺（Gongde Shan Zhi Jue），又有三位佛陀，名號相同，都稱為金剛師子（Jingang Shizi），又有二位佛陀，名號相同，都稱為持戒光明（Chijie Guangming），又有二位佛陀，名號相同，都稱為示現增益（Shixian Zengyi），又有一位佛陀，名號為無量光明（Wuliang Guangming），又有三位佛陀，名號相同，都稱為師子游戲（Shizi Youxi），又有二位佛陀，名號相同，都稱為無盡智山（Wujin Zhishan），又有二位佛陀，名號相同，都稱為寶光明（Bao Guangming），又有二位佛陀，名號相同，都稱為無垢智慧（Wugou Zhihui），又有九位佛陀，名號相同，都稱為智慧光明（Zhihui Guangming），又有二位佛陀，名號相同，都稱為師子稱（Shizi Cheng），又有二位佛陀，名號相同，都稱為功德通王（Gongde Tong Wang），又有二位佛陀，名號相同，都稱為雨法華（Yu Fahua），又有一位佛陀
【English Translation】 English version: Again, there were a thousand Buddhas with the same name, all called Zengxiang Zunyin Wang (King of Honored Sound of Increasing Appearances); again, there were a thousand Buddhas with the same name, all called Shansheng Wugou Zunyin Wang (King of Honored Sound of Good and Immaculate); again, there were a thousand Buddhas with the same name, all called Li Buwei Zunyin Wang (King of Honored Sound of Fearlessness); again, there were a thousand Buddhas with the same name, all called Shansheng Wugou Guang Zunyin Wang (King of Honored Sound of Good and Immaculate Light); again, there were fifteen hundred Buddhas with the same name, all called Ri Yin Wang (King of Sun Sound); again, there were five hundred Buddhas with the same name, all called Ri Baozang Zun Wang (King of Honored Sun Treasure); again, there were five Buddhas with the same name, all called Yue Yin Zun Wang (King of Honored Pleasant Sound); again, there were two Buddhas with the same name, all called Ri Guangming (Sun Light); again, there were four Buddhas with the same name, all called Long Zizai (Dragon Self-Mastery); again, there were eight Buddhas with the same name, all called Li Kongbu Chengwang Guangming (Light of King of Fearless Renown); again, there were ten Buddhas with the same name, all called Li Yin Guangming (Light of Detached Sound); again, there were eight Buddhas with the same name, all called Yinsheng Cheng (Sound Renown); again, there were eleven Buddhas with the same name, all called Xianlu Fayin (Manifested Dharma Sound); again, there were nine Buddhas with the same name, all called Gongde Facheng Wang (King of Dharma Renown of Merit); again, there were twenty Buddhas with the same name, all called Bu Ke Si Yi Wang (King of Inconceivability); again, there were forty Buddhas with the same name, all called Baochuang Guangming Zun Wang (King of Honored Light of Jeweled Banner); again, there was one Buddha named Juezhi Zunxiang Wang (King of Honored Thought of Awareness); again, there were seven Buddhas with the same name, all called Bu Ke Si Yi Yin (Inconceivable Sound); again, there were three Buddhas with the same name, all called Zhi Zang (Wisdom Treasury); again, there were fifteen Buddhas with the same name, all called Zhi Shan Chuang (Wisdom Mountain Banner); again, there were fifty Buddhas with the same name, all called Zhi Hai Wang (King of Wisdom Ocean); again, there were thirty Buddhas with the same name, all called Dali Zunyin Wang (King of Honored Sound of Great Power); again, there were two Buddhas with the same name, all called Shan Gongde Jie (Eon of Mountain Merit); again, there were eighty Buddhas with the same name, all called Qingjing Zhiqin (Pure Wisdom Diligence); again, there were ninety Buddhas with the same name, all called Zunxiang Zhong Wang (King of Honored Appearance Lineage); again, there were one hundred Buddhas with the same name, all called Shanzhi Wugou Leiyin Zun Wang (King of Honored Sound of Good Wisdom and Immaculate Thunder); again, there were eighty Buddhas with the same name, all called Shengzun Dahai Gongde Zhishan Li Wang (King of Honored Great Ocean Merit Wisdom Mountain Power); again, there were forty Buddhas with the same name, all called Wushang Puti Zun Wang (King of Honored Supreme Bodhi); again, there were two Buddhas with the same name, all called Zhi Jue Shan Hua Wang (King of Wisdom Awareness Mountain Flower); again, there were two Buddhas with the same name, all called Gongde Shan Zhi Jue (Merit Mountain Wisdom Awareness); again, there were three Buddhas with the same name, all called Jingang Shizi (Vajra Lion); again, there were two Buddhas with the same name, all called Chijie Guangming (Precept Holding Light); again, there were two Buddhas with the same name, all called Shixian Zengyi (Manifested Increase); again, there was one Buddha named Wuliang Guangming (Immeasurable Light); again, there were three Buddhas with the same name, all called Shizi Youxi (Lion Play); again, there were two Buddhas with the same name, all called Wujin Zhishan (Inexhaustible Wisdom Mountain); again, there were two Buddhas with the same name, all called Bao Guangming (Jewel Light); again, there were two Buddhas with the same name, all called Wugou Zhihui (Immaculate Wisdom); again, there were nine Buddhas with the same name, all called Zhihui Guangming (Wisdom Light); again, there were two Buddhas with the same name, all called Shizi Cheng (Lion Renown); again, there were two Buddhas with the same name, all called Gongde Tong Wang (King of Merit Penetration); again, there were two Buddhas with the same name, all called Yu Fahua (Rain of Lotus Sutra); again, there was one Buddha
號造光明，復有一佛號增益山王，復有一佛號出法無垢王，復有一佛號香尊王，復有一佛號無垢目，復有一佛號大寶藏，復有一佛號力無障閡王，復有一佛號自知功德力，復有一佛號衣服知足，復有一佛號得自在，復有一佛號無障閡利益，復有一佛號智慧藏，復有一佛號大山王，復有一佛號曰力藏，復有一佛號求功德，復有一佛號華幢枝，復有一佛號眾光明，復有一佛號無癡功德王，復有一佛號金剛上，復有一佛號曰法相，復有一佛號尊音王，復有一佛號堅持金剛，復有一佛號珍寶自在王，復有一佛號堅自然幢，復有一佛號山劫，復有一佛號雨娛樂，復有一佛號增益善法，復有一佛號娑羅王，復有二佛同號功德遍滿大海功德王，復有一佛號智慧和合，復有一佛號智熾，復有一佛號華眾，復有一佛號世間尊，復有一佛號優曇缽華幢，復有一佛號法幢自在王，復有一佛號栴檀王，復有一佛號善住，復有一佛號精進力，復有一佛號幢等光明，復有一佛號曰智步，復有一佛號曰海幢，復有一佛號滅法稱，復有一佛號壞魔王，復有一佛號眾光明，復有一佛號出智光明，復有一佛號曰慧燈，復有一佛號安隱王，復有一佛號曰智音，復有一佛號幢攝取，復有一佛號天金剛，復有一佛號種種莊嚴王，復有一佛號無勝智，復有一佛號善住
意，復有一佛號月王，復有一佛號無勝步自在王，復有一佛號娑憐陀王，復有八十佛同號師子步王，復有五十佛同號那羅延無勝藏，復有七十佛同號聚集珍寶功德，復有三十佛同號光明藏，復有二十佛同號分別星宿稱王，復有二佛同號功德力娑羅王，復有九十佛同號微妙音，復有一佛號曰梵增，復有一佛號提頭賴吒王，復有千佛同號蓮華香擇稱尊王，復有六十佛同號光明熾渚王，復有三十佛同號蓮華香力增，復有二佛同號無量功德大海智增，復有一佛號閻浮陰，復有一百二佛同號功德山幢，復有一佛號師子相，復有一百一佛同號龍雷尊華光明王，復有一佛號善趣種無我甘露功德王劫，復有千佛同號離法智龍王解脫覺世界海眼山王，皆有十號如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是等佛，同共一日一時，各各于諸世界成阿耨多羅三藐三菩提，壽命各十中劫，卿等涅槃亦同一日，般涅槃已，所有正法七日即滅。』善男子！爾時，十千人向寶藏佛頭面作禮。
「爾時，世尊為十千人而說偈言：
「『龍王汝起， 堅固自在， 無上善愿， 清凈和合， 卿等用意， 疾如猛風， 精勤修學， 六波羅蜜， 來世必成， 天人之尊。』
「善男子！爾時，十千
【現代漢語翻譯】 現代漢語譯本：還有一尊佛名為月王（Chandra Raja），還有一尊佛名為無勝步自在王（Anuttama Vikrama Krida Raja），還有一尊佛名為娑憐陀王（Salendra Raja），還有八十尊佛同名為師子步王（Simha Vikrama Raja），還有五十尊佛同名為那羅延無勝藏（Narayana Anuttama Garbha），還有七十尊佛同名為聚集珍寶功德（Samgraha Ratna Guna），還有三十尊佛同名為光明藏（Prabha Garbha），還有二十尊佛同名為分別星宿稱王（Nakshatra Vibhaga Raja），還有兩尊佛同名為功德力娑羅王（Guna Bala Sala Raja），還有九十尊佛同名為微妙音（Sukshma Ghosha），還有一尊佛名為梵增（Brahma Vriddhi），還有一尊佛名為提頭賴吒王（Dhritarashtra Raja），還有一千尊佛同名為蓮華香擇稱尊王（Padma Gandha Vicitra Raja），還有六十尊佛同名為光明熾渚王（Prabha Teja Dvipa Raja），還有三十尊佛同名為蓮華香力增（Padma Gandha Bala Vriddhi），還有兩尊佛同名為無量功德大海智增（Apramana Guna Samudra Jnana Vriddhi），還有一尊佛名為閻浮陰（Jambudvipa Chhaya），還有一百零二尊佛同名為功德山幢（Guna Parvata Dhvaja），還有一尊佛名為師子相（Simha Rupa），還有一百零一尊佛同名為龍雷尊華光明王（Naga Megha Raja Pushpa Prabha Raja），還有一尊佛名為善趣種無我甘露功德王劫（Sugati Bija Anatma Amrita Guna Raja Kalpa），還有一千尊佛同名為離法智龍王解脫覺世界海眼山王（Vigata Dharma Jnana Naga Raja Vimoksha Bodhi Loka Samudra Netra Parvata Raja），他們都具有如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊這十種稱號。這些佛，在同一天同一時刻，各自在不同的世界成就阿耨多羅三藐三菩提，壽命都是十中劫，你們的涅槃也在同一天，般涅槃后，所有的正法在七天內就會滅盡。』善男子！那時，一萬人向寶藏佛頂禮膜拜。 那時，世尊為這一萬人說了偈語： 『龍王你起來， 堅定而自在， 無上的善愿， 清凈而和合， 你們要用心， 像猛風一樣迅速， 精勤地修學， 六波羅蜜， 來世必定能成， 天人中的至尊。』 善男子！那時，一萬
【English Translation】 English version: Again, there was a Buddha named Chandra Raja (Moon King), again there was a Buddha named Anuttama Vikrama Krida Raja (Unsurpassed Step Free King), again there was a Buddha named Salendra Raja, again there were eighty Buddhas with the same name Simha Vikrama Raja (Lion Step King), again there were fifty Buddhas with the same name Narayana Anuttama Garbha (Narayana Unsurpassed Treasury), again there were seventy Buddhas with the same name Samgraha Ratna Guna (Accumulated Jewel Merit), again there were thirty Buddhas with the same name Prabha Garbha (Light Treasury), again there were twenty Buddhas with the same name Nakshatra Vibhaga Raja (Star Distinguishing King), again there were two Buddhas with the same name Guna Bala Sala Raja (Merit Power Sala King), again there were ninety Buddhas with the same name Sukshma Ghosha (Subtle Sound), again there was a Buddha named Brahma Vriddhi (Brahma Increase), again there was a Buddha named Dhritarashtra Raja, again there were a thousand Buddhas with the same name Padma Gandha Vicitra Raja (Lotus Fragrance Choice King), again there were sixty Buddhas with the same name Prabha Teja Dvipa Raja (Light Blaze Island King), again there were thirty Buddhas with the same name Padma Gandha Bala Vriddhi (Lotus Fragrance Power Increase), again there were two Buddhas with the same name Apramana Guna Samudra Jnana Vriddhi (Immeasurable Merit Ocean Wisdom Increase), again there was a Buddha named Jambudvipa Chhaya (Jambudvipa Shadow), again there were one hundred and two Buddhas with the same name Guna Parvata Dhvaja (Merit Mountain Banner), again there was a Buddha named Simha Rupa (Lion Form), again there were one hundred and one Buddhas with the same name Naga Megha Raja Pushpa Prabha Raja (Dragon Cloud King Flower Light King), again there was a Buddha named Sugati Bija Anatma Amrita Guna Raja Kalpa (Good Path Seed Selfless Ambrosia Merit King Kalpa), again there were a thousand Buddhas with the same name Vigata Dharma Jnana Naga Raja Vimoksha Bodhi Loka Samudra Netra Parvata Raja (Gone Dharma Wisdom Dragon King Liberation Enlightenment World Ocean Eye Mountain King), all of whom had the ten titles: Tathagata, Arhat, Samyaksambuddha, Vidyacharana Sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Deva Manushyanam, Buddha, Bhagavan. These Buddhas, on the same day and at the same time, each in their respective worlds, attained Anuttara Samyak Sambodhi, their lifespans were each ten intermediate kalpas, and your Nirvana will also be on the same day. After Parinirvana, all the true Dharma will perish within seven days.』 Good man! At that time, ten thousand people bowed their heads to the Buddha Treasure. At that time, the World Honored One spoke these verses for the ten thousand people: 'Dragon King, arise, Firm and free, Unsurpassed good wishes, Pure and harmonious, Pay attention, Swift as a fierce wind, Diligent in learning, The six paramitas, In the future, you will surely become, The honored one among gods and humans.' Good man! At that time, ten thousand
人聞是偈已，心生歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時，寶海梵志復白第九王子蜜蘇言，乃至發心亦復如是。爾時，王子前白佛言：『世尊！我行菩薩道時，愿十方如恒河沙等世界所有現在諸佛為我作證，今于佛前發阿耨多羅三藐三菩提心。世尊！愿我行菩薩道時，乃至成佛，于其中間不生悔心，乃至成佛，常住一心，無有退轉，如說而行，如行而說，乃至無有一人來惱我心，更不求于聲聞、緣覺，不起淫慾、惡想之心，其心不與睡眠、憍慢、疑悔等共，亦復不生貪淫、殺盜、妄言、兩舌、惡口、綺語、貪恚、邪見、嫉妒、慢法、欺誑之心。我修菩薩道，乃至成阿耨多羅三藐三菩提，中間不生如是等法，乃至成阿耨多羅三藐三菩提行時，步步心心數法常念諸佛，得見諸佛，咨受妙法，供養眾僧，于諸生處常愿出家，當出家時，即得成就糞掃三衣，常在樹下獨坐思惟，住阿蘭若，常行乞食，不求利養，行於知足，常講說法，成就無量無障閡辯，不犯大罪。不以我相為女人說法，若說法時，恒以空相，其心常念空無之法，拱手端坐，亦不露齒。若有學習大乘之人而於其所起世尊想，恭敬供養，所聞法處亦起佛想，于諸沙門婆羅門中，故生恭敬、供養、尊重，除佛世尊。于諸眾中，不生分
【現代漢語翻譯】 現代漢語譯本 人們聽了這偈語后，心中充滿歡喜，立即起身合掌，走到佛前禮拜佛足，然後離佛不遠，再次坐下聽法。 『善男子！』當時，寶海梵志又對第九王子蜜蘇（蜜蘇：梵文Mitsu的音譯）說，乃至發心也是如此。當時，王子走到佛前對佛說：『世尊！我修行菩薩道時，愿十方如恒河沙數般的世界中所有現在的諸佛為我作證，現在在佛前發阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心）。世尊！愿我修行菩薩道時，乃至成佛，在這期間不生後悔之心，乃至成佛，常住一心，沒有退轉，如所說的那樣去做，如所做的那樣去說，乃至沒有一個人來擾亂我的心，更不追求聲聞、緣覺（聲聞、緣覺：佛教中的兩種修行者），不起淫慾、惡念之心，我的心不與睡眠、驕慢、疑惑、後悔等念頭同在，也不生貪淫、殺盜、妄語、兩舌、惡口、綺語、貪婪、嗔恨、邪見、嫉妒、輕慢佛法、欺騙之心。我修菩薩道，乃至成就阿耨多羅三藐三菩提，中間不生起這些法，乃至成就阿耨多羅三藐三菩提的修行時，每一步、每一個心念都常念諸佛，得見諸佛，請教接受妙法，供養眾僧，在所有轉生之處都常愿出家，當出家時，就能成就糞掃三衣（糞掃三衣：指用廢棄的布料縫製的僧衣），常在樹下獨自靜坐思惟，住在阿蘭若（阿蘭若：指寂靜的修行場所），常行乞食，不求名利供養，行於知足，常講說法，成就無量無礙的辯才，不犯大罪。不以我相為女人說法，如果說法時，恒常以空相，心中常念空無之法，拱手端坐，也不露齒。如果有學習大乘佛法的人，對他們生起世尊的想念，恭敬供養，在所聽聞佛法的地方也生起佛的想念，對於所有沙門（沙門：佛教出家修行者）、婆羅門（婆羅門：古印度祭司階層）中，都生起恭敬、供養、尊重之心，除了佛世尊。在所有大眾中，不生分別心。
【English Translation】 English version Having heard this verse, the people were filled with joy, immediately rose, joined their palms, bowed at the Buddha's feet, and then sat down not far from the Buddha to listen to the Dharma. 'Good man!' At that time, the Brahmin Bao Hai again said to the ninth prince, Mitsu (Mitsu: transliteration of Sanskrit Mitsu), and so it was with the arising of the mind. At that time, the prince went before the Buddha and said, 'World Honored One! When I practice the Bodhisattva path, I wish that all the present Buddhas in the ten directions, as numerous as the sands of the Ganges River, would bear witness for me. Now, before the Buddha, I am generating the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the mind of unsurpassed, complete, and perfect enlightenment). World Honored One! I wish that when I practice the Bodhisattva path, until I become a Buddha, I will not have any regrets during that time. Until I become a Buddha, I will always abide in one mind, without regression. I will act as I speak, and speak as I act. There will be no one who will disturb my mind. I will not seek to become a Sravaka or Pratyekabuddha (Sravaka, Pratyekabuddha: two types of Buddhist practitioners). I will not give rise to thoughts of lust or evil. My mind will not be associated with sleep, arrogance, doubt, or regret. I will not give rise to thoughts of greed, lust, killing, stealing, lying, divisive speech, harsh speech, frivolous speech, greed, hatred, wrong views, jealousy, contempt for the Dharma, or deceit. I will practice the Bodhisattva path until I attain Anuttara-samyak-sambodhi. During this time, I will not give rise to such dharmas. Until I attain Anuttara-samyak-sambodhi, in every step and every thought, I will always remember the Buddhas, see the Buddhas, inquire and receive the wonderful Dharma, make offerings to the Sangha, and in all my births, I will always wish to leave home. When I leave home, I will immediately achieve the three robes made of discarded cloth (three robes made of discarded cloth: refers to the monastic robes made from discarded fabric), always sit alone under a tree in contemplation, dwell in the Aranya (Aranya: a quiet place for practice), always go for alms, not seek profit or offerings, practice contentment, always preach the Dharma, achieve immeasurable and unobstructed eloquence, and not commit any major offenses. I will not preach the Dharma to women with the notion of self. When I preach the Dharma, I will always maintain the notion of emptiness. My mind will always be mindful of the Dharma of emptiness. I will sit with my hands folded and not show my teeth. If there are those who study the Mahayana Dharma, I will regard them as the World Honored One, and respectfully make offerings. In the places where I hear the Dharma, I will also regard them as the Buddha. Among all Sramanas (Sramana: Buddhist renunciates) and Brahmins (Brahmin: the priestly class in ancient India), I will give rise to respect, offerings, and reverence, except for the World Honored Buddha. Among all assemblies, I will not give rise to discrimination.'
別此是福田、此非福田而行佈施，愿我不於法施人所生嫉妒心。若有眾生應被刑戮，愿我捨命以救護之。若有眾生犯于諸罪，愿我以力言說錢財，而拔濟之，令得解脫。若有在家出家之人有諸罪過，愿不發露顯現於人，于諸利養名譽等中而常遠離，如避火坑、刀劍毒樹。世尊！若我此愿，乃至成阿耨多羅三藐三菩提已，悉得成就，如今佛前之所愿者，令我兩手自然而有千輻天輪，所得光明如火猛焰。』善男子！是時王子說是語已，其兩手中即尋各有一千輻輪，如說而得。
「『世尊！若我所愿成就逮得己利，成阿耨多羅三藐三菩提者，我今遣此千輻天輪，至於無佛五濁世界，是輪當作如是大聲遍滿佛土，如難陀龍王、優波難陀龍王，作大音聲遍滿世界，其輪音聲亦復如是，所謂菩薩受記音聲、不失專念智慧之聲、修學空法諸佛所有法藏之聲，若有眾生在在處處聞是法聲，即時得斷貪慾、瞋恚、愚癡、憍慢、慳吝、嫉妒，而得寂靜思惟諸佛甚深智慧，發阿耨多羅三藐三菩提心。』善男子！爾時，王子即遣二輪，譬如諸佛神足捷疾，其輪去疾亦復如是，遍至十方無佛惡世，為諸眾生出諸菩薩受記音聲、不失專念智慧之聲、修學空法諸佛所有法藏之聲，在在處處諸眾生等聞是法音，即便得斷貪慾、瞋恚、愚癡、憍慢、慳吝
【現代漢語翻譯】 現代漢語譯本：『如果我佈施時，會分別認為這是福田，那不是福田，我願不因此對法施之人產生嫉妒心。如果有眾生應該被處刑，我願捨棄自己的生命去救護他們。如果有眾生犯下各種罪行，我願用我的力量、言語和錢財來幫助他們，使他們得到解脫。如果有在家或出家之人犯了過錯，我願不將他們的過錯揭露給他人，並且在利益和名譽等方面，永遠遠離，如同躲避火坑、刀劍和毒樹一樣。世尊！如果我的這些願望，乃至我成就阿耨多羅三藐三菩提（無上正等正覺）時，都能實現，就像現在我在佛前所發願的那樣，愿我的兩手中自然出現千輻天輪，所發出的光明如同猛烈的火焰。』善男子！那時，王子說完這些話后，他的兩手中立刻各自出現了一千輻輪，正如他所說的那樣。 『世尊！如果我的願望能夠實現，並且獲得自身的利益，成就阿耨多羅三藐三菩提（無上正等正覺），我現在就派遣這兩個千輻天輪，前往沒有佛的五濁世界。這兩個輪子會發出巨大的聲音，遍滿佛土，就像難陀龍王（Nanda，龍王名）和優波難陀龍王（Upananda，龍王名）發出巨大的聲音遍滿世界一樣，這兩個輪子的聲音也是如此，也就是菩薩受記的聲音、不失專念智慧的聲音、修學空法諸佛所有法藏的聲音。如果有眾生在任何地方聽到這個法音，立刻就能斷除貪慾、瞋恚、愚癡、驕慢、慳吝和嫉妒，從而獲得寂靜，思惟諸佛甚深的智慧，發起阿耨多羅三藐三菩提（無上正等正覺）之心。』善男子！那時，王子立刻派遣了這兩個輪子，就像諸佛的神足一樣迅速，這兩個輪子去的速度也是如此，遍及十方沒有佛的惡世，為眾生髮出菩薩受記的聲音、不失專念智慧的聲音、修學空法諸佛所有法藏的聲音。在任何地方，眾生聽到這個法音，就能斷除貪慾、瞋恚、愚癡、驕慢、慳吝
【English Translation】 English version: 'If I practice giving, distinguishing between this as a field of merit and that as not a field of merit, may I not generate jealousy towards those who give the Dharma. If there are beings who should be executed, may I give up my life to protect them. If there are beings who commit various offenses, may I use my strength, speech, and wealth to help them, enabling them to attain liberation. If there are lay or monastic individuals who have committed transgressions, may I not reveal their faults to others, and may I always stay far away from benefits and fame, as if avoiding a pit of fire, swords, and poisonous trees. World Honored One! If these wishes of mine, even until I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), are fulfilled, just as I have now made these vows before the Buddha, may a thousand-spoked heavenly wheel naturally appear in each of my two hands, and may the light emitted be like a fierce flame.' Good man! At that time, after the prince spoke these words, a thousand-spoked wheel immediately appeared in each of his two hands, just as he had said. 'World Honored One! If my wishes are fulfilled and I attain my own benefit, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), I now send these two thousand-spoked heavenly wheels to the five turbid worlds where there are no Buddhas. These wheels will make a great sound, filling the Buddha lands, just as the Nanda Dragon King (Nanda, name of a dragon king) and the Upananda Dragon King (Upananda, name of a dragon king) make great sounds that fill the world. The sound of these wheels will be the same, that is, the sound of bodhisattvas receiving predictions, the sound of wisdom that does not lose focus, and the sound of the Dharma treasury of all Buddhas who cultivate the Dharma of emptiness. If there are beings anywhere who hear this Dharma sound, they will immediately cut off greed, hatred, ignorance, arrogance, stinginess, and jealousy, thereby attaining tranquility, contemplating the profound wisdom of all Buddhas, and generating the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Good man! At that time, the prince immediately sent out the two wheels, as swift as the supernatural powers of the Buddhas. The speed of these wheels was also the same, reaching the evil worlds without Buddhas in the ten directions, emitting the sound of bodhisattvas receiving predictions, the sound of wisdom that does not lose focus, and the sound of the Dharma treasury of all Buddhas who cultivate the Dharma of emptiness. In any place, beings who hear this Dharma sound will be able to cut off greed, hatred, ignorance, arrogance, and stinginess.
、嫉妒，而得寂靜思惟諸佛甚深智慧，發阿耨多羅三藐三菩提心，其輪須臾還來在此王子前住。
「善男子！爾時，寶藏如來贊王子言：『善哉！善哉！善男子！汝行菩薩道所發善愿無上最妙，遣此天輪至於無佛五濁之世，令無量無邊阿僧祇億百千眾生，安止住于無穢濁心，心無惱害，勸化發於阿耨多羅三藐三菩提，以是故今改汝名為阿閦，于未來世當爲世尊，汝今當於佛前，如心所喜，愿取種種莊嚴佛土。』
「爾時阿閦白佛言：『世尊！我今所愿如是種種莊嚴佛土，令我世界純金為地，地平如掌，多有種種諸天妙寶遍滿其國，無有山陵、堆阜、土沙、礫石、荊蕀之屬，其地柔軟，譬如天衣，行時足下蹈入四寸，舉足還復。無有地獄、畜生、餓鬼，不凈臭穢，純有諸天微妙上香，及曼陀羅、摩訶曼陀羅華遍滿其國。所有眾生無有老病，各各自在不相畏怖，常不惱他，命不中夭。臨捨命時，心無悔恨，其心決定，無有錯亂，繫念思惟諸佛如來。若命終已，不墮惡道，不生無佛五濁惡世，乃至成阿耨多羅三藐三菩提，常得見佛，咨受妙法，供養眾僧。所有眾生，薄淫怒癡，皆行十善。世界無有種種工巧，無有犯罪及犯罪名，亦無天魔諸留難事，眾生受形無有惡色，亦不分別尊卑高下，一切眾生深解無我及無我所，聲
【現代漢語翻譯】 現代漢語譯本：嫉妒，從而得以寂靜地思惟諸佛甚深的智慧，發起阿耨多羅三藐三菩提心（無上正等正覺之心），那輪寶須臾之間又回到這位王子麵前停住。 『善男子！』那時，寶藏如來（佛名）讚歎王子說：『善哉！善哉！善男子！你所行菩薩道所發的善愿無上最妙，派遣這天輪去到沒有佛的五濁惡世，讓無量無邊阿僧祇（無數）億百千眾生，安穩地住在沒有污穢的心中，心中沒有惱害，勸化他們發起阿耨多羅三藐三菩提心，因此現在改你的名字為阿閦（不動），在未來世應當成為世尊。你現在應當在佛前，如你心中所喜，愿取種種莊嚴的佛土。』 那時阿閦（不動）對佛說：『世尊！我現在所愿是這樣種種莊嚴的佛土，讓我的世界純金為地，地面平坦如手掌，有很多種種諸天妙寶遍滿其國，沒有山陵、土堆、沙土、礫石、荊棘之類，地面柔軟，譬如天衣，行走時腳下踩入四寸，抬腳后又恢復原狀。沒有地獄、畜生、餓鬼，沒有不凈臭穢，只有諸天微妙的香氣，以及曼陀羅（天花）、摩訶曼陀羅（大天花）花遍滿其國。所有眾生沒有衰老和疾病，各自自在不相畏懼，常常不惱害他人，壽命不會中途夭折。臨終捨棄生命時，心中沒有悔恨，心意堅定，沒有錯亂，繫念思惟諸佛如來。如果命終之後，不會墮入惡道，不會生在沒有佛的五濁惡世，乃至成就阿耨多羅三藐三菩提，常常得見佛，請教接受妙法，供養眾僧。所有眾生，貪慾、嗔怒、愚癡都很淡薄，都奉行十善。世界沒有種種工巧，沒有犯罪以及犯罪的名稱，也沒有天魔的種種留難之事，眾生所受的形體沒有醜陋的顏色，也不分別尊貴卑賤高下，一切眾生都深刻理解無我以及無我所，聲音
【English Translation】 English version: jealousy, and thus attained peaceful contemplation of the profound wisdom of all Buddhas, generating the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and the wheel instantly returned and stopped before the prince. 'Good man!' At that time, the Tathagata (Buddha) called Ratnagarbha praised the prince, saying: 'Excellent! Excellent! Good man! The good vows you have made on the Bodhisattva path are supreme and most wonderful. You have sent this heavenly wheel to the five turbid worlds where there is no Buddha, causing countless asamkhya (innumerable) billions of beings to dwell peacefully in minds free from defilement, without affliction, and encouraging them to generate the mind of Anuttara-samyak-sambodhi. Therefore, I now change your name to Akshobhya (Immovable). In the future, you shall become a World Honored One. Now, before the Buddha, according to your heart's desire, choose various adorned Buddha lands.' At that time, Akshobhya (Immovable) said to the Buddha: 'World Honored One! My wish is for a Buddha land adorned in this way, where the ground of my world is pure gold, flat as the palm of a hand, filled with various heavenly treasures, without mountains, hills, mounds, sand, gravel, or thorns. The ground is soft, like heavenly garments. When walking, the feet sink in four inches, and when lifted, it returns to its original state. There are no hells, animals, or hungry ghosts, no unclean or foul odors, only the subtle fragrances of the heavens, and mandara (heavenly flowers) and maha-mandara (great heavenly flowers) flowers filling the land. All beings are free from old age and sickness, each at ease without fear, never harming others, and their lives are not cut short. When they are about to give up their lives, their hearts are without regret, their minds are firm, without confusion, and they are mindful of all the Buddhas. If they pass away, they will not fall into evil paths, nor be born in the five turbid worlds without a Buddha, and until they attain Anuttara-samyak-sambodhi, they will always see the Buddha, receive the wonderful Dharma, and make offerings to the Sangha. All beings have thin desires, anger, and ignorance, and all practice the ten good deeds. The world has no various crafts, no crimes or names of crimes, nor any hindrances from heavenly demons. The forms of beings are without ugly colors, and they do not distinguish between noble and lowly, high and low. All beings deeply understand no-self and no-mine, and their voices
聞、菩薩乃至夢中不失不凈，眾生常樂求法聽法，無有一人生於倒見，亦無外道。眾生無有身心疲極，皆得五通，無有飢渴、諸苦惱事，隨所喜樂，種種食飲，即有寶器自然在手，有種種食，猶如欲界所有諸天。無有涕唾、便利之患痰癊汗淚，亦無寒熱，常有柔軟香風觸身，此風香氣微妙具足，薰諸天人不須餘香，如是香風隨諸天人，所求冷溫皆使滿足。又復有求優缽羅華香風，又復有求優陀娑羅香風，有求沉水香風，有求多伽羅香風，有求阿伽羅香風，有求種種香風，如所悕望于發心時皆得成就，除五濁世。愿我國土有七寶樓，其寶樓中敷七寶床，茵蓐丹枕細滑柔軟猶如天衣，眾生處此寶樓床㯓皆悉歡樂。其樓四邊有好池水，其水具足有八功德，眾生隨意而取用之。其國多有金多羅樹，種種華果妙香具足，上妙寶衣、種種寶蓋、真珠瓔珞而以莊嚴，諸眾生等隨意所喜，妙寶衣服即于樹上自恣取著，華果香等亦復如是。
「『世尊！愿我菩提之樹純是七寶，高千由旬，樹莖周匝滿一由旬，枝葉縱廣滿千由旬，常有微風吹菩提樹，其樹則出六波羅蜜、根、力、覺道微妙之聲，若有眾生聞此妙聲，一切皆得離於欲心。所有女人成就一切諸妙功德，猶如兜術天上天女，無有婦人諸不凈事、兩舌、慳吝、嫉妒覆心；不與男子
【現代漢語翻譯】 現代漢語譯本：聽聞，菩薩乃至在夢中也不會失去清凈，眾生常常喜好尋求佛法、聽聞佛法，沒有一個人會生於顛倒的見解，也沒有外道。眾生沒有身心疲憊，都獲得五神通，沒有飢渴、各種痛苦煩惱的事情，隨著他們所喜愛的，各種食物飲料，就會有寶器自然出現在手中，有各種食物，就像欲界所有諸天一樣。沒有涕唾、大小便的困擾，也沒有痰、汗、眼淚，也沒有寒冷炎熱，常常有柔軟的香風吹拂身體，這風的香氣微妙而完備，薰染諸天人不需要其他的香，這樣的香風隨著諸天人，所求的冷熱都能使他們滿足。又有人求優缽羅花（青蓮花）的香風，又有人求優陀娑羅花（紅蓮花）的香風，有人求沉水香的香風，有人求多伽羅香的香風，有人求阿伽羅香的香風，有人求各種香風，如他們所希望的，在發心的時候都能成就，除了五濁惡世。愿我的國土有七寶樓閣，那寶樓中鋪設七寶床，床墊和枕頭細滑柔軟如同天衣，眾生處在這寶樓床榻上都感到快樂。樓閣四邊有美好的池水，那水具備八種功德，眾生隨意取用。我的國土有很多金多羅樹，各種花果美妙香氣完備，上等的寶衣、各種寶蓋、珍珠瓔珞用來裝飾，眾生隨意所喜愛的，美妙的寶衣就從樹上隨意取用穿著，花果香等也是如此。 『世尊！愿我的菩提樹純粹是七寶所成，高千由旬，樹幹周圍滿一由旬，枝葉縱橫滿千由旬，常常有微風吹拂菩提樹，那樹則發出六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、根、力、覺道微妙的聲音，如果有眾生聽到這美妙的聲音，一切都能遠離慾望之心。所有女人成就一切美好的功德，如同兜率天上的天女，沒有婦人的各種不凈之事、兩舌、慳吝、嫉妒之心；不與男子
【English Translation】 English version: Hearing this, Bodhisattvas, even in dreams, do not lose their purity. Sentient beings constantly delight in seeking and listening to the Dharma. No one is born with inverted views, nor are there any heretics. Sentient beings do not experience physical or mental fatigue; they all attain the five supernormal powers. There is no hunger or thirst, nor any suffering or distress. According to their preferences, various foods and drinks appear naturally in jeweled vessels in their hands, like the various heavens in the desire realm. There are no issues of mucus, saliva, or excrement, nor phlegm, sweat, or tears. There is no cold or heat; soft, fragrant breezes constantly touch their bodies. The fragrance of these breezes is subtle and complete, perfuming the gods and humans without the need for other fragrances. These fragrant breezes, according to the desires of the gods and humans, satisfy their needs for coolness or warmth. Some desire the fragrance of Utpala flowers (blue lotus), others the fragrance of Udumbara flowers (red lotus), some the fragrance of Agarwood, others the fragrance of Tagara, some the fragrance of Agaru, and others various fragrances. As they wish, these are all fulfilled at the moment of their aspiration, except in the five turbid worlds. May my land have seven-jeweled pavilions, and in these pavilions, may there be seven-jeweled beds. The mattresses and pillows should be fine, smooth, and soft like heavenly garments. May all beings in these pavilions and beds be joyful. Around the pavilions, may there be beautiful ponds with water possessing eight merits, which beings may use as they please. May my land have many Kimshuka trees, with various flowers and fruits of wonderful fragrance, adorned with supreme jeweled garments, various jeweled canopies, and pearl necklaces. May all beings, according to their preferences, freely take and wear the wonderful jeweled garments from the trees, and may the flowers, fruits, and fragrances be the same. 『World Honored One! May my Bodhi tree be made purely of seven jewels, a thousand yojanas high, with a trunk circumference of one yojana, and branches and leaves extending a thousand yojanas. May a gentle breeze constantly blow through the Bodhi tree, and may the tree emit the subtle sounds of the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the roots, the powers, and the paths to enlightenment. If any sentient being hears these wonderful sounds, may they all be freed from the desire mind. May all women achieve all wonderful merits, like the heavenly maidens in the Tushita Heaven, without the impurities of women, double-tongued speech, stinginess, or jealousy; not with men
漏心交通，若諸男子發淫慾心，至女人所以愛心視，須臾之間便離欲心，自生厭離即便還去，尋得清凈無垢三昧。以三昧力故，于諸魔縛而得解脫，更不復生惡欲之心。如是女人，若見男子有愛慾心，便得妊身，亦得離於淫慾之想。當妊身時，若懷男女，身心無有諸苦惱事，常受快樂，如忉利天人身心所受上妙快樂。女人懷妊七日七夜，所受快樂亦復如是，亦如比丘入第二禪。處胎男女不為一切不凈所污，滿足七日即便出生，當其生時受諸快樂，有微妙音，女人產時，亦無諸苦，如是母子俱共入水洗浴其身。是時女人得如是念，以念力故，尋得離欲清凈三昧，以三昧力故，其心常定，于諸魔縛而得解脫。若有眾生宿業成就，應無量世作女人身，以定力故，得離女身乃至涅槃，一切女業永滅無餘，更不復受。或有眾生宿業成就，于無量億劫應處胞胎受苦惱者，愿我成阿耨多羅三藐三菩提已，聞我名字即生歡喜，生歡喜已，尋便命終，處胎即生我之世界，尋于生已，所受胎分永盡無餘，乃至成阿耨多羅三藐三菩提更不受胎。或有眾生多善根者，尋便得來至我世界蓮華中生。或有眾生少善根者，要當處胎，或受女人而生我界，然後乃得永盡胎分。所有眾生一向純受微妙快樂，微風吹此金多羅樹出微妙聲，所謂苦、空、無我、
【現代漢語翻譯】 現代漢語譯本 漏心交通，如果男子生起淫慾之心，以愛慕之心注視女人，片刻之間便能離開慾念，自然生起厭離之心，隨即離去，立刻獲得清凈無垢的三昧（一種禪定狀態）。憑藉三昧的力量，從各種魔的束縛中解脫出來，不再生起邪惡的慾望。同樣的，如果女人看到男子生起愛慾之心，便會懷孕，也能脫離淫慾的念頭。當懷孕時，如果懷的是男孩或女孩，身心都不會有任何痛苦煩惱，常常享受快樂，如同忉利天（佛教欲界六天之一）的人身心所感受的殊勝快樂。女人懷孕七天七夜，所受的快樂也是如此，也像比丘進入第二禪定一樣。胎中的男孩女孩不會被一切不凈之物所污染，滿七天便會出生，出生時享受各種快樂，有微妙的聲音，女人生產時，也沒有任何痛苦，母子一同入水洗浴身體。這時，女人會產生這樣的念頭，憑藉念力的緣故，立刻獲得離欲清凈的三昧，憑藉三昧的力量，她的心常常安定，從各種魔的束縛中解脫出來。如果有的眾生宿世的業力成熟，本應在無量世中做女人身，憑藉禪定的力量，可以脫離女身，乃至達到涅槃（佛教的最高境界），一切女人的業力永遠消滅無餘，不再受女身。或者有的眾生宿世的業力成熟，本應在無量億劫中處於胞胎中受苦惱，愿我成就阿耨多羅三藐三菩提（無上正等正覺）后，聽到我的名字就生起歡喜心，生起歡喜心后，隨即命終，從胞胎中直接出生到我的世界，出生后，所受的胎分永遠消盡無餘，乃至成就阿耨多羅三藐三菩提，不再受胎。或者有的眾生善根深厚，隨即就能來到我的世界，在蓮花中出生。或者有的眾生善根淺薄，必須處於胞胎中，或者受女人身而生到我的世界，然後才能永遠消盡胎分。所有眾生都一味地享受微妙的快樂，微風吹拂著金多羅樹，發出微妙的聲音，宣說苦、空、無我等佛法真理。
【English Translation】 English version When the mind is open and connected, if a man develops lustful thoughts and looks at a woman with affection, he can, in a moment, abandon his desire, naturally generate a sense of aversion, and immediately depart, instantly attaining the pure and undefiled Samadhi (a state of meditative absorption). Through the power of Samadhi, he is liberated from all demonic bonds and no longer generates evil desires. Similarly, if a woman sees a man with lustful thoughts, she will become pregnant and also be freed from lustful thoughts. During pregnancy, whether carrying a boy or a girl, she will not experience any physical or mental suffering, but will constantly enjoy happiness, like the sublime joy experienced by the beings in the Trayastrimsha Heaven (one of the six heavens in the desire realm of Buddhism). For seven days and nights of pregnancy, the woman experiences the same joy, similar to a Bhikshu entering the second Dhyana (meditative state). The boy or girl in the womb is not defiled by any impurities, and after seven days, they are born, experiencing various joys at birth, accompanied by subtle sounds. The woman also experiences no pain during childbirth, and both mother and child bathe together in water. At this time, the woman will have such a thought, and through the power of this thought, she will immediately attain the Samadhi of purity free from desire. Through the power of Samadhi, her mind is always stable, and she is liberated from all demonic bonds. If there are sentient beings whose past karma has ripened, and who should have been born as women for countless lifetimes, through the power of meditation, they can be liberated from the female body and even attain Nirvana (the ultimate state of enlightenment in Buddhism). All the karma of being a woman will be extinguished forever, and they will no longer be born as women. Or, if there are sentient beings whose past karma has ripened, and who should have suffered in the womb for countless eons, may I, upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), cause them to rejoice upon hearing my name. Upon rejoicing, they will immediately die and be born directly into my world from the womb. Upon birth, the suffering of being in the womb will be extinguished forever, and they will not be reborn in the womb until they attain Anuttara-samyak-sambodhi. Or, if there are sentient beings with deep roots of virtue, they will immediately come to my world and be born in a lotus flower. Or, if there are sentient beings with shallow roots of virtue, they must be in the womb, or be born as women in my world, and then they can forever extinguish the suffering of being in the womb. All sentient beings will only experience sublime joy. A gentle breeze blows through the Kimshuka trees, producing subtle sounds, proclaiming the truths of suffering, emptiness, and non-self.
無常等聲，聞是聲者，皆得光明三昧，以三昧力故，得諸空定甚深三昧，世界無有淫慾相聲。
「『世尊！我坐菩提樹下，於一念中成阿耨多羅三藐三菩提已，愿我世界無有日月光明晝夜差別，除華開合。我成阿耨多羅三藐三菩提已，當以光明遍照三千大千世界，以光明力故，令諸眾生悉得天眼，以天眼故，得見十方無量無邊諸佛世界，在在處處諸佛世尊現在說法。世尊！我成阿耨多羅三藐三菩提已，說于正法令此音聲遍滿三千大千世界，眾生聞者得唸佛三昧。眾生或有行住迴轉，隨所方面常得見我，若於諸法有疑滯處，以見我故，即得斷疑。世尊！我成阿耨多羅三藐三菩提已，十方無量無邊阿僧祇諸佛世界，在在處處所有眾生，若學聲聞、若學緣覺、若學大乘，聞我名者，命終要來生我世界，若聲聞人聞我法者，得八解脫阿羅漢果，學大乘人聞我法者，得深法忍陀羅尼門及諸三昧，不退轉于阿耨多羅三藐三菩提，得無量聲聞以為眷屬，其數無邊無能數者，唯除諸佛。世尊！我成阿耨多羅三藐三菩提，隨所至方舉下足處，即有千葉金蓮華生，其華微妙有大光明，我當遣至無佛之處稱讚我名。若有眾生於此華中得聞稱讚我名字者，尋生歡喜種諸善根欲生我國，愿命終時，悉皆來生。我諸大眾出家之人，遠離諂曲、妒嫉
【現代漢語翻譯】 現代漢語譯本 聽到無常等聲音的人，都能獲得光明三昧（一種禪定狀態），憑藉三昧的力量，獲得各種空定（專注于空的禪定）和甚深三昧（極深的禪定），他們的世界裡將不再有淫慾之聲。 『世尊！我坐在菩提樹下，在一念之間成就阿耨多羅三藐三菩提（無上正等正覺）之後，愿我的世界沒有日月光明和晝夜的區別，只有花開花合。我成就阿耨多羅三藐三菩提之後，將以光明遍照三千大千世界，憑藉光明之力，使所有眾生都能獲得天眼（能見遠方和未來的能力），憑藉天眼，能看見十方無量無邊的諸佛世界，在各個地方，諸佛世尊正在說法。世尊！我成就阿耨多羅三藐三菩提之後，所說的正法之音將遍滿三千大千世界，眾生聽到后能獲得唸佛三昧（專注于佛的禪定）。眾生無論行走、站立、迴轉，無論面向哪個方向，都能經常見到我，如果對佛法有疑惑之處，因為見到我，就能立即斷除疑惑。世尊！我成就阿耨多羅三藐三菩提之後，十方無量無邊阿僧祇（極多的數量）諸佛世界，在各個地方的所有眾生，無論是學習聲聞乘（小乘佛教）、緣覺乘（中乘佛教）、還是大乘佛教，聽到我的名字，命終后必定會來到我的世界。如果聲聞乘的人聽到我的法，能獲得八解脫阿羅漢果（佛教修行最高果位），學習大乘的人聽到我的法，能獲得深法忍陀羅尼門（能記住佛法的能力）和各種三昧，不會退轉于阿耨多羅三藐三菩提，能獲得無量聲聞作為眷屬，其數量無邊無法計算，只有諸佛才能知道。世尊！我成就阿耨多羅三藐三菩提后，無論走到哪裡，抬腳或放下腳的地方，都會生出千葉金蓮花，這些花微妙而有大光明，我將派遣這些花到沒有佛的地方，稱讚我的名字。如果有眾生在這花中聽到稱讚我名字的聲音，就會立即生起歡喜心，種下各種善根，想要往生我的國土，希望他們命終時，都能往生到我的國土。我的大眾中出家的人，都遠離諂媚、虛偽和嫉妒。
【English Translation】 English version Those who hear the sounds of impermanence and the like will all attain the Samadhi of Light. Through the power of this Samadhi, they will attain various Samadhis of Emptiness and the profound Samadhi. In their world, there will be no sounds of lust. 'World Honored One! When I sat under the Bodhi tree and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) in a single thought, I vowed that my world would have no distinction between the light of the sun and moon, or day and night, except for the opening and closing of flowers. After I attain Anuttara-samyak-sambodhi, I will illuminate the three thousand great thousand worlds with light. Through the power of this light, I will enable all sentient beings to attain the Heavenly Eye (ability to see far and future). With the Heavenly Eye, they will be able to see the immeasurable Buddha worlds in the ten directions. In every place, the World Honored Buddhas are now teaching the Dharma. World Honored One! After I attain Anuttara-samyak-sambodhi, the sound of the Right Dharma that I speak will fill the three thousand great thousand worlds. Those who hear it will attain the Samadhi of Buddha Recitation. Whether sentient beings are walking, standing, or turning, they will always be able to see me in whatever direction they face. If they have doubts about the Dharma, they will immediately dispel their doubts by seeing me. World Honored One! After I attain Anuttara-samyak-sambodhi, all sentient beings in the immeasurable Asankhya (countless) Buddha worlds in the ten directions, whether they are learning the Sravaka Vehicle (Hinayana Buddhism), the Pratyekabuddha Vehicle (middle vehicle Buddhism), or the Mahayana Vehicle (Great Vehicle Buddhism), if they hear my name, they will surely be reborn in my world after they die. If those of the Sravaka Vehicle hear my Dharma, they will attain the fruit of Arhat with eight liberations (highest stage of Buddhist practice). Those who study the Mahayana Vehicle and hear my Dharma will attain the Dharani Gate of Deep Dharma Patience (ability to remember the Dharma) and various Samadhis. They will not regress from Anuttara-samyak-sambodhi and will have countless Sravakas as their retinue, whose number is boundless and cannot be counted, except by the Buddhas. World Honored One! After I attain Anuttara-samyak-sambodhi, wherever I go, golden lotus flowers with a thousand petals will grow where I lift or place my feet. These flowers are subtle and have great light. I will send these flowers to places where there are no Buddhas to praise my name. If any sentient being hears the praise of my name in these flowers, they will immediately rejoice, plant various good roots, and desire to be reborn in my land. I hope that when they die, they will all be reborn in my land. Those of my assembly who have left home are far from flattery, deceit, and jealousy.
、奸欺、沙門之垢，尊重於法，于諸所須名稱利養，心不貴重，常樂苦、空、無常、無我，常勤精進，尊法依僧。若諸菩薩得不退者，皆悉令得就雨三昧，以三昧力故，為眾生說般若波羅蜜，令離生死乃至成佛，于其中間所可說法不忘不失。世尊！我成佛已，壽命住世十千大劫，般涅槃后，正法住世滿一千劫。』
「爾時，如來贊阿閦言：『善哉！善哉！善男子！汝今已取清凈世界，汝于來世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，東方去此十佛世界，彼有世界名曰妙樂，所有莊嚴如汝所愿，皆悉具足，汝於是中當成阿耨多羅三藐三菩提，猶號阿閦如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「爾時，阿閦菩薩白佛言：『世尊！若我所愿成就得己利者，一切世間陰、界、諸入所攝眾生皆得慈心，無怨賊想及諸穢濁，身心快樂猶如十住諸菩薩等，處蓮華上結加趺坐，三昧正受；以三昧力，令心無垢，是諸眾生身心快樂，亦復如是。我今頭面敬禮于佛，唯愿此地有金色光。』
「善男子！爾時，阿閦菩薩以頭面敬禮佛足，是時一切無量眾生，身心即得受大快樂，其地亦有金色光明。
「爾時，寶藏如來為阿閦菩薩而說偈言：
「『尊意且起， 汝今以令
【現代漢語翻譯】 現代漢語譯本：'不作奸詐欺騙，不成為沙門的污垢，尊重佛法，對於一切所需的名稱和利益，內心不看重，常常喜樂於苦、空、無常、無我之理，常常勤奮精進，尊敬佛法，依止僧團。如果各位菩薩得到不退轉的境界，都讓他們能夠進入雨三昧（一種禪定），憑藉三昧的力量，為眾生宣說般若波羅蜜（到達智慧彼岸的方法），使他們脫離生死輪迴，乃至最終成佛，在此期間所宣說的佛法都不會忘記或遺失。世尊！我成佛之後，壽命將住世十千大劫，涅槃之後，正法將住世滿一千劫。' 那時，如來讚歎阿閦（不動）菩薩說：『好啊！好啊！善男子！你現在已經選擇了清凈的世界，你將在未來經過一恒河沙數等阿僧祇劫（無數個大劫），進入第二個恒河沙數等阿僧祇劫，在東方距離此地十個佛世界的地方，那裡有一個世界名為妙樂，所有的莊嚴都如你所愿，完全具備。你將在那裡成就阿耨多羅三藐三菩提（無上正等正覺），仍然號為阿閦如來（不動佛）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』 那時，阿閦菩薩對佛說：『世尊！如果我的願望能夠成就，得到自身的利益，那麼一切世間被五陰（色、受、想、行、識）、十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法）所包含的眾生，都能夠得到慈悲心，沒有怨恨和賊害的想法以及一切污穢，身心快樂如同十住菩薩（菩薩修行過程中的十個階段）一樣，坐在蓮花上結跏趺坐，進入三昧正定；憑藉三昧的力量，使內心沒有污垢，這些眾生身心快樂，也像這樣。我現在以頭面頂禮佛陀，只願此地有金色光明。』 善男子！那時，阿閦菩薩以頭面頂禮佛足，當時一切無量眾生，身心立即得到巨大的快樂，那塊土地也有了金色光明。 那時，寶藏如來為阿閦菩薩說了偈語： 『尊貴的意願且先發起，你現在已經令'
【English Translation】 English version: 'Not engaging in deceit or fraud, not becoming the defilement of a Shramana (a renunciate), respecting the Dharma (the teachings), not valuing names and gains for all that is needed, always rejoicing in suffering, emptiness, impermanence, and non-self, always diligently striving, respecting the Dharma, and relying on the Sangha (the monastic community). If all Bodhisattvas (enlightenment beings) attain the state of non-retrogression, may they all be able to enter the Rain Samadhi (a state of meditative absorption), and through the power of Samadhi, explain the Prajna Paramita (the perfection of wisdom) to sentient beings, enabling them to escape the cycle of birth and death, and ultimately attain Buddhahood, and during this time, may the Dharma they preach not be forgotten or lost. World Honored One! After I attain Buddhahood, my lifespan will last for ten thousand great kalpas (eons), and after my Parinirvana (final passing), the true Dharma will remain in the world for a full one thousand kalpas.' At that time, the Tathagata (the thus-gone one) praised Akshobhya (the Immovable) Bodhisattva, saying: 'Excellent! Excellent! Good man! You have now chosen a pure world. In the future, after passing through as many asamkhya kalpas (countless eons) as there are sands in the Ganges River, and entering the second asamkhya kalpas as there are sands in the Ganges River, in the east, ten Buddha worlds away from here, there is a world called Wonderful Joy, all its adornments are as you wish, completely fulfilled. There, you will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and will still be called Akshobhya Tathagata, Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (world honored one).' At that time, Akshobhya Bodhisattva said to the Buddha: 'World Honored One! If my vows can be fulfilled and I can attain self-benefit, then may all sentient beings in the world encompassed by the five skandhas (form, feeling, perception, mental formations, consciousness), the eighteen dhatus (six sense organs, six sense objects, six consciousnesses), and the twelve ayatanas (six internal sense bases, six external sense bases), all attain loving-kindness, without thoughts of resentment or harm, and without any defilements, may their bodies and minds be joyful like the Bodhisattvas of the ten stages (ten stages of Bodhisattva practice), sitting in lotus posture, entering Samadhi (meditative absorption); through the power of Samadhi, may their minds be without defilement, and may the bodies and minds of these sentient beings also be joyful like this. I now bow my head and pay homage to the Buddha, may this place have golden light.' Good man! At that time, Akshobhya Bodhisattva bowed his head and paid homage to the Buddha's feet, and at that moment, all immeasurable sentient beings immediately received great joy in their bodies and minds, and the ground also had golden light. At that time, Ratnagarbha Tathagata (the Tathagata of the Jewel Treasury) spoke a verse for Akshobhya Bodhisattva: 'Noble intention, please arise, you have now caused'
， 一切眾心， 心無忿怒， 復于眾生， 生大悲心， 兩手各得， 天千輻輪， 凈意當來， 為天人尊。』
「善男子！爾時，阿閦菩薩聞是偈已，心大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。」
悲華經卷第四 大正藏第 03 冊 No. 0157 悲華經
悲華經卷第五
北涼天竺三藏曇無讖譯諸菩薩本授記品第四之三
佛告寂意菩薩：「善男子！爾時，寶海梵志復白第十王子軟心言，乃至發心亦復如是。王子所愿，皆如阿閦菩薩所愿，白佛言：『世尊！若我所愿成就得己利者，令一切眾生悉得思惟諸佛境界，手中自然生栴檀香、優陀婆羅香，以此諸香供養諸佛。』
「爾時，寶藏如來贊王子言：『善哉！善哉！善男子！汝所愿者甚奇特。汝愿眾生手中自然有栴檀香、優陀婆羅香，悉得思惟諸佛境界，繫念清凈。以是故，今改汝字號為香手。』佛告香手：『善男子！未來之世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分之中，阿閦如來般涅槃后，正法滅盡過七日已，汝於是時當成阿耨多羅三藐三菩提，其佛世界故名妙樂，佛名金華如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「爾時，香手菩薩復作是言：『世尊
【現代漢語翻譯】 現代漢語譯本 『一切眾生的心，心中沒有忿怒， 又對眾生，生起大悲心， 兩手各自得到，千輻輪（象徵佛陀的法輪）， 清凈的心意將來，成為天人所尊敬的。 』 『善男子！那時，阿閦（Akshobhya，不動）菩薩聽了這偈頌后，心中非常歡喜，立即起身合掌，向前禮拜佛的腳，在離佛不遠的地方，再次坐下聽法。』
《悲華經》卷第四 大正藏第 03 冊 No. 0157 《悲華經》
《悲華經》卷第五
北涼天竺三藏曇無讖譯《諸菩薩本授記品》第四之三
佛告訴寂意菩薩：『善男子！那時，寶海梵志又對第十王子軟心說，乃至發心也是這樣。王子所發的愿，都和阿閦菩薩所發的愿一樣，他稟告佛說：『世尊！如果我的願望成就，能利益自己，就讓一切眾生都能思惟諸佛的境界，手中自然生出栴檀香（Sandalwood，一種香木）、優陀婆羅香（Utpala，青蓮花香），用這些香供養諸佛。』
『那時，寶藏如來讚歎王子說：『好啊！好啊！善男子！你所發的愿非常奇特。你愿眾生手中自然有栴檀香、優陀婆羅香，都能思惟諸佛的境界，心念清凈。因此，現在改你的名字為香手。』佛告訴香手：『善男子！未來之世，經過一個恒河沙數（Ganges sand，極多的數量）的阿僧祇劫（Asankhya kalpa，無數劫），進入第二個恒河沙數的阿僧祇劫的後半部分，阿閦如來般涅槃（Parinirvana，佛陀的最終寂滅）后，正法滅盡過七日後，你那時應當成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），你的佛世界仍然名為妙樂，佛號為金華如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
『那時，香手菩薩又這樣說：『世尊！』
【English Translation】 English version 'All beings' minds, their minds without anger, And towards all beings, generate great compassion, Both hands each obtain, a thousand-spoked wheel (symbolizing the Buddha's Dharma wheel), A pure intention will come, to be honored by gods and humans.' 'Good man! At that time, Bodhisattva Akshobhya (不動, the Immovable One), having heard this verse, was greatly delighted in his heart, immediately arose, joined his palms, prostrated before the Buddha's feet, and sat down again not far from the Buddha to listen to the Dharma.'
The Karunapundarika Sutra, Volume 4 Taisho Tripitaka Vol. 03, No. 0157, The Karunapundarika Sutra
The Karunapundarika Sutra, Volume 5
Translated by Tripitaka Dharmaraksha of North Liang, Chapter 4, Section 3: The Chapter on the Original Predictions of the Bodhisattvas
The Buddha said to Bodhisattva Jiyi: 'Good man! At that time, the Brahmin Treasure Sea again said to the tenth prince, Soft Heart, and so on, even the aspiration was also like this. The prince's vows were all like the vows of Bodhisattva Akshobhya, and he said to the Buddha: 'World Honored One! If my vows are fulfilled and benefit myself, may all beings be able to contemplate the realms of all Buddhas, and may sandalwood incense (Sandalwood, a fragrant wood) and Utpala incense (Utpala, blue lotus fragrance) naturally arise in their hands, and with these incenses, may they make offerings to all Buddhas.'
'At that time, Tathagata Treasure Store praised the prince, saying: 'Excellent! Excellent! Good man! Your vows are very extraordinary. You wish that all beings would naturally have sandalwood incense and Utpala incense in their hands, and that they would all be able to contemplate the realms of all Buddhas, with their minds pure. Therefore, now I change your name to Fragrant Hand.' The Buddha said to Fragrant Hand: 'Good man! In the future, after passing one Ganges sand (Ganges sand, an extremely large number) of Asankhya kalpas (Asankhya kalpa, countless eons), and entering the latter half of the second Ganges sand of Asankhya kalpas, after Tathagata Akshobhya enters Parinirvana (Parinirvana, the final extinction of the Buddha), and after the True Dharma has perished for seven days, at that time you shall attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), your Buddha world will still be named Wonderful Joy, and the Buddha will be named Golden Flower Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan.'
'At that time, Bodhisattva Fragrant Hand again said: 'World Honored One!'
！若我所愿成就得己利者，今我禮佛，此閻浮園周匝當雨諸薝蔔華。』善男子！爾時，香手菩薩于寶藏佛前頭面著地，是時閻浮園中如其所言，周匝遍雨諸薝蔔華。
「爾時，寶藏如來為香手菩薩而說偈言：
「『尊妙功德， 善趣汝起， 如心所愿， 雨薝蔔華， 度脫無量， 一切眾生， 示諸善道， 令至無畏。』
「善男子！爾時，香手菩薩聞是偈已，心大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時，寶海梵志復白第十一王子瞢伽奴言，乃至發心亦復如是。王子所愿亦如香手菩薩所愿。爾時，師子王子以珍寶幢供養寶藏如來時，佛即贊師子王子言：『善哉！善哉！善男子！汝今以此寶幢供養，是故號汝名為寶相。』
「佛告寶相：『未來之世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分之中，妙樂世界金華如來般涅槃后，正法滅已過三中劫，妙樂世界轉名月勝，汝於是中當成阿耨多羅三藐三菩提，號龍自在尊音王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛世界所有莊嚴，如妙樂世界等無差別。』
「爾時，寶相菩薩前白佛言：『世尊！若我所愿成就得己利者，我今頭面禮于佛足，令一切眾生得如是念，
【現代漢語翻譯】 現代漢語譯本：『如果我的願望能夠實現，並能利益自己，現在我禮拜佛陀，愿這閻浮園（Jambudvipa，指我們所居住的這個世界）周圍都下起薝蔔花（Champaka，一種香花）。』 善男子！當時，香手菩薩在寶藏佛（Ratnagarbha Buddha）前頭面觸地禮拜，這時閻浮園中正如他所說，周圍遍佈降下了薝蔔花。 『當時，寶藏如來為香手菩薩說了偈語：』 『尊貴的妙功德，善於趣向的你請起身，如你心中所愿，降下薝蔔花，度脫無量無邊的所有眾生，為他們指示各種善道，使他們到達無所畏懼的境地。』 『善男子！當時，香手菩薩聽了這偈語后，心中非常歡喜，立即起身合掌，向前禮拜佛足，在離佛不遠的地方，又坐下來聽法。 『善男子！當時，寶海梵志（Brahmin）又對第十一王子瞢伽奴（Mangala）說，乃至發心也是這樣。王子的願望也和香手菩薩的願望一樣。當時，師子王子（Simha）用珍寶幢供養寶藏如來時，佛陀就讚歎師子王子說：『善哉！善哉！善男子！你現在用這寶幢供養，因此稱你為寶相（Ratnakara）。』 『佛陀告訴寶相：『未來之世，經過一恒河沙數（Ganges river sand）等的阿僧祇劫（Asankhyeya kalpa，無數劫），進入第二恒河沙數等的阿僧祇劫的後半部分，妙樂世界（Subhāvati）的金華如來（Kanakavarna Buddha）般涅槃（Parinirvana，圓寂）后，正法滅盡后經過三個中劫（Antarakalpa），妙樂世界改名為月勝（Chandravijaya），你將在這個世界成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），號為龍自在尊音王如來（Nāgendrarāja-svaraghoṣa Tathāgata）、應（Arhat，應供）、正遍知（Samyak-sambuddha，正等覺）、明行足（Vidya-carana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purusadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，覺者）、世尊（Bhagavat，世尊）。那個佛的世界所有莊嚴，和妙樂世界一樣，沒有差別。』 『當時，寶相菩薩向前對佛說：『世尊！如果我的願望能夠實現，並能利益自己，我現在頭面禮拜佛足，愿一切眾生都能生起這樣的念頭，』
【English Translation】 English version: 'If my wish can be fulfilled and benefit myself, now I bow to the Buddha, may Champaka flowers rain down all around this Jambudvipa (the world we live in).' Good man! At that time, the Bodhisattva Fragrant Hand prostrated before the Buddha Ratnagarbha, touching the ground with his head, and then, as he had said, Champaka flowers rained down all around Jambudvipa. 'At that time, the Tathagata Ratnagarbha spoke a verse for the Bodhisattva Fragrant Hand:' 'Noble and wonderful merit, you who are inclined to goodness, please rise, as you wish in your heart, let Champaka flowers rain down, deliver countless beings, show them all the good paths, and lead them to fearlessness.' 'Good man! At that time, after hearing this verse, the Bodhisattva Fragrant Hand was very happy, immediately rose, joined his palms, bowed before the Buddha's feet, and sat down not far from the Buddha to listen to the Dharma again.' 'Good man! At that time, the Brahmin Treasure Sea also said to the eleventh prince Mangala, that even the aspiration is the same. The prince's wish was also the same as the Bodhisattva Fragrant Hand's wish. At that time, when Prince Simha offered a jeweled banner to the Tathagata Ratnagarbha, the Buddha praised Prince Simha, saying: 'Excellent! Excellent! Good man! You are now making this offering with the jeweled banner, therefore you are named Ratnakara (Treasure Source).' 'The Buddha told Ratnakara: 'In the future, after passing one Ganges river sand number of Asankhyeya kalpas, and entering the latter half of the second Ganges river sand number of Asankhyeya kalpas, after the Tathagata Kanakavarna of the world Subhāvati enters Parinirvana, and after the extinction of the true Dharma for three Antarakalpas, the world Subhāvati will be renamed Chandravijaya, and in that world you will attain Anuttara-samyak-sambodhi, and be named Nāgendrarāja-svaraghoṣa Tathāgata, Arhat, Samyak-sambuddha, Vidya-carana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta devamanusyanam, Buddha, Bhagavat. All the adornments of that Buddha's world will be the same as the world Subhāvati, without any difference.' 'At that time, the Bodhisattva Ratnakara stepped forward and said to the Buddha: 'World Honored One! If my wish can be fulfilled and benefit myself, I now bow my head to the Buddha's feet, may all beings have such a thought,'
猶如菩薩住無諂三昧，一切眾生得大利益，生於大悲發菩提心。』善男子！爾時，寶相菩薩在寶藏佛前頭面著地，一切眾生悉得如是無諂三昧，得大利益，生於大悲發菩提心。
「爾時，寶藏如來為寶相菩薩而說偈言：
「『善意勤起， 已於我前， 為諸眾生， 善作大誓， 能大利益， 無量眾生， 令心無垢， 是故來世， 得成為佛， 天人之尊。』
「善男子！爾時，寶相菩薩聞是偈已，心大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「爾時，摩阇婆王子等五百王子作如是愿：『愿得如是種種莊嚴功德佛土，皆如虛空印菩薩摩訶薩所修凈土。』爾時，寶藏如來皆為一一授阿耨多羅三藐三菩提記，同共一時各于余國成無上道，如虛空印菩薩摩訶薩。
「複次，四百王子作是誓願：『愿取莊嚴凈妙佛土，皆如金剛智慧光明菩薩摩訶薩。』爾時寶藏如來亦為一一授阿耨多羅三藐三菩提記，同共一時各于異國成無上道，如金剛智慧光明菩薩摩訶薩。
「複次，八十九王子又作是愿：『愿取如是莊嚴佛土，如普賢菩薩摩訶薩所修佛土等無差別。』
「爾時，八萬四千小王，各各別異作殊勝愿，人人自取種種莊嚴上妙佛土。爾時，寶藏如來各各與授阿耨多羅三藐三菩提記，當來之世
【現代漢語翻譯】 現代漢語譯本：『就像菩薩安住于無諂三昧（無諂：不虛偽，真誠的禪定），一切眾生都能得到巨大的利益，生起大悲心，發起菩提心。』善男子！那時，寶相菩薩在寶藏佛（寶藏佛：佛名）前頭面著地，一切眾生都得到了這樣的無諂三昧，得到巨大的利益，生起大悲心，發起菩提心。 『那時，寶藏如來為寶相菩薩說了偈語：』 『善意勤奮興起，已在我面前，爲了眾生，善發大誓願，能夠大利益，無量眾生，令心無垢染，因此來世，得成佛果，成為天人之尊。』 『善男子！那時，寶相菩薩聽了這偈語后，心中非常歡喜，立即起身合掌，向前禮拜佛足，離開佛不遠，又坐下聽法。 『那時，摩阇婆王子（摩阇婆：人名）等五百位王子發願說：』『愿能得到像這樣種種莊嚴功德的佛土，都像虛空印菩薩摩訶薩（虛空印菩薩：菩薩名）所修的凈土一樣。』那時，寶藏如來都為他們一一授記阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺），他們同時在其他國土成就無上道，就像虛空印菩薩摩訶薩一樣。 『再次，四百位王子發誓愿說：』『愿能取得莊嚴清凈美妙的佛土，都像金剛智慧光明菩薩摩訶薩（金剛智慧光明菩薩：菩薩名）一樣。』那時，寶藏如來也為他們一一授記阿耨多羅三藐三菩提，他們同時在不同的國土成就無上道，就像金剛智慧光明菩薩摩訶薩一樣。 『再次，八十九位王子又發願說：』『愿能取得像這樣莊嚴的佛土，就像普賢菩薩摩訶薩（普賢菩薩：菩薩名）所修的佛土一樣，沒有差別。』 『那時，八萬四千位小王，各自發不同的殊勝愿，人人各自選取種種莊嚴殊勝的佛土。那時，寶藏如來各自為他們授記阿耨多羅三藐三菩提，在未來世
【English Translation】 English version: 'Just as a Bodhisattva dwells in the Samadhi of Non-Deceit (Non-Deceit: sincere meditation without hypocrisy), all sentient beings obtain great benefit, give rise to great compassion, and generate the Bodhi mind.' Good man! At that time, Bodhisattva Precious Appearance prostrated before Buddha Precious Treasury (Precious Treasury Buddha: name of a Buddha), and all sentient beings obtained such Samadhi of Non-Deceit, obtained great benefit, gave rise to great compassion, and generated the Bodhi mind. 'At that time, Tathagata Precious Treasury spoke a verse for Bodhisattva Precious Appearance:' 'With good intention and diligence, you have already, before me, for the sake of all sentient beings, made great vows, able to greatly benefit countless sentient beings, causing their minds to be without defilement, therefore in the future, you will attain Buddhahood, becoming the honored one of gods and humans.' 'Good man! At that time, Bodhisattva Precious Appearance, having heard this verse, was greatly delighted, immediately arose, joined his palms, bowed before the Buddha's feet, and, not far from the Buddha, sat down again to listen to the Dharma.' 'At that time, Prince Mojia Po (Mojia Po: name of a person) and five hundred other princes made this vow: 'May we obtain Buddha lands with such various adornments and merits, all like the pure lands cultivated by Bodhisattva Mahasattva Void Seal (Void Seal Bodhisattva: name of a Bodhisattva).' At that time, Tathagata Precious Treasury gave each of them a prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment), and they simultaneously attained the unsurpassed path in other lands, just like Bodhisattva Mahasattva Void Seal. 'Furthermore, four hundred princes made this vow: 'May we obtain adorned, pure, and wonderful Buddha lands, all like Bodhisattva Mahasattva Vajra Wisdom Light (Vajra Wisdom Light Bodhisattva: name of a Bodhisattva).' At that time, Tathagata Precious Treasury also gave each of them a prediction of Anuttara-samyak-sambodhi, and they simultaneously attained the unsurpassed path in different lands, just like Bodhisattva Mahasattva Vajra Wisdom Light. 'Furthermore, eighty-nine princes also made this vow: 'May we obtain such adorned Buddha lands, like the Buddha lands cultivated by Bodhisattva Mahasattva Samantabhadra (Samantabhadra Bodhisattva: name of a Bodhisattva), without any difference.' 'At that time, eighty-four thousand minor kings, each made different and extraordinary vows, each choosing various adorned and supreme Buddha lands. At that time, Tathagata Precious Treasury gave each of them a prediction of Anuttara-samyak-sambodhi, in the future world'
各在余國同共一時成無上道。
「爾時，九十二億眾生亦各發愿，取種種莊嚴勝妙佛土。時寶藏如來一切皆與授阿耨多羅三藐三菩提記：『汝等來世于余國土，同共一時成無上道。』
「善男子！爾時，寶海梵志有八十子，即是寶藏如來之兄弟也，其最長子名海地尊。善男子！爾時寶海梵志告其長子言：『汝今可取微妙清凈莊嚴佛土。』其子答言：『惟愿尊者先師子吼。』其父告言：『我之所愿當最後說。』其子復言：『我今所愿，當取清凈、不清凈耶？』父復答言：『若有菩薩成就大悲，爾乃取于不清凈世界。何以故？欲善調伏眾生垢故，如是之事汝自知之。』
「善男子！爾時，海地尊至寶藏如來所，在於佛前白佛言：『世尊！我願阿耨多羅三藐三菩提，若人有壽八萬歲時，如今佛世，爾乃成阿耨多羅三藐三菩提。我今又愿，令我國土所有眾生，薄淫恚癡、厭離身心，怖畏生死，見其過患，來至我所出家學道，我于爾時為諸眾生說三乘法。世尊！若我所愿成就得己利者，惟愿世尊授我阿耨多羅三藐三菩提記。』
「爾時，寶藏如來告海地尊言：『善男子！未來之世過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，是時有劫名曰遍敷優缽羅華，此佛世界當名愿愛，是時人民壽八萬歲，汝於是中成阿耨多羅
【現代漢語翻譯】 現代漢語譯本 各自在其他國土，同一時間成就無上菩提。
『那時，九十二億眾生也各自發愿，選取種種莊嚴殊勝的佛土。當時，寶藏如來都為他們授阿耨多羅三藐三菩提記：『你們將來在其他國土，同一時間成就無上菩提。』
『善男子！當時，寶海梵志有八十個兒子，他們是寶藏如來的兄弟，其中最年長的兒子名叫海地尊。善男子！當時，寶海梵志告訴他的長子說：『你現在可以選取微妙清凈莊嚴的佛土。』他的兒子回答說：『只願尊者先作獅子吼（比喻佛陀說法時的威猛氣勢）。』他的父親說：『我的願望應當最後說。』他的兒子又說：『我現在的願望，應當選取清凈的還是不清凈的呢？』他的父親回答說：『如果有菩薩成就大悲心，那麼就選取不清凈的世界。為什麼呢？爲了更好地調伏眾生的垢染，這樣的事情你自己知道。』
『善男子！當時，海地尊來到寶藏如來那裡，在佛前稟告佛說：『世尊！我發願成就阿耨多羅三藐三菩提，當人們壽命有八萬歲時，如同現在的佛世，那時我才成就阿耨多羅三藐三菩提。我現在又發願，使我國土所有眾生，減少淫慾、嗔恚、愚癡，厭離身心，畏懼生死，看到生死的過患，來到我這裡出家學道，我那時為這些眾生說三乘法。世尊！如果我的願望成就，能夠利益自己，只願世尊為我授阿耨多羅三藐三菩提記。』
『當時，寶藏如來告訴海地尊說：『善男子！未來世，經過一恒河沙數（比喻極多的數量）的阿僧祇劫（極長的時間單位），進入第二恒河沙數的阿僧祇劫，那時有一個劫名為遍敷優缽羅華（遍佈青蓮花），這個佛世界當名為愿愛，那時人民壽命八萬歲，你將在那裡成就阿耨多羅
【English Translation】 English version Each in other lands, at the same time, will attain unsurpassed enlightenment.
'At that time, ninety-two billion beings also each made vows, choosing various adorned and sublime Buddha lands. Then, Tathagata Ratnagarbha (寶藏如來) bestowed upon them all the prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提): 'In the future, in other lands, you will all attain unsurpassed enlightenment at the same time.'
'Good man! At that time, the Brahmin Ratnasagara (寶海梵志) had eighty sons, who were the brothers of Tathagata Ratnagarbha. The eldest son was named Sagaramati (海地尊). Good man! At that time, the Brahmin Ratnasagara told his eldest son, 'Now you may choose a subtle, pure, and adorned Buddha land.' His son replied, 'I only wish that the Venerable One would first roar the lion's roar (a metaphor for the Buddha's powerful teaching).' His father said, 'My wish should be spoken last.' His son then said, 'My present wish is, should I choose a pure or an impure land?' His father replied, 'If a Bodhisattva has achieved great compassion, then he should choose an impure world. Why? Because he wishes to skillfully subdue the defilements of sentient beings. You should know this matter yourself.'
'Good man! At that time, Sagaramati went to where Tathagata Ratnagarbha was, and in front of the Buddha, he said, 'World Honored One! I vow to attain Anuttara-samyak-sambodhi. When people have a lifespan of eighty thousand years, like in the present Buddha's era, then I will attain Anuttara-samyak-sambodhi. I also now vow that all sentient beings in my land will diminish their lust, hatred, and delusion, become weary of their bodies and minds, fear birth and death, see the faults of birth and death, come to me to leave home and study the Way. At that time, I will teach the Three Vehicles (三乘法) to these sentient beings. World Honored One! If my vows are fulfilled and I can benefit myself, I only wish that the World Honored One would bestow upon me the prediction of Anuttara-samyak-sambodhi.'
'At that time, Tathagata Ratnagarbha told Sagaramati, 'Good man! In the future, after passing one Ganges River's worth of Asankhyeya kalpas (阿僧祇劫) (an immeasurable unit of time), and entering the second Ganges River's worth of Asankhyeya kalpas, there will be a kalpa named Prapanca-utpala-pushpa (遍敷優缽羅華) (Widespread Blue Lotus), this Buddha world will be named Vatsalya (愿愛), at that time, people will have a lifespan of eighty thousand years, and there you will attain Anuttara-
三藐三菩提，號曰寶山如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「爾時，海地尊復作是言：『世尊！若我所愿成就得己利者，此閻浮園周匝當雨赤色真珠，一切樹木自然皆出微妙技樂。』善男子！時海地尊在寶藏佛前頭面作禮，當爾之時，其園周匝雨赤真珠，一切樹木皆出種種微妙伎樂。
「爾時，寶藏如來即為摩納，而說偈言：
「『大力汝起， 無量智藏， 慈悲眾生， 作大利益， 所愿清凈， 今得成就， 當爲眾生， 作天人師。』
「善男子！爾時，海地尊聞是偈已，心大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「梵志第二子名曰三婆婆，白佛言：『世尊！我今所愿，如海地尊之所愿也。』
「爾時，寶藏如來便告三婆婆言：『未來之世優缽羅華劫中愿愛世界，人壽轉多八十億歲，汝當於中得成阿耨多羅三藐三菩提，號曰日華如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「第三子所得世界亦復如是，人壽二千歲時成阿耨多羅三藐三菩提，號火音王如來乃至天人師、佛、世尊。第四成佛號須曼那，第五成佛號持戒王，第六成佛號善持目，第七成佛號梵增益，第八成佛號閻浮影
【現代漢語翻譯】 現代漢語譯本 『三藐三菩提（Samyak-saṃbodhi，無上正等正覺），號為寶山如來（Ratna-parvata Tathāgata）、應（Arhat，應供）、正遍知（Samyak-saṃbuddha，正等覺）、明行足（Vidyā-caraṇa-saṃpanna，明行圓滿）、善逝（Sugata，善於逝世）、世間解（Lokavid，瞭解世間）、無上士（Anuttara，無上）、調御丈夫（Puruṣa-damya-sārathi，調御丈夫）、天人師（Śāstā deva-manusyānām，天人導師）、佛（Buddha，覺者）、世尊（Bhagavat，世間尊貴）。』
『那時，海地尊（Haidī）又說：『世尊！如果我的願望能夠實現，得到利益，那麼這個閻浮園（Jambudvīpa，贍部洲）周圍應當下起紅色的真珠雨，所有的樹木自然發出美妙的音樂。』善男子！當時海地尊在寶藏佛（Ratnagarbha Buddha）前頂禮，就在那時，園子周圍下起了紅色的真珠雨，所有的樹木都發出了各種美妙的音樂。
『那時，寶藏如來就為摩納（Māṇava，青年）說了偈語：』
『『大力者你起來， 擁有無量的智慧寶藏， 慈悲對待眾生， 為他們帶來大利益， 你所發的清凈願望， 現在已經成就， 應當為眾生， 做天人導師。』
『善男子！那時，海地尊聽了這偈語后，心中非常歡喜，立即起身合掌，向前禮拜佛足，在離佛不遠的地方，又坐下來聽法。
『梵志（Brāhmaṇa，婆羅門）的第二個兒子名叫三婆婆（Saṃbhava），對佛說：『世尊！我現在的願望，和海地尊的願望一樣。』
『那時，寶藏如來就告訴三婆婆說：『在未來的優缽羅華劫（Utpalā-kalpa，青蓮花劫）中，愿愛世界（Kāma-loka，欲界）的人壽會增長到八十億歲，你將會在那裡成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），號為日華如來（Sūrya-puṣpa Tathāgata）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
『第三個兒子所得到的成佛世界也是如此，當人壽二千歲時成就阿耨多羅三藐三菩提，號為火音王如來（Agni-svara-rāja Tathāgata）乃至天人師、佛、世尊。第四個成佛號為須曼那（Sumanas），第五個成佛號為持戒王（Śīla-rāja），第六個成佛號為善持目（Su-dhṛta-netra），第七個成佛號為梵增益（Brahma-vardhana），第八個成佛號為閻浮影（Jambū-pratibimba）。』
【English Translation】 English version 'Samyak-saṃbodhi (Perfect Enlightenment), named Ratna-parvata Tathāgata (Jewel Mountain Thus Come One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣa-damya-sārathi (Tamer of Men), Śāstā deva-manusyānām (Teacher of Gods and Humans), Buddha (Awakened One), Bhagavat (Blessed One).'
'At that time, Haidī (Name of a Bodhisattva) again said: 'World Honored One! If my wish is fulfilled and I gain benefit, then this Jambudvīpa (The continent where we live) should be showered with red pearls, and all the trees should naturally produce wonderful music.' Good man! At that time, Haidī bowed his head to the feet of Ratnagarbha Buddha (Jewel Womb Buddha), and at that very moment, the garden was showered with red pearls, and all the trees produced various wonderful music.
'At that time, Ratnagarbha Tathāgata spoke these verses for Māṇava (Young Man):'
'『Greatly powerful one, arise, Possessing immeasurable wisdom treasure, With compassion for all beings, Bring great benefit to them, Your pure wishes, Are now fulfilled, You should become for all beings, A teacher of gods and humans.』
'Good man! At that time, Haidī, having heard these verses, was greatly delighted. He immediately rose, joined his palms, bowed before the Buddha's feet, and sat down not far from the Buddha to listen to the Dharma.
'The second son of the Brāhmaṇa (Priest) named Saṃbhava (Name of a Bodhisattva), said to the Buddha: 'World Honored One! My wish now is the same as the wish of Haidī.'
'At that time, Ratnagarbha Tathāgata then told Saṃbhava: 'In the future, during the Utpalā-kalpa (Blue Lotus Kalpa), in the Kāma-loka (Desire Realm), the lifespan of people will increase to eighty billion years. You will attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) there, and be named Sūrya-puṣpa Tathāgata (Sun Flower Thus Come One), Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara, Puruṣa-damya-sārathi, Śāstā deva-manusyānām, Buddha, Bhagavat.'
'The world obtained by the third son will also be like this. When the lifespan of people is two thousand years, he will attain Anuttarā-samyak-saṃbodhi, and be named Agni-svara-rāja Tathāgata (Fire Sound King Thus Come One), and so on, up to Teacher of Gods and Humans, Buddha, Bhagavat. The fourth to become a Buddha will be named Sumanas (Name of a Buddha), the fifth will be named Śīla-rāja (King of Precepts), the sixth will be named Su-dhṛta-netra (Well-Held Eyes), the seventh will be named Brahma-vardhana (Brahma Increase), and the eighth will be named Jambū-pratibimba (Jambū Reflection).'
，第九成佛號富樓那，第十成佛號曰勝妙，十一成佛號曰寶山，十二成佛號曰海藏，十三成佛號那羅延，十四成佛號曰尸棄，十五成佛號南無尼，十六成佛號曰覺尊，十七成佛號憍陳如，十八成佛號師子力，十九成佛號曰智幢，二十成佛號音聲，二十一成佛號尊勝佛，二十二成佛號離世尊佛，二十三號利益佛，二十四號智光明佛，二十五號師子尊佛，二十六號寂靜智佛，二十七號難陀佛，二十八號尼拘羅王佛，二十九號金色目佛，三十號得自在佛，三十一號曰樂佛，三十二號寶勝佛，三十三號善目佛，三十四號梵善樂佛，三十五號梵仙佛，三十六號梵音佛，三十七號法月佛，三十八號示現義佛，三十九號稱樂佛，四十號增益佛，四十一號端嚴佛，四十二號善香佛，四十三號眼勝佛，四十四號善觀佛，四十五號攝取義佛，四十六號善意願佛，四十七號勝慧佛，四十八號金幢佛，四十九號善目佛，五十號天明佛，五十一號凈飯佛，五十二號善見佛，五十三號毗琉璃幢佛，五十四號毗樓博叉佛，五十五號梵音佛，五十六號功德成就佛，五十七號有功德凈佛，五十八號寶光明佛，五十九號摩尼珠佛，六十號釋迦文尼佛，六十一號音尊王佛，六十二號智和合佛，六十三號勝尊佛，六十四號成華佛，六十五號善華佛，六十六號無怒
【現代漢語翻譯】 現代漢語譯本：第九位成佛者名為富樓那（Purna），第十位成佛者名為勝妙（Shengmiao），第十一位成佛者名為寶山（Baoshan），第十二位成佛者名為海藏（Haizang），第十三位成佛者名為那羅延（Naluoyan），第十四位成佛者名為尸棄（Shiki），第十五位成佛者名為南無尼（Namonini），第十六位成佛者名為覺尊（Juezun），第十七位成佛者名為憍陳如（Jiaochenru），第十八位成佛者名為師子力（Shizili），第十九位成佛者名為智幢（Zhichuang），第二十位成佛者名為音聲（Yinsheng），第二十一位成佛者名為尊勝佛（Zunshengfo），第二十二位成佛者名為離世尊佛（Lishizunfo），第二十三位名為利益佛（Yilifo），第二十四位名為智光明佛（Zhiguangmingfo），第二十五位名為師子尊佛（Shizizunfo），第二十六位名為寂靜智佛（Jijingzhifo），第二十七位名為難陀佛（Nantuofo），第二十八位名為尼拘羅王佛（Nikuluowangfo），第二十九位名為金色目佛（Jinsemufu），第三十位名為得自在佛（Dezizaifo），第三十一位名為樂佛（Yuefo），第三十二位名為寶勝佛（Baoshengfo），第三十三位名為善目佛（Shanmufu），第三十四位名為梵善樂佛（Fanshanlefo），第三十五位名為梵仙佛（Fanxianfo），第三十六位名為梵音佛（Fanyinfo），第三十七位名為法月佛（Fayuefo），第三十八位名為示現義佛（Shixianyi fo），第三十九位名為稱樂佛（Chenglefo），第四十位名為增益佛（Zengyifo），第四十一位名為端嚴佛（Duanyanfo），第四十二位名為善香佛（Shanxiangfo），第四十三位名為眼勝佛（Yanshengfo），第四十四位名為善觀佛（Shanguanfo），第四十五位名為攝取義佛（Shequyi fo），第四十六位名為善意願佛（Shanyiyuanfo），第四十七位名為勝慧佛（Shenghuifo），第四十八位名為金幢佛（Jinchuangfo），第四十九位名為善目佛（Shanmufu），第五十位名為天明佛（Tianmingfo），第五十一位名為凈飯佛（Jingfanfo），第五十二位名為善見佛（Shanjianfo），第五十三位名為毗琉璃幢佛（Piliulichuangfo），第五十四位名為毗樓博叉佛（Pilouboxafo），第五十五位名為梵音佛（Fanyinfo），第五十六位名為功德成就佛（Gongdechengjiufo），第五十七位名為有功德凈佛（Yougongdejingfo），第五十八位名為寶光明佛（Baoguangmingfo），第五十九位名為摩尼珠佛（Manizhufuo），第六十位名為釋迦文尼佛（Shijiamunifo），第六十一位名為音尊王佛（Yinzunwangfo），第六十二位名為智和合佛（Zhihefuo），第六十三位名為勝尊佛（Shengzunfo），第六十四位名為成華佛（Chenghuafo），第六十五位名為善華佛（Shanhuafo），第六十六位名為無怒（Wunu）。
【English Translation】 English version: The ninth Buddha to achieve Buddhahood is named Purna, the tenth is named Shengmiao, the eleventh is named Baoshan, the twelfth is named Haizang, the thirteenth is named Naluoyan, the fourteenth is named Shiki, the fifteenth is named Namonini, the sixteenth is named Juezun, the seventeenth is named Jiaochenru, the eighteenth is named Shizili, the nineteenth is named Zhichuang, the twentieth is named Yinsheng, the twenty-first is named Zunshengfo, the twenty-second is named Lishizunfo, the twenty-third is named Yilifo, the twenty-fourth is named Zhiguangmingfo, the twenty-fifth is named Shizizunfo, the twenty-sixth is named Jijingzhifo, the twenty-seventh is named Nantuofo, the twenty-eighth is named Nikuluowangfo, the twenty-ninth is named Jinsemufu, the thirtieth is named Dezizaifo, the thirty-first is named Yuefo, the thirty-second is named Baoshengfo, the thirty-third is named Shanmufu, the thirty-fourth is named Fanshanlefo, the thirty-fifth is named Fanxianfo, the thirty-sixth is named Fanyinfo, the thirty-seventh is named Fayuefo, the thirty-eighth is named Shixianyi fo, the thirty-ninth is named Chenglefo, the fortieth is named Zengyifo, the forty-first is named Duanyanfo, the forty-second is named Shanxiangfo, the forty-third is named Yanshengfo, the forty-fourth is named Shanguanfo, the forty-fifth is named Shequyi fo, the forty-sixth is named Shanyiyuanfo, the forty-seventh is named Shenghuifo, the forty-eighth is named Jinchuangfo, the forty-ninth is named Shanmufu, the fiftieth is named Tianmingfo, the fifty-first is named Jingfanfo, the fifty-second is named Shanjianfo, the fifty-third is named Piliulichuangfo, the fifty-fourth is named Pilouboxafo, the fifty-fifth is named Fanyinfo, the fifty-sixth is named Gongdechengjiufo, the fifty-seventh is named Yougongdejingfo, the fifty-eighth is named Baoguangmingfo, the fifty-ninth is named Manizhufuo, the sixtieth is named Shijiamunifo, the sixty-first is named Yinzunwangfo, the sixty-second is named Zhihefuo, the sixty-third is named Shengzunfo, the sixty-fourth is named Chenghuafo, the sixty-fifth is named Shanhuafo, and the sixty-sixth is named Wunu.
