T09n0262_妙法蓮華經
大正藏第 09 冊 No. 0262 妙法蓮華經
No. 262 [Nos. 263, 264]
御製大乘妙法蓮華經序
昔如來於耆阇崛山中，與大阿羅漢阿若憍陳如、摩訶迦葉無量等眾，演說大乘真經，名無量義。是時天雨寶華布濩充滿，慧光現瑞洞燭幽顯，普佛世界六種震動，一切人天得未曾有，咸皆歡喜讚歎，以為是經乃諸佛如來秘密之藏，神妙叵測，廣大難名，所以拔滯溺之沈流，拯昏迷之失性，功德弘遠莫可涯涘。溯求其源，肇彼竺幹流于震旦，爰自西晉沙門竺法護者初加翻譯，名曰正法華；暨東晉龜茲三藏法師鳩摩羅什重翻，名曰妙法蓮華；至隋天竺沙門阇那笈多所翻者，亦名妙法。雖三經文理重沓互陳，而惟三藏法師獨得其旨。第歷世既遠不無訛謬，匪資刊正漸致多疑，用是特加仇校，仍命鏤梓以廣其傳。
嗚呼！如來愍諸眾生有種種性、種種欲、種種行、種種憶想分別，歷劫纏繞無有出期，乃為此大事因緣現世，敷暢妙旨，作殊勝方便，俾皆得度脫超登正覺，此誠濟海之津樑而燭幽之慧炬也。善男子、善女人，一切眾生，能秉心至誠持誦佩服頂禮供養，即離一切苦惱，除一切業障，解一切生死之厄。不啻如饑之得食，如渴之得飲，如寒之得火，如熱之得
【現代漢語翻譯】 現代漢語譯本 過去，如來在耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此處說法）中，與大阿羅漢阿若憍陳如（Ajnatakaundinya，佛教最早的五比丘之一）、摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）等無量大眾，演說大乘真經，名為《無量義經》。當時，天空中降下寶華，佈滿虛空，慧光顯現瑞兆，照徹幽暗與顯明之處，整個佛世界發生六種震動，一切人天都感到前所未有，都歡喜讚歎，認為這部經是諸佛如來秘密的寶藏，神妙不可測度，廣大難以名狀，所以能夠拔除沉溺於生死輪迴的眾生，拯救昏迷而迷失本性的人，其功德弘大深遠，無法估量。追溯其源頭，這部經從印度傳入中國，最早是西晉的沙門竺法護翻譯的，名為《正法華經》；後來東晉的龜茲三藏法師鳩摩羅什重新翻譯，名為《妙法蓮華經》；到了隋朝，天竺沙門阇那笈多所翻譯的，也名為《妙法蓮華經》。雖然這三部經文理重複交錯，但只有鳩摩羅什三藏法師的譯本最能表達其旨意。然而，由於年代久遠，難免出現訛誤，如果不加以校正，就會逐漸產生許多疑惑，因此特別加以校對，並命人雕版印刷，以廣為流傳。 唉！如來憐憫一切眾生有種種根性、種種慾望、種種行為、種種憶想分別，在漫長的輪迴中纏繞，沒有解脫之期，所以爲了這件大事因緣而示現於世，宣揚微妙的宗旨，施設殊勝的方便，使他們都能得到解脫，超越生死，證得正覺，這實在是渡過苦海的津樑，照亮幽暗的慧炬啊。善男子、善女人，一切眾生，如果能夠以至誠之心持誦、佩戴、頂禮、供養這部經，就能脫離一切苦惱，消除一切業障，解除一切生死的災厄。這就像飢餓的人得到食物，口渴的人得到飲水，寒冷的人得到火，炎熱的人得到
【English Translation】 English version In the past, the Tathagata, at Mount Grdhrakuta (also known as Vulture Peak, where the Buddha often preached), together with the great Arhats Ajnatakaundinya (one of the first five Buddhist monks), Mahakasyapa (one of the Buddha's ten great disciples), and countless others, expounded the Great Vehicle Sutra, named the 'Infinite Meanings Sutra'. At that time, precious flowers rained down from the sky, filling the void, the light of wisdom manifested auspicious signs, illuminating the hidden and the manifest, the entire Buddha world experienced six kinds of tremors, and all humans and devas felt something unprecedented, all rejoicing and praising, considering this sutra to be the secret treasure of all Buddhas and Tathagatas, mysterious and unfathomable, vast and indescribable, therefore able to pull out those drowning in the cycle of birth and death, and rescue those confused and lost in their nature, its merits being vast and profound, immeasurable. Tracing its origins, this sutra flowed from India to China, first translated by the Shramana Dharmaraksa of the Western Jin Dynasty, named the 'Sutra of the Correct Dharma Flower'; later, the Tripitaka Master Kumarajiva of Kucha in the Eastern Jin Dynasty re-translated it, named the 'Sutra of the Wonderful Dharma Lotus'; and in the Sui Dynasty, the Shramana Jnanagupta of India also translated it, also named the 'Sutra of the Wonderful Dharma Lotus'. Although the texts of these three sutras overlap and repeat, only the translation of Tripitaka Master Kumarajiva best expresses its meaning. However, due to the passage of time, errors are inevitable, and if not corrected, many doubts will gradually arise, therefore, it has been specially collated, and ordered to be printed to widely disseminate it. Alas! The Tathagata, pitying all sentient beings who have various natures, various desires, various actions, various thoughts and discriminations, entangled in the long cycle of reincarnation without a time of liberation, therefore manifested in the world for this great cause, proclaiming the subtle purpose, establishing excellent means, so that they can all attain liberation, transcend birth and death, and attain perfect enlightenment, this is truly the bridge to cross the sea of suffering, and the torch of wisdom to illuminate the darkness. Good men and good women, all sentient beings, if they can sincerely uphold, recite, wear, bow to, and make offerings to this sutra, they will be able to escape all suffering, eliminate all karmic obstacles, and resolve all the calamities of birth and death. This is like the hungry getting food, the thirsty getting water, the cold getting fire, the hot getting
涼，如貧之得寶，如病之得醫，如子之得母，如渡之得舟，其為快適欣慰，有不可言。
噫！道非經無以寓，法非經無以傳。緣經以求法，緣法以悟道，方識是經之旨清凈微妙第一希有。遵之者則身臻康泰，諸種善根圓滿具足，如蓮華出水不染淤泥，即得五蘊皆空、六根清凈，遄躋上善以成於正覺者不難矣。茍或沉迷膠固，甘心墮落絕滅善根，則身罹苦趣，輪迴于生死之域者，其有紀極哉？雖然善惡兩途由人所趨，為善獲吉，為惡獲兇，幽明果報不爽錙銖。觀於是經者，尚戒之哉！尚勉之哉！
永樂十八年四月十七日
妙法蓮華經弘傳序
唐終南山釋道宣述
妙法蓮華經者，統諸佛降靈之本致也。蘊結大夏，出彼千齡。東傳震旦，三百餘載。西晉惠帝永康年中，長安青門燉煌菩薩竺法護者，初翻此經，名正法華。東晉安帝隆安年中，後秦弘始，龜茲沙門鳩摩羅什次翻此經，名妙法蓮華。隋氏仁壽，大興善寺北天竺沙門阇那笈多后所翻者，同名妙法。三經重沓，文旨互陳。時所宗尚，皆弘秦本。自余支品、別偈，不無其流，具如序歷，故所非述。
夫以靈岳降靈，非大聖無由開化；適化所及，非昔緣無以導心。所以仙苑告成，機分小大之別；金河顧命，道殊半滿之科。豈非教被乘
【現代漢語翻譯】 現代漢語譯本：
清涼的感覺，就像貧窮的人得到珍寶，像生病的人得到醫生，像孩子得到母親，像渡河的人得到船隻一樣，那種快樂舒適欣慰，真是無法用言語來形容。 唉！道如果不是通過經典就無法寄託，佛法如果不是通過經典就無法流傳。通過經典來尋求佛法，通過佛法來領悟道，才能認識到這部經典的宗旨是清凈微妙、第一稀有。遵循它的人，身體就會健康安泰，各種善根圓滿具足，就像蓮花從水中長出而不被污泥沾染一樣，就能立刻達到五蘊皆空、六根清凈的境界，迅速登上至善的境界，從而成就正覺，這並不困難。如果沉迷於固執的見解，甘心墮落，斷絕善根，那麼就會身陷苦難，在生死輪迴中，何時才能結束呢？雖然善惡兩條道路由人自己選擇，行善就會獲得吉祥，作惡就會遭受兇禍，善惡的果報分毫不差。看到這部經典的人，應該以此為戒啊！應該以此自勉啊！ 永樂十八年四月十七日 《妙法蓮華經》弘傳序 唐終南山釋道宣（唐代高僧）述 《妙法蓮華經》這部經典，是統攝諸佛降臨世間的根本宗旨。它蘊藏在廣闊的西域，歷經千年才出現。傳入中國，已經三百多年了。西晉惠帝永康年間，長安青門（地名）的敦煌菩薩竺法護（西晉佛經翻譯家），最初翻譯了這部經，名為《正法華》。東晉安帝隆安年間，後秦弘始年間，龜茲（古國名）沙門鳩摩羅什（後秦佛經翻譯家）再次翻譯了這部經，名為《妙法蓮華》。隋朝仁壽年間，大興善寺（寺廟名）的北天竺（古印度）沙門阇那笈多（隋朝佛經翻譯家）後來翻譯的，也名為《妙法》。這三部經文相互重疊，文辭旨意各有不同。當時人們所推崇的，都是弘揚鳩摩羅什的譯本。至於其他的支品、別偈，也並非沒有流傳，具體情況都記載在序文中，所以這裡就不再贅述了。 靈山（佛陀說法之地）降臨神蹟，如果不是大聖人（佛陀）就無法開啟教化；教化所能達到的範圍，如果不是過去的因緣就無法引導人心。所以仙苑（佛陀說法之地）的教化完成，眾生的根機有大小之別；金河（佛陀涅槃之地）的遺囑，道法有半滿之分。難道不是教法被乘
【English Translation】 English version:
The feeling of coolness is like a poor person obtaining treasure, like a sick person getting a doctor, like a child getting a mother, like a person crossing a river getting a boat. The joy, comfort, and relief are indescribable. Alas! The Dao cannot be embodied without scriptures, and the Dharma cannot be transmitted without scriptures. By seeking the Dharma through scriptures, and by understanding the Dao through the Dharma, one can recognize that the purpose of this scripture is pure, subtle, and supremely rare. Those who follow it will have healthy and peaceful bodies, and all kinds of good roots will be fully complete, like a lotus flower emerging from the water without being stained by mud. They will immediately attain the state where the five aggregates are empty and the six senses are pure. It will not be difficult to quickly ascend to the highest good and achieve perfect enlightenment. If one is obsessed with rigid views, willingly falls into depravity, and cuts off good roots, then one will suffer in the realms of suffering and cycle through birth and death. When will it ever end? Although the paths of good and evil are chosen by people themselves, doing good will bring good fortune, and doing evil will bring misfortune. The karmic consequences of good and evil are not off by even a fraction. Those who see this scripture should take it as a warning! They should encourage themselves with it! April 17th, the eighteenth year of Yongle Preface to the Propagation of the Wonderful Dharma Lotus Sutra Narrated by Shì Dàoxuān (a prominent monk of the Tang Dynasty) of Zhongnan Mountain in the Tang Dynasty The Wonderful Dharma Lotus Sutra is the fundamental purpose that encompasses all Buddhas' descents into the world. It was hidden in the vast Western Regions and emerged after thousands of years. It has been transmitted to China for more than three hundred years. During the Yongkang era of Emperor Hui of the Western Jin Dynasty, the Bodhisattva Zhú Fǎhù (a Buddhist scripture translator of the Western Jin Dynasty) of Qingmen (a place name) in Chang'an, first translated this scripture, naming it the 'Correct Dharma Flower'. During the Long'an era of Emperor An of the Eastern Jin Dynasty, and the Hongshi era of the Later Qin Dynasty, the Śramaṇa Kumārajīva (a Buddhist scripture translator of the Later Qin Dynasty) of Kucha (an ancient kingdom) translated this scripture again, naming it the 'Wonderful Dharma Lotus'. During the Renshou era of the Sui Dynasty, the Śramaṇa Jñānagupta (a Buddhist scripture translator of the Sui Dynasty) of North India at the Daxingshan Temple (a temple name) later translated it, also naming it 'Wonderful Dharma'. These three scriptures overlap, and their wording and meanings differ. At that time, people revered and promoted Kumārajīva's translation. As for the other branch texts and separate verses, they were not without circulation, and the details are recorded in the preface, so I will not elaborate on them here. The descent of the divine at the Vulture Peak (the place where the Buddha preached) could not have been initiated without a great sage (the Buddha); the scope of the teachings could not have guided people's minds without past affinities. Therefore, when the teachings at the Deer Park (the place where the Buddha preached) were completed, the capacities of sentient beings were divided into small and large; at the Ganges River (the place where the Buddha entered Nirvana), the teachings were divided into partial and complete. Is it not that the teachings are received by the vehicle
時，無足核其高會。是知五千退席，為進增慢之儔；五百授記，俱崇密化之跡。所以放光現瑞，開發請之教源；出定揚德，暢佛慧之宏略。朽宅通入大之文軌，化城引昔緣之不墜，系珠明理性之常在，鑿井顯示悟之多方。詞義宛然，喻陳惟遠。自非大哀曠濟，拔滯溺之沈流；一極悲心，拯昏迷之失性。自漢至唐六百餘載，總歷群籍四千余軸，受持盛者無出此經。將非機教相扣，並智勝之遺塵；聞而深敬，俱威王之餘績。輒于經首，序而綜之。庶得早凈六根，仰慈尊之嘉會；速成四德，趣樂土之玄猷。弘贊莫窮，永貽諸后。云爾。
妙法蓮華經卷第一
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
序品第一
如是我聞：
一時，佛住王舍城耆阇崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉舍利弗、大目揵連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀罹難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅。如是眾所知識大阿羅漢等。復有學、無學二千人。摩訶波阇波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸
陀羅比丘尼，亦與眷屬俱。菩薩摩訶薩八萬人，皆于阿耨多羅三藐三菩提不退轉；皆得陀羅尼；樂說辯才，轉不退轉法輪；供養無量百千諸佛，于諸佛所殖眾德本，常為諸佛之所稱歎；以慈修身，善入佛慧；通達大智，到于彼岸；名稱普聞無量世界，能度無數百千眾生。其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩，如是等菩薩摩訶薩八萬人俱。
爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱。自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主梵天王——尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和修吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優缽羅龍王等，各與若干百千眷屬俱。有四緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修
【現代漢語翻譯】 現代漢語譯本：還有陀羅比丘尼（女性出家人），也和她的眷屬在一起。有八萬位菩薩摩訶薩（偉大的菩薩），他們都在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上不會退轉；都獲得了陀羅尼（總持，記憶和理解佛法的能力）；樂於宣說佛法，辯才無礙，能轉動不退轉的法輪（佛法的教導）；供養過無量百千諸佛，在諸佛那裡種下了許多功德的根本，常常受到諸佛的稱讚；以慈悲修身，善於領悟佛的智慧；通達大智慧，到達了彼岸（解脫）；名聲傳遍無量世界，能夠度化無數百千眾生。他們的名字是：文殊師利菩薩（智慧的象徵）、觀世音菩薩（慈悲的象徵）、得大勢菩薩（力量的象徵）、常精進菩薩（持續精進的象徵）、不休息菩薩（不懈怠的象徵）、寶掌菩薩（手持寶物的菩薩）、藥王菩薩（醫治眾生疾病的菩薩）、勇施菩薩（勇於佈施的菩薩）、寶月菩薩（如寶珠般光明的月亮）、月光菩薩（如月光般清涼的菩薩）、滿月菩薩（圓滿的菩薩）、大力菩薩（具有強大力量的菩薩）、無量力菩薩（具有無量力量的菩薩）、越三界菩薩（超越欲界、色界、無色界的菩薩）、跋陀婆羅菩薩（賢護菩薩）、彌勒菩薩（未來佛）、寶積菩薩（積聚功德的菩薩）、導師菩薩（引導眾生的菩薩），像這樣的菩薩摩訶薩共有八萬人在一起。 當時，釋提桓因（帝釋天）和他的眷屬二萬天子在一起。還有名月天子、普香天子、寶光天子、四大天王，和他們的眷屬一萬天子在一起。自在天子、大自在天子，和他們的眷屬三萬天子在一起。娑婆世界（我們所居住的世界）的主宰梵天王——尸棄大梵、光明大梵等，和他們的眷屬一萬二千天子在一起。有八位龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和修吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優缽羅龍王等，各自和若干百千眷屬在一起。有四位緊那羅王（歌神）——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各自和若干百千眷屬在一起。有四位乾闥婆王（樂神）——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各自和若干百千眷屬在一起。有四位阿修
【English Translation】 English version: Also present were the Bhikshunis (female monastics) of the Dharma, along with their retinues. There were eighty thousand Bodhisattva Mahasattvas (great Bodhisattvas), all of whom were non-retrogressing on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); all had attained Dharani (retentive memory and understanding of the Dharma); they delighted in expounding the Dharma, possessed eloquence, and could turn the non-retrogressing wheel of Dharma (teachings of the Buddha); they had made offerings to countless hundreds of thousands of Buddhas, planted roots of merit at the feet of the Buddhas, and were constantly praised by the Buddhas; they cultivated themselves with compassion, were skilled in entering the wisdom of the Buddha; they had penetrated great wisdom, reached the other shore (liberation); their names were known throughout countless worlds, and they were able to liberate countless hundreds of thousands of sentient beings. Their names were: Manjushri Bodhisattva (symbol of wisdom), Avalokiteshvara Bodhisattva (symbol of compassion), Mahasthamaprapta Bodhisattva (symbol of power), Constant Vigour Bodhisattva (symbol of continuous effort), Unresting Bodhisattva (symbol of non-laziness), Treasure Palm Bodhisattva (Bodhisattva holding treasures), Medicine King Bodhisattva (Bodhisattva who heals the diseases of sentient beings), Courageous Giving Bodhisattva (Bodhisattva who is courageous in giving), Treasure Moon Bodhisattva (moon as bright as a treasure), Moonlight Bodhisattva (Bodhisattva as cool as moonlight), Full Moon Bodhisattva (perfect Bodhisattva), Great Strength Bodhisattva (Bodhisattva with great power), Immeasurable Strength Bodhisattva (Bodhisattva with immeasurable power), Transcending the Three Realms Bodhisattva (Bodhisattva who transcends the desire, form, and formless realms), Bhadrapala Bodhisattva (Guardian of the Virtuous), Maitreya Bodhisattva (future Buddha), Treasure Accumulation Bodhisattva (Bodhisattva who accumulates merit), Guide Bodhisattva (Bodhisattva who guides sentient beings), and so on, eighty thousand Bodhisattva Mahasattvas were present. At that time, Shakra Devanam Indra (Indra, the king of the gods) was present with his retinue of twenty thousand Devas (gods). Also present were the Devas named Moon, Universal Fragrance, and Treasure Light, and the Four Great Heavenly Kings, with their retinue of ten thousand Devas. The Devas named Sovereign and Great Sovereign were present with their retinue of thirty thousand Devas. The Brahma Kings (rulers of the Brahma heavens) of the Saha world (the world we inhabit) – Shikhin Brahma, Light Brahma, and others – were present with their retinue of twelve thousand Devas. There were eight Dragon Kings – Nanda Dragon King, Upananda Dragon King, Sagara Dragon King, Vasuki Dragon King, Takshaka Dragon King, Anavatapta Dragon King, Manasvin Dragon King, and Utpala Dragon King, each with their retinues of several hundred thousand. There were four Kinnara Kings (celestial musicians) – Dharma Kinnara King, Wonderful Dharma Kinnara King, Great Dharma Kinnara King, and Dharma Holder Kinnara King, each with their retinues of several hundred thousand. There were four Gandharva Kings (celestial musicians) – Joyful Gandharva King, Joyful Sound Gandharva King, Beautiful Gandharva King, and Beautiful Sound Gandharva King, each with their retinues of several hundred thousand. There were four Asura
羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毗摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿阇世王，與若干百千眷屬俱。各禮佛足，退坐一面。
爾時世尊，四眾圍繞，供養、恭敬、尊重、讚歎。為諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入于無量義處三昧，身心不動。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王，是諸大眾，得未曾有，歡喜合掌，一心觀佛。
爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼吒天。於此世界，盡見彼土六趣眾生，又見彼土現在諸佛，及聞諸佛所說經法。並見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃后，以佛舍利起七寶塔。
爾時彌勒菩薩作是念：「今
【現代漢語翻譯】 現代漢語譯本 羅王（Rājarāja）——婆稚（Vajra）阿修羅王（Asura king）、佉羅騫馱（Kharaskandha）阿修羅王、毗摩質多羅（Vimacitara）阿修羅王、羅睺（Rāhu）阿修羅王，各自帶領著若干百千眷屬。有四迦樓羅王（Garuda king）——大威德（Mahātejas）迦樓羅王、大身（Mahākāya）迦樓羅王、大滿（Mahāpūrṇa）迦樓羅王、如意（Yathākāma）迦樓羅王，各自帶領著若干百千眷屬。韋提希（Vaidehī）之子阿阇世王（Ajātaśatru），帶領著若干百千眷屬。他們各自禮拜佛的足，然後退到一旁坐下。 這時，世尊被四眾圍繞，接受供養、恭敬、尊重和讚歎。他為諸菩薩宣說大乘經典，名為《無量義經》，教導菩薩法，這是佛所護念的法門。佛說完這部經后，結跏趺坐，進入無量義處三昧，身心不動。這時，天空中降下曼陀羅華（Mandārava flower）、摩訶曼陀羅華（Mahāmandārava flower）、曼殊沙華（Mañjūṣaka flower）、摩訶曼殊沙華（Mahāmañjūṣaka flower），散落在佛的身上和大眾之中。整個佛世界發生了六種震動。當時，會中的比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅、迦樓羅、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人，以及諸小王、轉輪聖王，這些大眾都感到前所未有，歡喜地合掌，一心觀望著佛。 這時，佛從眉間放出白毫相光，照耀東方一萬八千個世界，無處不遍，下至阿鼻地獄（Avīci hell），上至阿迦尼吒天（Akaniṣṭha heaven）。在這個世界，他們都看到了彼土六道眾生，也看到了彼土現在的諸佛，以及聽到了諸佛所說的經法。還看到了彼土的比丘、比丘尼、優婆塞、優婆夷，以及那些修行得道的人。又看到了諸菩薩摩訶薩，他們以種種因緣、種種信解、種種相貌，行菩薩道。還看到了諸佛般涅槃（Parinirvana）的情景。又看到了諸佛般涅槃后，用佛的舍利建造七寶塔。 這時，彌勒菩薩（Maitreya Bodhisattva）心中想：『現在』
【English Translation】 English version The Rājarāja (king of kings) - Vajra (Vajra) Asura king, Kharaskandha (Kharaskandha) Asura king, Vimacitara (Vimacitara) Asura king, Rāhu (Rāhu) Asura king, each with several hundred thousand attendants. There were four Garuda kings - Mahātejas (Great Power) Garuda king, Mahākāya (Great Body) Garuda king, Mahāpūrṇa (Great Fullness) Garuda king, Yathākāma (As Desired) Garuda king, each with several hundred thousand attendants. Ajātaśatru (Ajātaśatru), the son of Vaidehī (Vaidehī), with several hundred thousand attendants. They each bowed at the Buddha's feet and then withdrew to sit on one side. At that time, the World Honored One was surrounded by the four assemblies, receiving offerings, reverence, respect, and praise. He was expounding the Mahayana Sutra, named 'The Sutra of Immeasurable Meanings,' for the Bodhisattvas, teaching the Bodhisattva Dharma, which is protected by the Buddha. After the Buddha finished speaking this Sutra, he sat in full lotus posture and entered the Samadhi of Immeasurable Meanings, his body and mind motionless. At this time, the sky rained Mandārava flowers, Mahāmandārava flowers, Mañjūṣaka flowers, and Mahāmañjūṣaka flowers, scattering them upon the Buddha and the assembly. The entire Buddha world experienced six kinds of earthquakes. At that time, the Bhikshus, Bhikshunis, Upasakas, Upasikas, Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, as well as the minor kings and the Wheel-Turning Sage Kings, all these assemblies felt unprecedented joy, joined their palms, and gazed at the Buddha with one mind. At this time, the Buddha emitted a white ray of light from the white hair between his eyebrows, illuminating eighteen thousand worlds to the east, pervading everywhere, down to the Avīci hell and up to the Akaniṣṭha heaven. In this world, they all saw the beings of the six realms in those lands, and also saw the Buddhas present in those lands, and heard the Sutras spoken by the Buddhas. They also saw the Bhikshus, Bhikshunis, Upasakas, and Upasikas in those lands, as well as those who had attained the path through practice. They also saw the Bodhisattva Mahasattvas, with various causes and conditions, various beliefs and understandings, and various appearances, practicing the Bodhisattva path. They also saw the Buddhas who had entered Parinirvana. They also saw that after the Buddhas had entered Parinirvana, seven-jeweled pagodas were built with the Buddha's relics. At this time, Maitreya Bodhisattva thought: 'Now'
者世尊現神變相，以何因緣而有此瑞？今佛世尊入於三昧，是不可思議、現希有事。當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相。我今當問。」
爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念：「是佛光明神通之相，今當問誰？」
爾時彌勒菩薩，欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷，及諸天，龍、鬼神等眾會之心，而問文殊師利言：「以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？」於是彌勒菩薩欲重宣此義，以偈問曰：
「文殊師利！ 導師何故， 眉間白毫， 大光普照。 雨曼陀羅、 曼殊沙華， 栴檀香風， 悅可眾心？ 以是因緣， 地皆嚴凈， 而此世界， 六種震動。 時四部眾， 咸皆歡喜， 身意快然， 得未曾有。 眉間光明， 照于東方， 萬八千土， 皆如金色， 從阿鼻獄， 上至有頂。 諸世界中， 六道眾生， 生死所趣， 善惡業緣， 受報好醜， 於此悉見。 又睹諸佛、 聖主師子、 演說經典， 微妙第一。 其聲清凈， 出柔軟音， 教諸
【現代漢語翻譯】 現代漢語譯本：『世尊（佛陀的尊稱）現在顯現神通變化之相，是因何緣故而有此祥瑞？如今佛陀世尊進入禪定，這是不可思議、顯現稀有的事情。應當去問誰呢？誰能回答呢？』他又想到：『是文殊師利（菩薩名），法王（佛陀）之子，已經曾經親近供養過去無量諸佛，必定應該見過這種稀有之相。我現在應當去問他。』 當時，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及諸天、龍、鬼神等，都這樣想：『這是佛陀光明神通之相，現在應當去問誰呢？』 當時，彌勒菩薩（菩薩名），想要自己解除疑惑，又觀察四眾（比丘、比丘尼、優婆塞、優婆夷）以及諸天、龍、鬼神等眾會的心意，於是問文殊師利說：『因何緣故而有此祥瑞神通之相，放出大光明，照耀東方萬八千國土，都能見到那些佛國世界的莊嚴？』於是彌勒菩薩想要再次宣說這個意義，用偈頌問道： 『文殊師利！導師（佛陀）為何，眉間白毫（佛的三十二相之一），放出大光明普照？天雨曼陀羅（天界花名）、曼殊沙華（天界花名），栴檀香風（一種香氣），使眾生心生喜悅？因為這個因緣，大地都變得莊嚴清凈，而這個世界，發生六種震動。當時四部大眾，都感到歡喜，身心舒暢，得到前所未有的體驗。眉間的光明，照耀東方，萬八千國土，都如同金色一般，從阿鼻地獄（八大地獄之一），上至有頂（色界最高處）。各個世界中，六道眾生（天、人、阿修羅、畜生、餓鬼、地獄），生死所趣，善惡業緣，所受報應的好壞，在這裡都能看見。又看見諸佛、聖主獅子（佛陀的尊稱），演說經典，微妙第一。他們的聲音清凈，發出柔和的聲音，教導眾生。』
【English Translation】 English version: 'For what reason does the World Honored One (a title for the Buddha) now manifest this miraculous transformation? Now that the World Honored Buddha has entered samadhi (a state of meditative consciousness), this is an inconceivable and rare event. Who should we ask? Who can answer?' He then thought, 'It is Manjushri (a Bodhisattva), the son of the Dharma King (the Buddha), who has already been close to and made offerings to countless Buddhas in the past. He must have seen this rare phenomenon. I should ask him now.' At that time, the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), and the various Devas (gods), Nagas (dragons), and Yakshas (demons), all thought, 'This is a sign of the Buddha's light and miraculous power. Who should we ask now?' At that time, Maitreya Bodhisattva (a Bodhisattva), wishing to resolve his own doubts, and also observing the minds of the four assemblies (Bhikshus, Bhikshunis, Upasakas, Upasikas), as well as the Devas, Nagas, and Yakshas, asked Manjushri, 'For what reason is there this auspicious sign of miraculous power, emitting great light, illuminating the eastern eighteen thousand lands, so that all can see the adornments of those Buddha lands?' Then Maitreya Bodhisattva, wishing to reiterate this meaning, asked in verse: 'Manjushri! Why does the Guide (the Buddha), from the white hair between his eyebrows (one of the 32 marks of a Buddha), emit such great light that illuminates everywhere? The sky rains Mandarava flowers (celestial flowers), Manjushaka flowers (celestial flowers), and the wind carries the fragrance of sandalwood, delighting the hearts of all beings? Because of this cause, the earth is adorned and purified, and this world experiences six kinds of earthquakes. At that time, the four assemblies all feel joy, their bodies and minds are at ease, and they experience something unprecedented. The light from between his eyebrows illuminates the east, eighteen thousand lands, all like gold, from Avici Hell (one of the eight great hells) up to the Peak of Existence (the highest realm of the Form Realm). In all the worlds, the six realms of beings (gods, humans, asuras, animals, hungry ghosts, and hell beings), their destinations of birth and death, the causes of their good and bad karma, and the good and bad retributions they receive, all can be seen here. And also, we see the Buddhas, the Holy Lords, the Lions (a title for the Buddha), expounding the sutras, which are subtle and supreme. Their voices are pure, emitting gentle sounds, teaching all beings.'
菩薩， 無數億萬， 梵音深妙， 令人樂聞。 各於世界， 講說正法， 種種因緣。 以無量喻， 照明佛法， 開悟眾生。 若人遭苦， 厭老病死， 為說涅槃， 盡諸苦際。 若人有福， 曾供養佛， 志求勝法， 為說緣覺。 若有佛子、 修種種行， 求無上慧， 為說凈道。 文殊師利！ 我住於此， 見聞若斯， 及千億事， 如是眾多， 今當略說。 我見彼土， 恒沙菩薩， 種種因緣， 而求佛道。 或有行施， 金銀珊瑚、 真珠摩尼、 車𤦲馬腦、 金剛諸珍， 奴婢車乘、 寶飾輦輿， 歡喜佈施。 迴向佛道， 愿得是乘， 三界第一， 諸佛所嘆。 或有菩薩， 駟馬寶車、 欄楯華蓋、 軒飾佈施。 復見菩薩， 身肉手足， 及妻子施， 求無上道。 又見菩薩， 頭目身體， 欣樂施與， 求佛智慧。 文殊師利！ 我見諸王， 往詣佛所， 問無上道， 便舍樂土、 宮殿臣妾， 剃除鬚髮， 而被法服。 或見菩薩， 而作比丘， 獨處閑靜， 樂誦經典。 又見菩薩， 勇猛精進， 入于深山， 思惟佛道。
【現代漢語翻譯】 現代漢語譯本 菩薩們，數量無數億萬， 他們的梵音（brahma-svara）深邃微妙，令人樂於聽聞。 他們各自在不同的世界， 宣講正法（saddharma），通過種種因緣（hetu-pratyaya）， 用無量的譬喻， 闡明佛法（Buddha-dharma），開悟眾生。 如果有人遭受痛苦， 厭倦衰老、疾病和死亡， 就為他們宣說涅槃（nirvana），以終結一切痛苦的邊際。 如果有人有福德， 曾經供養過佛， 立志追求殊勝的法， 就為他們宣說緣覺（pratyekabuddha）。 如果有佛子（Buddha-putra），修習種種修行， 追求無上的智慧， 就為他們宣說清凈之道。 文殊師利（Manjusri）！ 我住在這裡， 所見所聞就是這樣，以及千億的事情， 如此眾多，現在我將簡略地說說。 我看到那個國土， 有恒河沙數（ganga-nadi-valuka）的菩薩， 通過種種因緣， 而尋求佛道（Buddha-bodhi）。 有的菩薩行佈施， 佈施金、銀、珊瑚（pravāla）、 珍珠（mukta）、摩尼（mani）寶珠、 車磲（musāra）、瑪瑙（aśmagarbha）、 金剛（vajra）等各種珍寶， 奴婢、車乘、 寶飾的輦輿， 歡喜地佈施。 迴向佛道， 愿能得到這樣的乘（yana）， 成為三界（trayo-dhatavah）第一， 為諸佛所讚歎。 有的菩薩， 佈施駟馬寶車、 欄楯（vedikā）、華蓋（chatra）、 裝飾華麗的車乘。 又看到菩薩， 佈施自己的身肉、手足， 以及妻子， 以求無上道。 又看到菩薩， 歡喜地佈施頭、眼睛、身體， 以求佛的智慧。 文殊師利！ 我看到諸位國王， 前往佛的住所， 詢問無上道， 便捨棄安樂的國土、 宮殿和臣妾， 剃除鬚髮， 而穿上法服。 有的菩薩， 作為比丘（bhiksu）， 獨自住在清凈的地方， 樂於誦讀經典。 又看到菩薩， 勇猛精進， 進入深山， 思惟佛道。
【English Translation】 English version Bodhisattvas, in countless billions, Their Brahma-like voices (brahma-svara) are profound and subtle, delightful to hear. Each in their respective worlds, They expound the true Dharma (saddharma), through various causes and conditions (hetu-pratyaya), Using immeasurable parables, They illuminate the Buddha-dharma, enlightening sentient beings. If someone is suffering, Weary of old age, sickness, and death, They preach Nirvana (nirvana), to end all suffering. If someone has merit, Has made offerings to the Buddhas, And aspires to the supreme Dharma, They preach Pratyekabuddha (pratyekabuddha). If there are Buddha-sons (Buddha-putra), who cultivate various practices, Seeking unsurpassed wisdom, They preach the pure path. Manjusri! I, dwelling here, Have seen and heard such things, and a billion other matters, So many, that I will now speak briefly. I see in that land, Bodhisattvas as numerous as the sands of the Ganges (ganga-nadi-valuka), Through various causes and conditions, Seeking the path of Buddhahood (Buddha-bodhi). Some Bodhisattvas practice giving, Giving gold, silver, coral (pravāla), Pearls (mukta), mani jewels (mani), Tridacna (musāra), agate (aśmagarbha), Diamonds (vajra), and other treasures, Slaves, carriages, Jeweled palanquins, Joyfully giving. They dedicate this to the path of Buddhahood, Wishing to attain this vehicle (yana), To be the foremost in the three realms (trayo-dhatavah), Praised by all Buddhas. Some Bodhisattvas, Give four-horse jeweled carriages, Railings (vedikā), canopies (chatra), And ornately decorated vehicles. Again, I see Bodhisattvas, Giving their own flesh, hands, and feet, And their wives, Seeking the unsurpassed path. Again, I see Bodhisattvas, Joyfully giving their heads, eyes, and bodies, Seeking the wisdom of the Buddha. Manjusri! I see kings, Going to the Buddha's abode, Asking about the unsurpassed path, Then abandoning their pleasant lands, Palaces, and concubines, Shaving their heads and beards, And donning the Dharma robes. Some Bodhisattvas, As monks (bhiksu), Dwell alone in quiet places, Delighting in reciting the scriptures. Again, I see Bodhisattvas, Courageously and diligently, Entering deep mountains, Meditating on the path of Buddhahood.
又見離欲， 常處空閑， 深修禪定， 得五神通。 又見菩薩， 安禪合掌， 以千萬偈、 贊諸法王。 復見菩薩， 智深志固， 能問諸佛， 聞悉受持。 又見佛子， 定慧具足， 以無量喻， 為眾講法。 欣樂說法， 化諸菩薩， 破魔兵眾， 而擊法鼓。 又見菩薩， 寂然宴默， 天龍恭敬， 不以為喜。 又見菩薩， 處林放光， 濟地獄苦， 令入佛道。 又見佛子， 未嘗睡眠， 經行林中， 勤求佛道。 又見具戒， 威儀無缺， 凈如寶珠， 以求佛道。 又見佛子， 住忍辱力， 增上慢人， 惡罵捶打， 皆悉能忍， 以求佛道。 又見菩薩， 離諸戲笑， 及癡眷屬， 親近智者， 一心除亂， 攝念山林， 億千萬歲， 以求佛道。 或見菩薩， 肴膳飲食、 百種湯藥， 施佛及僧。 名衣上服， 價直千萬， 或無價衣， 施佛及僧。 千萬億種， 栴檀寶舍、 眾妙臥具， 施佛及僧。 清凈園林， 華果茂盛， 流泉浴池， 施佛及僧。 如是等施， 種種微妙， 歡喜無厭， 求無上道。 或有菩薩， 說
【現代漢語翻譯】 現代漢語譯本 又見到一些修行者遠離慾望，常常處於空閑寂靜之處， 他們深入修習禪定，獲得了五神通（天眼通、天耳通、他心通、宿命通、神足通）。又見到一些菩薩， 他們安詳地坐禪，合起手掌，用千萬偈頌，讚美諸佛法王。 又見到一些菩薩，他們智慧深邃，意志堅定，能夠向諸佛請教， 聽聞佛法后全部接受並奉持。又見到一些佛子，他們定力與智慧都圓滿具足， 用無量的譬喻，為大眾講說佛法。他們歡喜樂於說法， 教化諸菩薩，破除魔的軍隊，敲響法鼓。 又見到一些菩薩，他們寂靜安詳，沉默不語，天龍（天神和龍）恭敬他們， 他們卻不因此而感到歡喜。又見到一些菩薩，他們身處樹林中，放出光明， 救濟地獄的苦難眾生，使他們進入佛道。又見到一些佛子， 他們從不睡眠，在樹林中經行，勤奮地尋求佛道。 又見到一些修行者持守戒律，威儀沒有絲毫缺失，清凈得像寶珠一樣， 以此來尋求佛道。又見到一些佛子，他們安住于忍辱的力量， 對於那些傲慢自大的人，惡語謾罵、拳打腳踢，都能夠忍受， 以此來尋求佛道。又見到一些菩薩，他們遠離各種嬉戲玩鬧， 以及愚癡的眷屬，親近有智慧的人，一心排除雜念， 收攝心念，在山林中修行億千萬年，以此來尋求佛道。 或者見到一些菩薩，他們用各種美味佳餚、百種湯藥， 供養佛和僧眾。他們用名貴的衣服，價值千萬， 或者無價的衣服，供養佛和僧眾。他們用千萬億種， 旃檀（一種香木）寶舍、各種精美的臥具，供養佛和僧眾。 他們用清凈的園林，花果茂盛，有流動的泉水和浴池，供養佛和僧眾。 像這樣的佈施，種種微妙，他們歡喜而不厭倦， 以此來尋求無上的佛道。或者有菩薩，說
【English Translation】 English version Also, I see those who have abandoned desires, constantly dwelling in solitude, They deeply cultivate meditation, attaining the five supernormal powers (divine eye, divine ear, knowing others' minds, remembering past lives, and magical powers). I also see Bodhisattvas, They sit peacefully in meditation, joining their palms, and praise the Dharma Kings (Buddhas) with thousands of verses. I also see Bodhisattvas, profound in wisdom and firm in will, who are able to question the Buddhas, Hearing the Dharma, they receive and uphold it completely. I also see Buddha's children, complete in both concentration and wisdom, Using countless metaphors, they preach the Dharma to the masses. They rejoice in preaching the Dharma, Educating the Bodhisattvas, breaking the army of Mara (demon), and striking the Dharma drum. I also see Bodhisattvas, serene and silent, revered by Devas (gods) and Nagas (dragons), Yet they do not feel joy because of it. I also see Bodhisattvas, dwelling in forests, emitting light, Rescuing beings from the suffering of hell, leading them onto the path of Buddhahood. I also see Buddha's children, Never sleeping, walking in the forests, diligently seeking the path of Buddhahood. I also see those who uphold the precepts, their conduct flawless, pure like a precious jewel, Seeking the path of Buddhahood. I also see Buddha's children, abiding in the power of patience, They endure the abuse, curses, and beatings from arrogant people, Seeking the path of Buddhahood. I also see Bodhisattvas, abandoning all play and laughter, And foolish companions, drawing near to the wise, focusing their minds, eliminating distractions, Gathering their thoughts, practicing in the mountains and forests for millions of years, seeking the path of Buddhahood. Or I see Bodhisattvas, offering various delicious foods, hundreds of kinds of medicinal soups, To the Buddhas and the Sangha (monastic community). They offer precious clothes, worth millions, Or priceless clothes, to the Buddhas and the Sangha. They offer millions upon millions of, Sandalwood (a fragrant wood) palaces, various exquisite bedding, to the Buddhas and the Sangha. They offer pure gardens, with flourishing flowers and fruits, flowing springs and bathing pools, to the Buddhas and the Sangha. Such offerings, in various subtle ways, they make with joy and without weariness, Seeking the unsurpassed path of Buddhahood. Or there are Bodhisattvas, who speak
寂滅法， 種種教詔， 無數眾生。 或見菩薩， 觀諸法性， 無有二相， 猶如虛空。 又見佛子， 心無所著， 以此妙慧、 求無上道。 文殊師利！ 又有菩薩， 佛滅度后， 供養舍利。 又見佛子， 造諸塔廟， 無數恒沙， 嚴飾國界， 寶塔高妙， 五千由旬， 縱廣正等， 二千由旬。 一一塔廟， 各千幢幡， 珠交露幔， 寶鈴和鳴。 諸天龍神、 人及非人， 香華伎樂， 常以供養。 文殊師利！ 諸佛子等， 為供舍利， 嚴飾塔廟， 國界自然， 殊特妙好， 如天樹王， 其華開敷。 佛放一光， 我及眾會， 見此國界， 種種殊妙。 諸佛神力、 智慧希有， 放一凈光， 照無量國。 我等見此， 得未曾有。 佛子文殊！ 愿決眾疑。 四眾欣仰， 瞻仁及我。 世尊何故， 放斯光明？ 佛子時答， 決疑令喜。 何所饒益， 演斯光明？ 佛坐道場， 所得妙法， 為欲說此？ 為當授記？ 示諸佛土， 眾寶嚴凈， 及見諸佛， 此非小緣。 文殊當知， 四眾龍神， 瞻察仁者， 為說何等。」
爾
【現代漢語翻譯】 現代漢語譯本 寂滅的法理，通過種種教誨開示，度化了無數眾生。 有的菩薩，觀察諸法的本性，認識到它們沒有對立的兩種相狀，如同虛空一般。 又有的佛子，心中沒有任何執著，憑藉這種微妙的智慧，追求無上的佛道。 文殊師利（Manjusri，菩薩名）！還有的菩薩，在佛陀滅度之後，供養佛的舍利（sarira，佛陀遺骨）。 又有的佛子，建造各種佛塔和廟宇，數量多如恒河沙數，莊嚴裝飾著各個國土。 這些寶塔高大精妙，高達五千由旬（yojana，古印度長度單位），縱橫都是二千由旬。 每一座塔廟，都懸掛著上千的幢幡，珍珠交織成露幔，寶鈴發出和諧的鳴響。 諸天、龍神、人和非人，都用香、花、音樂等來供養。 文殊師利！這些佛子們，爲了供養舍利，莊嚴裝飾塔廟，使得國土自然呈現出殊勝美妙的景象，如同天上的樹王，花朵盛開。 佛陀放出了一道光明，我和在場的大眾，都看到了這些國土，種種殊勝美妙。 諸佛的神力和智慧，是如此稀有，放出清凈的光芒，照耀著無量的國土。 我們看到這些景象，感到前所未有。佛子文殊！希望您能解答我們的疑惑。 四眾弟子都仰望著您和我。世尊為何要放出這樣的光明？ 希望佛子您能及時回答，解除我們的疑惑，讓我們歡喜。 這道光明有什麼利益？是爲了宣說佛陀在菩提樹下所證悟的微妙之法嗎？ 還是爲了給我們授記？是爲了展示諸佛國土，用眾寶莊嚴清凈的景象，以及讓我們見到諸佛？ 這絕非小事。文殊，您應當知道，四眾弟子和龍神，都在注視著您，想知道您會說什麼。
【English Translation】 English version The Dharma of Nirvana, through various teachings and instructions, has delivered countless sentient beings. Some Bodhisattvas, observing the nature of all dharmas, realize that they have no dualistic aspects, like empty space. And some Buddha's children, with no attachments in their minds, seek the supreme path with this subtle wisdom. Manjusri (Manjusri, a Bodhisattva's name)! There are also Bodhisattvas who, after the Buddha's Parinirvana, make offerings to the Buddha's relics (sarira, Buddha's remains). And some Buddha's children build various stupas and temples, as numerous as the sands of the Ganges, adorning various lands. These precious stupas are tall and exquisite, reaching five thousand yojanas (yojana, an ancient Indian unit of length) in height, and two thousand yojanas in length and width. Each stupa and temple is adorned with thousands of banners, pearl-woven canopies, and precious bells that chime harmoniously. Gods, dragons, humans, and non-humans all make offerings with incense, flowers, and music. Manjusri! These Buddha's children, in order to make offerings to the relics, adorn the stupas and temples, causing the lands to naturally appear exceptionally beautiful, like the heavenly tree king with its blooming flowers. The Buddha emitted a ray of light, and I and the assembly all saw these lands, all kinds of extraordinary and wonderful things. The Buddhas' divine power and wisdom are so rare, emitting pure light, illuminating immeasurable lands. We have seen these scenes and feel unprecedented. Buddha's child Manjusri! We hope you can resolve our doubts. The four assemblies are all looking up to you and me. Why did the World Honored One emit such light? We hope that you, the Buddha's child, can answer in time, resolve our doubts, and make us happy. What is the benefit of this light? Is it to proclaim the subtle Dharma that the Buddha realized under the Bodhi tree? Or is it to give us predictions? Is it to show the Buddha lands, adorned with various treasures, and to let us see the Buddhas? This is no small matter. Manjusri, you should know that the four assemblies and the dragons are all watching you, wanting to know what you will say.
時文殊師利語彌勒菩薩摩訶薩及諸大士、善男子等：「如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，即說大法。是故當知，今佛現光，亦復如是，欲令眾生，鹹得聞知一切世間難信之法，故現斯瑞。
「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。
「次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛后佛，皆同一字，名日月燈明，十號具足。所可說法，初中后善。其最後佛，未出家時有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名向意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉舍王位亦隨出家，發大乘意，常修梵行，
【現代漢語翻譯】 現代漢語譯本： 當時，文殊師利菩薩對彌勒菩薩摩訶薩以及其他大菩薩、善男子們說：『依我看來，現在佛世尊將要宣說大法，降下大法雨，吹響大法螺，敲擊大法鼓，闡述大法義。各位善男子！我曾在過去的諸佛那裡，見到過這種瑞相，放出這種光明之後，就宣說大法。因此應當知道，現在佛陀顯現光明，也是如此，想要讓眾生都能夠聽聞和了解一切世間難以置信的佛法，所以才顯現這種瑞相。』 『各位善男子！在過去無量無邊不可思議阿僧祇劫（極長的時間單位）之前，那時有一尊佛，號為日月燈明如來（佛的十個稱號之一，意為如實而來，值得供養，真正覺悟，智慧和行為圓滿，善於逝去，瞭解世間，無上調御者，調御丈夫，天人導師，佛，世尊），宣說正法，開始時善，中間時善，最後時善，其義理深遠，其言辭巧妙，純粹而無雜染，具足清凈梵行的相貌。為求聲聞乘（聽聞佛法而修行的人）的人，宣說應四諦法（苦、集、滅、道），使他們脫離生老病死，最終達到涅槃；為求辟支佛乘（獨自覺悟的人）的人，宣說應十二因緣法（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）；為諸菩薩（發願救度眾生的人）宣說應六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），使他們得到阿耨多羅三藐三菩提（無上正等正覺），成就一切種智（佛的智慧）。』 『之後又有一尊佛，也名為日月燈明，之後又有一尊佛，也名為日月燈明，像這樣有兩萬尊佛，都同一個名字，號為日月燈明，又同一個姓，姓頗羅墮。彌勒啊，應當知道，最初的佛和最後的佛，都同一個名字，名為日月燈明，十號具足。他們所宣說的佛法，開始時善，中間時善，最後時善。其中最後的那尊佛，在沒有出家時有八個王子：第一個名叫有意，第二個名叫善意，第三個名叫無量意，第四個名叫寶意，第五個名叫增意，第六個名叫除疑意，第七個名叫向意，第八個名叫法意。這八個王子，威德自在，各自統領四天下。這些王子，聽到父親出家，證得阿耨多羅三藐三菩提，都捨棄王位也跟隨出家，發大乘心，常修梵行，'
【English Translation】 English version: At that time, Mañjuśrī Bodhisattva addressed Maitreya Bodhisattva Mahāsattva and other great Bodhisattvas and virtuous men, saying: 'According to my observation, the World Honored One, the Buddha, is now about to expound the Great Dharma, rain down the Great Dharma rain, blow the Great Dharma conch, beat the Great Dharma drum, and elucidate the Great Dharma meaning. Virtuous men! I have seen such an auspicious sign in the past Buddhas, that after emitting such light, they would expound the Great Dharma. Therefore, it should be known that the Buddha's current manifestation of light is also the same, intending to enable all sentient beings to hear and understand the Dharma that is difficult to believe in the world, hence this auspicious sign is manifested.' 'Virtuous men! In the past, immeasurable, boundless, inconceivable asaṃkhya kalpas (extremely long periods of time), there was a Buddha named Candra-Sūrya-Pradīpa Tathāgata (one of the ten titles of a Buddha, meaning 'Thus Come One', 'Worthy of Offerings', 'Perfectly Enlightened', 'Perfect in Wisdom and Conduct', 'Well Gone', 'Knower of the World', 'Unsurpassed One', 'Tamer of Men', 'Teacher of Gods and Humans', 'Buddha', 'World Honored One'), who expounded the Right Dharma, which was good in the beginning, good in the middle, and good in the end. Its meaning was profound, its words were skillful, pure and without impurities, and it possessed the characteristics of pure Brahma conduct. For those seeking the Śrāvaka vehicle (those who hear the Dharma and practice), he expounded the Four Noble Truths (duḥkha, samudaya, nirodha, and mārga), enabling them to transcend birth, old age, sickness, and death, and ultimately attain Nirvāṇa; for those seeking the Pratyekabuddha vehicle (those who awaken on their own), he expounded the Twelve Links of Dependent Origination (avidyā, saṃskāra, vijñāna, nāmarūpa, ṣaḍāyatana, sparśa, vedanā, tṛṣṇā, upādāna, bhava, jāti, jarā-maraṇa); for the Bodhisattvas (those who vow to save all sentient beings), he expounded the Six Pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), enabling them to attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) and achieve Omniscience (the wisdom of a Buddha).' 'After that, there was another Buddha also named Candra-Sūrya-Pradīpa, and after that, there was another Buddha also named Candra-Sūrya-Pradīpa. In this way, there were twenty thousand Buddhas, all with the same name, Candra-Sūrya-Pradīpa, and also with the same surname, Bharadvaja. Maitreya, you should know that the first Buddha and the last Buddha all had the same name, Candra-Sūrya-Pradīpa, and possessed all ten titles. The Dharma they expounded was good in the beginning, good in the middle, and good in the end. The last of these Buddhas, before leaving home, had eight princes: the first was named Intentional, the second was named Good Intent, the third was named Immeasurable Intent, the fourth was named Precious Intent, the fifth was named Increasing Intent, the sixth was named Removing Doubt Intent, the seventh was named Aspiring Intent, and the eighth was named Dharma Intent. These eight princes, with their majestic power, each ruled over four continents. These princes, upon hearing that their father had left home and attained Anuttarā-samyak-saṃbodhi, all relinquished their royal positions and also left home, generating the Mahāyāna mind, and constantly practiced Brahma conduct.'
皆為法師，已於千萬佛所、殖諸善本。
「是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，即于大眾中結加趺坐，入于無量義處三昧，身心不動。是時、天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大眾，得未曾有，歡喜合掌，一心觀佛。
「爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所為因緣。時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起于座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時眾中，無有一人若身若心而生懈惓。
「日月燈明佛於六十小劫說是經已，即于梵、魔、沙門、婆羅門、及天、人、阿修羅眾中，而宣此言：『如來於今日中夜，當入無餘涅槃。』時有菩薩，名曰德藏，日月燈明佛即授其記。告諸比丘
【現代漢語翻譯】 現代漢語譯本：他們都是法師，已經在千萬佛所那裡，種下了各種善根。 當時，日月燈明佛宣說大乘經典，名為《無量義經》，教導菩薩修行的方法，此經為佛所護念。說完此經后，佛即在大眾中結跏趺坐，進入無量義處三昧（一種禪定狀態），身心不動。這時，天空中降下曼陀羅華（白色花），摩訶曼陀羅華（大白色花），曼殊沙華（紅色花），摩訶曼殊沙華（大紅色花），散落在佛身之上以及諸位大眾身上。整個佛世界，發生了六種震動。當時法會中的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及天、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，還有諸小國王、轉輪聖王等，這些大眾都感到前所未有，歡喜地合掌，一心觀望著佛。 這時，如來從眉間放出白毫相光，照耀東方一萬八千佛土，沒有不遍及的地方，就像現在所見到的這些佛土一樣。彌勒（菩薩名）你應該知道，當時法會中有二十億菩薩樂於聽聞佛法。這些菩薩見到此光明普照佛土，感到前所未有，想要知道這光明出現的因緣。當時有一位菩薩，名叫妙光，有八百位弟子。這時，日月燈明佛從三昧中起身，因為妙光菩薩的緣故，宣說大乘經典，名為《妙法蓮華經》，教導菩薩修行的方法，此經為佛所護念，佛在座位上坐了六十小劫沒有起身。當時聽法的人也坐在一處，六十小劫身心不動，聽佛所說，感覺就像一頓飯的時間一樣。當時大眾中，沒有一個人身心感到懈怠疲倦。 日月燈明佛在六十小劫說完此經后，即在梵天（色界天）、魔（魔王）、沙門（出家修行人）、婆羅門（印度教祭司）、以及天、人、阿修羅等大眾中，宣說了這樣的話：『如來在今天半夜，將入無餘涅槃（完全寂滅的狀態）。』當時有一位菩薩，名叫德藏，日月燈明佛即為他授記（預言未來成佛）。並告訴諸位比丘
【English Translation】 English version: They were all Dharma masters, having planted roots of goodness at the places of millions of Buddhas. At that time, Buddha Sun Moon Light spoke the Great Vehicle Sutra, named 'Infinite Meaning', teaching the Bodhisattva Dharma, which is protected and kept in mind by the Buddha. After speaking this Sutra, he immediately sat in full lotus posture in the assembly, entering the Samadhi of Infinite Meaning, his body and mind unmoving. At this time, the sky rained Mandarava flowers (white flowers), Maha-Mandarava flowers (large white flowers), Manjushaka flowers (red flowers), and Maha-Manjushaka flowers (large red flowers), scattering them upon the Buddha and the assembly. The entire Buddha world experienced six kinds of tremors. At that time, in the assembly, there were Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), as well as Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, non-humans, and various small kings, Wheel-Turning Sage Kings, and others. All these beings felt unprecedented joy, joined their palms, and gazed at the Buddha with one mind. At that time, the Tathagata emitted a white light from the white hair between his eyebrows, illuminating eighteen thousand Buddha lands in the east, without any place not being reached, just like the Buddha lands we see now. Maitreya (a Bodhisattva), you should know that at that time, there were twenty billion Bodhisattvas in the assembly who were eager to hear the Dharma. These Bodhisattvas, seeing this light illuminating all the Buddha lands, felt unprecedented joy and wanted to know the cause and condition of this light. At that time, there was a Bodhisattva named Wonderful Light, who had eight hundred disciples. At this time, Buddha Sun Moon Light arose from Samadhi, and because of Bodhisattva Wonderful Light, he spoke the Great Vehicle Sutra, named 'Wonderful Dharma Lotus Flower', teaching the Bodhisattva Dharma, which is protected and kept in mind by the Buddha. He did not rise from his seat for sixty small kalpas. Those who were listening also sat in one place, their bodies and minds unmoving for sixty small kalpas, listening to the Buddha's teachings, feeling as if it were just the time of a meal. At that time, there was not a single person in the assembly who felt any weariness or fatigue in body or mind. After Buddha Sun Moon Light finished speaking this Sutra in sixty small kalpas, he then proclaimed these words among the assembly of Brahma (god of the form realm), Mara (demon king), Shramanas (ascetics), Brahmins (Hindu priests), as well as Devas, humans, and Asuras: 'The Tathagata will enter Parinirvana (complete extinction) tonight at midnight.' At that time, there was a Bodhisattva named Virtue Treasury, and Buddha Sun Moon Light immediately bestowed a prophecy upon him (predicting his future Buddhahood). And told the Bhikshus
：『是德藏菩薩，次當作佛，號曰凈身多陀阿伽度、阿羅訶、三藐三佛陀。』佛授記已，便於中夜、入無餘涅槃。佛滅度后，妙光菩薩持妙法蓮華經，滿八十小劫為人演說。日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子、供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。八百弟子中，有一人號曰求名，貪著利養，雖復讀誦眾經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得值無量百千萬億諸佛，供養、恭敬，尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？我身是也；求名菩薩，汝身是也。今見此瑞，與本無異，是故惟忖：『今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。』」
爾時文殊師利於大眾中，欲重宣此義，而說偈言：
「我念過去世， 無量無數劫， 有佛人中尊， 號日月燈明。 世尊演說法， 度無量眾生， 無數億菩薩， 令入佛智慧。 佛未出家時， 所生八王子， 見大聖出家， 亦隨修梵行。 時佛說大乘， 經名無量義， 于諸大眾中， 而為廣分別。 佛說此經已， 即於法座上， 加趺坐三昧， 名無量義處。 天雨曼陀華， 天鼓自然鳴， 諸天龍鬼神
【現代漢語翻譯】 現代漢語譯本：『這位德藏菩薩，接下來將成佛，佛號為凈身多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）。』佛陀授記完畢后，就在半夜進入無餘涅槃。佛陀滅度后，妙光菩薩持誦《妙法蓮華經》，在八十小劫中為人演說。日月燈明佛的八個兒子都以妙光為師，妙光教化他們，使他們堅固地證得阿耨多羅三藐三菩提（無上正等正覺）。這些王子供養了無量百千萬億的佛陀后，都成就了佛道，其中最後成佛的，名叫燃燈。八百弟子中，有一個人名叫求名，貪圖利養，雖然也讀誦各種經典，卻不能通達理解，多有遺忘，所以被稱為求名。這個人也因為種下各種善根的因緣，得以值遇無量百千萬億的佛陀，供養、恭敬、尊重、讚歎他們。彌勒啊，你應該知道，當時的妙光菩薩難道是別人嗎？就是我的前身啊；求名菩薩，就是你的前身啊。現在所見的這種瑞相，和過去沒有什麼不同，因此我推測：『今天如來將要宣說大乘經典，名為《妙法蓮華經》，是教導菩薩的法門，為諸佛所護念。』 當時，文殊師利菩薩在大眾中，想要再次宣說這個道理，就用偈頌說道： 『我憶念過去世，無量無數劫以前，有一位佛陀，是人中之尊，號為日月燈明。世尊演說佛法，度化了無量眾生，使無數億的菩薩，進入佛的智慧。佛陀未出家時，所生的八個王子，見到大聖出家，也跟隨出家修行梵行。當時佛陀宣說大乘經典，經名《無量義》，在諸大眾中，廣為分別解說。佛陀說完這部經后，就在法座上，結跏趺坐入三昧，名為無量義處。天空中降下曼陀羅花，天鼓自然鳴響，諸天、龍、鬼神』
【English Translation】 English version: 'This Bodhisattva Virtue Treasury, will next become a Buddha, named Pure Body Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One).' After the Buddha had given the prediction, he entered Parinirvana (Complete Nirvana) in the middle of the night. After the Buddha's Nirvana, Bodhisattva Wonderful Light upheld the Wonderful Dharma Lotus Flower Sutra, and expounded it to people for eighty small kalpas. The eight sons of Buddha Sun Moon Lamp all took Wonderful Light as their teacher. Wonderful Light taught and transformed them, causing them to firmly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). These princes, after making offerings to countless hundreds of thousands of millions of Buddhas, all attained Buddhahood. The last one to attain Buddhahood was named Burning Lamp. Among the eight hundred disciples, there was one named Seeking Fame, who was greedy for gain and offerings. Although he recited many sutras, he did not understand them thoroughly and forgot much, hence he was called Seeking Fame. This person also, due to the causes and conditions of planting various good roots, was able to encounter countless hundreds of thousands of millions of Buddhas, making offerings, respecting, honoring, and praising them. Maitreya, you should know, was the Bodhisattva Wonderful Light at that time someone different? It was my former self; the Bodhisattva Seeking Fame, was your former self. The auspicious sign we see now is no different from the past, therefore I surmise: 'Today the Tathagata will expound the Great Vehicle Sutra, named the Wonderful Dharma Lotus Flower, which teaches the Bodhisattva Dharma, and is protected by all Buddhas.' At that time, Manjushri Bodhisattva, in the midst of the assembly, wishing to restate this meaning, spoke in verse: 'I recall the past, countless, immeasurable kalpas ago, there was a Buddha, the honored one among humans, named Sun Moon Lamp. The World Honored One expounded the Dharma, liberating countless beings, causing countless millions of Bodhisattvas to enter the Buddha's wisdom. When the Buddha had not yet left home, the eight princes he had begotten, seeing the Great Sage leave home, also followed him to cultivate pure conduct. At that time, the Buddha expounded the Great Vehicle Sutra, named Immeasurable Meaning, and among the great assembly, he widely explained it. After the Buddha had finished speaking this sutra, he immediately sat in the lotus position on the Dharma seat, entering samadhi, named the Place of Immeasurable Meaning. The sky rained Mandarava flowers, the heavenly drums sounded naturally, and the devas, dragons, and ghosts and spirits'
， 供養人中尊。 一切諸佛土， 即時大震動， 佛放眉間光， 現諸希有事。 此光照東方， 萬八千佛土， 示一切眾生， 生死業報處。 有見諸佛土， 以眾寶莊嚴， 琉璃頗梨色， 斯由佛光照。 及見諸天人、 龍神夜叉眾、 乾闥緊那羅， 各供養其佛。 又見諸如來， 自然成佛道， 身色如金山， 端嚴甚微妙。 如凈琉璃中， 內現真金像， 世尊在大眾， 敷演深法義。 一一諸佛土， 聲聞眾無數， 因佛光所照， 悉見彼大眾。 或有諸比丘， 在於山林中， 精進持凈戒， 猶如護明珠。 又見諸菩薩， 行施忍辱等， 其數如恒沙， 斯由佛光照。 又見諸菩薩， 深入諸禪定， 身心寂不動， 以求無上道。 又見諸菩薩， 知法寂滅相， 各于其國土， 說法求佛道。 爾時四部眾， 見日月燈佛， 現大神通力， 其心皆歡喜， 各各自相問： 『是事何因緣？』 天人所奉尊， 適從三昧起， 讚妙光菩薩： 『汝為世間眼， 一切所歸信， 能奉持法藏， 如我所說法， 唯汝能證知。』 世尊既讚歎， 令妙光歡喜， 說是法華經
【現代漢語翻譯】 現代漢語譯本 在供養的人中，佛是最尊貴的。 一切諸佛的國土，即時都發生大震動， 佛從眉間放出光明，顯現各種稀有的景象。 這光明照耀東方，一萬八千個佛土， 向一切眾生顯示，生死業報的所在。 有的看見諸佛的國土，用各種珍寶裝飾， 呈現琉璃和頗梨（一種透明的寶石）的色彩，這都是由於佛光照耀的緣故。 又看見諸天人、龍神、夜叉（一種守護神）等眾， 乾闥婆（天上的樂神）、緊那羅（天上的歌神），各自供養他們所侍奉的佛。 又看見諸如來（佛的稱號），自然成就佛道， 身體的顏色如同金山，端正莊嚴，非常微妙。 如同在清凈的琉璃中，顯現出真正的金像， 世尊在大眾之中，宣講深奧的佛法義理。 每一個佛土中，都有無數的聲聞（聽聞佛法而修行的人）弟子， 因為佛光照耀的緣故，都能夠看見彼方的大眾。 有的比丘（出家修行的男子），在山林之中， 精進地持守清凈的戒律，如同守護明珠一般。 又看見諸菩薩，修行佈施、忍辱等法門， 他們的數量如同恒河沙數，這都是由於佛光照耀的緣故。 又看見諸菩薩，深入各種禪定， 身心寂靜不動，以求證得無上的佛道。 又看見諸菩薩，了知諸法寂滅的真相， 各自在自己的國土，說法教化，求證佛道。 這時，四部大眾，看見日月燈佛， 顯現大神通力，他們的內心都非常歡喜， 各自互相詢問：『這是什麼因緣呢？』 天人所敬奉的世尊，剛剛從三昧（禪定）中起身， 讚歎妙光菩薩：『你是世間的眼睛， 一切眾生所歸依和信賴的，能夠奉持佛法的寶藏， 如同我所說的法，只有你能夠證悟和了解。』 世尊既然讚歎，令妙光菩薩歡喜， 於是宣說了《法華經》。
【English Translation】 English version Among those who make offerings, the Buddha is the most honored. All the Buddha lands immediately experienced great quaking, The Buddha emitted light from between his eyebrows, manifesting various rare phenomena. This light shone towards the east, illuminating eighteen thousand Buddha lands, Showing all sentient beings the places of their karmic retribution in birth and death. Some saw Buddha lands adorned with various treasures, Displaying the colors of lapis lazuli and crystal, all due to the Buddha's light. And they saw gods, dragons, yakshas (a type of guardian spirit), Gandharvas (celestial musicians), and Kinnaras (celestial singers), each making offerings to their respective Buddhas. They also saw Tathagatas (a title for the Buddha), naturally attaining Buddhahood, Their bodies the color of golden mountains, upright and dignified, exceedingly subtle. Like a true golden image appearing within pure lapis lazuli, The World Honored One, amidst the assembly, expounded the profound meaning of the Dharma. In each Buddha land, there were countless Shravakas (disciples who hear and practice the Dharma), Because of the Buddha's light, they could all see the assembly in those lands. Some Bhikshus (monks), in the mountains and forests, Diligently upheld the pure precepts, as if guarding a bright pearl. They also saw Bodhisattvas, practicing giving, patience, and other virtues, Their numbers like the sands of the Ganges, all due to the Buddha's light. They also saw Bodhisattvas, deeply immersed in various samadhis (meditative states), Their bodies and minds still and unmoving, seeking the unsurpassed path of Buddhahood. They also saw Bodhisattvas, understanding the quiescent nature of all dharmas, Each in their own land, teaching the Dharma, seeking the path of Buddhahood. At that time, the fourfold assembly saw the Sun Moon Light Buddha, Manifesting great spiritual powers, their hearts filled with joy, Each asking one another: 'What is the cause of this event?' The World Honored One, revered by gods and humans, having just arisen from samadhi, Praised Bodhisattva Wonderful Light: 'You are the eye of the world, The refuge and faith of all beings, able to uphold the treasury of the Dharma, As for the Dharma I have spoken, only you can realize and understand it.' The World Honored One, having praised him, made Bodhisattva Wonderful Light rejoice, And then he expounded the Lotus Sutra.
， 滿六十小劫， 不起於此座。 所說上妙法， 是妙光法師， 悉皆能受持。 佛說是法華， 令眾歡喜已， 尋即於是日， 告于天人眾： 『諸法實相義， 已為汝等說， 我今于中夜， 當入于涅槃。 汝一心精進， 當離於放逸， 諸佛甚難值， 億劫時一遇。』 世尊諸子等， 聞佛入涅槃， 各各懷悲惱， 佛滅一何速。 聖主法之王， 安慰無量眾： 『我若滅度時， 汝等勿憂怖， 是德藏菩薩， 于無漏實相， 心已得通達。 其次當作佛， 號曰為凈身， 亦度無量眾。』 佛此夜滅度， 如薪盡火滅， 分佈諸舍利， 而起無量塔。 比丘比丘尼， 其數如恒沙， 倍復加精進， 以求無上道。 是妙光法師， 奉持佛法藏， 八十小劫中， 廣宣法華經。 是諸八王子， 妙光所開化， 堅固無上道， 當見無數佛。 供養諸佛已， 隨順行大道， 相繼得成佛， 轉次而授記。 最後天中天， 號曰燃燈佛， 諸仙之導師， 度脫無量眾。 是妙光法師， 時有一弟子， 心常懷懈怠， 貪著于名利， 求名利無厭， 多游族姓家， 棄捨所習誦，
【現代漢語翻譯】 現代漢語譯本 坐滿六十小劫， 不起身離開這個座位。 所宣說的至高無上的妙法， 這位妙光法師（指代一位精通佛法的僧人）， 全部都能接受並奉持。 佛陀說完《法華經》后， 令大眾歡喜之後， 隨即就在當天， 告訴天人和大眾： 『諸法實相的真義， 我已經為你們說了， 我今晚半夜， 將要進入涅槃（指佛陀的圓寂）。 你們要一心精進修行， 應當遠離懈怠放逸， 諸佛非常難以值遇， 億劫之中才出現一次。』 世尊的諸位弟子們， 聽到佛陀將要入涅槃， 各自都感到悲傷和煩惱， 佛陀的滅度怎麼如此之快。 聖主、法之王（指佛陀）， 安慰無量的大眾： 『我如果滅度之時， 你們不要憂愁和恐懼， 這位德藏菩薩（指一位具有高尚品德的菩薩）， 對於無漏的真實之相， 內心已經通達明瞭。 他接下來將會成佛， 名號叫做凈身（指未來佛的名號）， 也將度化無量的眾生。』 佛陀當晚滅度， 如同柴火燒盡火焰熄滅一般， 分發了佛陀的舍利（指佛陀火化后的遺骨）， 並建造了無數的佛塔。 比丘（指男性出家人）、比丘尼（指女性出家人）， 他們的數量如同恒河沙一樣多， 更加倍地精進修行， 以求證得無上的佛道。 這位妙光法師， 奉持佛陀的法藏， 在八十小劫中， 廣泛宣講《法華經》。 這八位王子， 被妙光法師所開導教化， 在無上道上堅定不移， 將會見到無數的佛陀。 供養諸佛之後， 隨順修行大道， 相繼成佛， 依次被授記（指佛陀預言未來成佛）。 最後一位天中之天（指佛陀）， 名號叫做燃燈佛（指過去佛的名號）， 是諸位仙人的導師， 度脫了無量的眾生。 這位妙光法師， 當時有一位弟子， 內心常常懷有懈怠， 貪戀執著于名利， 追求名利沒有厭足， 經常出入于富貴人家， 拋棄了所學習的經文背誦，
【English Translation】 English version For a full sixty small kalpas, He did not rise from this seat. The supreme and wonderful Dharma that was spoken, This Dharma Master Myo-ko (referring to a monk proficient in Buddhist teachings), Was able to receive and uphold it all. After the Buddha finished speaking the Lotus Sutra, And having made the assembly joyful, Immediately on that very day, He announced to the heavenly beings and the assembly: 'The true meaning of the reality of all dharmas, I have already explained to you, Tonight, in the middle of the night, I shall enter Nirvana (referring to the Buddha's passing). You must be diligent in your practice with one mind, You should stay away from laziness and negligence, It is very difficult to encounter the Buddhas, They appear only once in billions of kalpas.' The World Honored One's disciples, Hearing that the Buddha was about to enter Nirvana, Each felt sorrow and distress, How quickly the Buddha's passing was. The Holy Lord, the King of Dharma (referring to the Buddha), Comforted the immeasurable assembly: 'When I pass into Nirvana, You should not be worried or afraid, This Bodhisattva Tokuzo (referring to a Bodhisattva with noble virtues), Regarding the true aspect of non-outflow, His mind has already penetrated and understood. Next, he will become a Buddha, His name will be Joshin (referring to the name of a future Buddha), And he will also liberate immeasurable beings.' The Buddha passed into Nirvana that night, Like a fire extinguished when the firewood is used up, The Buddha's relics (referring to the remains after the Buddha's cremation) were distributed, And countless stupas were built. The Bhikshus (referring to male monastics), Bhikshunis (referring to female monastics), Their number was like the sands of the Ganges River, They redoubled their diligence in practice, In order to attain the unsurpassed path of Buddhahood. This Dharma Master Myo-ko, Upheld the Buddha's Dharma treasury, For eighty small kalpas, Widely proclaimed the Lotus Sutra. These eight princes, Were enlightened and taught by Dharma Master Myo-ko, Were steadfast on the unsurpassed path, And will see countless Buddhas. After making offerings to the Buddhas, They followed the great path of practice, They successively attained Buddhahood, And were successively given predictions (referring to the Buddha's prediction of future Buddhahood). The last one, the Heaven of Heavens (referring to the Buddha), Was named Dipankara Buddha (referring to the name of a past Buddha), The guide of all the immortals, Liberated immeasurable beings. This Dharma Master Myo-ko, At that time had a disciple, Whose mind was often lazy, And was attached to fame and gain, Seeking fame and gain without satisfaction, Often visiting wealthy families, Abandoning the scriptures he had learned and recited,
廢忘不通利。 以是因緣故， 號之為求名。 亦行眾善業， 得見無數佛， 供養于諸佛， 隨順行大道， 具六波羅蜜， 今見釋師子。 其後當作佛， 號名曰彌勒， 廣度諸眾生， 其數無有量。 彼佛滅度后， 懈怠者汝是； 妙光法師者， 今則我身是。 我見燈明佛， 本光瑞如此， 以是知今佛， 欲說法華經。 今相如本瑞， 是諸佛方便， 今佛放光明， 助發實相義。 諸人今當知， 合掌一心待， 佛當雨法雨， 充足求道者。 諸求三乘人， 若有疑悔者， 佛當爲除斷， 令盡無有餘。」
妙法蓮華經方便品第二
爾時，世尊從三昧安詳而起，告舍利弗：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。所以者何？如來方便知見波羅蜜皆已具足。舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。舍利弗！如來能種種
【現代漢語翻譯】 現代漢語譯本 （因為）廢棄（修行）而不能通達（佛法）的利益。 因為這個因緣的緣故，（他）被稱作求名（的人）。 （他）也修行各種善業，得以見到無數的佛， 供養那些佛，隨順著修行大道， 具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），現在見到了釋迦獅子（釋迦牟尼佛）。 他之後將會成佛，名號叫做彌勒（Maitreya）， 廣泛地度化眾生，其數量沒有限量。 那位佛滅度之後，懈怠的人就是你（指舍利弗）； 妙光法師（妙光菩薩）就是我現在的身。 我見到燈明佛（Dipamkara Buddha）時，（他）放出的光芒和瑞相就是這樣， 因此知道現在的佛（釋迦牟尼佛），想要宣說《法華經》。 現在（佛）的瑞相和以前一樣，這是諸佛的方便（善巧）， 現在佛放出光明，是爲了幫助闡發實相的意義。 各位現在應當知道，合掌一心等待， 佛將降下法雨，充足求道的人。 各位求三乘（聲聞乘、緣覺乘、菩薩乘）的人，如果有疑惑悔恨的， 佛將為你們消除斷除，使之完全沒有剩餘。
《妙法蓮華經·方便品》第二
那時，世尊從三昧（samadhi）中安詳地起身，告訴舍利弗（Sariputra）：『諸佛的智慧深遠無量，其智慧之門難以理解難以進入，一切聲聞（sravaka）、辟支佛（pratyekabuddha）都不能知曉。這是為什麼呢？佛曾經親近百千萬億無數的諸佛，完全修行諸佛無量的道法，勇猛精進，名稱普遍傳聞，成就了甚深未曾有之法，隨順著（眾生）的根機所說的（法）意趣難以理解。舍利弗！我自從成佛以來，用種種因緣，種種譬喻，廣泛地演說教法，用無數的方便，引導眾生離開各種執著。這是為什麼呢？如來（tathagata）方便知見波羅蜜（paramita）都已經具足。舍利弗！如來的知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有之法。舍利弗！如來能夠用種種
【English Translation】 English version （He）abandoned (practice) and could not understand the benefits (of the Dharma). Because of this cause and condition, (he) was called a seeker of fame. (He) also practiced various good deeds, and was able to see countless Buddhas, Made offerings to those Buddhas, followed the great path of practice, Perfected the six paramitas (generosity, discipline, patience, diligence, meditation, wisdom), and now sees Shakya Lion (Shakyamuni Buddha). He will become a Buddha in the future, named Maitreya, Extensively liberating sentient beings, their number is limitless. After that Buddha passed into Nirvana, the lazy one was you (referring to Sariputra); The Dharma Master Wonderful Light (Bodhisattva Wonderful Light) is my present body. When I saw Dipamkara Buddha, the light and auspicious signs (he) emitted were like this, Therefore, I know that the present Buddha (Shakyamuni Buddha) wants to proclaim the Lotus Sutra. The present (Buddha's) auspicious signs are the same as before, these are the skillful means (upaya) of all Buddhas, Now the Buddha emits light, in order to help elucidate the meaning of true reality. All of you should know now, join your palms and wait with one mind, The Buddha will rain down the Dharma rain, fulfilling those who seek the path. All of you who seek the three vehicles (sravakayana, pratyekabuddhayana, bodhisattvayana), if there are doubts and regrets, The Buddha will eliminate and cut them off for you, so that nothing remains.
The Lotus Sutra, Chapter 2: Expedients
At that time, the World Honored One arose peacefully from samadhi, and said to Sariputra: 'The wisdom of the Buddhas is profound and immeasurable, the gate of their wisdom is difficult to understand and enter, and all sravakas and pratyekabuddhas cannot know it. Why is this? The Buddha has been close to hundreds of thousands of millions of countless Buddhas, completely practiced the immeasurable Dharma of the Buddhas, was courageous and diligent, and his name was widely known, accomplished the profound and unprecedented Dharma, and the meaning of the (Dharma) spoken according to (sentient beings') capacities is difficult to understand. Sariputra! Since I became a Buddha, I have used various causes and conditions, various parables, extensively expounded the teachings, and used countless skillful means to guide sentient beings to leave all attachments. Why is this? The Tathagata's skillful means of knowledge and insight paramita are already complete. Sariputra! The Tathagata's knowledge and insight are vast and profound, immeasurable and unobstructed, his powers, fearlessness, meditation, liberation samadhi, are deeply boundless, and he has accomplished all unprecedented Dharma. Sariputra! The Tathagata is able to use various
分別，巧說諸法，言辭柔軟，悅可眾心。舍利弗！取要言之，無量無邊未曾有法，佛悉成就。
「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。唯佛與佛乃能究盡諸法實相，所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」
爾時世尊欲重宣此義，而說偈言：
「世雄不可量， 諸天及世人， 一切眾生類， 無能知佛者。 佛力無所畏、 解脫諸三昧， 及佛諸餘法， 無能測量者。 本從無數佛， 具足行諸道， 甚深微妙法， 難見難可了。 于無量億劫， 行此諸道已， 道場得成果， 我已悉知見。 如是大果報， 種種性相義， 我及十方佛， 乃能知是事。 是法不可示， 言辭相寂滅， 諸餘眾生類， 無有能得解， 除諸菩薩眾、 信力堅固者。 諸佛弟子眾， 曾供養諸佛， 一切漏已盡， 住是最後身， 如是諸人等， 其力所不堪。 假使滿世間， 皆如舍利弗， 盡思共度量， 不能測佛智。 正使滿十方， 皆如舍利弗， 及余諸弟子， 亦滿十方剎， 盡思共度量， 亦復不能知。 辟支佛利智
【現代漢語翻譯】 現代漢語譯本 分別巧妙地講述各種佛法，言辭柔和，使眾生心悅誠服。舍利弗（佛陀十大弟子之一，以智慧著稱）！總而言之，佛陀成就了無量無邊、前所未有的佛法。 『停止吧，舍利弗！不必再說下去了。』為什麼呢？因為佛陀所成就的是第一稀有、難以理解的佛法。只有佛與佛才能徹底明瞭諸法的真實相狀，也就是所謂的諸法如是相（外在表現），如是性（內在本質），如是體（本體），如是力（力量），如是作（作用），如是因（原因），如是緣（條件），如是果（結果），如是報（報應），如是本末究竟等（從開始到最終的徹底究竟）。 當時，世尊爲了再次宣說這個道理，就說了偈語： 『世間的雄者（指佛陀）是不可估量的，諸天和世人，一切眾生，沒有誰能夠了解佛陀的。佛陀的力量無所畏懼，解脫了各種三昧（禪定），以及佛陀的其他各種佛法，沒有誰能夠測量。從無數的佛那裡，圓滿地修行各種道法，甚深微妙的佛法，難以見到，難以理解。在無量億劫的時間裡，修行這些道法之後，在道場獲得成就，我已經完全知曉和看見。像這樣的大果報，各種性相的意義，只有我和十方諸佛，才能夠知道這些事情。這種佛法是無法展示的，言辭的相狀是寂滅的，其餘的眾生，沒有誰能夠理解，除了那些菩薩眾，以及信仰堅定的人。佛陀的弟子們，曾經供養過諸佛，一切煩惱都已斷盡，處於最後的一世，像這樣的人，他們的力量也是無法承受的。假設整個世間，都像舍利弗一樣，竭盡思慮共同衡量，也不能測度佛陀的智慧。即使充滿十方世界，都像舍利弗一樣，以及其他的弟子，也充滿十方剎土，竭盡思慮共同衡量，也仍然不能知曉。辟支佛（獨覺的聖者）的智慧』
【English Translation】 English version Skillfully explaining all dharmas respectively, with gentle words that please all hearts. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In short, the Buddha has accomplished immeasurable and unprecedented dharmas. 'Stop, Shariputra! There is no need to say more.' Why? Because what the Buddha has accomplished is the foremost, rare, and difficult-to-understand dharma. Only Buddhas can fully comprehend the true nature of all dharmas, that is, the so-called suchness of dharmas in terms of appearance, suchness of nature, suchness of substance, suchness of power, suchness of function, suchness of cause, suchness of condition, suchness of effect, suchness of retribution, and suchness of the ultimate beginning and end. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The hero of the world (referring to the Buddha) is immeasurable, neither gods nor humans, nor any living beings, can know the Buddha. The Buddha's power is fearless, liberated from all samadhis (meditative states), and the Buddha's other dharmas, none can measure. From countless Buddhas, having fully practiced all paths, the profound and subtle dharma is difficult to see and difficult to understand. Having practiced these paths for immeasurable eons, having attained enlightenment in the Bodhi-field, I have fully known and seen. Such great karmic results, the meanings of various natures and appearances, only I and the Buddhas of the ten directions can know these things. This dharma cannot be shown, the nature of words is extinguished, and other living beings cannot understand, except for the bodhisattvas and those with firm faith. The Buddha's disciples, who have offered to Buddhas, whose all defilements are exhausted, and who are in their last life, even such people, their power is not sufficient. Suppose the whole world were like Shariputra, and they all pondered together, they could not measure the Buddha's wisdom. Even if the ten directions were filled with those like Shariputra, and other disciples, filling the ten directions, and they all pondered together, they still could not know. The wisdom of Pratyekabuddhas (solitary enlightened ones)'
， 無漏最後身， 亦滿十方界， 其數如竹林， 斯等共一心， 于億無量劫， 欲思佛實智， 莫能知少分。 新發意菩薩， 供養無數佛， 了達諸義趣， 又能善說法， 如稻麻竹葦， 充滿十方剎， 一心以妙智， 于恒河沙劫， 咸皆共思量， 不能知佛智。 不退諸菩薩， 其數如恒沙， 一心共思求， 亦復不能知。 又告舍利弗： 『無漏不思議， 甚深微妙法， 我今已具得， 唯我知是相， 十方佛亦然。 舍利弗當知， 諸佛語無異， 于佛所說法， 當生大信力， 世尊法久后， 要當說真實。』 告諸聲聞眾， 及求緣覺乘： 『我令脫苦縛， 逮得涅槃者。』 佛以方便力， 示以三乘教， 眾生處處著， 引之令得出。」
爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念：「今者、世尊何故慇勤稱歎方便而作是言：『佛所得法甚深難解，有所言說意趣難知，一切聲聞、辟支佛所不能及。』佛說一解脫義，我等亦得此法到于涅槃，而今不知是義所趣。」
爾時舍利弗知四眾心疑，自亦未了，而白佛言：「世
【現代漢語翻譯】 現代漢語譯本 那些不再有煩惱的最後身菩薩（無漏最後身，指不再輪迴的菩薩），他們的數量也遍滿十方世界，像竹林一樣繁茂。 這些菩薩們同心同德，即使經過億萬無量劫的時間，想要思索佛陀的真實智慧，也無法瞭解其中的少許。 新發菩提心的菩薩，他們供養過無數的佛陀，通達各種義理，並且善於說法。 他們像稻麻竹葦一樣，充滿十方剎土，一心用微妙的智慧，經過恒河沙數般的劫數，共同思量，也不能瞭解佛陀的智慧。 那些不退轉的菩薩，他們的數量像恒河沙一樣多，一心共同思索求證，也仍然不能瞭解佛陀的智慧。 佛陀又告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『無漏的境界不可思議，甚深微妙的法，我現在已經完全證得。 只有我才能知道這種境界的真實相貌，十方諸佛也是如此。 舍利弗，你應該知道，諸佛所說的話沒有差異，對於佛陀所說的法，應當生起強大的信心。 世尊的教法流傳久遠之後，最終應當宣說真實之義。』 佛陀告訴所有的聲聞眾（聽聞佛陀教誨而修行的弟子），以及那些尋求緣覺乘（通過自身努力覺悟的修行者）：『我讓你們脫離痛苦的束縛，證得涅槃（佛教的最高境界）。』 佛陀以方便之力，示現三乘教法（聲聞乘、緣覺乘、菩薩乘），眾生執著于各種境界，佛陀引導他們從中解脫出來。」 當時，大眾之中，有已經斷盡煩惱的阿羅漢（佛教修行者所能達到的最高果位），如阿若憍陳如（佛陀最早的五位弟子之一）等一千二百人，以及發聲聞心、辟支佛心的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），他們各自心中想著：『現在，世尊為什麼如此慇勤地稱讚方便法，並且說：『佛陀所證得的法甚深難解，所說的話語和意趣難以理解，一切聲聞和辟支佛都無法企及。』 佛陀說的是一種解脫的道理，我們也通過這種法到達了涅槃，但是現在卻不明白這個道理的真正含義。』 這時，舍利弗知道四眾（比丘、比丘尼、優婆塞、優婆夷）心中疑惑，自己也未能理解，於是對佛陀說：「世尊，
【English Translation】 English version Those who are in their last bodies, free from outflows (Anasrava-antima-deha, referring to Bodhisattvas who will not be reborn), also fill the ten directions, their number like a bamboo forest. These beings, with one mind, even after countless eons, if they were to contemplate the true wisdom of the Buddha, would not be able to know even a small part of it. Newly aspiring Bodhisattvas, who have made offerings to countless Buddhas, understand the meanings of all things, and are also skilled in teaching the Dharma. They, like rice, hemp, bamboo, and reeds, fill the lands of the ten directions, and with one mind and subtle wisdom, even after eons as numerous as the sands of the Ganges, if they were to contemplate together, they would not be able to know the Buddha's wisdom. The non-retrogressing Bodhisattvas, their number like the sands of the Ganges, if they were to contemplate and seek together with one mind, they would still not be able to know it. The Buddha then told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'The state of being free from outflows is inconceivable, the profound and subtle Dharma, I have now fully attained. Only I know the true nature of this state, and so do the Buddhas of the ten directions. Shariputra, you should know that the words of all Buddhas are not different, and regarding the Dharma spoken by the Buddha, you should generate great faith. After the World Honored One's Dharma has been transmitted for a long time, the true meaning should ultimately be spoken.' The Buddha told all the Sravakas (disciples who learn by hearing the Buddha's teachings), and those seeking the Pratyekabuddha vehicle (those who attain enlightenment through their own efforts): 'I have released you from the bonds of suffering, and you have attained Nirvana (the highest state in Buddhism).' The Buddha, through skillful means, showed the teachings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and since sentient beings are attached to various states, the Buddha leads them out of them.' At that time, among the assembly, there were Arhats (those who have attained the highest level of enlightenment in Theravada Buddhism) who had exhausted their outflows, such as Ajnata Kaundinya (one of the first five disciples of the Buddha) and twelve hundred others, as well as Bhikshus (monks), Bhikshunis (nuns), Upasakas (lay male followers), and Upasikas (lay female followers) who had aspired to the Sravaka and Pratyekabuddha paths. They each thought: 'Now, why does the World Honored One so diligently praise skillful means and say: 'The Dharma attained by the Buddha is profound and difficult to understand, the meaning of what is spoken is difficult to know, and all Sravakas and Pratyekabuddhas cannot reach it.' The Buddha speaks of one meaning of liberation, and we have also attained Nirvana through this Dharma, but now we do not understand the true meaning of this teaching.' At that time, Shariputra, knowing the doubts in the minds of the four assemblies (Bhikshus, Bhikshunis, Upasakas, and Upasikas), and also not understanding it himself, said to the Buddha: 'World Honored One,'
尊！何因何緣慇勤稱歎諸佛第一方便、甚深微妙、難解之法？我自昔來，未曾從佛聞如是說；今者四眾咸皆有疑。唯愿世尊敷演斯事。世尊何故慇勤稱歎甚深微妙難解之法？」
爾時舍利弗欲重宣此義，而說偈言：
「慧日大聖尊， 久乃說是法， 自說得如是， 力無畏三昧、 禪定解脫等， 不可思議法。 道場所得法， 無能發問者； 我意難可測， 亦無能問者。 無問而自說， 稱歎所行道， 智慧甚微妙， 諸佛之所得。 無漏諸羅漢， 及求涅槃者， 今皆墮疑網， 佛何故說是？ 其求緣覺者， 比丘比丘尼， 諸天龍鬼神， 及乾闥婆等， 相視懷猶豫， 瞻仰兩足尊， 是事為云何， 愿佛為解說。 于諸聲聞眾， 佛說我第一。 我今自於智， 疑惑不能了， 為是究竟法？ 為是所行道？ 佛口所生子， 合掌瞻仰待， 愿出微妙音， 時為如實說。 諸天龍神等， 其數如恒沙， 求佛諸菩薩， 大數有八萬， 又諸萬億國， 轉輪聖王至， 合掌以敬心， 欲聞具足道。」
爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」
舍利弗重
【現代漢語翻譯】 現代漢語譯本： 尊者！是什麼原因，什麼緣故，您如此慇勤地稱讚諸佛的第一方便法門，如此深奧微妙、難以理解的法？我自從過去以來，從未聽佛說過這樣的話；現在在場的四眾弟子都感到疑惑。唯愿世尊您能詳細地闡述這件事。世尊您為什麼如此慇勤地稱讚這深奧微妙、難以理解的法呢？
當時，舍利弗（Śāriputra）爲了再次宣說這個道理，而說了偈語：
『智慧如日的大聖尊啊，您很久才說出這個法，親自說自己證得了這樣的境界，擁有力量、無畏、三昧（samādhi，禪定）以及解脫等等不可思議的法。在道場（bodhimaṇḍa）所證得的法，沒有人能夠發問；我的心意難以測度，也沒有人能夠提問。您不待人問就自己說出，稱讚所修行的道，智慧極其微妙，是諸佛所證得的。那些無漏的阿羅漢（arhat），以及追求涅槃（nirvāṇa）的人，現在都陷入了疑惑的網中，佛陀您為什麼說這些呢？那些追求緣覺（pratyekabuddha）的人，比丘（bhikṣu）、比丘尼（bhikṣuṇī），諸天、龍、鬼神，以及乾闥婆（gandharva）等，都互相看著，心中猶豫不決，瞻仰著兩足尊（佛陀），這件事究竟是怎麼回事，希望佛陀您能為我們解釋。在所有的聲聞（śrāvaka）眾中，佛陀您說我是第一。我現在對於自己的智慧，也感到疑惑不能理解，這到底是究竟的法？還是所修行的道？佛陀您口中所生的弟子，合掌瞻仰等待著，希望您發出微妙的聲音，及時為我們如實地解說。諸天、龍神等，數量如恒河沙一樣多，求佛的菩薩（bodhisattva），大數有八萬，還有來自萬億國土的轉輪聖王（cakravartin），都合掌以恭敬的心，想要聽聞圓滿的道。』
當時，佛陀告訴舍利弗：『停止，停止！不必再說。如果說這件事，一切世間的天人和人都會感到驚恐和疑惑。』
舍利弗再次說道：
【English Translation】 English version: Venerable One! What is the cause, what is the reason that you so diligently praise the Buddhas' foremost expedient means, the profound, subtle, and difficult-to-understand Dharma? Since the past, I have never heard the Buddha speak in this way; now, the four assemblies all have doubts. We beseech the World Honored One to expound on this matter in detail. Why does the World Honored One so diligently praise this profound, subtle, and difficult-to-understand Dharma?
At that time, Śāriputra, wishing to reiterate this meaning, spoke in verse:
'The great sage, the sun of wisdom, has only now spoken this Dharma, personally saying that he has attained such a state, possessing power, fearlessness, samādhi (meditative absorption), and liberation, among other inconceivable Dharmas. The Dharma attained at the bodhimaṇḍa (place of enlightenment), no one is able to question; my mind is difficult to fathom, and no one is able to ask. Without being asked, you speak of your own accord, praising the path you have practiced, the wisdom is extremely subtle, what the Buddhas have attained. Those arhats (worthy ones) free from outflows, and those seeking nirvāṇa (liberation), are now all caught in a net of doubt, why does the Buddha speak of these things? Those seeking pratyekabuddha (solitary realizer), bhikṣus (monks), bhikṣuṇīs (nuns), devas (gods), nāgas (dragons), yakṣas (demons), and gandharvas (celestial musicians), among others, look at each other, their hearts hesitant, gazing up at the Two-Footed Honored One (the Buddha), what is the meaning of this matter, we hope the Buddha will explain it for us. Among all the śrāvakas (hearers), the Buddha said I am the foremost. Now, regarding my own wisdom, I am doubtful and unable to understand, is this the ultimate Dharma? Or is it the path that is practiced? The disciples born from the Buddha's mouth, with palms joined, gaze up and wait, hoping you will utter a subtle sound, and explain it truthfully for us in due time. The devas, nāgas, and others, their number like the sands of the Ganges, the bodhisattvas (enlightenment beings) seeking Buddhahood, their great number is eighty thousand, and also the cakravartins (universal monarchs) from billions of lands, with palms joined and respectful hearts, wish to hear the complete path.'
At that time, the Buddha said to Śāriputra, 'Stop, stop! There is no need to speak further. If this matter is spoken, all the devas and humans in the world will be startled and doubtful.'
Śāriputra spoke again:
白佛言：「世尊，唯愿說之，唯愿說之！所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說，則能敬信。」
爾時舍利弗欲重宣此義，而說偈言：
「法王無上尊， 唯說愿勿慮。 是會無量眾， 有能敬信者。」
佛復止舍利弗：「若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜于大坑。」
爾時世尊重說偈言：
「止止不須說， 我法妙難思。 諸增上慢者， 聞必不敬信。」
爾時舍利弗重白佛言：「世尊！唯愿說之，唯愿說之！今此會中，如我等比百千萬億，世世已曾從佛受化。如此人等，必能敬信，長夜安隱，多所饒益。」
爾時舍利弗欲重宣此義，而說偈言：
「無上兩足尊， 愿說第一法， 我為佛長子， 唯垂分別說。 是會無量眾， 能敬信此法， 佛已曾世世， 教化如是等， 皆一心合掌， 欲聽受佛語。 我等千二百， 及余求佛者， 愿為此眾故， 唯垂分別說。 是等聞此法， 則生大歡喜。」
爾時世尊告舍利弗：「汝已慇勤三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」說此語時，會中有比丘、比丘尼、優婆塞、優婆夷五
【現代漢語翻譯】 現代漢語譯本： 舍利弗對佛說：『世尊，請您講說吧，請您講說吧！為什麼呢？因為這個法會中有無數百千萬億阿僧祇（極多的數量）的眾生，他們曾經見過諸佛，根器敏銳，智慧明瞭，聽聞佛所說的法，就能恭敬信受。』 當時，舍利弗爲了重申這個意思，就說了偈語： 『法王無上尊，請您講說吧，不要顧慮。這個法會有無量的眾生，他們有能夠恭敬信受的。』 佛又制止舍利弗說：『如果講說這件事，一切世間的天、人、阿修羅（一種神道）都會感到驚疑，那些增上慢（自以為是）的比丘將會墜入大坑。』 當時，世尊又說了偈語： 『停止吧，停止吧，不必說了，我的法微妙難以思議。那些增上慢的人，聽了必定不會恭敬信受。』 當時，舍利弗再次對佛說：『世尊！請您講說吧，請您講說吧！現在這個法會中，像我們這樣的人有百千萬億，他們世世代代都曾經從佛那裡接受教化。這樣的人，必定能夠恭敬信受，長夜安穩，得到很多利益。』 當時，舍利弗爲了重申這個意思，就說了偈語： 『無上兩足尊（佛的尊稱），請您講說第一法，我作為佛的長子，請您詳細分別解說。這個法會有無量的眾生，能夠恭敬信受這個法，佛已經世世代代教化過這些人，他們都一心合掌，想要聽受佛的教誨。我們一千二百人，以及其他求佛道的人，爲了這些眾生的緣故，請您詳細分別解說。這些人聽聞這個法，就會生起大歡喜。』 當時，世尊告訴舍利弗說：『你已經慇勤地請求了三次，怎麼能不講說呢？你現在仔細聽，好好思考，我將為你分別解說。』說這話的時候，法會中有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）五千人，
【English Translation】 English version: Shariputra said to the Buddha, 『World Honored One, please speak it, please speak it! Why is that? Because in this assembly there are countless hundreds of thousands of millions of asamkhyas (an extremely large number) of beings, who have seen many Buddhas, whose faculties are sharp, whose wisdom is clear, and who, upon hearing what the Buddha says, will be able to respectfully believe.』 At that time, Shariputra, wishing to restate this meaning, spoke in verse: 『King of Dharma, Supreme Honored One, please speak, do not worry. This assembly has immeasurable beings, who are able to respectfully believe.』 The Buddha again stopped Shariputra, saying, 『If this matter is spoken, all the gods, humans, and asuras (a type of deity) in the world will be surprised and doubtful, and the arrogant monks will fall into a great pit.』 At that time, the World Honored One again spoke in verse: 『Stop, stop, there is no need to speak, my Dharma is subtle and difficult to conceive. Those who are arrogant, upon hearing it, will certainly not respectfully believe.』 At that time, Shariputra again said to the Buddha, 『World Honored One! Please speak it, please speak it! Now in this assembly, like us, there are hundreds of thousands of millions, who in past lives have received teachings from the Buddha. Such people will certainly be able to respectfully believe, be peaceful through the long night, and receive much benefit.』 At that time, Shariputra, wishing to restate this meaning, spoke in verse: 『Supreme Two-Footed Honored One (a title for the Buddha), please speak the foremost Dharma, I, as the Buddha's eldest son, ask you to explain it in detail. This assembly has immeasurable beings, who are able to respectfully believe this Dharma, the Buddha has taught these people in past lives, they all join their palms together with one mind, wishing to hear the Buddha's teachings. We, the twelve hundred, and others who seek the Buddha's path, for the sake of these beings, please explain it in detail. These people, upon hearing this Dharma, will generate great joy.』 At that time, the World Honored One said to Shariputra, 『You have earnestly requested three times, how can I not speak? Now listen carefully, think well, and I will explain it to you in detail.』 As he spoke these words, in the assembly there were five thousand monks (male renunciates), nuns (female renunciates), upasakas (male lay followers), and upasikas (female lay followers),
千人等，即從座起，禮佛而退。所以者何？此輩罪根深重及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。
爾時佛告舍利弗：「我今此眾，無復枝葉，純有貞實。舍利弗！如是增上慢人，退亦佳矣。汝今善聽，當爲汝說。」
舍利弗言：「唯然，世尊！愿樂欲聞。」
佛告舍利弗：「如是妙法，諸佛如來時乃說之，如優曇缽華，時一現耳。舍利弗！汝等當信佛之所說，言不虛妄。舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便，種種因緣、譬喻言辭，演說諸法。是法非思量分別之所能解，唯有諸佛乃能知之。所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？諸佛世尊，欲令眾生開佛知見，使得清凈故，出現於世；欲示眾生佛之知見故，出現於世；欲令眾生悟佛知見故，出現於世；欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」
佛告舍利弗：「諸佛如來但教化菩薩，諸有所作，常為一事，唯以佛之知見示悟眾生。舍利弗！如來但以一佛乘故，為眾生說法，無有餘乘，若二、若三。舍利弗！一切十方諸佛，法亦如是。
「舍利弗！過去諸佛，以無量無數方
【現代漢語翻譯】 現代漢語譯本：千人等，隨即從座位上起身，向佛陀行禮後退下。這是什麼原因呢？因為這些人罪根深重，且有增上慢（未得道卻自以為得道的傲慢），沒有證悟卻說自己證悟了，有這樣的過失，所以不能留在這裡。世尊對此保持沉默，沒有制止他們。 這時，佛陀告訴舍利弗（佛陀十大弟子之一，以智慧著稱）說：『我現在的這個集會，沒有虛浮不實的人，都是真誠實在的。舍利弗！像這樣有增上慢的人，退去也好。你現在好好聽著，我將為你解說。』 舍利弗說：『是的，世尊！我非常樂意聽聞。』 佛陀告訴舍利弗：『像這樣微妙的佛法，諸佛如來（佛陀的稱號）是時機成熟才說的，就像優曇缽花（傳說中三千年一開的稀有花）一樣，偶爾才出現一次。舍利弗！你們應當相信佛所說的話，所言不虛。舍利弗！諸佛根據眾生的根器和情況而說法，其真實意趣難以理解。這是什麼原因呢？我用無數方便法門，種種因緣、譬喻和言辭，來演說諸法。這些法不是通過思量分別就能理解的，只有諸佛才能真正瞭解。這是什麼原因呢？諸佛世尊（佛陀的尊稱）只因一個重大因緣才出現於世。舍利弗！什麼叫做諸佛世尊只因一個重大因緣才出現於世呢？諸佛世尊，爲了讓眾生開啟佛的知見，使他們得到清凈，才出現於世；爲了向眾生展示佛的知見，才出現於世；爲了讓眾生領悟佛的知見，才出現於世；爲了讓眾生進入佛的知見之道，才出現於世。舍利弗！這就是諸佛因一個重大因緣而出現於世的原因。』 佛陀告訴舍利弗：『諸佛如來只是教化菩薩（發願要成佛的修行者），他們所做的一切，都是爲了一個目的，就是用佛的知見來開示和啓發眾生。舍利弗！如來只是用一佛乘（成佛的唯一道路）來為眾生說法，沒有其他的乘，無論是二乘還是三乘。舍利弗！十方一切諸佛，他們的教法也是如此。 『舍利弗！過去的諸佛，用無量無數的方便法門，種種因緣、譬喻和言辭，來為眾生演說諸法。這些法都是爲了引導眾生進入佛的知見。舍利弗！未來的諸佛，也將用無量無數的方便法門，種種因緣、譬喻和言辭，來為眾生演說諸法。這些法也是爲了引導眾生進入佛的知見。舍利弗！現在的諸佛，也用無量無數的方便法門，種種因緣、譬喻和言辭，來為眾生演說諸法。這些法也是爲了引導眾生進入佛的知見。舍利弗！諸佛都是爲了一個目的而出現於世，那就是讓眾生開悟佛的知見。』
【English Translation】 English version: A thousand people and others, immediately rose from their seats, bowed to the Buddha, and withdrew. Why was this? Because these people had deep roots of sin and were arrogant, claiming to have attained what they had not, and to have realized what they had not. They had such faults, and therefore could not remain. The World-Honored One remained silent and did not stop them. At that time, the Buddha said to Shariputra (one of the Buddha's ten great disciples, known for his wisdom), 'In this assembly of mine now, there are no more branches and leaves, only the true and genuine. Shariputra! It is good that such arrogant people have withdrawn. Now listen carefully, and I will explain it to you.' Shariputra said, 'Yes, World-Honored One! I am eager to hear.' The Buddha said to Shariputra, 'Such wonderful Dharma (Buddhist teachings), the Tathagatas (another name for Buddha) only speak of it when the time is right, like the Udumbara flower (a rare flower said to bloom once every three thousand years), which appears only once in a while. Shariputra! You should believe what the Buddha says, for his words are not false. Shariputra! The Buddhas teach according to the capacities and circumstances of beings, and their true meaning is difficult to understand. Why is this? I use countless expedient means, various causes and conditions, parables and words, to expound the Dharma. These teachings cannot be understood through thinking and discrimination, only the Buddhas can truly know them. Why is this? The World-Honored Buddhas appear in the world only for one great purpose. Shariputra! What is meant by the World-Honored Buddhas appearing in the world only for one great purpose? The World-Honored Buddhas appear in the world to enable beings to open the Buddha's knowledge and vision, and to attain purity; they appear in the world to show beings the Buddha's knowledge and vision; they appear in the world to enable beings to awaken to the Buddha's knowledge and vision; they appear in the world to enable beings to enter the path of the Buddha's knowledge and vision. Shariputra! This is why the Buddhas appear in the world for one great purpose.' The Buddha said to Shariputra, 'The Tathagatas only teach Bodhisattvas (those who aspire to become Buddhas), and all that they do is for one purpose, which is to reveal and enlighten beings with the Buddha's knowledge and vision. Shariputra! The Tathagatas only use the One Buddha Vehicle (the only path to Buddhahood) to teach beings, there is no other vehicle, whether it be two or three. Shariputra! All the Buddhas in the ten directions, their teachings are also like this.' 'Shariputra! The Buddhas of the past, used countless expedient means, various causes and conditions, parables and words, to expound the Dharma to beings. These teachings were all to guide beings to enter the Buddha's knowledge and vision. Shariputra! The Buddhas of the future, will also use countless expedient means, various causes and conditions, parables and words, to expound the Dharma to beings. These teachings will also be to guide beings to enter the Buddha's knowledge and vision. Shariputra! The Buddhas of the present, also use countless expedient means, various causes and conditions, parables and words, to expound the Dharma to beings. These teachings are also to guide beings to enter the Buddha's knowledge and vision. Shariputra! The Buddhas all appear in the world for one purpose, which is to enable beings to awaken to the Buddha's knowledge and vision.'
便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生，從諸佛聞法，究竟皆得一切種智。
「舍利弗！未來諸佛當出於世，亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生，從佛聞法，究竟皆得一切種智。
「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊多所饒益安樂眾生，是諸佛亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生，從佛聞法，究竟皆得一切種智。
「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故，欲以佛之知見悟眾生故，欲令眾生入佛之知見故。
「舍利弗！我今亦復如是，知諸眾生有種種欲，深心所著，隨其本性，以種種因緣、譬喻言辭，方便力而為說法。舍利弗！如此皆為得一佛乘、一切種智故。
「舍利弗！十方世界中，尚無二乘，何況有三。舍利弗！諸佛出於五濁惡世，所謂劫濁、煩惱濁、眾生濁、見濁、命濁。如是，舍利弗！劫濁亂時，眾生垢重，慳貪嫉妒，成就諸不善根故，諸佛以方便力，於一佛乘分別說三。舍利弗！若我弟子，自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。
【現代漢語翻譯】 現代漢語譯本：
於是，（諸佛）用種種因緣、譬喻和言辭，為眾生演說諸法，這些法都是爲了一個佛乘的緣故。這些眾生，從諸佛那裡聽聞佛法，最終都能獲得一切種智（佛的智慧）。 舍利弗（佛陀的十大弟子之一）！未來諸佛出世時，也會用無量無數的方便法門，種種因緣、譬喻和言辭，為眾生演說諸法，這些法都是爲了一個佛乘的緣故。這些眾生，從佛那裡聽聞佛法，最終都能獲得一切種智。 舍利弗！現在十方無量百千萬億佛土中，諸佛世尊都在廣泛地饒益和安樂眾生，這些佛也用無量無數的方便法門，種種因緣、譬喻和言辭，為眾生演說諸法，這些法都是爲了一個佛乘的緣故。這些眾生，從佛那裡聽聞佛法，最終都能獲得一切種智。 舍利弗！這些佛只是教化菩薩，想要用佛的知見（佛的智慧和見解）來開示眾生，想要用佛的知見來覺悟眾生，想要讓眾生進入佛的知見。 舍利弗！我現在也是這樣，知道眾生有種種慾望，內心深處執著于各種事物，我隨順他們的本性，用種種因緣、譬喻和言辭，以方便之力為他們說法。舍利弗！這樣做都是爲了讓他們得到一個佛乘，獲得一切種智。 舍利弗！在十方世界中，尚且沒有二乘（聲聞乘和緣覺乘），更何況有三乘（菩薩乘）呢？舍利弗！諸佛出現在五濁惡世（劫濁、煩惱濁、眾生濁、見濁、命濁）中。像這樣，舍利弗！在劫濁混亂的時候，眾生的污垢深重，慳貪嫉妒，成就各種不善的根源，所以諸佛用方便之力，在一個佛乘的基礎上分別說三乘。舍利弗！如果我的弟子，自認為是阿羅漢（斷盡煩惱的聖者）、辟支佛（獨覺），卻不聽聞也不知道諸佛如來只是教化菩薩的事情，這些人就不是佛的弟子，不是阿羅漢，也不是辟支佛。
【English Translation】 English version:
Then, (the Buddhas) use various causes, conditions, parables, and words to expound all dharmas for sentient beings. These dharmas are all for the sake of the One Buddha Vehicle. These sentient beings, upon hearing the Dharma from the Buddhas, will ultimately attain all-knowing wisdom (Buddha's wisdom). Shariputra (one of the Buddha's ten great disciples)! When future Buddhas appear in the world, they will also use immeasurable and countless expedient means, various causes, conditions, parables, and words to expound all dharmas for sentient beings. These dharmas are all for the sake of the One Buddha Vehicle. These sentient beings, upon hearing the Dharma from the Buddhas, will ultimately attain all-knowing wisdom. Shariputra! In the present immeasurable hundreds of thousands of millions of Buddha lands in the ten directions, the World Honored Ones are extensively benefiting and bringing peace to sentient beings. These Buddhas also use immeasurable and countless expedient means, various causes, conditions, parables, and words to expound all dharmas for sentient beings. These dharmas are all for the sake of the One Buddha Vehicle. These sentient beings, upon hearing the Dharma from the Buddhas, will ultimately attain all-knowing wisdom. Shariputra! These Buddhas only teach and transform Bodhisattvas, desiring to reveal the Buddha's knowledge and vision (Buddha's wisdom and insight) to sentient beings, desiring to awaken sentient beings with the Buddha's knowledge and vision, and desiring to lead sentient beings into the Buddha's knowledge and vision. Shariputra! I am also like this now, knowing that sentient beings have various desires and are deeply attached to various things. I follow their inherent nature, using various causes, conditions, parables, and words, and with the power of expedient means, I teach the Dharma for them. Shariputra! All of this is done so that they may attain the One Buddha Vehicle and obtain all-knowing wisdom. Shariputra! In the worlds of the ten directions, there are not even two vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle), let alone three vehicles (the Bodhisattva Vehicle). Shariputra! The Buddhas appear in the evil world of the five turbidities (the turbidity of the kalpa, the turbidity of afflictions, the turbidity of sentient beings, the turbidity of views, and the turbidity of life). Like this, Shariputra! When the turbidity of the kalpa is chaotic, sentient beings' defilements are heavy, they are stingy and jealous, and they cultivate various unwholesome roots. Therefore, the Buddhas use the power of expedient means to separately speak of the three vehicles based on the One Buddha Vehicle. Shariputra! If my disciples consider themselves Arhats (saints who have extinguished all afflictions) or Pratyekabuddhas (Solitary Realizers), yet they do not hear or know that the Tathagatas only teach and transform Bodhisattvas, these people are not disciples of the Buddha, not Arhats, and not Pratyekabuddhas.
「又，舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。所以者何。若有比丘、實得阿羅漢，若不信此法，無有是處。除佛滅度后，現前無佛。所以者何？佛滅度后，如是等經受持讀誦解義者，是人難得。若遇余佛，於此法中便得決了。舍利弗！汝等當一心信解受持佛語。諸佛如來言無虛妄，無有餘乘，唯一佛乘。」
爾時世尊欲重宣此義，而說偈言：
「比丘比丘尼， 有懷增上慢， 優婆塞我慢， 優婆夷不信， 如是四眾等， 其數有五千， 不自見其過， 于戒有缺漏， 護惜其瑕疵。 是小智已出， 眾中之糟糠， 佛威德故去， 斯人鮮福德， 不堪受是法。 此眾無枝葉， 唯有諸貞實。 舍利弗善聽！ 諸佛所得法， 無量方便力， 而為眾生說。 眾生心所念， 種種所行道， 若干諸欲性， 先世善惡業。 佛悉知是已， 以諸緣譬喻、 言辭方便力， 令一切歡喜。 或說修多羅、 伽陀及本事、 本生未曾有， 亦說于因緣、 譬喻並祇夜、 優波提舍經。 鈍根樂小法， 貪著于生死， 于諸無量佛， 不行深妙道，
【現代漢語翻譯】 現代漢語譯本 佛陀又對舍利弗說：『那些比丘、比丘尼，如果自認為已經證得阿羅漢果（Arhat，意為斷盡煩惱，不再輪迴的聖者），認為這是他們最後一次生命，最終將進入涅槃（Nirvana，意為解脫，寂滅），因此不再發愿追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺，即成佛的智慧），應當知道這些人都是增上慢（Adhimana，意為未證得聖果卻自認為已證得）的人。為什麼這麼說呢？如果一個比丘真的證得了阿羅漢果，卻不相信這個法門，這是不可能的。除非是在佛陀滅度后，眼前沒有佛陀住世的情況。為什麼呢？因為佛陀滅度后，像這樣能夠受持、讀誦、理解這部經典的人是很難遇到的。如果遇到其他佛陀，他們就能在這個法門中得到決斷和了悟。舍利弗，你們應當一心信解、受持佛陀的教誨。諸佛如來所說的話沒有虛妄，沒有其他的乘（Yana，意為教法，修行途徑），只有唯一佛乘（Buddha-yana，意為成佛的教法）。』 當時，世尊爲了重申這個道理，就說了以下偈頌： 『比丘和比丘尼，心中懷有增上慢，優婆塞（Upasaka，意為在家男居士）有我慢，優婆夷（Upasika，意為在家女居士）不相信。像這樣的四眾弟子，人數有五千，他們看不到自己的過錯，在戒律上有缺失，卻還護著自己的缺點。這些小智慧的人已經離開了，他們是僧團中的糟粕，因為佛陀的威德而離去。這些人福德淺薄，不堪接受這個法門。這個僧團沒有枝葉，只有那些真正貞實的人。舍利弗，你要好好聽！諸佛所證得的法，具有無量的方便力，是爲了眾生而說的。眾生心中所想的，各種所修行的道路，各種不同的慾望習性，以及前世所造的善惡業，佛陀完全知道這些。佛陀瞭解這些之後，就用各種因緣、譬喻、言辭和方便力，讓一切眾生都歡喜。佛陀或者說修多羅（Sutra，意為經），伽陀（Gatha，意為偈頌）和本事（Itivuttaka，意為本是），本生（Jataka，意為佛陀前世的故事），未曾有（Adbhuta-dharma，意為稀有之法），也說因緣（Nidana，意為緣起），譬喻（Avadana，意為譬喻故事）以及祇夜（Geya，意為重頌），優波提舍（Upadesha，意為論議）等經典。那些根器遲鈍的人喜歡小乘法，貪戀執著于生死輪迴，對於無量諸佛所教導的深奧微妙之道，他們不去修行。』
【English Translation】 English version Furthermore, Shariputra, if those monks and nuns claim to have attained Arhatship (Arhat, meaning a perfected being who has extinguished all defilements and will not be reborn), believing this to be their last life, and that they will ultimately enter Nirvana (Nirvana, meaning liberation, extinction), and therefore no longer aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, meaning unsurpassed, complete, and perfect enlightenment, the wisdom of Buddhahood), know that these people are all arrogant. Why is this so? If a monk has truly attained Arhatship, it is impossible for him not to believe in this Dharma. This is only possible after the Buddha's passing, when there is no Buddha present. Why is this? Because after the Buddha's passing, it is difficult to find those who can uphold, recite, and understand the meaning of this scripture. If they encounter another Buddha, they will be able to resolve and understand this Dharma. Shariputra, you should wholeheartedly believe, understand, and uphold the Buddha's teachings. The words of all Buddhas and Tathagatas are not false; there is no other vehicle (Yana, meaning teaching, path of practice), only the One Buddha Vehicle (Buddha-yana, meaning the teaching of Buddhahood).' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Monks and nuns, harboring arrogance, Upasakas (Upasaka, meaning male lay devotees) with pride, Upasikas (Upasika, meaning female lay devotees) who do not believe. Such are the four assemblies, numbering five thousand. They do not see their own faults, have deficiencies in the precepts, yet protect their flaws. These people of small wisdom have departed, they are the dregs of the Sangha, leaving because of the Buddha's majestic power. These people have little merit, and are not capable of receiving this Dharma. This assembly has no branches, only those who are truly virtuous. Shariputra, listen well! The Dharma attained by all Buddhas, has immeasurable skillful means, and is spoken for the sake of sentient beings. The thoughts in the minds of sentient beings, the various paths they practice, the various desires and habits, and the good and bad karma they have created in past lives, the Buddha knows all of these. Having understood these, the Buddha uses various causes, conditions, parables, words, and skillful means to make all sentient beings happy. The Buddha speaks of Sutras (Sutra, meaning discourses), Gathas (Gatha, meaning verses), Itivuttakas (Itivuttaka, meaning 'as it was said'), Jatakas (Jataka, meaning stories of the Buddha's past lives), Adbhuta-dharmas (Adbhuta-dharma, meaning rare and wonderful teachings), also speaks of Nidanas (Nidana, meaning causes and conditions), Avadanas (Avadana, meaning parables), Geyas (Geya, meaning repeated verses), and Upadeshas (Upadesha, meaning treatises). Those of dull faculties delight in the Small Vehicle, clinging to the cycle of birth and death, and do not practice the profound and subtle path taught by the immeasurable Buddhas.'
眾苦所惱亂， 為是說涅槃。 我設是方便， 令得入佛慧， 未曾說汝等， 當得成佛道。 所以未曾說， 說時未至故， 今正是其時， 決定說大乘。 我此九部法， 隨順眾生說， 入大乘為本， 以故說是經。 有佛子心凈， 柔軟亦利根， 無量諸佛所， 而行深妙道。 為此諸佛子， 說是大乘經， 我記如是人， 來世成佛道， 以深心念佛， 修持凈戒故。 此等聞得佛， 大喜充遍身， 佛知彼心行， 故為說大乘。 聲聞若菩薩， 聞我所說法， 乃至於一偈， 皆成佛無疑。 十方佛土中， 唯有一乘法， 無二亦無三。 除佛方便說。 但以假名字， 引導于眾生， 說佛智慧故， 諸佛出於世。 唯此一事實， 餘二則非真， 終不以小乘， 濟度于眾生。 佛自住大乘， 如其所得法， 定慧力莊嚴， 以此度眾生。 自證無上道， 大乘平等法， 若以小乘化， 乃至於一人， 我則墮慳貪， 此事為不可。 若人信歸佛， 如來不欺誑， 亦無貪嫉意， 斷諸法中惡。 故佛於十方， 而獨無所畏。 我以相嚴身， 光明照世間， 無量
【現代漢語翻譯】 現代漢語譯本 被眾多的痛苦所困擾，我才為他們宣說涅槃（Nirvana，指解脫的境界）。 我設立這些方便法門，是爲了讓他們能夠進入佛的智慧， 我從未對你們說過，你們將來會成就佛道。 之所以沒有說過，是因為時機未到， 現在正是時候，我決定宣說大乘（Mahayana，佛教的一個主要流派）。 我所說的這九部法（佛教的各種教義），都是爲了順應眾生的根性而說， 最終都以進入大乘為根本，因此才宣說這部經。 有些佛子心地清凈，性情柔和且根器銳利， 他們在無量諸佛那裡，修行深奧微妙的道。 爲了這些佛子，我宣說這部大乘經典， 我預記這些人，未來將成就佛道， 因為他們以深切的心念佛，並修持清凈的戒律。 這些人聽到自己將成佛，心中充滿喜悅， 佛知道他們的心意，所以為他們宣說大乘。 無論是聲聞（Sravaka，指聽聞佛法而修行的人）還是菩薩（Bodhisattva，指發願救度眾生的修行者）， 只要聽到我所說的法，哪怕只是一句偈語， 都必定能夠成佛，毫無疑問。 在十方佛土中，只有唯一的大乘法， 沒有二乘，也沒有三乘，這只是佛陀爲了方便而說的。 只是用假名來引導眾生， 爲了宣說佛的智慧，諸佛才出現於世。 只有這一個事實是真實的，其餘的二乘都不是真實的， 我最終不會用小乘（Hinayana，佛教的一個早期流派）來救度眾生。 佛陀自己安住于大乘，按照自己所證悟的法， 以禪定和智慧的力量來莊嚴自身，用這種方式來度化眾生。 自己證悟了無上的道，也就是大乘的平等法， 如果用小乘來教化，哪怕只教化一個人， 我都會墮入慳貪，這是絕對不可能的。 如果有人信奉歸依佛，如來是不會欺騙他們的， 也沒有貪婪和嫉妒的心，能夠斷除一切法中的惡。 所以佛在十方世界，都是無所畏懼的。 我以莊嚴的相貌，光明照耀世間， 無量無邊。
【English Translation】 English version Being troubled by various sufferings, I speak of Nirvana (the state of liberation). I establish these expedient means, in order to enable them to enter the Buddha's wisdom, I have never said to you that you will attain Buddhahood in the future. The reason I have not said it is because the time was not yet right, Now is the right time, I have decided to speak of the Mahayana (the Great Vehicle, a major branch of Buddhism). These nine divisions of the Dharma (Buddhist teachings) that I speak of, are all spoken in accordance with the capacities of sentient beings, They ultimately take entering the Mahayana as their foundation, therefore this sutra is spoken. There are some Buddha-sons whose minds are pure, gentle, and whose faculties are sharp, In the presence of countless Buddhas, they practice the profound and subtle path. For these Buddha-sons, I speak this Mahayana sutra, I predict that these people will attain Buddhahood in the future, Because they deeply contemplate the Buddha and uphold pure precepts. These people, upon hearing that they will become Buddhas, are filled with joy, The Buddha knows their minds, therefore he speaks the Mahayana for them. Whether they are Sravakas (hearers of the Dharma) or Bodhisattvas (beings who aspire to Buddhahood for the sake of all beings), If they hear the Dharma that I speak, even just one verse, They will undoubtedly become Buddhas, without any doubt. In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, There is no second or third vehicle, except for the expedient teachings of the Buddha. It is only using provisional names to guide sentient beings, In order to speak of the Buddha's wisdom, the Buddhas appear in the world. Only this one fact is true, the other two vehicles are not true, I will ultimately not use the Hinayana (the Lesser Vehicle, an early branch of Buddhism) to liberate sentient beings. The Buddha himself abides in the Mahayana, according to the Dharma he has realized, He adorns himself with the power of Samadhi (meditative concentration) and wisdom, and uses this to liberate sentient beings. Having realized the unsurpassed path, which is the equal Dharma of the Mahayana, If I were to teach with the Hinayana, even just one person, I would fall into miserliness, this is absolutely impossible. If someone believes and takes refuge in the Buddha, the Tathagata (another name for the Buddha) will not deceive them, Nor does he have greed or jealousy, he is able to cut off all evil in the Dharma. Therefore, the Buddha in the ten directions is fearless. I adorn myself with majestic features, my light illuminates the world, Immeasurable and boundless.
眾所尊， 為說實相印。 舍利弗當知， 我本立誓願， 欲令一切眾， 如我等無異。 如我昔所愿， 今者已滿足， 化一切眾生， 皆令入佛道。 若我遇眾生， 儘教以佛道， 無智者錯亂， 迷惑不受教。 我知此眾生， 未曾修善本， 堅著於五欲， 癡愛故生惱。 以諸欲因緣， 墜墮三惡道， 輪迴六趣中， 備受諸苦毒， 受胎之微形， 世世常增長。 薄德少福人， 眾苦所逼迫， 入邪見稠林， 若有若無等。 依止此諸見， 具足六十二， 深著虛妄法， 堅受不可舍， 我慢自矜高， 諂曲心不實， 于千萬億劫， 不聞佛名字， 亦不聞正法， 如是人難度。 是故舍利弗！ 我為設方便， 說諸盡苦道， 示之以涅槃。 我雖說涅槃， 是亦非真滅， 諸法從本來， 常自寂滅相。 佛子行道已， 來世得作佛， 我有方便力， 開示三乘法。 一切諸世尊， 皆說一乘道， 今此諸大眾， 皆應除疑惑， 諸佛語無異， 唯一無二乘。 過去無數劫， 無量滅度佛， 百千萬億種， 其數不可量。 如是諸世尊， 種種緣譬喻， 無數方便力，
【現代漢語翻譯】 現代漢語譯本 受眾人尊敬的佛陀，為我們宣說實相的印記。 舍利弗（佛陀的十大弟子之一，以智慧著稱）你應該知道，我最初立下誓願，想要讓一切眾生，都像我一樣沒有差別。 就像我過去所發願的那樣，現在已經滿足了，教化一切眾生，都讓他們進入佛道。 如果我遇到眾生，都教導他們佛道，但沒有智慧的人會錯亂，迷惑而不接受教導。 我知道這些眾生，沒有修過善的根本，執著於五欲（色、聲、香、味、觸），因為癡愛而產生煩惱。 因為各種慾望的因緣，墜落到三惡道（地獄、餓鬼、畜生），在六道輪迴中，遭受各種痛苦。 受胎時微小的形體，世世代代不斷增長。 那些福德淺薄的人，被各種痛苦所逼迫，進入邪見的稠林，執著于『有』或『無』等錯誤的見解。 依止這些錯誤的見解，具足六十二種邪見，深深執著于虛妄的法，堅決接受而不肯捨棄。 他們傲慢自大，諂媚虛偽，內心不真實，在千萬億劫中，聽不到佛的名字，也聽不到正法，這樣的人很難度化。 所以，舍利弗！我爲了方便教化，宣說各種滅苦的道路，向他們展示涅槃（寂滅，解脫）的境界。 我雖然說涅槃，但這也不是真正的滅，諸法從本來就是寂滅的。 佛弟子修行之後，來世可以成佛，我有方便的力量，開示三乘法（聲聞乘、緣覺乘、菩薩乘）。 一切諸佛世尊，都說一乘道（成佛之道），現在這裡的大眾，都應該消除疑惑，諸佛所說沒有差別，只有唯一的一乘，沒有二乘。 過去無數劫，有無量滅度的佛，有百千萬億種，其數量不可衡量。 這些世尊，用各種因緣譬喻，無數方便的力量，
【English Translation】 English version The World Honored One, revered by all, speaks of the seal of true reality. Shariputra (one of Buddha's ten great disciples, known for his wisdom), you should know that I originally made a vow to make all beings no different from myself. Just as I wished in the past, it is now fulfilled, transforming all beings, leading them all into the path of Buddhahood. If I encounter beings, I teach them the path of Buddhahood, but those without wisdom become confused, deluded, and do not accept the teachings. I know that these beings have not cultivated the roots of goodness, they are attached to the five desires (form, sound, smell, taste, touch), and because of their foolish love, they generate afflictions. Because of the causes and conditions of various desires, they fall into the three evil paths (hell, hungry ghosts, animals), and in the six realms of reincarnation, they endure all kinds of suffering. The tiny form at conception grows constantly through lifetimes. Those with little merit and fortune are oppressed by various sufferings, entering the dense forest of wrong views, clinging to erroneous views such as 'existence' or 'non-existence'. Relying on these wrong views, they possess sixty-two kinds of wrong views, deeply attached to illusory dharmas, firmly accepting them and unwilling to abandon them. They are arrogant and conceited, flattering and deceitful, their hearts are not true, and for countless eons, they do not hear the name of the Buddha, nor do they hear the true Dharma, such people are difficult to liberate. Therefore, Shariputra! I set up expedient means, speaking of the paths to end suffering, showing them the realm of Nirvana (extinction, liberation). Although I speak of Nirvana, it is not true extinction, all dharmas are originally in a state of quiescence. After the Buddha's disciples practice, they can become Buddhas in the next life, I have the power of expedient means, revealing the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). All the World Honored Ones speak of the one vehicle path (the path to Buddhahood), now all of you should eliminate your doubts, the Buddhas' words are not different, there is only one vehicle, not two. In the past countless eons, there were immeasurable Buddhas who attained Nirvana, there were hundreds of millions of kinds, their number is immeasurable. These World Honored Ones, using various causes and conditions, metaphors, and countless expedient means,
演說諸法相。 是諸世尊等， 皆說一乘法， 化無量眾生， 令入于佛道。 又諸大聖主， 知一切世間， 天人群生類， 深心之所欲， 更以異方便， 助顯第一義。 若有眾生類， 值諸過去佛， 若聞法佈施， 或持戒忍辱、 精進禪智等， 種種修福慧。 如是諸人等， 皆已成佛道。 諸佛滅度已， 若人善軟心， 如是諸眾生， 皆已成佛道。 諸佛滅度已， 供養舍利者， 起萬億種塔， 金銀及頗梨、 車𤦲與馬腦、 玫瑰琉璃珠， 清凈廣嚴飾， 莊校于諸塔。 或有起石廟， 栴檀及沉水， 木榓並余材， 磚瓦泥土等。 若於曠野中， 積土成佛廟， 乃至童子戲， 聚沙為佛塔， 如是諸人等， 皆已成佛道。 若人為佛故， 建立諸形像， 刻雕成眾相， 皆已成佛道。 或以七寶成， 鍮石赤白銅、 白镴及鉛錫， 鐵木及與泥， 或以膠漆布， 嚴飾作佛像， 如是諸人等， 皆已成佛道。 彩畫作佛像， 百福莊嚴相， 自作若使人， 皆已成佛道。 乃至童子戲， 若草木及筆， 或以指爪甲， 而畫作佛像， 如是諸人等， 漸漸
【現代漢語翻譯】 現代漢語譯本 宣說諸法的實相。 這些世尊們，都宣說唯一佛乘的教法， 化度無量眾生，使他們進入成佛的道路。 還有那些偉大的聖者，瞭解一切世間， 天人以及各類眾生，內心深處的願望， 便用不同的方便法門，來幫助顯明第一義諦（最高真理）。 如果有眾生，遇到過去的諸佛， 如果聽聞佛法並佈施，或者持戒忍辱、 精進禪定智慧等，種種修習福德和智慧。 像這樣的人們，都已成就佛道。 諸佛滅度之後，如果有人心懷善良柔軟， 像這樣的眾生，都已成就佛道。 諸佛滅度之後，供養佛舍利的人， 建造無數的佛塔，用金銀以及頗梨（水晶）， 硨磲（海中軟體動物的貝殼）與馬瑙（一種玉髓），玫瑰琉璃珠， 清凈而又廣闊莊嚴地裝飾，修飾這些佛塔。 或者有人建造石廟，用栴檀（一種香木）以及沉水香， 木榓（一種樹木）以及其他木材，磚瓦泥土等。 如果在曠野中，堆積泥土建成佛廟， 乃至孩童嬉戲時，堆積沙子做成佛塔， 像這樣的人們，都已成就佛道。 如果有人爲了佛的緣故，建立各種佛像， 雕刻成各種形象，都已成就佛道。 或者用七寶製成，用黃銅、紅銅、白銅， 白镴（錫鉛合金）以及鉛錫，鐵木以及泥土， 或者用膠漆布，裝飾製作佛像， 像這樣的人們，都已成就佛道。 用彩繪繪製佛像，具有百種福德莊嚴的相貌， 自己製作或者使喚他人制作，都已成就佛道。 乃至孩童嬉戲時，用草木或者筆， 或者用手指甲，而畫出佛像， 像這樣的人們，漸漸
【English Translation】 English version Expounding the true nature of all dharmas. These World Honored Ones all preach the One Vehicle Dharma, Transforming immeasurable sentient beings, leading them onto the path of Buddhahood. Moreover, those great holy lords, knowing all the worlds, The deep desires of heavenly beings, humans, and all kinds of sentient beings, Use different expedient means to help reveal the supreme truth (the ultimate meaning). If there are sentient beings who have encountered past Buddhas, If they have heard the Dharma and practiced giving, or upheld precepts and practiced patience, Diligence, meditation, wisdom, etc., cultivating various merits and wisdom. Such people have all attained Buddhahood. After the Buddhas have passed into Nirvana, if there are people with kind and gentle hearts, Such sentient beings have all attained Buddhahood. After the Buddhas have passed into Nirvana, those who make offerings to the Buddha's relics, Building countless stupas, using gold, silver, and crystal (sphatik), Tridacna (a clam shell), agate (a type of chalcedony), rose-colored lapis lazuli beads, Purely and extensively decorating and adorning these stupas. Or some build stone temples, using sandalwood and aloeswood, Wood apple (a type of tree) and other wood, bricks, tiles, and mud, etc. If in the wilderness, they pile up earth to build a Buddha temple, Even if children, in play, pile up sand to make a stupa, Such people have all attained Buddhahood. If someone, for the sake of the Buddha, establishes various Buddha images, Carving them into various forms, they have all attained Buddhahood. Or made of the seven treasures, brass, red copper, white copper, Pewter (tin-lead alloy) and lead-tin, iron, wood, and mud, Or using glued cloth, decorating and making Buddha images, Such people have all attained Buddhahood. Painting Buddha images with colors, with the appearance of a hundred blessings and adornments, Whether making them themselves or having others make them, they have all attained Buddhahood. Even if children, in play, use grass, wood, or a brush, Or use their fingernails to draw Buddha images, Such people, gradually
積功德， 具足大悲心， 皆已成佛道。 但化諸菩薩， 度脫無量眾。 若人于塔廟、 寶像及畫像， 以華香幡蓋， 敬心而供養。 若使人作樂， 擊鼓吹角貝， 簫笛琴箜篌、 琵琶鐃銅鈸， 如是眾妙音， 盡持以供養。 或以歡喜心， 歌唄頌佛德， 乃至一小音， 皆已成佛道。 若人散亂心， 乃至以一華， 供養于畫像， 漸見無數佛。 或有人禮拜， 或復但合掌， 乃至舉一手， 或復小低頭， 以此供養像， 漸見無量佛。 自成無上道， 廣度無數眾， 入無餘涅槃， 如薪盡火滅。 若人散亂心， 入于塔廟中， 一稱南無佛， 皆已成佛道。 于諸過去佛， 在世或滅度， 若有聞是法， 皆已成佛道。 未來諸世尊， 其數無有量， 是諸如來等， 亦方便說法。 一切諸如來， 以無量方便， 度脫諸眾生， 入佛無漏智， 若有聞法者， 無一不成佛。 諸佛本誓願， 我所行佛道， 普欲令眾生， 亦同得此道。 未來世諸佛， 雖說百千億， 無數諸法門， 其實為一乘。 諸佛兩足尊， 知法常無性， 佛種從緣起， 是故說一乘。
【現代漢語翻譯】 現代漢語譯本 積累功德， 具備廣大的慈悲心，都已成就佛道。 只是化導諸菩薩，度脫無量眾生。 如果有人對佛塔、寺廟、寶像以及畫像， 用鮮花、香、幡、傘蓋，以恭敬心供養。 如果使人演奏音樂，擊鼓、吹角、吹貝， 吹簫、笛、彈琴、箜篌、琵琶、敲鐃、打銅鈸， 像這樣各種美妙的音樂，都用來供養。 或者以歡喜心，歌唱讚頌佛的功德， 乃至發出微小的聲音，都已成就佛道。 如果有人以散亂的心，乃至用一朵小花， 供養佛的畫像，逐漸會見到無數的佛。 或者有人禮拜，或者只是合掌， 乃至舉起一隻手，或者稍微低下頭， 用這些來供養佛像，逐漸會見到無量的佛。 自身成就無上的佛道，廣度無數的眾生， 進入無餘涅槃（nirvana，佛教術語，指徹底的解脫），如同柴火燒盡火焰熄滅。 如果有人以散亂的心，進入佛塔寺廟中， 唸一聲『南無佛』（Namo Buddha，皈依佛陀），都已成就佛道。 對於過去諸佛，無論是在世還是已經滅度， 如果有聽到這個法，都已成就佛道。 未來世的諸位世尊（Buddha，佛陀），他們的數量是無法計量的， 這些如來（Tathagata，佛的稱號）等，也方便說法。 一切諸如來，用無量的方便法門， 度脫諸眾生，進入佛的無漏智慧（anāsrava-jñāna，佛教術語，指沒有煩惱的智慧）， 如果有聽聞佛法的人，沒有一個不能成佛。 諸佛的本來的誓願，我所修行的佛道， 普遍希望令眾生，也同樣得到這個佛道。 未來世的諸佛，即使宣說百千億， 無數的法門，其實都是爲了一個佛乘（ekayāna，佛教術語，指唯一的成佛之道）。 諸佛是兩足尊（Dvipadottama，佛的尊稱），知道法是常無自性的， 佛的種子從因緣而生起，所以說一乘。
【English Translation】 English version Accumulating merits and virtues, Possessing great compassion, all have attained Buddhahood. They only transform and guide Bodhisattvas, delivering countless beings. If someone, towards pagodas, temples, precious statues, and images, Offers flowers, incense, banners, and canopies with a respectful heart, If they cause people to play music, beating drums, blowing horns, and conches, Playing flutes, pipes, zithers, konghou (a type of harp), lutes, cymbals, and bronze cymbals, All such wonderful sounds, they use them all for offerings. Or with a joyful heart, sing praises of the Buddha's virtues, Even a small sound, all have attained Buddhahood. If someone with a scattered mind, even with a single flower, Offers it to an image of the Buddha, they will gradually see countless Buddhas. Or someone bows in worship, or simply puts their palms together, Even raising one hand, or slightly lowering their head, Using these to make offerings to the Buddha image, they will gradually see immeasurable Buddhas. They themselves attain the supreme path, widely deliver countless beings, Entering into Nirvana without remainder (nirvana, a Buddhist term referring to complete liberation), like a fire extinguished when the firewood is exhausted. If someone with a scattered mind, enters a pagoda or temple, Utters once 『Namo Buddha』 (Namo Buddha, Homage to the Buddha), all have attained Buddhahood. Regarding all the Buddhas of the past, whether they were in the world or have passed away, If anyone hears this Dharma, all have attained Buddhahood. The future World Honored Ones (Buddha), their number is immeasurable, These Tathagatas (Tathagata, an epithet of the Buddha) and others, also expediently teach the Dharma. All the Tathagatas, with immeasurable skillful means, Deliver all beings, entering the Buddha's undefiled wisdom (anāsrava-jñāna, a Buddhist term referring to wisdom without defilements), If there are those who hear the Dharma, not one will fail to become a Buddha. The original vows of all Buddhas, the path of Buddhahood that I practice, Universally wish to enable all beings, to also attain this path. The Buddhas of the future, even if they speak of hundreds of thousands of billions, Of countless Dharma gates, in reality, it is for one vehicle (ekayāna, a Buddhist term referring to the one vehicle to Buddhahood). The Buddhas, the two-legged honored ones (Dvipadottama, an epithet of the Buddha), know that the Dharma is always without self-nature, The seed of Buddhahood arises from conditions, therefore it is said to be one vehicle.
