T08n0246_仁王護國般若波羅蜜多經
大正藏第 08 冊 No. 0246 仁王護國般若波羅蜜多經
No. 246 [No. 245]
大唐新翻護國仁王般若經序
代宗皇帝制
皇矣至覺，子于元元。截有海以般若之舟，剪稠林以智慧之劍。綿絡六合，羅罩十方。弘宣也深，志應也大。自權輿天竺，泳沫漢庭，行無緣之慈，納常樂之域。信其博施，傾芥城而逾遠；仰夫湛寂，超言象之又玄。五始不究其初，一得罔根其本。以彼取此，何其遼哉！朕忝嗣鴻休，丕承大寶，軫推溝以夕惕，方徹枕而假寐。夫其鎮乾坤、遏寇虐、和風雨、著星辰，與物無為、乂人艱止，不有般若，其能已乎？朕嘗澡身定泉、宅心道秘，緬尋龍宮之藏，稽合鷲峰之旨，懿夫護國，實在茲經。竊景行於波斯，庶闡揚于調御，至若高張五忍，足明側隱之深；永祛眾難，寔惟化清之本。名假法假、心空色空，推之於無則境智都寂，引之於有乃津樑不窮。思與黎蒸共臻實相，而緹油貝葉文字參差，東夏西天言音訛謬，致使古今翻譯清濁不同，前後參詳輕重匪一。其猶大輅，終繼事而增華；譬彼堅冰，始積水而非厲。先之所譯，語質未融，披讀之流臨文三覆，凡諸釋氏良用慨然。
先聖翹誠玉毫，澹慮真境，發揮滿教，搜綴缺文，詔大德三
【現代漢語翻譯】 現代漢語譯本 偉大的覺悟者，是萬物的根本。用般若（智慧）之舟橫渡生死之海，用智慧之劍斬斷煩惱的稠林。他的教化覆蓋六合，籠罩十方。弘揚的教義深邃，立下的志願宏大。自從在天竺（古印度）興起，傳到漢地，他行無緣大慈，引導眾生進入常樂的境界。他的佈施廣大，即使傾盡芥子般大小的城池也無法比擬；他所證悟的寂靜，超越了言語和形象的玄妙。五種開始無法追究其最初，一得之理也無法探究其根本。用這些來理解佛法，是多麼的遙遠啊！我繼承了先祖的偉業，承擔著治理天下的重任，常常為百姓的疾苦而憂慮，即使在睡眠中也難以安寧。要鎮守國家，平息戰亂，調和風雨，使星辰執行有序，與萬物和諧相處，治理人民的困難，如果沒有般若（智慧），怎麼能做到呢？我曾經沐浴身心，潛心於佛道，追尋龍宮的寶藏，考察鷲峰的教義，認為護國安邦，實在依賴於這部經書。我傚法波斯（古代的波斯，今伊朗）的先賢，希望能夠弘揚佛陀的教誨，這部經書闡明了五忍（五種忍辱）的修行，足以彰顯佛陀的慈悲；能夠永遠消除眾生的苦難，是教化清凈的根本。名是假有的，法也是假有的，心是空的，色也是空的，推究到無的境界，則境和智都寂滅；引導到有的境界，則教化的橋樑無窮無盡。我希望與百姓共同達到實相的境界，但是由於繒油貝葉（古代書寫佛經的材料）的文字參差不齊，東夏（中國）和西天（印度）的語言發音有差異，導致古今翻譯的文字清濁不同，前後參照的輕重不一。這就像大車，隨著時間的推移而更加華麗；又像堅冰，最初是積水而成，並非一開始就堅硬。先前的翻譯，文字質樸不夠圓融，閱讀的人常常反覆推敲，佛門的弟子們對此都感到慨嘆。 先聖誠心向佛，以玉毫（佛的眉間白毫）的光明照耀，深思真理的境界，闡發圓滿的教義，蒐集整理缺失的文字，詔令大德三藏法師等重新翻譯這部經書。
【English Translation】 English version The great enlightened one is the root of all beings. He crosses the sea of birth and death with the boat of Prajna (wisdom), and cuts down the dense forest of afflictions with the sword of wisdom. His teachings cover the six directions and encompass the ten directions. The doctrines he propagates are profound, and the vows he makes are great. Since its rise in Tianzhu (ancient India) and its spread to the Han court, he practices boundless compassion and guides sentient beings into the realm of eternal bliss. His generosity is so vast that even if all the cities the size of mustard seeds were emptied, it would not be comparable; the tranquility he has realized transcends the mystery of words and images. The five beginnings cannot be traced to their origin, and the principle of one attainment cannot be explored to its root. To understand the Dharma with these, how distant it is! I have inherited the great achievements of my ancestors and bear the heavy responsibility of governing the world. I am often worried about the suffering of the people, and even in sleep, I cannot find peace. To guard the country, quell wars, harmonize wind and rain, keep the stars in order, live in harmony with all things, and govern the difficulties of the people, how can it be done without Prajna (wisdom)? I have bathed my body and mind, devoted myself to the Buddhist path, sought the treasures of the Dragon Palace, and examined the teachings of Vulture Peak. I believe that the protection of the country depends on this scripture. I follow the example of the sages of Persia (ancient Persia, now Iran), hoping to promote the teachings of the Buddha. This scripture clarifies the practice of the five forbearance (five kinds of patience), which is enough to show the compassion of the Buddha; it can forever eliminate the suffering of sentient beings and is the foundation of pure teaching. Names are provisional, dharmas are provisional, the mind is empty, and form is empty. When explored to the realm of non-existence, both the realm and wisdom are extinguished; when guided to the realm of existence, the bridge of teaching is endless. I hope to reach the realm of true reality with the people, but because the words on the silk and palm leaves (ancient materials for writing Buddhist scriptures) are uneven, and the pronunciation of the languages of Dongxia (China) and Xitian (India) are different, the translations of ancient and modern times are different in clarity, and the references before and after are different in weight. It is like a large cart, which becomes more magnificent as time goes by; it is like solid ice, which is formed by accumulated water and is not hard from the beginning. The previous translations were simple and not smooth enough, and those who read them often pondered repeatedly. The disciples of Buddhism all felt a sense of lament. The former sages sincerely turned to the Buddha, illuminated the realm of truth with the light of the white hair between the eyebrows of the Buddha, elaborated on the complete teachings, collected and organized the missing texts, and ordered the great virtuous Tripitaka masters to retranslate this scripture.
藏沙門不空，推校詳譯未周部卷。三藏學究二諦、教傳三密，義了宗極、伊成字圓，褰裳西指、泛杯南海，影與形對，勤將歲深，妙印度之聲明、洞中華之韻曲，甘露沃朕香風襲予。既而梵夾遠赍，洪鐘待扣，佇延吹萬之籟、率訓開三之典。朕哀纏欒棘，悲感霜露，捧戴
遺詔，不敢怠遑，延振錫之群英、終為山之九仞。開府朝恩，許國以身、歸佛以命，弼我真教申夫妙門。爰令集京城義學大德良賁等，翰林學士常袞等，于大明宮南桃園，詳譯《護國般若》畢，並更寫定《密嚴》等經。握槧含毫，研精賾邃，曩者訛略刊定較然，昔之沉隱鉤索煥矣。足可懸諸日月大燭昏衢，潤之雲雨橫流動植。伏願上資仙駕，飛慧云於四天；迥出塵勞，躡金蓮於十地。朕理昧幽關、文慚麗則，見推序述，惋撫空懷。聊紀之於首篇，庶克開于厥後，將發皇永永，可推而行之。時，旃蒙歲木槿榮月也。
仁王護國般若波羅蜜多經卷上
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
序品第一
如是我聞：
一時，佛住王舍城鷲峰山中，與大比丘眾千八百人俱——皆阿羅漢，諸漏已盡無復煩惱，心善解脫、慧善解脫，九智十智所作已辦，三假
【現代漢語翻譯】 現代漢語譯本：藏地沙門不空，推敲校對詳細翻譯了尚未完成的部卷。這位三藏法師精通二諦（世俗諦和勝義諦），傳授身、語、意三密，通曉宗派的精髓，他所翻譯的文字圓滿無缺。他曾西行，乘船渡過南海，身影與形體相對，勤勉地度過了許多歲月，精通印度的聲明（梵語語法學），洞悉中華的音韻曲調，他的教誨如甘露滋潤著我，他的美德如香風吹拂著我。不久之後，他從遙遠的地方帶來了梵文經典，洪亮的鐘聲等待著敲響，期待著他能奏響萬籟之音，引導人們開啟三乘教典。我哀嘆自己被俗事纏繞，悲傷地感受到世事的無常，捧著先帝的遺詔，不敢有絲毫懈怠，希望能夠聚集眾多傑出的人才，最終完成這座高山。他開府朝廷，報效國家，將生命奉獻給佛法，輔佐我的正教，弘揚微妙的法門。於是，我命令聚集京城精通佛理的大德良賁等人，以及翰林學士常袞等人，在大明宮南桃園，詳細翻譯《護國般若經》，並重新校訂《密嚴經》等經典。他們手握筆墨，深入研究，精益求精，過去那些訛誤疏漏之處得以刊正，以前那些晦澀難懂之處也煥然一新。這些經典足以像日月一樣照亮昏暗的道路，像雲雨一樣滋潤萬物。我希望這些功德能夠上資先帝，使他的智慧之云飛翔於四天（四大天王所居之處），超脫塵世的煩惱，踏著金蓮到達十地（菩薩修行的十個階位）。我對於深奧的佛理理解不夠，文采也略顯不足，看到這篇序言，心中感到惋惜和空虛。姑且將此記錄在篇首，希望能夠開啟後世的智慧，使佛法永遠發揚光大，可以推而廣之。時值旃蒙年，木槿花盛開的月份。 《仁王護國般若波羅蜜多經》捲上 開府儀同三司特進試鴻臚卿肅國公，食邑三千戶，賜紫贈司空，謚號大鑒，正號大廣智，大興善寺三藏沙門不空奉詔翻譯。 序品第一 如是我聞： 一時，佛住在王舍城鷲峰山中，與一千八百位大比丘眾在一起——他們都是阿羅漢（斷盡煩惱，不再輪迴的聖者），諸漏已盡，不再有煩惱，心善解脫，慧善解脫，成就了九智（九種智慧）和十智（十種智慧），所作已辦，三假（空假中三諦）
【English Translation】 English version: The Tripitaka master Amoghavajra, a monk from Tibet, meticulously reviewed and translated the incomplete volumes. This Tripitaka scholar was proficient in the two truths (conventional truth and ultimate truth), transmitted the three mysteries of body, speech, and mind, understood the essence of the doctrines, and his translated words were complete and flawless. He traveled westward, sailed across the South Sea, his shadow facing his form, diligently spending many years, mastering the Indian science of sound (Sanskrit grammar), and understanding the melodies of China. His teachings nourished me like sweet dew, and his virtues caressed me like a fragrant breeze. Soon after, he brought the Sanskrit scriptures from afar, and the resounding bell awaited to be struck, expecting him to play the sounds of all creation and guide people to open the three vehicles of teachings. I lament that I am entangled in worldly affairs, and I feel the sadness of the impermanence of the world. Holding the late emperor's edict, I dare not be negligent, hoping to gather many outstanding talents to finally complete this great task. He opened the government, served the country, dedicated his life to Buddhism, assisted my true teachings, and promoted the subtle Dharma. Therefore, I ordered the gathering of the virtuous scholars of the capital, such as Liang Ben, and the academicians of the Hanlin Academy, such as Chang Gun, in the South Peach Garden of the Daming Palace, to translate the 'Protecting the Nation Prajna Sutra' in detail, and to revise the 'Ghanavyuha Sutra' and other scriptures. They held pens and ink, studied deeply, and strived for perfection. The errors and omissions of the past were corrected, and the obscure and difficult parts of the past were renewed. These scriptures are enough to illuminate the dark paths like the sun and moon, and to nourish all things like clouds and rain. I hope that these merits can benefit the late emperor, allowing his wisdom to fly in the four heavens (the abodes of the Four Heavenly Kings), transcend the troubles of the world, and step on the golden lotus to reach the ten bhumis (the ten stages of a Bodhisattva's practice). My understanding of the profound Buddhist principles is insufficient, and my literary talent is also lacking. Seeing this preface, I feel regret and emptiness in my heart. I will record this at the beginning, hoping to open the wisdom of future generations, so that the Dharma will be forever promoted and can be widely practiced. The time was the year of Zhanmeng, the month when the hibiscus flowers were in full bloom. The Sutra of the Benevolent Kings Who Protect the Nation Prajna Paramita, Volume 1 Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of the State, Duke of Su, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous title of Dajian, and the honorary title of Great Wisdom, by imperial decree. Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in the city of Rajagriha, together with a great assembly of eighteen hundred Bhikshus—all of whom were Arhats (saints who have ended their cycle of rebirth), their outflows were exhausted, they were free from afflictions, their minds were well liberated, their wisdom was well liberated, they had accomplished the nine wisdoms and ten wisdoms, their tasks were completed, and the three provisionalities (the three truths of emptiness, provisional existence, and the middle way).
實觀三空門觀，有為功德、無為功德皆悉成就；復有比丘尼眾八百人俱，皆阿羅漢；復有無量無數菩薩摩訶薩——實智平等永斷惑障，方便善巧起大行愿，以四攝法饒益有情，四無量心普覆一切，三明鑑達得五神通，修習無邊菩提分法，工巧技藝超諸世間，深入緣生，空、無相愿，出入滅定示現難量，摧伏魔怨雙照二諦，法眼普見知眾生根，四無礙解演說無畏，十力妙智雷震法音，近無等等金剛三昧，如是功德皆悉具足；復有無量優婆塞眾、優婆夷眾，皆見聖諦；復有無量修七賢行、念處、正勤、神足、根、力，八勝處、十遍處，十六心行趣諦現觀；復有十六大國王——波斯匿王等，各與若干千萬眷屬俱；復有六慾天王——釋提桓因等，與其眷屬無量天子俱；色四靜慮諸大梵王，亦與眷屬無量天子俱；諸趣變化無量有情——阿修羅等，若干眷屬俱。復有變現十方凈土，而現百億師子之座，佛坐其上廣宣法要。一一座前各現一花，是百億花眾寶嚴飾。于諸花上，一一復有無量化佛、無量菩薩，四眾八部悉皆無量。其中諸佛各各宣說般若波羅蜜多，展轉流遍十方恒沙諸佛國土。有如是等諸來大眾，各禮佛足退坐一面。
爾時世尊，初年月八日，入大寂靜妙三摩地，身諸毛孔放大光明，普照十方恒沙佛土。是時，欲界
無量諸天雨眾妙花，色界諸天亦雨天花，眾色間錯甚可愛樂。時無色界雨諸香花，香如須彌、華如車輪，如雲而下遍覆大眾，普佛世界六種震動。
爾時大眾自相謂言：「大覺世尊前已為我等，說摩訶般若波羅蜜多、金剛般若波羅蜜多、天王問般若波羅蜜多、大品等，無量無數般若波羅蜜多。今日如來放大光明，斯作何事？」
時室羅筏國波斯匿王作是思惟：「今佛現是希有之相，必雨法雨，普皆利樂。」即問寶蓋、無垢稱等諸優婆塞，舍利弗、須菩提等諸大聲聞，彌勒、師子吼等諸菩薩摩訶薩言：「如來所現，是何瑞相？」時諸大眾無能答者。波斯匿王等，承佛神力廣作音樂，欲、色諸天各奏無量天諸伎樂，聲遍三千大千世界。
爾時，世尊復放無量阿僧祇光，其明雜色，一一光中現寶蓮華，其華千葉皆作金色，上有化佛宣說法要。是佛光明普於十方恒河沙等諸佛國土，有緣斯現。彼他方佛國中，東方普光菩薩摩訶薩、東南方蓮華手菩薩摩訶薩、南方離憂菩薩摩訶薩、西南方光明菩薩摩訶薩、西方行慧菩薩摩訶薩、西北方寶勝菩薩摩訶薩、北方勝受菩薩摩訶薩、東北方離塵菩薩摩訶薩、上方喜受菩薩摩訶薩、下方蓮華勝菩薩摩訶薩，各與無量百千俱胝菩薩摩訶薩皆來至此，持種種香、散種種華，
【現代漢語翻譯】 現代漢語譯本：無量的諸天散落下各種美妙的花朵，諸天也降下天花，各種顏色交錯，非常可愛喜樂。當時，天空中降下各種香花，香氣如同須彌山（Sumeru，佛教宇宙觀中的中心山），花朵如同車輪一般巨大，像云一樣降落，覆蓋了整個大眾，整個佛世界發生了六種震動。 當時，大眾互相說道：『大覺世尊之前已經為我們說了《摩訶般若波羅蜜多》（Mahāprajñāpāramitā，大智慧到彼岸）、《金剛般若波羅蜜多》（Vajracchedikā Prajñāpāramitā，能斷金剛的智慧到彼岸）、《天王問般若波羅蜜多》（Devendraparipṛcchā Prajñāpāramitā，天王提問的智慧到彼岸）、《大品》（Mahāprajñāpāramitā Sūtra，大品般若經）等，無量無數的般若波羅蜜多。今天如來放出大光明，這是要做什麼呢？』 當時，室羅筏國（Śrāvastī，古印度城市）的波斯匿王（Prasenajit，古印度國王）這樣思惟：『現在佛陀顯現如此稀有的景象，必定是要降下法雨，普遍利益安樂眾生。』於是就問寶蓋、無垢稱等各位優婆塞（upāsaka，在家男居士），舍利弗（Śāriputra，佛陀十大弟子之一）、須菩提（Subhūti，佛陀十大弟子之一）等各位大聲聞（śrāvaka，聽聞佛法而得解脫者），彌勒（Maitreya，未來佛）、師子吼（Siṃhanāda，菩薩名號）等各位菩薩摩訶薩（bodhisattvamahāsattva，大菩薩）說：『如來所顯現的，是什麼樣的瑞相呢？』當時，各位大眾沒有能回答的。波斯匿王等，承蒙佛陀的神力，廣奏音樂，欲界、色界諸天各自演奏無量的天樂，聲音遍佈三千大千世界。 當時，世尊又放出無量阿僧祇（asaṃkhya，極大的數字）的光芒，光芒顏色各異，每一道光中都顯現出寶蓮花，蓮花有千片花瓣，都呈現金色，花上有化佛在宣說佛法要義。佛陀的光明普遍照耀十方恒河沙數（gaṅgānadīvālukā，比喻極多）的佛國，與此有緣的眾生都能看到。在其他佛國中，東方普光菩薩摩訶薩（Samantaprabha bodhisattvamahāsattva）、東南方蓮華手菩薩摩訶薩（Padmapāṇi bodhisattvamahāsattva）、南方離憂菩薩摩訶薩（Vigatāśoka bodhisattvamahāsattva）、西南方光明菩薩摩訶薩（Prabhākara bodhisattvamahāsattva）、西方行慧菩薩摩訶薩（Gatimatī bodhisattvamahāsattva）、西北方寶勝菩薩摩訶薩（Ratnaketu bodhisattvamahāsattva）、北方勝受菩薩摩訶薩（Jayaprāpta bodhisattvamahāsattva）、東北方離塵菩薩摩訶薩（Vigatajaṅgala bodhisattvamahāsattva）、上方喜受菩薩摩訶薩（Nandiprāpta bodhisattvamahāsattva）、下方蓮華勝菩薩摩訶薩（Padmottara bodhisattvamahāsattva），各自帶領無量百千俱胝（koṭi，印度的計數單位）菩薩摩訶薩都來到這裡，拿著各種香，散著各種花，
【English Translation】 English version: Countless devas rained down various wonderful flowers, and the devas also rained down celestial flowers, with various colors intermingled, which were extremely lovely and delightful. At that time, fragrant flowers rained down from the sky, the fragrance like Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), and the flowers as large as chariot wheels, descending like clouds, covering the entire assembly, and the entire Buddha world experienced six kinds of earthquakes. At that time, the assembly said to each other, 'The Greatly Enlightened World Honored One has previously spoken to us about the Mahāprajñāpāramitā (Great Perfection of Wisdom), the Vajracchedikā Prajñāpāramitā (Diamond Cutter Perfection of Wisdom), the Devendraparipṛcchā Prajñāpāramitā (Perfection of Wisdom Questioned by the King of Gods), the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), and countless other Prajñāpāramitās. Today, the Tathāgata is emitting great light, what is he going to do?' At that time, King Prasenajit (Prasenajit, an ancient Indian king) of Śrāvastī (Śrāvastī, an ancient Indian city) thought, 'Now that the Buddha is manifesting such a rare phenomenon, he must be about to rain down the Dharma rain, universally benefiting and bringing joy to all beings.' So he asked the upāsakas (upāsaka, lay male followers) such as Ratnacchattra and Vimalakīrti, the great śrāvakas (śrāvaka, those who attain liberation by hearing the Dharma) such as Śāriputra (Śāriputra, one of the Buddha's ten great disciples) and Subhūti (Subhūti, one of the Buddha's ten great disciples), and the bodhisattvamahāsattvas (bodhisattvamahāsattva, great bodhisattvas) such as Maitreya (Maitreya, the future Buddha) and Siṃhanāda (Siṃhanāda, a bodhisattva's name), saying, 'What kind of auspicious sign is the Tathāgata manifesting?' At that time, no one in the assembly could answer. King Prasenajit and others, relying on the Buddha's divine power, played music extensively, and the devas of the desire realm and form realm each played countless celestial music, the sound pervading the three thousand great thousand worlds. At that time, the World Honored One again emitted immeasurable asaṃkhya (asaṃkhya, an extremely large number) rays of light, the colors of the light varied, and in each ray of light appeared a jeweled lotus flower, the lotus flower had a thousand petals, all of which were golden, and on the flower was a manifested Buddha expounding the essential teachings of the Dharma. The Buddha's light universally illuminated the Buddha lands as numerous as the sands of the Ganges River (gaṅgānadīvālukā, a metaphor for an extremely large number) in the ten directions, and those who had the affinity could see it. In other Buddha lands, the bodhisattvamahāsattvas Samantaprabha (Samantaprabha bodhisattvamahāsattva) in the east, Padmapāṇi (Padmapāṇi bodhisattvamahāsattva) in the southeast, Vigatāśoka (Vigatāśoka bodhisattvamahāsattva) in the south, Prabhākara (Prabhākara bodhisattvamahāsattva) in the southwest, Gatimatī (Gatimatī bodhisattvamahāsattva) in the west, Ratnaketu (Ratnaketu bodhisattvamahāsattva) in the northwest, Jayaprāpta (Jayaprāpta bodhisattvamahāsattva) in the north, Vigatajaṅgala (Vigatajaṅgala bodhisattvamahāsattva) in the northeast, Nandiprāpta (Nandiprāpta bodhisattvamahāsattva) in the upper direction, and Padmottara (Padmottara bodhisattvamahāsattva) in the lower direction, each leading countless hundreds of thousands of koṭis (koṭi, an Indian unit of counting) of bodhisattvamahāsattvas, all came to this place, holding various incenses and scattering various flowers,
作無量音樂供養如來，頂禮佛足，默然退坐，合掌恭敬，一心觀佛。
仁王護國般若波羅蜜多經觀如來品第二
爾時世尊從三昧起，坐師子座，告大眾言：「吾知十六諸國王等咸作是念：『世尊大慈，普皆利樂。我等諸王，云何護國？』善男子！吾今先為諸菩薩摩訶薩，說護佛果、護十地行。汝等皆應諦聽諦聽，善思念之。」
是時大眾——波斯匿王等，聞佛語已，咸共贊言：「善哉，善哉！」即散無量諸妙寶花，于虛空中變成寶蓋，覆諸大眾靡不周遍。時波斯匿王即從座起，頂禮佛足，合掌長跪而白佛言：「世尊！菩薩摩訶薩，云何護佛果？云何護十地行？」
佛告波斯匿王言：「護佛果者，諸菩薩摩訶薩應如是住，教化一切卵生、胎生、濕生、化生，不觀色相，不觀色如，受、想、行、識，我人知見、常樂凈倒、四攝、六度、二諦四諦、力無畏等一切諸行，乃至菩薩、如來亦復如是，不觀相、不觀如。所以者何？以諸法性即真實故，無來無去、無生無滅，同真際、等法性，無二無別猶如虛空，蘊、處、界相無我我所。是為菩薩摩訶薩修行般若波羅蜜多。」
波斯匿王白佛言：「世尊！若菩薩、眾生性無二者，菩薩以何相而化眾生耶？」
佛言：「大王！色、受、想、行、識
【現代漢語翻譯】 現代漢語譯本 （他們）演奏無量的音樂供養如來，頂禮佛足，然後默默地退回座位，合掌恭敬，一心觀想佛陀。
《仁王護國般若波羅蜜多經·觀如來品》第二
這時，世尊從禪定中起身，坐上獅子座，告訴大眾說：『我知道十六位國王等都這樣想：『世尊大慈大悲，普遍利益安樂一切眾生。我們這些國王，應該如何護持國家呢？』善男子！我現在先為諸位菩薩摩訶薩（菩薩中的大菩薩）講解如何護持佛果、護持十地（菩薩修行的十個階段）的修行。你們都應當仔細聽，仔細聽，好好思考。』
當時，大眾——波斯匿王（Prasenajit，古印度憍薩羅國國王）等，聽了佛的話后，都讚歎說：『太好了，太好了！』隨即散佈無量各種美妙的寶花，在天空中變成寶蓋，覆蓋著所有大眾，沒有遺漏。這時，波斯匿王立即從座位上站起來，頂禮佛足，合掌長跪，對佛說：『世尊！菩薩摩訶薩，如何護持佛果？如何護持十地修行？』
佛告訴波斯匿王說：『護持佛果的人，諸位菩薩摩訶薩應當這樣安住，教化一切卵生、胎生、濕生、化生（四種眾生出生方式），不執著於色相，不執著於色的如實性，對於受、想、行、識（五蘊），我、人、知見（眾生執著的概念），常、樂、凈、倒（四種顛倒的見解），四攝（菩薩攝化眾生的四種方法）、六度（菩薩修行的六種方法）、二諦（世俗諦和勝義諦）、四諦（苦、集、滅、道）、力、無畏（佛的十種力量和四種無畏）等一切修行，乃至菩薩、如來也是如此，不執著于相，不執著于如實性。為什麼呢？因為諸法的本性就是真實，無來無去、無生無滅，與真際（真如的邊際）相同，與法性平等，沒有二也沒有分別，就像虛空一樣，蘊、處、界（構成世界的要素）的相狀沒有我也沒有我所。這就是菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸）的方法。』
波斯匿王對佛說：『世尊！如果菩薩和眾生的本性沒有差別，那麼菩薩用什麼相來教化眾生呢？』
佛說：『大王！色、受、想、行、識（五蘊）
【English Translation】 English version They made offerings to the Tathagata (Buddha) with immeasurable music, bowed at the Buddha's feet, silently retreated to their seats, joined their palms in reverence, and focused their minds on contemplating the Buddha.