佛，六十七號日藏佛，六十八號尊樂佛，六十九號日明佛，七十號龍得佛，七十一號金剛光明佛，七十二號稱王佛，七十三號常光明佛，七十四號相光明佛，七十五號刪尼輸佛，七十六號智成就佛，七十七號音王佛，七十八號娑羅王那羅延藏佛，七十九號火藏佛。
「善男子！爾時，梵志其最小子名離怖惱，在佛前住，白佛言：『世尊！是七十九人，佛今已為現前授記，于遍敷優缽羅華劫愿愛世界人壽轉多時，成阿耨多羅三藐三菩提。世尊！我今佛前發阿耨多羅三藐三菩提心，優缽羅華劫後分之中，成阿耨多羅三藐三菩提時，如七十九佛所得壽命，愿我壽命亦復如是；如七十九佛所度眾生，我所度眾生亦復如是；如七十九佛三乘說法，我亦如是說三乘法；如七十九佛聲聞弟子眾數多少，我之所得眾數多少亦復如是；是七十九佛于優缽羅華劫，所可教化無量眾生，使受人身未得度者，我于末劫成阿耨多羅三藐三菩提已，悉當教化，令住三乘。世尊！若我所愿成就得己利者，惟愿世尊授我阿耨多羅三藐三菩提記。』
「善男子！爾時，寶藏佛即贊離怖惱言：『善哉！善哉！善男子！汝今乃為無量眾生生大悲心。善男子！未來之世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫，是中有劫名優缽羅華，後分之中，汝
【現代漢語翻譯】 現代漢語譯本 佛陀，第六十七位是日藏佛（Rizang Fo），第六十八位是尊樂佛（Zunle Fo），第六十九位是日明佛（Riming Fo），第七十位是龍得佛（Longde Fo），第七十一位是金剛光明佛（Jingang Guangming Fo），第七十二位是稱王佛（Chengwang Fo），第七十三位是常光明佛（Chang Guangming Fo），第七十四位是相光明佛（Xiang Guangming Fo），第七十五位是刪尼輸佛（Shanshu Fo），第七十六位是智成就佛（Zhi Chengjiu Fo），第七十七位是音王佛（Yinwang Fo），第七十八位是娑羅王那羅延藏佛（Suoluo Wang Naluoyan Zang Fo），第七十九位是火藏佛（Huo Zang Fo）。 『善男子！』當時，梵志（婆羅門）最小的兒子名叫離怖惱（Li Bunao），站在佛前，對佛說：『世尊！這七十九位佛，您現在已經為他們授記，在遍敷優缽羅華（Upala）劫（Kalpa）愿愛世界（Yuan'ai Shijie）人壽增長時，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。世尊！我現在在佛前發阿耨多羅三藐三菩提心，在優缽羅華劫的後半部分，成就阿耨多羅三藐三菩提時，愿我的壽命像這七十九位佛的壽命一樣；愿我所度的眾生像這七十九位佛所度的眾生一樣；愿我像這七十九位佛一樣宣說三乘佛法；愿我所得的聲聞（Shravaka）弟子數量像這七十九位佛的聲聞弟子數量一樣；這七十九位佛在優缽羅華劫所教化的無量眾生，使他們獲得人身但尚未得度的，我將在末劫成就阿耨多羅三藐三菩提后，全部教化他們，使他們安住於三乘。世尊！如果我的願望能夠成就，獲得自身的利益，希望世尊為我授阿耨多羅三藐三菩提記。』 『善男子！』當時，寶藏佛（Baozang Fo）就讚歎離怖惱說：『善哉！善哉！善男子！你現在為無量眾生生起了大悲心。善男子！在未來的世界，經過一恒河沙（Ganga）等阿僧祇（Asankhya）劫，進入第二個恒河沙等阿僧祇劫，其中有一個劫名叫優缽羅華，在後半部分，你
【English Translation】 English version The Buddha, the sixty-seventh is Rizang Buddha, the sixty-eighth is Zunle Buddha, the sixty-ninth is Riming Buddha, the seventieth is Longde Buddha, the seventy-first is Jingang Guangming Buddha, the seventy-second is Chengwang Buddha, the seventy-third is Chang Guangming Buddha, the seventy-fourth is Xiang Guangming Buddha, the seventy-fifth is Shanshu Buddha, the seventy-sixth is Zhi Chengjiu Buddha, the seventy-seventh is Yinwang Buddha, the seventy-eighth is Suoluo Wang Naluoyan Zang Buddha, and the seventy-ninth is Huo Zang Buddha. 'Good man!' At that time, the youngest son of the Brahmin (Brahmin), named Li Bunao, stood before the Buddha and said to the Buddha: 'World Honored One! These seventy-nine Buddhas, you have now given them predictions that they will attain Anuttara-samyak-sambodhi when the lifespan of beings in the world of Yuan'ai Shijie during the Kalpa (Kalpa) of Upala (Upala) flowers increases. World Honored One! I now generate the mind of Anuttara-samyak-sambodhi before the Buddha. When I attain Anuttara-samyak-sambodhi in the latter half of the Upala flower Kalpa, may my lifespan be like the lifespan of these seventy-nine Buddhas; may the beings I liberate be like the beings liberated by these seventy-nine Buddhas; may I preach the Three Vehicles of Dharma like these seventy-nine Buddhas; may the number of my Shravaka (Shravaka) disciples be like the number of Shravaka disciples of these seventy-nine Buddhas; the countless beings that these seventy-nine Buddhas have taught in the Upala flower Kalpa, enabling them to obtain human bodies but not yet liberated, I will teach them all after I attain Anuttara-samyak-sambodhi in the final Kalpa, enabling them to abide in the Three Vehicles. World Honored One! If my wishes can be fulfilled and I can obtain my own benefit, I hope that the World Honored One will give me the prediction of Anuttara-samyak-sambodhi.' 'Good man!' At that time, Baozang Buddha praised Li Bunao, saying: 'Excellent! Excellent! Good man! You have now generated great compassion for countless beings. Good man! In the future world, after passing one Ganges (Ganga) river of Asankhya (Asankhya) Kalpas, and entering the second Ganges river of Asankhya Kalpas, there will be a Kalpa named Upala, in the latter half of which, you
當成阿耨多羅三藐三菩提，號無垢燈出王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。七十九佛所得壽命都合半劫，汝之壽命亦得半劫，如前所愿悉得成就。』
「爾時，離怖惱菩薩復作是言：『世尊！若我所愿成就得己利者，我今頭面敬禮于佛，令此世界周匝遍雨優缽羅華微妙之香，若有眾生聞此香者，身諸四大清凈無穢，調適和順，一切病苦，悉得除愈。』善男子！爾時，離怖惱菩薩說是言已，尋以頭面敬禮佛足。爾時，此佛世界尋時遍雨優缽羅華微妙之香，眾生聞者，身諸四大清凈無穢，調適和順，一切病苦，悉得除愈。
「寶藏如來為是菩薩，而說偈言：
「『善心慈悲， 導師可起， 諸佛世尊， 咸稱贊汝， 能斷堅牢， 諸煩惱結， 當來成善， 凈智慧藏。』
「善男子！爾時，離怖惱菩薩聞是偈已，心大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時，寶海梵志有三億弟子，在園門外一處而坐，教餘眾生受三歸依，令發阿耨多羅三藐三菩提心者。善男子！爾時，梵志勸諸弟子作如是言：『汝等今者應發阿耨多羅三藐三菩提心，取佛世界，今于佛前如心所求，便可說之。』
「是三億人中有一人名曰樹提，作如是言
【現代漢語翻譯】 現代漢語譯本 成就阿耨多羅三藐三菩提（無上正等正覺），號為無垢燈出王如來（如來十號之一）、應（應供）、正遍知（正等覺）、明行足（明行圓滿）、善逝（善於逝世）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御一切眾生的大丈夫）、天人師（天人之導師）、佛（覺悟者）、世尊（世間最尊貴的人）。這七十九位佛所得的壽命加起來共半劫，你的壽命也將有半劫，如你之前所愿，都將得以成就。 那時，離怖惱菩薩又說道：『世尊！如果我所發的愿能成就，並能利益自己，我今天就頂禮佛陀，愿此世界周遍飄散優缽羅花（青蓮花）的微妙香氣，若有眾生聞到此香，身體的四大（地、水、火、風）清凈無垢，調和順適，一切病苦，都得以消除痊癒。』善男子！那時，離怖惱菩薩說完這話后，立即頂禮佛足。當時，這個佛世界立刻遍佈優缽羅花的微妙香氣，眾生聞到后，身體的四大清凈無垢，調和順適，一切病苦，都得以消除痊癒。 寶藏如來為這位菩薩，說了偈語： 『善心慈悲， 導師可起， 諸佛世尊， 都稱讚你， 能斷除堅固， 各種煩惱的束縛， 將來成就美好， 清凈智慧的寶藏。』 善男子！那時，離怖惱菩薩聽了這偈語后，心中非常歡喜，立即起身合掌，向前頂禮佛足，在離佛不遠的地方，又坐下聽法。 善男子！那時，寶海梵志有三億弟子，在園門外一處坐著，教導其他眾生受三歸依（歸依佛、歸依法、歸依僧），令他們發起阿耨多羅三藐三菩提心。善男子！那時，梵志勸告他的弟子們說：『你們現在應當發起阿耨多羅三藐三菩提心，選取佛國世界，現在在佛前如心中所求，便可說出來。』 這三億人中，有一個人名叫樹提，說道：
【English Translation】 English version achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), named Immaculate Lamp King Tathagata (one of the ten epithets of a Tathagata), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyā-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Shasta deva-manushyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the blessed one). The combined lifespan of these seventy-nine Buddhas is half a kalpa, and your lifespan will also be half a kalpa. As you wished before, all will be accomplished. At that time, the Bodhisattva Fearless of Afflictions spoke again, 『World Honored One! If my vows are fulfilled and benefit myself, I will now bow my head to the Buddha, wishing that this world be filled with the subtle fragrance of Utpala flowers (blue lotus). If any sentient beings smell this fragrance, their four elements (earth, water, fire, wind) will be pure and without defilement, harmonious and balanced, and all their illnesses and sufferings will be eliminated and healed.』 Good man! At that time, after the Bodhisattva Fearless of Afflictions spoke these words, he immediately bowed his head to the Buddha's feet. At that time, this Buddha world was immediately filled with the subtle fragrance of Utpala flowers. When sentient beings smelled it, their four elements became pure and without defilement, harmonious and balanced, and all their illnesses and sufferings were eliminated and healed. The Tathagata Treasure Store spoke a verse for this Bodhisattva: 『With kind heart and compassion, A guide can arise, All Buddhas, World Honored Ones, Praise you, Able to break the firm, Bonds of all afflictions, In the future achieving good, A treasury of pure wisdom.』 Good man! At that time, after the Bodhisattva Fearless of Afflictions heard this verse, his heart was filled with great joy. He immediately rose, joined his palms, bowed to the Buddha's feet, and sat down again not far from the Buddha to listen to the Dharma. Good man! At that time, the Brahmin Treasure Ocean had three hundred million disciples, who were sitting in a place outside the garden gate, teaching other sentient beings to take the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha), and encouraging them to generate the mind of Anuttara-samyak-sambodhi. Good man! At that time, the Brahmin advised his disciples, saying, 『You should now generate the mind of Anuttara-samyak-sambodhi, choose a Buddha world, and now before the Buddha, speak what you desire in your heart.』 Among these three hundred million people, one person named Tree-ti said:
：『尊者！云何菩提？云何助菩提法？云何菩薩修行菩提？云何繫念得於菩提？』
「爾時，其師報言：『摩納！如汝所問，菩提者，即是菩薩之所修集四無盡藏。何等為四？所謂無盡福德藏、無盡智藏、無盡慧藏、無盡佛法和合藏。善男子！是名菩提。摩納！如佛所說助菩提法，所謂攝取助清凈度生死法門。善男子！舍財即是助菩提法，以調伏眾生故；持戒即是助菩提法，隨其所愿得成就故；忍辱即是助菩提法，三十二相、八十種隨形好具足故；精進即是助菩提法，具足一切諸事故；禪定即是助菩提法，其心當得善調伏故；智慧即是助菩提法，以知一切諸煩惱故；多聞即是助菩提法，得無閡辯故；福德即是助菩提法，一切眾生之所須故；智即是助菩提法，成就無閡智故；寂滅即是助菩提法，柔軟善心得成就故；思惟即是助菩提法，成就斷疑故；慈心即是助菩提法，成就無閡心故；悲心即是助菩提法，教化眾生無厭足故；喜心即是助菩提法，于正法中生愛樂故；舍心即是助菩提法，成就斷于愛憎法故；聽法即是助菩提法，成就滅五蓋故；出世即是助菩提法，成就舍除一切世間故；阿蘭若是助菩提法，所作不善，滅使不生，所有善根，多增長故；念是助菩提法，成就護持故；意是助菩提法，成就分別諸法故；持是助菩
【現代漢語翻譯】 現代漢語譯本：『尊者！什麼是菩提（bodhi，覺悟）？什麼是輔助菩提的法？菩薩如何修行菩提？如何通過繫念獲得菩提？』 『那時，他的老師回答說：『摩納（Manava，年輕人）！正如你所問，菩提，就是菩薩所修集的四種無盡藏。哪四種呢？即是無盡福德藏、無盡智藏、無盡慧藏、無盡佛法和合藏。善男子！這稱為菩提。摩納！如佛所說輔助菩提的法，就是攝取輔助清凈度脫生死的法門。善男子！佈施財物就是輔助菩提的法，因為可以調伏眾生；持戒就是輔助菩提的法，因為可以隨其所愿得到成就；忍辱就是輔助菩提的法，因為可以具足三十二相、八十種隨形好；精進就是輔助菩提的法，因為可以具足一切諸事；禪定就是輔助菩提的法，因為可以使心得到善調伏；智慧就是輔助菩提的法，因為可以知曉一切諸煩惱；多聞就是輔助菩提的法，因為可以得到無礙辯才；福德就是輔助菩提的法，因為是一切眾生所需要的；智就是輔助菩提的法，因為可以成就無礙智；寂滅就是輔助菩提的法，因為可以成就柔軟善心；思惟就是輔助菩提的法，因為可以成就斷除疑惑；慈心就是輔助菩提的法，因為可以成就無礙心；悲心就是輔助菩提的法，因為可以教化眾生永不厭足；喜心就是輔助菩提的法，因為可以在正法中生起愛樂；舍心就是輔助菩提的法，因為可以成就斷除愛憎之法；聽法就是輔助菩提的法，因為可以成就滅除五蓋；出世就是輔助菩提的法，因為可以成就舍除一切世間；阿蘭若（aranya，寂靜處）是輔助菩提的法，因為所作不善，滅使不生，所有善根，多增長；念是輔助菩提的法，因為可以成就護持；意是輔助菩提的法，因為可以成就分別諸法；持是輔助菩提的法，因為可以成就堅固不退；』
【English Translation】 English version: 'Venerable one! What is bodhi (enlightenment)? What are the practices that aid bodhi? How does a Bodhisattva practice bodhi? How does one attain bodhi through mindfulness?' 'Then, his teacher replied: 'Manava (young man)! As you have asked, bodhi is the four inexhaustible treasures that a Bodhisattva cultivates. What are the four? They are the inexhaustible treasure of merit, the inexhaustible treasure of wisdom, the inexhaustible treasure of insight, and the inexhaustible treasure of the Dharma (Buddha's teachings) in harmony. Good man! This is called bodhi. Manava! As the Buddha has said, the practices that aid bodhi are those that help one purify and transcend the cycle of birth and death. Good man! Giving is a practice that aids bodhi, because it tames beings; keeping precepts is a practice that aids bodhi, because one can achieve what one wishes; patience is a practice that aids bodhi, because one can attain the thirty-two marks and eighty minor marks of a great being; diligence is a practice that aids bodhi, because one can accomplish all things; meditation is a practice that aids bodhi, because it allows the mind to be well-tamed; wisdom is a practice that aids bodhi, because one can know all afflictions; learning is a practice that aids bodhi, because one can attain unobstructed eloquence; merit is a practice that aids bodhi, because it is what all beings need; intelligence is a practice that aids bodhi, because one can achieve unobstructed wisdom; tranquility is a practice that aids bodhi, because one can achieve a gentle and virtuous heart; contemplation is a practice that aids bodhi, because one can resolve doubts; loving-kindness is a practice that aids bodhi, because one can achieve an unobstructed heart; compassion is a practice that aids bodhi, because one can teach beings without weariness; joy is a practice that aids bodhi, because one can develop love and delight in the true Dharma; equanimity is a practice that aids bodhi, because one can achieve the cessation of love and hatred; listening to the Dharma is a practice that aids bodhi, because one can eliminate the five hindrances; renunciation of the world is a practice that aids bodhi, because one can achieve the abandonment of all worldly things; living in an aranya (secluded place) is a practice that aids bodhi, because unwholesome actions are extinguished and do not arise, and all wholesome roots are greatly increased; mindfulness is a practice that aids bodhi, because one can achieve protection; intention is a practice that aids bodhi, because one can achieve the discrimination of all dharmas; holding is a practice that aids bodhi, because one can achieve steadfastness and non-regression;'
提法，成就思議寤醒故；念處即是助菩提法，分別身受心法成就故；正勤即是助菩提法，以離一切不善法，修行一切善法增廣故；如意足是助菩提法，成就身心輕利故；諸根即是助菩提法，攝取諸根成就故；諸力即是助菩提法，摧滅一切煩惱故；覺是助菩提法，覺知實法故；六和即是助菩提法，調伏眾生，令清凈故。摩納！是名攝取助清凈度生死法門。』
「樹提復言：『尊者！如佛所說，佈施果報，即是大富得大眷屬，護持禁戒得生天上，廣博多聞得大智慧。又如佛說，思惟之法，得度生死。』
「師復報言：『摩納！若樂生死故行佈施，是故大富。摩納！若善男子、善女人，心向菩提，為心調伏，故行佈施；為心寂靜，故持禁戒；為心清凈，無有愛濁，故求多聞；為大悲故，思惟修道；其餘諸法，智慧方便成就助求。摩納！是名助菩提法。如是修行，即是繫念得菩提也。摩納！如是菩提今應生欲，是道清凈，應專心作愿；是道無濁，心清凈故；是道正直無有諂曲，斷煩惱故；是道安隱，乃至能到涅槃城故。汝等今應作大善愿，取莊嚴佛土，隨意所求凈及不凈。』
「善男子！爾時，樹提摩納在寶藏佛前，右膝著地長跪叉手，前白佛言：『世尊！我今發阿耨多羅三藐三菩提心，此不凈世界所有眾生，少於貪淫
【現代漢語翻譯】 現代漢語譯本：『提法（指四念處、四正勤等修行方法），是因為成就思議的覺悟而存在；四念處（身念處、受念處、心念處、法念處）是幫助達到菩提（覺悟）的方法，因為它們能分別成就對身、受、心、法的觀察；四正勤（已生惡令斷、未生惡令不生、未生善令生、已生善令增長）是幫助達到菩提的方法，因為它們能使人遠離一切不善法，修行一切善法並使其增長；如意足（欲如意足、精進如意足、心如意足、思惟如意足）是幫助達到菩提的方法，因為它們能使身心輕快敏捷；諸根（信根、精進根、念根、定根、慧根）是幫助達到菩提的方法，因為它們能攝取諸根並使其成就；諸力（信力、精進力、念力、定力、慧力）是幫助達到菩提的方法，因為它們能摧毀一切煩惱；覺（七覺支）是幫助達到菩提的方法，因為它們能覺知真實之法；六和（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）是幫助達到菩提的方法，因為它們能調伏眾生，使之清凈。摩納（年輕人）！這些就是攝取幫助清凈、度脫生死的法門。』 『樹提（人名）又說：『尊者！正如佛所說，佈施的果報是獲得大富和龐大的眷屬，護持禁戒能得生天上，廣博多聞能獲得大智慧。又如佛所說，思惟之法，能度脫生死。』 『老師回答說：『摩納！如果因為貪戀生死而行佈施，所以會獲得大富。摩納！如果善男子、善女人，心向菩提（覺悟），爲了調伏自己的心而行佈施；爲了使心寂靜而持守禁戒；爲了使心清凈，沒有愛慾的污染而求多聞；爲了大悲心而思惟修道；其餘諸法，用智慧和方便來成就並幫助求得。摩納！這些就是幫助達到菩提的方法。像這樣修行，就是繫念而得菩提。摩納！像這樣的菩提現在應該生起嚮往之心，這條道路是清凈的，應該專心發願；這條道路沒有污濁，因為心是清凈的；這條道路正直沒有諂媚彎曲，因為能斷除煩惱；這條道路安穩，乃至能到達涅槃城。你們現在應該發大善愿，選取莊嚴的佛土，隨意所求，無論是清凈還是不清凈。』 『善男子！那時，樹提摩納在寶藏佛（佛名）前，右膝著地長跪合掌，向前對佛說：『世尊！我現在發阿耨多羅三藐三菩提心（無上正等正覺之心），這個不清凈的世界所有眾生，少於貪慾'
【English Translation】 English version: 『The practices (referring to the Four Foundations of Mindfulness, the Four Right Exertions, etc.) exist because of the achievement of contemplative awakening; the Four Foundations of Mindfulness (mindfulness of the body, feelings, mind, and phenomena) are aids to achieving Bodhi (enlightenment), because they separately accomplish the observation of body, feelings, mind, and phenomena; the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not arisen, and maintaining wholesome states that have arisen) are aids to achieving Bodhi, because they enable one to depart from all unwholesome states, cultivate all wholesome states, and increase them; the Four Bases of Power (will, effort, mind, and investigation) are aids to achieving Bodhi, because they enable the body and mind to be light and agile; the Faculties (faith, effort, mindfulness, concentration, and wisdom) are aids to achieving Bodhi, because they gather the faculties and bring them to accomplishment; the Powers (faith, effort, mindfulness, concentration, and wisdom) are aids to achieving Bodhi, because they destroy all afflictions; the Awakening Factors (seven factors of enlightenment) are aids to achieving Bodhi, because they awaken to the true Dharma; the Six Harmonies (harmony in body, speech, mind, precepts, views, and benefits) are aids to achieving Bodhi, because they tame sentient beings and purify them. Young man! These are the methods for gathering aids to purification and liberation from birth and death.』 『Suddhi (a name) further said: 『Venerable One! As the Buddha has said, the result of giving is to obtain great wealth and a large retinue, upholding the precepts leads to rebirth in heaven, and extensive learning leads to great wisdom. Also, as the Buddha has said, the practice of contemplation leads to liberation from birth and death.』 『The teacher replied: 『Young man! If one gives out of attachment to birth and death, then one will obtain great wealth. Young man! If a good man or good woman, with their mind directed towards Bodhi (enlightenment), gives in order to tame their mind; upholds the precepts in order to make their mind tranquil; seeks extensive learning in order to purify their mind and be free from the defilement of desire; contemplates and cultivates the path out of great compassion; and uses wisdom and skillful means to accomplish and aid in seeking other practices. Young man! These are the aids to achieving Bodhi. Practicing in this way is to attain Bodhi through mindfulness. Young man! Such Bodhi should now give rise to aspiration, this path is pure, one should wholeheartedly make vows; this path is without defilement, because the mind is pure; this path is upright without deceit or crookedness, because it cuts off afflictions; this path is secure, even reaching the city of Nirvana. You should now make great wholesome vows, choose a magnificent Buddha-land, and whatever you seek, whether pure or impure, may it be as you wish.』 『Good man! At that time, Suddhi, the young man, knelt on his right knee before the Buddha, Ratnagarbha (Buddha's name), with his palms joined, and said to the Buddha: 『World Honored One! I now generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). All sentient beings in this impure world are less inclined to greed and lust.』
、瞋恚、愚癡，不犯非法，心無愛濁、無怨賊想，舍離、慳吝、嫉妒之心，離邪見心，安住正見，離不善心，求諸善法，離三噁心，求三善道，於三福處，成就善根，於三乘法，精勤修集，爾時我當成無上道。世尊！若我所愿成就得己利者，令我兩手自然而出白色龍象。』作是言已，佛神力故，其兩手中即出龍象，其色純白七處到地。
「見是事已，告言：『龍象！汝等今者可至虛空去此不遠，遍雨此界八德香水，覺悟此界一切眾生，若有眾生得遇一渧、聞其香氣，悉斷五蓋，所謂淫慾、瞋恚、眠睡、掉悔、疑蓋。』作是語已，爾時，龍像在虛空中，周旋速疾，猶如力士，善射放箭，是二龍象所作諸事悉成就已，復還來至摩納前住。爾時，樹提見是事已心大歡喜。
「善男子！爾時，寶藏如來即告摩納：『善男子！未來之世，過一恒河沙等阿僧祇劫，入第二恒河沙阿僧祇劫，是時有劫名音光明，此佛世界轉名和合音光明，汝於是中成阿耨多羅三藐三菩提，號寶蓋增光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』善男子！爾時，樹提頭面著地，禮于佛足。
「寶藏如來即為樹提而說偈言：
「『其心離垢， 清凈且起， 今已授記， 能令無量， 億數眾生，
【現代漢語翻譯】 現代漢語譯本：『如果我能做到不生起貪慾、嗔恚、愚癡，不觸犯非法行為，心中沒有愛慾的污濁、沒有怨恨敵對的想法，捨棄慳吝、嫉妒之心，遠離邪見，安住于正見，遠離不善之心，追求各種善法，遠離身、口、意三惡行，追求身、口、意三善行，在三種福德之處成就善根，在聲聞乘、緣覺乘、菩薩乘三種佛法上精勤修習，那時我將成就無上菩提。世尊！如果我所愿能夠成就，得到自身的利益，就讓我兩手中自然出現白色的龍象。』說完這些話后，由於佛的神力，他的兩手中立即出現了龍象，它們的顏色純白，七處都接觸地面。 『看到這些情況后，他說道：『龍象！你們現在可以到虛空中，去離這裡不遠的地方，遍灑這個世界八功德香水，覺悟這個世界的一切眾生，如果有眾生能夠遇到一滴香水、聞到它的香氣，都能夠斷除五蓋，也就是淫慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋。』說完這些話后，當時，龍像在虛空中，快速地旋轉，就像力士善於射箭一樣，這兩隻龍象所做的事情都完成後，又回到摩納面前站立。當時，樹提看到這些情況后，心中非常歡喜。 『善男子！當時，寶藏如來（Ratnagarbha Tathagata）就告訴摩納：『善男子！在未來的世間，經過一恒河沙數（Ganges river sands）的阿僧祇劫（asamkhya kalpa）后，進入第二個恒河沙數的阿僧祇劫，那時有一個劫叫做音光明（Svaraghosha），這個佛世界轉名為和合音光明（Samgata Svaraghosha），你將在這個世界成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），號為寶蓋增光明如來（Ratnaketuprabha Tathagata）、應（arhat）、正遍知（samyaksambuddha）、明行足（vidya-carana-sampanna）、善逝（sugata）、世間解（lokavid）、無上士（anuttara）、調御丈夫（purusa-damya-sarathi）、天人師（sasta deva-manusyanam）、佛（buddha）、世尊（bhagavan）。』善男子！當時，樹提頭面觸地，禮拜佛足。 寶藏如來（Ratnagarbha Tathagata）就為樹提說了偈語： 『他的心遠離垢染，清凈且升起，現在已經授記，能夠令無量，億數眾生，』
【English Translation】 English version: 'If I can achieve not giving rise to greed, hatred, and ignorance, not committing illegal acts, having no defilement of desire in my heart, no thoughts of resentment or hostility, abandoning stinginess and jealousy, staying away from wrong views, abiding in right views, staying away from unwholesome thoughts, seeking all wholesome dharmas, staying away from the three evil deeds of body, speech, and mind, seeking the three wholesome deeds of body, speech, and mind, accomplishing good roots in the three places of merit, diligently cultivating the three vehicles of the Dharma, then I shall attain unsurpassed enlightenment. World Honored One! If my wish can be fulfilled and I can obtain benefit for myself, may white dragon elephants naturally emerge from my two hands.' After saying these words, due to the Buddha's divine power, dragon elephants immediately appeared from his two hands, their color pure white, with seven points touching the ground. 'Having seen this, he said: 'Dragon elephants! You may now go into the sky, not far from here, and shower this world with the fragrant water of eight virtues, awakening all beings in this world. If any beings encounter a drop of this water or smell its fragrance, they will all be able to cut off the five hindrances, namely the hindrances of sensual desire, hatred, sleepiness, restlessness and remorse, and doubt.' After saying these words, at that time, the dragon elephants in the sky, revolved swiftly, like a strong man skilled in shooting arrows. After all the things these two dragon elephants had done were accomplished, they returned to stand before the brahmin. At that time, Sudatta, having seen these things, was greatly delighted in his heart. 'Good man! At that time, Ratnagarbha Tathagata then told the brahmin: 'Good man! In the future world, after passing through as many asamkhya kalpas as there are sands in the Ganges river, entering the second asamkhya kalpa of the Ganges river sands, there will be a kalpa named Svaraghosha, and this Buddha world will be renamed Samgata Svaraghosha. In this world, you will attain anuttara-samyak-sambodhi, and you will be named Ratnaketuprabha Tathagata, arhat, samyaksambuddha, vidya-carana-sampanna, sugata, lokavid, anuttara, purusa-damya-sarathi, sasta deva-manusyanam, buddha, bhagavan.' Good man! At that time, Sudatta touched his head to the ground and bowed at the Buddha's feet. Ratnagarbha Tathagata then spoke a verse for Sudatta: 'His mind is free from defilement, pure and arising, now he has received the prediction, able to cause countless, billions of beings,'
凈第一道， 于當來世， 調御天人。』
「善男子！爾時，樹提聞是偈已，生大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。三億弟子除一千人，其餘咸共同聲發願，於此世界成阿耨多羅三藐三菩提。爾時，寶藏如來皆為一一授其阿耨多羅三藐三菩提記。乃至毗婆尸、尸棄、毗尸沙婆，最後成阿耨多羅三藐三菩提。
「其餘千人悉皆讀誦毗陀外典，其中最大所宗仰者，名婆由比紐，白佛言：『世尊！我今所愿，當於五濁惡世成阿耨多羅三藐三菩提，為此厚重貪慾、瞋恚、愚癡多惱眾生，說于正法。』
「時，千人中復有一人字曰火鬘，作如是言：『尊者婆由比紐！向見何義，愿於五濁惡世之中，成阿耨多羅三藐三菩提？』其師報言：『是菩薩大悲成就故，於五濁世成阿耨多羅三藐三菩提。爾時，眾生無有救護、無諸善念，其心常為煩惱所亂、諸見所侵，于中成阿耨多羅三藐三菩提，乃能大益無量眾生，善能為作擁護，依止舍宅燈明，兼復度脫于生死大海，教令安住于正見中，使處涅槃服甘露水，是菩薩摩訶薩欲示現大悲故，愿取如是五濁惡世。』
「善男子！爾時，寶藏如來告婆由比紐言：『善男子！當來之世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分之中，東方去此一佛世界微塵
【現代漢語翻譯】 現代漢語譯本 『清凈第一道，在未來世，調御天人。』 『善男子！那時，樹提（Suddhi）聽了這偈頌后，生起極大的歡喜，立即起身合掌，向前禮拜佛足，在離佛不遠的地方，再次坐下聽法。三億弟子中除了一千人，其餘都同聲發願，要在這個世界成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。那時，寶藏如來（Ratnagarbha）都為他們一一授記，預言他們將成就阿耨多羅三藐三菩提。乃至毗婆尸（Vipasyin）、尸棄（Sikhin）、毗舍婆（Visvabhu），最後都將成就阿耨多羅三藐三菩提。 『其餘一千人都誦讀毗陀（Veda）外道經典，其中最受尊崇的，名叫婆由比紐（Vayubhinna），他向佛說：『世尊！我現在的願望，是在五濁惡世（五種污濁的時代）成就阿耨多羅三藐三菩提，為那些貪慾、瞋恚、愚癡深重、煩惱眾多的眾生，宣說正法。』 『當時，一千人中又有一人，名叫火鬘（Agni-mala），他這樣說道：『尊者婆由比紐！你看到什麼意義，發願要在五濁惡世中，成就阿耨多羅三藐三菩提？』他的老師回答說：『這是菩薩大悲心成就的緣故，才會在五濁惡世成就阿耨多羅三藐三菩提。那時，眾生沒有救護，沒有善念，他們的心常常被煩惱擾亂，被各種邪見侵蝕。在這樣的環境中成就阿耨多羅三藐三菩提，才能大大地利益無量眾生，善於為他們作保護，成為他們的依靠、住所和燈明，並且度脫他們于生死大海，教導他們安住在正見中，使他們處於涅槃（Nirvana）境界，飲用甘露水。這是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）想要示現大悲心，所以才發願選擇這樣的五濁惡世。』 『善男子！那時，寶藏如來告訴婆由比紐說：『善男子！在未來的世間，經過一恒河沙（Ganges river sand）等阿僧祇劫（Asankhyeya kalpa，無數劫），進入第二個恒河沙等阿僧祇劫的後半部分，在東方，距離此一佛世界微塵
【English Translation】 English version 'The first path of purity, in the future world, will tame gods and humans.' 'Good man! At that time, Suddhi, having heard this verse, generated great joy, immediately rose, joined his palms, bowed before the Buddha's feet, and sat down again not far from the Buddha to listen to the Dharma. Three hundred million disciples, except for one thousand, all together made the vow to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) in this world. At that time, Ratnagarbha Tathagata (the Thus Come One, the Buddha) gave each of them a prediction that they would achieve Anuttara-samyak-sambodhi. Even Vipasyin, Sikhin, Visvabhu, and finally, they will all achieve Anuttara-samyak-sambodhi.' 'The remaining one thousand all recited the Veda (ancient scriptures) of external paths. Among them, the most revered one, named Vayubhinna, said to the Buddha: 'World Honored One! My current wish is to achieve Anuttara-samyak-sambodhi in the five turbid ages (a degenerate era), to preach the true Dharma to those beings who are heavily burdened with greed, hatred, and ignorance, and who are afflicted with many vexations.' 'At that time, among the one thousand, there was another person named Agni-mala, who said: 'Venerable Vayubhinna! What meaning do you see that you wish to achieve Anuttara-samyak-sambodhi in the five turbid ages?' His teacher replied: 'It is because of the Bodhisattva's great compassion that he will achieve Anuttara-samyak-sambodhi in the five turbid ages. At that time, beings have no protection, no good thoughts, their minds are constantly disturbed by afflictions, and invaded by various wrong views. Achieving Anuttara-samyak-sambodhi in such an environment can greatly benefit countless beings, be good at protecting them, become their refuge, dwelling, and lamp, and also deliver them from the sea of birth and death, teach them to abide in right view, place them in the state of Nirvana (liberation), and let them drink the nectar. This is because the Bodhisattva-mahasattva (great Bodhisattva) wishes to demonstrate great compassion, and therefore chooses such a five turbid age.' 'Good man! At that time, Ratnagarbha Tathagata said to Vayubhinna: 'Good man! In the future world, after passing one Ganges river sand (countless) Asankhyeya kalpas (incalculable eons), and entering the latter half of the second Ganges river sand Asankhyeya kalpas, in the east, at a distance of one Buddha world dust from this world,
數等佛土，有世界名袈裟幢，汝於是中當成阿耨多羅三藐三菩提，號金山王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「爾時，婆由比紐復白佛言：『世尊！若我所愿成就得己利者，我今頭面敬禮佛足，惟愿如來以百福莊嚴佛之兩足置我頂上。』善男子！爾時，婆由比紐說是語已，尋時敬禮寶藏佛足。
「即時，如來百福之足在其頭上，復以此偈，而讚歎言：
「『大悲心者， 今可還起， 智慧明利， 行菩薩道， 為菩提故， 斷除堅牢， 諸煩惱縛， 當來成佛， 能大利益， 無量眾生。』
「善男子！爾時，婆由比紐聞是偈已，心大歡喜，即起合掌，前禮佛足，去佛不遠，復坐聽法。
「善男子！爾時，火鬘摩納在寶藏佛前，右膝著地長跪叉手，前白佛言：『我今所愿，於此世界發阿耨多羅三藐三菩提心，若有眾生三毒等分，不能專心住于善法，其心不善，壽四萬歲，爾時，我當成阿耨多羅三藐三菩提。』
「爾時，寶藏如來告火鬘言：『善男子！未來之世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分之中，此佛世界當名娑婆。何因緣故，名曰娑婆？是諸眾生忍受三毒及諸煩惱，是故彼界名曰忍土。時有大劫，名曰善賢。何
【現代漢語翻譯】 現代漢語譯本 『在無數佛土之外，有一個世界名為袈裟幢（Kashaya Banner），你將在那裡成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），號為金山王如來（Golden Mountain King Tathagata）、應（Arhat，應供）、正遍知（Samyak-sambuddha，正等覺）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purusha-damya-sarathi，調御丈夫）、天人師（Shasta deva-manushyanam，天人導師）、佛（Buddha，覺者）、世尊（Bhagavan，世尊）。』
『那時，婆由比紐（Vayu-vinyu）又對佛說：『世尊！如果我的願望能夠實現，並能利益自己，我今天就以頭面頂禮佛足，只願如來以百福莊嚴的佛足放在我的頭頂上。』善男子！那時，婆由比紐說完這話后，立即頂禮寶藏佛足。
『隨即，如來以百福莊嚴的足放在他的頭上，並用偈頌讚嘆道：』
『大悲心者，現在可以起身， 智慧明利，修行菩薩道， 爲了菩提，斷除堅固的， 各種煩惱束縛，將來成佛， 能夠大利益，無量眾生。』
『善男子！那時，婆由比紐聽到這偈頌后，心中非常歡喜，立即起身合掌，向前頂禮佛足，在離佛不遠的地方，又坐下來聽法。
『善男子！那時，火鬘摩納（Fire Garland Manava）在寶藏佛前，右膝著地長跪，雙手合掌，向前對佛說：『我現在的願望是，在這個世界發阿耨多羅三藐三菩提心，如果有眾生三毒（貪嗔癡）等分，不能專心安住于善法，他們的心不善，壽命四萬歲，那時，我將成就阿耨多羅三藐三菩提。』
『那時，寶藏如來告訴火鬘說：『善男子！在未來的世界，經過一恒河沙（Ganga sand）等阿僧祇劫（Asankhya kalpa，無數劫），進入第二個恒河沙等阿僧祇劫的後半部分，這個佛世界將名為娑婆（Saha）。因為什麼緣故，名為娑婆？是因為這裡的眾生忍受三毒和各種煩惱，所以這個世界名為忍土。那時有一個大劫，名為善賢。』
【English Translation】 English version 'Beyond countless Buddha lands, there is a world named Kashaya Banner, where you will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and be known as Golden Mountain King Tathagata, Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidya-charana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purusha-damya-sarathi (tamer of men), Shasta deva-manushyanam (teacher of gods and humans), Buddha (the awakened one), and Bhagavan (World Honored One).'
'At that time, Vayu-vinyu again said to the Buddha: 'World Honored One! If my wish can be fulfilled and benefit myself, I will now bow my head to the Buddha's feet, and I only wish that the Tathagata would place his feet, adorned with a hundred blessings, on my head.' Good man! At that time, after Vayu-vinyu spoke these words, he immediately bowed to the feet of the Buddha Ratnagarbha.
'Immediately, the Tathagata placed his feet, adorned with a hundred blessings, on his head, and praised him with this verse:'
'O compassionate one, now you may arise, With sharp wisdom, practice the Bodhisattva path, For the sake of Bodhi, cut off the firm, Bonds of all afflictions, in the future become a Buddha, Able to greatly benefit, countless sentient beings.'
'Good man! At that time, Vayu-vinyu, upon hearing this verse, was greatly delighted. He immediately arose, joined his palms, bowed to the Buddha's feet, and sat down not far from the Buddha to listen to the Dharma.
'Good man! At that time, Fire Garland Manava, in front of the Buddha Ratnagarbha, knelt on his right knee, with his hands joined, and said to the Buddha: 'My present wish is to generate the mind of Anuttara-samyak-sambodhi in this world. If there are sentient beings whose three poisons (greed, hatred, and delusion) are equal, and who cannot focus their minds on good dharmas, whose minds are not good, and whose lifespan is forty thousand years, then I will attain Anuttara-samyak-sambodhi at that time.'
'At that time, the Tathagata Ratnagarbha said to Fire Garland: 'Good man! In the future world, after passing one Ganges sand (Ganga sand) of Asankhya kalpas (countless eons), and entering the latter half of the second Ganges sand of Asankhya kalpas, this Buddha world will be named Saha. For what reason is it called Saha? It is because the sentient beings here endure the three poisons and various afflictions, therefore this world is called the Land of Endurance. At that time, there will be a great kalpa named Good and Wise.'
因緣故，劫名善賢？是大劫中，多有貪慾、瞋恚、愚癡、憍慢眾生，有千世尊成就大悲出現於世。善男子！賢劫之初，人壽四萬歲，于千佛中，最初成阿耨多羅三藐三菩提，號拘留孫如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸眾生說三乘法，令無量眾生在生死者，悉得解脫住于涅槃。』
「善男子！爾時，火鬘摩納前禮佛足，卻在一面，復坐聽法。
「善男子！爾時，第二摩納字虛空，在佛前坐，白佛言：『世尊！我于來世次拘留孫如來之處，人壽三萬歲，我當成阿耨多羅三藐三菩提。』
「爾時，世尊告虛空摩納言：『善男子！當來之世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分，入賢劫中，娑婆世界，次拘留孫佛后，人壽三萬歲，汝當於中成阿耨多羅三藐三菩提，號伽那迦牟尼如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，有大名稱遍聞世間。』
「爾時，虛空聞受記已，頭面禮佛，右繞三匝，在佛前住，以種種華散佛身上，叉手恭敬禮，以偈贊佛：
「『攝護身心， 善入禪定， 以微妙音， 善能教誡； 其心清凈， 無有濁亂， 雖化眾生， 不壞世法； 名稱光明， 及念總持， 百
【現代漢語翻譯】 現代漢語譯本 『因為這樣的因緣，這個劫被稱為善賢劫嗎？』『是的，善男子。在這個大劫中，多有貪慾、瞋恚、愚癡、憍慢的眾生，會有千位世尊成就大悲，出現在世間。善男子！在賢劫的初期，人的壽命是四萬歲，在這千佛之中，最初成就阿耨多羅三藐三菩提（無上正等正覺）的，號為拘留孫如來（過去七佛之一）、應（應供）、正遍知（正等覺）、明行足（明解行圓滿）、善逝（善於去往涅槃）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（能調御一切眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴者），為眾生宣說三乘佛法，使無量在生死輪迴中的眾生，都能得到解脫，安住于涅槃（寂滅）。』 『善男子！那時，火鬘摩納（婆羅門青年）向前禮拜佛足，退到一旁，再次坐下聽法。 『善男子！那時，第二位摩納，名字叫虛空，在佛前坐下，對佛說：『世尊！我將來在拘留孫如來之後，人壽三萬歲時，我將成就阿耨多羅三藐三菩提。』 『那時，世尊告訴虛空摩納說：『善男子！在未來的世間，經過一恒河沙（數量極多）等阿僧祇劫（無數個大劫），進入第二恒河沙等阿僧祇劫的後半部分，進入賢劫中，在娑婆世界（我們所居住的世界），在拘留孫佛之後，人壽三萬歲時，你將在此成就阿耨多羅三藐三菩提，號為伽那迦牟尼如來（過去七佛之一）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，有大名聲遍聞世間。』 『那時，虛空聽聞受記之後，頭面禮拜佛，右繞佛三圈，站在佛前，用各種鮮花散在佛身上，合掌恭敬禮拜，用偈頌讚嘆佛： 『攝護身心， 善入禪定， 以微妙音， 善能教誡； 其心清凈， 無有濁亂， 雖化眾生， 不壞世法； 名稱光明， 及念總持， 百
【English Translation】 English version 'Is it because of these causes and conditions that this kalpa is called Bhadrakalpa (Auspicious Aeon)?' 'Yes, good man. In this great kalpa, there are many beings with greed, hatred, ignorance, and arrogance. There will be a thousand World Honored Ones who achieve great compassion and appear in the world. Good man! At the beginning of the Bhadrakalpa, the human lifespan is forty thousand years. Among these thousand Buddhas, the first to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is named Krakucchanda Tathagata (one of the past seven Buddhas), Arhat (Worthy of offerings), Samyak-sambuddha (Perfectly Enlightened), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). He will preach the Three Vehicles of Dharma to all beings, enabling countless beings in the cycle of birth and death to attain liberation and abide in Nirvana (Extinction of Suffering).' 'Good man! At that time, the Brahmin youth, Fire Garland (Agni-mālā Manava), bowed at the Buddha's feet, stepped aside, and sat down again to listen to the Dharma.' 'Good man! At that time, the second Brahmin youth, named Void (Akasha Manava), sat before the Buddha and said to the Buddha: 'World Honored One! In the future, after Krakucchanda Tathagata, when the human lifespan is thirty thousand years, I will achieve Anuttara-samyak-sambodhi.' 'At that time, the World Honored One told Void Manava: 'Good man! In the future, after passing one Ganges River of Asankhyeya kalpas (countless great kalpas), entering the latter half of the second Ganges River of Asankhyeya kalpas, entering the Bhadrakalpa, in the Saha world (the world we live in), after Krakucchanda Buddha, when the human lifespan is thirty thousand years, you will achieve Anuttara-samyak-sambodhi, and be named Kanakamuni Tathagata (one of the past seven Buddhas), Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, with great renown spreading throughout the world.' 'At that time, after Void heard the prophecy, he bowed his head to the Buddha, circumambulated the Buddha three times to the right, stood before the Buddha, scattered various flowers on the Buddha's body, clasped his hands in reverence, and praised the Buddha with verses: 'Guarding body and mind, well-entered into meditation, With subtle sounds, well able to teach; His mind is pure, without turbidity or confusion, Though transforming beings, not destroying worldly laws; His name is radiant, and his mindfulness is all-encompassing, Hundreds
福功德， 無不增廣； 為諸眾生， 示現善道， 豎仙勝幡， 積功德山； 持以利益， 無量眾生， 悉令一切， 功德滿足； 又與眾生， 善寂滅道， 所燒煩惱， 如須彌山； 於三有中， 生大悲心， 而與無量， 眾生受記。』
「善男子！爾時，第三摩納字毗舍掬多，在於佛前，以七寶床——床上所敷綩綖茵蓐價直千萬兩金，于其床上，置真金器盛滿七寶，純金澡灌七寶妙杖——供養世尊及比丘僧。作是施已，白佛言：『世尊！我未來世，過一恒河沙等阿僧祇劫，第二恒河沙等阿僧祇劫後分，入賢劫中，愿我成阿耨多羅三藐三菩提。爾時人民壽命損減，初入五濁，所有眾生厚重貪淫、瞋恚、愚癡、慳吝、嫉妒，行於邪見，隨惡知識，諸不善根，以覆其心，于諸善根，心沒退失，遠離正見，邪命自活。伽那迦牟尼般涅槃后，正法滅已，一切眾生，盲無慧眼、無所師宗，人壽二萬歲，爾時，我當成阿耨多羅三藐三菩提。』
「善男子！爾時，寶藏如來贊毗舍掬多言：『善哉！善哉！善男子！汝今成就無上智慧。汝當初入五濁惡世，時人壽命滿二萬歲，盲無慧眼，無所師宗，汝於是中成阿耨多羅三藐三菩提，今當號汝為大悲智慧。』佛告大悲智慧菩薩：『善男子！汝于來世，過一恒
【現代漢語翻譯】 現代漢語譯本 福德功績，沒有不增長擴大的； 爲了所有眾生，示現通往善的道路， 豎立起殊勝的旗幟，積累功德如山； 以此利益，無量的眾生， 使一切眾生，功德圓滿； 又給予眾生，通往寂靜涅槃的道路， 所燒燬的煩惱，如須彌山一般； 在三界輪迴中，生起大悲心， 而為無量的眾生授記成佛。
『善男子！那時，第三位摩納（婆羅門少年）名叫毗舍掬多，在佛陀面前，用七寶床——床上鋪設的精美褥墊價值千萬兩黃金，在床上，放置盛滿七寶的純金器皿，以及純金澡灌和七寶妙杖——供養世尊和比丘僧。做完這些佈施后，他稟告佛陀說：『世尊！我未來世，經過一恒河沙數等阿僧祇劫，在第二恒河沙數等阿僧祇劫的後半部分，進入賢劫中，愿我成就阿耨多羅三藐三菩提（無上正等正覺）。那時人民壽命減少，剛進入五濁惡世，所有眾生貪慾、嗔恚、愚癡、慳吝、嫉妒深重，行為邪見，追隨惡知識，各種不善的根源，覆蓋他們的心，對於各種善根，心生退失，遠離正見，以邪命為生。在伽那迦牟尼（過去佛）般涅槃后，正法滅盡后，一切眾生，盲目沒有智慧的眼睛，沒有可以依止的導師，人壽二萬歲時，那時，我當成就阿耨多羅三藐三菩提。』
『善男子！那時，寶藏如來讚歎毗舍掬多說：『善哉！善哉！善男子！你現在成就了無上的智慧。你當初進入五濁惡世，那時人們壽命滿二萬歲，盲目沒有智慧的眼睛，沒有可以依止的導師，你在這其中成就阿耨多羅三藐三菩提，現在應當稱你為大悲智慧。』佛陀告訴大悲智慧菩薩：『善男子！你在未來世，經過一恒
【English Translation】 English version Merits and virtues, invariably increase and expand; For all sentient beings, showing the path to goodness, Erecting the victorious banner, accumulating merits like a mountain; Using these to benefit, immeasurable sentient beings, Enabling all beings, to fulfill their merits; And also giving sentient beings, the path to peaceful Nirvana, The afflictions burned away, like Mount Sumeru; In the three realms of existence, generating great compassion, And bestowing predictions of Buddhahood upon immeasurable sentient beings.
'Good man! At that time, the third Manava (Brahmin youth), named Vishakukta, in front of the Buddha, with a seven-jeweled bed—the exquisite mattress on the bed worth ten million gold pieces, on the bed, placed pure gold vessels filled with seven treasures, and a pure gold water pitcher and a seven-jeweled wonderful staff—made offerings to the World Honored One and the Bhikshu Sangha. After making these offerings, he said to the Buddha: 'World Honored One! In my future life, after passing one Ganges River sand-like asamkhya kalpas, in the latter half of the second Ganges River sand-like asamkhya kalpas, entering the Bhadrakalpa, may I attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, the lifespan of people will decrease, just entering the five turbidities, all sentient beings will have heavy greed, anger, ignorance, stinginess, and jealousy, will practice wrong views, follow evil teachers, all unwholesome roots will cover their minds, for all wholesome roots, their minds will retreat and lose, will be far from right views, and will live by wrong livelihood. After the Parinirvana of Kanakamuni (past Buddha), after the Dharma has perished, all sentient beings, blind without the eyes of wisdom, without a teacher to rely on, when the human lifespan is twenty thousand years, at that time, I shall attain Anuttara-samyak-sambodhi.'
'Good man! At that time, the Tathagata Ratnagarbha praised Vishakukta, saying: 'Excellent! Excellent! Good man! You have now attained unsurpassed wisdom. When you first enter the five turbidities, at that time, the lifespan of people will be twenty thousand years, blind without the eyes of wisdom, without a teacher to rely on, you will attain Anuttara-samyak-sambodhi in this situation, now you shall be called Great Compassion Wisdom.' The Buddha said to the Bodhisattva Great Compassion Wisdom: 'Good man! In your future life, after passing one
河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分，入賢劫中，人壽二萬歲，汝于爾時，得成阿耨多羅三藐三菩提，號迦葉如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「善男子！爾時，大悲智慧菩薩，尋以頭面禮于佛足，卻住一面，以種種華香、末香、涂香供養世尊，以偈贊佛：
「『人中之尊， 利益眾生， 悉能令彼， 生愛樂心， 念定法門， 心得專一， 我聞妙音， 心大歡喜； 智慧方便， 無不具足， 是故能行， 世間教化。 又與無量， 無邊眾生， 授于無上， 菩提道記； 緣是得見， 十方諸佛， 智慧神足， 皆悉平等。 諸佛所有， 微妙功德， 並及示現， 修菩薩道， 授諸眾生， 無上道記。 若欲稱讚， 不可得盡， 是故我今， 稽首敬禮。』
「爾時，寶海梵志復告第四摩納毗舍耶無垢言：『善男子！汝今可發阿耨多羅三藐三菩提心。』
「善男子！爾時，毗舍耶無垢在佛前住白佛言：『世尊！我願於此世界賢劫中，求阿耨多羅三藐三菩提，非於五濁惡世之中，如迦葉佛所有國土。迦葉如來般涅槃后，正法滅已，人壽轉少至十千歲，所有佈施、調伏、持戒悉皆滅盡，是諸眾生善心轉滅，
【現代漢語翻譯】 現代漢語譯本 『經過如恒河沙數般的阿僧祇劫（無數個大劫），進入第二個恒河沙數般的阿僧祇劫的後半部分，在賢劫（現在這個時期）中，當人類壽命達到二萬歲時，你那時將成就阿耨多羅三藐三菩提（無上正等正覺），號為迦葉如來（佛的十號之一）、應（應供）、正遍知（正等覺）、明行足（明行圓滿）、善逝（善於逝世）、世間解（瞭解世間）、無上士（無上之人）、調御丈夫（調御一切眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬的人）。』 『善男子！那時，大悲智慧菩薩，立即以頭面禮拜佛足，退到一旁站立，用各種鮮花、香末、涂香供養世尊，並以偈頌讚美佛： 『人中至尊，利益眾生，都能使他們，生起愛樂之心，唸誦禪定法門，使心專注一心，我聽聞這美妙的聲音，心中無比歡喜；智慧和方便，無不具備，所以能夠施行，世間的教化。 又給無量無邊的眾生，授予無上的菩提道記（成佛的預記）；因此得以見到，十方諸佛，他們的智慧和神通，都完全平等。 諸佛所有，微妙的功德，以及他們所展現的，修行菩薩道，授予眾生，無上的成佛預記。 如果要稱讚，也無法窮盡，所以我現在，稽首敬禮。』 『那時，寶海梵志又告訴第四摩納（婆羅門教的學徒）毗舍耶無垢說：『善男子！你現在可以發阿耨多羅三藐三菩提心。』 『善男子！那時，毗舍耶無垢在佛前站立，對佛說：『世尊！我願在這個世界的賢劫中，求阿耨多羅三藐三菩提，而不是在五濁惡世（充滿各種污濁的時代）之中，像迦葉佛的國土那樣。迦葉如來般涅槃（佛的去世）后，正法滅盡，人類壽命逐漸減少到一萬歲，所有的佈施、調伏、持戒都全部滅盡，這些眾生的善心也逐漸消失，』
【English Translation】 English version 'After as many asamkhya kalpas (incalculable eons) as there are sands in the Ganges River, entering the latter half of the second asamkhya kalpa of sands in the Ganges, in the Bhadrakalpa (the present fortunate eon), when the human lifespan is twenty thousand years, you will then attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and be named Kashyapa Tathagata (one of the ten epithets of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Deva-manushyanam (teacher of gods and men), Buddha (enlightened one), Bhagavan (the Blessed One).' 'Good man! At that time, the Bodhisattva of Great Compassion and Wisdom, immediately bowed his head to the Buddha's feet, stepped aside, and offered various flowers, powdered incense, and fragrant ointments to the World Honored One, and praised the Buddha with verses: 'The most honored among men, benefiting all beings, able to make them, generate loving and joyful hearts, reciting the meditation dharma, making their minds focused and one-pointed, I hear this wonderful sound, my heart is greatly delighted; wisdom and skillful means, are all complete, therefore able to carry out, the teachings of the world. And also to countless, boundless beings, bestowing the unsurpassed, prediction of the path to Bodhi (enlightenment); therefore, I am able to see, the Buddhas of the ten directions, their wisdom and spiritual powers, are all equal. All the Buddhas possess, subtle merits and virtues, and also demonstrate, the practice of the Bodhisattva path, bestowing upon all beings, the unsurpassed prediction of enlightenment. If one were to praise, it would be impossible to exhaust, therefore I now, bow my head in reverence.' 'At that time, the Brahmin (a member of the priestly class) Treasure Ocean again said to the fourth Manava (a Brahmin student) Vishaya Immaculate: 'Good man! You should now generate the mind of Anuttara-samyak-sambodhi.' 'Good man! At that time, Vishaya Immaculate stood before the Buddha and said to the Buddha: 'World Honored One! I wish to seek Anuttara-samyak-sambodhi in the Bhadrakalpa of this world, not in the five turbid and evil ages, like the land of Kashyapa Buddha. After Kashyapa Tathagata's Parinirvana (Buddha's passing away), when the true Dharma has perished, and the human lifespan gradually decreases to ten thousand years, all giving, taming, and keeping precepts will all be extinguished, and the good minds of these beings will gradually disappear,'
遠離七財，于惡知識起世尊想，於三福事永無學心，離三善行，勤行三惡，以諸煩惱覆智慧心，令無所見，於三乘法不欲修學。是眾生中，若我欲成阿耨多羅三藐三菩提，尚無有人能作遮閡，何況人壽一千歲也！乃至人壽百歲，是時眾生乃至無有善法名字，何況有行善根之者。五濁惡世，人民壽命稍稍減少，乃至十歲刀劫復起，我于爾時當從天來擁護眾生，為現善法，令離不善法，乃至安住十善法中，離於十惡煩惱諸結，悉令清凈，滅五濁世眾生，乃至人壽八萬歲，爾時，我當成阿耨多羅三藐三菩提。是時眾生，少於貪淫、瞋恚、愚癡、無明、慳吝、嫉妒，我于爾時，為諸眾生說三乘法，令得安住。世尊！若我所愿成就得己利者，惟愿如來授我阿耨多羅三藐三菩提記。世尊！若我不得如是受記，我於今者當求聲聞或求緣覺，如其乘力，疾得解脫度于生死。』
「時寶藏佛告毗舍耶無垢言：『善男子！菩薩有四懈怠，若菩薩成就如是四法者，貪著生死，于生死獄受諸苦惱，不能疾成阿耨多羅三藐三菩提。何等四？下行、下伴、下施、下愿。云何菩薩下行？或有菩薩破身口戒不能善護，是名下行；云何下伴，親近聲聞及辟支佛，與共從事，是名菩薩下伴；云何下施？不能一切舍諸所有，于受者中，心生分別，為得天上受
【現代漢語翻譯】 現代漢語譯本 遠離七種財富，對惡知識生起世尊的念頭，對於三種福德之事永遠沒有學習的心，遠離三種善行，勤奮地實行三種惡行，用各種煩惱覆蓋智慧之心，使其無法看見真理，對於三乘佛法不願修學。這樣的眾生，如果我想要成就阿耨多羅三藐三菩提（無上正等正覺），尚且沒有人能夠阻礙我，更何況是人壽一千歲的時候呢！乃至人壽百歲的時候，那時眾生甚至連善法的名字都沒有，更何況有修行善根的人呢。在五濁惡世，人民的壽命逐漸減少，乃至十歲時刀兵劫再次興起，我那時將從天上來擁護眾生，為他們展現善法，讓他們遠離不善法，乃至安住在十善法中，遠離十惡煩惱的各種結縛，全部令其清凈，滅除五濁惡世的眾生，乃至人壽八萬歲時，那時，我將成就阿耨多羅三藐三菩提。那時眾生，貪慾、嗔恚、愚癡、無明、慳吝、嫉妒都很少，我那時，將為眾生宣說三乘佛法，讓他們得以安住。世尊！如果我的願望能夠成就，得到自己的利益，希望如來為我授記阿耨多羅三藐三菩提。世尊！如果我不能得到這樣的授記，我今天就應當尋求聲聞乘或者緣覺乘，根據其乘的力量，迅速得到解脫，度脫生死。』 「當時，寶藏佛告訴毗舍耶無垢說：『善男子！菩薩有四種懈怠，如果菩薩成就這四種法，就會貪戀生死，在生死牢獄中遭受各種苦惱，不能迅速成就阿耨多羅三藐三菩提。是哪四種呢？下行、下伴、下施、下愿。什麼是菩薩的下行呢？有的菩薩破了身口戒，不能好好守護，這叫做下行；什麼是下伴呢？親近聲聞和辟支佛，與他們一起做事，這叫做菩薩的下伴；什麼是下施呢？不能捨棄一切所有，對於接受佈施的人，心中生起分別，爲了得到天上受用而佈施，這叫做下施；什麼是下愿呢？發願只求自己得到解脫，不願度脫一切眾生，這叫做下愿。善男子！如果菩薩成就這四種法，就會貪戀生死，在生死牢獄中遭受各種苦惱，不能迅速成就阿耨多羅三藐三菩提。』
【English Translation】 English version Being far from the seven treasures, they conceive the idea of the World Honored One in evil teachers, they never have a learning mind for the three meritorious deeds, they are far from the three good actions, diligently practice the three evil actions, cover their wisdom mind with all kinds of afflictions, causing them to see nothing, and they do not want to study the three vehicles of Dharma. Among these sentient beings, if I want to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), there is no one who can hinder me, let alone when people's lifespan is one thousand years! Even when people's lifespan is one hundred years, at that time, sentient beings do not even have the name of good Dharma, let alone those who practice good roots. In the evil world of the five turbidities, the lifespan of people gradually decreases, and even when it is ten years old, the kalpa of swords will rise again. At that time, I will come from the heavens to protect sentient beings, show them the good Dharma, let them be far from the non-good Dharma, and even dwell in the ten good Dharmas, be far from the various bonds of the ten evil afflictions, purify them all, and extinguish the sentient beings of the five turbidities, until the lifespan of people is eighty thousand years. At that time, I will achieve Anuttara-samyak-sambodhi. At that time, sentient beings will have little greed, hatred, ignorance, ignorance, stinginess, and jealousy. At that time, I will speak the three vehicles of Dharma for sentient beings, so that they can dwell in it. World Honored One! If my wish can be fulfilled and I can obtain my own benefit, I wish the Tathagata would give me the prediction of Anuttara-samyak-sambodhi. World Honored One! If I cannot receive such a prediction, I should seek the Sravaka vehicle or the Pratyekabuddha vehicle today, and according to the power of their vehicle, quickly attain liberation and cross over birth and death.』 At that time, Buddha Treasure Store told Visaya Immaculate, 『Good man! Bodhisattvas have four kinds of laziness. If a Bodhisattva achieves these four dharmas, he will be attached to birth and death, suffer all kinds of distress in the prison of birth and death, and will not be able to quickly achieve Anuttara-samyak-sambodhi. What are the four? Inferior practice, inferior companion, inferior giving, and inferior vow. What is a Bodhisattva's inferior practice? Some Bodhisattvas break the precepts of body and mouth and cannot protect them well. This is called inferior practice. What is an inferior companion? Being close to Sravakas and Pratyekabuddhas and working with them is called a Bodhisattva's inferior companion. What is inferior giving? Not being able to give up everything, and having discrimination in the mind towards the recipients, giving in order to receive heavenly enjoyment, this is called inferior giving. What is an inferior vow? Making a vow only to seek one's own liberation, not wishing to liberate all sentient beings, this is called an inferior vow. Good man! If a Bodhisattva achieves these four dharmas, he will be attached to birth and death, suffer all kinds of distress in the prison of birth and death, and will not be able to quickly achieve Anuttara-samyak-sambodhi.』
快樂故，而行佈施，是名菩薩下施；云何下愿？不能一心願取諸佛凈妙世界，所作誓願不為調伏一切眾生，是名菩薩之下愿也。菩薩成是四懈怠法，久處生死受諸苦惱，不能疾成阿耨多羅三藐三菩提。
「『善男子！復有四法，菩薩成就，則能疾成阿耨多羅三藐三菩提。何等四？一、能持禁戒，凈身口意，護持法行；二、親近修學大乘之人，與法同事；三、所有之物能一切舍，以大悲心施於一切；四、一心願取種種莊嚴諸佛世界，亦為調伏一切眾生。是名四法菩薩成就，則能疾成阿耨多羅三藐三菩提。
「『復有四法，菩薩成就，能持無上菩提之道。何等四？精勤行於諸波羅蜜；攝取一切無量眾生；心常不離四無量行；遊戲諸通。是名四法，菩薩成就，能持無上菩提之道。
「『復有四法，令心無厭。何等為四？一者行施，二聽法，三修行，四攝取眾生。如是四法，令心無厭，菩薩應學。
「『復有四無盡藏，是諸菩薩所應成就。何等四？一者信根，二者說法，三善根愿，四者攝取貧窮眾生。是為菩薩四無盡藏具足修滿。
「『復有四清凈法，菩薩成就。何等四？持戒清凈以無我故；三昧清凈無眾生故；智慧清凈無壽命故；解脫知見清凈以無人故。是為四清凈法，菩薩成就以是故，疾成阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本：因為貪圖快樂而行佈施，這叫做菩薩的下施（低劣的佈施）；什麼是下愿（低劣的願望）呢？不能一心一意地發願要取得諸佛清凈美好的世界，所發的誓願不是爲了調伏一切眾生，這叫做菩薩的下愿。菩薩成就這四種懈怠之法，就會長久地在生死中受各種苦惱，不能快速成就阿耨多羅三藐三菩提（無上正等正覺）。 『善男子！還有四種法，菩薩如果成就，就能快速成就阿耨多羅三藐三菩提。是哪四種呢？一是能夠持守禁戒，清凈身口意，護持佛法修行；二是親近修學大乘佛法的人，與他們一起修行；三是能夠捨棄所有之物，以大悲心佈施給一切眾生；四是一心一意地發願要取得種種莊嚴的諸佛世界，也爲了調伏一切眾生。這四種法菩薩如果成就，就能快速成就阿耨多羅三藐三菩提。 『還有四種法，菩薩如果成就，就能保持無上菩提之道。是哪四種呢？精勤修行諸波羅蜜（到達彼岸的方法）；攝取一切無量眾生；心中常常不離四無量心（慈、悲、喜、舍）；自在地運用各種神通。這四種法菩薩如果成就，就能保持無上菩提之道。 『還有四種法，能使內心沒有厭倦。是哪四種呢？一是行佈施，二是聽聞佛法，三是修行，四是攝取眾生。這四種法，能使內心沒有厭倦，菩薩應當學習。 『還有四種無盡藏，是諸位菩薩應當成就的。是哪四種呢？一是信根（對佛法的堅定信念），二是說法（宣講佛法），三是善根愿（發善愿），四是攝取貧窮的眾生。這就是菩薩的四種無盡藏，應當具足修滿。 『還有四種清凈法，菩薩如果成就。是哪四種呢？持戒清凈是因為沒有我執；三昧（禪定）清凈是因為沒有眾生相；智慧清凈是因為沒有壽命的執著；解脫知見清凈是因為沒有人的執著。這四種清凈法，菩薩如果成就，因此就能快速成就阿耨多羅三藐三菩提。
【English Translation】 English version: To practice giving because of the joy it brings is called a Bodhisattva's inferior giving; what is an inferior aspiration? To not wholeheartedly aspire to attain the pure and wonderful worlds of all Buddhas, and to make vows that are not for the purpose of taming all sentient beings, this is called a Bodhisattva's inferior aspiration. A Bodhisattva who achieves these four kinds of laxity will long endure suffering in the cycle of birth and death, and will not quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). 'Good man! There are also four dharmas, which if a Bodhisattva achieves, they will quickly attain Anuttara-samyak-sambodhi. What are the four? First, to be able to uphold the precepts, purify body, speech, and mind, and protect the practice of the Dharma; second, to be close to those who study and practice the Mahayana Dharma, and to practice the Dharma together with them; third, to be able to give away all possessions, and with great compassion, give to all sentient beings; fourth, to wholeheartedly aspire to attain the various adorned worlds of all Buddhas, and also to tame all sentient beings. These four dharmas, if a Bodhisattva achieves them, they will quickly attain Anuttara-samyak-sambodhi.' 'There are also four dharmas, which if a Bodhisattva achieves, they will be able to maintain the path of unsurpassed Bodhi. What are the four? To diligently practice the Paramitas (perfections); to gather all immeasurable sentient beings; to always keep the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) in mind; and to freely use various supernormal powers. These four dharmas, if a Bodhisattva achieves them, they will be able to maintain the path of unsurpassed Bodhi.' 'There are also four dharmas that make the mind never weary. What are the four? First, to practice giving; second, to listen to the Dharma; third, to practice; and fourth, to gather sentient beings. These four dharmas make the mind never weary, and a Bodhisattva should learn them.' 'There are also four inexhaustible treasures, which all Bodhisattvas should achieve. What are the four? First, the root of faith (firm belief in the Dharma); second, to preach the Dharma; third, the aspiration of good roots (making good vows); and fourth, to gather poor sentient beings. These are the four inexhaustible treasures of a Bodhisattva, which should be fully cultivated.' 'There are also four pure dharmas, which if a Bodhisattva achieves. What are the four? The purity of upholding precepts is because of no self; the purity of Samadhi (meditative concentration) is because of no sentient beings; the purity of wisdom is because of no attachment to lifespan; and the purity of liberation and knowledge is because of no attachment to person. These are the four pure dharmas, which if a Bodhisattva achieves, they will therefore quickly attain Anuttara-samyak-sambodhi.'
，轉虛空法輪、轉不可思議法輪、轉不可量法輪、轉無我法輪、轉無言說法輪、轉出世法輪、轉通達法輪、轉諸天人所不能轉微妙之輪。
「『善男子！未來之世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分，初入賢劫，五濁滅已，壽命增益至八萬歲，汝於是中成阿耨多羅三藐三菩提，號曰彌勒如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
「爾時，毗舍耶摩納在於佛前，頭面禮足，卻住一面，以種種華香、末香、涂香，供養于佛及比丘僧，以偈贊佛：
「『世尊無垢， 如真金山， 眉間毫相， 白如珂雪； 應時為我， 說微妙法， 記我來世， 作天人師。 誰有見聞， 而當不取， 仙聖大覺， 世燈功德？』
「善男子！爾時，寶海梵志一千摩納，惟除一人，悉共讀誦比陀外典，皆已勸化于阿耨多羅三藐三菩提，如拘留孫、迦那伽牟尼、迦葉、彌勒。其第五者，名師子光明，亦如是。其千人中，惟除一人，其餘皆愿于賢劫中成阿耨多羅三藐三菩提，于其眾中最下小者，名持力捷疾，寶海梵志復教令發阿耨多羅三藐三菩提心：『善男子！汝今莫觀久遠，當離心覺，為諸眾生起大悲心。』爾時，梵志即為持力捷疾，而說偈言：
「『
【現代漢語翻譯】 現代漢語譯本：轉動虛空般的法輪，轉動不可思議的法輪，轉動不可計量的法輪，轉動無我的法輪，轉動無法用言語表達的法輪，轉動出世間的法輪，轉動通達一切的法輪，轉動諸天人和人都無法轉動的微妙之輪。 『善男子！未來之世，經過一恒河沙數等阿僧祇劫（無數個大劫），進入第二個恒河沙數等阿僧祇劫的後半部分，最初進入賢劫（我們所處的這個時代），五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）消滅后，壽命增長到八萬歲時，你將在此成就阿耨多羅三藐三菩提（無上正等正覺），號為彌勒如來（未來佛）、應（應供）、正遍知（正等覺）、明行足（智慧和德行圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上之人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人的導師）、佛（覺悟者）、世尊（世間最尊貴的人）。』 當時，毗舍耶摩納（一位婆羅門青年）在佛前，頭面禮足，退到一旁站立，用各種鮮花、香末、涂香，供養佛陀和比丘僧團，並用偈頌讚美佛陀： 『世尊沒有瑕疵，如同真正的金山，眉間的白毫相，潔白如珂雪；請您及時為我，宣說微妙的佛法，預記我來世，成為天人和人的導師。誰有幸見聞，而不去接受，這仙聖大覺，世間明燈的功德呢？』 『善男子！當時，寶海梵志（一位婆羅門修行者）和一千位青年，除了一個人之外，都一起誦讀《吠陀》等外道經典，都已勸發了阿耨多羅三藐三菩提心，如同拘留孫佛（過去七佛之一）、迦那伽牟尼佛（過去七佛之一）、迦葉佛（過去七佛之一）、彌勒佛（未來佛）一樣。他們中的第五位，名叫師子光明，也是如此。這一千人中，除了一個人之外，其餘都發愿在賢劫中成就阿耨多羅三藐三菩提，在他們之中最年幼的，名叫持力捷疾，寶海梵志又教導他發阿耨多羅三藐三菩提心：『善男子！你現在不要考慮遙遠的未來，應當放下心中的執著，為一切眾生髮起大悲心。』當時，梵志就為持力捷疾，說了偈頌：'
【English Translation】 English version: Turning the Dharma wheel of emptiness, turning the inconceivable Dharma wheel, turning the immeasurable Dharma wheel, turning the Dharma wheel of no-self, turning the Dharma wheel that cannot be expressed in words, turning the Dharma wheel of transcendence, turning the Dharma wheel of complete understanding, turning the subtle wheel that neither gods nor humans can turn. 'Good man! In the future, after passing one Ganges river of asamkhya kalpas (countless eons), entering the latter half of the second Ganges river of asamkhya kalpas, initially entering the Bhadrakalpa (the current eon), when the five turbidities (the turbidity of the eon, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) have ceased, and the lifespan has increased to eighty thousand years, you will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) there, and be called Maitreya Tathagata (the future Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened), Vidyā-carana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (World Honored One).' At that time, Visaya-manava (a Brahmin youth), bowing his head to the feet of the Buddha, stepped aside and stood there. He offered various flowers, powdered incense, and fragrant ointments to the Buddha and the Sangha (monastic community), and praised the Buddha with verses: 'The World Honored One is without blemish, like a true golden mountain, the white hair between your eyebrows is as pure as snow; please, in due time, speak the subtle Dharma for me, and predict that in the future I will become a teacher of gods and humans. Who, having seen or heard, would not accept the merits of this sage, the great enlightened one, the lamp of the world?' 'Good man! At that time, the Brahmin named Bao Hai (Treasure Ocean) and one thousand youths, except for one, all together recited the external scriptures such as the Vedas, and all had been encouraged to aspire to Anuttara-samyak-sambodhi, like Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), Kasyapa Buddha (one of the past seven Buddhas), and Maitreya Buddha (the future Buddha). The fifth among them, named Simha-prabha (Lion Light), was also like this. Among these thousand people, except for one, the rest all vowed to attain Anuttara-samyak-sambodhi in the Bhadrakalpa. The youngest among them was named Dhriti-javana (Quick Strength), and the Brahmin Bao Hai again taught him to aspire to Anuttara-samyak-sambodhi: 'Good man! You should not think of the distant future, but let go of your mental attachments, and generate great compassion for all beings.' At that time, the Brahmin spoke the following verses for Dhriti-javana:'
陰界諸入， 所攝眾生， 畏老病死， 墮于愛海， 閉在三有， 可畏獄中， 飲煩惱毒， 互相侵害。 長夜墮在， 苦惱海中， 癡盲無目， 失於正道， 久處生死， 機關所覆， 三有眾生， 諸苦熾然。 以離正見， 安住邪見， 週迴生死， 五道之中， 不得休息， 譬如車輪。 有諸眾生， 失於法眼， 盲無所睹， 又無救護。 汝應修集， 無量智慧， 令離癡惑， 使發菩提， 應與眾生， 作善知識， 為燒愛結， 解煩惱縛， 應為是等， 發菩提心。 失法眼者， 為癡所覆， 為離癡故， 應與勝道， 生死有獄， 大火熾然， 與法甘露， 令其充足。 汝今速往， 至於佛所， 頭頂禮足， 作大利益。 當於佛所， 發妙勝愿， 所愿勝妙， 善持念之。 汝當來世， 調御天人， 亦當愿施， 眾生無畏， 拔濟一切， 悉令解脫， 亦令具足， 根力覺道， 雨大法雨， 施智慧水， 滅諸眾生， 苦惱之火。』
「善男子！爾時，持力捷疾作如是言：『尊者！我今所愿，不求生死果報，不求聲聞、辟支佛乘；我今惟求無上大乘，待時待處，待調伏眾生，待發善愿，我今思惟如是等事。尊者！且待
【現代漢語翻譯】 現代漢語譯本 陰界（指六道輪迴中的地獄、餓鬼、畜生三道）所包含的眾生， 畏懼衰老、疾病和死亡，沉溺於愛慾的海洋， 被囚禁在三有（欲有、色有、無色有）之中，如同身處可怕的監獄， 飲用煩惱的毒藥，互相殘害。 長久地沉淪在痛苦的海洋中， 愚癡盲目，失去了正確的道路， 長期處於生死輪迴之中，被業力的機關所覆蓋， 三有中的眾生，各種痛苦如火焰般熾熱。 因為遠離了正見，安住在邪見之中， 在生死輪迴中週而復始，在五道（地獄、餓鬼、畜生、人、天）中輪轉， 不得休息，就像車輪一樣不停轉動。 有些眾生，失去了法眼（能洞察真理的智慧之眼）， 盲目無知，沒有任何救護。 你應該修習積累無量的智慧， 使眾生脫離愚癡的迷惑，啓發菩提心（覺悟之心）， 應該成為眾生的善知識（引導者）， 爲了燒燬愛慾的結縛，解脫煩惱的束縛， 應該為這些眾生，發起菩提心。 失去法眼的人，被愚癡所覆蓋， 爲了脫離愚癡，應該給予他們殊勝的道路， 生死輪迴如同監獄，大火熾熱燃燒， 要用佛法的甘露，使他們得到充足的滋養。 你現在應該迅速前往佛陀所在之處， 以頭頂禮佛足，為眾生帶來大利益。 應當在佛陀面前，發起微妙殊勝的誓願， 所發的誓願要殊勝微妙，要善加持守並牢記。 你應當在未來世，調御天人（引導天人和人類）， 也應當發願給予眾生無畏的勇氣， 救拔一切眾生，使他們都得到解脫， 也使他們具足根（信、精進、念、定、慧五根）、力（信、精進、念、定、慧五力）、覺（七覺支）、道（八正道）， 降下大法雨，施予智慧之水， 熄滅眾生痛苦煩惱的火焰。 『善男子！那時，持力捷疾（菩薩名）這樣說道：『尊者！我現在的願望，不是爲了追求生死的果報，也不是爲了追求聲聞（聽聞佛法而得解脫者）、辟支佛（無師自悟者）的果位；我如今只求無上大乘（菩薩道），等待時機，等待合適的地點，等待調伏眾生，等待發起善愿，我如今正在思惟這些事情。尊者！請稍等。』
【English Translation】 English version The beings included in the realms of darkness (referring to the three lower realms of hell, hungry ghosts, and animals in the six realms of reincarnation), fear old age, sickness, and death, and are submerged in the ocean of desire, imprisoned in the three realms of existence (the desire realm, the form realm, and the formless realm), as if in a terrifying prison, drinking the poison of afflictions, harming each other. They are long submerged in the ocean of suffering, foolish and blind, having lost the correct path, long dwelling in the cycle of birth and death, covered by the mechanisms of karma, the beings in the three realms, their various sufferings are as intense as flames. Because they are far from right view, they dwell in wrong views, revolving in the cycle of birth and death, transmigrating through the five paths (hell, hungry ghosts, animals, humans, and gods), unable to rest, like a wheel that never stops turning. Some beings have lost the Dharma eye (the eye of wisdom that can see the truth), blind and ignorant, without any protection. You should cultivate and accumulate immeasurable wisdom, to liberate beings from the delusion of ignorance, and to awaken the Bodhi mind (the mind of enlightenment), you should become a good teacher (guide) for beings, in order to burn away the bonds of desire, and to untie the fetters of affliction, you should, for these beings, arouse the Bodhi mind. Those who have lost the Dharma eye are covered by ignorance, in order to be free from ignorance, you should give them the supreme path, the cycle of birth and death is like a prison, with great fires burning intensely, you should use the nectar of the Dharma to nourish them sufficiently. You should now quickly go to where the Buddha is, bow your head to the Buddha's feet, and bring great benefit to beings. You should, in the presence of the Buddha, make subtle and supreme vows, the vows you make should be supreme and subtle, you should uphold them well and remember them firmly. You should, in the future, tame and guide gods and humans (guide gods and humans), you should also vow to give beings fearlessness, rescue all beings, and enable them all to attain liberation, and also enable them to be complete with the roots (five roots of faith, diligence, mindfulness, concentration, and wisdom), powers (five powers of faith, diligence, mindfulness, concentration, and wisdom), awakening (seven factors of enlightenment), and the path (eightfold path), pour down the great rain of Dharma, and bestow the water of wisdom, extinguish the flames of suffering and affliction of all beings. 'Good man! At that time, Dhrtibala-javita (name of a Bodhisattva) spoke thus: 'Venerable one! My present wish is not to seek the rewards of birth and death, nor to seek the attainment of a Sravaka (one who attains liberation by hearing the Dharma) or Pratyekabuddha (one who attains enlightenment on their own) ; I now only seek the unsurpassed Mahayana (Bodhisattva path), waiting for the right time, waiting for the right place, waiting to tame beings, waiting to make good vows, I am now contemplating these things. Venerable one! Please wait a moment.'
須臾，聽我師子吼。』
「時，善男子！爾時，寶海梵志漸漸卻行，有侍者五人，一名手龍，二名陸龍，三名水龍，四名虛空龍，五名妙音龍，而告之曰：『汝等今者可發阿耨多羅三藐三菩提心。』五人報曰：『尊者！我等空無所有，無以供養佛及眾僧。未種善根，云何得發阿耨多羅三藐三菩提心？』
「善男子！爾時，梵志以左耳中所著寶環持與手龍，右耳寶環持與陸龍，所坐寶床持與水龍，所用寶杖與虛空龍，純金澡罐與妙音龍。如是與已復作是言：『童子！汝今可持此物供養佛及眾僧，發阿耨多羅三藐三菩提心。』
悲華經卷第六
北涼天竺三藏曇無讖譯諸菩薩本授記品第四之四
「爾時，五人即至佛所，以所得物供養世尊及比丘僧。供養已，復白佛言：『世尊！惟愿如來授我阿耨多羅三藐三菩提記，令于賢劫成阿耨多羅三藐三菩提。』
「善男子！爾時，寶藏如來即與五人授阿耨多羅三藐三菩提記：『手龍！汝于來世賢劫之中，當得成佛，號堅音如來，十號具足。堅音如來般涅槃后，陸龍次當作佛，號快樂尊如來，十號具足。快樂尊佛般涅槃后，水龍次當成佛，號導師如來，十號具足。導師佛般涅槃后，虛空龍次當成佛，號愛清凈如來，十號具足。愛清凈佛般涅槃后，妙音龍次當作佛，號那
【現代漢語翻譯】 『稍後，聽我如獅子般怒吼。』
『那時，善男子！當時，寶海梵志（Bao Hai Fan Zhi，一位婆羅門修行者）漸漸後退，有五位侍者，一名叫手龍（Shou Long），二名叫陸龍（Lu Long），三名叫水龍（Shui Long），四名叫虛空龍（Xu Kong Long），五名叫妙音龍（Miao Yin Long），他告訴他們說：『你們現在可以發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』五人回答說：『尊者！我們一無所有，沒有東西可以供養佛和僧眾。沒有種下善根，如何能夠發起阿耨多羅三藐三菩提心呢？』
『善男子！當時，梵志將他左耳所戴的寶環給了手龍，右耳的寶環給了陸龍，所坐的寶床給了水龍，所用的寶杖給了虛空龍，純金的澡罐給了妙音龍。這樣給予之後，他又說：『孩子們！你們現在可以拿著這些東西供養佛和僧眾，發起阿耨多羅三藐三菩提心。』
《悲華經》卷第六 北涼天竺三藏曇無讖譯《諸菩薩本授記品》第四之四
『那時，五人立即來到佛陀面前，用所得之物供養世尊和比丘僧。供養完畢后，他們又對佛說：『世尊！愿如來為我們授記阿耨多羅三藐三菩提，使我們能在賢劫（Bhadrakalpa，現在這個賢善的劫）中成就阿耨多羅三藐三菩提。』
『善男子！當時，寶藏如來（Bao Zang Ru Lai）就給五人授記阿耨多羅三藐三菩提：『手龍！你于未來世賢劫之中，將得成佛，號為堅音如來（Jian Yin Ru Lai），十號具足。堅音如來般涅槃（parinirvana，佛陀的最終寂滅）后，陸龍將依次成佛，號為快樂尊如來（Kuai Le Zun Ru Lai），十號具足。快樂尊佛般涅槃后，水龍將依次成佛，號為導師如來（Dao Shi Ru Lai），十號具足。導師佛般涅槃后，虛空龍將依次成佛，號為愛清凈如來（Ai Qing Jing Ru Lai），十號具足。愛清凈佛般涅槃后，妙音龍將依次成佛，號為那
【English Translation】 'Wait a moment, listen to my lion's roar.'
'At that time, good man! At that time, the Brahmin Bao Hai (Bao Hai Fan Zhi, a Brahmin practitioner) gradually retreated, and there were five attendants, one named Shou Long (Hand Dragon), the second named Lu Long (Land Dragon), the third named Shui Long (Water Dragon), the fourth named Xu Kong Long (Sky Dragon), and the fifth named Miao Yin Long (Wonderful Sound Dragon). He told them: 'You can now generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment).' The five replied: 'Venerable one! We have nothing, and we have nothing to offer to the Buddha and the Sangha. We have not planted good roots, how can we generate the mind of anuttara-samyak-sambodhi?'
'Good man! At that time, the Brahmin gave the jeweled ring he wore on his left ear to Shou Long, the jeweled ring on his right ear to Lu Long, the jeweled bed he sat on to Shui Long, the jeweled staff he used to Xu Kong Long, and the pure gold washbasin to Miao Yin Long. After giving these, he said again: 'Children! You can now take these things to offer to the Buddha and the Sangha, and generate the mind of anuttara-samyak-sambodhi.'
The Karunapundarika Sutra, Volume 6 Translated by Tripitaka Master Dharmaraksha of Northern Liang, Chapter 4, Part 4: The Prophecy of the Original Vows of the Bodhisattvas
'At that time, the five immediately went to the Buddha, and used what they had received to make offerings to the World Honored One and the Bhikshu Sangha. After making offerings, they said to the Buddha again: 'World Honored One! May the Tathagata give us the prophecy of anuttara-samyak-sambodhi, so that we may attain anuttara-samyak-sambodhi in the Bhadrakalpa (the current fortunate eon).'
'Good man! At that time, the Tathagata Bao Zang (Treasure Store Tathagata) gave the five the prophecy of anuttara-samyak-sambodhi: 'Shou Long! In the future Bhadrakalpa, you will attain Buddhahood, and be named the Tathagata Jian Yin (Firm Sound Tathagata), possessing the ten epithets. After the parinirvana (final passing away) of the Tathagata Jian Yin, Lu Long will successively become a Buddha, named the Tathagata Kuai Le Zun (Joyful Honored Tathagata), possessing the ten epithets. After the parinirvana of the Buddha Kuai Le Zun, Shui Long will successively become a Buddha, named the Tathagata Dao Shi (Guide Tathagata), possessing the ten epithets. After the parinirvana of the Buddha Dao Shi, Xu Kong Long will successively become a Buddha, named the Tathagata Ai Qing Jing (Love Pure Tathagata), possessing the ten epithets. After the parinirvana of the Buddha Ai Qing Jing, Miao Yin Long will successively become a Buddha, named Na'
羅延勝葉如來，十號具足。』
「善男子！寶藏如來記是五人賢劫成佛已，寶海梵志復告持力捷疾：『善男子！汝今可取種種莊嚴凈妙世界，如心所喜，便可發願，與一切眾生甘露法味，專心精勤行菩薩道，慎莫思惟劫數長遠。』善男子！爾時，梵志捉持力捷疾臂，將至佛所。至佛所已，坐于佛前，白佛言：『世尊！未來之世，于賢劫中，有幾佛向如來出世？』爾時，佛告持力捷疾言：『善男子！半賢劫中有千四佛出現於世。』
「持力捷疾言：『世尊！彼賢劫中諸佛世尊般涅槃已，最後妙音龍成阿耨多羅三藐三菩提，號那羅延勝葉。世尊！我願于爾時修菩薩道，修諸苦行，持戒、佈施、多聞、精進、忍辱、愛語、福德、智慧，種種助道悉令具足。賢劫諸佛垂成佛時，愿我在初奉施飲食，般涅槃后收取捨利，起塔供養。護持正法，見毀戒者，勸化安止，令住持戒；遠離正見墮諸見者，勸化安止，令住正見；散亂心者，勸化安止，令住定心；無威儀者，勸化安止，住聖威儀。若有眾生欲行善根，我當爲其開示善根。彼諸世尊般涅槃后，正法垂滅，我于爾時當護持之，令不斷絕，於世界中，然正法燈。刀兵劫時，我當教化一切眾生，持不殺戒乃至正見，於十惡中，拔出眾生，安止令住十善道中，滅諸盲冥，開示善法。
【現代漢語翻譯】 現代漢語譯本：『羅延勝葉如來（Narayana-sri，意為具有無上力量的如來），具足十種名號。』 『善男子！寶藏如來（Ratnagarbha，意為寶藏般的如來）授記這五人將在賢劫成佛后，寶海梵志（Ratnasagara，意為寶海）又告訴持力捷疾（Dhrtibala-kshipra，意為具有力量和速度的人）：『善男子！你現在可以選取種種莊嚴清凈的世界，如你心中所喜，便可發願，給予一切眾生甘露法味，專心精勤地修行菩薩道，切莫思量劫數長遠。』善男子！當時，梵志抓住持力捷疾的手臂，將他帶到佛陀所在之處。到了佛陀那裡后，他坐在佛陀面前，對佛陀說：『世尊！未來之世，在賢劫中，將會有多少佛陀向如來一樣出世？』當時，佛陀告訴持力捷疾說：『善男子！在半個賢劫中，將有千四佛出現在世間。』 持力捷疾說：『世尊！在賢劫中，諸佛世尊般涅槃后，最後一位妙音龍（Svaraghosha-naga，意為聲音美妙的龍）成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），號為那羅延勝葉（Narayana-sri）。世尊！我願在那時修行菩薩道，修持各種苦行，持戒、佈施、多聞、精進、忍辱、愛語、福德、智慧，種種助道都令其具足。賢劫諸佛將要成佛時，我願在最初奉獻飲食，般涅槃后收取捨利，起塔供養。護持正法，見到毀犯戒律的人，勸導他們安住，令他們持守戒律；遠離正見而墮入各種邪見的人，勸導他們安住，令他們住于正見；散亂心的人，勸導他們安住，令他們住于定心；沒有威儀的人，勸導他們安住，住于聖者的威儀。如果有眾生想要修行善根，我應當為他們開示善根。那些世尊般涅槃后，正法將要衰滅時，我應當護持正法，令其不斷絕，在世界中，點燃正法的明燈。在刀兵劫時，我應當教化一切眾生，持守不殺戒乃至正見，從十惡中，拔出眾生，安住於十善道中，滅除一切盲昧，開示善法。』
【English Translation】 English version: 『Narayana-sri Tathagata (Narayana-sri, meaning the Tathagata with supreme power), fully possessing the ten titles.』 『Good man! After Ratnagarbha Tathagata (Ratnagarbha, meaning the Tathagata like a treasure) prophesied that these five people would become Buddhas in the Bhadrakalpa, Ratnasagara Brahmin (Ratnasagara, meaning the ocean of jewels) further said to Dhrtibala-kshipra (Dhrtibala-kshipra, meaning one with strength and speed): 『Good man! You may now choose various adorned and pure worlds, as you please, and then make a vow to give all sentient beings the nectar of Dharma, diligently practice the Bodhisattva path with focused mind, and do not think about the long duration of kalpas.』 Good man! At that time, the Brahmin grasped Dhrtibala-kshipra』s arm and led him to where the Buddha was. Having arrived at the Buddha』s place, he sat before the Buddha and said to the Buddha: 『World Honored One! In the future, in the Bhadrakalpa, how many Buddhas will appear in the world like the Tathagata?』 At that time, the Buddha told Dhrtibala-kshipra: 『Good man! In half of the Bhadrakalpa, one thousand and four Buddhas will appear in the world.』 Dhrtibala-kshipra said: 『World Honored One! After the Buddhas, the World Honored Ones, have entered Parinirvana in the Bhadrakalpa, the last one, Svaraghosha-naga (Svaraghosha-naga, meaning a dragon with beautiful sound), will attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning unsurpassed, right and complete enlightenment), named Narayana-sri. World Honored One! I vow to practice the Bodhisattva path at that time, cultivate various ascetic practices, uphold precepts, practice giving, learn widely, be diligent, be patient, speak kindly, cultivate merit, and wisdom, and fulfill all kinds of auxiliary practices. When the Buddhas of the Bhadrakalpa are about to attain Buddhahood, I vow to be the first to offer food, and after their Parinirvana, collect their relics and build stupas for offerings. I will protect the Right Dharma, and upon seeing those who violate the precepts, I will persuade them to settle down and uphold the precepts; those who have strayed from the Right View and fallen into various wrong views, I will persuade them to settle down and abide in the Right View; those with scattered minds, I will persuade them to settle down and abide in a concentrated mind; those without proper conduct, I will persuade them to settle down and abide in the conduct of the saints. If there are sentient beings who wish to cultivate good roots, I shall reveal the good roots to them. After those World Honored Ones have entered Parinirvana, when the Right Dharma is about to decline, I shall protect it, so that it will not be cut off, and in the world, I will light the lamp of the Right Dharma. During the time of the kalpa of weapons and war, I shall teach all sentient beings to uphold the precept of not killing, and even the Right View, and from the ten evils, I will pull sentient beings out and settle them in the ten good paths, eliminate all blindness and ignorance, and reveal the good Dharma.』
我當滅此劫濁、命濁、眾生濁、煩惱濁、見濁，令無有餘。于饑饉劫，我當勸化一切眾生，安止住于檀波羅蜜，乃至般若波羅蜜亦如是。我勸眾生住六波羅蜜時，眾生所有一切飢餓、黑闇、穢濁、怨賊、斗諍，及諸煩惱，悉令寂靜。于疾疫劫，我當教化一切眾生，悉令住於六和法中，亦令安止住四攝法，眾生所有疾疫、黑闇，當令滅盡。於半賢劫，斷滅眾生如是苦惱。一千四佛於半劫中出世、涅槃、正法滅已，然後我當成阿耨多羅三藐三菩提。如千四佛所得壽命、聲聞弟子，我之壽命、聲聞弟子，亦復如是等無差別。如千四佛於半劫中調伏眾生，愿我亦於半賢劫之中調伏眾生。是半劫中，諸佛所有聲聞弟子，毀於禁戒，墮在諸見，于諸佛所，無有恭敬，生於瞋恚、惱害之心，破法壞僧、誹謗賢聖，毀壞正法、作惡逆罪。世尊！我成阿耨多羅三藐三菩提時，悉當拔出于生死污泥，令入無畏涅槃城中。我般涅槃后，正法賢劫一時滅盡。若我涅槃，正法賢劫俱滅盡已，我之齒骨並及舍利，悉當變化作佛形像，三十二相瓔珞其身，一一相中有八十種好，次第莊嚴，遍至十方無量無邊無佛世界，一一化佛以三乘法，教化無量無邊眾生，悉令不退。若彼世界病劫起時，無有佛法，是化佛像亦當至中，教化眾生如前所說。若諸世界無
【現代漢語翻譯】 現代漢語譯本：我應當滅除這劫濁（時代污濁）、命濁（生命污濁）、眾生濁（眾生污濁）、煩惱濁（煩惱污濁）、見濁（見解污濁），使它們完全消失。在饑饉的時代，我應當勸導教化一切眾生，安住于佈施波羅蜜（檀波羅蜜，到達佈施彼岸），乃至般若波羅蜜（到達智慧彼岸）也是如此。當我勸導眾生安住於六波羅蜜時，眾生所有的一切飢餓、黑暗、污穢、怨賊、鬥爭，以及各種煩惱，都使它們寂靜下來。在疾疫的時代，我應當教化一切眾生，使他們都安住於六和法中，也使他們安住於四攝法中，眾生所有的疾病、黑暗，都使它們滅盡。在這半個賢劫中，斷滅眾生這樣的苦惱。一千四佛在這半個劫中出世、涅槃、正法滅盡之後，然後我才成就阿耨多羅三藐三菩提（無上正等正覺）。如同這一千四佛所得的壽命、聲聞弟子，我的壽命、聲聞弟子，也同樣沒有差別。如同這一千四佛在這半個劫中調伏眾生，愿我也在這半個賢劫之中調伏眾生。在這半個劫中，諸佛所有的聲聞弟子，毀壞禁戒，墮入各種邪見，對於諸佛，沒有恭敬心，生起嗔恚、惱害之心，破壞佛法、破壞僧團、誹謗賢聖，毀壞正法、造作惡逆之罪。世尊！我成就阿耨多羅三藐三菩提時，應當把他們都從生死污泥中拔出來，讓他們進入無畏的涅槃城中。我般涅槃后，正法在賢劫中一時滅盡。如果我涅槃，正法在賢劫中都滅盡之後，我的牙齒、骨頭以及舍利，都應當變化成佛的形象，三十二相莊嚴其身，每一相中有八十種好，次第莊嚴，遍至十方無量無邊的沒有佛的世界，每一尊化佛都用三乘佛法，教化無量無邊的眾生，使他們都不退轉。如果那些世界發生病劫的時候，沒有佛法，這些化佛的形象也應當到達那裡，教化眾生如同前面所說。如果各個世界沒有 佛法，這些化佛的形象也應當到達那裡，教化眾生如同前面所說。
【English Translation】 English version: I shall extinguish these kalpa turbidities (turbidity of the age), life turbidities (turbidity of life), sentient being turbidities (turbidity of beings), affliction turbidities (turbidity of afflictions), and view turbidities (turbidity of views), leaving none remaining. During the famine kalpa, I shall exhort and transform all sentient beings, causing them to dwell in the Dāna pāramitā (perfection of giving), and so too with the Prajñā pāramitā (perfection of wisdom). When I exhort sentient beings to dwell in the six pāramitās, all the hunger, darkness, filth, enemies, conflicts, and all afflictions of sentient beings shall be pacified. During the plague kalpa, I shall teach all sentient beings, causing them all to dwell in the six harmonies, and also causing them to dwell in the four means of attraction, and all the diseases and darkness of sentient beings shall be extinguished. In this half-bhadra kalpa, I shall cut off such sufferings of sentient beings. After one thousand and four Buddhas have appeared, attained nirvana, and the true Dharma has perished in this half-kalpa, then I shall attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Just as the lifespan and Śrāvaka disciples of these one thousand and four Buddhas, so too shall my lifespan and Śrāvaka disciples be, without any difference. Just as these one thousand and four Buddhas subdued sentient beings in this half-kalpa, may I also subdue sentient beings in this half-bhadra kalpa. In this half-kalpa, the Śrāvaka disciples of all the Buddhas, having broken the precepts, fallen into various wrong views, having no respect for the Buddhas, giving rise to anger and harmful thoughts, destroying the Dharma, destroying the Sangha, slandering the virtuous, destroying the true Dharma, and committing evil and rebellious acts. World Honored One! When I attain Anuttarā-samyak-saṃbodhi, I shall pull them all out of the mud of birth and death, and cause them to enter the fearless city of Nirvana. After my Parinirvana, the true Dharma will perish in the bhadra kalpa at once. If after my Nirvana, the true Dharma has perished in the bhadra kalpa, then my teeth, bones, and relics shall all transform into the form of a Buddha, adorned with the thirty-two marks, each mark having eighty minor marks, sequentially adorning, reaching all the ten directions, to immeasurable and boundless worlds without Buddhas, each transformed Buddha using the three vehicles of Dharma, teaching immeasurable and boundless sentient beings, causing them not to regress. If those worlds experience a plague kalpa, and there is no Buddha Dharma, these transformed Buddha images shall also arrive there, teaching sentient beings as previously described. If various worlds have no Buddha Dharma, these transformed Buddha images shall also arrive there, teaching sentient beings as previously described.
