T09n0263_正法華經

大正藏第 09 冊 No. 0263 正法華經

No. 263 [Nos. 262, 264]

正法華經卷第一

西晉月氏國三藏竺法護譯

光瑞品第一

聞如是：

一時佛游王舍城靈鷲山，與大比丘眾俱，比丘千二百，一切無著，諸漏已盡無復欲塵，已得自在逮得己利，生死已索眾結即斷，一切由已獲度無極，已脫于慧心解得度、名曰：賢者知本際、賢者大迦葉、上時迦葉、象迦葉、江迦葉、舍利弗、大目揵連、迦旃延、阿那律、劫賓㝹、牛呞、離越、譬利斯、薄拘盧、拘絺、難陀、善意、滿愿子、須菩提、阿難、羅云；菩薩八萬，皆不退轉，堅住無上正真之道，逮總持法得大辯才，常讚歎不退轉法輪，供養無數百千諸佛，于無量佛殖眾德本，諸佛世尊所見咨嗟，身常行慈入如來慧，善權普至大知度無極，從無數劫多所博聞，名達十方，救護無量百千眾生，游於三界猶如日明，解一切法如幻如化野馬影響，悉無所有住無所住，雖見終始亦無去來，既見色像本無形貌，現諸所生永無起滅，導利群黎不著三處，分別空慧無想無愿，起三脫門至三達智，無去來今現在之想，開化黎庶使了本無。

其名曰：溥首菩薩、光世音菩薩、大勢至菩薩、常精進菩薩、不

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城靈鷲山，與眾多大比丘在一起。這些比丘共有千二百人，他們都已沒有任何執著，各種煩惱都已斷盡，不再受慾望的污染。他們已獲得自在，成就了自己的利益，了斷了生死輪迴，各種束縛都已斷除，一切都已獲得解脫，到達了無極的境界。他們已從智慧中解脫，心已得到解脫，他們的名字是：賢者知本際（瞭解事物根本的賢者）、賢者大迦葉（佛陀十大弟子之一，以頭陀苦行著稱）、上時迦葉（迦葉三兄弟之一）、象迦葉（迦葉三兄弟之一）、江迦葉（迦葉三兄弟之一）、舍利弗（佛陀十大弟子之一，以智慧著稱）、大目犍連（佛陀十大弟子之一，以神通著稱）、迦旃延（佛陀十大弟子之一，以論議著稱）、阿那律（佛陀十大弟子之一，以天眼著稱）、劫賓㝹（佛陀弟子，以知星宿著稱）、牛呞（佛陀弟子）、離越（佛陀弟子）、譬利斯（佛陀弟子）、薄拘盧（佛陀弟子）、拘絺（佛陀弟子）、難陀（佛陀弟子）、善意（佛陀弟子）、滿愿子（佛陀弟子）、須菩提（佛陀十大弟子之一，以解空第一著稱）、阿難（佛陀十大弟子之一，以多聞第一著稱）、羅云（佛陀之子）。還有八萬菩薩，他們都已不退轉，堅定地安住于無上正真之道，獲得了總持法門，擁有大辯才，常常讚歎不退轉的法輪，供養了無數百千諸佛，在無量佛那裡種下了眾多功德的根本。他們受到諸佛世尊的讚歎，身體常常行持慈悲，進入如來的智慧，善巧方便普遍到達，大智慧度無極。他們從無數劫以來，博聞廣記，名聲遠播十方，救護了無量百千眾生，在三界中游化猶如日光普照。他們瞭解一切法如幻如化，如野馬、如影響，一切都無所有，安住于無所住。雖然見到終始，也無所謂去來。既然見到色相，就知道其本無形貌。他們顯現各種生，但永無起滅。他們引導利益眾生，不執著於三處（欲界、色界、無色界），分別空慧，無想無愿，開啟三解脫門，到達三達智，沒有過去、未來、現在的想法，開化民眾，使他們瞭解本無的真諦。 他們的名字是：溥首菩薩、光世音菩薩（觀世音菩薩的舊譯）、大勢至菩薩、常精進菩薩、不

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a large assembly of great Bhikṣus. There were twelve hundred Bhikṣus, all without attachments, their outflows exhausted, free from the dust of desire. They had attained self-mastery, achieved their own benefit, ended the cycle of birth and death, severed all bonds, and were completely liberated, having reached the ultimate. They were liberated through wisdom, their minds were liberated, and their names were: the Venerable Jñānabhūmi (the Venerable who understands the essence of things), the Venerable Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices), the Elder Kāśyapa, the Elephant Kāśyapa, the River Kāśyapa, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), Kātyāyana (one of the Buddha's ten great disciples, known for his eloquence), Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), Kapphiṇa, Gavāṃpati, Revata, Piṇḍola-Bhāradvāja, Bakkula, Kausṭhila, Nanda, Subhūti, Pūrṇa Maitrāyaṇīputra, Ānanda (one of the Buddha's ten great disciples, known for his great memory), and Rāhula (the Buddha's son). There were also eighty thousand Bodhisattvas, all irreversible, firmly established on the supreme and true path, having attained the Dharma of total retention, possessing great eloquence, constantly praising the irreversible Dharma wheel, making offerings to countless hundreds of thousands of Buddhas, and having planted the roots of many virtues in the presence of immeasurable Buddhas. They were praised by the Buddhas, the World Honored Ones, their bodies constantly practiced loving-kindness, they entered the wisdom of the Tathāgata, their skillful means universally reached, their great wisdom was boundless. From countless kalpas, they had vast learning, their names were known in the ten directions, they protected countless hundreds of thousands of beings, and they traveled in the three realms like the light of the sun. They understood all dharmas as illusions and transformations, like mirages and echoes, all without substance, abiding in non-abiding. Although they saw beginning and end, there was no coming or going. Having seen forms, they knew that they were originally without shape. They manifested various births, but there was no arising or ceasing. They guided and benefited beings, not attached to the three realms (desire realm, form realm, formless realm), distinguishing emptiness and wisdom, without thought or desire, opening the three doors of liberation, reaching the three knowledges, without the thought of past, future, or present, enlightening the people, enabling them to understand the truth of non-existence. Their names were: Bodhisattva Puṇḍarīka, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Sadāprarudita, and Bodhisattva An-

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置遠菩薩、寶掌菩薩、印手菩薩、藥王菩薩、妙勇菩薩、寶月菩薩、月光菩薩、月滿菩薩、大度菩薩、超無量菩薩、越世菩薩、解縛菩薩、寶事菩薩、恩施菩薩、雄施菩薩、水天菩薩、帝天菩薩、大導師菩薩、妙意菩薩、慈氏菩薩，如是大士八萬上首。爾時天帝釋與二萬天子俱，日天子與無數眷屬俱，月天子以寶光明普有所照，寶光天子、光耀天子俱，四大天王與萬天子俱，㷿明大梵自在天子與三萬天子俱，梵忍跡天子與三萬二千天子俱，飾干大梵與無數天子，又梵名㷿光與無數大眾俱，來詣佛所，稽首畢退坐一面。有八龍王，與無央數千諸龍眷屬俱；四真陀羅王——慎法真陀羅王，大法真陀羅王，仁和真陀羅王，持法真陀羅王；香音神，各與營從來詣佛所，稽首畢退住一面。凈身四天子——柔軟天子，和音天子，美軟天子，悅響天子——俱來詣佛所，前稽首畢退坐一面。四阿須倫王——最勝阿須倫，欲錦阿須倫，燕居阿須倫，吸氣阿須倫——與無央數百千阿須倫人民俱，來詣佛所，前稽首畢退坐一面。四金翅鳥王——大身王，大具足王，得神足王，不可動王——俱來詣佛所，稽首畢退住一面。摩竭國王阿阇世，與十子並諸營從，來詣佛所，稽首畢退坐一面。諸天、龍神、世人，莫不歸命奉敬侍坐。

爾時世尊

【現代漢語翻譯】 現代漢語譯本：置遠菩薩（安置於遠處的菩薩）、寶掌菩薩（手持寶物的菩薩）、印手菩薩（手結印契的菩薩）、藥王菩薩（醫治眾生疾病的菩薩）、妙勇菩薩（具有微妙勇氣的菩薩）、寶月菩薩（如寶珠般皎潔的月亮菩薩）、月光菩薩（散發月光的菩薩）、月滿菩薩（如滿月般圓滿的菩薩）、大度菩薩（具有廣大度量的菩薩）、超無量菩薩（超越無量境界的菩薩）、越世菩薩（超越世間的菩薩）、解縛菩薩（解脫束縛的菩薩）、寶事菩薩（以寶物行事的菩薩）、恩施菩薩（施與恩惠的菩薩）、雄施菩薩（雄偉施與的菩薩）、水天菩薩（掌管水的菩薩）、帝天菩薩（天帝的菩薩）、大導師菩薩（偉大的導師菩薩）、妙意菩薩（具有微妙意念的菩薩）、慈氏菩薩（以慈悲為懷的菩薩），像這樣的大菩薩有八萬位為首。當時，天帝釋（帝釋天）與二萬天子一同前來，日天子（太陽神）與無數眷屬一同前來，月天子（月神）以寶光明普照一切，寶光天子、光耀天子一同前來，四大天王與一萬天子一同前來，㷿明大梵自在天子與三萬天子一同前來，梵忍跡天子與三萬二千天子一同前來，飾干大梵與無數天子一同前來，還有梵名㷿光與無數大眾一同前來，來到佛陀所在之處，頂禮佛陀後退坐在一旁。有八位龍王，與無數千龍眷屬一同前來；四位真陀羅王——慎法真陀羅王（謹慎守法的真陀羅王），大法真陀羅王（弘揚大法的真陀羅王），仁和真陀羅王（仁慈和睦的真陀羅王），持法真陀羅王（堅持佛法的真陀羅王）；香音神，各自帶領部屬前來佛陀所在之處，頂禮佛陀後退住在一旁。凈身四天子——柔軟天子，和音天子，美軟天子，悅響天子——一同來到佛陀所在之處，上前頂禮佛陀後退坐在一旁。四位阿須倫王——最勝阿須倫（最殊勝的阿修羅），欲錦阿須倫（貪圖享樂的阿修羅），燕居阿須倫（喜歡安居的阿修羅），吸氣阿須倫（以吸氣為生的阿修羅）——與無數百千阿須倫人民一同前來，來到佛陀所在之處，上前頂禮佛陀後退坐在一旁。四位金翅鳥王——大身王，大具足王，得神足王，不可動王——一同來到佛陀所在之處，頂禮佛陀後退住在一旁。摩竭國王阿阇世（頻婆娑羅王的兒子），與十個兒子及隨從，來到佛陀所在之處，頂禮佛陀後退坐在一旁。諸天、龍神、世人，無不歸命，恭敬侍奉在佛陀身邊。 這時，世尊

【English Translation】 English version: The Bodhisattvas 'Placed Far Away', 'Treasure Hand', 'Sealed Hand', 'Medicine King', 'Wonderful Courage', 'Treasure Moon', 'Moonlight', 'Full Moon', 'Great Tolerance', 'Transcending the Immeasurable', 'Surpassing the World', 'Liberating from Bonds', 'Treasure Affairs', 'Bestowing Grace', 'Heroic Bestowal', 'Water Deity', 'Imperial Deity', 'Great Guide', 'Wonderful Intention', and 'Maitreya', these great beings, numbering eighty thousand leaders. At that time, the Lord Śakra (Indra) came with twenty thousand gods, the Sun God with countless attendants, the Moon God illuminating all with precious light, the Treasure Light God and the Radiant God came together, the Four Great Heavenly Kings with ten thousand gods, the 㷿ming Great Brahma Free God with thirty thousand gods, the Brahma Patient Traces God with thirty-two thousand gods, the Adorned Brahma with countless gods, and also the Brahma named 㷿 Light with countless multitudes, came to where the Buddha was, bowed their heads, and retreated to sit on one side. There were eight Dragon Kings, with countless thousands of dragon attendants; four True Dhāraṇī Kings—the Cautious Dharma True Dhāraṇī King, the Great Dharma True Dhāraṇī King, the Benevolent and Harmonious True Dhāraṇī King, and the Dharma-Holding True Dhāraṇī King; the Fragrant Sound Gods, each with their retinues, came to where the Buddha was, bowed their heads, and retreated to stand on one side. The Four Pure Body Gods—the Gentle God, the Harmonious Sound God, the Beautiful Gentle God, and the Joyful Sound God—came together to where the Buddha was, bowed their heads, and retreated to sit on one side. The Four Asura Kings—the Most Victorious Asura, the Desire-Embroidered Asura, the Reclusive Asura, and the Breath-Absorbing Asura—with countless hundreds and thousands of Asura people, came to where the Buddha was, bowed their heads, and retreated to sit on one side. The Four Garuda Kings—the Great Body King, the Greatly Complete King, the Attained Supernatural Power King, and the Immovable King—came together to where the Buddha was, bowed their heads, and retreated to stand on one side. King Ajātaśatru of Magadha, with his ten sons and attendants, came to where the Buddha was, bowed their heads, and retreated to sit on one side. The gods, dragons, and people of the world, all took refuge, revered, and attended the Buddha. At that time, the World Honored One

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與四部眾眷屬圍繞而為說經，講演菩薩方等大頌一切諸佛嚴凈之業。說斯經已，升于自然師子之床加趺而坐，三昧正受定意，名曰立無量頌。尋應所宜，不見身貌、不得心意，所坐立處則有瑞應，天雨、意華、大意華、柔軟音華、大柔軟音華，散世尊上及於大會四部之眾，普佛國土六反震動。時大眾會比丘、比丘尼、清信士、清信女，天、龍、神鬼、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒、人與非人，國王君主大力轉輪聖王，各與營從，咸悉一心瞻戴世尊，意皆愕然怪未曾有。於時佛放面口結光明，普照東方萬八千佛土，其大光明照諸佛國，靡不周遍，至於無擇大地獄中，上徹三十三天，彼此世界六趣周旋，所有蒸民一切皆現，其界諸佛現在所由，此土眾會悉遙見之；彼土睹斯亦復如是，十方諸佛所說經法，普遍聞焉。諸比丘、比丘尼、清信士、清信女，修行獨處者逮得德果一切表露，又諸菩薩意寂解脫，其出家者求報應行，皆亦悉現；諸佛世界滅度眾聖，所建寶廟自然為現。

於是彌勒菩薩心自念言：「今者世尊，如來、至真、等正覺，三昧正受，現大感變，多所降伏，睹未曾有，天上世間諸佛廟寺，恢闊彰顯，將何所興而有此瑞？從昔暨今未曾見也。欲問其歸，孰堪發遣解斯誼乎？」尋改思曰：「今者

【現代漢語翻譯】 現代漢語譯本：佛陀被四部眾（比丘、比丘尼、優婆塞、優婆夷）眷屬圍繞，為他們宣講佛經，闡述菩薩的方等大乘經典，以及一切諸佛莊嚴清凈的功業。說完這部經后，佛陀升到自然形成的獅子座上，結跏趺坐，進入名為『立無量頌』的三昧正定。在禪定中，佛陀應眾生根機，不顯現身形相貌，也不顯露心意，而他所坐之處則出現種種瑞相：天空中降下意華（隨心所欲的花）、大意華（更大的隨心所欲的花）、柔軟音華（發出柔和聲音的花）、大柔軟音華（發出更大柔和聲音的花），散落在世尊身上以及法會中的四部大眾身上。整個佛國世界六次震動。當時，法會中的比丘、比丘尼、優婆塞、優婆夷，以及天、龍、神鬼、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神）、人和非人，還有國王、君主、大力轉輪聖王，各自帶領隨從，都一心一意地瞻仰世尊，心中都感到驚愕，覺得從未見過這樣的景象。這時，佛陀從面部口中放出光明，普照東方一萬八千個佛土。這巨大的光明照耀著各個佛國，無處不遍，下至無擇大地獄，上至三十三天，在彼此世界六道輪迴中，所有眾生都顯現出來。那些佛土中諸佛現在所處的狀況，此土法會中的大眾都遙遙可見；而彼土的眾生看到此土的情形也是如此。十方諸佛所宣說的經法，普遍都能聽聞到。那些獨自修行的比丘、比丘尼、優婆塞、優婆夷，都獲得了修行成果，一切都顯露出來。還有那些心意寂靜解脫的菩薩，以及那些出家求報應的修行者，也都顯現出來。諸佛世界中已經滅度的聖者，他們所建立的寶廟也自然顯現出來。 於是彌勒菩薩心中思忖：『如今世尊，如來、至真、等正覺，進入三昧正定，顯現如此巨大的感應變化，降伏了許多眾生，看到了從未有過的景象。天上世間諸佛的廟宇寺院，如此恢弘顯赫，這究竟是因何而有此瑞相呢？從過去到現在，我從未見過這樣的景象。我想問個究竟，誰能發問並解釋這其中的含義呢？』他隨即又想：『現在

【English Translation】 English version: Surrounded by the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas), the Buddha expounded the scriptures, elaborating on the Bodhisattva's Vaipulya Sutras and the pure and adorned deeds of all Buddhas. Having finished this discourse, the Buddha ascended to a naturally formed lion throne, sat in the lotus position, and entered a samadhi (meditative absorption) called 'Establishing Immeasurable Verses.' In this samadhi, the Buddha, responding to the capacities of beings, did not manifest his physical form or mental intentions, yet where he sat, auspicious signs appeared: heavenly rain of 'will flowers' (flowers that appear according to one's will), 'great will flowers,' 'soft sound flowers' (flowers that emit gentle sounds), and 'great soft sound flowers' (flowers that emit greater gentle sounds) fell upon the World Honored One and the fourfold assembly. The entire Buddha-field shook six times. At that time, the assembly of bhikshus, bhikshunis, upasakas, upasikas, as well as devas, nagas, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), humans, non-humans, kings, monarchs, and mighty wheel-turning kings, each with their retinues, all gazed upon the World Honored One with undivided attention, their minds filled with astonishment at this unprecedented sight. Then, the Buddha emitted light from his face and mouth, illuminating eighteen thousand Buddha-lands to the east. This great light shone throughout all Buddha-lands, reaching everywhere, from the Avici hell below to the Trayastrimsa heaven above, encompassing all beings in the six realms of existence in these worlds. The present state of the Buddhas in those lands was visible to the assembly here, and the beings in those lands could see the assembly here as well. The teachings of the Buddhas in the ten directions were universally heard. Those bhikshus, bhikshunis, upasakas, and upasikas who practiced in solitude attained the fruits of their practice, and all was revealed. Furthermore, the Bodhisattvas who had attained peaceful liberation, and those who had left home seeking karmic retribution, were also revealed. The sacred shrines built by the saints who had passed away in the Buddha-lands also appeared naturally. Then, Bodhisattva Maitreya thought to himself: 'Now, the World Honored One, the Tathagata, the Arhat, the Samyaksambuddha, has entered samadhi and manifested such great and transformative responses, subduing many beings and revealing unprecedented sights. The temples and monasteries of the Buddhas in the heavens and on earth are so vast and magnificent. What is the cause of these auspicious signs? From the past until now, I have never seen such a thing. I wish to inquire about the reason, but who is capable of asking and explaining this meaning?' He then thought: 'Now'

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大士溥首童真，所作已辦靡所不達，供養過去無數諸佛，曾當瞻覲如來、至真、等正覺，如此瑞應欲請問之。」

時四部眾比丘、比丘尼、清信士、清信女，諸天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，志懷猶豫得未曾有，見斯大聖無極威曜神足變化，各各發意，欲問世尊決散疑網。慈氏大士見眾會心，便問溥首曰：「仁者惟說，今何因緣有此瑞應，大聖神足放大光明，照于東方萬八千土，諸佛世界自然為現，所說經法皆遙聞之？」

於是慈氏以頌而問溥首曰：

「文殊師利！　　今何以故，　　導利眾庶， 　放演光明？　　甚大威曜，　　出於面門， 　神變遍照，　　十方㸌然；　　天雨眾華， 　紛紛如降，　　意華大意，　　柔軟音華， 　種種若干，　　其色殊妙，　　栴檀馨香， 　悅可眾心，　　嚴凈巍巍，　　皆悉周遍。 　今日四輩，　　欣然踴躍，　　於此佛土， 　十方世界，　　六反震動，　　莫不傾搖。 　于彼光明，　　則照東方，　　萬八千土， 　其暉普徹，　　諸佛境土，　　紫磨金色， 　煌煌灼灼，　　㷿無不接。　　國邑群萌， 　莫不蒙賴，　　達盡上界，　　入無擇獄。 　眾庶受生，　　用無明故，　　滅沒墮落， 　歸此諸趣。　

【現代漢語翻譯】 現代漢語譯本 『大士溥首（菩薩名，意為普遍的開始）童真，所作之事已經完成，沒有什麼不通達的，他供養過過去無數的諸佛，曾經瞻仰過如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號），如此殊勝的瑞應，我想請問這是為什麼。』 當時四部大眾，包括比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男眾）、清信女（在家女眾），以及諸天、龍、神、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神），他們心中都懷著猶豫，感到前所未有，看到這位大聖（指佛或菩薩）無上的威嚴和神足變化，各自都發心，想要請問世尊（佛的尊稱）以解除心中的疑惑。慈氏大士（彌勒菩薩）看到大眾的心意，便問溥首說：『仁者，請您說說，今天是什麼因緣有這樣的瑞應，大聖的神足放出大光明，照耀東方萬八千佛土，諸佛世界自然顯現，所說的經法都能遙遠聽到？』 於是慈氏用偈頌來問溥首： 『文殊師利（菩薩名）！今天是什麼緣故，引導利益眾生，放出光明？如此巨大的威耀，從面門發出，神變的光芒遍照十方，光芒閃耀；天空中降下各種鮮花，紛紛揚揚如同雨落，意華（心意之花）廣大，柔軟的音華（美妙的聲音），種種不同，顏色殊勝美妙，栴檀（一種香木）的馨香，使眾生心生喜悅，莊嚴清凈，遍佈一切地方。 今天四眾弟子，都欣喜踴躍，在這佛土，以及十方世界，發生六種震動，沒有不搖動的。在那光明中，照耀東方，萬八千佛土，光輝普遍照徹，諸佛的境界，呈現紫磨金色，光芒閃耀，沒有不相連的。國邑的眾生，沒有不蒙受恩澤的，上至天界，下至無擇地獄（最苦的地獄）。 眾生受生，因為無明（對真理的無知）的緣故，滅沒墮落，歸於這諸趣（六道輪迴）。』

【English Translation】 English version 'The great being Pu Shou (Bodhisattva name, meaning 'universal beginning'), a pure youth, has accomplished all that needs to be done, and there is nothing he does not understand. He has made offerings to countless Buddhas in the past, and has beheld the Tathagata (title of a Buddha), the Perfectly True One (title of a Buddha), the Perfectly Enlightened One (title of a Buddha). Such auspicious signs, I wish to ask about them.' At that time, the four assemblies, including Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees), as well as Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (serpent deities), all held doubts in their hearts, feeling unprecedented. Seeing the great sage (referring to the Buddha or a Bodhisattva) with boundless majesty and miraculous transformations, they each resolved to ask the World Honored One (title of the Buddha) to dispel their doubts. The Bodhisattva Maitreya, seeing the minds of the assembly, then asked Pu Shou, 'Virtuous one, please explain, what is the cause of these auspicious signs today? The great sage's divine feet emit great light, illuminating the eighteen thousand Buddha lands in the east, the Buddha worlds naturally appear, and the sutras being spoken can be heard from afar?' Then Maitreya asked Pu Shou in verse: 'Manjushri (Bodhisattva name)! What is the reason today, that you guide and benefit beings, emitting light? Such great majesty, emanating from your face, the light of your miraculous transformations illuminates all directions, shining brightly; the heavens rain down various flowers, falling like rain, the flowers of intention are vast, the soft flowers of sound, various and different, their colors are exquisite and wonderful, the fragrance of sandalwood, delights the hearts of beings, solemn and pure, pervading everywhere. Today, the four assemblies are joyful and elated, in this Buddha land, and in the ten directions of the world, six kinds of earthquakes occur, shaking everything. In that light, it illuminates the east, eighteen thousand Buddha lands, the radiance pervades, the realms of the Buddhas, appearing in the color of purple gold, shining brightly, without any separation. The beings of the countries, all receive grace, reaching up to the heavens, and down to the Avici hell (the most painful hell). Beings are born, because of ignorance (lack of knowledge of the truth), they perish and fall, returning to these realms (the six paths of reincarnation).'

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斯等黎民，　　睹見因緣， 　若干之趣，　　今現嚴凈，　　賢明不肖， 　中間品類，　　吾於此住，　　皆遙見之。 　又睹諸佛，　　而師子吼，　　演說經典， 　開闡法門，　　消除眾生，　　無數之穢。 　歌頌聖教，　　出柔軟音，　　其響深妙， 　令人欣踴。　　各各自舍，　　境界所有， 　講說譬喻，　　億載報應，　　分別敷演， 　於此佛法。　　一切眾生，　　所造苦患， 　以無巧便，　　治老病死，　　猶斯等類， 　說寂滅度。　　比丘當知，　　貧劇困惱， 　眾人則處，　　安雅快樂，　　積累功德， 　乃見聖尊，　　又得逮至，　　緣一覺乘， 　一切令入，　　於此道業，　　見佛殊異， 　諸所經籍，　　或有志求，　　無上之慧。 　一切世間，　　見若干形，　　斯等眾類， 　歌詠佛德。　　仁者溥首！　　彼所言說， 　我立住此，　　今悉見聞，　　及余無數， 　諸億千眾，　　在此游居，　　吾悉睹眄。 　又見佛土，　　不可計數，　　諸菩薩等， 　如江河沙，　　億百千數，　　而不減少， 　建志精進，　　興發道意。　　或有放舍， 　諸所財業，　　而行佈施。　　金銀珍寶， 　明月真珠，　　車𤦲馬腦，　　奴婢車乘， 　床臥

【現代漢語翻譯】 現代漢語譯本 這些人民，看到因緣（事物產生和存在的條件）， 各種不同的去處（輪迴的類別），現在都顯現得莊嚴清凈， 賢明和不賢明的人，以及中間的各種品類， 我住在這裡，都能遙遠地看見他們。 又看到諸佛，發出獅子吼（佛陀說法時的威嚴比喻）， 演說經典，開示闡明佛法， 消除眾生無數的污穢。 歌頌神聖的教義，發出柔和的聲音， 那聲音深遠微妙，令人歡喜踴躍。 他們各自捨棄，自己境界中的所有， 講述譬喻，億萬劫的報應， 分別詳細地闡述，關於這佛法。 一切眾生，所造的苦難， 因為沒有方便的法門，來治療衰老、疾病和死亡， 就像這些眾生，宣說寂滅的解脫之道。 比丘們應當知道，貧窮困苦的人們， 他們處在安逸快樂之中，積累功德， 才能見到聖尊（佛陀），又能達到， 通過一乘（唯一的解脫之道）覺悟， 一切都令他們進入，這修道的行業， 見到佛陀的殊勝之處，各種經典， 或者有人立志追求，無上的智慧。 一切世間，看到各種不同的形態， 這些眾生，歌頌佛陀的功德。 仁者溥首（菩薩名）！他們所說的話， 我站在這裡，現在都看見聽見了， 以及其他無數，億萬千的眾生， 在這裡遊行居住，我都看見了。 又看到佛土，不可計數， 諸菩薩等，像恒河沙一樣多， 億百千數，而沒有減少， 他們立下志願，精進修行， 發起修道的意願。 或者有人放棄，所有的財產和事業， 而行佈施。 金銀珍寶，明月真珠， 車𤦲（車上的裝飾）馬腦（一種寶石），奴婢車乘， 床鋪臥具，

【English Translation】 English version These people, seeing the causes and conditions (the conditions for the arising and existence of things), The various destinations (categories of reincarnation), now appear solemn and pure, The wise and the unwise, and the various categories in between, I, dwelling here, can see them all from afar. And also seeing all the Buddhas, roaring the lion's roar (a metaphor for the Buddha's majestic teaching), Expounding the scriptures, revealing and clarifying the Dharma, Eliminating the countless defilements of sentient beings. Singing praises of the sacred teachings, emitting gentle sounds, The sounds are profound and subtle, causing joy and elation. They each relinquish, all that is within their own realms, Telling parables, the karmic retributions of billions of kalpas, Separately and in detail explaining, about this Buddha Dharma. All sentient beings, the sufferings they have created, Because there is no expedient means, to cure old age, sickness, and death, Just like these beings, proclaiming the path of liberation through Nirvana. Monks should know, those who are poor and distressed, They dwell in peace and happiness, accumulating merits, Then they can see the Holy One (the Buddha), and also attain, Through the One Vehicle (the only path to liberation) of enlightenment, All are led to enter, this path of cultivation, Seeing the extraordinary aspects of the Buddha, various scriptures, Or some aspire to seek, the unsurpassed wisdom. All the worlds, seeing various forms, These beings, sing praises of the Buddha's virtues. Benevolent one, Pu Shou (a Bodhisattva's name)! What they have said, I, standing here, now see and hear it all, And countless others, billions and trillions of beings, Who travel and dwell here, I have seen them all. Also seeing Buddha lands, beyond measure, All the Bodhisattvas, as numerous as the sands of the Ganges River, Billions and trillions, without diminishing, They establish their vows, diligently cultivate, Arousing the intention to cultivate the path. Or some give up, all their wealth and possessions, And practice giving. Gold, silver, treasures, bright moon pearls, Car ornaments, agate (a type of gemstone), servants, carriages, Beds and bedding,

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機榻，　　諸所珍異，　　環珮瓔珞， 　於是具足，　　皆用惠賜，　　悉以勸助， 　上尊佛道。　　今我等類，　　聞斯音聲， 　安住所嘆，　　正覺大乘，　　游於三界， 　而無所猗，　　其人速逮，　　得獲斯愿。 　或以諸乘，　　則而施與，　　諸華伎樂， 　欄楯莊嚴，　　簫成鼓吹，　　音節所娛， 　四事如應，　　惠與奉授，　　以此佈施， 　心不吝惜。　　妻妾子孫，　　所重輦輿， 　或慮非常，　　手足與人，　　志不矜愛， 　皆用惠施，　　欲以慕求，　　此尊佛道。 　復有捨身，　　給諸所有，　　頭眼支體， 　無所遺愛，　　所以佈施，　　用成佛道， 　志願逮獲，　　如來聖慧。　　溥首童真！ 　吾瞻國王，　　與眷屬俱，　　而出遊立， 　中宮后妃，　　婇女貴人，　　族姓娛樂， 　俱禮佛身。　　眾庶朋黨，　　悉詣導師， 　而於法王，　　啟問經典，　　則除俗服， 　下其鬚髮，　　而被袈裟，　　以為法式。 　我睹若干，　　諸菩薩眾，　　比丘知友， 　頓止山巖，　　獨處閑居，　　解暢空無， 　或有受經，　　而讀誦贊。　　吾復瞻見， 　開士之黨，　　英雄儔疋，　　出入山谷， 　專精思惟，　　歷察眾相，　　分別講說，

【現代漢語翻譯】 現代漢語譯本 床榻等傢俱，各種珍貴的物品，環珮瓔珞（裝飾品），都準備齊全，全部用來賞賜，以此來勸勉幫助他人，一同追求至高無上的佛道。 現在我們這些人，聽聞這樣的音聲，安住于所讚歎的，正覺的大乘佛法，遊走於三界之中，卻沒有任何執著，這樣的人很快就能達到，獲得這樣的願望。 或者用各種交通工具，然後施捨給予，各種鮮花和伎樂，欄桿和莊嚴的裝飾，簫和鼓的吹奏，用音樂來娛樂，四種供養品都按照需要，給予和奉獻，用這樣的佈施，心中沒有吝惜。 妻子兒女，所珍視的車輦，或者擔心發生意外，手腳等身體部位，都毫不吝惜地施捨給他人，以此來追求，這至高無上的佛道。 還有人捨棄身體，給予所有的一切，頭、眼、肢體，沒有絲毫的吝惜，之所以佈施，是爲了成就佛道，志願達到，如來的聖慧。普首童真（菩薩名）！ 我看到國王，和他的眷屬一起，出遊並駐足，後宮的妃子，宮女和貴族，以及宗族的人都來娛樂，一同禮拜佛身。 民眾和他們的同伴，都來到導師（佛陀）面前，向法王（佛陀）請教經典，然後脫下世俗的服裝，剃去鬚髮，穿上袈裟，作為修行的法式。 我看到許多，菩薩大眾，比丘和朋友，都停留在山巖，獨自居住在清靜的地方，理解並通達空無的道理，或者有人接受經典，並誦讀讚歎。 我又看到，開悟之士的同伴，英雄豪傑，出入山谷，專心精進地思考，觀察各種現象，分別講解說明。

【English Translation】 English version Couches and beds, all kinds of precious and rare items, necklaces and ornaments, all were fully prepared, and all were used for bestowal, to encourage and assist others, to jointly pursue the supreme Buddha path. Now, we who hear such sounds, dwell in the praised, the Right Enlightenment of the Mahayana Dharma, wandering in the three realms, yet without any attachment, such people will quickly attain, and achieve such aspirations. Or using various vehicles, then giving them away, various flowers and music, railings and solemn decorations, the playing of flutes and drums, using music for entertainment, the four kinds of offerings are all given and dedicated as needed, with such generosity, there is no stinginess in the heart. Wives and children, cherished carriages, or even fearing accidents, hands, feet, and other body parts, are all given away without hesitation, in order to pursue, this supreme Buddha path. There are also those who give up their bodies, giving away everything, heads, eyes, limbs, without any reluctance, the reason for giving is to achieve the Buddha path, aspiring to attain, the holy wisdom of the Tathagata. O Pu Shou Tong Zhen (a Bodhisattva's name)! I see the king, with his retinue, going out for a stroll and stopping, the concubines of the inner palace, the palace maids and nobles, and the clan members all come to enjoy themselves, together they bow to the Buddha's body. The people and their companions, all come before the teacher (Buddha), to ask the Dharma King (Buddha) about the scriptures, then they take off their secular clothes, shave their beards and hair, and put on the kasaya, as a practice of the Dharma. I see many, Bodhisattva assemblies, Bhikkhus and friends, all staying on the mountain cliffs, living alone in quiet places, understanding and comprehending the principle of emptiness, or some accepting the scriptures, and reciting and praising them. I also see, the companions of the enlightened ones, heroes and outstanding individuals, going in and out of the valleys, focusing diligently on contemplation, observing various phenomena, and explaining them separately.

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演諸佛乘，　　捐棄愛慾，　　永使無餘。 　常自纂修，　　悕仰正行，　　安住諸子， 　不離閑居，　　則便逮得，　　成五神通。 　高妙之士，　　志平等句，　　向諸導師， 　恭敬叉手，　　心懷踴躍，　　歌詠佛德， 　以數千偈，　　嘆人中王。　　睹無所畏， 　志踴調和，　　曉了分別，　　出家之業， 　咨稟經典，　　于兩足尊，　　所聞頻數， 　尋即執玩，　　安住眾子，　　先自修已。 　我又遙見，　　諸佛孫息，　　為無數億， 　人民講法，　　而現報應，　　兆載難計， 　志懷欣喜，　　自歸正法，　　勸助開化。 　無數菩薩，　　降伏眾魔，　　秉勢官屬， 　而雷擊扣，　　於此法鼓，　　善逝典誥。 　我又覽歷，　　諸天人神，　　所共宗奉， 　安住諸子，　　不以奇雅，　　益用寂然， 　履行定隱，　　無所猗著，　　猶如師子， 　開化度眾，　　令發道意。　　眾生在居， 　手執所供，　　心懷悅豫，　　僉然俱詣。 　又諸佛子，　　立於精進，　　棄捐欲塵， 　常得自在，　　建志經行，　　游諸樹間， 　心願勤修，　　根求佛道。　　而護身口， 　常行清凈，　　禁戒安隱，　　不畏生死， 　于彼秉心，　　具足諸行，　　以

【現代漢語翻譯】 現代漢語譯本 宣揚諸佛的教法（佛乘），捨棄愛慾，使其永遠不再殘留。 常常自我修習，渴望正道，安住于佛的弟子之中， 不離開清靜的居所，就能獲得五神通。 高尚的人士，立志于平等之理，面向諸位導師（佛）， 恭敬地合掌，心中充滿喜悅，歌頌佛的功德， 用數千偈頌，讚歎人中之王（佛）。見到無所畏懼的佛， 立志調和，明瞭分別，出家修行， 請教經典，對於兩足尊（佛）所說的教誨，經常聽聞， 隨即領悟並實踐，安住于佛的弟子之中，先自我修持。 我又遙見，諸佛的後代（菩薩），為無數億的人民講法， 而顯現報應，其數量之多難以計算， 心中充滿喜悅，自己歸依正法，勸導幫助他人開悟。 無數的菩薩，降伏眾魔，掌握權勢， 如雷霆般敲擊這法鼓，宣揚善逝（佛）的教誨。 我又看到，諸天、人和神，共同尊奉佛法， 安住于佛的弟子之中，不以奇異的言辭，而是以寂靜的方式， 履行禪定和隱居，不執著于任何事物，如同獅子一般， 開導教化眾生，使他們發起道心。眾生在家中， 手持供品，心中充滿喜悅，一同前往佛所。 又諸佛的弟子，立志于精進修行，捨棄慾望的塵垢， 常常獲得自在，堅定志向，在樹林間行走， 心中勤修，根本上追求佛道。並且守護身口意， 常常保持清凈，遵守戒律，安穩自在，不畏懼生死， 他們心中秉持正念，具足各種修行，以

【English Translation】 English version They expound the Buddha's vehicle (Buddha-yana), abandon love and desire, and make them forever cease to exist. They constantly cultivate themselves, aspire to the right path, and dwell among the Buddha's disciples, Without leaving their quiet abodes, they can attain the five supernormal powers. Noble individuals, aspiring to the principle of equality, facing the teachers (Buddhas), Respectfully join their palms, their hearts filled with joy, singing praises of the Buddha's virtues, With thousands of verses, they extol the King among men (Buddha). Seeing the fearless Buddha, They resolve to harmonize, understand distinctions, and pursue the path of renunciation, They inquire into the scriptures, and frequently hear the teachings of the Two-Footed Venerable One (Buddha), They immediately grasp and practice them, dwelling among the Buddha's disciples, first cultivating themselves. I also see from afar, the descendants of the Buddhas (Bodhisattvas), preaching the Dharma to countless millions of people, And manifesting karmic retributions, their number is difficult to calculate, Their hearts filled with joy, they themselves take refuge in the Right Dharma, and encourage and help others to awaken. Countless Bodhisattvas, subdue the demons, wielding power and authority, Like thunder, they strike this Dharma drum, proclaiming the teachings of the Well-Gone One (Buddha). I also observe, the gods, humans, and spirits, all together venerating the Dharma, Dwelling among the Buddha's disciples, not with strange words, but in a silent manner, Practicing meditation and seclusion, not clinging to anything, like a lion, They guide and teach sentient beings, causing them to generate the aspiration for the path. Sentient beings at home, Holding offerings in their hands, their hearts filled with joy, all together go to the Buddha. Also, the Buddha's disciples, resolved to practice diligently, abandoning the defilements of desire, They often attain freedom, firm in their resolve, walking among the trees, Their hearts diligently cultivate, fundamentally seeking the Buddha's path. And they guard their body, speech, and mind, They always maintain purity, observe the precepts, are secure and at peace, not fearing birth and death, They hold right mindfulness in their hearts, complete all practices, with

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斯禁戒， 　寤諸不覺。　　最勝之子，　　據忍辱力， 　為諸貢高，　　卑下謙順，　　輕毀罵詈， 　若撾捶者，　　其求佛道，　　默然不校。 　吾或復觀，　　菩薩之眾，　　一切棄離， 　調戲伎樂，　　與諸力勢，　　親友等俱， 　其心堅固，　　平如虛空。　　蠲除諸穢， 　憒亂之意，　　建立一心，　　消滅陰蓋， 　禪思思惟，　　億百千歲，　　佈施立意， 　求尊佛道。　　或自割損，　　多所惠潤， 　刈除貪嫉，　　閑不懷懅，　　飲食供具， 　所當得者，　　及無數人，　　諸病醫藥。 　又復施與，　　衣被服飾，　　檀已濟裸， 　無所藏積。　　與營從俱，　　面見最勝， 　在上化立，　　億百千供。　　所造珍寶， 　及栴檀香，　　多有床座，　　明珠諸藏。 　現在目前，　　奉上安住，　　其寶之價， 　直億百千。　　所睹園觀，　　樹葉華實， 　具足鮮凈，　　悅可人意。　　夙夜修行， 　兼加進獻，　　上人正士，　　諸聲聞等， 　所可慧益，　　品列如斯，　　雜種若干， 　歡喜濟乏，　　深自欣慶，　　而建道行， 　以此所施，　　愿求尊覺。　　或有得人， 　寂然法誼，　　察諸報應，　　眾億兆載， 　發起民庶，　　使其悔過

【現代漢語翻譯】 現代漢語譯本 他們戒除（惡行），從無知中醒悟。最殊勝的佛子（指菩薩），依仗忍辱的力量，對於那些貢高我慢的人，以卑下謙遜的態度對待；對於輕視、譭謗、謾罵，甚至毆打他們的人，爲了追求佛道，都默默忍受，不與計較。 我有時還會看到，菩薩們捨棄一切，包括嬉戲玩樂、權勢地位、親朋好友等，他們的內心堅定，平靜如虛空。他們清除內心的污穢，摒除憒亂的思緒，建立一心，消滅五陰的遮蓋。 他們禪思冥想，歷經億萬年，以佈施為立意，追求至尊的佛道。他們有時會割捨自己的身體，以利益眾生，去除貪婪和嫉妒，內心平靜不憂懼。他們將自己應得的飲食供具，以及無數的醫藥，佈施給有需要的人。 他們還施捨衣服和裝飾品，救濟那些裸露的人，不積攢財物。他們與隨從一起，面見最殊勝的佛陀，在佛陀的教化下，供養億萬種珍寶，包括栴檀香（一種名貴的香木），以及許多床座、明珠等寶藏。 他們將這些價值連城的寶物，呈現在佛陀面前，供養佛陀。他們所看到的園林，樹葉、花朵、果實都鮮艷潔凈，令人賞心悅目。他們早晚修行，並加以供奉，供養上人、正士、諸聲聞等。 他們以各種各樣的物品，歡喜地救濟貧乏，內心深感欣慰，並以此建立道行，希望通過這些佈施，求得至尊的覺悟。還有一些人，他們寂靜地遵循佛法，觀察各種報應，歷經億萬年，啓發民眾，使他們懺悔過錯。

【English Translation】 English version They abstain from (evil deeds), awakening from ignorance. The most excellent sons of the Buddha (referring to Bodhisattvas), relying on the power of patience, treat those who are arrogant with humility; towards those who despise, slander, curse, or even strike them, they silently endure without contention, in pursuit of the Buddha's path. I sometimes also see that Bodhisattvas abandon everything, including play and amusement, power and status, relatives and friends, etc. Their hearts are firm and calm like the void. They clear away the defilements of their minds, eliminate confused thoughts, establish a single-minded focus, and eradicate the coverings of the five aggregates. They meditate and contemplate for billions of years, with the intention of giving, seeking the supreme path of Buddhahood. They sometimes sacrifice their own bodies to benefit sentient beings, removing greed and jealousy, with a peaceful and fearless heart. They give their due food and provisions, as well as countless medicines, to those in need. They also give away clothing and ornaments, helping those who are naked, without hoarding possessions. They, along with their attendants, appear before the most excellent Buddha, and under the Buddha's teachings, offer billions of treasures, including sandalwood (a precious fragrant wood), as well as many beds, pearls, and other treasures. They present these priceless treasures before the Buddha, offering them to the Buddha. The gardens they see, with leaves, flowers, and fruits, are all vibrant and clean, pleasing to the eye. They cultivate day and night, and make offerings to the noble ones, righteous individuals, and all the Shravakas. They joyfully relieve the poor with various items, feeling deep satisfaction, and establish their practice of the path through these actions, hoping to attain supreme enlightenment through these acts of giving. There are also those who quietly follow the Dharma, observe various karmic retributions, and over billions of years, inspire the people, causing them to repent their wrongdoings.

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，　　令舍億寶， 　志願佛道。　　曉了觀察，　　不秘吝法， 　滅除三事，　　寂等如空，　　安住之子， 　悉無所著，　　斯等智慧，　　求尊佛道。 　溥柔軟音，　　吾復睹見，　　諸滅度佛， 　安住開化。　　諸所現在，　　大菩薩眾， 　咸共奉敬，　　最勝舍利。　　吾覲佛廟， 　億千之數，　　凡難限計，　　如江河沙。 　在於億土，　　常見尊戴，　　諸所化現， 　最勝由已。　　七寶自然，　　清凈而現， 　具足里數，　　二十五萬。　　諸蓋幢幡， 　各有數千，　　廣長周匝，　　各二千里， 　其蓋妙好，　　殊異嚴凈。　　所在眾香， 　珍寶自然，　　諸果芬馥，　　伎樂和雅。 　鬼神羅剎，　　肅恭人尊，　　安住諸子， 　所興感動，　　以用供養，　　舍利若斯。 　今此佛廟，　　昱鑠璨麗，　　普布香華， 　如晝度樹。　　於斯人眾，　　無數億千， 　悉遙睹見，　　煒曄斑斕，　　衣毛為豎， 　眷屬馳造，　　欲見最勝，　　顯發光明。 　人中之上，　　演大光耀，　　妙哉明哲， 　離垢無漏，　　乃能闡現，　　如斯弘暉， 　示諸佛土，　　無央數千。　　見此瑞應， 　得未曾有。　　如是疇類，　　諸大變化， 　唯愿溥首，　　

【現代漢語翻譯】 現代漢語譯本 他們捨棄億萬珍寶，立志追求佛道。 他們明瞭觀察，不吝惜佛法， 滅除貪嗔癡三事，心境寂靜如虛空，安住于佛法之子， 一切都無所執著，這樣的智慧，使他們追求至尊佛道。 我再次見到，他們以普遍柔和的聲音， 諸位已滅度的佛陀，安住于開化眾生。 所有現在的大菩薩們，都共同奉敬，最殊勝的舍利（佛陀遺骨）。 我曾覲見佛廟，數量億千，難以計數，如同江河沙數。 在億萬國土中，常見他們尊崇供奉，所有化現的，最殊勝的佛陀。 七寶自然顯現，清凈而莊嚴， 具足二十五萬里的範圍。 各種寶蓋和旗旛，各有數千之多，廣闊而周遍，各達二千里。 那些寶蓋美妙無比，殊勝而莊嚴。 所在之處，眾香、珍寶自然顯現，各種果實芬芳馥郁，伎樂和諧悅耳。 鬼神羅剎（惡鬼）都肅穆恭敬，尊重佛法，安住于佛法之子， 他們所興起的感動，用來供養舍利，就是這樣。 如今這佛廟，光輝燦爛，普遍散佈香花，如同晝度樹（一種開花的樹）。 這裡的人眾，無數億千，都遙遠地看見，光彩奪目， 他們毛髮豎立，眷屬奔走相告，想要見到最殊勝的，顯發光明的佛陀。 人中之上的佛陀，演說大光明，真是奇妙而明智， 遠離垢染和煩惱，才能顯現，如此宏大的光輝， 展示諸佛國土，無量無數。 見到這樣的瑞應，得到前所未有的體驗。 像這樣的種類，各種大變化，唯愿普首（菩薩名）能夠知曉。

【English Translation】 English version They relinquish billions of treasures, aspiring to the path of Buddhahood. They understand through observation, not being stingy with the Dharma, Eliminating the three poisons of greed, hatred, and delusion, their minds are as tranquil as the void, dwelling as children of the Dharma, They are unattached to anything, and with such wisdom, they seek the supreme path of Buddhahood. I have seen again, with universally gentle voices, All the Buddhas who have passed into Nirvana, abiding in the enlightenment of beings. All the great Bodhisattvas who are present, together revere, the most supreme relics (Buddha's remains). I have visited temples of the Buddha, numbering in the billions, countless, like the sands of the Ganges River. In billions of lands, I often see them venerating and offering, all the most supreme Buddhas manifested. The seven treasures appear naturally, pure and majestic, Spanning a distance of two hundred and fifty thousand miles. Various canopies and banners, each numbering in the thousands, vast and encompassing, each reaching two thousand miles. Those canopies are exquisitely beautiful, extraordinary and magnificent. In every place, fragrant incense and precious jewels appear naturally, various fruits are fragrant and abundant, and the music is harmonious and pleasing. Ghosts and Rakshasas (evil spirits) are all solemn and respectful, honoring the Dharma, dwelling as children of the Dharma, The emotions they arouse are used to make offerings to the relics, such is the case. Now this Buddha temple, is radiant and brilliant, spreading fragrant flowers everywhere, like the Day-Blooming Tree (a type of flowering tree). The people here, numbering in the countless billions, all see from afar, the dazzling brilliance, Their hair stands on end, and their families rush to tell each other, wanting to see the most supreme, light-emanating Buddha. The Buddha, the supreme among humans, expounds great light, truly wonderful and wise, Free from defilement and afflictions, they are able to manifest, such vast radiance, Displaying the Buddha lands, countless and immeasurable. Seeing such auspicious signs, they gain an unprecedented experience. Such are the kinds, of great transformations, may Pu Shou (a Bodhisattva's name) know.

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具說斯誼。　　吾今欽羨， 　及諸佛子，　　於四部眾，　　心懷悅豫。 　渴仰仁者，　　兼見瞻察，　　今日安住， 　何所因由，　　奮大光明，　　而從口出， 　解散狐疑，　　勸發欣躍。　　何故佛現， 　無極大光？　　如斯所變，　　當有所感。 　安住之子，　　愿用時說。　　大聖所成， 　此微妙法，　　在於道場，　　正士敷演。 　世雄導師，　　所由方面，　　愿為分別。 　此諸菩薩，　　欲見佛土，　　無央數千， 　群生倫品，　　眾寶嚴凈，　　諸佛自現， 　無量明目。　　凡新學者，　　得無猶豫， 　諸最勝子，　　普共啟問。　　悅諸人民， 　天神羅剎，　　四部之眾，　　一切戴仰。 　今者溥首，　　惟具分別。」

於是溥首告慈氏、諸大士眾會者族姓子女：「吾心惟忖，今者如來，當敷大法演無極典，散大法雨、擊大法鼓、吹大法螺，講無量法。又自追憶，乃從過去諸佛世尊見斯像瑞，彼如來等所放光明亦復若茲，猶斯識察知講大法。諸如來、至真、等正覺，欲令眾生聽無極典，故現斯應。所以者何？世尊欲令群生洗除俗穢，聞服佛法，現弘大變光明神化。又念往故無央數劫不可思議無能度量，時有如來，號日月燈明至真、等正覺、明行成為、善逝、

【現代漢語翻譯】 現代漢語譯本 請詳細說明其中的含義。 我如今欽佩羨慕， 以及諸佛的弟子們，對於四部大眾，心中都充滿喜悅。 我們渴望仰慕您，也瞻仰觀察您，今日安住於此， 是什麼原因，發出如此巨大的光明，從口中而出， 解開我們的疑惑，勸導我們生起歡喜。 為何佛陀顯現，如此無量巨大的光明？ 像這樣所發生的變化，必定有所感應。 安住之子啊，希望您能及時解說。 大聖所成就的，這微妙的佛法， 在道場之中，由正士來敷演。 世間的雄偉導師，所依據的方面，希望您能為我們分別說明。 這些菩薩們，想要見到佛的國土， 無量無數的千百種，眾生種類， 以眾寶莊嚴清凈，諸佛自然顯現， 無量光明的眼睛。 凡是新學者，都能沒有猶豫， 諸位最殊勝的佛子，普遍共同請問。 使人民歡喜，天神、羅剎（惡鬼）， 四部大眾，一切都敬仰。 現在普首（菩薩名），希望您能詳細分別說明。」

於是普首（菩薩名）告訴慈氏（彌勒菩薩）、諸大士以及在場的族姓子女們：『我心中思忖，現在如來，應當宣講大法，演說無極的經典，散佈大法雨，擊大法鼓，吹大法螺，講述無量的佛法。我又回憶起，從過去諸佛世尊那裡見到過這樣的瑞相，那些如來等所放的光明也像這樣，就像現在這樣，我認識到這是要宣講大法。諸如來、至真、等正覺（佛的稱號），想要讓眾生聽聞無極的經典，所以顯現這樣的應化。這是為什麼呢？世尊想要讓眾生洗除世俗的污穢，聽聞並奉行佛法，顯現弘大的變化光明神化。我又想起過去無量無數劫，不可思議無法度量的時間裡，那時有如來，號日月燈明（佛名），至真、等正覺、明行成為、善逝（佛的稱號），

【English Translation】 English version Please explain the meaning in detail. I now admire and yearn, And all the disciples of the Buddhas, towards the four assemblies, their hearts are filled with joy. We long to look up to you, and also gaze upon you, today abiding here, What is the reason, that such great light is emitted, coming from your mouth, Dissolving our doubts, encouraging us to arise with joy. Why does the Buddha manifest, such immeasurable great light? Such changes that have occurred, must have some cause. Son of Abiding, we hope you can explain in time. What the Great Sage has accomplished, this subtle Dharma, In the Bodhimanda, is expounded by the righteous ones. The world's majestic teacher, the aspects that are relied upon, we hope you can explain them separately for us. These Bodhisattvas, wish to see the Buddha's land, Countless thousands of, kinds of sentient beings, Adorned with various treasures, the Buddhas naturally manifest, Immeasurable bright eyes. All new learners, can be without hesitation, All the most excellent sons of the Buddha, universally and jointly inquire. Making the people happy, the gods, Rakshasas (demons), The four assemblies, all look up with reverence. Now, Pǔshǒu (Bodhisattva's name), we hope you can explain in detail.』

Then Pǔshǒu (Bodhisattva's name) said to Maitreya (Maitreya Bodhisattva), the great Bodhisattvas, and the assembled clan children: 『I ponder in my heart, now the Tathagata, should expound the Great Dharma, explain the limitless scriptures, scatter the rain of the Great Dharma, strike the drum of the Great Dharma, blow the conch of the Great Dharma, and speak of the immeasurable Dharma. I also recall, from the past Buddhas, World Honored Ones, having seen such auspicious signs, the light emitted by those Tathagatas was also like this, just like now, I recognize that this is to expound the Great Dharma. All Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones (titles of the Buddha), wish to have sentient beings hear the limitless scriptures, therefore they manifest such a response. Why is this? The World Honored One wishes to have sentient beings wash away the defilements of the world, hear and practice the Buddha's Dharma, manifest the great transformation of light and spiritual powers. I also recall in the past immeasurable countless kalpas, inconceivable and immeasurable time, at that time there was a Tathagata, named Sun Moon Lamp Light (Buddha's name), the Truly Enlightened One, the Perfectly Enlightened One, Accomplished in Knowledge and Conduct, the Well-Gone One (titles of the Buddha),

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世間解、無上士、道法御、天人師，為佛、世尊，演說經典，初語亦善、中語亦善、竟語亦善，分別其誼微妙具足，究竟清凈修梵行，為聲聞乘講陳聖諦，則令眾庶度生老死憂惱眾患入近無為。為諸菩薩大士之眾，顯揚部分分別六度無極無上正真。

「又族姓子，其日月燈明如來滅度之後，次復有佛，亦號日月燈明。滅度之後，次復有佛，亦號日月燈明。滅度之後，複次有佛，亦號日月燈明。如是等倫八十如來，皆同一號日月燈明，胄紹一姓。若斯之比二萬如來，佛語莫能勝。彼二萬如來最前興者，號日月燈明，最後起者，故複名曰日月燈明如來、至真、等正覺，其佛說經，初語、中語、竟語皆善，分別其誼微妙具足凈修梵行，為諸聲聞講說四諦、十二因緣，生老病死愁戚諸患，皆令滅度究竟無為。為諸菩薩講六度無極，使逮無上正真道，至諸通慧。

「其日月燈明如來未出家時有八子：一名有志，二曰善意，三曰加勸，四曰寶誌，五曰持意，六曰除慢，七曰響意，八曰法意，是八太子則如來子，神足弘普。時一一子各各典主四域天下，其土豐殖治以正法無所侵枉，而見世尊棄國修道逮最正覺適聞得佛，尋皆離俗不顧重位，詣世尊所悉為沙門，皆志無上正真之道，盡為法師，常修梵行，于無央數百千諸佛

【現代漢語翻譯】 現代漢語譯本：世間解（瞭解世間一切事理的人）、無上士（修行達到最高境界的人）、道法御（調御眾生使其遵循正道的人）、天人師（天神和人類的導師），被稱為佛、世尊，他們宣講經典，開頭的言辭也好，中間的言辭也好，結尾的言辭也好，都很好，分別闡述其義理，微妙而完備，最終清凈地修行梵行。他們為聲聞乘（聽聞佛法而修行的弟子）宣講四聖諦（苦、集、滅、道），使眾生度脫生老病死憂愁等苦難，進入接近無為的境界。他們為諸菩薩大士（發願成佛的修行者）宣揚部分地分別闡述六度（佈施、持戒、忍辱、精進、禪定、智慧）的無極無上正真之道。 又，族姓子（指釋迦牟尼佛的弟子），在日月燈明如來（佛名）滅度之後，依次又有佛出世，也號日月燈明。滅度之後，依次又有佛出世，也號日月燈明。滅度之後，再次又有佛出世，也號日月燈明。像這樣，共有八十位如來，都同一名號日月燈明，繼承同一姓氏。如果像這樣的有兩萬位如來，佛的言語也無法勝過他們。這兩萬位如來中最先出現的那位，號日月燈明，最後出現的那位，也複名為日月燈明如來、至真（達到真理的人）、等正覺（覺悟到真理的人）。這位佛所說的經典，開頭的言辭、中間的言辭、結尾的言辭都很好，分別闡述其義理，微妙而完備，清凈地修行梵行。他為諸聲聞講說四諦、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），使眾生度脫生老病死愁戚等苦難，最終進入無為的境界。他為諸菩薩講說六度無極，使他們證得無上正真之道，達到各種神通智慧。 日月燈明如來在未出家時有八個兒子：一名有志，二曰善意，三曰加勸，四曰寶誌，五曰持意，六曰除慢，七曰響意，八曰法意。這八位太子都是如來的兒子，神通廣大，普度眾生。當時，每一位太子各自掌管四域天下，他們的國土富饒，以正法治理，沒有侵犯和冤枉的事情。他們見到世尊捨棄王位修行得道，證得最正覺，聽到他成佛的訊息，隨即都捨棄世俗，不顧尊貴的地位，來到世尊所在之處，都出家為沙門，都立志于無上正真之道，都成為法師，常修梵行，在無數百千諸佛面前。

【English Translation】 English version: The World-Knower (one who understands all worldly matters), the Unsurpassed One (one who has reached the highest state of practice), the Tamer of Men (one who guides beings to follow the right path), the Teacher of Gods and Humans, known as Buddha, the World Honored One, expounds the scriptures. The beginning words are good, the middle words are good, and the ending words are good. They separately explain the meaning, which is subtle and complete, ultimately practicing pure conduct. For the Sravakas (disciples who practice by hearing the Dharma), they preach the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), enabling beings to transcend the suffering of birth, old age, sickness, and death, and enter a state close to non-action. For the Bodhisattvas (practitioners who aspire to Buddhahood), they proclaim and separately explain the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) of the boundless, unsurpassed, and true path. Furthermore, sons of good families (referring to the disciples of Sakyamuni Buddha), after the Nirvana of the Tathagata (Buddha) named Sun Moon Light, there will be another Buddha, also named Sun Moon Light. After his Nirvana, there will be another Buddha, also named Sun Moon Light. After his Nirvana, there will be yet another Buddha, also named Sun Moon Light. In this way, there will be eighty Tathagatas, all with the same name Sun Moon Light, inheriting the same lineage. If there were two thousand such Tathagatas, the words of the Buddha could not surpass them. Among these two thousand Tathagatas, the first to appear was named Sun Moon Light, and the last to appear was also named Sun Moon Light Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. The scriptures spoken by this Buddha, the beginning words, the middle words, and the ending words are all good. They separately explain the meaning, which is subtle and complete, practicing pure conduct. He preaches the Four Noble Truths and the Twelve Links of Dependent Origination (ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) to the Sravakas, enabling beings to transcend the suffering of birth, old age, sickness, sorrow, and death, and ultimately enter the state of non-action. He preaches the six perfections to the Bodhisattvas, enabling them to attain the unsurpassed true path and reach all kinds of spiritual powers and wisdom. When the Tathagata Sun Moon Light was not yet a monk, he had eight sons: the first was named Aspiration, the second was named Good Intention, the third was named Encouragement, the fourth was named Precious Aspiration, the fifth was named Holding Intention, the sixth was named Removing Pride, the seventh was named Echoing Intention, and the eighth was named Dharma Intention. These eight princes were all sons of the Tathagata, with great spiritual powers, universally benefiting beings. At that time, each prince governed the four regions of the world. Their lands were prosperous, governed by the righteous Dharma, without any injustice or wrongdoing. When they saw the World Honored One abandon his kingdom to practice the path and attain the most perfect enlightenment, and heard the news of his Buddhahood, they immediately abandoned their worldly lives, disregarding their noble positions, and went to where the World Honored One was. They all became monks, all aspired to the unsurpassed true path, all became Dharma teachers, and constantly practiced pure conduct in the presence of countless hundreds of thousands of Buddhas.