The Second Chapter on Contemplating the Tathagata from the Benevolent Kings Prajna Paramita Sutra for the Protection of the Nation
At that time, the World Honored One arose from Samadhi (meditative absorption), sat on the lion throne, and addressed the assembly, saying: 'I know that the sixteen kings and others are all thinking: 『The World Honored One is greatly compassionate, universally benefiting and bringing joy to all beings. How should we, as kings, protect our nations?』 Good men! I will now first explain to all Bodhisattva Mahasattvas (great Bodhisattvas) how to protect the Buddha-fruit and how to protect the practice of the ten Bhumis (ten stages of Bodhisattva practice). You should all listen carefully, listen carefully, and contemplate well.』
At that time, the assembly—King Prasenajit (King of Kosala in ancient India) and others, having heard the Buddha's words, all praised, saying: 『Excellent, excellent!』 They then scattered immeasurable wonderful precious flowers, which transformed into jeweled canopies in the sky, covering the entire assembly without exception. Then, King Prasenajit immediately rose from his seat, bowed at the Buddha's feet, joined his palms, knelt on his knees, and said to the Buddha: 『World Honored One! How do Bodhisattva Mahasattvas protect the Buddha-fruit? How do they protect the practice of the ten Bhumis?』
The Buddha said to King Prasenajit: 『Those who protect the Buddha-fruit, the Bodhisattva Mahasattvas should abide in this way, teaching all beings born from eggs, wombs, moisture, and transformation (four ways of birth), not clinging to the appearance of form, not clinging to the suchness of form, regarding feeling, perception, volition, and consciousness (the five aggregates), the concepts of self, person, and knowledge, the four inversions of permanence, joy, purity, and self, the four means of attraction (four ways Bodhisattvas attract beings), the six perfections (six practices of Bodhisattvas), the two truths (conventional and ultimate truth), the four noble truths (suffering, origin, cessation, path), the powers and fearlessness (ten powers and four fearlessness of the Buddha), and all other practices, even Bodhisattvas and Tathagatas are the same, not clinging to appearance, not clinging to suchness. Why is this so? Because the nature of all dharmas is true, without coming or going, without birth or death, the same as the true limit (the boundary of true reality), equal to the nature of dharma, without duality or difference, like empty space, the characteristics of aggregates, sense bases, and realms (elements that make up the world) are without self or what belongs to self. This is how Bodhisattva Mahasattvas practice Prajna Paramita (wisdom that reaches the other shore).』
King Prasenajit said to the Buddha: 『World Honored One! If the nature of Bodhisattvas and sentient beings is not different, then with what appearance do Bodhisattvas teach sentient beings?』
The Buddha said: 『Great King! Form, feeling, perception, volition, and consciousness (the five aggregates)
常樂我凈，法性不住色、不住非色。受、想、行、識常樂我凈，亦不住凈，不住非凈。何以故？以諸法性悉皆空故，由世諦故，由三假故。一切有情蘊、處、界法，造福、非福、不動行等，因果皆有：三乘賢聖所修諸行，乃至佛果，皆名為有：六十二見亦名為有。大王！若著名相分別諸法，六趣、四生、三乘行果，即是不見諸法實性。」
波斯匿王白佛言：「諸法實性，清凈平等，非有非無，智云何照？」
佛言：「大王！智照實性，非有非無。所以者何？法性空故。是即色、受、想、行、識，十二處，十八界；士夫六界，十二因緣；二諦，四諦，一切皆空。是諸法等，即生即滅，即有即空，剎那剎那亦復如是。何以故？一念中有九十剎那，一剎那經九百生滅，諸有為法悉皆空故。以甚深般若波羅蜜多，照見諸法，一切皆空：內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無始空、畢竟空、散空、本性空、自相空。一切法空：般若波羅蜜多空、因空、佛果空，空空故空。諸有為法，法集故有、受集故有、名集故有、因集故有、果集故有、六趣故有、十地故有、佛果故有，一切皆有。
「善男子！若菩薩住於法相，有我相、人相，有情知見，為住世間即非菩薩。所以者何？一切諸法悉
【現代漢語翻譯】 現代漢語譯本：常、樂、我、凈（佛教的四種德性），法性（諸法的真實本性）不住於色（物質現象），也不住于非色（非物質現象）。受（感受）、想（概念）、行（意志）、識（意識）也常、樂、我、凈，不住于凈，也不住于非凈。為什麼呢？因為諸法的本性都是空性的，這是從世俗諦（相對真理）的角度來說，也是從三假（名假、法假、受假）的角度來說的。一切有情眾生的五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（六根、六塵、六識）等法，造作福業、非福業、不動業等，因果都是存在的：三乘（聲聞乘、緣覺乘、菩薩乘）的賢聖所修行的各種行為，乃至佛果，都稱為『有』：六十二見（各種錯誤的見解）也稱為『有』。大王！如果執著于名相，分別諸法，六道輪迴、四生（胎生、卵生、濕生、化生）、三乘的修行和果位，那就是沒有見到諸法的真實本性。 波斯匿王（古印度國王）對佛說：『諸法的真實本性，清凈平等，非有非無，智慧如何照見呢？』 佛說：『大王！智慧照見真實本性，既非有也非無。為什麼呢？因為法性是空性的。這就是色、受、想、行、識，十二處，十八界；士夫（人）的六界（地、水、火、風、空、識），十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）；二諦（世俗諦、勝義諦），四諦（苦、集、滅、道），一切都是空性的。這些諸法，即生即滅，即有即空，剎那剎那都是如此。為什麼呢？一念中有九十個剎那，一個剎那經歷九百個生滅，一切有為法都是空性的。通過甚深般若波羅蜜多（以智慧到達彼岸），照見諸法，一切都是空性的：內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無始空、畢竟空、散空、本性空、自相空。一切法都是空性的：般若波羅蜜多是空性的、因是空性的、佛果是空性的，空性本身也是空性的。一切有為法，因為法聚集而有、因為受聚集而有、因為名聚集而有、因為因聚集而有、因為果聚集而有、因為六道而有、因為十地（菩薩修行的十個階段）而有、因為佛果而有，一切都是存在的。 『善男子！如果菩薩執著於法相，有我相、人相，有情眾生的知見，那就是住在世間，就不是菩薩。為什麼呢？一切諸法都是空性的。』
【English Translation】 English version: 'The eternal, joyful, self, and pure (four virtues in Buddhism), the nature of Dharma (the true nature of all phenomena) does not abide in form (material phenomena), nor does it abide in non-form (non-material phenomena). Sensation, perception, volition, and consciousness are also eternal, joyful, self, and pure, not abiding in purity, nor abiding in non-purity. Why is this so? Because the nature of all phenomena is empty, this is from the perspective of the conventional truth (relative truth), and also from the perspective of the three provisionalities (name, dharma, and reception). All sentient beings' five aggregates (form, sensation, perception, volition, consciousness), twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), eighteen realms (six sense organs, six sense objects, six consciousnesses), etc., the creation of meritorious deeds, non-meritorious deeds, and unmoving deeds, the causes and effects all exist: the various practices cultivated by the sages of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), even the Buddha's fruit, are all called 'existent': the sixty-two views (various erroneous views) are also called 'existent'. O King! If one clings to names and forms, and discriminates among phenomena, the six realms of rebirth, the four modes of birth (womb-born, egg-born, moisture-born, transformation-born), the practices and fruits of the three vehicles, then one has not seen the true nature of all phenomena.' King Prasenajit (an ancient Indian king) said to the Buddha: 'The true nature of all phenomena, pure and equal, neither existent nor non-existent, how does wisdom illuminate it?' The Buddha said: 'O King! Wisdom illuminates the true nature, which is neither existent nor non-existent. Why is this so? Because the nature of Dharma is empty. This is form, sensation, perception, volition, consciousness, the twelve entrances, the eighteen realms; the six realms of a person (earth, water, fire, wind, space, consciousness), the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death); the two truths (conventional truth, ultimate truth), the four noble truths (suffering, origin, cessation, path), all are empty. These phenomena, arising and ceasing, existent and empty, are like this in every moment. Why is this so? In one thought there are ninety moments, and in one moment there are nine hundred arisings and ceasings, all conditioned phenomena are empty. Through the profound Prajñāpāramitā (wisdom that reaches the other shore), one sees that all phenomena are empty: inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, ultimate emptiness, scattered emptiness, essential emptiness, self-nature emptiness. All phenomena are empty: Prajñāpāramitā is empty, cause is empty, the Buddha's fruit is empty, emptiness itself is also empty. All conditioned phenomena, because of the aggregation of dharma, because of the aggregation of sensation, because of the aggregation of name, because of the aggregation of cause, because of the aggregation of effect, because of the six realms, because of the ten stages (ten stages of Bodhisattva practice), because of the Buddha's fruit, all exist.' 'Good man! If a Bodhisattva clings to the characteristics of phenomena, has the notion of self, the notion of others, the views of sentient beings, then he dwells in the world and is not a Bodhisattva. Why is this so? All phenomena are empty.'
皆空故。若於諸法而得不動，不生不滅，無相無無相，不應起見。何以故？一切法皆如也。諸佛、法、僧亦如也。聖智現前最初一念，具足八萬四千波羅蜜多，名歡喜地；障盡解脫，運載名乘；動相滅時，名金剛定；體相平等，名一切智智。
「大王！此般若波羅蜜多文字章句，百佛、千佛、百千萬億一切諸佛而共同說。若有人于恒河沙三千大千世界，滿中七寶以用佈施，大千世界一切有情皆得阿羅漢果；不如有人於此經中乃至起於一念凈信，何況有能受持、讀誦、解一句者。所以者何？文字性離，無文字相，非法非非法。般若空故，菩薩亦空。何以故？於十地中，地地皆有始生、住生及以終生，此三十生悉皆是空；一切智智亦復皆空。
「大王！若菩薩見境、見智、見說、見受，即非聖見，是愚夫見。有情果報三界虛妄——欲界分別所造諸業，色四靜慮定所作業，無色四空定所起業——三有業果一切皆空，三界根本無明亦空。聖位諸地無漏生滅，於三界中余無明習，變易果報亦復皆空。等覺菩薩得金剛定，二死因果空，一切智亦空。佛無上覺種智圓滿，擇非擇滅真凈法界，性相平等應用亦空。
「善男子！若有修習般若波羅蜜多，說者、聽者，譬如幻士，無說、無聽。法同法性，猶如虛空，一切
【現代漢語翻譯】 現代漢語譯本：一切法皆是空性，因此，如果能對一切法達到不動搖、不生不滅、無相無無相的境界，就不應該產生任何執見。為什麼呢？因為一切法都是如如不動的。諸佛（Buddha，覺悟者）、法（Dharma，真理）、僧（Sangha，僧團）也是如此。當聖智最初一念顯現時，就具足了八萬四千波羅蜜多（Paramita，到達彼岸的方法），這被稱為歡喜地（Pramudita-bhumi，菩薩十地中的第一地）；當障礙消除、獲得解脫時，這被稱為乘（yana，運載工具）；當動相滅盡時，這被稱為金剛定（Vajrasamadhi，堅固的禪定）；當體相平等時，這被稱為一切智智（Sarvajnana，佛陀的智慧）。 大王！這部《般若波羅蜜多》（Prajnaparamita，智慧的完美）的文字章句，是百佛、千佛、百千萬億一切諸佛共同宣說的。如果有人在恒河沙數的三千大千世界中，用充滿七寶的財物進行佈施，並且使大千世界的一切有情眾生都獲得阿羅漢果（Arhat，斷盡煩惱的聖者），也不如有人對此經產生哪怕一念的清凈信心，更何況是能夠受持、讀誦、理解其中一句的人。這是為什麼呢？因為文字的自性是空性的，沒有文字的相狀，既不是法也不是非法。《般若波羅蜜多》是空性的，菩薩（Bodhisattva，追求覺悟的修行者）也是空性的。為什麼呢？因為在十地（Bhumi，菩薩修行的十個階段）中，每一地都有始生、住生和終生，這三十種生都是空性的；一切智智也都是空性的。 大王！如果菩薩執著于所見的境界、智慧、言說和感受，那就不是聖者的見解，而是愚夫的見解。有情眾生在三界（Trailokya，欲界、色界、無色界）中的果報都是虛妄的——欲界（Kama-dhatu，充滿慾望的界）是分別所造的諸業，色界（Rupa-dhatu，物質的界）是四禪定所造的業，無色界（Arupa-dhatu，非物質的界）是四空定所起的業——三有（Bhava，存在）的業果一切都是空性的，三界的根本無明（Avidya，無知）也是空性的。聖位諸地無漏的生滅，在三界中殘留的無明習氣，以及變易的果報也都是空性的。等覺菩薩（Ekajatiya-pratibaddha-bodhisattva，即將成佛的菩薩）獲得金剛定，二死（分段生死和變易生死）的因果是空性的，一切智也是空性的。佛陀的無上覺悟、種智圓滿，擇滅（Pratisankhya-nirodha，通過智慧選擇的滅）和非擇滅（Apratisankhya-nirodha，非通過智慧選擇的滅）的真凈法界（Dharmadhatu，法界），其性相平等和應用也都是空性的。 善男子！如果有人修習《般若波羅蜜多》，說法者和聽法者，就像幻術師一樣，沒有說法者，也沒有聽法者。法與法性相同，猶如虛空，一切
【English Translation】 English version: All dharmas are empty. Therefore, if one can attain a state of non-movement, non-arising, non-cessation, without form or formlessness regarding all dharmas, one should not give rise to any views. Why? Because all dharmas are like thatness (Tathata). The Buddhas, Dharma, and Sangha are also like thatness. When the initial thought of holy wisdom manifests, it is complete with eighty-four thousand Paramitas, and this is called the Joyful Ground (Pramudita-bhumi); when obstacles are exhausted and liberation is attained, this is called a Vehicle (yana); when the appearance of movement ceases, this is called the Vajra Samadhi; when the nature of the form is equal, this is called the All-Knowing Wisdom (Sarvajnana). Great King! These words and sentences of the Prajnaparamita are spoken in common by hundreds, thousands, hundreds of millions, and all Buddhas. If someone were to give offerings of seven treasures filling the Ganges River sand-like three thousand great chiliocosms, and all sentient beings in the great chiliocosm were to attain the Arhat fruit, it would not be as good as someone who, in this sutra, even gives rise to a single thought of pure faith, let alone someone who can receive, uphold, read, and understand even one sentence. Why is this so? Because the nature of words is detached, without the appearance of words, neither dharma nor non-dharma. Because Prajna is empty, Bodhisattvas are also empty. Why is this so? Because in the ten grounds, each ground has a beginning, dwelling, and ending, and these thirty births are all empty; the All-Knowing Wisdom is also all empty. Great King! If a Bodhisattva sees an object, sees wisdom, sees speech, or sees reception, that is not a holy view, but the view of a foolish person. The karmic retribution of sentient beings in the three realms is illusory—the desire realm (Kama-dhatu) is the karma created by discrimination, the form realm (Rupa-dhatu) is the karma created by the four dhyanas, and the formless realm (Arupa-dhatu) is the karma arising from the four formless absorptions—the karmic results of the three existences are all empty, and the fundamental ignorance (Avidya) of the three realms is also empty. The arising and ceasing of the undefiled in the holy grounds, the remaining habits of ignorance in the three realms, and the karmic results of transformation are also all empty. A Bodhisattva who has attained the Diamond Samadhi, the cause and effect of the two deaths are empty, and the All-Knowing Wisdom is also empty. The Buddha's supreme enlightenment, the complete knowledge of all seeds, the true and pure Dharma realm of selective cessation (Pratisankhya-nirodha) and non-selective cessation (Apratisankhya-nirodha), its nature and form are equal, and its application is also empty. Good man! If someone cultivates the Prajnaparamita, the speaker and the listener are like illusionists, there is no speaker, and there is no listener. The Dharma is the same as the nature of Dharma, like empty space, all
法皆如也。
「大王！菩薩摩訶薩護佛果為若此。」
爾時世尊告波斯匿王言：「汝以何相而觀如來？」
波斯匿王言：「觀身實相，觀佛亦然——無前際、無後際、無中際，不住三際不離三際；不住五蘊不離五蘊；不住四大不離四大；不住六處不離六處；不住三界不離三界；不住方不離方；明無明等非一非異；非此非彼；非凈非穢；非有為非無為；無自相無他相；無名無相；無強無弱；無示無說；非施非慳；非戒非犯；非忍非恚；非進非怠；非定非亂；非智非愚；非來非去；非入非出；非福田非不福田；非相非無相；非取非舍；非大非小；非見非聞非覺非知；心行處滅，言語道斷；同真際、等法性——我以此相而觀如來。」
佛言：「善男子！如汝所說。諸佛如來力、無畏等恒沙功德，諸不共法悉皆如是。修般若波羅蜜多者應如是觀，若他觀者名為邪觀。」
說是法時，無量大眾得法眼凈。
仁王護國般若波羅蜜多經菩薩行品第三
爾時，波斯匿王白佛言：「世尊！護十地行菩薩摩訶薩，應云何修行？云何化眾生？復以何相而住觀察？」
佛告大王：「諸菩薩摩訶薩依五忍法以為修行，所謂：伏忍、信忍、順忍、無生忍——皆上中下，于寂滅忍而有上下，名為菩
【現代漢語翻譯】 現代漢語譯本 一切法都是如此的真如。 『大王！菩薩摩訶薩守護佛果就是這樣的。』 這時，世尊告訴波斯匿王說：『你用什麼相來觀察如來呢？』 波斯匿王說：『觀察身之實相，觀察佛也是如此——沒有前際、沒有後際、沒有中際，不住於三際也不離於三際；不住於五蘊（色、受、想、行、識）也不離於五蘊；不住於四大（地、水、火、風）也不離於四大；不住於六處（眼、耳、鼻、舌、身、意）也不離於六處；不住於三界（欲界、色界、無色界）也不離於三界；不住于方（方位）也不離於方；明與無明等，非一非異；非此非彼；非凈非穢；非有為（因緣和合而生）非無為（不依賴因緣而生）；無自相無他相；無名無相；無強無弱；無示無說；非施（佈施）非慳（吝嗇）；非戒（持戒）非犯（犯戒）；非忍（忍辱）非恚（嗔恚）；非進（精進）非怠（懈怠）；非定（禪定）非亂（散亂）；非智（智慧）非愚（愚癡）；非來非去；非入非出；非福田（能生福德的田地）非不福田；非相非無相；非取非舍；非大非小；非見非聞非覺非知；心行處滅，言語道斷；同於真際（真如的邊際）、等同法性（諸法的本性）——我用這樣的相來觀察如來。』 佛說：『善男子！正如你所說。諸佛如來的力、無畏等恒河沙數功德，以及諸不共法（佛獨有的功德）都像這樣。修習般若波羅蜜多（以智慧到達彼岸）的人應當這樣觀察，如果其他人用其他方式觀察，就稱為邪觀。』 說此法時，無數大眾得到法眼凈（清凈的智慧之眼）。 《仁王護國般若波羅蜜多經》菩薩行品第三 這時，波斯匿王對佛說：『世尊！守護十地行（菩薩修行的十個階段）的菩薩摩訶薩，應當如何修行？如何教化眾生？又以什麼相而安住觀察呢？』 佛告訴大王：『諸菩薩摩訶薩依五忍法作為修行，即：伏忍、信忍、順忍、無生忍——都有上中下之分，在寂滅忍（證得涅槃的忍）中也有上下之分，稱為菩
【English Translation】 English version All dharmas are thus, like that. 'Great King! The Bodhisattva Mahasattvas protect the Buddha-fruit in this way.' At that time, the World Honored One said to King Pasenadi, 'With what characteristics do you observe the Tathagata?' King Pasenadi said, 'Observing the true nature of the body, observing the Buddha is also the same—without a prior limit, without a posterior limit, without a middle limit, not abiding in the three limits nor departing from the three limits; not abiding in the five skandhas (form, feeling, perception, mental formations, consciousness) nor departing from the five skandhas; not abiding in the four great elements (earth, water, fire, wind) nor departing from the four great elements; not abiding in the six sense bases (eye, ear, nose, tongue, body, mind) nor departing from the six sense bases; not abiding in the three realms (desire realm, form realm, formless realm) nor departing from the three realms; not abiding in direction nor departing from direction; clarity and ignorance are neither one nor different; neither this nor that; neither pure nor impure; neither conditioned (arising from causes and conditions) nor unconditioned (not dependent on causes and conditions); without self-nature, without other-nature; without name, without form; without strength, without weakness; without showing, without speaking; neither giving nor stinginess; neither precepts nor violations; neither patience nor anger; neither diligence nor laziness; neither concentration nor distraction; neither wisdom nor foolishness; neither coming nor going; neither entering nor exiting; neither a field of merit nor not a field of merit; neither form nor formlessness; neither taking nor abandoning; neither big nor small; neither seeing nor hearing nor feeling nor knowing; the realm of mental activity is extinguished, the path of language is cut off; the same as the true limit (the boundary of true reality), equal to the dharma-nature (the inherent nature of all dharmas)—I observe the Tathagata with these characteristics.' The Buddha said, 'Good man! As you have said. The powers, fearlessness, and other countless merits of the Buddhas, Tathagatas, as well as all the unique qualities of the Buddhas, are all like this. Those who cultivate Prajna Paramita (perfection of wisdom) should observe in this way; if others observe in other ways, it is called a wrong view.' When this Dharma was spoken, countless multitudes attained the pure Dharma eye (the pure eye of wisdom). The Third Chapter on the Practice of Bodhisattvas from the 'King of Compassion Protecting the Nation Prajna Paramita Sutra' At that time, King Pasenadi said to the Buddha, 'World Honored One! How should the Bodhisattva Mahasattvas who protect the ten stages of practice (the ten stages of Bodhisattva practice) cultivate? How should they transform sentient beings? And with what characteristics should they abide and observe?' The Buddha told the Great King, 'The Bodhisattva Mahasattvas rely on the five kinds of forbearance for their practice, namely: Subduing Forbearance, Faith Forbearance, Compliant Forbearance, Non-Origination Forbearance—all of which have superior, middle, and inferior levels. In the Forbearance of Extinction (the forbearance of attaining Nirvana), there are also superior and inferior levels, called Bodhi'
薩修行般若波羅蜜多。善男子！初伏忍位，起習種性，修十住行。初發心相，有恒河沙眾生，見佛法僧，發於十信，所謂：信心、念心、精進心、慧心、定心、不退心、戒心、願心、護法心、迴向心。具此十心而能少分化諸眾生，超過二乘一切善地，是為菩薩初長養心，為聖胎故。
「複次，性種性菩薩修行十種波羅蜜多，起十對治，所謂：觀察身、受、心、法，不凈、諸苦、無常、無我；治貪、瞋、癡三不善根，起施、慈、慧三種善根；觀察三世過去因忍、現在因果忍、未來果忍。此位菩薩廣利眾生，超過我見、人見、眾生等想，外道倒想所不能壞。
「複次，道種性菩薩修十回向，起十忍心，謂觀五蘊——色、受、想、行、識，得戒忍、定忍、慧忍、解脫忍、解脫知見忍；觀三界因果，得空忍、無想忍、無愿忍；觀二諦假實諸法無常得無常忍，一切法空得無生忍。此位菩薩作轉輪王，能廣化利一切眾生。
「複次，信忍菩薩，謂：歡喜地、離垢地、發光地，能斷三障色煩惱縛；行四攝法——佈施、愛語、利行、同事；修四無量——慈無量心、悲無量心、喜無量心、舍無量心；具四弘願——斷諸纏蓋，常化眾生，修佛知見，成無上覺；住三脫門——空解脫門、無相解脫門、無愿解脫門。此是菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩修行般若波羅蜜多（paramita，意為「到彼岸」的修行）。善男子！在初伏忍位（指修行初期能忍受各種困難的階段），開始習種性（指開始培養菩薩種性的階段），修持十住行（菩薩修行過程中的十個階段）。初發菩提心（指初次發起追求覺悟的心）的菩薩，有如恒河沙數般多的眾生，見到佛、法、僧三寶，發起十種信心，即：信心、念心、精進心、慧心、定心、不退心、戒心、願心、護法心、迴向心。具備這十種心，就能稍微教化眾生，超越聲聞、緣覺二乘的一切善地，這是菩薩初發長養心，是為聖胎（指菩薩的初始狀態）。 其次，性種性菩薩（指具有菩薩根性的菩薩）修行十種波羅蜜多，生起十種對治（指用以對治煩惱的方法），即：觀察身、受、心、法，認識到它們是不凈、是苦、是無常、是無我的；對治貪、瞋、癡三種不善根，生起佈施、慈悲、智慧三種善根；觀察三世（過去、現在、未來）的因果，認識到過去因的忍耐、現在因果的忍耐、未來果的忍耐。此階段的菩薩廣泛利益眾生，超越我見、人見、眾生見等執著，外道的顛倒見解無法動搖。 再次，道種性菩薩（指以菩薩道為目標的菩薩）修持十回向（指將功德迴向給眾生），生起十種忍心，即：觀察五蘊（色、受、想、行、識），獲得戒忍、定忍、慧忍、解脫忍、解脫知見忍；觀察三界（欲界、色界、無色界）的因果，獲得空忍、無想忍、無愿忍；觀察二諦（世俗諦、勝義諦）的假實諸法無常，獲得無常忍，認識到一切法空，獲得無生忍。此階段的菩薩可以成為轉輪王（擁有統治世界的君主），能夠廣泛教化利益一切眾生。 再次，信忍菩薩（指具有信心的菩薩），即：歡喜地（菩薩修行第一階段）、離垢地（菩薩修行第二階段）、發光地（菩薩修行第三階段），能夠斷除三障（煩惱障、業障、報障）的色煩惱束縛；實行四攝法（佈施、愛語、利行、同事）；修持四無量心（慈無量心、悲無量心、喜無量心、舍無量心）；具備四弘願（斷除一切纏縛，常化眾生，修習佛的知見，成就無上覺悟）；安住於三解脫門（空解脫門、無相解脫門、無愿解脫門）。這是菩薩
【English Translation】 English version: The Bodhisattva practices Prajna Paramita (the perfection of wisdom). Good son! In the initial stage of forbearance, when the seed of practice begins to sprout, one cultivates the ten stages of dwelling. When a Bodhisattva first awakens the aspiration for enlightenment, there are as many beings as the sands of the Ganges River who, upon seeing the Buddha, Dharma, and Sangha, develop ten kinds of faith: faith, mindfulness, diligence, wisdom, concentration, non-retrogression, discipline, aspiration, protection of the Dharma, and dedication of merit. Possessing these ten minds, one can slightly transform sentient beings, surpassing all the virtuous grounds of the two vehicles (Sravakas and Pratyekabuddhas). This is the initial nurturing of the Bodhisattva's mind, the holy embryo. Furthermore, the Bodhisattva of the nature lineage (those with the inherent nature of a Bodhisattva) practices the ten Paramitas, giving rise to ten antidotes: observing the body, feelings, mind, and phenomena as impure, suffering, impermanent, and without self; counteracting the three unwholesome roots of greed, hatred, and delusion, and cultivating the three wholesome roots of generosity, loving-kindness, and wisdom; observing the causes and effects of the three times (past, present, and future), understanding the forbearance of past causes, the forbearance of present causes and effects, and the forbearance of future effects. Bodhisattvas at this stage widely benefit sentient beings, surpassing the attachments of self-view, person-view, and sentient being-view, and cannot be shaken by the inverted views of non-Buddhists. Furthermore, the Bodhisattva of the path lineage (those who aim for the Bodhisattva path) cultivates the ten dedications of merit, giving rise to ten kinds of forbearance: observing the five aggregates (form, feeling, perception, mental formations, and consciousness), attaining the forbearance of discipline, the forbearance of concentration, the forbearance of wisdom, the forbearance of liberation, and the forbearance of the knowledge and vision of liberation; observing the causes and effects of the three realms (desire realm, form realm, and formless realm), attaining the forbearance of emptiness, the forbearance of non-perception, and the forbearance of non-desire; observing the impermanence of all phenomena, both conventional and ultimate truths, attaining the forbearance of impermanence, and realizing the emptiness of all phenomena, attaining the forbearance of non-arising. Bodhisattvas at this stage can become a wheel-turning king (a universal monarch), able to widely transform and benefit all sentient beings. Furthermore, the Bodhisattva of faith and forbearance, namely, the Joyful Ground (the first stage of Bodhisattva practice), the Stainless Ground (the second stage), and the Luminous Ground (the third stage), can break the bonds of the three obstacles (affliction obstacle, karma obstacle, and retribution obstacle) and the fetters of form; practice the four means of attraction (generosity, kind speech, beneficial action, and cooperation); cultivate the four immeasurables (immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity); possess the four great vows (to cut off all entanglements, to constantly transform sentient beings, to cultivate the Buddha's knowledge and vision, and to achieve unsurpassed enlightenment); and abide in the three doors of liberation (the door of emptiness, the door of signlessness, and the door of wishlessness). This is the Bodhisattva
摩訶薩從初發心至一切智諸行根本，利益安樂一切眾生。
「複次，順忍菩薩，謂：焰慧地、難勝地、現前地，能斷三障，心煩惱縛，能於一身遍往十方億佛剎土，現不可說神通變化，利樂眾生。
「複次，無生忍菩薩，謂：遠行地、不動地、善慧地，能斷三障色心習氣，而能示現不可說身，隨類饒益一切眾生。
「複次，寂滅忍者，佛與菩薩同依此忍，金剛喻定住下忍位名為菩薩，至於上忍名一切智。觀勝義諦，斷無明相，是為等覺；一相無相，平等無二，為第十一一切智地。非有非無，湛然清凈，無來無去，常住不變，同真際、等法性，無緣大悲常化眾生，乘一切智乘來化三界。
「善男子！諸眾生類一切煩惱——業異熟果二十二根——不出三界，諸佛示導；應、化、法身亦不離此。若有說言：『於三界外，別更有一眾生界。』者，即是外道大有經說。
「大王！我常語諸眾生：『但斷三界無明盡者，即名為佛。』自性清凈，名本覺性，即是諸佛一切智智；由此得為眾生之本，亦是諸佛菩薩行本，是為菩薩本所修行五忍法中十四忍也。」
佛言：「大王！汝先問言：『菩薩云何化眾生？』者，菩薩摩訶薩應如是化——從初一地至后一地，自所行處及佛行處，一切知見故——