是法住法位， 世間相常住， 于道場知已， 導師方便說。 天人所供養， 現在十方佛， 其數如恒沙， 出現於世間， 安隱眾生故， 亦說如是法。 知第一寂滅， 以方便力故， 雖示種種道， 其實為佛乘。 知眾生諸行， 深心之所念， 過去所習業， 欲性精進力， 及諸根利鈍， 以種種因緣、 譬喻亦言辭， 隨應方便說。 今我亦如是， 安隱眾生故， 以種種法門， 宣示于佛道。 我以智慧力， 知眾生性慾， 方便說諸法， 皆令得歡喜。 舍利弗當知！ 我以佛眼觀， 見六道眾生， 貧窮無福慧， 入生死險道， 相續苦不斷， 深著於五欲， 如牦牛愛尾， 以貪愛自蔽， 盲瞑無所見。 不求大勢佛， 及與斷苦法， 深入諸邪見， 以苦欲舍苦， 為是眾生故， 而起大悲心。 我始坐道場， 觀樹亦經行， 於三七日中， 思惟如是事， 我所得智慧， 微妙最第一。 眾生諸根鈍， 著樂癡所盲， 如斯之等類， 云何而可度？ 爾時諸梵王， 及諸天帝釋、 護世四天王， 及大自在天， 並余諸天眾， 眷屬百千萬， 恭敬
【現代漢語翻譯】 現代漢語譯本 此法安住于其本位，世間的現象也恒常存在。 在菩提道場覺悟此理后，導師（佛陀）便以方便之法開示。 天人和眾生所供養的，現在十方世界的諸佛， 其數量如恒河沙數般眾多，都出現在世間， 爲了使眾生安穩，也宣說這樣的法。 他們了知第一義的寂滅，因為方便力的緣故， 雖然示現種種不同的道，其實都是爲了引導眾生進入佛乘。 他們瞭解眾生的各種行為，內心深處的念頭， 過去所習的業力，慾望的本性，精進的力量， 以及各種根性的利鈍，根據種種因緣， 用譬喻和言辭，隨順眾生的根性方便開示。 現在我也是這樣，爲了使眾生安穩， 用種種法門，宣示佛道。 我以智慧的力量，瞭解眾生的根性， 方便地宣說各種法，使他們都得到歡喜。 舍利弗（佛陀的十大弟子之一）啊，你應當知道！我以佛眼觀察， 看見六道眾生，貧窮而沒有福德和智慧， 進入生死的險道，相續不斷的受苦， 深深執著於五欲（色、聲、香、味、觸），如同牦牛愛惜自己的尾巴一樣， 被貪愛所矇蔽，盲目而看不見真理。 他們不尋求具有大勢力的佛，以及能夠斷除痛苦的法， 反而深入各種邪見，想要用痛苦來捨棄痛苦， 爲了這些眾生，我生起了大悲心。 我最初坐在菩提道場，觀察菩提樹也經行， 在三七日（二十一天）中，思惟這樣的事情， 我所得到的智慧，微妙而最殊勝。 眾生的各種根性遲鈍，執著于享樂而被愚癡所矇蔽， 像這樣的眾生，要如何才能度化他們呢？ 那時，諸梵天王，以及諸天帝釋（帝釋天）， 護世四天王，以及大自在天（濕婆神）， 還有其餘的諸天眾，眷屬成百上千萬， 恭敬地
【English Translation】 English version This Dharma abides in its own position, and the phenomena of the world are constantly present. Having realized this in the Bodhi (enlightenment) field, the Teacher (Buddha) then expounds it through skillful means. The Buddhas of the ten directions, who are worshipped by gods and humans, Their number is as numerous as the sands of the Ganges, all appearing in the world, To bring peace to sentient beings, they also preach this Dharma. They understand the ultimate quiescence, and through the power of skillful means, Although they show various paths, they are actually all for guiding beings into the Buddha Vehicle. They understand the various actions of sentient beings, the thoughts in their deep minds, The karmic actions they have practiced in the past, the nature of their desires, the power of their diligence, As well as the sharpness or dullness of their various faculties, according to various causes and conditions, Using parables and words, they skillfully expound the Dharma according to the beings' capacities. Now I am also like this, for the sake of bringing peace to sentient beings, I use various Dharma methods to proclaim the Buddha's path. With the power of my wisdom, I understand the faculties of sentient beings, I skillfully preach various Dharmas, so that they all may obtain joy. Shariputra (one of the Buddha's ten great disciples), you should know! I observe with my Buddha eye, I see sentient beings in the six realms, poor and without merit or wisdom, Entering the dangerous path of birth and death, continuously suffering without end, Deeply attached to the five desires (form, sound, smell, taste, touch), like a yak cherishing its tail, Obscured by their attachments, blind and unable to see the truth. They do not seek the Buddha with great power, nor the Dharma that can end suffering, Instead, they delve into various wrong views, trying to abandon suffering with suffering, For the sake of these beings, I have aroused great compassion. When I first sat in the Bodhi field, observing the Bodhi tree and walking around, During the three seven days (twenty-one days), I contemplated these matters, The wisdom I have attained is subtle and most supreme. The various faculties of sentient beings are dull, attached to pleasure and blinded by ignorance, How can beings like these be liberated? At that time, the Brahma Kings, as well as the Deva Indra (Shakra), The Four Heavenly Kings who protect the world, and the Great自在天 (Shiva), And the rest of the heavenly hosts, with hundreds of millions of attendants, Respectfully
合掌禮， 請我轉法輪。 我即自思惟： 『若但贊佛乘， 眾生沒在苦， 不能信是法； 破法不信故， 墜於三惡道。 我寧不說法， 疾入于涅槃。 尋念過去佛， 所行方便力， 我今所得道， 亦應說三乘。』 作是思惟時， 十方佛皆現， 梵音慰喻我： 『善哉釋迦文！ 第一之導師， 得是無上法， 隨諸一切佛， 而用方便力。 我等亦皆得， 最妙第一法， 為諸眾生類、 分別說三乘。 少智樂小法， 不自信作佛， 是故以方便， 分別說諸果。 雖復說三乘， 但為教菩薩。』 舍利弗當知！ 我聞聖師子， 深凈微妙音， 喜稱南無佛。 復作如是念： 『我出濁惡世， 如諸佛所說， 我亦隨順行。』 思惟是事已， 即趣波羅柰。 諸法寂滅相， 不可以言宣， 以方便力故， 為五比丘說。 是名轉法輪， 便有涅槃音， 及以阿羅漢， 法僧差別名。 從久遠劫來， 贊示涅槃法， 生死苦永盡， 我常如是說。 舍利弗當知！ 我見佛子等， 志求佛道者， 無量千萬億， 咸以恭敬心， 皆來至佛所， 曾從諸佛聞， 方便所說法。
【現代漢語翻譯】 現代漢語譯本 他們合掌行禮，請求我轉動法輪（佛法的教義）。 我當時自己思量：『如果我只讚揚佛乘（成佛的教義），眾生沉溺在痛苦中，不能相信這種法；因為他們破壞佛法而不相信，就會墮入三惡道（地獄、餓鬼、畜生）。我寧可不說佛法，快速進入涅槃（寂滅的境界）。』 我隨即想到過去諸佛所使用的方便法力，我今天所證悟的道，也應該說三乘（聲聞乘、緣覺乘、菩薩乘）。 當我這樣思量時，十方諸佛都顯現出來，用梵音安慰我說：『善哉，釋迦文（佛陀的姓氏）！你是第一導師，證得了無上法，應當像一切諸佛一樣，運用方便法力。 我們也都證得了最微妙的第一法，爲了眾生，分別宣說三乘。那些智慧淺薄的人喜歡小乘法，不相信自己能夠成佛，所以用方便法門，分別宣說各種果位。 雖然宣說三乘，但實際上是爲了教導菩薩。』 舍利弗（佛陀的十大弟子之一）啊，你要知道！我聽到了聖師子（佛陀的尊稱）深沉清凈微妙的聲音，歡喜地稱念南無佛（皈依佛陀）。 我又這樣想：『我出生在污濁的惡世，應當像諸佛所說的那樣，我也隨順而行。』 思量這件事之後，我就前往波羅柰（佛陀初轉法輪的地方）。 諸法的寂滅相，是無法用言語表達的，因為方便法力的緣故，我為五比丘（佛陀最早的五位弟子）宣說了佛法。 這就是所謂的轉法輪，於是就有了涅槃的聲音，以及阿羅漢（斷盡煩惱的聖者）、法（佛法）、僧（僧團）這些不同的名稱。 從久遠劫以來，我讚揚並開示涅槃之法，使眾生永遠脫離生死之苦，我一直都是這樣說的。 舍利弗啊，你要知道！我看到佛的弟子們，那些立志追求佛道的人，有無量千萬億之多，他們都以恭敬之心，來到佛的面前，曾經從諸佛那裡聽聞過，方便所說的法。
【English Translation】 English version They joined their palms in reverence, requesting me to turn the Dharma wheel (the teachings of Buddhism). I then thought to myself: 'If I only praised the Buddha Vehicle (the teachings of Buddhahood), sentient beings, immersed in suffering, would not believe in this Dharma; because they would destroy the Dharma and not believe, they would fall into the three evil paths (hell, hungry ghosts, animals). I would rather not speak the Dharma and quickly enter Nirvana (the state of extinction).' I then thought of the expedient powers used by the Buddhas of the past, and that the path I have realized today should also be taught through the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). As I was thinking this, Buddhas from the ten directions all appeared, and comforted me with Brahma's voice, saying: 'Excellent, Śākyamuni (the Buddha's family name)! You are the first guide, having attained the unsurpassed Dharma, you should use expedient powers like all the Buddhas. We have also attained the most subtle and supreme Dharma, and for the sake of sentient beings, we separately teach the Three Vehicles. Those with little wisdom enjoy the Small Vehicle, and do not believe that they can become Buddhas, so we use expedient means to separately teach various fruits. Although we teach the Three Vehicles, it is actually for the sake of teaching Bodhisattvas.' Śāriputra (one of the Buddha's ten great disciples), you should know! I heard the deep, pure, and subtle voice of the Holy Lion (an epithet for the Buddha), and joyfully recited Namo Buddha (homage to the Buddha). I then thought: 'I was born in a turbid and evil world, and I should follow the path that the Buddhas have spoken of.' After thinking about this, I went to Varanasi (the place where the Buddha first turned the Dharma wheel). The characteristic of the quiescence of all dharmas cannot be expressed in words, but because of the power of expedient means, I spoke the Dharma for the five Bhikkhus (the Buddha's first five disciples). This is what is called turning the Dharma wheel, and thus there was the sound of Nirvana, as well as the different names of Arhat (a saint who has extinguished all afflictions), Dharma (the Buddha's teachings), and Sangha (the monastic community). From time immemorial, I have praised and revealed the Dharma of Nirvana, so that sentient beings may forever escape the suffering of birth and death, and I have always spoken in this way. Śāriputra, you should know! I see the Buddha's disciples, those who aspire to the Buddha's path, are countless millions and billions, and they all come to the Buddha with reverence, having heard from the Buddhas the Dharma taught through expedient means.
我即作是念： 『如來所以出， 為說佛慧故， 今正是其時。』 舍利弗當知！ 鈍根小智人、 著相憍慢者， 不能信是法。 今我喜無畏， 于諸菩薩中， 正直舍方便， 但說無上道。 菩薩聞是法， 疑網皆已除， 千二百羅漢， 悉亦當作佛。 如三世諸佛， 說法之儀式， 我今亦如是， 說無分別法。 諸佛興出世， 懸遠值遇難， 正使出於世， 說是法復難。 無量無數劫， 聞是法亦難， 能聽是法者， 斯人亦復難。 譬如優曇花， 一切皆愛樂， 天人所希有， 時時乃一出。 聞法歡喜贊， 乃至發一言， 則為已供養， 一切三世佛， 是人甚希有， 過於優曇花。 汝等勿有疑， 我為諸法王， 普告諸大眾， 但以一乘道， 教化諸菩薩， 無聲聞弟子。 汝等舍利弗， 聲聞及菩薩， 當知是妙法， 諸佛之秘要。 以五濁惡世， 但樂著諸欲， 如是等眾生， 終不求佛道。 當來世惡人， 聞佛說一乘， 迷惑不信受， 破法墮惡道。 有慚愧清凈， 志求佛道者， 當爲如是等， 廣贊一乘道。 舍利弗當知！ 諸佛法如是， 以萬
【現代漢語翻譯】 現代漢語譯本 我當時就想：『如來（Tathagata，佛的稱號）之所以出現於世，是爲了宣說佛的智慧，現在正是時候。』 舍利弗（Sariputra，佛陀的十大弟子之一）你應該知道！那些根性遲鈍、智慧淺薄的人，以及執著于表象、驕傲自滿的人，是不能相信這種佛法的。 現在我歡喜而無所畏懼，在眾菩薩中，正直地捨棄方便法門，只宣說無上的佛道。 菩薩們聽聞這種佛法，所有的疑惑都已消除，一千二百位羅漢（Arhat，已證得阿羅漢果位的修行者）也都會成佛。 如同過去、現在、未來三世諸佛宣說佛法的儀式一樣，我現在也這樣宣說無分別的佛法。 諸佛出現於世，極其難得值遇，即使出現於世，宣說這種佛法也很難。 在無量無數劫中，聽聞這種佛法也很難，能夠聽聞這種佛法的人，也是非常難得的。 譬如優曇花（Udumbara，傳說中三千年一開的稀有花），一切眾生都喜愛它，天人和人都覺得它稀有，它只是偶爾才出現一次。 聽聞佛法后歡喜讚歎，乃至發出一句話，就等於已經供養了一切三世諸佛，這樣的人非常稀有，比優曇花還要稀有。 你們不要有疑惑，我是諸法之王，普遍告知大眾，只用一乘佛道，教化諸菩薩，沒有聲聞（Sravaka，聽聞佛法而修行的人）弟子。 你們舍利弗，聲聞和菩薩，應當知道這種微妙的佛法，是諸佛的秘密要義。 因為在五濁惡世（Klesha，指劫濁、見濁、煩惱濁、眾生濁、命濁），眾生只喜歡執著于各種慾望，像這樣的眾生，最終不會尋求佛道。 當未來世的惡人，聽聞佛說一乘佛道，會迷惑不信受，從而破壞佛法，墮入惡道。 如果有慚愧心、清凈心，立志尋求佛道的人，應當為這樣的人，廣泛讚歎一乘佛道。 舍利弗你應該知道！諸佛的佛法就是這樣，用萬種方便法門，隨順眾生的根性，來宣說佛法。
【English Translation】 English version I then had this thought: 『The reason why the Tathagata (Buddha's title) appears in the world is to expound the Buddha's wisdom, and now is the right time.』 Sariputra (one of the Buddha's ten great disciples), you should know! Those who are dull-witted and of shallow wisdom, and those who are attached to appearances and arrogant, cannot believe in this Dharma. Now I am joyful and fearless, among all the Bodhisattvas, I straightforwardly abandon expedient teachings and only expound the supreme Buddha path. When Bodhisattvas hear this Dharma, all their doubts are eliminated, and the twelve hundred Arhats (those who have attained the Arhat fruit) will also become Buddhas. Just like the way Buddhas of the past, present, and future expound the Dharma, I now also expound the Dharma of non-discrimination. It is extremely rare to encounter a Buddha appearing in the world, and even if they do appear, it is difficult to hear this Dharma. It is also difficult to hear this Dharma in countless eons, and those who can hear this Dharma are also very rare. It is like the Udumbara flower (a legendary rare flower that blooms once every three thousand years), which all beings love, and both gods and humans find it rare, it only appears once in a while. To hear the Dharma and rejoice in praise, even to utter a single word, is equivalent to having made offerings to all the Buddhas of the three times. Such a person is extremely rare, even rarer than the Udumbara flower. You should not have any doubts, I am the king of all Dharmas, I proclaim to the masses that I only use the One Vehicle path to teach all Bodhisattvas, and there are no Sravaka (those who hear the Dharma and practice) disciples. You, Sariputra, Sravakas and Bodhisattvas, should know that this subtle Dharma is the secret essence of all Buddhas. Because in the evil world of the five turbidities (Klesha, referring to the turbidity of the kalpa, views, afflictions, beings, and life), beings only like to be attached to various desires, and such beings will ultimately not seek the Buddha path. When evil people of the future world hear the Buddha speak of the One Vehicle path, they will be confused and not believe, thus destroying the Dharma and falling into evil realms. If there are those who have a sense of shame, a pure mind, and are determined to seek the Buddha path, one should widely praise the One Vehicle path for such people. Sariputra, you should know! The Dharma of all Buddhas is like this, using myriad expedient means, according with the capacities of beings, to expound the Dharma.
億方便， 隨宜而說法， 其不習學者， 不能曉了此。 汝等既已知， 諸佛世之師， 隨宜方便事， 無復諸疑惑， 心生大歡喜， 自知當作佛。」
妙法蓮華經卷第一 大正藏第 09 冊 No. 0262 妙法蓮華經
妙法蓮華經卷第二
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
譬喻品第三
爾時舍利弗踴躍歡喜，即起合掌，瞻仰尊顏而白佛言：「今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受、思惟、取證。』世尊！我從昔來，終日竟夜每自克責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。今日乃知真是佛子，從佛口生，從法化生，得佛法分。」
爾時舍利弗欲重宣此義，而說偈言：
「我聞是法音， 得所未曾有， 心懷大歡喜， 疑網皆已除。 昔來蒙佛教， 不
【現代漢語翻譯】 現代漢語譯本 以種種方便， 隨順眾生的根器而說法， 那些不習慣學習的人， 不能理解這些道理。 你們既然已經知道， 諸佛是世間的導師， 隨順眾生根器而施設方便， 不再有任何疑惑， 心中生起大歡喜， 自己知道將來必定成佛。」
《妙法蓮華經》卷第一 大正藏第 09 冊 No. 0262 《妙法蓮華經》
《妙法蓮華經》卷第二
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
譬喻品第三
那時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）踴躍歡喜，立即起身合掌，瞻仰佛陀的尊容，對佛說：『今天從世尊這裡聽到這樣的法音，心中充滿勇氣和喜悅，得到了前所未有的體驗。這是為什麼呢？我過去從佛陀那裡聽到這樣的法，看到諸位菩薩被授記將來成佛，而我們卻沒有被包括在內，為此感到非常傷感，錯失瞭如來無量的智慧和見解。世尊！我常常獨自在山林樹下，或坐或行，常常這樣想：『我們都同樣進入了法性（Dharmatā，諸法實相），為什麼如來用小乘法（Hinayāna，聲聞乘）來救度我們呢？這是我們的過錯，不是世尊的過錯。這是為什麼呢？如果我們要說出成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧）的原因，必定要用大乘法（Mahāyāna，菩薩乘）才能得到解脫。然而我們不理解佛陀隨順眾生根器所說的方便法，最初聽到佛法，就立即信受、思考、並證悟。』世尊！我從過去到現在，整天整夜都在責備自己，而今從佛陀這裡聽到了前所未聞、未曾有過的法，斷除了所有的疑惑和悔恨，身心都感到安泰，獲得了真正的安穩。今天才知道自己真是佛子，是從佛口所生，從佛法所化生，得到了佛法的一部分。』
那時，舍利弗想要再次宣說這個道理，就用偈頌說道：
『我聽到這樣的法音， 得到了前所未有的體驗， 心中充滿大歡喜， 疑惑的羅網都已消除。 過去蒙受佛陀的教誨， 不
【English Translation】 English version With countless skillful means, preaching the Dharma according to what is appropriate, Those who are not accustomed to learning, cannot understand this. Since you already know, that all Buddhas are teachers of the world, Using skillful means according to what is appropriate, there are no more doubts, Great joy arises in your hearts, you know that you will surely become Buddhas.』
The Lotus Sutra, Volume 1 Taisho Tripitaka Volume 09, No. 0262, The Lotus Sutra
The Lotus Sutra, Volume 2
Translated by the Tripiṭaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty, under Imperial Decree
Chapter 3: Parables
At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) leaped up with joy, immediately rose, joined his palms, gazed at the Buddha's noble countenance, and said to the Buddha: 'Today, hearing this Dharma sound from the World-Honored One, my heart is filled with courage and joy, and I have gained an unprecedented experience. Why is this? In the past, I heard such Dharma from the Buddha, and saw that all the Bodhisattvas were given predictions of becoming Buddhas, but we were not included in this, and for this I felt very sad, having missed the immeasurable knowledge and vision of the Tathāgata. World-Honored One! I often dwell alone in the mountains and forests, under trees, whether sitting or walking, I often think: 『We all enter the Dharma-nature (Dharmatā, the true nature of all things) equally, why does the Tathāgata use the Hinayana (the Vehicle of Hearers) to save us? This is our fault, not the World-Honored One's. Why is this? If we were to speak of the cause for achieving Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment, the wisdom of a Buddha), we must be liberated by the Mahayana (the Bodhisattva Vehicle). However, we do not understand the skillful means spoken according to what is appropriate, when we first heard the Buddha's Dharma, we immediately believed, contemplated, and attained realization.』 World-Honored One! From the past until now, I have been blaming myself day and night, but now, hearing this unprecedented Dharma from the Buddha, I have cut off all doubts and regrets, my body and mind feel at peace, and I have gained true tranquility. Today I know that I am truly a child of the Buddha, born from the Buddha's mouth, transformed by the Buddha's Dharma, and have received a share of the Buddha's Dharma.』
At that time, Śāriputra, wishing to proclaim this meaning again, spoke in verse:
『I have heard this Dharma sound, and gained an unprecedented experience, My heart is filled with great joy, and the net of doubts has been removed. In the past, I received the Buddha's teachings, but
失於大乘， 佛音甚希有， 能除眾生惱， 我已得漏盡， 聞亦除憂惱。 我處於山谷， 或在林樹下， 若坐若經行， 常思惟是事， 嗚呼深自責， 云何而自欺？ 我等亦佛子， 同入無漏法， 不能于未來， 演說無上道。 金色三十二， 十力諸解脫， 同共一法中， 而不得此事； 八十種妙好， 十八不共法， 如是等功德， 而我皆已失。 我獨經行時， 見佛在大眾， 名聞滿十方， 廣饒益眾生。 自惟失此利， 我為自欺誑。 我常于日夜， 每思惟是事， 欲以問世尊， 為失為不失？ 我常見世尊， 稱讚諸菩薩， 以是于日夜， 籌量如此事。 今聞佛音聲， 隨宜而說法， 無漏難思議， 令眾至道場。 我本著邪見， 為諸梵志師， 世尊知我心， 拔邪說涅槃。 我悉除邪見， 于空法得證， 爾時心自謂， 得至於滅度； 而今乃自覺， 非是實滅度。 若得作佛時， 具三十二相， 天人夜叉眾， 龍神等恭敬， 是時乃可謂， 永盡滅無餘。 佛于大眾中， 說我當作佛， 聞如是法音， 疑悔悉已除。 初聞佛所說， 心中大驚疑
【現代漢語翻譯】 現代漢語譯本 錯失了大乘的教義， 佛陀的教誨是如此稀有難得，能夠消除眾生的煩惱。 我已證得漏盡（指斷絕了一切煩惱），聽聞佛法也能消除憂愁煩惱。 我身處山谷，或在樹林之下， 無論是坐著還是行走，常常思索這件事， 唉，我深深地自責，為何如此自欺？ 我們也是佛陀的弟子，一同進入無漏之法（指脫離煩惱的境界）， 卻不能在未來，演說無上的佛道。 佛陀具有三十二種金色妙相（指佛陀的殊勝外貌），十力（指佛陀的十種智慧力量）和各種解脫（指脫離煩惱束縛的境界）， 這些都在同一佛法之中，而我卻未能獲得這些。 佛陀具有八十種微妙的相好（指佛陀的細微殊勝之處），十八種不共法（指佛陀獨有的十八種功德）， 像這樣的功德，而我卻都失去了。 我獨自經行時，看見佛陀在大眾之中， 名聲傳遍十方，廣泛地利益眾生。 自己思量失去了這樣的利益，我真是自欺欺人。 我常常在日夜，每每思索這件事， 想要去問世尊，這到底是失去了還是沒有失去？ 我常常看見世尊，稱讚諸位菩薩， 因此在日夜，反覆思量這件事。 如今聽聞佛陀的聲音，隨眾生的根器而說法， 無漏之法難以思議，引導眾生到達道場（指修行悟道的場所）。 我原本執著于邪見，作為外道梵志的老師， 世尊知道我的心意，拔除我的邪見，為我宣說涅槃（指寂滅的境界）。 我完全除去了邪見，在空性之法中得到證悟， 那時心中自以為，已經達到了滅度（指徹底解脫的境界）； 而今才自覺，那並非真正的滅度。 如果能夠成佛時，具足三十二種妙相， 天人、夜叉（指一種鬼神）、龍神等都恭敬供養， 那時才可以說是，永遠地滅盡一切煩惱，不再有任何剩餘。 佛陀在大眾之中，說我將來會成佛， 聽聞這樣的佛法之音，疑慮和悔恨都已消除。 最初聽聞佛陀所說，心中感到非常驚訝和疑惑。
【English Translation】 English version Having missed the Mahayana (Great Vehicle) teachings, The Buddha's voice is extremely rare and precious, capable of removing the afflictions of all beings. I have already attained the extinction of outflows (referring to the cessation of all defilements), and hearing the Dharma also removes worries and afflictions. I dwell in valleys, or under trees in the forest, Whether sitting or walking, I constantly contemplate this matter, Alas, I deeply reproach myself, how could I deceive myself like this? We are also disciples of the Buddha, entering the undefiled Dharma (referring to the state free from defilements) together, Yet we are unable to expound the supreme path in the future. The Buddha possesses thirty-two golden marks (referring to the Buddha's auspicious physical characteristics), ten powers (referring to the Buddha's ten wisdom powers), and various liberations (referring to the state of being free from the bondage of afflictions), These are all within the same Dharma, yet I have not attained them. The Buddha possesses eighty minor marks of excellence (referring to the Buddha's subtle auspicious characteristics), and eighteen unique qualities (referring to the Buddha's eighteen unique virtues), Such merits, and I have lost them all. When I walk alone, I see the Buddha among the assembly, His fame fills the ten directions, widely benefiting all beings. Reflecting on losing such benefits, I am truly deceiving myself. I often, day and night, constantly contemplate this matter, Wanting to ask the World Honored One, whether this is a loss or not? I often see the World Honored One, praising the Bodhisattvas, Therefore, day and night, I repeatedly ponder this matter. Now I hear the Buddha's voice, teaching according to the capacities of beings, The undefiled Dharma is inconceivable, guiding beings to the Bodhimanda (referring to the place of enlightenment). I was originally attached to wrong views, serving as a teacher of the Brahmanical ascetics, The World Honored One knew my mind, removed my wrong views, and expounded Nirvana (referring to the state of cessation). I completely removed my wrong views, and attained realization in the Dharma of emptiness, At that time, I thought in my heart, that I had reached extinction (referring to the state of complete liberation); But now I realize, that was not true extinction. If one can become a Buddha, possessing the thirty-two marks, With gods, yakshas (referring to a type of spirit), nagas (referring to a type of dragon-like deity), and others offering reverence, Then it can be said that, all afflictions are forever extinguished, with nothing remaining. The Buddha, in the assembly, said that I will become a Buddha in the future, Hearing such a Dharma sound, all doubts and regrets have been removed. When I first heard what the Buddha said, my heart was greatly surprised and doubtful.
， 將非魔作佛， 惱亂我心耶？ 佛以種種緣、 譬喻巧言說， 其心安如海， 我聞疑網斷。 佛說過去世， 無量滅度佛， 安住方便中， 亦皆說是法。 現在未來佛， 其數無有量， 亦以諸方便， 演說如是法。 如今者世尊， 從生及出家、 得道轉法輪， 亦以方便說。 世尊說實道， 波旬無此事， 以是我定知， 非是魔作佛。 我墮疑網故， 謂是魔所為， 聞佛柔軟音， 深遠甚微妙， 演暢清凈法。 我心大歡喜， 疑悔永已盡， 安住實智中。 我定當作佛， 為天人所敬， 轉無上法輪， 教化諸菩薩。」
爾時佛告舍利弗：「吾今于天、人、沙門、婆羅門、等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法、佛所護念。
「舍利弗！汝于未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝世間解、無上士
【現代漢語翻譯】 現代漢語譯本 將非魔（指波旬）作佛，是想擾亂我的心嗎？ 佛陀以種種因緣、譬喻和巧妙的言辭來說法， 他的心安穩如大海，我聽聞后疑慮的網結斷開了。 佛陀說過去世，有無量已滅度的佛， 他們安住在方便法門中，也都宣說此法。 現在和未來的佛，他們的數量無法衡量， 也都是用各種方便法門，演說這樣的法。 如今的世尊（指釋迦牟尼佛），從出生到出家、 得道並轉法輪，也是用方便法門來說法。 世尊所說的是真實之道，波旬（魔王）沒有這樣的能力， 因此我確定知道，這不是魔變成佛。 我因為陷入疑惑的網中，才認為是魔所為， 聽聞佛陀柔和的聲音，深遠而又極其微妙， 宣揚清凈的佛法。我的內心非常歡喜， 疑惑和後悔永遠消除了，安住在真實的智慧中。 我必定會成佛，為天人和人所尊敬， 轉動無上的法輪，教化所有的菩薩。
這時，佛陀告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：「我現在在天人、沙門（出家修道者）、婆羅門（古印度祭司階層）等大眾中說，我過去曾在二萬億佛所，爲了無上道，常常教化你，你也長久以來跟隨我學習。我用方便法門引導你，才使你生在我的佛法中。舍利弗！我過去教導你發願追求佛道，你現在全都忘記了，反而自認為已經得到滅度。我現在想讓你回憶起本來的願望和所修行的道路，所以為這些聲聞（聽聞佛法而修行的人）宣說這部大乘經典，名為《妙法蓮華經》，是教導菩薩的法門，也是佛所護念的。
「舍利弗！你在未來世，經過無量無邊不可思議的劫數，供養若干千萬億佛，奉持正法，具足菩薩所修行的道，應當成佛，號為華光如來（佛的十個稱號之一）、應供（佛的十個稱號之一）、正遍知（佛的十個稱號之一）、明行足（佛的十個稱號之一）、善逝（佛的十個稱號之一）、世間解（佛的十個稱號之一）、無上士（佛的十個稱號之一）
【English Translation】 English version Is it to make a non-demon into a Buddha, to disturb my mind? The Buddha speaks with various causes, conditions, parables, and skillful words, His mind is as peaceful as the sea, and upon hearing, my net of doubts is severed. The Buddha speaks of the past world, of countless Buddhas who have passed into Nirvana, Dwelling in skillful means, they all also spoke this Dharma. The Buddhas of the present and future, their numbers are immeasurable, Also with various skillful means, they expound such Dharma. Now, this World Honored One (referring to Shakyamuni Buddha), from birth to renunciation, Attaining the Way and turning the Dharma wheel, also speaks with skillful means. The World Honored One speaks of the true path, Mara (demon king) has no such ability, Therefore, I know for certain, this is not a demon becoming a Buddha. Because I fell into the net of doubt, I thought it was the work of a demon, Hearing the Buddha's gentle voice, profound and extremely subtle, Expounding the pure Dharma. My heart is greatly joyful, Doubt and regret are forever exhausted, dwelling in true wisdom. I will surely become a Buddha, revered by gods and humans, Turning the unsurpassed Dharma wheel, teaching all Bodhisattvas.
At that time, the Buddha said to Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Now, among the assembly of gods, humans, Shramanas (ascetics), Brahmins (ancient Indian priestly class), and others, I say that in the past, in the presence of twenty billion Buddhas, for the sake of the unsurpassed path, I have always taught you, and you have followed me in learning for a long time. I guided you with skillful means, which is why you were born into my Dharma. Shariputra! In the past, I taught you to aspire to the path of Buddhahood, but now you have forgotten everything, and instead, you think you have already attained Nirvana. Now, I want to make you recall your original aspiration and the path you have practiced, so I am speaking this Mahayana Sutra for these Shravakas (those who hear the Dharma and practice), called the 'Lotus Sutra of the Wonderful Dharma,' which is the Dharma for teaching Bodhisattvas and is protected by the Buddhas.'
'Shariputra! In the future world, after countless, immeasurable, and inconceivable kalpas, you will make offerings to countless millions of Buddhas, uphold the true Dharma, and fully practice the path of Bodhisattvas. You shall attain Buddhahood, and your name shall be Flower Light Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidyacharana-sampanna (one of the ten titles of a Buddha), Sugata (one of the ten titles of a Buddha), Lokavid (one of the ten titles of a Buddha), Anuttara (one of the ten titles of a Buddha).'
、調御丈夫、天人師、佛、世尊。國名離垢，其土平正，清凈嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩以界其側。其傍各有七寶行樹，常有華果。華光如來亦以三乘教化眾生。
「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，于無量百千萬億佛所凈修梵行，恒為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無偽，志念堅固。如是菩薩，充滿其國。
「舍利弗！華光佛壽十二小劫，除為王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行、多陀阿伽度、阿羅訶、三藐三佛陀，其佛國土，亦復如是。』
「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」
爾時世尊欲重宣此義，而說偈言：
「舍利弗來世， 成佛普智尊， 號名曰華光， 當度無量眾。 供養無數佛， 具足菩薩行， 十力等功德， 證於無上道
【現代漢語翻譯】 現代漢語譯本：調御丈夫（能夠調伏和引導眾生的人）、天人師（天界和人間的導師）、佛（覺悟者）、世尊（受世人尊敬的人）。國名叫離垢，那裡的土地平坦方正，清凈莊嚴，安穩富足，天人和人間的眾生非常興盛。地面是琉璃做的，有八條交叉的道路，用黃金做繩子來界定道路的邊緣。道路兩旁各有七寶行樹，樹上常有花和果實。華光如來也用三乘佛法教化眾生。 『舍利弗！』，那位佛出現的時候，雖然不是在惡世，但因為他過去的願力，所以宣說三乘佛法。他所在的劫叫做大寶莊嚴。為什麼叫做大寶莊嚴呢？因為那個國家以菩薩為最大的珍寶。那些菩薩，數量無量無邊，不可思議，用算數和比喻都無法描述，不是佛的智慧力量無法知道他們的數量。當他們想要行走時，會有寶蓮花承托他們的腳。這些菩薩，不是初發菩提心的人，他們都早已積累了深厚的功德，在無量百千萬億佛那裡清凈地修行梵行，經常受到諸佛的稱讚。他們常常修習佛的智慧，具備大神通，善於瞭解一切諸法的門徑，心地正直沒有虛偽，意志堅定。這樣的菩薩，充滿了那個國家。 『舍利弗！』，華光佛的壽命是十二小劫，這不包括他做王子還沒有成佛的時間。他國家的人民，壽命是八小劫。華光如來過了十二小劫后，給堅滿菩薩授記，預言他將證得阿耨多羅三藐三菩提（無上正等正覺）。他告訴眾比丘：『這位堅滿菩薩將來會成佛，佛號叫做華足安行、多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺），他的佛國土，也和這裡一樣。』 『舍利弗！』，這位華光佛滅度之後，正法住世三十二小劫，像法住世也是三十二小劫。」 當時，世尊想要再次宣說這個道理，就說了偈語： 『舍利弗，未來世， 成佛普智尊， 號名曰華光， 當度無量眾。 供養無數佛， 具足菩薩行， 十力等功德， 證於無上道。』
【English Translation】 English version: The one who tames and guides, the teacher of gods and humans, the Buddha, the World Honored One. The name of the country is 'Free from Defilement,' its land is level and upright, pure and adorned, peaceful and prosperous, with gods and humans flourishing. The ground is made of lapis lazuli, with eight intersecting roads, and golden ropes mark the edges of the roads. Along each side are rows of seven-jeweled trees, always bearing flowers and fruits. The Tathagata Flower Light also teaches sentient beings with the Three Vehicles. 'Shariputra! When that Buddha appears, although it is not an evil age, due to his original vows, he teaches the Dharma of the Three Vehicles. The kalpa is called 'Great Jewel Adornment.' Why is it called 'Great Jewel Adornment'? Because in that country, Bodhisattvas are considered the greatest jewels. Those Bodhisattvas are immeasurable, boundless, inconceivable, beyond the reach of calculation and analogy, and only the Buddha's wisdom can know their number. When they wish to walk, jeweled lotuses support their feet. These Bodhisattvas are not beginners in their aspiration; they have all cultivated deep roots of virtue for a long time, purified their Brahma conduct in the presence of countless hundreds of thousands of millions of Buddhas, and are constantly praised by all Buddhas. They constantly cultivate the wisdom of the Buddha, possess great spiritual powers, are skilled in understanding all the gates of the Dharma, are honest and without falsehood, and have firm resolve. Such Bodhisattvas fill that country. 'Shariputra! The lifespan of the Buddha Flower Light is twelve small kalpas, not including the time when he was a prince before becoming a Buddha. The lifespan of the people in his country is eight small kalpas. After twelve small kalpas, the Tathagata Flower Light bestows the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon the Bodhisattva Firm Fullness. He tells the Bhikkhus: 'This Bodhisattva Firm Fullness will become a Buddha in the future, named Flower Foot Peaceful Conduct, Tathagata, Arhat, Samyak-sambuddha, and his Buddha land will be the same as this one.' 'Shariputra! After the Parinirvana of this Buddha Flower Light, the True Dharma will remain in the world for thirty-two small kalpas, and the Semblance Dharma will also remain for thirty-two small kalpas.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Shariputra, in the future, Will become a Buddha, the universally wise honored one, Named Flower Light, Will liberate countless beings. Having made offerings to countless Buddhas, Perfecting the Bodhisattva practices, With merits like the Ten Powers, Will attain the unsurpassed path.'
。 過無量劫已， 劫名大寶嚴， 世界名離垢， 清凈無瑕穢。 以琉璃為地， 金繩界其道， 七寶雜色樹， 常有華果實。 彼國諸菩薩， 志念常堅固， 神通波羅蜜， 皆已悉具足。 于無數佛所， 善學菩薩道， 如是等大士， 華光佛所化。 佛為王子時， 棄國舍世榮， 于最末後身， 出家成佛道。 華光佛住世， 壽十二小劫， 其國人民眾， 壽命八小劫。 佛滅度之後， 正法住於世， 三十二小劫， 廣度諸眾生。 正法滅盡已， 像法三十二， 舍利廣流佈， 天人普供養。 華光佛所為， 其事皆如是， 其兩足聖尊， 最勝無倫匹。 彼即是汝身， 宜應自欣慶。」
爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗于佛前受阿耨多羅三藐三菩提記，心大歡喜，踴躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養于佛——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，于虛空中一時俱作，雨眾天華——而作是言：「佛昔于波羅㮈初轉
【現代漢語翻譯】 現代漢語譯本 經過無量劫之後，有一個劫名為大寶嚴（Mahāratna-vyūha），世界名為離垢（Vimala），清凈沒有瑕疵污穢。 那裡以琉璃為地，用金繩劃分道路，有七寶雜色的樹木，經常開花結果。 那個國度的菩薩們，意志和信念常常堅定，神通波羅蜜（abhijñā-pāramitā）都已完全具備。 他們在無數佛陀那裡，善於學習菩薩之道，這些大士都是華光佛（Puṣpa-prabha）所教化的。 佛陀作為王子時，拋棄了國家和世俗的榮華，在最後的一世，出家修行成就佛道。 華光佛住世的壽命有十二小劫，那裡的人民壽命有八小劫。 佛陀滅度之後，正法住世三十二小劫，廣泛地度化眾生。 正法滅盡之後，像法住世三十二小劫，舍利廣泛流佈，天人和人們普遍供養。 華光佛所做的一切事情都是這樣的，他是兩足聖尊，最殊勝無比。 他就是你的前身，你應該為此感到欣慰和慶幸。」 當時，四部眾，包括比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），以及天、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）等大眾，看到舍利弗（Śāriputra）在佛前接受阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的授記，心中非常歡喜，踴躍無量，各自脫下身上所穿的上衣來供養佛陀。釋提桓因（Śakra devānām indra）、梵天王（Brahmā）等，與無數天子，也用天上的美妙衣物、天曼陀羅花（mandārava）、摩訶曼陀羅花（mahāmandārava）等，供養佛陀——所散的天衣，停留在虛空中，並且自己迴旋；各種天上的音樂，成百上千種，在虛空中同時演奏，降下各種天花——並且說道：『佛陀過去在波羅㮈（Vārāṇasī）初轉
【English Translation】 English version After immeasurable kalpas had passed, there was a kalpa named Mahāratna-vyūha (Great Jewel Adornment), and a world named Vimala (Immaculate), pure and without any flaws or defilements. There, the ground was made of lapis lazuli, with golden ropes marking the paths, and trees of seven precious materials in various colors, always bearing flowers and fruits. The Bodhisattvas in that country had firm will and resolve, and they had fully attained all the abhijñā-pāramitā (perfections of superknowledges). They had diligently studied the Bodhisattva path under countless Buddhas, and these great beings were all transformed by the Buddha Puṣpa-prabha (Flower Light). When the Buddha was a prince, he abandoned his kingdom and worldly glory, and in his last life, he left home and attained Buddhahood. The Buddha Puṣpa-prabha lived for twelve small kalpas, and the people of that country lived for eight small kalpas. After the Buddha's parinirvana, the Dharma remained in the world for thirty-two small kalpas, widely liberating sentient beings. After the end of the True Dharma, the semblance Dharma remained for thirty-two small kalpas, and the relics were widely distributed, with gods and humans making offerings. All the deeds of the Buddha Puṣpa-prabha were like this, he was the most supreme of the two-legged beings, the most excellent and unparalleled. That was your past life, you should rejoice and be happy about it.』 At that time, the four assemblies, including bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), upāsikās (laywomen), as well as gods, nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), and other great assemblies, seeing Śāriputra (Sariputta) receive the prediction of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) before the Buddha, were greatly delighted, jumping with joy, and each took off their upper garments to offer to the Buddha. Śakra devānām indra (Indra, king of the gods), Brahmā (Brahma), and countless other gods, also offered heavenly beautiful garments, mandārava flowers, mahāmandārava flowers, etc., to the Buddha—the scattered heavenly garments remained in the sky, and rotated by themselves; hundreds of thousands of kinds of heavenly music were played simultaneously in the sky, and various heavenly flowers rained down—and they said: 『The Buddha, in the past, first turned the
法輪，今乃復轉無上最大法輪。」
爾時諸天子欲重宣此義，而說偈言：
「昔于波羅㮈， 轉四諦法輪， 分別說諸法， 五眾之生滅。 今復轉最妙， 無上大法輪， 是法甚深奧， 少有能信者。 我等從昔來， 數聞世尊說， 未曾聞如是， 深妙之上法。 世尊說是法， 我等皆隨喜。 大智舍利弗， 今得受尊記， 我等亦如是， 必當得作佛。 於一切世間， 最尊無有上， 佛道叵思議， 方便隨宜說。 我所有福業， 今世若過世， 及見佛功德， 盡迴向佛道。」
爾時舍利弗白佛言：「世尊！我今無復疑悔，親于佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生老病死，究竟涅槃。』是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！愿為四眾說其因緣，令離疑悔。」
爾時佛告舍利弗：「我先不言：『諸佛世尊以種種因緣、譬喻言辭方便說法，皆為阿耨多羅三藐三菩提耶？』是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。
「舍利弗！若國邑聚落，有大長者，其年衰邁，財
【現代漢語翻譯】 現代漢語譯本：『佛法之輪，今日再次轉動無上最偉大的法輪。』
當時，諸位天子爲了再次宣揚這個道理，便說了以下偈語：
『過去在波羅㮈（Bārāṇasī，古印度地名，釋迦牟尼初轉法輪之地），轉動了四諦（catvāri āryasatyāni，佛教基本教義，包括苦、集、滅、道）的法輪，分別解說了諸法，以及五蘊（pañca skandha，構成人身心的五種要素，即色、受、想、行、識）的生起和滅亡。 如今再次轉動最微妙、無上的大法輪，這個法非常深奧，很少有人能夠相信。 我們從過去以來，多次聽聞世尊說法，從未聽聞過如此深奧微妙的至上之法。 世尊宣說這個法，我們都隨喜讚歎。 大智慧的舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），如今得到了佛的授記，我們也將如此，必定會成就佛果。 在一切世間，佛是最尊貴、無上的，佛道不可思議，方便說法隨順眾生根性。 我所擁有的福德善業，無論是今生還是過去世的，以及見到佛的功德，都全部迴向于佛道。』
當時，舍利弗對佛說：『世尊！我現在沒有任何疑惑和後悔，親自在佛前得到了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，佛的智慧）的授記。這些一千二百位心意自在的弟子，過去處於學地（śaikṣa，指還在修學的階段），佛陀常常教導他們說：『我的法能夠脫離生老病死，最終達到涅槃（nirvāṇa，佛教的最高境界，指解脫）。』這些有學和無學的人，也各自認為脫離了我見（ātma-dṛṣṭi，執著于自我的見解）以及有無見等就得到了涅槃；而現在在世尊面前聽到了從未聽聞的法，都產生了疑惑。善哉，世尊！希望您為四眾（bhikṣu，比丘，出家男眾；bhikṣuṇī，比丘尼，出家女眾；upāsaka，優婆塞，在家男眾；upāsikā，優婆夷，在家女眾）解說其中的因緣，讓他們脫離疑惑和後悔。』
當時，佛告訴舍利弗：『我先前不是說過嗎：『諸佛世尊以種種因緣、譬喻、言辭方便說法，都是爲了阿耨多羅三藐三菩提嗎？』這些所說的法，都是爲了教化菩薩的緣故。然而，舍利弗！現在我將再次用譬喻來闡明這個道理，有智慧的人通過譬喻就能理解。
『舍利弗！如果在一個國家或城鎮村落里，有一位年邁的長者，他擁有大量的財富，...
【English Translation】 English version: 'The wheel of Dharma, today is again turning the supreme and greatest wheel of Dharma.'
At that time, the heavenly beings, wishing to reiterate this meaning, spoke in verses:
'In the past, at Bārāṇasī (ancient Indian city where Buddha first turned the wheel of Dharma), the wheel of the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism, including suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering) was turned, and the various dharmas were explained, as well as the arising and ceasing of the five aggregates (pañca skandha, the five components that constitute a person's mind and body, namely form, feeling, perception, mental formations, and consciousness). Now, once again, the most wondrous and supreme great wheel of Dharma is turned. This Dharma is extremely profound, and few are able to believe it. Since the past, we have heard the World Honored One speak many times, but we have never heard such a profound and wondrous supreme Dharma. The World Honored One speaks this Dharma, and we all rejoice and praise it. The greatly wise Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), has now received the Buddha's prediction, and we will also be like this, and will surely attain Buddhahood. In all the worlds, the Buddha is the most honored and supreme, the path of the Buddha is inconceivable, and the expedient teachings are given according to the capacities of beings. All the merits and good deeds that I possess, whether in this life or past lives, and seeing the merits of the Buddha, I dedicate them all to the path of the Buddha.'
At that time, Śāriputra said to the Buddha: 'World Honored One! Now I have no more doubts or regrets, and have personally received the prediction of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of the Buddha) before the Buddha. These twelve hundred disciples who have mastered their minds, in the past were in the stage of learning (śaikṣa, referring to the stage of still learning), and the Buddha often taught them, saying: 『My Dharma can liberate from birth, old age, sickness, and death, and ultimately reach nirvāṇa (the highest state in Buddhism, referring to liberation).』 These learners and non-learners also each thought that by being free from the view of self (ātma-dṛṣṭi, the view of clinging to a self) and the views of existence and non-existence, they had attained nirvāṇa; but now, hearing what they have never heard before in the presence of the World Honored One, they have all fallen into doubt. Excellent, World Honored One! May you explain the causes and conditions to the four assemblies (bhikṣu, monks; bhikṣuṇī, nuns; upāsaka, laymen; upāsikā, laywomen), so that they may be free from doubt and regret.'
At that time, the Buddha said to Śāriputra: 'Did I not say before: 『All the Buddhas, World Honored Ones, use various causes and conditions, metaphors, and expedient words to teach the Dharma, all for the sake of anuttarā-samyak-saṃbodhi?』 All these teachings are for the sake of teaching Bodhisattvas. However, Śāriputra! Now I will again use a metaphor to clarify this meaning, and those with wisdom will understand through the metaphor.
'Śāriputra! If in a country or town or village, there is an elderly elder, who is very wealthy,...
富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故，墻壁隤落，柱根腐敗，樑棟傾危，周匝俱時歘然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。長者見是大火從四面起，即大驚怖，而作是念：『我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。』
「舍利弗！是長者作是思惟：『我身手有力，當以衣裓、若以機案，從捨出之。』復更思惟：『是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。我當爲說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。』作是念已，如所思惟，具告諸子，汝等速出。父雖憐愍、善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。
「爾時長者即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚。我今當設方便，令諸子等得免斯害。』父知諸子先心各有所好種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好，希有難得，汝若不取，后必憂悔。如此種種羊車、鹿車、牛車，今在門外
【現代漢語翻譯】 現代漢語譯本 有一位富有的長者（指有德行、地位尊貴的人），擁有無量的財富，大量的田地房產以及許多僕人。他家宅院廣闊，只有一個大門，裡面住著很多人，一百、兩百甚至五百人。房屋的廳堂樓閣已經陳舊腐朽，墻壁坍塌，柱子根部腐爛，樑柱傾斜搖搖欲墜。突然之間，四面同時燃起大火，焚燒著整個宅院。長者的孩子們，有十個、二十個，甚至三十個，都在這宅子里。長者看到大火從四面燃起，非常驚恐，心想：『我雖然能夠從這燃燒的大門安全出去，但是孩子們卻在火宅里貪戀嬉戲，毫無察覺，不驚慌也不害怕。大火逼近身體，痛苦切身，他們卻不感到厭煩，沒有想要逃出去的意思。』 舍利弗（佛陀的十大弟子之一，以智慧著稱）！這位長者這樣思量：『我身手有力，可以用衣服或者桌案把他們從屋子裡帶出去。』他又想：『這房子只有一個門，而且還很狹小。孩子們年幼無知，貪戀玩耍的地方，可能會跌倒，被火燒傷。我應該告訴他們可怕的事情，說這房子已經著火了，應該趕緊出去，不要被火燒傷。』想到這裡，他就按照所想的，告訴孩子們說，你們快點出去。父親雖然憐憫他們，用好話勸誘，但是孩子們卻貪戀嬉戲，不肯相信接受，不驚慌也不害怕，完全沒有要出去的意思；他們也不知道什麼是火？什麼是房子？什麼是災難？只是在東西跑來跑去地玩耍，看著父親而已。 這時，長者就想：『這房子已經被大火燒著了，我和孩子們如果不及時出去，肯定會被燒死。我現在應該想個辦法，讓孩子們能夠免遭這場災難。』父親知道孩子們平時喜歡各種珍貴的、稀奇的玩具，一定很喜歡，就告訴他們說：『你們平時喜歡的，很難得到的玩具，如果你們不拿，以後一定會後悔的。像這樣的羊車、鹿車、牛車，現在都在門外。』
【English Translation】 English version There was a wealthy elder (referring to a person of virtue and high status) who possessed immeasurable wealth, vast lands and properties, and many servants. His house was spacious, with only one large gate, and many people lived inside, a hundred, two hundred, or even five hundred. The halls and pavilions of the house were old and dilapidated, the walls were collapsing, the roots of the pillars were rotten, and the beams were tilting precariously. Suddenly, a great fire broke out simultaneously from all four sides, burning the entire house. The elder's children, ten, twenty, or even thirty of them, were all inside this house. The elder, seeing the fire rising from all sides, was greatly alarmed and thought: 'Although I can safely escape from this burning gate, my children are still indulging in play inside the burning house, unaware, not alarmed, and not afraid. The fire is approaching their bodies, causing them great pain, yet they do not feel aversion and have no intention of escaping.' Shariputra (one of Buddha's ten great disciples, known for his wisdom)! The elder thought: 'I am strong and capable, I can carry them out of the house with my clothes or a table.' He further thought: 'This house has only one gate, and it is narrow. The children are young and ignorant, attached to their play areas, they might fall and be burned by the fire. I should tell them about the terrible danger, that the house is on fire, and they should quickly get out, lest they be harmed by the fire.' Having thought this, he told his children as he had planned, saying, 'You must get out quickly.' Although the father pitied them and tried to persuade them with kind words, the children were engrossed in their play, unwilling to believe or accept, not alarmed or afraid, and had no intention of leaving at all; they also did not know what fire was, what a house was, or what a disaster was. They were just running around playing, looking at their father. At that time, the elder thought: 'This house is already engulfed in flames, and if my children and I do not get out in time, we will surely be burned to death. I must now devise a way to save my children from this disaster.' The father knew that his children usually liked all kinds of precious and rare toys, and they would surely be delighted. So he told them: 'The toys you usually like, which are hard to get, if you don't take them now, you will surely regret it later. Such things as goat carts, deer carts, and ox carts are now outside the gate.'
，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』爾時諸子聞父所說珍玩之物，適其愿故，心各勇銳，互相推排，競共馳走，爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踴躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，愿時賜與。』
「舍利弗！爾時長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴；又于其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！』是時諸子各乘大車，得未曾有，非本所望。
「舍利弗！于汝意云何，是長者等與諸子珍寶大車，寧有虛妄不？」
舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命，非為虛妄。何以故？若全身命，便為已得玩好之具，況複方便於彼火宅而拔濟之。世尊
【現代漢語翻譯】 現代漢語譯本：『可以遊戲。你們應該趕快從這火宅里出來，隨你們想要什麼，我都給你們。』當時，孩子們聽到父親說有珍貴的玩具，正合他們的心意，都變得非常興奮，互相推擠，爭先恐後地跑出火宅。這時，長者看到孩子們都安全地出來了，都坐在四通八達的道路上，沒有了任何障礙，心裡非常平靜，歡喜雀躍。這時，孩子們都對父親說：『父親先前答應給我們的玩具，羊車、鹿車、牛車，希望現在就給我們。』 舍利弗！那時，長者給每個孩子都賜予了一輛大車，這車高大寬敞，用各種珍寶裝飾，周圍有欄桿，四面懸掛著鈴鐺；車上還張設著華麗的帷幔，也用珍奇的雜寶裝飾，寶繩交錯纏繞，垂掛著花穗，鋪著厚厚的墊子，安放著紅色的枕頭。車子用毛色純白的牛拉著，牛的膚色潔凈，體態優美，力大無比，行走平穩，速度如風；還有許多僕人侍候。這是為什麼呢？因為這位長者財富無量，各種寶藏都充滿，他心想：『我的財物無窮無盡，不應該用低劣的小車給孩子們。現在這些孩子，都是我的兒子，我愛他們沒有偏袒。我有這樣無數的七寶大車，應該平等地給他們每人一輛，不應該有差別。為什麼呢？因為我的這些財物，即使供給一個國家都綽綽有餘，何況是給我的孩子們呢！』這時，孩子們都乘坐著大車，得到了前所未有的，超出他們原本期望的東西。 『舍利弗！你認為怎麼樣，這位長者給孩子們珍寶大車，難道是虛妄的嗎？』 舍利弗說：『不是的，世尊！這位長者只是爲了讓孩子們免於火災，保全他們的性命，這不是虛妄。為什麼呢？如果保全了性命，就等於已經得到了最好的玩具，更何況是用方便的方法把他們從火宅中救出來。世尊！』
【English Translation】 English version: 『You can play. You should quickly come out of this burning house. Whatever you desire, I will give it to you.』 At that time, the children, hearing their father speak of precious toys that suited their wishes, became very excited. They pushed and shoved each other, racing to get out of the burning house. Then, the elder saw that all his children had safely come out and were sitting in the open on the crossroads, without any obstacles. His heart was calm, joyful, and elated. At that time, the children all said to their father, 『Father, the toys you promised us earlier—the goat carts, deer carts, and ox carts—we wish you would give them to us now.』 『Shariputra (舍利弗)! At that time, the elder gave each of his children a large cart. The cart was tall and spacious, adorned with various treasures, with railings all around and bells hanging on all four sides. On top of it, there was a magnificent canopy, also decorated with rare and precious jewels. Jeweled ropes were intertwined, hanging with flower tassels, and thick cushions were laid out with red pillows placed on them. The cart was pulled by white oxen, whose skin was pure, their bodies beautiful, with great strength, walking steadily, and as fast as the wind. There were also many servants attending to them. Why is this so? Because this elder had immeasurable wealth, and all kinds of treasures were overflowing. He thought, 『My wealth is endless, I should not give my children inferior small carts. Now, these children are all my sons, and my love for them is impartial. I have countless such seven-jeweled carts, and I should give each of them one equally, without any discrimination. Why? Because my wealth is more than enough to supply an entire country, let alone my children!』 At that time, the children all rode in the large carts, obtaining something unprecedented, beyond their original expectations.』 『Shariputra (舍利弗)! What do you think, is it false that the elder gave his children precious jeweled carts?』 Shariputra (舍利弗) said, 『No, World Honored One! The elder only wanted to save his children from the fire and preserve their lives, this is not false. Why? If their lives are saved, it is equivalent to having already obtained the best toys, let alone the expedient means used to rescue them from the burning house. World Honored One!』
！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：『我以方便令子得出。』以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。」
佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父。于諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利益一切，而生三界朽故火宅，為度眾生生老病死、憂悲、苦惱、愚癡、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，后受地獄、畜生、餓鬼之苦；若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦。眾生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以為患。
「舍利弗！佛見此已，便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』
「舍利弗！如來複作是念：『若我但以神力及智慧力，舍于方便，為諸眾生贊如來知見、力無所畏者，眾生不能以是得度。所以者何？是
【現代漢語翻譯】 現代漢語譯本：如果是一位長者，即使不給孩子們最小的一輛車，也不算虛妄。為什麼呢？因為這位長者一開始就打算：『我用方便法讓孩子們出來。』因為這個原因，所以不算虛妄。更何況這位長者自己知道財富無量，想要饒益所有的孩子，平等地給他們大車呢？」 佛告訴舍利弗：『說得好，說得好！正如你所說。舍利弗！如來也是這樣，是所有世間的父親。對於各種恐懼、衰敗、憂愁、患難、無明（指不明白真理的迷惑）的黑暗遮蔽，永遠徹底地消除，完全成就無量的知見、力量、無所畏懼，擁有大神力以及智慧力，具足方便（指善巧的方法）、智慧波羅蜜（指到達智慧彼岸的方法），大慈大悲，常常不懈怠，恒常追求善事，利益一切眾生，而降生在三界（指欲界、色界、無色界）朽壞的火宅中，爲了救度眾生脫離生老病死、憂愁悲傷、痛苦煩惱、愚癡、黑暗遮蔽、三毒（指貪、嗔、癡）之火，教化他們得到阿耨多羅三藐三菩提（指無上正等正覺）。看到眾生被生老病死、憂愁悲傷的痛苦所煎熬，也因為五欲（指色、聲、香、味、觸）財利而遭受各種痛苦；又因為貪著追求，現在遭受各種痛苦，死後還要遭受地獄、畜生、餓鬼的痛苦；即使生到天上，或者在人間，也會有貧窮困苦、愛別離苦、怨憎會苦，像這樣種種的痛苦。眾生沉溺在其中，歡喜玩樂，不覺不知、不驚不怖，也不生厭惡，不求解脫。在這三界火宅中東西奔走，即使遭受大苦，也不認為是禍患。 『舍利弗！佛看到這種情況后，就想：『我是眾生的父親，應該拔除他們的苦難，給予他們無量無邊的佛智慧之樂，讓他們快樂地遊戲。』 『舍利弗！如來又這樣想：『如果我只用神力以及智慧力，捨棄方便法，為眾生讚歎如來的知見、力量、無所畏懼，眾生不能因此得到解脫。為什麼呢？因為這些眾生』
【English Translation】 English version: 'If it were an elder, even if he did not give the smallest cart to his children, it would still not be a falsehood. Why? Because this elder initially intended: 「I will use expedient means to get my children out.」 Because of this reason, it is not a falsehood. How much more so when this elder knows he has immeasurable wealth and wishes to benefit all his children, giving them large carts equally?' The Buddha told Shariputra: 'Excellent, excellent! Just as you have said. Shariputra! The Tathagata is also like this, being the father of all the world. Regarding all fears, decay, sorrows, afflictions, and the darkness of ignorance (referring to the confusion of not understanding the truth), he has completely and eternally eliminated them, fully accomplishing immeasurable knowledge, power, fearlessness, possessing great divine power and wisdom power, fully equipped with expedient means (referring to skillful methods), the wisdom paramita (referring to the method of reaching the other shore of wisdom), great compassion and great mercy, constantly without laziness, always seeking good deeds, benefiting all beings, and being born in the decaying fire house of the three realms (referring to the desire realm, form realm, and formless realm), in order to save beings from birth, old age, sickness, death, sorrow, grief, suffering, affliction, ignorance, the darkness of ignorance, and the fire of the three poisons (referring to greed, hatred, and delusion), teaching them to attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment). Seeing that beings are tormented by birth, old age, sickness, death, sorrow, and suffering, and also because of the five desires (referring to form, sound, smell, taste, and touch) and wealth, they suffer various kinds of pain; and because of their attachment and pursuit, they suffer various pains in the present, and after death, they will suffer the pains of hell, animals, and hungry ghosts; even if they are born in the heavens or in the human realm, there will be poverty and hardship, the pain of separation from loved ones, and the pain of meeting with those they hate, and so on, all kinds of suffering. Beings are immersed in these, happily playing, unaware, unknowing, not surprised, not afraid, not even feeling aversion, and not seeking liberation. They run east and west in this fire house of the three realms, and even though they suffer great pain, they do not consider it a calamity.' 'Shariputra! When the Buddha sees this, he thinks: 「I am the father of all beings, I should remove their suffering and give them the immeasurable and boundless joy of the Buddha's wisdom, so that they may play happily.」' 'Shariputra! The Tathagata also thinks: 「If I only use divine power and wisdom power, abandoning expedient means, and praise the Tathagata's knowledge, power, and fearlessness to beings, beings will not be able to attain liberation through this. Why? Because these beings」'
諸眾生，未免生老病死、憂悲苦惱，而為三界火宅所燒；何由能解佛之智慧？』
「舍利弗！如彼長者，雖復身手有力而不用之，但以慇勤方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘，而作是言：『汝等莫得樂住三界火宅，勿貪粗弊色聲香味觸也。若貪著生愛，則為所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。汝等但當勤修精進。』如來以是方便誘進眾生，復作是言：『汝等當知此三乘法，皆是聖所稱歎，自在無系，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。』
「舍利弗！若有眾生，內有智性，從佛世尊聞法信受，慇勤精進，欲速出三界，自求涅槃，是名聲聞乘，如彼諸子為求羊車出於火宅；若有眾生，從佛世尊聞法信受，慇勤精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子為求鹿車出於火宅；若有眾生，從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏，愍念、安樂無量眾生，利益天人，度脫一切，是名大乘，菩薩求此乘故
【現代漢語翻譯】 現代漢語譯本：'所有眾生，都無法避免生、老、病、死、憂愁、悲傷、痛苦和煩惱，被三界（欲界、色界、無色界）的火宅所焚燒；他們如何能夠理解佛的智慧呢？' 『舍利弗（佛陀十大弟子之一，以智慧著稱）！就像那位長者，雖然身手有力卻不使用，只是用懇切方便的方法勉力救濟他的孩子們脫離火宅的災難，然後分別給予他們珍寶大車。如來（佛陀的稱號）也是這樣，雖然有力量、無所畏懼卻不使用，只是用智慧方便，從三界的火宅中救拔眾生，為他們宣說三乘（聲聞乘、辟支佛乘、佛乘）——聲聞乘、辟支佛乘、佛乘，並且這樣說：『你們不要貪戀安住在三界的火宅中，不要貪圖粗劣的色、聲、香、味、觸。如果貪戀執著而產生愛慾，就會被火所焚燒。你們要趕快出離三界，應當獲得三乘——聲聞乘、辟支佛乘、佛乘。我現在為你們保證這件事，絕對不會虛假。你們只要勤奮修行精進。』如來用這種方便法引導眾生前進，又這樣說：『你們應當知道這三乘法，都是聖者所稱讚的，自在無礙，沒有任何依賴和追求。乘坐這三乘，以無漏的根、力、覺、道、禪定、解脫、三昧（專注的狀態）等來自我娛樂，便能獲得無量安穩快樂。』 『舍利弗！如果有眾生，內心具有智慧的本性，從佛世尊那裡聽聞佛法並信受，懇切精進，想要快速出離三界，自己尋求涅槃（寂滅的境界），這叫做聲聞乘，就像那些孩子們爲了得到羊車而逃出火宅；如果有眾生，從佛世尊那裡聽聞佛法並信受，懇切精進，尋求自然智慧，喜歡獨自寂靜，深刻了解諸法因緣，這叫做辟支佛乘，就像那些孩子們爲了得到鹿車而逃出火宅；如果有眾生，從佛世尊那裡聽聞佛法並信受，勤奮修行精進，尋求一切智、佛智、自然智、無師智，如來的知見、力量、無所畏懼，憐憫、安樂無量眾生，利益天人，度脫一切，這叫做大乘，菩薩（發願成佛的修行者）爲了追求這個乘而修行。'
【English Translation】 English version: 'All sentient beings are not free from birth, old age, sickness, death, sorrow, grief, suffering, and affliction, and are burned by the fire of the Three Realms (Desire Realm, Form Realm, Formless Realm); how can they understand the wisdom of the Buddha?' 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Just like that elder, although he has the strength in his hands and feet, he does not use it, but only uses earnest and expedient means to strive to save his children from the disaster of the burning house, and then gives each of them precious great carts. The Tathagata (an epithet of the Buddha) is also like this, although he has power and fearlessness, he does not use it, but only uses wisdom and expedient means to rescue sentient beings from the burning house of the Three Realms, and proclaims the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Buddha Vehicle) to them—the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle, and says: 『You should not be attached to dwelling in the burning house of the Three Realms, do not be greedy for the coarse forms, sounds, smells, tastes, and touches. If you are greedy and attached and generate desire, you will be burned by the fire. You should quickly leave the Three Realms, and you should attain the Three Vehicles—the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle. I now guarantee this matter for you, it will absolutely not be false. You only need to diligently cultivate and strive forward.』 The Tathagata uses this expedient method to guide sentient beings forward, and also says: 『You should know that these Three Vehicle teachings are all praised by the sages, are free and unhindered, without any reliance or seeking. Riding these Three Vehicles, using the unconditioned roots, powers, awakenings, paths, meditations, liberations, samadhis (states of concentration), etc., to entertain yourselves, you will then obtain immeasurable peace and happiness.』 'Shariputra! If there are sentient beings who have the nature of wisdom within, who hear the Dharma from the World Honored Buddha and believe and accept it, and diligently strive forward, desiring to quickly leave the Three Realms and seek Nirvana (the state of extinction) for themselves, this is called the Shravaka Vehicle, like those children who fled the burning house to obtain a goat cart; if there are sentient beings who hear the Dharma from the World Honored Buddha and believe and accept it, and diligently strive forward, seeking natural wisdom, enjoying solitary tranquility, and deeply understanding the causes and conditions of all dharmas, this is called the Pratyekabuddha Vehicle, like those children who fled the burning house to obtain a deer cart; if there are sentient beings who hear the Dharma from the World Honored Buddha and believe and accept it, and diligently cultivate and strive forward, seeking all-knowing wisdom, Buddha wisdom, natural wisdom, wisdom without a teacher, the Tathagata』s knowledge, power, fearlessness, compassion, and the peace and happiness of immeasurable sentient beings, benefiting gods and humans, and liberating all, this is called the Mahayana, and Bodhisattvas (practitioners who aspire to Buddhahood) cultivate to seek this vehicle.'
，名為摩訶薩，如彼諸子為求牛車、出於火宅。
「舍利弗！如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門出三界苦，怖畏險道，得涅槃樂。
「如來爾時便作是念：『我有無量無邊智慧、力、無畏等諸佛法藏，是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。』是諸眾生脫三界者，悉與諸佛禪定、解脫等娛樂之具，皆是一相、一種，聖所稱歎，能生凈妙第一之樂。
「舍利弗！如彼長者，初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一；然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。
「舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。」
佛欲重宣此義，而說偈言：
「譬如長者， 有一大宅， 其宅久故， 而復頓弊， 堂舍高危， 柱根摧朽， 樑棟傾斜， 基陛隤毀， 墻壁圮坼， 泥塗褫落， 覆苫亂墜， 椽梠差脫， 周障屈曲， 雜穢充遍。 有五百人
【現代漢語翻譯】 現代漢語譯本 名為摩訶薩（菩薩的另一種稱呼），就像那些孩子們爲了得到牛車而逃出火宅一樣。 『舍利弗（佛陀的十大弟子之一）！就像那位長者，看到孩子們都安全地逃出火宅，到達了沒有危險的地方，自己想到財富無數，就平等地用大車賞賜給孩子們。如來（佛陀的稱號）也是這樣，是所有眾生的父親，如果看到無數億千的眾生，通過佛陀的教誨脫離了三界（欲界、色界、無色界）的痛苦，脫離了恐懼和危險的道路，得到了涅槃（佛教的最高境界）的快樂。 『如來那時就想：『我擁有無量無邊的智慧、力量、無畏等各種佛法寶藏，這些眾生都是我的孩子，應該平等地給予他們大乘（佛教的一種教義）的教誨，不讓任何人獨自獲得解脫，而是讓他們都通過如來的解脫而解脫。』這些脫離三界的眾生，都給予他們諸佛的禪定、解脫等娛樂的工具，這些都是同一的境界、同一種性質，是聖者所稱讚的，能夠產生清凈美妙的第一快樂。 『舍利弗！就像那位長者，最初用三輛車引誘孩子們，然後只給他們大車，用寶物裝飾，安全而第一；然而那位長者沒有虛妄的過失。如來也是這樣，沒有虛妄，最初說三乘（聲聞乘、緣覺乘、菩薩乘）引導眾生，然後只用大乘來度脫他們。為什麼呢？因為如來擁有無量智慧、力量、無所畏懼的各種佛法寶藏，能夠給予一切眾生大乘的教法，只是他們不能完全接受。 『舍利弗！因為這個原因，應當知道諸佛用方便的力量，在唯一的佛乘中分別說三乘。』 佛陀想要再次宣說這個道理，就說了偈語： 『譬如有一位長者， 擁有一座大宅， 那宅子年久失修， 而且已經破敗不堪， 廳堂房屋高聳而危險， 柱子的根基已經腐朽， 樑棟傾斜， 臺階坍塌毀壞， 墻壁裂開， 泥土脫落， 屋頂覆蓋物散亂墜落， 椽子和檁條錯位脫落， 周圍的圍墻彎曲不直， 各種雜物污穢遍佈。 有五百人
【English Translation】 English version named Mahasattva (another term for Bodhisattva), just like those children who left the burning house in order to get ox carts. 『Shariputra (one of the Buddha's ten great disciples)! Just like that elder, seeing that all his children had safely escaped the burning house and reached a place of no fear, thinking of his immeasurable wealth, he equally bestowed great carts upon his children. The Tathagata (title of the Buddha) is also like this, being the father of all sentient beings. If he sees countless billions of sentient beings, through the Buddha's teachings, escape the suffering of the three realms (the desire realm, the form realm, and the formless realm), escape the fearful and dangerous path, and attain the bliss of Nirvana (the highest state in Buddhism).』 『At that time, the Tathagata thinks: 「I possess immeasurable and boundless wisdom, power, fearlessness, and other treasures of the Dharma. These sentient beings are all my children, and I should equally give them the teachings of the Mahayana (a school of Buddhist teachings), not allowing anyone to attain liberation alone, but rather, they should all attain liberation through the Tathagata's liberation.」 Those sentient beings who have escaped the three realms are all given the tools of the Buddhas' meditation, liberation, and other enjoyments. These are all of the same state, the same nature, praised by the sages, and capable of producing the pure and wonderful first bliss.』 『Shariputra! Just like that elder, who initially lured his children with three carts, and then only gave them great carts, adorned with treasures, safe and supreme; yet that elder had no fault of falsehood. The Tathagata is also like this, without falsehood. Initially, he spoke of the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) to guide sentient beings, and then only uses the Mahayana to liberate them. Why? Because the Tathagata possesses immeasurable wisdom, power, fearlessness, and all the treasures of the Dharma, capable of giving all sentient beings the teachings of the Mahayana, but they are not all able to fully receive it.』 『Shariputra! For this reason, you should know that the Buddhas, through the power of skillful means, speak of three vehicles separately within the one Buddha vehicle.』 The Buddha, wishing to reiterate this meaning, spoke in verse: 『It is like an elder, who has a great house, that house is old and dilapidated, and is also completely ruined, the halls and rooms are high and dangerous, the foundations of the pillars are decayed, the beams and rafters are slanted, the steps are collapsed and destroyed, the walls are cracked, the mud plaster is falling off, the roof coverings are scattered and falling, the rafters and purlins are misaligned and detached, the surrounding walls are crooked and not straight, various miscellaneous and filthy things are everywhere. There are five hundred people
， 止住其中。 鴟梟雕鷲、 烏鵲鳩鴿、 蚖蛇蝮蝎、 蜈蚣蚰蜒、 守宮百足、 狖貍鼷鼠， 諸惡蟲輩， 交橫馳走。 屎尿臭處， 不凈流溢， 蜣螂諸蟲， 而集其上。 狐狼野干， 咀嚼踐蹋， 䶩嚙死屍、 骨肉狼藉。 由是群狗， 競來搏撮， 饑羸慞惶， 處處求食。 斗諍𪙁掣， 嘊喍㘁吠， 其舍恐怖， 變狀如是。 處處皆有， 魑魅魍魎、 夜叉惡鬼， 食啖人肉。 毒蟲之屬， 諸惡禽獸， 孚乳產生， 各自藏護。 夜叉競來， 爭取食之， 食之既飽， 噁心轉熾， 斗諍之聲， 甚可怖畏。 鳩槃荼鬼， 蹲踞土埵， 或時離地， 一尺二尺， 往返遊行， 縱逸嬉戲， 捉狗兩足， 撲令失聲， 以腳加頸， 怖狗自樂。 復有諸鬼， 其身長大， 裸形黑瘦， 常住其中， 發大惡聲， 叫呼求食。 復有諸鬼， 其咽如針。 復有諸鬼， 首如牛頭， 或食人肉， 或復啖狗， 頭髮蓬亂， 殘害兇險， 飢渴所逼， 叫喚馳走。 夜叉餓鬼， 諸惡鳥獸， 饑急四向， 窺看窗牖。 如是諸難， 恐畏無量。
【現代漢語翻譯】 現代漢語譯本 在那裡停住。貓頭鷹、雕、鷲，烏鴉、喜鵲、鳩、鴿，蚖蛇（一種毒蛇）、蝮蛇（另一種毒蛇）、蝎子，蜈蚣、蚰蜒（一種多足蟲），守宮（壁虎）、百足蟲（蜈蚣），狖（長臂猿）、貍、鼷鼠（小老鼠），各種惡蟲，交錯奔走。 屎尿等污穢之處，不乾淨的東西流淌，蜣螂（屎殼郎）等各種蟲子，聚集在上面。狐貍、狼、野干（一種野獸），咀嚼踐踏，啃咬死屍，骨肉狼藉。因此，成群的狗，爭相前來搶奪，飢餓羸弱，驚慌失措，到處覓食。 互相爭鬥撕咬，發出叫喊和吠叫聲，那地方恐怖，景象如此。到處都有，魑魅（山林中的妖怪）魍魎（水澤中的妖怪）、夜叉（一種惡鬼）、惡鬼，吃人肉。毒蟲之類，各種惡禽猛獸，孵化產子，各自藏匿保護。 夜叉爭相前來，搶奪食物，吃飽之後，惡念更加熾盛，爭鬥的聲音，非常可怕。鳩槃荼鬼（一種惡鬼），蹲在土堆上，有時離開地面，一尺兩尺，來回跳躍，縱情嬉戲，抓住狗的兩條腿，摔打使其失聲，用腳踩在狗的脖子上，以此恐嚇狗為樂。 還有一些鬼，身體高大，赤裸著身體，又黑又瘦，常住在那地方，發出巨大的惡聲，叫喊著求食。還有一些鬼，咽喉細如針。還有一些鬼，頭如牛頭，有的吃人肉，有的吃狗肉，頭髮蓬亂，殘暴兇險，被飢渴所逼迫，叫喊著奔走。夜叉、餓鬼，各種惡鳥猛獸，飢餓急迫，四處張望，窺視窗戶。 像這樣的災難，恐懼無量。
【English Translation】 English version Stop there. Owls, eagles, vultures, crows, magpies, doves, pigeons, vipers, adders, scorpions, centipedes, millipedes, geckos, and various kinds of evil insects crisscross and run about. Places of excrement and urine, where unclean things flow, dung beetles and various insects gather on top. Foxes, wolves, jackals chew and trample, gnawing at corpses, bones and flesh scattered everywhere. Therefore, packs of dogs come to snatch, hungry and weak, panicked, searching for food everywhere. They fight and tear at each other, making cries and barks, that place is terrifying, the scene is like this. Everywhere there are, chīmèi (mountain demons), wǎngliǎng (water demons), yakshas (a type of evil spirit), and evil ghosts, eating human flesh. Creatures like poisonous insects, various evil birds and beasts, hatch and give birth, each hiding and protecting themselves. Yakshas come to snatch food, and after eating their fill, their evil thoughts become more intense, the sounds of fighting are very frightening. Kumbhanda ghosts (a type of evil spirit) squat on mounds of earth, sometimes leaving the ground, one or two feet, jumping back and forth, indulging in play, grabbing dogs by their legs, throwing them down to make them lose their voice, stepping on the dogs' necks with their feet, enjoying scaring the dogs. There are also some ghosts, tall in stature, naked, black and thin, who live there, making great evil sounds, shouting for food. There are also some ghosts, whose throats are as thin as needles. There are also some ghosts, with heads like bulls, some eating human flesh, some eating dog meat, with disheveled hair, cruel and dangerous, driven by hunger and thirst, shouting and running about. Yakshas, hungry ghosts, various evil birds and beasts, hungry and desperate, look around, peering through windows. Such calamities, the fear is immeasurable.
是朽故宅， 屬於一人。 其人近出， 未久之間， 於後舍宅， 欻然火起， 四面一時， 其炎俱熾。 棟樑椽柱， 爆聲震裂， 摧折墮落， 墻壁崩倒。 諸鬼神等， 揚聲大叫。 雕鷲諸鳥、 鳩槃荼等， 周章惶怖， 不能自出。 惡獸毒蟲， 藏竄孔穴。 毗舍阇鬼， 亦住其中， 薄福德故， 為火所逼， 共相殘害， 飲血啖肉。 野干之屬， 並已前死， 諸大惡獸， 競來食啖， 臭煙熢㶿， 四面充塞。 蜈蚣蚰蜒、 毒蛇之類， 為火所燒， 爭走出穴， 鳩槃荼鬼、 隨取而食。 又諸餓鬼， 頭上火燃， 飢渴熱惱， 周章悶走。 其宅如是， 甚可怖畏， 毒害火災， 眾難非一。 是時宅主， 在門外立， 聞有人言： 『汝諸子等， 先因遊戲， 來入此宅， 稚小無知， 歡娛樂著。』 長者聞已， 驚入火宅， 方宜救濟， 令無燒害。 告喻諸子， 說眾患難， 惡鬼毒蟲， 災火蔓延， 眾苦次第， 相續不絕。 毒蛇蚖蝮， 及諸夜叉、 鳩槃茶鬼， 野干狐狗、 雕鷲鴟梟， 百足之屬， 飢渴惱急， 甚可
【現代漢語翻譯】 現代漢語譯本 這是一棟破舊的老宅，屬於一個人。 這個人剛出去不久， 之後，這棟宅子突然起火，四面同時燃起熊熊大火。 棟樑椽柱在火焰中爆裂，發出震耳欲聾的聲響， 斷裂、墜落，墻壁也隨之崩塌。 各種鬼神等，都大聲叫喊。 雕、鷲等鳥類，以及鳩槃荼（一種惡鬼）等， 都驚慌失措，無法逃脫。 兇猛的野獸和有毒的蟲子，都躲藏在洞穴里。 毗舍阇（一種食人鬼）也住在其中， 因為福德淺薄，被大火逼迫， 互相殘殺，飲血食肉。 野干之類的動物，都已經死去， 各種兇猛的野獸，爭先恐後地來吞食它們， 臭煙瀰漫，四處充斥。 蜈蚣、蚰蜒、毒蛇等， 被大火燒灼，爭先恐後地從洞穴里爬出來， 鳩槃荼鬼，就隨手抓來吃掉。 還有一些餓鬼，頭上燃著火焰， 飢渴難耐，焦躁不安地四處奔走。 這棟宅子就是這樣， 非常可怕，充滿了毒害和火災，各種災難不止一個。 這時，宅主站在門外， 聽到有人說： 『你的孩子們，因為貪玩， 來到這棟宅子里， 他們年幼無知， 只顧著玩樂。』 長者聽了之後， 驚慌地衝進火宅， 想方設法地救濟他們， 讓他們免受火災的傷害。 他告訴孩子們， 說明這裡有各種災難， 有惡鬼毒蟲， 火災正在蔓延， 各種痛苦接連不斷。 有毒蛇、蚖蝮，以及各種夜叉（一種惡鬼）、 鳩槃荼鬼， 野干、狐貍、狗， 雕、鷲、鴟梟， 還有蜈蚣之類的百足蟲， 它們都飢渴難耐，非常痛苦。
【English Translation】 English version It is a dilapidated old house, belonging to one person. That person had recently gone out, and not long after, the house suddenly caught fire, with flames raging on all sides at once. The beams and rafters cracked and exploded in the fire, with deafening sounds, breaking, falling, and the walls collapsed. Various ghosts and spirits, etc., were shouting loudly. Eagles, vultures, and other birds, as well as Kumbhandas (a type of demon), etc., were in a state of panic and unable to escape. Fierce beasts and poisonous insects were hiding in their burrows. Pisacas (a type of flesh-eating demon) also lived within, and because of their meager merits, they were forced by the fire, to kill and devour each other, drinking blood and eating flesh. Jackals and similar creatures had already died, and various fierce beasts were competing to come and devour them, with foul smoke filling the air on all sides. Centipedes, millipedes, poisonous snakes, and the like, were burned by the fire, scrambling out of their burrows, and Kumbhanda demons would grab and eat them. There were also hungry ghosts, with flames burning on their heads, suffering from hunger, thirst, and heat, running around in distress. Such was the state of the house, it was extremely terrifying, filled with poison and fire, and countless calamities. At this time, the owner of the house was standing outside the door, when he heard someone say: 'Your children, because of their playfulness, came into this house, they are young and ignorant, only concerned with having fun.' Upon hearing this, the elder, rushed into the burning house in alarm, seeking ways to rescue them, and prevent them from being harmed by the fire. He told his children, explaining the various dangers, the evil ghosts and poisonous insects, the spreading fire, and the continuous succession of sufferings. There were poisonous snakes, vipers, and various Yakshas (a type of demon), Kumbhanda demons, jackals, foxes, dogs, eagles, vultures, owls, and centipedes and other multi-legged creatures, all of them were suffering from hunger and thirst, and were in great pain.
怖畏。 此苦難處， 況復大火。 諸子無知， 雖聞父誨， 猶故樂著， 嬉戲不已。 是時長者， 而作是念： 『諸子如此， 益我愁惱。 今此舍宅， 無一可樂， 而諸子等， 耽湎嬉戲， 不受我教， 將為火害。』 即便思惟， 設諸方便， 告諸子等： 『我有種種， 珍玩之具， 妙寶好車， 羊車鹿車、 大牛之車， 今在門外。 汝等出來， 吾為汝等， 造作此車， 隨意所樂， 可以遊戲。』 諸子聞說， 如此諸車， 即時奔競， 馳走而出， 到于空地， 離諸苦難。 長者見子， 得出火宅， 住於四衢。 坐師子座， 而自慶言： 『我今快樂！ 此諸子等， 生育甚難， 愚小無知， 而入險宅。 多諸毒蟲， 魑魅可畏， 大火猛炎， 四面俱起。 而此諸子， 貪樂嬉戲。 我已救之， 令得脫難。 是故諸人， 我今快樂。』 爾時諸子， 知父安坐， 皆詣父所， 而白父言： 『愿賜我等， 三種寶車。 如前所許： 「諸子出來， 當以三車， 隨汝所欲。」 今正是時， 唯垂給與。』 長者大富， 庫藏眾
【現代漢語翻譯】 現代漢語譯本 令人恐懼的處境，這真是苦難之地，更何況還有大火。 孩子們無知，即使聽到父親的教誨，仍然貪戀玩樂，嬉戲不止。 這時，長者心中想：『孩子們這樣，只會增加我的憂愁煩惱。 現在這個房子，沒有一點值得留戀的，而孩子們卻沉迷於嬉戲，不聽我的勸告，將會被大火所害。』 他立刻思考，想出各種方便之法，告訴孩子們：『我有很多珍貴的玩具，精美的寶車，有羊車、鹿車、還有大牛拉的車，現在都在門外。 你們快出來，我為你們製造這些車，讓你們隨意玩樂。』 孩子們聽說有這些車，立刻爭先恐後，跑了出去，到了空曠的地方，遠離了苦難。 長者看到孩子們都出了火宅，來到四通八達的道路上，坐在獅子座上，慶幸地說：『我現在很快樂！ 這些孩子，生育他們非常艱難，他們年幼無知，卻進入了危險的房子。 那裡有很多毒蟲，魑魅（chī mèi，指傳說中的山林妖怪）可怕，大火猛烈，四面燃起。 而這些孩子們，卻貪戀玩樂嬉戲。我已經救了他們，讓他們脫離了災難。所以，各位，我現在很快樂。』 這時，孩子們知道父親安穩地坐著，都來到父親面前，對父親說：『希望您能賜給我們三種寶車，就像您之前承諾的那樣：『孩子們出來，就給你們三種車，隨你們喜歡。』現在正是時候，請您賜給我們吧。』 長者非常富有，庫藏眾多
【English Translation】 English version A place of fear and dread, this is a place of suffering, and what's more, there is a great fire. The children are ignorant, even when they hear their father's teachings, they still indulge in play and do not stop their games. At this time, the elder thought to himself: 'The children are like this, only adding to my worries and troubles. Now this house has nothing to be cherished, yet the children are immersed in play, not listening to my advice, and will be harmed by the fire.' He immediately pondered, devising various expedient means, and told the children: 'I have many precious toys, exquisite treasure carts, there are sheep carts, deer carts, and carts pulled by large oxen, they are all outside the door now. You all come out quickly, I will make these carts for you, so you can play as you please.' The children, upon hearing about these carts, immediately rushed out, running to the open space, away from the suffering. The elder, seeing that the children had all left the burning house and were on the crossroads, sat on a lion's seat, and said with joy: 'I am very happy now! These children, it was very difficult to raise them, they are young and ignorant, yet they entered a dangerous house. There are many poisonous insects there, and the chī mèi (魑魅, mountain and forest spirits in legends) are frightening, the great fire is fierce, and it is burning on all sides. Yet these children are greedy for play and games. I have already saved them, letting them escape the disaster. Therefore, everyone, I am very happy now.' At this time, the children, knowing that their father was sitting safely, all came before their father and said to him: 'We hope that you can grant us the three kinds of treasure carts, just as you promised before: 'Children, come out, and I will give you three kinds of carts, as you like.' Now is the time, please grant them to us.' The elder was very wealthy, with many treasures in his storehouses
多， 金銀琉璃、 車𤦲馬腦， 以眾寶物， 造諸大車。 莊校嚴飾， 周匝欄楯， 四面懸鈴， 金繩交絡。 真珠羅網， 張施其上， 金華諸瓔， 處處垂下， 眾彩雜飾， 周匝圍繞， 柔軟繒纊， 以為茵蓐。 上妙細㲲， 價直千億， 鮮白凈潔， 以覆其上。 有大白牛， 肥壯多力， 形體姝好， 以駕寶車。 多諸儐從， 而侍衛之。 以是妙車， 等賜諸子。 諸子是時， 歡喜踴躍， 乘是寶車， 游於四方， 嬉戲快樂， 自在無礙。 告舍利弗： 『我亦如是， 眾聖中尊， 世間之父。 一切眾生， 皆是吾子， 深著世樂， 無有慧心。 三界無安， 猶如火宅， 眾苦充滿， 甚可怖畏。 常有生老、 病死憂患， 如是等火， 熾然不息。 如來已離， 三界火宅， 寂然閑居， 安處林野。 今此三界， 皆是我有， 其中眾生， 悉是吾子。 而今此處， 多諸患難， 唯我一人， 能為救護。 雖復教詔， 而不信受， 于諸欲染， 貪著深故。 以是方便， 為說三乘， 令諸眾生， 知三界苦， 開示演說，
【現代漢語翻譯】 現代漢語譯本 用大量的金、銀、琉璃（一種寶石）、車磲（一種寶石）、瑪瑙（一種寶石）等各種珍寶，製造許多豪華的大車。 這些車裝飾得莊嚴華麗，周圍有欄桿，四面懸掛著鈴鐺，用金繩交錯連線。 上面張掛著珍珠羅網，垂下金色的花朵和各種瓔珞（一種裝飾品），各種色彩的裝飾品環繞四周，柔軟的絲綢和棉絮作為坐墊。 用價值千億的上等細毛毯，潔白乾凈地覆蓋在上面。還有健壯有力的大白牛，體態優美，用來拉這些寶車。 許多侍從跟隨，護衛著這些車。用這些精美的車，平等地賜給所有的孩子們。 孩子們這時歡喜雀躍，乘坐著這些寶車，在四處遊玩，嬉戲快樂，自由自在，沒有任何阻礙。 佛告訴舍利弗（佛陀的十大弟子之一）：『我也是這樣，在所有聖者中最為尊貴，是世間的父親。 一切眾生都是我的孩子，他們深深地執著於世俗的快樂，沒有智慧的心。 三界（欲界、色界、無色界）沒有安寧，就像燃燒的房屋，充滿了各種痛苦，非常可怕。 常常有生、老、病、死等憂患，這些痛苦的火焰，熾熱地燃燒著，永不停息。 如來（佛陀的稱號）已經離開了三界的火宅，寂靜地居住在閑靜的林野。 現在這三界，都是我所擁有的，其中的眾生，都是我的孩子。 而現在這裡，充滿了各種患難，只有我一個人，能夠為他們提供救護。 即使我教導他們，他們也不相信接受，因為他們對各種慾望的執著太深了。 因此，我用方便法門，為他們宣說三乘（聲聞乘、緣覺乘、菩薩乘），讓眾生知道三界的痛苦，開示演說，'
【English Translation】 English version With much gold, silver, lapis lazuli (a gemstone), carnelian (a gemstone), and agate (a gemstone), many great and magnificent carriages were made. These carriages were adorned with solemn decorations, surrounded by railings, with bells hanging on all four sides, and golden ropes intertwined. Pearl nets were spread above, with golden flowers and various jeweled ornaments (a type of decoration) hanging down, and various colorful decorations surrounding them. Soft silk and cotton were used as cushions. The finest wool blankets, worth billions, were used to cover them, pure white and clean. There were also large, strong white oxen, with beautiful forms, to pull these precious carriages. Many attendants followed, guarding these carriages. With these exquisite carriages, they were equally bestowed upon all the children. The children were overjoyed at this time, riding in these precious carriages, playing everywhere, joyful and carefree, without any hindrance. The Buddha told Shariputra (one of the Buddha's ten great disciples): 'I am also like this, the most honored among all the sages, the father of the world. All sentient beings are my children, they are deeply attached to worldly pleasures, and they do not have a wise heart. The Three Realms (the realm of desire, the realm of form, and the formless realm) are not peaceful, like a burning house, filled with all kinds of suffering, which is very frightening. There are always the worries of birth, old age, sickness, and death, and these flames of suffering burn fiercely and never cease. The Tathagata (an epithet of the Buddha) has already left the burning house of the Three Realms, and dwells peacefully in the quiet wilderness. Now these Three Realms are all mine, and the sentient beings within them are all my children. But now here, there are many difficulties, and only I alone can provide them with salvation. Even if I teach them, they do not believe or accept it, because their attachment to various desires is too deep. Therefore, I use expedient means to preach the Three Vehicles (the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) for them, so that sentient beings may know the suffering of the Three Realms, and reveal and explain it.'
出世間道。 是諸子等， 若心決定， 具足三明， 及六神通， 有得緣覺、 不退菩薩。 汝舍利弗！ 我為眾生， 以此譬喻， 說一佛乘。 汝等若能， 信受是語， 一切皆當， 得成佛道。 是乘微妙、 清凈第一， 于諸世間， 為無有上， 佛所悅可。 一切眾生， 所應稱讚、 供養禮拜。 無量億千， 諸力解脫、 禪定智慧， 及佛余法， 得如是乘。 令諸子等， 日夜劫數， 常得遊戲， 與諸菩薩， 及聲聞眾， 乘此寶乘， 直至道場。 以是因緣， 十方諦求， 更無餘乘， 除佛方便。』 告舍利弗： 『汝諸人等， 皆是吾子， 我則是父。 汝等累劫， 眾苦所燒， 我皆濟拔， 令出三界。 我雖先說： 「汝等滅度。」 但盡生死， 而實不滅； 今所應作， 唯佛智慧。 若有菩薩， 於是眾中， 能一心聽， 諸佛實法。 諸佛世尊， 雖以方便； 所化眾生， 皆是菩薩。 若人小智， 深著愛慾， 為此等故， 說于苦諦。 眾生心喜， 得未曾有， 佛說苦諦， 真實無異。 若有眾生， 不知苦本，
【現代漢語翻譯】 現代漢語譯本 出世間的道路。 這些孩子們，如果心意堅定，具足三明（宿命明、天眼明、漏盡明），以及六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），有的能成為緣覺（辟支佛），有的能成為不退轉的菩薩。 舍利弗（佛陀十大弟子之一）！我爲了眾生，用這個比喻，宣說唯一佛乘（成佛的唯一途徑）。你們如果能夠信受這些話，一切都將成就佛道。這個乘微妙、清凈第一，在世間是無上的，是佛所喜悅的。一切眾生都應當稱讚、供養、禮拜。無量億千的諸力解脫、禪定智慧，以及佛的其他法，都由此乘而得。 讓這些孩子們，日夜劫數，常常能夠遊戲，與諸菩薩以及聲聞眾（聽聞佛陀教誨而修行的人）一起，乘坐這寶貴的乘，直至道場（佛陀覺悟之處）。因為這個因緣，在十方世界尋求，再沒有其他的乘，除了佛的方便法門。 告訴舍利弗：『你們這些人，都是我的孩子，我則是父親。你們累劫以來，被眾苦所煎熬，我都救拔你們，讓你們脫離三界（欲界、色界、無色界）。我雖然先前說過：『你們滅度（涅槃）。』但只是盡了生死，實際上並沒有滅；現在所應當做的，唯有佛的智慧。 如果有菩薩，在這些大眾中，能夠一心聽聞諸佛的真實法。諸佛世尊，雖然用方便法門，所教化的眾生，都是菩薩。如果有人智慧淺薄，深深執著于愛慾，爲了這些人，才說苦諦（人生是苦的真理）。眾生心中歡喜，得到從未有過的體驗，佛所說的苦諦，真實不虛。如果有眾生，不知道苦的根源，
【English Translation】 English version The path of transcending the world. These children, if their minds are resolute, possessing the three insights (knowledge of past lives, divine eye, and extinction of outflows), and the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), some will attain Pratyekabuddhahood (solitary realizer), and some will become non-retrogressing Bodhisattvas. Shariputra (one of the Buddha's ten great disciples)! For the sake of sentient beings, I use this parable to expound the One Buddha Vehicle (the only path to Buddhahood). If you can believe and accept these words, all will attain Buddhahood. This vehicle is subtle, supremely pure, unsurpassed in all the worlds, and pleasing to the Buddha. All sentient beings should praise, make offerings to, and bow down to it. Immeasurable billions of powers of liberation, meditative concentration, wisdom, and other teachings of the Buddha are attained through this vehicle. It enables these children, day and night, for countless eons, to always be able to play, together with the Bodhisattvas and the Shravakas (those who practice by hearing the Buddha's teachings), riding this precious vehicle, until they reach the Bodhimanda (the place of the Buddha's enlightenment). Because of this cause and condition, seeking in the ten directions, there is no other vehicle, except for the Buddha's expedient means. Tell Shariputra: 『All of you are my children, and I am the father. You have been tormented by suffering for countless eons, and I have rescued you all, enabling you to escape the three realms (the realm of desire, the realm of form, and the formless realm). Although I previously said: 『You will attain Nirvana (extinction).』 It only means the end of birth and death, but in reality, there is no extinction; what should be done now is only the wisdom of the Buddha. If there are Bodhisattvas among this assembly who can listen with one-pointed mind to the true teachings of all Buddhas. The World Honored Ones, though using expedient means, all the sentient beings they teach are Bodhisattvas. If there are people of little wisdom, deeply attached to love and desire, for the sake of these people, the truth of suffering (the truth that life is suffering) is taught. The sentient beings are delighted, gaining an experience they have never had before, the truth of suffering spoken by the Buddha is real and not different. If there are sentient beings who do not know the root of suffering,
深著苦因， 不能暫舍。 為是等故， 方便說道。 諸苦所因， 貪慾為本， 若滅貪慾， 無所依止， 滅盡諸苦， 名第三諦。 為滅諦故， 修行于道， 離諸苦縛， 名得解脫。 是人於何， 而得解脫？ 但離虛妄， 名為解脫； 其實未得， 一切解脫。 佛說是人， 未實滅度。 斯人未得， 無上道故， 我意不欲， 令至滅度。 我為法王， 於法自在， 安隱眾生， 故現於世。 汝舍利弗！ 我此法印， 為欲利益， 世間故說， 在所遊方， 勿妄宣傳。 若有聞者， 隨喜頂受， 當知是人， 阿鞞跋致。 若有信受， 此經法者， 是人已曾， 見過去佛， 恭敬供養， 亦聞是法。 若人有能， 信汝所說， 則為見我， 亦見於汝， 及比丘僧， 並諸菩薩。 斯法華經， 為深智說， 淺識聞之， 迷惑不解。 一切聲聞， 及辟支佛， 於此經中， 力所不及。 汝舍利弗！ 尚於此經， 以信得入； 況餘聲聞。 其餘聲聞， 信佛語故， 隨順此經， 非己智分。 又舍利弗！ 憍慢懈怠、 計我見者， 莫
【現代漢語翻譯】 現代漢語譯本 他們深深執著于痛苦的根源，無法暫時放下。 爲了這些人，我方便地宣說佛法：一切痛苦的根源，在於貪慾。 如果滅除了貪慾，不再有所執著，就能滅盡一切痛苦，這被稱為第三諦（苦滅諦）。 爲了滅除痛苦，修行正道，脫離一切痛苦的束縛，這被稱為獲得解脫。 這些人從何處獲得解脫呢？僅僅是遠離虛妄，就稱為解脫；但實際上，他們並未獲得真正的完全解脫。 佛說這些人，並未真正達到滅度（涅槃）。因為他們尚未證得無上道（阿耨多羅三藐三菩提），所以我不希望他們進入滅度。 我作為法王，在佛法中自在無礙，爲了安穩眾生，才顯現於世。 舍利弗（佛陀十大弟子之一，以智慧著稱）！我所說的這個法印（佛法的印記），是爲了利益世間而宣說的，在你們遊歷之處，不要隨意宣傳。 如果有人聽聞此法，隨喜讚歎並恭敬接受，應當知道這個人是阿鞞跋致（不退轉菩薩）。 如果有人信受這部經法，這個人必定曾經見過過去的佛，恭敬供養過他們，也聽聞過此法。 如果有人能夠相信你所說的，那麼就等於見到了我，也見到了你，以及比丘僧（出家僧團），和諸位菩薩。 這部《法華經》（妙法蓮華經），是為具有深厚智慧的人宣說的，淺薄之人聽聞后，會感到迷惑不解。 一切聲聞（聽聞佛法而修行的弟子）和辟支佛（獨覺，不需佛陀教導而自行開悟者），對於這部經的理解，他們的能力是達不到的。 舍利弗！你尚且是通過信心才能進入這部經的，更何況其他的聲聞呢？ 其餘的聲聞，是因為相信佛陀的教誨，才隨順這部經，並非是他們自己智慧所能理解的。 還有，舍利弗！那些驕慢懈怠、執著于自我見解的人，不要對他們說這部經。
【English Translation】 English version They are deeply attached to the causes of suffering and cannot temporarily let go. For the sake of these beings, I expediently teach the Dharma: the root of all suffering is craving. If craving is extinguished, and there is no more attachment, all suffering will be extinguished, and this is called the Third Noble Truth (the cessation of suffering). To extinguish suffering, one practices the path, and is liberated from the bonds of suffering, which is called liberation. From where do these people attain liberation? Merely by abandoning falsehood, it is called liberation; but in reality, they have not attained complete liberation. The Buddha says that these people have not truly attained Nirvana. Because they have not yet attained the unsurpassed path (Anuttara-samyak-sambodhi), I do not wish them to enter Nirvana. I, as the Dharma King, am free and unhindered in the Dharma. To bring peace to sentient beings, I appear in the world. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! This Dharma seal (the mark of the Dharma) that I speak is for the benefit of the world. Wherever you travel, do not carelessly proclaim it. If there are those who hear this Dharma, rejoice, praise, and respectfully accept it, know that these people are Avaivartika (non-regressing Bodhisattvas). If there are those who believe and accept this sutra, these people must have seen past Buddhas, respectfully made offerings to them, and heard this Dharma. If there are those who can believe what you say, then it is as if they have seen me, and also seen you, as well as the Bhikshu Sangha (the monastic community), and all the Bodhisattvas. This Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is taught for those with profound wisdom. Those with shallow understanding will be confused and not understand it. All Sravakas (disciples who hear the Dharma and practice) and Pratyekabuddhas (solitary realizers who attain enlightenment without a teacher) cannot comprehend this sutra with their abilities. Shariputra! Even you enter this sutra through faith; how much more so for the other Sravakas? The other Sravakas follow this sutra because they believe in the Buddha's teachings, not because of their own wisdom. Furthermore, Shariputra! Do not speak this sutra to those who are arrogant, lazy, and attached to their own views.
說此經。 凡夫淺識， 深著五欲， 聞不能解， 亦勿為說。 若人不信， 譭謗此經， 則斷一切， 世間佛種。 或復顰蹙， 而懷疑惑， 汝當聽說， 此人罪報。 若佛在世， 若滅度后， 其有誹謗， 如斯經典， 見有讀誦、 書持經者， 輕賤憎嫉， 而懷結恨。 此人罪報， 汝今復聽。 其人命終， 入阿鼻獄， 具足一劫， 劫盡更生。 如是展轉， 至無數劫， 從地獄出， 當墮畜生。 若狗野干， 其形𩑔瘦， 黧黮疥癩， 人所觸嬈。 又復為人， 之所惡賤， 常困飢渴， 骨肉枯竭， 生受楚毒， 死被瓦石。 斷佛種故， 受斯罪報。 若作馲駝， 或生驢中， 身常負重， 加諸杖捶， 但念水草， 余無所知。 謗斯經故， 獲罪如是。 有作野干， 來入聚落， 身體疥癩， 又無一目。 為諸童子， 之所打擲， 受諸苦痛， 或時致死。 於此死已， 更受蟒身。 其形長大， 五百由旬， 聾騃無足， 宛轉腹行， 為諸小蟲， 之所唼食， 晝夜受苦， 無有休息。 謗斯經故， 獲罪如是。 若得為人
【現代漢語翻譯】 現代漢語譯本 講述這部經典時，凡夫俗子見識淺薄，深深執著於五欲（色、聲、香、味、觸），聽了也不能理解，所以不要為他們宣說。如果有人不相信，反而誹謗這部經典，就會斷絕世間一切佛種（成佛的因緣）。 或者有人皺著眉頭，心懷疑惑，你們應當聽我說，這種人會遭受什麼樣的罪報。 無論是佛在世的時候，還是佛滅度之後，如果有人誹謗這樣的經典，看到有人讀誦、書寫、受持這部經典，就輕視、憎恨、嫉妒，並且懷恨在心。 這種人所受的罪報，你們現在再聽我說。這個人命終之後，會墮入阿鼻地獄（八大地獄中最苦的一個），在那裡受苦一劫（極長的時間單位），一劫過後又會再次轉生。 這樣輾轉輪迴，直到無數劫之後，才從地獄出來，出來後會墮入畜生道。可能會變成狗或野干（一種野獸），形體瘦弱，渾身長滿疥瘡癩癬，被人厭惡和騷擾。 又會被人厭惡和輕賤，常常忍受飢渴，骨瘦如柴，活著的時候遭受各種痛苦，死後還會被瓦礫石頭擊打。因為斷絕佛種的緣故，所以會遭受這樣的罪報。 如果轉產生為駱駝，或者生在驢中，身體常常揹負重物，還要遭受鞭打，心中只想著水草，其他什麼都不知道。因為誹謗這部經典的緣故，會獲得這樣的罪報。 有的會變成野干，來到村落里，身體長滿疥瘡癩癬，而且還瞎了一隻眼睛。被孩子們打罵，遭受各種痛苦，有時甚至會被打死。死後，又會轉生為蟒蛇。 蟒蛇的身體巨大，長達五百由旬（古印度長度單位），又聾又啞，沒有腳，只能在地上腹部爬行，被各種小蟲啃食，日夜遭受痛苦，沒有休息的時候。因為誹謗這部經典的緣故，會獲得這樣的罪報。 如果能夠轉生為人
【English Translation】 English version When speaking this sutra, ordinary people have shallow understanding and are deeply attached to the five desires (form, sound, smell, taste, and touch). They cannot understand even if they hear it, so do not preach it to them. If someone does not believe and instead slanders this sutra, they will cut off all the Buddha seeds (the causes for becoming a Buddha) in the world. Or if someone frowns and harbors doubts, you should listen to me, what kind of karmic retribution will this person suffer. Whether the Buddha is in the world or after the Buddha's passing, if someone slanders such a sutra, and upon seeing someone reciting, writing, or upholding this sutra, they despise, hate, and are jealous, and harbor resentment in their hearts. The karmic retribution that this person will suffer, you should listen to me again. After this person's life ends, they will fall into Avici Hell (the most painful of the eight great hells), where they will suffer for one kalpa (an extremely long unit of time), and after one kalpa, they will be reborn again. Revolving in this way, until countless kalpas have passed, they will emerge from hell, and after emerging, they will fall into the animal realm. They may become a dog or a jackal (a type of wild animal), with a thin body, covered in scabies and mange, and be disliked and harassed by people. They will also be disliked and despised by people, constantly enduring hunger and thirst, becoming emaciated, suffering all kinds of pain while alive, and being struck by tiles and stones after death. Because of cutting off the Buddha seeds, they will suffer such karmic retribution. If they are reborn as a camel, or born among donkeys, their bodies will always carry heavy loads, and they will also suffer beatings. Their minds will only think of water and grass, and they will know nothing else. Because of slandering this sutra, they will receive such karmic retribution. Some will become jackals, coming into villages, their bodies covered in scabies and mange, and also blind in one eye. They will be beaten and scolded by children, suffering all kinds of pain, and sometimes even beaten to death. After death, they will be reborn as a python. The python's body will be huge, five hundred yojanas (an ancient Indian unit of length) long, deaf and mute, without feet, and only able to crawl on its belly on the ground, being eaten by various small insects, suffering day and night, without rest. Because of slandering this sutra, they will receive such karmic retribution. If they are able to be reborn as a human
， 諸根闇鈍， 矬陋攣躄， 盲聾背傴。 有所言說， 人不信受， 口氣常臭， 鬼魅所著。 貧窮下賤， 為人所使， 多病痟瘦， 無所依怙。 雖親附人， 人不在意， 若有所得， 尋復忘失。 若修醫道， 順方治病， 更增他疾， 或復致死。 若自有病， 無人救療， 設服良藥， 而復增劇。 若他反逆、 抄劫竊盜， 如是等罪， 橫羅其殃。 如斯罪人， 永不見佛， 眾聖之王， 說法教化。 如斯罪人， 常生難處， 狂聾心亂， 永不聞法。 于無數劫、 如恒河沙， 生輒聾啞， 諸根不具。 常處地獄， 如遊園觀， 在余惡道， 如己舍宅， 駝驢豬狗， 是其行處。 謗斯經故， 獲罪如是。 若得為人， 聾盲瘖啞、 貧窮諸衰， 以自莊嚴。 水腫干痟、 疥癩癰疽、 如是等病， 以為衣服。 身常臭處， 垢穢不凈， 深著我見， 增益瞋恚， 淫慾熾盛， 不擇禽獸。 謗斯經故， 獲罪如是。』 告舍利弗： 『謗斯經者， 若說其罪， 窮劫不盡。 以是因緣， 我故語汝： 「無智人中， 莫說此經。
【現代漢語翻譯】 現代漢語譯本 『他們的感官遲鈍，身體矮小丑陋，肢體殘缺，或是盲聾，或是駝背。 他們說的話，沒有人相信接受，口中常常散發著臭氣，被鬼怪纏身。 他們貧窮困苦，受人驅使，多病消瘦，無所依靠。 即使親近他人，別人也不在意他們，如果得到什麼東西，很快就會忘記丟失。 如果學習醫術，按照藥方治病，反而會加重別人的疾病，甚至導致死亡。 如果自己生病，沒有人救治，即使服用良藥，病情也會更加嚴重。 如果他人反叛、搶劫偷盜，這些罪過都會橫加在他們身上。 像這樣的罪人，永遠見不到佛（Buddha，覺悟者），眾聖之王，聽不到佛說法教化。 像這樣的罪人，常常出生在艱難困苦的地方，狂妄聾聵，心神錯亂，永遠聽不到佛法。 在無數劫（kalpa，時間單位，指極長的時間）中，像恒河沙數一樣，出生時就聾啞，諸根不全。 常常身處地獄，如同在花園中游玩，在其餘的惡道中，如同在自己的家中，轉生為駱駝、驢、豬、狗，是他們常去的地方。 因為誹謗這部經的緣故，遭受這樣的罪報。如果能夠轉生為人，也會是聾盲瘖啞、貧窮衰弱，以此來裝飾自己。 患有水腫、乾瘦、疥瘡、癩病、癰疽等疾病，把這些病痛當作衣服穿在身上。 身體常常散發著臭氣，污穢不潔，深深執著於我見（ātman-dṛṣṭi，認為有真實自我的錯誤見解），增長嗔恨，淫慾熾盛，不分人獸。 因為誹謗這部經的緣故，遭受這樣的罪報。』 佛告舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）：『誹謗這部經的人，如果說他們的罪過，窮盡劫數也說不完。 因為這個緣故，我才告訴你：『不要在沒有智慧的人面前說這部經。』
【English Translation】 English version 'Their senses are dull, their bodies are short and ugly, their limbs are crippled, or they are blind and deaf, or hunchbacked. What they say, no one believes or accepts, their mouths often emit a foul odor, and they are possessed by demons. They are poor and destitute, driven by others, often sick and emaciated, with no one to rely on. Even if they are close to others, people do not pay attention to them, and if they gain anything, they quickly forget and lose it. If they study medicine and treat diseases according to prescriptions, they will instead worsen others' illnesses, even causing death. If they themselves become ill, no one will treat them, and even if they take good medicine, their condition will worsen. If others rebel, rob, or steal, these crimes will be unjustly blamed on them. Such sinners will never see the Buddha (Buddha, the awakened one), the king of all saints, nor hear the Buddha's teachings. Such sinners are often born in difficult and painful places, arrogant and deaf, with confused minds, and will never hear the Dharma. In countless kalpas (kalpa, a unit of time, referring to an extremely long period), as numerous as the sands of the Ganges River, they are born deaf and mute, with incomplete senses. They often dwell in hell as if strolling in a garden, and in other evil realms, as if in their own homes, being reborn as camels, donkeys, pigs, and dogs, which are their usual places. Because of slandering this sutra, they suffer such retribution. If they are able to be reborn as humans, they will be deaf, blind, and mute, poor and weak, using these as their adornment. They suffer from edema, emaciation, scabies, leprosy, and carbuncles, wearing these diseases as clothing. Their bodies often emit a foul odor, are filthy and unclean, deeply attached to the view of self (ātman-dṛṣṭi, the mistaken view of a real self), increasing anger, and with rampant lust, not distinguishing between humans and animals. Because of slandering this sutra, they suffer such retribution.』 The Buddha told Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom): 『If one were to describe the sins of those who slander this sutra, it would not be exhausted even after countless kalpas. For this reason, I tell you: 『Do not speak this sutra in the presence of those without wisdom.』
」 若有利根， 智慧明瞭， 多聞強識， 求佛道者， 如是之人， 乃可為說。 若人曾見， 億百千佛， 殖諸善本， 深心堅固， 如是之人， 乃可為說。 若人精進， 常修慈心， 不惜身命， 乃可為說。 若人恭敬， 無有異心， 離諸凡愚， 獨處山澤， 如是之人， 乃可為說。 又舍利弗！ 若見有人， 舍惡知識， 親近善友， 如是之人， 乃可為說。 若見佛子， 持戒清潔， 如凈明珠， 求大乘經， 如是之人， 乃可為說。 若人無瞋， 質直柔軟， 常愍一切， 恭敬諸佛， 如是之人， 乃可為說。 復有佛子， 于大眾中， 以清凈心， 種種因緣、 譬喻言辭， 說法無礙， 如是之人， 乃可為說。 若有比丘， 為一切智， 四方求法， 合掌頂受， 但樂受持， 大乘經典， 乃至不受， 余經一偈， 如是之人， 乃可為說。 如人至心， 求佛舍利， 如是求經， 得已頂受， 其人不復， 志求余經， 亦未曾念， 外道典籍， 如是之人， 乃可為說。』 告舍利弗： 『我說是相， 求佛道者，
【現代漢語翻譯】 現代漢語譯本 『如果有人根器銳利，智慧明晰，博聞強記，並且尋求佛道，這樣的人，才可以為他說法。 如果有人曾經見過億百千佛（無數的佛），種下各種善根，內心深沉而堅定，這樣的人，才可以為他說法。 如果有人精進修行，常常修習慈悲心，不吝惜自己的身命，這樣的人，才可以為他說法。 如果有人恭敬虔誠，沒有二心，遠離那些凡夫俗子，獨自在山林中修行，這樣的人，才可以為他說法。 還有，舍利弗（佛陀的十大弟子之一，以智慧著稱）！如果看到有人捨棄惡知識，親近善友，這樣的人，才可以為他說法。 如果看到佛子（佛陀的弟子）持戒清凈，如同清凈明亮的珍珠，尋求大乘經典，這樣的人，才可以為他說法。 如果有人沒有嗔恨心，心地正直柔和，常常憐憫一切眾生，恭敬諸佛，這樣的人，才可以為他說法。 還有佛子，在大眾之中，以清凈的心，用種種因緣、譬喻和言辭，說法沒有障礙，這樣的人，才可以為他說法。 如果有比丘（出家修行的男子），爲了求得一切智慧，四處尋求佛法，合掌頂戴受持，只樂於受持大乘經典，甚至不接受其他經典的一偈，這樣的人，才可以為他說法。 如同有人至誠懇切地尋求佛陀的舍利（佛陀火化后的遺骨），這樣尋求佛經，得到后頂戴受持，這個人不再追求其他經典，也從未想過外道的典籍，這樣的人，才可以為他說法。』 佛陀告訴舍利弗：『我所說的這些相，是那些尋求佛道的人，
【English Translation】 English version 'If there is someone with sharp faculties, clear wisdom, extensive learning and strong memory, and who seeks the path of Buddhahood, such a person is fit to be spoken to. If someone has seen hundreds of thousands of millions of Buddhas (countless Buddhas), planted various roots of goodness, and has a deep and firm mind, such a person is fit to be spoken to. If someone is diligent in practice, constantly cultivates loving-kindness, and does not begrudge their own life, such a person is fit to be spoken to. If someone is respectful and sincere, without a divided mind, stays away from ordinary fools, and practices alone in the mountains and forests, such a person is fit to be spoken to. Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! If you see someone who abandons evil teachers and associates with good friends, such a person is fit to be spoken to. If you see a Buddha's child (a disciple of the Buddha) who upholds the precepts purely, like a clear and bright pearl, and seeks the Mahayana scriptures, such a person is fit to be spoken to. If someone has no anger, is honest and gentle, constantly has compassion for all beings, and respects all Buddhas, such a person is fit to be spoken to. Also, a Buddha's child, in the midst of the assembly, with a pure mind, using various causes, conditions, metaphors, and words, speaks the Dharma without hindrance, such a person is fit to be spoken to. If there is a Bhikshu (a male monastic) who, in order to seek all wisdom, seeks the Dharma in all directions, joins their palms and receives it with the top of their head, and only delights in receiving and upholding the Mahayana scriptures, and does not even accept a single verse from other scriptures, such a person is fit to be spoken to. Just as someone earnestly seeks the relics of the Buddha (the remains of the Buddha after cremation), and seeks the scriptures in the same way, and after obtaining them, receives them with the top of their head, this person no longer seeks other scriptures, nor has ever thought of the scriptures of other paths, such a person is fit to be spoken to.』 The Buddha told Shariputra: 『These characteristics I have described are those of people who seek the path of Buddhahood,』
窮劫不盡。』 如是等人， 則能信解， 汝當爲說， 妙法華經。」
妙法蓮華經信解品第四
爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心，歡喜踴躍，即從座起，整衣服偏袒右肩，右膝著地，一心合掌，曲躬恭敬，瞻仰尊顏而白佛言：「我等居僧之首，年並朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法既久，我時在座，身體疲懈，但念空、無相、無作，于菩薩法——遊戲神通、凈佛國土、成就眾生——心不喜樂。所以者何？世尊令我等出於三界，得涅槃證。又今我等年已朽邁，于佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心。我等今于佛前，聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜，得未曾有。不謂於今，忽然得聞希有之法，深自慶幸，獲大善利，無量珍寶、不求自得。
「世尊！我等今者樂說譬喻以明斯義。譬若有人，年既幼稚，舍父逃逝，久住他國，或十、二十，至五十歲，年既長大，加復窮困，馳騁四方以求衣食。漸漸遊行，遇向本國。其父先來，求子不得，中止一城。其家大富，財寶無量——金、銀、琉璃、珊瑚、虎珀、頗梨珠等，其諸倉庫，悉皆
【現代漢語翻譯】 現代漢語譯本：窮盡無數劫也無法說完。』像這樣的人，才能相信理解，你應當為他們宣說《妙法蓮華經》。」
《妙法蓮華經·信解品第四》
當時，慧命須菩提（解空第一）、摩訶迦旃延（論議第一）、摩訶迦葉（頭陀第一）、摩訶目犍連（神通第一），從佛陀那裡聽聞了前所未有的佛法，世尊為舍利弗（智慧第一）授記將證得阿耨多羅三藐三菩提（無上正等正覺），他們內心生起稀有之想，歡喜雀躍，立即從座位上站起來，整理好衣服，袒露右肩，右膝跪地，一心合掌，彎腰恭敬，仰望佛陀的尊顏，對佛說：「我們是僧團中的首領，年紀都已老邁，自認為已經證得涅槃（寂滅），沒有什麼能力，不再進一步追求阿耨多羅三藐三菩提。世尊過去說法很久，我們當時在座，身體疲憊懈怠，只想著空、無相、無作，對於菩薩的修行方法——遊戲神通、清凈佛國、成就眾生——內心不喜樂。這是什麼原因呢？世尊讓我們脫離三界（欲界、色界、無色界），證得涅槃。而且現在我們年紀已經老邁，對於佛陀教化菩薩證得阿耨多羅三藐三菩提，不生起一絲一毫的喜愛之心。我們現在在佛陀面前，聽聞授記聲聞將證得阿耨多羅三藐三菩提，內心非常歡喜，得到了前所未有的體驗。沒想到今天，忽然聽聞如此稀有的佛法，內心深感慶幸，獲得了巨大的善利，無量的珍寶，不求自得。
「世尊！我們現在樂意說個譬喻來闡明這個道理。譬如有一個人，年紀還小的時候，就捨棄父親逃離家鄉，長期居住在其他國家，或許十年、二十年，甚至五十年，年紀已經長大，又變得非常貧困，四處奔波以求衣食。漸漸地，他流浪到了自己的國家。他的父親先前一直在尋找兒子，沒有找到，就居住在一個城市裡。他的家非常富有，擁有無量的財寶——金、銀、琉璃、珊瑚、琥珀、頗梨珠等，他的所有倉庫，都堆滿了這些珍寶。
【English Translation】 English version: 'It cannot be exhausted in countless kalpas.' Such people as these, are able to believe and understand. You should preach the 'Wonderful Dharma Lotus Flower Sutra' for them.」
The Fourth Chapter: Belief and Understanding of the Wonderful Dharma Lotus Flower Sutra
At that time, the Venerable Subhuti (foremost in understanding emptiness), Mahakatyayana (foremost in debate), Mahakasyapa (foremost in ascetic practices), and Mahamaugalyayana (foremost in supernatural powers), having heard from the Buddha the unprecedented Dharma, and that the World Honored One had bestowed the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon Sariputra (foremost in wisdom), they felt a rare and wonderful joy, and immediately rose from their seats, arranged their robes, bared their right shoulders, knelt on their right knees, single-mindedly joined their palms, bowed respectfully, and gazing up at the Buddha』s noble countenance, said to the Buddha: 「We are the leaders of the Sangha, and are all old and frail. We thought we had already attained Nirvana (extinction of suffering), and were incapable of further progress, and no longer sought Anuttara-samyak-sambodhi. When the World Honored One preached the Dharma in the past, we were present, but our bodies were weary and lax. We only thought of emptiness, signlessness, and non-action, and had no joy in the Bodhisattva practices—the play of supernatural powers, the purification of Buddha lands, and the salvation of sentient beings. Why is this so? The World Honored One caused us to leave the Three Realms (desire realm, form realm, formless realm) and attain the realization of Nirvana. Moreover, now that we are old and frail, we do not have a single thought of delight in the Buddha』s teachings on the Bodhisattva』s Anuttara-samyak-sambodhi. Now, before the Buddha, we have heard the prediction that the Sravakas (voice-hearers) will attain Anuttara-samyak-sambodhi, and our hearts are filled with great joy, and we have gained an unprecedented experience. We never thought that today, we would suddenly hear such a rare Dharma, and we feel deeply fortunate, having obtained great benefits, immeasurable treasures, which we have gained without seeking.
「World Honored One! We now wish to speak a parable to clarify this meaning. It is like a person who, when still young, abandoned his father and fled, living in other countries for a long time, perhaps ten, twenty, or even fifty years. Having grown up, he became very poor, and wandered everywhere seeking food and clothing. Gradually, he drifted back towards his own country. His father, who had been searching for his son, had not found him, and had settled in a city. His family was very wealthy, possessing immeasurable treasures—gold, silver, lapis lazuli, coral, amber, crystal, and so on. All his storehouses were filled with these treasures.
盈溢；多有僮僕、臣佐、吏民；象馬車乘，牛羊無數——出入息利，乃遍他國，商估賈客亦甚眾多。時貧窮子游諸聚落，經歷國邑，遂到其父所止之城。父每念子，與子離別五十餘年，而未曾向人說如此事，但自思惟，心懷悔恨，自念老朽，多有財物，金銀珍寶，倉庫盈溢；無有子息，一旦終沒，財物散失，無所委付。是以慇勤每憶其子，復作是念：『我若得子，委付財物，坦然快樂，無復憂慮。』
「世尊！爾時窮子傭賃展轉遇到父舍，住立門側。遙見其父、踞師子床，寶機承足，諸婆羅門、剎利、居士皆恭敬圍繞，以真珠瓔珞，價直千萬，莊嚴其身；吏民、僮僕，手執白拂，侍立左右。覆以寶帳，垂諸華幡，香水灑地，散眾名華，羅列寶物，出內取與，有如是等種種嚴飾，威德特尊。窮子見父有大力勢，即懷恐怖，悔來至此。竊作是念：『此或是王，或是王等，非我傭力得物之處。不如往至貧里，肆力有地，衣食易得。若久住此，或見逼迫，強使我作。』作是念已，疾走而去。
「時富長者于師子座，見子便識，心大歡喜，即作是念：『我財物庫藏，今有所付。我常思念此子，無由見之，而忽自來，甚適我願。我雖年朽，猶故貪惜。』即遣傍人，急追將還。爾時使者，疾走往捉。窮子驚愕，稱怨大喚
【現代漢語翻譯】 現代漢語譯本 『盈溢』，指財富充裕；『多有僮僕、臣佐、吏民』，指擁有眾多僕人、大臣和百姓；『象馬車乘，牛羊無數』，指擁有無數的大象、馬匹、車輛、牛羊；『出入息利，乃遍他國，商估賈客亦甚眾多』，指經商獲利，遍及他國，商人也很多。當時，一個貧窮的兒子在各個村落遊蕩，走遍各個城鎮，最終來到了他父親所在的城市。父親常常思念兒子，與兒子分別已經五十多年了，但從未向人提起此事，只是自己思量，心中充滿悔恨，心想自己年老體衰，擁有很多財富，金銀珠寶，倉庫堆滿，卻沒有兒子，一旦去世，財產就會散失，無人託付。因此，他殷切地思念著兒子，又想：『如果我能找到兒子，把財產託付給他，我就可以坦然快樂，不再憂慮。』 『世尊！』當時，這個窮困的兒子在打工的過程中輾轉來到了父親的宅邸，站在門邊。遠遠地看見他的父親，坐在獅子座上，腳下有寶座承托，周圍有婆羅門（古印度祭司）、剎利（古印度武士）、居士（在家信徒）恭敬地圍繞著，身上佩戴著價值千萬的珍珠瓔珞，僕人和侍從手持白拂，侍立在左右。上面覆蓋著寶帳，垂掛著各種華麗的幡旗，地上灑著香水，散落著各種名貴的花朵，陳列著各種寶物，進進出出，取用自如，有如此種種的莊嚴裝飾，威德極其尊貴。窮困的兒子看到父親如此有權勢，心中感到恐懼，後悔來到這裡。他暗自思量：『這個人或許是國王，或許是像國王一樣的人物，不是我這種打工的人可以待的地方。不如回到貧民區，在那裡可以盡力幹活，衣食也容易得到。如果在這裡久住，或許會被逼迫，強迫我做事情。』這樣想著，就趕緊跑開了。 『當時，富有的長者在獅子座上，看到兒子就認出來了，心中非常高興，立刻想到：『我的財物庫藏，現在有可以託付的人了。我常常思念這個兒子，沒有機會見到他，他竟然自己來了，真是太合我的心意了。我雖然年老，仍然很愛惜他。』於是就派身邊的人，趕緊把他追回來。當時，使者快速地去追趕。窮困的兒子驚慌失措，大聲呼喊抱怨。
【English Translation】 English version 'Overflowing' means abundant wealth; 'having many servants, ministers, and people' means possessing numerous servants, ministers, and subjects; 'elephants, horses, carriages, and countless cattle and sheep' means having countless elephants, horses, vehicles, cattle, and sheep; 'entering and exiting with profit, reaching other countries, and many merchants and traders' means doing business profitably, reaching other countries, and having many merchants. At that time, a poor son wandered through various villages and towns, eventually arriving at the city where his father lived. The father often thought of his son, having been separated for more than fifty years, but had never mentioned it to anyone, only pondering it himself, filled with regret, thinking that he was old and frail, possessed much wealth, gold, silver, and jewels, and overflowing warehouses, but had no son, and once he passed away, the wealth would be scattered, with no one to entrust it to. Therefore, he earnestly missed his son, and thought: 'If I could find my son, entrust the wealth to him, I could be at peace and happy, with no more worries.' 'World Honored One!' At that time, this poor son, while working odd jobs, happened to come to his father's mansion, standing by the gate. From afar, he saw his father, sitting on a lion throne, with a jeweled footrest, surrounded by Brahmins (ancient Indian priests), Kshatriyas (ancient Indian warriors), and householders, all respectfully surrounding him, adorned with pearl necklaces worth millions, with servants and attendants holding white whisks, standing on the left and right. Above was a jeweled canopy, with various ornate banners hanging down, the ground sprinkled with fragrant water, scattered with various precious flowers, and various treasures displayed, going in and out, taking and giving freely, with such various magnificent decorations, and extremely honored virtue. The poor son, seeing his father's great power and influence, felt fear in his heart, regretting coming here. He thought to himself: 'This person is perhaps a king, or someone like a king, not a place where someone like me, who works for a living, can stay. It would be better to return to the poor district, where I can work hard, and food and clothing are easy to obtain. If I stay here for long, I might be forced to do things.' Thinking this, he quickly ran away. 'At that time, the wealthy elder, on the lion throne, saw his son and recognized him, his heart filled with great joy, and immediately thought: 'My wealth and treasures, now have someone to entrust them to. I often think of this son, and have no opportunity to see him, but he has come on his own, which is exactly what I wished for. Although I am old, I still cherish him.' So he sent someone nearby to quickly chase after him and bring him back. At that time, the messenger quickly went to catch him. The poor son was startled and cried out in complaint.'