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殖眾德本。」

又曰：「阿逸！時日月燈明，勸發菩薩護諸佛法，而為眾會講演大頌方等正經。時彼世尊于座寂然，以無量頌三昧正受即不復現，無身無意都不可得心無所立。世尊適三昧已，天雨意華、大意華、柔軟音華、大軟音華，而散佛上及於大會四部之眾，應時其地六反震動，國中人民各取天華復散佛上，四部弟子諸天世人愕然疑怪。其佛三昧未久威神德本，面出一光，其光普照東方萬八千佛土，靡不周遍，諸佛國土所可造作悉自然現，亦如今日諸佛土現。彼時世尊與二十億諸菩薩俱，于眾會中講說經法。諸菩薩大士睹大光明普照世間，而其佛世有菩薩，名曰超光，侍者十八人，有一菩薩而獨勞懈，名曰名聞，佛三昧正受，從三昧起，為超光菩薩講正法華方等之業，諸菩薩行皆說佛法，一處安坐具足六十劫說斯經典，眾會亦然，身不傾動心無因緣。又彼世尊六十中劫，因為諸會說法，聽者一無疲厭心不勞擾。

「日月燈明六十劫中，為諸菩薩講演《法華》方等正經，便自說言，當般泥洹。告天世人、諸梵魔眾、沙門梵志、阿須倫、鬼神、諸比丘等：『察于其時，如來夜半至無餘界當般泥洹。』授其菩薩首藏之決，告諸比丘：『吾滅度后，首藏開士當逮無上正真道成最正覺，號離垢體如來、至真、等

【現代漢語翻譯】 『積累各種功德的根本。』 又說：『阿逸（Ajita，彌勒菩薩的別名）！當時日月燈明佛（Candrasūryapradīpa）勸導菩薩們護持諸佛的教法，併爲大眾講演大乘方等經典。那時，那位世尊在座位上寂然入定，以無量頌三昧（samādhi，禪定）正受，即不再顯現，無身無意，都不可得，心無所立。世尊剛從三昧中出來，天空中降下意華（manojña-puṣpa，悅意之花）、大意華（mahāmanojña-puṣpa，大悅意之花）、柔軟音華（mṛdu-svara-puṣpa，柔軟音聲之花）、大柔軟音華（mahāmṛdu-svara-puṣpa，大柔軟音聲之花），散落在佛陀身上以及大會的四部大眾之中。當時，大地六次震動，國中的人們各自取天花又散在佛陀身上，四部弟子、諸天世人都驚愕疑惑。佛陀入定不久，以威神功德之力，面部發出一道光明，那光明普照東方一萬八千佛土，無不周遍。諸佛國土所能造作的事物都自然顯現，也像今天諸佛國土所顯現的一樣。那時，世尊與二十億菩薩一同，在大會中講說經法。諸菩薩大士看到大光明普照世間，而那位佛陀的世間有一位菩薩，名叫超光（Atikrānta-prabha），侍者十八人，有一位菩薩卻獨自懈怠，名叫名聞（Yaśas），佛陀從三昧中起來，為超光菩薩講說正法華方等之業，諸菩薩的修行都講說佛法，在一個地方安坐，用六十劫的時間講說這部經典，大眾也是如此，身體不傾斜，心無雜念。而且那位世尊在六十中劫中，為大眾說法，聽者沒有一個感到疲倦厭煩，心不勞累。 『日月燈明佛在六十劫中，為諸菩薩講演《法華》方等正經，然後自己說，將要般涅槃（parinirvāṇa，完全的寂滅）。他告訴天人、諸梵魔眾、沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司）、阿修羅（asura，非天）、鬼神、諸比丘（bhikṣu，出家男眾）等：『仔細觀察時機，如來將在夜半到達無餘界（nirupadhiśeṣa-dhātu，無餘涅槃界）時般涅槃。』他將菩薩首藏（Ratna-kara）的決（vyākaraṇa，授記）授予，告訴諸比丘：『我滅度后，首藏開士將證得無上正真道，成就最正覺，號離垢體如來（Vimalakāya Tathāgata）、至真（Satya）、等正覺（Samyaksaṃbuddha）。』

【English Translation】 'Accumulating the root of all virtues.' It is also said: 'Ajita! At that time, the Buddha Candrasūryapradīpa encouraged the Bodhisattvas to protect the Dharma of all Buddhas, and for the assembly, he expounded the great Vaipulya Sutras. At that time, that World Honored One was silent in his seat, entering into the Samadhi of countless verses, and no longer appeared. There was no body, no mind, nothing could be obtained, and the mind had no place to stand. As soon as the World Honored One emerged from Samadhi, the sky rained down manojña-puṣpa (delightful flowers), mahāmanojña-puṣpa (great delightful flowers), mṛdu-svara-puṣpa (soft-sounding flowers), and mahāmṛdu-svara-puṣpa (great soft-sounding flowers), scattering them upon the Buddha and the four assemblies. At that time, the earth shook six times, and the people in the country each took the heavenly flowers and scattered them upon the Buddha. The four assemblies of disciples, gods, and people were all astonished and doubtful. Not long after the Buddha entered Samadhi, by the power of his majestic virtue, a light emanated from his face, and that light illuminated eighteen thousand Buddha lands in the east, pervading everywhere. All the things that could be created in the Buddha lands naturally appeared, just as the Buddha lands appear today. At that time, the World Honored One, together with twenty billion Bodhisattvas, was expounding the Dharma in the assembly. The great Bodhisattvas saw the great light illuminating the world, and in that Buddha's world, there was a Bodhisattva named Atikrānta-prabha, with eighteen attendants. There was one Bodhisattva who was lazy, named Yaśas. The Buddha, having arisen from Samadhi, spoke to the Bodhisattva Atikrānta-prabha about the practice of the Saddharma-puṇḍarīka and Vaipulya. All the Bodhisattvas spoke about the Buddha's Dharma, sitting in one place for sixty kalpas to expound this Sutra. The assembly was also the same, their bodies not moving, their minds without distractions. Moreover, that World Honored One, for sixty middle kalpas, expounded the Dharma for the assembly, and none of the listeners felt tired or weary, and their minds were not disturbed.' 'For sixty kalpas, the Buddha Candrasūryapradīpa expounded the Saddharma-puṇḍarīka and Vaipulya Sutras for the Bodhisattvas, and then he himself said that he would enter Parinirvana. He told the gods, humans, Brahma-Mara assemblies, śramaṇas, brāhmaṇas, asuras, ghosts, gods, and bhikṣus: 'Observe the time carefully, the Tathagata will enter Parinirvana at midnight when he reaches the Nirupadhiśeṣa-dhātu (realm of Nirvana without remainder).' He gave the vyākaraṇa (prediction) to the Bodhisattva Ratna-kara, and told the bhikṣus: 'After my Parinirvana, the Bodhisattva Ratna-kara will attain Anuttara-samyak-saṃbodhi, becoming the most perfect enlightenment, and will be called Vimalakāya Tathāgata, Satya, and Samyaksaṃbuddha.'

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正覺。』佛授決已，尋于夜半而取滅度。彼世尊子等類八人，皆歸超光菩薩大士而順教敕，咸志無上正真之道，見無央數億載諸佛，供養奉侍悉逮正覺，最後興者號曰法事。十八人中有一菩薩，于利無節慇勤求供，尊己貪穢多於三病，分別句誼中而忽忘，便得於閑不復懅務。時族姓子得名聞定，以斯德本從不可計億百千佛，求愿得見悉奉眾聖。」

溥首謂莫能勝：「欲知爾時比丘法師號超光者，則吾是也。其名聞菩薩大士而懈怠者，則莫能勝是。是故當知，見此世尊所見瑞應放其光明，吾觀察之，今日大聖當爲我等講《正法華》方等典籍。」

於是溥首菩薩，欲重現誼，說此頌曰：

「吾自憶念，　　往古過去，　　不可思議， 　無央數劫。　　最勝造誼，　　智慧無上， 　其號名曰，　　日月燈明。　　彼講說法， 　聖達無極，　　開化眾生，　　不可計億。 　勸助發起，　　無數菩薩，　　不可思議， 　億百千人。　　於時如來，　　尊者諸子， 　皆為幼童，　　見佛導師，　　則從所尊， 　悉作沙門，　　棄捐愛慾，　　一切所有。 　導利世者，　　為講說法，　　所演經典， 　名無量頌，　　而號最上，　　厥誼如此， 　開化黎庶，　　億千之數。　　大聖適說， 　斯

【現代漢語翻譯】 現代漢語譯本 『正覺（Samyak-saṃbodhi，完全的覺悟）。』佛陀授記完畢后，隨即在半夜進入涅槃。那位世尊的八位弟子都歸依超光菩薩（Atiprabha Bodhisattva）大士，遵從他的教誨，都立志追求無上正真之道，見到了無數億劫的諸佛，供養侍奉，最終都證得了正覺，最後一位成佛的名為法事（Dharma-karma）。十八人中有一位菩薩，在利益方面沒有節制，慇勤地追求供養，看重自己，貪圖污穢，比三種疾病還嚴重，在分辨句義時忽然忘記，便變得閑散，不再勤勉事務。當時，一位族姓子名為聞定（Śruta-samādhi），憑藉這種德行，從不可計億百千佛那裡，祈願得見，都奉侍眾聖。 溥首（Pūrvaśiras）對莫能勝（Ajita）說：『想知道那時名為超光的比丘法師是誰嗎？那就是我。那位名為聞定的菩薩大士而懈怠的人，就是你莫能勝。因此應當知道，見到這位世尊所顯現的瑞相，放出光明，我觀察到，今天大聖將為我們講解《正法華》（Saddharma-puṇḍarīka）方等（Vaipulya）經典。』 於是溥首菩薩，爲了重述其義，說了這首偈頌： 『我回憶起，在遙遠的過去，不可思議，無數劫前。有一位最殊勝的導師，智慧無上，他的名號叫做日月燈明（Candrasūryapradīpa）。他講經說法，聖達無極，開化眾生，不可計數。勸助發起，無數菩薩，不可思議，億百千人。當時如來，尊者諸子，都還是幼童，見到佛陀導師，就從所尊敬的，都做了沙門（Śrāmaṇa，出家修行者），拋棄了愛慾，一切所有。引導利益世間的人，為他們講經說法，所演說的經典，名為無量頌，又號為最上，其義理如此，開化了無數的民眾。大聖適才所說，這

【English Translation】 English version 'Samyak-saṃbodhi (Perfect Enlightenment).' After the Buddha had given the prediction, he then entered Parinirvana in the middle of the night. The eight disciples of that World Honored One all took refuge in the Bodhisattva Mahasattva Atiprabha (Surpassing Light), followed his teachings, and all aspired to the unsurpassed and true path. They saw countless Buddhas over billions of kalpas, made offerings and served them, and finally all attained Perfect Enlightenment. The last one to become a Buddha was named Dharma-karma (Action of Dharma). Among the eighteen, there was one Bodhisattva who was unrestrained in seeking benefits, diligently pursuing offerings, valuing himself, and being greedy for defilements, which were worse than the three diseases. He would suddenly forget while discerning the meaning of sentences, and became idle, no longer diligent in his duties. At that time, a clansman named Śruta-samādhi (Concentration of Hearing) with this virtue, from countless billions of Buddhas, sought to see them and served all the sages. Pūrvaśiras (First Head) said to Ajita (Invincible), 'Do you want to know who the Dharma Master Bhikṣu named Atiprabha was at that time? That was me. The Bodhisattva Mahasattva named Śruta-samādhi who was lazy, that is you, Ajita. Therefore, you should know that seeing the auspicious signs manifested by this World Honored One, emitting light, I observe that today the Great Sage will explain to us the Vaipulya (Extensive) scriptures of the Saddharma-puṇḍarīka (Lotus of the Wonderful Dharma).' Then, Bodhisattva Pūrvaśiras, in order to restate the meaning, spoke this verse: 'I recall, in the distant past, inconceivable, countless kalpas ago. There was a most supreme guide, with unsurpassed wisdom, whose name was Candrasūryapradīpa (Sun and Moon Lamp). He preached the Dharma, his sacred attainment was limitless, he enlightened countless beings. He encouraged and inspired countless Bodhisattvas, inconceivable, billions of people. At that time, the Tathagata, the honored ones' sons, were all still children. Seeing the Buddha guide, they all, from their respected positions, became Śrāmaṇas (monks), abandoning love and desire, and all possessions. The one who guides and benefits the world, preached the Dharma for them, the scriptures he expounded were named Immeasurable Verses, and also called the Supreme. Its meaning was such, enlightening countless people. The Great Sage has just spoken, this'

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經典已，　　能仁至尊，　　處於法床， 　加趺而坐，　　尋有瑞應，　　三昧正受， 　名無量頌。　　於時即雨，　　大意音華， 　又現電㷿，　　大雷音聲，　　諸天鬼神， 　住于虛空，　　一心奉敬，　　人中之尊。 　尋則感動，　　諸佛國土，　　從其眉間， 　顯出妙㷿，　　放斯光明，　　無量難限， 　不可計人，　　怪未曾有。　　其明遍照， 　東方佛土，　　周萬八千，　　億數世界。 　常以應時，　　多所分別，　　示于眾生， 　終始根原。　　或有佛土，　　立諸寶蓋， 　光如琉璃，　　及若水精，　　以導師光， 　威神之曜，　　現若干種，　　瑰異雅麗。 　諸天人民，　　並鬼神龍，　　揵沓和等， 　驚喜希有。　　其有專精，　　奉事安住， 　彼諸世界，　　皆自然現。　　又見諸佛， 　各各自由，　　端正姝妙，　　紫磨金色， 　如琉璃中，　　而有眾寶，　　在於會中， 　為雨法教。　　其諸聲聞，　　不可稱計， 　嗟嘆無量，　　安住弟子。　　一切導師， 　一一世界，　　又光明曜，　　皆悉巍巍。 　常行精進，　　戒無所犯，　　忍辱之力， 　猶明月珠。　　世尊諸子，　　現無央數， 　游于閑居，　　山林曠野，　　一切禪定

【現代漢語翻譯】 現代漢語譯本 經典已經開始，能仁至尊（釋迦牟尼佛的尊稱），安坐在法座之上，結跏趺坐，隨即出現祥瑞的感應，進入名為『無量頌』的三昧正定。 當時天空中降下大意音華（一種天花），又出現閃電，伴隨著巨大的雷聲，諸天、鬼神都停留在虛空中，一心恭敬地禮拜人中之尊（佛陀）。 隨即，諸佛的國土都受到感應，從佛陀的眉間顯現出奇妙的光芒，放出無量無邊的光明，難以計數的人們都感到驚奇，從未見過這樣的景象。 這光明遍照東方佛土，周遍一萬八千億個世界。佛陀常常在適當的時候，為眾生詳細地分別說明，開示萬物的始終根源。 有些佛土，豎立著各種寶蓋，光芒如同琉璃和水晶一般，憑藉導師（佛陀）的光明，以及威神的力量，顯現出各種瑰麗奇特的景象。 諸天、人民，以及鬼神、龍、揵沓和（一種天神）等，都感到驚喜和稀有。那些專心精進，奉事佛陀並安住于佛法的人，他們所在的世界都會自然顯現這些景象。 又看到諸佛，各自自在，端正美妙，身如紫磨金色，如同琉璃中鑲嵌著眾寶，在法會中，為眾生宣講佛法。 那些聲聞弟子，數量不可計數，他們讚歎佛陀的無量功德，安住于佛陀的教誨之中。一切導師（佛陀），在每一個世界，都放出光明，顯得無比巍峨。 他們常常精進修行，嚴守戒律，沒有絲毫違犯，忍辱的力量，如同明月珠一般清澈。世尊的弟子們，顯現出無量無邊的數量，在閑靜之處，山林曠野中修行，進入各種禪定。

【English Translation】 English version The sutra has begun, the Honored One, the Supreme Sage (a respectful title for Shakyamuni Buddha), is seated on the Dharma throne, in full lotus posture, and immediately auspicious responses appear, entering the Samadhi of 'Immeasurable Praise'. At that time, the great 'Meaning Sound Flowers' (a type of celestial flower) rained down from the sky, and lightning appeared, accompanied by great thunder, all the gods and spirits remained in the void, wholeheartedly revering the Honored One among humans (the Buddha). Immediately, the Buddha lands were all moved, from the Buddha's brow a wondrous light appeared, emitting immeasurable light, countless people were amazed, having never seen such a sight. This light illuminated the eastern Buddha lands, pervading eighteen thousand billion worlds. The Buddha often at the appropriate time, explains in detail for sentient beings, revealing the origin and end of all things. In some Buddha lands, various jeweled canopies are erected, their light like lapis lazuli and crystal, by the light of the guide (the Buddha), and the power of his divine might, various magnificent and extraordinary scenes appear. The gods, people, as well as spirits, dragons, Gandharvas (a type of celestial being), etc., all feel joy and wonder. Those who are dedicated and diligent, serving the Buddha and abiding in the Dharma, these scenes will naturally appear in their worlds. Also, they see all the Buddhas, each free and at ease, upright and beautiful, their bodies like purple-gold, as if adorned with many jewels within lapis lazuli, in the assembly, they preach the Dharma to sentient beings. Those Shravaka disciples, their numbers are countless, they praise the immeasurable merits of the Buddha, abiding in the Buddha's teachings. All the guides (Buddhas), in every world, emit light, appearing incomparably majestic. They constantly practice diligently, strictly observe the precepts, without the slightest violation, the power of patience is as clear as a moon pearl. The disciples of the World Honored One, appear in immeasurable numbers, practicing in quiet places, mountains, forests, and wildernesses, entering various samadhis.

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， 　不起因緣，　　若有加害，　　不興瞋恨。 　諸菩薩眾，　　如恒沙數，　　安住光明， 　感動若斯，　　心念無常，　　不為放逸， 　忍辱樂禪，　　不捨一心。　　有安住子， 　普悉來現，　　自伏其志，　　慕尊佛道， 　立審諦住，　　其心寂然，　　各以緣便， 　多所開化。　　無數佛界，　　廣說經法， 　世尊所為，　　感應如此。　　又睹大聖， 　猶如船師，　　所出光明，　　蔽日月暉。 　一切眾生，　　所立歡喜，　　各各問言， 　此何感變？　　天人所奉，　　從三昧起， 　未久之頃，　　導師便坐。　　其菩薩者， 　名曰超光，　　而作法師，　　佛為解說， 　世間之眼，　　蠲除眾趣，　　唯安悅我， 　示諸種大，　　為我分別。　　於斯經法， 　吾愍眾生，　　以是教化，　　建立勸助。 　諸菩薩眾，　　聞佛教詔，　　欣然嗟嘆。 　於時世尊，　　說大經法，　　所演具足， 　六十中劫，　　於一床上，　　結加趺坐。 　導師化世，　　說殊特教，　　彼諸佛等， 　皆已滅度。　　其法師者，　　超光仁人， 　最勝所演，　　講說經典。　　無央數人， 　皆悉歡喜，　　惟愿大聖，　　分別解之。 　在諸天上，　　及與世間，　　

【現代漢語翻譯】 現代漢語譯本 不因任何因緣而生起，即使有人加害，也不會產生嗔恨。 諸位菩薩，數量如恒河沙一般眾多，安住在光明之中， 他們的感動如此深刻，心中明白世事無常，因此不會放縱自己， 他們樂於忍辱和禪定，不捨棄一心專注的狀態。有安住之子（指修行者）， 普遍地顯現出來，他們自我降伏其意志，仰慕尊貴的佛道， 堅定地安住于真理，內心寂靜，各自根據因緣方便， 開化了許多眾生。在無數的佛界中，廣泛地宣說經法， 世尊的所作所為，感應就是如此。又看到大聖（指佛陀）， 猶如船師一般，所發出的光明，遮蔽了日月的光輝。 一切眾生，都因所見而歡喜，各自發問說， 這是什麼感應變化？天人所敬奉的佛陀，從三昧（samadhi）中起身， 沒過多久，導師（指佛陀）便坐了下來。其中一位菩薩， 名叫超光，作為法師，請佛陀為他們解說， 世間的眼睛，能夠去除各種趣向（輪迴的路徑），唯有安悅我心， 請您展示各種偉大的法門，為我們分別解說。對於這部經法， 我憐憫眾生，因此用它來教化，建立和勸助他們。 諸位菩薩，聽聞佛陀的教誨，都欣然讚歎。 這時世尊，宣說大乘經法，所演說的內容完備， 在六十中劫的時間裡，于同一張床上，結跏趺坐。 導師教化世間，宣說殊勝的教法，那些諸佛等， 都已經滅度。那位法師，超光仁人， 宣講最殊勝的教義，講解經典。無數的人， 都感到歡喜，惟愿大聖，為他們分別解釋。 在諸天上，以及世間，

【English Translation】 English version Not arising from any cause or condition, if there is harm inflicted, they do not generate anger. The Bodhisattvas, as numerous as the sands of the Ganges, dwell in light, Their emotions are so profound, they understand the impermanence of things, therefore they do not indulge themselves, They delight in patience and meditation, not abandoning their one-pointed focus. There are sons of abiding (referring to practitioners), Universally appearing, they subdue their own will, admiring the noble path of the Buddha, Steadfastly abiding in truth, their minds are tranquil, each according to their conditions and means, They enlighten many beings. In countless Buddha-realms, they widely proclaim the Dharma, The actions of the World Honored One, the responses are such. And they see the Great Sage (referring to the Buddha), Like a ship captain, the light emitted, obscures the radiance of the sun and moon. All beings, because of what they see, are joyful, each asking, saying, What is this transformation? The Buddha, revered by gods and humans, arises from samadhi (meditative absorption), Not long after, the guide (referring to the Buddha) sits down. Among the Bodhisattvas, One named Supernal Light, as a Dharma teacher, asks the Buddha to explain to them, The eyes of the world, can remove all tendencies (paths of rebirth), only to bring peace to my heart, Please show us the various great Dharma gates, and explain them to us separately. Regarding this scripture, I pity sentient beings, therefore I use it to teach, establish, and encourage them. The Bodhisattvas, hearing the Buddha's teachings, all joyfully praise. At this time, the World Honored One, proclaims the Great Vehicle scriptures, the content of what is spoken is complete, For sixty intermediate kalpas, on the same seat, he sits in full lotus posture. The guide teaches the world, proclaiming the extraordinary teachings, those Buddhas and others, Have already passed into Nirvana. That Dharma teacher, the benevolent Supernal Light, Proclaims the most excellent teachings, explaining the scriptures. Countless people, All feel joy, wishing that the Great Sage, would explain it to them separately. In the heavens, and in the world,

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講說經典， 　自然之誼，　　顯示眾庶，　　此《正法華》。 　告諸比丘，　　吾已時到，　　當於夜半， 　而取滅度，　　修無放逸，　　堅固其心。 　吾已解說，　　諸經法教。　　大聖神通， 　難得值遇，　　于無央數，　　億那術劫， 　常當供養。　　無量佛子，　　憂惱諸患， 　甚亦苦劇。　　時聞世尊，　　所現章句， 　觀于無為，　　采習言教。　　值睹人尊， 　所見安慰，　　會無數人，　　不可思憶。 　比丘莫懼，　　吾當泥曰，　　我去然後， 　已不復現。　　第二菩薩，　　號曰首藏， 　無有諸漏，　　無所不入，　　當究竟逮， 　尊上佛道，　　所號名曰，　　離垢之體。 　即尋於此，　　夜半之時，　　便取滅度， 　盡執光耀。　　其佛舍利，　　而廣分佈， 　即起塔廟，　　無量億載。　　諸比丘等， 　及比丘尼，　　志悉慕求，　　上尊佛道， 　不可稱限，　　如江河沙，　　常修精進， 　尊安住教。　　爾時比丘，　　為法師者， 　超光大人，　　執持經典，　　一坐之頃， 　演說尊法，　　則具足滿，　　八十中劫。 　彼時侍從，　　有十八人，　　教化度之， 　皆蒙安隱。　　此等值見，　　無數億佛， 　至心供養，　　諸

【現代漢語翻譯】 現代漢語譯本 宣講經典， 這是自然的道理，向大眾顯示，這就是《正法華》。 告訴各位比丘，我入滅的時間已到，應當在半夜， 進入涅槃，要勤修不放逸，堅定自己的心。 我已經解說了各種經典和教法。大聖的神通， 難以值遇，在無數億那由他劫中， 應當常常供養。無量的佛子，憂愁煩惱， 非常痛苦。這時聽到世尊，所說的章句， 觀察無為的境界，學習佛的教誨。見到人中尊者， 所見所聞都感到安慰，聚集了無數的人，不可思議。 比丘們不要害怕，我將要涅槃，我離去之後， 將不再出現。第二位菩薩，名為首藏（菩薩名）， 沒有各種煩惱，無所不入，將最終證得， 至高無上的佛道，他的名號是，離垢之體（菩薩名）。 就在這，半夜之時，便進入涅槃， 光芒盡失。佛的舍利，被廣泛分佈， 隨即建立塔廟，經歷無量億載。各位比丘等， 以及比丘尼，都立志追求，至高無上的佛道， 數量不可計數，如同江河沙數，常常精進修行， 安住于佛的教誨。那時，作為法師的比丘， 超光大人（比丘名），執持經典， 在一坐之間，演說佛的教法， 就圓滿地講完了八十中劫。 那時侍從，有十八人，被教化度脫， 都得到安穩。這些人值遇見過，無數億佛， 至誠供養，各位

【English Translation】 English version Speaking of the scriptures, It is the natural principle, revealing to the masses, this is the 'Saddharma-pundarika' (The Lotus Sutra). Tell all the Bhikkhus, my time to enter Nirvana has come, it should be at midnight, To enter Parinirvana, cultivate diligently without negligence, and strengthen your minds. I have explained all the scriptures and teachings. The great sage's supernatural powers, Are difficult to encounter, in countless billions of nayutas of kalpas, One should always make offerings. Countless Buddha's children, with worries and afflictions, Are in great suffering. At this time, hearing the verses spoken by the World Honored One, Observing the realm of non-action, learning the Buddha's teachings. Seeing the honored one among men, What is seen and heard brings comfort, gathering countless people, beyond comprehension. Bhikkhus, do not fear, I am about to enter Nirvana, after I depart, I will no longer appear. The second Bodhisattva, named Shoucang (Bodhisattva's name), Without any defilements, omnipresent, will ultimately attain, The supreme Buddhahood, his name is, Ligouzhiti (Bodhisattva's name). Right at this, midnight hour, he will enter Parinirvana, His light will be extinguished. The Buddha's relics, will be widely distributed, Then stupas and temples will be built, lasting for countless billions of kalpas. All the Bhikkhus, etc., And Bhikkhunis, all aspire to seek, the supreme Buddhahood, Their number is countless, like the sands of the Ganges River, always practicing diligently, Dwelling in the Buddha's teachings. At that time, the Bhikkhu who was a Dharma teacher, Chaoguang Daren (Bhikkhu's name), holding the scriptures, In one sitting, expounding the Buddha's teachings, Would completely finish speaking for eighty middle kalpas. At that time, the attendants, there were eighteen people, who were taught and liberated, All attained peace and security. These people have encountered, countless billions of Buddhas, Making sincere offerings, all

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大聖尊，　　常尊奉教， 　柔順之法，　　于諸世界，　　皆各成佛。 　尊得自在，　　受持無量，　　各各授決， 　使逮正覺。　　於時諸佛，　　皆悉究竟， 　定光世尊，　　最後得佛，　　大仙日月， 　開化聖眾，　　導師所化，　　巨億百千， 　安住所興，　　諸大威化。　　法師超光， 　則吾身是。　　爾時侍從，　　志懈怠者， 　求索利養，　　親屬交友，　　志所愿求， 　但慕名聞。　　周旋行來，　　詣諸族姓， 　舍置所學，　　不諷誦讀。　　彼時不肯， 　分別而說，　　以故其人，　　唐載此名。 　于佛法教，　　欲使稱譽，　　其人由此， 　所造德本，　　在住世尊，　　而有瑕疵， 　值見諸佛，　　億千之數。　　積累功德， 　廣普大聖，　　專修正行，　　得最順忍， 　又睹世尊，　　於斯能行。　　然于將來， 　最後世時，　　當得無上，　　尊佛正道， 　成至世尊，　　號曰慈氏。　　教化眾生， 　無數億千，　　逮得勇猛，　　所在自由。 　安住滅度，　　仁順其教，　　于彼世時， 　比像如是。　　我身爾時，　　則為法師， 　是以之故，　　行哀如此。　　過世睹見， 　如是之類，　　安住之仁，　　變動若茲。 　本第一察

【現代漢語翻譯】 現代漢語譯本 偉大的聖者，總是尊奉教誨，以柔順之法，在各個世界，都各自成就佛果。 他們獲得自在，受持無量的教法，各自被授記，最終證得正覺。 那時，諸佛都已圓滿究竟，定光世尊（Dipamkara Buddha），最後成佛，如大仙日月般，開化聖眾。 導師所教化的，有巨億百千之眾，安住于所興起的，各種大威德教化。 那位法師超光，就是我的前身。 當時，侍從中有意志懈怠的人，他們追求利益供養，親近眷屬朋友，只求滿足自己的願望，只羨慕名聲。 他們到處遊走，拜訪各個族姓，捨棄所學，不諷誦經文。 那時，他們不肯分別解說佛法，因此，他們空負此名。 他們想借佛法教義，來博取稱譽，這些人因此，所造的德本，在住世的佛陀看來，是有瑕疵的。 他們值遇見到諸佛，有億千之數，積累功德，廣普大聖，專心修正行，獲得最順從的忍辱。 又看到世尊，能夠如此修行。然而在未來，最後的時代，他們將證得無上尊貴的佛道，成就至尊世尊，號為慈氏（Maitreya）。 他將教化眾生，無數億千，使他們獲得勇猛精進，所在之處都得自在。 安住于滅度，仁慈順從他的教誨，在那個時代，比像就是如此。 我當時，就是那位法師，因此，我如此行持哀憫。 我過去所見，像這樣的人，安住的仁者，變化就是如此。 這是最初的觀察。

【English Translation】 English version The great sage, always revering the teachings, through the gentle method, in all worlds, each achieves Buddhahood. They attain freedom, uphold immeasurable teachings, each is given a prophecy, and ultimately attain perfect enlightenment. At that time, all Buddhas had reached complete perfection, Dipamkara Buddha, the last to become a Buddha, like a great sage, the sun and moon, enlightened the holy assembly. Those taught by the guide, numbered in the billions and trillions, dwelling in the various great and powerful teachings that arose. That Dharma master, Chao Guang, was my former self. At that time, among the attendants were those whose will was lax, they sought profit and offerings, were close to relatives and friends, only seeking to fulfill their own desires, only envying fame. They wandered around, visiting various clans, abandoning their studies, not reciting scriptures. At that time, they were unwilling to explain the Dharma clearly, therefore, they bore this name in vain. They wanted to use the Buddha's teachings to gain praise, these people, therefore, the roots of virtue they created, in the eyes of the Buddha living in the world, were flawed. They encountered and saw Buddhas, numbering in the billions and trillions, accumulated merit, widely spread the great sage, focused on correcting their conduct, and obtained the most compliant patience. They also saw the World Honored One, able to practice in this way. However, in the future, in the final age, they will attain the supreme and noble path of Buddhahood, becoming the most honored World Honored One, named Maitreya. He will teach sentient beings, countless billions and trillions, enabling them to gain courageous progress, and attain freedom wherever they are. Dwelling in Nirvana, kind and obedient to his teachings, in that era, the comparison is like this. I, at that time, was that Dharma master, therefore, I practice compassion in this way. What I have seen in the past, people like this, the benevolent ones who dwell, their changes are like this. This is the first observation.

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，　　如斯瑞應，　　彼時世尊， 　無量明目，　　諸釋中王，　　現第一誼， 　今者欲說，　　《正法華》典。　　吾過世時， 　所聞道業，　　今日變化，　　而得具足。 　諸導師尊，　　行權方便，　　大釋師子， 　建立興發，　　講說經法，　　自然之教， 　諸懷道意，　　悉叉手歸。　　導利世者， 　今者分別，　　當雨法雨，　　柔軟法教， 　普潤飽滿，　　履道意者。　　其有諸天， 　入于無為，　　志懷狐疑，　　而有猶豫。 　若有菩薩，　　求斯道意，　　今當蠲除， 　吾我之想。」

正法華經善權品第二

於是世尊從三昧覺，告賢者舍利弗：「佛道甚深，如來、至真、等正覺，所入之慧難曉難了不可及知。雖聲聞、緣覺，從本億載所事歸命，無央數劫造立德本，奉遵佛法慇勤勞苦精進修行，尚不能了道品之化。又舍利弗！如來觀察人所緣起，善權方便隨誼順導，猗靡現慧各為分別，而散法誼用度群生，以大智慧力無所畏，一心脫門三昧正受，不可限量，所說經典不可及逮，而如來尊較略說耳。大聖所說得未曾有巍巍難量，如來皆了諸法所由，從何所來，諸法自然，分別法貌眾相根本，知法自然。」

於時世尊欲重解誼，更說頌曰：

「世雄不可量，

【現代漢語翻譯】 現代漢語譯本 如此殊勝的感應，那時世尊，擁有無量光明之眼，是諸釋迦族中的王者，展現了第一義諦，現在將要宣說《正法華》的經典。我過去世時，所聽聞的道業，今日發生變化，而得以圓滿具足。諸位導師世尊，施行權巧方便，偉大的釋迦獅子，建立並興起，講說經法，自然的教誨，所有懷有道心的人，都合掌歸順。引導利益世間的人，現在將要分別解說，當降下法雨，以柔軟的法教，普遍滋潤飽滿，那些踐行道意的人。其中如果有諸天，進入無為境界，心懷狐疑，而有所猶豫。如果有菩薩，尋求此道意，現在應當去除，我執我見的想法。

《正法華經·善權品》第二

這時，世尊從三昧禪定中醒來，告訴賢者舍利弗：『佛道非常深奧，如來、至真、等正覺所證悟的智慧，難以理解、難以明瞭、不可企及。即使是聲聞、緣覺，從過去億載以來所事奉歸命，無數劫以來建立功德根本，奉行佛法，慇勤勞苦精進修行，尚且不能明瞭道品的變化。』又說：『舍利弗！如來觀察眾生所緣起的根性，善巧方便地隨順引導，以微妙的智慧，分別開示，散佈法義，用以度化眾生，以大智慧力，無所畏懼，一心進入解脫之門，處於三昧正受，不可動搖，所說的經典不可企及，而如來只是簡略地說說罷了。』大聖所說，是前所未有、巍巍難量，如來完全明瞭諸法所由，從何而來，諸法自然，分別法相、眾相的根本，知道法的自然規律。

這時，世尊爲了再次解釋含義，又說了偈頌：

『世間雄者不可衡量，』

【English Translation】 English version Such wondrous responses, at that time, the World Honored One, with immeasurable bright eyes, the king among the Shakyas, manifested the supreme meaning. Now, he is about to expound the scripture of the 'Saddharma Pundarika'. The path of practice I heard in past lives, has transformed today, and become complete. The venerable teachers, employing skillful means, the great Shakya lion, established and arose, expounding the Dharma, the natural teachings. All those with aspirations for the path, all joined their palms in reverence. Those who guide and benefit the world, now will explain, and rain down the Dharma rain, with gentle Dharma teachings, universally nourishing and fulfilling, those who practice the path. If there are devas, who have entered the realm of non-action, harboring doubts, and hesitations. If there are Bodhisattvas, seeking this path, now they should dispel, the thoughts of self and ego.

The Second Chapter: Skillful Means of the Saddharma Pundarika Sutra

Then, the World Honored One arose from Samadhi, and said to the wise Shariputra: 'The Buddha's path is extremely profound, the wisdom attained by the Tathagata, the Truly Enlightened One, is difficult to understand, difficult to comprehend, and unattainable. Even the Sravakas and Pratyekabuddhas, who have served and devoted themselves for countless eons, established roots of merit for countless kalpas, diligently practiced the Buddha's teachings with diligence and effort, still cannot understand the transformations of the path.' Furthermore, 'Shariputra! The Tathagata observes the causes and conditions of beings, skillfully guides them according to their capacities, with subtle wisdom, explains and disseminates the Dharma, to liberate all beings, with great wisdom and fearlessness, entering the gate of liberation with one mind, abiding in Samadhi, unshakeable, the scriptures spoken are unattainable, and the Tathagata only speaks briefly.' What the Great Sage speaks is unprecedented, immeasurable, the Tathagata fully understands the origins of all dharmas, where they come from, the naturalness of all dharmas, distinguishing the fundamental nature of dharmas, and knowing the natural laws of dharmas.

At that time, the World Honored One, wishing to further explain the meaning, spoke in verse:

'The hero of the world is immeasurable,'

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諸天世間人， 　一切眾生類，　　焉能知導師。 　離垢解脫門，　　寂然無所畏， 　如諸佛法貌，　　莫有逮及者。 　本從億諸佛，　　依因而造行， 　入于深妙誼，　　所現不可及。 　于無央數劫，　　而學佛道業， 　果應至道場，　　猶如行慈慜。 　使我獲斯慧，　　如十方諸佛， 　諸相普具足，　　眾好亦如是。 　其身不可見，　　亦無有言說， 　察諸群黎類，　　世間無與等。 　若說經法時，　　有能分別解， 　其惟有菩薩，　　常履懷信樂。 　假使諸佛，　　弟子之眾，　　所作已辦， 　如安住教，　　盡除疾病，　　執御其心， 　不能達彼，　　若干種慧。　　設令於斯， 　佛之境界，　　皆以七寶，　　充滿其中， 　以獻安住，　　神明至尊，　　欲解此慧， 　終無能了。　　正使十方，　　諸佛剎土， 　諸明哲者，　　悉滿其中，　　及吾現在， 　諸聲聞眾，　　一切具足，　　亦復如是。 　一時普會，　　共思惟之，　　計安住慧， 　無能及知。　　佛之智慧，　　無量若斯， 　欲知其限，　　莫能逮者。　　諸緣一覺， 　無有眾漏，　　諸根通達，　　總攝其心。 　假使十方，　　悉滿中人，　　譬如甘蔗， 　若竹蘆葦，　　悉俱

【現代漢語翻譯】 現代漢語譯本 諸天界、世間的人們，以及一切眾生，如何才能瞭解導師（Buddha）？ 他已脫離垢染，達到解脫之門，寂靜無畏，如同諸佛的法相，無人能夠企及。 他本從無數的佛那裡，依據因緣而修行，進入深奧微妙的意義，所展現的境界不可企及。 在無數的劫中，他學習佛道，最終應在菩提道場證悟，如同他所行的慈悲。 愿我獲得這樣的智慧，如同十方諸佛一樣，具足一切相好，眾妙莊嚴。 他的身形不可見，也沒有言語可以描述，觀察所有眾生，世間無人可以與之相比。 如果他宣說經法時，有人能夠分別理解，那一定是常懷信樂的菩薩。 即使諸佛的弟子們，所作已辦，如安住于教法，完全消除疾病，能夠駕馭自己的心， 也不能達到他那若干種的智慧。假設將佛的境界，都用七寶充滿， 用來供養安住的神明至尊，想要了解這種智慧，最終也無法理解。 即使十方所有佛土，充滿著所有明智的人，以及我現在的聲聞弟子們，一切都具足， 也同樣如此。如果他們同時聚集在一起，共同思考，計算安住的智慧， 也沒有人能夠了解。佛的智慧，無量無邊，想要知道它的限度，沒有人能夠達到。 他覺悟一切因緣，沒有煩惱的泄漏，諸根通達，總攝其心。 假設十方世界，都充滿著人，像甘蔗、竹子、蘆葦一樣，全部都

【English Translation】 English version How can the beings in the heavens, the world, and all sentient beings know the Teacher (Buddha)? He has departed from defilement, reached the gate of liberation, is serene and fearless, like the Dharma appearance of all Buddhas, none can attain. He originally from countless Buddhas, based on causes and conditions, practiced, entered into profound and subtle meanings, the realm he manifests is unattainable. In countless kalpas, he studied the Buddha's path, and finally should attain enlightenment at the Bodhi field, just like the compassion he practiced. May I obtain such wisdom, like the Buddhas of the ten directions, fully possessing all marks and characteristics, and all wonderful adornments. His form is invisible, and there are no words to describe him, observing all beings, there is no one in the world who can compare to him. If someone can understand and distinguish when he expounds the scriptures, it must be a Bodhisattva who always cherishes faith and joy. Even if the disciples of all Buddhas, having completed their tasks, abiding in the teachings, completely eliminating diseases, and able to control their minds, they cannot reach his various kinds of wisdom. Suppose the realm of the Buddha is filled with seven treasures, to offer to the supreme and venerable deity, wanting to understand this wisdom, they will ultimately be unable to understand. Even if all the Buddha lands in the ten directions are filled with all wise people, and my present Sravaka disciples, all complete, it would be the same. If they all gather together at the same time, thinking together, calculating the wisdom of abiding, no one would be able to understand. The wisdom of the Buddha is immeasurable, wanting to know its limits, no one can reach it. He is enlightened to all causes and conditions, without the leakage of afflictions, his senses are unobstructed, and he has completely gathered his mind. Suppose the ten directions are filled with people, like sugarcane, bamboo, and reeds, all

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合會，　　而共思惟， 　欲察知佛，　　所說解法，　　于億那術， 　劫載計念，　　未曾能知，　　及法利誼。 　新學發意，　　諸菩薩等，　　假使供養， 　無數億佛，　　講說經法，　　分別其誼， 　復令是等，　　周滿十方，　　其數譬如， 　稻麻叢林，　　在諸世界，　　滋茂不損， 　悉俱合會，　　而共思惟，　　世尊所明， 　睹諸法本，　　不可思議，　　無數億劫， 　如江河沙，　　不可限量，　　心無變異， 　超越智慧，　　欲得知者，　　非其境界。 　無數菩薩，　　皆不退轉，　　無崖底劫， 　如恒邊沙，　　一心專精，　　悉共思惟， 　此之等類，　　亦不堪任。　　諸佛聖明， 　不可及逮，　　一切漏盡，　　非心所念。 　獨佛世尊，　　能解了知，　　分別十方， 　諸佛世界。　　告舍利弗，　　安住所說， 　唯佛具足，　　解達知彼，　　最勝導利， 　悉暢了識，　　說無上誼，　　以來久遠。 　佛今日告，　　諸聲聞眾，　　緣覺之乘， 　如所立處，　　舍置已逝，　　入泥曰者， 　所可開化，　　各各得度。　　佛有尊法， 　善權方便，　　猶以講說，　　法化世間， 　常如獨步，　　多所度脫，　　以斯示現， 　真諦經法。

【現代漢語翻譯】 現代漢語譯本 他們聚集在一起，共同思考，想要了解佛陀所說的解脫之法，即使經過億那術（那由他，表示極大的數量）劫的時間來計算和思考，也無法完全理解佛陀的智慧和佛法的利益。 新發心的菩薩們，即使供養無數億的佛陀，聽他們講說經法，並詳細分析其中的含義，又讓這些菩薩遍佈十方世界，其數量如同稻麻叢林般茂盛不減，他們全部聚集在一起，共同思考，也無法理解世尊所闡明的，觀察諸法根本的不可思議之處。 即使經過無數億劫，如同恒河沙數般不可計數的時間，他們的心意始終不變，超越了世俗的智慧，想要完全瞭解佛陀的境界，也是不可能的。 無數不退轉的菩薩，經過無邊無際的劫數，如同恒河沙數般眾多，他們一心專精，共同思考，也無法勝任理解佛陀的智慧。 諸佛的聖明，是無法企及的，一切煩惱都已斷盡，不是凡夫心念所能理解的。 只有佛陀世尊，才能完全瞭解，並能分別十方諸佛世界。 佛陀告訴舍利弗（佛陀十大弟子之一，以智慧著稱），安住于所說的法，只有佛陀才具足智慧，能夠通達瞭解這些道理，是至高無上的導師，完全明瞭並宣說無上的真理，從久遠以來就是如此。 佛陀今日告訴諸聲聞（聽聞佛陀教誨而修行的人）大眾，以及緣覺（不依佛陀教誨，自己覺悟的人）的修行者，他們所處的修行階段，都應該放下，已經進入涅槃（佛教的最高境界）的，也應該放下，他們所能教化的眾生，都已經各自得到解脫。 佛陀擁有尊貴的佛法，善巧方便的智慧，仍然用講說佛法來教化世間，常常像獨自行走一樣，度脫了許多眾生，以此來展現真諦的經法。

【English Translation】 English version They gather together and contemplate, desiring to understand the Dharma of liberation spoken by the Buddha. Even after countless nayuta (a very large number) kalpas of calculation and thought, they cannot fully comprehend the Buddha's wisdom and the benefits of the Dharma. Even if newly initiated Bodhisattvas were to make offerings to countless billions of Buddhas, listen to them expound the scriptures, and analyze their meanings in detail, and even if these Bodhisattvas were to fill the ten directions, their numbers as abundant and undiminished as forests of rice and hemp, and they all gathered together to contemplate, they still could not comprehend the inconceivable nature of the fundamental principles of all phenomena as elucidated by the World Honored One. Even after countless billions of kalpas, as numerous as the sands of the Ganges River, their minds remaining steadfast, surpassing worldly wisdom, it is still impossible for them to fully understand the Buddha's realm. Countless non-retrogressing Bodhisattvas, through immeasurable kalpas, as numerous as the sands of the Ganges River, with focused minds, contemplating together, are also incapable of comprehending the Buddha's wisdom. The sacred wisdom of the Buddhas is unattainable; all defilements are extinguished, and it is beyond the comprehension of ordinary minds. Only the World Honored Buddha can fully understand and distinguish the Buddha worlds in the ten directions. The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom), 'Abiding in the Dharma I have spoken, only the Buddha is fully endowed with wisdom, capable of understanding these principles, being the supreme guide, fully comprehending and proclaiming the unsurpassed truth, as it has been since time immemorial.' Today, the Buddha tells the assembly of Shravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), that they should let go of their respective stages of practice. Those who have already entered Nirvana (the highest state in Buddhism) should also let go. The beings they were able to teach have already attained liberation. The Buddha possesses the noble Dharma, skillful means of wisdom, and continues to teach the world by expounding the Dharma, often walking alone, liberating many beings, and thus revealing the true Dharma.

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」

爾時大眾會中，一切聲聞阿羅漢等，諸漏已盡知本際黨，千二百眾及弟子學，比丘、比丘尼、清信士、清信女諸聲聞乘，各各興心念：「世尊何故慇勤咨嗟善權方便，宣暢如來深妙經業，致最正覺慧不可及，聲聞、緣覺莫能知者？如今世尊乃演斯教，於是佛法無逮泥洹，雖說此經，吾等不解誼之所趣。」

賢者舍利弗，見四部眾心懷猶豫，欲為發問決其疑網，冀並被蒙，前白佛言：「唯然世尊！今日如來何故獨宣善權方便，以深妙法逮最正覺，道德巍巍不可稱限？」

時舍利弗以偈頌曰：

「樂慧聖大尊，　　久宣如是教， 　力脫門禪定，　　所奉無央數。 　讚揚佛道場，　　無敢發問者， 　獨咨嗟真法，　　無能啟微妙。 　顯現大聖法，　　自嘆譽其行， 　智慧不可限，　　欲分別深法。 　今鄙等懷疑，　　說道諸漏盡， 　其求無為者，　　皆聞佛所贊。 　其求緣覺者，　　比丘比丘尼， 　諸天龍鬼神，　　揵沓摩休勒， 　及余諸等類，　　心各懷猶豫， 　請問兩足尊，　　大德愿解說。 　一切諸聲聞，　　安住所教化， 　大聖見嘆譽，　　我獨度無極， 　鄙意在沉吟，　　不能自決了， 　究竟至泥洹。　　今復聞此說， 　唯愿演分別，　　雷震音現說

【現代漢語翻譯】 現代漢語譯本 當時，在法會的大眾中，所有的聲聞阿羅漢（sravaka arhat，已證得阿羅漢果位的弟子）等，他們都已經斷盡了一切煩惱，知道輪迴的根本，包括一千二百位弟子以及還在學習的弟子，比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、清信士（upasaka，在家男居士）、清信女（upasika，在家女居士）等所有聲聞乘的修行者，各自心中都在想：『世尊為什麼如此慇勤地讚歎善巧方便，宣說如來深奧微妙的經典教義，以至於達到最圓滿的覺悟，其智慧是聲聞和緣覺（pratyekabuddha，獨覺）所不能理解的？如今世尊竟然宣講這樣的教法，這樣一來，佛法就無法達到涅槃（nirvana，寂滅），即使說了這部經，我們也不明白它的真正含義。』 賢者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），看到四部大眾心中猶豫不決，想要為他們發問，解除他們的疑惑，希望大家都能得到佛法的恩澤，於是上前對佛說：『世尊，今天如來為什麼單獨宣說善巧方便，用深奧微妙的法達到最圓滿的覺悟，其道德高尚偉大，無法衡量？』 當時，舍利弗用偈頌說道： 『樂於智慧的偉大聖尊，長久以來宣說這樣的教法，以力量解脫禪定的束縛，所奉行的修行無量無數。 讚揚佛陀的道場，沒有人敢發問，獨自讚嘆真正的佛法，沒有人能開啟這微妙的教義。 顯現偉大聖者的教法，自己讚歎自己的修行，智慧深不可測，想要分別闡述這深奧的佛法。 現在我們這些卑微的人心懷疑惑，說道已經斷盡了一切煩惱，那些追求無為境界的人，都聽到了佛陀的讚歎。 那些追求緣覺果位的人，比丘、比丘尼，諸天、龍、鬼神，揵沓婆（gandharva，香神）、阿修羅（asura，非天），以及其他各種眾生，心中都各自懷有猶豫。 請問兩足尊（佛陀的尊稱），大德，希望您能為我們解說。 一切聲聞弟子，安住于您所教化的法門，大聖您讚歎說，我獨自度脫無極的苦海。 我們心中在沉思，不能自己決斷，最終達到涅槃的境界。現在又聽到您說這些，希望您能詳細地解釋，用如雷霆般的聲音來宣說。』

【English Translation】 English version At that time, in the assembly, all the sravaka arhats (disciples who have attained the arhatship), who had exhausted all their outflows and knew the root of existence, including the twelve hundred disciples and those still learning, the bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), and all those of the sravaka vehicle, each had this thought in their minds: 'Why does the World Honored One so diligently praise skillful means, expounding the profound and subtle teachings of the Tathagata, leading to the most perfect enlightenment, the wisdom of which is beyond the understanding of sravakas and pratyekabuddhas (solitary realizers)? Now the World Honored One is expounding such teachings, and in this way, the Dharma cannot reach nirvana (cessation of suffering). Even though this sutra is spoken, we do not understand its true meaning.' The worthy Sariputra (one of the Buddha's ten great disciples, known for his wisdom), seeing the fourfold assembly hesitant and wanting to ask questions to resolve their doubts, hoping that everyone could receive the blessings of the Dharma, stepped forward and said to the Buddha: 'World Honored One, why today does the Tathagata exclusively expound skillful means, using profound and subtle Dharma to attain the most perfect enlightenment, whose virtue is so lofty and immeasurable?' At that time, Sariputra spoke in verses: 'The great and holy one who delights in wisdom, has long expounded such teachings, using power to liberate from the bonds of meditation, the practices followed are countless. Praising the Buddha's place of enlightenment, no one dares to ask questions, alone praising the true Dharma, no one can open up this subtle teaching. Revealing the teachings of the great sage, self-praising one's own practice, wisdom is immeasurable, wanting to separately explain this profound Dharma. Now we, the humble ones, harbor doubts, saying that we have exhausted all outflows, those who seek the unconditioned state, have all heard the Buddha's praise. Those who seek the pratyekabuddha path, the bhiksus, bhiksunis, devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demigods), and all other beings, each have doubts in their hearts. We ask the Two-Footed Honored One (an epithet for the Buddha), Great Virtue, we hope you can explain it for us. All the sravaka disciples, abiding in the teachings you have taught, the great sage, you praise, saying, 'I alone have crossed the boundless sea of suffering.' Our minds are pondering, unable to decide for ourselves, ultimately reaching the state of nirvana. Now we hear you say these things again, we hope you can explain in detail, and proclaim it with a voice like thunder.'