珍寶者，愿作如意摩尼寶珠，雨諸珍寶，自然發出純金之藏。若諸世界所有眾生，離諸善根，諸苦纏身，我當於中，雨憂陀娑香、栴檀沉水、種種諸香，令諸眾生斷煩惱病、諸邪見病、身四大病，於三福處，勤心修行，令命終時，生天人中。世尊！我行菩薩道時，當作如是利益眾生。我成阿耨多羅三藐三菩提已，當作如是佛事。般涅槃后，舍利復至無量世界，如是利益眾生。
「『世尊！若我所愿不成不得己利，不能與諸眾生作大醫王，不能利益者，我今便為欺誑十方無量世界在在處處現在諸佛如來，今者亦復不應與我授阿耨多羅三藐三菩提記。世尊所與無量無邊億阿僧祇眾生授阿耨多羅三藐三菩提記者，我亦不得見如是人，亦不聞佛音聲、法僧之聲、行善法聲，常墮阿鼻地獄中。世尊！若我所愿成就得己利者，如來今者當稱讚我。』
「時，佛即贊持力捷疾：『善哉！善哉！善男子！汝于來世作大醫王，令諸眾生離諸苦惱，是故字汝為火凈藥王。』
「佛告火凈藥王：『汝于來世，過一恒河沙等阿僧祇劫，入第二恒河沙阿僧祇劫後分，賢劫中一千四佛垂成阿耨多羅三藐三菩提，汝當悉得奉施飲食，乃至如上汝之所愿。那羅延勝葉般涅槃后，正法滅已，汝當成于阿耨多羅三藐三菩提，號樓至如來、應、正遍知、
【現代漢語翻譯】 現代漢語譯本：『珍寶』（指菩薩的願力）啊，我願化作如意摩尼寶珠，降下各種珍寶，自然涌現純金的寶藏。如果各個世界的所有眾生，都失去了行善的根基，被各種痛苦纏繞，我應當在他們之中，降下憂陀娑香（一種名貴的香）、栴檀沉水香（兩種名貴的香），以及各種香，使眾生斷除煩惱的病、各種邪見的病、身體四大不調的病，在三福（佈施、持戒、禪定）之處，勤勉修行，使他們命終時，能夠往生到天界。世尊！我行菩薩道時，應當這樣利益眾生。我成就阿耨多羅三藐三菩提（無上正等正覺）之後，應當做這樣的佛事。我般涅槃（佛的圓寂）之後，舍利（佛的遺骨）還會到達無量世界，這樣利益眾生。 『世尊！如果我的願望不能實現，不能獲得自身的利益，不能成為眾生的大醫王，不能利益眾生，那麼我就是欺騙了十方無量世界中，所有現在存在的諸佛如來，現在也不應該給我授阿耨多羅三藐三菩提的記別（預言成佛）。世尊您給無量無邊億阿僧祇（極大的數字）的眾生授阿耨多羅三藐三菩提的記別，我也不能見到這樣的人，也不能聽到佛的聲音、佛法僧的聲音、行善法的聲音，將永遠墮入阿鼻地獄（最痛苦的地獄）之中。世尊！如果我的願望能夠成就，能夠獲得自身的利益，如來現在應當稱讚我。』 這時，佛陀就稱讚持力捷疾菩薩說：『好啊！好啊！善男子！你將來會成為大醫王，使眾生脫離各種苦惱，因此稱你為火凈藥王。』 佛陀告訴火凈藥王：『你將來，經過一個恒河沙（極大的數字）等阿僧祇劫（極大的數字），進入第二個恒河沙阿僧祇劫的後半部分，在賢劫（我們所處的時代）中，一千四佛將要成就阿耨多羅三藐三菩提，你應當全部供養他們飲食，乃至如你上面所發的願望。那羅延勝葉（佛名）般涅槃后，正法滅盡之後，你將成就阿耨多羅三藐三菩提，號樓至如來（佛的十號之一）、應（應供）、正遍知（正等正覺）』
【English Translation】 English version: 『O Jewel』 (referring to the power of a Bodhisattva's vow), I wish to transform into a wish-fulfilling Mani jewel, raining down various treasures, and naturally producing a treasury of pure gold. If all sentient beings in all worlds are devoid of the roots of goodness and are entangled in various sufferings, I shall, among them, rain down Uḍumbara incense (a precious incense), sandalwood and agarwood incense (two precious incenses), and various other incenses, so that sentient beings may sever the diseases of afflictions, the diseases of various wrong views, and the diseases of the four great elements of the body. In the three meritorious practices (giving, keeping precepts, and meditation), they will diligently cultivate, so that when they reach the end of their lives, they may be reborn in the heavens. O World Honored One! When I practice the Bodhisattva path, I shall benefit sentient beings in this way. After I attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), I shall perform such Buddha deeds. After my Parinirvana (Buddha's passing), my relics (Buddha's remains) will reach countless worlds, thus benefiting sentient beings. 『O World Honored One! If my vows cannot be fulfilled, if I cannot obtain my own benefit, if I cannot become the great physician for sentient beings, and if I cannot benefit sentient beings, then I am deceiving all the Buddhas, Tathagatas, who are present in the countless worlds of the ten directions. Now, I should not be given the prediction of Anuttara-samyak-sambodhi (prediction of becoming a Buddha). O World Honored One, you have given the prediction of Anuttara-samyak-sambodhi to countless billions of Asankhyeya (extremely large number) sentient beings. I shall not be able to see such people, nor hear the voice of the Buddha, the voice of the Dharma and Sangha, nor the voice of practicing good Dharma. I shall forever fall into Avici hell (the most painful hell). O World Honored One! If my vows can be fulfilled and I can obtain my own benefit, then the Tathagata should now praise me.』 At that time, the Buddha praised the Bodhisattva Dhrtibala-javita, saying: 『Excellent! Excellent! Good man! In the future, you will become a great physician, enabling sentient beings to be free from all suffering. Therefore, you are named Fire-Pure Medicine King.』 The Buddha told Fire-Pure Medicine King: 『In the future, after passing one Ganges River sand (extremely large number) of Asankhyeya kalpas (extremely large number), and entering the latter half of the second Ganges River sand of Asankhyeya kalpas, in the Bhadrakalpa (the era we are in), when one thousand and four Buddhas are about to attain Anuttara-samyak-sambodhi, you shall offer them all food and drink, and fulfill your vows as mentioned above. After Narayana-vijaya-patra (name of a Buddha) enters Parinirvana and the true Dharma has perished, you shall attain Anuttara-samyak-sambodhi, and be named Lokeśvara Tathagata (one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened)』
明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，壽命半劫，汝之所得聲聞弟子，如千四佛所有弟子等無差別；所化眾生，般涅槃后，正法滅已，賢劫俱盡，齒骨舍利悉化作佛，乃至生天人中，亦復如是。』
「爾時，火凈藥王菩薩復白佛言：『世尊！若我所愿成就得己利者，惟愿如來，以百福莊嚴金色之手摩我頂上。』善男子！爾時，寶藏如來即以百福莊嚴之手，摩火凈藥王頂上。善男子！爾時，火凈藥王菩薩見是事已，心生歡喜，即以頭面，禮于佛足，卻住一面。
「爾時，寶海梵志以天妙衣與火凈藥王菩薩，而贊之曰：『善哉！善哉！善男子！汝之所愿甚奇甚特。從今已往更不須汝與我策使，常得自在修安樂行。』」
爾時，佛告寂意菩薩：「善男子！時寶海梵志作是思惟：『我今已勸無量無邊百千億那由他眾生，令住阿耨多羅三藐三菩提。我今見是諸大菩薩各各發愿取凈佛土，唯除一人婆由毗紐。此賢劫中其餘菩薩亦離五濁，我今當於是末世中，以真法味與諸眾生，我今當自堅牢莊嚴作諸善愿，如師子吼，悉令一切菩薩聞已，心生疑怪，嘆未曾有。復令一切大眾天龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，叉手恭敬，供養於我，令佛世尊稱讚於我，並授記莂，
【現代漢語翻譯】 現代漢語譯本 『明行足（擁有智慧和德行的人）、善逝（以善巧的方式到達涅槃的人）、世間解（瞭解世間一切現象的人）、無上士（無與倫比的人）、調御丈夫（能夠調伏一切眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人），壽命半劫，你所得到的聲聞弟子，如同過去一千四佛的所有弟子一樣沒有差別；所教化的眾生，在般涅槃后，正法滅盡后，賢劫結束時，牙齒和骨頭的舍利都會化作佛，乃至轉生到天人之中，也是如此。』 『那時，火凈藥王菩薩又對佛說：『世尊！如果我所發的願望能夠成就，得到自身的利益，我希望如來用百福莊嚴的金色之手摩我的頭頂。』善男子！那時，寶藏如來就用百福莊嚴的手，摩火凈藥王的頭頂。善男子！那時，火凈藥王菩薩見到這件事後，心中生起歡喜，就用頭面禮拜佛的腳，然後退到一邊站立。 『那時，寶海梵志用天上的美妙衣服送給火凈藥王菩薩，並讚歎說：『善哉！善哉！善男子！你的願望非常奇特。從今以後，你不再需要為我奔波勞碌，可以常常自在地修行安樂行。』 那時，佛告訴寂意菩薩：『善男子！當時的寶海梵志這樣思惟：『我已經勸導了無量無邊百千億那由他的眾生，讓他們安住于阿耨多羅三藐三菩提（無上正等正覺）。我現在看到這些大菩薩各自發愿要取得清凈的佛土，只有婆由毗紐（一個菩薩的名字）除外。在這個賢劫中，其餘的菩薩也遠離了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），我應當在這個末世中，用真正的佛法滋味來教化眾生，我應當自己堅定地莊嚴自己的願望，像獅子吼一樣，讓一切菩薩聽到后，心中產生疑惑和驚奇，感嘆從未有過。還要讓一切大眾，包括天龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人和非人，都雙手合十，恭敬地供養我，讓佛世尊稱讚我，並給我授記。』
【English Translation】 English version 'Vidyācarana-sampanna (One who is endowed with wisdom and conduct), Sugata (One who has gone to Nirvana in a good way), Lokavid (Knower of the world), Anuttara (Unsurpassed one), Purusadamyasarathi (Tamer of men), Sasta devamanusyanam (Teacher of gods and men), Buddha (The awakened one), Bhagavan (The blessed one), your lifespan is half a kalpa, and the Sravaka disciples you have attained are no different from the disciples of the past one thousand four Buddhas; the beings you have converted, after Parinirvana, after the extinction of the true Dharma, when the Bhadrakalpa is exhausted, the relics of teeth and bones will all transform into Buddhas, and even in the heavens, it will be the same.' 'At that time, Bodhisattva Fire Pure Medicine King again said to the Buddha: 'World Honored One! If my vows are fulfilled and I obtain my own benefit, I wish that the Tathagata would touch my head with his golden hand adorned with a hundred blessings.' Good man! At that time, Tathagata Treasure Store immediately touched the head of Fire Pure Medicine King with his hand adorned with a hundred blessings. Good man! At that time, Bodhisattva Fire Pure Medicine King, having seen this, felt joy in his heart, and immediately bowed to the Buddha's feet with his head and face, and then stood to one side. 'At that time, Brahmin Treasure Sea gave heavenly wonderful clothes to Bodhisattva Fire Pure Medicine King, and praised him, saying: 'Excellent! Excellent! Good man! Your vows are very extraordinary. From now on, you no longer need to work for me, and you can always freely practice the path of peace and joy.' At that time, the Buddha said to Bodhisattva Silent Intention: 'Good man! At that time, Brahmin Treasure Sea thought thus: 'I have already persuaded countless billions of nayutas of beings to abide in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Now I see that these great Bodhisattvas are each making vows to obtain pure Buddha lands, except for one, Vayu Vishnu (name of a Bodhisattva). In this Bhadrakalpa, the other Bodhisattvas are also free from the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), I should, in this degenerate age, use the true taste of Dharma to teach all beings, I should firmly adorn my own vows, like a lion's roar, so that all Bodhisattvas, upon hearing it, will have doubts and be amazed, exclaiming that it has never happened before. I should also make all the great assemblies, including devas, dragons, ghosts, gandharvas (heavenly musicians), asuras (demigods), garudas (mythical birds), kinnaras (heavenly musicians), mahoragas (great serpents), humans, and non-humans, all put their palms together, respectfully make offerings to me, so that the World Honored Buddha will praise me and give me a prophecy.'
令十方無量無邊在在處處現在諸佛，為諸眾生講說正法。彼諸如來聞我師子吼者，悉讚歎授我阿耨多羅三藐三菩提記，亦遣使來，令諸大眾悉得見之。我今最後發大誓願，成就菩薩所有大悲，乃至成阿耨多羅三藐三菩提已，若有眾生聞我大悲名者，悉令生於希有之心，若於后時，有諸菩薩成就大悲者，亦當愿取如是世界，是世界中所有眾生饑虛於法，盲無慧眼，具足四流，是諸菩薩當作救護而為說法。我乃至般涅槃已，十方無量無邊百千億諸世界中，在在處處現在諸佛，于諸菩薩大眾之中稱讚我名，亦復宣說我之善愿，令彼菩薩以大悲勤心，皆專心聽聞是事已，心大驚怪，嘆未曾有。先所得悲，皆更增廣，如我所愿，取不凈土。是諸菩薩皆如我，于不凈世界成阿耨多羅三藐三菩提，拔出四流眾生，安止令住於三乘中乃至涅槃。』
「善男子！爾時，寶海梵志思惟如是大悲願已，偏袒右肩，至於佛所。爾時，復有無量百千萬億諸天，在虛空中作天伎樂，雨種種華，各各同聲而讚歎言：『善哉！善哉！善大丈夫！今至佛所發奇特愿，欲以智水滅於世間眾生煩惱。』爾時，一切大眾合掌恭敬，在梵志前同聲禮敬而讚歎言：『善哉！善哉！尊大智慧！我等今者得大利益，能作牢堅諸善愿也。我等今者，愿聞尊意所發善愿。』
【現代漢語翻譯】 現代漢語譯本：愿十方無量無邊、所有處所的現在諸佛，為眾生講說正法。那些如來聽到我如獅子吼般宣說，都讚歎並授記我阿耨多羅三藐三菩提（無上正等正覺），也派遣使者前來，讓所有大眾都能見到。我現在最後發下大誓願，成就菩薩所有的大悲心，乃至成就阿耨多羅三藐三菩提后，如果有眾生聽到我的大悲名號，都讓他們生起稀有之心。如果在未來，有菩薩成就大悲心，也應當發願取像這樣的世界，這個世界中的所有眾生都對佛法飢渴，沒有智慧的眼睛，充滿四種煩惱的流轉（欲流、有流、見流、無明流），這些菩薩應當作為救護者為他們說法。我乃至般涅槃（入滅）后，十方無量無邊百千億諸世界中，所有處所的現在諸佛，在菩薩大眾中稱讚我的名號，也宣說我的善愿，讓那些菩薩以大悲心勤奮地專心聽聞此事後，心中大為驚奇，讚歎從未有過。他們先前所獲得的悲心，都更加增長廣大，就像我所愿，取不凈的國土。這些菩薩都像我一樣，在不凈的世界成就阿耨多羅三藐三菩提，拔出四種煩惱流轉的眾生，安頓他們住在三乘（聲聞乘、緣覺乘、菩薩乘）中，乃至涅槃。 『善男子！』那時，寶海梵志（修行者）思惟這樣的大悲願后，袒露右肩，來到佛陀所在之處。那時，又有無量百千萬億諸天，在虛空中演奏天樂，降下各種鮮花，各自同聲讚歎說：『善哉！善哉！偉大的丈夫！現在來到佛陀這裡發下奇特的願望，想要用智慧之水熄滅世間眾生的煩惱。』那時，一切大眾合掌恭敬，在梵志面前同聲禮敬並讚歎說：『善哉！善哉！尊貴的智慧！我們現在得到了大利益，能夠發下牢固堅定的善愿。我們現在，希望聽聞您所發的善愿。』
【English Translation】 English version: May the present Buddhas in the immeasurable and boundless ten directions, in all places, expound the true Dharma for all sentient beings. May those Tathagatas, upon hearing my lion's roar, all praise and bestow upon me the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also send messengers so that all the great assembly may see me. Now, I make my final great vow, to accomplish the great compassion of a Bodhisattva, and even after attaining Anuttara-samyak-sambodhi, if any sentient being hears my name of great compassion, may they all give rise to a rare and precious mind. If, in the future, there are Bodhisattvas who accomplish great compassion, they should also vow to take such a world, where all sentient beings are hungry for the Dharma, blind without the eyes of wisdom, and filled with the four streams (of desire, existence, views, and ignorance). These Bodhisattvas should act as protectors and expound the Dharma for them. Even after my Parinirvana (final passing), in the immeasurable and boundless hundreds of thousands of millions of worlds in the ten directions, the present Buddhas in all places, among the great assembly of Bodhisattvas, will praise my name and also proclaim my good vows, so that those Bodhisattvas, with great compassion and diligence, will listen attentively to this matter, and upon hearing it, their minds will be greatly astonished, and they will praise it as unprecedented. The compassion they had previously attained will be further increased and expanded, and as I have vowed, they will take impure lands. These Bodhisattvas will all be like me, attaining Anuttara-samyak-sambodhi in impure worlds, extracting sentient beings from the four streams, and settling them in the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), and even into Nirvana. 'Good man!' At that time, the Brahmin (spiritual seeker) Treasure Ocean, having contemplated such a great vow of compassion, bared his right shoulder and went to where the Buddha was. At that time, there were also immeasurable hundreds of thousands of millions of devas (gods), playing heavenly music in the sky, raining down various flowers, and all together praising, saying: 'Excellent! Excellent! Great man! Now you have come to the Buddha and made an extraordinary vow, wishing to extinguish the afflictions of sentient beings in the world with the water of wisdom.' At that time, all the great assembly, with their palms joined in reverence, bowed in respect before the Brahmin and praised in unison, saying: 'Excellent! Excellent! Venerable great wisdom! We have now obtained great benefit, and are able to make firm and steadfast good vows. We now wish to hear the good vows that you have made.'
「爾時，梵志在于佛前，右膝著地。爾時，三千大千世界六種震動，種種伎樂不鼓自鳴，飛鳥走獸相和作聲，一切諸樹生非時華，三千大千世界之中，因地眾生於阿耨多羅三藐三菩提，若已發心、若未發心，惟除地獄、餓鬼、下劣畜生，其餘眾生皆悉生於大利益心、純善之心、無怨賊心、無穢濁心、慈希有心。飛行眾生尋住于空，心生歡喜，散種種華、末香、涂香，種種伎樂、幢幡、衣服而以供養，柔軟妙音讚詠梵志，皆悉一心欲聞梵志所發善愿。乃至阿迦貳吒天天上諸天亦下閻浮提，在虛空中，散種種華、末香、涂香，種種伎樂、幢幡、衣服而以供養，柔濡妙音讚詠梵志，精勤一心欲聞梵志所發善愿。
「爾時，寶海梵志叉手恭敬以偈贊佛：
「『遊戲禪定， 如大梵王； 光明端嚴， 如天帝釋； 舍財佈施， 如轉輪王； 持妙珍寶， 如主藏臣； 功德自在， 如師子王； 不可傾動， 如須彌山； 心不波盪， 如大海水； 于罪不罪， 其心如地； 除諸煩惱， 如清凈水； 燒諸結使， 如火猛焰； 無諸障閡， 猶如大風； 示現實法， 如四天王； 所雨法雨， 如大龍王； 充足一切， 猶如時雨； 破諸外道， 如大論師； 功德妙音， 如須曼華
【現代漢語翻譯】 現代漢語譯本 當時，一位名叫寶海的梵志（Brahmin, 古印度祭司階層）來到佛陀面前，右膝跪地。這時，三千大千世界（trichiliocosm, 佛教宇宙觀中的一個宇宙單位）發生了六種震動，各種樂器無需敲擊便自行鳴響，飛鳥走獸發出和諧的叫聲，所有的樹木都開出了非時令的花朵。三千大千世界中，所有因地眾生（指還在修行階段的眾生），對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi, 無上正等正覺，即最高的覺悟），無論是已經發心的還是尚未發心的，除了地獄、餓鬼、下劣畜生道的眾生之外，其餘眾生都生起了巨大的利益心、純善之心、無怨恨之心、無污濁之心、慈悲稀有之心。飛行的眾生停留在空中，心中充滿歡喜，散佈各種鮮花、末香、涂香，演奏各種樂器，舉起幢幡、獻上衣服來供養，用柔和美妙的聲音讚美梵志，都一心一意地想聽梵志所發的善愿。乃至阿迦貳吒天（Akaniṣṭha, 色界最高天）上的諸天也來到閻浮提（Jambudvipa, 人類居住的世界），在虛空中，散佈各種鮮花、末香、涂香，演奏各種樂器，舉起幢幡、獻上衣服來供養，用柔和美妙的聲音讚美梵志，精勤一心想聽梵志所發的善愿。 這時，寶海梵志合掌恭敬地用偈頌讚美佛陀： 『您遊戲于禪定之中，如同大梵天王（Mahābrahmā, 印度教的創造之神）； 您的光明端莊威嚴，如同天帝釋（Śakra, 佛教的守護神）； 您捨棄財物佈施，如同轉輪聖王（cakravartin, 理想的統治者）； 您持有美妙珍寶，如同主藏大臣； 您的功德自在無礙，如同獅子王； 您不可動搖，如同須彌山（Sumeru, 佛教宇宙觀中的中心山）； 您的心不為波浪所動，如同大海水； 您對於罪與非罪，其心如同大地； 您去除一切煩惱，如同清凈的水； 您燒盡一切結使（klesha, 煩惱的根源），如同猛烈的火焰； 您沒有任何障礙，猶如大風； 您展示真實的佛法，如同四天王（caturmahārājakāyika, 佛教的護法神）； 您所降下的法雨，如同大龍王； 您充足一切眾生，猶如及時的雨水； 您破除一切外道，如同偉大的論師； 您的功德妙音，如同須曼花（sumanā, 一種香花）。』
【English Translation】 English version At that time, a Brahmin named Bao Hai (Brahmin, a member of the priestly class in ancient India) was before the Buddha, with his right knee on the ground. At that moment, the trichiliocosm (trichiliocosm, a unit of the universe in Buddhist cosmology) shook in six ways, various musical instruments played without being struck, birds and beasts made harmonious sounds, and all the trees blossomed with out-of-season flowers. In the trichiliocosm, all sentient beings on the path (referring to beings still in the stage of cultivation), regarding anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, supreme perfect enlightenment, the highest form of enlightenment), whether they had already aspired to it or not, except for beings in hell, hungry ghosts, and inferior animals, all other beings developed a great sense of benefit, a pure and virtuous heart, a heart without resentment, a heart without defilement, and a compassionate and rare heart. Flying beings remained in the air, their hearts filled with joy, scattering various flowers, powdered incense, and fragrant ointments, playing various musical instruments, raising banners, and offering clothes as offerings, praising the Brahmin with soft and beautiful voices, all with one mind wanting to hear the good vows made by the Brahmin. Even the gods in the Akaniṣṭha heaven (Akaniṣṭha, the highest heaven in the realm of form) descended to Jambudvipa (Jambudvipa, the world inhabited by humans), in the void, scattering various flowers, powdered incense, and fragrant ointments, playing various musical instruments, raising banners, and offering clothes as offerings, praising the Brahmin with soft and beautiful voices, diligently and wholeheartedly wanting to hear the good vows made by the Brahmin. At that time, the Brahmin Bao Hai, with his palms together in reverence, praised the Buddha with verses: 'You play in meditative concentration, like the Great Brahma King (Mahābrahmā, the Hindu god of creation); Your light is dignified and majestic, like Śakra (Śakra, a guardian deity in Buddhism); You give away wealth in charity, like a wheel-turning king (cakravartin, an ideal ruler); You hold wonderful treasures, like a chief minister of the treasury; Your merits are free and unhindered, like a lion king; You are unshakeable, like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology); Your heart is not disturbed by waves, like the water of the great ocean; Regarding sin and non-sin, your heart is like the earth; You remove all afflictions, like pure water; You burn away all fetters (klesha, the root of afflictions), like a fierce flame; You have no obstacles, like a great wind; You reveal the true Dharma, like the Four Heavenly Kings (caturmahārājakāyika, guardian deities in Buddhism); The rain of Dharma you pour down is like the great dragon king; You fulfill all beings, like timely rain; You defeat all heretics, like a great debater; Your meritorious and wonderful voice is like the sumanā flower (sumanā, a fragrant flower).'
； 說法妙音， 猶如梵天； 除諸苦惱， 如大醫王； 等心一切， 如母愛子； 攝取眾生， 猶如慈父； 身不可壞， 如金剛山； 能斷愛枝， 猶如利刀； 廣度生死， 猶如船師； 以智濟人， 猶如舟船； 光明清涼， 如月盛滿； 開眾生華， 如日初出； 能與眾生， 沙門四果； 猶如秋樹， 生諸果實； 仙聖圍繞， 猶如鳳凰； 其意深廣， 猶如大海； 等心眾生， 猶如草木； 知諸法相， 如觀空拳； 等心行世， 平如水相。 成就妙相， 善於大悲， 能與無量， 眾生授記。 我今調伏， 無量眾生， 惟愿如來， 與我授記， 于未來世， 成就勝道。 微妙智慧， 大仙世尊， 愿以妙音， 真實說之。 我于惡世， 要修諸忍， 與諸結使， 煩惱賊鬥， 拔出無量， 一切眾生， 安止住于， 寂滅道中。』
「善男子！寶海梵志說此偈贊佛已，是時一切大眾皆讚歎言：『善哉！善哉！大丈夫！善能讚歎如來法王。』
「爾時，梵志復白佛言：『世尊！我已教化無量億眾，發阿耨多羅三藐三菩提心，是諸眾生已各愿取凈妙世界，離不凈土，以清凈心種諸善根，善攝眾生而調伏之。火鬘摩納等一千四人，
【現代漢語翻譯】 現代漢語譯本 說法之音美妙，如同梵天（Brahma，印度教的創造之神）； 能消除一切苦惱，如同偉大的醫王； 對待一切眾生平等，如同母親愛護子女； 攝受引導眾生，如同慈愛的父親； 身體堅不可摧，如同金剛山； 能斬斷愛慾的枝蔓，如同鋒利的刀； 廣度眾生脫離生死輪迴，如同船師； 用智慧救濟世人，如同舟船； 光明清凈涼爽，如同滿月； 開啟眾生的智慧之花，如同初升的太陽； 能給予眾生沙門四果（Sramana，佛教修行者所證得的四種果位）， 如同秋天的樹木，結出各種果實； 被仙人和聖人圍繞，如同鳳凰； 其意境深遠廣闊，如同大海； 對待眾生平等，如同對待草木； 了知諸法實相，如同觀看空拳； 以平等心對待世間，如同平靜的水面。 成就微妙的相好，善於大慈大悲， 能為無量眾生授記（Vyakarana，預言未來成佛）。 我今調伏了無量眾生， 唯愿如來，為我授記， 在未來世，成就無上之道。 擁有微妙智慧，偉大的仙人世尊， 愿以美妙的聲音，真實地宣說。 我于這惡世，要修持各種忍辱， 與各種煩惱結使（Klesha，煩惱的束縛）的賊寇戰鬥， 拔出無量的一切眾生， 安頓他們住在寂滅之道中。
『善男子！寶海梵志（Brahmin，古印度祭司階層）說完這贊佛偈后，當時一切大眾都讚歎說：『善哉！善哉！大丈夫！善於讚歎如來法王。』
『這時，梵志又對佛說：『世尊！我已經教化了無量億眾，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的智慧），這些眾生已經各自發愿要往生清凈美好的世界，遠離不清凈的國土，以清凈的心種植各種善根，善於攝受眾生並調伏他們。火鬘摩納（Manava，青年婆羅門）等一千四人，
【English Translation】 English version The sound of his teaching is wonderful, like Brahma (the Hindu god of creation); He removes all suffering, like a great physician king; He treats all beings equally, like a mother loves her child; He gathers and guides beings, like a compassionate father; His body is indestructible, like a diamond mountain; He can cut off the branches of desire, like a sharp knife; He widely ferries beings across the cycle of birth and death, like a boatman; He saves people with wisdom, like a boat; His light is pure and cool, like a full moon; He opens the flowers of beings' wisdom, like the rising sun; He can give beings the four fruits of a Sramana (Buddhist practitioner who has attained enlightenment), Like an autumn tree, bearing various fruits; He is surrounded by immortals and sages, like a phoenix; His intention is deep and vast, like the ocean; He treats all beings equally, like plants and trees; He knows the true nature of all dharmas, like seeing an empty fist; He treats the world with equanimity, like a calm surface of water. He has perfected wonderful marks, and is skilled in great compassion, He can give predictions (Vyakarana, prophecy of future Buddhahood) to countless beings. I have now tamed countless beings, I only wish that the Tathagata (Buddha) would give me a prediction, That in the future, I may achieve the supreme path. With subtle wisdom, great sage, World Honored One, May you speak the truth with your wonderful voice. In this evil world, I must cultivate all forms of patience, And fight against the thieves of all afflictions (Klesha, mental defilements), To pull out countless beings, And settle them in the path of Nirvana (extinction of suffering).'
'Good man! After the Brahmin (Brahmin, a member of the priestly class in ancient India) Treasure Ocean spoke this verse praising the Buddha, all the assembly at that time praised him, saying: 'Excellent! Excellent! Great man! You are skilled in praising the Tathagata, the King of Dharma.'
'At that time, the Brahmin again said to the Buddha: 'World Honored One! I have already taught countless billions of beings, and they have generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of Buddhahood). These beings have each vowed to be reborn in pure and wonderful worlds, far from impure lands, and with pure minds, they have planted various roots of goodness, and are skilled in gathering and taming beings. Fire Garland Manava (Manava, a young Brahmin) and one thousand and four others,
皆悉讀誦毗陀外典，如來已為是諸人等，授其記莂，于賢劫中當成為佛。有諸眾生多行貪淫、瞋癡、憍慢，悉當調伏於三乘中。是一千四佛所放舍者，所謂眾生厚重煩惱，五濁惡世能作五逆，毀壞正法，誹謗聖人，行於邪見，離聖七財，不孝父母，于諸沙門、婆羅門所，心無恭敬，作不應作，應作不作，不行福事，不畏後世，於三福處，無心欲行，不求天上人中果報，勤行十惡，趣三不善，離善知識，不知親近真實智慧，入於三有生死獄中，隨四流流沒在灰河，為癡所盲，離諸善業，專行惡業。如是眾生，諸佛世界所不容受，是故擯來集此世界，以離善業，行不善業行，于邪道重惡之罪積如大山。爾時，娑婆世界賢劫中，人壽命千歲，是一千四佛大悲不成，不取如是弊惡之世，令諸眾生流轉生死，猶如機關無有救護、無所依止、無舍無燈，受諸苦惱而反舍放，各各愿取凈妙世界。凈土眾生已自善調，其心清凈已種善根，勤行精進，已得供養無量諸佛而更攝取。世尊！是諸人等，為實爾不？』
「爾時，世尊即告梵志：『實如所言。善男子！是諸人等，如其所喜，各取種種嚴凈世界，我隨其心已與授記。』
「爾時，梵志復白佛言：『世尊！我今心動如緊花樹葉，心大憂愁，身皆燋悴，此諸菩薩雖生大悲，不能取此
【現代漢語翻譯】 現代漢語譯本：他們都誦讀《吠陀》等外道經典，如來已經為這些人授記，他們將在賢劫中成佛。還有一些眾生，他們貪淫、嗔恚、愚癡、驕慢，都將在三乘中被調伏。這一千零四位佛所捨棄的，是那些煩惱深重的眾生，他們身處五濁惡世，能造作五逆重罪，毀壞正法，誹謗聖人，奉行邪見，遠離聖者的七種財富，不孝順父母，對於沙門、婆羅門等修行人，心中沒有恭敬，做不應該做的事，應該做的事不做，不行善事，不畏懼來世，對於三福業處，沒有意願去修行，不求天上人間的果報，勤於行十惡業，趨向三惡道，遠離善知識，不知道親近真實的智慧，進入三有（欲有、色有、無色有）的生死牢獄中，隨著四種瀑流（欲流、有流、見流、無明流）沉沒在灰河中，被愚癡所矇蔽，遠離一切善業，專門行惡業。這樣的眾生，諸佛世界所不能容納，所以被擯棄來到這個世界，因為他們遠離善業，行不善業，在邪道上所積累的罪惡像大山一樣。那時，娑婆世界賢劫中，人的壽命是千歲，這一千零四位佛因為大悲心沒有成就，不接受這樣污穢惡劣的世界，讓這些眾生在生死中流轉，就像機關一樣沒有救護、沒有依靠、沒有捨棄、沒有光明，遭受各種苦惱反而被捨棄，他們各自發愿要取清凈美好的世界。凈土的眾生已經自我調伏，他們的心清凈，已經種下善根，勤奮精進，已經供養過無量諸佛，所以更被攝取。世尊！這些情況，是真的嗎？' 這時，世尊告訴梵志：『確實如你所說。善男子！這些人，如他們所愿，各自選取各種莊嚴清凈的世界，我隨順他們的心意已經為他們授記。』 這時，梵志又對佛說：『世尊！我現在心動搖得像緊繃的花樹葉，心中非常憂愁，身體都憔悴了，這些菩薩雖然生起大悲心，卻不能接受這個世界，'
【English Translation】 English version: They all recited the outer scriptures of the Vedas, and the Tathagata has already given predictions to these people that they will become Buddhas in this Bhadrakalpa. There are also beings who are greatly greedy, lustful, angry, foolish, and arrogant, and they will all be subdued within the Three Vehicles. Those who are abandoned by these one thousand and four Buddhas are beings with heavy afflictions, who in this evil world of the five turbidities can commit the five rebellious acts, destroy the true Dharma, slander the sages, practice wrong views, are far from the seven noble riches, are not filial to their parents, have no respect in their hearts for the Shramanas and Brahmins, do what should not be done, do not do what should be done, do not perform meritorious deeds, do not fear the next life, have no desire to practice the three meritorious deeds, do not seek the rewards of heaven or the human realm, diligently practice the ten evil deeds, go towards the three evil paths, are far from good teachers, do not know to draw near to true wisdom, enter the prison of birth and death in the three realms of existence, flow with the four currents (of desire, existence, views, and ignorance), sink in the river of ashes, are blinded by ignorance, are far from all good deeds, and exclusively practice evil deeds. Such beings are not tolerated in the Buddha worlds, therefore they are expelled and gathered in this world, because they are far from good deeds, practice evil deeds, and the accumulation of their heavy sins on the wrong path is like a great mountain. At that time, in the Bhadrakalpa of the Saha world, the lifespan of humans is a thousand years, and these one thousand and four Buddhas, because their great compassion was not accomplished, did not accept such a filthy and evil world, letting these beings transmigrate in birth and death, like a machine without protection, without reliance, without abandonment, without light, suffering all kinds of afflictions and instead being abandoned, each of them vowed to take a pure and wonderful world. The beings of the Pure Land have already self-subdued, their minds are pure, they have already planted good roots, diligently practice diligence, have already made offerings to countless Buddhas, and are therefore further taken in. World Honored One! Is this the truth?' At that time, the World Honored One then told the Brahmin: 'It is indeed as you have said. Good man! These people, according to their wishes, each chose various adorned and pure worlds, and I, in accordance with their minds, have already given them predictions.' At that time, the Brahmin again said to the Buddha: 'World Honored One! My heart is now shaking like the leaves of a tightly strung flower tree, my heart is greatly worried, and my body is all withered. Although these Bodhisattvas have given rise to great compassion, they cannot accept this world,'
五濁惡世，今彼諸眾生，墮癡黑闇。世尊！乃至來世，過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分，賢劫中人壽千歲，我當爾時行菩薩道，久在生死忍受諸苦，以諸菩薩三昧力故，要當不捨如是眾生。世尊！我今自行六波羅蜜調伏眾生，如佛言曰：「以財物施，名檀波羅蜜。」世尊！我行檀波羅蜜時，若有眾生世世從我乞求所須，向其所求，要當給足，飲食、醫藥、衣服、臥具、舍宅聚落、華香、瓔珞、涂身之香，供給病者醫藥、侍使、幢幡、寶蓋、錢財、谷帛、象馬、車乘、金銀、錢貨、真珠、琉璃、頗梨、珂貝、璧玉、珊瑚、真寶、偽寶、天冠、拂飾，如是等物，我于眾生乃至貧窮，生大悲心悉以施與，雖作是施，不求天上人中果報，但為調伏攝眾生故，以是因緣，舍諸所有。若有眾生，乞求過量，所謂奴婢、聚落、城邑、妻子、男女、手腳、鼻舌、頭目、皮血、骨肉、身命，乞求如是過量之物。爾時，我當生大悲心，以此諸物，持用佈施，不求果報，但為調伏攝眾生故。世尊！我行檀波羅蜜時，過去菩薩行檀波羅蜜者所不能及，未來菩薩當發阿耨多羅三藐三菩提心，行檀波羅蜜者亦不能及。世尊！我于來世為行菩薩道故，于百千億劫當行如是檀波羅蜜。世尊！未來之世若有欲行菩薩道者，我當爲是行
【現代漢語翻譯】 現代漢語譯本：在這五濁惡世（指充滿痛苦和煩惱的時代），現在的眾生都陷入愚癡和黑暗之中。世尊！乃至未來世，經過一個恒河沙數（形容極多的數量）般的阿僧祇劫（極長的時間單位），進入第二個恒河沙數般的阿僧祇劫的後半部分，在賢劫（佛教宇宙觀中的一個時期）中，人們的壽命為一千歲時，我那時將修行菩薩道，長久地在生死輪迴中忍受各種痛苦，憑藉菩薩的三昧（禪定）力量，一定要不捨棄這些眾生。世尊！我現在自行修持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）來調伏眾生，正如佛所說：『以財物佈施，稱為檀波羅蜜（佈施的完美）。』世尊！我修行檀波羅蜜時，如果有眾生世世代代向我乞求所需之物，對於他們所求，我一定要滿足，包括飲食、醫藥、衣服、臥具、房舍村落、鮮花香料、瓔珞（裝飾品）、涂身之香，供給病人的醫藥、侍者、幢幡（旗幟）、寶蓋、錢財、穀物絲綢、象馬、車乘、金銀、錢幣貨物、珍珠、琉璃、水晶、珂貝（貝殼）、璧玉、珊瑚、真寶、偽寶、天冠（天人的頭飾）、拂塵等物品，我對於貧窮的眾生，生起大悲心，全部都佈施給他們，雖然這樣做佈施，但不求天上或人間的果報，只是爲了調伏和攝受眾生，因為這個因緣，捨棄所有的一切。如果有眾生，乞求過分的東西，比如奴婢、村落、城邑、妻子、兒女、手腳、鼻子舌頭、頭目、面板血液、骨肉、身體生命，乞求這些過分的東西。那時，我應當生起大悲心，用這些東西來佈施，不求果報，只是爲了調伏和攝受眾生。世尊！我修行檀波羅蜜時，過去的菩薩修行檀波羅蜜所不能及，未來的菩薩將要發阿耨多羅三藐三菩提心（無上正等正覺之心），修行檀波羅蜜的也無法相比。世尊！我爲了在未來世修行菩薩道，將在百千億劫中修行這樣的檀波羅蜜。世尊！未來世如果有想要修行菩薩道的人，我將為他們修行 現代漢語譯本：檀波羅蜜。
【English Translation】 English version: In this evil world of the five turbidities (referring to an era filled with suffering and afflictions), the present sentient beings are all fallen into ignorance and darkness. World Honored One! Even into the future, after passing through as many asamkhya kalpas (immeasurably long periods of time) as the sands of one Ganges River, and entering the latter half of the second asamkhya kalpa as numerous as the sands of the Ganges River, when the lifespan of people in the Bhadrakalpa (a period in Buddhist cosmology) is one thousand years, I will then practice the Bodhisattva path, enduring various sufferings in the cycle of birth and death for a long time. By the power of the Bodhisattva's samadhi (meditative concentration), I will certainly not abandon these sentient beings. World Honored One! I am now practicing the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) to tame sentient beings, just as the Buddha said: 'Giving material possessions is called Dana Paramita (the perfection of giving).' World Honored One! When I practice Dana Paramita, if there are sentient beings who ask me for their needs in every lifetime, I will surely fulfill their requests, including food, medicine, clothing, bedding, houses and villages, flowers and fragrances, necklaces (ornaments), perfumes for the body, medicine for the sick, attendants, banners, canopies, money, grains and silks, elephants and horses, carriages, gold and silver, coins and goods, pearls, lapis lazuli, crystal, cowrie shells, jade, coral, real treasures, fake treasures, heavenly crowns (head ornaments of celestial beings), fly whisks, and other such items. I will generate great compassion for impoverished sentient beings and give all of these to them. Although I make these offerings, I do not seek rewards in heaven or among humans, but only to tame and gather sentient beings. Because of this cause, I give up everything. If there are sentient beings who ask for excessive things, such as slaves, villages, cities, wives, children, hands and feet, noses and tongues, heads and eyes, skin and blood, bones and flesh, and even their own lives, asking for such excessive things. At that time, I should generate great compassion and use these things to give as offerings, not seeking rewards, but only to tame and gather sentient beings. World Honored One! When I practice Dana Paramita, I will surpass the past Bodhisattvas who practiced Dana Paramita, and the future Bodhisattvas who will generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment) and practice Dana Paramita will also not be able to match me. World Honored One! In order to practice the Bodhisattva path in the future, I will practice such Dana Paramita for hundreds of thousands of millions of kalpas. World Honored One! If there are those who wish to practice the Bodhisattva path in the future, I will practice for them English version: Dana Paramita.
檀波羅蜜，令不斷絕。
「『我初入尸羅波羅蜜時，為阿耨多羅三藐三菩提故，持種種戒，修諸苦行，如檀中說，觀我無我故，五情不為五塵所傷。此羼提波羅蜜，我如是行羼提波羅蜜亦如上說，觀有為法，離諸過惡，見無為法，微妙寂滅。精勤修集，于無上道不生退轉。此毗梨耶波羅蜜，我亦如是行毗梨耶波羅蜜。若一切處修行空相得寂滅法，是名禪波羅蜜。若解諸法，本無生性，今則無滅，是名般若波羅蜜。我于無量百千億阿僧祇劫，堅固、精勤、修集般若波羅蜜。何以故？或有菩薩於過去世，不為阿耨多羅三藐三菩提行菩薩道，堅固、精勤、修集般若波羅蜜，未來之世或有菩薩，未為阿耨多羅三藐三菩提行菩薩道，堅固、精勤、修集般若波羅蜜，是故我今當於來世發阿耨多羅三藐三菩提心，修菩薩道，令諸善法無有斷絕。
「『世尊！我初發心已，為未來諸菩薩等，開示大悲，乃至涅槃。有得聞我大悲名者，心生驚怪，嘆未曾有。是故我于佈施，不自稱讚、不依持戒、不念忍辱、不猗精進、不味諸禪，所有智慧不著三世，雖行如是六波羅蜜，不求果報。有諸眾生離聖七財，諸佛世界之所擯棄，作五逆罪，毀壞正法，誹謗賢聖，行於邪見，重惡之罪，猶如大山，常為邪道之所覆蔽；是故我今為是眾生專心莊嚴
【現代漢語翻譯】 現代漢語譯本 佈施波羅蜜（檀波羅蜜，Dāna pāramitā），使其不間斷。 『我最初進入持戒波羅蜜（尸羅波羅蜜，Śīla pāramitā）時，爲了證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），持守各種戒律，修行各種苦行，如同在佈施中所說的那樣，觀察到無我，所以五根（五情）不會被五塵所傷害。這是忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā），我這樣修行忍辱波羅蜜也如上面所說，觀察有為法，遠離各種過失和罪惡，見到無為法，微妙寂靜。精勤地修習，對於無上道不會產生退轉。這是精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā），我也是這樣修行精進波羅蜜。如果在一切處修行空相，獲得寂滅之法，這稱為禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā）。如果理解諸法，本來沒有生性，現在也就沒有滅性，這稱為般若波羅蜜（Prajñā pāramitā）。我在無量百千億阿僧祇劫（asaṃkhya kalpa，無數大劫）中，堅定、精勤地修習般若波羅蜜。為什麼呢？因為有的菩薩在過去世，不爲了阿耨多羅三藐三菩提而行菩薩道，堅定、精勤地修習般若波羅蜜；未來世也可能有菩薩，不爲了阿耨多羅三藐三菩提而行菩薩道，堅定、精勤地修習般若波羅蜜。因此，我現在應當在未來世發阿耨多羅三藐三菩提心，修菩薩道，使各種善法不會斷絕。 『世尊！我最初發心之後，爲了未來的諸菩薩等，開示大悲，乃至涅槃。有聽到我的大悲名號的人，心中感到驚奇，讚歎從未有過。因此，我在佈施時，不自我稱讚，不依賴持戒，不執著忍辱，不依賴精進，不貪戀各種禪定，所有的智慧不執著於三世，雖然修行這六波羅蜜，但不求果報。有些眾生遠離聖七財（七聖財，sapta dhana），被諸佛世界所擯棄，造作五逆罪，毀壞正法，誹謗賢聖，行於邪見，深重的罪惡，猶如大山，常常被邪道所覆蓋；因此，我現在爲了這些眾生專心莊嚴。
【English Translation】 English version The perfection of giving (Dāna pāramitā), so that it is not interrupted. 'When I first entered the perfection of morality (Śīla pāramitā), for the sake of attaining Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), I upheld various precepts, practiced various austerities, as described in the context of giving, observing the absence of self, so that the five senses (five faculties) are not harmed by the five objects of sense. This is the perfection of patience (Kṣānti pāramitā). I practice the perfection of patience in this way, as described above, observing conditioned phenomena, being free from various faults and evils, seeing unconditioned phenomena, subtle and tranquil. Diligently cultivating, I do not regress from the supreme path. This is the perfection of vigor (Vīrya pāramitā). I also practice the perfection of vigor in this way. If one cultivates the aspect of emptiness in all places and attains the Dharma of tranquility, this is called the perfection of meditation (Dhyāna pāramitā). If one understands that all dharmas originally have no arising nature, and therefore have no ceasing nature, this is called the perfection of wisdom (Prajñā pāramitā). I have steadfastly and diligently cultivated the perfection of wisdom for countless hundreds of thousands of millions of asaṃkhya kalpas (incalculable eons). Why? Because some Bodhisattvas in the past did not practice the Bodhisattva path for the sake of Anuttarā-samyak-saṃbodhi, but steadfastly and diligently cultivated the perfection of wisdom. In the future, there may be Bodhisattvas who do not practice the Bodhisattva path for the sake of Anuttarā-samyak-saṃbodhi, but steadfastly and diligently cultivate the perfection of wisdom. Therefore, I should now generate the mind of Anuttarā-samyak-saṃbodhi in the future, practice the Bodhisattva path, and ensure that all good dharmas are not interrupted.' 'World Honored One! After I first generated the aspiration, for the sake of future Bodhisattvas, I revealed great compassion, even unto Nirvana. Those who hear my name of great compassion are astonished and praise it as unprecedented. Therefore, in giving, I do not praise myself, do not rely on morality, do not cling to patience, do not depend on vigor, do not crave various meditations, and all my wisdom does not cling to the three times. Although I practice these six perfections, I do not seek rewards. There are beings who are separated from the seven noble treasures (sapta dhana), rejected by the Buddha worlds, commit the five heinous crimes, destroy the true Dharma, slander the virtuous and sages, practice wrong views, and whose heavy sins are like great mountains, constantly covered by evil paths. Therefore, I now wholeheartedly adorn for these beings.'
，精勤修集六波羅蜜。我為一一眾生種善根故，於十劫中，入阿鼻地獄受無量苦，畜生、餓鬼，及貧窮、鬼神、卑賤人中，亦復如是。若有眾生，空無善根，失念燋心，我悉攝取而調伏之，令種善根，乃至賢劫，于其中間，終不願在天上人中受諸快樂，惟除一生處兜術天待時成佛。
「『世尊！我應如是久處生死，如一佛世界微塵等劫，以諸所須供養諸佛，為一眾生種善根故，以一佛世界微塵數等諸供養具，供養十方無量無邊一一諸佛，亦於十方無量無邊一一佛所，得如一佛世界微塵數等諸善功德，於一一佛前，復得教化如一佛世界微塵數等眾生，令住無上菩提之道，緣覺、聲聞亦復如是，隨諸眾生所愿而教。若有世界佛未出世，愿作仙人，教諸眾生，令住十善，五神通中，遠離諸見。若有眾生事摩醯首羅天，我願化身如摩醯首羅，而教化之，令住善法。事八臂者，亦愿化為八臂天身，而教化之，令住善法。事日月梵天，亦愿化為日月梵身，而教化之，令住善法。有事金翅鳥，乃至事兔，愿化為兔身隨而教化，令住善法。若見飢餓眾生，我當以身血肉與之令其飽滿。若有眾生犯于諸罪，當以身命代其受罪為作救護。
「『世尊！未來世中有諸眾生，離諸善根，燒滅善心。我于爾時，為是眾生當勤精進行菩薩道，在
【現代漢語翻譯】 現代漢語譯本：精進勤勉地修習六波羅蜜（六種到達彼岸的方法）。爲了讓每一個眾生種下善根，我曾在十劫中，進入阿鼻地獄（最痛苦的地獄）承受無量的痛苦，在畜生、餓鬼，以及貧窮、鬼神、卑賤的地位中，也是如此。如果有眾生，空無善根，心神散亂，焦躁不安，我都會攝取他們並調伏他們，讓他們種下善根，乃至賢劫（我們所處的這個時期），在這期間，我都不願在天上人間享受各種快樂，只除了一生在兜率天（欲界天之一）等待時機成佛。 『世尊！我應當這樣長久地處於生死輪迴之中，如同一個佛世界微塵數那樣多的劫數，用各種所需之物供養諸佛，爲了讓一個眾生種下善根，用一個佛世界微塵數那樣多的供養品，供養十方無量無邊每一位佛，也在十方無量無邊每一位佛那裡，獲得如同一個佛世界微塵數那樣多的善功德，在每一位佛前，又教化如同一個佛世界微塵數那樣多的眾生，讓他們安住于無上菩提之道，對於緣覺（獨自覺悟者）、聲聞（聽聞佛法而覺悟者）也是如此，隨著眾生所愿而教導。如果有的世界沒有佛出世，我願化作仙人，教導眾生，讓他們安住於十善（不殺生、不偷盜等十種善行），五神通（天眼通等五種神通）之中，遠離各種邪見。如果有眾生侍奉摩醯首羅天（大自在天），我願化身如摩醯首羅，來教化他們，讓他們安住于善法。侍奉八臂天者，也愿化為八臂天身，來教化他們，讓他們安住于善法。侍奉日月梵天，也愿化為日月梵身，來教化他們，讓他們安住于善法。有侍奉金翅鳥，乃至侍奉兔子的，愿化為兔身隨之教化，讓他們安住于善法。如果見到飢餓的眾生，我應當用自己的血肉給他們，讓他們飽足。如果有眾生犯下各種罪行，我應當用自己的生命代替他們受罪，為他們做救護。 『世尊！未來世中，有許多眾生，遠離各種善根，燒燬善心。我那時，爲了這些眾生，應當勤奮精進地修行菩薩道，在
【English Translation】 English version: Diligently and assiduously cultivating the Six Paramitas (six perfections to reach the other shore). For the sake of planting good roots in each and every sentient being, I have entered the Avici Hell (the most painful hell) for ten kalpas, enduring immeasurable suffering. I have also done the same in the realms of animals, hungry ghosts, and in poverty, among spirits, and in lowly positions. If there are sentient beings who are devoid of good roots, with scattered minds and agitated hearts, I will gather them and subdue them, causing them to plant good roots. Even until the Bhadrakalpa (the current eon), I do not wish to enjoy any pleasures in the heavens or among humans, except for one lifetime in the Tushita Heaven (one of the heavens in the desire realm) awaiting the time to become a Buddha. 『World Honored One! I should remain in the cycle of birth and death for as long as the number of dust particles in a Buddha-world, using all necessities to make offerings to all Buddhas. For the sake of planting good roots in one sentient being, I would use offerings equal to the number of dust particles in a Buddha-world to make offerings to each and every one of the immeasurable Buddhas in the ten directions. Also, from each and every one of the immeasurable Buddhas in the ten directions, I would obtain good merits equal to the number of dust particles in a Buddha-world. In front of each Buddha, I would also teach and transform sentient beings equal to the number of dust particles in a Buddha-world, causing them to abide in the path of unsurpassed Bodhi. The same applies to Pratyekabuddhas (those who awaken by themselves) and Sravakas (those who awaken by hearing the Dharma), teaching according to the wishes of each sentient being. If there is a world where a Buddha has not appeared, I would wish to transform into a hermit, teaching sentient beings, causing them to abide in the Ten Good Deeds (not killing, not stealing, etc.) and the Five Supernormal Powers (such as the divine eye), and to be free from all wrong views. If there are sentient beings who serve Mahesvara (the Great Lord), I would wish to transform into Mahesvara to teach them, causing them to abide in good Dharma. For those who serve the eight-armed deity, I would also wish to transform into an eight-armed deity to teach them, causing them to abide in good Dharma. For those who serve the Sun, Moon, and Brahma, I would also wish to transform into the Sun, Moon, and Brahma to teach them, causing them to abide in good Dharma. For those who serve the Garuda, or even a rabbit, I would wish to transform into a rabbit to teach them, causing them to abide in good Dharma. If I see hungry sentient beings, I shall give them my own flesh and blood to satisfy them. If there are sentient beings who commit various sins, I shall use my own life to take their punishment and protect them. 『World Honored One! In the future, there will be many sentient beings who are far from good roots and who have burned away their good minds. At that time, for the sake of these sentient beings, I shall diligently and assiduously practice the Bodhisattva path, in
生死中受諸苦惱，乃至過一恒河沙等阿僧祇劫，入第二恒河沙等阿僧祇劫後分，初入賢劫，火鬘摩納成阿耨多羅三藐三菩提，字拘留孫如來時，我所教化離諸善業、行不善業、燒燋善心、離聖七財、作五逆罪、毀壞正法、誹謗聖人、行於邪見、重惡之罪，猶如大山，常為邪道之所覆蔽，無佛世界所棄捐者，令發阿耨多羅三藐三菩提心，行檀波羅蜜，乃至行般若波羅蜜，安止住于不退轉地，皆令成佛，在於十方如一佛土微塵數等諸佛世界轉正法輪，令諸眾生於阿耨多羅三藐三菩提，種諸善根，出離惡道，安止得住，功德智慧助菩提法者，愿我爾時悉得見之。
「『世尊！若有諸佛在在處處，遣諸眾生至於佛所，受阿耨多羅三藐三菩提記，令得陀羅尼三昧忍辱，即得次第上菩薩位，得於種種莊嚴世界，各各悉得隨意所求，取凈佛土，如是眾生悉是我之所勸化者。入賢劫中，拘留孫佛出世之時，如是等眾，亦於十方如微塵等諸佛世界，成阿耨多羅三藐三菩提，在在處處住世說法亦令我見。
「『世尊！拘留孫佛成佛之時，我至其所，以諸供具而供養之，種種咨問出家之法，持清凈戒，廣學多聞，專修三昧，勤行精進，說微妙法，唯除如來余無能勝。是時，或有鈍根眾生無諸善根，墮在邪見，行不正道，作五逆罪，毀壞正
【現代漢語翻譯】 現代漢語譯本 在生死輪迴中承受各種痛苦，乃至經歷超過一個恒河沙數（恒河沙：指恒河中的沙子，數量極多，常用來形容極大的數量）的阿僧祇劫（阿僧祇：佛教中表示極大數量的單位），進入第二個恒河沙數阿僧祇劫的後半部分，最初進入賢劫（賢劫：佛教中指現在這個時期，會有許多佛出世），當火鬘摩納（火鬘摩納：人名，未來佛）成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，即佛的智慧），號為拘留孫如來（拘留孫如來：過去七佛之一）時，我所教化的那些遠離善業、行不善業、燒燬善心、遠離聖七財（聖七財：指信、戒、慚、愧、聞、施、慧七種聖者之財）、造作五逆罪（五逆罪：指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極惡之罪）、毀壞正法、誹謗聖人、行於邪見、罪惡深重如大山，常被邪道所矇蔽，被無佛世界所拋棄的眾生，都能令他們發起阿耨多羅三藐三菩提心，修行檀波羅蜜（檀波羅蜜：佈施的修行），乃至修行般若波羅蜜（般若波羅蜜：智慧的修行），安住于不退轉地（不退轉地：菩薩修行達到一定程度，不會再退回凡夫的境界），都令他們成就佛果，在十方如一佛土微塵數（佛土微塵數：形容極多的數量）的諸佛世界中轉動正法輪（轉正法輪：指佛陀宣講佛法），令一切眾生在阿耨多羅三藐三菩提中，種下各種善根，脫離惡道，安穩地住于正道，那些在功德智慧上幫助菩提之法的人，愿我那時都能見到他們。 『世尊！如果有諸佛在各個地方，派遣眾生到佛的處所，接受阿耨多羅三藐三菩提的授記，令他們得到陀羅尼（陀羅尼：總持，能持一切善法，不失一切惡法）三昧（三昧：禪定）忍辱，即能次第上升菩薩的果位，得到各種莊嚴的世界，各自都能隨意所求，取得清凈的佛土，這樣的眾生都是我所勸化引導的。在賢劫中，拘留孫佛出世的時候，這些眾生，也在十方如微塵數（微塵數：形容極多的數量）的諸佛世界中，成就阿耨多羅三藐三菩提，在各個地方住世說法，也愿我能見到他們。 『世尊！拘留孫佛成佛的時候，我到他的處所，用各種供養之物來供養他，種種請教出家之法，持守清凈的戒律，廣泛學習，專心修習三昧，勤奮精進，宣說微妙的佛法，除了如來（如來：佛的十號之一）之外，沒有人能勝過我。那時，或許有根器遲鈍的眾生，沒有各種善根，墮入邪見，行不正之道，造作五逆罪，毀壞正法，
【English Translation】 English version In the cycle of birth and death, enduring all kinds of suffering, even passing through countless asamkhya kalpas (asamkhya: a very large number in Buddhism) exceeding one Ganges river of sand, entering the latter half of the second asamkhya kalpa of Ganges river of sand, initially entering the Bhadrakalpa (Bhadrakalpa: the present kalpa in Buddhism, during which many Buddhas will appear), when Fire-garland Manava (Fire-garland Manava: a person's name, a future Buddha) attains Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: supreme perfect enlightenment, the wisdom of a Buddha), and is named Krakucchanda Tathagata (Krakucchanda Tathagata: one of the past seven Buddhas), those whom I have taught, who have turned away from good deeds, engaged in evil deeds, burned their good hearts, abandoned the seven noble treasures (seven noble treasures: faith, precepts, shame, remorse, learning, generosity, and wisdom), committed the five heinous crimes (five heinous crimes: killing one's father, mother, an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), destroyed the true Dharma, slandered the saints, followed wrong views, whose sins are as heavy as mountains, constantly obscured by evil paths, and abandoned by worlds without Buddhas, may I enable them to generate the mind of Anuttara-samyak-sambodhi, practice Dana Paramita (Dana Paramita: the perfection of giving), and even practice Prajna Paramita (Prajna Paramita: the perfection of wisdom), abide in the stage of non-retrogression (non-retrogression: a stage in a Bodhisattva's practice where they will not regress to a lower state), and enable them all to attain Buddhahood, turning the wheel of the Dharma in the ten directions in Buddha worlds as numerous as the dust particles of a Buddha land (Buddha land dust particles: an expression for an extremely large number), enabling all sentient beings to plant various roots of goodness in Anuttara-samyak-sambodhi, escape from evil paths, and securely abide in the right path, and those who assist the Dharma of Bodhi with merit and wisdom, may I see them all at that time. 『World Honored One! If there are Buddhas in various places, sending sentient beings to the Buddha's place, receiving the prediction of Anuttara-samyak-sambodhi, enabling them to obtain Dharani (Dharani: a mnemonic device, holding all good dharmas and not losing any evil dharmas) Samadhi (Samadhi: meditative concentration) and forbearance, they will then ascend to the Bodhisattva stage in order, obtain various adorned worlds, and each will be able to obtain whatever they desire, taking pure Buddha lands, such sentient beings are all those whom I have persuaded and guided. In the Bhadrakalpa, when Krakucchanda Buddha appears in the world, these beings will also attain Anuttara-samyak-sambodhi in the ten directions in Buddha worlds as numerous as dust particles (dust particles: an expression for an extremely large number), and abide in the world teaching the Dharma in various places, may I also see them.』 『World Honored One! When Krakucchanda Buddha attains Buddhahood, I will go to his place, offer him various offerings, inquire about the Dharma of renunciation, uphold pure precepts, learn extensively, concentrate on practicing Samadhi, diligently practice, and expound the subtle Dharma, and no one except the Tathagata (Tathagata: one of the ten titles of a Buddha) can surpass me. At that time, there may be sentient beings with dull faculties, lacking various roots of goodness, falling into wrong views, following wrong paths, committing the five heinous crimes, destroying the true Dharma,
法，誹謗聖賢，重惡之罪猶如大山，我時當爲如是眾生，說于正法攝取調伏；佛日沒已，我于其後，自然當作無量佛事。伽那迦牟尼、迦葉佛等住世說法，乃至自然作于佛事，亦復如是。乃至人壽千歲，我于爾時勸諸眾生，於三福處，過千歲已，上生天上，為諸天人講說正法，令得調伏。乃至人壽百二十歲，爾時眾生愚癡自在，自恃端正種姓豪族，有諸放逸、慳吝、嫉妒，墮在黑闇五濁惡世，厚重貪慾、瞋恚、愚癡、憍慢、慳吝、嫉妒、非法行欲、非法求財、行邪倒見、離聖七財、不孝父母，于諸沙門婆羅門所不生恭敬，應作不作，作不應作，不行福事不畏後世，不勤修集於三福處，不樂三乘，於三善根不能修行，專為三惡，不修十善，勤行十惡，其心常為四倒所覆，安止住於四破戒中，令四魔王常得自在，㵱在四流五蓋蓋心。當來世中如是眾生，六根放逸，行八邪法，入大罪山，起諸結縛，不求天上人中果報，邪倒諸見，趣于邪道，行於五逆，毀壞正法，誹謗聖人，離諸善根，貧窮下賤，無所畏忌，不識恩義，失於正念，輕蔑善法，無有智慧，不能學問，破戒諛諂，以嫉妒心於所得物不與他分，互相輕慢無有恭敬，懶惰懈怠諸根缺漏，身體羸劣乏于衣服，親近惡友處胎失念，以受種種苦惱故惡色燋悴，其眼互視無慚
無愧，互相怖畏於一食頃，身口意業所作諸惡無量無邊，以能為惡故得稱歎。爾時，眾生專共修集斷常二見，堅著五陰危脆之身，於五欲中深生貪著，常起忿恚、怨賊之心，欲害眾生，心常瞋惱穢濁粗樸，未得調伏慳吝貪著，不捨非法無有決定，互相畏怖起于諍競，以穢濁心共相殺害，遠離善法，起無善心作諸惡業，于善不善不信果報，于諸善法起違背心，于滅善法生歡喜心，于不善法起專作心，于寂滅涅槃起不救心，于持戒沙門、婆羅門所生不敬心，于諸縛結起悕求心，于老病死起深信心，于諸煩惱起受持心，於五蓋法起攝取心，于正法幢起遠離心，于諸見幢起豎立心，常起相違輕毀之心，共起斗諍相食啖心，各各相違共相侵陵，攝取怨恨惱亂之心，于諸欲惡起無厭心，於他財物起嫉妒心，于受恩中起不報心，于諸眾生起賊盜心，於他婦女起侵惱心。是時眾生，一切心中無有善愿，是故常聞地獄聲、畜生聲、餓鬼聲、疾病聲、老死聲、惱害聲、八難聲、閉系聲、杻械枷鎖縛束聲、奪他財物侵惱聲、瞋恚輕毀呵責聲、破壞眾人和合聲、他方國賊兵甲聲、飢餓聲、谷貴偷盜聲、邪淫妄語狂癡聲、兩舌惡言綺語聲、慳貪嫉妒攝取聲、若我我所斗諍聲、憎愛適意不適意聲、恩愛別離憂悲聲、怨憎集聚苦惱聲、各各相畏僮僕聲
、處胎臭穢不凈聲、寒熱飢渴疲極聲、耕犁種殖匆務聲、種種工巧疲厭聲、疾病患苦羸損聲，是時眾生各各常聞如是等聲。如是眾生斷諸善根，離善知識常懷瞋恚，皆悉充滿娑婆世界，悉是他方諸佛世界之所擯棄，以重業故。于賢劫中壽百二十歲，如是眾生業因緣故，于娑婆世界受其卑陋，成就一切諸善根者之所遠離。娑婆世界其地多有咸苦、鹽滷、土沙、礫石、山陵、堆阜、溪谷、溝壑、蚊虻、毒蛇，諸惡鳥獸充滿其中，粗澀惡風非時而起，當於非時惡雹雨水，其雨水味毒酢咸苦，以是雨故，生諸藥草、樹木、莖節、枝葉、華果、百穀諸味皆悉雜毒，如是非時粗澀惡濁雜毒之物，眾生食已增益瞋恚，顏色燋悴無有潤澤，于諸眾生心無慈愍，誹謗聖人，各各無有恭敬之心，常懷恐怖，共相殘害，生惱亂心，啖肉飲血，剝皮而衣，執持刀杖，勤作殺害，自恃豪族，色相端正，讀誦外典，便習鞍馬，善用刀槊，弓箭射御，于自眷屬生嫉妒心，若諸眾生修習邪法受種種苦。
「『世尊！愿我爾時從兜術天下生最勝轉輪王家，若自在王家，處在第一大夫人胎，為諸眾生調伏其心，修善根故。尋入胎時，放大光明，其光微妙遍照娑婆世界，從金剛際上至阿迦尼吒天，令彼所有諸眾生等，若在地獄、若在畜生、若在餓鬼、若在天
【現代漢語翻譯】 現代漢語譯本：胎兒在母胎中發出污穢不凈的聲音，寒冷、飢餓、乾渴、疲憊至極的聲音，耕地、播種、忙碌的聲音，各種工匠勞作疲憊厭煩的聲音，疾病痛苦、身體虛弱的聲音，那時眾生各自常常聽到這些聲音。這樣的眾生斷絕了所有善根，遠離善知識，心中常常懷有嗔恨，都充滿了娑婆世界（Saha world，指我們所居住的這個世界），都被其他諸佛世界所拋棄，因為他們有深重的業力。在賢劫（Bhadrakalpa，佛教宇宙觀中的一個時間單位）中，他們的壽命只有一百二十歲。這樣的眾生因為業力的緣故，在娑婆世界遭受卑賤的命運，被所有成就善根的人所遠離。娑婆世界的大地上多有咸苦、鹽堿、沙土、礫石、山丘、土堆、溪谷、溝壑，蚊子、毒蟲、各種惡鳥猛獸充斥其中，粗糙惡劣的風不時颳起，不時降下惡劣的冰雹雨水，雨水的味道有毒、酸、咸、苦。因為這些雨水，生長出來的藥草、樹木、莖節、枝葉、花果、百穀等各種味道都帶有毒性。眾生吃了這些不時出現的粗糙、惡劣、污濁、帶有毒性的東西后，會增加嗔恨心，臉色憔悴沒有光澤，對其他眾生沒有慈悲憐憫之心，誹謗聖人，各自沒有恭敬之心，常常懷有恐懼，互相殘害，產生惱亂之心，吃肉飲血，剝皮為衣，手持刀杖，勤于殺戮。他們自恃是豪門貴族，相貌端正，讀誦外道典籍，便學習騎馬，善用刀槍，弓箭射擊，對自己的眷屬產生嫉妒之心。如果眾生修習邪法，就會遭受各種痛苦。 『世尊！愿我那時從兜率天（Tusita Heaven，佛教欲界六天之一）下生到最尊貴的轉輪王（Chakravartin，統治世界的理想君主）家，或者自在王家，處在第一大夫人的胎中，爲了調伏眾生的心，修習善根。當入胎時，放出大光明，這光明微妙，遍照娑婆世界，從金剛際（Vajrasana，指最堅固的地面）上至阿迦尼吒天（Akanistha Heaven，色界頂層天），讓那裡所有的眾生，無論在地獄、畜生、餓鬼、還是天道，
【English Translation】 English version: The sounds of a fetus in the womb, unclean and impure; sounds of cold, hunger, thirst, and extreme fatigue; sounds of plowing, sowing, and busy work; sounds of various craftsmen laboring with weariness; sounds of sickness, suffering, and weakness. At that time, beings each constantly hear such sounds. Such beings sever all roots of goodness, distance themselves from wise teachers, and constantly harbor anger. They are all filled throughout the Saha world (the world we inhabit), and are rejected by other Buddha worlds due to their heavy karma. In the Bhadrakalpa (a cosmic time unit in Buddhism), their lifespan is only one hundred and twenty years. Due to their karmic causes, such beings in the Saha world suffer a lowly existence, and are shunned by all who have achieved roots of goodness. The land of the Saha world is full of salty and bitter soil, saline, sand, gravel, hills, mounds, streams, ravines, mosquitoes, venomous snakes, and various evil birds and beasts. Coarse and harsh winds arise out of season, and untimely hail and rain fall. The taste of the rainwater is poisonous, sour, salty, and bitter. Because of this rain, the herbs, trees, stems, branches, leaves, flowers, fruits, and all kinds of grains are all mixed with poison. After eating these untimely, coarse, harsh, turbid, and poisonous things, beings increase their anger, their complexions become withered and without luster, they have no compassion for other beings, they slander the sages, they each lack respect, they constantly harbor fear, they harm each other, they generate disturbing thoughts, they eat meat and drink blood, they peel off skin for clothing, they wield knives and staffs, and they diligently engage in killing. They rely on their noble lineage, their handsome appearance, they read external scriptures, they learn to ride horses, they are skilled in using swords and spears, archery, and horsemanship, and they generate jealousy towards their own family members. If beings practice evil teachings, they will suffer various kinds of pain. 『World Honored One! May I at that time descend from the Tusita Heaven (one of the six heavens of the desire realm) into the family of the most noble Chakravartin (an ideal world-ruling monarch), or into the family of a sovereign king, and be in the womb of the first great queen, in order to subdue the minds of beings and cultivate roots of goodness. When I enter the womb, may I emit great light, which is subtle and pervades the Saha world, from the Vajrasana (the most solid ground) up to the Akanistha Heaven (the highest heaven of the form realm), so that all beings there, whether in hell, as animals, as hungry ghosts, or in the heavens,
上、若在人中、若有色、若無色、若有想、若無想、若非有想、若非無想，悉愿見我微妙光明，若光觸身亦愿得知。以見知光故，悉得分別生死過患，勤求無上寂滅涅槃，乃至一念斷諸煩惱，是名令諸眾生初種涅槃之根栽也。愿我處胎於十月中，得選擇一切法、入一切法門，所謂無生空三昧門，于未來世無量劫中說此三昧，善決定心不可得盡。若我出胎成阿耨多羅三藐三菩提已，彼諸眾生，我當拔出令離生死，如是等眾悉令見我。雖處母胎滿足十月，然其實是住珍寶三昧，結加趺坐，正受思惟。十月滿已從右脅出，以一切功德成就三昧力故，令娑婆世界，從金剛際上至阿迦尼吒天六種震動，其中眾生或處地獄、畜生、餓鬼、天上人中，悉得惺悟。爾時，復有以微妙光明，遍照娑婆世界，亦得惺悟無量眾生。若有眾生未種善根，我當安止令種善根，于涅槃中種善根已，令諸眾生生三昧芽。我出右脅足蹈地時，復愿娑婆世界從金剛際上至阿迦尼吒天，六種震動，所有眾生依水、依地、依于虛空，胎生、卵生、濕生、化生，在五道者，悉得惺悟。若有眾生未得三昧，愿皆得之，得三昧已，安止令住三乘法中不退轉地。我既生已，于娑婆世界所有諸天梵王魔天、忉利諸天及日月天、四天王、諸大龍王、乾闥婆、阿修羅、迦樓羅
、緊那羅、摩睺羅伽、化生神仙、夜叉、羅剎，悉令盡來共供養我。令我生已，尋行七步，行七步已，以選擇功德三昧力故，說于正法，令諸大眾心生歡喜，住於三乘。於此眾中，若有眾生學聲聞者，愿盡此生便得調伏，若有習學緣覺乘者，一切皆得日華忍辱，有學大乘者，皆得執持金剛愛護大海三昧，以三昧力故，超過三住。我于爾時悕求洗浴，愿有最勝大龍王來洗浴我身，眾生見者即住三乘，所得功德如上所說。我為童子乘羊車時，所可示現種種伎術，為悟一切諸眾生故。處在宮殿、妻子、綵女五欲之中，共相娛樂，見其過患，夜半出城，除諸瓔珞嚴身之具，為欲破壞尼揵子等諸外道師。恭敬衣服故，我著袈裟至菩提樹下，眾生見我處於菩提樹下，皆悉發願，欲令我速以一切功德成就三昧力說三乘法。聞是法已，於三乘中，生深重欲勤行精進。若有已發聲聞乘者，令脫煩惱，要一生在當於我所而得調伏；若有已發緣覺乘者，皆悉令得日華忍辱；若有已發大乘之者，皆得執持金剛愛護大海三昧，以三昧力故，超過四地。我自受草于菩提樹下，敷金剛座處，結加趺坐，身心正直，繫念在於阿頗三昧，以三昧力故，令入出息，停住寂靜，於此定中，一日一夜，日食半麻半米，以其餘半，持施他人。我如是久遠修集苦行，
娑婆世界上至阿迦尼吒，聞我名者，皆到我所，供養於我。我如是苦行，如是等眾悉當爲我而作證明。若有眾生於聲聞乘種善根者，世尊！愿令是等於諸煩惱心得寂靜，若餘一生要至我所，我當調伏；緣覺、大乘，亦復如是。若有諸龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、餓鬼、毗舍遮、五通神仙，來至我所，供養於我。我如是苦行，是等眾生皆為證明；若有已學聲聞、緣覺及大乘者，亦復如是。若有四天下眾生，修于外道，粗食苦行，有諸非人往至其所說如是言：「卿等！不能悉行諸苦，亦復不得大果報也，非是希有。如我地分有一生菩薩行於苦行，復入如是微妙禪定身口意業，皆悉寂靜，滅出入息，一日一夜，日食半麻半米，如是苦行大得果報，得大利益多所開化，是苦行人不久當成阿耨多羅三藐三菩提。卿若不信我所言者，自可往至其所觀其所作。」
「『世尊！愿是諸人舍其所修，悉來我所觀我苦行；或有眾生已學聲聞乃至大乘，亦復如是。若有諸王、大臣、人民，在家出家，一切見我行是苦行，來至我所供養於我；或有已學聲聞、緣覺、大乘，亦復如是。若有女人見我苦行，來至我所供養於我，是諸女人所受身份，即是後身；若有已學聲聞、緣覺、大乘，亦復如是。若有諸禽獸見我苦行
【現代漢語翻譯】 現代漢語譯本： 在娑婆世界，上至阿迦尼吒（色界頂層天），凡是聽到我名字的眾生，都會來到我這裡，供養我。我這樣苦行，這些眾生都將為我作證。如果有些眾生在聲聞乘（小乘）中種下善根，世尊！愿他們能在各種煩惱中獲得內心的平靜。如果他們還需要一生才能來到我這裡，我將調伏他們；緣覺乘（中乘）、大乘（大乘）的眾生也是如此。如果有龍、鬼神、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、餓鬼、毗舍遮（食人鬼）、五通神仙來到我這裡，供養我。我這樣苦行，這些眾生都為我作證；如果他們已經學習了聲聞乘、緣覺乘和大乘，也是如此。如果有四大部洲的眾生，修習外道，吃粗糙的食物，進行苦行，有些非人會去到他們那裡說：『你們！不能完全實行各種苦行，也得不到大的果報，這並不稀奇。在我的地界，有一位一生補處菩薩正在進行苦行，又進入如此微妙的禪定，身口意業都寂靜，停止呼吸，一日一夜，每天只吃半麻半米，這樣苦行能得到大的果報，獲得大利益，開化許多眾生，這位苦行人不久將成就阿耨多羅三藐三菩提（無上正等正覺）。如果你們不相信我的話，可以自己去看看他所做的事情。』 『世尊！愿這些人捨棄他們所修的，都來我這裡觀看我的苦行；或者有些眾生已經學習了聲聞乘乃至大乘，也是如此。如果有國王、大臣、人民，在家或出家，一切看到我進行苦行，來到我這裡供養我；或者有些已經學習了聲聞乘、緣覺乘、大乘，也是如此。如果有女人看到我的苦行，來到我這裡供養我，這些女人所受的身體，就是她們的後身；如果有些已經學習了聲聞乘、緣覺乘、大乘，也是如此。如果有各種禽獸看到我的苦行
【English Translation】 English version: In the Saha world, up to Akanistha (the highest heaven in the realm of form), all beings who hear my name will come to me and make offerings to me. I practice such asceticism, and all these beings will bear witness to me. If there are beings who have planted roots of goodness in the Sravaka Vehicle (the Hearer Vehicle), O World Honored One! May they attain peace of mind from all afflictions. If they need one more lifetime to come to me, I will tame them; the Pratyekabuddha Vehicle (the Solitary Buddha Vehicle) and the Mahayana Vehicle (the Great Vehicle) are also the same. If there are dragons, ghosts, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), hungry ghosts, Pisacas (flesh-eating demons), and five-power immortals who come to me and make offerings to me. I practice such asceticism, and all these beings will bear witness; if they have already studied the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana Vehicle, it is also the same. If there are beings in the four continents who practice external paths, eat coarse food, and engage in ascetic practices, some non-humans will go to them and say: 『You! Cannot fully practice all kinds of asceticism, nor will you obtain great rewards, this is not rare. In my realm, there is a Bodhisattva who is in his last life practicing asceticism, and has entered such subtle samadhi, his body, speech, and mind are all tranquil, his breathing has ceased, for one day and one night, he eats only half a sesame seed and half a grain of rice each day, such asceticism can obtain great rewards, great benefits, and enlighten many beings, this ascetic will soon attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If you do not believe my words, you can go and see what he is doing yourselves.』 『O World Honored One! May these people abandon what they are practicing and come to me to observe my ascetic practices; or if there are beings who have already studied the Sravaka Vehicle up to the Mahayana Vehicle, it is also the same. If there are kings, ministers, people, whether lay or monastic, all who see me practicing asceticism, come to me and make offerings to me; or if there are some who have already studied the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana Vehicle, it is also the same. If there are women who see my ascetic practices, come to me and make offerings to me, the body that these women receive will be their next body; if there are some who have already studied the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Mahayana Vehicle, it is also the same. If there are various birds and beasts who see my ascetic practices
，亦至我所，是諸禽獸於此命終，更不復受畜生之身；若有已發聲聞乘者，餘一生在要至我所，而得調伏；若有已發緣覺心者，亦復如是；乃至微細小蟲、餓鬼亦如是。我如是久遠苦行一結加趺坐時，有百千億那由他等無量眾生為我證明，如是眾生已於無量無邊阿僧祇劫種解脫子。
「『世尊！我如是苦行，過去眾生未曾有能作如是行，及餘外道、聲聞、緣覺、大乘之人，亦無有能作如是苦行。世尊！我如是苦行，未來眾生亦無能作，及餘外道、聲聞、緣覺、大乘之人，亦無能作如是苦行。我未成阿耨多羅三藐三菩提時，已能作大事，所謂破壞魔王及其眷屬。我願破煩惱魔，成阿耨多羅三藐三菩提已，為一眾生安住阿羅漢勝妙果中，隨爾所時，現受殘業報身；如是第二眾生安住阿羅漢，第三第四亦復如是。我為一一眾生故，示現百千無量神足，欲令安住正見之中，為一一眾生故，說百千無量法門義，隨其所堪令住聖果，以金剛智慧，破一切眾生諸煩惱山，為諸眾生說三乘法，為一一眾生故，過百千由旬不乘神力，往至其所而為說法，令得安住無所畏中。或有諸人於我法中欲出家者，愿無障閡，所謂羸劣、失念、狂亂、憍慢，無有畏懼癡無智慧、多諸結使其心散亂。若有女人慾於我法出家學道受大戒者，成就大愿。我
【現代漢語翻譯】 現代漢語譯本：他們也會來到我這裡。這些禽獸在此命終后，將不再受畜生之身。如果有人已發聲聞乘（Sravakayana，即小乘）之心，他們會在餘生來到我這裡，並得到調伏。如果有人已發緣覺（Pratyekabuddha，即獨覺）之心，情況也是如此。乃至微小的蟲子、餓鬼也是如此。我如此久遠地苦行，當一結跏趺坐時，有百千億那由他（Nayuta，數量單位）等無量眾生為我證明，這些眾生已在無量無邊阿僧祇劫（Asankhyeya kalpa，極長的時間單位）種下了解脫的種子。 『世尊！我如此苦行，過去的眾生沒有能像我這樣修行的，其他的外道、聲聞、緣覺、大乘之人，也沒有能像我這樣苦行的。世尊！我如此苦行，未來的眾生也沒有能像我這樣修行的，其他的外道、聲聞、緣覺、大乘之人，也沒有能像我這樣苦行的。我未成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，已能做大事，即破壞魔王及其眷屬。我願破除煩惱魔，成就阿耨多羅三藐三菩提后，為使一個眾生安住于阿羅漢（Arhat，斷盡煩惱的聖者）的殊勝果位中，我將隨其所需的時間，示現承受殘餘業報之身。同樣，爲了使第二個眾生安住于阿羅漢果位，第三個、第四個也是如此。爲了每一個眾生，我示現百千無量的神通，希望他們安住于正見之中。爲了每一個眾生，我宣說百千無量的法門義理，隨其所能接受的程度，令其安住于聖果。我以金剛智慧，破除一切眾生的煩惱山，為眾生宣說三乘法（即聲聞乘、緣覺乘、菩薩乘）。爲了每一個眾生，我即使要走過百千由旬（Yojana，古印度長度單位），也不用神通，親自前往他們那裡為他們說法，使他們安住于無所畏懼之中。如果有人想在我的法中出家，我願他們沒有障礙，例如身體羸弱、失憶、狂亂、驕慢、無畏懼、愚癡無智慧、多諸結使、心散亂。如果有女人想在我的法中出家學道，受大戒，我願她們成就大愿。』
【English Translation】 English version: They will also come to me. These birds and beasts, upon dying here, will no longer be reborn in the animal realm. If there are those who have already set their minds on the Sravakayana (the Vehicle of Hearers), they will come to me in their remaining lifetime and be tamed. If there are those who have already set their minds on the Pratyekabuddha (the Vehicle of Solitary Buddhas), it will be the same. Even the smallest insects and hungry ghosts will be the same. I have practiced asceticism for so long that when I sit in full lotus posture, hundreds of thousands of millions of Nayutas (a unit of large number) of countless beings bear witness to me. These beings have already planted the seeds of liberation in countless Asankhyeya kalpas (immeasurably long periods of time). 'World Honored One! I have practiced such asceticism that no beings in the past have been able to practice like this, nor have other non-Buddhists, Sravakas, Pratyekabuddhas, or Mahayana practitioners been able to practice such asceticism. World Honored One! I have practiced such asceticism that no beings in the future will be able to practice like this, nor will other non-Buddhists, Sravakas, Pratyekabuddhas, or Mahayana practitioners be able to practice such asceticism. Before I attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), I was already able to accomplish great deeds, namely destroying the demon king and his retinue. I vow that after destroying the demon of afflictions and attaining Anuttara-samyak-sambodhi, for the sake of one being dwelling in the supreme fruit of Arhat (a perfected being), I will manifest a body that bears the remaining karmic retribution for as long as it is needed. Likewise, for the second being to dwell in the fruit of Arhat, and the third and fourth as well. For each and every being, I manifest hundreds of thousands of immeasurable spiritual powers, wishing them to dwell in right view. For each and every being, I expound hundreds of thousands of immeasurable Dharma teachings, according to their capacity, enabling them to dwell in the holy fruit. With diamond-like wisdom, I shatter the mountains of afflictions of all beings, and expound the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) for all beings. For each and every being, I will travel hundreds of thousands of yojanas (an ancient Indian unit of distance) without using spiritual powers, going to their place to teach them the Dharma, enabling them to dwell in fearlessness. If there are those who wish to leave home in my Dharma, I wish that they have no obstacles, such as being weak, forgetful, deranged, arrogant, fearless, ignorant, lacking wisdom, having many fetters, or having a scattered mind. If there are women who wish to leave home in my Dharma to study the Way and receive the great precepts, I wish that they fulfill their great vows.'