：『我不相犯，何為見捉？』使者執之愈急，強牽將還。於時窮子，自念無罪，而被囚執，此必定死；轉更惶怖，悶絕躄地。父遙見之，而語使言：『不須此人，勿強將來。以冷水灑面，令得醒悟，莫復與語。』所以者何？父知其子志意下劣，自知豪貴為子所難，審知是子而以方便，不語他人云是我子。使者語之：『我今放汝，隨意所趣。』窮子歡喜，得未曾有，從地而起，往至貧里、以求衣食。
「爾時長者將欲誘引其子而設方便，密遣二人，形色憔悴無威德者：『汝可詣彼，徐語窮子：「此有作處，倍與汝直。」窮子若許，將來使作。若言：「欲何所作？」便可語之：「雇汝除糞。我等二人亦共汝作。」』時二使人即求窮子，既已得之，具陳上事。
「爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，于窗牖中遙見子身，羸瘦憔悴，糞土塵坌，污穢不凈。即脫瓔珞、細軟上服、嚴飾之具，更著粗弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：『汝等勤作，勿得懈息。』以方便故，得近其子。后復告言：『咄，男子！汝常此作，勿復余去，當加汝價。諸有所須瓫器米麵鹽醋之屬，莫自疑難，亦有老弊使人須者相給，好自安意。我如汝父，勿復憂慮。所以者何？我年老
【現代漢語翻譯】 現代漢語譯本：『我沒有冒犯你，為什麼被抓？』使者抓他更緊，強行拉他回去。當時窮人家的孩子，心想自己無罪，卻被囚禁，這必定是死路一條；更加驚恐，昏厥倒地。父親遠遠地看見他，就對使者說：『不需要這個人，不要強行帶他來。用冷水潑他的臉，讓他醒過來，不要再和他說話。』為什麼呢？父親知道他的兒子志向低下，自知自己豪門貴族，兒子難以接受，確定他是自己的兒子，就用方便法門，不告訴別人說這是我的兒子。使者對他說：『我現在放你走，你隨意去哪裡吧。』窮人家的孩子很高興，感到從未有過，從地上起來，到貧民窟去，尋求衣食。 那時，長者想要引導他的兒子，就設定方便法門，秘密派遣兩個形色憔悴、沒有威嚴的人：『你們可以到他那裡，慢慢地告訴窮人家的孩子：「這裡有工作，給你的工錢加倍。」窮人家的孩子如果答應，就帶他來工作。如果問：「想做什麼工作？」就告訴他：「雇你清除糞便。我們兩個人也和你一起做。」』當時，兩個使者就去尋找窮人家的孩子，找到他之後，詳細地說明了上面的事情。 當時，窮人家的孩子先拿了工錢，就去清除糞便。他的父親看見兒子，既憐憫又感到奇怪。又過了幾天，在窗戶里遠遠地看見兒子的身體，瘦弱憔悴，身上沾滿了糞土灰塵，污穢不堪。就脫下瓔珞（一種頸飾）、柔軟的上等衣服、華麗的裝飾品，換上粗糙破舊骯髒的衣服，身上沾滿灰塵，右手拿著清除糞便的工具，樣子很害怕。告訴工人們：『你們努力工作，不要懈怠。』因為方便法門的緣故，得以接近他的兒子。後來又告訴他說：『喂，男子！你一直在這裡工作，不要再離開，我會給你加錢。所有需要的盆、碗、米、面、鹽、醋之類的東西，不要自己擔心，也有年老體弱的使喚人會給你提供，好好安心。我像你的父親一樣，不要再憂慮。為什麼呢？我年紀大了
【English Translation】 English version: 『I have not offended you, why am I being seized?』 The messenger held him even tighter, forcibly dragging him back. At that time, the poor man』s son thought to himself that he was innocent, yet he was being imprisoned, which would surely lead to his death; he became even more terrified, fainted, and collapsed to the ground. The father saw him from afar and said to the messenger, 『This person is not needed, do not forcibly bring him. Sprinkle cold water on his face to wake him up, and do not speak to him again.』 Why is that? The father knew that his son』s aspirations were low, and he knew that his own wealth and nobility were difficult for his son to accept. Having confirmed that he was his son, he used expedient means, not telling others that this was his son. The messenger said to him, 『I am now releasing you, go wherever you please.』 The poor man』s son was overjoyed, feeling something he had never experienced before. He rose from the ground and went to the poor neighborhood to seek food and clothing. At that time, the elder wanted to guide his son, so he set up expedient means, secretly sending two men who were haggard and without dignity: 『You may go to him and slowly tell the poor man』s son, 「There is work here, and your wages will be doubled.」 If the poor man』s son agrees, bring him to work. If he asks, 「What kind of work is it?」 then tell him, 「You will be hired to remove dung. We two will also work with you.」』 At that time, the two messengers sought out the poor man』s son, and having found him, they explained the above matters in detail. At that time, the poor man』s son first took his wages and then went to remove dung. His father saw his son, feeling both pity and strangeness. After a few more days, he saw his son』s body from afar through the window, thin and haggard, covered in dung and dust, filthy and unclean. He then took off his necklace (a type of neck ornament), soft upper garments, and ornate decorations, and put on coarse, worn, and dirty clothes, covered himself in dust, and held a dung-removing tool in his right hand, looking fearful. He told the workers, 『You must work diligently and not be lazy.』 Because of the expedient means, he was able to get close to his son. Later, he told him, 『Hey, man! You always work here, do not leave again, and I will increase your wages. All the things you need, such as basins, bowls, rice, flour, salt, and vinegar, do not worry about them yourself. There are also old and weak servants who will provide them for you. Be at ease. I am like your father, do not worry anymore. Why is that? I am old
大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如余作人。自今已后，如所生子。』即時長者、更與作字，名之為兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過是已后，心相體信，入出無難，然其所止猶在本處。
「世尊，爾時長者有疾，自知將死不久。語窮子言：『我今多有金銀珍寶，倉庫盈溢，其中多少、所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便為不異，宜加用心，無令漏失。』爾時窮子，即受教敕，領知眾物，金銀珍寶及諸庫藏，而無悕取一餐之意。然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子並會親族、國王、大臣、剎利、居士，皆悉已集，即自宣言：『諸君當知！此是我子，我之所生。于某城中、舍吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。』
「世尊！是時窮子聞父此言，即大歡喜，得未曾有，而作是念：『我本無心有所希求，今此寶藏自然而至。』
「世尊！大富長者則是如來，我等皆似佛子，如來常說
【現代漢語翻譯】 『你年紀輕輕，正值壯年，你工作時，從不偷懶、發怒、抱怨，我沒見過你像其他人那樣有這些惡習。從今以後，你就如同我親生的兒子一樣。』當時，長者就給他改了名字，稱他為兒子。那時，窮人雖然很高興有這樣的待遇，但仍然把自己看作是僱工**。因此，在二十年中，他一直被安排做清除糞便的工作。過了這段時間后，他們彼此信任，出入沒有障礙，但他仍然住在原來的地方。 『世尊，當時，長者生病了，知道自己將不久於人世。他告訴窮人說：『我現在有很多金銀珠寶，倉庫都滿了，其中有多少、應該給你多少，你都知道。我就是這個意思，你應該理解我的心意。為什麼呢？現在我和你，已經沒有區別了，你應該更加用心，不要讓它們丟失。』當時，窮人就接受了教誨，管理所有的財物，金銀珠寶和各種倉庫，但他沒有想過要拿走一餐飯的念頭。然而，他仍然住在原來的地方，卑微的心態也沒有改變。又過了一段時間，父親知道兒子的心意已經逐漸開朗，成就了遠大的志向，也鄙視自己以前的想法。臨終時，他命令兒子召集親戚、國王、大臣、剎帝利（Kshatriya，古印度社會中第二等級的武士和統治者）、居士，都到齊后，就公開宣佈：『各位請注意！這是我的兒子，我親生的。他在某城中，離開我逃走了，孤苦伶仃地辛苦了五十多年，他原來的名字是某某。我的名字是某甲，以前在本城裡憂愁地尋找他，忽然在這裡相遇。這確實是我的兒子，我確實是他的父親。現在我所有的一切財物，都是他的，以前的支出和收入，都是他知道的。』 『世尊！當時，窮人聽到父親這樣說，非常高興，感到前所未有，心裡想：『我本來沒有想過要得到什麼，現在這些寶藏自然而然地就來了。』 『世尊！大富長者就是如來（Tathagata，佛的稱號之一），我們都像佛子，如來常常說
【English Translation】 'You are young and strong, and when you work, you are never lazy, angry, or complaining. I have not seen you have any of these bad habits like other workers. From now on, you are like my own son.' At that time, the elder changed his name and called him his son. At that time, although the poor man was very happy with this treatment, he still regarded himself as a hired worker**. Therefore, for twenty years, he was always assigned to do the work of removing dung. After this period, they trusted each other, and there was no difficulty in coming and going, but he still lived in the same place. 'World Honored One, at that time, the elder became ill and knew that he would not live long. He told the poor man, 'I now have a lot of gold, silver, and treasures, and the warehouses are full. You know how much there is and how much should be given to you. This is what I mean, and you should understand my intention. Why? Now there is no difference between me and you. You should be more careful and not let them be lost.' At that time, the poor man accepted the teachings and managed all the property, gold, silver, treasures, and various warehouses, but he did not think of taking a single meal. However, he still lived in the same place, and his humble mentality had not changed. After a while, the father knew that his son's mind had gradually become open, that he had achieved great ambitions, and that he despised his previous thoughts. When he was about to die, he ordered his son to gather relatives, the king, ministers, Kshatriyas (Kshatriya, the second highest social class in ancient India, consisting of warriors and rulers), and lay people. When they were all gathered, he publicly announced: 'Everyone, please be aware! This is my son, whom I gave birth to. He left me and ran away in a certain city, and he has been suffering for more than fifty years. His original name was so-and-so. My name is so-and-so. I used to search for him in this city with worry, and suddenly I met him here. This is indeed my son, and I am indeed his father. Now all my property belongs to him. He knows all the previous expenses and income.' 'World Honored One! At that time, when the poor man heard his father say this, he was very happy and felt unprecedented joy. He thought, 'I never thought of getting anything, but now these treasures have come to me naturally.' 'World Honored One! The great wealthy elder is like the Tathagata (Tathagata, one of the titles of the Buddha), and we are all like the Buddha's sons. The Tathagata often says'
我等為子。世尊！我等以三苦故，于生死中受諸熱惱，迷惑無知，樂著小法。今日世尊令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。既得此已，心大歡喜，自以為足，而便自謂：『于佛法中勤精進故，所得弘多。』然世尊先知我等，心著弊欲，樂於小法，便見縱舍，不為分別：『汝等當有如來知見寶藏之分。』世尊以方便力，說如來智慧。我等從佛，得涅槃一日之價，以為大得；於此大乘，無有志求。我等又因如來智慧，為諸菩薩開示演說，而自於此無有志愿。所以者何？佛知我等心樂小法，以方便力、隨我等說；而我等不知真是佛子。今我等方知世尊，于佛智慧無所吝惜。所以者何？我等昔來真是佛子，而但樂小法，若我等有樂大之心，佛則為我說大乘法。於此經中唯說一乘，而昔于菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。是故我等，說本無心有所悕求。今法王大寶自然而至，如佛子所應得者皆已得之。」爾時摩訶迦葉欲重宣此義，而說偈言：
「我等今日， 聞佛音教， 歡喜踴躍， 得未曾有。 佛說聲聞， 當得作佛， 無上寶聚， 不求自得。 譬如童子， 幼稚無識， 舍父逃逝， 遠到他土， 周流諸國， 五十餘年。 其父憂念
【現代漢語翻譯】 現代漢語譯本：我們是佛的弟子。世尊！我們因為三苦（苦苦、壞苦、行苦）的緣故，在生死輪迴中遭受各種熱惱，迷惑無知，喜歡執著于小乘佛法。今天世尊讓我們思考，清除各種法義戲論的污垢，我們從中勤奮精進，得到了相當於涅槃一天的價值。得到這些后，內心非常歡喜，自認為已經足夠，於是就自以為是地說：『因為在佛法中勤奮精進的緣故，所以得到的很多。』然而世尊早就知道我們，內心執著于低劣的慾望，喜歡小乘佛法，就放任我們，不為我們分別說明：『你們應當有如來知見寶藏的份額。』世尊用方便之力，宣說如來的智慧。我們從佛那裡，得到涅槃一天的價值，就認為是大收穫；對於這大乘佛法，沒有追求的意願。我們又因為如來的智慧，為各位菩薩開示演說，而自己對於此卻沒有願望。這是為什麼呢？佛知道我們內心喜歡小乘佛法，用方便之力，順應我們而說；而我們不知道自己真是佛的兒子。現在我們才知道世尊，對於佛的智慧沒有吝惜。這是為什麼呢？我們過去以來真是佛的兒子，但只是喜歡小乘佛法，如果我們有喜歡大乘佛法的心，佛就會為我們說大乘佛法。在這部經中只說一乘佛法，而過去在菩薩面前，譭謗聲聞喜歡小乘佛法的人，然而佛實際上是用大乘佛法教化。因此我們說本來沒有心有所期望。現在法王的大寶自然而然地到來，就像佛的兒子所應當得到的都已經得到了。」當時摩訶迦葉想要再次宣說這個道理，就說了偈語： 『我們今天，聽聞佛的教誨，歡喜踴躍，得到了前所未有的。佛說聲聞，應當能夠成佛，無上的寶藏，不求自得。譬如一個孩子，年幼無知，捨棄父親逃走，遠到其他地方，周遊各國，過了五十多年。他的父親憂慮思念』
【English Translation】 English version: We are the disciples of the Buddha. World Honored One! Because of the three sufferings (suffering of suffering, suffering of change, suffering of conditioned existence), we endure various torments in the cycle of birth and death, confused and ignorant, clinging to the Hinayana (small vehicle) Dharma. Today, the World Honored One has made us contemplate, to remove the filth of all doctrinal debates, and through diligent effort, we have attained the value of one day of Nirvana. Having attained this, our hearts are greatly joyful, and we consider ourselves satisfied, saying: 『Because of our diligent effort in the Buddha's Dharma, we have gained much.』 However, the World Honored One knew long ago that our minds were attached to inferior desires, and that we were fond of the Hinayana Dharma, so he let us be, without explaining to us: 『You should have a share in the treasure of the Tathagata's (Buddha's) knowledge and vision.』 The World Honored One, through skillful means, expounded the wisdom of the Tathagata. We, from the Buddha, obtained the value of one day of Nirvana, and considered it a great gain; we had no aspiration for this Mahayana (great vehicle) Dharma. Furthermore, because of the Tathagata's wisdom, we expounded and explained it to the Bodhisattvas, but we ourselves had no aspiration for it. Why is this so? The Buddha knew that our minds were fond of the Hinayana Dharma, and through skillful means, spoke according to our inclinations; and we did not know that we were truly the Buddha's children. Now we know that the World Honored One has not been stingy with the Buddha's wisdom. Why is this so? We have been truly the Buddha's children since the past, but we were only fond of the Hinayana Dharma. If we had had a mind that was fond of the Mahayana Dharma, the Buddha would have spoken the Mahayana Dharma for us. In this sutra, only the One Vehicle is spoken of, and in the past, in front of the Bodhisattvas, those who were fond of the Hinayana Dharma were criticized, but the Buddha actually taught through the Mahayana Dharma. Therefore, we say that we originally had no desire or expectation. Now, the great treasure of the Dharma King has naturally arrived, and what the Buddha's children should receive has all been received.』 At that time, Mahakasyapa, wishing to reiterate this meaning, spoke in verse: 『Today, we have heard the Buddha's teachings, and we are joyful and elated, having obtained what we have never had before. The Buddha said that the Sravakas (voice-hearers) should be able to become Buddhas, the unsurpassed treasure, obtained without seeking. It is like a child, young and ignorant, who abandons his father and flees, going far away to other lands, wandering through various countries for more than fifty years. His father is worried and misses him.』
， 四方推求， 求之既疲， 頓止一城， 造立舍宅， 五欲自娛。 其家巨富， 多諸金銀、 車𤦲馬腦、 真珠琉璃； 像馬牛羊、 輦輿車乘； 田業僮僕、 人民眾多。 出入息利， 乃遍他國， 商估賈人、 無處不有。 千萬億眾， 圍繞恭敬， 常為王者， 之所愛念， 群臣豪族， 皆共宗重。 以諸緣故， 往來者眾， 豪富如是， 有大力勢。 而年朽邁， 益憂念子， 夙夜惟念， 死時將至。 癡子舍我， 五十餘年， 庫藏諸物， 當如之何？ 爾時窮子， 求索衣食， 從邑至邑、 從國至國。 或有所得， 或無所得， 飢餓羸瘦， 體生瘡癬。 漸次經歷， 到父住城， 傭賃展轉， 遂至父舍。 爾時長者， 于其門內， 施大寶帳， 處師子座； 眷屬圍繞， 諸人侍衛， 或有計算， 金銀寶物， 出內財產， 註記券䟽。 窮子見父 豪貴尊嚴， 謂是國王， 若是王等。 驚怖自怪， 何故至此。 覆自念言： 『我若久住， 或見逼迫， 強驅使作。』 思惟是已， 馳走而去， 借問貧里， 欲往傭作。
【現代漢語翻譯】 現代漢語譯本 四處尋找，尋找疲憊之後，便在一個城市停了下來，建造房屋，享受五欲之樂。他家非常富有，擁有大量的金銀、車磲（一種寶石）瑪瑙、珍珠琉璃；還有象、馬、牛、羊，以及各種車輛；田地產業、奴僕眾多，人口也很多。出入的利潤，遍佈其他國家，商人遍佈各地。成千上萬的人圍繞著他，恭敬地對待他，他常常被國王所愛戴，群臣和豪門都非常尊重他。因為這些緣故，來往的人很多，他非常富有，擁有強大的勢力。但是他年老體衰，更加擔憂自己的兒子，日夜思念，擔心自己死期將至。『癡兒離開我，已經五十多年了，我的庫藏財物，該怎麼辦呢？』當時，窮困的兒子，爲了尋求衣食，從一個城鎮到另一個城鎮，從一個國家到另一個國家。有時有所得，有時一無所獲，飢餓消瘦，身上長滿瘡癬。他逐漸地輾轉，來到了父親居住的城市，爲了找工作，輾轉到了父親的家。那時，長者在他的家門內，搭起巨大的寶帳，坐在獅子座上；眷屬圍繞著他，許多人侍衛著他，有的在計算金銀財寶，出入的財產，記錄賬目。窮困的兒子看到父親如此豪貴尊嚴，以為他是國王，或者是像國王一樣的人物。他驚恐地感到奇怪，自己為什麼會來到這裡。他反覆思量：『我如果在這裡久留，可能會被逼迫，強迫我做苦工。』這樣想著，他便跑開了，打聽貧民區，想要去那裡找工作。
【English Translation】 English version Searching in all directions, having grown weary from the search, he stopped in one city, built houses, and indulged in the five desires. His family was extremely wealthy, possessing vast amounts of gold and silver, carnelian (a type of gemstone), agate, pearls, and lapis lazuli; also elephants, horses, cattle, and sheep, as well as various vehicles; fields, properties, numerous servants, and a large population. The profits from his business extended to other countries, with merchants everywhere. Millions of people surrounded him, treating him with respect, he was often loved by the king, and ministers and powerful families all greatly respected him. Because of these reasons, many people came and went, he was very wealthy and possessed great power. However, as he grew old and frail, he became increasingly worried about his son, thinking of him day and night, fearing his own death was approaching. 'My foolish son has been gone for over fifty years, what will become of my storehouses of wealth?' At that time, the impoverished son, seeking food and clothing, traveled from town to town, from country to country. Sometimes he found something, sometimes nothing, he was hungry, emaciated, and covered in sores. Gradually, he wandered, arriving at the city where his father lived, and in search of work, he eventually reached his father's house. At that time, the elder had erected a large jeweled tent within his gate, and was seated on a lion throne; his family surrounded him, many people were attending to him, some were calculating gold and silver treasures, the incoming and outgoing properties, and recording the accounts. The impoverished son, seeing his father so wealthy and dignified, thought he was a king, or someone like a king. He was startled and wondered why he had come here. He thought to himself: 'If I stay here long, I might be forced, compelled to do hard labor.' Thinking this, he ran away, inquiring about the poor neighborhoods, wanting to go there to find work.
長者是時， 在師子座， 遙見其子， 默而識之。 即敕使者， 追捉將來。 窮子驚喚， 迷悶躄地： 『是人執我， 必當見殺， 何用衣食， 使我至此？』 長者知子， 愚癡狹劣， 不信我言， 不信是父。 即以方便， 更遣餘人， 眇目矬陋， 無威德者： 『汝可語之， 云當相雇， 除諸糞穢， 倍與汝價。』 窮子聞之， 歡喜隨來， 為除糞穢， 凈諸房舍。 長者于牖， 常見其子， 念子愚劣， 樂為鄙事。 於是長者， 著弊垢衣， 執除糞器， 往到子所， 方便附近， 語令勤作： 『既益汝價， 並涂足油， 飲食充足， 薦席厚暖。』 如是苦言： 『汝當勤作。』 又以軟語： 『若如我子。』 長者有智， 漸令入出， 經二十年， 執作家事。 示其金銀、 真珠頗梨； 諸物出入， 皆使令知。 猶處門外， 止宿草菴， 自念貧事： 『我無此物。』 父知子心， 漸已廣大， 欲與財物。 即聚親族、 國王大臣、 剎利居士。 於此大眾， 說是我子， 舍我他行， 經五十歲。 自見子來， 已二十年。
【現代漢語翻譯】 現代漢語譯本： 那時，長者正坐在獅子座上，遠遠地看見了他的兒子，他默默地認出了他。 他立刻命令使者去追捕他，把他帶過來。窮困的兒子驚恐地大叫，迷茫地癱倒在地：『這個人要抓我，肯定是要殺我，要衣食有什麼用，為什麼要讓我到這裡來？』 長者知道兒子愚癡、心胸狹隘，不相信他的話，也不相信他是自己的父親。 於是，他用了一個方便的方法，又派了其他人去，那些人是眇目（眼睛有殘疾）的、矮小的、沒有威嚴的人：『你們可以告訴他，說要僱傭他，讓他清除糞便污穢，會給他雙倍的工錢。』 窮困的兒子聽了，高興地跟著他們來了，為他們清除糞便污穢，打掃乾淨所有的房屋。 長者在窗戶邊，經常看到他的兒子，想到兒子愚蠢低下，喜歡做卑賤的事情。 於是，長者穿著破舊骯髒的衣服，拿著清除糞便的工具，走到兒子那裡，方便地接近他，告訴他要勤勞工作： 『既然給你增加了工錢，還給你塗抹腳油，飲食充足，床鋪厚實溫暖。』這樣苦口婆心地說：『你應當勤勞工作。』 又用溫和的語氣說：『你就像我的兒子一樣。』長者有智慧，逐漸讓兒子進出，經過二十年，讓他管理家裡的事務。 向他展示金銀、珍珠、琉璃等各種物品的出入，都讓他知道。兒子仍然住在門外，住在草棚里，自己想著貧窮的事情：『我沒有這些東西。』 父親知道兒子的心，漸漸地已經開闊了，想要把財物給他。於是召集親族、國王、大臣、剎利（武士階層）、居士（在家信徒）。 在這些人面前，說這是我的兒子，他離開我到外面流浪，已經五十年了。自從看到兒子回來，已經二十年了。
【English Translation】 English version: At that time, the elder was sitting on the lion's seat, and from afar he saw his son, and he silently recognized him. He immediately ordered messengers to pursue and bring him. The poor son cried out in alarm, confused and collapsing to the ground: 'This person is seizing me, surely to kill me, what use is clothing and food, why did they bring me here?' The elder knew that his son was foolish and narrow-minded, not believing his words, nor believing that he was his father. Therefore, he used an expedient method, and sent others, those who were one-eyed, short, and without dignity: 'You can tell him that he will be hired, to remove filth and excrement, and he will be given double wages.' The poor son, upon hearing this, happily followed them, removing filth and excrement, and cleaning all the houses. The elder, by the window, often saw his son, thinking of his son's foolishness and lowliness, enjoying doing lowly things. Therefore, the elder, wearing tattered and dirty clothes, holding tools for removing excrement, went to his son, conveniently approaching him, telling him to work diligently: 'Since your wages have been increased, and you are given oil for your feet, and food is plentiful, and the bedding is thick and warm.' He said with such earnestness: 'You should work diligently.' And with gentle words: 'You are like my son.' The elder, being wise, gradually allowed his son to come and go, and after twenty years, he let him manage the household affairs. He showed him the comings and goings of gold, silver, pearls, and crystal; he made him aware of all things. The son still lived outside the gate, in a grass hut, thinking of his poverty: 'I do not have these things.' The father knew his son's heart, that it had gradually broadened, and he wanted to give him his wealth. So he gathered his relatives, the king, ministers, Kshatriyas (warrior class), and householders. Before this assembly, he said, 'This is my son, who left me and wandered outside, for fifty years. Since seeing my son return, it has been twenty years.'
昔于某城， 而失是子， 周行求索， 遂來至此。 凡我所有， 舍宅人民， 悉以付之， 恣其所用。 子念昔貧， 志意下劣， 今于父所， 大獲珍寶， 並及舍宅、 一切財物。 甚大歡喜， 得未曾有。 佛亦如是， 知我樂小， 未曾說言： 『汝等作佛。』 而說我等， 得諸無漏， 成就小乘， 聲聞弟子。 佛敕我等， 說最上道， 修習此者， 當得成佛。 我承佛教， 為大菩薩， 以諸因緣、 種種譬喻、 若干言辭， 說無上道。 諸佛子等、 從我聞法， 日夜思惟， 精勤修習。 是時諸佛， 即授其記： 『汝于來世， 當得作佛。』 一切諸佛， 秘藏之法， 但為菩薩， 演其實事， 而不為我， 說斯真要。 如彼窮子、 得近其父， 雖知諸物， 心不希取。 我等雖說， 佛法寶藏， 自無志願， 亦復如是。 我等內滅， 自謂為足， 唯了此事， 更無餘事。 我等若聞， 凈佛國土， 教化眾生， 都無欣樂。 所以者何？ 一切諸法， 皆悉空寂， 無生無滅， 無大無小， 無漏無為。 如是思惟，
【現代漢語翻譯】 現代漢語譯本 過去在某個城市，我丟失了這個孩子，我四處奔波尋找，最終來到了這裡。 我所有的，包括房屋和人民，都全部交給他，任由他使用。 孩子因為過去貧窮，志向和心意都比較低下，現在在父親這裡，獲得了大量的珍寶，以及房屋、一切財物。 他非常高興，得到了從未有過的東西。 佛也像這樣，知道我喜歡小的，所以沒有說過：『你們將來會成佛。』 而是說我們得到了各種無漏的果位，成就了小乘的聲聞弟子。 佛命令我們說最上乘的道，修習這個道的人，將來會成佛。 我接受佛的教誨，爲了大菩薩，用各種因緣、種種譬喻、各種言辭，宣說無上的道。 各位佛子，從我這裡聽聞佛法，日夜思考，精勤修習。 這時，諸佛就給他們授記：『你將來會成佛。』 一切諸佛，秘密珍藏的佛法，只是爲了菩薩，才演說真實的情況，而不為我們，說這個真正的要義。 就像那個窮困的兒子，雖然靠近了他的父親，雖然知道父親的各種財物，心裡卻不希望得到。 我們雖然宣說佛法的寶藏，自己卻沒有志愿，也是這樣。 我們內心寂滅，自認為已經足夠，只瞭解這件事，沒有其他的事情了。 我們如果聽到要清凈佛的國土，教化眾生，都毫無欣喜和快樂。 這是為什麼呢？因為一切諸法，都是空寂的，沒有生滅，沒有大小，沒有有漏和無為。 像這樣思考，
【English Translation】 English version In the past, in a certain city, I lost this child. I searched everywhere, and eventually came here. All that I own, including houses and people, I have given entirely to him, to use as he pleases. The child, because of his past poverty, had low aspirations and intentions. Now, here with his father, he has obtained vast treasures, as well as houses and all kinds of wealth. He is extremely happy, having gained what he never had before. The Buddha is also like this, knowing that I enjoy small things, he never said: 『You will become Buddhas.』 Instead, he said that we have attained various undefiled states, and have become disciples of the Hearer Vehicle (Sravaka), of the Small Vehicle (Hinayana). The Buddha commanded us to speak of the supreme path, and those who practice this path will become Buddhas in the future. I accept the Buddha's teachings, and for the sake of the great Bodhisattvas, I use various causes and conditions, various metaphors, and various words to proclaim the unsurpassed path. All the Buddha's children, having heard the Dharma from me, contemplate day and night, and practice diligently. At that time, the Buddhas then bestow predictions upon them: 『You will become Buddhas in the future.』 All the Buddhas, the secret and treasured Dharma, only for the sake of the Bodhisattvas, do they explain the true situation, but not for us, do they speak of this true essence. Like that poor son, although he is close to his father, although he knows of his father's various possessions, he does not desire to obtain them in his heart. Although we proclaim the treasures of the Buddha's Dharma, we ourselves have no aspiration, and it is the same. Our minds are extinguished, we consider ourselves to be sufficient, we only understand this matter, and there is nothing else. If we hear of purifying the Buddha's land and teaching sentient beings, we have no joy or happiness at all. Why is this? Because all dharmas are empty and still, without arising or ceasing, without large or small, without defilement or non-action. Thinking in this way,
不生喜樂。 我等長夜， 于佛智慧， 無貪無著， 無復志願； 而自於法， 謂是究竟。 我等長夜， 修習空法， 得脫三界， 苦惱之患， 住最後身、 有餘涅槃。 佛所教化， 得道不虛， 則為已得， 報佛之恩。 我等雖為， 諸佛子等， 說菩薩法， 以求佛道； 而於是法， 永無愿樂。 導師見舍， 觀我心故， 初不勸進， 說有實利。 如富長者， 知子志劣， 以方便力， 柔伏其心， 然後乃付， 一切財物。 佛亦如是， 現希有事， 知樂小者， 以方便力， 調伏其心， 乃教大智。 我等今日， 得未曾有， 非先所望， 而今自得， 如彼窮子， 得無量寶。 世尊我今， 得道得果， 于無漏法， 得清凈眼。 我等長夜， 持佛凈戒， 始於今日， 得其果報， 法王法中， 久修梵行， 今得無漏， 無上大果。 我等今者， 真是聲聞， 以佛道聲， 令一切聞。 我等今者， 真阿羅漢， 于諸世間， 天人魔梵， 普于其中， 應受供養。 世尊大恩， 以希有事， 憐愍教化， 利益我等， 無量
【現代漢語翻譯】 現代漢語譯本 我們不曾產生喜悅和快樂。我們長久以來，對於佛的智慧，沒有貪戀和執著，也沒有進一步追求的意願；我們自己認為所修習的佛法，就是最終的境界。我們長久以來，修習空性之法，得以脫離欲界、色界、無色界這三界的苦惱，安住在最後一次的生命，證得有餘涅槃（涅槃：佛教術語，指解脫生死輪迴的境界）。佛陀的教化，使我們得道並非虛妄，這已經算是報答了佛的恩情。 我們雖然作為諸佛的弟子，也曾宣說菩薩的修行方法，以求證得佛道；但是對於這種法門，我們始終沒有願望和喜悅。導師（導師：指佛陀）觀察到我們的心意，所以最初沒有勸勉我們，說有真正的利益。就像富有的長者，知道自己的兒子志向低下，就用方便的方法，來柔和地調伏他的心，然後才把一切財物都交給他。 佛陀也是這樣，顯現稀有之事，知道我們喜歡小乘的境界，就用方便的方法，調伏我們的心，然後才教導我們大乘的智慧。我們今天，得到了前所未有的成就，不是我們先前所期望的，而是現在自己得到的，就像那個貧窮的兒子，得到了無量的珍寶。 世尊，我們現在，已經得道證果，對於無漏之法（無漏法：佛教術語，指沒有煩惱污染的清凈法），得到了清凈的智慧之眼。我們長久以來，持守佛陀的清凈戒律，今天才得到這樣的果報。在法王（法王：指佛陀）的教法中，長久地修行清凈的梵行，現在才得到無漏的、無上的大果。 我們現在，才是真正的聲聞（聲聞：佛教術語，指聽聞佛陀教法而修行證果的人），用佛陀的教法之聲，讓一切眾生都聽聞。我們現在，才是真正的阿羅漢（阿羅漢：佛教術語，指斷盡煩惱，不再受生死輪迴的聖者），在所有世間，包括天人、魔、梵天等，都應該接受供養。世尊的恩德廣大，用稀有的事蹟，憐憫教化，利益我們，無量無邊。
【English Translation】 English version We did not generate joy or happiness. For a long time, we had no greed or attachment to the Buddha's wisdom, nor did we have any further aspirations; we considered the Dharma we practiced to be the ultimate state. For a long time, we practiced the Dharma of emptiness, thus escaping the suffering of the three realms (desire realm, form realm, formless realm), and resided in our final life, attaining the Nirvana with remainder (Nirvana: Buddhist term, referring to the state of liberation from the cycle of birth and death). The Buddha's teachings have made our attainment of the path not in vain, and this is considered repaying the Buddha's kindness. Although we, as disciples of the Buddhas, have also proclaimed the practices of Bodhisattvas to seek the path of Buddhahood; yet, we have never had any desire or joy in this Dharma. The Teacher (Teacher: referring to the Buddha), observing our minds, did not initially encourage us, saying there was real benefit. Just like a wealthy elder, knowing his son's low aspirations, uses skillful means to gently subdue his heart, and then entrusts all his wealth to him. The Buddha is also like this, manifesting rare events, knowing that we are fond of the Hinayana (Hinayana: 'small vehicle', a term for early Buddhism) state, he used skillful means to subdue our minds, and then taught us the wisdom of the Mahayana (Mahayana: 'great vehicle', a term for later Buddhism). Today, we have attained unprecedented achievements, not what we had previously hoped for, but what we have now attained ourselves, like that poor son who obtained immeasurable treasures. World Honored One, we have now attained the path and its fruit, and have gained the pure eye of wisdom regarding the undefiled Dharma (undefiled Dharma: Buddhist term, referring to pure Dharma without the defilement of afflictions). For a long time, we have upheld the pure precepts of the Buddha, and only today have we received such a reward. In the Dharma of the Dharma King (Dharma King: referring to the Buddha), we have long practiced pure conduct, and now we have attained the undefiled, supreme great fruit. We are now truly Sravakas (Sravaka: Buddhist term, referring to those who attain enlightenment by hearing the Buddha's teachings), using the voice of the Buddha's Dharma to make all beings hear. We are now truly Arhats (Arhat: Buddhist term, referring to a saint who has extinguished all afflictions and is no longer subject to the cycle of birth and death), and in all the worlds, including gods, humans, demons, and Brahma, we should receive offerings. The World Honored One's great kindness, through rare events, compassionately teaches and benefits us, immeasurably.
億劫， 誰能報者。 手足供給， 頭頂禮敬， 一切供養， 皆不能報。 若以頂戴， 兩肩荷負， 于恒沙劫， 盡心恭敬； 又以美膳、 無量寶衣， 及諸臥具、 種種湯藥， 牛頭栴檀， 及諸珍寶， 以起塔廟， 寶衣布地。 如斯等事， 以用供養， 于恒沙劫， 亦不能報。 諸佛希有， 無量無邊， 不可思議， 大神通力， 無漏無為， 諸法之王。 能為下劣， 忍於斯事， 取相凡夫， 隨宜為說。 諸佛於法， 得最自在， 知諸眾生， 種種欲樂， 及其志力。 隨所堪任， 以無量喻， 而為說法。 隨諸眾生， 宿世善根， 又知成熟、 未成熟者， 種種籌量， 分別知已， 於一乘道、 隨宜說三。」
妙法蓮華經卷第二 大正藏第 09 冊 No. 0262 妙法蓮華經
妙法蓮華經卷第三
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
藥草喻品第五
爾時世尊告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉善說如來真實功德。誠如所言，如來複有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說
【現代漢語翻譯】 現代漢語譯本 即使經過億萬劫的時間，誰又能報答佛的恩德呢？用手腳侍奉，用頭頂禮拜，一切的供養，都不能報答。如果用頭頂戴著，兩肩扛著，在像恒河沙數一樣多的劫數里，盡心恭敬；又用美味佳餚、無量珍寶衣物，以及各種臥具、各種湯藥、牛頭栴檀（一種珍貴的香木），以及各種珍寶，用來建造佛塔廟宇，用珍寶衣物鋪地。像這樣的事情，用來供養，在像恒河沙數一樣多的劫數里，也不能報答佛的恩德。 諸佛是稀有難得的，具有無量無邊的、不可思議的大神通力量，是無漏無為的，是諸法之王。能夠爲了下劣的眾生，忍受這些事情，對於執著于表象的凡夫，隨其根性而說法。諸佛對於佛法，得到最自在的境界，知道各種眾生的種種慾望和喜好，以及他們的志向和力量。根據他們所能承受的程度，用無量的比喻，來為他們說法。根據各種眾生前世的善根，又知道哪些已經成熟、哪些尚未成熟，通過各種籌劃衡量，分別瞭解之後，對於唯一佛乘的道路，隨宜說三乘之法。
《妙法蓮華經》卷第二 大正藏第09冊 No. 0262 《妙法蓮華經》
《妙法蓮華經》卷第三
後秦龜茲國三藏法師鳩摩羅什奉詔譯
藥草喻品第五
這時，世尊告訴摩訶迦葉（佛陀十大弟子之一）以及各位大弟子：『好啊，好啊！迦葉你善於宣說如來真實的功德。確實像你所說，如來還有無量無邊阿僧祇（極大的數字單位）的功德，你們即使在無量億劫的時間裡說也說不完。迦葉！應當知道如來是諸法之王，如果有所說法』
【English Translation】 English version Even after billions of kalpas (eons), who can repay the Buddha's kindness? Serving with hands and feet, bowing with the head, all offerings, cannot repay. If one were to carry the Buddha on their head, bear them on both shoulders, for kalpas as numerous as the sands of the Ganges, with utmost reverence; and further, with delicious meals, countless precious garments, as well as various bedding, various medicinal soups, sandalwood from the ox's head (a precious fragrant wood), and various treasures, to build pagodas and temples, and spread the ground with precious garments. Such things, used for offerings, even for kalpas as numerous as the sands of the Ganges, cannot repay the Buddha's kindness. The Buddhas are rare and difficult to encounter, possessing immeasurable, boundless, inconceivable great supernatural powers, are free from outflows and non-action, and are the kings of all dharmas. They are able to endure these things for the sake of inferior beings, and for ordinary people who cling to appearances, they preach according to their capacities. The Buddhas, regarding the Dharma, have attained the most free state, knowing the various desires and pleasures of all beings, as well as their aspirations and strengths. According to what they can bear, they use countless metaphors to preach the Dharma to them. According to the good roots of various beings from past lives, and knowing which have matured and which have not, through various planning and measuring, after understanding separately, regarding the one vehicle path, they preach the three vehicles as appropriate.
'The Lotus Sutra', Volume Two Taisho Tripitaka Volume 09 No. 0262 'The Lotus Sutra'
'The Lotus Sutra', Volume Three
Translated by the Tripiṭaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty, under Imperial Decree
Chapter Five: The Parable of the Medicinal Herbs
At that time, the World Honored One said to Mahākāśyapa (one of the Buddha's ten great disciples) and all the great disciples: 'Excellent, excellent! Kāśyapa, you are skilled in proclaiming the true merits of the Tathāgata. Indeed, as you have said, the Tathāgata also has immeasurable, boundless, asamkhya (an extremely large number) of merits, which you could not exhaust even if you spoke for countless billions of kalpas. Kāśyapa! You should know that the Tathāgata is the king of all dharmas, and if there is anything to be said'
皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙；又于諸法究盡明瞭，示諸眾生一切智慧。
「迦葉！譬如三千大千世界，山川溪谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一云所雨，稱其種性而得生長華果敷實。雖一地所生，一雨所潤，而諸草木，各有差別。
「迦葉！當知如來亦復如是，出現於世，如大云起，以大音聲、普遍世界天、人、阿修羅，如彼大云遍覆三千大千國土。于大眾中、而唱是言：『我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法。如來於時，觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法，種種無量，皆令歡喜，快得善利。是諸眾生聞是
【現代漢語翻譯】 現代漢語譯本：這些說法都不是虛假的。對於一切法，佛以智慧和方便來演說，所說的法都能夠引導眾生到達一切智慧的境界。如來觀察並知曉一切諸法的最終歸宿，也知曉一切眾生內心深處的想法和行為，通達無礙；並且對於諸法徹底明瞭，向眾生展示一切智慧。 迦葉（佛陀弟子名）！譬如三千大千世界，山川溪谷土地所生長的花草樹木、叢林以及各種藥草，種類繁多，名稱和顏色各不相同。密佈的雲層覆蓋整個三千大千世界，同時降下雨水，雨水普遍滋潤萬物。花草樹木、叢林以及各種藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，各種樹木的大小，都根據各自的條件接受雨水的滋養。同一片云降下的雨水，根據它們的種類特性而得以生長，開花結果。雖然生長在同一片土地，被同一場雨水滋潤，但各種草木卻各有不同。 迦葉！你應該知道，如來也是如此，出現在世間，就像大云升起，以洪亮的聲音，普遍傳遍世界的天、人、阿修羅，就像那大云覆蓋三千大千國土。在眾人之中，宣說：『我是如來（佛的稱號）、應供（值得供養的人）、正遍知（完全正確的覺悟者）、明行足（智慧和行為都圓滿的人）、善逝（善於到達涅槃的人）、世間解（瞭解世間一切的人）、無上士（無與倫比的人）、調御丈夫（能夠調伏眾生的人）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人），我能使未被度化的人得到度化，使未理解的人得到理解，使未安穩的人得到安穩，使未涅槃的人得到涅槃，我如實知曉今生和來世。我是一切知者、一切見者、知道者、開道者、說道者，你們天、人、阿修羅等眾，都應當來到這裡，爲了聽聞佛法。』那時，無數千萬億種眾生來到佛陀面前聽法。如來那時，觀察這些眾生的根器利鈍、精進懈怠，根據他們所能接受的程度而為他們說法，種種無量，都使他們歡喜，快速獲得利益。這些眾生聽聞佛法后
【English Translation】 English version: These are not false. Regarding all dharmas, the Tathagata expounds them with wisdom and skillful means, and the dharmas they speak all lead to the stage of all-knowing wisdom. The Tathagata observes and knows the ultimate destination of all dharmas, and also knows the deep thoughts and actions of all sentient beings, understanding without obstruction; moreover, they have thoroughly understood all dharmas, and show all wisdom to sentient beings. Kasyapa (name of Buddha's disciple)! For example, in the three thousand great thousand worlds, the various plants, trees, forests, and herbs that grow on the mountains, rivers, valleys, and lands are of many kinds, with different names and colors. Dense clouds spread and cover the entire three thousand great thousand worlds, and at the same time, rain falls equally, and its moisture pervades everywhere. The plants, trees, forests, and herbs, with small roots, small stems, small branches, and small leaves, medium roots, medium stems, medium branches, and medium leaves, large roots, large stems, large branches, and large leaves, and trees of various sizes, all receive nourishment according to their respective conditions. The rain from the same cloud allows them to grow, blossom, and bear fruit according to their species. Although they grow on the same land and are nourished by the same rain, the various plants and trees are different from each other. Kasyapa! You should know that the Tathagata is also like this, appearing in the world like a great cloud rising, with a loud voice, spreading throughout the world to gods, humans, and asuras, just like that great cloud covering the three thousand great thousand lands. Among the multitude, they proclaim: 'I am the Tathagata (title of Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unexcelled one), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (world-honored one), I can liberate those who have not been liberated, enable those who have not understood to understand, enable those who are not at peace to be at peace, and enable those who have not attained Nirvana to attain Nirvana, I truly know this life and the next. I am the all-knowing one, the all-seeing one, the one who knows the path, the one who opens the path, the one who speaks the path, you gods, humans, asuras, and others, should all come here to listen to the Dharma.' At that time, countless millions of sentient beings come to the Buddha to listen to the Dharma. The Tathagata then observes the sharpness and dullness of these sentient beings' faculties, their diligence and laziness, and preaches the Dharma according to their capacity, in various immeasurable ways, making them all happy and quickly gaining benefits. These sentient beings, after hearing the Dharma,
法已，現世安隱，後生善處，以道受樂，亦得聞法。既聞法已，離諸障礙，于諸法中，任力所能，漸得入道。如彼大云，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。
「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持讀誦，如說修行，所得功德，不自覺知。所以者何？唯有如來知此眾生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。眾生住于種種之地，唯有如來如實見之，明瞭無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。
「汝等，迦葉！甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。」
爾時世尊欲重宣此義，而說偈言：
「破有法王， 出現世間， 隨眾生欲， 種種說法。 如來尊重， 智慧深遠， 久默斯要， 不務速說。 有智若聞， 則能信解； 無智疑悔， 則為永失。 是故迦葉！ 隨力為說， 以種種緣， 令得
【現代漢語翻譯】 現代漢語譯本 佛法已經傳授，（修行者）現世安穩，來世得生善處，通過佛法享受快樂，也能聽聞佛法。既然聽聞佛法，就能遠離各種障礙，在各種佛法中，儘自己所能，逐漸進入佛道。就像那巨大的雲朵，降雨於一切草木叢林和各種藥草，根據它們的種類特性，充分得到滋潤，各自得以生長。 『如來說法，只有一個相和一個味道——那就是：解脫相（vimoksha-lakshana，指從束縛中解脫的特徵）、離相（viraga-lakshana，指遠離貪慾的特徵）、滅相（nirodha-lakshana，指止息煩惱的特徵），最終達到一切種智（sarvajñāna，指佛陀所具有的對一切事物和現象的徹底、全面的智慧）。那些聽聞如來佛法的眾生，如果能夠受持讀誦，按照所說的去修行，所獲得的功德，自己並不能覺察知道。這是為什麼呢？只有如來才知道這些眾生的種類、相貌和體性，他們念什麼事、想什麼事、修什麼事，如何念、如何想、如何修，用什麼法念、用什麼法想、用什麼法修，用什麼法得到什麼法。眾生處於各種不同的境地，只有如來才能如實地見到，明瞭通達而沒有障礙。就像那些草木叢林和各種藥草等，自己並不知道自己是上等、中等還是下等。如來知道這是一種相一種味的佛法——那就是：解脫相、離相、滅相——最終達到涅槃（nirvana，指解脫生死輪迴的境界）常寂滅相（shanta-lakshana，指寂靜、安寧的特徵），最終歸於空（shunyata，指一切事物和現象的空性）。佛陀知道這些之後，觀察眾生的心意和慾望而加以護持，所以不立即為他們說一切種智。 『你們，迦葉（Kashyapa，佛陀的十大弟子之一）！真是非常稀有，能夠知道如來隨順眾生的根機而說法，能夠相信和接受。這是為什麼呢？諸佛世尊隨順眾生的根機而說法，是難以理解和難以知曉的。』 這時，世尊想要重申這個道理，就說了偈語： 『破除有法的法王（指佛陀），出現在世間，隨順眾生的慾望，宣說種種不同的佛法。如來是值得尊敬的，智慧深遠，長久以來默守這個重要的道理，不急於快速宣說。有智慧的人如果聽聞，就能相信和理解；沒有智慧的人就會疑惑後悔，那就永遠失去了（得度的機會）。所以，迦葉！要隨順眾生的能力為他們說法，用種種因緣，讓他們能夠得到（佛法的利益）。』
【English Translation】 English version The Dharma has been taught, (practitioners) are peaceful in this life, will be born in good realms in the next life, enjoy happiness through the Dharma, and can also hear the Dharma. Having heard the Dharma, they can be free from all obstacles, and in all Dharmas, to the best of their ability, gradually enter the path of the Dharma. It is like the great clouds, raining upon all the herbs, trees, forests, and various medicinal plants, according to their species and nature, fully receiving moisture, and each growing accordingly. 'The Tathagata teaches the Dharma with one characteristic and one taste—that is: the characteristic of liberation (vimoksha-lakshana, referring to the characteristic of being freed from bondage), the characteristic of detachment (viraga-lakshana, referring to the characteristic of being free from desire), and the characteristic of cessation (nirodha-lakshana, referring to the characteristic of stopping afflictions), ultimately reaching all-knowing wisdom (sarvajñāna, referring to the Buddha's complete and comprehensive wisdom of all things and phenomena). Those sentient beings who hear the Tathagata's Dharma, if they can uphold, recite, and practice as taught, the merits they obtain, they do not realize or know themselves. Why is this so? Only the Tathagata knows the species, appearances, and nature of these sentient beings, what they contemplate, what they think, what they practice, how they contemplate, how they think, how they practice, with what Dharma they contemplate, with what Dharma they think, with what Dharma they practice, and with what Dharma they obtain what Dharma. Sentient beings dwell in various different states, only the Tathagata can see them as they truly are, clearly and without obstruction. It is like those herbs, trees, forests, and various medicinal plants, which do not know whether they are of superior, middle, or inferior quality. The Tathagata knows that this is a Dharma of one characteristic and one taste—that is: the characteristic of liberation, the characteristic of detachment, the characteristic of cessation—ultimately reaching the state of Nirvana (nirvana, referring to the state of liberation from the cycle of birth and death), the characteristic of constant tranquility (shanta-lakshana, referring to the characteristic of peace and tranquility), and ultimately returning to emptiness (shunyata, referring to the emptiness of all things and phenomena). After knowing this, the Buddha observes the minds and desires of sentient beings and protects them, therefore not immediately teaching them all-knowing wisdom. 'You, Kashyapa (Kashyapa, one of the Buddha's ten great disciples)! It is very rare that you can know that the Tathagata teaches the Dharma according to the capacities of sentient beings, and that you can believe and accept it. Why is this so? The Buddhas, the World Honored Ones, teach the Dharma according to the capacities of sentient beings, which is difficult to understand and difficult to know.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Dharma King (referring to the Buddha) who breaks through the Dharma of existence, appears in the world, according to the desires of sentient beings, proclaims various different Dharmas. The Tathagata is worthy of respect, with profound and far-reaching wisdom, has long kept this important principle in silence, not rushing to proclaim it quickly. If those with wisdom hear it, they can believe and understand; those without wisdom will doubt and regret, and will then lose (the opportunity for liberation) forever. Therefore, Kashyapa! Teach the Dharma according to the abilities of sentient beings, using various causes and conditions, so that they can obtain (the benefits of the Dharma).'
正見。 迦葉當知！ 譬如大云， 起於世間， 遍覆一切； 慧云含潤， 電光晃曜， 雷聲遠震， 令眾悅豫。 日光掩蔽， 地上清涼， 叆叇垂布、 如可承攬。 其雨普等， 四方俱下， 流澍無量， 率土充洽。 山川險谷、 幽邃所生， 卉木藥草， 大小諸樹， 百穀苗稼， 甘蔗蒲萄， 雨之所潤， 無不豐足， 乾地普洽， 藥木並茂。 其云所出， 一味之水， 草木叢林， 隨分受潤。 一切諸樹， 上中下等， 稱其大小， 各得生長， 根莖枝葉， 華果光色， 一雨所及， 皆得鮮澤。 如其體相， 性分大小， 所潤是一， 而各滋茂。 佛亦如是， 出現於世， 譬如大云， 普覆一切。 既出於世， 為諸眾生， 分別演說， 諸法之實。 大聖世尊， 于諸天人、 一切眾中， 而宣是言： 『我為如來， 兩足之尊， 出於世間， 猶如大云， 充潤一切。 枯槁眾生， 皆令離苦， 得安隱樂—— 世間之樂， 及涅槃樂。 諸天人眾， 一心善聽， 皆應到此， 覲無上尊。』 我為世尊， 無能及者， 安隱
【現代漢語翻譯】 現代漢語譯本 正見（Samyag-dṛṣṭi，正確的見解）。 迦葉（Kāśyapa，佛陀的弟子之一）應當知道！ 譬如巨大的雲朵， 在世間升起，遍佈覆蓋一切；智慧之云蘊含滋潤， 電光閃耀，雷聲遠震，使眾生喜悅。 陽光被遮蔽，地上清涼，雲層濃密垂落， 彷彿可以承接攬取。雨水普遍平等，從四面八方降下， 傾注無量，遍佈大地。山川險谷、 幽深之處所生長的，花草樹木， 大小各種樹木， 百穀苗稼，甘蔗葡萄，被雨水滋潤， 沒有不豐盛充足的，乾旱的土地普遍得到滋潤，藥草樹木都茂盛生長。 云所降下的，是同一種味道的水，草木叢林， 隨著各自的本分接受滋潤。一切樹木， 上等、中等、下等， 按照它們的大小，各自得到生長，根莖枝葉， 花朵果實的光澤顏色，被同一場雨所滋潤，都變得鮮艷潤澤。 如同它們的形體相貌，性質和大小， 所受的滋潤是相同的，但各自茂盛生長。佛陀也是如此， 出現在世間，譬如巨大的雲朵，普遍覆蓋一切。 既然出現在世間，爲了一切眾生， 分別演說，諸法的真實。 大聖世尊，在諸天人、一切大眾之中， 宣說這些話：『我為如來（Tathāgata，佛的稱號），兩足之尊（指佛陀）， 出現在世間，猶如巨大的雲朵，滋潤一切。 使枯槁的眾生，都脫離痛苦，得到安穩快樂—— 世間的快樂，以及涅槃（Nirvāṇa，解脫）的快樂。諸天人眾， 一心好好聽，都應當來到這裡，覲見無上的尊者。』 我為世尊，沒有誰能比得上，安穩
【English Translation】 English version Right View (Samyag-dṛṣṭi). Kāśyapa (one of the Buddha's disciples), you should know! It is like a great cloud, arising in the world, covering everything; the cloud of wisdom contains moisture, lightning flashes, thunder roars afar, making beings joyful. The sunlight is obscured, the ground is cool, the dense clouds hang down, as if they could be grasped. The rain is universal and equal, falling from all four directions, pouring down immeasurably, filling the earth. Mountains, rivers, dangerous valleys, and the deep places where they grow, flowers, grasses, and trees, all kinds of trees, large and small, the hundred grains, seedlings, sugarcane, and grapes, are nourished by the rain, none are not abundant and sufficient, the dry land is universally moistened, and medicinal herbs and trees grow luxuriantly. What the cloud emits is water of the same flavor, and the forests of grasses and trees, receive moisture according to their respective capacities. All trees, the superior, the middling, and the inferior, according to their size, each grows, roots, stems, branches, and leaves, the luster and color of flowers and fruits, nourished by the same rain, all become fresh and glossy. Like their physical forms, their nature and size, the nourishment they receive is the same, yet each grows luxuriantly. The Buddha is also like this, appearing in the world, like a great cloud, universally covering everything. Having appeared in the world, for the sake of all beings, he separately expounds the truth of all dharmas (teachings). The Great Sage, the World Honored One, among all the gods, humans, and all the assembly, proclaims these words: 'I am the Tathāgata (the Buddha), the Honored One with Two Feet (referring to the Buddha), appearing in the world, like a great cloud, nourishing everything. Causing withered beings to all be free from suffering, and attain peaceful joy— worldly joy, and the joy of Nirvāṇa (liberation). All the gods and humans, listen attentively with one mind, all should come here, to pay homage to the unsurpassed Honored One.' I am the World Honored One, none can compare, peaceful
眾生， 故現於世。 為大眾說， 甘露凈法， 其法一味， 解脫涅槃。 以一妙音、 演暢斯義， 常為大乘， 而作因緣。 我觀一切， 普皆平等， 無有彼此， 愛憎之心。 我無貪著， 亦無限礙， 恒為一切， 平等說法。 如為一人， 眾多亦然， 常演說法， 曾無他事。 去來坐立， 終不疲厭， 充足世間， 如雨普潤。 貴賤上下， 持戒毀戒， 威儀具足， 及不具足， 正見邪見， 利根鈍根， 等雨法雨， 而無懈倦。 一切眾生， 聞我法者， 隨力所受， 住于諸地。 或處人天， 轉輪聖王， 釋梵諸王， 是小藥草。 知無漏法， 能得涅槃， 起六神通， 及得三明， 獨處山林， 常行禪定， 得緣覺證， 是中藥草。 求世尊處， 我當作佛， 行精進定， 是上藥草。 又諸佛子， 專心佛道， 常行慈悲， 自知作佛， 決定無疑， 是名小樹。 安住神通， 轉不退輪， 度無量億、 百千眾生， 如是菩薩， 名為大樹。 佛平等說， 如一味雨； 隨眾生性， 所受不同， 如彼草木， 所稟各異。
【現代漢語翻譯】 現代漢語譯本 爲了眾生，我才顯現於世。 為大眾宣說，甘露般的清凈佛法， 這佛法只有一個味道，那就是解脫和涅槃（Nirvana，佛教的最高境界）。 我用一種微妙的聲音，來闡述這個道理， 常常以大乘佛法（Mahayana，佛教的一個主要流派）作為因緣。 我觀察一切眾生，都平等無差別， 沒有彼此的分別，也沒有愛憎之心。 我沒有貪戀執著，也沒有任何障礙， 總是為一切眾生，平等地宣說佛法。 就像為一個人說法一樣，為眾多人說法也是如此， 我常常宣說佛法，從不去做其他的事情。 無論是行走、來去、坐立，我終不感到疲倦厭煩， 我的教誨充足世間，如同雨水普遍滋潤萬物。 無論是尊貴還是卑賤，地位高還是地位低， 無論是持戒還是毀戒， 無論是威儀具足還是不具足， 無論是正見還是邪見， 無論是根器銳利還是遲鈍， 我都平等地降下法雨，而沒有絲毫的懈怠。 一切眾生，凡是聽聞我佛法的人， 都根據自己的能力接受，安住于不同的修行階段。 或者處於人道和天道，成為轉輪聖王（Chakravartin，擁有統治世界的理想君主）， 或者成為釋（Shakra，帝釋天）梵（Brahma，大梵天）等諸王，這些是小藥草。 知道無漏之法（Anasrava-dharma，沒有煩惱的佛法），能夠得到涅槃， 生起六神通（Sadabhijna，佛教的六種超自然能力），以及得到三明（Trividya，佛教的三種智慧）， 獨自在山林中修行，常常進行禪定，得到緣覺（Pratyekabuddha，獨自覺悟者）的果位，這些是中藥草。 尋求世尊（Bhagavan，佛的尊稱）的教誨，發願將來成佛， 精進行持禪定，這些是上藥草。 還有那些佛子（Buddha-putra，佛的弟子）， 專心於佛道，常常行持慈悲， 自己知道將來必定成佛，對此決定無疑，這些叫做小樹。 安住于神通，轉動不退轉的法輪（Avivartika-chakra，永不退轉的佛法教義）， 度化無量億百千的眾生， 這樣的菩薩（Bodhisattva，發願成佛的修行者），叫做大樹。 佛平等地說法，就像降下同一種味道的雨水； 隨著眾生的根性不同，所接受的教誨也不同， 就像那些草木，所稟賦的各不相同。
【English Translation】 English version It is for the sake of sentient beings that I appear in the world. For the multitude, I preach the pure Dharma, like sweet dew, This Dharma has one flavor, which is liberation and Nirvana (the ultimate state of enlightenment). With one subtle sound, I expound this meaning, Always using the Great Vehicle (Mahayana, a major branch of Buddhism) as the cause and condition. I observe all beings, all are equal without distinction, There is no differentiation of self and other, nor any feelings of love or hatred. I have no attachment or clinging, nor any limitations, I always preach the Dharma equally for all beings. Just as I preach for one person, so it is for many, I constantly preach the Dharma, never doing anything else. Whether walking, coming, going, sitting, or standing, I never tire or weary, My teachings fill the world, like rain that universally nourishes all things. Whether noble or humble, high or low in status, Whether keeping the precepts or breaking them, Whether possessing proper conduct or not, Whether having right views or wrong views, Whether of sharp or dull faculties, I equally rain down the Dharma, without any weariness. All sentient beings, those who hear my Dharma, Receive according to their capacity, abiding in various stages of practice. Some are in the realms of humans and gods, becoming a Wheel-Turning King (Chakravartin, an ideal monarch who rules the world), Or becoming kings like Shakra (the lord of gods) and Brahma (the creator god), these are the small herbs. Knowing the undefiled Dharma (Anasrava-dharma, the Dharma free from defilements), able to attain Nirvana, Arousing the six supernormal powers (Sadabhijna, six supernatural abilities in Buddhism), and attaining the three kinds of knowledge (Trividya, three kinds of wisdom in Buddhism), Dwelling alone in the mountains and forests, constantly practicing meditation, attaining the realization of a Pratyekabuddha (a solitary enlightened one), these are the medium herbs. Seeking the teachings of the World Honored One (Bhagavan, an epithet of the Buddha), vowing to become a Buddha in the future, Diligently practicing meditation, these are the superior herbs. And also those Buddha-sons (Buddha-putra, disciples of the Buddha), Devoted to the path of the Buddha, constantly practicing loving-kindness and compassion, Knowing that they will certainly become Buddhas in the future, without any doubt, these are called small trees. Abiding in supernormal powers, turning the wheel of non-retrogression (Avivartika-chakra, the Dharma that never regresses), Liberating countless billions of sentient beings, Such Bodhisattvas (those who aspire to become Buddhas) are called great trees. The Buddha preaches equally, like rain of one flavor; According to the different natures of sentient beings, what they receive is different, Just like those grasses and trees, each has its own unique endowment.
佛以此喻， 方便開示， 種種言辭， 演說一法， 于佛智慧， 如海一渧。 我雨法雨， 充滿世間， 一味之法， 隨力修行。 如彼叢林， 藥草諸樹， 隨其大小， 漸增茂好。 諸佛之法， 常以一味， 令諸世間， 普得具足， 漸次修行， 皆得道果。 聲聞緣覺， 處於山林， 住最後身， 聞法得果， 是名藥草， 各得增長。 若諸菩薩， 智慧堅固， 了達三界， 求最上乘， 是名小樹， 而得增長。 復有住禪， 得神通力， 聞諸法空， 心大歡喜， 放無數光， 度諸眾生， 是名大樹， 而得增長。 如是迦葉！ 佛所說法， 譬如大云， 以一味雨， 潤於人華， 各得成實。 迦葉當知！ 以諸因緣、 種種譬喻， 開示佛道， 是我方便， 諸佛亦然。 今為汝等， 說最實事： 『諸聲聞眾， 皆非滅度。 汝等所行， 是菩薩道， 漸漸修學， 悉當成佛。』」
妙法蓮華經授記品第六
爾時世尊說是偈已，告諸大眾，唱如是言：「我此弟子摩訶迦葉，于未來世，當得奉覲三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣宣
【現代漢語翻譯】 現代漢語譯本 佛陀用這個比喻，方便地開示，用各種言辭，演說唯一的佛法，這佛陀的智慧，就像大海中的一滴水。我降下法雨，充滿世間，這唯一的佛法，讓眾生隨各自的能力修行。如同那片叢林，藥草和各種樹木，隨著它們的大小，逐漸生長茂盛。諸佛的佛法，總是以唯一的味道，讓世間眾生，普遍得到滿足，逐漸修行，都能證得道果。聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，靠自己覺悟的人），住在山林中，處於最後一生，聽聞佛法而證得果位，這就像藥草，各自得到增長。如果那些菩薩（bodhisattva，立志成佛的修行者），智慧堅固，了達三界（欲界、色界、無色界），追求最上乘的佛法，這就像小樹，而得到增長。還有那些住在禪定中，得到神通力的人，聽聞諸法皆空，心中非常歡喜，放出無數光明，度化眾生，這就像大樹，而得到增長。 就像這樣，迦葉（Kasyapa，佛陀的十大弟子之一）！佛陀所說的法，譬如大云，用唯一的雨水，滋潤人間的花朵，各自都能結成果實。迦葉應當知道！用各種因緣、各種比喻，開示佛道，這是我的方便法門，諸佛也是如此。現在為你們，說最真實的事情：『所有的聲聞眾，都不是真正的滅度。你們所修行的，是菩薩道，漸漸修學，最終都將成佛。』
《妙法蓮華經·授記品第六》
這時，世尊說完這偈頌后，告訴大眾，這樣說道：『我的弟子摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一），在未來世，將能奉見三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣泛宣揚'
【English Translation】 English version The Buddha used this metaphor, expediently revealing, with various words, expounding the one Dharma, this wisdom of the Buddha, is like a single drop in the ocean. I rain down the Dharma rain, filling the world, this one Dharma, allows beings to cultivate according to their abilities. Like that forest, herbs and various trees, according to their size, gradually grow lush. The Dharma of all Buddhas, always with one flavor, allows all beings in the world, to universally be satisfied, gradually cultivate, and all attain the fruit of the path. Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), dwelling in the mountains and forests, in their last life, hearing the Dharma and attaining the fruit, this is like herbs, each growing. If those Bodhisattvas (beings who aspire to Buddhahood), with firm wisdom, understanding the three realms (desire realm, form realm, formless realm), seeking the supreme vehicle, this is like small trees, and they grow. And those who dwell in meditation, attaining supernatural powers, hearing that all dharmas are empty, their hearts greatly rejoice, emitting countless lights, liberating beings, this is like large trees, and they grow. Just like this, Kasyapa (one of the ten great disciples of the Buddha)! The Dharma spoken by the Buddha, is like a great cloud, with one rain, nourishing the flowers of the human world, each able to bear fruit. Kasyapa should know! Using various causes and conditions, various metaphors, revealing the Buddha's path, this is my expedient means, all Buddhas are also like this. Now for you, I speak the most real thing: 'All the Sravaka assembly, are not truly extinguished. What you are practicing, is the Bodhisattva path, gradually cultivating, you will all become Buddhas.'
The Lotus Sutra, Chapter Six: Bestowal of Prophecy
At that time, after the World Honored One finished speaking this verse, he told the assembly, saying: 'My disciple Mahakasyapa (one of the ten great disciples of the Buddha), in the future, will be able to attend three million billion Buddhas, making offerings, respecting, honoring, praising, and widely proclaiming'
諸佛無量大法。于最後身，得成為佛，名曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不凈。其土平正，無有高下、坑坎堆阜。琉璃為地，寶樹行列，黃金為繩，以界道側，散諸寶華，周遍清凈。其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」
爾時世尊欲重宣此義，而說偈言：
「告諸比丘： 『我以佛眼， 見是迦葉， 于未來世， 過無數劫， 當得作佛。 而於來世， 供養奉覲， 三百萬億， 諸佛世尊。 為佛智慧， 凈修梵行。 供養最上， 二足尊已， 修習一切， 無上之慧。 于最後身， 得成為佛。 其土清凈， 琉璃為地， 多諸寶樹， 行列道側， 金繩界道， 見者歡喜。 常出好香， 散眾名華， 種種奇妙， 以為莊嚴。 其地平正， 無有丘坑。 諸菩薩眾， 不可稱計， 其心調柔， 逮大神通， 奉持諸佛， 大乘經典。 諸聲聞眾， 無漏後身， 法王之子， 亦不可計，
【現代漢語翻譯】 現代漢語譯本 諸佛擁有無量的大法。在最後一次投生時，他們會成佛，名為光明如來（意為帶來光明和智慧的覺悟者）、應供（意為值得接受供養的聖者）、正遍知（意為完全和正確地瞭解一切的覺悟者）、明行足（意為智慧和行為都圓滿的覺悟者）、善逝（意為善於到達涅槃的覺悟者）、世間解（意爲了解世間一切的覺悟者）、無上士（意為無與倫比的覺悟者）、調御丈夫（意為調伏眾生的覺悟者）、天人師（意為天人和人類的導師）、佛（意為覺悟者）、世尊（意為受世人尊敬的覺悟者）。他們的國度名為光德，所處的劫名為大莊嚴。佛的壽命為十二小劫，正法住世二十小劫，像法也住世二十小劫。國界裝飾得莊嚴美好，沒有污穢、瓦礫、荊棘、糞便等不凈之物。土地平坦，沒有高低、坑洼或土堆。地面是琉璃鋪成的，寶樹成行排列，用黃金做繩索來界定道路兩側，散佈著各種寶花，周圍都清凈無比。那個國度有無量千億的菩薩，還有無數的聲聞眾，沒有魔事發生。即使有魔和魔民，他們也會護持佛法。 那時，世尊想要重申這個道理，就說了以下偈語： 『告訴各位比丘：我以佛眼，看見這位迦葉（意為飲光，佛陀的弟子），在未來的世間，經過無數劫后，將會成佛。在未來的世間，他將供養奉覲三百萬億諸佛世尊。爲了佛的智慧，他將清凈地修行梵行。供養最上的二足尊（意為佛陀）后，他將修習一切無上的智慧。在最後一次投生時，他將成佛。他的國土清凈，以琉璃為地，有許多寶樹，排列在道路兩側，用金繩界定道路，看見的人都會歡喜。那裡常散發出美好的香氣，散佈著各種名貴的花朵，用種種奇妙的事物來裝飾。地面平坦，沒有丘陵和坑洼。菩薩眾的數量不可計數，他們的心性調柔，獲得了大神通，奉持諸佛的大乘經典。聲聞眾都是無漏的最後身，是法王（意為佛陀）之子，數量也無法計算。』
【English Translation】 English version The Buddhas possess immeasurable great Dharmas. In their final life, they attain Buddhahood, named Light Tathagata (meaning the enlightened one who brings light and wisdom), Arhat (meaning the worthy one who receives offerings), Samyaksaṃbuddha (meaning the fully and correctly enlightened one), Vidyācaraṇasaṃpanna (meaning the enlightened one perfect in wisdom and conduct), Sugata (meaning the enlightened one who has gone well to Nirvana), Lokavid (meaning the enlightened one who understands the world), Anuttara (meaning the unsurpassed enlightened one), Puruṣadamyasārathi (meaning the enlightened one who tames beings), Śāstādevamanuṣyāṇām (meaning the teacher of gods and humans), Buddha (meaning the enlightened one), and Bhagavan (meaning the world-honored enlightened one). Their country is named Light Virtue, and the kalpa is named Great Adornment. The Buddha's lifespan is twelve small kalpas, the True Dharma abides for twenty small kalpas, and the Semblance Dharma also abides for twenty small kalpas. The country is adorned with splendor, without any filth, rubble, thorns, or impure things like excrement. The land is flat, without any high or low places, pits, or mounds. The ground is made of lapis lazuli, with rows of precious trees, and golden ropes mark the sides of the roads, scattered with various precious flowers, making the surroundings pure and clean. That country has immeasurable billions of Bodhisattvas, and countless Shravakas, without any demonic events. Even if there are demons and demon people, they will protect the Buddha's Dharma. At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: 'Tell you, Bhikshus: With my Buddha eye, I see this Kasyapa (meaning drinking light, a disciple of the Buddha), in the future world, after countless kalpas, will attain Buddhahood. In the future world, he will make offerings and pay homage to three million billion Buddhas, World Honored Ones. For the wisdom of the Buddha, he will purely cultivate Brahma conduct. After making offerings to the supreme Two-Footed Honored One (meaning the Buddha), he will cultivate all unsurpassed wisdom. In his final life, he will attain Buddhahood. His land is pure, with lapis lazuli as the ground, with many precious trees, arranged along the sides of the roads, with golden ropes marking the roads, which those who see will rejoice. There, good fragrances are constantly emitted, scattering various precious flowers, using all kinds of wonderful things for adornment. The ground is flat, without hills or pits. The number of Bodhisattvas is immeasurable, their minds are gentle, they have attained great supernatural powers, and they uphold the Great Vehicle scriptures of the Buddhas. The Shravakas are all in their final bodies without outflows, they are the sons of the Dharma King (meaning the Buddha), and their number is also incalculable.'
乃以天眼， 不能數知。 其佛當壽， 十二小劫； 正法住世， 二十小劫； 像法亦住， 二十小劫。 光明世尊， 其事如是。』」
爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不暫舍，即共同聲而說偈言：
「大雄猛世尊， 諸釋之法王， 哀愍我等故， 而賜佛音聲。 若知我深心， 見為授記者， 如以甘露灑， 除熱得清涼。 如從饑國來， 忽遇大王膳， 心猶懷疑懼， 未敢即便食； 若復得王教， 然後乃敢食。 我等亦如是， 每惟小乘過， 不知當云何， 得佛無上慧。 雖聞佛音聲， 言我等作佛， 心尚懷憂懼， 如未敢便食； 若蒙佛授記， 爾乃快安樂。 大雄猛世尊， 常欲安世間， 愿賜我等記， 如饑須教食。」
爾時世尊知諸大弟子心之所念，告諸比丘：「是須菩提，于當來世，奉覲三百萬億那由他佛，供養恭敬，尊重讚歎，常修梵行，具菩薩道。于最後身、得成為佛，號曰名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名有寶。國名寶生。其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘
【現代漢語翻譯】 現代漢語譯本 用天眼也無法計算得知。 那位佛的壽命是十二小劫（小劫：時間單位），正法住世二十小劫，像法也住世二十小劫。 光明世尊的情況就是這樣。』
當時，大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）、須菩提（Subhūti，佛陀十大弟子之一）、摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一）等，都感到恐懼戰慄，一心合掌，瞻仰佛的尊容，眼睛不敢稍離，然後一起用偈頌說道：
『大雄猛的世尊，諸釋迦族的法王， 您爲了憐憫我們，而賜予我們佛的音聲。 如果知道我們內心的想法，見到您為我們授記， 就像用甘露灑在我們身上，消除熱惱得到清涼。 就像從飢餓的國家來，忽然遇到大王的盛宴， 心中仍然懷疑恐懼，不敢立刻就吃； 如果再得到大王的教導，然後才敢吃。 我們也是這樣，常常想到小乘的過失， 不知道應當如何，才能得到佛的無上智慧。 雖然聽到佛的聲音，說我們將來會成佛， 心中仍然懷著憂慮恐懼，就像不敢立刻就吃； 如果蒙佛授記，那時才感到快樂安穩。 大雄猛的世尊，常常想要安穩世間， 愿賜予我們授記，就像飢餓的人需要教導如何吃飯。』
當時，世尊知道各位大弟子的心中所想，告訴各位比丘：『這位須菩提，在未來的世間，將奉見三百萬億那由他（nayuta，數量單位，指極大的數目）佛，供養恭敬，尊重讚歎，常常修行梵行，具足菩薩道。在最後的一生，將得成佛，號為名相如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksaṃbuddha，正等覺）、明行足（Vidyācaraṇasaṃpanna，明行圓滿）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、調御丈夫（Puruṣadamyasarathi，調御丈夫）、天人師（Śāstādevamanuṣyāṇām，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavat，世尊）。劫名為有寶。國名為寶生。其國土平坦方正，以頗梨（sphatika，水晶）為地，寶樹莊嚴，沒有丘陵坑洼、沙礫、荊棘。
【English Translation】 English version Even with the heavenly eye, it cannot be known by counting. The lifespan of that Buddha will be twelve small kalpas (kalpa: a unit of time); the duration of the True Dharma will be twenty small kalpas; and the duration of the Semblance Dharma will also be twenty small kalpas. Such is the case with the World-Honored One of Light.』
At that time, Mahāmaudgalyāyana, Subhūti, Mahākātyāyana, and others, all trembled with fear, joined their palms together with one mind, gazed upon the honored countenance, not letting their eyes stray for a moment, and then together spoke in verse:
『O Great Heroic World-Honored One, the Dharma King of the Śākyas, Out of compassion for us, You bestow upon us the Buddha's voice. If You know our deepest thoughts, and see that You are giving us predictions, It is like being sprinkled with sweet dew, removing heat and gaining coolness. Like coming from a land of famine, suddenly encountering a great king's feast, The heart still doubts and fears, not daring to eat immediately; If one receives the king's instruction, then one dares to eat. We are also like this, always mindful of the faults of the Small Vehicle, Not knowing how we can obtain the Buddha's unsurpassed wisdom. Although we hear the Buddha's voice, saying that we will become Buddhas, Our hearts still harbor worry and fear, as if not daring to eat immediately; If we receive the Buddha's prediction, then we will be joyful and at peace. O Great Heroic World-Honored One, always desiring to bring peace to the world, We wish that You would grant us predictions, like the hungry needing to be taught how to eat.』
At that time, the World-Honored One, knowing the thoughts in the minds of the great disciples, told the bhikṣus (monks): 『This Subhūti, in the future world, will pay homage to three million billion nayutas (nayuta: a unit of number, indicating a very large number) of Buddhas, making offerings, showing respect, honoring, and praising them, always cultivating pure conduct, and fulfilling the Bodhisattva path. In his final life, he will attain Buddhahood, and will be named the Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksaṃbuddha (Samyaksaṃbuddha, Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Vidyācaraṇasaṃpanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well-Gone), Lokavid (Lokavid, Knower of the World), Anuttara (Anuttara, Unsurpassed), Puruṣadamyasarathi (Puruṣadamyasarathi, Tamer of Men), Śāstādevamanuṣyāṇām (Śāstādevamanuṣyāṇām, Teacher of Gods and Humans), Buddha (Buddha, Awakened One), and Bhagavat (Bhagavat, World-Honored One). The kalpa will be named Having Treasure. The country will be named Treasure-Born. Its land will be flat and even, with sphatika (sphatika, crystal) as its ground, adorned with jeweled trees, without hills, pits, gravel, or thorns.
、便利之穢，寶華覆地，周遍清凈。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，算數譬喻所不能知。諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空為眾說法，度脫無量菩薩及聲聞眾。」爾時世尊欲重宣此義，而說偈言：
「諸比丘眾， 今告汝等， 皆當一心， 聽我所說： 我大弟子， 須菩提者， 當得作佛， 號曰名相。 當供無數， 萬億諸佛， 隨佛所行， 漸具大道。 最後身得， 三十二相， 端正姝妙， 猶如寶山。 其佛國土， 嚴凈第一， 眾生見者， 無不愛樂， 佛于其中， 度無量眾。 其佛法中， 多諸菩薩， 皆悉利根， 轉不退輪， 彼國常以， 菩薩莊嚴。 諸聲聞眾， 不可稱數， 皆得三明， 具六神通， 住八解脫， 有大威德。 其佛說法， 現於無量， 神通變化， 不可思議。 諸天人民， 數如恒沙， 皆共合掌， 聽受佛語。 其佛當壽， 十二小劫， 正法住世， 二十小劫， 像法亦住， 二十小劫。」
爾時世尊復告諸比丘眾：「我今語汝，是大迦旃延，于當來世，以諸供
【現代漢語翻譯】 現代漢語譯本 其國土的便利之處在於沒有污穢，寶華覆蓋地面，周遍清凈。那裡的人民都居住在寶臺和精美的樓閣中。聲聞弟子數量無量無邊，無法用算數和譬喻來知曉。菩薩眾的數量更是無數千萬億那由他（極大的數量單位）。佛的壽命有十二小劫，正法住世二十小劫，像法也住世二十小劫。那位佛經常在虛空中為大眾說法，度脫無量的菩薩和聲聞眾。 這時，世尊爲了重申這個意義，就說了偈語： 『各位比丘，我現在告訴你們，你們都要一心一意，聽我所說：我的大弟子，須菩提（佛陀的十大弟子之一），將來會成佛，佛號名為名相。他將供養無數萬億諸佛，跟隨諸佛的修行，逐漸圓滿大道。最後身得三十二相（佛的三十二種殊勝的身體特徵），端正美好，猶如寶山。他的佛國土，莊嚴清凈第一，眾生見到，沒有不喜愛樂的。佛在那裡，度化無量眾生。他的佛法中，有很多菩薩，都具有銳利的根性，轉不退輪（永不退轉的修行）。那個國家常常以菩薩來莊嚴。聲聞眾的數量，不可稱數，都得到三明（宿命明、天眼明、漏盡明），具足六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），安住於八解脫（八種禪定境界），具有大威德。那位佛說法時，會顯現無量的神通變化，不可思議。諸天和人民，數量如恒河沙，都一起合掌，聽受佛的教誨。那位佛的壽命有十二小劫，正法住世二十小劫，像法也住世二十小劫。』 這時，世尊又告訴各位比丘：『我現在告訴你們，大迦旃延（佛陀的十大弟子之一），在未來世，會以各種供
【English Translation】 English version The convenience of that land lies in its lack of defilement, with jeweled flowers covering the ground, making it completely pure. The people there all dwell in jeweled platforms and exquisite pavilions. The number of Śrāvaka (hearer) disciples is immeasurable and boundless, beyond the comprehension of calculation and analogy. The number of Bodhisattvas is even more countless, numbering in the billions of nayutas (a large number unit). The Buddha's lifespan is twelve small kalpas, the Dharma will abide for twenty small kalpas, and the semblance Dharma will also abide for twenty small kalpas. That Buddha often teaches the Dharma in the void, liberating countless Bodhisattvas and Śrāvakas. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Monks, I now tell you, you should all be of one mind and listen to what I say: My great disciple, Subhuti (one of the Buddha's ten great disciples), will in the future become a Buddha, named 'Name and Form'. He will make offerings to countless billions of Buddhas, follow the practices of the Buddhas, and gradually perfect the Great Path. In his final life, he will attain the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), being upright and beautiful, like a jeweled mountain. His Buddha-land will be the most adorned and pure, and those who see it will all love and rejoice. The Buddha there will liberate countless beings. In his Dharma, there will be many Bodhisattvas, all with sharp roots, turning the wheel of non-retrogression (never regressing in their practice). That country is always adorned with Bodhisattvas. The number of Śrāvakas is incalculable, all having attained the three insights (knowledge of past lives, divine eye, and extinction of outflows), possessing the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), abiding in the eight liberations (eight meditative states), and possessing great power and virtue. When that Buddha teaches the Dharma, he will manifest immeasurable miraculous transformations, beyond comprehension. The gods and people, as numerous as the sands of the Ganges, will all join their palms together and listen to the Buddha's teachings. That Buddha's lifespan will be twelve small kalpas, the Dharma will abide for twenty small kalpas, and the semblance Dharma will also abide for twenty small kalpas.' At that time, the World Honored One again told the monks: 'I now tell you, Mahākātyāyana (one of the Buddha's ten great disciples), in the future, will use various offerings'
具，供養奉事八千億佛，恭敬尊重。諸佛滅后，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲，馬瑙、真珠、玫瑰、七寶合成，眾華、瓔珞、涂香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已后，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地，周遍清凈，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞眾及諸菩薩，無量萬億莊嚴其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」
爾時世尊欲重宣此義，而說偈言：
「諸比丘眾、 皆一心聽， 如我所說， 真實無異。 是迦栴延， 當以種種， 妙好供具， 供養諸佛。 諸佛滅后， 起七寶塔， 亦以華香， 供養舍利。 其最後身， 得佛智慧， 成等正覺。 國土清凈， 度脫無量， 萬億眾生， 皆為十方， 之所供養。 佛之光明， 無能勝者。 其佛號曰， 閻浮金光。 菩薩聲聞， 斷一切有， 無量無數， 莊嚴其國。
【現代漢語翻譯】 現代漢語譯本：他將供養奉事八千億佛，恭敬尊重。諸佛滅度后，他將各自建造塔廟，高千由旬（古印度長度單位，約合七公里），縱橫廣闊均為五百由旬，都用金、銀、琉璃、車磲（一種海貝）、瑪瑙、珍珠、玫瑰等七寶合成，用眾多的鮮花、瓔珞（用珠玉穿成的裝飾品）、涂香、末香、燒香、繒蓋（絲織的傘蓋）、幢幡等供養塔廟。此後，他還將供養二萬億佛，也像這樣。供養完這些佛后，他將具足菩薩道，最終成佛，佛號為閻浮那提金光如來（如來是佛的十大稱號之一）、應供（應受人天供養）、正遍知（對一切法普遍真實了知）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（修行達到最高境界的人）、調御丈夫（能調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛、世尊（世間最尊貴的人）。他的國土平坦方正，以頗梨（一種透明的寶石）為地，寶樹莊嚴，用黃金為繩索來界定道路兩側，美妙的鮮花覆蓋地面，周遍清凈，見到的人都歡喜。沒有四惡道——地獄、餓鬼、畜生、阿修羅道，有很多天人、聲聞眾（聽聞佛法而修行的人）以及諸菩薩，無量萬億的眾生莊嚴著他的國土。佛的壽命為十二小劫（佛教時間單位），正法住世二十小劫，像法也住世二十小劫。 那時，世尊想要重申這個意義，就說了偈語： 『各位比丘眾，都一心聽，就像我所說的，真實不虛。這位迦旃延（佛陀弟子名），將用種種美妙的供具，供養諸佛。諸佛滅度后，他將建造七寶塔，也用鮮花香料，供養舍利。他最後的身軀，將獲得佛的智慧，成就等正覺（佛的覺悟）。他的國土清凈，度脫無量萬億眾生，都為十方所供養。佛的光明，沒有誰能勝過。他的佛號叫做閻浮金光。菩薩和聲聞，斷除一切有（三界輪迴），無量無數，莊嚴他的國土。』
【English Translation】 English version: He will offer and serve eight billion Buddhas, with reverence and respect. After the extinction of these Buddhas, he will each build stupas and temples, a thousand yojanas (an ancient Indian unit of length, approximately seven kilometers) in height, and five hundred yojanas in width and breadth, all made of gold, silver, lapis lazuli, tridacna (a kind of sea clam), agate, pearls, rose quartz, and other seven treasures. He will use many flowers, necklaces, scented ointments, powdered incense, burning incense, silk canopies, banners, and flags to make offerings to the stupas and temples. After this, he will also offer to twenty billion Buddhas, in the same way. After making offerings to these Buddhas, he will fulfill the Bodhisattva path and finally become a Buddha, named Jambunada Golden Light Tathagata (Tathagata is one of the ten titles of a Buddha), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha, and Bhagavan (the Blessed One). His land will be flat and square, with crystal as the ground, adorned with jeweled trees, and golden ropes to define the sides of the roads. Beautiful flowers will cover the ground, everywhere pure and clean, and those who see it will be joyful. There will be no four evil paths—hell, hungry ghosts, animals, and asuras. There will be many gods, humans, Shravakas (those who hear and practice the Dharma), and Bodhisattvas, countless trillions of beings adorning his land. The Buddha's lifespan will be twelve small kalpas (a Buddhist unit of time), the Dharma will remain in the world for twenty small kalpas, and the semblance Dharma will also remain for twenty small kalpas. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'All you Bhikshus (monks), listen with one mind, as I have said, it is true and without error. This Katyayana (name of a disciple of the Buddha), will use various wonderful offerings, to make offerings to the Buddhas. After the extinction of the Buddhas, he will build seven-jeweled stupas, and also use flowers and incense, to make offerings to the relics. In his final body, he will attain the wisdom of the Buddha, and achieve Anuttara-samyak-sambodhi (perfect enlightenment). His land will be pure, liberating countless trillions of beings, and will be honored by all the ten directions. The Buddha's light, no one can surpass. His Buddha name will be Jambunada Golden Light. Bodhisattvas and Shravakas, will cut off all existence (the cycle of rebirth), countless and immeasurable, adorning his land.'
」
爾時世尊復告大眾：「我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重。諸佛滅后，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰、七寶合成，眾華、瓔珞、涂香、末香、燒香、繒蓋、幢幡，以用供養。過是已后，當復供養二百萬億諸佛，亦復如是。當得成佛，號曰多摩羅跋栴檀香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名喜滿，國名意樂。其土平正，頗梨為地，寶樹莊嚴，散真珠華，周遍清凈，見者歡喜。多諸天、人、菩薩、聲聞，其數無量。佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。」
爾時世尊欲重宣此義，而說偈言：
「我此弟子、 大目犍連， 舍是身已， 得見八千， 二百萬億， 諸佛世尊。 為佛道故， 供養恭敬， 于諸佛所， 常修梵行， 于無量劫， 奉持佛法。 諸佛滅后， 起七寶塔， 長表金剎， 華香伎樂， 而以供養， 諸佛塔廟。 漸漸具足， 菩薩道已， 于意樂國， 而得作佛。 號多摩羅， 栴檀之香。 其佛壽命， 二十四劫， 常為天人， 演說佛道。 聲聞無量
【現代漢語翻譯】 現代漢語譯本： 那時，世尊又告訴大眾：『我現在告訴你們，這位大目犍連，將以各種供品供養八千位佛，恭敬尊重他們。諸佛滅度后，他將各自建造佛塔廟宇，高一千由旬（古印度長度單位，約合今日7-11公里），縱橫寬廣都是五百由旬，全部用金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰和七寶合成，並用各種鮮花、瓔珞、涂香、末香、燒香、絲綢傘蓋、幢幡來供養。過了這些之後，他還將供養二百萬億位佛，也像這樣。他將成就佛果，佛號為多摩羅跋栴檀香如來（Tāmalapattra-candana-gandha Tathāgata，意為多摩羅葉栴檀香如來）、應供（Arhat，值得受供養者）、正遍知（Samyak-saṃbuddha，完全覺悟者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行者）、善逝（Sugata，善於去往涅槃者）、世間解（Lokavid，瞭解世間一切者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purusa-damya-sārathi，能調御眾生者）、天人師（Śāstā deva-manusyānām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬者）。他所處的劫名為喜滿，國名為意樂。那裡的土地平坦方正，以頗梨（一種透明的寶石）為地，寶樹莊嚴，散佈著珍珠花，周圍清凈，見到的人都歡喜。那裡有許多天人、菩薩、聲聞，數量無量。佛的壽命為二十四小劫，正法住世四十小劫，像法也住世四十小劫。』 當時，世尊爲了重申這個意義，說了偈語： 『我的這位弟子，大目犍連，捨棄這個身體后，將得見八千，以及二百萬億，諸佛世尊。爲了佛道，供養恭敬，在諸佛之處，常修梵行，在無量劫中，奉持佛法。諸佛滅度后，建造七寶塔，高聳金剎，用鮮花、香和音樂，來供養諸佛塔廟。漸漸具足菩薩道后，在意樂國，而得成佛。號為多摩羅，栴檀之香。其佛壽命，二十四劫，常為天人，演說佛道。聲聞無量。』
【English Translation】 English version: At that time, the World Honored One further addressed the assembly, saying: 'I now tell you, this Mahāmaudgalyāyana will use various offerings to make offerings to eight thousand Buddhas, respecting and honoring them. After these Buddhas have passed into parinirvana, he will erect stupas and temples for each of them, a thousand yojanas (an ancient Indian unit of distance, approximately 7-11 kilometers today) in height, and five hundred yojanas in width and breadth, all made of gold, silver, lapis lazuli, tridacna, agate, pearls, rose quartz, and the seven treasures. He will use various flowers, necklaces, scented ointments, powdered incense, burning incense, silk canopies, banners, and flags for offerings. After this, he will again make offerings to two million billion Buddhas, in the same manner. He will attain Buddhahood, and his name will be Tāmalapattra-candana-gandha Tathāgata (The Thus Come One of Sandalwood Fragrance of Tamala Leaf), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusa-damya-sārathi (Tamer of Men), Śāstā deva-manusyānām (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavat (World Honored One). The kalpa (eon) will be named Joyful Fulfillment, and the country will be named Delightful. The land there will be flat and even, with crystal as the ground, adorned with jeweled trees, scattered with pearl flowers, all around pure and clean, bringing joy to those who see it. There will be many gods, humans, Bodhisattvas, and Śrāvakas, countless in number. The Buddha's lifespan will be twenty-four small kalpas, the Dharma will abide for forty small kalpas, and the semblance Dharma will also abide for forty small kalpas.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'This disciple of mine, Mahāmaudgalyāyana, after abandoning this body, will see eight thousand, and two million billion, World Honored Buddhas. For the sake of the Buddha path, he will make offerings and show respect, in the presence of all the Buddhas, he will always cultivate pure conduct, and for countless kalpas, he will uphold the Buddha's Dharma. After the Buddhas have passed into parinirvana, he will erect seven-jeweled stupas, with tall golden finials, using flowers, incense, and music, to make offerings to the stupas and temples of the Buddhas. Gradually perfecting the Bodhisattva path, in the country of Delightful, he will attain Buddhahood. His name will be Tamala, the fragrance of sandalwood. The lifespan of that Buddha will be twenty-four kalpas, and he will always expound the Buddha path to gods and humans. The number of Śrāvakas will be immeasurable.'
， 如恒河沙， 三明六通， 有大威德。 菩薩無數， 志固精進， 于佛智慧， 皆不退轉。 佛滅度后， 正法當住， 四十小劫， 像法亦爾。 我諸弟子， 威德具足， 其數五百， 皆當授記。 于未來世、 鹹得成佛。 我及汝等， 宿世因緣， 吾今當說， 汝等善聽。」◎
妙法蓮華經化城喻品第七
佛告諸比丘：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。于汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？」
「不也，世尊！」
「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠，猶若今日。」
爾時世尊欲重宣此義，而說偈言：
「我念過去世， 無量無邊劫， 有佛兩足尊， 名大通智勝。
【現代漢語翻譯】 現代漢語譯本 如同恒河沙粒一樣眾多， 具備三明（宿命明、天眼明、漏盡明）和六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的神通，擁有巨大的威德。 菩薩的數量也無數， 他們意志堅定，精進修行，對於佛的智慧，都不會退轉。 佛陀滅度之後，正法將住世四十個小劫， 像法時期也如此。 我的弟子們，威德具足， 他們的數量有五百，都將得到授記， 在未來的世間，都將成就佛果。 我和你們，宿世有因緣， 我現在將要講述，你們仔細聽好。」
《妙法蓮華經·化城喻品第七》
佛陀告訴眾比丘：『在過去無量無邊不可思議阿僧祇劫（極長的時間單位）之前，那時有一尊佛，名為大通智勝如來（佛的十號之一，意為具有廣大神通智慧的覺悟者）、應供（值得受人供養）、正遍知（對一切法普遍如實知曉）、明行足（智慧和德行圓滿）、善逝（以智慧到達涅槃）、世間解（瞭解世間一切事理）、無上士（至高無上的人）、調御丈夫（能調御眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬的人）。他的國名叫好成，劫名叫大相。諸位比丘！那尊佛滅度以來，已經非常久遠了，譬如三千大千世界所有土地的微塵，假設有人把它們磨成墨，每經過東方一千個國土就點一下，點的大小如微塵，又經過一千個國土再點一下，這樣輾轉直到把所有的墨都用完。你們認為如何？這些國土，無論是算師還是算師的弟子，能夠計算出它們的邊際，知道它們的數量嗎？』
『不能，世尊！』
『諸位比丘！這個人所經過的國土，無論有點沒點，都磨成微塵，一微塵算作一劫；那尊佛滅度以來，又超過這個數量無量無邊百千萬億阿僧祇劫。我以如來的知見力，觀察那久遠的事情，就像發生在今天一樣。』
這時，世尊想要重申這個道理，就說了偈語：
『我憶念過去世，無量無邊劫之前， 有一尊佛，兩足尊（佛的尊稱），名為大通智勝。
【English Translation】 English version Like the sands of the Ganges River, Possessing the three insights (past lives, divine eye, and extinction of outflows) and the six supernormal powers (divine eye, divine ear, knowing others' minds, past lives, magical powers, and extinction of outflows), with great majestic virtue. The number of Bodhisattvas is also countless, Their will is firm, they are diligent in practice, and they will not regress from the Buddha's wisdom. After the Buddha's extinction, the True Dharma will abide for forty small kalpas, The semblance Dharma period will also be the same. My disciples, possessing majestic virtue, Their number is five hundred, and they will all receive predictions of Buddhahood, In the future world, they will all attain Buddhahood. The karmic connections between me and you all, I will now explain, you should listen carefully.』
The Lotus Sutra, Chapter 7: The Parable of the Phantom City
The Buddha told the Bhikshus: 『In the past, immeasurable, boundless, inconceivable asamkhya kalpas (extremely long periods of time) ago, there was a Buddha named Mahabhijna Jnanabhibhu Tathagata (one of the ten epithets of a Buddha, meaning the enlightened one with great supernatural wisdom), Arhat (worthy of offerings), Samyaksambuddha (perfectly and universally enlightened), Vidyacharana Sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (understanding of all worldly matters), Anuttara (supreme), Purushadamyasarathi (tamer of men), Shastha Devanam Manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (world-honored one). His country was named Good Accomplishment, and the kalpa was named Great Sign. Bhikshus! Since that Buddha's extinction, it has been extremely long. For example, if someone were to grind all the dust of the earth in the three thousand great thousand worlds into ink, and then make a dot, the size of a mote of dust, every thousand lands to the east, and then another dot after another thousand lands, and so on until all the ink was used up. What do you think? Could a mathematician or a mathematician's disciple calculate the boundaries of these lands and know their number?』
『No, World-Honored One!』
『Bhikshus! The lands that this person passed through, whether dotted or not, if all were ground into dust, with one mote of dust representing one kalpa; since that Buddha's extinction, it has been more than that number, immeasurable, boundless, hundreds of millions of asamkhya kalpas. With the power of the Tathagata's knowledge and vision, I observe that distant past as if it were today.』
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:
『I recall the past, immeasurable, boundless kalpas ago, There was a Buddha, the Honored One with two feet (an epithet of the Buddha), named Mahabhijna Jnanabhibhu.』
如人以力磨， 三千大千土， 盡此諸地種， 皆悉以為墨。 過於千國土， 乃下一塵點， 如是展轉點， 盡此諸塵墨。 如是諸國土， 點與不點等， 復盡末為塵， 一塵為一劫。 此諸微塵數， 其劫復過是， 彼佛滅度來， 如是無量劫。 如來無礙智， 知彼佛滅度， 及聲聞菩薩， 如見今滅度。 諸比丘當知！ 佛智凈微妙， 無漏無所礙， 通達無量劫。」
佛告諸比丘：「大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。爾時忉利諸天，先為彼佛于菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨眾天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養于佛，乃至滅度常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至於滅度亦復如是。
「諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨
【現代漢語翻譯】 現代漢語譯本 譬如有人用盡全力磨碎三千大千世界的泥土，把所有這些地方的土都磨成墨。 然後每經過一千個國土，就用墨點一下，這樣輾轉點下去，直到用完所有的墨。 這些國土，點過和沒點過的，都算作相等，再把這些國土都磨成微塵，一粒微塵算作一劫。 這些微塵的數量，所經歷的劫數還要超過這個數目，那位佛陀滅度以來，已經過了這樣無量無數的劫數。 如來以無礙的智慧，知道那位佛陀滅度的時間，以及聲聞（聽聞佛法而修行的人）和菩薩（發願救度眾生的人）的滅度，就像看到他們現在滅度一樣。 各位比丘（出家修行的佛教徒）應當知道！佛的智慧清凈微妙，沒有煩惱，沒有障礙，通達無量劫的事情。
佛告訴各位比丘：『大通智勝佛（過去佛名）的壽命有五百四十萬億那由他（極大的數字單位）劫。』這位佛陀最初在道場（佛陀修行的地方）打敗魔軍后，即將證得阿耨多羅三藐三菩提（無上正等正覺），但是諸佛的法（佛的教誨）沒有立刻顯現。 這樣經過一個小劫乃至十個小劫，他都結跏趺坐（佛教的一種坐姿），身心不動，但是諸佛的法仍然沒有顯現。當時忉利天（欲界第二天）的諸天，先為這位佛陀在菩提樹下鋪設獅子座，高一由旬（長度單位），佛陀將在這個座位上證得阿耨多羅三藐三菩提。 當他剛坐上這個座位時，諸梵天王（色界天的天王）降下各種天花，覆蓋百由旬的範圍，香風適時吹來，吹走枯萎的花，又降下新的花。這樣不停地持續了十個小劫，供養佛陀，乃至佛陀滅度時也一直降下這種花。四王天（欲界第一天）的諸天爲了供養佛陀，經常敲擊天鼓，其餘諸天演奏天樂，持續了十個小劫，直到佛陀滅度也是這樣。
『各位比丘！大通智勝佛經過十個小劫，諸佛的法才顯現，他才證得阿耨多羅三藐三菩提。』這位佛陀在未出家時，有十六個兒子，其中第一個兒子名叫智積。這些兒子各自擁有各種珍奇的玩物，聽到父親證得阿耨多羅三藐三菩提
【English Translation】 English version It is like a person using all their strength to grind the soil of the three thousand great thousand worlds, turning all the soil in these places into ink. Then, after passing through a thousand lands, they would make a dot with the ink. They would continue dotting in this way until all the ink was used up. These lands, whether dotted or not, are considered equal. Then, these lands are all ground into fine dust, and one dust particle is counted as one kalpa (an extremely long period of time). The number of these dust particles, and the kalpas that have passed, exceeds even this number. Since that Buddha's parinirvana (passing away), countless kalpas have passed. The Tathagata (Buddha) with unobstructed wisdom knows the time of that Buddha's parinirvana, as well as the parinirvana of the Sravakas (those who hear and practice the Dharma) and Bodhisattvas (those who aspire to save all beings), as if seeing their parinirvana right now. Monks, you should know! The Buddha's wisdom is pure and subtle, without defilements, without obstacles, and understands the events of countless kalpas.
The Buddha told the monks, 'The lifespan of the Great Universal Wisdom Excellence Buddha (a past Buddha) was five hundred forty million nayuta (an extremely large number) kalpas.' This Buddha, having defeated the demon army at the Bodhimanda (place of enlightenment), was about to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), but the Buddhadharma (teachings of the Buddha) did not immediately manifest. Thus, for one small kalpa, even up to ten small kalpas, he sat in the lotus position, his body and mind unmoving, but the Buddhadharma still did not manifest. At that time, the devas (gods) of Trayastrimsa Heaven (the second heaven of the desire realm) first prepared a lion seat under the Bodhi tree for that Buddha, one yojana (a unit of distance) high. The Buddha would attain Anuttara-samyak-sambodhi on this seat. As soon as he sat on this seat, the Brahma kings (kings of the form realm heavens) rained down various heavenly flowers, covering an area of one hundred yojanas. Fragrant winds came at the right time, blowing away the withered flowers and raining down new ones. This continued uninterrupted for ten small kalpas, offering to the Buddha, and even when the Buddha entered parinirvana, these flowers continued to rain down. The devas of the Four Heavenly Kings (the first heaven of the desire realm), in order to make offerings to the Buddha, constantly beat heavenly drums, and the other devas played heavenly music, continuing for ten small kalpas, and it was the same until the Buddha entered parinirvana.
'Monks! After ten small kalpas, the Buddhadharma manifested for the Great Universal Wisdom Excellence Buddha, and he attained Anuttara-samyak-sambodhi.' Before this Buddha left home, he had sixteen sons, the first of whom was named Jizhi. These sons each possessed various rare and precious playthings. Upon hearing that their father had attained Anuttara-samyak-sambodhi,
多羅三藐三菩提，皆舍所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及余百千萬億人民，皆共圍繞，隨至道場。咸欲親近大通智勝如來，供養恭敬，尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰：
「『大威德世尊， 為度眾生故， 于無量億劫， 爾乃得成佛， 諸愿已具足， 善哉吉無上。 世尊甚希有， 一坐十小劫， 身體及手足， 靜然安不動。 其心常惔怕， 未曾有散亂， 究竟永寂滅， 安住無漏法。 今者見世尊， 安隱成佛道， 我等得善利， 稱慶大歡喜。 眾生常苦惱， 盲瞑無導師， 不識苦盡道， 不知求解脫。 長夜增惡趣， 減損諸天眾， 從冥入于冥， 永不聞佛名。 今佛得最上、 安隱無漏道， 我等及天人， 為得最大利， 是故咸稽首、 歸命無上尊。』
「爾時十六王子偈贊佛已，勸請世尊轉於法輪，咸作是言：『世尊說法，多所安隱、憐愍、饒益諸天人民。』重說偈言：
「『世雄無等倫， 百福自莊嚴， 得無上智慧， 愿為世間說。 度脫於我等、 及諸眾生類， 為分別顯示，
【現代漢語翻譯】 現代漢語譯本 那些發了阿耨多羅三藐三菩提（無上正等正覺）心的王子們，都捨棄了自己所珍愛的一切，前往佛陀所在之處。他們的母親們哭泣著送別他們。他們的祖父轉輪聖王（統治世界的理想君主），與一百位大臣以及數以百千萬億計的人民，都一同圍繞著他們，跟隨他們來到道場。他們都想親近大通智勝如來（佛名），供養、恭敬、尊重和讚歎他。到達后，他們以頭面禮拜佛足，繞佛完畢，然後一心合掌，瞻仰世尊，並以偈頌說道： 『大威德的世尊啊，爲了度化眾生，您在無量億劫的時間裡，才最終成就佛果，所有的願望都已經圓滿具足，真是善哉，吉祥無上啊！世尊您真是非常稀有，一坐就是十小劫，身體和手足都靜止不動。您的心始終專注，從未有絲毫散亂，最終達到永恒寂滅的境界，安住在無漏的法中。如今見到世尊您，安穩地成就佛道，我們真是得到了極大的利益，稱慶歡喜。眾生常常處於苦惱之中，像盲人一樣沒有導師，不認識脫離痛苦的道路，不知道如何求解脫。他們長久地在惡道中增加，天上的眾生卻在減少，從黑暗走向更深的黑暗，永遠聽不到佛的名號。如今佛陀您證得了最上、安穩無漏的道，我們以及天人，都因此獲得了最大的利益，所以我們都稽首禮拜，歸命于無上的至尊。』 當時，十六位王子用偈頌讚嘆佛陀后，勸請世尊轉動法輪（宣說佛法），他們都說道：『世尊說法，能夠使諸天人民得到安穩、憐憫和饒益。』他們又重複說了偈頌： 『世間的雄者，無與倫比，以百福莊嚴自身，獲得了無上的智慧，愿您為世間宣說佛法。度脫我們以及一切眾生，為我們分別顯示，'
【English Translation】 English version Those princes who had set their minds on Anuttara-samyak-sambodhi (supreme perfect enlightenment), all relinquished their cherished possessions and went to where the Buddha was. Their mothers wept as they saw them off. Their grandfather, the Cakravartin king (ideal ruler of the world), along with a hundred ministers and hundreds of millions of people, all surrounded them and followed them to the Bodhimanda (place of enlightenment). They all wished to draw near to the Great Universal Wisdom Excellence Tathagata (name of a Buddha), to make offerings, pay respects, honor, and praise him. Having arrived, they bowed their heads to his feet, circumambulated the Buddha, and then, with their minds focused and palms joined, gazed upon the World-Honored One and spoke in verses: 'O World-Honored One of great power and virtue, for the sake of liberating sentient beings, you have spent countless eons to finally attain Buddhahood. All your vows have been fulfilled, how excellent, auspicious, and supreme! O World-Honored One, you are truly rare, sitting for ten small kalpas (eons) in one posture, your body and limbs remaining still and unmoving. Your mind is always focused, never scattered, ultimately reaching eternal quiescence, abiding in the undefiled Dharma. Now, seeing you, World-Honored One, peacefully attaining Buddhahood, we have gained great benefit, and we celebrate with great joy. Sentient beings are constantly suffering, like the blind without a guide, not knowing the path to the end of suffering, not knowing how to seek liberation. They increase in evil realms for long nights, while the heavenly beings decrease, going from darkness into deeper darkness, never hearing the name of the Buddha. Now that the Buddha has attained the supreme, peaceful, and undefiled path, we and the heavenly beings have gained the greatest benefit. Therefore, we all bow our heads and take refuge in the supreme honored one.' At that time, the sixteen princes, having praised the Buddha in verses, urged the World-Honored One to turn the Dharma wheel (teach the Dharma), all saying: 'World-Honored One, your teachings will bring peace, compassion, and benefit to all heavenly beings and people.' They repeated their verses: 'O Hero of the world, unparalleled, adorned with a hundred blessings, having attained supreme wisdom, we beseech you to preach the Dharma for the world. Liberate us and all sentient beings, and reveal to us the path,'
令得是智慧。 若我等得佛， 眾生亦復然。 世尊知眾生， 深心之所念， 亦知所行道， 又知智慧力， 欲樂及修福， 宿命所行業。 世尊悉知已， 當轉無上輪。』」
佛告諸比丘：「大通智勝佛得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界六種震動，其國中間幽冥之處，日月威光所不能照，而皆大明。其中眾生，各得相見，咸作是言：『此中雲何忽生眾生，又其國界、諸天宮殿、乃至梵宮，六種震動；大光普照，遍滿世界，勝諸天光。』
「爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍于常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾而說偈言：
「『我等諸宮殿， 光明昔未有， 此是何因緣， 宜各共求之。 為大德天生， 為佛出世間， 而此大光明， 遍照於十方。』
「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉
【現代漢語翻譯】 現代漢語譯本 『這使得我們擁有智慧。 如果我們能夠成佛，眾生也同樣可以。 世尊（佛的尊稱）知道眾生內心深處的想法， 也知道他們所修行的道路，以及他們的智慧力量， 他們的慾望和所修的福報，以及他們過去世所造的業。 世尊完全瞭解這些之後，就會轉動無上的法輪（佛法的傳播）。』
佛告訴眾比丘：『大通智勝佛（過去佛名）證得阿耨多羅三藐三菩提（無上正等正覺）時，十方各個五百萬億個佛世界都發生了六種震動，那些國土中間幽暗的地方，日月的光芒都無法照到，卻都變得非常明亮。其中的眾生，都能互相看見，都說：『這裡怎麼忽然出現了眾生，而且這個國界、諸天宮殿，乃至梵天宮殿，都發生了六種震動；巨大的光明普遍照耀，遍滿世界，勝過諸天的光芒。』
『那時，東方五百萬億個國土中，梵天宮殿的光明照耀，比平常更加明亮。諸梵天王各自想著：『現在宮殿的光明，是以前從未有過的。是因為什麼原因而出現這種現象呢？』這時，諸梵天王，就各自前往，共同商議此事。當時，他們之中，有一位大梵天王，名叫救一切，為諸梵眾說了偈語：
『我們這些宮殿，光明是以前沒有的， 這到底是什麼原因呢，應該各自去探求。 是爲了大德天人降生，還是爲了佛陀出世， 而出現這巨大的光明，普遍照耀十方。』
『那時，五百萬億個國土的諸梵天王，帶著他們的宮殿，各自用衣襟盛著天花，一同前往西方尋找這種現象的原因。他們看見大通智勝如來（過去佛名）在道場菩提樹下，坐在獅子座上，諸天、龍王、乾闥婆（天樂神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人非人等，恭敬地圍繞著他，並且看見十六位王子請佛轉
【English Translation】 English version 'This enables us to have wisdom. If we can attain Buddhahood, sentient beings can also do the same. The World Honored One (a title for the Buddha) knows the deep thoughts in the minds of sentient beings, also knows the paths they practice, as well as their power of wisdom, their desires and the merits they cultivate, and the karma they have created in past lives. After the World Honored One fully understands these, he will turn the unsurpassed Dharma wheel (the propagation of Buddhist teachings).'
The Buddha told the monks: 'When the Great Universal Wisdom Excellence Buddha (a past Buddha) attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment), five million billion Buddha worlds in each of the ten directions experienced six kinds of earthquakes. The dark places in the middle of those lands, where the light of the sun and moon could not reach, all became very bright. The sentient beings there could see each other and said: 「How did sentient beings suddenly appear here, and why did this land, the palaces of the heavens, and even the Brahma palaces, experience six kinds of earthquakes; a great light shines everywhere, filling the world, surpassing the light of the heavens?」'
'At that time, in the five million billion lands in the east, the light of the Brahma palaces shone, brighter than usual. The Brahma kings each thought: 「The light of the palaces now is something that has never happened before. What is the reason for this phenomenon?」 At that time, the Brahma kings went to each other and discussed this matter together. Among them, there was a Great Brahma King named Savior of All, who spoke a verse to the Brahma assembly:
'The light of our palaces, is something that has never been before, What is the reason for this, we should each seek it out. Is it for the birth of a great virtuous deva, or for the appearance of a Buddha in the world, that this great light appears, shining everywhere in the ten directions?'
'At that time, the Brahma kings of five million billion lands, together with their palaces, each used their robes to hold heavenly flowers, and together went to the west to seek the cause of this phenomenon. They saw the Great Universal Wisdom Excellence Tathagata (a past Buddha) under the Bodhi tree in the Bodhimanda, sitting on a lion seat, surrounded by devas, dragon kings, Gandharvas (heavenly musicians), Kinnaras (heavenly singers), Mahoragas (great serpent gods), humans and non-humans, all respectfully, and they saw the sixteen princes requesting the Buddha to turn
法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——其所散華如須彌山；並以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，愿垂納受。』時諸梵天王，即于佛前，一心同聲以偈頌曰：
「『世尊甚希有， 難可得值遇， 具無量功德， 能救護一切。 天人之大師， 哀愍於世間， 十方諸眾生， 普皆蒙饒益。 我等所從來， 五百萬億國， 舍深禪定樂， 為供養佛故。 我等先世福， 宮殿甚嚴飾， 今以奉世尊， 唯愿哀納受。』
「爾時諸梵天王偈贊佛已，各作是言：『唯愿世尊轉於法輪，度脫眾生，開涅槃道。』時諸梵天王，一心同聲而說偈言：
「『世雄兩足尊， 唯愿演說法， 以大慈悲力， 度苦惱眾生。』
「爾時大通智勝如來，默然許之。
「又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有。歡喜踴躍，生希有心，即各相詣，共議此事。時彼眾中有一大梵天王，名曰大悲，為諸梵眾而說偈言：
「『是事何因緣， 而現如此相？ 我等諸宮殿， 光明昔未有。 為大德天生？ 為
【現代漢語翻譯】 現代漢語譯本 法輪（佛法的教義）。當時，各位梵天王（色界天的統治者）向佛陀頂禮，繞佛百千圈，然後用天上的花朵散在佛陀身上——他們散的花朵像須彌山（佛教宇宙觀中的中心山）一樣高大；並且用花供養佛陀的菩提樹（佛陀悟道的那棵樹）——那棵菩提樹高十由旬（古印度長度單位）。供養花朵之後，他們各自將自己的宮殿獻給佛陀，並說道：『希望您能慈悲憐憫，利益我們。我們獻上的宮殿，希望您能接受。』當時，各位梵天王在佛陀面前，一心同聲地用偈頌說道： 『世尊您真是稀有難得，難以遇到， 具備無量的功德，能夠救護一切眾生。 您是天人和人類的大導師，慈悲憐憫世間， 十方所有的眾生，都普遍得到您的利益。 我們從遙遠的五百萬億個國土而來， 捨棄了深厚的禪定之樂，爲了供養佛陀的緣故。 我們前世的福報，使得宮殿非常莊嚴華麗， 現在將它們奉獻給世尊，希望您能慈悲接受。』 當時，各位梵天王用偈頌讚嘆佛陀之後，各自說道：『希望世尊您能轉動法輪（宣講佛法），度脫眾生，開啟涅槃（解脫）之道。』當時，各位梵天王，一心同聲地用偈頌說道： 『世間的雄偉，兩足的至尊，希望您能演說佛法， 用您的大慈悲力量，度脫苦惱的眾生。』 當時，大通智勝如來（佛陀的名號）默然地答應了。 又，各位比丘！東南方五百萬億國土的各位大梵天王，各自看到自己的宮殿光明照耀，這是以前從未有過的。他們歡喜踴躍，心中感到稀有，於是各自前往，共同商議此事。當時，他們之中有一位大梵天王，名叫大悲，為各位梵眾用偈頌說道： 『這是什麼因緣，而出現這樣的景象？ 我們各位的宮殿，光明是以前從未有過的。 難道是有大德天人降生？還是
【English Translation】 English version The Dharma wheel (the teachings of Buddhism). At that time, all the Brahma Kings (rulers of the Form Realm) bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers upon the Buddha—the flowers they scattered were as high as Mount Sumeru (the central mountain in Buddhist cosmology); and they also offered flowers to the Buddha's Bodhi tree (the tree under which the Buddha attained enlightenment)—that Bodhi tree was ten yojanas (an ancient Indian unit of length) high. After offering the flowers, they each presented their palaces to the Buddha, saying: 'May you have compassion and benefit us. We offer these palaces, may you accept them.' At that time, all the Brahma Kings, in front of the Buddha, with one mind and voice, spoke in verses: 'World Honored One, you are truly rare and difficult to encounter, Possessing immeasurable merits, able to protect all beings. You are the great teacher of gods and humans, compassionate to the world, All beings in the ten directions universally receive your benefit. We have come from five million billion lands, Having abandoned the joy of deep meditation, for the sake of offering to the Buddha. Our past merits have made our palaces very magnificent, Now we offer them to the World Honored One, may you compassionately accept them.' At that time, after the Brahma Kings praised the Buddha in verses, they each said: 'May the World Honored One turn the Dharma wheel (preach the Dharma), liberate beings, and open the path to Nirvana (liberation).' At that time, all the Brahma Kings, with one mind and voice, spoke in verses: 'The hero of the world, the supreme of the two-legged, may you expound the Dharma, With your great compassionate power, liberate suffering beings.' At that time, the Great Universal Wisdom Excellence Tathagata (a name of the Buddha) silently agreed. Furthermore, O Bhikkhus! The Great Brahma Kings of five million billion lands in the southeast, each saw their palaces shining with light, which had never happened before. They rejoiced and were filled with wonder, and so they went to each other to discuss this matter. At that time, among them was a Great Brahma King named Great Compassion, who spoke in verses to the Brahma assembly: 'What is the cause and condition for this phenomenon to appear? The light of our palaces is something that has never happened before. Is it because a great virtuous deva has been born? Or is it
佛出世間？ 未曾見此相， 當共一心求。 過千萬億土， 尋光共推之， 多是佛出世， 度脫苦眾生。』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來，處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，愿垂納受。』爾時諸梵天王即于佛前，一心同聲以偈頌曰：
「『聖主天中王， 迦陵頻伽聲， 哀愍眾生者， 我等今敬禮。 世尊甚希有， 久遠乃一現， 一百八十劫， 空過無有佛。 三惡道充滿， 諸天眾減少， 今佛出於世， 為眾生作眼。 世間所歸趣， 救護於一切， 為眾生之父， 哀愍饒益者。 我等宿福慶， 今得值世尊。』
「爾時諸梵天王偈贊佛已，各作是言：『唯愿世尊哀愍一切，轉於法輪，度脫眾生。』時諸梵天王，一心同聲而說偈言：
「『大聖轉法輪， 顯示諸法相， 度苦惱眾
【現代漢語翻譯】 現代漢語譯本 『佛陀出世了嗎？』 『我們從未見過這樣的景象，應當同心協力去探求。 穿過千萬億的國土，尋找光明並共同推測， 那裡多半是佛陀出世，爲了救度脫離苦難的眾生。』
『那時，五百萬億諸梵天王（梵天界的統治者）帶著他們的宮殿，各自用衣襟盛滿天上的鮮花，一同前往西北方去探尋這個景象。他們看見大通智勝如來（佛名），在菩提樹下的道場中，坐在獅子座上，諸天、龍王、乾闥婆（天上的樂神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人非人等，恭敬地圍繞著他，並且看見十六位王子請求佛陀轉法輪（宣講佛法）。當時，諸梵天王向佛陀頂禮，繞佛百千圈，然後將天上的鮮花散在佛陀身上——所散的鮮花如同須彌山（佛教中的聖山）一般，並用這些鮮花供養佛陀和菩提樹。供養鮮花后，他們各自將宮殿獻給佛陀，並說道：『唯愿您慈悲憐憫，利益我們。我們所獻上的宮殿，希望您能接受。』當時，諸梵天王在佛陀面前，一心同聲地用偈頌說道：
『聖主，天中之王，擁有迦陵頻伽（一種美妙的鳥）般的聲音， 慈悲憐憫眾生的人，我們現在恭敬地向您頂禮。 世尊您是如此稀有，經過久遠的時間才出現一次， 一百八十劫（佛教的時間單位）都空過，沒有佛陀出現。 三惡道（地獄、餓鬼、畜生）充滿苦難，諸天眾減少， 現在佛陀出現在世間，為眾生作眼睛。 您是世間所歸依之處，救護一切眾生， 是眾生的父親，慈悲憐憫並利益眾生。 我們宿世有福，今生才能遇到世尊。』
『當時，諸梵天王用偈頌讚嘆佛陀后，各自說道：『唯愿世尊慈悲憐憫一切眾生，轉動法輪，救度眾生。』當時，諸梵天王，一心同聲地用偈頌說道：
『大聖轉動法輪，顯示諸法的真相， 救度苦惱的眾生，』
【English Translation】 English version 'Has the Buddha appeared in the world?' 'We have never seen such a sight, we should seek it with one mind. Passing through billions of lands, seeking the light and jointly speculating, It is mostly the Buddha appearing in the world, to liberate suffering beings.'
'At that time, five hundred million billion Brahma Kings (rulers of the Brahma realm), together with their palaces, each filled their robes with heavenly flowers, and together went to the northwest to seek this sign. They saw the Great Universal Wisdom Excellence Tathagata (Buddha's name), in the Bodhi tree's (tree of enlightenment) place of enlightenment, sitting on a lion's seat, with gods, dragon kings, Gandharvas (heavenly musicians), Kinnaras (heavenly singers), Mahoragas (great serpent gods), humans and non-humans, respectfully surrounding him, and saw sixteen princes requesting the Buddha to turn the Dharma wheel (preach the Dharma). At that time, the Brahma Kings bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers on the Buddha—the scattered flowers were like Mount Sumeru (sacred mountain in Buddhism), and used these flowers to make offerings to the Buddha and the Bodhi tree. After offering the flowers, they each offered their palaces to the Buddha, and said: 'We only hope that you will have compassion and benefit us. We hope that you will accept the palaces we have offered.' At that time, the Brahma Kings, in front of the Buddha, with one mind and voice, spoke in verses:
'Holy Lord, King among the heavens, possessing the voice of a Kalavinka (a beautiful bird), One who has compassion for all beings, we now respectfully bow to you. World Honored One, you are so rare, appearing only once after a long time, One hundred and eighty kalpas (Buddhist unit of time) have passed in vain, without a Buddha appearing. The three evil paths (hell, hungry ghosts, animals) are full of suffering, the heavenly beings are decreasing, Now the Buddha appears in the world, to be the eyes for all beings. You are the refuge of the world, protecting all beings, You are the father of all beings, compassionate and beneficial to all. We have accumulated good fortune in past lives, and are able to meet the World Honored One in this life.'
'At that time, after the Brahma Kings praised the Buddha in verses, they each said: 'We only hope that the World Honored One will have compassion for all beings, turn the Dharma wheel, and liberate all beings.' At that time, the Brahma Kings, with one mind and voice, spoke in verses:
'Great Sage, turn the Dharma wheel, reveal the true nature of all dharmas, Liberate suffering beings,'
生， 令得大歡喜。 眾生聞此法， 得道若生天， 諸惡道減少， 忍善者增益。』
「爾時大通智勝如來默然許之。
「又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有。歡喜踴躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿有此光曜？』時彼眾中有一大梵天王，名曰妙法，為諸梵眾而說偈言：
「『我等諸宮殿， 光明甚威曜， 此非無因緣， 是相宜求之。 過於百千劫， 未曾見是相， 為大德天生？ 為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來，處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，愿垂納受。』爾時諸梵天王，即于佛前，一心同聲以偈頌曰：
「『世尊甚難見， 破諸煩惱者， 過百三十劫， 今乃得一見。 諸飢渴眾生， 以法雨充滿， 昔所未曾
【現代漢語翻譯】 現代漢語譯本 『使他們得到極大的歡喜。 眾生聽聞此法，若能得道，便如昇天一般， 各種惡道將會減少，而行善之人將會增多。』
「那時，大通智勝如來默然地認可了此事。
「還有，各位比丘！南方五百萬億國土的諸大梵王，各自見到自己的宮殿光明照耀，這是過去從未有過的景象。他們歡喜雀躍，心中生起稀有的想法，便各自前往彼此的宮殿，共同商議此事：『是什麼原因，使我們的宮殿有如此的光芒？』當時，他們之中有一位大梵天王，名叫妙法，為諸梵眾說偈語道：
『我們的宮殿，光明極其威嚴閃耀， 這絕非沒有原因，應當去探求其緣由。 經過百千劫的時間，從未見過這樣的景象， 是哪位大德天人降生？還是佛陀出世了？』
「當時，五百萬億諸梵天王帶著他們的宮殿，各自用衣襟盛滿天花，一同前往北方尋找這異象。他們見到大通智勝如來，正處於道場菩提樹下，坐在獅子座上，諸天、龍王、乾闥婆（Gandharva，天上的樂神）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，恭敬地圍繞著他，並且見到十六位王子正在請求佛陀轉法輪。當時，諸梵天王頭面禮拜佛陀，繞佛百千圈，隨即用天花散在佛陀身上——所散之花如須彌山一般，並以此供養佛陀和菩提樹。獻花供養完畢后，他們各自將宮殿奉獻給佛陀，並說道：『唯愿您慈悲憐憫，饒益我們。我們所獻的宮殿，希望您能接受。』當時，諸梵天王在佛陀面前，一心同聲地用偈語讚頌道：
『世尊極其難得一見，是能破除一切煩惱的人， 經過一百三十劫的時間，如今才得一見。 對於飢渴的眾生，以佛法甘露充滿他們， 這是過去從未有過的景象。
【English Translation】 English version 'Causing them to obtain great joy. If sentient beings hear this Dharma, they will attain the Way, like ascending to heaven, All evil paths will decrease, and those who practice good will increase.'
「At that time, the Tathagata Great Universal Wisdom Excellence silently approved of this.
