T03n0158_大乘悲分陀利經
大正藏第 03 冊 No. 0158 大乘悲分陀利經
No. 158
大乘悲分陀利經卷第一
失三藏名今附秦錄
轉法輪品第一
如是我聞：
一時，佛住王舍城耆阇崛山中，與大比丘眾六萬二千人俱，皆是阿羅漢——諸漏已盡，盡諸有結皆得自在，心善解脫、慧善解脫，如調象王，所作已辦，脫于重擔，逮得己利往來已盡，得正智已，心得自在，到于彼岸——唯除一人長老阿難。菩薩摩訶薩眾八十四百千人俱，彌勒為首，皆得陀羅尼忍辱三昧，樂居空靜皆不退轉。娑訶世界主梵天與無量百千梵天俱，他化天子與八十百千他化天子俱，化自在天子與七十百千化自在天子俱，珊兜率天子與六十百千兜率天子俱，須夜摩天子與七十二百千須夜摩天子俱，釋提桓因與八十百千三十三天俱，毗沙門天王與其眷屬百千夜叉俱，毗留勒伽與其眷屬千鳩槃荼俱，毗留波叉與其眷屬千龍俱，提陀羅吒各與其眷屬千龍王俱。爾時世尊，與如是等上首——皆求大乘行六波羅蜜——圍繞。舍四顛倒法，明慧光照，因四諦說法，令諸菩薩摩訶薩得種種三昧，以是三昧過聲聞、辟支佛地，以是三昧令得堅固阿耨多羅三藐三菩提。
爾時彌勒菩薩摩訶薩、無礙見菩薩、水天菩薩、師子意菩薩、照明菩薩摩訶薩，如是等十千菩薩，俱從座起整衣服，面東南向，右膝著地，叉手合掌，喜踴意視，作如是言：「南無南無蓮華上多陀阿伽度、阿羅呵、三藐三佛陀，成佛未久現大神通，勸發無數億那由他百千眾生，善根成就，得不退轉阿耨多羅三藐三菩提
現代漢語譯本 《大乘悲分陀利經》第一卷 譯者失名，現附於秦錄。 第一品 轉法輪 如是我聞： 一時，佛陀住在王舍城的耆阇崛山中，與六萬二千位大比丘眾在一起，他們都是阿羅漢——諸漏已盡，斷除了一切束縛，都獲得了自在，心善解脫、慧善解脫，如同調伏的大象王，該做的都已完成，脫離了重擔，獲得了自身的利益，輪迴已盡，獲得了正智，心已自在，到達了彼岸——只有長老阿難除外。還有八十四百千位菩薩摩訶薩，以彌勒菩薩為首，他們都獲得了陀羅尼、忍辱三昧，樂於居住在空寂之處，都不再退轉。娑婆世界主梵天與無量百千梵天在一起，他化自在天子與八十百千他化自在天子在一起，化自在天子與七十百千化自在天子在一起，兜率天子與六十百千兜率天子在一起，須夜摩天子與七十二百千須夜摩天子在一起，釋提桓因與八十百千三十三天在一起，毗沙門天王與他的眷屬百千夜叉在一起，毗留勒伽與他的眷屬千鳩槃荼在一起，毗留波叉與他的眷屬千龍在一起，提陀羅吒各自與他們的眷屬千龍王在一起。當時，世尊與這些上首——他們都追求大乘，修行六波羅蜜——被他們圍繞著。捨棄了四種顛倒的見解，以明慧的光芒照耀，因四諦而說法，使諸位菩薩摩訶薩獲得種種三昧，憑藉這些三昧超越了聲聞、辟支佛的境界，憑藉這些三昧使他們獲得堅固的阿耨多羅三藐三菩提。 當時，彌勒菩薩摩訶薩、無礙見菩薩、水天菩薩、師子意菩薩、照明菩薩摩訶薩等一萬位菩薩，都從座位上站起來，整理好衣服，面向東南方，右膝著地，雙手合掌，歡喜踴躍地注視著，說道：『頂禮頂禮蓮華上多陀阿伽度、阿羅呵、三藐三佛陀，成佛不久就顯現大神通，勸發無數億那由他百千眾生，使他們的善根成就，獲得不退轉的阿耨多羅三藐三菩提。』
English version The Great Vehicle Compassion Pundarika Sutra, Volume 1 Translator's name lost, now attached to the Qin Record. Chapter 1: Turning the Dharma Wheel Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of sixty-two thousand bhikṣus, all of whom were arhats—their outflows were exhausted, they had severed all bonds and attained freedom, their minds were well liberated, their wisdom was well liberated, like tamed elephant kings, they had done what needed to be done, they had cast off their heavy burdens, they had attained their own benefit, their cycle of rebirth was exhausted, they had attained right knowledge, their minds were free, they had reached the other shore—except for the elder Ānanda. There were also eighty-four hundred thousand bodhisattva mahāsattvas, with Maitreya as their leader, all of whom had attained dhāraṇī, forbearance, and samādhi, delighted in dwelling in empty stillness, and would not regress. The lord of the Sahā world, Brahmā, was there with countless hundreds of thousands of Brahmās, the Paranirmitavaśavartin devaputra was there with eighty hundred thousand Paranirmitavaśavartin devaputras, the Nirmāṇarati devaputra was there with seventy hundred thousand Nirmāṇarati devaputras, the Tuṣita devaputra was there with sixty hundred thousand Tuṣita devaputras, the Yāma devaputra was there with seventy-two hundred thousand Yāma devaputras, Śakra, lord of the devas, was there with eighty hundred thousand Trayastriṃśa devas, Vaiśravaṇa, the heavenly king, was there with his retinue of hundreds of thousands of yakṣas, Virūḍhaka was there with his retinue of thousands of kumbhāṇḍas, Virūpākṣa was there with his retinue of thousands of nāgas, and Dhṛtarāṣṭra was there with his retinue of thousands of nāga kings. At that time, the World-Honored One was surrounded by these leaders—all of whom were seeking the Great Vehicle and practicing the six pāramitās. They had abandoned the four inverted views, shone with the light of clear wisdom, and taught the Dharma based on the Four Noble Truths, enabling the bodhisattva mahāsattvas to attain various samādhis. Through these samādhis, they surpassed the stages of śrāvakas and pratyekabuddhas, and through these samādhis, they attained firm anuttarā-samyak-saṃbodhi. At that time, the bodhisattva mahāsattvas Maitreya, Anāvaraṇadarśana, Jala, Siṃhamati, and Prabhāsa, along with ten thousand other bodhisattvas, all rose from their seats, adjusted their robes, faced southeast, knelt on their right knees, joined their palms, and with joyful and eager gazes, spoke these words: 『Homage, homage to the Tathāgata, Arhat, Samyaksaṃbuddha, Lotus-Above, who, having attained Buddhahood not long ago, manifests great spiritual powers, and encourages countless billions of nayutas of hundreds of thousands of beings, enabling their roots of goodness to be perfected, and to attain non-regressing anuttarā-samyak-saṃbodhi.』
。」
爾時寶照明菩薩即從座起，整衣服，右膝著地，叉手合掌，白佛言：「世尊！以何因緣，彌勒菩薩、無礙見菩薩、水天菩薩、師子意菩薩、照明菩薩摩訶薩，如是等十千菩薩，俱舍世尊所說法，從座起，整衣服，面東南向，右膝著地，叉手合掌，喜踴意視，作如是言：『南無南無蓮華上多陀阿伽度、阿羅呵、三藐三佛陀，甚為希有，成佛未久現大神通，瑞應勸發無數億那由他百千眾生善根成就。』蓮華上如來、應供、正遍知，去此遠近？成阿耨多羅三藐三菩提來幾時？蓮華上如來世界何名？彼土嚴飾，云何莊嚴？以何蓮華上如來、應供、正遍知現大神通？以何因緣，有菩薩見於十方無數他方世界現在諸佛世尊，又見彼諸佛所現神通，我等不見？」
爾時世尊告寶照明菩薩言：「善哉，善哉！善男子！機辯甚善，所問賢快。汝，善男子！乃問如來如是之義，為無量億那由他百千眾生善根成就故，乃問蓮華上如來所現神通佛土莊嚴。汝，善男子！諦聽，諦聽！善思念之！當爲汝說。」
「唯然！世尊！寶照明菩薩聽佛所說。」
爾時世尊告寶照明菩薩言：「善男子！東南方去此佛土，過億百千佛剎，有世界名蓮華；諸妙莊嚴散眾名華，種種妙香充滿世界，寶樹莊嚴多諸寶山，地紺琉璃，菩薩遍滿法音不絕。彼琉璃地柔軟妙好，猶若天衣，若以足蹈則下四寸，舉足還復；多諸蓮花。七寶行樹高七由旬，其寶樹上垂諸天衣。天作音樂柔軟妙好。樹上眾鳥，演出根、力、覺、道法化之聲。諸寶樹葉互相𢴤觸，所出音聲勝天五樂。一一寶樹所出妙香遍千由旬
當時，寶照明菩薩即從座位上站起，整理好衣服，右膝跪地，雙手合十，向佛說道：『世尊！因為什麼緣故，彌勒菩薩、無礙見菩薩、水天菩薩、師子意菩薩、照明菩薩摩訶薩等一萬位菩薩，都捨棄了世尊所說的法，從座位上站起，整理好衣服，面向東南方，右膝跪地，雙手合十，歡喜雀躍地注視著，並這樣說道：『頂禮頂禮蓮華上多陀阿伽度、阿羅呵、三藐三佛陀，真是非常稀有，成佛不久就顯現如此大的神通，瑞應勸發無數億那由他百千眾生善根成就。』蓮華上如來、應供、正遍知，距離這裡有多遠？成就阿耨多羅三藐三菩提以來有多久了？蓮華上如來的世界叫什麼名字？那個國土的裝飾，是如何莊嚴的？因為什麼蓮華上如來、應供、正遍知顯現如此大的神通？因為什麼緣故，有菩薩能見到十方無數其他世界的現在諸佛世尊，又能見到那些佛所顯現的神通，而我們卻看不到呢？』 這時，世尊告訴寶照明菩薩說：『好啊，好啊！善男子！你的機智辯才非常好，所問的問題也很賢明。你，善男子！竟然問如來這樣的道理，是爲了無量億那由他百千眾生善根成就的緣故，才問蓮華上如來所顯現的神通和佛土的莊嚴。你，善男子！仔細聽，仔細聽！好好思考！我當爲你解說。』 『是的！世尊！寶照明菩薩恭敬地聽佛所說。』 這時，世尊告訴寶照明菩薩說：『善男子！東南方距離這個佛土，經過億百千個佛剎，有一個世界名叫蓮華；各種美妙的莊嚴散佈著各種名花，各種美妙的香氣充滿世界，寶樹莊嚴，有很多寶山，地面是紺琉璃，菩薩遍佈，法音不斷。那琉璃地面柔軟美妙，就像天衣一樣，如果用腳踩下去會下陷四寸，抬起腳又恢復原狀；有很多蓮花。七寶行樹高七由旬，那些寶樹上垂掛著各種天衣。天樂演奏著柔軟美妙的音樂。樹上的各種鳥，發出根、力、覺、道等佛法教化的聲音。各種寶樹的葉子互相碰撞，發出的聲音勝過天上的五種音樂。每一棵寶樹所發出的美妙香氣遍佈千里。』
At that time, Bodhisattva Baozhaoming immediately rose from his seat, adjusted his robes, knelt on his right knee, placed his palms together, and said to the Buddha: 'World Honored One! For what reason did Bodhisattva Maitreya, Bodhisattva Unobstructed Vision, Bodhisattva Water Deity, Bodhisattva Lion's Intent, Bodhisattva Baozhaoming Mahasattva, and ten thousand other Bodhisattvas, all abandon the Dharma spoken by the World Honored One, rise from their seats, adjust their robes, face southeast, kneel on their right knees, place their palms together, joyfully gaze, and say: 『Namo Namo Lotus-Above Tathagata, Arhat, Samyaksambuddha, it is truly rare, having attained Buddhahood not long ago, you manifest such great supernatural powers, and auspicious signs encourage countless billions of nayutas of hundreds of thousands of sentient beings to achieve good roots.』 How far away is the Lotus-Above Tathagata, Worthy of Offerings, Perfectly Enlightened One from here? How long has it been since he attained Anuttara-samyak-sambodhi? What is the name of the world of the Lotus-Above Tathagata? How is that land adorned and decorated? For what reason does the Lotus-Above Tathagata, Worthy of Offerings, Perfectly Enlightened One manifest such great supernatural powers? For what reason are there Bodhisattvas who can see the present Buddhas, World Honored Ones, in countless other worlds in the ten directions, and also see the supernatural powers manifested by those Buddhas, while we cannot see them?' At this time, the World Honored One said to Bodhisattva Baozhaoming: 'Excellent, excellent! Good man! Your eloquence is very good, and the questions you ask are also very wise. You, good man! You actually ask the Tathagata about such a principle, for the sake of countless billions of nayutas of hundreds of thousands of sentient beings achieving good roots, that is why you ask about the supernatural powers manifested by the Lotus-Above Tathagata and the adornment of the Buddha land. You, good man! Listen carefully, listen carefully! Think well! I will explain it to you.' 'Yes! World Honored One! Bodhisattva Baozhaoming respectfully listens to what the Buddha says.' At this time, the World Honored One said to Bodhisattva Baozhaoming: 'Good man! To the southeast, passing through hundreds of thousands of billions of Buddha lands from this Buddha land, there is a world named Lotus; various wonderful decorations are scattered with various famous flowers, various wonderful fragrances fill the world, precious trees are adorned, there are many precious mountains, the ground is lapis lazuli, Bodhisattvas are everywhere, and the sound of the Dharma never ceases. That lapis lazuli ground is soft and wonderful, like heavenly clothing, if you step on it with your foot, it will sink four inches, and when you lift your foot, it will return to its original state; there are many lotus flowers. The seven-jeweled rows of trees are seven yojanas high, and various heavenly garments hang from those precious trees. Heavenly music plays soft and wonderful melodies. The various birds on the trees emit the sounds of the roots, powers, awakenings, and paths of the Buddha's teachings. The leaves of the various precious trees collide with each other, and the sounds they produce surpass the five kinds of heavenly music. The wonderful fragrance emitted by each precious tree pervades a thousand yojanas.'
。諸寶樹上垂天瓔珞，一一樹間有七寶臺，高五百由旬，廣百由旬，其臺四邊有諸窗牖，繞臺周匝。自然池水，長八十由旬，廣五十由旬，池水四邊七寶梯階，芙蓉青蓮華遍覆水上，一一蓮華廣一由旬。
「眾華臺上生諸菩薩摩訶薩，于初夜時，華臺上生結加趺坐，受解脫樂，歡喜竟夜；天欲明時，四方微風柔軟香好吹華開敷，彼諸菩薩從三昧起，舍解脫樂，從華臺下升諸寶臺，於七寶座結加趺坐，而聽受法。諸樹寶臺周匝四面，紫磨寶山高二十由旬，廣三由旬，其諸山上有無數百千日明月明、王紺大紺明月寶珠，處處皆現蓮華上佛光明，山珠佛光珠明普照蓮華世界。妙光常遍，晝夜無異，無日月光不覺有夜，蓮華合時眾鳥聲止，以是知夜。彼諸山上有紺琉璃寶臺，高六十由旬，廣二十由旬，寶臺周匝七寶窗牖，其寶臺中有七寶座，一生補處菩薩坐上聽法。
「善男子！蓮華世界菩提之樹，名因陀羅，高三千五百由旬，枝葉分佈五千由旬；彼菩提樹下有蓮花，高五百由旬，琉璃為莖，黃金為葉，有億百千，長五百由旬，七寶為臺，馬瑙為須，高十由旬，廣七由旬。蓮華上如來、應供、正遍知，于彼華上昨夜成阿耨多羅三藐三菩提。于其道場周匝華座，皆有菩薩而坐其上，觀蓮華上如來現大神通。」
是時寶照明菩薩白佛言：「世尊！蓮華上如來，云何現大神通？」
爾時佛告寶照明菩薩言：「蓮華上如來於昨后夜成阿耨多羅三藐三菩提，即夜嚮明現是神通，變化身至梵天，頂上肉髻放六十億那由他百千光明，照于上方，過一佛世界微塵數諸佛國土
現代漢語譯本：諸寶樹上垂掛著直達天際的瓔珞，每一棵樹之間都有七寶臺，高五百由旬，寬一百由旬，臺的四邊設有窗戶，環繞著整個臺。有天然的池水，長八十由旬，寬五十由旬，池水四邊有七寶階梯，芙蓉和青蓮花遍佈水面，每一朵蓮花寬一由旬。 眾蓮花臺上生長著諸位菩薩摩訶薩，在初夜時分，他們會在蓮花臺上結跏趺坐，享受解脫的快樂，歡喜地度過夜晚；當天空將要破曉時，四面吹來輕柔芬芳的微風，吹開蓮花，這些菩薩便從禪定中起身，捨棄解脫的快樂，從蓮花臺下升到寶臺上，在七寶座上結跏趺坐，聽受佛法。諸樹和寶臺環繞四周，有紫磨寶山高二十由旬，寬三由旬，山上有無數的日月光明、王紺大紺明月寶珠，處處都顯現蓮花上佛的光明，山珠佛光普照蓮花世界。妙光常遍，晝夜沒有區別，沒有日月的光芒，感覺不到夜晚，蓮花合攏時，眾鳥的鳴叫聲停止，以此來知曉夜晚。那些山上有紺琉璃寶臺，高六十由旬，寬二十由旬，寶臺周圍有七寶窗戶，寶臺中有七寶座，一生補處的菩薩坐在上面聽法。 善男子！蓮花世界的菩提樹，名為因陀羅，高三千五百由旬，枝葉分佈五千由旬；那菩提樹下有蓮花，高五百由旬，琉璃為莖，黃金為葉，有億百千，長五百由旬，七寶為臺，瑪瑙為須，高十由旬，寬七由旬。如來、應供、正遍知，就在那蓮花上昨夜成就了阿耨多羅三藐三菩提。在其道場周圍的蓮花座上，都有菩薩坐在上面，觀看蓮花上的如來顯現大神通。 這時，寶照明菩薩對佛說：『世尊！蓮花上的如來，是如何顯現大神通的？』 這時，佛告訴寶照明菩薩說：『蓮花上的如來在昨夜後半夜成就了阿耨多羅三藐三菩提，就在當晚天快亮時顯現了這種神通，變化身到達梵天，頭頂的肉髻放出六十億那由他百千光明，照耀上方，超過一佛世界微塵數那麼多的諸佛國土。』
English version: On the jeweled trees hung celestial necklaces, and between each tree was a seven-jeweled platform, five hundred yojanas high and one hundred yojanas wide, with windows on all four sides, encircling the platform. There were natural pools of water, eighty yojanas long and fifty yojanas wide, with seven-jeweled staircases on all four sides, and hibiscus and blue lotuses covering the water, each lotus being one yojana wide. On the lotus platforms grew Bodhisattva Mahasattvas, who, at the beginning of the night, would sit in the lotus position on the platforms, enjoying the bliss of liberation, and spending the night in joy; as the sky was about to dawn, gentle and fragrant breezes would blow from all directions, causing the lotuses to bloom, and these Bodhisattvas would rise from their samadhi, relinquish the bliss of liberation, and ascend from the lotus platforms to the jeweled platforms, where they would sit in the lotus position on seven-jeweled seats, and listen to the Dharma. The trees and jeweled platforms were all around, and there were mountains of purple gold, twenty yojanas high and three yojanas wide, on which were countless suns, moons, and king-blue and great-blue moon jewels, everywhere manifesting the light of the Buddha on the lotuses, the light of the mountain jewels illuminating the lotus world. The wondrous light was constant, with no difference between day and night, and without the light of the sun and moon, there was no sense of night; when the lotuses closed, the sounds of the birds would cease, and this was how they knew it was night. On those mountains were blue lapis lazuli jeweled platforms, sixty yojanas high and twenty yojanas wide, with seven-jeweled windows all around, and in the platforms were seven-jeweled seats, where the Bodhisattvas who were one birth away from Buddhahood would sit and listen to the Dharma. Good man! The Bodhi tree of the lotus world is called Indara, and is three thousand five hundred yojanas high, with branches and leaves spreading five thousand yojanas; under that Bodhi tree is a lotus, five hundred yojanas high, with stems of lapis lazuli and leaves of gold, numbering in the hundreds of millions, five hundred yojanas long, with a seven-jeweled platform and agate stamens, ten yojanas high and seven yojanas wide. The Tathagata, Arhat, Samyaksambuddha, attained Anuttara-samyak-sambodhi on that lotus last night. Around the Bodhi-mandala, on the lotus seats, were Bodhisattvas sitting, watching the Tathagata on the lotus manifest great spiritual powers. At that time, Bodhisattva Jewel Illumination said to the Buddha, 'World Honored One! How does the Tathagata on the lotus manifest great spiritual powers?' Then the Buddha said to Bodhisattva Jewel Illumination, 'The Tathagata on the lotus attained Anuttara-samyak-sambodhi in the latter part of last night, and that very night, as dawn was approaching, manifested these spiritual powers, transforming his body to reach the Brahma heaven, and from the protuberance on the top of his head, he emitted sixty billion nayutas of hundreds of thousands of lights, illuminating the upper direction, passing through as many Buddha lands as there are dust motes in a Buddha world.'
。是時上方諸菩薩，觀見下方，大鐵圍山、小鐵圍山、黑山，無能障礙。諸世界中大菩薩得授記者，有得三昧，有得總持，有得忍辱，有得過地，有得一生補處。菩薩摩訶薩皆見光明，叉手合掌觀蓮華上如來身，見三十二大人之相，八十種好以自莊嚴；並見菩薩摩訶薩眾，蓮華世界佛土莊嚴。見已歡喜，皆發善心。過一佛土微塵數世界菩薩摩訶薩，各各捨己國土，以神足力至蓮華世界，供養恭敬親近蓮華上如來、應供、正遍知。
「善男子！蓮華上如來見大眾集，現廣長舌相，遍覆大眾及四天下，行、住、坐、立於此座上。菩薩皆從三昧起，一切大眾供養蓮華上如來。
「善男子！蓮華上如來還攝舌相神通，復放一一身諸毛孔各六十億那由他百千光明，遍照十方各一佛世界微塵數國土。于諸剎中菩薩摩訶薩，有授記者，得三昧者，略說。彼諸菩薩摩訶薩，各各捨己佛剎，以神足力到蓮華世界，供養恭敬親近蓮華上如來。
「善男子！爾時蓮華上如來，還攝神通，為一切菩薩大眾，轉不退轉正法之輪，多所饒益，愍念世間，為饒益安樂諸天世人成就大乘故。」
大乘悲分陀利經入陀羅尼門品第二
爾時寶照明菩薩白佛言：「世尊！蓮華世界云何分別晝夜？聞何等聲？彼諸眾生身相云何？」
佛告寶照明菩薩言：「善男子！彼蓮華世界，蓮華合，眾鳥聲止；佛及菩薩，遊戲三昧，受解脫喜樂，以是為夜
現代漢語譯本 當時，上方的菩薩們看到下方，大鐵圍山、小鐵圍山、黑山都無法阻礙他們的視線。各個世界中得到授記的大菩薩，有的獲得了三昧，有的獲得了總持，有的獲得了忍辱，有的超越了地，有的成爲了一生補處菩薩。菩薩摩訶薩們都看到了光明，叉手合掌，觀看蓮花上的如來身，看到三十二大丈夫相，八十種好莊嚴自身；並且看到了菩薩摩訶薩眾，蓮花世界佛土的莊嚴景象。看到這些后，他們都非常歡喜，發起了善心。超過一佛土微塵數世界的菩薩摩訶薩，各自捨棄自己的國土，以神通力來到蓮花世界，供養、恭敬、親近蓮花上的如來、應供、正遍知。 『善男子！』蓮花上的如來看到大眾聚集，顯現廣長舌相，遍覆大眾和四大部洲，在此座上行走、站立、坐著。菩薩們都從三昧中起身，一切大眾都供養蓮花上的如來。 『善男子！』蓮花上的如來收回舌相神通，又從自身每一個毛孔放出六十億那由他百千光明，遍照十方各一佛世界微塵數國土。在這些剎土中，得到授記的菩薩摩訶薩，以及獲得三昧的菩薩，簡略地說，那些菩薩摩訶薩，各自捨棄自己的佛剎，以神通力來到蓮花世界，供養、恭敬、親近蓮花上的如來。 『善男子！』這時，蓮花上的如來收回神通，為一切菩薩大眾，轉不退轉的正法輪，多所饒益，憐憫世間，爲了饒益安樂諸天世人，成就大乘之故。 《大乘悲分陀利經》入陀羅尼門品第二 這時，寶照明菩薩對佛說：『世尊！蓮花世界如何區分晝夜？聽到什麼聲音？那裡的眾生身相如何？』 佛告訴寶照明菩薩說：『善男子！那個蓮花世界，蓮花合攏，眾鳥的聲音停止；佛和菩薩，在三昧中游戲，享受解脫的喜樂，以此作為夜晚。
English version At that time, the Bodhisattvas above saw below, and the great iron mountains, small iron mountains, and black mountains could not obstruct their view. Among the great Bodhisattvas in various worlds who had received predictions, some had attained samadhi, some had attained dharani, some had attained forbearance, some had transcended the stages, and some had become Bodhisattvas destined for their final rebirth. The Bodhisattva Mahasattvas all saw the light, folded their hands in reverence, and gazed upon the Tathagata's body on the lotus, seeing the thirty-two marks of a great man and the eighty minor marks adorning him; and they also saw the assembly of Bodhisattva Mahasattvas and the magnificent Buddha-land of the lotus world. Having seen this, they were all delighted and generated good intentions. Bodhisattva Mahasattvas from more worlds than the dust particles of a Buddha-land, each abandoning their own lands, arrived at the lotus world by their supernatural powers to make offerings, pay respects, and draw near to the Tathagata, the Arhat, the Samyaksambuddha on the lotus. 'Good man!' The Tathagata on the lotus, seeing the assembly gathered, manifested his broad and long tongue, covering the assembly and the four continents, walking, standing, and sitting on this seat. The Bodhisattvas all arose from samadhi, and the entire assembly made offerings to the Tathagata on the lotus. 'Good man!' The Tathagata on the lotus withdrew his tongue's supernatural power and then emitted from each pore of his body sixty billion nayutas of hundreds of thousands of lights, illuminating the lands of each of the ten directions, each equal to the dust particles of a Buddha-world. Among those lands, the Bodhisattva Mahasattvas who had received predictions, and those who had attained samadhi, briefly speaking, those Bodhisattva Mahasattvas, each abandoning their own Buddha-lands, arrived at the lotus world by their supernatural powers to make offerings, pay respects, and draw near to the Tathagata on the lotus. 'Good man!' At that time, the Tathagata on the lotus withdrew his supernatural powers and, for the sake of the entire assembly of Bodhisattvas, turned the wheel of the irreversible Dharma, greatly benefiting and having compassion for the world, for the sake of benefiting and bringing peace to gods and humans, and for the sake of accomplishing the Great Vehicle. The Second Chapter, 'Entering the Dharani Gate,' of the 'Great Vehicle Compassion Pundarika Sutra' At that time, Bodhisattva Treasure Illumination said to the Buddha, 'World Honored One! How is day and night distinguished in the lotus world? What sounds are heard? What are the physical forms of the beings there?' The Buddha said to Bodhisattva Treasure Illumination, 'Good man! In that lotus world, when the lotuses close, the sounds of the birds cease; the Buddhas and Bodhisattvas, playing in samadhi, enjoy the bliss of liberation, and this is considered night.'
。風吹華敷，眾鳥和鳴，雨眾名華，四方軟風極妙音觸，佛、諸菩薩從三昧起，蓮華上佛為諸菩薩摩訶薩說過聲聞、辟支佛、菩薩法藏，以是為晝。
「善男子！其中菩薩摩訶薩，常聞佛聲、法聲、僧聲、滅聲、無為聲、波羅蜜聲、力聲、無畏聲、通聲、無行聲、無生聲、無滅聲、寂聲、靜聲、惔怕聲、大慈聲、大悲聲、無生聲、法聲、得授職聲、純菩薩聲。彼諸菩薩聞如是等聲，未常斷絕。
「複次，善男子！蓮華世界菩薩摩訶薩，已生當生，皆具三十二相，光一由旬，乃至成佛不墮惡趣。彼一切菩薩，慈潤心、不濁心、調心、靜心、忍心、定心、清心、無礙心、凈心、無塵心、善心、法喜心、除一切眾生結心、如地心、不樂世間語心、樂過世間語心、求一切善法心、滅心、除老病死心、真實心、燒一切結心、滅一切受心、不輕一切法心；意力強、作力強、因緣力強、願力強、業行力強、斷力強、善根力強、誓力強、聞力強、戒力強、施力強、忍力強、進力強、定力強、慧力強、止力強、觀力強、通力強、念力強、菩提力強、破一切魔力強、降伏一切外論同法力強、破一切結力強
現代漢語譯本：微風吹拂著花朵，各種鳥兒和諧地鳴叫，雨水滋潤著各種名貴的花卉，四面八方吹來柔和的風，帶來極其美妙的聲音。佛陀和諸位菩薩從禪定中起身，蓮花上的佛陀為諸位菩薩摩訶薩講述了聲聞、辟支佛、菩薩的法藏，以此作為白晝。 『善男子！』其中的菩薩摩訶薩，經常聽聞佛的聲音、法的聲音、僧的聲音、寂滅的聲音、無為的聲音、波羅蜜的聲音、力量的聲音、無畏的聲音、神通的聲音、無行的聲音、無生的聲音、無滅的聲音、寂靜的聲音、安寧的聲音、淡泊的聲音、大慈的聲音、大悲的聲音、無生的聲音、法的聲音、得到授記的聲音、純粹菩薩的聲音。那些菩薩聽聞這些聲音，從未間斷。 『再者，善男子！』蓮花世界的菩薩摩訶薩，無論是已經出生的還是將要出生的，都具備三十二種相好，身光照耀一由旬，乃至成佛都不會墮入惡道。他們一切菩薩，都具有慈悲潤澤的心、不污濁的心、調柔的心、平靜的心、忍辱的心、禪定的心、清凈的心、無礙的心、純凈的心、無塵垢的心、善良的心、法喜的心、去除一切眾生煩惱的心、如大地般的心、不喜好世俗言語的心、喜好超越世俗的言語的心、追求一切善法的心、寂滅的心、去除老病死的心、真實的心、焚燒一切煩惱的心、滅除一切感受的心、不輕視一切法的心；他們的意念力強大、行為力強大、因緣力強大、願力強大、業行力強大、斷除煩惱的力量強大、善根力強大、誓願力強大、聽聞佛法的力量強大、持戒的力量強大、佈施的力量強大、忍辱的力量強大、精進的力量強大、禪定的力量強大、智慧的力量強大、止息的力量強大、觀照的力量強大、神通的力量強大、憶念的力量強大、菩提的力量強大、破除一切魔障的力量強大、降伏一切外道邪說的力量強大、破除一切煩惱的力量強大。
English version: The wind blows the flowers, various birds sing in harmony, the rain nourishes all kinds of precious flowers, and gentle winds blow from all directions, bringing extremely wonderful sounds. The Buddha and all the Bodhisattvas rise from samadhi, and the Buddha on the lotus flower speaks to the Bodhisattvas Mahasattvas about the Dharma treasury of Sravakas, Pratyekabuddhas, and Bodhisattvas, using this as the daytime. 'Good men!' The Bodhisattvas Mahasattvas among them constantly hear the voice of the Buddha, the voice of the Dharma, the voice of the Sangha, the voice of extinction, the voice of non-action, the voice of Paramita, the voice of power, the voice of fearlessness, the voice of supernatural powers, the voice of non-practice, the voice of non-birth, the voice of non-death, the voice of tranquility, the voice of peace, the voice of detachment, the voice of great compassion, the voice of great mercy, the voice of non-birth, the voice of the Dharma, the voice of receiving predictions, and the voice of pure Bodhisattvas. Those Bodhisattvas hear these sounds without interruption. 'Furthermore, good men!' The Bodhisattvas Mahasattvas of the Lotus Flower World, whether they have already been born or are yet to be born, all possess the thirty-two marks of excellence, their light shining for one yojana, and they will not fall into evil realms even until they become Buddhas. All of these Bodhisattvas have a heart of compassionate nourishment, a heart that is not defiled, a heart that is tamed, a heart that is peaceful, a heart of patience, a heart of meditation, a heart that is pure, a heart that is unobstructed, a heart that is immaculate, a heart that is free from dust, a heart that is kind, a heart of Dharma joy, a heart that removes the afflictions of all beings, a heart like the earth, a heart that does not delight in worldly speech, a heart that delights in speech that transcends the world, a heart that seeks all good dharmas, a heart of extinction, a heart that removes old age, sickness, and death, a heart that is truthful, a heart that burns all afflictions, a heart that extinguishes all feelings, a heart that does not belittle any dharma; their power of intention is strong, their power of action is strong, their power of conditions is strong, their power of vows is strong, their power of karmic practice is strong, their power to cut off afflictions is strong, their power of good roots is strong, their power of vows is strong, their power of hearing the Dharma is strong, their power of keeping precepts is strong, their power of giving is strong, their power of patience is strong, their power of diligence is strong, their power of meditation is strong, their power of wisdom is strong, their power of cessation is strong, their power of contemplation is strong, their power of supernatural abilities is strong, their power of mindfulness is strong, their power of Bodhi is strong, their power to break all demonic obstacles is strong, their power to subdue all heretical doctrines is strong, and their power to break all afflictions is strong.
。彼蓮華世界諸菩薩摩訶薩，已生當生，已曾親近無量百千諸佛殖諸善根；又蓮華世界已生當生菩薩，禪悅為食，法食、香食，猶若梵天無有揣食；其中無有一切不善之名，無諸女人，亦無其聲；無有一切苦聲及愛憎聲，乃至亦無結使聲，無有為聲；亦無闇冥，無諸臭穢，身心無疲；無有地獄、餓鬼、畜生之聲，亦無假名；無諸刺棘、坑坎、瓦礫；亦無燈火、日月、星宿；亦無大海，須彌山、鐵圍山、大鐵圍山、障山、黑山及諸土山；無雲雨聲，無惡風聲，無有一切諸惡趣聲，無諸難聲。彼蓮華世界，佛光、菩薩光、摩尼珠光、寶光、妙光，普照于彼。有鳥名娑訶羅，各各自出根、力、覺、道軟澤之聲。」
爾時寶照明菩薩白佛言：「世尊！彼蓮華世界大小云何？蓮華上如來昨夜成阿耨多羅三藐三菩提，幾時住世說法教化？般涅槃后正法住世幾時？彼蓮花世界菩薩已生當生，幾時住世？彼諸菩薩為何見佛及與聞法、供養僧耶？為不久乎？蓮花世界先有何名？先佛去世為經幾時，蓮華上如來次後成阿耨多羅三藐三菩提？以何因緣，有見十方余世界中諸佛世尊所現神通變化，有不見者？」
佛言：「善男子！須彌山王，高六十八千由旬，廣八十四千由旬，假使有人有勇健力，以三昧力碎須彌山，令如芥子無能數者；唯除如來一切種智，以一芥子為一四天下，盡此芥子為蓮華世界，如是世界菩薩滿中，譬如安樂國土菩薩充遍。
「善男子！蓮華上如來、應供、正遍知，壽三十小劫，住世說法教化眾生
現代漢語譯本：彼蓮花世界的諸位菩薩摩訶薩，無論是已經出生的還是將要出生的，都曾經親近過無數的佛，種下了各種善根；而且，蓮花世界中已經出生和將要出生的菩薩，以禪悅為食，以法為食，以香為食，就像梵天一樣，不需要吃任何食物；那裡沒有任何不善的名聲，沒有女人，也沒有女人的聲音；沒有一切痛苦的聲音和愛憎的聲音，甚至沒有煩惱的聲音，也沒有有為的聲音；那裡沒有黑暗，沒有污穢，身心不會疲憊；沒有地獄、餓鬼、畜生的聲音，也沒有虛假的名號；沒有荊棘、坑洼、瓦礫；也沒有燈火、日月、星辰；沒有大海，須彌山、鐵圍山、大鐵圍山、障山、黑山以及各種土山；沒有云雨的聲音，沒有惡風的聲音，沒有一切惡道的聲響，沒有各種災難的聲音。彼蓮花世界，佛的光芒、菩薩的光芒、摩尼寶珠的光芒、寶物的光芒、奇妙的光芒，普照著那個世界。有一種鳥名叫娑訶羅，它們各自發出根、力、覺、道等柔和悅耳的聲音。 當時，寶照明菩薩問佛說：『世尊！那個蓮花世界有多大？蓮花上的如來昨晚成就了無上正等正覺，他將住世說法教化多久？涅槃后正法將住世多久？那個蓮花世界的菩薩，無論是已經出生的還是將要出生的，他們將住世多久？那些菩薩是怎樣見到佛、聽聞佛法、供養僧眾的呢？是很快就能見到嗎？蓮花世界之前叫什麼名字？之前的佛去世後過了多久，蓮花上的如來才成就無上正等正覺？因為什麼因緣，有的能看到十方其他世界諸佛世尊所顯現的神通變化，有的卻看不到呢？』 佛說：『善男子！須彌山王，高六十八千由旬，寬八十四千由旬，假設有人有勇猛的力量，用三昧的力量把須彌山粉碎，使其像芥菜籽一樣多得數不清；只有如來的一切種智才能做到，把一個芥菜籽看作一個四天下，把所有的芥菜籽看作蓮花世界，這樣的世界裡充滿了菩薩，就像極樂國土充滿了菩薩一樣。』 『善男子！蓮花上的如來、應供、正遍知，壽命有三十小劫，住世說法教化眾生。』
English version: The Bodhisattvas Mahasattvas of that Lotus Flower World, whether already born or yet to be born, have all been close to countless Buddhas and planted various roots of goodness; moreover, the Bodhisattvas already born and yet to be born in the Lotus Flower World take the joy of meditation as food, the Dharma as food, and fragrance as food, just like the Brahma gods, they do not need to eat any physical food; there is no name of anything unwholesome there, no women, nor the sound of women; there is no sound of suffering or of love and hatred, not even the sound of afflictions, nor the sound of conditioned things; there is no darkness, no filth, and their bodies and minds are not weary; there is no sound of hells, hungry ghosts, or animals, nor any false names; there are no thorns, pits, or rubble; there are no lamps, sun, moon, or stars; there is no great ocean, Mount Sumeru, Iron Mountain, Great Iron Mountain, Barrier Mountain, Black Mountain, or any earth mountains; there is no sound of clouds or rain, no sound of evil winds, no sound of any evil realms, and no sound of any calamities. In that Lotus Flower World, the light of the Buddha, the light of the Bodhisattvas, the light of Mani jewels, the light of treasures, and the light of wonders, illuminate that world everywhere. There is a bird named Sahala, and each of them emits soft and pleasant sounds of roots, powers, awakenings, and paths. At that time, Bodhisattva Treasure Illumination asked the Buddha, 'World Honored One! How large is that Lotus Flower World? The Tathagata on the lotus flower attained Anuttara-samyak-sambodhi last night, how long will he dwell in the world to teach and transform? How long will the True Dharma remain in the world after his Parinirvana? How long will the Bodhisattvas of that Lotus Flower World, whether already born or yet to be born, dwell in the world? How do those Bodhisattvas see the Buddha, hear the Dharma, and make offerings to the Sangha? Will it be soon? What was the name of the Lotus Flower World before? How long after the previous Buddha passed away did the Tathagata on the lotus flower attain Anuttara-samyak-sambodhi? For what reason are some able to see the miraculous powers and transformations manifested by the Buddhas and World Honored Ones in other worlds of the ten directions, while others are not able to see them?' The Buddha said, 'Good man! Mount Sumeru, the king of mountains, is sixty-eight thousand yojanas high and eighty-four thousand yojanas wide. Suppose someone had the power of courage and used the power of samadhi to crush Mount Sumeru, making it as numerous as mustard seeds, which cannot be counted; only the Tathagata's all-knowing wisdom can do this, regarding one mustard seed as one four continents, and all the mustard seeds as the Lotus Flower World, such a world is filled with Bodhisattvas, just like the Land of Bliss is filled with Bodhisattvas.' 'Good man! The Tathagata, Arhat, Samyak-sambuddha on the lotus flower has a lifespan of thirty small kalpas, and dwells in the world to teach and transform sentient beings.'
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「善男子！蓮華上如來般涅槃后，正法住世十小劫，于蓮華世界菩薩摩訶薩，已生當生，皆壽四十小劫。
「善男子！蓮華世界先名栴檀，國土莊嚴，眾生清凈，皆不如今。
「善男子！彼時栴檀世界有佛，名月上如來、應供、正遍知、明行足、善逝乃至佛、世尊，彼佛亦三十小劫住世說法，欲般涅槃時，有菩薩以本願故至他方佛國，餘者各作是念：『於今中夜，月上如來當入涅槃。世尊般涅槃后，我等於十小劫當持正法。誰當正法滅后次成阿耨多羅三藐三菩提？』時有菩薩摩訶薩，名虛空印，以本願故，月上如來即授其阿耨多羅三藐三菩提記：『諸善男子！吾般涅槃后，正法住世十小劫中，初夜正法滅盡，即於後夜是菩薩成阿耨多羅三藐三菩提，名蓮華上如來、應供、正遍知、明行足、善逝乃至佛、世尊。』是時彼諸菩薩摩訶薩，詣月上如來所，彼一切菩薩，以誓願力，種種菩薩神通，至心供養月上如來，繞佛三匝，前白佛言：『世尊！我等欲於十小劫中入滅心無諍三昧。』
「善男子！爾時月上如來告虛空印菩薩摩訶薩，作如是言：『汝，善男子！受是入一切悲陀羅尼門。一切過去如來、應供、正遍知，皆為授職法王子菩薩摩訶薩說；於今現在十方一切世界諸佛世尊，現在住世說法教化，彼諸佛世尊亦為授職法王子菩薩摩訶薩說；于當來諸佛世尊，亦為授職法王子菩薩摩訶薩，說是入一切悲陀羅尼門
『善男子！蓮華上如來般涅槃后，正法住世十小劫，在蓮華世界的菩薩摩訶薩，無論是已經出生的還是將要出生的，壽命都有四十小劫。 『善男子！蓮華世界最初名為栴檀，那時的國土莊嚴，眾生清凈，都比不上現在。 『善男子！那時栴檀世界有一尊佛，名為月上如來、應供、正遍知、明行足、善逝乃至佛、世尊。那尊佛也住世說法三十小劫。當他要涅槃時，有一位菩薩因為本願去了其他佛國，其餘的菩薩各自想著：『今晚半夜，月上如來將要入涅槃。世尊涅槃后，我們將在十小劫中護持正法。誰將在正法滅盡后，接著成就阿耨多羅三藐三菩提呢？』當時有一位菩薩摩訶薩，名為虛空印，因為本願的緣故，月上如來就為他授記阿耨多羅三藐三菩提：『各位善男子！我涅槃后，正法住世十小劫中，初夜正法滅盡，就在後夜，這位菩薩將成就阿耨多羅三藐三菩提，名為蓮華上如來、應供、正遍知、明行足、善逝乃至佛、世尊。』當時那些菩薩摩訶薩，來到月上如來處，他們所有菩薩，以誓願的力量，運用各種菩薩神通，至誠供養月上如來，繞佛三圈，上前對佛說：『世尊！我們想在十小劫中進入滅心無諍三昧。』 『善男子！那時月上如來告訴虛空印菩薩摩訶薩，這樣說道：『你，善男子！接受這個入一切悲陀羅尼門。一切過去的如來、應供、正遍知，都為被授職的法王子菩薩摩訶薩宣說；現在十方一切世界諸佛世尊，現在住世說法教化，那些佛世尊也為被授職的法王子菩薩摩訶薩宣說；未來諸佛世尊，也將為被授職的法王子菩薩摩訶薩，宣說這個入一切悲陀羅尼門。』
'Good man! After the Tathagata Lotus-Top enters Nirvana, the True Dharma will remain in the world for ten small kalpas. The Bodhisattvas Mahasattvas in the Lotus World, whether already born or yet to be born, will all have a lifespan of forty small kalpas.' 'Good man! The Lotus World was initially named Chandana. The adornments of that land and the purity of its beings were not comparable to what they are now.' 'Good man! At that time, in the Chandana World, there was a Buddha named Moon-Top Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, and so on, up to Buddha, the World Honored One. That Buddha also remained in the world for thirty small kalpas, teaching the Dharma. When he was about to enter Nirvana, one Bodhisattva went to another Buddha-land due to a previous vow. The others each thought: 『Tonight, at midnight, Moon-Top Tathagata will enter Nirvana. After the World Honored One enters Nirvana, we will uphold the True Dharma for ten small kalpas. Who will achieve Anuttara-samyak-sambodhi after the True Dharma has perished?』 At that time, there was a Bodhisattva Mahasattva named Void-Seal. Because of his previous vow, Moon-Top Tathagata immediately prophesied his Anuttara-samyak-sambodhi: 『Good men! After I enter Nirvana, during the ten small kalpas that the True Dharma remains in the world, the True Dharma will perish in the first watch of the night. In the last watch of the night, this Bodhisattva will achieve Anuttara-samyak-sambodhi and will be named Lotus-Top Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, and so on, up to Buddha, the World Honored One.』 At that time, those Bodhisattvas Mahasattvas went to Moon-Top Tathagata. All of those Bodhisattvas, with the power of their vows, used various Bodhisattva supernormal powers to sincerely make offerings to Moon-Top Tathagata. They circumambulated the Buddha three times and then said to the Buddha: 『World Honored One! We wish to enter the Samadhi of Extinction of Mind and Non-Contention for ten small kalpas.』' 'Good man! At that time, Moon-Top Tathagata said to Bodhisattva Mahasattva Void-Seal: 『You, good man! Receive this gate of entering all compassion Dharani. All past Tathagatas, Arhats, Samyak-sambuddhas have spoken it for the Bodhisattvas Mahasattvas who have been ordained as Dharma Princes. The Buddhas, World Honored Ones, in all the worlds of the ten directions who are now living in the world, teaching and transforming, also speak it for the Bodhisattvas Mahasattvas who have been ordained as Dharma Princes. The future Buddhas, World Honored Ones, will also speak this gate of entering all compassion Dharani for the Bodhisattvas Mahasattvas who have been ordained as Dharma Princes.』
。』即說◎咒曰：
「『阇梨尼 摩訶阇梨尼 域翅厲復厲三缽陀摩訶三缽陀 提楚頞帝 遮致吒翅 咃厲(羅嫁) 咃翅阿肆摩迦肆尸 梨彌 梨帝利樓樓翅 摩訶樓翅阇 𧜟突樓阇𧜟阇耶摩帝羭(輸干反)帝賒𧯞漏涅伽多禰阿牟隸牟羅波利瞋禰 摩羅遷 若比哆 羅娑禰目帝多波利輸地 阿毗帝娑 夜慕遮禰 婆羅憂呵 羅禰檀哆毗滯(除又反)毗滯婆樓多咩(羊鳴音)抳伽羅呵婆坻南(㝹炎反)達磨婆坻那僧伽羅呵勒叉達磨婆坻南』
「『此是四念處解脫句。
「『佛䭾波羅迦賒𧜟阿摩摩美(𠕀雉反)摩磨阿支 至頞剃 頞咃禰(致)羅禰盧迦致目那帝陀䭾波利婆禰婆』
「『此是四聖種解脫句。
「『婆沙剃婆禰䭾隸陀羅波帝舅礙帝牧備牧婆波羅備米帝隸 修摩婆帝 羼帝抧帝 加樓奈郁坻叉𧜟畢履帝憂蜫嘆 三般禰 阿勒翅婆羅蠡佉秪(求臂反)佉爾阿牟隸牟羅輸禰』
「『此是四無畏解脫句。
「『怛頗羅阿伽羅頗羅阿昵頗羅昵羅頗三目哆阿目哆涅目哆 阿罷(薄啞反)毗尞毗目帝婆禰毗羅頗羅阿延大伊毗雉帝毗雉 郁侖度 臭羅兜嵐阿興(虎徴反)三摩伊弟多婆頗帝婆多帝婆薩婆路迦(鳩地反)阿嗏迦隸(樓咩反)阿迦隸 頻大阿浮娑隸 𠻬陀昧帝 毗賒伽 羅婆帝 額頗邏迦頗羅』
「『此是四擁護解脫句
現代漢語譯本：即說咒語如下： 『阇梨尼，摩訶阇梨尼，域翅厲復厲，三缽陀摩訶三缽陀，提楚頞帝，遮致吒翅，咃厲（羅嫁），咃翅阿肆摩迦肆尸，梨彌，梨帝利樓樓翅，摩訶樓翅阇，𧜟突樓阇𧜟阇耶摩帝羭（輸干反），帝賒𧯞漏涅伽多禰，阿牟隸牟羅波利瞋禰，摩羅遷，若比哆，羅娑禰目帝多波利輸地，阿毗帝娑，夜慕遮禰，婆羅憂呵，羅禰檀哆毗滯（除又反），毗滯婆樓多咩（羊鳴音），抳伽羅呵婆坻南（㝹炎反），達磨婆坻那僧伽羅呵勒叉達磨婆坻南』 『這是四念處解脫句。』 『佛䭾波羅迦賒𧜟阿摩摩美（𠕀雉反），摩磨阿支，至頞剃，頞咃禰（致），羅禰盧迦致目那帝陀䭾波利婆禰婆』 『這是四聖種解脫句。』 『婆沙剃婆禰䭾隸陀羅波帝舅礙帝牧備牧婆波羅備米帝隸，修摩婆帝，羼帝抧帝，加樓奈郁坻叉𧜟畢履帝憂蜫嘆，三般禰，阿勒翅婆羅蠡佉秪（求臂反），佉爾阿牟隸牟羅輸禰』 『這是四無畏解脫句。』 『怛頗羅阿伽羅頗羅阿昵頗羅昵羅頗三目哆阿目哆涅目哆，阿罷（薄啞反）毗尞毗目帝婆禰毗羅頗羅阿延大伊毗雉帝毗雉，郁侖度，臭羅兜嵐阿興（虎徴反）三摩伊弟多婆頗帝婆多帝婆薩婆路迦（鳩地反）阿嗏迦隸（樓咩反）阿迦隸，頻大阿浮娑隸，𠻬陀昧帝，毗賒伽，羅婆帝，額頗邏迦頗羅』 『這是四擁護解脫句』
English version: Then he spoke the mantra, saying: 'Jhalini, Maha Jhalini, Yukshili, Puli, Sampada Maha Sampada, Tichu Andi, Chazhi Zhaqi, Tali (Luo Jia), Tachi Asima Kashi Shi, Limi, Lidi Lilou Louqi, Maha Louqi Zha, Tu Lou Zha Zha Ye Modi Yu (Shu Gan Fan), Di She Lou Nie Jia Duo Ni, A Mou Li Mou Luo Bo Li Chen Ni, Mo Luo Qian, Ruo Bi Duo, Luo Suo Ni Mu Di Duo Bo Li Shu Di, A Bi Di Suo, Ye Mu Zhe Ni, Po Luo You He, Luo Ni Tan Duo Bi Zhi (Chu You Fan), Bi Zhi Po Lou Duo Mie (Yang Ming Yin), Ni Jia Luo He Po Di Nan (Yu Yan Fan), Da Mo Po Di Na Seng Qie Luo He Le Cha Da Mo Po Di Nan' 'These are the liberation verses of the Four Foundations of Mindfulness.' 'Fo Tuo Bo Luo Jia She Zha A Mo Mo Mei (Chi Zhi Fan), Mo Mo A Zhi, Zhi An Ti, An Tuo Ni (Zhi), Luo Ni Lu Jia Zhi Mu Na Di Tuo Tuo Bo Li Po Ni Po' 'These are the liberation verses of the Four Noble Lineages.' 'Po Sha Ti Po Ni Tuo Li Tuo Luo Bo Di Jiu Ai Di Mu Bei Mu Po Po Luo Bei Mi Di Li, Xiu Mo Po Di, Chan Di Zhi Di, Jia Lou Nai Yu Chi Cha Zha Bi Lu Di You Kun Tan, San Ban Ni, A Le Chi Po Luo Li Qia Zhi (Qiu Bi Fan), Qia Er A Mou Li Mou Luo Shu Ni' 'These are the liberation verses of the Four Fearlessnesses.' 'Da Po Luo A Jia Luo Po Luo A Ni Po Luo Ni Luo Po San Mu Duo A Mu Duo Nie Mu Duo, A Ba (Bo Ya Fan) Bi Liao Bi Mu Di Po Ni Bi Luo Po Luo A Yan Da Yi Bi Zhi Di Bi Zhi, Yu Lun Du, Chou Luo Dou Lan A Xing (Hu Zheng Fan) San Mo Yi Di Duo Po Po Di Po Duo Di Po Sa Po Lu Jia (Jiu Di Fan) A Cha Jia Li (Lou Mie Fan) A Jia Li, Pin Da A Fu Suo Li, Tuo Tuo Mei Di, Bi She Jia, Luo Po Di, E Po Luo Jia Po Luo' 'These are the liberation verses of the Four Protections.'
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「『阇𠻬哆阿尼尸 羅婆婆多步(屏趣反)伊曇頗隸抳耶 磨頗嵐三某陀那夜毗浮舍 波施蘇磨𧯞阿㝹磨妒阿鳩磨妒 侈他婆帝昧多羅他(偷大反)陀舍婆邏毗波羅婆他 伊舍絺哆須抳佉磨胝差(初機反)那磨帝 阿虛句阿坻 兜瑟南薩第磨帝波羅𠺁(都郁反)波奈佛䭾 弗樓婆婆羅呵隸』
「『此是四正斷解脫句。
「『安爾摩爾摩禰摩摩禰 旨隸旨隸帝賒咩賒咩多鼻膻帝 目帝郁多𦟂(擲糸反)三𦟂尼三𦟂三磨三𦟂叉𧜟惡叉𧜟 頞耆(仇尼反)抳檀帝 賒美瑟帝 陀羅禰阿盧伽婆細 曷羅多那婆羅帝 曷羅濕彌婆帝 阇那婆帝 禰樓婆帝 彌樓婆帝 叉夜昵 阿梨賒 禰盧迦波羅坻波昵達梨賒昵』
「『此是四辯解脫句。
「『遮湊(叉晝反)阿婆娑昵 阿梨賒禰阇那虛迦妒妒波羅婆娑帝 薩𦳄寅坻利耶浮磨帝迦蘭帝娑娑婆婆 婆摩薩憊 波羅他匐叉𧜟伽隸 瞿迦嗏婆陀禰 盧迦㝹陀利舍那毗復』
「『此是四神足解脫句。
「『阿遮隸浮地陀䭾波遮隸婆禰龁栗那悉地劍(加嚴反)毗坻尼稚三筆智波利迦肆利蘇彌旃地施陀遮遮阿遮遮隸阿波隸毗至婆隸胝波隸波羅遮遮隸波羅波隸阿那夜阿便(旁連反)細迦迦羅彌波羅婆毗禰 加羅彌 尼遮細伽邏迦羅彌那由帝』
「『此是根力現解句。
「『沸師薜蘇沸師薜杜摩波利呵隸阿婆𧜟郵樓脂隸支迦邏勒差阿蛇摩悉妒帝帝隸磨磨隸股遮失尸隸盧迦寫毗若禰那夜嗟其利尼帝遮鹽帝沙失𥙡地那』
「『此是七覺意解脫句
現代漢語譯本 『阇𠻬哆阿尼尸，羅婆婆多步（屏趣反）伊曇頗隸抳耶，磨頗嵐三某陀那夜毗浮舍，波施蘇磨𧯞阿㝹磨妒阿鳩磨妒，侈他婆帝昧多羅他（偷大反）陀舍婆邏毗波羅婆他，伊舍絺哆須抳佉磨胝差（初機反）那磨帝，阿虛句阿坻，兜瑟南薩第磨帝波羅𠺁（都郁反）波奈佛䭾，弗樓婆婆羅呵隸』 『此是四正斷解脫句。』 『安爾摩爾摩禰摩摩禰，旨隸旨隸帝賒咩賒咩多鼻膻帝，目帝郁多𦟂（擲糸反）三𦟂尼三𦟂三磨三𦟂叉𧜟惡叉𧜟，頞耆（仇尼反）抳檀帝，賒美瑟帝，陀羅禰阿盧伽婆細，曷羅多那婆羅帝，曷羅濕彌婆帝，阇那婆帝，禰樓婆帝，彌樓婆帝，叉夜昵，阿梨賒，禰盧迦波羅坻波昵達梨賒昵』 『此是四辯解脫句。』 『遮湊（叉晝反）阿婆娑昵，阿梨賒禰阇那虛迦妒妒波羅婆娑帝，薩𦳄寅坻利耶浮磨帝迦蘭帝娑娑婆婆，婆摩薩憊，波羅他匐叉𧜟伽隸，瞿迦嗏婆陀禰，盧迦㝹陀利舍那毗復』 『此是四神足解脫句。』 『阿遮隸浮地陀䭾波遮隸婆禰龁栗那悉地劍（加嚴反）毗坻尼稚三筆智波利迦肆利蘇彌旃地施陀遮遮阿遮遮隸阿波隸毗至婆隸胝波隸波羅遮遮隸波羅波隸阿那夜阿便（旁連反）細迦迦羅彌波羅婆毗禰，加羅彌，尼遮細伽邏迦羅彌那由帝』 『此是根力現解句。』 『沸師薜蘇沸師薜杜摩波利呵隸阿婆𧜟郵樓脂隸支迦邏勒差阿蛇摩悉妒帝帝隸磨磨隸股遮失尸隸盧迦寫毗若禰那夜嗟其利尼帝遮鹽帝沙失𥙡地那』 『此是七覺意解脫句』
English version 'Jha-dha-do-a-ni-shi, lo-po-po-duo-bu (bǐng qù fǎn) yi-tan-po-li-ni-ye, mo-po-lan-san-mou-tuo-na-ye-pi-fu-she, bo-shi-su-mo-e-a-nu-mo-du-a-jiu-mo-du, chi-ta-po-di-mei-duo-luo-ta (tou-da-fǎn) tuo-she-po-luo-pi-po-luo-po-ta, yi-she-chi-duo-xu-ni-qu-mo-di-cha (chu-ji-fǎn) na-mo-di, a-xu-ju-a-chi, dou-se-nan-sa-di-mo-di-bo-luo-yu (du-yu-fǎn) bo-nai-fo-tuo, fu-lou-po-po-luo-he-li' 'This is the liberation phrase of the Four Right Exertions.' 'An-er-mo-er-mo-ni-mo-mo-ni, zhi-li-zhi-li-di-she-mie-she-mie-duo-bi-shan-di, mu-di-yu-duo-zhi (zhi-si-fǎn) san-zhi-ni-san-zhi-san-mo-san-zhi-cha-e-cha-e, e-qi (chou-ni-fǎn) ni-tan-di, she-mei-se-di, tuo-luo-ni-a-lu-qie-po-xi, he-luo-duo-na-po-luo-di, he-luo-shi-mi-po-di, she-na-po-di, ni-lou-po-di, mi-lou-po-di, cha-ye-ni, a-li-she, ni-lu-jia-po-luo-chi-bo-ni-da-li-she-ni' 'This is the liberation phrase of the Four Eloquences.' 'Zhe-cou (cha-zhou-fǎn) a-po-suo-ni, a-li-she-ni-she-na-xu-jia-du-du-po-luo-po-suo-di, sa-e-yin-chi-li-ye-fu-mo-di-jia-lan-di-suo-suo-po-po, po-mo-sa-bei, bo-luo-ta-fu-cha-e-jia-li, qu-jia-cha-po-tuo-ni, lu-jia-nu-tuo-li-she-na-pi-fu' 'This is the liberation phrase of the Four Supernatural Powers.' 'A-zhe-li-fu-di-tuo-tuo-bo-zhe-li-po-ni-he-li-na-xi-di-jian (jia-yan-fǎn) pi-chi-ni-zhi-san-bi-zhi-bo-li-jia-si-li-su-mi-zhan-di-shi-tuo-zhe-zhe-a-zhe-zhe-li-a-po-li-pi-zhi-po-li-chi-po-li-bo-luo-zhe-zhe-li-bo-luo-po-li-a-na-ye-a-bian (pang-lian-fǎn) xi-jia-jia-luo-mi-bo-luo-po-pi-ni, jia-luo-mi, ni-zhe-xi-jia-luo-jia-luo-mi-na-you-di' 'This is the liberation phrase of the Manifestation of Roots and Powers.' 'Fei-shi-bi-su-fei-shi-bi-du-mo-po-li-he-li-a-po-e-you-lou-zhi-li-zhi-jia-luo-le-cha-a-she-mo-xi-du-di-di-li-mo-mo-li-gu-zhe-shi-shi-li-lu-jia-xie-pi-ruo-ni-na-ye-jie-qi-li-ni-di-zhe-yan-di-sha-shi-di-na' 'This is the liberation phrase of the Seven Factors of Enlightenment.'
。
「『遮迦羅婆視婆帝遮 翅隸 遮迦羅陀隸陀隸遮翅隸陀隸目隸醯隸醯隸陀隸 阿留䔮波地休休隸耶他視多伽頻婆隸耶他伽昵耶他波鄰遮坻坻利舍夜他婆夜㑨利履舍』
「『諦音闇留柘毗利，精進音周隸，道音戒音定音慧音解脫音解脫知見音，星宿音月音日音。如是等句如來所說。頞浮哆彌羅浮耽三佛 曇阿浮 曇伊呵浮曇悝多羅浮曇昵酣(牟甘反)伽摩目隸阿羅頗 陀羅頗 曇茶隸 曼嗏禰悝多羅嵐多樓曼(牟啖反)伽伽羅膩 牟致膩 三波羅 牟致膩 伽奈波槾枷廣㝹㝹尼樓婆那賒 禰那賒婆陀昵鴟鴟 帝鴟鴟 頭摩余婆逸(雨詰反)澄伽磨婆隸 磨隸呵多寧婆𣫍(魯謙反)婆隸頻地頻隸 頻隸郁沙隸 賒羅禰陀羅寗 波羅婆 帝婆嵐那 嗏夷毗頭頭磨婆羅丘曼婆羅呵磨遮梨那因陀羅婆昵提提羅蛇昵磨醯尸波羅邏羅昵婆磨𡂡咩 阿羅尼 彌伊伽 俁勒叉俁利師遮昵遮羅頗旨𥙡阿羅修隸 薩婆修嵐阿婆嵐 不那伽坻擔 般坻多阿 夷那揵坻閻婆細迦揵陀隸陀隸阿多羅嗏呵昵磨伽羅頻盧呵昵肆曇曼帝毗盧 伽磨帝 佛䭾坻師絺帝陀羅尼目仙』
「『此是十力解脫句。』」
大乘悲分陀利經入一切種智行陀羅尼品第三
爾時世尊，欲說是入一切種智行陀羅尼門句時，於此三千大千世界，大地六種震動，極大動搖，發大音聲，𡶅峨踴沒，現如是光，令十方過數恒河沙世界妙光普遍。於時須彌、鐵圍、大鐵圍，不障礙眼，十方無數世界現平如掌，十方無數世界于中止住
現代漢語譯本 『遮迦羅婆視婆帝遮，翅隸，遮迦羅陀隸陀隸遮翅隸陀隸目隸醯隸醯隸陀隸，阿留䔮波地休休隸耶他視多伽頻婆隸耶他伽昵耶他波鄰遮坻坻利舍夜他婆夜㑨利履舍』 『諦音闇留柘毗利，精進音周隸，道音戒音定音慧音解脫音解脫知見音，星宿音月音日音。如是等句如來所說。頞浮哆彌羅浮耽三佛，曇阿浮，曇伊呵浮曇悝多羅浮曇昵酣(牟甘反)伽摩目隸阿羅頗，陀羅頗，曇茶隸，曼嗏禰悝多羅嵐多樓曼(牟啖反)伽伽羅膩，牟致膩，三波羅，牟致膩，伽奈波槾枷廣㝹㝹尼樓婆那賒，禰那賒婆陀昵鴟鴟，帝鴟鴟，頭摩余婆逸(雨詰反)澄伽磨婆隸，磨隸呵多寧婆𣫍(魯謙反)婆隸頻地頻隸，頻隸郁沙隸，賒羅禰陀羅寗，波羅婆，帝婆嵐那，嗏夷毗頭頭磨婆羅丘曼婆羅呵磨遮梨那因陀羅婆昵提提羅蛇昵磨醯尸波羅邏羅昵婆磨𡂡咩，阿羅尼，彌伊伽，俁勒叉俁利師遮昵遮羅頗旨𥙡阿羅修隸，薩婆修嵐阿婆嵐，不那伽坻擔，般坻多阿，夷那揵坻閻婆細迦揵陀隸陀隸阿多羅嗏呵昵磨伽羅頻盧呵昵肆曇曼帝毗盧，伽磨帝，佛䭾坻師絺帝陀羅尼目仙』 『此是十力解脫句。』 大乘悲分陀利經入一切種智行陀羅尼品第三 爾時世尊，欲說是入一切種智行陀羅尼門句時，於此三千大千世界，大地六種震動，極大動搖，發大音聲，𡶅峨踴沒，現如是光，令十方過數恒河沙世界妙光普遍。於時須彌、鐵圍、大鐵圍，不障礙眼，十方無數世界現平如掌，十方無數世界于中止住
English version 'Cakravartivisite ca, kili, cakradharidharite ca kili dharite mukili hili hili dharite, alune bodhi hili hili yata sita gambhire yata gani yata parincati dhi dhi risa yata bhaya huri risa' 'Truth sound amrita vili, diligence sound juri, path sound precept sound concentration sound wisdom sound liberation sound liberation knowledge sound, star sound moon sound sun sound. Such are the phrases spoken by the Tathagata. Adbhuta mirabhuta sambuddha, dharma adbhuta, dharma iha adbhuta kili tara adbhuta nihan (mu gan reverse) gama mukili ara pha, dhara pha, dharma chari, mancha ni kili tara ramta ru man (mu dan reverse) ga ga ra ni, mu chi ni, sampara, mu chi ni, gana pa manka guang yu yu ni lu po na sha, ni na sha po ta ni chi chi, di chi chi, tu mo yu po yi (yu jie reverse) cheng ga mo po li, mo li ha duo ning po (lu qian reverse) po li pin di pin li, pin li yu sha li, sha la ni tuo la ning, po la po, di po lan na, cha yi pi tou tou mo po la qiu man po la ha mo zha li na yin tuo la po ni ti ti la she ni mo hi shi po la la la ni po mo mei, a la ni, mi yi ga, yu le cha yu li shi zha ni zha la po zhi, a la xiu li, sa po xiu lan a po lan, bu na ga di dan, ban di duo a, yi na jian di yan po xi jia jian tuo li tuo li a duo la cha ha ni mo ga la pin lu ha ni si tan man di pi lu, ga mo di, buddha di shi chi di dharani mu xian' 'These are the phrases of the ten powers of liberation.' The Third Chapter of the Great Compassion Sutra, Entering the Dharani of All-Knowing Wisdom At that time, when the World Honored One was about to speak the phrases of the Dharani gate for entering all-knowing wisdom, in this three thousand great thousand world, the earth shook in six ways, with great quaking, emitting great sounds, rising and sinking, manifesting such light, causing the wonderful light to pervade the worlds of the ten directions, as numerous as the sands of the Ganges. At that time, Mount Sumeru, the Iron Mountains, and the Great Iron Mountains did not obstruct the eyes, and the countless worlds of the ten directions appeared as flat as the palm of the hand, and the countless worlds of the ten directions stopped in the middle.
。菩薩摩訶薩，有得三昧、陀羅尼、忍辱者，乘如來力，各于其土忽然不現，來此娑訶世界，詣耆阇崛山，至世尊所頭面禮足，以種種無量菩薩神通，供養世尊，各坐一面，為聽是入一切種智行陀羅尼門。無數欲界、色界、無色界諸天，來詣佛所，為聽是入一切種智行陀羅尼門。無數龍、夜叉、阿修羅、鳩槃茶，毗舍遮，詣耆阇崛山，至世尊所，為聽是入一切種智行陀羅尼門。菩薩摩訶薩於此集者，普見蓮華世界蓮華上如來、應供、正遍知，與大菩薩眾圍繞俱。於是世尊，始說是入一切種智行陀羅尼門。七十二恒河沙數菩薩摩訶薩，得是陀羅尼，見十方無數世界諸佛世尊，並見彼諸佛世界莊嚴，得未曾有。以菩薩誓力神通，供養佛已，佛言：「善男子！若菩薩摩訶薩修是入一切種智行陀羅尼門，得八萬四千陀羅尼門，得七萬二千三昧門，得六萬法門。菩薩得是陀羅尼已，得大慈大悲。得是陀羅尼已，菩薩摩訶薩，覺三十七助菩提法，得一切種智，是中具攝一切佛法。諸佛世尊實覺是陀羅尼，為眾生說法，不疾入涅槃。
「善男子！應當知是入一切種智行陀羅尼門威德，令大地震動，妙光顯照，普遍無量無數諸佛世界。緣是妙光照無量無邊諸佛世界，令無量無邊菩薩摩訶薩來會此土，為聽是入一切種智行陀羅尼門。於此一切娑訶世界，無量無邊欲界、色界、無色界，天、龍、夜叉、阿修羅人非人，為聽是入一切種智行陀羅尼門。菩薩適聞是入一切種智行陀羅尼門，得不退阿耨多羅三藐三菩提。若書寫者常得見佛、聞法、供養眾僧，乃至無上般涅槃
現代漢語譯本：菩薩摩訶薩，那些已獲得三昧、陀羅尼、忍辱的菩薩，憑藉如來的力量，各自在其國土忽然消失，來到這娑婆世界，前往耆阇崛山，到世尊面前頂禮膜拜，以種種無量菩薩神通，供養世尊，各自坐在一旁，爲了聽聞這入一切種智行陀羅尼門。無數欲界、色界、無色界諸天，來到佛陀所在之處，爲了聽聞這入一切種智行陀羅尼門。無數龍、夜叉、阿修羅、鳩槃茶、毗舍遮，來到耆阇崛山，到世尊面前，爲了聽聞這入一切種智行陀羅尼門。聚集在此的菩薩摩訶薩，普遍見到蓮花世界蓮花上的如來、應供、正遍知，與大菩薩眾圍繞在一起。於是世尊，開始宣說這入一切種智行陀羅尼門。七十二恒河沙數的菩薩摩訶薩，得到這陀羅尼，見到十方無數世界的諸佛世尊，並且見到那些佛世界的莊嚴，得到了前所未有的體驗。他們以菩薩的誓願力和神通，供養佛陀后，佛陀說：『善男子！如果菩薩摩訶薩修習這入一切種智行陀羅尼門，將獲得八萬四千陀羅尼門，獲得七萬二千三昧門，獲得六萬法門。菩薩得到這陀羅尼后，將獲得大慈大悲。得到這陀羅尼后，菩薩摩訶薩，覺悟三十七助菩提法，獲得一切種智，其中包含了所有佛法。諸佛世尊真實覺悟這陀羅尼，為眾生說法，不會很快進入涅槃。』 『善男子！應當知道這入一切種智行陀羅尼門的威德，能使大地動搖，妙光顯現照耀，普遍無量無數的諸佛世界。因為這妙光照耀無量無邊的諸佛世界，使得無量無邊的菩薩摩訶薩來到這裡集會，爲了聽聞這入一切種智行陀羅尼門。在這整個娑婆世界，無量無邊的欲界、色界、無色界，天、龍、夜叉、阿修羅人非人，爲了聽聞這入一切種智行陀羅尼門。菩薩只要聽到這入一切種智行陀羅尼門，就能得到不退轉的阿耨多羅三藐三菩提。如果有人書寫此陀羅尼，將常常見到佛，聽聞佛法，供養僧眾，乃至最終進入無上般涅槃。』
English version: Bodhisattvas Mahasattvas, those who have attained samadhi, dharani, and forbearance, by the power of the Tathagata, each suddenly disappeared from their own lands and came to this Saha world, went to Mount Gridhrakuta, prostrated themselves before the World Honored One, and with various immeasurable bodhisattva supernormal powers, made offerings to the World Honored One, each sitting on one side, in order to listen to this Dharani Gate of Entering All-Knowing Wisdom. Countless devas of the desire realm, the form realm, and the formless realm came to where the Buddha was, in order to listen to this Dharani Gate of Entering All-Knowing Wisdom. Countless dragons, yakshas, asuras, kumbhandas, and pisachas came to Mount Gridhrakuta, to the World Honored One, in order to listen to this Dharani Gate of Entering All-Knowing Wisdom. The Bodhisattvas Mahasattvas who gathered here universally saw the Tathagata, Arhat, Samyaksambuddha on the lotus in the lotus world, surrounded by a great assembly of bodhisattvas. Then the World Honored One began to speak of this Dharani Gate of Entering All-Knowing Wisdom. Seventy-two Ganges sands of Bodhisattvas Mahasattvas obtained this dharani, saw the Buddhas World Honored Ones of countless worlds in the ten directions, and saw the adornments of those Buddha worlds, gaining unprecedented experiences. After making offerings to the Buddha with the power of their bodhisattva vows and supernormal powers, the Buddha said: 'Good men! If Bodhisattvas Mahasattvas cultivate this Dharani Gate of Entering All-Knowing Wisdom, they will obtain eighty-four thousand dharani gates, obtain seventy-two thousand samadhi gates, and obtain sixty thousand dharma gates. After obtaining this dharani, bodhisattvas will obtain great compassion and great mercy. After obtaining this dharani, Bodhisattvas Mahasattvas will awaken to the thirty-seven aids to enlightenment, obtain all-knowing wisdom, which encompasses all the Buddha's teachings. The Buddhas World Honored Ones truly awaken to this dharani, teach the Dharma to sentient beings, and will not quickly enter nirvana.' 'Good men! You should know the majestic power of this Dharani Gate of Entering All-Knowing Wisdom, which causes the great earth to shake, and the wonderful light to shine, illuminating countless immeasurable Buddha worlds. Because this wonderful light illuminates countless immeasurable Buddha worlds, it causes countless immeasurable Bodhisattvas Mahasattvas to come to this land to gather, in order to listen to this Dharani Gate of Entering All-Knowing Wisdom. In this entire Saha world, countless immeasurable beings of the desire realm, the form realm, and the formless realm, devas, dragons, yakshas, asuras, humans, and non-humans, come to listen to this Dharani Gate of Entering All-Knowing Wisdom. As soon as a bodhisattva hears this Dharani Gate of Entering All-Knowing Wisdom, they will attain non-retrogressing Anuttara-samyak-sambodhi. If one writes this dharani, they will always see the Buddha, hear the Dharma, make offerings to the Sangha, and eventually enter unsurpassed parinirvana.'
若菩薩讀誦是入一切種智行陀羅尼門，一切重罪滅盡無餘，轉生得登初地；菩薩摩訶薩修是入一切種智行陀羅尼門，是菩薩若先有五無間罪，皆悉除滅，轉生亦登初地；若無無間罪，現身餘罪，悉皆滅盡，轉得登初地；設不能修，不能誦讀，若不得聞法，以繒彩為鬘供養法師，是人恒河沙數他方世界，現在住世諸佛世尊，皆贊善哉，彼諸佛世尊，亦授其阿耨多羅三藐三菩提記；是菩薩施繒彩故，不久當得法王子位一生補處，成阿耨多羅三藐三菩提；如是香供養，不久當得無上三昧之香；以華供養，不久當得無上智花；有持寶供養法師，不久當得三十七助菩提寶。
「善男子！是入一切種智行陀羅尼門，有如是饒益諸菩薩摩訶薩。何以故？是中純說菩薩法藏故。緣是入一切種智行陀羅尼門，菩薩得不可計辯，得四妙法。
「善男子！爾時月上如來，以是入一切種智行陀羅尼門，教受虛空印菩薩；即時亦復地大震動，大光顯現，十方無量無邊諸佛世界，妙光普遍，地平如掌；于中菩薩集者，見彼十方無量無邊世界諸佛世尊，如是十方無量佛國，無數菩薩來至栴檀世界，供養恭敬親近月上如來，為聽是入一切種智行陀羅尼門
現代漢語譯本：如果菩薩讀誦這個能進入一切種智的陀羅尼法門，一切深重罪業都會徹底滅盡，轉生后就能登上初地。菩薩摩訶薩修習這個能進入一切種智的陀羅尼法門，如果這位菩薩之前犯有五無間罪，這些罪業都會被清除，轉生后也能登上初地。如果沒有犯過無間罪，那麼現世所犯的其他罪業，也都會全部滅盡，轉生后就能登上初地。如果不能修習，不能誦讀，或者沒有機會聽聞佛法，那麼用絲綢綵緞做成花鬘供養法師，這個人就會得到恒河沙數般他方世界現在住世的諸佛世尊的讚歎，稱讚他做得好。這些佛世尊也會為他授記，將來必定證得無上正等正覺。這位菩薩因為佈施絲綢綵緞的緣故，不久就能得到法王子的地位，成為一生補處的菩薩，最終成就無上正等正覺。如果用香供養，不久就能得到無上三昧之香；如果用花供養，不久就能得到無上智慧之花；如果用寶物供養法師，不久就能得到三十七道品助菩提的珍寶。 『善男子！這個能進入一切種智的陀羅尼法門，對諸位菩薩摩訶薩有如此大的利益。為什麼呢？因為這裡面純粹講述的是菩薩的法藏。憑藉這個能進入一切種智的陀羅尼法門，菩薩能獲得不可思議的辯才，能獲得四種殊勝的妙法。』 『善男子！當時月上如來，用這個能進入一切種智的陀羅尼法門，教導虛空印菩薩。當時也發生了大地劇烈震動，出現大光明，十方無量無邊的諸佛世界，都普遍被妙光照耀，地面平坦如手掌。在那裡聚集的菩薩們，都看到了十方無量無邊世界的諸佛世尊。像這樣，十方無量佛國的無數菩薩來到栴檀世界，供養、恭敬、親近月上如來，爲了聽聞這個能進入一切種智的陀羅尼法門。』
English version: If a Bodhisattva recites this Dharani gate that leads to the wisdom of all kinds, all heavy sins will be completely eradicated, and they will be reborn and ascend to the first Bhumi. If a Bodhisattva Mahasattva cultivates this Dharani gate that leads to the wisdom of all kinds, if this Bodhisattva previously committed the five heinous sins, these sins will be eliminated, and they will be reborn and ascend to the first Bhumi. If they have not committed the heinous sins, then the other sins committed in this life will also be completely eradicated, and they will be reborn and ascend to the first Bhumi. If they cannot cultivate, cannot recite, or do not have the opportunity to hear the Dharma, then if they offer silk and satin garlands to the Dharma teacher, this person will receive praise from the Buddhas and World Honored Ones who are currently living in the countless other worlds like the sands of the Ganges River, praising them for doing well. These Buddhas and World Honored Ones will also give them a prophecy that they will surely attain Anuttara-samyak-sambodhi in the future. Because this Bodhisattva gives silk and satin, they will soon attain the position of Dharma Prince, becoming a Bodhisattva who will be reborn only once more, and will ultimately achieve Anuttara-samyak-sambodhi. If they offer incense, they will soon obtain the incense of unsurpassed Samadhi; if they offer flowers, they will soon obtain the flower of unsurpassed wisdom; if they offer treasures to the Dharma teacher, they will soon obtain the thirty-seven aids to Bodhi treasures. 'Good man! This Dharani gate that leads to the wisdom of all kinds has such great benefits for all Bodhisattva Mahasattvas. Why? Because it purely speaks of the Bodhisattva's Dharma treasury. By relying on this Dharani gate that leads to the wisdom of all kinds, Bodhisattvas can obtain inconceivable eloquence and obtain four kinds of wonderful Dharma.' 'Good man! At that time, the Tathagata Moon Above, used this Dharani gate that leads to the wisdom of all kinds to teach the Bodhisattva Void Seal. At that time, the earth also shook violently, great light appeared, and the countless Buddha worlds in the ten directions were universally illuminated by wonderful light, and the ground was as flat as the palm of a hand. The Bodhisattvas who gathered there all saw the Buddhas and World Honored Ones of the countless worlds in the ten directions. In this way, countless Bodhisattvas from the countless Buddha lands in the ten directions came to the Sandalwood world to offer, respect, and draw near to the Tathagata Moon Above, in order to hear this Dharani gate that leads to the wisdom of all kinds.'
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「善男子！時月上如來、應供、正遍知，告諸菩薩摩訶薩言：『善男子等！有菩薩摩訶薩一生補處者，我聽十小劫中入是滅心三昧；其餘菩薩摩訶薩，從虛空印菩薩摩訶薩，十小劫聽是入一切種智行陀羅尼門菩薩法藏，於此十小劫中，見彼十方無數諸佛國土，現在住世諸佛如來，彼從發清凈心善根成就。』彼諸菩薩以種種若干菩薩神通，供養月上如來已，白佛言：『世尊！是虛空印菩薩摩訶薩，竟十小劫時，轉于無上正法輪耶？』佛言：『如是，如是！善男子！是十小劫盡時，是虛空印菩薩摩訶薩，當成阿耨多羅三藐三菩提；所成佛夜，即于夜為諸菩薩轉正法輪。其有菩薩於十小劫中，從其聞入一切種智行陀羅尼門善根成就。虛空印菩薩成阿耨多羅三藐三菩提時，即於是夜轉正法輪、不退轉輪、最上輪，令無數億那由他百千菩薩住不退轉。其諸菩薩，於十小劫從其聞說入一切種智行陀羅尼法門者，爾時皆得一生補處。其諸菩薩有小聞法，是時皆得登住地，不退轉阿耨多羅三藐三菩提，爾時皆具得是陀羅尼
現代漢語譯本 『善男子！月上如來、應供、正遍知，告訴諸位菩薩摩訶薩：『善男子們！有菩薩摩訶薩是候補佛位的，我允許他們在十小劫中進入滅心三昧；其餘的菩薩摩訶薩，從虛空印菩薩摩訶薩那裡，在十小劫中聽聞進入一切種智行陀羅尼門的菩薩法藏，在這十小劫中，他們能見到十方無數諸佛國土，現在住世的諸佛如來，他們從發起清凈心善根而成就。』那些菩薩用種種不同的菩薩神通，供養月上如來后，稟告佛說：『世尊！這位虛空印菩薩摩訶薩，在十小劫結束后，會轉無上正法輪嗎？』佛說：『是的，是的！善男子！這十小劫結束時，這位虛空印菩薩摩訶薩，將會成就阿耨多羅三藐三菩提；在他成佛的夜晚，就會為諸位菩薩轉正法輪。那些菩薩在十小劫中，從他那裡聽聞進入一切種智行陀羅尼門而成就善根。虛空印菩薩成就阿耨多羅三藐三菩提時，就在當晚轉正法輪、不退轉輪、最上輪，讓無數億那由他百千菩薩住于不退轉。那些菩薩，在十小劫中從他那裡聽聞講述進入一切種智行陀羅尼法門的人，那時都將獲得一生補處。那些菩薩有少量聽聞佛法的，那時都將登上住地，不退轉于阿耨多羅三藐三菩提，那時都將完全獲得這個陀羅尼。』
English version 'Good men! The Tathagata, Arhat, Samyaksambuddha, named Moon-Ascending, said to the Bodhisattva-Mahasattvas: 'Good men, among the Bodhisattva-Mahasattvas who are in the position of one birth away from Buddhahood, I allow them to enter the Samadhi of Cessation of Mind for ten small kalpas; the rest of the Bodhisattva-Mahasattvas, from the Bodhisattva-Mahasattva named Seal of Space, for ten small kalpas, listen to the Bodhisattva Dharma Treasury of the Dharani Gate of Entering All-Knowing Wisdom Practice. During these ten small kalpas, they will see countless Buddha lands in the ten directions, and the Tathagatas, the Buddhas who are currently living in the world, they achieve this from the accomplishment of the pure mind and roots of goodness.' After those Bodhisattvas had made offerings to the Moon-Ascending Tathagata with various Bodhisattva supernormal powers, they said to the Buddha: 'World Honored One! Will this Bodhisattva-Mahasattva named Seal of Space turn the unsurpassed Dharma wheel at the end of the ten small kalpas?' The Buddha said: 'Yes, yes! Good men! When these ten small kalpas are over, this Bodhisattva-Mahasattva named Seal of Space will attain Anuttara-Samyak-Sambodhi; on the night he becomes a Buddha, he will turn the Dharma wheel for all the Bodhisattvas. Those Bodhisattvas who, during the ten small kalpas, have heard from him the Dharani Gate of Entering All-Knowing Wisdom Practice and have accomplished roots of goodness. When the Bodhisattva named Seal of Space attains Anuttara-Samyak-Sambodhi, on that very night, he will turn the Dharma wheel, the wheel of non-retrogression, the supreme wheel, causing countless billions of nayutas of hundreds of thousands of Bodhisattvas to dwell in non-retrogression. Those Bodhisattvas who, during the ten small kalpas, have heard from him the Dharma Gate of Entering All-Knowing Wisdom Practice, at that time, will all attain the position of one birth away from Buddhahood. Those Bodhisattvas who have heard a little of the Dharma, at that time, will all ascend to the stage of dwelling, not retrogressing from Anuttara-Samyak-Sambodhi, and at that time, they will all fully obtain this Dharani.'
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「時月上如來、應供、正遍知，為諸菩薩摩訶薩現佛種種神通變化已，為虛空印菩薩現三昧，名那羅延，令受金剛身，現莊嚴光三昧，令未轉法輪，十小劫中為諸菩薩說是入一切種智行陀羅尼法門。諸佛世界皆見其現佛身，相好光明，現金剛輪三昧，令坐菩提座未轉法輪，為諸菩薩說種種法，現輪鬘三昧，令轉法輪。時無數億那由他百千眾生，得不退轉地。虛空印菩薩，既知轉法輪，與無數菩薩眾供養世尊已，各還上寶臺。即於是夜，彼月上如來、應供、正遍知，入無餘涅槃。彼諸菩薩所應供養世尊舍利，供養已竟，各各還升寶臺。其餘菩薩各還本土，于中一生補處菩薩，入滅心三昧，十小劫中寂然而住。
「時虛空印菩薩，尋即為諸菩薩摩訶薩十小劫中具說諸法，令眾菩薩種諸善根。彼于昨夜得成阿耨多羅三藐三菩提，即於是夜便轉法輪現大神通，令無數億那由他百千眾生，住不退轉阿耨多羅三藐三菩提。是時復說入一切種智行陀羅尼門，八十那由他百千菩薩，得無生法忍；九十二億眾生，得不退轉阿耨多羅三藐三菩提；七十二那由他百千菩薩得是入一切種智行陀羅尼門；無數諸天世人，發阿耨多羅三藐三菩提心
現代漢語譯本 『當時，月上如來、應供、正遍知，為諸位菩薩摩訶薩展示了佛的種種神通變化后，為虛空印菩薩展示了名為那羅延的三昧，使他獲得金剛身，並展示了莊嚴光三昧，使他能在十小劫中為諸位菩薩宣說入一切種智行陀羅尼法門，而無需轉法輪。諸佛世界都看見他顯現佛身，具足相好光明，展示金剛輪三昧，使他能坐在菩提座上，無需轉法輪，為諸位菩薩宣說種種法，並展示輪鬘三昧，使他能轉法輪。當時，無數億那由他百千眾生，獲得了不退轉的地位。虛空印菩薩，在得知轉法輪后，與無數菩薩眾供養世尊完畢，各自返回寶臺。就在當晚，那位月上如來、應供、正遍知，進入了無余涅槃。那些菩薩們供養完世尊的舍利后，各自返回寶臺。其餘菩薩各自返回本土，其中一位一生補處菩薩，進入滅心三昧，在十小劫中寂然安住。 『當時，虛空印菩薩，隨即為諸位菩薩摩訶薩在十小劫中詳細宣說了諸法，使眾菩薩種下各種善根。他在昨晚成就了阿耨多羅三藐三菩提，就在當晚便轉法輪，展示大神通，使無數億那由他百千眾生，安住于不退轉的阿耨多羅三藐三菩提。這時，他又宣說了入一切種智行陀羅尼門，八十那由他百千菩薩，獲得了無生法忍；九十二億眾生，獲得了不退轉的阿耨多羅三藐三菩提；七十二那由他百千菩薩獲得了這個入一切種智行陀羅尼門；無數諸天世人，發起了阿耨多羅三藐三菩提心。』
English version 'At that time, the Tathagata, Arhat, Samyaksambuddha, named Moon-Ascendant, having displayed various miraculous transformations of the Buddha to the Bodhisattva-Mahasattvas, revealed to the Bodhisattva Space-Seal a samadhi called Narayana, enabling him to receive a vajra body, and displayed the Adornment Light Samadhi, enabling him to expound the Dharma gate of the Dharani of Entering All-Knowing Wisdom for the Bodhisattvas for ten small kalpas without turning the Dharma wheel. All Buddha worlds saw him manifest the Buddha body, with auspicious marks and radiance, displaying the Vajra Wheel Samadhi, enabling him to sit on the Bodhi seat without turning the Dharma wheel, expounding various Dharmas to the Bodhisattvas, and displaying the Garland Wheel Samadhi, enabling him to turn the Dharma wheel. At that time, countless billions of nayutas of hundreds of thousands of beings attained the stage of non-retrogression. Bodhisattva Space-Seal, having known about the turning of the Dharma wheel, and having made offerings to the World Honored One with countless Bodhisattvas, each returned to their jeweled platforms. That very night, the Tathagata, Arhat, Samyaksambuddha, named Moon-Ascendant, entered Parinirvana without remainder. After those Bodhisattvas had finished making offerings to the relics of the World Honored One, they each returned to their jeweled platforms. The remaining Bodhisattvas each returned to their own lands, among whom a Bodhisattva destined for Buddhahood in one more life entered the Samadhi of Cessation of Mind, remaining in stillness for ten small kalpas. 'At that time, Bodhisattva Space-Seal, immediately for the Bodhisattva-Mahasattvas, expounded all the Dharmas in detail for ten small kalpas, enabling the Bodhisattvas to plant various roots of virtue. He attained Anuttara-Samyak-Sambodhi last night, and that very night he turned the Dharma wheel, displaying great miraculous powers, enabling countless billions of nayutas of hundreds of thousands of beings to abide in the non-retrogressive Anuttara-Samyak-Sambodhi. At this time, he again expounded the gate of the Dharani of Entering All-Knowing Wisdom, and eighty nayutas of hundreds of thousands of Bodhisattvas attained the forbearance of non-origination; ninety-two billion beings attained the non-retrogressive Anuttara-Samyak-Sambodhi; seventy-two nayutas of hundreds of thousands of Bodhisattvas attained this gate of the Dharani of Entering All-Knowing Wisdom; and countless gods and humans generated the mind of Anuttara-Samyak-Sambodhi.'
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爾時解怨菩薩白佛言：「世尊！菩薩具足何法得是陀羅尼？」
佛言：「菩薩具足四法得是陀羅尼。何謂為四？菩薩住四聖種——隨所得衣以為喜足，隨所得食以為喜足，隨得房舍臥具以為喜足，隨所得藥以為喜足。菩薩具足是四法得修是陀羅尼。
「菩薩摩訶薩復具五法，得修入一切種智行陀羅尼門。何謂為五？自持戒波羅提木叉，以自防制威儀具足，乃至小罪生大怖畏，應如是學。不持戒者，勸令持戒使住其中；無正見者，勸令正見使住其中；無威儀者，勸正威儀使住其中；邪意眾生，正意勸之令住其中；學聲聞辟支佛者，以阿耨多羅三藐三菩提，勸之令住其中。菩薩摩訶薩具是五法，得入一切種智行陀羅尼門。
「菩薩復具足六法，得是陀羅尼。何謂為六？已積多聞，見少聞者，勸使多聞令住其中；自不慳嫉，慳嫉眾生，勸使佈施令住其中；不惱眾生施以無畏；救恐畏者令得解脫；不誑諂偽；常樂空靜；菩薩具是六法，得入一切種智行陀羅尼門。
「菩薩具如是法，略備一切，於七年中住空閑處，是咒章句，晝夜六時，叉手專意，而讀誦之；起時普修念十方現在諸佛。彼菩薩摩訶薩竟七年已，得是入一切種智行陀羅尼門
現代漢語譯本 那時，解怨菩薩對佛說：『世尊！菩薩具備什麼法才能得到這個陀羅尼？』 佛說：『菩薩具備四種法就能得到這個陀羅尼。哪四種呢？菩薩安住於四聖種——對於得到的衣服感到滿足，對於得到的食物感到滿足，對於得到的房舍臥具感到滿足，對於得到的藥物感到滿足。菩薩具備這四種法就能修習這個陀羅尼。』 『菩薩摩訶薩又具備五種法，才能修習進入一切種智行陀羅尼門。哪五種呢？自己持守戒律波羅提木叉，用以自我防範，威儀具足，乃至對於小罪也生起大怖畏，應當這樣學習。對於不持戒的人，勸導他們持戒並安住其中；對於沒有正見的人，勸導他們擁有正見並安住其中；對於沒有威儀的人，勸導他們擁有正威儀並安住其中；對於心懷邪念的眾生，用正念勸導他們並安住其中；對於學習聲聞辟支佛的人，用阿耨多羅三藐三菩提勸導他們並安住其中。菩薩摩訶薩具備這五種法，就能進入一切種智行陀羅尼門。』 『菩薩又具備六種法，才能得到這個陀羅尼。哪六種呢？已經積累了許多知識，看到少聞的人，勸導他們多聞並安住其中；自己不慳吝嫉妒，對於慳吝嫉妒的眾生，勸導他們佈施並安住其中；不惱害眾生，給予他們無畏；救助恐懼的人，使他們得到解脫；不欺騙諂媚；常常喜歡空寂；菩薩具備這六種法，就能進入一切種智行陀羅尼門。』 『菩薩具備這樣的法，大致完備一切，在七年中住在空閑的地方，這個咒語的章句，白天夜晚六個時辰，合掌專心，誦讀它；起身時普遍修習憶念十方現在諸佛。那位菩薩摩訶薩經過七年之後，就能得到這個進入一切種智行陀羅尼門。』
English version At that time, the Bodhisattva 'Dispelling Resentment' said to the Buddha, 'World Honored One! What qualities must a Bodhisattva possess to obtain this Dharani?' The Buddha said, 'A Bodhisattva obtains this Dharani by possessing four qualities. What are the four? A Bodhisattva dwells in the four noble lineages—being content with whatever clothing is obtained, being content with whatever food is obtained, being content with whatever lodging and bedding are obtained, and being content with whatever medicine is obtained. A Bodhisattva who possesses these four qualities can cultivate this Dharani.' 'Furthermore, a Bodhisattva Mahasattva possesses five qualities to cultivate and enter the Dharani gate of the path to all-knowing wisdom. What are the five? One must uphold the precepts of the Pratimoksha, using them for self-restraint, with complete dignified conduct, and even for minor offenses, one should generate great fear, and learn accordingly. For those who do not uphold the precepts, encourage them to uphold the precepts and abide in them; for those who do not have right views, encourage them to have right views and abide in them; for those who do not have dignified conduct, encourage them to have proper dignified conduct and abide in it; for sentient beings with wrong intentions, encourage them with right intentions and abide in them; for those who are learning as Sravakas or Pratyekabuddhas, encourage them with Anuttara-samyak-sambodhi and abide in it. A Bodhisattva Mahasattva who possesses these five qualities can enter the Dharani gate of the path to all-knowing wisdom.' 'Furthermore, a Bodhisattva possesses six qualities to obtain this Dharani. What are the six? Having accumulated much learning, upon seeing those with little learning, encourage them to learn more and abide in it; not being stingy or jealous oneself, for those who are stingy and jealous, encourage them to give and abide in it; not harming sentient beings, giving them fearlessness; rescuing those who are fearful, enabling them to be liberated; not being deceitful or flattering; always delighting in emptiness and tranquility; a Bodhisattva who possesses these six qualities can enter the Dharani gate of the path to all-knowing wisdom.' 'A Bodhisattva who possesses such qualities, having generally perfected everything, should dwell in a secluded place for seven years. The phrases of this mantra should be recited with folded hands and focused attention during the six periods of the day and night. Upon rising, one should universally cultivate mindfulness of all the Buddhas present in the ten directions. After seven years, that Bodhisattva Mahasattva will obtain this Dharani gate of the path to all-knowing wisdom.'
。得如是陀羅尼已，得如是聖明慧眼，見於十方恒河沙數世界中現在住世諸佛現大光明。見彼諸佛神通已，得八萬四千陀羅尼門，得七萬二千三昧門，得六萬法門。菩薩摩訶薩得是入一切種智行陀羅尼門，得陀羅尼已得大慈悲。若得是陀羅尼，菩薩摩訶薩設有五無間罪，舍是身已即得除滅，轉至三身無復余習，得登十地。設菩薩無無間罪，其餘諸罪皆悉除盡，轉身得登十地，不久得三十七助菩提法，成一切種智。
「善男子！是入一切種智行陀羅尼門，如是大饒益菩薩摩訶薩。」
堅眾菩薩摩訶薩，見佛世尊所現神通，得如是聖法喜，如是神通備足；以是供養恒河沙世界諸佛世尊已，于諸佛所聞種種法，得三昧忍辱陀羅尼已，還來此土。「善男子！是入一切種智行陀羅尼門，如是饒益菩薩摩訶薩，除諸業障善根增長。」
復有菩薩作如是言：「世尊！我等於過去九恒河沙數現在住世諸佛世尊所，聞得是陀羅尼。」復有菩薩作如是言：「二恒河沙數聞。」復有三；復有四；復有五；復有六；復有七；復有八；復有九。作如是言：「世尊！我等於過去九恒河沙數現在住世諸世尊所，聞得是入一切種智行陀羅尼門
現代漢語譯本：獲得這樣的陀羅尼后，就能獲得如此聖明的智慧之眼，見到十方恒河沙數世界中現在住世的諸佛顯現大光明。見到那些佛的神通后，就能獲得八萬四千陀羅尼門，獲得七萬二千三昧門，獲得六萬法門。菩薩摩訶薩獲得這個入一切種智行陀羅尼門，獲得陀羅尼后就能獲得大慈悲。如果獲得這個陀羅尼，菩薩摩訶薩即使有五無間罪，捨棄這個身體后也能立即消除，轉生到三身，不再有任何習氣，並能登上十地。如果菩薩沒有無間罪，其餘的各種罪業也都能全部消除，轉身就能登上十地，不久就能獲得三十七助菩提法，成就一切種智。 『善男子！這個入一切種智行陀羅尼門，對菩薩摩訶薩有如此大的利益。』 堅眾菩薩摩訶薩，見到佛世尊所顯現的神通，獲得如此聖法的喜悅，如此神通具足；用這些供養恒河沙數世界的諸佛世尊后，在諸佛那裡聽聞各種法，獲得三昧忍辱陀羅尼后，又回到這個世界。『善男子！這個入一切種智行陀羅尼門，如此利益菩薩摩訶薩，能消除各種業障，增長善根。』 又有菩薩這樣說：『世尊！我們曾在過去九恒河沙數現在住世的諸佛世尊那裡，聽聞並獲得了這個陀羅尼。』又有菩薩這樣說：『在二恒河沙數那裡聽聞。』又有三；又有四；又有五；又有六；又有七；又有八；又有九。他們這樣說：『世尊！我們曾在過去九恒河沙數現在住世的諸世尊那裡，聽聞並獲得了這個入一切種智行陀羅尼門。』
English version: Having obtained such a dharani, one gains such sacred wisdom eyes, seeing the great light manifested by all the Buddhas currently dwelling in the ten directions, as numerous as the sands of the Ganges. Having seen the miraculous powers of those Buddhas, one obtains eighty-four thousand dharani gates, seventy-two thousand samadhi gates, and sixty thousand dharma gates. A Bodhisattva Mahasattva who obtains this dharani gate of entering all-knowing wisdom practice, having obtained the dharani, gains great compassion. If one obtains this dharani, even if a Bodhisattva Mahasattva has committed the five heinous offenses, upon abandoning this body, they will be immediately eradicated, and they will be reborn into the three bodies, with no remaining karmic traces, and will ascend to the ten stages. If a Bodhisattva has not committed the heinous offenses, all other offenses will be completely eliminated, and upon rebirth, they will ascend to the ten stages, and soon obtain the thirty-seven aids to enlightenment, achieving all-knowing wisdom. 'Good man! This dharani gate of entering all-knowing wisdom practice is of such great benefit to Bodhisattva Mahasattvas.' The Bodhisattva Mahasattva Firm Assembly, having seen the miraculous powers manifested by the World Honored One, obtained such sacred dharma joy, and such complete miraculous powers; having used these to make offerings to the World Honored Ones in worlds as numerous as the sands of the Ganges, and having heard various dharmas from those Buddhas, and having obtained the samadhi forbearance dharani, they returned to this world. 'Good man! This dharani gate of entering all-knowing wisdom practice is of such benefit to Bodhisattva Mahasattvas, it can eliminate all karmic obstacles and increase good roots.' Again, there were Bodhisattvas who said: 'World Honored One! We have heard and obtained this dharani from the World Honored Ones, currently dwelling in the world, in the past, as numerous as nine Ganges sands.' Again, there were Bodhisattvas who said: 'We heard it in two Ganges sands.' Again, there were three; again, there were four; again, there were five; again, there were six; again, there were seven; again, there were eight; again, there were nine. They said: 'World Honored One! We have heard and obtained this dharani gate of entering all-knowing wisdom practice from the World Honored Ones, currently dwelling in the world, in the past, as numerous as nine Ganges sands.'
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彌勒菩薩摩訶薩作如是言：「過去十恒河沙數劫，大劫名刪提蘭，是佛國土，名一切瓔珞嚴飾。爾時有佛，名娑鄰陀羅阇明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。無數億那由他百千比丘僧圍繞，如是無數菩薩圍繞，說是入一切種智行陀羅尼門。我從彼聞是陀羅尼，修行滿足。如是無數劫，復過無數阿僧祇過去諸佛世尊，現在住世，無數阿僧祇菩薩神通，供養彼諸佛世尊已，一一佛所種無量阿僧祇無稱無邊諸善根福德，以是善根多千諸佛授我記。我待時本願故久住世間，不先成阿耨多羅三藐三菩提，今日世尊授我法王子位，解脫鬘結阿耨多羅三藐三菩提。」
爾時世尊告彌勒菩薩：「如是，如是！彌勒阿逸多！如汝所言，于娑鄰陀羅阇如來、應供、正遍知所，聞得是入一切種智行陀羅尼門。汝，彌勒！欲成阿耨多羅三藐三菩提者，於十大劫中便可滿足如來意。汝，彌勒！如是速疾以無上般涅槃，入無餘涅槃。汝，彌勒！乃能樂久住世，以本願待時故。彌勒！汝今於我所授法王子職
現代漢語譯本：彌勒菩薩摩訶薩這樣說道：『在過去十個恒河沙數劫之前，有一個大劫名為刪提蘭，那是一個佛國，名為一切瓔珞嚴飾。當時有一尊佛，名為娑鄰陀羅阇，具有明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊等稱號。無數億那由他百千比丘僧圍繞著他，還有無數菩薩圍繞著他，他宣說的是入一切種智行陀羅尼門。我從他那裡聽聞了這個陀羅尼，並修行圓滿。像這樣經過無數劫，又過了無數阿僧祇的過去諸佛世尊，以及現在住世的無數阿僧祇菩薩，我以神通供養了這些佛世尊，在每一尊佛那裡都種下了無量阿僧祇無稱無邊的善根福德。憑藉這些善根，許多千佛都為我授記。我因為等待時機和本來的願望，所以長久地住在世間，沒有先成就阿耨多羅三藐三菩提。今天世尊授予我法王子的地位，解脫了阿耨多羅三藐三菩提的束縛。』 當時世尊告訴彌勒菩薩：『是這樣的，是這樣的！彌勒阿逸多！正如你所說，你在娑鄰陀羅阇如來、應供、正遍知那裡，聽聞並得到了這個入一切種智行陀羅尼門。你，彌勒！如果想要成就阿耨多羅三藐三菩提，在十個大劫中就可以滿足如來的心意。你，彌勒！可以如此迅速地以無上般涅槃，進入無餘涅槃。你，彌勒！之所以能夠樂於長久住在世間，是因為你本來的願望和等待時機的緣故。彌勒！你現在在我這裡接受了法王子的職位。』
English version: The Bodhisattva Mahasattva Maitreya spoke thus: 'In the past, ten Ganges sands of kalpas ago, there was a great kalpa named Shantilan, which was a Buddha land named All Adornments of Jewels. At that time, there was a Buddha named Salindaraja, who was endowed with Perfect Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One. He was surrounded by countless billions of nayutas of hundreds of thousands of Bhikshu Sangha, as well as countless Bodhisattvas. He was expounding the Dharani Gate of Entering All-Knowing Wisdom. I heard this Dharani from him and practiced it to perfection. After countless kalpas like this, and after countless asamkhyas of past Buddhas, World Honored Ones, and countless asamkhyas of Bodhisattvas who are now living in the world, I have used my supernatural powers to make offerings to these Buddhas, World Honored Ones. At each Buddha's place, I have planted immeasurable, countless, boundless roots of goodness and merit. Because of these roots of goodness, many thousands of Buddhas have given me predictions. Because I am waiting for the right time and my original vow, I have long dwelled in the world without first attaining Anuttara-samyak-sambodhi. Today, the World Honored One has bestowed upon me the position of Dharma Prince, releasing the bonds of Anuttara-samyak-sambodhi.' At that time, the World Honored One said to Bodhisattva Maitreya: 'It is so, it is so! Maitreya Ajita! As you have said, you heard and obtained this Dharani Gate of Entering All-Knowing Wisdom from the Tathagata, Arhat, Samyak-sambuddha Salindaraja. You, Maitreya! If you wish to attain Anuttara-samyak-sambodhi, you can fulfill the Tathagata's intention within ten great kalpas. You, Maitreya! Can so quickly enter Nirvana without remainder through the unsurpassed Parinirvana. You, Maitreya! Are able to happily dwell in the world for a long time because of your original vow and waiting for the right time. Maitreya! You have now received the position of Dharma Prince from me.'
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爾時世尊普觀大眾，菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、阿修羅、夜叉、羅剎、乾闥婆、人非人等，觀已，即於是時，說是咒句曰：
「◎怛哆羅浮彌 檀哆浮彌 曇摩陀浮彌 加帝浮彌 悉彌 離帝浮彌 波羅若浮彌鞞舍伽羅滯(除若反)浮彌 波羅帝三毗 大浮彌 阿慉釵波浮彌 吉略波羅伯 廢浮彌 三摩哆波利差慕俾 叉浮彌阇帝 叉那浮彌 三牟阇毗牟阇 波羅牟阇毗 舍加羅達舍婆帝毗舍吒 帝羅那 伽伽羅伽羅婆母賒 婆哆毗摩帝 愈波醯羅 煙羅伽置(彌阇反)阇賴吒目邏婆尸 僧伽羅磨 伊帝朱羅婆帝 彌企文陀邏 陀呵羅婆帝 波羅若浮哆呵 大迦羅彌哆 沙度沙槃 哆伊羅夜尼羅夜阿睺娑吒 阿陀羅置阿梨他 婆帝 求留婆帝帝醯那提泛(浮啖反)阿迦那婆帝婆迦那帝沙彌帝毗沙婆煙嗏吒 婆邏頗吒邏怛哆邏鳩留師席 兜留師磨 邏留師 磨邏留他 他留緹薩婆多 薩婆多 薩婆多 柘阿尼樓䭾地呵他 多醯頗邏 婆睺頗邏薩哆 頗邏失吒婆帝」
世尊為諸天說是十二因緣解脫句，六十那由他諸天，得見聖諦
現代漢語譯本：
那時，世尊普遍觀察大眾，包括菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、阿修羅、夜叉、羅剎、乾闥婆、人非人等。觀察完畢后，就在那時，宣說了這個咒語：
『◎怛哆羅浮彌 檀哆浮彌 曇摩陀浮彌 加帝浮彌 悉彌 離帝浮彌 波羅若浮彌鞞舍伽羅滯浮彌 波羅帝三毗 大浮彌 阿慉釵波浮彌 吉略波羅伯 廢浮彌 三摩哆波利差慕俾 叉浮彌阇帝 叉那浮彌 三牟阇毗牟阇 波羅牟阇毗 舍加羅達舍婆帝毗舍吒 帝羅那 伽伽羅伽羅婆母賒 婆哆毗摩帝 愈波醯羅 煙羅伽置阇賴吒目邏婆尸 僧伽羅磨 伊帝朱羅婆帝 彌企文陀邏 陀呵羅婆帝 波羅若浮哆呵 大迦羅彌哆 沙度沙槃 哆伊羅夜尼羅夜阿睺娑吒 阿陀羅置阿梨他 婆帝 求留婆帝帝醯那提泛 阿迦那婆帝婆迦那帝沙彌帝毗沙婆煙嗏吒 婆邏頗吒邏怛哆邏鳩留師席 兜留師磨 邏留師 磨邏留他 他留緹薩婆多 薩婆多 薩婆多 柘阿尼樓䭾地呵他 多醯頗邏 婆睺頗邏薩哆 頗邏失吒婆帝』
世尊為諸天宣說了這十二因緣解脫句，六十那由他的諸天，得以見到聖諦。 現代漢語譯本：
當時，世尊環顧在場的大眾，包括菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天眾、龍眾、阿修羅、夜叉、羅剎、乾闥婆以及人與非人等。觀察完畢后，世尊隨即宣說了以下咒語：
『◎怛哆羅浮彌，檀哆浮彌，曇摩陀浮彌，加帝浮彌，悉彌，離帝浮彌，波羅若浮彌鞞舍伽羅滯浮彌，波羅帝三毗，大浮彌，阿慉釵波浮彌，吉略波羅伯，廢浮彌，三摩哆波利差慕俾，叉浮彌阇帝，叉那浮彌，三牟阇毗牟阇，波羅牟阇毗，舍加羅達舍婆帝毗舍吒，帝羅那，伽伽羅伽羅婆母賒，婆哆毗摩帝，愈波醯羅，煙羅伽置阇賴吒目邏婆尸，僧伽羅磨，伊帝朱羅婆帝，彌企文陀邏，陀呵羅婆帝，波羅若浮哆呵，大迦羅彌哆，沙度沙槃，哆伊羅夜尼羅夜阿睺娑吒，阿陀羅置阿梨他，婆帝，求留婆帝帝醯那提泛，阿迦那婆帝婆迦那帝沙彌帝毗沙婆煙嗏吒，婆邏頗吒邏怛哆邏鳩留師席，兜留師磨，邏留師，磨邏留他，他留緹薩婆多，薩婆多，薩婆多，柘阿尼樓䭾地呵他，多醯頗邏，婆睺頗邏薩哆，頗邏失吒婆帝。』
世尊為諸天宣說了這十二因緣解脫之句，六十那由他的諸天因此得見聖諦。
English version:
At that time, the World Honored One surveyed the assembly, including Bodhisattva-Mahasattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Asuras, Yakshas, Rakshasas, Gandharvas, and humans and non-humans. Having observed them, at that very moment, he spoke the following mantra:
'◎Tatra-bhu-mi, Danta-bhu-mi, Dharma-dha-bhu-mi, Kati-bhu-mi, Siddhi, Riti-bhu-mi, Para-jna-bhu-mi-vesha-ga-ra-sti-bhu-mi, Para-ti-sam-bhi, Maha-bhu-mi, A-kshubha-bhu-mi, Kriya-para-bha, Vya-bhu-mi, Sama-ta-pari-chha-mu-bhi, Ksha-bhu-mi-ja-ti, Kshana-bhu-mi, Sam-mu-ja-vi-mu-ja, Para-mu-ja-vi, Sha-ka-ra-da-sha-bha-ti-vi-sha-ta, Ti-ra-na, Ga-ga-ra-ga-ra-bha-mu-sha, Bha-ta-vi-ma-ti, Yu-pa-hi-ra, Ya-ra-ga-chi-ja-ra-ta-mu-ra-bha-shi, Sam-gha-ra-ma, I-ti-chu-ra-bha-ti, Mi-ki-vin-da-ra, Da-ha-ra-bha-ti, Para-jna-bhu-ta-ha, Maha-ka-ra-mi-ta, Sa-du-sa-pan, Ta-i-ra-ya-ni-ra-ya-a-hu-sa-ta, A-da-ra-chi-a-ri-ta, Bha-ti, Ku-ru-bha-ti-ti-hi-na-ti-pan, A-ka-na-bha-ti-va-ka-na-ti-sa-mi-ti-vi-sa-bha-ya-cha-ta, Bha-ra-pha-ta-ra-ta-ta-ra-ku-ru-shi-shi, Tu-ru-shi-ma, Ra-ru-shi, Ma-ra-ru-ta, Ta-ru-ti-sarva-ta, Sarva-ta, Sarva-ta, Tha-a-ni-ru-dha-di-ha-ta, Ta-hi-pha-ra, Ba-hu-pha-ra-sa-ta, Pha-ra-shishta-bha-ti'
The World Honored One spoke these words of liberation through the twelve links of dependent origination for the Devas, and sixty nayutas of Devas attained the vision of the Holy Truth. English version:
At that time, the World Honored One observed the entire assembly, including Bodhisattva-Mahasattvas, Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Asuras, Yakshas, Rakshasas, Gandharvas, and both human and non-human beings. Having observed them, the World Honored One then spoke the following mantra:
'◎Tatra-bhu-mi, Danta-bhu-mi, Dharma-dha-bhu-mi, Kati-bhu-mi, Siddhi, Riti-bhu-mi, Para-jna-bhu-mi-vesha-ga-ra-sti-bhu-mi, Para-ti-sam-bhi, Maha-bhu-mi, A-kshubha-bhu-mi, Kriya-para-bha, Vya-bhu-mi, Sama-ta-pari-chha-mu-bhi, Ksha-bhu-mi-ja-ti, Kshana-bhu-mi, Sam-mu-ja-vi-mu-ja, Para-mu-ja-vi, Sha-ka-ra-da-sha-bha-ti-vi-sha-ta, Ti-ra-na, Ga-ga-ra-ga-ra-bha-mu-sha, Bha-ta-vi-ma-ti, Yu-pa-hi-ra, Ya-ra-ga-chi-ja-ra-ta-mu-ra-bha-shi, Sam-gha-ra-ma, I-ti-chu-ra-bha-ti, Mi-ki-vin-da-ra, Da-ha-ra-bha-ti, Para-jna-bhu-ta-ha, Maha-ka-ra-mi-ta, Sa-du-sa-pan, Ta-i-ra-ya-ni-ra-ya-a-hu-sa-ta, A-da-ra-chi-a-ri-ta, Bha-ti, Ku-ru-bha-ti-ti-hi-na-ti-pan, A-ka-na-bha-ti-va-ka-na-ti-sa-mi-ti-vi-sa-bha-ya-cha-ta, Bha-ra-pha-ta-ra-ta-ta-ra-ku-ru-shi-shi, Tu-ru-shi-ma, Ra-ru-shi, Ma-ra-ru-ta, Ta-ru-ti-sarva-ta, Sarva-ta, Sarva-ta, Tha-a-ni-ru-dha-di-ha-ta, Ta-hi-pha-ra, Ba-hu-pha-ra-sa-ta, Pha-ra-shishta-bha-ti.'
The World Honored One spoke these verses of liberation through the twelve links of dependent origination for the Devas, and sixty nayutas of Devas thus attained the vision of the Holy Truth.
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「恒頗嵐鴦伽邏頗 嵐羅羅頗 阿羅頗尼 羅呼邏 婆婆哆驃 伊曇嵐 抳蛇磨頗 嵐那母䭾 炎毗得伽波羅 若遮迦阿耨毗梨 帝遮迦 阇昵遮迦羅」
以是解脫句，十億那由他天，發阿耨多羅三藐三菩提心，即得不退轉。
「波施蘇摩妒阿奴摩妒阿鳩摩妒尸䭾婆句磨多邏邏他阿舍羅 毗波羅婆他伊 舍絺哆 修尼磨 胝差磨帝 阿盧駒頞 䂓覺師那」
以是解脫句，六萬四千龍，發阿耨多羅三藐三菩提心，即得不退轉。
「修婆叉 修婆婆婆羅摩他那 阿羅住 婆伽羅住伽婆羅住伽羅耀叉 悉大磨帝 娑曼哆(叉句反)惡叉婆隸俁吒迦盧 摩訶婆隸嗚阇阿盧陀羅那 俁伽勒叉 鳩陀叉毗留䔮 毗留䔮目佉 賒帝呵悉多賒帝婆隸 阿修路 毗那修路 波羅磨地」
以是解脫句，十二億夜叉，發阿耨多羅三藐三菩提心，皆不退轉
現代漢語譯本 『恒頗嵐鴦伽邏頗，嵐羅羅頗，阿羅頗尼，羅呼邏，婆婆哆驃，伊曇嵐，抳蛇磨頗，嵐那母䭾，炎毗得伽波羅，若遮迦阿耨毗梨，帝遮迦，阇昵遮迦羅』 以此解脫句，十億那由他的天眾，發起了阿耨多羅三藐三菩提心，立即獲得不退轉。 『波施蘇摩妒阿奴摩妒阿鳩摩妒尸䭾婆句磨多邏邏他阿舍羅，毗波羅婆他伊，舍絺哆，修尼磨，胝差磨帝，阿盧駒頞，䂓覺師那』 以此解脫句，六萬四千龍，發起了阿耨多羅三藐三菩提心，立即獲得不退轉。 『修婆叉，修婆婆婆羅摩他那，阿羅住，婆伽羅住伽婆羅住伽羅耀叉，悉大磨帝，娑曼哆(叉句反)惡叉婆隸俁吒迦盧，摩訶婆隸嗚阇阿盧陀羅那，俁伽勒叉，鳩陀叉毗留䔮，毗留䔮目佉，賒帝呵悉多賒帝婆隸，阿修路，毗那修路，波羅磨地』 以此解脫句，十二億夜叉，發起了阿耨多羅三藐三菩提心，都獲得不退轉。
English version 'Heng po lan yang qie luo po, lan luo luo po, a luo po ni, luo hu luo, po po duo biao, yi tan lan, ni she mo po, lan na mu tuo, yan pi de qie bo luo, ruo zhe jia a nou pi li, di zhe jia, she ni zhe jia luo' With this liberation phrase, ten billion nayuta of devas generated the Anuttara-samyak-sambodhi mind and immediately attained non-retrogression. 'Bo shi su mo du a nu mo du a jiu mo du shi tuo po ju mo duo luo luo ta a she luo, pi bo luo po ta yi, she chi duo, xiu ni mo, zhi cha mo di, a lu ju an, gui jue shi na' With this liberation phrase, sixty-four thousand dragons generated the Anuttara-samyak-sambodhi mind and immediately attained non-retrogression. 'Xiu po cha, xiu po po po luo mo ta na, a luo zhu, po qie luo zhu qie po luo zhu qie luo yao cha, xi da mo di, suo man duo (cha ju fan) e cha po li yu zha jia lu, mo he po li wu zha a lu tuo luo na, yu qie le cha, jiu tuo cha pi liu ni, pi liu ni mu qie, she di he xi duo she di po li, a xiu lu, pi na xiu lu, bo luo mo di' With this liberation phrase, twelve billion yakshas generated the Anuttara-samyak-sambodhi mind, and all attained non-retrogression.
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「頞利剃昆梨隸昵致剃珊致剃 伽致寗 那伽脒 阿羅憊 阿䭾脒 磨帝脒 珊昵呵首隸 陀羅尼夜阿鞞 尸哆薩因陀羅薩提婆 薩那伽 薩夜阿修邏提婆那伽昵留帝波利 波羅昵留帝羅毗悉昵留帝 波羅若 波利波邏磨伽 帝直力 帝羅毗弗婆只憊 視禰憊薩遮利多槃哆 阿毗帝 那槃哆 首羅槃哆 指利那 毗梨蛇槃妒 毗䭾槃帝毗三婆祇未伽文陀羅達舍波利 羯摩昵叉 波羅嗅十烏呵羅奴提羅婆頭 修羅文陀 羅那伽文陀羅 夜叉文陀羅枯邏 叉肆文阿羅 憊題彌 多薜多多薜郁率禰 那彌婆羅佉滯那那帝陀羅尼夜阿卑賒哆提舍輪陀禰婆柘(諸若反)輪地舍破輸陀禰婆指波利羯磨 波羅若 浮地悉勿帝磨帝 伽帝直力帝 伽那波 羅帝薩羅那浮阇地耶遮吉利 首若哆遮吉利 婆耶」
以是解脫句，五萬六千阿修羅，發阿耨多羅三藐三菩提心，不退轉于阿耨多羅三藐三菩提心。
爾時世尊告無畏地菩薩：「甚難。善男子！諸佛如來出現於世，戒、定、慧、解脫、解脫知見，修習咒句是亦為難，以饒益眾產生就菩薩功德故也。善男子！如來本行菩薩行時，佈施、調善、忍辱、精進、禪定、智慧滿足
現代漢語譯本 『頞利剃昆梨隸昵致剃珊致剃，伽致寗，那伽脒，阿羅憊，阿䭾脒，磨帝脒，珊昵呵首隸，陀羅尼夜阿鞞，尸哆薩因陀羅薩提婆，薩那伽，薩夜阿修邏提婆那伽昵留帝波利，波羅昵留帝羅毗悉昵留帝，波羅若，波利波邏磨伽，帝直力，帝羅毗弗婆只憊，視禰憊薩遮利多槃哆，阿毗帝，那槃哆，首羅槃哆，指利那，毗梨蛇槃妒，毗䭾槃帝毗三婆祇未伽文陀羅達舍波利，羯摩昵叉，波羅嗅十烏呵羅奴提羅婆頭，修羅文陀，羅那伽文陀羅，夜叉文陀羅枯邏，叉肆文阿羅，憊題彌，多薜多多薜郁率禰，那彌婆羅佉滯那那帝陀羅尼夜阿卑賒哆提舍輪陀禰婆柘，輪地舍破輸陀禰婆指波利羯磨，波羅若，浮地悉勿帝磨帝，伽帝直力帝，伽那波，羅帝薩羅那浮阇地耶遮吉利，首若哆遮吉利，婆耶』。 以此解脫句，五萬六千阿修羅，發起了阿耨多羅三藐三菩提心，並且在阿耨多羅三藐三菩提心上不再退轉。 那時，世尊告訴無畏地菩薩：『這非常難得。善男子！諸佛如來出現在世間，以及修習戒、定、慧、解脫、解脫知見，修習咒句也是非常難得的，這是爲了利益眾生，成就菩薩的功德。善男子！如來在過去修行菩薩道時，佈施、調善、忍辱、精進、禪定、智慧都圓滿。』
English version 'Arili ti kunli li ni zhi ti shan zhi ti, qie zhi ning, na qie mi, a luo bei, a tuo mi, mo di mi, shan ni he shou li, tuo luo ni ye a bi, shi duo sa yin tuo luo sa ti po, sa na qie, sa ye a xiu luo ti po na qie ni liu di bo li, bo luo ni liu di luo pi xi ni liu di, bo luo ruo, bo li bo luo mo qie, di zhi li, di luo pi fu po zhi bei, shi ni bei sa zhe li duo pan duo, a bi di, na pan duo, shou luo pan duo, zhi li na, pi li she pan du, pi tuo pan di pi san po qi wei qie wen tuo luo da she bo li, jie mo ni cha, bo luo xiu shi wu he luo nu ti luo po tou, xiu luo wen tuo, luo na qie wen tuo luo, ye cha wen tuo luo ku luo, cha si wen a luo, bei ti mi, duo bi duo duo bi yu shu ni, na mi po luo qie zhi na na di tuo luo ni ye a bi she duo ti she lun tuo ni po zhe, lun di she po shu tuo ni po zhi bo li jie mo, bo luo ruo, fu di xi wu di mo di, qie di zhi li di, qie na bo, luo di sa luo na fu she di ye zhe ji li, shou ruo duo zhe ji li, po ye'. With this liberation verse, fifty-six thousand Asuras generated the mind of Anuttara-samyak-sambodhi, and they will not regress from the mind of Anuttara-samyak-sambodhi. At that time, the World Honored One said to the Bodhisattva Fearless Ground: 'This is very difficult. Good man! It is also very difficult for the Buddhas, Tathagatas, to appear in the world, and to cultivate precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and to cultivate mantra verses, because it is for the benefit of sentient beings and to achieve the merits of Bodhisattvas. Good man! When the Tathagata practiced the Bodhisattva path in the past, giving, taming, patience, diligence, meditation, and wisdom were all fulfilled.'
。親近億那由他百千多佛，或行佈施、或持戒、或行梵行、或修習、或精進、忍辱、修成就定，親近學慧多，種種若干善業滿足，以是我今得無上智。善男子！如來本行菩薩道時，于億百千那由他多劫，口無四過，不妄言、不綺語、不粗辭、不兩舌，緣是得成廣長舌相。善男子！如來所說終無虛妄。」
爾時世尊即于座上，欲現神通入於三昧，名集一切福德，出廣長舌相以自覆面。于其舌相放十億光，是諸妙光，普照三千大千世界，地獄、餓鬼、畜生、人、天無不周遍。地獄眾生遭焚燒者，以斯光故，有涼風起暫得受樂；于地獄中一一人前化如來身，皆三十二大人之相，八十種好以自莊嚴；彼地獄人以見佛故快樂充足，心生此念：「蒙斯大士，我等今得歡喜快樂。」于如來所，心愛生喜恭敬。如來告彼：「咄！汝眾生！作如是說，南無佛、南無法、南無僧，能令汝得長夜安隱。」聞佛語已，彼地獄人叉手合掌作如是言：「南無佛、南無法、南無僧。」彼地獄眾生，緣是善根即舍地獄，或生天上，或生人中。若有寒冰地獄眾生，熱風來吹，乃至得生人中。如是餓鬼飢渴身然，光明照已，飢渴火滅，得受快樂
現代漢語譯本：親近了億那由他百千多位佛陀，或者施行佈施，或者持守戒律，或者修行梵行，或者修習禪定，或者精進努力，忍辱，修習成就禪定，親近學習智慧，種種若干善業都圓滿具足，因此我今天才證得了無上智慧。善男子！如來在過去修行菩薩道時，于億百千那由他多劫中，口中沒有四種過失，不說妄語，不說綺語，不說粗惡的言辭，不說兩舌，因為這個緣故，才成就了廣長舌相。善男子！如來所說的話，最終沒有虛妄。 那時，世尊就在座位上，想要顯現神通，進入名為『集一切福德』的三昧，伸出廣長舌相覆蓋自己的面部。從他的舌相中放出十億道光芒，這些美妙的光芒，普遍照耀三千大千世界，地獄、餓鬼、畜生、人、天沒有不被照到的。地獄中的眾生，那些被焚燒的，因為這光芒的緣故，有涼風吹起，暫時得到快樂；在地獄中，在每一個眾生面前都化現出如來的身形，都具有三十二種大丈夫相，八十種好來莊嚴自身；那些地獄中的人因為見到佛的緣故，快樂充足，心中生起這樣的念頭：『蒙受這位大士的恩德，我們今天才得到歡喜快樂。』對於如來，心中愛慕，生起歡喜恭敬。如來告訴他們：『咄！你們這些眾生！像這樣說，南無佛、南無法、南無僧，能夠讓你們得到長夜安穩。』聽到佛的話后，那些地獄中的人叉手合掌，這樣說道：『南無佛、南無法、南無僧。』那些地獄中的眾生，因為這個善根，就舍離了地獄，或者生到天上，或者生到人間。如果有寒冰地獄的眾生，熱風吹來，乃至能夠生到人間。像這樣，餓鬼飢渴身體被焚燒，光明照耀之後，飢渴的火焰熄滅，得到快樂。
English version: Having been close to billions of nayutas of hundreds of thousands of Buddhas, either practicing giving, or upholding precepts, or practicing pure conduct, or cultivating meditation, or being diligent, enduring, cultivating the attainment of samadhi, being close to learning wisdom, and fulfilling various good deeds, it is because of this that I have attained unsurpassed wisdom today. Good man! When the Tathagata was practicing the Bodhisattva path in the past, for billions of nayutas of kalpas, his mouth had no four faults, not speaking falsely, not speaking embellished words, not speaking harsh words, not speaking divisively, and because of this, he attained the broad and long tongue mark. Good man! What the Tathagata says is ultimately not false. At that time, the World Honored One, right on his seat, wishing to manifest supernatural powers, entered the samadhi called 『Gathering All Merits,』 extended his broad and long tongue to cover his face. From his tongue, he emitted ten billion rays of light, these wonderful rays of light, universally illuminating the three thousand great thousand worlds, reaching everywhere in hell, among hungry ghosts, animals, humans, and gods. The beings in hell, those who were being burned, because of this light, had a cool breeze arise, and temporarily received joy; in hell, in front of each being, a form of the Tathagata manifested, all with the thirty-two marks of a great man, and eighty minor marks to adorn themselves; those in hell, because they saw the Buddha, were filled with joy, and in their hearts arose this thought: 『Receiving the grace of this great being, we have today obtained joy and happiness.』 Towards the Tathagata, in their hearts, love arose, and they felt joy and reverence. The Tathagata told them: 『Hey! You beings! Say like this, Namo Buddha, Namo Dharma, Namo Sangha, and you will be able to obtain long-lasting peace.』 After hearing the Buddha』s words, those in hell folded their hands and said: 『Namo Buddha, Namo Dharma, Namo Sangha.』 Those beings in hell, because of this good root, then left hell, and were either born in the heavens, or born among humans. If there were beings in the cold ice hell, a hot wind would blow, and they would even be able to be born among humans. Like this, the hungry ghosts, their bodies burned by hunger and thirst, after being illuminated by the light, the flames of hunger and thirst were extinguished, and they received joy.
。一一餓鬼化佛現前，有三十二大人之相，八十種好，以莊嚴身；彼見佛已，喜樂充足，於世尊所，心生喜愛恭敬。佛隨其語而教化之。緣是善根，于中捨身，有生天上，有生人中。如是化畜生乃至人天。
是時無數諸天世人，詣如來所，各坐一面而聽受法，即于爾時無數諸天世人，發阿耨多羅三藐三菩提心。于中無數菩薩，得三昧忍辱陀羅尼。
大乘悲分陀利經卷第一
「『◎阇梨尼 摩訶阇梨尼 域翅厲 復翅厲 三缽陀 摩訶三缽陀 提焱頞帝遮致吒翅 咃厲(羅嫁切)咃翅 阿肆摩迦肆㕧(阿尼切)梨彌梨帝利 樓樓翅摩訶樓樓翅 阇裔突樓阇裔 阇耶摩帝 膻(詩旃切)帝賒𧯞(丁豆切)漏 涅伽多禰 阿牟隸牟邏波利瞋禰 摩羅棲若比哆羅 娑禰目帝 多波利輸地 阿毗帝娑夜 暮遮禰 婆羅憂訶羅禰 檀哆毗滯 毗滯婆樓多羋(彌爾切羊鳴聲)抳伽羅呵婆泥南(㝹啖切) 達磨婆泥那 僧伽羅呵勒叉 達磨婆泥南』
「『此是四念處解脫句
現代漢語譯本：當餓鬼看到佛陀顯現時，佛陀具有三十二種大丈夫相和八十種美好特徵，以此莊嚴自身。餓鬼見到佛陀后，感到歡喜和滿足，對世尊生起喜愛和恭敬之心。佛陀會根據他們的語言進行教化。憑藉這種善根，他們在此處捨棄身體后，有的會轉生到天上，有的會轉生到人間。佛陀就是這樣教化畜生乃至人天眾生的。 當時，無數的天人和世人來到如來所在之處，各自坐在一旁聽受佛法。就在那時，無數的天人和世人發起了無上正等正覺之心。其中，無數的菩薩獲得了三昧忍辱陀羅尼。 《大乘悲分陀利經》卷第一 『◎阇梨尼 摩訶阇梨尼 域翅厲 復翅厲 三缽陀 摩訶三缽陀 提焱頞帝遮致吒翅 咃厲(羅嫁切)咃翅 阿肆摩迦肆㕧(阿尼切)梨彌梨帝利 樓樓翅摩訶樓樓翅 阇裔突樓阇裔 阇耶摩帝 膻(詩旃切)帝賒𧯞(丁豆切)漏 涅伽多禰 阿牟隸牟邏波利瞋禰 摩羅棲若比哆羅 娑禰目帝 多波利輸地 阿毗帝娑夜 暮遮禰 婆羅憂訶羅禰 檀哆毗滯 毗滯婆樓多羋(彌爾切羊鳴聲)抳伽羅呵婆泥南(㝹啖切) 達磨婆泥那 僧伽羅呵勒叉 達磨婆泥南』 『這是四念處解脫句』
English version: When a hungry ghost sees the Buddha appear, the Buddha has the thirty-two marks of a great man and eighty excellent characteristics, with which he adorns himself. Upon seeing the Buddha, the hungry ghost feels joy and contentment, and develops a heart of love and respect for the World Honored One. The Buddha will teach them according to their language. By virtue of this good root, after they abandon their bodies here, some will be reborn in the heavens, and some will be reborn among humans. This is how the Buddha teaches sentient beings from animals to humans and gods. At that time, countless gods and people of the world came to where the Tathagata was, and each sat on one side to listen to the Dharma. At that very moment, countless gods and people of the world aroused the mind of Anuttara-samyak-sambodhi. Among them, countless Bodhisattvas attained the Samadhi Patience Dharani. The Great Vehicle Karuna Pundarika Sutra, Volume 1 '◎Jhalini Maha Jhalini, Vikshiti, Punarvikshiti, Sampada, Maha Sampada, Dhyanadite, Chachita, Thathari, Thathachi, Asimakasipini, Mirimilitiri, Ruruchi, Maha Ruruchi, Jhayi, Durujhayi, Jayamati, Shanti, Sheti, Nirkata, Amule, Mulaparichini, Marakshiyabhitara, Sani, Mukti, Taparishudhi, Abhitishaya, Muchani, Bharauharani, Danta, Viti, Viti, Bharutami, Nigraha, Bhadana, Dharma, Bhadana, Sangraha, Raksha, Dharma, Bhadana' 'These are the liberation sentences of the Four Foundations of Mindfulness.'
。
「『佛䭾波羅迦賒裔 阿摩磨美(明雉切)摩磨阿支至 頞剃 頞咃禰致 羅禰盧迦致(兜雉切) 目帝那陀 䭾波利婆婆禰』
「『此是四聖種解脫句
「『婆沙剃 婆沙禰䭾隸 陀羅波帝 舅畢帝 牧憊牧婆波羅憊 米帝隸 修摩婆帝 羼帝枳帝 加樓奈郁泥叉裔 畢履帝憂[蟲*(毗-十+ㄨ)]嘆 三般禰 阿勒翅 婆羅蠡佉祇(求臂切)佉爾阿牟隸 牟羅輸禰』
「『此是四無畏解脫句。
「『怛頗邏 阿伽羅頗羅 阿昵頗羅昵羅頗三目哆 阿目哆涅目哆 阿罷(薄啞切)毗奈毗目帝婆禰 毗羅頗羅阿延大 伊毗雉帝毗雉 郁侖度 兜徴羅兜嵐阿興(虎徴切)三摩伊弟多婆頗帝婆多帝婆薩 婆路迦(鳩他切)阿𠻬迦隸(婁咩切)阿迦隸頻大阿浮娑隸𠻬他昧帝 毗賒伽羅婆帝 頞頗邏伽頗羅』
「『此是四擁護解脫句。
「『阇𠻬哆阿尼尸羅婆婆多步(屏趣切)伊曇頗隸抳耶 摩頗嵐三某陀那夜 毗浮舍波𥙇蘇摩𧯞 阿㝹磨妒 阿鳩磨妒 侈他婆帝昧多羅他(偷大切)陀舍婆邏毗波羅婆陀伊舍絺哆須抳佉磨泥差(初幾切)那摩帝阿盧句 阿泥兜瑟南薩弟磨帝波羅啜(都蔚切)波奈佛䭾 佛樓婆波 羅呵隸』
「『此是四正斷解脫句
現代漢語譯本 『佛䭾波羅迦賒裔，阿摩磨美摩磨阿支至，頞剃，頞咃禰致，羅禰盧迦致，目帝那陀，䭾波利婆婆禰』 『此是四聖種解脫句』 『婆沙剃，婆沙禰䭾隸，陀羅波帝，舅畢帝，牧憊牧婆波羅憊，米帝隸，修摩婆帝，羼帝枳帝，加樓奈郁泥叉裔，畢履帝憂嘆，三般禰，阿勒翅，婆羅蠡佉祇，佉爾阿牟隸，牟羅輸禰』 『此是四無畏解脫句』。 『怛頗邏，阿伽羅頗羅，阿昵頗羅昵羅頗三目哆，阿目哆涅目哆，阿罷毗奈毗目帝婆禰，毗羅頗羅阿延大，伊毗雉帝毗雉，郁侖度，兜徴羅兜嵐阿興，三摩伊弟多婆頗帝婆多帝婆薩，婆路迦阿𠻬迦隸，阿迦隸頻大阿浮娑隸𠻬他昧帝，毗賒伽羅婆帝，頞頗邏伽頗羅』 『此是四擁護解脫句』。 『阇𠻬哆阿尼尸羅婆婆多步，伊曇頗隸抳耶，摩頗嵐三某陀那夜，毗浮舍波𥙇蘇摩𧯞，阿㝹磨妒，阿鳩磨妒，侈他婆帝昧多羅他，陀舍婆邏毗波羅婆陀伊舍絺哆須抳佉磨泥差，那摩帝阿盧句，阿泥兜瑟南薩弟磨帝波羅啜，波奈佛䭾，佛樓婆波，羅呵隸』 『此是四正斷解脫句』
English version 'Buddha Parakasha Yei, Ama Mama Me Mama Achi Zhi, E Ti, E Ta Ni Zhi, Luo Ni Lu Jia Zhi, Mu Di Na Tuo, Tuo Po Li Po Po Ni' 'These are the four noble lineage liberation phrases' 'Po Sha Ti, Po Sha Ni Tuo Li, Tuo Luo Po Di, Jiu Bi Di, Mu Bei Mu Po Po Luo Bei, Mi Di Li, Xiu Mo Po Di, Chan Di Zhi Di, Jia Lou Nai Yu Ni Cha Yei, Bi Lv Di You Tan, San Ban Ni, A Le Chi, Po Luo Li Qie Qi, Qie Er A Mou Li, Mou Luo Shu Ni' 'These are the four fearlessness liberation phrases.' 'Da Po Luo, A Jia Luo Po Luo, A Ni Po Luo Ni Luo Po San Mu Duo, A Mu Duo Nie Mu Duo, A Ba Bi Nai Bi Mu Di Po Ni, Bi Luo Po Luo A Yan Da, Yi Bi Zhi Di Bi Zhi, Yu Lun Du, Dou Zheng Luo Dou Lan A Xing, San Mo Yi Di Duo Po Po Di Po Duo Di Po Sa, Po Lu Jia A Li Jia Li, A Jia Li Pin Da A Fu Suo Li Li Ta Mei Di, Bi She Jia Luo Po Di, E Po Luo Jia Po Luo' 'These are the four protective liberation phrases.' 'She Li Duo A Ni Shi Luo Po Po Duo Bu, Yi Tan Po Li Ni Ye, Mo Po Lan San Mou Tuo Na Ye, Bi Fu She Bo Su Mo, A Nu Mo Du, A Jiu Mo Du, Chi Ta Po Di Mei Duo Luo Ta, Tuo She Po Luo Bi Po Luo Po Tuo Yi She Chi Duo Xu Ni Qie Mo Ni Cha, Na Mo Di A Lu Ju, A Ni Dou Se Nan Sa Di Mo Di Po Luo Chuo, Po Nai Fo Tuo, Fo Lou Po Po, Luo He Li' 'These are the four right exertion liberation phrases.'
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「『安爾摩爾 摩禰摩摩禰 旨隸旨隸帝賒 羋除羋多鼻膻帝 目帝郁多瞇(模系切)三瞇尼三瞇三磨三瞇叉裔 惡叉裔 頞耆(仇尼切)膻帝賒美瑟帝 陀羅禰阿盧伽婆細 曷羅多那婆羅帝 曷羅濕彌婆帝阇那婆帝 禰樓婆帝禰樓婆帝 叉夜昵陀梨賒禰 盧迦婆羅泥婆昵達梨賒昵』
「『此是四辯解脫句。
「『遮湊(叉晝切)阿婆娑昵陀 梨賒禰阇那盧迦䭾妒波羅婆娑帝 薩𦳄寅泥利耶浮磨帝迦蘭帝 娑婆娑婆婆磨薩憊波羅他匐叉裔伽隸瞿迦𠻬 婆陀禰盧迦㝹陀利舍那毗復』
「『此是四神足解脫句。
「『阿遮隸浮地陀陀䭾波遮隸婆禰龁 栗那悉地金(加嚴切)毗坻尼稚三筆智波利迦肆利蘇彌旃地陀陀遮遮阿遮遮隸阿波隸毗至婆隸昵 波隸波羅遮遮隸波邏波隸 阿那夜阿那夜阿便(馬地切)細迦迦羅彌 波羅婆毗禰迦羅彌尼遮細 伽羅伽羅彌那由帝』
「『此是根力解脫句。
「『沸師薜 蘇沸 師薜杜 摩波利呵隸 阿婆裔 垂樓脂隸支迦羅 勒差 阿蛇摩悉妒帝 帝隸 摩磨隸般遮失尸隸盧迦寫毗若禰那夜 嗟其利尸帝 遮鹽帝 沙失旃地那』
「『此是七覺意解脫句
現代漢語譯本 『安爾摩爾 摩禰摩摩禰 旨隸旨隸帝賒 羋除羋多鼻膻帝 目帝郁多瞇(模系切)三瞇尼三瞇三磨三瞇叉裔 惡叉裔 頞耆(仇尼切)膻帝賒美瑟帝 陀羅禰阿盧伽婆細 曷羅多那婆羅帝 曷羅濕彌婆帝阇那婆帝 禰樓婆帝禰樓婆帝 叉夜昵陀梨賒禰 盧迦婆羅泥婆昵達梨賒昵』 『此是四辯解脫句。 『遮湊(叉晝切)阿婆娑昵陀 梨賒禰阇那盧迦䭾妒波羅婆娑帝 薩𦳄寅泥利耶浮磨帝迦蘭帝 娑婆娑婆婆磨薩憊波羅他匐叉裔伽隸瞿迦𠻬 婆陀禰盧迦㝹陀利舍那毗復』 『此是四神足解脫句。 『阿遮隸浮地陀陀䭾波遮隸婆禰龁 栗那悉地金(加嚴切)毗坻尼稚三筆智波利迦肆利蘇彌旃地陀陀遮遮阿遮遮隸阿波隸毗至婆隸昵 波隸波羅遮遮隸波邏波隸 阿那夜阿那夜阿便(馬地切)細迦迦羅彌 波羅婆毗禰迦羅彌尼遮細 伽羅伽羅彌那由帝』 『此是根力解脫句。 『沸師薜 蘇沸 師薜杜 摩波利呵隸 阿婆裔 垂樓脂隸支迦羅 勒差 阿蛇摩悉妒帝 帝隸 摩磨隸般遮失尸隸盧迦寫毗若禰那夜 嗟其利尸帝 遮鹽帝 沙失旃地那』 『此是七覺意解脫句
English version 'Anermoer, Moneimomoni, Zhili Zhili Dishe, Mi Chu Mi Duo Bi Shan Di, Mu Di Yu Duo Mi (Mo Xi Qie) San Mi Ni San Mi San Mo San Mi Cha Yi, E Cha Yi, E Qi (Qiu Ni Qie) Shan Di She Mei Se Di, Tuo Luo Ni A Lu Qie Po Xi, He Luo Duo Na Po Luo Di, He Luo Shi Mi Po Di She Na Po Di, Ni Lou Po Di Ni Lou Po Di, Cha Ye Ni Tuo Li She Ni, Lu Jia Po Luo Ni Po Ni Da Li She Ni' 'This is the sentence of the four kinds of eloquence liberation.' 'Zhe Cou (Cha Zhou Qie) A Po Suo Ni Tuo, Li She Ni She Na Lu Jia Tu Po Luo Po Suo Di, Sa Yin Ni Li Ye Fu Mo Di Jia Lan Di, Suo Po Suo Po Po Mo Sa Bei Po Luo Ta Fu Cha Yi Jia Li Qu Jia, Po Tuo Ni Lu Jia You Tuo Li She Na Bi Fu' 'This is the sentence of the four supernatural powers liberation.' 'A Zhe Li Fu Di Tuo Tuo Tuo Po Zhe Li Po Ni He, Li Na Xi Di Jin (Jia Yan Qie) Pi Chi Ni Zhi San Bi Zhi Po Li Jia Si Li Su Mi Zhan Di Tuo Tuo Zhe Zhe A Zhe Zhe Li A Po Li Bi Zhi Po Li Ni, Po Li Po Luo Zhe Zhe Li Po Luo Po Li, A Na Ye A Na Ye A Bian (Ma Di Qie) Xi Jia Jia Luo Mi, Po Luo Po Bi Ni Jia Luo Mi Ni Zhe Xi, Jia Luo Jia Luo Mi Na You Di' 'This is the sentence of the root power liberation.' 'Fei Shi Bi, Su Fei, Shi Bi Du, Mo Po Li He Li, A Po Yi, Chui Lou Zhi Li Zhi Jia Luo, Le Cha, A She Mo Xi Du Di, Di Li, Mo Mo Li Ban Zhe Shi Shi Li Lu Jia Xie Bi Ruo Ni Na Ye, Jie Qi Li Shi Di, Zhe Yan Di, Sha Shi Zhan Di Na' 'This is the sentence of the seven factors of enlightenment liberation.'
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「『遮迦羅婆視 隸婆帝 遮翅隸 遮迦羅陀隸 陀遮翅隸陀隸 目隸醯隸 醯隸陀隸 阿留簸婆地 休休隸 耶他視多伽 頻婆隸耶他 波鄰遮垤泥 利舍夜他婆夜俟利履舍諦音 闇留𥙐毗利精進音 周隸道音 戒音定音慧音解脫音解脫知見音 星宿音月音日音』
「『如是等句如來所說。
「『頞浮哆 彌羅浮耽 三佛曇 阿浮曇 伊呵浮曇 怛多羅浮曇昵酣(呼甘切)伽摩目隸 阿羅頗 陀羅頗 曼荼隸 曼荼禰怛多羅 嵐多樓曼(牟啖切)伽 伽羅膩 牟致膩 三波羅牟致膩 伽奈波楞伽磨㝹㝹 尼樓婆那賒禰那賒婆陀昵鴟鴟帝鴟鴟 摩余婆逸(雨詰切)澄(紬陵切)伽磨婆隸 磨隸呵 多寗婆斂(魯謙切)婆隸頻地頻隸頻隸郁沙隸賒羅禰陀羅寗 婆羅婆帝 婆嵐那𠻬夷毗頭頭磨 婆羅丘曼婆羅呵 磨遮梨那 因陀羅婆昵提提羅蛇昵 磨醯尸波邏羅羅昵 婆磨𡂡羋 阿羅尼 彌伊伽俟勒叉俟利師遮 昵遮羅頗旨 旃阿羅修隸 薩婆修嵐 阿婆嵐不那 伽泥檐般泥多 阿夷那揵泥哆 閻婆細迦揵陀隸陀隸 阿多羅𠻬呵昵 磨伽羅 頻盧呵昵 肆曇曼帝 毗盧伽磨帝 佛䭾泥 師絺帝 陀羅尼目企』
「『此是十力解脫句
現代漢語譯本 『遮迦羅婆視，隸婆帝，遮翅隸，遮迦羅陀隸，陀遮翅隸陀隸，目隸醯隸，醯隸陀隸，阿留簸婆地，休休隸，耶他視多伽，頻婆隸耶他，波鄰遮垤泥，利舍夜他婆夜俟利履舍諦音，闇留𥙐毗利精進音，周隸道音，戒音定音慧音解脫音解脫知見音，星宿音月音日音』 『如是等句如來所說。』 『頞浮哆，彌羅浮耽，三佛曇，阿浮曇，伊呵浮曇，怛多羅浮曇昵酣，伽摩目隸，阿羅頗，陀羅頗，曼荼隸，曼荼禰怛多羅，嵐多樓曼伽，伽羅膩，牟致膩，三波羅牟致膩，伽奈波楞伽磨㝹㝹，尼樓婆那賒禰那賒婆陀昵鴟鴟帝鴟鴟，摩余婆逸澄伽磨婆隸，磨隸呵，多寗婆斂婆隸頻地頻隸頻隸郁沙隸賒羅禰陀羅寗，婆羅婆帝，婆嵐那𠻬夷毗頭頭磨，婆羅丘曼婆羅呵，磨遮梨那，因陀羅婆昵提提羅蛇昵，磨醯尸波邏羅羅昵，婆磨𡂡羋，阿羅尼，彌伊伽俟勒叉俟利師遮，昵遮羅頗旨，旃阿羅修隸，薩婆修嵐，阿婆嵐不那，伽泥檐般泥多，阿夷那揵泥哆，閻婆細迦揵陀隸陀隸，阿多羅𠻬呵昵，磨伽羅，頻盧呵昵，肆曇曼帝，毗盧伽磨帝，佛䭾泥，師絺帝，陀羅尼目企』 『此是十力解脫句』
English version 'Cakravarti, Rebhati, Caksili, Cakradhari, Dhara Caksili Dhari, Mukheli, Hili Dhari, Aryavabhadhi, Hiu Hiu Li, Yatha Sthita Gati, Bimbari Yatha, Paricati Nidhi, Risha Yatha Bhaya Sthiri Risha Dhi, Amru Viri Viri Jingjin Dhi, Juri Dao Dhi, Jie Dhi Ding Dhi Hui Dhi Jie Tuo Dhi Jie Tuo Zhi Jian Dhi, Xing Su Dhi Yue Dhi Ri Dhi' 'These are the phrases spoken by the Tathagata.' 'Adhbhuta, Mirabhudham, Sambuddham, Abhudham, Iha Bhudham, Tattara Bhudham Nikham, Gama Mukheli, Arapha, Dhara Pha, Mandali, Mandani Tattara, Ramta Loman Ga, Garani, Mucini, Samparamucini, Gana Parangama, Nilobhana Sani Nasabhada Nici Nici Dhi Nici Nici, Mayu Bha Vit, Cheng Gama Bhari, Mari Ha, Ta Ning Bha Lian Bhari, Pindi Pindi Pindi Uksari Sarani Dharani, Bharabhati, Bharana Viyai Vidhu Dhuma, Bharakuman Bharaha, Macarina, Indrabha Nidhi Dhi Dhi Rasani, Mahesi Palararani, Bhamo Mi, Arani, Miyi Gha Sili Ksa Sili Sica, Nicala Pha Zhi, Canara Suli, Sarva Suram, Aparam Puna, Gani Yambani Da, Ayi Na Gandi Da, Yambha Sika Gandhari Dhari, Atara Vihani, Magara, Pinruhani, Sidham Manti, Virugamati, Buddha Dhi, Sici Dhi, Dharani Mukhi' 'These are the phrases of the ten powers of liberation.'