【現代漢語翻譯】 現代漢語譯本 摩訶薩（菩薩的另一種稱呼，指偉大的修行者）從最初發心修行直至獲得一切智慧，其所作所為的根本目的，都是爲了利益和安樂一切眾生。 再者，順忍菩薩（指修行達到順應真理的菩薩），包括焰慧地（菩薩修行的一個階段，智慧如火焰般明亮）、難勝地（難以被戰勝的階段）、現前地（智慧顯現的階段），他們能夠斷除三種障礙（指煩惱障、業障、報障），以及心中的煩惱束縛，能夠在一身之中遍往十方無數的佛國剎土，展現不可思議的神通變化，利益和安樂眾生。 再者，無生忍菩薩（指證悟無生法忍的菩薩），包括遠行地（修行遠行的階段）、不動地（心不動搖的階段）、善慧地（具有善巧智慧的階段），他們能夠斷除三種障礙的色身和心識的習氣，並且能夠示現不可思議的身形，隨順眾生的類別來饒益一切眾生。 再者，寂滅忍者（指證悟寂滅法忍的修行者），佛和菩薩都依此忍而修行，以金剛喻定（如金剛般堅固的禪定）安住于下忍位時稱為菩薩，達到上忍位時稱為一切智（佛的智慧）。他們觀察勝義諦（最高的真理），斷除無明（對真理的迷惑）的相狀，這稱為等覺（接近佛的覺悟）；達到一相無相（既有一切相又無一切相），平等無二（平等而無差別），是為第十一一切智地（佛的果位）。非有非無（既不是存在也不是不存在），湛然清凈（清澈而純凈），無來無去（沒有來處也沒有去處），常住不變（永恒不變），與真際（真如的邊際）、法性（諸法的本性）相同，以無緣大悲（無條件的慈悲）恒常教化眾生，乘坐一切智乘（佛的智慧之車）來教化三界（欲界、色界、無色界）的眾生。 善男子！一切眾生所具有的煩惱，以及由業力成熟而產生的二十二根（指眼、耳、鼻、舌、身、意六根，以及男根、女根、命根等），都無法超出三界。諸佛的示導，以及應身、化身、法身，也都不離此三界。如果有人說：『在三界之外，另有一個眾生界。』，那就是外道（佛教以外的宗教）的《大有經》所說的。 大王！我常常告訴眾生：『只要斷除三界的無明，就稱為佛。』自性清凈，稱為本覺性（本來就有的覺悟的本性），這就是諸佛的一切智智（佛的一切智慧）；由此成為眾生的根本，也是諸佛菩薩修行的根本，這就是菩薩所修行的五忍法中的十四忍。 佛說：『大王！你先前問：『菩薩如何教化眾生？』，菩薩摩訶薩應當這樣教化——從初地到后地，對於自己所行之處以及佛所行之處，都完全知曉和明見。』
【English Translation】 English version The Mahasattva (another term for Bodhisattva, referring to a great practitioner) from the initial aspiration to practice until attaining all wisdom, the fundamental purpose of all their actions is to benefit and bring happiness to all sentient beings. Furthermore, the Kshanti Bodhisattvas (referring to Bodhisattvas who have attained the patience to accord with truth), namely the Flame Wisdom Ground (a stage of Bodhisattva practice where wisdom is as bright as a flame), the Difficult to Conquer Ground (a stage that is difficult to overcome), and the Manifest Ground (a stage where wisdom is manifested), are able to sever the three obstacles (referring to the obstacles of afflictions, karma, and retribution), as well as the bonds of afflictions in their minds. They are able to travel throughout countless Buddha lands in the ten directions in one body, manifesting inconceivable miraculous transformations to benefit and bring happiness to sentient beings. Furthermore, the Anutpattika-dharma-kshanti Bodhisattvas (referring to Bodhisattvas who have realized the patience of non-arising), namely the Far-Going Ground (a stage of practice that goes far), the Immovable Ground (a stage where the mind is unshakeable), and the Good Wisdom Ground (a stage with skillful wisdom), are able to sever the habitual tendencies of the three obstacles in their physical bodies and minds, and are able to manifest inconceivable forms, benefiting all sentient beings according to their respective categories. Furthermore, the Nirvana-kshanti practitioners (referring to practitioners who have realized the patience of Nirvana), both Buddhas and Bodhisattvas rely on this patience to practice. When abiding in the lower patience position with Vajra-like Samadhi (a meditation as firm as a diamond), they are called Bodhisattvas. When reaching the upper patience position, they are called All-Knowing (the wisdom of the Buddha). They observe the Supreme Truth, sever the appearance of ignorance (delusion about the truth), which is called Equal Enlightenment (close to the enlightenment of the Buddha); reaching the state of one form and no form (having all forms and yet having no forms), equal and non-dual (equal without difference), is the eleventh All-Knowing Ground (the fruition of Buddhahood). Neither existent nor non-existent, clear and pure, without coming or going, eternally abiding and unchanging, the same as the Limit of Reality (the boundary of true reality) and the Dharma-nature (the nature of all phenomena), with unconditioned great compassion, they constantly teach and transform sentient beings, riding the vehicle of All-Knowing wisdom to transform the sentient beings of the three realms (the desire realm, the form realm, and the formless realm). Good man! All the afflictions that sentient beings possess, as well as the twenty-two faculties (referring to the six sense organs of eyes, ears, nose, tongue, body, and mind, as well as the male and female organs, and the life faculty) that arise from the maturation of karma, cannot go beyond the three realms. The guidance of the Buddhas, as well as the Response Body, Transformation Body, and Dharma Body, are also inseparable from these three realms. If someone says: 『Outside the three realms, there is another realm of sentient beings,』 that is what the heretical 『Great Existence Sutra』 says. Great King! I often tell sentient beings: 『As long as one severs the ignorance of the three realms, one is called a Buddha.』 The self-nature is pure, called the original nature of enlightenment (the original nature of enlightenment that is already present), which is the All-Knowing Wisdom of all Buddhas; thereby becoming the root of sentient beings, and also the root of the practice of all Buddhas and Bodhisattvas, which is the fourteen patiences within the five patiences that Bodhisattvas practice. The Buddha said: 『Great King! You asked earlier: 『How do Bodhisattvas transform sentient beings?』 Bodhisattva Mahasattvas should transform in this way—from the first ground to the last ground, they fully know and see all the places they have practiced and the places the Buddhas have practiced.』
若菩薩摩訶薩住百佛剎，作贍部洲轉輪聖王，修百法明門，以檀波羅蜜多住平等心，化四天下一切眾生；若菩薩摩訶薩住千佛剎，作忉利天王，修千法明門，說十善道化一切眾生；若菩薩摩訶薩住萬佛剎，作夜摩天王，修萬法明門，依四禪定化一切眾生；若菩薩摩訶薩住億佛剎，作睹史多天王，修億法明門，行菩提分法化一切眾生；若菩薩摩訶薩住百億佛剎，作化樂天王，修百億法明門，二諦四諦化一切眾生；若菩薩摩訶薩住千億佛剎，作他化自在天王，修千億法明門，十二因緣智化一切眾生；若菩薩摩訶薩住萬億佛剎，作初禪梵王，修萬億法明門，方便善巧智化一切眾生；若菩薩摩訶薩住百萬微塵數佛剎，作二禪梵王，修百萬微塵數法明門，雙照平等神通愿智化一切眾生；若菩薩摩訶薩住百萬億阿僧祇微塵數佛剎，作三禪梵王，修百萬億阿僧祇微塵數法明門，以四無礙智化一切眾生；若菩薩摩訶薩住不可說不可說佛剎，作第四禪大梵天王，為三界王，修不可說不可說法明門，得理盡三昧，同佛行處，盡三界原，普利眾生，如佛境界，是為菩薩摩訶薩現諸王身化導之事。十方如來亦復如是，證無上覺，常遍法界，利樂眾生。」
爾時，一切大眾即從座起，散不可說花，焚不可說香，供養、恭敬、稱讚如來。時波
【現代漢語翻譯】 現代漢語譯本：如果菩薩摩訶薩安住於一百個佛剎（佛所教化的世界），作為贍部洲（我們所居住的這個世界）的轉輪聖王（擁有統治世界的理想君主），修習一百種法門，以佈施波羅蜜多（到達彼岸的佈施）安住于平等心，教化四天下（四大洲）的一切眾生；如果菩薩摩訶薩安住於一千個佛剎，作為忉利天（欲界第二天）的天王，修習一千種法門，宣說十善道（不殺生、不偷盜等十種善行）教化一切眾生；如果菩薩摩訶薩安住於一萬個佛剎，作為夜摩天（欲界第三天）的天王，修習一萬種法門，依靠四禪定（色界四種禪定）教化一切眾生；如果菩薩摩訶薩安住於一億個佛剎，作為睹史多天（欲界第四天）的天王，修習一億種法門，修行菩提分法（通往覺悟的修行方法）教化一切眾生；如果菩薩摩訶薩安住於一百億個佛剎，作為化樂天（欲界第五天）的天王，修習一百億種法門，以二諦（世俗諦和勝義諦）和四諦（苦、集、滅、道）教化一切眾生；如果菩薩摩訶薩安住於一千億個佛剎，作為他化自在天（欲界第六天）的天王，修習一千億種法門，以十二因緣智（瞭解生命流轉的十二個環節）教化一切眾生；如果菩薩摩訶薩安住於一萬億個佛剎，作為初禪梵天（色界初禪天）的天王，修習一萬億種法門，以方便善巧智（善巧運用各種方法）教化一切眾生；如果菩薩摩訶薩安住于百萬微塵數佛剎，作為二禪梵天（色界二禪天）的天王，修習百萬微塵數法門，以雙照平等神通愿智（同時照見平等和神通的智慧）教化一切眾生；如果菩薩摩訶薩安住于百萬億阿僧祇微塵數佛剎，作為三禪梵天（色界三禪天）的天王，修習百萬億阿僧祇微塵數法門，以四無礙智（辯才無礙等四種智慧）教化一切眾生；如果菩薩摩訶薩安住于不可說不可說佛剎，作為第四禪大梵天（色界四禪天）的天王，作為三界（欲界、色界、無色界）之王，修習不可說不可說法門，獲得理盡三昧（徹底明瞭真理的禪定），與佛的行處相同，窮盡三界之本源，普遍利益眾生，如同佛的境界，這就是菩薩摩訶薩示現各種國王身份進行教化的事蹟。十方如來也是如此，證得無上覺悟，常遍法界，利益安樂眾生。 當時，一切大眾立即從座位上站起來，散佈不可說的花朵，焚燒不可說的香，供養、恭敬、稱讚如來。這時，波
【English Translation】 English version: If a Bodhisattva Mahasattva dwells in a hundred Buddha-lands (worlds taught by a Buddha), acting as a Chakravartin King (an ideal monarch who rules the world) of Jambudvipa (the continent we inhabit), cultivating a hundred Dharma-gates, abiding in equanimity with the Dana Paramita (perfection of giving), and transforming all beings in the four continents; if a Bodhisattva Mahasattva dwells in a thousand Buddha-lands, acting as the King of Trayastrimsa Heaven (the second heaven of the desire realm), cultivating a thousand Dharma-gates, expounding the Ten Virtuous Paths (ten good actions such as not killing, not stealing) to transform all beings; if a Bodhisattva Mahasattva dwells in ten thousand Buddha-lands, acting as the King of Yama Heaven (the third heaven of the desire realm), cultivating ten thousand Dharma-gates, relying on the Four Dhyanas (four meditative states of the form realm) to transform all beings; if a Bodhisattva Mahasattva dwells in a hundred million Buddha-lands, acting as the King of Tusita Heaven (the fourth heaven of the desire realm), cultivating a hundred million Dharma-gates, practicing the Bodhi-anga Dharmas (practices leading to enlightenment) to transform all beings; if a Bodhisattva Mahasattva dwells in a hundred billion Buddha-lands, acting as the King of Nirmanarati Heaven (the fifth heaven of the desire realm), cultivating a hundred billion Dharma-gates, using the Two Truths (conventional and ultimate truth) and the Four Noble Truths (suffering, origin, cessation, path) to transform all beings; if a Bodhisattva Mahasattva dwells in a trillion Buddha-lands, acting as the King of Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), cultivating a trillion Dharma-gates, using the wisdom of the Twelve Links of Dependent Origination (understanding the twelve links of life's cycle) to transform all beings; if a Bodhisattva Mahasattva dwells in ten trillion Buddha-lands, acting as the Brahma King of the First Dhyana (the first meditative heaven of the form realm), cultivating ten trillion Dharma-gates, using skillful means and wisdom to transform all beings; if a Bodhisattva Mahasattva dwells in a million dust-mote number of Buddha-lands, acting as the Brahma King of the Second Dhyana (the second meditative heaven of the form realm), cultivating a million dust-mote number of Dharma-gates, using the wisdom of simultaneously illuminating equality and supernatural powers to transform all beings; if a Bodhisattva Mahasattva dwells in a million trillion Asankhya dust-mote number of Buddha-lands, acting as the Brahma King of the Third Dhyana (the third meditative heaven of the form realm), cultivating a million trillion Asankhya dust-mote number of Dharma-gates, using the Four Unimpeded Wisdoms (four kinds of wisdom such as eloquence) to transform all beings; if a Bodhisattva Mahasattva dwells in inexpressible inexpressible Buddha-lands, acting as the Great Brahma King of the Fourth Dhyana (the fourth meditative heaven of the form realm), being the king of the three realms (desire, form, formless), cultivating inexpressible inexpressible Dharma-gates, attaining the Samadhi of Exhausting Principle (meditative state of fully understanding truth), having the same conduct as the Buddha, exhausting the origin of the three realms, universally benefiting all beings, like the Buddha's realm, this is the Bodhisattva Mahasattva manifesting various kingly bodies to guide and transform. The Tathagatas of the ten directions are also like this, attaining unsurpassed enlightenment, constantly pervading the Dharma realm, benefiting and bringing joy to all beings. At that time, all the great assembly immediately rose from their seats, scattered inexpressible flowers, burned inexpressible incense, made offerings, paid respects, and praised the Tathagata. At that time, Po
斯匿王即于佛前以偈贊曰：
「世尊導師金剛體， 心行寂滅轉法輪， 八辯圓音為開演， 時眾得道百萬億。 天人俱修出離行， 能習一切菩薩道， 五忍功德妙法門， 十四菩薩能諦了。 三賢十聖忍中行， 唯佛一人能盡原， 佛法眾海三寶藏， 無量功德于中攝。 十善菩薩發大心， 長別三界苦輪海， 中下品善粟散王， 上品十善鐵輪王， 習種銅輪二天下， 銀輪三天性種性， 道種堅德轉輪王， 七寶金輪四天下， 伏忍聖胎三十人， 十住十行十回向， 三世諸佛于中學， 無不由此伏忍生， 一切菩薩行根本， 是故發心信心難。 若得信心必不退， 進入無生初地道， 化利自他悉平等， 是名菩薩初發心。 歡喜菩薩轉輪王， 初照二諦平等理， 權化有情游百國， 檀施清凈利群生。 入理般若名為住， 住生德行名為地， 初住一心具眾德， 于勝義中而不動。 離垢菩薩忉利王， 現形六趣千國土， 戒足清凈悉圓滿， 永離誤犯諸過失。 無相無緣真實性， 無體無生無二照， 發光菩薩夜摩王， 應形往萬諸佛剎。 善能通達三摩地， 隱顯自在具三明， 歡喜離垢與
【現代漢語翻譯】 現代漢語譯本： 斯匿王（Srenika，即頻婆娑羅王）即刻在佛陀面前用偈頌讚嘆道： 『世尊導師，擁有金剛般堅固的身體，心境寂靜，轉動法輪（Dharmachakra，佛陀的教法）， 以八種辯才圓滿的聲音開示教法，當時聽眾中有數百萬億人得道。 天人和合修行出離世俗的道路，能夠學習一切菩薩的修行之道， 五種忍辱的功德是微妙的法門，十四位菩薩能夠真正理解。 三賢十聖在忍辱中修行，只有佛陀一人能夠完全瞭解其根源， 佛法僧三寶如同大海，其中包含著無量的功德。 修習十善的菩薩發大願心，永遠告別三界（欲界、色界、無色界）的苦海輪迴， 中下品善業的眾生如同散落的粟米，成為小國王，上品十善的眾生則成為鐵輪王， 修習善業的眾生可以成為銅輪王，統治二個天下，銀輪王則統治三天，這是他們的本性， 修習道種的堅德之人成為轉輪王，擁有七寶金輪，統治四天下， 處於伏忍階段的聖胎有三十人，包括十住、十行、十回向， 三世諸佛都在此階段學習，沒有不是由此伏忍而生的， 一切菩薩修行的根本，因此發菩提心和生起信心非常困難。 如果得到信心必定不會退轉，進入無生法忍的初地菩薩道， 教化利益自己和他人都是平等的，這稱為菩薩的初發心。 歡喜地菩薩如同轉輪王，初次照見二諦（世俗諦和勝義諦）平等的道理， 爲了教化有情眾生而遊歷百國，以清凈的佈施利益眾生。 進入真理般若（Prajna，智慧）稱為『住』，『住』生出德行稱為『地』， 初住菩薩一心具足各種功德，在勝義諦中不動搖。 離垢地菩薩如同忉利天王（Trayastrimsa，欲界第二天），在六道輪迴中顯現身影，遍佈千個國土， 戒律清凈圓滿，永遠遠離誤犯的過失。 無相無緣的真實本性，無體無生，沒有二元對立的照見， 發光地菩薩如同夜摩天王（Yama，欲界第三天），應化身前往萬千佛剎。 善於通達三摩地（Samadhi，禪定），隱身顯現自在，具足天眼、天耳、宿命三種神通， 歡喜地、離垢地和發光地，
【English Translation】 English version: King Srenika (also known as King Bimbisara) immediately praised the Buddha with verses: 'World Honored One, the guide, with a body as firm as diamond, whose mind is tranquil, turning the Dharma wheel (Dharmachakra, the Buddha's teachings), Expounding the Dharma with eight kinds of eloquent and perfect sounds, at that time, hundreds of millions of beings attained the Way. Gods and humans together cultivate the path of detachment, able to learn all the ways of the Bodhisattvas, The merits of the five kinds of forbearance are the wonderful Dharma gate, fourteen Bodhisattvas are able to truly understand. The three sages and ten saints practice in forbearance, only the Buddha alone can fully understand its origin, The Buddha, Dharma, and Sangha are like a vast ocean, containing immeasurable merits within. Bodhisattvas who cultivate the ten virtues make great vows, forever departing from the sea of suffering of the three realms (desire realm, form realm, formless realm), Beings with middle and lower grade good karma are like scattered millet, becoming small kings, those with upper grade ten virtues become iron wheel kings, Those who cultivate good karma can become copper wheel kings, ruling two continents, silver wheel kings rule three heavens, this is their nature, Those who cultivate the seed of the Way with firm virtue become wheel-turning kings, possessing the seven treasures and golden wheel, ruling four continents, The holy fetus in the stage of subduing forbearance are thirty in number, including the ten abodes, ten practices, and ten dedications, All Buddhas of the three times learn in this stage, none are not born from this subduing forbearance, The root of all Bodhisattva practices, therefore, it is very difficult to generate the Bodhi mind and faith. If one obtains faith, one will certainly not regress, entering the path of the first ground Bodhisattva of non-arising forbearance, To teach and benefit oneself and others are equal, this is called the initial aspiration of a Bodhisattva. The Joyful Ground Bodhisattva is like a wheel-turning king, initially seeing the equal principle of the two truths (conventional truth and ultimate truth), Traveling through hundreds of countries to teach sentient beings, benefiting them with pure giving. Entering the wisdom of truth (Prajna) is called 'abiding', 'abiding' giving rise to virtuous conduct is called 'ground', The Bodhisattva of the first abode possesses all virtues with one mind, unmoving in the ultimate truth. The Stainless Ground Bodhisattva is like the king of Trayastrimsa heaven (the second heaven of the desire realm), manifesting in the six realms, throughout thousands of lands, The precepts are pure and complete, forever free from the mistakes of wrongdoings. The true nature of no form and no condition, without substance, without arising, without dualistic perception, The Luminous Ground Bodhisattva is like the king of Yama heaven (the third heaven of the desire realm), manifesting in countless Buddha lands. Skilled in understanding Samadhi (meditative concentration), freely appearing and disappearing, possessing the three kinds of supernatural powers: divine eye, divine ear, and knowledge of past lives, The Joyful Ground, the Stainless Ground, and the Luminous Ground,
發光， 能滅色縛諸煩惱， 具觀一切身口業， 法性清凈照皆圓， 焰慧菩薩大精進， 睹史天王游億剎， 實智寂滅方便智， 達無生理照空有， 難勝菩薩得平等， 化樂天王百億國。 空空諦觀無二相， 垂形六趣靡不周， 現前菩薩自在王， 照見緣生相無二， 勝義智光能遍滿， 往千億土化眾生。 焰慧難勝現前地， 能斷三障迷心惑， 空慧寂然無緣觀， 還照心空無量境。 遠行菩薩初禪王， 住于無相無生忍， 方便善巧悉平等， 常萬億土化群生。 進入不動法流地， 永無分段超諸有， 常觀勝義照無二， 二十一生空寂行， 順道法愛無明習， 遠行大士獨能斷。 不動菩薩二禪王， 得變易身常自在， 能于百萬微塵剎， 隨其形類化眾生， 悉知三世無量劫， 于第一義而不動。 善慧菩薩三禪王， 能于千恒一時現， 常在無為空寂行， 恒沙佛藏一念了。 法雲菩薩四禪王， 于億恒土化群生， 始入金剛一切了， 二十九生永已度， 寂滅忍中下忍觀， 一轉妙覺無等等。 不動善慧法雲地， 除前所有無明習， 無明習相識俱轉， 二諦理圓無不盡。 正覺無相遍
【現代漢語翻譯】 現代漢語譯本 發出的光芒，能夠滅除色慾的束縛和各種煩惱。 它能全面觀察一切身、口、意的行為，法性的清凈光輝照耀一切，圓滿無缺。 焰慧菩薩（Yanhui Pusa，指具有火焰般智慧的菩薩）以大精進力修行，在睹史天（Dushitian，佛教欲界六天之一）的宮殿中游歷無數佛剎。 他以真實的智慧達到寂滅的境界，又以方便的智慧通達無生之理，照見空與有的實相。 難勝菩薩（Nansheng Pusa，指難以戰勝的菩薩）獲得平等心，在化樂天（Hualetian，佛教欲界六天之一）的宮殿中教化百億國土的眾生。 他以空性的智慧觀察萬法，了知一切皆無二相，他的身影遍佈六道，無處不在。 現前菩薩（Xianqian Pusa，指證得現前地的菩薩）如自在之王，照見一切諸法皆由因緣而生，其性本空，無有差別。 他以殊勝的智慧之光遍滿一切，前往千億佛土教化眾生。 焰慧、難勝、現前三地菩薩，能夠斷除身、口、意三業的障礙，破除迷惑的心識。 他們以空性的智慧寂然無緣地觀照，反過來照見自心本空，以及無量的境界。 遠行菩薩（Yuanxing Pusa，指修行到達遠行地的菩薩）如初禪天王，安住于無相無生的忍辱之中。 他以方便善巧的智慧平等地對待一切眾生，常在萬億佛土教化群生。 進入不動法流地（Budong Faliudi，指進入不動地的菩薩），永遠超越分段生死，超越三界諸有。 他常以殊勝的智慧觀照萬法，了知一切皆無二相，在二十一生中修持空寂之行。 他斷除了順道法愛和無明習氣，遠行大士（Yuanxing Dashi，指遠行地的菩薩）獨自能夠做到。 不動菩薩（Budong Pusa，指證得不動地的菩薩）如二禪天王，獲得變化自在的身體。 他能在百萬微塵數的佛剎中，隨眾生的形類而化現，教化眾生。 他能了知三世無量劫的事情，但在第一義諦中卻不動搖。 善慧菩薩（Shanhui Pusa，指具有善巧智慧的菩薩）如三禪天王，能在一念之間同時顯現於千恒河沙數的世界。 他常在無為的空寂境界中修行，一念之間就能了知恒河沙數般的佛法寶藏。 法雲菩薩（Fayun Pusa，指證得法雲地的菩薩）如四禪天王，在億恒河沙數的佛土中教化眾生。 他開始進入金剛喻定，一切法都已明瞭，在二十九生中永遠度脫生死。 在寂滅忍中，他以低忍的智慧觀照，一轉念間就證得無與倫比的妙覺。 不動、善慧、法雲三地菩薩，除去了之前所有的無明習氣。 無明習氣和識都已轉變，二諦的道理圓滿無缺。 正覺的智慧無相遍照。
【English Translation】 English version The light emitted can extinguish the bonds of form and all afflictions. It fully observes all actions of body, speech, and mind; the pure light of Dharma-nature illuminates everything, complete and flawless. Yanhui Bodhisattva (Flame Wisdom Bodhisattva) practices with great diligence, traveling through countless Buddha-lands in the palace of Dushita Heaven (one of the six heavens in the desire realm). With true wisdom, he reaches the state of quiescence; with expedient wisdom, he understands the principle of non-birth, seeing the true nature of emptiness and existence. Nansheng Bodhisattva (Invincible Bodhisattva) attains equanimity, teaching beings in hundreds of billions of lands in the palace of Hualeta Heaven (one of the six heavens in the desire realm). He observes all dharmas with the wisdom of emptiness, knowing that all are without duality; his form pervades the six realms, omnipresent. Xianqian Bodhisattva (Present Bodhisattva) is like a king of freedom, seeing that all dharmas arise from conditions, their nature is empty, without difference. With the light of supreme wisdom, he pervades everything, going to billions of Buddha-lands to teach beings. The Bodhisattvas of Yanhui, Nansheng, and Xianqian stages can cut off the obstacles of body, speech, and mind, and break through the delusions of consciousness. With the wisdom of emptiness, they silently observe without conditions, reflecting back to see that their own minds are empty, and the boundless realms. Yuanxing Bodhisattva (Far-Going Bodhisattva) is like the king of the first dhyana heaven, abiding in the forbearance of no-form and no-birth. With expedient and skillful wisdom, he treats all beings equally, constantly teaching groups of beings in billions of Buddha-lands. Entering the immovable Dharma-flow stage (Budong Faliudi), he forever transcends the segmented cycle of birth and death, surpassing all existences in the three realms. He constantly observes all dharmas with supreme wisdom, knowing that all are without duality, practicing the path of emptiness and quiescence for twenty-one lives. He cuts off the love of Dharma that follows the path and the habits of ignorance; Yuanxing Dashi (Great Far-Going One) alone can do this. Budong Bodhisattva (Immovable Bodhisattva) is like the king of the second dhyana heaven, attaining a body of transformation and freedom. He can manifest in millions of dust-like Buddha-lands, transforming according to the forms of beings, teaching them. He can know the events of countless kalpas in the three times, but remains unmoved in the supreme truth. Shanhui Bodhisattva (Good Wisdom Bodhisattva) is like the king of the third dhyana heaven, able to manifest simultaneously in thousands of Ganges-like worlds in a single thought. He constantly practices in the non-active state of emptiness and quiescence, understanding the Dharma treasures of the Ganges-like Buddhas in a single thought. Fayun Bodhisattva (Dharma Cloud Bodhisattva) is like the king of the fourth dhyana heaven, teaching beings in billions of Ganges-like Buddha-lands. He begins to enter the Vajra Samadhi, understanding all dharmas, forever liberated from birth and death in twenty-nine lives. In the forbearance of quiescence, he observes with the wisdom of lower forbearance, and in a single turn of thought, attains the incomparable wonderful enlightenment. The Bodhisattvas of Budong, Shanhui, and Fayun stages remove all previous habits of ignorance. The habits of ignorance and consciousness are transformed; the principles of the two truths are complete and flawless. The wisdom of true enlightenment is without form and pervades all.
法界， 三十生盡智圓明， 寂照無為真解脫， 大悲應現無與等， 湛然不動常安隱， 光明遍照無所照， 三賢十聖住果報， 唯佛一人居凈土。 一切有情皆暫住， 登金剛原常不動， 如來三業德無量， 隨諸眾生等憐愍。 法王無上人中樹， 普蔭大眾無量光， 口常說法非無義， 心智寂滅無緣照。 人中師子為演說， 甚深句義未曾有， 塵沙剎土悉震動， 大眾歡喜皆蒙益， 世尊善說十四王， 是故我今頭面禮。」
爾時，百萬億恒河沙大眾，聞佛世尊及波斯匿王說十四忍無量功德，獲大法利，聞法悟解，得無生忍，入于正位。
爾時，世尊告大眾言：「是波斯匿王，已於過去十千劫龍光王佛法中為四地菩薩，我為八地菩薩；今於我前大師子吼。如是，如是！如汝所說。得真實義不可思議，唯佛與佛乃知斯事。
「善男子！此十四忍，諸佛法身、諸菩薩行，不可思議，不可稱量。何以故？一切諸佛，皆于般若波羅蜜多中生、般若波羅蜜多中化、般若波羅蜜多中滅；而實諸佛，生無所生、化無所化、滅無所滅。第一無二，非相非無相，無自無他，無來無去，如虛空故。
「善男子！一切眾生，性無生滅，由諸法集幻化而有，蘊
【現代漢語翻譯】 現代漢語譯本 法界（宇宙萬法的本體），三十種智慧圓滿光明， 寂靜照耀，無為而達到真正的解脫，大慈大悲的應化顯現無與倫比。 清澈不動，常住安穩，光明遍照，無所不照。 三賢（十住、十行、十回向）和十聖（十地菩薩）安住于果報，只有佛陀一人安住于清凈的佛土。 一切有情眾生都只是暫時居住，登上金剛之座，常住不動。 如來（佛陀）的身、口、意三業功德無量，隨著一切眾生平等地憐憫。 法王（佛陀）是無上的人中之樹，普遍蔭庇大眾，散發無量的光明。 口中常說佛法，並非沒有意義，心中智慧寂滅，沒有攀緣的照見。 人中獅子（佛陀）為眾生演說，甚深微妙的義理前所未有。 塵沙般多的剎土都震動，大眾歡喜，都蒙受利益。 世尊善巧地宣說了十四種忍辱之王，因此我今天向您頂禮。
當時，百萬億恒河沙數的大眾，聽聞佛世尊和波斯匿王（Prasenajit，古印度憍薩羅國國王）宣說十四忍的無量功德，獲得大法利益，聽聞佛法而開悟理解，得到無生法忍，進入正位。
當時，世尊告訴大眾說：『這位波斯匿王，已經在過去十千劫龍光王佛（Longguangwang Buddha）的佛法中為四地菩薩，我為八地菩薩；今天在我面前發出大師子吼。』『是這樣，是這樣！正如你所說。』得到真實義不可思議，只有佛與佛才能知道這件事。
『善男子！這十四忍，是諸佛的法身（Dharmakaya，佛的真身）、諸菩薩的修行，不可思議，不可稱量。為什麼呢？一切諸佛，都在般若波羅蜜多（Prajnaparamita，智慧到彼岸）中出生、在般若波羅蜜多中化現、在般若波羅蜜多中滅度；而實際上諸佛，生無所生、化無所化、滅無所滅。第一無二，非有相非無相，無自性無他性，無來無去，如同虛空一樣。
『善男子！一切眾生，本性無生無滅，由於諸法聚集幻化而有，蘊（skandha，構成人身的五種要素）
【English Translation】 English version The Dharmadhatu (the essence of all phenomena), with thirty kinds of wisdom perfected and luminous, Serene and illuminating, achieving true liberation through non-action, the great compassion manifests incomparably. Clear and unmoving, always peaceful and secure, the light shines everywhere, illuminating all. The Three Sages (Ten Abodes, Ten Practices, Ten Dedications) and the Ten Saints (Ten Bhumis Bodhisattvas) dwell in the fruition of their deeds, only the Buddha resides in the pure land. All sentient beings are only temporary residents, ascending the Vajra seat, remaining eternally unmoving. The Tathagata's (Buddha's) three karmas of body, speech, and mind are immeasurable, with equal compassion for all beings. The Dharma King (Buddha) is the supreme tree among humans, universally sheltering the masses, radiating immeasurable light. The mouth constantly speaks the Dharma, not without meaning, the mind's wisdom is serene, without clinging to perception. The Lion among humans (Buddha) expounds for beings, the profound and subtle meaning is unprecedented. The lands as numerous as dust particles all tremble, the masses rejoice, all receiving benefit. The World Honored One skillfully expounded the fourteen kings of forbearance, therefore I bow my head in reverence today.