「Furthermore, O Bhikshus! The Great Brahma Kings of five million billion lands in the south, each saw their palaces shining with light, which had never happened before. They rejoiced and were filled with rare thoughts, and they went to each other's palaces to discuss this matter: 『What is the reason that our palaces have such radiance?』 At that time, among them, there was a Great Brahma King named Wonderful Dharma, who spoke a verse to the Brahma assembly:
『Our palaces, their light is extremely majestic and radiant, This is definitely not without a cause, we should seek its reason. For hundreds of thousands of kalpas, we have never seen such a sight, Is it a great virtuous deva born? Or has a Buddha appeared in the world?』
「At that time, the five million billion Brahma Kings, together with their palaces, each filled their robes with heavenly flowers, and together went north to seek this phenomenon. They saw the Tathagata Great Universal Wisdom Excellence, who was under the Bodhi tree in the Bodhimanda, sitting on a lion's seat, surrounded by devas, dragon kings, Gandharvas (celestial musicians), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans and non-humans, all respectfully, and they saw the sixteen princes requesting the Buddha to turn the Dharma wheel. At that time, the Brahma Kings bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers on the Buddha—the scattered flowers were like Mount Sumeru, and they used them to make offerings to the Buddha and the Bodhi tree. After offering the flowers, they each offered their palaces to the Buddha, and said: 『We only hope that you will have compassion and benefit us. We offer these palaces, may you accept them.』 At that time, the Brahma Kings, in front of the Buddha, with one mind and voice, praised in verse:
『The World Honored One is extremely rare to see, one who can break all afflictions, After one hundred and thirty kalpas, we now get to see him. For the hungry and thirsty sentient beings, he fills them with the rain of Dharma, This is a sight that has never been seen before.』
見， 無量智慧者， 如優曇缽花， 今日乃值遇。 我等諸宮殿， 蒙光故嚴飾， 世尊大慈悲， 唯愿垂納受。』
「爾時諸梵天王偈贊佛已，各作是言：『唯愿世尊轉於法輪，令一切世間諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。』時諸梵天王，一心同聲以偈頌曰：
「『唯愿天人尊， 轉無上法輪， 擊于大法鼓， 而吹大法螺， 普雨大法雨， 度無量眾生。 我等咸歸請， 當演深遠音。』
「爾時大通智勝如來默然許之。西南方乃至下方，亦復如是。
「爾時上方五百萬億國土諸大梵王，皆悉自睹所止宮殿光明威曜，昔所未有。歡喜踴躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿，有斯光明？』時彼眾中有一大梵天王，名曰尸棄，為諸梵眾而說偈言：
「『今以何因緣， 我等諸宮殿， 威德光明曜， 嚴飾未曾有。 如是之妙相， 昔所未聞見， 為大德天生？ 為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來，處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等，恭敬圍繞，及見十
【現代漢語翻譯】 現代漢語譯本 『見到，擁有無量智慧的人， 如同優曇缽花（一種稀有的花），今日才得以值遇。 我們這些宮殿，蒙受光明而變得莊嚴華麗， 世尊您大慈大悲，只願您能垂憐納受。』 『這時，各位梵天王用偈頌讚嘆佛陀后，各自說道：『只願世尊您轉動法輪（佛法的教義），使一切世間的天人、魔、梵天、沙門（出家修行者）、婆羅門（古印度祭司），都能獲得安穩而得到解脫。』當時，各位梵天王，一心同聲地用偈頌說道： 『只願天人至尊，轉動無上的法輪， 敲響大法鼓，吹響大法螺， 普降大法雨，度化無量眾生。 我們都誠心歸請，請您宣講深遠的佛法。』 『這時，大通智勝如來（佛陀的名號）默然地答應了他們。西南方乃至下方的情況，也都是如此。 『這時，上方五百萬億國土的各位大梵天王，都看到自己所居住的宮殿光明威嚴，是以前從未有過的。他們歡喜雀躍，生起稀有的想法，就各自前往，共同商議此事：『因為什麼緣故，我們的宮殿，會有這樣的光明？』當時，他們之中有一位大梵天王，名叫尸棄（梵天王的名字），為各位梵眾說了偈頌： 『現在因為什麼緣故，我們這些宮殿， 威德光明閃耀，莊嚴華麗前所未有。 這樣的美妙景象，以前從未聽說見過， 是偉大的天神降生？還是佛陀出世了？』 『這時，五百萬億的各位梵天王和他們的宮殿一起，各自用衣襟盛著天花，一同前往下方尋找這種景象。他們見到大通智勝如來，在道場的菩提樹下，坐在獅子座上，諸天、龍王、乾闥婆（天上的樂神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人非人等，恭敬地圍繞著，並且看到十方世界
【English Translation】 English version 'Having seen the one of immeasurable wisdom, Like the udumbara flower (a rare flower), today we have the fortune to encounter. Our palaces, adorned by the light, are now magnificent, World Honored One, with your great compassion, we beseech you to accept our offerings.' 'At that time, the Brahma Kings, having praised the Buddha with verses, each said: 'We beseech the World Honored One to turn the Dharma wheel (the teachings of Buddhism), so that all beings in the world, including gods, demons, Brahmas, shramanas (ascetics), and Brahmins (ancient Indian priests), may attain peace and liberation.' Then, the Brahma Kings, with one mind and voice, spoke in verses: 'We beseech the Honored One of gods and humans, to turn the unsurpassed Dharma wheel, To strike the great Dharma drum, and blow the great Dharma conch, To universally rain down the great Dharma rain, and liberate countless beings. We all sincerely request, that you expound the profound Dharma.' 'At that time, the Great Universal Wisdom Excellence Tathagata (name of the Buddha) silently consented. The same was true for the southwest and even the lower directions.' 'At that time, the Great Brahma Kings of five million billion lands above, all saw that their palaces were shining with a majestic light, which had never happened before. They were joyful and elated, and had a rare thought, so they went to each other and discussed this matter: 'For what reason do our palaces have such light?' At that time, among them, there was a Great Brahma King named Shikhi (name of a Brahma King), who spoke a verse to the Brahma assembly: 'Now for what reason, do our palaces, Shine with majestic light, adorned in a way never seen before. Such a wondrous sight, never heard or seen before, Is it a great god born? Or is it the Buddha appearing in the world?' 'At that time, the five million billion Brahma Kings, together with their palaces, each filled their sleeves with heavenly flowers, and went together to the lower direction to seek this sign. They saw the Great Universal Wisdom Excellence Tathagata, under the Bodhi tree in the Bodhimanda, sitting on a lion throne, surrounded by gods, dragon kings, gandharvas (heavenly musicians), kinnaras (heavenly singers), mahoragas (great serpent gods), humans and non-humans, respectfully, and they saw the ten directions'
六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之花如須彌山，並以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，愿垂納受。』時諸梵天王，即于佛前，一心同聲以偈頌曰：
「『善哉見諸佛， 救世之聖尊， 能於三界獄， 勉出諸眾生。 普智天人尊， 哀愍群萌類， 能開甘露門， 廣度於一切。 于昔無量劫， 空過無有佛， 世尊未出時， 十方常闇冥， 三惡道增長， 阿修羅亦盛， 諸天眾轉減， 死多墮惡道。 不從佛聞法， 常行不善事， 色力及智慧， 斯等皆減少。 罪業因緣故， 失樂及樂想， 住于邪見法， 不識善儀則， 不蒙佛所化， 常墮于惡道。 佛為世間眼， 久遠時乃出， 哀愍諸眾生， 故現於世間。 超出成正覺， 我等甚欣慶， 及餘一切眾， 喜嘆未曾有。 我等諸宮殿， 蒙光故嚴飾， 今以奉世尊， 唯垂哀納受。 愿以此功德， 普及於一切， 我等與眾生， 皆共成佛道。』
「爾時五百萬億諸梵天王偈贊佛已，各白佛言：『唯愿
【現代漢語翻譯】 現代漢語譯本 六位王子請求佛陀轉法輪（Dharma wheel，佛法教義的象徵）。當時，諸位梵天王（Brahma Kings，佛教宇宙觀中色界天的統治者）頂禮佛陀，繞佛百千圈，然後用天上的花朵散在佛陀身上——散落的花朵如同須彌山（Mount Sumeru，佛教宇宙觀中的中心山）一般高大，並以此供養佛陀的菩提樹（Bodhi tree，佛陀悟道之樹）。供養花朵后，他們各自將自己的宮殿獻給佛陀，並說道：『懇請您慈悲憐憫，利益我們。我們所獻上的宮殿，希望您能接受。』當時，諸位梵天王在佛陀面前，一心同聲地用偈頌說道： 『善哉！見到諸佛，救世的聖尊，能從三界（Three Realms，佛教宇宙觀中的欲界、色界、無色界）的牢獄中，勉力救出所有眾生。 普智的天人尊者，憐憫一切眾生，能開啟甘露之門（Amrita gate，象徵永生和解脫的教義），廣度一切眾生。 在過去無量劫（Kalpa，佛教時間單位，極長的時間）中，空虛地度過，沒有佛陀出現，世尊（Bhagavan，佛陀的尊稱）未出世時，十方（Ten directions，指東、南、西、北、東南、西南、東北、西北、上、下）常常是黑暗的。 三惡道（Three Evil Paths，指地獄、餓鬼、畜生）增長，阿修羅（Asura，一種好戰的神）也興盛，諸天眾（Devas，天神）逐漸減少，死亡后大多墮入惡道。 不從佛陀聽聞佛法，常常做不善的事情，色力（Physical strength，身體的力量）和智慧，這些都減少。 因為罪業的因緣，失去了快樂和對快樂的嚮往，住在邪見（False views，錯誤的見解）的法中，不認識善的儀則，不蒙受佛陀的教化，常常墮入惡道。 佛陀是世間的眼睛，經過久遠的時間才出現，憐憫一切眾生，所以才顯現在世間。 超出一切，成就正覺（Enlightenment，覺悟），我們非常歡喜慶幸，以及其他一切眾生，都歡喜讚歎，從未有過。 我們所有的宮殿，因為蒙受佛光而莊嚴，現在獻給世尊，希望您慈悲接受。 愿以此功德，普及於一切，我們和眾生，都共同成就佛道（Buddhahood，成佛的境界）。』 當時，五百萬億諸位梵天王用偈頌讚嘆佛陀后，各自對佛陀說：『懇請您』
【English Translation】 English version The six princes requested the Buddha to turn the Dharma wheel (Dharma wheel, symbol of Buddhist teachings). At that time, the Brahma Kings (Brahma Kings, rulers of the Form Realm in Buddhist cosmology) bowed their heads to the Buddha, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers upon the Buddha—the scattered flowers were as large as Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), and they used these to make offerings to the Buddha's Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment). After offering the flowers, they each presented their palaces to the Buddha, saying: 'We beseech you to have compassion and benefit us. We hope you will accept the palaces we offer.' At that time, the Brahma Kings, in unison and with one mind, spoke the following verses before the Buddha: 'Well done! Seeing the Buddhas, the holy saviors of the world, who can strive to liberate all beings from the prison of the Three Realms (Three Realms, the Desire Realm, Form Realm, and Formless Realm in Buddhist cosmology). The wise and revered one of gods and humans, who has compassion for all living beings, can open the gate of Amrita (Amrita gate, symbolizing the teachings of immortality and liberation), and widely liberate all beings. In the past countless kalpas (Kalpa, a unit of time in Buddhism, an extremely long period), they passed in vain without a Buddha appearing. When the Bhagavan (Bhagavan, an honorific title for the Buddha) had not yet appeared, the ten directions (Ten directions, referring to east, south, west, north, southeast, southwest, northeast, northwest, above, and below) were often dark. The three evil paths (Three Evil Paths, referring to hell, hungry ghosts, and animals) increased, the Asuras (Asura, a type of warlike deity) also flourished, the Devas (Devas, gods) gradually decreased, and after death, many fell into evil paths. Not hearing the Dharma from the Buddha, they often do unwholesome deeds, and their physical strength (Physical strength, bodily power) and wisdom all decrease. Because of the causes and conditions of their sins, they lose happiness and the desire for happiness, dwell in the Dharma of false views (False views, incorrect opinions), do not recognize the rules of goodness, do not receive the Buddha's teachings, and often fall into evil paths. The Buddha is the eye of the world, appearing after a long time, having compassion for all living beings, and therefore manifesting in the world. Having transcended all, attaining enlightenment (Enlightenment, awakening), we are very happy and rejoice, and all other beings also rejoice and praise, which has never happened before. All our palaces are adorned because they have received the light of the Buddha. Now we offer them to the Bhagavan, hoping you will accept them with compassion. May this merit be extended to all, and may we and all beings together attain Buddhahood (Buddhahood, the state of becoming a Buddha).' At that time, five million billion Brahma Kings, after praising the Buddha with verses, each said to the Buddha: 'We beseech you'
世尊轉於法輪，多所安隱，多所度脫。』時諸梵天王而說偈言：
「『世尊轉法輪， 擊甘露法鼓， 度苦惱眾生， 開示涅槃道。 唯愿受我請， 以大微妙音， 哀愍而敷演， 無量劫習法。』
「爾時大通智勝如來，受十方諸梵天王及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及余世間所不能轉——謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。
「佛于天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，千萬億恒河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已后，諸聲聞眾無量無邊不可稱數。
「爾時十六王子——皆以童子出家而為沙彌，諸根通利，智慧明瞭，已曾供養百千萬億諸佛，凈修梵行，求阿耨多羅三藐三菩
【現代漢語翻譯】 現代漢語譯本：『世尊轉動法輪（佛陀的教誨），帶來許多安寧，度脫了許多眾生。』當時，諸位梵天王說了這樣的偈頌： 『世尊轉動法輪，敲響甘露法鼓（比喻佛法如甘露能滋潤眾生）， 度脫受苦惱的眾生，開示通往涅槃（解脫）的道路。 唯愿您接受我們的請求，用您偉大而微妙的聲音， 慈悲地敷演您在無量劫中所修習的佛法。』 『那時，大通智勝如來接受了十方諸梵天王和十六位王子的請求，立即三轉十二行法輪——這是沙門（出家修行者）、婆羅門（古印度祭司）、天、魔、梵（梵天）以及其他世間眾生都無法轉動的——即：這是苦，這是苦的根源（苦集），這是苦的止息（苦滅），這是通往苦止息的道路（苦滅道）；並且廣泛地宣說了十二因緣法——無明（對真理的無知）緣起行（身口意業），行緣起識（意識），識緣起名色（精神和物質），名色緣起六入（眼耳鼻舌身意六根），六入緣起觸（根境接觸），觸緣起受（感受），受緣起愛（渴愛），愛緣起取（執取），取緣起有（存在），有緣起生（出生），生緣起老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。 『佛陀在天人和大眾之中宣說此法時，有六百萬億那由他（極大的數字單位）人，因為不執著於一切法，從而在諸漏（煩惱）中獲得了解脫，都獲得了深妙的禪定，三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具足八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）。在第二、第三、第四次說法時，有千萬億恒河沙那由他等眾生，也因為不執著於一切法，從而在諸漏中獲得了解脫。從那以後，聲聞（聽聞佛法而修行的人）眾的數量無量無邊，不可計數。 『當時，十六位王子——都以童子的身份出家成為沙彌（出家男眾），諸根（眼耳鼻舌身意）通利，智慧明瞭，已經供養過百千萬億諸佛，清凈地修習梵行（清凈的行為），求證阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: 'The World Honored One turned the Dharma wheel (Buddha's teachings), bringing much peace and liberating many beings.' At that time, the Brahma Kings spoke these verses: 'The World Honored One turns the Dharma wheel, strikes the drum of sweet dew Dharma (a metaphor for the Dharma as sweet dew that nourishes beings), Liberating suffering beings, revealing the path to Nirvana (liberation). We beseech you to accept our request, with your great and subtle voice, Compassionately expound the Dharma you have cultivated for countless kalpas (eons).' 'At that time, the Great Universal Wisdom Excellence Tathagata, accepting the request of the Brahma Kings of the ten directions and the sixteen princes, immediately turned the twelve-spoked Dharma wheel three times—which neither Shramanas (ascetics), Brahmins (ancient Indian priests), gods, demons, Brahma (the creator god), nor other worldly beings could turn—namely: this is suffering, this is the origin of suffering (the accumulation of suffering), this is the cessation of suffering (the extinction of suffering), this is the path to the cessation of suffering (the path to the extinction of suffering); and extensively expounded the twelve links of dependent origination—ignorance (lack of understanding of the truth) conditions volitional actions, volitional actions condition consciousness, consciousness conditions name and form (mind and matter), name and form condition the six sense bases (eye, ear, nose, tongue, body, and mind), the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. When ignorance ceases, volitional actions cease; when volitional actions cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, lamentation, pain, grief, and despair cease.' 'When the Buddha was expounding this Dharma among the assembly of gods and humans, six million billion nayutas (extremely large numerical units) of people, because they did not cling to any dharma, attained liberation from all outflows (afflictions), all attained profound samadhi (meditative absorption), the three insights (knowledge of past lives, divine eye, and the extinction of outflows), the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of outflows), and were endowed with the eight liberations (liberation through contemplating external forms while having internal form perception, liberation through contemplating external forms while having no internal form perception, liberation through the body realizing and abiding in the pure liberation, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling). During the second, third, and fourth expounding of the Dharma, trillions of Ganges river sands of nayutas of beings also attained liberation from all outflows because they did not cling to any dharma. From then on, the number of Shravakas (those who hear the Dharma and practice) was immeasurable and countless.' 'At that time, the sixteen princes—all having left home as young boys and become Shramaneras (novice monks), with their faculties (eye, ear, nose, tongue, body, and mind) sharp and clear, their wisdom bright and clear, having already made offerings to hundreds of millions of billions of Buddhas, purely cultivating Brahma conduct (pure conduct), seeking Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
提——俱白佛言：『世尊！是諸無量千萬億大德聲聞，皆已成就。世尊亦當為我等說阿耨多羅三藐三菩提法，我等聞已，皆共修學。世尊！我等志願如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家。王即聽許。
「爾時彼佛，受沙彌請，過二萬劫已，乃於四眾之中說是大乘經，名『妙法蓮華』，教菩薩法，佛所護念。說是經已，十六沙彌為阿耨多羅三藐三菩提故，皆共受持，諷誦通利。說是經時，十六菩薩沙彌皆悉信受；聲聞眾中，亦有信解；其餘眾生千萬億種，皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已，即入靜室，住于禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各升法座，亦於八萬四千劫，為四部眾，廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。
「大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐，普告大眾：『是十六菩薩沙彌，甚為希有，諸根通利，智慧明瞭，已曾供養無量千萬億數諸佛。于諸佛所，常修梵行，受持佛智，開示眾生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人
【現代漢語翻譯】 現代漢語譯本：提——俱（指提婆達多）白佛言：『世尊！這些無量千萬億的大德聲聞，都已經成就了。世尊也應當為我們說阿耨多羅三藐三菩提（無上正等正覺）之法，我們聽聞之後，都一起修學。世尊！我們志願求得如來（佛的十號之一）的知見，內心深處的想法，佛自己是知道的。』當時，轉輪聖王（擁有統治世界的理想君主）所帶領的眾人中，有八萬億人，看到十六位王子出家，也請求出家。國王就允許了。 當時，那位佛，接受沙彌（佛教出家男子）的請求，過了二萬劫（極長的時間單位）之後，才在四眾（比丘、比丘尼、優婆塞、優婆夷）之中宣說這部大乘經典，名為『妙法蓮華』，教導菩薩（追求覺悟的修行者）之法，是佛所護念的。說完這部經后，十六位沙彌爲了阿耨多羅三藐三菩提的緣故，都一起受持，背誦通達。在說這部經的時候，十六位菩薩沙彌都完全信受；聲聞眾中，也有信解的；其餘眾生千萬億種，都產生了疑惑。佛說完這部經，在八千劫的時間裡沒有停止過。說完這部經后，就進入靜室，安住于禪定八萬四千劫。這時，十六位菩薩沙彌，知道佛進入靜室寂然禪定，各自升上法座，也在八萬四千劫的時間裡，為四部大眾，廣泛地解說分別《妙法蓮華經》。他們每一位都度化了六百萬億那由他（極大的數量單位）恒河沙數（極大的數量單位）的眾生，開示教導，令他們歡喜，使他們發起阿耨多羅三藐三菩提之心。 大通智勝佛（佛名）過了八萬四千劫之後，從三昧（禪定）中起身，前往法座安詳地坐下，普遍地告訴大眾：『這十六位菩薩沙彌，非常稀有，諸根（眼、耳、鼻、舌、身、意）通利，智慧明瞭，已經曾經供養過無量千萬億數的諸佛。在諸佛那裡，常常修習梵行（清凈的行為），受持佛的智慧，開示眾生，使他們進入其中。你們都應當常常親近並供養他們。這是為什麼呢？如果聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）以及諸菩薩，能夠相信這十六位菩薩所說的經法，受持而不毀壞的，這個人』
【English Translation】 English version: Then, Ti—Kū (referring to Devadatta) said to the Buddha: 『World Honored One! These immeasurable millions of great Arhats (worthy ones), have all achieved enlightenment. The World Honored One should also speak the Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment) for us, and after hearing it, we will all practice and learn together. World Honored One! We aspire to attain the Tathagata』s (one of the ten epithets of a Buddha) knowledge and vision, and the Buddha himself knows our deepest thoughts.』 At that time, among the multitude led by the Holy King who Turns the Wheel (an ideal monarch who rules the world), eighty million people, seeing the sixteen princes renounce their homes, also requested to do so. The king then granted their request. At that time, that Buddha, accepting the request of the Shramanas (Buddhist novice monks), after two myriads of kalpas (extremely long units of time), then in the midst of the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), expounded this Great Vehicle scripture, named 『The Lotus of the Wonderful Dharma,』 teaching the Dharma of Bodhisattvas (practitioners seeking enlightenment), which is protected and cherished by the Buddha. After speaking this scripture, the sixteen Shramanas, for the sake of Anuttara-samyak-sambodhi, all together received, upheld, recited, and mastered it. While this scripture was being spoken, the sixteen Bodhisattva Shramanas all completely believed and accepted it; among the assembly of Arhats, there were also those who understood and believed; the remaining sentient beings, in the millions of billions, all had doubts. The Buddha, after speaking this scripture, did not cease for eight thousand kalpas. After speaking this scripture, he entered a quiet chamber and remained in meditation for eighty-four thousand kalpas. At this time, the sixteen Bodhisattva Shramanas, knowing that the Buddha had entered a quiet chamber and was in silent meditation, each ascended the Dharma seat, and also for eighty-four thousand kalpas, for the four assemblies, extensively explained and differentiated the 『Lotus of the Wonderful Dharma』 scripture. Each of them converted six million billion nayutas (extremely large units) of Ganges River sands (extremely large units) of sentient beings, showing them the way, teaching them, and making them happy, causing them to generate the mind of Anuttara-samyak-sambodhi. The Buddha Great Universal Wisdom Excellence (Buddha's name), after eighty-four thousand kalpas, arose from Samadhi (meditative absorption), went to the Dharma seat, and sat down peacefully, universally announcing to the assembly: 『These sixteen Bodhisattva Shramanas are extremely rare, their faculties (eyes, ears, nose, tongue, body, mind) are sharp and clear, their wisdom is bright and clear, and they have already made offerings to countless millions of billions of Buddhas. In the presence of those Buddhas, they have always practiced pure conduct, received and upheld the Buddha』s wisdom, and revealed it to sentient beings, causing them to enter into it. You should all frequently draw near to and make offerings to them. Why is this so? If Arhats (those who have heard the Dharma and practice), Pratyekabuddhas (those who attain enlightenment on their own), and all Bodhisattvas, are able to believe in the scriptures spoken by these sixteen Bodhisattvas, uphold them without destroying them, that person』
皆當得阿耨多羅三藐三菩提、如來之慧。』」
佛告諸比丘：「是十六菩薩，常樂說是妙法蓮華經，一一菩薩所化六百萬億那由他恒河沙等眾生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得值四百萬億諸佛世尊，於今不盡。
「諸比丘！我今語汝：『彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞，以為眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陀，二名度一切世間苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相；北方二佛，一名云自在，二名云自在王；東北方佛，名壞一切世間怖畏，第十六我釋迦牟尼佛于娑婆國土成阿耨多羅三藐三菩提。』
「諸比丘！我等為沙彌時，各各教化無量百千萬億恒河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，於今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度后未來世中聲聞弟子是也。我滅度后，復有
【現代漢語翻譯】 現代漢語譯本：'都應當獲得阿耨多羅三藐三菩提（無上正等正覺），如來的智慧。'
佛陀告訴眾比丘：'這十六位菩薩，常常樂於宣說這部《妙法蓮華經》。每一位菩薩所教化的六百萬億那由他恒河沙數般的眾生，世世代代都與菩薩在一起，從他們那裡聽聞佛法，全部都信受理解。因為這個因緣，他們得以值遇四百萬億諸佛世尊，直到現在仍然沒有窮盡。'
'諸位比丘！我現在告訴你們：『那些佛弟子十六位沙彌，現在都已證得阿耨多羅三藐三菩提，在十方國土現在說法，有無量百千萬億菩薩、聲聞作為眷屬。其中兩位沙彌，在東方成佛，一位名叫阿閦（不動），在歡喜國；第二位名叫須彌頂。東南方有兩位佛，一位名叫師子音，第二位名叫師子相。南方有兩位佛，一位名叫虛空住，第二位名叫常滅。西南方有兩位佛，一位名叫帝相，第二位名叫梵相。西方有兩位佛，一位名叫阿彌陀（無量光），第二位名叫度一切世間苦惱。西北方有兩位佛，一位名叫多摩羅跋栴檀香神通，第二位名叫須彌相。北方有兩位佛，一位名叫云自在，第二位名叫云自在王。東北方有佛，名叫壞一切世間怖畏。第十六位是我釋迦牟尼佛，在娑婆國土成就阿耨多羅三藐三菩提。』
'諸位比丘！我們做沙彌的時候，各自教化了無量百千萬億恒河沙數般的眾生，他們從我們這裡聽聞佛法，爲了求得阿耨多羅三藐三菩提。這些眾生，現在有安住于聲聞地的，我常常教化他們趨向阿耨多羅三藐三菩提。這些人等，應當通過這部佛法逐漸進入佛道。這是為什麼呢？因為如來的智慧，難以相信，難以理解。當時所教化的無量恒河沙數般的眾生，就是你們這些比丘，以及我滅度后未來世中的聲聞弟子。我滅度后，還會有...'
【English Translation】 English version: 'All shall attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), the wisdom of the Tathagata.'
The Buddha told the Bhikshus, 'These sixteen Bodhisattvas constantly delight in expounding this wonderful Dharma Lotus Sutra. Each Bodhisattva has transformed six million kotis of nayutas of Ganges sands of beings. In life after life, they are together with the Bodhisattvas, and from them they hear the Dharma, all believing and understanding. Because of this cause and condition, they have encountered four million kotis of Buddhas, World Honored Ones, and even now, this is not exhausted.'
'Bhikshus! I now tell you: 『Those sixteen Shramana disciples of the Buddha have now all attained Anuttara-samyak-sambodhi. In the ten directions, they are now expounding the Dharma, with immeasurable hundreds of thousands of millions of Bodhisattvas and Shravakas as their retinue. Among them, two Shramanas have become Buddhas in the East, one named Akshobhya (Immovable), in the Land of Joy; the second named Sumeru-top. In the Southeast, there are two Buddhas, one named Lion-Sound, the second named Lion-Appearance. In the South, there are two Buddhas, one named Dwelling-in-Space, the second named Constant-Extinction. In the Southwest, there are two Buddhas, one named Emperor-Appearance, the second named Brahma-Appearance. In the West, there are two Buddhas, one named Amitabha (Infinite Light), the second named Deliverer-from-All-Worldly-Suffering. In the Northwest, there are two Buddhas, one named Tamalapatra-Sandalwood-Fragrance-Supernatural-Power, the second named Sumeru-Appearance. In the North, there are two Buddhas, one named Cloud-Freedom, the second named Cloud-Freedom-King. In the Northeast, there is a Buddha named Destroyer-of-All-Worldly-Fears. The sixteenth is I, Shakyamuni Buddha, who attained Anuttara-samyak-sambodhi in the Saha world.』
'Bhikshus! When we were Shramanas, each of us transformed immeasurable hundreds of thousands of millions of Ganges sands of beings. They heard the Dharma from us, for the sake of Anuttara-samyak-sambodhi. Among these beings, some are now dwelling in the Shravaka stage. I constantly teach them towards Anuttara-samyak-sambodhi. These people should gradually enter the Buddha path through this Dharma. Why is this? Because the wisdom of the Tathagata is difficult to believe and difficult to understand. Those immeasurable Ganges sands of beings who were transformed at that time are you Bhikshus, and the Shravaka disciples in the future world after my Parinirvana. After my Parinirvana, there will also be...'
弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我于余國作佛，更有異名。是人雖生滅度之想入于涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。
「諸比丘！若如來自知涅槃時到，眾又清凈、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。比丘當知！如來方便，深入眾生之性，知其志樂小法，深著五欲，為是等故說于涅槃。是人若聞，則便信受。
「譬如五百由旬險難惡道，曠絕無人、怖畏之處。若有多眾，欲過此道至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導眾人慾過此難。所將人眾中路懈退，白導師言：『我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。』導師多諸方便而作是念：『此等可愍，云何舍大珍寶而欲退還？』作是念已，以方便力，于險道中過三百由旬，化作一城，告眾人言：『汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜，嘆未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想、生安隱想。爾時導師，知此人眾既得止息，無
【現代漢語翻譯】 現代漢語譯本：弟子們沒有聽聞過這部經典，不瞭解菩薩的修行，自己對於所獲得的功德產生了滅度的想法，認為要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。我會在其他國土成佛，擁有不同的名號。這些人雖然產生了滅度的想法而進入涅槃，但在那個國土會尋求佛的智慧，聽聞這部經典，最終只能通過佛乘（Buddhayana，佛教術語，指成佛的道路）而獲得滅度，沒有其他的乘，除非是如來（Tathagata，佛教術語，指佛的稱號）爲了方便而說的法。 諸位比丘！如果如來知道自己涅槃的時間到了，而且大眾清凈、信念堅定、理解空性（Sunyata，佛教術語，指一切事物沒有固定不變的自性）、深入禪定（Dhyana，佛教術語，指通過冥想達到的精神境界），就會召集諸位菩薩和聲聞（Sravaka，佛教術語，指聽聞佛法而修行的人）大眾，為他們宣說這部經典。世間沒有通過二乘（指聲聞乘和緣覺乘）而獲得滅度的，只有通過佛乘才能獲得滅度。比丘們應當知道！如來善巧方便，深入瞭解眾生的根性，知道他們喜歡小乘佛法，深深執著於五欲（指色、聲、香、味、觸五種慾望），爲了這些人，才說有涅槃。這些人如果聽聞了，就會信受。 譬如有一條五百由旬（Yojana，古印度長度單位）的險峻惡道，荒涼無人、令人恐懼。如果有一群人，想要通過這條道路到達珍寶之地。有一位導師，聰明睿智，善於瞭解險道的通塞情況，帶領眾人想要通過這個難關。所帶領的人眾走到半路就懈怠退縮，對導師說：『我們已經疲憊不堪，而且非常害怕，不能再前進了；前面的路還很遠，現在想要退回去。』導師有很多方便的方法，於是心想：『這些人真是可憐，怎麼能捨棄珍寶而想要退回去呢？』這樣想過後，就用方便的力量，在險道中走了三百由旬的地方，化現出一座城，告訴眾人說：『你們不要害怕，不要退回去。現在這座大城，可以在這裡休息，隨意所作。如果進入這座城，就能很快得到安穩。如果能繼續前進到達寶藏之地，也可以去。』這時疲憊不堪的眾人，心中非常歡喜，感嘆從未有過：『我們現在可以免除這條惡道，很快就能得到安穩。』於是眾人進入化城，產生了已經度過難關的想法，產生了安穩的想法。這時導師，知道這些人已經得到休息，沒有了前進的意願。
【English Translation】 English version: Disciples, having not heard this sutra, do not understand the practices of Bodhisattvas, and regarding the merits they have attained, they conceive the idea of extinction, thinking they will enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). I will become a Buddha in another land, with a different name. Although these people conceive the idea of extinction and enter Nirvana, in that land they will seek the wisdom of the Buddha, hear this sutra, and ultimately attain extinction only through the Buddhayana (Buddhayana, a Buddhist term referring to the path to Buddhahood), with no other vehicle, except for the expedient teachings of the Tathagatas (Tathagata, a Buddhist term referring to the title of a Buddha). Monks! If the Tathagata knows that the time for his Nirvana has arrived, and the assembly is pure, with firm faith and understanding, comprehending emptiness (Sunyata, a Buddhist term referring to the concept that all things lack inherent existence), and deeply immersed in meditation (Dhyana, a Buddhist term referring to a state of mental absorption achieved through meditation), he will gather all the Bodhisattvas and Sravakas (Sravaka, a Buddhist term referring to a disciple who hears and practices the teachings of the Buddha), and expound this sutra to them. In this world, there is no attainment of extinction through the two vehicles (referring to the Sravakayana and Pratyekabuddhayana), only through the Buddhayana is extinction attained. Monks, you should know! The Tathagata is skillful in means, deeply understanding the nature of beings, knowing that they are fond of the lesser teachings, and deeply attached to the five desires (referring to the desires of sight, sound, smell, taste, and touch), and for the sake of these beings, he speaks of Nirvana. If these people hear this, they will believe and accept it. It is like a perilous and difficult road of five hundred yojanas (Yojana, an ancient Indian unit of distance), desolate, uninhabited, and frightening. If there is a group of people who wish to travel this road to reach a place of treasures. There is a guide, intelligent and wise, who is skilled in understanding the conditions of the perilous road, and leads the group, wanting to overcome this difficulty. The group of people he is leading become weary and retreat halfway, saying to the guide: 『We are exhausted and afraid, and cannot go any further; the road ahead is still far, and we want to turn back now.』 The guide has many expedient methods, and thinks: 『These people are pitiful, how can they abandon the great treasures and want to turn back?』 Having thought this, he uses his expedient power, and after traveling three hundred yojanas on the perilous road, he conjures a city, and tells the people: 『Do not be afraid, do not turn back. This great city is here, you can rest here, and do as you please. If you enter this city, you will quickly find peace. If you can continue forward to the place of treasures, you can also go.』 At this time, the exhausted people are very happy, and exclaim that they have never experienced such a thing: 『We can now avoid this evil road, and quickly find peace.』 Then the people enter the conjured city, and conceive the idea that they have already crossed the difficulty, and conceive the idea of peace. At this time, the guide knows that these people have rested, and have no desire to go forward.
復疲惓。即滅化城，語眾人言：『汝等去來，寶處在近。曏者大城，我所化作，為止息耳。』
「諸比丘！如來亦復如是，今為汝等作大導師，知諸生死煩惱惡道險難長遠，應去應度。若眾生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：『佛道長遠，久受勤苦乃可得成。』佛知是心怯弱下劣，以方便力，而於中道為止息故，說二涅槃。若眾生住於二地，如來爾時即便為說：『汝等所作未辦，汝所住地，近於佛慧，當觀察籌量所得涅槃非真實也。但是如來方便之力，於一佛乘分別說三。』如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」爾時世尊欲重宣此義，而說偈言：
「大通智勝佛， 十劫坐道場， 佛法不現前， 不得成佛道。 諸天神龍王、 阿修羅眾等， 常雨于天華， 以供養彼佛。 諸天擊天鼓， 並作眾伎樂， 香風吹萎華， 更雨新好者。 過十小劫已， 乃得成佛道， 諸天及世人， 心皆懷踴躍。 彼佛十六子， 皆與其眷屬， 千萬億圍繞， 俱行至佛所， 頭面禮佛足， 而請轉法輪： 『聖師子法雨， 充我及一切。』 世尊甚難值， 久遠時一現， 為覺悟群生，
【現代漢語翻譯】 現代漢語譯本 他們感到疲憊不堪。於是，導師就收起了化城，告訴眾人說：『你們繼續前進吧，寶藏之地就在附近。剛才那座大城，是我變化出來的，只是爲了讓你們休息一下。』 『諸位比丘！如來也是這樣，現在為你們做大導師，知道生死輪迴的煩惱、惡道險難而漫長，是應該去超越的。如果眾生只聽說有一佛乘（Ekayana，唯一成佛之道），就不想見佛，不想親近佛，就會這樣想：『佛道漫長遙遠，要經歷長久的勤苦才能成就。』佛知道他們心志怯弱、低劣，就用方便之力，在半路設立一個休息的地方，說有二種涅槃（Nirvana，寂滅）。如果眾生安住於二乘（聲聞乘和緣覺乘）的境界，如來那時就會對他們說：『你們所做的還未完成，你們所安住的境界，接近於佛的智慧，應當觀察衡量，你們所得到的涅槃不是真實的。這只是如來方便的力量，在唯一佛乘中分別說出三乘。』就像那位導師，爲了讓大家休息，變化出一座大城。既然知道大家休息好了，就告訴他們說：『寶藏之地就在附近，這座城不是真實的，是我變化出來的。』「這時，世尊想再次宣說這個道理，就說了偈語： 『大通智勝佛（Mahābhijñājñānābhibhū Buddha），在道場（Bodhimanda，菩提樹下）坐了十劫（Kalpa，極長的時間單位）， 佛法（Buddhadharma，佛陀的教法）沒有顯現，沒有成就佛道。 諸天（Deva，天神）、神龍王（Nāgarāja，龍族之王）、阿修羅（Asura，一種神道生物）等眾， 常常降下天花，用來供養那位佛。 諸天敲擊天鼓，同時演奏各種樂器， 香風吹落枯萎的花朵，又降下新鮮美好的花朵。 過了十個小劫之後，才成就佛道， 諸天和世人，心中都充滿歡喜。 那位佛的十六個兒子，都帶著他們的眷屬， 被千萬億人圍繞著，一同來到佛的面前， 頭面頂禮佛足，請求佛轉法輪（Dharmacakra，佛陀的教法）： 『請降下聖師子（Simha，佛陀）的法雨，充滿我們和一切眾生。』 世尊非常難得遇到，經過很久遠的時間才出現一次， 爲了覺悟眾生，
【English Translation】 English version They were exhausted. Then, the guide dissolved the phantom city and told the crowd, 『You may proceed, the treasure is near. That great city was a transformation of mine, just for your rest.』 『Monks! The Tathagata (如來, Thus Come One) is also like this, now acting as a great guide for you, knowing that the cycle of birth and death, the afflictions, the evil paths are dangerous, long, and should be transcended. If sentient beings only hear of the One Buddha Vehicle (Ekayana, the single path to Buddhahood), they would not want to see the Buddha, nor draw near, thinking, 『The path to Buddhahood is long and far, and can only be achieved through enduring long and arduous efforts.』 The Buddha, knowing their minds are timid and inferior, uses expedient means, and for the sake of rest in the middle of the path, speaks of two Nirvanas (涅槃, cessation of suffering). If sentient beings dwell in the two vehicles (the paths of Sravakas and Pratyekabuddhas), the Tathagata will then tell them, 『What you have done is not yet complete, the state you dwell in is close to the wisdom of the Buddha, you should observe and measure that the Nirvana you have attained is not real. This is only the expedient power of the Tathagata, who speaks of three vehicles within the One Buddha Vehicle.』 Just like that guide, who transformed a great city for the sake of rest. Once he knew they had rested, he told them, 『The treasure is near, this city is not real, it was transformed by me.』「 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『The Buddha Great Universal Wisdom Surpassing (Mahābhijñājñānābhibhū Buddha), sat in the Bodhimanda (道場, place of enlightenment) for ten kalpas (劫, eons), The Buddhadharma (佛法, Buddha's teachings) did not appear, and he did not attain Buddhahood. The Devas (天, gods), Nāgarājas (神龍王, dragon kings), Asuras (阿修羅, demigods), and other beings, Constantly rained down heavenly flowers, to make offerings to that Buddha. The Devas struck heavenly drums, and played various musical instruments, Fragrant winds blew away the withered flowers, and rained down new and beautiful ones. After ten small kalpas had passed, he finally attained Buddhahood, The Devas and the people of the world, all felt joy in their hearts. The sixteen sons of that Buddha, all with their retinues, Surrounded by billions of beings, went together to the Buddha's place, Bowing their heads to the Buddha's feet, they requested the turning of the Dharma wheel (Dharmacakra, the teaching of the Buddha): 『Please rain down the Dharma rain of the Holy Lion (Simha, Buddha), filling us and all sentient beings.』 The World Honored One is very difficult to encounter, appearing only once after a very long time, For the sake of awakening sentient beings,
震動於一切。 東方諸世界， 五百萬億國， 梵宮殿光曜， 昔所未曾有。 諸梵見此相， 尋來至佛所， 散花以供養， 並奉上宮殿， 請佛轉法輪， 以偈而讚歎。 佛知時未至， 受請默然坐。 三方及四維、 上下亦復爾， 散花奉宮殿， 請佛轉法輪： 『世尊甚難值， 愿以大慈悲， 廣開甘露門， 轉無上法輪。』 無量慧世尊， 受彼眾人請， 為宣種種法： 『四諦十二緣， 無明至老死， 皆從生緣有。 如是眾過患， 汝等應當知。』 宣暢是法時， 六百萬億垓， 得盡諸苦際， 皆成阿羅漢。 第二說法時， 千萬恒沙眾， 于諸法不受， 亦得阿羅漢。 從是后得道， 其數無有量， 萬億劫算數， 不能得其邊。 時十六王子， 出家作沙彌， 皆共請彼佛， 演說大乘法： 『我等及營從， 皆當成佛道， 愿得如世尊， 慧眼第一凈。』 佛知童子心， 宿世之所行， 以無量因緣、 種種諸譬喻， 說六波羅蜜， 及諸神通事。 分別真實法， 菩薩所行道， 說是法華經， 如恒河沙偈。 彼佛說經已， 靜室入禪定， 一心一處坐，
【現代漢語翻譯】 現代漢語譯本 一切都震動了。 東方各個世界，有五百萬億個國土， 梵天宮殿的光輝，是過去從未有過的。 諸梵天看到這種景象，就來到佛陀所在之處， 散花供養，並獻上宮殿， 請求佛陀轉法輪，用偈頌讚嘆。 佛陀知道時機未到，接受請求后默然坐著。 三方和四維，上下也是如此， 散花獻上宮殿，請求佛陀轉法輪： 『世尊非常難得遇到，愿您以大慈悲， 廣開甘露之門，轉無上的法輪。』 無量智慧的世尊，接受了眾人的請求， 為他們宣說種種佛法：『四諦（苦、集、滅、道）和十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）， 從無明到老死，都是由生緣而有。 這些都是眾多的過患，你們應當知道。』 宣說這些佛法時，有六百萬億垓（垓為數量單位）的人， 得以脫離一切痛苦的邊際，都成了阿羅漢（斷盡煩惱，證得解脫的聖者）。 第二次說法時，有千萬恒河沙數的人， 對於諸法不再執著，也證得了阿羅漢。 從那之後得道的人，其數量無法衡量， 即使經過萬億劫的時間來計算，也無法得知其邊際。 當時有十六位王子，出家做了沙彌（佛教出家男子）， 他們一起請求佛陀，演說大乘佛法： 『我們以及我們的隨從，都應當成就佛道， 愿能像世尊一樣，擁有第一清凈的智慧之眼。』 佛陀知道這些童子的心意，以及他們過去世所修行的， 用無量的因緣、種種的比喻， 宣說了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）以及各種神通之事。 分別解說了真實的佛法，菩薩所修行的道路， 宣說了《法華經》，如同恒河沙數般的偈頌。 那位佛陀說完經后，在靜室中入禪定， 一心一意地坐著。
【English Translation】 English version Everything was shaken. In the eastern worlds, there were five million billion lands, The radiance of the Brahma palaces was unprecedented. The Brahmas, seeing this sign, came to where the Buddha was, Scattering flowers as offerings and presenting their palaces, Requesting the Buddha to turn the Dharma wheel, praising with verses. The Buddha, knowing the time was not yet right, accepted the request and sat in silence. From the three directions and the four intermediate directions, and also above and below, They scattered flowers and offered palaces, requesting the Buddha to turn the Dharma wheel: 'World Honored One, you are very rare to encounter, may you, with great compassion, Widely open the gate of nectar, and turn the unsurpassed Dharma wheel.' The World Honored One of immeasurable wisdom, accepting the requests of the multitude, Spoke various teachings: 'The Four Noble Truths (dukkha, samudaya, nirodha, magga) and the Twelve Links of Dependent Origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), From ignorance to old age and death, all arise from the condition of birth. These are all the many faults, you should know them.' When these teachings were proclaimed, six million billion 'gai' (a unit of quantity) people, Were able to escape the edge of all suffering, and all became Arhats (saints who have extinguished all defilements and attained liberation). During the second teaching, tens of millions of Ganges River sands of people, No longer attached to any dharmas, also attained Arhatship. From then on, the number of those who attained the Way was immeasurable, Even if calculated for trillions of kalpas, its boundary could not be reached. At that time, sixteen princes, having left home to become Shramanas (Buddhist novice monks), Together requested that Buddha to expound the Mahayana Dharma: 'We and our followers, all should attain Buddhahood, May we be like the World Honored One, with the first pure eye of wisdom.' The Buddha knew the minds of these youths, and what they had practiced in past lives, Using immeasurable causes and conditions, and various parables, He spoke of the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) and various supernatural powers. He separately explained the true Dharma, the path practiced by Bodhisattvas, He expounded the Lotus Sutra, with verses like the sands of the Ganges River. After that Buddha finished speaking the sutra, he entered meditation in a quiet room, Sitting with a single mind in one place.
八萬四千劫。 是諸沙彌等， 知佛禪未出， 為無量億眾， 說佛無上慧。 各各坐法座， 說是大乘經， 于佛宴寂后， 宣揚助法化。 一一沙彌等， 所度諸眾生， 有六百萬億， 恒河沙等眾。 彼佛滅度后， 是諸聞法者， 在在諸佛土， 常與師俱生。 是十六沙彌， 具足行佛道， 今現在十方， 各得成正覺。 爾時聞法者， 各在諸佛所， 其有住聲聞， 漸教以佛道。 我在十六數， 曾亦為汝說， 是故以方便， 引汝趣佛慧。 以是本因緣， 今說法華經， 令汝入佛道， 慎勿懷驚懼。 譬如險惡道， 迥絕多毒獸， 又復無水草， 人所怖畏處。 無數千萬眾， 欲過此險道， 其路甚曠遠， 經五百由旬。 時有一導師， 強識有智慧， 明瞭心決定， 在險濟眾難。 眾人皆疲惓， 而白導師言： 『我等今頓乏， 於此欲退還。』 導師作是念： 『此輩甚可愍， 如何欲退還， 而失大珍寶？』 尋時思方便， 當設神通力， 化作大城郭， 莊嚴諸舍宅， 周匝有園林， 渠流及浴池， 重門高樓閣， 男女皆充滿。 即作是化已， 慰
【現代漢語翻譯】 現代漢語譯本 經過八萬四千劫的時間。 這些沙彌們，知道佛陀的禪定尚未結束， 為無量億的眾生，宣說佛陀無上的智慧。 他們各自坐在法座上，宣講這部大乘經典， 在佛陀入滅后，弘揚佛法，助益教化。 每一位沙彌所度化的眾生， 都有六百萬億，如同恒河沙數般眾多。 在那佛陀滅度之後，這些聽聞佛法的人， 在各個佛土中，常常與他們的老師一同轉生。 這十六位沙彌，都圓滿地修行了佛道， 現在在十方世界，各自都已成就正覺。 當時聽聞佛法的人們，各自在不同的佛陀處， 其中有些安住于聲聞乘的，逐漸被教導以佛道。 我（指釋迦牟尼佛）是十六位沙彌之一，也曾為你們宣說過佛法， 因此我以方便法門，引導你們趨向佛陀的智慧。 因為這個根本的因緣，今天我宣說《法華經》， 讓你們進入佛道，切莫心懷驚恐畏懼。 譬如有一條險惡的道路，荒涼偏僻，有很多毒獸， 又沒有水草，是令人感到恐懼的地方。 無數千萬的眾人，想要通過這條險惡的道路， 這條路非常遙遠，要經過五百由旬（yojana，古印度長度單位）。 當時有一位導師，見識廣博，具有智慧， 明瞭堅定，在險境中救濟眾人的困難。 眾人全都疲憊不堪，於是對導師說： 『我們現在已經精疲力竭，想要在這裡退回去了。』 導師這樣想：『這些人真是可憐， 怎麼能想要退回去，而失去大珍寶呢？』 他立刻思考方便之法，應當施展神通力， 化作一座大城郭，裝飾著各種房屋， 周圍有園林，水渠和浴池， 重重門樓和高閣，男女都充滿其中。 他化現出這些之後，安慰
【English Translation】 English version For eighty-four thousand kalpas (aeons). These shramanas (novice monks), knowing that the Buddha's samadhi (meditative absorption) had not yet ended, For immeasurable billions of beings, expounded the Buddha's supreme wisdom. Each of them sat on a dharma seat, proclaiming this Great Vehicle sutra, After the Buddha's parinirvana (final passing away), they propagated the Dharma, assisting in the teachings. Each shramana converted beings, Numbering six million billion, as numerous as the sands of the Ganges River. After that Buddha's passing, these who had heard the Dharma, In various Buddha lands, were always reborn with their teachers. These sixteen shramanas, all fully practiced the Buddha's path, Now in the ten directions, each has attained perfect enlightenment. Those who heard the Dharma at that time, were each in the presence of various Buddhas, Some of them abiding in the Shravaka (Hearer) vehicle, were gradually taught the Buddha's path. I (referring to Shakyamuni Buddha) was one of the sixteen, and also once spoke the Dharma for you, Therefore, through expedient means, I guide you towards the Buddha's wisdom. Because of this fundamental cause and condition, today I preach the Lotus Sutra, To lead you into the Buddha's path, do not harbor fear or trepidation. It is like a dangerous and evil road, desolate and with many poisonous beasts, And without water or grass, a place that people fear. Countless millions of people, wish to pass through this dangerous road, The road is very far, extending five hundred yojanas (ancient Indian unit of distance). At that time, there was a guide, knowledgeable and wise, Clear and resolute, who rescued people from difficulties in the dangerous place. The people were all exhausted, and said to the guide: 'We are now completely depleted, and wish to retreat here.' The guide thought: 'These people are truly pitiable, How can they wish to retreat, and lose the great treasure?' He immediately considered expedient means, and should display his supernatural powers, Transforming a great city, adorned with various houses, Surrounded by gardens, canals, and bathing pools, With layered gates and high pavilions, filled with men and women. Having manifested these, he comforted
眾言勿懼： 『汝等入此城， 各可隨所樂。』 諸人既入城， 心皆大歡喜， 皆生安隱想， 自謂已得度。 導師知息已， 集眾而告言： 『汝等目前進， 此是化城耳。 我見汝疲極， 中路欲退還， 故以方便力， 權化作此城。 汝等勤精進， 當共至寶所。』 我亦復如是， 為一切導師。 見諸求道者， 中路而懈廢， 不能度生死， 煩惱諸險道。 故以方便力， 為息說涅槃。 言：『汝等苦滅， 所作皆已辦。』 既知到涅槃， 皆得阿羅漢， 爾乃集大眾， 為說真實法。 諸佛方便力， 分別說三乘， 唯有一佛乘， 息處故說二。 今為汝說實， 汝所得非滅， 為佛一切智， 當發大精進。 汝證一切智， 十力等佛法， 具三十二相， 乃是真實滅。 諸佛之導師， 為息說涅槃， 既知是息已， 引入于佛慧。」
妙法蓮華經卷第三 大正藏第 09 冊 No. 0262 妙法蓮華經
妙法蓮華經卷第四
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
五百弟子受記品第八
爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨
【現代漢語翻譯】 現代漢語譯本 眾人不要害怕： 『你們進入這座城，都可以各自隨心所欲。』 眾人進入城后，心中都非常歡喜， 都產生了安穩的想法，自認為已經得度。 導師知道他們已經休息夠了，就召集眾人告訴他們： 『你們應當繼續前進，這只是一個化城罷了。 我見你們疲憊不堪，中途想要退回， 所以用方便之力，權且變化出這座城。 你們要勤奮精進，應當一起到達寶所。』 我也像這樣，作為一切眾生的導師。 見到那些求道的人，中途懈怠廢弛， 不能夠度脫生死，以及煩惱的種種險道。 所以用方便之力，爲了讓他們休息而說涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。 說：『你們的痛苦已經滅盡，所要做的事情都已經辦完。』 既然知道他們已經到達涅槃，都證得了阿羅漢（Arhat，佛教術語，指斷盡煩惱，不再受生死輪迴的聖者）果位， 然後才召集大眾，為他們宣說真實的佛法。 諸佛用方便之力，分別宣說三乘（Three Vehicles，佛教術語，指聲聞乘、緣覺乘、菩薩乘）， 實際上只有一佛乘（One Vehicle，佛教術語，指最終成佛的唯一道路），爲了讓眾生休息才說二乘。 現在為你們說實話，你們所得到的並非真正的滅盡， 爲了成就佛陀的一切智慧，應當發起大精進。 你們證得一切智慧，十力（Ten Powers，佛教術語，指佛陀所具有的十種力量）等佛法， 具足三十二相（Thirty-two Marks，佛教術語，指佛陀所具有的三十二種殊勝的身體特徵），才是真正的滅盡。 諸佛的導師，爲了讓眾生休息而說涅槃， 既然知道他們已經休息夠了，就引導他們進入佛的智慧。」
《妙法蓮華經》卷第三 大正藏第 09 冊 No. 0262 《妙法蓮華經》
《妙法蓮華經》卷第四
後秦龜茲國三藏法師鳩摩羅什（Kumārajīva，佛教史上著名的譯經大師）奉詔翻譯
五百弟子受記品第八
這時，富樓那彌多羅尼子（Pūrṇa Maitrāyaṇīputra，佛陀的十大弟子之一）從佛陀那裡聽聞了這種智慧方便隨宜說法，又聽聞了為諸大弟子授記阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，佛教術語，指無上正等正覺，即佛的智慧）……
【English Translation】 English version Do not be afraid, everyone: 'You may enter this city, each according to your own pleasure.' Once the people entered the city, their hearts were filled with great joy, They all felt secure and thought they had already attained liberation. The guide, knowing they had rested enough, gathered them and said: 'You should continue forward, this is just a phantom city. I saw that you were exhausted and wanted to retreat halfway, So, using expedient means, I temporarily created this city. You must strive diligently and together reach the treasure land.' I am also like this, a guide for all beings. Seeing those who seek the path, becoming lazy and negligent halfway, Unable to transcend birth and death, and the dangerous paths of afflictions. Therefore, using expedient means, I speak of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) for them to rest. Saying: 'Your suffering is extinguished, all that needs to be done is completed.' Once they know they have reached Nirvana, and all have attained the Arhat (Arhat, a Buddhist term referring to a saint who has extinguished all afflictions and is no longer subject to the cycle of birth and death) state, Then I gather the assembly and preach the true Dharma to them. The Buddhas use expedient means to separately preach the Three Vehicles (Three Vehicles, a Buddhist term referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), In reality, there is only the One Buddha Vehicle (One Vehicle, a Buddhist term referring to the single path to Buddhahood), but two are spoken of for the sake of rest. Now I tell you the truth, what you have attained is not true extinction, To achieve the all-encompassing wisdom of the Buddha, you should generate great diligence. When you attain all-encompassing wisdom, the Ten Powers (Ten Powers, a Buddhist term referring to the ten powers of a Buddha) and other Buddha Dharmas, Possessing the Thirty-two Marks (Thirty-two Marks, a Buddhist term referring to the thirty-two auspicious physical characteristics of a Buddha), that is true extinction. The guides of the Buddhas speak of Nirvana for the sake of rest, Once they know they have rested enough, they lead them into the wisdom of the Buddha.」
The Lotus Sutra, Volume 3 Taisho Tripitaka Volume 09, No. 0262, The Lotus Sutra
The Lotus Sutra, Volume 4
Translated by the Tripiṭaka Master Kumārajīva (Kumārajīva, a famous translator of Buddhist scriptures in history) of the Kingdom of Kucha of the Later Qin Dynasty, by Imperial Decree
Chapter 8: Prophecy of Enlightenment for the Five Hundred Disciples
At that time, Pūrṇa Maitrāyaṇīputra (Pūrṇa Maitrāyaṇīputra, one of the ten great disciples of the Buddha), having heard from the Buddha this teaching of wisdom and expedient means, and having also heard the prophecy of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, a Buddhist term referring to unsurpassed, complete, and perfect enlightenment, the wisdom of a Buddha) for the great disciples…
多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心凈踴躍。即從座起，到于佛前，頭面禮足，卻住一面，瞻仰尊顏目不暫舍，而作是念：「世尊甚奇特，所為希有！隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著。我等於佛功德，言不能宣，唯佛世尊能知我等深心本願。」
爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其于說法人中最為第一，亦常嘆其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自舍如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，于彼說法人中亦最第一。又于諸佛所說空法，明瞭通達，得四無礙智，常能審諦清凈說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為凈佛土故，常作佛事，教化眾生。
「諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，于賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法。亦于未來，護持助宣無量無邊諸佛之法，教化饒益無量眾生
【現代漢語翻譯】 現代漢語譯本：
聽聞了關於阿耨多羅三藐三菩提（無上正等正覺）的授記，又聽聞了過去世的因緣之事，還聽聞了諸佛擁有大自在神通之力，我獲得了前所未有的體驗，內心清凈而歡喜踴躍。我立即從座位上站起來，走到佛陀面前，以頭面禮拜佛足，然後退到一旁站立，瞻仰佛陀的尊容，眼睛片刻也不離開，心中想著：『世尊真是奇特，所作所為都是稀有難得的！您隨順世間各種不同的根性，以方便的智慧見解為眾生說法，拔除眾生處處貪著的習性。我們對於佛陀的功德，言語無法宣說，只有佛陀世尊才能瞭解我們內心深處的本願。』 這時，佛陀告訴眾比丘：『你們看見那位富樓那彌多羅尼子（Fullana Maitrayaniputra）了嗎？我常常稱讚他在說法的人中最為第一，也常常讚歎他種種的功德，他精勤地護持和幫助宣揚我的佛法，能夠在四眾弟子面前開示教導，使他們歡喜，能夠圓滿地解釋佛陀的正法，從而大大地饒益了同修梵行的人。除了如來之外，沒有人能夠窮盡他的辯才。你們不要認為富樓那隻能護持和幫助宣揚我的佛法，他在過去九十億諸佛那裡，也護持和幫助宣揚佛陀的正法，在那裡的說法者中也是最為第一。而且，對於諸佛所說的空法，他明瞭通達，獲得了四無礙智（四種無礙的智慧），常常能夠審慎而清凈地說法，沒有任何疑惑，具足菩薩的神通之力。他隨順自己的壽命，常常修持梵行，那些佛陀時代的世人都認為他確實是聲聞（聽聞佛法而修行的人）；而富樓那以這種方便，饒益了無量百千的眾生，又教化了無量阿僧祇（無數）的人，使他們立志于阿耨多羅三藐三菩提。爲了清凈佛土的緣故，他常常做佛事，教化眾生。 『諸比丘！富樓那在過去七佛的說法者中也是第一，現在在我這裡的說法者中也是第一，在賢劫中未來諸佛的說法者中也都是第一，而且都護持和幫助宣揚佛法。在未來，他也會護持和幫助宣揚無量無邊諸佛的佛法，教化饒益無量的眾生。』
【English Translation】 English version:
Having heard the prophecy of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and having heard about the causes and conditions of past lives, and having heard that all Buddhas possess great, unhindered, supernatural powers, I gained an unprecedented experience, my heart was pure and filled with joy. I immediately rose from my seat, went before the Buddha, bowed my head to his feet, and then stood to one side, gazing upon the Buddha's venerable countenance, my eyes not leaving him for a moment, and I thought: 'The World Honored One is truly extraordinary, what he does is rare and difficult to encounter! He adapts to the various dispositions of the world, using skillful means and wisdom to teach the Dharma, uprooting the attachments of beings everywhere. Our words cannot express the Buddha's merits, only the World Honored One can understand the deep aspirations of our hearts.' At that time, the Buddha said to the Bhikkhus: 'Do you see that Purna Maitrayaniputra (Fullana Maitrayaniputra)? I often praise him as the foremost among those who preach the Dharma, and I often extol his various merits. He diligently protects and helps propagate my Dharma, and is able to teach and delight the four assemblies of disciples, fully explaining the Buddha's true Dharma, thereby greatly benefiting those who practice the Brahma-faring. Apart from the Tathagata, no one can exhaust his eloquence. Do not think that Purna is only able to protect and help propagate my Dharma, he also protected and helped propagate the Buddha's true Dharma in the presence of the past ninety billion Buddhas, and was also the foremost among the preachers there. Moreover, he clearly understands the emptiness taught by the Buddhas, has attained the four unobstructed wisdoms (four kinds of unobstructed wisdom), is always able to preach the Dharma with careful consideration and purity, without any doubt, and possesses the supernatural powers of a Bodhisattva. He follows his lifespan, always practicing the Brahma-faring, and the people of those Buddha's times all thought he was indeed a Sravaka (one who hears the Dharma and practices it); and Purna, through this skillful means, has benefited countless hundreds of thousands of beings, and has also transformed countless Asankhyas (innumerable) of people, causing them to aspire to Anuttara-samyak-sambodhi. For the sake of purifying the Buddha-lands, he constantly performs the work of a Buddha, teaching and transforming beings.' 'Bhikkhus! Purna was also the foremost among the preachers of the past seven Buddhas, and is also the foremost among the preachers here with me now, and will also be the foremost among the preachers of the future Buddhas in this Bhadrakalpa, and all of them will protect and help propagate the Dharma. In the future, he will also protect and help propagate the Dharma of countless, boundless Buddhas, teaching and benefiting countless beings.'
，令立阿耨多羅三藐三菩提。為凈佛土故，常勤精進教化眾生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛以恒河沙等三千大千世界為一佛土，七寶為地，地平如掌，無有山陵溪澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切眾生，皆以化生，無有淫慾。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生，常以二食：一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通、四無礙智，善能教化眾生之類。其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善凈。其佛壽命無量阿僧祇劫，法住甚久。佛滅度后，起七寶塔遍滿其國。」
爾時世尊欲重宣此義，而說偈言：
「諸比丘諦聽！ 佛子所行道， 善學方便故， 不可得思議。 知眾樂小法， 而畏於大智， 是故諸菩薩， 作聲聞緣覺， 以無數方便， 化諸眾生類。 自說是聲聞， 去佛道甚遠， 度脫無
【現代漢語翻譯】 現代漢語譯本 使他們能夠證得阿耨多羅三藐三菩提（無上正等正覺）。爲了凈化佛土，他們常常勤奮精進，教化眾生，逐漸圓滿菩薩之道。經過無量阿僧祇劫（極長的時間單位），他們將在這片土地上證得阿耨多羅三藐三菩提，號為法明如來（如實而來者）、應供（值得供養者）、正遍知（完全正確的知曉者）、明行足（智慧和行為都圓滿者）、善逝（善於去往涅槃者）、世間解（瞭解世間一切者）、無上士（無與倫比的導師）、調御丈夫（能夠調伏眾生者）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬者）。這位佛以恒河沙數（極多的數量）的三千大千世界為一個佛土，以七寶為地，地面平坦如手掌，沒有山陵、溪澗、溝壑，七寶樓臺充滿其中，諸天宮殿靠近虛空，人天互相交往，彼此可以相見。沒有各種惡道，也沒有女人，一切眾生都是化生，沒有淫慾。他們獲得大神通，身體發出光明，飛行自在，意志堅定，精進智慧，普遍呈現金色，以三十二相（佛的特殊身體特徵）莊嚴自身。那個國度的眾生，常常以兩種食物為食：一是法喜食，二是禪悅食。有無量阿僧祇千萬億那由他（極大的數量單位）的菩薩眾，獲得大神通、四無礙智（四種無礙的智慧），善於教化眾生。他們的聲聞眾，數量之多無法計算，都具足六通（六種神通）、三明（三種智慧）和八解脫（八種解脫境界）。那個佛的國土有如此等等無量功德莊嚴成就。劫名為寶明，國名為善凈。那位佛的壽命是無量阿僧祇劫，佛法住世非常久遠。佛滅度后，會建立七寶塔遍佈整個國度。
那時，世尊想要重申這個道理，就說了偈語：
『諸位比丘仔細聽！佛子所修行的道路，因為善於運用方便法門，是不可思議的。他們知道眾生喜歡小乘佛法，而畏懼大乘智慧，所以諸位菩薩，就示現為聲聞和緣覺，用無數的方便法門，來教化各種眾生。他們自己說自己是聲聞，其實離佛道還很遠，他們是爲了度脫無量眾生，才這樣做的。』
【English Translation】 English version They are enabled to establish themselves in Anuttara-samyak-sambodhi (supreme perfect enlightenment). For the sake of purifying their Buddha-lands, they constantly strive diligently, teaching and transforming living beings, gradually perfecting the Bodhisattva path. Passing through immeasurable asamkhya kalpas (incalculable eons), they will attain Anuttara-samyak-sambodhi in this land, and will be named Dharma-prabha Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purusa-damya-sarathi (Tamer of Men), Sasta deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World-Honored One). This Buddha will have a Buddha-land consisting of as many three-thousand great-thousand worlds as there are sands in the Ganges River. The ground will be made of seven treasures, flat as the palm of a hand, without mountains, hills, streams, or ravines. Seven-jeweled terraces and pavilions will fill it, and the palaces of the gods will be near the void. Humans and gods will interact and see each other. There will be no evil paths, nor will there be women. All beings will be born by transformation, without lust. They will attain great supernatural powers, their bodies will emit light, they will fly freely, their will will be firm, they will be diligent in wisdom, they will all be golden in color, and they will adorn themselves with the thirty-two marks (special physical characteristics of a Buddha). The beings in that land will always eat two kinds of food: one is the food of Dharma-joy, and the other is the food of meditative bliss. There will be immeasurable asamkhya millions of billions of nayutas (extremely large numbers) of Bodhisattvas, who will attain great supernatural powers and the four unobstructed wisdoms, and will be skilled in teaching and transforming living beings. Their Sravaka (Hearer) assembly will be beyond calculation, and they will all have the six supernatural powers, the three kinds of wisdom, and the eight liberations. That Buddha-land will be adorned with such immeasurable merits. The kalpa will be named Ratna-prabha (Jewel Light), and the land will be named Subha-visuddha (Pure and Auspicious). The Buddha's lifespan will be immeasurable asamkhya kalpas, and the Dharma will abide for a very long time. After the Buddha's Parinirvana (final passing away), seven-jeweled stupas will be erected throughout the land.
At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:
'Listen carefully, O Bhikshus! The path that the Buddha's sons walk, because they are skilled in using expedient means, is inconceivable. They know that beings delight in the small Dharma and fear great wisdom, therefore, the Bodhisattvas manifest as Sravakas and Pratyekabuddhas, using countless expedient means to transform all kinds of beings. They say of themselves that they are Sravakas, but they are very far from the Buddha path. They do this in order to liberate immeasurable beings.'
量眾， 皆悉得成就， 雖小欲懈怠， 漸當令作佛。 內秘菩薩行， 外現是聲聞， 少欲厭生死， 實自凈佛土。 示眾有三毒， 又現邪見相， 我弟子如是， 方便度眾生。 若我具足說， 種種現化事， 眾生聞是者， 心則懷疑惑。 今此富樓那， 于昔千億佛， 勤修所行道， 宣護諸佛法。 為求無上慧， 而於諸佛所， 現居弟子上， 多聞有智慧。 所說無所畏， 能令眾歡喜， 未曾有疲惓， 而以助佛事。 已度大神通， 具四無礙智， 知諸根利鈍， 常說清凈法。 演暢如是義， 教諸千億眾， 令住大乘法， 而自凈佛土。 未來亦供養， 無量無數佛， 護助宣正法， 亦自凈佛土。 常以諸方便， 說法無所畏， 度不可計眾， 成就一切智。 供養諸如來， 護持法寶藏， 其後得成佛， 號名曰法明。 其國名善凈， 七寶所合成， 劫名為寶明。 菩薩眾甚多， 其數無量億， 皆度大神通， 威德力具足， 充滿其國土。 聲聞亦無數， 三明八解脫， 得四無礙智， 以是等為僧。 其國諸眾生， 淫慾皆已斷， 純一變化生，
【現代漢語翻譯】 現代漢語譯本 所有眾生，都將最終成就佛果。 即使他們現在有些許懈怠，也會逐漸引導他們成佛。 他們內心秘密地修持菩薩的行徑，外表卻顯現為聲聞（'Śrāvaka'，佛陀的弟子）的形象。 他們看似慾望很少，厭惡生死輪迴，實際上是在凈化自己的佛土。 他們向眾生示現貪、嗔、癡三毒（'Triviṣa'，佛教中的三種根本煩惱），也顯現出邪見的模樣。 我的弟子們就是這樣，用各種方便法門來度化眾生。 如果我完全講述他們種種示現和變化的事蹟，眾生聽了會心生疑惑。 現在這位富樓那（'Pūrṇa'，佛陀的十大弟子之一），在過去千億佛的時代， 勤奮地修持所行的道，宣揚和守護諸佛的教法。 爲了追求無上的智慧，他在諸佛面前， 示現為弟子中的佼佼者，博學多聞，富有智慧。 他所說的話語無所畏懼，能夠令眾生歡喜， 從不感到疲倦，以此來輔助佛陀的事業。 他已經度過了大神通，具備四無礙智（'catuḥ-pratisaṃvidā'，四種無礙的智慧）， 瞭解眾生的根器利鈍，經常宣說清凈的佛法。 他闡述這樣的道理，教導千億眾生， 讓他們安住于大乘佛法，並以此來凈化自己的佛土。 未來他也將供養無量無數的佛， 護持和宣揚正法，也以此來凈化自己的佛土。 他經常運用各種方便法門，說法無所畏懼， 度化不可計數的眾生，成就一切智慧。 他供養諸如來，護持佛法的寶藏， 之後將會成佛，佛號名為法明（'Dharma-prabhāsa'）。 他的國土名為善凈（'Suviśuddha'），由七寶所構成， 劫名為寶明（'Ratna-prabhāsa'）。菩薩眾非常眾多， 其數量無量億，都度過了大神通， 威德和力量都具足，充滿他的國土。 聲聞也無數，他們通達三明（'trividyā'，宿命明、天眼明、漏盡明）和八解脫（'aṣṭa vimokṣa'，八種禪定解脫）， 獲得四無礙智，他們以此組成僧團。 他的國土中的眾生，淫慾都已經斷除， 都是純粹由化生而來。
【English Translation】 English version All beings will eventually attain Buddhahood. Even if they are somewhat lazy now, they will gradually be led to become Buddhas. They secretly cultivate the practices of Bodhisattvas internally, while outwardly appearing as Śrāvakas (disciples of the Buddha). They seem to have few desires and dislike the cycle of birth and death, but in reality, they are purifying their own Buddha-lands. They show the three poisons (Triviṣa, the three root afflictions in Buddhism) of greed, anger, and ignorance to beings, and also manifest as having wrong views. My disciples are like this, using various skillful means to liberate beings. If I were to fully describe their various manifestations and transformations, beings would become doubtful upon hearing it. Now, this Pūrṇa (one of the ten great disciples of the Buddha), in the past, during the time of billions of Buddhas, diligently cultivated the path he practiced, proclaiming and protecting the teachings of all Buddhas. Seeking supreme wisdom, he appeared before all Buddhas, as the foremost among the disciples, learned and wise. His words are fearless, able to bring joy to beings, never tiring, and thus assisting the work of the Buddha. He has already transcended great spiritual powers, possessing the four unobstructed wisdoms (catuḥ-pratisaṃvidā), understanding the sharp and dull faculties of beings, and constantly proclaiming the pure Dharma. He expounds such principles, teaching billions of beings, enabling them to abide in the Mahāyāna Dharma, and thereby purifying their own Buddha-lands. In the future, he will also make offerings to countless Buddhas, protecting and proclaiming the true Dharma, and also purifying his own Buddha-land. He constantly uses various skillful means, speaking the Dharma fearlessly, liberating countless beings, and attaining all wisdom. He makes offerings to all Tathāgatas, protects the treasury of the Dharma, and will later become a Buddha named Dharma-prabhāsa. His land will be named Suviśuddha, made of seven treasures, and the kalpa will be named Ratna-prabhāsa. The assembly of Bodhisattvas will be very numerous, their number being countless billions, all having transcended great spiritual powers, possessing complete majestic virtue and power, filling his land. The Śrāvakas will also be countless, having mastered the three knowledges (trividyā, knowledge of past lives, divine eye, and extinction of outflows) and the eight liberations (aṣṭa vimokṣa, eight meditative liberations), attaining the four unobstructed wisdoms, and they will form the Sangha. The beings in his land will have all severed their sexual desires, and will all be born purely by transformation.
具相莊嚴身。 法喜禪悅食， 更無餘食想。 無有諸女人， 亦無諸惡道。 富樓那比丘， 功德悉成滿， 當得斯凈土， 賢聖眾甚多。 如是無量事， 我今但略說。」
爾時千二百阿羅漢，心自在者，作是念：「我等歡喜，得未曾有。若世尊各見授記，如余大弟子者，不亦快乎！」
佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成為佛，號曰普明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其五百阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」
爾時世尊欲重宣此義，而說偈言：
「憍陳如比丘， 當見無量佛， 過阿僧祇劫， 乃成等正覺。 常放大光明， 具足諸神通， 名聞遍十方， 一切之所敬， 常說無上道， 故號為普明。 其國土清凈， 菩薩皆勇猛， 咸升妙樓閣， 游諸十方國， 以無上供具， 奉獻于諸佛。 作是供
【現代漢語翻譯】 現代漢語譯本 『身相莊嚴具足，以法喜禪悅為食，更無其他食物的念想。』 『沒有女人的存在，也沒有各種惡道。』 『富樓那（Purna）比丘（bhiksu，佛教出家男眾），功德全部圓滿，應當得到這片清凈的國土，賢聖之眾非常眾多。』 『像這樣無量的事情，我現在只是簡略地說說。』
那時，一千二百位阿羅漢（arhat，已證得無生果位的聖者），心意自在，心中想道：『我們感到歡喜，得到了前所未有的體驗。如果世尊（釋迦牟尼佛）能像給其他大弟子一樣，分別給我們授記（vyakarana，預言未來成佛）的話，那不是太好了嗎！』
佛陀知道他們心中的想法，告訴摩訶迦葉（Mahakasyapa，釋迦牟尼佛的大弟子之一）：『這千二百位阿羅漢，我現在將依次當面給他們授阿耨多羅三藐三菩提記（anuttara-samyak-sambodhi，無上正等正覺，即成佛的預記）。在這大眾之中，我的大弟子憍陳如（Ajnatakaundinya，釋迦牟尼佛最早的五位弟子之一）比丘，將供養六萬二千億佛，然後得成佛，佛號為普明如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）、明行足（Vidya-carana-sampanna，佛的稱號之一）、善逝（Sugata，佛的稱號之一）、世間解（Lokavid，佛的稱號之一）、無上士（Anuttara，佛的稱號之一）、調御丈夫（Purusadamyasarathi，佛的稱號之一）、天人師（Sasta deva-manusyanam，佛的稱號之一）、佛（Buddha，覺悟者）、世尊（Bhagavat，佛的稱號之一）。』 『其中的五百位阿羅漢：優樓頻螺迦葉（Uruvilvakasyapa，釋迦牟尼佛的弟子之一）、伽耶迦葉（Gayakasyapa，釋迦牟尼佛的弟子之一）、那提迦葉（Nadikasyapa，釋迦牟尼佛的弟子之一）、迦留陀夷（Kalodayin，釋迦牟尼佛的弟子之一）、優陀夷（Udayin，釋迦牟尼佛的弟子之一）、阿㝹樓馱（Aniruddha，釋迦牟尼佛的弟子之一）、離婆多（Revata，釋迦牟尼佛的弟子之一）、劫賓那（Kapphina，釋迦牟尼佛的弟子之一）、薄拘羅（Bakula，釋迦牟尼佛的弟子之一）、周陀（Cuda，釋迦牟尼佛的弟子之一）、莎伽陀（Sagata，釋迦牟尼佛的弟子之一）等，都將得到阿耨多羅三藐三菩提，全部同一佛號，名為普明。』
那時，世尊想要再次宣說這個道理，就說了偈頌：
『憍陳如比丘，將見到無量的佛，經過阿僧祇劫（asamkhya kalpa，極長的時間單位），才能成就正等正覺。』 『他常放出大光明，具足各種神通，名聲傳遍十方，為一切眾生所尊敬。』 『他常說無上之道，所以號為普明。』 『他的國土清凈，菩薩都勇猛精進，都登上美妙的樓閣，遊歷十方國土。』 『他們用無上的供養之物，奉獻給諸佛。』 『作這樣的供養。』
【English Translation】 English version 'With a body adorned with excellent marks, they feast on the joy of Dharma and meditation, having no thought of other food.' 'There are no women, nor are there any evil paths.' 'The bhiksu Purna, his merits all fulfilled, shall attain this pure land, where the assembly of sages and saints is exceedingly numerous.' 'Such are the immeasurable matters, which I now speak of briefly.'
At that time, the twelve hundred arhats, whose minds were free, thought: 'We are joyful, having obtained what we have never had before. If the World-Honored One would bestow predictions upon each of us, as he has done for the other great disciples, would that not be wonderful!'
The Buddha, knowing what was in their minds, said to Mahakasyapa: 'These twelve hundred arhats, I shall now, in their presence, give them predictions of anuttara-samyak-sambodhi in due order. Among this assembly, my great disciple, the bhiksu Ajnatakaundinya, shall make offerings to sixty-two billion Buddhas, and then attain Buddhahood, with the name of Tathagata Universal Light, Arhat, Samyaksambuddha, Vidya-carana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta deva-manusyanam, Buddha, Bhagavat.' 'The five hundred arhats among them: Uruvilvakasyapa, Gayakasyapa, Nadikasyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphina, Bakula, Cuda, Sagata, and others, shall all attain anuttara-samyak-sambodhi, all with the same Buddha name, Universal Light.'
At that time, the World-Honored One, wishing to reiterate this meaning, spoke in verse:
'The bhiksu Ajnatakaundinya, shall see immeasurable Buddhas, and after asamkhya kalpas, shall attain perfect enlightenment.' 'He will constantly emit great light, possess all kinds of supernatural powers, his name will be known throughout the ten directions, and he will be revered by all.' 'He constantly speaks the unsurpassed path, therefore he is called Universal Light.' 'His land is pure, the bodhisattvas are all courageous and vigorous, they all ascend to wonderful pavilions, and travel to the lands of the ten directions.' 'With unsurpassed offerings, they make offerings to all the Buddhas.' 'Making such offerings.'
養已， 心懷大歡喜， 須臾還本國， 有如是神力。 佛壽六萬劫， 正法住倍壽， 像法復倍是， 法滅天人憂。 其五百比丘， 次第當作佛， 同號曰普明， 轉次而授記。 我滅度之後， 某甲當作佛， 其所化世間， 亦如我今日。 國土之嚴凈， 及諸神通力， 菩薩聲聞眾， 正法及像法， 壽命劫多少， 皆如上所說。 迦葉汝已知， 五百自在者， 余諸聲聞眾， 亦當復如是。 其不在此會， 汝當爲宣說。」
爾時五百阿羅漢于佛前得受記已，歡喜踴躍，即從座起，到于佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。
「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠系其衣里，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，于某年日月，以無價寶珠系汝衣里。今故現在，而汝不知。勤苦憂惱，以求自活，甚為癡也。汝今可以此寶
【現代漢語翻譯】 現代漢語譯本 調養身心后，內心充滿巨大的歡喜， 片刻間便回到自己的國土，擁有如此的神力。 佛的壽命有六萬劫（kalpa，佛教時間單位），正法住世的時間是佛壽的兩倍， 像法住世的時間又是正法的兩倍，當法滅時，天人和世人都感到憂愁。 那五百位比丘，將依次成佛， 都名為普明（Samantaprabha），輪流接受成佛的授記。 我滅度之後，某某將成佛， 他所教化的世界，也像我今天一樣。 國土的莊嚴清凈，以及各種神通力量， 菩薩和聲聞弟子的數量，正法和像法住世的時間， 壽命的長短，都如上面所說的那樣。 迦葉（Kasyapa）啊，你已經知道，這五百位自在者， 其餘的聲聞弟子，也將是這樣。 那些不在此法會的人，你應當為他們宣說。』
那時，五百位阿羅漢（Arhat，已證得解脫的聖者）在佛前得到授記后，歡喜雀躍，立即從座位上站起來，走到佛前，頭面頂禮佛足，懺悔自責：『世尊！我們常常這樣想，自認為已經得到究竟的解脫，現在才知道，自己就像沒有智慧的人一樣。這是為什麼呢？我們本應得到如來的智慧，卻滿足於自己那點小小的智慧。
『世尊！譬如有人到親友家，喝醉了酒就睡著了。這時，親友有公務要出門，就把一顆無價的寶珠繫在他的衣服里，然後離開了。那人醉臥，完全不知道。醒來后，到了別的國家。爲了衣食，努力地去求索，非常艱難；如果稍微得到一點，就覺得滿足了。後來，親友偶然遇見了他，就對他說：『唉，你這人啊！為什麼爲了衣食竟然如此。我以前想讓你得到安樂、五欲自在，在某年某月某日，把一顆無價的寶珠繫在你的衣服里。現在它還在，而你卻不知道。辛辛苦苦，憂愁煩惱，爲了求生而奔波，真是太愚癡了。你現在可以用這顆寶珠』
【English Translation】 English version Having nourished themselves, their hearts were filled with great joy, In a moment, they returned to their own country, possessing such divine power. The Buddha's lifespan is sixty thousand kalpas (aeons, a unit of time in Buddhism), the duration of the True Dharma is twice that, The duration of the Semblance Dharma is twice that again, and when the Dharma perishes, gods and humans grieve. Those five hundred Bhikshus (monks), will successively become Buddhas, All will be named Samantaprabha (Universal Light), and will receive predictions of Buddhahood in turn. After my Parinirvana (final passing away), so-and-so will become a Buddha, The world he will teach will be just like mine today. The adornment and purity of the land, as well as all the supernatural powers, The number of Bodhisattvas (enlightenment beings) and Sravakas (disciples), the duration of the True Dharma and Semblance Dharma, The length of their lifespans, will all be as described above. Kasyapa, you already know that these five hundred liberated ones, The rest of the Sravakas will also be like this. Those who are not present at this assembly, you should proclaim this to them.』
At that time, the five hundred Arhats (enlightened beings) having received their predictions before the Buddha, rejoiced and leaped for joy, immediately rising from their seats, they went before the Buddha, bowed their heads to his feet, and repented and blamed themselves: 『World Honored One! We have always thought that we had already attained ultimate liberation, but now we know that we are like those without wisdom. Why is this? We should have attained the wisdom of the Tathagata (Buddha), but we were content with our own small wisdom.』
『World Honored One! It is like a person who goes to a close friend's house, gets drunk and falls asleep. At this time, the friend has official business to attend to, so he ties a priceless jewel into the person's clothing and leaves. The person is drunk and asleep, completely unaware. When he wakes up, he goes to another country. For the sake of food and clothing, he works hard to seek them, with great difficulty; if he gets a little, he is satisfied. Later, the friend happens to meet him and says: 『Alas, man! Why are you so concerned about food and clothing? I wanted you to have peace and pleasure, and to be free in the five desires, so on a certain day, month, and year, I tied a priceless jewel into your clothing. It is still there now, but you do not know it. You are working hard, worrying and suffering, struggling to survive, which is very foolish. You can now use this jewel』
貿易所須，常可如意，無所乏短。』
「佛亦如是，為菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。既得阿羅漢道，自謂滅度，資生艱難，得少為足。一切智愿，猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度。』
「世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。以是因緣，甚大歡喜，得未曾有。」
爾時阿若憍陳如等，欲重宣此義，而說偈言：
「我等聞無上， 安隱授記聲， 歡喜未曾有， 禮無量智佛。 今於世尊前， 自悔諸過咎， 于無量佛寶， 得少涅槃分， 如無智愚人， 便自以為足。 譬如貧窮人， 往至親友家， 其家甚大富， 具設諸肴膳， 以無價寶珠， 繫著內衣里， 默與而捨去， 時臥不覺知。 是人既已起， 遊行詣他國， 求衣食自濟， 資生甚艱難， 得少便為足， 更不願好者。 不覺內衣里， 有無價寶珠。 與珠之親友， 后見此貧人， 苦切責之已， 示以所繫珠。 貧人見此珠， 其心大歡喜， 富有諸財物， 五欲而自恣。 我等亦如是， 世尊于
【現代漢語翻譯】 現代漢語譯本 『所需的貿易，常常可以如意，沒有任何缺乏。』 『佛陀也是這樣，當他還是菩薩的時候，教化我們，讓我們發起一切智慧的心。然而我們卻很快遺忘，不知不覺。等到證得阿羅漢道，就自以為已經滅度，生活艱難，得到一點就滿足了。一切智慧的願望，仍然存在，沒有失去。現在世尊覺悟了我們，這樣說道：『各位比丘！你們所得到的，並非究竟的滅度。我很久以前就讓你們種下成佛的善根，因為方便的緣故，示現涅槃的景象，而你們卻以為真的得到了滅度。』 『世尊！我現在才知道自己實際上是菩薩，得到了阿耨多羅三藐三菩提（無上正等正覺）的授記。因為這個因緣，我非常歡喜，得到了前所未有的體驗。』 當時，阿若憍陳如（五比丘之一）等人，想要再次宣說這個道理，就說了偈語： 『我們聽聞無上的，安穩的授記之聲，歡喜得前所未有，禮敬無量智慧的佛陀。 現在在世尊面前，懺悔自己的過錯，在無量佛寶中，得到少許涅槃的份額，就像沒有智慧的愚人，就自以為滿足了。 譬如一個貧窮的人，去到親友家，親友家非常富有，準備了各種美味佳餚，把無價的寶珠，繫在貧窮人的內衣里，默默地給了他，然後就離開了，當時貧窮人睡著了沒有察覺。 這個人醒來之後，去了其他國家，爲了衣食而奔波，生活非常艱難，得到一點就滿足了，不再想要更好的東西。 他沒有察覺內衣里，有無價的寶珠。給予寶珠的親友，後來見到這個貧窮的人，嚴厲地責備了他，並給他看了繫在身上的寶珠。 貧窮的人見到這顆寶珠，內心非常歡喜，擁有了各種財富，可以隨意享受五欲。 我們也是這樣，世尊在
【English Translation】 English version 'The trade needed, can always be as desired, without any lack.' 'The Buddha is also like this. When he was a Bodhisattva, he taught us, causing us to develop the mind of all wisdom. However, we quickly forgot, unknowingly. When we attained the Arhat path, we thought we had attained Nirvana, and we struggled in life, being content with little. The aspiration for all wisdom still existed, not lost. Now the World Honored One has awakened us, saying: 'Monks! What you have attained is not ultimate Nirvana. Long ago, I caused you to plant the roots of Buddhahood. For the sake of skillful means, I showed you the appearance of Nirvana, but you thought you had truly attained Nirvana.' 'World Honored One! Now I know that I am actually a Bodhisattva, and have received the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Because of this cause, I am very happy, and have gained an unprecedented experience.' At that time, Ajnata Kaundinya (one of the five first disciples of the Buddha) and others, wanting to reiterate this meaning, spoke in verses: 'We heard the supreme, peaceful prediction, and were happy beyond measure, paying homage to the Buddha of immeasurable wisdom. Now before the World Honored One, we repent our faults, having received a small portion of Nirvana from the immeasurable Buddha treasures, like ignorant fools, we were content with that. It is like a poor person, going to the house of a relative, whose house is very wealthy, preparing all kinds of delicious food, and secretly tying a priceless jewel inside the poor person's inner garment, and then leaving. At that time, the poor person was asleep and did not notice. After this person woke up, he went to other countries, struggling for food and clothing, living a very difficult life, being content with little, and no longer desiring better things. He did not realize that inside his inner garment, there was a priceless jewel. The relative who gave the jewel, later seeing this poor person, severely rebuked him, and showed him the jewel tied to his body. When the poor person saw this jewel, his heart was very happy, and he possessed all kinds of wealth, and could freely enjoy the five desires. We are also like this, the World Honored One in
長夜， 常愍見教化， 令種無上愿。 我等無智故， 不覺亦不知， 得少涅槃分， 自足不求余。 今佛覺悟我， 言非實滅度， 得佛無上慧， 爾乃為真滅。 我今從佛聞， 授記莊嚴事， 及轉次受決， 身心遍歡喜。」
妙法蓮華經授學無學人記品第九
爾時阿難、羅睺羅而作是念：「我等每自思惟：『設得受記，不亦快乎。』」即從座起，到于佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來，我等所歸。又我等為一切世間天、人、阿修羅所見知識——阿難常為侍者，護持法藏；羅睺羅是佛之子——若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到于佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所愿，住立一面。
爾時佛告阿難：「汝于來世當得作佛，號山海慧自在通王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土清凈，琉璃為地。劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫
【現代漢語翻譯】 現代漢語譯本： 長夜漫漫，佛陀常常慈悲地教化我們，使我們種下無上菩提的願望。 我們因為沒有智慧，所以不覺悟也不明白，得到少許涅槃的境界，就自滿而不再追求更高的境界。 現在佛陀覺悟了我們，告訴我們那並非真正的滅度，只有得到佛陀無上的智慧，才能算是真正的滅度。 現在我從佛陀那裡聽聞，關於授記莊嚴的事情，以及依次接受決定的事情，身心都充滿了歡喜。
《妙法蓮華經·授學無學人記品第九》
那時，阿難（Ananda，佛陀的十大弟子之一，以多聞第一著稱）、羅睺羅（Rahula，佛陀的兒子）心中這樣想：『我們常常自己思量：如果能得到佛陀的授記，那不是很快樂嗎？』 他們立即從座位上站起來，來到佛陀面前，頭面頂禮佛足，一同對佛說：『世尊！我們在此也應該有一份（被授記的資格），只有如來（Tathagata，佛陀的稱號之一），是我們所歸依的。而且我們為一切世間的天、人、阿修羅（Asura，一種神道生物）所熟知——阿難常常作為侍者，護持佛法寶藏；羅睺羅是佛陀的兒子——如果佛陀能為我們授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記，我們的願望就滿足了，眾人的期望也滿足了。』 那時，有學和無學的聲聞（Sravaka，聽聞佛法而修行的弟子）弟子二千人，都從座位上站起來，袒露右肩，來到佛陀面前，一心合掌，瞻仰世尊，像阿難和羅睺羅所期望的那樣，站立在一旁。
那時，佛陀告訴阿難：『你在未來世將成佛，佛號為山海慧自在通王如來（Shanhaihui Zizaitongwang Tathagata）、應供（Arhat，值得供養的人）、正遍知（Samyak-sambuddha，完全覺悟的人）、明行足（Vidya-carana-sampanna，具有智慧和德行的人）、善逝（Sugata，善於去往涅槃的人）、世間解（Lokavid，瞭解世間一切的人）、無上士（Anuttara，無上的人）、調御丈夫（Purusa-damya-sarathi，能夠調御眾生的人）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬的人）。你將供養六十二億諸佛，護持佛法寶藏，然後才能證得阿耨多羅三藐三菩提。你將教化二十千萬億恒河沙數的菩薩等，使他們成就阿耨多羅三藐三菩提。你的國土名為常立勝幡，那裡的土地清凈，以琉璃為地。劫名為妙音遍滿。你的佛壽，有無量千萬億阿僧祇劫（Asankhyeya kalpa，極長的時間單位）。』
【English Translation】 English version: Through the long night, the Buddha has always compassionately taught us, causing us to plant the wish for unsurpassed enlightenment. Because we lack wisdom, we are not aware and do not understand, obtaining a small portion of Nirvana, we become content and no longer seek higher realms. Now the Buddha has awakened us, telling us that it is not true extinction, only by obtaining the Buddha's unsurpassed wisdom can it be considered true extinction. Now I hear from the Buddha about the matter of the prediction of adornment, and the matter of receiving the determination in turn, my body and mind are filled with joy.
The Lotus Sutra, Chapter 9: Prophecies Conferred Upon Those Who Are Learning and Those Who Have Nothing More to Learn
At that time, Ananda (one of the ten great disciples of the Buddha, known for his great learning) and Rahula (the son of the Buddha) thought to themselves: 'We often think: if we could receive a prediction from the Buddha, wouldn't that be wonderful?' They immediately rose from their seats, came before the Buddha, bowed their heads to his feet, and together said to the Buddha: 'World Honored One! We too should have a share in this (the qualification to be predicted), only the Tathagata (one of the titles of the Buddha) is our refuge. Moreover, we are known to all the beings in the world, including gods, humans, and Asuras (a type of divine being) - Ananda often serves as an attendant, protecting the treasure of the Dharma; Rahula is the son of the Buddha - if the Buddha could give us the prediction of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), our wishes would be fulfilled, and the expectations of the people would also be met.' At that time, two thousand disciples of the Sravakas (disciples who practice by hearing the Dharma) who were learning and had nothing more to learn, all rose from their seats, bared their right shoulders, came before the Buddha, joined their palms together with one mind, gazed at the World Honored One, and stood to one side, as Ananda and Rahula had wished.
At that time, the Buddha said to Ananda: 'In the future, you will become a Buddha, named Shanhaihui Zizaitongwang Tathagata (Mountain-Sea Wisdom Sovereign King Tathagata), Arhat (worthy of offering), Samyak-sambuddha (fully enlightened one), Vidya-carana-sampanna (possessing wisdom and virtue), Sugata (well-gone one), Lokavid (knower of the world), Anuttara (unsurpassed one), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavat (respected one). You will make offerings to sixty-two billion Buddhas, protect the treasure of the Dharma, and then attain Anuttara-samyak-sambodhi. You will teach twenty million trillion Ganges River sands of Bodhisattvas and others, causing them to achieve Anuttara-samyak-sambodhi. Your land will be named Constantly Standing Victorious Banner, the land there will be pure, with lapis lazuli as the ground. The kalpa (an extremely long unit of time) will be named Wondrous Sound Pervading. The lifespan of your Buddha will be immeasurable millions of trillions of Asankhyeya kalpas (an extremely long unit of time).'
，若人于千萬億無量阿僧祇劫中算數校計，不能得知。正法住世倍于壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恒河沙等諸佛如來所共讚歎，稱其功德。」
爾時世尊欲重宣此義，而說偈言：
「我今僧中說， 阿難持法者， 當供養諸佛， 然後成正覺， 號曰：山海慧 自在通王佛。 其國土清凈， 名常立勝幡， 教化諸菩薩， 其數如恒沙。 佛有大威德， 名聞滿十方。 壽命無有量， 以愍眾生故， 正法倍壽命， 像法復倍是。 如恒河沙等、 無數諸眾生， 於此佛法中， 種佛道因緣。」
爾時會中新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」
爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，于空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」
阿難面于佛前，自聞授記及國土莊嚴，所愿具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本
【現代漢語翻譯】 現代漢語譯本 如果有人用千萬億無量阿僧祇劫（極長的時間單位）來計算，也無法得知（佛的壽命）。正法住世的時間是佛壽命的兩倍，像法住世的時間又是正法的兩倍。阿難！這位山海慧自在通王佛（佛名），被十方無量千萬億恒河沙數（極多的數量）的諸佛如來共同讚歎，稱頌他的功德。」
這時，世尊爲了重申這個意義，說了偈語：
『我今天在僧眾中說，阿難是持法者，應當供養諸佛，然後成就正覺，號為：山海慧自在通王佛。他的國土清凈，名為常立勝幡（國土名），教化諸菩薩，其數量如恒河沙。佛有大威德，名聲傳遍十方。壽命沒有限量，因為憐憫眾生的緣故，正法住世的時間是壽命的兩倍，像法住世的時間又是正法的兩倍。如恒河沙數等無數的眾生，在此佛法中，種下成佛的因緣。』
這時，法會中新發菩提心的菩薩有八千人，他們都這樣想：『我們尚且沒有聽說過諸大菩薩得到這樣的授記，有什麼因緣而這些聲聞（佛的弟子）能得到這樣的決斷？』
這時，世尊知道諸菩薩心中所想，就告訴他們說：『諸位善男子！我和阿難等，在空王佛（佛名）那裡，同時發了阿耨多羅三藐三菩提心（無上正等正覺之心）。阿難常常喜歡多聞，我常常勤奮精進，因此我已經成就了阿耨多羅三藐三菩提，而阿難護持我的佛法，也護持未來諸佛的法藏，教化成就諸菩薩眾，他的本願是這樣，所以得到這樣的授記。』
阿難在佛前，親自聽到授記以及國土的莊嚴，所愿都已滿足，心中非常歡喜，得到了前所未有的體驗。他立刻憶念起過去無量千萬億諸佛的法藏，通達無礙，就像現在所聽到的，也認識到自己本來的願望。
【English Translation】 English version If someone were to calculate for countless asamkhya kalpas (immeasurably long periods of time), they would not be able to know (the Buddha's lifespan). The duration of the True Dharma's presence in the world is twice the Buddha's lifespan, and the duration of the Semblance Dharma's presence is twice that of the True Dharma. Ananda! This Buddha, named Mountain-Ocean Wisdom Sovereign King Buddha, is praised by countless Buddhas, Tathagatas, as numerous as the sands of the Ganges River in the ten directions, who extol his merits.』
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'I now speak in the Sangha, Ananda is a Dharma-holder, He should make offerings to all Buddhas, And then attain Right Enlightenment, He will be named: Mountain-Ocean Wisdom Sovereign King Buddha. His land is pure, Named Constantly Erected Victory Banner, He teaches all Bodhisattvas, Their number like the Ganges sands. The Buddha has great majestic virtue, His fame fills the ten directions. His lifespan is immeasurable, Because of his compassion for sentient beings, The True Dharma is twice the lifespan, The Semblance Dharma is twice that. Like the sands of the Ganges River, Countless sentient beings, In this Buddha's Dharma, Plant the causes for the Buddha path.』
At that time, eight thousand newly aspiring Bodhisattvas in the assembly all thought: 『We have not even heard of great Bodhisattvas receiving such a prediction, what is the reason that these Sravakas (Buddha's disciples) receive such a determination?』
At that time, the World Honored One, knowing the thoughts in the Bodhisattvas' minds, told them: 『Good men! I and Ananda, at the place of the Empty King Buddha, simultaneously generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment). Ananda always delights in hearing much, I always diligently practice, therefore I have already attained Anuttara-samyak-sambodhi, and Ananda protects my Dharma, also protects the Dharma treasury of future Buddhas, teaches and accomplishes all Bodhisattvas, his original vow is like this, therefore he receives this prediction.』
Ananda, in front of the Buddha, personally heard the prediction and the adornment of the land, his wishes were fulfilled, his heart was greatly joyful, and he gained what he had never experienced before. He immediately recalled the Dharma treasuries of countless Buddhas of the past, understanding them without obstruction, just like what he heard now, and also recognized his original vow.
愿。
爾時阿難而說偈言：
「世尊甚希有， 令我念過去， 無量諸佛法， 如今日所聞。 我今無復疑， 安住于佛道， 方便為侍者， 護持諸佛法。」
爾時佛告羅睺羅：「汝于來世當得作佛，號蹈七寶華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦為此佛而作長子。過是已后，當得阿耨多羅三藐三菩提。」
爾時世尊欲重宣此義，而說偈言：
「我為太子時， 羅睺為長子， 我今成佛道， 受法為法子。 于未來世中， 見無量億佛， 皆為其長子， 一心求佛道。 羅睺羅密行， 唯我能知之， 現為我長子， 以示諸眾生。 無量億千萬， 功德不可數， 安住于佛法， 以求無上道。」
爾時世尊見學、無學二千人，其意柔軟，寂然清凈，一心觀佛。佛告阿難：「汝見是學、無學二千人不？」
「唯然，已見。」
「阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬尊重，護持法藏。末後同時于
【現代漢語翻譯】 現代漢語譯本 當時，阿難說偈頌道： 『世尊真是稀有難得，能讓我回憶起過去， 無數諸佛的教法，如同今天所聽聞的一樣。 我現在不再有任何疑惑，安住于佛道， 方便地作為侍者，護持諸佛的教法。』 當時，佛告訴羅睺羅（佛陀的兒子）說：『你將來會成佛，佛號為蹈七寶華如來（Tado Saptaratna Puspa Tathagata），應供（Arhat），正遍知（Samyaksambuddha），明行足（Vidya-charana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purushadamyasarathi），天人師（Shasta deva-manushyanam），佛（Buddha），世尊（Bhagavan）。你將供養十個世界微塵數那麼多的諸佛如來，常常作為諸佛的長子，就像現在一樣。這位蹈七寶華佛（Tado Saptaratna Puspa Buddha），他的國土莊嚴，壽命長短，所教化的弟子，正法、像法時期，都和山海慧自在通王如來（Samudramegha-svabhava-abhijnaraja Tathagata）沒有差別，你也為這位佛作長子。過了這些之後，你將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』 當時，世尊爲了重申這個意義，說了偈頌： 『我做太子的時候，羅睺羅是我的長子， 我現在成就佛道，接受佛法成為法子。 在未來的世間中，將見到無數億佛， 都作為他們的長子，一心求取佛道。 羅睺羅的秘密修行，只有我能知道， 現在作為我的長子，以此來向眾生展示。 無量億千萬的功德，不可計數， 安住于佛法之中，以此求取無上之道。』 當時，世尊看到有學和無學二千人，他們的心意柔和，寂靜清凈，一心觀佛。佛告訴阿難說：『你看到這些有學和無學二千人了嗎？』 『是的，我看到了。』 『阿難！這些人將供養五十個世界微塵數那麼多的諸佛如來，恭敬尊重，護持法藏。最後同時在
【English Translation】 English version At that time, Ananda spoke in verse: 'The World Honored One is truly rare and wonderful, enabling me to recall the past, The Dharma of countless Buddhas, just as I hear it today. Now I have no more doubts, I dwell in the Buddha's path, Conveniently serving as an attendant, protecting the Dharma of all Buddhas.' At that time, the Buddha told Rahula (Buddha's son): 'In the future, you will become a Buddha, named Tado Saptaratna Puspa Tathagata (One Who Walks on Seven Treasure Flowers), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). You will make offerings to as many Buddhas as there are dust particles in ten world systems, always serving as the eldest son of all Buddhas, just as you do now. This Tado Saptaratna Puspa Buddha, his land is adorned, his lifespan, the disciples he converts, the periods of the True Dharma and the Semblance Dharma, are no different from those of Samudramegha-svabhava-abhijnaraja Tathagata (King of the Great Ocean of Wisdom). You will also be the eldest son of this Buddha. After this, you will attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment).' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'When I was a prince, Rahula was my eldest son, Now that I have attained Buddhahood, he receives the Dharma as my Dharma son. In the future world, he will see countless billions of Buddhas, And be their eldest son, wholeheartedly seeking the Buddha's path. Rahula's secret practices, only I can know, Now he is my eldest son, to show this to all beings. His immeasurable billions of merits, cannot be counted, He dwells in the Buddha's Dharma, seeking the unsurpassed path.' At that time, the World Honored One saw two thousand disciples, both learners and non-learners, whose minds were gentle, peaceful, and pure, and who were focused on the Buddha. The Buddha said to Ananda: 'Do you see these two thousand learners and non-learners?' 'Yes, I see them.' 'Ananda! These people will make offerings to as many Buddhas as there are dust particles in fifty world systems, respectfully honoring and protecting the Dharma treasury. Finally, at the same time, in
十方國各得成佛，皆同一號，名曰寶相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。壽命一劫。國土莊嚴，聲聞、菩薩，正法、像法、皆悉同等。」
爾時世尊欲重宣此義，而說偈言：
「是二千聲聞， 今於我前住， 悉皆與授記， 未來當成佛。 所供養諸佛， 如上說塵數， 護持其法藏， 后當成正覺。 各於十方國， 悉同一名號， 俱時坐道場， 以證無上慧， 皆名為寶相。 國土及弟子， 正法與像法， 悉等無有異。 咸以諸神通， 度十方眾生， 名聞普周遍， 漸入于涅槃。」
爾時學、無學二千人，聞佛授記，歡喜踴躍、而說偈言：
「世尊慧燈明， 我聞授記音， 心歡喜充滿， 如甘露見灌。」
妙法蓮華經法師品第十
爾時世尊因藥王菩薩，告八萬大士：「藥王！汝見是大眾中，無量諸天、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，及比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求佛道者，如是等類，咸于佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記，當得阿耨多羅三藐三菩提。」
佛告藥王：「又
【現代漢語翻譯】 現代漢語譯本 十方世界各自成就佛果，都具有同一個名號，名為寶相如來（如來是佛的十大稱號之一，意為「如實而來」），應供（應受人天供養），正遍知（對一切法普遍真實了知），明行足（智慧和德行都圓滿），善逝（以智慧到達涅槃），世間解（瞭解世間一切事理），無上士（修行者中的最高者），調御丈夫（能調伏眾生的大丈夫），天人師（天人和人類的導師），佛（覺悟者），世尊（世間最受尊敬的人）。他們的壽命為一劫（佛教的時間單位，長短不定）。國土莊嚴，聲聞（聽聞佛法而得解脫的修行者）、菩薩（發願救度一切眾生的修行者），正法（佛陀的教法）、像法（佛法衰微時期）都完全相同。
這時，世尊想要重申這個意義，就說了偈語：
『這兩千聲聞，現在在我面前，我都給他們授記，未來都將成佛。他們所供養的諸佛，如上面所說的塵沙數一樣多，護持佛法寶藏，之後都將成就正覺。他們各自在十方世界，都具有同一個名號，同時在菩提樹下證悟，以證得無上智慧，都名為寶相。他們的國土和弟子，正法和像法，都完全相同，沒有差異。他們都以各種神通，度化十方眾生，名聲普遍傳揚，逐漸進入涅槃。』
這時，有學（還在學習的修行者）和無學（已經完成學習的修行者）的二千人，聽到佛陀的授記，歡喜踴躍，說了偈語：
『世尊的智慧如明燈，我聽到授記的聲音，心中充滿歡喜，如同被甘露灌溉。』
《妙法蓮華經·法師品》第十
這時，世尊因為藥王菩薩（菩薩名，以醫術救度眾生）的緣故，告訴八萬大士（大菩薩）：『藥王！你看到這大眾中，無量的諸天（天神）、龍王（龍神）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人和非人，以及比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），求聲聞乘者、求辟支佛乘者（不需佛陀教導而自行開悟者）、求佛道者，像這些種類，凡是在佛前，聽到《妙法蓮華經》一偈一句，乃至一念隨喜者，我都給他們授記，當得阿耨多羅三藐三菩提（無上正等正覺）。』
佛告訴藥王：『還有，'
【English Translation】 English version In each of the ten directions, those who attain Buddhahood will all have the same name, called 'Bao Xiang Tathagata' (Tathagata is one of the ten titles of a Buddha, meaning 'Thus Come One'), 'Arhat' (worthy of offerings), 'Samyaksambuddha' (perfectly enlightened), 'Vidyacharana-sampanna' (perfect in wisdom and conduct), 'Sugata' (well-gone), 'Lokavid' (knower of the world), 'Anuttara' (unexcelled), 'Purushadamyasarathi' (tamer of men), 'Shasta Devamanushyanam' (teacher of gods and men), 'Buddha' (awakened one), 'Bhagavan' (World Honored One). Their lifespan will be one kalpa (a Buddhist unit of time, of varying length). Their lands will be adorned, and the Sravakas (disciples who attain liberation by hearing the Dharma), Bodhisattvas (beings who aspire to save all sentient beings), the Saddharma (the true Dharma), and the Pratirupa-dharma (the semblance Dharma) will all be the same.
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'These two thousand Sravakas, now standing before me, I will all give them predictions, that in the future they will become Buddhas. The Buddhas they have made offerings to, are as numerous as the dust particles mentioned above. They will protect the treasury of the Dharma, and later they will attain perfect enlightenment. Each in the ten directions, they will all have the same name, simultaneously sitting at the Bodhi tree, to realize unsurpassed wisdom, all named Bao Xiang. Their lands and disciples, the Saddharma and the Pratirupa-dharma, will all be the same, without any difference. They will all use their various supernatural powers, to liberate sentient beings in the ten directions, their fame will spread everywhere, and gradually they will enter Nirvana.'
At that time, the two thousand people who were still learning (with learning) and those who had completed their learning (without learning), hearing the Buddha's prediction, rejoiced and leaped for joy, and spoke in verse:
'The World Honored One's wisdom is like a bright lamp, I hear the sound of the prediction, my heart is filled with joy, as if being irrigated by sweet dew.'
The Lotus Sutra, Chapter Ten: The Teacher of the Dharma
At that time, the World Honored One, because of Bodhisattva Medicine King (a Bodhisattva known for healing beings), told the eighty thousand great Bodhisattvas: 'Medicine King! Do you see in this great assembly, the immeasurable Devas (gods), Naga Kings (dragon gods), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (warrior gods), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpent gods), humans and non-humans, as well as Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), those who seek the Sravaka vehicle, those who seek the Pratyekabuddha vehicle (those who attain enlightenment on their own), those who seek the Buddha path, all these kinds, who before the Buddha, hear even one verse or one line of the Lotus Sutra, or even one thought of rejoicing, I will all give them predictions, that they will attain Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment).'
The Buddha told Medicine King: 'Furthermore,'
如來滅度之後，若有人聞妙法華經，乃至一偈一句，一念隨喜者，我亦與授阿耨多羅三藐三菩提記。若復有人，受持、讀誦、解說、書寫妙法華經，乃至一偈，於此經卷敬視如佛，種種供養——華、香、瓔珞、末香、涂香、燒香，繒蓋、幢幡、衣服、伎樂，乃至合掌恭敬。藥王！當知是諸人等，已曾供養十萬億佛，于諸佛所成就大愿，愍眾生故，生此人間。
「藥王！若有人問：『何等眾生，于未來世當得作佛？』應示：『是諸人等，于未來世必得作佛。』何以故？若善男子、善女人，於法華經，乃至一句，受持、讀誦、解說、書寫，種種供養經卷——華、香、瓔珞、末香、涂香、燒香、繒蓋、幢幡、衣服、伎樂，合掌恭敬；是人，一切世間所應瞻奉，應以如來供養而供養之。當知此人是大菩薩，成就阿耨多羅三藐三菩提，哀愍眾生，愿生此間，廣演分別妙法華經。何況盡能受持、種種供養者？
「藥王！當知是人，自舍清凈業報，於我滅度后，愍眾生故，生於惡世，廣演此經。若是善男子、善女人，我滅度后，能竊為一人說法華經，乃至一句；當知是人則如來使，如來所遣，行如來事。何況于大眾中廣為人說？
「藥王！若有惡人，以不善心，於一劫中現於佛前，常毀罵佛，其罪尚輕；若人以一
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號）滅度之後，如果有人聽聞《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），乃至僅僅一偈一句，或一念之間隨喜讚歎，我也會為他授記，將來必定證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。如果又有人，受持、讀誦、解說、書寫《妙法蓮華經》，哪怕只是一偈，對這部經卷像對待佛一樣恭敬，以種種供養——鮮花、香、瓔珞（項鍊）、末香（粉末狀的香）、涂香（塗抹的香）、燒香，絲織的傘蓋、旗旛、衣服、伎樂，乃至合掌恭敬。藥王（Bhaiṣajyarāja，菩薩名）啊！應當知道這些人，都曾經供養過十萬億佛，在諸佛那裡成就了宏大的誓願，因為憐憫眾生的緣故，才降生到這個人世間。 藥王啊！如果有人問：『什麼樣的眾生，在未來世能夠成佛？』應當告訴他：『就是這些人，在未來世必定能夠成佛。』為什麼呢？如果善男子、善女人，對於《法華經》，哪怕只是一句，能夠受持、讀誦、解說、書寫，以種種供養經卷——鮮花、香、瓔珞、末香、涂香、燒香、絲織的傘蓋、旗旛、衣服、伎樂，合掌恭敬；這個人，應該受到一切世間的瞻仰和敬奉，應該像供養如來一樣供養他。應當知道這個人是大菩薩，成就了阿耨多羅三藐三菩提，哀憫眾生，發願降生到這個世間，廣泛地演說和分別《妙法蓮華經》。更何況是那些能夠完全受持、種種供養的人呢？ 藥王啊！應當知道這個人，是自己捨棄了清凈的業報，在我滅度之後，因為憐憫眾生的緣故，降生到這個惡世，廣泛地演說這部經。如果是善男子、善女人，在我滅度之後，能夠私下為一個人講說《法華經》，哪怕只是一句；應當知道這個人就是如來的使者，是如來所派遣的，在做如來的事業。更何況是在大眾之中廣泛地為人宣說呢？ 藥王啊！如果有惡人，以不善的心，在一個劫（kalpa，極長的時間單位）中，在佛前不斷地譭謗和謾罵佛，他的罪過還算輕微；如果有人以一
【English Translation】 English version: After the Tathagata (the title of a Buddha) has passed into parinirvana, if there is anyone who hears the Wonderful Dharma Lotus Flower Sutra (Saddharma Puṇḍarīka Sūtra), even a single verse or a single phrase, or even a single thought of rejoicing, I will also bestow upon them the prediction of attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). If there is again someone who receives, upholds, reads, recites, explains, or writes the Wonderful Dharma Lotus Flower Sutra, even a single verse, and regards this sutra scroll with the same reverence as they would a Buddha, offering various kinds of offerings—flowers, incense, necklaces, powdered incense, perfumed ointments, burning incense, silken canopies, banners, clothing, music, and even joining their palms in reverence. O Medicine King (Bhaiṣajyarāja, a Bodhisattva)! You should know that these people have already made offerings to hundreds of thousands of millions of Buddhas, and have accomplished great vows in the presence of those Buddhas. Out of compassion for sentient beings, they have been born into this human world. O Medicine King! If someone asks, 『What kind of sentient beings will become Buddhas in the future?』 you should tell them, 『These are the people who will certainly become Buddhas in the future.』 Why is that? If a good man or a good woman, regarding the Lotus Sutra, even a single phrase, can receive, uphold, read, recite, explain, or write it, and offer various kinds of offerings to the sutra scroll—flowers, incense, necklaces, powdered incense, perfumed ointments, burning incense, silken canopies, banners, clothing, music, and join their palms in reverence; this person should be revered and honored by all in the world, and should be offered to as if they were a Tathagata. You should know that this person is a great Bodhisattva, who has attained Anuttara-samyak-sambodhi, and out of compassion for sentient beings, has vowed to be born into this world to widely expound and explain the Wonderful Dharma Lotus Flower Sutra. How much more so for those who can fully receive, uphold, and offer various kinds of offerings? O Medicine King! You should know that this person has relinquished their own pure karmic rewards, and after my parinirvana, out of compassion for sentient beings, has been born into this evil world to widely expound this sutra. If a good man or a good woman, after my parinirvana, can secretly explain the Lotus Sutra to even one person, even a single phrase; you should know that this person is the messenger of the Tathagata, sent by the Tathagata, and is doing the work of the Tathagata. How much more so for those who widely proclaim it to the masses? O Medicine King! If there is an evil person who, with an unkind heart, constantly reviles and slanders the Buddha in front of the Buddha for a kalpa (an extremely long period of time), their offense is still light; if someone with a
惡言，毀呰在家、出家讀誦法華經者，其罪甚重。
「藥王！其有讀誦法華經者，當知是人以佛莊嚴而自莊嚴，則為如來肩所荷擔。其所至方，應隨向禮，一心合掌，恭敬供養，尊重讚歎，華、香、瓔珞，末香、涂香、燒香，繒蓋、幢幡，衣服、餚饌，作諸伎樂，人中上供，而供養之，應持天寶而以散之，天上寶聚應以奉獻。所以者何？是人歡喜說法，須臾聞之，即得究竟阿耨多羅三藐三菩提故。」
爾時世尊欲重宣此義，而說偈言：
「若欲住佛道， 成就自然智， 常當勤供養， 受持法華者。 其有欲疾得， 一切種智慧， 當受持是經， 並供養持者。 若有能受持， 妙法華經者， 當知佛所使， 愍念諸眾生。 諸有能受持， 妙法華經者， 舍于清凈土， 愍眾故生此。 當知如是人， 自在所欲生， 能於此惡世， 廣說無上法。 應以天華香， 及天寶衣服， 天上妙寶聚， 供養說法者。 吾滅后惡世， 能持是經者， 當合掌禮敬， 如供養世尊。 上饌眾甘美， 及種種衣服， 供養是佛子， 冀得須臾聞。 若能於後世， 受持是經者， 我遣在人中， 行於如來事。 若於一劫中， 常懷
【現代漢語翻譯】 現代漢語譯本 惡語中傷、誹謗在家或出家誦讀《法華經》（Saddharma Puṇḍarīka Sūtra）的人，其罪過非常嚴重。 『藥王（Bhaiṣajyarāja）！如果有人誦讀《法華經》，應當知道這個人是以佛的莊嚴來莊嚴自己，是如來（Tathāgata）肩上所擔負的。他所到達的地方，都應該向他禮拜，一心合掌，恭敬供養，尊重讚歎，用鮮花、香、瓔珞，末香、涂香、燒香，絲綢傘蓋、旗旛，衣服、佳餚，演奏各種音樂，用人間最上等的供品來供養他，應該用天上的珍寶來散佈在他身上，用天上的寶物來奉獻給他。為什麼呢？因為這個人歡喜說法，只要片刻聽到，就能立即證得究竟的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』 這時，世尊（Bhagavat）爲了重申這個道理，說了偈語： 『如果想要安住于佛道，成就自然智慧，應當經常勤奮供養，受持《法華經》的人。 如果有人想要快速獲得一切種智慧，應當受持這部經，並且供養受持這部經的人。 如果有人能夠受持《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），應當知道他是佛所派遣的，憐憫一切眾生。 凡是能夠受持《妙法蓮華經》的人，他們捨棄清凈的佛土，爲了憐憫眾生而降生於此。 應當知道這樣的人，能夠自在地隨心所欲地轉生，能夠在這污濁的世間，廣說無上的佛法。 應當用天上的鮮花、香，以及天上的珍寶衣服，天上的各種珍寶，來供養說法的人。 我滅度后，在惡世中，能夠受持這部經的人，應當合掌禮敬，如同供養世尊一樣。 用上等的美味佳餚，以及各種各樣的衣服，來供養這些佛子，希望能夠片刻聽到佛法。 如果有人在後世，能夠受持這部經，我派遣他在人間，行如來的事業。 如果在一劫（kalpa）中，常常懷有』
【English Translation】 English version To speak evil words and slander those who, whether lay or monastic, read and recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), is a very grave offense. 『Bhaiṣajyarāja (Medicine King)! If there are those who read and recite the Lotus Sutra, know that these people adorn themselves with the adornments of the Buddha, and are borne on the shoulders of the Tathāgata. Wherever they go, one should bow to them, join palms with a single mind, respectfully make offerings, honor and praise them, with flowers, incense, necklaces, powdered incense, perfumed ointments, burning incense, silken canopies, banners, clothing, food and drink, perform all kinds of music, and offer them the best of human offerings, and scatter heavenly treasures upon them, and present them with heavenly treasures. Why is this? Because these people rejoice in expounding the Dharma, and if they hear it for even a moment, they will immediately attain the ultimate anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment).』 At that time, the Bhagavat (World-Honored One), wishing to restate this meaning, spoke in verse: 『If one wishes to abide in the Buddha path, and attain natural wisdom, one should always diligently make offerings to those who receive and uphold the Lotus Sutra. If there are those who wish to quickly attain all kinds of wisdom, they should receive and uphold this sutra, and make offerings to those who uphold it. If there are those who can receive and uphold the Wonderful Lotus Sutra (Saddharma Puṇḍarīka Sūtra), know that they are sent by the Buddha, and have compassion for all living beings. All those who can receive and uphold the Wonderful Lotus Sutra, they abandon their pure Buddha-lands, and are born here out of compassion for living beings. Know that such people can freely be born wherever they wish, and can widely expound the unsurpassed Dharma in this evil world. One should use heavenly flowers, incense, and heavenly treasure clothing, and all kinds of heavenly treasures, to make offerings to those who expound the Dharma. After my extinction, in the evil world, those who can uphold this sutra, should join their palms and bow in reverence, as if making offerings to the World-Honored One. Use the best of delicious foods, and all kinds of clothing, to make offerings to these children of the Buddha, hoping to hear the Dharma for even a moment. If there are those in later ages who can receive and uphold this sutra, I send them into the human world, to carry out the work of the Tathāgata. If for a kalpa (eon), one always cherishes』
不善心， 作色而罵佛， 獲無量重罪。 其有讀誦持， 是法華經者， 須臾加惡言， 其罪復過彼。 有人求佛道， 而於一劫中， 合掌在我前， 以無數偈贊。 由是贊佛故， 得無量功德， 嘆美持經者， 其福復過彼。 於八十億劫， 以最妙色聲， 及與香味觸， 供養持經者。 如是供養已， 若得須臾聞， 則應自欣慶， 我今獲大利。 藥王今告汝， 我所說諸經， 而於此經中， 法華最第一。」
爾時佛復告藥王菩薩摩訶薩：「我所說經典無量千萬億，已說、今說、當說，而於其中，此法華經最為難信難解。
「藥王！此經是諸佛秘要之藏，不可分佈妄授與人；諸佛世尊之所守護，從昔已來，未曾顯說。而此經者，如來現在，猶多怨嫉，況滅度后？
「藥王！當知如來滅后，其能書、持、讀、誦、供養、為他人說者，如來則為以衣覆之，又為他方現在諸佛之所護念。是人有大信力，及志願力、諸善根力。當知是人與如來共宿，則為如來手摩其頭。
「藥王！在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。此塔，應以一切華
【現代漢語翻譯】 現代漢語譯本 以不善之心， 用憤怒的臉色辱罵佛陀，會招致無量的深重罪業。 如果有人讀誦、受持這部《法華經》， 哪怕只是短暫地加以惡言，他的罪過也超過前者。 如果有人爲了追求佛道， 在一劫的時間裡， 合掌在我面前，用無數的偈頌讚美我。 因為這樣讚美佛陀的緣故， 他會獲得無量的功德， 而讚歎、稱美受持《法華經》的人，他的福德又超過前者。 如果在八十億劫的時間裡， 用最美妙的色彩、聲音， 以及香氣、味道、觸感， 來供養受持《法華經》的人。 這樣供養之後， 如果能短暫地聽聞到《法華經》， 就應當自己感到欣喜慶幸， 『我今天獲得了巨大的利益』。 藥王（菩薩名，意為藥中之王）啊，現在告訴你，我所說的所有經典， 而在這所有經典中，《法華經》是最為殊勝的。
這時，佛陀又告訴藥王菩薩摩訶薩（菩薩中的大菩薩）說：『我所說的經典，有無量千萬億，已經說過的、現在正在說的、將來要說的，而在這些經典中，這部《法華經》是最難令人相信和理解的。』
『藥王啊！這部經是諸佛秘密的寶藏，不可以隨意散佈、妄自傳授給他人；是諸佛世尊所守護的，從過去以來，從未公開宣說。而這部經，如來（佛的自稱）現在還在世時，就有很多怨恨嫉妒，更何況在滅度之後呢？』
『藥王啊！應當知道，如來滅度之後，如果有人能夠書寫、受持、讀誦、供養、為他人宣說這部經，如來就會用衣覆護他，又會被他方現在諸佛所護念。這個人有強大的信心、願力和各種善根的力量。應當知道，這個人與如來同住，會被如來用手摩頂。』
『藥王啊！在任何地方，如果有人宣說、讀誦、書寫這部經，或者經卷所在之處，都應當建造七寶塔，使其高大、廣闊、莊嚴，不需要再安放舍利（佛的遺骨）。為什麼呢？因為這裡已經有了如來的全身。這座塔，應當用一切鮮花
【English Translation】 English version With an unkind heart, To scold the Buddha with an angry face, one incurs immeasurable heavy sins. If there is someone who reads, recites, and upholds this 'Lotus Sutra', Even if they briefly add harsh words, their sin surpasses the former. If someone seeks the path of Buddhahood, And for one kalpa (an extremely long period of time), Joins their palms before me, praising me with countless verses. Because of praising the Buddha in this way, They will obtain immeasurable merit, And praising and extolling those who uphold the 'Sutra', their blessings surpass the former. If for eighty billion kalpas, With the most exquisite colors, sounds, As well as fragrances, tastes, and touches, One makes offerings to those who uphold the 'Sutra'. After making such offerings, If one can briefly hear the 'Sutra', Then one should rejoice and be glad, 'Today I have obtained great benefit'. Medicine King (a Bodhisattva's name, meaning King of Medicine), I now tell you, of all the sutras I have spoken, And among all these sutras, the 'Lotus Sutra' is the most supreme.
At that time, the Buddha again told the Bodhisattva Mahasattva (a great Bodhisattva) Medicine King: 'The sutras I have spoken are immeasurable, countless millions, those already spoken, those now being spoken, and those to be spoken in the future, and among them, this 'Lotus Sutra' is the most difficult to believe and understand.'
'Medicine King! This sutra is the secret treasure of all Buddhas, it cannot be randomly distributed or carelessly given to others; it is protected by all the World Honored Ones, and from the past, it has never been openly proclaimed. And this sutra, even when the Tathagata (self-designation of the Buddha) is still in the world, there are many who resent and envy it, how much more so after my passing?'
'Medicine King! You should know that after the Tathagata's passing, if there is someone who can write, uphold, read, recite, make offerings to, and explain this sutra to others, the Tathagata will cover them with his robe, and they will also be protected by the Buddhas of other present worlds. This person has great faith, aspiration, and the power of all good roots. You should know that this person dwells with the Tathagata, and the Tathagata will pat their head.'
'Medicine King! In any place, if someone speaks, reads, recites, or writes this sutra, or where the sutra scroll is located, one should build a seven-jeweled pagoda, making it tall, wide, and adorned, without needing to place relics (Buddha's remains). Why is that? Because the entire body of the Tathagata is already here. This pagoda should be adorned with all kinds of flowers
、香、瓔珞，繒蓋、幢幡，伎樂、歌頌，供養恭敬，尊重讚歎。若有人得見此塔，禮拜、供養，當知是等皆近阿耨多羅三藐三菩提。
「藥王！多有人在家、出家行菩薩道，若不能得見聞、讀誦、書持、供養是法華經者，當知是人未善行菩薩道；若有得聞是經典者，乃能善行菩薩之道。其有眾生求佛道者，若見、若聞是法華經，聞已信解受持者，當知是人得近阿耨多羅三藐三菩提。
「藥王！譬如有人渴乏須水，于彼高原穿鑿求之，猶見乾土，知水尚遠；施功不已，轉見濕土，遂漸至泥，其心決定、知水必近。菩薩亦復如是，若未聞、未解、未能修習是法華經者，當知是人去阿耨多羅三藐三菩提尚遠；若得聞解、思惟、修習，必知得近阿耨多羅三藐三菩提。所以者何？一切菩薩阿耨多羅三藐三菩提，皆屬此經——此經開方便門，示真實相。是法華經藏，深固幽遠，無人能到，今佛教化成就菩薩而為開示。
「藥王！若有菩薩聞是法華經，驚疑、怖畏，當知是為新發意菩薩；若聲聞人聞是經，驚疑、怖畏，當知是為增上慢者。
「藥王！若有善男子、善女人，如來滅后，欲為四眾說是法華經者，云何應說？是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應為四眾廣說斯經。如來室者
【現代漢語翻譯】 現代漢語譯本：用香、瓔珞（一種用珠玉串成的裝飾品）、絲綢傘蓋、旗旛，以及音樂、歌頌等來供養、恭敬、尊重和讚歎。如果有人能夠見到這座佛塔，並進行禮拜和供養，應當知道這些人都在接近阿耨多羅三藐三菩提（無上正等正覺）。 藥王！很多人，無論是在家還是出家修行菩薩道，如果不能夠見到、聽聞、讀誦、書寫、受持和供養這部《法華經》，應當知道這個人還沒有好好地修行菩薩道；如果有人能夠聽聞這部經典，才能夠好好地修行菩薩道。那些尋求佛道的眾生，如果見到或聽聞這部《法華經》，聽聞后能夠相信、理解並受持，應當知道這個人已經接近阿耨多羅三藐三菩提。 藥王！譬如有人口渴需要水，在高原上挖掘尋找，剛開始只看到乾燥的泥土，知道離水源還很遠；繼續努力挖掘，逐漸看到濕潤的泥土，接著看到泥漿，他的內心就確定知道水源一定很近了。菩薩也是這樣，如果還沒有聽聞、理解、修習這部《法華經》，應當知道這個人離阿耨多羅三藐三菩提還很遠；如果能夠聽聞、理解、思考和修習，必定知道已經接近阿耨多羅三藐三菩提。這是為什麼呢？一切菩薩的阿耨多羅三藐三菩提，都屬於這部經典——這部經典開啟了方便之門，揭示了真實的相狀。這部《法華經》的寶藏，深邃而遙遠，沒有人能夠到達，現在佛陀教化成就菩薩，才為他們開示。 藥王！如果有菩薩聽聞這部《法華經》，感到驚疑和害怕，應當知道這是新發心的菩薩；如果有聲聞人聽聞這部經，感到驚疑和害怕，應當知道這是增上慢者（自以為是，驕傲自滿的人）。 藥王！如果有善男子、善女人，在如來滅度之後，想要為四眾（比丘、比丘尼、優婆塞、優婆夷）宣說這部《法華經》，應當如何宣說呢？這位善男子、善女人，應當進入如來室，穿上如來衣，坐上如來座，然後才應當為四眾廣泛宣說這部經典。如來室指的是
【English Translation】 English version: With incense, necklaces (a type of ornament made of strung pearls and jade), silk canopies, banners, music, and songs, make offerings, pay respects, honor, and praise. If someone is able to see this stupa, and makes obeisance and offerings, know that these people are all approaching Anuttara-samyak-sambodhi (supreme perfect enlightenment). O Medicine King! Many people, whether they are lay or monastic practitioners of the Bodhisattva path, if they are unable to see, hear, read, recite, write, uphold, and make offerings to this Lotus Sutra, know that this person has not properly practiced the Bodhisattva path; if someone is able to hear this scripture, then they are able to properly practice the Bodhisattva path. Those sentient beings who seek the Buddha path, if they see or hear this Lotus Sutra, and after hearing it, are able to believe, understand, and uphold it, know that this person is approaching Anuttara-samyak-sambodhi. O Medicine King! It is like a person who is thirsty and needs water, digging in the highlands to find it, initially only seeing dry soil, knowing that the water source is still far away; continuing to dig diligently, gradually seeing moist soil, then seeing mud, their heart becomes certain, knowing that the water source must be near. Bodhisattvas are also like this, if they have not heard, understood, or practiced this Lotus Sutra, know that this person is still far from Anuttara-samyak-sambodhi; if they are able to hear, understand, contemplate, and practice, they will certainly know that they are approaching Anuttara-samyak-sambodhi. Why is this so? All Bodhisattvas' Anuttara-samyak-sambodhi belongs to this scripture—this scripture opens the door of expedient means and reveals the true aspect. The treasury of this Lotus Sutra is profound and distant, no one can reach it, now the Buddha teaches and accomplishes Bodhisattvas, and thus reveals it to them. O Medicine King! If there are Bodhisattvas who hear this Lotus Sutra and feel surprised, doubtful, and fearful, know that these are newly initiated Bodhisattvas; if there are Sravakas (hearers) who hear this scripture and feel surprised, doubtful, and fearful, know that these are those with increased arrogance (those who are self-righteous and conceited). O Medicine King! If there are good men or good women, after the Tathagata's (Buddha's) passing, who wish to expound this Lotus Sutra for the four assemblies (monks, nuns, laymen, and laywomen), how should they expound it? These good men or good women should enter the Tathagata's room, wear the Tathagata's robe, and sit on the Tathagata's seat, and then they should widely expound this scripture for the four assemblies. The Tathagata's room refers to
，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。安住是中，然後以不懈怠心，為諸菩薩及四眾廣說是法華經。
「藥王！我于余國，遣化人為其集聽法眾，亦遣化比丘、比丘尼、優婆塞、優婆夷聽其說法，是諸化人，聞法信受，隨順不逆。若說法者在空閑處，我時廣遣天、龍、鬼神、乾闥婆、阿修羅等，聽其說法。我雖在異國，時時令說法者得見我身。若於此經忘失句逗，我還為說，令得具足。」
爾時世尊欲重宣此義，而說偈言：
「欲舍諸懈怠， 應當聽此經， 是經難得聞， 信受者亦難。 如人渴須水， 穿鑿于高原， 猶見乾燥土， 知去水尚遠； 漸見濕土泥， 決定知近水。 藥王汝當知！ 如是諸人等， 不聞法華經， 去佛智甚遠， 若聞是深經， 決了聲聞法。 是諸經之王， 聞已諦思惟， 當知此人等， 近於佛智慧。 若人說此經， 應入如來室， 著于如來衣， 而坐如來座， 處眾無所畏， 廣為分別說。 大慈悲為室， 柔和忍辱衣， 諸法空為座， 處此為說法。 若說此經時， 有人惡口罵， 加刀杖瓦石， 唸佛故應忍。 我千萬億土， 現凈堅固身
【現代漢語翻譯】 現代漢語譯本： 一切眾生中最重要的是大慈悲心；如來的衣服，是柔和忍辱的心；如來的座位，是一切法皆空的道理。安住于這些之中，然後以不懈怠的心，為各位菩薩以及四眾弟子廣泛宣說這部《法華經》。 『藥王（菩薩名）！我在其他國土，派遣化身去聚集聽法的眾人，也派遣化身的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）去聽他們說法。這些化身，聽聞佛法后信受奉行，順從教誨而不違逆。如果說法的人在空閑的地方，我就會派遣天、龍、鬼神、乾闥婆（天樂神）、阿修羅（非天神）等去聽他們說法。我雖然在其他國土，也會時常讓說法的人見到我的身形。如果他們對這部經文遺忘或不理解，我還會為他們講解，使他們能夠完全領會。』 這時，世尊爲了重申這個道理，就說了偈語： 『想要捨棄一切懈怠，就應當聽聞這部經，這部經很難聽聞，能夠信受奉行的人也很難得。 就像一個人口渴需要水，在高原上挖掘，即使只看到乾燥的泥土，也知道離水源還很遠； 漸漸看到濕潤的泥土，就確定知道離水源很近了。 藥王啊，你應當知道！這些人，沒有聽聞《法華經》，距離佛的智慧非常遙遠； 如果聽聞這部深奧的經典，就能徹底明白聲聞乘的教法。 這部經是諸經之王，聽聞后仔細思考，應當知道這些人，已經接近佛的智慧了。 如果有人宣說這部經，應當進入如來的房間，穿上如來的衣服，坐在如來的座位上， 在眾人面前無所畏懼，廣泛地為大家分別解說。 以大慈悲心為房間，以柔和忍辱心為衣服，以諸法皆空為座位，安住於此來宣說佛法。 如果宣說這部經時，有人惡語謾罵，甚至用刀杖瓦石加害，應當因為憶念佛陀的緣故而忍受。 我在千萬億的國土中，顯現清凈堅固的法身，
【English Translation】 English version: Among all living beings, the greatest compassion is the most important; the Tathagata's (Buddha's) robe is the mind of gentleness and patience; the Tathagata's seat is the emptiness of all dharmas (teachings). Abiding in these, then with an unremitting mind, widely expound this Lotus Sutra for all Bodhisattvas and the four assemblies. 'Medicine King (a Bodhisattva)! In other lands, I send my emanations to gather the assembly to listen to the Dharma, and I also send emanated Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers) to listen to their teachings. These emanations, upon hearing the Dharma, believe and accept it, following the teachings without opposition. If the Dharma speaker is in a secluded place, I will send Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), and others to listen to their teachings. Although I am in another land, I will often allow the Dharma speaker to see my form. If they forget or do not understand any phrases in this sutra, I will explain it to them, so that they can fully comprehend it.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'Those who wish to abandon all laziness, should listen to this sutra. This sutra is difficult to hear, and those who believe and accept it are also rare. Like a person who is thirsty for water, digging on a high plateau, even if they only see dry soil, they know that the water source is still far away; Gradually seeing moist soil, they are certain that they are close to the water source. Medicine King, you should know! Those people who have not heard the Lotus Sutra are very far from the Buddha's wisdom; If they hear this profound sutra, they will thoroughly understand the teachings of the Sravaka (hearer) vehicle. This sutra is the king of all sutras. After hearing it, if they contemplate it carefully, they should know that these people are close to the Buddha's wisdom. If someone expounds this sutra, they should enter the Tathagata's room, put on the Tathagata's robe, and sit on the Tathagata's seat, Fearlessly in the midst of the assembly, widely explain it for everyone. With great compassion as the room, with gentleness and patience as the robe, with the emptiness of all dharmas as the seat, abide in this to expound the Dharma. If, while expounding this sutra, someone curses with harsh words, or even harms with knives, sticks, tiles, or stones, they should endure it because of remembering the Buddha. In countless lands, I manifest a pure and firm Dharma body,
， 于無量億劫， 為眾生說法。 若我滅度后， 能說此經者， 我遣化四眾， 比丘比丘尼， 及清信士女， 供養於法師， 引導諸眾生， 集之令聽法。 若人慾加惡， 刀杖及瓦石， 則遣變化人， 為之作衛護。 若說法之人， 獨在空閑處， 寂寞無人聲， 讀誦此經典， 我爾時為現， 清凈光明身。 若忘失章句， 為說令通利。 若人具是德， 或為四眾說， 空處讀誦經， 皆得見我身。 若人在空閑， 我遣天龍王， 夜叉鬼神等， 為作聽法眾。 是人樂說法， 分別無掛礙， 諸佛護念故， 能令大眾喜。 若親近法師， 速得菩薩道， 隨順是師學， 得見恒沙佛。」
妙法蓮華經見寶塔品第十一
爾時佛前有七寶塔，高五百由旬，縱廣二百五十由旬，從地踴出，住在空中，種種寶物而莊校之。五千欄楯，龕室千萬，無數幢幡以為嚴飾，垂寶瓔珞寶鈴萬億而懸其上。四面皆出多摩羅跋栴檀之香，充遍世界。其諸幡蓋，以金、銀、琉璃、車𤦲、馬腦、真珠、玫瑰、七寶合成，高至四天王宮。三十三天雨天曼陀羅華，供養寶塔。余諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅
【現代漢語翻譯】 現代漢語譯本 在無量億劫的時間裡，我為眾生宣說佛法。 如果我滅度之後，有人能夠宣說這部經典， 我會派遣化身的四眾弟子，包括比丘（出家男眾）、比丘尼（出家女眾）、以及清信士（在家男眾）和清信女（在家女眾）， 去供養這位法師，引導眾生，聚集他們來聽聞佛法。 如果有人想要加害於他，使用刀杖或者瓦石， 我會派遣變化出來的人，為他做保護。 如果說法的人，獨自在空閑的地方， 寂靜無聲，誦讀這部經典， 我那時會顯現清凈光明的身相。 如果他忘記了經文的章節和語句，我會為他講解，使他通達流暢。 如果有人具備這樣的功德，或者為四眾弟子說法， 或者在空閑的地方誦讀經典，都能見到我的身相。 如果有人在空閑的地方，我會派遣天龍王（天上的龍王）， 夜叉（一種鬼神）、鬼神等等，作為聽法的聽眾。 這個人樂於說法，能夠清晰地分辨，沒有障礙， 因為諸佛的護念，能夠使大眾歡喜。 如果親近這樣的法師，就能迅速證得菩薩道， 跟隨這位老師學習，就能見到恒河沙數般的佛陀。
《妙法蓮華經·見寶塔品》第十一
那時，在佛陀面前出現了一座七寶塔，高五百由旬（古印度長度單位），縱廣二百五十由旬，從地面涌出，懸在空中，用各種寶物裝飾著。 有五千個欄桿，千萬個龕室，無數的幢幡作為莊嚴的裝飾，垂掛著萬億的寶瓔珞和寶鈴。 四面都散發出多摩羅跋栴檀（一種香木）的香氣，瀰漫整個世界。 那些幡蓋，用金、銀、琉璃、車𤦲（一種寶石）、馬腦（瑪瑙）、真珠（珍珠）、玫瑰（紅寶石）等七寶合成，高聳至四天王宮。 三十三天（欲界第二天）降下天曼陀羅華（天上的花），供養寶塔。 其餘的天、龍、夜叉、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）等，
【English Translation】 English version For immeasurable millions of kalpas, I have been expounding the Dharma for sentient beings. If, after my extinction, there is someone who can expound this sutra, I will send forth my transformed fourfold assembly, including bhikshus (monks), bhikshunis (nuns), upasakas (laymen), and upasikas (laywomen), to make offerings to this Dharma teacher, guide sentient beings, and gather them to listen to the Dharma. If someone wishes to harm him, using swords, staves, or tiles and stones, I will send forth transformed beings to protect him. If the one who expounds the Dharma is alone in a secluded place, in silence, reading and reciting this sutra, at that time, I will manifest my pure and radiant body. If he forgets the chapters and verses, I will explain them to him, enabling him to understand them fluently. If someone possesses such virtues, whether expounding the Dharma to the fourfold assembly, or reading and reciting the sutra in a secluded place, they will all be able to see my body. If someone is in a secluded place, I will send the Dragon Kings of the heavens, yakshas (a type of spirit), ghosts, and other spirits, to be the audience listening to the Dharma. This person delights in expounding the Dharma, can clearly discern without hindrance, and because of the protection of all Buddhas, can make the assembly rejoice. If one draws near to such a Dharma teacher, one will quickly attain the Bodhisattva path, and by following this teacher's teachings, one will be able to see Buddhas as numerous as the sands of the Ganges.
Chapter Eleven, 'Vision of the Jeweled Stupa,' of the Lotus Sutra
At that time, in front of the Buddha, there appeared a seven-jeweled stupa, five hundred yojanas (an ancient Indian unit of length) in height, and two hundred and fifty yojanas in width and breadth, rising up from the earth and standing in the air, adorned with various jewels. There were five thousand railings, ten million chambers, and countless banners and streamers as magnificent decorations, with trillions of jeweled necklaces and bells hanging above. From all four sides emanated the fragrance of tamalapatra sandalwood, pervading the entire world. Those banners and canopies were made of gold, silver, lapis lazuli, carnelian, agate, pearls, rubies, and other seven treasures, reaching as high as the palaces of the Four Heavenly Kings. The Thirty-three Heavens (the second heaven of the Desire Realm) rained down heavenly mandara flowers, making offerings to the stupa. The other devas, dragons, yakshas, gandharvas (celestial musicians), asuras (a type of warring spirit), garudas (a type of golden-winged bird spirit), kinnaras (celestial singers), mahoragas (a type of great serpent spirit), and others,
伽、人非人等，千萬億眾，以一切華、香、瓔珞、幡蓋、伎樂，供養寶塔，恭敬、尊重、讚歎。爾時寶塔中出大音聲嘆言：「善哉，善哉！釋迦牟尼世尊！能以平等大慧，教菩薩法，佛所護念，妙法華經，為大眾說。如是，如是！釋迦牟尼世尊！如所說者，皆是真實。」
爾時四眾，見大寶塔住在空中，又聞塔中所出音聲，皆得法喜，怪未曾有，從座而起，恭敬合掌，卻住一面。爾時有菩薩摩訶薩，名大樂說，知一切世間天、人、阿修羅、等心之所疑，而白佛言：「世尊！以何因緣，有此寶塔從地踴出，又于其中發是音聲？」
爾時佛告大樂說菩薩：「此寶塔中有如來全身，乃往過去東方無量千萬億阿僧祇世界，國名寶凈，彼中有佛，號曰多寶。其佛行菩薩道時，作大誓願：『若我成佛、滅度之後，於十方國土有說法華經處，我之塔廟，為聽是經故，踴現其前，為作證明，贊言善哉。』
「彼佛成道已，臨滅度時，于天人大眾中告諸比丘：『我滅度后，欲供養我全身者，應起一大塔。』其佛以神通願力，十方世界，在在處處，若有說法華經者，彼之寶塔皆踴出其前，全身在於塔中，贊言：『善哉，善哉！』
「大樂說！今多寶如來塔，聞說法華經故，從地踴出，贊言：『善哉，善哉！』」
【現代漢語翻譯】 現代漢語譯本：伽（一種神靈）、人、非人等，有千萬億之眾，他們用各種鮮花、香料、瓔珞、幡蓋、音樂，供養寶塔，恭敬、尊重、讚歎。這時，寶塔中發出巨大的聲音讚歎道：『太好了，太好了！釋迦牟尼世尊！您能以平等的大智慧，教導菩薩法，佛所護念的《妙法蓮華經》，為大眾宣說。正是這樣，正是這樣！釋迦牟尼世尊！您所說的一切，都是真實的。』 這時，在場的四眾弟子，看到巨大的寶塔懸在空中，又聽到塔中發出的聲音，都感到無比的法喜，驚歎從未有過這樣的事情，他們從座位上站起來，恭敬地合起手掌，退到一邊站立。這時，有一位名叫大樂說的菩薩摩訶薩（大菩薩），他知道一切世間的天、人、阿修羅等心中的疑惑，便向佛陀說道：『世尊！是什麼因緣，使得這座寶塔從地涌出，又在其中發出這樣的聲音呢？』 這時，佛陀告訴大樂說菩薩：『這座寶塔中有如來的全身舍利。在過去東方無量千萬億阿僧祇（極大的數字）世界之外，有一個名為寶凈的國度，那裡有一尊佛，號為多寶。這位佛在修行菩薩道時，曾發下大誓願：『如果我成佛、滅度之後，在十方國土有宣說《法華經》的地方，我的塔廟就會爲了聽聞此經而涌現在那裡，作為證明，並讚歎說太好了。』 『這位佛成道后，臨近滅度時，在天人大眾中告訴眾比丘：『我滅度后，想要供養我全身舍利的人，應當建造一座大塔。』這位佛以神通願力，在十方世界，無論何處，只要有宣說《法華經》的地方，他的寶塔都會涌現在那裡，全身舍利就在塔中，並讚歎說：『太好了，太好了！』 『大樂說！現在多寶如來的寶塔，因為聽聞宣說《法華經》的緣故，從地涌出，並讚歎說：『太好了，太好了！』
【English Translation】 English version: 'Gā (a type of spirit), humans, non-humans, and countless millions of beings, using all kinds of flowers, incense, necklaces, banners, canopies, and music, made offerings to the jeweled stupa, with reverence, respect, and praise. At that time, a great voice came from within the stupa, exclaiming: 「Excellent, excellent! Śākyamuni, the World-Honored One! You are able to teach the Bodhisattva Dharma with your great, impartial wisdom, and to expound the Wonderful Dharma Lotus Sutra, which is protected by the Buddhas, for the benefit of the multitude. It is so, it is so! Śākyamuni, the World-Honored One! All that you have spoken is true.」' At that time, the four assemblies, seeing the great jeweled stupa suspended in the air, and hearing the voice coming from within the stupa, were all filled with Dharma joy, marveling at this unprecedented event. They rose from their seats, respectfully joined their palms, and stood to one side. Then, a Bodhisattva Mahāsattva (great Bodhisattva) named Great Eloquence, knowing the doubts in the minds of all beings in the world, including gods, humans, and asuras, addressed the Buddha, saying: 「World-Honored One! What is the cause and condition that this jeweled stupa has sprung forth from the earth, and that such a voice has come from within it?」 At that time, the Buddha said to the Bodhisattva Great Eloquence: 「Within this jeweled stupa is the complete body of a Tathāgata. In the past, beyond countless millions of asamkhya (an immense number) worlds to the east, there was a country named Pure Treasure, and in that country was a Buddha named Prabhūtaratna. When that Buddha was practicing the Bodhisattva path, he made a great vow: 『If, after I have attained Buddhahood and passed into parinirvana, there is any place in the ten directions where the Lotus Sutra is being preached, my stupa will appear before that place in order to hear this sutra, to serve as proof, and to praise it, saying, 「Excellent!」』 『After that Buddha had attained enlightenment, as he was about to enter parinirvana, he told the assembly of monks and gods: 「After my parinirvana, those who wish to make offerings to my complete body should erect a great stupa.」 By the power of his spiritual vows, in all places throughout the ten directions, wherever the Lotus Sutra is being preached, his jeweled stupa will appear before that place, with his complete body within the stupa, and will praise it, saying: 「Excellent, excellent!」』 『Great Eloquence! Now, the stupa of the Tathāgata Prabhūtaratna, because it has heard the preaching of the Lotus Sutra, has sprung forth from the earth, and is praising it, saying: 「Excellent, excellent!」』
是時大樂說菩薩，以如來神力故，白佛言：「世尊！我等愿欲見此佛身。」
佛告大樂說菩薩摩訶薩：「是多寶佛，有深重愿：『若我寶塔，為聽法華經故，出於諸佛前時，其有欲以我身示四眾者，彼佛分身諸佛——在於十方世界說法，盡還集一處，然後我身乃出現耳。』
「大樂說！我分身諸佛——在於十方世界說法者，今應當集。」
大樂說白佛言：「世尊！我等亦愿欲見世尊分身諸佛，禮拜供養。」
爾時佛放白毫一光，即見東方五百萬億那由他恒河沙等國土諸佛，彼諸國土，皆以頗梨為地，寶樹、寶衣以為莊嚴，無數千萬億菩薩充滿其中，遍張寶幔，寶網羅上。彼國諸佛，以大妙音而說諸法，及見無量千萬億菩薩，遍滿諸國，為眾說法。南西北方、四維上下，白毫相光所照之處，亦復如是。爾時十方諸佛，各告眾菩薩言：「善男子！我今應往娑婆世界，釋迦牟尼佛所，並供養多寶如來寶塔。」
時娑婆世界即變清凈，琉璃為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華遍佈其地，以寶網幔，羅覆其上，懸諸寶鈴。唯留此會眾，移諸天人置於他土。
是時，諸佛各將一大菩薩以為侍者，至娑婆世界，各
【現代漢語翻譯】 現代漢語譯本：
當時，大樂說菩薩（Mahāpratibhāna，意為具有大辯才的菩薩），憑藉如來的神力，對佛說：『世尊！我們都希望能夠見到佛的真身。』 佛告訴大樂說菩薩摩訶薩（Mahāsattva，意為大菩薩）：『這多寶佛（Prabhūtaratna，意為多寶如來）有深重的誓願：『如果我的寶塔，爲了聽《法華經》的緣故，出現在諸佛面前時，如果有想要讓我向四眾弟子展示真身的人，那麼那些在十方世界說法的佛的分身，都必須聚集到一處，然後我的真身才會顯現。』 『大樂說！我的分身諸佛——那些在十方世界說法的佛，現在應當聚集。』 大樂說菩薩對佛說：『世尊！我們也希望能夠見到世尊的分身諸佛，並向他們禮拜供養。』 這時，佛放出眉間白毫相光，立刻見到東方五百萬億那由他（nayuta，意為極大的數量單位）恒河沙數（gaṅgā-nadī-vālukā，意為恒河沙的數量）的國土中的諸佛。那些國土，都以頗梨（sphatika，意為水晶）為地，用寶樹、寶衣來裝飾，無數千萬億的菩薩充滿其中，到處張掛著寶幔，寶網覆蓋其上。那些國土的諸佛，用大妙音宣說諸法，並且見到無量千萬億的菩薩，遍滿各個國土，為眾生說法。南方、西方、北方、四維（東南、東北、西南、西北）以及上方、下方，凡是白毫相光所照耀的地方，也都是如此。這時，十方諸佛，各自告訴眾菩薩說：『善男子！我現在應當前往娑婆世界（Sahā，意為堪忍世界），到釋迦牟尼佛（Śākyamuni，意為釋迦族的聖人）那裡，並供養多寶如來的寶塔。』 這時，娑婆世界立刻變得清凈，以琉璃為地，用寶樹裝飾，用黃金為繩索來劃分八條道路，沒有村落、村莊、城鎮、大海、江河、山川、樹林。焚燒著大寶香，曼陀羅花（mandārava，意為天界之花）遍佈地面，用寶網和帷幔覆蓋其上，懸掛著各種寶鈴。只留下這裡的法會大眾，將天人和其餘眾生轉移到其他國土。 這時，諸佛各自帶領一位大菩薩作為侍者，來到娑婆世界，各自到達寶樹下。
【English Translation】 English version:
At that time, the Bodhisattva Mahāpratibhāna (Great Eloquence), through the spiritual power of the Tathāgata, said to the Buddha: 'World-Honored One! We all wish to see the true body of the Buddha.' The Buddha told the Bodhisattva Mahāsattva (Great Being) Mahāpratibhāna: 'This Buddha Prabhūtaratna (Abundant Treasures) has a profound vow: 『If my jeweled stupa, for the sake of hearing the Lotus Sutra, appears before all the Buddhas, and if there are those who wish to have me show my true body to the four assemblies, then all the Buddhas who are emanations of me, preaching the Dharma in the ten directions, must gather in one place, and then my true body will appear.』 'Mahāpratibhāna! My emanated Buddhas—those who are preaching the Dharma in the ten directions—should now gather.' The Bodhisattva Mahāpratibhāna said to the Buddha: 'World-Honored One! We also wish to see the emanated Buddhas of the World-Honored One, and to bow down and make offerings to them.' At that time, the Buddha emitted a white ray of light from the tuft of hair between his eyebrows, and immediately saw the Buddhas in the lands of five million billion nayutas (a very large number) of Ganges River sands in the east. Those lands were all made of sphatika (crystal) as the ground, adorned with jeweled trees and jeweled garments, and filled with countless millions of billions of Bodhisattvas. Jeweled canopies were spread everywhere, and jeweled nets covered them. The Buddhas of those lands were proclaiming the Dharma with great and wonderful sounds, and they saw countless millions of billions of Bodhisattvas, filling all the lands, preaching the Dharma to the beings. In the south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), and above and below, wherever the white ray of light from the tuft of hair shone, it was the same. At that time, the Buddhas of the ten directions each told their Bodhisattvas: 'Good men! I should now go to the Sahā (Endurance) world, to the place of Śākyamuni (Sage of the Śākya Clan) Buddha, and make offerings to the jeweled stupa of the Tathāgata Prabhūtaratna.' At that time, the Sahā world immediately became pure, with lapis lazuli as the ground, adorned with jeweled trees, and with golden ropes dividing the eight paths. There were no villages, hamlets, towns, cities, great seas, rivers, mountains, or forests. Great jeweled incense was burned, and mandārava (heavenly) flowers were scattered all over the ground. Jeweled nets and canopies covered it, and various jeweled bells were hung. Only the assembly of this gathering was left, and the devas and other beings were moved to other lands. At that time, each of the Buddhas brought a great Bodhisattva as an attendant, and they came to the Sahā world, each arriving beneath a jeweled tree.