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「『怛哆羅浮彌 檀哆浮彌 曇摩陀浮彌伽帝浮彌悉彌 離帝浮彌 波羅若浮彌鞞舍伽羅滯(除若切)浮彌 波羅帝三毗大浮彌 阿慉釵波浮彌 拮略波羅舀(以沼切)廢浮彌 三摩哆波利差慕俾叉浮彌 阇帝叉那浮彌 三牟阇 毗牟阇 波羅牢阇毗舍伽羅達舍婆帝 毗舍吒帝羅那伽伽羅伽羅娑母賒婆哆毗摩帝愈波醯羅煙羅伽冒(彌阇切)阇賴吒目羅婆尸僧伽羅磨 伊帝朱羅婆帝彌企文陀羅陀呵羅婆帝波羅若浮哆呵大 迦羅彌哆 沙度沙槃哆伊羅夜 尸羅夜尼羅夜 阿睺娑吒 阿聞陀羅冒 阿梨他娑帝 求留婆帝 帝醯那提泛(浮啖切)阿迦那婆帝婆迦那帝 沙彌帝 毗沙婆煙𠻬吒 婆邏頗吒 羅怛哆邏 鳩留師磨兜留師磨 邏留師磨邏留他他 留緹薩婆多薩婆多薩婆多柘 阿尼樓䭾他呵 他多醯頗邏 婆睺頗邏 薩哆頗邏 失吒婆帝』」
世尊為諸天說是十二因緣解脫句，六十那由他諸天得見聖諦。
「怛頗嵐 鴦伽邏頗嵐 羅羅頗阿邏頗尼羅哹邏 婆婆哆驃伊曇嵐抳蛇廢頗嵐那母䭾炎毗浮伽 波羅若遮迦阿耨毗利帝遮迦 阇昵遮迦羅」
以是解脫句，十億那由他天，發阿耨多羅三藐三菩提心，即得不退轉
現代漢語譯本 『怛哆羅浮彌，檀哆浮彌，曇摩陀浮彌伽帝浮彌悉彌，離帝浮彌，波羅若浮彌鞞舍伽羅滯浮彌，波羅帝三毗大浮彌，阿慉釵波浮彌，拮略波羅舀廢浮彌，三摩哆波利差慕俾叉浮彌，阇帝叉那浮彌，三牟阇，毗牟阇，波羅牢阇毗舍伽羅達舍婆帝，毗舍吒帝羅那伽伽羅娑母賒婆哆毗摩帝愈波醯羅煙羅伽冒阇賴吒目羅婆尸僧伽羅磨，伊帝朱羅婆帝彌企文陀羅陀呵羅婆帝波羅若浮哆呵大，迦羅彌哆，沙度沙槃哆伊羅夜，尸羅夜尼羅夜，阿睺娑吒，阿聞陀羅冒，阿梨他娑帝，求留婆帝，帝醯那提泛阿迦那婆帝婆迦那帝，沙彌帝，毗沙婆煙𠻬吒，婆邏頗吒，羅怛哆邏，鳩留師磨兜留師磨，邏留師磨邏留他他，留緹薩婆多薩婆多薩婆多柘，阿尼樓䭾他呵，他多醯頗邏，婆睺頗邏，薩哆頗邏，失吒婆帝』。 世尊為諸天說是十二因緣解脫句，六十那由他諸天得見聖諦。 『怛頗嵐，鴦伽邏頗嵐，羅羅頗阿邏頗尼羅哹邏，婆婆哆驃伊曇嵐抳蛇廢頗嵐那母䭾炎毗浮伽，波羅若遮迦阿耨毗利帝遮迦，阇昵遮迦羅』 以是解脫句，十億那由他天，發阿耨多羅三藐三菩提心，即得不退轉。
English version 'Tad tara bhumi, danda bhumi, dharma dha bhumi gate bhumi siddhi, li di bhumi, para jna bhumi vesa gara sthi bhumi, para di sam bhi da bhumi, a chu chai po bhumi, jie lue po la yao fei bhumi, sam ma da po li cha mu bi cha bhumi, she di cha na bhumi, sam mu she, bi mu she, po la lao she bi she ga la da she po di, bi she zha di luo na ga ga la suo mu she po duo bi mo di yu po xi luo yan luo ga mao she lai zha mu luo po shi seng ga la mo, yi di zhu luo po di mi qi wen tuo luo tuo he luo po di po la ruo fu duo he da, jia luo mi duo, sha du sha pan duo yi luo ye, shi luo ye ni luo ye, a hou suo zha, a wen tuo luo mao, a li ta suo di, qiu liu po di, di xi na ti fan a jia na po di po jia na di, sha mi di, bi sha po yan zha, po luo po zha, luo da duo luo, jiu liu shi mo tou liu shi mo, luo liu shi mo luo liu ta ta, liu ti sa po duo sa po duo sa po duo zhe, a ni lou tuo ta he, ta duo xi po luo, po hou po luo, sa duo po luo, shi zha po di'. The World Honored One spoke the twelve links of dependent origination liberation verses for the gods, and sixty nayutas of gods attained the sight of the holy truth. 'Tad pha lan, ang ga la pha lan, luo luo pha a luo pha ni luo fu luo, po po duo biao yi tan lan ni she fei pha lan na mu tuo yan bi fu ga, po luo ruo zhe jia a nou bi li di zhe jia, she ni zhe jia luo' With these liberation verses, ten billion nayutas of gods generated the mind of anuttara samyak sambodhi, and immediately attained non-retrogression.
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「波施蘇摩妒 阿奴磨妒 阿鳩磨妒 尸䭾婆句摩多邏他 他阿舍羅 毗波羅波他伊舍絺哆 修尼磨 聖差那磨帝 阿盧駒頞雉覺師那」
以是解脫句，六萬四千龍，發阿耨多羅三藐三菩提心，即得不退轉。
「修婆叉修婆娑 婆羅摩陀 那阿羅住 婆伽邏住 伽婆羅住 伽羅耀叉 悉大磨帝 娑曼哆初(叉句切)惡叉婆隸 侯吒迦盧 摩訶婆隸 嗚阇陀盧陀羅那 俟伽勒叉鳩陀 叉毗留簸 毗留簸目佉 賒帝呵悉多 賒帝婆隸 阿修路 毗 那修路 波羅磨地」
以是解脫句，十二億夜叉，發阿耨多羅三藐三菩提心，皆不退轉
現代漢語譯本 『波施蘇摩妒，阿奴磨妒，阿鳩磨妒，尸䭾婆句摩多邏他，他阿舍羅，毗波羅波他伊舍絺哆，修尼磨，聖差那磨帝，阿盧駒頞雉覺師那』 以此解脫句，六萬四千龍，發阿耨多羅三藐三菩提心，即得不退轉。 『修婆叉修婆娑，婆羅摩陀，那阿羅住，婆伽邏住，伽婆羅住，伽羅耀叉，悉大磨帝，娑曼哆初(叉句切)惡叉婆隸，侯吒迦盧，摩訶婆隸，嗚阇陀盧陀羅那，俟伽勒叉鳩陀，叉毗留簸，毗留簸目佉，賒帝呵悉多，賒帝婆隸，阿修路，毗，那修路，波羅磨地』 以此解脫句，十二億夜叉，發阿耨多羅三藐三菩提心，皆不退轉。
English version 'Boshisumo du, Anu mo du, Ajiu mo du, Shi tuo po ju mo duo luo ta, Ta a she luo, Pi bo luo bo ta yi she chi duo, Xiu ni mo, Sheng cha na mo di, A lu ju an zhi jue shi na' With this liberation phrase, sixty-four thousand dragons generate the mind of Anuttara-samyak-sambodhi and immediately attain non-retrogression. 'Xiu po cha xiu po suo, Po luo mo tuo, Na a luo zhu, Po qie luo zhu, Qie po luo zhu, Qie luo yao cha, Xi da mo di, Suo man duo chu (cha ju qie) e cha po li, Hou zha jia lu, Mo he po li, Wu zha tuo lu tuo luo na, Qi qie le cha jiu tuo, Cha pi liu bo, Pi liu bo mu qie, She di he xi duo, She di po li, A xiu lu, Pi, Na xiu lu, Bo luo mo di' With this liberation phrase, twelve billion yakshas generate the mind of Anuttara-samyak-sambodhi, and all attain non-retrogression.
。
「頞利剃 毗梨隸昵致剃 珊致剃 伽致寗 那迦𧵵 阿羅憊 阿䭾𧵵 磨帝𧵵珊昵呵 首隸 阿羅尼夜阿 鞞尸哆薩因陀邏薩提婆薩那伽薩夜阿 修邏提婆 那伽昵留帝波利婆邏 昵留帝羅毗悉昵留 帝波羅若波利 婆邏 磨伽帝直力 帝羅毗弗婆只憊視禰憊薩遮利多槃哆 阿毗他那槃哆首羅槃哆 指利那毗利蛇槃妒 毗䭾槃帝 毗三婆祇末伽叉陀羅 達含波利羯磨昵叉波羅嗅十烏呵羅奴 提邏婆𧯞 修羅文陀羅 那伽文陀羅 夜叉文陀羅 桔邏叉肆文陀羅憊題彌多薜多多薜郁率禰那彌 婆邏佉滯那那帝陀羅尼夜阿卑賒哆 提舍輸陀禰婆柘(紂若切)輸地舍破輸陀禰 婆指波利 羯磨波羅若 浮地悉勿帝磨帝伽帝直力帝伽那那波羅帝薩羅那 浮阇地耶遮吉利首若哆遮吉利婆耶」
以是解脫句，五萬六千阿修羅，發阿耨多羅三藐三菩提心，不退轉于阿耨多羅三藐三菩提心
現代漢語譯本 『頞利剃，毗梨隸昵致剃，珊致剃，伽致寗，那迦𧵵，阿羅憊，阿䭾𧵵，磨帝𧵵珊昵呵，首隸，阿羅尼夜阿，鞞尸哆薩因陀邏薩提婆薩那伽薩夜阿，修邏提婆，那伽昵留帝波利婆邏，昵留帝羅毗悉昵留，帝波羅若波利，婆邏，磨伽帝直力，帝羅毗弗婆只憊視禰憊薩遮利多槃哆，阿毗他那槃哆首羅槃哆，指利那毗利蛇槃妒，毗䭾槃帝，毗三婆祇末伽叉陀羅，達含波利羯磨昵叉波羅嗅十烏呵羅奴，提邏婆𧯞，修羅文陀羅，那伽文陀羅，夜叉文陀羅，桔邏叉肆文陀羅憊題彌多薜多多薜郁率禰那彌，婆邏佉滯那那帝陀羅尼夜阿卑賒哆，提舍輸陀禰婆柘(紂若切)輸地舍破輸陀禰，婆指波利，羯磨波羅若，浮地悉勿帝磨帝伽帝直力帝伽那那波羅帝薩羅那，浮阇地耶遮吉利首若哆遮吉利婆耶』。 以此解脫句，五萬六千阿修羅，發起了阿耨多羅三藐三菩提心，並且不會在阿耨多羅三藐三菩提心中退轉。
English version 'Arili ti, pílì lì nì zhì ti, shān zhì ti, qié zhì níng, nà jiā 𧵵, ā luó bèi, ā tuó 𧵵, mó dì 𧵵 shān nì hē, shǒu lì, ā luó ní yè ā, pí shī duō sà yīn tuó luó sà tí pó sà nà qié sà yè ā, xiū luó tí pó, nà jiā nì liú dì bō lì pó luó, nì liú dì luó pí xī nì liú, dì bō luó ruò bō lì, pó luó, mó qié dì zhí lì, dì luó pí fú pó zhī bèi shì nǐ bèi sà zhē lì duō pán duǒ, ā pí tā nà pán duǒ shǒu luó pán duǒ, zhǐ lì nà pí lì shé pán dù, pí tuó pán dì, pí sān pó qí mò qié chā tuó luó, dá hán bō lì jié mó nì chā bō luó xiù shí wū hē luó nú, tí luó pó 𧯞, xiū luó wén tuó luó, nà jiā wén tuó luó, yè chā wén tuó luó, jié luó chā sì wén tuó luó bèi tí mí duō bì duō duō bì yù lǜ nǐ nà mí, pó luó qié zhì nà nà dì tuó luó ní yè ā bēi shē duō, tí shě shū tuó nǐ pó zhè (zhòu ruò qiē) shū dì shě pò shū tuó nǐ, pó zhǐ bō lì, jié mó bō luó ruò, fú dì xī wù dì mó dì qié dì zhí lì dì qié nà nà bō luó dì sà luó nà, fú shé dì yé zhē jí lì shǒu ruò duō zhē jí lì pó yē'. With this liberation verse, fifty-six thousand Asuras generated the mind of Anuttara-samyak-sambodhi, and will not regress from the mind of Anuttara-samyak-sambodhi.
。 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第二
失三藏名今附秦錄
勸施品第四
爾時寂意菩薩摩訶薩承佛威神白佛言：「世尊！以何因何緣，其餘諸佛國土清凈，無諸穢惡亦無五濁，種種奇妙莊嚴佛土；彼諸菩薩摩訶薩種種威德而皆悉備，種種歡樂而皆滿足，亦無聲聞、辟支佛名，何況其餘？世尊！以何因緣，於此穢惡命濁、劫濁、眾生濁、見濁、煩惱濁世，成阿耨多羅三藐三菩提，而有四眾三乘說法？世尊！何故不取清凈佛土無五濁者？」
佛言：「善男子！以本願故菩薩取凈佛土，亦以本願故取不凈土。善男子！有菩薩摩訶薩，大悲具足取不凈佛土。所以者何？以本願故，令我於此惡世成佛。汝一心善聽，當爲汝說。」時寂意菩薩聽佛所說。
佛言：「善男子！乃往古昔，過一恒河沙數阿僧祇劫，於此佛剎，爾時有大劫名持，是大劫中，在此佛剎是四天下。時轉輪王名曰離諍，主四天下。離諍王時，有國大師婆羅門，名曰海濟，生一子有三十二相、八十種好，百福莊嚴皆悉具足，身有圓光，如若瞿盧樹紫磨金色。當生之時，百千諸天來供養已，即為立字名曰海藏
現代漢語譯本 《大乘悲分陀利經》卷第二 （失譯者名，今附於秦錄） 勸施品第四 那時，寂意菩薩摩訶薩承佛的威神，對佛說：『世尊！因為什麼因，什麼緣故，其餘諸佛的國土清凈，沒有各種污穢和惡劣，也沒有五濁，種種奇妙莊嚴佛土；那些菩薩摩訶薩種種威德都具備，種種歡樂都滿足，也沒有聲聞、辟支佛的名號，更何況其餘的？世尊！因為什麼因緣，在這污穢的命濁、劫濁、眾生濁、見濁、煩惱濁的世間，成就阿耨多羅三藐三菩提，而有四眾三乘說法？世尊！為什麼不取清凈佛土，沒有五濁的呢？』 佛說：『善男子！因為本願的緣故，菩薩取清凈佛土，也因為本願的緣故取不凈土。善男子！有菩薩摩訶薩，大悲具足，取不凈佛土。為什麼呢？因為本願的緣故，令我在這惡世成佛。你一心好好聽，我當爲你解說。』當時，寂意菩薩聽佛所說。 佛說：『善男子！在很久很久以前，經過一恒河沙數阿僧祇劫，在這個佛剎，那時有一個大劫名叫持，這個大劫中，在這個佛剎是四天下。當時，轉輪王名叫離諍，統治四天下。離諍王時，有一個國師婆羅門，名叫海濟，生了一個兒子，有三十二相、八十種好，百福莊嚴都具備，身上有圓光，像瞿盧樹的紫磨金色。當他出生的時候，百千諸天來供養，就為他取名為海藏。』
English version The Mahayana Karunapundarika Sutra, Volume 2 (Name of the translator lost, now attached to the Qin record) Chapter 4: Encouraging Giving At that time, the Bodhisattva Mahasattva Jiyi, empowered by the Buddha's majestic power, said to the Buddha: 'World Honored One! For what reason, what cause, are the other Buddha lands pure, without any defilements or evils, and without the five turbidities, with various wonderful adornments of the Buddha lands; those Bodhisattva Mahasattvas are fully equipped with various majestic virtues, and all kinds of joys are fulfilled, and there are no names of Sravakas or Pratyekabuddhas, let alone others? World Honored One! For what reason, in this defiled world of life turbidity, kalpa turbidity, sentient being turbidity, view turbidity, and affliction turbidity, do you achieve Anuttara-samyak-sambodhi, and have the four assemblies and the three vehicles teaching the Dharma? World Honored One! Why not take a pure Buddha land without the five turbidities?' The Buddha said: 'Good man! Because of their original vows, Bodhisattvas take pure Buddha lands, and also because of their original vows, they take impure lands. Good man! There are Bodhisattva Mahasattvas who, with great compassion, take impure Buddha lands. Why is that? Because of their original vows, they cause me to become a Buddha in this evil world. You listen attentively with one mind, and I will explain it to you.' At that time, the Bodhisattva Jiyi listened to what the Buddha said. The Buddha said: 'Good man! In the very distant past, after passing countless asamkhya kalpas, in this Buddha land, there was a great kalpa called Dhara. In this great kalpa, in this Buddha land, there were four continents. At that time, a wheel-turning king named Li Zheng ruled the four continents. During the time of King Li Zheng, there was a national teacher Brahmin named Hai Ji, who had a son with thirty-two marks, eighty minor marks, and all the hundred blessings of adornment, with a halo around his body, like the Jambu tree's purple-gold color. When he was born, hundreds of thousands of devas came to make offerings, and they named him Hai Zang.'
。彼于余時出家學道，剃除鬚髮而被法服，得成阿耨多羅三藐三菩提，號曰寶藏。彼佛轉法輪時，令多億那由他百千眾生，有得天道及解脫果。彼于余時，與多億那由他百千聲聞眾圍繞侍從，村城、聚落、王舍遊行，漸漸至安酬羅城。離諍轉輪王所治之處去城不遠，有閻披羅園，寶藏如來、應供、正遍知，與多億那由他百千聲聞眾俱，于中止住。時離諍王，聞寶藏如來、應供、正遍知與無數億那由他百千聲聞眾俱入其街里，住閻披羅園，王即生念：『今我應至如來，應供養、恭敬、尊重、讚歎。』時離諍王，以大神德無量王威，咸與無數億百千臣民前後圍繞導從出城，詣閻披羅園。以其所乘盡所乘地下乘步進，向寶藏如來所，至已頭面禮足，繞佛三匝，卻坐一面。
「善男子！爾時寶藏如來、應供、正遍知，見離諍王正法喜悅，要語勸化離諍王，令踴躍歡喜；以無數言辭，正法喜悅，要語勸化令踴躍已，默而住。時離諍王叉手合掌，白寶藏如來、應供、正遍知言：『唯愿世尊，與比丘僧受我三月請，供養衣服、飲食、床㯓、臥具，病瘦醫藥隨其所須。』
「善男子！寶藏如來默然受請。彼離諍王知佛受請，禮畢繞佛三匝而去
現代漢語譯本：他後來出家修道，剃除鬚髮，身披法衣，最終證得阿耨多羅三藐三菩提，號為寶藏佛。寶藏佛轉法輪時，令無數億那由他百千眾生，有的證得天道，有的獲得解脫的果位。後來，他與無數億那由他百千聲聞弟子圍繞侍奉，途經村莊、城鎮、聚落、王舍城，漸漸來到安酬羅城。在離諍轉輪王所治理的地方不遠，有一座閻披羅園，寶藏如來、應供、正遍知，與無數億那由他百千聲聞弟子一同在此停留。當時，離諍王聽說寶藏如來、應供、正遍知與無數億那由他百千聲聞弟子一同進入他的轄區，住在閻披羅園，心中便想：『我現在應該去拜見如來，供養、恭敬、尊重、讚歎他。』於是，離諍王憑藉他強大的神力和無上的王威，帶領無數億百千臣民前後簇擁著出城，前往閻披羅園。他將所乘的車輛停在遠處，步行前往寶藏如來所在之處，到達后，頭面頂禮佛足，繞佛三匝，然後退坐一旁。 善男子！那時，寶藏如來、應供、正遍知，看到離諍王對正法充滿喜悅，便用重要的言辭勸導開化離諍王，使他踴躍歡喜；用無數的言辭，以正法的喜悅，用重要的言辭勸導開化，使他踴躍歡喜后，便默然不語。這時，離諍王雙手合十，向寶藏如來、應供、正遍知說道：『唯愿世尊，與諸比丘僧接受我三個月的供養，我將供養衣服、飲食、床榻、臥具，以及病痛醫藥等一切所需。』 善男子！寶藏如來默然接受了邀請。離諍王知道佛陀接受了邀請，禮拜完畢，繞佛三匝后離去。
English version: Later, he renounced his home to practice the Way, shaved his head and beard, donned the Dharma robes, and ultimately attained Anuttara-samyak-sambodhi, becoming known as the Buddha Ratnagarbha. When Buddha Ratnagarbha turned the Wheel of Dharma, he enabled many billions of nayutas of hundreds of thousands of beings to attain the heavenly path and the fruit of liberation. Later, surrounded and attended by many billions of nayutas of hundreds of thousands of Shravaka disciples, he passed through villages, towns, settlements, and Rajagriha, gradually arriving at the city of Anupama. Not far from the domain ruled by King Viraja, there was a Jambu grove. Buddha Ratnagarbha, the Tathagata, Arhat, Samyak-sambuddha, stayed there with many billions of nayutas of hundreds of thousands of Shravaka disciples. At that time, King Viraja heard that Buddha Ratnagarbha, the Tathagata, Arhat, Samyak-sambuddha, along with many billions of nayutas of hundreds of thousands of Shravaka disciples, had entered his territory and was staying in the Jambu grove. The king thought, 'Now I should go to see the Tathagata, make offerings, pay respects, honor, and praise him.' Therefore, King Viraja, with his great divine power and boundless royal authority, led many billions of hundreds of thousands of ministers and citizens, who surrounded and followed him, out of the city and towards the Jambu grove. He left his vehicles behind and proceeded on foot to where Buddha Ratnagarbha was, and upon arriving, he bowed his head to the Buddha's feet, circumambulated him three times, and then sat down to one side. 'Good man! At that time, Buddha Ratnagarbha, the Tathagata, Arhat, Samyak-sambuddha, seeing that King Viraja was filled with joy for the Right Dharma, used important words to encourage and enlighten King Viraja, making him leap with joy. After using countless words, with the joy of the Right Dharma, and important words to encourage and enlighten him, making him leap with joy, he remained silent. Then, King Viraja, with his palms together, said to Buddha Ratnagarbha, the Tathagata, Arhat, Samyak-sambuddha, 'May the World Honored One, along with the assembly of Bhikkhus, accept my invitation for three months, during which I will provide clothing, food, bedding, and medicine for any illnesses, as needed.' 'Good man! Buddha Ratnagarbha silently accepted the invitation. King Viraja, knowing that the Buddha had accepted the invitation, finished his salutations, circumambulated the Buddha three times, and then departed.'
。時離諍王，還告諸小王群臣人民，作如是言：『汝等當知！我請寶藏如來、應供、正遍知及比丘僧三月，供養一切所須；我有財寶供養之具，所可愛重盡回施佛及比丘僧。汝等所有己物供養之具，盡回施佛及比丘僧。』彼諸人等皆亦回施。時主藏寶臣，盡以金為閻披羅園地，尋時以竟，即為世尊造七寶臺——周匝四邊七寶為戶，遍於園中置七寶樹，彼諸樹上種種衣服而以莊嚴，種種幡蓋，種種真珠、瓔珞，種種房舍，種種嚴飾，種種寶器，種種雜香，種種七寶華果以莊嚴；散種種華，種種繒彩，種種茵褥，種種氍氀𣯾𣰆，種種衣服，以用敷座——又置寶輪在於臺外，當世尊前，去地一仞虛空中住，光㷿甚明。純白象寶七支平滿，住世尊后，擎持寶樹覆世尊上。彼樹莊嚴，以七寶瓔珞種種莊嚴。以七寶瓔珞種種嚴具，種種鬘飾，種種繒彩，種種妙衣，種種房舍，樹上有蓋七寶莊嚴。離諍王第一正後，在佛前住，以海此岸牛頭栴檀末香，以散佛上。離諍王，親自執持摩尼寶珠，光耀極明，置如來前，彼輪光珠，光照于園中，其明充滿，其佛光照三千大千世界，微妙普遍一一聲聞。以牛頭栴檀為座，亦以為機而承其足。諸聲聞后皆有白象，擎持寶樹，嚴飾麗妙，如前所說以覆其上
現代漢語譯本：當時，離諍王回到王宮，告訴各位小王、群臣和人民，這樣說道：『你們應當知道！我將邀請寶藏如來、應供、正遍知以及比丘僧眾三個月，供養他們一切所需；我所有的財寶和供養之物，凡是珍愛重視的，都全部回施給佛陀和比丘僧眾。你們所有自己的供養之物，也全部回施給佛陀和比丘僧眾。』那些人們也都全部回施。當時，掌管寶藏的大臣，用黃金鋪滿了閻披羅園的地面，很快就完成了，隨即為世尊建造了七寶臺——四周四邊用七寶做成門，在園中遍佈七寶樹，那些樹上用各種衣服來裝飾，各種幡蓋，各種珍珠、瓔珞，各種房舍，各種裝飾品，各種寶器，各種雜香，各種七寶花果來裝飾；散佈各種鮮花，各種絲綢綵帶，各種茵褥，各種毛毯，各種衣服，用來鋪設座位——又在臺外，世尊面前，放置寶輪，離地一仞懸空而立，光芒非常明亮。純白的象寶，七支平滿，站在世尊身後，擎著寶樹覆蓋在世尊上方。那樹裝飾華麗，用七寶瓔珞等各種裝飾品來裝飾。用七寶瓔珞等各種裝飾品，各種花環，各種絲綢綵帶，各種美妙的衣服，各種房舍，樹上有用七寶裝飾的傘蓋。離諍王的第一王后，站在佛陀面前，用海此岸的牛頭栴檀末香，灑在佛陀身上。離諍王親自拿著摩尼寶珠，光芒極其明亮，放在如來面前，那寶輪和寶珠的光芒，照耀著整個園中，光明充滿，佛陀的光芒照耀著三千大千世界，微妙地照耀著每一位聲聞。用牛頭栴檀做成座位，也用它做成腳踏來承托佛足。各位聲聞身後都有白象，擎著寶樹，裝飾華麗，如前面所說的那樣覆蓋在他們上方。 現代漢語譯本：當時，離諍王回到王宮，告訴各位小王、群臣和人民，這樣說道：『你們應當知道！我將邀請寶藏如來、應供、正遍知以及比丘僧眾三個月，供養他們一切所需；我所有的財寶和供養之物，凡是珍愛重視的，都全部回施給佛陀和比丘僧眾。你們所有自己的供養之物，也全部回施給佛陀和比丘僧眾。』那些人們也都全部回施。當時，掌管寶藏的大臣，用黃金鋪滿了閻披羅園的地面，很快就完成了，隨即為世尊建造了七寶臺——四周四邊用七寶做成門，在園中遍佈七寶樹，那些樹上用各種衣服來裝飾，各種幡蓋，各種珍珠、瓔珞，各種房舍，各種裝飾品，各種寶器，各種雜香，各種七寶花果來裝飾；散佈各種鮮花，各種絲綢綵帶，各種茵褥，各種毛毯，各種衣服，用來鋪設座位——又在臺外，世尊面前，放置寶輪，離地一仞懸空而立，光芒非常明亮。純白的象寶，七支平滿，站在世尊身後，擎著寶樹覆蓋在世尊上方。那樹裝飾華麗，用七寶瓔珞等各種裝飾品來裝飾。用七寶瓔珞等各種裝飾品，各種花環，各種絲綢綵帶，各種美妙的衣服，各種房舍，樹上有用七寶裝飾的傘蓋。離諍王的第一王后，站在佛陀面前，用海此岸的牛頭栴檀末香，灑在佛陀身上。離諍王親自拿著摩尼寶珠，光芒極其明亮，放在如來面前，那寶輪和寶珠的光芒，照耀著整個園中，光明充滿，佛陀的光芒照耀著三千大千世界，微妙地照耀著每一位聲聞。用牛頭栴檀做成座位，也用它做成腳踏來承托佛足。各位聲聞身後都有白象，擎著寶樹，裝飾華麗，如前面所說的那樣覆蓋在他們上方。
English version: Then, King Lízhēng returned to the palace and told all the minor kings, ministers, and people, saying: 'You should know! I will invite the Tathagata Treasure Store, the Arhat, the Perfectly Enlightened One, and the assembly of monks for three months, providing them with all their needs; all my treasures and offerings, all that I cherish and value, I will give entirely to the Buddha and the assembly of monks. All of you, whatever offerings you have, should also give entirely to the Buddha and the assembly of monks.' Those people all gave their offerings. At that time, the minister in charge of the treasury used gold to pave the ground of the Yánpíluó Garden, and it was quickly completed. Then, he built a seven-jeweled platform for the World Honored One—the four sides were made of seven jewels, and seven-jeweled trees were placed throughout the garden. Those trees were adorned with various clothes, various banners and canopies, various pearls and necklaces, various houses, various ornaments, various precious vessels, various mixed fragrances, and various seven-jeweled flowers and fruits; various flowers were scattered, various silk ribbons, various cushions, various carpets, various clothes were used to set up the seats—also, a treasure wheel was placed outside the platform, in front of the World Honored One, standing one ren above the ground in the air, its light was extremely bright. A pure white elephant treasure, with its seven limbs complete, stood behind the World Honored One, holding a treasure tree covering the World Honored One. That tree was adorned with various ornaments such as seven-jeweled necklaces. With seven-jeweled necklaces and various ornaments, various garlands, various silk ribbons, various beautiful clothes, various houses, the tree had a canopy adorned with seven jewels. The first queen of King Lízhēng stood before the Buddha, scattering sandalwood powder from the shore of the sea onto the Buddha. King Lízhēng himself held a mani jewel, its light extremely bright, and placed it before the Tathagata. The light of the wheel and the jewel illuminated the entire garden, filling it with light, and the Buddha's light illuminated the three thousand great thousand worlds, subtly illuminating each and every Shravaka. A seat was made of sandalwood, and a footrest was also made of it to support the Buddha's feet. Behind each Shravaka was a white elephant, holding a treasure tree, adorned beautifully, as described before, covering them. English version: Then, King Lízhēng returned to the palace and told all the minor kings, ministers, and people, saying: 'You should know! I will invite the Tathagata Treasure Store, the Arhat, the Perfectly Enlightened One, and the assembly of monks for three months, providing them with all their needs; all my treasures and offerings, all that I cherish and value, I will give entirely to the Buddha and the assembly of monks. All of you, whatever offerings you have, should also give entirely to the Buddha and the assembly of monks.' Those people all gave their offerings. At that time, the minister in charge of the treasury used gold to pave the ground of the Yánpíluó Garden, and it was quickly completed. Then, he built a seven-jeweled platform for the World Honored One—the four sides were made of seven jewels, and seven-jeweled trees were placed throughout the garden. Those trees were adorned with various clothes, various banners and canopies, various pearls and necklaces, various houses, various ornaments, various precious vessels, various mixed fragrances, and various seven-jeweled flowers and fruits; various flowers were scattered, various silk ribbons, various cushions, various carpets, various clothes were used to set up the seats—also, a treasure wheel was placed outside the platform, in front of the World Honored One, standing one ren above the ground in the air, its light was extremely bright. A pure white elephant treasure, with its seven limbs complete, stood behind the World Honored One, holding a treasure tree covering the World Honored One. That tree was adorned with various ornaments such as seven-jeweled necklaces. With seven-jeweled necklaces and various ornaments, various garlands, various silk ribbons, various beautiful clothes, various houses, the tree had a canopy adorned with seven jewels. The first queen of King Lízhēng stood before the Buddha, scattering sandalwood powder from the shore of the sea onto the Buddha. King Lízhēng himself held a mani jewel, its light extremely bright, and placed it before the Tathagata. The light of the wheel and the jewel illuminated the entire garden, filling it with light, and the Buddha's light illuminated the three thousand great thousand worlds, subtly illuminating each and every Shravaka. A seat was made of sandalwood, and a footrest was also made of it to support the Buddha's feet. Behind each Shravaka was a white elephant, holding a treasure tree, adorned beautifully, as described before, covering them.
。諸聲聞前皆有婇女，眾寶瓔珞以為嚴飾，皆以海此岸牛頭栴檀末香，用散佛上。其一一聲聞前置琉璃珠，種種音樂周遍園中。聖道寶臣將四種兵，列住園外周匝侍衛。
「善男子！爾時離諍王，于晨朝時出城詣佛，乘其所乘盡所乘地，下乘步進向世尊所。至已，頭面禮寶藏如來足及禮眾僧，繞三匝已，王親以水灌如來手，躬自斟酌百味飲食，種種肴膳皆悉備足。王知食訖收缽，手執寶拂敬拂如來。其王千子及八萬四千諸小國王，如是供養聲聞僧已，皆各執拂而拂大眾。飯訖少時，無數億那由他百千眾生，皆來入園，為聽法故。無數億那由他百千諸天，于虛空中，雨眾天華作諸伎樂，種種天繒幡蓋柔軟衣服，及諸瓔珞懸虛空中。四萬青夜叉，于栴檀林中，常取海此岸牛頭栴檀為薪，為佛比丘僧供設飯食。時離諍王即是夜于佛大眾前，然多億那由他百千燈明。
「善男子！時離諍王，夜分於世尊前，頂上、兩肩、手、膝、兩足竟夜擎燈，佛威神故，形無疲懈，其身受樂，譬如比丘入第三禪，身不傾倚，心無勞惓。如是供養終竟三月。如是千子八萬四千諸小國王，並余多億那由他百千眾生，以王供養一一聲聞終於三月，如離諍王供養寶藏如來等無有異
現代漢語譯本：每個聲聞弟子面前都有婇女，她們佩戴著各種珍寶瓔珞作為裝飾，並用來自海此岸的牛頭栴檀末香，撒在佛陀身上。每個聲聞弟子面前都放置著琉璃珠，各種音樂在園中迴盪。聖道寶臣率領四種軍隊，排列在園外四周侍衛。 現代漢語譯本：『善男子！』那時，離諍王在早晨出城前往佛陀處，乘坐他的座駕到達可以乘坐的盡頭，然後下車步行走向世尊所在之處。到達后，他頂禮寶藏如來的雙足，並禮拜眾僧，繞佛三圈后，國王親自用水為如來洗手，親自斟酌各種美味佳餚，各種菜餚都準備得十分充足。國王知道佛陀用齋完畢后，收起缽，手持寶拂恭敬地為如來拂拭。他的千子和八萬四千個小國王，也這樣供養聲聞僧后，各自拿著拂子為大眾拂拭。用齋完畢后不久，無數億那由他百千眾生都來到園中，爲了聽聞佛法。無數億那由他百千諸天，在虛空中，降下各種天花，演奏各種樂器，各種天繒幡蓋、柔軟的衣服以及各種瓔珞懸掛在虛空中。四萬青夜叉，在栴檀林中，經常取用來自海此岸的牛頭栴檀作為柴火，為佛陀和比丘僧提供飯食。當時，離諍王當晚在佛陀大眾面前，點燃了多億那由他百千燈明。 現代漢語譯本：『善男子！』當時，離諍王在夜間在世尊面前，頭頂、雙肩、手、膝、雙腳整夜擎著燈，由於佛陀的威神力，身體沒有疲憊，身心感到快樂，就像比丘進入第三禪定一樣，身體不傾斜，心中沒有勞累。他這樣供養了整整三個月。他的千子和八萬四千個小國王，以及其他多億那由他百千眾生，以國王供養每一位聲聞的方式，持續了三個月，就像離諍王供養寶藏如來一樣，沒有任何差別。
English version: Each Śrāvaka had female attendants adorned with various jeweled ornaments, and they scattered powdered sandalwood from the shore of the ocean on the Buddha. In front of each Śrāvaka was placed a crystal bead, and various music resounded throughout the garden. The minister of the sacred path led four kinds of troops, stationed around the perimeter of the garden as guards. English version: 'Good man!' At that time, King Li Zheng, in the early morning, left the city to go to the Buddha, riding his vehicle as far as it could go, then dismounted and walked towards where the World Honored One was. Upon arriving, he bowed his head to the feet of Tathāgata Baozang and paid respects to the Sangha, circumambulating three times. The king personally washed the Tathāgata's hands with water and personally served various delicious foods, with all kinds of dishes prepared in abundance. Knowing that the Buddha had finished eating, the king collected the bowl and respectfully fanned the Tathāgata with a jeweled whisk. His thousand sons and eighty-four thousand small kings also made offerings to the Śrāvaka Sangha in this way, and then each took a whisk to fan the assembly. Shortly after the meal, countless billions of nayutas of hundreds of thousands of beings came to the garden to hear the Dharma. Countless billions of nayutas of hundreds of thousands of devas in the sky rained down various heavenly flowers, played various musical instruments, and hung various heavenly silk banners, canopies, soft clothing, and various ornaments in the sky. Forty thousand blue yakshas in the sandalwood forest constantly took sandalwood from the shore of the ocean as firewood to provide food for the Buddha and the Bhikshu Sangha. At that time, King Li Zheng lit many billions of nayutas of hundreds of thousands of lamps that night in front of the Buddha's assembly. English version: 'Good man!' At that time, King Li Zheng, during the night in front of the World Honored One, held lamps on his head, both shoulders, hands, knees, and feet throughout the night. Due to the Buddha's divine power, his body did not feel tired, and he felt joy in his body and mind, like a Bhikshu entering the third dhyana, his body not leaning, and his mind without fatigue. He made offerings in this way for three months. His thousand sons and eighty-four thousand small kings, along with many billions of nayutas of hundreds of thousands of other beings, made offerings to each Śrāvaka for three months in the same way as King Li Zheng made offerings to Tathāgata Baozang, without any difference.
。時王正後，於三月中華香供養；余多億那由他百千婇女，於三月中以華香供養諸聲聞眾，亦復如是。
「善男子！爾時離諍王竟三月已，以八萬四千紫磨寶臺，回施世尊。八萬四千金輪輪寶為首，亦用施佛。八萬四千白象，像寶為首，八萬四千馬，馬寶為首，八萬四千日明珠，珠寶為首，盡以施佛。八萬四千諸小國王，主藏寶為首，回施世尊，供給所須。八萬四千小王，聖導寶為首，回施世尊，給侍左右。八萬四千城，安酬羅城為首，施佛及僧隨意所用。八萬四千七寶行樹，八萬四千眾寶華聚，八萬四千七寶蓋，八萬四千王妙衣服，八萬四千雜寶鬘飾，略說：車乘、床座及承足機，臥具、屣器、頭服、冠幘，瓔珞、金瓔、真珠、瓔珞，伎樂、鐘鈴、螺鼓、幢麾及拂，鐙爐、澡𣹉、園林、鳥獸，皆是眾寶並及妙味，各八萬四千，盡回施寶藏如來、應供、正遍知已，而白佛言：『我國事殷並懺悔世尊，唯愿如來，樂住此園比更奉覲。』彼離諍王千子于佛前住，一一王子請佛及僧，三月供養一切所須；世尊默然，受王子請。爾時離諍王，知佛受諸子請已，頭面禮足及比丘僧，右繞三匝，辭退還宮。彼時諸王子中，第一王子名曰不眴，於三月中，供養世尊及比丘僧，如離諍王
現代漢語譯本：當時，時王的正後在三月里用各種香花供養佛陀；其餘數以億計的那由他百千婇女，也在三月里用香花供養各位聲聞眾，情況也是如此。 『善男子！』那時，離諍王在三個月結束后，用八萬四千個紫磨寶臺回贈給世尊。以八萬四千個金輪輪寶為首，也用來佈施給佛陀。以八萬四千頭白象，像寶為首，八萬四千匹馬，馬寶為首，八萬四千顆日明珠，珠寶為首，全部用來佈施給佛陀。以八萬四千個小國王，主藏寶為首，回贈給世尊，供給所需。以八萬四千個小王，聖導寶為首，回贈給世尊，侍奉左右。以八萬四千座城，安酬羅城為首，佈施給佛陀和僧眾隨意使用。還有八萬四千棵七寶行樹，八萬四千個眾寶花聚，八萬四千個七寶蓋，八萬四千件王室妙衣，八萬四千件雜寶鬘飾，簡略地說：車乘、床座和承足機，臥具、鞋器、頭飾、冠幘，瓔珞、金瓔、真珠瓔珞，伎樂、鐘鈴、螺鼓、幢麾和拂，燈爐、澡盆、園林、鳥獸，都是各種珍寶以及美味佳餚，每樣各八萬四千，全部回贈給寶藏如來、應供、正遍知后，對佛說：『我國事務繁忙，並向世尊懺悔，只願如來樂意住在此園，以便再次奉見。』那離諍王的千個兒子在佛前站立，每一位王子都邀請佛陀和僧眾，供養三個月的一切所需；世尊默然，接受了王子的邀請。那時，離諍王知道佛陀接受了諸位王子的邀請后，頭面禮足並向比丘僧禮拜，右繞三圈，告辭退回宮殿。當時，諸位王子中，第一位王子名叫不眴，在三個月里，供養世尊和比丘僧，如同離諍王一樣。
English version: At that time, the queen consort of King Time offered flowers and incense to the Buddha for three months; the countless billions of nayutas of palace women also offered flowers and incense to the assembly of Shravakas for three months, and it was the same. 'Good men!' Then, after three months, King Lijing offered eight hundred and forty thousand purple polished jeweled platforms to the World Honored One. He also offered eight hundred and forty thousand golden wheel treasures, with the golden wheel as the foremost. He also offered eight hundred and forty thousand white elephants, with the elephant treasure as the foremost, eight hundred and forty thousand horses, with the horse treasure as the foremost, and eight hundred and forty thousand sun-bright pearls, with the jewel treasure as the foremost, all to the Buddha. He offered eight hundred and forty thousand small kings, with the treasure of the royal treasury as the foremost, to the World Honored One, providing for all needs. He offered eight hundred and forty thousand small kings, with the treasure of the holy guide as the foremost, to the World Honored One, to serve on his left and right. He offered eight hundred and forty thousand cities, with the city of Anchouluo as the foremost, to the Buddha and the Sangha for their free use. There were also eight hundred and forty thousand jeweled trees, eight hundred and forty thousand clusters of jeweled flowers, eight hundred and forty thousand jeweled canopies, eight hundred and forty thousand exquisite royal garments, eight hundred and forty thousand miscellaneous jeweled ornaments, and to put it briefly: carriages, beds and footstools, bedding, shoes, headwear, crowns, necklaces, golden necklaces, pearl necklaces, music, bells, conches, drums, banners and whisks, lamps, washbasins, gardens, birds and beasts, all of which were various treasures and delicious foods, each in the amount of eight hundred and forty thousand. All of these were offered to the Tathagata, Arhat, Samyaksambuddha, Treasure Store, and then he said to the Buddha: 'My country is busy with affairs, and I repent to the World Honored One. I only wish that the Tathagata would be pleased to stay in this garden so that I may have the opportunity to see you again.' The thousand sons of King Lijing stood before the Buddha, and each prince invited the Buddha and the Sangha to be provided with all necessities for three months; the World Honored One remained silent, accepting the princes' invitation. At that time, King Lijing, knowing that the Buddha had accepted the invitation of the princes, bowed his head to the feet of the Buddha and the Bhikshu Sangha, circumambulated them three times to the right, and then took his leave and returned to the palace. At that time, among the princes, the first prince, named Bu Shun, offered to the World Honored One and the Bhikshu Sangha for three months, just as King Lijing had done.
。王子間日一來奉覲世尊及比丘僧，聽微妙法。
「善男子！時國大師婆羅門，是寶藏如來父，名曰海濟，遍閻浮提男女大小而從乞求，未便即受，先令施主受三歸依，住阿耨多羅三藐三菩提，然後受施。閻浮提內一切老少有智，海濟婆羅門無不受其施，勸以三歸，令住阿耨多羅三藐三菩提者。如是勸多億那由他百千眾生，令修三福地，住阿耨多羅三藐三菩提。不眴王子於三月中如是供養世尊及比丘僧，如離諍王，竟三月已；唯除城郭、自然輪、自然像、自然馬、自然摩尼寶、玉女寶、主藏寶、聖道寶；除是已，以八萬四千金輪，八萬四千象，八萬四千馬，盡回施佛，略說：日明珠、婇女、童子、如意之樹，華聚、衣蓋、瓔珞、車乘、床座，及承足機、臥具、屣器、頭服、冠幘、真珠、瓔珞，伎樂、鐘鈴、螺鼓、幢麾及拂，鐙爐、澡𣹉、園林、鳥獸，皆是眾寶，並及妙味各八萬四千。盡回施已，懺悔世尊及比丘僧。尼摸王子，亦以如是供養之具，於三月中供養世尊並比丘僧，如不眴，供養已，如是寶物施與達嚫，亦如不眴。帝眾王子，於三月中供養世尊並比丘僧，達嚫亦然
現代漢語譯本 王子們每隔一天就來拜見世尊和比丘僧團，聽聞微妙的佛法。 『善男子！當時國中的大師婆羅門，是寶藏如來的父親，名叫海濟，他走遍閻浮提，向男女老少乞求佈施，但並不立即接受，而是先讓施主受三歸依，安住于阿耨多羅三藐三菩提（無上正等正覺），然後才接受佈施。閻浮提內所有老少有智慧的人，沒有不受海濟婆羅門佈施的，他勸導他們受三歸依，讓他們安住于阿耨多羅三藐三菩提。他這樣勸導了無數億那由他百千眾生，讓他們修習三福業，安住于阿耨多羅三藐三菩提。不眴王子在三個月里這樣供養世尊和比丘僧團，就像離諍王一樣，三個月結束后；除了城郭、自然出現的輪寶、自然出現的象寶、自然出現的馬寶、自然出現的摩尼寶、玉女寶、主藏寶、聖道寶之外；將八萬四千個金輪、八萬四千頭象、八萬四千匹馬，全部回施給佛陀，簡略地說：還有日明珠、婇女、童子、如意樹、花聚、衣蓋、瓔珞、車乘、床座，以及承足機、臥具、鞋子、頭飾、冠帽、真珠、瓔珞，伎樂、鐘鈴、螺鼓、幢幡和拂塵，燈爐、澡盆、園林、鳥獸，這些都是各種珍寶，以及各種美味佳餚各八萬四千份。全部回施后，向世尊和比丘僧團懺悔。尼摸王子，也用同樣的供養之物，在三個月里供養世尊和比丘僧團，像不眴王子一樣，供養完畢后，將這些寶物佈施給達嚫，也像不眴王子一樣。帝眾王子，在三個月里供養世尊和比丘僧團，佈施達嚫也是如此。'
English version The princes came every other day to pay respects to the World Honored One and the Sangha of monks, and to listen to the subtle Dharma. 'Good men! At that time, the great master Brahmin of the kingdom, who was the father of the Tathagata Treasure Store, named Hai Ji, traveled throughout Jambudvipa, begging from men and women, young and old, but he would not immediately accept, first he would have the donors take the Three Refuges, and abide in Anuttara-samyak-sambodhi, and then he would accept the offerings. Within Jambudvipa, all the old and young who had wisdom, none did not receive the offerings of the Brahmin Hai Ji, he would persuade them to take the Three Refuges, and have them abide in Anuttara-samyak-sambodhi. In this way, he persuaded countless billions of nayutas of hundreds of thousands of beings, to cultivate the three fields of merit, and abide in Anuttara-samyak-sambodhi. Prince Bu Shun, for three months, made offerings to the World Honored One and the Sangha of monks in this way, like King Li Zheng, after three months; except for the city walls, the naturally appearing wheel jewel, the naturally appearing elephant jewel, the naturally appearing horse jewel, the naturally appearing mani jewel, the jade maiden jewel, the chief treasurer jewel, and the holy path jewel; except for these, he gave eight hundred and forty thousand golden wheels, eight hundred and forty thousand elephants, eight hundred and forty thousand horses, all back to the Buddha, briefly speaking: there were also sun-bright pearls, concubines, boys, wish-fulfilling trees, flower clusters, clothing covers, necklaces, carriages, beds, as well as footrests, bedding, shoes, headwear, crowns, pearls, necklaces, music, bells, conch shells, drums, banners and whisks, lamps, washbasins, gardens, birds and beasts, all of which were various treasures, as well as various delicacies, each in the amount of eight hundred and forty thousand. After giving all of these back, he repented to the World Honored One and the Sangha of monks. Prince Ni Mo, also with the same offerings, for three months, made offerings to the World Honored One and the Sangha of monks, like Prince Bu Shun, after making the offerings, he gave these treasures to the Dakshina, also like Prince Bu Shun. Prince Di Zhong, for three months, made offerings to the World Honored One and the Sangha of monks, and the Dakshina was also the same.'
。
「今當略說彼眾王子：無畏王子、虛空王子、支象王子、民陀羅王子、蜜蘇王子、魔陀步王子、土眾王子、知義王子、童子王子、解愚王子、解人王子、阿羅步王子、遣使王子、安佉慕王子、義語王子、阿鄰度路王子、將愿王子、將象王子、月將王子、日將王子、主將王子、金剛將王子、忍將王子、處將王子、疾將王子、賀邏尼慕王子、曀障王子、障力王子、障雜王子、樂雜王子、王財王子、欲悶王子、賀邏陀附王子、擁護王子、王稱王子、鹽摩野披羅步王子、野阇路王子、野度披樹王子、野頗奴王子、野象奴王子、禮月王子、不退王子，乃至離諍王千子，一一亦皆如是，以一切所須，供養寶藏如來、應供、正遍知，及無量比丘僧，衣被、飲食、臥具、隨病醫藥，並余所須各於三月，如王太子不眴，一一以八萬四千金輪，乃至八萬四千味，皆回施佛及比丘僧。以是大施，有求天帝，有求梵王，有求魔王，有求轉輪聖王，有求大富，有求聲聞，乃無一人求辟支佛乘，況求大乘。爾時離諍王以此大施，還求轉輪聖王，如是滿二百五十歲，皆亦各各懺悔世尊並比丘僧。
「爾時國大師海濟婆羅門，詣寶藏如來比丘僧所，請供七年，以一切所須衣被、飲食、臥具，隨病醫藥並余所須
現代漢語譯本 現在我將簡略地說說那些王子們：無畏王子、虛空王子、支象王子、民陀羅王子、蜜蘇王子、魔陀步王子、土眾王子、知義王子、童子王子、解愚王子、解人王子、阿羅步王子、遣使王子、安佉慕王子、義語王子、阿鄰度路王子、將愿王子、將象王子、月將王子、日將王子、主將王子、金剛將王子、忍將王子、處將王子、疾將王子、賀邏尼慕王子、曀障王子、障力王子、障雜王子、樂雜王子、王財王子、欲悶王子、賀邏陀附王子、擁護王子、王稱王子、鹽摩野披羅步王子、野阇路王子、野度披樹王子、野頗奴王子、野象奴王子、禮月王子、不退王子，乃至離諍王的千位王子，每一位都像這樣，用一切所需的物品，供養寶藏如來、應供、正遍知，以及無量的比丘僧團，包括衣服、飲食、臥具、隨病醫藥，以及其他所需之物，每人供養三個月。就像王子不眴一樣，每人以八萬四千個金輪，乃至八萬四千種美味，都回施給佛陀和比丘僧團。因為這樣的大布施，有人求天帝，有人求梵王，有人求魔王，有人求轉輪聖王，有人求大富，有人求聲聞，竟然沒有一個人求辟支佛乘，更不用說求大乘了。當時，離諍王通過這樣的大布施，還求得轉輪聖王的果位，如此持續了二百五十年，他們也都各自向世尊和比丘僧團懺悔。 當時，國師海濟婆羅門，前往寶藏如來的比丘僧團處，請求供養七年，用一切所需的衣服、飲食、臥具、隨病醫藥以及其他所需之物。
English version Now I will briefly speak of those princes: Prince Fearless, Prince Void, Prince Branch Elephant, Prince Mindara, Prince Misu, Prince Madhabu, Prince Earth Crowd, Prince Knowing Meaning, Prince Child, Prince Understanding Foolishness, Prince Understanding People, Prince Arobu, Prince Envoy, Prince Ankhamu, Prince Meaningful Speech, Prince Alinduru, Prince Wishing, Prince Elephant General, Prince Moon General, Prince Sun General, Prince Chief General, Prince Vajra General, Prince Patience General, Prince Place General, Prince Swift General, Prince Horanimu, Prince Eclipsing Obstacle, Prince Obstacle Power, Prince Obstacle Mixture, Prince Joy Mixture, Prince Royal Wealth, Prince Desire Anguish, Prince Horadha Attached, Prince Protector, Prince Royal Name, Prince Yama Yapirobu, Prince Yasha Road, Prince Yadu Pishru, Prince Yaphanu, Prince Elephant Servant, Prince Worshiping Moon, Prince Non-retreat, and even the thousand sons of King Leaving Strife, each and every one of them, in this way, with all the necessary items, made offerings to the Tathagata Treasure Store, the Worthy One, the Perfectly Enlightened One, and the immeasurable Sangha of monks, including clothing, food, bedding, medicine for illnesses, and other necessities, each offering for three months. Just like Prince Unblinking, each one with eighty-four thousand golden wheels, and even eighty-four thousand flavors, all returned to the Buddha and the Sangha of monks. Because of this great giving, some sought to be the Emperor of Heaven, some sought to be Brahma, some sought to be the King of Demons, some sought to be a Wheel-Turning Sage King, some sought great wealth, some sought to be a Hearer, and not a single one sought the Pratyekabuddha vehicle, let alone the Mahayana. At that time, King Leaving Strife, through such great giving, also sought the position of a Wheel-Turning Sage King, and this continued for two hundred and fifty years, and they all individually repented to the World Honored One and the Sangha of monks. At that time, the national teacher, the Brahmin Sea Savior, went to the Sangha of monks of the Tathagata Treasure Store, requesting to make offerings for seven years, with all the necessary clothing, food, bedding, medicine for illnesses, and other necessities.
。爾時世尊默然受之國大師請。是時海濟婆羅門，以一切所須供養寶藏如來，如王離諍亦無有異。
「善男子！海濟婆羅門，于余時心生念：『我已勸多億那由他百千眾生，令發阿耨多羅三藐三菩提心，不知是離諍王所可志願，為求天王，為求人王，為求聲聞乘，為求辟支佛乘，為求阿耨多羅三藐三菩提？設我當得成阿耨多羅三藐三菩提，未度眾生令皆得度，未得解眾生令皆得解，諸老、病、死、憂悲苦惱眾生令得解脫，未涅槃者令得涅槃。若龍、若夜叉、若佛、若聲聞、若梵王，愿示我夢，是王為求天福，為求人福，為求聲聞辟支佛地，為求阿耨多羅三藐三菩提耶？』
「善男子！爾時國王大師海濟婆羅門，即于夢中見如是光明，見十方恒河沙數世界諸佛如來。彼諸佛世尊，皆遣蓮華與婆羅門，白銀為莖，黃金為葉，馬瑙為臺，琉璃為須，一一華上皆有日現；彼諸日上有七寶蓋，一一日出六十億光，彼一切光皆入婆羅門口；自見己身，高千由旬清凈如鏡；自見身中，六十億那由他百千菩薩，皆于蓮華臺上結加趺座入於三昧。見彼諸日繞身周匝，又見諸蓋虛空中住乃至梵天。彼諸蓮華繞身住者，聞出柔軟之音，過天五樂。于中見離諍王，豬頭人身以血自涂，東西馳走，多諸雜蟲競來食之
現代漢語譯本：當時，世尊默然接受了國師的請求。這時，海濟婆羅門用一切所需的供養寶物供養如來，就像離諍王一樣，沒有任何差別。 『善男子！』海濟婆羅門在其他時候心中想：『我已經勸導了多億那由他百千眾生，讓他們發起了無上正等正覺之心，不知道這位離諍王所希望的是什麼，是爲了求天王，還是爲了求人王，還是爲了求聲聞乘，還是爲了求辟支佛乘，還是爲了求無上正等正覺？如果我將來能夠成就無上正等正覺，那麼我一定要先度化眾生讓他們都得到度化，讓沒有解脫的眾生都得到解脫，讓那些老、病、死、憂悲苦惱的眾生都得到解脫，讓沒有涅槃的眾生都得到涅槃。無論是龍、夜叉、佛、聲聞還是梵王，都請在夢中告訴我，這位國王是爲了求天福，還是爲了求人福，還是爲了求聲聞辟支佛的果位，還是爲了求無上正等正覺呢？』 『善男子！』當時，國王的老師海濟婆羅門，就在夢中看到了這樣的光明，看到了十方恒河沙數世界的諸佛如來。那些佛世尊，都派遣蓮花給婆羅門，蓮花的莖是白銀做的，葉子是黃金做的，花臺是瑪瑙做的，花須是琉璃做的，每一朵蓮花上都出現太陽；那些太陽上有七寶蓋，每一天都發出六十億道光芒，那些光芒都進入了婆羅門的口中；他看到自己的身體，高千由旬，清凈如鏡；他看到自己的身體中，有六十億那由他百千菩薩，都在蓮花臺上結跏趺坐，進入了三昧。他看到那些太陽圍繞著自己的身體旋轉，又看到那些寶蓋懸在空中，一直到梵天。那些圍繞著他身體的蓮花，發出柔和的聲音，超過了天上的五種快樂。在夢中，他看到離諍王，長著豬頭人身，用血塗抹自己，東西奔跑，許多雜蟲爭著來吃他。
English version: At that time, the World Honored One silently accepted the request of the national teacher. At this time, the Brahmin Hai Ji offered all the necessary treasures to the Tathagata, just like King Li Zheng, without any difference. 'Good man!' Hai Ji Brahmin thought in his heart at other times: 'I have already persuaded many billions of nayutas of hundreds of thousands of sentient beings to arouse the mind of Anuttara-samyak-sambodhi. I don't know what this King Li Zheng hopes for. Is it to seek the heavenly king, or to seek the human king, or to seek the Sravaka vehicle, or to seek the Pratyekabuddha vehicle, or to seek Anuttara-samyak-sambodhi? If I can achieve Anuttara-samyak-sambodhi in the future, then I must first liberate all sentient beings, let those who have not been liberated be liberated, let those who are old, sick, dying, and suffering from sorrow and pain be liberated, and let those who have not attained Nirvana attain Nirvana. Whether it is a dragon, a yaksha, a Buddha, a Sravaka, or a Brahma King, please show me in a dream whether this king is seeking heavenly blessings, or human blessings, or the position of Sravaka Pratyekabuddha, or Anuttara-samyak-sambodhi?' 'Good man!' At that time, the king's teacher, Hai Ji Brahmin, saw such light in his dream, and saw the Buddhas and Tathagatas of the ten directions, as numerous as the sands of the Ganges River. Those Buddhas, the World Honored Ones, all sent lotuses to the Brahmin, the stems of the lotuses were made of silver, the leaves were made of gold, the platforms were made of agate, and the stamens were made of lapis lazuli. On each lotus, a sun appeared; those suns had seven-jeweled canopies, and each day emitted six billion rays of light, and those rays of light all entered the Brahmin's mouth; he saw his own body, thousands of yojanas high, as pure as a mirror; he saw in his own body, sixty billion nayutas of hundreds of thousands of Bodhisattvas, all sitting in the lotus position on the lotus platforms, entering samadhi. He saw those suns revolving around his body, and he also saw those canopies suspended in the air, all the way to the Brahma heaven. Those lotuses that surrounded his body emitted soft sounds, surpassing the five pleasures of the heavens. In the dream, he saw King Li Zheng, with a pig's head and a human body, smeared with blood, running east and west, and many miscellaneous insects vying to eat him.
。于卑賤伊蘭樹下坐，多諸雜蟲競共食之，乃至白骨已，數數還復。豬頭人身以血自涂，多諸雜蟲競來食之。于卑賤伊蘭樹下坐，多諸雜蟲競來食之，乃至白骨。于中見諸王子，有豬頭者、有象頭者、有水牛頭者、有狼頭者、有豺頭者、有狗頭者、有獼猴頭者，以血涂身，多諸雜蟲競來食之，皆依卑賤伊蘭樹下坐，多諸雜蟲競來食之，乃至白骨其身還復，蟲尋食之。復見余王子乘水牛車，須曼那華以自莊嚴，隨不正道而南遊行。梵王帝釋並及護世來語之言：『咄！婆羅門！汝與蓮華周匝住者，于中先以一華持與國王，其諸王子各與一華。然後與諸小王，自與汝子並及餘人。』時婆羅門聞彼諸天使分佈已，即分諸華。
「眠覺起坐憶所見夢，于坐生念：『是轉輪王，愿樂下賤生死，悕望安樂而愿卑賤；諸王子等亦復如是。又我所見王子乘水牛車，須曼那華以自莊嚴，而南遊行，是求聲聞乘者。又，我所見光明於十方諸佛世尊，緣我遍至閻浮提，勸化多億那由他百千眾生，以三福地使得成就令住其中。以是故，我夢見大光明，見於十方諸佛世尊，以我遍至閻浮提勸化過數眾生，令住阿耨多羅三藐三菩提
現代漢語譯本：坐在低賤的伊蘭樹下，許多雜蟲爭相啃食他的身體，直到只剩下白骨，然後又重新長出肉身。他看到一個豬頭人身的人用血塗抹自己，許多雜蟲爭相啃食他。他坐在低賤的伊蘭樹下，許多雜蟲爭相啃食他，直到只剩下白骨。他看到許多王子，有的長著豬頭，有的長著象頭，有的長著水牛頭，有的長著狼頭，有的長著豺頭，有的長著狗頭，有的長著獼猴頭，他們都用血塗抹身體，許多雜蟲爭相啃食他們，他們都坐在低賤的伊蘭樹下，許多雜蟲爭相啃食他們，直到只剩下白骨，然後身體又重新長出，蟲子又繼續啃食。他又看到其他王子乘坐水牛車，用須曼那花裝飾自己，沿著不正的道路向南走。梵天、帝釋以及護世神來對他說：『喂！婆羅門！你和蓮花一起居住，先拿一朵花給國王，然後給每個王子一朵花。之後給小王們，給你自己的兒子以及其他人。』當時，婆羅門聽到這些天使的分配后，就分發了這些花。 醒來后，他回憶起夢中所見，坐在那裡思考：『這是轉輪王，他貪戀生死，渴望安樂卻甘願卑賤；那些王子們也是如此。我又看到那些乘坐水牛車，用須曼那花裝飾自己，向南走的王子，他們是追求聲聞乘的人。還有，我所見到的光明，來自十方諸佛世尊，因我而遍及閻浮提，勸化了無數億那由他百千眾生，讓他們成就並安住於三福地。因此，我夢見了巨大的光明，見到了十方諸佛世尊，因我而遍及閻浮提，勸化了無數眾生，讓他們安住于阿耨多羅三藐三菩提。』
English version: He sat under a lowly Erythrina tree, where many kinds of insects competed to devour him, until only his bones remained, and then his flesh would regrow. He saw a person with a pig's head and a human body, smeared with blood, and many insects competed to devour him. He sat under a lowly Erythrina tree, where many insects competed to devour him, until only his bones remained. He saw many princes, some with pig heads, some with elephant heads, some with water buffalo heads, some with wolf heads, some with jackal heads, some with dog heads, and some with monkey heads. They all smeared themselves with blood, and many insects competed to devour them. They all sat under lowly Erythrina trees, where many insects competed to devour them, until only their bones remained, and then their bodies would regrow, and the insects would continue to devour them. He also saw other princes riding in water buffalo carts, adorned with jasmine flowers, going south along an improper path. Brahma, Indra, and the guardians of the world came and said to him: 『Hey! Brahmin! You who dwell with lotuses, first give one flower to the king, and then give each prince a flower. After that, give flowers to the lesser kings, to your own son, and to others.』 At that time, the Brahmin, having heard the distribution by these angels, distributed the flowers. Awakening from his sleep, he recalled what he had seen in the dream, and sitting there, he thought: 『This is the wheel-turning king, who is attached to birth and death, desires happiness, yet is willing to be lowly; the princes are the same. And those princes I saw riding in water buffalo carts, adorned with jasmine flowers, going south, they are those who seek the Hearer Vehicle. Also, the light I saw, from the Buddhas and World Honored Ones of the ten directions, because of me, spread throughout Jambudvipa, persuading countless billions of nayutas of hundreds of thousands of beings, enabling them to achieve and abide in the three meritorious grounds. Therefore, I dreamed of great light, and saw the Buddhas and World Honored Ones of the ten directions, because of me, spreading throughout Jambudvipa, persuading countless beings, enabling them to abide in Anuttara-samyak-sambodhi.』
。又我今請如來、應供、正遍知及比丘僧，於七年中以一切所須，以是十方諸餘世界諸佛世尊，今遣此華而來與我，令發阿耨多羅三藐三菩提，愿以是諸佛世尊為我遣華。我所見華上日，有諸光明入我口中，見己身極為高廣。見日週身，自見身中，有六十億那由他百千菩薩，蓮華臺上結加趺坐入於三昧，如是諸夢我所不解。又見梵釋護世勸我分佈諸華，尋時自見分此華。如是諸夢唯佛明焉！我以何因緣見此大夢？我今應至佛所問此夢意。』
「爾時海濟婆羅門，即于夜時具辦肴膳，明至佛所自行澡水。佛及比丘，從上至下行水畢已，手自斟酌種種肴膳，隨意所須飯佛及僧，食訖收缽還坐說法。爾時離諍王與其千子、無數百千大眾俱，圍繞侍從往詣佛所，乘其所乘盡所乘地，下乘恭肅步進入園；至如來所，頭面禮足及比丘僧，坐于佛所聽說妙法。爾時海濟婆羅門，如前所見夢前問佛已。世尊告大婆羅門：『汝所見大光明，見於十方恒河沙數世界諸佛世尊，彼為汝遣華；上見日皆放光明，彼諸光明盡入汝口。以汝婆羅門，於二百五十歲，遍行閻浮提，勸化過數眾生，以三福地令住其中。又勸化過數眾生，以阿耨多羅三藐三菩提令住其中
現代漢語譯本：『現在我懇請如來、應供、正遍知以及比丘僧，在七年之中接受我的一切供養。十方其他世界的諸佛世尊，現在派遣這些花朵來給我，讓我發無上正等正覺之心。愿這些諸佛世尊為我派遣花朵。我所見的花朵之上，有光明進入我的口中，我看到自己的身體變得極其高大寬廣。我看到太陽環繞我的身體，又看到自己身中，有六十億那由他百千菩薩，在蓮花臺上結跏趺坐，進入禪定。這些夢境我都不明白。我又看到梵天、帝釋天、護世天勸我分發這些花朵，隨即我就看到自己在分發這些花朵。這些夢境只有佛陀才能明白！我因為什麼因緣而見到這些大夢？我現在應該去佛陀那裡詢問這些夢的含義。』 『當時，海濟婆羅門在夜裡準備好飯菜，第二天早上到佛陀那裡，親自為佛陀和比丘僧準備洗漱用水。佛陀和比丘僧從上到下洗漱完畢后，他親自斟酌各種飯菜，按照他們的需要供養佛陀和僧眾。用完餐后，收起缽盂，佛陀回到座位上說法。當時，離諍王和他的千子、無數百千大眾一起，圍繞著他，侍奉著他，前往佛陀所在的地方。他們乘坐著各自的車輛，在車輛能到達的地方停下，恭敬地步行進入園林。到達如來所在的地方，他們頭面禮足佛陀和比丘僧，坐在佛陀身邊聽聞妙法。這時，海濟婆羅門像之前夢中所見一樣，向佛陀詢問了夢境。世尊告訴大婆羅門：『你所見的大光明，是十方恒河沙數世界的諸佛世尊為你派遣的花朵；你所見太陽都放出光明，那些光明都進入你的口中。因為你這位婆羅門，在二百五十歲時，走遍閻浮提，勸化了無數眾生，讓他們安住在三福地之中。又勸化了無數眾生，讓他們安住在無上正等正覺之中。
English version: 'Now I beseech the Tathagata, the Arhat, the Samyaksambuddha, and the Sangha of Bhikshus to accept all my offerings for seven years. May the Buddhas and World Honored Ones of all other worlds in the ten directions now send these flowers to me, so that I may generate the mind of Anuttara-samyak-sambodhi. May these Buddhas and World Honored Ones send flowers for me. Upon the flowers I saw, there was light entering my mouth, and I saw my body become extremely tall and vast. I saw the sun surrounding my body, and within my body, I saw sixty billion nayutas of hundreds of thousands of Bodhisattvas, sitting in the lotus posture on lotus platforms, entering into samadhi. I do not understand these dreams. I also saw Brahma, Indra, and the guardians of the world urging me to distribute these flowers, and immediately I saw myself distributing these flowers. Only the Buddha can understand these dreams! For what reason did I see these great dreams? I should now go to the Buddha and ask about the meaning of these dreams.' 'At that time, the Brahmin Haiji prepared food during the night, and the next morning, he went to the Buddha and personally prepared water for the Buddha and the Bhikshus to wash. After the Buddha and the Bhikshus had finished washing from top to bottom, he personally served various dishes, offering food to the Buddha and the Sangha according to their needs. After the meal, he collected the bowls, and the Buddha returned to his seat to preach the Dharma. At that time, King Li Zheng, along with his thousand sons and countless hundreds of thousands of people, surrounded and attended him, and went to the place where the Buddha was. They stopped their vehicles where they could, and respectfully walked into the garden. Upon reaching the place of the Tathagata, they bowed their heads to the feet of the Buddha and the Bhikshus, and sat beside the Buddha to listen to the wonderful Dharma. At this time, the Brahmin Haiji, as he had seen in his dream before, asked the Buddha about the dream. The World Honored One told the great Brahmin: 'The great light you saw is the flowers sent to you by the Buddhas and World Honored Ones of the ten directions, as numerous as the sands of the Ganges; the sun you saw all emitted light, and all that light entered your mouth. Because you, Brahmin, at the age of two hundred and fifty, traveled throughout Jambudvipa, persuading countless beings to dwell in the three meritorious grounds. You also persuaded countless beings to dwell in Anuttara-samyak-sambodhi.'
。以是大施故，婆羅門！彼諸佛世尊，皆授汝阿耨多羅三藐三菩提記，於十方恒河沙數世界中，現在住世說法。諸佛遣華與汝，以白銀為莖，黃金為葉，馬瑙為臺，琉璃為須，一切華上所可見日。婆羅門！彼所現夢是先瑞應。汝婆羅門！夢見十方恒河沙數世界中諸佛世尊，現在住世說法。彼諸佛世尊為汝遣七寶蓋，彼諸寶蓋於空中住乃至梵天。婆羅門！汝可成阿耨多羅三藐三菩提夜時，即是夜名稱流佈聞於十方恒河沙數世界乃至梵天，無其過上見汝頂者。婆羅門！彼所現夢是先瑞應。婆羅門！汝夢見己身極自高廣，乃至梵天日週身住。婆羅門！汝所可勸化過數眾生髮菩提心，是汝成菩提時，一佛世界微塵數十方國土，彼亦成阿耨多羅三藐三菩提。是汝本所勸化于菩提者，彼皆稱譽汝而作是言：「彼如來、應供、正遍知，初勸化我等於阿耨多羅三藐三菩提，是故我今得成阿耨多羅三藐三菩提，彼是我等善知識。」彼諸佛皆遣菩薩，恭敬供養讚歎于汝。彼諸菩薩摩訶薩各捨己佛土而來，皆以種種菩薩神通，供養于汝，而聽法已，得種種若干三昧忍辱陀羅尼門；彼諸菩薩摩訶薩各還本土，稱譽讚歎汝之名稱。婆羅門！彼所現夢是先瑞應。婆羅門！汝自見身中多億菩薩于蓮華上結加趺坐入於三昧者
現代漢語譯本：因此，婆羅門！那些佛世尊都給你授了阿耨多羅三藐三菩提的記，在十方恒河沙數的世界中，現在住世說法。諸佛派遣花給你，花的莖是白銀做的，葉子是黃金做的，花托是瑪瑙做的，花須是琉璃做的，每朵花上都能看見太陽。婆羅門！你所做的夢是先兆。婆羅門！你夢見十方恒河沙數世界中的諸佛世尊，現在住世說法。那些佛世尊為你派遣七寶蓋，那些寶蓋在空中停留，甚至到達梵天。婆羅門！當你成就阿耨多羅三藐三菩提的那天晚上，這個夜晚的名稱將流傳到十方恒河沙數的世界，甚至到達梵天，沒有人能看到你的頭頂。婆羅門！你所做的夢是先兆。婆羅門！你夢見自己的身體非常高大，甚至到達梵天，太陽環繞你的身體。婆羅門！你所勸化過的眾多眾生髮菩提心，當你成菩提時，一個佛世界微塵數那麼多的十方國土，他們也會成就阿耨多羅三藐三菩提。那些你原本勸化發菩提心的人，他們都會稱讚你，並且說：『那位如來、應供、正遍知，最初勸化我們發阿耨多羅三藐三菩提心，所以我們今天才能成就阿耨多羅三藐三菩提，他是我們的善知識。』那些佛都派遣菩薩，恭敬供養讚歎你。那些菩薩摩訶薩各自捨棄自己的佛土而來，都用各種菩薩神通，供養你，聽法之後，得到各種不同的三昧忍辱陀羅尼門；那些菩薩摩訶薩各自回到自己的國土，稱讚你的名號。婆羅門！你所做的夢是先兆。婆羅門！你看到自己身體中有無數的菩薩在蓮花上結跏趺坐，進入三昧。 現代漢語譯本：因此，婆羅門！那些佛世尊都給你授了無上正等正覺的記別，在十方恒河沙數的世界中，現在住世說法。諸佛派遣花給你，花的莖是白銀做的，葉子是黃金做的，花托是瑪瑙做的，花須是琉璃做的，每朵花上都能看見太陽。婆羅門！你所做的夢是先兆。婆羅門！你夢見十方恒河沙數世界中的諸佛世尊，現在住世說法。那些佛世尊為你派遣七寶蓋，那些寶蓋在空中停留，甚至到達梵天。婆羅門！當你成就無上正等正覺的那天晚上，這個夜晚的名稱將流傳到十方恒河沙數的世界，甚至到達梵天，沒有人能看到你的頭頂。婆羅門！你所做的夢是先兆。婆羅門！你夢見自己的身體非常高大，甚至到達梵天，太陽環繞你的身體。婆羅門！你所勸化過的眾多眾生髮菩提心，當你成菩提時，一個佛世界微塵數那麼多的十方國土，他們也會成就無上正等正覺。那些你原本勸化發菩提心的人，他們都會稱讚你，並且說：『那位如來、應供、正遍知，最初勸化我們發無上正等正覺心，所以我們今天才能成就無上正等正覺，他是我們的善知識。』那些佛都派遣菩薩，恭敬供養讚歎你。那些菩薩摩訶薩各自捨棄自己的佛土而來，都用各種菩薩神通，供養你，聽法之後，得到各種不同的三昧忍辱陀羅尼門；那些菩薩摩訶薩各自回到自己的國土，稱讚你的名號。婆羅門！你所做的夢是先兆。婆羅門！你看到自己身體中有無數的菩薩在蓮花上結跏趺坐，進入三昧。
English version: Therefore, O Brahmin! Those Buddhas, the World Honored Ones, have all given you the prediction of Anuttara-samyak-sambodhi. In the ten directions, in worlds as numerous as the sands of the Ganges, they are now dwelling in the world and teaching the Dharma. The Buddhas send you flowers, with stems of silver, leaves of gold, platforms of agate, and stamens of lapis lazuli, and on every flower, the sun can be seen. O Brahmin! The dream you have seen is a premonitory sign. O Brahmin! You dream of the Buddhas, the World Honored Ones, in the ten directions, in worlds as numerous as the sands of the Ganges, now dwelling in the world and teaching the Dharma. Those Buddhas, the World Honored Ones, send you seven jeweled canopies, and those canopies remain in the air, even reaching the Brahma heaven. O Brahmin! When you attain Anuttara-samyak-sambodhi, that night's name will spread and be heard in the ten directions, in worlds as numerous as the sands of the Ganges, even reaching the Brahma heaven, and no one will be able to see the top of your head. O Brahmin! The dream you have seen is a premonitory sign. O Brahmin! You dream of your own body being extremely tall and vast, even reaching the Brahma heaven, with the sun surrounding your body. O Brahmin! The countless beings you have encouraged to generate the Bodhi mind, when you attain Bodhi, in ten directions of lands as numerous as the dust particles of a Buddha world, they will also attain Anuttara-samyak-sambodhi. Those whom you originally encouraged towards Bodhi, they will all praise you and say: 'That Tathagata, Arhat, Samyak-sambuddha, initially encouraged us towards Anuttara-samyak-sambodhi, therefore we are now able to attain Anuttara-samyak-sambodhi, he is our good teacher.' Those Buddhas all send Bodhisattvas to respectfully make offerings and praise you. Those Bodhisattva-Mahasattvas each abandon their own Buddha lands and come, all using various Bodhisattva supernormal powers to make offerings to you, and after hearing the Dharma, they obtain various Samadhi, forbearance, and Dharani gates; those Bodhisattva-Mahasattvas each return to their own lands, praising and extolling your name. O Brahmin! The dream you have seen is a premonitory sign. O Brahmin! You see within your own body countless Bodhisattvas sitting in the lotus posture, entering into Samadhi. English version: Therefore, O Brahmin! Those Buddhas, the World Honored Ones, have all given you the prediction of unsurpassed, complete, and perfect enlightenment. In the ten directions, in worlds as numerous as the sands of the Ganges, they are now dwelling in the world and teaching the Dharma. The Buddhas send you flowers, with stems of silver, leaves of gold, platforms of agate, and stamens of lapis lazuli, and on every flower, the sun can be seen. O Brahmin! The dream you have seen is a premonitory sign. O Brahmin! You dream of the Buddhas, the World Honored Ones, in the ten directions, in worlds as numerous as the sands of the Ganges, now dwelling in the world and teaching the Dharma. Those Buddhas, the World Honored Ones, send you seven jeweled canopies, and those canopies remain in the air, even reaching the Brahma heaven. O Brahmin! When you attain unsurpassed, complete, and perfect enlightenment, that night's name will spread and be heard in the ten directions, in worlds as numerous as the sands of the Ganges, even reaching the Brahma heaven, and no one will be able to see the top of your head. O Brahmin! The dream you have seen is a premonitory sign. O Brahmin! You dream of your own body being extremely tall and vast, even reaching the Brahma heaven, with the sun surrounding your body. O Brahmin! The countless beings you have encouraged to generate the Bodhi mind, when you attain Bodhi, in ten directions of lands as numerous as the dust particles of a Buddha world, they will also attain unsurpassed, complete, and perfect enlightenment. Those whom you originally encouraged towards Bodhi, they will all praise you and say: 'That Tathagata, Arhat, Samyak-sambuddha, initially encouraged us towards unsurpassed, complete, and perfect enlightenment, therefore we are now able to attain unsurpassed, complete, and perfect enlightenment, he is our good teacher.' Those Buddhas all send Bodhisattvas to respectfully make offerings and praise you. Those Bodhisattva-Mahasattvas each abandon their own Buddha lands and come, all using various Bodhisattva supernormal powers to make offerings to you, and after hearing the Dharma, they obtain various Samadhi, forbearance, and Dharani gates; those Bodhisattva-Mahasattvas each return to their own lands, praising and extolling your name. O Brahmin! The dream you have seen is a premonitory sign. O Brahmin! You see within your own body countless Bodhisattvas sitting in the lotus posture, entering into Samadhi.
。婆羅門！汝成菩提時，勸化多億那由他百千眾生，得不退轉住阿耨多羅三藐三菩提。婆羅門！汝以無上般涅槃般涅槃已，於後一佛世界微塵數大劫中，十方國土諸佛世尊，以正法王治，皆讚歎稱譽汝，如過無量無邊阿僧祇劫，有如來、應供、正遍知，名號如是。「彼如來、應供、正遍知，勸化我等令住阿耨多羅三藐三菩提；以是故，我等今得成阿耨多羅三藐三菩提，得正法王位。」婆羅門！彼所現夢是先瑞應。
「『婆羅門！汝夢見餘人豬頭人身象頭，乃至狗頭以血涂身，多諸雜蟲競來食之；卑賤伊蘭樹下坐，多諸雜蟲競來食之，乃至白骨其身還復。豬頭人身乃至狗頭，以血自涂，多諸雜蟲競來食之，是彼愚癡男子，住三福地佈施、持戒、修定者，有求魔界苦；樂求天上，福盡命終之苦；人中老病死苦，怨憎會苦，愛別離苦；餓鬼中飢渴苦；畜生中癡冥屠割苦；樂在地獄中受種種苦。住三福地者，求天上天王；求人中一天下王、求二天下王、求三天下王、求四天下王；彼愚癡男子食一切眾生，一切眾生亦食彼愚癡男子，如是經久沉溺生死。婆羅門！彼所現夢是先瑞應。
「『婆羅門！汝夢見餘人以須曼那華而自莊嚴，乘水牛車隨不正道而南遊行者
現代漢語譯本：婆羅門！當你成就菩提時，你將勸化無數億那由他百千眾生，使他們得不退轉，安住于阿耨多羅三藐三菩提。婆羅門！當你以無上般涅槃入滅后，在後來的一個佛世界微塵數的大劫中，十方國土的諸佛世尊，以正法之王治理，都會讚歎稱譽你，如同經過無量無邊阿僧祇劫，有一位如來、應供、正遍知，名號是這樣的：『那位如來、應供、正遍知，勸化我們，使我們安住于阿耨多羅三藐三菩提；因此，我們現在才能成就阿耨多羅三藐三菩提，得到正法之王的地位。』婆羅門！你所見的那個夢是先兆的瑞應。 現代漢語譯本：『婆羅門！你夢見其他人，豬頭人身、象頭，乃至狗頭，用血塗抹身體，許多雜蟲爭相來吃；坐在卑賤的伊蘭樹下，許多雜蟲爭相來吃，乃至身體變成白骨又恢復原狀。豬頭人身乃至狗頭，用血塗抹自己，許多雜蟲爭相來吃，那是愚癡的男子，住在三福地（佈施、持戒、修定）的人，他們追求魔界的苦；喜歡追求天上，福報盡了命終的苦；人中的老病死苦，怨憎會苦，愛別離苦；餓鬼中的飢渴苦；畜生中的癡迷屠殺之苦；喜歡在地獄中受種種苦。住在三福地的人，求天上天王；求人中一天下王、求二天下王、求三天下王、求四天下王；那些愚癡的男子吃一切眾生，一切眾生也吃那些愚癡的男子，這樣長久地沉溺在生死之中。婆羅門！你所見的那個夢是先兆的瑞應。 現代漢語譯本：『婆羅門！你夢見其他人用須曼那花裝飾自己，乘坐水牛車，沿著不正的道路向南走……』
English version: Brahmin! When you attain Bodhi, you will persuade countless billions of nayutas of hundreds of thousands of beings, causing them to attain non-retrogression and abide in Anuttara-samyak-sambodhi. Brahmin! After you enter Nirvana with unsurpassed Parinirvana, in the subsequent great kalpas equal to the dust particles of a Buddha-world, the Buddhas and World-Honored Ones in the ten directions, governing with the Dharma as their king, will all praise and extol you, just as after immeasurable, boundless asamkhya kalpas, there was a Tathagata, Arhat, Samyak-sambuddha, whose name was such: 『That Tathagata, Arhat, Samyak-sambuddha, persuaded us, causing us to abide in Anuttara-samyak-sambodhi; therefore, we are now able to attain Anuttara-samyak-sambodhi and obtain the position of the king of the Dharma.』 Brahmin! That dream you saw is a premonitory auspicious sign. English version: 『Brahmin! You dreamt of others, with pig heads and human bodies, elephant heads, and even dog heads, smearing their bodies with blood, with many various insects vying to eat them; sitting under a lowly Eranda tree, with many various insects vying to eat them, until their bodies turned into white bones and then returned to their original state. Those with pig heads and human bodies, and even dog heads, smearing themselves with blood, with many various insects vying to eat them, are foolish men who dwell in the three meritorious grounds (giving, keeping precepts, and practicing meditation), who seek the suffering of the demon realm; who like to seek heaven, the suffering of the end of their blessings and the end of their lives; the suffering of old age, sickness, and death in the human realm, the suffering of encountering those they hate, the suffering of separation from those they love; the suffering of hunger and thirst in the realm of hungry ghosts; the suffering of ignorance and slaughter in the animal realm; who like to suffer all kinds of suffering in hell. Those who dwell in the three meritorious grounds seek to be heavenly kings in heaven; seek to be kings of one continent, two continents, three continents, or four continents in the human realm; those foolish men eat all living beings, and all living beings also eat those foolish men, thus they are long immersed in birth and death. Brahmin! That dream you saw is a premonitory auspicious sign.』 English version: 『Brahmin! You dreamt of others adorning themselves with Sumanas flowers, riding in a water buffalo cart, going south along an improper path...』
。婆羅門！彼善男子，亦住三福地佈施、持戒、修定，為自度故，是求聲聞乘者，彼所現夢求聲聞乘人，是先瑞應。』
大乘悲分陀利經勸發品第五
「善男子！爾時國大師海濟婆羅門，語離諍王，作如是言：『大王！人身難得，閑靜時難，如來、應供、正遍知出世甚難，譬如優曇缽華時一現耳，樂求善根難，正愿亦難。大王！王位眾苦之本，人中一天下王位、二天下王位、三天下王位、四天下王位，皆苦之本。大王！此是久受生死苦器。大王！人天福報，譬如疾風無有住時，如水中月；凡夫五欲無足，醉於境界，樂求人天福報；凡夫人數受地獄苦、畜生苦、餓鬼苦、人中愛別離苦、天上退還苦、數數入胎苦、更相殘害苦。凡夫如是展轉受苦，所以者何？無善知識，不發正愿故，亦不能求；未及謂及，未得謂得，未證謂證，如是無明凡夫不知厭足，不肯發菩提心，所可滅眾苦，于生死中不厭不憂，于中數數受苦。大王！思惟生死苦器，是故大王！汝今于佛法中，已種善根作諸福德，於三寶中已得信喜；施與世尊，大富果報，奉持戒者生天果報，有所聞法大智慧果報。大王！汝設邪見若已竟，汝今可發阿耨多羅三藐三菩提心。』王曰：『止！婆羅門！我不求菩提樂住生死。婆羅門！我已佈施、持戒、聽法
婆羅門！那位善男子也住在三福地，佈施、持戒、修定，爲了自我解脫，是尋求聲聞乘的人，他所做的夢是尋求聲聞乘的人的先兆。' 《大乘悲分陀利經》勸發品第五 『善男子！當時國師海濟婆羅門對離諍王說：『大王！人身難得，閑靜的時候難得，如來、應供、正遍知出世非常難得，就像優曇缽花偶爾出現一樣，樂於尋求善根難，正確的願望也難。大王！王位是眾多痛苦的根源，人中一個天下的王位、兩個天下的王位、三個天下的王位、四個天下的王位，都是痛苦的根源。大王！這是長期承受生死痛苦的器具。大王！人天的福報，就像疾風一樣沒有停留的時候，像水中的月亮；凡夫的五欲沒有滿足的時候，沉醉於境界，樂於尋求人天的福報；凡夫無數次承受地獄的痛苦、畜生的痛苦、餓鬼的痛苦、人中愛別離的痛苦、天上退還的痛苦、多次入胎的痛苦、互相殘害的痛苦。凡夫就這樣輾轉受苦，為什麼呢？因為沒有善知識，不發正確的願望，也不能尋求；沒有達到卻說達到了，沒有得到卻說得到了，沒有證悟卻說證悟了，像這樣無明的凡夫不知道滿足，不肯發菩提心，可以滅除眾多痛苦，在生死中不厭倦不憂愁，在其中多次受苦。大王！思考生死是痛苦的器具，所以大王！你現在在佛法中，已經種下善根，做了各種福德，在三寶中已經得到信喜；佈施給世尊，有大富的果報，奉持戒律的人有生天的果報，聽聞佛法有大智慧的果報。大王！你如果邪見已經結束，你現在可以發阿耨多羅三藐三菩提心。』國王說：『停止！婆羅門！我不尋求菩提，樂於住在生死中。婆羅門！我已經佈施、持戒、聽法』
'Brahmin! That good man also dwells in the three fields of merit, giving, keeping precepts, and practicing meditation, for the sake of his own liberation. He is one who seeks the Sravaka Vehicle. The dream he has is a preliminary sign of one who seeks the Sravaka Vehicle.' The Great Vehicle Karuna Pundarika Sutra, Chapter Five on Encouragement 'Good man! At that time, the national teacher, Brahmin Haiji, said to King Li Zheng, 'Great King! It is difficult to obtain a human body, difficult to have a time of quietude, and extremely difficult for a Tathagata, an Arhat, a Samyak-sambuddha to appear in the world, just like the Udumbara flower that appears only once in a while. It is difficult to be fond of seeking good roots, and difficult to have correct aspirations. Great King! The position of a king is the root of many sufferings. The position of a king of one world, two worlds, three worlds, or four worlds among humans is the root of all suffering. Great King! This is a vessel for enduring the suffering of birth and death for a long time. Great King! The blessings of humans and gods are like a swift wind that does not stay, like the moon in the water. Ordinary people's five desires are never satisfied, they are intoxicated by the realm, and they are fond of seeking the blessings of humans and gods. Ordinary people suffer countless times the suffering of hell, the suffering of animals, the suffering of hungry ghosts, the suffering of separation from loved ones among humans, the suffering of falling from heaven, the suffering of repeated rebirths, and the suffering of mutual harm. Ordinary people suffer in this way, why? Because they do not have good teachers, they do not make correct aspirations, and they cannot seek; they say they have reached when they have not, they say they have obtained when they have not, they say they have realized when they have not. Such ignorant ordinary people do not know satisfaction, and are unwilling to generate the Bodhi mind, which can extinguish many sufferings. They are not tired of or worried about being in birth and death, and they suffer repeatedly in it. Great King! Think about birth and death as a vessel of suffering, therefore, Great King! You have now planted good roots in the Buddha Dharma, done various meritorious deeds, and have gained faith and joy in the Three Jewels. Giving to the World Honored One has the karmic reward of great wealth, those who uphold the precepts have the karmic reward of being born in heaven, and those who hear the Dharma have the karmic reward of great wisdom. Great King! If your wrong views have ended, you can now generate the mind of Anuttara-samyak-sambodhi.' The king said, 'Stop! Brahmin! I do not seek Bodhi, I am happy to dwell in birth and death. Brahmin! I have already given, kept precepts, and listened to the Dharma.'
。婆羅門！阿耨多羅三藐三菩提甚為難得。』
「海濟婆羅門復作是言：『大王！菩提道凈，應至意發願，凈心滿足，是道清凈故，意凈故；是道正直，以不諂故；是道極凈，諸結盡故；是道寬博，無障礙故；是道等度，以等心故；是道無畏，以不作諸惡故；是道大富，以檀波羅蜜故；是道最尊，以尸波羅蜜故；是道無辱，以羼提波羅蜜故；是道無住，以毗梨耶波羅蜜故；是道閑靜，以禪波羅蜜故；是道善釋，以般若波羅蜜故；是道得實智，以大慈故；是道得不退轉，以大悲故；是道得踴躍，以大喜故；是道堅固，以大舍故；是道無坑坎刺棘，無喜欲誑想故；是道至安隱，心無壞故；是道無劫奪，善解色、聲、香、味、觸故；是道除魔怨敵，善解陰、界、入故；是道無魔，滅諸結故；是道得妙心，無聲聞、辟支佛念故；是道興盛，受諸佛力故；是道至大寶，應一切種智寶故；是道一切露現，阿僧祇智明故；是道明導師，所行不離善知識故；是道無高下，無憎愛故；是道無塵穢，不喜瞋濁故；是道善逝，無諸不善故。大王！彼菩提道趣安隱盡涅槃際。大王！可發菩提心。』王曰：『婆羅門！是八萬歲世人中如來出現，猶尚不能滅諸惡趣
現代漢語譯本：婆羅門啊！無上正等正覺是極為難得的。 海濟婆羅門又說：『大王！菩提之道清凈，應當至誠發願，清凈心圓滿，此道因清凈而清凈，因意念清凈而清凈；此道正直，因不諂媚；此道極其清凈，因諸結盡除；此道寬廣，因無障礙；此道平等，因心平等；此道無畏，因不做諸惡；此道富饒，因佈施波羅蜜；此道最尊貴，因持戒波羅蜜；此道無辱，因忍辱波羅蜜；此道無住，因精進波羅蜜；此道閑靜，因禪定波羅蜜；此道善於解釋，因般若波羅蜜；此道獲得真實智慧，因大慈；此道獲得不退轉，因大悲；此道獲得踴躍，因大喜；此道堅固，因大舍；此道沒有坑坎荊棘，沒有喜欲誑想；此道到達安穩，心無壞滅；此道不會被劫奪，因善解色、聲、香、味、觸；此道能除魔怨敵，因善解陰、界、入；此道無魔，因滅除諸結；此道獲得微妙心，沒有聲聞、辟支佛的念頭；此道興盛，因接受諸佛的力量；此道到達大寶，應一切種智寶；此道一切顯露，因阿僧祇智慧光明；此道是明亮的導師，所行不離善知識；此道無高下，無憎愛；此道無塵垢，不喜怒瞋濁；此道善逝，沒有諸不善。大王！那菩提道通向安穩，直至涅槃的邊際。大王！可以發菩提心。』國王說：『婆羅門！在這八萬歲的人世間，如來出現，尚且不能滅除諸惡趣』
English version: 'O Brahmin! Anuttara-samyak-sambodhi is extremely difficult to attain.' The Brahmin Haiji then said: 'Great King! The path to Bodhi is pure, one should sincerely make vows, and with a pure heart fulfilled, this path is pure because of its purity, and pure because of the purity of intention; this path is upright, because it is not deceitful; this path is extremely pure, because all fetters are eliminated; this path is broad, because there are no obstacles; this path is equal, because of an equal mind; this path is fearless, because no evil is done; this path is rich, because of the Dana Paramita; this path is most honorable, because of the Sila Paramita; this path is without humiliation, because of the Ksanti Paramita; this path is without dwelling, because of the Virya Paramita; this path is tranquil, because of the Dhyana Paramita; this path is well explained, because of the Prajna Paramita; this path obtains true wisdom, because of great compassion; this path obtains non-retrogression, because of great pity; this path obtains joy, because of great happiness; this path is firm, because of great equanimity; this path has no pits, thorns, or deceitful thoughts; this path reaches peace, with no destruction of the mind; this path cannot be robbed, because of a good understanding of form, sound, smell, taste, and touch; this path eliminates demonic enemies, because of a good understanding of the skandhas, realms, and entrances; this path is without demons, because all fetters are extinguished; this path obtains a wonderful mind, without the thoughts of Sravakas or Pratyekabuddhas; this path is prosperous, because it receives the power of all Buddhas; this path reaches the great treasure, corresponding to the treasure of all-knowing wisdom; this path is all revealed, because of the light of Asankhya wisdom; this path is a bright guide, whose actions do not depart from good teachers; this path has no high or low, no hatred or love; this path is without dust or defilement, not liking anger or turbidity; this path is well-gone, without any unwholesome things. Great King! That path to Bodhi leads to peace, to the edge of Nirvana. Great King! You can generate the Bodhi mind.' The King said: 'O Brahmin! In this world of eighty thousand years, even when a Tathagata appears, he still cannot eliminate all the evil realms.'
。其有眾生善根熟者，彼眾生皆住于果，有得三昧陀羅尼忍辱者，菩薩善根純熟，彼授菩提記；有少種善根者，彼受人天福；眾生各各輪轉隨善惡行有處。佛說：「若一切眾生不種善根，苦不滅；唯佛身是福田，然不能度脫未種善根者。我當發菩提心，我行菩薩行時，以大智入不可思議陀羅尼法門，度眾生佛事，然不以此不凈土迴向菩提心。設我得如意佛土，我當發菩提心，乃至證阿耨多羅三藐三菩提時，我爾所時行菩薩行，滅佛土中一切眾生苦。」』
「善男子！爾時寶藏如來、應供、正遍知，入見莊嚴三昧，現如是神通。寶藏如來入現莊嚴三昧已，應時現如是光明，於十方各千佛土微塵數世界現一切莊嚴——有諸佛世尊已入涅槃，有欲入涅槃；有菩薩摩訶薩，菩提樹下坐降魔官屬，有成佛未久而轉法輪，有久成佛說法，有純菩薩充滿佛土；有國土乃至無聲聞、辟支佛名，有處有聲聞、辟支佛；有國土空無佛菩薩，亦無聲聞、辟支佛；有不凈佛土五濁出時，有凈佛土無有五濁；有尊有卑，有長壽有短壽；有佛土火災起，有水災起，有風災起；有處已壞，有處始成；妙光照彼一切悉現。爾時大眾，普見彼諸佛土國界莊嚴。
「爾時海濟婆羅門語王言：『汝今但觀佛土莊嚴
現代漢語譯本：『如果眾生中有善根成熟的，他們都會安住于果位，有的獲得三昧、陀羅尼、忍辱等成就。菩薩的善根如果純熟，就會被授記成佛；如果只有少許善根，就會享受人天福報。眾生各自在輪迴中流轉，根據善惡行為而有不同的去處。佛說：「如果一切眾生不種善根，苦難就不會滅除；只有佛身是福田，但也不能度脫那些沒有種下善根的人。我應當發起菩提心，當我行菩薩道時，要以大智慧進入不可思議的陀羅尼法門，度化眾生，成就佛事，但我不以這不凈的國土迴向菩提心。如果我能得到如意的佛土，我應當發起菩提心，乃至證得阿耨多羅三藐三菩提時，我在這期間所行的菩薩道，要滅除佛土中一切眾生的苦難。」』 『善男子！那時，寶藏如來、應供、正遍知，進入見莊嚴三昧，顯現這樣的神通。寶藏如來進入現莊嚴三昧后，立刻顯現這樣的光明，在十方各千佛土微塵數的世界中，顯現一切莊嚴景象——有的佛世尊已經入涅槃，有的將要入涅槃；有的菩薩摩訶薩在菩提樹下坐著降伏魔眾，有的剛成佛不久就開始轉法輪，有的成佛很久了在說法，有的佛土充滿純粹的菩薩；有的國土甚至沒有聲聞、辟支佛的名字，有的地方有聲聞、辟支佛；有的國土空無佛菩薩，也沒有聲聞、辟支佛；有的不凈佛土正值五濁惡世，有的清凈佛土沒有五濁；有的尊貴，有的卑賤，有的長壽，有的短壽；有的佛土發生火災，有的發生水災，有的發生風災；有的地方已經毀壞，有的地方剛剛形成；奇妙的光明照耀著一切，全部顯現出來。那時，大眾普遍看到那些佛土的國界莊嚴。 『那時，海濟婆羅門對國王說：『你現在只管觀看佛土的莊嚴景象。』
English version: 'If there are sentient beings whose roots of goodness are mature, they will all abide in the fruition. Some will attain samadhi, dharani, and forbearance. If a Bodhisattva's roots of goodness are pure and mature, they will receive a prediction of Buddhahood. If they have only a few roots of goodness, they will receive the blessings of humans and gods. Sentient beings each revolve in the cycle of rebirth, having different destinations according to their good and bad actions. The Buddha said, 「If all sentient beings do not plant roots of goodness, suffering will not cease. Only the Buddha's body is a field of merit, yet it cannot liberate those who have not planted roots of goodness. I shall generate the Bodhi mind. When I practice the Bodhisattva path, I will enter the inconceivable dharani dharma gate with great wisdom, to liberate sentient beings and accomplish the Buddha's work. However, I will not dedicate this impure land to the Bodhi mind. If I obtain a wish-fulfilling Buddha land, I shall generate the Bodhi mind. Until I attain Anuttara-samyak-sambodhi, during the time I practice the Bodhisattva path, I will extinguish the suffering of all sentient beings in the Buddha land.」' 'Good man! At that time, the Tathagata, Arhat, Samyak-sambuddha, Precious Treasury, entered the Samadhi of Manifesting Adornments, and manifested such miraculous powers. After the Tathagata Precious Treasury entered the Samadhi of Manifesting Adornments, he immediately manifested such light, and in each of the ten directions, in worlds as numerous as the dust particles of a thousand Buddha lands, he manifested all adornments—some Buddhas, World Honored Ones, had already entered Nirvana, some were about to enter Nirvana; some Bodhisattva Mahasattvas were sitting under the Bodhi tree subduing the demon hosts, some had just recently become Buddhas and started turning the Dharma wheel, some had been Buddhas for a long time and were teaching the Dharma, some Buddha lands were filled with pure Bodhisattvas; some lands did not even have the names of Sravakas or Pratyekabuddhas, some places had Sravakas and Pratyekabuddhas; some lands were empty without Buddhas or Bodhisattvas, nor Sravakas or Pratyekabuddhas; some impure Buddha lands were in the time of the five turbidities, some pure Buddha lands had no five turbidities; some were noble, some were lowly, some had long lives, some had short lives; some Buddha lands had fires, some had floods, some had wind disasters; some places were already destroyed, some places were just beginning to form; the wondrous light illuminated everything, and all was manifested. At that time, the assembly universally saw the adornments of those Buddha lands and realms.' 'At that time, the Brahmin Sea Deliverer said to the king, 「You should now only observe the adornments of the Buddha lands.」'
。大王！可發阿耨多羅三藐三菩提心。大王！可取隨意佛土。』
「善男子！爾時離諍王，向寶藏如來叉手合掌而白佛：『唯！世尊！菩薩摩訶薩以何行業取凈佛土？以何不凈意眾生？以何取長壽？』佛言：『大王！菩薩摩訶薩以愿取凈佛土無五濁，亦以愿取不凈。』王曰：『唯！世尊！我還入城一處靜坐思惟所愿，如我所應佛土無有五濁，凈行迴向。』佛言：『大王！今正是時。』
「善男子！爾時離諍王頂禮世尊足並比丘僧，繞佛三匝而去，還來入城至其宮殿，獨坐一處三昧思惟佛土莊嚴誓願。
「善男子！爾時海濟婆羅門，語太子不眴言：『善男子！汝亦可發阿耨多羅三藐三菩提心，汝所有三福地佈施、持戒、修定，所修善行，一切迴向菩提。』彼曰：『我亦還家獨坐一處，思惟莊嚴佛土愿，我若發菩提心，更來如來所，迴向菩提心，取莊嚴佛土。』時彼王子，頂禮佛足並比丘僧，繞佛三匝，還於己舍，獨坐一處，如是思惟莊嚴佛土愿。
「善男子！爾時國大師海濟婆羅門，語第二子尼摸，作如是言：『汝童子，亦可發菩提心，乃至王諸子勸發菩提，八萬四千諸小王，並餘九十二億人，勸發菩提心。』彼一切皆作是言：『我等亦各各歸家，獨坐一處，思惟莊嚴佛土愿
『大王！可以發起阿耨多羅三藐三菩提心。大王！可以選擇你想要的佛土。』 『善男子！那時，離諍王向寶藏如來合掌行禮，對佛說：『世尊！菩薩摩訶薩以何種行為取得清凈佛土？以何種不清凈的意念眾生？又以何種方式獲得長壽？』佛說：『大王！菩薩摩訶薩以願力取得沒有五濁的清凈佛土，也以願力取得不清凈的佛土。』國王說：『世尊！我將返回城中一處，思考我的願望，使我所應得的佛土沒有五濁，並以清凈的行為迴向。』佛說：『大王！現在正是時候。』 『善男子！那時，離諍王頂禮世尊的腳，並向比丘僧行禮，繞佛三圈后離去，返回城中，來到他的宮殿，獨自坐在一處，以三昧思惟佛土的莊嚴誓願。 『善男子！那時，海濟婆羅門對太子不眴說：『善男子！你也可以發起阿耨多羅三藐三菩提心，你所擁有的佈施、持戒、修定這三福地，以及所修的一切善行，都回向菩提。』他回答說：『我也要回家獨自坐在一處，思考莊嚴佛土的願望，如果我發了菩提心，再來如來這裡，迴向菩提心，取得莊嚴的佛土。』當時，那位王子頂禮佛足，並向比丘僧行禮，繞佛三圈，回到自己的住所，獨自坐在一處，這樣思惟莊嚴佛土的願望。 『善男子！那時，國師海濟婆羅門對第二個兒子尼摸說：『你這孩子，也可以發起菩提心。』乃至勸說國王的眾子發起菩提心，八萬四千個小國王，以及其餘九十二億人，都勸他們發起菩提心。』他們都說：『我們也各自回家，獨自坐在一處，思惟莊嚴佛土的願望。』
'Great King! You can generate the aspiration for Anuttara-samyak-sambodhi. Great King! You can choose any Buddha-land you desire.' 'Good man! At that time, King Li Zheng, with his palms together, bowed to the Tathagata Treasure Store and said to the Buddha: 'World Honored One! By what actions does a Bodhisattva Mahasattva obtain a pure Buddha-land? By what impure intentions do sentient beings? And by what means does one obtain longevity?' The Buddha said: 'Great King! A Bodhisattva Mahasattva obtains a pure Buddha-land without the five turbidities through vows, and also obtains impure ones through vows.' The king said: 'World Honored One! I will return to a place in the city to contemplate my wishes, so that the Buddha-land I deserve will be without the five turbidities, and I will dedicate my pure actions towards it.' The Buddha said: 'Great King! Now is the right time.' 'Good man! At that time, King Li Zheng bowed at the feet of the World Honored One and to the assembly of monks, circumambulated the Buddha three times, and then departed. He returned to the city, to his palace, and sat alone in a place, contemplating the solemn vows of the Buddha-land in samadhi.' 'Good man! At that time, the Brahmin Hai Ji said to Prince Bu Xun: 'Good man! You can also generate the aspiration for Anuttara-samyak-sambodhi. All the merits you have from giving, keeping precepts, and practicing meditation, and all the good deeds you have cultivated, should be dedicated to Bodhi.' He replied: 'I will also return home and sit alone in a place, contemplating the wish for a solemn Buddha-land. If I generate the Bodhi mind, I will come again to the Tathagata, dedicate my Bodhi mind, and obtain a solemn Buddha-land.' At that time, the prince bowed at the feet of the Buddha and to the assembly of monks, circumambulated the Buddha three times, and returned to his own residence, sitting alone in a place, contemplating the wish for a solemn Buddha-land in this way.' 'Good man! At that time, the national teacher, the Brahmin Hai Ji, said to his second son, Ni Mo: 'You child, you can also generate the Bodhi mind.' And so he persuaded the king's sons to generate the Bodhi mind, as well as eighty-four thousand small kings, and the remaining ninety-two billion people, urging them to generate the Bodhi mind.' They all said: 'We will also each return home, sit alone in a place, and contemplate the wish for a solemn Buddha-land.'
。』彼一切如是七年中，各坐三昧無惱亂心，思惟莊嚴佛土愿。
「善男子！海濟婆羅門，于余時心生是念：『我勸多億那由他百千眾生，于阿耨多羅三藐三菩提；又我請佛及無量比丘僧，七年供養一切所須；設我阿耨多羅三藐三菩提意滿如願必成，我當勸化天、阿修羅、乾闥婆、龍、夜叉、羅剎、鳩槃茶等以大施會。』
「善男子！爾時國大師海濟婆羅門，思見毗沙門大王。善男子！爾時毗沙門大王，與多百千夜叉圍繞侍從，俱夜詣海濟婆羅門所。于其前住作如是言：『婆羅門！何故思我耶？』婆羅門言：『汝為是誰？』彼曰：『婆羅門！汝不聞乎，有夜叉主名毗沙門，我身是也。婆羅門！欲使我作何等？』婆羅門曰：『大王！汝亦應助是大施會。』彼曰：『唯然！婆羅門！如汝所思。』『大王！汝以我語勸諸夜叉，令發阿耨多羅三藐三菩提。又化汝等夜叉樂求福德者、樂求菩提者，可日日往海彼岸取此岸牛頭栴檀香來，復取種種涂香，種種雜華，日日給我供養世尊。』『唯然！婆羅門！』毗沙門大王聞婆羅門語已，還本住處，擊鼓集諸夜叉羅剎。作如是言：『汝等當知！是閻浮提有婆羅門，名曰海濟，是離諍王國之大師，彼請寶藏如來、應供、正遍知及比丘僧俱，七年供養一切所須
『他們就這樣在七年中，各自安坐于禪定之中，心無煩惱，思惟著莊嚴佛土的願望。 『善男子！海濟婆羅門在其他時候心中生起這樣的念頭：『我勸導了無數億那由他的眾生髮起了對阿耨多羅三藐三菩提的追求；我又請佛陀和無數的比丘僧，供養他們七年所需的一切；如果我成就阿耨多羅三藐三菩提的願望圓滿實現，我應當勸化天、阿修羅、乾闥婆、龍、夜叉、羅剎、鳩槃茶等，舉辦盛大的佈施法會。』 『善男子！當時，國師海濟婆羅門，心中思念著毗沙門大王。善男子！那時，毗沙門大王，被眾多百千夜叉圍繞侍奉，在夜晚一同來到海濟婆羅門處。站在他面前說道：『婆羅門！你為何思念我？』婆羅門說：『你是誰？』他回答說：『婆羅門！你沒聽說過嗎，有一位夜叉之主名叫毗沙門，我就是。婆羅門！你想讓我做什麼？』婆羅門說：『大王！你也應當幫助舉辦這場盛大的佈施法會。』他回答說：『好的！婆羅門！就如你所想。』『大王！你用我的話勸導各位夜叉，讓他們發起對阿耨多羅三藐三菩提的追求。又教化你們這些夜叉中喜歡追求福德、喜歡追求菩提的人，每天都去海的彼岸取來此岸的牛頭栴檀香，再取來各種涂香，各種雜花，每天都給我供養世尊。』『好的！婆羅門！』毗沙門大王聽了婆羅門的話后，回到自己的住處，擊鼓召集所有夜叉羅剎。說道：『你們應當知道！這閻浮提有一位婆羅門，名叫海濟，是離諍王國的國師，他請來了寶藏如來、應供、正遍知以及比丘僧眾，供養他們七年所需的一切。
'Thus, for seven years, each of them sat in samadhi, with undisturbed minds, contemplating the vows to adorn the Buddha-land.' 'Good man! At other times, the Brahmin Hai Ji had this thought: 『I have encouraged many billions of nayutas of beings to aspire to Anuttara-samyak-sambodhi; I have also invited the Buddha and countless Bhikshu Sangha, providing them with all their needs for seven years; if my wish to attain Anuttara-samyak-sambodhi is fulfilled, I shall encourage Devas, Asuras, Gandharvas, Dragons, Yakshas, Rakshasas, Kumbhandas, and others to hold a great giving assembly.』 'Good man! At that time, the national teacher, Brahmin Hai Ji, thought of King Vaishravana. Good man! At that time, King Vaishravana, surrounded and attended by many hundreds of thousands of Yakshas, came to Brahmin Hai Ji at night. Standing before him, he said: 『Brahmin! Why do you think of me?』 The Brahmin said: 『Who are you?』 He replied: 『Brahmin! Have you not heard that there is a Yaksha lord named Vaishravana? I am he. Brahmin! What do you want me to do?』 The Brahmin said: 『Great King! You should also help in holding this great giving assembly.』 He replied: 『Yes! Brahmin! As you wish.』 『Great King! Use my words to encourage all the Yakshas to aspire to Anuttara-samyak-sambodhi. Also, teach those among you Yakshas who like to seek merit and Bodhi, to go to the other side of the sea every day to fetch sandalwood from this side, and also fetch various scented pastes and various mixed flowers, and give them to me daily to offer to the World Honored One.』 『Yes! Brahmin!』 King Vaishravana, having heard the Brahmin』s words, returned to his abode, beat the drum, and gathered all the Yakshas and Rakshasas. He said: 『You should know! In this Jambudvipa, there is a Brahmin named Hai Ji, who is the national teacher of the Kingdom of No Strife. He has invited the Tathagata, Arhat, Samyak-sambuddha, and the Bhikshu Sangha, and is providing them with all their needs for seven years.'
。汝等於彼善根隨喜，以是善根發阿耨多羅三藐三菩提心。』即于爾時多億那由他百千夜叉、羅剎叉手合掌作如是言：『如海濟婆羅門福德善業，請寶藏如來、應供、正遍知及無量比丘僧，七年供養一切所須。如是彼福德業我等隨喜，以是善根，愿我成阿耨多羅三藐三菩提。』毗沙門大王曰：『諸賢善聽！汝等樂求菩提者、樂求福德者，日日可往海彼岸，取海此岸牛頭栴檀香來，給海濟婆羅門，為如來設食，並比丘僧。』九萬二千夜叉同聲唱言：『我等大士，於此七年，當取海此岸牛頭栴檀香來，以給海濟婆羅門，為如來設供，並比丘僧。』四萬六千夜叉作如是言：『我等取種種香來。』五萬二千夜叉作如是言：『我取種種華來。』二萬夜叉作如是言：『我等當取種種諸味之精來，著如來比丘僧眾食飲之中。』七萬夜叉作如是言：『我等，大士！為世尊造作飯食並比丘僧。』
「善男子！爾時海濟婆羅門，思念欲見毗留勒迦大王。即時毗留勒迦大王詣海濟婆羅門所，乃至多億那由他百千鳩槃茶，勤勸發阿耨多羅三藐三菩提心。如是毗留波叉，提陀羅吒，與多億那由他百千龍乾闥婆，勸發阿耨多羅三藐三菩提心。
「善男子！爾時海濟婆羅門，思念二四天下護世，彼以佛威神，至婆羅門所
現代漢語譯本：『你們應當隨喜他們的善根，並以此善根發起無上正等正覺之心。』當時，無數億那由他百千的夜叉、羅剎叉合掌說道：『如同海濟婆羅門以福德善業，請寶藏如來、應供、正遍知以及無數比丘僧，七年供養一切所需。我們隨喜這些福德善業，並以此善根，愿我們成就無上正等正覺。』毗沙門大王說：『各位賢者，請仔細聽！你們如果樂於追求菩提，樂於追求福德，可以每天前往海的彼岸，取來海此岸的牛頭栴檀香，供給海濟婆羅門，為如來準備食物，並供養比丘僧。』九萬二千夜叉同聲說道：『我們這些大士，在這七年裡，將取來海此岸的牛頭栴檀香，供給海濟婆羅門，為如來準備供養，並供養比丘僧。』四萬六千夜叉說道：『我們取來各種香。』五萬二千夜叉說道：『我取來各種花。』二萬夜叉說道：『我們應當取來各種美味的精華，放入如來和比丘僧眾的飲食之中。』七萬夜叉說道：『我們，大士！為世尊製作飯食並供養比丘僧。』 『善男子！』當時，海濟婆羅門思念想要見到毗留勒迦大王。隨即，毗留勒迦大王來到海濟婆羅門處，乃至無數億那由他百千鳩槃茶，都勤奮勸發無上正等正覺之心。同樣，毗留波叉、提陀羅吒，以及無數億那由他百千龍、乾闥婆，也都勸發無上正等正覺之心。 『善男子！』當時，海濟婆羅門思念二四天下護世，他們憑藉佛的威神，來到婆羅門處。
English version: 『You should rejoice in their roots of goodness, and with these roots of goodness, generate the mind of Anuttara-samyak-sambodhi.』 At that time, many billions of nayutas of hundreds of thousands of Yakshas and Rakshasas, with their palms joined, said: 『Just as the Brahmin Sea-Savior, with his meritorious deeds, invited the Tathagata Treasure-Store, the Arhat, the Perfectly Enlightened One, and countless Bhikshu Sangha, and for seven years provided all their needs. We rejoice in these meritorious deeds, and with these roots of goodness, may we attain Anuttara-samyak-sambodhi.』 King Vaishravana said: 『Virtuous ones, listen carefully! If you are eager to seek Bodhi, eager to seek merit, you can go to the other shore of the sea every day, and bring back the sandalwood from this shore of the sea, and give it to the Brahmin Sea-Savior, to prepare food for the Tathagata, and to offer to the Bhikshu Sangha.』 Ninety-two thousand Yakshas said in unison: 『We, these great beings, during these seven years, will bring the sandalwood from this shore of the sea, to give to the Brahmin Sea-Savior, to prepare offerings for the Tathagata, and to offer to the Bhikshu Sangha.』 Forty-six thousand Yakshas said: 『We will bring various fragrances.』 Fifty-two thousand Yakshas said: 『I will bring various flowers.』 Twenty thousand Yakshas said: 『We shall bring the essence of various flavors, and put them into the food and drink of the Tathagata and the Bhikshu Sangha.』 Seventy thousand Yakshas said: 『We, great beings! will prepare food for the World Honored One and the Bhikshu Sangha.』 『Good man!』 At that time, the Brahmin Sea-Savior thought of wanting to see King Virudhaka. Immediately, King Virudhaka came to the Brahmin Sea-Savior』s place, and even many billions of nayutas of hundreds of thousands of Kumbhandas, diligently encouraged the mind of Anuttara-samyak-sambodhi. Similarly, Virupaksha, Dhritarashtra, and many billions of nayutas of hundreds of thousands of dragons and Gandharvas, also encouraged the mind of Anuttara-samyak-sambodhi. 『Good man!』 At that time, the Brahmin Sea-Savior thought of the protectors of the two four-world systems, and through the Buddha』s majestic power, they came to the Brahmin』s place.
。婆羅門，亦以如是勸化已，各還本處勸其眷屬，以阿耨多羅三藐三菩提。乃至一切三千大千佛土百億毗沙門，與其眷屬勸化阿耨多羅三藐三菩提。百億毗留勒迦，百億毗留波叉，百億提陀羅吒，與其眷屬，俱勸以阿耨多羅三藐三菩提。
「善男子！爾時海濟婆羅門心生是念：『若我阿耨多羅三藐三菩提意必成所願心果，我當分此大耶？若福與彼欲界諸天，勸以阿耨多羅三藐三菩提。我以是善根，審得阿耨多羅三藐三菩提者，天帝釋今應來現；須夜摩天子、刪兜率陀天子、化樂天子、他化自在天子，悉應來現。』
「善男子！海濟婆羅門適發念已，釋提桓因來現在前，及須夜摩天子，刪兜率陀天子，化樂天子，他化自在天子，來現在前。婆羅門問曰：『汝等是誰？』彼五天王，各各自說名字已，作如是言：『汝婆羅門！欲使我等何所施作？欲使我等於此大施何所供給？』婆羅門曰：『汝等天上所有最妙寶臺寶樹，若劫波樹，若香樹，若華樹，若果樹，天衣、天座、天眾敷具，天諸寶器，天莊挍天蓋、幢幡、瓔珞、伎樂，如是等一切盡為佛及僧，嚴飾此閻披羅園。』『唯然大士
現代漢語譯本：婆羅門也像這樣勸導之後，各自回到自己的地方勸說他們的眷屬，讓他們發阿耨多羅三藐三菩提心。乃至一切三千大千佛土的百億毗沙門，和他們的眷屬一起勸導發阿耨多羅三藐三菩提心。百億毗留勒迦，百億毗留波叉，百億提陀羅吒，和他們的眷屬，都勸導發阿耨多羅三藐三菩提心。 『善男子！』當時海濟婆羅門心中生起這樣的念頭：『如果我求阿耨多羅三藐三菩提的願望一定能實現，我應當把這份大布施分給誰呢？如果把這份福報給欲界諸天，勸他們發阿耨多羅三藐三菩提心。我憑藉這個善根，如果真的能得到阿耨多羅三藐三菩提，天帝釋現在就應該出現；須夜摩天子、刪兜率陀天子、化樂天子、他化自在天子，都應該出現。』 『善男子！』海濟婆羅門剛一產生這個念頭，釋提桓因就出現在他面前，還有須夜摩天子，刪兜率陀天子，化樂天子，他化自在天子，都出現在他面前。婆羅門問道：『你們是誰？』那五位天王，各自報上自己的名字后，這樣說道：『你這位婆羅門！想讓我們做什麼？想讓我們在這場大布施中提供什麼？』婆羅門說：『你們天上所有最美好的寶臺、寶樹，無論是劫波樹，還是香樹，還是華樹，還是果樹，天衣、天座、天眾的鋪具，天上的各種寶器，天上的裝飾品，天蓋、幢幡、瓔珞、伎樂，像這些一切都用來供奉佛和僧，裝飾這個閻披羅園。』『好的，大士！』
English version: The Brahmins, having also exhorted in this manner, each returned to their own places to persuade their families to aspire to Anuttara-samyak-sambodhi. Even all the hundred billion Vaishravanas in the three thousand great thousand Buddha-lands, along with their families, exhorted to aspire to Anuttara-samyak-sambodhi. A hundred billion Virudhaka, a hundred billion Virupaksha, a hundred billion Dhritarashtra, with their families, all exhorted to aspire to Anuttara-samyak-sambodhi. 'Good man!' At that time, the Brahmin Sea-Saver had this thought: 'If my aspiration for Anuttara-samyak-sambodhi is certain to be fulfilled, to whom should I distribute this great offering? If I give this merit to the gods of the desire realm, exhorting them to aspire to Anuttara-samyak-sambodhi, and if by this good root I truly attain Anuttara-samyak-sambodhi, then Sakra, Lord of the Gods, should appear now; the Suyama deva, the Santusita deva, the Sunirmita deva, and the Paranirmita-vasavartin deva should all appear.' 'Good man!' As soon as the Brahmin Sea-Saver had this thought, Sakra, Lord of the Gods, appeared before him, as well as the Suyama deva, the Santusita deva, the Sunirmita deva, and the Paranirmita-vasavartin deva. The Brahmin asked, 'Who are you?' The five deva kings, each having stated their names, said, 'O Brahmin! What do you wish us to do? What do you wish us to provide for this great offering?' The Brahmin said, 'All the most exquisite jeweled platforms and jeweled trees in your heavens, whether they be kalpa trees, fragrant trees, flower trees, or fruit trees, heavenly garments, heavenly seats, the furnishings of the heavenly hosts, all the heavenly treasures, heavenly ornaments, heavenly canopies, banners, pennants, necklaces, and music, all these should be used to honor the Buddha and the Sangha, and to adorn this Jambhira garden.' 'Yes, great being!'
。』彼五天王從婆羅門所聞是語已各還天上，告鞞宅居天子、曠野天子、畢天子，居藍披天子、難陀天子，作如是言：『汝等大士，至閻浮提閻披羅園，以如是莊挍，以如是嚴飾，以如是瓔珞、以如是座、以如是敷具以為莊嚴，如天嚴飾等無有異；又為世尊造立寶臺，如眾寶嚴臺。』對曰：『唯然！』彼五天子於五天王所聞已，至閻浮提竟夜，如是一切莊嚴閻披羅園，從寶樹乃至幢幡以為莊嚴；又為世尊造立寶臺，如釋提桓因眾寶嚴臺，一切莊挍閻披羅園，如天莊嚴，作已還至天上，白諸天王：『大士當知！如此天上莊挍，閻浮提閻披羅園莊挍，一切瓔珞亦如是；又為世尊造立寶臺，如釋提桓因眾寶嚴臺，天上閻浮提閻披羅園等無有異。』
「彼時五天王，帝釋、須夜摩、刪兜率陀、化樂、他化天王，來至閻浮提，語海濟婆羅門言：『為世尊及比丘僧，莊挍園已，復何所為？』爾時海濟婆羅門語諸天王，作如是言：『汝等天王！所主領處普集天眾，以我語而告之言：「閻浮提有婆羅門名海濟，彼請寶藏如來、應供、正遍知並無量比丘僧，七年供養一切所須，汝等於彼福業應當隨喜發阿耨多羅三藐三菩提心，汝應下閻浮提，奉覲世尊恭敬親近並比丘僧，於世尊所聽微妙法。」』彼五天王聞婆羅門語已，各還本處
『那五位天王從婆羅門那裡聽到這些話后，各自返回天上，告訴鞞宅居天子、曠野天子、畢天子、居藍披天子、難陀天子，這樣說道：『你們這些大士，到閻浮提的閻披羅園，要用這樣的裝飾，用這樣的嚴飾，用這樣的瓔珞，用這樣的座位，用這樣的鋪具來莊嚴，要像天上的裝飾一樣，沒有差別；還要為世尊建造寶臺，要像眾寶裝飾的寶臺。』他們回答說：『遵命！』那五位天子從五位天王那裡聽到后，到達閻浮提，連夜把閻披羅園全部裝飾好，從寶樹到幢幡都加以莊嚴；又為世尊建造寶臺，像釋提桓因的眾寶裝飾的寶臺一樣，把閻披羅園全部裝飾得像天上的裝飾一樣，完成後返回天上，稟告各位天王：『大士應當知道！像天上這樣的裝飾，閻浮提的閻披羅園的裝飾，一切瓔珞也都是這樣；又為世尊建造寶臺，像釋提桓因的眾寶裝飾的寶臺一樣，天上和閻浮提的閻披羅園沒有差別。』 『那時，五位天王，帝釋、須夜摩、刪兜率陀、化樂、他化天王，來到閻浮提，對海濟婆羅門說：『為世尊和比丘僧裝飾好園林后，還要做什麼呢？』當時，海濟婆羅門對各位天王說，這樣說道：『各位天王！你們所管轄的地方，普遍召集天眾，用我的話告訴他們說：「閻浮提有一位婆羅門名叫海濟，他邀請寶藏如來、應供、正遍知以及無量比丘僧，七年供養一切所需，你們對於他的福業應當隨喜，發阿耨多羅三藐三菩提心，你們應當下到閻浮提，奉見世尊，恭敬親近比丘僧，在世尊那裡聽聞微妙的佛法。」』那五位天王聽到婆羅門的話后，各自返回自己的住所。
'Those five heavenly kings, having heard these words from the Brahmin, each returned to their heavens and told the heavenly sons of Bheṭaka, the Wilderness, the Completion, the Kurampika, and Nanda, saying: 『You great beings, go to the Jambudvīpa's Yampila Garden, and adorn it with such decorations, such embellishments, such necklaces, such seats, and such furnishings, so that it is like the adornments of the heavens, with no difference; and also build a jeweled platform for the World Honored One, like a platform adorned with many jewels.』 They replied: 『Yes, we will!』 Those five heavenly sons, having heard from the five heavenly kings, arrived in Jambudvīpa and, throughout the night, adorned the entire Yampila Garden, from the jeweled trees to the banners; and they also built a jeweled platform for the World Honored One, like the platform of Śakra, Lord of the Gods, adorned with many jewels, and they adorned the entire Yampila Garden like the adornments of the heavens. Having done this, they returned to the heavens and reported to the heavenly kings: 『Great beings should know! The adornments of the heavens are like the adornments of the Yampila Garden in Jambudvīpa, and all the necklaces are also the same; and we have also built a jeweled platform for the World Honored One, like the platform of Śakra, Lord of the Gods, adorned with many jewels. There is no difference between the heavens and the Yampila Garden in Jambudvīpa.』 'At that time, the five heavenly kings, Śakra, Suyāma, Santuṣita, Nirmāṇarati, and Paranirmitavaśavartin, came to Jambudvīpa and said to the Brahmin Haiji: 『Having adorned the garden for the World Honored One and the assembly of monks, what else is there to do?』 At that time, the Brahmin Haiji said to the heavenly kings, saying: 『You heavenly kings! In the places you govern, gather all the heavenly beings and tell them with my words: 「In Jambudvīpa, there is a Brahmin named Haiji, who has invited the Tathāgata, the Arhat, the Perfectly Enlightened One, the Treasure of Light, and countless monks, and will provide for all their needs for seven years. You should rejoice in his meritorious deeds and generate the mind of Anuttarā-samyak-saṃbodhi. You should descend to Jambudvīpa, pay homage to the World Honored One, respectfully approach the monks, and listen to the wonderful Dharma from the World Honored One.」』 Those five heavenly kings, having heard the words of the Brahmin, each returned to their own abodes.'
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「時釋提桓因集三十三天，以海濟婆羅門語，勸化而告之言：『汝等大士當知！閻浮提離諍王，有大師婆羅門名曰海濟，請寶藏如來及無量比丘僧，七年供養一切所須；我等為佛僧莊挍園已，汝等於彼善根應當隨喜發阿耨多羅三藐三菩提心。』即于爾時多億那由他百千三十三天，叉手合掌，而說是言：『我等於福業隨喜，以隨喜福業，盡迴向阿耨多羅三藐三菩提。』如是須夜摩天子集須夜天，略說……刪兜率陀、化自在、他化自在天子，集他化自在天，乃至多無數億那由他百千天子，叉手合掌，而說是言：『我等於彼善根隨喜，以是善根我等得阿耨多羅三藐三菩提。』是故汝等大士，應下閻浮提奉覲世尊，恭敬親近聽受妙法，並比丘僧。時五天王，即夜一一天王與天子、天女及童男、女多億那由他百千圍繞，俱下閻浮提，頭面禮世尊足並比丘僧，於世尊所聽受法。晝則空中雨眾天華，優缽羅、缽曇摩、俱物頭、分陀利伽、須摩那、波利師迦、阿提目多伽、瞻匐伽華、曼陀羅華、摩訶曼陀羅華，並作天樂。複次，善男子！海濟婆羅門心生是念：『若我阿耨多羅三藐三菩提意滿所愿必成，我當以菩提勸阿修羅
現代漢語譯本 『這時，釋提桓因召集三十三天，用海濟婆羅門的語言，勸導並告訴他們說：『你們這些大士應當知道！閻浮提有一位離諍王，有一位大師婆羅門名叫海濟，他請來了寶藏如來和無量比丘僧，七年供養他們一切所需；我們已經為佛僧修飾了園林，你們對於他的善根應當隨喜，併發起阿耨多羅三藐三菩提心。』當時，多億那由他百千三十三天，叉手合掌，說道：『我們對於他的福業隨喜，以隨喜的福業，全部迴向阿耨多羅三藐三菩提。』像這樣，須夜摩天子召集須夜天，簡略地說……刪兜率陀、化自在、他化自在天子，召集他化自在天，乃至多無數億那由他百千天子，叉手合掌，說道：『我們對於他的善根隨喜，以這個善根我們得阿耨多羅三藐三菩提。』所以你們這些大士，應當下到閻浮提去拜見世尊，恭敬親近，聽受妙法，以及比丘僧。當時，五位天王，當天晚上，每一位天王都與天子、天女以及童男、童女多億那由他百千圍繞，一同下到閻浮提，頭面禮拜世尊的腳以及比丘僧，在世尊那裡聽受佛法。白天，空中降下各種天花，優缽羅、缽曇摩、俱物頭、分陀利伽、須摩那、波利師迦、阿提目多伽、瞻匐伽花、曼陀羅花、摩訶曼陀羅花，並且演奏天樂。再次，善男子！海濟婆羅門心中生起這樣的念頭：『如果我阿耨多羅三藐三菩提的意願圓滿實現，我應當用菩提來勸化阿修羅。』
English version 『At that time, Śakra, Lord of the Devas, gathered the Thirty-three Gods, and using the language of the Brahmin Haiji, he exhorted and told them: 『You great beings should know! In Jambudvipa, there is a king named Lízheng, and there is a great Brahmin named Haiji, who has invited the Tathagata Ratnagarbha and countless Bhikshu Sangha, and has been providing them with all their needs for seven years; we have already decorated the gardens for the Buddha and the Sangha, you should rejoice in his good roots and generate the mind of Anuttara-samyak-sambodhi.』 At that time, many billions of nayutas of hundreds of thousands of the Thirty-three Gods, with their palms joined, said: 『We rejoice in his meritorious deeds, and with the merit of rejoicing, we dedicate it all to Anuttara-samyak-sambodhi.』 In this way, the Suyāma Deva gathered the Suyāma Gods, briefly speaking... the Tusita, Nirmāṇarati, and Paranirmitavaśavartin Devas, gathered the Paranirmitavaśavartin Gods, and even many countless billions of nayutas of hundreds of thousands of Devas, with their palms joined, said: 『We rejoice in his good roots, and with these good roots, we will attain Anuttara-samyak-sambodhi.』 Therefore, you great beings, should descend to Jambudvipa to pay homage to the World Honored One, respectfully approach, listen to the wonderful Dharma, and the Bhikshu Sangha. At that time, the five Deva Kings, on that very night, each Deva King, surrounded by many billions of nayutas of hundreds of thousands of Devas, Devis, and young boys and girls, descended to Jambudvipa together, bowed their heads to the feet of the World Honored One and the Bhikshu Sangha, and listened to the Dharma at the World Honored One's place. During the day, various heavenly flowers rained down from the sky, Utpala, Padmaka, Kumuda, Pundarika, Sumana, Pariśikā, Atimuktaka, Champaka flowers, Mandara flowers, and Mahamandara flowers, and heavenly music was played. Furthermore, good man! The Brahmin Haiji had this thought in his mind: 『If my wish for Anuttara-samyak-sambodhi is fulfilled, I should use Bodhi to persuade the Asuras.』
。』善男子！適發心已，五阿修羅王來詣海濟婆羅門所，乃至多億那由他百千阿修羅男女、大小，以婆羅門語勸令發阿耨多羅三藐三菩提心，來至佛所而聽受法。略說……婆羅門！如是思念魔王，即時魔王名佛樓那，來至婆羅門所，乃至無數億那由他百千魔子魔女大小，勸發阿耨多羅三藐三菩提心，乃至聽法。善男子！爾時海濟婆羅門，思念螺髻大梵，螺髻大梵亦來至婆羅門所，聞已還梵天上，乃至多億那由他百千梵天，勸發阿耨多羅三藐三菩提心，從上來下至世尊所，恭敬親近比丘僧，而聽受法。善男子！爾時海濟婆羅門，思念二四天下帝釋，思念須夜摩、刪兜率陀、化樂、他化天子，彼五天王亦以佛威神來至婆羅門所，婆羅門如是約敕，彼各還去，以婆羅門語，勸眷屬以菩提；如是多億那由他百千三十三天子、天女，勸發阿耨多羅三藐三菩提心，及帝釋來此四天下，恭敬親近世尊並比丘僧，而聽受法。如是須夜摩、刪兜率陀、化自在，如是他化天子，勸發他化自在天以菩提。多億那由他百千他化自在天子、天女、大小，勸發阿耨多羅三藐三菩提心，來此四天下，恭敬親近世尊並比丘僧，而聽受法
現代漢語譯本：『善男子！當他剛發心時，五位阿修羅王來到海濟婆羅門那裡，乃至無數億那由他百千的阿修羅男女、大小，用婆羅門的語言勸說他發起阿耨多羅三藐三菩提心，來到佛陀那裡聽受佛法。簡略地說……婆羅門！當他這樣思念魔王時，魔王佛樓那立即來到婆羅門那裡，乃至無數億那由他百千的魔子魔女、大小，勸說他們發起阿耨多羅三藐三菩提心，乃至聽受佛法。善男子！那時，海濟婆羅門思念螺髻大梵天，螺髻大梵天也來到婆羅門那裡，聽聞后返回梵天之上，乃至無數億那由他百千的梵天，勸說他們發起阿耨多羅三藐三菩提心，從上面下來到世尊那裡，恭敬親近比丘僧，聽受佛法。善男子！那時，海濟婆羅門思念二四天下的帝釋，思念須夜摩天、刪兜率陀天、化樂天、他化自在天的天子，這五位天王也憑藉佛陀的威神來到婆羅門那裡，婆羅門這樣囑咐他們，他們各自返回，用婆羅門的語言勸說眷屬發起菩提心；這樣，無數億那由他百千的三十三天子、天女，勸說他們發起阿耨多羅三藐三菩提心，以及帝釋來到這四天下，恭敬親近世尊和比丘僧，聽受佛法。像這樣，須夜摩天、刪兜率陀天、化自在天，以及他化自在天的天子，勸說他化自在天發起菩提心。無數億那由他百千的他化自在天天子、天女、大小，勸說他們發起阿耨多羅三藐三菩提心，來到這四天下，恭敬親近世尊和比丘僧，聽受佛法。 現代漢語譯本：'善男子！當他剛發心時，五位阿修羅王來到海濟婆羅門那裡，乃至無數億那由他百千的阿修羅男女、大小，用婆羅門的語言勸說他發起阿耨多羅三藐三菩提心，來到佛陀那裡聽受佛法。簡略地說……婆羅門！當他這樣思念魔王時，魔王佛樓那立即來到婆羅門那裡，乃至無數億那由他百千的魔子魔女、大小，勸說他們發起阿耨多羅三藐三菩提心，乃至聽受佛法。善男子！那時，海濟婆羅門思念螺髻大梵天，螺髻大梵天也來到婆羅門那裡，聽聞后返回梵天之上，乃至無數億那由他百千的梵天，勸說他們發起阿耨多羅三藐三菩提心，從上面下來到世尊那裡，恭敬親近比丘僧，聽受佛法。善男子！那時，海濟婆羅門思念二四天下的帝釋，思念須夜摩天、刪兜率陀天、化樂天、他化自在天的天子，這五位天王也憑藉佛陀的威神來到婆羅門那裡，婆羅門這樣囑咐他們，他們各自返回，用婆羅門的語言勸說眷屬發起菩提心；這樣，無數億那由他百千的三十三天子、天女，勸說他們發起阿耨多羅三藐三菩提心，以及帝釋來到這四天下，恭敬親近世尊和比丘僧，聽受佛法。像這樣，須夜摩天、刪兜率陀天、化自在天，以及他化自在天的天子，勸說他化自在天發起菩提心。無數億那由他百千的他化自在天天子、天女、大小，勸說他們發起阿耨多羅三藐三菩提心，來到這四天下，恭敬親近世尊和比丘僧，聽受佛法。'
English version: 'Good man! As soon as he had made up his mind, five Asura kings came to the Brahmin Haiji, and even many billions of nayutas of hundreds of thousands of Asura men and women, young and old, using the Brahmin language to persuade him to arouse the mind of Anuttara-samyak-sambodhi, and came to the Buddha to listen to the Dharma. Briefly speaking... Brahmin! As soon as he thought of the demon king, the demon king, named Buddha Louna, immediately came to the Brahmin, and even countless billions of nayutas of hundreds of thousands of demon sons and daughters, young and old, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and even to listen to the Dharma. Good man! At that time, the Brahmin Haiji thought of the Brahma with a conch-shell topknot, and the Brahma with a conch-shell topknot also came to the Brahmin, and after hearing it, returned to the Brahma heaven, and even many billions of nayutas of hundreds of thousands of Brahmas, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and came down from above to the World Honored One, respectfully approached the Bhikkhu Sangha, and listened to the Dharma. Good man! At that time, the Brahmin Haiji thought of the Emperor Shakra of the two four continents, and thought of the sons of the Suyama, Santusita, Nirmāṇarati, and Paranirmitavasavartin heavens. These five heavenly kings also came to the Brahmin by the Buddha's divine power. The Brahmin instructed them in this way, and they each returned, using the Brahmin language to persuade their families to arouse Bodhi; thus, many billions of nayutas of hundreds of thousands of the thirty-three heavenly sons and daughters, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and Emperor Shakra came to these four continents, respectfully approached the World Honored One and the Bhikkhu Sangha, and listened to the Dharma. In this way, the Suyama, Santusita, Nirmāṇarati, and Paranirmitavasavartin heavenly sons, persuaded the Paranirmitavasavartin heaven to arouse Bodhi. Many billions of nayutas of hundreds of thousands of Paranirmitavasavartin heavenly sons and daughters, young and old, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and came to these four continents, respectfully approached the World Honored One and the Bhikkhu Sangha, and listened to the Dharma.' English version: 'Good man! As soon as he had made up his mind, five Asura kings came to the Brahmin Haiji, and even many billions of nayutas of hundreds of thousands of Asura men and women, young and old, using the Brahmin language to persuade him to arouse the mind of Anuttara-samyak-sambodhi, and came to the Buddha to listen to the Dharma. Briefly speaking... Brahmin! As soon as he thought of the demon king, the demon king, named Buddha Louna, immediately came to the Brahmin, and even countless billions of nayutas of hundreds of thousands of demon sons and daughters, young and old, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and even to listen to the Dharma. Good man! At that time, the Brahmin Haiji thought of the Brahma with a conch-shell topknot, and the Brahma with a conch-shell topknot also came to the Brahmin, and after hearing it, returned to the Brahma heaven, and even many billions of nayutas of hundreds of thousands of Brahmas, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and came down from above to the World Honored One, respectfully approached the Bhikkhu Sangha, and listened to the Dharma. Good man! At that time, the Brahmin Haiji thought of the Emperor Shakra of the two four continents, and thought of the sons of the Suyama, Santusita, Nirmāṇarati, and Paranirmitavasavartin heavens. These five heavenly kings also came to the Brahmin by the Buddha's divine power. The Brahmin instructed them in this way, and they each returned, using the Brahmin language to persuade their families to arouse Bodhi; thus, many billions of nayutas of hundreds of thousands of the thirty-three heavenly sons and daughters, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and Emperor Shakra came to these four continents, respectfully approached the World Honored One and the Bhikkhu Sangha, and listened to the Dharma. In this way, the Suyama, Santusita, Nirmāṇarati, and Paranirmitavasavartin heavenly sons, persuaded the Paranirmitavasavartin heaven to arouse Bodhi. Many billions of nayutas of hundreds of thousands of Paranirmitavasavartin heavenly sons and daughters, young and old, persuaded them to arouse the mind of Anuttara-samyak-sambodhi, and came to these four continents, respectfully approached the World Honored One and the Bhikkhu Sangha, and listened to the Dharma.'
。如是二四天下，阿修羅魔及大梵；如是三四天下，如是四四天下，如是五四天下，帝釋、須夜摩、刪兜率陀、他化，阿修羅魔及大梵，以佛威神故，與眷屬俱來此四天下，而聽受法。乃至三千大千佛土，百億帝釋，百億須夜摩，百億刪兜率陀，百億化自在，百億他化自在天子，百億阿修羅王，百億魔，百億大梵，一一大梵，勸無數億那由他百千梵天，發阿耨多羅三藐三菩提心；彼以世尊威神，一切來此四天下，恭敬親近世尊並比丘僧，而聽受法。爾時三千大千世界，地無如毫髮空不周者。善男子！爾時海濟婆羅門而生是念：『若我阿耨多羅三藐三菩提意得滿者，如百億毗沙門，乃至百億大梵悉皆隨我者，應現如是大神通，令遍三千大千世界人及畜生、餓鬼、地獄，一切苦受得息，樂受得生，一一眾生化佛在前，勸發阿耨多羅三藐三菩提
現代漢語譯本：如果是兩個四天下，阿修羅、魔和梵天；如果是三個四天下，如果是四個四天下，如果是五個四天下，帝釋、須夜摩、兜率陀、他化自在天，阿修羅、魔和梵天，因為佛的威神力，都帶著眷屬來到這四個天下，聽受佛法。乃至三千大千佛土，百億帝釋，百億須夜摩，百億兜率陀，百億化自在天，百億他化自在天子，百億阿修羅王，百億魔，百億大梵，每一位大梵，都勸無數億那由他百千梵天，發無上正等正覺之心；他們因為世尊的威神力，都來到這四個天下，恭敬親近世尊和比丘僧，聽受佛法。那時，三千大千世界，地上沒有像毫毛那樣空隙的地方。善男子！那時，海濟婆羅門生起這樣的念頭：『如果我求無上正等正覺的願望能夠實現，就像百億毗沙門，乃至百億大梵都跟隨我一樣，應該顯現這樣的大神通，讓遍佈三千大千世界的人、畜生、餓鬼、地獄，一切苦難都得以止息，快樂得以產生，每一個眾生面前都化現佛陀，勸他們發無上正等正覺之心。』 現代漢語譯本：如果存在兩個四天下，那麼阿修羅、魔和梵天也會存在；如果存在三個四天下，如果存在四個四天下，如果存在五個四天下，那麼帝釋、須夜摩、兜率陀、他化自在天，阿修羅、魔和梵天，都會因為佛陀的威神力，帶著他們的眷屬來到這四個天下，聽聞佛法。乃至三千大千佛土，百億帝釋，百億須夜摩，百億兜率陀，百億化自在天，百億他化自在天子，百億阿修羅王，百億魔，百億大梵，每一位大梵都會勸說無數億那由他百千梵天，發起無上正等正覺之心；他們因為世尊的威神力，都來到這四個天下，恭敬親近世尊和比丘僧，聽聞佛法。那時，三千大千世界，地上沒有像毫毛那樣空隙的地方。善男子！那時，海濟婆羅門生起這樣的念頭：『如果我求無上正等正覺的願望能夠實現，就像百億毗沙門，乃至百億大梵都跟隨我一樣，應該顯現這樣的大神通，讓遍佈三千大千世界的人、畜生、餓鬼、地獄，一切苦難都得以止息，快樂得以產生，每一個眾生面前都化現佛陀，勸他們發起無上正等正覺之心。』
English version: If there are two four-world systems, then Asuras, demons, and Great Brahmas exist; if there are three four-world systems, if there are four four-world systems, if there are five four-world systems, then Indra, Suyama, Santusita, and Paranirmitavasavartin, Asuras, demons, and Great Brahmas, all come with their retinues to these four world systems to hear the Dharma because of the Buddha's majestic power. Even in the three thousand great thousand Buddha lands, hundreds of millions of Indras, hundreds of millions of Suyamas, hundreds of millions of Santusitas, hundreds of millions of Nirmāṇarati, hundreds of millions of Paranirmitavasavartin gods, hundreds of millions of Asura kings, hundreds of millions of demons, and hundreds of millions of Great Brahmas, each Great Brahma persuades countless billions of nayutas of hundreds of thousands of Brahmas to generate the mind of Anuttara-samyak-sambodhi; they all come to these four world systems because of the World Honored One's majestic power, respectfully approach the World Honored One and the Sangha of monks, and listen to the Dharma. At that time, in the three thousand great thousand worlds, there was no space on the ground as small as a hair tip that was not filled. Good man! At that time, the Brahmin Haiji had this thought: 'If my wish for Anuttara-samyak-sambodhi is fulfilled, just as hundreds of millions of Vaishravanas, and even hundreds of millions of Great Brahmas, all follow me, I should manifest such great supernatural powers, so that all the sufferings of humans, animals, hungry ghosts, and hell beings throughout the three thousand great thousand worlds may cease, and happiness may arise, and a Buddha may appear before each being, urging them to generate the mind of Anuttara-samyak-sambodhi.' English version: If there exist two four-world systems, then Asuras, demons, and Great Brahmas also exist; if there exist three four-world systems, if there exist four four-world systems, if there exist five four-world systems, then Indra, Suyama, Santusita, Paranirmitavasavartin, Asuras, demons, and Great Brahmas, all come with their retinues to these four world systems to hear the Dharma because of the Buddha's majestic power. Even in the three thousand great thousand Buddha lands, hundreds of millions of Indras, hundreds of millions of Suyamas, hundreds of millions of Santusitas, hundreds of millions of Nirmāṇarati, hundreds of millions of Paranirmitavasavartin gods, hundreds of millions of Asura kings, hundreds of millions of demons, and hundreds of millions of Great Brahmas, each Great Brahma persuades countless billions of nayutas of hundreds of thousands of Brahmas to generate the mind of Anuttara-samyak-sambodhi; they all come to these four world systems because of the World Honored One's majestic power, respectfully approach the World Honored One and the Sangha of monks, and listen to the Dharma. At that time, in the three thousand great thousand worlds, there was no space on the ground as small as a hair tip that was not filled. Good man! At that time, the Brahmin Haiji had this thought: 'If my wish for Anuttara-samyak-sambodhi is fulfilled, just as hundreds of millions of Vaishravanas, and even hundreds of millions of Great Brahmas, all follow me, I should manifest such great supernatural powers, so that all the sufferings of humans, animals, hungry ghosts, and hell beings throughout the three thousand great thousand worlds may cease, and happiness may arise, and a Buddha may appear before each being, urging them to generate the mind of Anuttara-samyak-sambodhi.'
。』
「善男子！爾時寶藏如來、應供、正遍知，知海濟婆羅門心所念，即入三昧名缽羅名婆，入已一一毛孔放過數光明，照此三千大千世界，妙光普遍；其光明至地獄者，令寒地獄眾生暖風來吹，有眾生舉身火然冷風來吹，彼諸地獄眾生，飢渴睏乏，苦受即滅極得樂受；一一地獄眾生化佛在前，具三十二大人之相，八十種好莊嚴其身，彼地獄眾生受喜樂已，而生是念：『以何因緣，我等苦滅樂受得生？』彼見世尊三十二大人之相、八十種好莊嚴其身，見已作是言：『蒙是具足大悲之恩得受樂受。』倍極歡喜善心生焉，瞻仰世尊。世尊告曰：『咄！汝眾生！當作是言：「南無佛陀。」發阿耨多羅三藐三菩提心，汝等眾生更不受苦常得受樂。』彼作是言：『南無佛陀！我等發阿耨多羅三藐三菩提心，以是善根愿罪業永滅。』于中有命終者，生此人間；于地獄眾生火所燒者，光明至已，冷風來吹，彼一切飢渴睏乏苦痛即滅，乃至於中命終，來生人間；畜生、餓鬼及人亦如是說。彼光還來，繞佛三匝從頂上入。過數天人、夜叉、羅剎、龍、阿修羅，得不退轉住阿耨多羅三藐三菩提，于彼過數眾生得三昧忍辱陀羅尼
現代漢語譯本 『善男子！』當時，寶藏如來、應供、正遍知，知道海濟婆羅門心中所想，就進入名為缽羅名婆的三昧。進入三昧后，他每一個毛孔都放出無數的光明，照耀這個三千大千世界，光芒美妙而普遍。當光明到達地獄時，寒冷地獄的眾生感受到溫暖的風吹拂，那些身體被火焰燃燒的眾生則感受到涼爽的風吹拂。那些地獄中飢餓、乾渴、睏乏的眾生，痛苦立即消失，轉而感受到極大的快樂。每一個地獄眾生面前都出現一尊化佛，具有三十二種大丈夫的相貌，八十種美好的特徵莊嚴其身。那些地獄眾生在感受到喜悅和快樂后，心中產生這樣的想法：『因為什麼因緣，我們才能擺脫痛苦，獲得快樂？』他們看到世尊具有三十二種大丈夫的相貌，八十種美好的特徵莊嚴其身，看到后就說：『蒙受這具足大悲的恩德，我們才能獲得快樂。』他們更加歡喜，善心也隨之產生，瞻仰著世尊。世尊告訴他們說：『咄！你們這些眾生！應當說：「南無佛陀。」發無上正等正覺之心，你們這些眾生將不再受苦，永遠獲得快樂。』他們就說：『南無佛陀！我們發無上正等正覺之心，憑藉這個善根，愿罪業永遠消滅。』其中有壽命終結的，就轉生到人間；在地獄中被火焰燃燒的眾生，當光明到達時，涼爽的風吹拂，他們一切的飢餓、乾渴、睏乏和痛苦都立即消失，乃至其中有壽命終結的，也轉生到人間；畜生、餓鬼和人也都是這樣。那光明返回，繞佛三圈，從佛的頭頂進入。無數的天人、夜叉、羅剎、龍、阿修羅，都得到不退轉的地位，安住于無上正等正覺，其中無數的眾生獲得了三昧忍辱陀羅尼。
English version 'Good man!' At that time, the Tathagata Treasure Store, the worthy of offerings, the perfectly enlightened one, knowing what was in the mind of the Brahmin Hai Ji, entered a samadhi called 'Bala Ming Po'. Having entered the samadhi, each of his pores emitted countless lights, illuminating this three-thousand great thousand world, the wonderful light pervading everywhere. When the light reached the hells, the beings in the cold hells felt warm winds blowing, and those whose bodies were burning with flames felt cool winds blowing. Those beings in hell who were hungry, thirsty, and exhausted, their suffering immediately disappeared, and they experienced great joy. In front of each hell being appeared a manifested Buddha, possessing the thirty-two marks of a great man, and the eighty minor marks adorning his body. After experiencing joy and happiness, those hell beings had this thought: 'What is the cause that we are able to escape suffering and obtain happiness?' They saw the World Honored One possessing the thirty-two marks of a great man, and the eighty minor marks adorning his body, and upon seeing this, they said: 'It is by the grace of this great compassion that we are able to obtain happiness.' They became even more joyful, and good thoughts arose, as they gazed upon the World Honored One. The World Honored One told them: 'Hey! You beings! You should say: 「Namo Buddha.」 Generate the mind of Anuttara-samyak-sambodhi, and you beings will no longer suffer, but will forever obtain happiness.' They then said: 'Namo Buddha! We generate the mind of Anuttara-samyak-sambodhi, and by this good root, may our karmic offenses be forever extinguished.' Among them, those whose lives ended were reborn in the human realm; those beings in hell who were burned by flames, when the light arrived, cool winds blew, and all their hunger, thirst, exhaustion, and suffering immediately disappeared, and even those whose lives ended among them were reborn in the human realm; the same was said for animals, hungry ghosts, and humans. The light returned, circled the Buddha three times, and entered from the top of his head. Countless devas, yakshas, rakshasas, dragons, and asuras attained the state of non-retrogression, abiding in Anuttara-samyak-sambodhi, and countless beings among them obtained the samadhi of forbearance and the dharani.