諸四眾比丘、比丘尼、優婆塞、優婆夷，悉得供養。愿諸天人及諸鬼神得四聖諦，諸龍、阿修羅及余畜生，受持八戒，修凈梵行。
「『世尊！我成阿耨多羅三藐三菩提已，若有眾生於我生瞋，或以刀杖火坑及餘種種，欲殘害我，或以惡言誹謗罵詈，遍十方界而作輕毀，若持毒食以用飯我；如是殘業，我悉受之，成阿耨多羅三藐三菩提。往昔所有怨賊眾生，起于害心，種種惡言，以雜毒食，出我身血，如是等人，悉以噁心來至我所；我當以戒多聞三昧，大悲薰心，梵音妙聲而為說法，令彼聞已心生清凈，住于善法，所作惡業，尋便懺悔，更不復作，悉令得生天上人中，無有障閡，生天人中，得妙解脫，安住勝果，離諸欲惡，永斷諸流，障閡業盡，若諸眾生有殘業者，皆悉得盡無有遺余。
「『世尊！我成阿耨多羅三藐三菩提已，一切所有身諸毛孔，日日常有諸化佛出，三十二相瓔珞其身，八十種好次第莊嚴。我當遣至無佛世界、有佛世界及五濁界，若彼世界有五逆人，毀壞正法，誹謗聖人，乃至斷諸善根，有學聲聞、緣覺、大乘，毀破諸戒，墮于大罪，燒滅善心，滅失善道，墮在生死空曠澤中，行諸邪道，登涉罪山。如是眾生百千萬億，一一化佛一日之中遍為說法，或有奉事魔醯首羅，隨作其形而為說法。亦于爾
【現代漢語翻譯】 現代漢語譯本：所有四眾弟子，包括比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），都應得到供養。愿諸天人以及所有鬼神都能證悟四聖諦（苦、集、滅、道），愿諸龍、阿修羅（一種神道生物）以及其他畜生，都能受持八戒（不殺生、不偷盜、不淫慾、不妄語、不飲酒、不非時食、不歌舞觀聽、不坐臥高廣大床），修習清凈的梵行（清凈的行為）。 『世尊！我成就阿耨多羅三藐三菩提（無上正等正覺）之後，如果有眾生對我生起嗔恨，或者用刀杖、火坑以及其他種種方式，想要殘害我，或者用惡毒的言語誹謗、謾罵，遍佈十方世界對我進行輕蔑譭謗，或者用毒食來給我吃飯；像這樣的殘害行為，我都會承受，以此成就阿耨多羅三藐三菩提。過去所有怨恨我的賊人，生起加害之心，用各種惡毒的言語，用摻雜毒藥的食物，讓我流血，像這樣的人，都以噁心來到我這裡；我應當用戒律、多聞、三昧（禪定），以大悲心薰陶，用梵音妙聲為他們說法，讓他們聽聞后內心清凈，安住于善法，所作的惡業，立刻懺悔，不再重犯，讓他們都能夠往生天上人間，沒有障礙，生於天人之中，得到美妙的解脫，安住于殊勝的果位，遠離各種慾望和惡行，永遠斷絕各種煩惱的流轉，障礙的業力消盡，如果還有眾生有殘餘的業力，都能夠完全消除，沒有遺留。 『世尊！我成就阿耨多羅三藐三菩提之後，我身上所有的毛孔，每天都會有化佛出現，以三十二相（佛陀的特殊身體特徵）莊嚴其身，八十種好（佛陀的細微美好特徵）次第裝飾。我將派遣他們前往沒有佛的世界、有佛的世界以及五濁惡世（充滿痛苦和煩惱的世界），如果那些世界有犯下五逆重罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，毀壞正法，誹謗聖人，甚至斷絕一切善根，有學聲聞（正在修行的聲聞乘修行者）、緣覺（獨自覺悟者）、大乘（菩薩乘修行者），毀壞各種戒律，墮入大罪，燒燬善心，滅失善道，墮落在生死空曠的荒野中，行走各種邪道，攀登罪惡的山峰。像這樣的眾生，有百千萬億，每一尊化佛，一天之中都會普遍為他們說法，或者有奉事魔醯首羅（大自在天）的，就隨順他們的形象而為說法。也於此
【English Translation】 English version: All four assemblies, including Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers), should receive offerings. May all Devas (gods) and humans, as well as all ghosts and spirits, attain the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering). May all Nagas (dragons), Asuras (a type of demigod), and other animals uphold the Eight Precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking intoxicants, not eating at improper times, not engaging in singing, dancing, or watching performances, not using high or luxurious beds) and cultivate pure Brahma-conduct (pure behavior). 『World Honored One! After I have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), if there are sentient beings who harbor anger towards me, or use swords, staffs, fire pits, and other various means to harm me, or use malicious words to slander and curse me, spreading disparagement and defamation throughout the ten directions, or use poisoned food to feed me; I will endure such harmful actions, and through this, I will attain Anuttara-samyak-sambodhi. In the past, all those who were my enemies, who harbored harmful intentions, used various malicious words, used food mixed with poison, and caused me to bleed, all such people came to me with evil intentions; I shall use precepts, extensive learning, Samadhi (meditative concentration), and a heart filled with great compassion, using Brahma-like pure and wonderful sounds to teach them the Dharma, so that upon hearing it, their minds will become pure, they will abide in good Dharma, and the evil deeds they have committed will be immediately repented, and they will not repeat them. I will ensure that they are all reborn in the heavens and among humans, without any obstacles, and that they will attain wonderful liberation, abide in the supreme fruit, be free from all desires and evils, forever cut off the flow of all afflictions, and that the karmic obstacles will be exhausted. If there are any sentient beings with residual karma, it will all be completely eliminated, with nothing left behind.』 『World Honored One! After I have attained Anuttara-samyak-sambodhi, from every pore of my body, every day, there will be emanated Buddhas, adorned with the thirty-two marks (special physical characteristics of a Buddha), and the eighty minor marks (subtle beautiful characteristics of a Buddha) in sequence. I will send them to worlds without Buddhas, worlds with Buddhas, and the five turbid worlds (worlds filled with suffering and afflictions). If in those worlds there are people who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing a Buddha to bleed, and creating schism in the Sangha), who destroy the true Dharma, slander the sages, and even cut off all roots of goodness, those who are learning Sravakas (practitioners of the Hearer Vehicle), Pratyekabuddhas (solitary realizers), and Mahayana (Bodhisattva Vehicle) practitioners, who break the precepts, fall into great sins, burn away their good hearts, lose the path of goodness, fall into the empty wilderness of birth and death, walk on various evil paths, and climb the mountains of sin. Such sentient beings, numbering in the hundreds of millions, each emanation Buddha will universally teach them the Dharma in a single day, or for those who serve Mahesvara (Shiva), they will teach the Dharma in accordance with their forms. Also in that
時稱我名字而讚歎之。愿是眾生聞讚歎我，心生歡喜，種諸善根生我世界。
「『世尊！是諸眾生若臨終時，我不在其前為演說法令心凈者，我于未來終不成阿耨多羅三藐三菩提。若彼眾生命終之後墮三惡道，不生我國受人身者，我之所知無量正法悉當滅失，所有佛事皆不成就；事那羅延者亦復如是。
「『世尊！我成阿耨多羅三藐三菩提已，愿令他方世界所有五逆之人，乃至行諸邪道，登涉罪山，如是眾生臨命終時，悉來集聚生我世界，隨其本相所受身色，艾白無潤，面目醜陋，如毗舍遮，失念破戒，臭穢短命，以此諸惡損減其身，資生所須常不供足。為是眾生故，于娑婆世界諸四天下，一時之中，從兜術下現處母胎，乃至童子，學諸伎藝，出家苦行，破壞諸魔，成無上道，轉正法輪，般涅槃后流佈舍利。如是示現種種佛事，悉皆遍滿如是百億諸四天下。
悲華經卷第七
北涼天竺三藏曇無讖譯諸菩薩本授記品第四之五
「『世尊！我成阿耨多羅三藐三菩提已，一音說法，或有眾生學聲聞乘，聞佛說法，即得知聲聞法藏；或有修學辟支佛乘，聞佛說法，便得解于辟支佛法；或有修學無上大乘，聞佛說法，便得解了大乘之法純一無雜；若有修集助菩提法欲得菩提，聞佛說法，即得舍財，行於佈施；若有
【現代漢語翻譯】 現代漢語譯本 那時，他們稱念我的名字並讚歎我。我願所有眾生聽到讚歎我的聲音，心中生起歡喜，種下各種善根，從而往生到我的世界。 『世尊！如果這些眾生在臨終時，我沒有在他們面前為他們演說佛法，使他們內心清凈，那麼我將來終究不能成就阿耨多羅三藐三菩提（無上正等正覺）。如果這些眾生在命終之後墮入三惡道，不能往生到我的國土並獲得人身，那麼我所知曉的無量正法都將滅失，我所做的一切佛事都不能成就；事那羅延（大力神）也是如此。 『世尊！我成就阿耨多羅三藐三菩提之後，愿令他方世界所有犯下五逆重罪的人，乃至那些行持各種邪道、攀登罪惡之山的人，這些眾生在臨命終時，都能聚集到我的世界。他們會保持原本的相貌和身體顏色，面板粗糙蒼白沒有光澤，面目醜陋，如同毗舍遮（食人鬼），失去正念，破戒，身體臭穢，壽命短促，因為這些惡業而損害自身，生活所需常常不能滿足。爲了這些眾生，我會在娑婆世界的所有四天下（四大洲）中，在同一時間，從兜術天（彌勒菩薩的居所）降生到母親的胎中，乃至成為童子，學習各種技藝，出家苦行，降伏各種魔障，成就無上道，轉動正法輪，在般涅槃（圓寂）后流佈舍利。我將這樣示現種種佛事，遍滿所有百億個四天下。 『世尊！我成就阿耨多羅三藐三菩提之後，用一種聲音說法，有的眾生學習聲聞乘，聽到佛陀說法，就能理解聲聞乘的法藏；有的修學辟支佛乘，聽到佛陀說法，就能理解辟支佛乘的法；有的修學無上大乘，聽到佛陀說法，就能理解大乘的法，純粹而沒有雜染；如果有人修集助菩提的法，想要獲得菩提，聽到佛陀說法，就能捨棄財物，行持佈施；如果有人
【English Translation】 English version At that time, they will call my name and praise me. I wish that all sentient beings, upon hearing my praise, will generate joy in their hearts, plant various roots of goodness, and be reborn in my world. 'World Honored One! If these sentient beings, at the time of their death, I am not present before them to expound the Dharma and purify their minds, then I will ultimately not attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) in the future. If these sentient beings, after their death, fall into the three evil paths and are not reborn in my land to receive a human body, then the immeasurable righteous Dharma that I know will all perish, and all the Buddha activities that I do will not be accomplished; the same is true for Narayana (a powerful deity).' 'World Honored One! After I attain Anuttara-samyak-sambodhi, I wish that all those in other worlds who have committed the five heinous crimes, and even those who practice various evil paths and climb the mountains of sin, all these sentient beings, at the time of their death, can gather in my world. They will retain their original appearances and skin colors, with rough, pale, and lusterless skin, ugly faces, like Pisacas (flesh-eating demons), losing their mindfulness, breaking precepts, with foul and short lives, and because of these evil deeds, their bodies will be damaged, and their needs for life will often not be met. For the sake of these sentient beings, in all the four continents of the Saha world, at the same time, I will descend from Tushita Heaven (the abode of Maitreya Bodhisattva) into a mother's womb, and even become a child, learning various skills, leaving home to practice asceticism, subduing various demons, attaining the unsurpassed path, turning the wheel of the Dharma, and after Parinirvana (final passing away), spreading the relics. I will thus manifest various Buddha activities, filling all the hundreds of millions of four continents.' 'World Honored One! After I attain Anuttara-samyak-sambodhi, with one sound of Dharma, some sentient beings will study the Sravaka Vehicle, and upon hearing the Buddha's Dharma, they will understand the Dharma treasury of the Sravaka Vehicle; some will study the Pratyekabuddha Vehicle, and upon hearing the Buddha's Dharma, they will understand the Dharma of the Pratyekabuddha Vehicle; some will study the unsurpassed Mahayana, and upon hearing the Buddha's Dharma, they will understand the Dharma of the Mahayana, pure and without impurities; if there are those who cultivate the Dharma that aids Bodhi and wish to attain Bodhi, upon hearing the Buddha's Dharma, they will be able to give up their wealth and practice generosity; if there are those who
眾生離諸功德，悕求天上、人中快樂，聞佛說法，即得持戒；若有眾生互相怖畏，有愛瞋心，聞佛說法，即得相於生親厚心；若有眾生喜為殺業，聞佛說法，即得悲心；若有眾生常為慳吝、嫉妒覆心，聞佛說法，即修喜心；若有眾生端正無病，貪著於色，心生放逸，聞佛說法，即得舍心；若有眾生淫慾熾盛，其心放逸，聞佛說法，即觀不凈；若有眾生學大乘者，為掉蓋所覆，聞佛說法，即得身念處法；若有眾生常自稱讚，能大論議，其智慧明猶如抴電，聞佛說法，即解甚深十二因緣；若有眾生寡聞少見，自稱能論，聞佛說法，即得不奪不失諸陀羅尼；若有眾生入邪見山，聞佛說法，即解諸法甚深空門；若有眾生諸覺覆心，聞佛說法，即得深解無相法門；若有眾生諸不凈愿覆蔽其心，聞佛說法，即得深解無作法門；若有眾生心不清凈，聞佛說法，心得清凈；若有眾生以多緣覆心，聞佛說法，得解不失菩提心法；若有眾生瞋恚覆心，聞佛說法，解真實相得受記莂；若有眾生依猗覆心，聞佛說法，深解諸法無所依猗；若有眾生愛染覆心，聞佛說法，疾解諸法無垢清凈；若有眾生忘失善心，聞佛說法，深解日光三昧；若有眾生行諸魔業，聞佛說法，速得解了清凈之法；若有眾生邪論覆心，聞佛說法，即得深解增益正法；若有眾
【現代漢語翻譯】 現代漢語譯本 眾生遠離各種功德，渴望追求天上和人間的快樂，聽到佛陀說法，就能受持戒律；如果眾生之間互相恐懼，心懷愛慾和嗔恨，聽到佛陀說法，就能相互產生親近友善之心；如果眾生喜歡殺生，聽到佛陀說法，就能生起悲憫之心；如果眾生常常被慳吝和嫉妒矇蔽內心，聽到佛陀說法，就能修習喜悅之心；如果眾生相貌端正沒有疾病，貪戀美色，內心放縱，聽到佛陀說法，就能生起捨棄之心；如果眾生淫慾熾盛，內心放縱，聽到佛陀說法，就能觀察不凈；如果眾生修學大乘佛法，被掉舉（心神不定）所覆蓋，聽到佛陀說法，就能得到身念處法（觀身不凈）；如果眾生常常自我讚揚，能高談闊論，智慧明亮如同閃電，聽到佛陀說法，就能理解甚深的十二因緣；如果眾生見識淺薄，卻自稱能言善辯，聽到佛陀說法，就能得到不被奪走、不會遺失的各種陀羅尼（總持法門）；如果眾生陷入邪見之山，聽到佛陀說法，就能理解諸法甚深的空性之門；如果眾生被各種覺知所矇蔽內心，聽到佛陀說法，就能深刻理解無相法門；如果眾生被各種不凈的願望矇蔽內心，聽到佛陀說法，就能深刻理解無作法門；如果眾生內心不清凈，聽到佛陀說法，內心就能變得清凈；如果眾生被多種因緣矇蔽內心，聽到佛陀說法，就能理解不失菩提心的方法；如果眾生被嗔恚矇蔽內心，聽到佛陀說法，就能理解真實相而得到授記；如果眾生被依賴執著矇蔽內心，聽到佛陀說法，就能深刻理解諸法無所依賴執著；如果眾生被愛染矇蔽內心，聽到佛陀說法，就能迅速理解諸法無垢清凈；如果眾生忘記善心，聽到佛陀說法，就能深刻理解日光三昧（一種禪定）；如果眾生行持各種魔業，聽到佛陀說法，就能迅速理解清凈之法；如果眾生被邪論矇蔽內心，聽到佛陀說法，就能深刻理解增益正法；如果眾生
【English Translation】 English version Sentient beings, detached from all merits, aspire to the happiness of heavens and the human realm. Upon hearing the Buddha's teachings, they can uphold the precepts. If sentient beings fear each other, harboring desires and hatred, upon hearing the Buddha's teachings, they can develop mutual affection and kindness. If sentient beings delight in killing, upon hearing the Buddha's teachings, they can generate compassion. If sentient beings are often obscured by stinginess and jealousy, upon hearing the Buddha's teachings, they can cultivate joy. If sentient beings are handsome and healthy, yet attached to beauty, their minds becoming unrestrained, upon hearing the Buddha's teachings, they can develop detachment. If sentient beings are consumed by intense lust, their minds unrestrained, upon hearing the Buddha's teachings, they can contemplate impurity. If sentient beings are studying the Mahayana, covered by agitation, upon hearing the Buddha's teachings, they can attain the practice of mindfulness of the body. If sentient beings constantly praise themselves, capable of great discourse, their wisdom as bright as lightning, upon hearing the Buddha's teachings, they can understand the profound twelve links of dependent origination. If sentient beings are of limited knowledge, yet claim to be eloquent, upon hearing the Buddha's teachings, they can attain various dharanis (mantras) that cannot be taken away or lost. If sentient beings are trapped in the mountain of wrong views, upon hearing the Buddha's teachings, they can understand the profound emptiness of all dharmas. If sentient beings are obscured by various perceptions, upon hearing the Buddha's teachings, they can deeply understand the dharma of no-form. If sentient beings are obscured by various impure wishes, upon hearing the Buddha's teachings, they can deeply understand the dharma of non-action. If sentient beings' minds are impure, upon hearing the Buddha's teachings, their minds can become pure. If sentient beings' minds are obscured by many conditions, upon hearing the Buddha's teachings, they can understand the method of not losing the Bodhi mind. If sentient beings' minds are obscured by anger, upon hearing the Buddha's teachings, they can understand the true nature and receive predictions of Buddhahood. If sentient beings' minds are obscured by dependence and attachment, upon hearing the Buddha's teachings, they can deeply understand that all dharmas have no dependence or attachment. If sentient beings' minds are obscured by love and attachment, upon hearing the Buddha's teachings, they can quickly understand that all dharmas are immaculate and pure. If sentient beings forget their good intentions, upon hearing the Buddha's teachings, they can deeply understand the Samadhi of Sunlight. If sentient beings engage in various demonic activities, upon hearing the Buddha's teachings, they can quickly understand the pure dharma. If sentient beings' minds are obscured by wrong views, upon hearing the Buddha's teachings, they can deeply understand the augmentation of the true dharma. If sentient beings
生煩惱覆心，聞佛說法，即得解了離煩惱法；若有眾生行諸惡道，聞佛說法，即得回反；若有眾生於大乘法贊說邪法，以為吉妙，聞佛說法，即于邪法生退轉心，而得正解；若有菩薩厭于生死，聞佛說法，即于生死心生愛樂；若有眾生不知善地，聞佛說法，即得覺了善地之法；若有眾生見他為善不生好樂，生於妒嫉，聞佛說法，即得心喜；若有眾生其心各各共相違反，聞佛說法，即得無閡光明；若有眾生行諸惡業，聞佛說法，深解惡業所得果報；若有眾生怖畏大眾，聞佛說法，深得解了師子相三昧；若有眾生四魔覆心，聞佛說法，疾得首楞嚴三昧；若有眾生不見諸佛國土光明，聞佛說法，即得深解種種莊嚴光明三昧；若有眾生有憎愛心，聞佛說法即得舍心；若有眾生未得佛法光明，聞佛說法，即得法幢三昧；若有眾生離大智慧，聞佛說法，即得法炬三昧；若有眾生癡闇覆心，聞佛說法，即得日燈光明三昧；若有眾生口無辯才，聞佛說法，即得種種功德應辯；若有眾生觀色和合，無有堅固，猶如水沫，聞佛說法，即得那羅延三昧；若有眾生心亂不定，聞佛說法，即得堅牢決定三昧；若有眾生欲觀佛頂，聞佛說法，即得須彌幢三昧；若有眾生放捨本愿，聞佛說法，即得堅牢三昧；若有眾生退失諸通，聞佛說法，即得金剛三
昧；若有眾生於菩提場而生疑惑，聞佛說法，即得了達金剛道場；若有眾生一切法中無厭離心，聞佛說法，即得金剛三昧；若有眾生不知他心，聞佛說法，即知他心；若有眾生於諸根中不知利鈍，聞佛說法，即知利鈍；若有眾生各各種類不相解語，聞佛說法，即得解了音聲三昧；若有眾生未得法身，聞佛說法，即得解了分別諸身；若有眾生不見佛身，聞佛說法，即得不眴三昧；若有眾生分別諸緣，聞佛說法，即得無諍三昧；若有眾生於轉法輪，心生疑惑，聞佛說法，于轉法輪得心清凈；若有眾生起無因邪行，聞佛說法，即得法明隨順因緣；若有眾生於一佛世界起于常見，聞佛說法，即得善別無量佛土；若有眾生未種諸相善根，聞佛說法，即得種種莊嚴三昧；若有眾生不能善別一切言語，聞佛說法，即得解了分別種種言音三昧；若有眾生專心求於一切智慧，聞佛說法，即得無所分別法界三昧；若有眾生退轉於法，聞佛說法，即得堅固三昧；若有眾生不知法界，聞佛說法，即得大智慧；若有眾生離本誓願，聞佛說法，即得不失三昧；若有眾生分別諸道，聞佛說法，即得一道無所分別；若有眾生推求智慧，欲同虛空，聞佛說法，即得無所有三昧；若有眾生未得具足諸波羅蜜，聞佛說法，即得住于凈波羅蜜；若有眾生未得具足
【現代漢語翻譯】 現代漢語譯本：如果眾生在菩提場（bodhi-mandala，覺悟之地）心生疑惑，聽聞佛陀說法，就能通達金剛道場（vajra-mandala，堅固不壞的道場）；如果眾生對一切法沒有厭離之心，聽聞佛陀說法，就能獲得金剛三昧（vajra-samadhi，堅固不壞的禪定）；如果眾生不知道他人的心念，聽聞佛陀說法，就能知道他人的心念；如果眾生對於諸根（indriya，眼、耳、鼻、舌、身、意）的利鈍不瞭解，聽聞佛陀說法，就能瞭解利鈍；如果眾生各自的種類語言不通，聽聞佛陀說法，就能理解音聲三昧（svara-samadhi，理解一切音聲的禪定）；如果眾生沒有獲得法身（dharma-kaya，佛的真理之身），聽聞佛陀說法，就能理解並分別諸身；如果眾生看不見佛身，聽聞佛陀說法，就能獲得不眴三昧（animisa-samadhi，不眨眼專注的禪定）；如果眾生分別各種因緣，聽聞佛陀說法，就能獲得無諍三昧（nirvivada-samadhi，無諍論的禪定）；如果眾生對於轉法輪（dharma-cakra-pravartana，佛陀宣說佛法）心生疑惑，聽聞佛陀說法，對於轉法輪就能心生清凈；如果眾生髮起無因的邪行，聽聞佛陀說法，就能獲得法明，隨順因緣；如果眾生在一個佛世界中產生常見（sasvata-drsti，認為事物永恒不變的錯誤見解），聽聞佛陀說法，就能善於分辨無量佛土；如果眾生沒有種下諸相（laksana，佛的三十二相）的善根，聽聞佛陀說法，就能獲得種種莊嚴三昧；如果眾生不能善於分辨一切語言，聽聞佛陀說法，就能理解並分別種種言音三昧；如果眾生專心求取一切智慧，聽聞佛陀說法，就能獲得無所分別法界三昧（nirvikalpa-dharma-dhatu-samadhi，不分別法界的禪定）；如果眾生在佛法上退轉，聽聞佛陀說法，就能獲得堅固三昧；如果眾生不知道法界（dharma-dhatu，一切法的本性），聽聞佛陀說法，就能獲得大智慧；如果眾生背離本來的誓願，聽聞佛陀說法，就能獲得不失三昧；如果眾生分別各種道，聽聞佛陀說法，就能獲得一道無所分別；如果眾生推求智慧，想要如同虛空一樣，聽聞佛陀說法，就能獲得無所有三昧（nasti-samadhi，空無所有的禪定）；如果眾生沒有獲得具足的諸波羅蜜（paramita，到達彼岸的修行），聽聞佛陀說法，就能安住于清凈的波羅蜜；如果眾生沒有獲得具足
【English Translation】 English version: If sentient beings have doubts in the bodhi-mandala (place of enlightenment), upon hearing the Buddha's teachings, they will attain the vajra-mandala (indestructible place of practice); if sentient beings have no aversion to all dharmas, upon hearing the Buddha's teachings, they will attain the vajra-samadhi (indestructible concentration); if sentient beings do not know the minds of others, upon hearing the Buddha's teachings, they will know the minds of others; if sentient beings do not understand the sharpness or dullness of their indriyas (faculties), upon hearing the Buddha's teachings, they will understand their sharpness or dullness; if sentient beings of various kinds do not understand each other's languages, upon hearing the Buddha's teachings, they will attain the svara-samadhi (concentration on understanding all sounds); if sentient beings have not attained the dharma-kaya (body of truth), upon hearing the Buddha's teachings, they will understand and distinguish all bodies; if sentient beings do not see the Buddha's body, upon hearing the Buddha's teachings, they will attain the animisa-samadhi (unblinking concentration); if sentient beings discriminate various conditions, upon hearing the Buddha's teachings, they will attain the nirvivada-samadhi (concentration free from disputes); if sentient beings have doubts about the dharma-cakra-pravartana (turning of the wheel of dharma), upon hearing the Buddha's teachings, their minds will become pure regarding the turning of the wheel of dharma; if sentient beings engage in causeless wrong actions, upon hearing the Buddha's teachings, they will attain the light of dharma and follow the conditions; if sentient beings in one Buddha-world develop the sasvata-drsti (view of permanence), upon hearing the Buddha's teachings, they will be able to distinguish countless Buddha-lands; if sentient beings have not planted the roots of good for the laksana (marks of a Buddha), upon hearing the Buddha's teachings, they will attain various adornment samadhis; if sentient beings cannot distinguish all languages, upon hearing the Buddha's teachings, they will understand and distinguish various sounds; if sentient beings are focused on seeking all wisdom, upon hearing the Buddha's teachings, they will attain the nirvikalpa-dharma-dhatu-samadhi (concentration on the non-discriminating realm of dharma); if sentient beings regress in the dharma, upon hearing the Buddha's teachings, they will attain steadfast samadhi; if sentient beings do not know the dharma-dhatu (realm of dharma), upon hearing the Buddha's teachings, they will attain great wisdom; if sentient beings deviate from their original vows, upon hearing the Buddha's teachings, they will attain the samadhi of not losing; if sentient beings discriminate various paths, upon hearing the Buddha's teachings, they will attain one path without discrimination; if sentient beings seek wisdom, desiring to be like space, upon hearing the Buddha's teachings, they will attain the nasti-samadhi (concentration of non-existence); if sentient beings have not attained the complete paramitas (perfections), upon hearing the Buddha's teachings, they will abide in the pure paramitas; if sentient beings have not attained the complete
四攝之法，聞佛說法，即得妙善攝取三昧；若有眾生分別四無量心，聞佛說法，即得平等勤心精進；若有眾生未得具足三十七助菩提法，聞佛說法，即得住不出世三昧；若有眾生其心失念及善智慧，聞佛說法，即得大海智印三昧；若有眾生其心疑惑，未生法忍，聞佛說法，即得諸法決定三昧，以一法相故；若有眾生忘所聞法，聞佛說法，即得不失念三昧；若有眾生各各說法，不相喜樂，聞佛說法，即得清凈慧眼，無有疑網；若有眾生於三寶中不生信心，聞佛說法，即得功德增長三昧；若有眾生渴乏法雨，聞佛說法，即得法雨三昧；若有眾生於三寶中起斷滅見，聞佛說法，即得諸寶莊嚴三昧；若有眾生不作智業，不勤精進，聞佛說法，即得金剛智慧三昧；若有眾生為諸煩惱之所繫縛，聞佛說法，即得虛空印三昧；若有眾生計我我所，聞佛說法，即得智印三昧；若有眾生不知如來具足功德，聞佛說法，即得世間解脫三昧；若有眾生於過去世未供養佛，聞佛說法，即得種種神足變化；若有眾生一法界門于未來世無量劫中未得說之，聞佛說法，即得解說一切諸法同一法界；若有眾生於諸一切修多羅中未得選擇，聞佛說法，即得諸法平等實相三昧；若有眾生離六和法，聞佛說法，即得解了諸法三昧；若有眾生於不可思議解脫法門
【現代漢語翻譯】 現代漢語譯本 關於四攝法（佈施、愛語、利行、同事），如果眾生聽聞佛陀說法，就能獲得巧妙地攝取三昧（專注的禪定狀態）；如果眾生分別修習四無量心（慈、悲、喜、舍），聽聞佛陀說法，就能獲得平等勤奮精進的心；如果眾生尚未獲得圓滿的三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道），聽聞佛陀說法，就能安住于不離世間的三昧；如果眾生心失正念和善巧智慧，聽聞佛陀說法，就能獲得大海智印三昧（如大海般廣闊的智慧印記）；如果眾生心懷疑惑，尚未生起法忍（對佛法的理解和接受），聽聞佛陀說法，就能獲得對諸法決定的三昧，因為一切法都具有同一法相；如果眾生忘失所聽聞的佛法，聽聞佛陀說法，就能獲得不失念三昧；如果眾生各自說法，彼此不歡喜，聽聞佛陀說法，就能獲得清凈的慧眼，沒有疑惑和障礙；如果眾生對三寶（佛、法、僧）不生信心，聽聞佛陀說法，就能獲得功德增長三昧；如果眾生渴求佛法甘露，聽聞佛陀說法，就能獲得法雨三昧；如果眾生對三寶生起斷滅見（認為一切終將消亡），聽聞佛陀說法，就能獲得諸寶莊嚴三昧；如果眾生不修習智慧之業，不勤奮精進，聽聞佛陀說法，就能獲得金剛智慧三昧；如果眾生被各種煩惱所束縛，聽聞佛陀說法，就能獲得虛空印三昧；如果眾生執著于『我』和『我所』（屬於我的事物），聽聞佛陀說法，就能獲得智印三昧；如果眾生不知道如來（佛陀）具足功德，聽聞佛陀說法，就能獲得世間解脫三昧；如果眾生在過去世沒有供養佛陀，聽聞佛陀說法，就能獲得種種神通變化；如果眾生對於一法界門（一切法同一本質的道理）在未來世無量劫中未能聽聞，聽聞佛陀說法，就能理解並闡述一切諸法同一法界；如果眾生在各種修多羅（佛經）中未能做出選擇，聽聞佛陀說法，就能獲得諸法平等實相三昧；如果眾生遠離六和法（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），聽聞佛陀說法，就能理解諸法三昧；如果眾生對於不可思議解脫法門
【English Translation】 English version Regarding the four means of attraction (giving, kind speech, beneficial action, and cooperation), if sentient beings hear the Buddha's teachings, they will attain the Samadhi (state of meditative concentration) of skillfully embracing; if sentient beings cultivate the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) separately, upon hearing the Buddha's teachings, they will attain a mind of equal diligence and vigor; if sentient beings have not yet fully attained the thirty-seven aids to enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path), upon hearing the Buddha's teachings, they will abide in the Samadhi of not departing from the world; if sentient beings have lost mindfulness and skillful wisdom, upon hearing the Buddha's teachings, they will attain the Samadhi of the Seal of Great Ocean Wisdom (wisdom as vast as the ocean); if sentient beings are doubtful and have not yet generated acceptance of the Dharma (understanding and acceptance of the Buddha's teachings), upon hearing the Buddha's teachings, they will attain the Samadhi of certainty regarding all dharmas, because all dharmas have the same characteristic; if sentient beings forget the Dharma they have heard, upon hearing the Buddha's teachings, they will attain the Samadhi of not losing mindfulness; if sentient beings each speak their own teachings and do not rejoice in each other, upon hearing the Buddha's teachings, they will attain the pure eye of wisdom, free from doubt and obstacles; if sentient beings do not generate faith in the Three Jewels (Buddha, Dharma, and Sangha), upon hearing the Buddha's teachings, they will attain the Samadhi of increasing merit; if sentient beings are thirsty for the rain of Dharma, upon hearing the Buddha's teachings, they will attain the Samadhi of the rain of Dharma; if sentient beings generate annihilationist views (believing that everything will cease to exist) regarding the Three Jewels, upon hearing the Buddha's teachings, they will attain the Samadhi of adorned with all treasures; if sentient beings do not engage in the work of wisdom and are not diligent in their efforts, upon hearing the Buddha's teachings, they will attain the Samadhi of diamond wisdom; if sentient beings are bound by various afflictions, upon hearing the Buddha's teachings, they will attain the Samadhi of the Seal of Emptiness; if sentient beings cling to 'self' and 'what belongs to self' (things that are mine), upon hearing the Buddha's teachings, they will attain the Samadhi of the Seal of Wisdom; if sentient beings do not know that the Tathagata (Buddha) is endowed with merits, upon hearing the Buddha's teachings, they will attain the Samadhi of liberation from the world; if sentient beings have not made offerings to the Buddha in past lives, upon hearing the Buddha's teachings, they will attain various miraculous transformations; if sentient beings have not heard about the gate of the one Dharma realm (the principle that all dharmas are of the same essence) in countless kalpas in the future, upon hearing the Buddha's teachings, they will understand and explain that all dharmas are of the same Dharma realm; if sentient beings have not made a selection among the various Sutras (Buddhist scriptures), upon hearing the Buddha's teachings, they will attain the Samadhi of the true nature of equality of all dharmas; if sentient beings are separated from the six harmonies (harmony in body, harmony in speech, harmony in mind, harmony in precepts, harmony in views, and harmony in benefits), upon hearing the Buddha's teachings, they will understand the Samadhi of all dharmas; if sentient beings regarding the inconceivable door of liberation
不勤精進，聞佛說法，于諸通中，即得師子游戲三昧；若有眾生欲分別入于如來藏，聞佛說法，更不從他聞，即得分別入如來藏；若有眾生於菩薩道不勤精進，聞佛說法，即得智慧，勤行精進；若有眾生未曾得見本生經，聞佛說法，即得一切在在處處三昧；若有眾生行道未竟，聞佛說法，即得受記三昧；若有眾生未得具足如來十力，聞佛說法，即得無壞三昧；若有眾生未得具足四無所畏，聞佛說法，即得無盡意三昧；若有眾生未得具足佛不共法，聞佛說法，即得不共法三昧；若有眾生未得具足無愚癡見，聞佛說法，即得愿句三昧；若有眾生未覺一切佛法之門，聞佛說法，即得鮮白無垢凈印三昧；若有眾生未得具足一切智者，聞佛說法，即得善了三昧；若有眾生未得成就一切佛事，聞佛說法，即得無量不盡意三昧；如是等眾生，于佛法中各得信解。
「『有諸菩薩，其心質直無有諂曲，聞佛說法，即得八萬四千諸法門、八萬四千諸三昧門、七萬五千陀羅尼門。有無量無邊阿僧祇菩薩摩訶薩修集大乘者，聞是說法，亦得如是無量功德，安止住于不退轉地。是故諸菩薩摩訶薩，欲得種種莊嚴堅牢故，發不可思議愿，增益不可思議知見，以自莊嚴，以三十二相莊嚴故，得八十隨形好，以妙音莊嚴故，隨諸眾生所喜說法，令聞
【現代漢語翻譯】 現代漢語譯本 如果有人不勤奮精進，但聽聞佛陀說法，就能在各種神通中獲得師子游戲三昧（一種禪定境界）；如果眾生想要分辨並進入如來藏（佛性的蘊藏），聽聞佛陀說法，不再聽從其他說法，就能分辨並進入如來藏；如果眾生在菩薩道上不勤奮精進，聽聞佛陀說法，就能獲得智慧，並勤奮修行；如果眾生未曾見過本生經（佛陀前世的故事），聽聞佛陀說法，就能獲得一切處所的三昧；如果眾生修行尚未完成，聽聞佛陀說法，就能獲得受記三昧（預言成佛的禪定）；如果眾生尚未具備如來的十力（佛陀的十種力量），聽聞佛陀說法，就能獲得無壞三昧（不可摧毀的禪定）；如果眾生尚未具備四無所畏（佛陀的四種無畏懼的品質），聽聞佛陀說法，就能獲得無盡意三昧（智慧無窮的禪定）；如果眾生尚未具備佛陀的不共法（佛陀獨有的品質），聽聞佛陀說法，就能獲得不共法三昧；如果眾生尚未具備無愚癡的見解，聽聞佛陀說法，就能獲得愿句三昧（實現願望的禪定）；如果眾生尚未覺悟一切佛法之門，聽聞佛陀說法，就能獲得鮮白無垢凈印三昧（純凈無暇的禪定）；如果眾生尚未具備一切智者（佛陀的智慧），聽聞佛陀說法，就能獲得善了三昧（善於理解的禪定）；如果眾生尚未成就一切佛事，聽聞佛陀說法，就能獲得無量不盡意三昧（無量無盡的禪定）；像這樣的眾生，在佛法中各自獲得信解。
『有些菩薩，他們的心正直沒有虛偽，聽聞佛陀說法，就能獲得八萬四千種法門、八萬四千種三昧門、七萬五千種陀羅尼門（總持法門）。有無量無邊的阿僧祇（極大的數字）菩薩摩訶薩（大菩薩）修習大乘佛法，聽聞這些說法，也能獲得如此無量的功德，安住于不退轉地（不會退轉的境界）。因此，諸位菩薩摩訶薩，爲了獲得種種莊嚴的堅固，發不可思議的愿，增長不可思議的知見，以此來莊嚴自己，以三十二相（佛陀的三十二種殊勝相貌）來莊嚴，獲得八十隨形好（佛陀的八十種細微特徵），以美妙的聲音來莊嚴，隨順眾生所喜好的方式說法，使他們聽聞。』
【English Translation】 English version If someone is not diligent in their practice, but hears the Buddha's teachings, they can attain the Lion's Game Samadhi (a state of meditative concentration) among all the spiritual powers; if sentient beings wish to discern and enter the Tathagatagarbha (the womb of Buddhahood), upon hearing the Buddha's teachings, and not listening to other teachings, they can discern and enter the Tathagatagarbha; if sentient beings are not diligent in their practice on the Bodhisattva path, upon hearing the Buddha's teachings, they can gain wisdom and diligently practice; if sentient beings have not seen the Jataka tales (stories of the Buddha's past lives), upon hearing the Buddha's teachings, they can attain the Samadhi of all places; if sentient beings have not completed their practice, upon hearing the Buddha's teachings, they can attain the Samadhi of Prediction; if sentient beings have not attained the Ten Powers of the Tathagata (the Buddha's ten powers), upon hearing the Buddha's teachings, they can attain the Indestructible Samadhi; if sentient beings have not attained the Four Fearlessnesses (the Buddha's four qualities of fearlessness), upon hearing the Buddha's teachings, they can attain the Inexhaustible Samadhi; if sentient beings have not attained the Unique Qualities of the Buddha, upon hearing the Buddha's teachings, they can attain the Unique Qualities Samadhi; if sentient beings have not attained the view free from ignorance, upon hearing the Buddha's teachings, they can attain the Wish-Fulfilling Samadhi; if sentient beings have not awakened to all the doors of the Buddha's Dharma, upon hearing the Buddha's teachings, they can attain the Pure and Immaculate Seal Samadhi; if sentient beings have not attained the wisdom of the All-Knowing One (the Buddha's wisdom), upon hearing the Buddha's teachings, they can attain the Samadhi of Good Understanding; if sentient beings have not accomplished all the Buddha's deeds, upon hearing the Buddha's teachings, they can attain the Immeasurable and Inexhaustible Samadhi; such sentient beings, in the Buddha's Dharma, each attain faith and understanding.
'There are Bodhisattvas whose minds are upright and without deceit, upon hearing the Buddha's teachings, they can attain eighty-four thousand Dharma doors, eighty-four thousand Samadhi doors, and seventy-five thousand Dharani doors (methods of retaining teachings). There are immeasurable and boundless Asankhya (extremely large number) Bodhisattva Mahasattvas (great Bodhisattvas) who cultivate the Mahayana teachings, upon hearing these teachings, they can also attain such immeasurable merits, and dwell in the stage of non-retrogression (a state from which one will not regress). Therefore, all Bodhisattva Mahasattvas, in order to obtain various adornments of firmness, make inconceivable vows, increase inconceivable knowledge and understanding, to adorn themselves, to adorn themselves with the thirty-two marks (the Buddha's thirty-two auspicious marks), and obtain the eighty minor marks (the Buddha's eighty minor characteristics), to adorn themselves with a wonderful voice, and teach according to the preferences of sentient beings, so that they may hear.'
法者滿足知見；以心莊嚴故，得諸三昧，不生退轉；以念莊嚴故，不失一切諸陀羅尼；以心莊嚴故，得分別諸法；以念莊嚴故，得解微塵等義；以善心莊嚴故，得堅固誓願，牢堅精進，如其所愿到于彼岸；以專心莊嚴故，次第過住；以佈施莊嚴故，于諸所須，悉能放舍；以持戒莊嚴故，令心善白，清凈無垢；以忍辱莊嚴故，于諸眾生，心無障閡；以精進莊嚴故，一切佐助，悉得成就；以禪定莊嚴故，於一切三昧中得師子游戲；以智慧莊嚴故，知諸煩惱習；以慈莊嚴故，專心念於一切眾生；以悲莊嚴故，悉能拔出眾生之苦；以喜莊嚴故，於一切法，心無疑惑；以舍莊嚴故，得離憍慢心，心無高下；以諸通莊嚴故，於一切法得師子游戲；以功德莊嚴故，得不可盡藏寶手；以智莊嚴故，知諸眾生所有諸心；以意莊嚴故，方便惺悟一切眾生；以光明莊嚴故，得智慧眼明；以諸辯莊嚴故，令眾生得法義應辭；以無畏莊嚴故，一切諸魔不能留難；以功德莊嚴故，得諸佛世尊所有功德；以法莊嚴故，得無閡辯，常為眾生演說妙法；以光明莊嚴故，得一切佛法光明；以照明莊嚴故，能遍照于諸佛世界；以他心莊嚴故，得正智無亂；以教誡莊嚴故，得如所說護持禁戒；以神足莊嚴故，得如意足到于彼岸；以受持一切諸如來莊嚴故，得入如
來無量法藏；以尊法莊嚴故，得不隨他智慧；以隨行一切善法莊嚴故，得如說而行，欲令如是眾生悉得如是等功德利益。若有無量無邊阿僧祇菩薩摩訶薩修集大乘，以我說一句法故，悉具如是白凈善法，皆使充足，以是故，諸菩薩摩訶薩于諸法中所得智慧，不從他聞，得成就大法光明，成阿耨多羅三藐三菩提。
「『世尊！若眾生於他方世界作五逆罪，乃至犯四重禁，燒滅善法，若學聲聞、緣覺、大乘，以願力故，欲來生我世界，既來生已，復取一切諸不善業，粗樸弊惡，其心喜求強梁難調，專以四倒貪著慳吝。如是等眾生，八萬四千異性亂心，我當爲其各各異性，廣說八萬四千法聚。
「『世尊！若有眾生學無上大乘，我當爲其具足廣說六波羅蜜，所謂檀波羅蜜，乃至般若波羅蜜。若有眾生學聲聞乘未種善根，愿求諸佛以為其師，我當安止於三歸依，然後勸令住六波羅蜜。若有眾生喜為殺害，我當安止於不殺中。若有眾生專行惡貪，我當安住于不盜中。若有眾生非法邪淫，我當安止不邪淫中。若有眾生各各故作誹謗妄語，我當安止不妄語中。若有眾生樂為狂癡，我當安止不飲酒中。若有眾生犯此五事，我當令受優婆塞五戒。若有眾生於諸善法不生喜樂，我當令其一日一夜受持八戒。若有眾生少於善根，于善根中
【現代漢語翻譯】 現代漢語譯本 具備無量佛法寶藏；因為以尊重佛法來莊嚴自己，所以能獲得不隨他人智慧而動的能力；因為隨順修行一切善法來莊嚴自己，所以能做到如所說的那樣去實行，希望使這樣的眾生都能獲得如此等等的功德利益。如果有無量無邊阿僧祇（無數）的菩薩摩訶薩（大菩薩）修習大乘佛法，因為我所說的一句佛法，都能完全具備如此清凈的善法，都使他們充足，因此，諸位菩薩摩訶薩在一切佛法中所獲得的智慧，不是從他人那裡聽來的，能成就大法光明，成就阿耨多羅三藐三菩提（無上正等正覺）。 『世尊！如果眾生在其他世界造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），乃至犯四重禁（殺、盜、淫、妄），燒燬善法，如果學習聲聞乘、緣覺乘、大乘，因為願力的緣故，想要來生到我的世界，既然來到我的世界后，又接受一切不善的業，粗俗鄙陋，他們的心喜歡追求強橫難調，專門以四倒（常、樂、我、凈的顛倒）貪著慳吝。像這樣的眾生，有八萬四千種不同性質的混亂心，我應當為他們各自不同的性質，廣泛宣說八萬四千法門。 『世尊！如果有眾生學習無上大乘，我應當為他們圓滿廣泛地宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也就是所謂的檀波羅蜜（佈施波羅蜜），乃至般若波羅蜜（智慧波羅蜜）。如果有眾生學習聲聞乘，還沒有種下善根，希望以諸佛為他們的老師，我應當先讓他們安住於三歸依（歸依佛、歸依法、歸依僧），然後勸導他們安住於六波羅蜜。如果有眾生喜歡殺害，我應當讓他們安住于不殺之中。如果有眾生專門行惡貪，我應當讓他們安住于不盜之中。如果有眾生非法邪淫，我應當讓他們安住于不邪淫之中。如果有眾生各自故意誹謗妄語，我應當讓他們安住于不妄語之中。如果有眾生喜歡狂亂愚癡，我應當讓他們安住于不飲酒之中。如果有眾生犯這五種行為，我應當讓他們受優婆塞（在家男居士）的五戒。如果有眾生對於各種善法不生歡喜，我應當讓他們一日一夜受持八戒。如果有眾生缺少善根，在善根中
【English Translation】 English version Possessing immeasurable Dharma treasures; because of adorning oneself with respect for the Dharma, one attains wisdom that does not follow others; because of adorning oneself by practicing all good dharmas, one is able to act as spoken, wishing to enable such beings to obtain such merits and benefits. If there are immeasurable, boundless asamkhya (countless) Bodhisattva Mahasattvas (great Bodhisattvas) who cultivate the Mahayana, because of one phrase of Dharma that I speak, they will all fully possess such pure good dharmas, and all will be fulfilled. Therefore, the wisdom that these Bodhisattva Mahasattvas obtain in all dharmas is not heard from others, they can achieve the great light of Dharma, and attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). 'World Honored One! If beings in other worlds commit the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), or even violate the four major prohibitions (killing, stealing, sexual misconduct, and lying), and destroy good dharmas, if they study the Sravaka Vehicle, Pratyekabuddha Vehicle, or Mahayana, because of their vows, they wish to be born in my world. Once they are born in my world, they then take on all unwholesome karma, being coarse and vile, their minds delight in pursuing the violent and difficult to tame, and they are solely attached to the four inversions (the inversions of permanence, bliss, self, and purity) with greed and stinginess. For such beings, with their eighty-four thousand different kinds of confused minds, I shall, for each of their different natures, extensively expound eighty-four thousand Dharma teachings. 'World Honored One! If there are beings who study the unsurpassed Mahayana, I shall fully and extensively expound the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom) for them, namely the Dana Paramita (perfection of generosity), up to the Prajna Paramita (perfection of wisdom). If there are beings who study the Sravaka Vehicle and have not yet planted good roots, wishing to have all Buddhas as their teachers, I shall first settle them in the Three Refuges (refuge in the Buddha, refuge in the Dharma, refuge in the Sangha), and then encourage them to abide in the Six Paramitas. If there are beings who delight in killing, I shall settle them in non-killing. If there are beings who are solely engaged in evil greed, I shall settle them in non-stealing. If there are beings who engage in unlawful sexual misconduct, I shall settle them in non-sexual misconduct. If there are beings who each intentionally engage in slanderous lying, I shall settle them in non-lying. If there are beings who delight in madness and delusion, I shall settle them in non-drinking. If there are beings who commit these five actions, I shall have them receive the five precepts of an Upasaka (male lay practitioner). If there are beings who do not rejoice in various good dharmas, I shall have them observe the eight precepts for one day and one night. If there are beings who lack good roots, in good roots
心生愛樂，我當令其于未來世，在佛法中出家學道，安止令住梵凈十戒。若有眾生悕心求于諸善根法，我當安止善根法中，令得成就梵行具足大戒。如是等眾生，作五逆罪，乃至慳吝，為是眾生，以種種門，示現神足，說諸句義，開示陰、界、諸入、苦、空、無常、無我，令住善妙安隱寂滅無畏涅槃，為如是四眾比丘、比丘尼、優婆塞、優婆夷說法。若有眾生求聞論議，我當說正法論，乃至有求解脫之者，我當爲說空無之論。若有眾生其心不樂於正善法，我當爲說營作眾事。若有眾生於正善法其心愛樂，我當爲說空三昧定示正解脫。
「『世尊！我為如是一一眾生，要當過于百千由旬不以神足，而以開示無量無邊種種方便，為解句義，示現神足，乃至涅槃，心不生厭。
「『世尊！我以三昧力故，舍第五分所得壽命而般涅槃，我於是時，自分其身如半葶藶子，為憐愍眾生故，求般涅槃。般涅槃后，所有正法住世千歲，像法住世滿五百歲。我涅槃后，若有眾生，以珍寶、伎樂供養舍利，乃至禮拜、右繞一匝，合掌稱歎、一莖華散，以是因緣隨其志願，於三乘中各不退轉。
「『世尊！我般涅槃后，若有眾生於我法中，乃至一戒，如我所說能堅持之，乃至讀誦一四句偈為他人說，令彼聽者心生歡喜，供養法師，乃至
【現代漢語翻譯】 現代漢語譯本 若有眾生心生愛樂，我應當使他們在未來世，于佛法中出家修道，安頓他們住于清凈的十戒之中。若有眾生渴望尋求各種善根之法，我應當安頓他們于善根法中，使他們成就清凈的修行，具足大戒。對於這些眾生，即使他們犯下五逆重罪，乃至慳吝，我也會爲了他們，以種種方式，示現神通，宣說各種經句的含義，開示五陰（色、受、想、行、識）、十二界（眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵）、十八入（六根、六塵、六識），以及苦、空、無常、無我之理，使他們安住于善妙、安穩、寂滅、無畏的涅槃境界。我會為四眾弟子，即比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）說法。若有眾生尋求聽聞論議，我應當宣說正法之論，乃至有尋求解脫之人，我應當為他們宣說空無之論。若有眾生其心不樂於正善之法，我應當為他們宣說經營世俗之事。若有眾生對於正善之法心生愛樂，我應當為他們宣說空三昧定，指示真正的解脫。 『世尊！我爲了像這樣每一個眾生，都要超過百千由旬（古印度長度單位，約合12-15公里）的距離，不以神通，而是以開示無量無邊的種種方便法門，來解釋經句的含義，示現神通，乃至引導他們到達涅槃，我的心也不會感到厭倦。 『世尊！我以三昧（禪定）之力，捨棄我第五分所得的壽命而入涅槃。我於此時，將自己的身體分成如半個葶藶子（一種植物的種子）般大小，爲了憐憫眾生，而求入涅槃。我入涅槃后，所有正法住世千年，像法住世滿五百年。我涅槃后，若有眾生，以珍寶、伎樂供養我的舍利，乃至禮拜、右繞一圈，合掌稱歎、散一莖花，以此因緣，他們將隨其志願，在三乘（聲聞乘、緣覺乘、菩薩乘）中各自不退轉。 『世尊！我入涅槃后，若有眾生於我的佛法中，乃至持守一戒，如我所說能夠堅持，乃至讀誦一四句偈（佛經中的四句詩）為他人宣說，使聽者心生歡喜，供養法師，乃至
【English Translation】 English version If beings generate loving joy, I shall cause them in future lives to leave home and study the Way in the Buddha's Dharma, settling them to abide in the pure ten precepts. If there are beings who aspire to seek all good root dharmas, I shall settle them in the good root dharmas, enabling them to achieve pure conduct and fully possess the great precepts. For such beings, even if they commit the five heinous crimes, or are even stingy, I will, for their sake, in various ways, manifest supernatural powers, explain the meanings of the verses, reveal the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (six sense bases and six sense objects), the eighteen dhatus (six sense bases, six sense objects, and six consciousnesses), as well as the principles of suffering, emptiness, impermanence, and no-self, enabling them to abide in the good, wonderful, peaceful, tranquil, fearless Nirvana. I will preach the Dharma to the four assemblies: Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen). If there are beings who seek to hear discussions, I shall expound the correct Dharma discussions, and even for those who seek liberation, I shall expound the discussions on emptiness and non-existence. If there are beings whose minds do not delight in the correct and good dharmas, I shall speak to them about engaging in worldly affairs. If there are beings whose minds delight in the correct and good dharmas, I shall speak to them about the Samadhi of emptiness, indicating true liberation. 'World Honored One! For each and every such being, I must travel more than a hundred thousand yojanas (an ancient Indian unit of distance, approximately 12-15 kilometers), not by supernatural powers, but by revealing immeasurable and boundless skillful means, to explain the meanings of the verses, manifest supernatural powers, and even guide them to Nirvana, and my mind will not become weary.' 'World Honored One! By the power of Samadhi (meditative concentration), I will relinquish the fifth portion of my life span and enter Nirvana. At that time, I will divide my body into pieces as small as half a mustard seed, seeking to enter Nirvana out of compassion for beings. After I enter Nirvana, the Correct Dharma will remain in the world for a thousand years, and the semblance Dharma will remain for five hundred years. After my Nirvana, if there are beings who offer relics with treasures and music, or even bow, circumambulate once, join their palms in praise, or scatter a single flower, by this cause, they will, according to their wishes, each not regress in the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana).' 'World Honored One! After I enter Nirvana, if there are beings in my Dharma, who even uphold one precept, as I have spoken, and are able to maintain it, or even recite a four-line verse (a four-line poem from the Buddhist scriptures) and explain it to others, causing the listeners to rejoice, and make offerings to the Dharma teacher, even'
一華一禮，以是因緣，隨其志願於三乘中各不退轉，乃至法炬滅、法幢倒。正法滅已，我之舍利尋沒于地至金剛際，爾時娑婆世界空無珍寶，我之舍利變為意相琉璃寶珠，其明焰盛從金剛際出於世間，上至阿迦尼吒天，雨種種華曼陀羅華、摩訶曼陀羅華、波利質多華、曼殊沙華、摩訶曼殊沙華，有凈光明大如車輪，百葉、千葉，或百千葉，或百千華，其光遍照。復有好香微妙常敷，觀者無厭。其明焰盛不可稱計，微妙之香無量無邊，純雨如是無量諸華。當其雨時，復出種種微妙音聲，佛聲、法聲、比丘僧聲、三歸依聲、優婆塞戒聲、成就八戒聲、出家十戒聲、佈施聲、持戒聲、清凈梵行具大戒聲、佐助眾事聲、讀經聲、禪思惟聲、觀不凈聲、念出入息聲、非想非非想聲、有想無想聲、識處聲、空處聲、八勝處聲、十一切入聲、定慧聲、空聲、無相聲、無作聲、十二因緣聲、具足聲聞藏聲、學緣覺聲、具足大乘六波羅蜜聲，于其華中出如是等聲，色界諸天皆悉聞之，本昔所作諸善根本，各自憶念，所有不善尋自悔責，即便來下娑婆世界，教化世間無量眾生，悉令得住於十善中。欲界諸天亦得聞受，所有愛結貪喜五欲，諸心數法悉得寂靜，本昔所作諸善根本，各自憶念，所有不善尋自悔責，即便來下娑婆世界，教化世間無
【現代漢語翻譯】 現代漢語譯本：一朵花或一次禮敬，以此因緣，他們會隨自己的意願在聲聞乘、緣覺乘、菩薩乘這三乘中各自不退轉，直到佛法之火熄滅、法幢倒塌。正法滅盡后，我的舍利會沉入地底直至金剛際（指最堅固的地面），那時娑婆世界將空無珍寶。我的舍利會變成意相琉璃寶珠，其光芒熾盛，從金剛際顯現於世間，上至阿迦尼吒天（色界頂層天）。天空中會降下種種花，如曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、波利質多華（天界之花）、曼殊沙華（天界之花）、摩訶曼殊沙華（大曼殊沙花），這些花有清凈的光明，大如車輪，有百葉、千葉，或百千葉，或百千朵花，其光芒遍照。還有美好的香氣微妙地散發，觀者不會感到厭倦。其光芒熾盛，不可計數，微妙的香氣無量無邊，純粹降下如此無量的花朵。當花雨降下時，還會發出種種微妙的聲音，如佛的聲音、法的聲音、比丘僧的聲音、三歸依的聲音、優婆塞戒的聲音、成就八戒的聲音、出家十戒的聲音、佈施的聲音、持戒的聲音、清凈梵行具足大戒的聲音、佐助眾事的聲音、讀經的聲音、禪思惟的聲音、觀不凈的聲音、念出入息的聲音、非想非非想的聲音、有想無想的聲音、識處的聲音、空處的聲音、八勝處的聲音、十一切入的聲音、定慧的聲音、空的聲音、無相的聲音、無作的聲音、十二因緣的聲音、具足聲聞藏的聲音、學緣覺的聲音、具足大乘六波羅蜜的聲音。在這些花中發出這樣的聲音，諸天都聽到了，他們回憶起過去所做的善行，並各自懺悔所做的不善行為，然後來到娑婆世界，教化世間無量眾生，使他們都能安住於十善之中。欲界諸天也能聽到並接受這些教誨，他們對愛慾的執著、貪婪和五欲的喜好，以及各種心所法都得以寂靜。他們回憶起過去所做的善行，並各自懺悔所做的不善行為，然後來到娑婆世界，教化世間無量眾生。
【English Translation】 English version: One flower or one act of reverence, by this cause and condition, they will, according to their own wishes, each not regress in the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva, until the torch of Dharma is extinguished and the banner of Dharma falls. After the extinction of the Right Dharma, my relics will sink into the earth to the Vajra boundary (the most solid ground), at that time the Saha world will be empty of treasures. My relics will transform into wish-fulfilling lapis lazuli jewels, their light blazing, emerging from the Vajra boundary into the world, reaching up to the Akanistha Heaven (the highest heaven in the realm of form). Various flowers will rain down, such as Mandarava flowers (heavenly flowers), Maha-mandarava flowers (great Mandarava flowers), Parijata flowers (heavenly flowers), Manjusaka flowers (heavenly flowers), and Maha-manjusaka flowers (great Manjusaka flowers), these flowers have pure light, as large as chariot wheels, with a hundred petals, a thousand petals, or a hundred thousand petals, or a hundred thousand flowers, their light shining everywhere. There will also be a wonderful fragrance subtly spreading, which those who observe will not tire of. Their light is blazing, beyond measure, the subtle fragrance is immeasurable and boundless, purely raining down such immeasurable flowers. When the flower rain falls, various subtle sounds will also be emitted, such as the sound of the Buddha, the sound of the Dharma, the sound of the Bhikkhu Sangha, the sound of the Three Refuges, the sound of the Upasaka precepts, the sound of accomplishing the Eight Precepts, the sound of the Ten Precepts of Ordination, the sound of giving, the sound of upholding precepts, the sound of pure Brahma conduct with great precepts, the sound of assisting in various matters, the sound of reciting scriptures, the sound of meditation, the sound of contemplating impurity, the sound of mindfulness of breathing, the sound of neither perception nor non-perception, the sound of perception and non-perception, the sound of the sphere of consciousness, the sound of the sphere of emptiness, the sound of the eight victories, the sound of the ten all-encompassing, the sound of concentration and wisdom, the sound of emptiness, the sound of no-sign, the sound of no-action, the sound of the twelve links of dependent origination, the sound of the complete Sravaka Pitaka, the sound of learning Pratyekabuddha, the sound of the complete Six Paramitas of the Mahayana. From these flowers, such sounds will be emitted, all the devas will hear them, they will recall the good roots they had cultivated in the past, and each will repent for the unwholesome actions they had done, and then they will come down to the Saha world, to teach countless beings in the world, enabling them all to abide in the ten virtues. The devas of the desire realm will also hear and receive these teachings, their attachments to love, greed, and the pleasures of the five senses, and all mental states will be pacified. They will recall the good roots they had cultivated in the past, and each will repent for the unwholesome actions they had done, and then they will come down to the Saha world, to teach countless beings in the world.
量眾生，悉令得住於十善中。
「『世尊！如是諸華于虛空中，復當化作種種珍寶，金銀、摩尼、真珠、琉璃、珂貝、璧玉、真寶、偽寶、馬瑙、珊瑚、天冠、寶飾，如雨而下，一切遍滿娑婆世界。爾時，人民其心和悅，無諸斗諍、飢餓、疾病，他方怨賊、惡口諸毒，一切消滅皆得寂靜。爾時，世界有如是樂，若有眾生見諸珍寶，若觸若用，於三乘中無有退轉。是諸珍寶作是利益，作利益已，還沒于地，至本住處金剛際上。
「『世尊！娑婆世界兵劫起時，我身舍利復當化作紺琉璃珠從地而出，上至阿迦尼吒天，雨種種華，曼陀羅華、摩訶曼陀羅華、波利質多華，乃至還沒于地，至本住處金剛際，亦復如是。世尊！如刀兵劫，飢餓疾疫，亦復如是。
「『世尊！如是大賢劫中，我般涅槃后，是諸舍利作如是佛事，調伏無量無邊眾生，於三乘中得不退轉，如是當於五佛世界微塵數等大劫之中，調伏無量無邊眾生，令於三乘得不退轉。
「『世尊！若后滿千恒沙等阿僧祇劫，於十方無量無邊阿僧祇余世界，成佛出世者，悉是我修阿耨多羅三藐三菩提時，所教化初發阿耨多羅三藐三菩提心，安止令住六波羅蜜者。
「『世尊！我成阿耨多羅三藐三菩提已，所可勸化令發阿耨多羅三藐三菩提心，安止令住六波羅蜜，
【現代漢語翻譯】 現代漢語譯本 使所有眾生都能安住於十善之中。 『世尊！這些花在虛空中，還會化作各種珍寶，如金銀、摩尼（如意寶珠）、真珠（珍珠）、琉璃（寶石）、珂貝（貝殼）、璧玉（玉器）、真寶（真正的寶物）、偽寶（仿造的寶物）、馬瑙（瑪瑙）、珊瑚、天冠（天人的頭冠）、寶飾，像雨一樣落下，遍滿整個娑婆世界。那時，人們的心情和悅，沒有爭鬥、飢餓、疾病，其他地方的怨恨、盜賊、惡語等毒害，一切都消滅，得到寂靜。那時，世界有這樣的快樂，如果有眾生見到這些珍寶，或者觸控或者使用，在三乘（聲聞乘、緣覺乘、菩薩乘）中都不會退轉。這些珍寶產生這樣的利益，產生利益后，又會沒入地下，回到原來的住處金剛際上。 『世尊！當娑婆世界發生兵劫時，我的舍利還會化作紺琉璃珠，從地裡出來，上升到阿迦尼吒天（色界頂天），降下各種花，如曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、波利質多華（天界之花），乃至沒入地下，回到原來的住處金剛際，也是這樣。世尊！如刀兵劫、飢餓、疾病，也是這樣。 『世尊！像這樣的大賢劫中，我般涅槃后，這些舍利會做這樣的佛事，調伏無量無邊的眾生，使他們在三乘中不會退轉，這樣將會在五佛世界微塵數等的大劫中，調伏無量無邊的眾生，使他們在三乘中不會退轉。 『世尊！如果之後經過滿千恒河沙數等阿僧祇劫，在十方無量無邊的阿僧祇其他世界，有佛成道出世，他們都是我修阿耨多羅三藐三菩提（無上正等正覺）時，所教化最初發阿耨多羅三藐三菩提心，安住於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的人。 『世尊！我成就阿耨多羅三藐三菩提后，所勸化令發阿耨多羅三藐三菩提心，安住於六波羅蜜，
【English Translation】 English version To cause all sentient beings to dwell in the ten virtues. 'World Honored One! These flowers in the empty space will transform into various treasures, such as gold, silver, mani (wish-fulfilling jewels), pearls, lapis lazuli, cowrie shells, jade, true treasures, imitation treasures, agate, coral, heavenly crowns, and precious ornaments, falling like rain, filling the entire Saha world. At that time, the people's hearts will be joyful, without strife, hunger, or disease. The resentment, thieves, and evil words from other places will all be eliminated, and they will attain tranquility. At that time, the world will have such joy. If any sentient beings see these treasures, or touch or use them, they will not regress in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). These treasures will produce such benefits, and after producing benefits, they will sink into the ground, returning to their original dwelling place on the Vajra boundary. 'World Honored One! When the Saha world experiences a kalpa of war, my relics will transform into dark blue lapis lazuli beads, emerging from the ground, rising to the Akanistha heaven (the highest heaven in the realm of form), raining down various flowers, such as Mandarava flowers (heavenly flowers), Maha-Mandarava flowers (great Mandarava flowers), and Parijataka flowers (heavenly flowers), and then sinking into the ground, returning to their original dwelling place on the Vajra boundary, just like that. World Honored One! The same is true for kalpas of war, famine, and disease. 'World Honored One! In such a great Bhadrakalpa, after my Parinirvana, these relics will perform such Buddha deeds, subduing immeasurable and boundless sentient beings, causing them not to regress in the three vehicles. In this way, they will subdue immeasurable and boundless sentient beings in great kalpas equal to the number of dust particles in five Buddha worlds, causing them not to regress in the three vehicles. 'World Honored One! If, after a full thousand Ganges sands of asamkhya kalpas, Buddhas appear in immeasurable and boundless asamkhya other worlds in the ten directions, they will all be those who, when I was cultivating Anuttara-samyak-sambodhi (unexcelled complete enlightenment), were initially taught to generate the mind of Anuttara-samyak-sambodhi and were established in the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). 'World Honored One! After I attain Anuttara-samyak-sambodhi, those whom I have encouraged to generate the mind of Anuttara-samyak-sambodhi and established in the six paramitas,
及涅槃后舍利變化，所化眾生令發阿耨多羅三藐三菩提心者，是諸眾生過千恒河沙等阿僧祇劫，於十方無量無邊阿僧祇世界成佛出世，皆當稱我名字而說讚歎：「過去久遠有劫名賢，初入劫時，第四世尊名曰某甲，彼佛世尊勸化我等，初發阿耨多羅三藐三菩提心。我等爾時燒滅善心，集不善根，作五逆罪乃至邪見，彼佛爾時勸化我等，令得安住六波羅蜜，因是即得解了一切陀羅尼門，轉正法輪，離生死縛，令無量無邊百千眾生，安住勝果，復令無量百千眾生，安止天人乃至解脫果。」若有眾生求菩提道，聞讚歎我已，各問于佛：「彼佛世尊見何義利，于重五濁惡世之中，成阿耨多羅三藐三菩提？」是諸世尊，即便向是求菩提道善男子、善女人，說我往昔所成大悲，初發阿耨多羅三藐三菩提心，莊嚴世界及妙善愿本起因緣。是人聞已，其心驚愕嘆未曾有，尋發妙愿，于諸眾生生大悲心，如我無異，作是愿言：「其有如是重五濁世，其中眾生作五逆罪，乃至成就諸不善根，我當於中而調伏之。」彼諸世尊，以是諸人成就大悲，於五濁世發諸善愿，隨其所求而與授記。
「『世尊！彼佛世尊，復為修學大乘諸人，說我舍利所作變化本起因緣：「過去久遠有佛世尊號字某甲，般涅槃后，刀兵疾病飢餓劫起，我等爾時于其劫中
【現代漢語翻譯】 現代漢語譯本 以及我涅槃后舍利的變化，那些被我教化而發起了阿耨多羅三藐三菩提心（無上正等正覺之心）的眾生，他們會在超過千恒河沙數般的阿僧祇劫（無數個大劫）之後，在十方無量無邊的阿僧祇世界成佛出世，都會稱念我的名字並讚歎說：『在過去久遠之前，有一個名為賢的劫，在劫初之時，第四位世尊名為某甲，那位佛世尊勸化我們，初次發起了阿耨多羅三藐三菩提心。我們當時燒燬了善心，積累了不善的根，造作了五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）乃至邪見，那位佛當時勸化我們，使我們安住於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），因此得以瞭解一切陀羅尼門（總持法門），轉動正法輪（宣說佛法），脫離生死束縛，使無量無邊的百千眾生，安住于殊勝的果位，又使無量百千眾生，安止於天人乃至解脫的果位。』如果有眾生尋求菩提道，聽聞對我的讚歎后，各自會問佛：『那位佛世尊看到什麼意義和利益，在如此嚴重的五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）之中，成就了阿耨多羅三藐三菩提？』那些世尊，就會向那些尋求菩提道的善男子、善女人，講述我往昔所成就的大悲心，初發阿耨多羅三藐三菩提心，莊嚴世界以及殊勝善愿的本起因緣。這些人聽聞后，內心會感到驚愕，讚歎從未有過，隨即發起殊勝的願望，對一切眾生生起大悲心，如同我一樣，併發愿說：『如果有像這樣嚴重的五濁惡世，其中的眾生造作五逆罪，乃至成就各種不善的根，我應當在其中調伏他們。』那些世尊，因為這些人成就了大悲心，在五濁惡世中發起了各種善愿，會隨他們所求而給予授記（預言未來成佛）。 『世尊！那位佛世尊，又為修學大乘的眾人，講述我的舍利所作變化的本起因緣：『在過去久遠之前，有一位佛世尊，名號為某甲，般涅槃（入滅）后，刀兵、疾病、飢餓的劫難興起，我們當時在那劫難中
【English Translation】 English version And the transformations of my relics after my Parinirvana, those sentient beings who were transformed by me and generated the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), after passing through countless asamkhya kalpas (incalculable eons) exceeding a thousand Ganges Rivers' worth, will become Buddhas in the immeasurable and boundless asamkhya worlds of the ten directions. They will all call out my name and praise me, saying: 'In the distant past, there was a kalpa named 'Worthy,' and at the beginning of that kalpa, the fourth World Honored One was named 'So-and-so.' That Buddha, the World Honored One, encouraged us to initially generate the Anuttara-samyak-sambodhi mind. At that time, we burned away our good intentions, accumulated unwholesome roots, committed the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), and even held wrong views. That Buddha then encouraged us, enabling us to abide in the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and thus we were able to understand all the Dharani gates (mantra gateways), turn the wheel of the Dharma (teach the Dharma), break free from the bonds of birth and death, and enable countless hundreds of thousands of sentient beings to abide in the supreme fruit, and also enable countless hundreds of thousands of sentient beings to abide in the realms of gods and humans, and even the fruit of liberation.' If there are sentient beings seeking the Bodhi path, upon hearing the praises of me, they will each ask the Buddhas: 'What meaning and benefit did that Buddha, the World Honored One, see in achieving Anuttara-samyak-sambodhi in such a severe world of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life)?' Those World Honored Ones will then tell those good men and good women who seek the Bodhi path about the great compassion I achieved in the past, the initial generation of the Anuttara-samyak-sambodhi mind, the adornment of the world, and the original causes and conditions of the sublime and virtuous vows. Upon hearing this, these people will be astonished and praise it as unprecedented, and will immediately generate sublime vows, giving rise to great compassion for all sentient beings, just like me, and make the vow: 'If there is such a severe world of the five turbidities, and the sentient beings within it commit the five heinous offenses, and even accomplish all kinds of unwholesome roots, I shall tame them within it.' Those World Honored Ones, because these people have achieved great compassion and have generated various virtuous vows in the world of the five turbidities, will grant them predictions (prophecies of future Buddhahood) according to their requests. 'World Honored One! That Buddha, the World Honored One, also told those who study the Mahayana about the original causes and conditions of the transformations made by my relics: 'In the distant past, there was a Buddha, the World Honored One, named 'So-and-so.' After his Parinirvana (passing into extinction), the calamities of war, disease, and famine arose. At that time, in that calamity,
受諸苦惱，是佛舍利為我等故，作種種神足師子游戲，是故我等即得發阿耨多羅三藐三菩提心，種諸善根，精勤修集於六波羅蜜，如上廣說。」』」
佛告寂意菩薩：「善男子！爾時，寶海梵志在寶藏佛所，諸天大眾人非人前，尋得成就大悲之心廣大無量，作五百誓願已，復白佛言：『世尊！若我所愿不成不得己利者，我則不于未來賢劫重五濁惡、互共鬥諍、末世盲癡、無所師咨、無有教誡、墮于諸見、大黑闇中作五逆惡，如上說中成就所愿，作于佛事。我今則舍菩提之心，亦不願於他方佛土殖諸善根。世尊！我今如是專心，不以是善根成阿耨多羅三藐三菩提，亦不願求辟支佛乘，亦復不願作聲聞乘、天王、人王，貪樂五欲生天人中，不求乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、夜叉、羅剎、諸龍王等，以是善根不求如是諸處。世尊！若得大富以施為因，若得生天以戒為因，若得大智以廣學為因，若斷煩惱以思惟為因，如佛言曰：「如是等事皆是己利功德之人，則能隨其所求皆悉得之。」世尊！若我善根成就得己利者，我之所有佈施持戒，多聞思惟悉當成就，以是果報皆為地獄一切眾生，若有眾生墮阿鼻地獄，以是善根，當拔濟之，令生人中，聞佛說法即得開解，成阿羅漢速入涅槃。是諸眾生若業報未盡，我
【現代漢語翻譯】 現代漢語譯本：『遭受種種苦惱，是佛陀的舍利爲了我們這些眾生的緣故，示現種種神通，如獅子般的遊戲。因此，我們才得以發起阿耨多羅三藐三菩提心（無上正等正覺之心），種下各種善根，精勤修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），如前面所廣說的那樣。』
佛陀告訴寂意菩薩：『善男子！那時，寶海梵志在寶藏佛那裡，在諸天大眾、人非人面前，隨即成就了廣大無量的大悲之心，發了五百個誓願后，又對佛說：『世尊！如果我所發的愿不能成就，不能利益自己，那麼我就不在未來的賢劫中，在五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁）中，與人互相爭鬥，在末世的盲目愚癡中，沒有老師可以請教，沒有教誡可以遵循，墮入各種邪見，在大黑暗中造作五逆惡業（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），如前面所說的那樣成就所愿，做佛的事業。我如今就捨棄菩提之心，也不願在其他佛土種植善根。世尊！我如今如此專心，不以這些善根成就阿耨多羅三藐三菩提，也不願求辟支佛乘（緣覺乘），也不願作聲聞乘、天王、人王，貪戀五欲而生於天人之中，不求乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、夜叉（捷疾鬼）、羅剎（惡鬼）、諸龍王等，不以這些善根求得這些果報。世尊！如果得到大富是由於佈施的因，如果得生天是由於持戒的因，如果得到大智慧是由於廣學的因，如果斷除煩惱是由於思惟的因，如佛所說：『像這些事都是自己利益功德的人，就能隨其所求都得到。』世尊！如果我的善根成就，得到自己的利益，我所有的佈施、持戒、多聞、思惟都應當成就，以這些果報，都爲了地獄的一切眾生，如果有眾生墮入阿鼻地獄，以這些善根，應當救拔他們，讓他們生到人間，聽聞佛法，立即得到開悟，成就阿羅漢，迅速進入涅槃。這些眾生如果業報未盡，我』
【English Translation】 English version: 『Suffering various afflictions, it is because of the Buddha's relics that for our sake, he performs various miraculous feats, like a lion's play. Therefore, we are able to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), plant various roots of goodness, and diligently cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), as described in detail above.』
The Buddha said to Bodhisattva Jiyi: 『Good man! At that time, the Brahmin Baohai, in the presence of the Buddha Baozang, and before the assembly of gods, humans, and non-humans, immediately attained a great compassionate heart, vast and immeasurable. After making five hundred vows, he further said to the Buddha: 『World Honored One! If my vows are not fulfilled and I do not benefit myself, then I will not, in the future Kalpa of the Worthy, in the evil world of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life), contend with others, in the blind ignorance of the end times, without teachers to consult, without precepts to follow, falling into various wrong views, and in great darkness, commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha), as mentioned above, to fulfill my vows and do the work of the Buddha. I will now abandon the mind of Bodhi and will not plant roots of goodness in other Buddha lands. World Honored One! I am now so focused that I will not use these roots of goodness to attain Anuttara-samyak-sambodhi, nor do I wish to seek the Pratyekabuddha vehicle (the vehicle of the solitary enlightened), nor do I wish to become a Sravaka (hearer) vehicle, a king of gods, or a king of humans, indulging in the five desires and being born among gods and humans. I do not seek to be a Gandharva (celestial musician), an Asura (demigod), a Garuda (golden-winged bird), a Kinnara (celestial musician), a Mahoraga (great serpent god), a Yaksha (swift ghost), a Rakshasa (demon), or any of the dragon kings. I do not seek these rewards with these roots of goodness. World Honored One! If great wealth is obtained through the cause of generosity, if birth in heaven is obtained through the cause of morality, if great wisdom is obtained through the cause of extensive learning, if the cutting off of afflictions is obtained through the cause of contemplation, as the Buddha said: 『Those who have such merits of self-benefit will obtain whatever they seek.』 World Honored One! If my roots of goodness are fulfilled and I obtain my own benefit, all my generosity, morality, learning, and contemplation should be fulfilled. With these rewards, all for the sake of all beings in hell, if there are beings who fall into Avici hell, with these roots of goodness, I should rescue them, let them be born in the human realm, hear the Dharma, immediately attain enlightenment, become Arhats, and quickly enter Nirvana. If the karmic retribution of these beings is not exhausted, I』
當舍壽，入阿鼻獄代受苦惱。愿令我身數如一佛世界微塵，一一身如須彌山等，是一一身覺諸苦樂，如我今身所覺苦樂，一一身受如一佛世界微塵數等，種種重惡苦惱之報，如今一佛世界微塵等，十方諸佛世界所有眾生，作五逆惡起不善業，乃至當墮阿鼻地獄，若後過如一佛世界微塵等大劫，十方諸佛世界微塵數等所有眾生，作五逆惡起不善業，當墮阿鼻地獄者，我當爲是一切眾生，于阿鼻地獄代受諸苦，令不墮地獄，值遇諸佛咨受妙法，出於生死，入涅槃城。我今要當代是眾生，久久常處阿鼻地獄。複次，如一佛世界微塵數等，十方世界所有眾生惡業成就，當必受果，墮火炙地獄，如阿鼻地獄、所說炙地獄、摩訶盧獦地獄、逼迫地獄、黑繩地獄、想地獄，及種種畜生、餓鬼、貧窮、夜叉、拘槃、茶毗、舍遮、阿修羅、迦樓羅等，皆亦如是。
「『世尊！若有如一佛世界微塵數等，十方世界，所有眾生，成就惡業，必當受報，生於人中，聾盲、瘖啞、無手、無腳、心亂失念、食啖不凈，我亦當代如是眾生，受于諸罪，如上所說。複次，若有眾生墮阿鼻地獄受諸苦惱，我當久久代是眾生受諸苦惱，如生死眾生所受陰、界、諸入，畜生、餓鬼、貧窮、夜叉、拘辦、茶毗、舍遮、阿修羅、迦樓羅等，皆亦如是。
「『世
【現代漢語翻譯】 現代漢語譯本：當我的壽命終結時，我願進入阿鼻地獄（Avici Hell，佛教中最底層的地獄）代替眾生承受苦惱。我願我的身體數量如同一個佛世界（Buddha-field，佛所教化的世界）的微塵一樣多，每一個身體都如同須彌山（Mount Sumeru，佛教宇宙觀中的中心山）一樣巨大，每一個身體都感受著各種苦樂，如同我現在這個身體所感受的苦樂一樣。每一個身體都承受著如同一個佛世界微塵數量一樣多的種種深重惡業的苦報。如今，一個佛世界微塵數量的眾生，以及十方諸佛世界所有眾生，造作五逆（五種極惡的罪行）惡業，生起不善之業，乃至應當墮入阿鼻地獄。如果經過如同一個佛世界微塵數量的大劫（kalpa，佛教的時間單位）之後，十方諸佛世界微塵數量的眾生，造作五逆惡業，生起不善之業，應當墮入阿鼻地獄，我應當為所有這些眾生，在阿鼻地獄代替他們承受各種痛苦，使他們不墮入地獄，能夠遇到諸佛，請教微妙的佛法，脫離生死輪迴，進入涅槃（Nirvana，佛教的解脫境界）之城。我如今要代替這些眾生，長久地處於阿鼻地獄之中。此外，如同一個佛世界微塵數量的十方世界所有眾生，惡業成熟，必定會受果報，墮入火炙地獄，如同阿鼻地獄、所說的炙地獄、摩訶盧獦地獄（Maharorava Hell，大號叫地獄）、逼迫地獄、黑繩地獄（Kalasutra Hell，以黑繩捆綁的地獄）、想地獄，以及各種畜生、餓鬼、貧窮、夜叉（Yaksa，一種鬼神）、拘槃（Kumbhanda，一種鬼神）、茶毗（Pisaca，一種食肉鬼）、舍遮（Preta，餓鬼）、阿修羅（Asura，一種好戰的鬼神）、迦樓羅（Garuda，一種金翅鳥神）等，都同樣如此。 『世尊！如果如同一個佛世界微塵數量的十方世界，所有眾生，成就惡業，必定會受報，出生在人道中，成為聾子、瞎子、啞巴、沒有手、沒有腳、心神錯亂、失去正念、吃不乾淨的東西，我也應當代替這些眾生，承受各種罪報，如同上面所說。此外，如果有眾生墮入阿鼻地獄承受各種苦惱，我應當長久地代替這些眾生承受各種苦惱，如同生死輪迴中的眾生所承受的陰（skandha，五蘊）、界（dhatu，十八界）、諸入（ayatana，十二處），以及畜生、餓鬼、貧窮、夜叉、拘辦、茶毗、舍遮、阿修羅、迦樓羅等，都同樣如此。』 『世
【English Translation】 English version: When my life ends, I vow to enter the Avici Hell (the lowest level of hell in Buddhism) to suffer in place of all sentient beings. I wish that the number of my bodies be as numerous as the dust particles in a Buddha-field (a world where a Buddha teaches), and each body be as large as Mount Sumeru (the central mountain in Buddhist cosmology). Each body would experience all kinds of suffering and joy, just as my current body does. Each body would endure the retribution of various heavy evil deeds, as numerous as the dust particles in a Buddha-field. Now, if sentient beings, as numerous as the dust particles in a Buddha-field, and all sentient beings in the ten directions of Buddha-fields, commit the five heinous offenses (five extremely evil acts), generate unwholesome karma, and are destined to fall into Avici Hell; and if, after a great kalpa (an eon in Buddhist time) as numerous as the dust particles in a Buddha-field, sentient beings as numerous as the dust particles in the ten directions of Buddha-fields commit the five heinous offenses, generate unwholesome karma, and are destined to fall into Avici Hell, I shall, for all these sentient beings, suffer all kinds of torments in Avici Hell in their place, so that they will not fall into hell, but will encounter Buddhas, learn the wonderful Dharma, escape the cycle of birth and death, and enter the city of Nirvana (the state of liberation in Buddhism). I now wish to take the place of these sentient beings and remain in Avici Hell for a long time. Furthermore, if sentient beings in the ten directions of worlds, as numerous as the dust particles in a Buddha-field, have their evil karma ripened and are destined to receive retribution, falling into the burning hells, such as Avici Hell, the burning hells, Maharorava Hell (the Great Howling Hell), the hells of oppression, Kalasutra Hell (the Black Rope Hell), the hells of thought, and various animals, hungry ghosts, the poor, Yakshas (a type of spirit), Kumbhandas (a type of demon), Pisacas (flesh-eating demons), Pretas (hungry ghosts), Asuras (a type of warring spirit), Garudas (a mythical bird-like creature), and so on, it is all the same. 『World Honored One! If sentient beings in the ten directions of worlds, as numerous as the dust particles in a Buddha-field, have their evil karma ripened and are destined to receive retribution, being born in the human realm as deaf, blind, mute, without hands, without feet, with confused minds, losing mindfulness, eating unclean things, I shall also take the place of these sentient beings, enduring all kinds of suffering, as mentioned above. Furthermore, if there are sentient beings who fall into Avici Hell and endure various torments, I shall long endure these torments in their place, just as sentient beings in the cycle of birth and death endure the skandhas (the five aggregates), dhatus (the eighteen elements), ayatanas (the twelve sense bases), as well as animals, hungry ghosts, the poor, Yakshas, Kumbhandas, Pisacas, Pretas, Asuras, Garudas, and so on, it is all the same.』 『World
尊！若我所愿成就逮得己利，成阿耨多羅三藐三菩提，如上所愿者，十方無量無邊阿僧祇世界，在在處處現在諸佛，為眾生說法，悉當爲我作證，亦是諸佛之所知見。世尊！惟愿今者與我阿耨多羅三藐三菩提記，于賢劫中，人壽百二十歲時，成佛出世，如來、應供、正遍知，乃至天人師、佛、世尊。世尊！若我必能成就如是佛事，如我願者，令此大眾，及諸天龍、阿修羅等，若處地虛空，唯除如來，其餘一切皆當涕泣，悉於我前，頭面作禮讚言：「善哉！善哉！大悲成就無能及也。得念甚深，為諸眾生，生是深悲，發堅固誓願。汝今所作不由他教，以專心大悲覆護一切，攝取五逆諸不善人。汝之善愿我今悉知，汝初發阿耨多羅三藐三菩提心時，已為眾生作大良藥，為作歸依擁護舍宅，為令眾生得解脫故，作是誓願。汝今所愿得己利者，如來為汝授阿耨多羅三藐三菩提記。」』
「『說是語已，時轉輪聖王無量清凈，尋從座起悲泣淚出，叉手合掌，向是梵志，頭面敬禮，而說偈言：
「『汝今所愿， 堅固甚深， 放捨己樂， 為諸眾生， 起大悲心， 為我等現， 諸法真實， 妙勝之相。』
「爾時，觀世音菩薩說偈贊言：
「『眾生多所著， 汝今無所著， 于上下諸根， 久已得自在，
【現代漢語翻譯】 現代漢語譯本：'尊者！如果我所愿能夠成就，獲得自身的利益，成就阿耨多羅三藐三菩提（無上正等正覺），如同我以上所愿的那樣，十方無量無邊的阿僧祇（無數）世界，在每一個地方，現在諸佛為眾生說法，都應當為我作證，這也是諸佛所知所見的。世尊！只願現在您能給我阿耨多羅三藐三菩提的授記，在賢劫中，人壽一百二十歲時，成佛出世，成為如來、應供、正遍知（佛的十號），乃至天人師、佛、世尊。世尊！如果我必定能夠成就這樣的佛事，如同我所愿的那樣，讓此大眾，以及諸天龍、阿修羅（八部眾）等，無論在地上還是虛空中，除了如來，其餘一切都應當涕淚悲泣，在我面前，頭面頂禮，讚歎說：「善哉！善哉！大悲成就，無人能及。得念甚深，爲了眾生，生起如此深切的悲心，發出堅固的誓願。你現在所做不是受他人教導，而是以專一的大悲心覆蓋守護一切，攝取五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）等不善之人。你的善愿我如今全部知曉，你最初發阿耨多羅三藐三菩提心時，已經為眾生做了大良藥，為他們做了歸依、擁護的舍宅，爲了讓眾生得到解脫，發下了這樣的誓願。你現在所愿獲得自身利益，如來為你授阿耨多羅三藐三菩提的記別。」' '說完這些話后，當時轉輪聖王無量清凈，立刻從座位上起身，悲傷地流著眼淚，叉手合掌，向那位梵志，頭面敬禮，並說偈頌道：' '你現在所愿，堅固而深遠，放下自己的快樂，爲了眾生，生起大悲心，為我們顯現，諸法真實的，微妙殊勝的相貌。' '這時，觀世音菩薩說偈讚歎道：' '眾生多有執著，你現在沒有執著，對於上下諸根，早已獲得自在，'
【English Translation】 English version: 'Venerable One! If my wish is fulfilled and I attain my own benefit, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), as I have wished above, in the immeasurable and boundless Asamkhya (countless) worlds of the ten directions, wherever the present Buddhas are teaching the Dharma to sentient beings, they should all bear witness for me, and this is also known and seen by all the Buddhas. World Honored One! I only wish that you would now give me the prediction of Anuttara-samyak-sambodhi, that in the Bhadrakalpa (the current kalpa), when the human lifespan is one hundred and twenty years, I will become a Buddha and appear in the world, as a Tathagata, Arhat, Samyak-sambuddha (the ten titles of a Buddha), and even as a Teacher of Gods and Humans, Buddha, World Honored One. World Honored One! If I am certain to accomplish such Buddha deeds, as I wish, let this assembly, as well as the Devas, Nagas, Asuras (the eight kinds of beings), etc., whether on the ground or in the sky, except for the Tathagata, all others should weep with tears, and before me, bow their heads and praise, saying: 「Excellent! Excellent! The great compassion is accomplished, and none can compare. You have attained profound mindfulness, and for the sake of sentient beings, you have generated such deep compassion, and made a firm vow. What you are doing now is not from the teachings of others, but with a focused great compassion, you cover and protect all, and gather the five rebellious acts (killing father, killing mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) and other unwholesome people. Your good wishes I now know completely, when you first generated the mind of Anuttara-samyak-sambodhi, you have already become a great medicine for sentient beings, a refuge, a protective dwelling, and in order to liberate sentient beings, you made such a vow. Your wish to obtain your own benefit, the Tathagata will give you the prediction of Anuttara-samyak-sambodhi.」' 'Having spoken these words, the Holy King of the Wheel, Immeasurable Purity, immediately rose from his seat, weeping with tears, folded his hands, and bowed his head to the Brahmin, and spoke in verse:' 'Your present wish, is firm and profound, abandoning your own happiness, for the sake of sentient beings, you have generated great compassion, and shown to us, the true, wonderful, and supreme aspects of all dharmas.' 'At that time, Avalokitesvara Bodhisattva praised in verse:' 'Sentient beings are much attached, you are now without attachment, to the upper and lower roots, you have long since attained freedom,'
故能隨眾生， 根愿具足與， 未來世當得， 陀羅尼智藏。』
「爾時，得大勢菩薩說偈贊言：
「『無量億眾生， 為善故集聚， 見知汝大悲， 一切皆啼泣， 所作諸苦行， 昔來未曾有。』
「爾時，文殊師利菩薩復說偈贊言：
「『精進三昧， 甚堅牢固， 妙勝智慧， 善能分別， 若以華香， 供養汝者， 汝於今日， 則能堪受。』
「爾時，虛空印菩薩復說偈贊言：
「『汝為眾生， 成就大悲， 舍財佈施， 于濁惡世， 嚴持諸相， 微妙第一， 為諸天人， 作調御師。』
「爾時，金剛智慧光明菩薩復說偈贊言：
「『汝今大悲心， 廣大如虛空， 欲為眾生親， 故現行菩提。』
「爾時，虛空日菩薩復說偈贊言：
「『汝所成就， 大悲功德， 勝妙智慧， 善別法相， 除佛世尊， 余無能及。』
「爾時，師子香菩薩復說偈贊言：
「『汝未來世， 于賢劫中， 多煩惱處， 得大名稱， 復令無量， 諸眾生等， 斷除苦惱， 得妙解脫。』
「爾時，普賢菩薩復說偈贊言：
「『一切眾生， 勤心修集， 生死飢餓， 涉邪見山， 互相食啖， 無有善心， 汝以大悲， 故能攝取。
【現代漢語翻譯】 現代漢語譯本 『因此能夠隨順眾生的根器和願望，給予他們相應的滿足，未來世將獲得陀羅尼（總持）智慧的寶藏。』
『這時，得大勢菩薩（Mahāsthāmaprāpta）說偈讚歎道：』
『無量億的眾生，爲了行善而聚集在一起，見到您的大悲心，都忍不住啼哭，您所做的種種苦行，是過去從未有過的。』
『這時，文殊師利菩薩（Mañjuśrī）又說偈讚歎道：』
『您的精進三昧（samādhi，禪定）非常堅固，妙勝的智慧，善於分辨一切，如果有人用鮮花和香來供養您，您在今天，就能接受他們的供養。』
『這時，虛空印菩薩（Akasha-mudra）又說偈讚歎道：』
『您爲了眾生，成就了大悲心，在污濁的惡世中，捨棄財物進行佈施，莊嚴地持有各種殊勝的相好，微妙第一，為諸天人和人間的導師。』
『這時，金剛智慧光明菩薩（Vajra-jñāna-prabhā）又說偈讚歎道：』
『您現在的大悲心，廣大如虛空，爲了親近眾生，所以示現菩提之道。』
『這時，虛空日菩薩（Akasha-surya）又說偈讚歎道：』
『您所成就的大悲功德，殊勝微妙的智慧，善於分辨諸法的實相，除了佛世尊，沒有人能與您相比。』
『這時，師子香菩薩（Simha-gandha）又說偈讚歎道：』
『您在未來世，于賢劫（bhadrakalpa）中，在煩惱眾多的地方，獲得大名聲，並且使無量眾生，斷除苦惱，得到美妙的解脫。』
『這時，普賢菩薩（Samantabhadra）又說偈讚歎道：』
『一切眾生，勤奮地修習，卻在生死飢餓中，涉入邪見之山，互相吞食，沒有善心，您以大悲心，所以能夠攝受他們。』
【English Translation】 English version 'Therefore, being able to accord with the roots and wishes of sentient beings, granting them fulfillment, in the future world, one will obtain the treasury of Dharani (mantra) wisdom.'
'At that time, Bodhisattva Mahāsthāmaprāpta spoke in verse, praising:』
'Countless billions of sentient beings, gathered together for the sake of goodness, seeing your great compassion, all cannot help but weep. The various ascetic practices you have undertaken, have never been seen before.』
'At that time, Bodhisattva Mañjuśrī again spoke in verse, praising:』
'Your samādhi (meditative concentration) of diligence is extremely firm and solid, your wondrous and superior wisdom is adept at distinguishing all things. If one were to offer you flowers and incense, you, on this day, would be able to accept their offerings.』
'At that time, Bodhisattva Akasha-mudra again spoke in verse, praising:』
'For the sake of sentient beings, you have accomplished great compassion, in the turbid and evil world, you give away wealth in acts of charity, you uphold all the excellent marks and characteristics, being supremely subtle and foremost, you are a guide for gods and humans.』
'At that time, Bodhisattva Vajra-jñāna-prabhā again spoke in verse, praising:』
'Your great compassionate heart now, is as vast as the empty space, desiring to be close to sentient beings, you therefore manifest the path of Bodhi.』
'At that time, Bodhisattva Akasha-surya again spoke in verse, praising:』
'The great compassionate merits you have accomplished, your wondrous and subtle wisdom, is adept at distinguishing the true nature of all dharmas, apart from the World Honored One, the Buddha, there is no one who can compare to you.』
'At that time, Bodhisattva Simha-gandha again spoke in verse, praising:』
'In the future world, during the Bhadrakalpa (fortunate eon), in places filled with much affliction, you will obtain great renown, and furthermore, cause countless sentient beings, to sever their suffering and obtain wondrous liberation.』
'At that time, Bodhisattva Samantabhadra again spoke in verse, praising:』
'All sentient beings, diligently cultivate, yet in the midst of birth, death, hunger, and starvation, they tread upon the mountain of wrong views, devouring each other, without any good intentions, you, with your great compassion, are therefore able to embrace them.』
』
「爾時，阿閦菩薩復說偈贊言：
「『燒滅善心， 專作逆惡， 墮大無明， 黑闇之中， 無由得出， 煩惱淤泥， 汝已攝取， 如是眾生。』
「爾時，香手菩薩復說偈贊言：
「『汝今審見， 未來之世， 多諸恐怖， 如觀映象， 其中眾生， 毀壞正法， 皆悉燒滅， 一切善心。』
「爾時，寶相菩薩復說偈贊言：
「『汝今純以， 智慧持戒， 三昧慈悲， 莊嚴其心， 故能攝取， 燒滅善法， 誹謗聖人， 如是眾生。』
「爾時，離恐怖莊嚴菩薩復說偈贊言：
「『汝今所修， 無量苦行， 皆為攝取， 當來眾生， 燒滅善心， 依邪見者。』
「爾時，華手菩薩復說偈贊言：
「『汝今大悲， 智慧精進， 於此大眾， 無能及者， 是故攝取， 邪見諸心， 為老病死， 之所逼者。』
「爾時，智稱菩薩復說偈贊言：
「『無量眾生， 多諸病苦， 常為煩惱， 惡風所吹。 汝今能以， 大智慧水， 消滅諸魔， 破其力勢。』
「爾時，地印菩薩復說偈贊言：
「『汝今已得， 堅固精進， 能盡煩惱， 而得解脫， 我等志薄， 不能及是。』
「爾時，月華菩薩復說偈贊言：
【現代漢語翻譯】 現代漢語譯本 那時，阿閦菩薩（Akshobhya Bodhisattva）再次以偈頌讚嘆道： 『燒燬善良的心，專門作惡逆行，墮入巨大的無明之中，身處黑暗，無法從中脫身，被煩惱的淤泥所困，你已經攝取了這樣的眾生。』 那時，香手菩薩（Gandhahasta Bodhisattva）再次以偈頌讚嘆道： 『你現在清楚地看到，未來世間，充滿各種恐怖，如同觀看鏡中的影像，其中的眾生，毀壞正法，全部燒燬一切善良的心。』 那時，寶相菩薩（Ratnakara Bodhisattva）再次以偈頌讚嘆道： 『你現在完全以智慧持戒，以三昧（samadhi，禪定）慈悲，莊嚴你的心，所以能夠攝取那些燒燬善法、誹謗聖人的眾生。』 那時，離恐怖莊嚴菩薩（Bhayavigata-alamkara Bodhisattva）再次以偈頌讚嘆道： 『你現在所修的，無量的苦行，都是爲了攝取未來的眾生，那些燒燬善良的心，依附邪見的人。』 那時，華手菩薩（Padmahasta Bodhisattva）再次以偈頌讚嘆道： 『你現在具有大悲心，智慧和精進，在這大眾之中，沒有人能與你相比，所以你攝取那些邪見的心，被衰老、疾病和死亡所逼迫的人。』 那時，智稱菩薩（Jnanakirti Bodhisattva）再次以偈頌讚嘆道： 『無量的眾生，遭受各種疾病的痛苦，常常被煩惱的惡風所吹動。你現在能夠用大智慧的水，消滅各種魔障，破除它們的力量。』 那時，地印菩薩（Bhumimudra Bodhisattva）再次以偈頌讚嘆道： 『你現在已經獲得了堅固的精進，能夠徹底消除煩惱，從而獲得解脫，我們這些意志薄弱的人，無法達到你這樣的境界。』 那時，月華菩薩（Candraprabha Bodhisattva）再次以偈頌讚嘆道：
【English Translation】 English version At that time, Akshobhya Bodhisattva again spoke in verses of praise: 'Burning away good intentions, exclusively engaging in perverse evil, falling into great ignorance, in the midst of darkness, with no way to escape, the mud of afflictions, you have taken in such beings.' At that time, Gandhahasta Bodhisattva again spoke in verses of praise: 'You now clearly see, the future world, filled with various terrors, like watching reflections in a mirror, the beings within, destroying the true Dharma, all burning away all good intentions.' At that time, Ratnakara Bodhisattva again spoke in verses of praise: 'You now purely use wisdom to uphold precepts, with samadhi (meditative absorption) and compassion, adorning your mind, therefore you are able to take in those who burn away good Dharma, and slander the sages.' At that time, Bhayavigata-alamkara Bodhisattva again spoke in verses of praise: 'What you now cultivate, the immeasurable ascetic practices, are all for the sake of taking in future beings, those who burn away good intentions, and rely on wrong views.' At that time, Padmahasta Bodhisattva again spoke in verses of praise: 'You now have great compassion, wisdom, and diligence, among this assembly, no one can compare to you, therefore you take in those with wrong views, those who are oppressed by old age, sickness, and death.' At that time, Jnanakirti Bodhisattva again spoke in verses of praise: 'Immeasurable beings, suffer from various illnesses and pains, constantly blown by the evil winds of afflictions. You are now able to use the water of great wisdom, to eliminate all demonic obstacles, and break their power.' At that time, Bhumimudra Bodhisattva again spoke in verses of praise: 'You have now attained firm diligence, able to completely eliminate afflictions, thereby attaining liberation, we who are weak in will, cannot reach such a state as yours.' At that time, Candraprabha Bodhisattva again spoke in verses of praise:
「『堅固修習， 精進用意， 依止功德， 生憐愍心； 是故來世， 能為眾生， 斷於三世， 三有結縛。』
「爾時，無垢月菩薩復說偈贊言：
「『菩薩所行道， 大悲為最上， 所說非相立， 是故我稽首。』
「爾時，持力菩薩復說偈贊言：
「『五濁惡世， 多煩惱病， 汝依菩提， 發堅固愿， 為諸眾生， 斷煩惱根。』
「爾時，火鬘菩薩復說偈贊言：
「『汝之智慧， 猶如寶藏， 所發誓愿， 清凈無垢， 所可修行， 無上菩提， 但為眾生， 作大醫王。』
「爾時，現力菩薩悲泣涕淚，在梵志前，頭面作禮，合掌叉手，說偈贊言：
「『汝今以此， 大智慧炬， 為諸眾生， 斷煩惱病， 亦為貧窮， 窮乏眾生， 斷除一切， 無量諸苦。』
「善男子！爾時，一切大眾、天龍、鬼神、乾闥婆、人及非人，在梵志前，頭面作禮，禮已起立，合掌恭敬，以種種贊法而讚歎之。」
佛告寂意菩薩：「善男子！爾時，寶海梵志於如來前右膝著地，是時大地六種震動，一切十方如一佛世界微塵數等諸佛世界，亦六種震動，有大光明遍照世間，雨種種華：曼陀羅華、摩訶曼陀羅華、波利質多華、曼殊沙華、摩訶曼殊沙華，乃至有無量
【現代漢語翻譯】 現代漢語譯本 『堅定地修習，精進地用心，依止功德，生起憐憫之心；因此來世，能夠為眾生，斷除過去、現在、未來三世，三有（欲有、色有、無色有）的束縛。』
那時，無垢月菩薩（Vimalacandra Bodhisattva）又說偈頌讚嘆道：
『菩薩所修行的道，以大悲為最上，所說的法不執著于表相，所以我稽首禮拜。』
那時，持力菩薩（Dhrtibala Bodhisattva）又說偈頌讚嘆道：
『在五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的惡世中，充滿了煩惱和疾病，你依仗菩提（bodhi，覺悟），發起堅固的誓願，爲了一切眾生，斷除煩惱的根源。』
那時，火鬘菩薩（Jvalamala Bodhisattva）又說偈頌讚嘆道：
『你的智慧，猶如寶藏，所發的誓願，清凈無垢，所修行的，是無上菩提（anuttara-samyak-sambodhi，無上正等正覺），只是爲了眾生，做偉大的醫王。』
那時，現力菩薩（Vikurvana Bodhisattva）悲傷地哭泣流淚，在梵志（Brahmin）面前，頭面著地頂禮，合掌叉手，說偈頌讚嘆道：
『你現在用這大智慧的火炬，爲了一切眾生，斷除煩惱的疾病，也爲了貧窮，缺乏的眾生，斷除一切，無量的痛苦。』
善男子！那時，一切大眾、天龍（deva-naga，天上的龍）、鬼神、乾闥婆（gandharva，天上的樂神）、人以及非人，在梵志面前，頭面著地頂禮，禮拜完畢後站起身，合掌恭敬，用種種讚美之法來讚歎他。
佛告訴寂意菩薩（Shantimati Bodhisattva）說：『善男子！那時，寶海梵志（Ratnasagara Brahmin）在如來（Tathagata）面前右膝著地，這時大地發生六種震動，一切十方如一個佛世界微塵數那樣多的諸佛世界，也發生六種震動，有大光明遍照世間，降下種種花：曼陀羅花（mandarava）、摩訶曼陀羅花（mahamandarava）、波利質多花（parijata）、曼殊沙華（manjushaka）、摩訶曼殊沙華（mahamanjushaka），乃至有無量
【English Translation】 English version 'Firmly cultivate, diligently apply your mind, rely on merit, and generate a compassionate heart; therefore, in the future, you will be able to, for the sake of all beings, sever the bonds of the three existences (past, present, and future) and the three realms (desire realm, form realm, and formless realm).'
At that time, Vimalacandra Bodhisattva again spoke in verse, praising:
'The path that Bodhisattvas walk, is supreme with great compassion, the Dharma spoken is not established on appearances, therefore I bow my head in reverence.'
At that time, Dhrtibala Bodhisattva again spoke in verse, praising:
'In the evil world of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), full of afflictions and sickness, you rely on Bodhi (enlightenment), and make firm vows, for the sake of all beings, to sever the roots of afflictions.'