到寶樹下。一一寶樹高五百由旬，枝、葉、華、果次第莊嚴，諸寶樹下皆有師子之座，高五由旬，亦以大寶而校飾之。爾時諸佛，各於此座結加趺坐。如是展轉遍滿三千大千世界，而於釋迦牟尼佛一方所分之身猶故未盡。
時釋迦牟尼佛，欲容受所分身諸佛故，八方各更變二百萬億那由他國，皆令清凈，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、果次第嚴飾，樹下皆有寶師子座，高五由旬，種種諸寶以為莊校。亦無大海、江河，及目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍佈其地。
釋迦牟尼佛為諸佛當來坐故，復於八方各更變二百萬億那由他國，皆令清凈，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、果次第莊嚴，樹下皆有寶師子座，高五由旬，亦以大寶而校飾之。亦無大海、江河，及目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔、遍覆其上；懸諸幡蓋，燒大寶香，諸天寶
【現代漢語翻譯】 現代漢語譯本 到達寶樹下。每一棵寶樹都高五百由旬（yojana，古印度長度單位），樹枝、樹葉、花朵、果實依次排列，莊嚴華麗。每棵寶樹下都有一個獅子座，高五由旬，也用各種珍寶裝飾。那時，諸佛都各自在這些座位上結跏趺坐。這樣，諸佛依次遍佈三千大千世界，而釋迦牟尼佛一方所分化出的身形仍然沒有完全容納。 當時，釋迦牟尼佛爲了容納所分化出的諸佛，在八個方向各自變化出二百萬億那由他（nayuta，數量單位）個國土，都使之清凈，沒有地獄、餓鬼、畜生和阿修羅。又將諸天人和移到其他國土。所變化的國土，也以琉璃為地，寶樹莊嚴，樹高五百由旬，樹枝、樹葉、花朵、果實依次裝飾，樹下都有寶獅子座，高五由旬，用各種珍寶裝飾。也沒有大海、江河，以及目真鄰陀山（Mucilinda，山名）、摩訶目真鄰陀山（Mahamucilinda，山名）、鐵圍山（Cakravāḍa，山名）、大鐵圍山（Mahācakravāḍa，山名）、須彌山（Sumeru，山名）等諸山王，全部成為一個佛國土。寶地平坦，寶交露幔遍佈其上；懸掛著各種幡蓋，燃燒著珍貴的香，諸天寶花遍佈地面。 釋迦牟尼佛爲了讓諸佛將來入座，又在八個方向各自變化出二百萬億那由他個國土，都使之清凈，沒有地獄、餓鬼、畜生和阿修羅。又將諸天人和移到其他國土。所變化的國土，也以琉璃為地，寶樹莊嚴，樹高五百由旬，樹枝、樹葉、花朵、果實依次莊嚴，樹下都有寶獅子座，高五由旬，也用各種珍寶裝飾。也沒有大海、江河，以及目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、須彌山等諸山王，全部成為一個佛國土。寶地平坦，寶交露幔遍佈其上；懸掛著各種幡蓋，燃燒著珍貴的香，諸天寶
【English Translation】 English version They arrived at the jeweled trees. Each jeweled tree was five hundred yojanas (yojana, an ancient Indian unit of distance) in height, with branches, leaves, flowers, and fruits arranged in an orderly and magnificent manner. Under each jeweled tree was a lion's seat, five yojanas high, also adorned with great jewels. At that time, all the Buddhas sat in full lotus posture on these seats. In this way, the Buddhas were spread throughout the three thousand great thousand worlds, and yet the bodies emanated by Shakyamuni Buddha on one side were still not fully accommodated. Then, Shakyamuni Buddha, in order to accommodate the Buddhas who had emanated from him, transformed two million billion nayutas (nayuta, a unit of number) of lands in each of the eight directions, making them all pure, without hells, hungry ghosts, animals, or asuras. He also moved the gods and humans to other lands. The transformed lands were also made of lapis lazuli, adorned with jeweled trees, five hundred yojanas high, with branches, leaves, flowers, and fruits arranged in order. Under the trees were jeweled lion's seats, five yojanas high, decorated with various jewels. There were also no great seas, rivers, or mountains such as Mucilinda (Mucilinda, a mountain name), Mahamucilinda (Mahamucilinda, a mountain name), Cakravāḍa (Cakravāḍa, a mountain name), Mahācakravāḍa (Mahācakravāḍa, a mountain name), and Sumeru (Sumeru, a mountain name), all becoming one Buddha-land. The jeweled ground was flat, covered with jeweled canopies; various banners and canopies were hung, precious incense was burned, and heavenly jeweled flowers were scattered on the ground. Shakyamuni Buddha, in order to prepare seats for the Buddhas to come, again transformed two million billion nayutas of lands in each of the eight directions, making them all pure, without hells, hungry ghosts, animals, or asuras. He also moved the gods and humans to other lands. The transformed lands were also made of lapis lazuli, adorned with jeweled trees, five hundred yojanas high, with branches, leaves, flowers, and fruits arranged in order. Under the trees were jeweled lion's seats, five yojanas high, also decorated with great jewels. There were also no great seas, rivers, or mountains such as Mucilinda, Mahamucilinda, Cakravāḍa, Mahācakravāḍa, and Sumeru, all becoming one Buddha-land. The jeweled ground was flat, covered with jeweled canopies; various banners and canopies were hung, precious incense was burned, and heavenly jeweled
華遍佈其地。
爾時東方釋迦牟尼佛所分之身，百千萬億那由他恒河沙等國土中諸佛，各各說法，來集於此；如是次第十方諸佛皆悉來集，坐於八方。爾時一一方，四百萬億那由他國土諸佛如來遍滿其中。是時，諸佛各在寶樹下，坐師子座，皆遣侍者問訊釋迦牟尼佛，各赍寶華滿掬而告之言：「善男子！汝往詣耆阇崛山釋迦牟尼佛所，如我辭曰：『少病、少惱，氣力安樂，及菩薩、聲聞眾悉安隱不？』以此寶華散佛供養，而作是言：『彼某甲佛，與欲開此寶塔。』」諸佛遣使，亦復如是。
爾時釋迦牟尼佛，見所分身佛悉已來集，各各坐于師子之座，皆聞諸佛與欲同開寶塔。即從座起，住虛空中。一切四眾，起立合掌，一心觀佛。於是釋迦牟尼佛，以右指開七寶塔戶，出大音聲，如卻關鑰開大城門。即時一切眾會，皆見多寶如來於寶塔中坐師子座，全身不散，如入禪定。又聞其言：「善哉，善哉！釋迦牟尼佛！快說是法華經，我為聽是經故而來至此。」爾時四眾等、見過去無量千萬億劫滅度佛說如是言，嘆未曾有，以天寶華聚，散多寶佛及釋迦牟尼佛上。
爾時多寶佛，于寶塔中分半座與釋迦牟尼佛，而作是言：「釋迦牟尼佛！可就此座。」即時釋迦牟尼佛入其塔中，坐其半座，結加趺坐。爾時，
【現代漢語翻譯】 現代漢語譯本：花朵遍佈在地面上。 那時，東方釋迦牟尼佛所分出的身，在百千萬億那由他（佛教中表示極大的數量單位）恒河沙數（數量極多，如恒河沙粒）等國土中的諸佛，各自說法，來到這裡聚集；像這樣依次十方諸佛都來到這裡聚集，坐在八個方位上。那時，每一方位，都有四百萬億那由他國土的諸佛如來遍滿其中。這時，諸佛各自在寶樹下，坐在獅子座上，都派遣侍者向釋迦牟尼佛問候，各自拿著滿捧的寶花，告訴侍者說：『善男子！你前往耆阇崛山（又名靈鷲山，佛陀說法之地）釋迦牟尼佛那裡，像我這樣說：『少病、少惱，氣力安樂，以及菩薩、聲聞（佛教中指聽聞佛陀教誨而修行的人）大眾都安穩嗎？』用這些寶花散在佛身上供養，並且這樣說：『那位某甲佛，想要開啟這座寶塔。』諸佛派遣使者，也是這樣。 那時，釋迦牟尼佛，看到所分出的身佛都已來到聚集，各自坐在獅子座上，都聽到諸佛想要一同開啟寶塔。就從座位上站起來，停留在虛空中。一切四眾（佛教中指出家男女二眾和在家男女二眾），站立合掌，一心看著佛。於是釋迦牟尼佛，用右指打開七寶塔的門，發出巨大的聲音，像打開城門一樣。當時一切大眾，都看到多寶如來（過去佛名）在寶塔中坐在獅子座上，全身沒有散壞，像進入禪定一樣。又聽到他說：『善哉，善哉！釋迦牟尼佛！快說《法華經》（佛教經典），我爲了聽這部經才來到這裡。』當時四眾等，看到過去無量千萬億劫滅度的佛說這樣的話，讚歎從未有過，用天上的寶花聚，散在多寶佛和釋迦牟尼佛身上。 那時，多寶佛，在寶塔中分出半個座位給釋迦牟尼佛，並且這樣說：『釋迦牟尼佛！可以坐到這個座位上。』當時釋迦牟尼佛進入寶塔中，坐在他的半個座位上，結跏趺坐（佛教中一種坐姿）。那時，
【English Translation】 English version: Flowers were spread all over the ground. At that time, the bodies of Śākyamuni Buddha, which were emanated from the east, from hundreds of thousands of millions of nayutas (a large number in Buddhism) of Ganges sands (an extremely large number, like grains of sand in the Ganges River) of lands, each Buddha was preaching the Dharma, and came to gather here; in this way, the Buddhas of the ten directions all came to gather, sitting in the eight directions. At that time, in each direction, there were four million billion nayutas of lands filled with Tathāgatas (another name for Buddha). At this time, the Buddhas were each under a jeweled tree, sitting on a lion's seat, and they all sent attendants to greet Śākyamuni Buddha, each carrying a handful of jeweled flowers, and told them: 'Good man! Go to Śākyamuni Buddha at Gṛdhrakūṭa Mountain (also known as Vulture Peak, where the Buddha preached), and say as I say: 'Are you free from illness and affliction, are your strength and peace good, and are the Bodhisattvas and Śrāvakas (those who hear the Buddha's teachings and practice) all at peace?' Scatter these jeweled flowers to offer to the Buddha, and say: 'That Buddha so-and-so, wishes to open this jeweled stupa.' The Buddhas sent messengers, and it was the same. At that time, Śākyamuni Buddha, seeing that the emanated Buddhas had all come to gather, each sitting on a lion's seat, and hearing that the Buddhas all wished to open the jeweled stupa together, then rose from his seat and stood in the void. All the four assemblies (the four groups of Buddhist followers: monks, nuns, laymen, and laywomen), stood up, joined their palms, and looked at the Buddha with one mind. Then Śākyamuni Buddha, with his right finger, opened the door of the seven-jeweled stupa, and made a great sound, like opening the gate of a great city. At that time, all the assembly saw Prabhūtaratna Tathāgata (a Buddha of the past) sitting on a lion's seat in the jeweled stupa, his whole body not scattered, as if in meditation. And they heard him say: 'Excellent, excellent! Śākyamuni Buddha! Quickly preach the Lotus Sutra (a Buddhist scripture), I have come here to hear this sutra.' At that time, the four assemblies, seeing a Buddha who had passed away countless millions of billions of kalpas (an extremely long period of time) ago say such words, praised it as unprecedented, and scattered heavenly jeweled flowers on Prabhūtaratna Buddha and Śākyamuni Buddha. At that time, Prabhūtaratna Buddha, in the jeweled stupa, divided half of his seat for Śākyamuni Buddha, and said: 'Śākyamuni Buddha! You may sit on this seat.' Then Śākyamuni Buddha entered the stupa, sat on his half seat, and sat in the lotus position. At that time,
大眾見二如來在七寶塔中師子座上、結加趺坐，各作是念：「佛座高遠，唯愿如來以神通力，令我等輩俱處虛空。」即時釋迦牟尼佛、以神通力，接諸大眾皆在虛空，以大音聲普告四眾：「誰能於此娑婆國土廣說妙法華經，今正是時。如來不久當入涅槃，佛欲以此妙法華經付囑有在。」
爾時世尊欲重宣此義，而說偈言：
「聖主世尊， 雖久滅度， 在寶塔中， 尚為法來。 諸人云何 不勤為法？ 此佛滅度， 無央數劫， 處處聽法， 以難遇故。 彼佛本願， 我滅度后， 在在所往， 常為聽法。 又我分身， 無量諸佛， 如恒沙等， 來欲聽法。 及見滅度， 多寶如來， 各舍妙土， 及弟子眾、 天人龍神、 諸供養事， 令法久住， 故來至此。 為坐諸佛， 以神通力， 移無量眾， 令國清凈。 諸佛各各， 詣寶樹下， 如清凈池， 蓮華莊嚴。 其寶樹下， 諸師子座， 佛坐其上， 光明嚴飾， 如夜闇中， 燃大炬火。 身出妙香， 遍十方國， 眾生蒙薰， 喜不自勝。 譬如大風， 吹小樹枝。 以是方便， 令法久住。 告諸大眾： 『我滅度后， 誰能
【現代漢語翻譯】 現代漢語譯本 大眾看到釋迦牟尼佛和多寶如來（Prabhutaratna，意為多寶佛）兩位如來在七寶塔中的獅子座上結跏趺坐，各自心中想：『佛的座位如此高遠，只希望如來能夠運用神通之力，讓我們都能夠身處虛空之中。』就在這時，釋迦牟尼佛運用神通之力，將所有大眾都接引到虛空中，並以洪亮的聲音向四眾宣告：『誰能夠在這娑婆國土（Saha，意為堪忍世界）廣為宣說《妙法蓮華經》，現在正是時候。如來不久將要進入涅槃（Nirvana，意為寂滅），佛想要將這部《妙法蓮華經》囑託給有緣之人。』 這時，世尊爲了再次宣說這個道理，就說了偈語： 『聖主世尊，雖然已經滅度很久，仍然在寶塔之中，爲了佛法而來。你們這些人為什麼不勤奮地爲了佛法修行呢？這位佛陀滅度，已經過了無量無數的劫數，仍然在各處聽聞佛法，因為佛法難得遇到。那位佛陀的本願是，在我滅度之後，無論在何處，都要常為聽聞佛法。而且我的分身，無量無數的諸佛，如同恒河沙數一樣多，都來到這裡想要聽聞佛法，並且見證多寶如來滅度。他們各自捨棄了美好的國土，以及弟子眷屬、天人龍神，還有各種供養的事物，爲了讓佛法長久住世，所以來到這裡。爲了讓諸佛入座，運用神通之力，轉移了無量的大眾，使國土清凈。諸佛各自來到寶樹之下，如同清凈的池塘，以蓮花莊嚴。在那寶樹之下，有諸多的獅子座，佛陀坐在上面，光明照耀，如同在黑暗的夜晚，點燃巨大的火炬。佛身散發出美妙的香氣，遍佈十方國土，眾生聞到香氣，歡喜得無法自持。譬如大風，吹動小樹的枝條。用這樣的方便，使佛法長久住世。告訴各位大眾：『我滅度之後，誰能夠』
【English Translation】 English version The assembly saw the two Tathagatas, Shakyamuni Buddha and Prabhutaratna (meaning 'Many Treasures'), seated in the lotus position on lion thrones within the seven-jeweled stupa. Each of them thought: 'The Buddha's seat is so high and far, I only wish that the Tathagata would use his supernatural powers to allow us all to be in the void.' At that moment, Shakyamuni Buddha, using his supernatural powers, lifted all the assembly into the void and proclaimed in a loud voice to the four assemblies: 'Who can widely expound the Wonderful Dharma Lotus Sutra in this Saha (meaning 'endurance') world? Now is the time. The Tathagata will soon enter Nirvana (meaning 'extinction'), and the Buddha wishes to entrust this Wonderful Dharma Lotus Sutra to those who are destined.' Then, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The Holy Lord, the World Honored One, though long since passed into extinction, still remains in the jeweled stupa, coming for the sake of the Dharma. How can you people not diligently practice for the sake of the Dharma? This Buddha passed into extinction countless eons ago, yet still listens to the Dharma everywhere, because the Dharma is so difficult to encounter. That Buddha's original vow was that after my extinction, wherever I go, I will always listen to the Dharma. Moreover, my emanations, countless Buddhas, as many as the sands of the Ganges, have come here to listen to the Dharma and to witness the extinction of Prabhutaratna. They have each abandoned their wonderful lands, as well as their disciples, heavenly beings, dragons, and all kinds of offerings, in order to make the Dharma endure, and so they have come here. To seat all the Buddhas, using supernatural powers, they have moved countless assemblies, making the land pure. The Buddhas each come to the foot of the jeweled trees, like pure ponds, adorned with lotuses. Under those jeweled trees, there are many lion thrones, and the Buddhas sit upon them, their light shining brightly, like a great torch lit in the dark night. Their bodies emit a wonderful fragrance, pervading the ten directions, and the beings who smell the fragrance are overjoyed. It is like a great wind blowing the branches of small trees. By this means, the Dharma is made to endure. I tell you all: 'After my extinction, who can'
護持、 讀說斯經？ 今于佛前， 自說誓言。 其多寶佛， 雖久滅度， 以大誓願， 而師子吼。 多寶如來， 及與我身， 所集化佛， 當知此意。 諸佛子等， 誰能護法， 當發大愿， 令得久住。 其有能護， 此經法者， 則為供養， 我及多寶。 此多寶佛， 處於寶塔， 常游十方。 為是經故， 亦復供養， 諸來化佛， 莊嚴光飾、 諸世界者。 若說此經， 則為見我、 多寶如來， 及諸化佛。 諸善男子！ 各諦思惟， 此為難事， 宜發大愿。 諸餘經典， 數如恒沙， 雖說此等， 未足為難。 若接須彌， 擲置他方， 無數佛土， 亦未為難。 若以足指， 動大千界， 遠擲他國， 亦未為難。 若立有頂， 為眾演說， 無量余經， 亦未為難。 若佛滅后， 于惡世中， 能說此經， 是則為難。 假使有人， 手把虛空， 而以遊行， 亦未為難。 於我滅后， 若自書持， 若使人書， 是則為難。 若以大地， 置足甲上， 升于梵天， 亦未為難。 佛滅度后， 于惡世中， 暫讀此經， 是則為難。
【現代漢語翻譯】 現代漢語譯本 誰能護持、讀誦、宣說這部經呢？現在我在佛前，自己立下誓言。 那多寶佛（Prabhutaratna Buddha），雖然已經涅槃很久了，但因其大誓願，仍然發出獅子吼（simhanada）。多寶如來（Prabhutaratna Tathagata），以及我的身體，還有所集結的化身佛（Nirmita Buddha），應當知道這個意思。各位佛子們，誰能護持佛法，應當發起大愿，使佛法得以長久住世。 如果有誰能護持這部經的法，那就是在供養我和多寶佛（Prabhutaratna Buddha）。這位多寶佛（Prabhutaratna Buddha），處在寶塔之中，經常遊歷十方世界。爲了這部經的緣故，也供養前來此地的化身佛（Nirmita Buddha），以及莊嚴光飾的各個世界。 如果有人宣說這部經，那就是見到我、多寶如來（Prabhutaratna Tathagata），以及諸位化身佛（Nirmita Buddha）。各位善男子！你們各自仔細思考，這確實是件難事，應當發起大愿。其餘的經典，數量多如恒河沙數，即使宣說這些，也不算難事。 如果有人能用手接住須彌山（Sumeru），然後把它投擲到其他無數的佛土，這也不算難事。如果有人用腳趾，就能撼動大千世界，並把它遠遠地投擲到其他國土，這也不算難事。如果有人站在有頂天（Akanistha），為大眾演說無量其他的經典，這也不算難事。 如果佛陀涅槃后，在惡世之中，能夠宣說這部經，這才是難事。假設有人，用手抓住虛空，然後用它來回摩擦，這也不算難事。在我涅槃之後，如果有人自己書寫、受持，或者使他人書寫，這才是難事。 如果有人把大地，放在腳指甲上，然後升到梵天（Brahma），這也不算難事。佛陀涅槃后，在惡世之中，哪怕只是暫時讀誦這部經，這才是難事。
【English Translation】 English version Who can uphold, read, and speak this sutra? Now, before the Buddha, I myself make this vow. That Prabhutaratna Buddha, though long since passed into Nirvana, still roars the lion's roar (simhanada) due to his great vow. Prabhutaratna Tathagata, and my body, along with the assembled Nirmita Buddhas, should understand this meaning. All you sons of the Buddha, who can protect the Dharma, should make a great vow to ensure the Dharma's long-lasting presence in the world. If anyone can protect the Dharma of this sutra, it is equivalent to making offerings to me and Prabhutaratna Buddha. This Prabhutaratna Buddha, residing in a jeweled stupa, constantly travels through the ten directions. For the sake of this sutra, he also makes offerings to the Nirmita Buddhas who come here, and to the various worlds adorned with splendor. If someone speaks this sutra, it is as if they have seen me, Prabhutaratna Tathagata, and all the Nirmita Buddhas. All you good men! Each of you should carefully consider this, for it is indeed a difficult task, and you should make a great vow. The other sutras, as numerous as the sands of the Ganges, even if one were to speak them all, it would not be considered difficult. If someone could take Mount Sumeru and throw it to countless other Buddha lands, it would not be considered difficult. If someone could move the great thousand world system with their toe and throw it far away to another country, it would not be considered difficult. If someone were to stand in the Akanistha heaven and expound countless other sutras to the masses, it would not be considered difficult. If, after the Buddha's Nirvana, in an evil age, one can speak this sutra, that is what is difficult. Suppose someone were to grasp the empty space with their hand and rub it back and forth, it would not be considered difficult. After my Nirvana, if someone were to write and uphold it themselves, or cause others to write it, that is what is difficult. If someone were to place the earth on their toenail and ascend to the Brahma heaven, it would not be considered difficult. After the Buddha's Nirvana, in an evil age, even just temporarily reading this sutra, that is what is difficult.
假使劫燒， 擔負乾草， 入中不燒， 亦未為難。 我滅度后， 若持此經、 為一人說， 是則為難。 若持八萬， 四千法藏， 十二部經， 為人演說， 令諸聽者， 得六神通， 雖能如是， 亦未為難。 於我滅后， 聽受此經， 問其義趣， 是則為難。 若人說法， 令千萬億， 無量無數， 恒沙眾生， 得阿羅漢， 具六神通， 雖有是益， 亦未為難。 於我滅后， 若能奉持， 如斯經典， 是則為難。 我為佛道， 于無量土， 從始至今， 廣說諸經， 而於其中， 此經第一。 若有能持， 則持佛身。 諸善男子！ 於我滅后， 誰能受持、 讀誦此經， 今于佛前、 自說誓言。 此經難持， 若暫持者， 我則歡喜， 諸佛亦然。 如是之人， 諸佛所嘆。 是則勇猛， 是則精進， 是名持戒， 行頭陀者， 則為疾得， 無上佛道。 能于來世， 讀持此經， 是真佛子， 住淳善地。 佛滅度后， 能解其義， 是諸天人， 世間之眼。 于恐畏世， 能須臾說， 一切天人， 皆應供養。』」◎
妙法蓮
【現代漢語翻譯】 現代漢語譯本 即使在劫火焚燒時， 揹負著乾草，進入火中而不被燒燬，也不是難事。 我滅度之後，如果有人能受持此經，併爲一個人宣說， 這才是難事。如果有人能受持八萬四千法藏（佛教的全部教義），十二部經（佛教經典的不同分類）， 為他人演說，使聽者獲得六神通（佛教中六種超自然能力）， 即使能做到這樣，也不是難事。 在我滅度之後，如果有人能聽聞並接受此經，並探究其中的義理， 這才是難事。如果有人說法，使千萬億、無量無數、恒河沙數般的眾生， 證得阿羅漢果（佛教修行者達到的最高境界），具足六神通， 即使有這樣的功德，也不是難事。 在我滅度之後，如果有人能奉持這樣的經典， 這才是難事。我爲了成就佛道，在無量國土中， 從開始到現在，廣泛宣說了各種經典，而在這些經典中， 此經最為第一。如果有人能受持此經，就是受持了佛身。 各位善男子！在我滅度之後，誰能受持、讀誦此經， 現在在佛前，自己發誓立愿。 此經難以受持，如果有人能暫時受持，我就會感到歡喜， 諸佛也會如此。這樣的人，是諸佛所讚歎的。 這樣的人是勇猛的，是精進的，是持戒的， 是行頭陀行（佛教苦行）的，這樣的人就能迅速證得無上佛道。 能在未來世，讀誦受持此經的人，是真正的佛子， 安住于純善之地。佛滅度之後，能理解此經的義理， 這樣的人是諸天和世間的眼睛。在充滿恐懼的世界中， 能短暫地宣說此經，一切天人都應當供養。』 《妙法蓮華經》
【English Translation】 English version Even if during a kalpa (an extremely long period of time) of fire, One were to carry dry grass into the midst of it without being burned, that would not be difficult. After my extinction, if one can uphold this sutra and explain it to even one person, That would be difficult. If one were to uphold the eighty-four thousand Dharma treasures (the entirety of Buddhist teachings), the twelve divisions of scriptures (different categories of Buddhist texts), And explain them to others, enabling the listeners to attain the six supernormal powers (six supernatural abilities in Buddhism), Even if one could do this, it would not be difficult. After my extinction, if one can hear and accept this sutra, and inquire into its meaning, That would be difficult. If one were to preach the Dharma, enabling countless, immeasurable, and as many beings as the sands of the Ganges River, To attain the Arhatship (the highest state of attainment for Buddhist practitioners), possessing the six supernormal powers, Even with such merit, it would not be difficult. After my extinction, if one can uphold such a scripture, That would be difficult. For the sake of attaining Buddhahood, in countless lands, From the beginning until now, I have extensively preached various scriptures, and among them, This sutra is the foremost. If one can uphold this sutra, it is to uphold the Buddha's body. Good men! After my extinction, who can uphold and recite this sutra, Now, before the Buddha, make a vow. This sutra is difficult to uphold; if one can uphold it even temporarily, I will be pleased, And so will all the Buddhas. Such a person is praised by all the Buddhas. Such a person is courageous, is diligent, is one who upholds the precepts, Is one who practices asceticism (Tudong), and such a person will quickly attain the unsurpassed Buddhahood. In the future, those who can read and uphold this sutra are true children of the Buddha, Dwelling in a place of pure goodness. After the Buddha's extinction, those who can understand the meaning of this sutra, Are the eyes of the gods and the world. In a world filled with fear, If one can briefly explain this sutra, all gods and humans should make offerings to them.』 The Lotus Sutra
華經提婆達多品第十二
◎爾時佛告諸菩薩及天人四眾：「吾於過去無量劫中，求法華經，無有懈惓。于多劫中常作國王，發願求于無上菩提，心不退轉。為欲滿足六波羅蜜，勤行佈施，心無吝惜，像、馬、七珍、國、城、妻、子，奴婢、僕從，頭、目、髓、腦，身、肉、手、足，不惜軀命。時世人民壽命無量，為於法故，捐舍國位，委政太子，擊鼓宣令四方求法：『誰能為我說大乘者，吾當終身供給走使。』時有仙人來白王言：『我有大乘，名妙法華經。若不違我，當爲宣說。』王聞仙言，歡喜踴躍，即隨仙人，供給所須——採果、汲水、拾薪、設食，乃至以身而為床座——身心無惓，於時奉事。經于千歲，為於法故，精勤給侍，令無所乏。」
爾時世尊欲重宣此義，而說偈言：
「我念過去劫， 為求大法故， 雖作世國王， 不貪五欲樂。 捶鐘告四方， 誰有大法者， 若為我解說， 身當爲奴僕。 時有阿私仙， 來白于大王： 『我有微妙法， 世間所希有。 若能修行者， 吾當為汝說。』 時王聞仙言， 心生大喜悅， 即便隨仙人， 供給於所須， 採薪及果蓏， 隨時恭敬與， 情存妙法故， 身心無懈惓。 普為諸眾生， 勤求
【現代漢語翻譯】 現代漢語譯本 當時，佛陀告訴諸位菩薩、天人以及四眾弟子：『我在過去無量劫中，爲了尋求《法華經》，從未懈怠。在許多劫中，我常常做國王，發願尋求無上菩提（無上智慧），心志從不退轉。爲了圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），我勤奮地行佈施，心中毫無吝惜，將象、馬、七寶、國都、城池、妻子、兒女、奴婢、僕從，甚至頭、目、骨髓、腦髓，身體、血肉、手、足，都不吝惜，不顧惜自己的生命。當時世間人民壽命無量，爲了求法，我捨棄了國王的地位，將政事委託給太子，擊鼓向四方宣告求法：『誰能為我說大乘佛法，我將終身供養他，為他奔走效力。』當時有一位仙人來告訴國王說：『我擁有大乘佛法，名為《妙法蓮華經》。如果你不違揹我的要求，我將為你宣說。』國王聽了仙人的話，歡喜雀躍，立刻跟隨仙人，供給他所需的一切——採摘果實、汲取清水、拾取柴火、準備食物，甚至以自己的身體作為床座——身心沒有絲毫疲倦，當時盡心奉事。經過千年，爲了求法，我精勤地侍奉，使他沒有任何缺乏。』 當時，世尊想要再次宣說這個道理，就說了偈語： 『我憶念過去劫，爲了尋求大法， 即使做世間國王，也不貪戀五欲之樂。 敲鐘向四方宣告，誰擁有大法， 如果能為我解說，我將以身作奴僕。 當時有阿私仙人（一位仙人），來告訴大王： 『我擁有微妙的佛法，世間罕有。 如果能修行此法，我將為你宣說。』 當時國王聽了仙人的話，心中生起極大的喜悅， 立刻跟隨仙人，供給他所需的一切， 採摘柴火和果實，隨時恭敬地奉上， 心中存著妙法，身心沒有絲毫懈怠。 爲了普度一切眾生，勤奮地尋求佛法。
【English Translation】 English version At that time, the Buddha told all the Bodhisattvas, Devas, and the four assemblies: 'In the past countless kalpas, I have sought the Lotus Sutra without any懈怠 (xie dai, laziness or slackness). In many kalpas, I often acted as a king, vowing to seek Anuttara-samyak-sambodhi (supreme enlightenment), and my mind never retreated. In order to fulfill the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), I diligently practiced giving, without any stinginess in my heart, giving away elephants, horses, the seven treasures, kingdoms, cities, wives, children, slaves, servants, even my head, eyes, marrow, brain, body, flesh, hands, and feet, not cherishing my life. At that time, the people's lifespan was immeasurable. For the sake of the Dharma, I abandoned my royal position, entrusted the government to the crown prince, and beat the drum to announce to all directions that I was seeking the Dharma: 'Whoever can explain the Mahayana (Great Vehicle) Dharma to me, I will serve him for life, running errands for him.' At that time, a 仙人 (xian ren, immortal or sage) came and told the king: 'I have the Mahayana Dharma, named the Wonderful Dharma Lotus Sutra. If you do not disobey me, I will explain it to you.' The king, hearing the words of the 仙人 (xian ren), rejoiced and immediately followed the 仙人 (xian ren), providing all that he needed—picking fruits, drawing water, gathering firewood, preparing food, even using his own body as a bed—his body and mind were without any fatigue, and he served him diligently at that time. After a thousand years, for the sake of the Dharma, I diligently served him, ensuring that he lacked nothing.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'I recall the past kalpas, for the sake of seeking the Great Dharma, Even though I was a king of the world, I did not crave the pleasures of the five desires. I beat the drum to announce to all directions, who has the Great Dharma, If they can explain it to me, I will serve them as a slave. At that time, there was an 阿私仙 (A si xian, A si immortal), who came to tell the great king: 'I have the subtle Dharma, which is rare in the world. If you can practice this Dharma, I will explain it to you.' At that time, the king, hearing the words of the 仙人 (xian ren), felt great joy in his heart, Immediately followed the 仙人 (xian ren), providing all that he needed, Gathering firewood and fruits, offering them respectfully at all times, With the subtle Dharma in mind, his body and mind were without any slackness. For the sake of universally liberating all sentient beings, I diligently sought the Dharma.'
于大法， 亦不為己身， 及以五欲樂。 故為大國王， 勤求獲此法， 遂致得成佛， 今故為汝說。」
佛告諸比丘：「爾時王者，則我身是；時仙人者，今提婆達多是。由提婆達多善知識故，令我具足六波羅蜜，慈悲喜捨，三十二相，八十種好，紫磨金色，十力、四無所畏、四攝法、十八不共神通道力，成等正覺，廣度眾生，皆因提婆達多善知識故。」
告諸四眾：「提婆達多卻後過無量劫，當得成佛，號曰天王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名天道。時天王佛住世二十中劫，廣為眾生說于妙法，恒河沙眾生得阿羅漢果，無量眾生髮緣覺心，恒河沙眾生髮無上道心，得無生忍，至不退轉。時天王佛般涅槃后，正法住世二十中劫。全身舍利起七寶塔，高六十由旬，縱廣四十由旬，諸天人民，悉以雜華、末香、燒香、涂香，衣服、瓔珞、幢幡、寶蓋，伎樂、歌頌，禮拜供養七寶妙塔。無量眾生得阿羅漢果，無量眾生悟辟支佛，不可思議眾生髮菩提心，至不退轉。」
佛告諸比丘：「未來世中，若有善男子、善女人，聞妙法華經提婆達多品，凈心信敬不生疑惑者，不墮地獄、餓鬼、畜生，生十方佛前，所生之處，常聞此經。
【現代漢語翻譯】 現代漢語譯本 對於偉大的佛法， 也不為自身，以及五種慾望的快樂。 所以爲了成為偉大的國王， 勤奮尋求獲得此法， 最終得以成就佛陀， 現在才為你們宣說。 佛陀告訴眾比丘：『那時的大國王，就是我的前身；那時的仙人，就是現在的提婆達多（Devadatta，佛陀的堂弟）。因為提婆達多這位善知識的緣故，使我具足了六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），慈悲喜捨（四種無量心），三十二相（佛陀的三十二種殊勝外貌特徵），八十種好（佛陀的八十種細微美好特徵），紫磨金色（佛陀的身體顏色如紫磨金），十力（佛陀的十種力量），四無所畏（佛陀的四種無所畏懼的自信），四攝法（佛陀攝受眾生的四種方法：佈施、愛語、利行、同事），十八不共神通道力（佛陀獨有的十八種神通力量），成就無上正等正覺，廣度眾生，這一切都因為提婆達多這位善知識的緣故。』 佛陀告訴四眾弟子：『提婆達多在經過無量劫之後，將得成佛，佛號為天王如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正遍知（Samyaksambuddha，完全覺悟者）、明行足（Vidyacharana-sampanna，智慧和行為都圓滿者）、善逝（Sugata，善於前往者）、世間解（Lokavid，瞭解世間者）、無上士（Anuttara，無上之人）、調御丈夫（Purushadamyasarathi，調御眾生之人）、天人師（Shasta devamanushyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬者）。世界名為天道。那時天王佛住世二十中劫，廣為眾生宣說微妙佛法，恒河沙數的眾生證得阿羅漢果（Arhat，斷絕煩惱的聖者），無量眾生髮起緣覺心（Pratyekabuddha，獨自覺悟者），恒河沙數的眾生髮起無上道心（Anuttara-samyak-sambodhi-citta，追求無上正等正覺的心），獲得無生法忍（anutpattika-dharma-kshanti，對法不生不滅的領悟），達到不退轉的境界。那時天王佛般涅槃（Parinirvana，完全寂滅）后，正法住世二十中劫。全身舍利起七寶塔，高六十由旬（Yojana，古印度長度單位），縱廣四十由旬，諸天人民，都用各種鮮花、末香、燒香、涂香，衣服、瓔珞、幢幡、寶蓋，伎樂、歌頌，禮拜供養七寶妙塔。無量眾生證得阿羅漢果，無量眾生領悟辟支佛道，不可思議的眾生髮起菩提心（Bodhi-citta，覺悟之心），達到不退轉的境界。』 佛陀告訴眾比丘：『未來世中，如果有善男子、善女人，聽聞《妙法蓮華經·提婆達多品》，以清凈心信奉敬仰而不生疑惑的，就不會墮入地獄、餓鬼、畜生道，會出生在十方諸佛面前，所出生的地方，常常能聽聞此經。』
【English Translation】 English version Regarding the great Dharma, It is not for oneself, Nor for the pleasures of the five desires. Therefore, to become a great king, I diligently sought and obtained this Dharma, And eventually attained Buddhahood, Now, therefore, I speak it for you.』 The Buddha told the Bhikkhus (monks): 『The king at that time was my former self; the ascetic at that time is now Devadatta (Buddha's cousin). Because of Devadatta, the good teacher, I have been able to perfect the Six Paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom), loving-kindness, compassion, joy, and equanimity (four immeasurables), the thirty-two marks (thirty-two auspicious physical characteristics of a Buddha), the eighty minor marks (eighty minor auspicious physical characteristics of a Buddha), the color of purple-gold, the ten powers (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), the four means of gathering (four ways to gather beings: giving, kind speech, beneficial action, and cooperation), the eighteen unique powers (eighteen unique powers of a Buddha), and attained Supreme Enlightenment, widely liberating sentient beings, all because of Devadatta, the good teacher.』 The Buddha told the four assemblies: 『Devadatta, after countless kalpas (eons), will attain Buddhahood, and his name will be Heavenly King Tathagata (one who has thus come), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), Vidyacharana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purushadamyasarathi (tamer of men), Shasta devamanushyanam (teacher of gods and humans), Buddha (enlightened one), and Bhagavan (blessed one). His world will be named Heavenly Path. At that time, Heavenly King Buddha will live in the world for twenty middle kalpas, widely expounding the wonderful Dharma for sentient beings. As many beings as the sands of the Ganges River will attain the Arhat fruit (one who has attained liberation), countless beings will awaken the Pratyekabuddha mind (one who attains enlightenment on their own), and as many beings as the sands of the Ganges River will awaken the Anuttara-samyak-sambodhi-citta (mind of supreme enlightenment), attain the patience of non-arising (anutpattika-dharma-kshanti), and reach the stage of non-retrogression. After Heavenly King Buddha enters Parinirvana (final nirvana), the true Dharma will remain in the world for twenty middle kalpas. A seven-jeweled stupa (a dome-shaped structure) will be erected for his whole-body relics, sixty yojanas (ancient Indian unit of distance) high and forty yojanas wide. Gods and humans will all use various flowers, powdered incense, burning incense, perfumed incense, clothing, necklaces, banners, canopies, music, and songs to worship and make offerings to the wonderful seven-jeweled stupa. Countless beings will attain the Arhat fruit, countless beings will awaken to the Pratyekabuddha path, and inconceivable beings will awaken the Bodhi-citta (mind of enlightenment) and reach the stage of non-retrogression.』 The Buddha told the Bhikkhus: 『In the future, if there are good men and good women who hear the Devadatta Chapter of the Wonderful Dharma Lotus Sutra, and with pure minds believe and revere it without doubt, they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will be born in the presence of the Buddhas of the ten directions, and in the places where they are born, they will always hear this sutra.』
若生人天中，受勝妙樂，若在佛前，蓮華化生。」
於時下方多寶世尊所從菩薩，名曰智積，白多寶佛：「當還本土。」釋迦牟尼佛告智積曰：「善男子！且待須臾。此有菩薩，名文殊師利，可與相見，論說妙法，可還本土。」
爾時文殊師利，坐千葉蓮華，大如車輪——俱來菩薩亦坐寶蓮華——從於大海娑竭羅龍宮自然踴出，住虛空中，詣靈鷲山，從蓮華下，至於佛所，頭面敬禮二世尊足。脩敬已畢，往智積所，共相慰問，卻坐一面。
智積菩薩問文殊師利：「仁往龍宮，所化眾生，其數幾何？」
文殊師利言：「其數無量，不可稱計，非口所宣，非心所測，且待須臾，自當有證。」所言未竟，無數菩薩坐寶蓮華，從海踴出，詣靈鷲山，住在虛空。此諸菩薩，皆是文殊師利之所化度，具菩薩行，皆共論說六波羅蜜。本聲聞人，在虛空中說聲聞行，今皆修行大乘空義。文殊師利謂智積曰：「于海教化，其事如是。」
爾時智積菩薩，以偈贊曰：
「大智德勇健， 化度無量眾， 今此諸大會， 及我皆已見。 演暢實相義， 開闡一乘法， 廣導諸眾生， 令速成菩提。」
文殊師利言：「我于海中，唯常宣說妙法華經。」
智積問文殊師利言：「此經
【現代漢語翻譯】 現代漢語譯本：如果（他們）轉生到人界或天界，將享受殊勝美妙的快樂；如果（他們）在佛前，將從蓮花中化生。 這時，從下方多寶世尊（Prabhutaratna，過去佛）那裡來的菩薩，名叫智積（Jnanasamcaya），對多寶佛說：『我應當返回我的本土了。』釋迦牟尼佛（Sakyamuni）告訴智積說：『善男子！請稍等片刻。這裡有一位菩薩，名叫文殊師利（Manjusri），你可以和他相見，討論微妙的佛法，之後再返回你的本土。』 這時，文殊師利菩薩，坐在一朵大如車輪的千葉蓮花上——一同前來的菩薩也坐在寶蓮花上——從大海娑竭羅龍宮（Sagara，龍王名）自然涌出，停留在虛空中，來到靈鷲山（Gridhrakuta），從蓮花上下來，到達佛陀所在之處，以頭面頂禮兩位世尊的足。行禮完畢后，前往智積菩薩那裡，互相慰問，然後退坐在一旁。 智積菩薩問文殊師利：『您前往龍宮，所教化的眾生，數量有多少？』 文殊師利說：『其數量無量無邊，不可稱量計算，不是言語所能表達，也不是心意所能測度的。請稍等片刻，自然會有證明。』話音未落，無數菩薩坐在寶蓮花上，從海中涌出，來到靈鷲山，停留在虛空中。這些菩薩，都是文殊師利所教化度脫的，具足菩薩的修行，都共同討論六波羅蜜（paramita，六種到達彼岸的方法）。原本是聲聞乘（sravaka，小乘）的人，在虛空中宣說聲聞乘的修行，現在都修行大乘的空性之義。文殊師利對智積說：『我在海中教化，情況就是這樣。』 這時，智積菩薩，用偈頌讚嘆說： 『大智慧，德行勇猛健壯，教化度脫無量眾生，如今這大會中的諸位，以及我，都已親眼見到。您演說闡明實相的真義，開示闡揚唯一佛乘的教法，廣泛引導諸位眾生，令他們迅速成就菩提（bodhi，覺悟）。』 文殊師利說：『我在海中，只是常常宣說《妙法蓮華經》（Saddharma Pundarika Sutra）。』 智積問文殊師利說：『這部經』
【English Translation】 English version: If they are reborn in the human or heavenly realms, they will enjoy superior and wonderful pleasures; if they are in the presence of the Buddha, they will be born from lotuses. At that time, a Bodhisattva from the lower realm, who came from the World Honored One Prabhutaratna (a past Buddha), named Jnanasamcaya, said to Prabhutaratna Buddha, 'I should return to my native land.' Sakyamuni Buddha (the current Buddha) said to Jnanasamcaya, 'Good man! Please wait a moment. There is a Bodhisattva here named Manjusri. You can meet with him and discuss the wonderful Dharma, and then return to your native land.' At that time, Bodhisattva Manjusri, sitting on a thousand-petaled lotus as large as a chariot wheel—the Bodhisattvas who came with him were also sitting on jeweled lotuses—naturally emerged from the Sagara Dragon Palace (Sagara, a dragon king's name) in the great ocean, stayed in the void, went to Mount Gridhrakuta, descended from the lotus, and arrived at the place where the Buddha was, bowing their heads and paying respects to the feet of the two World Honored Ones. After completing the respects, they went to Jnanasamcaya, greeted each other, and then sat down to one side. Bodhisattva Jnanasamcaya asked Manjusri, 'When you went to the Dragon Palace, how many beings did you convert?' Manjusri said, 'Their number is immeasurable, beyond calculation, not expressible by words, nor measurable by mind. Please wait a moment, and there will naturally be proof.' Before he finished speaking, countless Bodhisattvas, sitting on jeweled lotuses, emerged from the sea, went to Mount Gridhrakuta, and stayed in the void. These Bodhisattvas were all converted and liberated by Manjusri, possessing the practice of Bodhisattvas, and all discussed the Six Paramitas (paramita, six ways to reach the other shore). Those who were originally Sravakas (sravaka, Hinayana practitioners), who were proclaiming the practice of Sravakas in the void, are now all practicing the meaning of emptiness of the Mahayana. Manjusri said to Jnanasamcaya, 'My teaching in the sea is like this.' At that time, Bodhisattva Jnanasamcaya, praised with a verse, saying: 'Great wisdom, virtuous, courageous, and strong, converting and liberating countless beings, now all those in this assembly, and I, have all seen it with our own eyes. You expound and clarify the true meaning of reality, reveal and propagate the teaching of the One Buddha Vehicle, widely guide all beings, and enable them to quickly achieve Bodhi (bodhi, enlightenment).' Manjusri said, 'In the sea, I only ever proclaim the Wonderful Dharma Lotus Sutra (Saddharma Pundarika Sutra).' Jnanasamcaya asked Manjusri, 'This Sutra'
甚深微妙，諸經中寶，世所希有。頗有眾生，勤加精進，修行此經，速得佛不？」
文殊師利言：「有娑竭羅龍王女，年始八歲，智慧利根，善知眾生諸根行業，得陀羅尼，諸佛所說甚深秘藏，悉能受持。深入禪定，了達諸法，于剎那頃發菩提心，得不退轉，辯才無礙。慈念眾生、猶如赤子，功德具足，心念口演，微妙廣大，慈悲仁讓，志意和雅，能至菩提。」
智積菩薩言：「我見釋迦如來，于無量劫難行苦行，積功累德，求菩提道，未曾止息。觀三千大千世界，乃至無有如芥子許非是菩薩捨身命處，為眾生故，然後乃得成菩提道。不信此女于須臾頃、便成正覺。」
言論未訖，時龍王女忽現於前，頭面禮敬，卻住一面，以偈贊曰：
「深達罪福相， 遍照於十方， 微妙凈法身， 具相三十二， 以八十種好， 用莊嚴法身。 天人所戴仰， 龍神咸恭敬， 一切眾生類， 無不宗奉者。 又聞成菩提， 唯佛當證知， 我闡大乘教， 度脫苦眾生。」
時舍利弗語龍女言：「汝謂不久得無上道，是事難信。所以者何？女身垢穢，非是法器，云何能得無上菩提。佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。又女人身猶有五障：一者、不得作梵天王
【現代漢語翻譯】 現代漢語譯本 此法甚深微妙，是諸經中的珍寶，世間罕有。是否有人能勤奮精進，修行此經，迅速成佛呢？ 文殊師利（Manjusri）菩薩說：『有娑竭羅龍王（Sagara）的女兒，年僅八歲，智慧敏銳，善於瞭解眾生的根性和行為，得到了陀羅尼（dharani，總持法門），能夠受持諸佛所說的甚深秘密教法。她深入禪定，通達一切諸法，在剎那間發菩提心，證得不退轉，辯才無礙。她慈愛眾生，如同對待自己的孩子，功德圓滿，心中所想，口中所說，都微妙廣大，慈悲仁愛，志向和雅，能夠達到菩提。』 智積菩薩（Jizhi）說：『我見釋迦如來（Sakyamuni），在無量劫中修行難行的苦行，積累功德，追求菩提之道，從未停止。觀察三千大千世界，甚至沒有像芥子那麼小的地方不是菩薩捨身命的地方，爲了眾生，然後才成就菩提之道。我不相信這個女子在須臾之間就能成就正覺。』 話音未落，龍王女忽然出現在面前，頂禮膜拜，退到一旁，用偈頌讚嘆道： 『深刻通達罪與福的真相， 普遍照耀十方世界， 微妙清凈的法身， 具足三十二種殊勝之相， 以八十種隨形好， 莊嚴法身。 天人和龍神都敬仰， 一切眾生都尊奉。 又聽說成就菩提， 只有佛才能真正知曉， 我將闡揚大乘教法， 度脫受苦的眾生。』 這時，舍利弗（Sariputra）對龍女說：『你說不久就能證得無上道，這件事難以置信。為什麼呢？因為女身污穢，不是法器，怎麼能證得無上菩提呢？佛道遙遠而廣闊，需要經過無量劫的勤苦修行，具足修習各種波羅蜜，然後才能成就。而且女人身還有五種障礙：第一，不能做梵天王（Brahma）
【English Translation】 English version This Dharma is profound and subtle, a treasure among all scriptures, rare in the world. Is it possible for beings to diligently cultivate and practice this scripture, and quickly attain Buddhahood? Manjusri said, 'There is the daughter of the Sagara Dragon King, who is only eight years old, with sharp wisdom, well-versed in understanding the roots and actions of beings, having attained dharani (a mnemonic device, a summary of teachings), able to uphold the profound secret teachings spoken by all Buddhas. She has deeply entered into meditation, comprehending all dharmas, and in an instant, she generated the Bodhi mind, attained non-retrogression, and has unimpeded eloquence. She is compassionate towards all beings, like a mother to her child, her merits are complete, her thoughts and words are subtle and vast, compassionate and benevolent, her will is harmonious and elegant, and she is able to reach Bodhi.' Bodhisattva Jizhi said, 'I have seen Sakyamuni Tathagata, in countless kalpas, practicing difficult austerities, accumulating merits, seeking the path of Bodhi, never ceasing. Observing the three thousand great thousand worlds, there is not even a place as small as a mustard seed that is not a place where a Bodhisattva has given up their life, for the sake of sentient beings, and then he attained the path of Bodhi. I do not believe that this girl can achieve perfect enlightenment in an instant.' Before the words were finished, the Dragon King's daughter suddenly appeared before them, bowed her head in reverence, and stood to one side, praising with a verse: 'Deeply understanding the nature of sin and merit, Shining universally in the ten directions, The subtle and pure Dharma body, Possessing the thirty-two excellent marks, With the eighty minor marks, Adorning the Dharma body. Devas and dragons all revere, All sentient beings honor and follow. Also, hearing of attaining Bodhi, Only the Buddha truly knows, I will expound the Mahayana teachings, To liberate suffering beings.' At this time, Sariputra said to the Dragon Girl, 'You say that you will soon attain the unsurpassed path, this is hard to believe. Why is that? Because the female body is impure, not a vessel for the Dharma, how can you attain unsurpassed Bodhi? The Buddha path is distant and vast, requiring countless kalpas of diligent practice, fully cultivating all paramitas, and then one can achieve it. Moreover, the female body has five obstacles: first, one cannot become a Brahma King
，二者、帝釋，三者、魔王，四者、轉輪聖王，五者、佛身。云何女身速得成佛？」
爾時龍女有一寶珠，價直三千大千世界，持以上佛。佛即受之。龍女謂智積菩薩、尊者舍利弗言：「我獻寶珠，世尊納受，是事疾不？」
答言：「甚疾。」
女言：「以汝神力，觀我成佛，復速於此。」
當時眾會，皆見龍女忽然之間變成男子，具菩薩行，即往南方無垢世界，坐寶蓮華，成等正覺，三十二相、八十種好，普為十方一切眾生演說妙法。
爾時娑婆世界，菩薩、聲聞、天龍八部、人與非人，皆遙見彼龍女成佛，普為時會人天說法，心大歡喜，悉遙敬禮。無量眾生，聞法解悟，得不退轉；無量眾生，得受道記。無垢世界，六反震動；娑婆世界，三千眾生住不退地，三千眾生髮菩提心而得受記。智積菩薩及舍利弗，一切眾會，默然信受。
妙法蓮華經勸持品第十三
爾時藥王菩薩摩訶薩及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱，皆于佛前作是誓言：「唯愿世尊不以為慮。我等於佛滅后，當奉持、讀誦、說此經典。后惡世眾生，善根轉少，多增上慢，貪利供養，增不善根，遠離解脫。雖難可教化，我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命。」
爾時
【現代漢語翻譯】 現代漢語譯本： 『第二是帝釋（Indra，天神之王），第三是魔王（Mara，佛教中的惡魔），第四是轉輪聖王（Chakravartin，理想的統治者），第五是佛身（Buddha's body）。如何才能使女身迅速成佛呢？』 當時，龍女有一顆寶珠，價值相當於三千大千世界，她拿著這顆寶珠獻給佛陀。佛陀立即接受了。龍女對智積菩薩（Pragnakara Bodhisattva）和尊者舍利弗（Sariputra）說：『我獻上寶珠，世尊接受了，這件事快不快？』 他們回答說：『非常快。』 龍女說：『以你們的神力，觀察我成佛，比這還要快。』 當時在場的所有人，都看到龍女忽然之間變成男子，具足菩薩的修行，立即前往南方的無垢世界（Vimala world），坐在寶蓮花上，成就正等正覺，具足三十二相（thirty-two major marks of a Buddha）和八十種好（eighty minor marks of a Buddha），普遍為十方一切眾生演說微妙的佛法。 當時，娑婆世界（Sahā world）的菩薩、聲聞（Sravaka，佛陀的弟子）、天龍八部（Devas and Nagas, eight kinds of non-human beings）、人和非人，都遙遠地看到那位龍女成佛，普遍為當時集會的人天說法，心中非常歡喜，都遙遠地恭敬禮拜。無數眾生，聽聞佛法后理解開悟，得到不退轉（avaivartika，不退轉于菩提）的境界；無數眾生，得到佛陀的授記。無垢世界，發生了六次震動；娑婆世界，有三千眾生安住于不退轉的地位，三千眾生髮起了菩提心（bodhicitta，成佛之心）並得到授記。智積菩薩和舍利弗，以及所有在場的人，都默默地信受了。 《妙法蓮華經·勸持品第十三》 當時，藥王菩薩摩訶薩（Bhaisajyaraja Bodhisattva）和大樂說菩薩摩訶薩（Mahapratibhana Bodhisattva），與二萬菩薩眷屬一起，都在佛前發誓說：『唯愿世尊不要為此擔憂。我們將在佛陀滅度之後，奉持、讀誦、宣說這部經典。在後來的惡世中，眾生的善根逐漸減少，大多增長我慢，貪圖利益供養，增長不善的根源，遠離解脫。雖然難以教化，我們也將發起大忍力，讀誦這部經典，受持、宣說、書寫、種種供養，不惜身命。』 當時
【English Translation】 English version: 'Second is Indra (the king of gods), third is Mara (the demon in Buddhism), fourth is a Chakravartin (an ideal ruler), and fifth is the Buddha's body. How can a woman's body quickly attain Buddhahood?' At that time, the Dragon Girl had a precious pearl, worth three thousand great chiliocosms, and she held it up to offer to the Buddha. The Buddha immediately accepted it. The Dragon Girl said to Pragnakara Bodhisattva and Venerable Sariputra, 'I offered the pearl, and the World Honored One accepted it. Is this matter quick or not?' They replied, 'Very quick.' The Dragon Girl said, 'With your divine power, observe my attainment of Buddhahood, which is even faster than this.' At that time, everyone present saw the Dragon Girl suddenly transform into a man, complete with the practices of a Bodhisattva, and immediately go to the Vimala world in the south, sit on a jeweled lotus flower, attain perfect enlightenment, possessing the thirty-two major marks and eighty minor marks of a Buddha, and universally expound the wonderful Dharma to all sentient beings in the ten directions. At that time, the Bodhisattvas, Sravakas, Devas and Nagas, humans and non-humans of the Sahā world, all remotely saw that Dragon Girl attain Buddhahood, universally expounding the Dharma to the assembly of humans and gods, and their hearts were greatly joyful, and they all remotely paid their respects. Countless sentient beings, upon hearing the Dharma, understood and awakened, attaining the state of non-retrogression; countless sentient beings received predictions of their future Buddhahood. The Vimala world shook six times; in the Sahā world, three thousand sentient beings dwelt in the state of non-retrogression, and three thousand sentient beings generated the bodhicitta and received predictions. Pragnakara Bodhisattva and Sariputra, and all those present, silently accepted and believed. The Lotus Sutra, Chapter 13: Encouragement to Hold Fast At that time, Bhaisajyaraja Bodhisattva and Mahapratibhana Bodhisattva, together with their retinue of twenty thousand Bodhisattvas, all made this vow before the Buddha: 'We beseech the World Honored One not to be concerned. After the Buddha's extinction, we will uphold, read, and expound this Sutra. In the evil ages to come, the good roots of sentient beings will gradually diminish, and they will mostly increase their arrogance, greed for profit and offerings, increase the roots of unwholesomeness, and distance themselves from liberation. Although they are difficult to teach, we will generate great forbearance, read this Sutra, uphold, expound, write, and make various offerings, not sparing our lives.' At that time
眾中五百阿羅漢得受記者、白佛言：「世尊！我等亦自誓願，于異國土、廣說此經。」
復有學、無學八千人、得受記者，從座而起，合掌向佛作是誓言：「世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故。」
爾時佛姨母摩訶波阇波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫舍。於時世尊告憍曇彌：「何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛法中為大法師，及六千學、無學比丘尼俱為法師。汝如是漸漸具菩薩道，當得作佛，號一切眾生喜見如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切眾生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。」
爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊于授記中，獨不說我名。」
佛告耶輸陀羅：「汝于來世百千萬億諸佛法中修菩薩行，為大法師，漸具佛道。于善國中當得作佛，號具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、
【現代漢語翻譯】 現代漢語譯本：
在場的五百位阿羅漢（已證悟的聖人）得到佛的授記后，對佛說：『世尊！我們也發誓愿，要在其他國土廣泛宣說這部經。』 又有八千位有學和無學的人，也得到佛的授記，他們從座位上站起來，合掌向佛發誓說：『世尊！我們也應當在其他國土廣泛宣說這部經。這是因為娑婆世界的人大多邪惡，懷有增上慢（未證得的境界以為自己已證得），功德淺薄，充滿嗔恨、污濁和虛偽，內心不真實。』 當時，佛的姨母摩訶波阇波提比丘尼（Mahapajapati，佛的姨母，也是第一位比丘尼），與六千位有學和無學的比丘尼一起，從座位上站起來，一心合掌，瞻仰佛的尊容，眼睛片刻不離。這時，世尊告訴憍曇彌（Gotami，摩訶波阇波提的別名）：『你為何面帶憂色地看著如來？難道你認為我沒有說出你的名字，給你授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的記嗎？憍曇彌！我先前已經總說一切聲聞（Sravaka，聽聞佛法而修行的人）都已得到授記，現在你想知道具體的授記，那麼在未來世，你將在六萬八千億諸佛的教法中成為大法師，並且與六千位有學和無學的比丘尼一起成為法師。你這樣漸漸地修習菩薩道，將來會成佛，佛號為一切眾生喜見如來（Sarvasattvapriyadarsana Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）。憍曇彌！這位一切眾生喜見佛和六千位菩薩，將依次得到授記，證得阿耨多羅三藐三菩提。』 當時，羅睺羅（Rahula，佛的兒子）的母親耶輸陀羅比丘尼（Yasodhara，釋迦牟尼佛的妻子）心想：『世尊在授記中，唯獨沒有說出我的名字。』 佛告訴耶輸陀羅：『你在未來世百千萬億諸佛的教法中修菩薩行，成為大法師，漸漸圓滿佛道。在善國中，你將成佛，佛號為具足千萬光相如來（Samantaprabhasa Tathagata）、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』
【English Translation】 English version:
Among the assembly, five hundred Arhats (enlightened saints) who had received predictions, said to the Buddha: 'World Honored One! We also make a vow that in other lands, we will widely proclaim this Sutra.' Furthermore, eight thousand people, both learners and non-learners, who had received predictions, rose from their seats, joined their palms, and made this vow to the Buddha: 'World Honored One! We also should widely proclaim this Sutra in other lands. Why is this? Because in this Saha world, people are mostly wicked, harbor arrogance, have shallow merits, are full of anger, turbidity, and deceit, and their hearts are not sincere.' At that time, the Buddha's aunt, Mahapajapati Bhikshuni (Mahapajapati, the Buddha's aunt and the first Bhikshuni), along with six thousand Bhikshunis, both learners and non-learners, rose from their seats, joined their palms with one mind, gazed upon the Buddha's venerable face, their eyes not leaving for a moment. At that time, the World Honored One said to Gotami (Gotami, another name for Mahapajapati): 'Why do you look at the Tathagata with a worried expression? Do you think that I have not spoken your name and given you the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Gotami! I have previously stated in general that all Sravakas (those who hear the Dharma and practice) have received predictions. Now, if you wish to know the specific predictions, in the future, you will be a great Dharma teacher in the teachings of sixty-eight billion Buddhas, and together with six thousand Bhikshunis, both learners and non-learners, you will be Dharma teachers. In this way, you will gradually cultivate the Bodhisattva path, and in the future, you will become a Buddha, named Sarvasattvapriyadarsana Tathagata (Tathagata, Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purushadamyasarathi (Tamer of Men), Shasta devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), and Bhagavan (World Honored One). Gotami! This Buddha, Sarvasattvapriyadarsana, and the six thousand Bodhisattvas, will receive predictions in turn and attain Anuttara-samyak-sambodhi.' At that time, Rahula's (Rahula, the Buddha's son) mother, Yasodhara Bhikshuni (Yasodhara, Shakyamuni Buddha's wife), thought: 'Among the predictions, the World Honored One has not spoken my name.' The Buddha said to Yasodhara: 'In the future, in the teachings of hundreds of thousands of billions of Buddhas, you will cultivate the Bodhisattva path, become a great Dharma teacher, and gradually perfect the Buddha path. In a good land, you will become a Buddha, named Samantaprabhasa Tathagata (Tathagata, Thus Come One), Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shasta devamanushyanam, Buddha, and Bhagavan.'
佛、世尊。佛壽無量阿僧祇劫。」
爾時摩訶波阇波提比丘尼及耶輸陀羅比丘尼，並其眷屬，皆大歡喜，得未曾有，即于佛前而說偈言：
「世尊導師， 安隱天人， 我等聞記， 心安具足。」
諸比丘尼說是偈已，白佛言：「世尊！我等亦能於他方國土廣宣此經。」
爾時世尊視八十萬億那由他諸菩薩摩訶薩。是諸菩薩——皆是阿惟越致，轉不退法輪，得諸陀羅尼——即從座起，至於佛前，一心合掌，而作是念：「若世尊告敕我等持說此經者，當如佛教，廣宣斯法。」復作是念：「佛今默然，不見告敕，我當云何？」時諸菩薩敬順佛意，並欲自滿本願，便於佛前，作師子吼而發誓言：「世尊！我等於如來滅后，周旋往返十方世界，能令眾生書寫此經，受持、讀誦，解說其義，如法修行，正憶念，皆是佛之威力。唯愿世尊，在於他方遙見守護。」
即時諸菩薩俱同發聲、而說偈言：
「唯愿不為慮， 于佛滅度后， 恐怖惡世中， 我等當廣說。 有諸無智人， 惡口罵詈等， 及加刀杖者， 我等皆當忍。 惡世中比丘， 邪智心諂曲， 未得謂為得， 我慢心充滿。 或有阿練若， 納衣在空閑， 自謂行真道， 輕賤人間者。 貪著利
【現代漢語翻譯】 佛陀（Buddha）、世尊（Bhagavan，對佛的尊稱）說道：『佛的壽命是無量阿僧祇劫（asamkhya kalpa，極長的時間單位）。』 當時，摩訶波阇波提比丘尼（Mahaprajapati，佛的姨母，也是第一位比丘尼）和耶輸陀羅比丘尼（Yasodhara，佛的妻子），以及她們的眷屬，都非常歡喜，感到前所未有，便在佛前說了偈語： 『世尊，導師，安穩天人，我們聽聞授記，內心安寧具足。』 眾比丘尼說完偈語后，對佛說：『世尊！我們也能在其他國土廣泛宣揚這部經典。』 這時，世尊看著八十萬億那由他（nayuta，數量單位）諸菩薩摩訶薩（bodhisattva mahasattva，大菩薩）。這些菩薩都是阿惟越致（avaivartika，不退轉）菩薩，能轉不退法輪（不退轉的佛法教義），得到各種陀羅尼（dharani，總持法門）。他們立即從座位起身，來到佛前，一心合掌，心中想著：『如果世尊命令我們受持宣說這部經典，我們應當遵從佛的教誨，廣泛宣揚此法。』他們又想：『佛現在默然不語，沒有命令我們，我們該怎麼辦呢？』這時，諸菩薩爲了尊敬順從佛的意願，也爲了滿足自己的本願，便在佛前發出獅子吼般的誓言：『世尊！我們將在如來（tathagata，佛的稱號）滅度后，周遊往返十方世界，能使眾生書寫此經，受持、讀誦，理解其義，如法修行，正確憶念，這都是佛的威力。唯愿世尊，在其他遙遠的地方也能看到並守護我們。』 隨即，諸菩薩一同發聲，說了偈語： 『唯愿您不必擔憂，在佛滅度之後，在這恐怖的惡世中，我們應當廣為宣說此法。 如果有無知的人，惡語謾罵等，甚至加以刀杖傷害，我們都應當忍受。 惡世中的比丘，邪見狡詐，未得道卻自以為得道，我慢心充滿。 或者有在阿練若（aranya，寂靜處）修行的，穿著納衣（衲衣，粗布衣）在空閑處，自以為在修行真道，輕視在人間修行的人。 貪著利養，
【English Translation】 The Buddha, the Bhagavan (the Blessed One), said, 'The Buddha's lifespan is immeasurable asamkhya kalpas (an extremely long period of time).' At that time, Mahaprajapati Bhikshuni (the Buddha's aunt and the first Buddhist nun) and Yasodhara Bhikshuni (the Buddha's wife), along with their retinues, were all greatly delighted and felt unprecedented joy. They then spoke the following verses before the Buddha: 'World Honored One, the guide, the peace of gods and humans, we have heard the prophecy, and our hearts are peaceful and fulfilled.' After the nuns finished speaking the verses, they said to the Buddha, 'World Honored One! We can also widely propagate this sutra in other lands.' At this time, the World Honored One looked at eighty hundred thousand nayutas (a unit of large number) of Bodhisattva Mahasattvas (great bodhisattvas). These bodhisattvas were all avaivartika (non-retrogressing) bodhisattvas, capable of turning the non-retrogressing Dharma wheel (the teachings of the Buddha that do not regress), and had attained various dharanis (mantras). They immediately rose from their seats, came before the Buddha, and with one mind, joined their palms, thinking, 'If the World Honored One commands us to uphold and propagate this sutra, we shall follow the Buddha's teachings and widely proclaim this Dharma.' They also thought, 'The Buddha is now silent and has not commanded us. What should we do?' At this time, the bodhisattvas, out of respect and obedience to the Buddha's will, and also to fulfill their own vows, made a lion's roar-like vow before the Buddha: 'World Honored One! After the Tathagata (another name for the Buddha) passes away, we will travel throughout the ten directions, enabling sentient beings to write this sutra, uphold, recite, understand its meaning, practice according to the Dharma, and correctly remember it. All of this is due to the Buddha's power. We only wish that the World Honored One, from afar, can see and protect us.' Immediately, all the bodhisattvas spoke in unison, reciting the following verses: 'We only wish you do not worry, after the Buddha's passing, in this terrifying evil world, we shall widely proclaim this Dharma. If there are ignorant people, who curse and scold, or even inflict harm with swords and sticks, we shall endure it all. The bhikshus (monks) in the evil world, with perverse views and deceitful hearts, claiming to have attained what they have not, are filled with arrogance. Or there are those who practice in the aranya (secluded places), wearing patched robes in solitude, thinking they are practicing the true path, and look down upon those who practice among people. Greedy for gain,
養故， 與白衣說法， 為世所恭敬， 如六通羅漢。 是人懷噁心， 常念世俗事， 假名阿練若， 好出我等過， 而作如是言： 『此諸比丘等， 為貪利養故， 說外道論議； 自作此經典， 誑惑世間人， 為求名聞故， 分別於是經。』 常在大眾中， 欲毀我等故， 向國王大臣， 婆羅門居士， 及余比丘眾， 誹謗說我惡， 謂是邪見人， 說外道論議。 我等敬佛故， 悉忍是諸惡。 為斯所輕言， 汝等皆是佛， 如此輕慢言， 皆當忍受之。 濁劫惡世中， 多有諸恐怖， 惡鬼入其身， 罵詈毀辱我。 我等敬信佛， 當著忍辱鎧， 為說是經故， 忍此諸難事。 我不愛身命， 但惜無上道， 我等於來世， 護持佛所囑， 世尊自當知。 濁世惡比丘， 不知佛方便， 隨宜所說法， 惡口而顰蹙， 數數見擯出， 遠離於塔寺。 如是等眾惡， 唸佛告敕故， 皆當忍是事。 諸聚落城邑， 其有求法者， 我皆到其所， 說佛所囑法。 我是世尊使， 處眾無所畏， 我當善說法， 愿佛安隱住。 我於世尊前， 諸來十方佛， 發如是誓言
【現代漢語翻譯】 現代漢語譯本 那些爲了供養而說法的人，給在家居士說法，被世人恭敬，如同具有六神通的羅漢（Arhat，已證得阿羅漢果位的修行者）。 這些人懷著惡毒的心，常常想著世俗的事情，假借阿練若（Aranya，寂靜處）的名義，喜歡揭露我們的過錯，並且這樣說：『這些比丘（Bhikkhu，佛教出家男眾）爲了貪圖供養，宣說外道的論調；自己編造這些經典，欺騙迷惑世間的人，爲了求取名聲，分別解說這些經典。』 他們常常在大眾之中，想要譭謗我們，向國王大臣、婆羅門（Brahmana，古印度祭司階層）居士，以及其他比丘眾，誹謗說我們的壞話，說我們是邪見之人，宣說外道的論調。 我們因為尊敬佛陀的緣故，都忍受這些惡行。因為他們輕視我們說：『你們都是佛。』 如此輕慢的話語，我們都應當忍受。 在污濁的劫難和惡劣的世道中，有很多恐怖的事情，惡鬼會進入他們的身體，謾罵毀辱我們。 我們因為敬信佛陀，應當穿上忍辱的鎧甲，爲了宣說這部經典，忍受這些艱難的事情。 我不愛惜自己的身命，只珍惜無上的佛道，我們將在未來世，護持佛陀的囑託，世尊自然會知道。 污濁世道的惡比丘，不瞭解佛陀的方便法門，隨順眾生根性所說的法，他們會惡語相向，皺著眉頭，屢次被驅逐，遠離佛塔寺廟。 這些種種惡行，因爲念佛的教誨，我們都應當忍受這些事情。 在各個村落城鎮，如果有求法的人，我們都會到他們那裡，宣說佛陀所囑託的法。 我是世尊的使者，處在眾人之中毫無畏懼，我應當好好地說法，愿佛陀安穩住世。 我在世尊面前，以及來自十方的諸佛面前，發出這樣的誓言。
【English Translation】 English version Those who preach for the sake of offerings, preach to lay people, and are revered by the world, are like Arhats (those who have attained the state of Arhatship) with six supernatural powers. These people harbor evil intentions, constantly think about worldly matters, falsely claim to be in Aranya (a quiet place), like to expose our faults, and say things like: 'These Bhikkhus (Buddhist monks) preach external doctrines for the sake of greed for offerings; they fabricate these scriptures themselves, deceiving and confusing people in the world, and for the sake of seeking fame, they interpret these scriptures separately.' They often try to slander us in public, speaking ill of us to kings, ministers, Brahmanas (the priestly class in ancient India), lay people, and other Bhikkhus, saying that we are heretics and preach external doctrines. Because we respect the Buddha, we endure all these evils. Because they despise us, saying, 'You are all Buddhas.' We should endure such contemptuous words. In the turbid kalpa and evil world, there are many terrifying things, and evil spirits will enter their bodies, cursing and insulting us. Because we respect and believe in the Buddha, we should put on the armor of patience, and endure these difficult things for the sake of preaching this scripture. I do not cherish my own life, but only cherish the supreme Buddha's path. In the future, we will uphold the Buddha's entrustment, and the World Honored One will naturally know. The evil Bhikkhus of the turbid world do not understand the Buddha's expedient teachings, the Dharma spoken according to the capacity of sentient beings. They will speak harshly, frown, and be repeatedly expelled, and stay away from pagodas and temples. Because of the Buddha's teachings, we should endure all these evils. In every village and town, if there are people seeking the Dharma, we will go to them and preach the Dharma entrusted by the Buddha. I am the messenger of the World Honored One, and I am fearless among the people. I should preach the Dharma well, and may the Buddha dwell in peace. Before the World Honored One, and before all the Buddhas from the ten directions, I make this vow.
， 佛自知我心。」
妙法蓮華經卷第四 大正藏第 09 冊 No. 0262 妙法蓮華經
妙法蓮華經卷第五
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
安樂行品第十四
爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」
佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。
「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相叉相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜豬羊雞狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來
【現代漢語翻譯】 「佛陀自己知道我的心意。」
《妙法蓮華經》卷第四 大正藏第 09 冊 No. 0262 《妙法蓮華經》
《妙法蓮華經》卷第五
後秦龜茲國三藏法師鳩摩羅什（Kumārajīva）奉詔翻譯
安樂行品第十四
這時，文殊師利（Mañjuśrī）法王子菩薩摩訶薩（bodhisattva-mahāsattva）對佛說：『世尊！這些菩薩真是難得，他們爲了尊敬順從佛陀，發下大誓願，要在後世的惡劣時代，護持、讀誦、宣說這部《法華經》。世尊！菩薩摩訶薩在後世的惡劣時代，要如何才能宣說這部經呢？』
佛告訴文殊師利：『如果菩薩摩訶薩在後世的惡劣時代想要宣說這部經，應當安住於四種法。第一，安住于菩薩的行處和親近處，才能為眾生演說這部經。
『文殊師利！什麼叫做菩薩摩訶薩的行處？如果菩薩摩訶薩安住于忍辱的境界，性情柔和善良順從而不急躁暴烈，內心也不驚慌；又對於一切法不執著于任何行為，而觀察諸法的真實相貌，既不執著於行為也不分別，這就叫做菩薩摩訶薩的行處。什麼叫做菩薩摩訶薩的親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近各種外道梵志（brāhmaṇa）、尼揵子（nirgrantha）等，以及撰寫世俗文章、讚美歌詠外道典籍，以及順世論者（lokāyata）、反順世論者（vaitandika）；也不親近各種兇險的戲樂、互相叉擊相撲，以及那羅（nara）等種種變現的戲樂；又不親近旃陀羅（caṇḍāla），以及畜養豬羊雞狗，從事狩獵捕魚等各種惡劣行為的人。這些人等，有時來到，就為他們說法，不求任何回報。又不親近求聲聞的比丘、比丘尼、優婆塞（upāsaka）、優婆夷（upāsikā），也不問候。如果在房中，或在經行的地方，或在講堂中，不與他們同住。有時他們來
【English Translation】 『The Buddha knows my mind.』
The Lotus Sutra, Volume Four Taisho Tripitaka Volume 09, No. 0262, The Lotus Sutra
The Lotus Sutra, Volume Five
Translated by Tripiṭaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty, under Imperial Decree
Chapter Fourteen: Peaceful Practices
At that time, the Dharma Prince Mañjuśrī, the Bodhisattva-Mahāsattva, said to the Buddha: 『World-Honored One! These Bodhisattvas are truly rare, for out of respect and obedience to the Buddha, they have made great vows to uphold, read, and preach this Lotus Sutra in the evil ages to come. World-Honored One! How can Bodhisattva-Mahāsattvas preach this Sutra in the evil ages to come?』
The Buddha said to Mañjuśrī: 『If a Bodhisattva-Mahāsattva wishes to preach this Sutra in the evil ages to come, they should abide in four dharmas. First, they should abide in the Bodhisattva』s sphere of practice and sphere of association, so that they can expound this Sutra for sentient beings.』
『Mañjuśrī! What is called the Bodhisattva-Mahāsattva』s sphere of practice? If a Bodhisattva-Mahāsattva abides in the ground of patience, is gentle, kind, and compliant without being rash or violent, and whose mind is not startled; and further, regarding all dharmas, they do not engage in any practice, but observe the true nature of all dharmas, neither engaging in practice nor making distinctions, this is called the Bodhisattva-Mahāsattva』s sphere of practice. What is called the Bodhisattva-Mahāsattva』s sphere of association? A Bodhisattva-Mahāsattva does not associate with kings, princes, ministers, or officials; does not associate with various non-Buddhist brāhmaṇas, nirgranthas, and others; nor with those who compose secular writings, praise and sing non-Buddhist scriptures, or with lokāyatas and vaitandikas; nor do they associate with various dangerous games, such as wrestling and grappling, or with various illusionary performances such as those of naras; nor do they associate with caṇḍālas, or those who raise pigs, sheep, chickens, and dogs, or those who engage in hunting and fishing, and other evil practices. If such people come at times, they should preach the Dharma for them, without seeking anything in return. They also do not associate with śrāvaka monks, nuns, upāsakas, or upāsikās, nor do they greet them. Whether in their room, or in the place of walking meditation, or in the lecture hall, they do not dwell together. If they come at times,
者，隨宜說法，無所悕求。
「文殊師利！又菩薩摩訶薩不應于女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」
「複次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」
爾時世尊欲重宣此義，而說偈言：
「若有菩薩， 於後惡世， 無怖畏心， 欲說是經， 應入行處， 及親近處。 常離國王， 及國王子、 大臣官長， 兇險戲者， 及旃陀羅、 外道梵志。 亦不親近， 增上慢人， 貪著小乘、 三藏學者， 破戒比丘， 名字羅漢， 及比丘尼， 好戲笑者， 深著五欲， 求現滅度， 諸優婆夷， 皆勿親近。 若是人等，
【現代漢語翻譯】 現代漢語譯本：菩薩應當根據眾生的根器和需要說法，不應有所求。 文殊師利！菩薩摩訶薩不應該對女人產生慾念，不應該以能引起慾望的形象為她們說法，也不應該喜歡看女人。如果進入別人家，不應該和小女孩、處女、寡婦等交談。也不應該親近五種不男之人。不應該獨自進入別人家，如果有因緣必須獨自進入時，應該一心念佛。如果為女人說法，不應該露出牙齒笑，不應該袒露胸懷，甚至爲了佛法也不應該過於親近，更何況其他事情。不應該喜歡收年輕的弟子、沙彌、小孩子，也不應該喜歡和他們同住。應該經常坐禪，在安靜的地方，修養自己的心。文殊師利！這叫做最初的親近之處。 其次，菩薩摩訶薩觀察一切法都是空性的，如實相，不顛倒、不動搖、不退轉、不改變，像虛空一樣，沒有自性。一切語言的表達都斷絕了，不生、不出、不起，沒有名稱、沒有形象，實際上什麼都沒有，無量無邊，沒有障礙、沒有阻礙，只是因為因緣和合而有，從顛倒妄想中產生，所以才說有。應該經常觀察這樣的法相，這叫做菩薩摩訶薩的第二個親近之處。 這時，世尊爲了重申這個道理，說了偈語： 『如果有菩薩，在後世的惡劣時代，沒有恐懼的心，想要宣說這部經，應該進入修行的地方，以及親近的地方。 應該遠離國王，以及王子、大臣、官長，兇險的戲子，以及旃陀羅（賤民）、外道、婆羅門。 也不應該親近，傲慢自大的人，貪戀小乘佛法的人，研究三藏的人，破戒的比丘，自稱是阿羅漢的人，以及比丘尼，喜歡嬉笑的人，深深執著於五欲的人，追求快速涅槃的人，以及所有的優婆夷（在家女居士），都不應該親近。 如果這些人等，
【English Translation】 English version: They should preach according to what is appropriate, without seeking anything. Manjushri! A Bodhisattva Mahasattva should not develop lustful thoughts towards women, nor should they preach to them in a way that evokes desire, nor should they enjoy seeing women. If they enter another's home, they should not converse with young girls, virgins, or widows. They should also not be close to the five types of eunuchs. They should not enter another's home alone, and if there is a reason to enter alone, they should focus their mind on the Buddha. If they preach to women, they should not show their teeth when smiling, nor should they expose their chest. Even for the sake of the Dharma, they should not be too intimate, let alone for other matters. They should not enjoy keeping young disciples, novices, or children, nor should they enjoy living with them. They should always meditate, in quiet places, cultivating their minds. Manjushri! This is called the first place of association. Furthermore, a Bodhisattva Mahasattva observes that all dharmas are empty, in their true form, not inverted, unmoving, unretreating, unchanging, like space, without inherent nature. All paths of language are cut off, not arising, not coming forth, not starting, without name, without form, truly without anything, immeasurable, boundless, without obstruction, without hindrance, but existing due to conditions, arising from delusion, hence the saying. They should always observe such a form of dharma, this is called the second place of association for a Bodhisattva Mahasattva. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If there are Bodhisattvas, in the evil ages to come, without fear in their hearts, wishing to expound this sutra, they should enter places of practice, and places of association. They should stay away from kings, and princes, ministers, officials, dangerous actors, and Chandalas (outcasts), heretics, and Brahmins. They should also not associate with, arrogant people, those attached to the Hinayana, those who study the Tripitaka, monks who have broken precepts, those who claim to be Arhats, and nuns, those who like to laugh and joke, those deeply attached to the five desires, those seeking quick Nirvana, and all Upasikas (female lay practitioners), they should not associate with. If these people, etc.,
以好心來， 到菩薩所， 為聞佛道。 菩薩則以， 無所畏心， 不懷悕望， 而為說法。 寡女處女， 及諸不男， 皆勿親近， 以為親厚。 亦莫親近， 屠兒魁膾， 畋獵漁捕， 為利殺害， 販肉自活， 炫賣女色， 如是之人， 皆勿親近。 兇險相撲， 種種嬉戲， 諸淫女等， 盡勿親近。 莫獨屏處， 為女說法， 若說法時， 無得戲笑。 入里乞食， 將一比丘， 若無比丘， 一心念佛。 是則名為， 行處近處， 以此二處， 能安樂說。 又復不行， 上中下法， 有為無為， 實不實法， 亦不分別， 是男是女。 不得諸法， 不知不見， 是則名為， 菩薩行處。 一切諸法， 空無所有， 無有常住， 亦無起滅， 是名智者， 所親近處。 顛倒分別， 諸法有無， 是實非實， 是生非生。 在於閑處， 修攝其心， 安住不動， 如須彌山。 觀一切法， 皆無所有， 猶如虛空， 無有堅固。 不生不出， 不動不退， 常住一相， 是名近處。 若有比丘， 於我滅后， 入是行處、 及親近處， 說
【現代漢語翻譯】 現代漢語譯本 以善良的心意來到菩薩的住所，是爲了聽聞佛法。菩薩則以無所畏懼的心，不懷任何期望，而為他們說法。對於寡婦、處女以及那些性功能不健全的人，都不要親近，不要與他們過於親密。也不要親近屠夫、劊子手、獵人、漁夫等爲了利益而殺害生命，靠販賣肉類為生，以及炫耀販賣女色的人，像這樣的人都不要親近。對於兇險的摔跤、各種嬉戲、以及諸如賭博等活動，都不要親近。 不要獨自在僻靜的地方為女性說法，如果說法的時候，不要嬉笑。進入村落乞食時，要帶上一位比丘（佛教出家男眾），如果沒有比丘，就一心念佛。這被稱為『行處』和『近處』，在這兩個地方，能夠安樂地說法。 此外，不要執著于上、中、下等法，有為法和無為法，真實法和不真實法，也不要分別這是男人還是女人。不執著于任何法，不認知也不見任何法，這被稱為菩薩的『行處』。一切諸法都是空無所有的，沒有常住不變的，也沒有生起和滅亡，這被稱為智者所親近的地方。 顛倒地分別諸法的有無，是真實還是不真實，是生還是不生。在閑靜的地方，修攝自己的心，安住不動，如同須彌山（佛教中的聖山）。觀察一切法，都是空無所有的，如同虛空，沒有堅固性。不生不滅，不動不退，常住於一相，這被稱為『近處』。如果有比丘在我滅度之後，進入這樣的『行處』和『近處』，並宣說佛法，那麼他就能安樂地說法。
【English Translation】 English version With a good heart, come to the place of the Bodhisattva, in order to hear the Buddha's teachings. The Bodhisattva, with a fearless heart, without any expectations, will then preach the Dharma to them. Do not get close to widows, virgins, and those who are not men, do not be too intimate with them. Also, do not get close to butchers, executioners, hunters, fishermen, those who kill for profit, those who make a living by selling meat, and those who flaunt and sell female beauty. Do not get close to people like these. Do not get close to dangerous wrestling, various kinds of games, and activities such as gambling. Do not preach the Dharma to women alone in secluded places. If you are preaching the Dharma, do not laugh. When entering a village to beg for food, bring a Bhikkhu (Buddhist monk). If there is no Bhikkhu, then focus your mind on reciting the Buddha's name. This is called the 'place of practice' and the 'place of proximity'. In these two places, one can preach the Dharma peacefully. Furthermore, do not cling to the upper, middle, or lower teachings, the conditioned and unconditioned teachings, the real and unreal teachings, and do not distinguish between men and women. Do not grasp any teachings, do not know or see any teachings. This is called the Bodhisattva's 'place of practice'. All dharmas are empty and without substance, there is no permanence, and there is no arising or ceasing. This is called the place that the wise draw near to. To perversely distinguish between the existence and non-existence of dharmas, whether they are real or unreal, whether they arise or do not arise. In a quiet place, cultivate and gather your mind, abide without moving, like Mount Sumeru (a sacred mountain in Buddhism). Observe all dharmas, they are all empty and without substance, like the void, without any solidity. Not arising, not ceasing, not moving, not retreating, abiding in one form, this is called the 'place of proximity'. If there is a Bhikkhu who, after my passing, enters such a 'place of practice' and 'place of proximity', and preaches the Dharma, then he will be able to preach the Dharma peacefully.
斯經時， 無有怯弱。 菩薩有時， 入于靜室， 以正憶念， 隨義觀法。 從禪定起， 為諸國王、 王子臣民、 婆羅門等， 開化演暢， 說斯經典， 其心安隱， 無有怯弱。 文殊師利！ 是名菩薩， 安住初法， 能於後世， 說法華經。
「又，文殊師利！如來滅后，于末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。于聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
爾時世尊欲重宣此義，而說偈言：
「菩薩常樂， 安隱說法， 于清凈地， 而施床座。 以油涂身， 澡浴塵穢， 著新凈衣， 內外俱凈， 安處法座， 隨問為說。 若有比丘， 及比丘尼， 諸優婆塞， 及優婆夷， 國王王子、 群臣士民， 以微妙義， 和顏為說。 若有難問， 隨義而答， 因緣譬喻， 敷演分別。 以是方便， 皆使發心， 漸漸增益， 入于佛道。 除懶惰意， 及懈怠想， 離諸憂
【現代漢語翻譯】 現代漢語譯本 當宣講此經時，心中沒有絲毫的怯懦。菩薩有時會進入靜室，以正念思維，依照佛法的義理進行觀想。從禪定中起身，為諸位國王、王子、大臣百姓、婆羅門等開示演說，宣講這部經典，內心安穩，沒有絲毫的怯懦。文殊師利（Manjusri，菩薩名）！這就是菩薩安住于初法，能夠在後世宣講《法華經》的狀態。 『還有，文殊師利！如來（Tathagata，佛的稱號）滅度之後，在末法時期想要宣講這部經，應當安住于安樂行。如果口頭宣說或者讀誦經典時，不要樂於談論他人和經典的過失。也不要輕慢其他的法師，不要說別人的好壞、長短。對於聲聞乘（Sravaka-yana，佛教的早期修行方式）的人，也不要直呼其名說他們的過錯，也不要直呼其名讚歎他們的優點，也不要生起怨恨嫌隙之心。因為善於修習這樣的安樂心，所有聽法的人都不會違逆他的心意。如果有人提出疑問，不要用小乘佛法（Hinayana，佛教的早期修行方式）來回答，而要用大乘佛法（Mahayana，佛教的後期修行方式）來解釋，使他們能夠獲得一切種智（Sarvajnata，佛的智慧）。』 這時，世尊（Bhagavan，佛的稱號）爲了重申這個道理，而說了偈語： 『菩薩常常安樂地宣講佛法，在清凈的地方，鋪設床座。用油塗抹身體，洗去塵垢，穿上乾淨的新衣，內外都清凈，安坐在法座上，隨眾生的提問而說法。如果有比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、國王、王子、大臣、士民，都以微妙的義理，和顏悅色地為他們宣說。如果有人提出疑問，就依照義理回答，用因緣、譬喻來詳細地解釋。用這種方便法門，使他們都發起菩提心，漸漸地增長善根，進入佛道。去除懶惰的意念，以及懈怠的想法，遠離各種憂愁煩惱。』
【English Translation】 English version At the time of expounding this sutra, there is no timidity. Bodhisattvas sometimes enter quiet chambers, with right mindfulness, contemplating the Dharma according to its meaning. Rising from meditation, they preach and expound this sutra to kings, princes, ministers, common people, Brahmins, and others, their minds at peace, without any timidity. Manjusri (a Bodhisattva)! This is what is meant by a Bodhisattva abiding in the initial Dharma, who can expound the Lotus Sutra in later ages. 'Furthermore, Manjusri! After the Tathagata (the Buddha) has passed away, in the Dharma-ending age, if one wishes to expound this sutra, one should abide in the practice of peaceful conduct. When speaking or reciting the sutra, one should not delight in speaking of the faults of others or of the sutra. Nor should one look down upon other Dharma teachers, nor speak of the good or bad, the long or short of others. Towards those of the Sravaka-yana (the vehicle of the hearers), one should not mention their names and speak of their faults, nor mention their names and praise their merits, nor should one give rise to feelings of resentment or dislike. Because one cultivates such a peaceful mind, all who listen will not go against one's intention. If there are difficult questions, one should not answer with the teachings of the Hinayana (the lesser vehicle), but should explain with the Mahayana (the great vehicle), so that they may attain all-knowing wisdom (Sarvajnata).' At that time, the World Honored One (Bhagavan, the Buddha) wishing to restate this meaning, spoke in verse: 'Bodhisattvas always delight in peacefully expounding the Dharma, in a pure place, they prepare a seat. They anoint their bodies with oil, bathe away the dust and grime, put on clean new clothes, both inside and out they are pure, they sit on the Dharma seat, and explain according to the questions asked. If there are bhiksus (monks), bhiksunis (nuns), upasakas (male lay followers), upasikas (female lay followers), kings, princes, ministers, or common people, they explain to them with subtle meanings and a gentle countenance. If there are difficult questions, they answer according to the meaning, using causes, conditions, and parables to explain in detail. By these skillful means, they cause all to generate the Bodhi mind, gradually increasing their roots of goodness, and entering the Buddha path. They eliminate laziness and indolence, and are free from all worries and afflictions.'
惱， 慈心說法。 晝夜常說， 無上道教， 以諸因緣、 無量譬喻， 開示眾生， 咸令歡喜。 衣服臥具， 飲食醫藥， 而於其中， 無所悕望。 但一心念， 說法因緣， 愿成佛道， 令眾亦爾。 是則大利， 安樂供養。 我滅度后， 若有比丘， 能演說斯， 妙法華經。 心無嫉恚， 諸惱障礙， 亦無憂愁， 及罵詈者， 又無怖畏 加刀杖等， 亦無擯出， 安住忍故。 智者如是， 善修其心， 能住安樂， 如我上說。 其人功德， 千萬億劫， 算數譬喻， 說不能盡。
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妒謟誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，于道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，于諸如來起慈父想，于諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」
【現代漢語翻譯】 現代漢語譯本 以慈悲之心宣說佛法。 日夜不停地宣講，至高無上的佛道教誨，用各種因緣、 無量的比喻，開導眾生，使他們都感到歡喜。 對於衣服、臥具、飲食、醫藥等生活所需， 心中沒有任何貪求。只是專心想著，宣說佛法的因緣， 愿自己成就佛道，也讓眾生如此。這是最大的利益， 安樂的供養。我滅度之後，如果有比丘， 能夠演說這部《妙法蓮華經》，心中沒有嫉妒嗔恨， 沒有各種煩惱障礙，也沒有憂愁，以及謾罵的人， 也沒有恐懼，遭受刀杖等暴力，也沒有被驅逐， 因為安住于忍辱。有智慧的人像這樣，好好地修持自己的心， 能夠安住在安樂之中，就像我上面所說的那樣。這樣的人的功德， 即使經過千萬億劫，用算數和比喻，也說不盡。
『還有，文殊師利（Manjusri，菩薩名）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在後世末法時期，佛法將要滅亡的時候，受持、讀誦這部經典的人，不要懷有嫉妒、諂媚、欺騙的心，也不要輕視、謾罵學習佛道的人，去挑剔他們的缺點。如果遇到比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），或者求聲聞（sravaka，聽聞佛法而修行的人）果位的人、求辟支佛（pratyekabuddha，獨自覺悟的人）果位的人、求菩薩道的人，都不要惱害他們，使他們產生疑惑和後悔，不要對他們說：『你們離道很遠，最終不可能得到一切種智（sarvajna，佛陀的智慧）。為什麼呢？因為你們是放逸的人，在修行道路上懈怠。』也不應該戲論各種佛法，與人爭論。應當對一切眾生生起大悲心，對諸如來（tathagata，佛的稱號）生起慈父般的想法，對諸菩薩生起大師般的想法，對於十方諸大菩薩，應當常常以深切的心恭敬禮拜。對於一切眾生，平等地宣說佛法，因為順應佛法，不多也不少，乃至對於非常喜愛佛法的人，也不要多說。』
【English Translation】 English version Speak the Dharma with a compassionate heart. Day and night, constantly expound the unsurpassed teachings of the Buddha's path, using various causes and conditions, countless parables, to enlighten sentient beings, making them all rejoice. Regarding clothing, bedding, food, and medicine, there is no desire or craving. Simply focus on the causes and conditions for expounding the Dharma, wishing to attain Buddhahood and also enable all beings to do so. This is the greatest benefit, a peaceful and joyful offering. After my passing, if there is a bhiksu (monk), who can expound this wonderful 'Lotus Sutra', without jealousy or hatred in his heart, without any afflictions or obstacles, without sorrow, and without being cursed or reviled, without fear of being subjected to violence such as swords or sticks, and without being expelled, because he dwells in patience. A wise person like this, who cultivates his mind well, can dwell in peace and joy, as I have described above. The merits of such a person, even after countless eons, cannot be fully described through numbers or parables.
'Furthermore, Manjusri (a Bodhisattva)! If a Bodhisattva-Mahasattva (a great Bodhisattva) in the latter days, when the Dharma is about to perish, upholds, reads, and recites this sutra, he should not harbor jealousy, flattery, or deceit in his heart, nor should he belittle or revile those who are learning the Buddha's path, seeking their faults. If he encounters bhiksus (monks), bhiksunis (nuns), upasakas (laymen), upasikas (laywomen), those seeking the path of sravakas (hearers), those seeking the path of pratyekabuddhas (solitary realizers), or those seeking the Bodhisattva path, he should not trouble them, causing them to doubt or regret. He should not say to them, 'You are far from the path and will ultimately not attain all-knowing wisdom (sarvajna, the wisdom of a Buddha). Why? Because you are negligent and lazy on the path.' Nor should he engage in frivolous discussions about the Dharma or argue with others. He should generate great compassion for all sentient beings, regard all Tathagatas (Buddhas) as compassionate fathers, regard all Bodhisattvas as great teachers, and always deeply respect and bow to all the great Bodhisattvas in the ten directions. He should expound the Dharma equally to all sentient beings, in accordance with the Dharma, neither too much nor too little, and even for those who deeply love the Dharma, he should not speak excessively.'
「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」
爾時世尊欲重宣此義，而說偈言：
「若欲說是經， 當舍嫉恚慢、 謟誑邪偽心， 常修質直行。 不輕蔑於人， 亦不戲論法， 不令他疑悔， 云汝不得佛。 是佛子說法， 常柔和能忍， 慈悲於一切， 不生懈怠心。 十方大菩薩， 愍眾故行道， 應生恭敬心， 是則我大師。 于諸佛世尊， 生無上父想， 破于憍慢心， 說法無障礙。 第三法如是， 智者應守護， 一心安樂行， 無量眾所敬。
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，于在家、出家人中生大慈心，于非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，于如來滅后、有成就此第四法者，說是法時，無有過失
【現代漢語翻譯】 現代漢語譯本 『文殊師利（Manjusri，菩薩名）！這些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在後世末法時期，當佛法將要衰滅時，如果有人成就了這第三安樂行，當他宣說此法時，不會有任何惱亂，能夠得到好的同修一起讀誦這部經典，也能得到大眾前來聽聞接受，聽聞后能夠受持，受持后能夠背誦，背誦后能夠宣說，宣說后能夠書寫，或者使他人書寫，供養經卷，恭敬、尊重、讚歎。』 那時，世尊爲了重申這個道理，就說了偈語： 『如果想要宣說這部經典，應當捨棄嫉妒、嗔恚、傲慢，虛偽、欺騙、邪曲的心，常常修習正直的行為。 不要輕視侮辱他人，也不要戲弄佛法，不要使他人疑惑後悔，說你不能成佛。 這些佛子說法時，應當常常柔和忍耐，對一切眾生慈悲，不生懈怠之心。 十方的大菩薩，因為憐憫眾生而修行，應當生起恭敬之心，他們就是我的大師。 對於諸佛世尊，生起如同無上父親的想法，破除驕慢之心，說法就沒有障礙。 這第三種法就是這樣，有智慧的人應當守護，一心安樂地修行，會受到無數眾生的尊敬。 『還有，文殊師利！菩薩摩訶薩在後世末法時期，當佛法將要衰滅時，如果有人受持這部《法華經》，對於在家和出家的人都生起大慈悲心，對於不是菩薩的人則生起大悲心，應當這樣想：『這樣的人，真是太可惜了。如來爲了方便，隨順眾生的根機而說法，他們卻聽不到、不知道、不覺悟、不問、不信、不理解。這些人雖然不問、不信、不理解這部經典，但我將來成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，無論在何處，都會用神通力和智慧力引導他們，使他們能夠安住在這佛法之中。』文殊師利！這些菩薩摩訶薩，在如來滅度之後，如果有人成就了這第四種法，當他宣說此法時，就不會有任何過失。
【English Translation】 English version 'Manjusri (a Bodhisattva)! These Bodhisattva-Mahasattvas (Great Bodhisattvas), in the latter days of the Dharma's decline, when the Dharma is about to perish, if someone achieves this third practice of peaceful and joyful conduct, when he expounds this Dharma, there will be no disturbances, he will be able to have good fellow practitioners to recite this sutra together, and he will also have the masses come to listen and receive it. After listening, they will be able to uphold it, after upholding it, they will be able to recite it, after reciting it, they will be able to expound it, after expounding it, they will be able to write it, or have others write it, make offerings to the scriptures, and be respectful, reverent, and praise them.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If you wish to expound this sutra, you should abandon jealousy, anger, arrogance, deceit, falsehood, and crookedness, and always cultivate upright conduct. Do not belittle or insult others, nor make light of the Dharma, do not cause others to doubt or regret, saying that you cannot attain Buddhahood. When these Buddha's children expound the Dharma, they should always be gentle and patient, be compassionate to all beings, and not give rise to a lazy mind. The great Bodhisattvas of the ten directions, because of their compassion for sentient beings, practice the path, you should give rise to a respectful mind, they are my great teachers. Towards all the Buddhas, the World Honored Ones, give rise to the thought of them as your supreme fathers, break down the mind of pride, and there will be no obstacles in expounding the Dharma. This third Dharma is like this, the wise should protect it, practice with a single mind in peace and joy, and be respected by countless beings. 'Furthermore, Manjusri! Bodhisattva-Mahasattvas, in the latter days of the Dharma's decline, when the Dharma is about to perish, if someone upholds this Lotus Sutra, they should give rise to great compassion towards both lay and monastic people, and give rise to great pity towards those who are not Bodhisattvas, and should think: 『Such people are truly a great loss. The Tathagata, for the sake of convenience, expounds the Dharma according to the capacities of sentient beings, but they do not hear, do not know, do not awaken, do not ask, do not believe, and do not understand. Although these people do not ask, do not believe, and do not understand this sutra, when I attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) in the future, wherever I am, I will use my supernatural powers and wisdom to guide them, so that they can abide in this Dharma.』 Manjusri! These Bodhisattva-Mahasattvas, after the Tathagata's extinction, if someone achieves this fourth Dharma, when he expounds this Dharma, there will be no faults.
，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，于無量國中，乃至名字不可得聞，何況得見受持讀誦？」
「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，像馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。
「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。
「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不
【現代漢語翻譯】 現代漢語譯本：經常有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）、國王、王子、大臣、人民、婆羅門（古印度祭司階層）、居士等，前來供養、恭敬、尊重和讚歎。虛空中的諸天，爲了聽聞佛法，也常常隨侍在側。如果有人在村落、城市或空閑的樹林中，想要前來提問，諸天晝夜都會爲了佛法而守護他們，使聽法的人都感到歡喜。這是為什麼呢？因為這部經是一切過去、未來、現在諸佛神力所護持的緣故。文殊師利！這部《法華經》，在無量國土中，甚至連名字都難以聽聞，更何況能夠見到、受持和讀誦呢？ 文殊師利！譬如一位強大的轉輪聖王（擁有統治世界的理想君主），想要以威勢降伏各個國家，但那些小國王不服從他的命令，這時轉輪聖王就會興起各種軍隊前去討伐。當國王看到軍隊中有人作戰有功時，就會非常高興，根據他們的功勞給予賞賜，或者給予田地、村落、城市；或者給予衣服、裝飾品；或者給予各種珍寶：金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀，以及象、馬、車乘，奴婢和人民。唯獨不把頭頂上的明珠賞賜給他們。這是為什麼呢？因為只有國王的頭頂上才有這一顆明珠，如果把這顆明珠賞賜出去，國王的眷屬一定會非常驚怪。 文殊師利！如來（佛陀）也是如此，以禪定和智慧的力量獲得佛國土，成為三界之王，但那些魔王不肯順從。如來的賢聖將領與他們共同作戰，那些有功勞的人，如來心中也感到歡喜，在四眾（比丘、比丘尼、優婆塞、優婆夷）中為他們宣說各種經典，使他們心生喜悅，賜予他們禪定、解脫、無漏的根力、各種佛法的財富，又賜予他們涅槃之城，說他們已經得到滅度，引導他們的心，使他們都感到歡喜，但不為他們宣說這部《法華經》。 文殊師利！就像轉輪聖王，看到軍隊中有大功勞的人，心中非常歡喜，將這顆難以置信的明珠，長久地放在頭頂上而不輕易示人。
【English Translation】 English version: Often, there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), kings, princes, ministers, people, Brahmins (the priestly class in ancient India), and lay practitioners who come to make offerings, pay respects, honor, and praise. The devas (gods) in the sky, in order to hear the Dharma (Buddhist teachings), also often attend. If someone in a village, city, or secluded forest wishes to come and ask questions, the devas will protect them day and night for the sake of the Dharma, enabling those who listen to be joyful. Why is this so? Because this sutra is protected by the divine power of all Buddhas of the past, present, and future. Manjushri! This Lotus Sutra, in immeasurable lands, even its name is difficult to hear, let alone to see, receive, uphold, and recite? Manjushri! It is like a powerful Chakravartin King (an ideal monarch who rules the world), who wishes to subdue various countries with his might, but the small kings do not obey his commands. At this time, the Chakravartin King raises various armies to go and punish them. When the king sees that someone in the army has performed meritorious service in battle, he is very pleased and rewards them according to their merits, either giving them fields, villages, cities; or giving them clothes, ornaments; or giving them various treasures: gold, silver, lapis lazuli, tridacna, agate, coral, amber, as well as elephants, horses, chariots, servants, and people. Only the bright pearl on his head is not given to them. Why is this so? Because only the king has this one pearl on his head, and if this pearl were given away, the king's family would be greatly astonished. Manjushri! The Tathagata (Buddha) is also like this. With the power of samadhi (meditative concentration) and wisdom, he obtains the Buddha-land and becomes the king of the Three Realms, but the Mara kings (demons) are unwilling to submit. The Tathagata's virtuous generals fight alongside them, and those who have performed meritorious service, the Tathagata is also pleased in his heart. Among the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), he expounds various sutras for them, causing their hearts to rejoice, bestowing upon them samadhi, liberation, the undefiled roots and powers, and the wealth of various Dharmas. He also bestows upon them the city of Nirvana, saying that they have attained extinction, guiding their minds, causing them all to rejoice, but he does not expound this Lotus Sutra for them. Manjushri! Just like the Chakravartin King, seeing that someone in the army has performed great meritorious service, he is very pleased in his heart, and keeps this incredible pearl on his head for a long time without easily showing it.
妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勛，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，于諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來秘密之藏，于諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」
爾時世尊欲重宣此義，而說偈言：
「常行忍辱， 哀愍一切， 乃能演說， 佛所贊經。 后末世時， 持此經者， 於家出家， 及非菩薩， 應生慈悲， 斯等不聞， 不信是經， 則為大失。 我得佛道， 以諸方便， 為說此法， 令住其中。 譬如強力， 轉輪之王， 兵戰有功， 賞賜諸物， 像馬車乘， 嚴身之具， 及諸田宅， 聚落城邑， 或與衣服， 種種珍寶， 奴婢財物， 歡喜賜與。 如有勇健， 能為難事， 王解髻中， 明珠賜之。 如來亦爾， 為諸法王， 忍辱大力， 智慧寶藏， 以大慈悲， 如法化世。 見
{ "translations": [ "現代漢語譯本", "隨意地給予他人，現在卻給予他們。如來也是如此，在三界中作為大法王，用佛法教化一切眾生。看到賢聖的軍隊，與五陰魔（色、受、想、行、識五種構成身心的要素所形成的魔障）、煩惱魔（由貪嗔癡等煩惱產生的魔障）、死魔（死亡帶來的魔障）共同戰鬥，立下大功勛，消滅貪嗔癡三毒，脫離三界，破除魔網，這時如來也感到非常歡喜。這部《法華經》，能夠使眾生達到一切智慧，在世間多有怨恨難以令人相信，以前沒有說過而現在說出來。文殊師利（菩薩名，代表智慧）！這部《法華經》，是諸佛如來第一的教說，在所有教說中最為深奧，最後才賜予，就像那位強力的國王長久守護著明珠，現在才給予它。文殊師利！這部《法華經》，是諸佛如來秘密的寶藏，在所有經典中最為殊勝，長久以來守護著不輕易宣說，從今天才開始為你們敷演開來。」， "", "這時，世尊想要重申這個道理，就說了偈語：", "", "『常常修行忍辱，哀憐一切眾生，才能演說，佛所讚歎的經典。在後世末法時期，受持這部經典的人，無論是在家還是出家，以及不是菩薩的人，都應該生起慈悲心，這些人沒有聽聞，不相信這部經典，那就是巨大的損失。我成就佛道，用各種方便法門，為他們宣說這部佛法，讓他們安住其中。譬如強有力，轉輪聖王（擁有統治世界的理想君主），軍隊作戰有功，賞賜各種物品，大象、馬匹、車乘，裝飾身體的用具，以及田地、宅院，村落、城邑，或者給予衣服，各種珍寶，奴婢、財物，歡喜地賜予他們。如果有人勇敢強健，能夠完成困難的事情，國王就解下發髻中的明珠賜給他。如來也是這樣，作為諸法之王，擁有忍辱的大力，智慧的寶藏，用大慈悲心，如法教化世間。看到'" ], "english_translations": [ "English version", "Giving it to others arbitrarily, but now giving it to them. The Tathagata is also like this, being the great Dharma King in the Three Realms, using the Dharma to teach all sentient beings. Seeing the army of the virtuous and holy, fighting together with the Five Skandha Demons (the demonic obstacles formed by the five aggregates of form, feeling, perception, mental formations, and consciousness), the Affliction Demons (demonic obstacles arising from afflictions such as greed, anger, and ignorance), and the Death Demon (the demonic obstacle brought by death), having made great achievements, eliminating the three poisons of greed, anger, and ignorance, escaping the Three Realms, and breaking the net of demons, at this time the Tathagata is also very pleased. This 'Lotus Sutra' can enable sentient beings to reach all wisdom, it is difficult to believe in the world with much resentment, it was not spoken before but is spoken now. Manjushri (a Bodhisattva representing wisdom)! This 'Lotus Sutra' is the first teaching of all Buddhas, the most profound among all teachings, and is given last, just like that powerful king who has long protected a bright pearl, and now gives it. Manjushri! This 'Lotus Sutra' is the secret treasure of all Buddhas, the most supreme among all sutras, it has been guarded for a long time and not easily proclaimed, and it is only from today that it is expounded for you all.", "", "At that time, the World Honored One, wishing to restate this meaning, spoke in verse:", "", "'Constantly practicing patience, compassionating all beings, one can then expound, the sutra praised by the Buddha. In the latter age of the Dharma's decline, those who uphold this sutra, whether they are lay or monastic, and those who are not Bodhisattvas, should generate compassion. Those who have not heard, and do not believe in this sutra, will suffer a great loss. I attained Buddhahood, using various expedient means, to speak this Dharma for them, to let them dwell within it. For example, a powerful, wheel-turning king (an ideal monarch who rules the world), whose army has made meritorious achievements in battle, rewards them with various things, elephants, horses, chariots, ornaments for the body, as well as fields, houses, villages, and cities, or gives them clothes, various treasures, servants, and wealth, joyfully bestowing them. If there is someone brave and strong, who can accomplish difficult tasks, the king will untie the bright pearl from his hair knot and give it to him. The Tathagata is also like this, as the King of all Dharmas, possessing the great power of patience, the treasure of wisdom, using great compassion, to transform the world according to the Dharma. Seeing'" ] }
一切人、 受諸苦惱， 欲求解脫， 與諸魔戰。 為是眾生， 說種種法， 以大方便， 說此諸經。 既知眾生， 得其力已， 末後乃為， 說是法華。 如王解髻， 明珠與之。 此經為尊， 眾經中上， 我常守護， 不妄開示， 今正是時， 為汝等說。 我滅度后， 求佛道者， 欲得安隱， 演說斯經， 應當親近， 如是四法。 讀是經者， 常無憂惱， 又無病痛， 顏色鮮白， 不生貧窮、 卑賤醜陋。 眾生樂見， 如慕賢聖， 天諸童子， 以為給使。 刀杖不加， 毒不能害， 若人惡罵， 口則閉塞。 遊行無畏， 如師子王， 智慧光明， 如日之照。 若於夢中， 但見妙事。 見諸如來， 坐師子座， 諸比丘眾、 圍繞說法。 又見龍神、 阿修羅等， 數如恒沙， 恭敬合掌， 自見其身， 而為說法。 又見諸佛， 身相金色， 放無量光， 照於一切， 以梵音聲， 演說諸法。 佛為四眾， 說無上法， 見身處中， 合掌贊佛， 聞法歡喜， 而為供養， 得陀羅尼， 證不退智。 佛知其心， 深入佛道
【現代漢語翻譯】 現代漢語譯本 一切眾生，都遭受著各種痛苦煩惱，渴望從中解脫，並與各種魔障作鬥爭。 爲了這些眾生，我宣說了種種不同的法門，運用各種善巧方便，講述了這些經典。 在知道眾生已經具備了足夠的力量之後，我最後才為他們宣說《法華經》。 這就像國王解下頭上的寶珠，贈送給他人一樣。《法華經》最為尊貴，是所有經典中最殊勝的。 我常常守護這部經典，不輕易向人開示，現在正是時候，為你們宣說。 在我滅度之後，那些追求佛道的人，如果想要獲得安穩，就應當演說這部經典，並且親近以下四種法。 讀誦這部經典的人，常常沒有憂愁煩惱，也沒有疾病痛苦，容顏鮮明光澤，不會出生在貧窮、卑賤、醜陋的境地。 眾生都樂於見到他們，就像仰慕賢聖一樣，天上的童子也會侍奉他們。 刀劍棍棒不會加害他們，毒藥也不能傷害他們，如果有人惡語謾罵，他的嘴巴就會閉塞。 他們會變得無所畏懼，如同獅子王一般，智慧的光芒如同太陽的照耀。 如果在夢中，他們只會見到美好的事物，會見到諸佛如來坐在獅子座上，諸位比丘圍繞著他們聽法。 還會見到龍神、阿修羅（非天）等，數量如同恒河沙數，恭敬地合掌，並且看到自己也在為他們說法。 還會見到諸佛，身體呈現金色，放出無量的光芒，照耀一切，用清凈的梵音，演說各種法門。 佛陀為四眾弟子宣說無上的佛法，他們看到自己身處其中，合掌讚歎佛陀，聽聞佛法後心生歡喜，並進行供養。 他們會獲得陀羅尼（總持），證得不退轉的智慧。佛陀知道他們的心意，他們已經深入佛道。
【English Translation】 English version All beings, suffering from various afflictions and pains, desire liberation and fight against all kinds of demonic obstacles. For these beings, I have expounded various Dharma teachings, using skillful means, and have spoken these sutras. After knowing that beings have gained sufficient strength, I finally proclaim the 'Lotus Sutra' for them. It is like a king taking off the precious jewel from his head and giving it to others. This 'Lotus Sutra' is the most venerable, the most supreme among all sutras. I always protect this sutra and do not easily reveal it to others. Now is the right time to proclaim it to you. After my Parinirvana, those who seek the path of Buddhahood, if they wish to attain peace and stability, should expound this sutra and be close to these four dharmas. Those who recite this sutra will always be free from sorrow and affliction, without illness or pain, with a bright and radiant complexion, and will not be born into poverty, lowliness, or ugliness. Beings will be delighted to see them, just as they admire the sages, and heavenly children will serve them. Swords and sticks will not harm them, and poisons cannot hurt them. If someone speaks ill of them, their mouth will be shut. They will become fearless, like a lion king, and their wisdom will shine like the sun. In their dreams, they will only see wonderful things. They will see the Tathagatas sitting on lion thrones, with the Bhikkhus surrounding them, listening to the Dharma. They will also see dragons, gods, Asuras (demigods), and others, as numerous as the sands of the Ganges, respectfully joining their palms, and see themselves also expounding the Dharma to them. They will also see the Buddhas, their bodies golden, emitting immeasurable light, illuminating everything, and using pure Brahma sounds to expound various Dharma teachings. The Buddha proclaims the supreme Dharma to the fourfold assembly, and they see themselves among them, joining their palms in praise of the Buddha, rejoicing upon hearing the Dharma, and making offerings. They will obtain Dharani (total retention) and attain non-retrogressive wisdom. The Buddha knows their minds, and they have deeply entered the path of Buddhahood.
， 即為授記， 成最正覺： 『汝善男子！ 當於來世， 得無量智， 佛之大道。 國土嚴凈， 廣大無比。』 亦有四眾， 合掌聽法。 又見自身， 在山林中， 修習善法， 證諸實相， 深入禪定， 見十方佛。 諸佛身金色， 百福相莊嚴， 聞法為人說， 常有是好夢。 又夢作國王， 舍宮殿眷屬， 及上妙五欲， 行詣于道場。 在菩提樹下， 而處師子座， 求道過七日， 得諸佛之智。 成無上道已， 起而轉法輪， 為四眾說法， 經千萬億劫， 說無漏妙法， 度無量眾生。 后當入涅槃， 如煙盡燈滅。 若后惡世中， 說是第一法， 是人得大利， 如上諸功德。」
妙法蓮華經從地踴出品第十五
爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，于大眾中起立，合掌作禮而白佛言：「世尊！若聽我等，于佛滅后，在此娑婆世界，勤加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」
爾時佛告諸菩薩摩訶薩眾：「止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩，一一菩薩各有六萬恒河沙眷屬，是諸人等，能於我滅后，護
【現代漢語翻譯】 現代漢語譯本 這就是被授記，成就最正覺（無上正等正覺）：『你這位善男子！應當在未來世，獲得無量智慧，佛的偉大道路。國土莊嚴清凈，廣大無比。』也有四眾弟子，合掌聽法。 又看見自己，在山林中，修習善法，證悟諸法實相，深入禪定，見到十方諸佛。 諸佛身金色，百種福德相莊嚴，聽聞佛法併爲他人宣說，常常有這樣的好夢。 又夢見自己做國王，捨棄宮殿眷屬，以及上等的五欲（色、聲、香、味、觸），前往道場。 在菩提樹下，坐在獅子座上，求道經過七日，獲得諸佛的智慧。 成就無上道后，起身轉法輪，為四眾說法，經過千萬億劫，宣說無漏的微妙佛法，度化無量眾生。 之後將入涅槃（不生不滅的境界），如同煙消燈滅。 如果在後來的惡世中，宣說這第一妙法，這個人將獲得大利益，如同上面所說的各種功德。」
《妙法蓮華經·從地涌出品第十五》
這時，從其他國土來的諸位菩薩摩訶薩（大菩薩），超過八個恒河沙數，在大眾中站起身，合掌作禮，對佛說：『世尊！如果允許我們，在佛滅度后，在這個娑婆世界（我們所居住的世界），勤加精進，護持、讀誦、書寫、供養這部經典，應當在這個國土廣泛宣說它。』 這時，佛告訴諸位菩薩摩訶薩：『停止吧，善男子！不需要你們來護持這部經。這是為什麼呢？因為我這個娑婆世界，自有六萬恒河沙數等菩薩摩訶薩，每一位菩薩各有六萬恒河沙數的眷屬，這些人等，能夠在我滅度后，護持、讀誦、書寫、供養這部經典，並廣為宣說。』
【English Translation】 English version This is the prophecy, achieving the Most Perfect Enlightenment (Anuttara-samyak-sambodhi): 『You, good man! In the future, you shall attain immeasurable wisdom, the great path of the Buddha. The land will be adorned and pure, vast and boundless.』 There will also be the fourfold assembly, listening to the Dharma with palms joined. And also seeing oneself, in the mountains and forests, practicing good dharmas, realizing the true nature of all dharmas, entering deep samadhi, seeing the Buddhas of the ten directions. The Buddhas' bodies are golden, adorned with a hundred blessings, hearing the Dharma and explaining it to others, always having such good dreams. And also dreaming of being a king, abandoning palaces and family, as well as the supreme five desires (form, sound, smell, taste, touch), going to the Bodhi-mandala (place of enlightenment). Under the Bodhi tree, sitting on a lion throne, seeking the Way for seven days, attaining the wisdom of all Buddhas. Having achieved the unsurpassed Way, rising and turning the Dharma wheel, preaching the Dharma to the fourfold assembly, for countless kalpas, expounding the flawless and wonderful Dharma, liberating immeasurable sentient beings. Afterwards, entering Nirvana (the state of non-birth and non-death), like the extinguishing of a lamp when the oil is exhausted. If, in the evil ages to come, one speaks this foremost Dharma, that person will gain great benefit, like the merits mentioned above.』
The Lotus Sutra, Chapter 15: Emerging from the Earth
At that time, the Bodhisattva Mahasattvas (great Bodhisattvas) who came from other lands, exceeding the number of eight Ganges sands, stood up in the assembly, joined their palms in reverence, and said to the Buddha: 『World Honored One! If you allow us, after the Buddha's Parinirvana (passing away), in this Saha world (the world we live in), to diligently practice, uphold, read, write, and make offerings to this Sutra, we shall widely expound it in this land.』 At that time, the Buddha said to the assembly of Bodhisattva Mahasattvas: 『Stop, good men! You do not need to uphold this Sutra. Why is that? Because in my Saha world, there are already Bodhisattva Mahasattvas equal to sixty Ganges sands, and each Bodhisattva has a retinue of sixty Ganges sands. These people are able, after my Parinirvana, to uphold, read, write, and make offerings to this Sutra, and widely expound it.』
持、讀誦、廣說此經。」
佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踴出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。一一菩薩皆是大眾唱導之首，各將六萬恒河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者；況復乃至一恒河沙、半恒河沙、四分之一、乃至千萬億那由他分之一；況復千萬億那由他眷屬；況復億萬眷屬；況復千萬、百萬、乃至一萬；況復一千、一百、乃至一十；況復將五、四、三、二、一弟子者；況復單己，樂遠離行。如是等比，無量無邊，算數譬喻所不能知。
是諸菩薩從地出已，各詣虛空七寶妙塔多寶如來、釋迦牟尼佛所。到已，向二世尊頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮，右繞三匝，合掌恭敬，以諸菩薩種種贊法而以讚歎，住在一面，欣樂瞻仰於二世尊。是諸菩薩摩訶薩，從初踴出，以諸菩薩種種贊法而贊于佛，如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日。
爾時四眾，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空。是菩薩眾中有四導師
【現代漢語翻譯】 現代漢語譯本：『受持、讀誦、廣泛宣說這部經。』 佛陀說這話時，娑婆世界（Saha world，我們所居住的這個世界）的三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙單位）的土地都震裂開來，從其中涌出無量千萬億的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）。這些菩薩，身皆金色，具足三十二相（thirty-two marks of a great man，佛陀的身體特徵），散發無量光明，先前都住在娑婆世界之下、這個世界的虛空中。這些菩薩，聽到釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）所說的聲音，從下方涌出。每一位菩薩都是大眾的領導者，各自帶領六萬恒河沙（Ganges sand，形容數量極多）的眷屬；更何況帶領五萬、四萬、三萬、二萬、一萬恒河沙等眷屬的；更何況乃至一恒河沙、半恒河沙、四分之一，乃至千萬億那由他分之一（nayuta，古代印度數字單位）的；更何況千萬億那由他眷屬；更何況億萬眷屬；更何況千萬、百萬，乃至一萬；更何況一千、一百，乃至一十；更何況帶領五、四、三、二、一弟子的；更何況獨自一人，樂於遠離世俗修行。像這樣等比的，無量無邊，是算數譬喻所不能知道的。 這些菩薩從地裡出來后，各自前往虛空中七寶妙塔（seven-jeweled stupa，用七種珍寶裝飾的佛塔）的多寶如來（Prabhutaratna Buddha，過去佛）和釋迦牟尼佛所在之處。到達后，向兩位世尊（World-Honored One，佛的尊稱）頂禮雙足，以及到諸寶樹下的獅子座上的佛陀處，也都頂禮，右繞三匝（circumambulation，佛教禮儀），合掌恭敬，用各種菩薩讚歎佛法的言辭來讚歎，站在一旁，歡喜地瞻仰兩位世尊。這些菩薩摩訶薩，從最初涌出，用各種菩薩讚歎佛法的言辭來讚歎佛陀，這樣的時間，經過了五十小劫（kalpa，佛教時間單位）。這時釋迦牟尼佛默然端坐，以及四眾弟子（four assemblies，指出家男女二眾和在家男女二眾）也都默然了五十小劫；因為佛陀的神力，使得大眾感覺好像只過了半天。 這時四眾弟子，也因為佛陀的神力，看到諸菩薩遍滿無量百千萬億國土的虛空。這些菩薩眾中有四位導師。
【English Translation】 English version: 『Uphold, read, recite, and widely proclaim this sutra.』 When the Buddha spoke these words, the lands of the three thousand great thousand worlds of the Saha world all quaked and split open, and from within them emerged immeasurable millions of billions of Bodhisattva-Mahasattvas. These Bodhisattvas all had golden bodies, possessed the thirty-two marks, and emitted immeasurable light. Previously, they had all been dwelling beneath this Saha world, in the void of this realm. These Bodhisattvas, hearing the voice of Sakyamuni Buddha, arose from below. Each Bodhisattva was a leader of the assembly, each leading sixty Ganges sands of retinue; how much more so those leading fifty, forty, thirty, twenty, ten thousand Ganges sands of retinue; how much more so even one Ganges sand, half a Ganges sand, a quarter, or even one ten-millionth of a nayuta; how much more so millions of billions of nayutas of retinue; how much more so billions of retinue; how much more so millions, hundreds of thousands, or even ten thousand; how much more so one thousand, one hundred, or even ten; how much more so those leading five, four, three, two, or one disciple; how much more so those who are alone, delighting in solitary practice. Such comparisons are immeasurable and boundless, beyond the knowledge of calculation and analogy. After these Bodhisattvas emerged from the earth, they each went to the seven-jeweled stupa in the void where Prabhutaratna Buddha and Sakyamuni Buddha were. Having arrived, they bowed their heads to the feet of the two World-Honored Ones, and also to the Buddhas on the lion thrones under the jeweled trees. They also bowed, circumambulated three times to the right, joined their palms in reverence, and praised with various Bodhisattva praises of the Dharma, standing to one side, joyfully gazing upon the two World-Honored Ones. These Bodhisattva-Mahasattvas, from the moment they first emerged, praised the Buddha with various Bodhisattva praises of the Dharma. This time passed for fifty small kalpas. At this time, Sakyamuni Buddha sat in silence, and the four assemblies also remained silent for fifty small kalpas; due to the Buddha's spiritual power, the assembly felt as if only half a day had passed. At this time, the four assemblies, also due to the Buddha's spiritual power, saw the Bodhisattvas filling the void of immeasurable millions of billions of lands. Among these Bodhisattva assemblies were four leaders.
：一名上行，二名無邊行，三名凈行，四名安立行。是四菩薩，于其眾中最為上首唱導之師，在大眾前，各共合掌，觀釋迦牟尼佛而問訊言：「世尊！少病、少惱，安樂行不？所應度者，受教易不？不令世尊生疲勞耶？」
爾時四大菩薩而說偈言：
「世尊安樂， 少病少惱， 教化眾生， 得無疲惓。 又諸眾生， 受化易不？ 不令世尊， 生疲勞耶？」
爾時世尊，于菩薩大眾中而作是言：「如是，如是！諸善男子！如來安樂，少病、少惱；諸眾生等，易可化度，無有疲勞。所以者何？是諸眾生，世世已來常受我化，亦於過去諸佛供養尊重，種諸善根。此諸眾生，始見我身，聞我所說，即皆信受入如來慧；除先修習學小乘者。如是之人，我今亦令得聞是經，入于佛慧。」
爾時諸大菩薩而說偈言：
「善哉善哉！ 大雄世尊！ 諸眾生等， 易可化度。 能問諸佛， 甚深智慧， 聞已信行， 我等隨喜。」
於時世尊讚歎上首諸大菩薩：「善哉，善哉！善男子！汝等能于如來發隨喜心。」
爾時彌勒菩薩及八千恒河沙諸菩薩眾，皆作是念：「我等從昔已來，不見不聞如是大菩薩摩訶薩眾，從地踴出，住世尊前，合掌、供養，問訊如來。」
【現代漢語翻譯】 現代漢語譯本： 一位菩薩名為上行（意為向上行進），第二位名為無邊行（意為行無邊際），第三位名為凈行（意為清凈的修行），第四位名為安立行（意為安住于修行）。這四位菩薩在他們的大眾中是最為首要的引導者，在大眾面前，他們各自合掌，面向釋迦牟尼佛問候說：『世尊！您身體少病少惱，安樂修行嗎？所應度化的眾生，容易接受教誨嗎？不會讓世尊感到疲勞吧？』 當時，這四大菩薩以偈頌說道： 『世尊安樂，少病少惱，教化眾生，得無疲倦。又諸眾生，受化易不？不令世尊，生疲勞耶？』 當時，世尊在菩薩大眾中這樣說道：『是的，是的！各位善男子！如來安樂，少病少惱；各位眾生等，容易被教化度脫，沒有疲勞。這是為什麼呢？因為這些眾生，世世代代以來常常接受我的教化，也在過去諸佛那裡供養尊重，種下各種善根。這些眾生，剛見到我的身相，聽到我所說的法，就都信受並進入如來的智慧；除了那些先前修習小乘佛法的人。對於這樣的人，我現在也讓他們聽聞這部經典，進入佛的智慧。』 當時，各位大菩薩以偈頌說道： 『善哉善哉！大雄世尊！諸眾生等，易可化度。能問諸佛，甚深智慧，聞已信行，我等隨喜。』 當時，世尊讚歎為首的各位大菩薩說：『善哉，善哉！善男子！你們能夠對如來生起隨喜之心。』 當時，彌勒菩薩以及八千恒河沙數的菩薩大眾，都這樣想：『我們從過去以來，沒有見過也沒有聽過這樣的大菩薩摩訶薩眾，從地涌出，住在世尊面前，合掌、供養，問候如來。』
【English Translation】 English version: One Bodhisattva was named Superior Practice (meaning advancing upwards), the second was named Boundless Practice (meaning practice without limits), the third was named Pure Practice (meaning pure practice), and the fourth was named Steadfast Practice (meaning abiding in practice). These four Bodhisattvas were the foremost leaders among their assembly. In front of the assembly, they each joined their palms, faced Shakyamuni Buddha, and inquired: 'World Honored One! Are you free from illness and affliction, and practicing in peace? Are the beings who should be converted easy to teach? Will it not cause the World Honored One to feel weary?' At that time, these four great Bodhisattvas spoke in verse: 'World Honored One is at peace, free from illness and affliction, teaching sentient beings, without fatigue. Also, are these sentient beings easy to convert? Will it not cause the World Honored One to feel weary?' At that time, the World Honored One spoke among the assembly of Bodhisattvas: 'Yes, yes! Good men! The Tathagata is at peace, free from illness and affliction; these sentient beings are easy to be converted and liberated, without fatigue. Why is this? Because these sentient beings have always received my teachings in lifetimes past, and have also made offerings and shown respect to past Buddhas, planting various good roots. These sentient beings, upon first seeing my form and hearing what I say, all believe and enter the wisdom of the Tathagata; except for those who have previously practiced the Small Vehicle. For such people, I now also enable them to hear this scripture and enter the wisdom of the Buddha.' At that time, the great Bodhisattvas spoke in verse: 'Excellent, excellent! Great Hero World Honored One! These sentient beings are easy to convert. Able to inquire about the profound wisdom of the Buddhas, having heard it, they believe and practice, we rejoice accordingly.' At that time, the World Honored One praised the leading great Bodhisattvas: 'Excellent, excellent! Good men! You are able to generate a mind of rejoicing towards the Tathagata.' At that time, Bodhisattva Maitreya and the assembly of eight thousand Ganges sands of Bodhisattvas all thought: 'Since the past, we have not seen or heard of such great Bodhisattva Mahasattvas, emerging from the earth, standing before the World Honored One, joining their palms, making offerings, and inquiring of the Tathagata.'