。於此閻浮提人間安酬羅城王之住處閻披羅園，諸天為佛及僧，以天莊嚴已，彼生是念：『我等宜應往觀奉覲寶藏如來、應供、正遍知，敬瞻聖眾，于如來所聽受正法。』當於爾時，無數億那由他百千男女長幼，日往見世尊恭敬親近，並比丘僧，周遍觀園；彼園有二萬七寶門，一一門側敷五百寶床，五百童子各坐其上。來入園者，彼諸童子誨以三歸依佛、法、聖眾，勸發阿耨多羅三藐三菩提心令住其中，然後乃聽入園，見佛及僧恭敬親近周遍觀園。
「善男子！爾時國大師海濟婆羅門，於七年中勸過數諸天發阿耨多羅三藐三菩提令住其中，過數龍、阿修羅、夜叉、羅剎、鳩槃茶、乾闥婆、饑鬼、毗舍遮及地獄；過數人，盡勸發阿耨多羅三藐三菩提，令住其中；過數眾生勸發阿耨多羅三藐三菩提，令住其中
現代漢語譯本：在閻浮提的人間，安酬羅城的國王所居住的閻披羅園中，諸天爲了佛陀和僧眾，用天上的莊嚴裝飾了那裡。他們心中生起這樣的念頭：『我們應該前去瞻仰寶藏如來、應供、正遍知，恭敬地瞻仰聖眾，在如來那裡聽受正法。』當時，無數億那由他百千的男女老少，每天都去拜見世尊，恭敬親近，也拜見比丘僧，周遍地觀看園林。那個園林有兩萬個七寶門，每個門旁都鋪設著五百張寶床，五百個童子各自坐在上面。來進入園林的人，那些童子會教導他們皈依佛、法、僧三寶，勸他們發起阿耨多羅三藐三菩提心，讓他們安住其中，然後才允許他們進入園林，拜見佛陀和僧眾，恭敬親近，周遍地觀看園林。 『善男子！』當時，國師海濟婆羅門，在七年中勸導了無數的天人發起阿耨多羅三藐三菩提心，讓他們安住其中；也勸導了無數的龍、阿修羅、夜叉、羅剎、鳩槃茶、乾闥婆、餓鬼、毗舍遮以及地獄眾生；勸導了無數的人，都讓他們發起阿耨多羅三藐三菩提心，安住其中；勸導了無數的眾生，讓他們發起阿耨多羅三藐三菩提心，安住其中。
English version: In this Jambudvipa world, at the place where the king of Andhura City resided, the Yampila Garden, the gods, for the sake of the Buddha and the Sangha, had adorned it with heavenly splendor. They had this thought arise: 『We should go to behold and pay homage to the Tathagata Treasure, the Worthy One, the Perfectly Enlightened One, respectfully gaze upon the holy assembly, and listen to the true Dharma at the Tathagata』s place.』 At that time, countless billions of nayutas of hundreds of thousands of men and women, young and old, went daily to see the World Honored One, respectfully drawing near, and also the Bhikshu Sangha, observing the garden all around. That garden had twenty thousand gates of seven treasures, and beside each gate were laid out five hundred treasure beds, with five hundred youths each sitting upon them. Those who came to enter the garden, those youths would teach them the Three Refuges in the Buddha, the Dharma, and the Sangha, urging them to arouse the mind of Anuttara-samyak-sambodhi and abide therein, and then they would be allowed to enter the garden, see the Buddha and the Sangha, respectfully draw near, and observe the garden all around. 『Good man!』 At that time, the national teacher, the Brahmin Haiji, for seven years, persuaded countless gods to arouse the mind of Anuttara-samyak-sambodhi and abide therein; he also persuaded countless dragons, asuras, yakshas, rakshasas, kumbhandas, gandharvas, hungry ghosts, pisachas, and beings in hell; he persuaded countless people, all to arouse the mind of Anuttara-samyak-sambodhi and abide therein; he persuaded countless beings to arouse the mind of Anuttara-samyak-sambodhi and abide therein.
。彼七年將欲盡時，海濟婆羅門，具八萬四千金輪，除自然輪寶，八萬四千象挍以七寶，除自然像寶，乃至八萬四千味，欲以迴向，于彼七年離諍王曾無慾想、瞋恚、愚癡及吾我想，悉皆無有，又無王想，無施想，無妻息想，無食飲想，無香花、衣服想，無車乘想，無睡眠想，無樂想，無彼我想；於七年中未曾倚臥，無晝夜想，無有色、聲、香、味、觸想；於七年中未曾疲懈，常觀見十方各千佛土微塵數世界佛土莊嚴，諸須彌山不障于眼，其餘諸山、鐵圍、大鐵圍山障，日、月障，天宮殿悉無障礙，如彼所見莊嚴佛土。彼思惟莊嚴凈佛土愿，如離諍王，以如是德樂住七年，如是見莊嚴佛土，彼坐思惟莊嚴凈佛土愿。王子不眴、尼摸、因陀羅伽盧，乃至彼王千子，八萬四千諸小國王，並餘九十二億眾生，亦復如是。彼一切於七年中獨坐一處而入三昧，見十方各千佛土微塵數世界，彼亦於七年中，不生欲想、無瞋恚想，乃至無疲懈處，常普見十方各千佛土微塵數佛國莊嚴，彼須彌山不障于眼，其餘諸山鐵圍、大鐵圍山障，日、月天諸宮殿悉無所礙，如彼所見莊嚴佛土，思惟莊嚴凈佛土愿。彼一切以如是功德快樂於七年住，有思惟莊嚴凈佛土愿，有取不凈佛土
現代漢語譯本：當他七年將滿的時候，海濟婆羅門準備了八萬四千個金輪，除了自然產生的輪寶外；八萬四千頭以七寶裝飾的大象，除了自然產生的大象寶外；乃至八萬四千種美味佳餚，想要以此迴向。在這七年裡，離諍王沒有產生過任何慾望、嗔恚、愚癡以及『我』的想法，這些全都消失了。他也沒有王的念頭，沒有施捨的念頭，沒有妻子兒女的念頭，沒有飲食的念頭，沒有香花、衣服的念頭，沒有車乘的念頭，沒有睡眠的念頭，沒有享樂的念頭，也沒有『他們』的念頭。在這七年中，他從未曾倚靠或躺臥，沒有白天黑夜的概念，沒有顏色、聲音、氣味、味道、觸覺的概念。在這七年中，他從未感到疲憊懈怠，常常看到十方各千佛土微塵數的世界佛土的莊嚴景象，須彌山不會遮擋他的視線，其餘的山、鐵圍山、大鐵圍山會遮擋，日月也會遮擋，天宮殿對他來說都沒有障礙，就像他所看到的莊嚴佛土一樣。他思惟著莊嚴清凈佛土的願望，就像離諍王一樣，以這樣的功德快樂地住了七年，這樣看到了莊嚴的佛土，他坐著思惟莊嚴清凈佛土的願望。王子不眴、尼摸、因陀羅伽盧，乃至那位國王的千子，八萬四千個小國王，以及其餘九十二億眾生，也都是如此。他們所有人在七年中都獨自坐在一處進入三昧，看到十方各千佛土微塵數的世界，他們在這七年中，不產生慾望的想法，沒有嗔恚的想法，乃至沒有疲憊懈怠的時候，常常普遍看到十方各千佛土微塵數佛國的莊嚴景象，須彌山不會遮擋他們的視線，其餘的山、鐵圍山、大鐵圍山會遮擋，日月天宮殿對他們來說都沒有障礙，就像他們所看到的莊嚴佛土一樣，思惟著莊嚴清凈佛土的願望。他們所有人都以這樣的功德快樂地住了七年，有思惟莊嚴清凈佛土的願望，有取不凈佛土的想法。 現代漢語譯本：當他七年快結束時，海濟婆羅門準備了八萬四千個金輪，除了自然產生的輪寶；八萬四千頭用七寶裝飾的大象，除了自然產生的大象寶；甚至八萬四千種美味，想用它們來回向。在這七年裡，離諍王沒有產生過任何慾望、嗔恨、愚癡以及『我』的念頭，這些全都消失了。他也沒有王的念頭，沒有施捨的念頭，沒有妻子兒女的念頭，沒有飲食的念頭，沒有香花、衣服的念頭，沒有車乘的念頭，沒有睡眠的念頭，沒有享樂的念頭，也沒有『他們』的念頭。在這七年中，他從未倚靠或躺臥，沒有白天黑夜的概念，沒有顏色、聲音、氣味、味道、觸覺的概念。在這七年中，他從未感到疲憊懈怠，常常看到十方各千佛土微塵數的世界佛土的莊嚴景象，須彌山不會遮擋他的視線，其餘的山、鐵圍山、大鐵圍山會遮擋，日月也會遮擋，天宮殿對他來說都沒有障礙，就像他所看到的莊嚴佛土一樣。他思惟著莊嚴清凈佛土的願望，就像離諍王一樣，以這樣的功德快樂地住了七年，這樣看到了莊嚴的佛土，他坐著思惟莊嚴清凈佛土的願望。王子不眴、尼摸、因陀羅伽盧，乃至那位國王的千子，八萬四千個小國王，以及其餘九十二億眾生，也都是如此。他們所有人在七年中都獨自坐在一處進入三昧，看到十方各千佛土微塵數的世界，他們在這七年中，不產生慾望的想法，沒有嗔恨的想法，乃至沒有疲憊懈怠的時候，常常普遍看到十方各千佛土微塵數佛國的莊嚴景象，須彌山不會遮擋他們的視線，其餘的山、鐵圍山、大鐵圍山會遮擋，日月天宮殿對他們來說都沒有障礙，就像他們所看到的莊嚴佛土一樣，思惟著莊嚴清凈佛土的願望。他們所有人都以這樣的功德快樂地住了七年，有思惟莊嚴清凈佛土的願望，有取不凈佛土的想法。
English version: When his seven years were about to end, the Brahmin Haiji prepared eighty-four thousand golden wheels, excluding the naturally occurring wheel treasures; eighty-four thousand elephants adorned with seven treasures, excluding the naturally occurring elephant treasures; and even eighty-four thousand delicacies, intending to dedicate them. During these seven years, King Li Zheng had not generated any desires, anger, ignorance, or the thought of 'I'; all of these had vanished. He also had no thought of being a king, no thought of giving, no thought of wife and children, no thought of food and drink, no thought of fragrant flowers and clothes, no thought of carriages, no thought of sleep, no thought of pleasure, and no thought of 'them'. In these seven years, he had never leaned or lain down, had no concept of day or night, and had no concept of color, sound, smell, taste, or touch. In these seven years, he had never felt tired or lazy, and he often saw the magnificent scenes of the Buddha lands in the ten directions, each with a number of worlds equal to the dust particles of a thousand Buddha lands. Mount Sumeru did not obstruct his vision, while other mountains, the Iron Ring Mountains, and the Great Iron Ring Mountains did, as did the sun and moon. The heavenly palaces were not an obstacle to him, just like the magnificent Buddha lands he saw. He contemplated the wish for a magnificent and pure Buddha land, just like King Li Zheng, who lived happily for seven years with such merit, and thus saw the magnificent Buddha lands. He sat and contemplated the wish for a magnificent and pure Buddha land. Prince Bu Xun, Ni Mo, Indra Galu, and even the king's thousand sons, eighty-four thousand small kings, and the remaining ninety-two billion beings were also the same. All of them sat alone in one place for seven years and entered samadhi, seeing the worlds in the ten directions, each with a number of worlds equal to the dust particles of a thousand Buddha lands. During these seven years, they did not generate thoughts of desire, anger, or even fatigue. They often universally saw the magnificent scenes of the Buddha lands in the ten directions, each with a number of Buddha lands equal to the dust particles of a thousand Buddha lands. Mount Sumeru did not obstruct their vision, while other mountains, the Iron Ring Mountains, and the Great Iron Ring Mountains did, as did the sun, moon, and heavenly palaces. Just like the magnificent Buddha lands they saw, they contemplated the wish for a magnificent and pure Buddha land. All of them lived happily for seven years with such merit, having the wish to contemplate a magnificent and pure Buddha land, and having the thought of taking an impure Buddha land. English version: When his seven years were about to end, the Brahmin Haiji prepared eighty-four thousand golden wheels, excluding the naturally occurring wheel treasures; eighty-four thousand elephants adorned with seven treasures, excluding the naturally occurring elephant treasures; and even eighty-four thousand delicacies, intending to dedicate them. During these seven years, King Li Zheng had not generated any desires, hatred, ignorance, or the thought of 'I'; all of these had vanished. He also had no thought of being a king, no thought of giving, no thought of wife and children, no thought of food and drink, no thought of fragrant flowers and clothes, no thought of carriages, no thought of sleep, no thought of pleasure, and no thought of 'them'. In these seven years, he had never leaned or lain down, had no concept of day or night, and had no concept of color, sound, smell, taste, or touch. In these seven years, he had never felt tired or lazy, and he often saw the magnificent scenes of the Buddha lands in the ten directions, each with a number of worlds equal to the dust particles of a thousand Buddha lands. Mount Sumeru did not obstruct his vision, while other mountains, the Iron Ring Mountains, and the Great Iron Ring Mountains did, as did the sun and moon. The heavenly palaces were not an obstacle to him, just like the magnificent Buddha lands he saw. He contemplated the wish for a magnificent and pure Buddha land, just like King Li Zheng, who lived happily for seven years with such merit, and thus saw the magnificent Buddha lands. He sat and contemplated the wish for a magnificent and pure Buddha land. Prince Bu Xun, Ni Mo, Indra Galu, and even the king's thousand sons, eighty-four thousand small kings, and the remaining ninety-two billion beings were also the same. All of them sat alone in one place for seven years and entered samadhi, seeing the worlds in the ten directions, each with a number of worlds equal to the dust particles of a thousand Buddha lands. During these seven years, they did not generate thoughts of desire, hatred, or even fatigue. They often universally saw the magnificent scenes of the Buddha lands in the ten directions, each with a number of Buddha lands equal to the dust particles of a thousand Buddha lands. Mount Sumeru did not obstruct their vision, while other mountains, the Iron Ring Mountains, and the Great Iron Ring Mountains did, as did the sun, moon, and heavenly palaces. Just like the magnificent Buddha lands they saw, they contemplated the wish for a magnificent and pure Buddha land. All of them lived happily for seven years with such merit, having the wish to contemplate a magnificent and pure Buddha land, and having the thought of taking an impure Buddha land.
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「爾時海濟婆羅門知七年竟，欲以七寶回施寶藏如來、應供、正遍知，叉手合掌白言：『世尊！我勸離諍王于阿耨多羅三藐三菩提。彼自還家，獨坐一處而入三昧，無敢入者，無人能覺。如是彼王千子，我勸以阿耨多羅三藐三菩提，彼亦如是，各各還家，獨在一處而入三昧，無敢入者，無人能覺。我亦如是，勸八萬四千諸小國王，並餘九十二億眾生，已發阿耨多羅三藐三菩提，于彼一切各各還家，皆在一處而入三昧，無能入者。唯愿世尊覺離諍王，令三昧起來至於此；彼一切我所勸化菩提者皆亦使來，彼獨坐三昧者一切使來，取阿耨多羅三藐三菩提意不動，於世尊所，得受名號國土之記。』
「善男子！爾時寶藏如來、應供、正遍知，入於三昧，名涅邏訶邏波帝，口出青、黃、赤、白、紅、紫色光，于彼住三昧者，一切化婆羅門在前立，作是言：『起！大士！往見世尊並比丘僧，恭敬親近。』大士海濟婆羅門，槃遮於色已竟七年，世尊復欲游諸聚落，彼聞婆羅門語已，一切皆起。離諍王聞是語即從座起，天于空中，捶鐘擊鼓作天伎樂。時離諍王躬自乘車與千子俱，及八萬四千諸小國王，餘九十二億眾生俱，圍繞出城，詣世尊所。至已頭面禮足並比丘僧，卻坐一面；離諍王與無數億眾生俱
『那時，海濟婆羅門知道七年已滿，想要用七寶回施寶藏如來、應供、正遍知，他叉手合掌說道：『世尊！我勸說離諍王發起了阿耨多羅三藐三菩提之心。他自己回到家中，獨自坐在一處進入三昧，沒有人敢進入，也沒有人能夠喚醒他。像這樣，那位國王的千子，我也勸說他們發起了阿耨多羅三藐三菩提之心，他們也像這樣，各自回到家中，獨自在一處進入三昧，沒有人敢進入，也沒有人能夠喚醒他們。我也像這樣，勸說了八萬四千位小國王，以及其餘九十二億眾生，他們都已發起了阿耨多羅三藐三菩提之心，他們也都各自回到家中，都在一處進入三昧，沒有人能夠進入。唯愿世尊能夠喚醒離諍王，讓他從三昧中起來來到這裡；那些所有被我勸化發起菩提心的人也都讓他們來，那些獨自坐禪入定的人也都讓他們來，讓他們在世尊這裡，得到接受阿耨多羅三藐三菩提的意願不動搖，並得到名號和國土的授記。』 『善男子！那時，寶藏如來、應供、正遍知，進入三昧，名為涅邏訶邏波帝，口中發出青、黃、赤、白、紅、紫色的光芒，對於那些住在三昧中的人，一切都化作婆羅門站在他們面前，說道：『起來！大士！去見世尊和比丘僧，恭敬親近。』大士海濟婆羅門，已經完成了七年的色界禪定，世尊又將要遊歷各個村落，他們聽到婆羅門的話后，一切都起身了。離諍王聽到這話就從座位上起身，天空中，敲鐘擊鼓，演奏天樂。當時，離諍王親自乘坐馬車，與他的千子，以及八萬四千位小國王，和其餘九十二億眾生一起，圍繞著出城，前往世尊所在的地方。到達后，他們頭面禮足世尊和比丘僧，然後退坐在一旁；離諍王與無數億眾生一起。
'At that time, the Brahmin Haiji, knowing that seven years had passed, wished to use seven treasures to repay the Tathagata, Arhat, Samyaksambuddha, Treasure Store, and with his palms together, said: 'World Honored One! I persuaded King Li Zheng to aspire to Anuttara-samyak-sambodhi. He returned home by himself, sat alone in one place and entered samadhi, no one dared to enter, and no one could awaken him. Likewise, the thousand sons of that king, I also persuaded them to aspire to Anuttara-samyak-sambodhi, and they also did the same, each returning home, sitting alone in one place and entering samadhi, no one dared to enter, and no one could awaken them. I also did the same, persuading eighty-four thousand small kings, and the remaining ninety-two billion sentient beings, who have already aspired to Anuttara-samyak-sambodhi, and they all returned home, each in one place and entered samadhi, no one could enter. May the World Honored One awaken King Li Zheng, and cause him to rise from samadhi and come here; may all those whom I have persuaded to aspire to Bodhi also come, and may all those who are sitting alone in samadhi come, so that their intention to attain Anuttara-samyak-sambodhi will not waver, and they may receive the prediction of their names and lands from the World Honored One.' 'Good man! At that time, the Tathagata, Arhat, Samyaksambuddha, Treasure Store, entered samadhi, named Nirvana-harahara-pati, and from his mouth came forth blue, yellow, red, white, crimson, and purple light. For those who were dwelling in samadhi, all transformed into Brahmins standing before them, saying: 'Arise! Great beings! Go to see the World Honored One and the Sangha of monks, and pay your respects.' The great being, Brahmin Haiji, had completed seven years of meditation on the form realm, and the World Honored One was about to travel to various villages. Upon hearing the Brahmin's words, they all arose. King Li Zheng, upon hearing these words, immediately rose from his seat, and in the sky, bells were struck and drums were beaten, and heavenly music was played. At that time, King Li Zheng himself rode in a chariot, together with his thousand sons, and eighty-four thousand small kings, and the remaining ninety-two billion sentient beings, surrounded and left the city, and went to where the World Honored One was. Having arrived, they bowed their heads to the feet of the World Honored One and the Sangha of monks, and then sat down to one side; King Li Zheng with countless billions of sentient beings.'
。時海濟婆羅門語離諍王曰：『大王！於此達嚫應發隨喜。大王！汝於三月供養世尊以一切所須，及無數比丘僧，種種雜寶回施，及八萬四千城回施已，以此隨喜福業，是一切可迴向阿耨多羅三藐三菩提。』亦如是勸王千子、八萬四千諸小國王並余多億眾生，以此隨喜福業，勸于阿耨多羅三藐三菩提令住其中，是達嚫應隨喜應迴向。而說偈言：
「『我以是施不求釋， 亦復不求梵天果； 危脆不堅如疾風， 況求世間人王福。 心得自在妙菩提， 度諸眾生無有量； 此施果報極寬廣， 我所愿求畢令獲。』
大乘悲分陀利經卷第二 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第三
失三藏名今附秦錄
離諍王授記品第六
「善男子！爾時寶藏如來、應供、正遍知而作是念：『彼勸多億眾生以阿耨多羅三藐三菩提，住不退轉地，我今應授其記、示現佛剎。』爾時世尊入於三昧，名為不忘菩提心，即現微笑。笑已，妙光普照無量無邊佛土，示離諍王並余多億眾生佛剎莊嚴
現代漢語譯本：當時，海濟婆羅門對離諍王說：『大王！對於這次佈施，您應該隨喜。大王！您在三個月內供養世尊一切所需，以及無數比丘僧，並回施各種雜寶，以及八萬四千座城池，以此隨喜的福業，完全可以迴向于阿耨多羅三藐三菩提。』他也這樣勸導國王的千子、八萬四千位小國王以及其他多億眾生，以此隨喜的福業，勸他們住于阿耨多羅三藐三菩提，這是佈施應該隨喜和迴向的。並說了偈語： 『我以這次佈施不求帝釋天，也不求梵天果位；世間的一切危脆不堅固，如同疾風一樣，更何況是求世間人王的福報。我所求的是獲得自在的妙菩提，度化無量無邊的眾生；這次佈施的果報極其寬廣，我所愿求的最終都能實現。』 《大乘悲分陀利經》卷第二 大正藏第 03 冊 No. 0158 《大乘悲分陀利經》 《大乘悲分陀利經》卷第三 失三藏名，今附秦錄 離諍王授記品第六 『善男子！當時寶藏如來、應供、正遍知這樣想：『他勸導多億眾生以阿耨多羅三藐三菩提，安住于不退轉之地，我現在應該為他授記，並示現佛剎。』當時世尊進入名為不忘菩提心的三昧，隨即展現微笑。微笑之後，妙光普照無量無邊的佛土，向離諍王以及其他多億眾生展示佛剎的莊嚴。
English version: At that time, the Brahmin Hai Ji said to King Li Zheng: 'Great King! You should rejoice in this offering. Great King! You have offered the World Honored One all necessities for three months, as well as countless Bhikkhu Sangha, and have given back various miscellaneous treasures, and eighty-four thousand cities. With this merit of rejoicing, it can be completely dedicated to Anuttara-samyak-sambodhi.' He also advised the king's thousand sons, eighty-four thousand small kings, and many other billions of sentient beings in the same way. With this merit of rejoicing, he encouraged them to abide in Anuttara-samyak-sambodhi. This is the offering that should be rejoiced in and dedicated. And he spoke the verse: 'With this offering, I do not seek Sakra, nor do I seek the fruit of Brahma; all things in the world are fragile and impermanent, like a swift wind, let alone seeking the blessings of a worldly king. What I seek is to attain the wonderful Bodhi of freedom, to liberate immeasurable sentient beings; the karmic reward of this offering is extremely vast, and what I wish for will ultimately be achieved.' 'The Great Compassion Pundarika Sutra', Volume 2 Taisho Tripitaka Volume 03, No. 0158, 'The Great Compassion Pundarika Sutra' 'The Great Compassion Pundarika Sutra', Volume 3 The name of the Tripitaka translator is lost, now attached to the Qin record Chapter 6: The Prophecy of King Li Zheng 'Good man! At that time, the Tathagata, Arhat, Samyak-sambuddha, named Treasure Store, thought: 'He has encouraged many billions of sentient beings with Anuttara-samyak-sambodhi, to abide in the non-retrogressive stage. I should now give him a prophecy and show the Buddha-land.' At that time, the World Honored One entered a Samadhi called 'Not Forgetting the Bodhi Mind', and immediately showed a smile. After smiling, the wonderful light illuminated immeasurable Buddha-lands, showing the splendor of the Buddha-land to King Li Zheng and many other billions of sentient beings.
。爾時十方過數佛土中菩薩摩訶薩見光明已，承佛威神來此世界，奉覲世尊恭敬親近並比丘僧，以種種菩薩神通供養世尊，頭面禮足；禮足已於世尊前各一面坐，為聽授菩薩愿記。
「善男子！爾時國大師海濟婆羅門語離諍王曰：『大王！汝可先取莊嚴佛土。』
「善男子！爾時離諍王向寶藏如來叉手合掌，白佛言：『世尊！我樂求菩提。我於三月以一切所須供養世尊並無數比丘僧，我以是善根迴向阿耨多羅三藐三菩提，唯不在此穢濁佛土。世尊！我於此七年思惟莊嚴佛土已，世尊！其中無有地獄、餓鬼、畜生，如是處我成阿耨多羅三藐三菩提，愿令其中有命終者不墮惡趣，令其一切普皆金色，人天無異。愿其中眾生，皆自識過去億那由他百千劫宿命。愿其中一切眾生，具是天眼，見億那由他百千餘世界中，現在住世說法諸佛。使中一切眾生具是天耳，聞億那由他百千住世諸佛所說之法。使其中一切眾生，善具他心智，如是知多億那由他百千佛土眾生心念所行。令其中一切善具神足，如是一念頃，過億那由他百千佛土。令其中眾生，無我我所、無所作，乃至己身。愿其中一切眾生，得不退轉阿耨多羅三藐三菩提。愿其中眾生悉皆化生，使其中無有女人，亦使其中眾生壽命無量，除隨愿者
現代漢語譯本：那時，十方無數佛土中的菩薩摩訶薩們見到光明后，承蒙佛的威神力來到這個世界，拜見世尊，恭敬親近以及比丘僧團，用各種菩薩神通供養世尊，頭面頂禮佛足；禮足后在世尊面前各坐一面，爲了聽受菩薩的授記。 『善男子！』那時，國師海濟婆羅門對離諍王說：『大王！您應該先選取莊嚴的佛土。』 『善男子！』那時，離諍王向寶藏如來合掌，對佛說：『世尊！我樂於求證菩提。我用三個月的時間，以一切所需供養世尊和無數比丘僧團，我將這些善根迴向阿耨多羅三藐三菩提，但願不在這個污濁的佛土。世尊！我在這七年裡思惟莊嚴佛土，世尊！其中沒有地獄、餓鬼、畜生，在這樣的地方我成就阿耨多羅三藐三菩提，愿那裡有命終者不墮惡趣，愿那裡的一切都呈現金色，人天沒有差別。愿那裡的眾生，都能自己知曉過去億那由他百千劫的宿命。愿那裡的一切眾生，都具有天眼，能見到億那由他百千餘世界中，現在住世說法的諸佛。使那裡的眾生都具有天耳，能聽到億那由他百千住世諸佛所說的法。使那裡的眾生，都善於具備他心智，能知道多億那由他百千佛土眾生的心念所行。使那裡的眾生，都善於具備神足，能在一念之間，跨越億那由他百千佛土。使那裡的眾生，沒有我、我所、無所作，乃至自身。愿那裡的眾生，都能得到不退轉的阿耨多羅三藐三菩提。愿那裡的眾生都化生，使那裡沒有女人，也使那裡的眾生壽命無量，除了隨自己意願的。』
English version: At that time, Bodhisattva Mahasattvas from countless Buddha lands in the ten directions, having seen the light, came to this world by the power of the Buddha, to pay homage to the World Honored One, respectfully approach and be near the Sangha of Bhikkhus, and offer various Bodhisattva supernatural powers to the World Honored One, bowing their heads to the feet of the Buddha; after bowing, they sat on one side in front of the World Honored One, to listen to the prediction of Bodhisattvas. 'Good man!' At that time, the national teacher, the Brahmin Hai Ji, said to King Li Zheng: 'Great King! You should first choose a adorned Buddha land.' 'Good man!' At that time, King Li Zheng, with his palms together, said to the Tathagata Bao Zang: 'World Honored One! I am happy to seek Bodhi. For three months, I will use all that is needed to make offerings to the World Honored One and countless Bhikkhu Sanghas. I will dedicate these good roots to Anuttara-samyak-sambodhi, but I do not wish to be in this defiled Buddha land. World Honored One! I have contemplated the adorned Buddha land for these seven years. World Honored One! There are no hells, hungry ghosts, or animals there. In such a place, I will achieve Anuttara-samyak-sambodhi. May those who die there not fall into evil realms, may everything there be golden, and may there be no difference between humans and gods. May the beings there all know their past lives of billions of nayutas of hundreds of thousands of kalpas. May all beings there have the divine eye, seeing the Buddhas who are currently living in billions of nayutas of hundreds of thousands of other worlds, teaching the Dharma. May all beings there have the divine ear, hearing the Dharma spoken by the Buddhas who are living in billions of nayutas of hundreds of thousands of worlds. May all beings there be skilled in the knowledge of others' minds, knowing the thoughts and actions of beings in billions of nayutas of hundreds of thousands of Buddha lands. May all beings there be skilled in divine powers, able to cross billions of nayutas of hundreds of thousands of Buddha lands in a single thought. May the beings there have no self, no possessions, no actions, even regarding their own bodies. May all beings there attain the irreversible Anuttara-samyak-sambodhi. May all beings there be born by transformation, may there be no women there, and may the beings there have immeasurable lifespans, except for those who wish otherwise.'
。令其中眾生無不善之名，其佛國中令無臭穢，香氣遍滿過逾天香。愿其中一切眾生，具三十二大人之相。愿其中一切眾生得一生補處，除隨愿者。使其中一切眾生，以小食頃承佛威神，過無數佛土親近住世無數諸佛，令得成就；隨其所欲，菩薩神變以供養諸佛，以是食頃還歸本國。使其中一切眾生，皆說佛藏。令其一切眾生具那羅延力。令無量眾生能盡知其佛土中莊嚴色像，亦非天眼之所能知。愿其中眾生悉逮無礙阿僧祇辯。愿令一一菩提樹高千由旬。愿佛土明凈，周匝過數莊嚴佛土于其中現。愿使眾生來生中者，乃至菩提際常具梵行。令其中一切眾生為諸無難人之所禮敬，乃至菩提際無有諸根不具足者。令其中眾生生已得聖喜樂過於諸天。愿其中一切諸善根集。愿其中一切眾生生時，自然袈裟著身而生。使其中眾生生已得善分別諸三昧，以是三昧至過數佛土親近諸佛世尊，乃至菩薩菩提際未嘗不見，令其菩薩來生其中，隨其所欲，佛土莊嚴，輒如所念，佛土莊嚴寶樹中現。使其中眾生生已得普至三昧，以是三昧普見十方過數佛土現在諸佛，乃至菩提際未嘗不見。令來生者得如是衣服、宮殿、莊挍、瓔珞、形色、如他化自在天。令其國中無土石、黑山，亦無鐵圍、大鐵圍、須彌大海。愿其中無有障礙、結使之聲
現代漢語譯本：愿那裡的眾生都沒有不善的名聲，他們的佛國中沒有污穢之物，香氣瀰漫，勝過天上的香氣。愿那裡的所有眾生都具備三十二種大丈夫的相貌。愿那裡的所有眾生都能獲得一生補處的地位，除了那些隨自己意願的。使那裡的所有眾生，在極短的時間內，憑藉佛的威神之力，超越無數佛土，親近居住在世的無數諸佛，使他們獲得成就；隨他們的意願，菩薩的神通變化可以用來供養諸佛，在這極短的時間內返回自己的國土。使那裡的所有眾生，都能宣說佛的教藏。使那裡的所有眾生都具備那羅延的力量。使無量眾生能夠完全知曉其佛土中的莊嚴景象，即使是天眼也無法知曉。愿那裡的眾生都能獲得無礙的阿僧祇辯才。愿每一棵菩提樹都高達千由旬。愿佛土明凈，周圍顯現出超過無數莊嚴佛土的景象。愿使來生到那裡的眾生，乃至菩提成就之前，都能常行梵行。使那裡的所有眾生都受到沒有困難的人的尊敬，乃至菩提成就之前，都沒有諸根不具足的人。使那裡的眾生出生后就能獲得勝過諸天的聖喜之樂。愿那裡的所有善根都聚集在一起。愿那裡的所有眾生出生時，自然穿著袈裟。使那裡的眾生出生后就能善於分辨各種三昧，憑藉這些三昧，到達超過無數佛土的地方親近諸佛世尊，乃至菩薩成就菩提之前，從未不見過佛，使那些來生到那裡的菩薩，隨他們的意願，佛土的莊嚴，都能如他們所想，在佛土莊嚴的寶樹中顯現。使那裡的眾生出生后就能獲得普至三昧，憑藉這種三昧，普遍見到十方超過無數佛土的現在諸佛，乃至菩提成就之前，從未不見過佛。使來生到那裡的人，能獲得像他化自在天一樣的衣服、宮殿、裝飾、瓔珞、形色。使他們的國中沒有土石、黑山，也沒有鐵圍山、大鐵圍山、須彌大海。愿那裡沒有障礙、煩惱的聲音。 愿那裡的眾生都沒有不善的名聲，他們的佛國中沒有污穢之物，香氣瀰漫，勝過天上的香氣。愿那裡的所有眾生都具備三十二種大丈夫的相貌。愿那裡的所有眾生都能獲得一生補處的地位，除了那些隨自己意願的。使那裡的所有眾生，在極短的時間內，憑藉佛的威神之力，超越無數佛土，親近居住在世的無數諸佛，使他們獲得成就；隨他們的意願，菩薩的神通變化可以用來供養諸佛，在這極短的時間內返回自己的國土。使那裡的所有眾生，都能宣說佛的教藏。使那裡的所有眾生都具備那羅延的力量。使無量眾生能夠完全知曉其佛土中的莊嚴景象，即使是天眼也無法知曉。愿那裡的眾生都能獲得無礙的阿僧祇辯才。愿每一棵菩提樹都高達千由旬。愿佛土明凈，周圍顯現出超過無數莊嚴佛土的景象。愿使來生到那裡的眾生，乃至菩提成就之前，都能常行梵行。使那裡的所有眾生都受到沒有困難的人的尊敬，乃至菩提成就之前，都沒有諸根不具足的人。使那裡的眾生出生后就能獲得勝過諸天的聖喜之樂。愿那裡的所有善根都聚集在一起。愿那裡的所有眾生出生時，自然穿著袈裟。使那裡的眾生出生后就能善於分辨各種三昧，憑藉這些三昧，到達超過無數佛土的地方親近諸佛世尊，乃至菩薩成就菩提之前，從未不見過佛，使那些來生到那裡的菩薩，隨他們的意願，佛土的莊嚴，都能如他們所想，在佛土莊嚴的寶樹中顯現。使那裡的眾生出生后就能獲得普至三昧，憑藉這種三昧，普遍見到十方超過無數佛土的現在諸佛，乃至菩提成就之前，從未不見過佛。使來生到那裡的人，能獲得像他化自在天一樣的衣服、宮殿、裝飾、瓔珞、形色。使他們的國中沒有土石、黑山，也沒有鐵圍山、大鐵圍山、須彌大海。愿那裡沒有障礙、煩惱的聲音。
English version: May the beings there have no name of evil, and may there be no foulness in their Buddha-land, with fragrance pervading and surpassing heavenly scents. May all beings there possess the thirty-two marks of a great man. May all beings there attain the position of one birth away from Buddhahood, except for those who wish otherwise. May all beings there, in a short moment, through the Buddha's majestic power, surpass countless Buddha-lands, draw near to countless Buddhas dwelling in the world, and attain accomplishment; according to their wishes, may the bodhisattvas' divine transformations be used to make offerings to the Buddhas, and in this short moment, return to their own lands. May all beings there be able to expound the Buddha's teachings. May all beings there possess the strength of Narayana. May countless beings be able to fully know the magnificent sights in their Buddha-land, which even the heavenly eye cannot perceive. May the beings there all attain unobstructed, countless eloquence. May each Bodhi tree be a thousand yojanas tall. May the Buddha-land be clear and pure, with the surrounding area displaying sights surpassing countless magnificent Buddha-lands. May those who are born there in future lives, until the attainment of Bodhi, always practice pure conduct. May all beings there be respected by those who have no difficulties, and until the attainment of Bodhi, may there be no one with incomplete faculties. May the beings there, upon birth, attain the joy of the holy, surpassing that of the heavens. May all good roots there be gathered together. May all beings there, upon birth, naturally be clothed in a kasaya. May the beings there, upon birth, be able to skillfully discern all samadhis, and through these samadhis, reach beyond countless Buddha-lands to draw near to the Buddhas, the World Honored Ones, and until the bodhisattvas attain Bodhi, may they never fail to see them. May the bodhisattvas who are born there in future lives, according to their wishes, have the magnificence of the Buddha-land appear as they think, in the jeweled trees of the magnificent Buddha-land. May the beings there, upon birth, attain the samadhi of universal arrival, and through this samadhi, universally see the present Buddhas in the ten directions, beyond countless Buddha-lands, and until the attainment of Bodhi, may they never fail to see them. May those who are born there in future lives obtain clothing, palaces, adornments, necklaces, and forms like those of the Paranirmitavasavartin heavens. May there be no earth, stones, or black mountains in their land, nor iron mountains, great iron mountains, or the Sumeru ocean. May there be no sounds of obstacles or afflictions there. May the beings there have no name of evil, and may there be no foulness in their Buddha-land, with fragrance pervading and surpassing heavenly scents. May all beings there possess the thirty-two marks of a great man. May all beings there attain the position of one birth away from Buddhahood, except for those who wish otherwise. May all beings there, in a short moment, through the Buddha's majestic power, surpass countless Buddha-lands, draw near to countless Buddhas dwelling in the world, and attain accomplishment; according to their wishes, may the bodhisattvas' divine transformations be used to make offerings to the Buddhas, and in this short moment, return to their own lands. May all beings there be able to expound the Buddha's teachings. May all beings there possess the strength of Narayana. May countless beings be able to fully know the magnificent sights in their Buddha-land, which even the heavenly eye cannot perceive. May the beings there all attain unobstructed, countless eloquence. May each Bodhi tree be a thousand yojanas tall. May the Buddha-land be clear and pure, with the surrounding area displaying sights surpassing countless magnificent Buddha-lands. May those who are born there in future lives, until the attainment of Bodhi, always practice pure conduct. May all beings there be respected by those who have no difficulties, and until the attainment of Bodhi, may there be no one with incomplete faculties. May the beings there, upon birth, attain the joy of the holy, surpassing that of the heavens. May all good roots there be gathered together. May all beings there, upon birth, naturally be clothed in a kasaya. May the beings there, upon birth, be able to skillfully discern all samadhis, and through these samadhis, reach beyond countless Buddha-lands to draw near to the Buddhas, the World Honored Ones, and until the bodhisattvas attain Bodhi, may they never fail to see them. May the bodhisattvas who are born there in future lives, according to their wishes, have the magnificence of the Buddha-land appear as they think, in the jeweled trees of the magnificent Buddha-land. May the beings there, upon birth, attain the samadhi of universal arrival, and through this samadhi, universally see the present Buddhas in the ten directions, beyond countless Buddha-lands, and until the attainment of Bodhi, may they never fail to see them. May those who are born there in future lives obtain clothing, palaces, adornments, necklaces, and forms like those of the Paranirmitavasavartin heavens. May there be no earth, stones, or black mountains in their land, nor iron mountains, great iron mountains, or the Sumeru ocean. May there be no sounds of obstacles or afflictions there.
。愿其中普無地獄、畜生、餓鬼之聲，無諸難聲，無有苦聲，非樂非苦聲。我今欲求如是佛土。世尊！我為菩薩時行如是等難行，我以如是嚴凈佛土。
「『世尊！是我丈夫行，然後乃逮阿耨多羅三藐三菩提。愿我菩提樹高十千由旬，我坐其下發心念頃證阿耨多羅三藐三菩提。使我光明無量照億那由他百千佛土。使我壽命無數億那由他百千劫，無能數者，除薩婆若智。令我菩薩僧眾無數，聲聞、緣覺無能數者，除薩婆若智。令我等得成佛時，余無量阿僧祇佛土、諸佛土、諸佛世尊稱譽讚歎。令我成菩提時，余無數阿僧祇佛土中，有眾生聞我名者，所作善根迴向我國，命終之後得生我國，除無間罪、謗毀賢聖、非正法者。令我得菩提時，余無數佛土中眾生髮菩提心願生我國，善根迴向，彼欲終時，我與無數眾圍繞而現其前；彼見我已，令於我所得大歡喜，除諸障礙，命終已后得生我國；其中菩薩隨其所樂，所未聞法隨意得聞。使我得菩提時，過數佛土中菩薩聞我名者，得不退轉阿耨多羅三藐三菩提；得第一、第二、第三忍，隨其所欲；三昧忍陀羅尼隨意即得。令我般涅槃后，過數劫過數佛土中菩薩聞我名者得極歡喜，敬禮於我，得未曾有，稱譽讚歎：「彼為菩薩時，作佛事已，然後成阿耨多羅三藐三菩提
現代漢語譯本：愿我的佛土中，完全沒有地獄、畜生、餓鬼的叫聲，沒有各種災難的聲音，沒有痛苦的聲音，也沒有非快樂非痛苦的聲音。我現在想要得到這樣的佛土。世尊！我作為菩薩時，修行了這些艱難的行持，我以此來莊嚴清凈我的佛土。 『世尊！這是我大丈夫的行持，然後才能證得阿耨多羅三藐三菩提。愿我的菩提樹高十千由旬，我坐在樹下發心念的瞬間就能證得阿耨多羅三藐三菩提。使我的光明無量，照耀億那由他百千佛土。使我的壽命無數億那由他百千劫，沒有誰能夠數得清，除了薩婆若智。使我的菩薩僧眾無數，聲聞、緣覺也無法計數，除了薩婆若智。使我等成佛時，其餘無量阿僧祇佛土、諸佛土、諸佛世尊都稱讚我的功德。使我成菩提時，其餘無數阿僧祇佛土中，有眾生聽到我的名字，所做的善根迴向我的國土，命終之後能夠往生我的國土，除了犯無間罪、誹謗賢聖、不信正法的人。使我得菩提時，其餘無數佛土中的眾生髮菩提心，願意往生我的國土，將善根迴向，他們臨終時，我與無數的眷屬圍繞在他們面前顯現；他們見到我后，會對我生起極大的歡喜，消除一切障礙，命終之後能夠往生我的國土；其中的菩薩可以隨自己的意願，隨意聽到自己未曾聽聞的佛法。使我得菩提時，超過無數佛土的菩薩聽到我的名字，能夠得到不退轉于阿耨多羅三藐三菩提的果位；得到第一、第二、第三忍，隨自己的意願；三昧忍陀羅尼也能隨意獲得。使我般涅槃后，經過無數劫、超過無數佛土的菩薩聽到我的名字，能夠得到極大的歡喜，恭敬禮拜我，得到從未有過的體驗，稱讚我的功德：『他作為菩薩時，做了佛的事業，然後才成就阿耨多羅三藐三菩提。』
English version: May there be no sounds of hell, animals, or hungry ghosts in my Buddha-land, no sounds of calamities, no sounds of suffering, and no sounds that are neither pleasant nor unpleasant. I now desire to obtain such a Buddha-land. World Honored One! When I was a Bodhisattva, I practiced such difficult practices, and I use these to adorn and purify my Buddha-land. 'World Honored One! This is the practice of a great man, and then one can attain Anuttara-samyak-sambodhi. May my Bodhi tree be ten thousand yojanas high, and may I attain Anuttara-samyak-sambodhi in the moment of making a vow while sitting under it. May my light be immeasurable, illuminating billions of nayutas of hundreds of thousands of Buddha-lands. May my lifespan be countless billions of nayutas of hundreds of thousands of kalpas, which no one can count except for Sarvajna-jnana. May my Bodhisattva Sangha be countless, and may the Sravakas and Pratyekabuddhas be uncountable, except for Sarvajna-jnana. When I and others attain Buddhahood, may the other immeasurable asamkhya Buddha-lands, all Buddha-lands, and all World Honored Buddhas praise and extol my merits. When I attain Bodhi, may sentient beings in other countless asamkhya Buddha-lands who hear my name, dedicate their meritorious roots to my land, and after their lives, be reborn in my land, except for those who commit the five heinous crimes, slander the sages, and do not believe in the true Dharma. When I attain Bodhi, may sentient beings in other countless Buddha-lands who generate the Bodhi mind and wish to be reborn in my land, dedicate their meritorious roots, and when they are about to die, may I appear before them surrounded by countless attendants; after they see me, may they generate great joy in me, eliminate all obstacles, and after their lives, be reborn in my land; among them, Bodhisattvas can hear the Dharma they have not heard before according to their wishes. When I attain Bodhi, may Bodhisattvas in countless Buddha-lands who hear my name attain non-retrogression from Anuttara-samyak-sambodhi; may they attain the first, second, and third forbearance, according to their wishes; may they also attain Samadhi-forbearance and Dharani at will. After I enter Parinirvana, may Bodhisattvas in countless kalpas and countless Buddha-lands who hear my name obtain great joy, respectfully bow to me, have an unprecedented experience, and praise my merits: 『When he was a Bodhisattva, he did the work of a Buddha, and then attained Anuttara-samyak-sambodhi.』
。」彼極歡喜已，得菩薩第一、第二、第三忍，隨其所欲，三昧忍陀羅尼隨意即得，乃至菩提際未常斷絕。令我逮菩提時，於過數佛土中有女人聞我名者，得極歡喜，發阿耨多羅三藐三菩提心，乃至菩提際不受女身。愿我般涅槃后，於過數佛土中女人聞我名者，得極歡喜，迴向阿耨多羅三藐三菩提心，乃至菩提際不受女身。惟愿世尊！我求如是佛土，如是凈意眾生，如是佛土中我當逮阿耨多羅三藐三菩提。』
「善男子！爾時寶藏如來、應供、正遍知，告離諍王曰：『善哉，善哉！大王！所愿甚深。大王！取凈佛土，凈意眾生。汝觀，大王！西方過億百千佛土，有世界名帝無塵，其佛號帝明自在王如來、應供、正遍知，現在住世，純為菩薩說一乘法。其佛國土，無有聲聞及辟支佛亦無其名，不說聲聞純說大乘；其中眾生一切化生，于中乃無女人名字。其佛土中有是一切德，猶如大王所愿，取無量莊嚴佛土，攝度無量凈意眾生。是故大王！字汝為無量凈。彼帝明自在王如來、應供、正遍知，竟一小劫當入涅槃；帝明自在王如來、應供、正遍知，正法住世十小劫；正法滅後過六十小劫，彼世界當名彌樓光，其佛號不可思議意德王如來、應供、正遍知
現代漢語譯本：'他極其歡喜，獲得了菩薩的第一、第二、第三忍，隨心所欲地，三昧忍陀羅尼也隨意獲得，乃至到達菩提的境界都不會斷絕。愿我證得菩提時，在超過若干佛土的地方，有女人聽到我的名字，會極其歡喜，發起阿耨多羅三藐三菩提心，乃至到達菩提的境界都不再受女身。愿我般涅槃后，在超過若干佛土的地方，有女人聽到我的名字，會極其歡喜，迴向阿耨多羅三藐三菩提心，乃至到達菩提的境界都不再受女身。唯愿世尊！我求得這樣的佛土，這樣清凈意念的眾生，在這樣的佛土中我將證得阿耨多羅三藐三菩提。' '善男子！那時寶藏如來、應供、正遍知，告訴離諍王說：『好啊，好啊！大王！你的願望非常深遠。大王！你選擇清凈的佛土，清凈意念的眾生。你觀察，大王！西方超過億百千佛土，有一個世界名叫帝無塵，那裡的佛號為帝明自在王如來、應供、正遍知，現在住世，專門為菩薩宣說一乘佛法。那個佛的國土，沒有聲聞和辟支佛，也沒有這些名稱，不講聲聞法，只講大乘法；其中的眾生都是化生，其中沒有女人的名字。那個佛土中具有一切這樣的功德，就像大王所希望的那樣，擁有無量莊嚴的佛土，攝受度化無量清凈意念的眾生。所以大王！我給你起名為無量凈。那位帝明自在王如來、應供、正遍知，將在一個小劫后入涅槃；帝明自在王如來、應供、正遍知的正法住世十個小劫；正法滅后經過六十個小劫，那個世界將名為彌樓光，那裡的佛號為不可思議意德王如來、應供、正遍知。'
English version: 'He was extremely delighted and obtained the first, second, and third forbearance of a Bodhisattva. At will, he also obtained the Samadhi Forbearance Dharani, and this would not cease until he reached the state of Bodhi. May it be that when I attain Bodhi, in lands beyond numerous Buddha lands, if women hear my name, they will be extremely delighted, generate the mind of Anuttara-samyak-sambodhi, and until they reach the state of Bodhi, they will not be reborn in a female body. May it be that after my Parinirvana, in lands beyond numerous Buddha lands, if women hear my name, they will be extremely delighted, dedicate their minds to Anuttara-samyak-sambodhi, and until they reach the state of Bodhi, they will not be reborn in a female body. May it be, World Honored One! I seek such a Buddha land, such beings of pure intention, and in such a Buddha land, I shall attain Anuttara-samyak-sambodhi.' 'Good man! At that time, the Tathagata, Arhat, Samyak-sambuddha, named Treasure Store, said to King Free from Strife: 『Excellent, excellent! Great King! Your aspiration is very profound. Great King! You choose a pure Buddha land and beings of pure intention. Observe, Great King! To the west, beyond hundreds of millions of Buddha lands, there is a world named Imperishable Dust, where the Buddha is named Emperor Bright Self-Mastery King Tathagata, Arhat, Samyak-sambuddha. He is currently dwelling in the world, exclusively teaching the One Vehicle Dharma to Bodhisattvas. In that Buddha's land, there are no Sravakas or Pratyekabuddhas, nor are these names even mentioned. They do not teach the Sravaka path, but only the Mahayana path. All beings there are born by transformation, and there is no mention of the name 'woman'. That Buddha land possesses all these virtues, just as the Great King wishes, possessing immeasurable adorned Buddha lands, and gathering and liberating immeasurable beings of pure intention. Therefore, Great King! I name you Immeasurable Purity. That Emperor Bright Self-Mastery King Tathagata, Arhat, Samyak-sambuddha, will enter Nirvana after one small kalpa. The True Dharma of Emperor Bright Self-Mastery King Tathagata, Arhat, Samyak-sambuddha, will remain in the world for ten small kalpas. After the True Dharma has perished, after sixty small kalpas, that world will be named Mount Meru Light, and the Buddha there will be named Inconceivable Intention Virtue King Tathagata, Arhat, Samyak-sambuddha.'
。如帝明自在王如來帝無塵世界佛土莊嚴，彼不可思議意德王如來彌樓光世界，佛土莊嚴如是無異。彼不可思議意德王如來壽六十小劫；不可思議意德王如來般涅槃后，正法住世十六小劫；正法滅後過千小劫，世界名無樂，其佛號寶光明如來、應供、正遍知。略說壽命等，世界亦等，如是正法住世、正法滅后，彼世界當名娑羅，其佛名寶幢自在鳴如來、應供、正遍知，出現於世，佛土莊嚴等；佛住世說法三十五小劫，彼佛般涅槃后，正法住世七小劫。正法滅后，略說我見於彼世界無量無數諸佛世尊成佛而入涅槃，彼世界未曾成敗。汝無量凈，于當來世過一恒河沙數阿僧祇，始入二恒河沙數阿僧祇，彼世界當名安樂；汝無量凈，于中當成阿耨多羅三藐三菩提，名阿彌陀如來、應供、正遍知。』
「時王白言：『唯！世尊！彼諸菩薩摩訶薩，其佛土中先前我成阿耨多羅三藐三菩提者，今在何處？』佛言：『無量凈！此菩薩摩訶薩于無量阿僧祇無稱無數十方余世界中來，奉覲恭敬親近於我坐聽法者，是過去諸佛皆授其阿耨多羅三藐三菩提記，現在諸佛世尊亦授此諸善男子阿耨多羅三藐三菩提記。其佛土中先成阿耨多羅三藐三菩提者，無量凈！彼一一菩薩摩訶薩于無數多億那由他百千佛所，殖諸善根修行智慧
現代漢語譯本：如同帝明自在王如來在帝無塵世界的佛土莊嚴一樣，彼不可思議意德王如來在彌樓光世界的佛土莊嚴也毫無差別。彼不可思議意德王如來的壽命為六十小劫；不可思議意德王如來般涅槃后，正法住世十六小劫；正法滅后經過一千小劫，世界名為無樂，那裡的佛號為寶光明如來、應供、正遍知。簡略地說，壽命等情況，世界也相同。如此，正法住世、正法滅后，那個世界將名為娑羅，那裡的佛名為寶幢自在鳴如來、應供、正遍知，出現於世，佛土莊嚴等情況也相同；佛住世說法三十五小劫，那佛般涅槃后，正法住世七小劫。正法滅后，簡略地說，我看到那個世界有無量無數的諸佛世尊成佛併入涅槃，那個世界從未經歷過成敗。你無量凈，在未來世經過一恒河沙數阿僧祇后，開始進入二恒河沙數阿僧祇，那個世界將名為安樂；你無量凈，在那裡將成就阿耨多羅三藐三菩提，名為阿彌陀如來、應供、正遍知。 當時國王問道：『世尊！那些菩薩摩訶薩，在您的佛土中先前成就阿耨多羅三藐三菩提的，現在在哪裡呢？』佛說：『無量凈！這些菩薩摩訶薩從無量阿僧祇無稱無數的十方其他世界而來，前來奉覲、恭敬、親近我，坐下來聽法的，是過去諸佛都為他們授過阿耨多羅三藐三菩提的記，現在諸佛世尊也為這些善男子授阿耨多羅三藐三菩提的記。在您的佛土中先前成就阿耨多羅三藐三菩提的，無量凈！他們每一位菩薩摩訶薩都在無數多億那由他百千佛所，種植各種善根，修行智慧。』
English version: Just as the Buddha-land adornment of Emperor Ming Self-Mastering Tathagata in the Emperor Dustless World is, so too is the Buddha-land adornment of the Inconceivable Intent Virtue King Tathagata in the Sumeru Light World, without any difference. The lifespan of the Inconceivable Intent Virtue King Tathagata is sixty small kalpas; after the Inconceivable Intent Virtue King Tathagata enters Parinirvana, the True Dharma remains in the world for sixteen small kalpas; after the True Dharma perishes, after a thousand small kalpas, the world is named Joyless, and the Buddha there is named Treasure Light Tathagata, Arhat, Samyaksambuddha. Briefly speaking, the lifespan and other conditions, the world is also the same. Thus, after the True Dharma remains in the world and the True Dharma perishes, that world will be named Sala, and the Buddha there will be named Treasure Banner Self-Mastering Sound Tathagata, Arhat, Samyaksambuddha, appearing in the world, and the Buddha-land adornment and other conditions are the same; the Buddha dwells in the world and teaches the Dharma for thirty-five small kalpas, and after that Buddha enters Parinirvana, the True Dharma remains in the world for seven small kalpas. After the True Dharma perishes, briefly speaking, I have seen countless Buddhas, World Honored Ones, attain Buddhahood and enter Nirvana in that world, and that world has never experienced formation or destruction. You, Immeasurable Purity, in the future world, after passing one Ganges River sand number of asamkhyas, will begin to enter two Ganges River sand number of asamkhyas, and that world will be named Bliss; you, Immeasurable Purity, will attain Anuttara-samyak-sambodhi there, and will be named Amitabha Tathagata, Arhat, Samyaksambuddha. At that time, the king asked: 'World Honored One! Where are those Bodhisattva Mahasattvas who previously attained Anuttara-samyak-sambodhi in your Buddha-land now?' The Buddha said: 'Immeasurable Purity! These Bodhisattva Mahasattvas have come from countless asamkhyas, countless other worlds in the ten directions, to pay homage, respect, and draw near to me, sitting and listening to the Dharma. They have all received predictions of Anuttara-samyak-sambodhi from past Buddhas, and the present Buddhas, World Honored Ones, are also giving these good men predictions of Anuttara-samyak-sambodhi. Those who previously attained Anuttara-samyak-sambodhi in your Buddha-land, Immeasurable Purity! Each of those Bodhisattva Mahasattvas has planted various good roots and cultivated wisdom at countless billions of nayutas of hundreds of thousands of Buddhas.'
。無量凈！彼善男子先於其佛土中當得成佛。』
「王曰：『惟！世尊！此海濟婆羅門，勸我及與眷屬於阿耨多羅三藐三菩提，彼幾時當證菩提？』佛言：『是大婆羅門大悲具足，汝大王！自當聞其師子吼。』時王曰：『如世尊授我記，我所愿必成。若我五體禮世尊足時，令恒河沙數世界震動，于彼諸佛土中諸佛世尊現在住世愿授我記。』
「善男子！爾時無量凈王，五體禮寶藏如來足頭面著地時，恒河沙數佛土即震動踴沒，恒河沙數諸佛世尊即授其記：『于刪提蘭佛土劫名陀羅尼，八萬歲世人中，佛名寶藏如來、應供、正遍知。四天下轉輪王名無量凈，于寶藏如來所積殖德本，彼王當來過恒河沙數阿僧祇，始入二恒河沙數阿僧祇世界，當名安樂。彼無量凈王，于中當得成佛，名阿彌陀如來、應供、正遍知，光明遍照十方恒河沙數世界。』諸佛告言：
「『妙智明士今可起， 諸十力已授汝記； 恒沙山地普震動， 當爲人尊上調御。』
「善男子！爾時無量凈王得喜踴躍，起一面坐而聽法。
大乘悲分陀利經三王子授記品第七
「善男子！爾時海濟婆羅門，告無量凈王第一太子不眴曰：略說。『我已觀惡趣，于中眾生受苦痛切；又觀天上，于中眾生心垢濁故數墮惡趣
『無量凈！那位善男子將先在他的佛土中成佛。』 國王說：『世尊！這位海濟婆羅門勸我和我的眷屬發無上正等正覺之心，他何時能證得菩提？』佛說：『這位婆羅門大悲心具足，大王！你自會聽到他的獅子吼。』當時國王說：『如世尊為我授記，我所愿必定成就。如果我五體投地禮拜世尊足時，能令恒河沙數世界震動，在那些佛土中的諸佛世尊現在住世，愿為我授記。』 『善男子！』當時無量凈王五體投地禮拜寶藏如來足時，恒河沙數佛土立即震動、涌起、沉沒，恒河沙數諸佛世尊立即為他授記：『在刪提蘭佛土，劫名為陀羅尼，八萬歲時，世人中，佛名為寶藏如來、應供、正遍知。四天下轉輪王名為無量凈，在寶藏如來處積聚功德，這位國王將來經過恒河沙數阿僧祇劫，才進入二恒河沙數阿僧祇世界，名為安樂。這位無量凈王，將在那裡成佛，名為阿彌陀如來、應供、正遍知，光明遍照十方恒河沙數世界。』諸佛說道： 『妙智明士現在可以起身，諸十力已經為你授記；恒河沙數山地普遍震動，你將成為人中尊上調御。』 『善男子！』當時無量凈王歡喜踴躍，起身在一旁坐下聽法。 大乘悲分陀利經三王子授記品第七 『善男子！』當時海濟婆羅門，告訴無量凈王的第一太子不眴說：『簡略地說，我已經觀察過惡趣，其中的眾生遭受劇烈的痛苦；又觀察過天上，其中的眾生因為心垢污濁而屢次墮入惡趣。
'Immeasurable Purity! That good man will first attain Buddhahood in his own Buddha-land.' The king said, 'O World Honored One! This Sea-Saving Brahmin has encouraged me and my family to aspire to Anuttara-samyak-sambodhi. When will he attain Bodhi?' The Buddha said, 'This Brahmin is full of great compassion. O Great King! You will hear his lion's roar yourself.' Then the king said, 'As the World Honored One has given me a prophecy, my wish will surely be fulfilled. If, when I prostrate myself with my five limbs at the feet of the World Honored One, it causes the worlds as numerous as the sands of the Ganges to shake, and the Buddhas, World Honored Ones, residing in those Buddha-lands, will give me a prophecy.' 'Good man!' At that time, when King Immeasurable Purity prostrated himself with his five limbs at the feet of the Tathagata Treasure Store, the Buddha-lands as numerous as the sands of the Ganges immediately shook, rose, and subsided. The Buddhas, World Honored Ones, as numerous as the sands of the Ganges, immediately gave him a prophecy: 'In the Buddha-land of Shanti-land, the kalpa is named Dharani. In the eightieth thousand year of the world, the Buddha will be named Tathagata Treasure Store, Worthy of Offerings, Perfectly Enlightened One. The Wheel-Turning King of the four continents will be named Immeasurable Purity. Having accumulated roots of virtue at the place of the Tathagata Treasure Store, this king will, in the future, pass through as many kalpas as the sands of the Ganges, and then enter a world as numerous as two times the sands of the Ganges, which will be named Bliss. This King Immeasurable Purity will attain Buddhahood there, and will be named Amitabha Tathagata, Worthy of Offerings, Perfectly Enlightened One, whose light will illuminate the ten directions of the worlds as numerous as the sands of the Ganges.' The Buddhas said: 'Wise and bright one, now you may rise, the Ten Powers have already given you a prophecy; the mountains and lands as numerous as the sands of the Ganges are shaking, you will become the honored one among humans, the supreme tamer.' 'Good man!' At that time, King Immeasurable Purity was filled with joy and rose to sit on one side and listen to the Dharma. The Great Vehicle Compassion Pundarika Sutra, Chapter Seven on the Prophecy of the Three Princes 'Good man!' At that time, the Sea-Saving Brahmin said to the first prince of King Immeasurable Purity, Bu Shun: 'To put it briefly, I have observed the evil realms, where beings suffer intense pain; and I have also observed the heavens, where beings frequently fall into evil realms because their minds are defiled.'
。我已觀一切眾生，離善知識住貧窮法，處於冥中盡諸善根，為邪見覆障困於邪道。唯！世尊！我當以高聲告彼眾生，以諸善根迴向阿耨多羅三藐三菩提。我行菩薩行時，若有眾生苦痛逼切，有諸恐畏貧窮於法，處在闇中無所依怙，無燈、無救、無歸、無趣，令使念我、稱我名字；我以天耳聞其音聲，天眼見之，若不脫彼眾生困厄，我終不成阿耨多羅三藐三菩提。世尊！如我為眾生愿故久行菩薩行，是意得滿如今大王，過一恒河沙阿僧祇，始入二恒河沙阿僧祇于安樂世界，當成阿耨多羅三藐三菩提，名阿彌陀如來，凈佛土、凈意眾生而作佛事；乃至阿彌陀如來，于無量劫作佛事已，入無餘涅槃，隨其正法住世幾時，于爾所時我當行菩薩行；我為菩薩當作佛事，盡阿彌陀如來正法初夜滅，即是后夜我當成阿耨多羅三藐三菩提。唯愿世尊，授我阿耨多羅三藐三菩提記。如是十方恒河沙數世界中，諸佛世尊現在住世，我亦以音聲白彼諸佛，彼諸佛亦當授我阿耨多羅三藐三菩提記。』
「善男子！寶藏如來即授其記：『如汝善男子！已觀惡趣又觀天上，觀眾生苦能生悲心，為脫一切眾生苦故，除結使故令得樂故。是故，汝善男子！字汝為觀世音。汝觀世音，當度脫多億那由他百千眾生苦
現代漢語譯本：我已觀察到一切眾生，他們遠離善知識，處於貧困的佛法狀態，身處黑暗之中，耗盡了所有善根，被邪見所矇蔽，困於邪道。唯有世尊！我應當以高聲告知那些眾生，將所有善根迴向于阿耨多羅三藐三菩提。當我修行菩薩道時，如果有眾生遭受痛苦的逼迫，有各種恐懼，在佛法上貧乏，身處黑暗之中，無所依靠，沒有光明、沒有救助、沒有歸宿、沒有去處，讓他們憶念我、稱念我的名字；我以天耳聽到他們的聲音，以天眼看到他們，如果不能使那些眾生脫離困境，我終究不成阿耨多羅三藐三菩提。世尊！正如我爲了眾生的願望而長期修行菩薩道，這個願望得以實現，如今我像大王一樣，經過一恒河沙阿僧祇的時間，才進入二恒河沙阿僧祇的安樂世界，將成就阿耨多羅三藐三菩提，名為阿彌陀如來，凈化佛土、凈化眾生心意而行佛事；乃至阿彌陀如來，在無量劫中行佛事之後，進入無餘涅槃，隨著他的正法住世的時間，在那段時間裡我將修行菩薩道；我作為菩薩將行佛事，直到阿彌陀如來正法初夜滅盡，緊接著后夜我將成就阿耨多羅三藐三菩提。唯愿世尊，為我授記阿耨多羅三藐三菩提。像這樣，在十方恒河沙數的世界中，諸佛世尊現在住世，我也將以音聲告知那些諸佛，那些諸佛也應當為我授記阿耨多羅三藐三菩提。' 『善男子！寶藏如來即為他授記：『像你這樣的善男子！既觀察了惡趣，又觀察了天上，看到眾生的苦難而能生起悲心，爲了解脫一切眾生的痛苦，爲了消除煩惱，爲了使他們得到快樂。因此，你這樣的善男子！命名你為觀世音。你觀世音，應當度脫多億那由他百千眾生的痛苦。』
English version: I have observed all sentient beings, who are separated from good teachers, dwell in the poverty of Dharma, are in darkness, have exhausted all their roots of goodness, are covered by wrong views, and are trapped in evil paths. O World Honored One! I should proclaim to those beings in a loud voice, dedicating all roots of goodness to Anuttara-samyak-sambodhi. When I practice the Bodhisattva path, if there are beings who are oppressed by suffering, have various fears, are poor in the Dharma, are in darkness, have no refuge, no light, no help, no home, no place to go, let them remember me and call my name; I will hear their voices with my heavenly ear and see them with my heavenly eye, and if I do not deliver those beings from their distress, I will never attain Anuttara-samyak-sambodhi. O World Honored One! Just as I have long practiced the Bodhisattva path for the sake of the wishes of sentient beings, and this wish is fulfilled, now like a great king, after passing one Ganges sand kalpas, I will enter the Land of Bliss for two Ganges sand kalpas, and will attain Anuttara-samyak-sambodhi, named Amitabha Tathagata, purifying the Buddha land and the minds of sentient beings to perform Buddha deeds; and even after Amitabha Tathagata has performed Buddha deeds for immeasurable kalpas and entered Parinirvana, according to the time his Dharma remains in the world, during that time I will practice the Bodhisattva path; as a Bodhisattva, I will perform Buddha deeds until the first watch of the night when Amitabha Tathagata's Dharma is extinguished, and immediately in the following watch of the night, I will attain Anuttara-samyak-sambodhi. I pray, World Honored One, grant me the prediction of Anuttara-samyak-sambodhi. In this way, in the worlds of the ten directions as numerous as the sands of the Ganges, where the Buddhas, World Honored Ones, are now dwelling, I will also proclaim to those Buddhas with my voice, and those Buddhas should also grant me the prediction of Anuttara-samyak-sambodhi.' 'Good man! The Tathagata Treasure Store then gave him the prediction: 'Like you, good man! Having observed the evil realms and also observed the heavens, seeing the suffering of sentient beings, you can generate compassion, in order to liberate all sentient beings from suffering, in order to eliminate afflictions, in order to bring them happiness. Therefore, you, good man! are named Avalokiteśvara. You, Avalokiteśvara, should liberate many billions of nayutas of hundreds of thousands of sentient beings from suffering.'
。汝善男子！為菩薩時當作佛事，阿彌陀如來般涅槃后，二恒河沙阿僧祇之餘，初夜阿彌陀如來正法滅已，即於後夜安樂世界，當名一切寶集，彼土莊嚴無量阿僧祇勝於安樂。即於後夜，汝善男子，無量寶莊嚴菩提樹下坐金剛座，逮阿耨多羅三藐三菩提，名光明普至尊積德王如來、應供、正遍知，壽九十六億那由他百千劫。汝般涅槃后，正法住世六十二億劫。』
「觀世音言：『世尊！若我如是意滿，我禮世尊足時，於十方恒沙數世界中，現在住世諸佛世尊皆授我記，恒河沙數世界地皆震動，一切山川、石壁、樹木、叢林出五樂音，一切眾生心得離欲。』觀世音菩薩適五體禮寶藏如來，如是恒河沙數佛土地皆震動，彼諸佛如來皆授其記，略說。一切山川石壁樹木叢林出五樂音，一切眾生心得離欲。佛言：
「『起悲福德歡喜音， 十方諸佛授汝記； 地及世界六種動， 汝當作佛度世仙。』
「善男子！爾時海濟婆羅門國大師，語第二王子尼摸言：『善男子！於此大施應當隨喜；又汝所作善業，為一切眾生故，發阿耨多羅三藐三菩提心，迴向薩婆若
現代漢語譯本：『善男子！當你成為菩薩時，應當行佛事。阿彌陀如來涅槃后，經過二恒河沙阿僧祇的時間，在初夜時分，阿彌陀如來的正法滅盡后，就在後夜，在安樂世界，那個世界將名為一切寶集，那裡的莊嚴勝過安樂世界無量阿僧祇倍。就在後夜，善男子，你將在無量寶莊嚴的菩提樹下，坐在金剛座上，證得阿耨多羅三藐三菩提，名為光明普至尊積德王如來、應供、正遍知，壽命為九十六億那由他百千劫。你涅槃后，正法住世六十二億劫。』 『觀世音說：『世尊！如果我的心願如此圓滿，當我禮拜世尊足時，在十方恒河沙數的世界中，現在住世的諸佛世尊都會為我授記，恒河沙數的世界大地都會震動，一切山川、石壁、樹木、叢林都會發出五種樂音，一切眾生都會心得離欲。』觀世音菩薩剛五體投地禮拜寶藏如來，就像這樣，恒河沙數佛土都震動了，那些佛如來都為他授記，簡略地說，一切山川石壁樹木叢林都發出五種樂音，一切眾生都心得離欲。佛說： 『發起悲憫福德的歡喜之音，十方諸佛都為你授記；大地和世界發生六種震動，你將成佛度化世間眾生。』 『善男子！那時，海濟婆羅門國的大師，對第二王子尼摸說：『善男子！對於這次大布施，應當隨喜；而且你所做的善業，是爲了所有眾生，發起了阿耨多羅三藐三菩提心，迴向一切智。』
English version: 『Good man! When you are a Bodhisattva, you should perform the deeds of a Buddha. After Amitabha Tathagata enters Nirvana, after two Ganges sands asamkhya kalpas, in the first watch of the night, after the true Dharma of Amitabha Tathagata has perished, then in the latter watch of the night, in the Land of Bliss, that land will be named All Treasures Assembled, and its adornments will surpass the Land of Bliss by immeasurable asamkhya times. Then in the latter watch of the night, good man, you will sit on the diamond seat under the Bodhi tree adorned with immeasurable treasures, attain Anuttara-samyak-sambodhi, and be named Light Universally Arrived, Honored One, King of Accumulated Merit, Tathagata, Arhat, Samyak-sambuddha, with a lifespan of ninety-six billion nayutas of hundreds of thousands of kalpas. After your Nirvana, the true Dharma will remain in the world for sixty-two billion kalpas.』 『Avalokiteshvara said: 『World Honored One! If my intention is thus fulfilled, when I bow at the feet of the World Honored One, in the worlds of the ten directions as numerous as the sands of the Ganges, all the World Honored Buddhas who are currently dwelling in the world will bestow predictions upon me, the earth of worlds as numerous as the sands of the Ganges will all shake, all mountains, cliffs, trees, and forests will emit five kinds of musical sounds, and all sentient beings will attain minds free from desire.』 As soon as Bodhisattva Avalokiteshvara prostrated himself before the Tathagata Treasure Store, in this way, the Buddha lands as numerous as the sands of the Ganges all shook, and those Buddha Tathagatas all bestowed predictions upon him, briefly speaking, all mountains, cliffs, trees, and forests emitted five kinds of musical sounds, and all sentient beings attained minds free from desire. The Buddha said: 『Raise the joyful sound of compassion and merit, the Buddhas of the ten directions will bestow predictions upon you; the earth and the world will experience six kinds of shaking, you will become a Buddha and liberate the world』s beings.』 『Good man! At that time, the great master of the Sea Crossing Brahmin country said to the second prince, Nimo: 『Good man! You should rejoice in this great giving; and the good deeds you have done, for the sake of all sentient beings, you have generated the mind of Anuttara-samyak-sambodhi, and dedicated it to all-knowing wisdom.』
。』
「善男子！爾時尼摸王子，即于佛前作是言：『我以一切所須供養世尊並無數比丘僧，又以是隨喜福業，又先身、口、意善業，一切迴向阿耨多羅三藐三菩提，然終不於此穢濁佛土證於菩提。觀世童子所可一切寶集世界，無量寶莊嚴菩提樹下坐，成阿耨多羅三藐三菩提，名光明普至尊積德王；我先請說法，隨彼如來幾時住世演法，以爾所時我行菩薩行。彼如來滅后正法滅已，我次當成阿耨多羅三藐三菩提。令我佛土莊嚴亦復如是，我亦如是施作佛事；我般涅槃后，正法住世久近亦爾，令我得如是一切莊嚴，如光明普至尊積德王如來。』
「佛言：『善男子！汝取大處，汝當逮是處。如汝所取，汝善男子！于彼佛土當成阿耨多羅三藐三菩提，名善安隱摩尼積德王如來。以汝善男子取大處故，字汝名大勢至。』
「彼白世尊：『若我如是意得滿者，我五體禮世尊足時，於十方恒河沙數諸佛世尊皆授我記，雨須曼那花。』
「善男子！如大勢至善男子五體禮寶藏如來足時，于恒河沙數十方世界中恒河沙數諸佛世尊皆授其記，大地六種震動，雨須曼那華。佛言：
「『起堅固勢疾福德， 十方世尊已授記； 地已震動雨須曼， 于天世人汝為梵
現代漢語譯本 『善男子！那時尼摸王子，就在佛前這樣說：『我用一切所需的物品供養世尊和無數比丘僧，又用這隨喜的福業，以及先前身、口、意所做的善業，全部迴向于阿耨多羅三藐三菩提，然而我終究不在這個污濁的佛土證得菩提。我希望在觀世童子所擁有的、一切寶物聚集的世界，在無量寶物莊嚴的菩提樹下坐著，成就阿耨多羅三藐三菩提，名號為光明普至尊積德王；我先請他說法，隨著那位如來住世說法的時間，我就在那段時間裡修行菩薩行。那位如來滅度后，正法也滅盡后，我接著應當成就阿耨多羅三藐三菩提。愿我的佛土莊嚴也像那樣，我也像那樣施行佛事；我般涅槃后，正法住世的時間長短也像那樣，愿我得到像光明普至尊積德王如來那樣的一切莊嚴。』 『佛說：『善男子！你選擇了大的目標，你應當達到那個目標。正如你所選擇的，善男子！你將在那個佛土成就阿耨多羅三藐三菩提，名號為善安隱摩尼積德王如來。因為善男子你選擇了大的目標，所以稱你的名字為大勢至。』 『他稟告世尊說：『如果我的這個願望能夠實現，當我五體投地禮拜世尊足時，十方恒河沙數諸佛世尊都會給我授記，並降下須曼那花。』 『善男子！當大勢至善男子五體投地禮拜寶藏如來足時，在恒河沙數個十方世界中，恒河沙數諸佛世尊都給他授記，大地發生六種震動，並降下須曼那花。佛說： 『發起堅固的勢力和迅速的福德，十方世尊已經給你授記；大地已經震動，降下須曼那花，在天界和人間，你將成為梵天。』
English version 'Good man! At that time, Prince Nimo, right before the Buddha, said: 『I offer all necessities to the World Honored One and countless Bhikshu Sangha, and with this merit of rejoicing, and the good deeds of my previous body, speech, and mind, I dedicate all to Anuttara-samyak-sambodhi, yet I will not attain Bodhi in this defiled Buddha land. I wish to sit under the Bodhi tree adorned with immeasurable treasures in the world where all treasures are gathered, which belongs to the boy Avalokiteshvara, and attain Anuttara-samyak-sambodhi, named Light Universally Arrived Honored One Accumulating Virtue King; I will first request him to preach the Dharma, and for the duration that the Tathagata dwells in the world and teaches the Dharma, I will practice the Bodhisattva path for that time. After that Tathagata passes away and the True Dharma is extinguished, I shall then attain Anuttara-samyak-sambodhi. May my Buddha land be adorned in the same way, and may I perform Buddha deeds in the same way; after my Parinirvana, may the duration of the True Dharma's existence be the same, may I obtain all the adornments like the Tathagata Light Universally Arrived Honored One Accumulating Virtue King.』 『The Buddha said: 『Good man! You have chosen a great goal, you shall attain that goal. As you have chosen, good man! In that Buddha land, you shall attain Anuttara-samyak-sambodhi, named Good Peace Mani Accumulating Virtue King Tathagata. Because you, good man, have chosen a great goal, your name shall be called Mahasthamaprapta.』 『He reported to the World Honored One: 『If my wish is fulfilled, when I prostrate myself with my five limbs at the feet of the World Honored One, all the World Honored Ones in the ten directions, as numerous as the sands of the Ganges, will give me predictions, and rain down Sumanas flowers.』 『Good man! When the good man Mahasthamaprapta prostrated himself with his five limbs at the feet of the Tathagata Treasure Store, in the ten directions, in worlds as numerous as the sands of the Ganges, all the World Honored Ones, as numerous as the sands of the Ganges, gave him predictions, the earth shook in six ways, and Sumanas flowers rained down. The Buddha said: 『Arise with firm power and swift merit, the World Honored Ones of the ten directions have already given you predictions; the earth has already shaken, and Sumanas flowers have rained down, in the heavens and among humans, you shall be Brahma.』
。』
「善男子！爾時海濟婆羅門，告第三王子帝眾，略說。彼叉手合掌白寶藏如來言：『我已一切所須供養世尊及比丘僧，又我身、口、意善行，及此隨喜福業，盡以迴向阿耨多羅三藐三菩提，終不于穢濁佛土逮阿耨多羅三藐三菩提，亦不速成。我如是逮菩提行菩薩行時，見十方無量無邊余世界中諸佛世尊，是我先所勸化菩提。我勸發菩提心，我使住菩提心，我勸以波羅蜜，令住其中者。我行菩薩行時，以天眼見一一方恒河沙數佛剎微塵數佛土中彼說法諸佛世尊，是我所勸化菩提者，我當如是行菩薩行而作佛事。我爾所時行菩薩行，如是凈眾生身意，於我佛土生者如梵世天子，佛土嚴凈亦如梵世。我一佛土令如恒河沙數三千世界，令其佛土周匝墻障，無量百千眾寶合成，間錯嚴飾高至有頂。令其佛土純以琉璃，周遍為地柔軟細滑，令無塵土瓦礫眾穢；令其中無有女人之名；其中眾生皆令化生，其中眾生令無揣食，其中眾生皆以法食、歡喜食、三昧食；令其佛土無有聲聞、辟支佛名，令其佛土純諸菩薩充滿其中，無煩惱亂凈修梵行；愿令其中一切菩薩沙門形服與身俱生，適生中已，令思念食無量味飯充滿寶缽在於右手
現代漢語譯本 『善男子！那時海濟婆羅門，告訴第三王子帝眾，簡略地說。他雙手合掌，對寶藏如來說：『我已經用一切所需的供養了世尊和比丘僧，而且我的身、口、意善行，以及由此產生的隨喜福業，都全部迴向于阿耨多羅三藐三菩提，我絕不在污濁的佛土證得阿耨多羅三藐三菩提，也不求快速成就。當我這樣證得菩提，修行菩薩道時，我將見到十方無量無邊的其他世界中，諸佛世尊都是我先前勸化發菩提心的。我勸他們發菩提心，我使他們安住于菩提心，我勸他們修習波羅蜜，使他們安住于其中。當我修行菩薩道時，我將以天眼看到，在每一個方向恒河沙數佛剎微塵數佛土中，那些說法的諸佛世尊，都是我所勸化發菩提心的，我應當這樣修行菩薩道而作佛事。我那時修行菩薩道，這樣清凈眾生的身意，在我佛土出生的眾生如同梵世天子，佛土的莊嚴清凈也如同梵世。我將使一個佛土如同恒河沙數三千世界，使這個佛土周圍有墻壁屏障，由無量百千種珍寶合成，交錯裝飾，高聳至有頂天。使這個佛土完全以琉璃為地，周遍柔軟細滑，沒有塵土瓦礫等污穢；使其中沒有女人的名字；使其中的眾生都化生，使其中的眾生不需用食物，使其中的眾生都以法食、歡喜食、三昧食為食；使這個佛土沒有聲聞、辟支佛的名字，使這個佛土純粹充滿菩薩，沒有煩惱擾亂，清凈地修行梵行；愿使其中一切菩薩沙門的形貌服飾與身體一同出生，剛出生時，就使他們思念食物，無量美味的飯食充滿寶缽，在他們的右手之中。』
English version 'Good man! At that time, the Brahmin Hai Ji, briefly told the third prince, Di Zhong. He folded his palms and said to the Tathagata Baozang: 'I have already offered all the necessary things to the World Honored One and the Bhikshu Sangha, and my good deeds of body, speech, and mind, as well as the meritorious deeds of rejoicing, are all dedicated to Anuttara-samyak-sambodhi. I will never attain Anuttara-samyak-sambodhi in a defiled Buddha land, nor will I seek quick attainment. When I attain Bodhi in this way and practice the Bodhisattva path, I will see that the Buddhas, World Honored Ones, in the immeasurable and boundless other worlds of the ten directions, are all those whom I previously encouraged to awaken the Bodhi mind. I encouraged them to awaken the Bodhi mind, I caused them to abide in the Bodhi mind, and I encouraged them to practice Paramitas, causing them to abide in them. When I practice the Bodhisattva path, I will use my divine eye to see that in each direction, in the Buddha lands as numerous as the dust particles of the Ganges River, those Buddhas, World Honored Ones, who are teaching the Dharma, are those whom I have encouraged to awaken the Bodhi mind. I should practice the Bodhisattva path in this way and perform the work of a Buddha. At that time, when I practice the Bodhisattva path, I will purify the bodies and minds of sentient beings in this way. Those born in my Buddha land will be like the Brahma Heaven's sons, and the adornment and purity of the Buddha land will also be like the Brahma Heaven. I will make one Buddha land like the three thousand worlds as numerous as the Ganges River, and make the Buddha land surrounded by walls and barriers, composed of countless hundreds and thousands of treasures, intricately decorated, and towering to the highest heaven. I will make the Buddha land entirely of lapis lazuli, with a soft and smooth surface, free from dust, gravel, and other impurities; I will make it so that there is no mention of women within it; I will make all beings within it born by transformation, and make it so that they do not need to eat food, but instead, they all eat Dharma food, joy food, and Samadhi food; I will make it so that there are no names of Sravakas or Pratyekabuddhas in this Buddha land, and make it so that this Buddha land is purely filled with Bodhisattvas, without the disturbance of afflictions, and they will purely practice Brahma conduct; I wish that all Bodhisattvas and Sramanas within it will be born with their forms and clothing, and as soon as they are born, they will think of food, and countless delicious meals will fill their precious bowls in their right hands.'
。適得是已，令生斯念：「我等不宜食此揣食，應以此食至余世界，供養現在住世諸佛並諸聲聞及貧窮者，餓鬼睏乏飢渴身然，亦至其所以食濟之，我等宜應住歡喜食。」彼諸菩薩適發心已，令得不可思議威儀三昧，以是三昧，無所染著。去至十方無量阿僧祇余諸佛土，現在住世諸佛世尊以此供養，並諸聲聞及餘眾生亦施餓鬼，為說法已，以小食頃還來本土。如是衣寶，以小食頃歸本土已更相施衣，乃至其佛土中彼諸菩薩所有供養具。令以此一切供養諸佛並諸聲聞及餘眾生，爾乃自用。令其佛土無有八難及不善聲，亦無苦聲，又無受戒犯悔之聲。令其佛土無量百千眾寶嚴飾，無量百千眾寶間錯。令如摩尼現眾色像，其中摩尼寶十方來，見未曾見，聞未曾聞，如是摩尼寶世所希有；說其眾寶名號億歲不盡，有菩薩欲見佛土金即時見金，欲見銀即時見銀，金不壞。略說其要，有欲見水精、琉璃、馬瑙、赤真珠、車𤦲，令見如是種種眾寶佛土。沉水木榓、多摩羅跋海此岸栴檀，有菩薩欲見牛頭栴檀佛土，即時令見，隨其所欲皆令見之。彼此愿見各不相睹，令彼一切所愿悉滿。令其佛土無有日月，令菩薩生時身有光明，隨所欲照放如是光，乃照至億那由他百千佛土。令其佛剎無晝夜名，惟以華合
現代漢語譯本：事情恰好如此，（菩薩們）生起了這樣的念頭：『我們不應該吃這些團狀食物，應該把這些食物帶到其他世界，供養現在住世的諸佛以及諸聲聞，還有貧窮的人、飢餓的鬼魂，以及那些因飢渴而身體虛弱的人，也把食物給他們，讓他們得以飽腹。我們應該安住于歡喜的飲食之中。』這些菩薩剛一發心，就獲得了不可思議的威儀三昧。憑藉這種三昧，他們不受任何事物染著。他們前往十方無量阿僧祇的其他佛土，用這些食物供養現在住世的諸佛世尊，以及諸聲聞和其他眾生，也佈施給餓鬼。為他們說法之後，在很短的時間內就回到自己的本土。像這樣，他們用很短的時間回到本土后，又互相施捨衣服和寶物，乃至他們佛土中菩薩們所有的供養器具。他們用這些一切供養諸佛以及諸聲聞和其他眾生，然後才自己使用。他們使自己的佛土沒有八難和不善的聲音，也沒有痛苦的聲音，也沒有受戒后又犯戒懺悔的聲音。他們使自己的佛土用無量百千種珍寶裝飾，用無量百千種珍寶交錯點綴。使佛土像摩尼寶珠一樣顯現出各種色彩的景象。其中的摩尼寶珠來自十方，是前所未見、前所未聞的，這樣的摩尼寶珠世間罕有。說出這些珍寶的名字，即使經過億萬年也說不完。有菩薩想看佛土的黃金，立刻就能看到黃金；想看白銀，立刻就能看到白銀，而且黃金不會損壞。簡要地說，如果有人想看水晶、琉璃、瑪瑙、赤真珠、硨磲，就能看到這些各種各樣的珍寶佛土。沉水香、多摩羅跋香、此岸的栴檀，有菩薩想看牛頭栴檀的佛土，立刻就能看到，隨他們所愿都能看到。彼此想看對方，卻看不到對方，使他們一切的願望都得到滿足。他們使自己的佛土沒有日月，使菩薩出生時身上帶有光明，隨他們想照耀的地方，就放出那樣的光芒，甚至能照耀到億那由他百千佛土。他們使自己的佛剎沒有白天和夜晚的名稱，只用花朵的開合來表示時間。
English version: It happened just so, that they gave rise to this thought: 'We should not eat these lump-like foods; we should take these foods to other worlds, to offer to the Buddhas currently living in the world, as well as to the Shravakas, and to the poor, the hungry ghosts, and those whose bodies are weakened by hunger and thirst, and also give them food so they can be satisfied. We should dwell in the joy of food.' As soon as these Bodhisattvas had this thought, they attained an inconceivable majestic samadhi. With this samadhi, they were not attached to anything. They went to countless asamkhya other Buddha lands in the ten directions, and offered these foods to the Buddhas, World Honored Ones, currently living in the world, as well as to the Shravakas and other beings, and also gave to the hungry ghosts. After speaking the Dharma for them, they returned to their own land in a very short time. In this way, after returning to their land in a short time, they then gave each other clothes and treasures, even all the offering implements of the Bodhisattvas in their Buddha land. They used all of these to make offerings to the Buddhas, as well as to the Shravakas and other beings, and then they used them themselves. They made their Buddha land free from the eight difficulties and unwholesome sounds, and also free from the sounds of suffering, and free from the sounds of taking precepts and then breaking them and repenting. They made their Buddha land adorned with countless hundreds and thousands of treasures, and interspersed with countless hundreds and thousands of treasures. They made the Buddha land appear like a mani jewel, displaying various colors and forms. The mani jewels within came from the ten directions, and were unprecedented and unheard of; such mani jewels were rare in the world. To speak the names of these treasures would take countless eons. If a Bodhisattva wished to see gold in the Buddha land, they would immediately see gold; if they wished to see silver, they would immediately see silver, and the gold would not be destroyed. Briefly speaking, if someone wished to see crystal, lapis lazuli, agate, red pearls, or tridacna, they would see these various kinds of treasure Buddha lands. Agarwood, Tamalapatra incense, and sandalwood from this shore; if a Bodhisattva wished to see a Buddha land of sandalwood from the ox-head, they would immediately see it, and they could see whatever they wished. They wished to see each other, but could not see each other, so that all their wishes were fulfilled. They made their Buddha land without sun or moon, and when the Bodhisattvas were born, their bodies had light, and they could emit light wherever they wished, even illuminating countless nayutas of hundreds and thousands of Buddha lands. They made their Buddha land without the names of day and night, and only used the opening and closing of flowers to indicate time.
。令其佛土無有寒熱，疾病老死，惟有菩薩欲成菩提者，至他世界兜率天上盡命成菩提。令其佛土無有死者，令以無上般涅槃，于上虛空中如來般涅槃，其中菩薩隨其所欲供具悉皆得之。令其一切佛土虛空中作億那由他百千音樂，其音樂中不出愛慾之聲，惟有波羅蜜聲、佛聲、法聲、僧聲、菩薩法藏聲，令聞如是隨菩薩所樂音聲。
「『世尊！我行菩提行時，乃至無量無邊阿僧祇佛土中，見多億那由他百千佛剎莊嚴，彼諸莊嚴瓔珞、彼相貌、彼瑞應、彼處、彼行、彼愿，令彼一切皆在我佛土中，惟除聲聞、緣覺五濁佛土。令其彼土無地獄、畜生、餓鬼之名，又無須彌、鐵圍、大鐵圍、土石諸山，亦無大海。令其中無餘樹木，惟有種種寶樹過天所有，在其佛土行列周遍。又令其中無有餘華，唯有天曼陀羅華，無諸臭穢，但有種種妙香充滿佛土。令其中生者皆是一生補處菩薩，令無一眾生退生余處，惟兜率陀天其中退已，成阿耨多羅三藐三菩提。
「『世尊！我當爾所時為菩薩行，我乃成就如是大丈夫行，令安立如是莊嚴佛土，如是凈意，一生紹位菩薩充滿其國。令其中無一菩薩非我所化，于菩提無不令住波羅蜜者。令彼諸菩薩來生其中，亦是我先所勸化菩提住波羅蜜者
現代漢語譯本：使他們的佛土沒有寒冷和炎熱，沒有疾病、衰老和死亡，只有想要成就菩提的菩薩，到其他世界的兜率天上去盡其一生而成就菩提。使他們的佛土沒有死亡，讓他們以無上的般涅槃，在虛空中如來般涅槃，其中的菩薩隨其所愿，一切供養之物都能得到。使他們一切佛土的虛空中響起億那由他百千種音樂，這些音樂中沒有愛慾之聲，只有波羅蜜之聲、佛之聲、法之聲、僧之聲、菩薩法藏之聲，讓他們聽到這些隨菩薩所喜愛的聲音。 『世尊！我修行菩提道時，乃至在無量無邊的阿僧祇佛土中，見到許多億那由他百千佛剎的莊嚴，那些莊嚴的瓔珞、相貌、瑞應、處所、修行、願望，使那些一切都在我的佛土中，唯獨沒有聲聞、緣覺的五濁佛土。使他們的佛土沒有地獄、畜生、餓鬼的名字，也沒有須彌山、鐵圍山、大鐵圍山、土石等山，也沒有大海。使其中沒有其他的樹木，只有各種寶樹超過天上所有，在他們的佛土中排列周遍。又使其中沒有其他的花，只有天上的曼陀羅花，沒有各種臭穢，只有各種美妙的香氣充滿佛土。使其中出生的人都是一生補處的菩薩，使沒有一個眾生退生到其他地方，只有兜率陀天中的眾生退下後，成就阿耨多羅三藐三菩提。 『世尊！我當在那個時候作為菩薩修行，我才能成就這樣的大丈夫行，使我能安立這樣莊嚴的佛土，這樣清凈的心意，一生就能繼承佛位的菩薩充滿他們的國土。使其中沒有一個菩薩不是我所教化的，在菩提道上沒有不讓他們安住于波羅蜜的。使那些菩薩來到這裡出生，也是我先前所勸化，讓他們安住于菩提波羅蜜的。』
English version: May their Buddha lands be free from cold and heat, sickness, old age, and death. May only those Bodhisattvas who aspire to achieve Bodhi go to the Tushita Heaven of other worlds, completing their lives and attaining Bodhi. May their Buddha lands be without death, and may they, through the supreme Nirvana, attain the Tathagata's Nirvana in the upper void. May the Bodhisattvas there obtain all the offerings they desire. May a hundred thousand million nayutas of music resound in the void of all their Buddha lands, music that is free from the sounds of desire, containing only the sounds of Paramita, the Buddha, the Dharma, the Sangha, and the Bodhisattva Dharma treasury, so that they may hear such sounds as are pleasing to the Bodhisattvas. 『World Honored One! When I practice the Bodhisattva path, even in countless immeasurable asamkhya Buddha lands, I see the adornments of many hundred thousand million nayutas of Buddha realms. May all those adornments, their ornaments, appearances, auspicious signs, places, practices, and vows, be present in my Buddha land, except for the impure lands of Sravakas and Pratyekabuddhas. May their lands be without the names of hells, animals, or hungry ghosts, and without Mount Sumeru, the Iron Mountains, the Great Iron Mountains, or mountains of earth and stone, nor any great oceans. May there be no other trees, only various precious trees surpassing those in the heavens, arranged all around in their Buddha lands. May there be no other flowers, only heavenly Mandarava flowers, without any foul odors, but filled with various wonderful fragrances. May all those born there be Bodhisattvas destined for Buddhahood in their next life, and may not a single being regress to another place, except those who descend from the Tushita Heaven, who will then attain Anuttara-samyak-sambodhi. 『World Honored One! When I practice as a Bodhisattva at that time, I will achieve such great deeds, enabling me to establish such adorned Buddha lands, with such pure intentions, and fill their lands with Bodhisattvas who will inherit the Buddha's position in their next life. May there not be a single Bodhisattva there who is not transformed by me, and may all of them dwell in Paramita on the path to Bodhi. May those Bodhisattvas who are born there also be those whom I have previously encouraged to dwell in Bodhi Paramita.』
。今此佛土令入其中，此一切苦皆當滅之。惟！世尊！我為菩薩時成就如是大丈夫行，然後于其佛土成阿耨多羅三藐三菩提。愿我菩提樹莖圍十千四天下，枝葉周匝各十三千，名善現眾寶。彼菩提樹光明香氣，于其佛土一切充遍。其下我金剛座眾寶間錯，縱廣正等五四天下，高八萬四千由旬，名普放無盡光善解智香。我于彼菩提樹下金剛座上結加趺坐，于彼少時成阿耨多羅三藐三菩提，乃至涅槃不改此座亦復不捨。我坐菩提樹下金剛座上不起，遣化佛菩薩至過數佛土，一一化佛以一小食頃為眾生說法；即以小食頃勸過數眾生，以阿耨多羅三藐三菩提，使住其中得不退轉；令化菩薩亦復如是。愿我逮菩提時，十方過數余世界我身普現，若有眾生見我身相莊嚴者，令彼一切眾生堅固阿耨多羅三藐三菩提，乃至無上菩提般涅槃，彼諸眾生未嘗不見諸佛世尊。令其中無有諸根不具足者，其中菩薩樂見我者，彼所往處隨身迴轉經行坐立，彼諸菩薩適心念佛。令見我坐菩提樹下，見已隨所疑法亙然開解，不說法句令知其義。令我壽命無量無能數者，除薩婆若智，使其菩薩壽亦無量，我欲于其佛土成阿耨多羅三藐三菩提時，令有如是瑞應相現。謂其佛土一切菩薩，其首文𠻬袈裟在身，乃至般涅槃
現代漢語譯本：現在，讓這個佛土進入其中，這裡的一切痛苦都將消滅。唯愿！世尊！我作為菩薩時，成就這樣的大丈夫行，然後才在我的佛土成就阿耨多羅三藐三菩提。愿我的菩提樹樹幹周長為十千個四天下，枝葉茂盛，各延伸十三千個四天下，名為善現眾寶。那菩提樹的光明和香氣，在我的佛土中充滿一切。樹下我的金剛座，眾寶交錯，縱橫正等五個四天下，高八萬四千由旬，名為普放無盡光善解智香。我在那菩提樹下的金剛座上結跏趺坐，在那短暫的時間裡成就阿耨多羅三藐三菩提，乃至涅槃都不改變這個座位，也不捨棄。我坐在菩提樹下的金剛座上不起身，派遣化身佛菩薩到超過無數佛土的地方，每一個化身佛用一小段時間為眾生說法；然後用一小段時間勸導超過無數的眾生，讓他們發阿耨多羅三藐三菩提心，使他們安住其中，得到不退轉；讓化身菩薩也這樣做。愿我證得菩提時，十方超過無數的其他世界，我的身體普遍顯現，如果有眾生見到我莊嚴的身體，就讓他們一切眾生都堅定阿耨多羅三藐三菩提心，乃至無上菩提般涅槃，那些眾生不會沒有見過諸佛世尊。讓他們之中沒有諸根不具足的人，其中喜歡見到我的菩薩，他們所去的地方，我的身影都隨之迴轉，無論是經行、坐立，那些菩薩都能適時地憶念佛。讓他們見到我坐在菩提樹下，見到后，他們所疑惑的佛法都能豁然開解，不用說法句就能明白其中的含義。愿我的壽命無量，沒有能夠數得清的，除了薩婆若智，使那些菩薩的壽命也無量。我想要在我的佛土成就阿耨多羅三藐三菩提時，讓有這樣的瑞應相出現。就是說，我的佛土的一切菩薩，他們的頭頂都戴著袈裟，直到般涅槃。 現代漢語譯本：現在讓這個佛土融入其中，這裡的一切苦難都將消滅。唯愿！世尊！我作為菩薩時，成就如此大丈夫的行持，然後才在我的佛土成就阿耨多羅三藐三菩提。愿我的菩提樹樹幹周長為十千個四天下，枝葉茂盛，各延伸十三千個四天下，名為善現眾寶。那菩提樹的光明和香氣，在我的佛土中充滿一切。樹下我的金剛座，眾寶交錯，縱橫正等五個四天下，高八萬四千由旬，名為普放無盡光善解智香。我在那菩提樹下的金剛座上結跏趺坐，在那短暫的時間裡成就阿耨多羅三藐三菩提，乃至涅槃都不改變這個座位，也不捨棄。我坐在菩提樹下的金剛座上不起身，派遣化身佛菩薩到超過無數佛土的地方，每一個化身佛用一小段時間為眾生說法；然後用一小段時間勸導超過無數的眾生，讓他們發阿耨多羅三藐三菩提心，使他們安住其中，得到不退轉；讓化身菩薩也這樣做。愿我證得菩提時，十方超過無數的其他世界，我的身體普遍顯現，如果有眾生見到我莊嚴的身體，就讓他們一切眾生都堅定阿耨多羅三藐三菩提心，乃至無上菩提般涅槃，那些眾生不會沒有見過諸佛世尊。讓他們之中沒有諸根不具足的人，其中喜歡見到我的菩薩，他們所去的地方，我的身影都隨之迴轉，無論是經行、坐立，那些菩薩都能適時地憶念佛。讓他們見到我坐在菩提樹下，見到后，他們所疑惑的佛法都能豁然開解，不用說法句就能明白其中的含義。愿我的壽命無量，沒有能夠數得清的，除了薩婆若智，使那些菩薩的壽命也無量。我想要在我的佛土成就阿耨多羅三藐三菩提時，讓有這樣的瑞應相出現。就是說，我的佛土的一切菩薩，他們的頭頂都戴著袈裟，直到般涅槃。
English version: Now, let this Buddha land enter into it, and all the sufferings here will be extinguished. O Lord! When I was a Bodhisattva, I accomplished such great deeds, and then I will attain Anuttara-samyak-sambodhi in my Buddha land. May the trunk of my Bodhi tree be ten thousand four-world systems in circumference, and its branches and leaves extend thirteen thousand four-world systems each, named 'Well-Appearing Treasures'. The light and fragrance of that Bodhi tree will fill everything in my Buddha land. Underneath it, my Vajra seat, adorned with various treasures, will be equal in length and width to five four-world systems, and eighty-four thousand yojanas high, named 'Universally Emitting Endless Light, Good Understanding of Wisdom and Fragrance'. I will sit in full lotus posture on that Vajra seat under the Bodhi tree, and in that short time, I will attain Anuttara-samyak-sambodhi, and even until Nirvana, I will not change this seat nor abandon it. I will not rise from the Vajra seat under the Bodhi tree, and I will send emanated Buddhas and Bodhisattvas to more than countless Buddha lands. Each emanated Buddha will preach the Dharma to sentient beings for a short time; then, in a short time, they will persuade more than countless sentient beings to aspire to Anuttara-samyak-sambodhi, enabling them to dwell in it and attain non-retrogression; and let the emanated Bodhisattvas do the same. When I attain Bodhi, may my body universally appear in more than countless other worlds in the ten directions. If any sentient beings see my adorned form, may all those sentient beings firmly establish their minds in Anuttara-samyak-sambodhi, and even until the supreme Nirvana, those sentient beings will not have failed to see the Buddhas, the World Honored Ones. Let there be no one among them with incomplete faculties. Among them, those Bodhisattvas who like to see me, wherever they go, my form will follow them, whether they are walking, sitting, or standing, those Bodhisattvas will be able to remember the Buddha at the right time. Let them see me sitting under the Bodhi tree, and after seeing me, all the Dharma they doubt will be clearly understood, without needing to explain the meaning of the Dharma phrases. May my lifespan be immeasurable, beyond counting, except for the wisdom of Sarvajna, and may the lifespans of those Bodhisattvas also be immeasurable. When I want to attain Anuttara-samyak-sambodhi in my Buddha land, let such auspicious signs appear. That is, all the Bodhisattvas in my Buddha land will have their heads covered with a kasaya robe, until Nirvana. English version: Now, let this Buddha land be incorporated into it, and all the sufferings here will be extinguished. May it be so! O World Honored One! When I was a Bodhisattva, I accomplished such great deeds, and then I will attain Anuttara-samyak-sambodhi in my Buddha land. May the trunk of my Bodhi tree be ten thousand four-world systems in circumference, and its branches and leaves extend thirteen thousand four-world systems each, named 'Well-Appearing Treasures'. The light and fragrance of that Bodhi tree will fill everything in my Buddha land. Underneath it, my Vajra seat, adorned with various treasures, will be equal in length and width to five four-world systems, and eighty-four thousand yojanas high, named 'Universally Emitting Endless Light, Good Understanding of Wisdom and Fragrance'. I will sit in full lotus posture on that Vajra seat under the Bodhi tree, and in that short time, I will attain Anuttara-samyak-sambodhi, and even until Nirvana, I will not change this seat nor abandon it. I will not rise from the Vajra seat under the Bodhi tree, and I will send emanated Buddhas and Bodhisattvas to more than countless Buddha lands. Each emanated Buddha will preach the Dharma to sentient beings for a short time; then, in a short time, they will persuade more than countless sentient beings to aspire to Anuttara-samyak-sambodhi, enabling them to dwell in it and attain non-retrogression; and let the emanated Bodhisattvas do the same. When I attain Bodhi, may my body universally appear in more than countless other worlds in the ten directions. If any sentient beings see my adorned form, may all those sentient beings firmly establish their minds in Anuttara-samyak-sambodhi, and even until the supreme Nirvana, those sentient beings will not have failed to see the Buddhas, the World Honored Ones. Let there be no one among them with incomplete faculties. Among them, those Bodhisattvas who like to see me, wherever they go, my form will follow them, whether they are walking, sitting, or standing, those Bodhisattvas will be able to remember the Buddha at the right time. Let them see me sitting under the Bodhi tree, and after seeing me, all the Dharma they doubt will be clearly understood, without needing to explain the meaning of the Dharma phrases. May my lifespan be immeasurable, beyond counting, except for the wisdom of Sarvajna, and may the lifespans of those Bodhisattvas also be immeasurable. When I want to attain Anuttara-samyak-sambodhi in my Buddha land, let such auspicious signs appear. That is, all the Bodhisattvas in my Buddha land will have their heads covered with a kasaya robe, until Nirvana.
。其佛土中無有一人飾發俗服，令其一切住沙門像而無有異。』
「佛言：『善哉，善哉！善丈夫！汝亦聰達解慧，所愿甚善，志意極大，威德特尊，智慧甚妙。善男子！汝能為一切眾生故，自作如是妙勝大意，取妙莊嚴佛土。是故，善男子！字汝為曼如尸利。曼如尸利！汝于來世過二恒河沙數阿僧祇，始入第三恒河沙數阿僧祇，于南方有世界名凈無塵積，此娑訶世界亦在其內，如是莊嚴佛土嚴凈，汝曼如尸利！當於其中成阿耨多羅三藐三菩提，號普現如來、應供、正遍知。如是菩薩眾，汝凈一切愿悉當成就，如汝所愿。汝為菩薩時，于多億佛所殖諸善根。汝曼如尸利！為眾生良藥，除意患，滅眾結，增長善根。』
「時曼如尸利白佛言：『世尊！若我如是意滿如我所愿，於十方無量阿僧祇世界中，現在住世說法諸佛世尊愿授我記，令無量阿僧祇佛土皆悉震動，令一切眾生得如是快樂滿足，猶如菩薩遊戲第二禪三昧，亦令無量阿僧祇佛土雨天曼陀羅華，令彼曼陀羅華出如是等聲，所謂佛聲、法聲、僧聲、波羅蜜聲、力無畏聲。若我五體禮世尊足時，如是瑞應皆悉令現。』如曼如尸利童真禮世尊足時，于無量阿僧祇佛土，地皆震動雨天曼陀羅，一切眾生皆得如是快樂，充滿如是所愿
『他們的佛土中沒有一個人裝飾頭髮或穿著俗世的服裝，使得他們都以沙門的形象居住，沒有絲毫差異。』 佛說：『好啊，好啊！善男子！你真是聰慧通達，你的願望非常好，志向非常遠大，威德特別尊貴，智慧非常精妙。善男子！你能夠爲了所有眾生的緣故，自己產生這樣美妙殊勝的宏大意願，選取美妙莊嚴的佛土。因此，善男子！我給你起名為曼如尸利。曼如尸利！你在未來世，經過兩個恒河沙數阿僧祇劫后，開始進入第三個恒河沙數阿僧祇劫時，在南方有一個世界名為凈無塵積，這個娑婆世界也包含在其中，像這樣莊嚴的佛土清凈莊嚴，你曼如尸利！應當在其中成就阿耨多羅三藐三菩提，號為普現如來、應供、正遍知。像這樣的菩薩眾，你清凈的一切願望都將成就，如你所愿。你作為菩薩時，在無數億佛那裡種下了各種善根。你曼如尸利！是眾生的良藥，能消除意念的憂患，滅除各種煩惱，增長善根。』 當時，曼如尸利對佛說：『世尊！如果我的意願能夠像我所希望的那樣圓滿，在十方無量阿僧祇世界中，現在住世說法的所有佛世尊，愿他們都給我授記，讓無量阿僧祇佛土都震動起來，讓一切眾生都得到像這樣的快樂滿足，就像菩薩在第二禪三昧中游戲一樣，也讓無量阿僧祇佛土都下起天曼陀羅花，讓那些曼陀羅花發出這樣的聲音，即佛的聲音、法的聲音、僧的聲音、波羅蜜的聲音、力量無畏的聲音。如果我五體投地禮拜世尊的腳時，這樣的瑞應都全部顯現。』當曼如尸利童真禮拜世尊的腳時，在無量阿僧祇佛土，大地都震動起來，下起天曼陀羅花，一切眾生都得到這樣的快樂，充滿這樣的願望。
'In their Buddha-lands, there is not a single person who adorns their hair or wears secular clothing, so that they all dwell in the image of a Shramana, without any difference.' The Buddha said, 'Excellent, excellent! Good man! You are indeed intelligent and understanding, your aspiration is very good, your ambition is extremely great, your majestic virtue is especially honored, and your wisdom is very subtle. Good man! You are able, for the sake of all sentient beings, to generate such a wonderful and supreme great intention, and to choose a wonderfully adorned Buddha-land. Therefore, good man! I name you Manjushri. Manjushri! In the future, after passing two Ganges River sands of Asankhyeya kalpas, and beginning to enter the third Ganges River sands of Asankhyeya kalpas, in the south there will be a world named Pure Dustless Accumulation, and this Saha world is also included within it. Such a adorned Buddha-land will be pure and adorned. You, Manjushri! should attain Anuttara-samyak-sambodhi within it, and be named Universal Manifestation Tathagata, Arhat, Samyak-sambuddha. Such a gathering of Bodhisattvas, all your pure aspirations will be fulfilled, as you wish. When you were a Bodhisattva, you planted various good roots in the presence of countless billions of Buddhas. You, Manjushri! are the good medicine for sentient beings, able to eliminate the worries of the mind, extinguish all afflictions, and increase good roots.' At that time, Manjushri said to the Buddha, 'World Honored One! If my intention can be fulfilled as I wish, in the countless Asankhyeya worlds of the ten directions, may all the Buddhas, World Honored Ones, who are currently dwelling in the world and teaching the Dharma, bestow predictions upon me, causing the countless Asankhyeya Buddha-lands to shake, and causing all sentient beings to obtain such joy and satisfaction, just like a Bodhisattva playing in the second dhyana samadhi. Also, may countless Asankhyeya Buddha-lands rain down celestial Mandarava flowers, and may those Mandarava flowers emit such sounds, namely the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of Paramita, and the sound of power and fearlessness. If I prostrate myself with my five limbs at the feet of the World Honored One, may all such auspicious signs appear.' When the youthful Manjushri prostrated himself at the feet of the World Honored One, in countless Asankhyeya Buddha-lands, the earth all shook, celestial Mandarava flowers rained down, and all sentient beings obtained such joy, fulfilling such wishes.
。其中菩薩摩訶薩于諸佛所聽法者，彼皆問諸佛世尊：『以何因何緣現是瑞應？』彼諸佛世尊，皆授曼如尸利阿耨多羅三藐三菩提記。佛說偈言：
「『起最上意智慧廣， 十方濟世授汝記； 地動雨華眾生樂， 汝當作佛出現世。』
大乘悲分陀利經四王子授記品第八
「善男子！爾時海濟婆羅門，告第四王子支眾。略說，如曼如尸利所愿無異。世尊贊言：『善哉，善哉！善男子！汝為菩薩時，當破無量阿僧祇眾生結使金剛之山而作佛事，然後當成阿耨多羅三藐三菩提。善男子！是故字汝為壞金剛慧明照尸利。汝壞金剛慧明照，于當來世過一恒河沙數阿僧祇，始入二恒河沙數阿僧祇，東方過十恒河沙數佛土微塵數世界，有國名阿尼彌沙。善男子！汝于其中當成阿耨多羅三藐三菩提，號普賢如來、應供、正遍知、明行足乃至佛婆伽婆，其佛土無量莊嚴亦復如是，如汝所愿。』
「善男子！寶藏如來，適授壞金剛慧明照菩薩摩訶薩阿耨多羅三藐三菩提記，于虛空中無量億那由他百千諸天，皆讚：『善哉！』雨海此岸牛頭、沉水、木榓、粖香
現代漢語譯本 其中菩薩摩訶薩在諸佛那裡聽法時，他們都會問諸佛世尊：『因為什麼原因，什麼緣故出現這樣的祥瑞徵兆？』那些諸佛世尊，都會為他們授記，預言他們將證得阿耨多羅三藐三菩提。佛陀說偈語道： 『發起最上乘的意願，智慧廣大，在十方世界救濟眾生，我為你授記；大地震動，天降雨花，眾生歡喜，你將來會成佛，出現在世間。』 《大乘悲分陀利經》四王子授記品第八 『善男子！那時海濟婆羅門，告訴第四王子支眾。簡略地說，和曼如尸利所愿沒有差別。世尊讚歎道：『好啊，好啊！善男子！你作為菩薩時，應當破除無量阿僧祇眾生的煩惱結使，如同金剛一般堅固的山，從而成就佛事，然後應當成就阿耨多羅三藐三菩提。善男子！因此給你起名為壞金剛慧明照尸利。你壞金剛慧明照，在未來世，經過一個恒河沙數阿僧祇的時間，開始進入第二個恒河沙數阿僧祇的時間，在東方，越過十個恒河沙數佛土微塵數的世界，有一個國家叫做阿尼彌沙。善男子！你將在那裡成就阿耨多羅三藐三菩提，號為普賢如來、應供、正遍知、明行足乃至佛婆伽婆，他的佛土無量莊嚴也像你所愿的那樣。』 『善男子！寶藏如來，剛為壞金剛慧明照菩薩摩訶薩授阿耨多羅三藐三菩提記，在虛空中，無量億那由他百千諸天，都讚歎道：『好啊！』降下海此岸的牛頭旃檀、沉水香、木榓香、粖香。
English version Among them, when Bodhisattva Mahasattvas listen to the Dharma from the Buddhas, they all ask the Buddhas, the World Honored Ones: 'For what reason and what cause do these auspicious signs appear?' Those Buddhas, the World Honored Ones, all bestow predictions upon them, foretelling their attainment of Anuttara-samyak-sambodhi. The Buddha spoke in verse: 'Arise with the supreme intention, wisdom vast, saving beings in the ten directions, I bestow upon you a prediction; the earth shakes, flowers rain down, beings rejoice, you will become a Buddha, appearing in the world.' The Great Compassion Pundarika Sutra, Chapter Eight: The Prediction of the Four Princes 'Good man! At that time, the Brahmin Haiji told the fourth prince, Zhizhong. Briefly speaking, it is no different from what Manjushri wished. The World Honored One praised, 'Excellent, excellent! Good man! When you are a Bodhisattva, you should break the immeasurable asamkhya of beings' afflictions, which are like mountains as firm as diamond, thereby accomplishing the work of a Buddha, and then you should attain Anuttara-samyak-sambodhi. Good man! Therefore, you are named Vajra-destroying Wisdom Bright Illumination Shiri. You, Vajra-destroying Wisdom Bright Illumination, in the future world, after passing one Ganges sand number of asamkhyas, beginning to enter the second Ganges sand number of asamkhyas, in the east, passing ten Ganges sand number of Buddha lands' dust number of worlds, there is a country called Animisha. Good man! There you will attain Anuttara-samyak-sambodhi, named Samantabhadra Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, all the way to Buddha Bhagavan, his Buddha land's immeasurable adornments will also be as you wish.' 'Good man! When the Tathagata Treasure Store just bestowed the prediction of Anuttara-samyak-sambodhi upon the Bodhisattva Mahasattva Vajra-destroying Wisdom Bright Illumination, in the empty space, immeasurable billions of nayutas of hundreds of thousands of devas all praised, 'Excellent!' They rained down sandalwood from the shore of the sea, aloeswood, wood apple, and fine incense.
。彼白佛言：『唯！世尊！若我如是意滿，如我五體禮佛足時，令恒河沙數世界逾天妙香充滿其中；于中地獄、畜生、餓鬼、人、天，彼眾生得聞是香，身心苦患乃至訖我頭面著地于爾所時得休息。』
「善男子！爾時壞金剛慧明照菩薩五體禮寶藏如來足，應時恒河沙數世界，逾天妙香充遍其中，于中一切眾生，身心苦患盡皆休息。佛言：
「『起能壞金剛， 香色充滿剎； 喜樂多眾生， 汝為世間解。』
「善男子！爾時海濟婆羅門，告第五王子無畏，略說。『世尊！我惟不取斯穢濁佛土，當知是處成三藐三菩提，其中無有地獄、畜生、餓鬼，紺琉璃地等如蓮華世界莊嚴說。』無畏王子以蓮華置寶藏如來前，白佛言：『唯！世尊！若我如是意滿，當承佛威神，令我得現莊嚴三昧，如我在世尊前，於十方恒河沙數世界微塵數佛土，當雨蓮華大如車輪令我等見。』適發斯言，蒙佛威神得現莊嚴三昧，十方恒河沙數世界微塵數佛土，皆雨蓮華大如車輪。無畏王子見已極大歡喜。佛言：『善男子！汝所愿甚善，取妙佛土，以至誠語疾得三昧雨于蓮華。』彼白佛言：『若我得滿阿耨多羅三藐三菩提意者，令此蓮華懸于虛空應時即住虛空。』佛言：『善男子！汝所為甚疾以蓮華印于虛空
現代漢語譯本：他向佛陀說道：『是的，世尊！如果我能如願，當我五體投地禮拜佛足時，愿恒河沙數的世界充滿超越天界的奇妙香氣；其中地獄、畜生、餓鬼、人、天等眾生，聞到這香氣，身心苦痛乃至我頭面著地的那段時間都能得到休息。』 『善男子！』當時，壞金剛慧明照菩薩五體投地禮拜寶藏如來足，立刻恒河沙數的世界，充滿超越天界的奇妙香氣，其中一切眾生，身心苦痛都得到休息。佛陀說道： 『能壞金剛起，香色充滿剎；喜樂多眾生，你為世間解。』 『善男子！』當時，海濟婆羅門，告訴第五王子無畏，簡略地說：『世尊！我只不取這污濁的佛土，應當知道這個地方成就無上正等正覺，其中沒有地獄、畜生、餓鬼，紺琉璃地等如同蓮花世界般莊嚴。』無畏王子將蓮花放在寶藏如來面前，對佛陀說道：『是的，世尊！如果我能如願，當承佛的威神力，讓我得到現莊嚴三昧，如同我在世尊面前，在十方恒河沙數世界微塵數佛土，降下大如車輪的蓮花，讓我們都能看見。』剛說完這話，蒙佛的威神力，得到現莊嚴三昧，十方恒河沙數世界微塵數佛土，都降下大如車輪的蓮花。無畏王子看到后非常歡喜。佛陀說道：『善男子！你的願望很好，選取美好的佛土，以至誠的語言迅速得到三昧，降下蓮花。』他向佛陀說道：『如果我能滿足證得阿耨多羅三藐三菩提的願望，讓這些蓮花懸在虛空，立刻就能停留在虛空。』佛陀說道：『善男子！你所做的事情非常迅速，用蓮花印在虛空。』
English version: He said to the Buddha, 『Yes, World Honored One! If my wish is fulfilled, when I prostrate myself with my five limbs at the Buddha's feet, may countless worlds, like the sands of the Ganges, be filled with exquisite fragrances surpassing those of the heavens; and may all beings within them—in hells, as animals, as hungry ghosts, as humans, and as gods—upon smelling this fragrance, have their physical and mental sufferings relieved, even until the time my head touches the ground.』 『Good man!』 At that time, the Bodhisattva 'Destroying Vajra Wisdom Light' prostrated himself with his five limbs at the feet of the Tathagata 'Treasure Store', and instantly countless worlds, like the sands of the Ganges, were filled with exquisite fragrances surpassing those of the heavens, and all beings within them had their physical and mental sufferings relieved. The Buddha said: 『Arise, Destroyer of Vajra, fragrance and color fill the realms; joy and happiness for many beings, you are the world's liberator.』 『Good man!』 At that time, the Brahmin 'Ocean Savior' briefly told the fifth prince, Fearless, 『World Honored One! I only do not take this defiled Buddha land. Know that this place will achieve Anuttara-samyak-sambodhi, where there are no hells, animals, or hungry ghosts, and the ground of lapis lazuli is as adorned as a lotus world.』 Prince Fearless placed a lotus flower before the Tathagata 'Treasure Store' and said to the Buddha, 『Yes, World Honored One! If my wish is fulfilled, by the Buddha's majestic power, may I attain the Samadhi of Manifest Adornment, so that as I am before the World Honored One, in countless Buddha lands, like the dust motes of countless worlds like the sands of the Ganges, may lotus flowers as large as chariot wheels rain down, so that we may all see them.』 As soon as he spoke these words, by the Buddha's majestic power, he attained the Samadhi of Manifest Adornment, and in countless Buddha lands, like the dust motes of countless worlds like the sands of the Ganges, lotus flowers as large as chariot wheels rained down. Prince Fearless, seeing this, was greatly delighted. The Buddha said, 『Good man! Your wish is very good, choosing a wonderful Buddha land, and with sincere words, you quickly attained Samadhi and rained down lotus flowers.』 He said to the Buddha, 『If I can fulfill my wish to attain Anuttara-samyak-sambodhi, may these lotus flowers hang in the void and immediately remain in the void.』 The Buddha said, 『Good man! What you have done is very swift, using the lotus flower to imprint the void.』
。善男子！是故字汝為虛空印。汝虛空印，于當來世過一恒河沙數阿僧祇，始入二恒河沙數阿僧祇，于東南方過億百千恒河沙數佛土，有世界名蓮華，汝當於中成阿耨多羅三藐三菩提，號蓮華上如來、應供、正遍知、明行足乃至佛婆伽婆。純菩薩僧，其數無量，壽亦無量，必得是一切威德如汝所愿。』虛空印菩薩即時五體投地禮寶藏如來足。佛言：
「『汝當饒益世， 除滅結穢濁； 持剎微塵德， 逮覺如前勝。』
「善男子！爾時海濟婆羅門語第六王子虛空，略說，唯不於此穢濁佛土，略說如虛空印菩薩所愿。『世尊！若我如是意滿，令於十方恒河沙數世界虛空中有七寶蓋，白珠羅網以覆其上，懸眾寶鈴以嚴其蓋。寶鈴網中出如是聲，所謂：佛聲、法聲、僧聲、波羅蜜聲、力聲、通聲及無畏聲；其中一切眾生使聞是聲，令發阿耨多羅三藐三菩提心。其有先發菩提心者，令不退轉阿耨多羅三藐三菩提。』適發是言，於十方恒河沙數世界一切虛空中，略說，出如是聲，蒙佛威神皆悉自見。復白佛言：『唯！世尊！若是意滿如我所愿，令我於世尊前得智顯明三昧，以是增長善法。得是三昧已，然後世尊，授我菩提記，蒙佛威神即得智顯明三昧。』佛言：『善哉！善男子！所愿甚妙
『善男子！因此，我賜予你『虛空印』之名。你的『虛空印』，在未來世經過一恒河沙數阿僧祇劫后，開始進入二恒河沙數阿僧祇劫，在東南方經過億百千恒河沙數佛土，有一個世界名為蓮華，你將會在那裡成就阿耨多羅三藐三菩提，號為蓮華上如來、應供、正遍知、明行足乃至佛婆伽婆。那裡只有菩薩僧眾，數量無量，壽命也無量，必定會獲得一切如你所愿的威德。』虛空印菩薩立刻五體投地，禮拜寶藏如來的足。佛說： 『你應當饒益世間，消除結縛和污穢；持有如微塵般多的功德，證得覺悟，如同先前一樣殊勝。』 『善男子！那時，海濟婆羅門對第六王子虛空略作講述，只是不在這個污穢的佛土，而是略說如虛空印菩薩所愿。『世尊！如果我能如願以償，請讓十方恒河沙數世界虛空中出現七寶蓋，用白珠羅網覆蓋其上，懸掛各種寶鈴來莊嚴寶蓋。寶鈴網中發出這樣的聲音，即：佛聲、法聲、僧聲、波羅蜜聲、力聲、通聲以及無畏聲；讓其中一切眾生聽到這些聲音，從而發起阿耨多羅三藐三菩提心。對於那些已經發菩提心的人，讓他們不退轉于阿耨多羅三藐三菩提。』剛說完這些話，在十方恒河沙數世界的一切虛空中，略說，就發出了這樣的聲音，蒙佛的威神，大家都看到了。他又對佛說：『世尊！如果能如我所愿，請讓我在世尊面前獲得智顯明三昧，以此來增長善法。得到這個三昧后，然後世尊再給我授菩提記，蒙佛的威神，我立刻就得到了智顯明三昧。』佛說：『好啊！善男子！你的願望非常美好！』
'Good man! Therefore, I name you 'Vast Space Seal'. Your 'Vast Space Seal', in the future world, after passing one Ganges River sand number of asamkhya kalpas, will begin to enter two Ganges River sand number of asamkhya kalpas. In the southeast, after passing a hundred million times a Ganges River sand number of Buddha lands, there will be a world named Lotus, where you will achieve Anuttara-samyak-sambodhi, and be called Lotus Above Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, all the way to Buddha Bhagavan. There will only be Bodhisattva Sangha, countless in number, and their lifespan will also be immeasurable. You will surely obtain all the majestic virtues as you wish.' Bodhisattva Vast Space Seal immediately prostrated himself, touching the feet of Tathagata Treasure Store with his five limbs. The Buddha said: 'You should benefit the world, eliminate bonds and defilements; hold virtues as numerous as dust particles, attain enlightenment, as excellent as before.' 'Good man! At that time, the Brahmin Hai Ji spoke briefly to the sixth prince, Vast Space, but not in this defiled Buddha land, but rather briefly as Bodhisattva Vast Space Seal wished. 'World Honored One! If I can fulfill my wish, please let seven jeweled canopies appear in the vast space of the ten directions, as many as the sands of the Ganges River, covered with white pearl nets, and adorned with various jeweled bells. From the jeweled bell nets, let such sounds be emitted, namely: the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of Paramita, the sound of Power, the sound of Abhidhamma, and the sound of Fearlessness; let all beings within hear these sounds, thereby arousing the mind of Anuttara-samyak-sambodhi. For those who have already aroused the Bodhi mind, let them not regress from Anuttara-samyak-sambodhi.' As soon as these words were spoken, in all the vast space of the ten directions, as many as the sands of the Ganges River, briefly, such sounds were emitted, and by the Buddha's majestic power, everyone saw it. He then said to the Buddha: 'World Honored One! If it can be as I wish, please let me obtain the Samadhi of Clear Wisdom before the World Honored One, so as to increase good deeds. After obtaining this Samadhi, then, World Honored One, please give me the prediction of Bodhi, and by the Buddha's majestic power, I will immediately obtain the Samadhi of Clear Wisdom.' The Buddha said: 'Excellent! Good man! Your wish is very wonderful!'
。以汝福業，於十方恒河沙數佛土虛空中覆以寶蓋，出柔軟聲，覺悟多億那由他百千眾生。善男子！是故字汝為虛空顯明。汝虛空顯明！于當來世過一恒河沙數阿僧祇，始入二恒河沙阿僧祇，于東方過二恒河沙數佛土，有世界名日月；汝當於中成三藐三菩提，號法自在富王如來、應供、正遍知、明行足乃至佛世尊。』時虛空顯明菩薩以五體禮寶藏如來足。佛言：
「『起善習意調伏心， 能發大悲于眾生； 當度群品苦海岸， 覺智無上正菩提。』
「善男子！爾時海濟婆羅門語第七王子支像，略說，唯不於此濁佛土中。『我如是處成菩提，于中無有地獄、畜生、餓鬼之名，亦無女人，其中眾生不由胞胎；無須彌、鐵圍、大鐵圍、土、石諸山，無有泉源、瓦礫、刺棘、高下惡風、樹木、大海，亦無日、月、星宿、晝夜、闇冥；其中眾生無有穢氣、屎尿、涕唾，形無污臭身心無寄。令其中不以土石為地，純馬瑙成無量百千眾寶莊嚴。令其佛土無有餘草，唯曼陀羅、摩訶曼陀羅。令其佛土以種種寶樹莊嚴，其寶樹上種種寶蓋莊挍，有種種寶房舍，種種寶衣，種種寶鬘，種種寶瓔，種種寶嚴具，種種音樂，種種寶器，種種華，以莊挍樹。令眾華合音樂聲止，以是知夜
現代漢語譯本：『憑藉你的福德，你將在十方恒河沙數佛土的虛空中，以寶蓋覆蓋，發出柔和的聲音，覺悟多億那由他百千眾生。善男子！因此，我稱你為虛空顯明。你，虛空顯明！在未來世，經過一恒河沙數阿僧祇劫后，開始進入二恒河沙阿僧祇劫，在東方經過二恒河沙數佛土，有一個世界名為日月；你將在那裡成就無上正等正覺，號為法自在富王如來、應供、正遍知、明行足，乃至佛世尊。』當時，虛空顯明菩薩以五體投地禮拜寶藏如來的足。佛說： 『發起善習，調伏心意，能對眾生髮起大悲心；應當度脫眾生脫離苦海，覺悟無上正等菩提。』 『善男子！那時，海濟婆羅門對第七王子支像說，簡略地說，唯獨不在這個污濁的佛土中。』我將在那樣的地方成就菩提，那裡沒有地獄、畜生、餓鬼的名字，也沒有女人，那裡的眾生不是由胞胎所生；沒有須彌山、鐵圍山、大鐵圍山、土石等山，沒有泉水、瓦礫、荊棘、高低不平的惡風、樹木、大海，也沒有太陽、月亮、星辰、晝夜、黑暗；那裡的眾生沒有污穢之氣、屎尿、涕唾，形體沒有污垢臭味，身心沒有寄託。使那裡不以土石為地，純粹由瑪瑙構成，用無量百千種珍寶莊嚴。使那裡的佛土沒有其他雜草，只有曼陀羅花、摩訶曼陀羅花。使那裡的佛土用各種寶樹莊嚴，寶樹上用各種寶蓋裝飾，有各種寶房舍、各種寶衣、各種寶鬘、各種寶瓔珞、各種寶飾品、各種音樂、各種寶器、各種花，用來裝飾樹木。使眾花合攏，音樂聲停止，以此來知曉夜晚。
English version: 'By virtue of your merits, you will cover the void in the Buddha lands as numerous as the sands of the Ganges in the ten directions with jeweled canopies, emit soft sounds, and awaken many billions of nayutas of hundreds of thousands of sentient beings. Good man! Therefore, I name you Void Manifestation. You, Void Manifestation! In the future, after passing one asamkhya kalpa as numerous as the sands of the Ganges, you will begin to enter two asamkhya kalpas as numerous as the sands of the Ganges, and after passing two Buddha lands as numerous as the sands of the Ganges to the east, there will be a world named Sun and Moon; there you will attain Anuttara-samyak-sambodhi, and be called Dharma-Sovereign Rich King Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, and so on, up to Buddha-Bhagavan.' At that time, Bodhisattva Void Manifestation prostrated himself with his five limbs at the feet of Tathagata Treasure Store. The Buddha said: 'Cultivate good habits, subdue the mind, and be able to generate great compassion for sentient beings; you should deliver all beings from the shore of suffering, and awaken to the unsurpassed, right, and perfect Bodhi.' 'Good man! At that time, the Brahmin Sea Deliverer spoke to the seventh prince, Branch Image, briefly, only not in this turbid Buddha land. 'I will attain Bodhi in such a place, where there are no names of hell, animals, or hungry ghosts, nor are there women, and the beings there are not born from wombs; there are no Mount Sumeru, Iron Mountain, Great Iron Mountain, mountains of earth and stone, no springs, gravel, thorns, uneven winds, trees, or great seas, nor are there sun, moon, stars, day, night, or darkness; the beings there have no foul odors, excrement, urine, or saliva, their forms are without filth or stench, and their minds have no attachments. Let that place not be made of earth and stone, but purely of agate, adorned with countless hundreds of thousands of treasures. Let that Buddha land have no other weeds, only Mandarava and Maha-mandarava flowers. Let that Buddha land be adorned with various jeweled trees, the jeweled trees adorned with various jeweled canopies, with various jeweled houses, various jeweled garments, various jeweled garlands, various jeweled necklaces, various jeweled ornaments, various music, various jeweled vessels, and various flowers, to adorn the trees. Let the flowers close and the music cease, and by this, know that it is night.'
。眾華合時菩薩受生，適生其中便坐定意，令得現莊嚴三昧，以是三昧見十方佛土微塵數世界中現在諸佛。令于爾時得凈天耳，聞于佛土微塵數十方余世界中現在住世說法，說法諸佛。令其中眾生生已，皆自識宿命，憶念佛土微塵數劫中生事；令其生已，得凈天眼，普見十方佛微塵數佛國莊嚴；令其生已，善具知他心智，以一念頃，知佛土微塵佛剎中，一切眾生心念所行，乃至菩提般涅槃，不失是三昧。夜欲明時，四方香風微妙柔軟觸身生喜來吹華敷；令諸菩薩從三昧覺于華臺起，令得如是神通，一心念頃至一一方佛土微塵數佛剎，親近現在諸佛世尊已，還來本土，于曼陀羅、摩訶曼陀羅花臺上結加趺坐，思惟法門瞻仰如來，如所坐處隨其迴轉，於一切方悉令見我。其中菩薩於法或想若生疑者，令觀我身見即亙然。彼諸菩薩隨欲聞法，適觀我已皆悉令知。其中菩薩令無我所，無所為作乃至身命，其中菩薩皆得不退轉。其中令無不善之名，令其佛土亦無受戒之名、無犯悔語。令其中一切眾生，具三十二大人之相，具那羅延力。令其中無有一人諸根不具，乃至菩提般涅槃。令其中一切眾生其首文𠻬袈裟著身一時俱生，令得善分別三昧，乃至菩提際未曾中失。令其中眾生普集善根，令其中眾生無老、病、苦
現代漢語譯本：當衆菩薩合力之時，菩薩便會受生，恰好出生在其中便會進入禪定，使其獲得現莊嚴三昧。憑藉此三昧，能見到十方佛土如微塵般數量的世界中現在諸佛。使其在此時獲得清凈的天耳，聽到佛土如微塵般數量的十方其他世界中現在住世說法的所有佛陀。使其中的眾生出生后，都能自己認識宿命，憶念佛土如微塵般數量的劫中所經歷的事情；使其出生后，獲得清凈的天眼，普遍見到十方佛如微塵般數量的佛國莊嚴；使其出生后，善於瞭解他人的心智，在一念之間，知曉佛土如微塵般數量的佛剎中，一切眾生的心念所行，乃至菩提涅槃，都不會失去這種三昧。在黎明時分，四方香風微妙柔軟，觸及身體令人喜悅，吹來鮮花鋪滿地面；使諸菩薩從三昧中醒來，從花臺上起身，使其獲得這樣的神通，在一心念之間到達一方佛土如微塵般數量的佛剎，親近現在諸佛世尊后，返回本土，在曼陀羅、摩訶曼陀羅花臺上結跏趺坐，思惟法門，瞻仰如來，隨著所坐之處的旋轉，在一切方向都能看到我。其中的菩薩如果對佛法產生疑惑，讓他們觀看我的身體，就能立刻明白。那些菩薩想要聽聞佛法，只要看到我，就能全部明白。使其中的菩薩沒有我執，沒有所作所為，甚至可以捨棄身命，其中的菩薩都能得到不退轉。使其中沒有不善的名聲，使他們的佛土也沒有受戒的名稱、沒有懺悔的話語。使其中的一切眾生，都具備三十二大丈夫相，具備那羅延力。使其中沒有一個人諸根不全，直到菩提涅槃。使其中的一切眾生，頭上自然出現袈裟，同時穿在身上，使其獲得善分別三昧，直到菩提之際都不會失去。使其中的眾生普遍聚集善根，使其中的眾生沒有衰老、疾病、痛苦。 現代漢語譯本：當衆多菩薩共同發力時，菩薩便會降生，恰好出生在其中便會進入禪定，從而獲得現莊嚴三昧。憑藉此三昧，能見到十方佛土如微塵般數量的世界中現存的諸佛。使其在此時獲得清凈的天耳，聽到佛土如微塵般數量的十方其他世界中現存說法的所有佛陀。使其中的眾生出生后，都能自己認識宿命，憶念佛土如微塵般數量的劫中所經歷的事情；使其出生后，獲得清凈的天眼，普遍見到十方佛如微塵般數量的佛國莊嚴；使其出生后，善於瞭解他人的心智，在一念之間，知曉佛土如微塵般數量的佛剎中，一切眾生的心念所行，乃至菩提涅槃，都不會失去這種三昧。在黎明時分，四方香風微妙柔軟，觸及身體令人喜悅，吹來鮮花鋪滿地面；使諸菩薩從三昧中醒來，從花臺上起身，使其獲得這樣的神通，在一心念之間到達一方佛土如微塵般數量的佛剎，親近現存的諸佛世尊后，返回本土，在曼陀羅、摩訶曼陀羅花臺上結跏趺坐，思惟法門，瞻仰如來，隨著所坐之處的旋轉，在一切方向都能看到我。其中的菩薩如果對佛法產生疑惑，讓他們觀看我的身體，就能立刻明白。那些菩薩想要聽聞佛法，只要看到我，就能全部明白。使其中的菩薩沒有我執，沒有所作所為，甚至可以捨棄身命，其中的菩薩都能得到不退轉。使其中沒有不善的名聲，使他們的佛土也沒有受戒的名稱、沒有懺悔的話語。使其中的一切眾生，都具備三十二大丈夫相，具備那羅延力。使其中沒有一個人諸根不全，直到菩提涅槃。使其中的一切眾生，頭上自然出現袈裟，同時穿在身上，使其獲得善分別三昧，直到菩提之際都不會失去。使其中的眾生普遍聚集善根，使其中的眾生沒有衰老、疾病、痛苦。
English version: When the multitude of Bodhisattvas unite their power, a Bodhisattva will be born, and upon being born, they will enter into samadhi, enabling them to attain the Samadhi of Manifesting Splendor. Through this samadhi, they can see the Buddhas present in the countless worlds of the ten directions, as numerous as dust particles. At that time, they will gain pure heavenly ears, hearing all the Buddhas in the other worlds of the ten directions, as numerous as dust particles, who are currently residing and teaching the Dharma. Upon being born, the beings within will be able to recognize their past lives and remember the events of countless kalpas, as numerous as dust particles, in the Buddha lands; upon being born, they will gain pure heavenly eyes, universally seeing the splendor of the Buddha lands in the ten directions, as numerous as dust particles; upon being born, they will be skilled in knowing the minds of others, and in a single thought, they will know the thoughts and actions of all beings in the Buddha lands, as numerous as dust particles, up to Bodhi and Nirvana, without losing this samadhi. At dawn, fragrant winds from the four directions, subtle and soft, will touch their bodies, bringing joy, and will blow flowers to cover the ground; the Bodhisattvas will awaken from samadhi, rise from the flower platforms, and gain such supernatural powers that in a single thought, they can reach the Buddha lands of one direction, as numerous as dust particles, approach the present Buddhas, and then return to their own land, sitting cross-legged on the mandara and mahamandara flower platforms, contemplating the Dharma, and gazing upon the Tathagata. As they turn in their seats, they will be able to see me in all directions. If any Bodhisattva has doubts about the Dharma, let them look at my body, and they will immediately understand. Those Bodhisattvas who wish to hear the Dharma, upon seeing me, will understand everything. The Bodhisattvas within will have no attachment to self, no actions to perform, and can even give up their lives; these Bodhisattvas will all attain non-retrogression. There will be no unwholesome names among them, and in their Buddha lands, there will be no name for precepts or words of repentance. All beings within will possess the thirty-two marks of a great man and the strength of Narayana. There will be no one among them with incomplete faculties, up to Bodhi and Nirvana. All beings within will have their heads naturally adorned with a kasaya, which they will wear simultaneously, and they will attain the Samadhi of Good Discrimination, which they will never lose until the time of Bodhi. The beings within will universally gather roots of goodness, and they will be free from old age, sickness, and suffering. English version: When many Bodhisattvas join their efforts, a Bodhisattva will be born, and upon being born, they will enter into samadhi, thus attaining the Samadhi of Manifesting Splendor. Through this samadhi, they can see the existing Buddhas in the countless worlds of the ten directions, as numerous as dust particles. At that time, they will gain pure heavenly ears, hearing all the existing Buddhas in the other worlds of the ten directions, as numerous as dust particles, who are currently teaching the Dharma. Upon being born, the beings within will be able to recognize their past lives and remember the events of countless kalpas, as numerous as dust particles, in the Buddha lands; upon being born, they will gain pure heavenly eyes, universally seeing the splendor of the Buddha lands in the ten directions, as numerous as dust particles; upon being born, they will be skilled in knowing the minds of others, and in a single thought, they will know the thoughts and actions of all beings in the Buddha lands, as numerous as dust particles, up to Bodhi and Nirvana, without losing this samadhi. At dawn, fragrant winds from the four directions, subtle and soft, will touch their bodies, bringing joy, and will blow flowers to cover the ground; the Bodhisattvas will awaken from samadhi, rise from the flower platforms, and gain such supernatural powers that in a single thought, they can reach the Buddha lands of one direction, as numerous as dust particles, approach the existing Buddhas, and then return to their own land, sitting cross-legged on the mandara and mahamandara flower platforms, contemplating the Dharma, and gazing upon the Tathagata. As they turn in their seats, they will be able to see me in all directions. If any Bodhisattva has doubts about the Dharma, let them look at my body, and they will immediately understand. Those Bodhisattvas who wish to hear the Dharma, upon seeing me, will understand everything. The Bodhisattvas within will have no attachment to self, no actions to perform, and can even give up their lives; these Bodhisattvas will all attain non-retrogression. There will be no unwholesome names among them, and in their Buddha lands, there will be no name for precepts or words of repentance. All beings within will possess the thirty-two marks of a great man and the strength of Narayana. There will be no one among them with incomplete faculties, up to Bodhi and Nirvana. All beings within will have their heads naturally adorned with a kasaya, which they will wear simultaneously, and they will attain the Samadhi of Good Discrimination, which they will never lose until the time of Bodhi. The beings within will universally gather roots of goodness, and they will be free from old age, sickness, and suffering.
。有菩薩于中壽欲終時，結加趺坐而般涅槃，身中出火以自阇維香風來吹；彼舍利置於他方無佛土中，令成如意珠寶，如轉輪王明凈摩尼之寶；其中眾生有見彼摩尼寶光者，有見摩尼寶者，有復觸者；令彼一切不受地獄、餓鬼、畜生之苦，乃至菩提般涅槃未曾受痛，于中命終。其有諸佛現在住其世，為眾生說法生如是處。彼得生已，于諸佛所聞說妙法發菩提心；適發心已，令得不退轉阿耨多羅三藐三菩提。我佛土中，無有一人不入三昧而命終者，亦無苦痛無相戀著別離命終，于中終已令不生難處無佛國土中。至菩提際，未嘗不見佛，未嘗不聞法，未嘗不供養僧。令其中一切眾生無穢濁、瞋恚、愛憎、慳嫉、無明、吾我于中生也。其佛土中，令無聲聞及辟支佛，純諸菩薩。潤心、軟心、無怨心、不濁心、寂心、定心，如是菩薩充滿其中。令我佛土莊嚴明凈，現於十方佛剎微塵數余世界中，香亦遍至，使其眾生常樂充滿。令其佛土不聞苦聲。
「『我當爾所時行菩薩行，為菩薩時先立如是凈莊嚴佛土，安置如是凈意眾充滿佛剎，然後我于其中成阿耨多羅三藐三菩提。我逮菩提時令光明無量，又我身相莊嚴，令於十方千佛土微塵數余佛剎中皆悉遍現
現代漢語譯本：有菩薩在壽命將盡時，結跏趺坐而入涅槃，身體中發出火焰自行焚化，香風吹拂；他們的舍利被安置在其他沒有佛的國土中，使其成為如意寶珠，如同轉輪王明凈的摩尼寶珠；其中的眾生，有的見到摩尼寶珠的光芒，有的見到摩尼寶珠本身，有的觸控到它；使他們一切都不受地獄、餓鬼、畜生的痛苦，乃至菩提涅槃之前都不曾受過痛苦，在那裡結束生命。那些有佛現在住世，為眾生說法而生到這樣地方的人，他們得到出生后，在諸佛那裡聽聞微妙的佛法，發起菩提心；剛發起菩提心，就讓他們得到不退轉的阿耨多羅三藐三菩提。我的佛土中，沒有一個人不是在入三昧的狀態下結束生命的，也沒有痛苦，沒有執著，沒有離別的痛苦而結束生命，在那裡結束生命后，讓他們不生在艱難的地方，不生在沒有佛的國土中。直到菩提的境界，不曾不見佛，不曾不聞法，不曾不供養僧。使其中的一切眾生沒有污穢、嗔恨、愛憎、慳吝嫉妒、無明、我執在那裡產生。在我的佛土中，沒有聲聞和辟支佛，只有菩薩。他們的心是滋潤的、柔軟的、沒有怨恨的、不污濁的、寂靜的、安定的，這樣的菩薩充滿其中。使我的佛土莊嚴明凈，顯現在十方佛剎微塵數那樣多的其他世界中，香氣也遍佈到那裡，使那裡的眾生常常充滿快樂。使我的佛土聽不到痛苦的聲音。 『我應當在那個時候修行菩薩行，作為菩薩時先建立這樣清凈莊嚴的佛土，安置這樣清凈意念的眾生充滿佛剎，然後我才在那裡成就阿耨多羅三藐三菩提。我證得菩提時，使光明無量，而且我的身相莊嚴，使在十方千佛土微塵數那樣多的其他佛剎中都完全顯現。』
English version: There are Bodhisattvas who, when their lifespan is about to end, sit in full lotus posture and enter Nirvana. Flames emerge from their bodies, self-cremating, and fragrant winds blow. Their relics are placed in other Buddha-less lands, transforming into wish-fulfilling jewels, like the clear Mani jewel of a Chakravartin king. Among the beings there, some see the light of the Mani jewel, some see the Mani jewel itself, and some touch it. This ensures that none of them suffer the pains of hell, hungry ghosts, or animals. Until they reach Bodhi Nirvana, they never experience pain, and they end their lives there. Those who are born in such places where Buddhas are currently residing and teaching the Dharma, upon being born, hear the wonderful Dharma from the Buddhas and generate the Bodhi mind. As soon as they generate the Bodhi mind, they attain non-retrogression in Anuttara-samyak-sambodhi. In my Buddha-land, no one passes away without being in Samadhi, nor do they pass away with pain, attachment, or the suffering of separation. Upon passing away there, they are not reborn in difficult places or in Buddha-less lands. Until the attainment of Bodhi, they never fail to see the Buddha, never fail to hear the Dharma, and never fail to make offerings to the Sangha. May all beings there be free from defilement, hatred, love and aversion, stinginess and jealousy, ignorance, and the ego. In my Buddha-land, may there be no Sravakas or Pratyekabuddhas, only Bodhisattvas. May their hearts be nourished, soft, without resentment, unblemished, peaceful, and stable. May such Bodhisattvas fill it. May my Buddha-land be adorned and pure, appearing in countless other worlds, as many as the dust particles in ten directions of Buddha-lands. May its fragrance spread everywhere, and may the beings there always be filled with joy. May no sound of suffering be heard in my Buddha-land. 'I shall practice the Bodhisattva path at that time. As a Bodhisattva, I will first establish such a pure and adorned Buddha-land, and settle such pure-minded beings to fill the Buddha-land. Then, I will attain Anuttara-samyak-sambodhi there. When I attain Bodhi, may my light be immeasurable, and may my form be adorned, so that it appears completely in countless other Buddha-lands, as many as the dust particles in a thousand Buddha-lands in the ten directions.'