At that time, Jvalamala Bodhisattva again spoke in verse, praising:
'Your wisdom is like a treasure, the vows you have made are pure and without defilement, what you cultivate is the unsurpassed Bodhi (anuttara-samyak-sambodhi, supreme perfect enlightenment), only for the sake of all beings, to be a great king of medicine.'
At that time, Vikurvana Bodhisattva, weeping with tears of sorrow, prostrated before the Brahmin, with his head touching the ground, joined his palms, and spoke in verse, praising:
'You now use this great torch of wisdom, for the sake of all beings, to sever the sickness of afflictions, and also for the poor, the destitute beings, to sever all, immeasurable sufferings.'
Good man! At that time, all the assembly, devas (deva-naga, heavenly dragons), nagas, ghosts, spirits, gandharvas (heavenly musicians), humans, and non-humans, prostrated before the Brahmin, with their heads touching the ground, after bowing, they stood up, joined their palms in reverence, and praised him with various methods of praise.
The Buddha said to Shantimati Bodhisattva: 'Good man! At that time, Ratnasagara Brahmin knelt on his right knee before the Tathagata, at this time the earth shook in six ways, and all the Buddha worlds in the ten directions, as numerous as the dust particles of a Buddha world, also shook in six ways, there was great light illuminating the world, and various flowers rained down: mandarava flowers, mahamandarava flowers, parijata flowers, manjushaka flowers, mahamanjushaka flowers, and even immeasurable
光明遍照十方，如一佛世界微塵等若凈不凈諸世界中，在在處處現在諸佛，為諸眾生說于正法，是諸佛所，各有菩薩坐而聽法，是諸菩薩見此大地六種震動，放大光明，雨種種華，見是事已，前白佛言：『世尊！何因緣故而此大地六種震動，有大光明，雨種種華？』
「爾時，東方去此一恒河沙等，有佛世界名選擇珍寶，是中有佛號寶月如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在與無量無邊阿僧祇等諸大菩薩，恭敬圍繞說大乘法。有二菩薩，一名寶相，二名月相，向寶月佛，合掌恭敬而白佛言：『世尊！何因緣故，六種震動，有大光明，雨種種華？』爾時，彼佛告二菩薩：『善男子！西方去此如一恒河沙等，彼有世界名刪提嵐，有佛世尊號曰寶藏如來，乃至佛世尊，今現在與無量無邊諸菩薩等，授阿耨多羅三藐三菩提記，說諸國土，開示諸佛所有世界莊嚴善愿三昧境界陀羅尼門如是等經。彼大會中有一大悲菩薩摩訶薩，作如是愿：「我今當以大悲熏心，授阿耨多羅三藐三菩提記，為諸菩薩摩訶薩故示現善愿。」是以先令無量無邊諸菩薩等發大誓願，取于種種莊嚴世界調伏眾生，是菩薩所成大悲，于諸大眾無能及者，於五濁世調伏弊惡多煩惱者，攝取一切五逆之人，乃
【現代漢語翻譯】 現代漢語譯本：光明普照十方，如同一個佛世界微塵那樣多的清凈與不清凈的各個世界中，在每一個地方都有諸佛顯現，為眾生宣說正法。在這些佛的所在之處，都有菩薩坐著聽法。這些菩薩看到此大地發生六種震動，放出大光明，降下種種花朵。看到這些事情后，他們走到佛前稟告說：『世尊！是什麼因緣導致此大地發生六種震動，出現大光明，降下種種花朵？』 那時，在東方距離此地一個恒河沙數的世界之外，有一個佛世界名為選擇珍寶。那裡有一尊佛，號為寶月如來（Tathagata，如來）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）、明行足（Vidya-charana-sampanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，佛）、世尊（Bhagavan，世尊）。現在正與無量無邊的阿僧祇（Asankhya，無數）等大菩薩，恭敬圍繞著宣說大乘佛法。有兩位菩薩，一位名叫寶相，另一位名叫月相，他們向寶月佛合掌恭敬地稟告說：『世尊！是什麼因緣導致出現六種震動，出現大光明，降下種種花朵？』 那時，那尊佛告訴兩位菩薩說：『善男子！在西方距離此地一個恒河沙數的世界之外，有一個世界名為刪提嵐。那裡有一尊佛世尊，號為寶藏如來，乃至佛世尊。現在正與無量無邊的諸菩薩等，授予阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記別，宣說諸國土，開示諸佛所有世界的莊嚴、善愿、三昧（Samadhi，禪定）境界、陀羅尼（Dharani，總持）門等經典。在那大會中，有一位大悲菩薩摩訶薩（Mahasattva，大菩薩），發下這樣的誓願：「我今當以大悲之心，授予阿耨多羅三藐三菩提的記別，爲了諸菩薩摩訶薩的緣故，示現善愿。」因此，先令無量無邊的諸菩薩等發下大誓願，選取種種莊嚴的世界來調伏眾生。這位菩薩所成就的大悲，在所有大眾中無人能及。在五濁惡世中，調伏那些弊惡、多煩惱的人，攝取一切犯下五逆重罪的人，乃至'
【English Translation】 English version: The light shines universally in all directions, like the dust particles of a Buddha-world, in all pure and impure worlds, in every place, Buddhas appear, teaching the Dharma to all beings. In the presence of these Buddhas, Bodhisattvas sit and listen to the Dharma. These Bodhisattvas see the earth shake in six ways, emit great light, and rain down various flowers. Having seen these things, they approach the Buddha and say: 'World Honored One! What is the cause and condition that this earth shakes in six ways, emits great light, and rains down various flowers?' At that time, in the east, beyond a number of worlds equal to the sands of the Ganges River, there is a Buddha-world named 'Choice Treasures'. There is a Buddha there named 'Jewel Moon Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta devamanushyanam (Shasta devamanushyanam), Buddha (Buddha), Bhagavan (Bhagavan)'. He is now surrounded by countless Asankhya (Asankhya) great Bodhisattvas, respectfully teaching the Mahayana Dharma. There are two Bodhisattvas, one named 'Jewel Appearance' and the other named 'Moon Appearance', who, with palms joined in reverence, say to Jewel Moon Buddha: 'World Honored One! What is the cause and condition that there are six kinds of earthquakes, great light, and the raining of various flowers?' At that time, that Buddha said to the two Bodhisattvas: 'Good men! In the west, beyond a number of worlds equal to the sands of the Ganges River, there is a world named 'Shanti Lan'. There is a Buddha World Honored One there named 'Jewel Treasury Tathagata', and so on, up to Buddha World Honored One. He is now with countless Bodhisattvas, bestowing predictions of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), teaching about various lands, revealing the adornments of all Buddha-worlds, good vows, the realm of Samadhi (Samadhi), the Dharani (Dharani) gates, and other such scriptures. In that great assembly, there is a great compassionate Bodhisattva Mahasattva (Mahasattva) who makes this vow: 「I shall now, with a heart of great compassion, bestow predictions of Anuttara-samyak-sambodhi, and for the sake of all Bodhisattva Mahasattvas, manifest good vows.」 Therefore, he first causes countless Bodhisattvas to make great vows, choosing various adorned worlds to tame sentient beings. The great compassion achieved by this Bodhisattva is unmatched by anyone in the assembly. In the five turbid ages, he tames those who are wicked and have many afflictions, and gathers all those who have committed the five heinous crimes, even'
至集聚諸不善根，燒滅善心，彼諸大眾天龍、鬼神、人及非人，不供養佛，悉共供養，最後成就大悲菩薩。頭面禮已，起立，恭敬合掌說偈讚歎。是時大悲菩薩在於佛前，右膝著地聽佛授記，彼佛世尊即便微笑，以是因緣令此十方如一佛剎微塵數等諸世界地，六種震動，放大光明，雨種種華，惺悟一切諸菩薩等，亦復示現諸菩薩道。彼佛世尊悉令十方如一佛剎微塵數等諸菩薩皆共集會，為如是等諸大菩薩，說諸三昧陀羅尼門、無畏法門，是故彼佛示現如是種種變化。』
「善男子！時二菩薩聞是事已，即白佛言：『世尊！是大悲菩薩發心已來為經幾時？行菩薩道復齊幾時？何時當於五濁惡世，調伏攝取厚重煩惱、互共鬥諍、多作五逆，成就一切諸不善根，燒滅善心，如是眾生？』爾時，彼佛告二菩薩：『善男子！是大悲菩薩，今日初發阿耨多羅三藐三菩提心。善男子！汝今可往見寶藏佛，恭敬、供養、禮拜、圍繞，聽說三昧陀羅尼門、無畏法門如是等經，並見大悲菩薩摩訶薩，汝以我聲作如是言：「寶月如來致意問訊，以此月光凈華作信與汝。又贊汝言：『善哉！善哉！善男子！汝初發心已能成就如是大悲，汝今已有無量名稱，遍滿十方如一佛剎微塵數等諸佛世界，皆言大悲菩薩，汝初發心已能成就如是大悲。是故
【現代漢語翻譯】 現代漢語譯本 聚集各種不善的根源，燒燬善良的心，那些大眾天龍（天上的龍）、鬼神、人和非人，不供養佛，都一起供養，最後成就大悲菩薩（Mahākaruṇā Bodhisattva）。他頭面禮拜后，站起身，恭敬地合掌，用偈頌讚嘆。這時，大悲菩薩在佛前，右膝跪地聽佛授記，那位佛世尊就微笑，因為這個因緣，使得十方如一個佛剎（Buddha-kṣetra）微塵數那麼多的世界，發生六種震動，放出大光明，降下各種各樣的花，使一切菩薩等覺悟，也顯示出各種菩薩道。那位佛世尊讓十方如一個佛剎微塵數那麼多的菩薩都一起**，為這些大菩薩，說各種三昧（samādhi）陀羅尼（dhāraṇī）門、無畏法門，所以那位佛顯示出這樣種種變化。 『善男子！』當時兩位菩薩聽到這件事後，就對佛說：『世尊！這位大悲菩薩發心以來經過了多久？修行菩薩道又經過了多久？什麼時候會在五濁惡世（pañca kaṣāya），調伏攝取那些厚重煩惱、互相爭鬥、多作五逆（pañcānantarya）的眾生，成就一切不善的根源，燒燬善良的心？』那時，那位佛告訴兩位菩薩：『善男子！這位大悲菩薩，今天才初發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi）。善男子！你們現在可以去見寶藏佛（Ratnagarbha Buddha），恭敬、供養、禮拜、圍繞，聽他說三昧陀羅尼門、無畏法門等經典，並見大悲菩薩摩訶薩（Mahāsattva），你們用我的聲音這樣說：「寶月如來（Ratnacandra Tathāgata）致意問候，用這月光凈華作為信物給您。又讚歎您說：『善哉！善哉！善男子！您初發心就能成就如此大悲，您現在已經有無量名稱，遍滿十方如一個佛剎微塵數那麼多的佛世界，都稱您為大悲菩薩，您初發心就能成就如此大悲。』所以
【English Translation】 English version Gathering all roots of unwholesomeness, burning away the good mind, those great assemblies of devas (gods), nāgas (dragons), yakṣas (demons), humans, and non-humans, not making offerings to the Buddha, all together make offerings, and finally, the Mahākaruṇā Bodhisattva (Great Compassion Bodhisattva) is accomplished. Having bowed with their heads to the ground, they rise, respectfully join their palms, and praise with verses. At this time, the Mahākaruṇā Bodhisattva, in front of the Buddha, kneels on his right knee to listen to the Buddha's prediction. That Buddha, the World-Honored One, then smiles, and because of this cause, the lands of the ten directions, as numerous as the dust particles of a Buddha-kṣetra (Buddha-field), shake in six ways, emit great light, rain down various kinds of flowers, awaken all the Bodhisattvas, and also reveal the various paths of the Bodhisattvas. That Buddha, the World-Honored One, causes all the Bodhisattvas in the ten directions, as numerous as the dust particles of a Buddha-kṣetra, to all together **, and for these great Bodhisattvas, he speaks of various samādhi (meditative absorption) dhāraṇī (mantra) gates, and fearless dharma gates. Therefore, that Buddha reveals such various transformations. 'Good men!' At that time, the two Bodhisattvas, having heard this matter, then said to the Buddha: 'World-Honored One! How long has it been since this Mahākaruṇā Bodhisattva generated the aspiration? And how long has he practiced the Bodhisattva path? When will he, in the evil world of the five turbidities (pañca kaṣāya), subdue and gather those beings with heavy afflictions, who fight with each other, commit many of the five heinous crimes (pañcānantarya), accomplish all roots of unwholesomeness, and burn away the good mind?' At that time, that Buddha told the two Bodhisattvas: 'Good men! This Mahākaruṇā Bodhisattva, today, has just generated the mind of anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment). Good men! You may now go to see Ratnagarbha Buddha (Treasure Store Buddha), respectfully make offerings, bow, circumambulate, listen to him speak of the samādhi dhāraṇī gates, the fearless dharma gates, and other such scriptures, and see the Mahāsattva (Great Being) Mahākaruṇā Bodhisattva. You should say with my voice: 「Ratnacandra Tathāgata (Moon Jewel Thus Come One) sends his regards and inquiries, and gives you this pure moon-light flower as a token. And he praises you, saying: 『Excellent! Excellent! Good man! You, having just generated the aspiration, are already able to accomplish such great compassion. You now have countless names, filling the ten directions, as numerous as the dust particles of a Buddha-kṣetra, in all the Buddha worlds, all calling you Mahākaruṇā Bodhisattva. You, having just generated the aspiration, are already able to accomplish such great compassion.』 Therefore,
善男子！我今贊汝，善哉！善哉！複次，善男子！汝為當來諸菩薩等，成就大悲故，說是大悲不斷善愿，豎立法幢，是故復贊，善哉！善哉！複次，善男子！汝之名稱未來世住，當如一佛剎微塵數等阿僧祇劫，教百千億無量無邊阿僧祇眾生，安止令住阿耨多羅三藐三菩提，至於佛所得不退轉，或發善愿，或取凈土，攝取眾生隨而調伏，復令未來得受阿耨多羅三藐三菩提記。如是眾生於未來世，過如一佛剎微塵數劫，當於十方如一佛剎微塵數劫，當於十方如一佛剎微塵數等諸佛世界得成阿耨多羅三藐三菩提，轉正法輪，復當讚歎大悲菩薩。是故以此三讚歎法讚歎于汝，善哉！善哉！』」』
「善男子！爾時，彼土有九十二億諸菩薩摩訶薩，異口同聲作如是言：『世尊！我等欲往刪提嵐界，見寶藏佛，禮拜、供養、恭敬、圍繞，聽諸三昧陀羅尼門、無畏法門如是等經，並欲見於大悲菩薩。』爾時，彼佛以此三讚歎法及月光凈華，與二菩薩而告之曰：『宜知是時。』
「爾時，寶相菩薩、月相菩薩于彼佛所，取月光凈華，並與九十二億菩薩摩訶薩，發彼世界，如電光發沒，彼即到刪提嵐剎閻浮園中寶藏佛所。到佛所已，頭面禮足，以諸菩薩所得種種師子游戲，供養佛已，見寶海梵志為此大眾所共恭敬合掌讚歎，見是事已
【現代漢語翻譯】 現代漢語譯本：『善男子！我今天讚歎你，太好了！太好了！再次，善男子！你爲了未來諸菩薩等，成就大悲心，所以說這大悲心不斷絕的善愿，豎立起佛法的旗幟，因此再次讚歎你，太好了！太好了！再次，善男子！你的名號在未來世將住世，如同一個佛剎微塵數等阿僧祇劫（無數個大劫），教導百千億無量無邊的阿僧祇眾生，使他們安住于阿耨多羅三藐三菩提（無上正等正覺），直至成佛得到不退轉的境界，或者發起善愿，或者往生凈土，攝取眾生並隨之調伏，又令未來眾生得到阿耨多羅三藐三菩提的授記。這些眾生在未來世，經過如一個佛剎微塵數劫，將在十方如一個佛剎微塵數等諸佛世界成就阿耨多羅三藐三菩提，轉動正法輪，又將讚歎大悲菩薩。因此，我用這三種讚歎法來讚歎你，太好了！太好了！』 『善男子！那時，那個世界有九十二億諸菩薩摩訶薩，異口同聲地說：『世尊！我們想去刪提嵐界（一個佛國），見寶藏佛（佛名），禮拜、供養、恭敬、圍繞，聽各種三昧（禪定）陀羅尼門（總持法門）、無畏法門等經典，並且想見大悲菩薩。』那時，那位佛用這三種讚歎法和月光凈華，給予兩位菩薩並告訴他們說：『應該知道時機已到。』 那時，寶相菩薩、月相菩薩在那位佛那裡，取了月光凈華，並與九十二億菩薩摩訶薩，離開那個世界，如同閃電般迅速到達刪提嵐剎（佛國）閻浮園中寶藏佛所在之處。到達佛所后，頭面禮足，用諸菩薩所得到的各種師子游戲（神通變化），供養佛后，見到寶海梵志（修行人）被大眾共同恭敬合掌讚歎，見到這件事後
【English Translation】 English version: 『Good man! I now praise you, excellent! Excellent! Furthermore, good man! Because you, for the sake of future Bodhisattvas, have achieved great compassion, you speak of this great compassion, the unceasing good vow, and erect the banner of the Dharma. Therefore, I praise you again, excellent! Excellent! Furthermore, good man! Your name will abide in the future world for as many asamkhya kalpas (countless eons) as there are dust particles in a Buddha-field, teaching hundreds of thousands of billions of immeasurable and boundless asamkhya beings, settling them in Anuttara-samyak-sambodhi (supreme enlightenment), until they attain Buddhahood and reach the state of non-retrogression, or make good vows, or take birth in pure lands, gathering beings and subduing them accordingly, and also causing future beings to receive the prediction of Anuttara-samyak-sambodhi. These beings, in the future world, after passing as many kalpas as there are dust particles in a Buddha-field, will attain Anuttara-samyak-sambodhi in the Buddha-worlds of the ten directions, as many as there are dust particles in a Buddha-field, turn the wheel of the Dharma, and will also praise the Bodhisattva of Great Compassion. Therefore, I praise you with these three methods of praise, excellent! Excellent!』 『Good man! At that time, in that land, there were ninety-two billion Bodhisattva Mahasattvas, who spoke with one voice, saying: 『World Honored One! We wish to go to the Shanti-Lamba realm (a Buddha-land), to see the Buddha Ratnagarbha (Buddha's name), to bow, make offerings, pay respects, circumambulate, and listen to the various Samadhi (meditation) Dharani (mantra) gates, the Fearless Dharma gates, and other such sutras, and also wish to see the Bodhisattva of Great Compassion.』 At that time, that Buddha, with these three methods of praise and the Moonlight Pure Flower, gave them to the two Bodhisattvas and told them: 『It is appropriate to know that the time has come.』 At that time, Bodhisattva Ratna-rupa and Bodhisattva Chandra-rupa, from that Buddha's place, took the Moonlight Pure Flower, and together with ninety-two billion Bodhisattva Mahasattvas, departed from that world, arriving as quickly as a flash of lightning at the place of Buddha Ratnagarbha in the Jambudvipa Garden of the Shanti-Lamba realm (Buddha-land). Having arrived at the Buddha's place, they bowed their heads to his feet, and with the various lion-play (miraculous transformations) obtained by the Bodhisattvas, made offerings to the Buddha. They then saw the Brahmin Ratna-sagara (a practitioner) being respectfully praised by the assembly with their palms joined, and having seen this
即便思惟：『今此大士，或當即是大悲菩薩，是故能令寶月如來送此寶華。』是二菩薩尋于佛前旋向梵志，即以華與，作如是言：『寶月如來以此妙華與汝為信，並三贊法，如上所說。』
「如是東方無量無邊阿僧祇諸佛世界，亦遣無量菩薩摩訶薩，至刪提嵐界，皆以月光凈華三讚歎法，余如上說。
「善男子！爾時，南方去此七萬七千百千億佛世界，有佛世界名寶樓師子吼，有佛號師子相尊王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在為諸菩薩說大乘法。有二菩薩摩訶薩，一名金剛智相，二名師子金剛相，是二菩薩白佛言：『世尊！何因緣故，地六種動，有大光明，雨種種華？』皆如東方諸菩薩比。複次，南方無量無邊諸佛，遣無量菩薩至刪提嵐界亦如是。
「爾時，西方去此八萬九千百千億世界，有世界名安樂，有佛號攝諸根凈目如來，今現在為四部眾說三乘法。有二菩薩，一名賢日光明，二名師子吼身，是二菩薩白佛言：『世尊！何因緣故，地六種動，有大光明，雨種種華？』余如上說。如是西方無量世界，亦復如是。
「爾時，北方過九萬百千億世界，彼有世界名勝真寶，有佛號世間尊王如來，今現在為諸菩薩說大乘法。有二菩薩，一名不動住，二名
【現代漢語翻譯】 現代漢語譯本 即使這樣思量：『現在這位大士，或許就是大悲菩薩，所以才能讓寶月如來送來這寶華。』這兩位菩薩隨即在佛前轉身面向梵志，就把花給了他，並這樣說道：『寶月如來以此妙華給你作為憑信，並有三贊法，如上面所說。』 『像這樣，東方無量無邊的阿僧祇（無數）諸佛世界，也派遣無量菩薩摩訶薩（大菩薩），來到刪提嵐界，都以月光凈華和三讚歎法，其餘的都如上面所說。』 『善男子！那時，南方距離這裡七萬七千百千億佛世界，有一個佛世界名叫寶樓師子吼，有一尊佛號為師子相尊王如來（如來十號之一，意為如實而來，宣說真理者）、應（應供，值得供養者）、正遍知（對一切法普遍真實覺知者）、明行足（智慧和德行圓滿者）、善逝（以智慧到達涅槃者）、世間解（瞭解世間一切事理者）、無上士（無與倫比的修行者）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），現在正在為諸菩薩宣說大乘佛法。有兩位菩薩摩訶薩，一位名叫金剛智相，一位名叫師子金剛相，這兩位菩薩對佛說：『世尊！是什麼因緣，大地發生六種震動，出現大光明，降下種種花？』都和東方諸菩薩的情況一樣。此外，南方無量無邊的諸佛，也派遣無量菩薩來到刪提嵐界，情況也是如此。 『那時，西方距離這裡八萬九千百千億世界，有一個世界名叫安樂，有一尊佛號為攝諸根凈目如來，現在正在為四部眾（比丘、比丘尼、優婆塞、優婆夷）宣說三乘佛法。有兩位菩薩，一位名叫賢日光明，一位名叫師子吼身，這兩位菩薩對佛說：『世尊！是什麼因緣，大地發生六種震動，出現大光明，降下種種花？』其餘的都如上面所說。像這樣，西方無量的世界，情況也是如此。 『那時，北方超過九萬百千億世界，那裡有一個世界名叫勝真寶，有一尊佛號為世間尊王如來，現在正在為諸菩薩宣說大乘佛法。有兩位菩薩，一位名叫不動住，一位名叫
【English Translation】 English version Even thinking: 『Now this great being, perhaps is the Great Compassion Bodhisattva, therefore able to cause the Treasure Moon Tathagata to send this precious flower.』 These two Bodhisattvas then turned towards the Brahmin in front of the Buddha, and gave him the flower, saying: 『The Treasure Moon Tathagata gives you this wonderful flower as a token, along with the three praises of the Dharma, as mentioned above.』 『Like this, the immeasurable and boundless Asamkhya (countless) Buddha worlds in the East also sent immeasurable Bodhisattva Mahasattvas (great Bodhisattvas) to the Shanti-Lanka realm, all with the moon-light pure flower and the three praises of the Dharma, the rest as mentioned above.』 『Good man! At that time, in the South, seven hundred and seventy-seven billion Buddha worlds away from here, there is a Buddha world named Treasure Tower Lion's Roar, there is a Buddha named Lion Appearance Honored King Tathagata (one of the ten titles of Tathagata, meaning one who has come truthfully and proclaims the truth), Arhat (worthy of offerings), Samyaksambuddha (one who has completely and truly knows all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (one who has gone to Nirvana with wisdom), Lokavid (one who understands all matters of the world), Anuttara (unparalleled practitioner), Purushadamyasarathi (great man who can tame beings), Shastha Devamanushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (the most respected one in the world), now currently expounding the Mahayana Dharma for all Bodhisattvas. There are two Bodhisattva Mahasattvas, one named Vajra Wisdom Appearance, and the other named Lion Vajra Appearance, these two Bodhisattvas said to the Buddha: 『World Honored One! What is the cause and condition that the earth shakes in six ways, there is great light, and various flowers rain down?』 All are like the Bodhisattvas in the East. Furthermore, the immeasurable and boundless Buddhas in the South also sent immeasurable Bodhisattvas to the Shanti-Lanka realm, and the situation is the same.』 『At that time, in the West, eighty-nine billion Buddha worlds away from here, there is a world named Bliss, there is a Buddha named Gather All Senses Pure Eye Tathagata, now currently expounding the Three Vehicle Dharma for the four assemblies (bhikshus, bhikshunis, upasakas, upasikas). There are two Bodhisattvas, one named Wise Sun Light, and the other named Lion's Roar Body, these two Bodhisattvas said to the Buddha: 『World Honored One! What is the cause and condition that the earth shakes in six ways, there is great light, and various flowers rain down?』 The rest is as mentioned above. Like this, the immeasurable worlds in the West, the situation is also the same.』 『At that time, in the North, beyond ninety billion worlds, there is a world named Superior True Treasure, there is a Buddha named World Honored King Tathagata, now currently expounding the Mahayana Dharma for all Bodhisattvas. There are two Bodhisattvas, one named Immovable Abiding, and the other named
得智慧世間尊王，是二菩薩白佛言：『世尊！何因緣故，地六種動？』余如上說。北方無量世界亦如是。
「爾時，下方過九萬八千百千億那由他世界，有世界名離闇霧，有佛號離恐怖圍繞音，今現在為四部眾說三乘法。有二菩薩，一名日尊，二名虛空日，是二菩薩白佛言：『世尊！何因緣故，地六種動？』余如上說。下方世界亦復如是。
悲華經卷第八
北涼天竺三藏曇無讖譯諸菩薩本授記品第四之六
「爾時，上方過二十萬百千世界，有世界名妙華，是中有佛號華敷日王如來，今現在為四部眾說三乘法。有二菩薩，一名選擇自法攝取國土，二名陀羅尼妙音，是二菩薩俱白佛言：『世尊！何因緣故，而此大地六種震動，有大光明，雨種種華？』爾時，彼佛告二菩薩：『善男子！下方過二十萬百千世界，有世界名刪提嵐，有佛世尊號曰寶藏如來，乃至佛世尊，今現在與無量無邊諸菩薩等，授阿耨多羅三藐三菩提記，說諸國土，開示諸佛所有世界莊嚴善愿，三昧境界陀羅尼門如是等經。彼大會中，有一大悲菩薩摩訶薩，作如是愿：「我今當以大悲熏心，授阿耨多羅三藐三菩提記，為諸菩薩摩訶薩故示現善愿。」是以先令無量無邊諸菩薩等，發大誓願，取于種種莊嚴世界調伏眾生，是菩薩所成大悲，于諸大眾
【現代漢語翻譯】 現代漢語譯本 得智慧世間尊王（獲得智慧的世間尊貴之王），這兩位菩薩對佛說：『世尊！是什麼因緣導致大地六種震動？』其餘的（內容）如上面所說。北方無量世界也是這樣。
『那時，下方經過九萬八千百千億那由他（極大的數量單位）世界，有一個世界名為離闇霧（遠離黑暗迷霧），那裡有一尊佛號為離恐怖圍繞音（遠離恐懼環繞之音），現在正在為四部大眾宣說三乘佛法。有兩位菩薩，一位名叫日尊（太陽般尊貴），另一位名叫虛空日（虛空中的太陽），這兩位菩薩對佛說：『世尊！是什麼因緣導致大地六種震動？』其餘的（內容）如上面所說。下方世界也是這樣。
《悲華經》卷第八 北涼天竺三藏曇無讖譯《諸菩薩本授記品》第四之六
『那時，上方經過二十萬百千世界，有一個世界名為妙華（美妙的花朵），那裡有一尊佛號為華敷日王如來（花朵般綻放的太陽之王如來），現在正在為四部大眾宣說三乘佛法。有兩位菩薩，一位名叫選擇自法攝取國土（選擇自己的法門攝取國土），另一位名叫陀羅尼妙音（總持的微妙之音），這兩位菩薩一起對佛說：『世尊！是什麼因緣導致這大地六種震動，出現大光明，降下種種花朵？』那時，那位佛告訴兩位菩薩：『善男子！下方經過二十萬百千世界，有一個世界名為刪提嵐（寂靜之地），那裡有一尊佛世尊號為寶藏如來（珍寶之藏如來），乃至佛世尊，現在正在為無量無邊的菩薩等，授予阿耨多羅三藐三菩提（無上正等正覺）的記別，宣說各個國土，開示諸佛所有世界的莊嚴善愿，三昧境界，陀羅尼門（總持之門）等經典。在那大會中，有一位大悲菩薩摩訶薩（大菩薩），發下這樣的願望：「我現在應當以大悲心熏習，授予阿耨多羅三藐三菩提的記別，爲了諸菩薩摩訶薩的緣故，示現善愿。」因此，先讓無量無邊的菩薩等，發起大誓願，選取種種莊嚴的世界來調伏眾生，這是那位菩薩所成就的大悲，在諸大眾之中』
【English Translation】 English version The World Honored King of Wisdom, these two Bodhisattvas said to the Buddha: 'World Honored One! What is the cause and condition that the earth shakes in six ways?' The rest is as described above. The immeasurable worlds in the north are also like this.
'At that time, passing through ninety-eight thousand hundred thousand billion nayutas (a very large unit of number) of worlds below, there is a world named 'Free from Dark Mist,' where there is a Buddha named 'Sound Surrounded by Freedom from Fear,' who is now expounding the Three Vehicles of Dharma to the four assemblies. There are two Bodhisattvas, one named 'Sun Honored' and the other named 'Sky Sun,' these two Bodhisattvas said to the Buddha: 'World Honored One! What is the cause and condition that the earth shakes in six ways?' The rest is as described above. The worlds below are also like this.
The Eighth Scroll of the Karunapundarika Sutra Translated by Tripitaka Master Dharmaraksha of Northern Liang, Chapter Four, Section Six of 'The Prophecy of the Original Vows of the Bodhisattvas'
'At that time, passing through two hundred thousand hundred thousand worlds above, there is a world named 'Wonderful Flower,' where there is a Buddha named 'Flower Spreading Sun King Tathagata,' who is now expounding the Three Vehicles of Dharma to the four assemblies. There are two Bodhisattvas, one named 'Choosing Self-Dharma to Gather Lands' and the other named 'Dharani Wonderful Sound,' these two Bodhisattvas together said to the Buddha: 'World Honored One! What is the cause and condition that this great earth shakes in six ways, there is great light, and various flowers rain down?' At that time, that Buddha told the two Bodhisattvas: 'Good men! Passing through two hundred thousand hundred thousand worlds below, there is a world named 'Shanti-Lana,' where there is a Buddha World Honored One named 'Treasure Store Tathagata,' and even the Buddha World Honored One, is now bestowing the prophecy of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) to immeasurable and boundless Bodhisattvas, expounding various lands, revealing the virtuous vows of the adornments of all Buddha worlds, the samadhi realms, the dharani gates (gates of total retention), and other sutras. In that great assembly, there is a Great Compassion Bodhisattva Mahasattva (Great Bodhisattva), who made this vow: 「I shall now cultivate with great compassion, bestow the prophecy of Anuttara-samyak-sambodhi, and manifest virtuous vows for the sake of all Bodhisattva Mahasattvas.」 Therefore, he first causes immeasurable and boundless Bodhisattvas to make great vows, to choose various adorned worlds to tame sentient beings, this is the great compassion achieved by that Bodhisattva, among all the assemblies.'
無能及者，於五濁世調伏弊惡多煩惱者，攝取一切五逆之人，乃至集聚諸不善根，燒滅善心，彼諸大眾、天龍、鬼神、人及非人，不供養佛，悉共供養。最後，成就大悲菩薩頭面作禮，禮已起立，恭敬合掌，說偈讚歎。是大悲菩薩在於佛前，右膝著地，聽佛授記，彼佛世尊即便微笑，以是因緣，令此十方如一佛剎微塵等世界地六種動，放大光明，雨種種華，惺悟一切諸菩薩等，亦復示現諸菩薩道。彼佛世尊悉令十方如一佛剎微塵數等諸菩薩眾，皆共集會，為如是等諸大菩薩，說諸三昧陀羅尼門、無畏法門，是故彼佛示現如是種種變化。』
「善男子！時二菩薩聞是事已，即白佛言：『世尊！是大悲菩薩發心已來，為經幾時行菩薩道？復齊幾時？何時當於五濁惡世，調伏攝取厚重煩惱、互共鬥諍、多作五逆，成就一切諸不善根，燒滅善心，如是眾生？』爾時，彼佛告二菩薩：『善男子！是大悲菩薩今日初發阿耨多羅三藐三菩提心。善男子！汝今可往見寶藏佛，供養、恭敬、禮拜、圍繞，聽說三昧陀羅尼門、無畏法門如是等經，並見大悲菩薩摩訶薩，汝以我聲作如是言：「華敷日王佛致意問訊，以此月光凈華作信與汝。又贊汝言：『善哉！善哉！善男子！汝初發心已能成就如是大悲，汝今已有無量名稱遍滿十方如一佛剎
【現代漢語翻譯】 現代漢語譯本 『無能及者（指佛陀），在五濁惡世（指充滿痛苦和煩惱的世界）調伏那些充滿弊端、邪惡和煩惱的人，攝取一切犯下五逆重罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人，乃至那些聚集各種不善根、燒燬善心的人，那些大眾、天龍（天上的龍族）、鬼神、人和非人，不供養佛，卻都一起供養（大悲菩薩）。最後，成就大悲的菩薩向佛陀頂禮，禮畢起身，恭敬合掌，說偈讚歎。這位大悲菩薩在佛前，右膝著地，聽佛授記，那位佛世尊便微笑，因為這個因緣，令這十方如一佛剎微塵數（指極多的數量）的世界發生六種震動，放出大光明，降下各種花朵，使一切菩薩等覺悟，也示現各種菩薩道。那位佛世尊讓十方如一佛剎微塵數等的所有菩薩眾，都一起（讚歎），為這些大菩薩，宣說各種三昧（指禪定）陀羅尼門（指總持法門）、無畏法門，所以那位佛示現如此種種變化。』 『善男子！當時兩位菩薩聽到這些事後，就對佛說：『世尊！這位大悲菩薩發心以來，經過了多久修行菩薩道？又經過了多久？何時才能在五濁惡世，調伏攝取那些煩惱深重、互相爭鬥、多作五逆、成就一切不善根、燒燬善心的眾生？』那時，那位佛告訴兩位菩薩：『善男子！這位大悲菩薩今天才初發阿耨多羅三藐三菩提心（指無上正等正覺之心）。善男子！你們現在可以去見寶藏佛，供養、恭敬、禮拜、圍繞，聽聞三昧陀羅尼門、無畏法門等經典，並見大悲菩薩摩訶薩（指大菩薩）。你們用我的聲音這樣說：「華敷日王佛（指佛名）致意問候，用這月光凈華作為信物送給你。又讚歎你說：『善哉！善哉！善男子！你初發心就能成就如此大悲，你現在已經有無量名稱遍滿十方如一佛剎（指極多的佛土）。」』
【English Translation】 English version 'The Unsurpassed One (referring to the Buddha), in the five turbid ages (referring to a world full of suffering and afflictions), subdues those who are full of flaws, evils, and afflictions, gathers all those who have committed the five heinous crimes (referring to killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), and even those who have accumulated all kinds of unwholesome roots and burned away their good hearts. Those masses, including Devas (heavenly dragons), ghosts, spirits, humans, and non-humans, who do not make offerings to the Buddha, all make offerings together (to the Bodhisattva of Great Compassion). Finally, the Bodhisattva who has achieved great compassion bows his head to the Buddha, rises after bowing, respectfully joins his palms, and speaks verses of praise. This Bodhisattva of Great Compassion, in front of the Buddha, kneels on his right knee, listens to the Buddha's prediction, and that World Honored One smiles. Because of this cause, he causes the ten directions, as many as the dust particles of a Buddha-land, to shake in six ways, emit great light, and rain down all kinds of flowers, awakening all Bodhisattvas, and also manifesting various Bodhisattva paths. That World Honored One causes all the Bodhisattvas, as many as the dust particles of a Buddha-land in the ten directions, to all (praise), and for these great Bodhisattvas, he expounds various Samadhi (referring to meditation) Dharani gates (referring to the method of total retention), and fearless Dharma gates. Therefore, that Buddha manifests such various transformations.' 'Good men! At that time, the two Bodhisattvas, having heard these things, said to the Buddha: 'World Honored One! Since this Bodhisattva of Great Compassion made his aspiration, how long has he been practicing the Bodhisattva path? And how long will it take? When will he be able to subdue and gather those beings in the five turbid ages who have heavy afflictions, fight with each other, commit many of the five heinous crimes, accomplish all unwholesome roots, and burn away their good hearts?' At that time, that Buddha told the two Bodhisattvas: 'Good men! This Bodhisattva of Great Compassion has just today made his initial aspiration for Anuttara-samyak-sambodhi (referring to the mind of unsurpassed perfect enlightenment). Good men! You can now go to see Buddha Treasure Store, make offerings, respect, bow, circumambulate, listen to the scriptures such as the Samadhi Dharani gates and fearless Dharma gates, and see the Bodhisattva Mahasattva (referring to the great Bodhisattva) of Great Compassion. You should say in my voice: "Buddha Flower Spreading Sun King (referring to the name of a Buddha) sends his regards, and sends you this pure moon flower as a token. And praise you, saying: 'Excellent! Excellent! Good man! You have been able to achieve such great compassion since your initial aspiration, and you now have countless names that fill the ten directions as many as the Buddha-lands (referring to countless Buddha lands)."'
微塵數等諸佛世界，皆言：「大悲菩薩始初發心，已能成就如是大悲。」是故善男子！我今贊汝，善哉！善哉！複次，善男子！汝為當來諸菩薩等成就大悲故，說是大悲不斷善愿，豎立法幢，是故復贊言，善哉！善哉！複次，善男子！汝之名稱未來世住，當如一佛剎微塵數等阿僧祇劫，教百千億無量無邊阿僧祇眾生，安止令住阿耨多羅三藐三菩提，至於佛所得不退轉，或發善愿，或取凈土，攝取眾生，隨愿而調伏，復令未來得受阿耨多羅三藐三菩提記，如是眾生於未來世，過如一佛剎微塵數等劫，當於十方如一佛剎微塵數等諸世界中，得成阿耨多羅三藐三菩提轉正法輪，復當贊汝。是故以此三讚歎法，讚歎于汝，善哉！善哉！』」』
「善男子！爾時，彼土有無量億菩薩，異口同聲作如是言：『世尊！我等欲往刪提嵐界見寶藏佛，禮拜、供養、恭敬、圍繞，聽諸三昧陀羅尼門、無畏法門，並欲見於大悲菩薩。』爾時，彼佛以此三讚歎法及月光凈華，與二菩薩而告之曰：『宜知是時。』
「時二菩薩于彼佛所，取此寶華並與無量億菩薩眾，如一念頃沒彼世界，忽然來到刪提嵐界閻浮園中，見寶藏佛頭面作禮。爾時世界諸大菩薩，修習大乘及發緣覺、聲聞乘者，天龍、鬼神、摩睺羅伽，如是等類，其數無量不可稱計，
【現代漢語翻譯】 現代漢語譯本 『如同微塵數量一樣多的諸佛世界，都說：「大悲菩薩最初發心時，就已經能夠成就如此偉大的慈悲。」因此，善男子！我現在讚歎你，太好了！太好了！再次，善男子！你爲了將來諸菩薩等成就大悲，宣說這大悲不斷絕的善愿，豎立起法幢，因此再次讚歎說，太好了！太好了！再次，善男子！你的名號將流傳於未來世，如同一個佛剎（佛的國土）微塵數一樣多的阿僧祇劫（極長的時間單位），教導百千億無量無邊的阿僧祇眾生，使他們安住于阿耨多羅三藐三菩提（無上正等正覺），直至成佛獲得不退轉的境界，或者發下善愿，或者選取清凈的佛土，攝取眾生，隨他們的願望而調伏他們，又使他們在未來得到阿耨多羅三藐三菩提的授記。這樣的眾生在未來世，經過如同一個佛剎微塵數一樣多的劫數，將在十方如同一個佛剎微塵數一樣多的諸世界中，成就阿耨多羅三藐三菩提，轉動正法輪，那時還會讚歎你。因此，用這三種讚歎法，讚歎你，太好了！太好了！』 『善男子！那時，那個國土有無量億菩薩，異口同聲地說：『世尊！我們想去刪提嵐界（佛的凈土）拜見寶藏佛（佛名），禮拜、供養、恭敬、圍繞他，聽聞各種三昧（禪定）陀羅尼（總持）法門、無畏法門，並且想見到大悲菩薩。』那時，那位佛用這三種讚歎法和月光凈華，給予兩位菩薩並告訴他們說：『現在是時候了。』 當時，兩位菩薩在那位佛那裡，取了這寶華，並與無量億菩薩眾一起，如同一念之間就消失在那個世界，忽然來到刪提嵐界的閻浮園中，向寶藏佛頂禮。那時，世界上的諸大菩薩，修習大乘以及發心修緣覺乘、聲聞乘的人，還有天龍、鬼神、摩睺羅伽（大蟒神）等，這些種類，數量無量無法計算。
【English Translation】 English version 'Worlds as numerous as dust particles all say: 「The Bodhisattva of Great Compassion, from the very beginning of his aspiration, has already been able to achieve such great compassion.」 Therefore, good man! I now praise you, well done! Well done! Furthermore, good man! For the sake of future Bodhisattvas achieving great compassion, you proclaim this unbroken vow of great compassion, and erect the banner of Dharma. Therefore, I praise you again, well done! Well done! Furthermore, good man! Your name will abide in the future world for as many asamkhya kalpas (immeasurably long periods of time) as there are dust particles in a Buddha-field (Buddha's land), teaching hundreds of thousands of billions of immeasurable and boundless asamkhya beings, enabling them to dwell in Anuttara-samyak-sambodhi (supreme perfect enlightenment), until they attain Buddhahood and achieve non-retrogression, or make good vows, or choose pure lands, gather beings, and subdue them according to their wishes. Furthermore, they will receive predictions of Anuttara-samyak-sambodhi in the future. Such beings, in the future world, after passing as many kalpas as there are dust particles in a Buddha-field, will attain Anuttara-samyak-sambodhi in the ten directions in worlds as numerous as dust particles in a Buddha-field, and turn the wheel of the Dharma, and then they will praise you again. Therefore, with these three praises, I praise you, well done! Well done!』 'Good man! At that time, in that land, there were countless billions of Bodhisattvas, who spoke in unison, saying: 「World Honored One! We wish to go to the Shanti-Lamba realm to see Buddha Ratnagarbha (Buddha's name), to bow, make offerings, pay respects, and circumambulate him, to hear the various Samadhi (meditative absorption) Dharani (mantra) gates, the Fearless Dharma gates, and also to see the Bodhisattva of Great Compassion.」 At that time, that Buddha, with these three praises and the Moonlight Pure Flower, gave them to the two Bodhisattvas and told them: 「It is time.」' At that time, the two Bodhisattvas, from that Buddha, took this precious flower and, together with countless billions of Bodhisattvas, in a single thought, disappeared from that world and suddenly arrived in the Jambudvipa Garden of the Shanti-Lamba realm, and bowed their heads to Buddha Ratnagarbha. At that time, the great Bodhisattvas of the world, those who practiced the Mahayana, and those who aspired to the Pratyekabuddha-yana (solitary enlightenment) and Sravaka-yana (hearer's vehicle), as well as Devas (gods), Nagas (dragons), Yakshas (demons), Mahoragas (great serpent gods), and other such beings, were countless and immeasurable.
譬如苷蔗、竹葦、稻麻、叢林遍滿其國，以諸菩薩所得種種師子游戲供養于佛。供養佛已，見寶海梵志為此大眾所共恭敬合掌讚歎，見是事已，即便思惟：『今此大士或當即是大悲菩薩，是故能令華敷日王如來送此寶華。』是二菩薩復于佛前旋向梵志，即以華與，作如是言：『華敷日王如來以此妙華與汝為信，並三贊法，如上所說。』
「善男子！爾時所雨種種諸華，亦到無佛世界，復出種種妙善音聲，其聲遍滿，所謂佛聲、法聲、比丘僧聲、滅盡聲、無所有聲、諸波羅蜜聲、力無所畏聲、六神通聲、無所作聲、無生滅聲、寂靜聲、大慈聲、大悲聲、無生忍聲、授記聲、說大乘聲。彼有菩薩以本願故，有大神力，修習深法而得自在，為眾生故，住彼世界，聞是聲已，以佛力故、以願力故，以三昧力于彼世界乘神通力，如大力士屈申臂頃，至刪提嵐界閻浮園中寶藏佛所，頭面禮足，以諸菩薩所得種種師子游戲，供養于佛及諸大眾，次第而坐聽受妙法。
「善男子！爾時，寶海梵志取此月光凈華供養寶藏如來已，白佛言：『世尊！惟愿如來與我授阿耨多羅三藐三菩提記。』
「善男子！爾時，寶藏如來即入三昧，其三昧名電燈，以三昧力故，令刪提嵐界一切山樹、草木、土地變為七寶，令諸大眾悉得自見，皆于佛前
【現代漢語翻譯】 現代漢語譯本：譬如甘蔗、竹葦、稻麻、叢林遍佈他們的國度，他們用諸菩薩所獲得的各種獅子游戲來供養佛陀。供養佛陀后，他們看到寶海梵志（一位婆羅門修行者）被大眾恭敬地合掌讚歎。看到這些后，他們便思忖：『這位大士或許就是大悲菩薩，所以才能讓華敷日王如來送來這寶貴的蓮花。』這兩位菩薩又在佛前轉身面向梵志，將蓮花給予他，並說道：『華敷日王如來以此妙蓮花給你作為信物，並附帶三贊法，如上所述。』 『善男子！』那時所降下的各種蓮花，也到達了沒有佛陀的世界，併發出各種美妙的聲音，這些聲音遍佈各處，包括佛陀的聲音、佛法的聲音、比丘僧的聲音、滅盡的聲音、無所有的聲音、諸波羅蜜的聲音、力無所畏的聲音、六神通的聲音、無所作的聲音、無生滅的聲音、寂靜的聲音、大慈的聲音、大悲的聲音、無生忍的聲音、授記的聲音、說大乘的聲音。那些菩薩因為本願的緣故，擁有大神力，修習深奧的佛法而得自在，爲了眾生的緣故，住在那些世界。他們聽到這些聲音后，憑藉佛陀的力量、願力的力量、三昧的力量，在那些世界運用神通力，如同大力士屈伸手臂一般，到達刪提嵐界閻浮園中寶藏佛（如來名）所在之處，頭面禮足，用諸菩薩所獲得的各種獅子游戲，供養佛陀和大眾，然後依次坐下聽受妙法。 『善男子！』那時，寶海梵志取此月光凈蓮花供養寶藏如來后，對佛陀說：『世尊！我希望如來能為我授阿耨多羅三藐三菩提（無上正等正覺）的記別。』 『善男子！』那時，寶藏如來立即進入三昧，此三昧名為電燈。憑藉三昧的力量，使刪提嵐界的一切山、樹、草木、土地都變為七寶，讓所有大眾都能親眼見到，都在佛前。
【English Translation】 English version: For example, sugarcane, bamboo reeds, rice, hemp, and forests filled their country, and they used various lion games obtained by the Bodhisattvas to make offerings to the Buddha. After making offerings to the Buddha, they saw the Brahmin Bhramacarin (a Brahmin practitioner) being respectfully praised by the assembly with folded hands. Seeing this, they pondered: 'This great being might be the Bodhisattva of Great Compassion, which is why the Tathagata Flower-Radiant-Sun sent this precious lotus flower.' These two Bodhisattvas then turned towards the Brahmin in front of the Buddha, gave him the lotus flower, and said: 'The Tathagata Flower-Radiant-Sun gives you this wonderful lotus flower as a token, along with the three praises, as mentioned above.' 'Good men!' At that time, the various lotus flowers that rained down also reached worlds without Buddhas, and emitted various wonderful sounds. These sounds spread everywhere, including the sound of the Buddha, the sound of the Dharma, the sound of the Bhikkhu Sangha, the sound of extinction, the sound of non-existence, the sound of the Paramitas, the sound of power and fearlessness, the sound of the six supernormal powers, the sound of non-action, the sound of non-birth and non-death, the sound of tranquility, the sound of great compassion, the sound of great pity, the sound of non-birth forbearance, the sound of prediction, and the sound of expounding the Mahayana. Those Bodhisattvas, due to their original vows, possessed great divine power, cultivated profound Dharma and attained freedom. For the sake of sentient beings, they resided in those worlds. Upon hearing these sounds, through the power of the Buddha, the power of their vows, and the power of Samadhi, they used their supernormal powers in those worlds, and in the time it takes a strong man to stretch and bend his arm, they arrived at the place of the Buddha Treasure-Store (Tathagata's name) in the Jambudvipa Garden of the Sandhilaram Realm. They bowed their heads to his feet, made offerings to the Buddha and the assembly with various lion games obtained by the Bodhisattvas, and then sat down in order to listen to the wonderful Dharma. 'Good men!' At that time, the Brahmin Bhramacarin took this Moonlight Pure Lotus flower and offered it to the Tathagata Treasure-Store, and then said to the Buddha: 'World Honored One! I wish that the Tathagata would give me the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Good men!' At that time, the Tathagata Treasure-Store immediately entered Samadhi, which was named Electric Lamp. Through the power of Samadhi, he transformed all the mountains, trees, grass, and land of the Sandhilaram Realm into seven treasures, allowing all the assembly to see it with their own eyes, all in front of the Buddha.
聽受妙法，隨所思惟，或自見身青色、黃色、白色、紫色、赤色、黑色，或見似風、或見似火、或見似空，或見似熱時之炎，或見似水、或似水沫、或似大山、或似梵天、或似帝釋，或見似華、或似迦樓羅，或見似龍、或似師子、或似日月、或似星宿，或見似象、或似野狐，在佛前坐，聽受妙法，隨時思惟，各自見身如是相貌。善男子！如是眾生隨所思惟，復見自身同寶藏佛身等無差別，是諸大眾在於佛前，尋見梵志坐于千葉七寶蓮華，一切大眾處地虛空，若坐、若立，一一眾生各各自見寶藏如來獨坐其前，獨為說法，惟我獨見。
「善男子！爾時，寶藏如來贊寶海梵志言：『善哉！善哉！大悲凈行，汝為無量無邊眾生，起此大悲，能大利益，於世間中作大光明。梵志！譬如成就華田，有種種色、種種香、種種觸、種種葉、種種莖、種種根、種種功德，諸藥所須，皆悉成就。或有蓮華，滿百千由旬，光明妙香，亦與華等，或有縱廣一百、或有縱廣二百、或有縱廣三百由旬，光明妙香亦與華等，有華乃至如一天下，光明妙香亦等無差別。眾生之類或有盲者，聞此華香，即得見色，聾者聞聲，乃至一切諸根不具，即得具足。若有眾生四百四病，或動發時，聞此華香，病即除愈。若有顛狂、放逸、狂癡、睡眠、心亂、失念
【現代漢語翻譯】 現代漢語譯本 聽聞並接受這微妙的佛法，隨著各自的思索，他們或者看到自己的身體呈現青色、黃色、白色、紫色、紅色、黑色，或者看到自己像風、像火、像虛空，或者看到像熱浪中的火焰，或者看到像水、像水沫、像大山、像梵天（Brahma，印度教的創造神）、像帝釋（Indra，佛教的守護神），或者看到像花、像迦樓羅（Garuda，一種神鳥），或者看到像龍、像獅子、像日月、像星宿，或者看到像大象、像野狐，他們坐在佛前，聽受這微妙的佛法，隨時思索，各自看到自己的身體呈現出這樣的相貌。善男子！這些眾生隨著各自的思索，又看到自身與寶藏佛（Ratnagarbha Buddha）的身體等同，沒有差別。這些大眾在佛前，隨即看到梵志（Brahmin，古印度祭司）坐在千葉七寶蓮花上，一切大眾處在地面或虛空中，或坐或立，每一個眾生各自看到寶藏如來獨自坐在他們面前，獨自為他們說法，只有我獨自看到。 『善男子！』那時，寶藏如來讚歎寶海梵志說：『善哉！善哉！大悲凈行，你爲了無量無邊的眾生，生起如此大悲心，能夠帶來巨大的利益，在世間中成為巨大的光明。梵志！譬如成就了一片花田，有各種顏色、各種香味、各種觸感、各種葉子、各種莖、各種根、各種功德，各種藥物所需，都完全具備。或者有蓮花，覆蓋百千由旬，光明和美妙的香氣，也與花朵相同，或者有縱橫一百、或者有縱橫二百、或者有縱橫三百由旬，光明和美妙的香氣也與花朵相同，有的花甚至像一個天下那麼大，光明和美妙的香氣也同樣沒有差別。眾生之中，有的盲人，聞到這花香，就能看到顏色，聾子聽到聲音，乃至一切諸根不健全的，都能得到健全。如果有眾生患有四百四種疾病，或者疾病發作時，聞到這花香，疾病就會痊癒。如果有癲狂、放逸、狂癡、昏睡、心亂、失念
【English Translation】 English version Having heard and received this wonderful Dharma, according to their own thoughts, they either see their bodies as blue, yellow, white, purple, red, or black, or they see themselves as wind, as fire, as emptiness, or as flames in the heat, or as water, as water foam, as a great mountain, as Brahma (the Hindu god of creation), as Indra (the Buddhist guardian deity), or as a flower, as Garuda (a mythical bird), or as a dragon, as a lion, as the sun and moon, as stars, or as an elephant, as a fox. They sit before the Buddha, listening to this wonderful Dharma, contemplating at all times, each seeing their own body in such forms. Good man! These beings, according to their own thoughts, also see themselves as identical to the body of Ratnagarbha Buddha, without any difference. These great assemblies before the Buddha then see a Brahmin (ancient Indian priest) sitting on a thousand-petaled seven-jeweled lotus flower. All the assemblies are on the ground or in the sky, either sitting or standing. Each being sees Ratnagarbha Tathagata sitting alone before them, teaching the Dharma solely for them, and only I see this. 'Good man!' At that time, Ratnagarbha Tathagata praised the Brahmin Treasure Sea, saying: 'Excellent! Excellent! Great compassion and pure conduct, you have aroused such great compassion for immeasurable and boundless beings, capable of bringing great benefit, and becoming a great light in the world. Brahmin! It is like a field of flowers that has been cultivated, with various colors, various fragrances, various textures, various leaves, various stems, various roots, various merits, and all the necessary medicinal properties are fully present. Or there are lotus flowers that cover hundreds of thousands of yojanas, with light and wonderful fragrance equal to the flowers. Or there are those that are one hundred, two hundred, or three hundred yojanas in length and width, with light and wonderful fragrance equal to the flowers. Some flowers are even as large as a whole world, with light and wonderful fragrance that is also no different. Among beings, some who are blind, upon smelling the fragrance of these flowers, can see colors; the deaf can hear sounds; and even those whose faculties are incomplete can become complete. If there are beings suffering from the four hundred and four diseases, or when the diseases flare up, upon smelling the fragrance of these flowers, the diseases will be cured. If there are those who are insane, unrestrained, mad, foolish, sleepy, with disturbed minds, or loss of memory,
，聞此華香，皆得一心。是華田中，亦生分陀利華，其華堅牢，猶如金剛，琉璃為莖，臺有百子，純金為葉，馬瑙為䩸，赤真珠為須，華高八十四億由旬，周匝縱廣十萬由旬，是華所有色香觸等遍滿十方，如一佛剎微塵數等諸佛世界。其中眾生，或有四大不調適者，疾病困篤、諸根羸損、顛狂、放逸、狂癡、睡眠、心亂、失念，見華光明及聞其香，一切所患各各除愈，皆得一心。若彼眾生適命終已，及身未壞，光明來觸，香氣來熏，尋得命根，還起如本，與諸親屬共遊園觀，以所五欲共相娛樂。若必命終，不生余處，生於梵天，在彼久住，壽命無量。梵志！是蓮華田者，即是此會之大眾也，譬如日出眾華開敷，如佛日出，增益長養妙香光明，為諸眾生斷除諸苦。
「『善男子！我今如日出現於世，令諸眾生善根華敷，有微妙香光明遍照，能除眾生種種諸病，即是如來出現於世，以大悲光明遍覆一切，令諸眾生善根開敷，增益安住於三福處也。汝善男子！所化無量無邊阿僧祇眾生，令住阿耨多羅三藐三菩提，至我所者，是諸眾生各各自發種種善愿，取佛世界或凈不凈，我已隨其所愿授記。善男子！若有菩薩在於我前愿取凈土，以清凈心，善自調伏，種諸善根攝取眾生者，雖謂菩薩猶非猛健大丈夫也，非是菩薩深重大悲
【現代漢語翻譯】 現代漢語譯本：聽聞這花香，都能得到一心不亂的境界。在這花田中，也生長著分陀利華（一種白蓮花），這種花堅固牢靠，如同金剛一般，花莖是琉璃做的，花托上有百個花蕊，花葉是純金的，花萼是瑪瑙做的，花須是赤真珠做的，花高八十四億由旬（古印度長度單位），周圍縱橫十萬由旬，這花的所有顏色、香氣、觸感等遍佈十方，如同一個佛剎微塵數那麼多的諸佛世界。其中的眾生，如果有四大（地、水、火、風）不調和的，疾病纏身、身體虛弱、精神錯亂、放縱、狂妄癡呆、昏睡、心神不定、失憶的，見到花的光明以及聞到花的香氣，一切病患各自都得到痊癒，都能得到一心不亂的境界。如果那些眾生剛剛去世，或者身體還沒有壞，光明來照耀，香氣來薰染，立刻就能恢復生命力，像原來一樣復活，和親人們一起遊玩園林，用五種慾望互相娛樂。如果必定要去世，也不會轉生到其他地方，而是轉生到梵天（色界天），在那裡長久居住，壽命無量。梵志（婆羅門修行者）！這蓮花田，就是這次法會的大眾啊，譬如太陽出來，各種花朵開放，如同佛陀的智慧之日出現，增長和滋養美妙的香氣和光明，為眾生斷除各種痛苦。 『善男子！我現在如同太陽出現在世間，讓眾生的善根之花開放，有微妙的香氣和光明普照，能夠消除眾生各種疾病，這就是如來出現在世間，用大悲的光明覆蓋一切，讓眾生的善根開放，增長並安住在三福處（佈施、持戒、修行）啊。你這善男子！所教化無量無邊的阿僧祇（極大的數字）眾生，讓他們安住在阿耨多羅三藐三菩提（無上正等正覺），來到我這裡的，是這些眾生各自發出的各種善愿，選擇佛的世界是清凈還是不清凈，我已經隨他們的願望授記。善男子！如果有菩薩在我面前發願要選擇清凈的國土，用清凈的心，好好調伏自己，種植各種善根來攝取眾生，雖然稱為菩薩，但還不是勇猛剛健的大丈夫，不是菩薩深重的大悲心。』
【English Translation】 English version: Upon hearing this flower's fragrance, all attain a state of one-pointedness of mind. Within this flower field, Pundarika flowers (a type of white lotus) also grow, their blossoms firm and strong, like diamonds. Their stems are made of lapis lazuli, the calyxes have a hundred seeds, the leaves are of pure gold, the sepals are of agate, and the stamens are of red pearls. The flowers are eighty-four billion yojanas (an ancient Indian unit of distance) in height, and their circumference is ten thousand yojanas in width and length. The colors, fragrances, and tactile qualities of these flowers pervade the ten directions, like the number of dust particles in a Buddha-field. Among the beings there, those whose four elements (earth, water, fire, and wind) are imbalanced, who are afflicted with illness, whose bodies are weak, who are mentally deranged, indulgent, arrogant, foolish, drowsy, whose minds are disturbed, or who have lost their memory, upon seeing the light of the flowers and smelling their fragrance, all their afflictions are each cured, and they all attain a state of one-pointedness of mind. If those beings have just passed away, or if their bodies have not yet decayed, the light comes to touch them, and the fragrance comes to permeate them, they immediately regain their life force, revive as before, and together with their relatives, they stroll in gardens, enjoying themselves with the five desires. If they must pass away, they will not be reborn elsewhere, but will be reborn in the Brahma Heaven (a heaven in the realm of form), where they will reside for a long time, with immeasurable lifespans. O Brahmin (a practitioner of Brahmanism)! This lotus field is the assembly of this gathering, just as when the sun rises, all flowers bloom, so too when the sun of the Buddha arises, it increases and nourishes the wonderful fragrance and light, cutting off all suffering for beings. 'Good man! I now appear in the world like the sun, causing the flowers of good roots of all beings to bloom, with subtle fragrance and light shining everywhere, able to eliminate all kinds of diseases of beings. This is the Tathagata appearing in the world, covering everything with the light of great compassion, causing the good roots of all beings to bloom, increasing and abiding in the three meritorious deeds (giving, keeping precepts, and practice). You, good man! The immeasurable and boundless asamkhya (an extremely large number) of beings you have converted, causing them to abide in Anuttara-samyak-sambodhi (unexcelled complete enlightenment), those who come to me, are those beings who have each made various good vows, choosing whether the Buddha's world is pure or impure. I have already given them predictions according to their wishes. Good man! If there are Bodhisattvas who, in my presence, vow to choose a pure land, with a pure mind, well-subduing themselves, planting various good roots to gather beings, although they are called Bodhisattvas, they are still not courageous and vigorous great men, they do not possess the profound great compassion of a Bodhisattva.'
。為眾生故，求阿耨多羅三藐三菩提，若有取于凈佛土者，即是菩薩舍離大悲，又復不願雜二乘者，如是菩薩無巧便慧善平等心。若有菩薩作是誓願：「令我世界遠離聲聞、辟支佛乘，滅不善根，無諸女人及三惡道，成阿耨多羅三藐三菩提已，純以菩薩摩訶薩等為大眷屬，純說無上大乘之法，壽命無量，久住於世，經無數劫，純為善心調伏白凈成善根者說微妙法。」如是之人，雖謂菩薩非大士也。何以故？以無巧便平等智故。』
「善男子！爾時，寶藏如來申金色臂，其五指頭放大光明，其光明有種種無量百千諸色遍照西方，過無量無邊阿僧祇世界，有世界名曰大指，彼土人民壽三十歲，面色醜陋形貌可惡，成就一切諸不善根，身長六尺，彼中有佛，號大光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在為四部眾說三乘法。
「善男子！爾時，大眾悉得遙見彼佛世尊及諸大眾。時寶藏佛告諸大眾：『彼大光明佛於過去無量無邊阿僧祇劫寶蓋光明佛所，初發阿耨多羅三藐三菩提心。爾時，亦勸無量無邊億那由他眾生，安止住于無上道中，隨心所愿取于種種莊嚴世界，或凈不凈取五濁惡世。是大光明佛亦勸我發心安止住于阿耨多羅三藐三菩提。爾時我于寶蓋光明佛所，勸
【現代漢語翻譯】 現代漢語譯本：爲了眾生的緣故，尋求阿耨多羅三藐三菩提（無上正等正覺），如果有菩薩執著于清凈的佛土，那就是菩薩捨棄了大悲心。如果又不希望與聲聞、緣覺二乘混雜，這樣的菩薩就沒有方便智慧和善巧的平等心。如果有菩薩發誓愿說：『愿我的世界遠離聲聞、辟支佛乘，滅除不善的根源，沒有女人和三惡道，成就阿耨多羅三藐三菩提后，完全以菩薩摩訶薩（大菩薩）等為大眷屬，只說無上大乘佛法，壽命無量，長久住世，經歷無數劫，只為善心調伏、清凈成就善根的人說微妙的佛法。』這樣的人，雖然被稱為菩薩，但不是大菩薩。為什麼呢？因為他們沒有方便的平等智慧。 『善男子！』當時，寶藏如來伸出金色的手臂，他的五個指頭放出大光明，光明有種種無量百千種顏色，遍照西方，超過無量無邊的阿僧祇世界。有一個世界名叫大指，那個世界的人民壽命三十歲，面色醜陋，形貌可憎，成就一切不善的根源，身高六尺。那裡有一尊佛，號為大光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在正在為四部大眾宣說三乘佛法。 『善男子！』當時，大眾都遙遠地看見了那位佛世尊和他的大眾。這時，寶藏佛告訴大眾說：『那位大光明佛在過去無量無邊阿僧祇劫寶蓋光明佛那裡，初次發起了阿耨多羅三藐三菩提心。當時，他也勸導了無量無邊億那由他的眾生，安住于無上道中，隨他們的心願選取種種莊嚴的世界，或者清凈或者不清凈，選取五濁惡世。這位大光明佛也勸我發心安住于阿耨多羅三藐三菩提。當時我在寶蓋光明佛那裡，勸
【English Translation】 English version: For the sake of all sentient beings, seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), if a Bodhisattva is attached to a pure Buddha-land, that Bodhisattva has abandoned great compassion. Furthermore, if they do not wish to mingle with the Sravakas and Pratyekabuddhas (two vehicles), such a Bodhisattva lacks skillful wisdom and a mind of skillful equality. If a Bodhisattva makes this vow: 『May my world be far from the Sravaka and Pratyekabuddha vehicles, eradicate the roots of unwholesomeness, be without women and the three evil realms, and after attaining Anuttara-samyak-sambodhi, be entirely surrounded by Bodhisattva-Mahasattvas (great Bodhisattvas) as my great retinue, only teach the supreme Mahayana Dharma, have immeasurable lifespan, dwell in the world for countless kalpas, and only speak the subtle Dharma to those who have been tamed by good intentions, are pure, and have achieved good roots.』 Such a person, though called a Bodhisattva, is not a great Bodhisattva. Why? Because they lack skillful and equal wisdom. 『Good man!』 At that time, the Tathagata Ratnagarbha extended his golden arm, and from the tips of his five fingers emitted great light. The light had various immeasurable hundreds of thousands of colors, illuminating the west, passing through immeasurable, boundless Asankhya worlds. There was a world called Great Finger, where the people had a lifespan of thirty years, with ugly faces and repulsive appearances, having achieved all unwholesome roots, and were six feet tall. There was a Buddha there, named Great Light Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, who is now teaching the three vehicles to the fourfold assembly. 『Good man!』 At that time, the assembly all saw from afar that Buddha Bhagavan and his assembly. Then, the Buddha Ratnagarbha told the assembly: 『That Buddha Great Light, in the past, at the place of the Buddha Ratna-chatra-prabha, countless, boundless Asankhya kalpas ago, first generated the mind of Anuttara-samyak-sambodhi. At that time, he also encouraged countless, boundless billions of Nayutas of sentient beings to abide in the supreme path, and according to their wishes, to choose various adorned worlds, whether pure or impure, choosing the evil world of the five turbidities. That Buddha Great Light also encouraged me to generate the mind to abide in Anuttara-samyak-sambodhi. At that time, at the place of the Buddha Ratna-chatra-prabha, I encouraged
發莊嚴，愿於此五濁惡世成阿耨多羅三藐三菩提。爾時，彼佛讚我：「善哉！善哉！」即便授我阿耨多羅三藐三菩提記。我于爾時有是善知識故，勸我阿耨多羅三藐三菩提，彼善知識勝妙丈夫，取此重惡五濁之世，多諸煩惱不凈國土，所有眾生行於惡逆，乃至成就諸不善根，燒滅善心，宛轉生死空曠澤中，所愿調伏如是眾生。爾時，是善丈夫，十方無量無邊諸佛世界，所有諸佛各各遣使，至是人所稱揚讚歎，即為作號名為大悲日月光明。彼大悲日月光明，即是我之善知識也，作大利益，于大指世界成佛未久，為此短命諸惡人等轉正法輪。彼佛初成阿耨多羅三藐三菩提時，十方無量無邊諸佛，各各遣使至彼佛所，為供養、恭敬、尊重、讚歎故。是諸世尊，皆是往昔大光明佛之所勸化，初令安住檀波羅蜜，乃至般若波羅蜜。是諸世尊以知恩故，遣諸菩薩致是供養。
「『梵志！汝今見不？是諸世尊各各處於清凈世界，壽命無量，純為善心調伏白凈成善根者作于佛事。是大光明佛處斯穢惡不凈世界，五濁惡世，成阿耨多羅三藐三菩提，所有眾生多作逆罪，乃至成就諸不善根，壽命短促，能於是中增益長壽，無量佛事，不捨聲聞、辟支佛乘，為諸眾生說三乘法。汝是丈夫，一切大眾所不及也，所作勝妙甚難，誓願取不凈土、
【現代漢語翻譯】 現代漢語譯本 我發下莊嚴的誓願，希望在這五濁惡世成就阿耨多羅三藐三菩提（無上正等正覺）。那時，那位佛讚歎我說：『善哉！善哉！』隨即就給我授記，預言我將成就阿耨多羅三藐三菩提。我那時因為有這樣一位善知識，勸勉我發阿耨多羅三藐三菩提心。那位善知識，殊勝的丈夫，選擇了這個充滿罪惡的五濁惡世，這個充滿煩惱、不凈的國土，這裡所有的眾生都行於惡逆，甚至成就各種不善的根，燒燬善心，在空曠的生死輪迴中輾轉，他發願要調伏這樣的眾生。那時，這位善丈夫，十方無量無邊的諸佛世界，所有的佛都各自派遣使者，來到這個人所在的地方，稱揚讚歎他，並給他起名為大悲日月光明。這位大悲日月光明，就是我的善知識，他做了巨大的利益，在大指世界成佛不久，就為這些短命的惡人等轉動正法輪。當那位佛初成阿耨多羅三藐三菩提時，十方無量無邊的諸佛，都各自派遣使者來到那位佛的處所，爲了供養、恭敬、尊重、讚歎他。這些世尊，都是往昔大光明佛所勸化，最初讓他們安住于檀波羅蜜（佈施波羅蜜），乃至般若波羅蜜（智慧波羅蜜）。這些世尊因為知恩，所以派遣菩薩來致以供養。 『梵志（婆羅門）！你現在看見了嗎？這些世尊各自處於清凈的世界，壽命無量，純粹爲了用善心調伏那些清凈、成就善根的人而做佛事。而這位大光明佛卻處在這個污穢不凈的世界，五濁惡世，成就阿耨多羅三藐三菩提，這裡所有的眾生大多造作逆罪，甚至成就各種不善的根，壽命短促，他卻能在這裡增長壽命，做無量的佛事，不捨棄聲聞乘、辟支佛乘，為眾生宣說三乘佛法。你真是大丈夫，一切大眾都比不上你，你所做的事情殊勝而艱難，你發誓要選擇不凈的國土，
【English Translation】 English version I made a solemn vow, wishing to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in this evil world of the five turbidities. At that time, that Buddha praised me, saying, 'Excellent! Excellent!' and immediately gave me a prophecy that I would attain Anuttara-samyak-sambodhi. At that time, because I had such a good teacher, who encouraged me to aspire to Anuttara-samyak-sambodhi. That good teacher, a superior man, chose this evil world of the five turbidities, this land full of afflictions and impurities, where all beings act against the Dharma, even cultivating various unwholesome roots, burning away their good hearts, and wandering in the vast wilderness of birth and death. He vowed to tame such beings. At that time, this good man, from the countless Buddha worlds in the ten directions, all the Buddhas each sent messengers to the place where this person was, praising and extolling him, and gave him the name Great Compassionate Sun and Moon Light. This Great Compassionate Sun and Moon Light is my good teacher, who did great benefit. He became a Buddha in the Great Finger World not long ago, and turned the wheel of the Dharma for these short-lived evil people. When that Buddha first attained Anuttara-samyak-sambodhi, the countless Buddhas in the ten directions each sent messengers to that Buddha's place, for the sake of offering, reverence, respect, and praise. These World Honored Ones were all encouraged and transformed by the Great Light Buddha in the past, who initially caused them to abide in Dana Paramita (perfection of giving), and even Prajna Paramita (perfection of wisdom). These World Honored Ones, because they knew gratitude, sent Bodhisattvas to make these offerings. 'Brahmin! Do you see now? These World Honored Ones each reside in pure worlds, with immeasurable lifespans, purely doing Buddha work to tame those who are pure in heart and have cultivated good roots. But this Great Light Buddha is in this defiled and impure world, the evil world of the five turbidities, attaining Anuttara-samyak-sambodhi, where all beings mostly commit rebellious sins, even cultivating various unwholesome roots, and have short lifespans. Yet, he is able to increase their lifespans here, do immeasurable Buddha work, not abandoning the Sravaka Vehicle and Pratyekabuddha Vehicle, and expounding the Three Vehicles for all beings. You are truly a great man, unmatched by all the masses. What you have done is superior and difficult. You have vowed to choose an impure land,
五濁惡世，人多作逆，乃至成就諸不善根，調伏攝取如是眾生。善男子！若有菩薩取清凈佛世界，離三惡道及聲聞、緣覺，攝取調伏善心白凈成就善根如是眾生，是名菩薩譬如余華也，非謂大菩薩，如分陀利華，以于善心調伏眾生，種諸善根，作佛事故。
「『梵志！今聽菩薩四法懈怠。何等四？一者愿取清凈世界；二者愿于善心調伏白凈眾中施作佛事；三者愿成佛已，不說聲聞、辟支佛法；四者愿成佛已壽命無量。是名菩薩四法懈怠，是謂菩薩譬喻余華，非謂菩薩如分陀利。
「『梵志！於此大眾，惟除一人婆由比紐，取不凈世界，調伏攝護多煩惱者，于賢劫中，或有菩薩取不凈土。
「『梵志！菩薩有四法精進。何等四？一者愿取不凈世界；二者于不凈人中施作佛事；三者成佛已，三乘說法；四者成佛已，得中壽命不長不短。是名菩薩四法精進，是謂菩薩如分陀利，非如余華，是名菩薩摩訶薩。
「『梵志！汝今於此無量無邊阿僧祇菩薩大眾華田之中，發願授記，汝于佛前已生大悲分陀利故，攝取多逆，成就一切諸不善根五濁惡世，而於是中隨調伏之。汝以大悲音聲故，能令十方如一佛剎微塵等諸佛世尊遣信稱讚，稱讚已，號汝為成就大悲，復令此大眾供養于汝。又汝大悲于未來世，過一恒河沙等阿僧祇
【現代漢語翻譯】 現代漢語譯本 在這五濁惡世（指充滿污濁和痛苦的世界），人們多行惡逆之事，甚至造就各種不善的根源。菩薩需要調伏和攝受這樣的眾生。善男子！如果菩薩選擇清凈的佛世界，遠離三惡道（地獄、餓鬼、畜生）以及聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者），攝受和調伏那些善心清凈、成就善根的眾生，這樣的菩薩就像其他的花朵一樣，不能稱為大菩薩，而像分陀利花（白蓮花）那樣的菩薩，才能以善心調伏眾生，種下各種善根，成就佛的事業。 『梵志（婆羅門）！現在聽我說菩薩的四種懈怠。是哪四種呢？第一種是希望選擇清凈的世界；第二種是希望在善心清凈的眾生中施行佛事；第三種是希望成佛后，不說聲聞和辟支佛（緣覺）的法；第四種是希望成佛后壽命無量。這被稱為菩薩的四種懈怠，這樣的菩薩就像其他的花朵一樣，不能稱為像分陀利花那樣的菩薩。 『梵志！在這大眾之中，只有婆由比紐（菩薩名）一人，選擇不凈的世界，調伏和攝護那些煩惱眾多的眾生。在賢劫（佛教宇宙觀中的一個時期）中，或許會有菩薩選擇不凈的國土。 『梵志！菩薩有四種精進。是哪四種呢？第一種是希望選擇不凈的世界；第二種是在不凈的眾生中施行佛事；第三種是成佛后，宣說三乘（聲聞乘、緣覺乘、菩薩乘）的法；第四種是成佛后，得到中等的壽命，既不長也不短。這被稱為菩薩的四種精進，這樣的菩薩就像分陀利花一樣，而不是像其他的花朵，這樣的菩薩才被稱為摩訶薩（大菩薩）。 『梵志！你現在在這無量無邊的阿僧祇（佛教中極大的數字）菩薩大眾的花田中，發願並接受授記。你在佛前已經生起了大悲心，如同分陀利花一樣，所以你攝取那些多行惡逆、成就各種不善根的五濁惡世的眾生，並在此中隨順調伏他們。你以大悲的音聲，能令十方如一佛剎微塵數（極多的數量）的諸佛世尊派遣使者稱讚你。稱讚之後，稱你為成就大悲，並令此大眾供養你。而且你的大悲在未來世，超過一恒河沙數（極多的數量）的阿僧祇劫，
【English Translation】 English version In this world of five turbidities (referring to a world filled with impurities and suffering), people often commit rebellious acts, even cultivating various roots of unwholesomeness. Bodhisattvas need to tame and gather such beings. Good man! If a Bodhisattva chooses a pure Buddha-world, away from the three evil paths (hell, hungry ghosts, animals) and Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), gathering and taming those beings with pure minds and cultivating roots of goodness, such a Bodhisattva is like other flowers, not considered a great Bodhisattva. Only a Bodhisattva like a Puṇḍarīka flower (white lotus) can tame beings with a good heart, plant various roots of goodness, and accomplish the work of a Buddha. 'Brahmin! Now listen to the four kinds of laziness of a Bodhisattva. What are the four? First, wishing to choose a pure world; second, wishing to perform Buddha-work among beings with pure minds; third, wishing not to speak of the Dharma of Śrāvakas and Pratyekabuddhas after becoming a Buddha; fourth, wishing for limitless life after becoming a Buddha. These are called the four kinds of laziness of a Bodhisattva. Such a Bodhisattva is like other flowers, not like a Bodhisattva who is like a Puṇḍarīka flower.' 'Brahmin! Among this great assembly, only one person, Bhavyabindu (a Bodhisattva's name), chooses an impure world, taming and protecting those with many afflictions. In the Bhadrakalpa (a period in Buddhist cosmology), there may be Bodhisattvas who choose impure lands.' 'Brahmin! A Bodhisattva has four kinds of diligence. What are the four? First, wishing to choose an impure world; second, performing Buddha-work among impure beings; third, after becoming a Buddha, teaching the Dharma of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); fourth, after becoming a Buddha, obtaining a medium lifespan, neither long nor short. These are called the four kinds of diligence of a Bodhisattva. Such a Bodhisattva is like a Puṇḍarīka flower, not like other flowers. Such a Bodhisattva is called a Mahāsattva (great Bodhisattva).' 'Brahmin! Now, in this flower field of countless Asamkhya (an extremely large number in Buddhism) Bodhisattvas, you make a vow and receive a prediction. You have already generated great compassion before the Buddha, like a Puṇḍarīka flower. Therefore, you gather those beings in the world of five turbidities who commit many rebellious acts and cultivate various roots of unwholesomeness, and you tame them accordingly. With your voice of great compassion, you can cause the Buddhas, as numerous as the dust particles in a Buddha-field in the ten directions, to send messengers to praise you. After praising you, they will call you one who has achieved great compassion and cause this assembly to make offerings to you. Moreover, your great compassion will, in future lives, surpass one Ganges River of Asamkhya kalpas,'
劫，入第二恒河沙等阿僧祇劫後分，娑婆世界賢劫中人壽百二十歲，為老病死之所纏縛，黑闇世中，無所師咨，聚集一切諸不善根，行於邪道，入煩惱河，專作五逆，毀壞正法，誹謗聖人，犯四重禁，余如上說。于如是等煩惱亂世，當成為佛如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，離生死輪，轉正法輪，破壞四魔。爾時有大名聲，十方遍滿無量無邊諸佛世界，有聲聞大眾千二百五十，次第於四十五歲中，成就如是無量佛事，如汝所愿具足無缺。是無量凈王成佛時，壽命無量，雖于無量無邊劫中，亦能成就如是佛事，等無差別。汝善丈夫！般涅槃后，正法住世滿一千歲，正法滅已，汝諸舍利，如汝所愿作于佛事，久久在世，利益眾生，如上所說。』
「善男子！爾時，會中有一梵志，名相具足，作如是言：『善大丈夫！若於來世無量無邊阿僧祇劫，為菩薩時，在在生處，我當爲汝常作侍使，恒以慈心奉給所須，至一生時，復當作父。汝成佛已，作大檀越，亦當授我無上道記。』
「時有海神，名曰調意，復作是言：『善大丈夫！從今已往，在在之處，乃至一生，愿我常當爲汝作母。汝成佛已，亦當授我無上道記。』
「時有水神，復作是言：『從今已往，所在之處，乃
【現代漢語翻譯】 現代漢語譯本：在經過第二恒河沙數等阿僧祇劫后的時間，娑婆世界（Saha world）的賢劫（Bhadrakalpa）中，人們的壽命為一百二十歲，被衰老、疾病和死亡所困擾，處於黑暗的世道中，沒有可以請教的老師，聚集了一切不善的根源，行走在邪道上，進入煩惱的河流，專門造作五逆之罪，毀壞正法，誹謗聖人，觸犯四重禁戒，其餘的情況如前面所說。在這樣充滿煩惱和混亂的世道中，你將成為佛，如來（Tathagata）、應（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta deva-manushyanam）、佛（Buddha）、世尊（Bhagavan），脫離生死輪迴，轉動正法輪，摧毀四魔。那時，你的大名聲將遍滿十方無量無邊的諸佛世界，有聲聞（Shravaka）大眾一千二百五十人，在四十五年中次第成就如此無量的佛事，如你所愿，圓滿無缺。這位無量凈王（Ananta-visuddha-raja）成佛時，壽命無量，即使在無量無邊的劫中，也能成就同樣的佛事，沒有差別。善男子！你般涅槃（Parinirvana）后，正法住世滿一千歲，正法滅亡后，你的舍利（Sarira）將如你所愿，繼續進行佛事，長久地留在世間，利益眾生，如上面所說。 善男子！那時，會中有一位婆羅門（Brahmin），名叫相具足，他這樣說道：『善大丈夫！如果未來無量無邊的阿僧祇劫中，你作為菩薩（Bodhisattva）時，無論轉生到哪裡，我都會永遠做你的侍者，恒常以慈悲心供奉你所需的一切，直到你最後一生時，我還會做你的父親。你成佛后，作為大施主，也應當給我授記無上菩提。』 當時，有一位海神，名叫調意，又說道：『善大丈夫！從今以後，無論你轉生到哪裡，乃至最後一生，我都願意永遠做你的母親。你成佛后，也應當給我授記無上菩提。』 當時，有一位水神，又說道：『從今以後，無論你轉生到哪裡，乃至'
【English Translation】 English version: After the lapse of a second asamkhya kalpa (incalculable eon) equal to the sands of the Ganges, in the Bhadrakalpa (Auspicious Eon) of the Saha world (world of endurance), the lifespan of people will be one hundred and twenty years, they will be bound by old age, sickness, and death, in a dark world, without teachers to consult, gathering all unwholesome roots, walking on evil paths, entering the river of afflictions, exclusively committing the five rebellious acts, destroying the true Dharma, slandering the saints, violating the four major precepts, and the rest as described above. In such an afflicted and chaotic world, you will become a Buddha, a Tathagata (Thus Gone One), an Arhat (Worthy One), a Samyak-sambuddha (Perfectly Enlightened One), a Vidya-charana-sampanna (Perfect in Knowledge and Conduct), a Sugata (Well-Gone One), a Lokavid (Knower of the World), an Anuttara (Unsurpassed One), a Purushadamyasarathi (Tamer of Men), a Shasta deva-manushyanam (Teacher of Gods and Humans), a Buddha (Enlightened One), a Bhagavan (World Honored One), escaping the cycle of birth and death, turning the wheel of the true Dharma, and destroying the four maras (demons). At that time, your great fame will fill the immeasurable and boundless Buddha worlds in the ten directions, there will be a Shravaka (Disciple) assembly of one thousand two hundred and fifty, who will successively accomplish such immeasurable Buddha deeds in forty-five years, fulfilling your wishes completely. When this Ananta-visuddha-raja (King of Infinite Purity) becomes a Buddha, his lifespan will be immeasurable, and even in immeasurable and boundless kalpas, he will be able to accomplish the same Buddha deeds, without any difference. Good man! After your Parinirvana (Final Nirvana), the true Dharma will remain in the world for a full one thousand years, and after the true Dharma has perished, your Sarira (relics) will, as you wish, continue to perform Buddha deeds, remaining in the world for a long time, benefiting sentient beings, as described above. Good man! At that time, there was a Brahmin (priest) in the assembly, named Samyukta-rupa (Possessing All Marks), who said: 『Good great man! If in the future immeasurable and boundless asamkhya kalpas, when you are a Bodhisattva (Enlightenment Being), wherever you are born, I will always be your attendant, constantly offering you what you need with a compassionate heart, and in your last life, I will also be your father. After you become a Buddha, as a great benefactor, you should also give me the prediction of unsurpassed enlightenment.』 At that time, there was a sea god, named Tiao-yi (Harmonious Intention), who also said: 『Good great man! From now on, wherever you are born, even until your last life, I wish to always be your mother. After you become a Buddha, you should also give me the prediction of unsurpassed enlightenment.』 At that time, there was a water god, who also said: 『From now on, wherever you are born, even until'
至一生，愿我常當作汝乳母。汝成佛已，亦當授我無上道記。』
「有二帝釋，一名善念，二名寶念，復作是言：『善大丈夫！汝成佛已，我等當作智慧神足聲聞弟子。』
「復有帝釋，名善見足，作如是言：『大悲！從今已往，在在之處，乃至一生，常為汝子。』
「有須彌山神，名善樂華，復作是言：『大悲！汝乃至一生，常為汝婦。成佛道已，亦當授我無上道記。』
「復有阿修羅王，名胸臆行，復作是言：『大悲！于無量無邊阿僧祇劫，為菩薩時，乃至一生，于其中間，我當爲汝僮僕，給使奉諸所安。汝成阿耨多羅三藐三菩提已，轉正法輪，我初解法，得於實果，服甘露味，乃至得斷一切煩惱，成阿羅漢。』
「爾時，復有一恒河沙等天龍、鬼神、阿修羅、迦樓羅、人非人等，向大悲菩薩作是誓願：『善大丈夫！要當調伏教化我等。』
「爾時，有一裸形梵志，名亂想可畏，復作是言：『善大丈夫！汝于無量無邊阿僧祇劫行菩薩道時，我當從汝，求索所須，常至汝所，乞求衣服、床榻、臥具、房舍、屋宅、象馬、車乘、國城、妻子、頭目、髓腦、皮肉、手腳、耳鼻、舌身。善大丈夫！我當爲汝作佐助因，令汝滿足檀波羅蜜，乃至般若波羅蜜。大悲梵志如是等行菩薩道時，我當勸汝，令得具足六波
【現代漢語翻譯】 現代漢語譯本 『直到一生結束，我願常常做您的乳母。您成佛之後，也應當給我授記無上道。』 『有兩位帝釋（天神之王），一位名叫善念，一位名叫寶念，又這樣說道：『善大丈夫！您成佛之後，我們應當做您智慧神通的聲聞弟子。』 『又有一位帝釋，名叫善見足，這樣說道：『大悲者！從今以後，無論在何處，乃至一生，我常常做您的兒子。』 『有一位須彌山神（佛教宇宙觀中的中心山），名叫善樂華，又這樣說道：『大悲者！您乃至一生，我常常做您的妻子。您成就佛道之後，也應當給我授記無上道。』 『又有一位阿修羅王（一種好戰的神），名叫胸臆行，又這樣說道：『大悲者！在無量無邊的阿僧祇劫（極長的時間單位）中，您作為菩薩時，乃至一生，在這期間，我應當做您的僕人，侍奉您，讓您安樂。您成就阿耨多羅三藐三菩提（無上正等正覺）之後，轉動正法輪（宣講佛法），我最初理解佛法，得到真實的果位，品嚐甘露的滋味，乃至斷除一切煩惱，成就阿羅漢（已斷除煩惱的聖者）。』 『那時，又有一恒河沙數（極多的數量）的天龍、鬼神、阿修羅、迦樓羅（一種神鳥）、人非人等，向大悲菩薩發誓愿說：『善大丈夫！一定要調伏教化我們。』 『那時，有一位裸形梵志（苦行者），名叫亂想可畏，又這樣說道：『善大丈夫！您在無量無邊的阿僧祇劫中修行菩薩道時，我應當跟隨您，向您索取所需，常常到您那裡，乞求衣服、床榻、臥具、房舍、屋宅、象馬、車乘、國城、妻子、頭目、髓腦、皮肉、手腳、耳鼻、舌身。善大丈夫！我應當做您的助緣，讓您圓滿檀波羅蜜（佈施的修行），乃至般若波羅蜜（智慧的修行）。大悲梵志在修行菩薩道時，我應當勸導您，讓您具足六波羅蜜（六種到達彼岸的修行）。』
【English Translation】 English version 'Until the end of this life, may I always be your wet nurse. When you become a Buddha, you should also bestow upon me the prediction of the unsurpassed path.' 'There were two Śakras (king of the gods), one named Good Thought, and the other named Treasure Thought, who further said: 'Good great man! When you become a Buddha, we shall become your Śrāvaka disciples with wisdom and spiritual powers.' 'There was another Śakra, named Good Sight Foot, who said: 'Great Compassionate One! From now on, wherever you are, even for a lifetime, I will always be your son.' 'There was a Sumeru mountain god (the central mountain in Buddhist cosmology), named Good Joy Flower, who further said: 'Great Compassionate One! For the duration of your life, I will always be your wife. When you achieve Buddhahood, you should also bestow upon me the prediction of the unsurpassed path.' 'There was also an Asura king (a type of warring god), named Chest Movement, who further said: 'Great Compassionate One! During the immeasurable and boundless asaṃkhya kalpas (extremely long units of time) when you are a Bodhisattva, even for a lifetime, during that time, I shall be your servant, attending to you and providing for your comfort. When you achieve Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and turn the Dharma wheel (preach the Dharma), I will be the first to understand the Dharma, attain the true fruit, taste the nectar of immortality, and even sever all afflictions, becoming an Arhat (a saint who has eliminated afflictions).' 'At that time, there were also as many gods, dragons, ghosts, Asuras, Garudas (a type of divine bird), humans, and non-humans as the sands of the Ganges River, who made this vow to the Great Compassionate Bodhisattva: 'Good great man! You must tame and teach us.' 'At that time, there was a naked ascetic (a practitioner of austerities), named Disturbing Thoughts and Fearsome, who further said: 'Good great man! When you practice the Bodhisattva path for immeasurable and boundless asaṃkhya kalpas, I shall follow you, ask you for what is needed, and often come to you, begging for clothes, beds, bedding, houses, dwellings, elephants, horses, carriages, kingdoms, cities, wives, heads, eyes, marrow, brains, skin, flesh, hands, feet, ears, noses, tongues, and bodies. Good great man! I shall be your supporting cause, enabling you to fulfill the Dāna pāramitā (perfection of giving), and even the Prajñā pāramitā (perfection of wisdom). When the Great Compassionate Ascetic practices the Bodhisattva path, I shall encourage you, enabling you to fulfill the six pāramitās (six perfections of practice).'