時彌勒菩薩摩訶薩，知八千恒河沙諸菩薩等心之所念，並欲自決所疑，合掌向佛，以偈問曰：
「無量千萬億， 大眾諸菩薩， 昔所未曾見， 愿兩足尊說， 是從何所來， 以何因緣集？ 巨身大神通， 智慧叵思議， 其志念堅固， 有大忍辱力， 眾生所樂見， 為從何所來？ 一一諸菩薩， 所將諸眷屬， 其數無有量， 如恒河沙等。 或有大菩薩， 將六萬恒沙， 如是諸大眾， 一心求佛道。 是諸大師等， 六萬恒河沙， 俱來供養佛， 及護持是經。 將五萬恒沙， 其數過於是。 四萬及三萬、 二萬至一萬， 一千一百等， 乃至一恒沙、 半及三四分， 億萬分之一， 千萬那由他， 萬億諸弟子， 乃至於半億， 其數復過上。 百萬至一萬， 一千及一百， 五十與一十， 乃至三二一， 單己無眷屬， 樂於獨處者， 俱來至佛所， 其數轉過上。 如是諸大眾， 若人行籌數， 過於恒沙劫， 猶不能盡知。 是諸大威德， 精進菩薩眾， 誰為其說法， 教化而成就？ 從誰初發心？ 稱揚何佛法？ 受持行誰經？ 修習何佛道？ 如是諸菩薩
【現代漢語翻譯】 現代漢語譯本 當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）知道八千恒河沙數（Ganges river sands，極多的數量）的菩薩們心中所想，並且也想親自解除自己的疑惑，於是合掌向佛，用偈頌問道： 『無量千萬億，大眾諸菩薩，』 『這些數量無量、千萬億之多的菩薩大眾，』 『昔所未曾見，愿兩足尊說，』 『是過去從未見過的，希望兩足尊（佛的尊稱）能為我們解說，』 『是從何所來，以何因緣集？』 『他們是從哪裡來的？又是因為什麼因緣而聚集在這裡？』 『巨身大神通，智慧叵思議，』 『他們身形巨大，具有大神通，智慧深不可測，』 『其志念堅固，有大忍辱力，』 『他們的意志堅定，具有強大的忍辱之力，』 『眾生所樂見，為從何所來？』 『是眾生所樂意見到的，他們究竟是從哪裡來的？』 『一一諸菩薩，所將諸眷屬，』 『每一位菩薩所帶領的眷屬，』 『其數無有量，如恒河沙等。』 『數量都無法計算，如同恒河沙一樣多。』 『或有大菩薩，將六萬恒沙，』 『有的菩薩帶領著六萬恒河沙數的眷屬，』 『如是諸大眾，一心求佛道。』 『像這樣的大眾，一心一意地追求佛道。』 『是諸大師等，六萬恒河沙，』 『這些大導師們，帶領著六萬恒河沙數的眷屬，』 『俱來供養佛，及護持是經。』 『一同前來供養佛，並且護持這部經典。』 『將五萬恒沙，其數過於是。』 『有的菩薩帶領著五萬恒河沙數的眷屬，數量比這還多。』 『四萬及三萬、二萬至一萬，』 『有的帶領四萬、三萬、兩萬，甚至一萬恒河沙數的眷屬，』 『一千一百等，乃至一恒沙、』 『有的帶領一千、一百等，甚至一恒河沙數的眷屬，』 『半及三四分，億萬分之一，』 『有的帶領一半、三分之一、四分之一，甚至億萬分之一恒河沙數的眷屬，』 『千萬那由他，萬億諸弟子，』 『有的帶領千萬那由他（Nayuta，數量單位）、萬億的弟子，』 『乃至於半億，其數復過上。』 『甚至有的帶領半億的弟子，數量比以上還要多。』 『百萬至一萬，一千及一百，』 『有的帶領百萬、一萬、一千、一百的弟子，』 『五十與一十，乃至三二一，』 『有的帶領五十、十個弟子，甚至三個、兩個、一個弟子，』 『單己無眷屬，樂於獨處者，』 『有的獨自一人，沒有眷屬，喜歡獨處，』 『俱來至佛所，其數轉過上。』 『他們都來到佛的面前，他們的數量比以上還要多。』 『如是諸大眾，若人行籌數，』 『像這樣的大眾，如果有人用籌碼來計算，』 『過於恒沙劫，猶不能盡知。』 『即使經過恒河沙數般的劫（kalpa，時間單位），也無法完全知道他們的數量。』 『是諸大威德，精進菩薩眾，』 『這些具有大威德、精進修行的菩薩們，』 『誰為其說法，教化而成就？』 『是誰為他們說法，教化他們而使他們成就的？』 『從誰初發心？稱揚何佛法？』 『他們最初是從誰那裡發菩提心？稱揚的是哪位佛的佛法？』 『受持行誰經？修習何佛道？』 『他們受持奉行的是哪部經典？修習的是哪位佛的佛道？』 『如是諸菩薩』 『像這樣的菩薩們』
【English Translation】 English version At that time, the Bodhisattva Mahāsattva Maitreya (future Buddha), knowing the thoughts in the minds of the eight thousand Ganges river sands (Ganges river sands, an extremely large number) of Bodhisattvas, and also wishing to resolve his own doubts, joined his palms and addressed the Buddha in verse: 'Immeasurable millions of billions, a great assembly of Bodhisattvas,' 'These countless millions and billions of Bodhisattvas,' 'Never seen before, may the Two-Footed Honored One explain,' 'Have never been seen before, may the Two-Footed Honored One (an epithet for the Buddha) explain to us,' 'From where do they come, and by what cause are they gathered?' 'Where do they come from? And by what cause are they gathered here?' 'With great bodies and great spiritual powers, wisdom beyond comprehension,' 'They have huge bodies, possess great spiritual powers, and their wisdom is unfathomable,' 'Their will is firm, they have great power of patience,' 'Their will is steadfast, and they possess great power of patience,' 'Delighting all beings, from where do they come?' 'They are pleasing to all beings, from where exactly do they come?' 'Each and every Bodhisattva, with their retinues,' 'Each and every Bodhisattva, with their retinues,' 'Their numbers are immeasurable, like the sands of the Ganges.' 'Their numbers are countless, like the sands of the Ganges River.' 'Some great Bodhisattvas, leading sixty thousand Ganges sands,' 'Some Bodhisattvas lead retinues of sixty thousand Ganges river sands,' 'Such a great assembly, wholeheartedly seeking the Buddha's path.' 'Such a great assembly, wholeheartedly seeking the Buddha's path.' 'These great teachers, with sixty thousand Ganges sands,' 'These great teachers, leading sixty thousand Ganges river sands of retinues,' 'Come together to make offerings to the Buddha, and to protect this sutra.' 'Come together to make offerings to the Buddha, and to protect this scripture.' 'Leading fifty thousand Ganges sands, their numbers are even greater.' 'Some lead fifty thousand Ganges river sands of retinues, their numbers are even greater than that.' 'Forty thousand, thirty thousand, twenty thousand to ten thousand,' 'Some lead forty thousand, thirty thousand, twenty thousand, or even ten thousand Ganges river sands of retinues,' 'One thousand, one hundred, and so on, even to one Ganges sand,' 'Some lead one thousand, one hundred, and so on, even to one Ganges river sand of retinues,' 'Half, or three-fourths, one in a billion,' 'Some lead half, one-third, one-fourth, or even one in a billion Ganges river sands of retinues,' 'Millions of Nayutas, billions of disciples,' 'Some lead millions of Nayutas (Nayuta, a unit of number), billions of disciples,' 'Even to half a billion, their numbers are even greater than that.' 'Even some lead half a billion disciples, their numbers are even greater than that.' 'Millions to ten thousand, one thousand and one hundred,' 'Some lead millions, ten thousand, one thousand, or one hundred disciples,' 'Fifty and ten, even to three, two, or one,' 'Some lead fifty, ten disciples, or even three, two, or one disciple,' 'Alone, without retinue, delighting in solitude,' 'Some are alone, without retinue, delighting in solitude,' 'All come to the Buddha, their numbers are even greater than that.' 'They all come to the Buddha, their numbers are even greater than that.' 'Such a great assembly, if one were to count them with tallies,' 'Such a great assembly, if one were to count them with tallies,' 'Even after countless kalpas (kalpa, a unit of time) like the Ganges sands, one could not know them all.' 'Even after countless kalpas like the sands of the Ganges, one could not know them all.' 'These great majestic, diligent Bodhisattvas,' 'These great majestic, diligent Bodhisattvas,' 'Who preached the Dharma to them, and taught them to achieve enlightenment?' 'Who preached the Dharma to them, and taught them to achieve enlightenment?' 'From whom did they first generate the aspiration for enlightenment? Which Buddha's Dharma do they praise?' 'From whom did they first generate the aspiration for enlightenment? Which Buddha's Dharma do they praise?' 'Which sutra do they uphold and practice? Which Buddha's path do they cultivate?' 'Which sutra do they uphold and practice? Which Buddha's path do they cultivate?' 'Such Bodhisattvas' 'Such Bodhisattvas'
， 神通大智力， 四方地震裂， 皆從中踴出。 世尊我昔來， 未曾見是事， 愿說其所從， 國土之名號。 我常游諸國， 未曾見是眾， 我於此眾中， 乃不識一人， 忽然從地出， 愿說其因緣。 今此之大會， 無量百千億， 是諸菩薩等， 皆欲知此事。 是諸菩薩眾， 本末之因緣， 無量德世尊， 唯愿決眾疑。」
爾時釋迦牟尼分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下，師子座上，結加趺坐。其佛侍者，各各見是菩薩大眾，於三千大千世界四方，從地踴出，住于虛空。各白其佛言：「世尊！此諸無量無邊阿僧祇菩薩大眾，從何所來？」
爾時諸佛各告侍者：「諸善男子！且待須臾，有菩薩摩訶薩，名曰彌勒——釋迦牟尼佛之所授記，次後作佛——以問斯事，佛今答之，汝等自當因是得聞。」
爾時釋迦牟尼佛告彌勒菩薩：「善哉，善哉！阿逸多！乃能問佛如是大事。汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力。」
爾時世尊欲重宣此義，而說偈言：
「當精進一心， 我欲說此事， 勿得有疑悔， 佛智叵思議
【現代漢語翻譯】 現代漢語譯本 『神通廣大，智慧深邃， 四方大地都震裂開來，他們都從地底涌出。 世尊，我從前到現在，從未見過這樣的事情， 希望您能告訴我們他們從哪裡來，他們的國土叫什麼名字。 我經常遊歷各個國家，從未見過這樣的群體， 在這群人中，我竟然一個都不認識， 他們忽然從地底涌出，希望您能告訴我們其中的因緣。 現在這個大會上，有無量百千億的人， 這些菩薩們，都想知道這件事。 這些菩薩眾，他們本來的因緣， 無量功德的世尊，希望您能為我們解答疑惑。』
這時，釋迦牟尼佛的分身諸佛，從無量千萬億其他國土來的，在八方的寶樹下，獅子座上，結跏趺坐。他們的侍者，各自看到這些菩薩大眾，在三千大千世界的四方，從地底涌出，停留在虛空中。各自對他們的佛說：『世尊！這些無量無邊的阿僧祇菩薩大眾，是從哪裡來的？』
這時，諸佛各自告訴他們的侍者：『各位善男子！請稍等片刻，有一位菩薩摩訶薩，名叫彌勒（Maitreya，未來佛），是釋迦牟尼佛所授記，將來會成佛的，他會問這件事，佛現在回答他，你們自然會因此聽到。』
這時，釋迦牟尼佛告訴彌勒菩薩：『好啊，好啊！阿逸多（Ajita，彌勒菩薩的別名）！你竟然能問佛這樣的大事。你們應當同心同德，披上精進的鎧甲，發出堅定的意志，如來現在想要顯發宣示諸佛的智慧、諸佛自在的神通之力、諸佛如獅子般奮迅的力量、諸佛威猛強大的力量。』
這時，世尊想要再次宣說這個道理，就說了偈語：
『應當精進一心，我想要說這件事， 不要有任何懷疑和後悔，佛的智慧是不可思議的。』
【English Translation】 English version 'With great spiritual powers and profound wisdom, The earth in all directions cracked and split, and they all surged forth from the ground. World Honored One, from the past until now, I have never seen such a thing, I wish you would tell us where they come from, and what the name of their land is. I have often traveled to various countries, and have never seen such a group, Among this group, I do not recognize a single person, They suddenly emerged from the ground, I wish you would tell us the cause and conditions. Now in this great assembly, there are countless hundreds of thousands of millions of people, These Bodhisattvas, all wish to know about this matter. These Bodhisattva assemblies, their original causes and conditions, World Honored One of immeasurable virtues, we wish you would resolve our doubts.'
At that time, the Buddhas who were emanations of Shakyamuni Buddha, who had come from countless millions of billions of other lands, were sitting in the lotus position on lion thrones under the jeweled trees in the eight directions. Their attendants each saw these great Bodhisattva assemblies, in the four directions of the three thousand great thousand worlds, emerging from the ground and dwelling in the sky. Each said to their Buddha, 'World Honored One! Where do these immeasurable, boundless, asamkhya Bodhisattva assemblies come from?'
At that time, the Buddhas each told their attendants, 'Good men! Wait a moment, there is a Bodhisattva Mahasattva named Maitreya (the future Buddha), who has been prophesied by Shakyamuni Buddha, and will become a Buddha in the future. He will ask about this matter, and the Buddha will now answer him, and you will naturally hear it because of this.'
At that time, Shakyamuni Buddha said to Bodhisattva Maitreya, 'Excellent, excellent! Ajita (another name for Maitreya)! You are able to ask the Buddha about such a great matter. You should all be of one mind, put on the armor of diligence, and generate a firm will. The Tathagata now wishes to reveal and proclaim the wisdom of the Buddhas, the power of the Buddhas' unhindered spiritual abilities, the power of the Buddhas' lion-like vigorous strength, and the power of the Buddhas' majestic and mighty force.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'You should be diligent and of one mind, I wish to speak of this matter, Do not have any doubts or regrets, the Buddha's wisdom is inconceivable.'
。 汝今出信力， 住于忍善中， 昔所未聞法， 今皆當得聞。 我今安慰汝， 勿得懷疑懼， 佛無不實語， 智慧不可量。 所得第一法， 甚深叵分別， 如是今當說， 汝等一心聽。」
爾時世尊說此偈已，告彌勒菩薩：「我今於此大眾，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踴出，汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心，令發道意。此諸菩薩，皆於是娑婆世界之下、此界虛空中住；于諸經典，讀誦通利，思惟分別，正憶念。阿逸多！是諸善男子等，不樂在眾多有所說；常樂靜處，勤行精進未曾休息；亦不依止人天而住。常樂深智，無有障礙，亦常樂於諸佛之法，一心精進，求無上慧。」
爾時世尊欲重宣此義，而說偈言：
「阿逸汝當知！ 是諸大菩薩， 從無數劫來， 修習佛智慧， 悉是我所化， 令發大道心。 此等是我子， 依止是世界， 常行頭陀事， 志樂於靜處， 舍大眾憒鬧， 不樂多所說。 如是諸子等， 學習我道法， 晝夜常精進， 為求佛道故， 在娑婆世界， 下方空中住。 志念力堅固， 常勤求智慧， 說種
【現代漢語翻譯】 現代漢語譯本 『你現在要生起信心之力，安住于忍辱和善行之中，過去從未聽聞的佛法，現在都將能夠聽聞。我今天安慰你們，不要懷疑和恐懼，佛所說的話沒有不真實的，他的智慧不可衡量。所證得的第一法，非常深奧難以分別，現在將要講述，你們要一心諦聽。』 這時，世尊說完這偈頌后，告訴彌勒菩薩：『我現在在此大眾中，宣告你們。阿逸多（彌勒菩薩的另一個名字）！這些大菩薩摩訶薩，數量無量無數阿僧祇，從地涌出，你們過去從未見過的，我在這娑婆世界（我們所處的世界）證得阿耨多羅三藐三菩提（無上正等正覺）后，教化引導這些菩薩，調伏他們的心，使他們發起求道之心。這些菩薩，都住在這娑婆世界之下、此界虛空中；對於各種經典，讀誦通達，思考分別，正確憶念。阿逸多！這些善男子等，不喜歡在眾多人面前多說話；常常喜歡安靜的地方，勤奮修行精進從不休息；也不依賴人天而住。常常喜歡深奧的智慧，沒有障礙，也常常喜歡諸佛的教法，一心精進，求無上智慧。』 這時，世尊想要再次宣說這個道理，就說了偈頌： 『阿逸多你要知道！這些大菩薩，從無數劫以來，修習佛的智慧，都是我所教化的，使他們發起求道之心。這些人是我的孩子，依止這個世界，常常修行頭陀苦行（佛教的一種苦行方式），心志喜歡安靜的地方，捨棄大眾的喧鬧，不喜歡多說話。這些孩子們，學習我的道法，日夜常常精進，爲了求得佛道，住在娑婆世界下方虛空中。他們的意志和念力堅固，常常勤奮求智慧，宣說各種』
【English Translation】 English version 'Now you must generate the power of faith, abide in patience and good deeds. The Dharma you have never heard before, you will now be able to hear. I now comfort you, do not doubt or fear. The Buddha's words are never untrue, his wisdom is immeasurable. The first Dharma attained is extremely profound and difficult to discern. Now I will speak of it, you must listen attentively with one mind.' At that time, after the World Honored One spoke this verse, he said to Bodhisattva Maitreya: 'I now declare to you in this assembly. Ajita (another name for Bodhisattva Maitreya)! These great Bodhisattva Mahasattvas, immeasurable and countless Asamkhyas, have sprung forth from the earth, whom you have never seen before. After I attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) in this Saha world (the world we live in), I taught and guided these Bodhisattvas, subdued their minds, and caused them to generate the aspiration for enlightenment. These Bodhisattvas all dwell beneath this Saha world, in the empty space of this realm. They are well-versed in reading and reciting various scriptures, contemplating and discerning, and correctly remembering. Ajita! These good men do not like to speak much in front of many people; they often like quiet places, diligently practice and never rest; nor do they rely on humans or gods to dwell. They often like profound wisdom, without obstacles, and they also often like the Dharma of all Buddhas, diligently seeking supreme wisdom with one mind.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Ajita, you should know! These great Bodhisattvas, from countless kalpas, have cultivated the wisdom of the Buddha. They are all transformed by me, causing them to generate the aspiration for enlightenment. These are my children, relying on this world, often practicing asceticism (a form of Buddhist ascetic practice), their minds delight in quiet places, abandoning the noise of the crowd, and not liking to speak much. These children, learning my Dharma, are diligent day and night, seeking the path of the Buddha, dwelling in the empty space below the Saha world. Their will and power of mindfulness are firm, they are always diligent in seeking wisdom, and they proclaim various'
種妙法， 其心無所畏。 我于伽耶城， 菩提樹下坐， 得成最正覺， 轉無上法輪。 爾乃教化之， 令初發道心， 今皆住不退， 悉當得成佛。 我今說實語， 汝等一心信， 我從久遠來， 教化是等眾。」
爾時，彌勒菩薩摩訶薩及無數諸菩薩等，心生疑惑，怪未曾有，而作是念：「云何世尊于少時間、教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？」即白佛言：「世尊！如來為太子時，出於釋宮，去伽耶城不遠，坐于道場，得成阿耨多羅三藐三菩提。從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力、以佛功德，教化如是無量大菩薩眾，當成阿耨多羅三藐三菩提？
「世尊！此大菩薩眾，假使有人于千萬億劫數不能盡，不得其邊。斯等久遠已來，于無量無邊諸佛所，殖諸善根，成就菩薩道，常修梵行。世尊！如此之事，世所難信。譬如有人，色美髮黑，年二十五，指百歲人，言：『是我子。』其百歲人，亦指年少，言：『是我父，生育我等。』是事難信。佛亦如是，得道已來，其實未久，而此大眾諸菩薩等，已於無量千萬億劫，為佛道故，勤行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第習諸善法，巧
【現代漢語翻譯】 現代漢語譯本 他們修習微妙的佛法，內心無所畏懼。 我在伽耶城（Gaya），菩提樹下打坐， 成就了無上正等正覺，開始轉動無上的法輪。 然後我教化他們，使他們初發菩提道心， 現在他們都安住于不退轉的境界，將來都會成就佛果。 我現在說的是真實的話語，你們要一心相信， 我從久遠以來，就一直在教化這些眾生。」
當時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）和無數的菩薩們，心中產生了疑惑，覺得從未有過這樣的事情，於是他們這樣想：『為什麼世尊在這麼短的時間內，教化了如此無量無邊的阿僧祇（asamkhya）大菩薩，使他們安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）？』 他們就對佛說：『世尊！如來（Tathagata）作為太子時，離開釋迦族（Sakya）的宮殿，離伽耶城不遠，在道場打坐，成就了阿耨多羅三藐三菩提。從那時到現在，才過了四十多年。世尊！為什麼在這短短的時間裡，您能做如此偉大的佛事，以佛的威力和功德，教化如此無量的大菩薩眾，使他們將要成就阿耨多羅三藐三菩提？』
『世尊！這些大菩薩眾，即使有人用千萬億劫的時間也無法數盡，無法知道他們的邊際。他們從久遠以來，在無量無邊的諸佛那裡，種下了各種善根，成就了菩薩道，經常修習清凈的梵行。世尊！這樣的事情，世人難以相信。譬如有人，容貌美麗，頭髮烏黑，年齡二十五歲，指著一個百歲老人說：『這是我的兒子。』而那個百歲老人，也指著這個年輕人說：『這是我的父親，他生養了我。』這樣的事情難以令人相信。佛也是這樣，得道以來，其實時間不長，而這些大眾菩薩們，已經在無量千萬億劫中，爲了佛道，勤奮修行，精進不懈，善於進入和安住于無量百千萬億的三昧（samadhi），獲得了大神通，長期修習清凈的梵行，善於次第修習各種善法，巧妙地
【English Translation】 English version They cultivate the wonderful Dharma, their hearts without fear. I sat under the Bodhi tree in the city of Gaya, Achieved the unsurpassed perfect enlightenment, and began to turn the unsurpassed Dharma wheel. Then I taught and transformed them, causing them to initially generate the Bodhi mind, Now they all dwell in the state of non-retrogression, and they will all attain Buddhahood in the future. What I am saying now is the truth, you should believe with one heart, I have been teaching and transforming these beings since a long time ago.」
At that time, Maitreya Bodhisattva Mahasattva and countless other Bodhisattvas, their hearts filled with doubt, feeling that this was unprecedented, and they thought: 『Why has the World Honored One, in such a short time, taught and transformed such immeasurable and boundless asamkhya great Bodhisattvas, causing them to dwell in anuttara-samyak-sambodhi?』 They then said to the Buddha: 『World Honored One! When the Tathagata was a prince, he left the Sakya palace, not far from the city of Gaya, sat in the Bodhimanda, and attained anuttara-samyak-sambodhi. Since then, only a little over forty years have passed. World Honored One! How is it that in this short time, you have accomplished such great Buddha deeds, using the Buddha's power and merit, to teach and transform such immeasurable great Bodhisattva assemblies, causing them to attain anuttara-samyak-sambodhi?』
『World Honored One! These great Bodhisattva assemblies, even if someone were to count for countless kalpas, they could not be exhausted, nor could they reach their boundaries. Since a long time ago, they have planted various good roots in the presence of immeasurable and boundless Buddhas, accomplished the Bodhisattva path, and constantly cultivated pure Brahma conduct. World Honored One! Such a thing is hard for the world to believe. For example, if someone, with a beautiful appearance and black hair, at the age of twenty-five, were to point to a hundred-year-old person and say: 『This is my son.』 And that hundred-year-old person were to point to the young person and say: 『This is my father, he gave birth to me.』 Such a thing is hard to believe. The Buddha is also like this, since attaining the Way, the time has not been long, while these great Bodhisattvas, for countless kalpas, for the sake of the Buddha Way, have diligently practiced, been unremitting in their efforts, are skilled in entering and dwelling in immeasurable hundreds of thousands of millions of samadhis, have obtained great supernatural powers, have long cultivated pure Brahma conduct, are skilled in sequentially practicing various good dharmas, and are adept at
于問答，人中之寶，一切世間甚為希有。今日世尊方云：『得佛道時，初令發心，教化示導，令向阿耨多羅三藐三菩提。』世尊得佛未久，乃能作此大功德事。我等雖覆信佛隨宜所說，佛所出言未曾虛妄，佛所知者皆悉通達。然諸新發意菩薩，于佛滅后，若聞是語，或不信受，而起破法罪業因緣。唯然，世尊！愿為解說，除我等疑，及未來世諸善男子聞此事已，亦不生疑。」
爾時彌勒菩薩欲重宣此義，而說偈言：
「佛昔從釋種， 出家近伽耶， 坐于菩提樹， 爾來尚未久。 此諸佛子等， 其數不可量， 久已行佛道， 住于神通力， 善學菩薩道， 不染世間法， 如蓮華在水， 從地而踴出。 皆起恭敬心， 住於世尊前。 是事難思議， 云何而可信？ 佛得道甚近， 所成就甚多， 愿為除眾疑， 如實分別說。 譬如少壯人， 年始二十五， 示人百歲子， 發白而面皺， 是等我所生； 子亦說是父。 父少而子老， 舉世所不信。 世尊亦如是， 得道來甚近。 是諸菩薩等， 志固無怯弱， 從無量劫來， 而行菩薩道， 巧于難問答， 其心無所畏， 忍辱心決定， 端正有威德， 十方佛所贊。
【現代漢語翻譯】 現代漢語譯本 在問答中，您是人中的珍寶，在世間極為稀有。今天世尊才說：『當證得佛道時，最初使人發心，教化引導，使他們趨向阿耨多羅三藐三菩提（無上正等正覺）。』世尊成佛時間不長，卻能做如此大的功德之事。我們雖然相信佛所說的，佛所說的話沒有虛妄，佛所知曉的都通達無礙。然而，那些新發心的菩薩，在佛滅度后，如果聽到這些話，或許不會相信接受，從而產生破壞佛法的罪業因緣。所以，世尊！請您為我們解說，消除我們的疑惑，也讓未來世的善男子聽到此事後，不再產生疑惑。」 當時，彌勒菩薩爲了重申這個道理，說了偈語： 『佛陀過去從釋迦（釋迦族）種姓出家，在伽耶（地名）附近，坐在菩提樹下，到現在時間還不長。 這些佛的弟子們，數量不可計量，他們早已修行佛道，安住于神通之力， 善於學習菩薩之道，不被世間法所污染，如同蓮花在水中一樣，從地涌出。 他們都升起恭敬之心，站在世尊面前。 這件事難以思議，怎麼可能讓人相信呢？ 佛陀得道時間很近，所成就的卻如此之多， 希望您能消除大家的疑惑，如實地分別解說。 譬如一個年輕力壯的人，年紀才二十五歲， 卻指著一個白髮蒼蒼、滿臉皺紋的百歲老人說， 『這些人都是我生的』；兒子也說這是他的父親。 父親年輕而兒子年老，這是世間人都不相信的。 世尊也是如此，得道的時間很近。 這些菩薩們，意志堅定毫不怯弱， 從無量劫以來，修行菩薩之道， 善於解答難題，內心無所畏懼， 忍辱之心堅定，端正莊嚴有威德， 受到十方諸佛的讚歎。
【English Translation】 English version In questions and answers, you are the treasure among people, extremely rare in the world. Today, the World Honored One has just said: 『When attaining Buddhahood, one initially inspires the aspiration, teaches and guides, leading them towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 The World Honored One has not been a Buddha for long, yet is able to perform such great meritorious deeds. Although we believe what the Buddha says, the Buddha's words are never false, and what the Buddha knows is all-encompassing. However, those newly aspiring Bodhisattvas, after the Buddha's passing, if they hear these words, may not believe and accept them, thus creating the karmic cause for the sin of destroying the Dharma. Therefore, World Honored One! Please explain for us, remove our doubts, and also let the good men of future generations, after hearing this, not have any doubts.」 At that time, Bodhisattva Maitreya, wishing to reiterate this meaning, spoke in verse: 『The Buddha, in the past, left home from the Shakya (Shakya clan) lineage, near Gaya (place name), sitting under the Bodhi tree, it has not been long since then. These disciples of the Buddha, their number is immeasurable, they have long practiced the Buddha's path, dwelling in the power of supernormal abilities, Skilled in learning the Bodhisattva path, not defiled by worldly dharmas, like lotuses in water, springing forth from the earth. They all arise with respectful hearts, standing before the World Honored One. This matter is inconceivable, how can it be believed? The Buddha attained enlightenment recently, yet what has been accomplished is so much, We hope you can remove everyone's doubts, and explain truthfully and distinctly. For example, a young and strong person, only twenty-five years old, Points to a hundred-year-old person with white hair and wrinkled face, saying, 『These are all born from me』; the son also says this is his father. The father is young while the son is old, this is something the world does not believe. The World Honored One is also like this, the time of attaining enlightenment is very recent. These Bodhisattvas, their will is firm and not weak, From countless kalpas ago, they have practiced the Bodhisattva path, Skilled in answering difficult questions, their hearts are without fear, Their patience is resolute, they are upright and have majestic virtue, Praised by the Buddhas of the ten directions.'
善能分別說， 不樂在人眾， 常好在禪定， 為求佛道故， 于下空中住。 我等從佛聞， 於此事無疑， 愿佛為未來， 演說令開解。 若有於此經， 生疑不信者， 即當墮惡道。 愿今為解說， 是無量菩薩， 云何于少時， 教化令發心， 而住不退地？」
妙法蓮華經如來壽量品第十六
爾時，佛告諸菩薩及一切大眾：「諸善男子！汝等當信解如來誠諦之語。」復告大眾：「汝等當信解如來誠諦之語。」又復告諸大眾：「汝等當信解如來誠諦之語。」
是時菩薩大眾，彌勒為首，合掌白佛言：「世尊！唯愿說之，我等當信受佛語。」如是三白已，復言：「唯愿說之，我等當信受佛語。」
爾時世尊知諸菩薩三請不止，而告之言：「汝等諦聽，如來秘密神通之力。一切世間天、人及阿修羅，皆謂：『今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐于道場，得阿耨多羅三藐三菩提。』然，善男子！我實成佛已來無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，儘是微塵。諸善男子！于意云何？是諸世界，可得思惟校計知其數不？」
【現代漢語翻譯】 現代漢語譯本 『善於分辨解說，不喜歡身處人群之中，常常喜歡禪定，爲了追求佛道，住在下方的空中。我們從佛陀那裡聽聞，對此事沒有疑惑，希望佛陀為未來，演說開解。如果有人對此經，產生懷疑不相信，就會墮入惡道。希望現在為我們解說，這些無量的菩薩，如何能在短時間內，教化眾生髮菩提心，並且安住于不退轉的境界？』
《妙法蓮華經·如來壽量品》第十六
這時，佛陀告訴各位菩薩和所有大眾：『各位善男子！你們應當相信並理解如來真實不虛的話語。』又告訴大眾：『你們應當相信並理解如來真實不虛的話語。』又再次告訴各位大眾：『你們應當相信並理解如來真實不虛的話語。』
這時，以彌勒（Maitreya，未來佛）為首的菩薩大眾，合掌向佛陀說道：『世尊！請您說吧，我們一定會信受佛陀的話語。』這樣三次請求之後，又說：『請您說吧，我們一定會信受佛陀的話語。』
這時，世尊知道各位菩薩三次請求不止，就告訴他們說：『你們仔細聽，如來秘密神通的力量。一切世間的天人、人和阿修羅（Asura，一種神道眾生），都認為：『現在釋迦牟尼佛（Sakyamuni Buddha），離開釋迦族的宮殿，在離伽耶城（Gaya）不遠的地方，坐在菩提樹下，證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』然而，善男子！我實際成佛以來，已經過了無量無邊百千萬億那由他（Nayuta，數量單位）劫。譬如五百千萬億那由他阿僧祇（Asamkhya，數量單位）三千大千世界，假設有人把它們磨成微塵，每經過東方五百千萬億那由他阿僧祇個國土，才放下一粒微塵，這樣一直往東走，直到所有微塵都放完。各位善男子！你們認為如何？這些世界，可以思量計算出它們的數量嗎？』
【English Translation】 English version 'Being skilled in explaining and distinguishing, not delighting in crowds, always preferring to be in meditation, for the sake of seeking the Buddha path, dwelling in the lower sky. We have heard from the Buddha, and have no doubt about this matter. We wish that the Buddha, for the sake of the future, would expound and enlighten us. If there are those who, regarding this sutra, harbor doubts and disbelief, they will fall into evil realms. We wish that you would now explain, how these immeasurable Bodhisattvas, in a short time, can teach and cause beings to generate the Bodhi mind, and abide in the state of non-retrogression?'
The Lotus Sutra, Chapter 16: The Lifespan of the Tathagata
At that time, the Buddha said to all the Bodhisattvas and the entire assembly: 'Good men! You should believe and understand the Tathagata's true and sincere words.' He again said to the assembly: 'You should believe and understand the Tathagata's true and sincere words.' He further said to the assembly: 'You should believe and understand the Tathagata's true and sincere words.'
At that time, the assembly of Bodhisattvas, with Maitreya (the future Buddha) at their head, joined their palms and said to the Buddha: 'World Honored One! Please speak, we will believe and accept the Buddha's words.' After requesting three times in this way, they said again: 'Please speak, we will believe and accept the Buddha's words.'
At that time, the World Honored One, knowing that the Bodhisattvas would not stop after three requests, told them: 'Listen carefully, to the Tathagata's secret and miraculous power. All beings in the world, including gods, humans, and Asuras (a type of demigod), all think: 'Now Sakyamuni Buddha (the historical Buddha), left the palace of the Sakya clan, not far from the city of Gaya, sat under the Bodhi tree, and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment).' However, good men! The time since I actually attained Buddhahood has been immeasurable, boundless, hundreds of thousands of millions of nayutas (a unit of large number) of kalpas. For example, if there were five hundred thousand million nayutas of asamkhyas (a unit of large number) of three thousand great thousand worlds, and someone were to grind them into dust, and after passing five hundred thousand million nayutas of asamkhyas of lands to the east, they would drop one speck of dust, and continue eastward until all the dust was dropped. Good men! What do you think? Can the number of these worlds be conceived and calculated?'
彌勒菩薩等俱白佛言：「世尊！是諸世界，無量無邊，非算數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。」
爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等。是諸世界，若著微塵及不著者盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦于余處百千萬億那由他阿僧祇國導利眾生。
「諸善男子！於是中間，我說燃燈佛等，又復言其入于涅槃，如是皆以方便分別。
「諸善男子！若有眾生來至我所，我以佛眼，觀其信等諸根利鈍，隨所應度，處處自說，名字不同、年紀大小，亦復現言當入涅槃，又以種種方便說微妙法，能令眾生髮歡喜心。
「諸善男子！如來見諸眾生樂於小法、德薄垢重者，為是人說：『我少出家，得阿耨多羅三藐三菩提。』然我實成佛已來久遠若斯，但以方便，教化眾生，令入佛道，作如是說。
「諸善男子！如來所演經典，皆為度脫眾生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，皆實不虛。所以者何？如來如實知見三界之相，無有生死、若退若出，亦無
【現代漢語翻譯】 現代漢語譯本：彌勒菩薩（Maitreya Bodhisattva）等一起對佛說：『世尊！這些世界，無量無邊，不是算數所能知道的，也不是心力所能達到的；一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha），以無漏的智慧，也不能思惟知道它們的限度；我們這些住在阿惟越致（Avivartika）地的菩薩，對於這件事也無法通達。世尊！像這樣的世界，無量無邊。』 這時，佛告訴大菩薩們：『各位善男子！現在我將明白地告訴你們。這些世界，如果把所有微塵和不屬於微塵的都算作微塵，一微塵代表一劫，我成佛以來，已經超過了這樣百千萬億那由他（nayuta）阿僧祇（asaṃkhya）劫。自從那時以來，我常常在這個娑婆世界（Sahā world）說法教化，也在其他百千萬億那由他阿僧祇國土引導利益眾生。 『各位善男子！在這期間，我說燃燈佛（Dīpaṃkara Buddha）等，又說他們進入涅槃，這些都是用方便法來分別說明的。』 『各位善男子！如果有眾生來到我這裡，我用佛眼觀察他們的信根等各種根性的利鈍，根據他們所應被度化的程度，在不同的地方自己說出不同的名字、年紀大小，也示現說將要進入涅槃，又用種種方便法說微妙的佛法，能使眾生生起歡喜心。』 『各位善男子！如來看到那些喜歡小乘佛法、德行淺薄、業障深重的眾生，就對他們說：『我年輕時出家，就證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。』然而我實際上成佛以來已經很久遠了，只是用方便法教化眾生，使他們進入佛道，才這樣說的。 『各位善男子！如來所宣說的經典，都是爲了度脫眾生，有時說自己，有時說他人，有時示現自己，有時示現他人，有時示現自己的事，有時示現他人的事，所說的一切，都是真實不虛的。為什麼呢？如來如實地知道三界（Trailokya）的真相，沒有生死，沒有退轉，也沒有出現，也沒有』
【English Translation】 English version: Then, Maitreya Bodhisattva and others said to the Buddha, 'World Honored One! These worlds are immeasurable and boundless, beyond the knowledge of calculation and the reach of mental power. All Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), with their unconditioned wisdom, cannot conceive of their limits. We, who dwell in the stage of Avivartika (non-retrogression), also cannot comprehend this matter. World Honored One! Such worlds are immeasurable and boundless.' At that time, the Buddha told the great Bodhisattvas, 'Good men! Now I will clearly declare to you. These worlds, if all the dust particles and non-dust particles are counted as dust, and one dust particle represents one kalpa (eon), since I attained Buddhahood, it has been more than hundreds of thousands of millions of nayutas (a large number) of asaṃkhya (incalculable) kalpas. Since then, I have always been teaching and transforming in this Sahā world (world of endurance), and also guiding and benefiting beings in hundreds of thousands of millions of nayutas of asaṃkhya lands elsewhere.' 'Good men! In the meantime, I spoke of Dīpaṃkara Buddha (the Buddha of the past) and others, and also said that they entered Nirvana. All these were explained through skillful means.' 'Good men! If there are beings who come to me, I observe with my Buddha eye the sharpness and dullness of their faculties, such as faith, and according to what they should be converted, I speak of different names, ages, and also appear to enter Nirvana, and use various skillful means to speak the subtle Dharma, which can make beings generate joy.' 'Good men! The Tathagata (Buddha) sees those beings who are fond of the small vehicle, with shallow virtue and heavy defilements, and says to them, 『I left home when I was young and attained anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).』 However, the time since I actually attained Buddhahood is so long, but I use skillful means to teach and transform beings, leading them into the Buddha path, and thus I speak.' 'Good men! The scriptures expounded by the Tathagata are all for the purpose of liberating beings. Sometimes I speak of myself, sometimes of others, sometimes I show myself, sometimes I show others, sometimes I show my own affairs, sometimes I show the affairs of others. All that is spoken is true and not false. Why is this so? The Tathagata truly knows the nature of the three realms (Trailokya), there is no birth and death, no regression, no arising, and no'
在世及滅度者，非實非虛，非如非異，不如三界見於三界，如斯之事，如來明見，無有錯謬。以諸眾生有種種性、種種欲、種種行、種種憶想分別故，欲令生諸善根，以若干因緣、譬喻、言辭種種說法，所作佛事，未曾暫廢。如是，我成佛已來，甚大久遠，壽命無量阿僧祇劫，常住不滅。
「諸善男子！我本行菩薩道所成壽命，今猶未盡，復倍上數。然今非實滅度，而便唱言：『當取滅度。』如來以是方便，教化眾生。所以者何？若佛久住於世，薄德之人，不種善根，貧窮下賤，貪著五欲，入于憶想妄見網中。若見如來常在不滅，便起憍恣而懷厭怠，不能生難遭之想、恭敬之心。是故如來以方便說：『比丘當知！諸佛出世，難可值遇。』所以者何？諸薄德人，過無量百千萬億劫，或有見佛，或不見者，以此事故，我作是言：『諸比丘！如來難可得見。』斯眾生等聞如是語，必當生於難遭之想，心懷戀慕，渴仰于佛，便種善根。是故如來雖不實滅，而言滅度。
「又，善男子！諸佛如來，法皆如是，為度眾生，皆實不虛。譬如良醫，智慧聰達，明練方藥，善治眾病。其人多諸子息——若十、二十乃至百數，以有事緣，遠至余國。諸子於後，飲他毒藥，藥發悶亂，宛轉于地。是時其父還來歸家，諸子飲毒，或
【現代漢語翻譯】 現代漢語譯本：無論是佛陀在世還是涅槃之後，都不是真實存在也不是虛無，不是相同也不是相異。不像三界眾生所見的三界那樣，這些事情，如來都明明白白地看見，沒有絲毫的錯誤。因為眾生有各種不同的根性、慾望、行為和想法，爲了讓他們生出各種善根，佛陀用各種因緣、譬喻、言辭來宣說佛法，所做的佛事，從來沒有停止過。這樣，我成佛以來，已經非常久遠，壽命有無量阿僧祇劫（asaṃkhya kalpa，無數大劫），常住不滅。 『各位善男子！我過去修行菩薩道所成就的壽命，現在還沒有用盡，還比這多一倍。然而，我實際上並沒有涅槃，卻說『將要涅槃』。如來用這種方便法門來教化眾生。為什麼呢？如果佛陀長久住在世間，那些福德淺薄的人，就不會種下善根，他們會貧窮困苦，貪戀五欲，陷入妄想和錯誤的見解之中。如果他們看到如來常住不滅，就會變得驕傲放縱，心生厭倦，不能生起難得一遇的想法和恭敬之心。因此，如來用方便法門說：『比丘們，你們應當知道，諸佛出世，很難遇到。』為什麼呢？那些福德淺薄的人，經過無量百千萬億劫，或許能見到佛，或許見不到，因為這個緣故，我說：『各位比丘，如來很難得見到。』這些眾生聽到這樣的話，必定會生起難得一遇的想法，心中懷著戀慕，渴望見到佛，這樣就能種下善根。所以，如來雖然沒有真正涅槃，卻說自己涅槃了。 『還有，善男子！諸佛如來，他們的教法都是這樣的，爲了度化眾生，所說的一切都是真實不虛的。譬如一位良醫，智慧聰穎，精通藥理，善於治療各種疾病。他有很多子女——可能是十個、二十個甚至一百個，因為有事，遠去其他國家。他的孩子們後來誤服了毒藥，毒性發作，昏迷倒地。這時，他們的父親回到家中，看到孩子們中毒，有的
【English Translation】 English version: Whether the Tathagata is in the world or has passed into Nirvana, it is neither real nor unreal, neither the same nor different. Unlike how beings in the Three Realms perceive the Three Realms, these matters are clearly seen by the Tathagata without any error. Because beings have various natures, desires, actions, and thoughts, in order to cause them to generate various roots of goodness, the Buddha uses various causes, analogies, and words to preach the Dharma, and the work of the Buddha has never ceased. Thus, since I attained Buddhahood, it has been a very long time, my lifespan is immeasurable asaṃkhya kalpas (countless great eons), and I constantly abide without extinction. 『Good men! The lifespan I attained through practicing the Bodhisattva path has not yet been exhausted, and is still twice as much. However, I have not actually passed into Nirvana, but I proclaim that 『I will pass into Nirvana.』 The Tathagata uses this expedient means to teach beings. Why is that? If the Buddha were to remain in the world for a long time, those with little merit would not plant roots of goodness. They would be poor and destitute, attached to the five desires, and fall into the net of deluded thoughts and false views. If they saw that the Tathagata constantly abides without extinction, they would become arrogant and indulgent, and develop weariness, unable to generate the thought of encountering something rare and the heart of reverence. Therefore, the Tathagata uses the expedient means to say: 『Monks, you should know that the appearance of Buddhas in the world is difficult to encounter.』 Why is that? Those with little merit, after countless hundreds of thousands of millions of eons, may or may not see a Buddha. For this reason, I say: 『Monks, the Tathagata is difficult to see.』 When these beings hear these words, they will surely generate the thought of encountering something rare, cherish longing in their hearts, and yearn for the Buddha, thus planting roots of goodness. Therefore, although the Tathagata has not actually passed into Nirvana, he speaks of passing into Nirvana. 『Furthermore, good men! The Dharma of all Buddhas and Tathagatas is like this. In order to liberate beings, all that they say is true and not false. It is like a skilled physician, wise and intelligent, well-versed in medicine, and good at treating all kinds of diseases. He has many children—perhaps ten, twenty, or even a hundred. Due to some matter, he travels far away to another country. Later, his children mistakenly take poison, and the poison takes effect, causing them to become confused and fall to the ground. At this time, their father returns home and sees that his children are poisoned, some
失本心、或不失者，遙見其父，皆大歡喜，拜跪問訊：『善安隱歸。我等愚癡，誤服毒藥，愿見救療，更賜壽命。』父見子等苦惱如是，依諸經方，求好藥草，色香美味皆悉具足，搗篩和合與子令服，而作是言：『此大良藥，色香美味皆悉具足，汝等可服，速除苦惱，無復眾患。』其諸子中不失心者，見此良藥、色香俱好，即便服之，病盡除愈。余失心者，見其父來，雖亦歡喜問訊，求索治病，然與其藥而不肯服。所以者何？毒氣深入，失本心故，於此好色香藥而謂不美。父作是念：『此子可愍，為毒所中，心皆顛倒。雖見我喜，求索救療；如是好藥而不肯服。我今當設方便，令服此藥。』即作是言：『汝等當知！我今衰老，死時已至，是好良藥，今留在此，汝可取服，勿憂不差。』作是教已，復至他國，遣使還告：『汝父已死。』是時諸子聞父背喪，心大憂惱而作是念：『若父在者，慈愍我等，能見救護，今者舍我遠喪他國。』自惟孤露，無復恃怙，常懷悲感，心遂醒悟，乃知此藥色味香美，即取服之，毒病皆愈。其父聞子悉已得差，尋便來歸，咸使見之。
「諸善男子！于意云何？頗有人能說此良醫虛妄罪不？」
「不也，世尊！」
佛言：「我亦如是，成佛已來、無量無邊百千萬億那由他阿
【現代漢語翻譯】 現代漢語譯本 那些失去本心或者沒有失去本心的人，遠遠地看見他們的父親，都非常高興，跪拜問候：『您平安回來了。我們這些愚癡的人，誤服了毒藥，希望您能救治我們，讓我們能活下去。』父親看到孩子們如此痛苦，就按照各種醫書藥方，尋找好的藥草，這些藥草顏色、香味、味道都很好，把它們搗碎、篩過、混合在一起，給孩子們服用，並說道：『這是很好的藥，顏色、香味、味道都很好，你們可以服用，很快就能消除痛苦，不再有各種疾病。』那些沒有失去本心的孩子，看到這藥顏色、香味都很好，就立刻服用了，病都好了。其餘那些失去本心的孩子，看到他們的父親來了，雖然也很高興地問候，請求治病，但是父親給他們藥，他們卻不肯服用。這是為什麼呢？因為毒氣深入體內，失去了本心，所以覺得這好藥不好。父親這樣想：『這些孩子真可憐，被毒害了，心都顛倒了。雖然看到我很高興，請求救治，但是這麼好的藥卻不肯服用。我現在要用個方便的方法，讓他們服用這藥。』於是就說：『你們要知道！我現在老了，快要死了，這好藥，現在留在這裡，你們可以拿去服用，不用擔心病好不了。』說完這些話后，又去了別的國家，派人回來告訴他們：『你們的父親已經死了。』這時，孩子們聽到父親去世的訊息，心裡非常憂愁，就想：『如果父親在的話，一定會慈悲憐憫我們，能救護我們，現在卻捨棄我們，遠遠地死在別的國家。』他們覺得自己孤單無助，沒有可以依靠的，常常感到悲傷，心裡就清醒了，才知道這藥顏色、味道、香味都很好，就拿來服用，毒病都好了。他們的父親聽說孩子們都好了，就立刻回來了，讓孩子們都見到他。 『各位善男子！你們認為怎麼樣？有人能說這位良醫犯了虛妄的罪過嗎？』 『不能，世尊！』 佛說：『我也是這樣，我成佛以來，經過了無量無邊百千萬億那由他阿僧祇劫，我一直都在說法，教化眾生，讓他們脫離各種痛苦，得到安樂。』
【English Translation】 English version Those who had lost their minds and those who had not, seeing their father from afar, were all greatly delighted. They bowed and inquired: 『You have returned safely. We, in our foolishness, mistakenly took poison. We wish to be healed and to have our lives extended.』 The father, seeing his children』s suffering, sought good medicinal herbs according to various medical texts. These herbs were complete with good color, fragrance, and taste. He ground, sifted, and mixed them, giving them to his children to take, and said: 『This is a great medicine, complete with good color, fragrance, and taste. You can take it, quickly eliminate your suffering, and have no more ailments.』 Among his children, those who had not lost their minds, seeing that this medicine had good color and fragrance, immediately took it, and their illnesses were completely cured. The rest, who had lost their minds, although they were happy to see their father and asked for healing, refused to take the medicine he gave them. Why was this? Because the poison had penetrated deeply, and they had lost their minds, so they thought this good medicine was not good. The father thought: 『These children are pitiful, poisoned, and their minds are all confused. Although they are happy to see me and ask for healing, they refuse to take such good medicine. I will now devise a skillful means to make them take this medicine.』 He then said: 『You should know! I am now old, and my death is near. This good medicine is now left here. You can take it and do not worry about not being cured.』 After giving this teaching, he went to another country and sent a messenger back to tell them: 『Your father has died.』 At this time, the children, hearing of their father』s death, were greatly distressed and thought: 『If our father were here, he would have compassion for us and be able to protect us. Now he has abandoned us and died far away in another country.』 They felt alone and helpless, with no one to rely on. They were constantly filled with sadness, and their minds became clear. They then realized that this medicine had good color, taste, and fragrance. They took it, and their poison-induced illnesses were all cured. Their father, hearing that his children had all been cured, immediately returned and let them all see him. 『Good men! What do you think? Can anyone say that this good doctor committed the sin of falsehood?』 『No, World Honored One!』 The Buddha said: 『I am also like this. Since I attained Buddhahood, through countless, boundless, hundreds of thousands of millions of nayutas of asamkhyeyas of kalpas, I have always been teaching the Dharma, guiding sentient beings to escape all kinds of suffering and attain peace and happiness.』
僧祇劫，為眾生故，以方便力、言當滅度，亦無有能如法說我虛妄過者。」
爾時世尊欲重宣此義，而說偈言：
「自我得佛來， 所經諸劫數， 無量百千萬， 億載阿僧祇， 常說法教化， 無數億眾生， 令入于佛道。 爾來無量劫， 為度眾生故， 方便現涅槃， 而實不滅度， 常住此說法。 我常住於此， 以諸神通力， 令顛倒眾生， 雖近而不見。 眾見我滅度， 廣供養舍利， 咸皆懷戀慕， 而生渴仰心。 眾生既信伏， 質直意柔軟， 一心欲見佛， 不自惜身命。 時我及眾僧， 俱出靈鷲山， 我時語眾生： 『常在此不滅， 以方便力故， 現有滅不滅。』 余國有眾生， 恭敬信樂者， 我復于彼中， 為說無上法。 汝等不聞此， 但謂我滅度。 我見諸眾生， 沒在於苦惱， 故不為現身， 令其生渴仰， 因其心戀慕， 乃出為說法。 神通力如是， 于阿僧祇劫， 常在靈鷲山， 及余諸住處。 眾生見劫盡， 大火所燒時， 我此土安隱， 天人常充滿。 園林諸堂閣， 種種寶莊嚴， 寶樹多花果， 眾生所遊樂。 諸天擊天鼓， 常作眾
【現代漢語翻譯】 現代漢語譯本 『在無數劫（僧祇劫）的時間裡，爲了眾生的緣故，我以方便之力，說我將要滅度，也沒有人能夠如實地說我虛妄的過失。』
這時，世尊想要再次宣說這個道理，就說了偈語：
『自我成佛以來，所經歷的無數劫數，有無量百千萬，億載阿僧祇（asaṃkhya，無數）之多，我常常說法教化，無數億的眾生，使他們進入佛道。從那以來，經過無量劫，爲了度化眾生，我方便示現涅槃，而實際上我並沒有滅度，我常常住在這裡說法。 我常常住在這裡，用各種神通之力，使顛倒的眾生，即使離我很近也看不見我。眾生看見我滅度，就廣泛地供養我的舍利，都懷著戀慕之心，而生起渴求仰慕的心。 眾生既然信服，心地正直而柔和，一心想要見佛，不愛惜自己的身命。那時，我和眾僧，一起從靈鷲山出來，我那時告訴眾生：『我常常在這裡，不會滅度，因為方便之力的緣故，才示現有滅有不滅。』 在其他國土的眾生，如果恭敬信樂，我也會在那裡，為他們宣說無上的佛法。你們沒有聽過這些，只認為我滅度了。 我看見眾生，沉沒在痛苦煩惱之中，所以不顯現我的真身，讓他們生起渴求仰慕之心，因為他們心中戀慕，我才出來為他們說法。 我的神通之力就是這樣，在阿僧祇劫的時間裡，我常常在靈鷲山，以及其他的住處。眾生看見劫數終盡，大火燃燒的時候，我這片國土安穩，天人常常充滿其中。 園林、樓閣，用各種珍寶裝飾，寶樹上開滿鮮花，結滿果實，是眾生遊樂的地方。諸天敲擊天鼓，常常演奏各種音樂。』
【English Translation】 English version 'For the sake of sentient beings, through countless kalpas (asaṃkhya kalpas), I have used expedient means to say that I would enter parinirvana, and no one can truthfully say that I have any false faults.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Since I attained Buddhahood, the kalpas I have passed through are countless, hundreds of thousands, millions, billions, asaṃkhya (asaṃkhya, countless). I have constantly taught the Dharma, converting countless billions of sentient beings, leading them into the path of Buddhahood. Since then, through countless kalpas, for the sake of liberating sentient beings, I have expediently manifested nirvana, but in reality, I have not entered parinirvana. I constantly abide here, teaching the Dharma. I constantly abide here, using various spiritual powers, causing deluded sentient beings, even though they are near, not to see me. When sentient beings see that I have entered parinirvana, they widely offer alms to my relics, all cherishing longing and giving rise to a heart of yearning. Since sentient beings have become faithful, with upright and gentle minds, they wholeheartedly desire to see the Buddha, not cherishing their own lives. At that time, I and the Sangha, together emerge from Mount Gṛdhrakūṭa. I then tell sentient beings: 'I am always here, I do not enter parinirvana. Because of the power of expedient means, I manifest both entering and not entering parinirvana.' If there are sentient beings in other lands who are respectful and faithful, I will also be there, teaching them the unsurpassed Dharma. You have not heard of this, and only think that I have entered parinirvana. I see that sentient beings are submerged in suffering and afflictions, therefore I do not reveal my true form, causing them to give rise to a heart of yearning. Because they cherish longing in their hearts, I then appear to teach them the Dharma. Such is my spiritual power. Through asaṃkhya kalpas, I am always on Mount Gṛdhrakūṭa, and in other places. When sentient beings see the end of a kalpa, when it is burned by great fire, this land of mine is peaceful and secure, always filled with gods and humans. Gardens, pavilions, adorned with various treasures, trees laden with flowers and fruits, are places where sentient beings enjoy themselves. The gods strike heavenly drums, constantly playing various music.'
伎樂， 雨曼陀羅花， 散佛及大眾。 我凈土不毀， 而眾見燒盡， 憂怖諸苦惱， 如是悉充滿。 是諸罪眾生， 以惡業因緣， 過阿僧祇劫， 不聞三寶名。 諸有修功德， 柔和質直者， 則皆見我身， 在此而說法。 或時為此眾， 說佛壽無量， 久乃見佛者， 為說佛難值。 我智力如是， 慧光照無量， 壽命無數劫， 久修業所得。 汝等有智者， 勿於此生疑， 當斷令永盡， 佛語實不虛。 如醫善方便， 為治狂子故， 實在而言死， 無能說虛妄。 我亦為世父， 救諸苦患者， 為凡夫顛倒， 實在而言滅。 以常見我故， 而生憍恣心， 放逸著五欲， 墮于惡道中。 我常知眾生， 行道不行道， 隨所應可度， 為說種種法。 每自作是意， 以何令眾生， 得入無上慧， 速成就佛身。」
妙法蓮華經分別功德品第十七
爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恒河沙眾生，得無生法忍；復有千倍菩薩摩訶薩，得聞持陀羅尼門；復有一世界微塵數
【現代漢語翻譯】 現代漢語譯本 天樂響起， 曼陀羅花（mandarava，天界之花）如雨般落下，散佈在佛陀和大眾身上。 我的凈土並未毀壞，但眾生卻看到它被燒燬， 他們憂愁、恐懼，各種痛苦充滿其中。 這些有罪的眾生，因為惡業的因緣， 在無數阿僧祇劫（asamkhya kalpa，極長的時間單位）中，聽不到三寶（佛、法、僧）的名號。 那些修習功德，性情柔和正直的人， 都能看到我在這裡說法。 有時爲了這些眾生，我說佛的壽命是無量的， 對於很久才能見到佛的人，我說佛是難以遇到的。 我的智慧力量是如此，智慧的光芒照耀無量， 壽命是無數劫，這是長期修行所得。 你們這些有智慧的人，不要對此產生懷疑， 應當斷除疑惑，使其永遠消失，佛的話真實不虛。 如同醫生善用方便法門，爲了醫治發狂的孩子， 明明活著卻說自己死了，沒有人會說這是虛妄的。 我也是世間的父親，救度各種受苦的眾生， 爲了凡夫的顛倒見解，明明存在卻說自己滅度。 因為他們常常看到我，就生起驕慢放縱的心， 放縱慾望，沉溺於五欲（色、聲、香、味、觸），墮入惡道之中。 我常常知道眾生，是修行還是不修行， 根據他們所應被度化的根基，為他們說各種不同的法。 我常常這樣想，用什麼方法讓眾生， 得以進入無上的智慧，快速成就佛的果位。」
《妙法蓮華經·分別功德品第十七》
當時，大會聽聞佛陀說壽命劫數如此長遠，無量無邊的阿僧祇眾生得到巨大的利益。這時，世尊告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）說：『阿逸多（Ajita，彌勒菩薩的別名）！我說如來壽命長遠時，有六百八十萬億那由他（nayuta，數量單位）恒河沙（ganga sand，極大的數量單位）的眾生，得到了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）；又有千倍的菩薩摩訶薩，得到了聞持陀羅尼門（dharani，總持法門）；又有一個世界微塵數的菩薩摩訶薩，
【English Translation】 English version Heavenly music plays, Mandarava flowers (heavenly flowers) rain down, scattering upon the Buddha and the assembly. My pure land is not destroyed, yet beings see it as burned to ashes, They are filled with sorrow, fear, and all kinds of suffering. These sinful beings, due to their evil karmic causes, For countless asamkhya kalpas (immeasurably long periods of time), do not hear the names of the Three Jewels (Buddha, Dharma, Sangha). Those who cultivate merit, who are gentle and upright, All see me here, teaching the Dharma. Sometimes, for these beings, I speak of the Buddha's immeasurable lifespan, For those who rarely see the Buddha, I say that the Buddha is difficult to encounter. My wisdom power is such, my wisdom light shines immeasurably, My lifespan is countless kalpas, gained through long cultivation. You who are wise, do not doubt this, You should cut off doubt, making it disappear forever; the Buddha's words are true and not false. Like a skilled doctor, using expedient means to cure a mad child, Though alive, he says he is dead; no one would say this is false. I am also the father of the world, saving all suffering beings, For the sake of the deluded views of ordinary people, though existing, I say I have passed into extinction. Because they constantly see me, they develop arrogant and indulgent minds, Indulging in desires, clinging to the five desires (form, sound, smell, taste, touch), they fall into evil paths. I always know whether beings are practicing or not practicing, According to their capacity to be liberated, I teach them various different Dharmas. I always think, by what means can I enable beings, To enter into supreme wisdom, and quickly attain Buddhahood.」
The Lotus Sutra, Chapter 17: Discrimination of Merits
At that time, the assembly, hearing the Buddha speak of the length of his lifespan as being so long, countless asamkhya beings received great benefit. Then, the World Honored One said to the Bodhisattva Mahasattva Maitreya: 『Ajita (another name for Maitreya Bodhisattva)! When I spoke of the Tathagata』s long lifespan, six hundred and eighty million nayutas (a unit of number) of Ganges river sands (an extremely large number) of beings attained the patience of non-arising dharmas (anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas); and a thousand times that number of Bodhisattva Mahasattvas attained the Dharani (a mnemonic device) gate of hearing and retaining; and a number of Bodhisattva Mahasattvas equal to the dust particles of a world,
菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陀羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉清凈法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生，皆發阿耨多羅三藐三菩提心。」
佛說是諸菩薩摩訶薩得大法利時，于虛空中，雨曼陀羅華、摩訶曼陀羅華，以散無量百千萬億眾寶樹下、師子座上諸佛，並散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來，亦散一切諸大菩薩及四部眾。又雨細末栴檀、沉水香等。于虛空中，天鼓自鳴，妙聲深遠。又雨千種天衣，垂諸瓔珞、真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方。眾寶香爐燒無價香，自然周至，供養大會。一一佛上，有諸菩薩，執持幡蓋，次第而上，至於梵天。是諸菩薩，以妙音聲，歌無量頌，讚歎諸佛。
爾時彌勒菩薩從座而起，偏袒右肩，合掌向佛
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩），獲得了無礙的辯才，能夠自由自在地宣說佛法；又有像一個世界微塵數那麼多的菩薩摩訶薩，獲得了百千萬億無量的旋陀羅尼（一種記憶和理解佛法的能力）；又有像三千大千世界微塵數那麼多的菩薩摩訶薩，能夠轉動永不退轉的法輪（佛法的教義）；又有像二千中國土微塵數那麼多的菩薩摩訶薩，能夠轉動清凈的法輪；又有像小千國土微塵數那麼多的菩薩摩訶薩，將在八次轉生后證得阿耨多羅三藐三菩提（無上正等正覺）；又有像四個四天下微塵數那麼多的菩薩摩訶薩，將在四次轉生后證得阿耨多羅三藐三菩提；又有像三個四天下微塵數那麼多的菩薩摩訶薩，將在三次轉生后證得阿耨多羅三藐三菩提；又有像兩個四天下微塵數那麼多的菩薩摩訶薩，將在兩次轉生后證得阿耨多羅三藐三菩提；又有像一個四天下微塵數那麼多的菩薩摩訶薩，將在一次轉生后證得阿耨多羅三藐三菩提；又有像八個世界微塵數那麼多的眾生，都發起了阿耨多羅三藐三菩提心（追求無上正等正覺的心）。 佛陀宣說這些菩薩摩訶薩獲得大法利益時，在虛空中，降下了曼陀羅華（天界的花）、摩訶曼陀羅華（大曼陀羅花），散落在無量百千萬億眾寶樹下、獅子座上的諸佛身上，也散落在七寶塔中獅子座上的釋迦牟尼佛和早已滅度的多寶如來身上，還散落在一切大菩薩和四部眾身上。又降下了細末的栴檀（一種香木）、沉水香等。在虛空中，天鼓自動鳴響，發出美妙而深遠的聲音。又降下了千種天衣，垂掛著各種瓔珞（裝飾品），如真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍佈九方。眾寶香爐燃燒著無價的香，自然地周遍，供養著大會。每一位佛的上方，都有菩薩手持幡蓋，依次上升，直到梵天。這些菩薩用美妙的聲音，歌唱著無量的頌歌，讚歎諸佛。 這時，彌勒菩薩從座位上站起來，袒露右肩，合掌向佛。
【English Translation】 English version: The Bodhisattva Mahasattvas (great Bodhisattvas) obtained unobstructed eloquence, enabling them to freely expound the Dharma; and there were as many Bodhisattva Mahasattvas as the dust particles of one world, who obtained hundreds of thousands of millions of immeasurable Dharanis (a capacity to memorize and understand the Dharma); and there were as many Bodhisattva Mahasattvas as the dust particles of three thousand great chiliocosms, who were able to turn the irreversible Dharma wheel (the teachings of the Buddha); and there were as many Bodhisattva Mahasattvas as the dust particles of two thousand middle-sized lands, who were able to turn the pure Dharma wheel; and there were as many Bodhisattva Mahasattvas as the dust particles of a small chiliocosm, who would attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in eight more lives; and there were as many Bodhisattva Mahasattvas as the dust particles of four times four continents, who would attain Anuttara-samyak-sambodhi in four more lives; and there were as many Bodhisattva Mahasattvas as the dust particles of three times four continents, who would attain Anuttara-samyak-sambodhi in three more lives; and there were as many Bodhisattva Mahasattvas as the dust particles of two times four continents, who would attain Anuttara-samyak-sambodhi in two more lives; and there were as many Bodhisattva Mahasattvas as the dust particles of one times four continents, who would attain Anuttara-samyak-sambodhi in one more life; and there were as many beings as the dust particles of eight worlds, who all aroused the mind of Anuttara-samyak-sambodhi (the aspiration for supreme perfect enlightenment). When the Buddha was speaking about these Bodhisattva Mahasattvas obtaining great Dharma benefits, in the empty space, Mandarava flowers (heavenly flowers) and Maha-mandarava flowers (great Mandarava flowers) rained down, scattering upon the Buddhas under the countless hundreds of thousands of millions of jeweled trees and on their lion thrones, and also scattering upon Shakyamuni Buddha and the long-extinguished Prabhutaratna Tathagata on their lion thrones in the seven-jeweled stupa, and also scattering upon all the great Bodhisattvas and the four assemblies. Also, fine powder of sandalwood and aloeswood rained down. In the empty space, heavenly drums sounded by themselves, producing wonderful and profound sounds. Also, a thousand kinds of heavenly garments rained down, hanging with various kinds of necklaces, such as pearl necklaces, mani-jewel necklaces, and wish-fulfilling jewel necklaces, spreading throughout the nine directions. Incense burners made of various jewels burned priceless incense, naturally pervading and offering to the assembly. Above each Buddha, there were Bodhisattvas holding banners and canopies, ascending in order, reaching up to the Brahma heaven. These Bodhisattvas, with wonderful voices, sang countless verses, praising the Buddhas. At that time, Bodhisattva Maitreya rose from his seat, bared his right shoulder, and joined his palms towards the Buddha.
，而說偈言：
「佛說希有法， 昔所未曾聞， 世尊有大力， 壽命不可量。 無數諸佛子， 聞世尊分別， 說得法利者， 歡喜充遍身。 或住不退地， 或得陀羅尼， 或無礙樂說， 萬億旋總持。 或有大千界， 微塵數菩薩， 各各皆能轉， 不退之法輪。 復有中千界， 微塵數菩薩， 各各皆能轉， 清凈之法輪。 復有小千界， 微塵數菩薩， 余各八生在， 當得成佛道。 復有四三二， 如此四天下， 微塵諸菩薩， 隨數產生佛。 或一四天下， 微塵數菩薩， 余有一生在， 當成一切智。 如是等眾生， 聞佛壽長遠， 得無量無漏， 清凈之果報。 復有八世界， 微塵數眾生， 聞佛說壽命， 皆發無上心。 世尊說無量， 不可思議法， 多有所饒益， 如虛空無邊。 雨天曼陀羅、 摩訶曼陀羅， 釋梵如恒沙， 無數佛土來。 雨栴檀沉水， 繽紛而亂墜， 如鳥飛空下， 供散於諸佛。 天鼓虛空中， 自然出妙聲， 天衣千萬種， 旋轉而來下。 眾寶妙香爐， 燒無價之香， 自然悉周遍、 供養諸世尊。 其大菩薩眾， 執七寶
【現代漢語翻譯】 現代漢語譯本 並以偈頌的形式說道： 『佛陀宣說了稀有之法，是過去從未聽聞的。 世尊擁有強大的力量，壽命不可估量。 無數的佛子，聽聞世尊的分別解說， 那些從中獲得法益的人，歡喜充滿全身。 有的安住于不退轉的境界，有的獲得陀羅尼（總持，記憶和理解佛法的能力）， 有的獲得無礙的辯才，能夠總持萬億種法門。 有的如同大千世界微塵數般的菩薩， 他們各自都能轉動不退轉的法輪（佛法的教義）。 還有如同中千世界微塵數般的菩薩， 他們各自都能轉動清凈的法輪。 還有如同小千世界微塵數般的菩薩， 他們還剩下八次生命，就將成就佛道。 還有四次、三次、兩次，像這樣四大天下， 微塵數般的菩薩，隨著次數的增加而成就佛果。 或者一個四大天下，微塵數般的菩薩， 他們還剩一次生命，就將成就一切智（佛的智慧）。 像這樣的眾生，聽聞佛陀壽命長遠， 獲得無量無漏、清凈的果報。 還有八個世界，微塵數般的眾生， 聽聞佛陀宣說壽命，都發起了無上菩提心。 世尊宣說無量、不可思議的法， 多有饒益，如同虛空無邊無際。 天空中降下曼陀羅花（天界的花），摩訶曼陀羅花（大曼陀羅花）， 釋提桓因（帝釋天）和梵天等如同恒河沙數般，從無數佛土而來。 降下栴檀（一種香木）和沉水香，繽紛散落， 如同鳥兒從空中飛下，散佈供養諸佛。 天鼓在虛空中，自然發出美妙的聲音， 千萬種天衣，旋轉著降落下來。 眾寶製成的美妙香爐，燃燒著無價的香， 自然地遍佈各處，供養諸位世尊。 那些大菩薩們，手持七寶（七種珍寶）
【English Translation】 English version And spoke in verses: 'The Buddha speaks of a rare Dharma, never heard before. The World Honored One has great power, and his lifespan is immeasurable. Countless disciples of the Buddha, hearing the World Honored One's explanations, Those who have gained Dharma benefits, are filled with joy throughout their bodies. Some dwell in the stage of non-retrogression, some obtain Dharani (the power to retain and understand the Dharma), Some obtain unobstructed eloquence, able to uphold billions of Dharma gates. Some are like the number of dust particles in a great chiliocosm of Bodhisattvas, Each of them is able to turn the wheel of non-retrogressing Dharma (the teachings of the Buddha). There are also Bodhisattvas like the number of dust particles in a middle chiliocosm, Each of them is able to turn the wheel of pure Dharma. There are also Bodhisattvas like the number of dust particles in a small chiliocosm, They have eight more lives remaining, and will attain Buddhahood. There are also four, three, two, like these four world systems, Bodhisattvas like the number of dust particles, will attain Buddhahood as the number increases. Or one world system, Bodhisattvas like the number of dust particles, They have one life remaining, and will attain all-knowing wisdom (Buddha's wisdom). Such beings, hearing of the Buddha's long lifespan, Obtain immeasurable, undefiled, pure karmic rewards. There are also eight worlds, beings like the number of dust particles, Hearing the Buddha speak of his lifespan, all generate the supreme Bodhi mind. The World Honored One speaks of immeasurable, inconceivable Dharma, Which is greatly beneficial, like the boundless void. Mandarava flowers (heavenly flowers), and Maha-mandarava flowers (great Mandarava flowers) rain down from the sky, Shakra (Indra) and Brahma, like the sands of the Ganges, come from countless Buddha lands. Sandalwood and aloeswood rain down, scattering in a colorful mess, Like birds flying down from the sky, scattering offerings to all the Buddhas. Heavenly drums in the void, naturally emit wonderful sounds, Ten thousand kinds of heavenly garments, spin and descend. Wonderful incense burners made of various treasures, burn priceless incense, Naturally pervading everywhere, offering to all the World Honored Ones. Those great Bodhisattvas, holding seven treasures (seven kinds of precious gems)
幡蓋， 高妙萬億種， 次第至梵天。 一一諸佛前， 寶幢懸勝幡， 亦以千萬偈、 歌詠諸如來。 如是種種事， 昔所未曾有， 聞佛壽無量， 一切皆歡喜。 佛名聞十方， 廣饒益眾生， 一切具善根， 以助無上心。」
爾時佛告彌勒菩薩摩訶薩：「阿逸多！其有眾生，聞佛壽命長遠如是，乃至能生一念信解，所得功德，無有限量。若有善男子、善女人，為阿耨多羅三藐三菩提故，於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。若善男子、善女人，有如是功德，于阿耨多羅三藐三菩提退者，無有是處。」
爾時世尊欲重宣此義，而說偈言：
「若人求佛慧， 於八十萬億， 那由他劫數， 行五波羅蜜。 於是諸劫中， 佈施供養佛， 及緣覺弟子， 並諸菩薩眾。 珍異之飲食、 上服與臥具， 栴檀立精舍， 以園林莊嚴。 如是等佈施， 種種皆微妙， 盡此諸劫數， 以迴向佛道。 若復持禁戒， 清凈無缺漏， 求于無上道， 諸佛之所嘆。 若
【現代漢語翻譯】 現代漢語譯本 幡蓋（一種佛教法器）， 高妙的幡蓋有萬億種之多，它們依次排列，一直延伸到梵天（色界天的最高層）。 在每一尊佛前，都懸掛著寶幢和殊勝的幡， 並且用千萬偈頌，歌詠贊嘆諸位如來。 像這樣種種殊勝的事情，是過去從未有過的， 聽到佛的壽命如此無量，一切眾生都歡喜不已。 佛的名聲傳遍十方，廣泛地饒益眾生， 一切眾生都具備了善根，以此來輔助無上菩提之心。」
這時，佛告訴彌勒菩薩摩訶薩（大菩薩）說：「阿逸多（彌勒菩薩的字）！如果有眾生，聽到佛的壽命如此長遠，乃至能生起一念的信解，所得到的功德，是無法估量的。如果有善男子、善女人，爲了求得阿耨多羅三藐三菩提（無上正等正覺）的緣故，在八十萬億那由他（極大的數字單位）劫的時間裡，修行五波羅蜜（佈施、持戒、忍辱、精進、禪定）——佈施波羅蜜（檀波羅蜜）、持戒波羅蜜（尸羅波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪波羅蜜）——除去般若波羅蜜（智慧波羅蜜），用這樣的功德與前面所說的功德相比，百分、千分、百千萬億分，都比不上其一，乃至用算數譬喻都無法知道。如果善男子、善女人，有這樣的功德，卻在求阿耨多羅三藐三菩提的道路上退轉，那是絕對不可能的。」
這時，世尊爲了再次宣說這個道理，而說了偈語：
「如果有人求佛的智慧， 在八十萬億那由他劫的時間裡， 修行五波羅蜜。 在這無數的劫中， 佈施供養佛， 以及緣覺（辟支佛）弟子， 還有諸位菩薩。 用珍奇的飲食、 上等的衣服和臥具， 用栴檀（一種香木）建造精舍， 用園林來莊嚴。 像這樣的佈施， 種種都非常微妙， 盡在這無數的劫中， 用來回向佛道。 如果又能持守禁戒， 清凈沒有缺漏， 求證無上佛道， 這是諸佛所讚歎的。 如果
【English Translation】 English version Banners and canopies, Of exquisite and wondrous kinds, numbering in the trillions, extend in order up to the Brahma heaven (the highest heaven in the realm of form). Before each and every Buddha, jeweled banners and supreme flags are hung, And with thousands of verses, they sing praises of all the Tathagatas. Such various and wondrous events, never before seen, Upon hearing that the Buddha's lifespan is immeasurable, all are filled with joy. The Buddha's name is heard in the ten directions, widely benefiting sentient beings, All possess good roots, assisting the unsurpassed mind."
At that time, the Buddha said to the Bodhisattva Mahasattva (great Bodhisattva) Maitreya: "Ajita (Maitreya's given name)! If there are sentient beings who, upon hearing that the Buddha's lifespan is so long, even if they generate a single thought of faith and understanding, the merit they obtain is immeasurable. If there are good men or good women who, for the sake of attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), practice the five paramitas (perfections) – Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), and Dhyana Paramita (perfection of meditation) – for eighty million nayutas (a very large number) of kalpas (eons), excluding Prajna Paramita (perfection of wisdom), the merit of this practice, compared to the merit mentioned earlier, is not even one percent, one thousandth, one hundred millionth, or even one hundred trillionth, and cannot be known even by calculation or analogy. If a good man or good woman, having such merit, were to regress from the path of Anuttara-samyak-sambodhi, there is no such possibility."
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
"If one seeks the Buddha's wisdom, For eighty million nayutas of kalpas, Practicing the five paramitas. In these countless kalpas, Giving offerings to the Buddhas, And to the Pratyekabuddha (solitary enlightened ones) disciples, And to all the Bodhisattvas. With precious and rare foods, Superior clothing and bedding, Building monasteries of sandalwood, Adorning them with gardens. Such acts of giving, All are wondrous and subtle, Throughout these countless kalpas, Dedicated to the path of Buddhahood. If one also upholds the precepts, Pure and without flaw, Seeking the unsurpassed path, Praised by all the Buddhas. If
復行忍辱， 住于調柔地， 設眾惡來加， 其心不傾動。 諸有得法者， 懷于增上慢， 為此所輕惱， 如是亦能忍。 若復勤精進， 志念常堅固， 于無量億劫， 一心不懈息。 又于無數劫， 住于空閑處， 若坐若經行， 除睡常攝心。 以是因緣故， 能生諸禪定， 八十億萬劫、 安住心不亂。 持此一心福， 愿求無上道， 我得一切智， 盡諸禪定際。 是人于百千， 萬億劫數中， 行此諸功德， 如上之所說。 有善男女等， 聞我說壽命， 乃至一念信， 其福過於彼。 若人悉無有， 一切諸疑悔， 深心須臾信， 其福為如此。 其有諸菩薩， 無量劫行道， 聞我說壽命， 是則能信受。 如是諸人等， 頂受此經典， 愿我于未來， 長壽度眾生。 如今日世尊、 諸釋中之王， 道場師子吼， 說法無所畏。 我等未來世， 一切所尊敬， 坐于道場時， 說壽亦如是。 若有深心者， 清凈而質直， 多聞能總持， 隨義解佛語， 如是諸人等， 於此無有疑。
「又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如
【現代漢語翻譯】 現代漢語譯本 再次修行忍辱，安住于調柔之地，即使有種種惡事加身，他的心也不會動搖。 那些自以為得法的人，懷有增上慢（驕傲自大），因此受到輕視和惱怒，也能忍受。 如果再勤奮精進，意志和信念始終堅定，在無量億劫中，一心不懈怠。 又在無數劫中，安住在空閑之處，或坐或經行，除了睡眠之外，常常收攝心念。 因為這些因緣，能夠生出各種禪定，在八十億萬劫中，安住於心不散亂的狀態。 以這種一心不亂的福德，發願求取無上之道，愿我獲得一切智慧，窮盡所有禪定的境界。 這樣的人在百千、萬億劫的時間裡，修行這些功德，就像上面所說的那樣。 如果有善男子、善女人等，聽到我說壽命長遠，甚至只是一念相信，他的福德也超過了前面所說的人。 如果有人完全沒有一切疑惑和後悔，內心深處短暫地相信，他的福德也是如此。 那些菩薩，在無量劫中修行菩薩道，聽到我說壽命長遠，就能信受。 像這樣的人，頂戴奉受這部經典，愿我在未來，長壽度化眾生。 就像今天世尊，在諸釋迦族中為王，在道場發出獅子吼，說法無所畏懼。 我們未來世，受到一切眾生的尊敬，坐在道場時，宣說壽命也像這樣。 如果有人內心深沉，清凈而正直，博學多聞，能夠總持佛法，並能根據義理理解佛語，這樣的人，對此不會有任何懷疑。 『還有，阿逸多（彌勒菩薩的別名）！如果有人聽到佛的壽命長遠，理解其中的含義，這個人所獲得的功德是無量的，能夠生起如』
【English Translation】 English version Again, practicing patience, dwelling in a state of gentleness, even if various evils come upon him, his mind will not be shaken. Those who consider themselves to have attained the Dharma, harboring arrogance, and are therefore scorned and annoyed, can also endure it. If one further diligently strives, with will and faith always firm, for countless eons, with one mind without slacking. And for countless eons, dwelling in secluded places, whether sitting or walking, except for sleep, constantly gathering the mind. Because of these causes and conditions, one can generate various samadhis, and for eighty billion eons, dwell in a state of mind without distraction. With this merit of one-pointedness of mind, vowing to seek the unsurpassed path, may I attain all wisdom, and exhaust all the realms of samadhi. Such a person, for hundreds of thousands, millions of eons, practices these merits, as described above. If there are good men or good women who hear me speak of the length of life, even with just one thought of faith, their merit surpasses that of the person mentioned before. If someone is completely without any doubts or regrets, and believes deeply for a short time, their merit is also like this. Those Bodhisattvas, who have practiced the Bodhisattva path for countless eons, upon hearing me speak of the length of life, can accept it with faith. Such people, reverently receive this scripture, and vow that in the future, I may live long to liberate sentient beings. Just as today, the World Honored One, the king among the Shakyas, roars like a lion in the Bodhi-mandala, and speaks the Dharma without fear. In the future, we will be respected by all beings, and when sitting in the Bodhi-mandala, we will also speak of the length of life in the same way. If there are those who are deep in mind, pure and upright, learned and able to uphold the Dharma, and can understand the Buddha's words according to their meaning, such people will have no doubts about this. 'Furthermore, Ajita (another name for Maitreya Bodhisattva)! If someone hears of the Buddha's long lifespan and understands its meaning, the merit that person obtains is immeasurable, and they can generate such as'
來無上之慧。何況廣聞是經、若教人聞，若自持、若教人持，若自書、若教人書，若以華、香、瓔珞、幢幡、繒蓋、香油、酥燈，供養經卷，是人功德無量無邊，能生一切種智。
「阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆阇崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中。若有能如是觀者，當知是為深信解相。
「又復如來滅后，若聞是經而不毀呰，起隨喜心，當知已為深信解相，何況讀誦、受持之者，斯人則為頂戴如來。
「阿逸多！是善男子、善女人，不須為我復起塔寺，及作僧坊、以四事供養眾僧。所以者何？是善男子、善女人，受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧。則為以佛舍利起七寶塔，高廣漸小至於梵天，懸諸幡蓋及眾寶鈴，華、香、瓔珞，末香、涂香、燒香，眾鼓、伎樂，簫、笛、箜篌，種種舞戲，以妙音聲歌唄讚頌，則為于無量千萬億劫作是供養已。
「阿逸多！若我滅后，聞是經典，有能受持，若自書、若教人書，則為起立僧坊，以赤栴檀作諸殿堂三十有二，高八多羅樹，高廣嚴好，百千比丘于其中止，園林、浴池、經
【現代漢語翻譯】 現代漢語譯本：
獲得無上智慧。更何況廣泛聽聞這部經典，如果教他人聽聞，如果自己受持，如果教他人受持，如果自己書寫，如果教他人書寫，如果用鮮花、香、瓔珞（用珠玉等串成的裝飾品）、幢幡（古代旗幟）、繒蓋（絲綢傘蓋）、香油、酥油燈供養經卷，這個人所獲得的功德無量無邊，能夠生出一切種智（佛的智慧）。 阿逸多（彌勒菩薩的別名）！如果善男子、善女人，聽我說壽命長遠，內心深信理解，就等於見到佛常在耆阇崛山（又名靈鷲山，佛陀常在此說法），與大菩薩、各位聲聞弟子圍繞著說法。又見到這個娑婆世界（我們所居住的世界），它的地面是琉璃，平坦而端正，用閻浮檀金（一種金）劃分出八條道路，寶樹成行排列，各種樓臺亭閣都是用寶物建成，菩薩們都安住在其中。如果有人能夠這樣觀想，應當知道這是深信理解的象徵。 又，如來滅度之後，如果聽聞這部經典而不加以譭謗，生起隨喜之心，應當知道這已經是深信理解的象徵，更何況是讀誦、受持這部經典的人，這個人就等於頂戴著如來。 阿逸多！這些善男子、善女人，不需要為我再建造佛塔寺廟，以及建造僧房、用四事（飲食、衣服、臥具、醫藥）供養僧眾。為什麼呢？這些善男子、善女人，受持讀誦這部經典的人，就等於已經建造了佛塔、建立了僧房、供養了僧眾。就等於用佛的舍利建造了七寶塔，高大寬廣，逐漸縮小到梵天，懸掛著各種幡蓋和寶鈴，用鮮花、香、瓔珞、末香、涂香、燒香，各種鼓樂、伎樂，簫、笛、箜篌，各種舞蹈戲曲，用美妙的聲音歌唱讚頌，就等於在無量千萬億劫中做了這樣的供養。 阿逸多！如果我滅度之後，聽聞這部經典，有人能夠受持，如果自己書寫，如果教他人書寫，就等於建立了僧房，用赤栴檀（一種香木）建造了三十二座殿堂，高八多羅樹（一種高大的樹），高大寬廣，莊嚴美好，成百上千的比丘在其中居住，園林、浴池、經行之處，都具備齊全。
【English Translation】 English version:
Attain unsurpassed wisdom. How much more so if one widely hears this sutra, if one teaches others to hear it, if one upholds it oneself, if one teaches others to uphold it, if one writes it oneself, if one teaches others to write it, if one uses flowers, incense, necklaces, banners, canopies, fragrant oils, and ghee lamps to make offerings to the sutra scrolls, the merit of this person is immeasurable and boundless, and they will be able to generate all-knowing wisdom (Buddha's wisdom). Ajita (another name for Maitreya Bodhisattva)! If a good man or good woman, upon hearing me speak of the long duration of life, deeply believes and understands, it is as if they see the Buddha constantly residing on Mount Gṛdhrakūṭa (also known as Vulture Peak, where the Buddha often taught), surrounded by great Bodhisattvas and all the Śrāvaka disciples, expounding the Dharma. They also see this Saha world (the world we live in), its ground made of lapis lazuli, flat and even, with Jambudvipa gold (a type of gold) marking out eight paths, rows of jeweled trees, and all the terraces and pavilions made of jewels, with the Bodhisattvas dwelling within them. If one can contemplate in this way, know that this is a sign of deep faith and understanding. Furthermore, after the Tathāgata's Parinirvana, if one hears this sutra and does not slander it, but instead generates a mind of rejoicing, know that this is already a sign of deep faith and understanding, how much more so for those who read, recite, and uphold this sutra, these people are as if they are carrying the Tathāgata on their heads. Ajita! These good men and good women do not need to build pagodas and temples for me again, nor build monasteries, nor make offerings of the four requisites (food, clothing, bedding, and medicine) to the Sangha. Why is that? These good men and good women who uphold, read, and recite this sutra, it is as if they have already built pagodas, established monasteries, and made offerings to the Sangha. It is as if they have used the Buddha's relics to build a seven-jeweled pagoda, tall and wide, gradually narrowing towards the Brahma heaven, hanging various banners and jeweled bells, using flowers, incense, necklaces, powdered incense, perfumed incense, burning incense, various drums and musical instruments, flutes, pipes, harps, various dances and plays, and using wonderful sounds to sing praises, it is as if they have made such offerings for immeasurable millions of billions of kalpas. Ajita! If after my Parinirvana, upon hearing this sutra, there are those who can uphold it, if they write it themselves, or if they teach others to write it, it is as if they have established monasteries, using red sandalwood (a type of fragrant wood) to build thirty-two palaces, eight Tala trees (a tall tree) in height, tall, wide, and beautifully adorned, with hundreds and thousands of Bhikshus dwelling within them, with gardens, bathing ponds, and places for walking meditation, all fully equipped.
行、禪窟，衣服、飲食、床褥、湯藥，一切樂具充滿其中。如是僧坊、堂閣，若干百千萬億，其數無量，以此現前供養於我及比丘僧。是故我說：『如來滅后，若有受持、讀誦、為他人說，若自書、若教人書，供養經卷，不須復起塔寺，及造僧坊、供養眾僧。』況復有人能持是經，兼行佈施、持戒、忍辱、精進、一心、智慧，其德最勝，無量無邊。譬如虛空，東西南北、四維上下無量無邊；是人功德，亦復如是無量無邊，疾至一切種智。若人讀誦受持是經，為他人說，若自書、若教人書，復能起塔，及造僧坊、供養讚歎聲聞眾僧，亦以百千萬億讚歎之法讚歎菩薩功德，又為他人，種種因緣隨義解說此法華經，復能清凈持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛攝諸善法，利根智慧善答問難。
「阿逸多！若我滅后，諸善男子、善女人，受持讀誦是經典者，復有如是諸善功德，當知是人已趣道場，近阿耨多羅三藐三菩提，坐道樹下。
「阿逸多！是善男子、善女人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。」
爾時世尊欲重宣此義，而說偈言：
「若我滅度后， 能奉持此經， 斯人福無量， 如上之所說， 是則為具足，
【現代漢語翻譯】 現代漢語譯本：禪房、禪窟，衣服、飲食、床鋪、湯藥，一切令人快樂的用具都充滿其中。像這樣的僧房、殿堂，有若干百千萬億，數量無量，用這些來供養我和比丘僧。因此我說：『如來滅度后，如果有人受持、讀誦、為他人解說，或者自己書寫、或者教他人書寫，供養經卷，就不需要再建造佛塔寺廟，以及建造僧房、供養眾僧。』更何況有人能夠受持這部經，同時修行佈施、持戒、忍辱、精進、一心、智慧，他的功德最為殊勝，無量無邊。譬如虛空，東西南北、四維上下無量無邊；這個人的功德，也像這樣無量無邊，迅速達到一切種智（佛的智慧）。如果有人讀誦受持這部經，為他人解說，或者自己書寫、或者教他人書寫，又能建造佛塔，以及建造僧房、供養讚歎聲聞眾僧，也用百千萬億讚歎的方法讚歎菩薩的功德，又為他人，用種種因緣隨順經義解說這部《法華經》，又能清凈持戒，與性情柔和的人共同居住，忍辱沒有嗔恨，意志堅定，常常重視坐禪得到各種深定，精進勇猛地攝取各種善法，具有敏銳的智慧，善於回答各種難題。 『阿逸多（彌勒菩薩）！如果我滅度后，各位善男子、善女人，受持讀誦這部經典的人，又有像這樣的各種善功德，應當知道這個人已經趨向道場，接近阿耨多羅三藐三菩提（無上正等正覺），坐在菩提樹下。 『阿逸多！這位善男子、善女人，無論是坐著、站著、還是行走的地方，這裡就應當建造佛塔，一切天人都應當像供養佛塔一樣供養它。』 這時，世尊想要再次宣說這個道理，就說了偈語： 『如果我滅度后， 能夠奉持這部經， 這個人福德無量， 就像上面所說的， 這就是具足了，』
【English Translation】 English version: Meditation chambers and caves, clothing, food, bedding, medicine, and all kinds of pleasant things are filled within them. Such monasteries and halls, numbering in the hundreds of millions, are countless, and with these, I am offered and the monastic community is offered. Therefore, I say: 『After the Tathagata's (Buddha) passing, if there are those who receive, uphold, recite, and explain this scripture to others, or write it themselves, or teach others to write it, and offer it to the scripture, there is no need to build pagodas and temples, or to build monasteries and offer to the monastic community.』 Moreover, if someone can uphold this scripture and also practice giving, keeping precepts, patience, diligence, concentration, and wisdom, their merit is most excellent, immeasurable and boundless. Just like space, which is immeasurable and boundless in the east, west, north, south, the four intermediate directions, above and below; this person's merit is also immeasurable and boundless, and they will quickly attain all-knowing wisdom (Buddha's wisdom). If someone recites and upholds this scripture, explains it to others, writes it themselves, or teaches others to write it, and also builds pagodas, and builds monasteries, and offers praise to the monastic community of Shravakas (hearers), and also praises the merits of Bodhisattvas with hundreds of millions of praises, and also for others, explains this Lotus Sutra according to its meaning with various causes and conditions, and also can purely uphold the precepts, live together with those who are gentle, be patient without anger, have a firm will, always value meditation and attain various deep samadhis (meditative states), diligently and bravely gather all good dharmas (teachings), have sharp wisdom, and be good at answering difficult questions. 『Ajita (Maitreya Bodhisattva)! If after my passing, good men and good women receive, uphold, and recite this scripture, and also have such good merits, know that this person has already approached the Bodhi-mandala (place of enlightenment), is close to Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and sits under the Bodhi tree.』 『Ajita! Wherever this good man or good woman sits, stands, or walks, a pagoda should be built there, and all gods and humans should offer to it as if it were a pagoda of the Buddha.』 At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 『If after my passing, One can uphold this scripture, This person's merit is immeasurable, As described above, This is to be complete,』
一切諸供養。 以舍利起塔， 七寶而莊嚴， 表剎甚高廣， 漸小至梵天， 寶鈴千萬億， 風動出妙音。 又于無量劫， 而供養此塔， 華香諸瓔珞， 天衣眾伎樂， 燃香油酥燈， 周匝常照明。 惡世法末時， 能持是經者， 則為已如上， 具足諸供養。 若能持此經， 則如佛現在， 以牛頭栴檀， 起僧坊供養。 堂有三十二， 高八多羅樹， 上饌妙衣服， 床臥皆具足， 百千眾住處， 園林諸浴池， 經行及禪窟， 種種皆嚴好。 若有信解心， 受持讀誦書， 若復教人書， 及供養經卷， 散華香末香， 以須曼瞻卜、 阿提目多伽， 薰油常燃之。 如是供養者， 得無量功德， 如虛空無邊， 其福亦如是。 況復持此經， 兼佈施持戒， 忍辱樂禪定， 不瞋不惡口， 恭敬于塔廟， 謙下諸比丘， 遠離自高心， 常思惟智慧， 有問難不瞋， 隨順為解說， 若能行是行， 功德不可量。 若見此法師， 成就如是德， 應以天華散， 天衣覆其身， 頭面接足禮， 生心如佛想。 又應作是念： 『不久詣道樹， 得無漏無為， 廣利
【現代漢語翻譯】 現代漢語譯本 一切的供養之中， 用舍利（佛陀或聖者的遺骨）建造佛塔，用七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）來莊嚴它， 塔剎（塔頂的裝飾）非常高廣，逐漸縮小直至梵天（色界天的最高層）， 無數的寶鈴，被風吹動發出美妙的聲音。 又在無量劫的時間裡，供養這座佛塔， 用鮮花、香料、各種瓔珞（裝飾品），天衣和各種樂器， 點燃香油酥燈，在周圍持續照明。 在末法時期（佛教衰落的時期），能夠受持這部經的人， 就如同已經做了以上所有，具足了各種供養。 如果能夠受持這部經，就如同佛陀現在世間一樣， 用牛頭栴檀（一種珍貴的香木）建造僧房來供養。 僧房有三十二棟，高八多羅樹（一種高大的樹木）， 上面有精美的食物和衣服，床鋪臥具都齊全， 有百千個僧眾居住的地方，園林和各種浴池， 經行（僧人散步的場所）和禪窟（禪修的洞穴），各種設施都非常美好。 如果有信心和理解，受持、讀誦、書寫這部經， 或者教別人書寫，以及供養經卷， 散佈鮮花、香末，用須曼（一種香花）、瞻卜（一種香花）、 阿提目多伽（一種香花）等香花，用香油持續點燃燈火。 這樣供養的人，會得到無量的功德， 如同虛空無邊無際，他的福德也像這樣無量。 更何況受持這部經，同時還佈施、持戒（遵守戒律）， 忍辱（忍受侮辱）、樂於禪定，不嗔恨、不說惡語， 恭敬佛塔和寺廟，謙虛對待各位比丘（出家僧人）， 遠離驕傲自大的心，常常思惟智慧， 有人問難時不嗔恨，隨順對方的理解來解釋， 如果能夠實行這些行為，功德是不可計量的。 如果見到這樣的法師，成就了這樣的功德， 應該用天花散佈，用天衣覆蓋他的身體， 頭面接足禮拜，生起如同佛陀一樣的想法。 還應該這樣想：『不久他將到達菩提樹下， 證得無漏無為的境界，廣大利益眾生。』
【English Translation】 English version Among all offerings, To build a stupa (a dome-shaped structure containing relics) with sharira (relics of the Buddha or saints), adorned with seven treasures (gold, silver, lapis lazuli, carnelian, agate, pearl, and amber), The finial (the decorative top of the stupa) is very high and vast, gradually diminishing up to the Brahma heaven (the highest realm of the form realm), Countless jeweled bells, moved by the wind, emit wonderful sounds. And for immeasurable kalpas (eons), to make offerings to this stupa, With flowers, incense, various necklaces, heavenly garments, and various musical instruments, Lighting lamps with fragrant oil and ghee, constantly illuminating all around. In the Dharma-ending age (the period of decline of Buddhism), one who can uphold this sutra, Is as if they have already done all of the above, fully possessing all offerings. If one can uphold this sutra, it is as if the Buddha is present in the world, To build monasteries with sandalwood (a precious fragrant wood) for offerings. The monasteries have thirty-two buildings, eight tala trees (a tall tree) high, With exquisite food and clothing, beds and bedding all complete, There are places for hundreds of thousands of monks to reside, gardens and various bathing ponds, Places for walking meditation and meditation caves, all kinds of facilities are very beautiful. If one has faith and understanding, upholds, recites, and writes this sutra, Or teaches others to write it, and makes offerings to the sutra scrolls, Scattering flowers, incense powder, with suman (a fragrant flower), champak (a fragrant flower), Atimuktaka (a fragrant flower), and other fragrant flowers, constantly lighting lamps with fragrant oil. One who makes such offerings will obtain immeasurable merit, Like the boundless void, their blessings are also immeasurable. Moreover, upholding this sutra, while also practicing generosity, keeping precepts (observing moral rules), Patience (enduring insults), delighting in meditation, not being angry, not speaking harsh words, Respecting stupas and temples, being humble towards all bhikshus (ordained monks), Staying away from arrogance, constantly contemplating wisdom, Not being angry when questioned, explaining according to the other's understanding, If one can practice these actions, the merit is immeasurable. If one sees such a Dharma teacher, who has achieved such merits, One should scatter heavenly flowers, cover their body with heavenly garments, Bow down with their head and face to their feet, and generate thoughts like that of the Buddha. One should also think: 'Soon they will reach the Bodhi tree, Attain the state of no outflows and non-action, and greatly benefit all beings.'
諸人天。』 其所住止處， 經行若坐臥， 乃至說一偈， 是中應起塔， 莊嚴令妙好， 種種以供養。 佛子住此地， 則是佛受用， 常在於其中， 經行及坐臥。」
妙法蓮華經卷第五◎ 大正藏第 09 冊 No. 0262 妙法蓮華經
妙法蓮華經卷第六
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
◎隨喜功德品第十八
爾時，彌勒菩薩摩訶薩白佛言：「世尊！若有善男子、善女人，聞是法華經隨喜者，得幾所福？」
而說偈言：
「世尊滅度后， 其有聞是經， 若能隨喜者， 為得幾所福？」
爾時，佛告彌勒菩薩摩訶薩：「阿逸多！如來滅后，若比丘、比丘尼、優婆塞、優婆夷，及余智者若長若幼，聞是經隨喜已，從法會出，至於余處，若在僧坊，若空閑地，若城邑、巷陌、聚落、田里，如其所聞，為父母、宗親、善友、知識，隨力演說。是諸人等，聞已隨喜，復行轉教；餘人聞已，亦隨喜轉教。如是展轉，至第五十。
「阿逸多！其第五十善男子、善女人，隨喜功德，我今說之，汝當善聽。若四百萬億阿僧祇世界，六趣四生眾生——卵生、胎生、濕生、化生，若有形、無形，有想、無想，非有想、非無想，
【現代漢語翻譯】 現代漢語譯本 諸位天人啊！ 在他們居住的地方，無論是經行、坐著還是躺臥， 乃至僅僅說出一句偈語，都應該在那裡建造佛塔， 用各種美好的裝飾來莊嚴它，並進行供養。 佛的弟子住在這個地方，就如同佛在受用一樣， 常常在那裡，經行、坐著或躺臥。」
《妙法蓮華經》卷第五 大正藏第 09 冊 No. 0262 《妙法蓮華經》
《妙法蓮華經》卷第六
後秦龜茲國三藏法師鳩摩羅什（Kumārajīva）奉詔翻譯
◎隨喜功德品第十八
這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）對佛說：「世尊！如果有善男子、善女人，聽聞這部《法華經》而隨喜的，會得到多少福德呢？」
並以偈語說道：
「世尊滅度之後，如果有聽聞這部經的， 如果能夠隨喜的，會得到多少福德呢？」
這時，佛告訴彌勒菩薩摩訶薩：「阿逸多（Ajita，彌勒菩薩的另一個名字）！如來滅度之後，如果有比丘、比丘尼、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士），以及其他有智慧的人，無論是年長的還是年幼的，聽聞這部經后隨喜，從法會出來，到其他地方，無論是在僧房，還是在空閑之地，或者在城邑、街道、村落、田野，都按照他們所聽到的，為父母、宗親、善友、知識，盡力演說。這些人聽了之後隨喜，又繼續轉教；其他人聽了之後，也隨喜轉教。這樣輾轉相傳，直到第五十人。
「阿逸多！這第五十個善男子、善女人，隨喜的功德，我現在說給你聽，你應當好好聽著。如果有四百萬億阿僧祇（asaṃkhya，無數）世界，六道四生眾生——卵生、胎生、濕生、化生，有形的、無形的，有想的、無想的，非有想非無想的，
【English Translation】 English version O you gods and humans! In the places where they dwell, whether walking, sitting, or lying down, Even if they only speak a single verse, a stupa should be erected there, Decorate it beautifully with various ornaments, and make offerings. When a disciple of the Buddha dwells in this place, it is as if the Buddha is enjoying it, Always being there, walking, sitting, or lying down.」
The Fifth Scroll of the Lotus Sutra Taisho Tripitaka Volume 09, No. 0262, Lotus Sutra
The Sixth Scroll of the Lotus Sutra
Translated by the Tripiṭaka Master Kumārajīva (鳩摩羅什) of the Kingdom of Kucha (龜茲國) of the Later Qin Dynasty, under Imperial Decree
Chapter 18: The Merit of Rejoicing in Accordance
At that time, the Bodhisattva Mahāsattva Maitreya (彌勒菩薩摩訶薩) said to the Buddha, 「World-Honored One! If there are good men or good women who, upon hearing this Lotus Sutra, rejoice in accordance, how much merit will they obtain?」
And he spoke in verse:
「After the World-Honored One』s passing, if there are those who hear this sutra, If they can rejoice in accordance, how much merit will they obtain?」
At that time, the Buddha said to the Bodhisattva Mahāsattva Maitreya, 「Ajita (阿逸多)! After the Tathāgata』s passing, if there are bhikṣus (比丘, monks), bhikṣuṇīs (比丘尼, nuns), upāsakas (優婆塞, male lay devotees), upāsikās (優婆夷, female lay devotees), and other wise people, whether old or young, who, upon hearing this sutra, rejoice in accordance, and after leaving the Dharma assembly, go to other places, whether in a monastery, in a secluded place, or in cities, streets, villages, or fields, they will, according to what they have heard, explain it to their parents, relatives, good friends, and acquaintances to the best of their ability. These people, upon hearing it, will rejoice in accordance and continue to teach others; and others, upon hearing it, will also rejoice in accordance and continue to teach. In this way, it will be passed on, one after another, until the fiftieth person.
「Ajita! The merit of the fiftieth good man or good woman who rejoices in accordance, I will now tell you, you should listen carefully. If there are four million billion asaṃkhya (阿僧祇, countless) worlds, and beings of the six realms and four modes of birth—born from eggs, born from wombs, born from moisture, and born by transformation, those with form, those without form, those with perception, those without perception, those who are neither with perception nor without perception,
無足、二足、四足、多足，如是等在眾生數者——有人求福，隨其所欲娛樂之具，皆給與之。一一眾生，與滿閻浮提金、銀、琉璃、車𤦲馬腦、珊瑚、虎珀，諸妙珍寶，及象、馬車乘，七寶所成宮殿樓閣等。是大施主，如是佈施滿八十年已，而作是念：『我已施眾生娛樂之具，隨意所欲，然此眾生，皆已衰老年過八十，發白面皺，將死不久，我當以佛法而訓導之。』即集此眾生，宣佈法化，示教利喜，一時皆得須陀洹道、斯陀含道、阿那含道、阿羅漢道，盡諸有漏，于深禪定皆得自在，具八解脫。于汝意云何，是大施主所得功德寧為多不？」
彌勒白佛言：「世尊！是人功德甚多，無量無邊。若是施主，但施眾生一切樂具，功德無量；何況令得阿羅漢果。」
佛告彌勒：「我今分明語汝，是人以一切樂具，施於四百萬億阿僧祇世界六趣眾生，又令得阿羅漢果，所得功德，不如是第五十人，聞法華經一偈隨喜功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。
「阿逸多！如是第五十人展轉聞法華經隨喜功德，尚無量無邊阿僧祇，何況最初于會中聞而隨喜者，其福復勝，無量無邊阿僧祇，不可得比。
「又，阿逸多！若人為是經故，往詣僧坊，若坐、若立須臾聽受，緣是功德
【現代漢語翻譯】 現代漢語譯本 佛陀說，對於那些無足、二足、四足、多足等各種形態的眾生（指所有不同型別的生命），如果有人爲了求福，滿足他們一切想要的娛樂享受，都給予他們。給每一個眾生都佈施滿整個閻浮提（Jambudvipa，指我們所居住的這個世界）的金、銀、琉璃、硨磲（一種海貝）、瑪瑙、珊瑚、琥珀等各種珍寶，以及大象、馬匹、車乘，還有用七寶建成的宮殿樓閣等等。這位大施主這樣佈施了八十年後，心想：『我已經給了眾生他們想要的娛樂享受，但這些眾生都已衰老，年過八十，頭髮變白，面容皺紋，將要不久於人世，我應該用佛法來教導他們。』於是，他召集這些眾生，宣講佛法，開示教導，使他們都得到須陀洹道（Sotapanna，預流果，初果）、斯陀含道（Sakadagami，一來果，二果）、阿那含道（Anagami，不還果，三果）、阿羅漢道（Arhat，無生果，四果），斷盡一切煩惱，在深禪定中都得自在，具備八種解脫。你認為如何，這位大施主所得的功德難道不多嗎？」 彌勒菩薩（Maitreya，未來佛）對佛說：「世尊！這個人功德非常多，無量無邊。如果這位施主只是佈施眾生一切娛樂享受，功德就已經無量了；更何況還讓他們證得阿羅漢果。」 佛告訴彌勒：「我現在明白地告訴你，這個人用一切娛樂享受佈施給四百萬億阿僧祇（Asamkhya，極大的數字）世界中的六道眾生（指天、人、阿修羅、畜生、餓鬼、地獄），又讓他們證得阿羅漢果，所得的功德，還不如第五十個人聽聞《法華經》一偈（佛經中的一段）后隨喜的功德，百分、千分、百千萬億分都比不上，甚至用算數和譬喻都無法表達。」 「阿逸多（Ajita，彌勒菩薩的別名）！像這樣第五十個人輾轉聽聞《法華經》隨喜的功德，尚且無量無邊阿僧祇，更何況最初在法會中聽聞而隨喜的人，他的福德更加殊勝，無量無邊阿僧祇，無法比擬。」 「還有，阿逸多！如果有人爲了這部經的緣故，前往僧伽藍（Samgharama，寺院），無論是坐著還是站著，只要片刻聽受，因為這個功德
【English Translation】 English version The Buddha said, 'For those beings without feet, with two feet, with four feet, with many feet, and so on (referring to all different types of life), if someone seeks blessings and provides them with all the entertainment and enjoyment they desire, giving to each being gold, silver, lapis lazuli, tridacna (a type of sea clam), agate, coral, amber, and other precious treasures that fill the entire Jambudvipa (the world we live in), as well as elephants, horses, carriages, and palaces and pavilions made of seven treasures. This great benefactor, after giving in this way for eighty years, thinks: 「I have given beings the entertainment and enjoyment they desired, but these beings are all old, over eighty years of age, with white hair and wrinkled faces, and will soon die. I should guide them with the Dharma.」 So, he gathers these beings, proclaims the Dharma, and instructs them, causing them all to attain the Sotapanna path (stream-enterer, the first stage), the Sakadagami path (once-returner, the second stage), the Anagami path (non-returner, the third stage), and the Arhat path (worthy one, the fourth stage), extinguishing all defilements, gaining freedom in deep meditation, and possessing the eight liberations. What do you think, is the merit of this great benefactor not great?' Maitreya (the future Buddha) said to the Buddha, 'World Honored One! This person's merit is very great, immeasurable and boundless. If this benefactor only gave beings all kinds of entertainment and enjoyment, the merit would already be immeasurable; how much more so when he also enables them to attain the Arhat fruit.' The Buddha told Maitreya, 'I now clearly tell you, this person who gives all kinds of entertainment and enjoyment to the beings of the six realms (referring to gods, humans, asuras, animals, hungry ghosts, and hell beings) in four million billion Asamkhya (an extremely large number) worlds, and also enables them to attain the Arhat fruit, the merit he obtains is not as great as the merit of the fiftieth person who hears a verse (a passage in a Buddhist scripture) of the Lotus Sutra and rejoices in it. It cannot be compared even by a hundredth, a thousandth, a hundred millionth, or even by calculation or analogy.' 'Ajita (another name for Maitreya)! The merit of the fiftieth person who hears the Lotus Sutra and rejoices in it, even when passed on, is still immeasurable and boundless Asamkhya. How much more so is the merit of the person who initially hears and rejoices in the assembly, his merit is even more superior, immeasurable and boundless Asamkhya, beyond comparison.' 'Furthermore, Ajita! If someone, for the sake of this sutra, goes to a Samgharama (monastery), whether sitting or standing, and listens for a moment, because of this merit'
，轉身所生，得好上妙象、馬車乘、珍寶輦輿，及乘天宮。若復有人于講法處坐，更有人來，勸令坐聽，若分座令坐，是人功德，轉身得帝釋坐處，若梵王坐處，若轉輪聖王所坐之處。
「阿逸多！若復有人，語餘人言：『有經，名法華，可共往聽。』即受其教，乃至須臾間聞，是人功德，轉身得與陀羅尼菩薩共生一處，利根智慧，百千萬世終不瘖啞，口氣不臭，舌常無病，口亦無病，齒不垢黑、不黃、不疏，亦不缺落，不差、不曲，唇不下垂亦不褰縮、不粗澀、不瘡胗，亦不缺壞，亦不喎斜，不厚、不大，亦不黧黑，無諸可惡。鼻不匾㔸，亦不曲戾，面色不黑，亦不狹長，亦不窊曲，無有一切不可喜相。唇舌牙齒悉皆嚴好，鼻修高直，面貌圓滿，眉高而長，額廣平正，人相具足，世世所生，見佛聞法、信受教誨。
「阿逸多！汝且觀是，勸於一人令往聽法，功德如此，何況一心聽說、讀誦，而於大眾為人分別、如說修行？」
爾時世尊欲重宣此義，而說偈言：
「若人於法會， 得聞是經典， 乃至於一偈， 隨喜為他說， 如是展轉教， 至於第五十， 最後人獲福， 今當分別之。 如有大施主， 供給無量眾， 具滿八十歲， 隨意之所欲。 見彼衰老相，
【現代漢語翻譯】 現代漢語譯本 轉身之後所生，能得到上好的象、馬車乘坐，珍貴的寶輦，以及乘坐天宮。如果有人在講法的地方坐著，又有其他人來，勸他坐下聽法，或者分座位讓他坐，這個人所獲得的功德，轉身之後能得到帝釋（Indra，天神之王）所坐之處，或者梵王（Brahma，創造之神）所坐之處，或者轉輪聖王（Chakravartin，理想的統治者）所坐之處。 阿逸多（Ajita，彌勒菩薩的別名）！如果有人對其他人說：『有一部經，名叫《法華經》，我們可以一起去聽。』那個人立刻接受他的教導，甚至只是須臾之間聽聞，這個人所獲得的功德，轉身之後能與陀羅尼菩薩（Dharani Bodhisattva，持咒菩薩）一起出生在同一個地方，擁有銳利的根性和智慧，百千萬世都不會是啞巴，口氣不臭，舌頭常常沒有疾病，嘴巴也沒有疾病，牙齒不污垢發黑、不發黃、不稀疏，也不會缺落，不歪斜、不彎曲，嘴唇不下垂也不收縮、不粗糙、不生瘡，也不會缺損，也不會歪斜，不厚、不大，也不會發黑，沒有各種令人厭惡的相貌。鼻子不扁塌，也不彎曲，面色不黑，也不狹長，也不凹陷，沒有一切不令人喜愛的相貌。嘴唇、舌頭、牙齒都非常美好，鼻子修長高挺，面貌圓滿，眉毛高而長，額頭寬闊平正，具備完整的人相，世世代代所生，都能見到佛、聽聞佛法、信受教誨。 阿逸多！你且看看，勸一個人去聽法，功德尚且如此，更何況一心聽聞、讀誦，並且在大眾中為人分別解說、如所說修行呢？』 這時，世尊想要重申這個道理，就說了偈語： 『如果有人在法會上， 得聞這部經典， 乃至只是一句偈， 隨喜為他人說， 這樣輾轉教導， 直到第五十人， 最後的人所獲福， 現在應當分別說明。 如有大施主， 供給無量大眾， 具足八十歲， 隨他們所想要。 見到他們衰老的樣子，
【English Translation】 English version After rebirth, one will obtain excellent elephants, horse-drawn carriages, precious palanquins, and the ability to ride in heavenly palaces. If someone is sitting in a place where the Dharma is being taught, and another person comes and encourages them to sit and listen, or if they share their seat, the merit of this person will result in them being reborn in the seat of Indra (the king of gods), or the seat of Brahma (the creator god), or the seat of a Chakravartin (an ideal ruler). Ajita (another name for Maitreya Bodhisattva)! If someone says to another person, 'There is a scripture called the Lotus Sutra, let's go listen to it together,' and that person immediately accepts the teaching, even if they only hear it for a moment, the merit of this person will result in them being reborn in the same place as a Dharani Bodhisattva (a Bodhisattva who holds mantras), possessing sharp faculties and wisdom. For hundreds of millions of lifetimes, they will not be mute, their breath will not be foul, their tongue will always be free from disease, their mouth will also be free from disease, their teeth will not be stained black, yellow, or sparse, nor will they be missing, crooked, or bent. Their lips will not droop or shrink, be rough, or have sores, nor will they be damaged, crooked, thick, large, or dark. They will not have any unpleasant features. Their nose will not be flat or crooked, their complexion will not be dark, narrow, or sunken. They will not have any undesirable features. Their lips, tongue, and teeth will all be beautiful, their nose will be long and straight, their face will be full and round, their eyebrows will be high and long, their forehead will be broad and even, possessing all the characteristics of a complete human being. In every lifetime, they will see the Buddha, hear the Dharma, and believe and accept the teachings. Ajita! You should observe that even encouraging one person to go listen to the Dharma has such merit, how much more merit will there be for those who listen attentively, recite, and explain the Dharma to others in the assembly, and practice as they have been taught?' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'If a person at a Dharma assembly, Hears this scripture, Even just one verse, And joyfully tells it to others, Teaching in this way, Until the fiftieth person, The last person's merit, Shall now be explained. If there is a great benefactor, Who provides for countless people, For a full eighty years, According to their desires. Seeing their aging appearance,
發白而面皺， 齒疏形枯竭， 念其死不久， 我今應當教， 令得於道果。 即為方便說， 涅槃真實法， 世皆不牢固， 如水沫泡焰， 汝等咸應當， 疾生厭離心。 諸人聞是法， 皆得阿羅漢， 具足六神通， 三明八解脫。 最後第五十， 聞一偈隨喜， 是人福勝彼， 不可為譬喻。 如是展轉聞， 其福尚無量， 何況於法會， 初聞隨喜者。 若有勸一人， 將引聽法華， 言此經深妙， 千萬劫難遇， 即受教往聽， 乃至須臾聞， 斯人之福報， 今當分別說。 世世無口患， 齒不疏黃黑， 唇不厚褰缺， 無有可惡相， 舌不幹黑短， 鼻高修且直， 額廣而平正， 面目悉端嚴， 為人所喜見， 口氣無臭穢， 優缽華之香、 常從其口出。 若故詣僧坊， 欲聽法華經， 須臾聞歡喜， 今當說其福。 後生天人中， 得妙象馬車， 珍寶之輦輿， 及乘天宮殿。 若於講法處， 勸人坐聽經， 是福因緣得， 釋梵轉輪座。 何況一心聽， 解說其義趣， 如說而修行， 其福不可量。」
妙法蓮華經法師功德品第十九
爾時佛告常精進
【現代漢語翻譯】 現代漢語譯本 頭髮變白，面容起皺，牙齒稀疏，形體枯竭，想到他們死期不遠，我現在應當教導他們，使他們獲得道果。 我即為他們方便解說，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的真實法理，世間一切都不牢固，如同水泡、泡沫、火焰一般。 你們都應當，迅速生起厭離之心。 這些人聽聞此法，都證得阿羅漢（Arhat，佛教術語，指斷盡煩惱，不再受生死輪迴的聖者）果位，具足六神通（Abhijnas，佛教術語，指六種超自然能力），三明（Trayo Vidya，佛教術語，指三種智慧）和八解脫（Asta Vimoksha，佛教術語，指八種禪定境界）。 最後第五十個人，聽聞一偈（Gatha，佛教術語，指佛經中的偈頌）而隨喜（Anumodana，佛教術語，指對他人善行的歡喜讚歎），此人的福德勝過前面的人，無法用比喻來形容。 像這樣輾轉相傳聽聞，其福德尚且無量，何況在法會中，最初聽聞而隨喜的人呢？ 如果有人勸一人，引導他去聽《法華經》，說此經深奧微妙，千萬劫難得一遇，此人接受勸告前去聽經，乃至須臾（Ksana，佛教術語，指極短的時間）聽聞，此人的福報，現在應當分別解說。 他世世代代沒有口齒疾病，牙齒不稀疏、不發黃發黑，嘴唇不厚、不翻捲、不缺損，沒有令人厭惡的相貌，舌頭不幹枯、不發黑、不短小，鼻子高挺修長且端正，額頭寬闊而平整，面容都端正莊嚴，為人所喜見，口中沒有臭穢之氣，優缽羅花（Utpala，佛教術語，指藍色蓮花）的香氣，常常從他口中散發出來。 如果特意前往僧坊（Samgharama，佛教術語，指僧侶居住的寺院），想要聽聞《法華經》，須臾聽聞而心生歡喜，現在應當說其福德。 他後世轉生到天界或人間，能得到精妙的象、馬、車，珍寶裝飾的輦輿，以及乘坐天宮殿宇。 如果在講法之處，勸人坐下聽經，以此福德因緣，能得到帝釋天（Sakra，佛教術語，指欲界忉利天之主）、梵天（Brahma，佛教術語，指色界初禪天之主）和轉輪聖王（Chakravartin，佛教術語，指統治世界的理想君主）的座位。 何況一心聽聞，理解經義，如所說而修行，其福德更是不可限量。
《妙法蓮華經·法師功德品第十九》
那時，佛陀告訴常精進菩薩（Sadāprarudita，佛教術語，指一位菩薩的名字）
【English Translation】 English version With hair turning white and faces wrinkled, teeth sparse and forms withered, thinking that their death is not far off, I should now teach them, so that they may attain the fruit of the Path. I will then expediently explain to them the true Dharma of Nirvana (the state of liberation from the cycle of birth and death), that all in the world is not firm, like water bubbles, foam, and flames. You all should quickly generate a mind of detachment. These people, upon hearing this Dharma, will all attain the state of Arhat (a perfected being who has attained enlightenment), possessing the six supernormal powers (Abhijnas), the three kinds of knowledge (Trayo Vidya), and the eight liberations (Asta Vimoksha). The last, the fiftieth person, upon hearing a single verse (Gatha) and rejoicing (Anumodana), the merit of this person surpasses those before, and cannot be described by any analogy. If it is heard in this way, passing from one to another, the merit is still immeasurable, how much more so for those who initially hear and rejoice in the Dharma assembly? If someone persuades another, leading them to listen to the 'Lotus Sutra', saying that this sutra is profound and subtle, difficult to encounter in countless kalpas (aeons), and that person accepts the advice and goes to listen, even for a moment (Ksana), the merit of this person, I shall now explain separately. In life after life, they will have no oral diseases, their teeth will not be sparse, yellow, or black, their lips will not be thick, turned up, or missing, they will have no repulsive features, their tongue will not be dry, black, or short, their nose will be high, long, and straight, their forehead will be broad and flat, their faces will all be upright and dignified, pleasing to see, their breath will have no foul odor, and the fragrance of the Utpala (blue lotus) flower will always emanate from their mouth. If one intentionally goes to a monastery (Samgharama), desiring to hear the 'Lotus Sutra', and rejoices upon hearing it for a moment, I shall now speak of their merit. In their next lives, they will be reborn in the heavens or among humans, obtaining exquisite elephants, horses, and carriages, jeweled palanquins, and riding in heavenly palaces. If, at the place of Dharma teaching, one persuades others to sit and listen to the sutra, by this meritorious cause, one will obtain the seats of Sakra (the lord of the Trayastrimsa Heaven), Brahma (the lord of the first Dhyana heaven), and a Wheel-Turning King (Chakravartin). How much more so for those who listen with a focused mind, understand the meaning, and practice as taught, their merit is immeasurable.
The Nineteenth Chapter, 'The Merits of the Teacher of the Dharma' of the 'Lotus Sutra'
At that time, the Buddha said to Bodhisattva Sadāprarudita
菩薩摩訶薩：「若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德、莊嚴六根，皆令清凈。是善男子、善女人，父母所生清凈肉眼，見於三千大千世界內外所有山林河海，下至阿鼻地獄，上至有頂，亦見其中一切眾生，及業因緣、果報生處，悉見悉知。」
爾時世尊欲重宣此義，而說偈言：
「若於大眾中， 以無所畏心、 說是法華經， 汝聽其功德。 是人得八百、 功德殊勝眼， 以是莊嚴故， 其目甚清凈。 父母所生眼， 悉見三千界， 內外彌樓山， 須彌及鐵圍， 並諸餘山林、 大海江河水， 下至阿鼻獄， 上至有頂處， 其中諸眾生， 一切皆悉見。 雖未得天眼， 肉眼力如是。
「複次，常精進！若善男子、善女人，受持此經，若讀、若誦、若解說、若書寫，得千二百耳功德。以是清凈耳，聞三千大千世界，下至阿鼻地獄，上至有頂，其中內外種種語言音聲——象聲、馬聲、牛聲、車聲，啼哭聲、愁嘆聲，螺聲、鼓聲、鐘聲、鈴聲，笑聲、語聲，男聲、女聲、童子聲、童女聲，法聲、非法聲，苦聲、樂聲，凡夫
聲、聖人聲，喜聲、不喜聲，天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲，火聲、水聲、風聲，地獄聲、畜生聲、餓鬼聲，比丘聲、比丘尼聲，聲聞聲、辟支佛聲，菩薩聲、佛聲——以要言之，三千大千世界中一切內外所有諸聲，雖未得天耳，以父母所生清凈常耳，皆悉聞知，如是分別種種音聲而不壞耳根。」
爾時世尊欲重宣此義，而說偈言：
「父母所生耳， 清凈無濁穢， 以此常耳聞， 三千世界聲。 像馬車牛聲， 鐘鈴螺鼓聲， 琴瑟箜篌聲， 簫笛之音聲， 清凈好歌聲， 聽之而不著， 無數種人聲， 聞悉能解了。 又聞諸天聲， 微妙之歌音， 及聞男女聲， 童子童女聲。 山川險谷中， 迦陵頻伽聲， 命命等諸鳥， 悉聞其音聲。 地獄眾苦痛， 種種楚毒聲， 餓鬼飢渴逼， 求索飲食聲， 諸阿修羅等， 居在大海邊， 自共語言時， 出於大音聲。 如是說法者， 安住於此間， 遙聞是眾聲， 而不壞耳根。 十方世界中， 禽獸鳴相呼， 其說法之人， 於此悉聞之。 其諸梵天上， 光音及遍凈， 乃至有頂天， 言語之音聲， 法師住於此
【現代漢語翻譯】 現代漢語譯本 聖人的聲音，喜悅的聲音，不喜悅的聲音，天神的聲音，龍的聲音，夜叉（Yaksha，一種守護神）的聲音，乾闥婆（Gandharva，天上的樂神）的聲音，阿修羅（Asura，好戰的神）的聲音，迦樓羅（Garuda，金翅鳥神）的聲音，緊那羅（Kinnara，半人半鳥的樂神）的聲音，摩睺羅伽（Mahoraga，大蟒神）的聲音，火的聲音，水的聲音，風的聲音，地獄的聲音，畜生的聲音，餓鬼的聲音，比丘（bhiksu，出家男眾）的聲音，比丘尼（bhiksuni，出家女眾）的聲音，聲聞（Sravaka，聽聞佛法而修行的人）的聲音，辟支佛（Pratyekabuddha，獨自覺悟的人）的聲音，菩薩（Bodhisattva，追求覺悟的修行者）的聲音，佛的聲音——總而言之，三千大千世界中一切內外所有的聲音，即使沒有得到天耳通，也能用父母所生的清凈的常耳，全部聽聞知曉，這樣分辨種種聲音而不損壞耳根。 那時，世尊想要重申這個道理，就說了偈語： 『父母所生的耳朵，清凈沒有污穢，用這常耳聽聞，三千世界的聲音。像、馬、車、牛的聲音，鐘、鈴、螺、鼓的聲音，琴、瑟、箜篌的聲音，簫、笛的聲音，清凈美好的歌聲，聽了而不執著，無數種人的聲音，聽了都能理解。又聽見諸天神的聲音，微妙的歌聲，以及聽見男人女人的聲音，男孩女孩的聲音。山川險谷中，迦陵頻伽（Kalavinka，美妙的鳥）的聲音，命命鳥等各種鳥的聲音，都能聽見它們的聲音。地獄裡眾生痛苦，種種刑罰的聲音，餓鬼飢渴逼迫，求索飲食的聲音，諸阿修羅等，居住在大海邊，自己互相說話時，發出巨大的聲音。像這樣說法的人，安住在這裡，遙遠地聽見這些聲音，而不損壞耳根。十方世界中，禽獸鳴叫互相呼喚，說法的人，在這裡都能聽見。那些梵天之上，光音天和遍凈天，乃至有頂天，說話的聲音，法師住在這裡』
【English Translation】 English version The voice of a sage, a voice of joy, a voice of displeasure, the voice of a deva (god), the voice of a naga (dragon), the voice of a yaksha (a type of guardian spirit), the voice of a gandharva (a celestial musician), the voice of an asura (a demigod), the voice of a garuda (a mythical bird), the voice of a kinnara (a celestial musician with a human body and a horse's head), the voice of a mahoraga (a great serpent), the sound of fire, the sound of water, the sound of wind, the sound of hell, the sound of animals, the sound of hungry ghosts, the voice of a bhiksu (monk), the voice of a bhiksuni (nun), the voice of a sravaka (a disciple who hears the teachings), the voice of a pratyekabuddha (a solitary buddha), the voice of a bodhisattva (an enlightened being), the voice of a buddha—in short, all sounds, internal and external, in the three thousand great thousand worlds, even without having attained the divine ear, with the pure ordinary ears born of parents, all can be heard and known, thus distinguishing various sounds without damaging the ear faculty. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'The ears born of parents, are pure and without defilement, with these ordinary ears, one hears the sounds of the three thousand worlds. The sounds of elephants, horses, carts, and oxen, the sounds of bells, chimes, conches, and drums, the sounds of qin (zither), se (lute), and konghou (harp), the sounds of xiao (vertical flute) and di (bamboo flute), pure and beautiful singing, hearing without attachment, the sounds of countless people, hearing and understanding them all. Also hearing the voices of the devas, the subtle sounds of singing, and hearing the voices of men and women, the voices of boys and girls. In mountains, rivers, and dangerous valleys, the voice of the kalavinka (a mythical bird with a beautiful voice), the voices of jivamjivaka birds and other birds, all their sounds can be heard. The suffering of beings in hell, the sounds of various tortures, the hungry ghosts tormented by hunger and thirst, the sounds of seeking food and drink, the asuras and others, dwelling by the great ocean, when they speak among themselves, they emit great sounds. Those who teach the Dharma in this way, abiding here, hear these sounds from afar, without damaging their ear faculty. In the ten directions of the world, birds and beasts call out to each other, those who teach the Dharma, hear them all here. Those in the Brahma heavens, the Abhasvara and Subhakrtsna heavens, and even the Akanistha heaven, the sounds of their speech, the Dharma teacher abides here.'
， 悉皆得聞之。 一切比丘眾， 及諸比丘尼， 若讀誦經典， 若為他人說， 法師住於此， 悉皆得聞之。 復有諸菩薩， 讀誦于經法， 若為他人說， 撰集解其義， 如是諸音聲， 悉皆得聞之。 諸佛大聖尊， 教化眾生者， 于諸大會中， 演說微妙法， 持此法華者， 悉皆得聞之。 三千大千界， 內外諸音聲， 下至阿鼻獄， 上至有頂天， 皆聞其音聲， 而不壞耳根， 其耳聰利故， 悉能分別知。 持是法花者， 雖未得天耳， 但用所生耳， 功德已如是。
「複次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，成就八百鼻功德。以是清凈鼻根，聞於三千大千世界上下內外種種諸香——須曼那華香、阇提華香、末利華香、瞻卜華香、波羅羅華香，赤蓮華香、青蓮華香、白蓮華香，華樹香、果樹香，栴檀香、沉水香、多摩羅跋香、多伽羅香，及千萬種和香，若末、若丸、若涂香——持是經者，於此間住，悉能分別。又復別知眾生之香——象香、馬香、牛羊等香，男香、女香、童子香、童女香，及草木叢林香——若近、若遠、所有諸香，悉皆得聞，分別不錯。持是經者，雖住於此，亦聞
【現代漢語翻譯】 現代漢語譯本 都能夠聽聞到。 所有的比丘眾（佛教出家男眾），以及所有的比丘尼（佛教出家女眾）， 如果讀誦經典，或者為他人講解， 說法者住在這裡，都能夠聽聞到。 還有那些菩薩（佛教中追求覺悟的修行者），讀誦經文， 或者為他人講解，整理並解釋其中的含義， 像這樣的各種聲音，都能夠聽聞到。 諸佛（覺悟者）大聖尊，教化眾生的人， 在各種法會中，演說微妙的佛法， 受持這部《法華經》的人，都能夠聽聞到。 三千大千世界（佛教宇宙觀中的一個巨大世界）內外各種聲音， 下至阿鼻地獄（佛教中最底層的地獄），上至有頂天（色界天的最高層）， 都能聽到這些聲音，而不會損壞耳根， 因為他們的耳朵聰敏銳利，都能夠分辨清楚。 受持這部《法華經》的人，即使沒有得到天耳通（佛教神通之一）， 僅僅使用他們所生的耳朵，其功德就已經如此了。
『再者，常精進（菩薩名）！如果善男子、善女人，受持這部經，如果讀、如果誦、如果解說、如果書寫，就能成就八百種鼻功德。憑藉這清凈的鼻根，能夠聞到三千大千世界上下內外各種各樣的香氣——須曼那花香（一種白色茉莉花）、阇提花香（一種黃色茉莉花）、末利花香（茉莉花）、瞻卜花香（黃玉蘭花）、波羅羅花香（一種紅色的花）、赤蓮花香（紅蓮花）、青蓮花香（青蓮花）、白蓮花香（白蓮花），花樹的香氣、果樹的香氣，栴檀香（檀香）、沉水香（沉香）、多摩羅跋香（一種香料）、多伽羅香（一種香料），以及千萬種混合的香，無論是粉末狀的、丸狀的、還是塗抹的香——受持這部經的人，住在這裡，都能夠分辨清楚。而且還能分別知道眾生的香氣——大象的香氣、馬的香氣、牛羊等的香氣，男人的香氣、女人的香氣、男孩的香氣、女孩的香氣，以及草木叢林的香氣——無論是近處的、還是遠處的，所有各種香氣，都能夠聽到，分辨不會出錯。受持這部經的人，即使住在這裡，也能聞到』
【English Translation】 English version all can hear them. All the Bhikshus (Buddhist monks), and all the Bhikshunis (Buddhist nuns), If they read and recite the scriptures, or explain them to others, The Dharma teachers who dwell here, all can hear them. Also, those Bodhisattvas (beings seeking enlightenment), who read and recite the scriptures, Or explain them to others, compile and interpret their meanings, Such various sounds, all can hear them. The Buddhas (enlightened ones), the great holy honored ones, who teach sentient beings, In various great assemblies, expound the subtle Dharma, Those who uphold this Lotus Sutra, all can hear them. The various sounds within and without the three-thousand great thousand worlds (a vast cosmic system in Buddhist cosmology), Down to Avici Hell (the lowest hell in Buddhism), up to the Heaven of the Highest Form (the highest realm in the Form Realm), All can hear these sounds, without damaging their ear faculties, Because their ears are sharp and keen, they can all clearly distinguish them. Those who uphold this Lotus Sutra, even if they have not attained the divine ear (a supernatural power in Buddhism), Merely by using their natural ears, their merits are already like this.