。于中眾生有見我者，令彼眾生滅除貪慾、瞋恚、愚癡、慳嫉、吾我、嫌恨、結使，悉皆令滅，發菩提心隨其所欲，三昧陀羅尼忍辱以見我故悉皆令得。其有眾生生寒冰地獄者，見我已受暖暖樂受得是快樂，譬如比丘入第三禪；彼見我已令其身意極樂充滿，皆發阿耨多羅三藐三菩提心，于中命終來生我國，得不退轉阿耨多羅三藐三菩提。若眾生生餓鬼中，得見我已，略說，令不退轉阿耨多羅三藐三菩提。畜生亦如是說。如是我光倍照諸天，令我壽命無量，無能數者，除薩婆若智。我逮菩提時，於十方無量阿僧祇無稱無邊余世界中，諸佛世尊讚歎稱譽。我令其中眾生聞名者，于彼所作善根迴向我剎，彼命終已來生我國，除無間罪、非毀正法、謗賢聖者。我逮菩提時，于無量阿僧祇余佛剎中，眾生聞我名號求生我國，命欲終時，我與無量大眾圍繞，入無曀三昧而現其前。如是善說，令彼眾生心得歡喜一切苦滅；以是歡喜悟畢定三昧，令其心得法忍之樂，彼命終已得生我國。又余佛土乏七財者，不樂求三乘，亦不樂求人天之福，又不樂求三善福地，樂著非法慳貪嫉妒，樂近邪法眾生之類，以墮無墮三昧，彼諸眾生命欲終時現住其前，與無量眾圍繞，而為說法
現代漢語譯本：如果眾生之中有能見到我的，我將使他們滅除貪慾、嗔恚、愚癡、慳吝嫉妒、我執、嫌恨、煩惱結縛，全部都令其滅除，並使他們發起菩提心，隨其所愿，通過三昧、陀羅尼、忍辱而見到我，全部都令他們獲得。如果有眾生生於寒冰地獄，見到我后，會感受到溫暖的快樂，得到這種快樂，就像比丘進入第三禪一樣；他們見到我后，會使他們的身心充滿極樂，都發起無上正等正覺之心，在此之中命終后，來生我的國土，得到不退轉的無上正等正覺。如果眾生生於餓鬼道中，見到我后，簡略地說，令他們不退轉于無上正等正覺。畜生道也是這樣說。我的光明也同樣照耀諸天，使我的壽命無量，沒有誰能夠數得清，除了薩婆若智。當我證得菩提時，在十方無量阿僧祇無數無邊的其他世界中，諸佛世尊都讚歎稱譽我。我使其中聽到我名號的眾生，將他們所作的善根迴向我的佛剎，他們命終後會來生我的國土，除了犯無間罪、誹謗正法、詆譭賢聖的人。當我證得菩提時，在無量阿僧祇其他佛剎中，眾生聽到我的名號，求生我的國土，當他們壽命將盡時，我與無量大眾圍繞，進入無礙三昧而顯現在他們面前。這樣善巧地說法，使那些眾生內心歡喜，一切痛苦都滅除；因為這種歡喜而領悟到究竟的三昧，使他們的內心得到法忍的快樂，他們命終后就能往生我的國土。還有其他佛土缺少七種財富的人，不樂於求取三乘，也不樂於求取人天之福，也不樂於求取三善福地，喜歡執著于非法，慳吝貪婪嫉妒，喜歡親近邪法的眾生，因為墮入無墮三昧，這些眾生在壽命將盡時，我會顯現在他們面前，與無量大眾圍繞，而為他們說法。 現代漢語譯本：我將使他們滅除貪慾、嗔恚、愚癡、慳吝嫉妒、我執、嫌恨、煩惱結縛，全部都令其滅除，並使他們發起菩提心，隨其所愿，通過三昧、陀羅尼、忍辱而見到我，全部都令他們獲得。如果有眾生生於寒冰地獄，見到我后，會感受到溫暖的快樂，得到這種快樂，就像比丘進入第三禪一樣；他們見到我后，會使他們的身心充滿極樂，都發起無上正等正覺之心，在此之中命終后，來生我的國土，得到不退轉的無上正等正覺。如果眾生生於餓鬼道中，見到我后，簡略地說，令他們不退轉于無上正等正覺。畜生道也是這樣說。我的光明也同樣照耀諸天，使我的壽命無量，沒有誰能夠數得清，除了薩婆若智。當我證得菩提時，在十方無量阿僧祇無數無邊的其他世界中，諸佛世尊都讚歎稱譽我。我使其中聽到我名號的眾生，將他們所作的善根迴向我的佛剎，他們命終後會來生我的國土，除了犯無間罪、誹謗正法、詆譭賢聖的人。當我證得菩提時，在無量阿僧祇其他佛剎中，眾生聽到我的名號，求生我的國土，當他們壽命將盡時，我與無量大眾圍繞，進入無礙三昧而顯現在他們面前。這樣善巧地說法，使那些眾生內心歡喜，一切痛苦都滅除；因為這種歡喜而領悟到究竟的三昧，使他們的內心得到法忍的快樂，他們命終后就能往生我的國土。還有其他佛土缺少七種財富的人，不樂於求取三乘，也不樂於求取人天之福，也不樂於求取三善福地，喜歡執著于非法，慳吝貪婪嫉妒，喜歡親近邪法的眾生，因為墮入無墮三昧，這些眾生在壽命將盡時，我會顯現在他們面前，與無量大眾圍繞，而為他們說法。
English version: If there are sentient beings who see me, I will cause them to extinguish greed, hatred, ignorance, stinginess, jealousy, ego, resentment, and all fetters, completely eliminating them. I will also cause them to generate the Bodhi mind, according to their desires, and through samadhi, dharani, and forbearance, upon seeing me, I will enable them to attain all these. If there are sentient beings born in the cold hells, upon seeing me, they will experience the warmth of joy, obtaining this happiness, just like a bhikkhu entering the third dhyana; upon seeing me, their bodies and minds will be filled with supreme bliss, and they will all generate the mind of Anuttara-samyak-sambodhi. Upon dying in that state, they will be reborn in my land, attaining non-retrogression from Anuttara-samyak-sambodhi. If sentient beings are born in the realm of hungry ghosts, upon seeing me, briefly speaking, I will cause them not to regress from Anuttara-samyak-sambodhi. The same is said for the animal realm. My light also shines upon the heavens, making my lifespan immeasurable, beyond anyone's ability to count, except for the wisdom of Sarvajna. When I attain Bodhi, in the immeasurable, countless, boundless other worlds of the ten directions, the Buddhas, the World Honored Ones, will praise and extol me. I will cause the sentient beings therein who hear my name to dedicate the roots of good they have cultivated to my Buddha-land. Upon their death, they will be reborn in my land, except for those who have committed the five heinous crimes, slandered the true Dharma, or defamed the sages. When I attain Bodhi, in the immeasurable, countless other Buddha-lands, sentient beings who hear my name and seek rebirth in my land, when their lives are about to end, I, surrounded by an immeasurable assembly, will enter the unobstructed samadhi and appear before them. In this way, I will skillfully teach, causing those sentient beings to rejoice in their hearts, and all suffering will be extinguished; through this joy, they will awaken to the ultimate samadhi, enabling their minds to attain the joy of Dharma-acceptance. Upon their death, they will be reborn in my land. Furthermore, in other Buddha-lands, those who lack the seven treasures, who do not delight in seeking the three vehicles, nor in seeking the blessings of humans and gods, nor in seeking the three good realms, who are attached to unlawful things, are stingy, greedy, and jealous, and who delight in being close to heretical teachings, because they have fallen into the non-falling samadhi, when these sentient beings are about to die, I will appear before them, surrounded by an immeasurable assembly, and teach them the Dharma. English version: I will cause them to extinguish greed, hatred, ignorance, stinginess, jealousy, ego, resentment, and all fetters, completely eliminating them. I will also cause them to generate the Bodhi mind, according to their desires, and through samadhi, dharani, and forbearance, upon seeing me, I will enable them to attain all these. If there are sentient beings born in the cold hells, upon seeing me, they will experience the warmth of joy, obtaining this happiness, just like a bhikkhu entering the third dhyana; upon seeing me, their bodies and minds will be filled with supreme bliss, and they will all generate the mind of Anuttara-samyak-sambodhi. Upon dying in that state, they will be reborn in my land, attaining non-retrogression from Anuttara-samyak-sambodhi. If sentient beings are born in the realm of hungry ghosts, upon seeing me, briefly speaking, I will cause them not to regress from Anuttara-samyak-sambodhi. The same is said for the animal realm. My light also shines upon the heavens, making my lifespan immeasurable, beyond anyone's ability to count, except for the wisdom of Sarvajna. When I attain Bodhi, in the immeasurable, countless, boundless other worlds of the ten directions, the Buddhas, the World Honored Ones, will praise and extol me. I will cause the sentient beings therein who hear my name to dedicate the roots of good they have cultivated to my Buddha-land. Upon their death, they will be reborn in my land, except for those who have committed the five heinous crimes, slandered the true Dharma, or defamed the sages. When I attain Bodhi, in the immeasurable, countless other Buddha-lands, sentient beings who hear my name and seek rebirth in my land, when their lives are about to end, I, surrounded by an immeasurable assembly, will enter the unobstructed samadhi and appear before them. In this way, I will skillfully teach, causing those sentient beings to rejoice in their hearts, and all suffering will be extinguished; through this joy, they will awaken to the ultimate samadhi, enabling their minds to attain the joy of Dharma-acceptance. Upon their death, they will be reborn in my land. Furthermore, in other Buddha-lands, those who lack the seven treasures, who do not delight in seeking the three vehicles, nor in seeking the blessings of humans and gods, nor in seeking the three good realms, who are attached to unlawful things, are stingy, greedy, and jealous, and who delight in being close to heretical teachings, because they have fallen into the non-falling samadhi, when these sentient beings are about to die, I will appear before them, surrounded by an immeasurable assembly, and teach them the Dharma.
。以己佛土示彼眾生勸以菩提，令彼眾生於我所得樂喜踴躍發菩提心，令彼一切苦痛除滅，得日燈三昧令舍愚癡，命終之後得生我國。』
「佛言：『善哉，善哉！善男子！所愿甚善。』彼白佛言：『世尊！若我如是意滿，于佛剎微塵數十方余佛土中，令雨奇妙海此岸栴檀之末，于中眾生聞是香者，令彼一切發菩提心，令我於今得如願三昧已而自得見。』
「善男子！彼適愿已，得如願三昧自見佛土，微塵數十方余世界中，雨奇妙海此岸栴檀之末，見於十方各過數眾生叉手合掌發菩提心。佛言：『善男子！雨香甚速，勸過數眾生於菩提。善男子！是故字汝為師子香。于當來世過一恒河沙數阿僧祇，始入二恒河沙數阿僧祇，于上方去此佛土，過四十二恒河沙數佛剎微塵數佛土，有世界名紺香光明無塵。汝師子香！于中當成阿耨多羅三藐三菩提，號光明無塵上身香月自在王如來、應供、正遍知乃至佛世尊。』
「善男子！爾時師子香菩薩五體禮如來足。寶藏如來言：
「『起人修羅天所敬， 當爲世尊濟眾生； 汝斷三界苦結縛， 汝當得妙無上士。』
大乘悲分陀利經第八王子授記品第九
「善男子！爾時海濟婆羅門語第八王子阿摸具，略說
『以我自己的佛土向那些眾生展示，勸導他們發起菩提心，使那些眾生因我所獲得的快樂而歡喜踴躍，發起菩提心，使他們的一切痛苦都消除，獲得日燈三昧，從而捨棄愚癡，命終之後能夠往生我的佛國。』 『佛說：『好啊，好啊！善男子！你的願望很好。』 他對佛說：『世尊！如果我能如願以償，在如微塵數般多的十方其他佛土中，降下奇妙的海此岸栴檀之末，其中眾生聞到這香氣，就讓他們都發起菩提心，讓我現在就得到如願三昧，並且能夠親眼見到。』 『善男子！他剛發完愿，就得到了如願三昧，親眼見到了自己的佛土，在如微塵數般多的十方其他世界中，降下了奇妙的海此岸栴檀之末，看到十方各處無數的眾生叉手合掌，發起了菩提心。佛說：『善男子！降香的速度非常快，勸導了無數的眾生髮起菩提心。善男子！因此稱你為師子香。在未來的世間，經過一恒河沙數阿僧祇，開始進入二恒河沙數阿僧祇，在上方，距離此佛土，經過四十二恒河沙數佛剎微塵數佛土，有一個世界名為紺香光明無塵。你師子香！在那裡將成就阿耨多羅三藐三菩提，號為光明無塵上身香月自在王如來、應供、正遍知乃至佛世尊。』 『善男子！那時，師子香菩薩五體投地禮拜如來。寶藏如來說：』 『『你將受到人、修羅、天人的尊敬，應當成為世尊，救濟眾生；你將斷除三界的痛苦束縛，你將獲得美妙無上的果位。』 《大乘悲分陀利經》第八王子授記品第九 『善男子！那時，海濟婆羅門對第八王子阿摸具說，簡略地講』
'Showing my own Buddha-land to those beings, I will encourage them to aspire to Bodhi, so that those beings, rejoicing in the happiness I have attained, will joyfully generate the Bodhi mind. I will cause all their suffering to cease, and they will attain the Samadhi of the Sun Lamp, thus abandoning ignorance. After their lives end, they will be reborn in my Buddha-land.' 'The Buddha said, 『Excellent, excellent! Good man! Your aspiration is very good.』 He said to the Buddha, 『World Honored One! If my wish is fulfilled, in the tens of millions of other Buddha-lands in the ten directions, may there rain down the wondrous powder of sandalwood from the shore of the sea, and may all beings who smell this fragrance generate the Bodhi mind. May I now attain the Samadhi of Wish Fulfillment and be able to see it with my own eyes.』 'Good man! As soon as he made this wish, he attained the Samadhi of Wish Fulfillment and saw his own Buddha-land. In the tens of millions of other worlds in the ten directions, there rained down the wondrous powder of sandalwood from the shore of the sea. He saw countless beings in the ten directions, with their palms together, generating the Bodhi mind. The Buddha said, 『Good man! The rain of fragrance is very swift, encouraging countless beings to aspire to Bodhi. Good man! Therefore, you are named Lion Fragrance. In the future world, after passing one Ganges River of Asankhyeyas, and beginning to enter two Ganges Rivers of Asankhyeyas, above, going from this Buddha-land, passing forty-two Ganges Rivers of Buddha-lands of dust-like Buddha-lands, there is a world named Azure Fragrance Light Without Dust. You, Lion Fragrance! There you will attain Anuttara-samyak-sambodhi, and be named Light Without Dust, Upper Body Fragrance Moon Sovereign King Tathagata, Arhat, Samyaksambuddha, and so on, up to the Buddha World Honored One.』 'Good man! At that time, the Bodhisattva Lion Fragrance prostrated himself at the feet of the Tathagata. The Tathagata Treasure Store said:' '『You will be respected by humans, asuras, and devas, you should become a World Honored One, saving all beings; you will cut off the bonds of suffering in the three realms, you will attain the wonderful, unsurpassed state.』 The Ninth Chapter, 'The Prophecy of the Eighth Prince,' of the 'Great Vehicle Compassion Pundarika Sutra' 'Good man! At that time, the Brahmin Sea Savior spoke to the eighth prince, Amoju, briefly saying'
。『世尊！我當爾所時于濁佛剎，為菩薩菩提行菩提行，我先凈十千濁佛剎立如是凈，如紺香光明無塵佛土無異，安置如是種善根清凈意，求大乘諸菩薩充滿其剎，然後我當於中成阿耨多羅三藐三菩提。唯！世尊！我當如是行菩提行，非余菩薩之所能行。世尊！我於此七年中一處靜坐，思惟凈佛功德佛剎莊嚴凈佛土功德，我于中發起現莊嚴三昧等一萬八千菩薩三昧而得修習。世尊！是我以菩薩菩提行菩提行，我以臣婆阇伽枳由邏三昧，常見十方無量無邊余世界中現在住世諸佛世尊，饒益眾生而為說法。又過三世者，見彼諸佛滿一切剎。世尊！我以旋三昧微塵等心，見彼諸佛世尊，菩薩、聲聞、大眾圍繞。我以無依三昧力，佛土微塵數身，禮一一身，以無上雜寶華、無上雜香涂、末鬘飾及與音樂，以此一切無上嚴飾供養諸佛，一一佛土如大海劫行。我以一切修身三昧，於一念頃知一切佛土中微塵數佛行。世尊！我以功德三昧佛土微塵數無上妙贊一一佛。世尊！我以不眴三昧一塵等心見佛充滿一切佛土。世尊！我以無諍三昧一念頃見一切佛土中過去當來現在佛剎莊嚴。世尊！我以首楞嚴三昧入地獄中，化作其身而為說法，勸以菩提令彼發心，于中命終得生為人，值現在世說法諸佛，令彼眾生從佛聞法得不退轉地
現代漢語譯本：『世尊！我那時在污濁的佛土中，爲了菩薩的菩提道而修行，我先凈化一萬個污濁的佛土，使它們像紺香光明無塵的佛土一樣清凈，安置具有這種善根的清凈意念，使大乘的菩薩充滿那些佛土，然後我才在其中成就無上正等正覺。世尊！我應當這樣修行菩提道，這不是其他菩薩所能做到的。世尊！我在這七年中在一個地方，思惟凈化佛土的功德，佛土的莊嚴，以及凈化佛土的功德，我從中發起並修習了現莊嚴三昧等一萬八千種菩薩三昧。世尊！我以菩薩的菩提道修行，我以臣婆阇伽枳由邏三昧，常常看見十方無量無邊的其他世界中現在住世的諸佛世尊，利益眾生併爲他們說法。又看到過去、現在、未來三世的諸佛充滿一切佛土。世尊！我以旋三昧微塵般的心，看見那些佛世尊，菩薩、聲聞、大眾圍繞。我以無依三昧的力量，化現佛土微塵數的身，禮拜每一個身，用無上的雜寶華、無上的雜香涂、末鬘飾以及音樂，用這一切無上的莊嚴供養諸佛，在每一個佛土中都像大海劫一樣修行。我以一切修身三昧，在一念之間知道一切佛土中微塵數佛的修行。世尊！我以功德三昧，用佛土微塵數無上的美妙讚歌讚美每一尊佛。世尊！我以不眴三昧，用一塵般的心看見佛充滿一切佛土。世尊！我以無諍三昧，在一念之間看見一切佛土中過去、未來、現在佛土的莊嚴。世尊！我以首楞嚴三昧進入地獄中，化作其身而為說法，勸導他們發起菩提心，讓他們在其中命終后得生為人，遇到現在世說法諸佛，使那些眾生從佛聞法而得不退轉地。' 現代漢語譯本：'世尊！我那時在污濁的佛土中，爲了菩薩的菩提道而修行，我先凈化一萬個污濁的佛土，使它們像紺香光明無塵的佛土一樣清凈，安置具有這種善根的清凈意念，使大乘的菩薩充滿那些佛土，然後我才在其中成就無上正等正覺。世尊！我應當這樣修行菩提道，這不是其他菩薩所能做到的。世尊！我在這七年中在一個地方，思惟凈化佛土的功德，佛土的莊嚴，以及凈化佛土的功德，我從中發起並修習了現莊嚴三昧等一萬八千種菩薩三昧。世尊！我以菩薩的菩提道修行，我以臣婆阇伽枳由邏三昧，常常看見十方無量無邊的其他世界中現在住世的諸佛世尊，利益眾生併爲他們說法。又看到過去、現在、未來三世的諸佛充滿一切佛土。世尊！我以旋三昧微塵般的心，看見那些佛世尊，菩薩、聲聞、大眾圍繞。我以無依三昧的力量，化現佛土微塵數的身，禮拜每一個身，用無上的雜寶華、無上的雜香涂、末鬘飾以及音樂，用這一切無上的莊嚴供養諸佛，在每一個佛土中都像大海劫一樣修行。我以一切修身三昧，在一念之間知道一切佛土中微塵數佛的修行。世尊！我以功德三昧，用佛土微塵數無上的美妙讚歌讚美每一尊佛。世尊！我以不眴三昧，用一塵般的心看見佛充滿一切佛土。世尊！我以無諍三昧，在一念之間看見一切佛土中過去、未來、現在佛土的莊嚴。世尊！我以首楞嚴三昧進入地獄中，化作其身而為說法，勸導他們發起菩提心，讓他們在其中命終后得生為人，遇到現在世說法諸佛，使那些眾生從佛聞法而得不退轉地。'
English version: 'World Honored One! At that time, in the impure Buddha lands, I practiced the Bodhisattva's path to enlightenment. I first purified ten thousand impure Buddha lands, making them as pure as the dustless Buddha lands of dark blue fragrance and light. I established such pure intentions with good roots, filling those lands with Mahayana Bodhisattvas. Then, I will attain Anuttara-samyak-sambodhi within them. World Honored One! I should practice the path to enlightenment in this way, which is beyond the capacity of other Bodhisattvas. World Honored One! For seven years, I stayed in one place, contemplating the merits of purifying Buddha lands, the adornments of Buddha lands, and the merits of purifying Buddha lands. From this, I initiated and cultivated eighteen thousand Bodhisattva samadhis, including the Samadhi of Manifest Adornment. World Honored One! Through the Bodhisattva's path to enlightenment, I, with the Samadhi of the Minister Bhadraka, constantly see the countless Buddhas and World Honored Ones dwelling in the present in the immeasurable other worlds of the ten directions, benefiting sentient beings and teaching them the Dharma. I also see the Buddhas of the past, present, and future filling all Buddha lands. World Honored One! With a mind like a mote of dust through the Revolving Samadhi, I see those Buddhas, World Honored Ones, surrounded by Bodhisattvas, Sravakas, and the great assembly. With the power of the Samadhi of No Reliance, I manifest bodies as numerous as the dust particles in Buddha lands, bowing to each body, and offering the Buddhas with supreme mixed precious flowers, supreme mixed fragrant ointments, garlands, and music. I make these supreme adornment offerings to the Buddhas, practicing in each Buddha land for as many kalpas as the great ocean. With the Samadhi of All Cultivation of the Body, in a single moment, I know the practices of the Buddhas as numerous as the dust particles in all Buddha lands. World Honored One! With the Samadhi of Merit, I praise each Buddha with supreme and wonderful praises as numerous as the dust particles in Buddha lands. World Honored One! With the Samadhi of Unblinking, with a mind like a mote of dust, I see the Buddhas filling all Buddha lands. World Honored One! With the Samadhi of No Strife, in a single moment, I see the adornments of the past, future, and present Buddha lands in all Buddha lands. World Honored One! With the Surangama Samadhi, I enter the hells, transform my body to teach the Dharma, encourage them to arouse the Bodhi mind, so that upon their death, they are reborn as humans, encounter the Buddhas who are teaching the Dharma in the present world, and enable those sentient beings to hear the Dharma from the Buddhas and attain the stage of non-retrogression.' English version: 'World Honored One! At that time, in the impure Buddha lands, I practiced the Bodhisattva's path to enlightenment. I first purified ten thousand impure Buddha lands, making them as pure as the dustless Buddha lands of dark blue fragrance and light. I established such pure intentions with good roots, filling those lands with Mahayana Bodhisattvas. Then, I will attain Anuttara-samyak-sambodhi within them. World Honored One! I should practice the path to enlightenment in this way, which is beyond the capacity of other Bodhisattvas. World Honored One! For seven years, I stayed in one place, contemplating the merits of purifying Buddha lands, the adornments of Buddha lands, and the merits of purifying Buddha lands. From this, I initiated and cultivated eighteen thousand Bodhisattva samadhis, including the Samadhi of Manifest Adornment. World Honored One! Through the Bodhisattva's path to enlightenment, I, with the Samadhi of the Minister Bhadraka, constantly see the countless Buddhas and World Honored Ones dwelling in the present in the immeasurable other worlds of the ten directions, benefiting sentient beings and teaching them the Dharma. I also see the Buddhas of the past, present, and future filling all Buddha lands. World Honored One! With a mind like a mote of dust through the Revolving Samadhi, I see those Buddhas, World Honored Ones, surrounded by Bodhisattvas, Sravakas, and the great assembly. With the power of the Samadhi of No Reliance, I manifest bodies as numerous as the dust particles in Buddha lands, bowing to each body, and offering the Buddhas with supreme mixed precious flowers, supreme mixed fragrant ointments, garlands, and music. I make these supreme adornment offerings to the Buddhas, practicing in each Buddha land for as many kalpas as the great ocean. With the Samadhi of All Cultivation of the Body, in a single moment, I know the practices of the Buddhas as numerous as the dust particles in all Buddha lands. World Honored One! With the Samadhi of Merit, I praise each Buddha with supreme and wonderful praises as numerous as the dust particles in Buddha lands. World Honored One! With the Samadhi of Unblinking, with a mind like a mote of dust, I see the Buddhas filling all Buddha lands. World Honored One! With the Samadhi of No Strife, in a single moment, I see the adornments of the past, future, and present Buddha lands in all Buddha lands. World Honored One! With the Surangama Samadhi, I enter the hells, transform my body to teach the Dharma, encourage them to arouse the Bodhi mind, so that upon their death, they are reborn as humans, encounter the Buddhas who are teaching the Dharma in the present world, and enable those sentient beings to hear the Dharma from the Buddhas and attain the stage of non-retrogression.'
。如是畜生、餓鬼、夜叉、羅剎、阿修羅、龍、緊那羅、摩睺羅伽中，及與天上，如是毗舍阇、富單那、迦吒富單那中，如是人、栴陀羅、賈客淫女中。如是，世尊！隨眾生處而受其形，順彼眾生業行因緣受若苦樂。若有種種工巧伎術，隨類而入現說所行，巧言方便得眾生心，然後誨之正法，勸以阿耨多羅三藐三菩提，令住不退轉無上正遍知。
「『唯！世尊！我當爾所時行菩提行，凈除十千佛土，于中一切眾生，行業結使滅如是毒，乃至一眾生所，令無四魔道。我當如是凈立十千佛土，如光明無塵上身香月自在王如來，紺香無塵世界佛剎莊嚴。我當自凈佛土及以眷屬，如師子香菩薩摩訶薩所愿。唯！世尊！若如是意滿，令十千佛土中一切眾生眾苦除滅，令得一切軟心隨作心，令彼各各自四天下見於諸佛。彼諸眾生，種種眾寶、種種華香、末香、涂香、雜衣、頭舍、幢麾、幡蓋，令自然在手，令彼眾生用供養諸佛，發阿耨多羅三藐三菩提心。我以現莊嚴三昧力，令己自見。』適發是語，如其所愿悉自得見。
「佛言：『善哉，善哉！善男子！如汝普自立凈佛土周匝凈十千佛土，凈無量阿僧祇眾生身意，如是無量阿僧祇諸佛世尊，以如是無量阿僧祇供具而供養之。善男子！是故字汝為普賢
現代漢語譯本：如果是在畜生、餓鬼、夜叉、羅剎、阿修羅、龍、緊那羅、摩睺羅伽之中，以及在天上，像這樣在毗舍阇、富單那、迦吒富單那之中，像這樣在人、旃陀羅、商人之中。世尊！就像這樣，隨著眾生所處的不同而呈現不同的形態，順應那些眾生的業行因緣而承受苦樂。如果有各種各樣的工巧技藝，就隨著不同的類別進入，展現所行的技藝，用巧妙的言辭和方便的方法來獲得眾生的心，然後教誨他們正法，勸導他們發無上正等正覺之心，讓他們安住于不退轉的無上正遍知境界。 『世尊！我應當在那時修行菩薩道，清凈十千佛土，使其中一切眾生的行業和煩惱都像毒一樣滅除，乃至讓一個眾生都沒有四魔的障礙。我應當像這樣清凈地建立十千佛土，如同光明無塵上身香月自在王如來，紺香無塵世界佛剎的莊嚴。我應當自己清凈佛土以及眷屬，如同師子香菩薩摩訶薩的願望。世尊！如果像這樣心願滿足，就讓十千佛土中的一切眾生都消除眾苦，讓他們都得到柔軟的心，隨心所欲，讓他們各自在自己的四天下見到諸佛。那些眾生，種種珍寶、種種花香、末香、涂香、雜衣、頭飾、幢幡、寶蓋，都自然地出現在手中，讓他們用這些來供養諸佛，發起無上正等正覺之心。我用現在莊嚴三昧的力量，讓自己看到這一切。』剛說完這些話，就如他所愿，都自己看到了。 佛說：『好啊，好啊！善男子！就像你普遍地建立清凈的佛土，周遍清凈十千佛土，清凈無量阿僧祇眾生的身心，像這樣用無量阿僧祇的供養來供養無量阿僧祇的諸佛世尊。善男子！因此稱你為普賢。』
English version: If it is among animals, hungry ghosts, yakshas, rakshasas, asuras, dragons, kinnaras, mahoragas, and in the heavens, like this among pisachas, putanas, kataputanas, like this among humans, chandalas, and merchants. Thus, World Honored One! Just like this, according to the different places where beings reside, they take on different forms, and in accordance with the karmic causes and conditions of those beings, they experience suffering and joy. If there are various skillful arts and techniques, they enter according to different categories, displaying the skills they practice, using skillful words and expedient methods to win the hearts of beings, and then teach them the right Dharma, encouraging them to aspire to Anuttara-samyak-sambodhi, and let them dwell in the non-retrogressive, unsurpassed, perfect and complete enlightenment. 'World Honored One! I should practice the Bodhisattva path at that time, purify ten thousand Buddha lands, so that the karma and afflictions of all beings within them are extinguished like poison, and even one being does not have the obstacles of the four maras. I should establish ten thousand Buddha lands purely like this, like the adornment of the Buddha land of the Light Without Dust Upper Body Fragrant Moon Sovereign King Tathagata, the world of Dark Fragrance Without Dust. I should purify my own Buddha land and retinue, as wished by the Lion Fragrance Bodhisattva Mahasattva. World Honored One! If such a wish is fulfilled, let all beings in the ten thousand Buddha lands eliminate all suffering, let them all obtain soft hearts, and let them see all Buddhas in their respective four continents. Let those beings have all kinds of treasures, all kinds of flowers, incense, powdered incense, perfumed incense, various clothes, head ornaments, banners, and canopies naturally appear in their hands, so that they can use these to make offerings to all Buddhas, and arouse the mind of Anuttara-samyak-sambodhi. I use the power of the present adornment samadhi to let myself see all of this.' As soon as he spoke these words, he saw everything as he wished. The Buddha said: 'Excellent, excellent! Good man! Just as you universally establish pure Buddha lands, purify ten thousand Buddha lands all around, purify the bodies and minds of immeasurable asamkhya beings, and make offerings to immeasurable asamkhya Buddhas, World Honored Ones, with immeasurable asamkhya offerings. Good man! Therefore, you are named Samantabhadra.'
。汝普賢，于當來世過一恒河沙數阿僧祇、二恒河沙阿僧祇余少分，在於北方，去此佛土過六十恒河沙數佛剎，有世界名智水凈德，汝普賢！當於其中成阿耨多羅三藐三菩提，號師子奮迅金剛智如來、應供、正遍知乃至佛、世尊。』
「善男子！爾時普賢菩薩摩訶薩五體禮如來足。寶藏如來言：
「『起善智樂調伏心， 于眾生所善堅誓； 于結深河度眾生， 汝知炬妙世作佛。』
大乘悲分陀利經卷第三 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第四
失三藏名今附秦錄
十千人授記品第十
「善男子！于爾時十千懈怠者同發聲言：『唯！世尊！我等欲于凈佛土中，成如來、應供、正遍知，所謂世界普賢菩薩行菩薩行所修凈處，如是我等行六波羅蜜，滿於佛土逮成正覺。』
「善男子！寶藏如來亦復如是，授彼十千懈怠者記：『如普賢菩薩成阿耨多羅三藐三菩提時，汝等亦于周匝世界，成阿耨多羅三藐三菩提
現代漢語譯本：『普賢，在未來的世間，經過一個恒河沙數阿僧祇，再過兩個恒河沙數阿僧祇多一點的時間，在北方，從這個佛土往外經過六十個恒河沙數佛剎，有一個世界名叫智水凈德。普賢！你將在那裡成就阿耨多羅三藐三菩提，號為師子奮迅金剛智如來、應供、正遍知，乃至佛、世尊。』 『善男子！』那時，普賢菩薩摩訶薩五體投地禮拜如來的雙足。寶藏如來說： 『發起善智，樂於調伏內心，對眾生髮下堅定的誓願；在煩惱的深河中度化眾生，你將如明亮的火炬，在世間成佛。』 《大乘悲分陀利經》卷第三 《大正藏》第03冊 No. 0158 《大乘悲分陀利經》 《大乘悲分陀利經》卷第四 失譯者名，今附秦錄 十千人授記品第十 『善男子！』那時，一萬個懈怠的人一同發聲說：『世尊！我們希望在清凈的佛土中，成就如來、應供、正遍知，就像普賢菩薩修行菩薩道所修的清凈之處一樣，我們也要修行六波羅蜜，圓滿佛土，證得正覺。』 『善男子！』寶藏如來也這樣為那一萬個懈怠的人授記：『當普賢菩薩成就阿耨多羅三藐三菩提時，你們也將在周圍的世界，成就阿耨多羅三藐三菩提。』
English version: 'O Samantabhadra, in the future world, after passing one Ganges river sand number of asamkhyas, and then a little more than two Ganges river sand number of asamkhyas, in the north, going beyond sixty Ganges river sand number of Buddha lands from this Buddha land, there is a world named Wisdom Water Pure Virtue. O Samantabhadra! You will attain Anuttara-samyak-sambodhi there, and be named Lion's Swift Vajra Wisdom Tathagata, Arhat, Samyak-sambuddha, and so on, Buddha, World Honored One.' 'Good man!' At that time, the Bodhisattva Mahasattva Samantabhadra prostrated himself with his five limbs at the feet of the Tathagata. The Tathagata Ratnagarbha said: 'Arise with good wisdom, delight in subduing the mind, make firm vows for all beings; ferry beings across the deep river of afflictions, you will be like a bright torch, becoming a Buddha in the world.' The Great Compassion Pundarika Sutra, Volume Three Taisho Tripitaka, Vol. 03, No. 0158, The Great Compassion Pundarika Sutra The Great Compassion Pundarika Sutra, Volume Four Name of the translator lost, now attached to the Qin record Chapter Ten: Prediction for Ten Thousand People 'Good man!' At that time, ten thousand lazy people spoke in unison, saying: 'World Honored One! We wish to attain Tathagata, Arhat, Samyak-sambuddha in a pure Buddha land, just like the pure place where Bodhisattva Samantabhadra practices the Bodhisattva path, we also want to practice the six paramitas, perfect the Buddha land, and attain perfect enlightenment.' 'Good man!' The Tathagata Ratnagarbha also gave predictions to those ten thousand lazy people: 'When Bodhisattva Samantabhadra attains Anuttara-samyak-sambodhi, you will also attain Anuttara-samyak-sambodhi in the surrounding worlds.'
有千人同號智熾鐘自在聲如來；復有千人同號攝自在師子音如來；復有千人同號無垢聲自在王如來；復有千人同號除恐畏音自在王如來；復有千人同號善無垢聲光曜自在王如來；復有五百人同號日明如來；復有五百人同號日藏自在王如來；復七號龍雷如來；八號無畏稱王無垢光如來；十號無光音如來；十一號稱自在聲開法稱音如來；九號德法稱王如來；二十號不可思議意王如來；三號寶幢月自在照牟尼智自在墻微無味王不可思議意智藏如來；十五號智高幢如來；五十號智海王如來；二號大精進音自在王高德劫如來；八十號智無塵疾如來；九十號自在種如來；一百號智善無垢雷自在如來；八十號非食德海王智集力王如來；四十號勝菩提自在王如來、牟尼積疾華如來、積德智意如來、金剛師子戒光音如來、賢上如來、無量光明如來；三師子喜如來、無盡智積寶光如來、智無垢如來、智珊瑚如來
現代漢語譯本 有千人同號智熾鐘自在聲如來；復有千人同號攝自在師子音如來；復有千人同號無垢聲自在王如來；復有千人同號除恐畏音自在王如來；復有千人同號善無垢聲光曜自在王如來；復有五百人同號日明如來；復有五百人同號日藏自在王如來；復七號龍雷如來；八號無畏稱王無垢光如來；十號無光音如來；十一號稱自在聲開法稱音如來；九號德法稱王如來；二十號不可思議意王如來；三號寶幢月自在照牟尼智自在墻微無味王不可思議意智藏如來；十五號智高幢如來；五十號智海王如來；二號大精進音自在王高德劫如來；八十號智無塵疾如來；九十號自在種如來；一百號智善無垢雷自在如來；八十號非食德海王智集力王如來；四十號勝菩提自在王如來、牟尼積疾華如來、積德智意如來、金剛師子戒光音如來、賢上如來、無量光明如來；三師子喜如來、無盡智積寶光如來、智無垢如來、智珊瑚如來
English version There are a thousand Buddhas with the same name, 'Wisdom-Blazing Bell Sovereign Sound Thus Come One'; again, there are a thousand Buddhas with the same name, 'Grasping Sovereign Lion Sound Thus Come One'; again, there are a thousand Buddhas with the same name, 'Immaculate Sound Sovereign King Thus Come One'; again, there are a thousand Buddhas with the same name, 'Dispelling Fear Sound Sovereign King Thus Come One'; again, there are a thousand Buddhas with the same name, 'Good Immaculate Sound Light Shining Sovereign King Thus Come One'; again, there are five hundred Buddhas with the same name, 'Sun Bright Thus Come One'; again, there are five hundred Buddhas with the same name, 'Sun Treasury Sovereign King Thus Come One'; again, seven are named 'Dragon Thunder Thus Come One'; eight are named 'Fearless Renowned King Immaculate Light Thus Come One'; ten are named 'Lightless Sound Thus Come One'; eleven are named 'Renowned Sovereign Sound Opening Dharma Renowned Sound Thus Come One'; nine are named 'Virtue Dharma Renowned King Thus Come One'; twenty are named 'Inconceivable Intention King Thus Come One'; three are named 'Jewel Banner Moon Sovereign Illuminating Muni Wisdom Sovereign Wall Subtle Tasteless King Inconceivable Intention Wisdom Treasury Thus Come One'; fifteen are named 'Wisdom High Banner Thus Come One'; fifty are named 'Wisdom Ocean King Thus Come One'; two are named 'Great Vigor Sound Sovereign King High Virtue Kalpa Thus Come One'; eighty are named 'Wisdom Dustless Swift Thus Come One'; ninety are named 'Sovereign Seed Thus Come One'; one hundred are named 'Wisdom Good Immaculate Thunder Sovereign Thus Come One'; eighty are named 'Non-Food Virtue Ocean King Wisdom Gathering Power King Thus Come One'; forty are named 'Victorious Bodhi Sovereign King Thus Come One', 'Muni Accumulated Swift Flower Thus Come One', 'Accumulated Virtue Wisdom Intention Thus Come One', 'Vajra Lion Precept Light Sound Thus Come One', 'Virtuous Supreme Thus Come One', 'Immeasurable Light Thus Come One'; three are named 'Lion Joy Thus Come One', 'Inexhaustible Wisdom Accumulated Jewel Light Thus Come One', 'Wisdom Immaculate Thus Come One', 'Wisdom Coral Thus Come One'
；二師子稱如來、通德王如來、法華雨如來、光踴高如來、法踴王無垢如來、香自在如來、無垢眼如來、大積如來、阿僧祇力王如來、自智福德力如來、智衣如來、自在如來、阿僧祇饒益如來、智積如來、大高如來、力藏如來、德沈如來、枝華幢如來、照眾如來、無癡德王如來、金剛上如來、法勝如來、聲帝王如來、自執金剛持寶如來、自在踴幢止劫如來、樂云法用婆羅王如來、普德海王如來、智積如來、智焰華如來、眾世主自在如來、優曇缽華金幢如來、法幢雷王如來、栴檀善安隱起(丹超)勢如來、幢最燈如來、智起(丹超)如來、堅幢滅如來、法稱如來、降魔德焰如來、阇那波羅沙睺如來、智燈如來、安隱王如來、智音如來、幢集如來、金剛如來、金剛曜如來、莊嚴王如來、阇夜僧棄如來、善安意如來、月王如來、超吼王如來、婆羅王如來；八十師子步如來；五十那羅延勝藏如來；七十寶積德如來；三十月藏如來；二十星宿稱如來；三十德力婆羅王如來；九十軟音如來、梵上堅固如來；復有十號香華勝稱王如來；七十光明圓月照王如來；三十香華上如來、無量德海如來、智上如來、閻浮影如來；一百二德山幢如來、師子最如來；百一龍吼華曜王如來、善香種無我如來、無量德曜王劫如來
；二師子稱如來、通德王如來、法華雨如來、光踴高如來、法踴王無垢如來、香自在如來、無垢眼如來、大積如來、阿僧祇力王如來、自智福德力如來、智衣如來、自在如來、阿僧祇饒益如來、智積如來、大高如來、力藏如來、德沈如來、枝華幢如來、照眾如來、無癡德王如來、金剛上如來、法勝如來、聲帝王如來、自執金剛持寶如來、自在踴幢止劫如來、樂云法用婆羅王如來、普德海王如來、智積如來、智焰華如來、眾世主自在如來、優曇缽華金幢如來、法幢雷王如來、栴檀善安隱起(丹超)勢如來、幢最燈如來、智起(丹超)如來、堅幢滅如來、法稱如來、降魔德焰如來、阇那波羅沙睺如來、智燈如來、安隱王如來、智音如來、幢集如來、金剛如來、金剛曜如來、莊嚴王如來、阇夜僧棄如來、善安意如來、月王如來、超吼王如來、婆羅王如來；八十師子步如來；五十那羅延勝藏如來；七十寶積德如來；三十月藏如來；二十星宿稱如來；三十德力婆羅王如來；九十軟音如來、梵上堅固如來；復有十號香華勝稱王如來；七十光明圓月照王如來；三十香華上如來、無量德海如來、智上如來、閻浮影如來；一百二德山幢如來、師子最如來；百一龍吼華曜王如來、善香種無我如來、無量德曜王劫如來
; Two Lions Named Tathagata, Universal Virtue King Tathagata, Dharma Flower Rain Tathagata, Light Leaping High Tathagata, Dharma Leaping King Immaculate Tathagata, Fragrance Free Tathagata, Immaculate Eye Tathagata, Great Accumulation Tathagata, Asamkhya Power King Tathagata, Self-Wisdom Merit Power Tathagata, Wisdom Robe Tathagata, Free Tathagata, Asamkhya Benefit Tathagata, Wisdom Accumulation Tathagata, Great High Tathagata, Power Treasury Tathagata, Virtue Submerged Tathagata, Branch Flower Banner Tathagata, Illuminating All Tathagata, Non-Delusion Virtue King Tathagata, Vajra Supreme Tathagata, Dharma Victory Tathagata, Voice Emperor King Tathagata, Self-Holding Vajra Holder Treasure Tathagata, Free Leaping Banner Stopping Kalpa Tathagata, Joyful Cloud Dharma Use Brahmin King Tathagata, Universal Virtue Sea King Tathagata, Wisdom Accumulation Tathagata, Wisdom Flame Flower Tathagata, Lord of the World Free Tathagata, Udumbara Flower Golden Banner Tathagata, Dharma Banner Thunder King Tathagata, Sandalwood Good Peace Arising (Dan Chao) Power Tathagata, Banner Supreme Lamp Tathagata, Wisdom Arising (Dan Chao) Tathagata, Firm Banner Extinguishing Tathagata, Dharma Name Tathagata, Subduing Mara Virtue Flame Tathagata, Jhana Paramita Tathagata, Wisdom Lamp Tathagata, Peace King Tathagata, Wisdom Sound Tathagata, Banner Gathering Tathagata, Vajra Tathagata, Vajra Radiance Tathagata, Adornment King Tathagata, Jaya Sangha Abandoned Tathagata, Good Peaceful Mind Tathagata, Moon King Tathagata, Surpassing Roar King Tathagata, Brahmin King Tathagata; Eighty Lion Steps Tathagata; Fifty Narayana Victory Treasury Tathagata; Seventy Jewel Accumulation Virtue Tathagata; Thirty Moon Treasury Tathagata; Twenty Constellation Named Tathagata; Thirty Virtue Power Brahmin King Tathagata; Ninety Soft Sound Tathagata, Brahma Supreme Firm Tathagata; Also, there are ten names Fragrant Flower Victory Named King Tathagata; Seventy Light Round Moon Illuminating King Tathagata; Thirty Fragrant Flower Supreme Tathagata, Immeasurable Virtue Sea Tathagata, Wisdom Supreme Tathagata, Jambudvipa Shadow Tathagata; One Hundred and Two Virtue Mountain Banner Tathagata, Lion Supreme Tathagata; One Hundred and One Dragon Roar Flower Radiance King Tathagata, Good Fragrance Seed No Self Tathagata, Immeasurable Virtue Radiance King Kalpa Tathagata
；復有千人同號舍法智龍王解脫覺世海眼止如來、應供、正遍知。汝等各于異國一日同時，當成阿耨多羅三藐三菩提，當壽十小劫。汝等亦當同日入無上涅槃，后佛土正法七日皆滅。』
「彼十千人五體稽首禮寶藏如來足。寶藏如來言：
「『起汝等妙堅龍吼， 當求習最積善財； 勤修六度莫懈怠， 當爲天人作導師。』
大乘悲分陀利經第九王子授記品第十一
「善男子！爾時海濟婆羅門語第九王子阿彌具，略說。彼白佛言：『我當如是行菩薩行，令十方恒河沙數世界中，恒河沙數現在住世諸佛世尊，證我行菩薩菩提行。唯！世尊！如我今于佛前發菩提心，乃至成阿耨多羅三藐三菩提，于其中間行菩提行莫令心悔，乃至菩提際誓願堅固，如說修行不惱他心；令我不生聲聞、辟支佛心；令我心意不生愛慾，不與眠睡、慠慢、輕弄、誑惱、疑惑共俱；不與殺生、偷盜及非梵行，妄語、兩舌、粗言、綺語、無明、掉動、邪見、嫉妒等俱；無不敬法心，亦無離心。我行菩薩行時，乃至菩提際，莫令心有如是等法。愿我乃至菩提際，舉足下足心常唸佛，乃至菩提際，未曾不見佛、不聞法、不供養僧
現代漢語譯本：又有千人，他們共同發願，要像法智龍王解脫覺世海眼止如來、應供、正遍知一樣。你們各自在不同的國家，在同一天，都將成就無上正等正覺，壽命將有十小劫。你們也將會在同一天進入無上涅槃，之後佛土的正法會在七天內全部滅盡。 那十千人五體投地，禮拜寶藏如來的腳。寶藏如來說： 『起來吧，你們要發出美妙而堅定的龍吼，應當尋求學習積累最豐富的善財；勤奮修行六度，不要懈怠，應當成為天人和眾生的導師。』 《大乘悲分陀利經》第九王子授記品第十一 『善男子！』當時海濟婆羅門對第九王子阿彌具，簡略地說。他向佛說：『我應當這樣修行菩薩行，讓十方恒河沙數世界中，恒河沙數現在住世的諸佛世尊，都來證明我所修行的菩薩菩提行。唯愿世尊！就像我現在在佛前發菩提心一樣，乃至成就無上正等正覺，在這期間修行菩提行，不要讓心後悔，乃至到達菩提的盡頭，誓願都堅固，如所說的那樣修行，不惱亂他人的心；讓我不生起聲聞、辟支佛的心；讓我的心意不生起愛慾，不與睡眠、傲慢、輕慢、欺騙、惱怒、疑惑等一起；不與殺生、偷盜以及非梵行，妄語、兩舌、粗語、綺語、無明、掉舉、邪見、嫉妒等一起；沒有不敬畏佛法的心，也沒有離棄佛法的心。我修行菩薩行的時候，乃至到達菩提的盡頭，不要讓心中有這些法。愿我乃至到達菩提的盡頭，舉足下足時心中常常唸佛，乃至到達菩提的盡頭，未曾不見佛、不聞法、不供養僧。』
English version: Moreover, there were a thousand people who together vowed to be like the Dharma Wisdom Dragon King, the Tathagata, Arhat, Samyaksambuddha, who is liberated, awakened, the eye of the world, and the cessation. Each of you, in different countries, on the same day, will attain Anuttara-samyak-sambodhi, and your lifespan will be ten small kalpas. You will also enter into unsurpassed Nirvana on the same day, after which the true Dharma of the Buddha-land will be completely extinguished in seven days. Those ten thousand people prostrated themselves, bowing at the feet of the Tathagata Ratnagarbha. The Tathagata Ratnagarbha said: 'Arise, you should utter a wonderful and firm dragon's roar, you should seek to learn and accumulate the most abundant wealth of merit; diligently cultivate the six perfections, do not be lazy, you should become the guide for gods and humans.' The Eleventh Chapter, 'The Prophecy of the Ninth Prince,' of the Mahayana Karuna Pundarika Sutra 'Good man!' At that time, the Brahmin Haiji spoke briefly to the ninth prince, Amitabha. He said to the Buddha: 'I should practice the Bodhisattva path in this way, so that the Buddhas, World Honored Ones, who are now living in the countless worlds of the Ganges River sands in the ten directions, may all bear witness to my practice of the Bodhisattva Bodhi path. May it be so, World Honored One! Just as I now generate the Bodhi mind before the Buddha, until I attain Anuttara-samyak-sambodhi, during this time, in practicing the Bodhi path, may my mind not regret, and until the end of Bodhi, may my vows be firm, and as it is said, may I practice without disturbing the minds of others; may I not give rise to the mind of a Sravaka or Pratyekabuddha; may my mind not give rise to desire, and may I not be together with sleep, arrogance, contempt, deception, anger, or doubt; may I not be together with killing, stealing, non-brahmacharya, false speech, divisive speech, harsh speech, frivolous speech, ignorance, agitation, wrong views, or jealousy; may I have no mind that does not respect the Dharma, nor a mind that abandons the Dharma. When I practice the Bodhisattva path, until the end of Bodhi, may my mind not have such dharmas. May it be that until the end of Bodhi, when I lift my feet and put them down, my mind is always mindful of the Buddha, and until the end of Bodhi, may I never not see the Buddha, not hear the Dharma, or not make offerings to the Sangha.'
。在所生處常得出家，常糞掃衣但三衣，樹下止常坐空閑處，常乞食少欲知足，常說法言無染著語；令我具足無量辯才，常不犯根罪，不雜妄語非毀他論，常念于空為女說法，常思惟空。于女人前不露齒笑，不染相動手為人說法。我常于大乘菩薩，有師事供養之心。我若從他聞法敬意如師，我常恭敬沙門婆羅門，尊重供養唯如來前。我不觀應與不應與而為佈施，我於法施不生嫉妒心，我以身命濟應死者，自以精進辦及眾物救厄眾生。我不說在家、出家是非長短；我常觀察利、養、稱、譽，如火如毒如怨，心常遠避。世尊！若我乃至菩提際，成就如世尊前所立誓願者，令我兩手中自然輪寶，千輻輞轂明焰具足。』
「阿彌具王子適發言已，如其所愿輪即在手。復白佛言：『世尊！若我乃至菩提際如是意滿者，令此輪寶往至五濁空佛土中出是大聲，如難陀䟦難陀龍王之聲。一切佛土聲唱是言：「菩薩受記入不妄念智。」唱「修空不動意界法藏」。一切眾生生其中者，此法藏聲入彼耳根；適入耳已，令彼眾生欲愛即滅，瞋恚、愚癡、吾我、慳嫉皆滅；令得思念佛境界智，發阿耨多羅三藐三菩提心。』
「善男子！阿彌具王子遣彼二輪，其輪甚速，譬如諸佛如來神通，如是往至十方無量阿僧祇五濁空佛土中
現代漢語譯本：'在所生之處常常能夠出家，常常穿著糞掃衣，只有三件袈裟，在樹下居住，常常在空閑的地方靜坐，常常乞食，少欲知足，常常說法，言語不帶任何執著；使我具備無量的辯才，常常不犯根本戒，不摻雜妄語，不誹謗他人，常常想著空性，為女性說法，常常思惟空性。在女人面前不露齒而笑，不以染著的心態用手勢為人說法。我常常對大乘菩薩，有像對待老師一樣侍奉供養的心。我如果從他人那裡聽到佛法，會像對待老師一樣恭敬，我常常恭敬沙門和婆羅門，尊重供養，唯有在如來面前才如此。我不考慮應該給予還是不應該給予而進行佈施，我對於法佈施不生嫉妒心，我用自己的身體和生命去救濟那些應該死去的人，自己精進努力，並用眾人的財物去救助危難中的眾生。我不說在家和出家的是非長短；我常常觀察利益、供養、稱讚、名譽，如同火焰、毒藥、仇敵一樣，內心常常遠離它們。世尊！如果我乃至菩提之際，能夠成就像世尊面前所立的誓願，就讓我的兩手中自然出現輪寶，千輻輪輞轂明亮閃耀，具足一切。' 阿彌具王子說完這些話后，如他所愿，輪寶立刻出現在手中。他又對佛說：『世尊！如果我乃至菩提之際，能夠像這樣心願滿足，就讓這個輪寶前往五濁的空佛土中發出巨大的聲音，像難陀和跋難陀龍王的聲音一樣。讓一切佛土都聽到這個聲音，說：「菩薩受記，進入不妄念的智慧。」宣揚「修習空性，不動意界法藏」。一切眾生如果生在其中，這個法藏的聲音進入他們的耳根；剛一進入耳朵，就讓那些眾生的慾望和愛戀立刻熄滅，嗔恨、愚癡、我執、慳吝、嫉妒都熄滅；讓他們能夠思念佛的境界智慧，發起無上正等正覺的心。』 『善男子！阿彌具王子派遣那兩個輪寶，輪寶的速度非常快，就像諸佛如來的神通一樣，這樣前往十方無量阿僧祇的五濁空佛土中。'
English version: 'In the places where I am born, may I always be able to leave home; may I always wear discarded rags, having only three robes; may I dwell under trees, always sitting in quiet places; may I always beg for food, desiring little and being content; may I always preach the Dharma, speaking without any attachment; may I be endowed with immeasurable eloquence, never violating the root precepts, not mixing in false speech, not slandering others, always contemplating emptiness, preaching the Dharma to women, and always contemplating emptiness. May I not show my teeth when smiling in front of women, and not use hand gestures with attachment when preaching the Dharma. May I always have the heart to serve and make offerings to the Mahayana Bodhisattvas as if they were my teachers. If I hear the Dharma from others, may I respect them as if they were my teachers; may I always respect the Shramanas and Brahmins, honoring and making offerings, only as I would before the Tathagata. I do not consider whether I should give or not give when making offerings; I do not harbor jealousy towards the giving of the Dharma; I use my body and life to save those who are about to die, striving diligently myself and using the possessions of others to rescue beings in distress. I do not speak of the rights and wrongs of those who are at home or those who have left home; I always observe profit, offerings, praise, and fame as if they were fire, poison, or enemies, and my heart always avoids them. World Honored One! If I, until the time of Bodhi, can fulfill the vows I have made before the World Honored One, may a wheel jewel naturally appear in my two hands, with a thousand spokes, a bright and radiant rim and hub, complete in all aspects.' After Prince Amitabha had spoken these words, as he wished, the wheel jewel immediately appeared in his hands. He then said to the Buddha, 'World Honored One! If I, until the time of Bodhi, can have my wishes fulfilled in this way, may this wheel jewel go to the impure Buddha lands of the five turbidities and emit a great sound, like the sound of the Naga kings Nanda and Upananda. May all Buddha lands hear this sound, saying, "The Bodhisattva has received the prediction, entering the wisdom of non-false thought." Proclaiming "Cultivating emptiness, the Dharma treasury of the unmoving realm of mind." If all beings are born in those lands, may the sound of this Dharma treasury enter their ears; as soon as it enters their ears, may the desires and attachments of those beings immediately cease, and may anger, ignorance, ego, stinginess, and jealousy all cease; may they be able to contemplate the wisdom of the Buddha's realm, and may they generate the mind of Anuttara-samyak-sambodhi.' 'Good man! Prince Amitabha sent forth those two wheel jewels, and the speed of the wheels was very fast, like the supernatural powers of the Buddhas and Tathagatas, and in this way they went to the immeasurable Asankhya impure Buddha lands of the five turbidities in the ten directions.'
。至已為眾生唱：『菩薩受記入不妄念智，修空不動意界法藏。』其中一切眾生，此法藏音入耳根已，一切欲愛乃至心意嫉妒滅；皆悉思念如佛境界智，發阿耨多羅三藐三菩提心；須臾之頃，彼輪還來王子前住。
「善男子！爾時寶藏如來嘆阿彌具王子言：『善哉，善哉！善男子！如汝行菩薩行所愿甚善，遣此自然輪寶至彼五濁空佛土中，令多阿僧祇億那由他百千眾生，住無濁心、無惱心，勸以菩提。善男子！是故字汝為無惱。汝無惱！當爲世導，汝可取莊嚴佛土，隨汝所欲。』
「阿彌具白佛言：『世尊！我求如是莊嚴佛土，所謂一切黃金為地平正如掌，饒諸天寶周遍其中。令無瓦礫土石諸山，地柔軟觸猶劫波育，足下則下，舉足還復。其中令無地獄、畜生、餓鬼之名。我佛土無諸臭穢，勝天妙香充滿其國，令天曼陀羅華周遍佛土。令其中眾生無有老病，無相畏者，無相惱亂。令其中眾生無有橫死，死無悔恨，無不入三昧而命終者。令其中眾生思惟唸佛而取命終，終已不墮惡趣，不生五濁空佛土中，乃至菩提般涅槃，未常不見佛、不聞法、不供養僧
現代漢語譯本：佛陀已經為眾生宣講：『菩薩受記進入不虛妄的智慧，修習空性不動搖的意界法藏。』其中一切眾生，此法藏的聲音傳入耳中后，一切慾望的愛戀乃至內心的嫉妒都消滅了；都開始思念如同佛的境界智慧，發起無上正等正覺之心；須臾之間，那個輪寶又回到王子麵前停住。 『善男子！』那時寶藏如來讚歎阿彌具王子說：『好啊，好啊！善男子！你所行的菩薩道，所發的願望非常好，派遣這自然輪寶到那五濁的空佛土中，讓無數阿僧祇億那由他百千眾生，安住于無濁的心、無惱的心，勸導他們發起菩提心。善男子！因此稱你為無惱。你無惱！應當成為世間的導師，你可以選取莊嚴的佛土，隨你的意願。』 阿彌具對佛說：『世尊！我所求的莊嚴佛土是這樣的，就是一切都以黃金為地，平坦如手掌，充滿各種天上的珍寶。沒有瓦礫、土石和山巒，地面柔軟如劫波育，腳踩下去會下陷，抬起腳又恢復原狀。其中沒有地獄、畜生、餓鬼的名稱。我的佛土沒有各種臭穢，勝過天上的美妙香氣充滿整個國度，讓天上的曼陀羅花遍佈佛土。讓其中的眾生沒有衰老和疾病，沒有互相畏懼，沒有互相惱亂。讓其中的眾生沒有橫死，死時沒有悔恨，沒有不進入三昧而去世的。讓其中的眾生在思念佛陀中去世，去世后不墮入惡道，不生在五濁的空佛土中，乃至菩提涅槃，不曾不見佛、不曾不聞法、不曾不供養僧。』
English version: The Buddha has already proclaimed to all beings: 『Bodhisattvas, having received predictions, enter into non-delusive wisdom, cultivating the Dharma treasury of the unmoving realm of emptiness.』 Among all beings, once the sound of this Dharma treasury enters their ears, all desires, love, and even jealousy in their hearts are extinguished; they all begin to contemplate the wisdom of the Buddha's realm, and generate the mind of Anuttara-samyak-sambodhi; in a short while, that wheel returns and stops before the prince. 『Good man!』 At that time, Tathagata Treasure praised Prince Amitabha, saying: 『Excellent, excellent! Good man! The Bodhisattva path you have practiced and the vows you have made are very good. You have sent this natural wheel treasure to that impure Buddha-land of the five turbidities, causing countless Asamkhya, nayuta, hundreds of thousands of beings to dwell in a mind free from turbidity and affliction, and encouraging them to generate the Bodhi mind. Good man! Therefore, you are named 'No Affliction'. You, No Affliction! Should become a guide for the world, you may choose a adorned Buddha-land, according to your wishes.』 Amitabha said to the Buddha: 『World Honored One! The adorned Buddha-land that I seek is like this: all the land is made of gold, flat as the palm of a hand, filled with various heavenly treasures. There are no tiles, stones, or mountains, the ground is as soft as a kalpa-yu, sinking when stepped on and returning to its original state when the foot is lifted. There are no names of hell, animals, or hungry ghosts. My Buddha-land has no foul odors, but is filled with fragrances that surpass the heavens, and heavenly mandara flowers cover the Buddha-land. The beings within have no old age or sickness, no fear of each other, and no mutual disturbance. The beings within have no accidental deaths, no regrets at death, and none who die without entering samadhi. The beings within pass away while contemplating the Buddha, and after death, they do not fall into evil realms, nor are they born in the impure Buddha-land of the five turbidities, and until Bodhi Nirvana, they never fail to see the Buddha, never fail to hear the Dharma, and never fail to make offerings to the Sangha.』
。令其中眾生少於愛慾、瞋恚、愚癡；令其中一切眾生修十善業；令其佛土眾生無受戒無犯悔名；令其中眾生魔不得便；令其中眾生無諸醜陋；使其中眾生無有貴賤分別；使其中眾生無我所無所作；令其中聲聞、菩薩乃至夢中無失不凈；令其中一切眾生愛法求法；令其佛土無有一人異學倒見；令其中眾生身無疲懈心無勞惓；使其中一切眾生皆得五通；使其中眾生無飢渴患，隨所欲食充滿寶器而在其前如欲界天；令其中眾生無有屎尿、涕唾、目淚、身汗。令其中無有寒熱；令其中香風軟觸以動人天，隨意所欲有求涼風，有求暖風，有求優缽羅香風，有求木榓香風，有求海此岸香，有求多伽羅香，有求沉水香，有求一切香風，隨心所念悉皆令得；令無如是五濁世界；令其國中有七寶臺，于彼臺中有七寶座，重敷茵蓐安置丹枕，觸甚柔軟如劫波育，人所住處令其寶臺周匝有池，八功德水充滿其中，彼諸眾生以此為用；使其中諸樹行列須曼那莊嚴，以種種華、種種果、種種香、種種衣、種種蓋、種種瓔珞、種種嚴具以莊嚴樹；其中眾生隨所樂衣，于如意樹上取而著之，如是華乃至嚴具隨取服之
現代漢語譯本 愿那裡的眾生減少貪愛、嗔恨和愚癡；愿那裡的所有眾生都修習十善業；愿那佛土的眾生沒有受戒、犯戒和懺悔的名詞；愿那裡的眾生不受魔的干擾；愿那裡的眾生沒有醜陋的容貌；愿那裡的眾生沒有貴賤的分別；愿那裡的眾生沒有『我所』和『所作』的執著；愿那裡的聲聞、菩薩乃至在夢中都沒有不凈的失誤；愿那裡的所有眾生都喜愛佛法、追求佛法；愿那佛土沒有一個人持異端邪說；愿那裡的眾生身體沒有疲憊懈怠，內心沒有勞累厭倦；愿那裡的所有眾生都獲得五神通；愿那裡的眾生沒有飢渴的困擾，想要什麼食物，寶器中就會充滿，出現在他們面前，如同欲界天一樣；愿那裡的眾生沒有大小便、鼻涕、眼淚和汗水；愿那裡沒有寒冷和炎熱；愿那裡有香風輕柔地吹拂，感動人天，隨心所欲，想要涼風就有涼風，想要暖風就有暖風，想要優缽羅香風就有優缽羅香風，想要木榓香風就有木榓香風，想要海此岸香就有海此岸香，想要多伽羅香就有多伽羅香，想要沉水香就有沉水香，想要一切香風，只要心中所想，都能得到；愿那裡沒有像這樣的五濁世界；愿那國中有七寶臺，在那些臺上，有七寶座，上面鋪著柔軟的茵蓐，安置著丹枕，觸感非常柔軟，如同劫波育一樣，人們居住的地方，愿寶臺周圍有池塘，裡面充滿八功德水，那些眾生用這些水；愿那裡的樹木排列整齊，用須曼那花裝飾，用各種各樣的花、各種各樣的果實、各種各樣的香、各種各樣的衣服、各種各樣的傘蓋、各種各樣的瓔珞、各種各樣的裝飾品來裝飾樹木；那裡的眾生想要什麼衣服，就從如意樹上取來穿上，像這樣，花乃至裝飾品，隨取隨用。
English version May the sentient beings there have less desire, hatred, and ignorance; may all sentient beings there cultivate the ten wholesome actions; may the sentient beings in that Buddha-land have no concept of taking precepts, violating precepts, or repenting; may the sentient beings there not be disturbed by demons; may the sentient beings there have no ugliness; may the sentient beings there have no distinctions of noble or lowly; may the sentient beings there have no attachment to 'mine' or 'what is done'; may the Śrāvakas and Bodhisattvas there, even in their dreams, have no impure lapses; may all sentient beings there love the Dharma and seek the Dharma; may that Buddha-land have no one with heterodox views; may the sentient beings there have no physical fatigue or mental weariness; may all sentient beings there attain the five supernormal powers; may the sentient beings there have no suffering from hunger or thirst, and whatever food they desire, may it fill precious vessels and appear before them, like the desire realm heavens; may the sentient beings there have no excrement, urine, mucus, tears, or sweat; may there be no cold or heat there; may fragrant breezes gently blow, moving humans and devas, and according to their desires, may there be cool breezes for those who desire cool breezes, warm breezes for those who desire warm breezes, the fragrance of utpala flowers for those who desire it, the fragrance of wood apple for those who desire it, the fragrance of the shore of the sea for those who desire it, the fragrance of tagara for those who desire it, the fragrance of aloeswood for those who desire it, and the fragrance of all kinds of scents, whatever they think of, may they all obtain it; may there be no such five turbid worlds; may there be seven-jeweled platforms in that land, and on those platforms, may there be seven-jeweled seats, covered with soft mats and placed with crimson pillows, with a touch as soft as kapok, and where people dwell, may there be ponds surrounding the platforms, filled with the eight qualities of water, which those sentient beings use; may the rows of trees there be adorned with sumana flowers, and may the trees be adorned with various flowers, various fruits, various fragrances, various clothes, various canopies, various necklaces, and various ornaments; whatever clothes the sentient beings there desire, may they take them from the wish-fulfilling trees and wear them, and likewise, may they take and use the flowers and ornaments as they wish.
。我菩提樹令七寶成，高千由旬，其莖徑一由旬，枝葉分佈一千由旬，微風來吹枝葉相𢾊，令出柔軟過天妙音，謂波羅蜜、神通、根、力、覺、道之聲，其有聞者心得離欲。令其佛土女人具諸功德，譬如兜率天女，又其中女人無諸臭穢，不兩舌、慳嫉姤。使其男子不與女人觸身行欲，彼生欲心往觀女人，須臾之頃欲心即滅，生大慚愧而去，令得凈無塵三昧，以是三昧常離魔所，終不更生欲心。彼女人以欲心視男子已，令即有胎，適視已欲心俱滅。如是男女處胎身心受樂，譬如三十三天歡喜愛樂。使其佛土男女處胎七日七夜如是受樂，女人懷妊亦受是樂，譬如比丘入第二禪。彼處胎者不為不凈胎垢所污，於七日旦極香甚樂而得出生。令彼女人不受苦痛俱入池浴，令彼女人心即離欲得凈無塵三昧，以是三昧令離魔事常入三昧；先身所作業行因緣，應多億劫受女人身，令以是三昧得盡除卻一切女身，乃至菩提般涅槃更不復受。又有眾生，所作業行應過數劫常受胎苦，我逮菩提時，聞我名號心生喜樂者，于彼命終即來我國，受胎眾生，其中一切所作業行盡彼除滅，乃至菩提際更不受胎生。有眾生善根熟者，令彼華中化生，有少福德未種善根，令彼胎生盡諸業行
現代漢語譯本：我的菩提樹由七寶構成，高一千由旬，樹幹直徑一由旬，枝葉分佈範圍一千由旬。微風吹拂，枝葉相互摩擦，發出柔和美妙的超凡聲音，宣說波羅蜜、神通、根、力、覺、道等法音。聽到這些聲音的人，內心會遠離慾望。讓我的佛土中的女人都具備各種功德，如同兜率天的天女一般。而且，這裡的女人沒有污穢之氣，不搬弄是非，不吝嗇嫉妒。讓這裡的男子不與女人有身體接觸的性行為。如果他們生起慾望之心去觀看女人，片刻之間慾望之心就會消失，產生深深的慚愧而離去，從而獲得清凈無塵的三昧。憑藉這種三昧，他們能常遠離魔的干擾，最終不再生起慾望之心。那裡的女人如果以慾望之心觀看男子，就會立即懷孕，當她們看的時候，慾望之心也同時消失。像這樣，男女在胎中身心都感到快樂，如同三十三天享受歡愛之樂。讓我的佛土中的男女在胎中七天七夜都這樣享受快樂，女人懷孕也享受這種快樂，如同比丘進入第二禪定。在胎中的人不會被不凈的胎垢所污染，在第七天早晨，他們會帶著極度的香氣和快樂出生。讓那裡的女人不受痛苦，一起進入池中沐浴。讓那裡的女人內心立即遠離慾望，獲得清凈無塵的三昧。憑藉這種三昧，她們能遠離魔事，常入三昧。她們前世所造的業行因緣，本應在多億劫中受女人身，但憑藉這種三昧，她們能徹底消除一切女身，直到菩提涅槃，不再受女身。還有一些眾生，他們所造的業行本應在無數劫中常受胎苦，當他們聽到我的名號，心中生起喜悅時，他們會在命終后立即來到我的國土。那些受胎的眾生，他們的一切業行都會被消除，直到菩提，不再受胎生。還有一些善根成熟的眾生，讓他們在蓮花中化生；還有一些福德較少，尚未種下善根的眾生，讓他們胎生，從而消除一切業行。 English version: My Bodhi tree is made of seven treasures, a thousand yojanas high, its trunk one yojana in diameter, and its branches and leaves spread over a thousand yojanas. When a gentle breeze blows, the branches and leaves rub against each other, producing soft and wonderful celestial sounds, proclaiming the sounds of Paramita, supernatural powers, roots, powers, enlightenment, and the path. Those who hear these sounds will have their minds free from desire. May the women in my Buddha-land possess all virtues, like the celestial maidens of Tushita Heaven. Moreover, the women here have no foul odors, do not engage in gossip, and are not stingy or jealous. May the men here not engage in sexual acts involving physical contact with women. If they develop a desire to look at women, their desire will vanish in an instant, and they will feel great shame and leave, thus attaining the pure and undefiled Samadhi. Through this Samadhi, they will always be free from the interference of demons and will never again develop desires. If the women there look at men with desire, they will immediately become pregnant, and as they look, their desire will vanish simultaneously. In this way, both men and women in the womb will experience joy in body and mind, like the joy and love experienced in the Thirty-three Heavens. May the men and women in my Buddha-land experience such joy in the womb for seven days and seven nights, and may the women who are pregnant also experience this joy, like a Bhikkhu entering the second Dhyana. Those in the womb will not be defiled by impure fetal matter, and on the morning of the seventh day, they will be born with great fragrance and joy. May the women there be free from suffering and enter the pool for bathing together. May the women there immediately be free from desire and attain the pure and undefiled Samadhi. Through this Samadhi, they will be free from demonic activities and always enter Samadhi. Due to the karmic causes of their past actions, they should have been born as women for many eons, but through this Samadhi, they will completely eliminate all female forms, and until Bodhi Nirvana, they will never again be born as women. There are also beings whose karmic actions should have caused them to suffer the pain of being in the womb for countless eons. When they hear my name and their hearts are filled with joy, they will immediately come to my land after their death. All the karmic actions of those beings who are in the womb will be eliminated, and until Bodhi, they will no longer be born from a womb. There are also beings whose good roots have matured, may they be born by transformation in lotuses; and there are those with less merit who have not yet planted good roots, may they be born from a womb, thus eliminating all karmic actions.
My Bodhi tree is made of seven treasures, a thousand yojanas high, its trunk one yojana in diameter, and its branches and leaves spread over a thousand yojanas. When a gentle breeze blows, the branches and leaves rub against each other, producing soft and wonderful celestial sounds, proclaiming the sounds of Paramita, supernatural powers, roots, powers, enlightenment, and the path. Those who hear these sounds will have their minds free from desire. May the women in my Buddha-land possess all virtues, like the celestial maidens of Tushita Heaven. Moreover, the women here have no foul odors, do not engage in gossip, and are not stingy or jealous. May the men here not engage in sexual acts involving physical contact with women. If they develop a desire to look at women, their desire will vanish in an instant, and they will feel great shame and leave, thus attaining the pure and undefiled Samadhi. Through this Samadhi, they will always be free from the interference of demons and will never again develop desires. If the women there look at men with desire, they will immediately become pregnant, and as they look, their desire will vanish simultaneously. In this way, both men and women in the womb will experience joy in body and mind, like the joy and love experienced in the Thirty-three Heavens. May the men and women in my Buddha-land experience such joy in the womb for seven days and seven nights, and may the women who are pregnant also experience this joy, like a Bhikkhu entering the second Dhyana. Those in the womb will not be defiled by impure fetal matter, and on the morning of the seventh day, they will be born with great fragrance and joy. May the women there be free from suffering and enter the pool for bathing together. May the women there immediately be free from desire and attain the pure and undefiled Samadhi. Through this Samadhi, they will be free from demonic activities and always enter Samadhi. Due to the karmic causes of their past actions, they should have been born as women for many eons, but through this Samadhi, they will completely eliminate all female forms, and until Bodhi Nirvana, they will never again be born as women. There are also beings whose karmic actions should have caused them to suffer the pain of being in the womb for countless eons. When they hear my name and their hearts are filled with joy, they will immediately come to my land after their death. All the karmic actions of those beings who are in the womb will be eliminated, and until Bodhi, they will no longer be born from a womb. There are also beings whose good roots have matured, may they be born by transformation in lotuses; and there are those with less merit who have not yet planted good roots, may they be born from a womb, thus eliminating all karmic actions.
。我國土中，若為女人若復入胎，令彼眾生一向受樂充滿；令微風吹鬚曼那多羅披帝樹，出如是喜樂之聲，苦空無常無我之聲，以是音聲，令其中人得然明三昧，以是三昧，令彼眾生覺明深空，令其佛土不出樂欲之聲。
「『世尊！我坐菩提樹下，愿須臾之頃，逮阿耨多羅三藐三菩提。逮菩提已，令其佛土無日月光，亦無有夜，惟以華合。我當放如是光明，遍照三千大千佛土無不周至，以是光照令彼眾生得如是大明，見十方無量阿僧祇余世界中現在住世諸佛世尊。我逮菩提時，當以如是聲說法，遍滿三千大千佛土，令其中眾生得唸佛心，隨所住處經行坐臥及與迴轉，令彼一切常得見我，隨所疑法適觀我已疑惑盡除。我逮菩提時，於十方無量阿僧祇佛土眾生，若求聲聞乘、若求大乘者，從我聞法，令得深三昧忍辱陀羅尼，即住不退轉阿耨多羅三藐三菩提。令我聲聞僧眾無量，無能數者，唯除如來。我逮菩提時，在所遊行投足之處，令有千葉金色蓮華，我遣彼華至空佛土，彼華至已稱讚於我，彼諸眾生聞我名者即生喜樂。令彼眾生所有善根，盡皆迴向求生我國，于彼命終皆得來生。令我聲聞僧無沙門垢、無諂曲，為令一切眾皆悉如是
現代漢語譯本：在我的國土中，如果女人再次入胎，就讓那些眾生一直享受充滿的快樂；讓微風吹拂鬚曼那多羅披帝樹，發出這樣的喜悅之聲，以及苦、空、無常、無我之聲。通過這些聲音，讓其中的人獲得然明三昧。通過這種三昧，讓那些眾生覺悟到深邃的空性，讓他們的佛土不發出享樂慾望的聲音。 『世尊！我坐在菩提樹下，愿在極短的時間內，證得阿耨多羅三藐三菩提。證得菩提后，讓我的佛土沒有日月的光芒，也沒有夜晚，只有花朵合攏。我將放出這樣的光明，遍照三千大千佛土，無處不至。通過這光明照耀，讓那些眾生獲得如此的大光明，見到十方無量阿僧祇其他世界中現在住世的諸佛世尊。我證得菩提時，將用這樣的聲音說法，遍滿三千大千佛土，讓其中的眾生獲得唸佛之心，無論他們身處何地，行走、坐臥、或者轉身，都讓他們常常能見到我。他們一旦觀察我，所有疑惑都將消除。我證得菩提時，對於十方無量阿僧祇佛土的眾生，無論是求聲聞乘還是求大乘的，從我這裡聽聞佛法，都能獲得深三昧、忍辱陀羅尼，立即安住于不退轉的阿耨多羅三藐三菩提。讓我的聲聞僧眾數量無量，無法計數，只有如來才能知道。我證得菩提時，在我所踏足的地方，都會有千葉金色蓮花。我派遣這些蓮花到空佛土，蓮花到達後會稱讚我，那些眾生聽到我的名字就會產生喜悅。讓他們所有的善根都回向求生我的國土，在他們命終時都能往生到這裡。讓我的聲聞僧沒有沙門垢、沒有諂曲，爲了讓一切眾生都像這樣。』
English version: In my land, if a woman were to re-enter the womb, let those beings always be filled with joy; let the gentle breeze blow the Sumana-mandara-piti trees, emitting such sounds of joy, as well as the sounds of suffering, emptiness, impermanence, and non-self. Through these sounds, let the people within attain the Samadhi of Clear Illumination. Through this Samadhi, let those beings awaken to the profound emptiness, and let their Buddha-land not emit sounds of pleasurable desires. 『World Honored One! I sit beneath the Bodhi tree, wishing to attain Anuttara-samyak-sambodhi in a very short time. Having attained Bodhi, let my Buddha-land have no light from the sun or moon, nor any night, only the closing of flowers. I shall emit such light, illuminating the three thousand great thousand Buddha-lands, reaching everywhere. Through this light, let those beings attain such great illumination, seeing the Buddhas, World Honored Ones, who are currently dwelling in the ten directions of immeasurable Asamkhya other worlds. When I attain Bodhi, I shall preach the Dharma with such a voice, filling the three thousand great thousand Buddha-lands, letting the beings within gain the mind of mindfulness of the Buddha. Wherever they are, walking, sitting, lying down, or turning around, let them always be able to see me. Once they observe me, all their doubts will be eliminated. When I attain Bodhi, for the beings in the ten directions of immeasurable Asamkhya Buddha-lands, whether they seek the Sravaka vehicle or the Mahayana vehicle, upon hearing the Dharma from me, they will attain profound Samadhi, the Dharani of Patience, and immediately dwell in the non-retrogressive Anuttara-samyak-sambodhi. Let my Sravaka Sangha be immeasurable, beyond counting, only the Tathagata can know. When I attain Bodhi, wherever my feet touch, there will be thousand-petaled golden lotuses. I will send these lotuses to empty Buddha-lands, and upon arrival, the lotuses will praise me. Those beings who hear my name will immediately generate joy. Let all their good roots be directed towards seeking rebirth in my land, and at the end of their lives, they will all be reborn here. Let my Sravaka Sangha be without the defilements of a Shramana, without deceit, so that all beings may be like this.』
。令我眷屬貴重於法，不貪財物不重榮利，樂於無常、苦、空、無我，勤修精進、敬佛樂法、重比丘僧。令其中不退菩薩得入空意，隨所生處常說般若波羅蜜，乃至菩提際令不忘失。我逮菩提時，令住世十千大劫，般涅槃后正法住世千劫。』
「佛言：『善哉，善哉！丈夫取凈佛土。汝阿閦，于當來世過一恒河沙數阿僧祇，始入二恒河沙，于東方去此千佛土，有世界名樂喜，莊嚴成就如汝所愿。汝當於中成阿耨多羅三藐三菩提，即名阿閦如來乃至佛、世尊。』阿閦白佛言：『世尊！若我如是意滿者，於一切世界中，眾產生陰、界、入有形之類，在眾生數者，令彼一切皆得慈心，無怨心，無濁心。令彼身意受樂，譬如住十地菩薩入蓮華三昧捨身得凈，使一切眾生身意受樂亦復如是。如我五體禮世尊足時，令一切地皆作金色。』
「善男子！彼阿閦菩薩五體禮寶藏如來足，即時一切眾生受如是樂，如其所愿，彼一切地皆作金色。寶藏如來言：
「『起住妙意無惱心， 寶輪最妙在汝手； 多億眾生得悲心， 汝當凈意為世尊。』
大乘悲分陀利經諸王子授記品第十二
「善男子！爾時海濟婆羅門，語第十王子尼摩尼，略說。王子尼摩尼，其所立愿亦如阿閦
『愿我的眷屬珍視佛法勝過一切，不貪圖財物，不看重榮華利祿，樂於接受無常、苦、空、無我的真理，勤奮修行精進，尊敬佛陀，喜愛佛法，重視比丘僧團。愿其中不退轉的菩薩能夠領悟空性的真諦，無論轉生到何處都能常說般若波羅蜜，直至證得菩提時都不忘失。當我證得菩提時，愿我的教法住世十千大劫，我涅槃后正法還能住世千劫。』 佛陀說：『好啊，好啊！大丈夫應當選取清凈的佛土。你，阿閦，在未來世經過一恒河沙數阿僧祇劫后，開始進入二恒河沙劫時，在東方距離此地千佛土的地方，有一個世界名為樂喜，其莊嚴成就如你所愿。你將會在那裡成就阿耨多羅三藐三菩提，即名為阿閦如來，乃至佛、世尊。』阿閦對佛說：『世尊！如果我的願望能夠實現，那麼在一切世界中，所有由五蘊、十二處、十八界組成的有形眾生，凡是屬於眾生之列的，都讓他們獲得慈悲心，沒有怨恨心，沒有污濁心。讓他們身心都感到快樂，就像住在十地菩薩進入蓮花三昧捨棄身體而獲得清凈一樣，讓一切眾生身心都感到快樂也像這樣。當我五體投地禮拜世尊足時，讓一切大地都變成金色。』 『善男子！』這位阿閦菩薩五體投地禮拜寶藏如來的足時，當時一切眾生都感受到了這樣的快樂，如他們所愿，一切大地都變成了金色。寶藏如來說： 『發起安住于微妙之意，沒有惱怒之心，最妙的寶輪在你手中； 多億眾生獲得悲憫之心，你應當以清凈的心為世尊服務。』 《大乘悲分陀利經》諸王子授記品第十二 『善男子！』當時海濟婆羅門，對第十王子尼摩尼，簡略地說了這些。王子尼摩尼，他所立的愿也像阿閦一樣。
'May my family value the Dharma above all else, not be greedy for wealth, not value fame and fortune, be happy to accept the truth of impermanence, suffering, emptiness, and non-self, diligently cultivate and progress, respect the Buddha, love the Dharma, and value the Sangha of monks. May the non-retreating Bodhisattvas among them be able to understand the true meaning of emptiness, and wherever they are reborn, may they always speak of the Prajnaparamita, and not forget it until they attain Bodhi. When I attain Bodhi, may my teachings remain in the world for ten thousand great kalpas, and after my Nirvana, may the true Dharma remain in the world for a thousand kalpas.' The Buddha said, 'Excellent, excellent! A great man should choose a pure Buddha land. You, Akshobhya, in the future world, after passing through a number of asamkhya kalpas equal to one Ganges river of sand, and beginning to enter the second Ganges river of sand, in the east, a thousand Buddha lands away from here, there is a world called Joyful, whose adornments are as you wish. You will attain Anuttara-samyak-sambodhi there, and will be named Akshobhya Tathagata, even Buddha, World Honored One.' Akshobhya said to the Buddha, 'World Honored One! If my wishes can be fulfilled, then in all worlds, all sentient beings composed of the five aggregates, the twelve entrances, and the eighteen realms, all those who belong to the category of sentient beings, let them all obtain a compassionate heart, without resentment, without defilement. Let their bodies and minds feel joy, just as the Bodhisattvas who dwell in the tenth ground enter the lotus samadhi, abandon their bodies and attain purity, let all sentient beings feel joy in body and mind in the same way. When I prostrate myself with my five limbs to the feet of the World Honored One, let all the earth turn to gold.' 'Good man!' When this Bodhisattva Akshobhya prostrated himself with his five limbs to the feet of the Tathagata Treasure Store, at that time all sentient beings felt such joy, as they wished, and all the earth turned to gold. The Tathagata Treasure Store said: 'Arise and dwell in the subtle intention, without an angry heart, the most wonderful treasure wheel is in your hand; Many billions of sentient beings obtain a compassionate heart, you should serve the World Honored One with a pure heart.' The Twelfth Chapter, 'The Prophecy of the Princes,' of the Mahayana Karuna Pundarika Sutra 'Good man!' At that time, the Brahmin Haiji, briefly spoke these words to the tenth prince, Nimanani. Prince Nimanani, his vows were also like Akshobhya's.
。『唯！世尊！若我如是意滿，令一切眾生得唸佛心；令其手中皆有海此岸栴檀之香；令彼一切以是妙香供養佛像。』佛言：『善哉，善哉！善男子！所愿極妙。汝能使一切眾生手中，皆有海此岸栴檀妙香，發唸佛心。善男子！是故字汝為香手。汝香手！于當來世過一恒河沙數阿僧祇、二恒河沙阿僧祇之餘，阿閦如來般涅槃正法滅已，於後七日，汝香手！于彼世界成阿耨多羅三藐三菩提，號金華如來、應供、正遍知乃至佛、世尊。』香手白佛言：『世尊！若我如是意滿，我五體禮世尊足時，令此園中周遍雨瞻卜華。』
「善男子！爾時香手菩薩五體禮寶藏如來足時，尋遍園中雨瞻卜華。寶藏如來言：
「『起極妙德意善香， 雨瞻卜華周遍園； 汝當顯示凈妙道， 度多眾生無畏岸。』
「善男子！爾時海濟婆羅門，語第十一王子名師子，略說。即以寶幢上寶藏如來，『如香手菩薩所愿無異。』寶藏如來言：『善哉，善哉！善男子！是故字汝為寶勝。于當來世過一恒河沙數阿僧祇、二恒河沙數阿僧祇之餘，金華如來般涅槃已，正法滅后竟三劫，樂喜世界當名妙樂，汝當於中成阿耨多羅三藐三菩提，號自在龍雷音如來乃至佛、世尊，國土莊嚴如阿閦佛土無異
『是的，世尊！如果我能如願，讓一切眾生都生起唸佛之心；讓他們手中都持有來自海此岸的栴檀香；讓他們都用這美妙的香供養佛像。』佛說：『好啊，好啊！善男子！你的願望非常美好。你能夠使一切眾生手中都持有來自海此岸的美妙栴檀香，並生起唸佛之心。善男子！因此，我稱你為香手。香手！在未來的世間，經過一恒河沙數阿僧祇、二恒河沙阿僧祇之後，阿閦如來涅槃，正法滅盡后七日，你香手！將在那個世界成就阿耨多羅三藐三菩提，號為金華如來、應供、正遍知乃至佛、世尊。』香手對佛說：『世尊！如果我能如願，當我五體投地禮拜世尊足時，讓這個園中遍佈瞻卜花。』 『善男子！那時，香手菩薩五體投地禮拜寶藏如來足時，立刻園中遍佈瞻卜花。寶藏如來說： 『升起極妙的德意善香， 瞻卜花雨遍佈園中； 你應當顯示清凈美妙的道， 度脫眾多眾生到達無畏的彼岸。』 『善男子！那時，海濟婆羅門，對第十一王子名叫師子，簡略地說。就用寶幢供養寶藏如來，『和香手菩薩的願望沒有差別。』寶藏如來說：『好啊，好啊！善男子！因此，我稱你為寶勝。在未來的世間，經過一恒河沙數阿僧祇、二恒河沙數阿僧祇之後，金華如來涅槃，正法滅盡后三劫，樂喜世界將名為妙樂，你將在其中成就阿耨多羅三藐三菩提，號為自在龍雷音如來乃至佛、世尊，國土的莊嚴和阿閦佛的國土沒有差別。
'Yes, World Honored One! If I could fulfill my wish, I would cause all sentient beings to generate the mind of mindfulness of the Buddha; I would cause them to all hold in their hands the sandalwood incense from this shore of the sea; I would cause them all to use this wonderful incense to make offerings to the Buddha images.' The Buddha said, 'Excellent, excellent! Good man! Your wish is extremely wonderful. You are able to cause all sentient beings to hold in their hands the wonderful sandalwood incense from this shore of the sea, and to generate the mind of mindfulness of the Buddha. Good man! Therefore, I name you Fragrant Hand. Fragrant Hand! In the future world, after the passing of one Ganges River sands of asamkhya kalpas, and two Ganges River sands of asamkhya kalpas, after the Nirvana of Akshobhya Tathagata and the extinction of the true Dharma, on the seventh day, you, Fragrant Hand! will attain Anuttara-samyak-sambodhi in that world, and will be named Golden Flower Tathagata, Arhat, Samyaksambuddha, up to Buddha, World Honored One.' Fragrant Hand said to the Buddha, 'World Honored One! If I could fulfill my wish, when I prostrate myself with my five limbs at the feet of the World Honored One, may champak flowers rain down throughout this garden.' 'Good man! At that time, when Bodhisattva Fragrant Hand prostrated himself with his five limbs at the feet of Tathagata Treasure Store, immediately champak flowers rained down throughout the garden. Tathagata Treasure Store said: 'Rise, most wonderful virtuous intention and fragrant incense, Rain champak flowers throughout the garden; You should reveal the pure and wonderful path, And deliver many sentient beings to the shore of fearlessness.' 'Good man! At that time, the Brahmin Sea Deliverer, spoke briefly to the eleventh prince named Lion. He then offered a jeweled banner to Tathagata Treasure Store, 'Just like the wish of Bodhisattva Fragrant Hand.' Tathagata Treasure Store said, 'Excellent, excellent! Good man! Therefore, I name you Jewel Victory. In the future world, after the passing of one Ganges River sands of asamkhya kalpas, and two Ganges River sands of asamkhya kalpas, after the Nirvana of Golden Flower Tathagata and the extinction of the true Dharma for three kalpas, the world of Joyful Delight will be named Wonderful Joy, and you will attain Anuttara-samyak-sambodhi there, and will be named Free Dragon Thunder Sound Tathagata, up to Buddha, World Honored One, and the adornment of the land will be no different from the land of Akshobhya Buddha.'
。』寶勝白佛言：『世尊！若我如是意滿者，禮佛足時，令一切眾生得如是心，如菩薩住平等悲三昧，為饒益一切眾生求菩提者令不退轉。』
「善男子！寶勝菩薩五體禮寶藏如來足時，一切眾生得如是意，謂諸眾生得住悲心。善男子！爾時寶藏如來告寶勝菩薩言：
「『起勇善意大丈夫， 能因眾生立堅誓； 安立多眾無塵心， 于天世人當作佛。』
「略說。摩阇披等五百王子，立如是愿：『取莊嚴佛土，如虛空印菩薩所愿取凈佛土。』寶藏如來盡皆授阿耨多羅三藐三菩提記：『汝等同時各異世界，當證阿耨多羅三藐三菩提。』復有四百王子，立如是愿：『取莊嚴佛土，如斷金剛慧照明菩薩。』寶藏如來亦皆授其阿耨多羅三藐三菩提記，各異世界。復有八十九王子，立如是愿：『取莊嚴佛土，如普賢菩薩。』又彼八萬四千諸小國王，皆立凈愿各取莊嚴凈佛國土。寶藏如來悉皆受其阿耨多羅三藐三菩提記，各異世界俱逮菩提。如是九十二億眾生，皆各立愿所修凈土，寶藏如來亦盡授阿耨多羅三藐三菩提記：『汝等同時各異世界，當逮阿耨多羅三藐三菩提
現代漢語譯本：寶勝菩薩對佛說：『世尊！如果我這個願望能夠實現，當我頂禮佛足時，愿一切眾生都能得到這樣的心境，就像菩薩安住于平等慈悲的三昧中一樣，爲了利益一切眾生而求取菩提，並且永不退轉。』 『善男子！』寶勝菩薩五體投地禮拜寶藏如來足時，一切眾生都得到了這樣的心願，即所有眾生都能安住于慈悲之心。『善男子！』那時，寶藏如來告訴寶勝菩薩說： 『奮起勇猛善意的大丈夫，能爲了眾生而立下堅定的誓願；能使眾多眾生安住于無塵垢的心境，這樣的人在天界和人間都將成佛。』 簡略地說，摩阇披等五百位王子，立下這樣的誓願：『要取得莊嚴的佛土，就像虛空印菩薩所愿取得的清凈佛土一樣。』寶藏如來都為他們授記，預言他們將證得阿耨多羅三藐三菩提：『你們將在不同的世界同時證得阿耨多羅三藐三菩提。』又有四百位王子，立下這樣的誓願：『要取得莊嚴的佛土，就像斷金剛慧照明菩薩一樣。』寶藏如來也為他們授記，預言他們將在不同的世界證得阿耨多羅三藐三菩提。又有八十九位王子，立下這樣的誓願：『要取得莊嚴的佛土，就像普賢菩薩一樣。』還有那八萬四千位小國王，也都立下清凈的誓願，各自要取得莊嚴清凈的佛國土。寶藏如來都為他們授記，預言他們將在不同的世界同時證得阿耨多羅三藐三菩提。像這樣，九十二億眾生，都各自立下誓願，要修成清凈的佛土，寶藏如來也都為他們授記，預言他們將在不同的世界同時證得阿耨多羅三藐三菩提。
English version: Bodhisattva Bǎoshèng said to the Buddha, 'World Honored One! If my wish is fulfilled, when I prostrate at the Buddha's feet, may all sentient beings attain such a state of mind, like a Bodhisattva dwelling in the Samadhi of equal compassion, seeking Bodhi for the benefit of all sentient beings, and never retreating.' 'Good man!' When Bodhisattva Bǎoshèng prostrated with his five limbs to the feet of Tathagata Bǎozàng, all sentient beings attained such a wish, that is, all sentient beings could dwell in a compassionate heart. 'Good man!' At that time, Tathagata Bǎozàng said to Bodhisattva Bǎoshèng: 'Rise, brave and virtuous great man, who can make firm vows for the sake of sentient beings; who can settle many beings in a mind free from defilement, such a person will become a Buddha in the heavens and the human world.' In brief, five hundred princes, including Mózhēpí, made such vows: 'To obtain a adorned Buddha land, like the pure Buddha land obtained by Bodhisattva Xūkōngyìn.' Tathagata Bǎozàng all gave them predictions that they would attain Anuttara-samyak-sambodhi: 'You will simultaneously attain Anuttara-samyak-sambodhi in different worlds.' There were also four hundred princes who made such vows: 'To obtain an adorned Buddha land, like Bodhisattva Duànjīngānghuìzhàomíng.' Tathagata Bǎozàng also gave them predictions that they would attain Anuttara-samyak-sambodhi in different worlds. There were also eighty-nine princes who made such vows: 'To obtain an adorned Buddha land, like Bodhisattva Samantabhadra.' And those eighty-four thousand small kings also made pure vows, each wanting to obtain an adorned and pure Buddha land. Tathagata Bǎozàng all gave them predictions that they would simultaneously attain Anuttara-samyak-sambodhi in different worlds. In this way, ninety-two billion sentient beings all made vows to cultivate pure Buddha lands, and Tathagata Bǎozàng also gave them all predictions that they would simultaneously attain Anuttara-samyak-sambodhi in different worlds.
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大乘悲分陀利經八十子受記品第十三
「善男子！時海濟婆羅門，有八十子，皆是寶藏如來之弟，其第一者名海自在童真。善男子！爾時海濟婆羅門，告海自在曰：『今汝童真可取清凈莊嚴佛土。』海自在言：『大師應先作師子吼。』大師告言：『我所思愿后乃說之。』彼即白言：『我為取凈土，取不凈耶？』大師告言：『其有菩薩具大悲者，取不凈土度諸濁意倒見眾生。汝童真！自可知之。』
「善男子！時海自在童真至寶藏如來前白佛言：『世尊！我求阿耨多羅三藐三菩提，亦于如是八萬歲世人中證妙菩提，如今世尊。愿令眾生少於貪慾、瞋恚、愚癡等畏，能于生死以身為患，令於我所而得出家，我亦當以三乘為眾說法。世尊！若我如是意滿者，唯愿世尊，當授我阿耨多羅三藐三菩提記。』寶藏佛言：『汝于來世過一恒河沙數阿僧祇，始入二恒河沙數阿僧祇，于散華劫時此佛土四天下當名妙勝，於八萬歲人中當逮菩提，號寶積如來乃至佛世尊。』白佛言：『世尊！若我如是意滿者，令遍此園雨赤真珠，一切樹上出五樂音。』
「善男子！海自在童真，五體禮寶藏如來足時，遍於園中雨赤真珠，一切樹上出五樂音
現代漢語譯本 《大乘悲分陀利經》第八十子受記品第十三 『善男子！當時海濟婆羅門有八十個兒子，他們都是寶藏如來的弟弟，其中第一個名叫海自在童真。善男子！當時海濟婆羅門告訴海自在說：『現在你童真可以去選取清凈莊嚴的佛土。』海自在說：『大師應該先作獅子吼。』大師說：『我所思所愿的以後再說。』海自在就問：『我是去選取清凈的佛土，還是選取不凈的佛土呢？』大師說：『那些具有大悲心的菩薩，會選取不凈的佛土來度化那些心懷污濁、見解顛倒的眾生。你童真！自己應該知道。』 『善男子！當時海自在童真來到寶藏如來面前，對佛說：『世尊！我求無上正等正覺，也像現在世尊一樣，在這八萬歲的人世間證得微妙菩提。愿能使眾生減少貪慾、嗔恚、愚癡等恐懼，能夠把生死看作是禍患，使他們能在我這裡出家，我也將用三乘佛法為眾生說法。世尊！如果我能如願，唯愿世尊，能為我授記無上正等正覺。』寶藏佛說：『你將在未來，經過一恒河沙數阿僧祇劫后，進入二恒河沙數阿僧祇劫，在散華劫時，這個佛土的四天下將名為妙勝，在八萬歲的人世間將證得菩提，號為寶積如來，乃至佛世尊。』海自在對佛說：『世尊！如果我能如願，就讓這個園林遍降赤真珠雨，所有樹上都發出五種樂音。』 『善男子！海自在童真，五體投地禮拜寶藏如來足時，整個園林都降下了赤真珠雨，所有樹上都發出了五種樂音。
English version The Thirteenth Chapter on the Prediction of the Eighty Sons from the Great Compassion Pundarika Sutra 'Good men! At that time, the Brahmin Hai Ji had eighty sons, all of whom were the younger brothers of Tathagata Baozang. The first of them was named Hai Zizai Tongzhen. Good men! At that time, the Brahmin Hai Ji said to Hai Zizai: 'Now you, Tongzhen, can choose a pure and adorned Buddha land.' Hai Zizai said: 'The master should first roar like a lion.' The master said: 'What I think and wish for, I will speak of later.' He then asked: 'Am I to choose a pure land or an impure land?' The master said: 'Those Bodhisattvas who possess great compassion choose impure lands to liberate sentient beings with turbid minds and inverted views. You, Tongzhen! You should know this yourself.' 'Good men! At that time, Hai Zizai Tongzhen went before Tathagata Baozang and said to the Buddha: 'World Honored One! I seek Anuttara-samyak-sambodhi, and like the World Honored One now, I will attain the wonderful Bodhi in this world of eighty thousand years. May it enable sentient beings to reduce their fears of greed, hatred, and ignorance, to regard birth and death as a calamity, to leave home under my guidance, and I will teach the Dharma to sentient beings using the Three Vehicles. World Honored One! If my wish is fulfilled, may the World Honored One grant me the prediction of Anuttara-samyak-sambodhi.' Tathagata Baozang said: 'In the future, after passing one Ganges River of Asankhyeya kalpas, you will enter two Ganges Rivers of Asankhyeya kalpas. During the Sanhua kalpa, this Buddha land's four continents will be named Miaosheng. In the world of eighty thousand years, you will attain Bodhi and be named Tathagata Baoji, even the World Honored One.' Hai Zizai said to the Buddha: 'World Honored One! If my wish is fulfilled, let red pearls rain throughout this garden, and let all the trees emit five kinds of musical sounds.' 'Good men! When Hai Zizai Tongzhen prostrated himself at the feet of Tathagata Baozang, red pearls rained throughout the garden, and all the trees emitted five kinds of musical sounds.'
。寶藏如來言：
「『起大勢力無盡慧， 慈心眾庶愍傷仙； 所求當滿凈眾生， 為群黎故世成佛。』
「婆羅門第二子名曰成就，彼作是言：『如海自在所可立愿，我亦如是。』略說。寶藏佛言：『汝童真，亦于散華劫妙勝佛土中四天下，於八萬歲世人中汝當成佛，號照明華如來乃至佛世尊。』略。告第三言：『汝於二千歲人中當逮菩提，號月持王如來乃至佛世尊
現代漢語譯本：寶藏如來說道： 『發起無盡的智慧和強大的力量，以慈悲之心憐憫眾生和仙人； 所求都能滿足，凈化所有眾生，爲了大眾的利益，在世間成就佛果。』 婆羅門的第二個兒子名叫成就，他說道：『如海自在所立下的誓願，我也要如此。』（此處省略部分內容）。寶藏佛說：『你還是童真之身，也將在散華劫妙勝佛土的四天下，在八萬歲的人壽時成佛，號為照明華如來，乃至佛世尊。』（此處省略部分內容）。又告訴第三個兒子說：『你將在二千歲的人壽時證得菩提，號為月持王如來，乃至佛世尊。』
English version: The Tathagata Treasure said: 'Arise with great power and endless wisdom, with a compassionate heart, pitying all beings and immortals; May all requests be fulfilled, purifying all sentient beings, for the benefit of the masses, attain Buddhahood in the world.' The second son of the Brahmin, named Accomplishment, said: 'As the vow established by the Lord of the Sea, so shall I be.' (Omitted part). The Tathagata Treasure said: 'You are still a pure youth, and you will also attain Buddhahood in the four continents of the Wondrous Victorious Buddha Land during the Scattered Flower Kalpa, when the lifespan of humans is eighty thousand years, and you will be named Illuminating Flower Tathagata, up to the World Honored One.' (Omitted part). He then told the third son: 'You will attain Bodhi when the lifespan of humans is two thousand years, and you will be named Moon Holder King Tathagata, up to the World Honored One.'
。』略說授記：須摩那如來、山王如來、制眼如來、梵上如來、閻浮影如來、滿如來、高如來、寶山如來、海藏如來、那羅延如來、尸軀那牟尼如來、牟尼主如來、憍陳如如來、師子步如來、智幢如來、佛聲如來、最勝如來、開化如來、饒益如來、慧明如來、帝主如來、寂慧如來、作喜如來、無怒王如來、金銀如來、摩醯睹如來、日喜如來、寶發如來、善明如來、背摩如來、善喜如來、梵征如來、吼如來、法月如來、現議如來、稱喜如來、稱上如來、端正香如來、四妙根如來、須尼阇睹如來、適繞如來、善意如來、妙乘慧如來、金幢如來、善目如來、天凈如來、凈道如來、善現如來、乘幢如來、毗樓波叉如來、梵音如來、德聚如來、德無塵如來、摩尼光如來、焰氣如來、釋迦牟尼如來、音自在如來、爾成如來、最尊如來、華成如來、等華如來、無惱如來、日藏如來、樂自在如來、月如來、龍齒如來、金剛照如來、稱王如來、常光如來、勝光如來、薩泥𣛰如來、智成如來、香自在如來、婆羅主如來、那羅延藏如來、月藏如來。
「善男子！其大師最後幼子名無恐畏，彼白寶藏如來言：『世尊授此七十九童真記，于散華劫成阿耨多羅三藐三菩提。世尊！我當發阿耨多羅三藐三菩提心盡散華劫
現代漢語譯本：略述授記：須摩那如來、山王如來、制眼如來、梵上如來、閻浮影如來、滿如來、高如來、寶山如來、海藏如來、那羅延如來、尸軀那牟尼如來、牟尼主如來、憍陳如如來、師子步如來、智幢如來、佛聲如來、最勝如來、開化如來、饒益如來、慧明如來、帝主如來、寂慧如來、作喜如來、無怒王如來、金銀如來、摩醯睹如來、日喜如來、寶發如來、善明如來、背摩如來、善喜如來、梵征如來、吼如來、法月如來、現議如來、稱喜如來、稱上如來、端正香如來、四妙根如來、須尼阇睹如來、適繞如來、善意如來、妙乘慧如來、金幢如來、善目如來、天凈如來、凈道如來、善現如來、乘幢如來、毗樓波叉如來、梵音如來、德聚如來、德無塵如來、摩尼光如來、焰氣如來、釋迦牟尼如來、音自在如來、爾成如來、最尊如來、華成如來、等華如來、無惱如來、日藏如來、樂自在如來、月如來、龍齒如來、金剛照如來、稱王如來、常光如來、勝光如來、薩泥𣛰如來、智成如來、香自在如來、婆羅主如來、那羅延藏如來、月藏如來。 『善男子！』那位大師最小的兒子名叫無恐畏，他向白寶藏如來說：『世尊，您為這七十九位童真授記，他們將在散華劫成就阿耨多羅三藐三菩提。世尊！我應當發阿耨多羅三藐三菩提心，直到散華劫結束。』
English version: A brief account of the predictions: Sumana Tathagata, Mountain King Tathagata, Eye-Controlling Tathagata, Brahma-Above Tathagata, Jambudvipa Shadow Tathagata, Full Tathagata, High Tathagata, Treasure Mountain Tathagata, Ocean Treasury Tathagata, Narayana Tathagata, Corpse Muni Tathagata, Muni Lord Tathagata, Ajnata Kaundinya Tathagata, Lion Step Tathagata, Wisdom Banner Tathagata, Buddha Voice Tathagata, Most Victorious Tathagata, Enlightenment Tathagata, Benefiting Tathagata, Wisdom Bright Tathagata, Emperor Lord Tathagata, Tranquil Wisdom Tathagata, Joy-Making Tathagata, Wrathless King Tathagata, Gold and Silver Tathagata, Mahesvara Tathagata, Sun Joy Tathagata, Treasure Hair Tathagata, Good Bright Tathagata, Back-Rubbing Tathagata, Good Joy Tathagata, Brahma Sign Tathagata, Roar Tathagata, Dharma Moon Tathagata, Present Discussion Tathagata, Praising Joy Tathagata, Praising Above Tathagata, Upright Fragrance Tathagata, Four Wonderful Roots Tathagata, Sunidhatu Tathagata, Suitable Circumambulation Tathagata, Good Intention Tathagata, Wonderful Vehicle Wisdom Tathagata, Golden Banner Tathagata, Good Eye Tathagata, Heavenly Pure Tathagata, Pure Path Tathagata, Good Manifestation Tathagata, Vehicle Banner Tathagata, Virupaksha Tathagata, Brahma Sound Tathagata, Virtue Gathering Tathagata, Virtue Without Dust Tathagata, Mani Light Tathagata, Flame Energy Tathagata, Shakyamuni Tathagata, Sound Freedom Tathagata, Thus Accomplished Tathagata, Most Honored Tathagata, Flower Accomplished Tathagata, Equal Flower Tathagata, No Annoyance Tathagata, Sun Treasury Tathagata, Joy Freedom Tathagata, Moon Tathagata, Dragon Tooth Tathagata, Vajra Illumination Tathagata, Praising King Tathagata, Constant Light Tathagata, Victorious Light Tathagata, Sani Tathagata, Wisdom Accomplished Tathagata, Fragrance Freedom Tathagata, Brahmin Lord Tathagata, Narayana Treasury Tathagata, Moon Treasury Tathagata. 'Good man!' The youngest son of that great master, named Fearless, said to White Treasure Tathagata: 'World Honored One, you have given predictions to these seventy-nine pure youths, that they will achieve Anuttara-samyak-sambodhi in the Flower Scattering Kalpa. World Honored One! I shall generate the mind of Anuttara-samyak-sambodhi until the end of the Flower Scattering Kalpa.'
。世尊！令我最後證妙菩提，如彼七十九佛壽命。令我逮菩提時授獨與等，如彼所度愿我亦等。彼三乘化，我亦當說三乘之法。如彼所有聲聞僧數，我得佛時聲聞亦等。如彼七十九佛出世于散華劫，所有眾生得受人形，半劫盡時我逮阿耨多羅三藐三菩提，我當使彼一切眾生住於三乘。世尊！若我如是意滿者，佛當授我阿耨多羅三藐三菩提記。』
「善男子！爾時寶藏如來贊無恐畏言：『善哉，善哉！善男子！汝能為過數眾生大悲饒益，汝于來世過一恒河沙數阿僧祇、入二恒河沙數阿僧祇，散華劫半盡時，汝當最後成阿耨多羅三藐三菩提，號無上勇王如來乃至佛、世尊；如彼七十九佛共壽半劫，汝當獨壽半劫，乃至如汝所愿悉皆當成。』彼白佛言：『世尊！若我如意滿者，五體禮世尊足時，令此佛土普雨青蓮華極妙甚香，其有眾生聞是香氣，四大調和眾病皆愈。』
「善男子！如無恐畏童真五體禮寶藏如來足，應時一切佛土雨青蓮華，眾生聞香彼一切四大調和眾病皆愈。寶藏如來言：
「『起習大悲善調心， 多妙世尊皆敬汝； 諂結慳結如能斷， 當得凈妙智慧藏
現代漢語譯本：『世尊！請讓我最終證得無上菩提，如同那七十九位佛的壽命一般。請讓我證得菩提時，所教化的眾生數量與他們相同，如同他們所度化的那樣，我也要度化。他們以三乘教化眾生，我也應當宣說三乘之法。如同他們所有的聲聞僧眾數量，我成佛時，我的聲聞弟子也應有相同的數量。如同那七十九位佛在散華劫中出世，所有眾生都獲得人身，在半劫結束時，我證得阿耨多羅三藐三菩提，我應當使所有眾生都安住於三乘之中。世尊！如果我的這些願望能夠實現，請佛陀為我授記阿耨多羅三藐三菩提。』 『善男子！』當時，寶藏如來讚歎無恐畏說：『善哉，善哉！善男子！你能夠爲了無數眾生的大悲利益而發願，你在未來世，經過一恒河沙數阿僧祇，再經過二恒河沙數阿僧祇，在散華劫半劫結束時，你最終將成就阿耨多羅三藐三菩提，號為無上勇王如來，乃至佛、世尊；如同那七十九位佛共同的壽命為半劫，你將獨自擁有半劫的壽命，乃至如你所愿，一切都將成就。』他向佛陀說道：『世尊！如果我的願望能夠實現，當我五體投地禮拜世尊足時，請讓這個佛土普降青蓮花，極其美妙且香氣濃郁，凡是聞到這香氣的眾生，四大調和，所有疾病都將痊癒。』 『善男子！』當無恐畏童子五體投地禮拜寶藏如來足時，當時一切佛土都降下青蓮花，眾生聞到花香，他們的一切四大都調和，所有疾病都痊癒。寶藏如來說道： 『發起修習大悲心，善於調伏自心，眾多美妙的世尊都敬重你；如果能夠斷除諂媚和慳吝的結縛，就能夠獲得清凈美妙的智慧寶藏。』
English version: 『World Honored One! May I ultimately attain supreme Bodhi, like the lifespan of those seventy-nine Buddhas. May I, when I attain Bodhi, have the same number of beings to teach as they did, and may I liberate them as they did. They taught beings with the Three Vehicles, and I shall also expound the Dharma of the Three Vehicles. Like the number of their Shravaka Sangha, may my Shravaka disciples be the same when I become a Buddha. Like those seventy-nine Buddhas who appeared in the Scattered Flower Kalpa, and all beings who obtained human form, at the end of half a kalpa, may I attain Anuttara-samyak-sambodhi, and I shall cause all those beings to abide in the Three Vehicles. World Honored One! If these wishes of mine are fulfilled, may the Buddha bestow upon me the prediction of Anuttara-samyak-sambodhi.』 『Good man!』 At that time, Tathagata Treasure praised Fearless One, saying: 『Excellent, excellent! Good man! You are able to make vows for the great compassionate benefit of countless beings. In the future, after passing one Ganges River of Asankhyeyas, and then passing two Ganges Rivers of Asankhyeyas, at the end of half a Scattered Flower Kalpa, you will ultimately attain Anuttara-samyak-sambodhi, and be named Supreme Courageous King Tathagata, even Buddha, World Honored One; like the seventy-nine Buddhas who shared a lifespan of half a kalpa, you will have a lifespan of half a kalpa alone, and all your wishes will be fulfilled.』 He said to the Buddha: 『World Honored One! If my wishes are fulfilled, when I prostrate myself with my five limbs at the feet of the World Honored One, may this Buddha land rain down blue lotus flowers, extremely beautiful and fragrant, and may all beings who smell this fragrance have their four elements harmonized and all their illnesses cured.』 『Good man!』 When Fearless Youth prostrated himself with his five limbs at the feet of Tathagata Treasure, at that time, all Buddha lands rained down blue lotus flowers, and when beings smelled the fragrance, all their four elements were harmonized and all their illnesses were cured. Tathagata Treasure said: 『Having aroused the practice of great compassion, and being skilled in subduing one's own mind, many wonderful World Honored Ones will respect you; if you can sever the bonds of flattery and stinginess, you will obtain a pure and wonderful treasury of wisdom.』
。』
大乘悲分陀利經三億少童子受記品第十四
「善男子！時海濟婆羅門三億弟子，謂在園門坐，有人來為我三歸勸以菩提者。善男子！爾時海濟婆羅門告諸弟子言：『汝等童子，可發阿耨多羅三藐三菩提心，各隨所欲而取佛土，在如來前隨意發願。』其弟子中，有一童子名曰月忍，彼白師言：『是道云何？當積何德、修何行、作何念而得菩提？』大師告曰：『童子！菩薩具四無量藏得逮菩提。何謂為四？具無盡福藏，具無盡智藏，具無盡慧藏，具無盡一切佛法藏，是名具足四無盡藏。善男子！如來說如是菩提道，名總集凈德度生死法門
現代漢語譯本 『善男子！當時，海濟婆羅門的三億弟子坐在園門邊，等待有人來為他們進行三皈依，並勸導他們發菩提心。』 『善男子！那時，海濟婆羅門告訴他的弟子們說：『你們這些童子，可以發無上正等正覺的心，各自隨自己的意願選擇佛土，在如來面前隨意發願。』 他的弟子中，有一個童子名叫月忍，他問他的老師說：『這條道路是怎樣的？應當積累什麼功德、修行什麼行為、抱持什麼念頭才能獲得菩提？』 大師告訴他說：『童子！菩薩具備四種無量藏才能獲得菩提。哪四種呢？具備無盡的福德藏，具備無盡的智慧藏，具備無盡的慧藏，具備無盡的一切佛法藏，這稱為具備四種無盡藏。』 『善男子！如來所說的這種菩提道，名為總集清凈功德、度脫生死的法門。』
English version 'Good man! At that time, the three hundred million disciples of the Brahmin Haiji were sitting at the garden gate, waiting for someone to come and perform the Three Refuges for them and encourage them to generate the Bodhi mind.' 'Good man! At that time, the Brahmin Haiji told his disciples: 'You children, you can generate the mind of Anuttara-samyak-sambodhi, each choose a Buddha land according to your own wishes, and make vows at will in front of the Tathagata.' Among his disciples, there was a child named Yue Ren, who asked his teacher: 'What is this path like? What merits should one accumulate, what practices should one cultivate, and what thoughts should one hold in order to attain Bodhi?' The master told him: 'Child! A Bodhisattva possesses four immeasurable treasures to attain Bodhi. What are the four? Possessing an inexhaustible treasure of merit, possessing an inexhaustible treasure of wisdom, possessing an inexhaustible treasure of insight, and possessing an inexhaustible treasure of all Buddha-dharmas, this is called possessing the four inexhaustible treasures.' 'Good man! The Bodhi path spoken by the Tathagata is called the Dharma gate of the total collection of pure merits and liberation from birth and death.'
。菩薩具足行施，為度眾生故；菩薩具足持戒，為滿愿故；菩薩具足忍辱，成相好故；菩薩具足精進，以辦眾事故；菩薩具足禪，以調心故；菩薩具足慧，以滅諸結故；菩薩具足聞，為阿僧祇辯才故；菩薩具足功德，潤益一切眾生故；菩薩具足智，為阿僧祇智故；菩薩具足止，隨心作故；菩薩具足觀，為除疑惑故；菩薩具足慈，為心無礙故；菩薩具足悲，為度化無疲厭故；菩薩具足喜，為樂法喜故；菩薩具足舍，為除愛憎故；菩薩具足摩沙門，為除障礙故；菩薩具足出家，為舍一切有為故；菩薩具足閑居，為滅不善業修益善業故；菩薩具足念，為得持故；菩薩具足意，為覺深解故；菩薩具足強志，為覺義故；菩薩具足念處，為觀身、受、心、法故；菩薩具足正舍，為舍一切不善法修滿一切善故；菩薩具足神通，為輕身心故；菩薩具足根，為滿攝根故；菩薩具足力，為伏一切結使故；菩薩具足覺分，為覺實法故；菩薩具足六和敬法，為凈應度者心故。童子！是名總具足凈度生死法門。』
「彼白師言：『聞世尊說：「佈施得大富，饒益諸眷屬；持戒得生天；多聞得大慧。世尊說修凈，為度生死故。」』大師告曰：『童子！有樂生死施者，如汝所說
現代漢語譯本：菩薩圓滿地施行佈施，是爲了度化眾生；菩薩圓滿地持守戒律，是爲了滿足願望；菩薩圓滿地修習忍辱，是爲了成就美好的相貌；菩薩圓滿地精進修行，是爲了辦成各種事業；菩薩圓滿地修習禪定，是爲了調伏內心；菩薩圓滿地修習智慧，是爲了滅除各種煩惱；菩薩圓滿地聽聞佛法，是爲了獲得無量無邊的辯才；菩薩圓滿地積累功德，是爲了利益一切眾生；菩薩圓滿地修習智慧，是爲了獲得無量無邊的智慧；菩薩圓滿地修習止，是爲了隨心所欲地行事；菩薩圓滿地修習觀，是爲了消除疑惑；菩薩圓滿地修習慈心，是爲了內心沒有障礙；菩薩圓滿地修習悲心，是爲了度化眾生而不感到疲倦；菩薩圓滿地修習喜心，是爲了樂於佛法；菩薩圓滿地修習舍心，是爲了去除愛憎；菩薩圓滿地修習摩沙門（沙門之法），是爲了去除障礙；菩薩圓滿地出家，是爲了捨棄一切有為法；菩薩圓滿地閑居，是爲了滅除不善業，修習善業；菩薩圓滿地修習正念，是爲了保持正念；菩薩圓滿地修習意，是爲了覺悟深奧的道理；菩薩圓滿地修習堅強的意志，是爲了覺悟真義；菩薩圓滿地修習四念處，是爲了觀察身、受、心、法；菩薩圓滿地修習正舍，是爲了捨棄一切不善法，修滿一切善法；菩薩圓滿地修習神通，是爲了使身心輕安；菩薩圓滿地修習六根，是爲了圓滿地攝持六根；菩薩圓滿地修習力量，是爲了降伏一切煩惱；菩薩圓滿地修習覺分，是爲了覺悟真實的佛法；菩薩圓滿地修習六和敬法，是爲了凈化應被度化者的心。童子！這被稱為總括圓滿清凈的度脫生死法門。 『他問老師說：『我聽世尊說：「佈施可以得到大富，利益眷屬；持戒可以昇天；多聞可以得到大智慧。世尊說修習清凈，是爲了度脫生死。」』大師告訴他說：『童子！有人喜歡生死輪迴的佈施，就像你所說的那樣。』
English version: A Bodhisattva fully practices giving, for the sake of liberating sentient beings; a Bodhisattva fully upholds precepts, for the sake of fulfilling vows; a Bodhisattva fully practices patience, for the sake of achieving excellent physical characteristics; a Bodhisattva fully practices diligence, for the sake of accomplishing various tasks; a Bodhisattva fully practices meditation, for the sake of calming the mind; a Bodhisattva fully practices wisdom, for the sake of eliminating all afflictions; a Bodhisattva fully practices listening to the Dharma, for the sake of obtaining immeasurable eloquence; a Bodhisattva fully accumulates merits, for the sake of benefiting all sentient beings; a Bodhisattva fully practices wisdom, for the sake of obtaining immeasurable wisdom; a Bodhisattva fully practices cessation, for the sake of acting according to one's will; a Bodhisattva fully practices contemplation, for the sake of eliminating doubts; a Bodhisattva fully practices loving-kindness, for the sake of having an unobstructed mind; a Bodhisattva fully practices compassion, for the sake of liberating sentient beings without fatigue; a Bodhisattva fully practices joy, for the sake of delighting in the Dharma; a Bodhisattva fully practices equanimity, for the sake of eliminating love and hatred; a Bodhisattva fully practices the way of a 'masha-mon' (a renunciate), for the sake of eliminating obstacles; a Bodhisattva fully practices renunciation, for the sake of abandoning all conditioned phenomena; a Bodhisattva fully practices solitary dwelling, for the sake of eliminating unwholesome actions and cultivating wholesome actions; a Bodhisattva fully practices mindfulness, for the sake of maintaining mindfulness; a Bodhisattva fully practices intention, for the sake of realizing profound understanding; a Bodhisattva fully practices strong will, for the sake of realizing the true meaning; a Bodhisattva fully practices the four foundations of mindfulness, for the sake of observing the body, feelings, mind, and phenomena; a Bodhisattva fully practices right equanimity, for the sake of abandoning all unwholesome actions and fully cultivating all wholesome actions; a Bodhisattva fully practices supernatural powers, for the sake of making the body and mind light and at ease; a Bodhisattva fully practices the six faculties, for the sake of fully controlling the six faculties; a Bodhisattva fully practices strength, for the sake of subduing all defilements; a Bodhisattva fully practices the factors of enlightenment, for the sake of realizing the true Dharma; a Bodhisattva fully practices the six principles of harmony and respect, for the sake of purifying the minds of those who are to be liberated. O youth! This is called the complete and pure Dharma gate for transcending birth and death. 'He asked the teacher, 'I have heard the World Honored One say: "Giving leads to great wealth and benefits one's family; upholding precepts leads to rebirth in heaven; listening to the Dharma leads to great wisdom. The World Honored One says that cultivating purity is for the sake of transcending birth and death."' The master told him, 'O youth! There are those who enjoy giving that leads to the cycle of birth and death, as you have described.'
。童子！善男子！善女人！信菩提道施者，為調伏心故；持戒為滅心故；求聞為除心濁故；修悲為大悲心故；余法以智慧方便具足集行。童子！此是菩提道，具足集如是德、如是修、如是念，乃逮菩提。諸童子！菩提道行如是。諸童子！可求菩提。諸童子！菩提道凈，應至意立愿，必當得滿。諸童子！菩提道凈以意凈故。諸童子！菩提道直，凈除諸結無諂偽故。諸童子！菩提道乃至安隱無上涅槃際故。是故汝等，今可立愿，隨取嚴凈不凈佛土。』
「善男子！爾時月忍童子至寶藏如來前，右膝著地叉手合掌而白佛言：『世尊！我今欲發阿耨多羅三藐三菩提心，於此濁佛土中眾生，少於貪慾、瞋恚、愚癡，無忘失，無濁心、無怨心、無慳嫉心，無邪見心住正見心，無不善心常求善心，無三惡趣心求人天心，集三福地善根心，求三乘心，我當於是中成阿耨多羅三藐三菩提。世尊！若我如意滿者，令我兩手有自然龍象。』適發言已，蒙佛神力，于兩手中有自然龍象，其身純白七支具足。躬自目見而告之曰：『汝二龍象，上升虛空周遍此土，降極香妙八功德雨，覺此佛土一切眾生；令此雨渧觸眾生身，有聞香者令除五蓋，謂愛、睡、掉、悔、疑。』適發是言，彼二龍象即升虛空，如是健速，如大力士放箭甚疾
現代漢語譯本：童子啊！善男子、善女人！信仰菩提道並進行佈施是爲了調伏內心；持戒是爲了滅除內心的煩惱；求聞佛法是爲了去除內心的污濁；修習慈悲是爲了生起大慈悲心；其餘的修行方法則是爲了以智慧和方便圓滿地積累修行。童子啊！這就是菩提道，圓滿地積累這樣的功德、這樣修行、這樣憶念，才能證得菩提。諸位童子！菩提道的修行就是這樣。諸位童子！可以追求菩提。諸位童子！菩提道是清凈的，應當至誠地立下誓願，必定能夠實現。諸位童子！菩提道的清凈是因為心意的清凈。諸位童子！菩提道是正直的，因為它清除了所有的煩惱結縛，沒有虛偽和諂媚。諸位童子！菩提道最終到達安穩無上的涅槃彼岸。因此，你們現在可以立下誓願，隨意選擇莊嚴或不莊嚴的佛土。 善男子！那時，月忍童子來到寶藏如來面前，右膝跪地，雙手合十，對佛說道：『世尊！我現在想要發起無上正等正覺的心，在這個污濁的佛土中，眾生少有貪慾、嗔恚、愚癡，沒有忘失，沒有污濁的心、怨恨的心、慳吝嫉妒的心，沒有邪見的心，安住于正見的心，沒有不善的心，常常追求善心，沒有三惡道的心，追求人天的心，積累三福地的善根心，追求三乘的心，我應當在這裡成就無上正等正覺。世尊！如果我的願望能夠實現，請讓我的兩手出現自然的龍象。』剛說完，蒙佛的神力，他的兩手中出現了自然的龍象，它們全身純白，七支具足。他親眼看到后說道：『你們兩隻龍象，上升到虛空中，遍佈這個國土，降下極其香妙的八功德雨，覺醒這個佛土的一切眾生；讓這雨滴觸碰到眾生的身體，聞到香味的人能夠去除五蓋，即貪愛、昏睡、掉舉、後悔、疑惑。』剛說完，那兩隻龍象就升入虛空，速度非常快，就像大力士射出的箭一樣迅速。
English version: O youths! Good men and good women! Those who believe in the Bodhi path and give alms do so to tame their minds; those who uphold precepts do so to extinguish mental afflictions; those who seek to hear the Dharma do so to remove mental impurities; those who cultivate compassion do so to generate great compassion; and other practices are done to accumulate practice with wisdom and skillful means. O youths! This is the Bodhi path, which is attained by fully accumulating such merits, such practices, and such mindfulness. O youths! The practice of the Bodhi path is like this. O youths! You can seek Bodhi. O youths! The Bodhi path is pure, and you should sincerely make vows, which will surely be fulfilled. O youths! The purity of the Bodhi path is due to the purity of intention. O youths! The Bodhi path is straight, because it eliminates all fetters of affliction, without hypocrisy or flattery. O youths! The Bodhi path ultimately leads to the peaceful and unsurpassed shore of Nirvana. Therefore, you can now make vows and choose any pure or impure Buddha-land. Good man! At that time, the youth Moon Endurance came before the Tathagata Treasure Store, knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One! I now wish to generate the mind of Anuttara-samyak-sambodhi. In this impure Buddha-land, may sentient beings have little greed, anger, and ignorance, be without forgetfulness, without impure minds, resentful minds, stingy and jealous minds, without wrong views, abiding in right views, without unwholesome minds, always seeking wholesome minds, without the minds of the three evil realms, seeking the minds of humans and gods, accumulating the wholesome roots of the three fields of merit, seeking the minds of the three vehicles. I shall attain Anuttara-samyak-sambodhi here. World Honored One! If my wish is fulfilled, may natural dragon elephants appear in my two hands.' As soon as he spoke, by the Buddha's divine power, natural dragon elephants appeared in his two hands, their bodies pure white and with seven limbs complete. He saw them with his own eyes and said: 'You two dragon elephants, rise into the sky and pervade this land, and rain down extremely fragrant and wonderful rain of eight merits, awakening all sentient beings in this Buddha-land; let these raindrops touch the bodies of sentient beings, and those who smell the fragrance may remove the five hindrances, namely, craving, drowsiness, restlessness, regret, and doubt.' As soon as he spoke these words, the two dragon elephants rose into the sky, so swift, like an arrow shot by a strong man.
。彼二龍象如向所說，事訖而還在其前立。
「善男子！爾時月忍童子極大歡喜。時寶藏如來告彼言：『汝善男子！于當來世過一恒河沙數阿僧祇、始入二恒河沙阿僧祇，于照明劫明集佛土，此四天下，汝當成佛，號寶蓋勇光如來乃至佛世尊。』善男子！爾時月忍菩薩，五體禮寶藏如來足。寶藏言：
「『起汝無塵心甚凈， 汝授多億眾生記； 凈治菩提最妙道， 汝當得仙導眾生。』
「略說。千人不滿，三億童子於此佛土立阿耨多羅三藐三菩提愿，寶藏如來皆授彼記。其最後者，名毗波尸如來、式棄如來、鞞尸羅披如來。是授童子記也。
大乘悲分陀利經千童子受記品第十五
「彼千童子，皆通四鞞陀，其最大者師而事之，名披由毗師紐。彼言：『我欲于彼五濁佛土證阿耨多羅三藐三菩提；為極重貪慾、瞋恚、愚癡、諸結眾生而說法。』月鬘童子白大師言：『此披由毗師紐，見何等事乃能立愿於五濁佛土？』大師告曰：『童子！有大悲菩薩，彼於五濁佛土而逮菩提，無救無趣困於諸結邪見之厄，為此眾生作救趣饒益故，于生死海度斯等類令住正見，以涅槃甘露之味充滿眾生，此現菩薩大悲立愿於五濁佛土者
現代漢語譯本：那兩條龍象就像之前說的那樣，事情結束后就回到他面前站立。 『善男子！』當時月忍童子非常歡喜。那時寶藏如來告訴他說：『你這善男子！在未來的世間，經過一個恒河沙數阿僧祇，剛進入第二個恒河沙數阿僧祇時，在照明劫明集佛土，這四天下，你將成佛，號為寶蓋勇光如來乃至佛世尊。』善男子！當時月忍菩薩，五體投地禮拜寶藏如來的腳。寶藏如來說： 『起來吧，你那無塵的心非常清凈，你將為多億眾生授記；清凈地修治菩提最妙的道，你將得道成仙引導眾生。』 簡略地說，一千人還不到，三億童子在這個佛土立下阿耨多羅三藐三菩提的願望，寶藏如來都為他們授記。其中最後成佛的，名為毗婆尸如來、式棄如來、鞞舍婆如來。這是為童子授記的事情。 大乘悲分陀利經千童子受記品第十五 『那千名童子，都通曉四吠陀，其中最年長的被大家尊為老師，名叫披由毗師紐。他說：『我想要在那五濁惡世的佛土證得阿耨多羅三藐三菩提；為那些貪慾、瞋恚、愚癡、各種煩惱深重的眾生說法。』月鬘童子問大師說：『這位披由毗師紐，是看到了什麼才發願要在五濁惡世的佛土成佛呢？』大師告訴他說：『童子！有大悲菩薩，他們在那五濁惡世的佛土證得菩提，爲了救度那些困於各種煩惱和邪見的眾生，爲了給他們帶來救助和利益，在生死苦海中度脫這些眾生，讓他們安住于正見，用涅槃甘露的滋味充滿眾生，這些菩薩展現大悲心，發願在五濁惡世的佛土成佛。』
English version: Those two dragon-elephants, as previously mentioned, stood before him after the matter was concluded. 'Good man!' At that time, the boy Moon-Patience was extremely joyful. Then, the Tathagata Treasure-Store told him: 'You good man! In the future world, after passing one Ganges-river-sand asamkhya, just entering the second Ganges-river-sand asamkhya, in the Bright-Illumination kalpa, in the Bright-Gathering Buddha-land, in these four continents, you will become a Buddha, named Treasure-Canopy-Courage-Light Tathagata, even the World-Honored One.' Good man! At that time, the Bodhisattva Moon-Patience prostrated himself with his five limbs at the feet of the Tathagata Treasure-Store. Treasure-Store said: 'Arise, your dustless mind is very pure, you will bestow predictions upon many billions of beings; purify and cultivate the most wonderful path of Bodhi, you will attain immortality and guide beings.' In brief, less than a thousand people, three hundred million boys in this Buddha-land made the vow for Anuttara-samyak-sambodhi, and the Tathagata Treasure-Store gave them all predictions. The last ones to become Buddhas were named Vipashyin Tathagata, Sikhin Tathagata, and Vishvabhu Tathagata. This is the matter of giving predictions to the boys. The Great Vehicle Compassion Pundarika Sutra, Chapter Fifteen on the Predictions of a Thousand Boys 'Those thousand boys were all versed in the four Vedas, and the eldest among them was revered as their teacher, named Piyo-Vishnu. He said: 'I wish to attain Anuttara-samyak-sambodhi in that Buddha-land of the five turbidities; to preach the Dharma for those beings heavily burdened by greed, hatred, ignorance, and various afflictions.' The boy Moon-Garland asked the master: 'What did this Piyo-Vishnu see that made him vow to attain Buddhahood in the Buddha-land of the five turbidities?' The master replied: 'Boy! There are Bodhisattvas of great compassion, who attain Bodhi in that Buddha-land of the five turbidities, to rescue those beings trapped in various afflictions and wrong views, to bring them aid and benefit, to deliver these beings from the sea of birth and death, to settle them in right view, and to fill beings with the taste of the nectar of Nirvana. These Bodhisattvas manifest great compassion and vow to attain Buddhahood in the Buddha-land of the five turbidities.'
。』
「時寶藏如來言：『汝披由毗師紐，于當來世過一恒河沙數阿僧祇、二恒河沙數阿僧祇之餘，于東方過佛土微塵數佛剎，有世界名結使幢。汝善丈夫！于中當成阿耨多羅三藐三菩提，號主山王如來乃至佛世尊。』披由毗師紐白佛言：『禮世尊足時，唯愿世尊，當以百福莊嚴兩手摩我頂上。』
「善男子！如披由毗師紐童子，頭面禮世尊足時，寶藏如來即以兩手摩披由毗師紐菩薩頂，而告之曰：
「『起大悲意深智惠， 汝為菩提修妙行； 結縛甚堅強力斷， 汝當成佛饒益世。』
「善男子！爾時月鬘童子，向寶藏如來，右膝著地而白佛言：『世尊！我欲發阿耨多羅三藐三菩提心，於此佛土貪慾、瞋恚、愚癡等分心眾生，不住諸善惡心眾生，於四萬歲世人中，我當成阿耨多羅三藐三菩提。』寶藏佛言：『汝于來世，過一恒河沙數阿僧祇、二恒河沙之餘，有世界當名娑訶。何故名娑訶？其中眾生忍樂貪慾、瞋恚、愚癡，一切結縛皆悉忍故，以是因緣名曰娑訶。時有大劫名賢。何故名賢？於此劫行貪慾、瞋恚、愚癡、吾我眾生中，當有千大悲佛婆伽婆于中出故。汝善丈夫！始入賢劫，於四萬歲世人中，當先成阿耨多羅三藐三菩提，號迦羅迦孫䭾如來乃至佛、世尊
現代漢語譯本 『那時，寶藏如來說：『你，披由毗師紐，在未來的世界，經過一恒河沙數阿僧祇、二恒河沙數阿僧祇之後，在東方，越過佛土微塵數般的佛剎，有一個世界名為結使幢。你這位善男子！在那裡你將成就無上正等正覺，號為主山王如來，乃至佛世尊。』披由毗師紐對佛說：『當禮拜世尊足時，唯愿世尊，用百福莊嚴的雙手摩我的頭頂。』 『善男子！當披由毗師紐童子，頭面禮拜世尊足時，寶藏如來就用雙手摩披由毗師紐菩薩的頭頂，並告訴他說：』 『發起大悲的意念和深邃的智慧，你爲了菩提而修行殊勝的行持；結縛非常堅固，你要以強大的力量斷除，你將成佛，饒益世間。』 『善男子！那時，月鬘童子，向寶藏如來，右膝著地，對佛說：『世尊！我想要發起無上正等正覺的心，在這個佛土中，貪慾、瞋恚、愚癡等分心的眾生，以及不住于善惡心的眾生，在四萬歲的人世間，我將成就無上正等正覺。』寶藏佛說：『你在未來的世界，經過一恒河沙數阿僧祇、二恒河沙數之後，有一個世界將名為娑婆。為什麼名為娑婆？因為其中的眾生能夠忍受貪慾、瞋恚、愚癡，一切的結縛都能忍受，因此名為娑婆。那時有一個大劫名為賢劫。為什麼名為賢劫？因為在這個劫中，在充滿貪慾、瞋恚、愚癡、我執的眾生中，將有千位大悲佛婆伽婆出現。你這位善男子！開始進入賢劫，在四萬歲的人世間，將先成就無上正等正覺，號為迦羅迦孫䭾如來，乃至佛、世尊。』
English version Then, the Tathagata Ratnagarbha said: 'You, Piyuvishnu, in the future world, after passing one Ganges river sand number of asamkhyas, and two Ganges river sand number of asamkhyas, in the east, beyond Buddha lands as numerous as dust particles, there is a world named Klesha Dhvaja. You, good man! There you will attain Anuttara-samyak-sambodhi, and be named Lord Mountain King Tathagata, even the Buddha, the World Honored One.' Piyuvishnu said to the Buddha: 'When I bow at the feet of the World Honored One, I wish that the World Honored One would use your hands adorned with a hundred blessings to stroke my head.' 'Good man! When the boy Piyuvishnu bowed his head at the feet of the World Honored One, the Tathagata Ratnagarbha stroked the head of the Bodhisattva Piyuvishnu with both hands, and told him:' 'Generate great compassion and profound wisdom, you cultivate wonderful practices for Bodhi; the bonds are very strong, you must break them with great power, you will become a Buddha, benefiting the world.' 'Good man! At that time, the boy Chandramala, facing the Tathagata Ratnagarbha, knelt on his right knee and said to the Buddha: 'World Honored One! I wish to generate the mind of Anuttara-samyak-sambodhi. In this Buddha land, among sentient beings whose minds are equally divided by greed, hatred, and delusion, and those whose minds do not dwell in good or evil, in the human world of forty thousand years, I will attain Anuttara-samyak-sambodhi.' The Buddha Ratnagarbha said: 'In the future world, after passing one Ganges river sand number of asamkhyas, and two Ganges river sand number of asamkhyas, there will be a world named Saha. Why is it named Saha? Because the sentient beings within it can endure greed, hatred, and delusion, and can endure all bonds, therefore it is named Saha. At that time, there will be a great kalpa named Bhadra. Why is it named Bhadra? Because in this kalpa, among sentient beings filled with greed, hatred, delusion, and ego, there will be a thousand compassionate Buddhas, Bhagavan, appearing within it. You, good man! Beginning to enter the Bhadra kalpa, in the human world of forty thousand years, you will first attain Anuttara-samyak-sambodhi, and be named Krakucchanda Tathagata, even the Buddha, the World Honored One.'
當以三乘說法，有過數眾生，為生、老、病、死駛河所漂，汝當度著涅槃彼岸。』善男子！爾時月鬘菩薩五體禮寶藏如來足卻坐一面。
「善男子！爾時第二童子名曰欽婆羅，前白寶藏如來言：『世尊！我欲次迦羅迦孫馱如來後於三萬歲世人中當成佛。』寶藏佛言：『汝童子！于當來世過一恒河沙數阿僧祇、二恒河沙阿僧祇之餘，于娑訶國土適入賢劫，次迦羅迦孫䭾如來后，於三萬歲世人中當得成佛，號迦那迦牟尼如來、應供、正遍知乃至佛、世尊，名稱流佈。』彼於世尊所聞授記已，頭面禮足起繞三匝，于寶藏如來前以華散佛，叉手合掌以偈贊曰：
「『善集和合巧次第， 無失濁亂凈妙稱； 意極高廣諸仙尊， 說菩提道如大㷿。 興人德自百福滿， 施寂樂道繞結山； 牟尼所為無過者， 授多眾生菩提記。』
「善男子！爾時童子名厚攝，以七寶床著寶藏如來前，價直百千兩金，敷以所宜置之金缽盛滿七寶，以金澡𣹉並七寶床施佛及僧，而白佛言：『世尊！我欲于來世過一恒河沙數阿僧祇、二恒河沙數之餘，于彼賢劫成如來、應供、正遍知
現代漢語譯本：『當以三乘佛法教導時，有無數眾生，正被生、老、病、死這股河流所沖刷，你們應當引導他們到達涅槃的彼岸。』善男子！那時，月鬘菩薩五體投地禮拜寶藏如來的雙足，然後退坐在一旁。 『善男子！那時，第二位童子名叫欽婆羅，上前稟告寶藏如來說：『世尊！我希望在迦羅迦孫馱如來之後，在三萬歲的人壽時期成佛。』寶藏佛說：『你這童子！在未來的世間，經過一恒河沙數阿僧祇、再過二恒河沙數阿僧祇之後，在娑婆國土進入賢劫時，在迦羅迦孫馱如來之後，在三萬歲的人壽時期，你將得成佛，號為迦那迦牟尼如來、應供、正遍知，乃至佛、世尊，名號廣為流傳。』他從世尊那裡聽聞授記后，頭面禮足，起身繞佛三圈，在寶藏如來面前散花，雙手合十，用偈頌讚嘆道： 『善於聚集和合，巧妙地安排次第，沒有缺失和混亂，清凈而美妙的稱讚；心意極其高遠廣闊，諸位仙尊，所說的菩提之道如同大火炬；興起人們的德行，使百福圓滿，施予寂靜安樂之道，環繞著煩惱的結山；牟尼所做的事情沒有超過的，為眾多眾生授記菩提。』 『善男子！那時，童子名叫厚攝，將一張價值百千兩黃金的七寶床放在寶藏如來面前，鋪上合適的用品，又將盛滿七寶的金缽，以及金澡盆和七寶床一起施捨給佛和僧眾，然後稟告佛說：『世尊！我希望在未來的世間，經過一恒河沙數阿僧祇、再過二恒河沙數阿僧祇之後，在那賢劫中成就如來、應供、正遍知。』
English version: 'When teaching with the Three Vehicles, there are countless beings being swept away by the river of birth, old age, sickness, and death. You should guide them to the shore of Nirvana.' Good man! At that time, Bodhisattva Moon Garland prostrated with his five limbs to the feet of Tathagata Treasure Repository, and then sat to one side. 'Good man! At that time, the second youth named Chinbara, stepped forward and said to Tathagata Treasure Repository: 'World Honored One! I wish to become a Buddha after Tathagata Krakucchanda, during a time when people's lifespan is thirty thousand years.' Tathagata Treasure Repository said: 'You, youth! In the future world, after passing one Ganges sand number of asamkhyas, and then another two Ganges sand number of asamkhyas, in the Saha world entering the Bhadrakalpa, after Tathagata Krakucchanda, during a time when people's lifespan is thirty thousand years, you will attain Buddhahood, named Tathagata Kanakamuni, Arhat, Samyaksambuddha, up to Buddha, World Honored One, and your name will spread widely.' After hearing the prophecy from the World Honored One, he bowed his head to the feet, rose and circled the Buddha three times, scattered flowers before Tathagata Treasure Repository, and with palms joined, praised with a verse: 'Skillfully gathering and harmonizing, arranging the order with cleverness, without loss or confusion, pure and wonderful praise; the mind is extremely high and vast, all the venerable ones, the path of Bodhi spoken is like a great torch; arousing people's virtues, fulfilling a hundred blessings, bestowing the path of peaceful joy, surrounding the mountain of afflictions; what Muni has done is unsurpassed, bestowing the prophecy of Bodhi to many beings.' 'Good man! At that time, the youth named Thick Gather, placed a seven-jeweled bed worth a hundred thousand taels of gold before Tathagata Treasure Repository, spread suitable items on it, and also offered a golden bowl filled with seven treasures, along with a golden washbasin and the seven-jeweled bed to the Buddha and the Sangha, and then said to the Buddha: 'World Honored One! I wish in the future world, after passing one Ganges sand number of asamkhyas, and then another two Ganges sand number of asamkhyas, in that Bhadrakalpa to attain Tathagata, Arhat, Samyaksambuddha.'
。眾善減時惡世瑞現，眾生住重貪慾、瞋恚、愚癡、慳嫉，依惡知識邪見，眾生常樂親近不善根心，離善根心，無正見心，邪命亂心；迦那迦牟尼如來般涅槃已正法滅后，眾生盲冥世無導師，二萬歲世人中我當成阿耨多羅三藐三菩提。』
「善男子！時寶藏如來告厚攝曰：『善哉，善哉！婆羅門！汝善丈夫具大明智，惡世人中瑞應出時，乃至二萬歲世人中盲無導師，于中立愿。是故，善丈夫！字汝為明智悲意。汝明智悲意！于當來世過一恒河沙數阿僧祇、二恒河沙之餘，即於此娑訶世界，在賢劫二萬歲世人中，當得成佛號迦葉如來乃至佛、世尊。』
「善男子！爾時明智悲意菩薩，五體禮寶藏如來足，於一面立，以華鬘香粖散寶藏如來，以偈贊曰：
「『人尊多聞蓋， 皆生喜樂意； 以巧妙善語， 善智處人天。 授多眾生記， 於十方作佛； 神通智意等， 佛法無稱量； 尊現菩提行， 故我稽首禮。』
「善男子！爾時海濟婆羅門，覺悟第四童子名無垢意
現代漢語譯本：當各種善行減少時，邪惡的世道就會出現祥瑞，眾生沉溺於強烈的貪慾、嗔恨、愚癡、吝嗇和嫉妒，依賴惡知識的邪見，眾生常常喜歡親近不善的根源，遠離善良的根源，沒有正確的見解，心意混亂；迦那迦牟尼如來涅槃后，正法滅亡后，眾生陷入盲目，世間沒有導師，在兩萬年的世道中，我將成就無上正等正覺。 善男子！當時寶藏如來告訴厚攝說：『好啊，好啊！婆羅門！你真是個有大智慧的善男子，在邪惡的世道中出現祥瑞時，乃至兩萬年的世道中，人們盲目沒有導師，你能在其中立下誓願。因此，善男子！我給你取名為明智悲意。你明智悲意！在未來的世間，經過一個恒河沙數阿僧祇，再過兩個恒河沙數之後，就在這個娑婆世界，在賢劫兩萬年的世道中，將成就佛果，號為迦葉如來，乃至佛、世尊。』 善男子！當時明智悲意菩薩，五體投地禮拜寶藏如來的腳，站在一邊，用花環和香粉散在寶藏如來身上，用偈頌讚嘆說： 『人中尊者，多聞廣博，使眾生都生歡喜之心；以巧妙的善語，善於用智慧教化人天。為眾多眾生授記，在十方世界成佛；神通智慧等，佛法無量無邊；您展現菩提之行，所以我稽首禮拜。』 善男子！當時海濟婆羅門，覺悟了第四個童子，名叫無垢意。
English version: When various good deeds diminish, ominous signs appear in the evil world. Beings are immersed in intense greed, hatred, ignorance, stinginess, and jealousy, relying on the wrong views of evil teachers. Beings often like to be close to the roots of evil, far from the roots of good, without correct views, and with confused minds. After the Parinirvana of Kanakamuni Tathagata and the extinction of the true Dharma, beings fall into blindness, and the world has no guide. In the world of twenty thousand years, I will attain Anuttara-samyak-sambodhi. Good man! At that time, Ratnagarbha Tathagata said to Hou She: 'Excellent, excellent! Brahmin! You are a good man with great wisdom. When ominous signs appear in the evil world, even in the world of twenty thousand years when people are blind and without a guide, you can make a vow in it. Therefore, good man! I will name you Mingzhi Bei Yi (Wise Compassionate Intention). You, Mingzhi Bei Yi! In the future world, after one Ganges sand number of Asankhyeya, and then after two Ganges sand numbers, in this Saha world, in the world of twenty thousand years of the Bhadrakalpa, you will attain Buddhahood, named Kasyapa Tathagata, even Buddha, World Honored One.' Good man! At that time, Bodhisattva Mingzhi Bei Yi prostrated himself at the feet of Ratnagarbha Tathagata, stood aside, scattered flower garlands and fragrant powder on Ratnagarbha Tathagata, and praised him with a verse: 'The honored one among men, with vast learning, makes all beings joyful; with skillful and good words, he is good at using wisdom to teach humans and gods. He bestows predictions on many beings, becoming Buddhas in the ten directions; supernatural powers, wisdom, etc., the Buddha's Dharma is immeasurable; you demonstrate the practice of Bodhi, therefore I bow my head in reverence.' Good man! At that time, Brahmin Hai Ji awakened the fourth boy, named Wu Gou Yi (Immaculate Intention).