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。 　如今所發教，　　猶若師子吼， 　最勝諸子等，　　歸命皆叉手， 　欲聞正是時，　　愿為分別說。 　諸天龍眾，　　鬼神真陀，　　無數百千， 　如江河沙，　　而悉僉曰，　　供養世尊。 　咸欲發問，　　于尊佛道。　　國主帝王， 　轉輪聖王，　　悉共同心，　　億百千垓， 　一切恭敬，　　叉手而立，　　德何因盛， 　眾行具足。」

爾時世尊，告舍利弗：「且止且止用問此誼。所以者何？諸天世人聞斯說者，悉當恐怖。」

時舍利弗，復重啟曰：「唯愿大聖，如是誼者，加哀說之。所以者何？於此眾會有無央數億百千載蚑行喘息、蜎蜚蠕動群生之類，曾見過佛知殖眾德，聞佛所說，悉當信樂受持奉行。」時舍利弗以偈頌曰：

「愿人中王，　　哀恣意說。　　此出家者， 　眾庶億千，　　恭肅安住，　　欽信慧誼， 　斯之等類，　　必皆欣樂。」

於時世尊嘆舍利弗，如是至三，告曰勿重，諸天世人悉懷慢恣，比丘、比丘尼墜大艱難。世尊以偈告舍利弗：

「且止且止，　　用此為問，　　斯慧微妙， 　眾所不了。　　假使吾說，　　易得之誼， 　愚癡闇塞，　　至懷慢恣。」

賢者舍利弗復白佛言：「唯愿大聖以時哀說，無央數眾，昔過世

【現代漢語翻譯】 現代漢語譯本 如今宣講的教誨，猶如雄獅怒吼一般， 最殊勝的諸位弟子們，都歸順合掌， 想要聽聞正法，正是時候，愿您為我們分別解說。 諸天、龍眾、鬼神、真陀（一種神），無數百千， 如同江河沙數一般，都一致說道，要供養世尊。 都想要請問，關於尊貴的佛道。 各國的國主、帝王、轉輪聖王（擁有統治世界的理想君主）， 都同心同德，億百千垓（極大的數量單位）， 一切都恭敬地合掌而立，想知道佛陀的德行為何如此興盛， 眾多的修行都已圓滿具足。

這時，世尊告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『先停一下，先停一下，不要問這個問題。為什麼呢？因為諸天世人聽到這個說法，都會感到恐懼。』

這時，舍利弗再次請求說：『唯愿大聖，對於這樣的道理，請您慈悲地解說。為什麼呢？因為在此集會中有無數億百千載的爬行、喘息、飛翔、蠕動的眾生，他們曾經見過佛，知道積累功德，聽到佛所說的，都會信受奉行。』這時，舍利弗用偈頌說道：

『愿人中之王（指佛陀），慈悲地隨意宣說。 這些出家的人，以及眾多的民眾， 恭敬肅穆地安住，欽佩相信這智慧的道理， 這些眾生，必定都會歡喜快樂。』

這時，世尊讚歎舍利弗，這樣說了三次，告訴他說不要再問了，諸天世人都會懷有傲慢放縱之心，比丘、比丘尼會陷入極大的艱難。世尊用偈頌告訴舍利弗：

『先停一下，先停一下，不要問這個問題， 這種智慧微妙，是眾人所不能理解的。 即使我說了，容易理解的道理， 愚癡闇昧的人，也會懷有傲慢放縱之心。』

賢者舍利弗再次對佛說：『唯愿大聖適時地慈悲解說，無數的眾生，在過去世

【English Translation】 English version The teachings now proclaimed, are like a lion's roar, The most excellent disciples, all bow with folded hands, Desiring to hear the true Dharma, now is the right time, we wish you would explain it separately. Gods, dragons, ghosts, and Gandharvas (a type of celestial being), countless hundreds and thousands, Like the sands of the Ganges River, all unanimously say, they wish to make offerings to the World Honored One. All wish to inquire about the noble path of the Buddha. The rulers of countries, emperors, and Chakravartin kings (ideal rulers who govern the world), All with one heart and mind, in countless billions and trillions, All respectfully stand with folded hands, wanting to know why the Buddha's virtue is so flourishing, And all practices are fully complete.

At that time, the World Honored One said to Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Stop, stop, do not ask this question. Why is that? Because if the gods and people of the world hear this teaching, they will all be terrified.'

Then, Shariputra again requested: 'May the Great Sage, out of compassion, explain this principle. Why is that? Because in this assembly, there are countless billions and trillions of crawling, breathing, flying, and wriggling beings, who have seen the Buddha, know how to accumulate merit, and upon hearing what the Buddha says, will all believe, accept, and practice it.' Then, Shariputra spoke in verse:

'May the King of Men (referring to the Buddha), compassionately speak as you wish. These who have left home, and the numerous people, Respectfully and solemnly abide, admiring and believing in this wisdom, These beings, will surely all be joyful and happy.'

At that time, the World Honored One praised Shariputra, and after saying this three times, told him not to ask again, as the gods and people of the world would all harbor arrogance and indulgence, and the monks and nuns would fall into great hardship. The World Honored One told Shariputra in verse:

'Stop, stop, do not ask this question, This wisdom is subtle, and not understood by the masses. Even if I were to speak, of easily understood principles, The foolish and ignorant, would still harbor arrogance and indulgence.'

The worthy Shariputra again said to the Buddha: 'May the Great Sage compassionately explain it at the right time, countless beings, in past lives

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時曾受佛教，以故今者思聞聖音，聞者則信多所安隱，冀不疑慢。」

時舍利弗以偈頌曰：

「我佛長子，　　今故啟勸，　　愿兩足尊， 　哀為解說。　　今有眾生，　　無數億千， 　悉當信樂，　　聖尊所詔，　　會致本德， 　決諸疑網。　　往古長夜，　　曾被訓誨， 　是等叉手，　　恭肅側立，　　必當欽樂， 　於斯法誼。　　我之等類，　　千二百人， 　及餘眾黨，　　求尊佛道。　　假令見聞， 　安住言教，　　尋當歡喜，　　興發大意。」

於時世尊見舍利弗三反勸助，而告之曰：「爾今慇勤所啟至三，安得不說？諦聽諦聽！善思念之！吾當解說。」世尊適發此言，比丘、比丘尼、清信士、清信女五千人等，至懷甚慢，即從坐起，稽首佛足舍眾而退。所以者何？慢無巧便，未得想得、未成謂成，收屏蓋藏衣服臥具摩何而去。世尊默然，亦不制止。

「又舍利弗！眾會辟易有竊去者，離廣大誼聲味所拘。又舍利弗！斯甚慢者退亦佳矣。如來云何說此法乎？譬靈瑞華時時可見，佛嘆斯法久久希有，爾等當信如來誠諦所說深經，誼甚微妙言輒無虛，若干音聲現諸章句，各各殊別人所不念，本所未思如來悉知。所以者何？正覺所興世嗟嘆一事，為大示現皆出一原，以用眾生

【現代漢語翻譯】 現代漢語譯本 『我過去曾接受佛教的教誨，因此現在渴望聆聽聖者的教誨，聽到的人就會產生信仰，內心得到安寧，希望不會再有疑惑和輕慢。』 這時，舍利弗用偈頌說道： 『我，佛陀的長子，今天特來勸請，愿兩足尊（佛陀的尊稱），慈悲地為我們解說。現在有無數億千的眾生，都將信受和喜悅，聖尊所教導的，會達到他們本有的德行，解決他們所有的疑惑。過去漫長的黑夜裡，他們曾被教誨，這些人合掌，恭敬地站立在一旁，必定會欽佩和喜悅，這佛法的真諦。我們這一類人，一千二百人，以及其餘的同伴，都在尋求佛陀的道。如果能見到和聽到，安住在您的教誨中，就會立刻歡喜，生起廣大的心意。』 這時，世尊看到舍利弗三次勸請，就告訴他說：『你現在如此慇勤地請求了三次，怎麼能不說呢？仔細聽，仔細聽！好好思考！我將為你們解說。』世尊剛說完這話，比丘、比丘尼、清信士、清信女等五千人，因為內心懷有極大的傲慢，就從座位上站起來，向佛陀的腳稽首，然後離開大眾退了出去。這是為什麼呢？因為傲慢的人沒有方便的智慧，沒有得到的以為自己得到了，沒有成就的以為自己成就了，他們收拾起自己的衣服和臥具，就離開了。世尊沉默不語，也沒有阻止他們。 『還有，舍利弗！眾會中有人離開，是因為他們被廣大的教義和聲音所束縛。還有，舍利弗！這些傲慢的人退去也很好。如來要如何宣說這個法呢？譬如靈瑞之花時時可見，佛陀讚歎這個法是久久難得一見的。你們應當相信如來真實所說的深奧經典，其意義非常微妙，所說的話沒有虛假，各種聲音顯現出各種章句，各自不同，是別人所沒有想到的，是他們本來沒有思考過的，如來都知道。這是為什麼呢？正覺所興起，世人所讚歎的一件事，是爲了大示現，都出自一個本源，爲了利益眾生。』

【English Translation】 English version 'I have received Buddhist teachings in the past, therefore now I desire to hear the holy voice. Those who hear it will have faith and find peace, and I hope there will be no more doubt or arrogance.' Then, Shariputra spoke in verses: 'I, the eldest son of the Buddha, now come to urge you, may the Two-Footed Honored One (a title for the Buddha), compassionately explain it for us. Now there are countless billions of beings, all of whom will believe and rejoice. What the Honored One teaches will lead them to their inherent virtues and resolve all their doubts. In the long nights of the past, they have been taught. These people, with their palms together, stand respectfully to the side, and they will surely admire and rejoice in the true meaning of this Dharma. We, this group of twelve hundred, and the rest of our companions, are all seeking the path of the Buddha. If we can see and hear, and abide in your teachings, we will immediately rejoice and give rise to great intentions.' At that time, the World Honored One, seeing Shariputra's three requests, said to him, 'You have now earnestly requested three times, how can I not speak? Listen carefully, listen carefully! Think well! I will explain it for you.' As soon as the World Honored One said this, five thousand people, including monks, nuns, laymen, and laywomen, because they harbored great arrogance in their hearts, stood up from their seats, bowed at the Buddha's feet, and then left the assembly. Why is this? Because arrogant people lack skillful wisdom, they think they have attained what they have not, and they think they have achieved what they have not. They packed up their clothes and bedding and left. The World Honored One remained silent and did not stop them. 'Furthermore, Shariputra! Some people have left the assembly because they are bound by the vast teachings and sounds. Furthermore, Shariputra! It is good that these arrogant people have left. How will the Tathagata explain this Dharma? It is like a rare and auspicious flower that is seen from time to time. The Buddha praises this Dharma as something that is rarely seen. You should believe the profound scriptures that the Tathagata truthfully speaks. Their meaning is very subtle, and the words spoken are not false. Various sounds manifest various chapters and verses, each different, which others have not thought of, and which they have not considered. The Tathagata knows all of this. Why is this? The arising of Right Enlightenment, which the world praises as one thing, is for the sake of a great manifestation, all coming from one source, for the benefit of all beings.'

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望想果應，勸助此類出現於世，黎元望想希求佛慧出現於世，蒸庶望想如來寶決出現於世，以如來慧覺群生想出現於世，示寤民庶八正由路使除望想出現於世。以故當知，正覺所興悉為一誼，以無極慧而造大業，猶一空慧，以無蓋哀興出於世，如佛所行，所化利誼亦復如是。而為說法，教諸菩薩現真諦慧，以佛聖明而分別之。轉使增進唯大覺乘，無有二乘況三乘乎！十方世界諸佛世尊，去來現在亦復如是。以權方便若干種教，各各異音開化一切，而為說法皆興大乘，佛正覺乘諸通慧乘。

「又舍利弗！斯眾生等悉更供養諸過去佛，亦曾聞法，隨其本行獲示現誼。吾見群生本行不同，佛觀其心所樂若干，善權方便造立報應，而講法誼，皆為平等正覺大乘，至諸通慧道德一定，無有二也，十方世界等無差特，安得三乘？

「又舍利弗！設如來說眾生瑕穢一劫不竟。今吾興出於五濁世：一曰塵勞，二曰兇暴，三曰邪見，四曰壽命短，五曰劫穢濁。為此之黨本德淺薄慳貪多垢故，以善權現三乘教，勸化聲聞及緣覺者；若說佛乘，終不聽受、不入不解，無謂如來法有聲聞及緣覺道深遠諸難。若比丘、比丘尼，已得羅漢自已達足，而不肯受無上正真道教，定為誹謗于佛乘矣！雖有是意，佛平等訓，然後至於般泥洹時，

【現代漢語翻譯】 現代漢語譯本：眾生渴望佛果，希望佛陀教化他們，幫助他們覺悟。民眾渴望佛陀的智慧出現在世間，希望如來的寶貴決斷能夠顯現，希望如來的智慧能夠覺醒眾生，希望佛陀能夠開示民眾八正道，使他們擺脫妄想。因此應當知道，佛陀的覺悟都是爲了一個目的，即以無上的智慧成就偉大的事業，就像虛空一樣，以無邊的慈悲出現在世間。佛陀的所作所為，所教化利益眾生也是如此。佛陀為眾生說法，教導菩薩們顯現真諦智慧，以佛陀的聖明來分別真偽。從而使他們增進，最終達到大覺之乘，沒有二乘，更何況三乘呢！十方世界諸佛世尊，過去、現在、未來都是如此。他們以權巧方便，用各種不同的教法，用不同的語言開化一切眾生，所說的法都是爲了引導他們進入大乘，佛陀的正覺之乘，諸通慧之乘。 又舍利弗（佛陀的十大弟子之一，以智慧著稱）！這些眾生都曾經供養過過去的諸佛，也曾經聽聞過佛法，根據他們各自的修行而獲得相應的教導。我看到眾生的根性不同，佛陀觀察他們心中所喜好的，用善巧方便建立相應的報應，而講說的法義，都是爲了引導他們進入平等正覺的大乘，最終達到通慧道德的統一，沒有二乘之分。十方世界都是如此，沒有差別，哪裡會有三乘呢？ 又舍利弗！假設如來說眾生的瑕疵，即使說一個劫也說不完。現在我出現在五濁惡世：一曰塵勞（煩惱），二曰兇暴（暴戾），三曰邪見（錯誤的見解），四曰壽命短，五曰劫穢濁（時代污濁）。因為這些眾生本性淺薄，慳貪多垢，所以用善巧方便示現三乘教法，勸化聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）。如果直接說佛乘，他們終究不會聽受、不會進入、不會理解，認為如來的佛法有聲聞和緣覺的道，深遠而難以理解。如果比丘（出家男眾）、比丘尼（出家女眾），已經證得阿羅漢果位，自認為已經滿足，而不肯接受無上正真道教，那一定是誹謗佛乘了！雖然有這樣的情況，佛陀還是平等地教導他們，然後才在涅槃時，

【English Translation】 English version: Beings aspire for Buddhahood, hoping that the Buddha will teach and help them awaken. The populace yearns for the Buddha's wisdom to appear in the world, hoping that the Tathagata's (another name for Buddha) precious decisions will manifest, that the Tathagata's wisdom will awaken all beings, and that the Buddha will reveal the Eightfold Path to the people, enabling them to be free from delusions. Therefore, it should be known that the Buddha's enlightenment is all for one purpose, which is to accomplish great deeds with supreme wisdom, like the void, and to appear in the world with boundless compassion. The Buddha's actions, teachings, and benefits to beings are all the same. The Buddha teaches the Dharma, instructing Bodhisattvas to manifest the wisdom of true reality, using the Buddha's sacred wisdom to distinguish truth from falsehood. Thus, they are advanced, ultimately reaching the Great Vehicle of enlightenment, without the Two Vehicles, let alone the Three Vehicles! The Buddhas and World Honored Ones in the ten directions, past, present, and future, are all the same. They use skillful means, various teachings, and different languages to enlighten all beings, and the Dharma they teach is all to guide them into the Great Vehicle, the Buddha's Vehicle of Right Enlightenment, and the Vehicle of All-Encompassing Wisdom. Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! These beings have all made offerings to past Buddhas and have heard the Dharma, receiving teachings according to their respective practices. I see that beings have different natures, and the Buddha observes what they like in their hearts, using skillful means to establish corresponding rewards, and the Dharma they teach is all to guide them into the Great Vehicle of Equal and Right Enlightenment, ultimately reaching the unity of all-encompassing wisdom and morality, without the distinction of the Two Vehicles. The ten directions are all the same, without difference, so how could there be Three Vehicles? Furthermore, Shariputra! Suppose the Tathagata were to speak of the flaws of beings, even for an eon, it would not be finished. Now I appear in the world of the five turbidities: first, the turbidity of defilements; second, the turbidity of violence; third, the turbidity of wrong views; fourth, the turbidity of short lifespans; and fifth, the turbidity of the eon. Because these beings are shallow in nature, stingy, and full of defilements, I use skillful means to manifest the teachings of the Three Vehicles, encouraging those who are Hearers (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing conditions). If I were to directly speak of the Buddha Vehicle, they would ultimately not listen, not enter, and not understand, thinking that the Tathagata's Dharma has the paths of Hearers and Pratyekabuddhas, which are profound and difficult to understand. If monks (male renunciates) and nuns (female renunciates) have already attained the Arhatship and consider themselves satisfied, and are unwilling to accept the teachings of the Supreme and True Path, then they are certainly slandering the Buddha Vehicle! Although such situations exist, the Buddha still teaches them equally, and then, at the time of Nirvana,

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諸甚慢者乃知之耳。所以者何？又諸比丘為羅漢者，無所志求，諸漏已盡，聞斯經典而不信樂。若滅度時，如來面現諸聲聞前，大聖滅度不以斯行，令受持說方等頌經，尋于異佛、至真、等正覺決其狐疑，然後于彼乃當篤信，如來言誠正有一乘，無有二也。」

世尊頌曰：

「比丘比丘尼，　　心懷甚慢恣， 　諸清信士女，　　五千人不信。 　不自見瑕穢，　　奉誡有缺漏， 　多獲傾危事，　　而起愚騃意， 　反行求雜糅，　　悉無巧方便。 　諸佛最勝禪，　　緣此得聞法， 　供養清凈慧，　　眾會儼然住， 　一切受恩教，　　逮志立見要。 　舍利弗聽此，　　佛為人中上， 　諦覺了諸法，　　為說若干教。 　善權方便，　　億百千垓，　　隨人心行， 　而為說法。　　罪福之事，　　若干不同， 　從其宿世，　　各得報應。　　此諸眾生， 　心各各異，　　所造眾多，　　纏綿結縛。 　因緣諸見，　　億百千垓，　　一切品類， 　瑕穢如是。　　如來大聖，　　說此經典， 　所言至誠，　　終無虛欺。　　從始引喻， 　若干無數，　　如有所說，　　尋為分別。 　其有不樂，　　正覺明者，　　于無數佛， 　不造立行。　　愚癡生死，　　甚多苦患， 　故為斯等

【現代漢語翻譯】 現代漢語譯本 只有那些非常傲慢的人才會明白這個道理。為什麼呢？因為那些已經成為阿羅漢（Arhat，已斷絕煩惱，達到涅槃境界的修行者）的比丘（bhikkhu，佛教出家男眾），他們已經沒有任何追求，所有的煩惱都已斷盡，即使聽到這部經典也不會相信和喜悅。如果他們臨近涅槃的時候，如來（Tathagata，佛的稱號）親自在這些聲聞（sravaka，聽聞佛法而修行的人）面前顯現，大聖（指佛）不會因為他們不接受此法而滅度，而是會讓他們受持和宣說方等（Vaipulya，大乘經典）頌經，然後讓他們去向其他的佛、至真（Tathagata，如來）、等正覺（Samyaksambuddha，完全覺悟的佛）請教，以解決他們的疑惑，之後他們才會真正相信，如來所說的是真實不虛的，只有一乘（Ekayana，唯一成佛之道），沒有第二種道路。

世尊（Bhagavan，佛的尊稱）以偈頌說道：

『比丘（bhikkhu，佛教出家男眾）和比丘尼（bhikkhuni，佛教出家女眾），心中懷著極大的傲慢，恣意妄為，那些清凈的信士和信女，有五千人不相信。他們看不到自己的缺點和污穢，奉行的戒律也有缺失和漏洞，常常招致危險的事情，卻還產生愚蠢的想法，反而去追求雜亂無章的東西，完全沒有巧妙的方便法門。 諸佛最殊勝的禪定，是因為這個因緣才能聽聞佛法，供養清凈的智慧，大眾莊嚴地安住，一切都接受佛的恩教，達到目標，建立正確的見解。舍利弗（Sariputra，佛陀十大弟子之一）啊，你要聽著，佛是人中最尊貴的，他真實覺悟了一切諸法，爲了眾生宣說了各種不同的教法。 他善用權巧方便，有億百千垓（形容極大的數量）那麼多，隨著人們的心念和行為，而為他們說法。罪業和福報的事情，各有不同，根據他們前世所造的業，各自得到相應的報應。這些眾生，他們的心念各不相同，所造的業也很多，被纏縛和束縛著。 因緣和各種見解，有億百千垓那麼多，一切的品類，污穢就是這樣。如來大聖，宣說這部經典，所說的話都是真實誠懇的，絕對沒有虛假欺騙。從一開始就用各種比喻，有無數那麼多，如果有所說，就會立刻加以分別解釋。 那些不喜悅正覺光明的人，在無數的佛面前，沒有建立修行。愚癡地在生死中輪迴，遭受很多痛苦和災難，所以才為這些人說法。』

【English Translation】 English version Only those who are extremely arrogant will understand this. Why is that? Because those bhikkhus (Buddhist monks) who have become Arhats (those who have extinguished all defilements and attained Nirvana), they have no desires, all their defilements are exhausted, even if they hear this sutra, they will not believe or rejoice. If, when they are about to enter Nirvana, the Tathagata (the title of the Buddha) appears in front of these sravakas (those who hear the Dharma and practice), the Great Sage (referring to the Buddha) will not enter Nirvana because they do not accept this Dharma, but will have them uphold and proclaim the Vaipulya (Mahayana sutras) verses, and then have them go to other Buddhas, Tathagatas, and Samyaksambuddhas (fully enlightened Buddhas) to resolve their doubts, and then they will truly believe that what the Tathagata says is true and without falsehood, that there is only one Ekayana (the only path to Buddhahood), and no second path.

The Bhagavan (the Blessed One, a title of the Buddha) spoke in verses:

'Bhikkhus (Buddhist monks) and bhikkhunis (Buddhist nuns), with great arrogance in their hearts, act willfully, and five thousand of those pure laymen and laywomen do not believe. They do not see their own faults and impurities, and their observance of precepts is flawed and incomplete, often inviting dangerous situations, yet they still generate foolish thoughts, instead seeking mixed and disordered things, completely lacking skillful means. The most excellent meditation of the Buddhas is because of this condition that they can hear the Dharma, offer pure wisdom, the assembly dwells solemnly, all receive the Buddha's gracious teachings, attain their goals, and establish correct views. Sariputra (one of the ten great disciples of the Buddha), listen to this, the Buddha is the most honored among people, he has truly awakened to all dharmas, and for the sake of sentient beings, he has proclaimed various different teachings. He skillfully uses expedient means, as many as billions and trillions, according to people's thoughts and actions, he teaches the Dharma for them. The matters of sin and merit are different, according to the karma they created in their past lives, they each receive corresponding retribution. These sentient beings, their thoughts are different, and the karma they create is also numerous, they are entangled and bound. The conditions and various views are as many as billions and trillions, all categories, the impurities are like this. The Tathagata, the Great Sage, proclaims this sutra, what is said is true and sincere, there is absolutely no falsehood or deception. From the beginning, he uses various metaphors, countless in number, if something is said, it will be immediately explained and distinguished. Those who do not rejoice in the light of perfect enlightenment, in front of countless Buddhas, have not established practice. Foolishly they revolve in samsara (the cycle of birth and death), suffering many pains and calamities, therefore, the Dharma is taught for these people.'

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，　　現說泥洹。　　大聖所興， 　行權方便，　　因勸化之，　　使入佛慧。 　如佛道教，　　興顯於世，　　吾始未曾， 　為若等現。　　何故愚冥，　　睹于導師， 　見自患厭，　　乃為分別。　　今乃得聞， 　演于平等，　　以故得說，　　佛所決了。 　於我法教，　　諸新學者，　　佛以聖慧， 　行權方便，　　所可分別，　　為眾生故， 　欲開化之，　　故示此誼。　　欲知佛道， 　常調清凈，　　仁樂聖典，　　實為要妙， 　在諸佛所，　　所作已辦，　　故為斯類， 　說方等經。　　志性和順，　　行能具足， 　是等勇猛，　　親近聖教，　　則為彼說， 　德最弘衍，　　于當來世，　　慈愍哀傷。 　一切聞之，　　欣然咨嗟，　　我等成佛， 　亦當如是。　　緣是行故，　　世世端正， 　而當玩習，　　是方等經。　　其有逮聞， 　無極聖教，　　斯等乃為，　　佛之弟子。 　假使得聽，　　佛一偈者，　　皆成正覺， 　終無有疑。　　佛道有一，　　未曾有二， 　何況一世，　　而當有三？　　除人中上， 　行權方便，　　以用乘故，　　開化說法， 　欲得講說，　　佛之深慧。　　善權方便， 　導師光明，　　唯有一乘，　　豈寧有二？ 　

【現代漢語翻譯】 現代漢語譯本 現在宣說涅槃（泥洹，Nirvana，指佛教的最高境界）。 大聖（指佛陀）所興起的， 是運用權巧方便，因此勸導教化眾生，使他們進入佛的智慧。 如同佛的教導，在世間顯現，我最初不曾，為你們展現。 為何你們如此愚昧不明，見到導師（指佛陀）， 反而感到厭倦，於是妄加分別。 如今才得以聽聞，宣說平等之法，因此得以講述，佛所決定的真理。 對於我的教法，那些新學者，佛以聖潔的智慧， 運用權巧方便，所能分別開示的，都是爲了眾生， 想要開導教化他們，所以才顯示這個道理。 想要了解佛道，常保調和清凈，仁愛喜樂於聖典，這才是最重要和微妙的。 在諸佛那裡，所作的事情已經完成，所以為這一類眾生，宣說方等經典。 心志和順，行為能夠圓滿具足，這些勇猛精進的人，親近聖教， 就為他們宣說，最弘大深遠的功德，在未來的世間，慈悲憐憫一切眾生。 一切眾生聽聞之後，都欣然讚歎，我們將來成佛，也應當像這樣。 因為這樣的修行，世世代代都相貌端正，並且應當勤加修習，這部方等經典。 那些能夠聽聞，無上聖教的人，這些人才是，佛的真正弟子。 假使能夠聽聞，佛陀的一句偈語，都能成就正覺，最終不會有任何疑惑。 佛道只有一條，從來沒有第二條，何況一個世界，怎麼會有三種不同的道呢？ 除了人中之上者，運用權巧方便，因為所乘的工具不同，才開示不同的說法， 想要講說，佛的深奧智慧。善巧方便，導師的光明，只有一乘（Ekayana，指唯一的成佛之道），怎麼會有第二種呢？

【English Translation】 English version Now I will speak of Nirvana (Nirvana, the highest state in Buddhism). What the Great Sage (referring to the Buddha) has initiated, is the use of skillful means, thus persuading and teaching beings, to enter the wisdom of the Buddha. Just as the Buddha's teachings, manifest in the world, I have never before, shown this to you. Why are you so foolish and ignorant, upon seeing the Teacher (referring to the Buddha), you feel weary and make distinctions. Now you are able to hear, the teaching of equality, and therefore able to speak of, the truth decided by the Buddha. Regarding my teachings, those who are new learners, the Buddha with sacred wisdom, uses skillful means, what can be distinguished and shown, is all for the sake of sentient beings, wanting to guide and teach them, therefore showing this principle. Wanting to understand the Buddha's path, always maintain harmony and purity, be benevolent and joyful in the sacred texts, this is the most important and subtle. In the presence of all Buddhas, what needs to be done has been completed, therefore for this kind of beings, the Vaipulya Sutra is spoken. Those whose minds are harmonious, and whose actions are complete, these courageous and diligent people, who are close to the sacred teachings, for them, the most profound and vast merits are spoken, in the future world, compassion and pity for all beings. All beings who hear this, will rejoice and praise, we will become Buddhas in the future, and should be like this. Because of this practice, in every life they will have a beautiful appearance, and should diligently study, this Vaipulya Sutra. Those who are able to hear, the supreme sacred teachings, these are the true disciples of the Buddha. If they are able to hear, even one verse from the Buddha, they will all achieve enlightenment, and ultimately there will be no doubt. The Buddha's path is only one, there has never been a second, how could there be three different paths in one world? Except for those who are superior among humans, using skillful means, because the vehicles they ride are different, different teachings are shown, wanting to speak of, the profound wisdom of the Buddha. Skillful means, the light of the Teacher, there is only one vehicle (Ekayana, referring to the only path to Buddhahood), how could there be a second?

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下劣乘者，　　當求殊特，　　諸佛所覺， 　常皆如應。　　至尊所在，　　莫敢能當， 　其力一心，　　若順脫門。　　皆立眾生， 　於此道教，　　諸佛最勝，　　無有瑕疵。 　尊無等倫，　　現平等覺，　　如是示以， 　眾生善法。　　世尊因而，　　勸立是乘， 　所在安和，　　誘進稽首。　　諸境界名， 　於此當行，　　斷除一切，　　諸兇暴法。 　是故號佛，　　則大勇猛，　　今已造立， 　若干種相，　　眷屬圍繞，　　演出法光， 　無數眾生，　　億百千垓，　　為講說法， 　自然之印。　　告舍利弗，　　我見如是， 　今當奈此，　　群生類何？　　三十二相， 　顏容殊妙，　　猶得自在，　　無所拘礙。 　而吾所觀，　　若所思念，　　如往古時， 　有可志願，　　皆具足成，　　深微妙事， 　分別講說，　　得至佛位。　　語舍利弗， 　佛言至誠，　　以何等事，　　寤覺眾生， 　假使為說，　　不能解了，　　不肯啟受。 　善言至誠，　　即時心念，　　如是之誼， 　前往古世，　　行不可議，　　今日乃逮， 　得本所愿，　　已斷愛慾，　　除大陰雨。 　眾庶坐欲，　　墜于惡趣，　　安住穢厭， 　眾諸穢垢，　　黑冥之法，　　數數增

【現代漢語翻譯】 現代漢語譯本 那些修習下乘（Hinayana）的人，應當追求殊勝的、諸佛所覺悟的境界，這些境界永遠都是恰如其分的。 至尊（佛）所在之處，沒有任何人能夠匹敵，他們一心一意，如果順應解脫之門，都能使眾生安立於此道教之中。 諸佛是最殊勝的，沒有任何瑕疵。至尊無與倫比，顯現平等的覺悟，如此向眾生展示善法。 世尊因此勸導眾生安立於此乘，使他們所在之處安寧祥和，引導他們前進並稽首敬禮。 對於各種境界的名稱，應當在此修行，斷除一切兇暴的法。 因此被稱為佛，即是大勇猛者。如今已經建立起若干種相，眷屬圍繞，演說出法光。 無數眾生，億百千垓，為他們講說法，這是自然的印記。 佛告舍利弗（Sariputra），我見如是，現在應當如何對待這些眾生呢？ 我具足三十二相（32 marks of a Buddha），顏容殊妙，仍然能夠自在，沒有任何拘礙。 而我所觀察到的，以及我所思念的，如同往昔之時，所有願望都能夠具足成就，這些都是深奧微妙的事情。 分別講說這些，就能到達佛的果位。告訴舍利弗，佛所說的話是至誠的。 用什麼樣的事情來覺悟眾生呢？即使為他們講說，他們也不能理解，不肯接受。 善言至誠，我即時心中想到，這樣的道理，我往昔世所行不可思議，今日才得以達到，得到本來的願望。 我已經斷除愛慾，除去大陰雨。眾生沉溺於慾望，墜入惡趣，安住在污穢厭惡之中。 各種污垢，黑暗的法，不斷增長。

【English Translation】 English version Those who practice the inferior vehicle (Hinayana), should seek the extraordinary, the enlightenment of all Buddhas, which is always appropriate. Where the Supreme One (Buddha) is, no one can match, they are single-minded, and if they follow the path of liberation, they can all establish sentient beings in this teaching. All Buddhas are the most supreme, without any flaws. The Supreme One is unparalleled, manifesting equal enlightenment, thus showing sentient beings the good Dharma. Therefore, the World Honored One encourages sentient beings to establish themselves in this vehicle, so that they may be peaceful and harmonious wherever they are, guiding them forward and bowing in reverence. Regarding the names of various realms, one should practice here, cutting off all violent dharmas. Therefore, one is called a Buddha, which means great courage. Now, various forms have been established, surrounded by family, and the light of the Dharma is being spoken. Countless sentient beings, billions and trillions, are being taught the Dharma, this is the natural seal. The Buddha told Sariputra, 'I see this, what should I do with these sentient beings now?' I am endowed with the thirty-two marks (32 marks of a Buddha), my countenance is extraordinary, and I am still free, without any hindrance. And what I observe, and what I think, is like in the past, all wishes can be fulfilled, these are profound and subtle matters. Explaining these separately, one can reach the state of Buddhahood. Tell Sariputra, the words of the Buddha are sincere. What should be used to awaken sentient beings? Even if I speak to them, they cannot understand and are unwilling to accept. The good words are sincere, and I immediately thought in my heart, this principle, what I did in the past was inconceivable, and today I have achieved it, fulfilling my original wish. I have cut off desire, and removed the great rain. Sentient beings are indulging in desires, falling into evil realms, dwelling in filth and disgust. All kinds of defilements, the dark Dharma, are constantly increasing.

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長。 　薄德之夫，　　患苦所惱，　　為諸邪見， 　之所䩭系。　　有此無異，　　不有不無， 　具足依倚，　　六十二見。　　當住於斯， 　根著所有，　　勢力薄少，　　而懷恐懼。 　未曾得聞，　　佛之音聲，　　恒當墮落， 　不離三處，　　億百千生，　　不能解法。 　佛了善權，　　卓然難及，　　為說勤苦， 　斷其根原。　　眾生之類，　　諸見所惱， 　佛故導示，　　便至泥洹。　　吾所以故， 　常解滅度，　　令一切法，　　皆至寂然。 　又復過去，　　諸佛之子，　　當來之世， 　得成最勝。　　今我如是，　　行權方便， 　各令休息，　　說三乘教。　　其乘有一， 　亦不非一，　　大聖世尊，　　故復說一。 　諸有蒸民，　　興發沉吟，　　意慮憒亂， 　狐疑猶豫。　　如來所說，　　終無有異， 　慧乘有一，　　未曾有二。　　其有往古， 　世雄導師，　　億百千佛，　　諸滅度者。 　或有過去，　　無央數劫，　　計其限量， 　不可稱度。　　謂此一切，　　人中之上， 　講說經法，　　無數清凈，　　所可作為， 　報應譬喻，　　行權方便，　　億百千垓， 　普為眾生，　　示現一乘，　　是故說道， 　度未度者。　　常為人說，　

【現代漢語翻譯】 現代漢語譯本 德行淺薄的人，被痛苦所困擾，被各種邪見所束縛。 他們執著于『有』或『無』的觀念，依賴於六十二種錯誤的見解。 他們安住于這些見解，根深蒂固，力量薄弱，內心充滿恐懼。 他們從未聽聞佛的教誨，將恒常墮落，無法脫離三惡道。 在億萬次的輪迴中，他們都無法理解佛法。 佛陀深知善巧方便，其智慧難以企及，爲了斷除眾生痛苦的根源，佛陀為他們宣說精進修行之道。 眾生被各種錯誤的見解所困擾，佛陀因此引導他們，最終到達涅槃（泥洹，佛教術語，指解脫，寂滅）。 我（佛陀自稱）因此常常宣說寂滅的道理，使一切法都歸於寂靜。 過去諸佛的弟子，以及未來世將成就無上菩提的修行者，都將獲得最殊勝的成就。 現在我（佛陀自稱）也像他們一樣，運用方便法門，使眾生得以休息，宣說三乘（聲聞乘、緣覺乘、菩薩乘）的教法。 這三乘實際上歸於一乘，但也不是完全沒有區別，大聖世尊（佛陀）因此又說一乘的道理。 那些心緒煩亂、猶豫不決的眾生，對佛陀的教誨產生懷疑。 如來所說的教法，最終都是一致的，智慧之乘只有一乘，從未有二乘。 在過去，無數的世雄導師（佛陀），億萬諸佛，都已入滅。 或者在過去無量劫的時間裡，他們的數量多得無法計算。 這些一切人中之尊，講說經法，無數清凈的教誨，所作所為，以及報應的譬喻，都運用了億萬種方便法門。 普遍地為眾生，示現一乘的道理，因此才說，要度化那些尚未得度的人。 我（佛陀自稱）常常為人們宣說這些道理。

【English Translation】 English version Those with meager virtue are troubled by suffering and bound by various wrong views. They cling to the notions of 'existence' or 'non-existence,' relying on sixty-two kinds of erroneous views. They dwell in these views, deeply rooted, with little strength, and filled with fear. Having never heard the Buddha's teachings, they will constantly fall, unable to escape the three evil realms. In countless cycles of rebirth, they will be unable to understand the Dharma. The Buddha, knowing skillful means, with wisdom beyond reach, speaks of diligent practice to cut off the root of suffering. Beings are troubled by various wrong views, so the Buddha guides them, ultimately reaching Nirvana (Nirvana, a Buddhist term referring to liberation, extinction). Therefore, I (the Buddha referring to himself) often speak of the principle of extinction, causing all dharmas to return to stillness. The disciples of past Buddhas, and the practitioners of the future who will achieve unsurpassed Bodhi, will all attain the most supreme achievement. Now I (the Buddha referring to himself) am also like them, using expedient means, allowing beings to rest, and teaching the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). These three vehicles actually lead to one vehicle, but they are not entirely without distinction. The Great Sage, the World Honored One (the Buddha), therefore speaks of the principle of one vehicle. Those beings whose minds are troubled, hesitant, and doubtful, have doubts about the Buddha's teachings. The teachings spoken by the Tathagata (Buddha) are ultimately consistent; the vehicle of wisdom is only one, never two. In the past, countless World Honored Teachers (Buddhas), billions of Buddhas, have all entered into extinction. Or in the past countless kalpas (aeons), their number is so great that it cannot be calculated. All these supreme beings among humans, speaking the sutras, countless pure teachings, their actions, and the parables of karmic retribution, all used billions of expedient means. Universally for all beings, they reveal the principle of one vehicle, and therefore it is said, to liberate those who have not yet been liberated. I (the Buddha referring to himself) often speak these principles to people.

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平等道慧， 　開化眾庶，　　億百千垓。　　又復見異， 　若干大聖，　　為講分別，　　是大尊法。 　本性清凈，　　乃信解之。　　若在天上， 　世間亦然，　　其有聞經，　　若聽省者， 　彼諸眾生，　　所獲安隱，　　常行佈施， 　其戒具足，　　忍辱無乏，　　斯行平等， 　精進一心，　　修善勇猛。　　於此經典， 　遵奉智慧，　　或有建立，　　若干種德， 　斯等皆當，　　成得佛道。　　其有滅度， 　諸所如來，　　彼時所有，　　一切眾生， 　忍辱調意，　　得至大安，　　斯等皆當， 　成得佛道。　　假使供養，　　諸佛舍利， 　大聖最勝，　　及滅度者。　　興立佛廟， 　眾億百千，　　黃金白銀，　　水精琉璃， 　若以馬瑙，　　造作塔寺，　　車𤦲異寶， 　及明月珠，　　若以墼泥，　　立作形像， 　斯等皆當，　　成得佛道。　　假使以石， 　用作佛廟，　　或以栴檀，　　若木蜜香， 　設令塔寺，　　立天尊像，　　材木刻鏤， 　彩畫眾飾，　　或有奉戒，　　口言至誠， 　若復豎立，　　最勝廟寺，　　在於居室， 　諷誦經典，　　處於曠野，　　深谷中立， 　為數億人，　　而師子吼。　　現有十方， 　諸佛廟寺，　　中有

【現代漢語翻譯】 現代漢語譯本 以平等智慧之道，開化無量眾生，數量達到億百千垓（極大的數量單位）。又見到許多不同的偉大聖者，為眾生分別講解這至高無上的佛法。 佛法的本性是清凈的，因此應當信受和理解。無論在天上還是在人間，凡是聽聞此經，或者聽聞后能省思的人， 這些眾生所獲得的安穩，是他們常常行佈施，持戒圓滿，忍辱不懈，這些行為都是平等的，精進專一，修善勇猛。 對於這部經典，他們遵奉其中的智慧，或者建立種種功德，這些人最終都將成就佛道。那些已經滅度的諸佛如來， 在他們滅度時，所有眾生，能夠忍辱調伏心意，達到大安樂的境界，這些人最終都將成就佛道。假設有人供養諸佛的舍利（佛陀遺留的遺物）， 供養最偉大殊勝的聖者，以及已經滅度的佛陀。興建佛寺，數量達到億百千，用黃金、白銀、水晶、琉璃， 或者用瑪瑙，建造佛塔寺廟，用各種珍寶裝飾車乘，以及明月寶珠，或者用泥土塑造佛像， 這些人最終都將成就佛道。假設有人用石頭建造佛寺，或者用栴檀（一種香木），或者用木蜜香， 建造佛塔寺廟，設立天尊的佛像，用木材雕刻，用彩繪裝飾，或者有人奉持戒律，口說至誠之語， 或者重新建立最殊勝的廟宇，在居室中，諷誦經典，或者在曠野，深谷中站立， 為數億人，發出獅子吼（比喻佛陀說法時的威嚴）。現在十方，所有佛的廟宇中，

【English Translation】 English version With the wisdom of equality, enlightening countless beings, reaching billions upon billions. And also seeing various great sages, explaining the supreme Dharma for all. The nature of Dharma is pure, therefore one should believe and understand it. Whether in heaven or in the world, those who hear this scripture, or those who reflect upon it after hearing, The peace and security these beings obtain is because they constantly practice giving, uphold the precepts completely, endure patiently without fail, these actions are all equal, diligently focused, and courageous in cultivating goodness. Regarding this scripture, they follow its wisdom, or establish various merits, these people will ultimately achieve Buddhahood. Those Buddhas who have already passed into Nirvana, At the time of their Nirvana, all beings who can endure patiently and subdue their minds, reaching the state of great peace, these people will ultimately achieve Buddhahood. Suppose someone offers relics (remains of the Buddha) of the Buddhas, Offering to the greatest and most supreme sages, and to the Buddhas who have passed into Nirvana. Building Buddhist temples, reaching billions upon billions, using gold, silver, crystal, lapis lazuli, Or using agate, constructing pagodas and temples, decorating carriages with various treasures, and with bright moon pearls, or using clay to sculpt Buddha images, These people will ultimately achieve Buddhahood. Suppose someone uses stone to build Buddhist temples, or uses sandalwood (a fragrant wood), or uses wood honey fragrance, Constructing pagodas and temples, setting up images of heavenly deities, carving with wood, decorating with colorful paintings, or someone upholds the precepts, speaking with sincerity, Or re-establishing the most supreme temples, in their residences, reciting scriptures, or standing in the wilderness, in deep valleys, For billions of people, roaring like a lion (a metaphor for the Buddha's majestic teaching). Now in all the temples of the Buddhas in the ten directions,

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舍利，　　童子對舞。 　斯等皆當，　　成得佛道。　　若為如來， 　作寶模像，　　三十二相，　　執持殊最。 　假使復有，　　誦經說誼，　　斯等皆當， 　成得佛道。　　設為安住，　　興立彩像， 　后致七寶，　　覺意道路，　　其光遍照， 　通徹眾行，　　斯等皆當，　　成得佛道。 　若復以銅，　　刻鏤碧玉，　　為大聖尊， 　立殊特形，　　設以經字，　　載妙素帛， 　斯等皆當，　　成得佛道。　　若繕壞寺， 　修立形像，　　功德志性，　　有百福相， 　出家學法，　　書佛經卷，　　斯等皆當， 　成得佛道。　　設使各各，　　作奇異行， 　除棄一切，　　所樂調戲，　　正士童子， 　聰達解誼，　　而不嘲話，　　言不虛誕， 　悉亦自致，　　為大慈哀，　　一切皆當， 　逮得佛道。　　即使得度，　　億千群萌， 　無數菩薩，　　神通三昧。　　設為是等， 　安住舍利，　　興立塔寺，　　彩畫形像， 　涂治堊飾，　　書經著壁，　　供上華香， 　勛散塔像，　　假令伎樂，　　歌誦佛德， 　簫成鼓舞，　　節奏哀和，　　讚美嬉笑， 　又加肅敬，　　以若干事，　　遵修供奉， 　彈琴箜篌，　　鐃鏡應弦，　　箏笛吹笙， 　激發妙音，

【現代漢語翻譯】 現代漢語譯本 舍利弗（Śāriputra），孩子們在跳舞。 這些人都會成就佛道。 如果有人為如來（Tathāgata），製作寶貴的佛像，具有三十二種殊勝的相好， 或者有人誦讀佛經，宣說佛法真義，這些人都會成就佛道。 如果有人爲了安住佛法，建立彩繪佛像，之後用七寶裝飾，使人覺悟的道路，其光芒遍照，通達一切修行，這些人都會成就佛道。 如果有人用銅或玉石雕刻，為大聖尊（佛陀）塑造特殊的形象，或者將經文書寫在精美的絲綢上，這些人都會成就佛道。 如果有人修繕破損的寺廟，修復佛像，其功德和志向，將具有百種福相，出家學習佛法，書寫佛經，這些人都會成就佛道。 如果有人各自做出奇異的行為，捨棄一切所喜愛的嬉戲，正直的童子，聰慧通達佛法真義，不嘲笑他人，言語不虛妄，他們都會自然而然地獲得大慈悲心，一切都會證得佛道。 即使他們得度，億萬眾生，無數菩薩，都具有神通和三昧（samādhi）。 如果有人爲了安住舍利（śarīra），建立佛塔寺廟，彩繪佛像，塗抹裝飾，在墻壁上書寫經文，供奉鮮花和香，用香薰染佛塔和佛像， 或者用音樂、歌聲讚美佛的功德，用簫、鼓等樂器演奏，節奏和諧，讚美嬉笑，又加上恭敬之心，用各種方式，遵照修行供奉，彈奏琴、箜篌（kōnghóu），鐃、鏡等樂器應和琴絃，用箏、笛、笙等樂器吹奏出美妙的音樂，

【English Translation】 English version Śāriputra, children are dancing. All these will attain Buddhahood. If someone makes precious Buddha images for the Tathāgata, possessing the thirty-two excellent marks, or if someone recites scriptures and explains the true meaning of the Dharma, all these will attain Buddhahood. If someone, in order to establish the Dharma, erects painted Buddha images, and later adorns them with seven treasures, illuminating the path of enlightenment, their light shining everywhere, understanding all practices, all these will attain Buddhahood. If someone carves with copper or jade, creating special forms for the Great Sage (Buddha), or writes scriptures on fine silk, all these will attain Buddhahood. If someone repairs damaged temples, restores Buddha images, their merits and aspirations will have a hundred blessings, if they leave home to study the Dharma, and write Buddhist scriptures, all these will attain Buddhahood. If someone performs extraordinary deeds, abandoning all beloved amusements, upright children, intelligent and understanding the true meaning of the Dharma, not mocking others, and speaking truthfully, they will naturally attain great compassion, and all will attain Buddhahood. Even if they are liberated, countless beings, countless Bodhisattvas, all possess supernatural powers and samādhi. If someone, in order to enshrine śarīra, builds pagodas and temples, paints Buddha images, applies decorations, writes scriptures on walls, offers flowers and incense, perfumes pagodas and Buddha images with incense, or uses music and songs to praise the Buddha's merits, plays instruments like flutes and drums, with harmonious rhythms, praises and rejoices, and adds reverence, using various methods, following practices of offering, playing instruments like the qin and konghou, with cymbals and mirrors responding to the strings, using instruments like zheng, flute, and sheng to play beautiful music,

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皆以一心，　　不為眾吏， 　緣是悉致，　　寂然悅豫。　　若以挹灑， 　凈掃塔寺，　　用柔軟水，　　蜜漿飲施， 　雜香堊涂，　　理作樂器，　　歸命安住， 　供養最勝，　　以若干物，　　供上舍利， 　如來滅度，　　少多肅敬，　　假使一反， 　鼓伎拊弄，　　一切皆當，　　得成佛道。 　設令得見，　　安住畫像，　　執持一華， 　進上靈模，　　以恭敬意，　　篤信無疑， 　當稍稍見，　　無數億佛。　　其有人眾， 　叉手佛廟，　　具足一反，　　繞旋自歸， 　禮拜大聖，　　嗟嘆稽首，　　所行如是， 　身無垢染，　　當漸漸覲，　　無數億佛。 　于諸導師，　　多造利誼，　　假使有持， 　舍利供養，　　口宣音言，　　南摸佛尊， 　其亂心者，　　若說此言，　　斯等皆當， 　逮尊佛道。　　滅度因緣，　　盡除毒火， 　此等皆當，　　逮成佛道。　　于眾會中， 　建立信者，　　爾時安住，　　當濟此倫， 　假使有人，　　聞此法名，　　斯等皆當， 　逮成佛道。　　若復當來，　　無數億佛， 　不可思議，　　無能限量，　　是等上勝， 　世雄導師，　　當爲講說，　　善權慧事， 　是等大人，　　行權方便，　　當得成佛。 　導

【現代漢語翻譯】 現代漢語譯本 他們都以一心，不為眾吏所役使，因此都能達到寂靜喜悅的境界。如果有人用瓢舀水灑掃，清凈地打掃佛塔寺廟，用柔軟的水，蜜漿供養，塗抹各種香料，製作樂器，歸命安住，供養最殊勝的佛，用各種物品，供奉佛的舍利（佛陀遺留的遺骨或遺物），在如來（佛陀）滅度后，哪怕是少許的恭敬，即使只是一次反省，敲擊樂器，所有這些人都將成就佛道。 如果有人能見到，安住于佛的畫像，手持一朵鮮花，獻給佛的靈像，以恭敬的心意，堅定不移地相信，他們將逐漸見到無數億佛。如果有人在佛廟中，合掌一次，繞佛自歸，禮拜大聖，讚歎稽首，像這樣修行，身無垢染，他們將漸漸覲見無數億佛。 對於諸位導師（佛陀），多行利益之事，如果有人持有舍利供養，口中宣說『南摸佛尊』（皈依佛陀），即使是心亂的人，如果說了這句話，這些人也都將證得尊貴的佛道。滅度的因緣，能消除一切毒火，這些人也都將成就佛道。在眾會之中，建立信仰的人，那時安住，將能救度眾生，如果有人，聽聞此法名，這些人也都將成就佛道。 如果未來，有無數億佛，不可思議，無法估量，這些至上殊勝，世間雄偉的導師，將為眾生講說，善巧方便的智慧之事，這些大人，行使權巧方便，都將得成佛道。

【English Translation】 English version They all, with one mind, are not driven by the multitude of officials, and thus they all attain a state of serene joy. If one uses a ladle to sprinkle water, cleanses and sweeps the stupas and temples, uses soft water, offers honeyed drinks, applies various fragrances, makes musical instruments, takes refuge and dwells in peace, makes offerings to the most supreme Buddha, and with various objects, offers to the relics (the remains or objects left behind by the Buddha) of the Buddha, even after the Tathagata (Buddha) has passed away, even a little reverence, even if it is just one reflection, striking musical instruments, all these people will attain Buddhahood. If one can see, and dwell upon the image of the Buddha, holding a flower, offering it to the sacred image of the Buddha, with a respectful heart, and unwavering faith, they will gradually see countless billions of Buddhas. If someone in a Buddhist temple, joins their palms once, circumambulates the Buddha and takes refuge, bows to the great sage, praises and prostrates, practices like this, with a body free from defilement, they will gradually meet countless billions of Buddhas. Towards all the guides (Buddhas), performing many beneficial deeds, if one holds relics and makes offerings, and proclaims 『Namo Buddhaya』 (Homage to the Buddha), even if their mind is disturbed, if they say these words, these people will also attain the noble Buddhahood. The cause of Nirvana, can eliminate all poisonous fires, and these people will also attain Buddhahood. Among the assembly, those who establish faith, at that time dwelling in peace, will be able to save all beings, if one hears this Dharma name, these people will also attain Buddhahood. If in the future, there are countless billions of Buddhas, inconceivable and immeasurable, these supreme and magnificent guides of the world, will preach to all beings, the wisdom of skillful means, these great beings, practicing skillful means, will all attain Buddhahood.

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世聖雄，　　所以開化，　　億數眾生， 　禪定智慧，　　以消諸漏，　　得聞此法， 　未有一人，　　群萌品類，　　豈弘了覺。 　諸大聖法，　　皆本所愿，　　行佛道時， 　最後究竟，　　無量法門，　　億千垓數， 　當來最勝，　　之所講說。　　諸如來尊， 　常宣佈法，　　是則得見，　　諸佛正教。 　諸佛本凈，　　常行自然，　　此諸誼者， 　佛所開化，　　如兩足尊，　　乃分別道， 　故暢斯教，　　一乘之誼。　　諸法定意， 　志懷律防，　　常處於世，　　演斯讚頌， 　每同贊說，　　善權方便，　　諸最勝尊， 　志意弘大。　　其有供養，　　天人所歸， 　今現在佛，　　如江河沙，　　欲利安隱， 　一切群黎，　　斯等正覺，　　亦說佛尊， 　所可演說，　　善權方便。　　以若干教， 　開化令入，　　皆共咨嗟，　　是一乘道， 　寂然之地，　　無有二上。　　欲知眾生， 　本際之行，　　從其過去，　　志性所猗， 　料簡精進，　　而觀本原，　　諸未脫者， 　為分別說。　　眾導師力，　　若干因緣， 　攀喻引譬，　　而為示現，　　探睹群生， 　種種所樂，　　若干部音，　　而開化之。 　今我如是，　　為人中王，　　興發黎庶

【現代漢語翻譯】 現代漢語譯本 世間的聖雄（指佛陀），爲了開化，億萬眾生，通過禪定和智慧，消除各種煩惱，才得以聽聞此法。 從未有一個人，在所有眾生種類中，能夠完全領悟覺悟的真諦。 諸位大聖的教法，都源於他們最初的願望，在修行佛道時，最終達到究竟的境界。 無量的法門，數以億千計，將在未來最殊勝的時刻被宣講。 諸位如來尊者，常常宣說佛法，這樣才能得見諸佛的正教。 諸佛的本性清凈，常行自然之道，這些道理，都是佛陀所開示的。 如同兩足尊（佛陀的尊稱），能夠分別闡明道路，所以才宣揚這教義，即一乘的真諦。 諸法都有其固定的意義，立志遵守戒律，常處於世間，演說這些讚頌之詞。 他們常常一同讚美，善巧方便的教法，諸位最殊勝的尊者，他們的志向和意願都非常宏大。 那些受到天人供養的，現在如恒河沙數般的佛陀，爲了利益和安穩一切眾生，這些正覺者，也宣說佛陀所演說的，善巧方便的教法。 他們用各種教法，開導眾生，使他們進入佛道，大家都讚歎，這是一乘之道，寂靜之地，沒有第二種更高的境界。 想要了解眾生，最初的修行，從他們過去，所執著的志向和本性，仔細分析他們的精程序度，觀察他們的本源，為那些尚未解脫的人，分別解說。 眾導師（佛陀）的力量，通過各種因緣，用比喻和譬喻，來展示真理，探究眾生，各種不同的喜好，用不同的語言，來開化他們。 現在我（佛陀）也是這樣，作為人中的王者，興起教化民眾。

【English Translation】 English version The World Honored Hero (referring to the Buddha), in order to enlighten countless beings, through meditation and wisdom, eliminates all defilements, so that they can hear this Dharma. There has never been a single person, among all kinds of beings, who can fully comprehend the true meaning of enlightenment. The teachings of all great sages originate from their initial vows, and in the practice of the Buddha's path, they ultimately reach the ultimate state. The immeasurable Dharma doors, numbering in the billions and trillions, will be proclaimed in the most auspicious time to come. All the Tathagatas (Buddhas), constantly proclaim the Dharma, so that one can see the true teachings of all Buddhas. The nature of all Buddhas is pure, and they always follow the natural way. These principles are all revealed by the Buddha. Like the Two-Footed Honored One (an epithet for the Buddha), who can clearly explain the path, therefore, this teaching is proclaimed, which is the true meaning of the One Vehicle. All Dharmas have their fixed meanings, and those who aspire to uphold the precepts, constantly dwell in the world, reciting these praises. They often praise together, the skillful means of teaching, all the most supreme honored ones, their aspirations and intentions are very grand. Those who are offered by gods and humans, the Buddhas who are now as numerous as the sands of the Ganges River, in order to benefit and secure all beings, these fully enlightened ones, also proclaim the skillful means of teaching that the Buddha has expounded. They use various teachings to guide beings, leading them into the Buddha's path, and everyone praises that this is the path of the One Vehicle, the place of tranquility, where there is no second higher state. Wanting to understand beings, their initial practice, from their past, the aspirations and nature they were attached to, carefully analyze their diligence, observe their origin, and explain separately for those who have not yet been liberated. The power of the guides (Buddhas), through various causes and conditions, using metaphors and similes, to demonstrate the truth, exploring the various preferences of beings, using different languages, to enlighten them. Now I (the Buddha) am also like this, as the king among men, rising to teach the people.