羅蜜。汝成佛已，愿作弟子，當從汝聞八萬法聚，聞已即能辯說法相，說法相已，汝當授我無上道記。』
「善男子！爾時，梵志聞是事已，即禮佛足，便告裸形梵志言：『善哉！善哉！汝真是我無上道伴，汝于無量無邊百千萬億阿僧祇劫，常至我所，乞索所須，所謂衣服，乃至舌身，我于爾時，以清凈心，舍諸所有佈施于汝，汝於是時，亦無罪分。』
「善男子！爾時，大悲菩薩摩訶薩復作是言：『世尊！我于無量無邊百千萬億阿僧祇劫，在在生處為菩薩時，有諸乞士在我前住，若求飲食、或以軟語、或以惡言、或輕毀呰、或真實言。世尊！我于爾時，乃至不生一念噁心。若生瞋恚如彈指頃，以施因緣，求將來報者，我即欺誑十方世界無量無邊阿僧祇現在諸佛，于未來世，亦當必定不成阿耨多羅三藐三菩提。世尊！我今當以歡喜之心施於乞者，愿令受者無諸損益，于諸善根，亦無留難，乃至一毫，若我令彼受者有一毫損益善根留難者，則為欺誑十方世界無量無邊阿僧祇等現在諸佛，若誑諸佛者，則當必墮阿鼻地獄，不能歡喜施與衣服飲食。若彼乞者，或以軟語、或粗惡言、或輕毀呰、或真實言，求索如是頭目髓腦。世尊！若我是時心不歡喜，乃至生於一念瞋恚，以此施緣求果報者，則為欺誑十方世界無量無邊現
【現代漢語翻譯】 現代漢語譯本 『羅蜜（Romi，人名）。你成佛之後，我願做你的弟子，那時我將從你那裡聽聞八萬四千法門，聽聞之後就能辯明說法之相，辯明說法之相后，你應當授予我無上菩提的授記。』 『善男子！』當時，這位婆羅門聽到這些話后，立即禮拜佛陀的腳，然後告訴裸形外道說：『太好了！太好了！你真是我無上菩提的道友，你在無量無邊百千萬億阿僧祇劫中，常常來到我這裡，乞求所需之物，比如衣服，乃至舌頭和身體，我那時都以清凈之心，捨棄所有佈施給你，你那時也沒有任何罪過。』 『善男子！』當時，大悲菩薩摩訶薩又這樣說道：『世尊！我在無量無邊百千萬億阿僧祇劫中，在各個地方轉生為菩薩時，有許多乞丐站在我面前，他們或者乞求飲食，或者用柔和的語言，或者用惡劣的語言，或者輕視譭謗，或者說真實的話。世尊！我那時，甚至不生起一念噁心。如果生起像彈指間那麼短暫的嗔恨，並以佈施的因緣，求取未來的果報，我就是欺騙十方世界無量無邊阿僧祇的現在諸佛，在未來世，也必定不能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。世尊！我現在應當以歡喜之心佈施給乞丐，愿他們接受佈施時沒有絲毫的損害或利益，對於他們的善根，也沒有任何障礙，哪怕是一毫。如果我讓接受佈施的人有一毫的損害或利益，或者障礙他們的善根，那就是欺騙十方世界無量無邊阿僧祇的現在諸佛，如果欺騙諸佛，就必定會墮入阿鼻地獄（Avici hell，無間地獄），不能歡喜地施與衣服飲食。如果那些乞丐，或者用柔和的語言，或者用粗惡的語言，或者輕視譭謗，或者說真實的話，來乞求頭、眼睛、骨髓、腦髓。世尊！如果我那時心中不歡喜，甚至生起一念嗔恨，並以此佈施的因緣求取果報，那就是欺騙十方世界無量無邊的現
【English Translation】 English version 'Romi (name). After you become a Buddha, I wish to be your disciple, and at that time I will hear from you the eighty-four thousand Dharma teachings. After hearing them, I will be able to discern the characteristics of the Dharma, and after discerning the characteristics of the Dharma, you should grant me the prediction of unsurpassed Bodhi.' 'Good man!' At that time, this Brahmin, having heard these words, immediately bowed at the Buddha's feet, and then told the naked ascetic: 'Excellent! Excellent! You are truly my companion on the path to unsurpassed Bodhi. In countless, boundless, hundreds of thousands of millions of asamkhya kalpas, you have often come to me, begging for what you needed, such as clothing, even your tongue and body. At that time, I, with a pure heart, gave away all that I had to you, and at that time, you had no fault.' 'Good man!' At that time, the Mahasattva of Great Compassion again said: 'World Honored One! In countless, boundless, hundreds of thousands of millions of asamkhya kalpas, in all the places where I was born as a Bodhisattva, there were many beggars standing before me, either begging for food, or using gentle words, or using harsh words, or belittling and slandering, or speaking truthfully. World Honored One! At that time, I did not even give rise to a single thought of evil. If I were to give rise to anger for even the briefest moment, like the snap of a finger, and seek future rewards because of the cause of giving, then I would be deceiving the countless, boundless asamkhya Buddhas of the ten directions, and in the future, I would certainly not attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). World Honored One! Now I should give to beggars with a joyful heart, wishing that those who receive the giving have no harm or benefit, and that there are no obstacles to their roots of goodness, not even a hair's breadth. If I cause those who receive the giving to have even a hair's breadth of harm or benefit, or obstruct their roots of goodness, then I would be deceiving the countless, boundless asamkhya Buddhas of the ten directions. If I deceive the Buddhas, then I will certainly fall into Avici hell (the hell of incessant suffering), and I will not be able to joyfully give clothing and food. If those beggars, either with gentle words, or with harsh words, or belittling and slandering, or speaking truthfully, beg for heads, eyes, marrow, and brains. World Honored One! If at that time my heart is not joyful, and I even give rise to a single thought of anger, and seek rewards because of this cause of giving, then I would be deceiving the countless, boundless present
在諸佛，以是因緣必定墮于阿鼻地獄。如檀波羅蜜說，乃至般若波羅蜜亦如是。』
「善男子！爾時，寶藏如來即便讚歎寶海梵志：『善哉！善哉！善能安止大悲心故，作是誓願。』
「善男子！爾時，一切大眾，諸天龍、鬼神、人及非人合掌贊言：『善哉！善哉！善能安止大悲心故，作是誓願得大名稱，堅固行於六和之法，充足利益一切眾生。』
「善男子！如裸形梵志作誓願時，復有八萬四千人，亦同梵志所發誓愿。善男子！爾時，大悲菩薩摩訶薩復共如是八萬四千人同作誓願心生歡喜，合掌四顧遍觀大眾，作如是言：『未曾有也！未來之世，正法滅時，多諸煩惱五濁惡世，我於是中放大光明，作調御師，于黑闇世，燃正法燈。若諸眾生無有救護，無有勢力，無佛示導，我今初發菩提心時，已得如是等無上道伴，是等諸人愿令世世從我，受此頭目、髓腦、皮肉、骨血、手足、耳鼻、舌身，乃至衣服飲食。』
「善男子！爾時，寶海梵志白佛言：『世尊！若未來之世，無量無邊百千萬億阿僧祇劫，如是眾生來至我所，受我所施，頭目、髓腦，乃至飲食如一毛分已，我成阿耨多羅三藐三菩提已，若不脫生死，不得授記於三乘者，我則欺誑十方世界無量無邊現在諸佛，必定不成阿耨多羅三藐三菩提。』
「善
【現代漢語翻譯】 現代漢語譯本 『在諸佛面前，因為這樣的因緣，必定會墮入阿鼻地獄。如同《檀波羅蜜》（Dān bō luó mì，佈施波羅蜜）所說，乃至《般若波羅蜜》（Bō rě bō luó mì，智慧波羅蜜）也是如此。』 『善男子！那時，寶藏如來（Bǎo zàng rú lái）就讚歎寶海梵志（Bǎo hǎi fàn zhì）：『善哉！善哉！你真能安住大悲心，所以發這樣的誓願。』 『善男子！那時，一切大眾，諸天龍、鬼神、人以及非人，都合掌讚歎說：『善哉！善哉！你真能安住大悲心，所以發這樣的誓願，獲得大名聲，堅定地奉行六和之法，充分利益一切眾生。』 『善男子！當裸形梵志（Luǒ xíng fàn zhì）發誓愿時，還有八萬四千人，也和梵志發了同樣的誓願。善男子！那時，大悲菩薩摩訶薩（Dà bēi pú sà mó hē sà）又和這八萬四千人一起發誓愿，心中歡喜，合掌四顧，遍觀大眾，說道：『真是未曾有啊！未來世，正法滅盡時，多有煩惱的五濁惡世，我將在其中放出大光明，作為調御師，在黑暗的世界裡，點燃正法之燈。如果眾生沒有救護，沒有勢力，沒有佛的引導，我今天初發菩提心時，已經得到這樣等同無上道的同伴，愿這些人世世代代跟隨我，接受我所施捨的頭目、髓腦、皮肉、骨血、手足、耳鼻、舌身，乃至衣服飲食。』 『善男子！那時，寶海梵志對佛說：『世尊！如果未來世，無量無邊百千萬億阿僧祇劫，有這樣的眾生來到我這裡，接受我所施捨的頭目、髓腦，乃至飲食，哪怕只如一毛之分，如果我成就阿耨多羅三藐三菩提（Ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）后，不能讓他們脫離生死，不能為他們授記三乘果位，我就欺騙十方世界無量無邊的現在諸佛，必定不能成就阿耨多羅三藐三菩提。』 『善』
【English Translation】 English version 'Before all the Buddhas, due to this cause and condition, one will certainly fall into Avici Hell. As the Dānapāramitā (Perfection of Giving) says, and so it is with the Prajñāpāramitā (Perfection of Wisdom).' 'Good man! At that time, the Tathāgata Bǎo Zàng (Jewel Treasury Tathāgata) immediately praised the Brahmin Bǎo Hǎi (Jewel Ocean Brahmin): 『Excellent! Excellent! You are truly able to settle your great compassionate heart, and therefore make such a vow.』 'Good man! At that time, all the great assembly, including gods, dragons, ghosts, spirits, humans, and non-humans, joined their palms and praised, saying: 『Excellent! Excellent! You are truly able to settle your great compassionate heart, and therefore make such a vow, gaining great renown, firmly practicing the six harmonies, and fully benefiting all sentient beings.』 'Good man! When the naked Brahmin (Luǒ xíng fàn zhì) made his vow, there were also eighty-four thousand people who made the same vow as the Brahmin. Good man! At that time, the Mahāsattva of Great Compassion (Dà bēi pú sà mó hē sà) together with these eighty-four thousand people made the same vow, their hearts filled with joy. They joined their palms, looked around at the assembly, and said: 『It is unprecedented! In the future, when the True Dharma is extinguished, in the evil world of the five turbidities filled with afflictions, I will emit great light, act as a tamer, and in the dark world, light the lamp of the True Dharma. If sentient beings have no protection, no power, and no guidance from the Buddha, now when I first generate the Bodhi mind, I have already obtained such companions on the unsurpassed path. May these people follow me in every lifetime, receiving my gifts of head, eyes, marrow, brain, skin, flesh, bones, blood, hands, feet, ears, nose, tongue, body, and even clothing and food.』 'Good man! At that time, the Brahmin Bǎo Hǎi said to the Buddha: 『World Honored One! If in the future, for countless, boundless, hundreds of thousands of millions of asamkhya kalpas, such sentient beings come to me, receiving my gifts of head, eyes, marrow, brain, and even food, even if it is only as much as a single hair, if after I attain Anuttarā-samyak-saṃbodhi (Ā nòu duō luó sān miǎo sān pú tí, unsurpassed perfect enlightenment), I cannot liberate them from birth and death, and cannot bestow upon them the prediction of the three vehicles, then I would be deceiving the countless, boundless present Buddhas of the ten directions, and I will certainly not attain Anuttarā-samyak-saṃbodhi.』 'Good'
男子！爾時，寶藏如來複重讚歎大悲菩薩：『善哉！善哉！善大丈夫！汝能如是行菩薩道，譬如往昔須彌山寶菩薩在世間光明佛前，初發如是菩提之心，作是誓願，亦行如是菩薩之道，過一恒河沙等阿僧祇劫。東方去此百千億佛世界，彼有世界名光明智熾，人壽百歲，于中成佛，號智華無垢堅菩提尊王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，住世說法四十五年，作于佛事。』
「爾時，佛告大悲菩薩：『彼佛般涅槃后，正法住世滿一千歲，正法滅已，像法住世亦一千歲。大悲！彼佛世尊若在世，若涅槃，正法、像法於此中間，有諸比丘及比丘尼，非法毀戒，行於邪道，斷法供養，無慚無愧，或斷招提僧物，斷現前僧衣服、飲食、臥具、醫藥，取眾僧物以為己有、自用、與人及與在家者。善男子！如是等人，彼佛世尊皆與授記於三乘中。大悲！彼如來所，若有出家著袈裟者，皆得授記不退三乘。若有比丘、比丘尼、優婆塞、優婆夷犯四重禁，彼佛於此起世尊想，種諸善根，亦與授記不退三乘。』
「善男子！爾時，大悲菩薩摩訶薩復作是言：『世尊！我今所願行菩薩道時，若有眾生我要勸化令安止住檀波羅蜜，乃至般若波羅蜜，乃至勸化令住如一毛端善根，乃至成阿耨多
【現代漢語翻譯】 現代漢語譯本：男子！那時，寶藏如來再次讚歎大悲菩薩：『好啊！好啊！善大丈夫！你能夠這樣修行菩薩道，就像過去須彌山寶菩薩在世間光明佛前，初次發起這樣的菩提心，立下這樣的誓願，也修行這樣的菩薩道，經過一個恒河沙數般的阿僧祇劫。東方距離這裡百千億佛世界，那裡有一個世界名叫光明智熾，人們壽命百歲，在那裡成佛，佛號為智華無垢堅菩提尊王如來（如來：佛的十號之一，意為「如實而來」；應：應供，佛的十號之一，意為「應受人天供養」；正遍知：佛的十號之一，意為「對一切法無所不知」；明行足：佛的十號之一，意為「智慧和德行都圓滿」；善逝：佛的十號之一，意為「善於去往涅槃」；世間解：佛的十號之一，意為「瞭解世間一切事理」；無上士：佛的十號之一，意為「無與倫比的修行者」；調御丈夫：佛的十號之一，意為「善於調伏眾生」；天人師：佛的十號之一，意為「天人和人類的導師」；佛：佛陀的簡稱，意為「覺悟者」；世尊：佛的尊稱，意為「世間所尊重的人」），住世說法四十五年，做佛的事業。』 『那時，佛告訴大悲菩薩：『那位佛陀般涅槃（般涅槃：佛的圓寂）后，正法住世滿一千年，正法滅亡后，像法住世也一千年。大悲！那位佛世尊如果在世，或者已經涅槃，正法、像法在這期間，有許多比丘（比丘：佛教出家男眾）和比丘尼（比丘尼：佛教出家女眾），不守戒律，修行邪道，斷絕佛法供養，不知慚愧，或者侵佔招提僧物（招提僧物：寺院公共財產），侵佔現前僧的衣服、飲食、臥具、醫藥，把眾僧的財物據爲己有，自己使用，或者送給他人，或者送給在家的人。善男子！像這樣的人，那位佛世尊都給他們授記，將來會在三乘（三乘：聲聞乘、緣覺乘、菩薩乘）中得道。大悲！在那位如來那裡，如果有出家穿袈裟的人，都得到授記，不會退轉於三乘。如果有比丘、比丘尼、優婆塞（優婆塞：在家男居士）、優婆夷（優婆夷：在家女居士）犯了四重禁（四重禁：殺、盜、淫、妄），他們如果對那位佛生起世尊的念頭，種下各種善根，也給他們授記，不會退轉於三乘。』 『善男子！那時，大悲菩薩摩訶薩又說：『世尊！我現在發願修行菩薩道時，如果有眾生，我一定要勸導他們安住于檀波羅蜜（檀波羅蜜：佈施波羅蜜），乃至般若波羅蜜（般若波羅蜜：智慧波羅蜜），乃至勸導他們安住于像一毛端那樣微小的善根，乃至成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）。』
【English Translation】 English version: 'Man! At that time, the Tathagata (Tathagata: one of the ten epithets of a Buddha, meaning 'thus come') named Treasure Store again praised the Bodhisattva (Bodhisattva: an enlightened being who postpones their own nirvana to help others) of Great Compassion: 『Excellent! Excellent! Good great man! You are able to practice the Bodhisattva path in this way, just like the Bodhisattva Sumera Mountain Treasure in the past, before the World Light Buddha, first generated such a Bodhi mind, made such a vow, and also practiced such a Bodhisattva path, passing through as many asamkhya kalpas (asamkhya kalpa: countless eons) as there are sands in the Ganges River. To the east, a hundred thousand billion Buddha worlds away from here, there is a world named Radiant Wisdom Blaze, where people live for a hundred years. There, a Buddha will attain enlightenment, named Wisdom Flower Immaculate Firm Bodhi Honored King Tathagata (Tathagata: one of the ten epithets of a Buddha, meaning 'thus come'; Arhat: one of the ten epithets of a Buddha, meaning 'worthy of offerings'; Samyaksambuddha: one of the ten epithets of a Buddha, meaning 'perfectly enlightened'; Vidyacharana-sampanna: one of the ten epithets of a Buddha, meaning 'perfect in knowledge and conduct'; Sugata: one of the ten epithets of a Buddha, meaning 'well-gone'; Lokavid: one of the ten epithets of a Buddha, meaning 'knower of the world'; Anuttara: one of the ten epithets of a Buddha, meaning 'unsurpassed'; Purushadamyasarathi: one of the ten epithets of a Buddha, meaning 'tamer of men'; Shastadevamanushyanam: one of the ten epithets of a Buddha, meaning 'teacher of gods and men'; Buddha: the awakened one; Bhagavan: the blessed one), dwelling in the world and teaching the Dharma for forty-five years, performing the deeds of a Buddha.』 『At that time, the Buddha told the Bodhisattva of Great Compassion: 『After that Buddha enters Parinirvana (Parinirvana: the final nirvana of a Buddha), the True Dharma will remain in the world for a full thousand years. After the True Dharma disappears, the Semblance Dharma will also remain in the world for a thousand years. Great Compassion! Whether that Buddha, the World Honored One, is in the world or has entered Nirvana, during this period of the True Dharma and the Semblance Dharma, there will be many Bhikshus (Bhikshu: Buddhist monk) and Bhikshunis (Bhikshuni: Buddhist nun) who violate the precepts, practice evil paths, cut off offerings to the Dharma, are without shame or remorse, or seize the property of the Sangha (Sangha: the Buddhist monastic community), seize the clothing, food, bedding, and medicine of the present Sangha, take the property of the Sangha as their own, use it themselves, give it to others, or give it to lay people. Good man! Such people, that Buddha, the World Honored One, will all give them predictions that they will attain enlightenment in the Three Vehicles (Three Vehicles: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Great Compassion! In that Tathagata's place, if there are those who have left home and wear the Kasaya (Kasaya: Buddhist monastic robe), they will all receive predictions that they will not regress from the Three Vehicles. If there are Bhikshus, Bhikshunis, Upasakas (Upasaka: male lay Buddhist practitioner), or Upasikas (Upasika: female lay Buddhist practitioner) who violate the four major prohibitions (four major prohibitions: killing, stealing, sexual misconduct, and lying), if they generate the thought of the World Honored One towards that Buddha, plant various good roots, they will also receive predictions that they will not regress from the Three Vehicles.』 『Good man! At that time, the Bodhisattva Mahasattva (Mahasattva: a great Bodhisattva) of Great Compassion again said: 『World Honored One! Now, when I vow to practice the Bodhisattva path, if there are sentient beings, I must persuade them to abide in Dana Paramita (Dana Paramita: the perfection of giving), up to Prajna Paramita (Prajna Paramita: the perfection of wisdom), and even persuade them to abide in a good root as small as a hair tip, up to attaining Anuttara Samyak Sambodhi (Anuttara Samyak Sambodhi: unsurpassed perfect enlightenment).』
羅三藐三菩提，若不安止，乃至一眾生於三乘中令退轉者，則為欺誑十方世界無量無邊阿僧祇等現在諸佛，必定不成阿耨多羅三藐三菩提。世尊！我成佛已，若有眾生入我法中出家著袈裟者，或犯重戒，或行邪見，若於三寶輕毀不信，集諸重罪，比丘、比丘尼、優婆塞、優婆夷，若於一念中生恭敬心，尊重世尊，或於法僧。世尊！如是眾生，乃至一人不於三乘得授記莂而退轉者，則為欺誑十方世界無量無邊阿僧祇等現在諸佛，必定不成阿耨多羅三藐三菩提。世尊！我成佛已，諸天龍、鬼神、人及非人，若能於此著袈裟者，恭敬、供養、尊重、讚歎，其人若得見此袈裟少分，即得不退於三乘中。若有眾生為飢渴所逼，若貧窮鬼神、下賤諸人，乃至餓鬼眾生，若得袈裟少分，乃至四寸，其人即得飲食充足，隨其所愿，疾得成就。若有眾生共相違反，起怨賊想，展轉斗諍，若諸天龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、拘辦、荼毗、舍遮、人及非人，共鬥諍時，念此袈裟，尋生悲心、柔軟之心、無怨賊心、寂滅之心、調伏善心。有人若在兵甲斗訟斷事之中，持此袈裟少分至此輩中，為自護故，供養、恭敬、尊重，是諸人等，無能侵毀、觸嬈、輕弄，常得勝他過此諸難。世尊！若我袈裟不能成就如是五事聖功
【現代漢語翻譯】 現代漢語譯本：如果我（指佛陀）不能安住于阿耨多羅三藐三菩提（無上正等正覺），甚至有一個眾生在聲聞乘、緣覺乘、菩薩乘這三乘中退轉，那我就等同於欺騙十方世界無量無邊阿僧祇（無數）的現在諸佛，必定不能成就阿耨多羅三藐三菩提。 世尊！我成佛之後，如果有眾生進入我的佛法中出家，身披袈裟，或者犯了重戒，或者行持邪見，如果對佛、法、僧三寶輕慢、譭謗、不信，集聚各種重罪，無論是比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），如果在一念之間生起恭敬心，尊重世尊，或者尊重佛法僧三寶。世尊！這樣的眾生，哪怕只有一人沒有在三乘中得到授記（預言未來成佛）而退轉，那我就等同於欺騙十方世界無量無邊阿僧祇的現在諸佛，必定不能成就阿耨多羅三藐三菩提。 世尊！我成佛之後，諸天、龍、鬼神、人以及非人，如果能夠對這袈裟恭敬、供養、尊重、讚歎，這個人如果能見到這袈裟的少許部分，就能在三乘中不退轉。如果有眾生被飢渴所逼迫，無論是貧窮的鬼神、人，乃至餓鬼道的眾生，如果得到袈裟的少許部分，哪怕只有四寸，這個人就能得到飲食充足，隨心所愿，迅速成就。如果有眾生互相違背，生起怨恨、賊害的想法，互相爭鬥，無論是諸天、龍、鬼神、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、拘辦荼（甕形鬼）、毗舍遮（啖精氣鬼）、人以及非人，在互相爭鬥時，如果能憶念這袈裟，就會立刻生起悲憫之心、柔軟之心、沒有怨恨賊害之心、寂滅之心、調伏的善心。如果有人在兵甲斗訟、判決事務之中，攜帶這袈裟的少許部分到這些人之中，爲了自我保護，供養、恭敬、尊重這袈裟，這些人就不能侵犯、騷擾、輕慢、戲弄他，常常能夠戰勝他人，度過這些災難。世尊！如果我的袈裟不能成就這五種聖功德
【English Translation】 English version: If I (referring to the Buddha) cannot abide in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and even one sentient being retreats from the three vehicles—the Sravaka-yana (vehicle of hearers), Pratyekabuddha-yana (vehicle of solitary realizers), and Bodhisattva-yana (vehicle of bodhisattvas)—then I would be deceiving the immeasurable, boundless, asamkhya (countless) Buddhas of the ten directions, and I would certainly not attain Anuttara-samyak-sambodhi. World Honored One! After I have become a Buddha, if there are sentient beings who enter my Dharma and leave home, wearing the kasaya (monk's robe), whether they violate the major precepts or hold wrong views, if they disrespect, slander, or disbelieve in the Three Jewels (Buddha, Dharma, Sangha), accumulating various heavy offenses, whether they are bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), or upasikas (female lay followers), if in a single moment they generate a respectful mind, honoring the World Honored One, or honoring the Dharma and Sangha. World Honored One! If even one such sentient being does not receive a vyakarana (prediction of future Buddhahood) in the three vehicles and retreats, then I would be deceiving the immeasurable, boundless, asamkhya Buddhas of the ten directions, and I would certainly not attain Anuttara-samyak-sambodhi. World Honored One! After I have become a Buddha, if devas (gods), nagas (dragons), yakshas (demons), humans, and non-humans can respect, make offerings to, honor, and praise this kasaya, if that person can see even a small part of this kasaya, they will not retreat from the three vehicles. If there are sentient beings oppressed by hunger and thirst, whether they are poor yakshas, humans, or even beings in the preta (hungry ghost) realm, if they obtain a small part of the kasaya, even four inches, that person will receive sufficient food and drink, fulfilling their wishes, and quickly achieve their goals. If there are sentient beings who oppose each other, generating thoughts of hatred and harm, engaging in conflict, whether they are devas, nagas, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), kumbhandas (demon dwarfs), pisacas (flesh-eating demons), humans, and non-humans, when they are in conflict, if they remember this kasaya, they will immediately generate a compassionate heart, a gentle heart, a heart without hatred or harm, a heart of tranquility, and a heart of tamed goodness. If someone is in the midst of military battles, lawsuits, or judgments, and carries a small part of this kasaya among these people, for self-protection, making offerings to, respecting, and honoring this kasaya, these people will not be able to violate, harass, disrespect, or mock him, and he will always be able to overcome others and pass through these difficulties. World Honored One! If my kasaya cannot accomplish these five sacred merits
德者，則為欺誑十方世界無量無邊阿僧祇等現在諸佛，未來不應成阿耨多羅三藐三菩提作佛事也，沒失善法，必定不能破壞外道。』
「善男子！爾時，寶藏如來伸金色右臂，摩大悲菩薩頂，贊言：『善哉！善哉！大丈夫！汝所言者，是大珍寶，是大賢善。汝成阿耨多羅三藐三菩提已，是袈裟衣服，能成就此五聖功德作大利益。』善男子！爾時，大悲菩薩摩訶薩聞佛稱讚已，心生歡喜，踴躍無量，因佛伸此金色之臂，長指合縵，其手柔軟，猶如天衣，摩其頭已，其身即變，狀如童子二十歲人。善男子！彼會大眾，天龍、鬼神、乾闥婆、人及非人，叉手恭敬向大悲菩薩，供養散種種華，乃至技樂而供養之。複種種讚歎，讚歎已，默然而住。
悲華經檀波羅蜜品第五之一
「善男子！爾時，大悲菩薩頭面禮敬寶藏如來，禮佛足已，在於佛前，白佛言：『世尊！所言諸三昧門助菩提法清凈門經，齊幾名為諸三昧門助菩提法清凈門經？云何菩薩無畏莊嚴具足於忍？』
「善男子！爾時，彼佛贊大悲菩薩言：『善哉！善哉！大悲！汝今所問甚奇甚特，即是珍寶，能大利益無量無邊諸菩薩等。何以故？大悲！汝能問佛如是大事。大悲！汝今諦聽諦聽！若有善男子、善女人修行大乘，有首楞嚴三昧，入是三昧能入一切諸三昧
【現代漢語翻譯】 現代漢語譯本：如果這樣做，那就是欺騙十方世界無量無邊的阿僧祇（意為無數）等現在諸佛，未來也不能成就阿耨多羅三藐三菩提（意為無上正等正覺）而作佛事，喪失善法，必定不能破除外道。 『善男子！那時，寶藏如來伸出金色右臂，摩大悲菩薩的頭頂，讚歎道：『善哉！善哉！大丈夫！你所說的話，是大珍寶，是大賢善。你成就阿耨多羅三藐三菩提后，這袈裟衣服，能成就這五種聖功德，作大利益。』善男子！那時，大悲菩薩摩訶薩（意為大菩薩）聽聞佛的稱讚后，心中歡喜，踴躍無量，因為佛伸出這金色手臂，長指合攏，手柔軟，猶如天衣，摩過他的頭后，他的身體立即改變，樣子像二十歲的童子。善男子！那會的大眾，天龍、鬼神、乾闥婆（意為香神）、人及非人，合掌恭敬地向大悲菩薩，供養散種種花，乃至伎樂而供養他。又種種讚歎，讚歎完畢，默默地住下。 《悲華經·檀波羅蜜品第五之一》 『善男子！那時，大悲菩薩頭面禮敬寶藏如來，禮佛足后，在佛前，對佛說：『世尊！所說的諸三昧門助菩提法清凈門經，到什麼程度才稱為諸三昧門助菩提法清凈門經？菩薩如何才能無畏莊嚴地具足忍辱？』 『善男子！那時，彼佛讚歎大悲菩薩說：『善哉！善哉！大悲！你現在所問的非常奇特，是珍寶，能大利益無量無邊的諸菩薩等。為什麼呢？大悲！你能夠問佛如此大事。大悲！你現在仔細聽！仔細聽！如果有善男子、善女人修行大乘，有首楞嚴三昧（意為一切事究竟堅固三昧），進入這個三昧能進入一切諸三昧。
【English Translation】 English version: 'If one does so, it is to deceive the immeasurable, boundless Asamkhya (meaning countless) Buddhas of the ten directions, and in the future, one will not be able to achieve Anuttara-samyak-sambodhi (meaning unsurpassed, complete, and perfect enlightenment) and perform the work of a Buddha, losing good dharmas, and will certainly not be able to destroy the heretics.' 'Good man! At that time, the Tathagata (meaning thus-gone one) Precious Treasury extended his golden right arm and stroked the crown of the head of the Bodhisattva Mahasattva (meaning great being) Great Compassion, praising him, saying: 'Excellent! Excellent! Great man! What you have said is a great treasure, a great virtue. After you achieve Anuttara-samyak-sambodhi, this Kāsāya (meaning monastic robe) will be able to accomplish these five sacred merits and bring great benefit.' Good man! At that time, the Bodhisattva Mahasattva Great Compassion, having heard the Buddha's praise, felt joy in his heart, and was immeasurably delighted. Because the Buddha extended this golden arm, with long fingers joined together, his hand was soft, like heavenly clothing. After stroking his head, his body immediately changed, appearing like a twenty-year-old youth. Good man! The assembly at that time, including devas, nāgas, yakshas, gandharvas (meaning celestial musicians), humans, and non-humans, folded their palms respectfully towards the Bodhisattva Great Compassion, offering and scattering various flowers, and even music. They also offered various praises, and after praising, they remained silent. The Karunapundarika Sutra, Chapter Five on the Dana Paramita, Part One 'Good man! At that time, the Bodhisattva Great Compassion bowed his head and paid homage to the Tathagata Precious Treasury, and after bowing at the Buddha's feet, he said to the Buddha: 'World Honored One! What is meant by the Sutra on the Pure Gate of the Samadhi (meaning meditative absorption) that Aids Bodhi (meaning enlightenment), and to what extent is it called the Sutra on the Pure Gate of the Samadhi that Aids Bodhi? How can a Bodhisattva be fearless, adorned, and complete in patience?' 'Good man! At that time, that Buddha praised the Bodhisattva Great Compassion, saying: 'Excellent! Excellent! Great Compassion! What you have asked is very extraordinary, it is a treasure, and it can greatly benefit immeasurable Bodhisattvas. Why is that? Great Compassion! You are able to ask the Buddha about such a great matter. Great Compassion! Now listen carefully! Listen carefully! If there are good men or good women who practice the Mahayana (meaning great vehicle), and have the Shurangama Samadhi (meaning the samadhi of ultimate firmness in all matters), entering this samadhi can enter all samadhis.'
中。有寶印三昧，入是三昧能印諸三昧。有師子游戲三昧，入是三昧於諸三昧能師子游戲。有善月三昧，入是三昧能照諸三昧。有幢相三昧，入是三昧能持諸三昧幢。有出一切法性三昧，入是三昧能出一切三昧。有觀印三昧，入是三昧能觀一切三昧頂。有離法界三昧，入是三昧能分別諸三昧。有離幢相三昧，入是三昧能持一切諸三昧幢。有金剛三昧，入是三昧能令一切三昧不可破壞。有諸法印三昧，入是三昧能印一切法。有三昧王善住三昧，入是三昧，于諸三昧安住如王。有放光三昧，入是三昧能放光明照諸三昧。有力進三昧，入是三昧，于諸三昧增進自在。有正出三昧，入是三昧能正出諸三昧。有辯辭三昧，入是三昧悉解一切無量音聲。有語言三昧，入是三昧能入一切諸語言中。有觀方三昧，入是三昧悉能遍觀諸三昧方。有一切法三昧，入是三昧能破一切法。有持印三昧，入是三昧持諸三昧印。有入一切法寂靜三昧，入是三昧令一切三昧入于寂靜。有不失三昧，入是三昧不忘一切三昧。有一切法不動三昧，入是三昧，令一切三昧不動。有親近一切法海印三昧，入是三昧攝取親近一切三昧。有一切無我三昧，入是三昧，令諸三昧無有生滅。有遍覆虛空三昧，入是三昧，遍覆一切三昧。有不斷一切法三昧，入是三昧，持
【現代漢語翻譯】 現代漢語譯本：還有寶印三昧（能印證一切三昧的禪定），進入這種三昧能印證所有其他三昧。還有師子游戲三昧（如獅子般自在遊戲的禪定），進入這種三昧能在所有三昧中如獅子般自在遊戲。還有善月三昧（如明月般清凈的禪定），進入這種三昧能照亮所有其他三昧。還有幢相三昧（如旗幟般顯眼的禪定），進入這種三昧能持有所有三昧的旗幟。還有出一切法性三昧（能顯現一切法性的禪定），進入這種三昧能顯現一切三昧。還有觀印三昧（能觀察印記的禪定），進入這種三昧能觀察所有三昧的頂端。還有離法界三昧（超越法界的禪定），進入這種三昧能分別所有三昧。還有離幢相三昧（超越旗幟相的禪定），進入這種三昧能持有所有三昧的旗幟。還有金剛三昧（如金剛般堅固的禪定），進入這種三昧能使所有三昧不可破壞。還有諸法印三昧（能印證一切法的禪定），進入這種三昧能印證一切法。還有三昧王善住三昧（如國王般安住的禪定），進入這種三昧，在所有三昧中安住如國王。還有放光三昧（能放出光明的禪定），進入這種三昧能放出光明照亮所有三昧。還有力進三昧（能有力精進的禪定），進入這種三昧，在所有三昧中增進自在。還有正出三昧（能正確出離的禪定），進入這種三昧能正確出離所有三昧。還有辯辭三昧（能善於辯論的禪定），進入這種三昧能理解一切無量音聲。還有語言三昧（能通達語言的禪定），進入這種三昧能進入所有語言之中。還有觀方三昧（能觀察方位的禪定），進入這種三昧能遍觀所有三昧的方位。還有一切法三昧（能通達一切法的禪定），進入這種三昧能破除一切法。還有持印三昧（能持有印記的禪定），進入這種三昧能持有所有三昧的印記。還有入一切法寂靜三昧（能進入一切法寂靜的禪定），進入這種三昧能使所有三昧進入寂靜。還有不失三昧（不會失去的禪定），進入這種三昧不會忘記所有三昧。還有一切法不動三昧（能使一切法不動的禪定），進入這種三昧，能使所有三昧不動。還有親近一切法海印三昧（能親近一切法如海印的禪定），進入這種三昧能攝取並親近所有三昧。還有一切無我三昧（能通達一切無我的禪定），進入這種三昧，能使所有三昧沒有生滅。還有遍覆虛空三昧（能遍覆虛空的禪定），進入這種三昧，能遍覆所有三昧。還有不斷一切法三昧（能不斷一切法的禪定），進入這種三昧，持有 現代漢語譯本：還有寶印三昧（能印證一切三昧的禪定），進入這種三昧能印證所有其他三昧。還有師子游戲三昧（如獅子般自在遊戲的禪定），進入這種三昧能在所有三昧中如獅子般自在遊戲。還有善月三昧（如明月般清凈的禪定），進入這種三昧能照亮所有其他三昧。還有幢相三昧（如旗幟般顯眼的禪定），進入這種三昧能持有所有三昧的旗幟。還有出一切法性三昧（能顯現一切法性的禪定），進入這種三昧能顯現一切三昧。還有觀印三昧（能觀察印記的禪定），進入這種三昧能觀察所有三昧的頂端。還有離法界三昧（超越法界的禪定），進入這種三昧能分別所有三昧。還有離幢相三昧（超越旗幟相的禪定），進入這種三昧能持有所有三昧的旗幟。還有金剛三昧（如金剛般堅固的禪定），進入這種三昧能使所有三昧不可破壞。還有諸法印三昧（能印證一切法的禪定），進入這種三昧能印證一切法。還有三昧王善住三昧（如國王般安住的禪定），進入這種三昧，在所有三昧中安住如國王。還有放光三昧（能放出光明的禪定），進入這種三昧能放出光明照亮所有三昧。還有力進三昧（能有力精進的禪定），進入這種三昧，在所有三昧中增進自在。還有正出三昧（能正確出離的禪定），進入這種三昧能正確出離所有三昧。還有辯辭三昧（能善於辯論的禪定），進入這種三昧能理解一切無量音聲。還有語言三昧（能通達語言的禪定），進入這種三昧能進入所有語言之中。還有觀方三昧（能觀察方位的禪定），進入這種三昧能遍觀所有三昧的方位。還有一切法三昧（能通達一切法的禪定），進入這種三昧能破除一切法。還有持印三昧（能持有印記的禪定），進入這種三昧能持有所有三昧的印記。還有入一切法寂靜三昧（能進入一切法寂靜的禪定），進入這種三昧能使所有三昧進入寂靜。還有不失三昧（不會失去的禪定），進入這種三昧不會忘記所有三昧。還有一切法不動三昧（能使一切法不動的禪定），進入這種三昧，能使所有三昧不動。還有親近一切法海印三昧（能親近一切法如海印的禪定），進入這種三昧能攝取並親近所有三昧。還有一切無我三昧（能通達一切無我的禪定），進入這種三昧，能使所有三昧沒有生滅。還有遍覆虛空三昧（能遍覆虛空的禪定），進入這種三昧，能遍覆所有三昧。還有不斷一切法三昧（能不斷一切法的禪定），進入這種三昧，持有
【English Translation】 English version: There is the Samadhi of the Treasure Seal (Bao Yin Sanmei), entering this Samadhi can seal all other Samadhis. There is the Samadhi of Lion's Play (Shizi Youxi Sanmei), entering this Samadhi can play like a lion in all Samadhis. There is the Samadhi of Good Moon (Shan Yue Sanmei), entering this Samadhi can illuminate all other Samadhis. There is the Samadhi of Banner Appearance (Chuang Xiang Sanmei), entering this Samadhi can hold the banners of all Samadhis. There is the Samadhi of Emerging All Dharma Nature (Chu Yiqie Faxing Sanmei), entering this Samadhi can manifest all Samadhis. There is the Samadhi of Observing the Seal (Guan Yin Sanmei), entering this Samadhi can observe the top of all Samadhis. There is the Samadhi of Departing from the Dharma Realm (Li Fajie Sanmei), entering this Samadhi can distinguish all Samadhis. There is the Samadhi of Departing from Banner Appearance (Li Chuang Xiang Sanmei), entering this Samadhi can hold the banners of all Samadhis. There is the Vajra Samadhi (Jingang Sanmei), entering this Samadhi can make all Samadhis indestructible. There is the Samadhi of All Dharma Seals (Zhu Fa Yin Sanmei), entering this Samadhi can seal all Dharmas. There is the Samadhi of the King of Samadhis, Well-Dwelling (Sanmei Wang Shan Zhu Sanmei), entering this Samadhi, one dwells like a king among all Samadhis. There is the Samadhi of Emitting Light (Fang Guang Sanmei), entering this Samadhi can emit light to illuminate all Samadhis. There is the Samadhi of Powerful Progress (Li Jin Sanmei), entering this Samadhi, one progresses freely in all Samadhis. There is the Samadhi of Right Emergence (Zheng Chu Sanmei), entering this Samadhi can rightly emerge from all Samadhis. There is the Samadhi of Eloquence (Bian Ci Sanmei), entering this Samadhi can understand all immeasurable sounds. There is the Samadhi of Language (Yuyan Sanmei), entering this Samadhi can enter into all languages. There is the Samadhi of Observing Directions (Guan Fang Sanmei), entering this Samadhi can observe all directions of Samadhis. There is the Samadhi of All Dharmas (Yiqie Fa Sanmei), entering this Samadhi can break all Dharmas. There is the Samadhi of Holding the Seal (Chi Yin Sanmei), entering this Samadhi can hold the seals of all Samadhis. There is the Samadhi of Entering the Tranquility of All Dharmas (Ru Yiqie Fa Jijing Sanmei), entering this Samadhi can make all Samadhis enter into tranquility. There is the Samadhi of Non-Loss (Bu Shi Sanmei), entering this Samadhi does not forget all Samadhis. There is the Samadhi of Non-Movement of All Dharmas (Yiqie Fa Budong Sanmei), entering this Samadhi can make all Samadhis unmoving. There is the Samadhi of Approaching the Ocean Seal of All Dharmas (Qinjin Yiqie Fa Haiyin Sanmei), entering this Samadhi can gather and approach all Samadhis. There is the Samadhi of All Non-Self (Yiqie Wuwo Sanmei), entering this Samadhi can make all Samadhis without arising or ceasing. There is the Samadhi of Covering All Space (Bianfu Xukong Sanmei), entering this Samadhi can cover all Samadhis. There is the Samadhi of Non-Cessation of All Dharmas (Buduan Yiqie Fa Sanmei), entering this Samadhi, holds English version: There is the Samadhi of the Treasure Seal (Bao Yin Sanmei), entering this Samadhi can seal all other Samadhis. There is the Samadhi of Lion's Play (Shizi Youxi Sanmei), entering this Samadhi can play like a lion in all Samadhis. There is the Samadhi of Good Moon (Shan Yue Sanmei), entering this Samadhi can illuminate all other Samadhis. There is the Samadhi of Banner Appearance (Chuang Xiang Sanmei), entering this Samadhi can hold the banners of all Samadhis. There is the Samadhi of Emerging All Dharma Nature (Chu Yiqie Faxing Sanmei), entering this Samadhi can manifest all Samadhis. There is the Samadhi of Observing the Seal (Guan Yin Sanmei), entering this Samadhi can observe the top of all Samadhis. There is the Samadhi of Departing from the Dharma Realm (Li Fajie Sanmei), entering this Samadhi can distinguish all Samadhis. There is the Samadhi of Departing from Banner Appearance (Li Chuang Xiang Sanmei), entering this Samadhi can hold the banners of all Samadhis. There is the Vajra Samadhi (Jingang Sanmei), entering this Samadhi can make all Samadhis indestructible. There is the Samadhi of All Dharma Seals (Zhu Fa Yin Sanmei), entering this Samadhi can seal all Dharmas. There is the Samadhi of the King of Samadhis, Well-Dwelling (Sanmei Wang Shan Zhu Sanmei), entering this Samadhi, one dwells like a king among all Samadhis. There is the Samadhi of Emitting Light (Fang Guang Sanmei), entering this Samadhi can emit light to illuminate all Samadhis. There is the Samadhi of Powerful Progress (Li Jin Sanmei), entering this Samadhi, one progresses freely in all Samadhis. There is the Samadhi of Right Emergence (Zheng Chu Sanmei), entering this Samadhi can rightly emerge from all Samadhis. There is the Samadhi of Eloquence (Bian Ci Sanmei), entering this Samadhi can understand all immeasurable sounds. There is the Samadhi of Language (Yuyan Sanmei), entering this Samadhi can enter into all languages. There is the Samadhi of Observing Directions (Guan Fang Sanmei), entering this Samadhi can observe all directions of Samadhis. There is the Samadhi of All Dharmas (Yiqie Fa Sanmei), entering this Samadhi can break all Dharmas. There is the Samadhi of Holding the Seal (Chi Yin Sanmei), entering this Samadhi can hold the seals of all Samadhis. There is the Samadhi of Entering the Tranquility of All Dharmas (Ru Yiqie Fa Jijing Sanmei), entering this Samadhi can make all Samadhis enter into tranquility. There is the Samadhi of Non-Loss (Bu Shi Sanmei), entering this Samadhi does not forget all Samadhis. There is the Samadhi of Non-Movement of All Dharmas (Yiqie Fa Budong Sanmei), entering this Samadhi can make all Samadhis unmoving. There is the Samadhi of Approaching the Ocean Seal of All Dharmas (Qinjin Yiqie Fa Haiyin Sanmei), entering this Samadhi can gather and approach all Samadhis. There is the Samadhi of All Non-Self (Yiqie Wuwo Sanmei), entering this Samadhi can make all Samadhis without arising or ceasing. There is the Samadhi of Covering All Space (Bianfu Xukong Sanmei), entering this Samadhi can cover all Samadhis. There is the Samadhi of Non-Cessation of All Dharmas (Buduan Yiqie Fa Sanmei), entering this Samadhi, holds
諸三昧令不斷絕。有金剛場三昧，入是三昧，能治一切諸三昧場。有一切法一味三昧，入是三昧，能持一切法一味。有離樂愛三昧，入是三昧，離一切煩惱及助煩惱。有一切法無生三昧，入是三昧，示一切三昧無生無滅。有光明三昧，入是三昧，能照一切三昧，令其熾明。有不滅一切法三昧，入是三昧，不求一分別一切三昧。有不求三昧，入是三昧，不求一切諸法。有不住三昧，入是三昧，于諸法中不住法界。有虛空憶想三昧，入是三昧，令諸三昧皆是虛空，見其真實。有無心三昧，入是三昧，能於一切諸三昧中滅心心數法。有色無邊三昧，入是三昧，於一切三昧中色無邊光明。有凈燈三昧，入是三昧，於一切三昧中，能作燈明。有一切法無邊三昧，入是三昧，于諸三昧悉能示現無量智慧。有電無邊三昧，入是三昧，于諸三昧示現智慧。有一切光明三昧，入是三昧，于諸三昧示現三昧門光明。有諸界無邊三昧，入是三昧，于諸三昧示現無量無邊智慧。有白凈堅固三昧，入是三昧，于諸三昧得空定。有須彌山空三昧，入是三昧，于諸三昧示現虛空。有無垢光明三昧，入是三昧，于諸三昧除諸垢穢。有一切法中無畏三昧，入是三昧，于諸三昧示現無畏。有樂樂三昧，入是三昧，于諸三昧悉得樂樂。有一切法正遊戲三昧，入
【現代漢語翻譯】 現代漢語譯本 各種禪定（三昧）使修行不間斷。有金剛場三昧（如同金剛般堅固的禪定），進入此禪定，能調伏一切禪定場所。有一切法一味三昧（所有法性皆為一味的禪定），進入此禪定，能保持一切法性的一味性。有離樂愛三昧（遠離對快樂的執著的禪定），進入此禪定，能遠離一切煩惱及助長煩惱的事物。有一切法無生三昧（一切法皆無生起的禪定），進入此禪定，能顯示一切禪定無生無滅的本質。有光明三昧（具有光明的禪定），進入此禪定，能照亮一切禪定，使其熾盛光明。有不滅一切法三昧（不執著于消滅一切法的禪定），進入此禪定，不尋求分別一切禪定。有不求三昧（不尋求任何事物的禪定），進入此禪定，不尋求一切諸法。有不住三昧（不執著于任何事物的禪定），進入此禪定，在諸法中不住於法界。有虛空憶想三昧（觀想一切皆如虛空的禪定），進入此禪定，使一切禪定皆如虛空，並能見到其真實本質。有無心三昧（無心的禪定），進入此禪定，能在一切禪定中滅除心和心所法。有色無邊三昧（色法無邊際的禪定），進入此禪定，在一切禪定中，色法呈現無邊光明。有凈燈三昧（如凈燈般明亮的禪定），進入此禪定，在一切禪定中，能作為明燈。有一切法無邊三昧（一切法無邊際的禪定），進入此禪定，在諸禪定中，能示現無量智慧。有電無邊三昧（如閃電般迅速的禪定），進入此禪定，在諸禪定中示現智慧。有一切光明三昧（具有一切光明的禪定），進入此禪定，在諸禪定中示現禪定之門的光明。有諸界無邊三昧（諸界無邊際的禪定），進入此禪定，在諸禪定中示現無量無邊的智慧。有白凈堅固三昧（清凈堅固的禪定），進入此禪定，在諸禪定中獲得空定。有須彌山空三昧（如須彌山般空寂的禪定），進入此禪定，在諸禪定中示現虛空。有無垢光明三昧（無垢光明的禪定），進入此禪定，在諸禪定中去除一切垢穢。有一切法中無畏三昧（在一切法中無所畏懼的禪定），進入此禪定，在諸禪定中示現無畏。有樂樂三昧（體驗快樂的禪定），進入此禪定，在諸禪定中都能獲得快樂。有一切法正遊戲三昧（在一切法中自在遊戲的禪定），進入
【English Translation】 English version Various samadhis (meditative states) ensure continuous practice. There is the Vajra Field Samadhi (a samadhi as firm as a diamond), entering this samadhi, one can subdue all samadhi fields. There is the One Taste of All Dharmas Samadhi (a samadhi where all dharmas are of one taste), entering this samadhi, one can maintain the one taste of all dharmas. There is the Samadhi of Detachment from the Love of Pleasure, entering this samadhi, one can detach from all afflictions and the causes of afflictions. There is the No-Birth of All Dharmas Samadhi (a samadhi where all dharmas are without origination), entering this samadhi, one can show that all samadhis are without birth and death. There is the Light Samadhi (a samadhi with light), entering this samadhi, one can illuminate all samadhis, making them blaze with light. There is the Samadhi of Non-Extinction of All Dharmas (a samadhi that does not cling to extinguishing all dharmas), entering this samadhi, one does not seek to differentiate all samadhis. There is the Samadhi of Non-Seeking (a samadhi that does not seek anything), entering this samadhi, one does not seek any dharmas. There is the Non-Abiding Samadhi (a samadhi that does not cling to anything), entering this samadhi, one does not abide in the dharma realm among all dharmas. There is the Samadhi of Empty Recollection (a samadhi that contemplates everything as empty), entering this samadhi, one makes all samadhis like emptiness and sees their true nature. There is the No-Mind Samadhi (a samadhi without mind), entering this samadhi, one can extinguish the mind and mental functions in all samadhis. There is the Boundless Form Samadhi (a samadhi where form is boundless), entering this samadhi, in all samadhis, form manifests as boundless light. There is the Pure Lamp Samadhi (a samadhi as bright as a pure lamp), entering this samadhi, in all samadhis, one can act as a lamp. There is the Boundless All Dharmas Samadhi (a samadhi where all dharmas are boundless), entering this samadhi, in all samadhis, one can manifest immeasurable wisdom. There is the Boundless Lightning Samadhi (a samadhi as swift as lightning), entering this samadhi, in all samadhis, one manifests wisdom. There is the All Light Samadhi (a samadhi with all light), entering this samadhi, in all samadhis, one manifests the light of the samadhi gate. There is the Boundless Realms Samadhi (a samadhi where all realms are boundless), entering this samadhi, in all samadhis, one manifests immeasurable and boundless wisdom. There is the Pure White Firm Samadhi (a pure and firm samadhi), entering this samadhi, in all samadhis, one attains the emptiness concentration. There is the Mount Sumeru Emptiness Samadhi (a samadhi as empty as Mount Sumeru), entering this samadhi, in all samadhis, one manifests emptiness. There is the Immaculate Light Samadhi (a samadhi of immaculate light), entering this samadhi, in all samadhis, one removes all defilements. There is the Fearless in All Dharmas Samadhi (a samadhi of fearlessness in all dharmas), entering this samadhi, in all samadhis, one manifests fearlessness. There is the Joyful Joy Samadhi (a samadhi that experiences joy), entering this samadhi, in all samadhis, one can attain joy. There is the Right Play in All Dharmas Samadhi (a samadhi of free play in all dharmas), entering
是三昧，于諸三昧示現無有一切諸色。有放電光三昧，入是三昧，于諸三昧示現放光。有一切法安止無垢三昧，入是三昧，于諸三昧示現無垢智慧。有無盡三昧，入是三昧，于諸三昧示現非盡非不盡。有一切法不可思議清凈三昧，入是三昧，于諸三昧示現如鏡中像等不可思議。有大光三昧，入是三昧，于諸三昧令智慧熾然。有離盡三昧，入是三昧，于諸三昧示現不盡。有不動三昧，入是三昧，于諸法中不動不受無有輕戲。有增益三昧，入是三昧，于諸三昧悉見增益。有日燈三昧，入是三昧，于諸三昧放光明門。有月無垢三昧，入是三昧，于諸三昧作月光明。有白凈光明三昧，入是三昧，于諸三昧得四種辯。有作不作三昧，入是三昧，于諸三昧作與不作示現智相。有金剛三昧，入是三昧，悉得通達一切諸法，乃至不見如微塵等障礙。有住心三昧，入是三昧，其心不動，不受苦樂，不見光明，無有瞋恚，於此心中，亦復不見此是心想。有遍照三昧，入是三昧，于諸三昧見一切明。有善住三昧，入是三昧，于諸三昧善能得住。有寶山三昧，入是三昧，見諸三昧猶如寶山。有勝法印三昧，入是三昧，能印諸三昧。有順法性三昧，入是三昧，見一切法悉皆隨順。有離樂三昧，入是三昧，於一切法得離樂著。有法炬三昧，入是三昧
【現代漢語翻譯】 現代漢語譯本 有一種名為『三昧』（Samadhi，禪定）的禪定，在這種禪定中，它展現出沒有任何顏色。有一種名為『放電光三昧』的禪定，進入這種禪定，它在所有禪定中展現出光芒。有一種名為『一切法安止無垢三昧』的禪定，進入這種禪定，它在所有禪定中展現出無垢的智慧。有一種名為『無盡三昧』的禪定，進入這種禪定，它在所有禪定中展現出非盡非不盡的狀態。有一種名為『一切法不可思議清凈三昧』的禪定，進入這種禪定，它在所有禪定中展現出如鏡中像等不可思議的景象。有一種名為『大光三昧』的禪定，進入這種禪定，它在所有禪定中使智慧熾盛。有一種名為『離盡三昧』的禪定，進入這種禪定，它在所有禪定中展現出不盡的狀態。有一種名為『不動三昧』的禪定，進入這種禪定，它在所有法中不動搖，不受影響，沒有輕浮的舉動。有一種名為『增益三昧』的禪定，進入這種禪定，它在所有禪定中都看到增益。有一種名為『日燈三昧』的禪定，進入這種禪定，它在所有禪定中放出光明之門。有一種名為『月無垢三昧』的禪定，進入這種禪定，它在所有禪定中產生月亮般的光明。有一種名為『白凈光明三昧』的禪定，進入這種禪定，它在所有禪定中獲得四種辯才。有一種名為『作不作三昧』的禪定，進入這種禪定，它在所有禪定中展現出作與不作的智慧之相。有一種名為『金剛三昧』的禪定，進入這種禪定，它完全通達一切法，甚至看不到如微塵般的障礙。有一種名為『住心三昧』的禪定，進入這種禪定，其心不動搖，不受苦樂，不見光明，沒有嗔恚，在這種心中，也看不到『這是心想』的想法。有一種名為『遍照三昧』的禪定，進入這種禪定，它在所有禪定中看到一切光明。有一種名為『善住三昧』的禪定，進入這種禪定，它在所有禪定中都能善於安住。有一種名為『寶山三昧』的禪定，進入這種禪定，它看到所有禪定都像寶山一樣。有一種名為『勝法印三昧』的禪定，進入這種禪定，它能印證所有禪定。有一種名為『順法性三昧』的禪定，進入這種禪定，它看到一切法都順應法性。有一種名為『離樂三昧』的禪定，進入這種禪定，它在一切法中都能脫離對快樂的執著。有一種名為『法炬三昧』的禪定，進入這種禪定
【English Translation】 English version There is a samadhi (Samadhi, meditative absorption) in which it manifests without any colors. There is a samadhi called 'Emitting Light Samadhi'; entering this samadhi, it manifests light in all samadhis. There is a samadhi called 'All Dharmas Abiding in Purity Samadhi'; entering this samadhi, it manifests pure wisdom in all samadhis. There is a samadhi called 'Inexhaustible Samadhi'; entering this samadhi, it manifests neither exhaustion nor non-exhaustion in all samadhis. There is a samadhi called 'All Dharmas Inconceivable Purity Samadhi'; entering this samadhi, it manifests inconceivable images like reflections in a mirror in all samadhis. There is a samadhi called 'Great Light Samadhi'; entering this samadhi, it makes wisdom blaze in all samadhis. There is a samadhi called 'Detachment from Exhaustion Samadhi'; entering this samadhi, it manifests non-exhaustion in all samadhis. There is a samadhi called 'Immovable Samadhi'; entering this samadhi, it is unmoving, unaffected, and without frivolous actions in all dharmas. There is a samadhi called 'Increasing Benefit Samadhi'; entering this samadhi, it sees increase in all samadhis. There is a samadhi called 'Sun Lamp Samadhi'; entering this samadhi, it emits the gate of light in all samadhis. There is a samadhi called 'Moon Immaculate Samadhi'; entering this samadhi, it produces moonlight in all samadhis. There is a samadhi called 'Pure White Light Samadhi'; entering this samadhi, it obtains the four kinds of eloquence in all samadhis. There is a samadhi called 'Action and Non-action Samadhi'; entering this samadhi, it manifests the wisdom aspect of action and non-action in all samadhis. There is a samadhi called 'Vajra Samadhi'; entering this samadhi, it fully penetrates all dharmas, even not seeing obstacles as small as dust particles. There is a samadhi called 'Abiding Mind Samadhi'; entering this samadhi, the mind does not move, is not affected by suffering or joy, does not see light, has no anger, and in this mind, it does not see the thought 'this is a mind thought'. There is a samadhi called 'Universally Illuminating Samadhi'; entering this samadhi, it sees all light in all samadhis. There is a samadhi called 'Well-Abiding Samadhi'; entering this samadhi, it is able to abide well in all samadhis. There is a samadhi called 'Jewel Mountain Samadhi'; entering this samadhi, it sees all samadhis as if they were jewel mountains. There is a samadhi called 'Superior Dharma Seal Samadhi'; entering this samadhi, it can seal all samadhis. There is a samadhi called 'Conforming to Dharma Nature Samadhi'; entering this samadhi, it sees all dharmas conforming to dharma nature. There is a samadhi called 'Detachment from Joy Samadhi'; entering this samadhi, it is able to detach from attachment to joy in all dharmas. There is a samadhi called 'Dharma Torch Samadhi'; entering this samadhi
，除諸法闇。有法雨三昧，入是三昧，于諸三昧能雨法雨，破壞著相。有等言語三昧，入是三昧，于諸法中悉得眼目。有離語言三昧，入是三昧，于諸法中乃至無有一言。有斷緣三昧，入是三昧，斷諸法緣。有不作三昧，入是三昧，于諸法中不見作者。有凈性三昧，入是三昧，見一切法自性清凈。有無障礙三昧，入是三昧，于諸法中無有障礙。有離網三昧，入是三昧，見諸三昧足離於高下。有集聚一切功德三昧，入是三昧，離一切法集。有正住三昧，入是三昧，于諸法中不見有心及心數法。有覺三昧，入是三昧，即能覺悟一切諸法。有念分別三昧，入是三昧，于諸法中得無量辯。有凈智覺三昧，入是三昧，於一切法得等非等。有智相三昧，入是三昧，能出三界。有智斷三昧，入是三昧，見諸法斷。有智雨三昧，入是三昧，得一切法雨。有無依三昧，入是三昧，于諸法中不見依止。有大莊嚴三昧，入是三昧，于諸法中不見法幢。有行三昧，入是三昧，能見諸法悉寂靜行。有一切行離一切有三昧，入是三昧，于諸法中通達解了。有俗言三昧，入是三昧，能解俗言。有離語言無字三昧，入是三昧，于諸法中悉得解了無有語言。有智炬三昧，入是三昧，于諸法中能作照明。有智勝相吼三昧，入是三昧，于諸法中示現凈相。有通
【現代漢語翻譯】 現代漢語譯本 能去除一切法的矇昧。有法雨三昧（Dharma-megha Samadhi，能降下佛法之雨的三昧），進入此三昧，能于各種三昧中降下法雨，破除執著之相。有等言語三昧（Sama-vāk Samadhi，平等語言的三昧），進入此三昧，能於一切法中獲得洞察力。有離語言三昧（Nirvāc Samadhi，超越語言的三昧），進入此三昧，於一切法中乃至無有一言。有斷緣三昧（Pratyaya-ccheda Samadhi，斷絕因緣的三昧），進入此三昧，斷絕一切法的因緣。有不作三昧（Akara Samadhi，無所作為的三昧），進入此三昧，於一切法中不見作者。有凈性三昧（Prakṛti-viśuddha Samadhi，自性清凈的三昧），進入此三昧，見一切法自性清凈。有無障礙三昧（Asakta Samadhi，無障礙的三昧），進入此三昧，於一切法中無有障礙。有離網三昧（Nirjāla Samadhi，脫離羅網的三昧），進入此三昧，見諸三昧皆脫離高下之別。有集聚一切功德三昧（Sarva-guṇa-saṃgraha Samadhi，集聚一切功德的三昧），進入此三昧，脫離一切法的集聚。有正住三昧（Sthita Samadhi，安住的三昧），進入此三昧，於一切法中不見有心及心所法。有覺三昧（Bodhi Samadhi，覺悟的三昧），進入此三昧，即能覺悟一切諸法。有念分別三昧（Smṛti-prabheda Samadhi，以念分別的三昧），進入此三昧，於一切法中獲得無量辯才。有凈智覺三昧（Viśuddha-jñāna-bodhi Samadhi，清凈智慧覺悟的三昧），進入此三昧，於一切法中得平等與不平等。有智相三昧（Jñāna-lakṣaṇa Samadhi，智慧之相的三昧），進入此三昧，能出離三界。有智斷三昧（Jñāna-ccheda Samadhi，智慧斷除的三昧），進入此三昧，見一切法斷滅。有智雨三昧（Jñāna-megha Samadhi，智慧之雨的三昧），進入此三昧，得一切法雨。有無依三昧（Anāśraya Samadhi，無所依的三昧），進入此三昧，於一切法中不見依止。有大莊嚴三昧（Mahā-vyūha Samadhi，大莊嚴的三昧），進入此三昧，於一切法中不見法幢。有行三昧（Gati Samadhi，行進的三昧），進入此三昧，能見一切法皆寂靜而行。有一切行離一切有三昧（Sarva-gati-sarva-bhāva-vigata Samadhi，一切行皆離一切有的三昧），進入此三昧，於一切法中通達解了。有俗言三昧（Saṃvṛti-vāk Samadhi，世俗語言的三昧），進入此三昧，能理解世俗語言。有離語言無字三昧（Nirvāc-anākṣara Samadhi，超越語言文字的三昧），進入此三昧，於一切法中悉得解了而無有語言。有智炬三昧（Jñāna-pradīpa Samadhi，智慧之炬的三昧），進入此三昧，於一切法中能作照明。有智勝相吼三昧（Jñāna-vikrānta-siṃha-nāda Samadhi，智慧勝相獅子吼的三昧），進入此三昧，於一切法中示現清凈之相。有通
【English Translation】 English version Removes the darkness of all dharmas. There is the Dharma-megha Samadhi (Dharma-cloud Samadhi), entering this samadhi, one can rain down the Dharma rain in all samadhis, destroying attachment to forms. There is the Sama-vāk Samadhi (Equal Speech Samadhi), entering this samadhi, one gains insight into all dharmas. There is the Nirvāc Samadhi (Speechless Samadhi), entering this samadhi, in all dharmas, there is not even a single word. There is the Pratyaya-ccheda Samadhi (Cutting Off Conditions Samadhi), entering this samadhi, one cuts off the conditions of all dharmas. There is the Akara Samadhi (Non-Action Samadhi), entering this samadhi, in all dharmas, one sees no doer. There is the Prakṛti-viśuddha Samadhi (Pure Nature Samadhi), entering this samadhi, one sees the self-nature of all dharmas as pure. There is the Asakta Samadhi (Unobstructed Samadhi), entering this samadhi, in all dharmas, there is no obstruction. There is the Nirjāla Samadhi (Netless Samadhi), entering this samadhi, one sees all samadhis as free from high and low. There is the Sarva-guṇa-saṃgraha Samadhi (Gathering All Merits Samadhi), entering this samadhi, one is free from the gathering of all dharmas. There is the Sthita Samadhi (Abiding Samadhi), entering this samadhi, in all dharmas, one sees no mind or mental states. There is the Bodhi Samadhi (Enlightenment Samadhi), entering this samadhi, one can awaken to all dharmas. There is the Smṛti-prabheda Samadhi (Discriminating Memory Samadhi), entering this samadhi, one gains immeasurable eloquence in all dharmas. There is the Viśuddha-jñāna-bodhi Samadhi (Pure Wisdom Enlightenment Samadhi), entering this samadhi, one attains equality and non-equality in all dharmas. There is the Jñāna-lakṣaṇa Samadhi (Wisdom Sign Samadhi), entering this samadhi, one can transcend the three realms. There is the Jñāna-ccheda Samadhi (Wisdom Cutting Samadhi), entering this samadhi, one sees the cessation of all dharmas. There is the Jñāna-megha Samadhi (Wisdom Cloud Samadhi), entering this samadhi, one obtains the rain of all dharmas. There is the Anāśraya Samadhi (Non-Reliance Samadhi), entering this samadhi, in all dharmas, one sees no reliance. There is the Mahā-vyūha Samadhi (Great Adornment Samadhi), entering this samadhi, in all dharmas, one sees no Dharma banner. There is the Gati Samadhi (Going Samadhi), entering this samadhi, one can see all dharmas as moving in stillness. There is the Sarva-gati-sarva-bhāva-vigata Samadhi (All Movements and All Existences Gone Samadhi), entering this samadhi, one thoroughly understands all dharmas. There is the Saṃvṛti-vāk Samadhi (Conventional Speech Samadhi), entering this samadhi, one can understand conventional language. There is the Nirvāc-anākṣara Samadhi (Speechless and Letterless Samadhi), entering this samadhi, one fully understands all dharmas without language. There is the Jñāna-pradīpa Samadhi (Wisdom Lamp Samadhi), entering this samadhi, one can illuminate all dharmas. There is the Jñāna-vikrānta-siṃha-nāda Samadhi (Wisdom Victorious Lion's Roar Samadhi), entering this samadhi, one manifests pure forms in all dharmas. There is the Thorough
智相三昧，入是三昧，于諸法中悉見智相。有成就一切行三昧，入是三昧，于諸法中成就一切行。有離苦樂三昧，入是三昧，于諸法中無所依止。有無盡行三昧，入是三昧，見諸法無盡。有陀羅尼三昧，入是三昧，于諸三昧能持法相，不見邪正。有無憎愛三昧，入是三昧，于諸法中不見憎愛。有凈光三昧，入是三昧，于有為法不見是垢。有堅牢三昧，入是三昧，不見諸法有不堅牢。有滿月凈光三昧，入是三昧，悉能具足成就功德。有大莊嚴三昧，入是三昧，于諸三昧悉見成就無量莊嚴。有一切世光明三昧，入是三昧，于諸三昧以智照明。有一切等照三昧，入是三昧，于諸三昧悉得一心。有凈無凈三昧，入是三昧，于諸三昧不見凈不凈。有無宅三昧，入是三昧，不見諸三昧舍宅。有如爾三昧，入是三昧，于諸法中不見作與不作。有無身三昧，入是三昧，于諸法中不見有身。諸菩薩得如是等諸三昧門，口業清凈如虛空，于諸法中不見口業，猶如虛空無有障礙。大悲！是名修學大乘菩薩摩訶薩諸三昧門。
悲華經卷第九
北涼天竺三藏曇無讖譯檀波羅蜜品第五之二
「『善男子！云何菩薩摩訶薩助菩提法清凈之門？善男子！佈施即是助菩提法，化眾生故。持戒即是助菩提法，具足善愿故。忍辱即是助菩提法，具足
【現代漢語翻譯】 現代漢語譯本 有智慧之相的三昧（Samadhi，禪定），進入這種三昧，在一切法中都能見到智慧之相。有成就一切行的三昧，進入這種三昧，在一切法中成就一切行。有離苦樂的三昧，進入這種三昧，在一切法中無所依止。有無盡行的三昧，進入這種三昧，見到一切法無有窮盡。有陀羅尼（Dharani，總持）三昧，進入這種三昧，對於一切三昧能持守法相，不見邪正。有無憎愛三昧，進入這種三昧，在一切法中不見憎愛。有凈光三昧，進入這種三昧，對於有為法不見有垢染。有堅牢三昧，進入這種三昧，不見一切法有不堅牢。有滿月凈光三昧，進入這種三昧，能夠完全具足成就功德。有大莊嚴三昧，進入這種三昧，對於一切三昧都能見到成就無量的莊嚴。有一切世光明三昧，進入這種三昧，對於一切三昧以智慧照明。有一切等照三昧，進入這種三昧，對於一切三昧都能得到一心。有凈無凈三昧，進入這種三昧，對於一切三昧不見凈與不凈。有無宅三昧，進入這種三昧，不見一切三昧的舍宅。有如爾三昧，進入這種三昧，在一切法中不見作與不作。有無身三昧，進入這種三昧，在一切法中不見有身。諸菩薩得到像這樣等種種三昧之門，口業清凈如虛空，在一切法中不見口業，猶如虛空沒有障礙。大悲啊！這名為修學大乘菩薩摩訶薩的種種三昧之門。
『善男子！什麼是菩薩摩訶薩（Mahasattva，大菩薩）助益菩提（Bodhi，覺悟）之法的清凈之門？善男子！佈施就是助益菩提之法，爲了化度眾生。持戒就是助益菩提之法，爲了具足善愿。忍辱就是助益菩提之法，爲了具足
【English Translation】 English version The Samadhi (meditative absorption) of the Wisdom Aspect: entering this Samadhi, one sees the aspect of wisdom in all dharmas (phenomena). The Samadhi of Accomplishing All Actions: entering this Samadhi, one accomplishes all actions in all dharmas. The Samadhi of Being Apart from Suffering and Joy: entering this Samadhi, one has no attachment in all dharmas. The Samadhi of Endless Practice: entering this Samadhi, one sees that all dharmas are endless. The Dharani (mantra) Samadhi: entering this Samadhi, one can uphold the characteristics of the Dharma in all Samadhis, and does not see right or wrong. The Samadhi of No Hatred or Love: entering this Samadhi, one does not see hatred or love in all dharmas. The Samadhi of Pure Light: entering this Samadhi, one does not see defilement in conditioned dharmas. The Samadhi of Firmness: entering this Samadhi, one does not see any dharmas as not firm. The Samadhi of Full Moon Pure Light: entering this Samadhi, one can fully accomplish merits. The Samadhi of Great Adornment: entering this Samadhi, one sees the accomplishment of immeasurable adornments in all Samadhis. The Samadhi of Light of All Worlds: entering this Samadhi, one illuminates all Samadhis with wisdom. The Samadhi of Equal Illumination of All: entering this Samadhi, one attains one-pointedness in all Samadhis. The Samadhi of Pure and Not Pure: entering this Samadhi, one does not see purity or impurity in all Samadhis. The Samadhi of No Abode: entering this Samadhi, one does not see the abode of all Samadhis. The Samadhi of Suchness: entering this Samadhi, one does not see doing or not doing in all dharmas. The Samadhi of No Body: entering this Samadhi, one does not see a body in all dharmas. When Bodhisattvas (enlightenment beings) attain these Samadhi doors, their verbal karma is as pure as space, and they do not see verbal karma in all dharmas, just as space has no obstruction. Great Compassion! These are called the Samadhi doors of the Mahayana (Great Vehicle) Bodhisattva Mahasattvas (great beings).
'Good man! What are the pure doors of the Bodhisattva Mahasattva (great being) that aid the Dharma of Bodhi (enlightenment)? Good man! Giving is the aid to the Dharma of Bodhi, for the sake of transforming sentient beings. Upholding precepts is the aid to the Dharma of Bodhi, for the sake of fulfilling good vows. Patience is the aid to the Dharma of Bodhi, for the sake of fulfilling
三十二相、八十隨形好故。精進即是助菩提法，于諸眾生勤教化故。禪定即是助菩提法，令心具足得調伏故。智慧即是助菩提法，具足能知諸煩惱故。多聞即是助菩提法，于諸法中具無礙故。一切功德即是助菩提法，一切眾生得具足故。智業即是助菩提法，得具足無礙智故。修定即是助菩提法，悉得成就柔軟心故。慧業即是助菩提法，遠離一切諸疑惑故。慈心即是助菩提法，于諸眾生，心無礙故。悲心即是助菩提法，拔出眾生諸苦故。喜心即是助菩提法，受樂法故。舍心即是助菩提法，斷憎愛故。聽法即是助菩提法，斷五蓋故。出世即是助菩提法，舍諸所有故。阿蘭若即是助菩提法，離諸匆務故。專念即是助菩提法，得陀羅尼故。正憶即是助菩提法，分別意識故。思惟即是助菩提法，于諸法中得成就義故。念處即是助菩提法，身受心法覺分別故。正勤即是助菩提法，斷不善法，修善法故。如意足即是助菩提法，身心輕利故。諸根即是助菩提法，得一切眾生根具足故。諸力即是助菩提法，具足能壞諸煩惱故。諸覺即是助菩提法，于諸法中具足覺知實法相故。正道即是助菩提法，遠離一切諸邪道故。聖諦即是助菩提法，斷滅一切諸煩惱故。四辯即是助菩提法，得斷眾生諸疑惑故。緣念即是助菩提法，不從他聞得智慧故。善
友即是助菩提法，一切功德特成就故。發心即是助菩提法，成就不誑諸眾生故。用意即是助菩提法，出一切法故。專心即是助菩提法，增益善法故。思惟善法即是助菩提法，隨所聞法得成就故。攝取即是助菩提法，成就教化諸眾生故。護持正法即是助菩提法，令三寶種不斷絕故。善愿即是助菩提法，成就嚴凈佛世界故。方便即是助菩提法，速得成就一切智故。善男子！是名菩薩摩訶薩助菩提法清凈門經。』
「善男子！爾時，寶藏如來四顧遍觀菩薩大眾，告大悲言：『大悲！云何菩薩以無所畏莊嚴瓔珞具足於忍？善男子！若菩薩見第一義，得無癡精進，不著三界。若不著三界，是謂三昧無畏沙門之法，如空中動手悉無所著，又觀諸法不見相貌。大悲！是名菩薩摩訶薩以無所畏莊嚴瓔珞。善男子！云何菩薩具足於忍？如是菩薩住於法時，不見諸法如微塵相貌，逆順觀行於諸法中解無果報，于所習慈了無有我，于所習悲了無眾生，于所習喜了無有命，于所習舍了無有人。雖行佈施，不見施物。雖行持戒，不見凈心。雖行忍辱，不見眾生。雖行精進，無離欲心。雖行禪定，無除惡心。雖行智慧，心無所行。雖行念處，不見思惟。雖行正勤，不見心之生滅。雖行如意足，不見無量心。雖行於信，不見無障礙心。雖行於念，不
【現代漢語翻譯】 現代漢語譯本 『友』（指善友）是輔助菩提之法，因為一切功德都由此特別成就。『發心』是輔助菩提之法，因為能成就對一切眾生不欺誑。『用意』是輔助菩提之法，因為能通達一切法。『專心』是輔助菩提之法，因為能增長善法。『思惟善法』是輔助菩提之法，因為能隨所聞之法而得成就。『攝取』（指攝取眾生）是輔助菩提之法，因為能成就教化一切眾生。『護持正法』是輔助菩提之法，因為能令佛法僧三寶的種子不斷絕。『善愿』是輔助菩提之法，因為能成就莊嚴清凈的佛國世界。『方便』是輔助菩提之法，因為能迅速成就一切智慧。善男子！這就是菩薩摩訶薩輔助菩提之法的清凈門經。 『善男子！』那時，寶藏如來（Buddha Ratnagarbha）四處觀看菩薩大眾，告訴大悲菩薩（Mahakaruna）說：『大悲！菩薩如何以無所畏的莊嚴瓔珞來具足忍辱？善男子！如果菩薩見到第一義諦（paramartha-satya），得到無癡的精進，不執著於三界（triloka）。如果不執著於三界，這就是三昧（samadhi）無畏沙門之法，就像在空中動手一樣，沒有任何執著，又觀察諸法，不見其相貌。大悲！這就是菩薩摩訶薩以無所畏的莊嚴瓔珞。善男子！菩薩如何具足忍辱？這樣的菩薩安住於法時，不見諸法如微塵般的相貌，在諸法中逆順觀察修行，了悟沒有果報，在所修習的慈心中了無有我，在所修習的悲心中了無眾生，在所修習的喜心中了無有命，在所修習的舍心中了無有人。雖然行佈施，不見施物。雖然行持戒，不見清凈心。雖然行忍辱，不見眾生。雖然行精進，沒有離欲之心。雖然行禪定，沒有除惡之心。雖然行智慧，心中無所行。雖然行念處，不見思惟。雖然行正勤，不見心之生滅。雖然行如意足，不見無量心。雖然行於信，不見無障礙心。雖然行於念，不
【English Translation】 English version 'Friendship' (referring to good friends) is a support for the Bodhi path, because all merits are especially accomplished through it. 'Aspiration' is a support for the Bodhi path, because it accomplishes not deceiving all sentient beings. 'Intention' is a support for the Bodhi path, because it penetrates all dharmas. 'Concentration' is a support for the Bodhi path, because it increases good dharmas. 'Reflecting on good dharmas' is a support for the Bodhi path, because one achieves accomplishment according to the dharmas one has heard. 'Gathering' (referring to gathering sentient beings) is a support for the Bodhi path, because it accomplishes the teaching and transformation of all sentient beings. 'Protecting the true Dharma' is a support for the Bodhi path, because it ensures that the seeds of the Three Jewels (Triratna) are not cut off. 'Good vows' are a support for the Bodhi path, because they accomplish the adornment and purification of the Buddha-lands. 'Skillful means' are a support for the Bodhi path, because they quickly accomplish all wisdom. Good man! This is called the Sutra of the Pure Gate of the Bodhisattva Mahasattva's Support for the Bodhi Path. 'Good man!' At that time, Buddha Ratnagarbha, looking around at the assembly of Bodhisattvas, said to Mahakaruna: 'Mahakaruna! How does a Bodhisattva adorn himself with the fearless ornaments and fulfill patience? Good man! If a Bodhisattva sees the ultimate truth (paramartha-satya), attains non-deluded diligence, and is not attached to the three realms (triloka), if he is not attached to the three realms, this is the Dharma of the fearless Shramana of Samadhi (samadhi), like moving one's hand in the air without any attachment, and also observing all dharmas without seeing their appearances. Mahakaruna! This is how a Bodhisattva Mahasattva adorns himself with fearless ornaments. Good man! How does a Bodhisattva fulfill patience? When such a Bodhisattva dwells in the Dharma, he does not see the appearances of dharmas as tiny as dust particles, he observes and practices in accordance with and against the flow of dharmas, understanding that there is no karmic retribution, in the practice of loving-kindness, there is no self, in the practice of compassion, there are no sentient beings, in the practice of joy, there is no life, and in the practice of equanimity, there is no person. Although he practices giving, he does not see the object of giving. Although he practices morality, he does not see a pure mind. Although he practices patience, he does not see sentient beings. Although he practices diligence, he has no desire to be free from desire. Although he practices meditation, he has no intention to eliminate evil. Although he practices wisdom, his mind does not act. Although he practices the foundations of mindfulness, he does not see thinking. Although he practices right effort, he does not see the arising and ceasing of the mind. Although he practices the bases of psychic power, he does not see the immeasurable mind. Although he practices faith, he does not see an unobstructed mind. Although he practices mindfulness, he does not
見心得自在。雖行於定，不見入定心。雖行於慧，不見慧根。雖行諸力，無所破壞。雖行諸覺，心無分別。雖行正道，不見諸法。雖行定業，不見心之寂靜。雖行慧業，不見心之所行。雖行聖諦，不見通達法相。雖修唸佛，不見無量行心。雖修念法，心等法界。雖修念僧，心無所住，教化眾生心得清凈。雖持正法，于諸法界心不分別。雖修凈土，其心平等猶如虛空。雖修相好，心無諸相。雖得忍辱，心無所有。雖住不退，常自不見退與不退。雖行道場，解了三界無有異相。雖壞諸魔，乃是利益無量眾生。雖行菩提，觀諸法空，無菩提心。雖轉法輪，於一切法無轉無還。雖復示現大般涅槃，于生死中，心等無異。是名菩薩具足於忍。』」
說是法時，有六十四億菩薩摩訶薩從十方來，至耆阇崛山釋迦牟尼佛所，聽此本緣三昧助菩提法清凈門經，聞是法已，得無生忍。
爾時，釋迦牟尼佛告諸大眾：「汝今當知，寶藏如來於往古世，說是法時，有四十八恒河沙等菩薩摩訶薩得無生忍，四天下微塵數等菩薩摩訶薩住不退轉地，一恒河沙等菩薩摩訶薩，得此本緣三昧助菩提法清凈門經。善男子！爾時，大悲菩薩聞是法已，心生歡喜即得變身，其狀猶如年二十人，追隨如來猶影隨形。善男子！爾時，轉輪聖王及其千子，八萬
【現代漢語翻譯】 現代漢語譯本：
『見心得自在。雖然處於禪定之中，卻不執著于入定的心。雖然運用智慧，卻不執著于智慧的根源。雖然運用各種力量，卻沒有任何事物可以被破壞。雖然運用各種覺悟，心中卻沒有分別。雖然行走在正道上，卻不執著于任何法。雖然修習禪定之業，卻不執著於心的寂靜。雖然修習智慧之業，卻不執著於心的運作。雖然修習聖諦，卻不執著于通達法相。雖然修習唸佛，卻不執著于無量的修行之心。雖然修習念法，心與法界平等。雖然修習念僧，心無所住，教化眾生使他們心得清凈。雖然持守正法，對於諸法界心不分別。雖然修習凈土，其心平等猶如虛空。雖然修習佛的相好，心中卻沒有諸相。雖然得到忍辱，心中卻一無所有。雖然安住于不退轉的境界，卻常常不執著于退與不退。雖然行走在道場，卻瞭解三界沒有差異的相狀。雖然摧毀各種魔障，實際上是利益了無量的眾生。雖然修行菩提，卻觀察諸法皆空，沒有菩提心。雖然轉動法輪，對於一切法沒有轉動也沒有返回。雖然示現大般涅槃，在生死之中，心平等沒有差異。這叫做菩薩具足忍辱。』
當佛陀宣說此法時，有六十四億菩薩摩訶薩從十方前來，到達耆阇崛山（Grdhrakuta）釋迦牟尼佛（Sakyamuni Buddha）所在之處，聽聞這部《本緣三昧助菩提法清凈門經》，聽聞此法后，證得無生法忍。
當時，釋迦牟尼佛告訴大眾：『你們應當知道，寶藏如來（Ratnagarbha Tathagata）在過去世宣說此法時，有四十八恒河沙數（Ganges river sand）的菩薩摩訶薩證得無生法忍，有四天下微塵數（four world dust）的菩薩摩訶薩安住于不退轉地，有一恒河沙數的菩薩摩訶薩，得到這部《本緣三昧助菩提法清凈門經》。善男子！當時，大悲菩薩（Mahakaruna Bodhisattva）聽聞此法后，心中生起歡喜，立即變身，其形貌猶如二十歲的年輕人，追隨如來如同影子跟隨形體。善男子！當時，轉輪聖王（Cakravartin）及其一千個兒子，八萬四千個大臣，以及無數的人民，都發起了無上正等正覺之心。』 English version:
'Seeing the mind, one is at ease. Though practicing samadhi (meditative absorption), one does not see the mind entering samadhi. Though practicing wisdom, one does not see the root of wisdom. Though practicing various powers, there is nothing to be destroyed. Though practicing various enlightenments, the mind has no discrimination. Though walking on the right path, one does not cling to any dharma (teachings). Though practicing the karma of samadhi, one does not see the stillness of the mind. Though practicing the karma of wisdom, one does not see the mind's activity. Though practicing the noble truths, one does not cling to the understanding of the characteristics of dharmas. Though practicing mindfulness of the Buddha, one does not cling to the immeasurable mind of practice. Though practicing mindfulness of the Dharma, the mind is equal to the dharma realm. Though practicing mindfulness of the Sangha (community), the mind has no dwelling, and one teaches sentient beings to purify their minds. Though upholding the right Dharma, the mind does not discriminate in all dharma realms. Though practicing the Pure Land, the mind is equal like space. Though practicing the physical marks of the Buddha, the mind has no marks. Though attaining patience, the mind has nothing. Though dwelling in non-retrogression, one does not see retrogression or non-retrogression. Though walking in the Bodhimanda (place of enlightenment), one understands that the three realms have no different characteristics. Though destroying various demons, one is actually benefiting immeasurable sentient beings. Though practicing Bodhi (enlightenment), one observes that all dharmas are empty, and there is no Bodhi mind. Though turning the Dharma wheel, there is no turning or returning in all dharmas. Though manifesting great parinirvana (final liberation), in birth and death, the mind is equal and without difference. This is called a Bodhisattva's complete patience.'
When the Buddha was speaking this Dharma, sixty-four billion Bodhisattvas Mahasattvas came from the ten directions, arrived at Vulture Peak (Grdhrakuta) where Sakyamuni Buddha was, and listened to this 'Original Cause Samadhi Assisting Bodhi Dharma Pure Gate Sutra'. Having heard this Dharma, they attained the patience of non-origination.
At that time, Sakyamuni Buddha told the assembly: 'You should know that when Ratnagarbha Tathagata was speaking this Dharma in the past, forty-eight Ganges river sands of Bodhisattvas Mahasattvas attained the patience of non-origination, the number of Bodhisattvas Mahasattvas equal to the dust of four world systems dwelt in the stage of non-retrogression, and one Ganges river sand of Bodhisattvas Mahasattvas obtained this 'Original Cause Samadhi Assisting Bodhi Dharma Pure Gate Sutra'. Good men! At that time, Mahakaruna Bodhisattva, having heard this Dharma, felt joy in his heart and immediately transformed his body, his appearance like a twenty-year-old, following the Tathagata like a shadow follows a form. Good men! At that time, the Cakravartin (wheel-turning king) and his thousand sons, eighty-four thousand ministers, and countless people all aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
【English Translation】 'Seeing the mind, one is at ease. Though practicing samadhi, one does not see the mind entering samadhi. Though practicing wisdom, one does not see the root of wisdom. Though practicing various powers, there is nothing to be destroyed. Though practicing various enlightenments, the mind has no discrimination. Though walking on the right path, one does not cling to any dharma. Though practicing the karma of samadhi, one does not see the stillness of the mind. Though practicing the karma of wisdom, one does not see the mind's activity. Though practicing the noble truths, one does not cling to the understanding of the characteristics of dharmas. Though practicing mindfulness of the Buddha, one does not cling to the immeasurable mind of practice. Though practicing mindfulness of the Dharma, the mind is equal to the dharma realm. Though practicing mindfulness of the Sangha, the mind has no dwelling, and one teaches sentient beings to purify their minds. Though upholding the right Dharma, the mind does not discriminate in all dharma realms. Though practicing the Pure Land, the mind is equal like space. Though practicing the physical marks of the Buddha, the mind has no marks. Though attaining patience, the mind has nothing. Though dwelling in non-retrogression, one does not see retrogression or non-retrogression. Though walking in the Bodhimanda, one understands that the three realms have no different characteristics. Though destroying various demons, one is actually benefiting immeasurable sentient beings. Though practicing Bodhi, one observes that all dharmas are empty, and there is no Bodhi mind. Though turning the Dharma wheel, there is no turning or returning in all dharmas. Though manifesting great parinirvana, in birth and death, the mind is equal and without difference. This is called a Bodhisattva's complete patience.' When the Buddha was speaking this Dharma, sixty-four billion Bodhisattvas Mahasattvas came from the ten directions, arrived at Vulture Peak where Sakyamuni Buddha was, and listened to this 'Original Cause Samadhi Assisting Bodhi Dharma Pure Gate Sutra'. Having heard this Dharma, they attained the patience of non-origination. At that time, Sakyamuni Buddha told the assembly: 'You should know that when Ratnagarbha Tathagata was speaking this Dharma in the past, forty-eight Ganges river sands of Bodhisattvas Mahasattvas attained the patience of non-origination, the number of Bodhisattvas Mahasattvas equal to the dust of four world systems dwelt in the stage of non-retrogression, and one Ganges river sand of Bodhisattvas Mahasattvas obtained this 'Original Cause Samadhi Assisting Bodhi Dharma Pure Gate Sutra'. Good men! At that time, Mahakaruna Bodhisattva, having heard this Dharma, felt joy in his heart and immediately transformed his body, his appearance like a twenty-year-old, following the Tathagata like a shadow follows a form. Good men! At that time, the Cakravartin and his thousand sons, eighty-four thousand ministers, and countless people all aroused the mind of Anuttara-samyak-sambodhi.'
四千小王，九十二億人悉共出家，奉持禁戒修學多聞，忍辱三昧，勤行精進。
「善男子！爾時，大悲菩薩摩訶薩漸漸從佛咨受聲聞所有八萬四千法聚，緣覺所有九萬法聚，受持諷誦，悉令通利。大乘法藏身念處中十萬法聚，受念處中十萬法聚，心念處中十萬法聚，法念處中十萬法聚，悉皆受持讀誦通利。十八界中十萬法聚，十二入中十萬法聚，斷除貪慾十萬法聚，斷除瞋恚十萬法聚，斷除愚癡十萬法聚，三昧解脫十萬法聚，諸力無畏不共之法十萬法聚，如是等十億法聚，皆悉受持讀誦通利。
「善男子！其後彼佛入般涅槃，爾時，大悲菩薩摩訶薩以無量無邊種種諸華、末香、涂香、寶幢、幡蓋、珍寶、妓樂，而以供養，以種種香積以為𧂐，阇維其身收取捨利，起七寶塔高五由旬，縱廣正等滿一由旬。於七日中，復以種種無量無邊華香、妓樂、寶幢、幡蓋，而供養之。爾時，復令無量無邊眾生安止住於三乘法中。
「善男子！大悲菩薩過七日已，與八萬四千人俱共出家，剃除鬚髮，著染袈裟，于寶藏佛般涅槃后，隨順等心，熾然正法，滿十千歲，復令無量無邊阿僧祇眾生，安止住於三乘法中，及三歸依、五戒、八齋、沙彌十戒，次第具足大僧凈行。復更勸化無量百千萬億眾生，安止住于神通方便四無量行，令觀
【現代漢語翻譯】 現代漢語譯本：四千位小國王，以及九十二億人，全都一起出家，奉持戒律，修習多聞，忍辱三昧，勤奮修行精進。 『善男子！』那時，大悲菩薩摩訶薩漸漸地從佛那裡接受聲聞（Shravaka，指聽聞佛法而修行的人）所有的八萬四千法聚（dharma-skandha，指佛法的集合），緣覺（Pratyekabuddha，指獨自覺悟的人）所有的九萬法聚，受持諷誦，全部通達明瞭。大乘法藏（Mahayana Dharma Pitaka，指大乘佛法的寶藏）身念處（kayasmrti-upasthana，指觀察身體的修行）中有十萬法聚，受念處（vedana-smrti-upasthana，指觀察感受的修行）中有十萬法聚，心念處（citta-smrti-upasthana，指觀察心的修行）中有十萬法聚，法念處（dharma-smrti-upasthana，指觀察法的修行）中有十萬法聚，全部都受持讀誦通達明瞭。十八界（dhatus，指構成世界的十八種元素）中有十萬法聚，十二入（ayatanas，指感官和感官對像）中有十萬法聚，斷除貪慾（raga，指貪婪的慾望）有十萬法聚，斷除瞋恚（dvesha，指憤怒和憎恨）有十萬法聚，斷除愚癡（moha，指無明和迷惑）有十萬法聚，三昧解脫（samadhi-vimoksha，指禪定和解脫）有十萬法聚，諸力（balas，指佛的十種力量）、無畏（vaisaradyas，指佛的四種無畏）和不共之法（avenika-dharmas，指佛獨有的十八種功德）有十萬法聚，像這樣等十億法聚，全部都受持讀誦通達明瞭。 『善男子！』其後，那位佛陀入般涅槃（parinirvana，指佛陀的最終涅槃），那時，大悲菩薩摩訶薩用無量無邊種種的花、末香、涂香、寶幢、幡蓋、珍寶、妓樂來供養，用種種香木堆積成火葬用的柴堆，火化佛身，收取捨利（sarira，指佛陀的遺骨），建造七寶塔，高五由旬（yojana，古代印度長度單位），縱橫正等滿一由旬。在七天之中，又用種種無量無邊的花香、妓樂、寶幢、幡蓋來供養。那時，又令無量無邊的眾生安住於三乘（triyana，指聲聞乘、緣覺乘、菩薩乘）佛法之中。 『善男子！』大悲菩薩過了七天之後，與八萬四千人一起出家，剃除鬚髮，穿上染色的袈裟，在寶藏佛（Ratnagarbha Buddha）般涅槃后，隨順平等之心，熾盛地弘揚正法，滿了十千年，又令無量無邊阿僧祇（asamkhya，指極大的數字）眾生，安住於三乘佛法之中，以及三歸依（trisharana，指皈依佛、法、僧）、五戒（panca-sila，指不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八齋（astanga-uposatha，指八種齋戒）、沙彌十戒（sramanera-dasa-sila，指沙彌應遵守的十條戒律），次第具足大僧（bhikshu，指比丘）的清凈修行。又勸化無量百千萬億眾生，安住于神通（abhijna，指超自然能力）方便（upaya，指善巧的方法）四無量行（brahmavihara，指慈、悲、喜、舍四種心境），令他們觀察
【English Translation】 English version: Four thousand minor kings, along with ninety-two billion people, all together renounced their homes, upheld the precepts, studied extensively, practiced patience and forbearance, and diligently cultivated progress. 'Good man!' At that time, the Bodhisattva Mahasattva of Great Compassion gradually received from the Buddha all eighty-four thousand dharma-skandhas (collections of teachings) belonging to the Shravakas (those who hear and practice the Dharma), ninety thousand dharma-skandhas belonging to the Pratyekabuddhas (those who attain enlightenment on their own), and having received and recited them, he made them all clear and understandable. In the Mahayana Dharma Pitaka (the treasury of Mahayana teachings), there were one hundred thousand dharma-skandhas in the kayasmrti-upasthana (mindfulness of the body), one hundred thousand dharma-skandhas in the vedana-smrti-upasthana (mindfulness of feelings), one hundred thousand dharma-skandhas in the citta-smrti-upasthana (mindfulness of the mind), and one hundred thousand dharma-skandhas in the dharma-smrti-upasthana (mindfulness of phenomena), all of which he received, recited, and made clear and understandable. There were one hundred thousand dharma-skandhas in the eighteen dhatus (elements), one hundred thousand dharma-skandhas in the twelve ayatanas (sense bases), one hundred thousand dharma-skandhas for eliminating raga (greed), one hundred thousand dharma-skandhas for eliminating dvesha (hatred), one hundred thousand dharma-skandhas for eliminating moha (delusion), one hundred thousand dharma-skandhas for samadhi-vimoksha (concentration and liberation), and one hundred thousand dharma-skandhas for the balas (powers), vaisaradyas (fearlessnesses), and avenika-dharmas (unique qualities) of the Buddha. In this way, there were ten billion dharma-skandhas, all of which he received, recited, and made clear and understandable. 'Good man!' After that, that Buddha entered parinirvana (final nirvana), and at that time, the Bodhisattva Mahasattva of Great Compassion made offerings with immeasurable and boundless varieties of flowers, powdered incense, fragrant ointments, jeweled banners, canopies, precious gems, and music. He piled up various fragrant woods to make a pyre, cremated the Buddha's body, collected the sarira (relics), and built a seven-jeweled stupa, five yojanas (ancient Indian unit of distance) high, with a square base of one yojana. For seven days, he again made offerings with immeasurable and boundless varieties of flowers, incense, music, jeweled banners, and canopies. At that time, he also caused immeasurable and boundless beings to dwell in the Dharma of the three yanas (vehicles). 'Good man!' After seven days, the Bodhisattva of Great Compassion, together with eighty-four thousand people, renounced their homes, shaved their heads and beards, and donned dyed robes. After the parinirvana of Ratnagarbha Buddha, with a mind of equanimity, he vigorously propagated the Dharma for ten thousand years. He also caused immeasurable and boundless asamkhya (incalculable) beings to dwell in the Dharma of the three yanas, as well as in the three refuges (trisharana), the five precepts (panca-sila), the eight precepts (astanga-uposatha), the ten precepts of a novice monk (sramanera-dasa-sila), and gradually fulfilling the pure conduct of a fully ordained monk (bhikshu). He further exhorted immeasurable hundreds of millions of beings to dwell in the abhijna (supernatural powers), upaya (skillful means), and the four brahmaviharas (immeasurable states of mind), causing them to observe
五陰猶如怨賊，觀于諸入如空聚落，觀有為法從因緣生，勸化眾生令得知見，觀一切法如鏡中像，如熱時炎，如水中月，于諸法中皆知無我、無生、無滅，第一寂靜微妙涅槃。復令無量無邊眾生，安止住於八聖道中，作如是等大利益已，即便命終。尋時復有無量無邊百千諸人，以種種供養，供養大悲比丘舍利，其所供養悉如轉輪聖王之法，如是大眾種種供養大悲舍利，亦復如是。大悲比丘命終之日，寶藏如來所有正法，即于其日滅盡無餘，彼諸菩薩以本願故，生諸佛土，或生兜術人中、龍中，或夜叉中、或阿修羅，生於種種畜生之中。
「善男子！大悲比丘命終之後，以本願故，南方去此十千佛土，有佛世界名曰歡喜，彼中人民壽八十歲，集聚一切諸不善根，喜為殺害，安住諸惡，于諸眾生無慈悲心，不孝父母，乃至不畏未來之世。大悲比丘以本願故，生彼世界旃陀羅家，所受身體長大端正，力勢剛強威猛勇健，專念問答辯才捷疾，如是諸事悉勝於人，以強力勢逼捉諸人，作如是言：『汝今若能受不盜戒，乃至遠離種種邪見，行正見者，當施汝命，給汝所須資產之物，令無所乏。若不受者，我今要當斷汝命根，然後乃去。』爾時，諸人長跪叉手，作如是言：『仁者！今已為我調御，如仁所敕，我今授持，盡其壽命不
【現代漢語翻譯】 現代漢語譯本 五蘊（五陰，即色、受、想、行、識）就像怨恨的賊寇，觀察諸入（眼、耳、鼻、舌、身、意六根）如同空曠的村落，觀察有為法（由因緣和合而生的事物）從因緣而生，勸導教化眾生使他們能夠了解並認識到這些道理，觀察一切法如同鏡中的影像，如同熱時的幻影，如同水中的月亮，在一切法中都了知無我、無生、無滅，這是第一寂靜微妙的涅槃境界。又使無量無邊的眾生，安住於八聖道中，做了這樣等大利益之後，就結束了生命。不久之後，又有無量無邊成百上千的人，用各種各樣的供養品，供養大悲比丘的舍利，他們所用的供養方式都如同轉輪聖王的禮儀，大眾用各種方式供養大悲比丘的舍利，也是如此。大悲比丘去世的那一天，寶藏如來所有的正法，就在那一天完全滅盡，沒有留下任何遺蹟。那些菩薩因為本來的誓願，轉生到各個佛土，或者轉生到兜率天的人中、龍中，或者夜叉中、或者阿修羅中，或者轉生到各種畜生之中。
『善男子！大悲比丘去世之後，因為本來的誓願，從這裡向南方經過十千佛土，有一個佛世界名叫歡喜，那裡的人民壽命八十歲，聚集了一切不善的根源，喜歡殺害，安住在各種惡行中，對於眾生沒有慈悲心，不孝順父母，甚至不畏懼未來的果報。大悲比丘因為本來的誓願，轉生到那個世界的旃陀羅（賤民）家中，所受的身體長大端正，力氣強大，威猛勇健，專心思考問答，辯才敏捷，這些方面都勝過常人，他用強大的力量逼迫那些人，這樣說道：『你們現在如果能夠接受不偷盜的戒律，乃至遠離各種邪見，奉行正見，我就饒你們的性命，供給你們所需要的財產物品，讓你們不會匱乏。如果不能接受，我現在就要斷絕你們的性命，然後才會離開。』那時，那些人長跪合掌，這樣說道：『仁者！現在您已經為我們調伏，如同您所命令的，我們現在接受並持守，直到生命結束都不會違背。』
【English Translation】 English version The five skandhas (form, feeling, perception, mental formations, and consciousness) are like hateful thieves, observe the six entrances (eye, ear, nose, tongue, body, and mind) as empty villages, observe conditioned dharmas (things that arise from causes and conditions) arising from causes and conditions, exhort and teach sentient beings so that they can understand and recognize these principles, observe all dharmas as images in a mirror, like mirages in hot weather, like the moon in water, in all dharmas, know that there is no self, no birth, no death, this is the first tranquil and subtle state of Nirvana. Furthermore, he causes countless sentient beings to dwell in the Eightfold Noble Path, having done such great benefits, he then ends his life. Soon after, there are countless hundreds and thousands of people who offer various kinds of offerings to the relics of the Great Compassion Bhikshu, the way they offer is like the rites of a Chakravartin King, the masses offer the relics of the Great Compassion Bhikshu in various ways, it is also like this. On the day the Great Compassion Bhikshu passed away, all the true Dharma of the Tathagata Treasure Store, on that day, completely ceased to exist, leaving no trace. Those Bodhisattvas, because of their original vows, are reborn in various Buddha lands, or reborn among humans in Tushita Heaven, among dragons, or among Yakshas, or among Asuras, or reborn among various animals.