At that time, millions of billions of Ganges River sands of the assembly, hearing the World Honored Buddha and King Prasenajit (King of Kosala in ancient India) expound the immeasurable merits of the fourteen forbearances, obtained great Dharma benefits, awakened to understanding the Dharma, attained the forbearance of non-origination, and entered the right position.
At that time, the World Honored One told the assembly: 'This King Prasenajit, in the past ten thousand kalpas in the Dharma of the Longguangwang Buddha (Longguangwang Buddha), was a Bodhisattva of the fourth Bhumi, and I was a Bodhisattva of the eighth Bhumi; today, he roars the great lion's roar before me.' 'It is so, it is so! Just as you have said.' The true meaning obtained is inconceivable, only Buddhas can know this matter.
'Good men! These fourteen forbearances are the Dharmakaya (the true body of the Buddha) of all Buddhas, the practices of all Bodhisattvas, inconceivable, immeasurable. Why? All Buddhas are born in Prajnaparamita (Perfection of Wisdom), manifest in Prajnaparamita, and pass away in Prajnaparamita; but in reality, Buddhas are born without birth, manifest without manifestation, and pass away without passing away. The first and only, neither with form nor without form, without self-nature nor other-nature, without coming nor going, like the void.
'Good men! All sentient beings, by nature, have no birth or death, they exist due to the illusory gathering of all dharmas, the skandhas (the five aggregates that constitute a person)
、處、界相無合無散，法同法性，寂然空故。一切眾生，自性清凈，所作諸行無縛無解，非因非果非不因果；諸苦受行煩惱，所知我相、人相，知見受者，一切空故。法境界空，空、無相、無作，不順顛倒不順幻化，無六趣相，無四生相，無聖人相，無三寶相，如虛空故。
「善男子！甚深般若，無知無見，不行不緣，不捨不受，正住觀察而無照相，行斯道者如虛空故。法相如是，有所得心、無所得心皆不可得。是以般若，非即五蘊非離五蘊，非即眾生非離眾生，非即境界非離境界，非即行解非離行解，如是等相不可思量。是故一切菩薩摩訶薩所修諸行，未至究竟而於中行，一切諸佛知如幻化，得無住相而於中化，故十四忍不可思量。
「善男子！汝今所說此功德藏，有大利益一切眾生。假使無量恒河沙數十地菩薩說是功德，百千億分如海一滴，三世諸佛如實能知，一切賢聖悉皆稱讚，是故我今略述所說少分功德。
「善男子！此十四忍，十方世界過去、現在一切菩薩之所修行，一切諸佛之所顯示，未來諸佛、菩薩摩訶薩亦復如是。若佛、菩薩不由此門得一切智者，無有是處。何以故？諸佛、菩薩無異路故。
「善男子！若人聞此住忍、行忍、迴向忍、歡喜忍、離垢忍、發光忍、焰慧忍、難
【現代漢語翻譯】 現代漢語譯本：處、界（指六根、六塵、六識）的相互關係既不結合也不分散，法的本質與法性相同，寂靜空無。一切眾生的自性都是清凈的，他們所做的一切行為既沒有束縛也沒有解脫，不是因也不是果，也不是非因非果；所有的苦受、行為、煩惱，以及所執著的我相、人相，知見和感受者，一切都是空性的。法的境界是空性的，空性、無相、無作，不順應顛倒，也不順應幻化，沒有六道輪迴的相，沒有四生（胎生、卵生、濕生、化生）的相，沒有聖人的相，沒有三寶（佛、法、僧）的相，就像虛空一樣。 『善男子！甚深的般若（智慧），沒有知也沒有見，不執著也不攀緣，不捨棄也不接受，只是安住于正觀，而沒有執著于觀照的相，修行這條道路的人就像虛空一樣。法的相就是這樣，有所得的心和無所得的心都是不可得的。因此，般若不是即五蘊（色、受、想、行、識）也不是離五蘊，不是即眾生也不是離眾生，不是即境界也不是離境界，不是即修行和理解也不是離修行和理解，像這樣的相是不可思議的。所以，一切菩薩摩訶薩所修行的各種行為，在沒有達到究竟之前都在其中修行，一切諸佛知道這些都如幻化，得到無住的相而於其中教化，所以十四忍是不可思議的。』 『善男子！你現在所說的這個功德藏，對一切眾生有大利益。即使有無量恒河沙數那麼多十地菩薩來說這個功德，也只是百千億分之一，像大海中的一滴水，三世諸佛能夠如實地知道，一切賢聖都稱讚它，所以我現在只是簡略地說出所說功德的少部分。』 『善男子！這十四忍，是十方世界過去、現在一切菩薩所修行的，是一切諸佛所顯示的，未來諸佛、菩薩摩訶薩也是這樣。如果佛、菩薩不通過這個法門而得到一切智慧，那是不可能的。為什麼呢？因為諸佛、菩薩沒有其他的道路。』 『善男子！如果有人聽到這住忍、行忍、迴向忍、歡喜忍、離垢忍、發光忍、焰慧忍、難勝忍、現前忍、不退轉忍、方便具足忍、生貴忍、具足方便忍、究竟忍，
【English Translation】 English version: The relationships between the realms and the spheres (referring to the six senses, six sense objects, and six consciousnesses) are neither combined nor dispersed. The essence of Dharma is the same as the nature of Dharma, being tranquil and empty. The self-nature of all sentient beings is pure. All their actions are neither bound nor liberated, neither cause nor effect, nor non-cause and non-effect. All suffering, actions, afflictions, as well as the perceived notions of self and others, the knower and the experiencer, are all empty. The realm of Dharma is empty, emptiness, without characteristics, without action, not conforming to delusion, nor conforming to illusion. There are no characteristics of the six realms of rebirth, no characteristics of the four forms of birth (womb-born, egg-born, moisture-born, and transformation-born), no characteristics of sages, and no characteristics of the Three Jewels (Buddha, Dharma, Sangha), just like empty space. 'Good man! The profound Prajna (wisdom) has no knowing and no seeing, does not cling or depend, does not abandon or accept, but dwells in right contemplation without clinging to the appearance of contemplation. Those who practice this path are like empty space. The nature of Dharma is such that both the mind that seeks attainment and the mind that seeks non-attainment are unattainable. Therefore, Prajna is neither identical to nor separate from the five aggregates (form, feeling, perception, mental formations, and consciousness), neither identical to nor separate from sentient beings, neither identical to nor separate from realms, neither identical to nor separate from practice and understanding. Such appearances are inconceivable. Therefore, all the practices that Bodhisattva Mahasattvas cultivate, before reaching the ultimate, are practiced within it. All Buddhas know that these are like illusions, attaining the state of non-abiding and teaching within it. Therefore, the fourteen acceptances are inconceivable.' 'Good man! This treasury of merit that you have spoken of is of great benefit to all sentient beings. Even if countless Bodhisattvas of the ten stages, as numerous as the sands of the Ganges River, were to speak of this merit, it would only be one hundred billionth of a part, like a drop of water in the ocean. The Buddhas of the three times can truly know it, and all the sages praise it. Therefore, I am now briefly describing a small portion of the merit that has been spoken of.' 'Good man! These fourteen acceptances are what all Bodhisattvas in the past and present of the ten directions have practiced, what all Buddhas have revealed, and what future Buddhas and Bodhisattva Mahasattvas will also practice. If Buddhas and Bodhisattvas do not attain all wisdom through this Dharma gate, it is impossible. Why? Because Buddhas and Bodhisattvas have no other path.' 'Good man! If someone hears of these acceptances: the acceptance of abiding, the acceptance of practice, the acceptance of dedication, the acceptance of joy, the acceptance of detachment from defilement, the acceptance of radiance, the acceptance of blazing wisdom, the acceptance of invincibility, the acceptance of presence, the acceptance of non-retrogression, the acceptance of complete skillful means, the acceptance of noble birth, the acceptance of complete skillful means, and the acceptance of ultimate attainment,
勝忍、現前忍、遠行忍、不動忍、善慧忍、法雲忍、正覺忍、能起一念清凈信者，是人超過百劫、千劫、無量無邊恒河沙劫一切苦難，不生惡趣，不久當得阿耨多羅三藐三菩提。是時十億同名虛空藏菩薩摩訶薩，與無量無數諸來大眾，歡喜踴躍承佛威神，普見十方恒沙諸佛，各于道場說十四忍，如我世尊所說無異，各各歡喜，如說修行般若波羅蜜多。」
爾時，世尊告波斯匿王：「汝先問云：『復以何相而住觀察？』菩薩摩訶薩應如是觀：以幻化身而見幻化，正住平等無有彼我。如是觀察化利眾生，然諸有情于久遠劫，初剎那識異於木石，生得染凈，各自能為無量無數染凈識本。從初剎那不可說劫，乃至金剛終一剎那，有不可說不可說識，生諸有情色、心二法——色名色蘊，心名四蘊——皆積聚性，隱覆真實。
「大王！此一色法生無量色——眼得為色，耳得為聲，鼻得為香，舌得為味，身得為觸；堅持名地，津潤名水，暖性名火，輕動名風；生五識處，名五色根。如是展轉一色一心，生不可說無量色心，皆如幻故。
「善男子！有情之受，依世俗立，若有若無。但生有情妄想憶念，作業受果皆名世諦。三界六趣一切有情，婆羅門、剎帝利、毗舍、首陀，我人知見，色法心法如夢所見。
「
【現代漢語翻譯】 現代漢語譯本：能生起勝忍（殊勝的忍耐）、現前忍（當下呈現的忍耐）、遠行忍（長遠修行的忍耐）、不動忍（不為所動的忍耐）、善慧忍（具有智慧的忍耐）、法雲忍（如法雲般覆蓋一切的忍耐）、正覺忍（證悟正覺的忍耐）這七種忍的菩薩，如果能生起一念清凈的信心，這個人就能超越百劫、千劫、無量無邊的恒河沙劫的一切苦難，不會墮入惡道，不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。當時，十億位同名虛空藏菩薩摩訶薩（大菩薩），與無量無數的來集大眾，歡喜踴躍地承受佛的威神力，普遍見到十方恒河沙數諸佛，各自在道場宣說十四種忍，與我世尊所說的沒有差別，他們各自歡喜，如所說的那樣修行般若波羅蜜多（以智慧到達彼岸）。 那時，世尊告訴波斯匿王：『你先前問：『又以何種相貌而安住觀察？』菩薩摩訶薩應當這樣觀察：以幻化的身體去看待幻化的現象，安住于平等，沒有彼此的分別。這樣觀察是爲了教化利益眾生，然而一切有情眾生在久遠的劫數中，最初剎那的意識不同於木頭石頭，生來就具有染污和清凈的性質，各自能成為無量無數染污和清凈意識的根本。從最初剎那不可說劫，乃至金剛終結的剎那，有不可說不可說的意識，產生諸有（存在）和心兩種法——色法稱為色蘊，心法稱為受、想、行、識四蘊——都是積聚的性質，遮蔽了真實。』 『大王！這一個色法能生出無量的色法——眼睛能成為色，耳朵能成為聲，鼻子能成為香，舌頭能成為味，身體能成為觸；堅持的性質稱為地，濕潤的性質稱為水，溫暖的性質稱為火，輕動的性質稱為風；產生五種識的處所，稱為五色根。這樣輾轉相生，一個色法一個心法，能生出不可說無量的色法和心法，都如幻化一般。』 『善男子！有情的感受，是依據世俗的觀點而建立的，有時有，有時無。只是因為有情眾生的妄想憶念，造作行為承受果報，都稱為世俗諦。三界六道一切有情眾生，婆羅門、剎帝利、毗舍、首陀，我人知見，色法心法都如同夢中所見。』
【English Translation】 English version: A Bodhisattva who can generate the seven kinds of forbearance: Superior Forbearance, Present Forbearance, Far-Reaching Forbearance, Immovable Forbearance, Wise Forbearance, Dharma Cloud Forbearance, and Right Enlightenment Forbearance, if they can generate a single thought of pure faith, that person will surpass all the suffering of hundreds of kalpas, thousands of kalpas, and immeasurable, boundless Ganges sand kalpas. They will not fall into evil realms, and will soon attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). At that time, ten billion Bodhisattva Mahasattvas (Great Bodhisattvas) named Akasagarbha, along with immeasurable and countless assembled beings, joyfully and excitedly received the Buddha's majestic power, universally seeing the Buddhas of the ten directions as numerous as the sands of the Ganges, each proclaiming the fourteen kinds of forbearance in their respective Bodhimandas, without any difference from what my World Honored One has said. They each rejoiced, practicing Prajnaparamita (Perfection of Wisdom) as it was taught. Then, the World Honored One said to King Prasenajit: 'You previously asked: 『By what aspect should one dwell and observe?』 A Bodhisattva Mahasattva should observe in this way: using an illusory body to perceive illusory phenomena, dwelling in equality, without any distinction of self and other. Such observation is for the purpose of teaching and benefiting sentient beings. However, all sentient beings, in countless kalpas, from the first moment of consciousness, are different from wood and stone. They are born with both defiled and pure natures, and each can become the root of immeasurable and countless defiled and pure consciousnesses. From the first moment of an inexpressible kalpa, up to the final moment of the diamond, there are inexpressible and countless consciousnesses, giving rise to the two dharmas of existence and mind—the material dharma is called the form aggregate, and the mental dharma is called the four aggregates of feeling, perception, volition, and consciousness—all of which are of an accumulative nature, concealing the truth.』 'Great King! This one material dharma can give rise to immeasurable material dharmas—the eye can become form, the ear can become sound, the nose can become smell, the tongue can become taste, and the body can become touch; the quality of holding is called earth, the quality of moisture is called water, the quality of warmth is called fire, and the quality of lightness and movement is called wind; the places where the five consciousnesses arise are called the five sense organs. In this way, one material dharma and one mental dharma give rise to inexpressible and immeasurable material and mental dharmas, all of which are like illusions.』 'Good man! The feelings of sentient beings are established according to worldly views, sometimes existing and sometimes not. It is only due to the deluded thoughts and recollections of sentient beings that they create actions and receive their consequences, all of which are called worldly truths. All sentient beings in the three realms and six paths, Brahmins, Kshatriyas, Vaishyas, Shudras, and the views of self and others, material dharmas and mental dharmas are all like what is seen in a dream.'
善男子！一切諸名，皆假施設。佛未出前，世諦幻法，無名無義亦無體相；無三界名、善惡果報六趣名字；諸佛出現，為有情故，說於三界、六趣、染凈無量名字。如是一切如呼聲響，諸法相續唸唸不住，剎那剎那非一非異，速起速滅非斷非常，諸有為法如陽焰故，諸法相待，所謂色界、眼界、眼識界，乃至法界、意界、意識界，猶如電光不定相待，有無一異，如第二月，諸法緣成；蘊、處、界法如水上泡，諸法因成。一切有情，俱時因果、異時因果，三世善惡如空中雲。
「善男子！菩薩摩訶薩住無分別，無彼此相，無自他相，常行化利無化利相。是故應知，愚夫垢識，染著虛妄為相所縛；菩薩照見，知如幻士，無有體相但如空花，是為菩薩摩訶薩住利自他如實觀察。」
說是法時，會中無量人、天大眾，有得伏忍、空無生忍，一地、二地乃至十地，無量菩薩得一生補處。
仁王護國般若波羅蜜多經二諦品第四
爾時，波斯匿王白佛言：「世尊！勝義諦中有世俗諦不？若言無者，智不應二；若言有者；智不應一。一二之義，其事云何？」
佛言：「大王！汝於過去龍光王佛法中已問此義，我今無說，汝今無聽，無說無聽是即名為一義二義。汝今諦聽，當爲汝說。」
爾時，世
【現代漢語翻譯】 現代漢語譯本： 善男子！一切名稱，都是假設安立的。在佛陀未出現之前，世俗的虛幻之法，既沒有名稱，也沒有意義，也沒有實體和表象；沒有三界（欲界、色界、無色界）的名稱，沒有善惡果報和六道（地獄、餓鬼、畜生、阿修羅、人、天）的名稱；諸佛出現於世，爲了眾生的緣故，才說有三界、六道、染污和清凈等無量的名稱。這一切都像呼喊的聲音一樣，諸法相續不斷，唸唸不停留，剎那剎那之間既非同一也非相異，迅速生起又迅速滅去，既非斷滅也非恒常，一切有為法都像陽焰一樣虛幻不實，諸法都是相對待而存在的，例如眼界、眼識界，乃至法界、意界、意識界，都像閃電一樣不定，相互依存，有和無、同一和相異，都像第二個月亮一樣虛幻，諸法都是因緣和合而成的；五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、十八界（六根、六塵、六識）等法都像水上的泡沫一樣，諸法都是因緣和合而成的。一切有情，同時的因果、不同時的因果，三世（過去、現在、未來）的善惡都像空中的雲彩一樣變幻不定。 善男子！菩薩摩訶薩安住于無分別的境界，沒有彼此的對立，沒有自己和他人的對立，常常行菩薩道利益眾生，卻不執著于利益眾生的表象。所以應當知道，愚癡凡夫的污垢意識，執著于虛妄的表象而被束縛；菩薩則能明察，知道一切都像幻術師所變現的一樣，沒有實體和表象，只像空中的花朵一樣虛幻，這就是菩薩摩訶薩安住于利益自己和利益他人的如實觀察。 當宣說此法時，法會中無量的人天大眾，有的證得了伏忍（降伏煩惱的忍辱）、空無生忍（證悟諸法空性，不生不滅的忍辱），有的證得了一地、二地乃至十地，無量的菩薩證得了一生補處（下一生將成佛的菩薩）。 《仁王護國般若波羅蜜多經》二諦品第四 這時，波斯匿王問佛說：『世尊！在勝義諦（真理的最高境界）中，有世俗諦（相對的真理）嗎？如果說沒有，那麼智慧就不應該是二元的；如果說有，那麼智慧就不應該是一元的。這一和二的意義，究竟是怎麼回事呢？』 佛說：『大王！你過去在龍光王佛的教法中已經問過這個問題了，我那時沒有說，你那時也沒有聽，沒有說也沒有聽，這就是一義和二義。你現在仔細聽，我將為你解說。』 這時，世尊
【English Translation】 English version: Good man! All names are provisional designations. Before the appearance of the Buddha, the illusory phenomena of the mundane world had no names, no meanings, and no substance or form; there were no names for the three realms (desire realm, form realm, formless realm), no names for good and evil karmic retributions, and no names for the six paths of existence (hell, hungry ghosts, animals, asuras, humans, and gods). When the Buddhas appear in the world, for the sake of sentient beings, they speak of the three realms, the six paths, defilement, purity, and countless other names. All of these are like echoes of sounds; all phenomena are continuous, moment after moment without ceasing, each instant neither the same nor different, arising quickly and vanishing quickly, neither annihilated nor permanent. All conditioned phenomena are like mirages, and all phenomena exist in relation to each other, such as the eye realm, the eye consciousness realm, and even the dharma realm, the mind realm, and the mind consciousness realm, which are like flashes of lightning, uncertain and interdependent. Existence and non-existence, sameness and difference, are like a second moon, illusory. All phenomena are formed by conditions; the five aggregates (form, feeling, perception, mental formations, and consciousness), the twelve sense bases (the six sense organs and the six sense objects), and the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses) are like bubbles on water. All phenomena are formed by causes. All sentient beings, simultaneous causes and effects, and non-simultaneous causes and effects, the good and evil of the three times (past, present, and future) are like clouds in the sky, constantly changing. Good man! Bodhisattva Mahasattvas abide in non-discrimination, without the duality of self and other, constantly practicing to benefit sentient beings without attachment to the appearance of benefiting them. Therefore, it should be known that the defiled consciousness of foolish beings is attached to illusory appearances and is bound by them; Bodhisattvas, however, see clearly, knowing that everything is like the illusions created by a magician, without substance or form, like empty flowers. This is how Bodhisattva Mahasattvas abide in the true observation of benefiting themselves and others. When this Dharma was being taught, countless people and heavenly beings in the assembly attained the forbearance of subduing (the forbearance of subduing afflictions), the forbearance of non-arising (the forbearance of realizing the emptiness of all phenomena, neither arising nor ceasing), some attained the first, second, and even tenth Bodhisattva grounds, and countless Bodhisattvas attained the position of being one lifetime away from Buddhahood (Bodhisattvas who will become Buddhas in their next life). The Fourth Chapter on the Two Truths from the Prajnaparamita Sutra of the Benevolent Kings Protecting the Nation At that time, King Prasenajit said to the Buddha, 'World Honored One! In the ultimate truth (the highest realm of truth), is there conventional truth (relative truth)? If you say there is not, then wisdom should not be dual; if you say there is, then wisdom should not be singular. What is the meaning of one and two?' The Buddha said, 'Great King! You have already asked this question in the teachings of the Buddha Longguangwang in the past. At that time, I did not speak, and you did not listen. Not speaking and not listening is the meaning of one and two. Now listen carefully, and I will explain it to you.' At that time, the World Honored One
尊即說偈言：
「無相勝義諦， 體非自他作， 因緣如幻有， 亦非自他作。 法性本無性。 勝義諦空如。 諸有幻有法。 三假集假有。 無無諦實無， 寂滅勝義空， 諸法因緣有， 有無義如是， 有無本自二， 譬如牛二角， 照解見無二， 二諦常不即。 解心見無二， 求二不可得， 非謂二諦一， 一亦不可得， 于解常自一， 于諦常自二， 了達此一二， 真入勝義諦。 世諦幻化起， 譬如虛空花， 如影如毛輪， 因緣故幻有。 幻化見幻化， 愚夫名幻諦， 幻師見幻法， 諦幻悉皆無。 若瞭如是法， 即解一二義， 遍於一切法， 應作如是觀。
「大王！菩薩摩訶薩住勝義諦化諸有情，佛及有情一而無二。何以故？有情、菩提此二皆空。以有情空得置菩提空，以菩提空得置有情空，以一切法空空故空。何以故？般若無相，二諦皆空，謂從無明至一切智，無自相無他相，于第一義見無所見，若有修行亦不取著，若不修行亦不取著，非行非不行亦不取著，於一切法皆不取著。菩薩未成佛，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。何以故？于第一義而無二故，諸佛如來與一切法悉皆如故。」
【現代漢語翻譯】 現代漢語譯本： 尊者於是說了偈語： 『無相的勝義諦（paramārtha-satya，最高真理），其本體不是自己產生也不是由他產生， 因緣和合的現象如同幻象般存在，也不是自己產生也不是由他產生。 法的本性本來就是無自性的，勝義諦的空性就是如此。 所有如幻象般存在的法，都是由三種虛假（三假）和合而成的虛假存在。 沒有所謂的「無」的真實存在，寂滅的勝義諦是空性的， 諸法都是因緣和合而有的，有和無的意義就是這樣。 有和無本來就是二元的，就像牛的兩隻角一樣， 通過智慧的照見，會發現它們並非二元對立，世俗諦（saṃvṛti-satya，相對真理）和勝義諦永遠不是同一的。 當理解的心不再執著於二元對立，去尋求二元對立是不可得的， 並不是說二諦就是一，而一也是不可得的， 在理解上，它們始終是統一的，在真理上，它們始終是二元的， 如果能了達這一和二的關係，就能真正進入勝義諦。 世俗諦如同幻化般產生，就像虛空中的花朵一樣， 又像影子和旋轉的火輪，都是因緣和合而產生的幻象。 幻象看到幻象，愚昧的人稱之為幻象的真理， 幻術師看到幻術的法，知道幻象和真理都是不存在的。 如果能理解這樣的法，就能理解一和二的意義， 對於一切法，都應該這樣去觀察。 『大王！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）安住于勝義諦來教化眾生，佛和眾生是一體不二的。為什麼呢？因為眾生和菩提（bodhi，覺悟）這兩者都是空性的。以眾生的空性來安立菩提的空性，以菩提的空性來安立眾生的空性，因為一切法都是空性的，所以空性也是空性的。為什麼呢？因為般若（prajñā，智慧）是無相的，二諦都是空性的，從無明（avidyā，無知）到一切智（sarvajñā，一切智慧），沒有自相也沒有他相，在第一義諦（paramārtha，最高真理）中，沒有能見和所見。如果有修行，也不執著于修行；如果沒有修行，也不執著于不修行；非修行非不修行，也不執著。對於一切法都不執著。菩薩在沒有成佛時，把菩提看作是煩惱；菩薩成佛時，把煩惱看作是菩提。為什麼呢？因為在第一義諦中，沒有二元對立，諸佛如來和一切法都是如如不動的。』
【English Translation】 English version: The Venerable One then spoke in verse: 'The unsurpassed ultimate truth (paramārtha-satya), its essence is neither self-made nor made by another, Phenomena arising from conditions are like illusions, neither self-made nor made by another. The nature of dharmas is originally without self-nature, the emptiness of the ultimate truth is like this. All illusory dharmas are illusory existences arising from the aggregation of three falsities (tri-mithya). There is no real existence of 'non-existence', the quiescence of the ultimate truth is emptiness, All dharmas arise from conditions, the meaning of existence and non-existence is like this. Existence and non-existence are originally dual, like the two horns of a cow, Through the illumination of wisdom, it is seen that they are not dualistic, the conventional truth (saṃvṛti-satya) and the ultimate truth are never the same. When the understanding mind is free from dualistic attachment, seeking duality is unattainable, It is not that the two truths are one, and one is also unattainable, In understanding, they are always one, in truth, they are always dual, If one understands this relationship of one and two, one truly enters the ultimate truth. The conventional truth arises like an illusion, like flowers in the sky, Like a shadow and a spinning fire wheel, they are illusory existences arising from conditions. Illusions see illusions, the ignorant call it the truth of illusion, The illusionist sees the dharmas of illusion, knowing that both illusion and truth are non-existent. If one understands such dharmas, one understands the meaning of one and two, Regarding all dharmas, one should contemplate in this way. 'Great King! A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva) dwells in the ultimate truth to teach sentient beings, the Buddha and sentient beings are one and not two. Why is that? Because both sentient beings and bodhi (bodhi, enlightenment) are empty. The emptiness of sentient beings establishes the emptiness of bodhi, and the emptiness of bodhi establishes the emptiness of sentient beings, because all dharmas are empty, therefore emptiness is also empty. Why is that? Because prajñā (prajñā, wisdom) is without characteristics, both truths are empty, from ignorance (avidyā, ignorance) to all-knowing wisdom (sarvajñā, all-knowing wisdom), there is no self-characteristic nor other-characteristic, in the ultimate truth (paramārtha, highest truth), there is no seer nor seen. If there is practice, one does not cling to practice; if there is no practice, one does not cling to non-practice; neither practice nor non-practice, one does not cling. One does not cling to any dharma. A bodhisattva before becoming a Buddha sees bodhi as affliction; when a bodhisattva becomes a Buddha, he sees affliction as bodhi. Why is that? Because in the ultimate truth, there is no duality, all Buddhas and all dharmas are thus, unmoving.'