'Furthermore, Constant Exertion (a Bodhisattva name)! If good men or good women, receive and uphold this Sutra, whether they read, recite, explain, or write it, they will achieve eight hundred merits of the nose. With this pure nose faculty, they can smell all kinds of fragrances within and without the three-thousand great thousand worlds—the fragrance of Sumanā flowers (a type of white jasmine), the fragrance of Jāti flowers (a type of yellow jasmine), the fragrance of Mallikā flowers (jasmine), the fragrance of Champaka flowers (magnolia), the fragrance of Pāṭala flowers (a type of red flower), the fragrance of red lotuses, the fragrance of blue lotuses, the fragrance of white lotuses, the fragrance of flowering trees, the fragrance of fruit trees, the fragrance of sandalwood, the fragrance of aloeswood, the fragrance of Tamālabhadra (a type of incense), the fragrance of Tagara (a type of incense), and thousands of kinds of mixed fragrances, whether powdered, balled, or applied—those who uphold this Sutra, dwelling here, can all distinguish them. Moreover, they can also distinguish the fragrances of sentient beings—the fragrance of elephants, the fragrance of horses, the fragrance of cows and sheep, the fragrance of men, the fragrance of women, the fragrance of boys, the fragrance of girls, and the fragrance of grasses and forests—whether near or far, all kinds of fragrances, they can all hear them, and distinguish them without error. Those who uphold this Sutra, even while dwelling here, can also smell』
天上諸天之香——波利質多羅、拘鞞陀羅樹香，及曼陀羅華香、摩訶曼陀羅華香、曼殊沙華香、摩訶曼殊沙華香、栴檀、沉水、種種末香，諸雜華香——如是等天香和合所出之香，無不聞知。又聞諸天身香——釋提桓因在勝殿上，五欲娛樂嬉戲時香；若在妙法堂上，為忉利諸天說法時香；若於諸園遊戲時香；及余天等男女身香，皆悉遙聞。如是展轉乃至梵世，上至有頂諸天身香，亦皆聞之，並聞諸天所燒之香。及聲聞香、辟支佛香、菩薩香、諸佛身香，亦皆遙聞，知其所在。雖聞此香，然于鼻根不壞不錯，若欲分別為他人說，憶念不謬。」
爾時世尊欲重宣此義，而說偈言：
「是人鼻清凈， 於此世界中， 若香若臭物， 種種悉聞知。 須曼那阇提、 多摩羅栴檀、 沉水及桂香， 種種華果香， 及知眾生香， 男子女人香， 說法者遠住， 聞香知所在。 大勢轉輪王， 小轉輪及子， 群臣諸宮人， 聞香知所在。 身所著珍寶， 及地中寶藏， 轉輪王寶女， 聞香知所在。 諸人嚴身具， 衣服及瓔珞， 種種所涂香， 聞香知其身。 諸天若行坐， 遊戲及神變， 持是法華者， 聞香悉能知。 諸樹華果實， 及酥油香氣，
【現代漢語翻譯】 現代漢語譯本：天上的各種香氣——波利質多羅（Pārijāta，天上的珊瑚樹）樹的香氣、拘鞞陀羅（Kovidāra，天上的紫荊樹）樹的香氣，以及曼陀羅華（Mandārava，天上的白色花）的香氣、摩訶曼陀羅華（Mahāmandārava，天上的大白花）的香氣、曼殊沙華（Mañjūṣaka，天上的紅色花）的香氣、摩訶曼殊沙華（Mahāmañjūṣaka，天上的大紅花）的香氣，還有栴檀（Candana，檀香）、沉水（Aguru，沉香）、各種末香，以及各種雜花的香氣——這些天上的香氣混合在一起所散發出來的香氣，沒有不能聞到的。又能聞到諸天身上的香氣——比如釋提桓因（Śakra devānām indra，帝釋天）在勝殿上享受五欲之樂時散發的香氣；在妙法堂上為忉利天（Trāyastriṃśa，三十三天）諸天說法時散發的香氣；在各個花園遊玩時散發的香氣；以及其他天人男女身上的香氣，都能遠遠地聞到。這樣層層傳遞，乃至梵世（Brahmaloka，色界天）的香氣，甚至上至有頂天（Akaniṣṭha，色界頂天）諸天的身香，也都能聞到，並且能聞到諸天所焚燒的香。還能聞到聲聞（Śrāvaka，聽聞佛法而修行的人）的香氣、辟支佛（Pratyekabuddha，獨覺）的香氣、菩薩（Bodhisattva，發菩提心修行的人）的香氣、諸佛（Buddha，覺悟者）的身香，也都能遠遠地聞到，並且知道他們所在的地方。雖然能聞到這些香氣，但是鼻根並沒有損壞或錯亂，如果想要為他人分別解說，記憶也不會有任何錯誤。 這時，世尊想要再次宣說這個道理，就說了偈語： 『這個人鼻子清凈，在這個世界中，無論是香的還是臭的東西，各種各樣的都能聞到。須曼那（Sumanā，一種香花）和阇提（Jāti，茉莉花）、多摩羅（Tamāla，一種香樹）和栴檀，沉水和桂花的香氣，各種花和果實的香氣，以及眾生的香氣，男人和女人的香氣，說法的人即使住得很遠，也能聞到香氣知道他們所在的地方。大勢力的轉輪王（Cakravartin，統治世界的理想君主），小轉輪王和他們的兒子，群臣和宮女，都能聞到香氣知道他們所在的地方。身上所佩戴的珍寶，以及地下的寶藏，轉輪王的寶女，都能聞到香氣知道他們所在的地方。人們用來裝飾身體的物品，衣服和瓔珞，各種塗抹的香，都能聞到香氣知道他們是誰。諸天如果行走、坐著，遊戲和變化神通，受持這部《法華經》的人，都能聞到香氣知道他們的情況。各種樹木的花、果實，以及酥油的香氣，'
【English Translation】 English version: The various heavenly fragrances—the fragrance of the Pārijāta (coral tree of heaven) tree, the fragrance of the Kovidāra (purple bauhinia tree of heaven) tree, and the fragrance of the Mandārava (white flower of heaven) flower, the fragrance of the Mahāmandārava (large white flower of heaven) flower, the fragrance of the Mañjūṣaka (red flower of heaven) flower, the fragrance of the Mahāmañjūṣaka (large red flower of heaven) flower, as well as Candana (sandalwood), Aguru (agarwood), various powdered incenses, and the fragrances of various mixed flowers—the fragrance that arises from the combination of these heavenly fragrances, there is none that cannot be smelled. Furthermore, one can smell the fragrances of the bodies of the devas—for example, the fragrance emitted when Śakra devānām indra (Indra, the king of gods) is enjoying the five desires in the Palace of Victory; the fragrance emitted when he is expounding the Dharma to the devas of Trāyastriṃśa (the Thirty-three Heavens) in the Hall of Wonderful Dharma; the fragrance emitted when he is playing in various gardens; and the fragrances of the bodies of other male and female devas, all of which can be smelled from afar. In this way, layer upon layer, even the fragrances of the Brahmaloka (the Brahma Heaven) and even the fragrances of the bodies of the devas of Akaniṣṭha (the highest heaven in the realm of form), can be smelled, and one can also smell the incense burned by the devas. Furthermore, one can smell the fragrances of the Śrāvakas (hearers of the Buddha's teachings), the fragrances of the Pratyekabuddhas (solitary realizers), the fragrances of the Bodhisattvas (beings seeking enlightenment), and the fragrances of the bodies of the Buddhas (enlightened ones), all of which can be smelled from afar, and one can know their locations. Although one can smell these fragrances, the nose organ is not damaged or confused, and if one wishes to explain them to others, the memory will not be mistaken. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'This person's nose is pure, in this world, whether it is fragrant or foul, all kinds of things can be smelled. The fragrances of Sumanā (a fragrant flower) and Jāti (jasmine), Tamāla (a fragrant tree) and Candana, Aguru and cinnamon, the fragrances of various flowers and fruits, as well as the fragrances of living beings, the fragrances of men and women, even if the Dharma speaker is far away, one can smell the fragrance and know their location. The powerful Cakravartin (ideal universal ruler), the lesser Cakravartins and their sons, the ministers and palace women, one can smell the fragrance and know their location. The jewels worn on the body, as well as the treasures in the ground, the precious daughters of the Cakravartin, one can smell the fragrance and know their location. The items people use to adorn themselves, clothing and necklaces, various perfumes applied, one can smell the fragrance and know who they are. If the devas are walking, sitting, playing, or manifesting supernatural powers, those who uphold this Lotus Sutra can smell the fragrance and know their situation. The flowers, fruits, and the fragrance of ghee and oil of various trees,'
持經者住此， 悉知其所在。 諸山深險處， 栴檀樹花敷， 眾生在中者， 聞香皆能知。 鐵圍山大海， 地中諸眾生， 持經者聞香， 悉知其所在。 阿修羅男女， 及其諸眷屬， 斗諍遊戲時， 聞香皆能知。 曠野險隘處， 師子象虎狼， 野牛水牛等， 聞香知所在。 若有懷妊者， 未辯其男女， 無根及非人， 聞香悉能知。 以聞香力故， 知其初懷妊， 成就不成就， 安樂產福子。 以聞香力故， 知男女所念， 染欲癡恚心， 亦知修善者。 地中眾伏藏， 金銀諸珍寶， 銅器之所盛， 聞香悉能知。 種種諸瓔珞， 無能識其價， 聞香知貴賤， 出處及所在。 天上諸華等， 曼陀曼殊沙、 波利質多樹， 聞香悉能知。 天上諸宮殿， 上中下差別， 眾寶花莊嚴， 聞香悉能知。 天園林勝殿， 諸觀妙法堂， 在中而娛樂， 聞香悉能知。 諸天若聽法， 或受五欲時， 來往行坐臥， 聞香悉能知。 天女所著衣， 好華香莊嚴， 周旋遊戲時， 聞香悉能知。 如是展轉上， 乃至於梵世， 入禪出禪者， 聞香悉能知。 光音
【現代漢語翻譯】 現代漢語譯本 持誦經典的人住在這裡，就能完全知曉一切所在之處。 在深山險峻的地方，栴檀樹（一種香木）開滿了花朵， 生活在其中的眾生，聞到香味都能知道。 鐵圍山（佛教宇宙觀中的山）和大海，以及地下的所有眾生， 持誦經典的人聞到香味，就能完全知曉他們所在之處。 阿修羅（一種神道）的男女，以及他們的眷屬， 在爭鬥嬉戲的時候，聞到香味都能知道。 在曠野險要的地方，獅子、象、虎、狼， 野牛、水牛等，聞到香味都能知道它們所在。 如果有懷孕的人，還不能分辨是男是女， 無根（指無性生殖的生物）和非人（指非人類的眾生），聞到香味都能知道。 因為聞到香味的力量，知道他們最初懷孕， 知道胎兒能否順利成長，以及是否能平安生下有福氣的孩子。 因為聞到香味的力量，知道男女心中所想， 知道他們是貪慾、嗔恚、愚癡的心，也知道那些修善的人。 地下的各種寶藏，金銀等各種珍寶， 以及用銅器盛放的寶物，聞到香味都能知道。 各種各樣的瓔珞（一種裝飾品），沒有人能識別它們的價值， 聞到香味就能知道它們的貴賤，產地和所在之處。 天上的各種花朵，曼陀羅花（天界之花）、曼殊沙花（天界之花）， 波利質多樹（天界之樹），聞到香味都能知道。 天上的各種宮殿，上、中、下等級的差別， 用各種珍寶和花朵裝飾的宮殿，聞到香味都能知道。 天上的園林、勝殿，各種觀賞和研習佛法的殿堂， 在其中娛樂的眾生，聞到香味都能知道。 諸天如果聽聞佛法，或者享受五欲（色、聲、香、味、觸）的時候， 來來往往、行走、坐臥，聞到香味都能知道。 天女所穿的衣服，用美好的花朵和香氣裝飾， 在周圍遊玩嬉戲的時候，聞到香味都能知道。 像這樣層層向上，乃至到達梵世（色界天）， 入禪定和出禪定的人，聞到香味都能知道。 光音天（色界天）
【English Translation】 English version Those who uphold the scripture, dwelling here, will fully know all places where things are. In deep and dangerous mountains, the sandalwood trees bloom with flowers, The beings living within, upon smelling the fragrance, will all know. Mount Iron Ring (a mountain in Buddhist cosmology) and the great sea, and all beings in the earth, Those who uphold the scripture, upon smelling the fragrance, will fully know their locations. The Asura (a type of deity) men and women, and their families, When fighting and playing, upon smelling the fragrance, they will all know. In the wild and dangerous places, lions, elephants, tigers, and wolves, Wild buffaloes, water buffaloes, etc., upon smelling the fragrance, will know their locations. If there are pregnant women, who cannot yet distinguish whether it is a boy or a girl, Rootless beings (referring to asexually reproducing beings) and non-humans (referring to non-human beings), upon smelling the fragrance, will all know. Because of the power of smelling the fragrance, they will know the initial pregnancy, Whether the fetus will develop successfully, and whether they will safely give birth to a blessed child. Because of the power of smelling the fragrance, they will know the thoughts of men and women, They will know their minds of greed, anger, and delusion, and also know those who cultivate goodness. Various treasures hidden in the earth, gold, silver, and various jewels, And treasures stored in copper vessels, upon smelling the fragrance, they will all know. Various kinds of ornaments, whose value no one can recognize, Upon smelling the fragrance, they will know their value, origin, and location. Various flowers in the heavens, Mandarava flowers (heavenly flowers), Manjusaka flowers (heavenly flowers), Parijataka trees (heavenly trees), upon smelling the fragrance, they will all know. Various palaces in the heavens, the differences between the upper, middle, and lower levels, Palaces decorated with various jewels and flowers, upon smelling the fragrance, they will all know. Heavenly gardens, magnificent halls, various halls for viewing and studying the Dharma, The beings who are enjoying themselves within, upon smelling the fragrance, they will all know. If the gods are listening to the Dharma, or enjoying the five desires (form, sound, smell, taste, touch), Coming and going, walking, sitting, and lying down, upon smelling the fragrance, they will all know. The clothes worn by heavenly maidens, decorated with beautiful flowers and fragrances, When they are wandering and playing around, upon smelling the fragrance, they will all know. In this way, layer upon layer upwards, even reaching the Brahma world (the Form Realm), Those who enter and exit meditation, upon smelling the fragrance, they will all know. The Abhasvara Heaven (a heaven in the Form Realm)
遍凈天， 乃至於有頂， 初生及退沒， 聞香悉能知。 諸比丘眾等， 於法常精進， 若坐若經行， 及讀誦經法， 或在林樹下， 專精而坐禪， 持經者聞香， 悉知其所在。 菩薩志堅固， 坐禪若讀誦， 或為人說法， 聞香悉能知。 在在方世尊， 一切所恭敬， 愍眾而說法， 聞香悉能知。 眾生在佛前， 聞經皆歡喜， 如法而修行， 聞香悉能知。 雖未得菩薩， 無漏法生鼻， 而是持經者， 先得此鼻相。」
「複次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得千二百舌功德。若好、若丑，若美、不美，及諸苦澀物，在其舌根，皆變成上味，如天甘露，無不美者。若以舌根于大眾中有所演說，出深妙聲，能入其心，皆令歡喜快樂。又諸天子、天女，釋梵諸天，聞是深妙音聲，有所演說言論次第，皆悉來聽。及諸龍、龍女，夜叉、夜叉女，乾闥婆、乾闥婆女，阿修羅、阿修羅女，迦樓羅、迦樓羅女，緊那羅、緊那羅女，摩睺羅伽、摩睺羅伽女，為聽法故，皆來親近恭敬供養。及比丘、比丘尼，優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王、七寶千子內外眷屬，乘其宮殿，俱
【現代漢語翻譯】 現代漢語譯本 從遍凈天（Subhakrtsna，色界第三禪天）乃至有頂天（Akanistha，色界最高天），初生或退沒時，都能通過聞香知道。 諸位比丘眾等，對於佛法常常精進，無論是坐禪、經行，還是讀誦經法，或者在林樹下，專心坐禪，持經者聞到香氣，都能知道他們所在的地方。 菩薩志向堅定，無論是坐禪、讀誦，還是為人說法，聞到香氣都能知道。 在各個地方的世尊（佛陀），受到一切眾生的恭敬，憐憫眾生而說法，聞到香氣都能知道。 眾生在佛前，聽聞佛經都歡喜，如法修行，聞到香氣都能知道。 即使沒有證得菩薩果位，沒有生起無漏法（指斷除煩惱的智慧）的鼻子，但是持經者，也能先得到這種鼻子所具有的特質。 再者，常精進！如果善男子、善女人，受持這部經，無論是讀、誦、解說、還是書寫，都能得到一千二百種舌頭的功德。無論是好、丑，美、不美，以及各種苦澀的食物，在他們的舌根上，都會變成上等的美味，如同天上的甘露，沒有不好吃的。如果用舌頭在大眾中演說佛法，會發出深奧美妙的聲音，能夠深入人心，使人歡喜快樂。而且諸天子、天女，釋天（Indra，帝釋天）、梵天（Brahma，大梵天）等諸天，聽到這種深奧美妙的聲音，以及所演說的言論次第，都會前來聽法。還有諸龍、龍女，夜叉（Yaksa，一種鬼神）、夜叉女，乾闥婆（Gandharva，天上的樂神）、乾闥婆女，阿修羅（Asura，一種好戰的神）、阿修羅女，迦樓羅（Garuda，金翅鳥神）、迦樓羅女，緊那羅（Kinnara，天上的歌神）、緊那羅女，摩睺羅伽（Mahoraga，大蟒神）、摩睺羅伽女，爲了聽法，都會前來親近、恭敬、供養。以及比丘、比丘尼，優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），國王、王子、群臣、眷屬，小轉輪王（Cakravartin，擁有輪寶的理想君主）、大轉輪王、七寶千子內外眷屬，乘坐他們的宮殿，都一起前來。
【English Translation】 English version From the Subhakrtsna heavens (Pure Radiance, the third dhyana heaven in the realm of form) up to the Akanistha heavens (the highest heaven in the realm of form), at the time of their first birth or passing away, one can know through the sense of smell. All you monks, constantly diligent in the Dharma, whether sitting in meditation, walking, reciting the scriptures, or under the trees, focused in meditation, those who uphold the scriptures, upon smelling the fragrance, can know their location. Bodhisattvas with firm resolve, whether in meditation, reciting, or expounding the Dharma, can know through the sense of smell. The World Honored Ones (Buddhas) in all places, revered by all, teach the Dharma out of compassion for beings, and can be known through the sense of smell. Beings before the Buddha, hearing the scriptures, rejoice, and practice according to the Dharma, and can be known through the sense of smell. Even if one has not attained the Bodhisattva stage, and has not developed the nose of non-outflow (wisdom that cuts off afflictions), those who uphold the scriptures can first obtain this characteristic of the nose. Furthermore, constantly diligent one! If good men or good women receive and uphold this sutra, whether reading, reciting, explaining, or writing it, they will obtain twelve hundred merits of the tongue. Whether good or bad, beautiful or not beautiful, and all bitter or astringent things, upon their tongue, will transform into the finest flavors, like heavenly nectar, with nothing unpalatable. If they use their tongue to expound the Dharma in the assembly, they will produce profound and wonderful sounds that can enter the hearts of others, causing them to rejoice and be happy. Moreover, the gods and goddesses, Indra, Brahma, and all the gods, upon hearing these profound and wonderful sounds, and the order of their discourse, will all come to listen. And the dragons, dragonesses, yakshas, yakshinis, gandharvas, gandharvis, asuras, asuris, garudas, garudinis, kinnaras, kinnaris, mahoragas, mahoragis, all come to draw near, respect, and make offerings for the sake of hearing the Dharma. And the monks, nuns, upasakas, upasikas, kings, princes, ministers, and their retinues, the small Cakravartin kings, the great Cakravartin kings, their seven treasures, their thousand sons, and their inner and outer retinues, riding in their palaces, all come together.
來聽法，以是菩薩善說法故。婆羅門、居士、國內人民、盡其形壽，隨侍供養。又諸聲聞、辟支佛、菩薩、諸佛，常樂見之。是人所在方面，諸佛皆向其處說法，悉能受持一切佛法，又能出於深妙法音。」
爾時世尊欲重宣此義，而說偈言：
「是人舌根凈， 終不受惡味， 其有所食啖， 悉皆成甘露。 以深凈妙聲， 于大眾說法， 以諸因緣喻， 引導眾生心， 聞者皆歡喜， 設諸上供養。 諸天龍夜叉， 及阿修羅等， 皆以恭敬心， 而共來聽法， 是說法之人， 若欲以妙音， 遍滿三千界， 隨意即能至。 大小轉輪王， 及千子眷屬， 合掌恭敬心， 常來聽受法。 諸天龍夜叉、 羅剎毗舍阇， 亦以歡喜心， 常樂來供養。 梵天王魔王， 自在大自在， 如是諸天眾， 常來至其所。 諸佛及弟子， 聞其說法音， 常念而守護， 或時為現身。
「複次，常精進！若善男子、善女人，受持是經，若讀、若誦，若解說、若書寫，得八百身功德。得清凈身、如凈琉璃，眾生喜見。其身凈故，三千大千世界眾生，生時、死時，上下、好醜，生善處、惡處，悉于中現。及鐵圍山、大鐵圍山、彌樓山、摩訶彌樓
【現代漢語翻譯】 現代漢語譯本 來聽聞佛法，因為這位菩薩善於說法。婆羅門（古印度祭司階層）、居士（在家信徒）、國內人民，都在他們的一生中，侍奉供養這位菩薩。而且，所有的聲聞（聽聞佛陀教誨而修行的人）、辟支佛（獨自覺悟的人）、菩薩（發願救度眾生的人）、諸佛，都樂於見到這位菩薩。這位菩薩所在的地方，諸佛都會面向那裡說法，他能夠完全接受並保持一切佛法，並且能夠發出深奧微妙的法音。 那時，世尊想要再次宣說這個道理，就說了偈語： 『這個人舌根清凈，最終不會嚐到惡味，他所吃的東西，都會變成甘露。他用深沉清凈微妙的聲音，在大眾中說法，用各種因緣譬喻，引導眾生的心，聽聞的人都歡喜，並設定各種上等的供養。諸天、龍、夜叉（一種鬼神）、以及阿修羅（一種好戰的神）等，都以恭敬的心，一起來聽聞佛法。這位說法的人，如果想要用美妙的聲音，遍滿三千大千世界，可以隨意做到。大轉輪王（統治世界的理想君主）和小轉輪王，以及他們的千子眷屬，都雙手合十，以恭敬的心，常常來聽受佛法。諸天、龍、夜叉、羅剎（惡鬼）、毗舍阇（食人鬼），也以歡喜的心，常常樂於來供養。梵天王（色界天的統治者）、魔王（障礙修行的惡神）、自在天（欲界天的統治者）、大自在天（色界天的統治者），這些天眾，常常來到他所在的地方。諸佛以及他們的弟子，聽到他說法的聲音，常常思念並守護他，有時會為他顯現身形。 『此外，常精進！如果善男子、善女人，受持這部經，無論是讀、誦、解說、還是書寫，都能獲得八百種身體的功德。得到清凈的身體，像清凈的琉璃一樣，眾生都喜歡見到。因為他的身體清凈，三千大千世界的眾生，出生時、死亡時，高低、美醜，生於善處、惡處，都會在他的身體中顯現。以及鐵圍山（環繞世界的山）、大鐵圍山（更大的環繞世界的山）、彌樓山（須彌山，世界的中心）、摩訶彌樓（更大的須彌山）'
【English Translation】 English version Come to hear the Dharma, because this Bodhisattva is good at expounding the Dharma. Brahmins (the priestly class in ancient India), lay practitioners, and the people of the country, throughout their lives, attend to and make offerings to this Bodhisattva. Moreover, all Shravakas (those who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (those who vow to save all beings), and Buddhas, are happy to see this Bodhisattva. Wherever this Bodhisattva is, the Buddhas will face that direction to expound the Dharma, and he can fully receive and maintain all the Buddha's teachings, and can emit profound and subtle Dharma sounds. At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'This person's tongue root is pure, and will ultimately not taste evil flavors; whatever he eats, all becomes nectar. With a deep, pure, and subtle voice, he expounds the Dharma in the assembly, using various causes and conditions as metaphors to guide the minds of sentient beings. Those who hear are all delighted and make various supreme offerings. Devas, dragons, Yakshas (a type of ghost), and Asuras (a type of warring god), all come to hear the Dharma with respectful hearts. This person who expounds the Dharma, if he wishes to fill the three thousand great thousand worlds with his wonderful voice, can do so at will. Great Wheel-Turning Kings (ideal monarchs who rule the world) and small Wheel-Turning Kings, along with their thousand sons and retinues, all fold their palms and come to listen to and receive the Dharma with respectful hearts. Devas, dragons, Yakshas, Rakshasas (evil ghosts), and Pisachas (flesh-eating ghosts), also come to make offerings with joyful hearts. Brahma Kings (rulers of the Form Realm), Mara Kings (evil gods who obstruct practice), Ishvara (ruler of the Desire Realm), and Mahā-Ishvara (ruler of the Form Realm), these heavenly beings, often come to where he is. The Buddhas and their disciples, hearing the sound of his Dharma, often remember and protect him, and sometimes manifest their forms for him.' 'Furthermore, Constant Diligence! If a good man or good woman receives and upholds this Sutra, whether by reading, reciting, explaining, or writing it, they will obtain eight hundred merits of the body. They will obtain a pure body, like pure crystal, which all beings will be happy to see. Because their body is pure, the beings of the three thousand great thousand worlds, at the time of birth and death, high and low, beautiful and ugly, born in good places and bad places, will all appear in their body. And the Iron Mountain (a mountain that surrounds the world), the Great Iron Mountain (a larger mountain that surrounds the world), Mount Meru (Mount Sumeru, the center of the world), and Maha-Meru (a larger Mount Sumeru)'
山等諸山，及其中眾生，悉于中現。下至阿鼻地獄，上至有頂，所有及眾生，悉于中現。若聲聞、辟支佛、菩薩、諸佛、說法，皆于身中現其色像。」
爾時世尊欲重宣此義，而說偈言：
「若持法花者， 其身甚清凈， 如彼凈琉璃， 眾生皆喜見。 又如凈明鏡， 悉見諸色像， 菩薩于凈身， 皆見世所有， 唯獨自明瞭， 餘人所不見。 三千世界中， 一切諸群萌， 天人阿修羅、 地獄鬼畜生， 如是諸色像， 皆于身中現。 諸天等宮殿， 乃至於有頂， 鐵圍及彌樓、 摩訶彌樓山， 諸大海水等， 皆于身中現。 諸佛及聲聞， 佛子菩薩等， 若獨若在眾， 說法悉皆現。 雖未得無漏， 法性之妙身， 以清凈常體， 一切于中現。
「複次，常精進！若善男子、善女人，如來滅后、受持是經，若讀、若誦、若解說、若書寫，得千二百意功德。以是清凈意根，乃至聞一偈一句，通達無量無邊之義，解是義已，能演說一句一偈至於一月、四月乃至一歲，諸所說法，隨其義趣，皆與實相不相違背。若說俗間經書、治世語言、資生業等，皆順正法。三千大千世界六趣眾生，心之所行、心所動作、心所戲論，皆悉知之。雖
【現代漢語翻譯】 現代漢語譯本 山脈等所有山脈，以及其中的眾生，都全部在其中顯現。下至阿鼻地獄（Avici hell，佛教中最底層的地獄），上至有頂天（Akanistha，色界天的最高層），所有的一切以及眾生，都全部在其中顯現。如果聲聞（Sravaka，聽聞佛陀教誨而得道者）、辟支佛（Pratyekabuddha，不需佛陀教導，自行悟道者）、菩薩（Bodhisattva，發願救度眾生的覺悟者）、諸佛（Buddha，已證悟的覺者）說法，都可以在自身中顯現他們的形象。
這時，世尊想要再次宣說這個道理，就說了偈語：
『如果受持《法華經》的人，他的身體非常清凈，就像那清澈的琉璃一樣，眾生都喜歡見到他。又像明亮的鏡子，能夠照見所有的形象，菩薩在清凈的身體中，能夠看到世間所有的一切，只有自己明白，其他人看不到。在三千大千世界中，一切的眾生，包括天人、阿修羅（Asura，一種好戰的神）、地獄、餓鬼、畜生，這些所有的形象，都可以在身體中顯現。諸天的宮殿，乃至有頂天，鐵圍山（Cakravada，環繞世界的山脈）和須彌山（Sumeru，世界的中心山），大須彌山（Mahameru，須彌山的別稱），以及諸大海水等，都可以在身體中顯現。諸佛以及聲聞，佛子菩薩等，無論是獨自一人還是在眾人之中，說法的情景都全部顯現。雖然還沒有證得無漏（Anasrava，沒有煩惱的境界），法性（Dharmata，諸法實相）的微妙之身，但憑藉清凈的常體，一切都可以在其中顯現。
『還有，常精進（Sadaprarudita，菩薩名）！如果善男子、善女人，在如來滅度之後，受持這部經，無論是讀誦、解說還是書寫，都能獲得一千二百種意功德。憑藉這清凈的意根，乃至聽到一偈一句，就能通達無量無邊的意義，理解這些意義之後，能夠演說一句一偈，甚至一個月、四個月乃至一年，所說的法，都隨著其意義，與實相（Tathata，諸法的真實狀態）不相違背。如果說世俗間的經書、治理世間的語言、謀生等，都符合正法。三千大千世界六道眾生（天、人、阿修羅、地獄、餓鬼、畜生）的心之所想、心之所動、心之所戲論，都能全部知曉。雖然
【English Translation】 English version All mountains, including Mount Sumeru and others, and the beings within them, all appear within it. Down to the Avici hell (the lowest hell in Buddhism), and up to the Akanistha heaven (the highest heaven in the Form Realm), all that exists and all beings appear within it. If Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), Bodhisattvas (those who seek enlightenment for the sake of all beings), and Buddhas (enlightened ones) preach the Dharma, their forms can all appear within one's own body.
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'If one upholds the Lotus Sutra, their body is exceedingly pure, like pure crystal, pleasing to all beings who see it. It is also like a clear mirror, reflecting all forms and images. In a pure body, a Bodhisattva sees all that exists in the world, understanding it alone, unseen by others. In the three thousand great thousand worlds, all living beings, including gods, humans, Asuras (a type of demigod), hell beings, ghosts, and animals, all these forms appear within the body. The palaces of the gods, even up to the Akanistha heaven, the Iron Mountain Range (a mountain range surrounding the world), Mount Sumeru (the central mountain of the world), Mount Mahameru (another name for Mount Sumeru), and all the great oceans, all appear within the body. Buddhas and Sravakas, Buddha's disciples, Bodhisattvas, whether alone or in a crowd, their preaching is all visible. Although one has not yet attained the undefiled (Anasrava) and wondrous body of Dharma-nature (Dharmata), with a pure and constant body, all things appear within it.'
'Furthermore, Sadaprarudita! If good men or good women, after the Tathagata's (Buddha's) passing, receive and uphold this Sutra, whether by reading, reciting, explaining, or writing it, they will gain twelve hundred merits of the mind. With this pure mind-root, even upon hearing a single verse or phrase, they will understand immeasurable and boundless meanings. Having understood these meanings, they can expound on a single verse or phrase for a month, four months, or even a year. All that they preach, according to its meaning, will not contradict the true reality (Tathata). If they speak of worldly scriptures, worldly affairs, or means of livelihood, all will be in accordance with the true Dharma. They will know all the thoughts, actions, and mental activities of the beings in the six realms (gods, humans, Asuras, hell beings, ghosts, and animals) of the three thousand great thousand worlds. Although
未得無漏智慧，而其意根、清凈如此。是人有所思惟、籌量、言說，皆是佛法，無不真實，亦是先佛經中所說。」
爾時世尊欲重宣此義，而說偈言：
「是人意清凈， 明利無穢濁， 以此妙意根， 知上中下法， 乃至聞一偈， 通達無量義， 次第如法說， 月四月至歲。 是世界內外， 一切諸眾生， 若天龍及人、 夜叉鬼神等， 其在六趣中， 所念若干種， 持法花之報， 一時皆悉知。 十方無數佛， 百福莊嚴相， 為眾生說法， 悉聞能受持。 思惟無量義， 說法亦無量， 終始不忘錯， 以持法華故。 悉知諸法相， 隨義識次第， 達名字語言， 如所知演說。 此人有所說， 皆是先佛法， 以演此法故， 于眾無所畏。 持法花經者， 意根凈若斯， 雖未得無漏， 先有如是相。 是人持此經， 安住希有地， 為一切眾生， 歡喜而愛敬。 能以千萬種， 善巧之語言， 分別而說法， 持法花經故。」
妙法蓮華經常不輕菩薩品第二十
爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪
【現代漢語翻譯】 現代漢語譯本 即使尚未獲得無漏智慧（無漏：佛教術語，指斷絕煩惱，不再受輪迴之苦的智慧），此人的意根（意根：佛教術語，指意識的根本）也如此清凈。此人所思所想、所籌劃、所言說，皆是佛法，無不真實，也與過去諸佛所說的經典相符。 這時，世尊爲了重申此義，說了以下偈頌： 『此人心意清凈，明澈銳利，沒有污穢雜染，憑藉這微妙的意根，能知曉上、中、下等各種佛法，乃至聽聞一句偈頌，就能通達無量義理，能按次第如法宣說，從一個月到四個月，甚至到一年。這個世界內外，一切眾生，無論是天龍（天龍：佛教中的護法神）還是人，夜叉（夜叉：佛教中的一種鬼神）鬼神等，在六道輪迴（六道：佛教認為眾生輪迴的六種去處）中所想的各種念頭，持誦《法華經》的人都能一時全部知曉。十方無數的佛，以百福莊嚴的相貌，為眾生說法，持誦《法華經》的人都能聽聞並接受奉持。思惟無量義理，說法也無量無邊，始終不會忘記或出錯，這是因為持誦《法華經》的緣故。完全知曉諸法的實相，能隨順義理辨識次第，通達名字語言，如所知般演說。此人所說的一切，都是過去諸佛所說的佛法，因為演說此法的緣故，在眾人面前毫無畏懼。持誦《法華經》的人，意根清凈如此，即使尚未獲得無漏智慧，也先有這樣的徵兆。此人持誦此經，安住于稀有之地，為一切眾生所歡喜愛敬。能以千萬種善巧的語言，分別解說佛法，這都是因為持誦《法華經》的緣故。』 《妙法蓮華經·常不輕菩薩品》第二十 這時，佛告訴得大勢菩薩摩訶薩（得大勢菩薩摩訶薩：佛教中的大菩薩）說：『你現在應當知道！如果比丘（比丘：佛教出家男眾）、比丘尼（比丘尼：佛教出家女眾）、優婆塞（優婆塞：佛教在家男眾）、優婆夷（優婆夷：佛教在家女眾）持誦《法華經》，如果有人惡語謾罵、誹謗，會獲大罪。』
【English Translation】 English version Even without attaining the wisdom free from outflows (anāsrava-jñāna, referring to wisdom that cuts off afflictions and ends the cycle of rebirth), the root of their mind (manas-indriya, the faculty of mind) is so pure. Whatever this person thinks, plans, or speaks is all Dharma, without any falsehood, and it aligns with the scriptures spoken by past Buddhas. At that time, the World-Honored One, wishing to reiterate this meaning, spoke the following verses: 『This person』s mind is pure, clear, and sharp, without any defilement or turbidity. With this wondrous root of mind, they can understand the superior, middling, and inferior Dharmas. Even upon hearing a single verse, they can comprehend immeasurable meanings. They can explain them in order and according to the Dharma, from one month to four months, even up to a year. Within and without this world, all sentient beings, whether they are gods (deva) or dragons (nāga), humans, yakshas (a type of spirit), or ghosts, whatever thoughts they have in the six realms of existence (gati), those who uphold the Lotus Sutra can know them all at once. The countless Buddhas of the ten directions, with their forms adorned with a hundred blessings, preach the Dharma to sentient beings, and those who uphold the Lotus Sutra can hear and accept it. They contemplate immeasurable meanings, and their teachings are also immeasurable. They never forget or make mistakes, because they uphold the Lotus Sutra. They fully understand the true nature of all dharmas, discern the order according to their meanings, and comprehend names and languages, explaining them as they know them. Whatever this person speaks is all the Dharma of past Buddhas. Because they expound this Dharma, they have no fear in the assembly. Those who uphold the Lotus Sutra have such a pure root of mind. Even without attaining the wisdom free from outflows, they already have these signs. This person, upholding this sutra, dwells in a rare and precious state, and is loved and respected by all sentient beings. They can use thousands of skillful means of language to explain the Dharma, all because they uphold the Lotus Sutra.』 The Lotus Sutra, Chapter 20, Bodhisattva Never Disparaging At that time, the Buddha said to the Bodhisattva Mahāsattva Great Strength: 『You should know now! If a bhikṣu (monk), bhikṣuṇī (nun), upāsaka (male lay follower), or upāsikā (female lay follower) upholds the Lotus Sutra, and if someone uses harsh words, curses, or slanders them, they will incur great offenses.』
報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清凈。
「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名大成。其威音王佛，于彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。
「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。
「最初威音王如來既已滅度，正法滅后，于像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜
【現代漢語翻譯】 現代漢語譯本：如前所述，其所獲得的功德，也如之前所說，能使眼、耳、鼻、舌、身、意六根清凈。 得大勢菩薩！在過去無量無邊不可思議阿僧祇劫（極長的時間單位）之前，有一尊佛名為威音王如來（佛的稱號）、應供（值得供養）、正遍知（完全正確的覺悟）、明行足（智慧和行為圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受人尊敬的人）。當時的劫名為離衰，國名為大成。這位威音王佛，在那世間，為天、人、阿修羅（非天神）說法，為求聲聞（聽聞佛法而修行）者，說應四諦法（苦、集、滅、道），使他們脫離生老病死，最終達到涅槃（解脫）；為求辟支佛（獨自覺悟者）者，說應十二因緣法（生命輪迴的十二個環節）；為諸菩薩（追求覺悟的修行者），因阿耨多羅三藐三菩提（無上正等正覺），說應六波羅蜜法（佈施、持戒、忍辱、精進、禪定、智慧），使他們最終獲得佛的智慧。 得大勢菩薩！這位威音王佛的壽命有四十萬億那由他（極大的數字）恒河沙劫（如恒河沙粒般多的劫數）；正法住世的劫數，如一個閻浮提（我們所居住的世界）的微塵；像法住世的劫數，如四個天下的微塵。這位佛饒益眾生之後，然後才入滅。正法、像法滅盡之後，在這個國土上又有一尊佛出世，也號為威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。像這樣次第出現有二萬億佛，都使用同一個名號。 最初的威音王如來滅度，正法滅后，在像法時期，增上慢（自以為是）的比丘（出家男眾）有很大的勢力。當時有一位菩薩比丘，名叫常不輕。得大勢菩薩！因為什麼因緣他被稱為常不輕呢？這位比丘，凡是見到——無論是比丘、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）——都全部禮拜讚歎，並且說：『我深深地尊敬你們，不敢輕慢。為什麼呢？因為你們都在修行菩薩道，將來都會成佛。』而這位比丘，不專門讀誦經典，只是行禮拜。
【English Translation】 English version: As previously stated, the merits obtained are as previously described, resulting in the purification of the six senses: eyes, ears, nose, tongue, body, and mind. Great Strength Bodhisattva! In the immeasurable, boundless, inconceivable asamkhya (an extremely long period of time) kalpas (eons) of the distant past, there was a Buddha named King Wonderful Sound Tathagata (Buddha's title), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone to Nirvana), Lokavid (knower of the world), Anuttara (supreme), Purushadamyasarathi (tamer of men), Shastadeva-manushyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World Honored One). The kalpa was named 'Free from Decay,' and the country was named 'Great Accomplishment.' This King Wonderful Sound Buddha, in that world, preached the Dharma to gods, humans, and asuras (demigods). For those seeking Sravakas (hearers of the Dharma), he taught the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to cessation), enabling them to transcend birth, old age, sickness, and death, and ultimately attain Nirvana (liberation). For those seeking Pratyekabuddhas (solitary realizers), he taught the Twelve Links of Dependent Origination (the twelve links of the cycle of life). For all Bodhisattvas (beings seeking enlightenment), he taught the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) in relation to Anuttara-samyak-sambodhi (supreme perfect enlightenment), enabling them to ultimately attain the wisdom of a Buddha. Great Strength Bodhisattva! The lifespan of this King Wonderful Sound Buddha was forty hundred thousand trillion nayutas (extremely large numbers) of Ganges River sand kalpas (eons as numerous as grains of sand in the Ganges River). The duration of the True Dharma's presence in the world was like the dust of one Jambudvipa (the world we inhabit), and the duration of the Semblance Dharma's presence was like the dust of four continents. After this Buddha had benefited all beings, he then entered Parinirvana (final liberation). After the True Dharma and Semblance Dharma had perished, another Buddha appeared in this land, also named King Wonderful Sound Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastadeva-manushyanam, Buddha, Bhagavan. In this way, there were two hundred trillion Buddhas appearing in succession, all with the same name. After the first King Wonderful Sound Tathagata had entered Parinirvana, and after the True Dharma had perished, during the Semblance Dharma period, arrogant Bhikshus (monks) with inflated egos held great power. At that time, there was a Bodhisattva Bhikshu named Never Disparaging. Great Strength Bodhisattva! For what reason was he named Never Disparaging? This Bhikshu, whenever he saw—whether Bhikshus, Bhikshunis (nuns), Upasakas (laymen), or Upasikas (laywomen)—would always bow down and praise them, saying: 'I deeply respect you, and dare not disparage you. Why? Because you are all practicing the Bodhisattva path, and will all become Buddhas in the future.' This Bhikshu did not specialize in reciting scriptures, but only practiced bowing.
，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚、心不凈者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。是比丘臨欲終時，于虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清凈、耳鼻舌身意根清凈。得是六根清凈已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，于其法中，說是法華經。以是因緣，復值二千億佛，同號云自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清凈，耳、鼻、舌、身、意諸根清凈，於四眾中說法，心無所畏。
「得大勢！是
【現代漢語翻譯】 現代漢語譯本：乃至遠遠看見四眾（比丘、比丘尼、優婆塞、優婆夷），也仍然前去禮拜讚歎，並說：『我不敢輕視你們，你們都將成佛。』四眾之中，有的人心生嗔恨、心不清凈，惡語謾罵說：『這個無知的比丘從哪裡來的？竟然自稱：「我不輕視你們。」還給我們授記，說我們將來會成佛。我們不需要這種虛妄的授記。』這樣經過多年，他常常被謾罵，卻不生嗔恨，總是說：『你們都將成佛。』當他說這些話時，人們有時會用棍棒、瓦片、石頭打他，他就避開走遠，仍然高聲唱道：『我不敢輕視你們，你們都將成佛。』因為他經常說這些話，那些增上慢的比丘、比丘尼、優婆塞、優婆夷就稱他為常不輕（菩薩名）。這個比丘臨終時，在虛空中，完全聽到了威音王佛（佛名）先前所說的《法華經》的二十千萬億偈，全部都能接受並持誦，立刻就獲得了像前面所說的眼根清凈、耳鼻舌身意根清凈。得到這六根清凈后，又增加了二百萬億那由他（數量單位）歲的壽命，廣泛地為人宣說這部《法華經》。當時那些增上慢的四眾——比丘、比丘尼、優婆塞、優婆夷——曾經輕視這個人，給他起了常不輕這個名字的人，看到他獲得了大神通力、樂說辯才、大善寂力，聽到他所說的法，都信服並跟隨他。這位菩薩又教化了千萬億眾生，使他們安住于阿耨多羅三藐三菩提（無上正等正覺）。他命終之後，又遇到了二千億佛，這些佛都號為日月燈明（佛名），在這些佛的教法中，宣說這部《法華經》。因為這個因緣，他又遇到了二千億佛，都號為云自在燈王（佛名），在這些佛的教法中，受持讀誦，為四眾宣說這部經典，因此得到了常眼清凈，耳、鼻、舌、身、意諸根清凈，在四眾中說法，心中無所畏懼。 『得大勢（菩薩名）！是』
【English Translation】 English version: Even when he saw the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) from afar, he would still go to them, bowing and praising them, saying: 『I dare not despise you, for you will all become Buddhas.』 Among the four assemblies, some would become angry and impure in mind, and would revile him with harsh words, saying: 『Where did this ignorant bhikshu come from? He claims, 「I do not despise you,」 and yet he gives us a prophecy that we will become Buddhas. We do not need such false prophecies.』 In this way, he was often reviled for many years, but he did not become angry. He would always say: 『You will all become Buddhas.』 When he said these words, people would sometimes strike him with sticks, tiles, and stones. He would avoid them and go far away, still loudly proclaiming: 『I dare not despise you, for you will all become Buddhas.』 Because he often said these words, the arrogant bhikshus, bhikshunis, upasakas, and upasikas called him Never-Disparaging (a Bodhisattva's name). When this bhikshu was about to die, in the empty sky, he completely heard the twenty thousand million billion verses of the Lotus Sutra that had been previously spoken by King Awesome Sound Buddha (a Buddha's name). He was able to receive and uphold them all, and he immediately obtained the purity of the eye faculty, as mentioned before, as well as the purity of the ear, nose, tongue, body, and mind faculties. Having obtained these six faculties of purity, he further increased his lifespan by two hundred million billion nayutas (a unit of number) of years, and widely proclaimed this Lotus Sutra to others. At that time, the arrogant four assemblies—bhikshus, bhikshunis, upasakas, and upasikas—who had despised this person and given him the name Never-Disparaging, saw that he had obtained great spiritual powers, the power of eloquent speech, and the power of great peacefulness. Hearing what he said, they all believed and followed him. This Bodhisattva then transformed millions of billions of beings, causing them to abide in Anuttara-samyak-sambodhi (supreme perfect enlightenment). After his life ended, he encountered two thousand billion Buddhas, all named Sun Moon Light (a Buddha's name), and in their teachings, he proclaimed this Lotus Sutra. Because of this cause and condition, he again encountered two thousand billion Buddhas, all named Cloud Freedom Light King (a Buddha's name). In the teachings of these Buddhas, he received, upheld, read, and recited, and proclaimed this sutra to the four assemblies. Therefore, he obtained the purity of the constant eye, and the purity of the ear, nose, tongue, body, and mind faculties. He spoke the Dharma among the four assemblies without any fear. 『Great Strength (a Bodhisattva's name)! This』
常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦于諸佛法中說是經典，功德成就，當得作佛。
「得大勢！于意云何？爾時常不輕菩薩豈異人乎？則我身是。若我于宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我于先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。
「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫于阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。
「得大勢，于汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆于阿耨多羅三藐三菩提不退轉者是。
「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，于如來滅后，常應受持、讀誦、解說、書寫是經。」
爾時世尊欲重宣此義，而說偈言：
「過去有佛， 號威音王， 神智無量， 將導一切， 天人龍神， 所共供養。 是佛滅后， 法欲盡時， 有一菩薩， 名常不輕。 時諸四眾，
【現代漢語翻譯】 現代漢語譯本：常不輕菩薩摩訶薩（Mahasattva，偉大的菩薩），供養了這樣眾多的佛，恭敬、尊重、讚歎他們，種下了各種善根。之後又遇到千萬億佛，也在諸佛的教法中宣說這部經典，功德圓滿成就，應當成佛。 『得大勢（Mahasthamaprapta，菩薩名）！你認為如何？那時的常不輕菩薩難道是別人嗎？就是我自身。如果我過去世沒有受持讀誦這部經典、為他人宣說，就不能快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我因為在過去的佛那裡，受持讀誦這部經典、為他人宣說，所以快速證得了阿耨多羅三藐三菩提。 『得大勢！那時四眾——比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）——因為嗔恨輕賤我，所以在二百億劫中常常遇不到佛、聽不到佛法、見不到僧眾，在千劫中於阿鼻地獄（Avici，無間地獄）遭受巨大的苦惱。結束這些罪業后，又遇到常不輕菩薩，被教化而證得阿耨多羅三藐三菩提。 『得大勢，你認為如何？那時常常輕視這位菩薩的四眾，難道是別人嗎？現在這法會中的跋陀婆羅（Bhadra-pala）等五百位菩薩、師子月（Simha-candra）等五百位比丘、尼思佛（Nis-buddha）等五百位優婆塞，都是在阿耨多羅三藐三菩提上不退轉的人。 『得大勢！應當知道這部《法華經》，對諸位菩薩摩訶薩有極大的利益，能夠使他們證得阿耨多羅三藐三菩提。因此，諸位菩薩摩訶薩，在如來滅度之後，應當常常受持、讀誦、解說、書寫這部經典。』 當時，世尊爲了重申這個道理，而說了偈頌： 『過去有佛，名為威音王（Veyin-raja），神智無量，將導一切，天人龍神，共同供養。這佛滅度后，佛法將要衰敗時，有一位菩薩，名為常不輕。當時四眾，'
【English Translation】 English version: The Bodhisattva Mahasattva Sadāparibhūta, having made offerings to such a multitude of Buddhas, respectfully honored and praised them, and planted various roots of goodness. Afterwards, he again encountered countless millions of Buddhas, and also within the Dharma of those Buddhas, he expounded this Sutra. Having perfected his merits, he shall attain Buddhahood. 'Mahasthamaprapta! What do you think? Was the Bodhisattva Sadāparibhūta of that time someone other than myself? It was I myself. If in my past lives I had not received, upheld, read, recited, and expounded this Sutra for others, I would not have been able to quickly attain Anuttara-samyak-sambodhi. Because I received, upheld, read, recited, and expounded this Sutra for others in the presence of past Buddhas, I quickly attained Anuttara-samyak-sambodhi. 'Mahasthamaprapta! At that time, the four assemblies—bhikshus, bhikshunis, upasakas, and upasikas—because of their anger and contempt towards me, for two hundred billion kalpas, they did not encounter a Buddha, did not hear the Dharma, and did not see the Sangha. For a thousand kalpas, they suffered great torment in the Avici hell. Having exhausted these sins, they again encountered the Bodhisattva Sadāparibhūta, and were taught and led to Anuttara-samyak-sambodhi. 'Mahasthamaprapta, what do you think? Were the four assemblies who constantly despised that Bodhisattva at that time someone other than those present now? The five hundred Bodhisattvas such as Bhadra-pala, the five hundred bhikshus such as Simha-candra, and the five hundred upasakas such as Nis-buddha in this assembly, all are those who are non-retrogressing in Anuttara-samyak-sambodhi. 'Mahasthamaprapta! You should know that this Lotus Sutra greatly benefits all Bodhisattva Mahasattvas, enabling them to reach Anuttara-samyak-sambodhi. Therefore, all Bodhisattva Mahasattvas, after the Tathagata's Parinirvana, should constantly receive, uphold, read, recite, explain, and write this Sutra.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'In the past there was a Buddha, named Veyin-raja, whose divine wisdom was immeasurable, who guided all, gods, humans, and dragons, who were all making offerings. After this Buddha's Parinirvana, when the Dharma was about to decline, there was a Bodhisattva, named Sadāparibhūta. At that time, the four assemblies,'
計著於法。 不輕菩薩， 往到其所， 而語之言： 『我不輕汝， 汝等行道， 皆當作佛。』 諸人聞已， 輕毀罵詈； 不輕菩薩， 能忍受之。 其罪畢已， 臨命終時， 得聞此經， 六根清凈。 神通力故， 增益壽命， 復為諸人， 廣說是經。 諸著法眾， 皆蒙菩薩， 教化成就， 令住佛道。 不輕命終， 值無數佛， 說是經故， 得無量福， 漸具功德， 疾成佛道。 彼時不輕， 則我身是。 時四部眾， 著法之者， 聞不輕言： 『汝當作佛。』 以是因緣， 值無數佛。 此會菩薩， 五百之眾， 並及四部， 清信士女， 今於我前， 聽法者是。 我於前世， 勸是諸人， 聽受斯經， 第一之法。 開示教人， 令住涅槃， 世世受持， 如是經典。 億億萬劫， 至不可議， 時乃得聞， 是法華經。 億億萬劫， 至不可議， 諸佛世尊、 時說是經。 是故行者， 于佛滅后， 聞如是經， 勿生疑惑。 應當一心、 廣說此經， 世世值佛， 疾成佛道。」
妙法蓮華經如來神力品第二十一
爾時，千世界
【現代漢語翻譯】 現代漢語譯本 執著於法的人。 常不輕菩薩（Sadāparibhūta）不輕視任何菩薩，走到他們那裡，對他們說： 『我不輕視你們，你們修行佛道，將來都會成佛。』 那些人聽了之後，輕視、譭謗、謾罵他；常不輕菩薩能夠忍受這些。 當他們的罪業消盡，臨終時，能夠聽到這部經，六根清凈。 因為神通力的緣故，壽命增長，又為眾人廣泛宣說這部經。 所有執著於法的人，都蒙受常不輕菩薩的教化而成就，使他們安住于佛道。 常不輕菩薩命終之後，值遇無數的佛，因為宣說這部經的緣故，得到無量的福報，逐漸具足功德，迅速成就佛道。 那時的常不輕菩薩，就是我（釋迦牟尼佛）自身。 當時四部大眾中，執著於法的人，聽到常不輕菩薩說：『你將來會成佛。』因為這個因緣，值遇了無數的佛。 這次法會中的菩薩，五百之眾，以及四部弟子，清信士女，現在在我面前聽法的這些人就是。 我在前世，勸這些人們，聽受這部經，這第一的妙法。 開示教導他們，使他們安住于涅槃，世世代代受持這樣的經典。 億億萬劫，乃至不可思議的時間，才能聽到這部《法華經》。 億億萬劫，乃至不可思議的時間，諸佛世尊才宣說這部經。 所以修行的人，在佛滅度之後，聽到這樣的經，不要產生疑惑。 應當一心一意，廣泛宣說這部經，世世代代值遇佛，迅速成就佛道。」
《妙法蓮華經·如來神力品》第二十一
那時，千世界
【English Translation】 English version Those who are attached to the Dharma. The Bodhisattva Sadāparibhūta (Never Disparaging) did not despise any Bodhisattva. He would go to them and say: 'I dare not despise you, for you all practice the Bodhi Way and will all become Buddhas.' Upon hearing this, those people would despise, slander, and revile him; but the Bodhisattva Sadāparibhūta was able to endure it. When their offenses were exhausted, at the time of their death, they were able to hear this Sutra, and their six senses became pure. Because of his spiritual powers, their lifespans increased, and they again widely proclaimed this Sutra to others. All those who were attached to the Dharma were taught and perfected by the Bodhisattva Sadāparibhūta, enabling them to dwell in the Buddha Way. After the Bodhisattva Sadāparibhūta passed away, he encountered countless Buddhas. Because he proclaimed this Sutra, he obtained immeasurable blessings, gradually accumulated merits, and quickly attained Buddhahood. The Bodhisattva Sadāparibhūta at that time was none other than myself (Shakyamuni Buddha). At that time, among the four assemblies, those who were attached to the Dharma, upon hearing the Bodhisattva Sadāparibhūta say, 'You will become a Buddha,' encountered countless Buddhas because of this cause and condition. The Bodhisattvas in this assembly, the five hundred of them, as well as the four assemblies, the pure believing men and women, who are now listening to the Dharma before me, are those people. In my past lives, I encouraged these people to listen to and receive this Sutra, this foremost wonderful Dharma. I revealed and taught them, enabling them to dwell in Nirvana, and to uphold such Sutras generation after generation. For billions upon billions of kalpas, even to an inconceivable time, one can hear this Lotus Sutra. For billions upon billions of kalpas, even to an inconceivable time, the Buddhas, the World Honored Ones, proclaim this Sutra. Therefore, practitioners, after the Buddha's Parinirvana, upon hearing such a Sutra, should not have doubts. They should wholeheartedly and widely proclaim this Sutra, encounter Buddhas generation after generation, and quickly attain Buddhahood.」
The Lotus Sutra, Chapter 21: The Spiritual Power of the Tathagatas
At that time, the thousand worlds
微塵等菩薩摩訶薩，從地踴出者，皆于佛前一心合掌，瞻仰尊顏，而白佛言：「世尊！我等於佛滅后，世尊分身所在國土滅度之處，當廣說此經。所以者何？我等亦自欲得是真凈大法，受持、讀誦、解說、書寫，而供養之。」
爾時世尊，于文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切眾前，現大神力，出廣長舌上至梵世，一切毛孔放于無量無數色光，皆悉遍照十方世界。眾寶樹下、師子座上諸佛，亦復如是，出廣長舌，放無量光。釋迦牟尼佛及寶樹下諸佛現神力時，滿百千歲，然後還攝舌相。一時謦欬、俱共彈指，是二音聲，遍至十方諸佛世界，地皆六種震動。其中眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力故，皆見此娑婆世界，無量無邊百千萬億眾寶樹下、師子座上諸佛；及見釋迦牟尼佛共多寶如來，在寶塔中、坐師子座；又見無量無邊百千萬億菩薩摩訶薩及諸四眾，恭敬圍繞釋迦牟尼佛。既見是已，皆大歡喜，得未曾有。即時諸天、于虛空中、高聲唱言：「過此無量無邊百千萬億阿僧祇世界，有國名娑婆，是中有佛名釋迦牟尼，今為諸
【現代漢語翻譯】 現代漢語譯本 從地涌出的如微塵般眾多的菩薩摩訶薩（菩薩中的大修行者），都在佛前一心合掌，瞻仰佛的尊容，然後對佛說：『世尊！我們將在佛陀滅度后，在世尊分身所在的國土滅度之處，廣泛宣說這部《法華經》。這是為什麼呢？因為我們也想得到這真實清凈的大法，受持、讀誦、解說、書寫，並以此來供養佛陀。』 這時，世尊在文殊師利（智慧第一的菩薩）等無量百千萬億位久住娑婆世界（我們所處的世界）的菩薩摩訶薩，以及諸位比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），天（天神）、龍（神獸）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等一切眾生面前，顯現大神力，伸出廣長舌頭，上至梵世（色界天頂），一切毛孔都放出無量無數的彩色光芒，全部照遍十方世界。眾寶樹下、獅子座上的諸佛，也同樣如此，伸出廣長舌頭，放出無量光芒。釋迦牟尼佛和寶樹下的諸佛顯現神力時，持續了整整一百千歲，然後才收回舌頭。同時，他們一起發出咳嗽聲，並一起彈指，這兩種聲音傳遍十方諸佛世界，大地都發生了六種震動。其中的眾生，包括天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，因為佛的神力，都看到了這個娑婆世界，無量無邊百千萬億的眾寶樹下、獅子座上的諸佛；也看到了釋迦牟尼佛和多寶如來（過去佛）在寶塔中，坐在獅子座上；還看到了無量無邊百千萬億的菩薩摩訶薩以及諸位四眾弟子，恭敬地圍繞著釋迦牟尼佛。看到這些景象后，他們都非常歡喜，得到了前所未有的體驗。這時，諸天在虛空中高聲唱道：『越過這無量無邊百千萬億阿僧祇（極大的數字）世界，有一個國土名叫娑婆，那裡有一位佛名叫釋迦牟尼，現在正在為諸位菩薩摩訶薩宣說大乘經典，這部經典名為《妙法蓮華經》，是教導菩薩的佛法，佛陀所護念的經典。』
【English Translation】 English version The Bodhisattva Mahasattvas (great beings among Bodhisattvas), as numerous as dust particles, who had sprung forth from the earth, all with one mind, joined their palms before the Buddha, gazed up at his venerable countenance, and said to the Buddha: 'World Honored One! After the Buddha's extinction, in the lands where the World Honored One's emanations have passed into extinction, we will widely proclaim this Sutra. Why is this? Because we also wish to obtain this true and pure Great Dharma, to receive, uphold, read, recite, explain, and write it, and to make offerings to it.' At that time, the World Honored One, in the presence of Manjushri (Bodhisattva of wisdom) and other countless hundreds of thousands of millions of Bodhisattva Mahasattvas who had long resided in the Saha world (our world), as well as all the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpents), and humans and non-humans, manifested great spiritual power. He extended his broad and long tongue up to the Brahma world (highest heaven), and from all his pores emitted countless and immeasurable rays of colored light, which illuminated all the ten directions. The Buddhas under the jeweled trees and on the lion thrones also did the same, extending their broad and long tongues and emitting immeasurable light. When Shakyamuni Buddha and the Buddhas under the jeweled trees manifested their spiritual powers, it lasted for a full hundred thousand years, and then they retracted their tongues. At the same time, they coughed and snapped their fingers together. These two sounds reached all the Buddha worlds in the ten directions, and the earth shook in six ways. The beings there, including Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, through the Buddha's spiritual power, all saw this Saha world, with countless and immeasurable hundreds of thousands of millions of Buddhas under jeweled trees and on lion thrones; they also saw Shakyamuni Buddha and Many Treasures Tathagata (a past Buddha) in the jeweled stupa, sitting on lion thrones; and they also saw countless and immeasurable hundreds of thousands of millions of Bodhisattva Mahasattvas and the four assemblies, respectfully surrounding Shakyamuni Buddha. Having seen this, they were all greatly delighted and had never experienced anything like it before. At that moment, the Devas in the sky loudly proclaimed: 'Beyond these countless and immeasurable hundreds of thousands of millions of Asankhyeya (immeasurable) worlds, there is a country called Saha, and in it there is a Buddha named Shakyamuni, who is now expounding the Great Vehicle Sutra for the Bodhisattva Mahasattvas. This Sutra is called the Lotus Sutra of the Wonderful Dharma, which is the Dharma for Bodhisattvas, and is the Sutra protected by the Buddha.'
菩薩摩訶薩說大乘經，名妙法蓮華，教菩薩法，佛所護念。汝等當深心隨喜，亦當禮拜供養釋迦牟尼佛。」彼諸眾生，聞虛空中聲已，合掌向娑婆世界作如是言：「南無釋迦牟尼佛！南無釋迦牟尼佛！」以種種華、香、瓔珞、幡蓋，及諸嚴身之具、珍寶妙物，皆共遙散娑婆世界。所散諸物，從十方來，譬如雲集，變成寶帳，遍覆此間諸佛之上。於時十方世界，通達無礙，如一佛土。
爾時，佛告上行等菩薩大眾：「諸佛神力如是，無量無邊、不可思議，若我以是神力，于無量無邊百千萬億阿僧祇劫，為囑累故，說此經功德，猶不能盡。以要言之，如來一切所有之法、如來一切自在神力、如來一切秘要之藏、如來一切甚深之事，皆於此經宣示顯說。是故汝等於如來滅后，應一心受持、讀誦、解說、書寫、如說修行。所在國土，若有受持、讀誦、解說、書寫、如說修行，若經卷所住之處，若於園中、若於林中、若於樹下、若於僧坊、若白衣舍、若在殿堂、若山谷曠野，是中皆應起塔供養。所以者何？當知是處、即是道場，諸佛於此得阿耨多羅三藐三菩提，諸佛於此轉於法輪，諸佛於此而般涅槃。」
爾時世尊欲重宣此義，而說偈言：
「諸佛救世者， 住于大神通， 為悅眾生故， 現無量神力，
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩宣說名為《妙法蓮華經》的大乘經典，此經教導菩薩修行之法，為諸佛所護念。你們應當以至誠之心隨喜讚歎，也應當禮拜供養釋迦牟尼佛。』那些眾生聽到虛空中的聲音后，合掌面向娑婆世界，說道：『頂禮釋迦牟尼佛！頂禮釋迦牟尼佛！』他們用各種鮮花、香、瓔珞、幡蓋，以及各種裝飾身體的物品、珍寶妙物，都從遠處散向娑婆世界。所散的這些物品，從十方而來，如同雲彩聚集，變成寶帳，遍佈覆蓋此間諸佛之上。這時，十方世界通達無礙，如同一個佛土。 這時，佛告訴上行等菩薩大眾：『諸佛的神力就是這樣，無量無邊、不可思議。如果我用這種神力，在無量無邊百千萬億阿僧祇劫（無數個大劫）的時間裡，爲了囑託你們的緣故，宣說這部經的功德，也無法說盡。總而言之，如來（佛的稱號）一切所有的法、如來一切自在的神力、如來一切秘密的寶藏、如來一切甚深的事情，都在這部經中宣示顯說。因此，你們在如來滅度之後，應當一心受持、讀誦、解說、書寫、並按照經中所說修行。在任何國土，如果有受持、讀誦、解說、書寫、並按照經中所說修行的人，或者經卷所在之處，無論是在園林中、樹林中、樹下、僧房、在家居士的住所、殿堂、山谷曠野，都應當在那裡建造佛塔供養。這是為什麼呢？應當知道，這個地方就是道場，諸佛在這裡證得阿耨多羅三藐三菩提（無上正等正覺），諸佛在這裡轉法輪，諸佛在這裡入般涅槃（佛的圓寂）。』 這時，世尊爲了再次宣說這個道理，而說偈語： 『諸佛救世者， 安住于大神通， 爲了使眾生歡喜， 展現無量神力，』
【English Translation】 English version: The Bodhisattva Mahasattvas speak the Great Vehicle Sutra, named the 'Wonderful Dharma Lotus Flower Sutra,' which teaches the Bodhisattva path and is protected and cherished by all Buddhas. You should deeply rejoice and follow with sincere hearts, and also bow down and make offerings to Shakyamuni Buddha.』 Those beings, having heard the voice in the empty space, joined their palms and faced the Saha world, saying: 『Namo Shakyamuni Buddha! Namo Shakyamuni Buddha!』 With various flowers, incense, necklaces, banners, canopies, and all kinds of adornments, precious and wonderful objects, they all scattered them from afar towards the Saha world. The scattered objects came from the ten directions, like clouds gathering, transforming into jeweled canopies, covering all the Buddhas in this realm. At that time, the ten directions of the world became unobstructed, like one Buddha land. At that time, the Buddha said to the Bodhisattva assembly, including Superior Practice: 『The divine power of the Buddhas is like this, immeasurable, boundless, and inconceivable. If I were to use this divine power, for countless, boundless, hundreds of thousands of millions of asamkhya kalpas (incalculable eons), for the sake of entrusting you, to speak of the merits of this sutra, it would still not be exhausted. In short, all the Dharma of the Tathagata (another name for Buddha), all the self-mastery divine powers of the Tathagata, all the secret treasures of the Tathagata, all the profound matters of the Tathagata, are all declared and revealed in this sutra. Therefore, after the Tathagata』s extinction, you should wholeheartedly receive, uphold, read, recite, explain, write, and practice according to what is said in the sutra. In any country, if there are those who receive, uphold, read, recite, explain, write, and practice according to what is said in the sutra, or wherever the sutra scrolls are located, whether in a garden, in a forest, under a tree, in a monastery, in a layperson』s house, in a palace, in a mountain valley, or in a wilderness, a stupa should be built there for offerings. Why is this? You should know that this place is the Bodhimanda (place of enlightenment), where the Buddhas attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), where the Buddhas turn the Dharma wheel, and where the Buddhas enter Parinirvana (final nirvana).』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『The Buddhas, saviors of the world, Abide in great divine powers, For the sake of pleasing sentient beings, They manifest immeasurable divine powers,』
舌相至梵天， 身放無數光， 為求佛道者， 現此希有事。 諸佛謦欬聲， 及彈指之聲， 周聞十方國， 地皆六種動。 以佛滅度后， 能持是經故， 諸佛皆歡喜， 現無量神力。 囑累是經故， 讚美受持者， 于無量劫中， 猶故不能盡。 是人之功德， 無邊無有窮， 如十方虛空， 不可得邊際。 能持是經者， 則為已見我， 亦見多寶佛， 及諸分身者， 又見我今日， 教化諸菩薩。 能持是經者， 令我及分身， 滅度多寶佛， 一切皆歡喜。 十方現在佛， 並過去未來， 亦見亦供養， 亦令得歡喜。 諸佛坐道場， 所得秘要法， 能持是經者， 不久亦當得。 能持是經者， 于諸法之義， 名字及言辭， 樂說無窮盡， 如風于空中， 一切無障礙。 于如來滅后， 知佛所說經， 因緣及次第， 隨義如實說， 如日月光明， 能除諸幽冥。 斯人行世間， 能滅眾生闇， 教無量菩薩， 畢竟住一乘。 是故有智者， 聞此功德利， 於我滅度后， 應受持斯經， 是人于佛道， 決定無有疑。」
妙法蓮華經囑累品第二十二
【現代漢語翻譯】 現代漢語譯本 舌頭之相延伸至梵天（色界天頂），身體放出無數的光芒，爲了尋求佛道的人，顯現出這種稀有的景象。 諸佛的咳嗽聲，以及彈指的聲音，傳遍十方世界，大地都發生六種震動。 因為在佛陀滅度后，能夠受持這部經的緣故，諸佛都感到歡喜，顯現出無量的神通力量。 因為囑託流傳這部經的緣故，讚美受持這部經的人，即使在無量劫的時間裡，也無法完全表達讚美之情。 這個人的功德，無邊無際沒有窮盡，如同十方虛空一樣，無法找到邊際。 能夠受持這部經的人，就等於已經見到我（釋迦牟尼佛），也見到多寶佛（過去佛），以及諸佛的分身。 又見到我今天，教化諸菩薩的情景。能夠受持這部經的人，能使我和我的分身，以及滅度的多寶佛，一切都感到歡喜。 十方現在諸佛，以及過去和未來的諸佛，也都能見到，也能供養，也能令他們感到歡喜。 諸佛在菩提道場，所得到的秘密重要的法，能夠受持這部經的人，不久也將能夠得到。 能夠受持這部經的人，對於諸法的意義，名字以及言辭，都能樂於宣說，無窮無盡，如同風在空中一樣，一切都沒有障礙。 在如來滅度之後，知道佛所說的經，因緣和次第，能夠隨著經義如實宣說，如同日月的光明，能夠消除一切黑暗。 這個人行走在世間，能夠滅除眾生的愚昧，教導無量的菩薩，最終安住於一佛乘。 所以有智慧的人，聽到這種功德利益，在我滅度之後，應當受持這部經，這個人對於佛道，必定不會有任何疑惑。 《妙法蓮華經·囑累品第二十二》
【English Translation】 English version The tongue extends to the Brahma heaven (the highest heaven in the realm of form), the body emits countless rays of light, for those seeking the path of Buddhahood, this rare phenomenon appears. The coughs of all Buddhas, and the sounds of their finger snaps, are heard throughout the ten directions, and the earth shakes in six ways. Because one can uphold this sutra after the Buddha's parinirvana, all Buddhas rejoice and manifest immeasurable spiritual powers. Because this sutra is entrusted to be passed on, those who uphold it are praised, and even in immeasurable kalpas, the praise cannot be fully expressed. The merits of this person are boundless and endless, like the ten directions of space, which cannot be measured. Those who can uphold this sutra are considered to have already seen me (Shakyamuni Buddha), and also seen Prabhutaratna Buddha (a past Buddha), and the Buddhas' emanations. They also see me today, teaching the Bodhisattvas. Those who can uphold this sutra make me and my emanations, as well as the parinirvana of Prabhutaratna Buddha, all rejoice. The Buddhas of the ten directions in the present, as well as those of the past and future, can also be seen, can also be offered to, and can also be made to rejoice. The secret and essential Dharma that the Buddhas attain at the Bodhi-mandala, those who can uphold this sutra will soon also attain. Those who can uphold this sutra, regarding the meaning of all dharmas, their names and words, will be happy to expound them endlessly, like the wind in the sky, without any obstruction. After the Tathagata's parinirvana, knowing the sutras spoken by the Buddha, their causes and conditions, and their order, they can expound them truthfully according to their meaning, like the light of the sun and moon, which can dispel all darkness. This person, walking in the world, can dispel the ignorance of sentient beings, teach countless Bodhisattvas, and ultimately dwell in the One Vehicle. Therefore, wise people, hearing of these merits and benefits, should uphold this sutra after my parinirvana, and this person will certainly have no doubt about the path of Buddhahood. The Lotus Sutra, Chapter 22: Entrustment
爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我于無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流佈此法，廣令增益。」如是三摩諸菩薩摩訶薩頂，而作是言：「我于無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切眾生普得聞知。所以者何？如來有大慈悲，無諸慳吝，亦無所畏，能與眾生，佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳吝。于未來世，若有善男子、善女人，信如來智慧者，當爲演說此法華經，使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來余深法中，示教利喜。汝等若能如是，則為已報諸佛之恩。」
時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身，益加恭敬，曲躬、低頭，合掌向佛，俱發聲言：「如世尊敕，當具奉行。唯然，世尊！愿不有慮。」諸菩薩摩訶薩眾，如是三反，俱發聲言：「如世尊敕，當具奉行。唯然，世尊！愿不有慮。」
爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」說是語時，十方無量分身諸佛——坐寶
【現代漢語翻譯】 現代漢語譯本： 當時，釋迦牟尼佛從法座上起身，展現出大神通力量，用右手摩頂無量菩薩摩訶薩（菩薩中的大菩薩），並這樣說道：『我于無量百千萬億阿僧祇劫（極長的時間單位），修習這難得的阿耨多羅三藐三菩提法（無上正等正覺的佛法），現在把它囑託給你們。你們應當一心弘揚此法，使其廣泛傳播，利益眾生。』 像這樣三次摩頂諸菩薩摩訶薩，並說道：『我于無量百千萬億阿僧祇劫，修習這難得的阿耨多羅三藐三菩提法，現在把它囑託給你們。你們應當受持、讀誦、廣泛宣揚此法，使一切眾生普遍得知。這是為什麼呢？因為如來（佛的稱號）有大慈悲心，沒有絲毫吝嗇，也沒有任何畏懼，能夠給予眾生佛的智慧、如來的智慧、自然智慧。如來是一切眾生的大施主。你們也應當學習如來的法，不要產生吝嗇之心。在未來世，如果有善男子、善女人，相信如來的智慧，應當為他們演說這部《法華經》，使他們能夠聽聞了解，爲了讓他們獲得佛的智慧。如果有眾生不相信接受，應當在如來其他的深奧佛法中，開示教導，使他們歡喜受益。你們如果能夠這樣做，就是報答了諸佛的恩德。』 當時，諸位菩薩摩訶薩聽到佛這樣說后，都感到無比歡喜，這種喜悅充滿全身，更加恭敬，彎腰低頭，合掌向佛，一起發出聲音說：『如世尊的教誨，我們一定全部奉行。是的，世尊！愿您不必擔憂。』 諸位菩薩摩訶薩眾，像這樣三次，一起發出聲音說：『如世尊的教誨，我們一定全部奉行。是的，世尊！愿您不必擔憂。』 這時，釋迦牟尼佛讓從十方來的諸分身佛各自返回自己的本土，並說道：『諸佛各自安住，多寶佛塔（多寶佛的寶塔）可以恢復原樣。』 說這些話的時候，十方無量分身的諸佛——坐在寶
【English Translation】 English version: At that time, Shakyamuni Buddha rose from his Dharma seat, manifested great spiritual power, and with his right hand stroked the crowns of immeasurable Bodhisattva Mahasattvas (great Bodhisattvas), and said, 『For immeasurable hundreds of thousands of millions of asamkhya kalpas (incalculable eons), I have cultivated this rare Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and now I entrust it to you. You should wholeheartedly propagate this Dharma, spreading it widely to benefit all beings.』 In this way, he stroked the crowns of the Bodhisattva Mahasattvas three times, and said, 『For immeasurable hundreds of thousands of millions of asamkhya kalpas, I have cultivated this rare Dharma of Anuttara-samyak-sambodhi, and now I entrust it to you. You should uphold, recite, and widely proclaim this Dharma, so that all beings may universally come to know it. Why is this so? Because the Tathagata (an epithet of the Buddha) has great compassion, without any stinginess, and without any fear, and is able to give beings the wisdom of the Buddha, the wisdom of the Tathagata, and natural wisdom. The Tathagata is the great benefactor of all beings. You should also follow the Dharma of the Tathagata, and not give rise to stinginess. In the future, if there are good men or good women who believe in the wisdom of the Tathagata, you should expound this Lotus Sutra for them, so that they may hear and understand it, in order to enable them to attain the wisdom of the Buddha. If there are beings who do not believe and accept it, you should instruct, teach, and benefit them with other profound Dharmas of the Tathagata. If you can do this, then you will have repaid the kindness of all the Buddhas.』 At that time, all the Bodhisattva Mahasattvas, having heard the Buddha speak thus, were filled with great joy throughout their bodies, and with increased reverence, they bowed, lowered their heads, and joined their palms towards the Buddha, and together proclaimed, 『As the World-Honored One commands, we shall fully carry it out. Yes, World-Honored One! May you have no worries.』 The assembly of Bodhisattva Mahasattvas, in this way three times, together proclaimed, 『As the World-Honored One commands, we shall fully carry it out. Yes, World-Honored One! May you have no worries.』 At that time, Shakyamuni Buddha caused the various Buddhas who had come from the ten directions as his emanations to return to their respective lands, and said, 『May all the Buddhas abide in peace, and the Stupa of Many Treasures (the stupa of Prabhutaratna Buddha) may return to its original state.』 As he spoke these words, the immeasurable Buddhas who were emanations from the ten directions—seated on jeweled
樹下師子座上者，及多寶佛，並上行等無邊阿僧祇菩薩大眾，舍利弗等聲聞四眾，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜。
妙法蓮華經藥王菩薩本事品第二十三
爾時宿王華菩薩白佛言：「世尊！藥王菩薩云何游于娑婆世界？世尊！是藥王菩薩有若干百千萬億那由他難行苦行？善哉，世尊！愿少解說。」諸天、龍、神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩，及此聲聞眾，聞皆歡喜。
爾時佛告宿王華菩薩：「乃往過去無量恒河沙劫，有佛號日月凈明德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛有八十億大菩薩摩訶薩，七十二恒河沙大聲聞眾，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等，及以諸難；地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶華幡，寶瓶香爐周遍國界，七寶為臺，一樹一臺，其樹去臺盡一箭道。此諸寶樹，皆有菩薩、聲聞而坐其下。諸寶臺上，各有百億諸天作天伎樂，歌嘆于佛，以為供養。爾時彼佛為一切眾生喜見菩薩，及眾菩薩、諸聲聞眾，說法華經。
「是一切眾生喜見菩薩，樂習苦行，于日月凈明德佛法中，精進經行
【現代漢語翻譯】 現代漢語譯本：坐在菩提樹下獅子座上的佛陀，以及多寶佛（過去佛，以寶塔形象出現），還有上行等無量阿僧祇（極大的數字單位）菩薩大眾，舍利弗（佛陀十大弟子之一，以智慧著稱）等聲聞四眾（比丘、比丘尼、優婆塞、優婆夷），以及一切世間的天、人、阿修羅（一種好戰的神）等，聽聞佛陀所說，都非常歡喜。
《妙法蓮華經·藥王菩薩本事品》第二十三
這時，宿王華菩薩（菩薩名）對佛說：『世尊！藥王菩薩（菩薩名，以醫術著稱）是如何在娑婆世界（我們所處的世界）游化的呢？世尊！這位藥王菩薩經歷了多少百千萬億那由他（極大的數字單位）難以實行的苦行呢？太好了，世尊！希望您能稍微解說一下。』諸天、龍、神、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人非人等，以及其他國土來的菩薩，和這裡的聲聞眾，聽了都非常歡喜。
這時，佛陀告訴宿王華菩薩：『在過去無量恒河沙（極大的數字單位）劫之前，有一尊佛，號為日月凈明德如來（佛的十號之一，意為如實而來者）、應供（佛的十號之一，意為值得供養者）、正遍知（佛的十號之一，意為真正遍知一切者）、明行足（佛的十號之一，意為智慧和行為都圓滿者）、善逝（佛的十號之一，意為善於逝去者）、世間解（佛的十號之一，意爲了解世間一切者）、無上士（佛的十號之一，意為無上之人）、調御丈夫（佛的十號之一，意為調御眾生之人）、天人師（佛的十號之一，意為天人和人類的導師）、佛（佛的十號之一，意為覺悟者）、世尊（佛的十號之一，意為世間所尊敬者）。這位佛有八十億大菩薩摩訶薩（大菩薩），七十二恒河沙大聲聞眾，佛的壽命有四萬二千劫，菩薩的壽命也一樣長。那個國家沒有女人、地獄、餓鬼、畜生、阿修羅等，以及各種災難；地面平坦如手掌，由琉璃構成，用寶樹裝飾，上面覆蓋著寶帳，垂掛著寶華幡，寶瓶香爐遍佈國界，用七寶做成臺，一棵樹一個臺，樹和臺之間相隔一箭的距離。這些寶樹下，都有菩薩和聲聞坐在那裡。在各個寶臺上，都有百億諸天演奏天上的音樂，歌頌佛陀，以此作為供養。當時，那位佛為一切眾生喜見菩薩（菩薩名），以及其他菩薩和聲聞眾，講說《法華經》。』
『這位一切眾生喜見菩薩，喜歡修習苦行，在日月凈明德佛的佛法中，精進修行。』
【English Translation】 English version: Those on the lion throne under the Bodhi tree, and Prabhutaratna Buddha (a past Buddha, appearing in the form of a stupa), along with the immeasurable Asamkhya (an extremely large number) of Bodhisattvas such as Visistacaritra, the four groups of Sravakas (monks, nuns, laymen, and laywomen) including Sariputra (one of the Buddha's ten great disciples, known for his wisdom), and all the beings of the world, including gods, humans, and Asuras (a type of warring deity), all rejoiced greatly upon hearing what the Buddha had said.
Chapter 23 of the Lotus Sutra: The Past Deeds of Bhaisajyaraja Bodhisattva
At that time, Bodhisattva Nakshatraraja said to the Buddha, 'World Honored One! How does Bhaisajyaraja Bodhisattva (a Bodhisattva known for his healing abilities) travel in the Saha world (the world we inhabit)? World Honored One! How many hundreds of thousands of millions of nayutas (an extremely large number) of difficult ascetic practices has this Bhaisajyaraja Bodhisattva undertaken? Excellent, World Honored One! Please explain a little.' The gods, dragons, spirits, Yakshas (a type of demon), Gandharvas (celestial musicians), Asuras, Garudas (a large bird), Kinnaras (celestial singers), Mahoragas (a large serpent deity), humans and non-humans, as well as Bodhisattvas from other lands, and the Sravaka assembly here, all rejoiced upon hearing this.
At that time, the Buddha said to Bodhisattva Nakshatraraja, 'In the past, immeasurable kalpas (eons) as numerous as the sands of the Ganges River ago, there was a Buddha named Sun Moon Pure Bright Virtue Tathagata (one of the ten titles of a Buddha, meaning 'the one who has come as it is'), Arhat (one of the ten titles of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (one of the ten titles of a Buddha, meaning 'perfectly enlightened one'), Vidyacarana-sampanna (one of the ten titles of a Buddha, meaning 'perfect in wisdom and conduct'), Sugata (one of the ten titles of a Buddha, meaning 'well-gone one'), Lokavid (one of the ten titles of a Buddha, meaning 'knower of the world'), Anuttara (one of the ten titles of a Buddha, meaning 'unsurpassed one'), Purusadamyasarathi (one of the ten titles of a Buddha, meaning 'tamer of men'), Sastadevamanusyanam (one of the ten titles of a Buddha, meaning 'teacher of gods and humans'), Buddha (one of the ten titles of a Buddha, meaning 'the awakened one'), and Bhagavan (one of the ten titles of a Buddha, meaning 'the world-honored one'). That Buddha had eighty billion great Bodhisattva Mahasattvas (great Bodhisattvas), seventy-two Ganges River sands of great Sravaka assemblies, the Buddha's lifespan was forty-two thousand kalpas, and the Bodhisattvas' lifespans were also the same. That country had no women, hells, hungry ghosts, animals, Asuras, or any calamities; the ground was as flat as the palm of a hand, made of lapis lazuli, adorned with jeweled trees, covered with jeweled canopies, with jeweled flower banners hanging down, jeweled vases and incense burners throughout the country, with seven-jeweled platforms, one platform for each tree, the distance between the tree and the platform was the distance of an arrow shot. Under these jeweled trees, Bodhisattvas and Sravakas were seated. On each jeweled platform, there were hundreds of millions of gods playing celestial music, praising the Buddha, as an offering. At that time, that Buddha was expounding the Lotus Sutra for Bodhisattva Sarvasattvapriyadarsana (a Bodhisattva's name), as well as other Bodhisattvas and Sravaka assemblies.'
'This Bodhisattva Sarvasattvapriyadarsana, enjoyed practicing asceticism, and diligently practiced in the Dharma of Sun Moon Pure Bright Virtue Buddha.'
，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞法華經力，我今當供養日月凈明德佛及法華經。』即時入是三昧，于虛空中，雨曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香——此香六銖，價直娑婆世界——以供養佛。作是供養已，從三昧起，而自念言：『我雖以神力供養于佛，不如以身供養。』即服諸香——栴檀、薰陸、兜樓婆、畢力迦、沉水、膠香，又飲瞻卜諸華香油，滿千二百歲已，香油涂身，于日月凈明德佛前，以天寶衣而自纏身，灌諸香油，以神通力愿而自然身，光明遍照八十億恒河沙世界。其中諸佛同時贊言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華、香、瓔珞、燒香、末香、涂香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子佈施，亦所不及。善男子！是名第一之施，于諸施中最尊最上，以法供養諸如來故。』作是語已而各默然。其身火燃千二百歲，過是已后，其身乃盡。
「一切眾生喜見菩薩作如是法供養已，命終之後，復生日月凈明德佛國中，于凈德王家結加趺坐，忽然化生。即為其父而說偈言：
「『大王今當知，
【現代漢語翻譯】 現代漢語譯本：一心求佛，滿了萬二千歲，得到了現一切色身三昧（能顯現一切色身的三昧）。得到此三昧后，心中非常歡喜，就想：『我能得到現一切色身三昧，都是因為聽聞《法華經》的力量，我現在應當供養日月凈明德佛（佛名）和《法華經》。』隨即進入此三昧，在虛空中，降下曼陀羅華（天界之花）、摩訶曼陀羅華（大曼陀羅花）、細末的堅黑栴檀（一種香木），充滿虛空，像云一樣落下，又降下海此岸栴檀的香——此香六銖，價值相當於娑婆世界（我們所處的世界）——用來供養佛。做完這些供養后，從三昧中出來，自己想：『我雖然用神通力供養了佛，不如用身體供養。』於是服用各種香——栴檀、薰陸（一種香料）、兜樓婆（一種香料）、畢力迦（一種香料）、沉水（一種香木）、膠香，又飲用瞻卜（一種花）等各種花香油，滿了千二百歲后，用香油涂身，在日月凈明德佛前，用天寶衣纏繞身體，灌上各種香油，用神通力發願，身體自然燃燒，光明遍照八十億恒河沙世界。其中的諸佛同時讚歎說：『好啊，好啊！善男子！這才是真正的精進，這才是真正的以法供養如來。如果用花、香、瓔珞（一種裝飾品）、燒香、末香、涂香、天繒（天上的絲織品）、幡蓋以及海此岸栴檀的香，像這樣種種的物品供養，都比不上；即使佈施國城、妻子，也比不上。善男子！這才是第一的佈施，在各種佈施中最尊貴最上，因為是以法供養諸如來。』說完這些話后，各自默然。他的身體燃燒了一千二百年，過了這段時間后，他的身體才燃盡。 一切眾生喜見菩薩（菩薩名）做完這樣的法供養后，命終之後，又出生在日月凈明德佛的佛國中，在凈德王（國王名）家中結跏趺坐，忽然化生。隨即為他的父親說偈語道： 『大王現在應當知道，』
【English Translation】 English version: With a single-minded devotion to the Buddha, after twelve thousand years, he attained the Samadhi of Manifesting All Forms (a samadhi that allows one to manifest all forms). Having attained this samadhi, his heart was filled with great joy, and he thought: 『My attainment of the Samadhi of Manifesting All Forms is all due to the power of hearing the Lotus Sutra. Now I shall make offerings to Buddha Sun Moon Pure Bright Virtue (a Buddha's name) and the Lotus Sutra.』 Immediately, he entered this samadhi, and in the empty space, he rained down Mandarava flowers (heavenly flowers), Maha-mandarava flowers (great mandarava flowers), and finely ground black sandalwood, filling the empty space, falling like clouds. He also rained down the fragrance of sandalwood from the shore of the sea—six zhu of this fragrance, worth the entire Saha world (the world we live in)—to offer to the Buddha. Having made these offerings, he arose from the samadhi and thought to himself: 『Although I have made offerings to the Buddha with my spiritual powers, it is not as good as offering my body.』 So he consumed various fragrances—sandalwood, frankincense, turushka (a type of incense), prikka (a type of incense), aloeswood, and gum resin. He also drank the fragrant oils of champak (a type of flower) and other flowers. After twelve hundred years, he anointed his body with fragrant oils, and in front of Buddha Sun Moon Pure Bright Virtue, he wrapped his body in heavenly precious garments, poured fragrant oils over himself, and with his spiritual power, he made a vow that his body would naturally ignite, and his light would illuminate eighty billion Ganges sands worlds. The Buddhas in those worlds simultaneously praised him, saying: 『Excellent, excellent! Good man! This is true diligence, this is called true Dharma offering to the Tathagata. If one were to make offerings with flowers, incense, necklaces, burning incense, powdered incense, perfumed incense, heavenly silks, banners, canopies, and the fragrance of sandalwood from the shore of the sea, such various offerings would not compare. Even if one were to give away kingdoms, cities, wives, and children, it would not compare. Good man! This is the foremost offering, the most honored and supreme among all offerings, because it is a Dharma offering to all the Tathagatas.』 Having spoken these words, they all became silent. His body burned for twelve hundred years, and after this time, his body was completely consumed. After Bodhisattva All Beings Joy to See (a Bodhisattva's name) made such a Dharma offering, after his life ended, he was reborn in the Buddha land of Buddha Sun Moon Pure Bright Virtue, in the family of King Pure Virtue (a king's name), where he sat in the lotus position and was suddenly born. He then spoke a verse to his father, saying: 『Great King, you should know now,』
我經行彼處， 即時得一切， 現諸身三昧。 勤行大精進， 舍所愛之身， 供養於世尊， 為求無上慧。』
「說是偈已，而白父言：『日月凈明德佛，今故現在。我先供養佛已，得解一切眾生語言陀羅尼，復聞是法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。』白已，即坐七寶之臺，上升虛空，高七多羅樹，往到佛所，頭面禮足，合十指爪，以偈贊佛：
「『容顏甚奇妙， 光明照十方， 我適曾供養， 今復還親覲。』
「爾時，一切眾生喜見菩薩說是偈已，而白佛言：『世尊！世尊猶故在世。』爾時日月凈明德佛，告一切眾生喜見菩薩：『善男子！我涅槃時到、滅盡時至，汝可安施床座，我於今夜當般涅槃。』又敕一切眾生喜見菩薩：『善男子！我以佛法囑累于汝及諸菩薩大弟子，並阿耨多羅三藐三菩提法，亦以三千大千七寶世界諸寶樹、寶臺及給侍諸天，悉付于汝。我滅度后，所有舍利亦付囑汝，當令流佈，廣設供養，應起若干千塔。』如是日月凈明德佛敕一切眾生喜見菩薩已，于夜後分入于涅槃。
「爾時，一切眾生喜見菩薩見佛滅度，悲感、懊惱，戀慕于佛，即以海此岸栴檀為𧂐，供養佛身，而以燒之。火滅已
【現代漢語翻譯】 現代漢語譯本 『我曾在那裡行走， 立刻獲得一切，顯現各種身形的三昧（samadhi，禪定）。 勤奮修行，精進不懈，捨棄我所珍愛的身體， 用來供養世尊（佛陀），爲了求得無上的智慧。』
『說完這偈頌后，他告訴他的父親說：「日月凈明德佛（Candrasuryavimalaprabhasasri，佛名），現在仍然在世。我先去供養佛，已經獲得了能理解一切眾生語言的陀羅尼（dharani，總持），又聽聞了這部《法華經》中八百千萬億那由他（nayuta，數量單位）甄迦羅（kankara，數量單位）、頻婆羅（vimbara，數量單位）、阿閦婆（akshobhya，數量單位）等偈頌。大王！我現在應當回去供養這位佛。」說完，他立即坐上七寶蓮臺，升入虛空，高至七棵多羅樹（tala，樹名）的高度，前往佛所在之處，頭面頂禮佛足，合起十指，用偈頌讚嘆佛：
「『容貌極其奇妙，光明照耀十方， 我曾經供養過您，現在再次前來親近瞻仰。』
「當時，一切眾生喜見菩薩（Sarvasattvapriyadarsana，菩薩名）說完這偈頌后，對佛說：『世尊！世尊您仍然在世。』當時，日月凈明德佛告訴一切眾生喜見菩薩：『善男子！我涅槃（nirvana，寂滅）的時間到了，滅盡的時候也到了，你可以安設床座，我今晚將要般涅槃（parinirvana，完全的寂滅）。』又囑咐一切眾生喜見菩薩：『善男子！我將佛法囑託給你以及各位菩薩大弟子，還有阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）之法，也把三千大千世界（trisahasra-mahasahasra-lokadhatu，佛教宇宙觀）的七寶樹、寶臺以及侍奉的天人，全部交付給你。我滅度之後，所有的舍利（sarira，遺骨）也囑託給你，應當使其流佈，廣設供養，應當建造若干千座佛塔。』日月凈明德佛這樣囑咐一切眾生喜見菩薩后，在夜間後半部分進入了涅槃。
「當時，一切眾生喜見菩薩見到佛陀滅度，感到悲傷、懊惱，戀慕佛陀，就用海此岸的栴檀（candana，香木）作為柴火，供養佛身，然後將其焚燒。火焰熄滅后
【English Translation】 English version 'I walked in that place, Immediately attained everything, manifesting samadhi (meditative absorption) of various forms. Diligently practiced great vigor, abandoning my beloved body, To make offerings to the World Honored One (Buddha), seeking supreme wisdom.'
'Having spoken this verse, he said to his father: 「The Buddha Candrasuryavimalaprabhasasri (Moon-Sun Pure Bright Virtue Buddha) is still present. I first made offerings to the Buddha and obtained the dharani (mantra) to understand the languages of all beings, and also heard the verses of the Lotus Sutra, numbering eight hundred million nayutas (a large number) of kankaras (a large number), vimbaras (a large number), and akshobhyas (a large number). Great King! I should now return to make offerings to this Buddha.」 Having spoken, he immediately sat on a seven-jeweled platform, rose into the sky, reaching the height of seven tala trees (a type of palm tree), and went to where the Buddha was. He bowed his head to the Buddha』s feet, joined his palms, and praised the Buddha with a verse:
「『Your countenance is most wondrous, your light illuminates the ten directions, I have offered to you before, and now I come again to draw near and behold you.』
「At that time, the Bodhisattva Sarvasattvapriyadarsana (All Beings Joyful to See Bodhisattva) having spoken this verse, said to the Buddha: 『World Honored One! World Honored One, you are still in the world.』 At that time, the Buddha Candrasuryavimalaprabhasasri said to the Bodhisattva Sarvasattvapriyadarsana: 『Good man! The time of my nirvana (extinction of suffering) has come, the time of my passing away has arrived. You may prepare a bed, for I will enter parinirvana (final extinction) this night.』 He also instructed the Bodhisattva Sarvasattvapriyadarsana: 『Good man! I entrust the Dharma to you and to all the great Bodhisattva disciples, as well as the Dharma of anuttara-samyak-sambodhi (supreme perfect enlightenment). I also entrust to you the seven-jeweled trees, jeweled platforms, and the attendant devas (gods) of the three thousand great thousand world systems (a Buddhist cosmology). After my passing, I also entrust all my sarira (relics) to you, you should cause them to be spread widely, make extensive offerings, and build many thousands of stupas (Buddhist shrines).』 Having thus instructed the Bodhisattva Sarvasattvapriyadarsana, the Buddha Candrasuryavimalaprabhasasri entered nirvana in the latter part of the night.
「At that time, the Bodhisattva Sarvasattvapriyadarsana, seeing the Buddha』s passing, felt grief, remorse, and longing for the Buddha. He used sandalwood (a fragrant wood) from the shore of the sea as firewood, offered it to the Buddha』s body, and then burned it. After the fire was extinguished,
后，收取捨利，作八萬四千寶瓶，以起八萬四千塔，高三世界，表剎莊嚴，垂諸幡蓋，懸眾寶鈴。
「爾時一切眾生喜見菩薩復自念言：『我雖作是供養，心猶未足，我今當更供養舍利。』便語諸菩薩大弟子及天、龍、夜叉等一切大眾：『汝等當一心念，我今供養日月凈明德佛舍利。』作是語已，即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養，令無數求聲聞眾、無量阿僧祇人，發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。
「爾時，諸菩薩、天、人、阿修羅等，見其無臂，憂惱悲哀而作是言：『此一切眾生喜見菩薩，是我等師，教化我者，而今燒臂，身不具足。』於時一切眾生喜見菩薩，于大眾中立此誓言：『我舍兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。』作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人、天得未曾有。」
佛告宿王華菩薩：「于汝意云何？一切眾生喜見菩薩，豈異人乎？今藥王菩薩是也。其所捨身佈施，如是無量百千萬億那由他數。
「宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指，乃至足一指，供養佛塔，勝以國城、妻子，及三千大千國土山林河池、諸珍寶物、而供
【現代漢語翻譯】 現代漢語譯本：之後，他們收集了舍利，製作了八萬四千個寶瓶，用來建造八萬四千座佛塔，這些塔高聳入三界，裝飾著莊嚴的剎土，懸掛著各種幡蓋，並掛滿了寶鈴。 當時，一切眾生喜見菩薩又心想：『我雖然做了這樣的供養，心中仍然覺得不夠，我現在應當再次供養舍利。』於是他告訴諸位菩薩大弟子以及天、龍、夜叉等一切大眾：『你們應當一心專注，我現在要供養日月凈明德佛（指佛名）的舍利。』說完這話，他就在八萬四千座佛塔前，燃起以百種福德莊嚴的手臂，持續七萬二千年進行供養，使得無數求聲聞果位的人，以及無量阿僧祇（指極大的數字）的人，都發起了阿耨多羅三藐三菩提心（指無上正等正覺之心），都能夠安住于顯現一切色身的三昧（指禪定）。 當時，諸位菩薩、天人、阿修羅等，看到他失去了手臂，都感到憂愁悲傷，說道：『這位一切眾生喜見菩薩，是我們的老師，教化我們的人，現在卻燒掉了手臂，身體不完整了。』這時，一切眾生喜見菩薩在大眾中立下誓言：『我捨棄雙臂，必定會得到佛的金色之身，如果此言真實不虛，就讓我的雙臂恢復如初。』立下誓言后，他的雙臂自然恢復了，這是由於這位菩薩的福德和智慧純厚所致。當時，三千大千世界發生了六種震動，天空中降下寶花，所有的人和天人都感到前所未有。」 佛告訴宿王華菩薩（指菩薩名）說：『你認為如何？一切眾生喜見菩薩，難道是別人嗎？他就是現在的藥王菩薩（指菩薩名）。他所捨棄身體佈施，像這樣無量百千萬億那由他（指極大的數字）那麼多。』 『宿王華！如果有發心想要得到阿耨多羅三藐三菩提的人，能夠燃指，乃至燃足一指，供養佛塔，勝過用國城、妻子，以及三千大千國土的山林河池、各種珍寶來供養。』
【English Translation】 English version: Afterward, they collected the relics and made eighty-four thousand precious urns, with which they built eighty-four thousand stupas. These stupas rose high into the three realms, adorned with majestic lands, hung with various banners and canopies, and filled with precious bells. At that time, Bodhisattva Sarvasattvapriyadarsana (meaning 'The Bodhisattva Who Is Loved by All Beings') thought to himself, 'Although I have made such offerings, my heart is still not satisfied. I should now make further offerings to the relics.' He then said to the great disciples of the Bodhisattvas and all the great assembly of gods, dragons, yakshas, and others, 'You should all focus your minds. I am now going to make offerings to the relics of Buddha Candrasuryavimalaprabha (meaning 'Buddha of Pure Light of the Sun and Moon').' Having said this, he then burned his arms, which were adorned with a hundred blessings, in front of the eighty-four thousand stupas for seventy-two thousand years as an offering. This caused countless people seeking the fruit of Sravakas (meaning 'Hearers'), and immeasurable Asankhyeya (meaning 'innumerable') people, to generate the mind of Anuttara-samyak-sambodhi (meaning 'Supreme Perfect Enlightenment'), and they were all able to abide in the Samadhi (meaning 'meditative absorption') of manifesting all forms. At that time, the Bodhisattvas, gods, humans, asuras, and others, seeing that he had lost his arms, were worried and saddened, saying, 'This Bodhisattva Sarvasattvapriyadarsana is our teacher, the one who teaches us. Now he has burned his arms, and his body is incomplete.' At this time, Bodhisattva Sarvasattvapriyadarsana made this vow in the assembly: 'If I give up my two arms, I will surely attain the golden body of a Buddha. If this is true, let my two arms be restored as before.' After making this vow, his arms were naturally restored, due to the pure merit and wisdom of this Bodhisattva. At that time, the three thousand great thousand worlds shook in six ways, precious flowers rained down from the sky, and all humans and gods felt something they had never experienced before. The Buddha said to Bodhisattva Nakshatrarajakusuma (meaning 'King of Stars Flower') , 'What do you think? Is Bodhisattva Sarvasattvapriyadarsana someone else? He is the present Bodhisattva Bhaisajyaraja (meaning 'Medicine King'). His giving of his body in charity is as immeasurable as hundreds of thousands of millions of nayutas (meaning 'a very large number').' 'Nakshatrarajakusuma! If there are those who aspire to attain Anuttara-samyak-sambodhi, and are able to burn a finger, or even a toe, as an offering to a stupa, it is superior to offering a country, cities, wives, and the mountains, forests, rivers, ponds, and all kinds of treasures of the three thousand great thousand worlds.'
養者，若復有人，以七寶滿三千大千世界，供養于佛，及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此法華經，乃至一四句偈，其福最多。
「宿王華！譬如一切川流江河，諸水之中海為第一；此法華經亦復如是，于諸如來所說經中，最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中，須彌山為第一；此法華經亦復如是，于諸經中最為其上。又如眾星之中，月天子最為第一；此法華經亦復如是，于千萬億種諸經法中最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最為第一；此經亦復如是，于眾經中最為其尊。又如帝釋、於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切眾生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最為第一。有能受持是經典者，亦復如是，於一切眾生中、亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中、最為第一。如佛為諸法王；此經亦復如是，諸經中王。
「宿王華！此經能救一切眾生者，此經能令
【現代漢語翻譯】 現代漢語譯本：佛陀對宿王華菩薩說：『如果有人用充滿三千大千世界的七寶來供養佛、大菩薩、辟支佛（獨覺的聖者）和阿羅漢（已斷煩惱的聖者），這個人所得到的功德，不如受持這部《法華經》，哪怕僅僅是其中的四句偈，其福德也是最多的。』 『宿王華！譬如一切河流，江河之中，大海最為第一；這部《法華經》也是如此，在所有如來所說的經典中，最為深奧廣大。又如土山、黑山、小鐵圍山、大鐵圍山以及十寶山，在眾山之中，須彌山（佛教宇宙觀中的中心山）最為第一；這部《法華經》也是如此，在所有經典中最為殊勝。又如眾星之中，月天子（月神）最為第一；這部《法華經》也是如此，在千萬億種經典教法中最為光明照耀。又如日天子（太陽神）能夠消除一切黑暗；這部《法華經》也是如此，能夠破除一切不善的黑暗。又如在所有小國王中，轉輪聖王（擁有統治世界的理想君主）最為第一；這部《法華經》也是如此，在所有經典中最為尊貴。又如帝釋（忉利天之主）在三十三天中為王，這部《法華經》也是如此，是諸經之王。又如大梵天王（色界之主）是一切眾生的父親；這部《法華經》也是如此，是一切賢聖、有學、無學以及發菩薩心者的父親。又如在一切凡夫俗子中，須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（獨覺）最為第一；這部《法華經》也是如此，在所有如來說的、菩薩說的、聲聞說的經典教法中，最為第一。能夠受持這部經典的人，也是如此，在一切眾生中最為第一。在一切聲聞、辟支佛中，菩薩最為第一；這部《法華經》也是如此，在一切經典教法中最為第一。如同佛是諸法之王；這部《法華經》也是如此，是諸經之王。』 『宿王華！這部經典能夠救度一切眾生，這部經典能夠使一切眾生』
【English Translation】 English version: The Buddha said to Bodhisattva Suwanghua: 'If someone were to use the seven treasures to fill the three thousand great thousand worlds and offer them to the Buddhas, great Bodhisattvas, Pratyekabuddhas (solitary enlightened beings), and Arhats (enlightened beings who have eliminated all defilements), the merit that person would obtain would not be as great as the merit of receiving and upholding this Lotus Sutra, even if it were just a four-line verse. The latter's merit would be the greatest.' 'Suwanghua! Just as among all rivers and streams, the ocean is the foremost, so too is this Lotus Sutra the deepest and most vast among all the sutras spoken by the Tathagatas. And just as among mountains such as earth mountains, black mountains, small iron ring mountains, large iron ring mountains, and the ten treasure mountains, Mount Sumeru (the central mountain in Buddhist cosmology) is the foremost, so too is this Lotus Sutra the most supreme among all sutras. And just as among all the stars, the Moon Deva (moon god) is the foremost, so too is this Lotus Sutra the most illuminating among the countless billions of sutras and teachings. And just as the Sun Deva (sun god) can dispel all darkness, so too can this sutra dispel all darkness of unwholesomeness. And just as among all the small kings, the Wheel-Turning Sage King (an ideal monarch who rules the world) is the foremost, so too is this sutra the most honored among all sutras. And just as Indra (the lord of the Trayastrimsa Heaven) is the king among the thirty-three heavens, so too is this sutra the king among all sutras. And just as the Great Brahma King (lord of the Form Realm) is the father of all beings, so too is this sutra the father of all sages, those in training, those beyond training, and those who have generated the Bodhi mind. And just as among all ordinary people, the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (one who has attained enlightenment), and Pratyekabuddha (solitary enlightened one) are the foremost, so too is this sutra the foremost among all the sutras and teachings spoken by the Tathagatas, Bodhisattvas, and Sravakas. Those who can receive and uphold this sutra are also the foremost among all beings. Among all Sravakas and Pratyekabuddhas, the Bodhisattva is the foremost; so too is this sutra the foremost among all sutras and teachings. Just as the Buddha is the king of all dharmas, so too is this sutra the king among all sutras.' 'Suwanghua! This sutra can save all beings, this sutra can enable all beings'
一切眾生離諸苦惱，此經能大饒益一切眾生，充滿其愿。如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此法華經亦復如是，能令眾生離一切苦、一切病痛，能解一切生死之縛。若人得聞此法華經，若自書、若使人書，所得功德，以佛智慧籌量多少，不得其邊。若書是經卷，華、香、瓔珞、燒香、末香、涂香，幡蓋、衣服，種種之燈——酥燈、油燈、諸香油燈、瞻卜油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——供養，所得功德，亦復無量。
「宿王華！若有人聞是藥王菩薩本事品者，亦得無量無邊功德。若有女人聞是藥王菩薩本事品，能受持者，儘是女身，后不復受。若如來滅後後五百歲中，若有女人聞是經典，如說修行。於此命終，即往安樂世界，阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中，寶座之上，不復為貪慾所惱，亦復不為瞋恚愚癡所惱，亦復不為憍慢嫉妒諸垢所惱，得菩薩神通、無生法忍。得是忍已，眼根清凈，以是清凈眼根，見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共贊言：『善哉，善哉！善男子！汝能于釋迦牟尼佛法中，受持讀誦思惟是經，為
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都遠離各種苦惱，這部經書能夠極大地饒益一切眾生，滿足他們的願望。它就像清涼的池水，能夠滿足一切乾渴的人；像寒冷的人得到火，裸體的人得到衣服；像商人找到主人，孩子找到母親；像渡河的人得到船，病人得到醫生；像黑暗中得到燈，貧窮的人得到寶藏；像人民得到君王，商人得到大海；像火炬驅散黑暗。這部《法華經》也是如此，能夠使眾生脫離一切痛苦、一切疾病，能夠解脫一切生死的束縛。如果有人聽聞這部《法華經》，無論是自己書寫，還是讓人書寫，所得到的功德，即使以佛的智慧來衡量，也無法測度其邊際。如果書寫這部經卷，用鮮花、香、瓔珞、燒香、末香、涂香，幡蓋、衣服，各種燈——酥油燈、植物油燈、各種香油燈、瞻卜油燈（一種香油）、須曼那油燈（一種香油）、波羅羅油燈（一種香油）、婆利師迦油燈（一種香油）、那婆摩利油燈（一種香油）——來供養，所得到的功德也是無量的。 宿王華（菩薩名）！如果有人聽聞這部《藥王菩薩本事品》，也能得到無量無邊的功德。如果有女人聽聞這部《藥王菩薩本事品》，能夠受持，就能結束女身，以後不再受女身。如果如來（佛）滅度后的后五百年中，如果有女人聽聞這部經典，並按照經中所說修行，在此命終后，就會往生安樂世界，在阿彌陀佛和大菩薩眾圍繞的住處，在蓮花中，寶座之上出生，不再被貪慾所困擾，也不再被嗔恚和愚癡所困擾，也不再被驕慢和嫉妒等污垢所困擾，得到菩薩的神通和無生法忍。得到這種忍之後，眼根清凈，用這種清凈的眼根，能見到七百萬二千億那由他（極大的數字）恒河沙數那麼多的諸佛如來。這時，諸佛遙遠地共同讚歎說：『善哉，善哉！善男子！你能夠在釋迦牟尼佛的佛法中，受持、讀誦、思惟這部經，為
【English Translation】 English version: May all sentient beings be free from all suffering and distress. This scripture can greatly benefit all sentient beings and fulfill their wishes. It is like a cool pond, able to satisfy all who are thirsty; like fire for those who are cold, clothes for those who are naked; like a merchant finding a master, a child finding a mother; like a person crossing a river finding a boat, a sick person finding a doctor; like light in the darkness, a poor person finding treasure; like people finding a king, a merchant finding the sea; like a torch dispelling darkness. This 'Lotus Sutra' is also like this, able to liberate sentient beings from all suffering, all sickness, and able to untie all the bonds of birth and death. If someone hears this 'Lotus Sutra', whether they write it themselves or have others write it, the merit they obtain, even if measured by the wisdom of the Buddha, cannot be fathomed. If one writes this scripture and makes offerings with flowers, incense, necklaces, burning incense, powdered incense, fragrant ointments, banners, canopies, clothing, and various lamps—ghee lamps, oil lamps, various fragrant oil lamps, champak oil lamps (a type of fragrant oil), sumana oil lamps (a type of fragrant oil), parala oil lamps (a type of fragrant oil), varishika oil lamps (a type of fragrant oil), and navamalika oil lamps (a type of fragrant oil)—the merit obtained is also immeasurable. King of Constellations Flower (a Bodhisattva)! If someone hears this chapter on the 'Former Deeds of the Medicine King Bodhisattva', they will also obtain immeasurable and boundless merit. If a woman hears this chapter on the 'Former Deeds of the Medicine King Bodhisattva' and can uphold it, she will end her female body and not receive a female body again in the future. If, in the five hundred years after the Tathagata (Buddha) passes away, a woman hears this scripture and practices as it says, upon the end of her life, she will be reborn in the Land of Bliss, in the dwelling place surrounded by Amitabha Buddha and the great Bodhisattvas, born in a lotus flower, upon a jeweled seat, no longer troubled by greed, nor troubled by anger and ignorance, nor troubled by arrogance, jealousy, and other defilements. She will obtain the Bodhisattva's supernatural powers and the patience of non-birth. Having obtained this patience, her eye faculty will be purified, and with this purified eye faculty, she will see seven million two hundred billion nayutas (an extremely large number) of Ganges River sands worth of Buddhas and Tathagatas. At that time, the Buddhas will remotely praise together, saying: 'Excellent, excellent! Good man! You are able to uphold, recite, and contemplate this scripture in the Dharma of Shakyamuni Buddha, for
他人說，所得福德無量無邊，火不能燒，水不能漂，汝之功德，千佛共說不能令盡。汝今已能破諸魔賊，壞生死軍，諸餘怨敵皆悉摧滅。善男子！百千諸佛，以神通力共守護汝，於一切世間天、人之中無如汝者，唯除如來，其諸聲聞、辟支佛、乃至菩薩，智慧禪定無有與汝等者。』宿王華！此菩薩成就如是功德智慧之力。若有人聞是藥王菩薩本事品，能隨喜贊善者，是人現世口中常出青蓮華香，身毛孔中常出牛頭栴檀之香，所得功德，如上所說。是故，宿王華！以此藥王菩薩本事品囑累于汝。我滅度後後五百歲中，廣宣流佈于閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃茶等，得其便也。
「宿王華！汝當以神通之力守護是經。所以者何？此經則為閻浮提人，病之良藥。若人有病，得聞是經，病即消滅，不老不死。宿王華！汝若見有受持是經者，應以青蓮花盛滿末香，供散其上。散已，作是念言：『此人不久必當取草坐于道場，破諸魔軍，當吹法螺、擊大法鼓，度脫一切眾生老病死海。』是故求佛道者、見有受持是經典人，應當如是生恭敬心。」
說是藥王菩薩本事品時，八萬四千菩薩得解一切眾生語言陀羅尼。多寶如來於寶塔中贊宿王華菩薩言：「善哉，善哉！宿王華！汝成就不可思議功德
【現代漢語翻譯】 現代漢語譯本：他人說，你所獲得的福德無量無邊，火不能燒燬，水不能漂流，你的功德，即使千佛共同宣說也不能窮盡。你現在已經能夠破除各種魔賊，摧毀生死大軍，所有其他的怨敵都被你徹底消滅。善男子！成百上千的諸佛，以神通之力共同守護你，在一切世間的天人和人類之中，沒有誰能與你相比，只有如來（佛的稱號）除外，那些聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）、乃至菩薩（立志成佛的修行者），他們的智慧和禪定都沒有能與你相提並論的。』宿王華（菩薩名）！這位菩薩成就瞭如此的功德和智慧之力。如果有人聽聞這部《藥王菩薩本事品》，能夠隨喜讚歎，這個人今生口中常常散發出青蓮花的香氣，身體的毛孔中常常散發出牛頭栴檀的香氣，所獲得的功德，就像上面所說的那樣。因此，宿王華！我將這部《藥王菩薩本事品》囑託給你。我滅度（佛的去世）后五百年的時間裡，在閻浮提（我們所居住的世界）廣泛傳播，不要讓它斷絕，不要讓惡魔、魔民、諸天、龍、夜叉（一種鬼神）、鳩槃茶（一種食人鬼）等，得到可乘之機。 『宿王華！你應當以神通之力守護這部經。這是為什麼呢？這部經對於閻浮提的人來說，是治療疾病的良藥。如果有人生病，能夠聽聞這部經，疾病就會立即消失，不會衰老也不會死亡。宿王華！你如果看到有受持這部經的人，應當用盛滿末香的青蓮花，供養散佈在他的身上。散佈之後，應當這樣想：『這個人不久必定會坐在道場（佛陀修行的地方）的草蓆上，破除各種魔軍，將吹響法螺、敲響大法鼓，度脫一切眾生脫離老病死的苦海。』因此，求佛道的人，看到有受持這部經典的人，應當這樣生起恭敬之心。」 在宣說這部《藥王菩薩本事品》的時候，八萬四千位菩薩獲得了理解一切眾生語言的陀羅尼（總持法門）。多寶如來（過去佛名）在寶塔中讚歎宿王華菩薩說：『太好了，太好了！宿王華！你成就了不可思議的功德。』
【English Translation】 English version: Others say that the merit and virtue you have attained are immeasurable and boundless; fire cannot burn them, water cannot wash them away. Your merits, even if a thousand Buddhas were to speak of them together, could not be exhausted. You are now able to break through all the demonic thieves, destroy the army of birth and death, and all other enemies are completely annihilated by you. Good man! Hundreds and thousands of Buddhas, with their spiritual powers, jointly protect you. Among all the gods and humans in all the worlds, there is no one like you, except for the Tathagata (an epithet of the Buddha). Those Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), and even Bodhisattvas (those who aspire to Buddhahood), their wisdom and meditation are not comparable to yours.』 O King of Constellations Flower (a Bodhisattva's name)! This Bodhisattva has achieved such merit and power of wisdom. If anyone hears this chapter of the 'Former Deeds of the Medicine King Bodhisattva' and can rejoice and praise it, that person's mouth will always emit the fragrance of blue lotus flowers in this life, and the pores of their body will always emit the fragrance of sandalwood from the ox's head. The merit they obtain is as described above. Therefore, O King of Constellations Flower! I entrust this chapter of the 'Former Deeds of the Medicine King Bodhisattva' to you. In the five hundred years after my Parinirvana (the Buddha's passing), widely propagate it in Jambudvipa (the world we live in), do not let it be cut off, and do not let demons, demon people, gods, dragons, Yakshas (a type of ghost), Kumbhandas (a type of man-eating ghost), etc., take advantage of it. 『O King of Constellations Flower! You should use your spiritual powers to protect this sutra. Why is that? This sutra is a good medicine for the people of Jambudvipa. If someone is sick and can hear this sutra, the illness will immediately disappear, and they will not age or die. O King of Constellations Flower! If you see someone who upholds this sutra, you should offer them blue lotus flowers filled with powdered incense, scattering them over them. After scattering them, you should think: 『This person will soon sit on a grass mat in the Bodhimanda (the place where the Buddha attained enlightenment), break through all the demonic armies, and will blow the conch shell and beat the great Dharma drum, liberating all sentient beings from the sea of suffering of old age, sickness, and death.』 Therefore, those who seek the path of Buddhahood, when they see someone who upholds this sutra, should generate such a respectful mind.』 When this chapter of the 'Former Deeds of the Medicine King Bodhisattva' was being spoken, eighty-four thousand Bodhisattvas attained the Dharani (a type of mantra) of understanding the languages of all sentient beings. The Tathagata Prabhutaratna (a past Buddha's name), in the jeweled stupa, praised the Bodhisattva King of Constellations Flower, saying: 『Excellent, excellent! O King of Constellations Flower! You have achieved inconceivable merit.』
，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。」
妙法蓮華經卷第六 大正藏第 09 冊 No. 0262 妙法蓮華經
妙法蓮華經卷第七
後秦龜茲國三藏法師鳩摩羅什奉 詔譯
妙音菩薩品第二十四
爾時釋迦牟尼佛放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恒河沙等諸佛世界。過是數已，有世界名凈光莊嚴，其國有佛，號凈華宿王智如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為無量無邊菩薩大眾恭敬圍繞而為說法，釋迦牟尼佛白毫光明遍照其國。爾時一切凈光莊嚴國中，有一菩薩名曰妙音，久已殖眾德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、凈德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清凈三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、凈光明三昧、凈藏三昧、不共三昧、日旋三昧，得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光照其身，即白凈華宿王智佛言：「世尊！我當往詣娑婆世界，禮拜、親近、供養釋迦牟尼佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩
【現代漢語翻譯】 現代漢語譯本： 『這樣才能向釋迦牟尼佛詢問這樣的事情，利益無量的一切眾生。』
《妙法蓮華經》卷第六 大正藏第09冊 No. 0262 《妙法蓮華經》
《妙法蓮華經》卷第七
後秦龜茲國三藏法師鳩摩羅什奉詔譯
妙音菩薩品第二十四
那時，釋迦牟尼佛放出大人相的肉髻光明，以及眉間白毫相的光明，遍照東方一百八十萬億那由他恒河沙數那麼多的諸佛世界。超過這個數量之後，有一個世界名為凈光莊嚴，那個國家有佛，號為凈華宿王智如來（Tathagata，如來）、應供（Arhat，阿羅漢）、正遍知（Samyaksambuddha，正等覺者）、明行足（Vidya-carana-sampanna，明行圓滿者）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、調御丈夫（Purusadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，佛陀）、世尊（Bhagavat，世尊），為無量無邊的菩薩大眾恭敬圍繞而說法。釋迦牟尼佛的白毫光明遍照那個國家。那時，在一切凈光莊嚴國中，有一位菩薩名叫妙音，他早已種植了眾多功德的根本，供養親近了無量百千萬億諸佛，並且完全成就了甚深的智慧，得到了妙幢相三昧（Samadhi，三昧）、法華三昧、凈德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清凈三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、凈光明三昧、凈藏三昧、不共三昧、日旋三昧，得到了像這樣百千萬億恒河沙數那麼多的諸大三昧。釋迦牟尼佛的光照到他的身上，他立即對凈華宿王智佛說：『世尊！我應當前往娑婆世界，禮拜、親近、供養釋迦牟尼佛，並且拜見文殊師利（Manjusri）法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩』
【English Translation】 English version: 'Only then can one ask Sakyamuni Buddha about such matters, benefiting immeasurable sentient beings.'
The Sixth Scroll of the Lotus Sutra Taisho Tripitaka Volume 09, No. 0262, The Lotus Sutra
The Seventh Scroll of the Lotus Sutra
Translated by Tripitaka Master Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty, under Imperial Decree
Chapter Twenty-Four: The Bodhisattva Wonderful Sound
At that time, Sakyamuni Buddha emitted a great light from the urna (fleshy protuberance) on his head, and from the white hair between his eyebrows, illuminating all the Buddha worlds in the east, as many as one hundred and eight million nayutas of Ganges sands. Beyond that number, there was a world named Pure Light Adornment. In that country, there was a Buddha named Pure Flower Constellation King Wisdom Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-carana-sampanna (Vidya-carana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purusadamyasarathi (Purusadamyasarathi), Sasta devamanusyanam (Sasta devamanusyanam), Buddha (Buddha), Bhagavat (Bhagavat), who was respectfully surrounded by an immeasurable and boundless assembly of Bodhisattvas, and was expounding the Dharma. The white hair light of Sakyamuni Buddha illuminated that country. At that time, in all of the Pure Light Adornment country, there was a Bodhisattva named Wonderful Sound, who had long planted the roots of many virtues, had made offerings to and been close to immeasurable hundreds of thousands of millions of Buddhas, and had completely attained profound wisdom. He had obtained the Samadhi (Samadhi) of the Wonderful Banner Appearance, the Lotus Samadhi, the Pure Virtue Samadhi, the Constellation King Play Samadhi, the Unconditioned Samadhi, the Wisdom Seal Samadhi, the Samadhi of Understanding the Languages of All Sentient Beings, the Samadhi of Gathering All Merits, the Pure Samadhi, the Samadhi of Supernatural Play, the Wisdom Torch Samadhi, the Adornment King Samadhi, the Pure Light Samadhi, the Pure Treasury Samadhi, the Uncommon Samadhi, and the Sun Rotation Samadhi, and had obtained such great Samadhis as many as hundreds of thousands of millions of Ganges sands. The light of Sakyamuni Buddha shone upon his body, and he immediately said to Pure Flower Constellation King Wisdom Buddha: 'World Honored One! I shall go to the Saha world to pay homage to, be close to, and make offerings to Sakyamuni Buddha, and to see the Bodhisattva Manjusri (Manjusri), the Dharma Prince, Bodhisattva Medicine King, Bodhisattva Brave Giver, Bodhisattva Constellation King Flower, Bodhisattva Superior Practice, and Bodhisattva Adornment King.'
、藥上菩薩。」
爾時凈華宿王智佛告妙音菩薩：「汝莫輕彼國，生下劣想。善男子！彼娑婆世界，高下不平，土石諸山，穢惡充滿，佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福，光明殊妙，是故汝往、莫輕彼國——若佛、菩薩及國土，生下劣想。」
妙音菩薩白其佛言：「世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。」於是妙音菩薩不起于座，身不動搖，而入三昧，以三昧力，于耆阇崛山，去法座不遠，化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為須，甄叔迦寶以為其臺。
爾時，文殊師利法王子見是蓮華，而白佛言：「世尊！是何因緣，先現此瑞？有若干千萬蓮華，閻浮檀金為莖，白銀為葉，金剛為須，甄叔迦寶以為其臺。」
爾時釋迦牟尼佛告文殊師利：「是妙音菩薩摩訶薩，欲從凈華宿王智佛國，與八萬四千菩薩，圍繞而來至此娑婆世界，供養、親近、禮拜於我，亦欲供養、聽法華經。」
文殊師利白佛言：「世尊！是菩薩種何善本？修何功德？而能有是大神通力？行何三昧？愿為我等說是三昧名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小，威儀進止。唯愿
【現代漢語翻譯】 現代漢語譯本：『藥上菩薩。』 當時，凈華宿王智佛告訴妙音菩薩：『你不要輕視那個國土，產生低劣的想法。善男子！那個娑婆世界，高低不平，土石山巒，污穢充滿，佛身矮小，諸菩薩眾的形體也很小。而你的身體有四萬二千由旬（古印度長度單位），我的身體有六百八十萬由旬，你的身體最為端正，具有百千萬福，光明殊勝美妙，因此你前往時，不要輕視那個國土——無論是佛、菩薩還是國土，都不要產生低劣的想法。』 妙音菩薩對佛說：『世尊！我今天前往娑婆世界，都是如來的力量，如來的神通遊戲，如來的功德智慧莊嚴。』於是妙音菩薩沒有離開座位，身體沒有動搖，就進入了三昧（禪定），憑藉三昧的力量，在耆阇崛山（靈鷲山），距離法座不遠的地方，化作了八萬四千個眾寶蓮花，以閻浮檀金（一種金色）為莖，白銀為葉，金剛為須，甄叔迦寶（一種紅色寶石）為臺。 當時，文殊師利法王子看到這些蓮花，就對佛說：『世尊！這是什麼因緣，先出現這種祥瑞？有若干千萬蓮花，以閻浮檀金為莖，白銀為葉，金剛為須，甄叔迦寶為臺。』 當時，釋迦牟尼佛告訴文殊師利：『是妙音菩薩摩訶薩，想要從凈華宿王智佛的國土，帶領八萬四千菩薩，圍繞著來到這個娑婆世界，供養、親近、禮拜我，也想要供養、聽聞《法華經》。』 文殊師利對佛說：『世尊！這位菩薩種下了什麼善根？修了什麼功德？而能有如此大的神通力量？修行什麼三昧？希望您為我們說說這個三昧的名字，我們也想勤奮修行它，修行這個三昧，才能見到這位菩薩的色相大小，威儀舉止。』
【English Translation】 English version: 『Medicine Supreme Bodhisattva.』 At that time, the Pure Flower Constellation King Wisdom Buddha said to the Wonderful Sound Bodhisattva, 『You must not belittle that land, giving rise to inferior thoughts. Good man! That Saha world is uneven, with earth, stones, and mountains, filled with filth and evil. The Buddha's body is small, and the forms of the Bodhisattvas are also small. But your body is forty-two thousand yojanas (an ancient Indian unit of length), and my body is six million eight hundred thousand yojanas. Your body is the most upright, possessing hundreds of thousands of blessings, and your light is exceptionally wonderful. Therefore, when you go, do not belittle that land—whether it be the Buddha, the Bodhisattvas, or the land, do not give rise to inferior thoughts.』 The Wonderful Sound Bodhisattva said to the Buddha, 『World Honored One! My going to the Saha world today is all due to the power of the Tathagata, the Tathagata's miraculous play, and the Tathagata's meritorious virtues and wisdom adornment.』 Thereupon, the Wonderful Sound Bodhisattva did not rise from his seat, his body did not move, and he entered samadhi (meditative absorption). By the power of samadhi, at Mount Gridhrakuta (Vulture Peak), not far from the Dharma seat, he transformed eighty-four thousand jeweled lotuses, with jambudvipa gold (a type of gold) as stems, silver as leaves, diamond as stamens, and jen-shu-ka jewels (a type of red gem) as platforms. At that time, the Dharma Prince Manjushri saw these lotuses and said to the Buddha, 『World Honored One! What is the cause and condition that this auspicious sign has appeared first? There are several million lotuses, with jambudvipa gold as stems, silver as leaves, diamond as stamens, and jen-shu-ka jewels as platforms.』 At that time, Shakyamuni Buddha said to Manjushri, 『It is the Bodhisattva Mahasattva Wonderful Sound, who wishes to come from the land of the Pure Flower Constellation King Wisdom Buddha, leading eighty-four thousand Bodhisattvas, surrounding him, to this Saha world, to make offerings, draw near, and pay homage to me, and also to make offerings and listen to the Lotus Sutra.』 Manjushri said to the Buddha, 『World Honored One! What good roots has this Bodhisattva planted? What meritorious virtues has he cultivated? That he has such great miraculous powers? What samadhi does he practice? May you please tell us the name of this samadhi, so that we may also diligently practice it. By practicing this samadhi, we will be able to see the form and size of this Bodhisattva, his dignified demeanor and movements.』
世尊以神通力，彼菩薩來，令我得見。」
爾時釋迦牟尼佛告文殊師利：「此久滅度多寶如來，當爲汝等而現其相。」
時多寶佛告彼菩薩：「善男子！來，文殊師利法王子欲見汝身。」於時妙音菩薩于彼國沒，與八萬四千菩薩俱共發來。所經諸國，六種震動，皆悉雨於七寶蓮華；百千天樂，不鼓自鳴。是菩薩目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此，身真金色，無量百千功德莊嚴，威德熾盛，光明照曜，諸相具足，如那羅延堅固之身。入七寶臺，上升虛空，去地七多羅樹，諸菩薩眾恭敬圍繞，而來詣此娑婆世界耆阇崛山。到已，下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言：「世尊！凈華宿王智佛問訊世尊，少病、少惱，起居輕利，安樂行不？四大調和不？世事可忍不？眾生易度不？無多貪慾、瞋恚、愚癡、嫉妒、慳慢不？無不孝父母、不敬沙門、邪見、不善心、不攝五情不？世尊！眾生能降伏諸魔怨不？久滅度多寶如來在七寶塔中，來聽法不？又問訊多寶如來，安隱、少惱，堪忍久住不？世尊！我今欲見多寶佛身，唯愿世尊，示我令見。」
爾時釋迦牟尼佛語多寶佛：「是妙音菩薩欲得相見。」
時多寶佛告妙音言：「善哉，善哉
【現代漢語翻譯】 世尊以神通力，讓那位菩薩前來，使我能夠得見。 當時，釋迦牟尼佛告訴文殊師利：『這位早已滅度的多寶如來，將為你們顯現他的形相。』 這時，多寶佛告訴那位菩薩：『善男子！來吧，文殊師利法王子想要見你的身形。』於是，妙音菩薩從那個國土消失，與八萬四千位菩薩一同出發前來。他們所經過的各個國土，都發生了六種震動，並且都下起了七寶蓮花；成百上千的天樂，無需敲擊便自行鳴響。這位菩薩的眼睛如同廣大的青蓮花瓣，即使將成百上千萬的月亮合在一起，他的面容端正也勝過它們，身體呈現真正的金色，以無量百千的功德莊嚴，威德熾盛，光明照耀，諸相具足，如同那羅延（Narayana，印度教神祇，象徵力量）堅固的身體。他進入七寶臺，升上虛空，離地七多羅樹（tala tree，一種高大的棕櫚樹）的高度，諸位菩薩恭敬地圍繞著他，前來娑婆世界（Saha World，我們所處的世界）的耆阇崛山（Grdhrakuta，靈鷲山）。到達后，他從七寶臺下來，拿著價值百千的瓔珞，來到釋迦牟尼佛的面前，頭面禮足，奉上瓔珞，並對佛說：『世尊！凈華宿王智佛（King Pure Flower Constellation Wisdom Buddha）問候世尊，是否少病、少惱，起居輕便，安樂修行？四大（地、水、火、風）調和嗎？世事可以忍受嗎？眾生容易度化嗎？沒有過多的貪慾、瞋恚、愚癡、嫉妒、慳吝、傲慢嗎？沒有不孝順父母、不尊敬沙門（Shramana，出家修行者）、邪見、不善心、不攝持五情（眼、耳、鼻、舌、身）嗎？世尊！眾生能夠降伏諸魔怨嗎？早已滅度的多寶如來在七寶塔中，前來聽法嗎？又問候多寶如來，是否安穩、少惱，能夠忍受長久住世嗎？世尊！我現在想要見到多寶佛的身形，唯愿世尊，讓我得見。』 當時，釋迦牟尼佛對多寶佛說：『這位妙音菩薩想要與您相見。』 這時，多寶佛告訴妙音菩薩說：『善哉，善哉！』
【English Translation】 The World Honored One, through his spiritual power, caused that Bodhisattva to come, so that I could see him. At that time, Shakyamuni Buddha said to Manjushri: 'This Tathagata Prabhutaratna (Many Treasures Tathagata), who has long been extinguished, will manifest his form for you all.' Then, Prabhutaratna Buddha said to that Bodhisattva: 'Good man! Come, the Dharma Prince Manjushri wishes to see your form.' Thereupon, Bodhisattva Wonderful Sound disappeared from that land and, together with eighty-four thousand Bodhisattvas, set forth. The lands they passed through all experienced six kinds of quaking, and all rained down seven-jeweled lotuses; hundreds of thousands of heavenly instruments played without being struck. This Bodhisattva's eyes were like the petals of vast blue lotuses, and even if hundreds of millions of moons were combined, his countenance was more beautiful than them, his body was true gold in color, adorned with immeasurable hundreds of thousands of merits, his majestic virtue was blazing, his light shone brightly, all his marks were complete, like the firm body of Narayana (Hindu deity symbolizing strength). He entered a seven-jeweled platform, ascended into the sky, seven tala trees (a tall palm tree) above the ground, and the assembly of Bodhisattvas respectfully surrounded him, and he came to Mount Grdhrakuta (Vulture Peak) in this Saha World (the world we live in). Having arrived, he descended from the seven-jeweled platform, took a necklace worth hundreds of thousands, and went to Shakyamuni Buddha, bowed his head to his feet, offered the necklace, and said to the Buddha: 'World Honored One! King Pure Flower Constellation Wisdom Buddha sends his greetings to the World Honored One, asking if you are free from illness and affliction, if your movements are light and easy, and if you are practicing in peace? Are the four elements (earth, water, fire, wind) in harmony? Are worldly affairs bearable? Are sentient beings easy to convert? Are there not excessive greed, anger, ignorance, jealousy, stinginess, and arrogance? Are there no unfilial children, no disrespect for Shramanas (ascetics), no wrong views, no unwholesome minds, and no lack of control over the five senses (eyes, ears, nose, tongue, body)? World Honored One! Are sentient beings able to subdue all demonic enemies? Does the long-extinguished Tathagata Prabhutaratna, in the seven-jeweled stupa, come to listen to the Dharma? And also, he sends his greetings to Tathagata Prabhutaratna, asking if he is peaceful, free from affliction, and able to endure long dwelling? World Honored One! I now wish to see the form of Prabhutaratna Buddha, I pray that the World Honored One will show me so that I may see him.' At that time, Shakyamuni Buddha said to Prabhutaratna Buddha: 'This Bodhisattva Wonderful Sound wishes to see you.' Then, Prabhutaratna Buddha said to Bodhisattva Wonderful Sound: 'Excellent, excellent!'