。善男子！爾時無垢意童子前白寶藏如來言：『我欲如是於此土賢劫中求菩提，以不如是惡世，迦葉如來般涅槃后正法滅已，于萬歲世人中，眾生布施、持戒、修定心意轉乏於七財；敬惡知識以之為師，心不樂求於三福地；亦不樂修三善之業，反樂為三不善惡業；以諸結使闇亂心故，不欲樂求三乘之道。于當爾時尚無能辦菩提行者，況復千歲世人乃至百歲；爾時眾生無有善名況行善者。是五濁世壽命轉減，乃至十歲刀兵劫起，即于爾時我當從天上下，拔濟眾生使舍不善，為說善法，令彼眾生住十善業，以諸善業除眾生結亦除五濁；乃至世人壽八萬歲，我乃于中成阿耨多羅三藐三菩提，為少貪慾、瞋恚、愚癡、無明、慳嫉眾生說法，令住三乘。世尊！若我如是意滿者，世尊應授我阿耨多羅三藐三菩提記。世尊！設我不得如是授記，我當求聲聞地、若辟支佛速脫生死。』
「寶藏如來言：『婆羅門！菩薩有四懈怠地，若有菩薩具此懈怠者，久樂生死為見所誤受生死苦，不速逮阿耨多羅三藐三菩提。何謂為四？或有菩薩，卑賤威儀，卑賤同學，卑賤分施，卑賤立愿。何謂菩薩卑賤威儀？或有菩薩破身、口、意，或不攝威儀，與學聲聞、緣覺者俱，不一切施，不一切處施，求人天福樂施，不至意立愿莊嚴佛土為度眾生
現代漢語譯本：『善男子！那時，無垢意童子向寶藏如來稟告說：『我希望在這個娑婆世界的賢劫中求得菩提，因為這個惡世，在迦葉如來涅槃后，正法滅盡，在萬年之後，世人佈施、持戒、修定的心意逐漸匱乏，對七種財富不再重視；他們尊敬惡知識，把他們當作老師，心中不樂於追求三福地；也不樂於修習三種善業，反而喜歡做三種不善的惡業；因為各種煩惱的束縛使他們心意昏亂，不願追求三乘之道。在那個時候，甚至沒有能夠修行菩提道的人，更何況是千年、百年之後的人呢？那時眾生沒有善名，更不用說行善的人了。這個五濁惡世的壽命逐漸減少，甚至會減少到十歲，那時會發生刀兵劫。那時，我將從天上下凡，救拔眾生，讓他們捨棄不善，為他們宣說善法，使他們安住於十善業，用各種善業消除眾生的煩惱，也消除五濁；直到世人的壽命達到八萬歲，我才會在那時成就無上正等正覺，為那些貪慾、嗔恚、愚癡、無明、慳吝、嫉妒的眾生說法，讓他們安住於三乘。世尊！如果我的心願能夠實現，世尊您應該為我授記無上正等正覺。世尊！如果我不能得到這樣的授記，我就去求聲聞地或者辟支佛果，迅速脫離生死。』 寶藏如來說：『婆羅門！菩薩有四種懈怠之處，如果菩薩具備這些懈怠，就會長久地貪戀生死，被錯誤的見解所迷惑，遭受生死的痛苦，不能迅速證得無上正等正覺。這四種懈怠是什麼呢？有的菩薩，行為卑劣，同學卑劣，佈施卑劣，立愿卑劣。什麼是菩薩行為卑劣呢？有的菩薩破戒，身、口、意不清凈，不約束自己的行為，與學習聲聞、緣覺的人在一起，不普遍佈施，不在一切地方佈施，爲了求人天福報而佈施，不真心實意地發願莊嚴佛土來度化眾生。』
English version: 'Good man! At that time, the Immaculate Intention Youth addressed the Tathagata Treasure Store, saying: 『I wish to seek Bodhi in this Kalpa of the worthy in this land, because in this evil world, after the Parinirvana of Kashyapa Tathagata, when the true Dharma has perished, after ten thousand years, the minds of people will gradually lack in giving, keeping precepts, and cultivating concentration, and they will not value the seven treasures; they will respect evil teachers and take them as their masters, and their hearts will not be happy to seek the three fields of merit; nor will they be happy to cultivate the three good deeds, but instead they will like to do the three evil deeds; because their minds are confused by the bonds of various afflictions, they do not want to seek the path of the three vehicles. At that time, there will not even be anyone who can practice the Bodhi path, let alone people after a thousand or a hundred years? At that time, sentient beings will not have good names, let alone those who do good deeds. The lifespan of this five turbid world will gradually decrease, even to ten years, and then the kalpa of swords will arise. At that time, I will descend from the heavens to save sentient beings, to make them abandon evil, to preach the good Dharma to them, to make them dwell in the ten good deeds, to use various good deeds to eliminate the afflictions of sentient beings, and also to eliminate the five turbidities; until the lifespan of people reaches eighty thousand years, I will then attain Anuttara-samyak-sambodhi, and preach the Dharma to those sentient beings who are greedy, angry, foolish, ignorant, stingy, and jealous, and make them dwell in the three vehicles. World Honored One! If my wish can be fulfilled, the World Honored One should give me the prediction of Anuttara-samyak-sambodhi. World Honored One! If I cannot receive such a prediction, I will seek the ground of Sravaka or Pratyekabuddha to quickly escape from birth and death.』 The Tathagata Treasure Store said: 『Brahmin! There are four places of laziness for Bodhisattvas. If a Bodhisattva possesses these lazinesses, he will be attached to birth and death for a long time, be misled by wrong views, suffer the pain of birth and death, and will not quickly attain Anuttara-samyak-sambodhi. What are these four lazinesses? Some Bodhisattvas have lowly conduct, lowly companions, lowly giving, and lowly vows. What is a Bodhisattva's lowly conduct? Some Bodhisattvas break precepts, their body, speech, and mind are not pure, they do not restrain their conduct, they are with those who study Sravaka and Pratyekabuddha, they do not give universally, they do not give in all places, they give for the sake of seeking human and heavenly blessings, and they do not sincerely make vows to adorn the Buddha land to liberate sentient beings.』
。具四法，懈怠菩薩久受生死之苦，不速逮阿耨多羅三藐三菩提。有菩薩具四法，速成阿耨多羅三藐三菩提。何謂為四？護持身、口、意，或常親近大乘學人，一切施，一切處施，為脫一切眾生苦故發悲心施，至意立愿莊嚴佛土為度眾生故；是為四法，菩薩行是速成阿耨多羅三藐三菩提。復有四法，菩薩具足攝菩提道。何謂為四？勤行波羅蜜，施攝眾生，修辦諸禪，遊戲神通；是為四。復有四無厭法，菩薩應具：施無厭，聞法無厭，攝眾生無厭，愿無厭；是為四。復有四無盡藏，菩薩應滿：信無盡藏菩薩應滿，說法無盡藏菩薩應滿，迴向無盡藏菩薩應滿，濟窮厄眾生無盡藏菩薩應滿；是為四。復有四凈，菩薩應具：無我戒凈，無眾生三昧凈，無命慧凈，無人解脫知見凈；是為四法，菩薩應具。菩薩以是速成阿耨多羅三藐三菩提，轉虛空輪、不可思議輪、無稱量無我輪、無言說輪、假現輪、厭患輪、轉未曾輪。汝無垢意！于當來世，過一恒河沙數阿僧祇、於二恒河沙阿僧祇余，入賢劫未久五濁以除，其壽轉增至八萬歲人中，汝當得逮阿耨多羅三藐三菩提，號彌勒如來乃至佛世尊
現代漢語譯本：有四種情況，懈怠的菩薩會長期遭受生死輪迴的痛苦，不能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。有菩薩具備四種情況，能迅速成就阿耨多羅三藐三菩提。這四種情況是什麼呢？守護身、口、意，或者經常親近修習大乘佛法的人，一切佈施，在一切地方佈施，爲了解脫一切眾生的痛苦而發悲心佈施，至心立愿莊嚴佛土爲了度化眾生；這就是四種情況，菩薩修行這些能迅速成就阿耨多羅三藐三菩提。又有四種情況，菩薩具備這些能攝取菩提之道。這四種情況是什麼呢？勤奮修行波羅蜜（到彼岸），以佈施攝受眾生，修習各種禪定，運用神通遊戲；這就是四種情況。又有四種不會厭倦的修行，菩薩應當具備：佈施不會厭倦，聽聞佛法不會厭倦，攝受眾生不會厭倦，發願不會厭倦；這就是四種情況。又有四種無盡的寶藏，菩薩應當圓滿：信心的無盡寶藏菩薩應當圓滿，說法的無盡寶藏菩薩應當圓滿，迴向的無盡寶藏菩薩應當圓滿，救濟貧困厄難眾生的無盡寶藏菩薩應當圓滿；這就是四種情況。又有四種清凈，菩薩應當具備：無我的戒律清凈，無眾生的三昧清凈，無命的智慧清凈，無人解脫的知見清凈；這就是四種情況，菩薩應當具備。菩薩憑藉這些能迅速成就阿耨多羅三藐三菩提，轉動虛空之輪、不可思議之輪、無稱量無我之輪、無言說之輪、假現之輪、厭患之輪、轉動未曾有之輪。你，無垢意！在未來的世間，經過一個恒河沙數阿僧祇，在兩個恒河沙阿僧祇之後，進入賢劫不久，五濁會被清除，壽命會逐漸增長到人壽八萬歲時，你將證得阿耨多羅三藐三菩提，號為彌勒如來乃至佛世尊。 現代漢語譯本：有四種法，懈怠的菩薩會長期遭受生死輪迴的痛苦，不能快速達到無上正等正覺。有菩薩具備四種法，能快速成就無上正等正覺。哪四種呢？守護身、口、意，或者經常親近大乘修行人，一切施捨，在一切地方施捨，爲了脫一切眾生的痛苦而發悲心施捨，至誠發願莊嚴佛土以度化眾生；這就是四種法，菩薩修行這些能快速成就無上正等正覺。又有四種法，菩薩具備這些能攝取菩提之道。哪四種呢？勤奮修行波羅蜜，以佈施攝受眾生，修習各種禪定，運用神通遊戲；這就是四種。又有四種無厭法，菩薩應當具備：施捨無厭，聽聞佛法無厭，攝受眾生無厭，發願無厭；這就是四種。又有四種無盡藏，菩薩應當圓滿：信心的無盡藏菩薩應當圓滿，說法的無盡藏菩薩應當圓滿，迴向的無盡藏菩薩應當圓滿，救濟貧困厄難眾生的無盡藏菩薩應當圓滿；這就是四種。又有四種清凈，菩薩應當具備：無我的戒律清凈，無眾生的三昧清凈，無命的智慧清凈，無人解脫的知見清凈；這就是四種法，菩薩應當具備。菩薩憑藉這些能快速成就無上正等正覺，轉動虛空之輪、不可思議之輪、無稱量無我之輪、無言說之輪、假現之輪、厭患之輪、轉動未曾有之輪。你，無垢意！在未來的世間，經過一個恒河沙數阿僧祇，在兩個恒河沙阿僧祇之後，進入賢劫不久，五濁會被清除，壽命會逐漸增長到人壽八萬歲時，你將證得無上正等正覺，號為彌勒如來乃至佛世尊。
English version: There are four conditions under which a lazy Bodhisattva will endure the suffering of birth and death for a long time, and will not quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). There are Bodhisattvas who, possessing four conditions, can quickly achieve Anuttara-samyak-sambodhi. What are these four? Guarding body, speech, and mind; or constantly associating with those who study the Mahayana teachings; giving all things; giving in all places; giving with a compassionate heart to liberate all beings from suffering; and sincerely making vows to adorn the Buddha-land for the sake of liberating beings. These are the four conditions, and Bodhisattvas who practice these can quickly achieve Anuttara-samyak-sambodhi. There are also four conditions that, when possessed by a Bodhisattva, enable them to embrace the path to Bodhi. What are these four? Diligently practicing the Paramitas (perfections); embracing beings through giving; cultivating various forms of meditation; and engaging in the play of supernatural powers. These are the four. There are also four practices that a Bodhisattva should never tire of: never tiring of giving; never tiring of hearing the Dharma; never tiring of embracing beings; and never tiring of making vows. These are the four. There are also four inexhaustible treasures that a Bodhisattva should fulfill: the inexhaustible treasure of faith, which a Bodhisattva should fulfill; the inexhaustible treasure of teaching the Dharma, which a Bodhisattva should fulfill; the inexhaustible treasure of dedication, which a Bodhisattva should fulfill; and the inexhaustible treasure of helping beings in poverty and distress, which a Bodhisattva should fulfill. These are the four. There are also four purities that a Bodhisattva should possess: the purity of precepts without self; the purity of samadhi without beings; the purity of wisdom without life; and the purity of the knowledge and vision of liberation without a person. These are the four conditions that a Bodhisattva should possess. Bodhisattvas, through these, can quickly achieve Anuttara-samyak-sambodhi, turning the wheel of emptiness, the wheel of the inconceivable, the wheel of immeasurable non-self, the wheel of non-speech, the wheel of illusion, the wheel of aversion, and the wheel of the unprecedented. You, Immaculate Mind! In the future world, after passing one Ganges river of asamkhyas, and after two Ganges rivers of asamkhyas, entering the Bhadrakalpa not long after, the five turbidities will be removed, and the lifespan will gradually increase to 80,000 years among humans. At that time, you will attain Anuttara-samyak-sambodhi, and will be known as Maitreya Tathagata, even the Buddha, the World Honored One. English version: There are four dharmas, by which a lazy Bodhisattva will long suffer the pain of birth and death, and will not quickly attain the unsurpassed, right and perfect enlightenment. There are Bodhisattvas who, possessing four dharmas, can quickly achieve unsurpassed, right and perfect enlightenment. What are these four? Guarding body, speech, and mind; or constantly associating with Mahayana practitioners; giving all things; giving in all places; giving with a compassionate heart to liberate all beings from suffering; and sincerely making vows to adorn the Buddha-land in order to liberate beings. These are the four dharmas, and Bodhisattvas who practice these can quickly achieve unsurpassed, right and perfect enlightenment. There are also four dharmas that, when possessed by a Bodhisattva, enable them to embrace the path to Bodhi. What are these four? Diligently practicing the Paramitas; embracing beings through giving; cultivating various forms of meditation; and engaging in the play of supernatural powers. These are the four. There are also four inexhaustible practices that a Bodhisattva should possess: never tiring of giving; never tiring of hearing the Dharma; never tiring of embracing beings; and never tiring of making vows. These are the four. There are also four inexhaustible treasures that a Bodhisattva should fulfill: the inexhaustible treasure of faith, which a Bodhisattva should fulfill; the inexhaustible treasure of teaching the Dharma, which a Bodhisattva should fulfill; the inexhaustible treasure of dedication, which a Bodhisattva should fulfill; and the inexhaustible treasure of helping beings in poverty and distress, which a Bodhisattva should fulfill. These are the four. There are also four purities that a Bodhisattva should possess: the purity of precepts without self; the purity of samadhi without beings; the purity of wisdom without life; and the purity of the knowledge and vision of liberation without a person. These are the four dharmas that a Bodhisattva should possess. Bodhisattvas, through these, can quickly achieve unsurpassed, right and perfect enlightenment, turning the wheel of emptiness, the wheel of the inconceivable, the wheel of immeasurable non-self, the wheel of non-speech, the wheel of illusion, the wheel of aversion, and the wheel of the unprecedented. You, Immaculate Mind! In the future world, after passing one Ganges river of asamkhyas, and after two Ganges rivers of asamkhyas, entering the Bhadrakalpa not long after, the five turbidities will be removed, and the lifespan will gradually increase to 80,000 years among humans. At that time, you will attain unsurpassed, right and perfect enlightenment, and will be known as Maitreya Tathagata, even the Buddha, the World Honored One.
。』
「時無垢意婆羅門，五體禮寶藏如來足已，於一面住，以華鬘粖香供養世尊，以偈贊曰：
「『尊面如滿月， 白毫相如雪， 身凈如金山， 誰不願牟尼？ 雄猛如獸王， 無量德照世， 光明普周遍， 今授我佛記。』
「大師海濟婆羅門，勸彼一千人，少一童子通四鞞陀得發菩提；所謂：迦羅迦，孫䭾迦那迦，牟尼迦葉，彌勒子照等千人。少二童子通四鞞陀，彼一切立阿耨多羅三藐三菩提愿，於此賢劫，寶藏如來彼一切阿耨多羅三藐三菩提記，于賢劫中其最小者。大師覺之：『咄！持大力！何以久觀？汝摩訶薩舍余意想，為眾生故可發大悲。』以偈告曰：
「『眾生老病死， 沒于愛流河； 處在三界畏， 受胎之微形。 飲結毒相害， 曠野苦燒煮； 癡盲失善道， 為生死所逼。 三界苦熾然， 皆住于邪見； 一切在五道， 譬如車輪轉。 眾生鮮法眼， 念無救眾生； 修慧除疑惑， 今可求菩提。 為世渴愛河， 作眾生橋樑； 解世結縛故， 心迴向菩提。 除癡開法眼， 施以無上道； 生死三界然， 充之以法味
現代漢語譯本 『時無垢意婆羅門，五體投地禮拜寶藏如來的雙足后，站立在一旁，用花鬘和香供養世尊，並用偈頌讚美道： 『您的面容如同滿月，白毫相好似雪一般潔白，身軀清凈如同金山，誰不願敬慕您這位牟尼？ 您雄猛如獸中之王，無量的功德照耀世間，光明普照一切，現在請您為我授記成佛。』 大師海濟婆羅門，勸說那一千人，其中少一個童子通曉四吠陀，得以發起菩提心；他們是：迦羅迦、孫䭾迦那迦、牟尼迦葉、彌勒子照等一千人。 另有少兩個童子通曉四吠陀，他們都立下證得無上正等正覺的誓願，在這個賢劫中，寶藏如來為他們所有人授記，他們將在賢劫中成佛，他們是賢劫中最晚成佛的。 大師覺察到：『咄！你這擁有大力量的人！為何久久觀望？你這位摩訶薩應該捨棄其他想法，爲了眾生而發起大悲心。』他用偈頌告誡道： 『眾生受老病死的折磨，沉沒在愛慾的河流中； 身處三界的恐懼之中，承受著微小的胎形； 飲下煩惱的毒藥，在曠野中飽受痛苦的煎熬； 因愚癡而盲目，迷失了善良的道路，被生死所逼迫。 三界的痛苦如火焰般熾熱，眾生都執著于邪見； 一切眾生都在五道中輪迴，就像車輪不停地轉動。 眾生缺少法眼，心中沒有救度眾生的念頭； 修習智慧以消除疑惑，現在應該求證菩提。 爲了世間如渴求愛河的人們，做眾生的橋樑； 爲了解脫世間的束縛，將心迴向菩提。 消除愚癡，開啟法眼，施予無上的佛道； 生死三界如火焰般燃燒，用佛法的甘露來充滿它。』
English version 『Then, the Brahmin Shiwugouyi, after prostrating himself with his five limbs at the feet of Tathagata Baozang, stood to one side, offered flower garlands and incense to the World Honored One, and praised him with a verse: 『Your face is like the full moon, your white hair mark is like snow, your body is as pure as a golden mountain, who would not admire you, Muni? You are as brave as the king of beasts, your immeasurable virtues illuminate the world, your light shines everywhere, now please grant me the prediction of Buddhahood.』 The great master Haiji Brahmin, persuaded those one thousand people, minus one child who understood the four Vedas, to develop the Bodhi mind; they were: Kalaka, Sundhakanaka, Muni Kasyapa, Maitreya Zizhao, and others, a thousand people. There were also two fewer children who understood the four Vedas, and they all made the vow to attain Anuttara-samyak-sambodhi. In this Bhadrakalpa, Tathagata Baozang predicted that they would all attain Anuttara-samyak-sambodhi, and they would be the last to become Buddhas in this Bhadrakalpa. The great master realized: 『Tsk! You who possess great power! Why do you observe for so long? You, Mahasattva, should abandon other thoughts and develop great compassion for the sake of all beings.』 He admonished them with a verse: 『Beings suffer from old age, sickness, and death, submerged in the river of desire; They are in the fear of the three realms, enduring the tiny form of a fetus; They drink the poison of afflictions, suffering in the wilderness; They are blinded by ignorance, lost on the path of goodness, and are forced by birth and death. The suffering of the three realms is as fierce as fire, and all beings cling to wrong views; All beings are in the cycle of the five paths, like a wheel that never stops turning. Beings lack the Dharma eye, and have no thought of saving all beings; Cultivate wisdom to eliminate doubts, now you should seek Bodhi. For those in the world who thirst for the river of love, be a bridge for all beings; To liberate the world from its bonds, turn your heart towards Bodhi. Eliminate ignorance, open the Dharma eye, and bestow the supreme path; The three realms of birth and death are burning like fire, fill it with the nectar of the Dharma.』
。 速可詣饒益， 頂禮牟尼足； 可立最堅愿， 為佛世導師。 慰喻諸群生， 曠野濟眾庶； 施妙解脫道， 根力及覺分， 為求雨法雨， 以滅眾生苦。』
「善男子！時持大力童子白言：『大師！我不樂生死，樂求尊德；又復不求聲聞、辟支佛乘，欲求無上乘；我觀所化處，待時立愿。大師！是故我住思惟至今，師待須臾聽我師子吼時。』
「善男子！爾時海濟婆羅門，舍彼而還告其弟子五婆羅門常給侍者：『汝諸童子！可發阿耨多羅三藐三菩提心。』彼白師言：『我等無財寶物可供養佛及比丘僧，我等云何未種善根發菩提心？』善男子！爾時國大師告其弟子，一名迦羅浮殊，即與七寶耳𤦲；二名他羅浮殊，亦與七寶耳𤦲；第三名阇羅浮殊，與七寶床；第四名佉伽浮殊，與七寶杖；第五名婆羅浮殊，與純金澡𣹉。而告之曰：『汝等可以此物供養佛及比丘僧，發阿耨多羅三藐三菩提心。』時五給侍進詣世尊，各以所赍施佛及僧已，而白佛言：『唯愿世尊！授我等阿耨多羅三藐三菩提記，于彼賢劫，我等於中當成無上正真之道。』略說
現代漢語譯本 『愿能迅速成就饒益，頂禮牟尼佛的足下； 愿能立下最堅定的誓願，成為佛陀，世間的導師。 安慰開導一切眾生，在曠野中救濟大眾； 施予美妙的解脫之道，包括根、力以及覺悟的各個部分， 爲了求得降下法雨，以滅除眾生的痛苦。』
『善男子！』當時，持大力童子說道：『大師！我不喜歡生死輪迴，喜歡追求尊貴的德行；而且我不求聲聞乘、辟支佛乘，想要追求無上乘；我觀察所要教化的地方，等待時機立下誓願。大師！因此我一直思考到現在，請大師稍等片刻，聽我發出獅子吼的時候。』
『善男子！』當時，海濟婆羅門捨棄了那裡，回去告訴他的五個常侍奉的婆羅門弟子：『你們這些童子！可以發阿耨多羅三藐三菩提心。』他們對老師說：『我們沒有財寶可以供養佛和比丘僧，我們如何能在沒有種下善根的情況下發菩提心呢？』『善男子！』當時，國師告訴他的弟子，一個名叫迦羅浮殊，就給了他七寶耳環；第二個名叫他羅浮殊，也給了他七寶耳環；第三個名叫阇羅浮殊，給了他七寶床；第四個名叫佉伽浮殊，給了他七寶杖；第五個名叫婆羅浮殊，給了他純金澡盆。並告訴他們說：『你們可以用這些東西供養佛和比丘僧，發阿耨多羅三藐三菩提心。』當時，五個侍者來到世尊面前，各自用所帶的物品供養佛和僧眾后，對佛說：『唯愿世尊！給我們授記阿耨多羅三藐三菩提，在那個賢劫中，我們將在其中成就無上正真之道。』簡略地說
English version 'May I quickly achieve benefit, and bow at the feet of Muni; May I establish the most steadfast vow, to become a Buddha, a teacher of the world. To comfort and guide all living beings, to save the masses in the wilderness; To bestow the wonderful path of liberation, including the roots, powers, and aspects of enlightenment, In order to seek the rain of Dharma, to extinguish the suffering of all beings.'
'Good man!' At that time, the youth of great power said: 'Master! I do not delight in the cycle of birth and death, but delight in seeking noble virtue; moreover, I do not seek the path of Sravakas or Pratyekabuddhas, but desire to seek the unsurpassed path; I observe the places to be transformed, and wait for the time to make my vow. Master! Therefore, I have been contemplating until now, please wait a moment, Master, and listen to when I roar like a lion.'
'Good man!' At that time, the Brahmin Hai Ji abandoned that place and returned to tell his five Brahmin disciples who always served him: 'You youths! You can generate the mind of Anuttara-samyak-sambodhi.' They said to their teacher: 'We have no wealth or treasures to offer to the Buddha and the Sangha of monks, how can we generate the Bodhi mind without having planted good roots?' 'Good man!' At that time, the national teacher told his disciples, one named Kala-bhusha, and gave him seven-jeweled earrings; the second named Tara-bhusha, also gave him seven-jeweled earrings; the third named Jala-bhusha, gave him a seven-jeweled bed; the fourth named Khaga-bhusha, gave him a seven-jeweled staff; the fifth named Bhara-bhusha, gave him a pure gold washbasin. And told them: 'You can use these things to offer to the Buddha and the Sangha of monks, and generate the mind of Anuttara-samyak-sambodhi.' At that time, the five attendants went to the World Honored One, each offering what they had brought to the Buddha and the Sangha, and said to the Buddha: 'May the World Honored One! Bestow upon us the prediction of Anuttara-samyak-sambodhi, in that Bhadrakalpa, we will achieve the unsurpassed and true path.' Briefly speaking
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「善男子！時寶藏如來即與迦羅浮殊童子授菩提記，于賢劫中當名堅音如來；次後他羅浮殊當名樂相意如來；次後阇羅浮殊當名商導如來；次後佉伽浮殊當名愛清如來；次後娑羅浮殊童子當名清葉髻王如來。佛適授彼五童子記于賢劫已，時大師重告持大力言：『汝持大力！於世尊所今可立愿，取莊嚴佛土隨意所欲，以法味謂一切眾生，堅固精進行菩薩行莫復久觀。』自執其臂將至佛所。
「善男子！彼時持大力童子，住世尊前而白佛言：『世尊！于當來世后賢劫中，當有幾牟尼曰出現於世。』寶藏如來言：『童子！於半賢劫當有千四牟尼曰出現於世。』童子白佛言：『世尊！于彼賢劫乃至千三牟尼曰般涅槃已，其最後娑羅浮殊童子，當成阿耨多羅三藐三菩提，名青葉髻王如來。我當於爾所時行菩提行難行苦行，佈施、持戒、修定、多聞、精進、忍辱，隨福德智慧我當具滿，于彼賢劫一切成佛未久我先施供養。彼般涅槃后，如舍利法供養舍利護持正法。乏戒眾生，勸令持戒使住其中；少見困厄眾生，勸令正見使住其中；少意眾生勸住正意；無威儀者令住威儀；當爲眾生示現種種若干善行。彼諸佛世尊涅槃未久，我當復正法、眼正法、攝正法、興正法燈熾然於世
現代漢語譯本：『善男子！當時寶藏如來就給迦羅浮殊童子授了菩提記，說他將在賢劫中名為堅音如來；之後他羅浮殊將名為樂相意如來；之後阇羅浮殊將名為商導如來；之後佉伽浮殊將名為愛清如來；之後娑羅浮殊童子將名為清葉髻王如來。佛剛給這五個童子授完賢劫的記，當時大師又告訴持大力說：『你，持大力！現在可以在世尊面前立下誓願，選取你想要的莊嚴佛土，用佛法滋味教化一切眾生，堅定精進地修行菩薩道，不要再觀望了。』說完就拉著他的手臂帶到佛前。 『善男子！』當時持大力童子，站在世尊面前對佛說：『世尊！在未來的后賢劫中，將會有多少牟尼佛出現在世上？』寶藏如來說：『童子！在半個賢劫中將會有千四牟尼佛出現在世上。』童子對佛說：『世尊！在那個賢劫中，直到前一千三百位牟尼佛都涅槃之後，最後一位娑羅浮殊童子，將成就阿耨多羅三藐三菩提，名為青葉髻王如來。我將在那時修行菩提道，行難行苦行，佈施、持戒、修定、多聞、精進、忍辱，隨著福德智慧的增長，我將圓滿具足，在那個賢劫中，所有佛成佛不久，我先供養他們。他們涅槃后，像供養舍利一樣供養他們的法身舍利，護持正法。對於缺少戒律的眾生，勸導他們持戒，使他們安住其中；對於見解淺薄、困厄的眾生，勸導他們正見，使他們安住其中；對於心意散亂的眾生，勸導他們安住正意；對於沒有威儀的眾生，使他們安住威儀；我將為眾生示現種種不同的善行。在那些佛世尊涅槃不久，我將復興正法、眼正法、攝正法，使正法之燈在世間熾盛。』
English version: 『Good man! At that time, the Tathagata Treasure Store immediately gave the Bodhi prediction to the boy Kāla-ruśu, saying that in the Bhadrakalpa he would be named the Tathagata Firm Sound; after that, Tāra-ruśu would be named the Tathagata Joyful Appearance; after that, Jāla-ruśu would be named the Tathagata Merchant Guide; after that, Khaga-ruśu would be named the Tathagata Love Pure; after that, the boy Sāra-ruśu would be named the Tathagata Pure Leaf Crest King. Just as the Buddha had given the prediction for the Bhadrakalpa to these five boys, the great master then told Holder of Great Power: 『You, Holder of Great Power! Now you can make a vow before the World Honored One, choose the adorned Buddha land you desire, and use the flavor of the Dharma to teach all sentient beings, firmly and diligently practice the Bodhisattva path, and do not observe any longer.』 Then he took his arm and led him to the Buddha. 『Good man!』 At that time, the boy Holder of Great Power, standing before the World Honored One, said to the Buddha: 『World Honored One! In the future, in the later Bhadrakalpa, how many Munis will appear in the world?』 The Tathagata Treasure Store said: 『Boy! In half of the Bhadrakalpa, there will be one thousand and four Munis appearing in the world.』 The boy said to the Buddha: 『World Honored One! In that Bhadrakalpa, until the first one thousand and three Munis have entered Nirvana, the last boy, Sāra-ruśu, will attain Anuttara-samyak-sambodhi, and be named the Tathagata Pure Leaf Crest King. At that time, I will practice the Bodhi path, practice difficult and arduous practices, giving, upholding precepts, practicing meditation, learning widely, being diligent, and enduring patiently. As my merit and wisdom increase, I will be fully complete. In that Bhadrakalpa, soon after all the Buddhas attain Buddhahood, I will first make offerings to them. After they enter Nirvana, I will make offerings to their Dharma relics, just as one would make offerings to physical relics, and protect the true Dharma. For sentient beings who lack precepts, I will encourage them to uphold precepts and abide in them; for sentient beings with shallow views and difficulties, I will encourage them to have right views and abide in them; for sentient beings with scattered minds, I will encourage them to abide in right intention; for those without proper conduct, I will cause them to abide in proper conduct; I will show sentient beings various kinds of good deeds. Soon after those Buddha World Honored Ones enter Nirvana, I will revive the true Dharma, the eye of the true Dharma, the gathering of the true Dharma, and make the lamp of the true Dharma shine brightly in the world.』
。刀兵劫時我當勸化眾生，使住不殺乃至正見，以十善業于邪逕路拔出眾生著善道中，除彼惡行闇冥，開示善行法，劫濁乃至命、見、結、眾生濁世，我當滅除。饑饉劫時我當勸化眾生，行檀波羅蜜令住其中，我以六波羅蜜，除滅一切饑饉之劫濁亂鬥諍及與怨嫉，于眾生所除滅結垢。疾疫劫時，我當以六和敬、四攝法勸化眾生令住其中，除滅眾生疾疫闇冥乃至滅結。一切娑呵佛土半賢劫中，如是救濟眾生困厄。千四世尊出現涅槃，彼一切正法滅已，于賢劫中，然後我當成阿耨多羅三藐三菩提，如彼賢劫千四諸佛壽命限量。我逮菩提已，壽命與等；如彼所有聲聞僧數，我聲聞眾亦當與等；如彼半劫千四如來所度眾生，獨我與等；彼諸佛世尊學聲聞者，設違失戒墜邪見林，不敬諸佛，多憎嫉心、噁心、害心伺求法僧，失心、過心誹謗賢聖，非毀正法作無間業者，愿我逮菩提時，于生死中拔彼一切，安置無畏涅槃城中。乃至我般涅槃，隨正法幾時滅賢劫俱盡。我正法滅賢劫盡已，當令我齒及身舍利，變成無量阿僧祇化佛，具足三十二大人之相以莊嚴身，令一一相八十種好而自莊嚴；令諸化佛往至十方無量阿僧祇無佛之國，令一一化佛勸彼無量阿僧祇眾生使住三乘
現代漢語譯本：在刀兵劫時，我應當勸導教化眾生，使他們安住于不殺生乃至正見，用十善業將眾生從邪路中拔出來，安置在善良的道路上，消除他們邪惡行為的黑暗，開示善行的法則。在劫濁乃至命濁、見濁、結濁、眾生濁世中，我應當滅除這些污濁。在饑饉劫時，我應當勸導教化眾生，修行佈施波羅蜜，使他們安住其中。我用六波羅蜜，消除一切饑饉的劫濁、混亂、鬥爭以及怨恨嫉妒，在眾生心中消除結垢。在疾疫劫時，我應當用六和敬、四攝法勸導教化眾生，使他們安住其中，消除眾生的疾病、黑暗乃至滅除煩惱。在一切娑婆佛土的半賢劫中，我這樣救濟眾生的困厄。一千四位世尊出現並涅槃后，他們的一切正法都滅盡后，在賢劫中，然後我應當成就阿耨多羅三藐三菩提，如同賢劫中一千四位諸佛的壽命一樣。我證得菩提后，壽命與他們相等；如同他們所有的聲聞僧眾的數量，我的聲聞僧眾也應當與他們相等；如同他們半劫中一千四位如來所度化的眾生，我獨自度化的眾生也與他們相等；那些佛世尊的學聲聞者，如果違犯戒律，墮入邪見之林，不尊敬諸佛，多有憎恨嫉妒之心、噁心、害心，伺機誹謗法僧，失去正念、犯下過錯，誹謗賢聖，詆譭正法，造作無間地獄業的人，愿我證得菩提時，在生死輪迴中將他們全部拔出，安置在無畏的涅槃城中。乃至我般涅槃，隨著正法滅盡，賢劫也一同結束。我的正法滅盡，賢劫結束之後，應當使我的牙齒和身體舍利，變成無量阿僧祇的化佛，具足三十二大丈夫相來莊嚴自身，使每一個相都以八十種好來莊嚴；使這些化佛前往十方無量阿僧祇沒有佛陀教化的國度，使每一尊化佛勸導那無量阿僧祇的眾生安住於三乘佛法。 現代漢語譯本：在刀兵劫難時，我將勸導眾生，讓他們安住于不殺生乃至正見，通過十善業將眾生從邪路中解救出來，引導他們走向善道，消除他們邪惡行為的黑暗，並揭示善行的法則。在劫濁，乃至命濁、見濁、結濁、眾生濁世中，我將消除這些污濁。在饑荒劫難時，我將勸導眾生修行佈施波羅蜜，讓他們安住其中。我將通過六波羅蜜，消除一切饑荒的劫難、混亂、爭鬥以及怨恨嫉妒，並消除眾生心中的結垢。在瘟疫劫難時，我將通過六和敬和四攝法勸導眾生，讓他們安住其中，消除眾生的疾病、黑暗，乃至滅除煩惱。在整個娑婆佛土的半賢劫中，我將這樣救濟眾生的困厄。當一千四位世尊出現並涅槃，他們的一切正法都滅盡后，在賢劫中，我將成就阿耨多羅三藐三菩提，如同賢劫中一千四位諸佛的壽命一樣。當我證得菩提后，我的壽命將與他們相等；我的聲聞僧眾的數量也將與他們相等；我所度化的眾生也將與他們半劫中一千四位如來所度化的眾生相等。那些佛世尊的聲聞弟子，如果違犯戒律，墮入邪見之林，不尊敬諸佛，心懷憎恨嫉妒、惡念和害心，伺機誹謗法僧，失去正念、犯下過錯，誹謗賢聖，詆譭正法，造作無間地獄業的人，愿我證得菩提時，在生死輪迴中將他們全部解救出來，安置在無畏的涅槃城中。乃至我般涅槃，隨著正法滅盡，賢劫也一同結束。我的正法滅盡，賢劫結束之後，我將使我的牙齒和身體舍利，變成無量阿僧祇的化佛，具足三十二大丈夫相來莊嚴自身，使每一個相都以八十種好來莊嚴；我將使這些化佛前往十方無量阿僧祇沒有佛陀教化的國度，使每一尊化佛勸導那無量阿僧祇的眾生安住於三乘佛法。
English version: During the time of war and strife, I shall exhort and guide sentient beings, causing them to abide in non-killing and right view, using the ten wholesome actions to pull beings out of the wrong paths and place them on the path of goodness, eliminating the darkness of their evil deeds and revealing the laws of good conduct. In the turbid ages of kalpa, life, views, afflictions, and sentient beings, I shall eliminate these impurities. During times of famine, I shall exhort and guide sentient beings to practice the perfection of giving, causing them to abide therein. I shall use the six perfections to eliminate all the turbidities of famine, chaos, strife, and resentment and jealousy, and eliminate the defilements in the minds of sentient beings. During times of pestilence, I shall exhort and guide sentient beings with the six harmonies and four means of attraction, causing them to abide therein, eliminating the diseases and darkness of sentient beings, and even eliminating their afflictions. In the half-kalpa of all Saha Buddha lands, I shall thus rescue sentient beings from their difficulties. After the appearance and nirvana of the one thousand and four World Honored Ones, and after all their true Dharma has been extinguished, then in the kalpa of the worthy, I shall attain Anuttara-samyak-sambodhi, like the lifespan of the one thousand and four Buddhas in that kalpa. After I attain Bodhi, my lifespan shall be equal to theirs; like the number of their Shravaka Sangha, my Shravaka Sangha shall also be equal; like the sentient beings saved by the one thousand and four Tathagatas in that half-kalpa, I alone shall save an equal number; those Shravakas who learn from the World Honored Ones, if they violate the precepts, fall into the forest of wrong views, do not respect the Buddhas, have much hatred and jealousy, evil minds, and harmful intentions, seek to slander the Dharma and Sangha, lose their minds, commit transgressions, slander the worthy, defame the true Dharma, and commit the karma of the Avici hell, may I, when I attain Bodhi, pull them all out of the cycle of birth and death and place them in the fearless city of Nirvana. Even until my Parinirvana, as the true Dharma is extinguished, the kalpa of the worthy will also end. After my true Dharma is extinguished and the kalpa of the worthy ends, I shall cause my teeth and body relics to transform into immeasurable asamkhya transformation Buddhas, adorned with the thirty-two marks of a great man, each mark adorned with the eighty minor marks; I shall cause these transformation Buddhas to go to the immeasurable asamkhya lands in the ten directions where there are no Buddhas, and cause each transformation Buddha to exhort those immeasurable asamkhya sentient beings to abide in the three vehicles. English version: During times of war, I shall counsel and transform sentient beings, causing them to dwell in non-killing and right view. Through the ten wholesome actions, I will extract sentient beings from the wrong paths and place them on the path of goodness, removing the darkness of their evil deeds and revealing the laws of good conduct. In the turbid ages of kalpa, life, views, afflictions, and sentient beings, I shall eliminate these impurities. During times of famine, I shall counsel and transform sentient beings to practice the perfection of giving, causing them to dwell therein. Through the six perfections, I will eliminate all the turbidities of famine, chaos, strife, and resentment and jealousy, and eliminate the defilements in the minds of sentient beings. During times of pestilence, I shall counsel and transform sentient beings with the six harmonies and four means of attraction, causing them to dwell therein, eliminating the diseases and darkness of sentient beings, and even eliminating their afflictions. In the half-kalpa of all Saha Buddha lands, I shall thus rescue sentient beings from their difficulties. After the appearance and nirvana of the one thousand and four World Honored Ones, and after all their true Dharma has been extinguished, then in the kalpa of the worthy, I shall attain Anuttara-samyak-sambodhi, like the lifespan of the one thousand and four Buddhas in that kalpa. After I attain Bodhi, my lifespan shall be equal to theirs; like the number of their Shravaka Sangha, my Shravaka Sangha shall also be equal; like the sentient beings saved by the one thousand and four Tathagatas in that half-kalpa, I alone shall save an equal number; those Shravakas who learn from the World Honored Ones, if they violate the precepts, fall into the forest of wrong views, do not respect the Buddhas, have much hatred and jealousy, evil minds, and harmful intentions, seek to slander the Dharma and Sangha, lose their minds, commit transgressions, slander the worthy, defame the true Dharma, and commit the karma of the Avici hell, may I, when I attain Bodhi, pull them all out of the cycle of birth and death and place them in the fearless city of Nirvana. Even until my Parinirvana, as the true Dharma is extinguished, the kalpa of the worthy will also end. After my true Dharma is extinguished and the kalpa of the worthy ends, I shall cause my teeth and body relics to transform into immeasurable asamkhya transformation Buddhas, adorned with the thirty-two marks of a great man, each mark adorned with the eighty minor marks; I shall cause these transformation Buddhas to go to the immeasurable asamkhya lands in the ten directions where there are no Buddhas, and cause each transformation Buddha to exhort those immeasurable asamkhya sentient beings to abide in the three vehicles.
。其有佛土為災劫所壞，令彼化佛往至其中，救濟眾生如前所說，然後令成如意摩尼。于諸佛土若有眾生乏無珍寶，到彼諸國如意雨寶示現伏藏。又余佛土眾生鮮諸善業為病所困，亦到于彼令雨海此岸牛頭栴檀香，令彼香雨滅除眾生結病身患及與見困，令彼眾生勤三福地得生天上。世尊！我行菩薩行時，欲以如是濟度眾生。我逮菩提時，如是作佛事。我般涅槃后，亦令如是無量無邊諸佛土中救濟眾生。世尊！若我如是不得滿，不為眾生能作良藥而救濟者，令我禮佛已不見十方無量無邊世界中現在住世說法諸佛，今日世尊不授我阿耨多羅三藐三菩提記；又今世尊所授多億眾生阿耨多羅三藐三菩提記，令我亦不見彼諸佛世尊，不聞菩提聲。若如是意不滿者，令我流轉生死不聞佛聲、法聲、僧聲，不聞善業聲，令此諸聲不經我耳。令我常在阿鼻地獄。』
「寶藏如來告持大力童子言：『善哉，善哉！善丈夫！汝當爲眾生作善良藥脫諸苦難。善丈夫！是故字汝為無垢明藥王。汝無垢明藥王！于當來世過一恒河沙數阿僧祇、二恒河沙數阿僧祇之餘，于賢劫中千四如來成佛未久汝先供養，乃至如汝立愿，青葉髻王如來般涅槃已
現代漢語譯本：如果有的佛土被災難破壞，就讓化身佛前往那裡，像之前說的那樣救濟眾生，然後使之變成如意摩尼寶珠。在各個佛土中，如果有眾生缺少珍寶，就讓他們到那些國家，如意寶珠會降下寶物，顯示伏藏。另外，如果其他佛土的眾生缺少善業，被疾病困擾，也讓他們到那裡，降下海此岸的牛頭旃檀香，讓香雨消除眾生的煩惱、疾病、身體的痛苦以及見解上的困惑，讓那些眾生勤修三福業，得以昇天。世尊！我修行菩薩道時，想要這樣救度眾生。我證得菩提時，也這樣行佛事。我涅槃之後，也要在無量無邊的佛土中救濟眾生。世尊！如果我不能這樣圓滿，不能為眾生做良藥來救濟他們，就讓我禮佛后，見不到十方無量無邊世界中現在住世說法的諸佛，今天世尊也不要給我授阿耨多羅三藐三菩提的記別；還有今天世尊所授多億眾生阿耨多羅三藐三菩提的記別，也讓我見不到那些佛世尊，聽不到菩提的聲音。如果這樣的願望不能滿足，就讓我流轉生死，聽不到佛的聲音、法的聲音、僧的聲音，聽不到善業的聲音，讓這些聲音都不要經過我的耳朵。讓我常在阿鼻地獄。' 寶藏如來告訴持大力童子說：『好啊，好啊！善男子！你應當為眾生做良藥，讓他們脫離各種苦難。善男子！所以給你起名叫無垢明藥王。你無垢明藥王！在未來世，經過一恒河沙數阿僧祇、二恒河沙數阿僧祇之後，在賢劫中，一千四位如來成佛不久，你先供養他們，乃至像你所立的愿一樣，青葉髻王如來涅槃之後。
English version: If there are Buddha lands destroyed by calamities, I will send transformation Buddhas to those places to save sentient beings as previously mentioned, and then transform them into wish-fulfilling Mani jewels. In various Buddha lands, if there are sentient beings lacking precious treasures, I will have them go to those countries where wish-fulfilling jewels will rain down treasures and reveal hidden resources. Furthermore, if sentient beings in other Buddha lands lack good karma and are afflicted by diseases, I will also have them go there, and rain down sandalwood incense from the shore of the sea, so that the fragrant rain will eliminate sentient beings' afflictions, diseases, physical sufferings, and confusions in views, enabling those sentient beings to diligently cultivate the three meritorious deeds and be reborn in heavens. World Honored One! When I practice the Bodhisattva path, I wish to save sentient beings in this way. When I attain Bodhi, I will also perform Buddha deeds in this way. After my Parinirvana, I will also save sentient beings in immeasurable and boundless Buddha lands. World Honored One! If I cannot fulfill this, if I cannot be a good medicine for sentient beings to save them, then after I pay homage to the Buddhas, may I not see the Buddhas who are currently living in the immeasurable and boundless worlds of the ten directions and teaching the Dharma; today, may the World Honored One not grant me the prediction of Anuttara-samyak-sambodhi; also, may I not see those Buddha World Honored Ones who have been granted the prediction of Anuttara-samyak-sambodhi to many billions of sentient beings by the World Honored One today, and may I not hear the sound of Bodhi. If such a wish is not fulfilled, may I transmigrate in samsara, not hearing the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, and not hearing the sound of good karma, may these sounds not pass through my ears. May I always be in the Avici hell.』 The Tathagata Treasure Store told the Child of Great Strength: 『Excellent, excellent! Good man! You should be a good medicine for sentient beings, freeing them from all kinds of suffering. Good man! Therefore, you are named Immaculate Bright Medicine King. You, Immaculate Bright Medicine King! In the future, after one Ganges sand number of asamkhyas, and two Ganges sand number of asamkhyas, in the Bhadrakalpa, not long after the one thousand and four Tathagatas attain Buddhahood, you will first make offerings to them, and even as you have made your vows, after the Tathagata Blue Leaf Crest King enters Parinirvana.
。正法滅后，汝當成阿耨多羅三藐三菩提，號曰樓至如來乃至佛世尊，壽命半劫；如彼賢劫千四諸佛聲聞僧數，汝聲聞眾獨與彼等，所度眾生亦復與等；般涅槃后正法滅時賢劫俱盡，如是汝齒及以舍利成諸化佛；如是乃至無佛國中雨栴檀香，除彼結病見困身患，安置眾生著三福地皆得生天。』
「善男子！爾時無垢明藥王菩薩白佛言：『世尊！若我如是意得滿者，唯愿世尊，以百福莊嚴相足著我頂上。』善男子！時寶藏如來即以百福莊嚴相足以摩其頂。善男子！時無垢明藥王菩薩，心大歡喜意甚踴躍，五體投地禮寶藏如來足已，卻住一面。時海濟婆羅門以天劫波育衣與之，贊言：『善哉，善哉！丈夫！所愿甚善。自今已后勿為我使，隨意所欲。』
大乘悲分陀利經卷第四 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第五
失三藏名今附秦錄
大師立愿品第十六
「善男子！爾時海濟婆羅門心生是念：『我已勸化多億那由他百千眾生，于阿耨多羅三藐三菩提，今此大眾無不是者。此諸摩訶薩各立妙愿取凈佛土，唯除披由毗師紐，賢劫中者彼亦避惡世
現代漢語譯本：『正法滅度后，你應當成就阿耨多羅三藐三菩提，號為樓至如來乃至佛世尊，壽命為半劫；如同賢劫中一千四位諸佛的聲聞僧眾數量，你的聲聞弟子也與他們相同，所度化的眾生也與他們相同；般涅槃后，正法滅盡時，賢劫也隨之終結，那時你的牙齒和舍利會化成諸佛；如此乃至在沒有佛陀的國度中，會降下栴檀香雨，消除那些因病痛而困擾的人，使眾生安住於三福地，都能往生天界。』 『善男子！』當時無垢明藥王菩薩對佛說：『世尊！如果我能如願以償，只願世尊以百福莊嚴的足相加持我的頭頂。』善男子！當時寶藏如來就以百福莊嚴的足相摩頂。善男子！當時無垢明藥王菩薩，心中非常歡喜，意氣風發，五體投地禮拜寶藏如來的足后，退到一旁站立。當時海濟婆羅門用天劫波育衣送給他，讚歎說：『善哉，善哉！大丈夫！你的願望非常好。從今以後，不要再為我所用，可以隨意去做你想做的事。』 大乘悲分陀利經卷第四 大正藏第 03 冊 No. 0158 大乘悲分陀利經 大乘悲分陀利經卷第五 失三藏名今附秦錄 大師立愿品第十六 『善男子！』當時海濟婆羅門心中生起這樣的念頭：『我已經勸化了多億那由他百千眾生，發起了對阿耨多羅三藐三菩提的追求，現在這些大眾沒有不是這樣的。這些摩訶薩各自發下殊勝的願望，要取得清凈的佛土，只有披由毗師紐，賢劫中的那些人，他們也避開了惡世。』
English version: 'After the extinction of the True Dharma, you shall attain Anuttara-samyak-sambodhi, and be named Loka-jit Tathagata, even the World Honored One, with a lifespan of half a kalpa; like the number of the Shravaka Sangha of the one thousand and four Buddhas of this Bhadrakalpa, your Shravaka disciples shall be the same, and the sentient beings you liberate shall also be the same; after Parinirvana, when the True Dharma is extinguished, and the Bhadrakalpa comes to an end, then your teeth and relics will transform into Buddhas; thus, even in lands without Buddhas, sandalwood incense will rain down, removing the afflictions of those suffering from illness, placing sentient beings in the three meritorious realms, so that they may all be reborn in the heavens.' 'Good man!' At that time, the Bodhisattva Immaculate Light Medicine King said to the Buddha: 'World Honored One! If my wish can be fulfilled, I only wish that the World Honored One would place the mark of the hundred blessings on my head.' Good man! At that time, the Tathagata Treasure Store immediately touched his head with the mark of the hundred blessings. Good man! At that time, the Bodhisattva Immaculate Light Medicine King was greatly delighted, his spirit soared, and after prostrating himself at the feet of the Tathagata Treasure Store, he stood aside. At that time, the Brahmin Sea Deliverer gave him a heavenly kalpa-woven robe, and praised him, saying: 'Excellent, excellent! Great man! Your wish is very good. From now on, do not be my servant, do as you please.' The Great Compassion Pundarika Sutra, Volume Four Taisho Tripitaka Volume 03 No. 0158 The Great Compassion Pundarika Sutra The Great Compassion Pundarika Sutra, Volume Five Name of the translator lost, now attached to the Qin record Chapter Sixteen: The Great Master's Vow 'Good man!' At that time, the Brahmin Sea Deliverer had this thought: 'I have already persuaded many billions of nayutas of hundreds of thousands of sentient beings to aspire to Anuttara-samyak-sambodhi, and now all of this assembly are of that mind. These Mahasattvas have each made wonderful vows to obtain pure Buddha lands, except for those of the Piyo Vishnu, those in the Bhadrakalpa, they also avoid the evil world.'
。我念應惡世中以法味諸眾生，我應堅固勇猛，應以如是作師子吼，令此一切菩薩大眾得未曾有。又令一切大眾天、龍、夜叉、乾闥婆、阿修羅及世人，皆合掌禮恭敬於我。令佛世尊讚我善哉並授我記。又於十方無量無邊阿僧祇世界中，現在住世為眾生說法；諸佛世尊，我師子吼時令彼諸佛讚我善哉，亦授我阿耨多羅三藐三菩提記。令彼遣使慰喻於我，令此大眾聞見彼使，我當於中為後世具大悲菩薩安立愿眼。令后時乃至我逮菩提聞我願者，令彼亦得極未曾有。復於後時菩薩具大悲者，令彼如是于濁佛剎大惡世時愿取菩提。鮮法闇冥結病漂者，令救濟之而作佛事，為眾生說法。乃至我般涅槃后，過不可思議不可稱量，無邊佛剎中，諸佛世尊皆于菩薩眾前稱譽讚歎我，為諸菩薩說我願眼。令彼菩薩受大悲力，聞我願者得未曾有，亦于眾生髮起大悲。令彼如是取菩提愿，如我今日取愿無異，彼亦如是濁剎中成三菩提；於四漂浪濟脫群萌，以三乘法化度眾生，乃至著涅槃道。』
「善男子！爾時國大師海濟婆羅門具修如是大悲願已，整衣服偏袒右肩，詣寶藏如來所。即于爾時多億那由他百千諸天，于虛空中作億天樂，雨眾天花，同聲贊言：『善哉，善哉！丈夫！至世尊所今取妙愿，以智慧水滅世界眾生煩惱苦結
現代漢語譯本：我應當在這充滿罪惡的世界中，用佛法滋養眾生。我應當堅定勇猛，像獅子一樣發出吼聲，讓所有菩薩大眾都感到前所未有。還要讓所有大眾，包括天、龍、夜叉、乾闥婆、阿修羅以及世人，都雙手合十，恭敬地向我行禮。讓佛世尊讚歎我做得好，並給我授記。此外，在十方無量無邊的阿僧祇世界中，現在住世為眾生說法的諸佛世尊，當我發出獅子吼時，讓他們也讚歎我做得好，並給我授無上正等正覺的記。讓他們派遣使者來慰問我，讓這裡的大眾聽到並見到那些使者。我將在此為後世具有大悲心的菩薩設立愿眼。讓後世乃至我成佛時，聽到我的願望的人，也都能感到前所未有。再往後，具有大悲心的菩薩，讓他們也能像這樣，在污濁的佛剎、充滿罪惡的世界中發願成就菩提。對於那些在佛法黯淡、被煩惱束縛、漂泊不定的人，讓他們得到救濟，並從事佛事，為眾生說法。乃至我涅槃之後，經過不可思議、不可稱量、無邊佛剎的時間，所有佛世尊都會在菩薩大眾面前稱讚我，為菩薩們講述我的愿眼。讓那些菩薩接受大悲的力量，聽到我的願望後感到前所未有，也對眾生髮起大悲心。讓他們像我今天一樣發願成就菩提，他們也能在污濁的世界中成就無上正等正覺；在四種漂泊中救度眾生，用三乘佛法教化眾生，直至引導他們走向涅槃之道。' 『善男子！』當時，國大師海濟婆羅門修習了這樣的大悲願后，整理好衣服，露出右肩，前往寶藏如來所在之處。就在那時，無數億那由他的諸天在虛空中演奏著天樂，降下天花，同聲讚歎道：『太好了，太好了！大丈夫！您來到世尊這裡發下如此殊勝的願望，用智慧之水熄滅世間眾生的煩惱痛苦。』
English version: 'I should, in this evil world, nourish all beings with the taste of Dharma. I should be firm and courageous, and roar like a lion, so that all the Bodhisattva assembly will feel unprecedented. I should also make all the assembly, including gods, dragons, yakshas, gandharvas, asuras, and people of the world, all put their palms together and respectfully bow to me. Let the World Honored One Buddha praise me for doing well and give me a prediction. Moreover, in the immeasurable and boundless asamkhya worlds of the ten directions, the World Honored Ones who are now living in the world and teaching the Dharma to sentient beings, when I roar like a lion, let them also praise me for doing well and give me the prediction of Anuttara-samyak-sambodhi. Let them send messengers to comfort me, and let this assembly hear and see those messengers. I will establish the eye of aspiration for the Bodhisattvas of great compassion in later generations. Let those who hear my aspiration in later times, even when I attain Buddhahood, also feel unprecedented. Furthermore, let the Bodhisattvas of great compassion in later times also make the aspiration to attain Bodhi in the turbid Buddha-lands and evil worlds. For those who are in the darkness of Dharma, bound by afflictions, and drifting, let them be rescued and engage in Buddha's work, teaching the Dharma to sentient beings. Even after my Parinirvana, after immeasurable, incalculable, and boundless Buddha-lands, all the World Honored Ones will praise me in front of the Bodhisattva assembly, and tell the Bodhisattvas about my eye of aspiration. Let those Bodhisattvas receive the power of great compassion, and after hearing my aspiration, feel unprecedented, and also arouse great compassion for sentient beings. Let them make the aspiration to attain Bodhi just as I make the aspiration today, and they will also attain Anuttara-samyak-sambodhi in the turbid world; they will save sentient beings from the four drifts, and transform sentient beings with the three vehicles of Dharma, until they lead them to the path of Nirvana.' 'Good man!' At that time, the national master, the Brahmin Haiji, having cultivated such a great compassionate aspiration, adjusted his clothes, exposed his right shoulder, and went to where the Tathagata Treasure Store was. At that very moment, many billions of nayutas of gods in the sky played heavenly music, rained down heavenly flowers, and praised in unison: 'Excellent, excellent! Great man! You have come to the World Honored One to make such a wonderful aspiration, using the water of wisdom to extinguish the afflictions and sufferings of sentient beings in the world.'
。』一切大眾合掌向之，同聲贊言：『善哉，善哉！妙達智慧饒益我等，妙意堅愿我等欲聞。』
「時大師至世尊所，右膝著地，時三千大千耐提蘭佛剎，六種震動極大震動，悉極傾搖𡶅峨踴沒，鐘鈴蠡鼓自然而鳴，禽獸眾鳥出柔軟音，世界枯樹皆生花葉。於此三千大千世界地住鬼神，有勸菩提有未勸者，除地獄、餓鬼、種種畜生；彼一切得饒益心、善心、無怨嫉心、無濁心、慈心、未曾有心皆得充滿。有眾因空住者，彼于虛空意得歡喜，以諸雜花鬘、香音、雜寶、幡蓋，及以幢麾、衣被、頭舍，以柔軟聲，為聞婆羅門愿故以用供養。乃至阿迦尼吒際諸天，盡下閻浮提住虛空中，持諸天香乃至頭舍，為聽婆羅門愿故以用供養
現代漢語譯本：'所有大眾合掌向他，齊聲讚歎道：『太好了，太好了！您以精妙的智慧利益我們，您那堅定的意願，我們都渴望聆聽。』 這時，大師來到世尊所在之處，右膝跪地。當時，三千大千耐提蘭佛剎發生了六種劇烈震動，所有地方都劇烈傾斜搖晃，高低起伏，鐘、鈴、海螺、鼓等樂器自然鳴響，禽獸鳥類發出柔和的聲音，世界上的枯樹都長出了花葉。在這三千大千世界中，居住在地上的鬼神，有的已發菩提心，有的尚未發心，除了地獄、餓鬼和各種畜生之外，他們都充滿了利益之心、善心、無怨恨嫉妒之心、無污濁之心、慈悲之心和前所未有的歡喜之心。那些因空而居的眾生，在虛空中也感到歡喜，他們用各種雜花、花環、香樂、雜寶、幡蓋、幢幡、衣物和頭飾，以柔和的聲音，爲了聽聞婆羅門的願望而進行供養。乃至阿迦尼吒天的諸天，都降臨到閻浮提，住在虛空中，拿著各種天香乃至頭飾，爲了聽聞婆羅門的願望而進行供養。'
English version: 'All the assembly, with palms joined, turned towards him, and in unison praised, saying: 『Excellent, excellent! Your marvelous wisdom benefits us, and your firm resolve, we are eager to hear.』 Then, the great master arrived at the place where the World Honored One was, and knelt on his right knee. At that time, the three thousand great thousand Naitilan Buddha-lands experienced six kinds of great quakes, all places tilting and shaking violently, rising and falling, bells, chimes, conches, and drums sounded naturally, beasts and birds emitted soft sounds, and the withered trees of the world all sprouted flowers and leaves. In this three thousand great thousand world, the earth-dwelling ghosts and spirits, some having awakened the Bodhi mind and some not, except for those in hell, hungry ghosts, and various animals, all were filled with a mind of benefit, a good mind, a mind without resentment or jealousy, a mind without turbidity, a mind of compassion, and a mind of unprecedented joy. Those beings who dwell in the void, also felt joy in the void, and with various mixed flowers, garlands, fragrant music, mixed treasures, banners, canopies, clothing, and head ornaments, with soft voices, they made offerings to hear the Brahmin's wish. Even the gods of the Akanistha heaven, all descended to Jambudvipa, dwelling in the void, holding various heavenly fragrances and even head ornaments, making offerings to hear the Brahmin's wish.'
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「爾時婆羅門叉手合掌，以偈讚歎寶藏如來言：
「『尊游三昧如梵王， 顏色從容猶帝釋； 施與錢財如國主， 持最妙寶若仙尊； 德濡吼音如師子， 堅固不動喻須彌； 無有怒恚如大海， 含忍好惡等如地； 除一切垢如大水， 燒諸結林如仙火； 無所染著猶疾風， 開現真實如大天； 牟尼澍法如龍雨， 充濟世間猶時澤； 降伏外道如論師， 仙放德香如妙花； 妙聲柔軟如梵王， 治世脫苦如良醫； 心住平等如慈母， 常攝眾生喻如父； 破諸堅怨如金剛， 斷恩愛枝如神劍； 濟度眾生如船師， 施人智慧如牟尼； 施涼光如牟尼月， 開敷人花猶如日； 施四上果如妙樹， 仙眾圍繞如鳥王； 尊意甚廣如大海， 等心於世猶草木； 觀諸法性如空卷， 尊等隨世譬如水； 佛授多眾菩提記， 持最妙相善大悲； 我化眾生多無量， 愿今授我菩提記； 于濁結怨世成佛， 安置眾生靜寂道。』
「善男子！國大師海濟婆羅門以是偈贊寶藏如來已，即時一切大眾天、龍、夜叉、乾闥婆、世人，嘆言：『善哉
現代漢語譯本 當時，婆羅門雙手合十，用偈頌讚嘆寶藏如來說： 『您安住于禪定，如同梵天之王，容顏安詳，如同帝釋天； 您佈施錢財，如同國君一般，持有最珍貴的寶物，如同仙人； 您的德行如獅子吼般威嚴，堅定不動搖，如同須彌山； 您沒有嗔怒，如同大海般平靜，包容善惡，如同大地； 您能清除一切污垢，如同大水一般，焚燒各種煩惱，如同仙火； 您不執著任何事物，如同疾風一般，展現真實，如同大天； 您像牟尼一樣降下佛法，如同龍降雨一般，滋養世間，如同及時的甘霖； 您降伏外道，如同論師一般，散發德行的芬芳，如同美妙的花朵； 您的聲音美妙柔和，如同梵天之王，您治理世間，解除痛苦，如同良醫； 您的心安住于平等，如同慈母一般，您常常攝受眾生，如同父親； 您能破除各種堅固的怨恨，如同金剛一般，斬斷恩愛的枝條，如同神劍； 您救度眾生，如同船師一般，您給予人們智慧，如同牟尼； 您施予清涼的光芒，如同牟尼之月，您開啟人們的智慧，如同太陽； 您施予四種殊勝的果位，如同妙樹一般，仙人們圍繞著您，如同鳥王； 您的意願廣大，如同大海一般，您平等對待世間，如同草木； 您觀察諸法的本性，如同虛空一般，您隨順世間，如同水一般； 佛陀為眾多人授記菩提，您持有最殊勝的相好，具有偉大的慈悲； 我所教化的眾生無量無邊，愿您今天也為我授記菩提； 愿我在這充滿污濁和怨恨的世間成佛，安置眾生於寂靜之道。』 『善男子！』國師海濟婆羅門用這偈頌讚嘆寶藏如來后，當時一切大眾，包括天、龍、夜叉、乾闥婆、世人，都讚歎說：『太好了！』
English version At that time, the Brahmin, with his hands folded in reverence, praised the Tathagata Treasure Store with a verse: 'You dwell in samadhi like the Brahma King, your countenance serene like Indra; You bestow wealth like a monarch, holding the most precious treasures like a sage; Your virtue roars like a lion, steadfast and unmoving like Mount Sumeru; You are without anger, like the vast ocean, tolerant of good and evil, like the earth; You remove all defilements, like great waters, burning away all knots of affliction, like a sage's fire; You are unattached to anything, like a swift wind, revealing the truth, like a great deity; You pour forth the Dharma like Muni, like a dragon's rain, nourishing the world, like timely dew; You subdue heretics, like a debater, emitting the fragrance of virtue, like exquisite flowers; Your voice is wondrous and gentle, like the Brahma King, you govern the world, relieving suffering, like a good physician; Your mind dwells in equanimity, like a loving mother, you always embrace sentient beings, like a father; You shatter all firm grudges, like a diamond, severing the branches of love and attachment, like a divine sword; You ferry sentient beings across, like a boatman, you bestow wisdom upon people, like Muni; You bestow cool light, like Muni's moon, you open the blossoms of people's minds, like the sun; You bestow the four supreme fruits, like a wondrous tree, sages surround you, like a bird king; Your intention is vast, like the ocean, you treat the world equally, like grass and trees; You observe the nature of all dharmas, like the void, you adapt to the world, like water; The Buddha bestows predictions of Bodhi upon many, you hold the most excellent marks, possessing great compassion; The sentient beings I have transformed are immeasurable, may you grant me a prediction of Bodhi today; May I attain Buddhahood in this world of turbidity and resentment, placing sentient beings on the path of tranquility.' 'Good man!' After the national teacher, the Brahmin Hai Ji, praised the Tathagata Treasure Store with this verse, at that time, all the great assembly, including gods, dragons, yakshas, gandharvas, and people, exclaimed: 'Excellent!'
。』時國大師白佛言：『世尊！我勸化多億那由他百千眾生於阿耨多羅三藐三菩提，彼各各觀已，而受妙土取清凈意。種諸善根易化眾生，此千四月鬘等通四鞞陀羅，如來所可授賢劫中記者，彼諸丈夫，亦以三乘教化貪慾、瞋恚、愚癡吾我眾生，彼等亦舍重結煩惱惡世，棄無間業，誹謗正法，非毀賢聖，住于邪見乏聖七財；不知父母、不識沙門、不別婆羅門，不知作恩、不知福德、不畏後世；不求三善天人之德，造三不善之十惡業；為一切善知識所棄，為一切慧人所譏；為三界煩惱駛水所漂，沒在生死灰河燒煮；癡冥所弊離諸善業，棄彼眾生置無佛國；離諸善根集不善根，困於邪道處大曠野。當爾之時，娑訶世界賢劫中人轉壽千歲，為此智慧諸善丈夫之所棄捨。當於爾時，為三界生死因緣所逼，無投、無趣、無所歸依，苦器所困；舍此眾生各取妙土易化凈意，種諸善根精進不懈，以曾親近供養多佛而濟化之。世尊！如是不耶？』寶藏如來而告之言：『如是，如是！婆羅門！隨彼眾生立愿所取佛土莊嚴，我亦如是授彼等記。』
「婆羅門白言：『世尊！我心振搖如芭蕉葉，意甚憂慮舉身嗒然。世尊！是一切大菩薩皆發大悲，然棄彼時惡世熾盛，眾生處在闇昧之中皆是所棄
現代漢語譯本：當時，時國大師對佛說：『世尊！我勸化了無數億那由他百千眾生髮起了無上正等正覺之心，他們各自觀察后，接受了美好的國土，並選擇了清凈的意念。他們種下各種善根，容易教化眾生。這千四月鬘等通曉四吠陀羅的人，如來所授記的賢劫中的那些丈夫，也用三乘佛法教化貪慾、嗔恚、愚癡、執著自我的眾生。他們也捨棄了沉重的煩惱結縛，離開了惡劣的世道，拋棄了無間地獄的業報，不再誹謗正法，不再詆譭賢聖，不再執著于邪見，不再缺乏聖者的七種財富；他們知道父母的恩情，認識沙門，辨別婆羅門，知道感恩，知道福德，畏懼來世的果報；他們不再追求三善道天人的福德，不再造作三不善的十惡業；他們被一切善知識所拋棄，被一切有智慧的人所譏諷；他們被三界的煩惱急流所沖刷，沉沒在生死的灰河中被燒煮；他們被愚癡的黑暗所矇蔽，遠離一切善業，拋棄那些眾生，將他們置於沒有佛法的國土；他們遠離一切善根，聚集不善的根源，被困在邪道中，處在大曠野之中。當那個時候，娑婆世界賢劫中的人壽命轉為千歲，被這些有智慧的善丈夫所拋棄。當那個時候，他們被三界生死的因緣所逼迫，無處投靠，無處可去，無所歸依，被痛苦的器皿所困擾；他們捨棄這些眾生，各自接受美好的國土，容易教化，意念清凈，種下各種善根，精進不懈，因為曾經親近供養過許多佛而得以救度教化。世尊！是這樣嗎？』寶藏如來告訴他說：『是的，是的！婆羅門！隨順那些眾生所立的願望，他們所取的佛土莊嚴，我也這樣為他們授記。』 婆羅門說：『世尊！我的心像芭蕉葉一樣搖擺不定，心中非常憂慮，全身都感到失落。世尊！所有的大菩薩都發起了大悲心，然而卻拋棄了那個時候惡世熾盛，眾生處在黑暗之中，他們都是被拋棄的。』
English version: At that time, the great master of the Time Country said to the Buddha: 'World Honored One! I have persuaded countless billions of nayutas of hundreds of thousands of beings to aspire to Anuttara-samyak-sambodhi. After observing, they each accepted wonderful lands and chose pure intentions. They planted various good roots and easily converted beings. These thousand four-month garlands and others who are versed in the four Vedas, those men in the Bhadrakalpa who have been prophesied by the Tathagata, also use the three vehicles to teach beings who are greedy, angry, foolish, and attached to self. They also abandon the heavy bonds of afflictions, leave the evil world, discard the karma of the Avici hell, no longer slander the true Dharma, no longer defame the virtuous and sages, no longer cling to wrong views, and no longer lack the seven treasures of the noble ones; they know the kindness of their parents, recognize the Shramanas, distinguish the Brahmins, know gratitude, know merit, and fear the consequences of the next life; they no longer seek the merits of the three good realms of gods and humans, and no longer commit the ten evil deeds of the three unwholesome actions; they are abandoned by all good teachers and ridiculed by all wise people; they are swept away by the swift currents of the afflictions of the three realms, submerged in the ashes of the river of birth and death, and burned; they are blinded by the darkness of ignorance, far from all good deeds, abandoning those beings, placing them in lands without the Buddha's teachings; they are far from all good roots, gathering the roots of unwholesomeness, trapped in evil paths, and dwelling in the great wilderness. At that time, the people in the Bhadrakalpa of the Saha world will have a lifespan of a thousand years, and they will be abandoned by these wise and virtuous men. At that time, they will be forced by the causes and conditions of birth and death in the three realms, having no refuge, nowhere to go, and no one to rely on, trapped by the vessel of suffering; they abandon these beings, each accepting wonderful lands, easy to convert, with pure intentions, planting various good roots, diligently and tirelessly, because they have been close to and made offerings to many Buddhas, and thus they are saved and converted. World Honored One! Is it so?' The Tathagata of Treasure Store told him: 'Yes, yes! Brahmin! According to the vows made by those beings, the adornments of the Buddha lands they take, I also give them predictions in this way.' The Brahmin said: 'World Honored One! My heart trembles like a banana leaf, my mind is very worried, and my whole body feels lost. World Honored One! All the great Bodhisattvas have aroused great compassion, yet they abandon those beings when the evil world is flourishing, and the beings are in darkness, they are all abandoned.'
。世尊！我亦于當來世，過一恒河沙數阿僧祇、二恒河沙阿僧祇、三恒河沙阿僧祇之餘，于賢劫中待世人壽千歲時，我能于爾所時，處在生死行菩提行，我能不以願力取度眾生，當行六波羅蜜而取化度。曾從佛聞，能捨物施是檀波羅蜜。我當如是行檀波羅蜜。在所生處有來求者，我當如是施之，所謂：飲食、佉阇、蒱阇、螺夜、梨舍，衣服、臥具、園林、房舍、鬘飾、涂香、隨病與藥，幢幡、麾蓋、錢財、象馬、車乘，金銀、雜寶、摩尼、真珠、琉璃𤨴及車𤦲、馬瑙、珊瑚、虎珀、玫瑰並及余寶，悲念眾生以歡喜施如是等物，度眾生故不望果報，為攝度眾生故具足施與。復有眾生求極難捨我當與之，所謂：奴婢、聚落、城邑、宮殿、王位、妻妾、男女及與手、足、眼、耳、鼻、舌、面板、血肉、骨髓、身命乃至求頭，悲念眾生以極歡喜如是施與，不求果報為攝度故，我當如是行檀波羅蜜。先未曾有菩薩行阿耨多羅三藐三菩提行能如是行檀波羅蜜者，后亦無有菩薩行阿耨多羅三藐三菩提行能如是大施。如我在所生處，無量阿僧祇億那由他百千劫中，行阿耨多羅三藐三菩提行，行檀波羅蜜
現代漢語譯本：世尊！我將在未來世，經過一恒河沙數阿僧祇、二恒河沙阿僧祇、三恒河沙阿僧祇之後，在賢劫中，當世人壽命千歲時，我能在那個時候，處於生死中修行菩提道。我不會以願力來度化眾生，而是會修行六波羅蜜來教化度脫他們。我曾從佛陀那裡聽聞，能夠捨棄財物佈施是檀波羅蜜。我應當這樣修行檀波羅蜜。在任何我出生的地方，如果有來求取的人，我應當這樣佈施他們，包括：飲食、各種食物、飲料、衣服、臥具、園林、房舍、花環裝飾、涂香、隨病給予藥物，幢幡、麾蓋、錢財、象馬、車乘，金銀、各種珍寶、摩尼寶珠、珍珠、琉璃、硨磲、瑪瑙、珊瑚、琥珀、玫瑰以及其他寶物。我將以悲憫之心，歡喜地佈施這些物品，爲了度化眾生而不求回報，爲了攝受度化眾生而圓滿佈施。還有眾生會求取極難捨棄之物，我也應當給予他們，包括：奴婢、村落、城邑、宮殿、王位、妻妾、男女以及手、足、眼、耳、鼻、舌、面板、血肉、骨髓、身命，乃至求取頭顱。我將以悲憫之心，極其歡喜地佈施這些，不求回報，爲了攝受度化眾生。我應當這樣修行檀波羅蜜。過去未曾有菩薩修行阿耨多羅三藐三菩提道時能如此修行檀波羅蜜，未來也不會有菩薩修行阿耨多羅三藐三菩提道時能如此大施。就像我在所出生的地方，在無量阿僧祇億那由他百千劫中，修行阿耨多羅三藐三菩提道，修行檀波羅蜜一樣。 現代漢語譯本：世尊！我亦于未來世，經過一恒河沙數阿僧祇、二恒河沙阿僧祇、三恒河沙阿僧祇之後，在賢劫中，當世人壽命千歲時，我能在那時，處於生死中修行菩提道。我不會以願力來度化眾生，而是會修行六波羅蜜來教化度脫他們。我曾從佛陀那裡聽聞，能夠捨棄財物佈施是檀波羅蜜。我應當這樣修行檀波羅蜜。在任何我出生的地方，如果有來求取的人，我應當這樣佈施他們，包括：飲食、各種食物、飲料、衣服、臥具、園林、房舍、花環裝飾、涂香、隨病給予藥物，幢幡、麾蓋、錢財、象馬、車乘，金銀、各種珍寶、摩尼寶珠、珍珠、琉璃、硨磲、瑪瑙、珊瑚、琥珀、玫瑰以及其他寶物。我將以悲憫之心，歡喜地佈施這些物品，爲了度化眾生而不求回報，爲了攝受度化眾生而圓滿佈施。還有眾生會求取極難捨棄之物，我也應當給予他們，包括：奴婢、村落、城邑、宮殿、王位、妻妾、男女以及手、足、眼、耳、鼻、舌、面板、血肉、骨髓、身命，乃至求取頭顱。我將以悲憫之心，極其歡喜地佈施這些，不求回報，爲了攝受度化眾生。我應當這樣修行檀波羅蜜。過去未曾有菩薩修行阿耨多羅三藐三菩提道時能如此修行檀波羅蜜，未來也不會有菩薩修行阿耨多羅三藐三菩提道時能如此大施。就像我在所出生的地方，在無量阿僧祇億那由他百千劫中，修行阿耨多羅三藐三菩提道，修行檀波羅蜜一樣。
English version: 'World Honored One! In the future, after passing one Ganges river of asamkhyas, two Ganges rivers of asamkhyas, and three Ganges rivers of asamkhyas, during the Bhadrakalpa, when the lifespan of people is a thousand years, I will be able to, at that time, be in the cycle of birth and death, practicing the Bodhi path. I will not use vows to liberate sentient beings, but will practice the six paramitas to teach and liberate them. I have heard from the Buddha that being able to give up possessions is the Dana paramita. I should practice the Dana paramita in this way. In any place I am born, if there are those who come seeking, I should give to them in this way, including: food, various foods, drinks, clothing, bedding, gardens, houses, flower garlands, perfumes, medicine for illnesses, banners, canopies, money, elephants, horses, carriages, gold, silver, various treasures, mani jewels, pearls, lapis lazuli, tridacna, agate, coral, amber, roses, and other treasures. I will give these things with a compassionate heart and joy, in order to liberate sentient beings without seeking reward, and to fully give in order to gather and liberate sentient beings. There will also be sentient beings who seek things that are extremely difficult to give up, and I should also give them, including: servants, villages, cities, palaces, thrones, wives, concubines, men and women, as well as hands, feet, eyes, ears, nose, tongue, skin, flesh, bones, marrow, life, and even the head. I will give these with a compassionate heart and extreme joy, without seeking reward, in order to gather and liberate sentient beings. I should practice the Dana paramita in this way. In the past, there has never been a Bodhisattva practicing the path of Anuttara-samyak-sambodhi who could practice the Dana paramita in this way, and in the future, there will not be a Bodhisattva practicing the path of Anuttara-samyak-sambodhi who can give such great gifts. Just as in the places where I am born, for countless asamkhyas, nayutas, hundreds of thousands of kalpas, I will practice the path of Anuttara-samyak-sambodhi, practicing the Dana paramita.' English version: 'World Honored One! I also, in the future, after passing one Ganges river of asamkhyas, two Ganges rivers of asamkhyas, and three Ganges rivers of asamkhyas, during the Bhadrakalpa, when the lifespan of people is a thousand years, I will be able to, at that time, be in the cycle of birth and death, practicing the Bodhi path. I will not use vows to liberate sentient beings, but will practice the six paramitas to teach and liberate them. I have heard from the Buddha that being able to give up possessions is the Dana paramita. I should practice the Dana paramita in this way. In any place I am born, if there are those who come seeking, I should give to them in this way, including: food, various foods, drinks, clothing, bedding, gardens, houses, flower garlands, perfumes, medicine for illnesses, banners, canopies, money, elephants, horses, carriages, gold, silver, various treasures, mani jewels, pearls, lapis lazuli, tridacna, agate, coral, amber, roses, and other treasures. I will give these things with a compassionate heart and joy, in order to liberate sentient beings without seeking reward, and to fully give in order to gather and liberate sentient beings. There will also be sentient beings who seek things that are extremely difficult to give up, and I should also give them, including: servants, villages, cities, palaces, thrones, wives, concubines, men and women, as well as hands, feet, eyes, ears, nose, tongue, skin, flesh, bones, marrow, life, and even the head. I will give these with a compassionate heart and extreme joy, without seeking reward, in order to gather and liberate sentient beings. I should practice the Dana paramita in this way. In the past, there has never been a Bodhisattva practicing the path of Anuttara-samyak-sambodhi who could practice the Dana paramita in this way, and in the future, there will not be a Bodhisattva practicing the path of Anuttara-samyak-sambodhi who can give such great gifts. Just as in the places where I am born, for countless asamkhyas, nayutas, hundreds of thousands of kalpas, I will practice the path of Anuttara-samyak-sambodhi, practicing the Dana paramita.'
。我當爲后具大悲菩薩安立施眼功德光思惟諸結，是尸羅波羅蜜，我當如是行阿耨多羅三藐三菩提，行種種持戒；我行無上難行苦行如前所說，于境界不墮落，觀我無我故，是羼提波羅蜜，我當如是修行羼提，如前所說。又厭患諸有為，一切無為靜寂行無上而不退，是毗梨耶波羅蜜。於一切作舍行空等，是禪那波羅蜜。如性無生法忍，是般若波羅蜜，我當如是堅固勇力，無量阿僧祇億那由他百千劫中行般若波羅蜜。先無菩薩行阿耨多羅三藐三菩提行有能如是堅固勇力行般若波羅蜜者，后亦無菩薩行阿耨多羅三藐三菩提行有能如是堅固勇力行般若波羅蜜如我所行，為后時具大悲諸菩薩安立慧功德眼。我初發心為后菩薩示現大悲，乃至無上般涅槃，彼諸菩薩得未曾有，是故我不輕行施、戒、無依忍、無想進、無住禪、無著慧，無二我，不求果報。眾生乏聖七財，捨棄彼一切眾置無佛土中，作無間業，謗正法，毀賢聖，盡皆邪見，集不善根墜在曠野，為此邪道所困眾生故，我以極勇猛力行波羅蜜
現代漢語譯本：我應當為未來具有大悲心的菩薩們，確立施捨眼睛的功德光明，並思考各種煩惱的根結。這是持戒波羅蜜，我應當這樣修行以證得無上正等正覺，實踐各種持戒行為。我修行無上難行的苦行，如同之前所說，在各種境界中不墮落，因為我觀察到無我，這是忍辱波羅蜜，我應當像之前所說的那樣修行忍辱。我又厭惡所有有為法，一切無為法都是寂靜的，我修行無上而不退轉，這是精進波羅蜜。對於一切事物都採取捨棄的態度，修行空性等等，這是禪定波羅蜜。如實地認知到法性無生，這是般若波羅蜜，我應當如此堅定勇猛，在無量阿僧祇億那由他百千劫中修行般若波羅蜜。過去沒有菩薩在修行無上正等正覺時，能夠像我這樣堅定勇猛地修行般若波羅蜜，未來也不會有菩薩在修行無上正等正覺時，能夠像我這樣堅定勇猛地修行般若波羅蜜。爲了後世具有大悲心的菩薩們，確立智慧功德之眼。我最初發心是爲了向後世的菩薩們展示大悲心，乃至進入無上涅槃，那些菩薩們將獲得前所未有的體驗。因此，我不輕視佈施、持戒、無所依賴的忍辱、無所執著的精進、無所住的禪定、無所著的智慧，以及無二的自我，我不求任何果報。眾生缺乏聖者的七種財富，捨棄他們，將他們置於沒有佛法的國土中，造作無間地獄的惡業，誹謗正法，毀壞賢聖，全部都是邪見，積累不善的根源，墜落在曠野之中。爲了這些被邪道所困的眾生，我以極其勇猛的力量修行波羅蜜。 現代漢語譯本：我將為後來的大悲菩薩們建立施眼的功德光明，並思考各種煩惱的根源。這是持戒波羅蜜，我將如此修行以證得無上正等正覺，實踐各種持戒。我修行無上難行的苦行，如前所述，在境界中不墮落，因為我觀察到無我，這是忍辱波羅蜜，我將如前所述修行忍辱。我又厭惡所有有為法，一切無為法都是寂靜的，我修行無上而不退轉，這是精進波羅蜜。對於一切事物都採取捨棄的態度，修行空性等等，這是禪定波羅蜜。如實地認知到法性無生，這是般若波羅蜜，我將如此堅定勇猛，在無量阿僧祇億那由他百千劫中修行般若波羅蜜。過去沒有菩薩在修行無上正等正覺時，能夠像我這樣堅定勇猛地修行般若波羅蜜，未來也不會有菩薩在修行無上正等正覺時，能夠像我這樣堅定勇猛地修行般若波羅蜜。爲了後世具有大悲心的菩薩們，建立智慧功德之眼。我最初發心是爲了向後世的菩薩們展示大悲心，乃至進入無上涅槃，那些菩薩們將獲得前所未有的體驗。因此，我不輕視佈施、持戒、無所依賴的忍辱、無所執著的精進、無所住的禪定、無所著的智慧，以及無二的自我，我不求任何果報。眾生缺乏聖者的七種財富，捨棄他們，將他們置於沒有佛法的國土中，造作無間地獄的惡業，誹謗正法，毀壞賢聖，全部都是邪見，積累不善的根源，墜落在曠野之中。爲了這些被邪道所困的眾生，我以極其勇猛的力量修行波羅蜜。
English version: I shall establish the merit and light of giving eyes for future Bodhisattvas of great compassion, and contemplate the knots of all afflictions. This is the Śīla pāramitā, and I shall practice thus to attain Anuttarā-samyak-saṃbodhi, engaging in various precepts. I practice the supreme and difficult ascetic practices as previously described, not falling into any realms, because I observe the absence of self, this is the Kṣānti pāramitā, and I shall practice patience as previously described. Furthermore, I am weary of all conditioned phenomena, all unconditioned phenomena are tranquil, I practice the supreme without regression, this is the Vīrya pāramitā. Towards all things, I practice relinquishment, emptiness, etc., this is the Dhyāna pāramitā. As the forbearance of the non-arising of the nature of phenomena, this is the Prajñā pāramitā, and I shall be so firm and courageous, practicing Prajñā pāramitā for countless asaṃkhyeya, niyuta, hundreds of thousands of kalpas. In the past, no Bodhisattva practicing Anuttarā-samyak-saṃbodhi was able to practice Prajñā pāramitā with such firmness and courage as I do, and in the future, no Bodhisattva practicing Anuttarā-samyak-saṃbodhi will be able to practice Prajñā pāramitā with such firmness and courage as I do. For the sake of future Bodhisattvas of great compassion, I establish the eye of wisdom and merit. My initial aspiration was to demonstrate great compassion to future Bodhisattvas, even until entering supreme Nirvana, those Bodhisattvas will gain unprecedented experiences. Therefore, I do not belittle giving, precepts, non-reliant patience, non-attached diligence, non-abiding meditation, non-clinging wisdom, and the non-dual self, I do not seek any reward. Sentient beings lack the seven noble treasures, abandoning them, placing them in lands without the Dharma, committing the karma of the Avīci hell, slandering the true Dharma, destroying the virtuous and sages, all are of wrong views, accumulating unwholesome roots, falling into the wilderness. For the sake of these sentient beings trapped by evil paths, I practice the pāramitās with extreme courage. English version: I will establish the merit and light of giving eyes for future Bodhisattvas of great compassion, and contemplate the roots of all afflictions. This is the Śīla pāramitā, and I will practice thus to attain Anuttarā-samyak-saṃbodhi, engaging in various precepts. I practice the supreme and difficult ascetic practices as previously described, not falling into realms, because I observe the absence of self, this is the Kṣānti pāramitā, and I will practice patience as previously described. Furthermore, I am weary of all conditioned phenomena, all unconditioned phenomena are tranquil, I practice the supreme without regression, this is the Vīrya pāramitā. Towards all things, I practice relinquishment, emptiness, etc., this is the Dhyāna pāramitā. As the true recognition of the non-arising of the nature of phenomena, this is the Prajñā pāramitā, and I will be so firm and courageous, practicing Prajñā pāramitā for countless asaṃkhyeya, niyuta, hundreds of thousands of kalpas. In the past, no Bodhisattva practicing Anuttarā-samyak-saṃbodhi was able to practice Prajñā pāramitā with such firmness and courage as I do, and in the future, no Bodhisattva practicing Anuttarā-samyak-saṃbodhi will be able to practice Prajñā pāramitā with such firmness and courage as I do. For the sake of future Bodhisattvas of great compassion, I establish the eye of wisdom and merit. My initial aspiration was to demonstrate great compassion to future Bodhisattvas, even until entering supreme Nirvana, those Bodhisattvas will gain unprecedented experiences. Therefore, I do not belittle giving, precepts, non-reliant patience, non-attached diligence, non-abiding meditation, non-clinging wisdom, and the non-dual self, I do not seek any reward. Sentient beings lack the seven noble treasures, abandoning them, placing them in lands without the Dharma, committing the karma of the Avīci hell, slandering the true Dharma, destroying the virtuous and sages, all are of wrong views, accumulating unwholesome roots, falling into the wilderness. For the sake of these sentient beings trapped by evil paths, I practice the pāramitās with extreme courage.
。一一眾生所為置善根種故，於十大劫能受阿鼻地獄苦痛，如是畜生、餓鬼、夜叉、貧窮人中貧窮，能忍斯苦，如一切眾生所置善根種，我當如是攝度空倦心意燋枯眾生，乃至賢劫之際，我不求人天榮利之福，唯除一生補處在兜率天待成菩提時。
「『我于爾所時生死中，親近佛土微塵數諸佛，以佛土微塵數種種供具，供養一一諸佛；於一一佛所得佛土微塵數功德，佛土微塵數眾生勸以菩提。辟支佛乘、聲聞乘亦如是，隨其所欲我以如是而勸化之。若世無佛，我作仙人，以諸善業化彼眾生令住神通。因於邪見奉事摩醯首羅天者，即現摩醯首羅天勸以善業。現那羅延日月，乃至現梵天形，勸以善法。或現迦樓羅，勸迦樓羅鳥修諸善行，乃至現為兔形，飢渴眾生以身肉血而充濟之，以己身命救彼一切急厄眾生。世尊！我當於爾所時，以極勇力修諸難行，為心意燋枯乏善根者，我于爾時所為眾生故，受于生死種種苦切，乃至過一恒河沙數阿僧祇、二恒河沙阿僧祇之餘始入賢劫中，如月鬘童子成阿耨多羅三藐三菩提，號迦羅迦孫陀如來
現代漢語譯本：'爲了使一切眾生都能種下善根，我願意在十大劫中承受阿鼻地獄的痛苦。就像那些在畜生、餓鬼、夜叉、貧窮人中最貧窮的人一樣，我能忍受這些痛苦。爲了所有眾生所種下的善根，我將這樣攝受和救度那些內心空虛、疲憊、焦躁不安的眾生，直到賢劫結束。我不追求人天福報的榮華富貴，只求一生補處，在兜率天等待成佛的時機。' '在如此漫長的生死輪迴中，我親近了如佛土微塵數般眾多的佛陀，用如佛土微塵數般種種的供品，供養每一位佛陀。從每一位佛陀那裡，我獲得瞭如佛土微塵數般的功德，並勸導如佛土微塵數般的眾生髮菩提心。對於那些修辟支佛乘和聲聞乘的眾生，我也同樣如此，隨他們的意願勸化他們。如果世間沒有佛，我就化身為仙人，用各種善行教化眾生，使他們獲得神通。對於那些因邪見而信奉摩醯首羅天的人，我就顯現為摩醯首羅天，勸導他們行善。我還會顯現為那羅延、日月，甚至梵天的形象，勸導他們行善。或者顯現為迦樓羅，勸導迦樓羅鳥修行各種善行，甚至顯現為兔子的形象，用自己的肉和血來充飢解渴的眾生，用自己的生命來救度一切處於危難中的眾生。世尊！我將在如此漫長的時間裡，以極大的勇氣修行各種難行之行，爲了那些內心焦躁不安、缺乏善根的眾生。爲了這些眾生，我將承受生死輪迴中的各種痛苦，直到超過一恒河沙數阿僧祇、二恒河沙阿僧祇之後，才進入賢劫，就像月鬘童子一樣成就阿耨多羅三藐三菩提，號為迦羅迦孫陀如來。'
English version: 'For the sake of enabling all sentient beings to plant roots of goodness, I am willing to endure the suffering of Avici hell for ten great kalpas. Like those who are the poorest among animals, hungry ghosts, yakshas, and the poor, I can endure these sufferings. For the roots of goodness planted by all sentient beings, I will thus gather and save those beings whose hearts are empty, weary, and agitated, until the end of the Bhadrakalpa. I do not seek the glory and wealth of human and heavenly blessings, but only to be a one-life-away Bodhisattva, waiting in Tushita Heaven for the time to become a Buddha.' 'In such a long cycle of birth and death, I have been close to as many Buddhas as there are dust particles in Buddha lands, and with as many kinds of offerings as there are dust particles in Buddha lands, I have made offerings to each Buddha. From each Buddha, I have obtained as many merits as there are dust particles in Buddha lands, and I have encouraged as many sentient beings as there are dust particles in Buddha lands to develop Bodhicitta. For those who cultivate the Pratyekabuddha vehicle and the Sravaka vehicle, I do the same, encouraging them according to their wishes. If there is no Buddha in the world, I will transform into a celestial being, using various good deeds to teach sentient beings and enable them to attain supernatural powers. For those who, due to wrong views, worship Mahesvara, I will appear as Mahesvara to encourage them to do good. I will also appear as Narayana, the sun and moon, and even the form of Brahma, to encourage them to do good. Or I will appear as Garuda, encouraging the Garuda birds to cultivate various good deeds, and even appear as a rabbit, using my own flesh and blood to satisfy the hunger and thirst of sentient beings, and using my own life to save all sentient beings in distress. World Honored One! I will, in such a long time, with great courage, cultivate various difficult practices, for the sake of those sentient beings whose hearts are agitated and lack roots of goodness. For the sake of these sentient beings, I will endure various sufferings in the cycle of birth and death, until after more than one Ganges sand number of asamkhyas, and two Ganges sand number of asamkhyas, I will enter the Bhadrakalpa, just like the Moon Garland Boy, achieving Anuttara-samyak-sambodhi, and be called Krakucchanda Tathagata.'
。令我爾時以聖慧眼，見於十方各千佛土微塵數世界中，已轉法輪現在住世諸佛世尊，是我先所勸化心意燋枯集不善根乏聖七財，為一切所棄在空佛土，作無間業、誹謗正法、非毀賢聖，乃至邪道所困處大曠野者；我先為彼眾生讚歎阿耨多羅三藐三菩提，勸以阿耨多羅三藐三菩提，令住其中者；彼眾生是我先所勸化住檀波羅蜜，乃至般若波羅蜜者；彼眾生是我置無上涅槃善根種者，拔出惡趣者；使立具智慧福德，將至現在住世諸佛世尊所，得授阿耨多羅三藐三菩提記者，得三昧陀羅尼忍辱者，得登地者；彼眾生是我先所勸化教使立愿取莊嚴佛土，隨彼所欲取莊嚴佛土者。
「『我爾時始入賢劫，迦羅迦孫陀聖日出時，令我見於十方各千佛土，微塵數世界中，現在住世為眾生說法諸佛世尊；迦羅迦孫陀如來、應供、正遍知成佛未久，我當往詣其所，以種種供具而供養之，咨請問難出家修戒，多聞三昧說法第一，唯除如來。于彼時心意燋枯眾生，集不善根、沒邪見道、作無間業，乃至邪道所困曠野眾生，我當攝度而為說法。聖日沒後我當具作佛事，如是迦那迦牟尼迦葉成佛未久，往至其所乃至具作佛事；展轉乃至千歲世人，以三福地安立眾生，過是已往上生天上，為天說法而攝度之
現代漢語譯本：那時，我以聖慧眼，看見十方各千佛土微塵數世界中，已經轉法輪、現在住世的諸佛世尊。他們是我先前勸化，但心意焦枯、積累不善根、缺乏聖七財，被一切拋棄在空佛土，造作無間業、誹謗正法、詆譭賢聖，甚至被邪道所困，處於大曠野的眾生。我先前為這些眾生讚歎無上正等正覺，勸他們發無上正等正覺之心，使他們安住其中。這些眾生是我先前勸化，使他們安住于佈施波羅蜜，乃至般若波羅蜜的。這些眾生是我為他們種下無上涅槃的善根，把他們從惡道中拔出來，使他們具足智慧福德，引導他們到現在的住世諸佛世尊那裡，得到無上正等正覺的授記，得到三昧、陀羅尼、忍辱，得以登地的。這些眾生是我先前勸化，教導他們發願，取莊嚴佛土，隨他們所愿，取莊嚴佛土的。 『我那時剛進入賢劫，迦羅迦孫陀聖日出世時，讓我看見十方各千佛土微塵數世界中，現在住世為眾生說法的諸佛世尊。迦羅迦孫陀如來、應供、正遍知成佛不久，我應當前往他的處所，用種種供具供養他，請教佛法，出家修戒，成為多聞、三昧、說法第一，唯獨不如如來。那時，對於心意焦枯的眾生，積累不善根、沉溺於邪見、造作無間業，甚至被邪道所困在曠野的眾生，我應當攝受他們，為他們說法。聖日落後，我應當圓滿地完成佛事。像這樣，迦那迦牟尼、迦葉成佛不久，我也前往他們的處所，乃至圓滿地完成佛事。輾轉直到千歲，世人以三福地安立眾生，過了這段時間，他們上升到天上，為天人說法，從而攝受他們。』
English version: At that time, with my holy wisdom eye, I saw in each of the ten directions, in worlds as numerous as the dust motes of a thousand Buddha lands, the Buddhas, World Honored Ones, who had already turned the Dharma wheel and were now dwelling in the world. These were the beings whom I had previously exhorted, but whose minds were withered, who had accumulated unwholesome roots, lacked the seven holy treasures, were abandoned by all in empty Buddha lands, committed unremitting karmas, slandered the true Dharma, reviled the virtuous and holy, and were even trapped by heretical paths, dwelling in vast wildernesses. I had previously praised Anuttara-samyak-sambodhi for these beings, encouraged them towards Anuttara-samyak-sambodhi, and caused them to abide therein. These beings were those whom I had previously exhorted to abide in the perfection of giving (dāna pāramitā), and even the perfection of wisdom (prajñā pāramitā). These beings were those for whom I had planted the seeds of wholesome roots for unsurpassed Nirvana, pulled them out of evil destinies, enabled them to establish wisdom and merit, led them to the present Buddhas, World Honored Ones, where they received predictions of Anuttara-samyak-sambodhi, attained samadhi, dharani, and patience, and were able to ascend the stages. These beings were those whom I had previously exhorted and taught to make vows to take adorned Buddha lands, and to take adorned Buddha lands according to their desires. 『At that time, when I first entered the Bhadrakalpa, when the holy sun of Krakucchanda arose, it allowed me to see in each of the ten directions, in worlds as numerous as the dust motes of a thousand Buddha lands, the Buddhas, World Honored Ones, who were now dwelling in the world, teaching the Dharma to beings. When Krakucchanda Tathagata, Arhat, Samyak-sambuddha, had not long attained Buddhahood, I should go to his place, make offerings with various offerings, inquire about the Dharma, leave home to cultivate precepts, become foremost in learning, samadhi, and teaching the Dharma, second only to the Tathagata. At that time, for the beings whose minds were withered, who had accumulated unwholesome roots, were immersed in heretical views, committed unremitting karmas, and were even trapped by heretical paths in the wilderness, I should gather them in and teach them the Dharma. After the holy sun had set, I should fully accomplish the Buddha's work. In this way, when Kanakamuni and Kasyapa had not long attained Buddhahood, I would go to their places and fully accomplish the Buddha's work. Gradually, for a thousand years, people would establish beings in the three fields of merit. After this time, they would ascend to the heavens, teach the Dharma to the devas, and thereby gather them in.』
。乃至眾生百二十歲，極甚愚癡、憍慠、恃色，自倚種族昏濁無識，多懷嫉恚處在五濁闇冥；是諸眾生，貪慾、瞋恚、愚癡甚重，憍慢、嫉妒、染著非法、非法自活，邪見倒見乏聖七財；非母、非父、非沙門、非婆羅門，不知作恩，不作福德；不畏後世，不修三福地，不求三乘，不修三善業修三惡業，不修十善業樂修十不善；為四顛倒所困，住四迴轉，隨順四魔，四病河所漂；常隨五蓋六情昏愚，沒在八邪曠野，恒起諸使不求天人福德；為倒見邪道所困，作無間業誹謗正法，誹毀賢聖離諸善根，剛強粗獷不知恩分；若有所作尋即忘失，見修善者噁心譏謗，淺慧、少聞、多忘諸根不具，羸瘦少力衣服乏短；親惡知識胎中妄念，眾病所困顏色醜惡，不顧前後無有慚愧更想恐怖；一小食頃身、口、意行多作惡業，以是為貴
現代漢語譯本：甚至眾生壽命達到一百二十歲時，極其愚癡、驕傲自大、仗恃美色，自以為出身高貴而昏聵無知，大多心懷嫉妒和怨恨，身處五濁的黑暗之中；這些眾生，貪慾、嗔恚、愚癡非常嚴重，驕慢、嫉妒、執著于非法之事，以非法手段謀生，持有邪見和顛倒的見解，缺乏聖者的七種財富；他們不敬父母，不敬沙門和婆羅門，不知感恩，不修福德；不畏懼來世，不修三福業，不求三乘佛法，不修三善業而修三惡業，不修十善業而樂於修十不善業；被四種顛倒的見解所困擾，處於四種輪迴之中，順從四種魔的擺佈，被四種病痛的河流所沖刷；他們常常被五蓋和六情所矇蔽，愚昧無知，沉沒在八邪的曠野之中，經常生起各種煩惱，不求天人的福德；被顛倒的見解和邪道所困擾，造作無間地獄的惡業，誹謗正法，誹毀賢聖，遠離一切善根，剛強粗暴，不知感恩；如果做了什麼事，很快就會忘記，看到修行善法的人就惡語譏諷，淺薄無知，少聞寡見，健忘，諸根不全，身體羸弱，缺少力氣，衣服破舊短缺；親近惡知識，在胎中就產生妄念，被各種疾病所困擾，容貌醜陋，不顧前後，沒有慚愧之心，反而心生恐懼；在很短的時間內，身、口、意都會造作許多惡業，並以此為榮。 現代漢語譯本：他們甚至在壽命長達一百二十歲時，也極其愚蠢、傲慢、自恃美貌，依仗種族血統而昏庸無知，心中充滿嫉妒和怨恨，身處五濁的黑暗之中。這些眾生，貪婪、嗔恨、愚癡極其嚴重，驕傲自大、嫉妒、執著于非法之事，以非法手段謀生，持有邪見和顛倒的見解，缺乏聖者的七種財富。他們不孝敬父母，不尊敬出家人和婆羅門，不知感恩，不修福德。他們不畏懼來世，不修三福業，不追求三乘佛法，不修三善業而修三惡業，不修十善業而樂於修十不善業。他們被四種顛倒的見解所困擾，處於四種輪迴之中，順從四種魔的擺佈，被四種病痛的河流所沖刷。他們常常被五蓋和六情所矇蔽，愚昧無知，沉沒在八邪的曠野之中，經常生起各種煩惱，不求天人的福德。他們被顛倒的見解和邪道所困擾，造作無間地獄的惡業，誹謗正法，誹毀賢聖，遠離一切善根，剛強粗暴，不知感恩。如果做了什麼事，很快就會忘記，看到修行善法的人就惡語譏諷，淺薄無知，少聞寡見，健忘，諸根不全，身體羸弱，缺少力氣，衣服破舊短缺。他們親近惡知識，在胎中就產生妄念，被各種疾病所困擾，容貌醜陋，不顧前後，沒有慚愧之心，反而心生恐懼。在很短的時間內，身、口、意都會造作許多惡業，並以此為榮。
English version: Even when beings reach the age of one hundred and twenty years, they are extremely foolish, arrogant, and reliant on their beauty. They are ignorant and confused, relying on their lineage, harboring much jealousy and resentment, and dwelling in the darkness of the five turbidities. These beings are heavily burdened by greed, hatred, and delusion. They are arrogant, jealous, attached to unlawful things, and live by unlawful means. They hold wrong views and inverted perceptions, lacking the seven noble riches. They are disrespectful to their mothers and fathers, to ascetics and Brahmins. They are ungrateful and do not cultivate merit. They do not fear the next life, do not cultivate the three meritorious deeds, do not seek the three vehicles, do not cultivate the three good karmas but cultivate the three evil karmas, do not cultivate the ten good karmas but delight in cultivating the ten non-virtuous karmas. They are troubled by the four inversions, dwell in the four cycles of rebirth, follow the four demons, and are swept away by the river of four diseases. They are constantly obscured by the five hindrances and the six senses, foolish and ignorant, submerged in the wilderness of the eight wrong paths, constantly arising with various afflictions, not seeking the blessings of gods and humans. They are troubled by inverted views and wrong paths, creating the karma of uninterrupted hell, slandering the true Dharma, defaming the virtuous and noble, and being far from all good roots. They are stubborn, coarse, and ungrateful. If they do something, they quickly forget it. When they see those who cultivate good, they criticize and slander them with evil words. They are shallow in wisdom, have little learning, are forgetful, have incomplete faculties, are weak and lack strength, and their clothes are worn and short. They associate with evil friends, have deluded thoughts from the womb, are troubled by various diseases, have ugly appearances, are reckless, have no shame, and instead feel fear. In a short moment, their body, speech, and mind perform many evil deeds, and they take pride in this. English version: Even when beings live to be one hundred and twenty years old, they are extremely foolish, arrogant, and rely on their beauty. They are ignorant and confused, relying on their lineage, harboring much jealousy and resentment, and dwelling in the darkness of the five turbidities. These beings are heavily burdened by greed, hatred, and delusion. They are arrogant, jealous, attached to unlawful things, and live by unlawful means. They hold wrong views and inverted perceptions, lacking the seven noble riches. They are disrespectful to their mothers and fathers, to ascetics and Brahmins. They are ungrateful and do not cultivate merit. They do not fear the next life, do not cultivate the three meritorious deeds, do not seek the three vehicles of enlightenment, do not cultivate the three good karmas but cultivate the three evil karmas, do not cultivate the ten good karmas but delight in cultivating the ten non-virtuous karmas. They are troubled by the four inversions, dwell in the four cycles of rebirth, follow the four demons, and are swept away by the river of four diseases. They are constantly obscured by the five hindrances and the six senses, foolish and ignorant, submerged in the wilderness of the eight wrong paths, constantly arising with various afflictions, not seeking the blessings of gods and humans. They are troubled by inverted views and wrong paths, creating the karma of uninterrupted hell, slandering the true Dharma, defaming the virtuous and noble, and being far from all good roots. They are stubborn, coarse, and ungrateful. If they do something, they quickly forget it. When they see those who cultivate good, they criticize and slander them with evil words. They are shallow in wisdom, have little learning, are forgetful, have incomplete faculties, are weak and lack strength, and their clothes are worn and short. They associate with evil friends, have deluded thoughts from the womb, are troubled by various diseases, have ugly appearances, are reckless, have no shame, and instead feel fear. In a short moment, their body, speech, and mind perform many evil deeds, and they take pride in this.
。眾生常見、斷見，著五陰心、貪五欲心、喜心、掉心、怨心、欺心、濁心、粗心、恚心、不調心、不執心、不柔伏心、著非法心、無住心、相求心、散亂心、更相害心、離法心、無報心、計有法心、滅善心、不生善心、不求涅槃靜心、不知應供養心、集一切使縛心、老病死無因緣心、受諸煩惱心、執一切障礙心、毀法幢心、豎見幢心、更相訾毀心、共相食啖心、自貴心、困他心、嫉妒熾盛心、共相殺心、貪慾無厭心、嫉他一切所有心、無恩分心、盜竊心、邪淫心、欺調心、無願心，是時眾生無不爾者。于中展轉相從，聞如是聲，所謂：地獄聲、畜生聲、餓鬼聲、病聲、老聲、死聲、害聲、難聲、陰使他國聲、枷鎖杻械繫閉聲、拷楚聲、說是非聲、罵詈聲、穿鑿聲、壞眾聲、竊盜聲、軍馬聲、饑饉聲、貪慾邪淫聲、妄語聲、癡狂聲、綺語聲、惡口聲、兩舌聲、嫉妒聲、出內積聚聲、斗諍聲、吾我聲、愛憎聲、愛不愛聲、愛別離怨憎會聲、販賣聲、迭相鬻賣聲、處胎聲、臭穢聲、寒聲、熱聲、饑聲、渴聲、疲乏聲、疾痛聲、種殖聲、憂種種業聲、種種苦逼聲、種種疾疫聲、眾生展轉相從聞如是聲有四十五。
「『如是乏無善根鮮善知識噁心眾生，爾時充滿娑訶世界
現代漢語譯本：眾生常常持有常見和斷見，執著於五蘊之心，貪戀五欲之心，生起喜悅之心、掉舉之心、怨恨之心、欺騙之心、污濁之心、粗暴之心、嗔恚之心、不調和之心、不執著之心、不柔順調伏之心、執著于非法之心、無所住之心、有所求之心、散亂之心、互相傷害之心、背離正法之心、不思回報之心、計較有法之心、滅絕善法之心、不生起善法之心、不求涅槃寂靜之心、不知應供養之心、聚集一切煩惱束縛之心、認為老病死沒有因緣之心、承受各種煩惱之心、執著一切障礙之心、毀壞佛法之幢之心、豎立邪見之幢之心、互相誹謗之心、互相吞食之心、自高自大之心、困擾他人之心、嫉妒熾盛之心、互相殘殺之心、貪慾無厭之心、嫉妒他人一切所有之心、沒有感恩之心、盜竊之心、邪淫之心、欺騙調戲之心、沒有願望之心，此時眾生沒有不這樣的。他們之間輾轉相隨，聽到這樣的聲音，即：地獄的聲音、畜生的聲音、餓鬼的聲音、疾病的聲音、衰老的聲音、死亡的聲音、傷害的聲音、災難的聲音、陰使他國的聲音、枷鎖鐐銬繫縛的聲音、拷打責罰的聲音、說是非的聲音、謾罵的聲音、穿鑿附會的聲音、破壞大眾的聲音、偷盜的聲音、軍隊馬匹的聲音、饑荒的聲音、貪慾邪淫的聲音、妄語的聲音、癡狂的聲音、花言巧語的聲音、惡語的聲音、兩舌的聲音、嫉妒的聲音、出入積聚的聲音、爭鬥的聲音、我執的聲音、愛憎的聲音、愛與不愛的聲音、愛別離怨憎會的聲音、販賣的聲音、互相買賣的聲音、處胎的聲音、臭穢的聲音、寒冷的聲音、炎熱的聲音、飢餓的聲音、口渴的聲音、疲憊的聲音、疾病疼痛的聲音、種植的聲音、憂慮各種行業的聲音、各種苦難逼迫的聲音、各種疾病瘟疫的聲音，眾生輾轉相隨聽到這樣的聲音有四十五種。 像這樣缺乏善根、缺少善知識、心懷惡念的眾生，那時會充滿娑婆世界。
English version: Sentient beings commonly hold views of permanence and annihilation, clinging to the mind of the five aggregates, craving the five desires, giving rise to minds of joy, agitation, resentment, deceit, turbidity, coarseness, anger, disharmony, non-attachment, non-gentle taming, attachment to unlawful things, non-abiding, seeking, distraction, mutual harm, departure from the Dharma, ungratefulness, calculating the existence of things, extinguishing good, not generating good, not seeking the peace of Nirvana, not knowing what should be offered, gathering all the fetters of afflictions, thinking that old age, sickness, and death have no causes, enduring all kinds of afflictions, clinging to all obstacles, destroying the banner of the Dharma, erecting the banner of wrong views, mutually slandering, mutually devouring, self-importance, troubling others, intense jealousy, mutual killing, insatiable greed, jealousy of all that others possess, ingratitude, stealing, sexual misconduct, deception and teasing, lack of aspiration. At this time, there are no sentient beings who are not like this. They follow each other in a cycle, hearing such sounds, namely: the sounds of hell, the sounds of animals, the sounds of hungry ghosts, the sounds of sickness, the sounds of old age, the sounds of death, the sounds of harm, the sounds of calamity, the sounds of messengers in other countries, the sounds of shackles and fetters, the sounds of torture, the sounds of gossip, the sounds of cursing, the sounds of fabrication, the sounds of destroying the masses, the sounds of theft, the sounds of armies and horses, the sounds of famine, the sounds of lust and sexual misconduct, the sounds of lying, the sounds of madness, the sounds of flowery language, the sounds of harsh words, the sounds of double-tongued speech, the sounds of jealousy, the sounds of accumulating possessions, the sounds of fighting, the sounds of ego, the sounds of love and hate, the sounds of love and non-love, the sounds of separation from loved ones and encounters with those hated, the sounds of selling, the sounds of mutual buying and selling, the sounds of being in the womb, the sounds of foulness, the sounds of cold, the sounds of heat, the sounds of hunger, the sounds of thirst, the sounds of fatigue, the sounds of pain, the sounds of planting, the sounds of worry about various occupations, the sounds of various sufferings, the sounds of various diseases and plagues. Sentient beings follow each other in a cycle, hearing forty-five such sounds. Such beings, lacking good roots, lacking good teachers, and with evil minds, will at that time fill the Saha world.
。諸眾生為一切薩婆若所棄處無佛剎，謂無佈施、持戒、修定，無善業集諸不善法；我當以八分聖道度生死海置無畏城。爾時眾生緣惡業重故，娑訶佛剎當極弊惡，為諸福德種善根者所見棄捨，處處地生堿鹵、瓦礫、土石、諸山高下不平，多諸毒蟲、蚊虻、惡蛇、鳥獸；爾時充滿非時風起，惡濁粗澀非時暴雨，雜毒咸苦霜雹災降；地生如是惡種草木，枝葉花果諸谷種味，眾生服食養身之具；非時惡濁雜毒粗澀，彼諸眾生食之，皆當增長粗惡殺害欺誑；傳說是非不相恭敬，生怖畏心、相憎嫉心、欲相害心；飲血食肉衣之以皮，好執兵器傷殺殘害，恃色族富貴算數外書，跨馬鳴弦人眾鬥戰，嫉妒慠慢，勤修種種如斯鄙賤，是苦難世。
「『爾時我當從兜率天下，為度眾生熟善根故，于最妙轉輪王種第一夫人腹中受胎而住。我當爾時放凈光明遍照娑訶佛土，上至阿迦尼吒天下至金輪際妙光周遍。爾時眾生生娑訶佛剎者，或在地獄、或為畜生、或為餓鬼、或生天上、或生人中，在色界、無色界、想無想、非想非非想處，令彼一切見斯光明覺觸其身，令彼一切厭生死苦樂求涅槃，乃至住滅結心，是初種涅槃道種。我當受一切法決定三昧，受一意法門三昧心，十月住母腹中
現代漢語譯本：所有眾生被一切智慧所拋棄的地方，沒有佛的國土，那裡沒有佈施、持戒、修定，沒有善業，聚集著各種不善的法；我將用八正道渡過生死苦海，到達無畏的城市。那時，由於眾生惡業深重，娑婆世界將極其惡劣，被那些種下福德善根的人所拋棄，到處都是堿鹵、瓦礫、土石，山巒高低不平，充滿毒蟲、蚊虻、惡蛇、鳥獸；那時會充滿不合時宜的風，污濁粗糙的不合時宜的暴雨，夾雜著毒素、咸苦的霜雹災害降臨；地上生長著如此惡劣的草木，枝葉花果和各種穀物的味道，眾生用來養生的食物，都是不合時宜的污濁、雜毒、粗糙的，那些眾生吃了這些，都會增長粗暴、兇惡、殺害、欺騙；傳播是非，不互相尊敬，產生恐懼心、憎恨嫉妒心、想要互相傷害的心；飲血食肉，用獸皮做衣服，喜歡拿著兵器互相殘殺，依仗自己的容貌、家族、財富、算術、外道書籍，騎馬鳴叫，人與人之間互相爭鬥，嫉妒傲慢，勤奮地修習各種如此卑賤的行為，這是一個充滿苦難的世界。 『那時，我將從兜率天降臨，爲了度化眾生，使他們的善根成熟，在最殊勝的轉輪王種的第一夫人的腹中受胎而住。那時，我將放出清凈的光明，遍照娑婆世界，上至阿迦尼吒天，下至金輪的邊緣，妙光周遍。那時，生在娑婆世界的眾生，或在地獄、或為畜生、或為餓鬼、或生天上、或生人間，在有想、無想、非想非非想處，讓他們都看到這光明，感受到這光明觸及他們的身體，讓他們都厭惡生死的痛苦，喜樂地尋求涅槃，乃至安住于滅盡煩惱的心，這是最初種下涅槃的種子。我將接受一切法決定的三昧，接受一心法門的三昧心，在母親的腹中住滿十個月。
English version: All sentient beings are in a place abandoned by all wisdom, a land without Buddhas, where there is no giving, no keeping of precepts, no cultivation of meditation, no accumulation of good deeds, but rather a gathering of all unwholesome dharmas; I shall use the Noble Eightfold Path to cross the sea of birth and death and reach the city of fearlessness. At that time, due to the heavy burden of sentient beings' evil karma, the Saha world will become extremely vile, abandoned by those who have planted seeds of merit and good roots, with alkaline soil, rubble, earth, and stones everywhere, mountains uneven in height, and filled with poisonous insects, mosquitoes, venomous snakes, birds, and beasts; at that time, it will be filled with untimely winds, turbid and coarse untimely downpours, mixed with poison, salty and bitter frost and hail disasters; the earth will produce such evil kinds of grasses and trees, the taste of branches, leaves, flowers, fruits, and various grains, the food that sentient beings use to nourish themselves, will be untimely, turbid, mixed with poison, and coarse, and those sentient beings who eat these will increase in roughness, ferocity, killing, and deception; they will spread gossip, not respect each other, generate fear, hatred, and jealousy, and the desire to harm each other; they will drink blood, eat meat, wear animal skins, like to hold weapons to kill and harm each other, rely on their appearance, family, wealth, arithmetic, and external books, ride horses and make them neigh, people will fight each other, be jealous and arrogant, and diligently cultivate all kinds of such base behaviors, this is a world full of suffering. 『At that time, I shall descend from the Tusita Heaven, in order to liberate sentient beings and ripen their good roots, I shall be conceived and dwell in the womb of the first wife of the most excellent Chakravartin King. At that time, I shall emit pure light that will illuminate the Saha world, reaching up to the Akanistha Heaven and down to the edge of the golden wheel, the wonderful light will pervade everywhere. At that time, sentient beings born in the Saha world, whether in hell, as animals, as hungry ghosts, born in the heavens, or born among humans, in the realms of form, formlessness, thought, no-thought, and neither thought nor no-thought, will all see this light, feel this light touching their bodies, and they will all be disgusted with the suffering of birth and death, joyfully seek Nirvana, and even dwell in the mind of extinguishing afflictions, this is the first planting of the seed of the path to Nirvana. I shall receive the Samadhi of the determination of all dharmas, receive the Samadhi mind of the one-pointed dharma, and dwell in my mother's womb for ten months.
。又我得佛，眾生厭離生死，我所應度者，令彼眾生於十月中見我在胎結加趺坐，心入三昧如摩尼現。滿十月生時，以集一切福德三昧，六種震動，一切娑訶佛土，上至阿迦尼吒天下至金輪際，皆悉震動。彼時眾生生娑訶佛土者，或在地獄乃至人中，悉覺悟之。我當從母右脅而出，又以妙光普照娑訶佛剎無不周遍。爾時亦復覺悟娑訶佛土一切眾生，于未種善根眾生所著涅槃種，于已種涅槃種眾生生誓願到。若我足蹈地時，令此娑訶佛土六種震動，岠峨涌沒乃至金輪際。爾時眾生有依水、依地、依空、依四生處、依止五趣，我當覺之；有眾生未生誓願牙者當令生；已生誓願牙者，令住三乘得不退轉。令我生時娑訶佛土大梵魔王、帝釋、日月護世諸天、龍王、阿修羅化生大威德，夜叉、羅剎、龍、修羅令彼一切來供養我。令我適生即行七步。我以集一切福德三昧如是說法，令彼大眾得住三乘；其大眾中求聲聞乘者令住最後身我當度之；其有眾生求辟支佛乘者，令彼一切得顯明花忍；其有眾生求無上大乘者，令彼一切得金剛持海不動三昧，以是三昧得登三地。我欲浴時令其中最勝龍王彼來浴我，其有眾生見我浴者，令彼一切於三乘獲如是德，如前所說。其有眾生見我乘者，略說，為童子游戲乃種種業示教眾生
現代漢語譯本：如果我成佛，眾生厭惡並想脫離生死輪迴，對於那些我應該度化的眾生，讓他們在十個月中看到我在胎中結跏趺坐，心入三昧，如同摩尼寶珠顯現。滿十個月出生時，憑藉聚集一切福德的三昧，產生六種震動，整個娑婆佛土，上至阿迦尼吒天，下至金輪際，都全部震動。那時，在娑婆佛土出生的眾生，無論在地獄還是人間，都會覺悟。我將從母親的右脅出生，並以妙光普照娑婆佛剎，無不周遍。那時，也會讓娑婆佛土的一切眾生覺悟，對於那些未種善根的眾生，種下涅槃的種子；對於那些已種涅槃種子的眾生，讓他們生起誓願。如果我的腳踏地時，讓這個娑婆佛土產生六種震動，高山涌起，低谷陷落，直至金輪際。那時，眾生無論依水、依地、依空、依四生處、依止五趣，我都會讓他們覺悟；對於那些未生起誓願的眾生，讓他們生起；對於那些已生起誓願的眾生，讓他們安住於三乘，得不退轉。讓我出生時，娑婆佛土的大梵天王、魔王、帝釋、日月護世諸天、龍王、阿修羅等化生的大威德，夜叉、羅剎、龍、修羅，讓他們都來供養我。讓我剛出生就能行走七步。我以聚集一切福德的三昧，如此說法，讓大眾安住於三乘；其中，求聲聞乘的人，讓他們安住于最後身，我將度化他們；其中，求辟支佛乘的眾生，讓他們都得到顯明的花忍；其中，求無上大乘的眾生，讓他們都得到金剛持海不動三昧，憑藉這個三昧登上三地。當我想要沐浴時，讓其中最殊勝的龍王來為我沐浴，那些看到我沐浴的眾生，讓他們都在三乘中獲得如前所說的功德。那些看到我乘坐的，簡略地說，無論是童子游戲還是種種業，都是爲了教化眾生。 現代漢語譯本：又如果我得佛果，眾生厭惡生死，我所應度化的眾生，讓他們在十個月中看到我在胎中結跏趺坐，心入三昧，如同摩尼寶珠顯現。滿十個月出生時，以聚集一切福德的三昧，產生六種震動，整個娑婆佛土，上至阿迦尼吒天，下至金輪際，都全部震動。那時，在娑婆佛土出生的眾生，或在地獄，或在人間，都會覺悟。我將從母親的右脅出生，並以妙光普照娑婆佛剎，無不周遍。那時，也會讓娑婆佛土的一切眾生覺悟，對於那些未種善根的眾生，種下涅槃的種子；對於那些已種涅槃種子的眾生，讓他們生起誓願。如果我的腳踏地時，讓這個娑婆佛土產生六種震動，高山涌起，低谷陷落，直至金輪際。那時，眾生無論依水、依地、依空、依四生處、依止五趣，我都會讓他們覺悟；對於那些未生起誓願的眾生，讓他們生起；對於那些已生起誓願的眾生，讓他們安住於三乘，得不退轉。讓我出生時，娑婆佛土的大梵天王、魔王、帝釋、日月護世諸天、龍王、阿修羅等化生的大威德，夜叉、羅剎、龍、修羅，讓他們都來供養我。讓我剛出生就能行走七步。我以聚集一切福德的三昧，如此說法，讓大眾安住於三乘；其中，求聲聞乘的人，讓他們安住于最後身，我將度化他們；其中，求辟支佛乘的眾生，讓他們都得到顯明的花忍；其中，求無上大乘的眾生，讓他們都得到金剛持海不動三昧，憑藉這個三昧登上三地。當我想要沐浴時，讓其中最殊勝的龍王來為我沐浴，那些看到我沐浴的眾生，讓他們都在三乘中獲得如前所說的功德。那些看到我乘坐的，簡略地說，無論是童子游戲還是種種業，都是爲了教化眾生。
English version: Moreover, if I attain Buddhahood, sentient beings will detest and wish to escape from the cycle of birth and death. For those sentient beings whom I should liberate, let them see me sitting in full lotus posture in the womb for ten months, with my mind entering samadhi, like a mani jewel appearing. When the ten months are complete and I am born, by the samadhi of accumulating all merits, let there be six kinds of earth-shaking, and let the entire Saha world, from the Akanishta heaven above to the edge of the golden wheel below, all tremble. At that time, sentient beings born in the Saha world, whether in hell or in the human realm, will all awaken. I will emerge from my mother's right side, and with a wondrous light, illuminate the Saha Buddha-land, without exception. At that time, all sentient beings in the Saha Buddha-land will also awaken. For those who have not planted good roots, let them plant the seeds of Nirvana; for those who have already planted the seeds of Nirvana, let them generate vows. If my feet touch the ground, let this Saha Buddha-land experience six kinds of earth-shaking, with mountains rising and valleys sinking, all the way to the edge of the golden wheel. At that time, sentient beings, whether relying on water, land, air, the four forms of birth, or the five realms, I will awaken them; for those who have not generated vows, let them generate them; for those who have already generated vows, let them abide in the three vehicles and attain non-retrogression. When I am born, let the great Brahma kings, Mara kings, Indra, the sun and moon, the guardian gods of the world, the dragon kings, the Asuras, and other great powerful beings, Yakshas, Rakshasas, dragons, and Shuras, all come to make offerings to me. Let me walk seven steps immediately after birth. With the samadhi of accumulating all merits, I will teach in this way, allowing the assembly to abide in the three vehicles; among them, those who seek the Sravaka vehicle, let them abide in their last body, and I will liberate them; among them, those who seek the Pratyekabuddha vehicle, let them all attain the clear flower of forbearance; among them, those who seek the unsurpassed Mahayana vehicle, let them all attain the Vajradhara Sea Unmoving Samadhi, and with this samadhi, ascend to the third ground. When I wish to bathe, let the most excellent dragon king come to bathe me, and those sentient beings who see me bathing, let them all obtain the merits in the three vehicles as previously described. Those who see me riding, briefly speaking, whether it is a child's play or various activities, are all to teach sentient beings. English version: Furthermore, if I attain Buddhahood, sentient beings will abhor birth and death, and for those sentient beings whom I should liberate, let them see me sitting in full lotus posture in the womb for ten months, with my mind entering samadhi, like a mani jewel appearing. When the ten months are complete and I am born, by the samadhi of accumulating all merits, let there be six kinds of earth-shaking, and let the entire Saha world, from the Akanishta heaven above to the edge of the golden wheel below, all tremble. At that time, sentient beings born in the Saha world, whether in hell or in the human realm, will all awaken. I will emerge from my mother's right side, and with a wondrous light, illuminate the Saha Buddha-land, without exception. At that time, all sentient beings in the Saha Buddha-land will also awaken. For those who have not planted good roots, let them plant the seeds of Nirvana; for those who have already planted the seeds of Nirvana, let them generate vows. If my feet touch the ground, let this Saha Buddha-land experience six kinds of earth-shaking, with mountains rising and valleys sinking, all the way to the edge of the golden wheel. At that time, sentient beings, whether relying on water, land, air, the four forms of birth, or the five realms, I will awaken them; for those who have not generated vows, let them generate them; for those who have already generated vows, let them abide in the three vehicles and attain non-retrogression. When I am born, let the great Brahma kings, Mara kings, Indra, the sun and moon, the guardian gods of the world, the dragon kings, the Asuras, and other great powerful beings, Yakshas, Rakshasas, dragons, and Shuras, all come to make offerings to me. Let me walk seven steps immediately after birth. With the samadhi of accumulating all merits, I will teach in this way, allowing the assembly to abide in the three vehicles; among them, those who seek the Sravaka vehicle, let them abide in their last body, and I will liberate them; among them, those who seek the Pratyekabuddha vehicle, let them all attain the clear flower of forbearance; among them, those who seek the unsurpassed Mahayana vehicle, let them all attain the Vajradhara Sea Unmoving Samadhi, and with this samadhi, ascend to the third ground. When I wish to bathe, let the most excellent dragon king come to bathe me, and those sentient beings who see me bathing, let them all obtain the merits in the three vehicles as previously described. Those who see me riding, briefly speaking, whether it is a child's play or various activities, are all to teach sentient beings.
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「『在宮婇女遊戲五欲，心生厭患，中夜捨出除去瓔珞嚴身之具，為伏諸異學尼乾陀、遮羅迦、彼利、波羅阇迦，離彼路多衣，求應法服，詣菩提樹。有眾生見我詣菩提樹者，我當以集一切福德三昧，為彼眾生說如是法，令彼一切勤求三乘。其有眾生殖聲聞種，令彼眾生一切結熟，住最後身從我得度。其有眾生求辟支佛乘者，令彼一切得顯明花忍。有殖大乘種者，令彼一切得金剛持海不動三昧，以是三昧得登三地。我當手自執草菩提樹下敷金剛座，于彼座上結加趺坐端身正意；我當如是入不動禪滅出入息，日日一從禪起，食半胡麻半以施人。我當爾所時行是苦行，今乃至阿迦尼吒際，依娑訶佛土，一切諸天來供養我，令彼一切證我苦行。其有求聲聞乘者，世尊令彼諸結皆悉除滅，住最後身從我得度。有求辟支佛乘者，乃至如前所說。如是龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，餓鬼、毗舍、遮鳩槃茶五通仙人，如是等來供養我，令彼一切證我苦行。其有求聲聞乘者，乃至如前所說。於此四天下異學行粗弊苦行者，令天非人唱告彼言：「汝等苦行無大果報，復非未曾有，于如是處住最後身菩薩所行苦行，入是禪舍心行縛，離於身行，滅口行喘息，日日一從禪起食半胡麻，行是苦行彼果甚大
『宮女們沉溺於五欲的享樂，心中感到厭倦，於半夜捨棄一切裝飾，脫下瓔珞等華麗的服飾，爲了降伏那些外道，如尼乾陀、遮羅迦、彼利、波羅阇迦，捨棄他們破舊的衣物，尋求符合正法的服裝，前往菩提樹下。如果有眾生看到我前往菩提樹，我將以積累一切福德的三昧，為他們宣說這樣的佛法，使他們都能勤奮地追求三乘佛法。那些種下聲聞乘因緣的眾生，我將使他們一切煩惱都成熟，在最後一生中從我這裡得到解脫。那些尋求辟支佛乘的眾生，我將使他們都能獲得顯明的花忍。那些種下大乘因緣的眾生，我將使他們都能獲得金剛持海不動三昧，憑藉這個三昧登上三地。我將親自手持草，在菩提樹下鋪設金剛座，在那座上結跏趺坐，端正身心；我將這樣進入不動禪，滅除呼吸，每天從禪定中起身一次，吃半個胡麻，另一半施捨給他人。我將如此長時間地進行苦行，直到阿迦尼吒天，在娑婆佛土，一切諸天都來供養我，使他們都能見證我的苦行。那些尋求聲聞乘的眾生，世尊將使他們一切煩惱都消除，在最後一生中從我這裡得到解脫。那些尋求辟支佛乘的眾生，乃至如前面所說。像龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，餓鬼、毗舍遮、鳩槃茶、五通仙人等，都來供養我，使他們都能見證我的苦行。那些尋求聲聞乘的眾生，乃至如前面所說。在這四天下，那些外道修行粗劣的苦行，讓天人和非人告訴他們：『你們的苦行沒有大的果報，而且不是前所未有的，在這樣的地方，住于最後身菩薩所修的苦行，進入禪定，心行被束縛，脫離身體的行動，滅除口中的喘息，每天從禪定中起身一次，吃半個胡麻，進行這樣的苦行，他們的果報非常大。』 『宮婇女們沉溺於五欲的享樂，心中生起厭倦，於半夜捨棄一切裝飾，脫下瓔珞等華麗的服飾，爲了降伏那些外道，如尼乾陀、遮羅迦、彼利、波羅阇迦，捨棄他們破舊的衣物，尋求符合正法的服裝，前往菩提樹下。如果有眾生看到我前往菩提樹，我將以積累一切福德的三昧，為他們宣說這樣的佛法，使他們都能勤奮地追求三乘佛法。那些種下聲聞乘因緣的眾生，我將使他們一切煩惱都成熟，在最後一生中從我這裡得到解脫。那些尋求辟支佛乘的眾生，我將使他們都能獲得顯明的花忍。那些種下大乘因緣的眾生，我將使他們都能獲得金剛持海不動三昧，憑藉這個三昧登上三地。我將親自手持草，在菩提樹下鋪設金剛座，在那座上結跏趺坐，端正身心；我將這樣進入不動禪，滅除呼吸，每天從禪定中起身一次，吃半個胡麻，另一半施捨給他人。我將如此長時間地進行苦行，直到阿迦尼吒天，在娑婆佛土，一切諸天都來供養我，使他們都能見證我的苦行。那些尋求聲聞乘的眾生，世尊將使他們一切煩惱都消除，在最後一生中從我這裡得到解脫。那些尋求辟支佛乘的眾生，乃至如前面所說。像龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，餓鬼、毗舍遮、鳩槃茶、五通仙人等，都來供養我，使他們都能見證我的苦行。那些尋求聲聞乘的眾生，乃至如前面所說。在這四天下，那些外道修行粗劣的苦行，讓天人和非人告訴他們：『你們的苦行沒有大的果報，而且不是前所未有的，在這樣的地方，住于最後身菩薩所修的苦行，進入禪定，心行被束縛，脫離身體的行動，滅除口中的喘息，每天從禪定中起身一次，吃半個胡麻，進行這樣的苦行，他們的果報非常大。』
'The palace women, indulging in the five desires, grew weary in their hearts. In the middle of the night, they abandoned all adornments, removing their necklaces and other splendid attire. To subdue the heretics such as the Nirgranthas, Charakas, Parivrajakas, and others, they discarded their tattered clothes and sought garments befitting the Dharma, going to the Bodhi tree. If beings see me going to the Bodhi tree, I will, with the Samadhi of accumulating all merits, preach such Dharma to them, enabling them to diligently seek the three vehicles. Those beings who have planted the seeds of the Sravaka vehicle, I will cause all their afflictions to ripen, and in their final life, they will attain liberation through me. Those beings who seek the Pratyekabuddha vehicle, I will enable them to attain the clear flower of patience. Those who have planted the seeds of the Mahayana vehicle, I will enable them to attain the Vajradhara Sea Unmoving Samadhi, and with this Samadhi, they will ascend to the third stage. I will personally take grass and spread the Vajra seat under the Bodhi tree. On that seat, I will sit in full lotus posture, straightening my body and mind. I will thus enter the Unmoving Dhyana, extinguishing my breath. Daily, I will rise from Dhyana once, eat half a sesame seed, and give the other half to others. I will practice this asceticism for such a long time, until the Akanistha heaven. In the Saha Buddha land, all the devas will come to make offerings to me, enabling them to witness my asceticism. Those who seek the Sravaka vehicle, the World Honored One will cause all their afflictions to be eliminated, and in their final life, they will attain liberation through me. Those who seek the Pratyekabuddha vehicle, it will be as previously stated. Beings such as dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, pretas, pisachas, kumbhandas, and five-power immortals will come to make offerings to me, enabling them to witness my asceticism. Those who seek the Sravaka vehicle, it will be as previously stated. In these four continents, those heretics who practice coarse and inferior asceticism, let devas and non-humans tell them: 『Your asceticism has no great reward, and it is not unprecedented. In such a place, the asceticism practiced by the Bodhisattva in his final life, entering Dhyana, the mind's actions are bound, separated from the body's actions, extinguishing the breath from the mouth, rising from Dhyana once daily, eating half a sesame seed, practicing such asceticism, their reward is very great.』 'The palace women, indulging in the five desires, grew weary in their hearts. In the middle of the night, they abandoned all adornments, removing their necklaces and other splendid attire. To subdue the heretics such as the Nirgranthas, Charakas, Parivrajakas, and others, they discarded their tattered clothes and sought garments befitting the Dharma, going to the Bodhi tree. If beings see me going to the Bodhi tree, I will, with the Samadhi of accumulating all merits, preach such Dharma to them, enabling them to diligently seek the three vehicles. Those beings who have planted the seeds of the Sravaka vehicle, I will cause all their afflictions to ripen, and in their final life, they will attain liberation through me. Those beings who seek the Pratyekabuddha vehicle, I will enable them to attain the clear flower of patience. Those who have planted the seeds of the Mahayana vehicle, I will enable them to attain the Vajradhara Sea Unmoving Samadhi, and with this Samadhi, they will ascend to the third stage. I will personally take grass and spread the Vajra seat under the Bodhi tree. On that seat, I will sit in full lotus posture, straightening my body and mind. I will thus enter the Unmoving Dhyana, extinguishing my breath. Daily, I will rise from Dhyana once, eat half a sesame seed, and give the other half to others. I will practice this asceticism for such a long time, until the Akanistha heaven. In the Saha Buddha land, all the devas will come to make offerings to me, enabling them to witness my asceticism. Those who seek the Sravaka vehicle, the World Honored One will cause all their afflictions to be eliminated, and in their final life, they will attain liberation through me. Those who seek the Pratyekabuddha vehicle, it will be as previously stated. Beings such as dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, pretas, pisachas, kumbhandas, and five-power immortals will come to make offerings to me, enabling them to witness my asceticism. Those who seek the Sravaka vehicle, it will be as previously stated. In these four continents, those heretics who practice coarse and inferior asceticism, let devas and non-humans tell them: 『Your asceticism has no great reward, and it is not unprecedented. In such a place, the asceticism practiced by the Bodhisattva in his final life, entering Dhyana, the mind's actions are bound, separated from the body's actions, extinguishing the breath from the mouth, rising from Dhyana once daily, eating half a sesame seed, practicing such asceticism, their reward is very great.』
。彼大寬廣，不久當成阿耨多羅三藐三菩提。汝等不信可自往觀。」令彼一切舍難苦行，盡來見我苦行者；有殖聲聞乘種者，乃至如前所說。若有人王、群臣、百官及余庶民在家事家業者，令彼一切來至我所見我苦行；有求聲聞乘者如前所說。若有女人來見我者，令是最後女身更不復受；有求聲聞乘者如前所說。若有禽獸見我坐修苦行者，令最後畜身更不復受；有禽獸殖聲聞乘種者，令更一生從我得度；有求辟支佛乘者如前所說。種種畜生作如是說，餓鬼亦如是說。
「『我當於爾所時，行如是苦行，一結加趺坐，令多億那由他百千眾生，證我苦行，得未曾有。于彼所種無量阿僧祇解脫種，我當如是修行苦行，先無眾生數異學、聲聞乘、辟支佛乘、無上大乘，能行如是苦行者，后亦無有眾生數異學乃至大乘，能行如是苦行如我所行。我未逮阿耨多羅三藐三菩提，作丈夫行降魔官屬，留餘業報破結使魔，成阿耨多羅三藐三菩提。于其中我當令一眾生得阿羅漢，如是為二法得阿羅漢，如是第三、第四說法得阿羅漢。我當爲二眾生故，現百千神通令住正見說多千法，文義具足隨所住果。眾生結山猶如金剛，我要當以金剛慧杵而破壞之，說三乘法。為一一眾生故，步步多百由旬，而為說法置無畏道
現代漢語譯本：'他的道場如此寬廣，不久將成就無上正等正覺。你們若不信，可以親自前去觀看。'讓他們都捨棄艱難的苦行，都來見我這個苦行者；那些種下聲聞乘種子的人，也如前面所說。如果有國王、大臣、百官以及其他在家務農的百姓，讓他們都來到我這裡，見我苦行；那些尋求聲聞乘的人，也如前面所說。如果有女人來見我，讓她最後一次受女身，不再受女身；那些尋求聲聞乘的人，也如前面所說。如果有禽獸見我坐禪苦修，讓它們最後一次受畜生身，不再受畜生身；那些種下聲聞乘種子的禽獸，讓它們再有一生跟隨我得度；那些尋求辟支佛乘的人，也如前面所說。各種畜生都這樣說，餓鬼也這樣說。 現代漢語譯本：'我應當在那個時候，進行這樣的苦行，一次結跏趺坐，讓無數億那由他百千眾生，見證我的苦行，得到前所未有的體驗。在他們所種下的無量阿僧祇解脫種子中，我應當這樣修行苦行，先前沒有眾生，無論是異學、聲聞乘、辟支佛乘還是無上大乘，能夠進行像我這樣的苦行，後來也不會有眾生，無論是異學乃至大乘，能夠進行像我所進行的苦行。我未證得無上正等正覺時，會以大丈夫的姿態降伏魔軍，留下其餘的業報，破除煩惱魔，成就無上正等正覺。在其中，我應當讓一個眾生證得阿羅漢果，這樣為兩個眾生說法證得阿羅漢果，這樣第三個、第四個說法證得阿羅漢果。我應當爲了兩個眾生，顯現百千神通，讓他們安住正見，宣說多千法門，文義具足，隨其所證之果。眾生的煩惱結縛猶如金剛，我一定要用金剛智慧杵來摧毀它，宣說三乘佛法。爲了每一個眾生，我都會步行多百由旬，為他們說法，讓他們安住于無畏之道。'
English version: 'His field is so vast, he will soon achieve Anuttara-samyak-sambodhi. If you do not believe, you can go and see for yourselves.' Let them all abandon their difficult ascetic practices and come to see me, this ascetic; those who have planted the seeds of the Sravaka vehicle, also as mentioned before. If there are kings, ministers, officials, and other common people engaged in household affairs, let them all come to me and see my ascetic practices; those who seek the Sravaka vehicle, also as mentioned before. If there are women who come to see me, let this be their last female body, and they will not receive a female body again; those who seek the Sravaka vehicle, also as mentioned before. If there are animals that see me sitting in meditation and practicing asceticism, let this be their last animal body, and they will not receive an animal body again; those animals that have planted the seeds of the Sravaka vehicle, let them be liberated by following me in one more lifetime; those who seek the Pratyekabuddha vehicle, also as mentioned before. All kinds of animals say this, and the hungry ghosts also say this. English version: 'I shall, at that time, practice such asceticism, once sitting in full lotus posture, allowing countless billions of nayutas of hundreds of thousands of beings to witness my asceticism and gain unprecedented experience. Among the immeasurable asamkhya seeds of liberation they have planted, I shall practice asceticism in this way. Previously, no beings, whether heretics, Sravakas, Pratyekabuddhas, or those of the unsurpassed Mahayana, could practice asceticism like mine, and later there will be no beings, whether heretics or those of the Mahayana, who can practice asceticism like I have. Before I attain Anuttara-samyak-sambodhi, I will subdue the armies of Mara as a great man, leaving behind the remaining karmic retribution, breaking the bonds of Mara, and achieving Anuttara-samyak-sambodhi. In that process, I shall enable one being to attain Arhatship, and thus, by teaching the Dharma to two beings, they will attain Arhatship, and so on, the third and fourth will attain Arhatship. For the sake of two beings, I shall manifest hundreds of thousands of supernatural powers, enabling them to abide in right view, and expound thousands of Dharma teachings, complete in meaning and words, according to the fruit they have attained. The fetters of beings are like diamonds, and I shall surely destroy them with the diamond pestle of wisdom, expounding the three vehicles of Buddhism. For each and every being, I will walk hundreds of yojanas to teach them the Dharma, placing them on the path of fearlessness.'
。令我法出家無有遮礙、羸瘦、少力、荒忘、狂心、剛強、慠慢、無慧、多結、煩惱亂心及與女人，令我法出家得受具足。令我有四眾，比丘、比丘尼、優婆塞、優婆夷。令我法中有多耶？若令天見諦，夜叉、龍、阿修羅具八聖分齊，乃至畜生令修梵行。
「『世尊！我逮菩提已，有眾生於我噁心、害心，若刀、火、石，若以種種器仗，來至我所粗言罵辱，又於十方誹謗揚惡，雜毒飲食而用施我，我當如是留殘業果成阿耨多羅三藐三菩提。我逮菩提已，眾生於我先有怨嫌，執持殺具種種器仗，粗言罵辱，雜毒飲食，來至我所，出我身血，我以大悲梵柔軟音，猶如鐘鼓雷震之聲，為彼眾生說如是法，戒聞、三昧及與凈心，令彼眾生得住于善，改悔惡業逮具凈戒。令彼眾生無失解脫果，離欲漏盡障礙業報，我於是盡所留業果。
「『世尊！我逮菩提已，隨身毛孔之數，日現爾所化佛，皆具三十二大人之相、八十種好，我當遣彼化佛至空佛剎，又遣至不空處，亦復遣至五濁佛剎。彼諸國中眾生，造無間業、謗正法毀賢聖乃至集不善根；其中有求聲聞乘者、求緣覺乘者、求大乘者，于戒缺漏威儀不具犯于根罪，心意燋枯違失善道墜生死曠野，為邪道所困沒在曠野，令一一化佛日為如是億那由他百千眾生隨所說法
『愿我出家修行不受任何阻礙，沒有身體羸弱、力量不足、記憶力差、精神錯亂、剛強固執、傲慢自大、缺乏智慧、多有煩惱、心緒不寧以及受女性的干擾，愿我出家修行能夠圓滿受戒。愿我的教法中有四眾弟子：比丘、比丘尼、優婆塞、優婆夷。愿我的教法能夠廣為流傳。如果能讓天人證悟真諦，夜叉、龍、阿修羅等具足八聖道分，乃至畜生也能修習清凈的梵行。』 『世尊！我證得菩提之後，如果有眾生對我心懷惡意、想要加害，無論是用刀、火、石頭，還是各種兵器，來到我這裡對我惡語辱罵，又在十方誹謗我的惡行，用摻雜毒藥的食物來供養我，我都會以這樣的方式留下殘餘的業果，最終成就無上正等正覺。我證得菩提之後，如果眾生之前與我有怨仇，拿著各種殺人兇器，對我惡語辱罵，用摻雜毒藥的食物來加害我，甚至讓我身出血，我都會以大悲心和柔和的聲音，如同鐘鼓雷鳴一般，為這些眾生宣說戒律、聞法、禪定以及清凈心，讓他們安住于善，懺悔惡業，獲得清凈的戒律。讓他們不會失去解脫的果實，遠離慾望的煩惱，斷除障礙業報，我也會因此了結所有殘餘的業果。 『世尊！我證得菩提之後，我身上的每個毛孔，每天都會顯現出與毛孔數量相同的化身佛，這些化身佛都具足三十二大丈夫相和八十種好。我將派遣這些化身佛前往空寂的佛剎，也派遣到不空寂的地方，還會派遣到五濁惡世的佛剎。那些國土中的眾生，造作五逆重罪、誹謗正法、毀壞賢聖，甚至積累各種不善的根源；其中有求聲聞乘的、求緣覺乘的、求大乘的，他們在戒律上有缺失，威儀不具足，犯了根本的罪過，心意焦躁枯竭，違背了善道，墜入生死的曠野，被邪道所困，沉沒在曠野之中。我將讓每一個化身佛每天為如是億那由他百千眾生，隨其根性宣說佛法。』
'May my renunciation be without any hindrance, free from weakness, lack of strength, forgetfulness, madness, stubbornness, arrogance, lack of wisdom, many attachments, disturbed mind, and interference from women. May my renunciation be complete and fully ordained. May my Dharma have four assemblies: monks, nuns, laymen, and laywomen. May my Dharma be widespread. If it can enable gods to realize the truth, yakshas, dragons, asuras to possess the eight noble paths, and even animals to practice pure conduct.' 'World Honored One! After I attain enlightenment, if there are beings who harbor ill will and wish to harm me, whether with knives, fire, stones, or various weapons, come to me with harsh words and insults, slander my evil deeds in all directions, and offer me food mixed with poison, I will use this to leave behind residual karmic results and ultimately achieve unsurpassed, complete enlightenment. After I attain enlightenment, if beings who previously had grievances against me, holding various killing instruments, come to me with harsh words and insults, offer me food mixed with poison, and even draw my blood, I will use great compassion and a gentle voice, like the sound of thunderous bells and drums, to teach these beings about precepts, listening to the Dharma, meditation, and pure mind, so that they may dwell in goodness, repent of their evil deeds, and obtain pure precepts. May they not lose the fruit of liberation, be free from the defilements of desire, and cut off the obstacles of karmic retribution. I will thus exhaust all remaining karmic results.' 'World Honored One! After I attain enlightenment, from each pore of my body, there will appear as many manifested Buddhas as there are pores, each possessing the thirty-two marks of a great man and the eighty minor marks. I will send these manifested Buddhas to empty Buddha lands, to non-empty places, and also to the five turbid Buddha lands. In those lands, there are beings who commit the five heinous crimes, slander the true Dharma, destroy the virtuous, and even accumulate various unwholesome roots; among them are those who seek the path of the Sravakas, those who seek the path of the Pratyekabuddhas, and those who seek the Mahayana path. They have deficiencies in precepts, lack proper conduct, commit fundamental transgressions, their minds are scorched and withered, they have violated the path of goodness, fallen into the wilderness of birth and death, and are trapped by evil paths, sinking in the wilderness. I will have each manifested Buddha daily teach the Dharma according to the capacities of billions of nayutas of hundreds of thousands of beings.'
。有眾生奉事摩醯首羅天者，隨現摩醯首羅天形而為說法，稱我娑訶佛土，勸彼眾生迴向誓願；彼諸眾生聞我名者，令彼眾生愿生我國。
「『世尊！若彼眾生命欲終時，我不現前、不為說法、不生善心者，令我莫證阿耨多羅三藐三菩提；彼眾生命終已，若墮惡趣不生我國得受人身者，使我忘失一切正法不現在前，令我不能具成辦作佛事。有眾生奉事那羅延者，乃至眾生命終已后，若墮惡趣，乃至令我不具成辦作佛事也。我逮菩提已，於一切佛土有造無間者，乃至邪道所困墜曠野者，令彼終已生我國中，彼身相貌猶如土色面若毗舍遮；念忘多失破戒臭穢，多病短命乏眾供具，彼諸眾生壽命短促，我時為彼諸眾生故，于娑訶世界隨幾四天下，我當於彼一切四天下從兜率天降神母胎示現出生，略說，童子游戲種種伎藝、苦行、降魔、成三菩提、轉正法輪，於一切四天下示現具足作佛事已而般涅槃，乃至現分舍利
現代漢語譯本：有些眾生侍奉摩醯首羅天，我就隨之顯現摩醯首羅天的形象為他們說法，並稱說我的娑婆佛土，勸導那些眾生迴向發願；那些眾生聽到我的名號，就讓他們發願往生我的國度。 『世尊！如果那些眾生壽命將盡時，我沒有在他們面前顯現，沒有為他們說法，沒有讓他們生起善心，就讓我不能證得阿耨多羅三藐三菩提；那些眾生壽命終結后，如果墮入惡道而沒有往生我的國度，不能得到人身，就讓我忘失一切正法，不能在眼前顯現，讓我不能圓滿成就佛事。有些眾生侍奉那羅延天，乃至那些眾生壽命終結后，如果墮入惡道，乃至讓我不能圓滿成就佛事。我證得菩提后，在一切佛土中有造作無間罪業的人，乃至被邪道所困，墜落曠野的人，讓他們死後往生我的國度，他們的身相貌如同土色，面容像毗舍遮；他們念頭容易忘失，常常犯戒，身體臭穢，多病短命，缺乏各種供養，那些眾生的壽命很短促，我爲了那些眾生的緣故，在娑婆世界隨同幾個四天下，我應當在那些所有的四天下，從兜率天降生到母親的胎中，示現出生，簡略地說，示現童子游戲，各種技藝，苦行，降伏魔障，成就三菩提，轉動正法輪，在一切四天下示現圓滿地完成佛事後而般涅槃，乃至示現分舍利。
English version: There are sentient beings who serve Maheśvara Deva, I will then manifest in the form of Maheśvara Deva to preach to them, and proclaim my Saha Buddha Land, encouraging those sentient beings to dedicate their merits and make vows; those sentient beings who hear my name, let them vow to be reborn in my land. 『World Honored One! If those sentient beings are about to reach the end of their lives, and I do not appear before them, do not preach to them, and do not cause them to generate good thoughts, then may I not attain Anuttara-samyak-sambodhi; if those sentient beings, after their lives end, fall into evil realms and are not reborn in my land, and do not obtain a human body, then may I forget all the true Dharma, may it not appear before me, and may I not be able to fully accomplish the Buddha's work. There are sentient beings who serve Narayana Deva, and even after those sentient beings' lives end, if they fall into evil realms, then may I not be able to fully accomplish the Buddha's work. After I attain Bodhi, in all Buddha lands, there are those who commit the karma of the five heinous crimes, and even those who are trapped by evil paths and fall into the wilderness, let them be reborn in my land after death, their physical appearance will be like the color of earth, their faces like Pisacas; their thoughts are easily forgotten, they often break precepts, their bodies are foul-smelling, they are often sick, short-lived, and lack various offerings, those sentient beings' lifespans are very short, for the sake of those sentient beings, in the Saha world, along with several four continents, I should, in all those four continents, descend from the Tusita Heaven into my mother's womb, manifest birth, briefly speaking, manifest childhood games, various skills, ascetic practices, subduing demons, attaining Samyak-sambodhi, turning the wheel of the true Dharma, in all four continents, manifest the complete accomplishment of the Buddha's work and then enter Parinirvana, and even manifest the distribution of relics.'
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「『我逮菩提已說一種句法，有眾生求聲聞乘者，令彼得解聲聞法藏說；有眾生求緣覺乘者，令彼得解因緣法說；有眾生求無上大乘者，令彼純解摩訶衍說；有眾生未具功德欲求菩提者，令彼得解佈施法說；有眾生乏無福德求生天樂者，令得解戒說；有眾生更相怖畏濁心惡者，令彼得解慈法說；喜殺生者，令彼得解悲法說；慳貪嫉心者，令彼得解善法說；恃色倚強欲心昏濁者，令彼得解舍法說；耽著愛慾心者，令彼得解不凈法說；有大乘眾生憍慢亂心者，令彼得解阿那波那念法說；少慧求燈明者，令彼得解因緣法說；有少聞學者，令彼得解不忘失聞持法說；處邪見曠野者，令彼得解空法說；多想困者，令彼得解無想法說；不凈愿困者，令彼得解無愿法說；身意不凈者，令彼得解身意柔和法說；亂行所困者，令彼得解不忘菩提心法說；懷于瞋欲造困者，令彼得解無怨法說；滅至意困者，令彼得解無法說；惱心者，令彼得解無妒法說
現代漢語譯本 『我已闡述了菩提的多種教法，對於那些尋求聲聞乘的眾生，我讓他們理解聲聞法藏的教義；對於那些尋求緣覺乘的眾生，我讓他們理解因緣法的教義；對於那些尋求無上大乘的眾生，我讓他們完全理解摩訶衍的教義；對於那些尚未具備功德但渴望菩提的眾生，我讓他們理解佈施的教義；對於那些缺乏福德而渴望昇天享樂的眾生，我讓他們理解持戒的教義；對於那些互相恐懼、內心污濁的惡人，我讓他們理解慈悲的教義；對於那些喜歡殺生的眾生，我讓他們理解悲憫的教義；對於那些慳吝貪婪嫉妒的眾生，我讓他們理解善行的教義；對於那些依仗美色和力量、慾望昏濁的眾生，我讓他們理解捨棄的教義；對於那些沉溺於愛慾的眾生，我讓他們理解不凈的教義；對於那些大乘眾生中驕慢散亂的眾生，我讓他們理解安那般那唸的教義；對於那些智慧淺薄而尋求光明的人，我讓他們理解因緣法的教義；對於那些少聞寡學的修行者，我讓他們理解不忘失所聞的教義；對於那些身處邪見荒野的人，我讓他們理解空性的教義；對於那些被妄想所困擾的人，我讓他們理解無想的教義；對於那些被不凈願望所困擾的人，我讓他們理解無愿的教義；對於那些身心不凈的人，我讓他們理解身心柔和的教義；對於那些被散亂行為所困擾的人，我讓他們理解不忘菩提心的教義；對於那些懷有嗔恨和慾望而造業的人，我讓他們理解無怨的教義；對於那些被滅盡的意念所困擾的人，我讓他們理解無法的教義；對於那些內心惱怒的人，我讓他們理解無妒的教義』
English version 'I have already explained various teachings of Bodhi. For those beings seeking the Sravaka Vehicle, I enable them to understand the teachings of the Sravaka Pitaka; for those beings seeking the Pratyekabuddha Vehicle, I enable them to understand the teachings of Dependent Origination; for those beings seeking the unsurpassed Mahayana Vehicle, I enable them to fully understand the teachings of Mahayana; for those beings who have not yet accumulated merits but desire Bodhi, I enable them to understand the teachings of giving; for those beings who lack merits and desire to be reborn in heaven to enjoy pleasures, I enable them to understand the teachings of precepts; for those evil people who fear each other and have defiled minds, I enable them to understand the teachings of loving-kindness; for those beings who like to kill, I enable them to understand the teachings of compassion; for those beings who are stingy, greedy, and jealous, I enable them to understand the teachings of good deeds; for those beings who rely on beauty and strength and whose desires are clouded, I enable them to understand the teachings of renunciation; for those beings who are addicted to love and desire, I enable them to understand the teachings of impurity; for those arrogant and distracted beings among the Mahayana practitioners, I enable them to understand the teachings of Anapanasati; for those who have little wisdom and seek enlightenment, I enable them to understand the teachings of Dependent Origination; for those practitioners who have heard little and learned little, I enable them to understand the teachings of not forgetting what they have heard; for those who are in the wilderness of wrong views, I enable them to understand the teachings of emptiness; for those who are troubled by delusions, I enable them to understand the teachings of non-perception; for those who are troubled by impure desires, I enable them to understand the teachings of non-desire; for those who are impure in body and mind, I enable them to understand the teachings of gentleness of body and mind; for those who are troubled by scattered actions, I enable them to understand the teachings of not forgetting the Bodhi mind; for those who harbor anger and desire and create karma, I enable them to understand the teachings of non-resentment; for those who are troubled by the thought of cessation, I enable them to understand the teachings of no-dharma; for those who are angry in their hearts, I enable them to understand the teachings of non-jealousy.'