波斯匿王白佛言：「十方諸佛、一切菩薩，云何不離文字而行實相？」
佛言：「大王！文字者，謂契經、應頌、記別、諷誦、自說、緣起、譬喻、本事、本生、方廣、希有、論議，所有宣說音聲，語言，文字，章句，一切皆如，無非實相；若取文字相者，即非實相。
「大王！修實相者，如文字修。實相即是諸佛智母，一切有情根本智母，此即名為一切智體。諸佛未成佛，與當佛為智母；諸佛已成佛，即為一切智。未得為性，已得為智。三乘般若，不生不滅，自性常住。一切有情，此為覺性。若菩薩不著文字、不離文字，無文字相非無文字，能如是修不見修相，是即名為修文字者，而能得於般若真性，是為般若波羅蜜多。
「大王！菩薩摩訶薩護佛果、護十地行、護化有情，為若此也。」
波斯匿王白佛言：「真性是一，有情品類根行無量，法門為一、為無量耶？」
佛言：「大王！法門非一亦非無量。何以故？由諸有情色法、心法，五取蘊相、我人知見，種種根行品類無邊，法門隨根亦有無量。此諸法性，非相非無相而非無量。若菩薩隨諸有情見一見二，是即不見一二之義——了知一二非一非二，即勝義諦；取著一二若有若無，即世俗諦——是故法門非一非二。
「大
【現代漢語翻譯】 現代漢語譯本：波斯匿王對佛說：『十方諸佛、一切菩薩，如何才能不脫離文字而修行實相呢？』 佛說：『大王！文字指的是契經（佛陀所說的教義）、應頌（以詩歌形式表達的教義）、記別（對弟子未來成就的預言）、諷誦（反覆吟誦的教義）、自說（佛陀不請自說的教義）、緣起（事物相互依存的道理）、譬喻（用故事或比喻說明教義）、本事（佛陀過去世的經歷）、本生（佛陀前世的修行故事）、方廣（廣大的教義）、希有（稀有難得的教義）、論議（對教義的討論），所有宣說的音聲、語言、文字、章句，一切都如實不虛，無一不是實相；如果執著于文字的表象，那就不是實相了。 『大王！修行實相的人，應當像對待文字一樣修行。實相是諸佛智慧的母親，是一切有情眾生根本智慧的母親，這就是一切智慧的本體。諸佛在未成佛時，以及將要成佛時，實相是他們的智慧之母；諸佛已經成佛，實相就是一切智慧。未獲得時是本性，已獲得時是智慧。三乘（聲聞乘、緣覺乘、菩薩乘）的般若智慧，不生不滅，自性常住。一切有情眾生，都具有這種覺悟的本性。如果菩薩不執著于文字，也不脫離文字，不執著于文字的表象，也不否定文字的作用，能夠這樣修行，不執著于修行的表象，這就是修行文字的人，能夠獲得般若的真性，這就是般若波羅蜜多（到達智慧彼岸）。』 『大王！菩薩摩訶薩（偉大的菩薩）守護佛的果位，守護十地（菩薩修行的十個階段）的修行，守護教化有情眾生，就是爲了這個。』 波斯匿王對佛說：『真性只有一個，而有情眾生的品類和根性卻有無量，那麼法門是一還是無量呢？』 佛說：『大王！法門既不是一也不是無量。為什麼呢？因為諸有（存在）的法、心法，五取蘊（色、受、想、行、識）的表象，我人知見，種種根性和品類無邊無際，法門也隨著眾生的根性而有無量。這些法的本性，既不是有相也不是無相，也不是無量。如果菩薩隨著有情眾生看到一或二，那就是沒有看到一二的真正含義——了知一二既不是一也不是二，這就是勝義諦（最高的真理）；執著於一二，認為它是有或無，那就是世俗諦（相對的真理）——所以法門既不是一也不是二。 『大王！』
【English Translation】 English version: King Prasenajit said to the Buddha, 'How do the Buddhas of the ten directions and all the Bodhisattvas practice the true nature of reality without departing from words?' The Buddha said, 'Great King, words refer to the sutras (teachings spoken by the Buddha), verses (teachings expressed in poetic form), predictions (prophecies of disciples' future achievements), recitations (repeated chanting of teachings), self-utterances (teachings spoken by the Buddha without being asked), dependent origination (the principle of interconnectedness), parables (using stories or metaphors to explain teachings), past lives (the Buddha's experiences in past lives), birth stories (stories of the Buddha's past lives), expansive teachings (vast teachings), rare teachings (rare and precious teachings), and discussions (debates on teachings). All the sounds, languages, words, and phrases that are spoken are all true and not false, and none are not the true nature of reality. If one clings to the appearance of words, then it is not the true nature of reality.' 'Great King, those who cultivate the true nature of reality should cultivate it like they treat words. The true nature of reality is the mother of the wisdom of all Buddhas, the mother of the fundamental wisdom of all sentient beings, and this is the essence of all wisdom. When Buddhas have not yet become Buddhas, and when they are about to become Buddhas, the true nature of reality is their mother of wisdom. When Buddhas have already become Buddhas, the true nature of reality is all wisdom. When it is not yet attained, it is nature; when it is attained, it is wisdom. The prajna (wisdom) of the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) is neither born nor dies, and its self-nature is permanent. All sentient beings possess this nature of awakening. If a Bodhisattva does not cling to words, nor depart from words, does not cling to the appearance of words, nor deny the function of words, and can cultivate in this way without clinging to the appearance of cultivation, then this is a person who cultivates words, and can attain the true nature of prajna, which is the Prajnaparamita (perfection of wisdom).' 'Great King, the Bodhisattva Mahasattva (great Bodhisattva) protects the fruit of Buddhahood, protects the practice of the ten bhumis (ten stages of Bodhisattva practice), and protects the teaching and transformation of sentient beings, and this is for this purpose.' King Prasenajit said to the Buddha, 'The true nature is one, but the categories and roots of sentient beings are immeasurable. Is the Dharma gate one or immeasurable?' The Buddha said, 'Great King, the Dharma gate is neither one nor immeasurable. Why? Because the dharmas (existences) of all beings, the mind dharmas, the appearances of the five aggregates (form, feeling, perception, mental formations, and consciousness), the views of self and others, and the various roots and categories are boundless, so the Dharma gate is also immeasurable according to the roots of sentient beings. The nature of these dharmas is neither with appearance nor without appearance, nor is it immeasurable. If a Bodhisattva sees one or two according to sentient beings, then they have not seen the true meaning of one or two—understanding that one or two is neither one nor two, this is the ultimate truth (paramartha satya); clinging to one or two, thinking it is existent or non-existent, this is the conventional truth (samvriti satya)—therefore, the Dharma gate is neither one nor two.' 'Great King!'
王！一切諸佛說般若波羅蜜多，我今說般若波羅蜜多無二無別。汝等大眾，受持、讀誦、如說修行，即為受持諸佛之法。
「大王！此般若波羅蜜多功德無量，若有恒河沙不可說諸佛，是一一佛教化無量不可說有情，是一一有情皆得成佛，是諸佛等復教化無量不可說有情亦皆成佛，是諸佛等所說般若波羅蜜多，有無量不可說那庾多億偈，說不可盡。于諸偈中而取一偈分為千分，復于千分而說一分，句義功德尚無窮盡，何況如是無量句義所有功德。若有人能於此經中起一念凈信，是人即超百劫、千劫、百千萬劫生死苦難，何況書寫、受持、讀誦、為人解說所得功德，即與十方一切諸佛等無有異。當知此人，諸佛護念，不久當成阿耨多羅三藐三菩提。」
說是法時，有十億人得三空忍，百萬億人得大空忍，無量菩薩得住十地。
仁王護國般若波羅蜜多經卷上 大正藏第 08 冊 No. 0246 仁王護國般若波羅蜜多經
仁王護國般若波羅蜜多經卷下
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯
護國品第五
爾時，世尊告波斯匿王等諸大國王：「諦聽，諦聽！我為汝等說護國法。一切國土若欲亂時，有諸
【現代漢語翻譯】 現代漢語譯本 王啊！一切諸佛所說的般若波羅蜜多（prajnaparamita，智慧的完美），我今天所說的般若波羅蜜多也是無二無別的。你們大眾，受持、讀誦、如所說的那樣修行，就是受持諸佛的教法。 大王！這般若波羅蜜多的功德無量無邊。如果有像恒河沙那樣多不可說的諸佛，每一位佛都教化無量不可說的有情眾生，每一位有情眾生都得以成佛。這些成佛的諸佛又教化無量不可說的有情眾生，也全都成佛。這些諸佛所說的般若波羅蜜多，有無量不可說的那由他億偈（nayuta，數量單位，億的十萬倍），說也說不盡。在這些偈頌中取出一偈，分為千份，再從千份中說出一份，其句義功德尚且無窮無盡，何況像這樣無量句義所具有的功德呢？如果有人能在這部經中生起一念清凈的信心，這個人就能超越百劫、千劫、百千萬劫的生死苦難，更何況是書寫、受持、讀誦、為他人解說所得到的功德，這與十方一切諸佛的功德是等同沒有差別的。應當知道這個人，諸佛都會護念他，不久之後就會成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 當佛陀宣說此法時，有十億人證得三空忍（samatha-vipasyana-ksanti，對空性的三種忍受），百萬億人證得大空忍，無量菩薩證得安住十地（dasabhumi，菩薩修行的十個階段）。 《仁王護國般若波羅蜜多經》捲上 大正藏第 08 冊 No. 0246 《仁王護國般若波羅蜜多經》 《仁王護國般若波羅蜜多經》卷下 開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯 護國品第五 那時，世尊告訴波斯匿王（Prasenajit，古印度憍薩羅國國王）等各位大國王：『仔細聽，仔細聽！我為你們宣說護國之法。一切國土如果將要發生動亂，會有各種各樣的'
【English Translation】 English version O King! All Buddhas speak of Prajnaparamita (the perfection of wisdom), and the Prajnaparamita I speak of today is no different. You, the assembly, by upholding, reciting, and practicing as taught, are upholding the Dharma of all Buddhas. O Great King! The merit of this Prajnaparamita is immeasurable. If there were as many Buddhas as the sands of the Ganges, each Buddha would teach countless unspeakable sentient beings, and each of these sentient beings would attain Buddhahood. These Buddhas who have attained Buddhahood would then teach countless unspeakable sentient beings, and they would all attain Buddhahood as well. The Prajnaparamita spoken by these Buddhas has countless unspeakable nayuta (a unit of large number) billions of verses, which cannot be fully expressed. If one were to take one verse from these verses and divide it into a thousand parts, and then speak of one part of that thousand, the merit of its meaning would still be inexhaustible. How much more so the merit of all the countless meanings like this? If someone can generate even one thought of pure faith in this sutra, that person will transcend the suffering of birth and death for hundreds, thousands, or hundreds of millions of kalpas (aeons). How much more merit will be gained by writing, upholding, reciting, and explaining it to others? This merit is equal to that of all the Buddhas in the ten directions. Know that this person will be protected by all the Buddhas, and will soon attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). When the Buddha was speaking this Dharma, ten billion people attained the three ksanti (patience) of emptiness, one hundred million billion people attained the great ksanti of emptiness, and countless Bodhisattvas attained the stage of dwelling in the ten bhumis (ten stages of Bodhisattva practice). The Upper Scroll of the 'Benevolent Kings' Prajnaparamita Sutra' Taisho Tripitaka Volume 08, No. 0246, 'Benevolent Kings' Prajnaparamita Sutra' The Lower Scroll of the 'Benevolent Kings' Prajnaparamita Sutra' Translated by Tripitaka Master Amoghavajra of the Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advanced Official, Minister of the Court of State Ceremonial, Duke of Su, with a fief of 3,000 households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous name of Great Mirror, and the title of Great Wisdom. Chapter Five: Protecting the Nation At that time, the World Honored One said to King Prasenajit and the other great kings: 'Listen carefully, listen carefully! I will explain the Dharma for protecting the nation to you. If any country is about to fall into chaos, there will be various'
災難，賊來破壞。汝等諸王，應當受持，讀誦此般若波羅蜜多，嚴飾道場，置百佛像、百菩薩像、百師子座，請百法師解說此經。于諸座前燃種種燈，燒種種香，散諸雜花，廣大供養衣服、臥具、飲食、湯藥、房舍、床座一切供事；每日二時講讀此經。若王、大臣，比丘、比丘尼、優婆塞、優婆夷，聽受、讀誦、如法修行，災難即滅。
「大王！諸國土中有無量鬼神，一一復有無量眷屬，若聞是經，護汝國土。若國欲亂，鬼神先亂；鬼神亂故，即萬人亂——當有賊起，百姓喪亡；國王、大子、王子、百官互相是非。天地變怪，日月眾星失時失度，大火、大水及大風等，是諸難起，皆應受持、講說此般若波羅蜜多。若於是經受持、讀誦，一切所求官位富饒，男女慧解行來隨意，人天果報皆得滿足，疾疫厄難即得除愈，杻械枷鎖撿系其身皆得解脫，破四重戒、作五逆罪及毀諸戒無量過咎悉得消滅。
「大王！往昔過去釋提桓因為頂生王，領四軍眾來上天宮欲滅帝釋。時彼天主即依過去諸佛教法，敷百高座，請百法師講讀般若波羅蜜多經。頂生即退，天眾安樂。
「大王！昔天羅國王，有一太子名曰斑足，登王位時，有外道師名為善施，與王灌頂，乃令斑足取千王頭，以祀冢間摩訶迦羅大黑天神。自登王
【現代漢語翻譯】 現代漢語譯本：災難，盜賊來破壞。你們這些國王，應當受持、讀誦這部《般若波羅蜜多》（Prajnaparamita，智慧的完美）經典，莊嚴佈置道場，安置一百尊佛像、一百尊菩薩像、一百個獅子座，請一百位法師講解這部經典。在這些座位前點燃各種燈，焚燒各種香，散佈各種雜花，廣泛供養衣服、臥具、飲食、湯藥、房舍、床座等一切供品；每天早晚兩次講讀這部經典。如果國王、大臣、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士）聽受、讀誦、如法修行，災難就會立即消除。 大王！各個國土中有無數鬼神，每一個鬼神又有無數眷屬，如果他們聽到這部經典，就會護佑你的國土。如果國家將要發生動亂，鬼神會先發生混亂；鬼神混亂，就會導致萬人混亂——那時會有盜賊興起，百姓喪亡；國王、太子、王子、百官之間會互相爭鬥。天地會出現變異，日月星辰會失去正常的執行規律，大火、大水以及大風等災難會發生，這些都應該通過受持、講解這部《般若波羅蜜多》來化解。如果有人受持、讀誦這部經典，一切所求的官位、財富、男女、智慧、行為都能如願以償，人天果報都能得到滿足，疾病和災難會立即消除，枷鎖和鐐銬等束縛身體的刑具都會解脫，破四重戒、犯五逆罪以及毀壞各種戒律的無量過錯都能消滅。 大王！過去，釋提桓因（Sakra devanam Indra，帝釋天）曾經作為頂生王，率領四軍攻打天宮，想要消滅帝釋。當時，帝釋天主就依照過去諸佛的教法，佈置一百個高座，請一百位法師講解《般若波羅蜜多經》。頂生王隨即退兵，天眾得以安樂。 大王！過去，天羅國王有一位太子名叫斑足，當他登上王位時，有一位外道師名叫善施，為他舉行灌頂儀式，並讓斑足取一千個國王的頭顱，用來祭祀墳墓間的摩訶迦羅（Mahakala，大黑天）神。自從他登上王位
【English Translation】 English version: Disasters, thieves come to destroy. You kings, should uphold, recite this Prajnaparamita (the perfection of wisdom), adorn the Bodhimanda (place of enlightenment), place one hundred Buddha statues, one hundred Bodhisattva statues, one hundred lion thrones, and invite one hundred Dharma masters to explain this sutra. In front of these seats, light various lamps, burn various incenses, scatter various flowers, and make extensive offerings of clothing, bedding, food, medicine, houses, beds, and all other necessities; read and recite this sutra twice daily. If kings, ministers, bhiksus (monks), bhiksunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners) listen, receive, recite, and practice according to the Dharma, disasters will immediately cease. Great King! In various countries, there are countless ghosts and spirits, each with countless retinues. If they hear this sutra, they will protect your country. If a country is about to be in turmoil, the ghosts and spirits will first be in chaos; because of the chaos of the ghosts and spirits, ten thousand people will be in chaos—then thieves will arise, and the people will perish; the king, crown prince, princes, and officials will fight among themselves. Heaven and earth will change strangely, the sun, moon, and stars will lose their proper times and courses, and great fires, great floods, and great winds will arise. These disasters should all be resolved by upholding and explaining this Prajnaparamita. If one upholds and recites this sutra, all desired positions, wealth, men, women, wisdom, and actions will be fulfilled, the rewards of humans and gods will be satisfied, diseases and calamities will be immediately cured, shackles and fetters that bind the body will be released, and the immeasurable faults of breaking the four major precepts, committing the five heinous crimes, and destroying various precepts will all be extinguished. Great King! In the past, Sakra devanam Indra (the lord of the gods) was once King Topknot, leading four armies to attack the heavenly palace, wanting to destroy Sakra. At that time, the lord of the gods, Sakra, followed the teachings of the past Buddhas, arranged one hundred high seats, and invited one hundred Dharma masters to explain the Prajnaparamita Sutra. King Topknot then retreated, and the heavenly beings were at peace. Great King! In the past, the king of Tianluo had a prince named Ban Zu. When he ascended the throne, an externalist teacher named Shan Shi performed an initiation ceremony for him and ordered Ban Zu to take the heads of a thousand kings to sacrifice to the Mahakala (the Great Black Heaven) god in the tombs. Since he ascended the throne
位，已得九百九十九王，唯少一王。北行萬里，乃得一王名曰普明。其普明王白斑足言：『愿聽一日禮敬三寶、飯食沙門。』斑足聞已即便許之。其王乃依過去諸佛所說教法，敷百高座，請百法師，一日二時講說般若波羅蜜多八千億偈。時彼眾中第一法師，為普明王而說偈言：
「『劫火洞然， 大千俱壞， 須彌巨海， 磨滅無餘。 梵釋天龍， 諸有情等， 尚皆殄滅， 何況此身。 生老病死， 憂悲苦惱， 怨親逼迫， 能與愿違， 愛慾結使， 自作瘡疣。 三界無安。 國有何樂？ 有為不實， 從因緣起， 盛衰電轉， 暫有即無。 諸界趣生， 隨業緣現， 如影如響， 一切皆空。 識由業漂， 乘四大起， 無明愛縛， 我我所生。 識隨業遷， 身即無主； 應知國土， 幻化亦然。』
「爾時法師說此偈已，時普明王聞法悟解，證空三昧，王諸眷屬得法眼空。其王即便詣天羅國，諸王眾中而作是言：『仁等！今者就命時到。悉應誦持過去諸佛所說般若波羅蜜多偈。』諸王聞已亦皆悟解，得空三昧，各各誦持。時斑足王問諸王言：『汝等今者皆誦何法？』
「爾時普明即以上偈答斑足王
【現代漢語翻譯】 現代漢語譯本 有一位（國王），已經得到了九百九十九個王國，只差一個王國。他向北行走了萬里，得到一個名為普明（意為普遍光明）的國王。普明王對斑足（意為有斑點的腳）說：『我希望有一天能禮敬三寶（佛、法、僧），供養僧人齋飯。』斑足聽后就答應了他。普明王於是按照過去諸佛所說的教法，設定了一百個高座，請來一百位法師，一天兩次講說《般若波羅蜜多》（意為以智慧到達彼岸）的八千億偈頌。當時，他們之中第一位法師，為普明王說了以下偈頌： 『劫火燃燒，整個大千世界都將毀滅，須彌山（意為妙高山）和巨大的海洋，都將磨滅無餘。梵天（意為清凈天）、釋天（意為帝釋天）、天龍（天上的龍）以及一切有情眾生，尚且都會消亡，何況這區區之身呢？生老病死，憂愁悲傷苦惱，怨恨和親近的逼迫，願望和現實的違背，愛慾的束縛，都是自己造成的瘡疤。三界（欲界、色界、無色界）沒有安寧。國家又有什麼快樂可言呢？有為法（由因緣和合而生的事物）是不真實的，從因緣而生起，盛衰變化如閃電一般，暫時存在隨即消失。諸界（三界）眾生的輪迴，都隨著業力因緣而顯現，如同影子和回聲，一切都是空無。意識隨著業力漂流，依靠四大（地、水、火、風）而生起，被無明（意為不明白真理）和愛慾所束縛，產生了我執和我所執。意識隨著業力而遷移，身體本身沒有主宰；應當知道國土，也如同幻化一般。』 當時，法師說完這偈頌后，普明王聽聞佛法，領悟了真諦，證得了空三昧（意為空的禪定）。國王和他的眷屬都獲得了法眼空（意為能看透事物本質的智慧）。普明王隨即前往天羅國，在眾王之中說道：『各位！現在我們壽命將盡。都應當誦持過去諸佛所說的《般若波羅蜜多》偈頌。』眾王聽后也都領悟了真諦，證得了空三昧，各自誦持。當時，斑足王問眾王說：『你們現在都誦持什麼法？』 當時，普明王就用上面的偈頌回答了斑足王。
【English Translation】 English version There was one (king) who had already obtained nine hundred and ninety-nine kingdoms, lacking only one. He traveled ten thousand miles north and obtained a king named Puming (meaning Universal Brightness). King Puming said to Banzu (meaning Spotted Foot): 『I wish to have one day to pay homage to the Three Jewels (Buddha, Dharma, Sangha) and offer food to the monks.』 Banzu, upon hearing this, immediately agreed. King Puming then, according to the teachings of the past Buddhas, set up one hundred high seats and invited one hundred Dharma masters to lecture on the Prajnaparamita (meaning Perfection of Wisdom) of eight billion verses twice a day. At that time, the first Dharma master among them spoke the following verse for King Puming: 『When the fire of the kalpa (eon) blazes, the entire great chiliocosm will be destroyed, Mount Sumeru (meaning Wondrous High Mountain) and the vast oceans will be obliterated without a trace. Brahma (meaning Pure Heaven), Shakra (meaning Lord of Gods), the Nagas (heavenly dragons), and all sentient beings will perish, let alone this mere body? Birth, old age, sickness, and death, sorrow, grief, and suffering, the oppression of enemies and loved ones, the conflict between wishes and reality, the bondage of desire, are all self-inflicted wounds. The Three Realms (Desire Realm, Form Realm, Formless Realm) have no peace. What happiness can there be in a kingdom? Conditioned phenomena (things arising from causes and conditions) are unreal, arising from causes and conditions, their rise and fall are like lightning, existing temporarily and then disappearing. The cycle of beings in all realms arises according to karmic conditions, like shadows and echoes, everything is empty. Consciousness drifts with karma, arises from the four elements (earth, water, fire, wind), bound by ignorance (meaning not understanding the truth) and desire, giving rise to the attachment to self and what belongs to self. Consciousness moves with karma, the body itself has no master; one should know that the country is also like an illusion.』 At that time, after the Dharma master finished reciting this verse, King Puming, upon hearing the Dharma, understood the truth and attained the Samadhi of Emptiness (meaning meditation on emptiness). The king and his retinue all obtained the Dharma Eye of Emptiness (meaning the wisdom to see through the essence of things). King Puming then went to the kingdom of Tianluo and said among the kings: 『Everyone! Now our lives are coming to an end. We should all recite the verses of the Prajnaparamita spoken by the past Buddhas.』 Upon hearing this, the kings also understood the truth, attained the Samadhi of Emptiness, and recited them individually. At that time, King Banzu asked the kings: 『What Dharma are you all reciting now?』 At that time, King Puming answered King Banzu with the above verse.