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， 　安隱利誼，　　種種音聲，　　億百千垓， 　故為示現，　　斯佛大道。　　吾所說法， 　若干種變，　　知諸萌類，　　心所好樂， 　若干色像，　　尋令悅豫，　　緣其智慧， 　訓以道力。　　吾為法王，　　而遍觀見， 　諸愚冥者，　　離智慧德，　　崩墜生死， 　坑壙險谷，　　不得解脫，　　來世艱難， 　愛慾所繫，　　馳如流沙，　　諸塵勞垢， 　今日自在。　　大聖威神，　　覺無所來， 　諸法未曾，　　致眾患苦，　　群萌之類， 　默在六塹，　　堅住邪見，　　不可動轉， 　在於苦惱，　　處危險徑。　　吾發大哀， 　愍此愚癡，　　安隱求至，　　處於道場， 　具足七日，　　坐于草蓐，　　即思惟誼， 　當何所興？　　尋時即斷，　　彼世慢恣， 　觀察尊樹，　　目未曾眴。　　吾又經行， 　於斯樹下，　　因奇特慧，　　得未曾有， 　眾生輪轉，　　于大無明。　　於時梵天， 　則知佛意，　　帝釋四天，　　諸護世者， 　大神妙天，　　及善天子，　　無數億千， 　皆共覺知，　　一切叉手，　　儼然恭肅。 　我時自念，　　當奈之何？　　假令吾嘆， 　佛之道德，　　群黎品類，　　莫肯受化， 　諸闇冥者，　　便當謗毀，　　

【現代漢語翻譯】 現代漢語譯本 爲了安穩和利益，我示現種種不同的聲音，億百千垓（形容極大的數量）， 所以才顯現，這佛陀的大道。我所說的法， 有若干種變化，爲了瞭解各種萌芽的生命，他們心中所喜好的， 有若干種不同的形象，隨即讓他們感到喜悅，憑藉他們的智慧， 用道的力量來教導他們。我作為法王，普遍地觀察到， 那些愚昧無知的人，遠離了智慧的功德，在生死中不斷地墜落， 在坑洞、深谷等危險的地方，無法得到解脫，來世會更加艱難， 被愛慾所束縛，像流沙一樣奔波，沾染各種塵世的煩惱， 今天我獲得了自在。憑藉大聖的威神之力，覺悟到一切都無所從來， 諸法從來沒有，導致眾多的苦難，各種萌芽的生命， 沉默地處於六道深淵，堅固地執著于邪見，無法動搖轉變， 處於痛苦煩惱之中，身處危險的境地。我發起了大悲心， 憐憫這些愚癡的人，爲了讓他們安穩地到達彼岸，我處於道場， 具足七日的時間，坐在草墊之上，開始思考其中的道理， 應當如何興起？隨即就斷除了，那些世俗的傲慢和放縱， 觀察著菩提樹，眼睛從未眨動。我又在， 這樹下經行，因為奇特的智慧，獲得了前所未有的覺悟， 眾生在無明中不斷地輪迴。這時梵天（色界天之主）， 就知道了佛陀的心意，帝釋（忉利天之主）、四天王（四大天王），以及諸位護世者， 大神妙天（指天界的大神），以及善天子（指天界的善神），無數億千， 都共同覺知到，一切都叉手合十，莊嚴恭敬。 我當時自己思量，應當如何是好？假如我讚歎， 佛陀的道德，眾生之類，都不肯接受教化， 那些黑暗無知的人，就會誹謗毀壞。

【English Translation】 English version For the sake of peace and benefit, I manifest various sounds, in countless billions of kalpas (an extremely long period of time), Therefore, I reveal this great path of the Buddha. The Dharma I speak, Has various transformations, to understand the various sprouting beings, what they like in their hearts, Has various forms and appearances, immediately making them feel joyful, relying on their wisdom, To teach them with the power of the Way. I, as the Dharma King, universally observe, Those ignorant and foolish people, far from the merits of wisdom, constantly falling in the cycle of birth and death, In pits, deep valleys, and other dangerous places, unable to attain liberation, their future lives will be even more difficult, Bound by desires, rushing like flowing sand, stained with various worldly afflictions, Today I have attained freedom. By the majestic power of the Great Sage, I realize that everything comes from nowhere, The dharmas have never caused numerous sufferings, various sprouting beings, Silently dwelling in the six abysses, firmly clinging to wrong views, unable to be moved or changed, Being in pain and affliction, in dangerous situations. I have aroused great compassion, Pitying these foolish people, to lead them peacefully to the other shore, I am in the Bodhi-mandala (place of enlightenment), For seven full days, sitting on a grass mat, I began to contemplate the principles, What should I initiate? Immediately, I cut off, those worldly arrogance and indulgence, Observing the Bodhi tree, my eyes never blinking. I also walked, Under this tree, because of extraordinary wisdom, I attained unprecedented enlightenment, Beings are constantly revolving in ignorance. At this time, Brahma (the lord of the Form Realm), Knew the Buddha's intention, Indra (the lord of the Trayastrimsa Heaven), the Four Heavenly Kings (the Four Great Heavenly Kings), and all the protectors of the world, The great and wondrous gods (referring to the great gods of the heavens), and the good devas (referring to the good gods of the heavens), countless billions, All jointly realized, all with their hands folded, solemn and respectful. I then thought to myself, what should I do? If I praise, The Buddha's virtues, the various kinds of beings, would not be willing to accept the teachings, Those dark and ignorant people, would then slander and destroy.

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適毀此已， 　趣非法地。　　吾初未曾，　　說奇妙法， 　常樂餘事，　　當何興立？　　等觀往古， 　諸佛所為，　　彼時聖眾，　　行權方便。 　吾今寧可，　　以此佛道，　　分為三乘， 　而開化之。　　初成佛時，　　作此思惟， 　又有十方，　　諸佛世尊，　　其大聖眾， 　悉各自現，　　音贊善哉，　　我等欣豫。 　快哉能仁，　　世雄導師，　　斯為正法， 　執御當然，　　乃能思惟，　　善權方便。 　諸大聖典，　　亦學救世，　　吾等為佛， 　履上跡時，　　分為三乘，　　而開化之。 　下劣不肖，　　志懷羸弱，　　觀諸佛興， 　卒不肯信，　　吾等猶此，　　興立攝濟， 　以權方便，　　而為示現。　　嗟嘆稱美， 　獲果之證，　　又復勸助，　　無數菩薩。 　爾時佛身，　　聽諸尊嘆，　　尋則解了， 　諸大聖音。　　弘妙之士，　　心欣悅豫， 　今大神通，　　分別名色。　　於時余等， 　當遵其行，　　如諸導師，　　之所言說。 　我時比丘，　　亦持斯法，　　出生於人， 　黎庶之間。　　告舍利弗，　　吾聽省彼， 　尋時往詣，　　波羅奈國，　　便即合集， 　諸比丘眾。　　身子欲知，　　佛善權法， 　大聖應時，　　便轉法

【現代漢語翻譯】 現代漢語譯本 如果就這樣毀壞，就會走向非法之地。 我最初沒有說過奇妙的佛法，總是喜歡做其他的事情，那要如何才能興盛建立呢？ 觀察過去，諸佛所做的事情，他們當時的聖眾，都施行權宜方便之法。 我現在寧願用這佛道，分為三乘（聲聞乘、緣覺乘、菩薩乘），來開導教化他們。 我最初成佛的時候，就作這樣的思考。 又有十方諸佛世尊，他們的大聖眾，都各自顯現，發出讚歎的聲音說：『善哉！我們都感到歡喜。』 『真是快樂啊，能仁（釋迦牟尼佛的稱號），世間的雄杰導師，這才是正法，執掌駕馭是理所當然的，才能思考出善巧方便之法。』 『諸大聖典，也是爲了學習救度世人，我們作為佛，在走上佛的道路時，也分為三乘，來開導教化他們。』 『那些下劣不肖，心志軟弱的人，看到諸佛興起，最終也不肯相信，我們就像這樣，興起建立救濟，用權宜方便之法，來為他們示現。』 他們讚歎稱美，獲得證果的證明，又勸助無數的菩薩。 那時佛身，聽到諸位尊者的讚歎，隨即就理解了諸大聖者的聲音。 弘揚妙法的修行者，心中歡喜愉悅，現在以大神通，分別名相和色相。 那時我們這些人，應當遵從他們的行為，就像諸位導師所說的那樣。 我那時作為比丘，也秉持這佛法，出生在人間，在百姓之中。 我告訴舍利弗（佛陀十大弟子之一，以智慧著稱），我聽從他們的意見，隨即前往波羅奈國（古印度地名），就聚集了眾比丘。 舍利弗你想知道，佛的善巧方便之法，大聖者應時，就轉動了法輪。

【English Translation】 English version If it were to be destroyed in this way, it would lead to an unlawful place. I initially did not speak of the wondrous Dharma, always preferring other matters, so how could it be established and flourish? Looking back at the past, the actions of all Buddhas, their holy assemblies at that time, all practiced expedient means. I would now rather use this Buddha path, dividing it into three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), to guide and teach them. When I first attained Buddhahood, I had such thoughts. And then the World Honored Ones of the ten directions, with their great holy assemblies, all manifested themselves, uttering sounds of praise, saying: 『Excellent! We are all delighted.』 『How joyful, the Able One (a title for Śākyamuni Buddha), the heroic guide of the world, this is the true Dharma, to take charge and guide is natural, and to be able to contemplate skillful means.』 『The great holy scriptures are also for learning to save the world, we as Buddhas, when walking the path of a Buddha, also divide it into three vehicles, to guide and teach them.』 『Those who are inferior and unworthy, with weak minds, seeing the rise of the Buddhas, ultimately refuse to believe, we are just like this, rising up to establish salvation, using expedient means, to demonstrate for them.』 They praised and extolled, obtaining proof of the fruit of enlightenment, and also encouraged countless Bodhisattvas. At that time, the Buddha's body, hearing the praises of the venerable ones, immediately understood the voices of the great saints. Those who propagate the wondrous Dharma, their hearts are joyful and delighted, now with great spiritual powers, they distinguish names and forms. At that time, we should follow their actions, just as the guides have spoken. I, at that time as a Bhikkhu, also upheld this Dharma, born into the human world, among the common people. I told Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), I listened to their opinions, and immediately went to the country of Varanasi (an ancient place in India), and gathered the assembly of Bhikkhus. Śāriputra, if you want to know the Buddha's skillful means, the great sage, at that time, turned the wheel of Dharma.

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輪，　　興發宣暢， 　滅度寂然，　　嘆羅漢音， 　讚譽法聲。　　於是歌頌，　　聖眾之德， 　其聞最勝，　　說彼經典。　　一切皆來， 　歸於世尊，　　僉共叉手，　　恭肅而住。 　善權方便，　　為若干種。　　爾時世尊， 　復更思惟，　　吾說尊法，　　今正是時。 　我所以故，　　於世最勝，　　應當講說， 　斯尊佛道。　　志懷愚癡，　　起于妄想， 　設吾說法，　　少有信者，　　憍慢自大， 　不肯啟受。　　如斯法者，　　菩薩乃聽。 　佛時悅豫，　　秉修勇猛，　　應時解斷， 　一切諸結。　　今日當說，　　最勝自由， 　或以勸助，　　使入佛道。　　諸佛之子， 　得觀睹此，　　因從獲信，　　順行法律。 　時千二百，　　諸漏盡者，　　皆當於世， 　成為佛道。　　亦如往古，　　諸佛大聖， 　亦如當來，　　最勝之法。　　吾復如是， 　蠲棄眾想，　　然後爾乃，　　講天尊法。 　久久時時，　　世間有佛，　　大仙慧士， 　興發聖道，　　無極明目，　　既現於世， 　選擇希有，　　時講斯法。　　于億百千， 　無量劫數，　　乃得值遇，　　如此像法。 　假使菩薩，　　獲斯比經，　　若復逮聞， 　是尊佛道。　　若靈瑞華，　

【現代漢語翻譯】 現代漢語譯本 法輪運轉，宣揚佛法， 寂滅涅槃，讚歎羅漢（arhat，已證得阿羅漢果位的修行者）的音聲， 讚美佛法的聲音。於是歌頌，聖眾的功德， 他們所聽聞的是最殊勝的，宣說那些經典。一切眾人都來到， 歸向世尊（釋迦牟尼佛），都一起合掌，恭敬肅穆地站立。 善巧方便，有若干種。這時世尊， 又再思惟，我所說的尊貴佛法，現在正是時候。 我之所以，在世間最為殊勝，應當講說， 這尊貴的佛道。心懷愚癡，生起妄想， 假設我說法，很少有人相信，驕傲自大， 不肯接受。像這樣的佛法，只有菩薩（bodhisattva，發願要成就佛果的修行者）才能聽聞。 佛陀這時喜悅，秉持修行勇猛精進，應時解脫， 一切的煩惱束縛。今天應當宣說，最殊勝的自由， 或者用勸導幫助，使他們進入佛道。諸佛的弟子， 能夠見到這些，因此獲得信心，順從佛法修行。 當時一千二百位，諸漏已盡的修行者，都應當在世間， 成就佛道。也像過去，諸佛大聖， 也像未來，最殊勝的佛法。我亦如此， 捨棄各種雜念，然後才，講說天尊的佛法。 久遠久遠的時間，世間有佛，大仙智者， 興起聖道，無極的明眼，既然顯現在世間， 選擇稀有的時機，才講說這佛法。在億百千， 無量劫數中，才能夠遇到，這樣的佛法。 假使菩薩，獲得這樣的經典，如果又聽聞， 這尊貴的佛道。就像靈瑞之花，

【English Translation】 English version The wheel of Dharma turns, proclaiming the teachings, Extinguishing into Nirvana, praising the sound of the Arhats (arhat, a practitioner who has attained the fruit of Arhatship), Praising the voice of the Dharma. Then they sing praises, the virtues of the holy assembly, What they hear is the most supreme, expounding those scriptures. All come, Returning to the World Honored One (Shakyamuni Buddha), all together with palms joined, respectfully and solemnly standing. Skillful means, are of various kinds. At that time, the World Honored One, Again pondered, the noble Dharma I speak, now is the right time. The reason why I am, the most supreme in the world, I should speak, This noble path of Buddhahood. With minds full of ignorance, arising from delusions, If I were to speak the Dharma, few would believe, arrogant and conceited, Unwilling to accept. Such a Dharma, only Bodhisattvas (bodhisattva, a practitioner who vows to achieve Buddhahood) can hear. The Buddha at this time was joyful, upholding practice with courageous diligence, instantly liberating, All the bonds of afflictions. Today, I should speak of, the most supreme freedom, Or by encouragement and help, lead them into the path of Buddhahood. The disciples of all Buddhas, Can see these, and thus gain faith, following the Dharma in practice. At that time, twelve hundred, practitioners who have exhausted all outflows, all should in the world, Achieve Buddhahood. Just like the past, all the great sages of Buddhas, Also like the future, the most supreme Dharma. I am also like this, Discarding all kinds of distractions, and then, speak of the Dharma of the Heavenly Honored One. For a long, long time, in the world there are Buddhas, great sage wise ones, Arousing the holy path, the boundless clear eye, since appearing in the world, Choosing a rare opportunity, then speaking this Dharma. In billions of hundreds of thousands, Of countless kalpas, one is able to encounter, such a Dharma. If a Bodhisattva, obtains such a scripture, if they also hear, This noble path of Buddhahood. Like an auspicious flower,

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時時可見， 　欲見慕值，　　莫能睹者。　　最勝容貌， 　和悅難遭，　　天上世間，　　無上聖賢， 　今此大尊，　　乃謂琦珍。　　假使有人， 　而說斯經，　　一反舉聲，　　歡喜勸助， 　則為供養，　　一切佛已。　　其去亂心， 　不懷狐疑。　　吾為法王，　　悉普告敕， 　吾之法中，　　一切聲聞，　　則便勸助， 　以尊佛道。　　卿舍利弗，　　及諸聲聞， 　今現在者，　　且皆默然。　　其諸菩薩， 　意勇智慧，　　密持斯法，　　勿得忘宣。 　何故說世，　　而有五事？　　或有眾生， 　懷毒求短，　　貪慾愚聵，　　而好誹謗， 　如是倫品，　　不尚至道。　　若當來人， 　而說此法，　　聽察如來，　　一乘之教， 　設復睹見，　　諸最勝名，　　誹謗斯經， 　便墮地獄。　　假使有人，　　慚愧清凈， 　發心志願，　　求尊佛道，　　聞大覺乘， 　無量之德，　　諸佛聖明，　　則現目前， 　眾猛尊導，　　講法如是，　　善權方便， 　億百千垓，　　分別無數，　　無復想念， 　其不學者，　　不能曉了。　　由是之故， 　了正真言，　　正覺出世，　　順修明哲， 　斷諸狐疑，　　蠲除猶豫，　　能仁欣勇， 　咸至佛道。」

【現代漢語翻譯】 現代漢語譯本 （佛陀的形象）時時可見，想要瞻仰卻難以得見，（佛陀的）最殊勝的容貌，和藹可親難以遇到，天上人間，無上的聖賢，如今這位大尊，才被認為是稀世珍寶。假設有人，宣說這部經典，哪怕只是發出一次聲音，歡喜贊助，就等同於供養了一切佛。他們去除雜亂的心，不懷有任何疑惑。我作為法王，普遍告誡，我的法中，一切聲聞（聽聞佛陀教誨而修行的人），都應當贊助，以尊敬佛道。你們舍利弗（佛陀的十大弟子之一，以智慧著稱），以及各位聲聞，現在都保持沉默。那些菩薩，意念勇猛，智慧深邃，秘密地持守這部法，不要忘記宣揚。為什麼說世間，會有五種情況？或許有些眾生，心懷惡意，尋求別人的短處，貪婪愚昧，喜歡誹謗，像這樣的人，不崇尚至高的道。如果未來有人，宣說這部法，聽聞如來，一乘（唯一能達到解脫的教法）的教誨，即使親眼見到，那些最殊勝的名號，卻誹謗這部經典，就會墮入地獄。假設有人，心懷慚愧，清凈無染，發心立愿，尋求尊貴的佛道，聽聞大覺乘（佛陀的教法）無量的功德，諸佛的聖明，就會立刻顯現在眼前，眾多勇猛的尊者引導，講法就是這樣，善巧方便，億百千垓（極大的數量單位），分別無數，不再有任何妄想，那些不學習的人，不能理解。因為這個緣故，瞭解真正的言語，正覺（佛陀的覺悟）出世，順應修行，明智通達，斷除一切疑惑，消除猶豫，能仁（佛陀的稱號）歡喜勇猛，都將到達佛道。

【English Translation】 English version It is visible at all times, yet those who wish to see it cannot behold it. The most excellent countenance, gentle and rare to encounter, the supreme sage in heaven and earth, this great venerable one is now deemed a precious jewel. If there be one who speaks this scripture, even a single utterance, with joy and support, it is equivalent to having made offerings to all Buddhas. They dispel their chaotic minds, harboring no doubts. I, as the Dharma King, universally proclaim, in my Dharma, all Śrāvakas (those who hear and follow the Buddha's teachings) should assist, to honor the Buddha's path. You, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), and all Śrāvakas, now remain silent. Those Bodhisattvas, with courageous minds and profound wisdom, secretly uphold this Dharma, do not forget to proclaim it. Why is it said that in the world, there are five conditions? Perhaps there are beings who harbor malice, seek the faults of others, are greedy and foolish, and delight in slander. Such individuals do not esteem the supreme path. If in the future, there be one who speaks this Dharma, hearing the Tathāgata's (another name for the Buddha) teaching of the Ekayana (the one vehicle to enlightenment), even if they witness the most excellent names, yet slander this scripture, they will fall into hell. If there be one who is ashamed and pure, who resolves to seek the noble Buddha's path, hearing of the immeasurable merits of the Mahayana (the Great Vehicle of Buddhism), the wisdom of all Buddhas, they will immediately appear before them, many courageous venerable ones guiding, teaching the Dharma in this way, with skillful means, in countless billions, distinguishing the immeasurable, no longer having any delusions. Those who do not learn, cannot understand. Therefore, understanding the true words, the Right Enlightenment (Buddha's enlightenment) appears in the world, following the path of practice, with wisdom and understanding, cutting off all doubts, eliminating hesitation, the Sage (another name for the Buddha) rejoices with courage, and all will reach the Buddha's path.

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正法華經卷第一 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第二

西晉月氏國三藏竺法護譯

應時品第三

於是賢者舍利弗，聞佛說此欣然踴躍，即起叉手白眾祐曰：「今聞大聖講斯法要，心加歡喜得未曾有。所以者何？常從佛聞法說，化導諸菩薩乘，見余開士聽承佛音得至真覺，甚自悼感獨不豫及，心用灼惕，所示現議所不紹逮，我已永失如來之慧。假使往返山林巖藪，曠野樹下閑居獨處，若在宴室謹敕自守，一身經行益用愁毒，深自惟言：『法號等入，世尊為我現若干教，而志小乘，自我等咎，非如來也。所講演法大聖等心，為開士嘆思奉尊者，為受第一如來訓典，堪至無上正真之道。我等所順而被衣服，所建立愿不以頻數。』唯然世尊！鄙當爾時用自克責，晝夜寢念，雖從法生不得自在，偏蒙聖恩得離惡趣。今乃逮聞。」

時，舍利弗以頌讚曰：

「得聞佛乘，　　一句之業，　　超出本望， 　怪未曾有。　　所當受獲，　　非心口言， 　睹大尊雄，　　益懷喜歡。　　假使有人， 　能造行者，　　聞安住音，　　以為奇雅。 　諸塵勞垢，　　鄙已蠲盡，　　音聲之信， 　亦悉永除。　　我本晝日，　　設經行時， 　若在樹下，　　

【現代漢語翻譯】 現代漢語譯本 《正法華經》卷第一 大正藏第 09 冊 No. 0263 《正法華經》

《正法華經》卷第二

西晉月氏國三藏竺法護譯

應時品第三

這時，賢者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）聽聞佛陀宣說此法，欣喜若狂，立即起身，合掌向佛陀說道：『今日聽聞大聖（指佛陀）講說如此重要的法要，心中無比歡喜，真是前所未有。這是為什麼呢？我常常聽佛陀說法，教化引導諸菩薩乘（菩薩的修行方式），看到其他修行者聽聞佛陀的教誨而證得真覺（指開悟），我內心深感悲傷，唯獨自己未能參與其中，心中焦灼不安，所展現的智慧和見解都未能達到，我已永遠失去了如來的智慧。即使我往返于山林巖石之間，在曠野樹下獨自靜居，或在安靜的房間里謹慎自守，獨自經行，也只會更加愁苦，我常常自責道：「法號平等，世尊為我示現了各種教誨，而我卻志向于小乘（聲聞乘，追求個人解脫的修行方式），這是我自己的過錯，並非如來的過失。佛陀所講演的法，是為大聖等心，為開悟者讚歎思索，奉行尊者，接受第一如來的訓誡，堪能達到無上正真之道（指最高的覺悟）。我們所遵循的，所披的衣服，所建立的願望，都不應該過於頻繁地改變。」』唯有世尊！我當時常常自我責備，日夜思念，雖然從佛法中獲得生命，卻不得自在，偏蒙聖恩才得以脫離惡趣（指地獄、餓鬼、畜生三惡道）。如今才得以聽聞此法。』

當時，舍利弗以偈頌讚嘆道：

『聽聞佛乘（指菩薩乘），一句之業（指佛法的一句話），超出本來的期望，真是怪異前所未有。 所應當接受獲得的，非言語所能表達，見到大尊雄（指佛陀），更加心懷歡喜。 假使有人，能夠修行此道，聽聞安住之音（指佛陀的教誨），會覺得非常奇妙。 各種塵勞垢染（指煩惱），我已徹底清除，音聲的迷惑，也已永遠消除。 我本在白天，如果經行的時候，或在樹下，

【English Translation】 English version The Sutra of the Correct Dharma Flower, Volume One Taisho Tripitaka Volume 09, No. 0263, The Sutra of the Correct Dharma Flower

The Sutra of the Correct Dharma Flower, Volume Two

Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi Kingdom of Western Jin

Chapter Three: The Appropriate Time

Then, the worthy Śāriputra, having heard the Buddha speak this, was overjoyed and immediately rose, folded his hands, and said to the Blessed One: 『Today, having heard the Great Sage (referring to the Buddha) expound this essential Dharma, my heart is filled with joy, something that has never happened before. Why is this? I have always heard the Buddha preach the Dharma, guiding and leading the Bodhisattva Vehicle (the path of a Bodhisattva), and seeing other practitioners who, upon hearing the Buddha's teachings, attain true enlightenment, I have felt deep sorrow, as I alone have not been included. My heart has been burning with anxiety, and the wisdom and insights I have shown have not been able to reach it. I have forever lost the wisdom of the Tathāgata. Even if I wander back and forth in the mountains and forests, in the wilderness under trees, living alone in seclusion, or in a quiet room, carefully guarding myself, walking alone, I would only become more sorrowful. I often reproached myself, saying: 「The Dharma is equal, the Blessed One has shown me various teachings, but I have been inclined towards the Small Vehicle (Śrāvakayāna, the path of personal liberation), this is my own fault, not the fault of the Tathāgata. The Dharma that the Buddha expounds is for those with the mind of a Great Sage, for those who contemplate and praise the enlightened ones, for those who uphold the venerable ones, and for those who receive the first teachings of the Tathāgata, who are capable of reaching the unsurpassed, true, and correct path (referring to the highest enlightenment). What we follow, what we wear, and what we establish as vows should not be changed too frequently.」』 Only, Blessed One! At that time, I often blamed myself, day and night, although I was born from the Dharma, I was not free, and it was only through the grace of the Holy One that I was able to escape the evil realms (referring to the three evil realms of hell, hungry ghosts, and animals). Now, I have finally been able to hear this Dharma.』

At that time, Śāriputra praised with a verse:

『Having heard the Buddha Vehicle (referring to the Bodhisattva Vehicle), a single word of Dharma, exceeds my original expectations, it is truly strange and unprecedented. What should be received and obtained, cannot be expressed in words, seeing the Great Hero (referring to the Buddha), my heart is filled with even more joy. If there is someone, who can practice this path, hearing the sound of abiding (referring to the Buddha's teachings), they will find it very wonderful. All the defilements of dust and labor (referring to afflictions), I have completely eliminated, the delusion of sound, has also been forever removed. I used to, during the day, when walking, or under a tree,

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端坐一心，　　設在林藪， 　山巖之中，　　心自思惟，　　如此行誼。 　嗚呼自責，　　弊惡之意。　　因平等法， 　而得無漏，　　不由三界，　　順尊法居。 　追悔過事，　　以誡將來。　　紫磨金容， 　相三十二，　　我已違遠，　　失不自嚴。 　眾相八十，　　具足殊特，　　種種積累， 　不以瓔珞。　　根力脫門，　　八部之音， 　于平等法，　　而自危削。　　諸佛之法， 　有十八事，　　如是之誼，　　我已永失。 　音聲所聞，　　達於十方，　　吾以得見， 　愍世俗者。　　一身獨己，　　晝日經行， 　又自克責，　　而內思惟。　　我每夙夜， 　深自料計，　　反側婉轉，　　忖度己身。 　當問世尊，　　如是之誼，　　鄙何所失， 　當復所失。　　現在眼前，　　于聖明日， 　夙夜過去，　　逝不休息。　　見余菩薩， 　而不可計，　　世雄尊師，　　之所開化。 　彼等悉聞，　　此佛音教，　　為諸群萌， 　講演法力。　　其法無想，　　諸漏已盡， 　普悉曉暢，　　致微妙慧。　　睹若干種， 　諸所祠祀，　　歷外異學，　　諸邪偽術。 　由是之故，　　解佛言教，　　觀見脫門， 　即說滅度。　　一切得解，　　諸所見行， 　尋時開

【現代漢語翻譯】 現代漢語譯本 端坐一心，在樹林深處，或山巖之中，心中自我思量，反省自己的行為。 唉，我責備自己，那些邪惡的念頭。因為平等之法，我本應獲得無漏的境界，不受三界束縛，順應佛陀的教導而住。 我追悔過去所犯的過錯，以此來警誡未來。我本應擁有紫磨金色的身軀，具足三十二相（佛陀的顯著特徵），但我卻遠離了這些，沒有莊嚴自己。 我本應具足八十種好相（佛陀的細微特徵），種種功德積累，不應以世俗的瓔珞裝飾。我本應擁有根、力、脫門（修行解脫的途徑），以及八部之音（佛陀的微妙音聲），卻在平等之法中自我削弱。 諸佛的教法，有十八種不共之法（佛陀獨有的功德），我卻永遠失去了這些。我的音聲本應傳遍十方，我本應能見到，並憐憫世俗之人。 我獨自一人，白天行走，又自我責備，內心思量。我每天早晚，都深深地反省自己，輾轉反側，忖度自身。 我應當請問世尊，像我這樣的情況，到底失去了什麼，又該如何彌補。現在，在聖明的佛陀面前，早晚時光流逝，永不停歇。 我看到其他無數的菩薩，他們都受到世雄尊師（佛陀）的教化。 他們都聽聞佛陀的教誨，為眾生宣講佛法的力量。他們的法是無想的，諸漏已盡，普遍通達，獲得了微妙的智慧。 我看到各種各樣的祭祀，以及外道異學，各種邪偽的法術。 因此，我理解了佛陀的教誨，看到了解脫之門，即宣說滅度。一切都得到了理解，他們所見所行，很快就開悟了。

【English Translation】 English version Sitting upright with a focused mind, in the depths of the forest, or among the mountain rocks, the mind reflects on its own actions. Alas, I reproach myself for those evil thoughts. Because of the Dharma of equality, I should have attained the state of no outflows, not bound by the three realms, dwelling in accordance with the Buddha's teachings. I regret the mistakes I have made in the past, using them as a warning for the future. I should have possessed a body of purple-gold hue, complete with the thirty-two marks (distinctive features of the Buddha), but I have distanced myself from these, failing to adorn myself. I should have been complete with the eighty minor marks (subtle features of the Buddha), accumulating various merits, not adorning myself with worldly ornaments. I should have possessed the roots, powers, and gates of liberation (paths to spiritual freedom), as well as the eight kinds of Buddha's voice, yet I have weakened myself in the Dharma of equality. The teachings of the Buddhas have eighteen unique qualities (exclusive merits of the Buddha), which I have lost forever. My voice should have spread throughout the ten directions, and I should have been able to see and have compassion for worldly beings. Alone, I walk during the day, and again I reproach myself, contemplating within. Every morning and evening, I deeply reflect on myself, tossing and turning, pondering my own state. I should ask the World Honored One, what exactly have I lost in my situation, and how should I make amends. Now, before the wise Buddha, the time passes day and night, never ceasing. I see countless other Bodhisattvas, all of whom have been enlightened by the World Honored Teacher (the Buddha). They have all heard the Buddha's teachings, proclaiming the power of the Dharma to all beings. Their Dharma is without thought, their outflows are exhausted, they are universally enlightened, and they have attained subtle wisdom. I see all kinds of sacrifices, as well as externalist teachings, and various false and deceptive practices. Therefore, I understand the Buddha's teachings, I see the gate of liberation, which is to proclaim Nirvana. Everything is understood, and what they see and do, they quickly attain enlightenment.

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了，　　空無之法。　　由是自謂， 　已得滅度，　　今乃自知，　　非至泥洹。 　得覲諸佛，　　天中之天，　　時人中上， 　眾會圍繞，　　三十二相，　　光色巍巍， 　因斯覺了，　　至度無餘。　　我適聞說， 　除于眾熱，　　不以音聲，　　而得無為。 　如我所知，　　正覺師子，　　諸天世人， 　之所奉事，　　則以力勢，　　恒住如斯， 　第一初聞，　　大聖之教。　　波旬時化， 　變為佛形，　　無得為魔，　　之所嬈害。 　如因緣行，　　而引說喻，　　無央數億， 　顯現垓限。　　善立彼岸，　　至道意海， 　得聞彼法，　　除諸狐疑。　　有百千佛， 　及垓之數，　　悉得睹見，　　眾滅度脫。 　如斯諸佛，　　所說經典，　　善權方便， 　隨順御之。　　假使有見，　　現究竟行， 　當來諸佛，　　眾億百千，　　善權方便， 　導御是黨，　　為講說經，　　誘進泥洹。 　隨其體像，　　化以慧行，　　悉而分別， 　次第所有。　　諸佛之法，　　所當教誨， 　尋即承聖，　　受轉經輪。　　世雄導師， 　現真雅訓，　　吾亦如是，　　依蒙其像。 　彼諸魔眾，　　而不敢當，　　心未常懷， 　邪疑之礙。　　普興柔軟，　　深妙之道，

【現代漢語翻譯】 現代漢語譯本 領悟了空無的法則。 因此自認為，已經達到了滅度（Nirvana，涅槃），現在才明白，並非真正到達了泥洹（Nirvana，涅槃）。 得以見到諸佛，天中之天（指佛），世間最尊貴者， 被大眾圍繞，具足三十二相（佛的三十二種殊勝的身體特徵），光芒威嚴， 因此覺悟，達到了徹底的解脫。 我剛剛聽聞佛說，消除了眾生的煩惱熱惱，不通過言語，而獲得了無為（不造作，自然而然的狀態）。 據我所知，正覺的獅子（指佛），諸天和世人，都敬奉侍奉他，他以強大的力量，恒常安住於此， 我最初聽聞，大聖（指佛）的教誨。 波旬（Mara，魔王）有時會變化，變成佛的形象，但無法像魔一樣，對我造成困擾和傷害。 如同因緣的執行，而引出譬喻，無數億，顯現出無限的境界。 善於建立彼岸（指解脫的境界），到達真理的意海， 聽聞了佛法，消除了各種疑惑。 有百千佛，以及無數的佛，我都得以見到，他們都已滅度解脫。 這些佛所說的經典，都是善巧方便，隨順眾生而引導。 假設有人見到，佛顯現究竟的修行， 當來諸佛，無數億百千，都以善巧方便，引導這一類眾生， 為他們講說經典，引導他們進入泥洹（Nirvana，涅槃）。 隨著眾生的體性和形象，用智慧來教化他們，詳細地分別，次第地教導所有。 諸佛的教法，所應當教誨的， 我隨即領受聖教，接受轉動法輪（指佛陀的教法傳播）。 世間的雄偉導師（指佛），展現真實的教誨，我也像這樣，依循佛的形象。 那些魔眾，不敢與佛對抗，心中從未懷有，邪見和疑惑的障礙。 普遍興起柔軟，深奧微妙的道法，

【English Translation】 English version Understood the law of emptiness. Therefore, I thought myself, to have attained Nirvana (Nirvana), but now I know, it was not truly reaching Nirvana (Nirvana). I was able to see all the Buddhas, the Heaven of Heavens (referring to the Buddha), the most honored among people, Surrounded by the assembly, possessing the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), with majestic radiance, Thus awakened, I reached complete liberation. I have just heard the Buddha say, eliminating the heat of afflictions of beings, without using words, and attained non-action (a state of non-effort, naturalness). As I know, the Lion of Perfect Enlightenment (referring to the Buddha), is revered and served by gods and humans, he constantly abides here with great power, I first heard, the teachings of the Great Sage (referring to the Buddha). Mara (the demon king) sometimes transforms, into the image of the Buddha, but cannot, like a demon, cause me trouble or harm. Like the workings of causes and conditions, which bring forth metaphors, countless billions, revealing limitless realms. Skilled in establishing the other shore (referring to the state of liberation), reaching the ocean of the meaning of truth, Having heard the Dharma, I eliminated all doubts. There are hundreds of thousands of Buddhas, and countless Buddhas, I have been able to see them all, they have all attained Nirvana and liberation. The scriptures spoken by these Buddhas, are all skillful means, guiding beings according to their needs. Suppose someone sees, the Buddha manifesting ultimate practice, The future Buddhas, countless billions, all use skillful means, to guide this kind of beings, To preach the scriptures to them, guiding them into Nirvana (Nirvana). According to the nature and form of beings, they teach them with wisdom, explaining in detail, and teaching in order. The teachings of the Buddhas, what should be taught, I immediately received the holy teachings, and accepted the turning of the Dharma wheel (referring to the propagation of the Buddha's teachings). The majestic teacher of the world (referring to the Buddha), reveals the true teachings, I am also like this, following the image of the Buddha. Those demon hosts, dare not oppose the Buddha, their hearts have never harbored, the obstacles of wrong views and doubts. Universally arising soft, profound and subtle Dharma,

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以佛音聲，　　而得歡欣。　　今日所有， 　諸志猶預，　　以棄沉吟，　　住于聖慧。 　我成如來，　　無眾結網，　　諸天世人， 　以為眷屬。　　今日得睹，　　佛之道眼， 　當勸助化，　　于眾菩薩。」

佛告賢者舍利弗：「今吾班告天上世間，沙門梵志、諸天人民、阿須倫，佛知舍利弗曾以供奉三十二千億佛，而為諸佛之所教化，當成無上正真道。吾身長夜亦開導汝以菩薩誼，爾緣此故興在吾法。如來威神之所建立，亦本願行念菩薩教，未得滅度自謂滅度。舍利弗！汝因本行欲得識念無央數佛，則當受斯《正法華經》一切佛護，普為聲聞分別說之。」

佛語舍利弗：「汝于來世無量無數不可計劫，供養億百千佛受正法教，奉敬修行此方等經，具足眾行當得佛道，號蓮華光如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，其世界名離垢。平等快樂威曜巍巍，諸行清凈所立安隱，米穀豐賤人民繁熾，男女眾多具足周備，琉璃黃金以為長繩，連綿路傍一切路邊，有七寶樹八重交道，行樹枝葉華實常茂。蓮華光正覺亦當承續說三乘法，而佛說法具足一劫，所可演經示奇特愿。劫名大寶嚴，所以名曰大寶嚴者？謂彼佛國諸菩薩眾，諸菩薩眾有無央數，不可思議無能限

【現代漢語翻譯】 現代漢語譯本 以佛陀的聲音，獲得歡欣。 今天所有心存猶豫的人，都應拋棄沉吟，安住于聖者的智慧。 我成就如來，沒有眾多的束縛，諸天世人，都成為我的眷屬。 今天得以見到，佛陀的道眼，應當勸導幫助教化，眾多的菩薩。

佛陀告訴賢者舍利弗：『現在我向天上世間，沙門、婆羅門、諸天人民、阿修羅宣告，佛知道舍利弗曾經供奉三十二千億佛，被諸佛所教化，應當成就無上正真之道。 我長久以來也開導你以菩薩的道義，你因此緣故興起在我的佛法中。如來的威神所建立，也是你本願修行菩薩的教導，未得滅度卻自以為滅度。 舍利弗！你因本來的修行想要認識憶念無數的佛，就應當接受這部《正法華經》，一切佛都會護佑你，普遍為聲聞分別解說。』

佛陀告訴舍利弗：『你在未來無量無數不可計量的劫數中，供養億百千佛，接受正法教誨，奉行修行這部方等經典，具足各種修行，應當成就佛道，號為蓮華光如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，他的世界名為離垢。 平等快樂，威嚴光明，各種行為清凈，所建立的安穩，米穀豐饒，人民繁盛，男女眾多，一切都具足完備，用琉璃黃金作為長繩，連線綿延在道路兩旁，一切路邊，有七寶樹八重交錯，行道樹的枝葉花果常常茂盛。 蓮華光正覺也應當繼續宣說三乘佛法，而佛陀說法具足一劫的時間，所宣講的經典顯示奇特的願力。 劫名為大寶嚴，之所以名為大寶嚴，是因為那個佛國中的諸菩薩眾，菩薩眾有無數，不可思議，無法限量。'

【English Translation】 English version With the Buddha's voice, one obtains joy. Today, all those who are hesitant should abandon their doubts and dwell in the wisdom of the saints. I have become a Tathagata, without the net of attachments, and all the gods and people of the world are my family. Today, having seen the Buddha's eye of the Way, one should encourage and help to teach the many Bodhisattvas.

The Buddha said to the wise Shariputra: 'Now I announce to the heavens and the world, to the Shramanas, Brahmins, gods, people, and Asuras, that the Buddha knows that Shariputra once made offerings to thirty-two thousand billion Buddhas, and was taught by all the Buddhas, and should attain the unsurpassed, true, and right path. For a long time, I have also guided you with the principles of a Bodhisattva, and for this reason, you have arisen in my Dharma. The establishment of the Tathagata's majestic power is also due to your original vow to practice the teachings of the Bodhisattva, who has not attained Nirvana but believes he has. Shariputra! Because of your original practice, you wish to know and remember countless Buddhas, then you should receive this 'Saddharma Puṇḍarīka Sūtra,' all Buddhas will protect you, and you will explain it to the Shravakas separately.'

The Buddha said to Shariputra: 'In the immeasurable, countless, and incalculable kalpas of the future, you will make offerings to hundreds of thousands of millions of Buddhas, receive the teachings of the true Dharma, practice and cultivate this Vaipulya Sutra, and complete all practices, and you should attain Buddhahood, named Lotus Light Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Understanding and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, and his world will be named Immaculate. It will be equal and joyful, majestic and radiant, all actions will be pure, the establishment will be peaceful, the rice and grains will be abundant, the people will be prosperous, there will be many men and women, and everything will be complete and perfect. Ropes of lapis lazuli and gold will be used, connecting and extending along both sides of the roads, and along all roads, there will be seven-jeweled trees with eight layers of intersections, and the branches, leaves, flowers, and fruits of the trees along the roads will always be lush. The Lotus Light Perfectly Enlightened One will also continue to preach the three vehicles of Dharma, and the Buddha's preaching will last for a kalpa, and the sutras he will expound will show extraordinary vows. The kalpa will be named Great Jewel Adornment, and the reason it is named Great Jewel Adornment is that the Bodhisattvas in that Buddha land are countless, inconceivable, and immeasurable.'

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量，唯有如來乃能知數。菩薩大士在其佛土，為覺意寶行如蓮華，無有新學久殖德本，凈修梵行而無年限，親近如來常應佛慧，具大神通志存法要，勇猛志強。諸菩薩眾，具足如是無有缺減，是故其劫名大寶嚴，蓮華光佛當壽十二中劫，不可計童子時也，其國人民當壽八劫。蓮華光如來過十二劫，有菩薩名堅滿，當授其決，告諸比丘言：『此堅滿大士，吾滅度后當得無上正真道，號度蓮華界如來正覺。』蓮華光佛滅度之後，正法像法住二十中劫，其佛世界如前佛土等無差特。度蓮華界如來亦壽二十二中劫，爾乃滅度。佛滅度后，其佛正法及像法住二十二中劫。」

爾時世尊以偈頌曰：

「卿舍利弗，　　于當來世，　　得成為佛， 　顯如來尊，　　號蓮華光，　　普平等目， 　教授開化，　　眾庶億千。　　奉事無數， 　諸佛億載，　　于彼修力，　　多所興立， 　所在勸化，　　得為十力，　　便當成就， 　上尊佛道。　　不可思議，　　無央數劫， 　劫當號名，　　大寶嚴莊。　　世界名曰， 　為離諸垢。　　其蓮華光，　　國土清凈， 　以紺琉璃，　　遍敷為地，　　紫磨金繩， 　連綿為飾，　　若干種樹，　　皆七寶成， 　其樹華實，　　悉以黃金。　　彼諸菩薩， 　意皆堅

【現代漢語翻譯】 現代漢語譯本 其數量，只有如來（Tathagata，佛的稱號）才能知道。菩薩大士們在他們的佛土中，以覺悟的意念和珍貴的行為如同蓮花般修行，沒有新學和久修的分別，都凈修梵行且沒有年限，親近如來，常應佛的智慧，具備大神通，志向在於佛法要義，勇猛精進。這些菩薩眾，都具備這些品質，沒有絲毫欠缺，因此他們的劫被稱為大寶嚴。蓮華光佛（Padmaprabha Buddha）的壽命為十二中劫，無法計算其童年時期，其國人民的壽命為八劫。蓮華光如來過世十二劫后，有一位菩薩名為堅滿（Drdhamati），將接受他的授記，告訴眾比丘說：『這位堅滿大士，我滅度后將證得無上正真之道，號為度蓮華界如來正覺。』蓮華光佛滅度之後，正法和像法將住世二十中劫，其佛世界與之前的佛土一樣，沒有差別。度蓮華界如來也壽命二十二中劫，然後滅度。佛滅度后，其佛的正法和像法將住世二十二中劫。 那時，世尊以偈頌說道： 『舍利弗（Sariputra），你于未來世，將得成佛，顯現如來尊貴，號為蓮華光，普平等目，教導開化，眾生億千。奉事無數，諸佛億載，于彼修行，多所興立，所在勸化，得為十力（Dasabala，佛的十種力量），便當成就，至上佛道。不可思議，無央數劫，劫當號名，大寶嚴莊。世界名為，離諸垢染。其蓮華光，國土清凈，以紺琉璃，遍敷為地，紫磨金繩，連綿為飾，若干種樹，皆七寶成，其樹花實，悉以黃金。彼諸菩薩，意皆堅固。』

【English Translation】 English version Their quantity, only the Tathagata (Buddha's title) can know. The great Bodhisattvas in their Buddha-lands cultivate with awakened minds and precious actions like lotuses, without distinction between new learners and those who have cultivated for a long time, all purely practicing Brahma-conduct without time limits, being close to the Tathagata, constantly responding to the Buddha's wisdom, possessing great supernatural powers, with their aspirations set on the essence of the Dharma, and being courageous and diligent. These Bodhisattva assemblies all possess these qualities without any deficiency, therefore their kalpa is called Great Jewel Adornment. The lifespan of Padmaprabha Buddha is twelve intermediate kalpas, and his childhood is incalculable, while the lifespan of the people in his country is eight kalpas. After Padmaprabha Tathagata passes away for twelve kalpas, there will be a Bodhisattva named Drdhamati, who will receive his prediction, telling the monks: 'This great Bodhisattva Drdhamati, after my passing, will attain the unsurpassed, true, and correct path, and will be named the Tathagata of the Correct Enlightenment of the Lotus Realm.' After Padmaprabha Buddha passes away, the True Dharma and the Semblance Dharma will remain for twenty intermediate kalpas, and his Buddha-world will be the same as the previous Buddha-lands, without any difference. The Tathagata of the Lotus Realm will also live for twenty-two intermediate kalpas, and then pass away. After the Buddha passes away, his True Dharma and Semblance Dharma will remain for twenty-two intermediate kalpas. At that time, the World Honored One spoke in verses: 'Sariputra, in the future world, you will attain Buddhahood, manifesting the honor of the Tathagata, named Padmaprabha, with universally equal vision, teaching and enlightening, countless billions of beings. Serving countless, billions of Buddhas, cultivating there, establishing much, exhorting everywhere, attaining the Ten Powers (Dasabala, the ten powers of a Buddha), you will then achieve, the supreme Buddha path. Inconceivable, countless kalpas, the kalpa will be named, Great Jewel Adornment. The world will be named, Free from All Defilements. The Padmaprabha, land is pure, with dark blue lapis lazuli, spread all over as the ground, purple gold ropes, continuously as decorations, various kinds of trees, all made of seven treasures, their flowers and fruits, all of gold. Those Bodhisattvas, their minds are all firm.'

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強，　　所造言行，　　聖哲聰明， 　善學佛道，　　億百千垓，　　是等來現， 　最勝法教。　　佛最後時，　　無有蔭蓋， 　為童子時，　　無所慕樂，　　棄離愛慾， 　即出家去，　　便得成就，　　上尊佛道。 　斯最勝尊，　　則得自在，　　其命當壽， 　十二中劫。　　法教當立，　　盡於八劫。 　彼命限量，　　劫數如是。　　若大聖佛， 　滅度之後，　　當具足滿，　　廿二中劫。 　爾時法住，　　若干之數，　　愍哀天上， 　及世間人。　　其佛正法，　　滅盡之後， 　像法當住，　　廿二中劫。　　彼大聖明， 　舍利流佈，　　男神女鬼，　　供養最勝。 　其世尊德，　　亦當如是。　　告舍利弗， 　且當自慶，　　仁者國土，　　嚴飾如是， 　兩足之尊，　　自然無倫。」

爾時四部眾，比丘、比丘尼、清信士、清信女，天、龍、鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，聞佛世尊授舍利弗決，當成無上正真之道，心懷欣豫歡喜踴躍，不能自勝，各自脫身衣以覆佛上。時天帝釋、梵忍跡天，及余無數億千天子，各各取衣供養世尊，以天華、香意華、大意華散於佛上，諸天衣物悉在虛空羅列而住，天上伎樂自然而鳴，天上大聲自然雷震，普雨天華，

【現代漢語翻譯】 現代漢語譯本 『強大』，所造的言行，聖哲的聰明，善於學習佛道，億百千垓（形容極大的數量），這些聖者都將出現，傳授最殊勝的佛法教誨。當佛陀臨近涅槃之時，沒有任何遮蔽，如同童子一般，沒有任何貪戀，捨棄愛慾，隨即出家修行，便能成就至高無上的佛道。 這位最尊貴的佛陀，將獲得自在，他的壽命將有十二中劫（佛教時間單位）。他的佛法教誨將存在八劫。他的壽命和劫數就是這樣。如果大聖佛陀涅槃之後，他的教法將具足存在二十二中劫。 那時，佛法將住世若干時間，慈悲憐憫天上和世間的人們。當佛陀的正法滅盡之後，像法（佛陀教法的模仿階段）將住世二十二中劫。這位大聖的舍利將廣為流佈，男神女鬼都將供養這位最尊貴的佛陀。 這位世尊的功德也將如此。佛陀告訴舍利弗（佛陀十大弟子之一，以智慧著稱），你應該為此感到慶幸，你的國土將如此莊嚴，兩足之尊（佛陀的尊稱）自然是無與倫比的。 當時，四部眾（比丘、比丘尼、優婆塞、優婆夷），天、龍、鬼神、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩休勒（大蟒神），聽到佛陀世尊為舍利弗授記，將來成就無上正等正覺的佛道，心中充滿喜悅，歡喜踴躍，無法自持，各自脫下身上的衣服覆蓋在佛陀身上。當時，天帝釋（帝釋天）、梵忍跡天（梵天），以及無數億千的天子，各自取出衣服供養世尊，用天花、香意花、大意花散在佛陀身上，諸天的衣物都懸在虛空中排列著，天上的伎樂自然鳴響，天上的大聲自然如雷震動，普降天花。

【English Translation】 English version 'Strong', the words and deeds created, the wisdom of the sages, skilled in learning the Buddha's path, countless billions of 'gai' (a unit of extremely large number), these saints will appear, teaching the most supreme Dharma. When the Buddha is near Nirvana, there is no covering, like a child, without any attachment, abandoning desires, immediately leaving home to practice, and then achieving the supreme Buddha's path. This most venerable Buddha will attain freedom, his life span will be twelve 'middle kalpas' (a Buddhist unit of time). His Dharma teachings will exist for eight kalpas. His life span and kalpas are like this. If the great saint Buddha enters Nirvana, his teachings will fully exist for twenty-two middle kalpas. At that time, the Dharma will remain in the world for a certain period, with compassion for beings in heaven and on earth. When the Buddha's true Dharma has perished, the semblance Dharma (the imitative stage of the Buddha's teachings) will remain for twenty-two middle kalpas. The relics of this great saint will be widely distributed, and male and female deities will make offerings to this most venerable Buddha. The merits of this World Honored One will also be like this. The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom), you should rejoice in this, your land will be so adorned, the Honored One of Two Feet (a title for the Buddha) is naturally unparalleled. At that time, the four assemblies (bhikkhus, bhikkhunis, upasakas, upasikas), gods, dragons, ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), hearing the World Honored Buddha's prediction for Shariputra, that he would achieve the supreme, perfect enlightenment of Buddhahood, their hearts were filled with joy, they were overjoyed and could not contain themselves, each taking off their clothes to cover the Buddha. At that time, Sakra (Indra), Brahma, and countless billions of celestial beings, each took out clothes to offer to the World Honored One, scattering celestial flowers, fragrant flowers, and great fragrant flowers on the Buddha, the celestial garments were all suspended in the sky, celestial music played naturally, and the great sound of heaven naturally thundered, raining down celestial flowers.

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咸共舉聲而皆嘆曰：「今所聞法自昔未有，前波羅奈鹿苑之中，始轉法輪蓋不足言，今佛世尊則復講說無上法輪。」

時諸天子讚頌曰：

「於世無雙比，　　今者轉法輪， 　為男女講說，　　陰衰所從起， 　彼第一暢說，　　十二展轉事， 　今導師演說，　　少能信樂者。 　從世雄大聖，　　面聞無數法， 　往始至於茲，　　未聆如斯典。 　大導師所說，　　我今代勸助， 　勇猛舍利弗，　　而乃得授決。 　為嘆本發意，　　所供養佛數， 　我當蒙及逮，　　得佛世最上。 　已所造凈行，　　頻數若干種， 　奉過去諸佛，　　愿獲佛道誼。」

於是舍利弗白世尊曰：「我今無結狐疑已除，現在佛前得授予決，為無上正真道。」又曰：「大聖！斯千二百得自在者，昔來豈不住學地乎？當來如是此佛教耶？斯諸比丘，頓止行門遵尚法律，度老病死咨嗟泥洹，是諸比丘無央數千，供養世尊，學諸所學，畏吾我、懼三世，毀諸見眾邪？行立滅度，已懷此想得至道場。初未曾聞如是像法，心每猶豫。善哉！世尊！愿說要誼，使此比丘疑網悉除。今四部眾意咸悵悵，當令坦然無餘結恨。」

佛告舍利弗：「曏者吾不說斯法耶？以若干種善權方便，隨其因緣而示現之，如來、至真、等

【現代漢語翻譯】 現代漢語譯本 他們都一起發出讚歎的聲音說：『今天所聽聞的佛法，是從前沒有過的。以前在波羅奈（Varanasi）鹿野苑（Mrigadava）中，佛陀初轉法輪（Dharmachakra），實在不足以相比。現在佛世尊又再次講說無上的法輪。』 當時，諸天子讚頌說： 『世間無與倫比，今天轉法輪，為男女眾講說，陰（skandha）的衰敗從何而起，他第一位暢說，十二因緣（dvadasanga-pratityasamutpada）的展轉相生，現在導師演說，很少有人能信受樂意。從世間雄偉的大聖那裡，當面聽聞無數的佛法，從過去到現在，從未聽聞過如此的經典。大導師所說，我今天代替勸助，勇猛的舍利弗（Sariputra），才得以被授記。爲了讚歎他最初的發心，所供養的佛陀數量，我應當蒙受恩澤，最終證得佛陀世間最上的果位。已經造作的清凈行為，多次有若干種，奉獻給過去的諸佛，愿能獲得佛道的友誼。』 於是，舍利弗（Sariputra）對世尊說：『我現在沒有疑惑，狐疑已經消除，在佛陀面前得到授記，證得無上正真之道。』又說：『大聖！這一千二百位得到自在的弟子，過去難道不是在學地嗎？未來也會像這樣接受佛陀的教誨嗎？這些比丘，立刻停止修行，遵從法律，度脫老病死，渴望涅槃（Nirvana）。這些比丘，無數千人，供養世尊，學習各種所學，畏懼我執（Atman）、懼怕三世（trikala），毀壞各種見解和邪說嗎？他們行立滅度，已經懷有這樣的想法到達道場。最初從未聽聞過這樣的佛法，心中常常猶豫。善哉！世尊！愿您講說要義，使這些比丘的疑惑全部消除。現在四部大眾心中都感到悵惘，應當讓他們坦然，沒有剩餘的怨恨。』 佛陀告訴舍利弗（Sariputra）：『我之前沒有講說這樣的佛法嗎？我用各種善巧方便，隨著因緣而示現，如來（Tathagata）、至真（Satya）、等正覺（Samyaksambuddha）……』

【English Translation】 English version They all raised their voices and exclaimed, 'The Dharma we have heard today is unprecedented. The turning of the Dharma wheel (Dharmachakra) in the Deer Park (Mrigadava) of Varanasi (Benares) before is not worth mentioning. Now, the World Honored One, the Buddha, is again expounding the unsurpassed Dharma wheel.' At that time, the heavenly beings praised, saying: 'Unparalleled in the world, today the Dharma wheel is turned, explaining to men and women, where the decay of the aggregates (skandha) arises from. He first eloquently explains the twelve links of dependent origination (dvadasanga-pratityasamutpada). Now the guide expounds, few are able to believe and rejoice. From the great sage, the hero of the world, having heard countless teachings face to face, from the past until now, we have never heard such a scripture. What the great guide has spoken, I now assist in encouraging. The courageous Sariputra, was then given a prediction. To praise his original aspiration, the number of Buddhas he has served, I shall receive grace and attain the supreme Buddhahood. The pure deeds already performed, repeatedly in various ways, offered to the Buddhas of the past, wishing to obtain the friendship of the Buddha's path.' Then, Sariputra said to the World Honored One, 'I now have no doubts, my suspicions have been eliminated, and I have received a prediction in the presence of the Buddha, attaining the unsurpassed true path.' He also said, 'Great Sage! These twelve hundred disciples who have attained freedom, were they not previously on the path of learning? Will they also receive the Buddha's teachings in the future? These monks, immediately ceasing their practice, follow the law, transcend old age, sickness, and death, and yearn for Nirvana. These monks, countless thousands, serve the World Honored One, learning all that is to be learned, fearing self (Atman), fearing the three times (trikala), destroying all views and heresies? They practice and attain extinction, having already conceived this idea and arrived at the Bodhi tree. They have never heard such a Dharma before, and their hearts are often hesitant. Excellent! World Honored One! May you explain the essential meaning, so that all the doubts of these monks may be eliminated. Now the four assemblies are all feeling anxious, may you make them feel at ease, without any remaining resentment.' The Buddha said to Sariputra, 'Did I not speak of this Dharma before? I used various skillful means, manifesting according to conditions, the Tathagata, the Truth (Satya), the Perfectly Enlightened One (Samyaksambuddha)...'