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現代漢語譯本 。
English version .
略說，忘善者，解照明說；作魔業者，解凈說；沒他論者，解勇出說；種種結困心者，解去離說；沒偏道者，解旋法說；大乘悕望心者，解不退說；厭生死者，解菩薩樂說；未得善地智者，解增長說；不想喜善根者，解惱悔說；心不等者，解無礙光說；沒惡業者，解濟度說；眾中畏者，解師子勝說；四魔陵心者，解勇健說；意不明佛剎者，解莊嚴光說；憎愛者，解脫舍說；佛法明不覺者，解第一幢翅由邏說；乏大慧者，解晃明說；愚闇困者，解日燈說；不求無盡辭者，解作得說；如沫求我者，解那邏延說；意傾動者，解堅住說；觀頂者，解高幢說；舍先誓者，解堅固說；退通者，解金剛意說；求道場者，解金剛場說；一切法不辱者，解如金剛說；欲知他心所念者，解行處說；欲知他根者，解慧道說；言不相干者，解入辭說；未得法身者，解修一切身說；希見如來者，解不眴說；具念一切作者，解無諍說；求轉法輪者，解無垢輪說；無因邪求者，解明順因緣說；一佛土常見者，解善作語說；未種相好因者，解莊嚴說；不能分別言音者，解辭道說；求一切種智者，解法性不隱說；於法退轉者，解堅固說；不達法性者，解通說；舍誓者，解不退說；道隱者，解無貌說；求等虛空智者，解無所有說；未滿波羅蜜者，解凈住說
現代漢語譯本 對於那些忘記行善的人，佛陀會解釋如何明辨善惡；對於那些造作魔業的人，佛陀會解釋如何凈化行為；對於那些不信奉其他教義的人，佛陀會解釋如何勇敢地走自己的路；對於那些被各種煩惱束縛的人，佛陀會解釋如何擺脫束縛；對於那些沒有走上正道的人，佛陀會解釋如何迴歸正法；對於那些渴望大乘佛法的人，佛陀會解釋如何不退轉；對於那些厭倦生死輪迴的人，佛陀會解釋菩薩的快樂；對於那些尚未獲得善地智慧的人，佛陀會解釋如何增長智慧；對於那些不想歡喜善根的人，佛陀會解釋如何懺悔；對於那些心不平等的人，佛陀會解釋如何獲得無礙光明；對於那些沒有造作惡業的人，佛陀會解釋如何救度眾生；對於那些在人群中感到恐懼的人，佛陀會解釋如何像獅子一樣戰勝恐懼；對於那些被四魔擾亂心智的人，佛陀會解釋如何變得勇敢堅強；對於那些不瞭解佛國莊嚴的人，佛陀會解釋如何以莊嚴光明來裝飾佛國；對於那些有憎恨和愛慾的人，佛陀會解釋如何放下執著；對於那些不明白佛法真諦的人，佛陀會解釋第一義諦；對於那些缺乏大智慧的人，佛陀會解釋如何獲得光明；對於那些被愚昧黑暗困擾的人，佛陀會解釋如何像太陽和燈一樣照亮自己；對於那些不追求無盡辯才的人，佛陀會解釋如何通過修行獲得；對於那些像泡沫一樣追求自我的人，佛陀會解釋如何認識到自我的虛幻；對於那些心意動搖的人，佛陀會解釋如何堅定不移；對於那些執著于頂端的人，佛陀會解釋如何像高幢一樣屹立不倒；對於那些放棄誓言的人，佛陀會解釋如何堅守誓言；對於那些退失神通的人，佛陀會解釋如何擁有金剛般的意志；對於那些尋求道場的人，佛陀會解釋如何擁有金剛道場；對於那些不被一切法所玷污的人，佛陀會解釋如何像金剛一樣堅不可摧；對於那些想知道他人心中所想的人，佛陀會解釋如何觀察他人的行為；對於那些想知道他人根性的人，佛陀會解釋如何通過智慧之道來了解；對於那些言語不相干的人，佛陀會解釋如何進入真理之門；對於那些尚未獲得法身的人，佛陀會解釋如何修習一切身；對於那些渴望見到如來的人，佛陀會解釋如何不眨眼地注視如來；對於那些能夠憶念一切所作的人，佛陀會解釋如何無諍；對於那些尋求轉法輪的人，佛陀會解釋如何轉動無垢法輪；對於那些無因邪求的人，佛陀會解釋如何明白因緣；對於那些在一個佛土中常見到佛的人，佛陀會解釋如何善言善語；對於那些沒有種下相好因的人，佛陀會解釋如何莊嚴自身；對於那些不能分辨言語聲音的人，佛陀會解釋如何理解語言之道；對於那些尋求一切種智的人，佛陀會解釋如何了解法性不隱；對於那些在佛法上退轉的人，佛陀會解釋如何堅定不移；對於那些不通達法性的人，佛陀會解釋如何通達一切；對於那些捨棄誓言的人，佛陀會解釋如何不退轉；對於那些道隱蔽的人，佛陀會解釋如何認識到道的無相；對於那些尋求等同虛空的智慧的人，佛陀會解釋如何認識到一切皆空；對於那些尚未圓滿波羅蜜的人，佛陀會解釋如何清凈安住。
English version To those who forget goodness, the Buddha explains how to discern good and evil; to those who create demonic deeds, the Buddha explains how to purify actions; to those who do not believe in other doctrines, the Buddha explains how to bravely walk their own path; to those who are bound by various afflictions, the Buddha explains how to break free from bondage; to those who have not embarked on the right path, the Buddha explains how to return to the true Dharma; to those who aspire to Mahayana Buddhism, the Buddha explains how not to regress; to those who are weary of the cycle of birth and death, the Buddha explains the joy of a Bodhisattva; to those who have not yet attained the wisdom of the good grounds, the Buddha explains how to increase wisdom; to those who do not want to rejoice in good roots, the Buddha explains how to repent; to those whose minds are not equal, the Buddha explains how to obtain unobstructed light; to those who have not created evil karma, the Buddha explains how to save sentient beings; to those who feel fear in crowds, the Buddha explains how to overcome fear like a lion; to those whose minds are disturbed by the four demons, the Buddha explains how to become brave and strong; to those who do not understand the splendor of the Buddha's land, the Buddha explains how to adorn the Buddha's land with splendorous light; to those who have hatred and desire, the Buddha explains how to let go of attachments; to those who do not understand the true meaning of the Dharma, the Buddha explains the ultimate truth; to those who lack great wisdom, the Buddha explains how to obtain light; to those who are troubled by ignorance and darkness, the Buddha explains how to illuminate themselves like the sun and a lamp; to those who do not seek endless eloquence, the Buddha explains how to obtain it through practice; to those who seek self like a bubble, the Buddha explains how to recognize the illusion of self; to those whose minds waver, the Buddha explains how to be steadfast; to those who are attached to the top, the Buddha explains how to stand tall like a high banner; to those who abandon their vows, the Buddha explains how to uphold their vows; to those who have lost their supernatural powers, the Buddha explains how to have a diamond-like will; to those who seek a place of enlightenment, the Buddha explains how to have a diamond place of enlightenment; to those who are not defiled by all dharmas, the Buddha explains how to be indestructible like a diamond; to those who want to know what others are thinking, the Buddha explains how to observe others' actions; to those who want to know others' roots, the Buddha explains how to understand through the path of wisdom; to those whose words are irrelevant, the Buddha explains how to enter the gate of truth; to those who have not yet attained the Dharma body, the Buddha explains how to practice all bodies; to those who desire to see the Tathagata, the Buddha explains how to gaze at the Tathagata without blinking; to those who can remember all that they have done, the Buddha explains how to be without contention; to those who seek to turn the wheel of Dharma, the Buddha explains how to turn the immaculate wheel of Dharma; to those who seek without cause or with evil intent, the Buddha explains how to understand the law of cause and effect; to those who often see the Buddha in one Buddha land, the Buddha explains how to speak good words; to those who have not planted the seeds of good marks, the Buddha explains how to adorn themselves; to those who cannot distinguish the sounds of speech, the Buddha explains how to understand the path of language; to those who seek all-knowing wisdom, the Buddha explains how to understand that the nature of Dharma is not hidden; to those who regress in the Dharma, the Buddha explains how to be steadfast; to those who do not understand the nature of Dharma, the Buddha explains how to understand everything; to those who abandon their vows, the Buddha explains how not to regress; to those whose path is hidden, the Buddha explains how to recognize the formlessness of the path; to those who seek wisdom equal to space, the Buddha explains how to recognize that all is empty; to those who have not yet perfected the Paramitas, the Buddha explains how to dwell in purity.
；未滿攝物者，解善攝說；未住梵行者，解等作說；未滿助菩提寶者，解不住行說；忘失善說智心者，解海印說；悕望無生法忍心者，解決定說；如所聞法廣分佈心者，解不忘失說；更相善說無厭足者，解無障說；未得敬信三寶者，解集福德說；法門雨不知足者，解法雲說；三寶斷見者，解寶莊嚴說；不作智業者，解無生說；一切煩惱縛者，解空門說；於一切法輕心者，解智印說；未滿如來德者，解世諦現門說；于先佛所未積德者，解必變化說；未說一法門究竟念者；解一切法性說；一切經未了者，解法實等說；離六和敬法者，解一切法相說；不為思惟解脫者，遊戲神通說；欲入如來秘密者，解不求他說；不勤修菩薩行者，解得智說；不現生者，解至一切處說；行菩薩行有殘者，解受職說；如來十力未滿者，解最勝說；未得四無畏者，解勇進說；未得不共法者，解阿僧祇意說；無愚聞見者，解愿道說；不能現前覺一切佛法者，解白凈無垢印說；有餘薩婆若智者，解善覺意說；未逮如來一切作者，解無邊盡法說
現代漢語譯本：對於那些尚未完全掌握攝取事物的人，要解釋如何善巧地攝取；對於那些尚未安住于清凈修行的人，要解釋如何平等地修行；對於那些尚未圓滿菩提資糧的人，要解釋如何不住於行；對於那些遺忘善巧說法智慧的人，要解釋海印三昧；對於那些希望獲得無生法忍的人，要解釋如何決定義理；對於那些希望廣為傳播所聞佛法的人，要解釋如何不忘失；對於那些互相善巧說法而不知滿足的人，要解釋如何無有障礙；對於那些尚未對三寶生起敬信的人，要解釋如何積聚福德；對於那些對佛法甘露不知滿足的人，要解釋法雲的譬喻；對於那些對三寶持有斷見的人，要解釋寶莊嚴的意義；對於那些不致力于智慧事業的人，要解釋無生的道理；對於那些被一切煩惱束縛的人，要解釋空門的道理；對於那些輕視一切法的人，要解釋智印的道理；對於那些尚未圓滿如來功德的人，要解釋世俗諦的顯現之門；對於那些在過去諸佛處未曾積累功德的人，要解釋必將變化的道理；對於那些尚未能以一法門究竟唸誦的人，要解釋一切法的自性；對於那些尚未通達一切經典的人，要解釋法之真實平等的道理；對於那些遠離六和敬法的人，要解釋一切法的相狀；對於那些不為思惟解脫的人，要解釋遊戲神通的意義；對於那些想要進入如來秘密的人，要解釋不求他說的道理；對於那些不勤奮修習菩薩行的人，要解釋獲得智慧的道理；對於那些不現生的人，要解釋到達一切處的道理；對於那些修行菩薩行仍有不足的人，要解釋受職的意義；對於那些尚未圓滿如來十力的人，要解釋最殊勝的道理；對於那些尚未獲得四無畏的人，要解釋勇猛精進的道理；對於那些尚未獲得不共法的人，要解釋阿僧祇意的道理；對於那些沒有愚癡的聞見的人，要解釋愿道的道理；對於那些不能現前覺悟一切佛法的人，要解釋白凈無垢印的道理；對於那些還有剩餘薩婆若智的人，要解釋善覺意的道理；對於那些尚未達到如來一切作為的人，要解釋無邊盡法的道理
English version: For those who have not fully grasped the act of collecting things, explain how to skillfully collect; for those who have not settled in pure practice, explain how to practice equally; for those who have not completed the accumulation of Bodhi resources, explain how to not dwell in practice; for those who have forgotten the wisdom of skillful speech, explain the Samadhi of the Ocean Seal; for those who aspire to obtain the forbearance of non-arising, explain how to determine the meaning; for those who wish to widely spread the Dharma they have heard, explain how to not forget; for those who are not satisfied with mutually skillful speech, explain how to be without obstacles; for those who have not yet generated respect and faith in the Three Jewels, explain how to accumulate merit; for those who are not satisfied with the nectar of the Dharma, explain the metaphor of the Dharma cloud; for those who hold a view of annihilation regarding the Three Jewels, explain the meaning of the Jewel Adornment; for those who do not engage in the work of wisdom, explain the principle of non-arising; for those who are bound by all afflictions, explain the principle of the gate of emptiness; for those who belittle all dharmas, explain the principle of the seal of wisdom; for those who have not yet perfected the virtues of the Tathagata, explain the gate of the manifestation of worldly truth; for those who have not accumulated merit with past Buddhas, explain the principle of inevitable change; for those who have not yet been able to recite a single Dharma gate to its ultimate end, explain the nature of all dharmas; for those who have not yet understood all the scriptures, explain the principle of the truth and equality of the Dharma; for those who are far from the six harmonies, explain the characteristics of all dharmas; for those who do not contemplate liberation, explain the meaning of playful supernatural powers; for those who wish to enter the secrets of the Tathagata, explain the principle of not seeking from others; for those who do not diligently practice the Bodhisattva path, explain the principle of obtaining wisdom; for those who do not manifest in this life, explain the principle of reaching all places; for those whose Bodhisattva practice is still incomplete, explain the meaning of receiving a position; for those who have not yet perfected the ten powers of the Tathagata, explain the most supreme principle; for those who have not yet obtained the four fearlessnesses, explain the principle of courageous progress; for those who have not yet obtained the unshared dharmas, explain the meaning of Asamkhya; for those who have no foolish views, explain the principle of the path of aspiration; for those who cannot directly realize all the Buddha dharmas, explain the principle of the white, pure, and stainless seal; for those who still have remaining Sarvajna wisdom, explain the principle of good awareness; for those who have not yet attained all the actions of the Tathagata, explain the principle of the boundless and exhaustive Dharma
。
「『有無量阿僧祇求大乘菩薩不諂曲不幻偽端直者，令彼菩薩以一句音得八萬四千法門、八萬四千三昧、七萬五千陀羅尼，以是功德諸菩薩摩訶薩，以大莊嚴而自莊嚴，令勇發不可思議妙愿，令菩薩不可思議知見功德以自莊嚴；謂：身莊嚴以相好，口莊嚴以如意善說令眾歡喜，心莊嚴以三昧不退，念莊嚴以持不失，意莊嚴以強識，至莊嚴以至覺，義志莊嚴以堅誓，作莊嚴以辯誓，志極莊嚴以過地非地，施莊嚴以舍一切物，戒莊嚴以白凈無垢，意忍莊嚴於一切眾生無高下心，進莊嚴以一切事辦，禪莊嚴以一切三昧遊戲神通，慧莊嚴以知結使因由，慈莊嚴以至一切眾生處，悲莊嚴以不捨一切眾生，喜莊嚴以一切法得無疑惑，舍莊嚴以譭譽無二，通莊嚴以遊戲一切通，福莊嚴以得寶手無盡藏，智莊嚴以解一切眾生心念所行，覺莊嚴以善法覺一切眾生，明莊嚴以得慧眼明，辯莊嚴以得義法辭應辯，勇悍莊嚴以伏眾魔及諸異論，德莊嚴以逮佛無上德，法莊嚴以阿僧祇辯令普為眾生說法，明莊嚴以照一切佛法，光莊嚴以照諸佛剎變化，說莊嚴以所記不錯變化，教授莊嚴以隨所應教誡，神變莊嚴以到四神足彼岸一切受，如來莊嚴以入如來秘密法，自在莊嚴以智不從他得敬順一切，善法莊嚴以如說修行一切處無能退者
現代漢語譯本 『有無數阿僧祇的追求大乘的菩薩，他們不諂媚、不虛偽，正直坦蕩，能讓這些菩薩通過一句音聲，獲得八萬四千法門、八萬四千三昧、七萬五千陀羅尼。憑藉這種功德，諸位菩薩摩訶薩以大莊嚴來莊嚴自身，使他們勇猛地發起不可思議的妙愿，使菩薩以不可思議的知見功德來莊嚴自身。這包括：以相好來莊嚴身體，以如意善說來莊嚴口，使眾生歡喜；以三昧不退來莊嚴心，以持念不失來莊嚴念，以強識來莊嚴意，以至覺來莊嚴至，以堅誓來莊嚴義志，以辯誓來莊嚴作，以超越地與非地來莊嚴志極，以捨棄一切事物來莊嚴施，以清凈無垢來莊嚴戒，以對一切眾生無高下之心來莊嚴意忍，以辦成一切事情來莊嚴進，以一切三昧遊戲神通來莊嚴禪，以知曉結使因由來莊嚴慧，以到達一切眾生之處來莊嚴慈，以不捨棄一切眾生來莊嚴悲，以對一切法獲得無疑惑來莊嚴喜，以譭譽無二來莊嚴舍，以遊戲一切神通來莊嚴通，以獲得寶手無盡藏來莊嚴福，以瞭解一切眾生心念所行來莊嚴智，以善法覺悟一切眾生來莊嚴覺，以獲得慧眼光明來莊嚴明，以獲得義法辭應辯來莊嚴辯，以降伏眾魔及各種異論來莊嚴勇悍，以達到佛的無上功德來莊嚴德，以阿僧祇的辯才來普遍為眾生說法來莊嚴法，以照耀一切佛法來莊嚴明，以照耀諸佛剎變化來莊嚴光，以所記不錯變化來莊嚴說，以隨所應教誡來莊嚴教授，以到達四神足彼岸一切受來莊嚴神變，以進入如來秘密法來莊嚴如來，以智慧不從他得、敬順一切來莊嚴自在，以如說修行、一切處無能退者來莊嚴善法。'
English version 'There are countless asamkhya bodhisattvas seeking the Mahayana path, who are not flattering, not false, but upright and honest. These bodhisattvas, through a single sound, can obtain eighty-four thousand Dharma gates, eighty-four thousand samadhis, and seventy-five thousand dharanis. With this merit, the bodhisattva mahasattvas adorn themselves with great adornments, inspiring them to courageously make inconceivable wonderful vows, and enabling bodhisattvas to adorn themselves with inconceivable knowledge and merit. This includes: adorning the body with excellent marks, adorning the mouth with wish-fulfilling eloquence that pleases all beings; adorning the mind with non-retreating samadhi, adorning mindfulness with unwavering retention, adorning intention with strong recognition, adorning attainment with perfect enlightenment, adorning the will with firm vows, adorning action with eloquent vows, adorning the ultimate aspiration with transcending the realms of existence and non-existence, adorning giving with relinquishing all things, adorning precepts with pure and immaculate conduct, adorning patience with a mind that does not discriminate among all beings, adorning diligence with accomplishing all tasks, adorning meditation with the play of all samadhis and supernatural powers, adorning wisdom with understanding the causes of afflictions, adorning loving-kindness with reaching all beings, adorning compassion with not abandoning any beings, adorning joy with obtaining all dharmas without doubt, adorning equanimity with indifference to praise and blame, adorning supernatural powers with the ability to play with all supernatural powers, adorning merit with obtaining the inexhaustible treasury of precious hands, adorning wisdom with understanding the thoughts and actions of all beings, adorning enlightenment with awakening all beings through good dharmas, adorning clarity with obtaining the light of the wisdom eye, adorning eloquence with obtaining the eloquence of meaning, dharma, and words, adorning courage with subduing all demons and various heretical views, adorning virtue with attaining the unsurpassed virtue of the Buddha, adorning the Dharma with asamkhya eloquence to universally preach the Dharma to all beings, adorning clarity with illuminating all Buddha dharmas, adorning light with illuminating the transformations of all Buddha lands, adorning speech with accurate and transformative pronouncements, adorning instruction with teaching according to what is appropriate, adorning miraculous transformations with reaching the other shore of the four supernatural powers and all experiences, adorning the Tathagata with entering the secret Dharma of the Tathagata, adorning freedom with wisdom that is not obtained from others, respecting and complying with all, and adorning good dharmas with practicing as taught, and being unable to retreat in all places.'
。無量阿僧祇求大乘眾生，我以一向音凈除多不善以充足之，令彼諸菩薩摩訶薩於一切法，不因他得智具大法明，速成阿耨多羅三藐三菩提。
「『世尊！又余世界中眾生造無間者，乃至犯根罪心意燋枯；有求聲聞乘、有求辟支佛乘、有求無上大乘者，以隨愿故生我佛土，集不善根粗獷樂惡，剛強倒見不攝意志；我當爲彼八萬四千心行亂意眾生，廣說八萬四千部法。其中眾生求無上大乘者，我當爲彼廣說六波羅蜜法，廣說檀波羅蜜，乃至廣說般若波羅蜜；其中眾生有求聲聞、辟支佛乘，未種善根求度世者，我當令彼住三歸依，后乃令住波羅蜜。喜殺生者令住不殺，貪重者令住不盜，染著非法者令住不邪淫，妄語相說者令住不妄語，樂昏濁者令住不飲酒，其有眾生有此五病者，我當令彼斷是五患住優婆塞戒。有眾生不樂善法者，我當令彼一日一夜住聖八分戒。其有少樂善根者，我當令彼來近我法，出家十戒得住梵行。其有眾生樂求善法者，我當令彼于善法中得受具足盡住梵行。我當爲如是造無間業乃至不攝意志眾生故，以多種種若干句義文字變化而為說法，示現陰、界、入、無常、苦、空、無我，令住善安隱妙寂無畏城
現代漢語譯本：對於無數阿僧祇劫以來尋求大乘佛法的眾生，我將用一種純凈的聲音來清除他們諸多不善的行為，使他們得以圓滿。我將使這些菩薩摩訶薩在一切佛法中，不依賴他人就能獲得智慧，具備廣大的佛法光明，迅速成就無上正等正覺。 『世尊！』另外，在其他世界中，有眾生造下無間地獄的罪業，甚至犯下根本重罪，導致心意焦枯。其中，有的尋求聲聞乘，有的尋求辟支佛乘，有的尋求無上大乘。由於他們各自的願望，他們會來到我的佛土。他們聚集了不善的根基，粗獷暴戾，喜歡邪惡，剛強固執，顛倒見解，不能約束自己的意志。我將為這八萬四千種心行散亂的眾生，廣泛宣說八萬四千部佛法。其中，尋求無上大乘的眾生，我將為他們廣泛宣說六波羅蜜法，詳細講解佈施波羅蜜，乃至詳細講解般若波羅蜜。其中，有尋求聲聞乘和辟支佛乘，尚未種下善根，想要脫離世俗的眾生，我將先讓他們皈依三寶，然後讓他們修習波羅蜜。喜歡殺生的，我將讓他們停止殺生；貪婪嚴重的，我將讓他們停止偷盜；沉迷於非法性行為的，我將讓他們停止邪淫；喜歡說謊的，我將讓他們停止妄語；喜歡昏沉迷糊的，我將讓他們停止飲酒。如果眾生有這五種惡習，我將讓他們斷除這五種禍患，受持優婆塞戒。對於不樂於善法的眾生，我將讓他們一日一夜受持聖八分戒。對於稍微喜歡善根的眾生，我將讓他們接近我的佛法，出家受持十戒，安住于清凈的梵行。對於喜歡追求善法的眾生，我將讓他們在善法中受持具足戒，盡形壽安住于清凈的梵行。我將爲了這些造下無間罪業，乃至不能約束自己意志的眾生，用多種多樣、不同含義的語句文字來變化說法，向他們展示陰、界、入、無常、苦、空、無我等道理，讓他們安住在安穩、寂靜、無畏的妙城之中。
English version: For countless asamkhya kalpas, I have sought to purify the many unwholesome deeds of beings who aspire to the Mahayana path with a single, pure sound, thus fulfilling them. I will enable these Bodhisattva-Mahasattvas to attain wisdom in all dharmas without relying on others, possessing the great light of the Dharma, and quickly achieving Anuttara-samyak-sambodhi. 'World Honored One!' Furthermore, in other worlds, there are beings who commit the karma of the Avici hell, even committing fundamental grave offenses, causing their minds to be scorched. Among them, some seek the Sravaka vehicle, some seek the Pratyekabuddha vehicle, and some seek the unsurpassed Mahayana. Due to their respective aspirations, they will be born in my Buddha-land. They have accumulated unwholesome roots, are coarse and violent, delight in evil, are stubborn, have inverted views, and cannot restrain their will. For these eighty-four thousand kinds of beings with scattered minds, I will extensively expound eighty-four thousand sections of the Dharma. Among them, those who seek the unsurpassed Mahayana, I will extensively expound the six paramitas, elaborating on the Dana paramita, and even elaborating on the Prajna paramita. Among them, those who seek the Sravaka and Pratyekabuddha vehicles, who have not yet planted good roots and seek to transcend the world, I will first have them take refuge in the Three Jewels, and then have them practice the paramitas. Those who enjoy killing, I will have them cease killing; those who are severely greedy, I will have them cease stealing; those who are addicted to unlawful sexual conduct, I will have them cease sexual misconduct; those who enjoy lying, I will have them cease lying; those who enjoy being confused, I will have them cease drinking alcohol. If beings have these five vices, I will have them cut off these five afflictions and uphold the Upasaka precepts. For beings who do not delight in wholesome dharmas, I will have them uphold the Noble Eightfold Precepts for one day and one night. For beings who slightly delight in good roots, I will have them approach my Dharma, ordain and uphold the ten precepts, and abide in pure conduct. For beings who delight in seeking wholesome dharmas, I will have them receive the full precepts in wholesome dharmas and abide in pure conduct for the rest of their lives. For the sake of these beings who commit the karma of the Avici hell, and even those who cannot restrain their will, I will use various kinds of sentences and words with different meanings to transform and expound the Dharma, showing them the principles of the skandhas, the ayatanas, the dhatus, impermanence, suffering, emptiness, and no-self, so that they may abide in the secure, peaceful, and fearless wonderful city.
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「『我當爲四眾比丘、比丘尼、優婆塞、優婆夷說如是法：其有喜樂論者，我當爲彼現諸論法，乃至求解脫者，我當爲彼現於空論；其有不樂善法者，我當爲彼說勸化業；樂者，我當爲說誦習一向禪空解脫。我為一一眾生故，步涉多百千由旬多種種若干句義文字方便變化，忍此疲惓，終至置於涅槃；乃至以誓力，我當五分壽減一；欲般涅槃時，我當碎身舍利如半芥子，為悲眾生故，然後當入涅槃；令我涅槃后正法住世千歲、像法住世復五百歲。
大乘悲分陀利經立愿舍利神變品第十七
「『我般涅槃后，其有眾生以眾寶物供養舍利，乃至一稱南無佛，一禮、一旋、一合掌業、一花供養者，令彼一切隨於三乘得不退轉。我般涅槃后，其有眾生於我法中能受一戒如說奉持，乃至讚誦一四句偈為他人說，其有聞者能發好心，供養法師，能以一花或設一禮，令彼一切隨於三乘得不退轉，乃至正法盡；法燈永滅，法幡倒已，令我舍利乃至入地金輪上住，隨其幾時娑訶世界窮乏珍寶，令成琉璃珠現如火色，名曰勝意
『我應當為四眾弟子，即比丘、比丘尼、優婆塞、優婆夷，宣說這樣的佛法：對於那些喜歡辯論的人，我將為他們展示各種辯論的方法；對於那些尋求解脫的人，我將為他們展示空性的理論；對於那些不喜歡善法的人，我將為他們講述勸導行善的道理；對於那些喜歡善法的人，我將為他們講述修習禪定和空性解脫的方法。爲了每一個眾生，我都會不辭辛勞地行走多百千由旬，運用各種不同的語句和文字，方便教化，忍受疲憊，最終將他們安置於涅槃。甚至爲了實現我的誓願，我願意減少五分之一的壽命。當我要進入涅槃時，我將把我的身體舍利碎成如半個芥子般大小，爲了憐憫眾生，然後才進入涅槃。我希望在我涅槃后，正法能夠住世一千年，像法能夠住世五百年。 《大乘悲分陀利經》立愿舍利神變品第十七 『我涅槃之後，如果有眾生用各種珍寶供養我的舍利，甚至只是唸一聲『南無佛』，或者行一禮拜、一繞佛、一合掌的禮儀，或者用一朵鮮花供養，我都會讓他們在三乘佛法中得到不退轉的果位。我涅槃之後，如果有眾生在我的佛法中能夠受持一條戒律，並如法奉行，甚至只是讚誦一句四句偈，併爲他人宣說，聽到的人能夠發起善心，供養法師，或者用一朵鮮花或行一禮拜，我都會讓他們在三乘佛法中得到不退轉的果位，直到正法滅盡，法燈熄滅，法幡倒下。我希望我的舍利能夠一直留在地上，直到金輪之上，無論多久，只要娑婆世界缺乏珍寶，就讓它變成琉璃珠，呈現出火的顏色，名為勝意。』
'I shall expound such Dharma for the four assemblies: Bhikshus, Bhikshunis, Upasakas, and Upasikas. For those who delight in debate, I shall present various methods of debate. For those who seek liberation, I shall present the theory of emptiness. For those who do not delight in wholesome Dharma, I shall speak of the teachings of encouraging good deeds. For those who delight in wholesome Dharma, I shall speak of the practice of meditation and the liberation of emptiness. For the sake of each and every sentient being, I shall tirelessly travel hundreds of thousands of yojanas, using various phrases and words, employing skillful means to teach, enduring fatigue, and ultimately placing them in Nirvana. Even to fulfill my vow, I am willing to reduce one-fifth of my lifespan. When I am about to enter Nirvana, I shall break my body relics into pieces as small as half a mustard seed. Out of compassion for sentient beings, I shall then enter Nirvana. I wish that after my Nirvana, the True Dharma will remain in the world for a thousand years, and the Semblance Dharma will remain for five hundred years.' The Seventeenth Chapter on the Vow of Relics and Miraculous Transformations from the Great Compassion Pundarika Sutra 'After my Nirvana, if there are sentient beings who offer various treasures to my relics, or even just recite 'Namo Buddha' once, or perform one prostration, one circumambulation, one joining of palms, or offer one flower, I shall cause them all to attain non-retrogression in the Three Vehicles of Buddhism. After my Nirvana, if there are sentient beings who can receive one precept in my Dharma and uphold it accordingly, or even just praise and recite one four-line verse and explain it to others, and those who hear it can generate good intentions, offer to the Dharma teacher, or offer one flower or perform one prostration, I shall cause them all to attain non-retrogression in the Three Vehicles of Buddhism, until the True Dharma is exhausted, the Dharma lamp is extinguished, and the Dharma banner is overturned. I wish that my relics will remain on the ground, even on the golden wheel, for as long as the Saha world lacks treasures, let them become a lapis lazuli bead, appearing like the color of fire, named 'Superior Intention.'
。令從彼上乃至阿迦尼吒際住，雨種種花：曼陀羅花、摩訶曼陀羅花、波利質多羅伽花、曼殊沙花、摩訶曼殊沙花、蘆遮摩那花、陀羅花、摩訶阿陀羅花、無垢輪花、百葉花、千葉花、百千葉花、普光花、普香花、善樂花、薩哆花、蘆遮那花、樂限月光花、明月花、無量色花、無量香花、無量光花，令雨如是等大花雨；令彼諸花出種種柔軟聲，所謂：佛聲、法聲、僧聲、三歸依聲、優婆塞戒聲、聖八分戒聲、出家十戒聲、施聲、戒聲、具足梵行聲、勸化聲、誦聲、習聲、禪定思惟九觀聲、不凈聲、阿那波那念聲、非想處聲、無所有處聲、無量識處聲、無量空處聲、勝處聲、一切處聲、止觀聲、空無相聲、緣起聲，令出具足聲聞藏聲、令出具足辟支佛乘藏聲、具說大乘六波羅蜜。令彼諸花出如是聲，令色界諸天聞如是聲，各自識念先造善根，令彼於一切善法摩訶薩不嫌，令從彼下為娑訶世界一切人說十善業令住其中；令欲界諸天亦如是聞。令彼一切舍受使遊戲樂著心意；令彼一切各自識念先作善根；令彼從天來下為娑訶世界一切人說十善業勸令住中；令彼諸花于虛空中變成雜寶
現代漢語譯本：讓他們從那裡一直到阿迦尼吒天頂，降下各種各樣的花：曼陀羅花、大曼陀羅花、波利質多羅伽花、曼殊沙花、大曼殊沙花、蘆遮摩那花、陀羅花、大阿陀羅花、無垢輪花、百葉花、千葉花、百千葉花、普光花、普香花、善樂花、薩哆花、蘆遮那花、樂限月光花、明月花、無量色花、無量香花、無量光花，讓他們降下這樣的大花雨；讓這些花發出各種柔和的聲音，例如：佛的聲音、法的聲音、僧的聲音、三皈依的聲音、優婆塞戒的聲音、聖八支戒的聲音、出家十戒的聲音、佈施的聲音、持戒的聲音、圓滿梵行的聲音、勸化的聲音、誦經的聲音、學習的聲音、禪定思維九觀的聲音、不凈觀的聲音、安那般那唸的聲音、非想非非想處的聲音、無所有處的聲音、無量識處的聲音、無量空處的聲音、勝處的聲音、一切處的聲音、止觀的聲音、空無相的聲音、緣起的聲音，讓它們發出完整的聲聞藏的聲音，讓它們發出完整的辟支佛乘藏的聲音，完整地宣說大乘六波羅蜜。讓這些花發出這樣的聲音，讓諸天聽到這樣的聲音，各自憶念先前所造的善根，讓他們對於一切善法摩訶薩不生厭惡，讓他們從天上下來為娑婆世界的一切人宣說十善業，讓他們安住其中；讓欲界諸天也這樣聽到。讓他們一切捨棄受用，使遊戲享樂的心意；讓他們一切各自憶念先前所作的善根；讓他們從天上下來為娑婆世界的一切人宣說十善業，勸導他們安住其中；讓這些花在虛空中變成各種珍寶。 現代漢語譯本：讓這些花從那裡一直到阿迦尼吒天頂，降下各種各樣的花：曼陀羅花、大曼陀羅花、波利質多羅伽花、曼殊沙花、大曼殊沙花、蘆遮摩那花、陀羅花、大阿陀羅花、無垢輪花、百葉花、千葉花、百千葉花、普光花、普香花、善樂花、薩哆花、蘆遮那花、樂限月光花、明月花、無量色花、無量香花、無量光花，讓它們降下這樣的大花雨；讓這些花發出各種柔和的聲音，比如：佛的聲音、法的聲音、僧的聲音、三皈依的聲音、優婆塞戒的聲音、聖八支戒的聲音、出家十戒的聲音、佈施的聲音、持戒的聲音、圓滿梵行的聲音、勸化的聲音、誦經的聲音、學習的聲音、禪定思維九觀的聲音、不凈觀的聲音、安那般那唸的聲音、非想非非想處的聲音、無所有處的聲音、無量識處的聲音、無量空處的聲音、勝處的聲音、一切處的聲音、止觀的聲音、空無相的聲音、緣起的聲音，讓它們發出完整的聲聞藏的聲音，讓它們發出完整的辟支佛乘藏的聲音，完整地宣說大乘六波羅蜜。讓這些花發出這樣的聲音，讓諸天聽到這樣的聲音，各自憶念先前所造的善根，讓他們對於一切善法摩訶薩不生厭惡，讓他們從天上下來為娑婆世界的一切人宣說十善業，讓他們安住其中；讓欲界諸天也這樣聽到。讓他們一切捨棄受用，使遊戲享樂的心意；讓他們一切各自憶念先前所作的善根；讓他們從天上下來為娑婆世界的一切人宣說十善業，勸導他們安住其中；讓這些花在虛空中變成各種珍寶。
English version: Let them dwell from there up to the peak of Akanistha, raining down various kinds of flowers: Mandarava flowers, Maha-mandarava flowers, Parijataka flowers, Manjushaka flowers, Maha-manjushaka flowers, Ruchamana flowers, Dhara flowers, Maha-adhara flowers, Immaculate Wheel flowers, Hundred-petal flowers, Thousand-petal flowers, Hundred-thousand-petal flowers, Universal Light flowers, Universal Fragrance flowers, Good Joy flowers, Sattva flowers, Ruchana flowers, Joyful Moonlight flowers, Bright Moon flowers, Immeasurable Color flowers, Immeasurable Fragrance flowers, Immeasurable Light flowers, let them rain down such great flower rain; let these flowers emit various soft sounds, such as: the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of the Three Refuges, the sound of the Upasaka precepts, the sound of the Noble Eightfold Precepts, the sound of the Ten Precepts of Ordination, the sound of Giving, the sound of Morality, the sound of Perfect Brahmacharya, the sound of Exhortation, the sound of Recitation, the sound of Learning, the sound of the Nine Contemplations of Meditation, the sound of Impurity, the sound of Anapanasati, the sound of the Realm of Neither Perception nor Non-Perception, the sound of the Realm of Nothingness, the sound of the Realm of Infinite Consciousness, the sound of the Realm of Infinite Space, the sound of the Superior Realms, the sound of All Realms, the sound of Samatha-vipassana, the sound of Emptiness and Signlessness, the sound of Dependent Origination, let them emit the complete sound of the Sravaka Pitaka, let them emit the complete sound of the Pratyekabuddha Vehicle Pitaka, fully expounding the Six Paramitas of the Mahayana. Let these flowers emit such sounds, let the devas hear such sounds, each recalling the good roots previously created, let them not dislike all good Dharma Mahasattvas, let them descend from the heavens to preach the Ten Good Deeds to all people in the Saha world, and let them abide therein; let the devas of the Desire Realm also hear in this way. Let them all abandon their enjoyment, causing their minds to be attached to play and pleasure; let them all each recall the good roots previously created; let them descend from the heavens to preach the Ten Good Deeds to all people in the Saha world, exhorting them to abide therein; let these flowers transform into various treasures in the empty space. English version: Let them dwell from there up to the peak of Akanistha, raining down various kinds of flowers: Mandarava flowers, Maha-mandarava flowers, Parijataka flowers, Manjushaka flowers, Maha-manjushaka flowers, Ruchamana flowers, Dhara flowers, Maha-adhara flowers, Immaculate Wheel flowers, Hundred-petal flowers, Thousand-petal flowers, Hundred-thousand-petal flowers, Universal Light flowers, Universal Fragrance flowers, Good Joy flowers, Sattva flowers, Ruchana flowers, Joyful Moonlight flowers, Bright Moon flowers, Immeasurable Color flowers, Immeasurable Fragrance flowers, Immeasurable Light flowers, let them rain down such great flower rain; let these flowers emit various soft sounds, such as: the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of the Three Refuges, the sound of the Upasaka precepts, the sound of the Noble Eightfold Precepts, the sound of the Ten Precepts of Ordination, the sound of Giving, the sound of Morality, the sound of Perfect Brahmacharya, the sound of Exhortation, the sound of Recitation, the sound of Learning, the sound of the Nine Contemplations of Meditation, the sound of Impurity, the sound of Anapanasati, the sound of the Realm of Neither Perception nor Non-Perception, the sound of the Realm of Nothingness, the sound of the Realm of Infinite Consciousness, the sound of the Realm of Infinite Space, the sound of the Superior Realms, the sound of All Realms, the sound of Samatha-vipassana, the sound of Emptiness and Signlessness, the sound of Dependent Origination, let them emit the complete sound of the Sravaka Pitaka, let them emit the complete sound of the Pratyekabuddha Vehicle Pitaka, fully expounding the Six Paramitas of the Mahayana. Let these flowers emit such sounds, let the devas hear such sounds, each recalling the good roots previously created, let them not dislike all good Dharma Mahasattvas, let them descend from the heavens to preach the Ten Good Deeds to all people in the Saha world, and let them abide therein; let the devas of the Desire Realm also hear in this way. Let them all abandon their enjoyment, causing their minds to be attached to play and pleasure; let them all each recall the good roots previously created; let them descend from the heavens to preach the Ten Good Deeds to all people in the Saha world, exhorting them to abide therein; let these flowers transform into various treasures in the empty space.
。世尊！所謂：金、銀、摩尼、真珠、琉璃、車𤦲、馬瑙及螺、珊瑚、虎珀、玫瑰右旋，一切娑訶佛土，令雨如是等寶；除滅娑訶佛土瞋諍、言訟、饑饉、疾疫，及他軍馬、惡風、雜毒一切除盡，令安隱康健無諸斗諍言訟系閉，娑訶佛土一切豐樂；其有眾生見寶觸寶隨作供具者，令彼一切於三乘法得不退轉，令彼逮下乃至金輪上住。
「『世尊！如是刀兵劫時，令彼舍利復更變成紺王摩尼，上至阿迦尼吒際住，降種種花雨，所謂：曼陀羅華、摩訶曼陀羅花、波利質多羅花，乃至無量光花；令彼諸花出種種妙聲，所謂：佛聲乃至如前所說；令彼舍利乃至金輪上住。如是饑饉劫時，復令舍利上升虛空乃至阿迦尼吒際住，降大花雨乃至如前所說。如是疾疫劫時，亦如前所說。如賢劫中我般涅槃后舍利當作佛事，勸化過數眾生於三乘住不退轉；如是五佛土微塵數大劫中，我舍利化眾生於三乘住不退。後過千恒河沙數阿僧祇，於十方無量阿僧祇余世界中，諸佛世尊于彼出者，是我為菩薩時行阿耨多羅三藐三菩提行先所勸化，于阿耨多羅三藐三菩提令住其中者，亦是我勸以波羅蜜得住中者，亦是我逮菩提已勸化眾生以阿耨多羅三藐三菩提令住中者
現代漢語譯本：世尊！如果能讓金、銀、摩尼寶珠、珍珠、琉璃、硨磲、瑪瑙以及海螺、珊瑚、琥珀、玫瑰右旋等一切娑婆佛土的珍寶，像下雨一樣降落；消除娑婆佛土的嗔恨、爭鬥、訴訟、饑荒、疾病，以及其他軍隊、惡風、各種毒害，全部清除乾淨，使之安穩康健，沒有爭鬥、訴訟和監禁，娑婆佛土一切豐饒；如果有眾生見到寶物、觸控寶物並用作供奉的器具，能使他們一切在三乘佛法中得到不退轉，使他們達到下至金輪、上至頂峰的境界。 世尊！在刀兵劫時，能讓舍利再次變成紺青色的摩尼寶珠，上升到阿迦尼吒天頂，降下各種花雨，如曼陀羅花、摩訶曼陀羅花、波利質多羅花，乃至無量光花；讓這些花發出各種美妙的聲音，如佛的聲音，乃至如前所說；讓舍利上升到金輪之上。在饑饉劫時，又讓舍利上升到虛空，乃至阿迦尼吒天頂，降下大花雨，乃至如前所說。在疾疫劫時，也如前所說。就像賢劫中我涅槃后，舍利會做佛事，勸化無數眾生在三乘佛法中住于不退轉；這樣，在五佛土微塵數的大劫中，我的舍利會教化眾生在三乘佛法中住于不退轉。之後，經過千恒河沙數阿僧祇劫，在十方無量阿僧祇的其他世界中，諸佛世尊在那裡出現，都是我作為菩薩時修行阿耨多羅三藐三菩提時，先勸化他們，使他們安住于阿耨多羅三藐三菩提之中；也是我勸他們以波羅蜜而安住其中；也是我證得菩提后，勸化眾生以阿耨多羅三藐三菩提而安住其中。
English version: 'World Honored One! If it were possible to make gold, silver, mani jewels, pearls, lapis lazuli, tridacna, agate, as well as conches, coral, amber, and right-turning roses, all the treasures of the Saha Buddha Land, rain down like a shower; to eliminate the anger, strife, litigation, famine, and disease of the Saha Buddha Land, as well as other armies, evil winds, and various poisons, completely clearing them away, making it peaceful and healthy, without strife, litigation, or imprisonment, making the Saha Buddha Land abundant in all things; if there are sentient beings who see the treasures, touch the treasures, and use them as offerings, it would enable them all to attain non-retrogression in the Three Vehicles of Dharma, enabling them to reach from the lowest to the highest realms, even to the top of the golden wheel. 'World Honored One! During the time of the kalpa of weapons and warfare, may the relics transform again into dark blue mani jewels, rising to the peak of the Akanistha heaven, raining down various flowers, such as the mandara flowers, the maha-mandara flowers, the parijata flowers, and even immeasurable light flowers; may these flowers emit various wonderful sounds, such as the sound of the Buddha, and so on as previously described; may the relics rise to the top of the golden wheel. During the time of the kalpa of famine, may the relics again rise into the void, even to the peak of the Akanistha heaven, raining down great showers of flowers, and so on as previously described. During the time of the kalpa of disease, it is also as previously described. Just as in the Bhadrakalpa, after my Nirvana, the relics will perform Buddha deeds, persuading countless sentient beings to abide in non-retrogression in the Three Vehicles of Dharma; in this way, for the number of great kalpas equal to the dust particles of five Buddha lands, my relics will teach sentient beings to abide in non-retrogression in the Three Vehicles of Dharma. After passing through thousands of Ganges River sands of asamkhya kalpas, in the immeasurable asamkhya other worlds of the ten directions, the Buddhas, World Honored Ones, who appear there, are those whom I, as a Bodhisattva, first persuaded when practicing Anuttara-samyak-sambodhi, causing them to abide in Anuttara-samyak-sambodhi; it is also I who persuaded them to abide in it through the paramitas; it is also I who, having attained Bodhi, persuaded sentient beings to abide in Anuttara-samyak-sambodhi.'
。又我般涅槃后，眾生以我舍利神變發阿耨多羅三藐三菩提心者，彼亦於後過千恒河沙數阿僧祇時，令彼菩薩於十方無量阿僧祇余世界中成阿耨多羅三藐三菩提已，稱譽讚歎說我名號：「過去久遠爾時有劫名賢，于彼賢劫始第四聖曰名號如是。彼先勸化我等以阿耨多羅三藐三菩提，于燋枯意集不善根造無間業乃至邪見，令我等得住六波羅蜜。緣是我等令得轉入一切種智，行正法輪轉深妙輪，令多億那由他百千眾生生天住解脫果。」其有眾生求菩提者，彼如來所聞稱譽我，令以如是問彼如來：「唯！世尊！彼如來見何義趣，于彼重結五濁惡世成阿耨多羅三藐三菩提？」令彼諸如來為求菩提善男子、善女人說我是具大悲，是初發心佛土莊嚴立愿本事。令彼求菩提善男子、善女人得未曾有信樂大法，令彼亦於一切眾生髮如是大悲立如是愿，攝度重結五濁惡土造無間業乃至集不善根者。令彼諸佛如來亦以是授彼具大悲求菩提善男子、善女人記，隨善男子、善女人意，重結五濁惡世立愿。復余諸佛世尊以我舍利神變，為求菩提善男子、善女人廣說本事：「過去久遠時有聖日名號如是，般涅槃后舍利，于爾所時為如是苦切眾生現如是種種若干神變
現代漢語譯本：而且，我般涅槃之後，眾生如果因為我的舍利神變而發起了無上正等正覺之心，他們也會在之後經過千恒河沙數阿僧祇的時間，使得那些菩薩在十方無量阿僧祇的其他世界中成就無上正等正覺，然後稱讚我的名號說：『在過去久遠的時候，有一個劫叫做賢劫，在賢劫開始的第四位聖者，他的名號是這樣的。他曾經勸化我們發起無上正等正覺之心，我們當時心如焦枯，聚集不善的根，造作無間地獄的惡業，甚至產生邪見，是他讓我們得以安住於六波羅蜜。因為這個緣故，我們才得以轉入一切種智，執行正法輪，轉動深妙的法輪，使得無數億那由他百千的眾生得以昇天，安住于解脫的果位。』那些尋求菩提的眾生，聽到如來稱讚我，就應該這樣問那些如來：『世尊！那些如來看到什麼意義，才在那個重結五濁惡世的地方成就無上正等正覺？』讓那些如來為尋求菩提的善男子、善女人講述我是具有大悲心的，是最初發心時佛土莊嚴的立愿本事。讓那些尋求菩提的善男子、善女人得到前所未有的信樂大法，讓他們也對一切眾生髮起這樣的大悲心，立下這樣的誓願，攝受度化那些重結五濁惡土，造作無間地獄惡業，甚至聚集不善根的人。讓那些諸佛如來也因此為那些具有大悲心、尋求菩提的善男子、善女人授記，讓他們隨自己的意願，重結五濁惡世，立下誓願。還有其他的諸佛世尊，也會因為我的舍利神變，為尋求菩提的善男子、善女人廣泛講述我的本事：『在過去久遠的時候，有一位聖者，他的名號是這樣的，他般涅槃后的舍利，在那個時候為那些如此痛苦的眾生顯現出這樣種種不同的神變。』 現代漢語譯本：此外，我入滅后，若有眾生因我舍利的神變而發無上正等正覺心，他們也將在之後經過千恒河沙數阿僧祇的時間，令那些菩薩在十方無量阿僧祇的其他世界中成就無上正等正覺，並稱讚我的名號說：『過去久遠之時，有劫名為賢，於此賢劫之初，第四位聖者名號如此。他曾勸化我等發無上正等正覺心，當時我等心如焦土，積聚不善之根，造作無間之業，乃至生起邪見，是他令我等得以安住於六波羅蜜。因此，我等得以轉入一切種智，行正法輪，轉深妙之輪，令無數億那由他百千眾生得生天界，安住于解脫之果。』若有眾生求菩提，聽聞如來稱讚我，應如此問彼如來：『世尊！彼如來見何義趣，于彼重結五濁惡世成就無上正等正覺？』令彼諸如來為求菩提的善男子、善女人講述我具大悲心，是最初發心時佛土莊嚴的立愿本願。令彼求菩提的善男子、善女人得未曾有之信樂大法，令彼亦對一切眾生髮如是大悲，立如是愿，攝度重結五濁惡土，造無間業，乃至積聚不善之根者。令彼諸佛如來也因此為那些具大悲心、求菩提的善男子、善女人授記，隨善男子、善女人之意，重結五濁惡世，立下誓願。其餘諸佛世尊也因我舍利的神變，為求菩提的善男子、善女人廣說我的本願：『過去久遠之時，有聖者名號如此，他入滅后的舍利，在那個時候為如此苦難的眾生顯現出如此種種的神變。』
English version: Moreover, after my Parinirvana, if sentient beings, through the miraculous transformations of my relics, generate the mind of Anuttara-samyak-sambodhi, they will also, after countless kalpas as numerous as the sands of a thousand Ganges Rivers, cause those Bodhisattvas to attain Anuttara-samyak-sambodhi in countless other worlds in the ten directions. Then, they will praise my name, saying: 'In the distant past, there was a kalpa called the 'Worthy Kalpa,' and at the beginning of that Worthy Kalpa, the fourth sage was named thus. He once encouraged us to generate the mind of Anuttara-samyak-sambodhi. At that time, our minds were like scorched earth, accumulating unwholesome roots, committing the deeds of the Avici hell, and even developing wrong views. It was he who enabled us to abide in the Six Paramitas. Because of this, we were able to enter into all-knowing wisdom, turn the wheel of the Dharma, and turn the profound and subtle wheel, causing countless billions of nayutas of hundreds of thousands of sentient beings to be born in the heavens and abide in the fruit of liberation.' Those sentient beings who seek Bodhi, upon hearing the Tathagatas praise me, should ask those Tathagatas: 'World Honored One! What meaning did those Tathagatas see that they attained Anuttara-samyak-sambodhi in that world of the five turbidities?' Let those Tathagatas tell the good men and good women who seek Bodhi that I am endowed with great compassion, and that my original vow was to adorn the Buddha-land when I first generated the Bodhi mind. Let those good men and good women who seek Bodhi obtain the unprecedented Dharma of faith and joy, and let them also generate such great compassion for all sentient beings, make such vows, and gather and liberate those who are reborn in the evil lands of the five turbidities, commit the deeds of the Avici hell, and even accumulate unwholesome roots. Let those Buddhas and Tathagatas also give predictions to those good men and good women who are endowed with great compassion and seek Bodhi, and let them, according to their own wishes, be reborn in the evil lands of the five turbidities and make vows. Furthermore, other Buddhas and World Honored Ones, through the miraculous transformations of my relics, will extensively tell the good men and good women who seek Bodhi about my original vows: 'In the distant past, there was a sage named thus. After his Parinirvana, his relics, at that time, manifested such various and diverse miraculous transformations for those suffering sentient beings.' English version: Furthermore, after my Parinirvana, if sentient beings, through the miraculous transformations of my relics, generate the mind of Anuttara-samyak-sambodhi, they will also, after countless kalpas as numerous as the sands of a thousand Ganges Rivers, cause those Bodhisattvas to attain Anuttara-samyak-sambodhi in countless other worlds in the ten directions. Then, they will praise my name, saying: 'In the distant past, there was a kalpa called 'Worthy,' and at the beginning of this Worthy Kalpa, the fourth sage was named thus. He once encouraged us to generate the mind of Anuttara-samyak-sambodhi. At that time, our minds were like scorched earth, accumulating unwholesome roots, committing the deeds of the Avici hell, and even developing wrong views. It was he who enabled us to abide in the Six Paramitas. Because of this, we were able to enter into all-knowing wisdom, turn the wheel of the Dharma, and turn the profound and subtle wheel, causing countless billions of nayutas of hundreds of thousands of sentient beings to be born in the heavens and abide in the fruit of liberation.' If there are sentient beings seeking Bodhi, upon hearing the Tathagatas praise me, they should ask those Tathagatas: 'World Honored One! What meaning did those Tathagatas see that they attained Anuttara-samyak-sambodhi in that world of the five turbidities?' Let those Tathagatas tell the good men and good women who seek Bodhi that I am endowed with great compassion, and that my original vow was to adorn the Buddha-land when I first generated the Bodhi mind. Let those good men and good women who seek Bodhi obtain the unprecedented Dharma of faith and joy, and let them also generate such great compassion for all sentient beings, make such vows, and gather and liberate those who are reborn in the evil lands of the five turbidities, commit the deeds of the Avici hell, and even accumulate unwholesome roots. Let those Buddhas and Tathagatas also give predictions to those good men and good women who are endowed with great compassion and seek Bodhi, and let them, according to their own wishes, be reborn in the evil lands of the five turbidities and make vows. Furthermore, other Buddhas and World Honored Ones, through the miraculous transformations of my relics, will extensively tell the good men and good women who seek Bodhi about my original vows: 'In the distant past, there was a sage named thus. After his Parinirvana, his relics, at that time, manifested such various and diverse miraculous transformations for those suffering sentient beings.'
。以彼舍利神變，我等初悟阿耨多羅三藐三菩提，集諸善根，廣修波羅蜜，乃至如前所說。」』◎
◎大乘悲分陀利經嘆品第十八
「善男子！爾時國大師海濟婆羅門，住寶藏如來前，乾闥婆、世人前，立如是具大悲五百愿，而白佛言：『世尊！若我如是意不滿，不于來世賢劫五濁重結散亂惡世冥時，盲無導師無引導師，為見所困長處冥世造無間者，乃至如前所說。若我不能具成如是佛事如我立愿者，我當還舍菩提愿，非余剎中善根迴向。世尊！是我所欲，我亦不欲此善根迴向阿耨多羅三藐三菩提，不求辟支佛乘，亦不求聲聞乘，亦不求人天王位，亦不求五欲供具生天之樂，又亦不求乾闥婆、阿修羅、夜叉、羅剎、龍、迦樓羅，亦不求人中生，我不于如是等處善根迴向。世尊雖說施得大富，持戒生天，多聞大慧修行無異；世尊又說福德生善根迴向隨意皆告。世尊！我所作施、戒、聞、修福德，若我如是立願意不滿者，我以是一切善根迴向地獄眾生；其有眾生在阿鼻地獄受諸苦切者，以是善根令彼得脫，於此佛土得生為人，值如來法，令得羅漢而入涅槃
現代漢語譯本：'憑藉他舍利的神變，我們才初次領悟阿耨多羅三藐三菩提，積累各種善根，廣泛修習波羅蜜，乃至如前面所說的那樣。' 現代漢語譯本：'善男子！當時，國師海濟婆羅門，在寶藏如來面前，在乾闥婆和世人面前，立下如此具有大悲心的五百個愿，並對佛說：『世尊！如果我這樣的心願不能滿足，不在未來的賢劫五濁深重、結集散亂的惡世黑暗時期，在盲目無導師、無引導師，被見解所困，長期處於黑暗世界，造作無間罪業的人們，乃至如前面所說的那樣。如果我不能圓滿成就如我所立的佛事，我就應當捨棄菩提愿，不將善根迴向到其他剎土。世尊！這是我所希望的，我也不希望將此善根迴向到阿耨多羅三藐三菩提，不求辟支佛乘，也不求聲聞乘，也不求人天王位，也不求五欲供養而生天的快樂，也不求乾闥婆、阿修羅、夜叉、羅剎、龍、迦樓羅的果位，也不求在人中出生，我不將善根迴向到這些地方。世尊雖然說佈施可以獲得大富，持戒可以生天，多聞可以獲得大智慧，修行可以無差別；世尊又說福德可以產生善根，迴向可以隨意告知。世尊！我所作的佈施、持戒、聽聞、修行等福德，如果我如此立下的願望不能滿足，我將用這一切善根迴向給地獄眾生；那些在阿鼻地獄遭受各種痛苦的眾生，用這些善根讓他們得以解脫，在這個佛土得以轉生為人，遇到如來佛法，讓他們證得羅漢果而入涅槃。』
English version: 'It was through the miraculous transformation of his relics that we first awakened to Anuttara-samyak-sambodhi, accumulated various roots of goodness, extensively practiced paramitas, and so on, as previously described.' English version: 'Good man! At that time, the national teacher, the Brahmin Haiji, stood before the Tathagata Treasure Store, in front of the Gandharvas and the people of the world, and made five hundred vows of great compassion, saying to the Buddha: 『World Honored One! If my intention is not fulfilled, if I do not, in the future kalpa of the virtuous, in the heavy turbidities, in the dark times of the evil world where gatherings are scattered, when the blind have no teacher, no guide, those who are trapped by views, who dwell long in the dark world, and commit unpardonable sins, and so on, as previously described. If I cannot fully accomplish the Buddha's work as I have vowed, I shall abandon the vow of Bodhi, and not dedicate the roots of goodness to other lands. World Honored One! This is what I desire, and I do not wish to dedicate this root of goodness to Anuttara-samyak-sambodhi, nor do I seek the Pratyekabuddha vehicle, nor the Sravaka vehicle, nor the position of a king of gods and humans, nor the joy of being born in heaven with the five desires, nor the positions of Gandharvas, Asuras, Yakshas, Rakshasas, Dragons, or Garudas, nor do I seek to be born among humans. I do not dedicate my roots of goodness to such places. Although the World Honored One says that giving brings great wealth, keeping precepts leads to rebirth in heaven, much learning brings great wisdom, and practice is without difference; the World Honored One also says that merit produces roots of goodness, and dedication can be declared at will. World Honored One! If my vows made through giving, keeping precepts, hearing, and practicing merit are not fulfilled, I will dedicate all these roots of goodness to the beings in hell; those beings who are suffering in Avici hell, may they be liberated by these roots of goodness, be reborn as humans in this Buddha land, encounter the Dharma of the Tathagata, and attain Arhatship and enter Nirvana.』
。若彼眾生業果不盡，令我今命終生阿鼻大地獄中，令我一形分為佛土微塵數身，令此一一身大如須彌山王，令一一身覺如是苦痛，如我一身覺苦痛甚；令我一一身受佛土微塵數地獄苦切，又令現在佛土微塵數十方余世界中眾生，造無間業乃至造作入阿鼻業，又復於後乃至過佛土微塵數大劫中，於十方佛土微塵數余佛國中，及此佛土眾造無間業者，我當爲彼一切眾生故，住阿鼻獄受彼罪業，令彼眾生不墮地獄，永與苦別值遇諸佛，得度生死入涅槃城。我當於爾所久遠住阿鼻獄度脫眾生，乃至如是於十方佛土微塵數余佛剎中，眾生有造如是業應生燒炙地獄者，乃至如前所說。如是大燒炙、啼哭、大啼哭、刀劍、黑繩、還活等種種；畜生中作如是說；餓鬼中亦作是說；夜叉貧窮中亦作是說；如是鳩槃茶、毗舍遮、阿修羅、伽樓羅亦作是說。于佛土微塵數十方余世界中，眾生造起如是業，應生人中聾盲瘖啞、癃殘百病、手足不具、心意散亂、應食不凈，略如前說。我當復還生阿鼻大地獄中，乃至隨幾所時，眾生於生死中受陰、界、入，我當於爾所時，久遠受如是種種地獄、畜生、餓鬼、夜叉、阿修羅、羅剎乃至人苦，如是諸苦我當受之，如前所說
現代漢語譯本：如果那些眾生的業報沒有完結，就讓我今生結束后墮入阿鼻大地獄中，讓我一個身體化為佛土微塵數那麼多的身體，讓每一個身體都大如須彌山王，讓每一個身體都感受到像我一個身體所感受的痛苦那樣劇烈的痛苦；讓我每一個身體都承受佛土微塵數地獄的苦難，又讓現在佛土微塵數十方其他世界中的眾生，造作無間業乃至造作墮入阿鼻地獄的業，又在之後乃至經過佛土微塵數大劫中，在十方佛土微塵數其他佛國中，以及這個佛土中造作無間業的人，我將爲了他們一切眾生的緣故，住在阿鼻地獄承受他們的罪業，讓那些眾生不墮入地獄，永遠與痛苦分離，遇到諸佛，得以脫離生死進入涅槃之城。我將在那樣的久遠時間裡住在阿鼻地獄度脫眾生，乃至像這樣在十方佛土微塵數其他佛剎中，眾生有造作這樣的業應該墮入燒炙地獄的，乃至像前面所說的那樣。像這樣的大燒炙、啼哭、大啼哭、刀劍、黑繩、還活等種種地獄；在畜生道中也這樣說；在餓鬼道中也這樣說；在夜叉貧窮中也這樣說；像這樣鳩槃茶、毗舍遮、阿修羅、迦樓羅也這樣說。在佛土微塵數十方其他世界中，眾生造作這樣的業，應該出生在人道中成為聾子、瞎子、啞巴、殘疾、百病纏身、手腳不全、心意散亂、應該吃不乾淨的東西，大致像前面所說的那樣。我將再次回到阿鼻大地獄中，乃至無論多久，眾生在生死中承受陰、界、入，我將在那麼長的時間裡，長久地承受像這樣的種種地獄、畜生、餓鬼、夜叉、阿修羅、羅剎乃至人道的痛苦，像這樣的各種痛苦我將承受，就像前面所說的那樣。 現代漢語譯本：如果那些眾生的業報沒有完結，就讓我今生結束后墮入阿鼻大地獄中，讓我一個身體化為佛土微塵數那麼多的身體，讓每一個身體都大如須彌山王，讓每一個身體都感受到像我一個身體所感受的痛苦那樣劇烈的痛苦；讓我每一個身體都承受佛土微塵數地獄的苦難，又讓現在佛土微塵數十方其他世界中的眾生，造作無間業乃至造作墮入阿鼻地獄的業，又在之後乃至經過佛土微塵數大劫中，在十方佛土微塵數其他佛國中，以及這個佛土中造作無間業的人，我將爲了他們一切眾生的緣故，住在阿鼻地獄承受他們的罪業，讓那些眾生不墮入地獄，永遠與痛苦分離，遇到諸佛，得以脫離生死進入涅槃之城。我將在那樣的久遠時間裡住在阿鼻地獄度脫眾生，乃至像這樣在十方佛土微塵數其他佛剎中，眾生有造作這樣的業應該墮入燒炙地獄的，乃至像前面所說的那樣。像這樣的大燒炙、啼哭、大啼哭、刀劍、黑繩、還活等種種地獄；在畜生道中也這樣說；在餓鬼道中也這樣說；在夜叉貧窮中也這樣說；像這樣鳩槃茶、毗舍遮、阿修羅、迦樓羅也這樣說。在佛土微塵數十方其他世界中，眾生造作這樣的業，應該出生在人道中成為聾子、瞎子、啞巴、殘疾、百病纏身、手腳不全、心意散亂、應該吃不乾淨的東西，大致像前面所說的那樣。我將再次回到阿鼻大地獄中，乃至無論多久，眾生在生死中承受陰、界、入，我將在那麼長的時間裡，長久地承受像這樣的種種地獄、畜生、餓鬼、夜叉、阿修羅、羅剎乃至人道的痛苦，像這樣的各種痛苦我將承受，就像前面所說的那樣。
English version: If the karmic consequences of those beings are not exhausted, may I, upon the end of this life, be born in the Avici Great Hell. May my one body be divided into as many bodies as there are dust motes in a Buddha-land. May each of these bodies be as large as Mount Sumeru, and may each body feel pain as intensely as I feel pain in this one body. May each of my bodies endure the suffering of as many hells as there are dust motes in a Buddha-land. Furthermore, may the beings in the ten directions of other worlds, as numerous as the dust motes in a Buddha-land, who commit the karma of the Avici Hell, and even those who create the karma to enter the Avici Hell, and even after countless kalpas as numerous as the dust motes in a Buddha-land, in the other Buddha-lands as numerous as the dust motes in the ten directions, and in this Buddha-land, those who commit the karma of the Avici Hell, for the sake of all those beings, I will dwell in the Avici Hell and bear their karmic burdens, so that those beings will not fall into hell, will forever be separated from suffering, will encounter all Buddhas, and will be liberated from birth and death to enter the city of Nirvana. I will dwell in the Avici Hell for that long period of time to liberate beings, and even in the other Buddha-lands as numerous as the dust motes in the ten directions, if there are beings who have created such karma and should be born in the burning hells, and so on as previously described. Such as the great burning, weeping, great weeping, swords, black ropes, revival, and other various hells; in the animal realm, it is also said like this; in the hungry ghost realm, it is also said like this; in the realm of the poor Yakshas, it is also said like this; and so on, Kumbhandas, Pisacas, Asuras, and Garudas also say like this. In the other worlds as numerous as the dust motes in a Buddha-land, if beings create such karma, they should be born in the human realm as deaf, blind, mute, crippled, with hundreds of diseases, with incomplete hands and feet, with scattered minds, and should eat unclean things, roughly as described before. I will return to the Avici Great Hell, and for as long as beings in birth and death experience the aggregates, realms, and entrances, I will for that long period of time endure such various sufferings of hells, animals, hungry ghosts, Yakshas, Asuras, Rakshasas, and even human suffering. I will endure all such sufferings, as previously described. English version: If the karmic consequences of those beings are not exhausted, may I, upon the end of this life, be born in the Avici Great Hell. May my one body be divided into as many bodies as there are dust motes in a Buddha-land. May each of these bodies be as large as Mount Sumeru, and may each body feel pain as intensely as I feel pain in this one body. May each of my bodies endure the suffering of as many hells as there are dust motes in a Buddha-land. Furthermore, may the beings in the ten directions of other worlds, as numerous as the dust motes in a Buddha-land, who commit the karma of the Avici Hell, and even those who create the karma to enter the Avici Hell, and even after countless kalpas as numerous as the dust motes in a Buddha-land, in the other Buddha-lands as numerous as the dust motes in the ten directions, and in this Buddha-land, those who commit the karma of the Avici Hell, for the sake of all those beings, I will dwell in the Avici Hell and bear their karmic burdens, so that those beings will not fall into hell, will forever be separated from suffering, will encounter all Buddhas, and will be liberated from birth and death to enter the city of Nirvana. I will dwell in the Avici Hell for that long period of time to liberate beings, and even in the other Buddha-lands as numerous as the dust motes in the ten directions, if there are beings who have created such karma and should be born in the burning hells, and so on as previously described. Such as the great burning, weeping, great weeping, swords, black ropes, revival, and other various hells; in the animal realm, it is also said like this; in the hungry ghost realm, it is also said like this; in the realm of the poor Yakshas, it is also said like this; and so on, Kumbhandas, Pisacas, Asuras, and Garudas also say like this. In the other worlds as numerous as the dust motes in a Buddha-land, if beings create such karma, they should be born in the human realm as deaf, blind, mute, crippled, with hundreds of diseases, with incomplete hands and feet, with scattered minds, and should eat unclean things, roughly as described before. I will return to the Avici Great Hell, and for as long as beings in birth and death experience the aggregates, realms, and entrances, I will for that long period of time endure such various sufferings of hells, animals, hungry ghosts, Yakshas, Asuras, Rakshasas, and even human suffering. I will endure all such sufferings, as previously described.
。我若如是阿耨多羅三藐三菩提意不滿，設復我如是阿耨多羅三藐三菩提意滿者，乃至如前所說，令十方無量阿僧祇余世界中現在住世說法諸佛世尊證我是事。唯愿世尊，授我阿耨多羅三藐三菩提記，于彼賢劫百二十歲世人中，我為如來、應供、正遍知、明行足、善逝乃至佛、世尊，我能成辦如是佛事，如我所立誓願。』
「爾時一切大眾、天龍、夜叉、乾闥婆、阿修羅及諸世人，在於虛空及住地者，唯除如來，彼一切無不墮淚，皆以五體禮婆羅門足，同聲贊言：『善哉，善哉！大悲得深妙念于眾生，發深大悲、立深大愿，如仁立愿，以至意大悲覆一切眾生，又能攝度造無間業乃至集不善根。以是愿故知仁是初發心於阿耨多羅三藐三菩提，為眾生良藥安濟歸趣，為脫眾生苦故立愿，仁如是意必當得滿，如來正爾授仁者阿耨多羅三藐三菩提記。』
「爾時無量凈王，啼泣雨淚，五體禮婆羅門足，叉手合掌，以偈贊曰：
「『奇哉甚深妙， 乃至不著樂； 愍傷哀眾生， 為我等現寶。』
「略說，時觀世音菩薩以偈贊曰：
「『自無所著著眾生， 縱根逸馬已調伏； 仁于諸根得自在， 仁當總持智慧藏
現代漢語譯本：『如果我對於無上正等正覺的意願沒有滿足，或者說，如果我對於無上正等正覺的意願已經滿足，乃至如前面所說，請讓十方無量阿僧祇其他世界中現在住世說法的所有佛世尊來證明這件事。唯愿世尊，為我授記無上正等正覺，在那個賢劫一百二十歲的人世間，我將成為如來、應供、正遍知、明行足、善逝乃至佛、世尊，我能夠成就這樣的佛事，如同我所立下的誓願。』 『那時，所有的大眾、天龍、夜叉、乾闥婆、阿修羅以及所有世人，在虛空中和住在地上的人，除了如來之外，他們都無不落淚，都以五體投地禮拜婆羅門的腳，同聲讚歎說：『善哉，善哉！大悲之心能夠如此深妙地為眾生著想，發起如此深廣的大悲心，立下如此深遠的大愿，如您所立下的誓願，以至誠的大悲心覆蓋一切眾生，又能攝受救度那些造作無間業乃至積累不善根的人。因為這個誓願，我們知道您是初發心求無上正等正覺，是眾生的良藥，是安穩的歸宿，爲了解脫眾生的痛苦而立下誓願，您的心意必定能夠圓滿，如來現在就為您授記無上正等正覺。』 『那時，無量凈王，哭泣流淚，五體投地禮拜婆羅門的腳，雙手合掌，用偈頌讚嘆說：』 『奇妙啊，如此甚深微妙，乃至不執著于享樂；憐憫哀傷眾生，為我們展現珍寶。』 『簡略地說，那時觀世音菩薩用偈頌讚嘆說：』 『自身沒有執著卻執著于眾生，縱任馳騁的根識之馬已被調伏；您在諸根中獲得自在，您將總持智慧的寶藏。』
English version: 'If my intention for Anuttara-samyak-sambodhi is not fulfilled, or if my intention for Anuttara-samyak-sambodhi is fulfilled, even as previously stated, may all the Buddhas, World Honored Ones, who are currently living in the countless Asankhya other worlds in the ten directions, bear witness to this matter. May the World Honored One, grant me the prediction of Anuttara-samyak-sambodhi, in that Kalpa of the Wise, in the world of people who live for one hundred and twenty years, I will become a Tathagata, an Arhat, a Samyak-sambuddha, one with perfect knowledge and conduct, a Sugata, even a Buddha, a World Honored One, I will be able to accomplish such Buddha deeds, as I have made my vow.' 'At that time, all the great assembly, including gods, dragons, yakshas, gandharvas, asuras, and all the people of the world, those in the sky and those on the ground, except for the Tathagata, all of them could not help but shed tears, and they all prostrated themselves at the feet of the Brahmin, praising in unison: 'Excellent, excellent! Great compassion has such profound and wonderful thoughts for sentient beings, generating such deep great compassion, making such profound great vows, as you have made your vows, with sincere great compassion covering all sentient beings, and also being able to receive and save those who have committed the karma of the five heinous crimes and even accumulated unwholesome roots. Because of this vow, we know that you are the first to aspire to Anuttara-samyak-sambodhi, you are the good medicine for sentient beings, a safe haven, and you have made a vow to liberate sentient beings from suffering, your intention will surely be fulfilled, and the Tathagata will now grant you the prediction of Anuttara-samyak-sambodhi.' 'At that time, King Immeasurable Purity, weeping with tears, prostrated himself at the feet of the Brahmin, with his palms together, and praised with a verse:' 'How marvelous, so profound and subtle, even not attached to pleasure; pitying and grieving for sentient beings, revealing treasures for us.' 'In brief, at that time, Avalokiteshvara Bodhisattva praised with a verse:' 'While not attached to self, you are attached to sentient beings, the wild horses of the senses have been tamed; you have gained freedom in the senses, you will hold the treasury of wisdom.'
。』
「時大勢至菩薩以偈贊曰：
「『是多億眾生， 為善故來集； 聞仁悲墮淚， 異哉甚難事。』
「時曼殊師利菩薩以偈贊曰：
「『精進誓堅固， 妙慧甚明瞭； 仁亦應受供， 涂香及花鬘。』
「時虛空印菩薩以偈贊曰：
「『仁如是行施， 大哀愍眾生； 渴時仁為濟， 具三十二相。』
「斷金剛慧照明菩薩以偈贊曰：
「『如虛空無邊， 仁哀亦如是； 為眾生津樑， 今現菩提行。』
「虛空照明菩薩以偈贊曰：
「『更無愍眾生， 唯除諸如來； 仁者功德具， 妙慧心甚明。』
「師子香菩薩以偈贊曰：
「『妙士于來世， 亂結賢劫中； 當得大稱譽， 度脫眾生苦。』
「普賢菩薩以偈贊曰：
「『勤劬生死險， 處於邪曠野； 能取燋枯意， 食肉飲血者。』
「阿閦菩薩以偈贊曰：
「『墜于無明闇， 沒在結使淵； 能取燋枯意， 造無間業者。』
「香手菩薩以偈贊曰：
「『仁見來世畏， 如照鏡觀像； 能取燋枯意， 誹謗正法者
現代漢語譯本 當時，大勢至菩薩用偈頌讚嘆道： 『這眾多億萬的眾生，爲了行善才聚集而來； 聽到您的仁慈悲憫而落淚，真是太稀有太難得了。』 當時，文殊師利菩薩用偈頌讚嘆道： 『精進的誓願如此堅定，智慧如此精妙明瞭； 您也應當接受供養，涂香和花鬘。』 當時，虛空印菩薩用偈頌讚嘆道： 『您如此行佈施，以大慈悲憐憫眾生； 在眾生乾渴時您給予救濟，具足三十二種殊勝的相貌。』 斷金剛慧照明菩薩用偈頌讚嘆道： 『如同虛空無邊無際，您的慈悲也像這樣廣大； 為眾生架起津樑，現在展現菩提的修行。』 虛空照明菩薩用偈頌讚嘆道： 『再沒有比您更憐憫眾生的了，唯有諸佛如來才能相比； 您功德圓滿，智慧的心地非常明亮。』 師子香菩薩用偈頌讚嘆道： 『這位妙士在未來的世間，在混亂的賢劫之中； 將會獲得極大的稱譽，救度眾生脫離苦難。』 普賢菩薩用偈頌讚嘆道： 『在生死險境中勤勞奔波，處於邪惡的曠野之中； 能夠救度那些心如焦土，食肉飲血的眾生。』 阿閦菩薩用偈頌讚嘆道： 『墜入無明的黑暗中，沉沒在煩惱的深淵裡； 能夠救度那些心如焦土，造作無間地獄業的眾生。』 香手菩薩用偈頌讚嘆道： 『您看到未來世的畏懼，如同照鏡子觀看自己的影像； 能夠救度那些心如焦土，誹謗正法的眾生。
English version At that time, the Bodhisattva Mahasthamaprapta praised with a verse: 'These many billions of beings have gathered here for the sake of doing good; Hearing of your benevolence and compassion, they shed tears; it is truly rare and difficult.' At that time, the Bodhisattva Manjushri praised with a verse: 'Your vow of diligence is so firm, your wisdom so exquisite and clear; You should also receive offerings, fragrant ointments and flower garlands.' At that time, the Bodhisattva Akasagarbha praised with a verse: 'You practice giving in this way, with great compassion for all beings; When beings are thirsty, you provide relief, possessing the thirty-two excellent marks.' The Bodhisattva Vajra Wisdom Illumination praised with a verse: 'Like the boundless void, your compassion is also vast; Building a bridge for beings, now manifesting the practice of Bodhi.' The Bodhisattva Akasha Illumination praised with a verse: 'There is no one more compassionate to beings than you, except for the Buddhas; You are complete in merit, your wise heart is very bright.' The Bodhisattva Lion Fragrance praised with a verse: 'This wonderful being in the future world, in the chaotic Bhadrakalpa; Will receive great praise, delivering beings from suffering.' The Bodhisattva Samantabhadra praised with a verse: 'Toiling in the perilous realm of birth and death, dwelling in the evil wilderness; Able to save those with hearts like scorched earth, who eat flesh and drink blood.' The Bodhisattva Akshobhya praised with a verse: 'Fallen into the darkness of ignorance, submerged in the abyss of afflictions; Able to save those with hearts like scorched earth, who commit the karma of the Avici hell.' The Bodhisattva Fragrant Hand praised with a verse: 'You see the fear of the future world, like looking at your image in a mirror; Able to save those with hearts like scorched earth, who slander the true Dharma.'
。』
「寶積菩薩以偈贊曰：
「『智戒二俱等， 愍哀曰瓔珞； 能取燋枯意， 謗毀賢聖者。』
「無恐畏菩薩以偈贊曰：
「『仁見苦眾生， 于來世三界； 能取燋枯意， 依邪忘失者。』
「花手菩薩以偈贊曰：
「『愍哀智精進， 於此眾為最； 能取燋枯意， 生老病逼者。』
「智稱菩薩以偈贊曰：
「『多病之所逼， 使風塵充遍； 掩以智慧水， 降伏眾魔兵。』
「持印菩薩以偈贊曰：
「『我等進不堅， 能解脫濁結； 如大德梵師， 降伏諸結力。』
「花月菩薩以偈贊曰：
「『精進力堅固， 如德哀愍意； 名稱遍三界， 當割生死縛。』
「無垢王菩薩以偈贊曰：
「『仁今說大悲， 現示菩薩行； 我等今禮仁， 哀愍無過者。』
「持大力菩薩以偈贊曰：
「『結病惡世中， 仁修菩提行； 當斷諸結根， 仁愿甚堅固。』
「月鬘菩薩以偈贊曰：
「『智藏稱譏等， 立愿凈無垢； 仁行菩提行， 為眾生良藥
現代漢語譯本 寶積菩薩用偈頌讚嘆道： 『智慧和戒律都平等，慈悲如同瓔珞； 能救度那些內心焦枯，誹謗賢聖的人。』 無恐畏菩薩用偈頌讚嘆道： 『仁者看見受苦的眾生，在未來的三界中； 能救度那些內心焦枯，因邪見而迷失的人。』 花手菩薩用偈頌讚嘆道： 『慈悲、智慧和精進，在這大眾中最為殊勝； 能救度那些內心焦枯，被生老病逼迫的人。』 智稱菩薩用偈頌讚嘆道： 『被多種疾病所逼迫，使得風塵瀰漫； 用智慧之水來掩蓋，降伏一切魔兵。』 持印菩薩用偈頌讚嘆道： 『我們精進不堅定，能解脫污濁的煩惱； 如同大德梵師，降伏一切煩惱的力量。』 花月菩薩用偈頌讚嘆道： 『精進的力量堅固，如同大德的慈悲心； 名稱遍佈三界，應當斬斷生死的束縛。』 無垢王菩薩用偈頌讚嘆道： 『仁者現在宣說大悲，展現菩薩的修行； 我們現在禮敬仁者，慈悲沒有能超過您的。』 持大力菩薩用偈頌讚嘆道： 『在充滿煩惱的惡世中，仁者修菩提之行； 應當斬斷一切煩惱的根源，仁者的願力非常堅定。』 月鬘菩薩用偈頌讚嘆道： 『智慧的寶藏，稱讚或譏諷都平等對待，立下清凈無垢的誓願； 仁者修行菩提之道，是眾生的良藥。』
English version Bodhisattva Baoji praised with a verse: 'Wisdom and precepts are both equal, compassion is like a necklace; Able to save those with scorched hearts, who slander the virtuous and sages.' Bodhisattva Wu Kongwei praised with a verse: 'The benevolent see suffering beings, in the three realms of the future; Able to save those with scorched hearts, who are lost due to wrong views.' Bodhisattva Huashou praised with a verse: 'Compassion, wisdom, and diligence, are the most outstanding among this assembly; Able to save those with scorched hearts, who are oppressed by birth, old age, and sickness.' Bodhisattva Zhicheng praised with a verse: 'Oppressed by various diseases, causing dust and dirt to spread everywhere; Covering it with the water of wisdom, subduing all the demon soldiers.' Bodhisattva Chiyin praised with a verse: 'Our diligence is not firm, able to liberate from turbid afflictions; Like the great virtuous Brahma master, subduing the power of all afflictions.' Bodhisattva Huayue praised with a verse: 'The power of diligence is firm, like the compassionate heart of the virtuous; Name spreads throughout the three realms, should cut off the bonds of birth and death.' Bodhisattva Wugouwang praised with a verse: 'The benevolent now proclaim great compassion, demonstrating the practice of a Bodhisattva; We now pay homage to the benevolent, whose compassion is unsurpassed.' Bodhisattva Chidali praised with a verse: 'In the evil world full of afflictions, the benevolent cultivates the path of Bodhi; Should cut off the roots of all afflictions, the benevolent's vows are very firm.' Bodhisattva Yueman praised with a verse: 'The treasure of wisdom, treating praise and ridicule equally, establishing pure and immaculate vows; The benevolent practices the path of Bodhi, is the good medicine for all beings.'
。』
「現力菩薩摩訶薩，悲泣墮淚，五體禮婆羅門足已，叉手合掌，以偈贊曰：
「『妙哉智明士， 除諸結病穢； 積德行如海， 脫斯眾生苦。』
◎大乘悲分陀利經卷第五 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第六
失三藏名今附秦錄
◎感應品第十九
「善男子！時大眾天乾闥婆及世人，五體禮婆羅門足，叉手合掌種種句義偈讚歎已。善男子！時海濟婆羅門，于寶藏如來前，右膝著地。應時大地震動周匝，十方佛剎微塵數佛土普極震動，岠峨踴沒悉極傾搖；復現大光明雨種種華雨，所謂：曼陀羅、摩訶曼陀羅乃至無量光，降如是華雨。於十方佛土微塵數世界中，所有諸佛世尊現在住世凈佛剎中及不凈剎為眾生說法，其諸菩薩摩訶薩于諸佛所坐聽法者，彼諸菩薩摩訶薩見地大動、雨大華雨，令彼諸菩薩摩訶薩問彼諸佛：『世尊！何因何緣，世地大動，降天華雨？』
「於時東方去此佛土過一恒河沙數佛剎，有世界名寶集，佛號寶月如來、應供、正遍知乃至佛、世尊，現在住世，無量阿僧祇諸菩薩眾圍繞演法純說大乘。彼佛國有菩薩摩訶薩，一名寶勝；二名月勝
現代漢語譯本 『現力菩薩摩訶薩，悲傷哭泣，五體投地禮拜婆羅門的腳后，雙手合十，用偈語讚頌道： 『奇妙啊，智慧明達之士，能消除一切煩惱和污穢； 積累的功德像大海一樣深廣，能使眾生脫離痛苦。』 《大乘悲分陀利經》卷第五 《大正藏》第03冊 No. 0158 《大乘悲分陀利經》 《大乘悲分陀利經》卷第六 失譯者姓名，今附於秦錄 感應品第十九 『善男子！當時大眾、天人、乾闥婆以及世人，五體投地禮拜婆羅門的腳，雙手合十，用各種含義的偈語讚歎。善男子！當時海濟婆羅門，在寶藏如來面前，右膝跪地。當時大地劇烈震動，周遍十方，無數佛土都普遍震動，高聳的山峰也搖晃傾斜；又出現大光明，降下各種花雨，如曼陀羅花、摩訶曼陀羅花，乃至無量光，降下這樣的花雨。在十方佛土無數世界中，所有諸佛世尊現在住世的清凈佛剎和不清凈剎中為眾生說法，那些在諸佛處聽法的菩薩摩訶薩，看到大地劇烈震動、降下大花雨，就問那些佛：『世尊！是什麼原因，什麼緣故，世間大地劇烈震動，降下天花雨？』 『當時，東方距離此佛土，經過一個恒河沙數佛剎，有一個世界名叫寶集，佛號寶月如來、應供、正遍知，乃至佛、世尊，現在住世，有無數阿僧祇的菩薩眾圍繞著他演說佛法，純粹宣講大乘佛法。那個佛國有菩薩摩訶薩，一個名叫寶勝；一個名叫月勝』
English version 'Then, the Bodhisattva Mahasattva, weeping with sorrow, prostrated with his five limbs at the feet of the Brahmin, and with palms joined, praised him with a verse: 'Wonderful, wise and enlightened one, who removes all knots of sickness and defilement; Whose accumulated merits are like the vast ocean, who liberates all beings from suffering.' The Great Compassion Pundarika Sutra, Volume Five Taisho Tripitaka Volume 03, No. 0158, The Great Compassion Pundarika Sutra The Great Compassion Pundarika Sutra, Volume Six Name of the translator lost, now attached to the Qin record Chapter Nineteen: The Response 'Good man! At that time, the great assembly, including gods, gandharvas, and people of the world, prostrated with their five limbs at the feet of the Brahmin, and with palms joined, praised him with verses of various meanings. Good man! At that time, the Brahmin Sea-Savior, before the Tathagata Treasure-Store, knelt on his right knee. Immediately, the great earth shook all around, and countless Buddha lands in the ten directions universally trembled, towering mountains swayed and tilted; also, great light appeared, and various flower rains descended, such as mandara flowers, maha-mandara flowers, and even immeasurable light, such flower rains descended. In the countless worlds of the ten directions, all the Buddhas, World Honored Ones, now dwelling in pure and impure Buddha lands, teaching the Dharma to sentient beings, those Bodhisattva Mahasattvas who were sitting and listening to the Dharma at the Buddhas' places, seeing the great earth shake and great flower rains descend, asked those Buddhas: 'World Honored One! What is the cause, what is the reason, that the world's earth shakes greatly, and heavenly flower rains descend?' 'At that time, in the east, passing through a number of Buddha lands equal to the sands of one Ganges River from this Buddha land, there was a world named Treasure-Collection, where the Buddha named Treasure-Moon Tathagata, Arhat, Samyak-sambuddha, and so on, the Buddha, World Honored One, was now dwelling, surrounded by countless Asamkhya Bodhisattva assemblies, expounding the Dharma, purely teaching the Mahayana. In that Buddha land, there were Bodhisattva Mahasattvas, one named Treasure-Victory; the other named Moon-Victory.'
。彼二菩薩摩訶薩向寶月如來叉手合掌，白寶月如來言：『唯！世尊！何因何緣，世地大動，降大華雨？』寶月如來告善男子：『西方去此佛土過一恒河沙數世界，有佛土名耐提蘭，佛號寶藏如來乃至佛、世尊，現在住世，授多億菩薩阿耨多羅三藐三菩提記，說菩薩境界，現剎愿莊嚴三昧境界，陀羅尼門無難法。其有一大悲菩薩摩訶薩，立如是愿具說大悲，為授菩薩摩訶薩阿耨多羅三藐三菩提記，現如是愿眼，令多億眾生立菩薩愿，取莊嚴佛土攝度眾生。于彼一切是大菩薩具足大悲，彼諸大眾無能及者，能取五濁亂結惡土一切無間乃至集不善根心意燋枯而攝度之。彼諸大眾，天、龍、乾闥婆、阿修羅、世人，供養寶藏如來，盡皆供養最後大悲，五體禮訖，叉手合掌眾妙偈贊。彼摩訶薩坐如來前而聽授記。如彼摩訶薩于如來前右膝著地，時彼如來應時微笑，令十方佛剎微塵數世界，地極震動，降大華雨，為悟彼剎一切菩薩摩訶薩故，為現大悲菩薩願行故，為集十方佛剎微塵數世界中菩薩摩訶薩故，為說菩薩摩訶薩誓願行無畏法門故，彼如來現是神通。』
「善男子！彼二菩薩問寶月如來：『世尊！彼大悲菩薩摩訶薩發心幾時？彼摩訶薩修菩薩行幾時？能取五濁重結亂世造無間業，乃至集不善根心意燋枯而取度之
現代漢語譯本：那兩位菩薩摩訶薩向寶月如來合掌，稟告寶月如來說：『世尊！是什麼原因，什麼緣故，使得大地劇烈震動，降下大片花雨？』寶月如來告訴善男子：『在西方，越過此佛土一個恒河沙數的世界，有一個佛土名為耐提蘭，佛號寶藏如來，乃至佛、世尊，現在住世，正在為多億菩薩授阿耨多羅三藐三菩提的記別，宣說菩薩的境界，展現剎土莊嚴的三昧境界，以及無礙的陀羅尼法門。其中有一位大悲菩薩摩訶薩，立下這樣的誓願，詳細闡述大悲，爲了給菩薩摩訶薩授阿耨多羅三藐三菩提的記別，展現這樣的願力，使多億眾生立下菩薩的誓願，獲取莊嚴的佛土來攝受度化眾生。在那一切菩薩中，這位菩薩具足大悲，其他大眾都無法與之相比，他能攝受五濁惡世中那些煩惱深重、造作無間業，乃至積累不善根，心意焦枯的眾生。那裡的所有大眾，天、龍、乾闥婆、阿修羅、世人，供養寶藏如來，都盡力供養這位最後的大悲菩薩，五體投地禮拜后，合掌用各種美妙的偈頌讚嘆。那位摩訶薩坐在如來面前聽受記別。當那位摩訶薩在如來面前右膝著地時，如來應時微笑，使得十方佛剎微塵數的世界，大地劇烈震動，降下大片花雨，這是爲了開悟那個佛土的一切菩薩摩訶薩，爲了展現大悲菩薩的願行，爲了聚集十方佛剎微塵數世界中的菩薩摩訶薩，爲了宣說菩薩摩訶薩誓願行無畏的法門，所以如來才顯現這樣的神通。』 『善男子！』那兩位菩薩問寶月如來：『世尊！那位大悲菩薩摩訶薩發心多久了？那位摩訶薩修行菩薩道多久了？才能攝受五濁惡世中那些煩惱深重、造作無間業，乃至積累不善根，心意焦枯的眾生並度化他們？』
English version: Those two Bodhisattva Mahasattvas, with their palms together, addressed the Tathagata Precious Moon, saying: 'O World Honored One! What is the cause, what is the reason, that the earth trembles greatly and a great rain of flowers descends?' The Tathagata Precious Moon told the good men: 'To the west, beyond a number of worlds equal to the sands of the Ganges River from this Buddha land, there is a Buddha land named Naitilan, where the Buddha is named Tathagata Precious Treasury, even the Buddha, the World Honored One, now dwells in the world, bestowing predictions of Anuttara-samyak-sambodhi upon many billions of Bodhisattvas, expounding the realm of Bodhisattvas, manifesting the Samadhi realm of the adornment of the Buddha land, and the unobstructed Dharani gate. Among them, there is a great compassionate Bodhisattva Mahasattva, who has made such a vow, elaborating on great compassion, in order to bestow the prediction of Anuttara-samyak-sambodhi upon Bodhisattva Mahasattvas, manifesting such a vow, causing many billions of sentient beings to make the vow of a Bodhisattva, obtaining an adorned Buddha land to gather and liberate sentient beings. Among all those Bodhisattvas, this Bodhisattva is full of great compassion, and the other assemblies cannot compare to him. He can gather and liberate those sentient beings in the five turbid worlds who are deeply afflicted, commit acts of uninterrupted karma, and even accumulate unwholesome roots, whose minds are scorched and withered. All the assemblies there, gods, dragons, Gandharvas, Asuras, and people, make offerings to the Tathagata Precious Treasury, and all make offerings to this last great compassionate Bodhisattva, prostrating themselves with their five limbs, and with their palms together, praise him with various wonderful verses. That Mahasattva sits before the Tathagata to receive the prediction. When that Mahasattva kneels on his right knee before the Tathagata, the Tathagata smiles at that moment, causing the earth to tremble greatly in the number of worlds equal to the dust motes of the ten directions, and a great rain of flowers descends. This is to enlighten all the Bodhisattva Mahasattvas in that Buddha land, to manifest the vows and practices of the great compassionate Bodhisattva, to gather the Bodhisattva Mahasattvas from the number of worlds equal to the dust motes of the ten directions, and to expound the fearless Dharma gate of the vows and practices of the Bodhisattva Mahasattva. Therefore, the Tathagata manifests such supernatural powers.' 'Good men!' Those two Bodhisattvas asked the Tathagata Precious Moon: 'O World Honored One! How long has that great compassionate Bodhisattva Mahasattva been generating the Bodhi mind? How long has that Mahasattva been practicing the Bodhisattva path? To be able to gather and liberate those sentient beings in the five turbid worlds who are deeply afflicted, commit acts of uninterrupted karma, and even accumulate unwholesome roots, whose minds are scorched and withered?'
。』寶月如來告言：『善男子！彼大悲適始初發阿耨多羅三藐三菩提心。善男子！汝等可往耐提蘭佛剎，奉覲恭敬，親近寶藏如來、應供、正遍知，聽說誓願行無畏法門。又以吾言致問于彼大悲菩薩摩訶薩，如我辭曰：「善丈夫！寶月如來致問于汝，以是月樂無垢華與汝為信。」又言：「善哉！汝善丈夫！如是初發心，汝大悲音聲充遍十方佛剎微塵數余世界中得大悲名，是故善哉于汝。又汝善丈夫！為將來具大悲菩薩摩訶薩立大悲音愿眼幢，是故善哉于汝。又汝善丈夫！當來佛土微塵數阿僧祇劫，名稱流佈十方佛土微塵數世界中。又汝勸化多億那由他百千眾生，于阿耨多羅三藐三菩提皆住其中，將詣佛所住不退轉阿耨多羅三藐三菩提。其中愿有取佛土莊嚴攝度，有當得授記，是汝所勸化菩提者。彼一切於後乃至佛土微塵數阿僧祇劫佛剎微塵數十方余世界中，彼逮菩提轉正法輪已當稱譽讚歎。汝善丈夫！以是三事故，善哉于汝。」』
「爾時九十二億菩薩同聲白言：『世尊！我等欲往耐提蘭佛土，奉見恭敬，親近彼寶藏如來、應供、正遍知，並見彼善丈夫。所可如來以三事善哉，又以此月樂無垢華與善男子。』時寶月如來告言：『往，善男子！今正是時。汝等至彼寶藏如來所，聽說誓願行無畏法門
現代漢語譯本：寶月如來告訴他們說：『善男子！那位大悲菩薩剛剛發起無上正等正覺之心。善男子！你們可以前往耐提蘭佛剎，去拜見、恭敬、親近寶藏如來、應供、正遍知，聽聞他的誓願行無畏法門。還要把我的話轉告那位大悲菩薩摩訶薩，就說：『善丈夫！寶月如來問候你，並以這月樂無垢花作為信物給你。』還要說：『善哉！你這位善丈夫！像這樣初發心，你的大悲音聲就充滿十方佛剎微塵數以外的世界，獲得了大悲之名，所以說你善哉。還有，你這位善丈夫！為將來具有大悲的菩薩摩訶薩樹立了大悲音愿的榜樣，所以說你善哉。還有，你這位善丈夫！未來佛土微塵數阿僧祇劫，你的名稱將流佈於十方佛土微塵數的世界中。而且你勸化了無數億那由他百千眾生，讓他們都安住于無上正等正覺之中，引導他們到佛所在之處，安住于不退轉的無上正等正覺。其中，有的發願要攝取佛土的莊嚴，有的將得到授記，這些都是你所勸化而發菩提心的人。他們所有人在未來乃至佛土微塵數阿僧祇劫，在佛剎微塵數以外的十方世界中，證得菩提，轉動法輪后，都會稱讚你的功德。你這位善丈夫！因為這三件事，所以說你善哉。』 當時，九十二億菩薩同聲說道：『世尊！我們想去耐提蘭佛土，拜見、恭敬、親近那位寶藏如來、應供、正遍知，並見那位善丈夫。如來以三件事稱讚他善哉，又把這月樂無垢花送給那位善男子。』這時，寶月如來告訴他們說：『去吧，善男子！現在正是時候。你們到寶藏如來那裡，聽聞他的誓願行無畏法門。』
English version: The Tathagata Bhaisajyaraja said: 'Good men! That Mahasattva of Great Compassion has just initiated the mind of Anuttara-samyak-sambodhi. Good men! You may go to the Buddha-land of Naitilan, to pay homage, respect, and draw near to the Tathagata, Arhat, Samyak-sambuddha, Treasure Store, and listen to his vow-practice of the fearless Dharma. Also, convey my words to that Mahasattva of Great Compassion, saying: 「Good man! The Tathagata Bhaisajyaraja sends his regards to you, and gives you this Moon-Joy Immaculate Flower as a token.」 Also say: 「Well done! You good man! With such an initial aspiration, your voice of great compassion fills the worlds beyond the dust-motes of the ten directions of Buddha-lands, and you have obtained the name of Great Compassion, therefore, well done to you. Also, you good man! For the future Mahasattvas of Great Compassion, you have established the standard of the voice of great compassion and vows, therefore, well done to you. Also, you good man! In the future, for as many kalpas as there are dust-motes in Buddha-lands, your name will spread throughout the worlds beyond the dust-motes of the ten directions of Buddha-lands. Moreover, you have converted many billions of nayutas of hundreds of thousands of beings, causing them all to abide in Anuttara-samyak-sambodhi, leading them to the place where the Buddha dwells, abiding in the non-retrogressive Anuttara-samyak-sambodhi. Among them, some have vowed to take the adornments of Buddha-lands, and some will receive predictions, these are the ones you have converted to the Bodhi mind. All of them, in the future, even for as many kalpas as there are dust-motes in Buddha-lands, in the worlds beyond the dust-motes of the ten directions, after attaining Bodhi and turning the Dharma wheel, will praise and extol your merits. You good man! Because of these three reasons, well done to you.」' At that time, ninety-two billion Bodhisattvas said in unison: 'World Honored One! We wish to go to the Buddha-land of Naitilan, to pay homage, respect, and draw near to that Tathagata, Arhat, Samyak-sambuddha, Treasure Store, and to see that good man. The Tathagata has praised him as well done for three reasons, and has also given this Moon-Joy Immaculate Flower to that good man.' Then, the Tathagata Bhaisajyaraja said to them: 'Go, good men! Now is the right time. You go to the place of the Tathagata Treasure Store, and listen to his vow-practice of the fearless Dharma.'
。』時彼寶勝、月勝菩薩摩訶薩，從寶月如來所受月樂無垢華，與九十二億菩薩俱發寶集世界；譬如電頃，如是彼菩薩眾，于寶集世界忽然不現，至此耐提蘭佛土閻婆羅園。到寶藏如來所，至心頭面禮寶藏如來足，以種種菩薩神通供養已。見婆羅門在寶藏如來前，一切大眾叉手合掌稱譽讚歎。彼諸菩薩生如是念：『是彼具大悲者所可寶月如來與此月樂無垢華者。』彼二菩薩摩訶薩，於世尊所迴向婆羅門，以華與之而作是言：『汝善丈夫！彼寶月如來以此月樂無垢華，又以善哉，乃至如前所說。』略說，東方無量阿僧祇諸世界中菩薩摩訶薩，來至耐提蘭佛土，與月樂無垢華俱。彼現在世諸佛世尊，皆為婆羅門以華為信，又以三事善哉，如前所說。
「南方去此佛剎過九十七億那由他百千佛土有世界，中佛號師子奮迅勝自在王如來、應供、正遍知，現在住世，純為菩薩摩訶薩說大乘法。時彼眾中有二菩薩摩訶薩，一名智金剛勝，二名師子金剛勝。彼二菩薩摩訶薩問師子奮迅勝自在王如來：『世尊！何因何緣，世地大動，降大華雨？』乃至如前所說。略說，南方無量阿僧祇余佛土中，無量阿僧祇億那由他百千菩薩，來此耐提蘭佛土，乃至如前所說
現代漢語譯本：當時，寶勝菩薩和月勝菩薩摩訶薩，從寶月如來那裡接受了月樂無垢華，與九十二億菩薩一同出發前往寶集世界；如同閃電一般迅速，這些菩薩們在寶集世界忽然消失，來到了這個耐提蘭佛土的閻婆羅園。他們到達寶藏如來所在之處，至誠地頂禮寶藏如來的雙足，用各種菩薩神通供養之後。他們看到一位婆羅門在寶藏如來面前，所有大眾都叉手合掌，稱讚讚歎。這些菩薩們心中生起這樣的念頭：『這位就是那位具有大悲心的寶月如來，將這月樂無垢華給予的人。』這兩位菩薩摩訶薩，在世尊面前將花迴向給婆羅門，把花給他並說道：『你這位善男子！寶月如來將這月樂無垢華，又以善哉，乃至如前所說。』簡而言之，東方無量阿僧祇諸世界中的菩薩摩訶薩，都帶著月樂無垢華來到耐提蘭佛土。那些現在世的諸佛世尊，都爲了婆羅門以花為信物，又以三事善哉，如前所說。 南方，從這個佛剎經過九十七億那由他百千佛土，有一個世界，其中的佛號為師子奮迅勝自在王如來、應供、正遍知，現在住世，專門為菩薩摩訶薩宣說大乘佛法。當時，他們之中有兩位菩薩摩訶薩，一位名叫智金剛勝，另一位名叫師子金剛勝。這兩位菩薩摩訶薩問師子奮迅勝自在王如來：『世尊！是什麼原因，什麼緣故，大地劇烈震動，降下大片花雨？』乃至如前所說。簡而言之，南方無量阿僧祇其他佛土中，無量阿僧祇億那由他百千菩薩，來到這個耐提蘭佛土，乃至如前所說。
English version: At that time, Bodhisattva Mahasattvas Boshèng and Yuèshèng, having received the Moon-Joy Immaculate Flowers from Tathagata Bao Yue, set off with ninety-two billion Bodhisattvas towards the Baoji world; as swiftly as lightning, these Bodhisattvas suddenly disappeared from the Baoji world and arrived at the Yanpoluo Garden in this Naitilan Buddha Land. They reached the place where Tathagata Baozang was, sincerely bowed at the feet of Tathagata Baozang, and after making offerings with various Bodhisattva supernatural powers. They saw a Brahmin in front of Tathagata Baozang, and all the assembly folded their hands and praised him. These Bodhisattvas had this thought: 『This is the one to whom the compassionate Tathagata Bao Yue gave the Moon-Joy Immaculate Flowers.』 These two Bodhisattva Mahasattvas, in the presence of the World Honored One, dedicated the flowers to the Brahmin, gave him the flowers, and said: 『You good man! Tathagata Bao Yue gave these Moon-Joy Immaculate Flowers, and also with 'well done', and so on as previously said.』 In short, Bodhisattva Mahasattvas from countless Asamkhya worlds in the east all came to the Naitilan Buddha Land with the Moon-Joy Immaculate Flowers. Those Buddhas, World Honored Ones, who are now in the world, all used the flowers as a token for the Brahmin, and also with three 'well done's, as previously said. To the south, passing ninety-seven billion Nayuta hundred thousand Buddha lands from this Buddha realm, there is a world where the Buddha is named Lion-Vigor-Victorious-Sovereign Tathagata, Arhat, Samyaksaṃbuddha, who is now living in the world, exclusively expounding the Mahayana Dharma for Bodhisattva Mahasattvas. At that time, among them were two Bodhisattva Mahasattvas, one named Wisdom-Vajra-Victorious, and the other named Lion-Vajra-Victorious. These two Bodhisattva Mahasattvas asked Lion-Vigor-Victorious-Sovereign Tathagata: 『World Honored One! What is the cause, what is the reason, that the earth trembles violently and a great rain of flowers falls?』 and so on as previously said. In short, from countless Asamkhya other Buddha lands in the south, countless Asamkhya billions of Nayuta hundred thousand Bodhisattvas came to this Naitilan Buddha Land, and so on as previously said.
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「爾時西方去此佛土過八十九億那由他百千佛剎，有世界名上勝，其佛號降伏根廣長明如來，現在住世，為四眾說三乘法。時眾中有二菩薩，一名賢顯明菩薩摩訶薩，二名師子奮迅身菩薩摩訶薩。彼二善男子問降伏根廣長明如來此義：『世尊！何因何緣，世地大動，降大華雨？』乃至如前所說。
「爾時北方去此佛土過九十億那由他百千佛剎，有世界名紫磨，其佛號世自在王如來、應供、正遍知乃至佛、世尊，純為求大乘菩薩說摩訶衍法。眾中有二菩薩摩訶薩，一名不動處，二名慧財。彼二菩薩問世自在王如來：『世尊！何因何緣，世地大動，降大華雨？』乃至如前所說。
「爾時下方去此佛土過九十八那由他佛剎，有世界名無闇冥，其佛號無畏近處音如來，現在住世，普為四眾說三乘法。彼佛土中有二菩薩摩訶薩，一名潤疾顯明，二名空疾顯明，乃至如前所說。
「爾時上方去此佛土過二百千佛剎，有世界名等華，其佛號華敷照明如來乃至佛、世尊，現在住世，普為四眾說三乘法。彼佛土中有二菩薩摩訶薩，時在坐中，一名自執境界無怒，二名悅持無怒
現代漢語譯本 『那時，從這裡向西方越過八十九億那由他百千佛剎，有一個世界名為上勝，那裡的佛號為降伏根廣長明如來，現在住世，為四眾宣說三乘佛法。當時，大眾中有兩位菩薩，一位名叫賢顯明菩薩摩訶薩，另一位名叫師子奮迅身菩薩摩訶薩。這兩位善男子向降伏根廣長明如來請教這個道理：『世尊！是什麼原因，什麼緣故，使得大地劇烈震動，降下盛大的花雨？』乃至如同前面所說的那樣。 『那時，從這裡向北方越過九十億那由他百千佛剎，有一個世界名為紫磨，那裡的佛號為世自在王如來、應供、正遍知，乃至佛、世尊，專門為求大乘的菩薩宣說摩訶衍法。大眾中有兩位菩薩摩訶薩，一位名叫不動處，另一位名叫慧財。這兩位菩薩向世自在王如來請教：『世尊！是什麼原因，什麼緣故，使得大地劇烈震動，降下盛大的花雨？』乃至如同前面所說的那樣。 『那時，從這裡向下方越過九十八那由他佛剎，有一個世界名為無闇冥，那裡的佛號為無畏近處音如來，現在住世，普遍為四眾宣說三乘佛法。那個佛土中有兩位菩薩摩訶薩，一位名叫潤疾顯明，另一位名叫空疾顯明，乃至如同前面所說的那樣。 『那時，從這裡向上方越過二百千佛剎，有一個世界名為等華，那裡的佛號為華敷照明如來，乃至佛、世尊，現在住世，普遍為四眾宣說三乘佛法。那個佛土中有兩位菩薩摩訶薩，當時在座，一位名叫自執境界無怒，另一位名叫悅持無怒』
English version 『At that time, going west from this Buddha land, passing eighty-nine billion nayutas of hundreds of thousands of Buddha lands, there is a world named Superior Victory. The Buddha there is named Subduing Roots, Vast and Bright Tathagata, who is currently living in the world, teaching the Three Vehicles to the four assemblies. At that time, among the assembly were two Bodhisattvas, one named Wise Manifestation Bodhisattva Mahasattva, and the other named Lion's Swift Body Bodhisattva Mahasattva. These two good men asked Subduing Roots, Vast and Bright Tathagata about this meaning: 『World Honored One! What is the cause, what is the reason, that the earth greatly trembles and a great rain of flowers falls?』 and so on, as previously described. 『At that time, going north from this Buddha land, passing ninety billion nayutas of hundreds of thousands of Buddha lands, there is a world named Purple Polished. The Buddha there is named World Sovereign King Tathagata, Arhat, Samyaksambuddha, and so on, up to Buddha, World Honored One, who exclusively teaches the Mahayana Dharma to Bodhisattvas seeking the Great Vehicle. Among the assembly were two Bodhisattva Mahasattvas, one named Immovable Place, and the other named Wisdom Treasure. These two Bodhisattvas asked World Sovereign King Tathagata: 『World Honored One! What is the cause, what is the reason, that the earth greatly trembles and a great rain of flowers falls?』 and so on, as previously described. 『At that time, going below from this Buddha land, passing ninety-eight nayutas of Buddha lands, there is a world named No Darkness. The Buddha there is named Fearless Near Sound Tathagata, who is currently living in the world, universally teaching the Three Vehicles to the four assemblies. In that Buddha land were two Bodhisattva Mahasattvas, one named Swift Manifestation of Moisture, and the other named Swift Manifestation of Emptiness, and so on, as previously described. 『At that time, going above from this Buddha land, passing two hundred thousand Buddha lands, there is a world named Equal Flowers. The Buddha there is named Flower Spreading Illumination Tathagata, and so on, up to Buddha, World Honored One, who is currently living in the world, universally teaching the Three Vehicles to the four assemblies. In that Buddha land were two Bodhisattva Mahasattvas, who were present in the assembly, one named Self-Grasping Realm Without Anger, and the other named Joyful Holding Without Anger.』
。彼二善男子問華敷照明如來：『世尊！何因何緣，世地大動，降大華雨？』華敷照明如來告言：『善男子！下方去此佛土過二百千佛剎，有世界名耐提蘭，其佛號寶藏如來乃至佛世尊，現在住世說法，授多億眾生阿耨多羅三藐三菩提記，說菩薩境界，現剎愿境界，莊嚴三昧境界，陀羅尼門無難法。眾中有一大悲菩薩摩訶薩，立如是愿具說大悲行，授菩薩摩訶薩阿耨多羅三藐三菩提記。現如是愿眼，令多億菩薩立愿取佛土莊嚴，攝度眾生。彼具大悲菩薩於一切眾中無能及者，取彼五濁亂結惡世造無間業，乃至集不善根心意燋枯而攝度之。彼一切大眾，天、龍、乾闥婆、阿修羅、世人，舍供養寶藏如來，盡以供養于彼大悲，五體禮已，合掌而住，稱譽贊彼摩訶薩，坐寶藏如來前而聽授記。如彼摩訶薩于如來前右膝著地，應時世尊而現微笑，令十方佛土微塵數世界中，大地六種震動，降大華雨，為覺悟彼諸佛土中菩薩摩訶薩故，為現大悲菩薩願行故，為集十方佛土微塵數余世界中菩薩摩訶薩故，為說菩薩摩訶薩誓願行門無畏法故，是故彼如來現如是神通
現代漢語譯本 那兩位善男子問華敷照明如來：『世尊！是什麼原因，什麼緣故，使得大地劇烈震動，降下大片花雨？』華敷照明如來告訴他們說：『善男子！下方距離此佛土超過二百千佛剎，有一個世界名叫耐提蘭，那裡的佛號是寶藏如來，乃至佛世尊，現在住世說法，為多億眾生授記阿耨多羅三藐三菩提，宣說菩薩的境界，展現剎土的願力境界，莊嚴三昧的境界，以及陀羅尼門無礙的法門。在聽眾中，有一位大悲菩薩摩訶薩，立下這樣的誓願，詳細闡述大悲的修行，為菩薩摩訶薩授記阿耨多羅三藐三菩提。他展現這樣的願力之眼，使得多億菩薩立下誓願，要取得佛土的莊嚴，攝受度化眾生。那位具足大悲的菩薩在所有聽眾中無人能及，他選取那五濁惡世的混亂和結縛，造作無間業，乃至聚集不善根，心意焦枯，卻仍然攝受度化他們。那裡的一切大眾，天、龍、乾闥婆、阿修羅、世人，都捨棄了對寶藏如來的供養，全部用來供養那位大悲菩薩，五體投地禮拜后，合掌而立，稱讚讚美那位摩訶薩，坐在寶藏如來面前聽受記。當那位摩訶薩在如來面前右膝著地時，世尊隨即展現微笑，使得十方佛土微塵數的世界中，大地發生六種震動，降下大片花雨，這是爲了覺悟那些佛土中的菩薩摩訶薩，爲了展現大悲菩薩的願行，爲了聚集十方佛土微塵數其他世界中的菩薩摩訶薩，爲了宣說菩薩摩訶薩的誓願修行之門無畏的法門，所以那位如來才展現這樣的神通。』
English version Those two good men asked the Flower-Radiant-Illumination Thus Come One: 'World Honored One! What is the cause and what is the reason that the earth shakes greatly and a great rain of flowers descends?' The Flower-Radiant-Illumination Thus Come One told them: 'Good men! Below, going past two hundred thousand Buddha lands from this Buddha land, there is a world named Naitilan, and its Buddha is named Treasure-Store Thus Come One, even the World Honored One, now dwelling in the world, teaching the Dharma, bestowing predictions of Anuttara-Samyak-Sambodhi to many billions of sentient beings, speaking of the realm of Bodhisattvas, manifesting the realm of vows of Buddha lands, the realm of the adornment of Samadhi, and the unobstructed Dharma of Dharani gates. Among the assembly, there is a Great Compassion Bodhisattva Mahasattva, who makes such a vow, fully explaining the practice of Great Compassion, bestowing predictions of Anuttara-Samyak-Sambodhi to Bodhisattva Mahasattvas. He manifests such an eye of vows, causing many billions of Bodhisattvas to make vows to obtain the adornment of Buddha lands and to gather and liberate sentient beings. That Bodhisattva who possesses Great Compassion is unmatched among all the assembly. He takes the chaos and entanglements of that evil world of the five turbidities, creates karmas of uninterrupted suffering, even gathering unwholesome roots, with his mind scorched and withered, yet he still gathers and liberates them. All the great assembly there, including gods, dragons, Gandharvas, Asuras, and people, abandon their offerings to the Treasure-Store Thus Come One, and offer them all to that Great Compassion Bodhisattva. After prostrating with their five limbs to the ground, they stand with their palms together, praising and extolling that Mahasattva, sitting before the Treasure-Store Thus Come One to listen to the prediction. When that Mahasattva knelt on his right knee before the Thus Come One, the World Honored One immediately manifested a smile, causing the earth in the worlds of dust-mote numbers of the ten directions to shake in six ways, and a great rain of flowers to descend. This was to awaken the Bodhisattva Mahasattvas in those Buddha lands, to manifest the vows and practices of the Great Compassion Bodhisattva, to gather the Bodhisattva Mahasattvas from the dust-mote number of other worlds in the ten directions, and to speak of the fearless Dharma of the vow and practice gate of Bodhisattva Mahasattvas. Therefore, that Thus Come One manifested such spiritual powers.'
。』
「善男子！彼二菩薩摩訶薩，執自境界無怒、悅持無怒，問彼華敷照明如來：『世尊！彼大悲菩薩摩訶薩，發菩提心幾時？彼大悲菩薩行菩薩行來幾時？乃能取五濁惡世亂結重時造無間者，乃至集不善根心意燋枯而攝度之。』華敷照明如來告言：『善男子！彼大悲適始初發阿耨多羅三藐三菩提心。善男子！汝等可至耐提蘭世界，奉見恭敬親近寶藏如來、應供、正遍知，聽誓願行門無畏法。以吾言致問于彼具大悲菩薩摩訶薩，作如是言：「善男子！華敷照明如來致問于汝，遣此月樂無垢華為信，又與汝善哉。汝善丈夫！如是初發心大悲名聲流佈，十方佛土微塵數余世界中得大悲名。是故善丈夫！嘆汝善哉。又汝善丈夫！乃能為后具大悲求菩薩摩訶薩，汝以大悲之意立愿眼幢。是故善丈夫！嘆汝善哉。又汝善丈夫！于當來世佛土微塵數阿僧祇劫，名稱周遍佛土微塵數十方余世界中。又汝善丈夫！勸化多阿僧祇億那由他百千眾生，于阿耨多羅三藐三菩提皆住其中。將至世尊所得不退轉阿耨多羅三藐三菩提。其中有從世尊所愿取莊嚴佛土，以大悲光遍覆所度眾生而攝取之，是汝所化阿耨多羅三藐三菩提
『善男子！』那兩位菩薩摩訶薩，秉持著對自身境界的無怒、喜悅，向華敷照明如來請教：『世尊！那位大悲菩薩摩訶薩，發菩提心有多久了？他修行菩薩道有多久了？才能在五濁惡世混亂糾結之時，攝受那些造無間罪業，乃至內心焦枯、積聚不善根的人。』華敷照明如來回答說：『善男子！那位大悲菩薩才剛剛發起阿耨多羅三藐三菩提心。善男子！你們可以去耐提蘭世界，去拜見、恭敬、親近寶藏如來、應供、正遍知，聽聞他所宣說的誓願行門無畏法。用我的話向那位具大悲的菩薩摩訶薩問候，這樣說：「善男子！華敷照明如來向您問候，並派月樂無垢花作為信物，也向您道一聲善哉。您這位善丈夫！如此初發心的大悲名聲，已經流傳到十方佛土微塵數般的其他世界，獲得了大悲的美名。所以，善丈夫！讚歎您善哉。還有，您這位善丈夫！爲了將來那些具有大悲心、尋求菩薩道的菩薩摩訶薩，您以大悲之心立下愿眼幢。所以，善丈夫！讚歎您善哉。還有，您這位善丈夫！在未來佛土微塵數阿僧祇劫的時間裡，您的名聲將傳遍佛土微塵數般的十方其他世界。還有，您這位善丈夫！勸化了無數阿僧祇億那由他百千眾生，讓他們都安住于阿耨多羅三藐三菩提之中。將他們帶到世尊所證得的不退轉阿耨多羅三藐三菩提。其中有些從世尊那裡發願要莊嚴佛土，用大悲光明遍覆所度化的眾生並攝取他們，這些都是您所教化的阿耨多羅三藐三菩提。』 『善男子！』那兩位菩薩摩訶薩，以無嗔無喜的心態對待自己的境界，向華敷照明如來請教：『世尊！那位大悲菩薩摩訶薩，發菩提心多久了？他修行菩薩道多久了？才能在五濁惡世的混亂時期，攝受那些造作無間罪業，甚至內心焦枯、積累不善根的人？』華敷照明如來回答說：『善男子！那位大悲菩薩才剛剛發起阿耨多羅三藐三菩提心。善男子！你們可以去耐提蘭世界，拜見、恭敬、親近寶藏如來、應供、正遍知，聽聞他所宣說的誓願行門無畏法。用我的話向那位具大悲的菩薩摩訶薩問候，這樣說：「善男子！華敷照明如來向您問候，並派月樂無垢花作為信物，也向您道一聲善哉。您這位善丈夫！如此初發心的大悲名聲，已經流傳到十方佛土微塵數般的其他世界，獲得了大悲的美名。所以，善丈夫！讚歎您善哉。還有，您這位善丈夫！爲了將來那些具有大悲心、尋求菩薩道的菩薩摩訶薩，您以大悲之心立下愿眼幢。所以，善丈夫！讚歎您善哉。還有，您這位善丈夫！在未來佛土微塵數阿僧祇劫的時間裡，您的名聲將傳遍佛土微塵數般的十方其他世界。還有，您這位善丈夫！勸化了無數阿僧祇億那由他百千眾生，讓他們都安住于阿耨多羅三藐三菩提之中。將他們帶到世尊所證得的不退轉阿耨多羅三藐三菩提。其中有些從世尊那裡發願要莊嚴佛土，用大悲光明遍覆所度化的眾生並攝取他們，這些都是您所教化的阿耨多羅三藐三菩提。」』
'Good men!' Those two Bodhisattva Mahasattvas, holding no anger or joy towards their own realms, asked the Flower-Adorned Illumination Tathagata: 'World Honored One! How long has that Great Compassion Bodhisattva Mahasattva generated the Bodhi mind? How long has he been practicing the Bodhisattva path? That he is able to take in those who commit the five heinous crimes, even those whose minds are withered and accumulate unwholesome roots, during the chaotic times of the five turbidities.' The Flower-Adorned Illumination Tathagata replied: 'Good men! That Great Compassion Bodhisattva has just initially generated the Anuttara-samyak-sambodhi mind. Good men! You may go to the world of Naitilan, pay respects, revere, and draw near to the Treasure Tathagata, the Arhat, the Samyak-sambuddha, and listen to the fearless Dharma of the vow and practice path. Convey my words to that Great Compassion Bodhisattva Mahasattva, saying: "Good man! The Flower-Adorned Illumination Tathagata sends his regards to you, and sends the Moon-Joy Immaculate Flower as a token, and also says 'Well done!' to you. You, good man! Such a great compassion reputation of your initial mind generation has spread to other worlds as numerous as the dust motes of the ten directions' Buddha lands, and you have obtained the name of Great Compassion. Therefore, good man! I praise you, 'Well done!' Also, you, good man! For the sake of future Bodhisattva Mahasattvas who possess great compassion and seek the Bodhisattva path, you have established the wish-eye banner with great compassion. Therefore, good man! I praise you, 'Well done!' Also, you, good man! In the future, for as many kalpas as the dust motes of Buddha lands, your name will spread throughout the other worlds of the ten directions as numerous as the dust motes of Buddha lands. Also, you, good man! You have persuaded countless asankhyeya billions of nayutas of hundreds of thousands of beings, to all abide in Anuttara-samyak-sambodhi. You will lead them to the non-retrogressing Anuttara-samyak-sambodhi attained by the World Honored One. Among them, some have vowed to adorn their Buddha lands from the World Honored One, and use the light of great compassion to cover and take in the beings they have converted, and these are all the Anuttara-samyak-sambodhi that you have taught." 'Good men!' Those two Bodhisattva Mahasattvas, with minds free from anger and joy towards their own realms, asked the Flower-Adorned Illumination Tathagata: 'World Honored One! How long has that Great Compassion Bodhisattva Mahasattva generated the Bodhi mind? How long has he been practicing the Bodhisattva path? That he is able to take in those who commit the five heinous crimes, even those whose minds are withered and accumulate unwholesome roots, during the chaotic times of the five turbidities?' The Flower-Adorned Illumination Tathagata replied: 'Good men! That Great Compassion Bodhisattva has just initially generated the Anuttara-samyak-sambodhi mind. Good men! You may go to the world of Naitilan, pay respects, revere, and draw near to the Treasure Tathagata, the Arhat, the Samyak-sambuddha, and listen to the fearless Dharma of the vow and practice path. Convey my words to that Great Compassion Bodhisattva Mahasattva, saying: "Good man! The Flower-Adorned Illumination Tathagata sends his regards to you, and sends the Moon-Joy Immaculate Flower as a token, and also says 'Well done!' to you. You, good man! Such a great compassion reputation of your initial mind generation has spread to other worlds as numerous as the dust motes of the ten directions' Buddha lands, and you have obtained the name of Great Compassion. Therefore, good man! I praise you, 'Well done!' Also, you, good man! For the sake of future Bodhisattva Mahasattvas who possess great compassion and seek the Bodhisattva path, you have established the wish-eye banner with great compassion. Therefore, good man! I praise you, 'Well done!' Also, you, good man! In the future, for as many kalpas as the dust motes of Buddha lands, your name will spread throughout the other worlds of the ten directions as numerous as the dust motes of Buddha lands. Also, you, good man! You have persuaded countless asankhyeya billions of nayutas of hundreds of thousands of beings, to all abide in Anuttara-samyak-sambodhi. You will lead them to the non-retrogressing Anuttara-samyak-sambodhi attained by the World Honored One. Among them, some have vowed to adorn their Buddha lands from the World Honored One, and use the light of great compassion to cover and take in the beings they have converted, and these are all the Anuttara-samyak-sambodhi that you have taught."'
。眾生未得授記者，彼亦於後當得授記；彼一切於後乃至佛土微塵數阿僧祇劫，於十方佛土微塵數余世界中，當得成佛轉正法輪已當讚歎稱譽。以是三事故，汝善丈夫！甚為善哉。」』
「爾時多億菩薩同聲白言：『世尊！我等亦欲至彼耐提蘭佛土奉見恭敬親近寶藏如來、應供、正遍知，及見彼善丈夫，所可如來以三事善哉，以此月樂無垢華為信者。』善男子！時彼華敷照明如來告言：『往，善男子！宜知是時。善男子！汝等於彼寶藏如來所，聽說誓願行門無畏法。』善男子！爾時彼二菩薩，自執境界無怒，悅持無怒，從彼華敷照明如來所，取月樂無垢花，與多億菩薩俱發彼等華佛土，忽然不現，一念之頃至此耐提蘭佛剎閻婆羅園，詣寶藏如來所。
「爾時一切耐提蘭佛土充滿如是大乘菩薩，求辟支佛乘、求聲聞乘善男子等，天乃至摩睺勒，譬如甘蔗、竹葦、稻麻、叢林成熟充滿如是。于爾時此耐提蘭佛土取大乘善男子乃至摩睺勒充滿其中，彼諸菩薩頭面禮寶藏如來足，以種種誓力菩薩神通供養已。彼諸菩薩亦寶藏如來前見婆羅門，又見一切大眾合掌而住稱譽讚歎。彼諸菩薩生如是念：『是彼大悲摩訶薩所可華敷照明如來與此月樂無垢華者
現代漢語譯本：『那些尚未被授記的眾生，他們將來也會得到授記；他們所有人在未來乃至佛土微塵數阿僧祇劫的時間裡，在十方佛土微塵數那樣多的其他世界中，都將成佛，轉動正法輪，並受到讚歎和稱譽。因為這三件事，你這位善男子！做得真是太好了。』 『當時，眾多菩薩同聲說道：『世尊！我們也想去那耐提蘭佛土，去拜見、恭敬、親近寶藏如來、應供、正遍知，並想見那位善男子，他所做的三件善事，如來都稱讚為善哉，並以此月樂無垢花作為信物。』善男子！那時，華敷照明如來告訴他們說：『去吧，善男子！現在是時候了。善男子！你們可以在寶藏如來那裡，聽聞誓願行門無畏之法。』善男子！當時，那兩位菩薩，他們控制自己的情緒，不發怒，保持愉悅的心情，從華敷照明如來那裡，取了月樂無垢花，與眾多菩薩一起，離開了他們的華佛土，忽然消失不見，一念之間就到達了這耐提蘭佛剎的閻婆羅園，來到了寶藏如來所在之處。 『當時，整個耐提蘭佛土都充滿了這樣的大乘菩薩，以及尋求辟支佛乘、尋求聲聞乘的善男子等，還有天人乃至摩睺羅伽，就像甘蔗、竹葦、稻麻、叢林成熟時那樣充滿。那時，這耐提蘭佛土充滿了大乘善男子乃至摩睺羅伽。那些菩薩們頂禮寶藏如來的雙足，用各種誓願力和菩薩神通供養如來。那些菩薩們也在寶藏如來面前看到了婆羅門，還看到所有大眾合掌站立，稱讚和讚歎。那些菩薩們心中生起這樣的念頭：『這就是那位大悲摩訶薩，華敷照明如來給予這月樂無垢花的人。』
English version: 'Those beings who have not yet received a prediction, they will also receive a prediction in the future; all of them, in the future, for as many kalpas as there are dust particles in a Buddha-land, in as many other worlds as there are dust particles in the Buddha-lands of the ten directions, will become Buddhas, turn the wheel of the Dharma, and be praised and extolled. Because of these three things, you, good man! You have done very well.' 'At that time, many Bodhisattvas said in unison: 'World Honored One! We also wish to go to that Naitilan Buddha-land to pay homage to, respect, and draw near to the Tathagata, Arhat, Samyaksambuddha, Treasure Store, and to see that good man, whose three good deeds the Tathagata has praised as excellent, and who has this Moon Joy Immaculate Flower as a token of faith.' Good man! At that time, the Tathagata Flower-Radiance Illumination told them: 'Go, good men! Now is the time. Good men! You can hear the fearless Dharma of the vow-practice path at the place of the Tathagata Treasure Store.' Good man! At that time, those two Bodhisattvas, controlling their emotions, not becoming angry, and maintaining a joyful state of mind, took the Moon Joy Immaculate Flower from the Tathagata Flower-Radiance Illumination, and together with many Bodhisattvas, left their Flower Buddha-land, suddenly disappearing, and in an instant arrived at the Jambhala Garden of this Naitilan Buddha-land, and came to the place where the Tathagata Treasure Store was. 'At that time, the entire Naitilan Buddha-land was filled with such Mahayana Bodhisattvas, as well as good men seeking the Pratyekabuddha vehicle, seeking the Sravaka vehicle, and even Devas and Mahoragas, as full as sugarcane, bamboo reeds, rice, hemp, and forests when they are ripe. At that time, this Naitilan Buddha-land was filled with Mahayana good men and even Mahoragas. Those Bodhisattvas bowed their heads to the feet of the Tathagata Treasure Store, and made offerings to the Tathagata with various vows and Bodhisattva powers. Those Bodhisattvas also saw the Brahmin in front of the Tathagata Treasure Store, and also saw all the assembly standing with their palms together, praising and extolling. Those Bodhisattvas had this thought: 'This is the one to whom the great compassionate Mahasattva, the Tathagata Flower-Radiance Illumination, gave this Moon Joy Immaculate Flower.'
。』彼諸菩薩從寶藏如來所迴向婆羅門，以愿樂無垢華與之，而作是言：『善丈夫！華敷照明如來以是愿月樂無垢華與汝為信。善丈夫！與汝善哉，乃至如前所說，以三事善哉。』
「又諸華雨雨空佛土中，以種種善聲充滿彼諸空佛剎中。謂：佛聲、法聲、僧聲、滅聲、無為聲、波羅蜜聲、根力聲、無畏聲、通聲、無行聲、無生聲、無滅聲、寂靜聲、惔怕聲、大慈聲、大悲聲、無生法聲、授職聲、登地聲、純說摩訶衍聲。彼種種華雨，以是善聲遍滿彼諸空佛土中。又于彼空佛土中，有大神通及威德于深法得自在諸菩薩隨本願為度眾生故在其中者，彼聞是聲已，承佛威神隨本願以為誓力，于彼發神通，速疾猶若壯士伸臂之頃，如是彼諸菩薩發空佛剎至此耐提蘭佛土。彼諸菩薩以種種菩薩神通，供養寶藏如來訖，並供養彼諸大眾已，隨所得處各坐聽法。
大乘悲分陀利經大師授記品第二十
「善男子！爾時海濟婆羅門國大師，以彼愿樂無垢華供養寶藏如來已，白佛言：『唯愿世尊，授我阿耨多羅三藐三菩提記。』善男子！時寶藏如來即入三昧，名曰電燈，以是三昧令一切耐提蘭佛剎變成七寶。一切山林、樹木、瓦礫及地，盡現七寶，隨彼眾生所可助善思惟，坐聽法者隨應現身
現代漢語譯本：那些菩薩們從寶藏如來那裡迴向給婆羅門，用他們所愿樂的無垢之花贈與他，並說道：『善男子！這花的光輝照耀如來，我們把這愿樂無垢之花給你作為信物。善男子！給你善哉，乃至如前所說，以三事善哉。』 又，種種花雨降落在空佛土中，以各種美好的聲音充滿那些空佛剎。這些聲音包括：佛的聲音、法的聲音、僧的聲音、滅的聲音、無為的聲音、波羅蜜的聲音、根力的聲音、無畏的聲音、神通的聲音、無行的聲音、無生的聲音、無滅的聲音、寂靜的聲音、惔怕的聲音、大慈的聲音、大悲的聲音、無生法的聲音、授職的聲音、登地的聲音、純說大乘的聲音。那些種種花雨，以這些美好的聲音遍滿那些空佛土。又在那些空佛土中，有大神通和威德，在深法中得自在的菩薩，他們爲了度化眾生而隨本願在那裡。他們聽到這些聲音后，承佛的威神，隨本願以誓願之力，在那裡發起神通，速度快得像壯士伸臂一樣。就這樣，那些菩薩從空佛剎來到這耐提蘭佛土。那些菩薩用各種菩薩神通，供養寶藏如來完畢，並供養了那些大眾后，就各自在所得之處坐下聽法。 《大乘悲分陀利經》大師授記品第二十 『善男子！』那時，海濟婆羅門國的大師，用他所愿樂的無垢之花供養寶藏如來后，對佛說：『唯愿世尊，給我授阿耨多羅三藐三菩提的記。』『善男子！』這時，寶藏如來立即進入三昧，名為電燈。以這個三昧，使一切耐提蘭佛剎都變成七寶。一切山林、樹木、瓦礫和土地，都呈現出七寶的景象。那些隨眾生所能助益善思惟，坐著聽法的人，也隨之顯現出相應的身形。
English version: Those Bodhisattvas, having redirected their merit from the Tathagata of Treasure Store, gave the Brahmin the wish-fulfilling, immaculate flowers, saying, 'Good man! The radiance of these flowers illuminates the Tathagata. We give you these wish-fulfilling, immaculate flowers as a token of faith. Good man! May it be well with you, even as it was said before, with these three things being well.' Moreover, various rains of flowers fell in the empty Buddha-lands, filling those empty Buddha-realms with all kinds of auspicious sounds. These sounds included: the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of cessation, the sound of the unconditioned, the sound of the Paramitas, the sound of the roots and powers, the sound of fearlessness, the sound of supernormal powers, the sound of non-action, the sound of non-arising, the sound of non-cessation, the sound of tranquility, the sound of calm, the sound of great loving-kindness, the sound of great compassion, the sound of the Dharma of non-arising, the sound of ordination, the sound of reaching the grounds, and the sound of purely expounding the Mahayana. Those various rains of flowers, with these auspicious sounds, filled those empty Buddha-lands. Furthermore, in those empty Buddha-lands, there were Bodhisattvas with great supernormal powers and majestic virtue, who had attained mastery in the profound Dharma. They were there according to their original vows to liberate sentient beings. Upon hearing these sounds, they, empowered by the Buddha's majestic power and their own vows, manifested their supernormal powers there. Their speed was as swift as a strong man extending his arm. Thus, those Bodhisattvas departed from the empty Buddha-realms and arrived at this Nandirama Buddha-land. After those Bodhisattvas had finished making offerings to the Tathagata of Treasure Store with various Bodhisattva supernormal powers, and had also made offerings to the assembly, they each sat down in their respective places to listen to the Dharma. The Twentieth Chapter on the Bestowal of Predictions by the Great Master from the Great Compassion Pundarika Sutra 'Good man!' At that time, the great master of the Brahmin country of Sea Crossing, having offered the wish-fulfilling, immaculate flowers to the Tathagata of Treasure Store, said to the Buddha, 'May the World-Honored One, please bestow upon me the prediction of Anuttara-samyak-sambodhi.' 'Good man!' Then, the Tathagata of Treasure Store immediately entered a samadhi called Electric Lamp. Through this samadhi, he transformed all of the Nandirama Buddha-realms into seven treasures. All the mountains, forests, trees, rubble, and land manifested as seven treasures. Those who were sitting and listening to the Dharma, who were able to aid their good thoughts, also manifested corresponding forms.
。其中有身現青、有黃、有綠、有紫、有赤、有黑、有白，有身現如風，有現如火，有現如空，有現如野馬，有現如冰，有現如沫，有現如山，有現如梵，有現如釋，有現如華，有現如伽樓羅，有現如龍，有現如師子，有現如日，有現如月，有現如星，有現身白骨，隨所助善思惟眾生，坐聽法者彼如是見自身。善男子！其中眾生如見自身，見寶藏如來身亦復如是。善男子！時彼大眾見婆羅門國大師于寶藏如來前七寶千葉華臺上坐。善男子！其中眾生有于地坐山空中者，彼一一眾生如是見寶藏如來在我前坐，盡意視我為我說法。
「善男子！爾時寶藏如來、應供、正遍知，贊海濟婆羅門言：『善哉，善哉！大悲大婆羅門，汝亦大悲為饒益照世過數眾生故出現婆羅門，譬如成好華剎種種色、種種香、種種觸、種種葉、種種莖、種種根、種種德，悉是良藥。其中有華香色照徹百由旬中，有二百由旬，有三百由旬，略說于中有華香色乃至照徹四天下世界。其中眾生聞彼華香，盲者得視，聾者得聽，乃至諸根不具悉得成就。其有眾生四百四病之所困者，彼聞香已身病即除。其中眾生有狂顛錯亂失志者，彼聞華香逮得本心
現代漢語譯本：其中有些顯現為青色，有些顯現為黃色，有些顯現為綠色，有些顯現為紫色，有些顯現為紅色，有些顯現為黑色，有些顯現為白色；有些顯現如風，有些顯現如火，有些顯現如虛空，有些顯現如野馬，有些顯現如冰，有些顯現如泡沫，有些顯現如山，有些顯現如梵天，有些顯現如釋迦，有些顯現如花，有些顯現如迦樓羅，有些顯現如龍，有些顯現如獅子，有些顯現如太陽，有些顯現如月亮，有些顯現如星辰，有些顯現為白骨。他們隨著所幫助的善於思考的眾生，坐著聽法的人會這樣看到自己。善男子！其中眾生如何看到自己，看到寶藏如來的身體也是如此。善男子！那時，大眾看到婆羅門國的大師坐在寶藏如來面前的七寶千葉蓮花臺上。善男子！其中有些眾生坐在地上，有些在山中，有些在空中，他們每一個眾生都這樣看到寶藏如來坐在我的面前，全心全意地看著我，為我說法。 現代漢語譯本：『善男子！』那時，寶藏如來、應供、正遍知，讚歎海濟婆羅門說：『好啊，好啊！大悲大婆羅門，你也是大悲，爲了饒益照耀世間無數眾生而顯現為婆羅門，譬如一棵開滿美好花朵的樹，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，都是良藥。其中有些花香顏色能照徹百由旬的範圍，有些能照徹二百由旬，有些能照徹三百由旬，簡略地說，有些花香顏色甚至能照徹四天下世界。其中眾生聞到那花香，盲人能看見，聾人能聽見，甚至各種器官不健全的人都能得到健全。其中有被四百四病困擾的眾生，他們聞到花香后，身上的疾病立刻消除。其中有些眾生有狂癲錯亂失去心智的，他們聞到花香后，就能恢復本心。』
English version: Some appeared in blue, some in yellow, some in green, some in purple, some in red, some in black, and some in white. Some appeared like wind, some like fire, some like emptiness, some like wild horses, some like ice, some like foam, some like mountains, some like Brahma, some like Shakya, some like flowers, some like Garudas, some like dragons, some like lions, some like the sun, some like the moon, some like stars, and some appeared as white bones. According to the good-thinking beings they were helping, those sitting and listening to the Dharma saw themselves in this way. Good man! Just as these beings saw themselves, they also saw the body of the Tathagata Treasure Store in the same way. Good man! At that time, the assembly saw the great master of the Brahmin country sitting on a seven-jeweled thousand-petaled lotus platform in front of the Tathagata Treasure Store. Good man! Among them, some beings were sitting on the ground, some in the mountains, and some in the air. Each of these beings saw the Tathagata Treasure Store sitting in front of me, looking at me intently, and preaching the Dharma for me. English version: 'Good man!' At that time, the Tathagata Treasure Store, worthy of offerings, the perfectly enlightened one, praised the Brahmin Hai Ji, saying: 'Excellent, excellent! Great compassionate Brahmin, you are also of great compassion, appearing as a Brahmin to benefit and illuminate countless beings in the world. It is like a tree full of beautiful flowers, with various colors, various fragrances, various textures, various leaves, various stems, various roots, and various virtues, all of which are good medicine. Among them, some flower fragrances and colors can illuminate a hundred yojanas, some can illuminate two hundred yojanas, some can illuminate three hundred yojanas, and to put it briefly, some flower fragrances and colors can even illuminate the four worlds. When beings hear that flower fragrance, the blind can see, the deaf can hear, and even those with various incomplete organs can become complete. Among the beings who are afflicted by the four hundred and four diseases, their illnesses are immediately cured upon smelling the fragrance. Among the beings who are mad, confused, and have lost their minds, they can regain their original minds upon smelling the flower fragrance.'
。是華剎中有一分陀利出，是堅固金剛，琉璃為莖而有百曲，黃金為葉，馬瑙為須，臺赤真珠，高八十四百千由旬，縱廣正等百千由旬，是分陀利香色光徹照遍十方佛剎微塵數世界中。婆羅門！于彼十方佛剎微塵數世界中眾生，四大不和身病所困，諸情不具狂顛錯亂失志心者，彼諸眾生見分陀利光聞其香已，一切患除逮得本心。其有眾生久死骨節未離，分陀利光照彼骸骨香勛觸已，彼諸骸骨尋皆得活，平復還起見諸親屬，與彼俱游入園嬉戲，五欲自娛聚會中止，從彼終已皆生梵處，于中久住壽命無量，彼間終已不生余處。婆羅門！如彼成華剎，如此大眾如日初出，諸華敷舒香色顯現，有高百由旬，乃至有高千由旬，為多眾生除種種病。如是，汝善丈夫！我為如來慧日出世，譬如日出光照諸華，皆悉敷舒，光色明凈，除滅眾生種種病惱。善丈夫！吾今出世亦復如是，以悲光明遍覆眾生，啓發眾生先造善根，又以三種地立眾生，汝亦勸化無量阿僧祇眾生，于阿耨多羅三藐三菩提，令住其中將至我所。彼諸眾生皆於我前各各立愿隨取佛土，有取凈土，有取不凈，我亦隨授彼記。善丈夫！彼有菩薩在於我所，取凈佛土凈意易化已種善根眾生而攝度之，是名菩薩摩訶薩彼無大丈夫行，於心意中亦無大悲
現代漢語譯本：在華剎中，有一朵分陀利花出現，它堅固如金剛，花莖由琉璃製成，有百處彎曲，花葉是黃金做的，花須是瑪瑙，花臺是赤真珠。它高八十四百千由旬，縱橫也都是一百千由旬。這朵分陀利花散發出的香氣和光芒，照耀遍佈十方佛剎微塵數的世界。婆羅門啊！在十方佛剎微塵數的世界中，那些四大不調、身患疾病、諸根不全、精神錯亂、失去心智的眾生，他們只要見到分陀利花的光芒，聞到它的香氣，一切疾病都會消除，恢復本來的心智。那些已經死去很久，骨骸尚未分離的眾生，分陀利花的光芒照到他們的骸骨，香氣薰染觸及之後，這些骸骨都會立刻復活，恢復健康，見到自己的親人，和他們一起在園中嬉戲玩樂，享受五欲之樂，聚會結束之後，他們都會往生到梵天，在那裡長久居住，壽命無量，在那裡終結之後，不會再投生到其他地方。婆羅門啊！就像那朵成華剎一樣，就像初升的太陽，各種花朵舒展開來，香氣和顏色都顯現出來，有的高百由旬，有的甚至高千由旬，為眾生消除各種疾病。同樣，你這位善男子！我如來就像慧日出世，就像太陽出來照耀各種花朵，使它們都舒展開來，光彩明亮，消除眾生各種疾病和煩惱。善男子！我今天出世也是這樣，用慈悲的光芒覆蓋眾生，啓發眾生先前種下的善根，又用三種地來安立眾生。你也應該勸化無量阿僧祇的眾生，讓他們在阿耨多羅三藐三菩提中安住，引導他們來到我這裡。那些眾生都會在我面前各自發愿，隨自己的意願選擇佛土，有的選擇清凈的佛土，有的選擇不清凈的佛土，我也會隨他們的意願給他們授記。善男子！那些在我這裡的菩薩，選擇清凈的佛土，度化那些容易教化、已經種下善根的眾生，這才是菩薩摩訶薩。那些沒有大丈夫行的人，心中也沒有大悲心。 現代漢語譯本：在華剎之中，有一朵分陀利花出現，此花堅固如金剛，琉璃為莖，百曲盤繞，黃金為葉，瑪瑙為須，花臺是赤真珠，高八十四百千由旬，縱橫也都是一百千由旬。這朵分陀利花的香氣和光芒，照耀遍佈十方佛剎微塵數的世界。婆羅門！在十方佛剎微塵數的世界中，那些四大不調、身患疾病、諸根不全、狂顛錯亂、失去心智的眾生，他們只要見到分陀利花的光芒，聞到它的香氣，一切疾病都會消除，恢復本來的心智。那些已經死去很久，骨骸尚未分離的眾生，分陀利花的光芒照到他們的骸骨，香氣薰染觸及之後，這些骸骨都會立刻復活，恢復健康，見到自己的親人，和他們一起在園中嬉戲玩樂，享受五欲之樂，聚會結束之後，他們都會往生到梵天，在那裡長久居住，壽命無量，在那裡終結之後，不會再投生到其他地方。婆羅門！就像那朵成華剎一樣，就像初升的太陽，各種花朵舒展開來，香氣和顏色都顯現出來，有的高百由旬，有的甚至高千由旬，為眾生消除各種疾病。同樣，你這位善男子！我如來就像慧日出世，就像太陽出來照耀各種花朵，使它們都舒展開來，光彩明亮，消除眾生各種疾病和煩惱。善男子！我今天出世也是這樣，用慈悲的光芒覆蓋眾生，啓發眾生先前種下的善根，又用三種地來安立眾生。你也應該勸化無量阿僧祇的眾生，讓他們在阿耨多羅三藐三菩提中安住，引導他們來到我這裡。那些眾生都會在我面前各自發愿，隨自己的意願選擇佛土，有的選擇清凈的佛土，有的選擇不清凈的佛土，我也會隨他們的意願給他們授記。善男子！那些在我這裡的菩薩，選擇清凈的佛土，度化那些容易教化、已經種下善根的眾生，這才是菩薩摩訶薩。那些沒有大丈夫行的人，心中也沒有大悲心。
English version: In the flower realm, there appears a pundarika flower, which is as firm as diamond. Its stem is made of lapis lazuli with a hundred curves, its leaves are of gold, its stamens are of agate, and its calyx is of red pearls. It is eighty-four hundred thousand yojanas high, and its width and breadth are also one hundred thousand yojanas. The fragrance and light of this pundarika flower illuminate the countless worlds of the ten directions, as numerous as dust particles. O Brahmin! Among the beings in those countless worlds of the ten directions, those who suffer from imbalances of the four elements, are afflicted with diseases, have incomplete faculties, are mentally deranged, or have lost their minds, upon seeing the light of the pundarika flower and smelling its fragrance, all their illnesses will be cured, and they will regain their original minds. Those beings who have been dead for a long time, whose bones have not yet separated, when the light of the pundarika flower shines upon their bones and the fragrance touches them, these bones will immediately come back to life, recover their health, see their relatives, and play and enjoy themselves in the gardens with them, indulging in the five desires. After the gatherings end, they will all be reborn in the Brahma realm, where they will live for a long time, with immeasurable lifespans. After their lives there end, they will not be reborn elsewhere. O Brahmin! Just like that flower realm, like the rising sun, all kinds of flowers bloom, and their fragrance and colors appear, some are a hundred yojanas high, and some are even a thousand yojanas high, eliminating various diseases for sentient beings. Similarly, you good man! I, the Tathagata, am like the sun of wisdom appearing in the world. Just as the sun shines upon all the flowers, causing them to bloom, bright and clear, eliminating various diseases and afflictions of sentient beings. Good man! My appearance in the world today is also like this. I cover sentient beings with the light of compassion, awaken the good roots that sentient beings have previously planted, and establish sentient beings in the three grounds. You should also persuade countless asamkhya beings to abide in Anuttara-samyak-sambodhi and lead them to me. Those beings will all make vows before me, choosing their Buddha lands according to their wishes. Some choose pure lands, and some choose impure lands, and I will also give them predictions according to their wishes. Good man! Those Bodhisattvas who are with me, choose pure Buddha lands, and liberate those sentient beings who are easy to teach and have already planted good roots. This is called a Bodhisattva Mahasattva. Those who do not have the conduct of a great man do not have great compassion in their hearts. English version: In the realm of flowers, there appears a pundarika flower, which is as firm as diamond, with a stem of lapis lazuli, winding in a hundred curves, leaves of gold, stamens of agate, and a calyx of red pearls. It is eighty-four hundred thousand yojanas high, and its width and breadth are also one hundred thousand yojanas. The fragrance and light of this pundarika flower illuminate the countless worlds of the ten directions, as numerous as dust particles. O Brahmin! Among the beings in those countless worlds of the ten directions, those who suffer from imbalances of the four elements, are afflicted with diseases, have incomplete faculties, are mentally deranged, or have lost their minds, upon seeing the light of the pundarika flower and smelling its fragrance, all their illnesses will be cured, and they will regain their original minds. Those beings who have been dead for a long time, whose bones have not yet separated, when the light of the pundarika flower shines upon their bones and the fragrance touches them, these bones will immediately come back to life, recover their health, see their relatives, and play and enjoy themselves in the gardens with them, indulging in the five desires. After the gatherings end, they will all be reborn in the Brahma realm, where they will live for a long time, with immeasurable lifespans. After their lives there end, they will not be reborn elsewhere. O Brahmin! Just like that flower realm, like the rising sun, all kinds of flowers bloom, and their fragrance and colors appear, some are a hundred yojanas high, and some are even a thousand yojanas high, eliminating various diseases for sentient beings. Similarly, you good man! I, the Tathagata, am like the sun of wisdom appearing in the world. Just as the sun shines upon all the flowers, causing them to bloom, bright and clear, eliminating various diseases and afflictions of sentient beings. Good man! My appearance in the world today is also like this. I cover sentient beings with the light of compassion, awaken the good roots that sentient beings have previously planted, and establish sentient beings in the three grounds. You should also persuade countless asamkhya beings to abide in Anuttara-samyak-sambodhi and lead them to me. Those beings will all make vows before me, choosing their Buddha lands according to their wishes. Some choose pure lands, and some choose impure lands, and I will also give them predictions according to their wishes. Good man! Those Bodhisattvas who are with me, choose pure Buddha lands, and liberate those sentient beings who are easy to teach and have already planted good roots. This is called a Bodhisattva Mahasattva. Those who do not have the conduct of a great man do not have great compassion in their hearts.