，王聞是法亦證空定，歡喜踴躍告諸王言：『我為外道邪師所誤，非汝等咎；汝各還國，當請法師解說般若波羅蜜多。』時斑足王以國付弟，出家為道，得無生法忍。
「大王！過去復有五千國王常誦此經，現生獲報；汝等十六諸大國王，修護國法，應當如是受持、讀誦、解說此經；若未來世諸國王等，為欲護國護自身者，亦應如是受持、讀誦、解說此經。」
說是法時，無量人眾得不退轉，阿修羅等得生天上，無量無數欲、色諸天得無生忍。
仁王護國般若波羅蜜多經不思議品第六
爾時十六國王及諸大眾，聞佛說此般若波羅蜜多甚深句義，歡喜踴躍，散百萬億眾寶蓮花，于虛空中成寶花座；十方諸佛無量大眾，共坐此座，說般若波羅蜜多。是諸大眾持十千金蓮華，散釋迦牟尼佛上，合成花輪蓋諸大眾；復散八萬四千芬陀利花，于虛空中成白雲臺，臺中光明王佛與十方諸佛、無量大眾，演說般若波羅蜜多。是諸大眾，持曼陀羅花，散釋迦牟尼佛及諸眾會；復散曼殊沙花，于虛空中變作金剛寶城，城中師子奮迅王佛共十方諸佛、大菩薩眾，演說勝義般若波羅蜜多。復散無量天諸妙花，于虛空中成寶云蓋，遍覆三千大千世界，是花蓋中雨恒河沙花，從空而下。
時波斯匿王及諸大眾，見
【現代漢語翻譯】 現代漢語譯本：國王們聽聞此法，也證得了空定，歡喜踴躍地告訴眾國王說：『我被外道邪師所迷惑，這不是你們的過錯；你們各自回國，應當請法師來解說《般若波羅蜜多》。』當時，斑足王將國事託付給弟弟，出家修道，證得了無生法忍（對諸法不生不滅的真理的領悟）。 『大王！過去曾有五千位國王經常誦讀此經，今生就獲得了福報；你們十六位大國王，修習護國之法，應當像這樣受持、讀誦、解說此經；如果未來世的國王們，爲了護國護身，也應當像這樣受持、讀誦、解說此經。』 在宣說此法時，無數人眾獲得了不退轉（不會再退回凡夫境界）的果位，阿修羅（一種神道生物）等眾生得以升到天上，無數欲界、色界諸天證得了無生忍。 《仁王護國般若波羅蜜多經》不思議品第六 當時，十六位國王及諸大眾，聽聞佛陀宣說這《般若波羅蜜多》甚深句義，歡喜踴躍，散佈百萬億眾寶蓮花，在虛空中形成寶花座；十方諸佛和無量大眾，共同坐在這個寶座上，宣說《般若波羅蜜多》。這些大眾手持十千金蓮花，散在釋迦牟尼佛身上，合成花輪覆蓋著大眾；又散佈八萬四千芬陀利花（白色蓮花），在虛空中形成白雲臺，臺中光明王佛與十方諸佛、無量大眾，演說《般若波羅蜜多》。這些大眾，手持曼陀羅花（天界花），散在釋迦牟尼佛及諸眾會；又散佈曼殊沙花（紅色天界花），在虛空中變化成金剛寶城，城中師子奮迅王佛與十方諸佛、大菩薩眾，演說勝義《般若波羅蜜多》。又散佈無量天界各種美妙的花，在虛空中形成寶云蓋，遍覆三千大千世界，這花蓋中降下恒河沙數的花，從空中而下。 當時，波斯匿王及諸大眾，見到
【English Translation】 English version: The kings, having heard this Dharma, also attained the Samadhi of Emptiness, and joyfully proclaimed to the other kings: 『I was misled by heretical teachers, it is not your fault; you should each return to your kingdoms and invite Dharma masters to explain the Prajna Paramita.』 At that time, King Banzu entrusted his kingdom to his younger brother, renounced the world to practice the Way, and attained the forbearance of non-origination (the realization of the truth that all phenomena are neither created nor destroyed). 『Great Kings! In the past, there were five thousand kings who constantly recited this sutra, and they received blessings in their present lives; you sixteen great kings, who cultivate the Dharma of protecting the nation, should likewise uphold, recite, and explain this sutra; if future kings, for the sake of protecting their nations and themselves, should also likewise uphold, recite, and explain this sutra.』 While this Dharma was being expounded, countless people attained the stage of non-retrogression (the state of not falling back to the ordinary realm), Asuras (a type of divine being) and others were reborn in the heavens, and countless beings in the desire and form realms attained the forbearance of non-origination. The Sixth Chapter, Inconceivable, of the Benevolent King Prajna Paramita Sutra for the Protection of the Nation At that time, the sixteen kings and the great assembly, having heard the Buddha expound the profound meaning of the Prajna Paramita, rejoiced and scattered hundreds of millions of jeweled lotus flowers, which formed a jeweled flower seat in the sky; the Buddhas of the ten directions and countless beings sat together on this seat, expounding the Prajna Paramita. These beings held ten thousand golden lotus flowers, scattering them upon Shakyamuni Buddha, forming a flower wheel that covered the assembly; they also scattered eighty-four thousand Pundarika flowers (white lotus flowers), which formed a white cloud platform in the sky, on which the Light King Buddha, together with the Buddhas of the ten directions and countless beings, expounded the Prajna Paramita. These beings held Mandarava flowers (heavenly flowers), scattering them upon Shakyamuni Buddha and the assembly; they also scattered Manjushaka flowers (red heavenly flowers), which transformed into a Vajra jeweled city in the sky, in which the Lion's Roar King Buddha, together with the Buddhas of the ten directions and great Bodhisattvas, expounded the supreme meaning of the Prajna Paramita. They also scattered countless wonderful heavenly flowers, which formed a jeweled cloud canopy in the sky, covering the three thousand great thousand worlds, and from this flower canopy, flowers like the sands of the Ganges River rained down from the sky. At that time, King Prasenajit and the great assembly, seeing
是事已嘆未曾有，合掌向佛而作是言：「愿過去、現在、未來諸佛，常說般若波羅蜜多；愿諸眾生常得見聞，如我今日等無有異。」
佛言：「大王！如汝所說。此般若波羅蜜多，是諸佛母、諸菩薩母，不共功德神通生處，諸佛同說能多利益，是故汝等常應受持。」
爾時，世尊為諸大眾現不可思議神通變化——一花入無量花，無量花入一花；一佛土入無量佛土，無量佛土入一佛土；一塵剎土入無量塵剎土，無量塵剎土入一塵剎土；無量大海入一毛孔；無量須彌入芥子中；一佛身入無量眾生身，無量眾生身入一佛身；大復現小，小復現大；凈復現穢，穢復現凈；佛身不可思議，眾生身不可思議，乃至世界不可思議。
當佛現此神變之時，十千女人現轉女身得神通三昧，無量天人得無生法忍，無量阿修羅等成菩薩道，恒河沙菩薩現身成佛。
仁王護國般若波羅蜜多經奉持品第七
爾時，波斯匿王睹佛神變——見千花臺上遍照如來，千華葉上千化身佛，千花葉中無量諸佛，各說般若波羅蜜多——白佛言：「世尊！如是無量般若波羅蜜多，不可識識、不可智知。云何諸善男子於此經中，明瞭覺解、為人演說？」
佛言：「大王！汝今諦聽！從初習忍至金剛定，如法修行十三觀門，皆為
【現代漢語翻譯】 現代漢語譯本 這是前所未有的殊勝之事！國王合掌向佛說道：『愿過去、現在、未來一切諸佛，常說般若波羅蜜多（智慧到彼岸）；愿一切眾生常能聽聞，如同我今日所見所聞一樣，毫無差別。』 佛陀說：『大王！正如你所說。這般若波羅蜜多，是諸佛之母、諸菩薩之母，是不可思議的功德和神通的來源，諸佛共同宣說，能帶來極大的利益，因此你們應當常常受持。』 當時，世尊為大眾展現了不可思議的神通變化——一朵花融入無量花中，無量花融入一朵花中；一個佛土融入無量佛土中，無量佛土融入一個佛土中；一粒微塵的剎土融入無量微塵的剎土中，無量微塵的剎土融入一粒微塵的剎土中；無量大海融入一個毛孔中；無量須彌山融入芥子之中；一個佛身融入無量眾生的身體中，無量眾生的身體融入一個佛身中；大的顯現為小，小的顯現為大；清凈的顯現為污穢，污穢的顯現為清凈；佛身不可思議，眾生身不可思議，乃至世界都不可思議。 當佛陀展現這些神通變化時，一萬名女子轉為男子身，獲得了神通三昧（禪定）；無量的天人獲得了無生法忍（對無生無滅真理的領悟）；無量的阿修羅等成就了菩薩道；恒河沙數般的菩薩現身成佛。 《仁王護國般若波羅蜜多經》奉持品第七 當時，波斯匿王（古印度憍薩羅國國王）看到佛陀的神通變化——見到千花臺上遍照如來（佛的稱號），千花葉上有千化身佛，千花葉中有無量諸佛，各自宣說般若波羅蜜多——便對佛說：『世尊！如此無量的般若波羅蜜多，無法用意識去識別，無法用智慧去了解。那麼，善男子們如何才能在這部經中，明瞭覺悟、為他人演說呢？』 佛陀說：『大王！你仔細聽！從最初的習忍到金剛定（最堅固的禪定），如法修行十三觀門，都是爲了』
【English Translation】 English version This is an unprecedented and wonderful event! The king, with palms together, spoke to the Buddha, saying: 'May all Buddhas of the past, present, and future constantly preach the Prajna Paramita (Perfection of Wisdom); may all sentient beings always be able to hear and see it, just as I have seen and heard today, without any difference.' The Buddha said: 'Great King! Just as you have said. This Prajna Paramita is the mother of all Buddhas, the mother of all Bodhisattvas, the source of inconceivable merits and supernatural powers. It is jointly proclaimed by all Buddhas and can bring great benefits, therefore you should always uphold it.' At that time, the World Honored One manifested inconceivable supernatural transformations for the assembly—one flower merged into countless flowers, and countless flowers merged into one flower; one Buddha-land merged into countless Buddha-lands, and countless Buddha-lands merged into one Buddha-land; one dust-particle land merged into countless dust-particle lands, and countless dust-particle lands merged into one dust-particle land; countless oceans merged into one pore; countless Mount Sumerus merged into a mustard seed; one Buddha-body merged into the bodies of countless sentient beings, and the bodies of countless sentient beings merged into one Buddha-body; the large appeared as small, and the small appeared as large; the pure appeared as impure, and the impure appeared as pure; the Buddha-body is inconceivable, the bodies of sentient beings are inconceivable, and even the world is inconceivable. When the Buddha manifested these supernatural transformations, ten thousand women transformed into men and attained the Samadhi (meditative absorption) of supernatural powers; countless devas (gods) attained the forbearance of non-origination (understanding of the truth of non-birth and non-death); countless Asuras (demigods) and others achieved the Bodhisattva path; Bodhisattvas as numerous as the sands of the Ganges manifested and became Buddhas. The Seventh Chapter, 'Upholding the Prajna Paramita Sutra for the Protection of the Nation' from the 'Benevolent Kings Prajna Paramita Sutra' At that time, King Prasenajit (King of Kosala in ancient India) witnessed the Buddha's supernatural transformations—seeing the Tathagata (another name for Buddha) universally illuminating on a thousand-flower platform, a thousand transformation-bodies of Buddhas on a thousand flower petals, and countless Buddhas within the thousand flower petals, each preaching the Prajna Paramita—he said to the Buddha: 'World Honored One! Such immeasurable Prajna Paramita cannot be recognized by consciousness, nor can it be understood by wisdom. How then can virtuous men clearly awaken to and explain this sutra to others?' The Buddha said: 'Great King! Listen carefully! From the initial practice of forbearance to the Vajra Samadhi (the most firm meditative absorption), the thirteen gates of contemplation practiced according to the Dharma are all for'
法師依持建立。汝等大眾，應當如佛而供養之，百千萬億天妙香花而以奉上。
「善男子！其法師者習種性菩薩，若比丘、比丘尼、優婆塞、優婆夷修十住行，見佛、法、僧發菩提心，于諸眾生利樂悲愍，自觀己身六界諸根，一切無常、苦、空、無我，了知業行生死涅槃，能利自他饒益安樂——聞贊佛毀佛心定不動，聞有佛無佛心定不退；三業無失，起六和敬，方便善巧調伏眾生，勤學十智神通化利，下品修習八萬四千波羅蜜多。
「善男子！習忍以前經十千劫，行十善行有退有進，譬如輕毛隨風東西。若至忍位，入正定聚，不作五逆、不謗正法，知我法相悉皆空故，住解脫位。於一阿僧祇劫修習此忍，能起勝行。
「複次，性種性菩薩，住無分別，修十慧觀，舍財命故，持凈戒故，心謙下故，利自他故，生死無亂故，無相甚深故，達有如幻故，不求果報故，得無礙解故，唸唸示現佛神力故，對治四倒、三不善根、三世惑業、十顛倒故，我人知見唸唸虛偽，了達名假、受假、法假皆不可得，無自他相，住真實觀。中品修習八萬四千波羅蜜多，於二阿僧祇劫行諸勝行，得堅忍位。
「複次，道種性菩薩，住堅忍中觀諸法性，得無生滅，四無量心能破諸闇，常見諸佛廣興供養，常學諸佛住迴向心
【現代漢語翻譯】 現代漢語譯本：法師所依持建立的教法。你們大眾，應當像對待佛陀一樣供養他，用百千萬億種美妙的香花來奉獻。 善男子！這些法師是修習種性的菩薩，如果是比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）修習十住行，見到佛、法、僧而發菩提心，對於一切眾生懷有利樂和悲憫之心，自己觀察自己的六界（地、水、火、風、空、識）諸根，明白一切都是無常、苦、空、無我的，瞭解業行、生死、涅槃的道理，能夠利益自己和他人，使他們得到安樂——聽到讚美佛或譭謗佛，內心都能保持堅定不動搖，聽到有佛或無佛，內心都不會退轉；身口意三業沒有過失，發起六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均），善巧方便地調伏眾生，勤奮學習十智（法智、類智、他心智、世俗智、苦智、集智、滅智、道智、盡智、無生智）神通來教化利益眾生，下品修習八萬四千種波羅蜜多（到彼岸的方法）。 善男子！在修習忍辱之前，要經歷十千劫的時間，修行十善行（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），有時進步有時退步，就像輕毛隨風飄蕩。如果達到忍位，進入正定聚（不會退轉的群體），就不會犯五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），不會誹謗正法，因為知道我所說的法相都是空性的，安住在解脫的境界。在一個阿僧祇劫（極長的時間單位）中修習這種忍辱，能夠發起殊勝的修行。 其次，性種性的菩薩，安住在無分別的狀態，修習十慧觀（觀一切法無常、苦、空、無我、不凈、無生、無滅、無性、無相、無愿），因為捨棄財物和生命，持守清凈的戒律，內心謙卑，利益自己和他人，生死輪迴不會擾亂，因為無相的道理非常深奧，通達一切有如幻象，不求果報，得到無礙的智慧，唸唸示現佛的神力，對治四顛倒（常、樂、我、凈）、三不善根（貪、嗔、癡）、三世的迷惑和業力、十顛倒（于無常計常，于苦計樂，于無我計我，于不凈計凈，于空計有，于無生計生，于無滅計滅，于無性計性，于無相計相，于無愿計愿），我、人等知見都是虛假的，明白名假、受假、法假都是不可得的，沒有自己和他人的分別，安住在真實的觀照中。中品修習八萬四千種波羅蜜多，在兩個阿僧祇劫中進行各種殊勝的修行，得到堅忍的地位。 再次，道種性的菩薩，安住在堅忍的境界中觀察諸法的本性，得到不生不滅的真理，四無量心（慈、悲、喜、舍）能夠破除一切黑暗，常常見到諸佛並廣行供養，常常學習諸佛安住在迴向的心態。
【English Translation】 English version: The Dharma established by the Dharma masters. You all, the assembly, should offer to them as if offering to the Buddha, with hundreds of thousands of millions of wonderful fragrant flowers. Good men! These Dharma masters are Bodhisattvas of the practice lineage. If a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner) cultivates the ten stages of practice, sees the Buddha, Dharma, and Sangha, and generates the Bodhi mind, they have compassion and wish to benefit all sentient beings. They observe their own six elements (earth, water, fire, wind, space, and consciousness) and their senses, understanding that all is impermanent, suffering, empty, and without self. They understand the principles of karma, birth and death, and Nirvana, and are able to benefit themselves and others, bringing them peace and happiness. When they hear praise or slander of the Buddha, their minds remain firm and unshaken. When they hear of the existence or non-existence of the Buddha, their minds do not regress. Their three karmas (body, speech, and mind) are without fault, they practice the six harmonies (harmony in body, speech, mind, precepts, views, and benefits), skillfully tame sentient beings, diligently study the ten wisdoms (wisdom of the Dharma, wisdom of categories, wisdom of others' minds, worldly wisdom, wisdom of suffering, wisdom of the cause of suffering, wisdom of the cessation of suffering, wisdom of the path, wisdom of the exhaustion of defilements, and wisdom of non-arising) and supernatural powers to teach and benefit beings. They cultivate the 84,000 Paramitas (perfections) in the lower grade. Good men! Before cultivating patience, they go through ten thousand kalpas (eons), practicing the ten good deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, and not being deluded), sometimes progressing and sometimes regressing, like light feathers blown by the wind. If they reach the stage of patience, they enter the group of those who are rightly established and will not regress. They will not commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), and will not slander the true Dharma, because they know that the Dharma I speak of is empty in nature. They abide in the state of liberation. By cultivating this patience for one Asamkhyeya kalpa (an extremely long period of time), they can initiate superior practices. Furthermore, Bodhisattvas of the nature lineage abide in non-discrimination, cultivate the ten wisdom contemplations (contemplating all phenomena as impermanent, suffering, empty, without self, impure, without arising, without ceasing, without nature, without form, and without desire), because they give up wealth and life, uphold pure precepts, are humble in mind, benefit themselves and others, are not disturbed by birth and death, because the principle of no-form is very profound, they understand that all existence is like an illusion, they do not seek rewards, they attain unobstructed wisdom, and they constantly manifest the Buddha's divine power. They counteract the four inversions (permanence, pleasure, self, and purity), the three unwholesome roots (greed, anger, and delusion), the delusions and karmas of the three times, and the ten inversions (regarding impermanence as permanent, suffering as pleasure, no-self as self, impurity as pure, emptiness as existence, non-arising as arising, non-ceasing as ceasing, no-nature as nature, no-form as form, and no-desire as desire). The views of self and others are false, and they understand that names, feelings, and dharmas are all unattainable. There is no distinction between self and others, and they abide in true contemplation. They cultivate the 84,000 Paramitas in the middle grade, and in two Asamkhyeya kalpas, they perform various superior practices, attaining the stage of firm patience. Furthermore, Bodhisattvas of the path lineage, abiding in the state of firm patience, observe the nature of all dharmas, attain the truth of non-arising and non-ceasing, and the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) can break through all darkness. They constantly see all Buddhas and make extensive offerings, and they constantly learn from the Buddhas, abiding in the mind of dedication.
，所修善根皆如實際，能於三昧廣作佛事，現種種身行四攝法，住無分別化利眾生，智慧明瞭甚深觀察，一切行愿普皆修習，能為法師調御有情，善觀五蘊三界二諦，無自他相得如實性。雖常修勝義而受生三界。何以故？業習果報未壞盡故，於人天中順道生故。上品修習八萬四千波羅蜜多，三阿僧祇劫修二利行，廣大饒益，得善調伏諸三摩地，住勝觀察，修出離行，能證平等聖人地故。
「複次歡喜地菩薩摩訶薩，超愚夫地，生如來家，住平等忍。初無相智照勝義諦，一相平等非相無相，斷諸無明滅三界貪，未來無量生死永不生故，大悲為首起諸大愿，于方便智唸唸修習無量勝行——非證非不證，一切遍學故；非住非不住，向一切智故；行於生死，魔不動故；離我我所，無怖畏故；無自他相，常化眾生故；自在願力，生諸凈土故。善男子！此初覺智，非如非智，非有非無，無有二相方便妙用，非倒非住，非動非靜，二利自在，如水與波非一非異，智起諸波羅蜜多，亦非一異。於四阿僧祇劫，滿足修習百萬行愿，此地菩薩無三界業習，更不造新。由隨智力，以愿生故。唸唸常行檀波羅蜜多，佈施、愛語、利行、同事，廣大清凈，善能安住饒益眾生。
「複次，離垢地菩薩摩訶薩，四無量心最勝寂滅，斷瞋等
【現代漢語翻譯】 現代漢語譯本：所修的善根都符合實際，能在三昧（samadhi，禪定）中廣泛地進行佛事，示現種種身形來實行四攝法（catuh-samgraha-vastuni，四種攝受眾生的方法），安住于無分別的狀態來教化利益眾生，智慧明瞭，進行甚深的觀察，一切的修行和願望都普遍地修習，能成為法師來調御有情眾生，善於觀察五蘊（panca-skandha，構成人身的五種要素）、三界（trayo dhatavah，欲界、色界、無色界）和二諦（dve satye，世俗諦和勝義諦），沒有自我的執著，證得如實的本性。雖然常常修習勝義諦，但仍然會受生於三界之中。這是為什麼呢？因為業力的習氣和果報還沒有完全消盡，所以在人天道中順應因緣而生。上品修習八萬四千波羅蜜多（paramita，到達彼岸的方法），在三個阿僧祇劫（asamkhyeya kalpa，極長的時間單位）中修習自利利他的行為，廣泛地饒益眾生，得到善巧調伏的各種三摩地，安住于殊勝的觀察，修習出離的修行，能夠證得平等聖人的地位。 「再者，歡喜地（pramudita-bhumi）的菩薩摩訶薩，超越了凡夫的境界，生於如來之家，安住于平等的忍辱。最初以無相的智慧照見勝義諦，一相平等，非相無相，斷除一切無明，滅除三界的貪慾，未來無量的生死永遠不再產生。以大悲心為首，發起各種大愿，在方便智慧中唸唸修習無量的殊勝行為——非證非不證，因為要普遍學習一切；非住非不住，因為要趨向一切智；在生死中修行，魔不能動搖；遠離我執和我所執，沒有怖畏；沒有自他之相，常常教化眾生；以自在的願力，往生各種清凈的佛土。善男子！這最初覺悟的智慧，非如非智，非有非無，沒有二相，方便妙用，非倒非住，非動非靜，自利利他自在，如同水與波浪，非一非異，智慧生起各種波羅蜜多，也非一非異。在四個阿僧祇劫中，圓滿修習百萬種行愿，此地的菩薩沒有三界的業習，不再造新的業。由於隨順智慧的力量，以願力而生。唸唸常常修行檀波羅蜜多（dana-paramita，佈施的到達彼岸），佈施、愛語、利行、同事，廣大清凈，善於安住並饒益眾生。 「再者，離垢地（vimala-bhumi）的菩薩摩訶薩，四無量心（catvari apramanani，慈、悲、喜、舍）最為殊勝寂滅，斷除嗔恨等煩惱。
【English Translation】 English version: The roots of good they cultivate are all in accordance with reality, capable of performing Buddha-works extensively in samadhi (meditative absorption), manifesting various bodies to practice the four means of attraction (catuh-samgraha-vastuni), abiding in non-discrimination to transform and benefit sentient beings, with clear wisdom, engaging in profound observation, universally cultivating all practices and vows, able to be a Dharma teacher to tame sentient beings, skillfully observing the five aggregates (panca-skandha), the three realms (trayo dhatavah), and the two truths (dve satye), without self-attachment, attaining the true nature of reality. Although they constantly cultivate the ultimate truth, they still take birth in the three realms. Why is this? Because the karmic habits and retributions have not been completely exhausted, thus they are born in accordance with the path in the realms of humans and gods. They cultivate the eighty-four thousand paramitas (perfections) at the highest level, practicing self-benefit and benefiting others for three asamkhyeya kalpas (incalculable eons), extensively benefiting, attaining skillful taming of various samadhis, abiding in superior observation, cultivating the practice of renunciation, and able to realize the level of equal sages. Furthermore, the Bodhisattva Mahasattva of the Joyful Ground (pramudita-bhumi) transcends the realm of ordinary beings, is born into the family of the Tathagata, and abides in equal forbearance. Initially, with non-conceptual wisdom, they illuminate the ultimate truth, which is of one equal nature, non-form and formless, cutting off all ignorance, extinguishing the greed of the three realms, and never again being born into limitless future cycles of birth and death. With great compassion as the foremost, they generate various great vows, and in the wisdom of skillful means, they constantly cultivate limitless superior practices—neither realizing nor not realizing, because they universally learn everything; neither abiding nor not abiding, because they are heading towards all-knowing wisdom; practicing in samsara (the cycle of birth and death), the demons cannot move them; free from self and what belongs to self, they have no fear; without self and other, they constantly transform sentient beings; with the power of free vows, they are born in various pure lands. Good man! This initial awakened wisdom is neither like nor wisdom, neither existent nor non-existent, without duality, with skillful means and wondrous function, neither inverted nor abiding, neither moving nor still, with freedom in self-benefit and benefiting others, like water and waves, neither one nor different, wisdom arises from various paramitas, also neither one nor different. In four asamkhyeya kalpas, they complete the cultivation of a million practices and vows, the Bodhisattva of this ground has no karmic habits of the three realms, and no longer creates new karma. Due to following the power of wisdom, they are born by the power of vows. They constantly practice dana-paramita (the perfection of giving) in every moment, giving, loving speech, beneficial action, and cooperation, vast and pure, skillfully abiding and benefiting sentient beings. Furthermore, the Bodhisattva Mahasattva of the Stainless Ground (vimala-bhumi), the four immeasurables (catvari apramanani) are most supreme and tranquil, cutting off anger and other afflictions.
習修一切行，所謂遠離殺害、不與不取，心無染欲，得真實語、得和合語、得柔軟語、得調伏語，常行舍心、常起慈心、住正直心，寂靜純善，離破戒垢，行大慈觀念念現前。於五阿僧祇劫，具足清凈戒波羅蜜多，志意勇猛永離諸染。
「複次，發光地菩薩摩訶薩，住無分別，滅無明闇，于無相忍而得三明，悉知三世無來無去；依四靜慮、四無色定，無分別智次第隨順，具足勝定，得五神通——現身大小隱顯自在，天眼清凈悉見諸趣，天耳清凈悉聞眾聲，以他心智知眾生心，宿住能知無量差別。於六阿僧祇劫，行一切忍波羅蜜多，得大總持利益安樂。
「複次，焰慧地菩薩摩訶薩，修行順忍，無所攝受，永斷微細身邊見故，修習無邊菩提分法——念處、正勤、神足、根、力、覺道具足，為欲成就力、無所畏、不共佛法。於七阿僧祇劫，修習無量精進波羅蜜多，遠離懈怠，普利眾生。
「複次，難勝地菩薩摩訶薩，以四無畏隨順真如，清凈平等無差別相，斷隨小乘樂求涅槃，集諸功德具觀諸諦——此苦聖諦，集、滅、道諦；世俗、勝義。觀無量諦，為利眾生，習諸技藝——文字、醫方、讚詠、戲笑、工巧、咒術、外道異論，吉兇占相一無錯謬，但于眾生不為損惱，為利益故咸悉開示，漸令安住無上菩
【現代漢語翻譯】 現代漢語譯本 修習一切行為，即遠離殺害、不偷盜，內心沒有貪慾，說真實的話、說和合的話、說柔和的話、說調伏的話，常常行佈施之心、常常生起慈悲之心、安住于正直之心，寂靜純善，遠離破戒的污垢，行大慈悲觀，唸唸都在眼前。在五個阿僧祇劫（極長的時間單位）中，圓滿清凈的戒波羅蜜多（持戒的完美），意志勇猛，永遠遠離各種染污。
『其次，發光地菩薩摩訶薩（菩薩的修行階段），安住于無分別，滅除無明的黑暗，在無相忍（對一切現象不執著的忍耐）中獲得三明（宿命明、天眼明、漏盡明），完全瞭解三世（過去、現在、未來）沒有來去；依靠四靜慮（四種禪定）、四無色定（四種無色界的禪定），無分別的智慧次第隨順，圓滿殊勝的禪定，獲得五神通（天眼通、天耳通、他心通、宿命通、神足通）——能隨意顯現身體的大小、隱沒和顯現，天眼清凈能看見一切眾生所處的境界，天耳清凈能聽見一切聲音，以他心智瞭解眾生的心念，宿命通能知道無量差別。在六個阿僧祇劫中，修行一切忍波羅蜜多（忍耐的完美），獲得大總持（能記住一切佛法）的利益和安樂。
『其次，焰慧地菩薩摩訶薩（菩薩的修行階段），修行順忍（順應真理的忍耐），沒有執著，永遠斷除微細的身邊見（認為身體是真實存在的錯誤見解），修習無邊的菩提分法（幫助達到覺悟的方法）——念處（四念處）、正勤（四正勤）、神足（四神足）、根（五根）、力（五力）、覺支（七覺支）都圓滿，爲了成就力（十力）、無所畏（四無畏）、不共佛法（佛獨有的功德）。在七個阿僧祇劫中，修習無量精進波羅蜜多（精進的完美），遠離懈怠，普遍利益眾生。
『其次，難勝地菩薩摩訶薩（菩薩的修行階段），以四無畏（佛的四種無所畏懼的品質）隨順真如（宇宙的真實本質），清凈平等沒有差別之相，斷除隨小乘（聲聞乘）而樂於追求涅槃（寂滅），積累各種功德，具足觀察諸諦（四聖諦）——此苦聖諦（苦的真理），集、滅、道諦（苦的起因、苦的止息、滅苦的方法）；世俗諦（世俗的真理）、勝義諦（超越世俗的真理）。觀察無量真理，爲了利益眾生，學習各種技藝——文字、醫術、讚頌、戲笑、工巧、咒術、外道異論，吉兇占卜沒有錯誤，但對於眾生不造成損害，爲了利益眾生而全部開示，逐漸使他們安住于無上菩提（最高的覺悟）。
【English Translation】 English version Practicing all actions, namely, abstaining from killing, not stealing, having no desire in the mind, speaking truthfully, speaking harmoniously, speaking gently, speaking tamely, always practicing giving, always arising with compassion, abiding in uprightness, being peaceful and purely good, free from the defilement of breaking precepts, practicing great compassion with every thought present. In five asamkhya kalpas (immeasurably long periods of time), they perfect the pure precept paramita (perfection of moral discipline), with a courageous will, forever free from all defilements.
'Furthermore, the Bodhisattva Mahasattva (a great Bodhisattva) of the Radiant Ground, abides in non-discrimination, extinguishes the darkness of ignorance, and in the patience of non-appearance (non-attachment to all phenomena) attains the three insights (knowledge of past lives, divine eye, and the extinction of outflows), fully understanding that the three times (past, present, and future) have no coming or going; relying on the four dhyanas (meditative absorptions) and the four formless absorptions, the wisdom of non-discrimination follows in sequence, perfecting superior samadhi (meditative concentration), attaining the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers) – being able to manifest the body in any size, disappear and appear at will, with a pure divine eye seeing all realms of existence, with a pure divine ear hearing all sounds, with the knowledge of others' minds knowing the thoughts of beings, and with the knowledge of past lives knowing countless differences. In six asamkhya kalpas, they practice all patience paramita (perfection of patience), attaining the benefit and bliss of great dharani (the power to remember all teachings).'
'Furthermore, the Bodhisattva Mahasattva of the Blazing Wisdom Ground, practices compliant patience, without attachment, forever cutting off the subtle view of a self, cultivating the boundless factors of enlightenment – the four foundations of mindfulness, the four right exertions, the four bases of magical power, the five roots, the five powers, and the seven factors of enlightenment are all perfected, in order to achieve the powers (ten powers), fearlessness (four fearlessnesses), and the unique qualities of the Buddha. In seven asamkhya kalpas, they cultivate immeasurable vigor paramita (perfection of vigor), abandoning laziness, and universally benefiting all beings.'
'Furthermore, the Bodhisattva Mahasattva of the Difficult to Conquer Ground, with the four fearlessnesses (qualities of a Buddha) conforming to Suchness (the true nature of reality), being pure and equal without any difference, cuts off the desire to seek nirvana (extinction of suffering) according to the Hinayana (the lesser vehicle), accumulates all merits, and fully observes the truths (the Four Noble Truths) – this noble truth of suffering, the origin, cessation, and path; the conventional truth and the ultimate truth. Observing immeasurable truths, for the benefit of all beings, they learn all kinds of skills – writing, medicine, praise, humor, craftsmanship, mantras, heterodox theories, and divination of good and bad omens without error, but they do not cause harm to beings, and for the sake of benefit, they fully reveal them, gradually leading them to abide in unsurpassed bodhi (supreme enlightenment).'