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正覺所分別演，皆為無上正真道故，我所咨嗟皆當知之，為菩薩也。又舍利弗！今吾引喻重解斯誼，有明慧者當了此譬喻。如郡國縣邑有大長者，其年朽邁坐起苦難，富樂無極財寶無量。有大屋宅，周匝寬博垣墻高廣，其舍久故，數百千人而在其內，唯有一門及監守者。堂屋傾危樑柱腐敗，軒窗既多多積薪草。時失大火，從一面起普燒屋宅。長者有子，若十若二十。欲出諸子，諸子放逸嬉戲飲食，卒見火起各各馳走，周慞詰屈不知所出。父而唸曰：『今遭火變屋皆然熾，以何方便免救吾子？』時父知子各所好喜，即為陳設象馬車乘遊觀之具，開示門合使出于外，鼓作倡伎絕妙之樂，戲笑相娛令濟火厄，當賜眾乘。像車馬車羊車伎車，吾以嚴辦停在門外，速疾走出出避火災，自恣所欲從意所樂。諸子聞父所敕所賜，像馬車乘音樂之屬，各共精進廣設方計，土坌水澆奔走得出。長者見子安隱而出，四面露坐心各踴躍，不復恐懼，各各白言：『愿父賜我諸所見許若干種伎相娛樂具象馬車乘。』

「又舍利弗！彼大長者，等賜諸子七寶大車，珠交露幔車甚高廣，諸珍嚴莊所未曾有，清凈香華瓔珞校飾，敷以繒褥氍毹綩綖，衣被鮮白鑠如電光，冠幘履屣世所希有，若干童子各各手持，一種一色皆悉同等，用賜諸子。所以者

【現代漢語翻譯】 現代漢語譯本：佛陀所分別演說的，都是爲了無上正真之道，我所讚歎的，你們都應當知道，是爲了菩薩的緣故。又舍利弗（佛陀的十大弟子之一，以智慧著稱）！現在我用比喻來再次解釋這個道理，有智慧的人應當明白這個比喻。比如在郡、國、縣、邑中，有一位大長者（富有的長者），他年老體衰，坐立都很困難，但極其富有，擁有無數的財寶。他有一座很大的宅院，四周寬闊，圍墻高大，這座宅院年久失修，裡面住著成百上千的人，只有一個門和看守的人。堂屋傾斜破敗，樑柱腐朽，窗戶很多，堆積著大量的柴草。這時突然失火，從一面開始，迅速蔓延燃燒整個宅院。長者有兒子，可能是十個或二十個。他想讓兒子們出來，但兒子們卻放縱嬉戲，只顧吃喝，突然看到火起，各自奔跑，驚慌失措，不知道該往哪裡逃。父親心想：『現在遭遇火災，房屋都燃燒起來了，用什麼方法才能救出我的兒子呢？』這時父親知道兒子們各自的喜好，就為他們陳設了象車、馬車等各種遊玩的器具，打開門讓他們出去，還奏起美妙的音樂，讓他們嬉笑玩樂，以便逃離火災，並承諾會賜予他們各種車輛。像車、馬車、羊車、伎車，我已經準備好停在門外，你們快點跑出去，躲避火災，可以隨意做自己想做的事，滿足自己的願望。兒子們聽到父親的命令和承諾，說有象車、馬車和音樂等，都各自努力，想盡辦法，有的用土掩蓋，有的用水澆滅，奔跑著逃了出來。長者看到兒子們平安出來，在空地上坐著，心裡非常高興，不再恐懼，都各自說道：『希望父親賜給我們之前所說的各種娛樂器具，像車、馬車等。』 又舍利弗！那位大長者，平等地賜予兒子們七寶大車，車上裝飾著珍珠和透明的帷幔，車身非常高大寬廣，裝飾著前所未有的珍寶，用清凈的香花和瓔珞裝飾，鋪著絲綢和毛毯，衣服潔白如雪，閃耀如電光，頭戴帽子，腳穿鞋子，都是世間罕見的，還有許多童子，每人手裡拿著一種顏色相同的物品，都一模一樣，用來賜給兒子們。這是為什麼呢？

【English Translation】 English version: What the Buddha has separately expounded is all for the sake of the unsurpassed, true, and right path. What I praise, you should all know, is for the sake of the Bodhisattvas. Moreover, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Now I will use a parable to explain this meaning again. Those with wisdom should understand this parable. For example, in a district, country, county, or town, there is a great elder (a wealthy elder) who is old and frail, having difficulty sitting and standing, but is extremely wealthy, possessing countless treasures. He has a large mansion, spacious all around, with high walls, and this mansion is old and dilapidated. Hundreds or thousands of people live inside, and there is only one door and a guard. The main hall is leaning and collapsing, the beams and pillars are rotten, there are many windows, and a large amount of firewood and grass are piled up. At this time, a fire suddenly breaks out, starting from one side and quickly spreading to burn the entire mansion. The elder has sons, perhaps ten or twenty. He wants to get his sons out, but the sons are indulging in play, only caring about eating and drinking. Suddenly seeing the fire, they run in all directions, panicking and not knowing where to escape. The father thinks: 'Now that we are facing a fire, and the house is burning, what method can I use to save my sons?' At this time, the father knows each of his sons' preferences, so he sets up elephant carts, horse carts, and other various playthings for them, opens the door to let them out, and also plays wonderful music to make them laugh and play, so that they can escape the fire, and promises to give them various vehicles. Elephant carts, horse carts, sheep carts, and entertainer carts, I have prepared them and parked them outside the door. You should quickly run out to avoid the fire, and you can do whatever you want and fulfill your desires. The sons hear their father's command and promise, saying there are elephant carts, horse carts, and music, so they each strive hard, trying every means, some covering with soil, some extinguishing with water, and running out. The elder sees his sons come out safely, sitting in the open space, and is very happy, no longer afraid. They each say: 'We hope that father will give us the various entertainment tools, elephant carts, horse carts, etc., that you promised before.' Moreover, Shariputra! That great elder equally bestows upon his sons seven-jeweled great carts, adorned with pearls and transparent curtains, the carts being very tall and wide, decorated with unprecedented treasures, adorned with pure fragrant flowers and necklaces, covered with silk and carpets, the clothes as white as snow, shining like lightning, wearing hats and shoes, all rare in the world, and there are many children, each holding one item of the same color, all identical, to give to the sons. Why is this so?

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何？今此幼童皆是吾子，寵敬等愛意無偏黨，以故賜與平等大乘。

「又舍利弗！吾亦如是為眾生父，停儲庫藏滿無空缺，如斯色像，教化誘進得示大乘。諸子則尋獲斯大乘，以為奇珍得未曾有，而乘遊行。于意云何？長者賜子珍寶大乘，將無虛妄乎？」

舍利弗白佛：「不也。安住！不也。世尊！其人至誠。所以者何？彼大長者救濟諸子，而不欲令遇斯火害，隨其所樂許而賜之，適出之後各與大乘，以故長者不為虛妄。究竟諸子志操所趣，故以方便令免患禍，況復貯畜無量寶藏，以一色類平等大乘賜子不虛。」

佛言：「善哉！舍利弗！誠如所云。如來、至真、等正覺超越十方光照眾冥，解脫憂恐拔斷根牙，枝葉華實如來慧現。法王神力為世之父，善權方便攝持恩議，行乎大悲道心無盡，愍哀三界大火熾然，黎庶不解故現世間，救濟眾生生老病死諸不可意結縛之惱，裂壞所著、脫淫怒癡，誘導三乘，漸漸勸示無上正真之道。適興於世，睹諸群萌，妄想財業愛惜無厭，因從情慾致無數苦，於今現在貪求汲汲，后離救護便墮地獄、餓鬼、畜生，燒炙脯煮飢渴負重，痛不可言。正使生天及在人間，與不可會、恩愛別離，憂惱難量。一時離苦，歌舞戲笑不知恐畏，無所忌難不自覺了，不肯思惟計其本末，

【現代漢語翻譯】 現代漢語譯本：『為什麼呢？』現在這些孩子都是我的孩子，我對他們的寵愛和尊敬是平等無偏的，因此賜予他們平等的『大乘』（Mahayana，佛教教義，意為「大乘佛法」）。 『還有，舍利弗（Sariputra，佛陀十大弟子之一）！我如同眾生的父親，我的寶藏庫房充滿無缺，就像這樣，我以各種方式教化引導他們，讓他們能夠領悟『大乘』。這些孩子們也因此獲得了『大乘』，認為這是稀世珍寶，前所未有，並因此而乘駕（修行）。你認為如何？一位長者賜予他的孩子們珍寶『大乘』，這難道是虛妄的嗎？』 舍利弗回答佛說：『不是的。安住（佛陀的尊稱）！不是的。世尊（Bhagavan，佛陀的尊稱）！那位長者是真誠的。為什麼呢？因為那位大長者是爲了救濟他的孩子們，不希望他們遭受火災的危害，所以才隨他們的喜好答應他們，在他們出來之後，又各自給予他們『大乘』，因此那位長者不是虛妄的。他最終是爲了實現孩子們的心願，所以才用方便法讓他們免受災禍，更何況他擁有無量的寶藏，用一種平等的大乘賜予孩子們，這怎麼會是虛妄的呢？』 佛說：『說得好啊！舍利弗！確實如你所說。如來（Tathagata，佛陀的稱號）、至真（Satya，真理）、等正覺（Samyaksambuddha，完全覺悟的佛陀）超越十方，光明照耀一切黑暗，解脫憂愁恐懼，拔除煩惱的根源，枝葉花果都展現出如來的智慧。法王（Dharmaraja，佛陀的稱號）的神力如同世間的父親，善巧方便地攝受恩惠，以大悲心行道，永無止境，憐憫三界（欲界、色界、無色界）大火熾盛，民眾不明白，所以才出現在世間，救濟眾生生老病死等各種不如意的煩惱束縛，破除執著，脫離淫慾、嗔怒、愚癡，引導他們走向三乘（聲聞乘、緣覺乘、菩薩乘），逐漸勸導他們走向無上正真的道路。我出現在世間，看到眾生，妄想追求財富和事業，貪愛無厭，因為情慾而導致無數的痛苦，現在貪求不已，死後失去救護，便會墮入地獄、餓鬼、畜生道，遭受燒烤、飢渴、負重等難以言說的痛苦。即使生在天上或人間，也會與所愛的人分離，憂愁煩惱難以衡量。他們暫時脫離痛苦，歌舞嬉戲，卻不知道恐懼，毫無顧忌，不自覺醒，不肯思考事情的根本原因。』

【English Translation】 English version: 『Why is that?』 Now, these children are all my children. My affection and respect for them are equal and unbiased. Therefore, I bestow upon them the equal 『Great Vehicle』 (Mahayana, a major branch of Buddhism). 『Furthermore, Sariputra (one of the Buddha's ten principal disciples)! I am like a father to all beings. My storehouses are full and without lack. In this way, I teach and guide them in various ways so that they can comprehend the 『Great Vehicle.』 These children also obtain the 『Great Vehicle』 and consider it a rare treasure, unprecedented, and thus they ride (practice) it. What do you think? If an elder bestows upon his children the precious 『Great Vehicle,』 would that be false?』 Sariputra replied to the Buddha, 『No, it is not. O Dweller (a respectful title for the Buddha)! No, O World-Honored One (Bhagavan, a respectful title for the Buddha)! That elder is sincere. Why is that? Because that great elder is trying to save his children and does not want them to suffer the harm of fire. Therefore, he agrees to their wishes, and after they come out, he gives each of them the 『Great Vehicle.』 Thus, that elder is not false. Ultimately, he is trying to fulfill the wishes of his children, so he uses expedient means to save them from disaster. Moreover, he possesses immeasurable treasures, and bestowing upon his children an equal 『Great Vehicle,』 how could that be false?』 The Buddha said, 『Well said, Sariputra! It is indeed as you say. The Tathagata (a title for the Buddha), the Truth (Satya), the Fully Enlightened One (Samyaksambuddha) transcends the ten directions, and his light illuminates all darkness, liberating from sorrow and fear, uprooting the source of afflictions. The branches, leaves, flowers, and fruits all manifest the wisdom of the Tathagata. The power of the Dharma King (Dharmaraja, a title for the Buddha) is like that of a father in the world. He skillfully and expediently embraces with kindness, practices the path with great compassion, without end, and pities the great fire blazing in the three realms (the desire realm, the form realm, and the formless realm). The people do not understand, so he appears in the world to save beings from the bonds of suffering such as birth, old age, sickness, and death. He breaks down attachments, frees them from lust, anger, and ignorance, and guides them towards the three vehicles (the Hearer Vehicle, the Solitary Buddha Vehicle, and the Bodhisattva Vehicle), gradually encouraging them towards the supreme and true path. I appear in the world and see beings, falsely pursuing wealth and careers, greedily desiring without end. Because of their desires, they suffer countless pains. Now they are greedy and seeking, and after death, they lose protection and fall into hell, the realm of hungry ghosts, and the animal realm, suffering from roasting, hunger, thirst, and carrying heavy burdens, pains that are indescribable. Even if they are born in heaven or the human realm, they will be separated from their loved ones, and their sorrows and worries will be immeasurable. They temporarily escape suffering, singing and dancing, but they do not know fear, they are reckless, they are not aware, and they do not think about the root cause of things.』

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不求救護復見燒然。三界眾生勤苦之患，吾當施立無極大安，無數百千不可思議諸佛正慧。其有盈逸迷惑欲樂，如來誘立道慧神足，善權方便化現佛慧，聞使佛力無所畏。眾生難寤不肯尋受，因緣所縛，未脫生老病死憂患，未始得度三界燒炙，不了所歸。何謂解佛慧者？譬如長者，立強勇猛多力諸士，救彼諸子使離火患，方便誘之適出在外，然後乃賜微妙奇特眾寶車乘。如是，舍利弗！如來正覺以力、無畏建立眾德，善權方便修勇猛慧，睹見三界然熾之宅，欲以救濟眾生諸難，故現聲聞、緣覺、菩薩之道，以是三乘開化驅馳使棄愛慾，教諸萌類滅三界火、淫怒癡縛，色聲香味細滑之法，三處五欲五欲燒人，不猗三界便得三乘，勤精三乘則超三界，進三乘者諸佛所訓也。黎庶則至無央數集，世尊現戲行為娛樂，修此根、力、覺意、禪定、脫門、三昧正受，然於後世致大法樂，安隱欣豫無所掛礙。

「又舍利弗！其有眾生未興起者，如來出世有信樂者，樂佛法教精進奉行，最後竟時欲取滅度，謂聲聞乘。遵求羅漢孚出三界；譬如長者免濟子難許以羊車。若復有人無有師法，自從意出求至寂然，欲獨滅度覺諸因緣，于如來法而行精進，謂緣覺乘；出之火宅許以馬車。假使有人，求諸通慧諸佛道慧，自在聖慧自從心出，

【現代漢語翻譯】 現代漢語譯本：不求救護，又將再次見到被焚燒的景象。三界眾生被勤苦的憂患所困擾，我應當施予無上的安樂，無數百千不可思議的諸佛正慧（指佛的真正智慧）。那些沉溺於逸樂、迷惑于慾望的人，如來會引導他們建立道慧（指通往真理的智慧）和神足（指神通），以善巧方便化現佛慧（指佛的智慧），讓他們聽到佛的力量是無所畏懼的。眾生難以覺悟，不肯尋求接受，被因緣所束縛，未能脫離生老病死的憂患，從未能度過三界的焚燒，不明白最終的歸宿。什麼是理解佛慧的人呢？譬如一位長者，設立強壯勇猛、力大無比的勇士，去救他的孩子們脫離火災，用方便的方法引誘他們到外面，然後才賜予他們微妙奇特的各種寶車。舍利弗！如來正覺（指佛的覺悟）以力量和無畏建立各種功德，用善巧方便修習勇猛的智慧，看到三界如同燃燒的房屋，想要救濟眾生的各種苦難，所以示現聲聞（指聽聞佛法而修行的人）、緣覺（指獨自覺悟的人）、菩薩（指發願救度眾生的人）的道，用這三乘（指聲聞乘、緣覺乘、菩薩乘）來開導驅使他們捨棄愛慾，教導各種萌芽的生命熄滅三界的火焰、淫慾、嗔怒、愚癡的束縛，以及色、聲、香、味、觸這些細微的法，這三處五欲（指色、聲、香、味、觸五種慾望）會焚燒人，不執著於三界就能得到三乘，勤奮精進於三乘就能超越三界，精進於三乘是諸佛所教導的。民眾聚集到無量無數，世尊示現遊戲的行為作為娛樂，修習根、力、覺意、禪定、解脫門、三昧正受（指各種修行方法），然後在後世獲得大法樂，安穩喜悅，沒有任何掛礙。 又舍利弗！那些還沒有興起修行的人，如來出世后，如果有信樂的人，喜歡佛法教誨，精進奉行，最後想要取得滅度（指涅槃），這稱為聲聞乘。他們遵循追求羅漢（指斷除煩惱，達到涅槃的修行者）的果位，脫離三界；譬如長者爲了救孩子脫離災難，答應給他們羊車。如果有人沒有老師的教導，自己從內心出發，尋求達到寂靜，想要獨自滅度，覺悟各種因緣，在如來的教法中精進修行，這稱為緣覺乘；從火宅中出來，答應給他們馬車。如果有人，尋求各種通達的智慧，諸佛的道慧，自在的聖慧，從內心出發，

【English Translation】 English version: Not seeking rescue, they will again see the scene of being burned. The beings of the three realms are troubled by the suffering of diligence and hardship. I shall bestow upon them the utmost peace, the countless hundreds of thousands of inconceivable true wisdom of all Buddhas. Those who are indulged in ease and pleasure, and deluded by desires, the Tathagata will guide them to establish the wisdom of the path (referring to the wisdom leading to truth) and supernatural powers, using skillful means to manifest the Buddha's wisdom (referring to the wisdom of the Buddha), so that they may hear that the Buddha's power is fearless. Beings are difficult to awaken, unwilling to seek and accept, bound by causes and conditions, unable to escape the suffering of birth, old age, sickness, and death, never having been able to cross the burning of the three realms, not understanding their final destination. What is it to understand the Buddha's wisdom? It is like an elder who establishes strong, brave, and powerful warriors to save his children from the fire, using skillful means to lure them outside, and then bestows upon them various wonderful and unique precious vehicles. Shariputra! The Tathagata's perfect enlightenment (referring to the Buddha's enlightenment) establishes all virtues with power and fearlessness, using skillful means to cultivate courageous wisdom, seeing the three realms as a burning house, wanting to save all beings from their various sufferings, therefore manifesting the paths of Sravakas (referring to those who practice by hearing the Buddha's teachings), Pratyekabuddhas (referring to those who attain enlightenment on their own), and Bodhisattvas (referring to those who vow to save all beings), using these three vehicles (referring to the Sravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle) to guide and urge them to abandon desires, teaching all nascent lives to extinguish the flames of the three realms, the bonds of lust, anger, and ignorance, as well as the subtle dharmas of form, sound, smell, taste, and touch. These five desires (referring to the five desires of form, sound, smell, taste, and touch) in these three places burn people. Not being attached to the three realms, one can attain the three vehicles. Diligently practicing the three vehicles, one can transcend the three realms. Advancing in the three vehicles is what all Buddhas teach. The common people gather in countless numbers. The World Honored One manifests playful actions as entertainment, cultivating the roots, powers, factors of enlightenment, meditation, the gate of liberation, and the correct samadhi (referring to various methods of practice), and then in future lives, they will attain great Dharma joy, peaceful happiness, without any hindrance. Furthermore, Shariputra! For those beings who have not yet arisen in practice, when the Tathagata appears in the world, if there are those who have faith and joy, who delight in the Buddha's teachings, diligently practice them, and finally wish to attain Nirvana (referring to the state of liberation), this is called the Sravaka vehicle. They follow the path to seek the fruit of Arhat (referring to a practitioner who has eliminated afflictions and attained Nirvana), escaping the three realms; it is like an elder who, to save his children from disaster, promises them a sheep cart. If there are those who have no teacher, who from their own minds seek to attain stillness, wishing to attain Nirvana alone, and awaken to all causes and conditions, diligently practicing in the Tathagata's teachings, this is called the Pratyekabuddha vehicle; having come out of the burning house, they are promised a horse cart. If there are those who seek all-encompassing wisdom, the wisdom of the Buddha's path, the free and holy wisdom, from their own minds,

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無師主慧多所哀念，多所安隱諸天人民，欲利天上世間人民，滅度黎庶于如來法，奉修精進欲求大聖，普見之慧力無所畏，謂如來道，菩薩大士所履乘也；譬如長者勸誘其子免火患難，許以象車驅出火宅。父見子安濟難無懼，自察家中財寶無量，等賜諸子高大殊妙七寶大乘。如來正覺亦復如是，睹無數眾億百千垓，使度三難勤苦怖懼，從其所愿開生死門，遂令脫出難險恐患使滅度安。

「又舍利弗！如來爾時從終始宅，以無數慧、力、無所畏，觀眾罹厄矜哀喻子，普勸進使歸於佛乘，不令各各從意而滅度也，如來悉誘以佛滅度而滅度之。假使眾生得度三界，以如來慧、脫門、定意、賢聖度門，安慰歡娛施樂法誼，惠以一貌佛之大道。如彼長者本許諸子以三品乘，適見免難各賜一類平等大乘，誠諦不虛，各得踴躍無有慍恨。如來如是，本現三乘，然後皆化使入大乘，不為虛妄。所以者何？當知如來等覺有無央數倉庫帑藏，以得自在，為諸黎庶現大法化諸通愍慧，當作是知、當解此誼。如來等正覺善權方便，以慧行音唯說一乘，謂佛乘也。」

世尊頌曰：

「譬如長者，　　而有大宅，　　極甚朽故， 　腐敗傾危。　　有大殿舍，　　而欲損壞， 　樑柱榱棟，　　皆復摧折。　　多有軒闥， 　及諸窗

【現代漢語翻譯】 現代漢語譯本：無師自通的智慧，深切哀憐，使諸天人民安穩，爲了利益天上世間的人民，使眾生在如來教法中得到解脫，奉行精進，想要追求大聖，普遍見知的智慧力量，無所畏懼，這就是如來之道，是菩薩大士所修行的道路；譬如一位長者勸導他的兒子們免於火災的災難，答應給他們象車，把他們從火宅中救出來。父親看到兒子們安全脫離危險，沒有恐懼，自己觀察到家中財寶無數，就平等地賜予所有兒子高大殊妙的七寶大乘。如來正覺也是如此，看到無數眾生，億百千垓，使他們脫離三難的勤苦和恐懼，從他們的願望出發，打開生死之門，使他們脫離危險和恐懼，最終得到解脫和安穩。 『又舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）！如來那時從最初的住所，以無數的智慧、力量、無所畏懼，觀察到眾生遭受苦難，憐憫他們如同自己的孩子，普遍勸導他們歸於佛乘，不讓他們各自按照自己的意願而滅度，如來用佛的滅度來引導他們滅度。假設眾生得以脫離三界，憑藉如來的智慧、解脫之門、禪定之意、賢聖的度門，安慰他們，使他們歡喜，施予他們快樂的法誼，給予他們一貌佛的大道。就像那位長者本來答應給兒子們三品車乘，當看到他們脫離危險后，就各自賜予他們同等的大乘，真實不虛，使他們都歡喜踴躍，沒有怨恨。如來也是如此，本來示現三乘，然後都教化他們進入大乘，不是虛妄的。為什麼呢？應當知道如來等覺有無數的倉庫和寶藏，可以自在地運用，爲了眾生示現大法，教化各種神通和智慧，應當知道這一點，應當理解這個道理。如來正等覺善用權巧方便，用智慧和言語只說一乘，就是佛乘。』 世尊（釋迦牟尼佛的尊稱）用偈頌說道： 『譬如一位長者，有一座大宅，極其朽壞，腐爛傾斜，有大殿堂，將要損壞，樑柱椽棟，都已摧折。有很多軒閣，以及各種窗戶』

【English Translation】 English version: The wisdom of the self-enlightened one, deeply compassionate, brings peace to gods and people, for the benefit of beings in heaven and on earth, to liberate sentient beings in the Dharma of the Tathagata (another name for Buddha), practicing diligently, seeking the Great Sage, the power of universally seeing wisdom, fearless, this is the path of the Tathagata, the path that Bodhisattvas (enlightened beings) and great beings tread; like an elder who persuades his sons to avoid the calamity of fire, promising them elephant carts, leading them out of the burning house. The father, seeing his sons safely out of danger, without fear, observes that the treasures in his house are countless, and equally bestows upon all his sons the great and wonderful seven-jeweled Great Vehicle. The Tathagata, the Rightly Enlightened One, is also like this, seeing countless beings, billions upon billions, causing them to escape the hardships and fears of the three difficulties, from their wishes, opening the gate of birth and death, causing them to escape danger and fear, and finally attain liberation and peace. 『Furthermore, Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)! The Tathagata, at that time, from the very beginning, with countless wisdom, power, and fearlessness, observing beings suffering, pitying them like his own children, universally exhorts them to return to the Buddha Vehicle, not letting them each attain liberation according to their own will, the Tathagata guides them to liberation through the liberation of the Buddha. Suppose sentient beings are able to escape the three realms, with the Tathagata's wisdom, the gate of liberation, the intention of meditation, the gate of the virtuous and holy, comforting them, making them joyful, bestowing upon them the Dharma of happiness, giving them a glimpse of the great path of the Buddha. Just like that elder who originally promised his sons three kinds of vehicles, when he saw them escape danger, he bestowed upon each of them the same Great Vehicle, true and not false, making them all joyful and without resentment. The Tathagata is also like this, originally manifesting the three vehicles, and then teaching them all to enter the Great Vehicle, not being false. Why is this so? It should be known that the Tathagata, the Rightly Enlightened One, has countless storehouses and treasures, which can be used freely, for the sake of sentient beings, manifesting the great Dharma, teaching various supernatural powers and wisdom, this should be known, this principle should be understood. The Tathagata, the Rightly and Perfectly Enlightened One, skillfully uses expedient means, with wisdom and speech, only speaks of one vehicle, which is the Buddha Vehicle.』 The World Honored One (a title for Shakyamuni Buddha) spoke in verse: 『Like an elder, who has a large house, extremely dilapidated, rotten and leaning, with a large hall, about to be destroyed, the beams, pillars, and rafters, all broken. There are many pavilions, and various windows』

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牖，　　又有倉庫，　　以泥塗木。 　高峻垣墻，　　壁障崩隤，　　薄所覆苫， 　彌久彫落。　　時有諸人，　　五百之眾， 　皆共止頓，　　于彼舍宅。　　有無央數， 　草木積聚，　　所當用者，　　滿畜無量。 　一切門戶，　　時皆閉塞。　　有諸樓閣， 　及諸蓮華，　　億千眾香，　　而有芬氣。 　若干種鳥，　　眷屬圍繞，　　種種虺蛇， 　蝠螫遁竄。　　在在處處，　　有諸惡蟲， 　有若干種，　　狖貍鼷鼠，　　其字各異， 　嗚呼啾㗌。　　其地處處，　　而有匿藏， 　溷廁屎溺，　　污穢流溢，　　蟲朋刺蕀， 　充滿其中。　　師子狐狼，　　各各㘁吠， 　悉共咀嚼，　　死人屍體，　　何人聞見， 　而不怖懼？　　無數狗犬，　　蹲伏窠窟， 　各各圍繞，　　皆共𪙉掣。　　假使此等， 　飢餓之時，　　普皆諍食，　　疲瘦羸劣。 　斗相齮嚙，　　音聲暢逸，　　其舍恐畏， 　變狀如是。　　有諸鬼神，　　志懷毒害， 　蠅蚤壁虱，　　亦甚眾多。　　百足種種， 　及諸魍魎，　　四面周匝，　　產生孚乳。 　各取分食，　　羯羠羝羊，　　不得奔走， 　歸其處所。　　雖諸鬼神，　　來擁護之， 　不能濟脫，　　令不被害。　　彼諸鬼神，

【現代漢語翻譯】 現代漢語譯本 有窗戶，還有倉庫，用泥塗抹木頭。 高聳的圍墻，墻壁崩塌，用薄物覆蓋屋頂， 時間久了就彫落了。當時有許多人，五百之眾， 都一起居住在那所房屋裡。有無數的 草木堆積，所要用的東西，堆滿了無量。 所有的門窗，當時都關閉著。有樓閣， 以及蓮花，億千種香，散發著芬芳的氣息。 各種各樣的鳥，眷屬圍繞，各種各樣的虺蛇（小蛇）， 蝙蝠蝎子逃竄。在各個地方，有各種各樣的惡蟲， 有若干種類，猿猴貍貓老鼠，它們的叫聲各不相同， 嗚嗚啾啾地叫著。在各個地方，都有隱藏的地方， 廁所的糞便，污穢流淌，蟲子成群，荊棘叢生， 充滿了其中。獅子狐貍狼，各自嚎叫， 都一起咀嚼，死人的屍體，什麼人聽見看見， 而不感到恐懼呢？無數的狗，蹲伏在巢穴里， 各自圍繞著，都一起撕咬。假設這些， 飢餓的時候，都爭搶食物，疲憊瘦弱。 互相啃咬，聲音響亮，那所房屋的恐怖， 變化成這樣。有各種鬼神，心懷毒害， 蒼蠅跳蚤虱子，也很多。蜈蚣等等， 以及各種魍魎（山精鬼怪），四面環繞，產生孵化。 各自取食，閹割的公羊，不能奔跑， 回到它們的地方。即使有鬼神，來擁護它們， 也不能救濟它們，使它們不受傷害。那些鬼神，

【English Translation】 English version There were windows, and also a warehouse, with mud plastered on the wood. High and steep walls, the walls collapsed, with thin coverings on the roof, Over time, they became dilapidated. At that time, there were many people, a group of five hundred, All dwelling together in that house. There were countless piles of grass and trees, and the things that were needed were stored in immeasurable quantities. All the doors and windows were closed at that time. There were pavilions, as well as lotus flowers, billions of fragrant scents, emitting a fragrant aroma. Various kinds of birds, with their families surrounding them, various kinds of 'hui' snakes (small snakes), bats and scorpions fleeing. In every place, there were various kinds of evil insects, of several kinds, monkeys, civets, and mice, their cries all different, making 'woo-woo' and 'jiu-jiu' sounds. In every place, there were hiding spots, the excrement of the toilets, filth flowing, insects swarming, thorns growing, filling the place. Lions, foxes, and wolves, each howling, all chewing together, the corpses of dead people, who would hear or see this, and not feel fear? Countless dogs, crouching in their dens, each surrounding, all biting and tearing. If these, when hungry, all fight for food, tired and weak. Biting each other, the sounds loud, the horror of that house, changed to this state. There were various ghosts and spirits, harboring malice, flies, fleas, and lice, also very numerous. Centipedes and so on, as well as various 'wangliang' (mountain spirits and monsters), surrounding on all sides, producing and hatching. Each taking their share of food, castrated rams, unable to run, returning to their places. Even if there were ghosts and spirits, coming to protect them, they could not save them, preventing them from being harmed. Those ghosts and spirits,

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亦食眾生，　　雖得飽滿，　　心續懷惡。 　群品不同，　　種姓別異，　　若有死者， 　皆埋蒙埌。　　彼志出外，　　而游所處， 　鳩桓香音，　　志存暴弊，　　舒展兩臂， 　往來經行，　　無有咒術，　　可以辟除。 　於時諸犬，　　取其兩足，　　撲令仰臥， 　而就擊之。　　捉其兩腳，　　絞加頸項， 　坐自放恣，　　心意蕩逸。　　諸黑象眾， 　厥狀高大，　　體力強盛，　　拔扈自在， 　旬日飢餓，　　行求飲食，　　遙見芻蒿， 　奔走趣之。　　有針嘴蟲，　　及鐵喙鳥， 　在丘壙間，　　見人死屍。　　惡鬼兇險， 　放發叫呼，　　諸魃湊滿，　　貪慾慢翰。 　窗牖顯明，　　視瞻四顧，　　於斯𨶳看， 　不可得常。　　諸邪妖魅，　　及眾餓鬼， 　雕鷲鴟梟，　　悉行求食。　　其宅恐難， 　如是品類，　　有大園觀，　　墻壁隤落， 　室宅門戶，　　圯裂破柝，　　唯一男子， 　而守護之。　　其人在里，　　止頓居跱。 　爾時失火，　　尋燒屋宇，　　週迴四面， 　而皆燔燒。　　無數千人，　　驚怖啼哭， 　於今火盛，　　焚我子息。　　又彼尊者， 　舉聲稱怨，　　堂柱摧滅，　　垣屏碎散。 　神諸餓鬼，　　揚聲喜喚，　　雕鷲

【現代漢語翻譯】 現代漢語譯本 他們也吞食眾生，即使吃得飽飽的，心中仍然懷著惡意。 各種生物種類不同，種姓也各異，如果有死去的，都被埋在荒野之中。 那些鬼魂會外出遊蕩，他們所到之處，發出像鳩桓（一種鳥）一樣的叫聲，心中充滿暴戾和邪惡，伸展著雙臂，來回走動，沒有任何咒語可以驅除他們。 這時，許多狗會抓住他們的雙腳，把他們撲倒在地，然後攻擊他們。 他們抓住鬼魂的雙腳，用腳絞住他們的脖子，坐著放縱自己，心意放蕩。 那些黑色的象群，體型高大，體力強壯，跋扈而自由自在，即使餓了十天，也會四處尋找食物，遠遠看到草料，就奔跑過去。 還有針嘴蟲和鐵喙鳥，在墳墓之間，看到人的屍體。 兇惡的鬼怪，披頭散髮地叫喊，各種魃（傳說中引起旱災的鬼）聚集在一起，貪婪而傲慢。 窗戶明亮，他們四處張望，在這裡觀看，卻無法長久停留。 各種邪惡的妖怪和眾多的餓鬼，以及雕、鷲、鴟、梟等，都在四處覓食。 他們的住所令人恐懼，就像這樣，有很大的園林，墻壁倒塌，房屋的門窗，也破裂損壞，只有一個男子，在那裡守護著。 那個人在裡面，停下來居住。 這時，發生了火災，很快就燒燬了房屋，周圍四面都被燒燬。 無數的人驚恐地哭喊，現在火勢正旺，燒燬了我的孩子。 那位尊者也大聲抱怨，廳堂的柱子倒塌，墻壁也破碎散落。 神和餓鬼，揚聲歡呼，雕鷲等也來分食。

【English Translation】 English version They also eat living beings, and even when they are full, their hearts still harbor evil. The various kinds of beings are different, and their castes are also different. If there are any who die, they are all buried in the wilderness. Those ghosts go out and wander, and wherever they go, they make sounds like the 'jiuhuan' (a kind of bird), their hearts filled with violence and evil. They stretch out their arms and walk back and forth, and there is no spell that can dispel them. At this time, many dogs will grab their feet, knock them to the ground, and then attack them. They grab the ghosts' feet, use their feet to strangle their necks, sit and indulge themselves, their minds unrestrained. Those black elephant herds, tall in stature, strong in strength, arrogant and free, even if they are hungry for ten days, they will look for food everywhere, and when they see fodder from afar, they will run towards it. There are also needle-mouthed insects and iron-beaked birds, between the tombs, seeing human corpses. The fierce ghosts, with disheveled hair, shout and scream, and various 'ba' (legendary ghosts that cause drought) gather together, greedy and arrogant. The windows are bright, they look around, watching here, but cannot stay for long. Various evil demons and numerous hungry ghosts, as well as eagles, vultures, owls, and other birds, are all looking for food. Their dwellings are terrifying, like this, there are large gardens, the walls have collapsed, and the doors and windows of the houses are also broken and damaged. There is only one man, guarding it there. That person is inside, stopping to live. At this time, a fire broke out, and soon the house was burned down, and all four sides were burned. Countless people cry out in fear, now the fire is raging, burning my children. That venerable one also complained loudly, the pillars of the hall collapsed, and the walls were also broken and scattered. The gods and hungry ghosts, shouted with joy, and the eagles and vultures also came to share the food.

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數百， 　飛欲避火。　　無數鳩垣，　　框榱懷懅， 　百千妖魅，　　慞遑馳走。　　親自目見， 　火所燔燒，　　無量群萌，　　烏殟灰蘆， 　諸薄枯者，　　為火所災。　　各各懊惱， 　而見焚燒，　　炙燎焦爛，　　沸血流離。 　於時此宅，　　強猛之眾，　　一一鬼魅， 　悉共啖食。　　臭煙熢勃，　　稱讚香美， 　一切奔騖，　　周旋詰屈。　　蜈蚣蚰蜒， 　蚳蛆並出，　　厭魅勇逸，　　多所齟齰。 　頭上火然，　　遊行嬉怡，　　悉饑食啖， 　火所燒者。　　其屋宅中，　　怖遑若茲， 　百千人眾，　　燒喪狼藉。　　於時宅主， 　大勢長者，　　見之如斯，　　急急孚務。 　聞此災禍，　　愍念諸子，　　建立伎樂， 　寶乘誘出。　　有諸愚癡，　　不能解知， 　于彼戲笑，　　放逸自恣。　　長者聽察， 　尋入館內，　　騃夫不覺，　　無解脫想。 　今我諸子，　　闇蔽閉塞，　　一切盲瞆， 　無有耳目，　　以戲樂故，　　而自繫縛， 　種姓孫息，　　甚難得值。　　凡品眾庶， 　若干等倫，　　遭大災火，　　各各痛惱。 　鬼神蛇虺，　　心中懷毒。　　無數妖魅， 　歡喜踴躍。　　諸狼狐狗，　　亦不可計， 　飢渴欲求，　　飲食之具。

【現代漢語翻譯】 現代漢語譯本 成百上千的生物，想要飛離火災。 無數的鳩鳥（一種鳥）在墻垣上，在屋檐下驚恐不安。 成百上千的妖魔鬼怪，驚慌失措地奔走。 我親自看見，火焰所焚燒之處，無數的生靈，都化為烏有，成為灰燼。 那些乾枯脆弱的，都被火災所吞噬。 他們各自懊惱，眼見自己被焚燒，被炙烤得焦爛，沸騰的血液四處流淌。 此時，在這宅院中，強壯兇猛的眾鬼，一個個鬼魅，都在爭相吞食。 臭煙滾滾，他們卻稱讚其香美，一切都奔走忙碌，來回盤旋。 蜈蚣、蚰蜒、蚳蛆等都紛紛出現，厭魅（指邪惡的鬼怪）勇猛奔逸，到處啃咬。 頭上燃著火焰，卻還嬉戲玩樂，他們都飢餓地吞食著被火焰燒焦的東西。 他們在這房屋中，驚恐不安到了這種地步，成百上千的人，被燒得狼藉不堪。 這時，宅院的主人，那位大勢力的長者，看到這種情況，急忙行動起來。 他聽到這場災禍，憐憫他的孩子們，於是設定了音樂，用寶車引誘他們出來。 有些愚癡的人，不能理解，還在那裡嬉笑玩樂，放縱自己。 長者觀察到這些，就進入館內，那些愚蠢的人卻毫無察覺，沒有想要解脫的想法。 現在我的孩子們，被黑暗矇蔽，一切都盲目無知，沒有耳目。 因為貪圖玩樂，而自我束縛，他們的子孫後代，很難得見到。 凡夫俗子，各種各樣的人，遭遇大火災，各自痛苦懊惱。 鬼神、蛇虺（毒蛇），心中懷著毒恨。 無數的妖魔鬼怪，歡喜雀躍。 狼、狐貍、狗等，也數不勝數，飢渴難耐，想要尋找食物。

【English Translation】 English version Hundreds, wanting to fly away from the fire. Countless 'jiu' birds (a type of bird) on the walls, under the eaves, filled with fear. Hundreds and thousands of demons and monsters, running around in panic. I personally saw, where the flames burned, countless living beings, all turned to nothing, becoming ashes. Those withered and fragile ones, were all devoured by the fire. They each felt remorse, watching themselves being burned, scorched, with boiling blood flowing everywhere. At this time, in this house, the strong and fierce demons, each and every one, were all vying to devour. Foul smoke billowed, yet they praised its fragrance, all rushing about, circling around. Centipedes, millipedes, maggots, all appeared, 'yanmei' (evil spirits) bravely darted about, gnawing everywhere. With flames burning on their heads, they still played and frolicked, all hungrily devouring what was burned by the fire. In this house, they were terrified to such an extent, hundreds and thousands of people, burned to a chaotic mess. At this time, the master of the house, that powerful elder, seeing this situation, acted quickly. Hearing of this disaster, he pitied his children, so he set up music, using precious carriages to lure them out. Some foolish people, unable to understand, were still laughing and playing, indulging themselves. The elder observed this, and entered the hall, those foolish people were unaware, with no thought of liberation. Now my children, are blinded by darkness, all are blind and ignorant, without eyes or ears. Because of their greed for pleasure, they bind themselves, their descendants, are hard to come by. Ordinary people, all kinds of people, encountering the great fire disaster, each in pain and remorse. Ghosts, gods, snakes, harboring hatred in their hearts. Countless demons and monsters, jumping for joy. Wolves, foxes, dogs, etc., are also countless, hungry and thirsty, seeking food.

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我子眾多， 　皆沒於此，　　設無火災，　　亦不可樂。 　狐疑眾結，　　酷苦若是，　　何況周匝， 　普見熾然。　　執愚意者，　　於斯自恣， 　諸子貪戲，　　而相娛樂，　　永不思惟， 　父所言教，　　心不自念，　　速圖方計。 　爾時長者，　　意自忖度，　　吾生此子， 　勤苦養育，　　得無為火，　　而見燒𤋲。 　於何救子，　　而脫孫息？　　即自思議， 　立造權計。　　今我諸子，　　耽媔音伎， 　禍害乘至，　　非戲樂時。　　痛哉愚憒， 　不睹酷苦，　　諸童瑕猥，　　不識此難。 　今吾心怖，　　子樂逸蕩，　　要從精進， 　免濟大墻。　　即尋設計，　　于舍之外， 　施張伎樂，　　遊戲之具，　　子所好慕， 　吾皆辦之，　　調隱音節，　　一時俱作。 　諸子聞賜，　　貪愛樂音，　　各各速疾， 　盡力勱勵，　　驅逐一切，　　迸出災屋， 　得脫苦惱，　　集子一處，　　安隱歡然， 　無復恐懼。　　於是長者，　　見諸子出， 　心中寬泰，　　意得自由，　　廣設眾具， 　師子之座，　　吾身今日，　　則獲無為， 　彼諸苦患，　　已永盡除。　　斯諸童子， 　修精進力，　　迷在災宅，　　而自放恣， 　前者曾更，　　無

【現代漢語翻譯】 現代漢語譯本 我的孩子們眾多，都沉溺於此（指火宅），即使沒有火災，也令人無法快樂。 他們心中充滿疑惑和各種煩惱，痛苦如此深重，更何況周圍到處都燃燒著火焰。 那些執迷不悟的人，在這裡放縱自己，孩子們貪戀嬉戲，互相娛樂，從不思考父親的教誨，心中不曾想過要儘快尋求脫離困境的方法。 這時，長者（指佛陀）心中思量：『我生養這些孩子，辛勤養育他們，難道要讓他們被大火燒死嗎？』 『要如何才能救出我的孩子們，讓他們脫離危險呢？』他開始思考，並想出了一個權宜之計。 『現在我的孩子們，沉迷於音樂和玩樂，災禍即將降臨，這不是玩樂的時候。』 『可悲啊，他們如此愚昧無知，看不到這深重的痛苦，這些孩子們如此幼稚，不明白這危難。』 『現在我心中恐懼，孩子們卻在享樂放縱，必須通過精進努力，才能讓他們脫離這巨大的火宅。』 於是他開始設計，在房屋外面，佈置各種音樂和玩樂的器具，都是孩子們所喜愛的，他都準備好了，調整好音調，同時演奏起來。 孩子們聽到這些賞賜，貪戀美妙的音樂，都迅速地，盡力地，爭先恐後地跑出火宅，脫離了苦惱，聚集到一處，安穩快樂，不再恐懼。 這時，長者看到孩子們都出來了，心中寬慰，感到自由自在，於是廣設各種器具，擺設獅子座（指佛陀的寶座），『我今天，終於獲得了無為的境界，那些痛苦和憂患，都永遠消除了。』 『這些孩子們，如果能修習精進的力量，就不會迷失在這火宅之中，而放縱自己，之前也曾經歷過，沒有……』

【English Translation】 English version My children are many, all immersed in this (referring to the burning house), even if there were no fire, it would not be a pleasant situation. They are filled with doubts and various afflictions, their suffering is so profound, especially with flames burning all around. Those who cling to their foolishness indulge themselves here, the children are engrossed in play, entertaining each other, never contemplating the father's teachings, nor do they think of quickly seeking a way to escape this predicament. At this time, the elder (referring to the Buddha) pondered in his heart: 'I have given birth to these children, raised them with such effort, must they be burned to death by the fire?' 'How can I save my children and free them from danger?' He began to think and devised an expedient plan. 'Now my children are indulging in music and play, disaster is about to strike, this is not the time for amusement.' 'Alas, how pitifully ignorant they are, unable to see this profound suffering, these children are so naive, not understanding this danger.' 'Now my heart is filled with fear, yet the children are indulging in pleasure, they must strive diligently to escape this great burning house.' So he began to plan, outside the house, he arranged various musical instruments and playthings, all of which the children loved, he prepared them all, adjusted the tunes, and played them all at once. The children, hearing these gifts, were greedy for the beautiful music, and quickly, with all their might, rushed out of the burning house, escaped their suffering, gathered in one place, safe and happy, no longer afraid. At this time, the elder, seeing that all the children had come out, felt relieved in his heart, and felt free, so he set up various instruments, and set up the lion's seat (referring to the Buddha's throne), 'Today, I have finally attained the state of non-action, those sufferings and worries have been forever eliminated.' 'If these children could cultivate the power of diligence, they would not be lost in this burning house, and indulge themselves, they have experienced this before, without...'

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限眠寐，　　火㷿然熾， 　人遭此難，　　陰蓋所覆，　　心不開解。 　今日一切，　　皆得解脫，　　已致自然， 　志之所愿。　　父見諸子，　　志在安隱。 　於時諸子，　　往詣長者，　　唯愿天父， 　各各賜我，　　如前所許，　　若干種乘。 　本居遇火，　　迷冥不寤，　　大人敕教， 　一切奉承，　　當賜諸子，　　三品之乘， 　今正是時，　　愿垂給與。　　於時長者， 　敕侍開藏，　　紫磨天金，　　明月珠寶， 　上妙珍異，　　世所希有。　　極好奇特， 　弘雅之車，　　最尊難及，　　莊校嚴飾， 　周匝欄楯，　　珠璣瓔珞，　　幢幡繒彩， 　而為光觀，　　金銀交露，　　覆蓋其上， 　煒曄殖立，　　珍寶諸華，　　四面周匝， 　而皆下垂，　　車上重疊，　　敷諸坐具， 　天繒白褺，　　而不可計。　　又復加施， 　柔軟茵褥，　　無量綩綖，　　參席于車， 　計所校飾，　　車價億千，　　奇異珍寶， 　無量兆載。　　其象多力，　　鮮白如華， 　像身高大，　　儀體擾馴，　　調駕寶車， 　以為大乘。　　於時長者，　　嚴車以辦， 　各以賜與，　　諸正士疇，　　皆是我子， 　一切等給。　　是時諸子，　　歡喜踴躍， 　各各處處

【現代漢語翻譯】 現代漢語譯本 限制睡眠，火勢猛烈燃燒，人們遭遇這場災難，被黑暗籠罩，內心無法開解。 今天一切，都得到解脫，已經達到自然而然，心之所愿。 父親看到孩子們，希望他們平安穩妥。 這時，孩子們來到長者面前，只願父親，各自賜予我們，如先前所許諾的，各種不同的車乘。 原本身處火災，迷茫不覺悟，大人教誨，我們都遵從，應當賜予孩子們，三種品級的車乘，現在正是時候，希望您能給予。 這時，長者命令侍從打開寶藏，取出紫磨天金（一種純凈的金色），明月珠寶，上等的珍奇寶物，世間罕有。 極其奇特，宏偉華麗的車乘，最尊貴難以企及，裝飾得莊嚴華麗，周圍有欄桿，珠璣瓔珞，幢幡綵帶，作為光彩的裝飾，金銀交相輝映，覆蓋在上面，光彩奪目地豎立著，珍寶和各種花朵，四面環繞，都向下垂落，車上層層疊疊，鋪設著各種坐具，天上的絲綢和白色的布匹，數不勝數。 又加上柔軟的墊子，無量的錦緞，鋪在車上，計算所裝飾的，車價價值億千，奇異的珍寶，無量兆載。 那些大象力大無比，潔白如花，像身巨大，儀態馴服，調教駕馭著寶車，作為大乘。 這時，長者準備好車乘，分別賜予，各位正士，他們都是我的孩子，一切都平等給予。 這時，孩子們歡喜雀躍，各自在自己的地方。

【English Translation】 English version Restricting sleep, the fire blazed fiercely, people encountered this disaster, shrouded in darkness, their hearts unable to find release. Today, everything is liberated, having reached the natural state, as the heart desires. The father sees his children, wishing them peace and security. At this time, the children went to the elder, wishing only that their father would grant each of them, as previously promised, various kinds of vehicles. Originally being in the fire, confused and unaware, the great one taught, and we all obeyed, that the children should be granted three grades of vehicles, now is the right time, we hope you will give them. At this time, the elder ordered the attendants to open the treasury, taking out 'Zimo Tianjin' (a pure gold), bright moon jewels, and superior rare treasures, which are rare in the world. Extremely unique, magnificent and elegant vehicles, the most noble and unattainable, decorated with solemn splendor, surrounded by railings, pearls and jade ornaments, banners and ribbons, as a glorious decoration, gold and silver intermingling, covering the top, shining brightly, treasures and various flowers, surrounding all sides, all hanging down, the vehicles layered upon each other, covered with various seats, heavenly silk and white cloths, countless in number. Also adding soft cushions, countless brocades, laid on the vehicles, calculating the decorations, the value of the vehicles is worth billions, strange and rare treasures, countless trillions. Those elephants are immensely powerful, as white as flowers, with huge bodies, and docile manners, trained to drive the precious vehicles, as the great vehicle. At this time, the elder prepared the vehicles, and gave them to each of the righteous ones, they are all my children, and all are given equally. At this time, the children rejoiced and leaped for joy, each in their own place.

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，　　欣慶相娛。　　告舍利弗， 　大仙如是，　　為諸群生，　　救護父母。 　一切眾庶，　　皆是我子，　　為三界欲， 　所見纏縛。　　計惟三處，　　如彼火宅， 　勤苦患惱，　　具足百千，　　此則所謂， 　普然無餘，　　生老病死，　　憂哭之痛。 　佛為三界，　　救度無餘，　　游在閑居， 　若坐林樹，　　則常應時，　　將護三處。 　彼見燒炙，　　皆斯吾子，　　寤諸黎庶， 　令得自歸。　　由此意故，　　示現於彼。 　一切黎元，　　愚不受教，　　坐著愛慾， 　而自縶紲。　　善權方便，　　為大良藥， 　分別三乘，　　以示眾生。　　適聞三界， 　無量瑕穢，　　則以隨時，　　驅勸令出。 　其諸菩薩，　　來依倚佛，　　六通三達， 　成大聖慧。　　或有得成，　　為緣覺乘， 　逮不退轉，　　致佛尊道。　　現在諸子， 　因佛自由，　　以是譬喻，　　無有瞋恨。 　緣是得近，　　于佛道乘，　　受斯一切， 　得為最勝。　　於是恢闡，　　平等之信， 　降伏棄離，　　一切世色，　　諸正覺慧， 　殊異道德。　　稽首歸命，　　于聖中尊， 　根力脫門，　　一心如是，　　三昧之定， 　億數千垓，　　諸佛之子，　　常所宗重， 　

【現代漢語翻譯】 現代漢語譯本 歡欣慶賀，互相娛樂。 告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）： 大仙（指佛陀）就是這樣，爲了所有眾生，如同救護父母一般。 一切民眾，都是我的孩子，他們被三界（欲界、色界、無色界）的慾望所纏縛。 他們執著於三處（指三界），如同身處火宅， 勤勞辛苦，遭受各種煩惱，具足百千種痛苦， 這就是所謂的，普遍燃燒，沒有剩餘， 生老病死，憂愁哭泣的痛苦。 佛陀爲了三界，救度眾生沒有遺漏， 在閑靜之處遊走，或者坐在樹林中， 總是隨時隨地，守護著三處（指眾生）。 他看到眾生被燒灼，都如同自己的孩子， 覺悟這些民眾，讓他們能夠自我歸依。 因為這個原因，佛陀才向他們示現。 一切民眾，愚昧不接受教誨， 執著于愛慾，自己束縛自己。 佛陀善巧方便，如同大良藥， 分別宣說三乘（聲聞乘、緣覺乘、菩薩乘），以此來開示眾生。 一旦聽到三界，有無量的瑕疵污穢， 就隨時勸導他們，令其出離。 那些菩薩，前來依附佛陀， 獲得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）和三明（宿命明、天眼明、漏盡明）， 成就大聖的智慧。 或者有人成就，成為緣覺乘（Pratyekabuddha，不依師教，自己悟道的修行者）， 達到不退轉的境界，最終證得佛陀的尊貴之道。 現在這些佛子，因為佛陀而獲得自由， 用這個比喻來說明，佛陀沒有嗔恨。 因為這個緣故，得以接近佛道， 接受這一切，成為最殊勝的。 於是弘揚，平等的信念， 降伏並捨棄，一切世俗的執著， 諸佛的正覺智慧，殊勝的道德。 稽首歸命，于聖者中最尊貴的佛陀， 根力（五根五力，信、精進、念、定、慧）和解脫之門， 一心一意，如此的三昧（Samādhi，禪定）之定， 億數千垓（形容極多的數量），諸佛的弟子， 常常所尊崇的。

【English Translation】 English version Rejoicing and celebrating, they entertain each other. Tell Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): The Great Sage (referring to the Buddha) is like this, for all sentient beings, like protecting parents. All the people are my children, they are entangled by the desires of the three realms (the desire realm, the form realm, and the formless realm). They are attached to the three places (referring to the three realms), like being in a burning house, Laboring hard, suffering various afflictions, possessing hundreds and thousands of pains, This is what is called, universally burning, without remainder, The pain of birth, old age, sickness, death, sorrow, and weeping. The Buddha, for the sake of the three realms, saves all beings without omission, Wandering in quiet places, or sitting in the forest, Always, at all times, protecting the three places (referring to sentient beings). He sees beings being burned, all like his own children, Awakening these people, enabling them to take refuge in themselves. For this reason, the Buddha manifests to them. All the people, foolish and not accepting teachings, Clinging to love and desire, binding themselves. The Buddha, with skillful means, is like a great medicine, Separately expounds the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), to enlighten sentient beings. Once hearing that the three realms have immeasurable flaws and defilements, He then constantly urges them to leave. Those Bodhisattvas, who come to rely on the Buddha, Obtain the six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and the extinction of outflows) and the three insights (knowledge of past lives, divine eye, and the extinction of outflows), Achieving the wisdom of a great sage. Or some achieve, becoming a Pratyekabuddha (a practitioner who attains enlightenment on their own, without a teacher), Reaching the state of non-retrogression, ultimately attaining the noble path of the Buddha. Now these children of the Buddha, because of the Buddha, obtain freedom, Using this analogy to illustrate, the Buddha has no hatred. Because of this reason, they are able to approach the path of the Buddha, Accepting all of this, becoming the most supreme. Thus, they propagate the belief of equality, Subduing and abandoning all worldly attachments, The perfect enlightenment wisdom of all Buddhas, and their extraordinary virtues. They bow their heads and take refuge in the most honored Buddha among the sages, The roots and powers (the five roots and five powers: faith, diligence, mindfulness, concentration, and wisdom) and the gate of liberation, With one mind, such is the samādhi (meditative concentration), Countless billions, the disciples of all Buddhas, Are always revered.