。彼諸菩薩不為悲一切眾生故求阿耨多羅三藐三菩提，所可取凈佛土捨棄困厄。有菩薩求聲聞、辟支佛乘眾生佛土，彼諸菩薩意無善智，有立如是愿，我等當於無聲聞、辟支佛，無集不善根，無女人，無地獄、畜生、餓鬼佛土中，得成阿耨多羅三藐三菩提。聲聞、辟支佛但為求大乘菩薩純說摩訶衍法。求我逮菩提已，得長壽命久住多劫，為凈意易化諸善根眾說法。是故彼諸菩薩意無善智，是故不名摩訶薩也。』
「善男子！時寶藏如來申臂，於五指端種種無量色，無量百千色光，彼諸光明照于東方無量阿僧祇佛土。于彼有世界名鴦崛吒，其世界中人壽三十歲，顏色醜惡，無慚無愧，集不善根，身長三肘。其中佛號月明如來、應供、正遍知，現在住世，為諸四眾說三乘法。
「善男子！此諸大眾見彼佛土如來及諸眾生，寶藏如來普告大眾言：『彼月明如來過去無量阿僧祇劫，于寶蓋照踴如來前，初發阿耨多羅三藐三菩提心；亦勸化多億那由他眾生，于阿耨多羅三藐三菩提令住其中。隨彼眾生，于寶蓋照踴如來前，立愿取佛土莊嚴，有取凈土，有取不凈五濁。于中彼摩訶薩初勸我阿耨多羅三藐三菩提，我于彼寶蓋照踴如來前，立阿耨多羅三藐三菩提愿，取此五濁佛土莊嚴
現代漢語譯本：『那些菩薩不是爲了憐憫一切眾生而尋求無上正等正覺，他們所選擇的清凈佛土捨棄了困苦厄難。有些菩薩尋求聲聞、辟支佛的乘法，他們的佛土中也有眾生，這些菩薩心中沒有善巧智慧，他們立下這樣的願望：『我們應當在沒有聲聞、辟支佛，沒有聚集不善根，沒有女人，沒有地獄、畜生、餓鬼的佛土中，成就無上正等正覺。』聲聞、辟支佛只是爲了尋求大乘菩薩而純粹宣說大乘佛法。他們尋求我證得菩提后，能夠長壽久住多劫，爲了清凈心意容易教化的善根眾生說法。因此，這些菩薩心中沒有善巧智慧，所以不被稱為摩訶薩。』 『善男子！』這時，寶藏如來伸出手臂，從五指端發出種種無量色彩，無量百千種色光，這些光明照耀到東方無量阿僧祇佛土。在那些佛土中，有一個世界名為鴦崛吒，那個世界的人壽命三十歲，容貌醜陋，沒有慚愧之心，聚集不善根，身高三肘。其中有一尊佛名為月明如來、應供、正遍知，現在住世，為四眾弟子宣說三乘佛法。 『善男子！』這些大眾看到那個佛土的如來和眾生，寶藏如來普告大眾說：『那位月明如來在過去無量阿僧祇劫前，在寶蓋照踴如來面前，初次發起了無上正等正覺之心；他也勸化了多億那由他的眾生，讓他們安住于無上正等正覺之中。』隨著那些眾生，在寶蓋照踴如來面前，立下願望，選擇佛土的莊嚴，有的選擇清凈的佛土，有的選擇不凈的五濁惡世。其中，那位摩訶薩最初勸我發起了無上正等正覺之心，我在寶蓋照踴如來面前，立下無上正等正覺的願望，選擇了這個五濁惡世的佛土莊嚴。
English version: 'Those Bodhisattvas do not seek Anuttara-samyak-sambodhi out of compassion for all sentient beings; they choose pure Buddha-lands, abandoning those with hardship and suffering. Some Bodhisattvas seek the vehicle of Sravakas and Pratyekabuddhas, and their Buddha-lands also contain sentient beings. These Bodhisattvas lack skillful wisdom in their minds, and they make such vows: 『We shall attain Anuttara-samyak-sambodhi in a Buddha-land without Sravakas or Pratyekabuddhas, without the accumulation of unwholesome roots, without women, and without hells, animals, or hungry ghosts.』 Sravakas and Pratyekabuddhas only purely expound the Mahayana Dharma for the sake of seeking Mahayana Bodhisattvas. They seek that after I attain Bodhi, I may live long and abide for many kalpas, teaching the Dharma to sentient beings with pure minds and easily cultivated wholesome roots. Therefore, these Bodhisattvas lack skillful wisdom in their minds, and thus they are not called Mahasattvas.' 'Good man!' At that time, the Tathagata Ratnagarbha extended his arm, and from the tips of his five fingers emanated various immeasurable colors, countless hundreds and thousands of colored lights. These lights illuminated immeasurable Asankhya Buddha-lands in the east. Among those lands, there is a world called Angulita, where the people have a lifespan of thirty years, are ugly in appearance, have no shame or remorse, accumulate unwholesome roots, and are three cubits tall. In that world, there is a Buddha named Chandrarashmi Tathagata, Arhat, Samyak-sambuddha, who is currently dwelling in the world, expounding the Three Vehicles of Dharma to the fourfold assembly. 'Good man!' When this great assembly saw the Tathagata and sentient beings of that Buddha-land, the Tathagata Ratnagarbha proclaimed to the assembly: 『That Chandrarashmi Tathagata, in the past, countless Asankhya kalpas ago, in front of the Tathagata Ratnavyuha-abhirudita, first generated the mind of Anuttara-samyak-sambodhi; he also encouraged many billions of nayutas of sentient beings to abide in Anuttara-samyak-sambodhi.』 Following those sentient beings, in front of the Tathagata Ratnavyuha-abhirudita, they made vows to choose the adornments of their Buddha-lands, some choosing pure lands, and some choosing impure five turbidities. Among them, that Mahasattva initially encouraged me to generate the mind of Anuttara-samyak-sambodhi, and in front of the Tathagata Ratnavyuha-abhirudita, I made the vow of Anuttara-samyak-sambodhi, choosing the adornment of this five turbidities Buddha-land.
。時彼如來嘆我善哉，授我阿耨多羅三藐三菩提記。善丈夫！時善知識勸我菩提者，彼自立愿取極重結五濁惡土造無間業，乃至集不善根心意燋枯墜在生死曠野眾生，取而攝度。爾時于彼十方無量阿僧祇余世界中現在住世諸佛世尊，為彼遣使亦致善哉，即為立字，名善大悲照明。彼大悲照明菩薩摩訶薩，是我善知識，饒益於我。成佛未久，今在鴦崛吒世界三十歲世人中轉正法輪。彼亦逮菩提已，於十方無量阿僧祇世界中現在住世諸佛世尊遣使供養，是彼先初勸化阿耨多羅三藐三菩提令住其中者；是彼先所勸化檀波羅蜜乃至般若波羅蜜令住其中者；彼諸佛世尊知念先恩遣信與彼如來。
「『婆羅門！汝觀彼諸佛世尊，于佛土長壽凈意易化眾生而作佛事。彼月明如來於如是五濁國成佛，為無間業乃至集不善根眾生，如是短命中極多作佛事，不捨棄聲聞、辟支佛而說法為如是。汝善丈夫！此一切菩薩眾無能及者，立愿最妙，取五濁惡剎造無間業乃至集不善根而攝度之。又彼諸菩薩取凈佛土，除地獄、畜生、餓鬼，捨棄聲聞、辟支佛，取度凈意易化已種善根者，是諸菩薩名曰如花，非摩訶薩、非分陀利，有于易化善根熟中作佛事者。
「『婆羅門！菩薩有四懈怠
現代漢語譯本：當時，那位如來讚歎我『善哉』，並授記我將證得阿耨多羅三藐三菩提。善男子！當時，那位善知識勸我發菩提心，他自己立下誓願，要到充滿極重煩惱、五濁惡世的國土，造作無間地獄的惡業，乃至聚集不善的根源，使心意焦枯，墜落在生死曠野的眾生，他都要攝受並度化他們。那時，在十方無量阿僧祇的其他世界中，現在住世的諸佛世尊，也為他派遣使者，並稱贊『善哉』，併爲他立名，叫做『善大悲照明』。那位善大悲照明菩薩摩訶薩，是我的善知識，對我饒益良多。他成佛不久，現在在鴦崛吒世界，為三十歲世人轉正法輪。他證得菩提后，十方無量阿僧祇世界中，現在住世的諸佛世尊派遣使者供養他，因為他是最初勸化他們發阿耨多羅三藐三菩提，並令他們安住其中的人；他是最初勸化他們修習檀波羅蜜乃至般若波羅蜜，並令他們安住其中的人；那些諸佛世尊感念他先前的恩德，派遣使者去拜訪那位如來。 『婆羅門！你看看那些諸佛世尊，在佛土中長壽，心意清凈，容易教化的眾生那裡成就佛事。而那位月明如來，在這樣的五濁惡世成佛，為那些造作無間地獄惡業，乃至聚集不善根的眾生，在如此短暫的壽命中，成就極多的佛事，不捨棄聲聞、辟支佛，而為他們說法。善男子！這一切菩薩眾都無法與他相比，他所立的誓願最為殊勝，他選擇在五濁惡世的國土，造作無間地獄的惡業，乃至聚集不善根，卻能攝受並度化他們。還有那些菩薩，他們選擇清凈的佛土，排除地獄、畜生、餓鬼，捨棄聲聞、辟支佛，只度化那些心意清凈、容易教化、已經種下善根的眾生，這些菩薩就像花朵一樣，不是摩訶薩，也不是分陀利，他們只是在容易教化、善根成熟的眾生中成就佛事。』 『婆羅門！菩薩有四種懈怠』
English version: At that time, that Tathagata praised me, saying 'Excellent!' and prophesied that I would attain Anuttara-samyak-sambodhi. Good man! At that time, that good teacher encouraged me to seek Bodhi. He himself made a vow to go to a land filled with extremely heavy afflictions, a five-turbid evil world, to commit the evil deeds of the Avici hell, and even to gather the roots of unwholesomeness, causing his mind to be scorched and withered, and to fall into the wilderness of birth and death. He would take and liberate all those beings. At that time, in the immeasurable Asankhya other worlds of the ten directions, the Buddhas, World Honored Ones, who were currently living in the world, also sent messengers to him, and praised him, saying 'Excellent!' and gave him the name 'Good Great Compassion Illumination'. That Bodhisattva Mahasattva, Good Great Compassion Illumination, was my good teacher, and benefited me greatly. He became a Buddha not long ago, and is now in the Angulita world, turning the Dharma wheel for the thirty-year-old people of the world. After he attained Bodhi, the Buddhas, World Honored Ones, who are currently living in the world in the immeasurable Asankhya worlds of the ten directions, sent messengers to make offerings to him, because he was the first to encourage them to develop Anuttara-samyak-sambodhi and to let them abide in it; he was the first to encourage them to practice Dana Paramita and even Prajna Paramita and to let them abide in it; those Buddhas, World Honored Ones, remembering his previous kindness, sent messengers to visit that Tathagata. 『Brahmin! You see those Buddhas, World Honored Ones, who accomplish Buddha deeds in Buddha lands where beings are long-lived, pure-minded, and easy to teach. But that Moon Bright Tathagata, having become a Buddha in such a five-turbid evil world, for those beings who commit the evil deeds of the Avici hell, and even gather the roots of unwholesomeness, in such a short life, accomplishes extremely many Buddha deeds, without abandoning the Sravakas and Pratyekabuddhas, and teaches the Dharma for them. Good man! None of all these Bodhisattvas can compare to him. The vow he made is the most excellent. He chose to commit the evil deeds of the Avici hell in the land of the five-turbid evil world, and even gather the roots of unwholesomeness, yet he is able to take and liberate them. And those Bodhisattvas, they choose pure Buddha lands, excluding hell, animals, and hungry ghosts, abandoning Sravakas and Pratyekabuddhas, only liberating those beings who are pure-minded, easy to teach, and have already planted good roots. These Bodhisattvas are like flowers, not Mahasattvas, not Pundarika. They only accomplish Buddha deeds among those who are easy to teach and whose good roots are mature.』 『Brahmin! There are four kinds of laziness for Bodhisattvas』
。何謂為四？一者，立愿于凈佛土；二者，愿凈意眾生中而作佛事；三者，愿逮菩提已不說聲聞辟支佛乘；四者，愿逮菩提已長壽作佛。是為菩薩四懈怠地。是故彼諸菩薩名曰如華，非分陀利、非摩訶薩。婆羅門！此大菩薩眾，其譬如是。除彼由毗師紐，取不凈佛土，攝度亂結眾生，于賢劫中亦復少有。善男子！菩薩摩訶薩有四精進。何謂為四？一者，愿不凈佛剎；二者，愿不凈意眾生中作佛事；三者，愿逮菩提已說聲聞、辟支佛乘；四者，愿逮菩提已壽命處中不長不短。是為菩薩摩訶薩四精進。是故彼諸菩薩，謂如分陀利不似如華，是故彼謂菩薩摩訶薩。婆羅門！譬如汝今日于無量阿僧祇菩薩眾中善授剎記，于如來前大悲分陀利出，汝妙愿攝度無間業，乃至集不善根，取重五濁佛土。善丈夫！以汝大悲音故，十方佛剎微塵數諸佛世尊，遣使稱汝善哉，為汝立大悲名，又此一切大眾事供養汝。汝大悲！于當來世過一恒河沙數阿僧祇、於二恒河沙阿僧祇少余，于彼娑訶佛剎，于賢大劫百二十歲世人老病所困盲冥之中，世無導師、集不善根因於邪道、曠野眾生造無間業，誹謗賢聖非毀正法犯根罪中，乃至如前所說充滿於世。汝為如來、明行足乃至佛、世尊，轉正法輪降自在魔伏諸結魔，名稱流佈十方無量無邊佛土
什麼是四種懈怠？第一，發願在清凈的佛土成佛；第二，發願在心不清凈的眾生中行佛事；第三，發願證得菩提后不說聲聞、辟支佛乘；第四，發願證得菩提后長壽成佛。這被稱為菩薩的四種懈怠之地。因此，這些菩薩被稱為如花，而非分陀利、非摩訶薩。婆羅門！這些大菩薩眾，他們的譬喻就是這樣。除了那些由毗濕奴所化現，選擇不凈佛土，攝受度化煩惱纏縛的眾生，在賢劫中也少有。善男子！菩薩摩訶薩有四種精進。什麼是四種？第一，發願在不凈的佛剎成佛；第二，發願在心不清凈的眾生中行佛事；第三，發願證得菩提后說聲聞、辟支佛乘；第四，發願證得菩提后壽命適中，不長不短。這被稱為菩薩摩訶薩的四種精進。因此，這些菩薩被稱為如分陀利，不像如花，因此他們被稱為菩薩摩訶薩。婆羅門！譬如你今天在無量阿僧祇菩薩眾中善於接受授記，在如來面前，大悲分陀利出現，你以妙愿攝受度化無間業，乃至聚集不善根，選擇充滿五濁的佛土。善丈夫！因為你的大悲音聲，十方佛剎微塵數諸佛世尊，派遣使者稱讚你善哉，為你立大悲之名，而且這一切大眾都供養你。你的大悲！在未來世，經過一恒河沙數阿僧祇，在二恒河沙阿僧祇少余的時間后，在那個娑婆佛剎，在賢劫中，一百二十歲的人們被衰老和疾病所困擾，處於盲目無知的狀態中，世間沒有導師，聚集不善根，因為邪道，曠野眾生造作無間業，誹謗賢聖，詆譭正法，犯下根本罪，乃至如前所說充滿於世。你將成為如來、明行足乃至佛、世尊，轉正法輪，降伏自在魔，降伏一切煩惱魔，名稱流佈十方無量無邊的佛土。 什麼是四種懈怠？第一是發願在清凈的佛土成佛；第二是發願在心不清凈的眾生中行佛事；第三是發願證得菩提后不說聲聞、辟支佛乘；第四是發願證得菩提后長壽成佛。這被稱為菩薩的四種懈怠之地。因此，這些菩薩被稱為如花，而非分陀利、非摩訶薩。婆羅門！這些大菩薩眾，他們的譬喻就是這樣。除了那些由毗濕奴所化現，選擇不凈佛土，攝受度化煩惱纏縛的眾生，在賢劫中也少有。善男子！菩薩摩訶薩有四種精進。什麼是四種？第一是發願在不凈的佛剎成佛；第二是發願在心不清凈的眾生中行佛事；第三是發願證得菩提后說聲聞、辟支佛乘；第四是發願證得菩提后壽命適中，不長不短。這被稱為菩薩摩訶薩的四種精進。因此，這些菩薩被稱為如分陀利，不像如花，因此他們被稱為菩薩摩訶薩。婆羅門！譬如你今天在無量阿僧祇菩薩眾中善於接受授記，在如來面前，大悲分陀利出現，你以妙愿攝受度化無間業，乃至聚集不善根，選擇充滿五濁的佛土。善丈夫！因為你的大悲音聲，十方佛剎微塵數諸佛世尊，派遣使者稱讚你善哉，為你立大悲之名，而且這一切大眾都供養你。你的大悲！在未來世，經過一恒河沙數阿僧祇，在二恒河沙阿僧祇少余的時間后，在那個娑婆佛剎，在賢劫中，一百二十歲的人們被衰老和疾病所困擾，處於盲目無知的狀態中，世間沒有導師，聚集不善根，因為邪道，曠野眾生造作無間業，誹謗賢聖，詆譭正法，犯下根本罪，乃至如前所說充滿於世。你將成為如來、明行足乃至佛、世尊，轉正法輪，降伏自在魔，降伏一切煩惱魔，名稱流佈十方無量無邊的佛土。
What are the four kinds of laxity? First, it is to vow to attain Buddhahood in a pure Buddha-land; second, it is to vow to perform Buddha-works among sentient beings with impure minds; third, it is to vow not to preach the Sravaka and Pratyekabuddha vehicles after attaining Bodhi; fourth, it is to vow to attain Buddhahood with a long lifespan after attaining Bodhi. These are called the four places of laxity for Bodhisattvas. Therefore, these Bodhisattvas are called like flowers, not Pundarika, not Mahasattvas. Brahmin! These great Bodhisattva assemblies are like this. Except for those who are transformed by Vishnu, who choose impure Buddha-lands, and who gather and liberate sentient beings entangled in afflictions, there are few in the Bhadrakalpa. Good man! Bodhisattva Mahasattvas have four kinds of diligence. What are the four? First, it is to vow to attain Buddhahood in an impure Buddha-land; second, it is to vow to perform Buddha-works among sentient beings with impure minds; third, it is to vow to preach the Sravaka and Pratyekabuddha vehicles after attaining Bodhi; fourth, it is to vow to have a moderate lifespan, neither long nor short, after attaining Bodhi. These are called the four kinds of diligence for Bodhisattva Mahasattvas. Therefore, these Bodhisattvas are called like Pundarika, not like flowers, and therefore they are called Bodhisattva Mahasattvas. Brahmin! For example, today you are good at receiving predictions among countless Asankhya Bodhisattva assemblies. In front of the Tathagata, the great compassionate Pundarika appears. With your wonderful vows, you gather and liberate those who commit the karma of the Avici hell, and even gather unwholesome roots, choosing a Buddha-land filled with the five turbidities. Good man! Because of your great compassionate voice, countless Buddhas, World Honored Ones, in the ten directions, send messengers to praise you, saying 'Well done!' They establish the name of great compassion for you, and all these assemblies make offerings to you. Your great compassion! In the future world, after one Ganges sand number of Asankhyas, and a little more than two Ganges sand number of Asankhyas, in that Saha Buddha-land, in the Bhadrakalpa, people of one hundred and twenty years old are troubled by old age and sickness, in a state of blindness and ignorance, the world has no guide, they gather unwholesome roots, because of evil paths, wild sentient beings commit the karma of the Avici hell, slander the virtuous, defame the Dharma, commit root sins, and even as previously said, fill the world. You will become the Tathagata, the one with perfect knowledge and conduct, even the Buddha, the World Honored One, turning the wheel of the Dharma, subduing the Mara of freedom, subduing all the Mara of afflictions, and your name will spread throughout the countless Buddha-lands in the ten directions. What are the four kinds of laxity? The first is to vow to attain Buddhahood in a pure Buddha-land; the second is to vow to perform Buddha-works among sentient beings with impure minds; the third is to vow not to preach the Sravaka and Pratyekabuddha vehicles after attaining Bodhi; the fourth is to vow to attain Buddhahood with a long lifespan after attaining Bodhi. These are called the four places of laxity for Bodhisattvas. Therefore, these Bodhisattvas are called like flowers, not Pundarika, not Mahasattvas. Brahmin! These great Bodhisattva assemblies are like this. Except for those who are transformed by Vishnu, who choose impure Buddha-lands, and who gather and liberate sentient beings entangled in afflictions, there are few in the Bhadrakalpa. Good man! Bodhisattva Mahasattvas have four kinds of diligence. What are the four? The first is to vow to attain Buddhahood in an impure Buddha-land; the second is to vow to perform Buddha-works among sentient beings with impure minds; the third is to vow to preach the Sravaka and Pratyekabuddha vehicles after attaining Bodhi; the fourth is to vow to have a moderate lifespan, neither long nor short, after attaining Bodhi. These are called the four kinds of diligence for Bodhisattva Mahasattvas. Therefore, these Bodhisattvas are called like Pundarika, not like flowers, and therefore they are called Bodhisattva Mahasattvas. Brahmin! For example, today you are good at receiving predictions among countless Asankhya Bodhisattva assemblies. In front of the Tathagata, the great compassionate Pundarika appears. With your wonderful vows, you gather and liberate those who commit the karma of the Avici hell, and even gather unwholesome roots, choosing a Buddha-land filled with the five turbidities. Good man! Because of your great compassionate voice, countless Buddhas, World Honored Ones, in the ten directions, send messengers to praise you, saying 'Well done!' They establish the name of great compassion for you, and all these assemblies make offerings to you. Your great compassion! In the future world, after one Ganges sand number of Asankhyas, and a little more than two Ganges sand number of Asankhyas, in that Saha Buddha-land, in the Bhadrakalpa, people of one hundred and twenty years old are troubled by old age and sickness, in a state of blindness and ignorance, the world has no guide, they gather unwholesome roots, because of evil paths, wild sentient beings commit the karma of the Avici hell, slander the virtuous, defame the Dharma, commit root sins, and even as previously said, fill the world. You will become the Tathagata, the one with perfect knowledge and conduct, even the Buddha, the World Honored One, turning the wheel of the Dharma, subduing the Mara of freedom, subduing all the Mara of afflictions, and your name will spread throughout the countless Buddha-lands in the ten directions.
。汝當有大聲聞眾一千二百五十比丘，當於四十五年中，如是漸漸具作佛事如所立愿。于爾時是大王無量凈當名阿彌陀，于無量劫中具作佛事。如是，汝大悲！于娑訶佛剎賢大劫百二十歲世人中，於四十五年如是成滿大具佛事。汝善丈夫！當以無上般涅槃后正法住世過千歲，正法滅后，善丈夫！汝色身舍利亦如是作佛事如汝愿，于爾所時化度眾生如前所說。』
大乘悲分陀利經大師立誓品第二十一
「善男子，爾時有梵名螺髻，彼言：『汝善丈夫！于無量阿僧祇劫中行菩薩行時，在所生處我常為汝給使，隨順供奉猶如僮僕，于最後身愿為汝父。善丈夫！汝逮菩提已，為汝第一檀越，汝當授我阿耨多羅三藐三菩提記。』時有女海神名曰調意，彼言：『在所生處乃至最後身，我為汝母生育于汝。汝大悲！逮菩提已，亦授我阿耨多羅三藐三菩提記。』時有女地神名水儀，彼言：『在所生處乃至最後身，我為汝母，汝逮菩提已，授我阿耨多羅三藐三菩提記。』時有二釋，一名親近，二名雪思念，彼二俱言：『汝大悲！在所生處乃至逮菩提已，我等為汝神足智慧上首聲聞。』復有一釋，名曰善現手，彼言：『大悲！在所生處乃至最後身，我為汝子
現代漢語譯本：你應當有一千二百五十位大聲聞比丘的僧團，在四十五年中，像這樣逐漸完成佛事，如同你所立下的誓願。那時，大王無量凈將名為阿彌陀，在無量劫中完成佛事。像這樣，你這位大悲者！在娑婆佛土賢劫一百二十歲的人世間，用四十五年完成佛事。你這位善男子！在無上般涅槃后，正法住世超過千年，正法滅后，善男子！你的色身舍利也會像你所愿的那樣行佛事，在那段時間裡教化眾生，如同之前所說的那樣。 這是《大乘悲分陀利經》大師立誓品第二十一的內容。 『善男子，那時有一位梵天名叫螺髻，他說：『你這位善男子！在無量阿僧祇劫中修行菩薩道時，無論你轉生到哪裡，我都會一直為你效勞，順從地供奉你，就像僕人一樣，在你的最後一生，我願做你的父親。善男子！當你證得菩提后，我將成為你第一位的施主，你應當給我授記阿耨多羅三藐三菩提。』當時有一位海神女名叫調意，她說：『無論你轉生到哪裡，直到你的最後一生，我都會做你的母親，生育你。你這位大悲者！當你證得菩提后，也請給我授記阿耨多羅三藐三菩提。』當時有一位地神女名叫水儀，她說：『無論你轉生到哪裡，直到你的最後一生，我都會做你的母親，當你證得菩提后，請給我授記阿耨多羅三藐三菩提。』當時有兩位釋迦族人，一個名叫親近，一個名叫雪思念，他們都說：『你這位大悲者！無論你轉生到哪裡，直到你證得菩提，我們都將成為你神通智慧第一的上首聲聞。』還有一位釋迦族人，名叫善現手，他說：『大悲者！無論你轉生到哪裡，直到你的最後一生，我都會做你的兒子。
English version: You shall have a great assembly of twelve hundred and fifty Bhikkhus, and within forty-five years, you will gradually accomplish the Buddha's work as you have vowed. At that time, King Immeasurable Purity will be named Amitabha, and he will accomplish the Buddha's work in immeasurable kalpas. Thus, you, Great Compassionate One! In the Saha Buddha-field, in the world of beings with a lifespan of one hundred and twenty years in the virtuous kalpa, you will complete the great work of the Buddha in forty-five years. You, good man! After your supreme Parinirvana, the True Dharma will remain in the world for over a thousand years. After the True Dharma has perished, good man! Your relics will also perform the Buddha's work as you have wished, and during that time, you will convert beings as previously stated. This is from the twenty-first chapter, 'The Master's Vow,' of the Mahayana Karunapundarika Sutra. 'Good man, at that time, there was a Brahma named Spiral Hair, who said: 'You, good man! While practicing the Bodhisattva path for immeasurable asamkhya kalpas, wherever you are born, I will always serve you, obediently attending to you like a servant. In your final life, I wish to be your father. Good man! After you attain Bodhi, I will be your first benefactor, and you should grant me the prediction of Anuttara-samyak-sambodhi.' At that time, there was a sea goddess named Harmonious Intent, who said: 'Wherever you are born, until your final life, I will be your mother, giving birth to you. You, Great Compassionate One! After you attain Bodhi, please also grant me the prediction of Anuttara-samyak-sambodhi.' At that time, there was an earth goddess named Water Ceremony, who said: 'Wherever you are born, until your final life, I will be your mother. After you attain Bodhi, please grant me the prediction of Anuttara-samyak-sambodhi.' At that time, there were two Shakyas, one named Close and the other named Snow Thought, who both said: 'You, Great Compassionate One! Wherever you are born, until you attain Bodhi, we will be your foremost disciples with supernatural powers and wisdom.' There was also a Shakya named Well-Appeared Hand, who said: 'Great Compassionate One! Wherever you are born, until your final life, I will be your son.'
。』時有女山神名曰日壹，彼言：『大悲！汝在生處乃至最後身，我為汝妻。善丈夫！汝逮菩提已，授我阿耨多羅三藐三菩提記。』時有阿修羅名曰釧行，彼言：『大悲！汝在所生處，于無量阿僧祇劫中，善丈夫！汝行菩提行時，我當與汝作親族善友如奴僕使，汝最後身我當供給。善丈夫！汝逮菩提已，轉正法輪，初說法時我先證果，服法味得甘露，乃至除諸結使成阿羅漢。略說，爾時恒河沙數天、龍、阿修羅、世人，隨順大悲立愿受度。』
「時有一邪命，名曰壞想，彼言：『大婆羅門！我為汝友助成眾事，我當所在生處無量阿僧祇劫中，為汝同師友及作親屬，又常至汝所為乞衣服、臥具，像馬、車乘、輦輿、聚落、城郭，男女、妻妾及諸眷屬，皮肉、骨血、手足、耳目、鼻舌，及頭盡求索故。大婆羅門！我為汝友助成汝檀波羅蜜，乃至助成般若波羅蜜。大婆羅門！汝行菩提行時，我當如是助成六波羅蜜，乃至汝逮菩提，令我得聲聞處，受持八萬部法真為法師，汝當授我阿耨多羅三藐三菩提記
現代漢語譯本：當時有一位名叫日壹的女神，她說：『大悲啊！你從出生到最後一生，我都做你的妻子。善丈夫！你證得菩提后，請給我授阿耨多羅三藐三菩提的記別。』當時有一位名叫釧行的阿修羅，他說：『大悲啊！你無論轉生到哪裡，在無量阿僧祇劫中，善丈夫！當你修行菩提道時，我都會像親族好友一樣侍奉你，像奴僕一樣使喚，你最後一生我會供養你。善丈夫！你證得菩提后，轉動正法輪，初次說法時我先證果，品嚐法味得到甘露，乃至去除所有煩惱結使成為阿羅漢。簡而言之，當時有恒河沙數的天、龍、阿修羅、世人，都隨順大悲立下誓願接受度化。』 現代漢語譯本：『當時有一個邪命外道，名叫壞想，他說：『大婆羅門！我做你的朋友，幫助你成就一切事情，我無論轉生到哪裡，在無量阿僧祇劫中，都做你的老師、朋友和親屬，而且常常到你那裡乞討衣服、臥具、象馬、車乘、轎子、村落、城郭、男女、妻妾以及所有眷屬，甚至皮肉、骨血、手足、耳目、鼻舌，以及頭顱，我都全部索取。大婆羅門！我做你的朋友，幫助你成就佈施波羅蜜，乃至幫助你成就般若波羅蜜。大婆羅門！當你修行菩提道時，我將這樣幫助你成就六波羅蜜，乃至你證得菩提，讓我得到聲聞的果位，受持八萬部法，成為真正的法師，你應當給我授阿耨多羅三藐三菩提的記別。』
English version: At that time, there was a female mountain deity named Riyī, who said, 『Great Compassionate One! From your birth until your final life, I will be your wife. Good sir! After you attain Bodhi, please grant me the prediction of Anuttara-samyak-sambodhi.』 At that time, there was an Asura named Chuànxíng, who said, 『Great Compassionate One! Wherever you are born, for countless asamkhya kalpas, good sir! When you practice the Bodhi path, I will serve you like a relative and friend, like a servant, and in your final life, I will provide for you. Good sir! After you attain Bodhi, turn the wheel of the Dharma, and when you first preach the Dharma, I will be the first to attain the fruit, taste the flavor of the Dharma, obtain the nectar, and even eliminate all afflictions and become an Arhat. In short, at that time, countless beings like the sands of the Ganges River, including gods, dragons, Asuras, and people, followed the Great Compassionate One, made vows, and accepted salvation.』 English version: 『At that time, there was a heretic named Huàixiǎng, who said, 『Great Brahmin! I will be your friend and help you accomplish all things. Wherever I am born, for countless asamkhya kalpas, I will be your teacher, friend, and relative. Moreover, I will often come to you to beg for clothes, bedding, elephants, horses, carriages, palanquins, villages, cities, men, women, wives, concubines, and all relatives, even skin, flesh, bones, blood, hands, feet, ears, eyes, nose, tongue, and head, I will ask for everything. Great Brahmin! I will be your friend and help you accomplish the Dana Paramita, and even help you accomplish the Prajna Paramita. Great Brahmin! When you practice the Bodhi path, I will help you accomplish the Six Paramitas in this way, and even when you attain Bodhi, let me attain the state of a Sravaka, uphold the eighty-thousand sections of the Dharma, become a true Dharma master, and you should grant me the prediction of Anuttara-samyak-sambodhi.』
。』
「善男子！大悲婆羅門聞彼語訖，五體禮寶藏如來足已，語彼壞想邪命言：『善哉，善哉！善丈夫！汝為我無上行友，汝乃能為我于無量阿僧祇那由他百千眾生處，從乞衣服乃至頭目故，我當歡喜凈心施與，令汝永無罪分。』
「善男子！時彼大悲菩薩摩訶薩，復白寶藏如來言：『世尊！若我在所生處，于無量阿僧祇億那由他百千劫中行阿耨多羅三藐三菩提行時，其有住我前從我求食，或以軟言，或以粗言，或輕調言，或正直言，從我求索。世尊！若我于求者所，一念之頃若生瞋恚不愛敬心施求果報，如是施者，令我永已不見十方無量阿僧祇余世界中現在住世說法諸佛，令我不成阿耨多羅三藐三菩提。世尊！我以凈心施與乞士，若受施者，于信施墮障礙善法，乃至析毛億分一者，令我永已不見諸佛。世尊！受施者乃至毛億分之一障善法者，令我墮阿鼻地獄中；如施飲食衣服亦爾。乃至乞者從我求頭或以軟語，或以粗語，或輕弄語，或以正直語，從我索頭。世尊！若我于求者所有一念頃若生瞋恚不愛敬心願求果者，令我永已不見諸佛。世尊！乃至令我入阿鼻地獄。如我行施，戒亦如是，乃至惠，乃至舍亦如是說
現代漢語譯本 『善男子！大悲婆羅門聽了這話后，五體投地禮拜寶藏如來的雙足，然後對那個持壞想的邪命外道說：『太好了，太好了！善丈夫！你真是我無上的修行道友，你竟然能爲了我，在無量阿僧祇那由他百千眾生那裡，乞求衣服乃至頭目，所以我應當歡喜地以清凈心施捨給你，讓你永遠沒有罪過。』 『善男子！』當時那位大悲菩薩摩訶薩，又對寶藏如來說：『世尊！如果我在所生之處，于無量阿僧祇億那由他百千劫中修行阿耨多羅三藐三菩提時，如果有眾生站在我面前向我乞求食物，或者用柔和的語言，或者用粗暴的語言，或者用輕佻的語言，或者用正直的語言，向我乞求。世尊！如果我對乞求者，哪怕只有一念之間生起嗔恨不愛敬的心，爲了求得果報而施捨，這樣的施捨，就讓我永遠都見不到十方無量阿僧祇其他世界中現在住世說法的諸佛，讓我不能成就阿耨多羅三藐三菩提。世尊！我以清凈心施捨給乞丐，如果受施者，因為接受佈施而障礙了善法，哪怕只有一根毛髮億分之一的程度，就讓我永遠都見不到諸佛。世尊！受施者哪怕只有毛髮億分之一的程度障礙了善法，就讓我墮入阿鼻地獄中；像施捨飲食衣服也是如此。乃至乞丐向我乞求頭顱，或者用柔和的語言，或者用粗暴的語言，或者用輕佻的語言，或者用正直的語言，向我索要頭顱。世尊！如果我對乞求者，哪怕只有一念之間生起嗔恨不愛敬的心，希望求得果報，就讓我永遠都見不到諸佛。世尊！乃至讓我墮入阿鼻地獄。我行佈施是這樣，持戒也是這樣，乃至惠施，乃至捨棄也是這樣說。』
English version 'Good man! After the great compassionate Brahmin heard those words, he prostrated himself with his five limbs at the feet of Tathagata Ratnagarbha, and then said to that heretic who held to the idea of destruction: 'Excellent, excellent! Good man! You are my supreme companion in practice, you are able to beg for clothes and even my head and eyes from countless asankhyeya nayuta hundreds of thousands of beings for my sake, therefore I should joyfully give to you with a pure mind, so that you will never have any sin.' 'Good man!' At that time, that great compassionate Bodhisattva Mahasattva, again said to Tathagata Ratnagarbha: 'World Honored One! If in all my births, during the countless asankhyeya billions of nayuta hundreds of thousands of kalpas that I practice Anuttara-samyak-sambodhi, if there are beings who stand before me and beg for food, or with gentle words, or with harsh words, or with frivolous words, or with honest words, beg from me. World Honored One! If I, towards the beggar, even for a single moment, give rise to anger and disrespect, and give in order to seek reward, such giving, may it cause me to never see the Buddhas who are now living and teaching in the countless asankhyeya other worlds of the ten directions, may I not attain Anuttara-samyak-sambodhi. World Honored One! I give to beggars with a pure mind, if the receiver of the gift, because of receiving the gift, obstructs good dharma, even to the extent of one billionth of a hair, may I never see the Buddhas. World Honored One! If the receiver of the gift obstructs good dharma even to the extent of one billionth of a hair, may I fall into the Avici hell; it is the same for giving food and clothing. Even if a beggar asks me for my head, either with gentle words, or with harsh words, or with frivolous words, or with honest words, asks me for my head. World Honored One! If I, towards the beggar, even for a single moment, give rise to anger and disrespect, hoping for reward, may I never see the Buddhas. World Honored One! May I even fall into the Avici hell. My practice of giving is like this, my practice of precepts is also like this, even my practice of generosity, even my practice of renunciation is also spoken of like this.'
。』
「善男子！爾時寶藏如來贊大悲菩薩摩訶薩言：『善哉，善哉！汝善丈夫！以大悲意立是妙愿。』善男子！時一切大眾，天、乾闥婆、阿修羅、世人，合掌而住，贊言：『善哉，善哉！仁善丈夫！以大悲意立是妙愿善勝堅固，仁亦以六和敬法滿足眾生。』善男子！如壞想邪命立愿受菩薩施，八萬四千眾生亦立愿。
「善男子！時大悲菩薩摩訶薩，聞八萬四千眾生立如是如壞想所立，生大歡喜，起叉手立，觀一切大眾已，悲喜交集而言：『甚奇未曾有，我當於彼窮法困弊大結散亂五濁惡世，為導師商主，為照為燈，無力無覺悟者我為示導，我乃能于初發心得此如是無上菩提行，及在所生處能受我頭、眼、耳、鼻、舌、手、足、血、肉、皮、骨，乃至受我飲食。』善男子！時彼大悲菩薩摩訶薩，還坐寶藏如來前，白佛言：『世尊！我在所生處無量阿僧祇那由他百千劫中，其有求索來至我所從我受施，若食若飲乃至受頭，從我手中受施，乃至析毛億分之一者，乃至菩提際。若我逮菩提已，從生死中不脫彼眾生，不授彼聲聞乘、辟支佛乘、大乘記者，令我永已不見現在十方諸佛世尊，令我不逮阿耨多羅三藐三菩提
現代漢語譯本 『善男子！那時，寶藏如來讚歎大悲菩薩摩訶薩說：『好啊，好啊！你這善男子！以大悲心立下如此妙愿。』善男子！當時，一切大眾，天、乾闥婆、阿修羅、世人，合掌而立，讚歎說：『好啊，好啊！仁善的丈夫！以大悲心立下如此妙愿，善妙殊勝而又堅固，您也以六和敬法滿足眾生。』善男子！如同壞想邪命之人立愿接受菩薩的佈施，八萬四千眾生也立下這樣的愿。 『善男子！當時，大悲菩薩摩訶薩，聽到八萬四千眾生立下如同壞想之人所立的愿，生起大歡喜，起身叉手而立，觀察一切大眾后，悲喜交集地說：『真是稀有，前所未有，我應當在那窮困、法衰、困頓、弊端、大結、散亂的五濁惡世中，作為導師和商主，作為照亮和燈火，對於無力無覺悟的人，我為他們指示引導，我才能在初發心時得到如此無上的菩提行，並且在所生之處，能夠接受我的頭、眼、耳、鼻、舌、手、足、血、肉、皮、骨，乃至接受我的飲食。』善男子！當時，那位大悲菩薩摩訶薩，回到寶藏如來面前坐下，對佛說：『世尊！我在所生之處無量阿僧祇那由他百千劫中，凡是有求索來到我這裡，從我這裡接受佈施的，無論是食物、飲品，乃至接受我的頭，從我手中接受佈施，哪怕是分割一根毛髮的億分之一，直到菩提之際。如果我證得菩提后，不能從生死中解脫那些眾生，不給他們授記聲聞乘、辟支佛乘、大乘，就讓我永遠不再見到現在十方諸佛世尊，讓我不能證得阿耨多羅三藐三菩提。』
English version 『Good man! At that time, the Tathagata Treasure praised the Mahasattva Great Compassion Bodhisattva, saying: 『Excellent, excellent! You good man! With great compassion, you have made this wonderful vow.』 Good man! At that time, all the assembly, including gods, gandharvas, asuras, and people, stood with their palms together, praising: 『Excellent, excellent! Benevolent man! With great compassion, you have made this wonderful vow, which is excellent, supreme, and firm. You also fulfill sentient beings with the six principles of harmony and respect.』 Good man! Just as those with corrupt views and wrong livelihoods make vows to receive the Bodhisattva's offerings, eighty-four thousand beings also made such vows. 『Good man! At that time, the Mahasattva Great Compassion Bodhisattva, hearing that eighty-four thousand beings had made vows like those with corrupt views, felt great joy. He stood up with his hands clasped, observed the entire assembly, and with mixed feelings of compassion and joy, said: 『It is truly rare and unprecedented. I shall, in that impoverished, dharma-decaying, distressed, flawed, chaotic, and turbulent five turbid world, be a guide and a merchant leader, a light and a lamp. For those who are powerless and unenlightened, I will show them the way. I am able to attain such supreme Bodhi practice at the very beginning of my aspiration, and in all my births, I can give my head, eyes, ears, nose, tongue, hands, feet, blood, flesh, skin, bones, and even my food.』 Good man! At that time, that Mahasattva Great Compassion Bodhisattva returned to sit before the Tathagata Treasure and said to the Buddha: 『World Honored One! In all my births throughout countless asamkhya nayuta hundreds of thousands of kalpas, if there are any who seek and come to me, receiving offerings from me, whether it be food, drink, or even my head, receiving offerings from my hands, even if it is a fraction of a hair, until the attainment of Bodhi. If, after I attain Bodhi, I do not liberate those beings from samsara, and do not give them predictions of the Sravaka Vehicle, Pratyekabuddha Vehicle, or Mahayana Vehicle, may I never see the Buddhas of the ten directions, and may I not attain Anuttara-samyak-sambodhi.』
。』
「善男子！寶藏如來複嘆彼大悲菩薩摩訶薩言：『善哉，善哉！善丈夫！汝菩提行愿如是如持，彌樓山如來先勸發心，於世自在明如來前，立如是菩提行愿，如是行菩提行。立愿已來過恒河沙數大劫，彼大丈夫于東方億百千佛土，最在邊持熾然世界百歲世人中，成阿耨多羅三藐三菩提。號智華無塵上勝菩提自在如來、應供、正遍知乃至佛、世尊，四十五年具作佛事已入無餘涅槃。大悲！時彼智華無塵上勝菩提自在如來般涅槃后，正法眼住千歲，正法滅后，像法亦住千歲。大悲！又彼智華無塵上勝菩提自在如來般涅槃后正法眼時，復于像法比丘比丘尼破戒、惡法、邪行、非行、無慚、無愧，毀供養法無有慚愧，斷截四方僧及現前僧衣服、飲食、臥具、湯藥、種種供具而自入，若自食若與俗人。大悲！時彼智華無塵上勝菩提自在如來，先授彼一切三乘記。大悲！其有眾生於彼如來法中著染袈裟者，先授彼一切三乘不退轉記。其有犯根罪比丘、比丘尼、優婆塞、優婆夷，先於彼如來有師事者，善根故亦授三乘不退轉記。』
「善男子！大悲菩薩摩訶薩重白寶藏如來言：『世尊！我如是立愿，乃至隨我幾數時行無上菩提行，無上菩提行所勸化眾生
現代漢語譯本 『善男子！寶藏如來又讚歎那位大悲菩薩摩訶薩說：『好啊，好啊！善丈夫！你的菩提行愿如此堅定，如同彌樓山如來先前勸你發心，在世自在明如來面前，立下這樣的菩提行愿，如此修行菩提行。自從立愿以來，已經過了恒河沙數的大劫，那位大丈夫在東方億百千佛土，最邊遠的熾然世界百歲世人中，成就了阿耨多羅三藐三菩提。號為智華無塵上勝菩提自在如來、應供、正遍知乃至佛、世尊，四十五年圓滿完成佛事後進入無餘涅槃。大悲！當時那位智華無塵上勝菩提自在如來般涅槃后，正法眼住世千年，正法滅后，像法也住世千年。大悲！又在那位智華無塵上勝菩提自在如來般涅槃后正法眼時期，在像法時期，比丘、比丘尼破戒、行惡法、邪行、非行、無慚、無愧，毀壞供養法而不知慚愧，斷截四方僧及現前僧的衣服、飲食、臥具、湯藥、各種供具而自己享用，或者自己吃，或者給俗人吃。大悲！當時那位智華無塵上勝菩提自在如來，先前已經給他們授了一切三乘的記。大悲！凡是有眾生在那位如來的法中穿上染色的袈裟的，先前就給他們授了一切三乘不退轉的記。凡是有犯根本罪的比丘、比丘尼、優婆塞、優婆夷，先前在那位如來處有師徒關係的，因為善根的緣故，也授了三乘不退轉的記。』 『善男子！大悲菩薩摩訶薩再次對寶藏如來說：『世尊！我如此立愿，乃至我隨順多少時間修行無上菩提行，無上菩提行所勸化的眾生』
English version 'Good man! The Tathagata Treasure Store again praised that great compassionate Bodhisattva Mahasattva, saying: 'Excellent, excellent! Good man! Your Bodhi practice vows are so firm, just as the Tathagata Meru Mountain previously encouraged you to generate the aspiration, and in front of the Tathagata World-Free-Light, you made such Bodhi practice vows, and thus practiced Bodhi practice. Since making the vows, countless kalpas of the Ganges River have passed, and that great man, in the eastern billion-hundred-thousand Buddha lands, in the most remote blazing world among the hundred-year-old people, attained Anuttara-samyak-sambodhi. He was named the Tathagata, Arhat, Samyak-sambuddha, up to Buddha, World Honored One, named Wisdom Flower Dustless Supreme Bodhi Free Tathagata, and after forty-five years of completing the Buddha's work, he entered Parinirvana without remainder. Great Compassion! At that time, after the Parinirvana of that Wisdom Flower Dustless Supreme Bodhi Free Tathagata, the Dharma Eye of the True Dharma remained for a thousand years, and after the True Dharma perished, the Dharma of the Image also remained for a thousand years. Great Compassion! Also, after the Parinirvana of that Wisdom Flower Dustless Supreme Bodhi Free Tathagata, during the time of the Dharma Eye of the True Dharma, during the time of the Dharma of the Image, the Bhikkhus and Bhikkhunis broke the precepts, practiced evil Dharma, wrong practices, non-practices, without shame, without remorse, destroyed the Dharma of offerings without shame, cut off the robes, food, bedding, medicine, and various offerings of the Sangha of the four directions and the present Sangha for their own enjoyment, either eating them themselves or giving them to lay people. Great Compassion! At that time, that Wisdom Flower Dustless Supreme Bodhi Free Tathagata had previously given them all the predictions of the Three Vehicles. Great Compassion! Those sentient beings who wear dyed robes in the Dharma of that Tathagata, were previously given the predictions of non-retrogression in all Three Vehicles. Those Bhikkhus, Bhikkhunis, Upasakas, and Upasikas who have committed root offenses, who previously had a teacher-student relationship with that Tathagata, were also given the predictions of non-retrogression in the Three Vehicles because of their good roots.' 'Good man! The great compassionate Bodhisattva Mahasattva again said to the Tathagata Treasure Store: 'World Honored One! I have made such vows, and even as I follow the number of times I practice the unsurpassed Bodhi practice, the sentient beings converted by the unsurpassed Bodhi practice'
。于檀波羅蜜以善勸化眾生，乃至毛億分之一修行，乃至菩提際，不令彼眾生住三乘地不退轉，乃遺一人者，令我永已不見十方無量阿僧祇世界中現在住世說法諸佛，令我不成阿耨多羅三藐三菩提。世尊！我得無上智已，其有眾生於我法中著染袈裟者，若犯根罪，若因諸見於三寶失犯眾過罪，比丘、比丘尼、優婆塞、優婆夷，有於我所能一念頃發師事想生恭敬心，若於法僧起恭敬意者，世尊！我若不授彼眾生三乘不退轉記，遺一人者，令我永已不見諸佛世尊，乃至不成阿耨多羅三藐三菩提。世尊！我逮菩提已，令染服袈裟為天世人之所尊重恭敬供養，其有眾生得見袈裟者，令於三乘得不退轉。其有眾生飢渴所逼乏無飲食，若夜叉貧窮，若人貧窮，若於餓鬼其餓鬼眾生，得染袈裟乃至四指，令彼一切所求飲食隨意充滿。其有眾生不相和順，多饒怨嫉共相鬥戰，若天、若夜叉、若羅剎、龍、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、毗舍遮，及余世人交陣斗時，能念袈裟者，令彼眾生得悲心、軟心、無怨心、凈心、隨用作心。眾生若於鬥戰，若於諍訟，為護身故，尊重恭敬供養袈裟，常持自隨者，令彼眾生所在常勝、無能陵者，從鬥戰諍訟安隱解脫
現代漢語譯本：我以檀波羅蜜來善巧勸化眾生，哪怕只有毛髮億分之一的修行，直到菩提的盡頭，也不讓那些眾生停留在三乘的境界而不退轉，如果遺漏了一個人，就讓我永遠見不到十方無量阿僧祇世界中現在住世說法的諸佛，讓我不能成就阿耨多羅三藐三菩提。世尊！我得到無上智慧后，如果有眾生在我的佛法中穿著染色的袈裟，如果犯了根本罪，或者因為各種見解而對三寶犯下各種過錯，無論是比丘、比丘尼、優婆塞、優婆夷，只要能在我這裡一念之間生起師長之想，生起恭敬心，或者對佛法僧三寶生起恭敬之意，世尊！如果我不給這些眾生授記，讓他們在三乘中不退轉，遺漏了一個人，就讓我永遠見不到諸佛世尊，乃至不能成就阿耨多羅三藐三菩提。世尊！我證得菩提后，要讓穿著染色的袈裟的人受到天人和世人的尊重、恭敬和供養，如果有眾生能見到袈裟，就讓他們在三乘中得到不退轉。如果有眾生被飢渴所逼迫，缺乏飲食，無論是夜叉貧窮，還是人貧窮，還是餓鬼道的眾生，只要得到染色的袈裟，哪怕只有四指大小，就能讓他們一切所求的飲食隨意充滿。如果有眾生不和睦，充滿怨恨嫉妒，互相爭鬥，無論是天、夜叉、羅剎、龍、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、毗舍遮，以及其他世人在交戰時，只要能唸誦袈裟，就能讓那些眾生得到悲心、柔軟心、無怨恨心、清凈心、隨順作用的心。眾生如果在戰鬥或爭訟中，爲了保護自己，尊重、恭敬、供養袈裟，並經常隨身攜帶，就能讓那些眾生所到之處常勝不敗，無人能侵犯，從戰鬥和爭訟中安穩解脫。 現代漢語譯本：我以佈施的完美來善巧地勸導眾生，即使只有像毛髮億分之一那麼微小的修行，直到證得菩提的最終境界，也不會讓這些眾生停留在聲聞、緣覺、菩薩這三乘的境界而不再進步。如果我遺漏了任何一個眾生，就讓我永遠見不到十方無量無數世界中現在住世說法的所有佛陀，讓我不能成就無上正等正覺。世尊！當我獲得無上智慧后，如果有眾生在我的教法中穿著染色的袈裟，即使他們犯了根本重罪，或者因為各種錯誤的見解而對佛、法、僧三寶犯下各種過失，無論是比丘、比丘尼、優婆塞還是優婆夷，只要他們能在一念之間對我生起如同對待師長般的敬意，或者對佛法僧三寶生起恭敬之心，世尊！如果我不給這些眾生授記，讓他們在三乘中不再退轉，遺漏了任何一個，就讓我永遠見不到諸佛世尊，乃至不能成就無上正等正覺。世尊！當我證得菩提后，要讓穿著染色的袈裟的人受到天人和世人的尊重、恭敬和供養。如果有眾生能見到袈裟，就讓他們在三乘中得到不退轉的保證。如果有眾生被飢渴所困擾，缺乏食物，無論是夜叉、貧窮的人，還是餓鬼道的眾生，只要得到染色的袈裟，哪怕只有四指大小，就能讓他們一切所求的食物隨意充足。如果有眾生不和睦，充滿怨恨和嫉妒，互相爭鬥，無論是天人、夜叉、羅剎、龍、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃茶、毗舍遮，以及其他世人在交戰時，只要能憶念袈裟，就能讓這些眾生得到悲憫之心、柔軟之心、無怨恨之心、清凈之心、隨順作用之心。眾生如果在戰鬥或爭訟中，爲了保護自己，尊重、恭敬、供養袈裟，並經常隨身攜帶，就能讓這些眾生所到之處常勝不敗，無人能侵犯，從戰鬥和爭訟中平安解脫。
English version: I will skillfully guide sentient beings with the perfection of giving, even if their practice is as small as one-billionth of a hair, until the end of Bodhi. I will not let those beings remain in the three vehicles without progressing. If I leave out even one person, may I never see the Buddhas who are currently living and teaching in the countless Asamkhya worlds of the ten directions, and may I not attain Anuttara-samyak-sambodhi. World Honored One! After I have attained supreme wisdom, if there are sentient beings in my Dharma who wear dyed robes, whether they have committed root offenses or have committed various transgressions against the Three Jewels due to various views, whether they are Bhikshus, Bhikshunis, Upasakas, or Upasikas, if they can generate the thought of a teacher and respect for me in a single moment, or if they generate respect for the Dharma and Sangha, World Honored One! If I do not give these beings the prediction of non-retrogression in the three vehicles, and leave out even one person, may I never see the Buddhas, and may I not attain Anuttara-samyak-sambodhi. World Honored One! After I have attained Bodhi, I will make those who wear dyed robes be respected, revered, and offered to by gods and humans. If there are sentient beings who see the robes, may they attain non-retrogression in the three vehicles. If there are sentient beings who are oppressed by hunger and thirst, lacking food, whether they are Yakshas in poverty, humans in poverty, or hungry ghosts, if they obtain dyed robes, even if only four fingers in size, may all the food they desire be fulfilled. If there are sentient beings who are not harmonious, full of resentment and jealousy, fighting with each other, whether they are gods, Yakshas, Rakshasas, dragons, Asuras, Garudas, Kinnaras, Mahoragas, Kumbhandas, Pisachas, or other people in the world who are fighting, if they can remember the robes, may those beings obtain a compassionate heart, a soft heart, a heart without resentment, a pure heart, and a heart that acts accordingly. If sentient beings are in battle or litigation, for the sake of protecting themselves, if they respect, revere, and offer to the robes, and always carry them with them, may those beings always be victorious wherever they are, with no one able to infringe upon them, and may they be safely liberated from battle and litigation. English version: I will skillfully guide sentient beings with the perfection of generosity, even if their practice is as small as one-billionth of a hair, until the ultimate state of Bodhi. I will not let those beings remain in the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas without progressing. If I leave out even one sentient being, may I never see all the Buddhas who are currently living and teaching in the countless worlds of the ten directions, and may I not attain the unsurpassed, perfect enlightenment. World Honored One! After I have attained supreme wisdom, if there are sentient beings in my teachings who wear dyed robes, even if they have committed fundamental offenses, or have committed various transgressions against the Buddha, Dharma, and Sangha due to various wrong views, whether they are Bhikshus, Bhikshunis, Upasakas, or Upasikas, if they can generate the thought of a teacher and respect for me in a single moment, or if they generate respect for the Buddha, Dharma, and Sangha, World Honored One! If I do not give these beings the prediction of non-retrogression in the three vehicles, and leave out even one person, may I never see the Buddhas, and may I not attain the unsurpassed, perfect enlightenment. World Honored One! After I have attained Bodhi, I will make those who wear dyed robes be respected, revered, and offered to by gods and humans. If there are sentient beings who see the robes, may they attain the guarantee of non-retrogression in the three vehicles. If there are sentient beings who are oppressed by hunger and thirst, lacking food, whether they are Yakshas, poor people, or hungry ghosts, if they obtain dyed robes, even if only four fingers in size, may all the food they desire be fulfilled. If there are sentient beings who are not harmonious, full of resentment and jealousy, fighting with each other, whether they are gods, Yakshas, Rakshasas, dragons, Asuras, Garudas, Kinnaras, Mahoragas, Kumbhandas, Pisachas, or other people in the world who are fighting, if they can remember the robes, may those beings obtain a compassionate heart, a soft heart, a heart without resentment, a pure heart, and a heart that acts accordingly. If sentient beings are in battle or litigation, for the sake of protecting themselves, if they respect, revere, and offer to the robes, and always carry them with them, may those beings always be victorious wherever they are, with no one able to infringe upon them, and may they be safely liberated from battle and litigation.
。世尊！若我袈裟不具此五聖德者，令我永已不見十方諸佛世尊，乃至令我不能具作佛事，令我諸法悉皆忘失，令我不能降伏異學。』
「善男子！爾時寶藏如來申右臂，以手摩大悲菩薩頂告言：『善哉，善哉！善丈夫！所愿甚善，辯才妙勝。善丈夫！如是汝逮菩提已，染服袈裟有此五聖德饒益眾生。』善男子！時大悲菩薩彼以受記。善哉，善哉！歡喜踴躍，以如來百福莊嚴柔軟右手縵網長指觸之，還成童子如年二十。
「善男子！爾時一切大眾，天、乾闥婆、阿修羅、世人，還叉手住，敬事供養大悲菩薩摩訶薩，以華香乃至音樂供養大悲菩薩摩訶薩，以妙偈贊已就坐。
大乘悲分陀利經卷第六 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第七
失三藏名今附秦錄
莊嚴品第二十二
「善男子！爾時大悲菩薩摩訶薩，五體禮寶藏如來足已，還坐如來前，問寶藏如來言：『世尊說菩薩道決定三昧門，凈資用法門。世尊！云何得滿三昧門，凈資用法門？世尊！善男子、善女人，具何資用得住堅固？以何決定三昧門而自莊嚴？』
「善男子！彼時寶藏如來、應供、正遍知，告大悲菩薩言：『善哉，善哉！大悲！所問甚善，辯才極妙
『世尊！如果我的袈裟不具備這五種聖德，就讓我永遠見不到十方諸佛世尊，甚至讓我不能完成佛事，讓我所有的佛法都忘失，讓我不能降伏其他學派。』 『善男子！』那時，寶藏如來伸出右臂，用手摩大悲菩薩的頭頂，告訴他說：『好啊，好啊！善男子！你的願望很好，辯才非常殊勝。善男子！你將來證得菩提后，穿上袈裟，具有這五種聖德，能夠利益眾生。』善男子！當時，大悲菩薩接受了授記。他非常歡喜，跳躍起來，用如來百福莊嚴的柔軟右手，指尖有縵網，觸碰自己，又恢復成二十歲左右的童子模樣。 『善男子！』那時，所有的大眾，天人、乾闥婆、阿修羅、世人，都重新合掌站立，恭敬供養大悲菩薩摩訶薩，用鮮花、香乃至音樂供養大悲菩薩摩訶薩，用美妙的偈頌讚嘆后就坐。 《大乘悲分陀利經》卷第六 大正藏第 03 冊 No. 0158 《大乘悲分陀利經》 《大乘悲分陀利經》卷第七 失三藏名今附秦錄 莊嚴品第二十二 『善男子！』那時，大悲菩薩摩訶薩，五體投地禮拜寶藏如來的腳后，回到如來面前坐下，問寶藏如來說：『世尊，您說菩薩道決定三昧門，清凈資用法門。世尊！如何才能圓滿三昧門，清凈資用法門？世尊！善男子、善女人，具備什麼資用才能安住堅固？用什麼決定三昧門來莊嚴自己？』 『善男子！』那時，寶藏如來、應供、正遍知，告訴大悲菩薩說：『好啊，好啊！大悲！你問得很好，辯才非常高妙！』
'World Honored One! If my kāṣāya does not possess these five sacred virtues, may I never see the Buddhas, World Honored Ones, of the ten directions, may I not be able to accomplish the deeds of a Buddha, may I forget all the Dharma, and may I not be able to subdue other schools of thought.' 'Good man!' At that time, the Tathāgata Ratnagarbha extended his right arm and, with his hand, stroked the crown of Mahākaruṇā Bodhisattva, saying: 'Excellent, excellent! Good man! Your aspiration is very good, and your eloquence is wonderfully superior. Good man! When you attain Bodhi, wearing the kāṣāya, you will have these five sacred virtues that will benefit sentient beings.' Good man! At that time, Mahākaruṇā Bodhisattva received the prediction. He was very happy and jumped for joy. With his right hand, adorned with the hundred blessings of the Tathāgata, soft, with webbed fingers, he touched himself and returned to the appearance of a youth of about twenty years old. 'Good man!' At that time, all the assembly, gods, gandharvas, asuras, and people, stood with their palms together again, respectfully making offerings to Mahākaruṇā Bodhisattva Mahāsattva, offering flowers, incense, and even music to Mahākaruṇā Bodhisattva Mahāsattva, and after praising him with wonderful verses, they sat down. The Great Compassion Puṇḍarīka Sūtra, Volume Six Taisho Tripitaka Volume 03, No. 0158, The Great Compassion Puṇḍarīka Sūtra The Great Compassion Puṇḍarīka Sūtra, Volume Seven Lost the name of the Tripitaka master, now attached to the Qin record Chapter Twenty-two on Adornment 'Good man!' At that time, Mahākaruṇā Bodhisattva Mahāsattva, after prostrating himself with his five limbs at the feet of the Tathāgata Ratnagarbha, returned to sit before the Tathāgata and asked the Tathāgata Ratnagarbha: 'World Honored One, you spoke of the Bodhisattva path's definitive samādhi gate and the pure means of practice. World Honored One! How can one fulfill the samādhi gate and the pure means of practice? World Honored One! What means do good men and good women need to possess to abide firmly? With what definitive samādhi gate do they adorn themselves?' 'Good man!' At that time, the Tathāgata Ratnagarbha, worthy of offerings, perfectly enlightened, said to Mahākaruṇā Bodhisattva: 'Excellent, excellent! Mahākaruṇā! Your question is very good, and your eloquence is extremely wonderful!'
。又汝大悲！能為饒益多無量阿僧祇菩薩摩訶薩故出現。又汝大悲！乃能問于如來如斯之義。是故，汝大悲！善聽！吾當為汝分別說之
現代漢語譯本：而且你真是大慈大悲！爲了饒益無量無數的菩薩摩訶薩才出現於世。而且你真是大慈大悲！才能向如來請問這樣的道理。所以，你真是大慈大悲！好好聽著！我將為你分別解說。 現代漢語譯本：而且，你真是太慈悲了！爲了利益無量無數的菩薩摩訶薩才顯現出來。而且，你真是太慈悲了！才能向如來請問這樣的深義。因此，你真是太慈悲了！好好聽著！我將為你詳細地解釋。
English version: Moreover, you are of great compassion! You appear for the benefit of countless immeasurable Bodhisattva Mahasattvas. Moreover, you are of great compassion! You are able to ask the Tathagata about such a meaning. Therefore, you are of great compassion! Listen well! I shall explain it to you in detail. English version: Furthermore, you are truly of great compassion! You appear in order to benefit countless immeasurable Bodhisattva Mahasattvas. Furthermore, you are truly of great compassion! You are able to ask the Tathagata about such profound meaning. Therefore, you are truly of great compassion! Listen carefully! I will explain it to you in detail.
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現代漢語譯本 。
English version .
大悲！求大乘善男子，有三昧名首楞嚴，菩薩住是三昧者能入諸三昧；有三昧名寶印，能印諸三昧；有三昧名師子游戲，能遊戲諸三昧；妙月三昧，能照諸三昧；如凈月幢勝三昧，能持諸三昧幢；諸法勇出三昧，能踴出諸三昧；觀頂三昧，能觀諸三昧頂；菩薩住畢法性三昧，能決定諸法性畢；幢勝三昧，能持諸三昧；幢金剛三昧，能破諸三昧；入法印三昧，能印諸法三昧；王善住三昧，能住諸三昧如王住；放光三昧，能放諸三昧光；力進諸三昧，能進諸三昧力；踴出三昧，能踴出諸三昧；必入言辭三昧，能辯說諸三昧；釋名字三昧，能辯諸三昧名號；觀方三昧，能觀諸三昧方；破諸法三昧，能破諸法；持印三昧，能持諸三昧印諸法；閑靜三昧，得入諸三昧閑靜；不忘失三昧，能不忘失諸三昧法；不動三昧，能住諸三昧不動，諸法等說；海印三昧，能攝諸三昧如大海水；不輕諸法三昧，能至諸三昧不輕生滅，遍覆諸三昧如虛空；諸法無斷三昧，能持諸三昧無斷；金剛輪三昧，能持諸三昧輪；諸法一味三昧，能持諸三昧一味；舍寶三昧，能捨諸三昧煩惱垢；諸法無生三昧，能現諸法無生滅；顯明三昧，能以光明顯照諸三昧；諸法無滅三昧，能破諸三昧；無是非三昧，能終不是非諸三昧法
現代漢語譯本： 大悲啊！求大乘的善男子，有一種三昧叫做首楞嚴，菩薩安住于這種三昧，就能進入各種三昧；有一種三昧叫做寶印，能夠印證各種三昧；有一種三昧叫做師子游戲，能夠自在地運用各種三昧；妙月三昧，能夠照亮各種三昧；如同凈月幢勝三昧，能夠持守各種三昧的旗幟；諸法勇出三昧，能夠涌現出各種三昧；觀頂三昧，能夠觀察各種三昧的頂端；菩薩安住於畢法性三昧，能夠決定一切法的究竟本性；幢勝三昧，能夠持守各種三昧；金剛三昧，能夠破除各種三昧；入法印三昧，能夠印證一切法的三昧；王善住三昧，能夠像國王一樣安住于各種三昧；放光三昧，能夠放出各種三昧的光芒；力進諸三昧，能夠增進各種三昧的力量；踴出三昧，能夠涌現出各種三昧；必入言辭三昧，能夠辯說各種三昧；釋名字三昧，能夠辨別各種三昧的名稱；觀方三昧，能夠觀察各種三昧的方位；破諸法三昧，能夠破除一切法；持印三昧，能夠持守各種三昧的印記，印證一切法；閑靜三昧，能夠進入各種三昧的閑靜狀態；不忘失三昧，能夠不忘失各種三昧的法；不動三昧，能夠安住于各種三昧的不動狀態，平等地宣說一切法；海印三昧，能夠攝持各種三昧，如同大海容納一切水流；不輕諸法三昧，能夠達到各種三昧的不輕生滅，像虛空一樣遍覆一切三昧；諸法無斷三昧，能夠持守各種三昧的無斷狀態；金剛輪三昧，能夠持守各種三昧的輪；諸法一味三昧，能夠持守各種三昧的一味；舍寶三昧，能夠捨棄各種三昧的煩惱垢；諸法無生三昧，能夠顯現一切法的不生不滅；顯明三昧，能夠用光明照亮各種三昧；諸法無滅三昧，能夠破除各種三昧；無是非三昧，能夠最終超越各種三昧的是非之法。
English version: Great compassion! O good men of the Great Vehicle, there is a samadhi called Shurangama, when a Bodhisattva dwells in this samadhi, he can enter all samadhis; there is a samadhi called Jewel Seal, which can seal all samadhis; there is a samadhi called Lion's Play, which can freely use all samadhis; Wonderful Moon samadhi, which can illuminate all samadhis; like the Pure Moon Banner Victory samadhi, which can hold the banners of all samadhis; the All-Dharma Courageous Emergence samadhi, which can bring forth all samadhis; the Observation of the Summit samadhi, which can observe the summit of all samadhis; when a Bodhisattva dwells in the Ultimate Nature of Dharma samadhi, he can determine the ultimate nature of all dharmas; Banner Victory samadhi, which can hold all samadhis; Vajra samadhi, which can break all samadhis; Entering the Dharma Seal samadhi, which can seal all dharma samadhis; King's Good Abiding samadhi, which can abide in all samadhis like a king; Radiating Light samadhi, which can radiate the light of all samadhis; Power Advancement of all samadhis, which can advance the power of all samadhis; Emergence samadhi, which can bring forth all samadhis; Certain Entry into Words samadhi, which can articulate all samadhis; Explanation of Names samadhi, which can distinguish the names of all samadhis; Observation of Directions samadhi, which can observe the directions of all samadhis; Breaking All Dharmas samadhi, which can break all dharmas; Holding the Seal samadhi, which can hold the seals of all samadhis, sealing all dharmas; Tranquil samadhi, which can enter the tranquility of all samadhis; Non-forgetting samadhi, which can not forget the dharmas of all samadhis; Immovable samadhi, which can abide in the immovability of all samadhis, equally expounding all dharmas; Ocean Seal samadhi, which can gather all samadhis like the ocean gathering all waters; Non-disparagement of All Dharmas samadhi, which can reach the non-disparagement of arising and ceasing of all samadhis, covering all samadhis like space; All Dharmas Without Interruption samadhi, which can hold the uninterrupted state of all samadhis; Vajra Wheel samadhi, which can hold the wheel of all samadhis; All Dharmas One Flavor samadhi, which can hold the one flavor of all samadhis; Abandoning Treasures samadhi, which can abandon the defilements of all samadhis; All Dharmas Non-arising samadhi, which can manifest the non-arising and non-ceasing of all dharmas; Manifestation samadhi, which can illuminate all samadhis with light; All Dharmas Non-cessation samadhi, which can break all samadhis; Non-right and Non-wrong samadhi, which can ultimately transcend the right and wrong of all samadhi dharmas.
；無住相三昧，能見諸三昧法中無住相；虛空相三昧，能見諸三昧如虛空無堅實；無心三昧，能捨諸三昧中心心數法；色無邊三昧，能照諸三昧中色；無垢燈三昧，能諸三昧中作燈；諸法無邊三昧，能諸三昧中現無邊；智無邊明三昧，能明現諸三昧中無邊智；作諸光三昧，能現諸三昧門光；性無邊三昧，能現諸三昧無邊通三昧；凈堅三昧，能逮空三昧；佉彌樓雜三昧，能現諸法空；無垢光三昧，能除諸三昧中垢；諸法無畏三昧，能于諸三昧現無著；作樂三昧，能得諸三昧中樂諸法實；遊戲三昧，能得現諸三昧中色；散明三昧，能現諸三昧中難諸法；無垢著三昧，能現諸三昧垢智光；盡相三昧，能現諸三昧中無盡不盡諸法；不可思議凈三昧，能現諸法如影；火相三昧，能然諸三昧中智；無盡相三昧，能現諸三昧中無盡相；無想三昧，能于諸法中無想、無受、無掉；增長三昧，能見諸三昧中增長；日燈三昧，能于諸三昧門放光；月無垢三昧，能于諸三昧作明；凈影三昧，能于諸三昧得四正解；作不作三昧，能于諸法見作不作智相；如金剛三昧，能于諸法作厭亦不見厭者；心住三昧，能于諸法心不動、不覺、不照、不惱、不生，是念此是心也；普明三昧，能普見諸三昧明；安住三昧，能諸三昧中得安住不動
現代漢語譯本：無住相三昧，能夠見到各種三昧法中沒有住相；虛空相三昧，能夠見到各種三昧如同虛空一樣沒有堅實；無心三昧，能夠捨棄各種三昧中的心和心所法；色無邊三昧，能夠照見各種三昧中的色；無垢燈三昧，能夠在各種三昧中作為燈；諸法無邊三昧，能夠在各種三昧中顯現無邊；智無邊明三昧，能夠明現各種三昧中無邊的智慧；作諸光三昧，能夠顯現各種三昧門的光；性無邊三昧，能夠顯現各種三昧無邊的通達；凈堅三昧，能夠獲得空三昧；佉彌樓雜三昧，能夠顯現諸法空性；無垢光三昧，能夠去除各種三昧中的垢染；諸法無畏三昧，能夠在各種三昧中顯現無執著；作樂三昧，能夠獲得各種三昧中諸法真實的快樂；遊戲三昧，能夠獲得顯現各種三昧中的色；散明三昧，能夠顯現各種三昧中難以理解的諸法；無垢著三昧，能夠顯現各種三昧的垢染和智慧之光；盡相三昧，能夠顯現各種三昧中無盡和不盡的諸法；不可思議凈三昧，能夠顯現諸法如同影子；火相三昧，能夠點燃各種三昧中的智慧；無盡相三昧，能夠顯現各種三昧中無盡的相；無想三昧，能夠于諸法中無想、無受、無掉舉；增長三昧，能夠見到各種三昧中的增長；日燈三昧，能夠于各種三昧門中放光；月無垢三昧，能夠于各種三昧中作為光明；凈影三昧，能夠于各種三昧中獲得四種正確的理解；作不作三昧，能夠于諸法中見到作與不作的智慧之相；如金剛三昧，能夠于諸法中產生厭離，卻不見厭離者；心住三昧，能夠于諸法中心不動搖、不覺知、不照見、不惱亂、不生起，這是念頭，這就是心；普明三昧，能夠普遍見到各種三昧的光明；安住三昧，能夠在各種三昧中獲得安住不動。 現代漢語譯本：無住相三昧，能見各種三昧法中無住相；虛空相三昧，能見各種三昧如虛空無堅實；無心三昧，能捨各種三昧中心心數法；色無邊三昧，能照各種三昧中色；無垢燈三昧，能各種三昧中作燈；諸法無邊三昧，能各種三昧中現無邊；智無邊明三昧，能明現各種三昧中無邊智；作諸光三昧，能現各種三昧門光；性無邊三昧，能現各種三昧無邊通三昧；凈堅三昧，能逮空三昧；佉彌樓雜三昧，能現諸法空；無垢光三昧，能除各種三昧中垢；諸法無畏三昧，能于各種三昧現無著；作樂三昧，能得各種三昧中樂諸法實；遊戲三昧，能得現各種三昧中色；散明三昧，能現各種三昧中難諸法；無垢著三昧，能現各種三昧垢智光；盡相三昧，能現各種三昧中無盡不盡諸法；不可思議凈三昧，能現諸法如影；火相三昧，能然各種三昧中智；無盡相三昧，能現各種三昧中無盡相；無想三昧，能于諸法中無想、無受、無掉；增長三昧，能見各種三昧中增長；日燈三昧，能于各種三昧門放光；月無垢三昧，能于各種三昧作明；凈影三昧，能于各種三昧得四正解；作不作三昧，能于諸法見作不作智相；如金剛三昧，能于諸法作厭亦不見厭者；心住三昧，能于諸法心不動、不覺、不照、不惱、不生，是念此是心也；普明三昧，能普見各種三昧明；安住三昧，能各種三昧中得安住不動
English version: The Samadhi of Non-Abiding Appearance can see the non-abiding appearance in all Samadhi dharmas; the Samadhi of Empty Space Appearance can see all Samadhis as empty space without solidity; the Samadhi of No-Mind can abandon the mind and mental functions in all Samadhis; the Samadhi of Limitless Form can illuminate the form in all Samadhis; the Samadhi of Immaculate Lamp can act as a lamp in all Samadhis; the Samadhi of Limitless Dharmas can manifest limitlessness in all Samadhis; the Samadhi of Limitless Wisdom Illumination can illuminate the limitless wisdom in all Samadhis; the Samadhi of Creating Lights can manifest the light of all Samadhi gates; the Samadhi of Limitless Nature can manifest the limitless penetration of all Samadhis; the Samadhi of Pure Firmness can attain the Samadhi of Emptiness; the Samadhi of Khamilou Mixture can manifest the emptiness of all dharmas; the Samadhi of Immaculate Light can remove the defilements in all Samadhis; the Samadhi of Fearlessness of All Dharmas can manifest non-attachment in all Samadhis; the Samadhi of Creating Joy can attain the joy of the reality of all dharmas in all Samadhis; the Samadhi of Playfulness can attain the manifestation of form in all Samadhis; the Samadhi of Scattered Illumination can manifest the difficult dharmas in all Samadhis; the Samadhi of Immaculate Attachment can manifest the defilements and wisdom light of all Samadhis; the Samadhi of Exhaustion Appearance can manifest the endless and non-endless dharmas in all Samadhis; the Samadhi of Inconceivable Purity can manifest dharmas like shadows; the Samadhi of Fire Appearance can ignite the wisdom in all Samadhis; the Samadhi of Endless Appearance can manifest the endless appearance in all Samadhis; the Samadhi of No-Thought can be without thought, without feeling, and without agitation in all dharmas; the Samadhi of Growth can see the growth in all Samadhis; the Samadhi of Sun Lamp can emit light from all Samadhi gates; the Samadhi of Moon Immaculate can act as illumination in all Samadhis; the Samadhi of Pure Reflection can attain the four correct understandings in all Samadhis; the Samadhi of Doing and Not Doing can see the wisdom appearance of doing and not doing in all dharmas; the Samadhi like Vajra can generate aversion to all dharmas but not see the one who is averse; the Samadhi of Mind Abiding can have the mind unmoving, unperceiving, unilluminating, unperturbed, and unarising in all dharmas, this is the thought, this is the mind; the Samadhi of Universal Illumination can universally see the illumination of all Samadhis; the Samadhi of Abiding can attain abiding without movement in all Samadhis. English version: The Samadhi of Non-Abiding Appearance can see the non-abiding appearance in all Samadhi dharmas; the Samadhi of Empty Space Appearance can see all Samadhis as empty space without solidity; the Samadhi of No-Mind can abandon the mind and mental functions in all Samadhis; the Samadhi of Limitless Form can illuminate the form in all Samadhis; the Samadhi of Immaculate Lamp can act as a lamp in all Samadhis; the Samadhi of Limitless Dharmas can manifest limitlessness in all Samadhis; the Samadhi of Limitless Wisdom Illumination can illuminate the limitless wisdom in all Samadhis; the Samadhi of Creating Lights can manifest the light of all Samadhi gates; the Samadhi of Limitless Nature can manifest the limitless penetration of all Samadhis; the Samadhi of Pure Firmness can attain the Samadhi of Emptiness; the Samadhi of Khamilou Mixture can manifest the emptiness of all dharmas; the Samadhi of Immaculate Light can remove the defilements in all Samadhis; the Samadhi of Fearlessness of All Dharmas can manifest non-attachment in all Samadhis; the Samadhi of Creating Joy can attain the joy of the reality of all dharmas in all Samadhis; the Samadhi of Playfulness can attain the manifestation of form in all Samadhis; the Samadhi of Scattered Illumination can manifest the difficult dharmas in all Samadhis; the Samadhi of Immaculate Attachment can manifest the defilements and wisdom light of all Samadhis; the Samadhi of Exhaustion Appearance can manifest the endless and non-endless dharmas in all Samadhis; the Samadhi of Inconceivable Purity can manifest dharmas like shadows; the Samadhi of Fire Appearance can ignite the wisdom in all Samadhis; the Samadhi of Endless Appearance can manifest the endless appearance in all Samadhis; the Samadhi of No-Thought can be without thought, without feeling, and without agitation in all dharmas; the Samadhi of Growth can see the growth in all Samadhis; the Samadhi of Sun Lamp can emit light from all Samadhi gates; the Samadhi of Moon Immaculate can act as illumination in all Samadhis; the Samadhi of Pure Reflection can attain the four correct understandings in all Samadhis; the Samadhi of Doing and Not Doing can see the wisdom appearance of doing and not doing in all dharmas; the Samadhi like Vajra can generate aversion to all dharmas but not see the one who is averse; the Samadhi of Mind Abiding can have the mind unmoving, unperceiving, unilluminating, unperturbed, and unarising in all dharmas, this is the thought, this is the mind; the Samadhi of Universal Illumination can universally see the illumination of all Samadhis; the Samadhi of Abiding can attain abiding without movement in all Samadhis.
；寶聚三昧，能見諸三昧中如寶聚；妙法印三昧，能印諸三昧法；等三昧，能見諸法無離等者；舍喜樂三昧，能捨諸法中喜樂；法炬三昧，能除諸法中闇冥；散相三昧，能散諸法破諸法中著；字相三昧，能諸法中得字相；無字相三昧，能諸法中不得一字；斷作三昧，能斷諸法中作；無作三昧，能諸法中得無作；性凈三昧，能諸法中得無思；無相行三昧，能諸法中不得相行；無曚昧三昧，能不見諸三昧行，過等不等；除集諸功德三昧，能捨諸法中集住；無心三昧，能諸法中不得心；覺分三昧，能覺諸法；無量辯三昧，能諸法中得阿僧祇辯；智凈相三昧，能得諸法中無等等；智勝三昧，能度一切三界；斷智三昧，能見諸法斷；分別諸法三昧，能建分別諸法；無住三昧，能見諸法無所依；一莊嚴三昧，能不見二法；作相三昧，能諸法中不見作相；一切作一切處散三昧，能入一切法作相智，所可入無所受；等相辭入三昧，能入諸辭等相中音聲；字解脫三昧，能見諸法中字解脫；智炬相三昧，能以光明照諸三昧；妙智相奮迅三昧，能現諸法凈相；破相三昧，能見諸法破相；諸作妙相三昧，能得諸法三昧中諸妙作相；舍諸苦樂三昧，能見諸法無所依；無盡相三昧，能不見諸法中盡；陀羅尼句三昧，能持諸三昧諸法不見邪正
現代漢語譯本：寶聚三昧，能使人在各種三昧中見到如同寶藏般的聚集；妙法印三昧，能印證各種三昧的法；等三昧，能使人見到各種法沒有可以比較的；舍喜樂三昧，能捨棄各種法中的喜悅和快樂；法炬三昧，能消除各種法中的黑暗；散相三昧，能散開各種法的表象，破除對各種法的執著；字相三昧，能在各種法中獲得文字的表象；無字相三昧，能在各種法中不執著于任何一個文字；斷作三昧，能斷除各種法中的造作；無作三昧，能在各種法中獲得無造作；性凈三昧，能在各種法中獲得無思慮；無相行三昧，能在各種法中不執著于表象和行為；無曚昧三昧，能不見到各種三昧的修行，超越相等和不相等；除集諸功德三昧，能捨棄各種法中的聚集和執著；無心三昧，能在各種法中不執著於心；覺分三昧，能覺悟各種法；無量辯三昧，能在各種法中獲得無數的辯才；智凈相三昧，能獲得各種法中無與倫比的智慧；智勝三昧，能度脫一切三界；斷智三昧，能見到各種法的斷滅；分別諸法三昧，能建立對各種法的分別；無住三昧，能見到各種法沒有所依賴；一莊嚴三昧，能不見到二元對立的法；作相三昧，能在各種法中不見到造作的表象；一切作一切處散三昧，能進入一切法的造作智慧，所進入的沒有執受；等相辭入三昧，能進入各種辭語的相等表象中的聲音；字解脫三昧，能見到各種法中文字的解脫；智炬相三昧，能以光明照耀各種三昧；妙智相奮迅三昧，能顯現各種法的清凈表象；破相三昧，能見到各種法破除表象；諸作妙相三昧，能獲得各種法三昧中的各種美妙造作表象；舍諸苦樂三昧，能見到各種法沒有所依賴；無盡相三昧，能不見到各種法中的終盡；陀羅尼句三昧，能持守各種三昧的各種法，不執著于邪正。 現代漢語譯本：寶聚三昧，能使人在各種三昧中見到如同寶藏般的聚集；妙法印三昧，能印證各種三昧的法；等三昧，能使人見到各種法沒有可以比較的；舍喜樂三昧，能捨棄各種法中的喜悅和快樂；法炬三昧，能消除各種法中的黑暗；散相三昧，能散開各種法的表象，破除對各種法的執著；字相三昧，能在各種法中獲得文字的表象；無字相三昧，能在各種法中不執著于任何一個文字；斷作三昧，能斷除各種法中的造作；無作三昧，能在各種法中獲得無造作；性凈三昧，能在各種法中獲得無思慮；無相行三昧，能在各種法中不執著于表象和行為；無曚昧三昧，能不見到各種三昧的修行，超越相等和不相等；除集諸功德三昧，能捨棄各種法中的聚集和執著；無心三昧，能在各種法中不執著於心；覺分三昧，能覺悟各種法；無量辯三昧，能在各種法中獲得無數的辯才；智凈相三昧，能獲得各種法中無與倫比的智慧；智勝三昧，能度脫一切三界；斷智三昧，能見到各種法的斷滅；分別諸法三昧，能建立對各種法的分別；無住三昧，能見到各種法沒有所依賴；一莊嚴三昧，能不見到二元對立的法；作相三昧，能在各種法中不見到造作的表象；一切作一切處散三昧，能進入一切法的造作智慧，所進入的沒有執受；等相辭入三昧，能進入各種辭語的相等表象中的聲音；字解脫三昧，能見到各種法中文字的解脫；智炬相三昧，能以光明照耀各種三昧；妙智相奮迅三昧，能顯現各種法的清凈表象；破相三昧，能見到各種法破除表象；諸作妙相三昧，能獲得各種法三昧中的各種美妙造作表象；舍諸苦樂三昧，能見到各種法沒有所依賴；無盡相三昧，能不見到各種法中的終盡；陀羅尼句三昧，能持守各種三昧的各種法，不執著于邪正。
English version: The Samadhi of Treasure Accumulation enables one to see a treasure-like gathering in all samadhis; the Samadhi of the Wonderful Dharma Seal enables one to seal the dharmas of all samadhis; the Samadhi of Equality enables one to see that there is nothing unequal in all dharmas; the Samadhi of Abandoning Joy and Pleasure enables one to abandon joy and pleasure in all dharmas; the Samadhi of the Dharma Torch enables one to dispel the darkness in all dharmas; the Samadhi of Dispersing Appearances enables one to disperse the appearances of all dharmas and break attachments to all dharmas; the Samadhi of Letter Appearances enables one to obtain the appearances of letters in all dharmas; the Samadhi of No Letter Appearances enables one to not grasp a single letter in all dharmas; the Samadhi of Cutting Off Action enables one to cut off action in all dharmas; the Samadhi of No Action enables one to obtain no action in all dharmas; the Samadhi of Pure Nature enables one to obtain no thought in all dharmas; the Samadhi of No Appearance Practice enables one to not grasp appearances and practices in all dharmas; the Samadhi of No Obscuration enables one to not see the practices of all samadhis, transcending equality and inequality; the Samadhi of Eliminating the Accumulation of All Merits enables one to abandon the accumulation and attachment in all dharmas; the Samadhi of No Mind enables one to not grasp the mind in all dharmas; the Samadhi of Enlightenment Factors enables one to awaken to all dharmas; the Samadhi of Immeasurable Eloquence enables one to obtain countless eloquence in all dharmas; the Samadhi of Pure Wisdom Appearance enables one to obtain incomparable wisdom in all dharmas; the Samadhi of Wisdom Victory enables one to transcend all three realms; the Samadhi of Cutting Off Wisdom enables one to see the cutting off of all dharmas; the Samadhi of Discriminating All Dharmas enables one to establish the discrimination of all dharmas; the Samadhi of No Abiding enables one to see that all dharmas have no reliance; the Samadhi of One Adornment enables one to not see dualistic dharmas; the Samadhi of Action Appearance enables one to not see the appearance of action in all dharmas; the Samadhi of All Actions in All Places Dispersed enables one to enter the wisdom of action in all dharmas, and what is entered is without grasping; the Samadhi of Entering the Equal Appearance of Words enables one to enter the sounds in the equal appearances of all words; the Samadhi of Letter Liberation enables one to see the liberation of letters in all dharmas; the Samadhi of Wisdom Torch Appearance enables one to illuminate all samadhis with light; the Samadhi of Swift Wisdom Appearance enables one to manifest the pure appearances of all dharmas; the Samadhi of Breaking Appearances enables one to see the breaking of appearances in all dharmas; the Samadhi of All Wonderful Action Appearances enables one to obtain all the wonderful action appearances in the samadhis of all dharmas; the Samadhi of Abandoning All Suffering and Pleasure enables one to see that all dharmas have no reliance; the Samadhi of No Exhaustion Appearance enables one to not see the exhaustion in all dharmas; the Samadhi of Dharani Phrases enables one to uphold all the dharmas of all samadhis, without grasping right or wrong. English version: The Samadhi of Treasure Accumulation enables one to see a treasure-like gathering in all samadhis; the Samadhi of the Wonderful Dharma Seal enables one to seal the dharmas of all samadhis; the Samadhi of Equality enables one to see that there is nothing unequal in all dharmas; the Samadhi of Abandoning Joy and Pleasure enables one to abandon joy and pleasure in all dharmas; the Samadhi of the Dharma Torch enables one to dispel the darkness in all dharmas; the Samadhi of Dispersing Appearances enables one to disperse the appearances of all dharmas and break attachments to all dharmas; the Samadhi of Letter Appearances enables one to obtain the appearances of letters in all dharmas; the Samadhi of No Letter Appearances enables one to not grasp a single letter in all dharmas; the Samadhi of Cutting Off Action enables one to cut off action in all dharmas; the Samadhi of No Action enables one to obtain no action in all dharmas; the Samadhi of Pure Nature enables one to obtain no thought in all dharmas; the Samadhi of No Appearance Practice enables one to not grasp appearances and practices in all dharmas; the Samadhi of No Obscuration enables one to not see the practices of all samadhis, transcending equality and inequality; the Samadhi of Eliminating the Accumulation of All Merits enables one to abandon the accumulation and attachment in all dharmas; the Samadhi of No Mind enables one to not grasp the mind in all dharmas; the Samadhi of Enlightenment Factors enables one to awaken to all dharmas; the Samadhi of Immeasurable Eloquence enables one to obtain countless eloquence in all dharmas; the Samadhi of Pure Wisdom Appearance enables one to obtain incomparable wisdom in all dharmas; the Samadhi of Wisdom Victory enables one to transcend all three realms; the Samadhi of Cutting Off Wisdom enables one to see the cutting off of all dharmas; the Samadhi of Discriminating All Dharmas enables one to establish the discrimination of all dharmas; the Samadhi of No Abiding enables one to see that all dharmas have no reliance; the Samadhi of One Adornment enables one to not see dualistic dharmas; the Samadhi of Action Appearance enables one to not see the appearance of action in all dharmas; the Samadhi of All Actions in All Places Dispersed enables one to enter the wisdom of action in all dharmas, and what is entered is without grasping; the Samadhi of Entering the Equal Appearance of Words enables one to enter the sounds in the equal appearances of all words; the Samadhi of Letter Liberation enables one to see the liberation of letters in all dharmas; the Samadhi of Wisdom Torch Appearance enables one to illuminate all samadhis with light; the Samadhi of Swift Wisdom Appearance enables one to manifest the pure appearances of all dharmas; the Samadhi of Breaking Appearances enables one to see the breaking of appearances in all dharmas; the Samadhi of All Wonderful Action Appearances enables one to obtain all the wonderful action appearances in the samadhis of all dharmas; the Samadhi of Abandoning All Suffering and Pleasure enables one to see that all dharmas have no reliance; the Samadhi of No Exhaustion Appearance enables one to not see the exhaustion in all dharmas; the Samadhi of Dharani Phrases enables one to uphold all the dharmas of all samadhis, without grasping right or wrong.
；除逆順三昧，能諸法中不見逆順；無垢光三昧，能諸三昧中不見有為垢；必堅三昧，能諸法中得無不堅；滿月凈三昧，能滿諸三昧功德；大莊嚴三昧，能于諸三昧具大莊嚴；一切世光三昧，能以智照諸法三昧；等明三昧，能諸三昧中得第一凈；無諍三昧，能諸法中得無諍；無住處樂三昧，能諸法中不得住處；如住無心三昧，能諸法中如住不退；除身穢三昧，能諸法中不得身；菩薩得除語穢虛空相三昧，能諸法中不得語業；菩薩住虛空無染著三昧，能逮諸法虛空無數。是名求大乘菩薩決定三昧門
現代漢語譯本： 『除逆順三昧』，能使修行者在一切法中不執著于順境或逆境；『無垢光三昧』，能使修行者在一切三昧中不認為有任何有為的污垢；『必堅三昧』，能使修行者在一切法中獲得堅固不壞的智慧；『滿月凈三昧』，能使修行者圓滿一切三昧的功德；『大莊嚴三昧』，能使修行者在一切三昧中具足大莊嚴；『一切世光三昧』，能使修行者以智慧照亮一切法的三昧；『等明三昧』，能使修行者在一切三昧中獲得最清凈的境界；『無諍三昧』，能使修行者在一切法中不與人爭執；『無住處樂三昧』，能使修行者在一切法中不執著于任何處所；『如住無心三昧』，能使修行者在一切法中如如不動，不退轉；『除身穢三昧』，能使修行者在一切法中不執著于身體；菩薩獲得『除語穢虛空相三昧』，能使修行者在一切法中不執著于語言行為；菩薩安住于『虛空無染著三昧』，能證得一切法如虛空般無量無邊。這些被稱為求大乘菩薩的決定三昧之門。
English version: 'The Samadhi of Eliminating Reversal and Conformity' enables one to not see reversal or conformity in all dharmas; 'The Samadhi of Immaculate Light' enables one to not see any conditioned defilements in all samadhis; 'The Samadhi of Certainty' enables one to attain unwavering firmness in all dharmas; 'The Samadhi of Full Moon Purity' enables one to fulfill the merits of all samadhis; 'The Samadhi of Great Adornment' enables one to possess great adornment in all samadhis; 'The Samadhi of All Worldly Light' enables one to illuminate all dharmas with wisdom in samadhi; 'The Samadhi of Equal Illumination' enables one to attain the supreme purity in all samadhis; 'The Samadhi of Non-Contention' enables one to attain non-contention in all dharmas; 'The Samadhi of Joy Without Abiding' enables one to not abide in any place in all dharmas; 'The Samadhi of Dwelling Without Mind' enables one to dwell without regression in all dharmas; 'The Samadhi of Eliminating Bodily Impurity' enables one to not be attached to the body in all dharmas; When a Bodhisattva attains 'The Samadhi of Eliminating Verbal Impurity and the Aspect of Emptiness', it enables one to not be attached to verbal actions in all dharmas; When a Bodhisattva dwells in 'The Samadhi of Emptiness Without Attachment', it enables one to attain the immeasurable emptiness of all dharmas. These are called the doors to the definitive samadhis of Bodhisattvas seeking the Great Vehicle.
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「『何謂菩薩摩訶薩資用法門？善男子！菩薩摩訶薩有施資用得勸進；菩薩戒資用得滿愿；菩薩忍資用得調心；菩薩慧資用得知諸結使；菩薩聞資用得阿僧祇辯；菩薩福資用得饒益眾生；菩薩智資用得阿僧祇智；菩薩止資用得成作心；菩薩觀資用得無是非；菩薩慈資用得無礙心；菩薩悲資用得化眾生無厭；菩薩喜資用得樂法喜；菩薩舍資用得舍愛憎；菩薩聽法資用得舍蓋障；菩薩出家資用得舍一切有為；菩薩閑居資用得不失作業；菩薩念資用得陀羅尼；菩薩意資用以得意解；菩薩至資用得覺至議；菩薩念處資用得覺身、受、心、法；菩薩正舍資用得舍諸不善法修諸善法；菩薩神足資用得輕身心；菩薩根資用得滿一切眾生根；菩薩力資用得伏一切結使；菩薩覺分資用得覺法寶，菩薩得生天上；菩薩正解資用得釋一切眾生疑；菩薩無依資用得自然智；菩薩善知識資用得一切功德門；菩薩志資用得不離一切世；菩薩作資用得辯諸作；菩薩至志資用得至殊勝；菩薩思惟資用得具修如所聞法；菩薩攝物資用得勸進眾生；菩薩攝正法資用得不斷三寶種；菩薩解方便迴向資用得佛土凈；菩薩方便資用得滿薩婆若智。善男子！是名菩薩摩訶薩凈資用法門
現代漢語譯本：『什麼是菩薩摩訶薩的資用法門？善男子！菩薩摩訶薩以佈施為資用，能夠勸勉他人行善；以持戒為資用，能夠滿足願望；以忍辱為資用，能夠調伏內心；以智慧為資用，能夠了解各種煩惱；以聽聞佛法為資用，能夠獲得無量無邊的辯才；以福德為資用，能夠饒益眾生；以智慧為資用，能夠獲得無量無邊的智慧；以止息為資用，能夠成就專注的心；以觀照為資用，能夠不執著於是非；以慈愛為資用，能夠獲得無礙的心；以悲憫為資用，能夠教化眾生而不厭倦；以喜悅為資用，能夠樂於佛法之喜；以捨棄為資用，能夠捨棄愛憎；以聽聞佛法為資用，能夠捨棄各種障礙；以出家為資用，能夠捨棄一切有為法；以閑居為資用，能夠不耽誤修行；以正念為資用，能夠獲得總持；以意念為資用，能夠理解佛法；以到達為資用，能夠覺悟真諦；以四念處為資用，能夠覺察身、受、心、法；以正舍為資用，能夠捨棄一切不善法，修習一切善法；以神足為資用，能夠身心輕安；以根為資用，能夠滿足一切眾生的根性；以力為資用，能夠降伏一切煩惱；以覺支為資用，能夠覺悟佛法寶藏，菩薩因此得生天上；以正解為資用，能夠解除一切眾生的疑惑；以無所依為資用，能夠獲得自然智；以善知識為資用，能夠獲得一切功德之門；以志向為資用，能夠不離開一切世間；以作為為資用，能夠辨別各種行為；以至誠的志向為資用，能夠達到殊勝的境界；以思惟為資用，能夠如所聽聞的佛法進行修行；以攝取資財為資用，能夠勸勉眾生行善；以攝取正法為資用，能夠不斷絕三寶的種子；以理解方便迴向為資用，能夠使佛土清凈；以方便為資用，能夠圓滿一切智慧。善男子！這稱為菩薩摩訶薩的清凈資用法門。' 現代漢語譯本：'什麼是菩薩摩訶薩的修行資糧法門？善男子！菩薩摩訶薩以佈施作為修行資糧，能夠勸導他人精進；以持戒作為修行資糧，能夠圓滿願望；以忍辱作為修行資糧，能夠調伏內心；以智慧作為修行資糧，能夠了解各種煩惱；以聽聞佛法作為修行資糧，能夠獲得無量無礙的辯才；以福德作為修行資糧，能夠饒益眾生；以智慧作為修行資糧，能夠獲得無量無邊的智慧；以止息作為修行資糧，能夠成就專注的心；以觀照作為修行資糧，能夠不執著於是非；以慈愛作為修行資糧，能夠獲得無礙的心；以悲憫作為修行資糧，能夠教化眾生而不厭倦；以喜悅作為修行資糧，能夠樂於佛法之喜；以捨棄作為修行資糧，能夠捨棄愛憎；以聽聞佛法作為修行資糧，能夠捨棄各種障礙；以出家作為修行資糧，能夠捨棄一切有為法；以閑居作為修行資糧，能夠不耽誤修行；以正念作為修行資糧，能夠獲得總持；以意念作為修行資糧，能夠理解佛法；以到達作為修行資糧，能夠覺悟真諦；以四念處作為修行資糧，能夠覺察身、受、心、法；以正舍作為修行資糧，能夠捨棄一切不善法，修習一切善法；以神足作為修行資糧，能夠身心輕安；以根作為修行資糧，能夠滿足一切眾生的根性；以力作為修行資糧，能夠降伏一切煩惱；以覺支作為修行資糧，能夠覺悟佛法寶藏，菩薩因此得生天上；以正解作為修行資糧，能夠解除一切眾生的疑惑；以無所依作為修行資糧，能夠獲得自然智；以善知識作為修行資糧，能夠獲得一切功德之門；以志向作為修行資糧，能夠不離開一切世間；以作為作為修行資糧，能夠辨別各種行為；以至誠的志向作為修行資糧，能夠達到殊勝的境界；以思惟作為修行資糧，能夠如所聽聞的佛法進行修行；以攝取資財作為修行資糧，能夠勸勉眾生行善；以攝取正法作為修行資糧，能夠不斷絕三寶的種子；以理解方便迴向作為修行資糧，能夠使佛土清凈；以方便作為修行資糧，能夠圓滿一切智慧。善男子！這稱為菩薩摩訶薩的清凈修行資糧法門。'
English version: 'What are the means of practice for a Bodhisattva Mahasattva? Good man! A Bodhisattva Mahasattva, by using giving as a means, can encourage others to advance; by using precepts as a means, can fulfill wishes; by using patience as a means, can tame the mind; by using wisdom as a means, can understand all afflictions; by using listening to the Dharma as a means, can obtain immeasurable eloquence; by using merit as a means, can benefit sentient beings; by using wisdom as a means, can obtain immeasurable wisdom; by using cessation as a means, can achieve a focused mind; by using contemplation as a means, can be free from attachment to right and wrong; by using loving-kindness as a means, can obtain an unobstructed mind; by using compassion as a means, can teach sentient beings without weariness; by using joy as a means, can delight in the joy of the Dharma; by using equanimity as a means, can abandon love and hatred; by using listening to the Dharma as a means, can abandon all hindrances; by using renunciation as a means, can abandon all conditioned phenomena; by using solitary dwelling as a means, can not neglect practice; by using mindfulness as a means, can obtain dharani; by using intention as a means, can understand the Dharma; by using attainment as a means, can awaken to the truth; by using the four foundations of mindfulness as a means, can be aware of body, feeling, mind, and phenomena; by using right relinquishment as a means, can abandon all unwholesome dharmas and cultivate all wholesome dharmas; by using supernatural powers as a means, can have a light body and mind; by using the roots as a means, can fulfill the roots of all sentient beings; by using power as a means, can subdue all afflictions; by using the factors of enlightenment as a means, can awaken to the Dharma treasure, and the Bodhisattva will be reborn in heaven; by using right understanding as a means, can resolve all doubts of sentient beings; by using non-reliance as a means, can obtain natural wisdom; by using good teachers as a means, can obtain all doors of merit; by using aspiration as a means, can not leave all worlds; by using action as a means, can discern all actions; by using sincere aspiration as a means, can reach the supreme state; by using contemplation as a means, can practice the Dharma as heard; by using the gathering of resources as a means, can encourage sentient beings to advance; by using the gathering of the true Dharma as a means, can not cut off the lineage of the Three Jewels; by using understanding of skillful means and dedication as a means, can purify the Buddha land; by using skillful means as a means, can fulfill all wisdom. Good man! These are called the pure means of practice for a Bodhisattva Mahasattva.' English version: 'What are the means of practice for a Bodhisattva Mahasattva? Good man! A Bodhisattva Mahasattva, by using giving as a means of practice, can encourage others to advance; by using precepts as a means of practice, can fulfill wishes; by using patience as a means of practice, can tame the mind; by using wisdom as a means of practice, can understand all afflictions; by using listening to the Dharma as a means of practice, can obtain immeasurable and unobstructed eloquence; by using merit as a means of practice, can benefit sentient beings; by using wisdom as a means of practice, can obtain immeasurable wisdom; by using cessation as a means of practice, can achieve a focused mind; by using contemplation as a means of practice, can be free from attachment to right and wrong; by using loving-kindness as a means of practice, can obtain an unobstructed mind; by using compassion as a means of practice, can teach sentient beings without weariness; by using joy as a means of practice, can delight in the joy of the Dharma; by using equanimity as a means of practice, can abandon love and hatred; by using listening to the Dharma as a means of practice, can abandon all hindrances; by using renunciation as a means of practice, can abandon all conditioned phenomena; by using solitary dwelling as a means of practice, can not neglect practice; by using mindfulness as a means of practice, can obtain dharani; by using intention as a means of practice, can understand the Dharma; by using attainment as a means of practice, can awaken to the truth; by using the four foundations of mindfulness as a means of practice, can be aware of body, feeling, mind, and phenomena; by using right relinquishment as a means of practice, can abandon all unwholesome dharmas and cultivate all wholesome dharmas; by using supernatural powers as a means of practice, can have a light body and mind; by using the roots as a means of practice, can fulfill the roots of all sentient beings; by using power as a means of practice, can subdue all afflictions; by using the factors of enlightenment as a means of practice, can awaken to the Dharma treasure, and the Bodhisattva will be reborn in heaven; by using right understanding as a means of practice, can resolve all doubts of sentient beings; by using non-reliance as a means of practice, can obtain natural wisdom; by using good teachers as a means of practice, can obtain all doors of merit; by using aspiration as a means of practice, can not leave all worlds; by using action as a means of practice, can discern all actions; by using sincere aspiration as a means of practice, can reach the supreme state; by using contemplation as a means of practice, can practice the Dharma as heard; by using the gathering of resources as a means of practice, can encourage sentient beings to advance; by using the gathering of the true Dharma as a means of practice, can not cut off the lineage of the Three Jewels; by using understanding of skillful means and dedication as a means of practice, can purify the Buddha land; by using skillful means as a means of practice, can fulfill all wisdom. Good man! These are called the pure means of practice for a Bodhisattva Mahasattva.'
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「複次，善男子！時寶藏如來又觀菩薩大眾已，告大悲菩薩摩訶薩言：『大悲！于中以何無畏莊嚴？菩薩摩訶薩得莊嚴滿忍觀第一義，菩薩摩訶薩得無礙作，一切三界無為心，于諸眾生心亦無為，是無畏三昧沙門法。其有一切法中心如虛空平如掌者，大悲！是名菩薩摩訶薩無畏莊嚴。又何謂滿忍？彼如是者，于中不見得法可覺可知，解無報法，所謂：說慈無我；悲無眾生；喜無命；舍無人；施謂調心；戒靜心；忍善心；進勤心；禪滅心；慧無行心；念處無念思惟心；正舍無生滅心；神足無量心；信無數心；念自然心；三昧無三昧心；慧根無根心；力無伏心；覺分破意心；道無修心；止滅心；觀無失心；修聖諦永斷修心；思念佛無量相心；思念法法性等心；思念僧無住心；化眾生極凈心；攝正法法性無破心；凈佛土等虛空心；滿相無相心；得忍無得心；無退轉地無退不退心；莊嚴道場心；三界場心；於一切眾生降魔心；攝一切眾生心；菩提一切法等無覺心；轉法輪一切法無轉心；現大般涅槃生死實等心。』」
說是法時，六十四百千菩薩，於十方來詣耆阇崛山釋迦牟尼如來所，為聽本事決定三昧門凈資用法門故，彼皆得無生法忍
現代漢語譯本： 『再者，善男子！當時寶藏如來又觀察菩薩大眾后，告訴大悲菩薩摩訶薩說：『大悲啊！其中用什麼無畏來莊嚴？菩薩摩訶薩得到莊嚴圓滿的忍辱，觀察第一義諦，菩薩摩訶薩得到無礙的作為，一切三界都以無為的心對待，對於一切眾生的心也都是無為的，這是無畏三昧的沙門之法。其中如果有人對一切法的心像虛空一樣平靜如手掌，大悲啊！這叫做菩薩摩訶薩的無畏莊嚴。又什麼是圓滿的忍辱呢？像這樣的人，在其中不見有可覺知、可瞭解的法，理解無報之法，所謂：說慈愛時沒有我；悲憫時沒有眾生；喜悅時沒有生命；捨棄時沒有人；佈施是調伏心；持戒是安靜心；忍辱是善良心；精進是勤勉心；禪定是滅除心；智慧是沒有執著的心；念處是沒有念頭思慮的心；正舍是沒有生滅的心；神足是無量的心；信心是無數的心；憶念是自然的心；三昧是沒有三昧的心；慧根是沒有根的心；力量是沒有降伏的心；覺悟的組成部分是破除執著的心；道是沒有修行的心；止息是滅除的心；觀察是沒有缺失的心；修習聖諦是永遠斷除修行的心；思念佛是無量相的心；思念法是法性平等的心；思念僧是沒有住著的心；教化眾生是極其清凈的心；攝取正法是法性沒有破滅的心；清凈佛土是像虛空一樣的心；圓滿相是沒有相的心；得到忍辱是沒有得到的心；不退轉地是沒有退轉不退轉的心；莊嚴道場的心；三界道場的心；對於一切眾生降伏魔的心；攝取一切眾生的心；菩提是一切法平等沒有覺知的心；轉法輪是一切法沒有轉動的心；示現大般涅槃是生死實相平等的心。』 當說此法時，六十四百千菩薩，從十方來到耆阇崛山釋迦牟尼如來處，爲了聽聞本事的決定三昧門清凈資用法門，他們都得到了無生法忍。
English version: 'Furthermore, good man! At that time, the Tathagata Treasure Store, having observed the assembly of Bodhisattvas, spoke to the Mahasattva Great Compassion, saying: 『Great Compassion! With what fearlessness is one adorned? A Bodhisattva Mahasattva attains the adornment of perfect patience, observing the ultimate truth. A Bodhisattva Mahasattva attains unobstructed action, with a non-active mind towards all three realms, and a non-active mind towards all sentient beings. This is the Dharma of the fearless Samana. If one』s mind towards all dharmas is as calm as the void, as flat as the palm of one』s hand, Great Compassion! This is called the fearless adornment of a Bodhisattva Mahasattva. And what is perfect patience? Such a person does not see any dharma that can be perceived or known, understanding the dharma of no retribution, namely: when speaking of loving-kindness, there is no self; when speaking of compassion, there are no sentient beings; when speaking of joy, there is no life; when speaking of equanimity, there is no person; giving is taming the mind; keeping precepts is calming the mind; patience is a virtuous mind; diligence is a diligent mind; meditation is extinguishing the mind; wisdom is a mind without attachment; mindfulness is a mind without thoughts; right equanimity is a mind without arising or ceasing; spiritual power is a limitless mind; faith is a countless mind; recollection is a natural mind; samadhi is a mind without samadhi; the root of wisdom is a mind without root; power is a mind without subjugation; the components of enlightenment are a mind that breaks through attachment; the path is a mind without cultivation; cessation is extinguishing the mind; observation is a mind without loss; cultivating the noble truths is a mind that forever cuts off cultivation; contemplating the Buddha is a mind of limitless forms; contemplating the Dharma is a mind of the equality of Dharma nature; contemplating the Sangha is a mind without dwelling; transforming sentient beings is a mind of utmost purity; embracing the true Dharma is a mind where Dharma nature is not broken; purifying the Buddha land is a mind like the void; perfect form is a formless mind; attaining patience is a mind without attainment; the irreversible stage is a mind without regression or non-regression; adorning the Bodhi-mandala is a mind; the three realms are a mandala; subduing demons for all sentient beings is a mind; embracing all sentient beings is a mind; Bodhi is a mind where all dharmas are equal without awareness; turning the Dharma wheel is a mind where all dharmas do not turn; manifesting great Nirvana is a mind where the reality of birth and death are equal.』 When this Dharma was spoken, sixty-four hundred thousand Bodhisattvas, having come from the ten directions to the place of the Tathagata Shakyamuni at Mount Gridhrakuta, in order to hear the Dharma of the Samadhi Gate of the Determination of the Original Deeds, the Dharma of Pure Resources, they all attained the patience of the non-arising of dharmas.
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時釋迦牟尼如來告大眾言：「諸善男子！寶藏如來、應供、正遍知，說是法時，四十八恒河沙數菩薩摩訶薩，得無生法忍；四天下微塵數菩薩摩訶薩，得不退轉地；恒河沙數菩薩摩訶薩，得具滿足決定三昧門，凈資用法門清凈智慧。善男子！時大悲菩薩摩訶薩，以彼歡喜變成童子如年二十，從寶藏如來后如影隨形。
「善男子！彼時無量凈王，與其千子八萬四千諸小國王，及餘九十億眾生俱，出家為道，奉持禁戒學問修禪。
「善男子！爾時大悲菩薩摩訶薩，漸漸從寶藏如來所，誦八萬四千部說聲聞乘法；誦九萬部說辟支佛乘法；誦百千部說無上大乘；百千身念處；百千受念處；百千心念處；百千法念處；百千部界；百千部入；百千部舍貪慾使；百千部舍瞋恚使；百千部舍愚癡因緣生；百千部三昧解脫；百千部力無畏佛不共法；乃至寶藏如來所受百萬部法而誦讀之；乃至異時，彼寶藏如來、應供、正遍知入無餘涅槃。
「善男子！彼時大悲菩薩摩訶薩，以種種若干無量阿僧祇音樂、華鬘、末香、涂香、幢蓋、幡麾及余雜寶而供養之。以種種阇維訖，以舍利起七寶塔，高五由旬縱廣半由旬
現代漢語譯本： 當時，釋迦牟尼如來告訴大眾說：『各位善男子！寶藏如來、應供、正遍知，在宣說此法時，有四十八恒河沙數那樣多的菩薩摩訶薩，獲得了無生法忍；有四天下微塵數那樣多的菩薩摩訶薩，獲得了不退轉地；有恒河沙數那樣多的菩薩摩訶薩，獲得了具足圓滿的決定三昧門，以及清凈資用法門的清凈智慧。善男子！當時，大悲菩薩摩訶薩，將他的歡喜心化作一個二十歲左右的童子，從寶藏如來身後如影隨形地跟隨。』 『善男子！那時，無量凈王，和他的千子、八萬四千個小國王，以及其餘九十億眾生一起，出家修行，奉持戒律，學習佛法，修習禪定。』 『善男子！那時，大悲菩薩摩訶薩，漸漸地從寶藏如來那裡，誦讀了八萬四千部宣說聲聞乘的法；誦讀了九萬部宣說辟支佛乘的法；誦讀了百千部宣說無上大乘的法；百千部身念處；百千部受念處；百千部心念處；百千部法念處；百千部界；百千部入；百千部舍貪慾的因緣；百千部舍瞋恚的因緣；百千部舍愚癡的因緣；百千部三昧解脫；百千部力無畏佛不共法；乃至從寶藏如來那裡接受了百萬部法並誦讀之；直到後來，寶藏如來、應供、正遍知入于無餘涅槃。』 『善男子！那時，大悲菩薩摩訶薩，用種種無數的音樂、花鬘、末香、涂香、幢幡、旗幟以及其他各種珍寶來供養他。用各種方式荼毗完畢后，用舍利建造了一座七寶塔，高五由旬，縱橫半由旬。』
English version: At that time, the Tathagata Shakyamuni told the assembly, 'Good men! When the Tathagata Ratnagarbha, the Arhat, the Samyaksambuddha, was expounding this Dharma, forty-eight Ganges sands of Bodhisattva Mahasattvas attained the patience of non-origination; a number of Bodhisattva Mahasattvas equal to the dust of four continents attained the stage of non-retrogression; and a number of Bodhisattva Mahasattvas equal to the sands of the Ganges attained the fully perfected Samadhi gate of determination, and the pure wisdom of the pure Dharma usage gate. Good men! At that time, the Bodhisattva Mahasattva of Great Compassion, transformed his joy into a boy of about twenty years old, and followed the Tathagata Ratnagarbha like a shadow.' 'Good men! At that time, King Ananta-Shuddha, along with his thousand sons, eighty-four thousand minor kings, and nine billion other beings, left home to practice the Way, upholding the precepts, studying the Dharma, and practicing meditation.' 'Good men! At that time, the Bodhisattva Mahasattva of Great Compassion, gradually from the Tathagata Ratnagarbha, recited eighty-four thousand sections of the Dharma that expounded the Sravaka Vehicle; recited ninety thousand sections of the Dharma that expounded the Pratyekabuddha Vehicle; recited one hundred thousand sections of the Dharma that expounded the unsurpassed Mahayana; one hundred thousand sections on the mindfulness of the body; one hundred thousand sections on the mindfulness of feelings; one hundred thousand sections on the mindfulness of the mind; one hundred thousand sections on the mindfulness of dharmas; one hundred thousand sections on the realms; one hundred thousand sections on the entrances; one hundred thousand sections on abandoning the causes of greed; one hundred thousand sections on abandoning the causes of anger; one hundred thousand sections on abandoning the causes of ignorance; one hundred thousand sections on Samadhi liberation; one hundred thousand sections on the powers and fearlessness of the Buddha's unique dharmas; and even received and recited one million sections of the Dharma from the Tathagata Ratnagarbha; until later, the Tathagata Ratnagarbha, the Arhat, the Samyaksambuddha, entered into Nirvana without remainder.' 'Good men! At that time, the Bodhisattva Mahasattva of Great Compassion, offered him with various immeasurable Asankhya music, flower garlands, powdered incense, fragrant ointments, banners, flags, and other various treasures. After the cremation was completed in various ways, he built a seven-jeweled stupa with the relics, five yojanas high and half a yojana in length and width.'
。於七日中以無量阿僧祇音樂、華鬘、末香、涂香、幢蓋、幡麾及余雜寶供養已，又即于彼化無量阿僧祇眾生令住三乘。彼竟七日後，與八萬四千人俱共出家，剃除鬚髮而被法服，正法堅固皆如法已。寶藏如來般涅槃后，護持正法興顯道化滿十千歲。其中勸化無量阿僧祇眾生令住三乘，有住三歸依，有住優婆塞戒，有住沙彌戒，有具修比丘梵行令住其中。彼令多億那由他百千眾生得善神通修住梵行，令知陰如怨，入如空聚，又令得知因緣生諸有為知見，現一切法無我，如影野馬，如水中月，現無生無滅，無續永滅靜寂惔怕，極妙滅盡真實涅槃。令其知之住八聖道已，時彼大悲大沙門即便命終已，眾生雲集如是供養舍利，猶如供養轉輪聖王舍利也。爾時如是供養大悲大沙門舍利已，其命終日寶藏如來正法亦滅，彼諸菩薩摩訶薩，各隨本願生他方界，有隨愿生兜率陀天，有生人中，有生龍中，有生夜叉中，有生阿修羅中，有隨愿受種種畜生。
大乘悲分陀利經眼施品第二十三
「善男子！時大悲大沙門命終已，以本願故生於南方，去此佛土過十千佛剎，有世界名集穢。其中世人壽八十歲，集不善根兇害手血樂作眾惡，于諸眾生無有憐愍，無父無母乃至不畏後世
現代漢語譯本：在七天之中，用無量無數的音樂、花環、末香、涂香、幢幡、旗幟以及其他各種珍寶供養之後，又在那兒化現出無量無數的眾生，讓他們安住于聲聞、緣覺、菩薩三乘之中。七天過後，他與八萬四千人一同出家，剃除鬚髮，穿上法衣，使正法堅固，一切都如法進行。寶藏如來涅槃后，他護持正法，弘揚佛道，滿了十千年。在這期間，他勸化無量無數的眾生，讓他們安住於三乘，有的安住於三皈依，有的安住于優婆塞戒，有的安住于沙彌戒，有的具足修持比丘的梵行，安住其中。他使多億那由他百千眾生獲得殊勝神通，修持梵行，讓他們了知五陰如怨敵，入於五陰猶如進入空聚，又讓他們了知因緣生起諸有為法的知見，顯現一切法無我，如影子、野馬、水中月，顯現無生無滅，無有相續，永遠寂滅，寂靜安寧，達到極妙滅盡的真實涅槃。讓他們了知並安住於八聖道之後，那時，那位大悲大沙門便命終了。眾生聚集起來，像供養轉輪聖王的舍利一樣供養他的舍利。那時，這樣供養大悲大沙門的舍利之後，他命終之日，寶藏如來的正法也隨之滅盡。那些菩薩摩訶薩，各自隨著本願往生到其他世界，有的隨愿往生到兜率陀天，有的往生到人間，有的往生到龍中，有的往生到夜叉中，有的往生到阿修羅中，有的隨愿受生為各種畜生。 《大乘悲分陀利經·眼施品》第二十三：『善男子！那時，大悲大沙門命終后，因為本願的緣故，往生到南方，距離此佛土超過十千佛剎，有一個世界名叫集穢。那裡的世人壽命八十歲，聚集不善的根，兇殘好殺，喜歡作各種惡事，對於眾生沒有憐憫之心，沒有父母的概念，甚至不畏懼後世的果報。』
English version: After making offerings for seven days with immeasurable and countless music, flower garlands, powdered incense, paste incense, banners, flags, and other various treasures, he then transformed immeasurable and countless beings there, causing them to abide in the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas. After seven days, he, along with eighty-four thousand people, left home, shaved their heads and beards, donned the Dharma robes, and made the Proper Dharma firm, all in accordance with the Dharma. After the Parinirvana of Tathagata Ratnagarbha, he upheld the Proper Dharma, propagated the Buddhist path, and completed ten thousand years. During this time, he persuaded immeasurable and countless beings to abide in the three vehicles, some abiding in the Three Refuges, some abiding in the Upasaka precepts, some abiding in the Sramanera precepts, and some fully cultivating the Brahmacarya of a Bhikshu, abiding therein. He caused many billions of nayutas of hundreds of thousands of beings to attain excellent supernatural powers, cultivate Brahmacarya, and understand that the five skandhas are like enemies, entering the five skandhas is like entering an empty gathering, and also understand the knowledge of the arising of conditioned phenomena from causes and conditions, revealing that all dharmas are without self, like shadows, mirages, and the moon in water, revealing no birth and no death, no continuation, eternal extinction, peaceful tranquility, and reaching the true Nirvana of ultimate extinction. After causing them to understand and abide in the Eightfold Noble Path, at that time, that Great Compassionate Sramana passed away. The beings gathered together and made offerings to his relics, just like making offerings to the relics of a Chakravartin King. At that time, after making such offerings to the relics of the Great Compassionate Sramana, on the day of his passing, the Proper Dharma of Tathagata Ratnagarbha also ceased. Those Bodhisattva Mahasattvas, each according to their original vows, were reborn in other realms, some according to their vows were reborn in the Tusita Heaven, some were reborn among humans, some were reborn among dragons, some were reborn among yakshas, some were reborn among asuras, and some according to their vows were reborn as various animals. The Great Compassion Pundarika Sutra, Chapter 23 on Eye Giving: 'Good man! At that time, after the Great Compassionate Sramana passed away, due to his original vows, he was reborn in the south, beyond ten thousand Buddha lands from this Buddha land, in a world called Samgraha-mala. The people there have a lifespan of eighty years, gather unwholesome roots, are cruel and fond of killing, like to commit all kinds of evil deeds, have no compassion for beings, have no concept of parents, and do not even fear the consequences of the next life.'
。其大沙門以本願故，生集穢剎旃陀羅家，巨身甚長，有極大力，所為迅速，念力極大，才辯難折，眾行悉備。彼以強力疾攝眾生，而告之言：『咄！汝眾生！能斷竊盜邪淫，乃至能斷邪見者，我當賜汝等命及養身具。若不止者，我當斷汝等命，斷已更至余處。』彼時眾生叉手合掌，同聲白言：『若濟我命當隨汝教，盡斷殺盜乃至邪見。』彼時強力旃陀羅，往語王及王子群臣百官言：『我須養命之具，若飲、若食，若佉阇、蒱阇，若薜夜梨舍、衣服、臥具、種種涂香，金、銀、摩尼、真珠、琉璃、車𤦲、馬瑙、珊瑚、琥珀具及玫瑰，我用與此眾生。』時王群臣多與養命之具。彼時強力旃陀羅，又令王及眷屬盡形壽住九善業已，人壽轉增至五百歲。時彼國王忽然崩亡，群臣百官拜彼強力旃陀羅為王；拜已即為立號，號曰福力。
「善男子！爾時福力王未久教化一國已，如是堅進，復化二國。福力王不久，乃至作一切閻浮提強力轉輪王。時福力王自知攝一切閻浮提為大王已，然後勸人不奪他命住不殺生，如是調施乃至斷邪見教化眾生令住正見，隨眾生意勸以三乘令住其中。時福力王普勸閻浮提眾生修十善業，得住三乘已，遍令閻浮提言：『其有求索飲食乃至雜寶，彼一切來詣我所，我悉與之
現代漢語譯本：那時，一位大沙門因為本來的誓願，出生在污穢的剎土中的旃陀羅家中。他身形巨大，非常高大，擁有極大的力量，行動迅速，念力強大，辯才無礙，各種修行都已具備。他以強大的力量迅速懾服眾生，並告誡他們說：『喂！你們這些眾生！如果能斷除偷盜、邪淫，乃至能斷除邪見，我就賜予你們生命和養身的資具。如果不能停止這些惡行，我就斷絕你們的生命，斷絕後就去其他地方。』那時，眾生雙手合十，異口同聲地說：『如果能保全我們的生命，我們一定遵從您的教誨，徹底斷除殺生、偷盜乃至邪見。』那時，這位強大的旃陀羅，去告訴國王、王子、群臣百官說：『我需要養命的資具，無論是飲品、食物，還是各種零食、衣服、臥具、各種涂香，以及金、銀、摩尼、珍珠、琉璃、車磲、瑪瑙、珊瑚、琥珀等寶物，還有玫瑰，我將用這些來供給這些眾生。』當時，國王和群臣大多都給了他養命的資具。那時，這位強大的旃陀羅，又讓國王和他的眷屬終身奉行九種善業，之後人們的壽命逐漸增長到五百歲。當時，那位國王突然去世，群臣百官推舉這位強大的旃陀羅為王；推舉之後，就為他立了稱號，號為福力王。 善男子！那時，福力王在教化一個國家不久之後，就如此堅定地前進，又教化了兩個國家。福力王不久，乃至成為整個閻浮提的強大轉輪王。當時，福力王自己知道已經統治整個閻浮提成為大王之後，然後勸導人們不要奪取他人的生命，奉行不殺生，如此調伏施捨，乃至斷除邪見，教化眾生安住正見，隨順眾生的意願，勸導他們修習三乘佛法，安住其中。當時，福力王普遍勸導閻浮提的眾生修習十善業，讓他們安住於三乘佛法之後，就遍告閻浮提說：『凡是有人求取飲食乃至各種珍寶的，都可以到我這裡來，我都會給予他們。』
English version: At that time, a great Shramana, due to his original vow, was born into a Chandala family in a defiled land. He was of immense stature, very tall, possessed great strength, was swift in action, had powerful mindfulness, was eloquent, and was equipped with all kinds of practices. He quickly subdued sentient beings with his great power and admonished them, saying: 'Hey! You sentient beings! If you can cease stealing, sexual misconduct, and even eliminate wrong views, I will grant you life and the means to sustain yourselves. If you do not stop these evil deeds, I will end your lives, and after that, I will go elsewhere.' At that time, the sentient beings, with their palms together, said in unison: 'If you can preserve our lives, we will certainly follow your teachings and completely cease killing, stealing, and even wrong views.' At that time, this powerful Chandala went to tell the king, princes, ministers, and officials: 'I need the means to sustain life, whether it be drinks, food, various snacks, clothing, bedding, various perfumes, as well as gold, silver, mani jewels, pearls, lapis lazuli, conch shells, agate, coral, amber, and other treasures, including roses. I will use these to provide for these sentient beings.' At that time, the king and ministers mostly gave him the means to sustain life. At that time, this powerful Chandala also made the king and his family practice the nine good deeds for the rest of their lives, after which people's lifespans gradually increased to five hundred years. At that time, the king suddenly passed away, and the ministers and officials elected this powerful Chandala as king; after the election, they gave him a title, calling him King of Blessed Power. Good man! At that time, King of Blessed Power, after teaching one country for a short time, advanced so firmly that he taught two more countries. Before long, King of Blessed Power became the powerful Chakravartin king of the entire Jambudvipa. At that time, King of Blessed Power, knowing that he had become the great king ruling the entire Jambudvipa, then advised people not to take the lives of others, to practice non-killing, to subdue and give, and even to eliminate wrong views, teaching sentient beings to abide in right views, following the wishes of sentient beings, and encouraging them to practice the three vehicles of Buddhism, and to abide in them. At that time, King of Blessed Power universally encouraged the sentient beings of Jambudvipa to practice the ten good deeds, and after they had settled in the three vehicles of Buddhism, he proclaimed throughout Jambudvipa: 'Whoever seeks food, drink, or even various treasures, may come to me, and I will give them all.'
。』于余時閻浮提諸求索者皆來詣，福力王隨其所求種種給與。時有邪命名曰土鳴，來立王前白言：『汝大王！能種種極大施與，為求阿耨多羅三藐三菩提故。大王！汝能滿我意者，必當於世為燈明尊。』王曰：『欲求何等？』土鳴邪命言：『大王！我是咒師，欲成降伏天咒故來白汝，我今欲得生人肉眼。』
「善男子！時福力王思惟念言：『吾已得為強力轉輪王，又復勸化過數眾生，住十善業隨住三乘，無量施已。此是我善知識，能勸我危脆身令為堅固。』王曰：『汝且歡喜，我當與汝此凡肉眼，令我得無上慧眼。以歡喜心與汝身皮，令我得佛無上菩提。』善男子！時福力王以右手自挑兩眼以與邪命，血遍流面而作是言：
「『聽我此多天夜叉， 緊那修羅諸善神， 若於虛空住地人， 明我是施為菩薩； 愿逮最勝妙寂道， 於四暴流度眾生， 遷置涅槃到彼岸。』
「復作是言：『若我得逮阿耨多羅三藐三菩提，令我命根于爾所日不絕，意念不亂，不生悔心，盡彼邪命咒術得成。』告言：『善男子！可取我皮。』時土鳴邪命手執利刀剝取王皮，於七日中得成咒已。時王福力亦於七日命根不絕，意念不動，受如是苦，無一念頃而生悔心
現代漢語譯本：當時，閻浮提所有前來求索的人都來到福力王這裡，福力王都根據他們所求的給予各種東西。當時有個名叫土鳴的邪命外道，來到國王面前說：『大王！您能給予各種極大的佈施，是爲了求得無上正等正覺的緣故。大王！您如果能滿足我的心願，必定會在世間成為燈明尊。』國王問：『你想要什麼？』土鳴邪命外道說：『大王！我是個咒師，爲了成就降伏天神的咒術而來求見您，我現在想要得到活人的肉眼。』 善男子！當時福力王思索道：『我已經成為強大的轉輪王，又勸化了無數眾生，讓他們安住於十善業，隨順安住於三乘，已經做了無量的佈施。這個人是我的善知識，能勸我將這脆弱的身體變為堅固。』國王說：『你且歡喜，我將把這凡夫的肉眼給你，讓我得到無上的智慧之眼。我以歡喜心把我的身體的面板給你，讓我得到佛的無上菩提。』善男子！當時福力王用右手自己挖出兩隻眼睛給了邪命外道，鮮血流遍面頰，並說道： 『請聽我言，諸天夜叉，緊那羅修羅等善神，若在虛空居住或在地上的人，請證明我是爲了菩薩道而佈施；愿我能證得最殊勝的寂靜之道，在四種暴流中度脫眾生，遷往涅槃的彼岸。』 又說道：『如果我能證得無上正等正覺，愿我的生命在這些日子裡不中斷，意念不散亂，不生後悔之心，讓那邪命外道的咒術得以成就。』然後告訴他說：『善男子！你可以取我的面板。』當時土鳴邪命外道手持利刀剝取國王的面板，在七天之中咒術得以成就。當時福力王也在七天之中生命不絕，意念不動搖，承受這樣的痛苦，沒有一念之間生起後悔之心。
English version: At that time, all those seeking something in Jambudvipa came to King Fuklri, and King Fuklri gave them various things according to their requests. At that time, there was a heretic named Tuming, who came before the king and said, 'Great King! You are able to give all kinds of great alms, for the sake of seeking Anuttara-samyak-sambodhi. Great King! If you can fulfill my wish, you will surely become a lamp of light in the world.' The king asked, 'What do you want?' The heretic Tuming said, 'Great King! I am a mantra master, and I have come to see you in order to accomplish the mantra of subduing the gods. Now I want to obtain the living human eyes.' 'Good man! At that time, King Fuklri thought, 'I have already become a powerful wheel-turning king, and I have also persuaded countless sentient beings to abide in the ten good deeds, and to abide in the three vehicles. I have already given countless alms. This person is my good friend, who can persuade me to transform this fragile body into a firm one.' The king said, 'You should be happy, I will give you these ordinary eyes, so that I may obtain the unsurpassed wisdom eyes. With a joyful heart, I will give you the skin of my body, so that I may obtain the unsurpassed Bodhi of the Buddha.' Good man! At that time, King Fuklri used his right hand to gouge out his two eyes and gave them to the heretic, blood flowing all over his face, and said: 'Listen to me, all the gods, yakshas, kinnaras, asuras, and other good spirits, whether you dwell in the sky or on the earth, bear witness that I am giving alms for the sake of the Bodhisattva path; may I attain the most supreme path of tranquility, deliver sentient beings from the four torrents, and lead them to the other shore of Nirvana.' He also said, 'If I can attain Anuttara-samyak-sambodhi, may my life force not cease during these days, may my thoughts not be scattered, may I not have any regrets, and may the heretic's mantra be accomplished.' Then he told him, 'Good man! You can take my skin.' At that time, the heretic Tuming held a sharp knife and peeled off the king's skin, and in seven days the mantra was accomplished. At that time, King Fuklri's life force also did not cease for seven days, his thoughts did not waver, he endured such suffering, and not for a single moment did he have any regrets.
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「善男子！彼時大悲寶藏如來父豈異人乎？莫造斯觀，我身是也。是我先初發阿耨多羅三藐三菩提，我于初發心，勸過數眾生於阿耨多羅三藐三菩提，是我初勇健行；我隨愿故從彼終已，生集穢佛土旃陀羅家，是我二勇健行；能于旃陀羅種中，勸眾生住善已，以自進力乃至得為強力轉輪王，滅除一切閻浮提斗諍怨嫉及諸穢濁，又壽命轉增是我初自施眼及皮。從彼命終，還生集穢剎二天下中，以本願故，復生旃陀羅家。略說，于中用是堅進，以善法勸眾生，乃至得為強力轉輪王，滅除其中斗諍怨嫉種種穢濁，增其壽命。于中亦自施舌及耳，乃至一切三千大千集穢佛土，一一方中作如是丈夫行，以本願堅進勇猛相續。以本願故，于恒河沙數五濁佛剎中，作如是大丈夫行，勸眾生令住善業於三乘中，又覆滅除斗諍怨嫉種種穢惡。善男子！是故余諸佛世尊佛土清凈，以彼諸佛世尊先行無上菩提行時，不說他非，不粗言加人，不現恐怖，不以聲聞、辟支佛乘化眾生，是故彼諸佛世尊隨意盡滿得凈佛土。其佛土中無受戒犯名，又不聞粗言不善之聲，無諸惡音，唯以法聲充滿佛土，其中眾生隨意所欲，無聲聞、辟支佛名。不如我于恒河沙數大劫，在恒河沙數五濁空佛剎中，以恐逼粗言勸眾行善，隨眾生意令住三乘
現代漢語譯本：『善男子！那時的大悲寶藏如來之父難道是別人嗎？不要這樣認為，我就是。我最初發阿耨多羅三藐三菩提心時，我最初發心，勸導無數眾生趨向阿耨多羅三藐三菩提，這是我最初的勇猛精進行；我隨愿從那裡結束后，生於聚集污穢的佛土的旃陀羅家，這是我第二次的勇猛精進行；能在旃陀羅種姓中，勸導眾生安住于善，以自己的精進之力乃至成為強力的轉輪王，消滅一切閻浮提的爭鬥、怨恨、嫉妒以及各種污穢，又使壽命增長，這是我第一次佈施眼睛和面板。從那裡命終后，又生於聚集污穢的剎土的二天下中，因為本願的緣故，又生於旃陀羅家。簡略地說，在其中運用這種堅定的精進，用善法勸導眾生，乃至成為強力的轉輪王，消滅其中的爭鬥、怨恨、嫉妒種種污穢，增長他們的壽命。在其中也佈施自己的舌頭和耳朵，乃至一切三千大千聚集污穢的佛土，在每一方都做這樣的丈夫行，以本願的堅定精進勇猛相續。因為本願的緣故，在恒河沙數五濁佛剎中，做這樣大丈夫的行為，勸導眾生安住于善業，於三乘之中，又消滅爭鬥、怨恨、嫉妒種種惡行。善男子！因此其餘諸佛世尊的佛土清凈，因為那些諸佛世尊在先行無上菩提行時，不說他人過失，不以粗暴的言語加害於人，不顯現恐怖，不以聲聞、辟支佛乘教化眾生，因此那些諸佛世尊隨意圓滿得到清凈的佛土。他們的佛土中沒有受戒犯戒的名聲，也不聽到粗暴不善的聲音，沒有各種惡音，唯有法音充滿佛土，其中的眾生隨心所欲，沒有聲聞、辟支佛的名號。不如我在恒河沙數大劫中，在恒河沙數五濁空佛剎中，以恐嚇逼迫的粗暴言語勸導眾生行善，隨眾生的意願讓他們安住於三乘。' 現代漢語譯本：'善男子！那時的大悲寶藏如來之父難道是別人嗎？不要這樣認為，我就是。我最初發阿耨多羅三藐三菩提心時，我最初發心，勸導無數眾生趨向阿耨多羅三藐三菩提，這是我最初的勇猛精進行；我隨愿從那裡結束后，生於聚集污穢的佛土的旃陀羅家，這是我第二次的勇猛精進行；能在旃陀羅種姓中，勸導眾生安住于善，以自己的精進之力乃至成為強力的轉輪王，消滅一切閻浮提的爭鬥、怨恨、嫉妒以及各種污穢，又使壽命增長，這是我第一次佈施眼睛和面板。從那裡命終后，又生於聚集污穢的剎土的二天下中，因為本願的緣故，又生於旃陀羅家。簡略地說，在其中運用這種堅定的精進，用善法勸導眾生，乃至成為強力的轉輪王，消滅其中的爭鬥、怨恨、嫉妒種種污穢，增長他們的壽命。在其中也佈施自己的舌頭和耳朵，乃至一切三千大千聚集污穢的佛土，在每一方都做這樣的丈夫行，以本願的堅定精進勇猛相續。因為本願的緣故，在恒河沙數五濁佛剎中，做這樣大丈夫的行為，勸導眾生安住于善業，於三乘之中，又消滅爭鬥、怨恨、嫉妒種種惡行。善男子！因此其餘諸佛世尊的佛土清凈，因為那些諸佛世尊在先行無上菩提行時，不說他人過失，不以粗暴的言語加害於人，不顯現恐怖，不以聲聞、辟支佛乘教化眾生，因此那些諸佛世尊隨意圓滿得到清凈的佛土。他們的佛土中沒有受戒犯戒的名聲，也不聽到粗暴不善的聲音，沒有各種惡音，唯有法音充滿佛土，其中的眾生隨心所欲，沒有聲聞、辟支佛的名號。不如我在恒河沙數大劫中，在恒河沙數五濁空佛剎中，以恐嚇逼迫的粗暴言語勸導眾生行善，隨眾生的意願讓他們安住於三乘。'
English version: 'Good man! Is the father of the Tathagata, the great treasury of compassion, someone else? Do not think so, it is I myself. When I first generated the mind for Anuttara-samyak-sambodhi, in my initial aspiration, I persuaded countless beings towards Anuttara-samyak-sambodhi, this was my first act of courageous practice; following my vow, after that life ended, I was born into a Candala family in a Buddha-land of accumulated defilements, this was my second act of courageous practice; being able to persuade beings to abide in goodness within the Candala caste, through my own effort, I even became a powerful Chakravartin king, eliminating all strife, resentment, jealousy, and various defilements in Jambudvipa, and also increasing lifespans, this was my first act of giving away my eyes and skin. After that life ended, I was reborn in the two worlds of a Buddha-land of accumulated defilements, and because of my original vow, I was born again into a Candala family. Briefly speaking, within that, I used this firm diligence, using good Dharma to persuade beings, even becoming a powerful Chakravartin king, eliminating the strife, resentment, jealousy, and various defilements within, and increasing their lifespans. Within that, I also gave away my tongue and ears, and even in all the three thousand great thousand Buddha-lands of accumulated defilements, in each direction, I performed such acts of a great man, with the firm diligence and courage of my original vow continuing. Because of my original vow, in countless Buddha-lands of the five turbidities, I performed such acts of a great man, persuading beings to abide in good karma within the three vehicles, and also eliminating strife, resentment, jealousy, and various evils. Good man! Therefore, the Buddha-lands of the other Buddhas, the World Honored Ones, are pure, because when those Buddhas, the World Honored Ones, were first practicing the path of unsurpassed Bodhi, they did not speak of others' faults, did not harm people with harsh words, did not display terror, and did not transform beings with the Sravaka or Pratyekabuddha vehicles, therefore those Buddhas, the World Honored Ones, freely and completely obtained pure Buddha-lands. In their Buddha-lands, there is no name of breaking precepts, nor is there the sound of harsh or unkind words, there are no evil sounds, only the sound of Dharma fills the Buddha-land, and the beings within are free to do as they wish, without the names of Sravakas or Pratyekabuddhas. It is not like me, who in countless great kalpas, in countless empty Buddha-lands of the five turbidities, used intimidating and harsh words to persuade beings to do good, allowing them to abide in the three vehicles according to their wishes.' English version: 'Good man! Is the father of the Tathagata, the great treasury of compassion, someone else? Do not think so, it is I myself. When I first generated the mind for Anuttara-samyak-sambodhi, in my initial aspiration, I persuaded countless beings towards Anuttara-samyak-sambodhi, this was my first act of courageous practice; following my vow, after that life ended, I was born into a Candala family in a Buddha-land of accumulated defilements, this was my second act of courageous practice; being able to persuade beings to abide in goodness within the Candala caste, through my own effort, I even became a powerful Chakravartin king, eliminating all strife, resentment, jealousy, and various defilements in Jambudvipa, and also increasing lifespans, this was my first act of giving away my eyes and skin. After that life ended, I was reborn in the two worlds of a Buddha-land of accumulated defilements, and because of my original vow, I was born again into a Candala family. Briefly speaking, within that, I used this firm diligence, using good Dharma to persuade beings, even becoming a powerful Chakravartin king, eliminating the strife, resentment, jealousy, and various defilements within, and increasing their lifespans. Within that, I also gave away my tongue and ears, and even in all the three thousand great thousand Buddha-lands of accumulated defilements, in each direction, I performed such acts of a great man, with the firm diligence and courage of my original vow continuing. Because of my original vow, in countless Buddha-lands of the five turbidities, I performed such acts of a great man, persuading beings to abide in good karma within the three vehicles, and also eliminating strife, resentment, jealousy, and various evils. Good man! Therefore, the Buddha-lands of the other Buddhas, the World Honored Ones, are pure, because when those Buddhas, the World Honored Ones, were first practicing the path of unsurpassed Bodhi, they did not speak of others' faults, did not harm people with harsh words, did not display terror, and did not transform beings with the Sravaka or Pratyekabuddha vehicles, therefore those Buddhas, the World Honored Ones, freely and completely obtained pure Buddha-lands. In their Buddha-lands, there is no name of breaking precepts, nor is there the sound of harsh or unkind words, there are no evil sounds, only the sound of Dharma fills the Buddha-land, and the beings within are free to do as they wish, without the names of Sravakas or Pratyekabuddhas. It is not like me, who in countless great kalpas, in countless empty Buddha-lands of the five turbidities, used intimidating and harsh words to persuade beings to do good, allowing them to abide in the three vehicles according to their wishes.'
。以彼殘業令我今此佛土穢濁，多諸不善，惡聲充塞，集不善根眾生遍滿；我以三乘說法，如我先所立愿而取佛土，隨所化眾生，如是以勤修進力行菩提行，如本所種得如是佛土，如我先所立愿。
「善男子！我今略說所行檀波羅蜜。如我行菩提行時極盡施與，先無有菩薩能如是行施者，后亦無有菩薩行菩提行時能行如是施者。如我行菩提行時施與，除八大丈夫。名持與菩薩，于南方一切護世界中成阿耨多羅三藐三菩提，號除穢明如來，百歲世人中說法，彼卻後七日當入涅槃。如是菩薩名進覺，于東方阿阇跋提世界成阿耨多羅三藐三菩提，二千歲世人中作佛事，彼舍提如來以無上般涅槃而般涅槃已，過恒河沙數大劫，彼大悲舍利今猶在五濁空佛剎中作佛事。道是堅華菩薩，以進誓力施行菩薩行，彼卻後于來世過十恒河沙數大劫后，于北方有五濁佛剎當名因耨，彼大丈夫于中當成阿耨多羅三藐三菩提，號因除愛王如來、應供、正遍知乃至佛、世尊。菩薩名慧明無畏喜，彼善丈夫過一大劫，當於西方五濁世界名三毗羅婆帝，百歲世人中當成阿耨多羅三藐三菩提，號名日藏明無後主王如來、應供、正遍知乃至佛、世尊
現代漢語譯本：'因為他們遺留的惡業，使得我現在的這個佛土變得污穢不堪，充滿了各種不善的事物，惡劣的聲名到處傳播，聚集了各種不善根的眾生，遍佈各地。我以三乘佛法教化他們，正如我先前所立下的誓願那樣，選取佛土。隨著所教化的眾生，我勤奮修行，努力實踐菩提之道，就像我原本所種下的因一樣，獲得了這樣的佛土，正如我先前所立下的誓願。' '善男子！我現在簡略地說說我所修行的佈施波羅蜜。當我修行菩提道時，我極盡所能地佈施，先前沒有菩薩能夠像我這樣佈施，之後也不會有菩薩在修行菩提道時能夠像我這樣佈施。我修行菩提道時所做的佈施，除了八位大丈夫之外。他們分別是：名為持與的菩薩，在南方一切護世界中成就阿耨多羅三藐三菩提，號為除穢明如來，在百歲的人世間說法，他將在七日後入涅槃。還有一位菩薩名為進覺，在東方阿阇跋提世界成就阿耨多羅三藐三菩提，在二千歲的人世間做佛事，這位舍提如來以無上般涅槃而入涅槃后，經過恒河沙數的大劫，他的大悲舍利至今仍在五濁空佛剎中做佛事。還有一位是堅華菩薩，以堅定的誓願力施行菩薩行，他將在未來的世間，經過十恒河沙數的大劫后，在北方一個名為因耨的五濁佛剎中成就阿耨多羅三藐三菩提，號為因除愛王如來、應供、正遍知乃至佛、世尊。還有一位菩薩名為慧明無畏喜，這位善丈夫經過一大劫，將在西方一個名為三毗羅婆帝的五濁世界中，在百歲的人世間成就阿耨多羅三藐三菩提，號為日藏明無後主王如來、應供、正遍知乃至佛、世尊。'
English version: 'Because of their remaining bad karma, my current Buddha land is defiled, filled with various unwholesome things, evil reputations spread everywhere, and gatherings of beings with unwholesome roots are everywhere. I teach them with the Three Vehicles of Dharma, just as I vowed before, choosing a Buddha land. According to the beings I teach, I diligently cultivate and strive to practice the Bodhi path, just as the causes I originally planted, I obtained such a Buddha land, just as I vowed before.' 'Good man! Now I will briefly talk about the perfection of giving (Dana Paramita) that I have practiced. When I practiced the Bodhi path, I gave to the utmost of my ability. No Bodhisattva before could give like I did, and no Bodhisattva after will be able to give like I did when practicing the Bodhi path. The giving I did when practicing the Bodhi path is surpassed only by eight great men. They are: the Bodhisattva named Holder of Giving, who will achieve Anuttara-samyak-sambodhi in the Southern All-Protecting World, and will be called the Tathagata Remover of Defilement Light, who will teach in the world for a hundred years, and will enter Nirvana seven days later. There is also a Bodhisattva named Progress of Awakening, who will achieve Anuttara-samyak-sambodhi in the Eastern Ajabati World, and will perform Buddha deeds in the world for two thousand years. After this Tathagata Sheti enters Nirvana with unsurpassed Parinirvana, after countless kalpas like the sands of the Ganges, his relics of great compassion still perform Buddha deeds in the five turbid empty Buddha lands. There is also the Bodhisattva Firm Flower, who practices the Bodhisattva path with the power of firm vows. In the future, after ten kalpas like the sands of the Ganges, in a five turbid Buddha land in the north named Inou, this great man will achieve Anuttara-samyak-sambodhi, and will be called the Tathagata King Remover of Love, Worthy of Offerings, Perfectly Enlightened, and so on, up to Buddha, World Honored One. There is also a Bodhisattva named Wisdom Light Fearless Joy, this good man, after one great kalpa, will achieve Anuttara-samyak-sambodhi in a five turbid world in the west named Samvirobhati, in the world for a hundred years, and will be called the Tathagata Sun Treasure Light Without a Successor King, Worthy of Offerings, Perfectly Enlightened, and so on, up to Buddha, World Honored One.'