提，知諸地中出道障道。於八阿僧祇劫，常修三昧，開發諸行。
「複次，現前地菩薩摩訶薩，得上順忍，住三脫門，能盡三界集因集業，粗現行相，大悲增上。觀諸生死無明闇覆、業集識種、名色、六處、觸、受、愛、取、有、生老死等，皆由著我無明業果，非有非無，一相無相而不二故。於九阿僧祇劫，行百萬空、無相、無愿三昧，得一切般若波羅蜜多無邊光照。
「複次，遠行地菩薩摩訶薩，修無生忍，證法無別，斷諸業果細現行相，住于滅定，起殊勝行，雖常寂滅，廣化眾生——示入聲聞，常隨佛智；示同外道，示作魔王，隨順世間而常出世。於十阿僧祇劫，行百萬三昧，善巧方便廣宣法藏，一切莊嚴皆得圓滿。
「複次，不動地菩薩摩訶薩，住無生忍，體無增減，斷諸功用，心心寂滅，無身心相猶如虛空。此菩薩，佛心、菩提心、涅槃心，悉皆不起，由本願故諸佛加持，能一念頃而起智業雙照平等，以十力智遍不可說大千世界，隨諸眾生普皆利樂。于千阿僧祇劫，滿足百萬大愿，心心趣入一切種、一切智智。
「複次，善慧地菩薩摩訶薩，住上無生忍，滅心心相，證智自在，斷無礙障，具大神通，修力、無畏，善能守護諸佛法藏，得無礙解、法義、詞、辯，演說正法無斷無盡，一
【現代漢語翻譯】 現代漢語譯本 提問：如何瞭解各個修行階段中，哪些是修行的障礙，哪些是修行的道路？答：在八阿僧祇劫（極長的時間單位）中，持續修習三昧（禪定），開發各種修行方法。 又問：現前地（菩薩修行的一個階段）的菩薩摩訶薩（偉大的菩薩），如何修行？答：他們獲得上順忍（對真理的深刻理解），安住於三脫門（空、無相、無愿），能夠徹底消除三界（欲界、色界、無色界）的集因（煩惱的根源）和集業（由煩惱產生的行為），以及粗顯的現行相（明顯的行為表現），並且大悲心更加增長。他們觀察到一切生死輪迴，都是由於無明（對真理的無知）的黑暗遮蔽、業力積聚的識種（意識的種子）、名色（物質和精神現象）、六處（眼、耳、鼻、舌、身、意）、觸、受、愛、取、有、生老死等，這些都是因為執著于『我』的無明業果所致，既非實有也非虛無，是無二無別的『一相無相』。他們在九阿僧祇劫中，修行百萬種空、無相、無愿三昧，獲得一切般若波羅蜜多（智慧的完美）的無邊光明照耀。 又問：遠行地（菩薩修行的另一個階段）的菩薩摩訶薩，如何修行？答：他們修習無生忍（對一切法不生不滅的理解），證悟到諸法無有差別，斷除一切業果的細微現行相，安住于滅定（寂滅的禪定），發起殊勝的修行，雖然常處於寂滅狀態，卻能廣泛教化眾生——示現進入聲聞乘（小乘佛教），常隨佛陀的智慧；示現與外道相同，示現作魔王，隨順世間卻又常超越世間。他們在十阿僧祇劫中，修行百萬種三昧，善巧方便地廣泛宣揚佛法寶藏，一切莊嚴都得到圓滿。 又問：不動地（菩薩修行的又一個階段）的菩薩摩訶薩，如何修行？答：他們安住于無生忍，體悟到諸法無增無減，斷除一切功用（有為的努力），心念寂滅，沒有身心之相，猶如虛空。這些菩薩，佛心、菩提心（覺悟之心）、涅槃心（寂滅之心），都無法生起，由於本願的緣故，得到諸佛的加持，能夠在一念之間發起智慧之業，同時照見平等，以十力智（佛陀的十種智慧力量）遍照不可說的大千世界，隨順一切眾生，普遍給予利益和快樂。他們在千阿僧祇劫中，圓滿百萬大愿，心念不斷趨入一切種智（對一切事物和現象的智慧）和一切智智（對一切智慧的智慧）。 又問：善慧地（菩薩修行的又一個階段）的菩薩摩訶薩，如何修行？答：他們安住于上無生忍，滅除心念之相，證得智慧自在，斷除無礙的障礙，具足大神通，修習力（力量）、無畏（無所畏懼），善於守護諸佛的法藏，獲得無礙解（對佛法的無礙理解）、法義（佛法的意義）、詞（語言表達）、辯（辯才），演說正法無有間斷，無窮無盡。
【English Translation】 English version Question: How does one understand the obstacles and paths in each stage of practice? Answer: In eight Asamkhya kalpas (extremely long periods of time), one constantly practices Samadhi (meditative concentration), developing various practices. Question: How does a Bodhisattva Mahasattva (a great Bodhisattva) in the Present Ground (a stage of Bodhisattva practice) practice? Answer: They attain the Upper Acceptance of Patience (a profound understanding of truth), abide in the Three Doors of Liberation (emptiness, signlessness, wishlessness), and are able to completely eliminate the causes of accumulation (the roots of afflictions) and the accumulated karma (actions arising from afflictions) of the Three Realms (desire realm, form realm, formless realm), as well as their gross manifestations (obvious behavioral expressions), and their great compassion increases. They observe that all cycles of birth and death are due to the darkness of ignorance (lack of knowledge of truth), the seeds of consciousness accumulated by karma, name and form (material and mental phenomena), the six sense bases (eye, ear, nose, tongue, body, mind), contact, feeling, craving, grasping, becoming, birth, old age, and death, etc., all of which are caused by the ignorance and karmic consequences of clinging to 'self,' which is neither real nor unreal, and is the non-dual 'one sign, no sign.' In nine Asamkhya kalpas, they practice a million kinds of emptiness, signlessness, and wishlessness Samadhi, and obtain the boundless light of all Prajnaparamita (perfection of wisdom). Question: How does a Bodhisattva Mahasattva in the Distant Going Ground (another stage of Bodhisattva practice) practice? Answer: They cultivate the Patience of Non-Arising (understanding that all dharmas do not arise or cease), realize that all dharmas are without distinction, cut off the subtle manifestations of all karmic consequences, abide in the Cessation Samadhi (meditative absorption of cessation), and initiate extraordinary practices. Although they are constantly in a state of cessation, they widely teach sentient beings—showing entry into the Sravaka vehicle (Hinayana Buddhism), constantly following the Buddha's wisdom; showing similarity to external paths, showing themselves as Mara (demon king), conforming to the world but always transcending it. In ten Asamkhya kalpas, they practice a million kinds of Samadhi, skillfully and expediently widely proclaim the Dharma treasury, and all adornments are perfected. Question: How does a Bodhisattva Mahasattva in the Immovable Ground (another stage of Bodhisattva practice) practice? Answer: They abide in the Patience of Non-Arising, realize that all dharmas neither increase nor decrease, cut off all efforts (conditioned endeavors), their minds are in cessation, without the appearance of body or mind, like empty space. These Bodhisattvas, the Buddha mind, the Bodhi mind (mind of enlightenment), and the Nirvana mind (mind of cessation), cannot arise. Due to their original vows, they receive the blessings of all Buddhas, and are able to initiate the work of wisdom in a single moment, simultaneously illuminating equality, using the ten powers of wisdom (ten wisdom powers of the Buddha) to illuminate the inexpressible great thousand worlds, following all sentient beings, universally giving benefit and happiness. In a thousand Asamkhya kalpas, they fulfill a million great vows, and their minds constantly move towards all-knowing wisdom (wisdom of all things and phenomena) and all-knowing wisdom of wisdom (wisdom of all wisdom). Question: How does a Bodhisattva Mahasattva in the Good Wisdom Ground (another stage of Bodhisattva practice) practice? Answer: They abide in the Upper Patience of Non-Arising, extinguish the appearance of mind, realize the freedom of wisdom, cut off the obstacles of non-obstruction, possess great supernatural powers, cultivate strength (power), fearlessness (fearlessness), are good at protecting the Dharma treasury of all Buddhas, obtain unobstructed understanding (unobstructed understanding of the Dharma), meaning of the Dharma (meaning of the Dharma), eloquence (verbal expression), and debate (eloquence), and expound the true Dharma without interruption, endlessly.
剎那頃于不可說諸世界中，隨諸眾生所有問難，一音解釋普令歡喜。于萬阿僧祇劫，能現百萬恒河沙等諸佛神力，無盡法藏利益圓滿。
「複次，法雲地菩薩摩訶薩，無量智慧思惟觀察，從發信心，經百萬阿僧祇劫，廣集無量助道法，增長無邊大福智，證業自在，斷神通障，於一念頃能遍十方百萬億阿僧祇世界微塵數國土，悉知一切眾生心行上中下根，為說三乘，普令修習波羅蜜多。入佛行處、力、無所畏，隨順如來寂滅轉依。
「善男子！從初習忍至金剛定，皆名為伏一切煩惱無相信忍，照勝義諦，滅諸煩惱，生解脫智，漸漸伏滅。以生滅心得無生滅，此心若滅即無明滅；金剛定前所有知見，皆不名見，唯佛頓解具一切智，所有知見而得名見。
「善男子！金剛三昧現在前時，而亦未能等無等等，譬如有人登大高臺，普觀一切無不斯了。若解脫位，一相無相，無生無滅，同真際、等法性，滿功德藏，住如來位。
「善男子！如是諸菩薩摩訶薩，受持，解說，皆往十方諸佛剎土，利安有情，通達實相；如我今日等無有異。
「善男子！十方法界一切如來，皆依此門而得成佛；若言越此得成佛者，是魔所說，非是佛說。是故汝等應如是知，如是見，如是信解。」
爾時，世尊欲重
【現代漢語翻譯】 現代漢語譯本 在剎那間，于不可言說的眾多世界中，隨順所有眾生的疑問，用一種聲音解釋，使他們普遍感到歡喜。在萬阿僧祇劫（無數個大劫）中，能顯現百萬恒河沙數（極多的數量）諸佛的神力，無盡的佛法寶藏利益圓滿。 『再者，法雲地菩薩摩訶薩（指修行到法雲地的菩薩），以無量的智慧思維觀察，從發起信心開始，經過百萬阿僧祇劫，廣泛積累無量的助道之法，增長無邊的廣大福德和智慧，證得業力自在，斷除神通的障礙，在一念之間能遍及十方百萬億阿僧祇世界微塵數（極多的數量）的國土，完全瞭解一切眾生的心念、行為、上中下根器，為他們宣說三乘佛法（聲聞乘、緣覺乘、菩薩乘），普遍使他們修習波羅蜜多（到達彼岸的方法）。進入佛的行處、力量、無所畏懼，隨順如來的寂滅轉依（從煩惱轉向涅槃）。』 『善男子！從最初的習忍到金剛定（一種極堅固的禪定），都稱為伏一切煩惱的無相信忍，照見勝義諦（最高的真理），滅除各種煩惱，生起解脫的智慧，逐漸地降伏滅除。以生滅的心來理解無生滅的道理，此心如果滅除，無明（對真理的無知）也就滅除；金剛定之前所有的知見，都不能稱為真正的見解，只有佛陀頓悟，具足一切智慧，所擁有的知見才能稱為真正的見解。』 『善男子！當金剛三昧（一種堅固的禪定）現前時，也還不能等同於無等等（無與倫比的境界），譬如有人登上高臺，普遍觀察一切，沒有不清楚的。如果到了解脫的境界，就是一相無相，無生無滅，與真際（真如的實際）、法性（諸法的本性）相同，功德圓滿，安住于如來的果位。』 『善男子！像這樣的諸菩薩摩訶薩，受持、解說佛法，都前往十方諸佛的剎土，利益安樂有情眾生，通達實相（諸法的真實面貌）；如同我今天一樣，沒有差別。』 『善男子！十方法界一切如來，都是依靠這個法門而成就佛果；如果說超越這個法門而能成佛，那是魔所說的，不是佛所說的。所以你們應當這樣知道，這樣見解，這樣信解。』 這時，世尊想要重申他的教誨
【English Translation】 English version In an instant, within countless indescribable worlds, in accordance with the questions of all sentient beings, with one voice, he explains, causing them all to rejoice. Throughout millions of asamkhya kalpas (countless eons), he can manifest the divine power of millions of Ganges River sands worth of Buddhas, and the inexhaustible Dharma treasury of benefits is perfected. 'Furthermore, the Bodhisattva Mahasattva (great being) of the Dharma Cloud Ground, with immeasurable wisdom, contemplates and observes. From the arising of faith, through millions of asamkhya kalpas, he extensively gathers immeasurable aids to the path, increases boundless great merit and wisdom, attains freedom in karma, cuts off the obstacles to supernatural powers, and in a single moment, can pervade the lands of the dust-mote number of millions of billions of asamkhya worlds in the ten directions. He fully understands the minds, actions, and superior, middling, and inferior roots of all sentient beings, and for them, he expounds the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), universally causing them to cultivate the Paramitas (perfections). He enters the Buddha's conduct, power, and fearlessness, and accords with the Tathagata's (Buddha's) extinction and transformation of dependence (from afflictions to Nirvana).' 'Good man! From the initial practice of forbearance to the Vajra Samadhi (a very firm state of meditation), all are called the forbearance of no-belief that subdues all afflictions, illuminating the supreme truth, extinguishing all afflictions, giving rise to the wisdom of liberation, and gradually subduing and extinguishing. With a mind of arising and ceasing, one understands the principle of no arising and no ceasing. If this mind ceases, then ignorance (ignorance of the truth) also ceases. All views before the Vajra Samadhi are not called true views. Only the Buddha's sudden enlightenment, possessing all wisdom, has views that can be called true views.' 'Good man! When the Vajra Samadhi (a firm state of meditation) is present, it is still not equal to the unequaled (the incomparable state). It is like a person ascending a high platform, observing everything without any lack of clarity. If one reaches the state of liberation, it is one formless form, without arising or ceasing, the same as the true reality (the actual nature of reality), equal to the Dharma nature (the nature of all things), full of the treasury of merits, and dwells in the position of the Tathagata (Buddha).' 'Good man! Such Bodhisattva Mahasattvas, upholding and explaining the Dharma, all go to the Buddha lands in the ten directions, benefiting and bringing peace to sentient beings, and understanding the true reality (the true nature of all things); just like me today, there is no difference.' 'Good man! All Tathagatas in the ten directions of the Dharma realm attain Buddhahood by relying on this Dharma gate. If it is said that one can attain Buddhahood by going beyond this Dharma gate, that is what the demons say, not what the Buddha says. Therefore, you should know, see, and believe in this way.' At that time, the World Honored One wished to reiterate his teachings.
宣此義，而說偈言：
「彼伏忍菩薩， 于佛法長養， 堅固三十心， 名為不退轉。 初證平等性， 而生諸佛家， 由初得覺悟， 名為歡喜地。 遠離於染污， 瞋等種種垢， 具戒德清凈， 名為離垢地。 滅壞無明闇， 而得諸禪定， 照曜由慧光， 名為發光地。 清凈菩提分， 遠離身邊見， 智慧焰熾然， 名為焰慧地。 如實知諸諦， 世間諸伎藝， 種種利群生， 名為難勝地。 觀察緣生法， 無明至老死， 能證彼甚深， 名為現前地。 方便三摩地， 示現無量身， 善巧應群生， 名為遠行地。 住于無相海， 一切佛加持， 自在破魔軍， 名為不動地。 得四無礙解， 一音演一切， 聞者悉歡喜， 名為善慧地。 智慧如密雲， 遍滿於法界， 普灑甘露法， 名為法雲地。 滿足無漏界， 常凈解脫身， 寂滅不思議， 名為一切智。」
佛告波斯匿王：「我滅度后，法欲滅時，一切有情造惡業故，令諸國土種種災起。諸國王等，為護自身、太子、王子、后妃、眷屬、百官、百姓、一切國土，即當受持此般若波羅蜜多，皆得安樂。我以是經付囑國王，不付比丘、比
【現代漢語翻譯】 現代漢語譯本 宣講此義理，並以偈頌說道： 『那位降伏忍辱的菩薩（Bodhisattva），在佛法中不斷成長， 堅定地修持三十種心，被稱為不退轉（avaivartika）。 最初證悟平等之性，從而誕生於諸佛之家， 由於初次獲得覺悟，被稱為歡喜地（Pramudita）。 遠離各種染污，如嗔恨等種種垢染， 具足戒律的清凈功德，被稱為離垢地（Vimala）。 滅除無明的黑暗，從而獲得各種禪定， 以智慧的光芒照耀，被稱為發光地（Prabhakari）。 清凈菩提的組成部分，遠離對身邊的執見， 智慧的火焰熾盛燃燒，被稱為焰慧地（Arcismati）。 如實地了知諸諦（satya），世間的各種技藝， 以種種方式利益眾生，被稱為難勝地（Sudurjaya）。 觀察緣起之法，從無明到老死， 能夠證悟其中甚深的道理，被稱為現前地（Abhimukhi）。 運用方便的三摩地（samadhi），示現無量的化身， 善巧地應化眾生，被稱為遠行地（Duramgama）。 安住于無相的境界，得到一切佛的加持， 自在地破除魔軍，被稱為不動地（Acala）。 獲得四無礙解（pratisamvid），以一音演說一切法， 聽聞者都感到歡喜，被稱為善慧地（Sadhumati）。 智慧如同密佈的雲層，遍滿整個法界， 普遍降下甘露之法，被稱為法雲地（Dharmamegha）。 圓滿無漏的境界，常住清凈解脫之身， 寂滅不可思議，被稱為一切智（sarvajna）。』 佛陀告訴波斯匿王（Prasenajit）說：『我滅度之後，當佛法將要衰滅之時，一切眾生由於造作惡業的緣故，導致各個國土發生各種災難。各位國王等，爲了保護自身、太子、王子、后妃、眷屬、百官、百姓以及一切國土，就應當受持這部《般若波羅蜜多》（Prajnaparamita），這樣都能得到安樂。我將這部經典囑託給國王，而不是比丘、比丘尼、優婆塞、優婆夷。'
【English Translation】 English version Having proclaimed this meaning, he spoke in verse: 'That Bodhisattva (Bodhisattva) who subdues patience, grows in the Dharma of the Buddha, Firmly cultivates the thirty minds, and is called non-retrogressing (avaivartika). Initially realizing the nature of equality, and thus being born into the family of all Buddhas, Due to the initial attainment of enlightenment, is called the Joyful Ground (Pramudita). Being far from defilements, such as anger and various impurities, Possessing the pure merit of precepts, is called the Immaculate Ground (Vimala). Destroying the darkness of ignorance, and thus attaining various samadhis, Illuminating with the light of wisdom, is called the Luminous Ground (Prabhakari). Purifying the components of Bodhi, being far from the view of self, The flame of wisdom blazing intensely, is called the Flaming Wisdom Ground (Arcismati). Truly knowing the Four Noble Truths (satya), the various skills of the world, Benefiting sentient beings in various ways, is called the Difficult to Conquer Ground (Sudurjaya). Observing the law of dependent origination, from ignorance to old age and death, Being able to realize its profound meaning, is called the Manifest Ground (Abhimukhi). Using skillful means of samadhi (samadhi), manifesting countless bodies, Skillfully responding to sentient beings, is called the Far-Reaching Ground (Duramgama). Dwelling in the realm of non-form, receiving the blessings of all Buddhas, Freely breaking the army of Mara, is called the Immovable Ground (Acala). Attaining the four unobstructed knowledges (pratisamvid), expounding all Dharma with one sound, Those who hear it are all delighted, is called the Good Wisdom Ground (Sadhumati). Wisdom is like dense clouds, pervading the entire Dharma realm, Universally showering the Dharma of nectar, is called the Cloud of Dharma Ground (Dharmamegha). Fulfilling the realm of non-outflow, constantly abiding in the pure body of liberation, Tranquil and inconceivable, is called the Omniscient Wisdom (sarvajna).' The Buddha told King Prasenajit (Prasenajit): 'After my Parinirvana, when the Dharma is about to decline, all sentient beings, due to creating evil karma, will cause various disasters to arise in various countries. All kings, etc., in order to protect themselves, their crown princes, princes, consorts, relatives, officials, people, and all countries, should uphold this Prajnaparamita (Prajnaparamita), so that all may obtain peace and happiness. I entrust this sutra to the kings, not to the monks, nuns, laymen, or laywomen.'
丘尼、優婆塞、優婆夷。所以者何？無王威力，不能建立，是故汝等常當受持、讀誦、解說。
「大王！吾今所化大千世界，百億須彌，百億日月，一一須彌有四天下。此贍部洲，十六大國、五百中國、十萬小國，是諸國中若七難起，一切國王為除難故，受持、解說此般若波羅蜜多，七難即滅，國土安樂。」
波斯匿王言：「云何七難？」
佛言：「一者，日月失度。日色改變——白色、赤色、黃色、黑色，或二三四五日並照；月色改變——赤色、黃色；日月薄蝕，或有重輪——一二三四五重輪現。二者，星辰失度。彗星、木星、火星、金星、水星、土等諸星，各各為變，或時晝出。三者，龍火、鬼火、人火、樹火，大火四起焚燒萬物。四者，時節改變，寒暑不恒。冬雨雷電，夏霜冰雪，雨土石山及以砂礫，非時降雹，雨赤黑水，江河泛漲，流石浮山。五者，暴風數起，昏蔽日月，髮屋拔樹，飛沙走石。六者，天地亢陽，陂池竭涸，草木枯死，百穀不成。七者，四方賊來侵國內外，兵戈競起百姓喪亡。
「大王！我今略說如是諸難。其有日晝不現、月夜不現；天種種災，無雲雨雪；地種種災，崩裂震動，或復血流；鬼神出現，鳥獸怪異。如是災難無量無邊，一一災起，皆須受持、讀誦、解說
【現代漢語翻譯】 現代漢語譯本：比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士）。這是為什麼呢？因為沒有國王的威力的支援，佛法就不能建立，所以你們應當經常受持、讀誦、解說這部《般若波羅蜜多》。 大王！我所教化的大千世界，有百億個須彌山（佛教宇宙觀中的中心山），百億個日月，每一個須彌山都有四大洲。在這贍部洲（我們所居住的洲），有十六個大國、五百個中國、十萬個小國。這些國家如果發生七種災難，所有的國王爲了消除災難，受持、解說這部《般若波羅蜜多》，七種災難就會立即平息，國家就會安樂。 波斯匿王問道：『什麼是七種災難呢？』 佛說：『第一種，日月執行失常。太陽的顏色改變——變成白色、紅色、黃色、黑色，或者兩三個、四五個太陽同時出現；月亮的顏色改變——變成紅色、黃色；日月出現薄蝕，或者出現重輪——出現一重、兩重、三重、四重、五重輪。第二種，星辰執行失常。彗星、木星、火星、金星、水星、土星等各種星辰，各自發生變化，有時在白天出現。第三種，龍火、鬼火、人火、樹火，大火四處燃起，焚燒萬物。第四種，時節變化無常，寒冷和炎熱不按常理。冬天出現雨、雷、閃電，夏天出現霜、冰、雪，下土、石頭、山和沙礫，不按時節降下冰雹，下紅色、黑色的雨水，江河氾濫，沖走石頭，漂浮山巒。第五種，暴風頻繁出現，遮蔽日月，掀翻房屋，拔起樹木，飛沙走石。第六種，天地乾旱，池塘乾涸，草木枯死，莊稼顆粒無收。第七種，四方盜賊入侵國內國外，戰爭不斷，百姓死亡。 大王！我現在簡略地說這些災難。還有太陽白天不出現，月亮夜晚不出現；天空出現各種災難，沒有云卻下雨下雪；大地出現各種災難，崩裂震動，或者流血；鬼神出現，鳥獸出現怪異現象。這樣的災難無量無邊，每當一種災難發生，都必須受持、讀誦、解說這部《般若波羅蜜多》。』
【English Translation】 English version: Bhikshunis (female monastics), Upasakas (male lay practitioners), and Upasikas (female lay practitioners). Why is this so? Because without the power of a king, the Dharma cannot be established. Therefore, you should always uphold, recite, and explain this Prajnaparamita. Great King! In the great chiliocosm that I have transformed, there are a hundred billion Mount Sumerus (the central mountain in Buddhist cosmology), a hundred billion suns and moons, and each Mount Sumeru has four continents. In this Jambudvipa (the continent where we live), there are sixteen great countries, five hundred middle countries, and one hundred thousand small countries. If seven calamities arise in these countries, all the kings, in order to eliminate the calamities, should uphold, explain this Prajnaparamita, and the seven calamities will immediately cease, and the country will be peaceful and happy. King Prasenajit asked: 'What are the seven calamities?' The Buddha said: 'The first is that the sun and moon lose their proper course. The color of the sun changes—becoming white, red, yellow, or black, or two, three, four, or five suns appear simultaneously; the color of the moon changes—becoming red or yellow; the sun and moon are eclipsed, or multiple rings appear—one, two, three, four, or five rings appear. The second is that the stars lose their proper course. Comets, Jupiter, Mars, Venus, Mercury, Saturn, and other stars each undergo changes, sometimes appearing during the day. The third is that dragon fire, ghost fire, human fire, and tree fire, great fires arise everywhere, burning all things. The fourth is that the seasons change irregularly, and cold and heat are not constant. In winter, there is rain, thunder, and lightning; in summer, there is frost, ice, and snow; earth, stones, mountains, and gravel fall, hail falls out of season, red and black rain falls, rivers overflow, carrying away stones and floating mountains. The fifth is that violent winds frequently arise, obscuring the sun and moon, overturning houses, uprooting trees, and causing sand and stones to fly. The sixth is that the heavens and earth are parched, ponds dry up, grass and trees wither, and crops fail. The seventh is that thieves from all directions invade the country, both internally and externally, wars break out, and people die. Great King! I have now briefly described these calamities. There are also times when the sun does not appear during the day, and the moon does not appear at night; various disasters occur in the sky, with rain and snow falling without clouds; various disasters occur on the earth, with collapses, earthquakes, or bloodshed; ghosts and spirits appear, and birds and beasts exhibit strange phenomena. Such calamities are immeasurable and boundless. Whenever any one of these calamities arises, it is necessary to uphold, recite, and explain this Prajnaparamita.'
此般若波羅蜜多。」
爾時，十六國王聞佛所說，皆悉驚怖。波斯匿王白佛言：「世尊！何故天地有是災難？」
佛言：「大王！由贍部洲大小國邑一切人民，不孝父母，不敬師長；沙門、婆羅門、國王、大臣不行正法，由此諸惡有是難興。
「大王！般若波羅蜜多，能出生一切諸佛法、一切菩薩解脫法、一切國王無上法、一切有情出離法，如摩尼寶體具眾德，能鎮毒龍諸惡鬼神，能遂人心所求滿足，能應輪王名如意珠，能令難陀、跋難陀等諸大龍王降霔甘雨潤澤草木，若於闇夜置高幢上，光照天地明如日出。此般若波羅蜜多亦復如是，汝等諸王應作寶幢及以幡蓋，燒香散花廣大供養，寶函盛經置於寶案，若欲行時常導其前，所在住處作七寶帳，眾寶為座置經于上，種種供養如事父母；亦如諸天奉事帝釋。
「大王！我見諸國一切人王，皆由過去侍五百佛恭敬供養，得為帝王；一切聖人得道果者，來生其國，作大利益。若王福盡、無道之時，聖人捨去，災難競起。
「大王！若未來世，有諸國王建立正法、護三寶者，我令五方菩薩摩訶薩眾往護其國。
「東方金剛手菩薩摩訶薩，手持金剛杵，放青色光，與四俱胝菩薩往護其國。
「南方金剛寶菩薩摩訶薩，手持金剛摩尼
【現代漢語翻譯】 現代漢語譯本：這就是般若波羅蜜多（Prajnaparamita，智慧的完美）。
那時，十六位國王聽聞佛陀所說，都感到驚恐害怕。波斯匿王（Prasenajit，古印度憍薩羅國國王）對佛陀說：『世尊！為什麼天地間會有這樣的災難？』
佛陀說：『大王！由於贍部洲（Jambudvipa，我們所居住的世界）大小國家的所有人民，不孝順父母，不尊敬師長；沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、國王、大臣不行持正法，因此這些惡行導致了災難的發生。』
『大王！般若波羅蜜多，能生出一切諸佛的法、一切菩薩的解脫法、一切國王的無上法、一切有情眾生的出離法，就像摩尼寶珠（Mani，如意寶珠）一樣，具有各種功德，能鎮壓毒龍和各種惡鬼神，能滿足人們的心願，能像輪王（Chakravartin，轉輪聖王）的如意珠一樣，能使難陀（Nanda，歡喜龍王）、跋難陀（Upananda，善歡喜龍王）等大龍王降下甘雨滋潤草木，如果在黑暗的夜晚將它置於高高的旗桿上，它的光芒能照亮天地，如同太陽升起。這般若波羅蜜多也是如此，你們各位國王應當把它當作寶幢和幡蓋，焚香散花，廣作供養，用寶盒盛裝經書，放置在寶案上，如果想要出行，常常引導在前，在居住的地方設定七寶帳篷，用各種珍寶做成座位，將經書放置其上，以各種方式供養，如同對待父母一樣；也像諸天侍奉帝釋（Indra，天神之王）一樣。』
『大王！我看到各個國家的所有人王，都是由於過去侍奉五百位佛陀，恭敬供養，才得以成為帝王；一切聖人得到道果，也會來到他們的國家，帶來巨大的利益。如果國王的福報耗盡、不行正道的時候，聖人就會離去，災難就會競相發生。』
『大王！如果未來世，有國王建立正法、護持三寶（佛、法、僧）的，我會讓五方菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）前往護佑他們的國家。』
『東方金剛手菩薩摩訶薩（Vajrapani Bodhisattva-Mahasattva，手持金剛杵的菩薩），手持金剛杵，放出青色的光芒，與四俱胝（koti，千萬）菩薩一同前往護佑他們的國家。』
『南方金剛寶菩薩摩訶薩（Vajraratna Bodhisattva-Mahasattva，手持金剛寶的菩薩），手持金剛摩尼（Vajramani，金剛寶珠）
【English Translation】 English version: This is the Prajnaparamita (Perfection of Wisdom).
At that time, the sixteen kings, hearing what the Buddha had said, were all terrified. King Prasenajit said to the Buddha, 'World Honored One! Why is there such a disaster in heaven and earth?'
The Buddha said, 'Great King! Because all the people in the large and small countries of Jambudvipa (the world we live in) are not filial to their parents, do not respect their teachers; Sramanas (ascetics), Brahmins (priests), kings, and ministers do not practice the righteous Dharma, therefore these evils cause these disasters to arise.'
'Great King! The Prajnaparamita can give birth to all the Buddhas' Dharma, all the Bodhisattvas' liberation Dharma, all the kings' supreme Dharma, and all sentient beings' liberation Dharma, just like a Mani jewel (wish-fulfilling jewel) that possesses all kinds of virtues, can suppress poisonous dragons and all kinds of evil ghosts and spirits, can fulfill people's wishes, can be like the wish-fulfilling jewel of a Chakravartin (wheel-turning monarch), can cause great dragon kings such as Nanda (Joyful Dragon King) and Upananda (Good Joyful Dragon King) to send down sweet rain to moisten the grass and trees, and if it is placed on a high flagpole in the dark night, its light can illuminate heaven and earth, like the rising sun. This Prajnaparamita is also like this, you kings should treat it as a precious banner and canopy, burn incense and scatter flowers, make extensive offerings, store the scriptures in a treasure box, place it on a treasure table, and if you want to travel, always guide it in front, set up a seven-jeweled tent where you live, make seats with various treasures, place the scriptures on them, and make various offerings as if treating your parents; also like the gods serving Indra (king of the gods).'
'Great King! I have seen that all the kings of all countries have become emperors because they served five hundred Buddhas in the past, and made respectful offerings; all the saints who have attained the fruit of the path will also come to their countries and bring great benefits. If the king's blessings are exhausted and he does not practice the righteous path, the saints will leave, and disasters will arise in succession.'
'Great King! If in the future, there are kings who establish the righteous Dharma and protect the Three Jewels (Buddha, Dharma, Sangha), I will send Bodhisattva-Mahasattvas (Great Bodhisattvas) from the five directions to protect their countries.'
'The Bodhisattva-Mahasattva Vajrapani (Bodhisattva holding a Vajra) of the East, holding a Vajra, emits blue light, and goes with four kotis (ten million) of Bodhisattvas to protect their country.'