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斯則名曰，　　尊妙大乘。　　晝則誓願， 　志存降魔，　　夜每專精，　　欽慕不倦， 　於一年數，　　若歷劫數，　　度脫眾生， 　無數千垓。　　所喻寶乘，　　則謂於斯， 　以是游至，　　于佛道場。　　無數佛子， 　以為娛樂，　　其有聽者，　　安住弟子。 　告舍利弗，　　卿當知是，　　計有一乘， 　則無有二。　　住至十方，　　一切求索， 　知人中上，　　普行善權，　　稍稍誘進， 　從微至大。　　先現聲聞，　　緣覺之證， 　適德三界，　　欲舍之去，　　然後便示， 　菩薩大道。　　佛恩普潤，　　譬如良田， 　隨其所種，　　各得其類。　　種者所殖， 　非地增減，　　佛亦如是，　　一切普等。 　常示大道，　　取者增減，　　佛則于彼， 　諸人者父。　　我常觀者，　　眾庶苦惱， 　無數億劫，　　而見燒煮。　　三界之中， 　恐畏之難，　　佛為唱導，　　使得滅度。 　諸賢無為，　　今日乃知，　　棄捐生死， 　脫勤苦患。　　其有菩薩，　　住於是者， 　至誠之決，　　取譬若斯。　　一切普聞， 　佛之明日，　　諸大導師，　　行權方便， 　所當勸助，　　如諸菩薩，　　瑕穢愛慾， 　亦可惡厭，　　心闇塞者，　　而見污

【現代漢語翻譯】 現代漢語譯本 這便稱之為，尊貴微妙的大乘（Mahayana，佛教教義，意為『大載具』）。白天立下誓願，立志降伏邪魔，夜晚則專心精進，敬慕佛法而不懈怠。 無論是一年，還是歷經無數劫數，都要度脫眾生，數量無以計數。所比喻的寶乘，指的就是這個，憑藉它到達佛的道場。 無數的佛子以此為樂，那些聽聞佛法的人，都能安住于弟子之位。 告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱），你應該知道，佛法只有一乘（Ekayana，唯一之道），沒有第二種。遍及十方世界，一切眾生都在尋求真理。 佛知道眾生中根性上等的人，會普遍施行善巧方便，逐步引導他們，從微小到偉大。先示現聲聞（Sravaka，聽聞佛法而修行者）和緣覺（Pratyekabuddha，獨自覺悟者）的果位，以適應三界眾生的根性，當他們想要捨棄這些果位時，然後便向他們展示菩薩（Bodhisattva，發願成佛的修行者）的大道。 佛的恩澤普遍滋潤，譬如良田，隨著所種植的種子不同，各自得到相應的果實。種植者所種植的，並非土地增減，佛也是如此，對一切眾生都平等對待。 佛常示現大道，接受者有增有減，佛則對於他們，如同父親一般。我常常觀察到，眾生苦惱，在無數億劫中，都在遭受煎熬。 在三界之中，充滿恐懼和災難，佛為他們開示引導，使他們得以滅度。諸位賢者，今日才明白，捨棄生死，脫離勤苦的患難。 那些安住於此的菩薩，他們的決心是真誠的，可以以此為譬喻。一切眾生都普遍聽聞，佛的教誨光明，諸位大導師，施行權巧方便，應當勸勉幫助。 如同諸位菩薩，即使有瑕疵和愛慾，也應該厭惡，那些心智被矇蔽的人，卻視之為污穢。

【English Translation】 English version This is called the noble and wondrous Mahayana (the 'Great Vehicle', a major branch of Buddhism). During the day, they make vows, aspiring to subdue demons; at night, they focus diligently, revering the Dharma without weariness. Whether it be for a year or countless kalpas (eons), they liberate sentient beings, in numbers beyond measure. The metaphorical precious vehicle refers to this, by which one reaches the Buddha's Bodhimanda (place of enlightenment). Countless Buddha's children find joy in this, and those who hear the Dharma dwell in the position of disciples. Tell Sariputra (one of the Buddha's ten principal disciples, known for his wisdom), you should know that there is only one vehicle (Ekayana, the one and only path) in the Dharma, not a second. Throughout the ten directions, all beings are seeking the truth. The Buddha knows those of superior faculties among beings, and universally employs skillful means, gradually guiding them from the small to the great. First, he manifests the attainments of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), to suit the capacities of beings in the three realms. When they wish to abandon these attainments, he then reveals the great path of the Bodhisattvas (beings who aspire to Buddhahood). The Buddha's grace universally nourishes, like fertile land, where each seed planted yields its corresponding fruit. What the planter plants does not increase or decrease the land. The Buddha is also like this, treating all beings equally. The Buddha always reveals the great path, and those who receive it increase or decrease in their understanding. The Buddha is like a father to them. I often observe that beings suffer, enduring torment in countless kalpas. Within the three realms, there is fear and difficulty. The Buddha guides them, enabling them to attain Nirvana (liberation). You wise ones, today you understand, abandoning birth and death, escaping the suffering of toil and hardship. Those Bodhisattvas who dwell in this, their resolve is sincere, and can be taken as an example. All beings universally hear, the Buddha's teachings are bright, and the great teachers, employing skillful means, should encourage and assist. Like the Bodhisattvas, even if they have flaws and desires, they should be disgusted by them. Those whose minds are obscured, see them as defilements.

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染。 　是故導師，　　為說勤苦，　　現四聖諦， 　當分別此。　　假使眾人，　　不解眾惱， 　根著冥塵，　　不肯舍離，　　故為是等， 　而示其路。　　因從所習，　　而致諸苦， 　愛慾已斷，　　常無所著。　　已得滅度， 　於斯三品，　　了無有異，　　則得解脫， 　若修八路，　　便得超度。　　告舍利弗， 　何所為度？　　受無所有，　　則為解脫。 　彼亦不為，　　一切解脫。　　無所滅度， 　便見導師。　　佛何以故，　　而說解脫？ 　無所逮者，　　乃成佛道。　　當得如我， 　為聖法王，　　以安隱誼，　　現出於世。 　告舍利弗，　　是吾法印，　　是佛最後， 　微妙善說，　　愍傷諸天，　　及於世間， 　在所游處，　　常能獨行。　　假使有人， 　講說是典，　　若有勸助，　　代歡喜者， 　聞其妙法，　　當奉持之，　　為悉供養， 　過去諸佛，　　奉持此法，　　至不退轉。 　假使有人，　　信樂斯經，　　往古已見， 　過去導師，　　亦悉奉順，　　諸聖至尊， 　加得逮聞，　　如是典摸，　　皆得曾見， 　吾之儀容。　　又亦觀察，　　我比丘眾， 　常觀勤視，　　今現菩薩，　　信斯典者， 　德亦如是。　　一切皆瞻，　

【現代漢語翻譯】 現代漢語譯本 因此，導師（佛陀）爲了教導眾生，宣說了勤奮修行，並揭示了四聖諦（苦、集、滅、道）。 應當仔細分辨這些道理。如果眾人不瞭解各種煩惱的根源，執著于無明的塵垢，不肯捨棄這些執著，所以導師為這些人指明了解脫的道路。 眾生的痛苦源於他們所習慣的習性，當愛慾斷絕時，就能達到無所執著的狀態。一旦獲得滅度（涅槃），在這三種境界（欲界、色界、無色界）中就沒有差別，就能獲得解脫。 如果修行八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），就能超越生死輪迴。佛陀告訴舍利弗（佛陀的十大弟子之一，以智慧著稱），什麼是真正的解脫呢？ 接受無所有，就是解脫。但那也不是一切的解脫。當達到無所滅度（涅槃）的境界時，就能見到導師（佛陀）。 佛陀為什麼說解脫呢？因為無所執著的人，才能成就佛道。當達到像我（佛陀）一樣的境界，成為聖法之王，以安穩的教義，顯現於世間。 佛陀告訴舍利弗，這是我的法印（佛法的印記），是佛陀最後的、微妙的、善巧的教導，憐憫諸天以及世間眾生。 無論在何處游化，佛陀都能保持獨行。如果有人講說這部經典，或者有人勸導他人，或者有人隨喜讚歎，聽到這部微妙的佛法，應當奉持它，如同供養過去諸佛一樣。 奉持這部佛法，就能達到不退轉的境界。如果有人信樂這部經典，那麼他在過去世就已經見過過去的導師（佛陀），也都會奉順諸聖至尊。 如果能聽聞到這樣的經典，那麼他們都曾見過我的儀容。並且也能觀察到我的比丘僧團，他們常常勤奮修行。現在顯現的菩薩，如果信奉這部經典，他們的功德也是如此。 一切眾生都瞻仰著他們。

【English Translation】 English version Therefore, the Guide (Buddha), in order to teach sentient beings, spoke of diligent practice and revealed the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering). One should carefully discern these principles. If people do not understand the roots of various afflictions, cling to the dust of ignorance, and are unwilling to abandon these attachments, then the Guide shows them the path to liberation. The suffering of sentient beings arises from their habitual tendencies. When desire is severed, one can reach a state of non-attachment. Once one attains extinction (Nirvana), there is no difference in these three realms (desire realm, form realm, formless realm), and one can achieve liberation. If one practices the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), one can transcend the cycle of birth and death. The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom), what is true liberation? Accepting non-existence is liberation. But that is not the liberation of everything. When one reaches the state of no extinction (Nirvana), one can see the Guide (Buddha). Why does the Buddha speak of liberation? Because those who are not attached to anything can achieve Buddhahood. When one reaches the same state as I (Buddha), becoming the king of the sacred Dharma, appearing in the world with peaceful teachings. The Buddha told Shariputra, this is my Dharma seal (the mark of the Buddha's teachings), the Buddha's final, subtle, and skillful teachings, showing compassion for the gods and sentient beings in the world. Wherever the Buddha travels, he can maintain solitude. If someone speaks of this scripture, or if someone encourages others, or if someone rejoices in it, upon hearing this subtle Dharma, one should uphold it, just as one would make offerings to the Buddhas of the past. By upholding this Dharma, one can reach the state of non-retrogression. If someone believes in this scripture, then in past lives they have already seen the past Guides (Buddhas), and they will all follow the noble and revered ones. If they can hear such a scripture, then they have all seen my form. And they can also observe my monastic community, who often practice diligently. The Bodhisattvas who appear now, if they believe in this scripture, their merits are also like this. All sentient beings look up to them.

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是諸菩薩， 　其信此經，　　則亦如是。　　頑騃闇夫， 　不肯篤信，　　若說此經，　　諸得神通， 　諸聲聞黨，　　非其所逮，　　緣覺之乘， 　亦不能了。　　今我所有，　　諸聲聞等， 　舍利弗身，　　堅固信之。　　仁輩如是， 　信大法典，　　現在盡悉，　　不著因緣。 　假使不應，　　斯經卷者，　　則為謗訕， 　佛天中天。　　闇冥輩類，　　常懷愛慾， 　未曾解了，　　無所生法。　　又其譭謗， 　善權方便，　　世間所有，　　佛常明日。 　其聞佛說，　　講此罪福，　　志不歡樂， 　顏色為變。　　我今現在，　　及滅度后， 　若有誹謗，　　如是典比。　　不使比丘， 　書寫斯經，　　佛說罪緣，　　皆誼普聽。 　沒失人身，　　墮無擇獄，　　處於其中， 　具足一劫。　　又無央數，　　過是之限， 　若罪竟已，　　常在癡冥。　　假令得出， 　于地獄中，　　便當墮于，　　禽獸畜生， 　為狗蠱狐，　　其形燋悴。　　當入人宅， 　或復見害。　　設有憎惡，　　佛經典者， 　其色變異，　　黯𪐨如墨。　　罪之所為， 　顏常若漆，　　身體羸瘦，　　而無潤澤。 　為諸品類，　　所見賤穢，　　瓦石打擲， 　啼哭淚出。　　其人

【現代漢語翻譯】 現代漢語譯本 這些菩薩們，如果相信這部經，也會是這樣。那些愚昧無知的凡夫俗子，不肯真心相信，如果對他們說這部經，那些獲得神通的人，以及所有的聲聞弟子，都無法理解這部經的深奧，即使是緣覺乘（Pratyekabuddha-yana，獨自覺悟的修行者）的修行者，也不能完全明白。現在我所有的聲聞弟子們，像舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）這樣的，都堅信這部經。你們這些修行者也應該這樣，相信這部偉大的佛法經典，現在完全明白，不執著于因緣。如果有人不應該接受這部經，那麼他就是在誹謗佛陀，天中之天。那些愚昧無知的人，常常懷有愛慾，從未理解無所生法（anutpattika-dharma，不生不滅的真理）。他們還會誹謗佛陀的善巧方便，世間所有的事情，佛陀總是能夠明白。那些聽到佛陀講述這部經的罪與福，心中不歡喜，臉色改變的人，我（佛陀）現在以及我滅度之後，如果有誰誹謗這樣的經典，不讓比丘們書寫這部經，佛陀所說的罪過和因緣，都應該普遍聽聞。他們會失去人身，墮入無擇地獄（Avici hell，八大地獄中最苦之處），在那裡受苦一劫（kalpa，極長的時間單位）。而且，他們受苦的時間還會超過這個期限，如果罪業結束，他們仍然會處於愚癡和黑暗之中。即使他們能夠從地獄中出來，也會墮入禽獸畜生道，變成狗、狐貍等，形體憔悴。他們會進入人類的住所，或者遭受傷害。如果有人憎恨佛陀的經典，他們的臉色會變得異常，像墨一樣黯淡。這是罪業所致，他們的臉色常常像漆一樣黑，身體瘦弱，沒有光澤。他們會被各種人視為卑賤污穢，被瓦片石頭擊打，哭泣流淚。這樣的人

【English Translation】 English version Those Bodhisattvas, who believe in this sutra, will also be like this. Those ignorant and foolish ordinary people, who are unwilling to sincerely believe, if this sutra is spoken to them, those who have attained supernatural powers, and all the Sravaka (hearer disciples) followers, cannot comprehend the profundity of this sutra, even those who practice the Pratyekabuddha-yana (the path of solitary enlightenment), cannot fully understand it. Now, all my Sravaka disciples, like Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), firmly believe in this sutra. You practitioners should also be like this, believing in this great Dharma scripture, now fully understanding, not clinging to causes and conditions. If someone should not accept this sutra, then he is slandering the Buddha, the Lord of Gods. Those ignorant people, often harbor desires, and have never understood the unproduced dharma (anutpattika-dharma, the truth of non-arising and non-ceasing). They will also slander the Buddha's skillful means, all things in the world, the Buddha always understands. Those who hear the Buddha speak of the merits and demerits of this sutra, and whose hearts are not joyful, and whose faces change, I (the Buddha) now and after my passing, if anyone slanders such scriptures, and does not allow the Bhikkhus (monks) to write this sutra, the sins and causes spoken by the Buddha, should all be universally heard. They will lose their human form, and fall into the Avici hell (the most painful of the eight great hells), where they will suffer for one kalpa (an extremely long unit of time). Moreover, their suffering will exceed this limit, and if their sins end, they will still be in ignorance and darkness. Even if they can come out of hell, they will fall into the animal realm, becoming dogs, foxes, etc., with emaciated bodies. They will enter human dwellings, or suffer harm. If someone hates the Buddha's scriptures, their complexion will become abnormal, as dark as ink. This is caused by sin, their complexion is often as black as lacquer, their body is thin, and without luster. They will be regarded as lowly and filthy by all kinds of people, struck by tiles and stones, crying and weeping. Such a person

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常被，　　撾捶榜笞， 　飢渴虛乏，　　軀形瘦燥。　　當墜畜生， 　駱駝驢騾，　　常負重擔，　　而得捶杖， 　心中燠燶，　　厄求芻草。　　謗佛斯經， 　獲罪若此。　　雖得為人，　　身疽癩瘡， 　狀貌痤陋，　　肌色傷爛。　　假使行人， 　縣邑聚落，　　童子輕易，　　戲弄叉踏。 　其愚騃子，　　若后壽終，　　即當墮生， 　邊夷狄處，　　當爲含血，　　蠕動之類， 　或為聾啞，　　不得自在。　　假使誹謗， 　此經獲罪，　　常多疾病，　　體生疽蟲， 　無數之命，　　唼食其軀，　　心常憂瘀， 　疾不離己。　　告舍利弗，　　不信此經， 　彼男子者，　　無黠無明，　　所在慳貪， 　性常饞[口*斥]，　　生盲無目，　　人所棄捐， 　人坐不信。　　于佛大道，　　口中常臭， 　惡氣外薰，　　鬼神厭魅，　　詳觸嬈之， 　普世俗人，　　無用言者。　　假使不樂， 　斯道地者，　　所在窮乏，　　常當貧匱。 　身未常得，　　著好被服，　　財業雖豐， 　不敢飲食。　　有所造作，　　當所為者， 　假使欲求，　　安隱之具，　　設有所得， 　尋覆亡失。　　興發惡行，　　果報如此。 　假使呼醫，　　合諸方藥，　　善知方便， 　而

【現代漢語翻譯】 現代漢語譯本 經常遭受鞭打和杖擊， 飢渴虛弱，身體瘦弱乾枯。 將墮入畜生道， 變成駱駝、驢、騾等，經常揹負重擔， 還要遭受鞭打，心中煩躁不安， 艱難地尋求草料。 誹謗這部佛經， 所獲罪報就是這樣。 即使轉生為人，也會身患膿瘡和癩病， 容貌醜陋，面板潰爛。 如果走在城鎮鄉村， 會被孩童輕視，戲弄和踩踏。 這些愚蠢的人，如果死後， 就會墮落到邊遠地區， 成為有血的蠕動生物， 或者成為聾啞人，不得自由。 如果誹謗這部佛經，所獲罪報， 就會經常生病，身體長滿膿瘡， 無數的蟲子啃食他的身體， 心中常常憂愁鬱悶，疾病纏身。 告訴舍利弗（佛陀十大弟子之一，以智慧著稱），不相信這部佛經的， 那些男子，既無智慧又不明事理， 到處慳吝貪婪， 本性貪吃，生來就是瞎子， 被人拋棄， 都是因為不相信佛陀的大道。 口中常常發出臭味， 惡臭向外散發，鬼神厭惡， 詳細地觸擾他， 世俗之人，都認為他沒用。 如果有人不喜歡這部佛道， 就會到處貧窮，常常匱乏。 身上從來沒有穿過好的衣服， 即使有豐厚的財產， 也不敢吃喝。 無論做什麼， 想要尋求安穩的器具， 即使得到了， 也會很快失去。 興起惡行，果報就是這樣。 即使請來醫生，配製各種藥方， 善於使用各種方法，

【English Translation】 English version Often subjected to beatings and whippings, Suffering from hunger and thirst, the body emaciated and dry. They will fall into the animal realm, Becoming camels, donkeys, mules, etc., constantly bearing heavy burdens, And also enduring beatings, with restless hearts, Struggling to find fodder. Slandering this Sutra, The karmic retribution is like this. Even if reborn as a human, they will suffer from boils and leprosy, With an ugly appearance and festering skin. If they walk in towns and villages, They will be despised by children, mocked and trampled upon. These foolish people, if they die, Will fall into remote regions, Becoming blood-filled, wriggling creatures, Or becoming deaf and mute, without freedom. If they slander this Sutra, the karmic retribution they receive, Will be frequent illnesses, with bodies covered in boils, Countless insects will devour their bodies, Their hearts will always be filled with sorrow and depression, with diseases clinging to them. Tell Shariputra (one of the Buddha's ten great disciples, known for his wisdom), those who do not believe in this Sutra, Those men, who are neither wise nor understanding, Are everywhere stingy and greedy, By nature gluttonous, born blind, Abandoned by people, All because they do not believe in the Buddha's great path. Their mouths often emit a foul odor, The stench spreads outward, and the ghosts and spirits detest them, They are constantly disturbed, The people of the world consider them useless. If someone does not like this path of the Dharma, They will be poor everywhere, and always in need. They will never have good clothes to wear, Even if they have abundant wealth, They will not dare to eat or drink. Whatever they do, If they seek tools for comfort, Even if they obtain them, They will quickly lose them. Engaging in evil deeds, the karmic retribution is like this. Even if they call for a doctor, prepare various prescriptions, And are skilled in using various methods,

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療治之，　　有不除差，　　及轉增劇， 　恒被疾病，　　不得所便。　　設復發意， 　興立餘事，　　則遭擾擾，　　斗諍之業， 　又見毀辱，　　而被楚撻，　　彼犯律者， 　常遇此惡。　　若有誹謗，　　斯經之罪， 　未曾得見，　　世雄導師。　　人中帝王， 　佛之法教，　　卒暴隧鬼，　　阿須倫神， 　恒當罹殃，　　耳聾閉塞，　　愚癡騃瞆， 　不得聞經。　　設有誹謗，　　斯經典者， 　然於後世，　　永無所見。　　假使毀呰， 　斯經罪果，　　殃無數億，　　百千之計， 　若干垓劫，　　如江河沙，　　常當瘖啞， 　口不能言。　　佛所立道，　　常師子吼， 　毀者地獄，　　以為遊觀，　　勤苦惡趣， 　用作居宅，　　已所犯罪，　　致殃如斯。 　人多疾患，　　自速喑痾，　　若在世間， 　當獲此咎。　　坐在眾會，　　兩舌欺言， 　命欲盡時，　　舉賈生息，　　其身恒遭， 　若干苦痛。　　無央數億，　　百千眾患， 　顏貌常黑，　　人所不喜。　　殃暴疽癘， 　常有臭氣，　　自見吾我，　　顏色黧黮， 　瞋恚懷毒，　　怒害滋甚。　　情慾熾盛， 　無有節限，　　有所好忤，　　若如畜生。 　告舍利弗，　　今日世尊，　　具足一切

【現代漢語翻譯】 現代漢語譯本 如果治療，病痛卻不能消除，反而加重， 總是被疾病纏身，不得安寧。 即使想要做其他事情，也會遭遇各種擾亂，陷入爭鬥之中， 還會遭受譭謗和侮辱，甚至被鞭打。 那些違反戒律的人，常常會遇到這些惡報。 如果有人誹謗這部經典， 將永遠無法見到世間的雄偉導師，人中的帝王， 佛陀的教誨。 那些突然暴斃的鬼魂，阿須倫（Asura，一種神祇）等， 將常常遭受災殃，耳聾閉塞，愚癡昏聵， 無法聽聞佛經。 如果有人誹謗這部經典， 那麼在後世，將永遠無法見到佛陀。 假使有人詆譭這部經典， 所受的罪報將是無數億，百千之多， 經歷若干垓劫（Gaijie，極長的時間單位），如同恒河沙數一般， 常常會變成瘖啞，口不能言。 佛陀所建立的真理之道，常常如獅子吼般威猛， 詆譭者將把地獄當作遊玩的地方， 把勤苦的惡道當作居所， 自己所犯的罪行，導致這樣的災殃。 人們多病，自己招致瘖啞的疾病， 如果活在世間，就會遭受這樣的罪過。 在眾人集會時，搬弄是非，說謊欺騙， 當生命將盡時，爲了謀取利益而抬高物價， 他們的身體將常常遭受各種痛苦。 無數億，百千種疾病， 臉色常常發黑，不被人喜歡。 遭受惡瘡和麻風病的折磨， 身上常常散發臭氣，自以為是， 臉色黝黑， 嗔恨心懷毒，怒火更加旺盛。 情慾熾盛，沒有節制， 喜歡與人作對，如同畜生一般。 告訴舍利弗（Sariputra，佛陀的十大弟子之一），今日世尊，具足一切。

【English Translation】 English version If treated, the illness does not subside but worsens, constantly plagued by diseases, unable to find peace. Even if one intends to engage in other matters, they will encounter various disturbances, falling into conflicts, and also suffer slander and humiliation, even being whipped. Those who violate the precepts often encounter these evil retributions. If someone slanders this scripture, they will never be able to see the majestic teacher of the world, the emperor among men, the teachings of the Buddha. Those suddenly deceased ghosts, Asuras (a type of deity), etc., will often suffer calamities, becoming deaf and blocked, foolish and ignorant, unable to hear the Buddhist scriptures. If someone slanders this scripture, then in future lives, they will never be able to see the Buddha. If someone were to disparage this scripture, the karmic retribution they receive will be countless billions, hundreds of thousands, experiencing countless kalpas (Gaijie, extremely long units of time), like the sands of the Ganges River, they will often become mute, unable to speak. The path of truth established by the Buddha is often as powerful as a lion's roar, those who slander will treat hell as a place to visit, and the arduous evil paths as their dwelling, the sins they have committed lead to such calamities. People are often sick, bringing upon themselves the illness of muteness, if they live in the world, they will suffer such retribution. In gatherings, they gossip and deceive with lies, when their life is about to end, they raise prices to seek profit, their bodies will often suffer various pains. Countless billions, hundreds of thousands of diseases, their faces often turn black, disliked by people. They suffer from malignant sores and leprosy, their bodies often emit a foul odor, they are self-righteous, their faces are dark and sallow, their anger harbors poison, their rage intensifies. Their desires are intense, without restraint, they like to oppose others, like animals. Tell Sariputra (one of the Buddha's ten great disciples), today the World Honored One is complete in all things.

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， 　說其人罪。　　若有誹謗，　　斯佛經者， 　欲計殃限，　　不可究竟。　　見是誼已， 　當觀察之，　　今我故為，　　舍利弗說。 　不為愚騃，　　不解道者，　　分別論講， 　如斯像法。　　其有聰明，　　廣博多聞， 　秉志堅強，　　常修憶辨，　　若有勸發， 　遵尚佛道，　　爾乃聽受，　　未曾有法。 　則以睹見，　　億百千佛，　　殖無央數， 　如意功德。　　其人志性，　　猛如月光， 　爾乃聽受，　　如是典籍。　　若有精進， 　志常懷慈，　　常于夙夜，　　照耀悲哀， 　朽棄軀體，　　不惜壽命，　　爾乃聽受， 　於斯經卷。　　常行恭敬，　　無他想習， 　其心專一，　　不立愚愿，　　恒處曠野， 　若隱巖居，　　彼等人仁，　　爾乃聽受。 　結親善友，　　常相恃怙，　　棄捐遠離， 　諸惡知識，　　當得逮見，　　如是佛子， 　乃能值遇，　　若斯言教。　　不犯禁戒， 　如寶明珠，　　志習奉受，　　方等諸經， 　當見如茲，　　佛聖子孫，　　常專精此， 　一品經卷。　　設有罵詈，　　毀辱經者， 　恒以愍哀，　　向于眾生，　　常志恭敬， 　承安住教，　　今故為之，　　說是經法。 　其在眾會，　　誦斯經者，　　

【現代漢語翻譯】 現代漢語譯本 如果有人誹謗這部佛經，想要計算他的罪過和界限，是無法窮盡的。看到這個道理后，應當仔細觀察。我現在爲了舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的緣故，才說這些話。 不是爲了愚笨無知、不理解佛道的人，去分別論講這些像法（佛法衰落時期的教法）。那些聰明、廣博多聞、意志堅定、經常修習憶念和辨別的人，如果有人勸導他們去遵循和崇尚佛道，他們才應該聽受這從未有過的佛法。 這樣他們就能見到億百千佛，種下無數如意的功德。那些心志像月光一樣猛烈的人，才應該聽受這樣的經典。 如果有人精進修行，心中常懷慈悲，經常在早晚照耀悲哀，捨棄朽壞的身體，不吝惜生命，他們才應該聽受這部經卷。 如果有人經常恭敬修行，沒有其他雜念，心意專一，不立愚癡的願望，經常處在曠野或隱居在巖洞，這樣仁慈的人，才應該聽受這部經。 如果有人結交善良的朋友，經常互相依靠和幫助，拋棄和遠離那些惡知識，他們就能見到這樣的佛子，才能值遇這樣的教誨。 如果有人不犯禁戒，像對待珍寶明珠一樣，立志奉受方等諸經（大乘經典），就能見到這樣的佛聖子孫，他們經常專精於這部經卷。 如果有人謾罵和毀辱這部經，要經常以憐憫和哀傷之心對待眾生，經常立志恭敬，接受和安住于佛陀的教誨，我現在才為他們說這部經法。 那些在眾人集會中誦讀這部經的人，

【English Translation】 English version If there is someone who slanders this Sutra, wanting to calculate the limits of their offenses, it is impossible to fathom. Having seen this principle, one should observe it carefully. Now, it is for the sake of Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) that I speak these words. It is not for the foolish and ignorant, those who do not understand the Buddha's path, that I separately discuss and explain these semblance teachings (teachings of the Dharma during a period of decline). Those who are intelligent, learned, with a firm will, who constantly cultivate mindfulness and discernment, if they are encouraged to follow and uphold the Buddha's path, they should then listen to and receive this unprecedented Dharma. In this way, they will see hundreds of thousands of millions of Buddhas and plant countless wish-fulfilling merits. Those whose minds are as fierce as moonlight should listen to and receive such scriptures. If there are those who practice diligently, always holding compassion in their hearts, constantly illuminating sorrow in the morning and evening, abandoning their decaying bodies, and not being stingy with their lives, they should then listen to and receive this Sutra. If there are those who constantly practice with reverence, without other distractions, with a focused mind, not making foolish vows, and often dwelling in the wilderness or secluded in caves, such benevolent people should then listen to and receive this Sutra. If there are those who make good friends, constantly relying on and helping each other, abandoning and distancing themselves from evil companions, they will be able to see such children of the Buddha and encounter such teachings. If there are those who do not violate the precepts, treating them like precious jewels, aspiring to uphold the Vaipulya Sutras (Mahayana scriptures), they will see such holy descendants of the Buddha, who are constantly devoted to this Sutra. If there are those who curse and insult this Sutra, one should always treat sentient beings with compassion and sorrow, constantly aspiring to reverence, accepting and abiding in the Buddha's teachings, it is for them that I now speak this Dharma. Those who recite this Sutra in gatherings,

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心常如應， 　得無合會，　　引無央數，　　億載譬喻， 　故為是倫，　　而見斯典。　　又佛今日， 　講解道品，　　所至到處，　　踴躍而步。 　假使比丘，　　欲求善說，　　若見此經， 　當欣頂受。　　其有奉持，　　方等經者， 　心常專精，　　不樂餘業，　　執持一頌， 　志不改易，　　乃得聽受，　　如是弘模。 　假使有人，　　慕求斯經，　　當崇敬之， 　如如來身。　　若人思僥，　　欲學此法， 　設令得者，　　當稽首受。　　其人不當， 　念索余經，　　亦未曾想，　　世之群籍。 　而行佛道，　　志在根力，　　悉舍離之， 　講專斯經。　　告舍利弗，　　佛滿一劫， 　舉喻億千，　　分別解脫。　　設有愿發， 　上尊佛道，　　當以斯經，　　宣暢佈散。」

正法華經卷第二 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第三

西晉月氏國三藏竺法護譯

信樂品第四

於是賢者須菩提、迦旃延、大迦葉、大目揵連等，聽演大法，得未曾有，本所未聞；而見世尊授舍利弗決，當得無上正真之道，驚喜踴躍咸從坐起，進詣佛前偏袒右肩，禮畢叉手瞻順尊顏，內自思省心體熙怡，支節和懌悲喜並集，白世尊

【現代漢語翻譯】 現代漢語譯本 心意常與真理相應， 不會有聚合或分離，引申出無量無數的譬喻， 用億萬年來比喻， 所以才會有這樣的法則，才能見到這樣的經典。 而且佛陀今天， 講解著道品，所到之處，都歡欣鼓舞地行走。 假設有比丘，想要尋求善巧的說法，如果見到這部經， 應當歡喜地頂戴受持。 那些奉持《方等經》（大乘經典）的人， 內心常常專注精進，不貪戀其他俗務， 執持哪怕只是一句偈頌， 志向也不改變，才能聽聞受持，像這樣弘揚佛法。 假設有人，仰慕追求這部經，應當崇敬它， 如同對待如來（佛陀）的法身一樣。 如果有人，心存僥倖，想要學習此法， 即使得到了，也應當頂禮接受。 這個人不應當，想著去尋求其他的經典， 也不應該想著，世俗的各種書籍。 如果修行佛道，志向在於根力（五根五力）， 應當全部捨棄其他，專心講解這部經。 告訴舍利弗（佛陀的十大弟子之一），佛陀用一個劫的時間， 舉出億萬個譬喻，分別解釋解脫的道理。 如果有發願，要證得至高無上的佛道的人， 應當用這部經，來宣揚傳播。

《正法華經》卷第二 大正藏第 09 冊 No. 0263 《正法華經》

《正法華經》卷第三

西晉月氏國三藏竺法護譯

信樂品第四

這時，賢者須菩提（佛陀的十大弟子之一）、迦旃延（佛陀的十大弟子之一）、大迦葉（佛陀的十大弟子之一）、大目犍連（佛陀的十大弟子之一）等，聽聞佛陀演說大法，得到前所未有的體驗，聽到之前從未聽聞的教誨；並且看到世尊為舍利弗授記，將來會證得無上正真之道，他們驚喜踴躍，都從座位上站起來，走到佛陀面前，袒露右肩，行禮完畢后，合掌恭敬地瞻仰佛陀的尊容，內心自我反省，感到心體喜悅，肢體和順，悲喜交集，於是向世尊稟告說：

【English Translation】 English version The mind is always in accordance with the truth, There is no union or separation, leading to countless metaphors, Using billions of years as an analogy, Therefore, there is such a law, and one can see such a scripture. Moreover, the Buddha today, Is explaining the path, and wherever he goes, he walks with joy. Suppose there is a Bhikkhu (monk) who seeks skillful teachings, if he sees this scripture, He should joyfully accept and uphold it. Those who uphold the 'Vaipulya Sutra' (Mahayana scriptures), Their minds are always focused and diligent, not craving other worldly affairs, Holding onto even just one verse, Their aspiration will not change, and they can hear and uphold it, thus propagating the Dharma. Suppose there is someone who admires and seeks this scripture, they should revere it, As if they were treating the Dharma body of the Tathagata (Buddha). If someone is opportunistic and wants to learn this Dharma, Even if they obtain it, they should bow down and accept it. This person should not, think of seeking other scriptures, Nor should they think of, the various worldly books. If one practices the Buddha's path, with the aspiration in the roots and powers (five roots and five powers), They should abandon all others and focus on explaining this scripture. Tell Shariputra (one of the Buddha's ten great disciples), the Buddha, for a kalpa (eon), Has given billions of metaphors, explaining the principles of liberation. If there is someone who aspires to attain the supreme Buddhahood, They should use this scripture to proclaim and spread it.

'The Sutra of the Lotus of the True Dharma', Volume 2 Taisho Tripitaka Volume 09 No. 0263 'The Sutra of the Lotus of the True Dharma'

'The Sutra of the Lotus of the True Dharma', Volume 3

Translated by Dharmaraksha of the Yuezhi Kingdom of Western Jin

Chapter 4: Faith and Joy

At this time, the venerable Subhuti (one of the Buddha's ten great disciples), Katyayana (one of the Buddha's ten great disciples), Mahakasyapa (one of the Buddha's ten great disciples), Mahamogallana (one of the Buddha's ten great disciples), and others, having heard the Buddha expounding the great Dharma, experienced something unprecedented, hearing teachings they had never heard before; and seeing the World Honored One bestow a prophecy upon Shariputra, that he would attain the unsurpassed, true and correct path, they were overjoyed and rose from their seats, approached the Buddha, bared their right shoulders, and after paying their respects, respectfully gazed upon the Buddha's countenance, reflecting inwardly, feeling joy in their hearts, their limbs at peace, with both sorrow and joy intermingled, and then addressed the World Honored One:

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曰：「唯大聖通，我等朽邁年在老耄，于眾耆長僉老羸劣，歸命眾祐冀得滅度，志存無上正真之道，進力鮮少無所堪任，如來所講我等靖聽，次第坐定諸來大眾，不敢危疲無所患厭。前者如來為鄙說法，已得於空、無相、無愿，至於佛典國土所有，於一切法無所造作，其諸菩薩所可娛樂，如來勸發多所率化。鄙於三界而見催逐，常自惟忖謂獲滅度，今至疲憊，爾乃誨我以奇特誼，樂於等一，則發大意于無上正真道。而今大聖授聲聞決當成正覺，心用愕然怪未曾有，余得大利各當奉事，乃獲逮聞如是品經。從過去佛常聞斯法，故初值遇，則我祿厚喻獲妙寶，無央數妙意所至愿，現在於色而無所畏，珍琦鼓樂自然為鳴，而燃大燈照耀彌廣，栴檀叢林芬蘊而香。唯然世尊，我豈堪任而說之乎？」

告曰：「可也。」

時諸聲聞共白佛言：「昔有一士離父流宕，僑亭他土二三十年，馳騁四至求救衣食，恒守貧窮困無產業。父詣異城，獲無央數金銀珍寶、水精琉璃、車𤦲馬瑙、珊瑚虎魄，帑藏盈滿，侍使僮僕、象馬車乘不可稱計，眷屬無數七寶豐溢，出內錢財耕種賈作。子厄求食，周行國邑城營村落。造富長者適值秋節，入處城內循行帑藏，與子別久忽然思見，不知所在。自念：『一夫，財富無量橫濟遠近，竊惟我

【現代漢語翻譯】 現代漢語譯本：他們說：『只有大聖才能通曉這些道理。我們這些老朽之人，年邁體衰，在眾耆老中也算是衰弱的了，我們歸命于佛，希望能夠得到解脫。我們雖然立志于無上正真之道，但精進的力量卻很少，沒有什麼能力。如來所講的，我們都靜心聆聽，依次坐好，各位前來聽法的大眾，不敢疲憊，也沒有任何厭倦。之前如來為我們講法，我們已經領悟了空、無相、無愿的道理，以及佛的國土所包含的一切，對於一切法都不再執著造作。那些菩薩所能享受的快樂，如來也勸勉我們，引導我們。我們身處三界之中，常常感到被催促著，總是想著自己能夠獲得解脫。如今我們已經疲憊不堪，您卻教導我們如此奇特的道理，讓我們樂於平等，從而在無上正真道上發起了大愿。現在大聖您為聲聞授記，將來必定成佛，這讓我們心中驚訝，覺得前所未有。我們獲得瞭如此大的利益，都應當奉事您，才得以聽聞這樣的經典。從過去的佛那裡，我們常常聽聞這樣的法，所以初次遇到，就覺得我們福報深厚，如同獲得了珍寶。無數微妙的意願都得以實現，現在面對世間萬物而無所畏懼，珍貴的樂器自然鳴響，燃起的大燈照耀得更加廣闊，栴檀樹林散發出芬芳的香氣。但是，世尊，我們又怎麼能堪當講述這些道理的重任呢？』 佛陀回答說：『可以的。』 這時，各位聲聞共同對佛說：『從前有一個人，離開了父親，流落在外，在其他地方漂泊了二三十年。他四處奔波，尋求衣食，一直貧窮困苦，沒有產業。他的父親到了另一個城市，獲得了無數的金銀珍寶、水晶琉璃、硨磲瑪瑙、珊瑚琥珀，倉庫里堆滿了這些寶物，侍從僕人、象馬車乘數不勝數，眷屬眾多，七寶豐盛，出入的錢財可以用來耕種和經商。而他的兒子卻在為求食而奔波，走遍了各個國家、城市、村莊。他父親是一位富有的長者，正值秋收時節，進入城內巡視倉庫，因為和兒子分別太久，忽然想念他，卻不知道他在哪裡。他自己想：『我一個人，財富無量，可以幫助遠近的人，我只是想念我的兒子，他現在在哪裡呢？』

【English Translation】 English version: They said, 'Only the Great Sage is truly enlightened. We, old and frail, are among the most feeble of the elders. We take refuge in the Buddha, hoping to attain liberation. Though we aspire to the unsurpassed, true path, our strength is meager, and we are incapable. We listen attentively to the Tathagata's teachings, sitting in order, and the assembly of those who have come to hear the Dharma dare not be weary or feel any aversion. Previously, the Tathagata taught us the principles of emptiness, signlessness, and wishlessness, as well as the nature of the Buddha's land, and that we should not cling to any actions regarding all dharmas. The Tathagata also encouraged us to enjoy the pleasures of the Bodhisattvas and guided us. We, dwelling in the three realms, often feel urged on, always thinking of attaining liberation. Now, we are exhausted, yet you teach us such extraordinary principles, making us rejoice in equality, thus inspiring a great aspiration for the unsurpassed, true path. Now, Great Sage, you are bestowing predictions of Buddhahood upon the Sravakas, which astonishes us, as it is unprecedented. We have received such great benefit and should serve you, having heard such a sutra. From past Buddhas, we have often heard this Dharma, so upon first encountering it, we feel our merit is profound, like obtaining a precious jewel. Countless subtle aspirations are fulfilled, and now we face the world without fear. Precious instruments play naturally, and great lamps shine ever brighter, while the sandalwood forests emit fragrant scents. But, World Honored One, how can we be capable of expounding these principles?' The Buddha replied, 'It is possible.' At that time, the Sravakas together said to the Buddha, 'Once there was a man who left his father and wandered abroad, drifting in other lands for twenty or thirty years. He traveled everywhere, seeking food and clothing, always poor and without possessions. His father went to another city and acquired countless gold, silver, precious jewels, crystal, lapis lazuli, tridacna, agate, coral, and amber. His storehouses were filled with these treasures, and he had countless servants, attendants, elephants, horses, and carriages. His family was numerous, and the seven treasures were abundant. He had wealth for both farming and trade. His son, however, was wandering in search of food, traveling through various countries, cities, and villages. His father, a wealthy elder, was inspecting his storehouses during the autumn harvest. Having been separated from his son for so long, he suddenly missed him but did not know where he was. He thought to himself, 'I, alone, have boundless wealth, which can help those near and far. I only miss my son; where is he now?'

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老朽耄垂至，假使終沒室藏騷散，愿得見子恣所服食，則獲無為不復憂戚。』其子僥會至長者家，遙見門前，梵志君子大眾聚會眷屬圍繞，金銀雜廁為師子座，交露珠瓔為大寶帳，父坐其中分部言教，諸解脫華遍佈其地，億百千金以為飲食。子覲長者色像威嚴，怖不自寧，謂是帝王若大君主，進退猶豫不敢自前，孚便馳走。父遙見子心用歡喜，遣傍侍者追呼令還。遑懅躄地，謂追者曰：『我不相犯，何為見捉？』侍者執之俱詣長者。長者告曰：『勿恐勿懼，吾為子勤廣修產業帑藏充實，與子別久數思相見，年高力弊父子情重。』將入家內，在於眾輩不與共語。所以者何？父知窮子志存下劣不識福父，久久意悟色和知名，又見琦珍。長者言曰：『是吾子也。以權告子。今且恣汝隨意所奉。』窮子怪之得未曾有，則從坐起行詣貧里求衣索食，父知子緣，方便與語：『汝便自去與小眾俱。』子來至此而再致印，曰：『至此宅有所調飾。』父付象馬即令粗習，假有問者答亦如之，當調車馬嚴治寶物恣意賜與，父求窮子所可賑給，具足如斯。時子于廄調習車馬繕治珍寶，轉復教化家內小大。父于窗牖遙見其子所為超絕，脫故所著沐浴其身，右手洗之，以寶瓔珞香華被服，光曜其體皆令清凈，而告之曰：『爾從本來何所興立？何所

【現代漢語翻譯】 現代漢語譯本：我這老朽之人，年邁體衰，假如最終死在破舊的屋子裡，希望能夠看到你隨意享用食物，這樣我就能獲得無為的境界，不再憂愁悲傷。』他的兒子偶然來到一位長者的家，遠遠地看見門前，梵志（婆羅門修行者）君子們聚集在一起，眷屬圍繞，用金銀等物雜亂地堆砌成獅子座，用交錯的珍珠瓔珞做成巨大的寶帳，父親坐在其中，分門別類地講解教義，各種解脫之花遍佈地面，用數不清的金錢作為飲食。兒子看到長者威嚴的儀容，心中恐懼不安，認為他是帝王或者大君主，進退猶豫，不敢上前，轉身就跑。父親遠遠地看見兒子，心中非常高興，派遣身邊的侍者追趕呼喚他回來。兒子驚慌失措地跌倒在地，對追趕的人說：『我沒有冒犯你們，為什麼要抓我？』侍者抓住他，一起帶到長者面前。長者告訴他說：『不要害怕，我爲了你勤奮地廣修產業，倉庫充實，和你分別很久，非常想念你，我年老體衰，父子情深。』然後將他帶入家中，在眾人面前不和他說話。這是為什麼呢？因為父親知道這個窮困的兒子志向低下，不認識自己的福德之父，時間久了，才慢慢地認識到他的容貌和名字，又看到了各種珍寶。長者說：『這是我的兒子。』用權巧方便告訴兒子。『現在先讓你隨意享用。』窮子感到奇怪，覺得從未有過這樣的待遇，於是從座位上起來，走到貧民區去尋找衣服和食物。父親知道兒子的因緣，就方便地對他說：『你先自己離開，和那些小人物在一起。』兒子來到這裡，又再次被蓋上印記，說：『到這個宅子里來，可以有所調理裝飾。』父親給他像馬，讓他先粗略地學習，如果有問的人，就按照這樣回答，等到調理好車馬，整理好寶物，就隨意賞賜給他。父親尋求能夠救濟窮子的方法，都像這樣完備。這時，兒子在馬廄里調習車馬，修繕珍寶，又逐漸教化家中的大小事務。父親在窗戶邊遠遠地看見兒子所做的事情非常出色，就脫下他以前穿的舊衣服，給他沐浴身體，用右手給他洗澡，用寶貴的瓔珞和香花裝飾他，使他的身體光彩照人，都變得清凈，然後告訴他說：『你從一開始是怎樣建立起來的？你又做了什麼？』 English version: I, an old and feeble man, am nearing my end. If I were to die in a dilapidated room, I wish to see you freely enjoy your food. Then I would attain a state of non-action and be free from sorrow and grief.』 His son happened to arrive at the house of an elder. From afar, he saw in front of the gate a gathering of Brahmins (Brahmin practitioners) and gentlemen, surrounded by their families. Gold and silver were piled up to form a lion's seat, and intertwined pearl necklaces formed a great treasure canopy. The father sat within, explaining the teachings in categories, with various flowers of liberation scattered on the ground, and countless gold used for food and drink. The son, seeing the elder's majestic appearance, felt fear and unease, thinking he was an emperor or a great ruler. He hesitated to approach and turned to flee. The father, seeing his son from afar, was overjoyed and sent a servant to chase and call him back. The son, in a panic, fell to the ground and said to the pursuer, 『I have not offended you, why are you seizing me?』 The servant seized him and brought him before the elder. The elder said to him, 『Do not be afraid. I have diligently built up my estate and filled my storehouses for you. I have been separated from you for a long time and have missed you greatly. I am old and weak, and our father-son bond is deep.』 Then he brought him into the house, but did not speak to him in front of the crowd. Why was this? Because the father knew that this poor son had low aspirations and did not recognize his father of merit. After a long time, he gradually recognized his appearance and name, and also saw the various treasures. The elder said, 『This is my son.』 He told his son using skillful means. 『Now, for the time being, let you enjoy as you please.』 The poor son felt strange, thinking he had never experienced such treatment. So he rose from his seat and went to the poor areas to seek clothes and food. The father, knowing the son's circumstances, conveniently said to him, 『You should leave on your own and be with those lesser people.』 The son came here, and was again marked, saying, 『Come to this house, and you can be groomed and adorned.』 The father gave him elephants and horses, letting him learn roughly at first. If anyone asked, he would answer accordingly. When the horses and carriages were trained and the treasures were arranged, he would be given them freely. The father sought ways to help the poor son, and all were as complete as this. At this time, the son was training horses and carriages in the stable, repairing treasures, and gradually teaching the household affairs, both big and small. The father, from the window, saw from afar that his son's actions were outstanding. He took off his old clothes, bathed his body, washed him with his right hand, adorned him with precious necklaces and fragrant flowers, making his body radiant and pure. Then he said to him, 『How did you establish yourself from the beginning? What have you done?』

【English Translation】 I, an old and feeble man, am nearing my end. If I were to die in a dilapidated room, I wish to see you freely enjoy your food. Then I would attain a state of non-action and be free from sorrow and grief.』 His son happened to arrive at the house of an elder. From afar, he saw in front of the gate a gathering of Brahmins (Brahmin practitioners) and gentlemen, surrounded by their families. Gold and silver were piled up to form a lion's seat, and intertwined pearl necklaces formed a great treasure canopy. The father sat within, explaining the teachings in categories, with various flowers of liberation scattered on the ground, and countless gold used for food and drink. The son, seeing the elder's majestic appearance, felt fear and unease, thinking he was an emperor or a great ruler. He hesitated to approach and turned to flee. The father, seeing his son from afar, was overjoyed and sent a servant to chase and call him back. The son, in a panic, fell to the ground and said to the pursuer, 『I have not offended you, why are you seizing me?』 The servant seized him and brought him before the elder. The elder said to him, 『Do not be afraid. I have diligently built up my estate and filled my storehouses for you. I have been separated from you for a long time and have missed you greatly. I am old and weak, and our father-son bond is deep.』 Then he brought him into the house, but did not speak to him in front of the crowd. Why was this? Because the father knew that this poor son had low aspirations and did not recognize his father of merit. After a long time, he gradually recognized his appearance and name, and also saw the various treasures. The elder said, 『This is my son.』 He told his son using skillful means. 『Now, for the time being, let you enjoy as you please.』 The poor son felt strange, thinking he had never experienced such treatment. So he rose from his seat and went to the poor areas to seek clothes and food. The father, knowing the son's circumstances, conveniently said to him, 『You should leave on your own and be with those lesser people.』 The son came here, and was again marked, saying, 『Come to this house, and you can be groomed and adorned.』 The father gave him elephants and horses, letting him learn roughly at first. If anyone asked, he would answer accordingly. When the horses and carriages were trained and the treasures were arranged, he would be given them freely. The father sought ways to help the poor son, and all were as complete as this. At this time, the son was training horses and carriages in the stable, repairing treasures, and gradually teaching the household affairs, both big and small. The father, from the window, saw from afar that his son's actions were outstanding. He took off his old clothes, bathed his body, washed him with his right hand, adorned him with precious necklaces and fragrant flowers, making his body radiant and pure. Then he said to him, 『How did you establish yourself from the beginning? What have you done?』

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系屬？舍吾他行，勤苦飢寒。吾以耄矣，以情相告，便時納娶，嬉遊飲食以康祚胤。吾所造業不可訾計，眾寶具足子知之乎！求汝積年而戀惡友，今乃來歸宜除瑕垢，吾有妙寶夜光明珠琦珍瑰異，皆為汝施，僮僕侍使男女大小，恣意所欲，一以相付。吾愛念汝，猶如國王幸其太子。』」

諸尊聲聞共白佛言：「彼時窮子，播蕩流離二三十年，至長者家乃得申敘，追惟前後遊觀所更心悉念之。時大長者寢疾于床知壽欲終，自命其子而告之曰：『吾今困劣宜承洪軌，居業寶藏若悉受之，賙濟窮乏從意所施，輒備奉教喜不自勝，所行至誠不失本誓。』父知子志身行謹敕，先貧后富益加欣慶，宗敬親屬禮拜耆長，父於國王君主大臣眾會前曰：『各且明聽，斯是吾子則吾所生，名字為某，舍我流迸二三十年，今乃相得。斯則吾子吾則是父，所有財寶皆屬我子。』子聞宣令大眾之音，心益欣然而自念言：『余何宿福得領室藏？』」

諸聲聞等又白佛言：「大富長者則譬如來，諸學士者則謂佛子，勉濟吾等三界勤苦，如富長者還執其子度脫生死。於是世尊，有無央數聖眾之寶，以五神通除五陰蓋，常修精進在彼道教，志於滅度謂為妙印。慇勤慕求初不休懈，欲得無為意中默然，熟自思惟所獲無量，于如來所承順法行，遵

【現代漢語翻譯】 現代漢語譯本：『你屬於哪裡？為何捨棄我而到別處漂泊，遭受勤勞辛苦和飢寒交迫？我已經年老了，現在以真情告訴你，應該及時娶妻生子，享受嬉戲遊樂和飲食，以保佑子孫後代。我所創造的家業無法估量，各種珍寶應有盡有，你難道不知道嗎！我尋覓你多年，而你卻迷戀惡友，現在你終於回來了，應該洗去污垢。我擁有無價之寶，如夜明珠和各種奇珍異寶，都將全部給你。還有眾多的僕人，無論男女老少，都任你隨意支配，全部交給你。我對你的愛念，就像國王寵愛他的太子一樣。』 諸位尊者聲聞共同對佛說：『那時，那個窮困的兒子，漂泊流浪了二三十年，到了長者家才得以陳述自己的身世，回憶起前後遊歷所經歷的一切，心中都記掛著。當時，那位大長者臥病在床，知道自己壽命將盡，就叫來他的兒子，告訴他說：『我現在身體虛弱，應該繼承我的宏偉事業，管理家業和寶藏，全部接受下來，用來賙濟窮困的人，隨你的意願施捨。』兒子聽后，立即表示願意遵從教誨，喜悅得難以自持，所作所為都至誠不虛，沒有違背當初的誓言。父親知道兒子的心意，看到他行為謹慎恭敬，先貧后富，更加欣喜慶幸。兒子尊敬宗族親屬，禮拜年長的長輩。父親在國王、君主、大臣和大眾面前說：『各位請仔細聽，這是我的兒子，是我所生的，名字叫某某，他離開我漂泊了二三十年，現在終於相認了。這是我的兒子，我則是他的父親，我所有的財產都屬於我的兒子。』兒子聽到父親向大眾宣告的話語，心中更加欣喜，自己思量道：『我前世積了什麼福德，竟然能夠繼承家業？』 諸位聲聞等又對佛說：『大富長者就譬如如來（Tathagata），諸位學士就譬如佛子，他們努力救濟我們脫離三界的勤苦，就像富有的長者找回自己的兒子，使他脫離生死輪迴。於是，世尊（Bhagavan）擁有無量無數聖眾的珍寶，以五神通去除五陰的遮蓋，常常精進修行，遵循佛陀的教誨，立志于滅度，認為這是最微妙的印記。他們慇勤地追求，從不懈怠，想要獲得無為的境界，心中默默地思量，所獲得的功德無量，在如來那裡承順佛法，遵從教誨。』

【English Translation】 English version: 'Where do you belong? Why did you abandon me and wander elsewhere, enduring toil, hardship, hunger, and cold? I am already old, and now I tell you with sincerity, you should marry and have children in due time, enjoy playing and feasting, so as to ensure the prosperity of your descendants. The wealth I have created is immeasurable, and all kinds of treasures are abundant, don't you know that! I have been searching for you for many years, but you were infatuated with bad friends. Now that you have finally returned, you should wash away your defilements. I possess priceless treasures, such as the night-shining pearl and various rare and precious jewels, all of which I will give to you. There are also numerous servants, both male and female, young and old, all at your disposal, I will hand them all over to you. My love for you is like a king's affection for his crown prince.' The venerable Shravakas (disciples) together said to the Buddha: 'At that time, that poor son, having wandered for twenty or thirty years, only after arriving at the elder's house was able to state his identity, recalling all that he had experienced during his travels, all of which he kept in his heart. At that time, the great elder was lying ill in bed, knowing that his life was coming to an end, he called his son and told him: 'I am now weak and frail, you should inherit my grand enterprise, manage the family business and treasures, accept them all, and use them to help the poor, giving as you wish.' Upon hearing this, the son immediately expressed his willingness to follow the teachings, overjoyed beyond measure, his actions were sincere and true, without betraying his original vow. The father, knowing his son's intentions, seeing his cautious and respectful behavior, and his transformation from poor to rich, was even more delighted and gratified. The son respected his relatives and family, and paid homage to the elders. The father said before the king, the monarch, the ministers, and the assembly: 'Please listen carefully, this is my son, whom I begot, his name is so-and-so, he left me and wandered for twenty or thirty years, and now we have finally recognized each other. This is my son, and I am his father, all my wealth belongs to my son.' Upon hearing his father's declaration to the assembly, the son was even more delighted, thinking to himself: 'What merits have I accumulated in my past lives that I am able to inherit the family business?' The Shravakas again said to the Buddha: 'The wealthy elder is like the Tathagata (the Buddha), the scholars are like the Buddha's sons, they strive to save us from the suffering of the three realms, just as the wealthy elder finds his son and frees him from the cycle of birth and death. Thus, the Bhagavan (the World-Honored One) possesses countless treasures of the holy assembly, using the five supernormal powers to remove the coverings of the five skandhas (aggregates), constantly practicing diligently, following the Buddha's teachings, aspiring to Nirvana (extinction), considering it the most subtle seal. They diligently seek it, never slacking, desiring to attain the state of non-action, silently contemplating in their hearts, the merits they have gained are immeasurable, they follow the Dharma (teachings) of the Tathagata, and abide by the teachings.'