！汝能為供養釋迦牟尼佛及聽法華經，並見文殊師利等，故來至此。」
爾時華德菩薩白佛言：「世尊！是妙音菩薩，種何善根，修何功德，有是神力？」
佛告華德菩薩：「過去有佛，名云雷音王多陀阿伽度、阿羅訶、三藐三佛陀，國名現一切世間，劫名喜見，妙音菩薩于萬二千歲，以十萬種伎樂供養云雷音王佛，並奉上八萬四千七寶缽。以是因緣果報，今生凈華宿王智佛國，有是神力。華德！于汝意云何？爾時云雷音王佛所，妙音菩薩——伎樂供養、奉上寶器者，豈異人乎？今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又值恒河沙等百千萬億那由他佛。
「華德！汝但見妙音菩薩其身在此，而是菩薩，現種種身，處處為諸眾生說是經典——或現梵王身，或現帝釋身，或現自在天身，或現大自在天身，或現天大將軍身，或現毗沙門天王身，或現轉輪聖王身，或現諸小王身，或現長者身，或現居士身，或現宰官身，或現婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身，或現宰官婦女身，或現婆羅門婦女身，或現童男、童女身，或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，而說是經。諸有地獄、餓鬼、畜
【現代漢語翻譯】 『你來這裡是爲了供養釋迦牟尼佛（Sakyamuni Buddha），聽《法華經》（Lotus Sutra），並見到文殊師利（Manjusri）等菩薩。』 當時，華德菩薩（Huade Bodhisattva）問佛：『世尊！這位妙音菩薩（Wonderful Sound Bodhisattva），種下了什麼善根，修了什麼功德，才會有如此的神力？』 佛告訴華德菩薩：『過去有一尊佛，名為云雷音王多陀阿伽度（Cloud Thunder Sound King Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺），他的國名叫現一切世間（Appearing in All Worlds），劫名叫喜見（Joyful Vision）。妙音菩薩在那個時候，用十萬種伎樂供養云雷音王佛，並奉上了八萬四千個七寶缽。因為這個因緣果報，他現在生在凈華宿王智佛（Pure Flower Constellation King Wisdom Buddha）的佛國，擁有這樣的神力。華德，你認為如何？當時在云雷音王佛那裡，用伎樂供養、奉上寶器的妙音菩薩，難道是別人嗎？就是現在的這位妙音菩薩摩訶薩（Mahasattva，大菩薩）。華德，這位妙音菩薩，曾經供養親近過無量諸佛，早已積累了深厚的功德，又值遇了恒河沙數等百千萬億那由他（nayuta，極多數）佛。』 『華德，你只看到妙音菩薩的身體在這裡，而這位菩薩，會顯現種種不同的身形，在各處為眾生宣說這部經典——有時顯現梵王（Brahma）身，有時顯現帝釋（Indra）身，有時顯現自在天（Isvara）身，有時顯現大自在天（Mahesvara）身，有時顯現天大將軍身，有時顯現毗沙門天王（Vaisravana）身，有時顯現轉輪聖王（Cakravartin）身，有時顯現諸小王身，有時顯現長者身，有時顯現居士身，有時顯現宰官身，有時顯現婆羅門（Brahmin）身，有時顯現比丘（bhiksu，和尚）、比丘尼（bhiksuni，尼姑）、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）身，有時顯現長者居士婦女身，有時顯現宰官婦女身，有時顯現婆羅門婦女身，有時顯現童男、童女身，有時顯現天（deva）、龍（naga）、夜叉（yaksa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、人非人等身，而宣說這部經典。所有地獄、餓鬼、畜生
【English Translation】 'You have come here to make offerings to Sakyamuni Buddha, to listen to the Lotus Sutra, and to see Manjusri and other Bodhisattvas.' At that time, Bodhisattva Huade asked the Buddha, 'World Honored One, what good roots has this Bodhisattva Wonderful Sound planted, and what merits has he cultivated, that he possesses such spiritual power?' The Buddha told Bodhisattva Huade, 'In the past, there was a Buddha named Cloud Thunder Sound King Tathagata, Arhat, Samyaksambuddha. His country was named Appearing in All Worlds, and the kalpa was named Joyful Vision. At that time, Bodhisattva Wonderful Sound offered ten thousand kinds of music to the Cloud Thunder Sound King Buddha for twelve thousand years, and also presented eighty-four thousand jeweled bowls. Because of this cause and effect, he is now born in the Buddha land of Pure Flower Constellation King Wisdom Buddha and possesses such spiritual power. Huade, what do you think? Was the Bodhisattva Wonderful Sound who offered music and jeweled vessels to the Cloud Thunder Sound King Buddha at that time someone else? He is this very Bodhisattva Wonderful Sound Mahasattva. Huade, this Bodhisattva Wonderful Sound has already made offerings to and been close to countless Buddhas, has long cultivated deep roots of merit, and has also encountered as many Buddhas as the sands of the Ganges River, hundreds of millions of nayutas.' 'Huade, you only see Bodhisattva Wonderful Sound's body here, but this Bodhisattva manifests various forms and preaches this sutra everywhere for all living beings—sometimes manifesting as the form of Brahma, sometimes as the form of Indra, sometimes as the form of Isvara, sometimes as the form of Mahesvara, sometimes as the form of a great heavenly general, sometimes as the form of Vaisravana, sometimes as the form of a Cakravartin, sometimes as the form of various minor kings, sometimes as the form of an elder, sometimes as the form of a householder, sometimes as the form of a government official, sometimes as the form of a Brahmin, sometimes as the form of a bhiksu, bhiksuni, upasaka, upasika, sometimes as the form of an elder's wife, a householder's wife, a government official's wife, a Brahmin's wife, sometimes as the form of a boy or girl, sometimes as the form of a deva, naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga, human or non-human, and preaches this sutra. All those in hells, hungry ghosts, and animals'
生，及眾難處，皆能救濟，乃至於王后宮，變為女身，而說是經。
「華德！是妙音菩薩，能救護娑婆世界諸眾生者，是妙音菩薩如是種種變化現身，在此娑婆國土，為諸眾生說是經典，于神通、變化、智慧無所損減。是菩薩，以若干智慧明照娑婆世界，令一切眾生各得所知；於十方恒河沙世界中，亦復如是。若應以聲聞形得度者，現聲聞形而為說法；應以辟支佛形得度者，現辟支佛形而為說法；應以菩薩形得度者，現菩薩形而為說法；應以佛形得度者，即現佛形而為說法。如是種種，隨所應度而為現形，乃至應以滅度而得度者，示現滅度。
「華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。」
爾時華德菩薩白佛言：「世尊！是妙音菩薩，深種善根。世尊！是菩薩住何三昧，而能如是在所變現，度脫眾生？」
佛告華德菩薩：「善男子！其三昧名現一切色身，妙音菩薩住是三昧中，能如是饒益無量眾生。」
說是妙音菩薩品時，與妙音菩薩俱來者八萬四千人，皆得現一切色身三昧；此娑婆世界無量菩薩，亦得是三昧及陀羅尼。
爾時妙音菩薩摩訶薩供養釋迦牟尼佛及多寶佛塔已，還歸本土，所經諸國，六種震動，雨寶蓮華，作百千萬億種種伎樂。既到本國，與八萬
【現代漢語翻譯】 現代漢語譯本：他能救濟眾生於各種苦難之中，甚至在王后宮中，他會化為女身，宣說此經。 華德（菩薩名）！這位妙音菩薩，能夠救護娑婆世界（我們所處的世界）的眾生。妙音菩薩能如此變化顯現各種身形，在這個娑婆國土，為眾生宣說經典，他的神通、變化和智慧絲毫沒有減損。這位菩薩以各種智慧照亮娑婆世界，使一切眾生都能理解他們所能理解的；在十方恒河沙數的世界中，也是如此。如果眾生應該以聲聞（佛教修行者）的形象得度，他就顯現聲聞的形象為他們說法；如果應該以辟支佛（獨自覺悟者）的形象得度，他就顯現辟支佛的形象為他們說法；如果應該以菩薩（追求覺悟的修行者）的形象得度，他就顯現菩薩的形象為他們說法；如果應該以佛的形象得度，他就顯現佛的形象為他們說法。像這樣，他會根據眾生應該以何種形象得度而顯現相應的形象，甚至如果應該以示現滅度（涅槃）而得度，他也會示現滅度。 華德！妙音菩薩摩訶薩（偉大的菩薩），成就了偉大的神通和智慧之力，他的事蹟就是如此。 這時，華德菩薩對佛說：『世尊！這位妙音菩薩，真是深種善根。世尊！這位菩薩住在何種三昧（禪定），才能如此隨處變化顯現，度脫眾生呢？』 佛告訴華德菩薩：『善男子！那種三昧名為現一切色身（顯現一切形體）。妙音菩薩住在這種三昧中，才能如此饒益無量眾生。』 當宣說妙音菩薩品時，與妙音菩薩一同前來的八萬四千人，都獲得了現一切色身三昧；這個娑婆世界無量的菩薩，也獲得了這種三昧和陀羅尼（總持）。 這時，妙音菩薩摩訶薩供養釋迦牟尼佛（此世界的佛）和多寶佛塔（象徵佛的法身）后，返回自己的國土，所經過的各個國家都發生了六種震動，天降寶蓮花，奏響百千萬億種樂器。到達本國后，與八萬
【English Translation】 English version: He can rescue beings from all kinds of difficulties, even in the queen's palace, he would transform into a female body and preach this sutra. O Flower Virtue (a Bodhisattva's name)! This Bodhisattva Wonderful Sound is able to protect the beings of the Saha world (the world we live in). Bodhisattva Wonderful Sound can manifest in various forms in this Saha land to preach the scriptures to beings. His supernatural powers, transformations, and wisdom are not diminished in the slightest. This Bodhisattva illuminates the Saha world with various wisdoms, enabling all beings to understand what they are capable of understanding; it is the same in the ten directions of the Ganges River sand-like worlds. If beings should be saved by the form of a Sravaka (Buddhist practitioner), he manifests the form of a Sravaka to preach the Dharma to them; if they should be saved by the form of a Pratyekabuddha (one who achieves enlightenment on their own), he manifests the form of a Pratyekabuddha to preach the Dharma to them; if they should be saved by the form of a Bodhisattva (a practitioner seeking enlightenment), he manifests the form of a Bodhisattva to preach the Dharma to them; if they should be saved by the form of a Buddha, he manifests the form of a Buddha to preach the Dharma to them. In this way, he manifests the corresponding form according to how beings should be saved, even if they should be saved by demonstrating extinction (Nirvana), he will demonstrate extinction. O Flower Virtue! Bodhisattva Mahasattva (great Bodhisattva) Wonderful Sound has achieved great supernatural powers and wisdom, and his deeds are like this. At this time, Bodhisattva Flower Virtue said to the Buddha: 'World Honored One! This Bodhisattva Wonderful Sound has truly planted deep roots of goodness. World Honored One! In what Samadhi (meditative state) does this Bodhisattva reside, that he can transform and manifest everywhere, liberating beings?' The Buddha told Bodhisattva Flower Virtue: 'Good man! That Samadhi is called Manifesting All Forms. Bodhisattva Wonderful Sound resides in this Samadhi, and is able to benefit countless beings in this way.' When the chapter on Bodhisattva Wonderful Sound was being preached, the eighty-four thousand people who came with Bodhisattva Wonderful Sound all attained the Samadhi of Manifesting All Forms; the countless Bodhisattvas of this Saha world also attained this Samadhi and Dharani (total retention). At this time, Bodhisattva Mahasattva Wonderful Sound, after making offerings to Sakyamuni Buddha (the Buddha of this world) and the Stupa of Many Treasures (symbolizing the Dharma body of the Buddha), returned to his own land. The countries he passed through experienced six kinds of earthquakes, precious lotus flowers rained down, and hundreds of millions of musical instruments played. Upon arriving in his own country, he and the eighty thousand
四千菩薩、圍繞至凈華宿王智佛所，白佛言：「世尊！我到娑婆世界饒益眾生，見釋迦牟尼佛，及見多寶佛塔，禮拜、供養；又見文殊師利法王子菩薩，及見藥王菩薩、得勤精進力菩薩、勇施菩薩等，亦令是八萬四千菩薩得現一切色身三昧。說是妙音菩薩來往品時，四萬二千天子得無生法忍，華德菩薩得法華三昧。」
御製觀世音普門品經序
觀世音菩薩，以爍迦羅心應變無窮，自在神通遍游法界，入微塵國土說法濟度，具足妙相弘誓如海，凡有因緣發清凈心，才舉聲稱，即隨聲而應，所有欲愿即獲如意。妙法蓮華經普門品者，為度脫苦惱之真詮也。人能常以是經作觀，一念方萌，即見大悲勝相，能滅一切諸苦，其功德不可思議。朕惟天道福善禍淫，故佛示果報，使人為善而不敢為惡。夫天堂、地獄皆由人為，不違于方寸之內，故為善者得昇天堂，為惡者即墮地獄。夫忠臣孝子吉人貞士，其心即佛，故神明芘佑，業障俱泯，是以生不犯于憲條，沒不墮于無間。夫兇頑之徒，一于為惡，棄五倫如敝帚，蹈刑法如飲甘，寧喂羅剎，不欽佛道。然人性本善，所為惡者，特氣質之偏；茍能改心易慮，修省避畏，轉移之間惡可為善矣。為善則即善人，昔之所積之咎，如太空點塵、紅罏片雪，消滌淨盡，雖有果報將安
【現代漢語翻譯】 現代漢語譯本：四千位菩薩圍繞在至凈華宿王智佛（佛名）的周圍，向佛稟告說：『世尊！我們到娑婆世界（我們所處的世界）去利益眾生，見到了釋迦牟尼佛（佛名），也見到了多寶佛塔（佛塔名），並向他們禮拜、供養；又見到了文殊師利法王子菩薩（菩薩名），以及藥王菩薩（菩薩名）、得勤精進力菩薩（菩薩名）、勇施菩薩（菩薩名）等，也讓那八萬四千位菩薩獲得了現一切色身三昧（一種禪定境界）。』當說到妙音菩薩來往品時，四萬二千位天子獲得了無生法忍（一種對真理的領悟），華德菩薩獲得了法華三昧（一種禪定境界）。
御製觀世音普門品經序
觀世音菩薩（菩薩名），以爍迦羅心（一種堅固的心）應變無窮，自在神通遍游法界（宇宙），進入微塵國土說法濟度，具足妙相弘誓如海，凡是有因緣發起清凈心的人，只要發出聲音稱念他的名號，他就會隨聲而應，所有願望都能如願以償。《妙法蓮華經普門品》是為解脫苦惱的真實教義。人們如果能經常用這部經來觀想，只要一念萌發，就能見到大悲的殊勝形象，能滅除一切痛苦，其功德不可思議。我（皇帝自稱）認為天道是福善禍淫，所以佛才顯示果報，使人行善而不敢作惡。天堂、地獄都是由人自己造成的，不超出方寸之間（指內心），所以行善的人就能升入天堂，作惡的人就會墮入地獄。忠臣孝子、吉人貞士，他們的心就是佛心，所以神明會保佑他們，業障都會消除，因此活著的時候不會觸犯法律，死後也不會墮入無間地獄。那些兇頑之徒，一心作惡，拋棄五倫（指父子、君臣、夫婦、兄弟、朋友）如同破舊的掃帚，踐踏刑法如同飲甘甜的飲料，寧願餵養羅剎（惡鬼），也不敬奉佛道。然而人性本善，之所以作惡，只是氣質的偏頗；如果能改變心意，反省自己，修身避禍，在轉變之間，惡就可以變為善。行善就是善人，過去所積累的罪過，如同太空中的塵埃、紅爐中的片雪，都會消散乾淨，即使有果報也會安然度過。
【English Translation】 English version: Four thousand Bodhisattvas, surrounding the Buddha Pure Flower Constellation King Wisdom (Buddha's name), said to the Buddha: 'World Honored One! We went to the Saha world (the world we live in) to benefit sentient beings, saw Shakyamuni Buddha (Buddha's name), and also saw the Stupa of Many Treasures (Stupa's name), and paid homage and made offerings to them; we also saw the Bodhisattva Manjushri Dharma Prince (Bodhisattva's name), as well as Bodhisattva Medicine King (Bodhisattva's name), Bodhisattva Diligent Progress Power (Bodhisattva's name), Bodhisattva Courageous Giving (Bodhisattva's name), etc., and also enabled those eighty-four thousand Bodhisattvas to attain the Samadhi of Manifesting All Forms (a state of meditative concentration).』 When the chapter on the Bodhisattva Wonderful Sound's Coming and Going was being spoken, forty-two thousand devas attained the forbearance of non-birth (a realization of truth), and Bodhisattva Flower Virtue attained the Lotus Samadhi (a state of meditative concentration).
Imperial Preface to the Universal Gateway of Avalokiteshvara Sutra
Bodhisattva Avalokiteshvara (Bodhisattva's name), with a heart of Shakra (a steadfast heart), responds to infinite changes, freely travels throughout the Dharma Realm (the universe) with supernatural powers, enters countless lands to preach the Dharma and deliver beings, possesses wonderful appearances and vows as vast as the sea. Anyone who has the karmic affinity to generate a pure mind, as soon as they utter his name, he will respond to their call, and all their wishes will be fulfilled. The Universal Gateway Chapter of the Lotus Sutra is the true teaching for liberating from suffering. If people can constantly contemplate this sutra, as soon as a thought arises, they will see the magnificent form of great compassion, which can extinguish all suffering, and its merits are inconceivable. I (the emperor referring to himself) believe that the way of heaven is to bless the good and punish the wicked, so the Buddha reveals the consequences of actions, to make people do good and not dare to do evil. Heaven and hell are both created by people themselves, not beyond the confines of one's own heart, so those who do good will ascend to heaven, and those who do evil will fall into hell. Loyal ministers, filial sons, virtuous people, and chaste individuals, their hearts are the Buddha's heart, so the gods will protect them, and their karmic obstacles will be eliminated. Therefore, while alive, they will not violate the laws, and after death, they will not fall into the Avici hell. Those who are wicked and stubborn, wholeheartedly do evil, discard the five relationships (referring to father-son, ruler-subject, husband-wife, siblings, and friends) like worn-out brooms, and trample on the law like drinking sweet beverages, preferring to feed Rakshasas (demons) rather than respect the Buddha's path. However, human nature is inherently good, and the reason for doing evil is merely a deviation in temperament; if one can change their mind, reflect on themselves, cultivate themselves, and avoid harm, in the process of transformation, evil can be turned into good. Doing good makes one a good person, and the sins accumulated in the past, like dust in space or a snowflake in a red furnace, will be completely dissolved. Even if there are karmic consequences, one will pass through them peacefully.
施乎？朕恒念此，惟恐世之人有過而不知改，乃甘心焉以自棄，遂表章是經，使善良君子永堅禁戒之心，廣納無量之福，為善功德豈有涯涘哉！
永樂九年五月初一日
妙法蓮華經觀世音菩薩普門品經
姚秦三藏法師鳩摩羅什譯長行
隋北天竺沙門阇那崛多譯重頌
妙法蓮華經觀世音菩薩普門品第二十五
爾時，無盡意菩薩即從座起，偏袒右肩，合掌向佛，而作是言：「世尊！觀世音菩薩，以何因緣名觀世音？」
佛告無盡意菩薩：「善男子！若有無量百千萬億眾生受諸苦惱，聞是觀世音菩薩，一心稱名，觀世音菩薩即時觀其音聲，皆得解脫。若有持是觀世音菩薩名者，設入大火，火不能燒，由是菩薩威神力故。若為大水所漂，稱其名號，即得淺處。若有百千萬億眾生，為求金、銀、琉璃、車𤦲、馬瑙、珊瑚、虎珀、真珠等寶，入于大海，假使黑風吹其船舫，飄墮羅剎鬼國，其中若有，乃至一人，稱觀世音菩薩名者，是諸人等皆得解脫羅剎之難。以是因緣，名觀世音。若復有人臨當被害，稱觀世音菩薩名者，彼所執刀杖尋段段壞，而得解脫。若三千大千國土，滿中夜叉、羅剎，欲來惱人，聞其稱觀世音菩薩名者，是諸惡鬼，尚不能以惡眼視之，況復加害。設復有人，若有
【現代漢語翻譯】 現代漢語譯本：我常常思考這個問題，只怕世人有了過錯卻不知道改正，於是甘心自暴自棄。因此我將這部經書公之於衆，使善良的君子永遠堅定持守戒律的心，廣泛接納無量的福報，行善的功德哪裡會有盡頭呢！ 永樂九年五月初一日 《妙法蓮華經觀世音菩薩普門品經》 姚秦三藏法師鳩摩羅什（Kumarajiva）譯長行 隋北天竺沙門阇那崛多（Jnanagupta）譯重頌 《妙法蓮華經觀世音菩薩普門品》第二十五 當時，無盡意菩薩（Akshayamati Bodhisattva）即從座位上站起，袒露右肩，合掌向佛，說道：『世尊！觀世音菩薩（Avalokiteshvara Bodhisattva），因為什麼因緣而名為觀世音呢？』 佛告訴無盡意菩薩：『善男子！如果有無量百千萬億的眾生遭受各種苦惱，聽到這位觀世音菩薩，一心稱念他的名號，觀世音菩薩就會立刻觀察他們的音聲，使他們都得到解脫。如果有受持這位觀世音菩薩名號的人，即使進入大火中，火也不能燒傷他，這是因為這位菩薩的威神力量的緣故。如果被大水所漂流，稱念他的名號，就能到達淺水處。如果有百千萬億的眾生，爲了尋求金、銀、琉璃、硨磲（一種海貝）、瑪瑙、珊瑚、琥珀、珍珠等寶物，進入大海，假如遇到黑風吹襲他們的船隻，飄落到羅剎（Rakshasa）鬼國，其中如果有人，哪怕只有一人，稱念觀世音菩薩的名號，這些人都能解脫羅剎的災難。因為這個因緣，所以名為觀世音。如果又有人面臨被殺害的危險，稱念觀世音菩薩的名號，他們所執的刀杖就會立刻斷壞，從而得到解脫。如果三千大千世界，充滿著夜叉（Yaksa）、羅剎，想要來惱害人，聽到他們稱念觀世音菩薩的名號，這些惡鬼尚且不能用惡眼看他們，更何況加害呢？假設又有人，如果
【English Translation】 English version: I constantly reflect on this, fearing that people might have faults but not know how to correct them, thus willingly abandoning themselves. Therefore, I make this scripture public, so that virtuous individuals may forever strengthen their resolve to uphold the precepts, widely receive immeasurable blessings, and the merits of doing good will have no end! The first day of the fifth month of the ninth year of Yongle 'The Universal Gateway of Bodhisattva Avalokiteshvara Chapter of the Lotus Sutra' Translated by Tripitaka Master Kumarajiva of the Yao Qin Dynasty Translated in verse by the Shramana Jnanagupta of Northern India of the Sui Dynasty Chapter Twenty-Five: The Universal Gateway of Bodhisattva Avalokiteshvara of the Lotus Sutra At that time, Bodhisattva Akshayamati rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said: 'World Honored One! For what reason is Bodhisattva Avalokiteshvara named Avalokiteshvara?' The Buddha told Bodhisattva Akshayamati: 'Good man! If countless hundreds of thousands of millions of sentient beings are suffering from various afflictions, upon hearing of this Bodhisattva Avalokiteshvara, and single-mindedly calling upon his name, Bodhisattva Avalokiteshvara will immediately observe their voices, and they will all attain liberation. If there are those who uphold the name of this Bodhisattva Avalokiteshvara, even if they enter a great fire, the fire will not be able to burn them, because of the majestic spiritual power of this Bodhisattva. If they are swept away by great waters, by calling upon his name, they will reach shallow ground. If there are hundreds of thousands of millions of sentient beings, who, in search of gold, silver, lapis lazuli, tridacna (a type of clam), agate, coral, amber, pearls, and other treasures, enter the great ocean, and if a black wind blows their ships, causing them to drift to the land of Rakshasa demons, if among them, even one person, calls upon the name of Bodhisattva Avalokiteshvara, all these people will be liberated from the calamity of the Rakshasas. Because of this reason, he is named Avalokiteshvara. If there is another person who is about to be harmed, by calling upon the name of Bodhisattva Avalokiteshvara, the knives and staves they wield will immediately break into pieces, and they will attain liberation. If the three thousand great thousand worlds are filled with Yakshas and Rakshasas, who wish to trouble people, upon hearing them call upon the name of Bodhisattva Avalokiteshvara, these evil ghosts will not even be able to look at them with evil eyes, let alone harm them. Suppose there is another person, if there are
罪、若無罪，杻械、枷鎖檢系其身，稱觀世音菩薩名者，皆悉斷壞，即得解脫。若三千大千國土，滿中怨賊，有一商主，將諸商人，赍持重寶、經過險路，其中一人作是唱言：『諸善男子！勿得恐怖，汝等應當一心稱觀世音菩薩名號。是菩薩能以無畏施於眾生，汝等若稱名者，於此怨賊當得解脫。』眾商人聞，俱發聲言：『南無觀世音菩薩。』稱其名故，即得解脫。
「無盡意！觀世音菩薩摩訶薩，威神之力巍巍如是。若有眾生多於淫慾，常念恭敬觀世音菩薩，便得離欲。若多瞋恚，常念恭敬觀世音菩薩，便得離瞋。若多愚癡，常念恭敬觀世音菩薩，便得離癡。
「無盡意！觀世音菩薩有如是等大威神力，多所饒益，是故眾生常應心念。若有女人，設欲求男，禮拜供養觀世音菩薩，便生福德智慧之男；設欲求女，便生端正有相之女。宿殖德本，眾人愛敬。
「無盡意！觀世音菩薩有如是力，若有眾生，恭敬禮拜觀世音菩薩，福不唐捐，是故眾生皆應受持觀世音菩薩名號。
「無盡意！若有人受持六十二億恒河沙菩薩名字，復盡形供養飲食、衣服、臥具、醫藥。于汝意云何？是善男子、善女人，功德多不？」
無盡意言：「甚多，世尊！」
佛言：「若復有人受持觀世音菩薩名號
【現代漢語翻譯】 現代漢語譯本 無論是被判有罪還是無罪，被手銬、腳鐐、枷鎖束縛的人，只要稱念觀世音菩薩（Avalokiteśvara Bodhisattva）的名號，所有的束縛都會斷裂，立即獲得解脫。如果三千大千世界（trichiliocosm）充滿了強盜，有一位商人首領，帶領著眾多商人，攜帶貴重的財寶，經過危險的道路，其中一人這樣說道：『各位善男子！不要害怕，你們應當一心稱念觀世音菩薩的名號。這位菩薩能將無畏施予眾生，你們如果稱念他的名號，就能從這些強盜手中獲得解脫。』眾商人聽后，一起發出聲音說：『南無觀世音菩薩（Namo Avalokiteśvara Bodhisattva）。』因為稱念他的名號，立即就得到了解脫。 『無盡意（Akṣayamati）！觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）的威神之力就是如此偉大。如果眾生淫慾心很重，經常唸誦恭敬觀世音菩薩，就能脫離淫慾。如果嗔恨心很重，經常唸誦恭敬觀世音菩薩，就能脫離嗔恨。如果愚癡心很重，經常唸誦恭敬觀世音菩薩，就能脫離愚癡。』 『無盡意！觀世音菩薩有如此等的大威神力，能利益眾多眾生，所以眾生應當經常心念他。如果有女人，想要生男孩，禮拜供養觀世音菩薩，就會生下有福德有智慧的男孩；如果想要生女孩，就會生下端莊美麗的女孩。因為她前世積累了德行的根本，所以會受到眾人的愛戴和尊敬。』 『無盡意！觀世音菩薩有這樣的力量，如果有眾生，恭敬禮拜觀世音菩薩，所求的福報不會落空，所以眾生都應當受持觀世音菩薩的名號。』 『無盡意！如果有人受持六十二億恒河沙數（Ganges sand）菩薩的名字，並且盡其一生供養飲食、衣服、臥具、醫藥。你認為如何？這位善男子、善女人，功德多嗎？』 無盡意回答說：『非常多，世尊（Bhagavan）！』 佛說：『如果有人受持觀世音菩薩的名號
【English Translation】 English version Whether one is judged guilty or innocent, if they are bound by handcuffs, shackles, or fetters, and they call upon the name of Avalokiteśvara Bodhisattva, all their bonds will be broken, and they will immediately gain liberation. If the trichiliocosm is filled with bandits, and a merchant leader is guiding many merchants, carrying precious treasures, through a dangerous path, and one of them says: 『Good men! Do not be afraid, you should wholeheartedly call upon the name of Avalokiteśvara Bodhisattva. This Bodhisattva can bestow fearlessness upon all beings, and if you call upon his name, you will be liberated from these bandits.』 Upon hearing this, all the merchants together exclaimed: 『Namo Avalokiteśvara Bodhisattva.』 By calling upon his name, they immediately gained liberation. 『Akṣayamati! The majestic power of Avalokiteśvara Bodhisattva Mahāsattva is so great. If beings have strong lustful desires, by constantly reciting and revering Avalokiteśvara Bodhisattva, they will be freed from lust. If they have strong anger, by constantly reciting and revering Avalokiteśvara Bodhisattva, they will be freed from anger. If they have strong ignorance, by constantly reciting and revering Avalokiteśvara Bodhisattva, they will be freed from ignorance.』 『Akṣayamati! Avalokiteśvara Bodhisattva has such great majestic power, which benefits many beings, therefore, beings should always keep him in their minds. If a woman wishes to have a son, by bowing and making offerings to Avalokiteśvara Bodhisattva, she will give birth to a son with blessings and wisdom; if she wishes to have a daughter, she will give birth to a beautiful and virtuous daughter. Because she has accumulated the roots of virtue in her past lives, she will be loved and respected by all.』 『Akṣayamati! Avalokiteśvara Bodhisattva has such power, that if beings respectfully bow and make offerings to Avalokiteśvara Bodhisattva, their blessings will not be in vain, therefore, all beings should uphold the name of Avalokiteśvara Bodhisattva.』 『Akṣayamati! If someone upholds the names of sixty-two billion Bodhisattvas, as numerous as the sands of the Ganges River, and for their entire life offers them food, clothing, bedding, and medicine. What do you think? Would this good man or good woman have great merit?』 Akṣayamati replied: 『Very much, Bhagavan!』 The Buddha said: 『If someone upholds the name of Avalokiteśvara Bodhisattva』
，乃至一時禮拜、供養，是二人福，正等無異，于百千萬億劫不可窮盡。無盡意！受持觀世音菩薩名號，得如是無量無邊福德之利。」
無盡意菩薩白佛言：「世尊！觀世音菩薩，云何游此娑婆世界？云何而為眾生說法？方便之力，其事云何？」
佛告無盡意菩薩：「善男子！若有國土眾生，應以佛身得度者，觀世音菩薩即現佛身而為說法；應以辟支佛身得度者，即現辟支佛身而為說法；應以聲聞身得度者，即現聲聞身而為說法；應以梵王身得度者，即現梵王身而為說法；應以帝釋身得度者，即現帝釋身而為說法；應以自在天身得度者，即現自在天身而為說法；應以大自在天身得度者，即現大自在天身而為說法；應以天大將軍身得度者，即現天大將軍身而為說法；應以毗沙門身得度者，即現毗沙門身而為說法；應以小王身得度者，即現小王身而為說法；應以長者身得度者，即現長者身而為說法；應以居士身得度者，即現居士身而為說法；應以宰官身得度者，即現宰官身而為說法；應以婆羅門身得度者，即現婆羅門身而為說法；應以比丘、比丘尼、優婆塞、優婆夷身得度者，即現比丘、比丘尼、優婆塞、優婆夷身而為說法；應以長者、居士、宰官、婆羅門婦女身得度者，即現婦女身而為說法；應以童男、童
【現代漢語翻譯】 現代漢語譯本：甚至哪怕只是一時禮拜、供養，這兩個人的福德也是完全相等，沒有差異，在百千萬億劫的時間裡也無法窮盡。無盡意啊！受持觀世音菩薩的名號，能獲得如此無量無邊的福德利益。 無盡意菩薩對佛說：『世尊！觀世音菩薩是如何游化這個娑婆世界（指我們所處的世界）的？又是如何為眾生說法的？他所運用的方便之力，又是怎樣的呢？』 佛告訴無盡意菩薩：『善男子！如果有國土的眾生，應該以佛身才能得度的，觀世音菩薩就立即顯現佛身來為他們說法；應該以辟支佛身（獨覺的修行者）才能得度的，就顯現辟支佛身來為他們說法；應該以聲聞身（聽聞佛法而修行的弟子）才能得度的，就顯現聲聞身來為他們說法；應該以梵王身（色界天的天王）才能得度的，就顯現梵王身來為他們說法；應該以帝釋身（欲界天的天主）才能得度的，就顯現帝釋身來為他們說法；應該以自在天身（欲界天的天神）才能得度的，就顯現自在天身來為他們說法；應該以大自在天身（色界天的天神）才能得度的，就顯現大自在天身來為他們說法；應該以天大將軍身才能得度的，就顯現天大將軍身來為他們說法；應該以毗沙門身（護法天神）才能得度的，就顯現毗沙門身來為他們說法；應該以小王身才能得度的，就顯現小王身來為他們說法；應該以長者身才能得度的，就顯現長者身來為他們說法；應該以居士身才能得度的，就顯現居士身來為他們說法；應該以宰官身才能得度的，就顯現宰官身來為他們說法；應該以婆羅門身（古印度祭司階層）才能得度的，就顯現婆羅門身來為他們說法；應該以比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）身才能得度的，就顯現比丘、比丘尼、優婆塞、優婆夷身來為他們說法；應該以長者、居士、宰官、婆羅門婦女身才能得度的，就顯現婦女身來為他們說法；應該以童男、童
【English Translation】 English version: Even if it is just for a moment of paying homage or making offerings, the merit of these two people is exactly equal, without any difference, and cannot be exhausted in hundreds of thousands of millions of kalpas. Inexhaustible Intent! By upholding the name of Bodhisattva Avalokiteśvara, one can obtain such immeasurable and boundless benefits of merit. Bodhisattva Inexhaustible Intent said to the Buddha: 'World Honored One! How does Bodhisattva Avalokiteśvara travel in this Saha world (referring to the world we live in)? And how does he preach the Dharma to sentient beings? What are the skillful means he employs?' The Buddha told Bodhisattva Inexhaustible Intent: 'Good man! If there are sentient beings in a land who should be liberated by the body of a Buddha, Bodhisattva Avalokiteśvara will immediately manifest the body of a Buddha to preach the Dharma to them; if they should be liberated by the body of a Pratyekabuddha (a solitary enlightened one), he will manifest the body of a Pratyekabuddha to preach the Dharma to them; if they should be liberated by the body of a Śrāvaka (a disciple who hears the Dharma and practices), he will manifest the body of a Śrāvaka to preach the Dharma to them; if they should be liberated by the body of a Brahma King (a king of the Form Realm heavens), he will manifest the body of a Brahma King to preach the Dharma to them; if they should be liberated by the body of a Śakra (the lord of the Desire Realm heavens), he will manifest the body of a Śakra to preach the Dharma to them; if they should be liberated by the body of a Maheśvara (a deity of the Desire Realm heavens), he will manifest the body of a Maheśvara to preach the Dharma to them; if they should be liberated by the body of a Mahāmaheśvara (a deity of the Form Realm heavens), he will manifest the body of a Mahāmaheśvara to preach the Dharma to them; if they should be liberated by the body of a Heavenly Great General, he will manifest the body of a Heavenly Great General to preach the Dharma to them; if they should be liberated by the body of Vaiśravaṇa (a guardian deity), he will manifest the body of Vaiśravaṇa to preach the Dharma to them; if they should be liberated by the body of a Small King, he will manifest the body of a Small King to preach the Dharma to them; if they should be liberated by the body of an Elder, he will manifest the body of an Elder to preach the Dharma to them; if they should be liberated by the body of a Layman, he will manifest the body of a Layman to preach the Dharma to them; if they should be liberated by the body of an Official, he will manifest the body of an Official to preach the Dharma to them; if they should be liberated by the body of a Brahmin (a priest of ancient India), he will manifest the body of a Brahmin to preach the Dharma to them; if they should be liberated by the bodies of a Bhikṣu (a male monastic), a Bhikṣuṇī (a female monastic), an Upāsaka (a male lay follower), or an Upāsikā (a female lay follower), he will manifest the bodies of a Bhikṣu, a Bhikṣuṇī, an Upāsaka, or an Upāsikā to preach the Dharma to them; if they should be liberated by the bodies of the wives of Elders, Laymen, Officials, or Brahmins, he will manifest the body of a woman to preach the Dharma to them; if they should be liberated by the bodies of young boys, young
女身得度者，即現童男、童女身而為說法；應以天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身得度者，即皆現之而為說法；應以執金剛身得度者，即現執金剛身而為說法。
「無盡意！是觀世音菩薩成就如是功德，以種種形，游諸國土，度脫眾生。是故汝等，應當一心供養觀世音菩薩。是觀世音菩薩摩訶薩，于怖畏急難之中能施無畏，是故此娑婆世界，皆號之為施無畏者。」
無盡意菩薩白佛言：「世尊！我今當供養觀世音菩薩。」即解頸眾寶珠、瓔珞，價直百千兩金，而以與之，作是言：「仁者！受此法施珍寶瓔珞。」時觀世音菩薩不肯受之。無盡意復白觀世音菩薩言：「仁者！愍我等故，受此瓔珞。」
爾時佛告觀世音菩薩：「當愍此無盡意菩薩及四眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等故，受是瓔珞。」
即時觀世音菩薩愍諸四眾，及於天、龍、人非人等，受其瓔珞，分作二分，一分奉釋迦牟尼佛，一分奉多寶佛塔。
「無盡意，觀世音菩薩有如是自在神力，游于娑婆世界。」
爾時無盡意菩薩以偈問曰：
「世尊妙相具， 我今重問彼， 佛子何因緣， 名為觀世音？ 具足妙相尊， 偈
【現代漢語翻譯】 現代漢語譯本 對於那些應以女身得度的人，觀世音菩薩就示現童男或童女之身來為他們說法；對於那些應以天（deva，天神）、龍（nāga，龍神）、夜叉（yakṣa，一種守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，一種好戰的神）、迦樓羅（garuḍa，一種巨鳥）、緊那羅（kiṃnara，一種半人半鳥的樂神）、摩睺羅伽（mahoraga，一種大蟒神）、人非人等身得度的人，觀世音菩薩就都示現相應的身形來為他們說法；對於那些應以執金剛（vajrapāṇi，手持金剛杵的神）身得度的人，觀世音菩薩就示現執金剛身來為他們說法。 『無盡意（Akṣayamati，菩薩名）！這位觀世音菩薩成就了這樣的功德，以種種不同的形貌，遊歷各個國土，度化解脫眾生。因此，你們應當一心供養觀世音菩薩。這位觀世音菩薩摩訶薩（mahāsattva，大菩薩），在恐懼和危難之中能夠給予無畏的庇護，所以這個娑婆世界（sahā，我們所處的世界）都稱他為施無畏者。』 無盡意菩薩對佛說：『世尊！我現在應當供養觀世音菩薩。』說完，他就解下自己脖子上佩戴的眾寶珠和瓔珞，價值百千兩黃金，並將它們獻給觀世音菩薩，說道：『仁者！請您接受這些作為法施的珍寶瓔珞。』當時，觀世音菩薩不肯接受。無盡意菩薩又對觀世音菩薩說：『仁者！請您爲了憐憫我們，接受這些瓔珞吧。』 這時，佛告訴觀世音菩薩：『應當憐憫這位無盡意菩薩以及四眾弟子，還有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，接受這些瓔珞吧。』 觀世音菩薩立刻憐憫四眾弟子，以及天、龍、人非人等，接受了這些瓔珞，並將它們分成兩份，一份獻給釋迦牟尼佛（Śākyamuni，佛教創始人），一份獻給多寶佛塔（Prabhūtaratna，佛塔名）。 『無盡意，觀世音菩薩有如此自在的神力，遊歷于娑婆世界。』 這時，無盡意菩薩用偈頌問道： 『世尊具足微妙的相好，我現在再次請問您， 佛子因何緣故，名為觀世音？ 具足微妙相好的尊者，請用偈頌回答。』
【English Translation】 English version Those who are to be delivered by appearing in a female body, Bodhisattva Avalokiteśvara then manifests as a young boy or a young girl to preach the Dharma to them; those who are to be delivered by appearing in the bodies of devas (gods), nāgas (dragons), yakṣas (a type of guardian spirit), gandharvas (celestial musicians), asuras (a type of warring god), garuḍas (a giant bird), kiṃnaras (a half-human, half-bird musician), mahoragas (a great serpent spirit), or non-humans, Bodhisattva Avalokiteśvara manifests in the corresponding forms to preach the Dharma to them; those who are to be delivered by appearing in the body of Vajrapāṇi (a deity holding a vajra), Bodhisattva Avalokiteśvara manifests in the body of Vajrapāṇi to preach the Dharma to them. 『Akṣayamati! Bodhisattva Avalokiteśvara has accomplished such merits and virtues, and travels through various lands in various forms to deliver and liberate sentient beings. Therefore, you should wholeheartedly make offerings to Bodhisattva Avalokiteśvara. This Bodhisattva Mahāsattva Avalokiteśvara can bestow fearlessness in times of fear and distress, and therefore, this Sahā world is called the Giver of Fearlessness.』 Bodhisattva Akṣayamati said to the Buddha, 『World Honored One! I shall now make offerings to Bodhisattva Avalokiteśvara.』 Immediately, he took off the many jeweled necklaces and ornaments from his neck, worth a hundred thousand taels of gold, and offered them to Bodhisattva Avalokiteśvara, saying, 『O Benevolent One! Please accept these precious jeweled necklaces as an offering of the Dharma.』 At that time, Bodhisattva Avalokiteśvara declined to accept them. Bodhisattva Akṣayamati again said to Bodhisattva Avalokiteśvara, 『O Benevolent One! Out of compassion for us, please accept these necklaces.』 At that time, the Buddha said to Bodhisattva Avalokiteśvara, 『Out of compassion for this Bodhisattva Akṣayamati and the four assemblies, as well as the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and non-humans, please accept these necklaces.』 Immediately, Bodhisattva Avalokiteśvara, out of compassion for the four assemblies and the devas, nāgas, and non-humans, accepted the necklaces and divided them into two parts. One part was offered to Śākyamuni Buddha, and the other part was offered to the Stupa of Prabhūtaratna Buddha. 『Akṣayamati, Bodhisattva Avalokiteśvara has such free and powerful spiritual abilities, and travels throughout the Sahā world.』 At that time, Bodhisattva Akṣayamati asked in verse: 『World Honored One, with your wondrous marks, I now ask you again, For what reason is this Buddha's son called Avalokiteśvara? O Venerable One with wondrous marks, please answer in verse.』
答無盡意： 『汝聽觀音行， 善應諸方所， 弘誓深如海， 歷劫不思議， 侍多千億佛， 發大清凈愿。 我為汝略說， 聞名及見身， 心念不空過， 能滅諸有苦。 假使興害意， 推落大火坑， 念彼觀音力， 火坑變成池。 或漂流巨海， 龍魚諸鬼難， 念彼觀音力， 波浪不能沒。 或在須彌峰， 為人所推墮， 念彼觀音力， 如日虛空住。 或被惡人逐， 墮落金剛山， 念彼觀音力， 不能損一毛。 或值怨賊繞， 各執刀加害， 念彼觀音力， 咸即起慈心。 或遭王難苦， 臨刑欲壽終， 念彼觀音力， 刀尋段段壞。 或囚禁枷鎖， 手足被杻械， 念彼觀音力， 釋然得解脫。 咒詛諸毒藥， 所欲害身者， 念彼觀音力， 還著于本人。 或遇惡羅剎、 毒龍諸鬼等， 念彼觀音力， 時悉不敢害。 若惡獸圍繞， 利牙爪可怖， 念彼觀音力， 疾走無邊方。 蚖蛇及蝮蝎， 氣毒煙火燃， 念彼觀音力， 尋聲自回去。 云雷鼓掣電， 降雹澍大雨， 念彼觀音力， 應時得消散。 眾生被困厄， 無量苦逼身， 觀音妙智力， 能救世間苦
【現代漢語翻譯】 現代漢語譯本： 佛陀回答無盡意菩薩說：『你聽著，觀世音菩薩的修行，能夠巧妙地應化在各個地方。 他的弘大誓願深廣如海，經歷無數劫都不可思議，他侍奉過無數千億的佛陀，發下了清凈宏大的誓願。 我為你簡略地說說，聽到他的名號或者見到他的身形，心中憶念他不會徒勞無功，能夠滅除各種存在的痛苦。 假設有人心生加害的念頭，把你推入巨大的火坑，只要憶念觀世音菩薩的力量，火坑就會變成水池。 或者在巨海中漂流，遭遇龍、魚和各種鬼怪的災難，只要憶念觀世音菩薩的力量，波浪就不能淹沒你。 或者在須彌山頂，被人推下墜落，只要憶念觀世音菩薩的力量，就會像太陽一樣停留在虛空中。 或者被惡人追趕，墜落到金剛山，只要憶念觀世音菩薩的力量，就不會受到絲毫損傷。 或者被怨賊包圍，他們各自拿著刀要加害你，只要憶念觀世音菩薩的力量，他們都會立刻生起慈悲之心。 或者遭遇王法的災難，面臨被處決即將死亡，只要憶念觀世音菩薩的力量，刀就會立刻斷壞。 或者被囚禁，戴著枷鎖，手腳被刑具束縛，只要憶念觀世音菩薩的力量，就會立刻得到解脫。 如果有人用咒語、毒藥等想要加害你，只要憶念觀世音菩薩的力量，這些傷害會返回到他們自己身上。 或者遇到惡羅剎（一種惡鬼）、毒龍和各種鬼怪等，只要憶念觀世音菩薩的力量，他們都會不敢加害。 如果被兇猛的野獸包圍，它們有鋒利的牙齒和爪子，令人恐懼，只要憶念觀世音菩薩的力量，它們會迅速逃向無邊的地方。 如果遇到蚖蛇（一種毒蛇）和蝮蝎（一種毒蝎），它們噴出毒氣，燃起火焰，只要憶念觀世音菩薩的力量，它們會循著聲音自己退去。 如果遇到云雷轟鳴，閃電交加，降下冰雹和大雨，只要憶念觀世音菩薩的力量，這些災難會立刻消散。 眾生被困厄，遭受無量痛苦的逼迫，觀世音菩薩以其奇妙的智慧力量，能夠救度世間的苦難。』
【English Translation】 English version: The Buddha answered Akshayamati (無盡意, Boundless Intent) Bodhisattva, saying: 『Listen, you should hear about the practice of Avalokiteśvara (觀音, the Bodhisattva of Compassion), who skillfully responds to all places. His great vows are as deep as the sea, and are inconceivable through countless kalpas (劫, eons). He has served many billions of Buddhas, and has made great pure vows. I will briefly tell you, that hearing his name or seeing his form, and remembering him in your heart will not be in vain, and can extinguish all kinds of suffering. If someone has the intention to harm you, and pushes you into a great fire pit, by remembering the power of Avalokiteśvara, the fire pit will turn into a pond. Or if you are drifting in the vast ocean, encountering the difficulties of dragons, fish, and various ghosts, by remembering the power of Avalokiteśvara, the waves will not be able to submerge you. Or if you are on the summit of Mount Sumeru (須彌山, the cosmic mountain), and are pushed down, by remembering the power of Avalokiteśvara, you will remain in the sky like the sun. Or if you are chased by evil people, and fall onto Mount Vajra (金剛山, Diamond Mountain), by remembering the power of Avalokiteśvara, you will not be harmed even a hair. Or if you are surrounded by vengeful thieves, each holding a knife to harm you, by remembering the power of Avalokiteśvara, they will immediately develop a compassionate heart. Or if you encounter the difficulties of the king's law, facing execution and about to die, by remembering the power of Avalokiteśvara, the knife will immediately break into pieces. Or if you are imprisoned, wearing shackles, with your hands and feet bound by instruments of torture, by remembering the power of Avalokiteśvara, you will be immediately released. If someone uses curses or poisons, intending to harm you, by remembering the power of Avalokiteśvara, the harm will return to the person who intended it. Or if you encounter evil Rakshasas (羅剎, a type of demon), poisonous dragons, and various ghosts, by remembering the power of Avalokiteśvara, they will not dare to harm you. If you are surrounded by fierce beasts, with their sharp teeth and claws, which are terrifying, by remembering the power of Avalokiteśvara, they will quickly flee to boundless places. If you encounter vipers (蚖蛇, a type of venomous snake) and scorpions (蝮蝎, a type of venomous scorpion), which emit poisonous gas and flames, by remembering the power of Avalokiteśvara, they will retreat upon hearing the sound. If you encounter thunder and lightning, with hail and heavy rain, by remembering the power of Avalokiteśvara, these disasters will immediately dissipate. When sentient beings are trapped in difficulties, suffering from immeasurable pain, Avalokiteśvara, with his wonderful wisdom and power, can save the world from suffering.』
。 具足神通力， 廣修智方便， 十方諸國土， 無剎不現身。 種種諸惡趣， 地獄鬼畜生， 生老病死苦， 以漸悉令滅。 真觀清凈觀， 廣大智慧觀， 悲觀及慈觀， 常愿常瞻仰。 無垢清凈光， 慧日破諸闇， 能伏災風火， 普明照世間。 悲體戒雷震， 慈意妙大云， 澍甘露法雨， 滅除煩惱焰。 諍訟經官處， 怖畏軍陣中， 念彼觀音力， 眾怨悉退散。 妙音觀世音， 梵音海潮音， 勝彼世間音， 是故須常念， 唸唸勿生疑。 觀世音凈聖， 于苦惱死厄， 能為作依怙， 具一切功德， 慈眼視眾生， 福聚海無量， 是故應頂禮。』」
爾時持地菩薩即從座起，前白佛言：「世尊！若有眾生，聞是觀世音菩薩品自在之業，普門示現神通力者，當知是人功德不少。」
佛說是普門品時，眾中八萬四千眾生，皆發無等等阿耨多羅三藐三菩提心。
妙法蓮華經陀羅尼品第二十六
爾時，藥王菩薩即從座起，偏袒右肩，合掌向佛，而白佛言：「世尊！若善男子、善女人，有能受持法華經者——若讀誦通利，若書寫經卷——得幾所福？」
佛告藥王：「若有善男子、善女人，供
【現代漢語翻譯】 現代漢語譯本 具備圓滿的神通力量，廣泛地修習智慧和方便法門，在十方所有的國土中，沒有哪個地方不顯現他的身影。 在各種惡道中，如地獄、餓鬼、畜生道，以及生、老、病、死等痛苦，他都能逐漸地使之消滅。 以真諦之觀、清凈之觀、廣大智慧之觀、悲憫之觀以及慈愛之觀，我們應當常常願意見到並瞻仰他。 他擁有無垢清凈的光芒，智慧之日能破除一切黑暗，能夠降伏災難、風火，普遍地照耀世間。 他以悲憫為體，發出如戒律般的雷霆震懾，以慈愛為意，化作美妙的大云，降下甘露般的法雨，滅除眾生的煩惱火焰。 在爭訟、官司之處，在恐懼、軍隊陣列之中，只要唸誦觀世音菩薩的力量，所有的怨恨都會消退散去。 他的聲音美妙，是觀世音，是梵音、海潮音，勝過世間一切聲音，因此應當常常唸誦，唸唸不生疑惑。 觀世音菩薩是清凈的聖者，在苦惱、死亡的厄難中，能夠作為依靠和庇護，具足一切功德，以慈愛的目光看待眾生，福德聚集如海無量，因此應當頂禮膜拜。 這時，持地菩薩從座位上站起來，走到佛前稟告說：『世尊！如果有眾生，聽聞這觀世音菩薩品中自在的功業，以及他普遍示現的神通力量，應當知道這個人所獲得的功德不少。』 佛陀宣說這普門品時，在場的八萬四千眾生，都發起了無上正等正覺之心（阿耨多羅三藐三菩提心）。 《妙法蓮華經》陀羅尼品第二十六 這時，藥王菩薩從座位上站起來，袒露右肩，合掌向佛，稟告佛說：『世尊！如果有善男子、善女人，能夠受持《法華經》——如果能讀誦通利，或者書寫經卷——能得到多少福德呢？』 佛陀告訴藥王：『如果有善男子、善女人，供奉'
【English Translation】 English version Possessing complete supernatural powers, extensively cultivating wisdom and expedient means, in all the lands of the ten directions, there is no place where he does not manifest his form. In all kinds of evil realms, such as hell, hungry ghosts, and the animal realm, as well as the sufferings of birth, old age, sickness, and death, he can gradually cause them to cease. With the contemplation of truth, the contemplation of purity, the contemplation of vast wisdom, the contemplation of compassion, and the contemplation of loving-kindness, we should always wish to see and gaze upon him. He possesses immaculate pure light, the sun of wisdom that can break through all darkness, able to subdue calamities, wind, and fire, universally illuminating the world. With compassion as his essence, he emits a thunderous roar like the precepts, with loving-kindness as his intention, he transforms into wondrous great clouds, showering down the nectar of Dharma, extinguishing the flames of afflictions of sentient beings. In places of disputes and lawsuits, in the midst of fear and military formations, by reciting the power of Avalokiteśvara (觀世音菩薩), all hatred will retreat and disperse. His voice is wondrous, he is Avalokiteśvara (觀世音), the Brahma sound, the ocean tide sound, surpassing all sounds in the world, therefore one should always recite, and not give rise to doubt in every thought. Avalokiteśvara (觀世音菩薩) is a pure sage, in the calamities of suffering and death, he can be a refuge and protection, possessing all merits, looking upon sentient beings with compassionate eyes, his accumulation of blessings is as vast as the ocean, therefore one should bow down and pay homage. At that time, Bodhisattva Dharanimdhara (持地菩薩) rose from his seat, approached the Buddha, and said: 'World Honored One! If there are sentient beings who hear of the free and unhindered deeds of Bodhisattva Avalokiteśvara (觀世音菩薩) in this chapter, and his universally manifested supernatural powers, it should be known that the merits of these people are not small.' When the Buddha was expounding this Universal Gateway Chapter, eighty-four thousand beings in the assembly all aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心). The Twenty-Sixth Chapter, Dharani, of the Wonderful Dharma Lotus Flower Sutra At that time, Bodhisattva Bhaisajyaraja (藥王菩薩) rose from his seat, bared his right shoulder, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! If there are good men and good women who can uphold the Lotus Sutra—if they can read and recite it fluently, or write out the sutra scrolls—how much merit will they obtain?' The Buddha told Bhaisajyaraja (藥王): 'If there are good men and good women who make offerings'
養八百萬億那由他恒河沙等諸佛。于汝意云何？其所得福，寧為多不？」
「甚多，世尊。」
佛言：「若善男子、善女人，能於是經，乃至受持一四句偈，讀誦、解義、如說修行，功德甚多。」
爾時藥王菩薩白佛言：「世尊！我今當與說法者陀羅尼咒，以守護之。」即說咒曰：
「安爾(一) 曼爾(二) 摩禰(三) 摩摩禰(四) 旨隸(五) 遮梨第(六) 賒咩(羊鳴音)(七) 賒履(岡雉反)多瑋(八) 膻(輸千反)帝(九) 目帝(十) 目多履(十一) 娑履(十二) 阿瑋娑履(十三) 桑履(十四) 娑履(十五) 叉裔(十六) 阿叉裔(十七) 阿耆膩(十八) 膻帝(十九) 賒履(二十) 陀羅尼(二十一) 阿盧伽婆娑(蘇奈反)簸蔗毗叉膩(二十二) 禰毗剃(二十三) 阿便哆(都餓反)邏禰履剃(二十四) 阿亶哆波隸輸地(途賣反)(二十五) 漚究隸(二十六) 牟究隸(二十七) 阿羅隸(二十八) 波羅隸(二十九) 首迦差(初幾反)(三十) 阿三磨三履(三十一) 佛䭾毗吉利帙帝(三十二) 達磨波利差(猜離反)帝(三十三) 僧伽涅瞿沙禰(三十四) 婆舍婆舍輸地(三十五) 曼哆邏(三十六) 曼哆邏叉夜多(三十七
【現代漢語翻譯】 現代漢語譯本 『供養八百萬億那由他（極大的數量單位）恒河沙數（極其多的數量）那麼多的佛，你認為怎麼樣？他們所得到的福德，難道不多嗎？』 『非常多，世尊。』 佛說：『如果善男子、善女人，能夠對於這部經，乃至受持一四句偈（佛經中的四句詩），讀誦、理解其義、按照所說的去修行，功德非常多。』 這時，藥王菩薩（菩薩名，以醫術著稱）對佛說：『世尊！我現在應當給說法的人陀羅尼咒（總持一切法義的咒語），用來守護他們。』隨即說了咒語： 『安爾(一) 曼爾(二) 摩禰(三) 摩摩禰(四) 旨隸(五) 遮梨第(六) 賒咩(羊鳴音)(七) 賒履(岡雉反)多瑋(八) 膻(輸千反)帝(九) 目帝(十) 目多履(十一) 娑履(十二) 阿瑋娑履(十三) 桑履(十四) 娑履(十五) 叉裔(十六) 阿叉裔(十七) 阿耆膩(十八) 膻帝(十九) 賒履(二十) 陀羅尼(二十一) 阿盧伽婆娑(蘇奈反)簸蔗毗叉膩(二十二) 禰毗剃(二十三) 阿便哆(都餓反)邏禰履剃(二十四) 阿亶哆波隸輸地(途賣反)(二十五) 漚究隸(二十六) 牟究隸(二十七) 阿羅隸(二十八) 波羅隸(二十九) 首迦差(初幾反)(三十) 阿三磨三履(三十一) 佛䭾毗吉利帙帝(三十二) 達磨波利差(猜離反)帝(三十三) 僧伽涅瞿沙禰(三十四) 婆舍婆舍輸地(三十五) 曼哆邏(三十六) 曼哆邏叉夜多(三十七)』
【English Translation】 English version 'What do you think about offering to eight million nayutas (an extremely large number unit) of Ganges sands (an extremely large number) of Buddhas? Would the merit they obtain be great or not?' 'It would be very great, World Honored One.' The Buddha said, 'If a good man or good woman can, with regard to this sutra, even receive and uphold one four-line verse, read and recite it, understand its meaning, and practice according to what is said, their merit will be very great.' At that time, Bodhisattva Medicine King (a Bodhisattva known for his medical skills) said to the Buddha, 'World Honored One! I shall now give a dharani mantra (a mantra that encompasses all the meanings of the Dharma) to those who preach the Dharma, in order to protect them.' Then he spoke the mantra: 'An er (1), Man er (2), Mo ni (3), Mo mo ni (4), Zhi li (5), Zhe li di (6), She mie (sheep sound) (7), She li (gang zhi fan) duo wei (8), Shan (shu qian fan) di (9), Mu di (10), Mu duo li (11), Suo li (12), A wei suo li (13), Sang li (14), Suo li (15), Cha yi (16), A cha yi (17), A qi ni (18), Shan di (19), She li (20), Tuo luo ni (21), A lu qie po suo (su nai fan) bo zhe pi cha ni (22), Ni pi ti (23), A bian duo (du e fan) luo ni li ti (24), A dan duo bo li shu di (tu mai fan) (25), Ou jiu li (26), Mou jiu li (27), A luo li (28), Bo luo li (29), Shou jia cha (chu ji fan) (30), A san mo san li (31), Fo tuo pi ji li zhi di (32), Da mo bo li cha (cai li fan) di (33), Seng qie nie qu sha ni (34), Po she po she shu di (35), Man tuo luo (36), Man tuo luo cha ye duo (37)'
) 郵樓哆(三十八) 郵樓哆憍舍略(來加反)(三十九) 惡叉邏(四十) 惡叉冶多冶(四十一) 阿婆盧(四十二) 阿摩若(荏蔗反)那多夜(四十三)
「世尊！是陀羅尼神咒，六十二億恒河沙等諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」
時釋迦牟尼佛贊藥王菩薩言：「善哉，善哉！藥王！汝愍念擁護此法師故，說是陀羅尼，于諸眾生，多所饒益。」
爾時勇施菩薩白佛言：「世尊！我亦為擁護讀誦受持法華經者，說陀羅尼。若此法師得是陀羅尼，若夜叉、若羅剎、若富單那、若吉遮、若鳩槃茶、若餓鬼等，伺求其短，無能得便。」即于佛前而說咒曰：
「痤(誓螺反)隸(一)摩訶痤隸(二)郁枳(三)目枳(四)阿隸(五)阿羅婆第(六)涅隸第(七)涅隸多婆第(八)伊致(豬履反)柅(女氏反)(九)韋致柅(十)旨致柅(十一)涅隸𡎰柅(十二)涅犁𡎰婆底(十三)
「世尊！是陀羅尼神咒，恒河沙等諸佛所說，亦皆隨喜，若有侵毀此法師者，則為侵毀是諸佛已。」
爾時毗沙門天王護世者白佛言：「世尊！我亦為愍念眾生、擁護此法師故，說是陀羅尼。」即說咒曰：
「阿梨(一)那梨(二)㝹那梨(三)阿那盧(四)那履(五)
【現代漢語翻譯】 郵樓哆（Yóulóuduō，一種咒語） 郵樓哆憍舍略（Yóulóuduōqiáoshèlüè，一種咒語） 惡叉邏（Èchāluó，一種咒語） 惡叉冶多冶（Èchāyěduōyě，一種咒語） 阿婆盧（Āpólú，一種咒語） 阿摩若那多夜（Āmóruònàduōyè，一種咒語） 『世尊！這個陀羅尼神咒，是六十二億恒河沙數諸佛所說的。如果有人侵犯、譭謗這位法師，就等於侵犯、譭謗了這些諸佛。』 這時，釋迦牟尼佛讚歎藥王菩薩說：『太好了，太好了！藥王！你爲了憐憫、擁護這位法師，才說出這個陀羅尼，這對眾生有很大的利益。』 當時，勇施菩薩對佛說：『世尊！我也爲了擁護讀誦、受持《法華經》的人，說出陀羅尼。如果這位法師得到這個陀羅尼，那麼夜叉（Yèchā，一種鬼神）、羅剎（Luóchà，一種惡鬼）、富單那（Fùdānnuó，一種鬼神）、吉遮（Jízhē，一種鬼神）、鳩槃茶（Jiūpántuó，一種鬼神）、餓鬼等，想要伺機找他的麻煩，都不能得逞。』 隨即在佛前說了咒語： 『痤隸（Cuólì） 摩訶痤隸（Móhēcúolì） 郁枳（Yùzhǐ） 目枳（Mùzhǐ） 阿隸（Ālì） 阿羅婆第（Āluópódì） 涅隸第（Nièlìdì） 涅隸多婆第（Nièlìduōpódì） 伊致柅（Yīzhìnǐ） 韋致柅（Wéizhìnǐ） 旨致柅（Zhǐzhìnǐ） 涅隸𡎰柅（Nièlìyìnǐ） 涅犁𡎰婆底（Niélíyìnbótǐ）』 『世尊！這個陀羅尼神咒，是恒河沙數諸佛所說的，他們也都隨喜讚歎。如果有人侵犯、譭謗這位法師，就等於侵犯、譭謗了這些諸佛。』 這時，毗沙門天王（Píshāmén Tiānwáng，佛教護法神）對佛說：『世尊！我也爲了憐憫眾生、擁護這位法師，說出這個陀羅尼。』 隨即說了咒語： 『阿梨（Ālí） 那梨（Nàlí） 㝹那梨（Nánàlí） 阿那盧（Ānàlú） 那履（Nàlǚ）』
【English Translation】 Yóulóuduō (a mantra) Yóulóuduōqiáoshèlüè (a mantra) Èchāluó (a mantra) Èchāyěduōyě (a mantra) Āpólú (a mantra) Āmóruònàduōyè (a mantra) 'World Honored One! This Dharani mantra is spoken by sixty-two billion Ganges sands of Buddhas. If anyone violates or slanders this Dharma master, it is equivalent to violating or slandering all these Buddhas.' At that time, Shakyamuni Buddha praised Bodhisattva Medicine King, saying: 'Excellent, excellent! Medicine King! Because you have compassion and protect this Dharma master, you have spoken this Dharani, which greatly benefits all sentient beings.' At that time, Bodhisattva Courageous Giving said to the Buddha: 'World Honored One! I also speak a Dharani to protect those who read, recite, and uphold the Lotus Sutra. If this Dharma master obtains this Dharani, then Yakshas (a type of demon), Rakshasas (a type of evil spirit), Putanas (a type of demon), Kijjas (a type of demon), Kumbhandas (a type of demon), hungry ghosts, and others who seek to find fault with him will not be able to succeed.' Then, in front of the Buddha, he spoke the mantra: 'Cuólì Mahācuólì Yùzhǐ Mùzhǐ Ālì Āluópódì Nièlìdì Nièlìduōpódì Yīzhìnǐ Wéizhìnǐ Zhǐzhìnǐ Nièlìyìnǐ Niélíyìnbótǐ' 'World Honored One! This Dharani mantra is spoken by Buddhas as numerous as the sands of the Ganges River, and they all rejoice in it. If anyone violates or slanders this Dharma master, it is equivalent to violating or slandering all these Buddhas.' At that time, the Guardian King Vaishravana (a Buddhist guardian deity) said to the Buddha: 'World Honored One! I also speak this Dharani out of compassion for sentient beings and to protect this Dharma master.' Then he spoke the mantra: 'Ālí Nàlí Nánàlí Ānàlú Nàlǚ'
拘那履(六)
「世尊！以是神咒擁護法師，我亦自當擁護持是經者，令百由旬內無諸衰患。」
爾時持國天王在此會中，與千萬億那由他乾闥婆眾，恭敬圍繞，前詣佛所，合掌白佛言：「世尊！我亦以陀羅尼神咒，擁護持法華經者。」即說咒曰：
「阿伽禰(一)伽禰(二)瞿利(三)乾陀利(四)旃陀利(五)摩蹬耆(六)常求利(七)浮樓莎柅(八)頞底(九)
「世尊！是陀羅尼神咒，四十二億諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」
爾時有羅剎女等，一名藍婆，二名毗藍婆，三名曲齒，四名華齒，五名黑齒，六名多發，七名無厭足，八名持瓔珞，九名睪帝，十名奪一切眾生精氣，是十羅剎女，與鬼子母，並其子及眷屬，俱詣佛所，同聲白佛言：「世尊！我等亦欲擁護讀誦受持法華經者，除其衰患，若有伺求法師短者，令不得便。」即于佛前，而說咒曰：
「伊提履(一)伊提泯(二)伊提履(三)阿提履(四)伊提履(五)泥履(六)泥履(七)泥履(八)泥履(九)泥履(十)樓醯(十一)樓醯(十二)樓醯(十三)樓醯(十四)多醯(十五)多醯(十六)多醯(十七)兜醯(十八)㝹醯(十九)
「寧上我頭上，莫惱於法師。若夜叉、若羅
【現代漢語翻譯】 現代漢語譯本 拘那履（Kunarui，指持國天王所說的咒語） 『世尊！我用這個神咒來擁護法師，我也應當親自擁護那些受持這部經的人，使他們在百由旬（yojana，古印度長度單位，約合7-13公里）之內沒有各種衰敗和災禍。』 當時，持國天王（Dhritarashtra，四大天王之一，守護東方）在這個法會中，與千萬億那由他（nayuta，數量單位，表示極大的數目）的乾闥婆（Gandharva，天界樂神）眾，恭敬地圍繞著，來到佛陀面前，合掌對佛說：『世尊！我也用陀羅尼（dharani，總持，能持善法，遮止惡法的咒語）神咒，來擁護那些受持《法華經》的人。』隨即說了咒語： 『阿伽禰（Agane）(一) 伽禰（Gane）(二) 瞿利（Gauri）(三) 乾陀利（Gandhari）(四) 旃陀利（Chandali）(五) 摩蹬耆（Matangi）(六) 常求利（Charukari）(七) 浮樓莎柅（Pukkasi）(八) 頞底（Ati）(九)』 『世尊！這個陀羅尼神咒，是四十二億諸佛所說的，如果有誰侵犯、譭謗這位法師，那就是侵犯、譭謗了這些諸佛。』 當時，有羅剎女（Rakshasi，女惡鬼）等，第一位名叫藍婆（Lamba），第二位名叫毗藍婆（Vilamba），第三位名叫曲齒（Kutiladanti），第四位名叫華齒（Pushpadanti），第五位名叫黑齒（Makshikadanti），第六位名叫多發（Kesini），第七位名叫無厭足（Acali），第八位名叫持瓔珞（Maladhari），第九位名叫睪帝（Kunti），第十位名叫奪一切眾生精氣（Sarvasattvojahari），這十位羅剎女，與鬼子母（Hariti，原為惡鬼，后皈依佛法成為護法神），以及她們的子女和眷屬，一同來到佛陀面前，同聲對佛說：『世尊！我們也想擁護讀誦、受持《法華經》的人，消除他們的衰敗和災禍，如果有誰伺機尋找法師的過失，就讓他們不能得逞。』隨即在佛陀面前，說了咒語： 『伊提履（Iti）(一) 伊提泯（Itimini）(二) 伊提履（Iti）(三) 阿提履（Aditi）(四) 伊提履（Iti）(五) 泥履（Nili）(六) 泥履（Nili）(七) 泥履（Nili）(八) 泥履（Nili）(九) 泥履（Nili）(十) 樓醯（Ruhe）(十一) 樓醯（Ruhe）(十二) 樓醯（Ruhe）(十三) 樓醯（Ruhe）(十四) 多醯（Tahe）(十五) 多醯（Tahe）(十六) 多醯（Tahe）(十七) 兜醯（Dauhe）(十八) 㝹醯（Dauhe）(十九)』 『寧可讓我頭上受苦，也不要惱害法師。無論是夜叉（Yaksa，能啖鬼或捷疾鬼）、還是羅剎（Rakshasa，惡鬼）……』
【English Translation】 English version Kunarui (The mantra spoken by Dhritarashtra) 'World-Honored One! With this divine mantra, I will protect the Dharma teachers, and I will also personally protect those who uphold this sutra, ensuring that within a hundred yojanas (yojana, an ancient Indian unit of distance, approximately 7-13 kilometers) there will be no decline or misfortune.' At that time, the Heavenly King Dhritarashtra (one of the Four Heavenly Kings, guardian of the East) was in this assembly, respectfully surrounded by millions of nayutas (nayuta, a unit of large number) of Gandharvas (celestial musicians), and came before the Buddha, joining his palms and saying to the Buddha: 'World-Honored One! I also use the dharani (a mantra that upholds good and prevents evil) divine mantra to protect those who uphold the Lotus Sutra.' Then he spoke the mantra: 'Agane (一), Gane (二), Gauri (三), Gandhari (四), Chandali (五), Matangi (六), Charukari (七), Pukkasi (八), Ati (九)' 'World-Honored One! This dharani divine mantra was spoken by forty-two billion Buddhas. If anyone violates or slanders this Dharma teacher, it is the same as violating or slandering all these Buddhas.' At that time, there were Rakshasi (female demons), the first named Lamba, the second named Vilamba, the third named Kutiladanti, the fourth named Pushpadanti, the fifth named Makshikadanti, the sixth named Kesini, the seventh named Acali, the eighth named Maladhari, the ninth named Kunti, and the tenth named Sarvasattvojahari, who steals the vital energy of all beings. These ten Rakshasi, together with Hariti (originally a demon, later converted to Buddhism and became a protector of the Dharma), and their children and retinue, came before the Buddha, and said in unison to the Buddha: 'World-Honored One! We also wish to protect those who read, recite, and uphold the Lotus Sutra, eliminating their decline and misfortune. If anyone seeks to find fault with the Dharma teacher, we will ensure they do not succeed.' Then, in front of the Buddha, they spoke the mantra: 'Iti (一), Itimini (二), Iti (三), Aditi (四), Iti (五), Nili (六), Nili (七), Nili (八), Nili (九), Nili (十), Ruhe (十一), Ruhe (十二), Ruhe (十三), Ruhe (十四), Tahe (十五), Tahe (十六), Tahe (十七), Dauhe (十八), Dauhe (十九)' 'Rather let suffering come upon my head, than to trouble the Dharma teacher. Whether it be a Yaksa (a nature spirit, sometimes benevolent, sometimes malevolent), or a Rakshasa (a demon)...'
剎、若餓鬼、若富單那、若吉遮、若毗陀羅、若犍馱、若烏摩勒伽、若阿跋摩羅、若夜叉吉遮、若人吉遮，若熱病若一日、若二日、若三日、若四日乃至七日，若常熱病，若男形、若女形、若童男形、若童女形，乃至夢中，亦復莫惱。」即于佛前、而說偈言：
「若不順我咒， 惱亂說法者， 頭破作七分， 如阿梨樹枝。 如殺父母罪， 亦如壓油殃， 斗秤欺誑人， 調達破僧罪。 犯此法師者， 當獲如是殃。」
諸羅剎女說此偈已，白佛言：「世尊！我等亦當身自擁護受持、讀誦、修行是經者，令得安隱，離諸衰患，消眾毒藥。」
佛告諸羅剎女：「善哉，善哉！汝等但能擁護受持法華名者，福不可量，何況擁護具足受持，供養經卷——華、香、瓔珞，末香、涂香、燒香，幡蓋、伎樂；燃種種燈：酥燈、油燈、諸香油燈、蘇摩那華油燈、瞻卜華油燈、婆師迦華油燈、優缽羅華油燈，如是等百千種供養者。睪帝！汝等及眷屬，應當擁護如是法師。」
說是陀羅尼品時，六萬八千人、得無生法忍。
妙法蓮華經妙莊嚴王本事品第二十七
爾時佛告諸大眾：「乃往古世，過無量無邊不可思議阿僧祇劫，有佛名云雷音宿王華智多陀阿伽度、阿羅訶、三藐三佛陀，
【現代漢語翻譯】 現代漢語譯本：無論是剎（kṣa，一種惡鬼），還是餓鬼，還是富單那（pūtanā，一種臭鬼），還是吉遮（katā，一種臭鬼），還是毗陀羅（vetāla，一種吸血鬼），還是犍馱（skandha，一種食人鬼），還是烏摩勒伽（ummāraka，一種癲狂鬼），還是阿跋摩羅（apasmāra，一種癲癇鬼），還是夜叉吉遮（yakṣa-katā，夜叉鬼），還是人吉遮（manuṣya-katā，人鬼），無論是熱病，還是一日、二日、三日、四日乃至七日的熱病，還是常熱病，無論是男形、女形、童男形、童女形，乃至在夢中，都不要惱亂他們。」 隨即在佛前，說了偈語： 『若不順從我的咒語，惱亂說法的人，頭會破裂成七份，像阿梨樹的枝條一樣。如同殺害父母的罪過，也如同壓榨油的災殃，用斗秤欺騙人，調達（Devadatta）破壞僧團的罪過。冒犯這位法師的人，應當獲得這樣的災殃。』 眾羅剎女說完這偈語后，對佛說：『世尊！我們也會親自擁護受持、讀誦、修行這部經的人，使他們得到安穩，遠離各種衰患，消除各種毒藥。』 佛告訴眾羅剎女：『很好，很好！你們僅僅能夠擁護受持《法華經》名號的人，福德就不可限量，更何況是擁護具足受持，供養經卷——用花、香、瓔珞，末香、涂香、燒香，幡蓋、伎樂；燃點各種燈：酥油燈、油燈、各種香油燈、蘇摩那花油燈、瞻卜花油燈、婆師迦花油燈、優缽羅花油燈，像這樣用百千種供養的人。睪帝（Gautī）！你們和眷屬，應當擁護這樣的法師。』 在說《陀羅尼品》時，有六萬八千人，得到了無生法忍。 《妙法蓮華經·妙莊嚴王本事品》第二十七 這時，佛告訴大眾：『在過去無量無邊不可思議阿僧祇劫之前，有一尊佛，名為云雷音宿王華智多陀阿伽度（Tathāgata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksaṃbuddha，正等覺）。』
【English Translation】 English version: Whether it be a kṣa (a type of evil spirit), or a hungry ghost, or a pūtanā (a foul-smelling ghost), or a katā (a foul-smelling ghost), or a vetāla (a vampire-like ghost), or a skandha (a flesh-eating ghost), or an ummāraka (a mad ghost), or an apasmāra (an epileptic ghost), or a yakṣa-katā (a yakṣa ghost), or a manuṣya-katā (a human ghost), whether it be a fever, or a fever of one day, two days, three days, four days, up to seven days, or a constant fever, whether it be a male form, a female form, a boy form, a girl form, even in dreams, do not disturb them.』 Then, before the Buddha, they spoke these verses: 『If you do not obey my mantra, and disturb those who preach the Dharma, your head will be broken into seven pieces, like the branches of an arali tree. Like the sin of killing one's parents, also like the calamity of pressing oil, deceiving people with scales and measures, the sin of Devadatta breaking the Sangha. Those who offend this Dharma teacher, shall receive such a calamity.』 After the rākṣasī women had spoken these verses, they said to the Buddha: 『World Honored One! We will also personally protect those who receive, recite, and practice this sutra, so that they may obtain peace, be free from all misfortunes, and eliminate all poisons.』 The Buddha told the rākṣasī women: 『Excellent, excellent! If you are only able to protect those who receive and uphold the name of the Lotus Sutra, your merit will be immeasurable, how much more so if you protect those who fully receive, uphold, and make offerings to the sutra scrolls—with flowers, incense, necklaces, powdered incense, perfumed incense, burning incense, banners, canopies, music; lighting various lamps: ghee lamps, oil lamps, various fragrant oil lamps, sumana flower oil lamps, champaka flower oil lamps, vāsikā flower oil lamps, utpala flower oil lamps, and so on, with hundreds and thousands of such offerings. Gautī! You and your retinue should protect such Dharma teachers.』 When the chapter on Dharani was being spoken, sixty-eight thousand people attained the patience of non-arising dharmas. The Twenty-Seventh Chapter: The Former Deeds of King Wonderful Adornment from the Wonderful Dharma Lotus Flower Sutra At that time, the Buddha told the great assembly: 『In the past, immeasurable, boundless, inconceivable asamkhya kalpas ago, there was a Buddha named Cloud Thunder Sound King Flower Wisdom Tathāgata, Arhat, Samyaksaṃbuddha.』
國名光明莊嚴，劫名喜見。彼佛法中有王，名妙莊嚴，其王夫人名曰凈德，有二子，一名凈藏，二名凈眼。是二子有大神力，福德智慧，久修菩薩所行之道，所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜、方便波羅蜜，慈悲喜捨，乃至三十七品助道法皆悉明瞭通達。又得菩薩凈三昧、日星宿三昧、凈光三昧、凈色三昧、凈照明三昧、長莊嚴三昧、大威德藏三昧，於此三昧亦悉通達。
「爾時彼佛欲引導妙莊嚴王，及愍念眾生故，說是法華經。時凈藏、凈眼二子到其母所，合十指爪掌白言：『愿母往詣云雷音宿王華智佛所，我等亦當侍從，親近、供養、禮拜。所以者何？此佛於一切天人眾中說法華經，宜應聽受。』母告子言：『汝父信受外道，深著婆羅門法，汝等應往白父，與共俱去。』凈藏、凈眼合十指爪掌白母：『我等是法王子，而生此邪見家。』母告子言：『汝等當憂念汝父，為現神變，若得見者，心必清凈，或聽我等，往至佛所。』於是二子念其父故，踴在虛空，高七多羅樹，現種種神變——于虛空中行住坐臥；身上出水、身下出火，身下出水、身上出火；或現大身滿虛空中，而復現小，小復現大；于空中滅，忽然在地；入地如水，履水如地。現如是等種種神變，令其
【現代漢語翻譯】 現代漢語譯本： 那個佛的國度名為光明莊嚴，所處的劫名為喜見。那位佛的教法中有一位國王，名為妙莊嚴，他的王后名為凈德，他們有兩個兒子，一個叫凈藏，一個叫凈眼。這兩個兒子具有強大的神力、福德和智慧，長期修習菩薩所行的道，也就是佈施波羅蜜（檀波羅蜜，給予的完美）、持戒波羅蜜（尸羅波羅蜜，道德的完美）、忍辱波羅蜜（羼提波羅蜜，忍耐的完美）、精進波羅蜜（毗梨耶波羅蜜，努力的完美）、禪定波羅蜜（禪波羅蜜，冥想的完美）、智慧波羅蜜（般若波羅蜜，智慧的完美）、方便波羅蜜（方便波羅蜜，善巧的完美），以及慈悲喜捨四無量心，乃至三十七品助道法都完全明白通達。他們還獲得了菩薩的凈三昧、日星宿三昧、凈光三昧、凈色三昧、凈照明三昧、長莊嚴三昧、大威德藏三昧，對於這些三昧也完全通達。 當時，那位佛爲了引導妙莊嚴王，並且憐憫眾生，所以宣說了《法華經》。那時，凈藏和凈眼兩個兒子來到他們的母親那裡，合起十指掌心向母親說道：『希望母親前往云雷音宿王華智佛那裡，我們也應當侍奉跟隨，親近、供養、禮拜。這是為什麼呢？因為這位佛在一切天人大眾中宣說《法華經》，我們應該去聽受。』他們的母親告訴兒子們說：『你們的父親信奉外道，深深執著于婆羅門教的法，你們應該去告訴你們的父親，和他一起去。』凈藏和凈眼合起十指掌心向母親說道：『我們是法王子，卻出生在這樣一個持有邪見的家庭。』他們的母親告訴兒子們說：『你們應當為你們的父親擔憂，為他顯現神通變化，如果他能看到，內心必定會清凈，或許會聽從我們，一起前往佛那裡。』於是，兩個兒子爲了他們的父親，就躍到空中，高七多羅樹（一種高大的樹木），顯現種種神通變化——在虛空中行走、站立、坐著、躺著；身上出水、身下出火，身下出水、身上出火；有時顯現巨大的身體充滿虛空，然後又顯現很小的身體，小的身體又顯現巨大；在空中消失，忽然出現在地上；進入地裡像進入水中一樣，在水上行走像在地上一樣。顯現這樣種種的神通變化，讓他們的父親看到。
【English Translation】 English version: The name of that Buddha's land is Light and Majestic, and the kalpa (劫) is named Joyful Vision. In that Buddha's Dharma, there was a king named Wonderful Majestic, and his queen was named Pure Virtue. They had two sons, one named Pure Treasury and the other named Pure Eyes. These two sons possessed great spiritual power, merit, and wisdom. They had long cultivated the path of the Bodhisattva, namely the Paramitas (波羅蜜) of Dana (檀波羅蜜, giving), Sila (尸羅波羅蜜, morality), Ksanti (羼提波羅蜜, patience), Virya (毗梨耶波羅蜜, effort), Dhyana (禪波羅蜜, meditation), Prajna (般若波羅蜜, wisdom), and Upaya (方便波羅蜜, skillful means), as well as the Four Immeasurables of loving-kindness, compassion, joy, and equanimity. They were also completely clear and understood the Thirty-Seven Factors of Enlightenment. Furthermore, they had attained the Bodhisattva's Pure Samadhi (三昧), the Sun, Star, and Constellation Samadhi, the Pure Light Samadhi, the Pure Color Samadhi, the Pure Illumination Samadhi, the Long Adornment Samadhi, and the Great Majestic Treasury Samadhi. They were also completely clear and understood these samadhis. At that time, that Buddha, wishing to guide King Wonderful Majestic and out of compassion for sentient beings, expounded the Lotus Sutra. Then, the two sons, Pure Treasury and Pure Eyes, went to their mother, joined their palms together, and said to her, 'We wish that Mother would go to the Buddha Cloud Thunder Sound King Flower Wisdom. We shall also attend, draw near, make offerings, and bow in reverence. Why is this? Because this Buddha is expounding the Lotus Sutra among all the gods and humans, and we should go and listen.' Their mother told her sons, 'Your father believes in external paths and is deeply attached to the Brahmanical Dharma. You should go and tell your father and go together.' Pure Treasury and Pure Eyes joined their palms together and said to their mother, 'We are princes of the Dharma, yet we were born into this family with wrong views.' Their mother told her sons, 'You should be concerned about your father and manifest spiritual transformations for him. If he sees them, his mind will surely become pure, and perhaps he will listen to us and go to the Buddha.' Thereupon, the two sons, thinking of their father, leaped into the air, seven tala trees (a tall tree) high, and manifested various spiritual transformations—walking, standing, sitting, and lying down in the air; water coming from their bodies and fire from below, water from below and fire from above; sometimes manifesting a huge body filling the sky, and then manifesting a small body, and then the small body becoming huge again; disappearing in the air and suddenly appearing on the ground; entering the ground as if entering water, and walking on water as if walking on land. They manifested such various spiritual transformations to let their father see.
父王心凈信解。時父見子神力如是，心大歡喜，得未曾有，合掌向子言：『汝等，師為是誰，誰之弟子？』二子白言：『大王！彼云雷音宿王華智佛，今在七寶菩提樹下法座上坐，於一切世間天人眾中廣說法華經，是我等師，我是弟子。』父語子言：『我今亦欲見汝等師，可共俱往。』於是二子從空中下，到其母所，合掌白母：『父王今已信解，堪任發阿耨多羅三藐三菩提心。我等為父已作佛事，愿母見聽，于彼佛所出家修道。』
「爾時二子欲重宣其意，以偈白母：
「『愿母放我等， 出家作沙門， 諸佛甚難值， 我等隨佛學。 如優曇缽羅， 值佛復難是， 脫諸難亦難， 愿聽我出家。』
「母即告言：『聽汝出家。所以者何？佛難值故。』
「於是二子白父母言：『善哉，父母！愿時往詣云雷音宿王華智佛所，親近供養。所以者何？佛難得值，如優曇缽羅華，又如一眼之龜，值浮木孔。而我等宿福深厚，生值佛法，是故父母當聽我等，令得出家。所以者何？諸佛難值，時亦難遇。』
「彼時妙莊嚴王后宮八萬四千人，皆悉堪任受持是法華經。凈眼菩薩，於法華三昧，久已通達；凈藏菩薩，已於無量百千萬億劫通達離諸惡趣三昧，欲令一切眾生離諸惡趣故
【現代漢語翻譯】 現代漢語譯本 父王內心清凈，產生了堅定的信仰和理解。當時，父王看到兒子們有如此神力，心中非常歡喜，感到前所未有，合掌向兒子們說道：『你們的老師是誰？你們是誰的弟子？』兩個兒子回答說：『大王！我們的老師是云雷音宿王華智佛（Buddha Cloud-Thunder-Sound Constellation King Wisdom），他現在坐在七寶菩提樹下的法座上，在一切世間天人眾中廣泛宣講《法華經》，他是我們的老師，我們是他的弟子。』父王對兒子們說：『我現在也想見你們的老師，我們可以一起去。』於是，兩個兒子從空中下來，來到母親那裡，合掌對母親說：『父王現在已經信解，能夠發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi, 無上正等正覺之心）。我們已經為父王做了佛事，希望母親允許我們到佛那裡出家修行。』 當時，兩個兒子爲了再次表達他們的心意，用偈語對母親說： 『愿母親允許我們，出家做沙門（sramana, 修行者），諸佛非常難遇到，我們想跟隨佛陀學習。如同優曇缽羅花（udumbara, 一種稀有的花），遇到佛陀更加困難，脫離各種苦難也很難，希望您允許我們出家。』 母親立刻說道：『允許你們出家。為什麼呢？因為佛陀很難遇到啊。』 於是，兩個兒子對父母說：『太好了，父母！希望我們現在就去云雷音宿王華智佛那裡，親近供養。為什麼呢？佛陀很難遇到，就像優曇缽羅花一樣，又像獨眼烏龜遇到漂浮的木孔一樣。而我們宿世的福報深厚，今生遇到佛法，所以父母應該允許我們出家。為什麼呢？諸佛很難遇到，時機也很難遇到。』 那時，妙莊嚴王（King Wonderful Adornment）的後宮八萬四千人，都能夠接受和持誦這部《法華經》。凈眼菩薩（Bodhisattva Pure Eyes），對於《法華經》的三昧（samadhi, 定）已經通達很久；凈藏菩薩（Bodhisattva Pure Treasury），已經在無量百千萬億劫中通達了脫離一切惡趣的三昧，爲了讓一切眾生脫離各種惡趣。
【English Translation】 English version The king's heart was pure, and he had a firm faith and understanding. At that time, when the king saw his sons' divine powers, he was greatly delighted, feeling something he had never experienced before. He put his palms together and said to his sons, 'Who is your teacher? Whose disciples are you?' The two sons replied, 'Great King! Our teacher is the Buddha Cloud-Thunder-Sound Constellation King Wisdom (Buddha Cloud-Thunder-Sound Constellation King Wisdom), who is now sitting on the Dharma seat under the seven-jeweled Bodhi tree, widely expounding the Lotus Sutra among all the beings of the world, including gods and humans. He is our teacher, and we are his disciples.' The king said to his sons, 'I also wish to see your teacher now. We can go together.' Thereupon, the two sons descended from the sky and went to their mother. They put their palms together and said to their mother, 'The king now has faith and understanding and is capable of generating the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). We have already done the Buddha's work for our father. We hope that mother will allow us to leave home and practice the Way at the Buddha's place.' At that time, the two sons, wishing to reiterate their intentions, spoke to their mother in verses: 'May mother allow us to leave home and become sramanas (sramana, practitioners), for it is very difficult to encounter the Buddhas. We wish to follow the Buddha and learn. Like the udumbara flower (udumbara, a rare flower), it is even more difficult to encounter a Buddha. It is also difficult to escape all kinds of suffering. We hope you will allow us to leave home.' The mother immediately said, 'I allow you to leave home. Why? Because it is difficult to encounter a Buddha.' Then, the two sons said to their parents, 'Excellent, parents! We wish to go to the Buddha Cloud-Thunder-Sound Constellation King Wisdom now, to draw near and make offerings. Why? Because it is difficult to encounter a Buddha, just like the udumbara flower, or like a one-eyed turtle encountering a floating piece of wood with a hole. And we have deep roots of merit from past lives, and in this life, we have encountered the Buddha's teachings. Therefore, parents should allow us to leave home. Why? Because it is difficult to encounter the Buddhas, and it is also difficult to encounter the right time.' At that time, the eighty-four thousand people in the harem of King Wonderful Adornment (King Wonderful Adornment) were all capable of receiving and upholding this Lotus Sutra. Bodhisattva Pure Eyes (Bodhisattva Pure Eyes) had long been proficient in the samadhi (samadhi, meditative concentration) of the Lotus Sutra. Bodhisattva Pure Treasury (Bodhisattva Pure Treasury) had already been proficient in the samadhi of liberation from all evil realms for countless hundreds of thousands of millions of kalpas, wishing to liberate all beings from all evil realms.
。其王夫人，得諸佛集三昧，能知諸佛秘密之藏。
「二子如是以方便力善化其父，令心信解，好樂佛法。於是妙莊嚴王與群臣眷屬俱，凈德夫人與後宮婇女眷屬俱，其王二子與四萬二千人俱，一時共詣佛所。到已，頭面禮足，繞佛三匝，卻住一面。
「爾時彼佛為王說法，示教利喜。王大歡悅。爾時妙莊嚴王及其夫人，解頸真珠瓔珞，價直百千，以散佛上，于虛空中化成四柱寶臺，臺中有大寶床，敷百千萬天衣，其上有佛結加趺坐，放大光明。爾時妙莊嚴王作是念：『佛身希有，端嚴殊特，成就第一微妙之色。』時云雷音宿王華智佛告四眾言：『汝等見是妙莊嚴王，於我前合掌立不？此王於我法中作比丘，精勤修習，助佛道法，當得作佛，號娑羅樹王，國名大光，劫名大高王。其娑羅樹王佛，有無量菩薩眾及無量聲聞，其國平正，功德如是。』其王即時以國付弟，與夫人、二子並諸眷屬，于佛法中出家修道。
「王出家已，於八萬四千歲，常勤精進修行妙法華經。過是已后，得一切凈功德莊嚴三昧，即升虛空，高七多羅樹，而白佛言：『世尊！此我二子，已作佛事，以神通變化轉我邪心，令得安住于佛法中，得見世尊。此二子者，是我善知識，為欲發起宿世善根，饒益我故，來生我家。』
【現代漢語翻譯】 現代漢語譯本：他的王后，獲得了諸佛集三昧（一種禪定狀態），能夠知曉諸佛秘密的寶藏。 兩個兒子就這樣以方便之力善巧地教化他們的父親，使他內心信解，喜愛佛法。於是，妙莊嚴王（國王名）與群臣眷屬一同，凈德夫人（王后名）與後宮嬪妃眷屬一同，國王的兩個兒子與四萬二千人一同，同時來到佛陀所在之處。到達后，他們以頭面禮拜佛足，繞佛三圈，然後退到一旁站立。 當時，佛陀為國王說法，開示教導，使他歡喜。國王非常高興。這時，妙莊嚴王和他的夫人解下頸上的珍珠瓔珞，價值百千，散在佛陀身上，在虛空中化成四柱寶臺，臺中有一張大寶床，鋪著百千萬天衣，佛陀在上面結跏趺坐，放出大光明。這時，妙莊嚴王心想：『佛陀的身體稀有，端正莊嚴，特別殊勝，成就了第一微妙的色相。』當時，云雷音宿王華智佛（佛名）告訴四眾弟子說：『你們看見這位妙莊嚴王在我面前合掌站立嗎？這位國王將在我的佛法中出家為比丘，精勤修習，輔助佛道，將來會成佛，號為娑羅樹王（佛名），國名大光，劫名大高王。這位娑羅樹王佛，有無量菩薩眾和無量聲聞弟子，他的國土平正，功德就是這樣。』國王隨即把國家託付給弟弟，與夫人、兩個兒子以及所有眷屬，在佛法中出家修道。 國王出家后，在八萬四千年中，常常精進修行《妙法蓮華經》。過了這段時間后，他獲得了『一切凈功德莊嚴三昧』，隨即升到虛空，高七多羅樹（一種樹）的高度，對佛說：『世尊！我的這兩個兒子，已經做了佛事，用神通變化轉變了我的邪心，使我能夠安住于佛法中，得見世尊。這兩個兒子，是我的善知識，爲了發起我宿世的善根，利益我，才來到我家。』
【English Translation】 English version: His queen, having attained the Samadhi of the Gathering of all Buddhas (a state of meditative concentration), was able to know the secret treasures of all Buddhas. The two sons, through skillful means, effectively converted their father, causing his heart to believe and understand, and to delight in the Buddha's teachings. Thereupon, King Miaozhuangyan (King's name), together with his ministers and retinue, Queen Jingde (Queen's name), together with the ladies of the palace and their retinue, and the king's two sons, along with forty-two thousand people, all together went to where the Buddha was. Having arrived, they bowed their heads to the Buddha's feet, circumambulated the Buddha three times, and then stood to one side. At that time, the Buddha preached the Dharma to the king, instructing and guiding him, causing him to rejoice. The king was greatly delighted. Then, King Miaozhuangyan and his queen took off their pearl necklaces, worth hundreds of thousands, and scattered them upon the Buddha, which in the empty space transformed into a four-pillared jeweled platform. On the platform was a great jeweled bed, covered with hundreds of thousands of heavenly garments, upon which the Buddha sat in the lotus position, emitting great light. At that time, King Miaozhuangyan thought: 'The Buddha's body is rare, upright, and especially magnificent, having achieved the first and most subtle form.' Then, Buddha Yunleiyin Suwang Huazhi (Buddha's name) said to the four assemblies: 'Do you see this King Miaozhuangyan standing before me with his palms together? This king will leave home in my Dharma to become a Bhikshu, diligently cultivating and assisting the Buddha's path. In the future, he will become a Buddha, named Salar Tree King (Buddha's name), his country will be named Great Light, and his kalpa will be named Great High King. This Buddha Salar Tree King will have countless Bodhisattvas and countless Shravakas. His country will be level and just, and his merits will be like this.' The king immediately entrusted his kingdom to his younger brother, and with his queen, two sons, and all his retinue, left home to cultivate the Way in the Buddha's Dharma. After the king left home, for eighty-four thousand years, he constantly diligently practiced the Wonderful Dharma Lotus Sutra. After this time, he attained the 'Samadhi of All Pure Merits and Adornments,' and immediately rose into the air, seven Tala trees (a type of tree) high, and said to the Buddha: 'World Honored One! These two sons of mine have already done the work of the Buddha, using their spiritual powers to transform my evil mind, enabling me to abide in the Buddha's Dharma and see the World Honored One. These two sons are my good teachers, who came to my home to initiate my good roots from past lives and to benefit me.'
「爾時，云雷音宿王華智佛告妙莊嚴王言：『如是，如是！如汝所言。若善男子、善女人，種善根故，世世得善知識，其善知識，能作佛事，示教利喜，令入阿耨多羅三藐三菩提。大王！當知善知識者是大因緣，所謂化導令得見佛，發阿耨多羅三藐三菩提心。大王！汝見此二子不？此二子，已曾供養六十五百千萬億那由他恒河沙諸佛，親近恭敬，于諸佛所受持法華經，愍念邪見眾生，令住正見。』妙莊嚴王即從虛空中下，而白佛言：『世尊！如來甚希有，以功德智慧故，頂上肉髻光明顯照，其眼長廣而紺青色，眉間毫相白如珂月，齒白齊密常有光明，唇色赤好如頻婆果。』
「爾時妙莊嚴王，讚歎佛如是等無量百千萬億功德已，于如來前，一心合掌，復白佛言：『世尊！未曾有也。如來之法，具足成就不可思議微妙功德，教誡所行，安隱快善，我從今日，不復自隨心行，不生邪見、憍慢、瞋恚諸惡之心。』說是語已，禮佛而出。」
佛告大眾：「于意云何？妙莊嚴王，豈異人乎？今華德菩薩是。其凈德夫人，今佛前光照莊嚴相菩薩是。哀愍妙莊嚴王及諸眷屬故，于彼中生。其二子者，今藥王菩薩、藥上菩薩是。是藥王、藥上菩薩，成就如此諸大功德，已於無量百千萬億諸佛所殖眾德本，成就不可思議諸
【現代漢語翻譯】 現代漢語譯本： 那時，云雷音宿王華智佛（佛名）告訴妙莊嚴王說：『是這樣，是這樣！正如你所說。如果善男子、善女人，因為種下善根的緣故，世世代代都能得到善知識（指引修行的人），這些善知識，能夠做佛事，開示教導，使人歡喜，令他們進入阿耨多羅三藐三菩提（無上正等正覺）。大王！應當知道善知識是很大的因緣，他們引導人們得見佛，發起阿耨多羅三藐三菩提心。大王！你看見這兩個孩子了嗎？這兩個孩子，曾經供養過六十五百千萬億那由他（數量單位）恒河沙數那麼多的佛，親近恭敬他們，在諸佛那裡受持《法華經》，憐憫那些有邪見的眾生，使他們安住于正見。』妙莊嚴王立刻從虛空中下來，對佛說：『世尊！如來真是非常稀有，因為有功德和智慧的緣故，頭頂上的肉髻（佛頂的肉瘤）光明明顯照耀，眼睛又長又大而且是紺青色，眉間的白毫相（眉間白毛）像珂月一樣潔白，牙齒潔白整齊而且常有光明，嘴唇的顏色紅潤美好像頻婆果。』 那時，妙莊嚴王讚歎佛像這樣等無量百千萬億的功德之後，在如來面前，一心合掌，又對佛說：『世尊！真是前所未有啊。如來的佛法，具足成就不可思議的微妙功德，教誡所行，安穩快樂美好，我從今天開始，不再隨自己的心意行事，不再生起邪見、驕慢、嗔恚等各種噁心。』說完這些話后，就向佛禮拜然後離開了。 佛告訴大眾：『你們認為怎麼樣？妙莊嚴王，難道是其他人嗎？他就是現在的華德菩薩。他的凈德夫人，就是現在佛前的光照莊嚴相菩薩。他們因為哀憫妙莊嚴王和他的眷屬，所以在那裡出生。那兩個孩子，就是現在的藥王菩薩和藥上菩薩。這兩位藥王、藥上菩薩，成就瞭如此眾多的大功德，已經在無量百千萬億諸佛那裡種下了各種功德的根本，成就了不可思議的各種功德。』
【English Translation】 English version: At that time, Buddha Cloud-Thunder-Sound-King-Flower-Wisdom (Buddha's name) said to King Wonderful-Adornment: 'It is so, it is so! Just as you have said. If good men or good women, because they have planted good roots, in every life they will obtain good teachers (those who guide spiritual practice). These good teachers can perform Buddha's work, instruct and guide, and bring joy, leading them to enter Anuttara-samyak-sambodhi (supreme perfect enlightenment). Great King! You should know that good teachers are a great cause, for they guide people to see the Buddha and to generate the mind of Anuttara-samyak-sambodhi. Great King! Do you see these two children? These two children have already made offerings to sixty-five hundred-thousand-million-nayutas (unit of number) of Ganges-river-sands of Buddhas, have been close to them with reverence, have received and upheld the Lotus Sutra from those Buddhas, and have compassion for those sentient beings with wrong views, causing them to abide in right views.' King Wonderful-Adornment immediately descended from the sky and said to the Buddha: 'World Honored One! The Tathagata (Buddha) is truly rare, because of merit and wisdom, the light from the urna (fleshy protuberance on the crown of the head) on the top of his head shines brightly, his eyes are long and wide and of a dark blue color, the white hair between his eyebrows is as white as the moon, his teeth are white and even and always have light, and the color of his lips is red and beautiful like the bimba fruit.' At that time, after King Wonderful-Adornment had praised the Buddha for such immeasurable hundreds of thousands of millions of merits, he joined his palms together with a single mind before the Tathagata and again said to the Buddha: 'World Honored One! This is unprecedented. The Dharma of the Tathagata is fully accomplished with inconceivable and subtle merits, the teachings and practices are peaceful, secure, and good. From today on, I will no longer follow my own mind, and I will not give rise to wrong views, arrogance, anger, or any other evil thoughts.' After saying these words, he bowed to the Buddha and departed. The Buddha said to the assembly: 'What do you think? Is King Wonderful-Adornment someone else? He is now Bodhisattva Flower-Virtue. His wife, Pure-Virtue, is now Bodhisattva Light-Shining-Adornment before the Buddha. Because they had compassion for King Wonderful-Adornment and his family, they were born there. Those two children are now Bodhisattva Medicine-King and Bodhisattva Medicine-Superior. These two Bodhisattvas, Medicine-King and Medicine-Superior, have accomplished such great merits, and have already planted the roots of various merits at the places of immeasurable hundreds of thousands of millions of Buddhas, and have accomplished inconceivable merits.'
善功德。若有人識是二菩薩名字者，一切世間諸天人民亦應禮拜。」
佛說是妙莊嚴王本事品時，八萬四千人遠塵離垢，于諸法中得法眼凈。
妙法蓮華經普賢菩薩勸發品第二十八
爾時普賢菩薩，以自在神通力，威德名聞，與大菩薩無量無邊不可稱數，從東方來。所經諸國，普皆震動，雨寶蓮華，作無量百千萬億種種伎樂。又與無數諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大眾圍繞，各現威德神通之力，到娑婆世界耆阇崛山中，頭面禮釋迦牟尼佛，右繞七匝，白佛言：「世尊，我于寶威德上王佛國，遙聞此娑婆世界說法華經，與無量無邊百千萬億諸菩薩眾共來聽受，唯愿世尊當爲說之。若善男子、善女人，于如來滅后，云何能得是法華經？」
佛告普賢菩薩：「若善男子、善女人，成就四法，于如來滅后，當得是法華經：一者、為諸佛護念，二者、殖眾德本，三者、入正定聚，四者、發救一切眾生之心。善男子、善女人，如是成就四法，于如來滅后，必得是經。」
爾時普賢菩薩白佛言：「世尊！於後五百歲、濁惡世中，其有受持是經典者，我當守護，除其衰患，令得安隱，使無伺求得其便者，若魔、若魔子、若魔女、若魔民、若為魔所著者，若
【現代漢語翻譯】 現代漢語譯本：『善功德，如果有人知道這兩位菩薩的名字，那麼一切世間的天神和人民都應當禮拜他們。』 佛陀宣說《妙莊嚴王本事品》時，有八萬四千人遠離塵垢，在各種佛法中獲得了法眼清凈。
《妙法蓮華經·普賢菩薩勸發品》第二十八
當時，普賢菩薩以自在的神通力量，威德名聲遠揚，與無量無邊、不可計數的大菩薩們，從東方而來。他們所經過的各個國家，都普遍震動，天空中降下寶蓮花，奏響無量百千萬億種樂器。他又與無數的天神、龍、夜叉（Yaksha，一種守護神）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、人以及非人等大眾圍繞，各自展現威德神通之力，來到娑婆世界（Saha world，我們所居住的這個世界）的耆阇崛山（Grdhrakuta，又名靈鷲山）中，頭面頂禮釋迦牟尼佛（Sakyamuni Buddha），右繞佛七圈，然後對佛說：『世尊，我在寶威德上王佛國（Ratnavairocana-raja Buddha』s land）遙遠地聽到這個娑婆世界在宣講《法華經》，所以與無量無邊百千萬億的菩薩大眾一同前來聽受，希望世尊能夠為我們宣講。如果善男子、善女人，在如來（Tathagata，佛的稱號）滅度之後，要如何才能得到這部《法華經》呢？』 佛陀告訴普賢菩薩：『如果善男子、善女人，成就四種法，在如來滅度之後，就能得到這部《法華經》：第一，為諸佛所護念；第二，種植眾多功德的根本；第三，進入正定聚（niyata-rāśi，必定證悟的群體）；第四，發起救度一切眾生的心。善男子、善女人，如果能成就這四種法，在如來滅度之後，必定能得到這部經。』 當時，普賢菩薩對佛說：『世尊！在後五百歲、濁惡的世道中，如果有受持這部經典的人，我將守護他們，消除他們的衰敗和災患，使他們得到安穩，不讓任何伺機尋找機會的人得逞，無論是魔（Mara，障礙修行的惡神）、魔子、魔女、魔民，還是被魔所迷惑的人，我都會守護他們。』
【English Translation】 English version: 『Good merit, if there are people who know the names of these two Bodhisattvas, then all the gods and people in the world should also pay homage to them.』 When the Buddha was speaking the 『Former Deeds of King Wonderful Adornment』 chapter, eighty-four thousand people were freed from dust and defilement, and obtained the purity of the Dharma Eye in all Dharmas.
The Lotus Sutra, Chapter 28: Encouragement of the Bodhisattva Universal Worthy
At that time, Bodhisattva Universal Worthy (Samantabhadra), with his power of self-mastery, majestic virtue, and renowned name, came from the east with countless, immeasurable, and incalculable great Bodhisattvas. The countries they passed through all shook, and precious lotuses rained down from the sky, accompanied by countless hundreds of thousands of millions of various musical instruments. He was also surrounded by countless gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, each displaying their majestic virtue and supernatural powers. They arrived at Mount Grdhrakuta in the Saha world, bowed their heads to Sakyamuni Buddha, circumambulated him seven times to the right, and said to the Buddha: 『World Honored One, I have heard from afar in the Buddha-land of King Ratnavairocana that this Saha world is expounding the Lotus Sutra, and so I have come with countless hundreds of thousands of millions of Bodhisattvas to listen and receive it. I hope that the World Honored One will explain it for us. If good men and good women, after the Tathagata』s passing, how can they obtain this Lotus Sutra?』 The Buddha told Bodhisattva Universal Worthy: 『If good men and good women accomplish four dharmas, after the Tathagata』s passing, they will obtain this Lotus Sutra: first, they are protected and remembered by all Buddhas; second, they plant the roots of many merits; third, they enter the group of those who are assured of enlightenment; fourth, they arouse the mind to save all living beings. Good men and good women, if they accomplish these four dharmas, after the Tathagata』s passing, they will surely obtain this Sutra.』 At that time, Bodhisattva Universal Worthy said to the Buddha: 『World Honored One! In the latter five hundred years, in the turbid and evil world, if there are those who receive and uphold this Sutra, I will protect them, remove their decline and calamities, and enable them to be secure, not allowing anyone who seeks an opportunity to succeed, whether it be Mara, Mara』s sons, Mara』s daughters, Mara』s people, or those possessed by Mara, I will protect them.』
夜叉、若羅剎、若鳩槃茶、若毗舍阇、若吉遮、若富單那、若韋陀羅等，諸惱人者，皆不得便。是人若行、若立、讀誦此經，我爾時乘六牙白象王，與大菩薩眾俱詣其所，而自現身，供養守護，安慰其心，亦為供養法華經故。是人若坐、思惟此經，爾時我復乘白象王現其人前，其人若於法華經有所忘失一句一偈，我當教之，與共讀誦，還令通利。爾時受持讀誦法華經者，得見我身，甚大歡喜，轉復精進，以見我故，即得三昧及陀羅尼，名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，得如是等陀羅尼。
「世尊！若後世后五百歲、濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者，欲修習是法華經，於三七日中，應一心精進。滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切眾生所喜見身，現其人前，而為說法，示教利喜，亦復與其陀羅尼咒，得是陀羅尼故，無有非人能破壞者，亦不為女人之所惑亂，我身亦自常護是人。唯愿世尊聽我說此陀羅尼咒。」即于佛前而說咒曰：
「阿檀地(途賣反)(一)檀陀婆地(二)檀陀婆帝(三)檀陀鳩舍隸(四)檀陀修陀隸(五)修陀隸(六)修陀羅婆底(七)佛馱波膻禰(八)薩婆陀羅尼阿婆多尼(九)薩婆婆沙阿婆多
【現代漢語翻譯】 現代漢語譯本：夜叉（Yaksha，一種鬼神）、羅剎（Rakshasa，惡鬼）、鳩槃茶（Kumbhanda，一種食人鬼）、毗舍阇（Pisaca，食肉的鬼）、吉遮（Kichaka，一種鬼怪）、富單那（Putana，一種吸人精氣的女鬼）、韋陀羅（Vetala，一種殭屍）等，這些惱害人的鬼神，都不能加害於他。這個人如果行走、站立、讀誦這部經，我那時會乘坐六牙白象王，與眾多大菩薩一起到達他所在的地方，親自顯現身形，供養守護他，安慰他的心，這也是爲了供養《法華經》的緣故。這個人如果坐著、思惟這部經，那時我也會乘坐白象王顯現在他面前。如果這個人對《法華經》有所遺忘，哪怕是一句一偈，我都會教導他，與他一起讀誦，使他重新通達流暢。那時，受持讀誦《法華經》的人，能夠見到我的身形，會非常歡喜，更加精進。因為見到我的緣故，他會立即獲得三昧（Samadhi，禪定）和陀羅尼（Dharani，總持），名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，獲得這些陀羅尼。 「世尊！如果後世末法時期，也就是后五百歲、濁惡的世道中，比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），求索、受持、讀誦、書寫這部《法華經》，想要修習這部《法華經》，在二十一天中，應當一心精進。滿了二十一天後，我將乘坐六牙白象，與無量菩薩圍繞，以一切眾生喜見的形象，顯現在這個人面前，為他說法，開示教導，令他歡喜，也會給他陀羅尼咒。得到這個陀羅尼的緣故，沒有非人能夠破壞他，也不會被女人所迷惑擾亂，我的身體也會常常守護這個人。唯愿世尊允許我說出這個陀羅尼咒。」隨即在佛前說出咒語： 『阿檀地（Atandi）(一) 檀陀婆地（Dandavati）(二) 檀陀婆帝（Dandavati）(三) 檀陀鳩舍隸（Dandakusale）(四) 檀陀修陀隸（Dandasudhare）(五) 修陀隸（Sudhare）(六) 修陀羅婆底（Sudharavati）(七) 佛馱波膻禰（Buddhapasanani）(八) 薩婆陀羅尼阿婆多尼（Sarvadharani-avartani）(九) 薩婆婆沙阿婆多（Sarvabhasa-avarta）』
【English Translation】 English version: Yakshas (a type of nature spirit), Rakshasas (demons), Kumbhandas (a type of goblin), Pisacas (flesh-eating demons), Kichakas (a type of goblin), Putanas (a type of female demon that sucks the life force of children), and Vetala (a type of vampire-like ghost), all these troublemakers will not be able to harm him. If this person walks, stands, or recites this sutra, at that time, I will ride the six-tusked white elephant king, and together with a great assembly of Bodhisattvas, I will go to his place, manifest myself, make offerings to protect him, and comfort his heart, also for the sake of making offerings to the Lotus Sutra. If this person sits and contemplates this sutra, at that time, I will again ride the white elephant king and appear before him. If this person has forgotten even a single phrase or verse of the Lotus Sutra, I will teach him, recite it with him, and restore his understanding. At that time, those who uphold and recite the Lotus Sutra will see my form, be greatly delighted, and become even more diligent. Because of seeing me, they will immediately attain Samadhi (meditative absorption) and Dharani (mnemonic devices), called the Revolving Dharani, the Hundred Thousand Million Revolving Dharani, and the Dharma Sound Expedient Dharani, and attain such Dharanis. 「World Honored One! If in the future, in the latter five hundred years, in the turbid and evil world, Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), who seek, uphold, recite, and write this Lotus Sutra, and wish to practice this Lotus Sutra, should be single-minded and diligent for twenty-one days. After twenty-one days, I will ride the six-tusked white elephant, surrounded by countless Bodhisattvas, and appear before that person in a form that all beings love to see, and preach the Dharma for him, instruct and guide him, and make him happy. I will also give him a Dharani mantra. Because of obtaining this Dharani, no non-human beings will be able to harm him, nor will he be confused or disturbed by women. My body will also always protect this person. I pray that the World Honored One will allow me to speak this Dharani mantra.」 Then, in front of the Buddha, he spoke the mantra: 『Atandi (一), Dandavati (二), Dandavati (三), Dandakusale (四), Dandasudhare (五), Sudhare (六), Sudharavati (七), Buddhapasanani (八), Sarvadharani-avartani (九), Sarvabhasa-avarta』
尼(十)修阿婆多尼(十一)僧伽婆履叉尼(十二)僧伽涅伽陀尼(十三)阿僧祇(十四)僧伽波伽地(十五)帝隸阿惰僧伽兜略(盧遮反)阿羅帝婆羅帝(十六)薩婆僧伽三摩地伽蘭地(十七)薩婆達磨修波利剎帝(十八)薩婆薩埵樓馱憍舍略阿㝹伽地(十九)辛阿毗吉利地帝(二十)
「世尊！若有菩薩得聞是陀羅尼者，當知普賢神通之力，若法華經行閻浮提，有受持者，應作此念：『皆是普賢威神之力。』若有受持、讀誦，正憶念，解其義趣，如說修行，當知是人行普賢行，于無量無邊諸佛所深種善根，為諸如來手摩其頭。若但書寫，是人命終，當生忉利天上，是時八萬四千天女作眾伎樂而來迎之，其人即著七寶冠，于婇女中娛樂快樂；何況受持、讀誦，正憶念，解其義趣，如說修行。若有人受持、讀誦，解其義趣，是人命終，為千佛授手，令不恐怖，不墮惡趣，即往兜率天上彌勒菩薩所。彌勒菩薩，有三十二相大菩薩眾所共圍繞，有百千萬億天女眷屬，而於中生，有如是等功德利益。是故智者，應當一心自書、若使人書，受持、讀誦，正憶念，如說修行。
「世尊！我今以神通力故，守護是經，于如來滅后閻浮提內，廣令流佈，使不斷絕。」
爾時釋迦牟尼佛贊言：「善哉，善哉！普賢！
【現代漢語翻譯】 現代漢語譯本：尼（十）修阿婆多尼（十一）僧伽婆履叉尼（十二）僧伽涅伽陀尼（十三）阿僧祇（十四）僧伽波伽地（十五）帝隸阿惰僧伽兜略（盧遮反）阿羅帝婆羅帝（十六）薩婆僧伽三摩地伽蘭地（十七）薩婆達磨修波利剎帝（十八）薩婆薩埵樓馱憍舍略阿㝹伽地（十九）辛阿毗吉利地帝（二十） 『世尊！如果菩薩聽聞此陀羅尼，應當知道這是普賢（菩薩名）神通的力量。如果《法華經》在閻浮提（我們所居住的世界）流傳，有受持此經的人，應當這樣想：『這都是普賢的威神之力。』如果有人受持、讀誦、正確憶念、理解其含義，並按照所說的去修行，應當知道這個人正在實踐普賢的修行，在無量無邊的諸佛那裡深深地種下了善根，會被諸佛如來用手摩頂。如果只是書寫此經，這個人命終之後，會往生到忉利天（欲界六天之一），那時會有八萬四千天女演奏各種音樂來迎接他，這個人會戴上七寶冠，在眾多天女中享受快樂；更何況是受持、讀誦、正確憶念、理解其含義，並按照所說的去修行呢。如果有人受持、讀誦、理解其含義，這個人命終之後，會有千佛伸出手來，讓他不感到恐懼，不墮入惡道，直接往生到兜率天（欲界六天之一）的彌勒菩薩（未來佛）那裡。彌勒菩薩被三十二相的大菩薩們圍繞，有百千萬億的天女眷屬，而這個人就在其中誕生，有如此等等的功德利益。因此，有智慧的人，應當一心自己書寫，或者請人書寫，受持、讀誦，正確憶念，並按照所說的去修行。 『世尊！我現在以神通的力量，守護這部經，在如來滅度之後，在閻浮提內，廣泛地流傳，使之不斷絕。』 這時，釋迦牟尼佛（佛教創始人）讚歎道：『好啊，好啊！普賢！』
【English Translation】 English version: Ni (10) Xiu A Po Duo Ni (11) Seng Qie Po Li Cha Ni (12) Seng Qie Nie Qie Tuo Ni (13) A Seng Qi (14) Seng Qie Bo Qie Di (15) Di Li A Duo Seng Qie Dou Lue (Lu Zhe fan) A Luo Di Po Luo Di (16) Sa Po Seng Qie San Mo Di Qie Lan Di (17) Sa Po Da Mo Xiu Bo Li Cha Di (18) Sa Po Sa Duo Lou Tuo Jiao She Lue A Nuo Qie Di (19) Xin A Pi Ji Li Di Di (20) 'World Honored One! If a Bodhisattva hears this Dharani, he should know that it is the power of Samantabhadra's (a Bodhisattva) spiritual powers. If the Lotus Sutra is circulated in Jambudvipa (the world we live in), those who receive and uphold it should think: 'All of this is due to the majestic power of Samantabhadra.' If someone receives, upholds, recites, correctly remembers, understands its meaning, and practices according to what is said, he should know that this person is practicing the practice of Samantabhadra, has deeply planted good roots in the presence of countless Buddhas, and will have his head patted by the Tathagatas. If one only writes this sutra, upon death, this person will be reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm), where eighty-four thousand heavenly maidens will come to greet him with various musical instruments. This person will wear a seven-jeweled crown and enjoy happiness among the heavenly maidens; how much more so if one receives, upholds, recites, correctly remembers, understands its meaning, and practices according to what is said. If someone receives, upholds, and understands its meaning, upon death, a thousand Buddhas will extend their hands to him, so that he will not feel fear, will not fall into evil realms, and will directly be reborn in the Tusita Heaven (one of the six heavens of the desire realm) where Maitreya Bodhisattva (the future Buddha) resides. Maitreya Bodhisattva is surrounded by great Bodhisattvas with thirty-two marks, and has hundreds of millions of heavenly maidens as attendants, and this person will be born among them, having such merits and benefits. Therefore, wise people should wholeheartedly write it themselves, or have others write it, receive, uphold, recite, correctly remember, and practice according to what is said.' 'World Honored One! I now, by the power of my spiritual abilities, protect this sutra, and after the Tathagata's extinction, I will widely circulate it in Jambudvipa, so that it will not be cut off.' At that time, Shakyamuni Buddha (the founder of Buddhism) praised, 'Excellent, excellent! Samantabhadra!'
汝能護助是經，令多所眾生安樂利益。汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之愿，守護是經。我當以神通力，守護能受持普賢菩薩名者。
「普賢！若有受持、讀誦，正憶念，修習、書寫是法華經者，當知是人，則見釋迦牟尼佛，如從佛口聞此經典；當知是人，供養釋迦牟尼佛；當知是人，佛贊善哉；當知是人，為釋迦牟尼佛手摩其頭；當知是人，為釋迦牟尼佛衣之所覆。如是之人，不復貪著世樂，不好外道經書、手筆，亦復不喜親近其人及諸惡者——若屠兒、若畜豬羊雞狗、若獵師、若炫賣女色——是人心意質直，有正憶念，有福德力，是人不為三毒所惱，亦復不為嫉妒、我慢、邪慢、增上慢所惱，是人少欲知足，能修普賢之行。
「普賢！若如來滅後後五百歲，若有人見受持、讀誦法華經者，應作是念：『此人不久當詣道場，破諸魔眾，得阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天人大眾中師子法座上。』
「普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飲食、資生之物，所愿不虛，亦于現世得其福報。若有人輕毀之，言：『汝狂人耳，空作是行，終無所獲。』如是罪報，當世世無眼；若有供養贊
【現代漢語翻譯】 現代漢語譯本：你能夠護持這部經，使眾多眾生得到安樂和利益。你已經成就了不可思議的功德，具有深厚的慈悲心，從久遠以來，就發起了阿耨多羅三藐三菩提（無上正等正覺）的意願，並且能夠作出這樣的神通願力，守護這部經。我將以神通力，守護那些能夠受持普賢菩薩（象徵一切菩薩行愿的菩薩）名號的人。 普賢！如果有人受持、讀誦、正確憶念、修習、書寫這部《法華經》，應當知道這個人，就能見到釋迦牟尼佛（佛教的創始人），如同從佛口親自聽到這部經典；應當知道這個人，是在供養釋迦牟尼佛；應當知道這個人，佛會讚歎說『善哉』；應當知道這個人，會被釋迦牟尼佛用手摩頂；應當知道這個人，會被釋迦牟尼佛的衣袍所覆蓋。這樣的人，不再貪戀世俗的享樂，不喜歡外道的經書和手筆，也不喜歡親近那些人以及各種惡人——比如屠夫、飼養豬羊雞狗的人、獵人、販賣女色的人——這樣的人心意正直，有正確的憶念，有福德的力量，這樣的人不會被貪、嗔、癡三毒所困擾，也不會被嫉妒、我慢、邪慢、增上慢所困擾，這樣的人少欲知足，能夠修行普賢菩薩的行愿。 普賢！如果如來（佛的稱號）滅度后的后五百歲，如果有人見到受持、讀誦《法華經》的人，應當這樣想：『這個人不久將到達道場，破除各種魔眾，證得阿耨多羅三藐三菩提，轉法輪（宣講佛法）、擊法鼓（比喻說法）、吹法螺（比喻說法）、降法雨（比喻佛法滋潤眾生），將坐在天人大眾中的獅子法座上。』 普賢！如果在後世，受持、讀誦這部經典的人，這個人不再貪戀衣服、臥具、飲食、生活所需的物品，所發的願望不會落空，也會在現世得到福報。如果有人輕視譭謗他，說：『你真是個瘋子，白白做這些修行，最終不會有任何收穫。』這樣的罪報，將使他世世代代沒有眼睛；如果有人供養讚歎
【English Translation】 English version: You are able to protect and assist this Sutra, bringing peace and benefit to many sentient beings. You have already achieved inconceivable merits, possessing profound compassion. From a distant past, you have generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and are able to make such a miraculous vow to safeguard this Sutra. I shall use my miraculous power to protect those who can uphold the name of Samantabhadra Bodhisattva (a Bodhisattva symbolizing the vows and practices of all Bodhisattvas). Samantabhadra! If there are those who receive, uphold, recite, correctly remember, practice, and write this Lotus Sutra, know that these people will see Shakyamuni Buddha (the founder of Buddhism), as if hearing this Sutra directly from the Buddha's mouth; know that these people are making offerings to Shakyamuni Buddha; know that these people will be praised by the Buddha with 'Excellent!'; know that these people will have their heads patted by Shakyamuni Buddha; know that these people will be covered by Shakyamuni Buddha's robe. Such people will no longer be attached to worldly pleasures, will not like the scriptures and writings of external paths, and will not like to associate with such people and various evil-doers—such as butchers, those who raise pigs, sheep, chickens, and dogs, hunters, and those who sell women—such people are upright in mind, have correct mindfulness, and have the power of merit. Such people will not be troubled by the three poisons of greed, anger, and ignorance, nor will they be troubled by jealousy, arrogance, wrong arrogance, and excessive arrogance. Such people are content with little desire and are able to practice the conduct of Samantabhadra Bodhisattva. Samantabhadra! If, in the five hundred years after the Tathagata (an epithet of the Buddha) has passed away, there are those who see people receiving, upholding, and reciting the Lotus Sutra, they should think: 'This person will soon reach the Bodhi-mandala (place of enlightenment), break through all the demonic hosts, attain Anuttara-samyak-sambodhi, turn the Dharma wheel (preach the Dharma), beat the Dharma drum (a metaphor for preaching), blow the Dharma conch (a metaphor for preaching), and rain down the Dharma rain (a metaphor for the Dharma nourishing sentient beings), and will sit on the lion's throne in the midst of the assembly of gods and humans.' Samantabhadra! If, in later ages, there are those who receive, uphold, and recite this Sutra, these people will no longer be attached to clothing, bedding, food, and the necessities of life. Their wishes will not be in vain, and they will also receive blessings in this present life. If there are those who despise and slander them, saying: 'You are just a madman, doing these practices in vain, and will ultimately gain nothing,' such karmic retribution will cause them to be without eyes in life after life; if there are those who make offerings and praise
嘆之者，當於今世得現果報。若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若有輕笑之者，當世世牙齒疏缺，丑唇、平鼻，手腳繚戾，眼目角睞，身體臭穢，惡瘡、膿血、水腹、短氣、諸惡重病。是故，普賢！若見受持是經典者，當起遠迎，當如敬佛。」
說是普賢勸發品時，恒河沙等無量無邊菩薩，得百千萬億旋陀羅尼；三千大千世界微塵等諸菩薩，具普賢道。
佛說是經時，普賢等諸菩薩，舍利弗等諸聲聞，及諸天、龍、人非人等，一切大會，皆大歡喜，受持佛語，作禮而去。
妙法蓮華經卷第七
妙法蓮華經後序
後秦沙門僧睿述
《法華經》者，諸佛之秘藏，眾經之實體也。以華為名者，照其本也；稱芬陀利者，美其盛也。所興既玄，其旨甚婉，自非達識傳之，罕有得其門者。夫百卉藥木之英，物實之本也；八萬四千法藏者，道果之原也，故以喻焉。諸華之中，蓮華最勝，華尚未敷，名屈摩羅；敷而將落，名迦摩羅；處中盛時，名芬陀利。未敷喻二道，將落譬泥洹，榮曜獨足以喻斯典。至如《般若》諸經，深無不極，故道者以之而歸；大無不該，故乘者以之而濟；然其大略，皆以適化為大；應務之門，不得不以善權為用。權之為化，悟物雖弘，于
【現代漢語翻譯】 現代漢語譯本：如果有人譏諷受持這部經典的人，他將在今生得到現世的果報。如果有人看到受持這部經典的人，就說他的過錯，不論是真實的還是不真實的，這個人今生會得白癩病。如果有人輕視嘲笑受持這部經典的人，他將世世代代牙齒稀疏缺損，嘴唇醜陋，鼻子扁平，手腳彎曲，眼睛斜視，身體散發臭味，生惡瘡、膿血，患水腫病、氣短等各種嚴重的疾病。所以，普賢菩薩！如果見到受持這部經典的人，應當起身遠迎，應當像尊敬佛陀一樣尊敬他。 當佛陀宣說《普賢勸發品》時，有如恒河沙數般無量無邊的菩薩，獲得了百千萬億旋陀羅尼（一種記憶法門）；三千大千世界微塵數般的菩薩，具足了普賢菩薩的道行。 佛陀宣說這部經典時，普賢菩薩等諸位菩薩，舍利弗（佛陀十大弟子之一）等諸位聲聞，以及諸天、龍、人、非人等一切與會大眾，都非常歡喜，接受並奉持佛陀的教誨，行禮后離去。 《妙法蓮華經》卷第七 《妙法蓮華經》後序 後秦沙門僧睿 撰述 《法華經》（《妙法蓮華經》的簡稱）是諸佛的秘密寶藏，是所有經典的核心。用『華』（花）來命名，是爲了彰顯它的根本；稱之為『芬陀利』（白蓮花），是爲了讚美它的盛美。它所闡述的道理既深奧又玄妙，它的旨意又非常委婉，如果不是通達的人來傳授，很少有人能夠領悟其中的奧妙。各種花草樹木的精華，是萬物果實的根本；八萬四千法藏（佛法的總稱），是道果的根源，所以用花來比喻。在各種花中，蓮花最為殊勝。蓮花尚未開放時，稱為『屈摩羅』（含苞待放的蓮花）；開放后將要凋落時，稱為『迦摩羅』（開放但將凋謝的蓮花）；處於盛開之時，稱為『芬陀利』（盛開的白蓮花）。未開放的蓮花比喻二乘道（聲聞乘和緣覺乘），將要凋落的蓮花比喻涅槃（佛教的最高境界），只有盛開的蓮花才足以比喻這部經典。至於《般若經》等經典，其深奧之處無所不至，所以修行者通過它而回歸真理；其廣大之處無所不包，所以修行者通過它而渡過生死苦海；然而它們的大致內容，都是以適應教化為目的；爲了應付各種情況，不得不採用善巧方便的方法。方便教化雖然能夠廣泛地使人覺悟，但與 現代漢語譯本：真實究竟的教義相比，還是有所欠缺的。
【English Translation】 English version: Those who ridicule those who uphold this sutra will receive immediate retribution in this life. If someone sees those who uphold this sutra and speaks of their faults, whether true or false, that person will contract white leprosy in this life. If someone belittles or laughs at those who uphold this sutra, they will, in life after life, have sparse and missing teeth, ugly lips, a flat nose, crooked hands and feet, cross-eyed vision, a foul-smelling body, festering sores, pus and blood, dropsy, shortness of breath, and various other severe illnesses. Therefore, Samantabhadra (a Bodhisattva)! If you see those who uphold this sutra, you should rise to greet them from afar, and you should respect them as you would respect the Buddha. When the Buddha was expounding the 'Encouragement of Samantabhadra' chapter, countless Bodhisattvas, as numerous as the sands of the Ganges River, attained hundreds of thousands of millions of 'dharanis' (a type of mnemonic device); Bodhisattvas as numerous as the dust particles of a three-thousand-great-thousand world, perfected the path of Samantabhadra. When the Buddha was expounding this sutra, all the Bodhisattvas, including Samantabhadra, all the 'shravakas' (disciples who hear the Buddha's teachings), including Shariputra (one of the Buddha's ten great disciples), and all the heavenly beings, dragons, humans, non-humans, and the entire assembly, were greatly delighted. They received and upheld the Buddha's teachings, paid their respects, and departed. The Lotus Sutra, Volume Seven Postscript to the Lotus Sutra Written by the Shramana Sengrui of the Later Qin Dynasty The 'Lotus Sutra' (short for 'The Wonderful Dharma Lotus Flower Sutra') is the secret treasury of all Buddhas and the essence of all sutras. It is named 'flower' to illuminate its root; it is called 'pundarika' (white lotus) to praise its magnificence. The principles it expounds are profound and subtle, and its meaning is very refined. If it is not transmitted by those who are enlightened, few can grasp its essence. The essence of all herbs and trees is the root of all fruits; the eighty-four thousand Dharma treasures (the totality of Buddhist teachings) are the source of the fruit of enlightenment, hence the analogy of the flower. Among all flowers, the lotus is the most supreme. When the lotus has not yet bloomed, it is called 'kumuda' (a lotus bud); when it has bloomed and is about to wither, it is called 'kamala' (a lotus that has bloomed but is about to wither); when it is in full bloom, it is called 'pundarika' (a fully bloomed white lotus). The unbloomed lotus is analogous to the two vehicles (the 'shravaka' and 'pratyekabuddha' paths), the withering lotus is analogous to 'nirvana' (the highest state of enlightenment), and only the fully bloomed lotus is sufficient to represent this sutra. As for the 'Prajnaparamita' (Perfection of Wisdom) sutras and others, their profundity is all-encompassing, so practitioners use them to return to the truth; their vastness is all-inclusive, so practitioners use them to cross the sea of suffering; however, their general content is all aimed at adapting to the needs of teaching; to deal with various situations, they must use skillful means. Although skillful means can widely enlighten beings, they are still lacking compared to English version: the true and ultimate teachings.
實體不足，皆屬《法華》，固其宜矣。尋其幽旨，恢廓宏邃，所該甚遠，豈徒說實歸本，畢定殊涂而已耶？乃實大明覺理，囊括古今。云佛壽無量，永劫未足以明其久也；分身無數，萬形不足以異其體也。然則壽量定其非數，分身明其無實，普賢顯其無成，多寶照其不滅。夫邁玄古以斯今，則萬世同一日；即萬化以悟玄，則千途無異轍。夫如是者，則生生未足以期存，永寂亦未可言其滅矣。尋幽宗以絕往，則喪功于本無；控心轡於三昧，則忘期於二地。經流茲土，雖復垂及百年，譯者昧其虛津，靈關莫之或啟；談者乖其準格，幽蹤罕得而履；徒復搜研皓首，並未有窺其門者。秦司隸校尉左將軍安城侯姚嵩，擬韻玄門，宅心世表，注誠斯典，信詣彌至，每思尋其文，深識譯者之失。既遇鳩摩羅法師，為之傳寫，指其大歸真，若披重霄而高蹈，登崑崙而俯盻矣。於時聽受領悟之僧八百餘人，皆是諸方英秀，一時之杰也。是歲弘始八年，歲次鶉火。
魯國太夫人張氏，伏遇 亡夫太傅大丞相李公遠忌之辰，謹施凈財壹貫文入福州開元寺大藏經司，雕鳳字函《妙法蓮華經》七卷、《法華三昧》等經三卷，共計一十卷，伏茲勝因薦嚴超生凈土。時紹興二十一年正月十五日謹題。
【現代漢語翻譯】 現代漢語譯本：這些經文內容雖然看似不足，但都屬於《法華經》（妙法蓮華經的簡稱），這本來就是應該的。探尋其深奧的旨意，是如此的恢弘廣闊，所包含的意義非常深遠，難道僅僅是講述迴歸本源，最終到達不同的終點嗎？實際上，它闡明了偉大的覺悟真理，囊括了古今。說佛的壽命是無量的，用永劫的時間都無法說明其長久；說佛有無數的分身，用萬種形態都無法說明其本體的差異。如此說來，壽命的無量說明其不可計數，分身說明其並非真實存在，普賢菩薩的示現說明其沒有成就，多寶佛的出現照見其不滅。如果從玄遠的過去來看待現在，那麼萬世就如同同一天；如果從萬物的變化來領悟玄機，那麼千條道路就沒有不同的軌跡。如果能夠這樣理解，那麼生生不息的輪迴就不足以期望其存在，永遠的寂滅也不能說是真正的消亡。探尋深奧的宗旨以斷絕過去，那麼在本無的境界中就失去了功用；控制心念於三昧（佛教的禪定），那麼在二地（菩薩修行的第二個階段）就忘記了目標。這部經文傳入中國，雖然已經接近百年，但翻譯的人沒有領會其虛無的精髓，靈性的關竅沒有被開啟；談論的人偏離了其準則，深奧的軌跡很少有人能夠涉足；只是徒勞地研究到白頭，也沒有人能夠窺見其門徑。秦朝的司隸校尉、左將軍、安城侯姚嵩，他致力於研究玄妙的佛法，心懷超脫世俗的志向，虔誠地專注于這部經典，信仰非常堅定，常常思考經文的含義，深刻地認識到翻譯者的失誤。當他遇到鳩摩羅什（一位著名的佛經翻譯家）法師時，請他重新翻譯，指出了經文的真正歸宿，就像是衝破重重雲霄而高飛，登上崑崙山而俯瞰一樣。當時聽受領悟的僧人有八百多人，都是來自各地的英才，一時的人傑。那一年是弘始八年，歲次鶉火（指農曆的某個年份）。 魯國太夫人張氏，在追念亡夫太傅大丞相李公遠忌辰的時候，恭敬地捐獻凈財一貫文，放入福州開元寺大藏經司，雕刻鳳字函《妙法蓮華經》七卷、《法華三昧》等經三卷，共計十卷，希望憑藉這個殊勝的因緣，超度亡夫往生凈土。時紹興二十一年正月十五日謹題。
【English Translation】 English version: Although these scriptures seem insufficient, they all belong to the 'Lotus Sutra' (short for 'Saddharma Puṇḍarīka Sūtra'), which is as it should be. Exploring its profound meaning, it is so vast and expansive, encompassing far-reaching significance. Is it merely about returning to the origin and ultimately reaching different destinations? In reality, it elucidates the great truth of enlightenment, encompassing both the past and the present. It says that the Buddha's lifespan is immeasurable, and even eons of time cannot fully express its duration; it says that the Buddha has countless emanations, and myriad forms cannot express the difference in their essence. Thus, the immeasurable lifespan indicates its countless nature, the emanations indicate their non-substantiality, the manifestation of Samantabhadra (a Bodhisattva) indicates his non-achievement, and the appearance of Prabhūtaratna (a Buddha) illuminates his non-extinction. If we view the present from the perspective of the distant past, then ten thousand ages are like a single day; if we understand the mystery through the changes of all things, then a thousand paths have no different tracks. If one can understand in this way, then the cycle of birth and death is not enough to hope for existence, and eternal extinction cannot be said to be true annihilation. Seeking the profound purpose to sever the past, then one loses function in the realm of non-being; controlling the mind with samadhi (Buddhist meditation), then one forgets the goal in the second bhumi (the second stage of a Bodhisattva's practice). This scripture has been transmitted to China, and although it has been nearly a hundred years, the translators have not grasped its essence of emptiness, and the spiritual gateway has not been opened; those who discuss it have deviated from its principles, and few have been able to tread its profound path; they have only studied in vain until their hair has turned white, and no one has been able to glimpse its entrance. Yao Song, the Sili Xiaowei (a high-ranking official), Left General, and Marquis of Ancheng of the Qin Dynasty, devoted himself to the study of profound Buddhist teachings, harbored aspirations beyond the mundane world, and sincerely focused on this scripture, with unwavering faith. He often pondered the meaning of the text and deeply recognized the errors of the translators. When he encountered the Dharma Master Kumārajīva (a famous Buddhist scripture translator), he asked him to retranslate it, pointing out the true destination of the scripture, as if soaring through the clouds and looking down from Mount Kunlun. At that time, there were more than eight hundred monks who listened, received, and understood, all of whom were outstanding talents from various places, the elites of their time. That year was the eighth year of Hongshi, the year of Chunhuo (referring to a specific year in the lunar calendar). Lady Zhang of the State of Lu, in remembrance of the anniversary of the death of her late husband, Grand Tutor and Grand Chancellor Li Gongyuan, respectfully donated one string of pure coins to the Sutra Repository of Kaiyuan Temple in Fuzhou, to engrave seven volumes of the 'Saddharma Puṇḍarīka Sūtra' with phoenix-lettered cases, and three volumes of scriptures such as the 'Lotus Samadhi', totaling ten volumes. She hopes that through this meritorious cause, her late husband will be reborn in the Pure Land. Respectfully inscribed on the fifteenth day of the first month of the twenty-first year of Shaoxing.