'The Bodhisattva-Mahasattva Vajraratna (Bodhisattva holding a Vajra Jewel) of the South, holding a Vajramani (Vajra Jewel)
，放日色光，與四俱胝菩薩往護其國。
「西方金剛利菩薩摩訶薩，手持金剛劍，放金色光，與四俱胝菩薩往護其國。
「北方金剛藥叉菩薩摩訶薩，手持金剛鈴，放琉璃色光，與四俱胝藥叉往護其國。
「中方金剛波羅蜜多菩薩摩訶薩，手持金剛輪，放五色光，與四俱胝菩薩往護其國。
「是五菩薩摩訶薩，各與如是無量大眾，于汝國中作大利益；當立形像而供養之。」
爾時，金剛手菩薩摩訶薩等，即從座起頂禮佛足，卻住一面而白佛言：「世尊！我等本願，承佛神力，十方世界一切國土，若有此經受持、讀誦、解說之處，我當各與如是眷屬，於一念頃即至其所，守護正法、建立正法，令其國界無諸災難，刀兵疾疫一切皆除。
「世尊！我有陀羅尼，能加持擁護，是一切佛本所修行速疾之門。若人得聞一經于耳，所有罪障悉皆消滅，況複誦習而令通利，以法威力，當令國界永無眾難。」
即于佛前，異口同音說陀羅尼曰：
「娜謨啰怛娜(二合)怛啰(二合)夜野(一) 娜莫(引)阿哩夜(二合)吠(無蓋反)𡀔者娜(引)野(二) 怛他(引)𧃯多(引)夜啰訶(二合)諦(三) 三藐三沒馱(引)野(四) 娜莫阿(引)哩野(二合)(五) 三滿多跋
【現代漢語翻譯】 現代漢語譯本：東方金剛薩埵菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩），手持金剛杵（vajra，一種象徵堅不可摧的法器），放出日光般的光芒，與四俱胝（koti，一千萬）菩薩一同前往守護那個國家。 西方金剛利菩薩摩訶薩，手持金剛劍，放出金色光芒，與四俱胝菩薩一同前往守護那個國家。 北方金剛藥叉菩薩摩訶薩（Yaksa Bodhisattva Mahasattva，守護神菩薩），手持金剛鈴，放出琉璃色光芒，與四俱胝藥叉（Yaksa，一種守護神）一同前往守護那個國家。 中央金剛波羅蜜多菩薩摩訶薩（Pāramitā Bodhisattva Mahasattva，到達彼岸的菩薩），手持金剛輪，放出五色光芒，與四俱胝菩薩一同前往守護那個國家。 這五位菩薩摩訶薩，各自帶領著如此無量的眷屬，在你的國家中作出巨大的利益；應當設立他們的形象並供養他們。 那時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，手持金剛杵的菩薩）等，立即從座位上起身，頂禮佛足，退到一旁向佛稟告說：『世尊！我們本來的誓願，承蒙佛的神力，在十方世界一切國土中，如果有受持、讀誦、解說這部經典的地方，我們都將各自帶領著這樣的眷屬，在一念之間立即到達那裡，守護正法、建立正法，使那個國家的疆界沒有各種災難，刀兵、疾病、瘟疫一切都消除。 世尊！我有一個陀羅尼（dharani，咒語），能夠加持擁護，這是一切佛本來所修行的快速通道。如果有人聽到這部經典入耳，所有的罪障都將全部消滅，更何況是誦習而使之通達流暢，憑藉佛法的威力，應當使那個國家的疆界永遠沒有各種災難。』 隨即在佛前，異口同聲地說出陀羅尼： 『娜謨啰怛娜（二合）怛啰（二合）夜野（一） 娜莫（引）阿哩夜（二合）吠（無蓋反）𡀔者娜（引）野（二） 怛他（引）𧃯多（引）夜啰訶（二合）諦（三） 三藐三沒馱（引）野（四） 娜莫阿（引）哩野（二合）（五） 三滿多跋』
【English Translation】 English version: The Bodhisattva Mahasattva Vajrasattva of the East, holding a vajra, emits light like the sun, and goes with four kotis (ten million) of Bodhisattvas to protect that country. The Bodhisattva Mahasattva Vajraketu of the West, holding a vajra sword, emits golden light, and goes with four kotis of Bodhisattvas to protect that country. The Bodhisattva Mahasattva Vajrayaksa of the North, holding a vajra bell, emits lapis lazuli-colored light, and goes with four kotis of Yakshas to protect that country. The Bodhisattva Mahasattva Vajraparamita of the Center, holding a vajra wheel, emits five-colored light, and goes with four kotis of Bodhisattvas to protect that country. These five Bodhisattva Mahasattvas, each with such immeasurable retinues, will bring great benefit to your country; you should establish their images and make offerings to them. At that time, the Bodhisattva Mahasattva Vajrapani and others, immediately rose from their seats, bowed at the Buddha's feet, and stepped aside to report to the Buddha, saying: 'World Honored One! Our original vows, by the power of the Buddha, in all the lands of the ten directions, if there is a place where this sutra is received, recited, and explained, we will each lead such retinues, and in an instant, arrive there, protect the Dharma, establish the Dharma, and ensure that the borders of that country are free from all disasters, weapons, diseases, and plagues are all eliminated.' 'World Honored One! I have a dharani that can bless and protect, which is the quick path that all Buddhas originally practiced. If a person hears this sutra in their ear, all their karmic obstacles will be completely eliminated, let alone reciting and mastering it, by the power of the Dharma, the borders of that country should be forever free from all disasters.' Then, in front of the Buddha, they spoke the dharani in unison: 'Namo ratna trayaya (1) Namo arya vajradharaya (2) Tathagataya arhate (3) Samyak sambuddhaya (4) Namo arya (5) Samanta bhadra'
捺啰(二合、引)野(六) 冒地薩怛嚩(二合、引)野(七) 摩訶薩怛嚩(二合、引)野(八) 摩賀迦(引)嚕抳迦(引)野(九) 怛你野(二合)他(引)(十) 枳穰(二合)娜缽啰(二合)你(引)閉(十一) 惡乞叉(二合)野句勢(十二) 缽啰(二合)底婆(引)娜嚩底(十三) 薩嚩沒馱(引)嚩路枳諦(十四) 瑜誐跛哩你澀跛(二合)寧(十五) 儼避(引)啰努啰嚩誐(引)系(十六) 底哩野(三合)特嚩(二合)(十七) 跛哩你澀跛(二合)寧(十八) 冒地質多散惹娜你(十九) 薩嚩(引)毗曬迦毗(引)色訖諦(二合)(二十) 達磨娑(引)誐啰三步諦(二十一) 阿慕伽室啰(二合)嚩儜(二十二) 摩賀三滿多跋捺啰(二合)步彌(二十三) 涅(奴逸反)哩野(二合)諦(二十四) 尾野(二合)羯啰(二合)拏(二十五) 跛哩缽啰(二合)跛你(二十六) 薩嚩悉馱(二十七) 娜么塞訖哩(三合)諦(二十八) 薩嚩冒地薩怛嚩(二合)(二十九) 散惹娜你(三十) 婆誐嚩底(丁以反)(上同)(三十一) 沒馱(引)么諦(三十二) 阿啰你迦啰奶(三十三) 阿啰拏迦啰奶(三十四) 摩賀缽啰(二合)枳穰(二合)(三十五) 播啰弭諦娑嚩(二
【現代漢語翻譯】 現代漢語譯本： 禮敬 捺啰野（Narayana，毗濕奴神）！禮敬 冒地薩怛嚩（菩薩）！禮敬 摩訶薩怛嚩（大菩薩）！禮敬 摩賀迦嚕抳迦（大悲者）！ 即說咒曰： 智慧成就者，無盡的功德藏，具足辯才者，一切佛所觀察者，與瑜伽相應者，深奧的語言之源，三世的，成就者，菩提心生起者，一切灌頂所加持者，法海之源，不虛的聽聞者，大遍滿的賢善地，無垢者，解脫者，圓滿者，一切成就者，我禮敬，一切菩薩，生起者，薄伽梵（世尊），佛母，阿啰你迦啰奶（無諍者），阿啰拏迦啰奶（無諍者），大智慧者，波羅蜜多（到彼岸）！
【English Translation】 English version: Homage to Narayana! Homage to Bodhisattva! Homage to Mahasattva! Homage to Mahakarunika (the Great Compassionate One)! Thus, the mantra is spoken: One who has attained wisdom, the inexhaustible treasury of merits, one who possesses eloquence, one who is observed by all Buddhas, one who is in accordance with yoga, the source of profound language, of the three times, one who has attained, one who gives rise to the Bodhi mind, one who is blessed by all initiations, the source of the ocean of Dharma, the unfailing listener, the great, all-pervading, virtuous ground, the immaculate one, the liberated one, the perfect one, the one who has accomplished all, I pay homage, to all Bodhisattvas, the one who gives rise, the Bhagavati (the Blessed One), the Mother of Buddhas, Aranikarani (the non-contentious one), Aranakarani (the non-contentious one), the one of great wisdom, Paramita (the perfection)!
合)賀(三十六)」
爾時，世尊聞是說已，贊金剛手等諸菩薩言：「善哉，善哉！若有誦持此陀羅尼者，我及十方諸佛悉常加護，諸惡神鬼敬之如佛，不久當得阿耨多羅三藐三菩提。
「大王！吾以此經付囑汝等：毗舍離國、憍薩羅國、室羅筏國、摩伽陀國、波羅痆斯國、迦毗羅國、拘尸那國、憍睒彌國、般遮羅國、波吒羅國、末土羅國、烏尸尼國、奔吒䟦多國、提婆䟦多國、迦尸國瞻波國，如是一切諸國王等，皆應受持般若波羅蜜多。」
時諸大眾、阿修羅等，聞佛所說諸災難事，身毛皆豎，高聲唱言：「愿我未來不生彼國。」
時十六王，即舍王位修出家道，具八勝處、十一切處，得伏忍、信忍、無生法忍。
爾時，一切天人大眾、阿修羅等，散曼陀羅花、曼殊沙花、婆師迦花、蘇曼那花，以供養佛，隨其種性得三脫門——生空、法空、菩提分法。無量無數菩薩摩訶薩，散拘勿頭花、波頭摩花而供養佛，無量三昧悉皆現前，得住順忍、無生法忍。無量無數菩薩摩訶薩，得恒河沙諸三昧門，真俗平等，具無礙解，常起大悲，于百萬億阿僧祇佛剎微塵數世界，廣利眾生，現身成佛。
仁王護國般若波羅蜜多經囑累品第八
佛告波斯匿王：「今誡汝等！吾滅度后，正法欲
【現代漢語翻譯】 現代漢語譯本 （合）賀（三十六）
那時，世尊聽了這些話后，讚歎金剛手等各位菩薩說：『好啊，好啊！如果有誦持這陀羅尼的人，我和十方諸佛都會常常加以護佑，各種惡神鬼都會像尊敬佛一樣尊敬他，不久就能證得阿耨多羅三藐三菩提（無上正等正覺）。』
『大王！我將這部經囑託給你們：毗舍離國（古印度十六大國之一）、憍薩羅國（古印度十六大國之一）、室羅筏國（古印度城市）、摩伽陀國（古印度十六大國之一）、波羅痆斯國（古印度城市，今瓦拉納西）、迦毗羅國（釋迦牟尼的故鄉）、拘尸那國（佛陀涅槃之地）、憍睒彌國（古印度城市）、般遮羅國（古印度十六大國之一）、波吒羅國（古印度城市）、末土羅國（古印度城市）、烏尸尼國（古印度城市）、奔吒䟦多國（古印度城市）、提婆䟦多國（古印度城市）、迦尸國（古印度十六大國之一）、瞻波國（古印度城市），像這樣所有各國的國王們，都應當受持《般若波羅蜜多》。』
當時，所有大眾、阿修羅（一種神道生物）等，聽到佛所說的各種災難之事，都感到毛骨悚然，高聲喊道：『愿我未來不要生在那些國家。』
當時，十六位國王，立即捨棄王位，出家修行，具足八勝處、十一切處，證得伏忍、信忍、無生法忍。
那時，一切天人大眾、阿修羅等，散佈曼陀羅花（天界之花）、曼殊沙花（天界之花）、婆師迦花（天界之花）、蘇曼那花（天界之花），用來供養佛，他們隨著各自的根性，證得三解脫門——生空、法空、菩提分法。無量無數的菩薩摩訶薩，散佈拘勿頭花（天界之花）、波頭摩花（天界之花）來供養佛，無量三昧都顯現在他們面前，證得住順忍、無生法忍。無量無數的菩薩摩訶薩，證得如恒河沙數般的三昧法門，真諦和俗諦平等不二，具足無礙的辯才，常常生起大悲心，在百萬億阿僧祇佛剎微塵數的世界裡，廣泛利益眾生，現身成佛。
《仁王護國般若波羅蜜多經》囑累品第八
佛告訴波斯匿王：『現在告誡你們！我滅度后，正法將要衰微，
【English Translation】 English version (Combined) He (Thirty-six)
At that time, the World Honored One, having heard these words, praised the Bodhisattvas such as Vajrapani, saying: 'Excellent, excellent! If there are those who recite and uphold this Dharani, I and all the Buddhas of the ten directions will always protect them. All evil gods and ghosts will respect them as they respect the Buddha, and they will soon attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
'Great King! I entrust this Sutra to you: the countries of Vaishali (one of the sixteen great ancient Indian kingdoms), Kosala (one of the sixteen great ancient Indian kingdoms), Shravasti (an ancient Indian city), Magadha (one of the sixteen great ancient Indian kingdoms), Varanasi (an ancient Indian city, now Varanasi), Kapilavastu (the birthplace of Shakyamuni Buddha), Kushinagar (the place of Buddha's Parinirvana), Kaushambi (an ancient Indian city), Panchala (one of the sixteen great ancient Indian kingdoms), Pataliputra (an ancient Indian city), Mathura (an ancient Indian city), Ujjain (an ancient Indian city), Pundravardhana (an ancient Indian city), Devavardhana (an ancient Indian city), Kashi (one of the sixteen great ancient Indian kingdoms), Champa (an ancient Indian city), all the kings of these countries should uphold the Prajnaparamita.'
At that time, all the assembly, Asuras (a type of divine being), and others, hearing the Buddha speak of the various calamities, were terrified, and cried out loudly: 'May we not be born in those countries in the future.'
At that time, the sixteen kings immediately abandoned their thrones, left home to practice, and attained the eight superior states, the ten all-encompassing states, and achieved the forbearance of subjugation, the forbearance of faith, and the forbearance of non-origination of dharmas.
At that time, all the heavenly beings, the assembly, Asuras, and others, scattered Mandarava flowers (heavenly flowers), Manjushaka flowers (heavenly flowers), Parshika flowers (heavenly flowers), and Sumanas flowers (heavenly flowers) to make offerings to the Buddha. According to their respective natures, they attained the three gates of liberation—emptiness of self, emptiness of dharmas, and the factors of enlightenment. Immeasurable and countless Bodhisattva Mahasattvas scattered Kovidara flowers (heavenly flowers) and Padma flowers (heavenly flowers) to make offerings to the Buddha. Immeasurable Samadhis manifested before them, and they attained the forbearance of abiding in accordance with the truth and the forbearance of non-origination of dharmas. Immeasurable and countless Bodhisattva Mahasattvas attained Samadhi gates as numerous as the sands of the Ganges River, the truth and the mundane being equal and non-dual, possessing unobstructed eloquence, constantly arising with great compassion, and in the countless worlds as numerous as the dust particles of millions of billions of Asankhya Buddha lands, they widely benefited sentient beings and manifested as Buddhas.
The Eighth Chapter, Entrustment, of the Prajnaparamita Sutra for the Protection of the Nation by Benevolent Kings
The Buddha said to King Prasenajit: 'Now I admonish you! After my Parinirvana, the true Dharma will decline,
滅，后五十年、后五百年、后五千年，無佛、法、僧。此經、三寶，付諸國王建立守護，令我四部諸弟子等，受持、讀誦，解其義理，廣為眾生宣說法要，令其修習出離生死。
「大王！后五濁世，一切國王、王子、大臣，自恃高貴，破滅吾教，明作製法，制我弟子比丘、比丘尼，不聽出家、修行正道，亦復不聽造佛塔像；白衣高座、比丘地立、與兵奴法等無有異。當知爾時，法滅不久。
「大王！破國因緣，皆汝自作。恃己威力，制四部眾，不聽修福，諸惡比丘受別請法，知識比丘共為一心，互相親善齋會求福；是外道法，都非我教。百姓疾疫，無量苦難。當知爾時國土破滅。
「大王！法末世時，國王，大臣，四部弟子，各作非法，橫與佛教作諸過咎，非法非律繫縛比丘，如彼獄囚。當知爾時，法滅不久。
「大王！我滅度后，四部弟子，一切國王、王子、百官，乃是任持護三寶者，而自破滅，如師子身中蟲，自食師子肉，非外道也。壞我法者得大過咎——正法衰薄，民無正行，諸惡漸增，其壽日減，無復孝子，六親不和，天龍不祐，惡鬼惡龍日來侵害，災怪相繼為禍縱橫，當墮地獄、傍生、餓鬼，若得為人，貧窮下賤諸根不具——如影隨形、如響應聲，如人夜書，火滅字存，毀法果報
【現代漢語翻譯】 現代漢語譯本：我涅槃后五十年、五百年、五千年，將沒有佛、法、僧三寶。這部經書和三寶，將託付給國王建立守護，使我的四部弟子（比丘、比丘尼、優婆塞、優婆夷）能夠受持、讀誦，理解其中的義理，並廣泛地為眾生宣說佛法要義，使他們能夠修行，脫離生死輪迴。 大王！在末法時代的五濁惡世，所有的國王、王子、大臣，都會仗恃自己的高貴地位，破壞我的教法，公然制定法律，限制我的弟子比丘（男性出家人）和比丘尼（女性出家人），不允許他們出家修行正道，也不允許建造佛塔和佛像；他們會把白衣（在家居士）放在高位，讓比丘站在地上，像對待士兵和奴隸一樣，沒有任何區別。應當知道，那時佛法滅亡的日子就不遠了。 大王！國家衰敗的原因，都是你們自己造成的。你們仗恃自己的權勢，限制四部弟子，不讓他們修福，那些行為不端的比丘接受特別的供養，而有知識的比丘卻能同心同德，互相親善，一起齋戒求福；這些都是外道的方法，完全不是我的教法。百姓會遭受疾病和無量的苦難。應當知道，那時國家就會滅亡。 大王！在末法時代，國王、大臣和四部弟子，都會各自做出非法的事情，無端地給佛教製造各種過錯，用非法和不符合戒律的手段來束縛比丘，就像對待監獄裡的囚犯一樣。應當知道，那時佛法滅亡的日子就不遠了。 大王！我涅槃之後，四部弟子，以及所有的國王、王子、百官，本應是護持三寶的人，卻自己破壞佛法，就像獅子身上的蟲子，自己吃掉獅子的肉一樣，不是外道所為。破壞我佛法的人會得到極大的罪過——正法衰敗，人民沒有正確的行為，各種惡行逐漸增多，壽命日益減少，不再有孝順的子女，六親不和睦，天龍不保佑，惡鬼惡龍每天都來侵害，災難怪事接連不斷，禍患橫行，他們會墮入地獄、畜生、餓鬼道，如果能轉生為人，也會貧窮困苦，諸根不全——就像影子跟隨身體，像回聲響應聲音一樣，就像人在夜晚寫字，火滅了字跡還在一樣，毀壞佛法的果報就是如此。
【English Translation】 English version: After my Parinirvana, for fifty years, five hundred years, and five thousand years, there will be no Buddha, Dharma, or Sangha. This scripture and the Three Jewels will be entrusted to kings to establish and protect, so that my fourfold disciples (bhikshus, bhikshunis, upasakas, and upasikas) can uphold, recite, understand its meaning, and widely proclaim the Dharma to sentient beings, enabling them to practice and escape the cycle of birth and death. Great King! In the latter age of the five turbidities, all kings, princes, and ministers will rely on their noble status to destroy my teachings, openly enact laws to restrict my disciples, the bhikshus (male monastics) and bhikshunis (female monastics), not allowing them to leave home and practice the right path, nor allowing the construction of stupas and Buddha images; they will place laypeople in high positions, make bhikshus stand on the ground, treating them like soldiers and slaves, with no distinction. Know that at that time, the destruction of the Dharma will not be far off. Great King! The reasons for the downfall of the country are all self-inflicted. You rely on your own power to restrict the fourfold disciples, not allowing them to cultivate merit, those immoral bhikshus receive special offerings, while knowledgeable bhikshus are of one mind, friendly to each other, and together observe fasts to seek blessings; these are all methods of external paths, not my teachings at all. The people will suffer from diseases and immeasurable hardships. Know that at that time, the country will be destroyed. Great King! In the latter age of the Dharma, kings, ministers, and the fourfold disciples will each commit unlawful acts, unjustly creating various faults for Buddhism, using unlawful and un-Vinaya means to bind bhikshus, like treating them as prisoners in jail. Know that at that time, the destruction of the Dharma will not be far off. Great King! After my Parinirvana, the fourfold disciples, as well as all kings, princes, and officials, who should be the upholders and protectors of the Three Jewels, will themselves destroy the Dharma, like insects in the body of a lion, eating the lion's flesh themselves, not by external paths. Those who destroy my Dharma will receive great demerit—the true Dharma will decline, the people will not have right conduct, various evils will gradually increase, their lifespans will decrease daily, there will be no filial children, the six relatives will not be in harmony, the dragons and gods will not protect them, evil ghosts and dragons will come daily to harm them, disasters and strange events will follow one after another, calamities will run rampant, they will fall into hell, the animal realm, and the hungry ghost realm, and if they are reborn as humans, they will be poor and have incomplete faculties—like a shadow following the body, like an echo responding to a sound, like a person writing at night, when the fire goes out the words remain, such is the karmic retribution for destroying the Dharma.
亦復如是。
「大王！未來世中，一切國王、王子、大臣，與我弟子橫立記籍，設官典主大小僧統，非理役使。當知爾時，佛法不久。
「大王！未來世中，一切國王、四部弟子，當依十方一切諸佛常所行道，建立流通。而惡比丘為求名利，不依我法，於國王前自說過患，作破法緣。其王不別，信受此語，橫立製法，不依佛戒。當知爾時，法滅不久。
「大王！未來世中，國王、大臣、四部弟子，自作破法、破國因緣，身自受之，非佛法咎。天龍捨去，五濁轉增，若具說者窮劫不盡。」
爾時，十六大國王聞說未來如是諸誡，悲啼號泣，聲動三千，天地昏闇，光明不現。時諸王等，各各至心受持佛語，不制四部出家學道，當如佛教。
爾時，恒河沙等無量大眾皆共嘆言：「當爾之時，世間空虛是無佛世。」
爾時，波斯匿王白佛言：「世尊！當何名此經？我等云何奉持？」
佛告大王：「此經名為『仁王護國般若波羅蜜多』，亦得名為『甘露法藥』，若有服行能愈諸疾。
「大王！般若波羅蜜多所有功德，猶如虛空不可測量，若有受持、讀誦之者，所獲功德，能護仁王及諸眾生，猶如垣墻，亦如城壁，是故汝等應當受持。」
佛說是經已，彌勒、師子吼等無
【現代漢語翻譯】 現代漢語譯本 也是如此。 『大王！未來世中，所有的國王、王子、大臣，如果和我的弟子們橫立戶籍，設立官員管理大小僧侶，進行不合理的役使。應當知道，那時佛法將不久衰敗。 『大王！未來世中，所有的國王、四部弟子（指出家男女二眾和在家男女二眾），應當依照十方一切諸佛經常修行的道路，建立和流通佛法。然而，惡劣的比丘爲了追求名利，不依照我的教法，在國王面前自我誇耀，說別人的過失，製造破壞佛法的因緣。那些不加辨別的國王，聽信這些話，橫加制定法律，不依照佛的戒律。應當知道，那時佛法滅亡的日子不遠了。 『大王！未來世中，國王、大臣、四部弟子，自己製造破壞佛法、破壞國家的因緣，自身會承受這些惡果，這不是佛法的過錯。天龍（護法神）會捨棄他們，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）會更加嚴重，如果詳細說來，窮盡劫數也說不完。』 當時，十六大國王聽到佛陀說未來會有這樣的告誡，悲傷地哭泣，聲音震動三千世界，天地昏暗，光明消失。當時，諸位國王都誠心接受佛陀的教誨，不限制四部弟子出家修道，應當按照佛陀的教導行事。 當時，像恒河沙一樣多的無量大眾都一起感嘆說：『到那時，世間將空虛，成為沒有佛的時代。』 當時，波斯匿王（Prasenajit）向佛陀說道：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』 佛陀告訴國王說：『這部經名為《仁王護國般若波羅蜜多》（Renwang Huguo Banruo Boluomidu，Protecting the Country by Benevolent Kings Prajna Paramita Sutra），也可以稱為《甘露法藥》（Ganlu Fayao，Sweet Dew Dharma Medicine），如果有人服用修行，能夠治癒各種疾病。 『大王！般若波羅蜜多（Prajna Paramita，Perfection of Wisdom）的所有功德，就像虛空一樣不可測量，如果有人受持、讀誦這部經，所獲得的功德，能夠保護仁王和一切眾生，就像城墻一樣，也像城壁一樣，所以你們應當受持。』 佛陀說完這部經后，彌勒（Maitreya）、師子吼（Simhanada）等無量菩薩
【English Translation】 English version It is also like that. 『Great King! In the future world, all kings, princes, and ministers, if they arbitrarily register my disciples, establish officials to manage the great and small Sangha, and impose unreasonable labor, know that at that time, the Buddha Dharma will not last long. 『Great King! In the future world, all kings and the fourfold assembly of disciples (referring to the two groups of ordained men and women, and the two groups of lay men and women) should establish and propagate the Dharma according to the path that all Buddhas of the ten directions constantly practice. However, evil Bhikkhus, seeking fame and gain, do not follow my teachings, boast about themselves and speak of others' faults before the king, creating conditions for destroying the Dharma. Those kings who do not discern, believing these words, arbitrarily establish laws that do not follow the Buddha's precepts. Know that at that time, the destruction of the Dharma is not far away. 『Great King! In the future world, kings, ministers, and the fourfold assembly of disciples, by themselves create the causes for destroying the Dharma and the country, and they themselves will bear these evil consequences, it is not the fault of the Buddha Dharma. The Devas and Nagas (protective deities) will abandon them, and the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) will become more severe. If described in detail, it would not be exhausted even in countless kalpas.』 At that time, the sixteen great kings, hearing the Buddha speak of such future admonitions, wept with sorrow, their voices shaking the three thousand worlds, the heavens and earth darkened, and the light disappeared. At that time, all the kings sincerely accepted the Buddha's teachings, not restricting the fourfold assembly of disciples from leaving home to practice the Way, and should act according to the Buddha's teachings. At that time, countless multitudes, as many as the sands of the Ganges River, all exclaimed together: 『At that time, the world will be empty, becoming an era without the Buddha.』 At that time, King Prasenajit (波斯匿王) said to the Buddha: 『World Honored One! What should this sutra be called? How should we uphold it?』 The Buddha told the king: 『This sutra is called the 「Benevolent Kings Protecting the Country Prajna Paramita Sutra」 (仁王護國般若波羅蜜多, Renwang Huguo Banruo Boluomidu), it can also be called the 「Sweet Dew Dharma Medicine」 (甘露法藥, Ganlu Fayao). If someone takes and practices it, they can cure all kinds of diseases. 『Great King! All the merits of Prajna Paramita (般若波羅蜜多, Perfection of Wisdom) are immeasurable like the void. If someone upholds and recites this sutra, the merits they obtain can protect the benevolent king and all sentient beings, like a city wall, and also like a fortress. Therefore, you should uphold it.』 After the Buddha finished speaking this sutra, Maitreya (彌勒), Simhanada (師子吼), and other countless Bodhisattvas
量菩薩摩訶薩，舍利弗、須菩提等無量聲聞，欲界、色界無量天人，比丘、比丘尼、優婆塞、優婆夷，阿修羅等，一切大眾，聞佛所說，皆大歡喜，信受奉行。
仁王護國般若波羅蜜多經卷下
【現代漢語翻譯】 現代漢語譯本：無量的菩薩摩訶薩（菩薩中的大菩薩），舍利弗（佛陀的十大弟子之一）、須菩提（佛陀的十大弟子之一）等無量聲聞（聽聞佛陀教誨而修行的人），欲界（眾生有慾望的界域）的無量天人，比丘（男性出家修行者）、比丘尼（女性出家修行者）、優婆塞（在家男居士）、優婆夷（在家女居士），阿修羅（一種神道眾生）等一切大眾，聽聞佛陀所說，都非常歡喜，信受奉行。 《仁王護國般若波羅蜜多經》卷下
【English Translation】 English version: Immeasurable Bodhisattva Mahasattvas (great Bodhisattvas), Shariputra (one of the Buddha's ten great disciples), Subhuti (one of the Buddha's ten great disciples), and other immeasurable Shravakas (those who practice by hearing the Buddha's teachings), immeasurable Devas (gods) and humans of the Desire Realm (the realm of beings with desires), Bhikshus (male monastic practitioners), Bhikshunis (female monastic practitioners), Upasakas (male lay practitioners), Upasikas (female lay practitioners), Asuras (a type of divine beings), and all the great assembly, having heard what the Buddha said, were all greatly delighted, believed, accepted, and practiced accordingly. The Sutra of Benevolent Kings Who Protect the Nation Prajna Paramita, Scroll 2