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修禪定而常信樂。謂觀我等懈廢下劣，而不分別不能志願，此如來法珍寶之藏，於今世尊以權方便，觀于本際慧寶帑藏，蠲除饑𩚛授大妙印。唯然大聖於今耆年，斯大迦葉從如來所朝旦印印，當至無為。又世尊為我等示現菩薩大士慧誼，餘黨奉行為眾說法，當顯如來聖明大德，咸使暢入隨時之誼。所以者何？世雄大通善權方便，知我志操不解深法，為現聲聞，畏三界法及生老死，色聲香味細滑之事，趣欲自濟不救一切，離大慈悲智慧善權，禪定三昧乃知人心，不睹一切眾生根原。譬如窮士求衣索食，而父須待欲使安樂，子不覺察。佛以方便隨時示現，我等不悟。今乃自知成佛真子，無上孫息為佛所矜，施以大慧。所以者何？雖為佛子下賤怯弱，假使如來，睹心信樂喜菩薩乘，然後乃說方等大法。

「又世尊興為二事，為諸菩薩現甘露法，為諸下劣志願小者，轉復勸進入微妙誼。譬如彼子與父別久，行道遙見，不識何人呼而怖懼；后稍稍示威儀法則乃知是父。佛亦如是，吾等不解菩薩大士，雖從法生為如來子，但求滅度，不志道場坐于樹下降魔官屬度脫一切。我輩自謂已得解脫，以是之故，今日睹聞未為成就，不為出家不成沙門。今如來尊現諸通慧，我等以獲大聖珍寶，佛則為父我則為子，父子同體焉得差別。猶

【現代漢語翻譯】 現代漢語譯本：

修習禪定並常常信樂。我們觀察自己懈怠、廢弛、低下、淺薄，不能分辨，沒有志愿。這如來佛法是珍寶的寶藏，當今世尊以權巧方便，觀察根本的智慧寶藏，消除飢餓，授予大妙的印記。唯有大聖，如今已是耆年，這位大迦葉從如來那裡早晚接受印記，應當達到無為的境界。世尊又為我們示現菩薩大士的智慧和道義，其餘的同伴奉行佛法，為大眾說法，應當彰顯如來的聖明大德，使大家都能暢通地進入佛法的真諦。這是為什麼呢？世雄大通善於運用權巧方便，知道我們的志向和操守不能理解深奧的佛法，所以為我們示現聲聞乘，畏懼三界之法以及生老病死，貪戀色聲香味細滑的享樂，只求自我解脫而不救度一切眾生，遠離大慈悲和智慧善巧，禪定三昧，才瞭解人心，卻看不到一切眾生的根源。譬如一個窮人求衣索食，而他的父親需要等待時機才能讓他安樂，兒子卻不覺察。佛陀以方便法隨時示現，我們卻不領悟。現在才明白自己是成佛的真子，是無上的孫息，被佛所憐憫，施予大智慧。這是為什麼呢？雖然是佛子，卻怯懦軟弱，假如如來看到我們內心信樂並歡喜菩薩乘，然後才會宣說方等大法。

世尊興起是爲了兩件事：為諸菩薩示現甘露法，為那些志願低下、心量狹小的人，轉而勸導他們進入微妙的佛法真義。譬如那個兒子與父親分別很久，在路上遠遠看見，不認識是誰，呼喊他時感到害怕；後來漸漸地瞭解他的儀容和法則，才知道是父親。佛陀也是這樣，我們不瞭解菩薩大士，雖然從佛法而生，是如來的兒子，卻只求滅度，不立志于道場，坐在菩提樹下降伏魔眾，度脫一切眾生。我們自認為已經得到解脫，因此，今天所見所聞還不是真正的成就，沒有出家，不成沙門。現在如來尊顯現各種神通智慧，我們才獲得大聖的珍寶，佛陀是父親，我們是兒子，父子同體，怎麼會有差別呢？ English version:

Practicing meditation and always believing and rejoicing. Observing that we are lazy, negligent, inferior, and shallow, unable to discern, and without aspiration. This Dharma of the Tathagata is a treasure trove, and the World Honored One, with skillful means, observes the fundamental wisdom treasure, eliminates hunger, and bestows the great and wonderful seal. Only the Great Sage, now in his old age, this Mahakasyapa receives the seal from the Tathagata morning and evening, and should reach the state of non-action. Furthermore, the World Honored One demonstrates to us the wisdom and righteousness of the Bodhisattva Mahasattvas, and the other companions practice the Dharma, preach to the masses, and should manifest the Tathagata's holy and bright virtues, enabling everyone to smoothly enter the true meaning of the Dharma. Why is this so? The World Hero, the Great Penetrator, is skilled in using skillful means, knowing that our aspirations and conduct cannot understand the profound Dharma, so he demonstrates the Sravaka vehicle to us, fearing the laws of the three realms and birth, old age, sickness, and death, craving the pleasures of form, sound, smell, taste, and touch, seeking only self-liberation without saving all beings, far from great compassion and wisdom, skillful means, meditation, and samadhi, understanding people's minds, but not seeing the root of all beings. It is like a poor man seeking clothes and food, while his father needs to wait for the right time to make him happy, but the son does not realize it. The Buddha, with skillful means, manifests at all times, but we do not understand. Now we realize that we are the true sons of the Buddha, the supreme grandchildren, pitied by the Buddha, and bestowed with great wisdom. Why is this so? Although we are the sons of the Buddha, we are timid and weak. If the Tathagata sees that our hearts believe and rejoice in the Bodhisattva vehicle, then he will preach the Vaipulya Mahayana.

The World Honored One arises for two reasons: to demonstrate the nectar-like Dharma to the Bodhisattvas, and to persuade those with inferior aspirations and narrow minds to enter the subtle and profound meaning of the Dharma. It is like that son who has been separated from his father for a long time, seeing him from afar on the road, not recognizing who he is, and feeling afraid when called; later, gradually understanding his appearance and manner, he realizes that it is his father. The Buddha is also like this. We do not understand the Bodhisattva Mahasattvas. Although we are born from the Dharma and are the sons of the Tathagata, we only seek Nirvana, not aspiring to the Bodhimanda, sitting under the Bodhi tree to subdue the demons and liberate all beings. We consider ourselves to have already attained liberation. Therefore, what we see and hear today is not yet true accomplishment, not having left home, not becoming a Sramana. Now the World Honored One manifests various supernatural powers and wisdom, and we have obtained the great treasure of the Sage. The Buddha is the father, and we are the sons. Father and son are of the same essence, how can there be any difference?

【English Translation】 Practicing meditation and always believing and rejoicing. Observing that we are lazy, negligent, inferior, and shallow, unable to discern, and without aspiration. This Dharma of the Tathagata is a treasure trove, and the World Honored One, with skillful means, observes the fundamental wisdom treasure, eliminates hunger, and bestows the great and wonderful seal. Only the Great Sage, now in his old age, this Mahakasyapa (a major disciple of the Buddha) receives the seal from the Tathagata morning and evening, and should reach the state of non-action. Furthermore, the World Honored One demonstrates to us the wisdom and righteousness of the Bodhisattva Mahasattvas (enlightened beings), and the other companions practice the Dharma, preach to the masses, and should manifest the Tathagata's (Buddha's) holy and bright virtues, enabling everyone to smoothly enter the true meaning of the Dharma. Why is this so? The World Hero, the Great Penetrator, is skilled in using skillful means, knowing that our aspirations and conduct cannot understand the profound Dharma, so he demonstrates the Sravaka (hearer) vehicle to us, fearing the laws of the three realms and birth, old age, sickness, and death, craving the pleasures of form, sound, smell, taste, and touch, seeking only self-liberation without saving all beings, far from great compassion and wisdom, skillful means, meditation, and samadhi (a state of meditative consciousness), understanding people's minds, but not seeing the root of all beings. It is like a poor man seeking clothes and food, while his father needs to wait for the right time to make him happy, but the son does not realize it. The Buddha, with skillful means, manifests at all times, but we do not understand. Now we realize that we are the true sons of the Buddha, the supreme grandchildren, pitied by the Buddha, and bestowed with great wisdom. Why is this so? Although we are the sons of the Buddha, we are timid and weak. If the Tathagata sees that our hearts believe and rejoice in the Bodhisattva vehicle, then he will preach the Vaipulya Mahayana (expansive great vehicle).

The World Honored One arises for two reasons: to demonstrate the nectar-like Dharma to the Bodhisattvas, and to persuade those with inferior aspirations and narrow minds to enter the subtle and profound meaning of the Dharma. It is like that son who has been separated from his father for a long time, seeing him from afar on the road, not recognizing who he is, and feeling afraid when called; later, gradually understanding his appearance and manner, he realizes that it is his father. The Buddha is also like this. We do not understand the Bodhisattva Mahasattvas. Although we are born from the Dharma and are the sons of the Tathagata, we only seek Nirvana (liberation), not aspiring to the Bodhimanda (place of enlightenment), sitting under the Bodhi tree to subdue the demons and liberate all beings. We consider ourselves to have already attained liberation. Therefore, what we see and hear today is not yet true accomplishment, not having left home, not becoming a Sramana (Buddhist monk). Now the World Honored One manifests various supernatural powers and wisdom, and we have obtained the great treasure of the Sage. The Buddha is the father, and we are the sons. Father and son are of the same essence, how can there be any difference?

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如長者臨壽終時于大眾前，宣令帝王梵志長者君子，今諸所有庫藏珍寶用賜其子，子聞歡喜得未曾有。佛亦如是，先現小乘一時悅我，然今最後，普令四輩比丘、比丘尼、清信士、清信女，天上世間一切人民，顯示本宜。佛權方便說三乘耳，尚無有二豈當有三？是諸聲聞皆當成佛，我等悅豫不能自勝。」

時大迦葉則說頌曰：

「我等今日，　　逮聞斯音，　　怪之愕然， 　得未曾有，　　由是之故，　　心用悲喜。 　又省導師，　　柔軟音聲，　　尊妙珍寶， 　為大積聚，　　一處合集，　　以賜我等。 　未曾思念，　　亦不有求，　　還聞弘教， 　心懷踴躍。　　譬如長者，　　而有一子， 　興起如愚，　　亦不闇冥，　　自舍其父， 　行詣他國，　　志於殊域，　　仁賢百千。 　於時長者，　　愁憂念之，　　然後而聞， 　即自迸走，　　游於十方，　　意常悒戚。 　父子隔別，　　二三十年，　　與人戀訟， 　欲得其子，　　便詣異土，　　入于大城。 　則于彼止，　　立於屋宅，　　具足嚴辦， 　五樂之慾，　　無數紫金，　　及諸珍寶， 　奇異財業，　　明珠碧玉，　　像馬車乘， 　甚為眾多。　　牛畜䐗彘，　　雞鶩羠羊， 　出內產息，　　賈作耕種，　　

【現代漢語翻譯】 現代漢語譯本 就像一位年長的富人在臨終時，當著眾人的面，宣告帝王、婆羅門（梵志，指古印度祭司階層）、長者和貴族們，說：『我現在把所有的庫藏珍寶都賜給我的兒子。』兒子聽到后，歡喜得從未有過。佛陀也是這樣，先以小乘佛法暫時使我等喜悅，但現在最後，普遍地讓四眾弟子——比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、清信士（在家男居士）、清信女（在家女居士），以及天上世間的一切人民，都明白佛法的真實意義。佛陀只是爲了方便才說有三乘佛法，實際上連二乘都沒有，又怎麼會有三乘呢？這些聲聞弟子最終都將成佛，我們為此感到無比喜悅，難以自持。」 當時，大迦葉尊者就說了偈頌： 『我們今天， 聽聞此音， 感到驚怪愕然， 得到從未有過的體驗， 因此， 心中既悲傷又歡喜。 又看到導師， 用柔軟的聲音， 將尊貴美妙的珍寶， 像巨大的積聚一樣， 全部彙集一處， 賜予我們。 我們從未思念， 也未曾祈求， 卻聽聞了弘大的教誨， 心中充滿喜悅。 譬如一位長者， 有一個兒子， 行為舉止像個愚人， 但並非真的愚昧， 自己捨棄了父親， 前往其他國家， 立志在遙遠的地方發展， 那裡有成百上千的仁人賢士。 那時，長者 憂愁地思念著他， 後來聽說他的訊息， 就自己奔走， 遊歷四方， 心中常常憂鬱。 父子分離， 二三十年， 與人爭訟， 想要找到他的兒子， 就前往異地， 進入大城市。 在那裡安頓下來， 建造房屋， 準備好一切， 滿足五種慾望的享樂， 擁有無數的紫金， 以及各種珍寶， 奇異的財產， 明珠碧玉， 象馬車乘， 數量非常多。 牛、畜、豬， 雞、鴨、鵝、羊， 不斷地生產繁殖， 進行買賣耕種，

【English Translation】 English version It is like an elder, nearing the end of his life, who, in front of the assembly, declares to kings, Brahmins (梵志, ancient Indian priestly class), elders, and nobles: 『I now bestow all the treasures in my storehouses upon my son.』 The son, upon hearing this, rejoices with unprecedented joy. The Buddha is also like this; first, he temporarily pleased us with the Hinayana (小乘, Lesser Vehicle) teachings, but now, finally, he universally reveals the true meaning to the fourfold assembly—bhikshus (比丘, Buddhist monks), bhikshunis (比丘尼, Buddhist nuns), upasakas (清信士, lay male devotees), and upasikas (清信女, lay female devotees)—and all people in heaven and on earth. The Buddha only spoke of the Three Vehicles (三乘) as a skillful means; in reality, there are not even two, so how could there be three? These Shravakas (聲聞, Hearers) will all attain Buddhahood. We are overjoyed and cannot contain ourselves.』 At that time, the Venerable Mahakashyapa (大迦葉) spoke in verse: 『Today, we, Hearing this sound, Are astonished and amazed, Gaining an unprecedented experience, Therefore, Our hearts are both sorrowful and joyful. And seeing the Teacher, With a gentle voice, Gathering the noble and wonderful treasures, Like a great accumulation, All in one place, Bestowing them upon us. We never thought of it, Nor did we ask for it, Yet we hear the great teachings, Our hearts are filled with joy. It is like an elder, Who has a son, Whose behavior is like a fool, But is not truly foolish, Who abandons his father, And goes to other countries, Aspiring to develop in distant lands, Where there are hundreds and thousands of virtuous people. At that time, the elder, Sorrowfully thinks of him, And later hears news of him, So he himself runs about, Traveling in all directions, His heart constantly troubled. Father and son separated, For twenty or thirty years, Engaging in disputes with others, Wanting to find his son, He goes to a foreign land, And enters a large city. There he settles down, Builds a house, Prepares everything, Fulfilling the pleasures of the five desires, Possessing countless purple gold, And various treasures, Extraordinary wealth, Pearls and jade, Elephants, horses, and carriages, In great numbers. Cattle, livestock, pigs, Chickens, ducks, geese, and sheep, Continuously producing and multiplying, Engaging in trade and farming,

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奴僕僮使， 　不可計數。　　嚴辦眾事，　　億千百類， 　又得王意，　　威若國主，　　一城民庶， 　委敬自歸，　　諸郡種人，　　遠皆戴仰。 　若干種業，　　因從求索，　　興造既多， 　不可計限，　　勢富如是。　　啼哭淚出， 　吾既朽老，　　志力衰變，　　心誨思想， 　欲得見子。　　夙夜追念，　　情不去懷， 　聞子之問，　　意增煩惋。　　舍我別來， 　二三十年，　　吾之所有，　　財業廣大， 　假當壽終，　　無所委付。　　計彼長者， 　其子愚濁，　　貧窮困厄，　　常求衣食， 　游諸郡縣，　　恒多思想，　　周旋汲汲， 　慕系嗇口，　　征營馳邁，　　栽自供活， 　或時有獲，　　或無所得。　　纏滯他鄉， 　亦懷悒傶，　　志性褊促，　　荊棘劙身， 　展轉周旋，　　行不休息，　　漸漸自致， 　到父所居。　　槃桓入出，　　復求衣食， 　稍稍得進，　　至於家君。　　遙見勢富， 　極大長者，　　在於門前，　　坐師子床， 　無數侍衛，　　眷屬圍繞，　　出入財產， 　及所施與。　　若干人眾，　　營從立侍， 　或有計校，　　金銀珍寶，　　或合簿書， 　部別分莂，　　紀別入出，　　料量多少。 　於時窮子，　　見之如

【現代漢語翻譯】 現代漢語譯本 奴僕和使者，數量多得不可計數。 他們嚴謹地處理各種事務，種類多達億千百種。 我又能得到國王的信任，威望如同國君一般，一城百姓都敬畏地歸順於我，各地的民眾都遠遠地敬仰我。 各種各樣的產業，都因為我的需求而興起，建造的規模之大，不可限量，我的權勢和財富就是如此。 我哭泣著，淚水流出，因為我已經衰老，意志和精力都衰退了，心中常常思念，想要見到我的兒子。 我日夜思念他，感情難以割捨，聽到你問起他，我的憂愁更加深重。 他離開我，已經二三十年了，我所有的巨大財富和產業，如果我壽命終結，將無人可以託付。 我想到那個長者（指佛陀），他的兒子（指眾生）愚昧無知，貧窮困苦，常常爲了衣食而奔波。 他遊歷于各個郡縣，心中常常思慮，忙碌奔波，吝嗇地維持生計，爲了生存而四處奔走，有時有所收穫，有時一無所獲。 他滯留在異鄉，心中也感到憂愁，性格狹隘急躁，如同被荊棘刺傷身體一般。 他輾轉奔波，不停歇地行走，漸漸地來到了他父親居住的地方。 他在門外徘徊，進進出出，又爲了衣食而奔波，慢慢地靠近，最終來到了他父親的家。 他遠遠地看到父親的權勢和財富，如同一個極其尊貴的長者，坐在獅子座上，無數的侍衛和眷屬圍繞著他，進出都有大量的財產和施捨。 許多人忙碌地侍立著，有的在計算金銀珠寶，有的在整理賬簿，分類記錄，登記出入，計算數量多少。 這時，窮困的兒子看到這樣的景象，如同...

【English Translation】 English version Servants and messengers, their numbers are countless. They meticulously handle all kinds of affairs, with a variety of billions and thousands. I also gain the trust of the king, my prestige is like that of a monarch, the people of the city all respectfully submit to me, and people from all regions look up to me from afar. All kinds of industries arise because of my needs, and the scale of construction is immeasurable. My power and wealth are such. I weep, tears flowing, because I am already old, my will and energy have declined, and my heart often thinks of, and desires to see my son. I think of him day and night, my feelings are hard to let go, and hearing you ask about him, my sorrow deepens even more. He left me twenty or thirty years ago, and all my vast wealth and property, if my life comes to an end, there will be no one to entrust them to. I think of that elder (referring to the Buddha), his son (referring to sentient beings) is ignorant and foolish, poor and distressed, often struggling for food and clothing. He travels through various counties, his heart is often worried, he is busy and running around, stingily maintaining his livelihood, running around for survival, sometimes gaining something, sometimes gaining nothing. He is stranded in a foreign land, his heart also feels sorrow, his character is narrow and impatient, as if his body is pierced by thorns. He wanders around, walking without rest, gradually arriving at the place where his father lives. He hesitates outside the door, going in and out, again struggling for food and clothing, slowly approaching, and finally arriving at his father's house. He sees from afar the power and wealth of his father, like an extremely noble elder, sitting on a lion throne, surrounded by countless guards and family members, with large amounts of property and donations going in and out. Many people are busy standing by, some are calculating gold and silver treasures, some are organizing account books, classifying records, registering entries and exits, and calculating quantities. At this time, the poor son, seeing such a scene, is like...

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此，　　倚住路側， 　觀所云為，　　自惟我身，　　何為至此， 　斯將帝王，　　若王太子，　　得無為之， 　所牽逼迫，　　不如捨去，　　修己所務。 　思慮是已，　　尋欲迸逝，　　世無敬貧， 　喜窮士者。　　是時長者，　　處師子座， 　遙見其子，　　心密踴躍，　　尋遣侍者， 　追而止之，　　呼彼窮子，　　使還相見。 　侍者受教，　　追及宣告，　　錄召令還。 　即怖僻地，　　心竊自惟，　　得無被害， 　曷為見執，　　何所求索。　　大富長者， 　見之起強，　　憐傷斯子，　　為下劣極， 　亦不睹信，　　彼是我父，　　又復懷疑， 　不審財寶。　　其人慰喻，　　具解語之， 　有紫磨金，　　積聚於此，　　當以供仁， 　為飲食具，　　典攝眾計，　　役業侍使， 　吾有眾寶，　　蘊積腐敗，　　委在糞壤， 　不見飾用。　　子便多取，　　以為質本， 　蓄財殷廣，　　無散用者。　　其人聞告， 　如是教敕，　　則尋往詣，　　奉宣施行， 　受長者教，　　不敢違命，　　即入家中， 　止頓正領。　　爾時長者，　　遙從天窗， 　詳觀察之，　　知何所為。　　雖是吾子， 　下劣底極，　　唯曉計算，　　調御車耳。 　即從樓觀，　

【現代漢語翻譯】 現代漢語譯本 於是，他靠在路邊，觀察周圍的動靜，心中自忖：『我為何會落到這般境地？難道是帝王或者王太子，被他們所牽連逼迫？不如就此離去，專心修行自己的本分。』 他這樣思量之後，就想立刻逃走。因為世上沒有人尊敬貧窮，也沒有人喜歡窮困潦倒的人。 這時，那位長者正坐在獅子座上，遠遠地看見了他的兒子，心中暗自歡喜，立刻派遣侍者去追趕並阻止他，呼喚那個窮困的兒子回來相見。 侍者領命，追上他並宣告說：『主人召見你，讓你回去。』 他立刻感到害怕，躲到偏僻的地方，心中暗自思量：『難道要被加害嗎？為何要被抓捕？他們要向我索求什麼？』 那位大富長者，看到他如此畏懼，憐憫這個兒子，因為他太過卑微，不相信自己是他的父親，又懷疑自己是否能得到財寶。 那人安慰他說：『我詳細地告訴你，這裡積聚著大量的紫磨金（一種純凈的黃金），足夠你使用，作為你的飲食和生活所需，管理一切事務，役使僕人。我還有許多珍寶，堆積腐爛，棄置在糞土之中，無人使用。你可以多取一些，作為你的資本，積蓄財富，不要浪費。』 那人聽了這些話，按照長者的教誨，立刻前往，奉命行事，接受長者的教導，不敢違抗命令，就進入家中，暫時安頓下來，負責管理事務。 這時，長者從天窗遠遠地觀察他，瞭解他所做的事情。心想：『雖然他是我的兒子，但太過卑微，只懂得計算，駕馭車輛而已。』 於是，長者從樓閣上下來。

【English Translation】 English version Thereupon, he leaned against the roadside, observing the surroundings, and thought to himself: 'Why have I come to this state? Could it be that I am being implicated and coerced by an emperor or a crown prince? It would be better to leave and focus on cultivating my own duties.' After contemplating this, he wanted to flee immediately. For in this world, no one respects the poor, nor does anyone like those who are destitute. At that time, the elder was sitting on his lion throne, and from afar, he saw his son. His heart secretly rejoiced, and he immediately sent a servant to chase after him and stop him, calling for that impoverished son to return and meet him. The servant received the order, caught up with him, and announced: 'The master summons you, asking you to return.' He immediately felt fear, hid in a secluded place, and thought to himself: 'Could it be that I am going to be harmed? Why am I being apprehended? What do they want from me?' The wealthy elder, seeing his fear, felt compassion for his son, because he was so lowly that he did not believe that he was his father, and he also doubted whether he could obtain any wealth. That person comforted him, saying: 'I will explain it to you in detail. Here, there is a large accumulation of purple-gold (a pure form of gold), enough for you to use, for your food and daily needs, to manage all affairs, and to employ servants. I also have many treasures, piled up and rotting, discarded in the dirt, unused. You can take a lot of it, as your capital, to accumulate wealth, and do not waste it.' Upon hearing these words, that person, following the elder's instructions, immediately went, carried out the orders, accepted the elder's teachings, dared not disobey, and entered the house, temporarily settling down to manage affairs. At this time, the elder observed him from afar through the skylight, understanding what he was doing. He thought: 'Although he is my son, he is too lowly, only knowing how to calculate and drive a carriage.' Then, the elder came down from the pavilion.

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來下到地，　　便還去衣， 　垢污之服，　　則便往詣，　　到其子所。 　敕之促起，　　修所當爲，　　則當與卿， 　劇難得者，　　以德施人，　　案摩手腳， 　咸醲滋美，　　以食相給，　　及床臥具， 　騎乘所乏。　　於時復為，　　娉索妻婦， 　敖黠長者，　　以此漸教，　　子汝當應， 　分部之業，　　吾愛子故，　　心無所疑。 　漸漸稍令，　　入在家中，　　賈作治生， 　所入難計，　　所空缺處，　　皆使盈溢， 　步步所行，　　鞭杖加人，　　珍琦異寶， 　明珠流離，　　都皆收檢，　　內于帑藏， 　一切所有，　　能悉計校，　　普悉思惟， 　財產利誼。　　為愚騃子，　　別作小庫， 　與父不同，　　在於外處。　　於時窮士， 　心自念言，　　人無有此，　　如我庫者。 　時父即知，　　志性所念，　　其人自謂， 　得無極勢，　　即便召之，　　而親視之。 　欲得許付，　　所有財賄，　　而告之曰， 　今我一切，　　無數財寶，　　生活資貨， 　聚會大眾，　　在國王前，　　長者梵志， 　君子等類，　　使人告令，　　遠近大小。 　今是我子，　　舍我迸走，　　在於他國， 　梁昌求食，　　窮厄困極，　　今乃來歸， 　與之

【現代漢語翻譯】 現代漢語譯本 （父親）下來到地上，就脫下（自己華麗的）衣服，換上骯髒破舊的衣服，然後就去到他兒子那裡。 （父親）命令他趕緊起來，做他應該做的事情，（父親說）『我將給你，最難得到的東西，用美德來施與他人，按摩你的手腳，給你豐盛美味的食物，以及床鋪臥具，還有你所缺乏的騎乘工具。』 這時，（父親）又為他娶妻，這位精明的長者，用這種方式逐漸教導（他的兒子），（對兒子說）『你應當承擔起分內的工作，我因為愛你，心中沒有任何疑慮。』 漸漸地，（父親）慢慢讓他進入家中，讓他做買賣，經營生計，（兒子）所賺取的錢財難以計算，所有空缺的地方，都讓他填滿。 （兒子）每走一步，（父親）就用鞭子或棍子來管教他，（兒子）所得到的珍奇寶物，明珠琉璃，都全部收集起來，放入倉庫之中。 （兒子）所擁有的一切，都能全部計算清楚，普遍地思考，財產的利益。 （父親）為這個愚笨的兒子，另外設立一個小倉庫，與父親的倉庫不同，在外面。 這時，這個窮人，心中自己想，『沒有人像我這樣有倉庫。』 這時，父親知道他心中所想，這個人自己認為，得到了無上的權力，（父親）就召見他，親自看他。 （父親）想要允許他掌管所有的財物，就告訴他說，『現在我的一切，無數的財寶，生活物資，』 （父親）聚集大眾，在國王面前，長者、婆羅門，君子等各類人，讓人宣告，無論遠近大小。 『這是我的兒子，他離開我逃走，在其他國家，乞討食物，窮困潦倒，現在才回來，我將把我的所有財產都給他。』

【English Translation】 English version Having come down to the ground, (the father) then took off (his splendid) clothes, put on dirty and worn-out clothes, and then went to his son. (The father) ordered him to get up quickly, to do what he should do, (the father said) 'I will give you, the most difficult things to obtain, use virtue to give to others, massage your hands and feet, give you rich and delicious food, as well as beds and bedding, and the riding tools you lack.' At this time, (the father) also married a wife for him, this shrewd elder, gradually taught (his son) in this way, (said to his son) 'You should take on the work that is your duty, because I love you, there is no doubt in my heart.' Gradually, (the father) slowly let him enter the house, let him do business, manage his livelihood, (the son)'s earnings were incalculable, all the empty places, he filled them up. Every step (the son) took, (the father) would discipline him with a whip or stick, the rare treasures (the son) obtained, the pearls and lapis lazuli, were all collected and put into the warehouse. Everything (the son) owned, could be calculated clearly, universally thinking about, the benefits of the property. (The father) set up a small warehouse separately for this foolish son, different from the father's warehouse, outside. At this time, this poor man, thought to himself, 'No one has a warehouse like mine.' At this time, the father knew what he was thinking in his heart, this person thought to himself, that he had obtained supreme power, (the father) then summoned him, and looked at him personally. (The father) wanted to allow him to manage all the property, and told him, 'Now all of my, countless treasures, living materials,' (The father) gathered the crowd, in front of the king, elders, Brahmins, gentlemen and other kinds of people, had people announce, no matter how far or near, big or small. 'This is my son, he left me and ran away, in other countries, begging for food, poor and destitute, now he has returned, I will give all my property to him.'

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別離，　　二三十年。　　今至此國， 　乃得相見，　　在於某城。　　而亡失之， 　於此求索，　　自然來至，　　我之財物， 　無所乏少，　　今悉現在，　　於斯完具， 　一切皆以，　　持用相與，　　卿當執御， 　父之基業。　　其人尋歡，　　得未曾有。 　我本貧窮，　　所在不詣，　　父時知余， 　為下劣極，　　得諸帑藏，　　今日乃安。 　大雄導師，　　教化我等，　　睹見下劣， 　樂喜小乘，　　度脫我輩，　　使得安隱， 　便復授決，　　當成佛道。　　於今安住， 　多所遣行。　　無數菩薩，　　慧力無量， 　分別示現，　　無上大道，　　攀緣稱讚， 　億垓譬喻，　　余等得聞。　　最勝諸子， 　則便奉行，　　尊上大道，　　所當起立， 　視眾眼目，　　當於世間，　　得成佛道， 　而為聖尊，　　造業如斯。　　將養擁護， 　於此佛法，　　講說分別，　　最勝慧誼。 　則為感動，　　一切眾生，　　我等志願， 　貧心思念。　　假使得聞，　　於斯佛誨， 　不肯發起，　　如來之慧。　　睹見最勝， 　宣暢道誼，　　意中自想，　　盡得滅度， 　不願志求，　　如此比慧。　　又聞大聖， 　諸佛國土，　　未曾有意，　　發歡喜者，

【現代漢語翻譯】 現代漢語譯本 分別已經二三十年了。 今天來到這個國家， 才得以在某個城市相見。 而我之前丟失的財物， 在這裡尋找， 自然而然地就回來了， 我的財物， 沒有絲毫的缺少， 現在全部都在這裡， 完完整整地具備了。 一切都拿來， 給你使用， 你應當繼承， 父親的基業。 那個人非常高興， 得到了從未有過的喜悅。 我原本貧窮， 到處都不去， 父親那時知道我， 是多麼的卑劣， 得到了所有的寶藏， 今天才得以安穩。 大雄導師（指佛陀）， 教化我們， 看到我們卑劣， 喜歡小乘（聲聞乘）的教法， 度脫我們這些人， 使得我們安穩， 便又給我們授記， 將來會成就佛道。 現在安住於此， 做了很多修行。 無數的菩薩， 智慧力量無量， 分別示現， 無上的大道， 攀緣稱讚， 用億萬的譬喻， 我們才得以聽聞。 最殊勝的諸佛之子， 就奉行， 尊上大道， 應當起身， 注視著大眾的眼睛， 應當在世間， 成就佛道， 成為聖尊， 造就這樣的事業。 將養擁護， 在這佛法中， 講說分別， 最殊勝的智慧和意義。 就能夠感動， 一切眾生， 我們的志願， 貧窮的心思念著。 即使聽聞， 這佛陀的教誨， 也不肯發起， 如來的智慧。 看到最殊勝的， 宣揚闡述道義， 心中自己想著， 都得到滅度， 不願立志追求， 像這樣的智慧。 又聽聞大聖（指佛陀）， 諸佛的國土， 從未有人， 發起歡喜心。

【English Translation】 English version We have been separated for twenty or thirty years. Today, having arrived in this country, I was able to meet you in a certain city. And the possessions I had previously lost, Seeking them here, They naturally returned, My possessions, Without any shortage, Are now all here, Completely and fully present. Take everything, Use them as you wish, You should inherit, Your father's legacy. That person was very happy, Having obtained unprecedented joy. I was originally poor, Going nowhere, My father knew me then, How inferior I was, Having obtained all the treasures, Today I am finally at peace. The Great Hero Teacher (referring to the Buddha), Teaches us, Seeing our inferiority, And our fondness for the Hinayana (the Vehicle of the Hearers), Delivers us, Making us peaceful, And then gives us predictions, That we will achieve Buddhahood in the future. Now abiding here, Having done much practice. Countless Bodhisattvas, With immeasurable wisdom and power, Individually demonstrate, The unsurpassed Great Path, Climbing and praising, With billions of metaphors, We are able to hear. The most excellent sons of the Buddhas, Then practice, The honored Great Path, Should rise, Looking into the eyes of the assembly, Should in the world, Achieve Buddhahood, Becoming a Holy One, Creating such a career. Nurturing and protecting, In this Dharma, Explaining and distinguishing, The most excellent wisdom and meaning. Then it can move, All sentient beings, Our aspirations, Our poor minds think of. Even if they hear, This Buddha's teachings, They are unwilling to arouse, The wisdom of the Tathagata. Seeing the most excellent, Proclaiming and expounding the meaning of the Path, Thinking in their hearts, That they have all attained Nirvana, Unwilling to aspire to seek, Such wisdom. And also hearing the Great Sage (referring to the Buddha), The Buddha lands, There has never been anyone, Who has given rise to joy.

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寂然在法，　　一切無漏，　　棄捐所興， 　滅度之事。　　由此思想，　　不成佛道， 　常當修行，　　晝夜除慢。　　諸佛道誼， 　最無有上，　　未曾勸助，　　志存於彼。 　今乃究竟，　　具足最勝，　　得無為限， 　當舍陰蓋，　　長夜精進，　　修理空誼， 　解脫三界，　　勤苦之惱。　　佛興教戒， 　則以具嚴，　　如是計之，　　無所乏少。 　最勝所演，　　經身之慧，　　假使有人， 　愿等佛道，　　為是等故，　　加賜法事， 　由緣致斯，　　余徒欽樂。　　有大導師， 　周旋世間，　　普悉觀察，　　如此輩相。 　諸恐懼者，　　令得利誼，　　求索勸助， 　令我信樂。　　善權方便，　　猶若如父， 　譬如長者，　　遭時大富。　　其子而復， 　窮劣下極，　　則以財寶，　　而施與之。 　大聖導師，　　所興希有，　　分別宣暢， 　善權方便。　　諸子之黨，　　志樂下劣， 　修行調定，　　而以法施。　　我等今日， 　致得百千，　　未曾有法，　　如貧得財。 　于佛教化，　　獲道得寶，　　第一清凈， 　無復諸漏。　　長夜所習，　　戒禁定意， 　執誼將護，　　世雄唱導。　　今日有獲， 　佛之大道，　　眷屬圍繞，　　修

【現代漢語翻譯】 現代漢語譯本 在佛法中保持寂靜，一切都無煩惱的污染，捨棄那些由慾望引起的行為，以及關於涅槃（滅度）的種種概念。 如果執著于這些想法，就不能成就佛道，應當經常修行，日夜去除傲慢。 諸佛的教誨，是最無上的，他們從未勸導我們執著于這些，而是要將志向放在彼岸（解脫）。 現在我們終於達到了究竟的境界，具足了最殊勝的智慧，獲得了無為的境界，應當捨棄五蓋（陰蓋），長夜精進，修習空性的真諦，從而解脫三界（欲界、色界、無色界）的勤苦煩惱。 佛陀興起教誡，以種種莊嚴的教法來教導我們，這樣來理解，就不會有所欠缺。 最殊勝的佛陀所演說的，是經過自身體驗的智慧，假使有人，希望達到與佛陀相同的境界，爲了這些人，佛陀會額外施予教法。 由於這些因緣，其餘的人也因此欽佩和喜悅。有一位偉大的導師，周遊世間，普遍觀察眾生，瞭解他們的根性。 對於那些恐懼的人，讓他們獲得利益，尋求幫助，使他們信受佛法。善巧方便，就像父親一樣，譬如一位長者，在時機成熟時變得非常富有。 他的兒子卻非常貧窮和卑微，於是長者就用財寶來施捨給他。偉大的導師，所做的事情是稀有難得的，他分別宣說，善巧方便的教法。 那些心志低劣的弟子們，通過修行調伏，然後接受佛法的佈施。我們今天，獲得了百千種未曾有過的佛法，就像貧窮的人得到了財富一樣。 在佛陀的教化下，我們獲得了道，得到了珍寶，達到了第一清凈的境界，不再有任何煩惱的污染。 長久以來所修習的戒律、禪定和智慧，我們執持這些真理，並加以守護，世間的雄者（佛陀）引導我們。今天我們有所收穫，得到了佛陀的大道，眷屬圍繞，修行。

【English Translation】 English version Remaining silent in the Dharma, all is without defilement, abandoning what arises from desire, and the concepts of Nirvana (extinction). If one clings to these thoughts, one cannot attain Buddhahood; one should constantly practice, day and night removing arrogance. The teachings of all Buddhas are the most supreme; they have never encouraged us to cling to these, but rather to set our aspirations on the other shore (liberation). Now we have finally reached the ultimate state, possessing the most excellent wisdom, attaining the state of non-action; we should abandon the five hindrances (coverings), diligently practice through the long night, cultivate the truth of emptiness, thereby liberating ourselves from the suffering of the three realms (desire realm, form realm, formless realm). The Buddha arises with teachings, instructing us with various adorned teachings; understanding it this way, there will be no deficiency. What the most excellent Buddha expounds is wisdom gained through personal experience; if there are those who wish to attain the same state as the Buddha, for these people, the Buddha will bestow additional teachings. Due to these causes and conditions, others also admire and rejoice. There is a great teacher who travels throughout the world, universally observing beings, understanding their capacities. For those who are fearful, he enables them to gain benefits, seeking help, causing them to believe in the Dharma. Skillful means, like a father, like an elder who becomes very wealthy when the time is right. His son, however, is very poor and lowly, so the elder bestows wealth upon him. The great teacher, what he does is rare and difficult; he separately expounds, the skillful means of teaching. Those disciples whose minds are inferior, through practice and taming, then receive the gift of the Dharma. Today, we have obtained hundreds of thousands of unprecedented Dharmas, like a poor person obtaining wealth. Under the Buddha's teachings, we have attained the path, obtained treasures, reached the first pure state, no longer having any defilement of afflictions. The precepts, meditation, and wisdom that have been practiced for a long time, we hold onto these truths and protect them; the hero of the world (Buddha) guides us. Today we have gained something, obtained the great path of the Buddha, surrounded by family, practicing.

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行無闕。 　其有長夜，　　清凈梵行，　　依倚法王， 　深遠之慧，　　而為具足，　　此尊德果， 　日成微妙，　　無有諸漏。　　我等今日， 　乃為聲聞，　　還得聽省，　　上尊佛道， 　當復見揚，　　聖覺音聲，　　以故獲聽， 　超度恐懼。　　今日乃為，　　致無所著， 　以無著誼，　　為諸天說，　　世人魔王， 　及與梵天，　　為親一切，　　眾生之類。 　何所名色，　　造立寂然，　　蠲除眾生， 　無億數劫，　　於是所造，　　甚難得值， 　計於世間，　　希有及者。　　今日無著， 　燒罪度岸，　　修行為業，　　踴躍歡喜。 　吾等歸聖，　　以頂受之，　　所愿具足， 　如江河沙。　　飲食衣服，　　若干巨億， 　諸床臥具，　　離垢無穢，　　用栴檀香， 　以為屋室，　　柔軟坐具，　　以敷其上。 　若疾病者，　　無所藥療，　　今日供養， 　安住廣度，　　所施劫數，　　如江河沙， 　所造立者，　　無能奪還。　　高遠之法， 　無量無限，　　其大神足，　　建立法力。 　佛為大王，　　無漏最勝，　　堪任堅強， 　常修牢固，　　安慰勸進，　　恒以時節， 　未曾修設，　　望想福行。　　於一切世， 　諸法中尊，　　皆為大神

【現代漢語翻譯】 現代漢語譯本 行為沒有缺失。 那些長夜裡，清凈地修行梵行（brahmacarya，指清凈的修行生活），依止於法王（Dharmaraja，指佛陀）， 以深遠的智慧，而得以具足，這尊貴的德行果報， 日漸成就微妙，沒有任何煩惱的泄漏。我們今天， 才成為聲聞（sravaka，指聽聞佛陀教誨而修行的人），還能聽聞，至尊佛陀的教誨， 應當再次宣揚，聖者的覺悟之聲，因此得以聽聞， 超越恐懼。今天才得以，達到無所執著的境界， 以無執著的意義，為諸天（deva，指天神）宣說，世人、魔王（Mara，指障礙修行的魔）， 以及梵天（Brahma，指色界天的天神），爲了親近一切，眾生之類。 什麼叫做名色（nama-rupa，指精神和物質現象），建立寂靜，消除眾生， 無數劫以來，所造的這些，非常難以遇到， 在世間計算，稀有難得。今天無所執著， 燒盡罪業，度過彼岸，以修行為事業，踴躍歡喜。 我們歸依聖者，以頭頂禮受，所愿具足， 如恒河沙數。飲食衣服，若干巨億， 各種床鋪臥具，清凈無垢，用栴檀香（candana，一種香木）， 作為屋室，柔軟的坐具，鋪設在上面。 如果生病的人，沒有藥物治療，今天供養， 安住于廣大的度化，所施捨的劫數，如恒河沙數， 所建立的功德，沒有人能夠奪回。高遠的佛法， 無量無邊，其大神足（iddhi，指神通），建立佛法的力量。 佛陀為大法王，無漏最殊勝，堪能堅強， 常修牢固，安慰勸進，恒常以時節， 未曾修設，期望福德的行為。在一切世間， 諸法之中最尊貴，都是大神力。

【English Translation】 English version Actions without deficiency. Those who, through long nights, practice pure brahmacarya (pure spiritual life), relying on the Dharmaraja (the Buddha), With profound wisdom, are fully endowed, this noble fruit of virtue, Daily becoming subtle, without any leakage of defilements. We today, Have become sravakas (disciples who hear the teachings), and are able to hear, the teachings of the supreme Buddha, Should again proclaim, the voice of the enlightened one, and thus be able to hear, Transcending fear. Today we are able to, attain the state of non-attachment, With the meaning of non-attachment, to preach to the devas (gods), the people of the world, Mara (the demon of obstacles), And Brahma (a god of the form realm), to be close to all, kinds of sentient beings. What is called nama-rupa (mind and matter), establishing tranquility, eliminating sentient beings, For countless kalpas (eons), what has been created, is very difficult to encounter, Calculated in the world, rare and difficult to obtain. Today, without attachment, Burning away sins, crossing the shore, with cultivation as the task, leaping with joy. We take refuge in the holy one, receiving it with our heads, fulfilling our wishes, Like the sands of the Ganges River. Food and clothing, countless billions, Various beds and bedding, pure and without defilement, using candana (sandalwood), As houses, soft seats, spread on top. If there are sick people, without medicine to cure them, today we offer, Abiding in vast deliverance, the kalpas of giving, like the sands of the Ganges River, The merits established, no one can take back. The lofty Dharma, Immeasurable and boundless, its great iddhi (spiritual powers), establishing the power of the Dharma. The Buddha is the great Dharma King, without leakage, most supreme, capable and strong, Always cultivating firmly, comforting and encouraging, always in due season, Never having cultivated, hoping for meritorious actions. In all the worlds, Most honored among all dharmas, all are of great spiritual power.

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，　　最勝如來。 　然大燈明，　　示無央眾，　　知諸黎庶， 　筋力所在，　　若干種種，　　所喜樂愿， 　因緣百千，　　而順開化。　　如來皆睹， 　眾人性行，　　他人心念。　　一切群萌， 　以若干法，　　而致墮落。　　以法示現， 　此尊佛道。」

正法華經藥草品第五

爾時世尊告大迦葉及諸耆年聲聞：「善哉！所嘆如實。審如所言，如來之德如向所喻，復倍無數不可思誼，無能計量劫之垓底，一一計數大聖所應，如來之慧無能限者，不有法想道地處所，莫能盡原。世尊普入一切諸誼，察於世間見眾庶心，所度無極一切分別，皆使決了權慧之事，勸立一切度于彼岸，皆現普智入諸通慧。譬如三千大千世界，其中所有諸藥草木，竹蘆叢林諸樹小大，根本莖節枝葉華實，其色若干種類各異，悉生於地。若在高山巖石之間，丘陵堆阜溪谷坑坎。時大澍雨潤澤普洽，隨其種類各各茂盛，叵我低仰莫不得所，雨水一品周遍佛土，各各生長地等無二。如來正覺講說深法，猶如大雨。大聖出現興在世者，則為一切諸天、人民、阿須倫、鬼神、龍，顯示威曜咸尋來至，皆現在前，為暢大音分別慧誼，大師子吼班宣景模：『吾為如來使，天上天下諸天世人，未度者度，未脫者脫，未安者安，未滅

【現代漢語翻譯】 最殊勝的如來（Tathagata，佛的稱號）。 猶如大燈光明，照耀著無量的眾生，知曉所有百姓的筋骨力量，各種各樣的喜好和願望，通過成百上千的因緣，順應他們的根性進行開導教化。如來都能看到眾生的性情和行為，以及他人的心念。一切眾生，因為各種各樣的法而導致墮落。如來以佛法來開示，這就是尊貴的佛道。

《正法華經·藥草品第五》

這時，世尊告訴大迦葉（Mahakasyapa，佛陀十大弟子之一）和各位年長的聲聞（Sravaka，聽聞佛陀教誨而修行的人）弟子：『說得好啊！你們的讚歎真實不虛。確實如你們所說，如來的功德就像剛才所比喻的那樣，還要超出無數倍，不可思議，無法用劫數來衡量。一一計算大聖所應有的功德，如來的智慧是無法限制的，沒有法想、道地、處所能夠窮盡其根源。世尊普遍深入一切事理，觀察世間，洞察眾生的心念，所度化的眾生沒有窮盡，能夠分辨一切，使他們明白權巧方便的智慧，勸導一切眾生到達彼岸，展現普遍的智慧，進入各種神通智慧。譬如三千大千世界中，所有藥草樹木，竹子蘆葦叢林，各種大小樹木，它們的根莖枝葉花果，顏色各異，種類不同，都生長在大地上。有的生長在高山巖石之間，有的生長在丘陵土堆溪谷坑洼之中。當大雨普降時，雨水滋潤萬物，各種植物都隨著自己的種類茂盛生長，無論高低，都得到雨水的滋養，雨水只有一種，卻能使佛土中的萬物平等生長。如來正覺所講說的深奧佛法，就像這大雨一樣。大聖出現於世間，一切諸天、人民、阿修羅（Asura，一種神道生物）、鬼神、龍等，都前來聽聞佛法，都來到佛前，聽聞佛陀宣講佛法，分別智慧的道理，大師子吼般地宣說：『我作為如來的使者，要度化天上天下所有沒有被度化的人，使沒有解脫的人解脫，使沒有安穩的人安穩，使沒有滅度的人滅度。』

【English Translation】 The most supreme Tathagata (Buddha's title). Like a great lamp, illuminating countless beings, knowing the strength of all people's muscles and bones, their various likes and wishes, through hundreds and thousands of causes and conditions, guiding and teaching them according to their nature. The Tathagata can see the nature and behavior of all beings, as well as the thoughts of others. All beings fall because of various dharmas. The Tathagata reveals the Buddha-dharma, this is the noble path of the Buddha.

The Fifth Chapter of the Saddharma Pundarika Sutra: The Parable of the Medicinal Herbs

At that time, the World Honored One said to Mahakasyapa (one of the ten great disciples of the Buddha) and all the elder Sravaka (those who practice by hearing the Buddha's teachings) disciples: 'Well said! Your praises are true and not false. Indeed, as you have said, the merits of the Tathagata are like the analogy just given, and even more countless times beyond, inconceivable, and cannot be measured by kalpas. Counting each and every merit that a great sage should have, the wisdom of the Tathagata is limitless, and there is no dharma thought, path, or place that can exhaust its source. The World Honored One universally penetrates all matters and principles, observes the world, discerns the thoughts of all beings, and the beings that are saved are endless. He can distinguish everything, enabling them to understand the wisdom of skillful means, encouraging all beings to reach the other shore, manifesting universal wisdom, and entering all kinds of supernatural wisdom. For example, in the three thousand great thousand worlds, all the medicinal herbs, trees, bamboo and reed forests, all kinds of large and small trees, their roots, stems, branches, leaves, flowers, and fruits, with different colors and different kinds, all grow on the earth. Some grow among high mountains and rocks, some grow on hills, mounds, streams, and pits. When the great rain falls, the rain nourishes all things, and all kinds of plants grow luxuriantly according to their own kind. Whether high or low, they all receive the nourishment of the rain. The rain is only one kind, but it can make all things in the Buddha-land grow equally. The profound Dharma spoken by the Tathagata, the Rightly Enlightened One, is like this great rain. When the great sage appears in the world, all the devas, people, asuras (a kind of divine being), ghosts, gods, dragons, etc., all come to hear the Dharma, all come before the Buddha, to hear the Buddha expound the Dharma, and distinguish the principles of wisdom. Like a great lion's roar, he proclaims: 'I, as the messenger of the Tathagata, will save all those who have not been saved in heaven and on earth, liberate those who have not been liberated, bring peace to those who have not been peaceful, and bring nirvana to those who have not attained nirvana.'