'Good man! After the Great Compassion Bhikshu passed away, because of his original vow, going south from here through ten thousand Buddha lands, there is a Buddha world called Joy, the people there live for eighty years, they gather all the roots of unwholesomeness, they like to kill, they dwell in various evil deeds, they have no compassion for sentient beings, they are not filial to their parents, and they do not even fear the future consequences. The Great Compassion Bhikshu, because of his original vow, is reborn in the Chandala (outcaste) family of that world, the body he receives is tall and handsome, his strength is powerful, he is fierce and brave, he is focused on thinking about questions and answers, his eloquence is quick, in these aspects he surpasses ordinary people, he uses his powerful strength to force those people, saying: 『If you can now accept the precept of not stealing, and even stay away from various wrong views, and practice right views, I will spare your lives, and provide you with the property and things you need, so that you will not lack anything. If you cannot accept, I will now cut off your lives, and then I will leave.』 At that time, those people kneel down with their palms together, saying: 『Kind one! Now you have already subdued us, as you have commanded, we now accept and uphold it, and we will not violate it until the end of our lives.』
復偷盜，乃至正見亦復如是。』
「爾時，強力旃陀羅往至王所或大臣所，作如是言：『我今睏乏資產之具，所謂飲食、醫藥、衣服、臥具、香華、金銀、錢貨、真珠、琉璃、珂貝、璧玉、珊瑚、虎珀、真寶、偽寶。若我得此種種物已，持施眾生。』爾時，國王大臣即與種種所須之物，令其充足。時旃陀羅因其施故，安止此王及其大臣住九善中。爾時，人民增益壽命滿五百歲，其王命終，諸大臣等以旃陀羅紹繼王位，因為作字號功德力。
「善男子！爾時，功德力王不久王一國土，復以力故王二國土，如是不久乃至得作轉輪聖王王閻浮提，然後教化一切眾生，安止令住不殺生戒，乃至正見亦復如是，隨諸眾生心所志樂，勸化令住於三乘中。爾時，功德力王教化閻浮提內無量眾生於十善道及三乘中已，于閻浮提內大聲唱言：『若有乞求欲須食飲，乃至欲得種種珍寶，悉來至此，我當給施。』是時，閻浮提內一切乞士，聞是唱已悉來集會。時功德力王種種隨意給施所須，皆令滿足。爾時，有一尼乾子名曰灰音，往至王所而作是言：『王今所作種種大施，以求無上正真之道，我今所須王當與我，令得滿足，王于來世當熾然法燈。』時王問言：『卿何所須？』彼人答言：『我誦持咒術，欲得與彼阿修羅鬥，怖其破壞自得勝
【現代漢語翻譯】 現代漢語譯本 『復偷盜，乃至正見亦復如是。』 『當時，一個強大的旃陀羅（Chandala，賤民）去見國王或大臣，這樣說道：『我現在缺乏生活所需的物資，如飲食、醫藥、衣服、臥具、香花、金銀、錢幣、珍珠、琉璃、珂貝、璧玉、珊瑚、琥珀、真寶、偽寶。如果我得到這些東西，我會用來佈施給眾生。』當時，國王大臣就給了他各種所需的物品，讓他充足。這個旃陀羅因為接受了佈施，就讓國王和大臣安住在九善之中。當時，人民的壽命增加到五百歲，國王去世后，大臣們就讓旃陀羅繼承王位，並給他取名為功德力。』 『善男子！當時，功德力王不久就統治了一個國家，又因為他的力量統治了兩個國家，這樣不久就成爲了轉輪聖王，統治了閻浮提（Jambudvipa，南贍部洲），然後教化一切眾生，讓他們安住在不殺生戒，乃至正見也是如此。他隨著眾生的心願，勸導他們安住在三乘（聲聞乘、緣覺乘、菩薩乘）之中。當時，功德力王教化閻浮提內無數眾生於十善道和三乘之後，在閻浮提內大聲宣告：『如果有人需要食物、飲料，乃至各種珍寶，都可以來這裡，我將給予佈施。』當時，閻浮提內所有的乞丐，聽到這個宣告后都來了。當時，功德力王隨意給予他們所需的各種物品，都讓他們滿足。當時，有一個尼乾子（Nigantha，耆那教徒）名叫灰音，來到國王面前說道：『大王現在所作的各種大布施，是爲了求得無上正真之道，我現在所需要的，希望大王能給予我，讓我滿足，大王在未來世將能點燃法燈。』當時，國王問道：『你需要什麼？』那人回答說：『我誦持咒術，想要與阿修羅（Asura，非天）戰鬥，恐嚇他們，讓他們失敗，我自己取得勝利。』
【English Translation】 English version 'Again, stealing, and even right view, are also like this.' 'At that time, a powerful Chandala (outcaste) went to the king or a minister and said, 'I am now lacking in the necessities of life, such as food, medicine, clothing, bedding, incense, flowers, gold, silver, money, pearls, lapis lazuli, cowrie shells, jade, coral, amber, real treasures, and fake treasures. If I obtain these things, I will use them to give to all beings.' At that time, the king and ministers gave him all kinds of necessities, making him sufficient. Because of this giving, the Chandala caused the king and his ministers to abide in the nine virtues. At that time, the people's lifespan increased to five hundred years. When the king died, the ministers made the Chandala succeed to the throne and gave him the name 'Power of Merit'.' 'Good man! At that time, King Power of Merit soon ruled one country, and then, by his power, ruled two countries. In this way, he soon became a Chakravartin (universal monarch) and ruled Jambudvipa (the southern continent). Then, he taught all beings, causing them to abide in the precept of not killing, and even right view was also like this. According to the desires of all beings, he encouraged them to abide in the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). At that time, after King Power of Merit had taught countless beings in Jambudvipa in the ten virtues and the three vehicles, he proclaimed loudly in Jambudvipa, 'If anyone needs food, drink, or even various treasures, come here, and I will give them.' At that time, all the beggars in Jambudvipa, upon hearing this proclamation, all came. At that time, King Power of Merit freely gave them all kinds of necessities, satisfying them all. At that time, there was a Nigantha (Jain ascetic) named Gray Sound who went to the king and said, 'The great giving that the king is now doing is to seek the unsurpassed true path. What I need now, I hope the king will give me, so that I may be satisfied, and the king will be able to light the lamp of Dharma in the future.' At that time, the king asked, 'What do you need?' That person replied, 'I recite mantras and want to fight with the Asuras (demigods), to frighten them, make them fail, and achieve victory myself.'
利，是故白王如是事耳。所可須者，未死之人皮之與眼。』
「爾時，大王聞是語已，如是思惟：『我今得是無量勢力轉輪聖王已，得安止無量眾生住於十善及三乘中，復作無量無邊大施，此善知識欲令我以不堅牢身貿堅牢身。』爾時，大王便作是言：『汝今可生歡喜之心，我今以此凡夫肉眼佈施于汝。以是緣故，令我來世得清凈慧眼。以歡喜心剝皮施汝，復以是緣，令我成阿耨多羅三藐三菩提已，得金色身。』善男子！爾時，功德力王以其右手挑取二目施尼乾子，血流污面而作是言：『諸天龍神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，若在虛空，若在地者，悉聽我言。我今所施皆為無上菩提之道白凈涅槃，度諸眾生於四流水，令得安止住于涅槃。』復作是言：『若我必定成阿耨多羅三藐三菩提者，雖作是事，所有命根不應斷壞，不失正命，不應生悔，令尼乾子所作咒術便得成就。』復作是言：『汝今可來剝取我皮。』善男子！時尼乾子即持利刀，剝取王皮，卻後七日所作咒術悉得成就。爾時，大王於七日中，其命未終，不失正念，雖受是苦乃至一念不生悔心。
「善男子！汝今當知，爾時大悲菩薩者豈異人乎？莫作是觀，則我身是。於過去世寶藏佛所，初發阿耨多羅三藐三菩提心，初發心已
【現代漢語翻譯】 現代漢語譯本：『利益，所以白王才做這樣的事。他所需要的，是未死之人的皮和眼睛。』 『那時，大王聽到這話后，這樣思量：『我現在已經得到了這無量威力的轉輪聖王之位，能夠安頓無量眾生安住於十善和三乘之中，又做了無量無邊的大布施，這位善知識想要我用不堅固的身體換取堅固的身體。』那時，大王便說：『你現在可以生起歡喜之心，我今天用這凡夫的肉眼佈施給你。因為這個緣故，讓我來世得到清凈的慧眼。以歡喜心剝皮佈施給你，又因為這個緣故，讓我成就阿耨多羅三藐三菩提（無上正等正覺）后，得到金色身。』善男子！那時，功德力王用他的右手挖出兩隻眼睛佈施給尼乾子（外道修行者），血流滿面，並說道：『諸天龍神、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，無論在虛空還是在地上，都聽我說。我今天所做的一切佈施都是爲了無上菩提之道和清凈涅槃，爲了度脫眾生於四種瀑流，讓他們得以安穩地安住于涅槃。』又說道：『如果我必定能成就阿耨多羅三藐三菩提，即使做了這樣的事，我的命根也不應該斷絕，不應該失去正命，不應該生起後悔之心，讓尼乾子所作的咒術能夠成功。』又說道：『你現在可以來剝取我的皮。』善男子！當時，尼乾子就拿著利刀，剝取了王的皮，七天之後，他所作的咒術全部成功。那時，大王在這七天中，生命沒有終結，沒有失去正念，雖然承受著這樣的痛苦，甚至連一念後悔的心都沒有生起。 『善男子！你現在應當知道，那時的大悲菩薩難道是別人嗎？不要這樣看，他就是我的前身。在過去世寶藏佛那裡，初次發起了阿耨多羅三藐三菩提心，初發心后
【English Translation】 English version: 'Benefit, therefore King White did such a thing. What he needs is the skin and eyes of a person who has not died.' 'At that time, the Great King, upon hearing these words, thought thus: 'Now that I have attained this immeasurable power of a Chakravartin King, I am able to settle countless beings in the Ten Virtues and the Three Vehicles, and I have also made countless boundless great offerings. This good teacher wishes me to exchange my impermanent body for a permanent one.' At that time, the Great King then said: 'You may now rejoice in your heart, for I shall now give you these mortal eyes of mine as a gift. Because of this, may I attain pure wisdom eyes in my next life. With a joyful heart, I will peel off my skin and give it to you, and because of this, may I attain a golden body after achieving Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment).' Good man! At that time, King Power of Merit used his right hand to pluck out his two eyes and gave them to the Nigrantha (ascetic), blood flowing down his face, and said: 'All gods, dragons, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings), mahoragas (serpent deities), humans, and non-humans, whether in the sky or on the earth, listen to my words. All that I give today is for the sake of the unsurpassed path of Bodhi and pure Nirvana, to deliver all beings from the four torrents, so that they may dwell peacefully in Nirvana.' He further said: 'If I am certain to achieve Anuttara-samyak-sambodhi, even if I do such a thing, my life force should not be cut off, I should not lose my right life, I should not have any regrets, so that the Nigrantha's spell may be successful.' He further said: 'You may now come and peel off my skin.' Good man! At that time, the Nigrantha took a sharp knife and peeled off the king's skin. After seven days, all the spells he had cast were successful. At that time, the Great King, during those seven days, did not die, did not lose his right mindfulness, and although he endured such suffering, he did not have even a single thought of regret. 'Good man! You should know now, was that Bodhisattva of great compassion at that time someone else? Do not think so, for it was my former self. In the past, at the place of Buddha Treasure Store, I first generated the mind of Anuttara-samyak-sambodhi, and after generating the mind'
，勸化無量無邊眾生於阿耨多羅三藐三菩提。
「善男子！是我最初勇健精進，爾時我以本願力故，命終生於歡樂世界旃陀羅家，是我第二勇健精進。我生旃陀羅家，教化眾生於善法中，以自力勢乃至得作轉輪聖王，滅閻浮提斗諍穢濁，令得寂靜增長壽命，是我初始舍于身皮及以眼目。善男子！我以愿故，于彼命終，復還來生歡喜世界旃陀羅家，乃至得作轉輪聖王，以大勢力，安止眾生於善法中，于彼世界，復得除滅怨賊、斗諍、穢濁之事，令諸眾生增益壽命，我于爾時始舍舌耳。于彼三千大千世界一一天下，作如是等大利益已，以願力故，精進堅牢如是次第。復于如是一恒河沙等五濁惡世作大利益，安止眾生住于善法及三乘中，滅除怨賊、斗諍、穢濁。
「善男子！其餘他方清凈世界，所有諸佛本行阿耨多羅三藐三菩提時，不說他過，不為他人說粗惡言，不以力勢示現恐怖，不勸眾生於聲聞乘、辟支佛乘，是故諸佛具滿成就阿耨多羅三藐三菩提已，得此清凈妙好世界，無諸罪名，無有受戒，耳終不聞粗惡之言，無不善聲常聞法聲，離於一切不適意聲，于諸眾生而得自在，無有聲聞辟支佛名。
「善男子！我于恒河沙等大劫，如恒河沙等無佛國土五濁之世，以粗惡言斷命因緣恐怖眾生，然後勸令安住善法及三乘
【現代漢語翻譯】 現代漢語譯本：勸導無量無邊的眾生證得阿耨多羅三藐三菩提（無上正等正覺）。
『善男子！這是我最初的勇猛精進。那時，我憑藉本願的力量，命終後轉生到歡樂世界的旃陀羅（賤民）家中，這是我第二次的勇猛精進。我出生在旃陀羅家，教化眾生修習善法，憑藉自己的力量，甚至成為轉輪聖王，平息閻浮提（我們所居住的世界）的爭鬥和污濁，使之獲得寂靜，增長壽命。這是我最初捨棄自己的面板和眼睛。善男子！我因為願力的緣故，在那一世命終后，又再次轉生到歡喜世界的旃陀羅家中，乃至成為轉輪聖王，以強大的力量，使眾生安住于善法之中。在那個世界，我又消除了怨賊、爭鬥、污濁之事，使眾生增長壽命。我那時開始捨棄自己的舌頭和耳朵。在三千大千世界（佛教宇宙觀中的一個宇宙單位）的每一個天下，做了這樣的大利益之後，憑藉願力的緣故，精進堅固，如此次第。又在如一恒河沙（數量極多）般的五濁惡世（充滿痛苦和不凈的世界）中做了大利益，使眾生安住于善法和三乘（聲聞乘、緣覺乘、菩薩乘）之中，消除了怨賊、爭鬥、污濁。
『善男子！其他清凈世界的諸佛在修行阿耨多羅三藐三菩提時，不說他人的過失，不以粗惡的言語對待他人，不以力量示現恐怖，不勸導眾生修習聲聞乘和辟支佛乘。因此，諸佛圓滿成就阿耨多羅三藐三菩提后，得到清凈美好的世界，沒有罪惡之名，沒有受戒的必要，耳朵永遠聽不到粗惡的言語，沒有不善的聲音，常聞佛法之聲，遠離一切不適意的聲音，對於眾生獲得自在，沒有聲聞和辟支佛的名號。
『善男子！我在如恒河沙數般的大劫中，在如恒河沙數般沒有佛的國土的五濁惡世中，以粗惡的言語、斷命的因緣來恐嚇眾生，然後勸導他們安住于善法和三乘之中。
【English Translation】 English version: persuading immeasurable and boundless sentient beings towards Anuttara-samyak-sambodhi (supreme perfect enlightenment).
'Good man! This was my initial courageous and diligent effort. At that time, due to the power of my original vow, upon death, I was reborn into a Chandala (outcaste) family in the Joyful World. This was my second courageous and diligent effort. Born into a Chandala family, I taught sentient beings about good Dharma, and through my own power, I even became a Chakravartin (universal monarch), extinguishing the strife and defilements of Jambudvipa (the world we inhabit), bringing peace and increasing lifespans. This was when I first gave up my skin and eyes. Good man! Because of my vow, upon death in that life, I was reborn again into a Chandala family in the Joyful World, and even became a Chakravartin, using great power to settle sentient beings in good Dharma. In that world, I again eliminated the issues of enemies, strife, and defilements, increasing the lifespans of sentient beings. At that time, I began to give up my tongue and ears. Having done such great benefits in each of the worlds of the three thousand great thousand world systems (a unit of the Buddhist cosmology), through the power of my vow, I was diligent and firm in this order. Again, in as many as the sands of the Ganges River, in the five turbid and evil worlds (worlds filled with suffering and impurity), I did great benefits, settling sentient beings in good Dharma and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), eliminating enemies, strife, and defilements.
'Good man! When the Buddhas of other pure worlds were practicing for Anuttara-samyak-sambodhi, they did not speak of others' faults, did not use harsh words towards others, did not use power to show terror, and did not persuade sentient beings to practice the Śrāvakayāna and Pratyekabuddhayāna. Therefore, after the Buddhas fully achieved Anuttara-samyak-sambodhi, they obtained pure and wonderful worlds, without the name of sin, without the need for precepts, where the ears never hear harsh words, there are no unwholesome sounds, but always the sound of the Dharma, far from all unpleasant sounds, and they are free with respect to all sentient beings, without the names of Śrāvakas and Pratyekabuddhas.
'Good man! In as many great kalpas as the sands of the Ganges River, in the five turbid and evil worlds of lands without Buddhas, I used harsh words and the causes of death to terrify sentient beings, and then persuaded them to settle in good Dharma and the three vehicles.'
中，是餘業故，令得如是弊惡世界，以不善音唱滿世界，是故今得不善眾生充滿世界，說三乘法，如我本願取佛世界調伏眾生，其事如是。我已如說精勤修集行菩提道，是故今得種子相似佛之世界，如我本願今得如是。
「善男子！今我略說往昔所行檀波羅蜜。我行檀波羅蜜時，過去諸菩薩行菩薩道時，亦無有能行如是行，未來之世行菩薩道，亦無有能行如是行。我為菩薩行檀波羅蜜時，唯除過去八善丈夫：第一菩薩名曰一地得，在此南方一切過患國，成阿耨多羅三藐三菩提，號破煩惱光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，人壽百歲，于中說法，七日之後入般涅槃。第二菩薩名精進清凈，在此東方炎熾國土，成阿耨多羅三藐三菩提，號曰功德如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，人壽百歲，于中說法，作佛事已，彼佛過一恒河沙等大劫已，入無上涅槃，其佛舍利乃至今日，在無佛國作于佛事，如我無異。第三菩薩名堅固華，于諸三昧勤行精進，以大力勢行於佈施，于當來世過十恒河沙等大劫，在此北方歡樂世界，成阿耨多羅三藐三菩提，號斷愛王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師
【現代漢語翻譯】 現代漢語譯本：這是我過去行為的遺留影響，導致我來到這樣一個充滿弊端和邪惡的世界。由於我過去發出不善的聲音遍滿世界，所以現在這個世界充滿了不善的眾生。我在這裡宣說三乘佛法，這與我最初發愿要在一個佛國世界調伏眾生的願望是一致的，事情就是這樣。我已經按照所說的，精勤地修習菩提道，所以現在我所得到的這個世界，與佛的世界在本質上是相似的，這正是我最初的願望。 善男子！現在我簡略地說說我過去所修行的佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美）。我修行佈施波羅蜜時，過去的菩薩們在修行菩薩道時，沒有能夠像我這樣修行的；未來的菩薩們在修行菩薩道時，也沒有能夠像我這樣修行的。我作為菩薩修行佈施波羅蜜時，只有過去的八位善丈夫可以與我相比：第一位菩薩名為一地得（Ekabhūmika，達到初地果位的菩薩），他在南方一切過患國（Sarvāpadrava-deśa，充滿一切過患的國家）成阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），號破煩惱光明如來（Klesa-vidhvamsana-prabha-tathāgata，能破除煩惱的光明如來）、應（Arhat，應供）、正遍知（Samyaksaṃbuddha，正等覺）、明行足（Vidyācaraṇasaṃpanna，明行圓滿）、善逝（Sugata，善於逝去）、世間解（Lokavid，瞭解世間）、無上士（Anuttara，無上）、調御丈夫（Puruṣadamyasārathi，調御丈夫）、天人師（Śāstā devamanuṣyāṇām，天人導師）、佛（Buddha，覺者）、世尊（Bhagavat，世間尊貴）。他的壽命為一百歲，在此期間說法，七日之後入般涅槃（Parinirvāṇa，完全的寂滅）。第二位菩薩名為精進清凈（Vīryaviśuddha，精進清凈），他在東方炎熾國土（Jvalana-deśa，火焰熾盛的國土）成阿耨多羅三藐三菩提，號功德如來（Guṇa-tathāgata，具有功德的如來）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。他的壽命為一百歲，在此期間說法，完成佛事後，此佛在經過一恒河沙（Gaṅgā-nadī-vālukā，恒河沙）等大劫后，入無上涅槃。他的舍利（Śarīra，遺骨）直到今天，還在沒有佛陀的國度中進行佛事，與我所做的一樣。第三位菩薩名為堅固華（Dṛḍha-puṣpa，堅固的花朵），他在各種三昧（Samādhi，禪定）中勤奮精進，以強大的力量進行佈施。在未來的世界中，經過十恒河沙等大劫后，他在北方歡樂世界（Ānanda-deśa，充滿歡樂的世界）成阿耨多羅三藐三菩提，號斷愛王如來（Tṛṣṇāccheda-rāja-tathāgata，斷除愛慾的國王如來）、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師
【English Translation】 English version: This is the residual effect of my past actions, which has led me to this world filled with flaws and evils. Because I used to utter unwholesome sounds that filled the world, this world is now filled with unwholesome beings. I am here to preach the Three Vehicles of Dharma, which aligns with my original vow to subdue beings in a Buddha-land, and that is how things are. I have diligently cultivated the Bodhi path as described, and therefore, the world I have now obtained is similar in essence to a Buddha-land, which is exactly what I originally wished for. Good man! Now I will briefly speak about the Dāna pāramitā (perfection of giving) that I practiced in the past. When I practiced Dāna pāramitā, the past Bodhisattvas, while practicing the Bodhisattva path, were not able to practice as I did; nor will future Bodhisattvas, while practicing the Bodhisattva path, be able to practice as I did. When I was a Bodhisattva practicing Dāna pāramitā, only eight virtuous men of the past could compare to me: The first Bodhisattva was named Ekabhūmika (one who has attained the first ground), who in the southern Sarvāpadrava-deśa (country of all afflictions) attained Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and was named Klesa-vidhvamsana-prabha-tathāgata (Tathāgata of the light that destroys afflictions), Arhat (worthy of offerings), Samyaksaṃbuddha (perfectly enlightened), Vidyācaraṇasaṃpanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣadamyasārathi (tamer of men), Śāstā devamanuṣyāṇām (teacher of gods and humans), Buddha (awakened one), and Bhagavat (world-honored one). His lifespan was one hundred years, during which he preached the Dharma, and after seven days, he entered Parinirvāṇa (complete extinction). The second Bodhisattva was named Vīryaviśuddha (purity of diligence), who in the eastern Jvalana-deśa (land of flames) attained Anuttarā-samyak-saṃbodhi, and was named Guṇa-tathāgata (Tathāgata of merit), Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā devamanuṣyāṇām, Buddha, and Bhagavat. His lifespan was one hundred years, during which he preached the Dharma, and after completing his Buddha work, this Buddha entered Anuttara-nirvāṇa after one Gaṅgā-nadī-vālukā (sands of the Ganges River) kalpas. His Śarīra (relics) are still performing Buddha work in lands without Buddhas today, just as I do. The third Bodhisattva was named Dṛḍha-puṣpa (firm flower), who diligently practiced in various Samādhi (meditative absorptions), and performed giving with great power. In the future world, after ten Gaṅgā-nadī-vālukā kalpas, he will attain Anuttarā-samyak-saṃbodhi in the northern Ānanda-deśa (land of joy), and will be named Tṛṣṇāccheda-rāja-tathāgata (Tathāgata king who cuts off craving), Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā devamanuṣyāṇām
、佛、世尊。第四菩薩名曰慧熾攝取歡喜，過一大劫在此西方可畏世界，人壽百歲，于中成阿耨多羅三藐三菩提，號日藏光明無垢尊王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。於今我前，有二菩薩，一名日光，二名喜臂，未來之世過於無量無邊大劫，在此上方灰霧國土，劫名大亂，五濁惡世，多諸煩惱，人壽五十歲，日光菩薩以本願故，于中成阿耨多羅三藐三菩提，號不思議日光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，滿十歲中，具足佛事而般涅槃，即涅槃日正法亦滅，其後十歲，空過無佛，人壽轉減，至三十歲，喜臂菩薩以本願故，于中得成阿耨多羅三藐三菩提，號勝日光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛世尊亦十歲中，具足佛事而般涅槃，般涅槃已，以本願故，正法住世滿七十歲。時二菩薩在於我前，始得授阿耨多羅三藐三菩提記，以聞記故，心生歡喜，頭面敬禮。以歡喜故，上升虛空高七多羅樹，叉手向佛異口同音，而說偈言：
「『如來光明， 殊于日月， 能于惡世， 演大智慧。 調御自凈， 無有垢穢， 以妙論議， 摧伏外道。 我無量劫
【現代漢語翻譯】 現代漢語譯本：佛陀、世尊。第四位菩薩名為慧熾攝取歡喜（智慧熾盛，攝取眾生歡喜），經過一大劫，在西方可畏世界，那裡的人壽命為百歲，他將在那裡成就阿耨多羅三藐三菩提（無上正等正覺），號為日藏光明無垢尊王如來（如實而來，真理的化身）、應（應供，值得受人供養）、正遍知（真正遍知一切）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴的人）。現在在我面前，有兩位菩薩，一位名叫日光，一位名叫喜臂，在未來的無量無邊大劫之後，在上方灰霧國土，那個劫名為大亂，是五濁惡世（充滿五種污濁的時代），充滿各種煩惱，那裡的人壽命為五十歲，日光菩薩因為本願的緣故，將在那裡成就阿耨多羅三藐三菩提，號為不思議日光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，在十歲時，圓滿佛事而般涅槃（進入涅槃），在他涅槃的那天，正法也隨之滅亡，之後十年，沒有佛陀出現，人們的壽命逐漸減少，到三十歲時，喜臂菩薩因為本願的緣故，將在那裡成就阿耨多羅三藐三菩提，號為勝日光明如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，這位佛陀世尊也在十歲時，圓滿佛事而般涅槃，般涅槃后，因為本願的緣故，正法住世滿七十年。當時這兩位菩薩在我面前，才得到阿耨多羅三藐三菩提的授記，因為聽到授記的緣故，心中生起歡喜，頭面敬禮。因為歡喜的緣故，上升到虛空，高七多羅樹（一種高大的樹）的高度，合掌向佛，異口同聲，說偈頌道： 『如來的光明，勝過日月的光輝，能在惡世之中，演說偉大的智慧。調伏自身清凈，沒有絲毫的污垢，用精妙的論議，摧伏外道的邪說。我無量劫以來，
【English Translation】 English version: The Buddha, the World Honored One. The fourth Bodhisattva is named Huichi Shequ Huanxi (Wisdom's Blaze, Embracing Joy), after one great kalpa, in the Western Dreadful World, where people's lifespan is one hundred years, he will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) there, and will be named Richang Guangming Wugou Zunwang Tathagata (Thus Come One, King of Light, Pure and Immaculate), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). Now before me, there are two Bodhisattvas, one named Sunlight, and the other named Joyful Arm, in the future, after immeasurable great kalpas, in the upper Gray Mist Land, the kalpa is named Great Chaos, it is a five-turbid world (an era filled with five kinds of defilements), full of various afflictions, where people's lifespan is fifty years, Bodhisattva Sunlight, due to his original vow, will attain Anuttara-samyak-sambodhi there, and will be named Inconceivable Sunlight Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, at the age of ten, he will complete his Buddha activities and enter Parinirvana (final Nirvana), on the day of his Nirvana, the Dharma will also perish, after that, for ten years, there will be no Buddha, people's lifespan will gradually decrease, until it reaches thirty years, Bodhisattva Joyful Arm, due to his original vow, will attain Anuttara-samyak-sambodhi there, and will be named Victorious Sunlight Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, this Buddha, the World Honored One, will also complete his Buddha activities and enter Parinirvana at the age of ten, after entering Parinirvana, due to his original vow, the Dharma will remain in the world for seventy years. At that time, these two Bodhisattvas, in front of me, just received the prediction of Anuttara-samyak-sambodhi, because of hearing the prediction, their hearts arose with joy, and they bowed their heads in reverence. Because of joy, they ascended into the sky, to the height of seven Tala trees (a tall tree), and with their palms together, facing the Buddha, in unison, they spoke the following verses: 『The Tathagata's light, surpasses the light of the sun and moon, able to expound great wisdom in the evil world. Subduing oneself and being pure, without any defilement, using wonderful arguments, to subdue the heretical doctrines. For immeasurable kalpas, I have
， 修無相定， 以求無上， 勝妙菩提。 供養諸佛， 數如恒沙， 而過去佛， 不授我記。 世尊離欲， 心得解脫， 于黑闇世， 善為佛事。 為諸失道， 眾生說法， 悉令得出， 生死漂流。 我今所愿， 於此自在， 清凈佛法， 出家修道。 解脫凈戒， 如說而行， 定心觀佛， 如影隨行。 不為利養， 但求正法， 得聞法已， 服甘露味。 是故世尊， 與我授記， 于未來世， 得無上道。』
「善男子！其餘二人故未發心。已發心者，一名日光，二名喜臂。先有四人，一名地得，二名精進凈，三名堅固華，四名慧熾攝取歡喜，合有八人，是六菩薩，我初勸其令發阿耨多羅三藐三菩提心。
「善男子！汝今諦聽，往昔因緣。過去無量阿僧祇劫，爾時，此界名無垢須彌，人壽百歲，有佛出世，號香蓮華，般涅槃后，像法之中，我于爾時作大強力轉輪聖王，號難沮壞。王閻浮提，千子具足，我悉勸化令發阿耨多羅三藐三菩提心，其後尋于香蓮華佛像法之中，出家修道，熾然增益佛之遺法，唯除六子，不肯出家發菩提心。我于爾時數數告言：『卿等！今者欲何所求？何以不發無上道心出家修道？』是時六子作如是言：『不應出家。所以者何？若於末世像
【現代漢語翻譯】 現代漢語譯本 『我修習無相禪定，以求證得無上殊勝的菩提智慧。 我供養的諸佛，數量如同恒河沙粒一般眾多，但過去的諸佛，卻沒有給我授記。 世尊您已遠離慾望，內心獲得解脫，在黑暗的世間，善於行佛事。 為那些迷失道路的眾生說法，使他們都能脫離生死的漂流。 我現在的願望，是能在此自在地，以清凈的佛法，出家修行。 我將解脫清凈的戒律，如佛所說的那樣去實踐，以禪定之心觀想佛，如同影子跟隨身體一樣。 我不為追求利益供養，只求正法，聽聞佛法后，便能品嚐甘露般的法味。 因此，世尊您為我授記，在未來的世間，我將證得無上道。』
『善男子！其餘二人尚未發心。已發心的，一位名叫日光，一位名叫喜臂。先前有四人，一位名叫地得，二位名叫精進凈，三位名叫堅固華，四位名叫慧熾攝取歡喜，合共有八人，這六位菩薩，是我最初勸他們發阿耨多羅三藐三菩提心（無上正等正覺之心）。
『善男子！你現在仔細聽，關於我往昔的因緣。在過去無量阿僧祇劫（極長的時間單位）之前，那時，這個世界名為無垢須彌，人們的壽命為一百歲。有佛出世，號為香蓮華（佛名）。在香蓮華佛般涅槃（佛的圓寂）后，像法（佛法衰微時期）之中，我那時作為大強力的轉輪聖王（擁有統治世界的理想君主），號為難沮壞。我統治閻浮提（我們所居住的世界），有一千個兒子，我全部勸化他們發阿耨多羅三藐三菩提心。之後，在香蓮華佛的像法時期，我出家修行，熾盛地增益佛的遺法，唯獨六個兒子，不肯出家發菩提心。我那時多次告訴他們：『你們現在想要追求什麼？為什麼不發無上道心出家修行？』當時，這六個兒子這樣回答說：『不應該出家。為什麼呢？如果在末世像
【English Translation】 English version 'I cultivate the Samadhi of No-Form, seeking to attain the unsurpassed, sublime Bodhi (enlightenment).' 'I have made offerings to Buddhas as numerous as the sands of the Ganges, yet the Buddhas of the past did not bestow upon me a prediction (of future Buddhahood).' 'World Honored One, you have abandoned desires, your mind is liberated, and in this dark world, you skillfully perform the work of a Buddha.' 'You preach the Dharma to beings who have lost their way, enabling them to escape the cycle of birth and death.' 'My present wish is to be free in this, to leave home and cultivate the Way with the pure Dharma of the Buddha.' 'I will uphold the pure precepts of liberation, practice as the Buddha has taught, and contemplate the Buddha with a concentrated mind, like a shadow following the body.' 'I do not seek gain or offerings, but only the true Dharma. Having heard the Dharma, I will taste the nectar of its flavor.' 'Therefore, World Honored One, you have given me a prediction, that in the future, I will attain the unsurpassed Way.'
'Good man! The other two have not yet generated the aspiration. Those who have generated the aspiration are named Sunlight and Joyful Arm. Previously, there were four, named Earth Attainment, Pure Diligence, Firm Flower, and Wisdom Blaze Gathering Joy. Together, there are eight. These six Bodhisattvas, I initially encouraged to generate the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
'Good man! Listen carefully to the causes and conditions of my past. In the past, immeasurable asamkhya kalpas (incalculable eons) ago, at that time, this world was named Immaculate Sumeru, and the lifespan of people was one hundred years. A Buddha appeared in the world, named Fragrant Lotus Flower. After the Parinirvana (passing away) of Fragrant Lotus Flower Buddha, during the Dharma-semblance period (the period when the Dharma is in decline), I was then a great and powerful Chakravartin King (ideal universal ruler), named Indestructible. I ruled Jambudvipa (the world we inhabit), and had one thousand sons. I encouraged all of them to generate the aspiration for Anuttara-samyak-sambodhi. Later, during the Dharma-semblance period of Fragrant Lotus Flower Buddha, I left home to cultivate the Way, vigorously increasing the remaining Dharma of the Buddha. Only six of my sons refused to leave home and generate the Bodhi mind. At that time, I repeatedly told them: 『What do you seek now? Why do you not generate the unsurpassed mind for the Way and leave home to cultivate?』 At that time, these six sons replied: 『We should not leave home. Why? If in the latter days of the Dharma-semblance'
法出家，不能成就護持戒聚，離聖七財，以不護戒，沒于生死污泥之中，墮三惡道，不能得生天上人中。以是因緣，我等不能出家修道。』
「善男子！我復重問：『卿等何以不發無上道心？』六子答言：『若能與我閻浮提者，然後我當發阿耨多羅三藐三菩提心。』
「善男子！我聞是已，心生歡喜，作是思惟：『我今已化閻浮提人，安置三歸、受八戒齋、住於三乘，我今當分此閻浮提以為六分與此六子，令其得發無上道心，然後我當出家修道。』思惟是已，如其所念，分閻浮提即為六分，賜與諸子，尋便出家。爾時六王，各相違戾，不相承順，互相抄掠、攻伐、斗諍、縛束、枷鎖。爾時，一切閻浮提內苗稼不登，人民飢餓，水雨不時，諸樹枯悴，不生華實，藥草不生，人民、禽獸及諸飛鳥，悉皆飢餓，其身熾然猶如火聚。我于爾時，復自思惟：『我今應當自捨己身肌體血肉，以施眾生令其飽滿。』作是念已，從其所住阿蘭若處，至於人間，中路有山，名水愛護，住是山上，復作是愿，而說偈言：
「『如我自舍， 所有身命， 為大悲心， 不求果報， 但為利益， 諸天及人， 愿作肉山， 給施眾生。 我今所舍， 妙色端嚴， 不求帝釋， 天魔梵王， 但為利益， 未來人天， 以此
【現代漢語翻譯】 現代漢語譯本：『如果出家，不能成就守護戒律，遠離聖者的七種財富（指信、戒、慚、愧、聞、施、慧），因為不守護戒律，就會沉沒在生死的污泥之中，墮入三惡道（地獄、餓鬼、畜生），不能得生天上人間。因為這個緣故，我們不能出家修道。』 『善男子！我再問你們：『你們為什麼不發無上道心（指成佛的決心）？』六個兒子回答說：『如果能把閻浮提（指我們所居住的世界）給我們，然後我們才發阿耨多羅三藐三菩提心（指無上正等正覺之心）。』 『善男子！我聽了這些話，心裡很高興，這樣思量：『我已經教化了閻浮提的人，讓他們安住於三歸（皈依佛、法、僧）、受持八戒齋、安住於三乘（聲聞乘、緣覺乘、菩薩乘），我現在應當把這個閻浮提分成六份給這六個兒子，讓他們能夠發起無上道心，然後我再出家修道。』思量完畢，就按照所想的，把閻浮提分成六份，賜給兒子們，隨即就出家了。當時，六個國王互相違背，不相承順，互相抄掠、攻打、爭鬥、捆綁、枷鎖。那時，整個閻浮提內莊稼不收，人民飢餓，雨水不按時降落，樹木枯萎，不開花結果，藥草不生長，人民、禽獸以及飛鳥，都飢餓難耐，身體像火一樣燃燒。我那時，又自己思量：『我現在應當捨棄自己的身體血肉，用來佈施給眾生，讓他們飽足。』這樣想后，就從自己所住的阿蘭若（指寂靜處）來到人間，途中有一座山，名叫水愛護，我住在山上，又發願，說了偈語： 『如同我捨棄，所有的身命，爲了大悲心，不求果報，只為利益，諸天和人，愿作肉山，佈施給眾生。我今所舍，美妙端莊的身體，不求帝釋（指天帝）、天魔、梵王（指色界天之主），只為利益，未來的人天，以此』
【English Translation】 English version: 『If we were to leave home, we would not be able to uphold the precepts, and we would be separated from the seven noble riches (faith, precepts, shame, remorse, learning, generosity, and wisdom). Because we would not uphold the precepts, we would sink into the mud of birth and death, fall into the three evil paths (hell, hungry ghosts, and animals), and be unable to be reborn in the heavens or among humans. For this reason, we cannot leave home to cultivate the Way.』 『Good man! I ask you again: 『Why do you not generate the unsurpassed mind of enlightenment (the determination to become a Buddha)?』 The six sons replied: 『If you can give us Jambudvipa (the world we live in), then we will generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment).』 『Good man! When I heard these words, I was very happy and thought to myself: 『I have already converted the people of Jambudvipa, settled them in the Three Refuges (Buddha, Dharma, and Sangha), had them observe the Eight Precepts, and settled them in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Now I should divide this Jambudvipa into six parts and give them to these six sons, so that they can generate the unsurpassed mind of enlightenment, and then I will leave home to cultivate the Way.』 Having thought this, I divided Jambudvipa into six parts as I had intended, gave them to my sons, and then immediately left home. At that time, the six kings were in conflict with each other, not in harmony, and they were plundering, attacking, fighting, binding, and shackling each other. At that time, the crops in all of Jambudvipa failed, the people were starving, the rain did not fall on time, the trees withered, did not blossom or bear fruit, the medicinal herbs did not grow, and the people, animals, and birds were all starving, their bodies burning like a fire. At that time, I thought to myself again: 『Now I should give up my own flesh and blood to give to sentient beings so that they may be satisfied.』 Having thought this, I went from the Aranya (a quiet place) where I lived to the human world. On the way, there was a mountain called Water Protection. I stayed on this mountain and made a vow, and spoke this verse: 『As I give up, all my life, for the sake of great compassion, not seeking reward, but only for the benefit, of gods and humans, I wish to become a mountain of flesh, to give to sentient beings. What I now give up, this beautiful and dignified body, I do not seek Indra (the king of the gods), Mara (the demon), or Brahma (the lord of the form realm), but only for the benefit, of future humans and gods, with this』
血肉， 施諸眾生， 諸天龍神， 人及非人。 住山林者， 今聽我言， 為諸眾生， 我起大悲， 自以血肉， 而給施之。』
「善男子！我于爾時作是愿已，諸天搔嬈，大地、諸山、須彌、大海皆六種動，人天大眾發聲悲號。爾時，我於水愛護山，自投其身，以願力故，即成肉山，高一由旬，縱廣正等亦一由旬。是時，人民、飛鳥、禽獸，始於是時啖肉飲血。以本願故，于夜中分，增益廣大其身，乃至高千由旬，縱廣正等亦千由旬，其邊自然而生人頭、發毛、眼耳、鼻口、唇舌，具足而有。彼諸頭中，各各有聲而唱是言：『諸眾生等，各各自恣隨意取用，飲血、啖肉，取頭目耳鼻、唇舌齒等，皆令滿足，然後悉發阿耨多羅三藐三菩提心，或發聲聞辟支佛心。卿等！當知如是之物悉不可盡，食之易消，不夭壽命。』
「有明智者，食肉飲血，取其頭目耳鼻舌者，或發聲聞辟支佛乘，或發阿耨多羅三藐三菩提心，或求天上人中富樂。以本願故，身無損減，乃至萬歲，閻浮提內人及鬼神、飛鳥、禽獸，皆悉充足。于萬歲中所施目如一恒河沙，所施血如四大海水，所舍肉如千須彌山，所舍舌如大鐵圍山，所舍耳如純陀羅山，所舍鼻如毗富羅山，所舍齒如耆阇崛山，所捨身皮，猶如三千大千世界所有地等
【現代漢語翻譯】 現代漢語譯本 『我的血肉，施捨給一切眾生，包括諸天、龍神、人類以及非人。居住在山林中的眾生，現在請聽我說，爲了所有眾生，我生起大悲心，將自己的血肉佈施給他們。』 『善男子！我當時發了這個愿之後，諸天感到騷動，大地、諸山、須彌山（Mount Sumeru，佛教宇宙觀中的中心山）、大海都發生了六種震動，人天大眾發出悲傷的號叫。那時，我在水愛護山（一個山名）上，縱身跳下，因為願力的緣故，立即變成一座肉山，高一由旬（Yojana，古印度長度單位，約12-15公里），縱橫也都是一由旬。當時，人民、飛鳥、禽獸開始吃肉喝血。因為本願的緣故，在夜裡，我的身體增長擴大，甚至高達千由旬，縱橫也都是千由旬，山的邊緣自然生長出人頭、毛髮、眼睛、耳朵、鼻子、嘴巴、嘴唇、舌頭，都完整具備。那些頭中，各自發出聲音說：『所有眾生，各自隨意取用，喝血、吃肉，取頭、眼睛、耳朵、鼻子、嘴唇、舌頭、牙齒等，都讓他們滿足，然後都發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的覺悟），或者發起聲聞（Sravaka，聽聞佛法而修行的人）或辟支佛（Pratyekabuddha，獨覺）的心。你們要知道，這些東西是不會用盡的，吃了容易消化，不會夭折壽命。』 『有明智的人，吃了肉喝了血，取了頭、眼睛、耳朵、鼻子、舌頭的人，有的發起聲聞或辟支佛乘（Yana，佛教的修行方法），有的發起阿耨多羅三藐三菩提心，有的求天上人間富貴快樂。因為本願的緣故，身體沒有減少，甚至過了萬年，閻浮提（Jambudvipa，我們所居住的世界）內的人以及鬼神、飛鳥、禽獸，都得到充足的食物。在這萬年中，所施捨的眼睛如一恒河沙（Ganges，印度河流，比喻數量極多），所施捨的血如四大海水，所舍的肉如千座須彌山，所舍的舌頭如大鐵圍山（Cakravada，環繞世界的山脈），所舍的耳朵如純陀羅山（Sundara，山名），所舍的鼻子如毗富羅山（Vipula，山名），所舍的牙齒如耆阇崛山（Grdhrakuta，山名），所舍的面板，猶如三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）所有的土地一樣多。
【English Translation】 English version 'My flesh and blood, I give to all living beings, including gods, dragons, humans, and non-humans. Those who dwell in the mountains and forests, now listen to my words. For the sake of all living beings, I have aroused great compassion, and I offer my own flesh and blood to them.' 'Good man! When I made this vow at that time, the gods were agitated, the earth, the mountains, Mount Sumeru (the central mountain in Buddhist cosmology), and the great ocean all shook in six ways. The multitude of humans and gods cried out in sorrow. At that time, on Water-Loving Mountain (a mountain name), I threw myself down. Because of the power of my vow, I immediately transformed into a mountain of flesh, one yojana (an ancient Indian unit of distance, approximately 12-15 kilometers) high, and one yojana in length and width. At that time, people, birds, and beasts began to eat the flesh and drink the blood. Because of my original vow, in the middle of the night, my body grew and expanded, even reaching a height of a thousand yojanas, and a length and width of a thousand yojanas. On the edges of the mountain, human heads, hair, eyes, ears, noses, mouths, lips, and tongues naturally grew, all complete. From those heads, each one made a sound, saying: 『All living beings, each of you may take as you please, drink the blood, eat the flesh, take the heads, eyes, ears, noses, lips, tongues, teeth, etc., and let them all be satisfied. Then, all of you should arouse the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the enlightenment of a Buddha), or arouse the mind of a Sravaka (a disciple who hears the teachings) or a Pratyekabuddha (a solitary enlightened one). You should know that these things will never be exhausted. They are easy to digest and will not shorten your lifespan.』 'Those who are wise, who eat the flesh and drink the blood, who take the heads, eyes, ears, noses, and tongues, some will arouse the Sravaka or Pratyekabuddha Yana (path of practice), some will arouse the mind of Anuttara-samyak-sambodhi, and some will seek wealth and happiness in the heavens and among humans. Because of my original vow, my body does not diminish. Even after ten thousand years, the people, ghosts, birds, and beasts within Jambudvipa (the world we live in) will all be satisfied. In these ten thousand years, the eyes I have given are like the sands of one Ganges River (a river in India, used to symbolize a vast quantity), the blood I have given is like the four great oceans, the flesh I have given is like a thousand Mount Sumerus, the tongues I have given are like the great Cakravada Mountains (the mountains surrounding the world), the ears I have given are like Mount Sundara (a mountain name), the noses I have given are like Mount Vipula (a mountain name), the teeth I have given are like Mount Grdhrakuta (a mountain name), and the skin I have given is like all the land in the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology).'
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「善男子！汝今當知，我于往昔萬歲之中，所舍無量無邊阿僧祇身，一壽命中，自以血肉給施如是無量無邊阿僧祇眾生，悉令飽足，乃至一念不生悔心。我于爾時復作是言：『若我必定成阿耨多羅三藐三菩提，所愿成就得己利者，我今於此一閻浮提萬歲之中，自以血肉給施一切無量眾生，如是一恒河沙等萬歲，遍滿於此無垢須彌三千大千世界，作血肉山，一一天下於萬歲中，自以血肉頭目耳等，給施眾生，所謂天龍、鬼神、人及非人、一切畜生，若在虛空及因地者，乃至餓鬼悉令滿足，然後勸化安置住於三乘法中。若遍於此一佛世界，滿足眾生已，復至十方如一恒河沙等五濁惡世，復給血肉頭目耳等，給施眾生悉令充足。如是如一恒河沙等大劫之中為眾生故，自捨身命以施眾生。若我所愿不成，不得己利者，即便欺誑十方世界無量無邊諸佛世尊，為諸眾生轉法輪者，必定不成阿耨多羅三藐三菩提，住于生死，畢竟不聞佛聲、法聲、比丘僧聲、波羅蜜聲、力無畏聲、乃至一切諸善根聲。若我不能成就捨身佈施，充足諸眾生者，常墮阿鼻地獄。』
「善男子！我于往昔，如是所愿皆悉成就，於一一天下捨身血肉，給施眾生悉令飽滿。如是次第遍滿十方如恒河沙等諸佛世界，捨身血肉給施眾生悉令滿足。
「善男
【現代漢語翻譯】 現代漢語譯本： 『善男子！你現在應當知道，我在過去無數萬年中，捨棄了無量無邊的阿僧祇（無數）身體，在一個壽命中，用自己的血肉佈施給如此無量無邊的阿僧祇眾生，全部讓他們飽足，甚至連一念後悔的心都沒有產生。我那時又這樣說：『如果我必定成就阿耨多羅三藐三菩提（無上正等正覺），所發的願望成就並獲得自身利益，我現在就在這一個閻浮提（我們所居住的這個世界）的萬年中，用自己的血肉佈施給一切無量的眾生，像這樣一恒河沙數般的萬年，遍滿這個無垢的須彌山（宇宙中心）三千大千世界，形成血肉山，每一個天下都在萬年中，用自己的血肉頭目耳朵等，佈施給眾生，所謂天龍、鬼神、人以及非人、一切畜生，若在虛空以及因地者，乃至餓鬼都讓他們滿足，然後勸化他們安置在三乘佛法中。如果遍滿這一個佛世界，滿足眾生后，又到十方如一恒河沙數般的五濁惡世，再次佈施血肉頭目耳朵等，佈施給眾生讓他們全部充足。像這樣如一恒河沙數般的大劫中，爲了眾生的緣故，自己捨棄身命來佈施給眾生。如果我所發的願望不能成就，不能獲得自身利益，那就等於是欺騙十方世界無量無邊的諸佛世尊，為眾生轉法輪的人，必定不能成就阿耨多羅三藐三菩提，停留在生死輪迴中，最終聽不到佛的聲音、法的聲音、比丘僧的聲音、波羅蜜（到達彼岸）的聲音、力無畏的聲音，乃至一切諸善根的聲音。如果我不能成就捨身佈施，充足諸眾生，就常墮阿鼻地獄。』 『善男子！我在過去，像這樣所發的願望全部成就，在一個個天下捨棄身體血肉，佈施給眾生讓他們全部飽滿。像這樣依次遍滿十方如恒河沙數般的諸佛世界，捨棄身體血肉佈施給眾生讓他們全部滿足。 『善男子！』
【English Translation】 English version: 'Good man! You should know now that in the past countless eons, I have given up immeasurable, countless asamkhya (innumerable) bodies. In one lifetime, I used my own flesh and blood to give to such immeasurable, countless asamkhya beings, making them all full, without even a single thought of regret arising. At that time, I also said: 『If I am certain to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and my vows are fulfilled and I obtain my own benefit, then now, in this Jambudvipa (the world we inhabit) for ten thousand years, I will use my own flesh and blood to give to all immeasurable beings. Like this, for ten thousand years as numerous as the sands of the Ganges, filling this immaculate Mount Sumeru (center of the universe) three thousand great thousand worlds, forming mountains of flesh and blood. In each world, for ten thousand years, I will use my own flesh and blood, head, eyes, ears, etc., to give to beings, including devas, dragons, ghosts, spirits, humans, non-humans, all animals, those in the sky and on the earth, and even hungry ghosts, making them all satisfied. Then, I will persuade and settle them in the three vehicles of Dharma. If, after filling this one Buddha world and satisfying all beings, I go to the ten directions, to the evil worlds of the five turbidities as numerous as the sands of the Ganges, I will again give my flesh, blood, head, eyes, ears, etc., to give to beings, making them all full. In this way, for great kalpas as numerous as the sands of the Ganges, for the sake of beings, I will give up my own life to give to beings. If my vows are not fulfilled, and I do not obtain my own benefit, then it is as if I am deceiving the immeasurable Buddhas, World Honored Ones, in the ten directions, those who turn the Dharma wheel for beings. I will certainly not achieve Anuttara-samyak-sambodhi, remaining in the cycle of birth and death, and ultimately not hear the sound of the Buddha, the sound of the Dharma, the sound of the Bhikshu Sangha, the sound of Paramita (perfection), the sound of power and fearlessness, and even the sound of all good roots. If I cannot achieve giving up my body in charity, and satisfying all beings, I will always fall into Avici hell.』 'Good man! In the past, all my vows like this were fulfilled. In each world, I gave up my body, flesh, and blood, giving to beings and making them all full. In this way, I successively filled the Buddha worlds in the ten directions, as numerous as the sands of the Ganges, giving up my body, flesh, and blood to give to beings and making them all satisfied. 'Good man!'
子！汝今當知，我于爾時為檀波羅蜜捨身佈施，如是次第施於眼目，其聚滿此閻浮提內，高至忉利天。善男子！是名如來略說捨身檀波羅蜜。
「複次，善男子！如是復過無量無邊阿僧祇劫，爾時此界轉名月電，亦五濁世。我于爾時作轉輪聖王，王閻浮提，號燈光明，亦教無量無邊阿僧祇人，安止住于諸善法中，亦如上說。作是事已，游在園林，觀看土地，見有一人身被束縛，我即問言：『此何所犯？』大臣白言：『諸有田作所得穀麥，應為六分，一分入官。是人不順王法，不肯輸送，是故被縛。』我于爾時即敕令放，從今已后，不須強取。大臣答言：『是人民中，乃至無有一人生歡喜心，以義送之。今諸王子、後宮眷屬、貴人婇女，諸所資用飲食之具，一切皆從他邊強取，無有一人清凈心與。』
「我聞是已，心大憂愁，即自思惟：『此閻浮提當持與誰？』爾時，我有五百諸子，先已令發無上道心。『當分此地為五百分等與諸子，我當出家至阿蘭若處，修諸仙法，學梵凈行。』思惟是已，尋分此地為五百分，等與諸子，即便出家，至南海邊郁頭摩樹大林之中，食諸果子漸漸修學，得五神通。
「善男子！時閻浮提有五百商人，入于大海欲采珍寶。有一商主名曰滿月，此人先世福德緣故，得如所愿至於寶渚，多
【現代漢語翻譯】 現代漢語譯本：『子！你現在應當知道，我那時爲了檀波羅蜜（佈施的完美）捨身佈施，像這樣次第佈施我的眼目，其堆積起來可以充滿整個閻浮提（我們所居住的世界），高至忉利天（欲界第二天）。善男子！這叫做如來略說的捨身檀波羅蜜。』 『再者，善男子！像這樣又過了無量無邊阿僧祇劫（極長的時間單位），那時這個世界轉名為月電，也是五濁世（充滿各種污濁的時代）。我那時作為轉輪聖王（統治世界的理想君主），統治閻浮提，號為燈光明，也教導無量無邊阿僧祇人，安住于各種善法之中，也像上面所說的那樣。做完這些事後，我在園林中游玩，觀看土地，見到有一個人被捆綁著，我便問：『這個人犯了什麼罪？』大臣回答說：『凡是耕田所得的穀物，應該分為六份，一份上交官府。這個人不遵守王法，不肯輸送，所以被捆綁。』我那時就命令放了他，從今以後，不必強行索取。大臣回答說：『這些人民中，甚至沒有一個人是心甘情願地送來的。現在各位王子、後宮眷屬、貴人婇女，他們所用的飲食等一切物資，都是從別人那裡強行索取，沒有一個人是清凈心給予的。』 『我聽到這些后，心中非常憂愁，就自己思量：『這閻浮提應當交給誰呢？』那時，我有五百個兒子，先前已經讓他們發了無上道心（追求最高智慧的心）。『應當把這土地分為五百份，平等地分給各位兒子，我應當出家到阿蘭若（寂靜處），修習各種仙法，學習梵凈行（清凈的修行）。』思量完畢后，就將這土地分為五百份，平等地分給各位兒子，隨即出家，到南海邊的郁頭摩樹（一種樹）大林之中，吃各種果子，漸漸修學，得到了五神通（五種超自然能力）。』 『善男子！當時閻浮提有五百個商人，進入大海想要採集珍寶。有一位商主名叫滿月，這個人因為前世的福德因緣，如願以償地到達了寶渚（充滿珍寶的島嶼），得到了許多珍寶。』
【English Translation】 English version: 'Son! You should know now that at that time, for the sake of Dānapāramitā (the perfection of giving), I gave away my body, and in this way, I successively gave away my eyes, which, if piled up, would fill the entire Jambudvīpa (the world we inhabit), reaching as high as the Trāyastriṃśa Heaven (the second heaven of the desire realm). Good man! This is called the Tathāgata's brief explanation of the Dānapāramitā of giving away the body.' 'Furthermore, good man! After passing through countless asamkhyeya kalpas (extremely long units of time), this world was then renamed Moon-Electricity, and it was also a world of the five turbidities (an era filled with various impurities). At that time, I was a Cakravartin king (an ideal monarch who rules the world), ruling Jambudvīpa, named Light-of-the-Lamp, and I also taught countless asamkhyeya people, settling them in various good dharmas, just as described above. After doing these things, I was strolling in the garden, observing the land, and I saw a person who was bound. I asked, 'What crime has this person committed?' The minister replied, 'All the grains obtained from cultivating the fields should be divided into six parts, with one part going to the government. This person did not obey the king's law and refused to deliver it, so he was bound.' At that time, I ordered him to be released, and from now on, there was no need to forcibly take it. The minister replied, 'Among these people, there is not even one person who willingly gives it. Now, the princes, the harem, the nobles, and the concubines, all the food and other supplies they use are forcibly taken from others, and no one gives with a pure heart.' 'Upon hearing this, I was greatly saddened and thought to myself, 'To whom should I entrust this Jambudvīpa?' At that time, I had five hundred sons, whom I had previously inspired to develop the mind of Anuttarā-samyak-saṃbodhi (the mind seeking supreme wisdom). 'I should divide this land into five hundred equal parts and give them to my sons. I should leave home and go to the araṇya (a quiet place), practice various ascetic dharmas, and learn the Brahmacarya (pure conduct).' After thinking this, I divided the land into five hundred parts, equally distributing them to my sons. Then, I left home and went to the great forest of the Udumbara tree (a type of tree) by the South Sea, eating various fruits, gradually practicing, and attaining the five supernormal powers (five supernatural abilities).' 'Good man! At that time, there were five hundred merchants in Jambudvīpa who entered the great sea to collect treasures. There was a merchant leader named Full Moon. Because of his past merits, this person reached the treasure island (an island full of treasures) as he wished and obtained many treasures.'
取種種諸珍寶已，即欲發引還閻浮提。爾時海神高聲涕哭，多有諸龍心懷瞋恚欲害商人。有一龍王名曰馬堅，是大菩薩，以本願故生於龍中，起發悲心，救護諸商，令得安隱過於大海至彼岸邊，龍王然後還本住處。爾時復有大惡羅剎，隨逐商人，如影隨形，欲為虐害，是惡羅剎即于其日放大惡風。時諸商人迷悶失道，生大怖畏，失聲號哭，稱喚諸天摩醯首羅、水神、地神、火神、風神，複稱父母、妻子、眷屬，愿救濟我。善男子！我于爾時以凈天耳聞其音聲，尋往其所，以柔軟音而慰撫之：『莫生怖畏，當示汝道，令汝安隱還閻浮提。』善男子！我于爾時白疊縛臂，以油灌之，然以為炬，發真實言：『我先以于郁頭摩林三十年中，專精修行四無量心，為諸眾生食啖果子，勸化八萬四千諸龍、夜叉、神等，不退轉于阿耨多羅三藐三菩提。以是善根因緣，今然此臂為示道故，令是諸商安隱得還閻浮提中。』然臂乃至七日七夜，此諸商人尋便安隱還閻浮提。
「善男子！我于爾時復作善愿：『若閻浮提無諸珍寶，若我必成阿耨多羅三藐三菩提，得己利者，當作商主，於一一天下，七返雨寶。復入大海取如意珠，於一一天下，復雨種種雜廁寶物。如是次第遍此世界，乃至十方無量無邊阿僧祇諸世界中，亦復如是。』
「善
【現代漢語翻譯】 現代漢語譯本 取了各種各樣的珍寶后，他們就準備啟程返回閻浮提（Jambudvipa，人世間）。這時，海神高聲哭泣，許多龍心懷嗔恨，想要加害商人。有一位龍王名叫馬堅（Majian），是一位大菩薩，因為本願而生於龍中，他生起悲憫之心，救護這些商人，使他們能夠平安地渡過大海到達彼岸，龍王然後回到他原來的住處。當時，又有一個大惡羅剎（Rakshasa，惡鬼）跟隨這些商人，如影隨形，想要進行虐害，這個惡羅剎就在當天放出大惡風。當時，這些商人迷失方向，感到非常恐懼，失聲痛哭，呼喚諸天摩醯首羅（Maheshvara，大自在天）、水神、地神、火神、風神，又呼喚父母、妻子、眷屬，希望他們能夠救濟自己。善男子！我當時用清凈的天耳聽到了他們的聲音，立刻前往他們所在的地方，用柔和的聲音安慰他們：『不要害怕，我將為你們指路，讓你們平安地返回閻浮提。』善男子！我當時用白布纏住手臂，用油澆灌，點燃作為火炬，發真實誓言：『我先前在郁頭摩林（Uttaramara Forest）中三十年，專心修行四無量心（Four Immeasurables），為眾生食用果子，勸化八萬四千諸龍、夜叉（Yakshas，一種鬼神）、神等，不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。憑藉這個善根因緣，現在點燃這手臂是爲了給你們指路，讓這些商人能夠平安地返回閻浮提。』手臂燃燒了七天七夜，這些商人隨即平安地返回了閻浮提。 「善男子！我當時又發下善愿：『如果閻浮提沒有各種珍寶，如果我必定成就阿耨多羅三藐三菩提，得到自身利益，我將成為商主，在每一個天下，七次降下寶物。再進入大海取得如意珠（Cintamani，能實現願望的寶珠），在每一個天下，再次降下各種各樣的混合寶物。這樣依次遍佈這個世界，乃至十方無量無邊的阿僧祇（Asankhya，無數）世界中，也都是如此。』 「善
【English Translation】 English version Having taken various kinds of precious treasures, they were about to set off to return to Jambudvipa (the human world). At that time, the sea god cried out loudly, and many dragons, harboring anger, wanted to harm the merchants. There was a dragon king named Majian, who was a great Bodhisattva. Due to his original vow, he was born among the dragons. He arose with a compassionate heart and protected the merchants, enabling them to safely cross the great ocean to the other shore. The dragon king then returned to his original abode. At that time, there was also a great evil Rakshasa (demon) who followed the merchants like a shadow, intending to inflict harm. This evil Rakshasa unleashed a great evil wind on that very day. The merchants then lost their way, felt great fear, cried out in distress, and called upon the gods Maheshvara (Great Lord), the water god, the earth god, the fire god, and the wind god. They also called upon their parents, wives, and relatives, hoping they would save them. Good man! At that time, I heard their voices with my pure heavenly ear, and I immediately went to where they were. I comforted them with a gentle voice, saying, 『Do not be afraid, I will show you the way, so that you may safely return to Jambudvipa.』 Good man! At that time, I wrapped my arm with white cloth, poured oil on it, and lit it as a torch. I made a true vow: 『I previously spent thirty years in the Uttaramara Forest, diligently practicing the Four Immeasurables, providing fruits for beings to eat, and converting eighty-four thousand dragons, Yakshas (a type of spirit), and gods, without regressing from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Because of this good root cause, I now light this arm to show you the way, so that these merchants may safely return to Jambudvipa.』 The arm burned for seven days and seven nights, and these merchants then safely returned to Jambudvipa. 「Good man! At that time, I also made a good vow: 『If Jambudvipa lacks various treasures, and if I am certain to achieve Anuttara-samyak-sambodhi and attain self-benefit, I will become a merchant leader and rain down treasures seven times in each world. Then, I will enter the great ocean to obtain the Cintamani (wish-fulfilling jewel), and in each world, I will again rain down various mixed treasures. In this way, I will spread throughout this world, and even in the immeasurable and boundless Asankhya (countless) worlds of the ten directions, it will be the same.』 「Good
男子！我于往昔諸所發願皆悉成就，如恒河沙等大劫中，常作無上薩薄之主，于恒河沙等五濁惡世，雨種種珍寶，一日之中，七返雨之，如是利益無量眾生，悉令珍寶得滿足已，然後勸化安止，令住於三乘中。善男子！汝今當知。即是如來舍諸珍寶，為得諸相善根因緣。
「複次，善男子！如是復過無量無邊阿僧祇劫，此佛世界轉名為網，劫名知具足，其世五濁，人民壽命滿五萬歲。以本願故，生閻浮提婆羅門家，字曰須香，讀誦外典闡陀章句。爾時，眾生多著常見，互共鬥諍，起怨賊想。我于爾時以強力勢，為諸眾生說五受陰猶如怨家，說十二入如空聚落，說十二緣其性生滅，開示分別阿那婆那，令其修學，復作是言：『仁等！今者可發無上菩提之心，所作善根應生迴向。』我於是時自然而得五通神仙。爾時，復有無量無邊阿僧祇人，受我教故，悉得五通。復有無量無邊眾生，遠離斗諍，滅除怨憎，出家入山，食果蓏子，晝夜修集四無量心。是劫欲盡，是諸人等各各分散，游閻浮提教化眾生，令離斗諍，除滅怨憎，悉使寂靜，或有水旱、暴風、惡雨，皆令除滅，其地柔軟，五穀成熟，食啖滋味。以劫欲盡，眾生復為種種病苦之所纏惱。
「善男子！我于爾時尋復思惟：『若我不能除眾生病，我則不成阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：善男子！我過去所發的所有願望都已實現，在如恒河沙數般的大劫中，我常作為無上的薩薄（菩薩）之主，在如恒河沙數般的五濁惡世中，降下種種珍寶，一天之中，七次降下，這樣利益了無量眾生，使他們都得到珍寶的滿足，然後勸導他們安住，讓他們住在三乘（聲聞乘、緣覺乘、菩薩乘）之中。善男子！你現在應當知道，這正是如來捨棄各種珍寶，爲了獲得諸相（佛的三十二相）善根的因緣。 其次，善男子！像這樣又過了無量無邊阿僧祇劫，這個佛世界轉名為網，劫名為知具足，那個世界是五濁惡世，人民壽命滿五萬歲。因為本願的緣故，我出生在閻浮提（我們所居住的這個世界）的婆羅門家中，名字叫須香，讀誦外道典籍闡陀章句。當時，眾生大多執著于常見（認為事物是永恒不變的），互相爭鬥，產生怨恨賊害的想法。我那時以強大的力量，為眾生宣說五受陰（色、受、想、行、識）就像怨家一樣，宣說十二入（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）如同空曠的村落，宣說十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的生滅之性，開示分別阿那婆那（入息和出息），讓他們修學，又這樣說：『各位！現在應當發起無上菩提之心，所作的善根應當迴向。』我那時自然而然地獲得了五通（天眼通、天耳通、他心通、宿命通、神足通）的神仙。當時，又有無量無邊阿僧祇人，接受我的教導，都獲得了五通。又有無量無邊眾生，遠離爭鬥，消滅怨恨，出家進入山林，吃果實野菜，日夜修習四無量心（慈、悲、喜、舍）。這個劫快要結束時，這些人各自散開，遊歷閻浮提教化眾生，使他們遠離爭鬥，消除怨恨，都使他們寂靜下來，有的地方有水災旱災、暴風惡雨，都使它們消除，土地變得柔軟，五穀成熟，食物美味。因為劫快要結束，眾生又被各種疾病痛苦所纏繞。 善男子！我那時又思考：『如果我不能消除眾生的疾病，我就不能成就阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: Good man! All the vows I made in the past have been fulfilled. In great kalpas as numerous as the sands of the Ganges, I have always been the supreme master of the Satva (Bodhisattva), and in the evil worlds of the five turbidities, as numerous as the sands of the Ganges, I rained down various treasures, seven times in one day. In this way, I benefited immeasurable sentient beings, satisfying them with treasures, and then I persuaded them to settle down, causing them to abide in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Good man! You should know now that this is the cause and condition for the Tathagata to give up all kinds of treasures in order to obtain the roots of goodness of the various marks (the thirty-two marks of a Buddha). Furthermore, good man! After passing through immeasurable, boundless asamkhya kalpas, this Buddha world was renamed Net, and the kalpa was named Knowing Completion. The world was one of the five turbidities, and the people's lifespan was 50,000 years. Because of my original vow, I was born into a Brahmin family in Jambudvipa (the world we live in), and my name was Sughanda. I recited the verses of the Chandas from the external scriptures. At that time, most sentient beings were attached to the view of permanence (believing that things are eternal and unchanging), and they fought with each other, giving rise to thoughts of resentment and robbery. At that time, with great power, I explained to sentient beings that the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness) are like enemies, that the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and dharma) are like empty villages, and that the twelve links of dependent origination (ignorance, volitional actions, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death) are of the nature of arising and ceasing. I explained and distinguished Anapana (inhalation and exhalation), causing them to practice it, and I also said: 'Gentlemen! Now you should arouse the mind of unsurpassed Bodhi, and the roots of goodness you have created should be dedicated.' At that time, I naturally obtained the five supernatural powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet) of a celestial being. At that time, there were also immeasurable, boundless asamkhya people who received my teachings and all obtained the five supernatural powers. There were also immeasurable, boundless sentient beings who abandoned fighting, eliminated resentment, left home to enter the mountains, ate fruits and vegetables, and cultivated the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) day and night. As this kalpa was about to end, these people dispersed, traveling through Jambudvipa to teach sentient beings, causing them to abandon fighting, eliminate resentment, and all become peaceful. In places where there were floods, droughts, storms, and heavy rains, they caused them to cease, and the land became soft, the five grains ripened, and the food was delicious. As the kalpa was about to end, sentient beings were again afflicted by various diseases and sufferings. Good man! At that time, I again thought: 'If I cannot eliminate the diseases of sentient beings, I will not attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment).'
藐三菩提，為諸眾生斷除煩惱。我今當以何等方便除眾生病？唯有聚集一切大眾、釋天、梵天、四天王等，及諸天仙、龍仙、人仙，問諸醫方，合集諸草，種種咒術，以療眾病。』思惟是已，即以神力至釋天、梵天、四天大王，及諸天、神龍、人仙所，作如是言：『有毗陀山，愿諸仁等皆共來集。』爾時，大眾聞是言已，皆悉集聚。既集聚已，皆共誦持毗陀咒術，以是力故，能卻一切諸惡鬼神，擁護眾生，復修醫方，能治痰癊風寒冷熱。以是因緣，令無量無邊阿僧祇人離諸苦惱。
「善男子！我于爾時復更作愿：『若我已為此一天下無量眾生，作智慧光，安止住於三乘法中，閉三惡門，通天人路，除諸病苦，令得歡喜；複次第為無量無邊阿僧祇人，作智慧光乃至歡樂。以是善根因緣果報故，令我所愿皆得成就，逮得己利。如我已為此一天下無量無邊阿僧祇人，閉三惡道，通天人路，為諸病者請諸天龍、神仙之人，集毗羅山修毗陀咒，令無量無邊阿僧祇人，悉得離病受于快樂，如是遍滿此網世界，利益一切在在處處無量眾生，安住三乘，閉三惡道，通天人路。復為如是世界病者，請諸天龍、神仙之人，集毗羅山修毗陀咒，令此世界無量無邊阿僧祇人，悉得離病，受于快樂。如此世界，乃至十方如恒河沙，五濁惡世亦復
【現代漢語翻譯】 現代漢語譯本 『爲了證得無上正等正覺（anuttara-samyak-sambodhi），為一切眾生斷除煩惱。我現在應當用什麼方法去除眾生的疾病呢？只有聚集一切大眾、釋天（Śakra，帝釋天）、梵天（Brahmā，大梵天）、四大天王（Caturmahārājakāyikas）等，以及諸天仙、龍仙、人仙，詢問各種醫方，收集各種草藥，使用各種咒術，來治療各種疾病。』思考完畢后，就用神力到達釋天、梵天、四大天王，以及諸天、神龍、人仙所在之處，說道：『有毗陀山（Vaidya Mountain），希望各位都一起來聚集。』當時，大眾聽到這話后，都聚集起來。聚集完畢后，大家一起誦持毗陀咒術，憑藉這種力量，能夠驅除一切惡鬼神，保護眾生，又修習醫方，能夠治療痰、癊、風寒、冷熱等疾病。因為這個因緣，使無量無邊的阿僧祇（asaṃkhya，無數）人脫離各種痛苦煩惱。 『善男子！我當時又發願：『如果我已經為這一個天下無量眾生，做了智慧之光，安住於三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）佛法之中，關閉三惡道（durgati，地獄、餓鬼、畜生），開通天人之路，去除各種病苦，使他們得到歡喜；又依次為無量無邊的阿僧祇人，做智慧之光乃至歡樂。因為這種善根因緣果報，使我所發的愿都能夠成就，獲得自己的利益。就像我已經為這一個天下無量無邊的阿僧祇人，關閉三惡道，開通天人之路，為各種病人請來諸天龍、神仙之人，聚集在毗羅山（Vipula Mountain）修習毗陀咒，使無量無邊的阿僧祇人，都能夠脫離疾病，享受快樂，這樣遍滿這個網世界（jāla-loka-dhātu），利益一切在在處處無量眾生，安住三乘，關閉三惡道，開通天人之路。又為這樣的世界病人，請來諸天龍、神仙之人，聚集在毗羅山修習毗陀咒，使這個世界無量無邊的阿僧祇人，都能夠脫離疾病，享受快樂。像這樣的世界，乃至十方如恒河沙數，五濁惡世（pañca kaṣāya，劫濁、見濁、煩惱濁、眾生濁、命濁）也是這樣。』
【English Translation】 English version 'To attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), to cut off the afflictions of all sentient beings. What means should I now use to remove the diseases of sentient beings? Only by gathering all the great assemblies, Śakra (the lord of gods), Brahmā (the creator god), the Caturmahārājakāyikas (Four Heavenly Kings), and all the celestial immortals, dragon immortals, and human immortals, asking about various medical prescriptions, collecting various herbs, and using various mantras to cure all kinds of diseases.' Having thought this, he then used his divine power to go to where Śakra, Brahmā, the Four Heavenly Kings, and all the gods, dragons, and human immortals were, and said: 'There is Vaidya Mountain, I wish that all of you would come and gather together.' At that time, the great assembly, having heard these words, all gathered together. Having gathered, they all together recited the Vaidya mantras, and by this power, they were able to drive away all evil ghosts and spirits, protect sentient beings, and also practice medicine, able to cure phlegm, swellings, wind-cold, cold and heat. Because of this cause, countless asaṃkhya (innumerable) beings were freed from all suffering and afflictions. 'Good man! At that time, I made another vow: 'If I have already become the light of wisdom for the countless sentient beings of this one world, settled them in the Dharma of the triyāna (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), closed the three evil paths (durgati: hell, hungry ghosts, and animals), opened the path to gods and humans, removed all suffering from illness, and caused them to obtain joy; and then successively for countless asaṃkhya beings, become the light of wisdom and bring joy. Because of this root of good, cause, condition, and result, may all my vows be fulfilled, and may I attain my own benefit. Just as I have already closed the three evil paths for the countless asaṃkhya beings of this one world, opened the path to gods and humans, invited the gods, dragons, and immortals for all the sick, gathered at Vipula Mountain to practice the Vaidya mantras, so that countless asaṃkhya beings could all be freed from illness and enjoy happiness, may this spread throughout this jala-loka-dhātu (net-world system), benefiting all countless beings everywhere, settling them in the three vehicles, closing the three evil paths, and opening the path to gods and humans. And again, for the sick of such worlds, inviting the gods, dragons, and immortals, gathering at Vipula Mountain to practice the Vaidya mantras, so that the countless asaṃkhya beings of this world could all be freed from illness and enjoy happiness. Like this world, and even in the ten directions like the sands of the Ganges, the pañca kaṣāya (five turbidities: kalpa-kaṣāya, dṛṣṭi-kaṣāya, kleśa-kaṣāya, sattva-kaṣāya, and āyuḥ-kaṣāya) evil worlds are also like this.'
如是。』
「善男子！我于爾時在網世界，乃至十方如恒河沙五濁惡世，諸所作愿皆得成就。善男子！汝今當知，即是如來為菩薩時，增益智慧，修菩薩道，是名如來愛護三業善根種子。」
悲華經卷第十
北涼天竺三藏曇無讖譯檀波羅蜜品第五之三
佛告寂意菩薩：「善男子！其後復過無量無邊阿僧祇劫，此界轉名選擇諸惡。爾時大劫名善等蓋，世亦五濁。東方去此五十四天下，彼閻浮提名盧婆羅。以願力故，生於彼中作轉輪聖王，主四天下，號虛空凈，教諸眾生安住十善及三乘中。我于爾時佈施一切無所分別，是時多有無量乞兒來，從我乞種種珍寶、金銀、琉璃、頗梨、錢貨、青琉璃珠、大青琉璃、火珠摩尼，所有珍寶少不足言，乞者無量，我於是時即問大臣：『如是珍寶從何處生？』大臣答言：『是諸龍王之所示現，雖有此寶惟供聖王，不能廣及如是乞者。』
「我于爾時作大誓願：『若我未來於五濁中，厚重煩惱，人壽百歲，必定成阿耨多羅三藐三菩提，所愿成就得己利者，作大龍王，示現種種珍寶之藏，於此選擇諸惡世界，在在處處四天下中，於一一天下七返受身，一一身中，示現無量百千萬億那由他等珍寶之藏，一一寶藏縱廣正等一千由旬，各各充滿種種珍寶，如上所說給施眾生。如我在
【現代漢語翻譯】 現代漢語譯本：『如是。』 『善男子！我那時在網世界，乃至十方如恒河沙數般多的五濁惡世中，所發下的願望都得以實現。善男子！你現在應當知道，這正是如來作為菩薩時，增長智慧，修菩薩道，這被稱為如來愛護身口意三業善根的種子。』
《悲華經》卷第十 北涼天竺三藏曇無讖譯《檀波羅蜜品》第五之三 佛告訴寂意菩薩：『善男子！此後又經過無量無邊的阿僧祇劫，這個世界轉名為選擇諸惡。那時的大劫名為善等蓋，世間也是五濁。東方距離此地五十四個天下，那裡的閻浮提名為盧婆羅。因為願力的緣故，我出生在那裡做轉輪聖王，統治四天下，號為虛空凈，教導眾生安住於十善和三乘之中。我那時佈施一切，沒有分別。當時有很多無量的乞丐來，向我乞求各種珍寶、金銀、琉璃、頗梨（水晶）、錢貨、青琉璃珠、大青琉璃、火珠摩尼（一種寶珠），所有的珍寶少得不足以說，乞求的人無量無邊。我那時就問大臣：『這些珍寶是從哪裡來的？』大臣回答說：『是諸龍王所顯現的，雖然有這些寶物，但只供聖王使用，不能廣泛地給予這些乞丐。』
『我那時發下大誓願：『如果我未來在五濁惡世中，煩惱深重，人壽百歲時，必定成就阿耨多羅三藐三菩提（無上正等正覺），所發的願望成就，得到自己的利益，就做大龍王，顯現各種珍寶的寶藏，在這個選擇諸惡的世界，在各個地方的四天下中，在一個天下中七次受生，每一次受生，都顯現無量百千萬億那由他（極大的數量單位）等珍寶的寶藏，每一個寶藏縱橫正等一千由旬（古印度長度單位），各自充滿各種珍寶，就像上面所說的那樣佈施給眾生。就像我在
【English Translation】 English version: 'So it is.' 'Good man! At that time, in the Net World, and even in the ten directions, in the evil worlds of the five turbidities as numerous as the sands of the Ganges River, all the vows I made were fulfilled. Good man! You should know now that this is when the Tathagata, as a Bodhisattva, increased wisdom and practiced the Bodhisattva path. This is called the Tathagata cherishing the seeds of good roots of the three karmas of body, speech, and mind.'
The Karunapundarika Sutra, Volume 10 Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 5, Section 3 on the Paramita of Giving The Buddha said to Bodhisattva Silent Intention: 'Good man! After another immeasurable, boundless asamkhya kalpas (incalculable eons), this world will be renamed 'Selection of All Evils.' At that time, the great kalpa will be named 'Good Covering,' and the world will also be of the five turbidities. Fifty-four worlds to the east of here, the Jambudvipa (continent) there is named Rūpabala. Due to the power of my vows, I will be born there as a Chakravartin (universal monarch), ruling the four continents, named Void Purity, teaching all beings to abide in the ten virtues and the three vehicles. At that time, I will give everything without discrimination. At that time, many countless beggars will come, asking me for various treasures, gold, silver, lapis lazuli, crystal, money, blue lapis lazuli beads, large blue lapis lazuli, fire pearl mani (a kind of gem), all the treasures being too few to mention, and the beggars being countless. At that time, I will ask my ministers: 'Where do these treasures come from?' The ministers will answer: 'These are manifested by the Dragon Kings. Although there are these treasures, they are only for the use of the holy king and cannot be widely given to these beggars.'
'At that time, I will make a great vow: 'If in the future, in the five turbidities, with heavy afflictions, when people's lifespan is a hundred years, I will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and if my vows are fulfilled and I gain my own benefit, I will become a great Dragon King, manifesting various treasures, in this world of 'Selection of All Evils,' in all places of the four continents, and in one continent, I will take birth seven times. In each birth, I will manifest countless hundreds of thousands of millions of nayutas (extremely large units) of treasure troves. Each treasure trove will be one thousand yojanas (ancient Indian unit of distance) in length, width, and height, each filled with various treasures, as mentioned above, to give to all beings. Just as I am in
此一世界中精勤用意，如是次第遍十方如恒河沙等五濁惡世無佛國土，於一一佛土一一天下七返受身，乃至如上所說。』
「善男子！我作如是善愿。爾時天人有百千億，在虛空中，雨種種華而讚我言：『善哉！善哉！一切佈施，汝今已得，如心所愿。』善男子！爾時，大眾聞虛空凈王，諸天作字，號一切施，聞是事已，各各相謂：『我等今者應往乞求難捨之物，若能捨者，可得名為一切佈施。如其不能，何得稱為一切施也？』是時諸人各各從王，乞索後宮夫人、婇女及兒息等。時轉輪王聞是事已，心大歡喜，隨其所索，悉皆與之。是時諸人復更相謂：『如是妻子皆是易舍，非難事也。今當從王乞身支節，若能捨者，真可得名能捨一切。』
「爾時，諸人往大王所，於是眾中，有乞兒，字青光明，受持狗戒，向轉輪王作如是言：『大王若是一切施者，唯愿施我此閻浮提。』我時聞已，心大歡喜，尋以香水洗浴其人，令著柔軟上妙衣服，以水灌頂，紹聖王位，持閻浮提即以施之。復作是愿：『如我以此閻浮提施，是因緣故，成阿耨多羅三藐三菩提。所愿成就得己利者，是閻浮提所有人民，皆當承順奉敬此人以為王者。復令此人壽命無量，作轉輪王。我成阿耨多羅三藐三菩提已，當與授記一生當得補佛之處。』
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【現代漢語翻譯】 現代漢語譯本 『在這個世界中精勤努力，像這樣依次遍及十方如恒河沙數般多的五濁惡世（指充滿痛苦和煩惱的污濁世界），在每一個沒有佛陀的國土中，在每一個天下七次受生，乃至如上面所說的那樣。』 『善男子！我發了這樣的善愿。那時，有成百上千億的天人在虛空中，散落各種鮮花讚美我說：『太好了！太好了！一切佈施，你現在已經得到了，如你心中所愿。』善男子！那時，大眾聽到虛空凈王（指轉輪王）和諸天宣佈我的稱號為『一切施』，聽到這件事後，各自互相說道：『我們現在應該去乞求難以捨棄的東西，如果能夠捨棄，就可以被稱為一切佈施。如果不能捨棄，怎麼能稱為一切施呢？』這時，人們各自向國王乞求後宮的夫人、宮女和兒女等。當時的轉輪王聽到這件事後，心中非常歡喜，隨著他們的要求，全部都給了他們。這時，人們又互相說道：『像妻子兒女這些都是容易捨棄的，不是難事。現在應當向國王乞求身體的肢體，如果能夠捨棄，才真正可以被稱為能捨棄一切。』 『那時，人們前往大王那裡，在這些人中，有一個乞丐，名叫青光明，受持狗戒（一種苦行戒律），向轉輪王這樣說道：『大王如果是一切施者，只希望您把這閻浮提（指我們所居住的這個世界）施捨給我。』我當時聽到后，心中非常歡喜，立即用香水洗浴那個人，讓他穿上柔軟上好的衣服，用水灌頂，繼承聖王的王位，把閻浮提就施捨給了他。我又發願說：『像我用這閻浮提施捨，因為這個因緣，成就阿耨多羅三藐三菩提（指無上正等正覺，即佛的智慧）。所愿成就得到利益的人，這閻浮提所有的人民，都應當順從尊敬這個人作為國王。又讓這個人壽命無量，成為轉輪王。我成就阿耨多羅三藐三菩提后，應當給他授記，一生之後當可補佛位。』
【English Translation】 English version 'In this world, diligently applying effort, in this manner, traversing the ten directions, like the sands of the Ganges, through countless impure worlds of the five turbidities (referring to worlds filled with suffering and afflictions), in each Buddha-less land, taking birth seven times in each realm, even as described above.' 'Good man! I made such a virtuous vow. At that time, hundreds of billions of gods and humans were in the sky, raining down various flowers and praising me, saying: 『Excellent! Excellent! All giving, you have now attained, as your heart desires.』 Good man! At that time, the assembly heard the Pure King of Space (referring to the Wheel-Turning King) and the gods proclaim my title as 『All Giving.』 Upon hearing this, they each said to one another: 『We should now go and beg for things that are difficult to give up. If we can give them up, we can be called all-giving. If we cannot give them up, how can we be called all-giving?』 At this time, people each begged the king for his concubines, palace women, and children. The Wheel-Turning King, upon hearing this, was greatly pleased and gave them all as they requested. At this time, the people again said to one another: 『Wives and children are easy to give up, not difficult. Now we should beg the king for his limbs. If he can give them up, then he can truly be called one who can give up everything.』 'At that time, the people went to the great king. Among them, there was a beggar named Qing Guangming, who observed the dog precepts (a form of ascetic practice), and said to the Wheel-Turning King: 『Great King, if you are all-giving, I only wish that you would give me this Jambudvipa (referring to the world we inhabit).』 When I heard this, I was greatly pleased and immediately bathed that person with fragrant water, had him put on soft and exquisite clothes, poured water on his head, and had him succeed to the throne of the holy king, giving him Jambudvipa. I further made this vow: 『Because of the cause and condition of my giving away this Jambudvipa, may I attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment, the wisdom of a Buddha). May those who benefit from the fulfillment of this vow, all the people of Jambudvipa, obey and respect this person as their king. May this person also have immeasurable life and become a Wheel-Turning King. After I attain Anuttara-samyak-sambodhi, I shall give him a prophecy that in one lifetime he will attain the position of a future Buddha.』
有婆羅門名曰盧志，復來從我乞其兩足。我聞是已，心生歡喜，即持利刀，自斷二足，持以施之，施已發願：『愿我來世具足當得無上戒足。』有婆羅門，名曰牙，復來從我乞索二目。我聞是已，心生歡喜，即挑二目持以與之，施已發願：『愿我來世當得具足無上五眼。』未久之間，有婆羅門，名凈堅牢，復來從我乞索二耳。我聞是已，心生歡喜，尋自割耳持以施之，施已發願：『愿我來世當得具足無上智耳。』未久之間，有尼乾子，名想，復來從我乞索男根。我聞是已，心生歡喜，尋即自割持以施之，施已發願：『愿我來世成阿耨多羅三藐三菩提得馬藏相。』未久之間，復有人來，從我乞索其身血肉。我聞是已，心生歡喜，即便施之，施已發願：『愿我來世具足無上金色之相。』未久之間，有婆羅門，名曰蜜味，復來從我求索二手。我聞是已，心生歡喜，右手持刀尋斷左手，作如是言：『今此右手不能自割，卿自取之。』作是施已，復發愿言：『愿我來世具足當得無上信手。』
「善男子！我截如是諸支節已，其身血流，復作愿言：『因此施故，必定成阿耨多羅三藐三菩提，所愿成就得己利者，其餘身份重得受者。』爾時非聖不知思義，諸小王等及諸大臣皆作是言：『咄哉愚人！如何自割身體支節，令諸自在一旦
【現代漢語翻譯】 現代漢語譯本 有一位婆羅門名叫盧志（Lu Zhi），又來向我乞討我的雙腳。我聽到后，心中歡喜，立即拿起利刀，自己砍斷雙腳，拿去佈施給他，佈施后發願：『愿我來世能夠具足無上的戒足。』 有一位婆羅門，名叫牙（Ya），又來向我乞討雙眼。我聽到后，心中歡喜，立即挖出雙眼拿去給他，佈施后發願：『愿我來世能夠具足無上的五眼。』 沒過多久，有一位婆羅門，名叫凈堅牢（Jing Jian Lao），又來向我乞討雙耳。我聽到后，心中歡喜，立刻割下雙耳拿去佈施給他，佈施后發願：『愿我來世能夠具足無上的智耳。』 沒過多久，有一位尼乾子（Niganzi），名叫想（Xiang），又來向我乞討男根。我聽到后，心中歡喜，立刻割下男根拿去佈施給他，佈施后發願：『愿我來世成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），得到馬陰藏相。』 沒過多久，又有人來，向我乞討身上的血肉。我聽到后，心中歡喜，就佈施給他，佈施后發願：『愿我來世具足無上的金色之相。』 沒過多久，有一位婆羅門，名叫蜜味（Mi Wei），又來向我乞討雙手。我聽到后，心中歡喜，右手拿著刀立刻砍斷左手，這樣說道：『現在這右手不能自己砍斷，你自己拿去吧。』 做完佈施后，又發願說：『愿我來世能夠具足無上的信手。』 『善男子！我砍斷這些肢體后，身上流著血，又發願說：『因為這樣的佈施，必定成就阿耨多羅三藐三菩提，所愿成就，得到自己的利益，其餘身體部分重新得到。』 當時那些沒有聖智的人，不理解其中的意義，那些小國王和大臣們都這樣說：『唉，真是愚蠢的人啊！怎麼能自己砍斷身體的肢體，讓自己的自在一下子消失呢？』
【English Translation】 English version There was a Brahmin named Lu Zhi, who came to me again to beg for my two feet. When I heard this, my heart was filled with joy, and I immediately took a sharp knife, cut off my own two feet, and gave them as alms. After giving them, I made a vow: 'May I in my next life be endowed with the unsurpassed precepts of the feet.' There was a Brahmin named Ya, who came to me again to beg for my two eyes. When I heard this, my heart was filled with joy, and I immediately gouged out my two eyes and gave them to him. After giving them, I made a vow: 'May I in my next life be endowed with the unsurpassed five eyes.' Not long after, there was a Brahmin named Jing Jian Lao, who came to me again to beg for my two ears. When I heard this, my heart was filled with joy, and I immediately cut off my ears and gave them as alms. After giving them, I made a vow: 'May I in my next life be endowed with the unsurpassed wisdom of the ears.' Not long after, there was a Niganzi named Xiang, who came to me again to beg for my male organ. When I heard this, my heart was filled with joy, and I immediately cut off my male organ and gave it as alms. After giving it, I made a vow: 'May I in my next life attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment) and obtain the mark of the horse's hidden organ.' Not long after, someone else came to me, begging for the blood and flesh of my body. When I heard this, my heart was filled with joy, and I immediately gave it as alms. After giving it, I made a vow: 'May I in my next life be endowed with the unsurpassed golden hue.' Not long after, there was a Brahmin named Mi Wei, who came to me again to beg for my two hands. When I heard this, my heart was filled with joy, and with my right hand holding a knife, I immediately cut off my left hand, saying: 'Now this right hand cannot cut itself, you take it yourself.' After making this offering, I made another vow, saying: 'May I in my next life be endowed with the unsurpassed hands of faith.' 'Good man! After I cut off these limbs, with blood flowing from my body, I made another vow, saying: 'Because of this offering, I will surely attain Anuttara-samyak-sambodhi, and my wishes will be fulfilled, obtaining my own benefit, and the rest of my body will be restored.' At that time, those who did not have the wisdom of the saints, not understanding the meaning of this, those small kings and ministers all said: 'Alas, what a foolish person! How can you cut off the limbs of your own body, causing your freedom to vanish in an instant?'