。又今是二等樂、喜臂，當竟過數大劫后，于上方有世界名灰集曲，五濁極惡，劫名大亂，彼等樂以本願故，于灰集曲世界五十歲世人中，當成阿耨多羅三藐三菩提，號不可思議樂如來乃至佛、世尊。彼以本願當十年中具作佛事已而般涅槃，即於是日正法亦滅。時彼佛土當十年空，又彼喜臂菩薩以本願故，于灰集曲佛土三十歲世人中，當成阿耨多羅三藐三菩提，號照明伏如來乃至佛、世尊。於十年中具作佛事已，當入無餘涅槃界，以本願故，般涅槃后正法住世滿七十歲。彼二丈夫得前授記得善哉，得受阿耨多羅三藐三菩提記。」
彼二丈夫頭面禮世尊足已，以是歡喜，上升虛空去地七仞，叉手合掌同聲以此偈贊世尊：
「佛照世間譬如日， 上智勇出於此時； 目凈無塵世導師， 明能降伏諸異學。 于多劫中修無相， 為求微妙上菩提； 供養諸佛如恒沙， 過去導師未記我。 心善解脫無貪慾， 能使盲世修善行； 為失道者說妙法， 于生死河度眾生。 我于自然法出家， 世尊所說解脫戒； 我等已學及三昧， 隨從世尊猶如影。 樂法自活無所依， 聞法生心如尊想； 我今現前得職地， 佛授我等菩提記。」
佛言：「其二未發菩提心
現代漢語譯本：再說，現在這兩位樂喜臂菩薩，將在經歷無數大劫之後，于上方一個名為灰集曲的世界，那裡五濁惡世極其嚴重，劫難名為大亂。他們將因本願，在灰集曲世界五十歲的人群中，成就無上正等正覺，號為不可思議樂如來，乃至佛、世尊。他將因本願在十年中完成佛事後入涅槃，當日正法也隨之滅亡。那時，佛土將空置十年。之後，喜臂菩薩也將因本願，在灰集曲佛土三十歲的人群中，成就無上正等正覺，號為照明伏如來，乃至佛、世尊。他將在十年中完成佛事後，進入無餘涅槃界。因本願，他涅槃后正法將住世滿七十年。這兩位大丈夫得到之前的授記真是太好了，他們得到了無上正等正覺的授記。 這兩位大丈夫向世尊頂禮后，因歡喜而升到離地七仞的虛空中，雙手合十，同聲用偈頌讚美世尊： 『佛陀照耀世間如太陽， 上智勇者此時出現； 目光清凈無塵垢，是世間的導師， 能降伏各種異端邪說。 在多劫中修習無相之法， 為求微妙無上的菩提； 供養諸佛如恒河沙數， 過去的導師沒有為我授記。 心善解脫沒有貪慾， 能使盲目的世人修習善行； 為迷失道路的人說微妙的佛法， 在生死河流中度化眾生。 我從自然法中出家， 遵循世尊所說的解脫戒律； 我們已經學習了禪定和三昧， 跟隨世尊如同影子一般。 樂於佛法，自食其力，無所依賴， 聽聞佛法，心中生起如對尊者的敬意； 我們現在得到了職位， 佛陀為我們授了菩提的記別。』 佛陀說：『他們兩個還沒有發菩提心』
English version: Furthermore, these two Bodhisattvas, Joyful Arms, will, after countless great kalpas, in a world above called 'Ash Collection Melody,' where the five turbidities are extremely severe and the kalpa is named 'Great Chaos,' due to their original vows, among the fifty-year-old people of the Ash Collection Melody world, attain Anuttara-samyak-sambodhi, and be named the Inconceivable Joy Tathagata, even the Buddha, the World Honored One. He, due to his original vow, will complete his Buddha work in ten years and then enter Nirvana, and on that day, the true Dharma will also perish. At that time, the Buddha land will be empty for ten years. Then, the Bodhisattva Joyful Arms, also due to his original vow, among the thirty-year-old people of the Ash Collection Melody Buddha land, will attain Anuttara-samyak-sambodhi, and be named the Illuminating Subduer Tathagata, even the Buddha, the World Honored One. He will complete his Buddha work in ten years and then enter the realm of Nirvana without remainder. Due to his original vow, after his Nirvana, the true Dharma will remain in the world for seventy years. These two great men have received the previous prediction, which is excellent, and they have received the prediction of Anuttara-samyak-sambodhi. These two great men, having bowed their heads to the feet of the World Honored One, out of joy, rose seven ren into the sky, clasped their hands together, and with one voice praised the World Honored One with this verse: 'The Buddha illuminates the world like the sun, The supreme wise and courageous one appears at this time; His eyes are pure and free from dust, he is the guide of the world, Able to subdue all kinds of heretical teachings. In many kalpas, he has cultivated the formless dharma, Seeking the subtle and supreme Bodhi; He has made offerings to Buddhas as numerous as the sands of the Ganges, The past guides have not predicted me. His mind is well liberated and free from greed, Able to make the blind world cultivate good deeds; For those who have lost their way, he speaks the wonderful Dharma, And ferries sentient beings across the river of birth and death. I have left home from the natural Dharma, Following the precepts of liberation spoken by the World Honored One; We have already learned meditation and samadhi, Following the World Honored One like a shadow. Joyful in the Dharma, living independently, without reliance, Hearing the Dharma, our hearts give rise to respect as if to a venerable one; We have now received our positions, The Buddha has given us the prediction of Bodhi.' The Buddha said, 'These two have not yet generated the Bodhi mind.'
。善男子！此等樂、喜臂，彼四：持與、進覺、道是堅華、慧明無畏喜，此六丈夫我初化于菩提者。汝等善聽，我今當說。
大乘悲分陀利經身施品第二十四
「善男子！往昔古世過無量阿僧祇大劫，爾時此土名無塵彌樓厭，彼大劫百歲世人蓮華香如來像法中。善男子！我時為閻浮提強力轉輪王名無勝，有千子，我皆勸于阿耨多羅三藐三菩提。彼亦于余時出家，于蓮花香如來法中具修梵行，彼亦與顯蓮花香如來法。唯我六子不欲出家，不欲發菩提心。我數教語：『汝等何求？不發菩提心不肯出家耶？』彼言：『我不能出家。所以者何？于像法弊惡時有出家者，不能具持戒身，彼當乏七財，恒處生死淵，彼當復失人天功德，有不具持佛禁戒者，長在三塗。是故我等不能出家。』我復問言：『汝等何故不發菩提心？』彼言：『若能以一切閻浮提與我等者，當發阿耨多羅三藐三菩提心。』
「善男子！我聞語已，甚大歡喜而自思惟：『我已令一切閻浮提人，住三歸依，勸八聖分齋，又勸三乘。我今應分此閻浮提為六分，持與六子勸以菩提。我宜出家具修梵行。』尋如所思，分一切閻浮提而作六分與諸子等，我即出家具修梵行
現代漢語譯本：『善男子！這些樂、喜的臂膀，就是那四種：給予、進步的覺悟、道是堅固的華美、智慧明亮無畏的喜悅，這六種丈夫是我最初教化他們走向菩提的。你們好好聽著，我現在要說了。』 『大乘悲分陀利經』身施品第二十四 『善男子！在過去久遠的時代，經過無量阿僧祇大劫，那時這個世界名為無塵彌樓厭，那個大劫中，百歲時，世人處於蓮花香如來的像法時期。善男子！我那時是閻浮提一位強大的轉輪王，名叫無勝，有千個兒子，我全都勸他們發無上正等正覺之心。他們也在其他時候出家，在蓮花香如來的教法中修行梵行，他們也弘揚蓮花香如來的教法。只有我的六個兒子不想出家，不想發菩提心。我多次教導他們說：『你們求什麼呢？為什麼不發菩提心，不肯出家呢？』他們說：『我們不能出家。為什麼呢？在像法衰敗的時期，有出家的人，不能完全持守戒律，他們會缺乏七種財富，永遠處於生死輪迴的深淵，他們還會失去人天的功德，那些不能完全持守佛陀戒律的人，會長久地在三惡道中受苦。所以我們不能出家。』我又問他們說：『你們為什麼不發菩提心呢？』他們說：『如果能把整個閻浮提都給我們，我們就發無上正等正覺之心。』 『善男子！』我聽了他們的話后，非常高興，心想：『我已經讓整個閻浮提的人，皈依三寶，勸他們持八關齋戒，又勸他們修習三乘。我現在應該把這個閻浮提分成六份，給我的六個兒子，勸他們發菩提心。我應該出家修行梵行。』我立刻按照所想的，把整個閻浮提分成六份給我的兒子們，我就出家修行梵行。
English version: 『Good man! These arms of joy and happiness, those four are: giving, advancing enlightenment, the path is firm and beautiful, the joy of wisdom, clarity, and fearlessness, these six men are the first ones I taught to go towards Bodhi. You all listen carefully, I will now speak.』 The Great Vehicle Compassionate Pundarika Sutra, Chapter Twenty-Four on Giving the Body 『Good man! In the ancient past, after countless asamkhya great kalpas, at that time this world was called Dustless Meru Disgust, in that great kalpa, during the hundred-year period, people were in the Dharma-image period of the Lotus Fragrance Tathagata. Good man! At that time, I was a powerful Chakravartin king of Jambudvipa named No-Victory, I had a thousand sons, and I all encouraged them to aspire to Anuttara-samyak-sambodhi. They also left home at other times, practiced pure conduct in the Dharma of the Lotus Fragrance Tathagata, and they also propagated the Dharma of the Lotus Fragrance Tathagata. Only my six sons did not want to leave home, did not want to aspire to Bodhi. I repeatedly taught them, saying: 『What do you seek? Why do you not aspire to Bodhi, and refuse to leave home?』 They said: 『We cannot leave home. Why? In the degenerate period of the Dharma-image, those who leave home cannot fully uphold the precepts, they will lack the seven treasures, will always be in the abyss of samsara, they will also lose the merits of humans and gods, those who do not fully uphold the Buddha's precepts will suffer in the three evil realms for a long time. Therefore, we cannot leave home.』 I further asked them: 『Why do you not aspire to Bodhi?』 They said: 『If you can give us the entire Jambudvipa, we will aspire to Anuttara-samyak-sambodhi.』 『Good man!』 After hearing their words, I was very happy and thought to myself: 『I have already caused all the people of Jambudvipa to take refuge in the Three Jewels, encouraged them to observe the eight precepts, and also encouraged them to practice the Three Vehicles. Now I should divide this Jambudvipa into six parts, give them to my six sons, and encourage them to aspire to Bodhi. I should leave home and practice pure conduct.』 Immediately, according to my thoughts, I divided the entire Jambudvipa into six parts and gave them to my sons, and I left home to practice pure conduct.
。彼閻浮提六王不相和順，斗諍怨嫉，疫氣流行，興兵交戰，各不自寧，普令閻浮提極大饑饉，天不降雨五穀不成，樹木不生華葉果實，及諸草藥亦復不生，人民鳥獸飢渴身然苦逼難堪。我即思惟：『今正是時，應以身施自身血肉充足眾生。』舍床而去往詣中國上障水山上，立誓願言：
「『如我今者捨身命， 但因悲念不為天； 為利世人及諸天， 令成肉山給眾生。 如我捨身受妙色， 不求釋梵及魔王； 為益世人及諸天， 令我肉血成彌樓。 聽我人天龍夜叉， 有在於此山樹神； 我因眾生起憐愍， 以身血肉濟群臣。』
「我立愿時，阿須羅宮皆悉大動，地極肅震，彌樓傾搖，海水波踴，天及諸神皆悉悲泣。我時即從障水山上便自投下，以本願故即成肉山，高一由旬，縱廣正等亦一由旬。人民鳥獸來食血肉，以本願故晝夜生長，漸漸乃至高千由旬，縱廣正等亦千由旬，周匝四邊皆有人頭，悉具發、爪、眼、耳、鼻、舌、口、齒悉備。彼諸人頭高聲唱言：『咄！汝眾生！各隨所欲，恣意取之食肉飲血，若眼、耳、鼻、舌、口、齒、發隨汝所欲，身得充滿，從意所求
現代漢語譯本：當時，閻浮提的六個國王彼此不和，爭鬥怨恨，瘟疫流行，興兵交戰，各自不得安寧，導致整個閻浮提出現極大的饑荒，天不下雨，五穀不長，樹木不生花葉果實，各種草藥也不生長，人民和鳥獸都飢渴難耐，身受痛苦折磨。我當時就想：『現在正是時候，應該用我的身體來佈施，用我的血肉來滿足眾生。』於是我離開床鋪，前往中國上障水山，立下誓願說： 『我今天捨棄生命，只是因為悲憫眾生，不是爲了天神；爲了利益世人和諸天，讓我變成肉山來供給眾生。我捨棄身體是爲了獲得美好的形色，不是爲了求得釋天、梵天或魔王；爲了利益世人和諸天，讓我的血肉變成須彌山。請聽我的人天、龍、夜叉，以及在此山中的樹神；我因為憐憫眾生，用我的血肉來救濟他們。』 我立下誓願時，阿修羅宮都震動起來，大地劇烈搖晃，須彌山傾斜搖動，海水波濤洶涌，天神和諸神都悲傷哭泣。我當時就從障水山上跳了下去，因為本來的誓願，立刻變成了一座肉山，高一由旬，縱橫也都是一由旬。人民和鳥獸來吃我的血肉，因為本來的誓願，我的血肉晝夜生長，漸漸地長到高千由旬，縱橫也都是千由旬，四周都長滿了人頭，都具備頭髮、指甲、眼睛、耳朵、鼻子、舌頭、嘴巴、牙齒。那些人頭高聲喊道：『喂！你們這些眾生！各自隨意，盡情地取食我的肉和血，如果需要眼睛、耳朵、鼻子、舌頭、嘴巴、牙齒、頭髮，都隨你們的意願，讓你們的身體得到滿足，滿足你們的願望。』
English version: At that time, the six kings of Jambudvipa were not in harmony with each other, they fought and resented each other, plagues were rampant, they engaged in wars, and none of them could find peace, causing a great famine throughout Jambudvipa. The sky did not rain, the five grains did not grow, trees did not produce flowers, leaves, or fruits, and various herbs also did not grow. People and animals were hungry and thirsty, suffering unbearable pain. I then thought: 『Now is the time, I should give my body as alms, and use my flesh and blood to satisfy all living beings.』 So I left my bed and went to the Shangzhang Water Mountain in China, and made a vow, saying: 『I give up my life today, only because of compassion for all beings, not for the sake of the gods; for the benefit of the world and the heavens, let me become a mountain of flesh to provide for all beings. I give up my body to obtain beautiful forms, not to seek Indra, Brahma, or the demon king; for the benefit of the world and the heavens, let my flesh and blood become Mount Meru. Listen to me, humans, gods, dragons, yakshas, and the tree spirits in this mountain; because of my compassion for all beings, I use my flesh and blood to save them.』 When I made the vow, the Asura palaces all shook greatly, the earth trembled violently, Mount Meru tilted and swayed, the sea surged, and the gods and deities all wept sadly. I then jumped down from Shangzhang Water Mountain, and because of my original vow, I immediately became a mountain of flesh, one yojana high, and one yojana in length and width. People and animals came to eat my flesh and blood, and because of my original vow, my flesh and blood grew day and night, gradually growing to a height of a thousand yojanas, and a length and width of a thousand yojanas. All around were human heads, all with hair, nails, eyes, ears, noses, tongues, mouths, and teeth. Those heads shouted loudly: 『Hey! You living beings! Each of you, as you wish, freely take and eat my flesh and blood. If you need eyes, ears, noses, tongues, mouths, teeth, or hair, take them as you wish, so that your bodies may be satisfied, and your desires fulfilled.』
。若發阿耨多羅三藐三菩提心，若聲聞乘、若辟支佛乘，此是汝等養身之具，卒未便盡不與汝等作信施罪，又令汝等命不速盡。』其解脫慧眾生，有發聲聞乘心，有發辟支佛乘，有發阿耨多羅三藐三菩提心，有求人天福心。食肉飲血，有取眼者，有取耳，有取鼻，有取唇，有取齒，有取舌者。以本願故尋即還復，不盡不減乃至十千年，以身肉血充滿一切閻浮提人、夜叉及諸鳥獸。於十千年中施眼如恒河沙，施血猶四大海，施己身肉若千須彌，以舌施人如鐵圍山，以身施與中彌樓等；施鼻猶若大彌樓山，我以齒施如耆阇崛山，我身肉施遍娑訶剎。
「善男子！觀我於十千年中以一身命如是無量無邊阿僧祇施，以是充滿無量無邊阿僧祇眾生，無一念頃而生悔心。我即于彼立如是愿：『若我得成阿耨多羅三藐三菩提意如是滿者，如我於此一天下中自身血肉充足一切。令我如是于恒河沙數千年中，於此無塵彌樓厭佛剎一切方中，我以如是身，於一一方滿十千年，以身、血肉、面板、眼、耳、鼻、舌、唇、齒及發，充滿眾生勸以三乘。若人、夜叉、羅剎及諸畜生有四大者，啖肉、飲血，乃至餓鬼，我當充足於彼一切，如我一佛剎中以身血肉濟諸眾生。如是普於十方恒河沙數五濁佛土中，以身、血、肉、眼乃至舌充彼眾生
現代漢語譯本：『如果發了無上正等正覺的心，無論是聲聞乘、還是辟支佛乘，這些都是你們維持生命的資具，暫時不會用盡，我不會因此對你們犯下不施捨的罪過，也會讓你們的壽命不會過早結束。』那些具有解脫智慧的眾生，有的發了聲聞乘的心，有的發了辟支佛乘的心，有的發了無上正等正覺的心，有的求人天福報的心。吃肉喝血，有的取眼睛，有的取耳朵，有的取鼻子，有的取嘴唇，有的取牙齒，有的取舌頭。因為本願的緣故，立刻就能恢復原樣，不會減少也不會耗盡，甚至能持續一萬年，用身體的肉和血充滿整個閻浮提的人、夜叉以及各種鳥獸。在這萬年中，佈施眼睛如恒河沙數，佈施血如同四大海，佈施自己的肉如同千座須彌山，用舌頭佈施給別人如同鐵圍山，用身體佈施如同彌樓山；佈施鼻子如同大彌樓山，我用牙齒佈施如同耆阇崛山，我身體的肉佈施遍佈娑婆世界。 『善男子！觀察我在一萬年中，用一個身體的生命，如此無量無邊阿僧祇的佈施，用這些充滿無量無邊阿僧祇的眾生，沒有一念之間產生後悔的心。我隨即在那裡立下這樣的誓願：『如果我能夠成就無上正等正覺，我的意願能夠像這樣圓滿，就像我在這一個天下中，用自己的血肉充足一切眾生一樣。讓我像這樣在恒河沙數千年之中，在這無塵彌樓厭佛剎的一切地方，我用這樣的身體，在每一個地方都充滿一萬年，用身體、血肉、面板、眼睛、耳朵、鼻子、舌頭、嘴唇、牙齒以及頭髮，充滿眾生，勸導他們修習三乘。如果人、夜叉、羅剎以及各種畜生有四大組成的身體，吃肉、喝血，乃至餓鬼，我應當充足他們一切，就像我在這一個佛剎中用身體的血肉救濟眾生一樣。像這樣普遍在十方恒河沙數五濁佛土中，用身體、血、肉、眼睛乃至舌頭來充足那些眾生。』
English version: 'If one generates the mind of Anuttara-samyak-sambodhi, whether it be the Sravaka vehicle or the Pratyekabuddha vehicle, these are the means for you to sustain your lives. They will not be exhausted immediately, and I will not commit the sin of not giving to you. I will also ensure that your lives do not end prematurely.' Among those beings with the wisdom of liberation, some have generated the mind of the Sravaka vehicle, some have generated the mind of the Pratyekabuddha vehicle, some have generated the mind of Anuttara-samyak-sambodhi, and some seek the blessings of humans and gods. They eat flesh and drink blood; some take eyes, some take ears, some take noses, some take lips, some take teeth, and some take tongues. Because of my original vow, they immediately return to their original state, neither diminishing nor being exhausted, even for ten thousand years. With my body's flesh and blood, I fill all the people, yakshas, and various birds and beasts of Jambudvipa. In these ten thousand years, I give eyes like the sands of the Ganges, I give blood like the four great oceans, I give my own flesh like a thousand Mount Sumerus, I give my tongue to others like the Iron Mountain Range, I give my body like Mount Meru; I give my nose like the great Mount Meru, I give my teeth like Mount Gijjhakuta, and I give my body's flesh throughout the Saha world. 'Good man! Observe that in ten thousand years, with one life, I have given such immeasurable and boundless Asankhyeyas of offerings, using these to fill immeasurable and boundless Asankhyeyas of beings, without a single moment of regret. I then made this vow: 'If I can achieve Anuttara-samyak-sambodhi, and my intention can be fulfilled in this way, just as I have used my own flesh and blood to satisfy all beings in this one world. Let me, in this way, for countless thousands of years, in all places of this dustless Meru Buddha-field, use this body to fill each place for ten thousand years, using my body, blood, flesh, skin, eyes, ears, nose, tongue, lips, teeth, and hair to fill all beings, encouraging them to practice the three vehicles. If humans, yakshas, rakshasas, and various animals have bodies composed of the four elements, eating flesh and drinking blood, even hungry ghosts, I shall satisfy them all, just as I have used my body's flesh and blood to save all beings in this one Buddha-field. In this way, universally in the ten directions, in the countless Ganges-sand-like impure Buddha-lands, I will use my body, blood, flesh, eyes, and even my tongue to satisfy those beings.'
。以如是身恒河沙數大劫之中，以己身命充足於彼諸佛土中一切眾生。若我是願意不滿者，令我永已不見十方余世界中已轉法輪現在住世說法諸佛世尊，我不成阿耨多羅三藐三菩提。使我于生死中不聞佛聲、法聲、僧聲、波羅蜜聲、力聲、無畏聲，使我于生死中乃至不聞善聲。若我自身施與充足一切眾生，如是愿不滿者，使我常處阿鼻地獄。若我求愿如是得滿，如我於此一佛剎土，一一方中以己肉血如是充足一切眾生，亦於十方恒河沙數余佛土中，以身肉血充足眾生。』
「善男子！觀如來所行身施檀波羅蜜相續眼施，積滿閻浮提至三十三天際。善男子！此如來略說身施檀波羅蜜。
大乘悲分陀利經寶施品第二十五
「複次，善男子！從彼已后億無量劫時，此佛剎名月明，亦復五濁。我於此閻浮提為強力轉輪王名燈明，以如是善勸化閻浮提一切眾生，如前所說。我時出遊觀園，見有一人反縛兩臂極為急切。即問諸臣：『此人何罪？』諸臣答言：『此犯王法敢是天民，歲由常課六分稅一，此人違命，又居王境種殖自濟，賦稅不順，是以系身。』即告諸臣：『速放斯人，儲糧蘇油勿苦索之
現代漢語譯本：如果我以這樣的身體，在恒河沙數的大劫中，用自己的生命來滿足那些佛土中的一切眾生。如果我的這個願望不能滿足，就讓我永遠不再見到十方其他世界中已經轉法輪、現在住世說法的諸佛世尊，我不能成就阿耨多羅三藐三菩提。讓我于生死輪迴中聽不到佛的聲音、法的聲音、僧的聲音、波羅蜜的聲音、力的聲音、無畏的聲音，讓我于生死輪迴中甚至聽不到善的聲音。如果我自身佈施並滿足一切眾生，這樣的願望不能滿足，就讓我常處阿鼻地獄。如果我所求的願望能夠滿足，就像我在這一個佛剎土，每一方都用自己的肉和血來滿足一切眾生一樣，我也在十方恒河沙數其他的佛土中，用自己的肉和血來滿足眾生。 『善男子！』觀察如來所行的身體佈施的檀波羅蜜，相續不斷地進行眼睛的佈施，積累的功德充滿閻浮提直到三十三天。『善男子！』這是如來簡略地說的身體佈施的檀波羅蜜。 大乘悲分陀利經寶施品第二十五 『再次，善男子！』從那之後億無量劫時，這個佛剎的名字叫月明，也處於五濁惡世。我在這閻浮提作為強大的轉輪王，名字叫燈明，用這樣的善行勸化閻浮提的一切眾生，就像前面所說的那樣。我當時出遊觀園，看到有一個人反綁著雙臂，非常緊迫。就問各位大臣：『這個人犯了什麼罪？』各位大臣回答說：『這個人觸犯了王法，膽敢是天民，每年應該繳納六分之一的稅，這個人違抗命令，又在王境中種植自給自足，賦稅不順，所以被捆綁。』我立刻告訴各位大臣：『快放了這個人，給他儲備糧食和蘇油，不要再為難他。』
English version: If with such a body, throughout countless kalpas like the sands of the Ganges, I use my own life to satisfy all sentient beings in those Buddha lands. If this wish of mine is not fulfilled, may I never again see the Buddhas, World Honored Ones, who have already turned the Dharma wheel and are now living and teaching in the other worlds of the ten directions, and may I not attain Anuttara-samyak-sambodhi. May I not hear the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of Paramita, the sound of power, the sound of fearlessness in the cycle of birth and death, may I not even hear the sound of goodness in the cycle of birth and death. If I give myself in charity and satisfy all sentient beings, and this wish is not fulfilled, may I always dwell in the Avici hell. If my wish is fulfilled, just as I use my own flesh and blood to satisfy all sentient beings in each direction of this one Buddha land, so too in the other Buddha lands of the ten directions, as numerous as the sands of the Ganges, I will use my own flesh and blood to satisfy sentient beings. 『Good man!』 Observe the Dana Paramita of the Tathagata's bodily giving, the continuous giving of the eyes, accumulating merit that fills Jambudvipa up to the thirty-third heaven. 『Good man!』 This is the Tathagata's brief explanation of the Dana Paramita of bodily giving. The Twenty-fifth Chapter on the Treasure Giving of the Great Vehicle Karuna Pundarika Sutra 『Furthermore, good man!』 From that time onwards, for countless kalpas, this Buddha land was named Moon Bright, and it was also in the five turbidities. In this Jambudvipa, I was a powerful wheel-turning king named Lamp Bright, and with such good deeds, I exhorted all sentient beings in Jambudvipa, as described before. At that time, I went out to visit the garden and saw a person with his arms bound behind him, very tightly. I immediately asked my ministers: 『What crime has this person committed?』 The ministers replied: 『This person has violated the king's law, daring to be a commoner, and should pay one-sixth of his annual produce as tax. This person disobeyed the order and also cultivated his own land within the king's territory for self-sufficiency, and did not pay taxes, so he was bound.』 I immediately told my ministers: 『Quickly release this person, provide him with food and oil, and do not trouble him further.』
。』臣答王言：『終無有人能以善心輸王諸物，所可日日給王夫人及諸眷屬，廚供所須皆從民出，自非王力終不可得，未有一人好心與者。』我時愁憂卻自思惟：『此一切閻浮提王位今當付誰？』時我有子五百人皆勸以菩提，我即分此閻浮提為五百分用與諸子，即舍詣林求仙梵行，南近大海憂曇波羅林中坐禪，食果草根用濟身命，漸漸不久得具五通。
「爾時閻浮提有五百商人，入海采寶獲眾寶聚，其中商主名宿王，以福力故得如意摩尼，從彼寶洲多取眾珍寶及與摩尼。始發引時海水波涌，諸龍惱亂海神啼泣，中有龍仙名馬藏實是菩薩，以本願故生於其中。彼摩訶薩擁護商客，安隱度海自還所住。隨彼商客有惡羅剎，恒逐於後伺求其便，彼于晝日放暴風雨，使諸商人迷失逕路不知所趣極甚恐怖，發大音聲啼㘁悲泣，求諸天神、風神、水神，乃至稱喚父母所愛兒息。爾時我以天耳聞彼音聲，即往慰喻：『汝等商人勿得恐怖，我當示導汝等逕路，令汝安隱至閻浮提。』我即以繒而自纏手，內著油中以火然之，發至誠言：『我于林中三十六年游四梵處，為益眾生故食眾果實及諸草根，既化八萬四千龍夜叉，令住不退轉阿耨多羅三藐三菩提。以是善根業報令我手然，使此商人得道安隱至閻浮提
現代漢語譯本：『臣回答大王說：『最終沒有人會真心實意地把東西獻給大王，每天供給大王夫人和各位眷屬，廚房所需都出自百姓，如果不是大王的力量，最終不可能得到，沒有一個人是真心給的。』我當時憂愁地自己思量：『這整個閻浮提的王位現在應當交給誰呢？』當時我有五百個兒子，都勸我修菩提道，我就把這閻浮提分成五百份給我的兒子們，然後就捨棄王位到樹林里去修行仙道，在靠近南海的優曇波羅樹林中坐禪，吃果子草根來維持生命，漸漸地不久就獲得了五神通。 『那時，閻浮提有五百個商人，入海采寶，獲得了許多寶物，其中商主名叫宿王，因為福德的力量，得到了一顆如意摩尼寶珠，從那個寶洲取了很多珍寶和摩尼寶珠。剛開始出發的時候，海水波濤洶涌，眾龍惱怒，海神啼哭，其中有一個龍仙名叫馬藏，實際上是菩薩，因為本來的願力而生在那裡。那位摩訶薩保護著商人們，平安地渡過大海，自己回到住處。跟隨那些商人的有一個惡羅剎，一直跟在後面伺機作亂，他在白天放出暴風雨，使商人們迷失道路，不知道該往哪裡去，非常恐懼，發出很大的聲音啼哭悲泣，祈求諸天神、風神、水神，甚至呼喚父母所愛的兒女。那時我用天耳聽到了他們的聲音，就前去安慰他們：『你們這些商人不要害怕，我將指引你們道路，讓你們平安地到達閻浮提。』我就用絲綢纏住自己的手，浸在油中點燃，發出至誠的誓言：『我在林中三十六年遊歷四梵天，爲了利益眾生，吃各種果實和草根，已經教化了八萬四千龍夜叉，讓他們安住于不退轉的阿耨多羅三藐三菩提。憑藉這個善根業報，讓我的手燃燒，使這些商人能夠平安地到達閻浮提。』
English version: 『Your minister replied to the king, saying, 『Ultimately, no one will offer things to Your Majesty with a good heart. The daily supplies for Your Majesty's wives and family, and the kitchen needs, all come from the people. If it were not for Your Majesty's power, it would be impossible to obtain them. No one gives them willingly.』 At that time, I was worried and thought to myself, 『To whom should I entrust the throne of this entire Jambudvipa?』 At that time, I had five hundred sons, all of whom encouraged me to pursue the path of Bodhi. I then divided this Jambudvipa into five hundred parts for my sons, and then I abandoned the throne to go into the forest to practice the path of the immortals. I sat in meditation in the Udumbara forest near the South Sea, eating fruits and grass roots to sustain my life. Gradually, I soon attained the five supernatural powers. 『At that time, there were five hundred merchants in Jambudvipa who went to sea to collect treasures and obtained many precious items. Among them, the chief merchant was named Suwang. Because of his meritorious power, he obtained a Mani jewel that granted wishes. From that treasure island, he took many treasures and Mani jewels. When they first set sail, the sea water surged, the dragons were annoyed, and the sea gods wept. Among them was a dragon immortal named Ma Zang, who was actually a Bodhisattva, born there because of his original vow. That Mahasattva protected the merchants, safely crossing the sea and returning to his dwelling. Following those merchants was an evil Rakshasa, who was always lurking behind, seeking an opportunity to cause trouble. During the day, he released storms and rain, causing the merchants to lose their way, not knowing where to go, and they were extremely terrified. They cried out loudly in grief, praying to the gods of the heavens, wind, and water, even calling out to their beloved children and parents. At that time, I heard their voices with my heavenly ear, and I went to comfort them, saying, 『You merchants, do not be afraid. I will guide you on your path and lead you safely to Jambudvipa.』 I then wrapped my hand in silk, dipped it in oil, and lit it, making a sincere vow: 『For thirty-six years, I have wandered in the four Brahma heavens in the forest. For the benefit of all beings, I have eaten various fruits and grass roots. I have already transformed eighty-four thousand dragons and yakshas, causing them to abide in the unretreating Anuttara-samyak-sambodhi. By the merit of this good deed, may my hand burn, so that these merchants may safely reach Jambudvipa.』
。』如是手然經七日七夜，彼諸商人安隱還到于閻浮提。我于彼時即自立愿：『如此閻浮提乏諸珍寶，若我得成阿耨多羅三藐三菩提是意滿者，令我得為商主采如意珠，於一一方七返雨種種眾寶之雨於此佛土一切方中。』如是於十方恒河沙數五濁空佛土中，如前所說。我如是意皆已得滿，于恒河沙數大劫中為無上商主，于恒河沙數五濁空佛土中雨于眾寶，一一方中七返雨種種眾寶之雨。以如是隨意充足無量阿僧祇眾生令住三乘。善男子！汝觀如來寶施善根相好果報。
大乘悲分陀利經醫方施品第二十六
「複次，善男子！竟無量劫時此佛土名日曚昧，劫名喜悅，亦復五濁。五萬歲世人中，我以本願故，於此閻浮提為婆羅門，名曰鬘香，通四鞞陀。爾時眾生常見極重，樂怨嫉好鬥諍，我以勇猛力為眾生說法，示陰如怨，入如空聚，因緣相續生滅，現阿那波那念思惟，勸發阿耨多羅三藐三菩提心，善根迴向皆悉住中，我自得五通。爾時無量阿僧祇眾生，以我教授亦得五通。如是無量阿僧祇眾生，舍諸怨嫉種種斗諍，往詣園林食眾果實及諸草根坐禪思惟，游四梵處日夜無諍。劫欲盡時堪受供人滿閻浮提，以是滅除斗諍怨嫉非時風雨，地生五穀皆悉香美食增氣力，以劫惡故眾生種種諸病所困
現代漢語譯本：『這樣，經過七天七夜，那些商人們平安地回到了閻浮提。我當時就立下誓願：『如果閻浮提缺少各種珍寶，如果我能成就阿耨多羅三藐三菩提，這個願望實現的話，就讓我成為商主，採集如意寶珠，在每一方都七次降下種種珍寶之雨，遍佈這個佛土的一切地方。』像這樣，在十方恒河沙數五濁空佛土中，都像前面所說的那樣。我的這些願望都已實現，在恒河沙數大劫中，我作為無上的商主，在恒河沙數五濁空佛土中降下各種珍寶，在每一方都七次降下種種珍寶之雨。這樣隨意地滿足了無量阿僧祇眾生，使他們安住於三乘。善男子！你看看如來寶施的善根相好果報。 《大乘悲分陀利經》醫方施品第二十六 『再者，善男子！在無量劫時，這個佛土名為日曚昧，劫名為喜悅，也處於五濁之中。在五萬歲的人世間，我因為本願的緣故，在這個閻浮提作為婆羅門，名叫鬘香，通曉四吠陀。當時眾生常見極重，喜歡怨恨嫉妒，好鬥爭，我以勇猛的力量為眾生說法，開示五陰如怨敵，入如空聚，因緣相續生滅，示現阿那波那唸的思維，勸發阿耨多羅三藐三菩提心，使善根迴向都安住其中，我自己也獲得了五神通。當時無量阿僧祇眾生，因為我的教導也獲得了五神通。像這樣，無量阿僧祇眾生，捨棄了各種怨恨嫉妒和鬥爭，前往園林食用各種果實和草根，坐禪思惟，在四梵處遊樂，日夜沒有爭鬥。當劫將要結束時，堪受供養的人遍佈閻浮提，因此消除了鬥爭怨恨和非時風雨，地上生長五穀，都香美可口，能增強氣力，因為劫的惡劣，眾生被各種疾病所困擾。
English version: 'Thus, after seven days and seven nights, those merchants safely returned to Jambudvipa. At that time, I made a vow: 『If Jambudvipa lacks various treasures, and if I can achieve Anuttara-samyak-sambodhi, fulfilling this wish, let me become a merchant leader, collecting wish-fulfilling jewels, and in each direction, rain down various treasures seven times, covering all places in this Buddha land.』 Like this, in the ten directions, in the countless impure Buddha lands of the Ganges River, it was as described before. These wishes of mine have all been fulfilled. In countless great kalpas, I, as the supreme merchant leader, rained down various treasures in countless impure Buddha lands of the Ganges River, and in each direction, rained down various treasures seven times. In this way, I freely satisfied countless asamkhya beings, enabling them to dwell in the Three Vehicles. Good man! Observe the good roots, auspicious marks, and karmic rewards of the Tathagata』s treasure giving. The Mahayana Karuna Pundarika Sutra, Chapter 26 on the Practice of Medicine and Giving 『Furthermore, good man! In countless kalpas, this Buddha land was named Dimmed Sun, and the kalpa was named Joy, also in the midst of the five impurities. In the world of 50,000 years, because of my original vow, I was a Brahmin in this Jambudvipa, named Garland Fragrance, proficient in the four Vedas. At that time, beings often had very heavy views, liked resentment and jealousy, and were fond of fighting. I used my courageous power to preach the Dharma to beings, showing that the five aggregates are like enemies, entering like an empty gathering, with causes and conditions arising and ceasing in succession, demonstrating the contemplation of Anapanasati, encouraging the aspiration for Anuttara-samyak-sambodhi, and causing good roots to be directed towards dwelling in it. I myself also attained the five supernormal powers. At that time, countless asamkhya beings, through my teachings, also attained the five supernormal powers. Like this, countless asamkhya beings abandoned various resentments, jealousy, and fighting, went to gardens to eat various fruits and grass roots, sat in meditation, and wandered in the four Brahma abodes, without conflict day and night. When the kalpa was about to end, those worthy of receiving offerings filled Jambudvipa, thus eliminating fighting, resentment, and untimely wind and rain. The earth produced five grains, all fragrant and delicious, which could increase strength. Because of the evil of the kalpa, beings were troubled by various diseases.'
。我即思惟：『若我不能除此眾生諸疾病者，令我不逮阿耨多羅三藐三菩提。不能得除眾生結病，我當以何方便除眾生病？』復生是念：『我宜集釋梵護世，諸餘天仙、龍仙、夜叉仙、人仙，為饒益眾生故造現方藥。』我即以神足往告釋梵護世，天仙、龍仙、夜叉仙、人仙。有山名億迦毗羅缽帝，來集其上頂石鞞陀遮羅迦大醫之處，于中造說治風水火諸大病方，令無量阿僧祇眾生病盡除滅。我于其中立愿如是：『我今以此慧照明無量阿僧祇眾生，令住三乘閉惡趣門，置天道中滅除眾病，如是為無量阿僧祇眾生，而作慧明置安隱樂。以是善根業報愿我是意得滿。』如此一方閉無量阿僧祇眾生惡趣門置天道中，為疾病故，集諸天眾、仙眾、夜叉眾、龍眾，為眾生故集鞞陀遮羅迦山頂眾醫集處，說除眾病平健方藥。如是曚昧佛土一切方中，作如是丈夫行，安置眾生於天道中。如是集天、龍、夜叉、人仙，為眾生故造說種種咒術，如此曚昧佛土當於十方恒河沙數五濁空佛土中，作如是丈夫行，令眾生得住三乘安置天道，現諸種種咒術，於世除眾疾病。
「善男子！我以如是滿無上意，又復於此曚昧佛土一切方中，作如是丈夫行
現代漢語譯本：我當時就思考：『如果我不能消除這些眾生的各種疾病，就讓我不能證得無上正等正覺。如果不能消除眾生的煩惱病，我應當用什麼方法來消除眾生的疾病呢？』我又產生這樣的想法：『我應該召集釋提桓因、梵天、護世四天王，以及其他天仙、龍仙、夜叉仙、人仙，爲了利益眾生而創造出有效的藥方。』我立即運用神足通前往告知釋提桓因、梵天、護世四天王，以及天仙、龍仙、夜叉仙、人仙。有一座山名叫億迦毗羅缽帝，大家聚集在那山頂的石鞞陀遮羅迦大醫處，在那裡創造並講述了治療風、水、火等各種大病的藥方，使無量阿僧祇的眾生疾病全部消除。我當時在其中立下這樣的誓願：『我今天用這種智慧光明照耀無量阿僧祇的眾生，讓他們安住於三乘佛法，關閉惡道之門，安置於天道之中，消除各種疾病，這樣為無量阿僧祇的眾生，作為智慧光明，安置於安穩快樂之中。憑藉這種善根業報，愿我能如願以償。』像這樣，一方面關閉無量阿僧祇眾生的惡道之門，安置於天道之中，爲了疾病的緣故，召集諸天眾、仙眾、夜叉眾、龍眾，爲了眾生的緣故，聚集在鞞陀遮羅迦山頂的眾醫聚集之處，講述消除各種疾病、恢復健康的藥方。像這樣，在曚昧佛土的一切地方，都做這樣的丈夫行，安置眾生於天道之中。像這樣，召集天、龍、夜叉、人仙，爲了眾生的緣故，創造並講述各種咒術，像這樣，在曚昧佛土，應當在十方恒河沙數五濁空佛土中，做這樣的丈夫行，使眾生能夠安住於三乘佛法，安置於天道之中，展現各種咒術，在世間消除各種疾病。 『善男子！我以這樣圓滿無上的心意，又在這個曚昧佛土的一切地方，做這樣的丈夫行。
English version: I then pondered: 『If I cannot remove these beings' various illnesses, may I not attain Anuttara-samyak-sambodhi. If I cannot remove the afflictions of beings, what means should I use to remove their illnesses?』 I then had this thought: 『I should gather Śakra, Brahmā, the Four Guardian Kings, and other celestial immortals, dragon immortals, yaksha immortals, and human immortals, to create effective remedies for the benefit of beings.』 I immediately used my supernatural powers to go and inform Śakra, Brahmā, the Four Guardian Kings, and the celestial immortals, dragon immortals, yaksha immortals, and human immortals. There was a mountain named Ekāpilāvastu, and everyone gathered at the top of that mountain at the place of the great physician Śailavaiḍūrya-cārakā, where they created and spoke of remedies for treating various major illnesses such as wind, water, and fire, causing the illnesses of countless asamkhya beings to be completely eliminated. At that time, I made this vow: 『Today, I will use this wisdom light to illuminate countless asamkhya beings, allowing them to abide in the Three Vehicles, closing the doors to evil realms, placing them in the heavenly realms, and eliminating all kinds of illnesses. In this way, for countless asamkhya beings, I will act as a light of wisdom, placing them in peace and happiness. Through this root of good karma, may my wish be fulfilled.』 In this way, on one hand, closing the doors to evil realms for countless asamkhya beings and placing them in the heavenly realms, and for the sake of illnesses, gathering the celestial beings, immortal beings, yaksha beings, and dragon beings, for the sake of beings, gathering at the place where the physicians gathered on the top of Mount Śailavaiḍūrya-cārakā, speaking of remedies to eliminate various illnesses and restore health. In this way, in all places of the obscure Buddha-land, I perform such acts of a great man, placing beings in the heavenly realms. In this way, gathering celestial beings, dragons, yakshas, and human immortals, for the sake of beings, creating and speaking of various mantras, in this way, in the obscure Buddha-land, I should perform such acts of a great man in the countless five turbid empty Buddha-lands of the ten directions, enabling beings to abide in the Three Vehicles, placing them in the heavenly realms, manifesting various mantras, and eliminating various illnesses in the world. 『Good man! With such a complete and supreme intention, I also perform such acts of a great man in all places of this obscure Buddha-land.
。如所立愿亦以無上，於十方恒河沙數五濁空佛土，一一佛剎一切方中，作如是丈夫行，如我本所立愿。善男子！觀如來勝慧行菩提行，是如來三善護持善根種。◎
◎大乘悲分陀利經現伏藏施品第二十七
「又，於好時過阿僧祇劫，時此佛土名曰除穢，于饒益大劫，亦復五濁。于東方第五十四天下閻浮提名曰啼例，我為度眾生故於其中生，為四天下轉輪聖王，名曰虛空。我于彼中以十善業教化眾生，勸以三乘令住其中。又一切施一切處施，有來求索種種珍寶，金、銀、琉璃、玉紺、大紺、明月、水精，隨其施與珍寶轉增。我問諸臣：『從何所因得此眾寶？』諸臣答言：『諸大龍王開示伏藏，伏藏現故世饒珍寶。彼雖現伏藏不及從王求寶者多。』我即立愿：『若我于彼五濁惡世結使極重百歲人中，得成阿耨多羅三藐三菩提是意滿者，令我於此佛土得為龍王名現伏藏。于除穢佛土一切方中，各七返受龍身，於一一身示現億那由他百千伏藏，滿中眾寶金、銀乃至玉紺、大紺、明月、水精持用施與。一一伏藏縱廣千由旬，如是眾寶充滿其中，開發施與一切眾生。』如此佛土立勇健事，如是十方恒河沙數五濁空世界中，于諸剎土一切方中，各七返受身，如前所說
現代漢語譯本：如果所立的誓願也是無上的，那麼在十方恒河沙數般充滿五濁的空佛土中，在每一個佛剎的每一個方位，都要像我最初所立的誓願那樣，做出大丈夫的行為。善男子！觀察如來的殊勝智慧和菩提修行，這是如來善於守護和保持善根的種子。 現代漢語譯本：◎大乘悲分陀利經現伏藏施品第二十七 現代漢語譯本：『又，在美好的時光過去無數阿僧祇劫后，那時這個佛土的名字叫做除穢，在饒益大劫中，也同樣充滿五濁。在東方第五十四個天下，閻浮提的名字叫做啼例，我爲了度化眾生，在那裡出生，成為四天下的轉輪聖王，名字叫做虛空。我在那裡用十善業教化眾生，勸導他們修習三乘佛法。我又在一切地方施捨一切，有人來求取各種珍寶，如金、銀、琉璃、玉紺、大紺、明月、水精，我都隨他們所求給予，珍寶反而越來越多。我問我的大臣：『這些眾多的寶物是從哪裡來的？』大臣們回答說：『是各大龍王開啟了伏藏，伏藏顯現出來，所以世間才如此富饒珍寶。』雖然伏藏顯現，但來向大王求取寶物的人更多。我於是立下誓願：『如果我能在那個五濁惡世，煩惱極重的百歲人中，成就無上正等正覺，這個願望得以實現，就讓我在這個佛土成為龍王，名字叫做現伏藏。在除穢佛土的每一個方位，各七次受生為龍身，在每一個龍身中，都示現億那由他百千個伏藏，裡面充滿各種寶物，如金、銀，乃至玉紺、大紺、明月、水精，用來施捨給眾生。每一個伏藏的縱橫都有千里，裡面充滿各種寶物，開發出來施捨給一切眾生。』在這個佛土建立勇猛的行為，像這樣在十方恒河沙數般充滿五濁的空世界中，在各個佛剎的每一個方位，各七次受生，就像前面所說的那樣。
English version: If the vows made are also supreme, then in the ten directions, in the countless Buddha lands filled with the five turbidities, in every Buddha realm and in every direction, one should act like a great man, as I originally vowed. Good man! Observe the Tathagata's supreme wisdom and Bodhi practice; this is how the Tathagata skillfully protects and maintains the seeds of good roots. English version: ◎The Mahayana Karunapundarika Sutra, Chapter 27 on Manifesting Hidden Treasures through Giving English version: 'Furthermore, after countless asamkhya kalpas of good times have passed, at that time, this Buddha land will be named 'Free from Impurities.' During the kalpa of great benefit, it will also be filled with the five turbidities. In the fifty-fourth world to the east, in Jambudvipa named 'Tili,' I was born there to liberate sentient beings, becoming a Chakravartin king of the four continents, named 'Void.' There, I taught sentient beings the ten virtuous deeds, encouraging them to practice the three vehicles. I also gave everything in every place. When people came seeking various treasures, such as gold, silver, lapis lazuli, jade, dark jade, moonstones, and crystal, I gave them whatever they asked for, and the treasures only increased. I asked my ministers, 'Where do these many treasures come from?' The ministers replied, 'The great dragon kings have opened the hidden treasures. Because the hidden treasures have appeared, the world is so rich in treasures.' Although the hidden treasures have appeared, those who come to the king seeking treasures are even more numerous. I then made a vow: 'If I can achieve Anuttara-samyak-sambodhi in that evil world of the five turbidities, among people with heavy afflictions who live for a hundred years, and if this wish is fulfilled, then let me become a dragon king in this Buddha land, named 'Manifesting Hidden Treasures.' In every direction of the 'Free from Impurities' Buddha land, I will take on the body of a dragon seven times. In each dragon body, I will manifest billions of nayutas of hundreds of thousands of hidden treasures, filled with various treasures such as gold, silver, jade, dark jade, moonstones, and crystal, to give to sentient beings. Each hidden treasure will be a thousand yojanas in length and width, filled with various treasures, which will be opened and given to all sentient beings.' In this Buddha land, I will establish courageous actions. In this way, in the countless worlds of the ten directions filled with the five turbidities, in every Buddha realm and in every direction, I will take on a body seven times, as described before.
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「善男子！如我立是愿，應時億那由他百千諸天，于虛空中雨眾妙華，贊言：『善哉，善哉！一切施如前立愿，意必得滿。』時諸大眾普聞是聲，天于空中為王改號，名一切施。諸人聞已即生是念：『我等應從求其難捨，彼若與者名一切施，若不與者非一切施。』彼諸眾生即來從王，乞宮人正後男子時，虛空王以歡喜心皆悉施與。彼諸人等復生是念：『妻子施與猶未為難，我等今應從乞王位及以支節，若能與者名一切施，若不與者非一切施。』時有人敬持雞戒，名為月光，至虛空王前白言：『大王！若一切施者，此一切閻浮提可以施我。』王聞語已欣然大悅，即浴以香湯，著王者之服，立為一切閻浮提王。尋即立愿：『如我今日舍此閻浮提王位，為滿阿耨多羅三藐三菩提意故，今立王，愿令一切悉皆伏從增壽無窮，究竟得為大轉輪王。如我今日王位與之，愿成阿耨多羅三藐三菩提時，受其次後阿耨多羅三藐三菩提補處職記。』
「復有婆羅門名曰虛遮，來乞兩足。我以好心手執利刀，自截兩足持用施之，尋立大愿：『令我得成無上戒足。』復有婆羅門名陀吒披，來乞兩眼。自挑與之，尋即立愿：『今以是施令我得無上五眼。』復有婆羅門名曰堅紅，來乞兩耳
現代漢語譯本：『善男子！如果我立下這樣的誓願，當時就有億那由他百千諸天在虛空中降下各種美妙的花朵，讚歎說：『太好了，太好了！一切施捨都如之前所立的誓願，心意必定能夠圓滿。』當時，所有大眾都聽到了這個聲音，天神在空中為國王改了稱號，叫做一切施。人們聽到后就產生了這樣的想法：『我們應該向他求取最難捨棄的東西，如果他能給，就稱得上是一切施，如果不能給，就稱不上是一切施。』那些眾生就來向國王乞求宮人、王后和王子，虛空王都以歡喜的心情全部施捨給了他們。那些人又產生了這樣的想法：『施捨妻子兒女還算不上難，我們現在應該向他乞求王位以及肢體，如果他能給，就稱得上是一切施，如果不能給，就稱不上是一切施。』當時，有一個持雞戒的人，名叫月光，來到虛空王面前稟告說：『大王！如果是一切施捨，這整個閻浮提都可以施捨給我。』國王聽了這話，非常高興，就用香湯沐浴，穿上國王的服裝，立他為整個閻浮提的國王。隨即立下誓願：『如果我今天捨棄這閻浮提的王位，是爲了圓滿無上正等正覺的意願，現在立他為王，愿令一切都順從他，壽命無窮，最終成為大轉輪王。如果我今天把王位給他，愿我成就無上正等正覺時，接受他之後無上正等正覺的補處職記。』 又有一個婆羅門名叫虛遮，來乞求雙腳。我以美好的心意，手持利刀，自己砍下雙腳，拿去施捨給他，隨即立下大愿：『讓我成就無上的戒足。』又有一個婆羅門名叫陀吒披，來乞求雙眼。我親自挖出眼睛給他，隨即立下誓願：『現在用這個施捨，讓我得到無上的五眼。』又有一個婆羅門名叫堅紅，來乞求雙耳。
English version: 『Good man! If I make this vow, then at that time, billions of nayutas of hundreds of thousands of devas in the sky will rain down various wonderful flowers, praising, 『Excellent, excellent! All giving is as the previous vow, and the intention will surely be fulfilled.』 At that time, all the masses heard this voice, and the devas in the sky changed the king's title to All-Giving. When people heard this, they immediately had this thought: 『We should ask him for the most difficult things to give up. If he can give them, he can be called All-Giving; if he cannot give them, he cannot be called All-Giving.』 Those beings then came to the king, begging for palace women, the queen, and the prince. The King of Emptiness, with a joyful heart, gave them all away. Those people then had this thought: 『Giving away wives and children is not yet difficult. We should now ask him for the throne and his limbs. If he can give them, he can be called All-Giving; if he cannot give them, he cannot be called All-Giving.』 At that time, there was a person who observed the cock vow, named Moonlight, who came before the King of Emptiness and said, 『Great King! If you are All-Giving, then this entire Jambudvipa can be given to me.』 Upon hearing this, the king was overjoyed. He bathed him with fragrant water, dressed him in royal attire, and made him the king of the entire Jambudvipa. He then made a vow: 『If I give up this throne of Jambudvipa today, it is for the sake of fulfilling the intention of Anuttara-samyak-sambodhi. Now, I establish him as king, wishing that all will obey him, that his life will be endless, and that he will ultimately become a great wheel-turning king. If I give him the throne today, may I, when I achieve Anuttara-samyak-sambodhi, receive the position of the next Anuttara-samyak-sambodhi successor after him.』 There was also a Brahmin named Xu Zhe, who came to beg for both feet. With a good heart, I took a sharp knife and cut off my own feet, giving them to him. I then made a great vow: 『May I achieve the unsurpassed feet of precepts.』 There was also a Brahmin named Tuo Zha Pi, who came to beg for both eyes. I personally gouged out my eyes and gave them to him, immediately making a vow: 『Now, with this giving, may I obtain the unsurpassed five eyes.』 There was also a Brahmin named Jian Hong, who came to beg for both ears.
。自割與之，即便立愿：『我以是施得無上智耳。』復有一邪命名曰逸林，來乞男形。自截與之，我尋即立愿：『今以是施令得無上陰藏之相。』復有來乞肉血。我即與之，尋即立愿：『以是施報得金色相。』復有波利婆羅阇迦名曰日味，來乞兩手。我自截左手，令人截右手而與之，尋即立愿：『愿得果成無上信手。』如我截身支節流血涂體，即復立愿：『我以是施得滿阿耨多羅三藐三菩提意者，令我必得付此身處。』
「時彼無有聖智，群臣諸小國王不識重恩，眾共議言：『王甚愚癡無小慧分，傷損支節，不顧王位，譬如肉聚，何用斯為？今應放棄。』即便攝我擲置城外丘壙之處，舍已還歸。我于彼中，虻蠅、蚊蚋、狐狼、烏鷲來食者，我以好心尋即立愿：『如今舍此一切王位支節施與，一心念頃不生恨想，亦無悔心令是意滿。愿我此身變成肉山，其有眾生食肉血者，令彼盡來服吾血肉。彼既來食，以本願故令吾此身日得生長，漸漸轉增高千由旬，縱廣正等五百由旬，于千年中以身血肉充足眾生。』于中施舌，禽獸來食，以本願故尋即還復，但舌施與如耆阇崛山，即立愿言：『令我常得無上廣長舌相。』于中命終，以本願故還生啼例閻浮提龍中，名現伏藏
現代漢語譯本：我割下自己的身體給他，隨即立下誓願：『我以此佈施獲得無上智慧。』又有一個名叫逸林的邪道，來乞求男性的生殖器。我割下給他，我隨即立下誓願：『現在以此佈施令他獲得無上隱秘的性器官之相。』又有來乞求肉和血的。我立即給他，隨即立下誓願：『以此佈施報得金色之相。』又有一個名叫日味的波利婆羅阇迦，來乞求雙手。我自行割下左手，令人割下右手給他，隨即立下誓願：『愿得成就無上信手。』當我割下身體的肢體，鮮血塗滿身體時，我隨即立下誓願：『我以此佈施獲得圓滿無上正等正覺的意願，令我必定得到安放此身之處。』 當時他們沒有聖智，群臣和小國王們不認識我的深重恩德，大家一起議論說：『國王非常愚癡，沒有一點智慧，傷害自己的肢體，不顧惜王位，就像一堆肉，有什麼用呢？現在應該拋棄他。』隨即把我抓起來扔到城外的墳地裡，拋棄后就回去了。我在那裡，蚊蠅、蚊子、狐貍、狼、烏鴉、禿鷲來吃我的肉，我以美好的心意隨即立下誓願：『如今捨棄這一切王位和肢體佈施給他們，一心念頃不生恨意，也沒有後悔之心，令這個意願圓滿。愿我此身變成肉山，凡是有眾生吃我的肉和血的，讓他們都來享用我的血肉。他們既然來吃，以我本來的誓願，令我此身每天都能生長，漸漸增長到高千由旬，縱橫正等五百由旬，在千年之中用身體的血肉充足眾生。』在其中佈施舌頭，禽獸來吃，以我本來的誓願，隨即又恢復原樣，只是舌頭佈施出去像耆阇崛山一樣，隨即立下誓願說：『令我常得無上廣長舌相。』在其中死去，以我本來的誓願，又轉生到閻浮提的龍中，名字叫現伏藏。
English version: I cut off my own body and gave it to him, immediately making a vow: 'I will attain supreme wisdom through this act of giving.' Then, a heretic named Yilin came to beg for a male organ. I cut it off and gave it to him, and I immediately made a vow: 'Now, through this act of giving, may he attain the form of the supreme hidden sexual organ.' Then, others came to beg for flesh and blood. I immediately gave it to them, and immediately made a vow: 'Through this act of giving, may I be rewarded with a golden form.' Then, a Parivrajaka named Rimi came to beg for both hands. I cut off my left hand myself, and had someone cut off my right hand and give it to him, immediately making a vow: 'May I attain the supreme hand of faith.' When I cut off the limbs of my body and blood smeared my body, I immediately made a vow: 'Through this act of giving, may I fulfill the intention of attaining complete and perfect enlightenment, and may I surely find a place to lay this body.' At that time, they had no sacred wisdom, and the ministers and small kings did not recognize my profound kindness. They all discussed and said: 'The king is very foolish, without a shred of wisdom, harming his own limbs, not caring for his throne, like a pile of flesh, what use is he? We should abandon him now.' They immediately seized me and threw me into a graveyard outside the city, and after abandoning me, they returned. While I was there, flies, mosquitoes, foxes, wolves, crows, and vultures came to eat my flesh. With a good heart, I immediately made a vow: 'Now, I give up all this throne and limbs to them, and in a moment of mindfulness, I will not harbor hatred, nor will I have any regrets, so that this intention may be fulfilled. May this body of mine become a mountain of flesh, and may all beings who eat my flesh and blood come and partake of my flesh and blood. Since they come to eat, by my original vow, may this body of mine grow daily, gradually increasing to a height of a thousand yojanas, with a length and width of five hundred yojanas, and for a thousand years, may I provide for all beings with the flesh and blood of my body.' In this, I gave my tongue, and the birds and beasts came to eat it. By my original vow, it immediately returned to its original state, but the tongue that was given was like Mount Gridhrakuta, and I immediately made a vow, saying: 'May I always attain the supreme long and broad tongue.' In this, I died, and by my original vow, I was reborn in the dragon realm of Jambudvipa, with the name 'Hidden Treasure Manifested'.
。龍王所可生夜，即現億那由他百千伏藏，現眾寶積滿，所謂金銀乃至水精。『咄！汝眾生！應修十善業，發阿耨多羅三藐三菩提心，若聲聞、若發辟支佛乘心，隨意所欲可往取寶。』于彼啼例閻浮提七返為龍，經七十七億那由他百千歲中，現無量阿僧祇伏藏施與眾生。其中如是勸無量阿僧祇眾生，令住三乘修十善業，以種種眾寶充足眾生。尋即立愿，令得無上三十二相。如是於二天下七返為龍，立是丈夫行。如是三天下乃至遍余穢世界一切方中，立是丈夫行。如是於十方恒河沙數五濁空佛剎中，於此諸剎一切方中，皆各如是七返為龍。經七十七億那由他百千歲中，以無量阿僧祇伏藏施與眾生，如前所說。
「善男子！觀如來極精進力為具三十二相行菩提行，非先菩薩能如此極力行菩提行，今亦無有，後來亦無菩薩能如斯極力行阿耨多羅三藐三菩提行，除彼八人我先說者。過阿僧祇劫于余好時，此佛土名珊瑚井，示空五濁，蓮花大劫中，時我為是四天下釋，名曰等照。我見斯閻浮提眾生不求戒行，見已即自變形為惡夜叉甚可怖畏，下此閻浮提人前住。彼見我已甚大怖畏，而問我言：『欲求何等？』我言：『須食，不用余物便速辦之
現代漢語譯本：龍王如果能在夜晚出現，就會顯現億那由他百千的伏藏，顯現堆滿各種寶物，比如金銀乃至水晶。『喂！你們這些眾生！應當修習十善業，發起無上正等正覺之心，無論是聲聞乘，還是發辟支佛乘之心，都可以隨意去取寶物。』在那個時候，他會在閻浮提七次轉生為龍，在七十七億那由他百千歲中，顯現無量阿僧祇的伏藏施與眾生。他勸導無量阿僧祇的眾生，讓他們安住於三乘，修習十善業，用各種寶物來滿足眾生。隨即立下誓願，讓他們獲得無上的三十二相。像這樣，他在兩個天下七次轉生為龍，立下大丈夫的行徑。像這樣，在三個天下乃至遍佈其他污穢世界的一切地方，都立下大丈夫的行徑。像這樣，在十方恒河沙數五濁的空佛剎中，在這些佛剎的一切地方，都各自像這樣七次轉生為龍。在七十七億那由他百千歲中，用無量阿僧祇的伏藏施與眾生，就像前面所說的那樣。 『善男子！』觀察如來極其精進的力量，爲了具足三十二相而修行菩提道，不是之前的菩薩能夠像這樣極力修行菩提道，現在也沒有，將來也不會有菩薩能夠像這樣極力修行無上正等正覺之道，除了我之前說的那八個人。經過阿僧祇劫，在其他美好的時候，這個佛土名為珊瑚井，顯示空無五濁，在蓮花大劫中，那時我作為四天下的釋，名字叫做等照。我看到這個閻浮提的眾生不尋求戒行，看到后就自己變形為非常可怕的惡夜叉，來到這個閻浮提的人面前。他們看到我后非常害怕，問我說：『你想要什麼？』我說：『我需要食物，不需要其他東西，快點準備！』
English version: If the Dragon King could appear at night, he would manifest billions of nayutas of hundreds of thousands of hidden treasures, displaying piles of various jewels, such as gold, silver, and even crystal. 『Hey! You sentient beings! You should cultivate the ten wholesome deeds, and generate the mind of unsurpassed, complete, and perfect enlightenment. Whether you are of the Hearer vehicle or have generated the mind of a Pratyekabuddha vehicle, you may freely go and take the treasures.』 At that time, he would be reborn as a dragon seven times in Jambudvipa, and for seventy-seven billion nayutas of hundreds of thousands of years, he would manifest immeasurable asankhyas of hidden treasures to give to sentient beings. He would exhort immeasurable asankhyas of sentient beings, causing them to abide in the three vehicles, cultivate the ten wholesome deeds, and satisfy them with various jewels. He would then make a vow to enable them to attain the unsurpassed thirty-two marks. In this way, he would be reborn as a dragon seven times in two worlds, establishing the conduct of a great man. In this way, in three worlds and even throughout all the impure worlds, he would establish the conduct of a great man. In this way, in the ten directions, in the countless Buddha lands of the five turbidities, in all places of these lands, he would each be reborn as a dragon seven times. For seventy-seven billion nayutas of hundreds of thousands of years, he would give immeasurable asankhyas of hidden treasures to sentient beings, as described before. 『Good man!』 Observe the Tathagata's extremely diligent power, for the sake of fulfilling the thirty-two marks, practicing the Bodhi path. No previous Bodhisattva could have practiced the Bodhi path with such extreme effort, nor is there any now, nor will there be any Bodhisattva in the future who can practice the path to unsurpassed, complete, and perfect enlightenment with such extreme effort, except for the eight people I mentioned before. After countless kalpas, in another auspicious time, this Buddha land was named Coral Well, showing the emptiness of the five turbidities. In the Lotus Great Kalpa, I was then the Shakra of the four worlds, named Equal Illumination. I saw that the sentient beings of this Jambudvipa did not seek precepts and practices. Upon seeing this, I transformed myself into a very terrifying evil yaksha and stood before the people of this Jambudvipa. They were very frightened upon seeing me and asked, 『What do you want?』 I said, 『I need food, I don't need anything else, prepare it quickly!』
。』彼言：『欲得何食？』我言：『唯食人肉不用異物，若盡形壽能斷殺生乃至邪見，發阿耨多羅三藐三菩提心，若辟支佛乘、若聲聞乘心，能作是行者吾不食也。』現作化人而取食之。彼眾生見已極生恐怖。彼盡形壽斷殺、偷盜乃至邪見，有發阿耨多羅三藐三菩提心，有發辟支佛乘心，有發聲聞乘心，令此一切四天下眾生修十善業修住三乘。我于中立愿：『若我阿耨多羅三藐三菩提意得滿，是愿得滿者，如使此四天下眾生得住善道。』如是於此佛剎一切四天下現如是恐怖，令修十善道業安置三乘，復於十方五濁空佛土中，乃至令修十善業安置三乘。
「善男子！我如是意願盡滿，如此遍珊瑚井世界中，以夜叉形調伏世人置善法中。如是十方恒河沙數五濁空佛剎中，以夜叉形調伏世人置善道行。以我恐逼眾生住善行故，以是殘業令我欲成菩提，坐金剛座菩提樹下，魔王波旬將大兵眾，來恐怖我作菩薩礙。善男子！此是我略說檀波羅蜜行菩提行。未得深忍、深陀羅尼、深三昧，除先二身得世五通，如是立大丈夫行，如是勸化無量阿僧祇眾生，令住阿耨多羅三藐三菩提；勸化無量阿僧祇眾生，得住辟支佛乘；勸化無量阿僧祇眾生，得住聲聞乘
現代漢語譯本：』他問：『你想要吃什麼？』我回答：『我只吃人肉，不吃其他東西。如果有人能終身斷絕殺生，乃至斷絕邪見，併發起無上正等正覺之心，或者發緣覺乘之心，或者發聲聞乘之心，能做到這些，我就不吃他。』我於是化作人形去吃人。那些眾生看到后非常恐懼。他們終身斷絕了殺生、偷盜，乃至邪見，有的發起了無上正等正覺之心，有的發起了緣覺乘之心，有的發起了聲聞乘之心，使得這整個四天下的眾生都修習十善業，安住於三乘。我因此立下誓願：『如果我求得無上正等正覺的願望能夠實現，那麼就讓這四天下的眾生都能安住于善道。』就這樣，在這個佛剎的整個四天下，都出現了這樣的恐怖景象，使得眾生修習十善道業，安住於三乘。我又在十方五濁的空佛土中，也這樣讓眾生修習十善業，安住於三乘。 『善男子！我的這些願望都圓滿了。像這樣，在遍佈珊瑚井的世界中，我以夜叉的形象調伏世人，讓他們安住于善法之中。像這樣，在十方恒河沙數般的五濁空佛剎中，我也以夜叉的形象調伏世人，讓他們安住于善道修行。因為我用恐怖的方式逼迫眾生安住于善行，所以因為這個殘餘的業力，當我想要成就菩提，坐在金剛座菩提樹下時，魔王波旬率領大軍前來恐嚇我，阻礙我成菩薩。善男子！這只是我簡略地講述了檀波羅蜜的修行和菩提的修行。我還沒有獲得甚深的忍辱、甚深的陀羅尼、甚深的禪定，除了先前兩個身體獲得的世間五神通，我這樣立下大丈夫的行愿，這樣勸化了無量阿僧祇的眾生，讓他們安住于無上正等正覺；勸化了無量阿僧祇的眾生，讓他們安住于緣覺乘；勸化了無量阿僧祇的眾生，讓他們安住于聲聞乘。』
English version: 'He asked: 『What do you want to eat?』 I replied: 『I only eat human flesh, and nothing else. If someone can abstain from killing for their entire life, and even abstain from wrong views, and generate the mind of Anuttara-samyak-sambodhi, or the mind of Pratyekabuddha-yana, or the mind of Sravaka-yana, if they can do these things, I will not eat them.』 Then I transformed into a human form and ate people. Those beings were extremely terrified upon seeing this. They abstained from killing, stealing, and even wrong views for their entire lives. Some generated the mind of Anuttara-samyak-sambodhi, some generated the mind of Pratyekabuddha-yana, and some generated the mind of Sravaka-yana, causing all the beings in this entire four continents to cultivate the ten wholesome actions and abide in the three vehicles. I then made this vow: 『If my wish to attain Anuttara-samyak-sambodhi is fulfilled, then may all the beings in these four continents abide in the path of goodness.』 In this way, in the entire four continents of this Buddha-land, such terrifying scenes appeared, causing beings to cultivate the ten wholesome actions and abide in the three vehicles. I also did this in the empty Buddha-lands of the five turbidities in the ten directions, causing beings to cultivate the ten wholesome actions and abide in the three vehicles. 'Good man! My wishes were all fulfilled. In this way, throughout the world of Coral Well, I subdued people with the form of a Yaksha, placing them in the good Dharma. In this way, in the countless empty Buddha-lands of the five turbidities in the ten directions, I also subdued people with the form of a Yaksha, placing them in the practice of the good path. Because I forced beings to abide in good conduct through fear, due to this remaining karma, when I wanted to attain Bodhi and sat under the Bodhi tree on the Vajra seat, Mara Papiyas led a large army to terrify me and obstruct me from becoming a Bodhisattva. Good man! This is just a brief account of my practice of Dana Paramita and the practice of Bodhi. I have not yet attained deep patience, deep Dharani, or deep Samadhi. Except for the five worldly supernormal powers obtained by my previous two bodies, I established the conduct of a great man in this way, and in this way, I persuaded countless Asankhyeya beings to abide in Anuttara-samyak-sambodhi; I persuaded countless Asankhyeya beings to abide in Pratyekabuddha-yana; I persuaded countless Asankhyeya beings to abide in Sravaka-yana.'
。除我行菩提行時，親近佛剎微塵數諸佛，一一佛所得如海水渧功德，我供養過數辟支佛，供養過數如來、聲聞，如是供養父母、五通仙人。如我先行菩薩行憐愍眾生，以身肉血而充足之。彼時憐愍，今阿羅漢所無有也。
大乘悲分陀利經卷第七 大正藏第 03 冊 No. 0158 大乘悲分陀利經
大乘悲分陀利經卷第八
失三藏名今附秦錄
菩薩集品第二十八
「善男子！如我以佛眼觀見十方佛剎微塵數諸佛世尊已般涅槃，彼皆是我勸化阿耨多羅三藐三菩提令住中者，亦是我初勸檀波羅蜜乃至般若波羅蜜令住中者，乃至當來亦如是說。又見東方現在住世無量阿僧祇諸佛世尊，轉正法輪為眾說法，亦是我初勸發阿耨多羅三藐三菩提心令住中者，乃至六波羅蜜亦如是說。南西北方及與上下亦如是說。善男子！我見東方去此佛土過八十九百千佛剎，有世界名華敷，佛名無垢德明王如來，現在住世為眾說法。彼世尊是我初勸發阿耨多羅三藐三菩提心，亦是初勸檀波羅蜜乃至般若波羅蜜令住中者
現代漢語譯本：當我在修行菩薩道的時候，我曾親近如佛剎微塵數般眾多的佛陀，每一位佛陀所獲得的功德都如海水中一滴水那樣多。我還供養過無數的辟支佛，供養過無數的如來和聲聞。我也曾這樣供養我的父母和具有五神通的仙人。當我先行菩薩道，憐憫眾生時，我曾用自己的血肉來滿足他們。那時的憐憫之心，是現在的阿羅漢所沒有的。 現代漢語譯本：『善男子！當我用佛眼觀察時，我看到十方佛剎中有如微塵數般眾多的佛世尊已經入滅。他們都是我勸化發起了無上正等正覺之心並安住其中的，也是我最初勸他們安住于佈施波羅蜜乃至般若波羅蜜的。未來也是如此。我又看到東方現在住世的有無量阿僧祇的佛世尊，他們正在轉動法輪，為眾生說法。他們也是我最初勸發無上正等正覺之心並安住其中的，乃至六波羅蜜也是如此。南方、西方、北方以及上方和下方也是如此。善男子！我看到東方，從這個佛土過去八十九百千個佛剎，有一個世界名為華敷，佛號無垢德明王如來，現在住世為眾生說法。那位世尊是我最初勸發無上正等正覺之心，也是最初勸他安住于佈施波羅蜜乃至般若波羅蜜的。』
English version: When I was practicing the Bodhisattva path, I approached Buddhas as numerous as the dust particles in Buddha-lands. Each Buddha's merit was like a drop of water in the ocean. I also made offerings to countless Pratyekabuddhas, and countless Tathagatas and Sravakas. I also made offerings to my parents and the five-supernatural-power-possessing ascetics in this way. When I first practiced the Bodhisattva path, out of compassion for sentient beings, I used my own flesh and blood to satisfy them. The compassion at that time is something that present-day Arhats do not possess. English version: 'Good man! When I observe with my Buddha-eye, I see that countless Buddhas, as numerous as the dust particles in the ten directions' Buddha-lands, have already entered Nirvana. They were all those whom I encouraged to generate the mind of Anuttara-samyak-sambodhi and abide in it, and also those whom I initially encouraged to abide in the Dana Paramita up to the Prajna Paramita. It will be the same in the future. I also see that in the east, there are countless Asankhyeya Buddhas currently living in the world, turning the Dharma wheel and teaching the Dharma to sentient beings. They are also those whom I initially encouraged to generate the mind of Anuttara-samyak-sambodhi and abide in it, and the same applies to the six Paramitas. The same is true for the south, west, north, as well as above and below. Good man! I see that in the east, beyond eighty-nine hundred thousand Buddha-lands from this Buddha-land, there is a world called Hua Fu, where the Buddha is named Immaculate Virtue Bright King Tathagata, who is currently living in the world and teaching the Dharma to sentient beings. That World-Honored One is the one whom I initially encouraged to generate the mind of Anuttara-samyak-sambodhi, and also the one whom I initially encouraged to abide in the Dana Paramita up to the Prajna Paramita.'
。略說，東方有樂喜剎，佛名阿閦；有紫摩剎，佛名日藏；有樂自在剎，佛名樂自在月明；有日沒剎，佛名智日；有勝息剎，佛名龍雷；有等林剎，佛名金剛稱；有自王剎，佛名虎光；有無樂剎，佛名日藏；有照怨剎，佛名稱自在；有彌樓光剎，佛名不思議王；有眾護剎，佛名月德藏；有華光剎，佛名音勝光；有安上剎，佛名現安自在彌樓；有持王剎，佛名智像；有雜華剎，佛名無垢眼。善男子！我以佛眼觀見東方如是等無量阿僧祇諸佛世尊現在說法，彼未發菩提心，我初勸于阿耨多羅三藐三菩提令住其中；是我初勸檀波羅蜜，乃至令住般若波羅蜜；是我先所將至現在住世諸佛世尊所，初得授阿耨多羅三藐三菩提記者。」
說是語時華敷世界無垢德明王如來座動，其中菩薩見無垢德明王如來座動，即白佛言：「唯！世尊！何因何緣如來座動？我等初未曾見。」彼佛告言：「善男子等！西方去此佛剎過八十九百千佛土，有世界名娑訶，其佛號釋迦牟尼如來，今現在為四眾說本事法。彼如來先為菩薩行菩提行時，初勸化我于阿耨多羅三藐三菩提，令我初發阿耨多羅三藐三菩提心。彼如來先為菩薩行菩提行時，初勸我行檀波羅蜜乃至般若波羅蜜得住其中
現代漢語譯本：簡略地說，東方有歡喜剎土，佛號阿閦；有紫摩剎土，佛號日藏；有樂自在剎土，佛號樂自在月明；有日沒剎土，佛號智日；有勝息剎土，佛號龍雷；有等林剎土，佛號金剛稱；有自王剎土，佛號虎光；有無樂剎土，佛號日藏；有照怨剎土，佛號名稱自在；有彌樓光剎土，佛號不思議王；有眾護剎土，佛號月德藏；有華光剎土，佛號音勝光；有安上剎土，佛號現安自在彌樓；有持王剎土，佛號智像；有雜華剎土，佛號無垢眼。善男子！我以佛眼觀察到東方有如此等無量無數的諸佛世尊現在說法，他們未發菩提心時，我最初勸他們發起無上正等正覺之心，令他們安住其中；是我最初勸他們修習佈施波羅蜜，乃至令他們安住于般若波羅蜜；是我先前將他們帶到現在住世的諸佛世尊那裡，最初得到無上正等正覺的授記。 當說這些話時，華敷世界無垢德明王如來的座位震動，其中的菩薩看到無垢德明王如來的座位震動，就對佛說：『世尊！是什麼原因導致如來的座位震動？我們以前從未見過。』那位佛告訴他們說：『善男子們！西方距離此佛剎，經過八十九百千佛土，有一個世界名為娑婆，那裡的佛號釋迦牟尼如來，現在正在為四眾弟子宣說本生法。那位如來先前作為菩薩修行菩提道時，最初勸化我發起無上正等正覺之心，使我最初發起了無上正等正覺之心。那位如來先前作為菩薩修行菩提道時，最初勸我修行佈施波羅蜜乃至般若波羅蜜，使我安住其中。』
English version: Briefly speaking, in the east there is the Joyful Land, where the Buddha is named Akshobhya; there is the Purple Mo Land, where the Buddha is named Sun Treasury; there is the Joyful Freedom Land, where the Buddha is named Joyful Freedom Moon Bright; there is the Sunset Land, where the Buddha is named Wisdom Sun; there is the Superior Rest Land, where the Buddha is named Dragon Thunder; there is the Equal Forest Land, where the Buddha is named Vajra Name; there is the Self-King Land, where the Buddha is named Tiger Light; there is the No Joy Land, where the Buddha is named Sun Treasury; there is the Illumination of Enmity Land, where the Buddha is named Name Freedom; there is the Mount Meru Light Land, where the Buddha is named Inconceivable King; there is the Protected Assembly Land, where the Buddha is named Moon Virtue Treasury; there is the Flower Light Land, where the Buddha is named Sound Superior Light; there is the Peaceful Above Land, where the Buddha is named Manifest Peace Freedom Meru; there is the Holding King Land, where the Buddha is named Wisdom Image; there is the Mixed Flower Land, where the Buddha is named Immaculate Eye. Good men! With my Buddha eye, I see in the east such countless asamkhya Buddhas, World Honored Ones, now teaching the Dharma. When they had not yet generated the Bodhi mind, I first encouraged them towards Anuttara-samyak-sambodhi, causing them to abide therein; it was I who first encouraged them in the practice of Dana Paramita, and even caused them to abide in Prajna Paramita; it was I who first brought them to the Buddhas, World Honored Ones, who now dwell in the world, and they first received the prediction of Anuttara-samyak-sambodhi. While these words were being spoken, the seat of the Tathagata Immaculate Virtue Bright King in the Flower Adorned World shook. The Bodhisattvas there, seeing the seat of the Tathagata Immaculate Virtue Bright King shake, immediately said to the Buddha, 'World Honored One! What is the cause, what is the reason that the Tathagata's seat is shaking? We have never seen this before.' That Buddha told them, 'Good men! To the west, beyond eighty-nine hundred thousand Buddha lands from this Buddha land, there is a world named Saha, where the Buddha is named Shakyamuni Tathagata, who is now teaching the Dharma of past lives to the four assemblies. That Tathagata, when he was previously practicing the Bodhisattva path, first encouraged me towards Anuttara-samyak-sambodhi, causing me to first generate the mind of Anuttara-samyak-sambodhi. That Tathagata, when he was previously practicing the Bodhisattva path, first encouraged me to practice Dana Paramita and even Prajna Paramita, causing me to abide therein.'
。又彼如來先為菩薩行菩提行時，初將我至諸佛世尊所，令得授阿耨多羅三藐三菩提記。彼釋迦牟尼如來是我善知識，現在娑訶世界為四眾說是本事法。以彼如來威德力故使我座動。諸善男子！汝等誰能詣彼娑訶佛土如我辭曰：『敬問釋迦牟尼如來，少病少惱，安樂住不？』」彼諸菩薩白無垢德明王如來言：「世尊！此華敷剎中菩薩摩訶薩神通具足，皆度諸菩薩功德岸。於今食時見大光明，此諸瑞應從異剎來，地數大動雨眾妙華。」彼諸菩薩摩訶薩復白佛言：「世尊！我等欲往彼娑訶世界，奉見恭敬親近釋迦牟尼如來；又欲聽入一切種智行陀羅尼門。」
彼多百千菩薩以自神力欲發彼土：「我等不知娑訶世界釋迦牟尼如來佛土為在何處？」時彼無垢德明王如來，尋即申臂，從五指端出種種光，彼諸光明徹照八十九千佛土，乃至照此娑訶世界。彼諸菩薩普見此娑訶世界菩薩充滿天、龍、夜叉、阿修羅遍滿虛空。見已，彼諸菩薩重白無垢德明王如來言：「世尊！我等見娑訶佛土一切菩薩充滿其中，無有少地可容杖處；又見彼釋迦牟尼如來，惟視我等為我說法。」時彼無垢德明王如來告諸菩薩言：「善男子等！彼釋迦牟尼如來所視普等
現代漢語譯本：而且，那位如來在先前作為菩薩修行菩提道時，最初帶我到諸佛世尊那裡，使我得以被授記為阿耨多羅三藐三菩提。那位釋迦牟尼如來是我的善知識，現在在娑婆世界為四眾宣說這些本生法。因為那位如來的威德力，使得我的座位震動。諸位善男子！你們誰能前往那個娑婆佛土，像我這樣稟告說：『恭敬地問候釋迦牟尼如來，是否少病少惱，安樂居住？』」。那些菩薩對無垢德明王如來說：「世尊！這個華敷剎中的菩薩摩訶薩神通具足，都已度過諸菩薩功德的彼岸。現在用餐時見到大光明，這些瑞應是從其他佛土而來，大地多次震動，降下各種美妙的花朵。」那些菩薩摩訶薩又對佛說：「世尊！我們想前往那個娑婆世界，去拜見、恭敬、親近釋迦牟尼如來；還想聽聞進入一切種智的陀羅尼法門。」 那成百上千的菩薩憑藉自己的神通力想要前往那個佛土：「我們不知道娑婆世界的釋迦牟尼如來佛土在哪裡？」這時，那位無垢德明王如來，隨即伸出手臂，從五指端發出各種光芒，那些光明徹照八十九千個佛土，甚至照到這個娑婆世界。那些菩薩普遍看到這個娑婆世界菩薩充滿，天、龍、夜叉、阿修羅遍滿虛空。看到后，那些菩薩再次對無垢德明王如來說：「世尊！我們看到娑婆佛土一切菩薩充滿其中，沒有一點地方可以容納杖的地方；又看到那位釋迦牟尼如來，只是看著我們為我們說法。」這時，那位無垢德明王如來告訴諸位菩薩說：「善男子們！那位釋迦牟尼如來所看的普皆平等。
English version: Moreover, that Tathagata, when previously practicing the Bodhisattva path, first brought me to the Buddhas, the World Honored Ones, enabling me to receive the prediction of Anuttara-samyak-sambodhi. That Shakyamuni Tathagata is my good teacher, and now in the Saha world, he is expounding these Jataka teachings to the four assemblies. Because of the majestic power of that Tathagata, my seat is shaking. Good men! Who among you can go to that Saha Buddha land and, like me, report: 『Respectfully inquire of Shakyamuni Tathagata, whether he is free from illness and affliction, and dwells in peace?』」. Those Bodhisattvas said to the Tathagata Immaculate Virtue King: 「World Honored One! The Bodhisattva Mahasattvas in this Flower Adorned Land are endowed with supernatural powers, and have all crossed the shore of Bodhisattva merits. Now, at mealtime, we see great light, these auspicious signs come from other Buddha lands, the earth shakes many times, and various wonderful flowers are raining down.」 Those Bodhisattva Mahasattvas further said to the Buddha: 「World Honored One! We wish to go to that Saha world, to pay homage, respect, and draw near to Shakyamuni Tathagata; and also to hear the Dharani gate that enters into all-knowing wisdom.」 Those hundreds and thousands of Bodhisattvas, using their own supernatural powers, wished to go to that land: 「We do not know where the Buddha land of Shakyamuni Tathagata in the Saha world is?」 At that time, that Tathagata Immaculate Virtue King, immediately extended his arm, and from the tips of his five fingers emitted various lights, those lights illuminated eighty-nine thousand Buddha lands, even reaching this Saha world. Those Bodhisattvas universally saw that this Saha world was filled with Bodhisattvas, and that Devas, Nagas, Yakshas, and Asuras filled the void. Having seen this, those Bodhisattvas again said to the Tathagata Immaculate Virtue King: 「World Honored One! We see that the Saha Buddha land is filled with all Bodhisattvas, there is not even a small space to place a staff; and we also see that Shakyamuni Tathagata is only looking at us, teaching the Dharma for us.」 At that time, that Tathagata Immaculate Virtue King said to the Bodhisattvas: 「Good men! That Shakyamuni Tathagata』s gaze is universally equal.
。善男子！于娑訶世界住地眾生在虛空者，彼一一皆如是知，釋迦牟尼如來惟獨視我，為我說法。善男子！彼釋迦牟尼如來以其一身現一切形而為說法。彼佛土中其有眾生事梵天者，彼見釋迦牟尼如來梵天形，聞大梵音而為說法，乃至事魔、事釋、事日、事月、事沙門、事毗留勒伽、事毗留婆叉、事提陀羅尼吒，有事摩醯首羅天者，彼見釋迦牟尼如來魔醯首羅形，聞魔醯首音而為說法。乃至其中眾生有事八萬四千種處者，彼如所事見釋迦牟尼如來，聞法亦爾。」
彼大眾中有二菩薩，一名羅潘象，二名月光照。彼無垢德明王如來告二菩薩言：「汝等善男子！可至娑訶世界如我辭曰：『敬問釋迦牟尼如來，少病少惱，安樂住不？』」彼菩薩白佛言：「世尊！我等見彼一切娑訶佛土地上虛空皆悉充塞，乃至無有容一人處，我等何住？」時無垢德明王如來答言：「善男子等！莫作是說，娑訶佛土無有住處。彼釋迦牟尼如來處所極廣，具不可思議佛之功德。彼如來以本願故，憐愍儀法所容甚廣，說三歸依、三乘，說種種戒，現三脫門。於三惡趣拔濟眾生，為度眾生於中石山帝眼夜叉宮，住婆羅窟一結跏趺坐，七日無諍受解脫喜樂。其如來身滿婆羅窟，乃無四指空處如來之身所不遍者
『善男子！在娑婆世界居住的眾生，即使在虛空中，他們每一個都這樣認為，釋迦牟尼如來唯獨看著我，為我說法。善男子！釋迦牟尼如來以他一身顯現一切形相而為說法。在那佛土中，如果有眾生侍奉梵天，他們就看見釋迦牟尼如來顯現梵天之形，聽到大梵天之音而為他們說法，乃至侍奉魔、侍奉釋、侍奉日、侍奉月、侍奉沙門、侍奉毗留勒伽、侍奉毗留婆叉、侍奉提陀羅尼吒，有侍奉摩醯首羅天的人，他們就看見釋迦牟尼如來顯現摩醯首羅之形，聽到摩醯首羅之音而為他們說法。乃至其中眾生有侍奉八萬四千種處所的，他們就如所侍奉的看見釋迦牟尼如來，聽聞佛法也是如此。』 在那大眾中有兩位菩薩，一名叫羅潘象，二名叫月光照。那位無垢德明王如來告訴兩位菩薩說：『你們這些善男子！可以到娑婆世界，按照我的話這樣說：『恭敬問候釋迦牟尼如來，少病少惱，安樂居住嗎？』』兩位菩薩對佛說：『世尊！我們看見那一切娑婆佛土的地上和虛空都完全充滿，甚至沒有容納一個人的地方，我們住在哪裡呢？』這時，無垢德明王如來回答說：『善男子們！不要這樣說，娑婆佛土並非沒有住處。釋迦牟尼如來的處所極其廣大，具備不可思議的佛之功德。那位如來因為本願的緣故，憐憫儀法所能容納的非常廣大，宣說三皈依、三乘，宣說種種戒律，顯現三解脫門。在三惡道中救拔眾生，爲了度化眾生，在石山帝眼夜叉宮中，住在婆羅窟里，以一個結跏趺坐的姿勢，七日無諍地享受解脫的喜樂。他的如來之身充滿婆羅窟，甚至沒有四指的空處不是如來之身所遍佈的。』
'Good men! The living beings dwelling in the Saha world, even those in the sky, each of them knows this: that the Tathagata Shakyamuni is looking only at me, and is speaking the Dharma for me. Good men! The Tathagata Shakyamuni manifests all forms with his one body to preach the Dharma. In that Buddha-land, if there are beings who serve Brahma, they see the Tathagata Shakyamuni in the form of Brahma, and hear the great Brahma sound as he preaches the Dharma to them, and so on, those who serve Mara, serve Indra, serve the sun, serve the moon, serve the Shramanas, serve Virudhaka, serve Virupaksha, serve Dhritarashtra, and those who serve Mahesvara, they see the Tathagata Shakyamuni in the form of Mahesvara, and hear the Mahesvara sound as he preaches the Dharma to them. And so on, among those beings, if there are those who serve eighty-four thousand kinds of places, they see the Tathagata Shakyamuni according to what they serve, and hearing the Dharma is also the same.' Among that great assembly were two Bodhisattvas, one named Ropana Elephant, and the second named Moonlight Illumination. The Tathagata Immaculate Virtue King told the two Bodhisattvas, 'You good men! You may go to the Saha world and say according to my words: 'Respectfully inquire of the Tathagata Shakyamuni, is he free from illness and affliction, and dwelling in peace?' The two Bodhisattvas said to the Buddha, 'World Honored One! We see that all the land and sky of the Saha Buddha-land are completely filled, and there is not even space for one person, where shall we dwell?' At that time, the Tathagata Immaculate Virtue King replied, 'Good men! Do not say such things, the Saha Buddha-land is not without a place to dwell. The place of the Tathagata Shakyamuni is extremely vast, possessing the inconceivable merits of a Buddha. That Tathagata, because of his original vows, has compassion for the vastness that the Dharma can contain, he proclaims the Three Refuges, the Three Vehicles, proclaims various precepts, and manifests the Three Doors of Liberation. He rescues beings from the three evil realms, and in order to liberate beings, in the Stone Mountain Emperor Eye Yaksha Palace, he dwells in the Bharata Cave, sitting in a full lotus posture, for seven days without contention, enjoying the joy of liberation. His Tathagata body fills the Bharata Cave, and there is not even a space of four fingers that is not pervaded by the Tathagata's body.'
。竟七日時，於十方有十二那由他菩薩摩訶薩，至彼娑訶世界住彼山前，咸欲奉見恭敬親近釋迦牟尼如來，又欲聽法。善男子！時釋迦牟尼如來，為彼大眾即現神通，令娑羅窟極大寬博。彼十二那由他菩薩，入娑羅窟中猶見寬博。彼一一菩薩以種種菩薩神通供養如來已，為善男子，彼釋迦牟尼如來住處所容廣博。如是彼諸菩薩從釋迦牟尼佛所聞說已，頭面禮足右繞三匝，各還本土。彼諸菩薩發去未久，彼娑羅窟還復如故。
「其中有四天下釋，名憍尸迦，觀命將終應墮畜生，極大恐怖，與八萬四千三十三天俱，詣娑羅窟向世尊所，近帝眼夜叉宮娑羅窟前住。承佛威神即生是念：『我今應請般遮飾乾闥婆子，以彼妙音歌嘆世尊，可令世尊從三昧起。』時彼帝釋往請般遮飾乾闥婆子。時般遮飾執琴而來，承佛威神以柔軟音五百偈贊，彈琴歌詠歎於世尊。善男子！如般遮飾讚歎世尊，應時彼釋迦牟尼如來，入無聲勝明三昧，令此一切娑訶世界諸大威德夜叉、羅剎、阿修羅、迦樓羅、緊那羅、乾闥婆，欲界、色界一切諸天皆悉來集。其中樂音詠者，彼聞詠音生大歡喜；樂讚誦者彼聞讚辭，於世尊所生希有心歡喜恭敬；樂琴音者彼聞琴音亦大歡喜
現代漢語譯本：過了七天，十方世界有十二那由他菩薩摩訶薩來到娑婆世界，住在山前，都想拜見、恭敬、親近釋迦牟尼如來，也想聽聞佛法。善男子！當時釋迦牟尼如來爲了這些大眾，就顯現神通，使娑羅窟變得非常寬廣。那十二那由他菩薩進入娑羅窟中，仍然覺得寬廣。他們每一位菩薩都用各種菩薩神通供養如來之後，善男子，釋迦牟尼如來所住的地方是如此的寬廣。這些菩薩從釋迦牟尼佛那裡聽聞佛法后，頭面禮足，右繞三匝，各自返回自己的國土。這些菩薩離開不久，那娑羅窟又恢復了原來的樣子。 其中有四天下的帝釋，名叫憍尸迦，看到自己壽命將盡，將要墮入畜生道，非常恐懼，就和八萬四千三十三天一起，來到娑羅窟，到世尊那裡，住在靠近帝眼夜叉宮的娑羅窟前。他們承蒙佛的威神，就生起這樣的念頭：『我現在應該請般遮飾乾闥婆子，用他美妙的音樂歌頌世尊，可以使世尊從三昧中起身。』當時帝釋就去請般遮飾乾闥婆子。當時般遮飾拿著琴來了，承蒙佛的威神，用柔和的聲音，用五百偈讚美，彈琴歌頌世尊。善男子！當般遮飾讚歎世尊時，釋迦牟尼如來就進入無聲勝明三昧，使這個娑婆世界所有的大威德夜叉、羅剎、阿修羅、迦樓羅、緊那羅、乾闥婆，欲界、色界一切諸天都聚集而來。其中喜歡音樂歌詠的人，聽到歌詠的聲音就非常歡喜；喜歡讚誦的人，聽到讚美的詞句，對世尊生起稀有之心，歡喜恭敬；喜歡琴音的人，聽到琴音也非常歡喜。
English version: After seven days, twelve nayutas of Bodhisattva Mahasattvas from the ten directions came to the Saha world, residing in front of the mountain. They all wished to see, respect, and draw near to Shakyamuni Tathagata, and also desired to hear the Dharma. Good man! At that time, Shakyamuni Tathagata, for the sake of this great assembly, manifested his supernatural powers, making the Sala cave extremely spacious. Those twelve nayutas of Bodhisattvas entered the Sala cave and still found it spacious. After each of these Bodhisattvas had made offerings to the Tathagata with various Bodhisattva supernatural powers, good man, the place where Shakyamuni Tathagata resided was so vast. Having heard the Dharma from Shakyamuni Buddha, these Bodhisattvas bowed their heads to his feet, circumambulated him three times to the right, and each returned to their own lands. Not long after these Bodhisattvas had left, the Sala cave returned to its original state. Among them was the Shakra of the four continents, named Kausika, who, seeing that his life was about to end and that he would fall into the animal realm, was extremely terrified. Together with eighty-four thousand Trayastrimsha heavens, he went to the Sala cave, to the place of the World Honored One, and stayed in front of the Sala cave near the palace of the Yaksha Diya. Receiving the Buddha's majestic power, he had this thought: 'I should now invite Panchashikha Gandharva's son to praise the World Honored One with his wonderful music, which may cause the World Honored One to arise from Samadhi.' At that time, Shakra went to invite Panchashikha Gandharva's son. Then Panchashikha came holding his lute, and, receiving the Buddha's majestic power, used a gentle voice to sing five hundred verses of praise, playing the lute and extolling the World Honored One. Good man! As Panchashikha praised the World Honored One, Shakyamuni Tathagata entered the Samadhi of Silent Superior Illumination, causing all the great powerful Yakshas, Rakshasas, Asuras, Garudas, Kinnaras, Gandharvas, and all the heavens of the desire realm and form realm in this Saha world to gather. Among them, those who enjoyed singing heard the singing and were greatly delighted; those who enjoyed chanting heard the words of praise and developed a rare heart of joy and respect for the World Honored One; those who enjoyed the sound of the lute were also greatly delighted upon hearing the sound of the lute.
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「時彼釋迦牟尼如來從三昧起，現娑羅窟戶，帝釋即前問世尊言：『我坐何處？』彼釋迦牟尼如來告言：『汝等夜叉所共來者，今可入此娑羅窟坐。』時窟寬博十二恒河沙數，大眾入彼窟坐。時釋迦牟尼如來為彼大眾說如是法。眾中有求聲聞乘者，彼解說聲聞乘，九十億眾生於中得須陀洹果。有求辟支佛乘者，彼得解說辟支佛乘。有求無上佛乘者，彼純解說無上大乘。般遮飾乾闥婆子等十八那由他眾生，得住不退轉阿耨多羅三藐三菩提。其中未起三乘心者，有發阿耨多羅三藐三菩提心，有發辟支佛乘，有發聲聞乘心。彼憍尸釋即離恐怖，增壽千年得須陀洹果。
「善男子！彼釋迦牟尼如來所容寬博，如是彼如來音輪亦復寬博，無有人能算數如來音輪邊際，彼如來方便廣博勸導眾生，無有人能知彼如來方便邊際。善男子！彼如來身甚為高廣，無能見頂知身際者。如今于彼娑訶佛剎眾生雲集，若彼一切入釋迦牟尼如來腹中皆悉容受，彼如來腹亦不增減。彼諸眾生不能得彼如來腹之邊際。又彼眾生同時和合，入彼如來一毛孔中，又復不還出亦不增減。欲尋如來一毛孔際無能得者，乃至天眼所不能知。彼釋迦牟尼如來身所容受如是寬博。
「複次，善男子！彼釋迦牟尼如來佛土甚大寬博
現代漢語譯本 『那時，釋迦牟尼如來從禪定中起身，顯現娑羅窟的入口。帝釋天立即上前問世尊：『我應該坐在哪裡？』釋迦牟尼如來告訴他：『你們這些夜叉一同前來的人，現在可以進入這娑羅窟坐下。』當時，窟穴寬廣達十二恒河沙數，大眾進入窟中坐下。這時，釋迦牟尼如來為大眾宣說這樣的佛法。大眾中有尋求聲聞乘的，他就為他們解說聲聞乘，其中有九十億眾生證得須陀洹果。有尋求辟支佛乘的，他就為他們解說辟支佛乘。有尋求無上佛乘的，他就純粹地解說無上大乘。般遮飾乾闥婆子等十八那由他眾生，證得住于不退轉的阿耨多羅三藐三菩提。其中沒有發起三乘心的人，有的發起了阿耨多羅三藐三菩提心，有的發起了辟支佛乘心，有的發起了聲聞乘心。那位憍尸釋天立即消除了恐懼，增壽千年並證得須陀洹果。 『善男子！釋迦牟尼如來所能容納的寬廣，就像這樣，如來的音輪也同樣寬廣，沒有人能夠計算出如來音輪的邊際。如來的方便法門廣博，勸導眾生，沒有人能夠知道如來方便的邊際。善男子！如來的身體非常高大寬廣，沒有人能夠見到頂端，知道身體的邊際。現在，在這個娑婆佛土，眾生雲集，如果他們全部進入釋迦牟尼如來的腹中，都能被容納，如來的腹部也不會因此增加或減少。這些眾生無法觸及如來腹部的邊際。而且，這些眾生同時聚集，進入如來一個毛孔中，也不會再出來，也不會增加或減少。想要尋找如來一個毛孔的邊際，沒有人能夠做到，甚至天眼也無法知曉。釋迦牟尼如來身體所能容納的，就是如此寬廣。 『再者，善男子！釋迦牟尼如來的佛土非常廣大寬闊。
English version 『At that time, the Tathagata Shakyamuni arose from samadhi and revealed the entrance to the Sala cave. Indra immediately stepped forward and asked the World Honored One, 『Where should I sit?』 The Tathagata Shakyamuni told him, 『Those of you who have come together as yakshas, may now enter this Sala cave and sit.』 At that time, the cave was as vast as twelve Ganges sands, and the multitude entered and sat within. Then, the Tathagata Shakyamuni expounded such Dharma to the multitude. Among them, those who sought the Sravaka Vehicle, he explained the Sravaka Vehicle, and ninety billion beings among them attained the fruit of Srotapanna. Those who sought the Pratyekabuddha Vehicle, he explained the Pratyekabuddha Vehicle. Those who sought the Unsurpassed Buddha Vehicle, he purely explained the Unsurpassed Great Vehicle. Eighteen nayutas of beings, such as Pancasikha the Gandharva's son, attained the state of non-retrogression in Anuttara-samyak-sambodhi. Among those who had not yet generated the mind for the three vehicles, some generated the mind for Anuttara-samyak-sambodhi, some generated the mind for the Pratyekabuddha Vehicle, and some generated the mind for the Sravaka Vehicle. That Kausika Indra immediately dispelled his fear, increased his lifespan by a thousand years, and attained the fruit of Srotapanna. 『Good man! The capacity of the Tathagata Shakyamuni is so vast, and likewise, the Tathagata's sound wheel is also vast. No one can calculate the boundaries of the Tathagata's sound wheel. The Tathagata's skillful means are extensive, guiding beings, and no one can know the boundaries of the Tathagata's skillful means. Good man! The Tathagata's body is extremely tall and vast, and no one can see the top or know the boundaries of the body. Now, in this Saha Buddha-field, beings gather in great numbers. If all of them were to enter the Tathagata Shakyamuni's belly, they would all be accommodated, and the Tathagata's belly would neither increase nor decrease. These beings cannot reach the boundaries of the Tathagata's belly. Moreover, these beings gather together at the same time and enter one pore of the Tathagata, and they neither come out nor increase or decrease. No one can find the boundary of one pore of the Tathagata, not even with the divine eye. The capacity of the Tathagata Shakyamuni's body is so vast. 『Furthermore, good man! The Buddha-land of the Tathagata Shakyamuni is extremely vast and spacious.』
。善男子！又於十方恒河沙數諸佛剎中，眾生充滿如今娑訶佛剎。若彼眾生今盡來入娑訶佛土者，皆悉容受。所以者何？以彼如來先初發阿耨多羅三藐三菩提心立是愿故。善男子！置此一恒河沙數世界，乃至十方千恒河沙數諸佛土中眾生，如是充滿如今娑訶佛土眾生充塞，若彼一切今入娑訶世界，皆悉容受。是彼如來先初發心，求無上智立如是愿。善男子！彼釋迦牟尼如來佛土所知如是寬博。以是四法故，彼釋迦牟尼如來勝諸如來。善男子！汝等此月樂無垢華，如已所見，往至西方娑訶佛剎如我辭曰：『敬問釋迦牟尼如來，少病少惱，安樂住不？』」時彼無垢德明王如來，以月樂無垢華與羅潘象菩薩、月光菩薩。與已告言：「汝，善男子！我彼神力詣娑訶世界。」彼中二萬衆生同聲白佛言：「唯，世尊！我等亦承如來神力詣娑訶世界，奉見恭敬親近釋迦牟尼如來。」時彼無垢德明王如來告言：「善男子等！隨意可往。」
彼二菩薩，羅潘象、月光，與二萬菩薩俱，承彼無垢德明王如來神力發華敷世界，如一念頃至此娑訶佛剎，詣耆阇崛山，叉手合掌白釋迦牟尼如來言：「世尊！東方去此過八十九百千佛剎，有世界名華敷，其佛號無垢德明王如來
現代漢語譯本：『善男子！又在十方如恒河沙數般多的佛土中，充滿了眾生，就像現在的娑婆佛土一樣。如果那些眾生現在都來到娑婆佛土，都能被容納。這是為什麼呢？因為那位如來最初發無上正等正覺之心時就立下了這樣的愿。善男子！就算把一個恒河沙數的世界，乃至十方千個恒河沙數佛土中的眾生，都像現在娑婆佛土一樣充滿，如果他們現在都來到娑婆世界，也都能被容納。這是那位如來最初發心，求無上智慧時立下的這樣的愿。善男子！那位釋迦牟尼如來的佛土所能容納的眾生就是如此寬廣。因為這四種原因，那位釋迦牟尼如來勝過其他如來。善男子！你們拿著這月樂無垢華，就像你們所見到的那樣，前往西方的娑婆佛土，按照我的話對釋迦牟尼如來說：『恭敬地問候釋迦牟尼如來，是否少病少惱，安樂居住？』」。當時，那位無垢德明王如來把月樂無垢華給了羅潘象菩薩和月光菩薩。給完之後，告訴他們說：『你們這些善男子！我將用我的神力前往娑婆世界。』他們那裡有兩萬眾生同聲對佛說：『是的，世尊！我們也承蒙如來的神力前往娑婆世界，去拜見、恭敬、親近釋迦牟尼如來。』當時，那位無垢德明王如來告訴他們說：『善男子們！你們可以隨意前往。』 那兩位菩薩，羅潘象和月光，與兩萬菩薩一起，承蒙那位無垢德明王如來的神力，從華敷世界出發，像一念之間就到達了這娑婆佛土，來到了耆阇崛山，雙手合十，對釋迦牟尼如來說：『世尊！東方距離這裡超過八十九百千佛土，有一個世界名叫華敷，那裡的佛號是無垢德明王如來。
English version: 『Good man! Moreover, in the ten directions, in Buddha lands as numerous as the sands of the Ganges, there are beings filling them, just like in this Saha Buddha land. If all those beings were to come to the Saha Buddha land now, they could all be accommodated. Why is that? Because that Tathagata, when he first generated the mind for Anuttara-samyak-sambodhi, made this vow. Good man! Even if you were to take one world as numerous as the sands of the Ganges, and even the beings in a thousand Ganges-sands of Buddha lands in the ten directions, and fill them up like the beings in this Saha Buddha land, if they were all to come to the Saha world now, they could all be accommodated. This is the vow that Tathagata made when he first generated the mind, seeking unsurpassed wisdom. Good man! The Buddha land of that Shakyamuni Tathagata is so vast in its capacity. Because of these four reasons, that Shakyamuni Tathagata surpasses all other Tathagatas. Good man! You take this Moon-Joy Immaculate Flower, as you have seen, and go to the western Saha Buddha land, and say to Shakyamuni Tathagata according to my words: 『Respectfully inquire of Shakyamuni Tathagata, whether he is free from illness and affliction, and dwells in peace?』」. At that time, that Immaculate Virtue Bright King Tathagata gave the Moon-Joy Immaculate Flower to the Bodhisattvas Ropan Elephant and Moonlight. After giving it, he told them: 『You good men! I will use my divine power to go to the Saha world.』 There, twenty thousand beings said to the Buddha in unison: 『Yes, World Honored One! We also rely on the Tathagata』s divine power to go to the Saha world, to pay homage, respect, and draw near to Shakyamuni Tathagata.』 At that time, that Immaculate Virtue Bright King Tathagata told them: 『Good men! You may go as you wish.』 Those two Bodhisattvas, Ropan Elephant and Moonlight, together with twenty thousand Bodhisattvas, relying on the divine power of that Immaculate Virtue Bright King Tathagata, departed from the Flower-Adorned world, and in an instant, arrived at this Saha Buddha land, went to Mount Gridhrakuta, and with their palms joined, said to Shakyamuni Tathagata: 『World Honored One! To the east, beyond eighty-nine hundred thousand Buddha lands, there is a world named Flower-Adorned, and the Buddha there is named Immaculate Virtue Bright King Tathagata.』
。彼佛于菩薩大眾中稱譽如來功德，作如是言：『娑訶剎中有佛，號釋迦牟尼如來，今現在。彼如來先為菩薩行菩提行時，初發化我于阿耨多羅三藐三菩提令住其中，我隨彼語發阿耨多羅三藐三菩提心。彼如來先為菩薩時，初發勸我住檀波羅蜜，乃至如前所說。彼釋迦牟尼如來，以是四法勝諸如來。彼如來遣此月樂無垢華，致問：「少病少惱，安樂住不？」』」
如是樂喜剎中阿閦如來座動，其諸菩薩在會中者，見阿閦如來座動。尋即發遣問，略如前說。於一切處亦如是說。爾時東方無量阿僧祇如來，使菩薩各持月樂無垢華至此娑訶佛剎，奉見致問釋迦牟尼如來，供養恭敬親近聽法。
爾時世尊，適稱東方世界名字諸佛號已，又復欲稱南方而作是言：「善男子！我見南方去此佛土過一恒河沙數佛剎，有世界名除一切憂惱，其佛號無惱德如來，現在說法。我先行菩薩行時，初勸彼佛于阿耨多羅三藐三菩提，乃至如前所說
現代漢語譯本：那位佛在菩薩大眾中稱讚如來的功德，這樣說道：『娑婆世界有佛，號釋迦牟尼如來，現在正在此地。那位如來先前作為菩薩修行菩提道時，最初引導我發起無上正等正覺之心，並使我安住其中，我聽從他的話發起了無上正等正覺之心。那位如來先前作為菩薩時，最初勸我安住于佈施波羅蜜，乃至如前面所說。那位釋迦牟尼如來，以這四種功德勝過其他如來。那位如來派遣這位月樂無垢華，來問候：『少病少惱，安樂居住嗎？』 像這樣，在樂喜世界的阿閦如來座動搖，在法會中的菩薩們，看到阿閦如來的座位動搖。隨即派遣使者詢問，大致如前面所說。在所有地方也都是這樣說的。那時，東方無量阿僧祇的如來，派遣菩薩各自拿著月樂無垢華來到這個娑婆佛剎，拜見問候釋迦牟尼如來，供養恭敬親近聽法。 這時，世尊剛說完東方世界諸佛的名號，又想說南方，於是說道：『善男子！我看到南方，從這個佛土經過一個恒河沙數佛剎，有一個世界名叫除一切憂惱，那裡的佛號為無惱德如來，現在正在說法。我先前修行菩薩道時，最初勸那位佛發起無上正等正覺之心，乃至如前面所說。』
English version: That Buddha, in the assembly of Bodhisattvas, praised the merits of the Tathagata, saying: 'In the Saha world, there is a Buddha named Shakyamuni Tathagata, who is present now. That Tathagata, when he was previously practicing the Bodhisattva path, initially guided me to generate the mind of Anuttara-samyak-sambodhi and caused me to abide in it. I followed his words and generated the mind of Anuttara-samyak-sambodhi. That Tathagata, when he was previously a Bodhisattva, initially encouraged me to abide in the Dana Paramita, and so on, as previously mentioned. That Shakyamuni Tathagata surpasses all other Tathagatas with these four merits. That Tathagata sent this Moon-Joy Immaculate Flower to inquire: 'Are you free from illness and affliction, and dwelling in peace?' In this way, the seat of Akshobhya Tathagata in the Joyful World trembled, and the Bodhisattvas in the assembly saw the seat of Akshobhya Tathagata tremble. They immediately sent messengers to inquire, roughly as previously mentioned. It was said in all places in the same way. At that time, countless Asankhya Tathagatas in the East sent Bodhisattvas, each carrying a Moon-Joy Immaculate Flower, to this Saha Buddha-field to pay respects and inquire after Shakyamuni Tathagata, to make offerings, to show reverence, to draw near, and to listen to the Dharma. At that time, the World Honored One, having just finished reciting the names of the Buddhas in the Eastern world, then wished to speak of the South and said: 'Good man! I see that in the South, beyond a number of Buddha-fields equal to the sands of the Ganges River from this Buddha-land, there is a world named 'Remover of All Sorrows,' where the Buddha is named Ananda-guna Tathagata, who is now teaching the Dharma. When I was previously practicing the Bodhisattva path, I initially encouraged that Buddha to generate the mind of Anuttara-samyak-sambodhi, and so on, as previously mentioned.'
。」閻浮提光剎中法自在雷佛，彌樓安剎中至自在堅帝佛，德莊嚴帝剎中師子奮迅王佛，珠冠莊嚴剎中那羅延伏藏佛，放光遍覆剎中寶集功德奮迅佛，天樂剎中明藏佛，栴檀根剎中星宿稱佛，香聞剎中福力娑羅王佛，善解剎中柔軟雷音聲佛，閑居剎中娑羅稱帝王佛，雷是剎中自在明照佛，云雷剎中柔軟音聲佛，分寶剎中寶掌龍佛，波羅摩寶樹剎中法雲月明自在佛，略如前說。南方如是無量阿僧祇諸佛座動，彼諸佛世尊皆稱譽讚歎釋迦牟尼如來。爾時南方乃至無量阿僧祇如來，遣菩薩持月樂無垢華至此娑訶佛剎，敬問釋迦牟尼如來乃至聽法。
爾時世尊復作是言：「善男子！我見西方去此國土過九十七那由他百千佛剎，有世界名寂靜，其佛號寶山如來，今現住世為眾說法。我本行菩薩行時，初勸彼佛于阿耨多羅三藐三菩提，乃至如前說。」略說佛號，其名曰：妙光藏佛，音智藏佛，廣稱佛，普藏伏佛，梵華佛，掌超越佛，法燈明佛，無等辭佛，樂高音佛，流佈王佛，梵帝聲佛，皆如前說。如是西方無量阿僧祇諸佛世尊，所可釋迦牟尼如來稱其名者，彼座皆動。爾時西方無量阿僧祇佛，遣菩薩持月樂無垢華至此娑訶佛剎，至已各坐聽法。略說。如是北方、上下、東南、西南、西北皆亦如上說
現代漢語譯本：閻浮提光剎中的法自在雷佛，彌樓安剎中的至自在堅帝佛，德莊嚴帝剎中的師子奮迅王佛，珠冠莊嚴剎中的那羅延伏藏佛，放光遍覆剎中的寶集功德奮迅佛，天樂剎中的明藏佛，栴檀根剎中的星宿稱佛，香聞剎中的福力娑羅王佛，善解剎中的柔軟雷音聲佛，閑居剎中的娑羅稱帝王佛，雷是剎中的自在明照佛，云雷剎中的柔軟音聲佛，分寶剎中的寶掌龍佛，波羅摩寶樹剎中的法雲月明自在佛，簡略地說就像前面所說的那樣。南方有如此無量阿僧祇的諸佛的座位震動，那些佛世尊都稱讚釋迦牟尼如來。那時，南方乃至無量阿僧祇的如來，派遣菩薩拿著月樂無垢華來到這個娑婆佛剎，恭敬地問候釋迦牟尼如來，並聽聞佛法。 那時，世尊又說：『善男子！我看到西方，從這個國土過去九十七那由他百千佛剎，有一個世界名叫寂靜，那裡的佛號為寶山如來，現在住世為眾生說法。我過去修行菩薩道時，最初勸請那位佛發無上正等正覺之心，乃至就像前面所說的那樣。』簡略地說一些佛號，他們的名字是：妙光藏佛，音智藏佛，廣稱佛，普藏伏佛，梵華佛，掌超越佛，法燈明佛，無等辭佛，樂高音佛，流佈王佛，梵帝聲佛，都像前面所說的那樣。像這樣，西方無量阿僧祇的諸佛世尊，凡是釋迦牟尼如來稱其名號的，他們的座位都會震動。那時，西方無量阿僧祇的佛，派遣菩薩拿著月樂無垢華來到這個娑婆佛剎，到達后各自坐下聽法。簡略地說。像這樣，北方、上方、下方、東南方、西南方、西北方也都像上面所說的那樣。
English version: The Dharma-Sovereign Thunder Buddha in the Jambudvipa Light Realm, the Utterly Sovereign Firm Emperor Buddha in the Sumeru Peaceful Realm, the Lion's Swift Exertion King Buddha in the Virtue Adorned Emperor Realm, the Narayana Hidden Treasure Buddha in the Jeweled Crown Adorned Realm, the Treasure Collection Merit Swift Exertion Buddha in the Light Spreading Realm, the Bright Treasure Buddha in the Heavenly Music Realm, the Constellation Name Buddha in the Sandalwood Root Realm, the Fortune Power Sala King Buddha in the Fragrant Hearing Realm, the Gentle Thunder Sound Buddha in the Well Understanding Realm, the Sala Name Emperor King Buddha in the Secluded Dwelling Realm, the Sovereign Bright Illumination Buddha in the Thunder Realm, the Gentle Sound Buddha in the Cloud Thunder Realm, the Treasure Palm Dragon Buddha in the Divided Treasure Realm, the Dharma Cloud Moon Bright Sovereign Buddha in the Parama Treasure Tree Realm, briefly as previously mentioned. In the south, the seats of such immeasurable asamkhya Buddhas shook, and those Buddha World Honored Ones all praised Shakyamuni Tathagata. At that time, the immeasurable asamkhya Tathagatas of the south sent Bodhisattvas holding moon-music immaculate flowers to this Saha Buddha realm, respectfully inquiring after Shakyamuni Tathagata and listening to the Dharma. At that time, the World Honored One again said: 'Good man! I see that in the west, passing ninety-seven nayutas of hundreds of thousands of Buddha realms from this land, there is a world named Tranquility, where the Buddha is named Treasure Mountain Tathagata, who is now dwelling in the world teaching the Dharma. When I was practicing the Bodhisattva path, I first encouraged that Buddha to aspire to Anuttara-samyak-sambodhi, and so on, as previously mentioned.' Briefly mentioning some Buddha names, they are: Wonderful Light Treasure Buddha, Sound Wisdom Treasure Buddha, Widely Named Buddha, Universal Hidden Treasure Buddha, Brahma Flower Buddha, Palm Transcending Buddha, Dharma Lamp Bright Buddha, Unequaled Eloquence Buddha, Joyful High Sound Buddha, Flowing King Buddha, Brahma Emperor Sound Buddha, all as previously mentioned. Like this, the immeasurable asamkhya Buddha World Honored Ones of the west, whenever Shakyamuni Tathagata mentions their names, their seats would shake. At that time, the immeasurable asamkhya Buddhas of the west sent Bodhisattvas holding moon-music immaculate flowers to this Saha Buddha realm, and upon arriving, they each sat down to listen to the Dharma. Briefly speaking. Likewise, the north, above, below, southeast, southwest, and northwest are all as described above.
。
時釋迦牟尼如來，又欲說東北方而作是言：「善男子！我見東北方去此佛國過九十八億那由他百千佛土，有世界名無塵，其佛號除憂惱踴上廣聞娑羅王如來。我本為菩薩行菩提行時，初勸彼如來於阿耨多羅三藐三菩提，令住六波羅蜜。我初將彼至諸佛所，令彼得授阿耨多羅三藐三菩提記。如所稱名彼座皆動，乃至說眾生八萬四千種度，隨事聞音見釋迦牟尼如來聞如是法。彼眾中有二菩薩，一名山蜜，二名等樂趣。時彼除憂惱踴上廣聞娑羅王如來告彼二菩薩言：『汝等善男子！往彼娑訶世界，以我辭曰：「敬問釋迦牟尼如來，少病少惱，安樂住不？」』彼白佛言：『世尊！我等見彼娑訶佛剎地及虛空悉皆充滿，乃至無有容一人處，我等何住？』彼如來言：『善男子！莫作是說：「娑訶佛土無可住處。」善男子！彼釋迦牟尼佛如來容受寬博，具不可思議佛功德。彼如來以本願故，憐愍儀法所容甚廣，說三歸依三乘說法，說三種戒現三脫門，於三惡趣拔濟眾生置三善道。善男子！彼釋迦牟尼如來成佛未久，於時為眾生於中石山帝眼夜叉宮娑羅窟一結加趺坐，七日無諍受解脫喜樂。彼如來身滿娑羅窟，其窟中無四指空處如來之身所不滿者
現代漢語譯本 當時，釋迦牟尼如來又想講述東北方的情況，於是說道：『善男子！我看到在東北方，距離此佛國超過九十八億那由他百千佛土的地方，有一個世界名為無塵，那裡的佛號是除憂惱踴上廣聞娑羅王如來。我當初作為菩薩修行菩提道時，最初勸說那位如來證得阿耨多羅三藐三菩提，讓他安住於六波羅蜜。我最初帶他去諸佛所在之處，讓他得到阿耨多羅三藐三菩提的授記。當他被稱名時，他的座位都會震動，乃至講述眾生八萬四千種得度的法門，隨其所事而聞法音，見到釋迦牟尼如來，聽聞這樣的佛法。』 『那裡的聽眾中有兩位菩薩，一位名叫山蜜，另一位名叫等樂趣。當時，除憂惱踴上廣聞娑羅王如來告訴這兩位菩薩說：『你們兩位善男子！前往娑婆世界，以我的名義問候釋迦牟尼如來，問他是否少病少惱，安樂居住？』他們回答佛說：『世尊！我們看到娑婆佛剎的地面和虛空都充滿了，甚至沒有容納一個人的地方，我們住在哪裡呢？』那位如來說：『善男子！不要這樣說：「娑婆佛土沒有可住的地方。」善男子！那位釋迦牟尼佛如來容受寬廣，具備不可思議的佛功德。那位如來因為本願的緣故，憐憫眾生，儀法所容納的範圍非常廣闊，宣說三歸依、三乘佛法，講述三種戒律，展現三種解脫之門，從三惡道中救拔眾生，安置於三善道。善男子！那位釋迦牟尼如來成佛不久，當時爲了眾生，在石山帝眼夜叉宮的娑羅窟中，以跏趺坐的姿勢，七日無諍地享受解脫的喜樂。那位如來的身體充滿了娑羅窟，窟中沒有四指寬的空隙，沒有不是如來身體所充滿的地方。』
English version At that time, the Tathagata Shakyamuni, wishing to speak about the northeastern direction, said: 'Good men! I see that in the northeast, beyond ninety-eight billion nayutas of hundreds of thousands of Buddha lands from this Buddha land, there is a world named Dustless, and the Buddha there is named the Tathagata Who Removes Sorrow, Leaps Upward, and Widely Hears the King of Sala. When I was initially practicing the Bodhisattva path, I first encouraged that Tathagata to attain Anuttara-samyak-sambodhi, and to abide in the six paramitas. I first took him to the places of the Buddhas, so that he could receive the prediction of Anuttara-samyak-sambodhi. When his name was mentioned, his seat would shake, and he would even speak of the eighty-four thousand ways of deliverance for sentient beings, hearing the Dharma sound according to their needs, seeing the Tathagata Shakyamuni, and hearing such Dharma.' 'Among the listeners there were two Bodhisattvas, one named Mountain Honey, and the other named Equal Joy. At that time, the Tathagata Who Removes Sorrow, Leaps Upward, and Widely Hears the King of Sala, said to those two Bodhisattvas: 'You two good men! Go to the Saha world, and in my name, respectfully ask the Tathagata Shakyamuni if he is free from illness and suffering, and if he dwells in peace?' They replied to the Buddha: 'World Honored One! We see that the ground and the sky of the Saha Buddha land are completely filled, and there is not even space for one person to stand. Where shall we dwell?' That Tathagata said: 'Good men! Do not say, 「There is no place to dwell in the Saha Buddha land.」 Good men! That Tathagata Shakyamuni is vast in his capacity, and possesses inconceivable Buddha virtues. That Tathagata, because of his original vows, has compassion for sentient beings, and the scope of his Dharma is very broad. He proclaims the Three Refuges, the Dharma of the Three Vehicles, speaks of the three precepts, reveals the three gates of liberation, and rescues sentient beings from the three evil realms, placing them in the three good realms. Good men! That Tathagata Shakyamuni has not been a Buddha for long. At that time, for the sake of sentient beings, in the Sala cave of the Stone Mountain Emperor Eye Yaksha Palace, he sat in full lotus posture, and for seven days, without contention, enjoyed the joy of liberation. That Tathagata's body filled the Sala cave, and there was no space of four fingers wide in the cave that was not filled by the Tathagata's body.'
。竟七日時，於十方十二那由他菩薩摩訶薩，至彼娑訶世界住彼山前，奉見恭敬釋迦牟尼如來，乃至以此四法彼釋迦牟尼佛勝諸如來。善男子！汝等持此月樂無垢華，如己所見往西南方娑訶佛剎，敬問釋迦牟尼如來，少病少惱，安樂住不？』爾時除憂惱踴上廣聞娑羅王如來，以月樂無垢華，與山蜜、樂等趣菩薩，告言：『善男子！承我神力至娑訶剎。』時有二萬人同聲白言：『我等亦承如來神力詣娑訶佛土，奉見恭敬親近釋迦牟尼如來。』彼如來言：『諸善男子！隨意可往。』彼二菩薩與二萬菩薩，俱承如來神力發無塵剎，以一念頃至此娑訶佛剎耆阇崛山中，叉手合掌白釋迦牟尼如來言：『世尊！東北方有佛，乃至如前所說。彼佛遣此月樂無垢華，敬問世尊，少病少惱，安樂住不？』」
如是降魔官如來座動，于中菩薩集者見彼降魔官如來座動，即問如來所由因緣，如前所說。如是，娑羅帝王佛，大力光佛，蓮華上佛，栴檀彌樓王佛，海此岸明佛，智力佛。爾時東北方是等無量阿僧祇如來，各遣二菩薩持月樂無垢華，至此娑訶佛土。奉見敬問釋迦牟尼如來，供養恭敬親近聽法。
大乘悲分陀利經入三昧門品第二十九
爾時一切眾生集此娑訶佛剎者，釋迦牟尼如來以神通力，令一一眾生大如芥子
現代漢語譯本：過了七天，十方十二那由他菩薩摩訶薩來到娑婆世界，在那座山前，恭敬地拜見釋迦牟尼如來，並瞭解到釋迦牟尼佛以這四種功德勝過其他如來。『善男子！你們拿著這月樂無垢華，按照你們所見，前往西南方的娑婆佛剎，恭敬地問候釋迦牟尼如來，是否少病少惱，安樂居住？』當時，除憂惱踴上廣聞娑羅王如來，將月樂無垢華交給山蜜、樂等趣菩薩，並告訴他們：『善男子！憑藉我的神力前往娑婆剎。』當時有兩萬人同聲說道：『我們也憑藉如來的神力前往娑婆佛土，拜見、恭敬、親近釋迦牟尼如來。』那位如來說：『各位善男子！可以隨意前往。』那兩位菩薩和兩萬菩薩，一同憑藉如來的神力，從無塵剎出發，在一念之間到達娑婆佛剎的耆阇崛山中，合掌向釋迦牟尼如來稟告：『世尊！東北方有佛，乃至如前所說。那位佛派遣我們送來這月樂無垢華，恭敬地問候世尊，是否少病少惱，安樂居住？』 同樣，降魔官如來的寶座震動，聚集在那裡的菩薩們看到降魔官如來的寶座震動，就詢問如來震動的原因，如前所述。同樣，娑羅帝王佛、大力光佛、蓮華上佛、栴檀彌樓王佛、海此岸明佛、智力佛。當時，東北方等無量阿僧祇如來，各自派遣兩位菩薩拿著月樂無垢華，來到娑婆佛土。拜見、問候釋迦牟尼如來，供養、恭敬、親近並聽聞佛法。 《大乘悲分陀利經》入三昧門品第二十九 當時，聚集在這個娑婆佛剎的一切眾生，釋迦牟尼如來以神通力，使每一個眾生都變得像芥子一樣大。
English version: After seven days, twelve nayutas of Bodhisattva Mahasattvas from the ten directions arrived at the Saha world, in front of that mountain, respectfully paying homage to Shakyamuni Tathagata, and understanding that Shakyamuni Buddha surpassed all other Tathagatas with these four merits. 'Good men! Take this Moon Joy Immaculate Flower, and according to what you have seen, go to the southwest Saha Buddha-land, respectfully inquire of Shakyamuni Tathagata, whether he is free from illness and affliction, and dwells in peace?' At that time, the Tathagata, Sararaja, who dispels sorrow and rises with great knowledge, gave the Moon Joy Immaculate Flower to the Bodhisattvas such as Mountain Honey and Joy, and told them: 'Good men! Go to the Saha land by my divine power.' At that time, twenty thousand people said in unison: 'We also go to the Saha Buddha-land by the divine power of the Tathagata, to pay homage, respect, and draw near to Shakyamuni Tathagata.' That Tathagata said: 'Good men! You may go as you wish.' Those two Bodhisattvas and twenty thousand Bodhisattvas, together by the divine power of the Tathagata, set off from the dustless land, and in an instant arrived at Mount Gridhrakuta in the Saha Buddha-land, and with their palms together, reported to Shakyamuni Tathagata: 'World Honored One! There is a Buddha in the northeast, and so on as previously said. That Buddha sent us with this Moon Joy Immaculate Flower, respectfully inquiring of the World Honored One, whether he is free from illness and affliction, and dwells in peace?' Similarly, the seat of the Tathagata, the Subduer of Mara, shook. The Bodhisattvas gathered there saw the seat of the Tathagata, the Subduer of Mara, shake, and asked the Tathagata the reason for the shaking, as previously described. Similarly, the Tathagatas, Sararaja Buddha, Great Light Buddha, Lotus Above Buddha, Sandalwood Meru King Buddha, Sea This Shore Bright Buddha, and Wisdom Power Buddha. At that time, countless Asankhya Tathagatas in the northeast each sent two Bodhisattvas with the Moon Joy Immaculate Flower to this Saha Buddha-land. They paid homage to, inquired of, made offerings to, respected, drew near to, and listened to the Dharma of Shakyamuni Tathagata. The Great Vehicle Compassion Pundarika Sutra, Chapter 29, Entering Samadhi Gate At that time, all the beings gathered in this Saha Buddha-land, Shakyamuni Tathagata, by his divine power, made each and every being as small as a mustard seed.
。如是眾生遍滿側塞娑訶佛剎地及虛空，眾生充滿，乃至無容毫髮之處，彼諸眾生各不相見，惟睹虛空。又諸石山、須彌、鐵圍、大鐵圍山、障山，上至諸天宮，下至金輪，悉無障蔽。眾生之眼唯見釋迦牟尼如來，入遍虛空法無斷滅三昧。
爾時如來內一切月樂無垢華諸毛孔中，是諸眾生集娑訶世界者，皆悉得見彼諸眾生。舍思惟觀佛色身心，皆觀如來毛孔。見毛孔中諸有園池，種種寶樹，種種華果，枝葉茂盛，種種頭舍，種種衣服，種種幡蓋、幢麾、枳由羅，真珠、瓔珞以莊嚴樹，譬如安樂世界園林茂盛。時諸眾生皆作是念：「我今宜往觀于園林。」時集此娑訶世界一切眾生，從如來身毛孔入而坐其中，惟除在地獄、餓鬼、畜生及無色天。爾時世尊還執神通，其諸眾生各得相見，即相問言：「釋迦牟尼如來今在何處？」
時彌勒菩薩普告大眾言：「咄，汝眾生！皆當應知，我等今者盡皆集如來腹中。」彼皆各各見其如來身相內外，然後乃至知集在如來腹中。彼皆生念：「我等云何入如來腹？誰持我等置如來腹中？」爾時彌勒菩薩，即以高聲告大眾：「汝等當聽，此非餘力，是如來神通變化，為饒益我等故。世尊今當說法，汝等一心諦聽，善思念之。」時諸大眾叉手合掌瞻仰世尊
現代漢語譯本：如果眾生遍佈娑婆世界，充滿大地和虛空，甚至沒有一絲毫發的空隙，這些眾生彼此都看不見，只能看到虛空。而且，像石山、須彌山、鐵圍山、大鐵圍山、障山，上至諸天宮，下至金輪，都沒有任何遮擋。眾生的眼睛只能看到釋迦牟尼如來，進入遍佈虛空的法無斷滅三昧。 這時，如來身體內一切月樂無垢華的毛孔中，聚集在娑婆世界的眾生，都能看到彼此。他們捨棄了思惟觀察佛的色身和心，都觀看如來的毛孔。看到毛孔中有各種園池，各種寶樹，各種花果，枝葉茂盛，各種房屋，各種衣服，各種幡蓋、幢麾、枳由羅，用珍珠、瓔珞裝飾樹木，就像安樂世界的園林一樣茂盛。這時，眾生都想：『我現在應該去看看園林。』於是，聚集在娑婆世界的所有眾生，都從如來的毛孔進入並坐在其中，只有地獄、餓鬼、畜生和無色天的眾生除外。這時，世尊恢復了神通，眾生們都能互相看見，就互相詢問：『釋迦牟尼如來現在在哪裡？』 這時，彌勒菩薩普告大眾說：『喂，你們這些眾生！都應當知道，我們現在都聚集在如來的腹中。』他們各自看到如來身體的內外，然後才知道聚集在如來的腹中。他們都產生疑問：『我們怎麼進入如來的腹中？是誰把我們放在如來的腹中？』這時，彌勒菩薩就高聲告訴大眾：『你們應當聽著，這不是其他力量，是如來的神通變化，爲了利益我們。世尊現在要說法，你們要一心諦聽，好好思考。』這時，大眾都叉手合掌，瞻仰世尊。
English version: If sentient beings were to fill the Saha Buddha-field, covering the earth and space, even without a hair's breadth of empty space, these beings would not see each other, but only the void. Moreover, mountains of stone, Sumeru, the Iron Ring Mountains, the Great Iron Ring Mountains, and the Barrier Mountains, reaching up to the heavenly palaces and down to the golden wheels, would have no obstructions. The eyes of the beings would only see the Tathagata Shakyamuni, entering the Samadhi of the Dharma without cessation, pervading all space. At that time, from the pores of the Tathagata's body, which were like the pure and flawless flowers of all moon-like joy, the beings gathered in the Saha world could all see each other. They abandoned contemplating the Buddha's physical form and mind, and instead observed the Tathagata's pores. They saw in the pores various gardens and ponds, various jeweled trees, various flowers and fruits, with lush branches and leaves, various dwellings, various garments, various banners, canopies, and 'kila' ornaments, with trees adorned with pearls and necklaces, like the lush gardens of the Land of Bliss. At that time, the beings all thought: 'I should now go and see the gardens.' Then, all the beings gathered in the Saha world entered through the Tathagata's pores and sat within, except for those in hell, the hungry ghosts, the animals, and the formless heavens. At that time, the World Honored One restored his spiritual powers, and the beings could see each other, and they asked each other: 'Where is the Tathagata Shakyamuni now?' At that time, Bodhisattva Maitreya proclaimed to the assembly: 'Hey, you sentient beings! You should all know that we are now all gathered in the Tathagata's abdomen.' They each saw the inside and outside of the Tathagata's body, and then they knew that they were gathered in the Tathagata's abdomen. They all wondered: 'How did we enter the Tathagata's abdomen? Who placed us in the Tathagata's abdomen?' At that time, Bodhisattva Maitreya loudly told the assembly: 'You should listen, this is not the power of others, but the Tathagata's spiritual transformation, for the benefit of us. The World Honored One is now going to teach the Dharma, you should listen attentively with one mind, and contemplate it well.' At that time, the assembly all folded their hands and gazed at the World Honored One.
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爾時如來即說《一切法門行經》。何謂《一切法門行經》？謂度生死淵，入八聖道，滿足一切種智。自然智中有十事：一者，至意發心迴向解脫；二者，於一切眾生髮大悲心；三者，以饒益心攝一切眾生；四者，未度者度如大船師；五者，未解者解諸顛倒；六者，大師子吼驚動一切眾生使觀無我法；七者，游諸世界覺一切法如幻夢影；八者，莊嚴光飾一切世界凈戒身力；九者，成辦如來十力滿一切波羅蜜；十者，為具四無畏如說修行為得十八不共法。無餘菩薩如所聞法，皆悉修行除世愚惑，是名「十事一切法門行經」。知至無相行門，思惟一切法，無我心無生滅，是不退、不轉、不斷、不常、無舍、無證。
說是法時，八十億恒河沙數眾生，即于如來腹中得不退轉阿耨多羅三藐三菩提。于中過數菩薩摩訶薩，得種種三昧陀羅尼忍辱。時彼一切還從如來身毛孔出，于如來所得未曾有。頂禮如來足已，各還十方至其本土。
東方菩薩誠欲推尋釋迦牟尼如來音輪身相，彼東方菩薩轉轉乃至東方過無量阿僧祇佛土，猶故不盡。釋迦牟尼佛如來音輪之聲，于彼聞如是音，文字句義皆悉備足，猶如釋迦牟尼如來前坐聽法無異。于彼一切亦不能知釋迦牟尼如來身之增減
現代漢語譯本： 當時，如來便宣說了《一切法門行經》。什麼是《一切法門行經》呢？就是指渡過生死深淵，進入八聖道，圓滿一切種智。自然智中有十件事：第一，以至誠的心發願迴向解脫；第二，對一切眾生髮起大悲心；第三，以饒益的心來攝受一切眾生；第四，像偉大的船師一樣，度化那些尚未得度的人；第五，為那些不理解的人解釋各種顛倒的觀念；第六，發出大師子吼，震動一切眾生，使他們觀察無我之法；第七，遊歷各個世界，覺悟一切法如幻夢泡影；第八，以清凈的戒律和身力來莊嚴光飾一切世界；第九，成就如來的十力，圓滿一切波羅蜜；第十，爲了具備四無畏，如所說的那樣修行，以獲得十八不共法。其餘的菩薩們，都按照所聽聞的佛法，修行以消除世間的愚昧迷惑，這就是所謂的『十事一切法門行經』。知道達到無相的修行法門，思維一切法，無我心無生滅，是不退轉、不改變、不斷絕、不恒常、無捨棄、無證得的。 在宣說此法時，有八十億恒河沙數的眾生，當即在如來的腹中獲得了不退轉的阿耨多羅三藐三菩提。其中，超過此數的菩薩摩訶薩，獲得了種種三昧、陀羅尼和忍辱。當時，他們都從如來的身毛孔中出來，對於如來所獲得的未曾有之法感到驚奇。他們頂禮如來的雙足后，各自返回十方自己的國土。 東方的菩薩們誠心想要探尋釋迦牟尼如來的音輪身相，這些東方的菩薩們輾轉前往，甚至超過了東方無量阿僧祇的佛土，仍然沒有窮盡。釋迦牟尼佛如來的音輪之聲，在那裡聽起來就像這樣，文字句義都完全具備，就像坐在釋迦牟尼如來面前聽法一樣沒有差別。在那裡，他們也無法知道釋迦牟尼如來的身體是增大了還是縮小了。
English version: At that time, the Tathagata then expounded the 『Sutra of Practice of All Dharma Doors』. What is the 『Sutra of Practice of All Dharma Doors』? It refers to crossing the abyss of birth and death, entering the Eightfold Noble Path, and fulfilling all-knowing wisdom. There are ten aspects in natural wisdom: first, to sincerely aspire to dedicate oneself to liberation; second, to generate great compassion for all sentient beings; third, to embrace all sentient beings with a mind of benefiting them; fourth, like a great shipmaster, to ferry those who have not yet been ferried; fifth, to explain various inverted views to those who do not understand; sixth, to roar the lion's roar, shaking all sentient beings, causing them to observe the dharma of no-self; seventh, to travel through all worlds, realizing that all dharmas are like illusions, dreams, and shadows; eighth, to adorn and illuminate all worlds with pure precepts and bodily strength; ninth, to accomplish the ten powers of the Tathagata, fulfilling all paramitas; tenth, to cultivate as instructed in order to possess the four fearlessnesses and attain the eighteen unique qualities of a Buddha. The remaining Bodhisattvas, according to the dharma they heard, all practiced to eliminate worldly ignorance and delusion, this is called the 『Sutra of Practice of All Dharma Doors in Ten Aspects』. Knowing the path of practice that reaches no-form, contemplating all dharmas, the mind of no-self, no birth and no death, is non-retrogressive, unchanging, non-ceasing, non-constant, without abandonment, and without attainment. When this dharma was being expounded, eighty billion Ganges sands of sentient beings immediately attained non-retrogressive Anuttara-samyak-sambodhi within the Tathagata's womb. Among them, countless Bodhisattva Mahasattvas attained various samadhis, dharanis, and forbearance. At that time, they all emerged from the pores of the Tathagata's body, marveling at the unprecedented dharma attained by the Tathagata. After bowing at the Tathagata's feet, they each returned to their own lands in the ten directions. The Bodhisattvas of the East sincerely wished to explore the sound-wheel form of Shakyamuni Tathagata. These Bodhisattvas of the East traveled, even beyond immeasurable asamkhya Buddha lands in the East, yet still did not reach the end. The sound of the sound-wheel of Shakyamuni Buddha Tathagata, when heard there, was just like this, the words and meanings were all complete, just like sitting before Shakyamuni Tathagata listening to the dharma without any difference. There, they also could not know whether the body of Shakyamuni Tathagata had increased or decreased.
。彼在所至處，見釋迦牟尼如來身現在前，又見無量阿僧祇菩薩聲聞，在釋迦牟尼如來身一毛孔中出入無礙。一一毛孔亦如是，乃至見一切毛孔中眾生出入亦復如是，於十方亦如是說。
爾時大眾在如來腹者，皆從如來毛孔出已，頭面禮世尊足，繞佛三匝住如來前，以眾妙偈句義備足，同時讚歎稱譽如來。爾時欲色界諸天，于虛空中雨眾妙華、華鬘、涂香，作天伎樂懸諸天繒，幡蓋、幢麾、衣服、頭舍，真珠、瓔珞供養如來。
大乘悲分陀利經囑累品第三十
爾時有菩薩名無畏等持，叉手合掌前白佛言：「世尊！此大授記當名何經？云何受持？」佛言：「一名『入一切種智行陀羅尼門』；二名『諸佛之藏』；三名『多集』；四名『授菩薩記』；五名『入無畏道』；六名『入諸三昧』；七名『現諸佛土』；八名『如大海』；九名『過數』；十名『大悲分陀利』。」
重白佛言：「唯，世尊！若善男子、善女人！受持讀誦此經為他人說，乃至一四句偈，得幾所福？」
佛言：「此經功德吾先已說，今當爲汝略說。若有善男子、善女人！受持是經，讀誦、書寫、為他人說，乃至一四句偈，是人得福過於菩薩十大劫中具行六波羅蜜者
現代漢語譯本：他無論走到哪裡，都能看見釋迦牟尼如來顯現在他面前，又能看見無數阿僧祇的菩薩和聲聞，在釋迦牟尼如來身上的一個毛孔中自由出入，毫無障礙。每一個毛孔也都是這樣，甚至能看見一切毛孔中的眾生也這樣自由出入，在十方世界也是如此顯現。 當時，在如來腹中的大眾，都從如來的毛孔中出來后，頭面頂禮世尊的腳，繞佛三圈，站在如來面前，用各種美妙的偈頌，義理完備，同時讚歎稱頌如來。這時，欲界諸天在虛空中降下各種美妙的鮮花、花環、涂香，演奏天上的音樂，懸掛天上的絲綢、幡蓋、幢麾、衣服、頭飾，以及珍珠、瓔珞來供養如來。 《大乘悲分陀利經》囑累品第三十 當時，有一位菩薩名叫無畏等持，他雙手合十，向前對佛說：『世尊！這部大授記的經典應當叫什麼名字？應該如何受持？』佛說：『一個名字叫『入一切種智行陀羅尼門』；第二個名字叫『諸佛之藏』；第三個名字叫『多集』；第四個名字叫『授菩薩記』；第五個名字叫『入無畏道』；第六個名字叫『入諸三昧』；第七個名字叫『現諸佛土』；第八個名字叫『如大海』；第九個名字叫『過數』；第十個名字叫『大悲分陀利』。』 他又對佛說：『世尊！如果善男子、善女人，受持、讀誦這部經典，為他人宣說，哪怕只是一四句偈，能得到多少福報？』 佛說：『這部經典的功德我之前已經說過了，現在我再為你們簡略地說一下。如果有善男子、善女人，受持這部經典，讀誦、書寫、為他人宣說，哪怕只是一四句偈，這個人得到的福報，超過菩薩在十大劫中圓滿修行六波羅蜜所得到的福報。』
English version: Wherever he went, he could see the Tathagata Shakyamuni appearing before him, and he could also see countless asamkhya Bodhisattvas and Sravakas freely entering and exiting a single pore of the Tathagata Shakyamuni's body without any obstruction. Each pore was the same, and he could even see the beings in all the pores freely entering and exiting in the same way, and this was also how it appeared in the ten directions. At that time, the assembly in the Tathagata's abdomen, after emerging from the Tathagata's pores, bowed their heads to the feet of the World Honored One, circumambulated the Buddha three times, and stood before the Tathagata, using various wonderful verses, with complete meanings, simultaneously praising and extolling the Tathagata. At this time, the devas of the desire realm rained down various wonderful flowers, garlands, and fragrant ointments in the sky, played heavenly music, and hung heavenly silks, banners, canopies, flags, clothing, head ornaments, as well as pearls and necklaces to offer to the Tathagata. The Thirtieth Chapter, Entrustment, of the Great Compassion Pundarika Sutra At that time, there was a Bodhisattva named Fearless Samadhi, who, with his palms together, stepped forward and said to the Buddha: 'World Honored One! What should this great prophecy sutra be called? How should it be upheld?' The Buddha said: 'One name is 『The Dharani Gate of Entering All-Knowing Wisdom Practice』; the second name is 『The Treasury of All Buddhas』; the third name is 『Much Gathering』; the fourth name is 『Prophecy for Bodhisattvas』; the fifth name is 『Entering the Fearless Path』; the sixth name is 『Entering All Samadhis』; the seventh name is 『Manifesting All Buddha Lands』; the eighth name is 『Like the Great Ocean』; the ninth name is 『Beyond Number』; the tenth name is 『Great Compassion Pundarika.』' He again said to the Buddha: 'World Honored One! If a good man or good woman upholds, recites, and explains this sutra to others, even just one four-line verse, how much merit will they obtain?' The Buddha said: 'The merits of this sutra I have already spoken of before, but now I will briefly explain it to you again. If there is a good man or good woman who upholds this sutra, recites it, writes it, and explains it to others, even just one four-line verse, the merit that person obtains surpasses the merit obtained by a Bodhisattva who has fully practiced the Six Paramitas for ten great kalpas.'
。所以者何？此經能滅除諸天、世人、梵、魔、沙門、婆羅門、眾夜叉、羅剎、龍、乾闥婆、鳩槃茶、餓鬼、毗舍遮、緊那羅、阿修羅等諸噁心故。又能除滅一切諸病、斗諍、怨嫉；又能除滅非時惡風、霜雹、暴雨；又能除滅疾疫、饑饉，能令安隱常得豐樂；令人強健集會歡喜，不相順者能令和合，有恐怖者施無畏樂；能滅結使增長善根；能令三惡趣脫諸苦際；又能示現三乘妙道；能令人得三昧陀羅尼忍辱；能饒益一切眾生；能坐金剛座能破四魔；能覺助菩提法轉法輪；乏聖七財眾生能以菩薩法令得富足。我欲令多眾生入無畏城故演說是法，今我是法當付囑誰？誰能於後惡世之中宣佈是法，令于諸方不退轉菩薩皆得聞知，令除眾生染著非法、貪著榮利處邪見法，無果報心皆悉除滅？」
爾時一切大眾知如來心，眾坐有一夜叉仙名那彌樓弗沙。時彌勒菩薩摩訶薩，手攝那彌樓弗沙臂，將至世尊所。佛言：「汝大仙受持是法，乃至於后惡世之時廣宣流佈，令諸方不退轉菩薩皆悉聞知，有得聞者住不退轉心。」
彼白佛言：「唯然，世尊！我以本願為夜叉仙，過八萬四千大劫於行菩提行，我以勸過數眾生游四梵處住不退轉地
現代漢語譯本：這是什麼原因呢？因為這部經能夠滅除諸天、世人、梵天、魔王、沙門、婆羅門、眾夜叉、羅剎、龍、乾闥婆、鳩槃茶、餓鬼、毗舍遮、緊那羅、阿修羅等各種噁心。又能消除一切疾病、爭鬥、怨恨嫉妒；又能消除不合時宜的惡風、霜雹、暴雨；又能消除瘟疫、饑荒，能使人安穩常得豐足快樂；使人強健歡喜，使不和睦的人能夠和合，使有恐懼的人得到無畏的快樂；能滅除煩惱結使，增長善根；能使三惡道眾生脫離一切苦難；又能顯示三乘的微妙之道；能使人得到三昧、陀羅尼、忍辱；能饒益一切眾生；能坐上金剛座，能破除四魔；能覺悟菩提之法，轉動法輪；對於缺少聖七財的眾生，能以菩薩之法使他們富足。我想要讓眾多眾生進入無畏之城，所以宣說此法，現在我所說的這個法應當付囑給誰呢？誰能在未來的惡世之中宣揚此法，使各方不退轉的菩薩都能聽聞，使眾生去除對非法、貪圖榮華富貴、邪見之法的執著，使無果報之心都徹底滅除呢？」 當時，所有大眾都瞭解如來的心意，在座有一位夜叉仙人名叫那彌樓弗沙。這時，彌勒菩薩摩訶薩，用手抓住那彌樓弗沙的胳膊，將他帶到世尊面前。佛說：『你這位大仙接受並受持此法，乃至在未來的惡世之時廣泛宣揚流佈，使各方不退轉的菩薩都能聽聞，凡是聽聞此法的人都能安住于不退轉之心。』 他回答佛說：『是的，世尊！我以本願作為夜叉仙人，在過去八萬四千大劫中修行菩提道，我曾勸導無數眾生遊歷四梵天，安住于不退轉之地。』
English version: What is the reason for this? It is because this sutra can eradicate the evil minds of all gods, humans, Brahmas, demons, ascetics, Brahmins, yakshas, rakshasas, dragons, gandharvas, kumbhandas, hungry ghosts, pisachas, kinnaras, asuras, and others. It can also eliminate all diseases, conflicts, resentment, and jealousy; it can also eliminate untimely evil winds, frost, hail, and torrential rain; it can also eliminate plagues and famines, enabling people to live in peace and constant abundance and joy; it makes people strong and happy, enables those who are not in harmony to reconcile, and gives fearlessness and joy to those who are afraid; it can eradicate afflictions and increase good roots; it can enable beings in the three evil realms to escape all suffering; it can also reveal the wonderful path of the three vehicles; it can enable people to attain samadhi, dharani, and patience; it can benefit all sentient beings; it can sit on the Vajra seat, break the four demons; it can awaken the Dharma of Bodhi and turn the Dharma wheel; for beings who lack the seven noble treasures, it can use the Bodhisattva Dharma to make them rich. I want to lead many beings into the city of fearlessness, so I expound this Dharma. Now, to whom should I entrust this Dharma? Who can proclaim this Dharma in the evil age to come, so that all non-retrogressing Bodhisattvas in all directions can hear it, so that beings can remove their attachments to unlawful things, their greed for glory and profit, and their adherence to heretical views, and so that their fruitless minds can be completely eradicated?' At that time, all the assembly understood the Tathagata's mind. Among those present was a yaksha immortal named Nami Lufusha. Then, Bodhisattva Maitreya Mahasattva, took Nami Lufusha's arm and brought him before the World Honored One. The Buddha said, 'You great immortal, receive and uphold this Dharma, and widely proclaim and spread it in the evil age to come, so that all non-retrogressing Bodhisattvas in all directions can hear it, and those who hear it can abide in a non-retrogressing mind.' He replied to the Buddha, 'Yes, World Honored One! By my original vow, I am a yaksha immortal. In the past eighty-four thousand great kalpas, I have practiced the Bodhi path. I have persuaded countless beings to travel to the four Brahma heavens and abide in the non-retrogressing stage.'
。世尊！其有眾生，於後惡世能受持、書寫、讀誦此經，乃至為他人說一四句偈，我當身自擁護，令彼法師無能惱者。」
佛說是經已，時諸大眾，天、龍、乾闥婆、阿修羅、世人，聞經歡喜作禮而去
現代漢語譯本：'世尊！如果眾生在後世的惡劣時代，能夠接受、書寫、讀誦這部經，甚至為他人講述四句偈，我將親自守護他們，使那些法師不受任何惱害。' 佛陀說完這部經后，當時在場的大眾，包括天、龍、乾闥婆、阿修羅和世人，聽了經文都歡喜地行禮離去。'
English version: 'World Honored One! If there are sentient beings in the evil age to come who can receive, write, read, and recite this sutra, or even explain a four-line verse to others, I will personally protect them, ensuring that those Dharma teachers will not be harmed by anyone.' After the Buddha finished speaking this sutra, the great assembly at that time, including gods, dragons, gandharvas, asuras, and people, having heard the sutra, joyfully made obeisance and departed.'
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大乘悲分陀利經卷第八
現代漢語譯本 大乘悲分陀利經卷第八
English version The Great Vehicle's Karuṇāpuṇḍarīka Sūtra, Volume 8