衰滅，其餘肉摶復何所直？』是時，大臣即持我身，送著城外曠野冢間，各還所止。時有無量蚊虻蠅等唼食我血，狐狼、野干、雕鷲之屬，悉來啖肉。我于爾時命未斷間，心生歡喜，復作愿言：『如我舍於一切自在及諸支節，乃至一念不生瞋恚及悔恨心，若我所愿成就得己利者，當令此身，作大肉山，有諸飲血啖肉眾生，悉來至此，隨意飲啖。』作是愿已，尋有眾生悉來食啖，本願力故，其身轉大高千由旬，縱廣正等五百由旬。滿千歲中，以此血肉給施眾生。我于爾時所舍舌根，令諸虎狼、鴟梟、雕鷲食之飽足，以願力故，復生如本，假當聚集如耆阇崛山，作是施已，復作是愿：『愿我來世具足得成廣長舌相。』
「善男子！我時命終在閻浮提，以本願故，生於龍中，作大龍王，名示現寶藏，即于生夜，示現百千億那由他種種寶藏，自宣令言：『今是分中，多有寶藏，其中具足諸珍異物，金銀乃至摩尼寶珠。』是諸眾生聞是唱已，各各自恣取諸寶物隨意所用。用已具足行十善道，發阿耨多羅三藐三菩提心，或發聲聞辟支佛心。我于爾時在龍王中，七返受身，壽命七萬七千億那由他百千歲，示現無量無邊阿僧祇寶藏，與諸眾生。爾時安住無量無邊阿僧祇人於三乘中，勸令具足行十善道，以種種無量珍寶滿眾生已，復發
【現代漢語翻譯】 現代漢語譯本：『衰敗之後，剩下的肉身又有什麼價值呢？』當時，大臣們就把我的身體抬到城外荒野的墳地間，各自回去了。當時有無數的蚊子、蒼蠅等吸食我的血，狐貍、野狼、老鷹、禿鷲等都來吃我的肉。我那時雖然還沒斷氣，心中卻很歡喜，又發願說：『如果我捨棄一切自在和肢體，甚至連一念嗔恨和後悔的心都不生，如果我的願望能夠實現，得到利益，就讓這個身體變成一座巨大的肉山，讓所有飲血吃肉的眾生都來到這裡，隨意飲用和食用。』發了這個愿之後，立刻就有眾生來吃我的肉，因為本願的力量，我的身體變得巨大，高千由旬（古印度長度單位，約合12-16公里），縱橫都是五百由旬。在一千年中，我用這些血肉佈施給眾生。我那時捨棄的舌頭，讓虎狼、貓頭鷹、老鷹、禿鷲吃得飽飽的，因為願力的緣故，又恢復如初，假設聚集起來像耆阇崛山（靈鷲山，佛陀常說法之地）那麼大。做了這樣的佈施后，我又發願說：『愿我來世能夠具足成就廣長舌相（佛的三十二相之一）。』 『善男子！我那時命終在閻浮提（我們所居住的娑婆世界），因為本願的緣故，轉生為龍，成為大龍王，名叫示現寶藏（展現寶藏）。就在出生的當晚，我示現了百千億那由他（極大的數字單位）的各種寶藏，自己宣告說：『現在是分寶的時候，這裡有很多寶藏，其中具備各種珍奇的物品，金銀乃至摩尼寶珠（如意寶珠）。』那些眾生聽到這個宣告后，各自隨意取用寶物，用完之後都具足修行十善道，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），或者發起了聲聞、辟支佛心。我那時在龍王中，七次受生，壽命七萬七千億那由他百千歲，示現了無量無邊的阿僧祇（極大的數字單位）寶藏，給予眾生。那時，我安置了無量無邊的阿僧祇人在三乘（聲聞乘、緣覺乘、菩薩乘）中，勸他們具足修行十善道，用各種無量的珍寶滿足眾生后，又發起了
【English Translation】 English version: 'After decay, what value is there in the remaining flesh?' At that time, the ministers carried my body to the wilderness outside the city, among the tombs, and each returned to their own place. Then, countless mosquitoes, flies, and other insects sucked my blood, and foxes, wolves, eagles, vultures, and other creatures came to devour my flesh. While I was still alive, my heart was filled with joy, and I made a vow: 'If I can give up all freedom and my limbs, without even a single thought of anger or regret, and if my wish can be fulfilled and I can gain benefit, then let this body become a great mountain of flesh, so that all beings who drink blood and eat flesh may come here and freely drink and eat.' After making this vow, beings immediately came to eat my flesh. Because of the power of my original vow, my body grew immensely, reaching a height of a thousand yojanas (an ancient Indian unit of distance, approximately 12-16 kilometers) and a width and length of five hundred yojanas. For a thousand years, I gave this blood and flesh as alms to beings. At that time, the tongue I had given away was eaten to their fill by tigers, wolves, owls, eagles, and vultures. Through the power of my vow, it was restored to its original state, and if gathered together, it would be as large as Mount Gṛdhrakūṭa (Vulture Peak, where the Buddha often taught). After making this offering, I made another vow: 'May I in my future lives fully attain the characteristic of a long and broad tongue (one of the thirty-two marks of a Buddha).' 'Good man! At that time, when I died in Jambudvīpa (the world we inhabit), because of my original vow, I was reborn as a dragon, becoming a great dragon king named Manifesting Treasure (showing treasures). On the very night of my birth, I manifested hundreds of thousands of billions of nayutas (extremely large numerical units) of various treasures, and I proclaimed: 'Now is the time for distributing treasures. There are many treasures here, containing all kinds of rare and precious items, gold, silver, and even mani jewels (wish-fulfilling jewels).' Upon hearing this proclamation, those beings each freely took the treasures they desired, and after using them, they all fully practiced the ten virtuous paths, and they aroused the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed perfect enlightenment), or they aroused the mind of a Śrāvaka or Pratyekabuddha. At that time, as a dragon king, I was reborn seven times, with a lifespan of seventy-seven thousand billion nayutas of hundreds of thousands of years, and I manifested countless asamkhyas (extremely large numerical units) of treasures, giving them to beings. At that time, I established countless asamkhyas of beings in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), urging them to fully practice the ten virtuous paths. After satisfying beings with various immeasurable treasures, I again aroused
愿言：『愿我來世具足，當得三十二相。』如是第二天下，亦復七生作大龍王，乃至遍滿選擇世界在在處處諸四天下，悉作如是無量利益。乃至十方無量無邊無佛世界，一一佛界一一天下，亦復七生作大龍王，壽命七萬七千億那由他百千歲，示現如是無量無邊阿僧祇寶藏，亦復如是。善男子！汝今當知，是謂如來為菩薩時，深重精進求三十二相之因緣也。
「善男子！如來為菩薩時，所行精進除上八人，過去世中更無能及。若過去無者，當知未來諸菩薩等，亦復不能如是勤行深重精進如我所行。
「善男子！復過無量無邊阿僧祇劫，此界轉名珊瑚池，劫名華手，是時無佛，其世五濁。我於是中作釋提桓因，名善日光明，觀閻浮提，見諸眾生轉行惡法，我時即化為夜叉像，其形可畏，下閻浮提住諸人前。諸人見我皆生怖畏，而問我言：『欲何所須？愿速說之。』我時答言：『唯須飲食，更無所須。』其人復問：『欲食何等？』我復答言：『唯殺於人，啖其血肉。汝等若能盡其形壽持不殺戒，乃至正見，發阿耨多羅三藐三菩提心，若發聲聞、緣覺心者，我即不復食啖汝等。』
「善男子！我于爾時常作化人，以供食飲。爾時眾生見我如是，倍生怖畏，悉皆盡形受不殺戒，乃至正見，或發阿耨多羅三藐三菩提心，或發
【現代漢語翻譯】 現代漢語譯本：他發願說：『愿我來世圓滿具足，能夠獲得三十二相（佛陀的特殊身體特徵）。』像這樣，在第二個天下，他也連續七世做大龍王，乃至遍佈所有選擇的世界，在各個四天下中，都這樣做無量的利益眾生的事情。乃至在十方無量無邊沒有佛的世界，每一個佛界中的每一個天下，他也連續七世做大龍王，壽命長達七萬七千億那由他百千歲，示現這樣無量無邊的阿僧祇寶藏，也像這樣利益眾生。善男子！你現在應當知道，這就是如來作為菩薩時，爲了求得三十二相而深重精進的因緣。 『善男子！如來作為菩薩時，所行的精進除了上面提到的八個人之外，過去世中沒有人能夠比得上。如果過去沒有這樣的人，那麼應當知道未來所有的菩薩等，也不能像我這樣勤奮修行，進行如此深重的精進。』 『善男子！又過了無量無邊阿僧祇劫，這個世界轉名為珊瑚池，劫名為華手。那時沒有佛出世，世間處於五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）之中。我那時在這個世界中做釋提桓因（帝釋天），名字叫善日光明。我觀察閻浮提（我們所居住的這個世界），看到眾生都在行惡法。我當時就化作夜叉的形象，樣子非常可怕，下到閻浮提，住在人們面前。人們看到我都感到非常害怕，就問我說：『你想要什麼？請快點說。』我當時回答說：『我只需要飲食，沒有其他需要。』那些人又問：『你想吃什麼？』我回答說：『我只吃人，吸他們的血肉。你們如果能夠終身持守不殺戒，乃至正見，發阿耨多羅三藐三菩提心（無上正等正覺之心），或者發聲聞、緣覺心，我就不再吃你們。』 『善男子！我那時常常化作人，來提供飲食。那時眾生看到我這樣，更加感到害怕，都終身受持不殺戒，乃至正見，或者發阿耨多羅三藐三菩提心，或者發聲聞、緣覺心。
【English Translation】 English version: He made a vow: 『May I in my next life be fully endowed and attain the thirty-two marks (special physical characteristics of a Buddha).』 In this way, in the second world, he also became a great dragon king for seven lifetimes, and throughout all the chosen worlds, in each of the four continents, he performed immeasurable acts of benefiting beings. Even in the immeasurable and boundless Buddha-less worlds of the ten directions, in each world and each continent, he also became a great dragon king for seven lifetimes, living for seventy-seven trillion nayuta hundreds of thousands of years, manifesting such immeasurable and boundless asankhya treasures, and benefiting beings in the same way. Good man! You should now know that this is the cause and condition of the Tathagata』s profound and diligent practice when he was a Bodhisattva, in order to attain the thirty-two marks. 『Good man! When the Tathagata was a Bodhisattva, the diligence he practiced was unmatched in past lives, except for the eight people mentioned above. If there were no such beings in the past, then you should know that all future Bodhisattvas will also be unable to practice such diligent and profound effort as I did.』 『Good man! Again, after immeasurable and boundless asankhya kalpas, this world was renamed Coral Pond, and the kalpa was named Flower Hand. At that time, there was no Buddha in the world, and the world was in the midst of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity). At that time, I was Sakra Devanam Indra (the ruler of the gods), named Good Sun Light. I observed Jambudvipa (the world we live in) and saw that all beings were practicing evil deeds. I then transformed into the form of a Yaksha, with a terrifying appearance, and descended to Jambudvipa, standing before the people. When the people saw me, they were all terrified and asked me: 『What do you want? Please tell us quickly.』 I then replied: 『I only need food and drink, nothing else.』 The people then asked: 『What do you want to eat?』 I replied: 『I only eat people, sucking their blood and flesh. If you can uphold the precept of not killing for the rest of your lives, and even have right view, and generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), or generate the mind of a Sravaka or Pratyekabuddha, then I will no longer eat you.』 『Good man! At that time, I often transformed into a human to provide food and drink. When the beings saw me like this, they became even more terrified, and all of them took the precept of not killing for the rest of their lives, and even had right view, or generated the mind of Anuttara-samyak-sambodhi, or generated the mind of a Sravaka or Pratyekabuddha.』
聲聞、辟支佛心。我勸如是閻浮提內一切眾生，修行十善住三乘已，復作誓願：『若我必成阿耨多羅三藐三菩提，所愿成就得己利者，復當勸此四天下人令行十善道，乃至遍滿此之世界，在在處處四天下中，以如是相貌，令諸眾生行十善道，勸化發於三乘之心。如是遍滿一世界已，乃至十方無量無邊阿僧祇等五濁惡世，無佛國土，亦復如是。』
「善男子！我于爾時發是愿已，一切成就，于珊瑚池世界化作可畏夜叉之像，調伏眾生，令住十善及三乘中。如是遍於十方無量無邊阿僧祇等五濁惡世，無佛國土，作夜叉像，調伏眾生，令行十善，住三乘中。我于往昔恐怖眾生，令行十善，住三乘中，以是業因緣故，今得坐于菩提樹下，欲成阿耨多羅三藐三菩提時，天魔波旬與諸大眾，來至我所，欲得壞亂我菩提道。
「善男子！略說我為菩薩之時，檀波羅蜜。善男子！諸大菩薩甚深法忍，微妙總持，解脫三昧，我于爾時悉未得之，唯除二身有漏五通。我于爾時作此大事，令無量無邊阿僧祇人安止住于阿耨多羅三藐三菩提，無量無邊阿僧祇人安止住于辟支佛乘，無量無邊阿僧祇人安止住于聲聞乘中，況復兼得供養諸佛，如一佛世界微塵數等，一一佛邊所得功德，數如大海諸水渧等，供養無量聲聞、緣覺、師長、父母、五通
【現代漢語翻譯】 現代漢語譯本 對於聲聞（Sravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自覺悟的修行者）的心。我勸導像這樣的閻浮提（Jambudvipa，指我們所居住的這個世界）內的一切眾生，修行十善（十種善業）並安住於三乘（聲聞乘、緣覺乘、菩薩乘）之後，再發誓願：『如果我必定成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺），所愿成就並獲得自身利益之後，還要勸導這四天下（四大洲）的人們修行十善道，乃至遍滿這個世界，在所有四天下中，以這樣的方式，讓所有眾生修行十善道，勸化他們發起三乘之心。像這樣遍滿一個世界之後，乃至十方無量無邊阿僧祇（Asankhya，指極大的數字）等五濁惡世（指充滿痛苦和煩惱的時代），沒有佛陀教化的國土，也要這樣做。』 『善男子！我那時發了這個誓願之後，一切都成就了，在珊瑚池世界化作可畏的夜叉（Yaksa，指一種鬼神）形象，調伏眾生，讓他們安住於十善和三乘之中。像這樣遍於十方無量無邊阿僧祇等五濁惡世，沒有佛陀教化的國土，化作夜叉形象，調伏眾生，讓他們修行十善，安住於三乘之中。我過去曾經以恐怖的形象讓眾生修行十善，安住於三乘之中，因為這個業因緣，現在才能坐在菩提樹下，當要成就阿耨多羅三藐三菩提時，天魔波旬（Mara，指魔王）和他的大眾來到我這裡，想要破壞我的菩提道。 『善男子！簡略地說，我作為菩薩的時候，行持檀波羅蜜（Dana-paramita，指佈施的修行）。善男子！諸大菩薩的甚深法忍（Dharma-ksanti，指對佛法的忍耐和接受），微妙總持（Dharani，指總攝一切法義的記憶力），解脫三昧（Samadhi，指禪定），我那時都沒有得到，只有二身（指報身和化身）的有漏五通（指五種神通）。我那時做了這樣的大事，讓無量無邊阿僧祇的人安住于阿耨多羅三藐三菩提，無量無邊阿僧祇的人安住于辟支佛乘，無量無邊阿僧祇的人安住于聲聞乘中，更何況還供養諸佛，數量如一個佛世界微塵數那麼多，在每一位佛那裡所得的功德，數量如大海中的水滴那麼多，供養無量的聲聞、緣覺、師長、父母、五通（指五種神通）之人。』
【English Translation】 English version Regarding the minds of Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). I encourage all beings within this Jambudvipa (the world we inhabit) to cultivate the ten virtues and abide in the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), and then make this vow: 『If I am certain to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and after fulfilling my wishes and gaining personal benefit, I will also encourage the people of these four continents to practice the ten virtuous paths, until it fills this world. In all the four continents, in this manner, I will cause all beings to practice the ten virtuous paths, and encourage them to generate the mind of the three vehicles. After filling one world in this way, I will do the same in the countless Asankhyas (immeasurable numbers) of impure worlds in the ten directions, where there are no Buddhas.』 『Good man! After I made this vow at that time, everything was accomplished. In the Coral Pond world, I transformed into a fearsome Yaksa (a type of spirit) form, subduing beings and causing them to abide in the ten virtues and the three vehicles. In this way, throughout the countless Asankhyas of impure worlds in the ten directions, where there are no Buddhas, I transformed into a Yaksa form, subduing beings, causing them to practice the ten virtues, and abide in the three vehicles. In the past, I used a terrifying form to cause beings to practice the ten virtues and abide in the three vehicles. Because of this karmic cause, I am now able to sit under the Bodhi tree. When I was about to attain Anuttara-samyak-sambodhi, Mara (the demon king) and his assembly came to me, wanting to destroy my path to enlightenment.』 『Good man! Briefly speaking, when I was a Bodhisattva, I practiced Dana-paramita (the perfection of giving). Good man! The profound Dharma-ksanti (patience and acceptance of the Dharma) of the great Bodhisattvas, the subtle Dharani (retentive memory of all Dharma teachings), and the Samadhi (meditative absorption) of liberation, I had not yet attained at that time, except for the five mundane supernormal powers of the two bodies (the Sambhogakaya and Nirmanakaya). At that time, I did such great deeds, causing countless Asankhyas of people to abide in Anuttara-samyak-sambodhi, countless Asankhyas of people to abide in the Pratyekabuddha vehicle, and countless Asankhyas of people to abide in the Sravaka vehicle. Moreover, I also made offerings to Buddhas, as numerous as the dust particles of a Buddha-world. The merits I obtained from each Buddha were as numerous as the drops of water in the ocean. I made offerings to countless Sravakas, Pratyekabuddhas, teachers, parents, and those with the five supernormal powers.』
神仙，亦復如是。如我昔者，為菩薩時，自以血肉供給眾生，如是大悲，今諸羅漢，悉無是心。」
悲華經入定三昧門品第六
爾時，佛告寂意菩薩摩訶薩言：「善男子！如我今者，以佛眼見十方世界，如一佛土微塵等諸佛世尊般涅槃者，皆悉是我昔所勸化初發阿耨多羅三藐三菩提心，行檀波羅蜜，乃至般若波羅蜜者，未來之世亦復如是。
「善男子！我今見此東方世界無量無邊阿僧祇等諸佛世尊，今現在世轉正法輪，亦是我昔初勸令發阿耨多羅三藐三菩提心，行六波羅蜜者。南西北方四維上下，亦復如是。
「善男子！東方去此八十九億諸佛世界，彼有世界名曰善華，是中有佛，號無垢功德光明王如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，今現在為眾生說法。彼佛亦是我昔所勸初發阿耨多羅三藐三菩提心，令行檀波羅蜜，乃至般若波羅蜜。東方復有妙樂世界，是中有佛號阿閦如來。復有閻浮世界，是中有佛，號日藏如來。復有世界名樂自在，是中有佛，號樂自在音光明如來。復有世界名曰安樂，是中有佛，號智日如來。復有世界名勝功德，是中有佛，號龍自在如來。復有世界名善相，是中有佛，號金剛稱如來。復有世界名江海王，是中有佛，號光明如來。復有世界
【現代漢語翻譯】 現代漢語譯本：神仙也是如此。就像我過去做菩薩的時候，用自己的血肉供給眾生，如此大悲，現在這些羅漢，都沒有這樣的心。
《悲華經·入定三昧門品第六》
那時，佛告訴寂意菩薩摩訶薩說：『善男子！就像我現在用佛眼看到十方世界，如同一個佛土微塵那樣多的諸佛世尊般涅槃的，都是我過去勸化他們初發阿耨多羅三藐三菩提心（無上正等正覺之心），修行檀波羅蜜（佈施波羅蜜），乃至般若波羅蜜（智慧波羅蜜）的，未來世也是如此。
『善男子！我現在看到這東方世界無量無邊阿僧祇（無數）那樣多的諸佛世尊，現在世間轉正法輪，也是我過去最初勸他們發阿耨多羅三藐三菩提心，修行六波羅蜜的。南西北方四維上下，也是如此。
『善男子！東方距離這裡八十九億諸佛世界，那裡有一個世界名叫善華，那裡有一尊佛，號為無垢功德光明王如來（如來是佛的十號之一，意為「如實而來」）、應（應供，值得供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（無與倫比的導師）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），現在正在為眾生說法。那位佛也是我過去勸他初發阿耨多羅三藐三菩提心，令他修行檀波羅蜜，乃至般若波羅蜜。東方還有妙樂世界，那裡有一尊佛號為阿閦如來。還有閻浮世界，那裡有一尊佛號為日藏如來。還有世界名叫樂自在，那裡有一尊佛號為樂自在音光明如來。還有世界名叫安樂，那裡有一尊佛號為智日如來。還有世界名叫勝功德，那裡有一尊佛號為龍自在如來。還有世界名叫善相，那裡有一尊佛號為金剛稱如來。還有世界名叫江海王，那裡有一尊佛號為光明如來。還有世界……』
【English Translation】 English version: The immortals are also like this. Just as when I was a Bodhisattva in the past, I used my own flesh and blood to provide for sentient beings, with such great compassion, now these Arhats do not have such a mind.
The Karunapundarika Sutra, Chapter 6: The Samadhi of Entering into Meditation
At that time, the Buddha said to the Bodhisattva Mahasattva Silent Intention: 'Good man! Just as I now see with my Buddha eye the ten directions of the world, like the dust particles of a Buddha land, all the Buddhas, World Honored Ones, who have entered Parinirvana, were all those whom I had previously encouraged to initially generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment), to practice Dana Paramita (the perfection of giving), and even Prajna Paramita (the perfection of wisdom), and the future will also be like this.'
'Good man! I now see in this eastern world countless Asankhyas (innumerable) of Buddhas, World Honored Ones, who are now turning the Dharma wheel in the world, they were also those whom I had initially encouraged to generate the mind of Anuttara-samyak-sambodhi, to practice the six Paramitas. The south, north, west, four intermediate directions, above and below, are also like this.'
'Good man! To the east, eighty-nine billion Buddha worlds away from here, there is a world called Good Flower, and there is a Buddha there, named Immaculate Merit Light King Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), Arhat (worthy of offerings), Samyak-sambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone, having reached Nirvana), Lokavid (knower of the world), Anuttara (unsurpassed teacher), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the World Honored One), who is now teaching the Dharma for sentient beings. That Buddha was also one whom I had previously encouraged to initially generate the mind of Anuttara-samyak-sambodhi, causing him to practice Dana Paramita, and even Prajna Paramita. To the east, there is also the Wonderful Joy world, where there is a Buddha named Akshobhya Tathagata. There is also the Jambudvipa world, where there is a Buddha named Sun Treasure Tathagata. There is also a world called Joyful Freedom, where there is a Buddha named Joyful Freedom Sound Light Tathagata. There is also a world called Peaceful Joy, where there is a Buddha named Wisdom Sun Tathagata. There is also a world called Superior Merit, where there is a Buddha named Dragon Freedom Tathagata. There is also a world called Good Appearance, where there is a Buddha named Vajra Name Tathagata. There is also a world called Ocean King, where there is a Buddha named Light Tathagata. There is also a world...'
名不愛樂，是中有佛，號日藏如來。復有世界名離垢光明，是中有佛，號自在稱如來。復有世界名山光明，是中有佛，號不可思議王如來。復有世界名聚集，是中有佛，號大功德藏如來。復有世界名華光明，是中有佛，號光明意相如來。復有世界名和熾盛，是中有佛，號安和自在見山王如來。復有世界名善地，是中有佛，號知像如來。復有世界名曰華晝，是中有佛，號眼凈無垢如來。善男子！如是東方無量無邊阿僧祇等現在諸佛，為諸眾生轉法輪者，未發無上菩提心時，我初勸其令發阿耨多羅三藐三菩提心，又復引導將至十方在在處處佛世尊所，隨所至處，修行安止檀波羅蜜，乃至般若波羅蜜，使得授阿耨多羅三藐三菩提記。」
爾時，東方善華世界無垢功德光明王佛，師子之座及其大地，六種震動，有大光明，雨于種種妙寶蓮華。彼諸菩薩見是事已，心生驚疑怪未曾有，即白佛言：「世尊！何因緣故，如來之座如是震動？我等昔來未曾見是。」其佛即告諸菩薩言：「善男子！西方去此八十九億諸佛世界，彼有國土名曰娑婆，是中有佛號釋迦牟尼如來，今現在為四部眾說本緣法。彼佛世尊為菩薩時，初勸化我發阿耨多羅三藐三菩提心，復引導我至諸佛所，初令我行檀波羅蜜，乃至般若波羅蜜。我于爾時，隨所至處，
【現代漢語翻譯】 現代漢語譯本：有一個世界名為不愛樂，那裡有一尊佛，名為藏如來（Tathagata）。又有一個世界名為離垢光明，那裡有一尊佛，名為自在稱如來（Tathagata）。又有一個世界名為山光明，那裡有一尊佛，名為不可思議王如來（Tathagata）。又有一個世界名為聚集，那裡有一尊佛，名為大功德藏如來（Tathagata）。又有一個世界名為華光明，那裡有一尊佛，名為光明意相如來（Tathagata）。又有一個世界名為和熾盛，那裡有一尊佛，名為安和自在見山王如來（Tathagata）。又有一個世界名為善地，那裡有一尊佛，名為知像如來（Tathagata）。又有一個世界名為華晝，那裡有一尊佛，名為眼凈無垢如來（Tathagata）。善男子！像這樣東方無量無邊的阿僧祇（asamkhya，無數）等現在諸佛，爲了眾生轉法輪，在他們還未發起無上菩提心時，我最初勸導他們發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），並且引導他們前往十方各個地方的佛世尊處，隨他們所到之處，修行安住于檀波羅蜜（dana-paramita，佈施波羅蜜），乃至般若波羅蜜（prajna-paramita，智慧波羅蜜），使得他們被授予阿耨多羅三藐三菩提的記別（vyakarana，授記）。 那時，東方善華世界的無垢功德光明王佛，他的獅子座和大地，發生了六種震動，出現巨大的光明，降下種種美妙的寶蓮花。那些菩薩看到這些事情后，心中感到驚疑，覺得從未有過，就對佛說：『世尊！是什麼因緣，如來的座位會這樣震動？我們以前從未見過這種情況。』那尊佛就告訴各位菩薩說：『善男子！從這裡向西方去，有八十九億個佛世界，那裡有一個國土名為娑婆（Saha），那裡有一尊佛名為釋迦牟尼如來（Sakyamuni Tathagata），現在正在為四部眾宣說本緣法。那尊佛世尊在做菩薩時，最初勸化我發起阿耨多羅三藐三菩提心，又引導我到諸佛處，最初讓我修行檀波羅蜜，乃至般若波羅蜜。我當時，隨他所到之處，
【English Translation】 English version: There is a world named Not-Loving-Pleasure, and in it there is a Buddha named Tathagata-Treasure. There is also a world named Immaculate-Light, and in it there is a Buddha named Self-Mastery-Name Tathagata. There is also a world named Mountain-Light, and in it there is a Buddha named Inconceivable-King Tathagata. There is also a world named Gathering, and in it there is a Buddha named Great-Merit-Store Tathagata. There is also a world named Flower-Light, and in it there is a Buddha named Light-Meaning-Appearance Tathagata. There is also a world named Harmonious-Blazing, and in it there is a Buddha named Peaceful-Self-Mastery-Seeing-Mountain-King Tathagata. There is also a world named Good-Ground, and in it there is a Buddha named Knowing-Form Tathagata. There is also a world named Flower-Day, and in it there is a Buddha named Eye-Pure-Immaculate Tathagata. Good man! These countless asamkhya (innumerable) Buddhas in the east, who are now turning the Dharma wheel for all beings, when they had not yet generated the unsurpassed Bodhi mind, I was the first to encourage them to generate the anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) mind, and I also guided them to the places of the Buddhas in the ten directions. Wherever they went, they practiced and dwelt in dana-paramita (perfection of giving), up to prajna-paramita (perfection of wisdom), enabling them to receive the vyakarana (prediction) of anuttara-samyak-sambodhi. At that time, the Immaculate-Merit-Light-King Buddha of the Good-Flower world in the east, his lion seat and the earth, shook in six ways, and there was great light, raining down various wonderful jeweled lotuses. When those Bodhisattvas saw these things, they were surprised and wondered, feeling that they had never seen such a thing before, and they said to the Buddha: 'World Honored One! What is the cause and condition that the Tathagata's seat is shaking like this? We have never seen this before.' That Buddha then told the Bodhisattvas: 'Good men! Going west from here, there are eighty-nine billion Buddha worlds, and there is a land named Saha, and in it there is a Buddha named Sakyamuni Tathagata, who is now expounding the Dharma of the original causes to the four assemblies. When that Buddha World Honored One was a Bodhisattva, he first encouraged me to generate the anuttara-samyak-sambodhi mind, and then guided me to the places of the Buddhas, first causing me to practice dana-paramita, up to prajna-paramita. At that time, wherever he went,
即得初受阿耨多羅三藐三菩提記。彼佛世尊釋迦牟尼，即是我之真善知識，今在西方處在大眾，為諸四部說本緣經。是彼如來神足力故，令我所坐師子座動。善男子！汝等今者誰能至彼娑婆世界，問訊彼佛起居輕利？」時諸菩薩各白佛言：「世尊！此善華世界諸菩薩等皆得神通，于諸菩薩功德自在，今日清旦見是大光，其光悉從諸佛世界來至於此，大地時時六種震動，雨種種華，見是事已，有無量百千萬億諸菩薩等，欲以神力往娑婆世界見釋迦牟尼佛，供養、恭敬、尊重、讚歎，並欲咨受解了一切陀羅尼門。然各不知娑婆世界釋迦牟尼所在方面。」
彼佛尋伸金色右臂，於五指頭放于種種微妙光明，其光即照八十九億諸佛國土至娑婆世界。時諸菩薩因光得見娑婆世界，有諸菩薩摩訶薩等充滿側塞，復有諸天龍神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等滿虛空中。見是事已，白佛言：「世尊！我今已得見彼世界，知其方面，並見菩薩諸天大眾，彌滿其土間無空處，釋迦如來不觀我等說微妙法。」
彼佛告諸菩薩大士：「善男子！釋迦如來恒以清凈無上佛眼，遍觀一切，無不見者。善男子！娑婆世界所有眾生在地處空，一一皆言：『釋迦如來獨觀我心，為我說法。』善男子！彼釋迦如來以一音聲，為諸種種異
【現代漢語翻譯】 現代漢語譯本：
即刻就得到了阿耨多羅三藐三菩提（無上正等正覺）的授記。那位佛世尊釋迦牟尼，就是我的真正的善知識，現在在西方的大眾之中，為四部弟子宣說本緣經。正是由於那位如來的神足之力，才使得我所坐的獅子座震動。善男子！你們現在誰能到那個娑婆世界，問候那位佛的起居是否安好？」當時，各位菩薩都對佛說：「世尊！這個善華世界的各位菩薩都得到了神通，在菩薩的功德上自在無礙，今天清晨見到這道大光明，這光明全部從各個佛的世界來到這裡，大地時時發生六種震動，降下種種鮮花。見到這些事情后，有無量百千萬億的菩薩，想要用神通前往娑婆世界，去見釋迦牟尼佛，供養、恭敬、尊重、讚歎，並且想要請教了解一切陀羅尼（總持）法門。然而，大家都不知娑婆世界的釋迦牟尼佛在哪個方向。」
那位佛隨即伸出金色的右臂，從五個指頭放出種種微妙的光明，那光明立即照耀八十九億個佛的國土，到達娑婆世界。當時，各位菩薩因為這光明而看到了娑婆世界，那裡有許多菩薩摩訶薩（大菩薩）充滿擁擠，還有諸天、龍神、乾闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等充滿虛空。看到這些情況后，他們對佛說：「世尊！我們現在已經看到了那個世界，知道了它的方向，並且看到了菩薩和諸天大眾，充滿了那個國土，沒有空隙的地方，釋迦如來沒有看到我們，卻在宣說微妙的佛法。」
那位佛告訴各位菩薩大士：「善男子！釋迦如來總是用清凈無上的佛眼，普遍觀察一切，沒有看不到的。善男子！娑婆世界所有眾生，無論在地上還是在空中，都各自說：『釋迦如來唯獨觀察我的心，為我說法。』善男子！那位釋迦如來用一種聲音，為各種不同的眾生 English version:
Immediately, I received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). That Buddha, the World Honored One Shakyamuni, is my true and virtuous teacher. He is now in the west among the assembly, expounding the Sutra of the Original Vows to the fourfold assembly. It is by the power of that Tathagata's (Thus Come One) divine feet that the lion throne I am sitting on is shaking. Good men! Who among you can now go to that Saha world and inquire about the well-being of that Buddha?」 At that time, all the Bodhisattvas said to the Buddha, 「World Honored One! The Bodhisattvas of this Good Flower World have all attained supernatural powers and are free in the merits of Bodhisattvas. This morning, we saw this great light, which came from all the Buddha worlds to this place. The earth is shaking in six ways from time to time, and various flowers are raining down. Having seen these things, there are countless hundreds of thousands of millions of Bodhisattvas who wish to go to the Saha world by their supernatural powers to see Shakyamuni Buddha, to make offerings, to respect, to honor, to praise, and to seek to understand all the Dharani (mantra) gates. However, none of us know in which direction Shakyamuni Buddha is in the Saha world.」
That Buddha then extended his golden right arm, and from the tips of his five fingers, he emitted various subtle lights. The light immediately illuminated eighty-nine billion Buddha lands, reaching the Saha world. At that time, the Bodhisattvas, because of the light, saw the Saha world, where many Bodhisattva Mahasattvas (great Bodhisattvas) were crowded together. There were also Devas (gods), Nagas (dragons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpents) filling the empty space. Having seen these things, they said to the Buddha, 「World Honored One! We have now seen that world, know its direction, and have seen the Bodhisattvas and the Devas assembly, filling that land without any empty space. Shakyamuni Tathagata does not see us, yet he is expounding the subtle Dharma.」
That Buddha told the Bodhisattva Mahasattvas, 「Good men! Shakyamuni Tathagata always uses his pure and supreme Buddha eye to observe everything universally, and there is nothing he does not see. Good men! All beings in the Saha world, whether on the ground or in the air, each say, 『Shakyamuni Tathagata is observing my mind alone and is expounding the Dharma for me.』 Good men! That Shakyamuni Tathagata uses one voice to speak to all kinds of different beings
【English Translation】 Immediately, I received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). That Buddha, the World Honored One Shakyamuni, is my true and virtuous teacher. He is now in the west among the assembly, expounding the Sutra of the Original Vows to the fourfold assembly. It is by the power of that Tathagata's (Thus Come One) divine feet that the lion throne I am sitting on is shaking. Good men! Who among you can now go to that Saha world and inquire about the well-being of that Buddha?」 At that time, all the Bodhisattvas said to the Buddha, 「World Honored One! The Bodhisattvas of this Good Flower World have all attained supernatural powers and are free in the merits of Bodhisattvas. This morning, we saw this great light, which came from all the Buddha worlds to this place. The earth is shaking in six ways from time to time, and various flowers are raining down. Having seen these things, there are countless hundreds of thousands of millions of Bodhisattvas who wish to go to the Saha world by their supernatural powers to see Shakyamuni Buddha, to make offerings, to respect, to honor, to praise, and to seek to understand all the Dharani (mantra) gates. However, none of us know in which direction Shakyamuni Buddha is in the Saha world.」 That Buddha then extended his golden right arm, and from the tips of his five fingers, he emitted various subtle lights. The light immediately illuminated eighty-nine billion Buddha lands, reaching the Saha world. At that time, the Bodhisattvas, because of the light, saw the Saha world, where many Bodhisattva Mahasattvas (great Bodhisattvas) were crowded together. There were also Devas (gods), Nagas (dragons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpents) filling the empty space. Having seen these things, they said to the Buddha, 「World Honored One! We have now seen that world, know its direction, and have seen the Bodhisattvas and the Devas assembly, filling that land without any empty space. Shakyamuni Tathagata does not see us, yet he is expounding the subtle Dharma.」 That Buddha told the Bodhisattva Mahasattvas, 「Good men! Shakyamuni Tathagata always uses his pure and supreme Buddha eye to observe everything universally, and there is nothing he does not see. Good men! All beings in the Saha world, whether on the ground or in the air, each say, 『Shakyamuni Tathagata is observing my mind alone and is expounding the Dharma for me.』 Good men! That Shakyamuni Tathagata uses one voice to speak to all kinds of different beings
類說法，眾生各各隨類得解，非以異音為多人說。彼土眾生，或事梵天，見如來身為梵天像而得聞法；若事魔天、釋天、日月、毗沙門天、毗樓羅叉、毗樓博叉、提頭賴吒、摩醯首羅，如是種類八萬四千，隨其所事，各見其像而得聞法，生獨為想。」
是時，會中有二菩薩，一名羅睺電，二名火光明。爾時無垢功德光明王佛告二菩薩：「善男子！汝今可往娑婆世界，汝持我聲，問訊釋迦牟尼世尊：『起居輕利，氣力安不？』」時二菩薩即白佛言：「世尊！我見彼佛一切世界，大眾雲集，在地、虛空充滿側塞，其間無有空缺之處。若我等往，當住何處？」時佛告言：「諸善男子！莫作是語，言彼世界無止住處。所以者何？彼所住處，寬博無邊，彼佛所有無量功德不可思議，以本願故，悲心廣大，乃令無量諸眾生類入于佛法受三歸依，然後為說三乘之法，復說三戒、示三脫門，復拔無量無邊眾生於三惡道，安止令住三善道中。善男子！又一時中，釋迦如來成無上道未久之間，為欲調伏諸眾生故，在毗陀山因臺娑羅窟，七日七夜結加趺坐，三昧正受入解脫樂，佛身爾時遍滿是窟間無空處乃至四寸。過七日已，十方世界有十二那由他菩薩摩訶薩，至娑婆世界住其山邊，欲見釋迦牟尼如來，供養、恭敬、尊重、讚歎，啟受妙法
【現代漢語翻譯】 現代漢語譯本：佛陀的教法是根據眾生的類別而施行的，每個眾生都根據自己的類別理解佛法，而不是用不同的聲音對眾人說法。那個世界的眾生，有的信奉梵天（印度教的創造神），他們看到如來佛顯現為梵天的形象而聽聞佛法；有的信奉魔天、釋天（帝釋天，佛教的護法神）、日月、毗沙門天（佛教的護法神，北方守護神）、毗樓羅叉（增長天王，佛教的護法神，南方守護神）、毗樓博叉（廣目天王，佛教的護法神，西方守護神）、提頭賴吒（持國天王，佛教的護法神，東方守護神）、摩醯首羅（大自在天，印度教的毀滅神），像這樣有八萬四千種不同的信仰，他們都根據自己所信奉的神的形象見到如來佛，並聽聞佛法，並且認為佛陀是專門為自己而說的。 當時，法會中有兩位菩薩，一位名叫羅睺電，另一位名叫火光明。這時，無垢功德光明王佛告訴這兩位菩薩：『善男子！你們現在可以去娑婆世界，帶著我的問候，去問候釋迦牟尼世尊：『起居安好，身體輕快，氣力充沛嗎？』』當時，這兩位菩薩對佛說：『世尊！我們看到那位佛陀的一切世界，大眾雲集，地上和虛空中都擠滿了人，沒有一點空隙。如果我們去那裡，應該住在哪裡呢？』這時，佛陀告訴他們：『各位善男子！不要這樣說，說那個世界沒有住的地方。為什麼呢？因為他們所住的地方，寬廣無邊。那位佛陀擁有無量的功德，不可思議，因為他本來的願力，慈悲心廣大，才使得無量眾生進入佛法，接受三皈依，然後為他們講說三乘的教法，又講說三戒，開示三解脫門，又把無量無邊的眾生從三惡道中解脫出來，讓他們安住在三善道中。善男子！又在過去，釋迦如來成就無上道不久的時候，爲了調伏眾生，在毗陀山因臺娑羅窟中，七天七夜結跏趺坐，進入三昧正受的解脫之樂，那時佛陀的身體遍滿了整個洞窟，沒有一絲空隙，甚至連四寸的地方都沒有。過了七天之後，十方世界有十二那由他（數量單位，表示極大的數量）菩薩摩訶薩，來到娑婆世界，住在山邊，想要見釋迦牟尼如來，供養、恭敬、尊重、讚歎，並請求接受妙法。』
【English Translation】 English version: The Buddha's teachings are delivered according to the categories of beings, each understanding the Dharma according to their own kind, not by speaking to many with different voices. The beings in that land, some worship Brahma (the Hindu god of creation), seeing the Tathagata appear as an image of Brahma and hearing the Dharma; some worship Mara, Shakra (Indra, the Buddhist protector god), the sun and moon, Vaishravana (Buddhist protector god, guardian of the north), Virudhaka (Buddhist protector god, guardian of the south), Virupaksha (Buddhist protector god, guardian of the west), Dhritarashtra (Buddhist protector god, guardian of the east), Maheshvara (Shiva, the Hindu god of destruction), and so on, there are eighty-four thousand kinds of beliefs. They all see the Tathagata in the image of the god they worship and hear the Dharma, thinking that the Buddha is speaking specifically for them. At that time, there were two Bodhisattvas in the assembly, one named Rahu Electric and the other named Fire Light. Then, the Buddha Immaculate Merit Light King told these two Bodhisattvas: 'Good men! You may now go to the Saha world, and with my greetings, ask Shakyamuni World Honored One: 'Are you well, light in body, and full of energy?'' At that time, the two Bodhisattvas said to the Buddha: 'World Honored One! We see that in all the worlds of that Buddha, the masses are gathered, filling the ground and the sky, with no space in between. If we go there, where should we stay?' Then, the Buddha told them: 'Good men! Do not say that there is no place to stay in that world. Why? Because the place where they dwell is vast and boundless. That Buddha possesses immeasurable merits, which are inconceivable. Because of his original vows and great compassion, he enables countless beings to enter the Dharma, receive the Three Refuges, and then teaches them the Dharma of the Three Vehicles. He also teaches the Three Precepts, reveals the Three Doors of Liberation, and delivers countless beings from the Three Evil Paths, settling them in the Three Good Paths. Good men! Also, at one time, not long after Shakyamuni Tathagata attained the Unsurpassed Path, in order to tame all beings, he sat in full lotus posture in the Indrasala Cave on Mount Vulture Peak for seven days and seven nights, entering the joy of liberation in Samadhi. At that time, the Buddha's body filled the entire cave, with no space, not even four inches. After seven days, twelve nayutas (a unit of large number) of Bodhisattva Mahasattvas from the ten directions came to the Saha world, staying by the mountain, wanting to see Shakyamuni Tathagata, make offerings, pay respects, honor, praise, and request to receive the wonderful Dharma.'
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「善男子！爾時如來於所住處，以大神足，令其窟舍寬博無量，悉得容受十二那由他菩薩摩訶薩。諸菩薩等既得入已，見其窟舍廣博嚴事，有諸菩薩，以師子游戲自在神足供養于佛，一一菩薩于化寶座而坐聽法。善男子！彼佛神力其事如是。是諸菩薩得聞法已，尋從坐起，頭面禮佛，右繞三匝，各各還歸本佛世界。其去未久，窟還如故。
「彼四天下第二天主，釋提桓因名憍尸迦，其命將終必定當墮畜生道中，以是事故，心生恐懼，與八萬四千諸忉利天俱共來下，詣因娑羅窟欲見如來。時有夜叉名曰王眼，即其窟神在外而住。爾時帝釋以佛力故，作是思惟：『今我當使乾闥婆子般遮旬，先至佛所，以妙音聲讚詠如來，當令世尊，從三昧起。』善男子！釋提桓因思惟是已，即令乾闥婆子般遮旬，彈琉璃琴，以微妙音，其音別異有五百種，以贊如來。
「善男子！是般遮旬當贊佛時，爾時如來即復轉入相三昧中，以三昧力故，於此世界作大神力，令諸夜叉、羅剎、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、欲色界天，悉來聚集其中。若有喜聞妙音，隨意得聞，心大歡喜；或有喜聞讚歎佛者，聞讚歎已，心生歡喜，于如來所，轉生尊重恭敬之心；或有眾生喜聞樂音，即得聞之，聞已歡喜。
「爾時釋迦牟尼
【現代漢語翻譯】 現代漢語譯本：『善男子！那時，如來在所住之處，以大神通力，使其洞窟變得寬廣無量，足以容納十二那由他（數量單位，表示極大的數目）菩薩摩訶薩（大菩薩）。諸位菩薩進入后，見到洞窟廣闊莊嚴，有菩薩們以獅子游戲般自在的神通供養佛陀，每一位菩薩都坐在化現的寶座上聽法。善男子！佛陀的神力就是這樣。這些菩薩聽聞佛法后，隨即從座位起身，頂禮佛陀，右繞佛陀三圈，各自返回自己的佛國世界。他們離開不久，洞窟就恢復如初。 『彼四天下（指須彌山周圍的四大洲）第二天主，名叫釋提桓因（帝釋天，忉利天之主）的憍尸迦（釋提桓因的別名），他的壽命將盡，必定會墮入畜生道中。因為這個緣故，他心中生起恐懼，與八萬四千位忉利天人一同地獄，來到因娑羅窟，想要見如來。當時，有一位名叫王眼的夜叉（守護神），是這個洞窟的神，住在外面。那時，帝釋天因為佛陀的神力，心中這樣想：『現在我應當讓乾闥婆（天上的樂神）之子般遮旬（樂神名）先到佛陀那裡，用美妙的音聲讚頌如來，應當讓世尊從三昧（禪定）中起身。』善男子！釋提桓因這樣想后，就讓乾闥婆之子般遮旬彈奏琉璃琴，用微妙的音聲，這聲音有五百種不同的變化，來讚頌如來。 『善男子！當般遮旬讚頌佛陀時，那時如來又進入了相三昧（一種禪定狀態）中，因為三昧的力量，在這個世界展現大神力，讓夜叉、羅剎（惡鬼）、乾闥婆、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、欲界天（欲界諸天）都聚集到這裡。如果有喜歡聽美妙聲音的，就能隨意聽到，心中非常歡喜；或者有喜歡聽讚歎佛陀的，聽到讚歎后，心中生起歡喜，對如來更加尊重恭敬；或者有眾生喜歡聽音樂的，就能聽到，聽到後感到歡喜。 『那時，釋迦牟尼（佛陀名號）』
【English Translation】 English version: 『Good man! At that time, the Tathagata, in the place where he was staying, by his great supernatural power, made the cave dwelling immeasurably wide, so that it could accommodate twelve nayutas (a large number) of Bodhisattva Mahasattvas (great Bodhisattvas). When the Bodhisattvas had entered, they saw that the cave dwelling was vast and adorned. There were Bodhisattvas who, with the supernatural power of a lion's play, made offerings to the Buddha. Each Bodhisattva sat on a manifested jeweled seat and listened to the Dharma. Good man! The Buddha's divine power was like this. After these Bodhisattvas had heard the Dharma, they immediately rose from their seats, bowed their heads to the Buddha, circumambulated him three times to the right, and each returned to their own Buddha-world. Not long after they had left, the cave returned to its original state. 『The second heavenly lord of the four continents (referring to the four continents around Mount Sumeru), named Shakra Devanam Indra (Indra, the lord of the Trayastrimsha Heaven), Kausika (another name for Shakra Devanam Indra), whose life was about to end, was certain to fall into the animal realm. Because of this, he felt fear in his heart, and together with eighty-four thousand Trayastrimsha heavenly beings, he came down to the In-sara Cave, wanting to see the Tathagata. At that time, there was a Yaksha (guardian deity) named King Eye, who was the spirit of the cave, staying outside. Then, Shakra, because of the Buddha's power, thought to himself: 『Now I should have the Gandharva (heavenly musician) son, Panchashikha (a musician deity), go to the Buddha first, and with his wonderful voice, praise the Tathagata, so that the World Honored One will rise from Samadhi (meditative state).』 Good man! After Shakra Devanam Indra had thought this, he had the Gandharva son, Panchashikha, play the crystal lute, with a subtle sound, which had five hundred different variations, to praise the Tathagata. 『Good man! When Panchashikha was praising the Buddha, at that time, the Tathagata again entered the Samadhi of Characteristics (a meditative state). Because of the power of Samadhi, he manifested great divine power in this world, causing the Yakshas, Rakshasas (evil spirits), Gandharvas, Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpent deities), and the desire realm heavens (deities of the desire realm) to all gather there. If there were those who liked to hear wonderful sounds, they could hear them at will, and their hearts would be very joyful; or if there were those who liked to hear praises of the Buddha, after hearing the praises, their hearts would be joyful, and they would develop a greater respect and reverence for the Tathagata; or if there were beings who liked to hear music, they could hear it, and after hearing it, they would feel joy. 『At that time, Shakyamuni (the Buddha's name)』
如來尋從定起，示諸大眾娑羅窟門。釋提桓因尋至佛所，頭面禮足，卻住一面，白佛言：『世尊！我於今者當坐何處？』時佛報曰：『憍尸迦！汝之眷屬但入聚集，我今當拓此娑羅窟令極寬博，悉使容受此十二恒河沙等大眾眷屬，皆令得坐。』
「爾時，釋迦牟尼如來於大眾中，以一妙音敷演正法，令八萬四千諸根眾生隨所樂聞，眾中或有學聲聞者聞聲聞法，即有九十九億眾生得須陀洹果；若有修學緣覺乘者，即便得聞緣覺之法；若有修學大乘法者，純聞大乘。乾闥婆子般遮旬等上首之眾十八那由他，得不退轉于阿耨多羅三藐三菩提。未發心者，或發無上菩提之心，或發緣覺，或發聲聞。爾時，釋提桓因恐怖即除，增壽千歲，得須陀洹果。
「善男子！釋迦如來以神力故，能作如是廣博無邊，說法音聲，亦復如是，亦無一人能尋彼佛音聲齊限，彼佛方便無量無邊，所化眾生無有能知如是方便。善男子！彼佛色身亦無量無邊，無有人能得其身量，見其頂者。善男子！如是大眾若欲得入彼佛腹中，悉亦容受，既入腹已，復有欲得其腹邊者，無有是處，然如來腹亦不增減。若眾生類皆共和合，欲往來者，於一毛中，悉無掛閡，乃至天眼，亦無能得一毛孔邊，其毛孔亦不增不減，彼佛世尊其身如是無量無邊。
「善男子
【現代漢語翻譯】 現代漢語譯本：如來從禪定中起身，向大眾展示娑羅窟的入口。釋提桓因（帝釋天）隨即來到佛陀面前，頂禮佛足，退到一旁站立，對佛說：『世尊！我現在應當坐在哪裡？』這時，佛陀回答說：『憍尸迦（釋提桓因的別稱）！你的眷屬儘管進來聚集，我將擴充套件這個娑羅窟，使其極其寬廣，足以容納這十二恒河沙數的大眾眷屬，讓他們都能坐下。』 那時，釋迦牟尼如來在大眾之中，以一種微妙的聲音宣講正法，使八萬四千種根性的眾生都能隨自己所樂意聽聞的法。大眾中，如果有修學聲聞乘的人，就聽到聲聞法，於是有九十九億眾生證得須陀洹果（小乘初果）；如果有修學緣覺乘的人，就聽到緣覺法；如果有修學大乘法的人，就只聽到大乘法。乾闥婆（天樂神）之子般遮旬等為首的十八那由他（數量單位）眾生，證得在阿耨多羅三藐三菩提（無上正等正覺）中不退轉的境界。沒有發心的人，有的發起了無上菩提之心，有的發起了緣覺之心，有的發起了聲聞之心。這時，釋提桓因的恐懼立即消除，壽命增加了一千歲，並證得須陀洹果。 善男子！釋迦如來以神通力，能夠展現如此廣博無邊的境界，說法音聲也是如此，沒有一個人能夠尋到佛陀聲音的邊際。佛陀的方便法門無量無邊，所教化的眾生沒有能夠知道這些方便的。善男子！佛陀的色身也是無量無邊的，沒有人能夠測量他的身量，見到他的頭頂。善男子！這樣的大眾如果想要進入佛陀的腹中，也都能容納，進入腹中之後，又有人想要到腹邊，這是不可能的，然而如來的腹部也不會因此增加或減少。如果所有眾生都聚集在一起，想要往來，在一個毛孔中，都不會有任何阻礙，甚至天眼也無法看到一個毛孔的邊緣，而毛孔也不會因此增加或減少。佛陀世尊的身軀就是如此無量無邊。 善男子！
【English Translation】 English version: The Tathagata, having arisen from samadhi, showed the entrance of the Sala cave to the assembly. Shakra Devanam Indra (the king of gods), then came to where the Buddha was, bowed his head to the Buddha's feet, and stood to one side, saying to the Buddha, 'World Honored One! Where should I sit now?' At that time, the Buddha replied, 'Kausika (another name for Shakra Devanam Indra)! Let your retinue gather, I will expand this Sala cave to be extremely vast, enough to accommodate this assembly of twelve Ganges sands, so that they can all sit down.' At that time, Shakyamuni Tathagata, in the midst of the assembly, expounded the Dharma with a wonderful sound, enabling the beings of eighty-four thousand different faculties to hear what they desired. Among the assembly, those who were studying the Sravaka Vehicle heard the Sravaka Dharma, and thus ninety-nine billion beings attained the Srotapanna fruit (the first stage of Arhatship in the Hinayana); those who were studying the Pratyekabuddha Vehicle heard the Pratyekabuddha Dharma; and those who were studying the Mahayana Dharma heard only the Mahayana Dharma. Eighteen nayutas (a unit of large number) of beings, led by the Gandharva (celestial musician) son Pancasikha, attained the state of non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those who had not yet generated the aspiration, some generated the aspiration for supreme Bodhi, some generated the aspiration for Pratyekabuddhahood, and some generated the aspiration for Sravakahood. At that time, Shakra Devanam Indra's fear was immediately dispelled, his lifespan increased by a thousand years, and he attained the Srotapanna fruit. Good man! The Tathagata Shakyamuni, through his divine power, is able to manifest such vast and boundless realms, and his voice of Dharma is also like this. No one can find the limit of the Buddha's voice. The Buddha's skillful means are immeasurable and boundless, and the beings he transforms are unable to know these skillful means. Good man! The Buddha's physical body is also immeasurable and boundless, and no one can measure his body or see the top of his head. Good man! If this assembly wished to enter the Buddha's abdomen, they could all be accommodated. After entering the abdomen, if some wished to be at the edge of the abdomen, it would be impossible, yet the Tathagata's abdomen would not increase or decrease. If all beings were to gather together and wish to come and go, they would not encounter any obstruction in a single pore, and even the heavenly eye would not be able to see the edge of a single pore, and the pore would not increase or decrease. The body of the Buddha, the World Honored One, is thus immeasurable and boundless. Good man!
！彼佛世界亦無量無邊。善男子！假使十方如一恒河沙等世界，所有眾生入彼世界，亦得容受。何以故？彼佛初發菩提心時，所作誓願無量無邊。善男子！置是一恒河沙等世界眾生，乃至十方千恒河沙等世界眾生，入彼世界亦得容受，如其本相不增不減。善男子！釋迦如來初發無上菩提心時，欲得具足一切智，故發大誓願，是故今者所得世界無量無邊。
「善男子！釋迦牟尼以是四法，諸佛世尊所不能及。善男子！汝今持此月光明無垢凈華，往于西方，如目所見娑婆世界，並持我聲問訊彼佛：『起居輕利，氣力安不？』」
爾時，無垢功德光明王佛，取月光無垢凈華，與二菩薩而告之曰：「汝今乘我大神通力往彼世界。」爾時，會中有二萬菩薩白佛言：「世尊！如是！如是！我等今當乘佛神力，往彼世界，見釋迦如來，供養、恭敬、尊重、讚歎。」彼佛告曰：「善男子！汝等宜知是時。」
時二菩薩與二萬大士乘佛神力，發善華界，一念之頃，忽然來到娑婆世界耆阇崛山，在如來前，長跪叉手，前白佛言：「世尊！東方去此八十九億佛之世界，彼有世界名曰善華，是中有佛，號無垢功德光明王佛。今現在與諸菩薩摩訶薩等大眾圍繞，讚歎世尊無量功德，作如是言：『娑婆世界有釋迦牟尼如來，今現在為諸大眾轉
【現代漢語翻譯】 現代漢語譯本 『那個佛的世界也是無量無邊的。善男子！假設十方如一個恒河沙數的世界，所有眾生進入那個世界，也能夠容納。為什麼呢？因為那位佛最初發菩提心的時候，所發的誓願是無量無邊的。善男子！就算是一個恒河沙數的世界的眾生，乃至十方千個恒河沙數的世界的眾生，進入那個世界也能夠容納，就像它本來的樣子，不會增加也不會減少。善男子！釋迦如來最初發無上菩提心的時候，想要獲得圓滿的一切智慧，所以發了大誓願，因此現在所得到的世界是無量無邊的。』 『善男子！釋迦牟尼憑藉這四種法，是諸佛世尊都不能比的。善男子！你現在拿著這月光明無垢凈華，前往西方，就像你眼睛所看到的娑婆世界，並且帶著我的問候去問候那位佛：『起居輕便順利，氣力安好嗎？』 當時，無垢功德光明王佛，拿起月光無垢凈華，交給兩位菩薩並告訴他們說：『你們現在乘著我的大神通力前往那個世界。』當時，法會中有兩萬菩薩對佛說：『世尊！是的！是的！我們現在應當乘著佛的神力，前往那個世界，拜見釋迦如來，供養、恭敬、尊重、讚歎。』那位佛告訴他們說：『善男子！你們應當知道時機。』 當時，兩位菩薩和兩萬大士乘著佛的神力，從善華界出發，一念之間，忽然來到娑婆世界的耆阇崛山，在如來面前，長跪合掌，向前對佛說：『世尊！東方距離這裡八十九億佛的世界，那裡有一個世界名叫善華，那裡有一位佛，號為無垢功德光明王佛。現在正與諸菩薩摩訶薩等大眾圍繞，讚歎世尊無量的功德，這樣說道：『娑婆世界有釋迦牟尼如來，現在正在為諸大眾轉』
【English Translation】 English version 'That Buddha's world is also immeasurable and boundless. Good man! Suppose that all the beings in worlds as numerous as the sands of the Ganges in ten directions were to enter that world, they would also be accommodated. Why is that? Because when that Buddha first generated the Bodhi mind, the vows he made were immeasurable and boundless. Good man! Even if it were the beings of a world as numerous as the sands of the Ganges, or even the beings of a thousand worlds as numerous as the sands of the Ganges in ten directions, were to enter that world, they would also be accommodated, just as it is in its original state, neither increasing nor decreasing. Good man! When Shakyamuni Tathagata first generated the unsurpassed Bodhi mind, he wished to attain complete all-knowing wisdom, therefore he made great vows, and thus the world he has now attained is immeasurable and boundless.' 'Good man! Shakyamuni, by means of these four dharmas, is unmatched by all the Buddhas, the World Honored Ones. Good man! Now, take this moon-bright, immaculate, pure flower, and go to the west, to the Saha world as you see it, and with my voice, inquire of that Buddha: 'Are you well and at ease, and is your strength good?' At that time, the Buddha Immaculate Merit Light King, took the moon-bright, immaculate, pure flower, and gave it to two Bodhisattvas, saying to them: 'Now, by my great spiritual power, go to that world.' At that time, in the assembly, twenty thousand Bodhisattvas said to the Buddha: 'World Honored One! Yes! Yes! We shall now, by the Buddha's spiritual power, go to that world, see Shakyamuni Tathagata, and make offerings, pay respects, honor, and praise him.' That Buddha said to them: 'Good men! You should know the right time.' At that time, the two Bodhisattvas and twenty thousand great beings, by the Buddha's spiritual power, departed from the Good Flower World, and in an instant, suddenly arrived at Mount Gridhrakuta in the Saha world. They knelt down with palms together before the Tathagata, and said to the Buddha: 'World Honored One! To the east, beyond eighty-nine billion Buddha worlds, there is a world named Good Flower, and in that world there is a Buddha named the Immaculate Merit Light King Buddha. He is now surrounded by a great assembly of Bodhisattvas Mahasattvas, praising the immeasurable merits of the World Honored One, saying: 'In the Saha world, there is a Shakyamuni Tathagata, who is now turning'
正法輪。彼佛世尊為菩薩時，初勸化我發菩提心，以是因緣我于爾時尋得發於無上道心，我發心已，復勸修集六波羅蜜，乃至如來以是四法，諸佛世尊所不能及。』是故彼佛以此月光明無垢凈華，供養世尊，問訊如來：『起居輕利，氣力安不？』」
「善男子！東方妙樂世界阿閦如來，所坐之處師子之座，亦六種動，亦有無量諸大菩薩見是事已，白佛言：『世尊！何因緣故，如來所坐師子座處，如是震動？』
「如上所說，一切東方亦復如是。爾時，東方無量無邊阿僧祇等諸大菩薩，皆來到此娑婆世界，悉持月光明無垢凈華，見佛，供養、恭敬、尊重、讚歎。善男子！如是東方無量諸佛，皆遣諸菩薩稱讚於我。
「善男子！我今見此南方去此世界，過一恒河沙等諸佛國土，彼有世界名離諸憂，是中有佛，號無憂功德如來，今現在說法。復有世界名閻浮光明，是中有佛，號法自在師子游戲如來。復有世界名安須彌，是中有佛，號道自在娑羅王如來。復有世界名功德樓王，是中有佛，號師子吼王如來。復有世界名珍寶莊嚴，是中有佛，號八臂勝雷如來。復有世界名真珠光明遍照，是中有佛，號珍寶藏功德吼如來。復有世界名天月，是中有佛，號火藏如來。復有世界名栴檀根，是中有佛，號星宿稱如來。復有世界名曰
【現代漢語翻譯】 現代漢語譯本：『正法輪。』那位佛世尊在還是菩薩的時候，最初勸導我發起菩提心（覺悟之心），因為這個因緣，我當時就立刻發起了無上道心（追求最高真理的心）。我發心之後，他又勸我修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至如來以這四種功德，是諸佛世尊都無法企及的。』因此，那位佛用這月光明無垢凈華，供養世尊，問候如來：『起居安好，身體輕快，氣力安穩嗎？』 『善男子！東方妙樂世界阿閦如來（不動如來），所坐的獅子座，也發生了六種震動，也有無數的大菩薩看到這件事後，稟告佛說：『世尊！是什麼因緣，如來所坐的獅子座會這樣震動？』 『如上面所說，一切東方的情況也是這樣。』當時，東方無量無邊的阿僧祇（極大的數字）等大菩薩，都來到這個娑婆世界（我們所處的世界），都拿著月光明無垢凈華，拜見佛，供養、恭敬、尊重、讚歎。善男子！像這樣，東方無數的佛，都派遣菩薩來稱讚我。 『善男子！我現在看到這南方，距離這個世界，超過一恒河沙（極大的數字）等佛國土，那裡有一個世界名叫離諸憂，那裡有一尊佛，號為無憂功德如來，現在正在說法。又有一個世界名叫閻浮光明，那裡有一尊佛，號為法自在師子游戲如來。又有一個世界名叫安須彌，那裡有一尊佛，號為道自在娑羅王如來。又有一個世界名叫功德樓王，那裡有一尊佛，號為師子吼王如來。又有一個世界名叫珍寶莊嚴，那裡有一尊佛，號為八臂勝雷如來。又有一個世界名叫真珠光明遍照，那裡有一尊佛，號為珍寶藏功德吼如來。又有一個世界名叫天月，那裡有一尊佛，號為火藏如來。又有一個世界名叫栴檀根，那裡有一尊佛，號為星宿稱如來。又有一個世界名叫』
【English Translation】 English version: 『The Righteous Dharma Wheel.』 That World-Honored One, when he was a Bodhisattva, first encouraged me to generate the Bodhi mind (the mind of enlightenment). Because of this cause, I then immediately generated the unsurpassed mind of the Way (the mind seeking the highest truth). After I generated this mind, he further encouraged me to cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), to the point that the Tathagata, with these four virtues, is unmatched by all the World-Honored Ones.』 Therefore, that Buddha used this moon-bright, immaculate, pure flower to make offerings to the World-Honored One, and inquired of the Tathagata: 『Are you well in your daily life, light in body, and stable in strength?』 『Good man! In the Eastern World of Wonderful Joy, the lion seat where Akshobhya Tathagata (Immovable Tathagata) sits also experienced six kinds of shaking. Countless great Bodhisattvas, having seen this, reported to the Buddha, saying: 『World-Honored One! What is the cause that the lion seat where the Tathagata sits is shaking in this way?』 『As mentioned above, the situation is the same in all the Eastern directions.』 At that time, countless, boundless, asamkhya (an extremely large number) great Bodhisattvas from the East all came to this Saha world (the world we inhabit), each holding a moon-bright, immaculate, pure flower, to see the Buddha, make offerings, pay respects, honor, and praise him. Good man! In this way, countless Buddhas from the East all sent Bodhisattvas to praise me. 『Good man! I now see that in the South, beyond a number of Buddha lands equal to the sands of one Ganges River (an extremely large number), there is a world named Free from All Worries, where there is a Buddha named Worry-Free Merit Tathagata, who is now expounding the Dharma. There is also a world named Jambudvipa Light, where there is a Buddha named Dharma-Free Lion Play Tathagata. There is also a world named Ansumeru, where there is a Buddha named Way-Free Sala King Tathagata. There is also a world named Merit Tower King, where there is a Buddha named Lion Roar King Tathagata. There is also a world named Jeweled Adornment, where there is a Buddha named Eight-Armed Victorious Thunder Tathagata. There is also a world named Pearl Light Illuminating All, where there is a Buddha named Jeweled Treasury Merit Roar Tathagata. There is also a world named Heavenly Moon, where there is a Buddha named Fire Treasury Tathagata. There is also a world named Sandalwood Root, where there is a Buddha named Constellation Name Tathagata. There is also a world named』
稱香。是中有佛，號功德力娑羅王如來。復有世界名曰善釋，是中有佛，號妙音自在如來。復有世界名頭蘭若，是中有佛，號娑羅勝毗婆王如來。復有世界名月自在，是中有佛，號光明自在如來。復有世界名善雷音，是中有佛，號妙音自在如來。復有世界名寶和合，是中有佛，號寶掌龍王如來。復有世界名垂寶樹，是中有佛，號雨音自在法月光明如來。如是南方無量無邊阿僧祇等現在諸佛，悉是我昔為菩薩時，初可勸發菩提心者，是諸世尊師子座處亦皆震動，彼諸佛等，亦各讚歎我之功德，亦遣無量無邊阿僧祇等諸大菩薩，持月光明無垢凈華，悉來至此娑婆世界耆阇崛山，見佛、禮拜、供養、恭敬、尊重、讚歎，卻坐一面次第聽法。
「善男子！我今復見西方去此七萬七千百千由旬佛之世界，彼有世界名寂靜，是中有佛，號曰寶山，今現在為諸四眾說微妙法。復有勝光無憂佛、音智藏佛、稱廣佛、遍藏佛、梵華勢進佛、法燈勇佛、勝音山佛、稱音王佛、梵音王佛，如是西方無量無邊阿僧祇等諸佛世尊，亦是我昔為菩薩時，初可勸發菩提心者，是諸世尊師子之座亦皆震動，彼諸佛等亦各讚歎我之功德，亦遣無量無邊阿僧祇等諸大菩薩，持月光明無垢寶華，悉來至此娑婆世界耆阇崛山，見佛、禮拜、供養、恭敬、尊重、
讚歎，卻坐一面，次第聽法。
「東北方去此百千那由他佛世界，彼有世界名無垢，是中有佛，號離熱惱增毗沙門娑羅王如來，有二菩薩，一名寶山，二名光明觀。復有壞諸魔佛、娑羅王佛、大力光明佛、蓮華增佛、栴檀佛、彌樓王佛、堅沉水佛、火智大力佛。如是無量諸佛如來，乃至北方四維上下，皆亦如是。」
爾時，釋迦牟尼如來，以大神力，為欲容受如是眾故，即一一變來會者身，極令微細如亭歷子，娑婆世界虛空及地，彌滿側塞間無空處乃至一毛。時諸眾生各不相見，亦復不見大小諸山、須彌山王、大小鐵圍二國中間幽冥之處，及上諸天所有宮殿，下至不見金剛地際，唯除一人佛世尊也。
爾時，釋迦牟尼如來複入遍虛空斷諸法定意三昧，令此無量月光凈華，悉入一切身諸毛孔，一切大眾悉皆自見。爾時，眾生都不憶念佛色身相，唯見毛孔，有妙園觀，其園觀中，有諸寶樹，其樹復有種種莖葉，華果茂盛，種種寶衣、天幡、幢蓋、天冠、寶飾、真珠、瓔珞，所有莊嚴，譬如西方安樂世界。是諸大眾見是事已，復作思惟：「今我當往遊觀彼園。」爾時，唯除三惡眾生及無色天，其餘所有一切大眾，皆從毛孔入如來身，處園而坐。爾時，如來還舍神足，時諸大眾各各還得如本相見，各相謂言：「如來今者
【現代漢語翻譯】 現代漢語譯本：他們讚歎佛陀，然後在一旁坐下，依次聽聞佛法。 『從東北方向，經過百千那由他（極大的數量單位）個佛世界，那裡有一個名為無垢的世界，其中有一尊佛，號為離熱惱增毗沙門娑羅王如來（意為：遠離煩惱、增長威力的娑羅樹王如來）。他有兩位菩薩，一位名叫寶山，另一位名叫光明觀。還有壞諸魔佛（意為：能摧毀一切魔障的佛）、娑羅王佛（意為：娑羅樹王佛）、大力光明佛（意為：具有強大光明力量的佛）、蓮華增佛（意為：蓮花增長佛）、栴檀佛（意為：栴檀香佛）、彌樓王佛（意為：須彌山王佛）、堅沉水佛（意為：堅固沉水香佛）、火智大力佛（意為：具有火焰智慧和強大力量的佛）。像這樣無量無數的諸佛如來，乃至北方、四維（東南、西南、西北）、上方、下方，也都是如此。』 那時，釋迦牟尼如來以大神通力，爲了容納如此眾多的聽眾，就將每一位前來集會者的身體變得極其微小，如同亭歷子（一種極小的種子）一般。娑婆世界的虛空和地面，都被擠得滿滿當當，沒有一絲空隙，甚至連一根毫毛的空間都沒有。這時，所有的眾生都互相看不見，也看不見大小山脈、須彌山王、大小鐵圍山之間的幽暗之處，以及上方諸天的所有宮殿，下至看不見金剛地基，唯獨佛世尊一人能看見。 那時，釋迦牟尼如來又進入遍虛空斷諸法定意三昧（意為：遍佈虛空、斷除一切法執的禪定），讓這無量的月光凈華，都進入一切眾生的每一個毛孔。一切大眾都看見了自己。這時，眾生都不再憶念佛的色身相貌，只看見毛孔中，有美妙的園林景觀。園林中，有各種寶樹，樹上長著各種莖葉，花果茂盛，還有各種寶衣、天幡、幢蓋、天冠、寶飾、珍珠、瓔珞等裝飾，其莊嚴景象，如同西方極樂世界一般。這些大眾看到這些景象后，又開始思索：『現在我應當前往遊覽那個園林。』這時，除了三惡道眾生和無色界天人，其餘所有的大眾，都從毛孔進入如來身體，在園林中坐下。這時，如來收回神通，大眾各自恢復了原來的樣子，互相說道：『如來現在……』
【English Translation】 English version: They praised the Buddha, then sat to one side, listening to the Dharma in order. 'From the northeast, passing through hundreds of thousands of nayutas (an extremely large unit of number) of Buddha worlds, there is a world named Immaculate. In that world, there is a Buddha named the Tathagata, the King of the Sala Tree, Free from Heat and Increasing Power (meaning: the Tathagata who is free from afflictions and increases power, like a king of the Sala tree). He has two Bodhisattvas, one named Treasure Mountain and the other named Light Observation. There are also the Buddhas who Destroy All Demons, the King of the Sala Tree Buddha, the Buddha of Great Powerful Light, the Buddha of Increasing Lotus, the Sandalwood Buddha, the King of Mount Meru Buddha, the Firmly Submerged Water Buddha, and the Buddha of Fire Wisdom and Great Power. Like this, there are countless Buddhas, Tathagatas, and so on, to the north, the four intermediate directions (southeast, southwest, northwest), above, and below, all are like this.' At that time, the Tathagata Shakyamuni, with great supernatural power, in order to accommodate such a large audience, transformed the bodies of each attendee to be extremely tiny, like a tiny seed. The space and ground of the Saha world were completely filled, without any gaps, not even the space of a single hair. At this time, all beings could not see each other, nor could they see the large and small mountains, Mount Sumeru, the dark places between the great and small iron mountains, and all the palaces of the heavens above, down to the base of the diamond ground, except for the World Honored One, the Buddha. At that time, the Tathagata Shakyamuni again entered the Samadhi of Pervading Space and Severing All Dharmas (meaning: the samadhi that pervades space and cuts off all attachments to dharmas), allowing the immeasurable moonlight pure flowers to enter every pore of all beings. All the assembly saw themselves. At this time, beings no longer remembered the physical form of the Buddha, but only saw in their pores, beautiful garden views. In the gardens, there were various precious trees, with various stems, leaves, and abundant flowers and fruits, as well as various precious garments, heavenly banners, canopies, heavenly crowns, precious ornaments, pearls, and necklaces, all adorned like the Western Pure Land of Bliss. After seeing these scenes, the assembly thought, 'Now I should go and visit that garden.' At this time, except for the beings of the three evil realms and the formless heavens, all the rest of the assembly entered the Tathagata's body through their pores and sat in the garden. At this time, the Tathagata withdrew his supernatural powers, and the assembly each regained their original appearance, saying to each other, 'The Tathagata now...'
為在何處？」
爾時，彌勒菩薩告諸大眾：「汝等當知，我今與汝等，悉在如來身份之中。」爾時，大眾即見如來身之內外，尋自覺知與無量大眾集聚，共處如來身中，復相謂言：「我等為從何處得入？誰將導我令入是中？」彌勒菩薩復告之曰：「諦聽！諦聽！如來今者現大神通變化之力，復為利益我等大眾將欲說法，仁等今當一心專念。」爾時，大眾聞是語已，長跪合掌，受教而聽。
爾時，世尊以一切行門而演說法：「何等名為一切行門？出生死淤泥，入八聖道，具足成就得一切智。善男子！有十專心發於菩提，能入是門。何等為十？一者欲令眾生悉得解脫，迴向隨喜故；二者發大悲心攝眾生故；三者欲度未度，精勤修治無上法船故；四者欲解未解者莊嚴，觀脫于虛妄顛倒故；五者欲師子吼無所怖畏莊嚴，觀于諸法性無我故；六者欲隨所到一切世界心無分別，善學諸法，同十喻故；七者欲得光明莊嚴世界，修治戒聚，令清凈故；八者成就莊嚴如來十力，具足一切波羅蜜故；九者成就莊嚴四無所畏，如說而作故；十者莊嚴十八不共之法，隨所聞法悉得無餘，不放逸故。是名十法專心，發於無上菩提，則能入是一切行門，即得不退無上菩提、無相行門、智道行門，一切法無我心、無思惟，不生不滅，是名菩薩不退
【現代漢語翻譯】 現代漢語譯本 『為在何處？』 那時，彌勒菩薩（Maitreya Bodhisattva，未來佛）告訴大眾：『你們應當知道，我現在和你們，都在如來的身軀之中。』當時，大眾立即看見如來的身體內外，隨即自覺知道與無量的大眾聚集在一起，共同處於如來的身體之中，又互相說道：『我們是從哪裡進入的？是誰引導我們進入這裡的？』彌勒菩薩又告訴他們說：『仔細聽！仔細聽！如來現在顯現大神通變化的力量，又爲了利益我們大眾將要說法，你們現在應當一心專注。』當時，大眾聽到這話后，長跪合掌，接受教誨而聽。 那時，世尊用一切行門來演說佛法：『什麼叫做一切行門？就是從生死泥潭中出生，進入八聖道（Eightfold Noble Path），圓滿成就獲得一切智慧。善男子！有十種專心發菩提心，能夠進入這個門。哪十種呢？第一，希望眾生都得到解脫，迴向隨喜的緣故；第二，發起大悲心來攝受眾生的緣故；第三，希望度脫尚未得度的人，精勤修治無上法船的緣故；第四，希望解開尚未解開的迷惑，觀察脫離虛妄顛倒的緣故；第五，希望像獅子吼一樣無所畏懼，觀察諸法自性無我的緣故；第六，希望隨所到達的一切世界，心中沒有分別，善於學習諸法，如同十種譬喻的緣故；第七，希望得到光明莊嚴的世界，修治戒律，使之清凈的緣故；第八，成就莊嚴如來的十力（Ten Powers of a Buddha），圓滿一切波羅蜜（Paramita，到彼岸）的緣故；第九，成就莊嚴四無所畏（Four Fearlessnesses），如所說的那樣去做事的緣故；第十，莊嚴十八不共之法（Eighteen Unique Qualities of a Buddha），隨所聽聞的佛法都能完全領悟，不放逸的緣故。這叫做十種專心，發起無上菩提心，就能進入這『一切行門』，即能得到不退轉的無上菩提、無相行門、智道行門，一切法無我心、無思惟，不生不滅，這叫做菩薩不退。』
【English Translation】 English version 'Where are we?' At that time, Bodhisattva Maitreya (the future Buddha) addressed the assembly, saying, 'You should know that I and all of you are now within the body of the Tathagata (Buddha).' At that moment, the assembly immediately saw the inside and outside of the Tathagata's body, and they realized that they were gathered with countless others, all within the Tathagata's body. They then asked each other, 'From where did we enter? Who guided us to enter here?' Bodhisattva Maitreya then told them, 'Listen carefully! Listen carefully! The Tathagata is now manifesting the power of great spiritual transformation, and is about to teach the Dharma for the benefit of us all. You should now focus your minds intently.' At that time, the assembly, upon hearing these words, knelt down, joined their palms, and listened with reverence. Then, the World Honored One expounded the Dharma using all practices, saying, 'What are called all practices? They are to emerge from the mud of birth and death, enter the Eightfold Noble Path, and fully accomplish the attainment of all wisdom. Good men! There are ten focused minds that give rise to Bodhi, which can enter this gate. What are the ten? First, the desire for all beings to attain liberation, dedicating merit with joy; second, the arising of great compassion to embrace all beings; third, the desire to liberate those not yet liberated, diligently cultivating the supreme Dharma boat; fourth, the desire to resolve the unresolved, observing and escaping from false and inverted views; fifth, the desire to roar like a lion without fear, observing the selflessness of all dharmas; sixth, the desire to have no discrimination in all worlds one reaches, skillfully learning all dharmas, like the ten similes; seventh, the desire to obtain a world adorned with light, cultivating the precepts to make them pure; eighth, the accomplishment of the adornment of the Tathagata's Ten Powers, fully completing all Paramitas (perfections); ninth, the accomplishment of the adornment of the Four Fearlessnesses, acting as spoken; tenth, the adornment of the Eighteen Unique Qualities of a Buddha, fully understanding all the Dharma one hears, without negligence. These are called the ten focused minds, giving rise to supreme Bodhi, which can enter this 'all practices' gate, and thus attain non-retrogression in supreme Bodhi, the practice of non-form, the practice of the path of wisdom, the mind of selflessness in all dharmas, without thought, without arising or ceasing. This is called the non-retrogression of a Bodhisattva.'
轉地。以是故，非退非不退，非斷非常，非定非亂。」
說是法時，如來腹內八十億恒河沙等菩薩摩訶薩，得不退轉于阿耨多羅三藐三菩提，不可數菩薩摩訶薩得諸三昧甚深法忍，悉從如來身毛孔出，心大驚怪，嘆未曾有。即于佛前，頭面著地，為佛作禮，起已忽然各還十方本佛世界，復聞釋迦牟尼如來所演音聲，過十方無量無邊阿僧祇等諸佛世界，無諸障閡。是諸菩薩雖還彼界，續聞如來所演音教，章句義味無所減少，如在佛前，近聽無異。身亦如是，遍諸十方無量世界。亦有無量無邊阿僧祇菩薩、聲聞，亦見毛孔出入無礙。如是第二，乃至一切一一毛孔出入無礙，十方世界亦如是。
爾時，大眾從釋迦如來毛孔中出，頭面禮佛，右繞三匝，住于佛前，以種種音聲而讚歎佛。爾時，欲界、色界諸天，雨種種華、涂香、末香、幢幡、瓔珞，微妙技樂供養如來。
爾時，會中有一菩薩名無畏等地，長跪叉手，前白佛言：「世尊！如是大經當名何等？云何奉持？」
佛告無畏等地菩薩：「是經當名『解了一切陀羅尼門』，亦名『無量佛』，亦名『大眾』，亦名『授菩薩記』，亦名『四無所畏出現於世』，亦名『一切諸三昧門』，亦名『示現諸佛世界』，亦名『猶如大海』，亦名『無量』，亦名『大悲蓮華』。」
【現代漢語翻譯】 現代漢語譯本：因此，既不是退轉也不是不退轉，既不是斷滅也不是常住，既不是定也不是亂。 當佛陀宣說此法時，如來腹內有八十億恒河沙數那樣多的菩薩摩訶薩（菩薩中的大菩薩），他們獲得了在阿耨多羅三藐三菩提（無上正等正覺）上不退轉的境界，還有無數的菩薩摩訶薩獲得了各種甚深的三昧（禪定）和法忍（對佛法的深刻理解和接受），他們都從如來的身毛孔中出來，心中感到非常驚訝和奇怪，讚歎從未有過這樣的事情。他們立即在佛前，頭面觸地，向佛頂禮，起身之後忽然各自回到十方各自的佛國世界，又聽到釋迦牟尼如來所宣說的音聲，傳遍超過十方無量無邊的阿僧祇（極大的數字）等諸佛世界，沒有任何障礙。這些菩薩雖然回到了各自的世界，仍然繼續聽到如來所宣說的教誨，章句和義理味道沒有絲毫減少，就像在佛前，近距離聽聞一樣沒有差別。他們的身體也同樣遍佈十方無量世界。也有無量無邊的阿僧祇菩薩和聲聞（聽聞佛陀教誨而修行的人），也看到從毛孔中出入沒有任何障礙。像這樣第二次，乃至一切一一毛孔出入都沒有障礙，十方世界也是如此。 這時，大眾從釋迦如來的毛孔中出來，頭面禮佛，右繞佛三圈，站在佛前，用各種聲音讚歎佛。這時，欲界（佛教宇宙觀中最低的一界）的諸天，降下各種鮮花、涂香、末香、幢幡、瓔珞，以及美妙的音樂來供養如來。 這時，會中有一位菩薩名叫無畏等地，他長跪合掌，上前對佛說：『世尊！這樣的大經應當叫什麼名字？我們應當如何奉持？』 佛告訴無畏等地菩薩：『這部經應當名為『解了一切陀羅尼門』（理解一切總持法門的途徑），也名為『無量佛』，也名為『大眾』，也名為『授菩薩記』（為菩薩授記未來成佛），也名為『四無所畏出現於世』（佛陀的四種無畏），也名為『一切諸三昧門』（通往一切禪定的途徑），也名為『示現諸佛世界』（展示諸佛世界），也名為『猶如大海』，也名為『無量』，也名為『大悲蓮華』。』
【English Translation】 English version: Therefore, it is neither regression nor non-regression, neither annihilation nor permanence, neither fixed nor chaotic. When the Buddha was expounding this Dharma, eighty billion times the sands of the Ganges River worth of Bodhisattva Mahasattvas (great Bodhisattvas) within the Tathagata's abdomen attained non-regression in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and countless Bodhisattva Mahasattvas attained various profound Samadhis (meditative states) and Dharma-kṣānti (acceptance of the Dharma), all emerging from the pores of the Tathagata's body. They were greatly astonished and amazed, marveling at this unprecedented event. Immediately, they prostrated before the Buddha, touching their heads to the ground, and after rising, they suddenly returned to their respective Buddha-lands in the ten directions. They continued to hear the voice of Shakyamuni Tathagata, which permeated countless Asankhyeyas (immeasurable numbers) of Buddha-lands in the ten directions without any obstruction. Although these Bodhisattvas had returned to their respective realms, they continued to hear the Tathagata's teachings, with the phrases and meanings undiminished, as if they were still in the presence of the Buddha, listening closely without any difference. Their bodies were also similarly present throughout the immeasurable worlds of the ten directions. There were also countless Asankhyeyas of Bodhisattvas and Sravakas (disciples who hear the Buddha's teachings) who also saw the unobstructed entry and exit from the pores. This happened a second time, and so on, until every single pore had unobstructed entry and exit, and the worlds of the ten directions were the same. At that time, the assembly emerged from the pores of Shakyamuni Tathagata, prostrated before the Buddha, circumambulated him three times to the right, and stood before the Buddha, praising him with various sounds. At that time, the Devas (gods) of the Kama-dhatu (desire realm) rained down various flowers, scented ointments, powdered incense, banners, and necklaces, and offered exquisite music to the Tathagata. At that time, a Bodhisattva named Fearless Ground and others in the assembly knelt down, joined their palms, and said to the Buddha, 'World Honored One! What should this great Sutra be named? How should we uphold it?' The Buddha told the Bodhisattva Fearless Ground and others, 'This Sutra should be named 『The Door to Understanding All Dharanis』 (the path to understanding all mantras), also named 『Immeasurable Buddha』, also named 『The Great Assembly』, also named 『Bestowing Predictions on Bodhisattvas』 (predicting the future Buddhahood of Bodhisattvas), also named 『The Appearance of the Four Fearlessnesses in the World』 (the four fearlessnesses of the Buddha), also named 『The Door to All Samadhis』 (the path to all meditative states), also named 『Manifesting the Buddha-lands』, also named 『Like the Great Ocean』, also named 『Immeasurable』, also named 『The Great Compassion Lotus Flower』.'
無畏等地菩薩摩訶薩復白佛言：「世尊！若有善男子、善女人，受持是經，讀誦通利，為他人說，乃至一偈，得幾所福？」
佛告無畏等地菩薩：「我已先說所得福德，今當爲汝更略說之。善男子、善女人若有受持是經，讀誦通利，為他人說，乃至一偈，於後五十歲中，乃至有能書寫一偈，所得功德勝諸菩薩十大劫中行六波羅蜜。何以故？諸天魔、梵、沙門、婆羅門、夜叉、羅剎、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、拘辦荼、餓鬼、毗舍遮、人及非人，有瞋恚心者，聞是經已，即得清凈、柔軟、歡喜，而離諸病、忿怒、怨賊，種種斗諍，消滅一切暴風惡雨，病者得愈，飢渴者得飽滿，受諸快樂，和合相順。瞋恚之者，能令忍辱。怖畏者無所畏怖，受諸歡樂。有煩惱者令離煩惱，能令善根一切增長，能拔惡道所有眾生，能示三乘出要之路，能得甚深法忍三昧陀羅尼門，能與眾生作大利益，能坐道場金剛之座，能破四魔，能示一切助菩提法，能轉法輪。無聖財者能令具足，能令無量無邊眾生入無畏城。以是因緣，能持此經，讀誦通利，為他人說乃至一偈，若后末世五十歲中，乃至有能書寫一偈，得如是等無量無邊福德之聚。是故我今說如是經，如是大經當付囑誰？誰能於後五十歲中護持是法？誰能與諸
【現代漢語翻譯】 現代漢語譯本 無畏等地的菩薩摩訶薩再次對佛說：『世尊！如果有善男子、善女人，受持這部經，讀誦通達，為他人解說，哪怕只是一偈，能獲得多少福德呢？』 佛告訴無畏等地的菩薩：『我已先說過所得的福德，現在將為你們更簡略地說一下。善男子、善女人如果有人受持這部經，讀誦通達，為他人解說，哪怕只是一偈，在後來的五十年中，甚至有人能書寫一偈，所獲得的功德勝過諸菩薩在十大劫中修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？諸天、魔、梵天、沙門（出家修行者）、婆羅門（祭司）、夜叉（守護神）、羅剎（惡鬼）、龍、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、拘辦荼（甕形鬼）、餓鬼、毗舍遮（食人鬼）、人和非人，有嗔恚心的人，聽聞這部經后，就能得到清凈、柔和、歡喜，從而遠離各種疾病、憤怒、怨恨、盜賊，各種爭鬥，消滅一切暴風惡雨，病人得以痊癒，飢渴的人得到飽足，享受各種快樂，和睦相處。嗔恚的人，能變得忍辱。恐懼的人不再畏懼，享受各種歡樂。有煩惱的人能遠離煩惱，能使一切善根增長，能拔除惡道中的所有眾生，能指示三乘（聲聞乘、緣覺乘、菩薩乘）的解脫之路，能獲得甚深法忍三昧陀羅尼門（甚深禪定和總持法門），能給眾生帶來大利益，能坐上道場金剛之座，能破除四魔（煩惱魔、五蘊魔、死魔、天魔），能指示一切助菩提法，能轉法輪。沒有聖財的人能使其具足，能使無量無邊的眾生進入無畏城。因為這個緣故，能受持此經，讀誦通達，為他人解說，哪怕只是一偈，如果在後來的末世五十年中，甚至有人能書寫一偈，就能獲得如此等等無量無邊的福德聚集。因此我現在說這部經，這樣的大經應當付囑給誰呢？誰能在後來的五十年中護持這部法呢？誰能給諸』
【English Translation】 English version Then, the Bodhisattva Mahasattvas, such as Fearless, addressed the Buddha again, saying: 'World Honored One! If there are good men or good women who receive and uphold this sutra, recite it fluently, and explain it to others, even just one verse, how much merit will they obtain?' The Buddha told the Bodhisattvas, such as Fearless: 'I have already spoken of the merit obtained, but now I will briefly explain it further for you. If good men or good women receive and uphold this sutra, recite it fluently, and explain it to others, even just one verse, in the subsequent fifty years, even if someone can write down one verse, the merit obtained will surpass that of all Bodhisattvas practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) for ten great kalpas. Why is this so? All devas (gods), maras (demons), Brahmas, sramanas (ascetics), Brahmins (priests), yakshas (nature spirits), rakshasas (demons), dragons, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), kumbhandas (grotesque spirits), pretas (hungry ghosts), pisacas (flesh-eating demons), humans, and non-humans, those with anger in their hearts, upon hearing this sutra, will attain purity, gentleness, and joy, and will be free from all diseases, anger, resentment, thieves, various conflicts, and will eliminate all violent storms and evil rains. The sick will be healed, the hungry and thirsty will be satisfied, they will experience all kinds of happiness, and live in harmony. Those with anger will become patient. Those who are fearful will have no fear and will experience all kinds of joy. Those with afflictions will be freed from afflictions, and all good roots will grow. It can liberate all beings in the evil realms, it can show the path of liberation of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), it can obtain the profound Dharma-patience Samadhi Dharani gate (profound meditation and the gate of total retention), it can bring great benefit to all beings, it can sit on the Vajra seat of the Bodhi-mandala, it can break the four maras (the mara of afflictions, the mara of the five aggregates, the mara of death, and the mara of the devas), it can show all the auxiliary practices for Bodhi, and it can turn the Dharma wheel. Those without sacred wealth can be made complete, and it can lead countless beings into the city of fearlessness. Because of this reason, those who can uphold this sutra, recite it fluently, and explain it to others, even just one verse, if in the subsequent last fifty years, even if someone can write down one verse, they will obtain such immeasurable and boundless accumulations of merit. Therefore, I now speak of this sutra. To whom should such a great sutra be entrusted? Who can uphold this Dharma in the subsequent fifty years? Who can give to all'
在在處處不退菩薩宣說令聞？誰復能為行非法、欲惡、貪邪見、不信善惡，有果報者，演布是教？」
爾時，大眾皆知佛心。於時有一大仙夜叉，名無怨沸宿，坐于眾中。爾時彌勒菩薩摩訶薩即從坐起，將是夜叉至於佛所。是時如來告是夜叉大仙：「汝今當受是經，乃至末後五十歲中，為不退菩薩，乃至不信善惡報者，演布是教。」
爾時，夜叉即白佛言：「我於過去八十四大劫中，以本願故，作仙夜叉，修行阿耨多羅三藐三菩提，爾時教化無量無邊阿僧祇人，安止於四無量心，復令無量無邊眾生不退轉于阿耨多羅三藐三菩提。世尊！我今當爲未來之世一切眾生作擁護故，於後末世五十歲中，受持是經，乃至從他聞四句偈，要當讀誦悉令通利，流佈與人，令不斷絕。」
佛說是經已，寂意菩薩、諸天大眾、乾闥婆等、人及非人，皆大歡喜，頭面作禮，退坐而去。
【現代漢語翻譯】 現代漢語譯本： 「在任何地方，由不退轉菩薩宣說，使人聽聞的教法是什麼？又有誰能為那些行為不合法度、心懷邪惡慾望、貪婪邪見、不相信善惡報應的人，宣講這個教法呢？」
那時，大眾都領會了佛的心意。當時，有一位名叫無怨沸宿（意為無怨怒的沸騰者）的大仙夜叉，坐在人群中。這時，彌勒菩薩摩訶薩（意為偉大的菩薩）立即從座位上站起來，帶領這位夜叉來到佛陀面前。這時，如來（佛的稱號）告訴這位夜叉大仙：『你現在應當接受這部經，在末法時期最後的五十年中，為不退轉菩薩，乃至不相信善惡報應的人，宣講這個教法。』
當時，夜叉立即對佛說：『我在過去的八十四大劫中，因為本來的願力，作為仙夜叉修行阿耨多羅三藐三菩提（意為無上正等正覺），那時教化了無量無邊阿僧祇（意為無數）的人，使他們安住於四無量心（慈、悲、喜、舍），又使無量無邊的眾生在阿耨多羅三藐三菩提的道路上不退轉。世尊！我現在爲了未來世的一切眾生作守護，在末法時期最後的五十年中，受持這部經，乃至從他人那裡聽到四句偈，都要讀誦，使之通達流暢，傳播給他人，使之不斷絕。』
佛說完這部經后，寂意菩薩、諸天大眾、乾闥婆（意為天樂神）等、人以及非人，都非常歡喜，頂禮佛足，然後退下離去。
【English Translation】 English version: 「What is the teaching that is proclaimed by the non-retrogressing Bodhisattvas everywhere, causing it to be heard? And who can expound this teaching to those who act unlawfully, harbor evil desires, are greedy and have wrong views, and do not believe in the consequences of good and evil?」
At that time, the assembly all understood the Buddha's mind. Then, there was a great celestial Yaksha named Avyathita-samvega (meaning 'unperturbed agitation'), sitting in the assembly. At that time, Bodhisattva Maitreya Mahasattva (meaning 'great Bodhisattva') immediately rose from his seat and led this Yaksha to the Buddha. Then, the Tathagata (title of the Buddha) said to this great Yaksha celestial: 『You should now receive this sutra, and in the last fifty years of the Dharma-ending age, expound this teaching to the non-retrogressing Bodhisattvas, and even to those who do not believe in the consequences of good and evil.』
At that time, the Yaksha immediately said to the Buddha: 『In the past eighty-four great kalpas, because of my original vow, I have practiced as a celestial Yaksha, cultivating Anuttara-samyak-sambodhi (meaning 'unexcelled perfect enlightenment'). At that time, I taught countless Asankhyeya (meaning 'innumerable') people, causing them to abide in the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and also caused countless beings not to regress on the path to Anuttara-samyak-sambodhi. World Honored One! Now, for the sake of protecting all beings in the future, in the last fifty years of the Dharma-ending age, I will uphold this sutra, and even if I hear a four-line verse from others, I will recite it, make it fluent, and spread it to others, so that it will not be cut off.』
After the Buddha finished speaking this sutra, Bodhisattva Samadhi-mati, the great assembly of devas, Gandharvas (meaning 'celestial musicians'), humans, and non-humans, were all greatly delighted, bowed their heads to the Buddha's feet, and then withdrew and departed.