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度者令得滅度。於是世及後世所知而審，為諸通慧皆能普見，度諸度，脫諸脫，安諸安，未滅度者皆令滅度，悉來詣我。』於時諸天、人民、阿須倫、揵沓和、迦留羅、真陀羅、摩睺勒一切雲集，吾于講法現其道誼，佛為道父分別道慧。」

佛語迦葉：「於時黎庶無數億垓，皆來聽經，如來通見一切根本，大精進力如應說法，分別散告無量言教，不失本心咸令歡喜，安隱無患或得度世，終生善處恣其所好，各自然生。或習愛慾便為說經，或聽受法離諸貪惑，轉稍以漸遵諸通慧，因從本力如其能量，堅固成就平等法身，猶如大雨，普佛世界滋育養生，等無差特。如來演法一品如是，至解脫味離欲寂滅，入諸通慧，若聽受持諷誦奉者，不自識省無所觀念。所以者何？群生根本形所像類，如所想念，已念當念所可施行，以行當行所當行者，諸所因緣，所當獲致所當說者，唯如來目悉知見之。在所現處住于其地，如雨等潤藥草叢林、白黑青赤上中下樹，世尊如之見一味已，入解脫味志於滅度，度諸未度究竟滅度，令至一土一同法味，到無恐懼使得解脫。化于眾生使得信樂，苞育將護悉令普至於諸通慧，讚詠分別逮賢聖法，亦如曏者迦葉所說。」

世尊欲重解誼所趣，以偈頌曰：

「吾興於世間，　　仁和為法王

【現代漢語翻譯】 現代漢語譯本：『使那些需要被度化的人得到解脫。這樣，世間和後世所知曉和確信的，所有通達智慧的人都能普遍看到，度化所有需要被度化的人，使所有需要解脫的人得到解脫，使所有需要安穩的人得到安穩，使那些尚未解脫的人都得到解脫，全部來到我這裡。』當時，諸天、人民、阿修羅（非天神）、乾闥婆（天樂神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）一切都聚集在一起，我講法時展現了道的真諦，佛是道的父親，分別闡述道的智慧。 佛對迦葉說：『當時，無數億萬的民眾都來聽經，如來通曉一切根本，以大精進力如實說法，分別散佈無量言教，不失本心，使他們都感到歡喜，安穩無憂，或者得以度脫世間，終生處於善處，隨心所欲，各自自然而生。或者有人習於愛慾，便為他們講說經典；或者有人聽受佛法，便能遠離各種貪慾迷惑，逐漸遵循各種通達智慧的法門，因循本有的力量，根據各自的能量，堅固成就平等的法身，猶如大雨，普遍滋養整個佛世界，平等無差別。如來宣講佛法，一品經文就是如此，最終達到解脫的滋味，遠離慾望，寂靜滅亡，進入各種通達智慧的境界。如果有人聽受、持誦、奉行這些教誨，就不會自我執著，不會有任何觀念。這是為什麼呢？眾生的根本、形體、相貌，都像他們所想念的那樣，已經想念的、將要想念的、可以施行的，以行為、將要行為、應當行為的，各種因緣，應當獲得的、應當宣說的，只有如來的眼睛才能全部知曉。在所顯現的地方，安住于那個地方，就像雨水平等滋潤藥草叢林、白色、黑色、青色、紅色、上等、中等、下等的樹木一樣，世尊也像這樣，見到唯一的法味后，進入解脫的滋味，立志于滅度，度化所有尚未度化的人，最終達到滅度，使他們到達同一個國土，同享一種法味，到達沒有恐懼的地方，得以解脫。教化眾生，使他們信樂，包容養育，使他們普遍達到各種通達智慧的境界，讚美歌頌，分別闡述，獲得賢聖的法，也像之前迦葉所說的那樣。』 世尊爲了再次解釋教義的宗旨，用偈頌說道： 『我興起於世間，以仁愛和合為法王。』

【English Translation】 English version: 『Those who need to be delivered are enabled to attain deliverance. Thus, what is known and ascertained by the world and future generations, all those with penetrating wisdom can universally see, delivering all who need to be delivered, freeing all who need to be freed, securing all who need to be secured, enabling all who have not yet been delivered to attain deliverance, and all come to me.』 At that time, all the devas, people, asuras (demigods), gandharvas (celestial musicians), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents) gathered together. When I preach the Dharma, I reveal the truth of the Way. The Buddha is the father of the Way, separately explaining the wisdom of the Way. The Buddha said to Kasyapa: 『At that time, countless billions of people came to listen to the scriptures. The Tathagata understands all the roots, and with great diligence, preaches the Dharma accordingly, separately disseminating countless teachings, without losing the original intention, making them all feel joyful, secure, and without worry, or they are able to be delivered from the world, spending their lives in good places, doing as they please, and being born naturally. Or if someone is accustomed to desire, then the scriptures are explained for them; or if someone listens to and receives the Dharma, then they can be free from various desires and delusions, gradually following the various paths of penetrating wisdom, following their inherent power, according to their own capacity, firmly achieving the equal Dharma body, like great rain, universally nourishing the entire Buddha world, equally without difference. The Tathagata expounds the Dharma, one chapter of scripture is like this, ultimately reaching the taste of liberation, free from desire, peaceful extinction, entering various realms of penetrating wisdom. If someone listens to, upholds, recites, and practices these teachings, they will not be self-attached, and will not have any concepts. Why is this? The roots, forms, and appearances of sentient beings are like what they think, what they have thought, what they will think, what can be practiced, what is practiced, what will be practiced, what should be practiced, all the causes and conditions, what should be obtained, what should be preached, only the eyes of the Tathagata can know all of it. In the place where it appears, dwelling in that place, just like rain equally nourishing the herbs, forests, white, black, blue, red, superior, middle, and inferior trees, the World Honored One is also like this, after seeing the one taste of Dharma, entering the taste of liberation, aspiring to extinction, delivering all who have not yet been delivered, ultimately reaching extinction, enabling them to reach the same land, sharing the same taste of Dharma, reaching a place without fear, and being liberated. Educating sentient beings, enabling them to believe and rejoice, embracing and nurturing them, enabling them to universally reach various realms of penetrating wisdom, praising and singing, separately explaining, obtaining the Dharma of the sages, also like what Kasyapa said before.』 The World Honored One, wishing to further explain the purpose of the teachings, spoke in verse: 『I arise in the world, with benevolence and harmony as the king of Dharma.』

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， 　為眾生說法，　　隨其所信樂。 　意勇建大業，　　久立分別說， 　群萌多受持，　　蒸庶無所言。 　法王慧難解，　　闇冥設聞者， 　眾入懷狐疑，　　則棄所住處。 　隨其境界說，　　如本力所任， 　又示餘利誼，　　則為現正法。 　譬如純黑雲，　　踴出升虛空， 　普雨佛世界，　　遍覆于土地， 　又放大電㷿，　　周匝有水氣， 　而復震雷聲，　　人民皆歡喜。 　陰蔽于日月，　　除熱令陰涼， 　欲放雨水故，　　時布現在上。 　彼時普等雨，　　水下無偏黨， 　滂流於佛土，　　澤洽眾塸域。 　應時而降雨，　　激灌一切地， 　旱涸枯溪澗，　　一切得浸漬。 　惠澤無不到，　　眾源皆涌溢， 　深谷諸廣野，　　林麓慉幽藪， 　萌葉用青倉，　　藥草無數生， 　樛木諸叢林，　　滋長大小樹， 　眾藥咸茂殖，　　莖幹華實繁， 　隨其本境界，　　皆令得蒙恩。 　諸天樹木，　　結根坑坎，　　陜隘迮處， 　而生其中。　　如諸邪道，　　一切愚癡， 　長益繫縛，　　如象著絆，　　草刺棘樹， 　蘆葦䅥䅥，　　莖節枝葉，　　及諸華實。 　華實茂盛，　　多所饒益，　　蒙之恩雨， 　藥草滋長，　　從其種類，　　因本境界， 　各各得

【現代漢語翻譯】 現代漢語譯本 為眾生說法，順應他們所信奉和喜好的。 以勇猛的意志建立偉大的事業，長久地進行分別解說， 使眾多生靈接受並奉行，廣大民眾無不信服。 佛法的智慧深奧難解，對於那些處於黑暗中的聽聞者來說， 如果他們心懷狐疑，就會捨棄所居住的地方。 根據他們所處的境界進行解說，如同自身力量所能承擔的那樣， 又向他們展示其餘的利益，這就是展現真正的佛法。 譬如純黑的雲朵，涌出並升向天空， 普遍降雨于佛陀的世界，覆蓋著大地， 又放出巨大的閃電，周圍充滿水汽， 並且發出雷鳴之聲，人民都感到歡喜。 雲層遮蔽了太陽和月亮，消除炎熱帶來陰涼， 爲了降下雨水，適時地出現在上方。 那時普降甘霖，雨水落下沒有偏袒， 滂沱地流淌在佛土，滋潤著各個區域。 應時而降的雨水，灌溉著一切土地， 乾涸的溪流和山澗，一切都得到浸潤。 恩澤無處不到，所有水源都涌流而出， 深谷和廣闊的平原，森林和隱蔽的草地， 都長出青翠的嫩葉，無數的藥草生長出來， 彎曲的樹木和叢林，滋養著大大小小的樹木， 各種藥草都茂盛生長，莖幹、花朵和果實繁多， 根據它們各自的境界，都得到恩惠。 諸天的樹木，紮根在坑洼之處，狹窄的地方， 也生長在其中。如同那些邪道，一切愚癡的人， 增長束縛，如同大象被束縛，草刺和荊棘樹， 蘆葦和茅草，莖節、枝葉，以及各種花朵和果實。 花朵和果實茂盛，帶來許多利益，蒙受恩雨， 藥草滋長，根據它們的種類，因其本來的境界， 各自得到滋養。

【English Translation】 English version Preaching the Dharma to sentient beings, according to what they believe and delight in. With courageous will establishing great undertakings, for a long time explaining and differentiating, Causing many beings to accept and practice, the vast populace having nothing to say against it. The wisdom of the Dharma is profound and difficult to understand, for those who hear it in darkness, If they harbor doubts, they will abandon their dwelling place. Explaining according to their respective realms, as much as one's own strength can bear, And also showing them other benefits, this is revealing the true Dharma. For example, pure black clouds, rising up and ascending into the sky, Universally raining upon the Buddha's world, covering the earth, Also emitting great lightning, surrounded by water vapor, And also producing thunder, the people all feel joy. The clouds obscure the sun and moon, removing heat and bringing coolness, In order to release rain, appearing above at the right time. At that time, the rain falls equally, without partiality, Pouring down upon the Buddha's land, nourishing all regions. The rain that falls at the right time, irrigates all the land, The dried-up streams and ravines, all are soaked. The grace reaches everywhere, all sources of water gush forth, Deep valleys and vast plains, forests and hidden grasslands, All grow tender green leaves, countless medicinal herbs grow, Crooked trees and thickets, nourishing trees large and small, All kinds of herbs grow luxuriantly, with abundant stems, flowers, and fruits, According to their respective realms, all receive grace. The trees of the heavens, rooted in pits and narrow places, Also grow within them. Like those heretical paths, all ignorant people, Increase their bondage, like an elephant being bound, grass thorns and thorny trees, Reeds and grasses, stems, branches, and all kinds of flowers and fruits. Flowers and fruits flourish, bringing many benefits, receiving the grace of rain, Medicinal herbs grow, according to their kinds, due to their original realms, Each receives nourishment.

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服，　　飢渴飽滿。　　如其所種， 　各得其類，　　然其天雨，　　皆為一味。 　告迦葉曰，　　佛亦如是，　　出興於世， 　譬如天雨。　　這現天下，　　為眾說法， 　以是誠行，　　示于眾生。　　大仙以斯， 　使人聞經，　　皆于諸天，　　人民前現。 　佛為如來，　　聖中之尊，　　善權方便， 　猶如天雨，　　吾當飽滿，　　一切群萌， 　愚騃之黨，　　身形枯燥，　　除諸苦患， 　得立大安，　　燒盡愛慾，　　獲至滅度。 　諸天人民，　　皆聽我言，　　普悉當來， 　詣佛大聖。　　吾為如來，　　世尊無倫， 　有所導御，　　故出於世，　　為一切人， 　分別說經，　　化無數千，　　眾生之類。 　又復示現，　　若干種誼，　　于彼若此， 　常行平等，　　得至解脫，　　滅度無為。 　或在門前，　　而說經典，　　則為造立， 　道德之藏，　　諸等不等，　　皆令平等， 　無有所憎，　　愛慾永除。　　未曾講說， 　無益之語，　　未常增惟，　　諸放逸緣。 　以一切法，　　為眾生說，　　假使眾庶， 　多不可計，　　為講大典，　　不詭因緣， 　行步所由，　　若覆住立，　　在於座上， 　而續三昧。　　譬如大龍，　　雨多所潤，

【現代漢語翻譯】 現代漢語譯本 食物使飢渴得到飽足。正如他們所播種的，各自得到相應的果報。然而天降雨水，滋潤萬物，都是同一種味道。 佛告迦葉（佛陀的十大弟子之一）說：『佛也是如此，出現於世間，譬如天降雨水。這顯現在天下，為眾生說法，以真實的修行，向眾生展示。大仙（指佛陀）以此，使人聽聞佛經，都於諸天和人民面前顯現。』 佛為如來（佛的稱號之一），聖者中的至尊，善用權巧方便，猶如天降雨水，我將使一切眾生都得到飽滿，那些愚昧無知的眾生，身形枯槁，消除他們的痛苦和憂患，使他們獲得安穩，燒盡愛慾，最終達到涅槃（滅度）。 諸天和人民，都聽我的話，普遍將來，前往佛陀大聖之處。我為如來，世尊無與倫比，有所引導和駕馭，所以才出現於世間，為一切人，分別宣說佛經，教化無數千種眾生。 又再次示現，若干種意義，對於彼處或此處，常行平等，使眾生得到解脫，達到無為的涅槃。或者在門前，宣說經典，這便是建立道德的寶藏，使所有不平等都變得平等，沒有憎恨，愛慾永遠消除。 未曾講說過，無益的話語，未曾增加，任何放逸的因緣。以一切佛法，為眾生宣說，即使眾生，多得不可計數，為他們講說大典，不違背因緣，行走的道路，或者站立，或者坐在座位上，都持續在三昧（禪定）之中。譬如大龍，降下雨水滋潤萬物，

【English Translation】 English version Food satisfies hunger and thirst. As they have sown, each receives according to their kind. Yet the rain from the sky, though it nourishes all, is of one single taste. The Buddha said to Kāśyapa (one of the ten major disciples of the Buddha): 『The Buddha is also like this, appearing in the world, like rain from the sky. This appears throughout the world, teaching the Dharma to all beings, demonstrating through true practice. The great sage (referring to the Buddha) by this, causes people to hear the scriptures, appearing before all devas and people.』 The Buddha, as the Tathāgata (one of the titles of the Buddha), the most honored among the saints, skillfully uses expedient means, like rain from the sky, I shall satiate all beings, those foolish and ignorant beings, whose bodies are withered, eliminating their suffering and worries, enabling them to attain great peace, burning away desires, and ultimately reaching Nirvana (extinction). All devas and people, listen to my words, universally come, to the place of the great sage, the Buddha. I am the Tathāgata, the World Honored One, unparalleled, having guidance and control, therefore I appear in the world, for all people, separately expounding the scriptures, transforming countless kinds of beings. And again, manifesting various meanings, whether there or here, always practicing equality, enabling beings to attain liberation, reaching the unconditioned Nirvana. Or at the door, expounding the scriptures, this is establishing the treasury of morality, making all inequalities equal, without hatred, desires forever eliminated. Never having spoken, useless words, never increasing, any causes of negligence. With all the Dharma, teaching all beings, even if the beings, are too numerous to count, expounding the great scriptures for them, not violating the causes and conditions, the path of walking, or standing, or sitting on the seat, all continue in Samadhi (meditative absorption). Like a great dragon, raining down to nourish all,

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普浸潤斯，　　一切世間。　　尋興慧云， 　而降法雨，　　暢發微妙，　　應病與藥。 　常為眾生，　　說賢聖誼，　　皆令奉戒， 　如天陰涼。　　眾人失言，　　及違諸行， 　欲使近法，　　轉漸調柔。　　使住疑者， 　舍諸邪見，　　勸化導利，　　令凈所睹。 　舍置下劣，　　遠眾懈廢，　　隨其所趣， 　而令入法。　　應時為說，　　如其心本， 　令皆棄捐，　　順師子行。　　世尊等演， 　經法之雨，　　悉使得至，　　大尊佛道， 　任其力耐，　　而令聽受，　　若干道慧， 　而化立之。　　從諸天人，　　志性所樂， 　天帝釋梵，　　轉輪聖王，　　猶如於此， 　諸小世間，　　諸藥品類，　　各各異種， 　碎小段段，　　諸所良藥。　　迦葉且聽， 　吾悉當說，　　以能識慧，　　無漏之法， 　便得無為，　　所在遊行，　　神通三達， 　亦復如是。　　斯雨定意，　　三昧諸藥， 　或有游詣，　　在於山巖，　　其人便得， 　緣一覺乘，　　于彼修禪，　　清凈之行， 　是則名曰，　　為中品藥。　　假使志願， 　上士美德，　　我當於世，　　逮成導師， 　常精進行，　　志依一心，　　是則名曰， 　為上尊藥。　　設使欲為，　　安住

【現代漢語翻譯】 現代漢語譯本 普遍地滋潤，一切世間。 尋覓興起智慧的雲朵，而降下佛法的甘霖，暢快地闡發微妙的道理，應眾生的病癥給予相應的法藥。 常常為眾生，宣說賢聖的道義，都讓他們奉持戒律，如同天上的陰涼。 對於那些言語失當，以及行為違背正道的人，想要讓他們接近佛法，逐漸地調伏柔順。 使那些心存疑惑的人，捨棄各種邪見，勸導教化，使他們所見清凈。 捨棄下劣的追求，遠離懈怠和廢弛，隨著他們各自的志趣，而引導他們進入佛法。 應時為他們說法，如同他們內心的本性，使他們都拋棄舊習，順從佛陀的教誨。 世尊平等地演說，經法的甘霖，都使得他們到達，至高無上的佛道。 任憑他們的力量和承受能力，而讓他們聽聞和接受，各種不同的道和智慧，從而教化他們。 從諸天人和，他們心志所喜愛的，天帝釋（Indra，天神之王）、梵天（Brahma，創造之神）、轉輪聖王（Chakravartin，理想的統治者），就像這樣，在這些小世界中，各種藥品的種類，各自不同，細碎成段段，各種良藥。 迦葉（Kasyapa，佛陀的弟子）你且聽著，我將全部告訴你，以能夠識別的智慧，無漏的佛法，便能得到無為的境界，所在之處，神通和三明（Trividya，宿命通、天眼通、漏盡通），也是如此。 這佛法的甘霖，如同禪定的藥物，或者有人遊歷，在山巖之中，那人便能得到，緣覺乘（Pratyekabuddha-yana，獨自覺悟的修行者）的境界，在那裡修習禪定，清凈的行為，這便叫做，中品的藥物。 假使有人志願，追求上士的美德，『我應當在世間，成就導師』，常常精進修行，心志專一，這便叫做，上品的藥物。 假設有人想要，安住

【English Translation】 English version Universally moistening, all the worlds. Seeking to raise the clouds of wisdom, and descending the rain of Dharma, joyfully expounding the subtle principles, giving the appropriate medicine of Dharma according to the ailments of sentient beings. Always for sentient beings, proclaiming the righteousness of the virtuous and the holy, causing them all to uphold the precepts, like the shade of the sky. For those who speak improperly, and whose actions violate the right path, wishing to bring them closer to the Dharma, gradually subduing and softening them. Causing those who harbor doubts, to abandon all wrong views, exhorting and guiding them, making their perceptions pure. Abandoning inferior pursuits, staying away from laziness and negligence, according to their respective inclinations, guiding them into the Dharma. Speaking the Dharma at the appropriate time, according to their inner nature, causing them all to discard old habits, and follow the teachings of the Buddha. The World Honored One equally expounds, the rain of the scriptures, causing them all to reach, the supreme path of Buddhahood. According to their strength and capacity, allowing them to hear and receive, various different paths and wisdoms, thereby transforming them. From the gods and humans, and what their minds delight in, Indra (king of the gods), Brahma (the creator god), Chakravartin (the ideal ruler), just like this, in these small worlds, the kinds of medicines, each different, broken into pieces, all kinds of good medicines. Kasyapa (a disciple of the Buddha), listen carefully, I will tell you everything, with the wisdom to discern, the undefiled Dharma, one can attain the state of non-action, wherever one is, the supernatural powers and the three knowledges (Trividya: knowledge of past lives, divine eye, and the extinction of defilements), are also like this. This rain of Dharma, like the medicine of meditation, or someone travels, in the mountains and rocks, that person can attain, the state of Pratyekabuddha-yana (a solitary enlightened practitioner), there practicing meditation, pure conduct, this is called, the medium grade medicine. Suppose someone aspires, to the virtues of a superior person, 'I shall in the world, become a guide', constantly practicing diligently, with a focused mind, this is called, the superior grade medicine. Suppose someone wants to, abide

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之子， 　恃怙慈心，　　而行寂然，　　疾得成道， 　為人中尊，　　所謂樹者，　　則喻於斯。 　是等能轉，　　不退轉輪，　　建立神足， 　根力之行，　　緣是長養，　　醫藥除病， 　英雄度脫，　　無數億人，　　隨時示現， 　於斯佛道，　　是則名曰，　　為大林樹。 　吾之所順，　　善權方便，　　一切大聖， 　亦復如是。　　最勝講法，　　則為平等， 　猶如慶雲，　　普一放雨。　　神通無礙， 　如此比像，　　若如眾藥，　　在於地上。 　以見如是，　　微妙之誼，　　如來所建， 　善權方便。　　假使分別，　　一善法事， 　亦如天雨，　　至若干形。　　佛以法雨， 　多所安隱，　　普潤天下，　　有所成就。 　觀察其人，　　堪任所趣，　　佛之法誨， 　景則一等。　　譬如放雨，　　墮草山巖， 　及至中間，　　無有不遍，　　灌諸樹木， 　若大叢林，　　密雲四集，　　天下豐羨。 　設使世間，　　行慈愍法，　　常以經典， 　飽滿天下。　　以現世間，　　令普安隱， 　天雨藥草，　　華實茂盛，　　其藥樹木， 　稍漸長大，　　是為羅漢，　　諸漏盡者。 　諸緣覺品，　　處於林藪，　　我所說法， 　無有塵垢。　　無數菩薩，

【現代漢語翻譯】 現代漢語譯本 這些修行者， 依仗慈悲之心，安住于寂靜之中，迅速成就佛道， 成為人中至尊，他們就像大樹一樣，可以作為比喻。 他們能夠轉動不退轉的法輪，建立神通， 通過根、力等修行，不斷增長，如同醫藥能去除疾病， 英雄般地度脫無數眾生，隨時顯現於世， 在佛道上，他們被稱為大林樹。 我所遵循的，是善巧方便之法，一切大聖者， 也是如此。他們最殊勝的講法，是平等的， 就像吉祥的雲彩，普遍降下甘霖。神通廣大，沒有障礙， 就像各種藥草，生長在大地上。 看到如此微妙的意義，這是如來所建立的， 善巧方便之法。即使分別講述，一個善法之事， 也像天雨一樣，滋潤各種形態的眾生。佛以法雨， 使眾多眾生安穩，普遍滋潤天下，有所成就。 觀察眾生的根器，適合接受哪種教誨，佛的教誨， 其本質都是一樣的。譬如降雨，落在草地、山巖， 以及中間的土地，沒有不遍及的，灌溉各種樹木， 無論是大叢林，還是密雲聚集，天下都豐饒。 假設世間，奉行慈悲之法，常常以經典， 充滿天下。以此展現世間，令眾生普遍安穩， 天降藥草，花果茂盛，這些藥樹， 逐漸長大，他們是阿羅漢（漏盡者）， 以及諸緣覺（辟支佛）的修行者，處於林藪之中，我所說的法， 沒有塵垢。無數菩薩，

【English Translation】 English version These practitioners, Relying on the heart of compassion, dwelling in stillness, quickly attain Buddhahood, Becoming the most honored among people, they are like great trees, which can be used as a metaphor. They are able to turn the wheel of non-retrogression, establish supernatural powers, Through the practice of roots and powers, they continuously grow, like medicine that can remove diseases, Heroically liberating countless beings, appearing in the world at any time, In the path of Buddhahood, they are called great forest trees. What I follow is the skillful means of teaching, and all great sages, Are also like this. Their most excellent teachings are equal, Like auspicious clouds, universally raining down sweet dew. Their supernatural powers are vast and unobstructed, Like various medicinal herbs, growing on the earth. Seeing such subtle meanings, this is what the Tathagata has established, The skillful means of teaching. Even if one were to separately explain, a single good dharma matter, It is like the rain from the sky, nourishing all forms of beings. The Buddha uses the rain of Dharma, To make many beings secure, universally nourishing the world, and achieving something. Observing the capacity of beings, which teachings are suitable for them, the Buddha's teachings, Are all the same in essence. For example, rain falls on grass, rocks, And the land in between, there is no place it does not reach, irrigating all kinds of trees, Whether it is a large forest, or dense clouds gathering, the world is abundant. Suppose the world, practices the law of compassion, often with scriptures, Filling the world. By showing this to the world, making beings universally secure, The sky rains down medicinal herbs, flowers and fruits flourish, these medicinal trees, Gradually grow, they are the Arhats (those who have exhausted all outflows), And the practitioners of Pratyekabuddhas (Solitary Buddhas), dwelling in the forest, the Dharma I speak, Has no defilement. Countless Bodhisattvas,

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志開總智， 　周旋三界，　　一切普行，　　于眾會中， 　演此大道，　　猶如樹木，　　日日滋長。 　修進神足，　　專達四禪，　　若聞空慧， 　心則解達。　　放出光明，　　無數億千， 　是為大樹，　　而復滋茂。　　若諸聲聞， 　不至滅度，　　斯為世尊，　　第一最說。 　若此分別，　　乃為講法，　　猶如興云， 　而澍甘雨，　　漸漸長育，　　眾藥草木， 　人民之華，　　不可稱量。　　一時之間， 　說因緣法，　　而為眾人，　　現於佛道。 　善權方便，　　佛謂言教，　　一切導師， 　亦復如是。　　斯諸說法，　　為最究暢， 　諸聲聞等，　　皆當承是。　　緣斯之行， 　當得佛行，　　此諸羅漢，　　如是無異。 　世尊演誼，　　盡極於斯，　　化諸小乘， 　皆得佛道。」

佛復告大迦葉：「如來所教等化無偏，譬如日明廣照天下，光無所擇照與不照，高下深淺好惡香臭，等無差特。佛亦如是，以智慧光普照一切，五道生死、菩薩、緣覺、聲聞，慧無增減，隨心所解各得其所，本無三乘緣行致之。」

迦葉白佛：「設無三乘，何故得有菩薩、緣覺、聲聞？」

佛言：「譬如陶家埏埴作器，或盛甘露蜜，或盛酪蘇麻油，或盛醲飲食，

【現代漢語翻譯】 現代漢語譯本 開啟智慧的總源， 周旋於三界（欲界、色界、無色界），普遍地利益一切眾生，在各種集會中， 宣講這偉大的佛道，就像樹木一樣，日日生長。 修習精進的神足通，專注於四禪（色界四禪），如果聽聞到空性的智慧， 內心就能理解通達。放出無數億千的光明， 這就是大樹，並且更加茂盛。如果各位聲聞（聽聞佛陀教誨而修行的人）， 沒有達到滅度（涅槃），這才是世尊（佛陀）第一最殊勝的教導。 如果能這樣分別理解，才是真正的講法，就像興起雲朵， 降下甘甜的雨水，漸漸地生長培育，各種藥草樹木， 以及人民的繁榮，都不可估量。在同一時間， 宣說因緣法（一切事物相互依存的法則），從而為眾人，展現佛道。 善巧的權宜方便，佛陀所說的教誨，一切導師， 也都是如此。這些說法，是最究竟通暢的， 各位聲聞等，都應當接受這些教誨。憑藉這樣的修行， 應當獲得佛的修行，這些阿羅漢（斷盡煩惱，證得解脫的聖者），都是一樣的。 世尊闡述的意義，完全在於此，教化所有小乘（聲聞乘）的修行者， 都能證得佛道。」

佛陀又告訴大迦葉（佛陀的十大弟子之一）說：『如來（佛陀的自稱）所教導的平等教化沒有偏頗，譬如太陽的光明普照天下，光明不會選擇照耀或不照耀，無論高低深淺好壞香臭，都平等沒有差別。佛陀也是如此，用智慧的光芒普照一切，五道（地獄、餓鬼、畜生、人、天）的生死輪迴、菩薩、緣覺（獨自覺悟的人）、聲聞，智慧沒有增減，隨著各自內心的理解而得到相應的利益，本來就沒有三乘（聲聞乘、緣覺乘、菩薩乘）之分，是因修行而產生的。』

迦葉問佛說：『如果本來沒有三乘，為什麼會有菩薩、緣覺、聲聞呢？』

佛陀說：『譬如陶工用泥土製作器皿，有的盛放甘露蜜，有的盛放酪酥麻油，有的盛放濃厚的飲食，

【English Translation】 English version Opening the source of all wisdom, Revolving within the Three Realms (Desire Realm, Form Realm, Formless Realm), universally benefiting all beings, in various assemblies, Expounding this great path of the Buddha, just like trees, growing day by day. Cultivating the advanced spiritual powers, focusing on the Four Dhyanas (Four Dhyanas of the Form Realm), if one hears the wisdom of emptiness, The mind will understand and penetrate. Emitting countless billions of lights, This is the great tree, and it becomes even more luxuriant. If all the Shravakas (those who hear the Buddha's teachings and practice), Do not reach Nirvana (extinction), this is the first and most supreme teaching of the World Honored One (Buddha). If one can understand in this way, that is the true teaching, just like the rising of clouds, Pouring down sweet rain, gradually growing and nurturing, all kinds of medicinal herbs and trees, And the prosperity of the people, are immeasurable. At the same time, Explaining the law of dependent origination (the law of interdependence of all things), thereby showing the path of the Buddha to all. Skillful and expedient means, the teachings spoken by the Buddha, all the guides, Are also like this. These teachings are the most ultimate and thorough, All the Shravakas, etc., should accept these teachings. By virtue of such practice, One should attain the practice of the Buddha, these Arhats (saints who have cut off all afflictions and attained liberation), are all the same. The meaning expounded by the World Honored One, is completely in this, transforming all the practitioners of the Hinayana (Shravakayana), All can attain the path of the Buddha.』

The Buddha then told Mahakashyapa (one of the Buddha's ten great disciples): 『The Tathagata』s (self-proclaimed by the Buddha) teachings are equal and impartial, like the sun』s light shining universally on the world, the light does not choose to shine or not to shine, whether high or low, deep or shallow, good or bad, fragrant or foul, all are equal without difference. The Buddha is also like this, using the light of wisdom to illuminate all, the cycle of birth and death in the Five Paths (hell, hungry ghosts, animals, humans, gods), Bodhisattvas, Pratyekabuddhas (those who awaken on their own), Shravakas, the wisdom does not increase or decrease, according to each person's understanding, they receive the corresponding benefits, originally there was no division of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), it is caused by practice.』

Kashyapa asked the Buddha: 『If there were originally no Three Vehicles, why are there Bodhisattvas, Pratyekabuddhas, and Shravakas?』

The Buddha said: 『For example, a potter uses clay to make vessels, some are used to hold nectar and honey, some are used to hold ghee and sesame oil, some are used to hold rich food,

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泥本一等，作器別異所受不同。本際亦爾，一等無異，各隨所行成上中下。」

迦葉又問：「縱使別異，究竟合不？」

告曰：「當合明者解之，譬若有人從生而盲，不見日月、五色、十方，則謂天下無日月、五色、八方上下。有對說者，其人不信。若有良醫觀人本病，何故無目？本罪所種，離明眼冥體癭重病。何謂重病？風寒熱癖是則四病。便心念言：『斯人之疾，凡藥療之終不能愈。雪山有藥能療四病：一曰顯，二曰良，三曰明，四曰安，是藥四名。』於時良醫愍傷病人，為設方便即入雪山，采四品藥㕮咀搗合，以療其盲，目便見明。又加鍼灸訊息補寫，斯人目睛內外通徹，睹日月光、五色、十方，爾乃取信。尋自克責：『我之盲冥，無所見聞，自以為達。今眼得視，乃自知本愚蔽之甚也。今睹遠近高下，無喻我者。』時有五通閑居仙人，洞視徹聽身能飛行，心能知人所念，自知所從來生死本末，而具語曰：『卿莫矜高自以為達，仁在屋裡自閉不出，不知外事。人念卿善惡尚不能見；十里五里語言之音、或二十里擊鼓之音聲，猶不能聞；近一二里，自不躇步亦不能至；自觀未生胚胎所憶，亦不能識。有何通達稱無不見乎？今吾察卿身，冥中為明，明中為冥。』其人問曰：『作何方術得斯聖通？愿垂慧

【現代漢語翻譯】 現代漢語譯本：泥土本質上是一樣的，但製成的器物卻因用途不同而各異。本源的道理也是如此，本質上沒有差別，只是根據各自的行為而成就上、中、下不同的果報。 迦葉又問：『即使有差別，最終會合一嗎？』 佛回答說：『當明白的人理解時，就會明白。譬如有一個人生來就是盲人，看不見日月、五色、十方，就認為天下沒有日月、五色、八方上下。如果有人告訴他，他也不會相信。如果有一位良醫觀察到這個人失明的根本原因，是因為他過去所種的罪業，導致他失去了明亮的眼睛，身體被黑暗和疾病所困擾。什麼是重病呢？風、寒、熱、癖就是這四種病。醫生心裡想：『這個人的病，用普通的藥物是無法治癒的。雪山有一種藥可以治療這四種病：第一種叫顯，第二種叫良，第三種叫明，第四種叫安，這是這藥的四個名字。』這時，良醫憐憫病人，爲了幫助他，就進入雪山，採集這四種藥，搗碎混合，用來治療他的失明，他的眼睛就看見了光明。又加上鍼灸，調理身體，使他的眼睛內外通透，能看見日月的光輝、五色、十方，這時他才相信。他隨即責備自己：『我以前盲目無知，什麼都看不見聽不見，還自以為是。現在眼睛能看見了，才知道自己以前是多麼的愚昧無知。現在我能看到遠近高低，沒有人能比得上我。』這時，有五神通的閑居仙人，能洞察一切，能聽到一切，身體能飛行，心能知道別人的想法，知道自己從哪裡來，生死的根本，就對他說：『你不要驕傲自以為是，你就像在屋裡把自己關起來，不知道外面的事情。別人對你的善惡想法你都看不見；十里五里外的說話聲，或者二十里外擊鼓的聲音，你都聽不見；近一兩里的地方，你不走也到不了；你自己未出生時在母胎里的記憶，你也記不起來。你有什麼通達之處，敢說自己無所不見呢？現在我觀察你的身體，在黑暗中以為是光明，在光明中以為是黑暗。』那人問：『用什麼方法才能獲得這種聖通？希望您能賜予智慧。』

【English Translation】 English version: Clay is of one kind, but the vessels made from it are different according to their uses. The fundamental principle is also like this, being the same without difference, but each achieves superior, middling, or inferior results according to their actions. Kāśyapa further asked, 'Even if there are differences, will they ultimately merge?' The Buddha replied, 'When those who understand comprehend, they will understand. For example, if a person is born blind and cannot see the sun, moon, five colors, or the ten directions, they would think that the world has no sun, moon, five colors, or the eight directions above and below. If someone tells them otherwise, they would not believe it. If a good physician observes the root cause of this person's blindness, it is because of the sins they have committed in the past, causing them to lose their bright eyes and their body to be troubled by darkness and disease. What are the serious illnesses? Wind, cold, heat, and stagnation are these four illnesses. The physician thinks, 'This person's illness cannot be cured by ordinary medicine. There is a medicine in the Snow Mountains that can cure these four illnesses: the first is called 'Manifest,' the second is called 'Good,' the third is called 'Bright,' and the fourth is called 'Peaceful,' these are the four names of the medicine.' At that time, the good physician, feeling compassion for the patient, entered the Snow Mountains to gather these four kinds of medicine, crushed and mixed them, and used them to treat his blindness, and his eyes saw the light. Then, with acupuncture, he adjusted the body, making his eyes clear inside and out, so that he could see the light of the sun and moon, the five colors, and the ten directions, and then he believed. He immediately blamed himself, 'I was blind and ignorant before, unable to see or hear anything, yet I thought I was wise. Now that my eyes can see, I know how foolish and ignorant I was before. Now I can see far and near, high and low, and no one can compare to me.' At this time, a recluse with five supernatural powers, who could see everything, hear everything, fly, know others' thoughts, and know his own origins and the root of life and death, said to him, 'Do not be arrogant and think you are wise. You are like someone who locks themselves in a room, not knowing what is happening outside. You cannot see others' good or bad thoughts about you; you cannot hear the sound of speech from ten or five miles away, or the sound of drums from twenty miles away; you cannot reach a place one or two miles away without walking; you cannot remember your memories from when you were in the womb before birth. What understanding do you have to claim that you see everything? Now I observe your body, you mistake darkness for light, and light for darkness.' The man asked, 'What method can one use to obtain such sacred powers? I hope you will bestow wisdom.'

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誨。』仙人答曰：『當入深山閑居獨處，除諸情慾爾乃有獲。』即遵所訓舍家巖燕，一心專精無所慕樂，則得神通。爾乃自覺，察本所見不足言名，今得五通無所掛礙，甫自知本所見蔽闇。」

佛言：「如是當解此喻，人在生死五道陰蓋，不了本無則名曰癡。從癡致行，從行致識，從識致名色，從名色致六入，從六入致更，從更致痛，從痛致愛，從愛致受，從受致有，從有致生，從生致老病死憂惱苦患，罪應集會故謂盲冥。是以世尊愍傷其人，升降三界輪轉無際，不能自拔。觀于眾生心之根原，病有輕重，垢有厚薄，解有難易，睹見遠近，便見三乘，發菩薩心，至不退轉，無所從生徑得至佛，猶如有目得為神仙。其良醫者，謂如來也。不發大意，謂生盲也。貪、淫、瞋恚、愚癡六十二見，謂四病也。空、無想、無愿、向泥洹門，謂四藥也。藥行病癒則無有癡，名色六入所更痛愛，受有生老病死憂惱苦患，皆悉除矣。志不作善亦不在惡，如生盲者還得兩目，謂聲聞、緣覺生死已斷，度於三界省練五道，自以通暢莫能喻者。臨欲滅度佛在前住，誨以要法發菩薩意，不在生死不住滅度，解三界空，十方一切如化如幻，如夢、野馬、深山之響，悉無所有無所希望，無取無舍無冥無明，爾乃深睹，無所不達見無所見，見知

【現代漢語翻譯】 現代漢語譯本：仙人回答說：『應當進入深山，清閑地獨自居住，去除各種情慾，這樣才能有所獲得。』於是（他）就遵從教誨，捨棄家庭，在巖洞中隱居，一心專精，沒有任何貪求和喜好，就獲得了神通。然後他自己覺悟到，察覺到原本所見的（境界）不足以稱道，現在獲得了五神通，沒有任何障礙，這才知道原本所見的（境界）是多麼的蔽塞昏暗。 佛說：『應當這樣理解這個比喻，人在生死輪迴的五道中被陰蓋所覆蓋，不瞭解本來的空無，就叫做愚癡。從愚癡導致行為，從行為導致意識，從意識導致名色（精神和物質），從名色導致六入（眼、耳、鼻、舌、身、意），從六入導致觸，從觸導致感受，從感受導致愛，從愛導致執取，從執取導致存在，從存在導致出生，從出生導致衰老、疾病、死亡、憂愁、煩惱、痛苦，罪業報應，所以說（他們）是盲昧的。因此，世尊憐憫這些人，在三界中升降輪迴，沒有盡頭，不能自己解脫。觀察眾生的心之根源，（發現）病有輕重，垢有厚薄，理解有難易，見解有遠近，於是就有了三乘（聲聞乘、緣覺乘、菩薩乘），發菩薩心，達到不退轉的境界，無所從來，直接到達成佛，就像有眼睛的人成為神仙一樣。那個良醫，指的就是如來。不發大乘心意，就如同天生的盲人。貪慾、淫慾、嗔恚、愚癡以及六十二種邪見，就如同四種疾病。空、無想、無愿、趨向涅槃之門，就如同四種藥物。藥物起作用，疾病痊癒，就沒有了愚癡，名色、六入、觸、感受、愛、執取、存在、出生、衰老、疾病、死亡、憂愁、煩惱、痛苦，全部都消除了。立志不作善也不作惡，就像天生的盲人重新獲得了雙眼，指的就是聲聞、緣覺，他們已經斷絕了生死，度過了三界，精煉了五道，自己認為通達無礙，沒有什麼可以比擬的。當他們臨近涅槃的時候，佛陀在他們面前住世，教誨他們重要的法門，啓發他們的菩薩心意，不在生死中，也不住在涅槃中，理解三界皆空，十方一切都如幻化，如夢境、野馬、深山的迴響，一切都沒有真實的存在，沒有希望，沒有取捨，沒有黑暗也沒有光明，這樣才能深刻地領悟，無所不通達，見到無所見，見知（一切）。』

【English Translation】 English version: The hermit replied, 『One should enter deep mountains, live in solitude and seclusion, and eliminate all desires; only then can one achieve something.』 He then followed the instructions, abandoned his home, and lived in a cave, focusing his mind with no cravings or pleasures, and thus attained supernatural powers. Then he became aware that what he had originally seen was not worth mentioning, and now having attained the five supernatural powers, he was without any hindrance, and only then did he realize that what he had originally seen was obscured and darkened. The Buddha said, 『You should understand this parable in this way: people in the five paths of samsara are covered by the skandhas, and not understanding the original emptiness is called ignorance. From ignorance comes action, from action comes consciousness, from consciousness comes name and form (mind and matter), from name and form come the six entrances (eye, ear, nose, tongue, body, and mind), from the six entrances comes contact, from contact comes feeling, from feeling comes craving, from craving comes grasping, from grasping comes becoming, from becoming comes birth, from birth comes old age, sickness, death, sorrow, affliction, and suffering, and the karmic consequences, therefore they are called blind and ignorant. Therefore, the World Honored One pities these people, who rise and fall in the three realms, endlessly revolving, unable to liberate themselves. Observing the root of beings』 minds, (he finds that) illnesses have varying degrees of severity, defilements have varying degrees of thickness, understanding has varying degrees of difficulty, and views have varying degrees of distance. Thus, there are the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Bodhi mind is awakened, reaching the state of non-retrogression, coming from nowhere, directly attaining Buddhahood, just like a sighted person becoming a celestial being. That good physician refers to the Tathāgata. Not awakening the Mahayana mind is like being born blind. Greed, lust, anger, ignorance, and the sixty-two wrong views are like the four diseases. Emptiness, non-perception, non-desire, and the path to Nirvana are like the four medicines. When the medicine takes effect and the illness is cured, there is no more ignorance, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, old age, sickness, death, sorrow, affliction, and suffering, all are eliminated. Resolving to do neither good nor evil is like a person born blind regaining their sight, referring to the Śrāvakas and Pratyekabuddhas, who have cut off the cycle of birth and death, crossed the three realms, refined the five paths, and consider themselves to be unobstructed and incomparable. When they are about to enter Nirvana, the Buddha dwells before them, teaching them the essential Dharma, awakening their Bodhi mind, not dwelling in birth and death, nor dwelling in Nirvana, understanding that the three realms are empty, and that everything in the ten directions is like an illusion, like a dream, a mirage, or the echo of a deep mountain, all without any real existence, without hope, without taking or rejecting, without darkness or light, and only then can they deeply realize, be unobstructed in all things, see the unseeable, and know (everything).』

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一切黎庶萌兆。」

於是頌曰：

「譬如日光曜，　　遍照于天下， 　其明無增減，　　亦不擇好醜。 　如來猶若茲，　　慧等殊日月， 　普化於十方，　　亦不有增減。 　若如彼陶家，　　埏埴作瓦器， 　或盛甘露蜜，　　或受蘇油食， 　計泥本一等，　　為器各別異， 　所受又不同，　　因盛而立名。 　人本亦如是，　　無三界五道， 　隨行而隨生，　　展轉不自覺。 　解空號菩薩，　　中住則緣覺， 　倚空不解慧，　　則名為聲聞。 　譬如人生盲，　　不見日月光， 　五色及十方，　　謂天下無此。 　良醫探本端，　　見四病陰蓋， 　慈哀憐愍之，　　入山為求藥。 　所採藥奇妙，　　名顯良明安， 　㕮咀而搗合，　　以療生盲者， 　訊息加鍼灸，　　病癒目睹明， 　見日月五色，　　乃知本淳愚。 　人不了無本，　　坐墮生死徑， 　十二緣所縛，　　不解終始病， 　世尊現於世，　　觀察三界原， 　因疾而隨本，　　各各開化之。 　了空則菩薩，　　意劣為緣覺， 　畏厭生死苦，　　故墜于聲聞。 　自謂道德高，　　無能有逾者， 　所睹極究練，　　無所憂弊礙。 　猶如五通者，　　號名曰仙人， 　愍而告之曰，　　卿故有蔽礙， 　

【現代漢語翻譯】 現代漢語譯本：一切百姓和新生的生命。

於是用偈頌說道：

『譬如太陽的光輝，普遍照耀天下，它的光明沒有增減，也不選擇好壞。如來也像這樣，智慧等同於日月，普遍教化十方世界，也沒有增減。如果像陶工那樣，用泥土製作瓦器，有的盛放甘露蜜，有的盛放酥油食物，泥土的本質本來是一樣的，但做成的器皿卻各不相同，所盛放的東西也不同，因此根據盛放的東西而命名。人本來也是這樣，沒有三界五道之分，隨著行為而隨之產生，輾轉輪迴而不自覺。理解空性的人稱為菩薩（Bodhisattva，指追求覺悟的修行者），安住于中道的人稱為緣覺（Pratyekabuddha，指獨自覺悟的人），執著于空性而不理解智慧的人，則稱為聲聞（Śrāvaka，指聽聞佛法而修行的人）。譬如天生失明的人，看不見日月的光明，以及五種顏色和十方世界，就認為天下沒有這些東西。良醫探究病根，發現四種病因遮蔽了視力，慈悲憐憫他們，入山去尋找藥物。所採的藥物奇妙，名字叫做『顯良明安』，搗碎后混合，用來治療天生失明的人，通過按摩和鍼灸，病癒后就能看見光明，看見日月和五種顏色，才知道自己原本是多麼愚昧。人們不瞭解生命的根本，因此陷入生死的輪迴，被十二因緣所束縛，不瞭解生死輪迴的始終。世尊（Bhagavan，指佛陀）出現在世間，觀察三界的根源，根據疾病的根源，分別開導教化他們。理解空性的人是菩薩，意志薄弱的人是緣覺，畏懼厭惡生死痛苦的人，就墮入聲聞的境界。他們自認為道德高尚，沒有人能超過他們，所見所聞已經達到極致，沒有任何憂慮和障礙。就像擁有五神通的人，被稱為仙人，佛陀憐憫他們，告訴他們說，『你們仍然有遮蔽和障礙，』

【English Translation】 English version: All the common people and newly born beings.

Then, he spoke in verse:

'Like the sun's radiance, shining universally upon the world, its light neither increases nor decreases, nor does it choose between good and bad. The Tathagata (如來, Thus Come One, an epithet of the Buddha) is also like this, with wisdom equal to the sun and moon, universally teaching the ten directions, without increase or decrease. If, like a potter, one uses clay to make pottery, some to hold nectar and honey, others to hold ghee and food, the essence of the clay is the same, but the vessels made are different, and what they hold is also different, thus they are named according to what they contain. People are also like this, without the distinctions of the three realms and five paths, they arise according to their actions, revolving without awareness. Those who understand emptiness are called Bodhisattvas (菩薩, beings who seek enlightenment), those who dwell in the middle way are called Pratyekabuddhas (緣覺, solitary realizers), and those who cling to emptiness without understanding wisdom are called Śrāvakas (聲聞, disciples who hear the teachings). It is like a person born blind, who cannot see the light of the sun and moon, nor the five colors and the ten directions, and thus thinks that these things do not exist. A good doctor investigates the root of the illness, finding that four causes of disease have obscured their vision, and with compassion, goes into the mountains to seek medicine. The medicine he finds is wondrous, named 『Manifest Goodness and Peace』, which he grinds and mixes to treat the person born blind. Through massage and acupuncture, the illness is cured, and they can see the light, the sun and moon, and the five colors, and then they know how foolish they were. People do not understand the root of life, and thus fall into the cycle of birth and death, bound by the twelve links of dependent origination, not understanding the beginning and end of this cycle. The Bhagavan (世尊, the Blessed One, an epithet of the Buddha) appears in the world, observing the origins of the three realms, and according to the root of their illnesses, guides and teaches them. Those who understand emptiness are Bodhisattvas, those with weak will are Pratyekabuddhas, and those who fear and loathe the suffering of birth and death fall into the realm of Śrāvakas. They think their morality is high, that no one can surpass them, that what they have seen and heard is the ultimate, and that they have no worries or obstacles. Like those who have the five supernormal powers, called immortals, the Buddha, with compassion, tells them, 『You still have obscurations and obstacles,』

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不能弘深奧，　　于愚則為明， 　在內不見外，　　雖明故為愚。 　數十里有聲，　　耳則不得聞， 　若人慾危害，　　不知彼所念。 　欲至外數里，　　不躇步不到， 　若生長大時，　　不識胎中事。 　五事表裡徹，　　爾乃為悉達， 　何以忍貢高，　　自謂無等倫？ 　欲得五通者，　　當處於閑居， 　精思專念道，　　爾能曉了此。 　即尋奉所誨，　　舍家入深山， 　一心無穢慮，　　便得成神仙。 　若得至聲聞，　　及獲緣覺乘， 　自謂慧具足，　　與佛等泥洹， 　臨欲滅度時，　　佛即住其前， 　為現菩薩法，　　三達無掛礙， 　智慧度無極，　　進善權方便， 　度空無想愿，　　菩薩由是生。 　四等心四恩，　　用開化黎庶， 　解一切如化，　　幻夢野馬影， 　深山響芭蕉，　　三界無所有， 　不執亦不捨，　　無愚亦無明， 　不生死泥洹，　　悉等如虛空， 　無見無不見，　　乃睹一切本。 　當爾時所見，　　不造三界觀， 　一切普平等，　　所濟無有量。」

正法華經授聲聞決品第六

於是世尊說斯頌時，一切普告諸比丘眾：「吾盡宣告，此聲聞比丘大迦葉者，曾已供養三千億佛，方當供養如此前數，奉敬承順諸佛世尊，稟受正法奉

【現代漢語翻譯】 現代漢語譯本 不能弘揚深奧的道理，對於愚昧的人來說卻顯得明白易懂； 在內部看不到外部，即使自認為聰明，實際上還是愚笨。 幾十裡外有聲音，耳朵卻聽不到； 如果有人想加害於你，你卻不知道他心裡在想什麼。 想要到達幾里之外的地方，不邁步就到不了； 如果長大成人，卻不記得在胎中的事情。 如果能徹底瞭解五蘊（色、受、想、行、識）的表裡，你才能算是真正的覺悟者（悉達）。 為什麼還要傲慢自大，自認為無人能及呢？ 想要獲得五神通的人，應當處於清靜的地方； 專心思考並專注于道，你才能明白這些道理。 （有人）立刻遵從教誨，捨棄家庭進入深山； 一心沒有污穢的念頭，便能修成神仙。 如果能達到聲聞（通過聽聞佛法而覺悟）的境界，或者獲得緣覺乘（不需佛陀教導，自己覺悟）的果位； 自認為智慧已經足夠，與佛陀的涅槃（寂滅）相等； 當他即將滅度的時候，佛陀就會出現在他面前； 為他展現菩薩的修行方法，三達（天眼通、天耳通、他心通）沒有障礙； 智慧達到無邊無際，不斷精進善巧方便； 度脫空、無想、無愿的境界，菩薩由此而生。 以慈、悲、喜、舍四種心和四種恩惠，來開化民眾； 理解一切都如幻化，如夢境、野馬的影子； 如深山的迴響、芭蕉的空心，三界（欲界、色界、無色界）都是虛無的； 不執著也不捨棄，沒有愚昧也沒有聰明； 沒有生死也沒有涅槃，一切都如同虛空一樣平等； 沒有看見也沒有看不見，才能看到一切事物的本質。 當看到這些的時候，就不會執著於三界的觀念； 一切都是普遍平等的，所救度的眾生是無量的。

《正法華經·授聲聞決品第六》

這時，世尊說完這些偈頌后，普遍告訴各位比丘：『我全部告訴你們，這位聲聞比丘大迦葉（Mahakasyapa），曾經供養過三千億佛，將來還會供養如此數量的佛，恭敬承事諸佛世尊，接受正法並奉行。』

【English Translation】 English version Unable to propagate profound teachings, it appears clear to the foolish; Seeing not the outside from within, though seeming wise, one is truly foolish. Sound travels for tens of miles, yet the ear cannot hear it; If someone intends harm, one knows not their thoughts. To reach a place several miles away, one cannot arrive without taking steps; If one grows to adulthood, one does not remember events in the womb. When the five aggregates (form, feeling, perception, mental formations, consciousness) are thoroughly understood inside and out, then you are truly enlightened (Siddhartha). Why then be arrogant, thinking yourself unmatched? Those who wish to attain the five supernormal powers should dwell in solitude; Concentrate on thinking and focusing on the path, then you will understand these things. Immediately following the teachings, one leaves home and enters the deep mountains; With a mind free from defilement, one can become an immortal. If one attains the state of a Sravaka (one who attains enlightenment through hearing the Dharma), or achieves the Pratyekabuddha vehicle (one who attains enlightenment on their own without a teacher); Thinking their wisdom is complete, equal to the Buddha's Nirvana (extinction); When they are about to pass away, the Buddha will appear before them; Revealing the Bodhisattva's path, the three insights (divine eye, divine ear, knowing others' minds) are without hindrance; Wisdom reaches the boundless, constantly advancing with skillful means; Transcending the realms of emptiness, non-perception, and non-desire, the Bodhisattva is born from this. Using the four immeasurables (loving-kindness, compassion, joy, equanimity) and the four kindnesses to enlighten the people; Understanding all is like illusion, like dreams, like the mirage of a wild horse; Like the echo in the deep mountains, the hollow of a banana tree, the three realms (desire realm, form realm, formless realm) are all empty; Neither clinging nor abandoning, there is neither foolishness nor wisdom; Neither birth nor death nor Nirvana, all are equal like the void; Neither seeing nor not seeing, one can then see the true nature of all things. When seeing this, one does not cling to the views of the three realms; All are universally equal, and the beings saved are immeasurable.

The Sixth Chapter, 'The Prediction for Sravakas', of the 'Saddharma-pundarika Sutra'

At that time, when the World Honored One finished speaking these verses, he universally told all the Bhikkhus: 'I tell you all, this Sravaka Bhikkhu Mahakasyapa (大迦葉) has already made offerings to three thousand billion Buddhas, and will continue to make offerings to that same number, respectfully serving all the World Honored Buddhas, receiving the true Dharma and practicing it.'

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持宣行，竟斯數已當得作佛，世界曰還明，劫名弘大，佛號時大光明如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，壽十二中劫。佛滅度后，正法住二十劫，其像法者亦二十劫。其佛國土甚為清凈，無有礫石荊蕀穢濁之瑕、山陵溪澗，普大快樂，紺琉璃地眾寶為樹，黃金為繩連綿諸樹，有八交道，諸寶樹木常有華實，悉皆茂盛。其土菩薩無央數億百千垓，諸聲聞等亦不可量億百千垓。其土無有魔事及諸官屬，諸魔營從皆護佛法，常行精進無所違失。」爾時世尊，欲重解誼，即說頌曰：

「我睹比丘，　　以佛明目，　　迦葉住此， 　當成為佛。　　于將來世，　　無央數劫， 　供養諸佛，　　聖中之尊，　　具足悉滿， 　三千億佛。　　斯大迦葉，　　諸漏得盡， 　便當越度，　　三品之行，　　當得佛道， 　親近法施，　　供養諸佛，　　天人之尊， 　合集得至，　　無上大道。　　最于來世， 　尊無上倫，　　為大聖道，　　無極神仙。 　其佛國土，　　最勝第一，　　清凈離垢， 　若干顯明，　　隨意所欲，　　常可至心。 　紫磨金色，　　珍寶莊嚴，　　復以珍寶， 　成為樹木，　　有諸道徑，　　嚴八交路， 　天人放香，　　自然流馨

【現代漢語翻譯】 現代漢語譯本 『持宣行』（堅持宣揚佛法的人），最終經過這些修行，應當能夠成佛。他所處的那個世界名為『還明』，所處的劫名為『弘大』。那時，佛的稱號是『大光明如來』（Tathagata，如來）、『至真』（Arhat，阿羅漢）、『等正覺』（Samyaksambuddha，正等覺）、『明行成為』（Vidyacharana-sampanna，明行足）、『善逝』（Sugata，善逝）、『世間解』（Lokavid，世間解）、『無上士』（Anuttara，無上）、『道法御』（Purushadamyasarathi，調御丈夫）、『天人師』（Shasta devamanushyanam，天人師）、『為佛』（Buddha，佛）、『眾祐』（Bhagavan，世尊），壽命為十二中劫。佛滅度后，正法住世二十劫，像法住世也為二十劫。那個佛的國土非常清凈，沒有礫石、荊棘、污穢的瑕疵，也沒有山陵溪澗，普遍充滿快樂。地面是紺琉璃，各種珍寶作為樹木，黃金作為繩索連線著樹木，有八條交叉的道路。各種寶樹常有花朵和果實，都非常茂盛。那個國土的菩薩有無數億百千垓，諸聲聞等也多得不可計量。那個國土沒有魔事和各種官屬，所有的魔眾都護持佛法，常常精進修行，沒有違背佛法的行為。』 那時，世尊爲了再次解釋這個意義，就說了偈頌： 『我看到這位比丘，以佛的智慧之眼，迦葉（Kashyapa）住在這裡，將來會成佛。在未來的無央數劫中，他將供養諸佛，這些聖者中的至尊，圓滿具足，達到三千億佛的境界。這位大迦葉，諸漏都已斷盡，便會超越三品之行，最終證得佛道。他將親近佛法，廣施佛法，供養諸佛，天人中的至尊，最終彙集所有功德，證得無上大道。在未來的世間，他將成為無與倫比的至尊，成就偉大的聖道，成為無極的神仙。他的佛國土，最為殊勝第一，清凈沒有污垢，各種顯明，隨心所欲，常可至心。國土以紫磨金色為地，珍寶莊嚴，又以珍寶作為樹木，有各種道路，莊嚴的八條交叉道路，天人散發香氣，自然流溢芬芳。』

【English Translation】 English version 'He who upholds and proclaims the Dharma, after completing these practices, shall attain Buddhahood. The world he will be in is called 'Return to Light' (Huan Ming), and the kalpa (劫) is called 'Great Expansion' (Hong Da). At that time, the Buddha's title will be 'Great Light Tathagata' (Da Guangming Rulai), 'Arhat' (Zhi Zhen), 'Samyaksambuddha' (Deng Zhengjue), 'Perfect in Knowledge and Conduct' (Ming Xing Chengwei), 'Sugata' (Shan Shi), 'Knower of the World' (Shijian Jie), 'Unsurpassed One' (Wu Shang Shi), 'Tamer of Men' (Dao Fa Yu), 'Teacher of Gods and Humans' (Tian Ren Shi), 'Buddha' (Wei Fo), and 'Blessed One' (Zhong You), with a lifespan of twelve intermediate kalpas. After the Buddha's parinirvana, the True Dharma will remain for twenty kalpas, and the semblance Dharma will also remain for twenty kalpas. That Buddha's land will be extremely pure, without gravel, thorns, or defilements, and without hills or streams, filled with universal joy. The ground will be of dark blue lapis lazuli, various treasures will be trees, and gold will be ropes connecting the trees. There will be eight intersecting paths. The various jeweled trees will always have flowers and fruits, all flourishing. The Bodhisattvas in that land will be countless billions of hundreds of thousands of nayutas, and the Shravakas will also be immeasurable. That land will be free from demonic affairs and officials; all the demonic hosts will protect the Buddha's Dharma, always practicing diligently without any deviation.' At that time, the World Honored One, wishing to further explain the meaning, spoke in verse: 'I see this Bhikshu, with the Buddha's eye of wisdom, Kashyapa (迦葉) dwells here, he will become a Buddha in the future. In countless kalpas to come, he will make offerings to all Buddhas, these most honored among the saints, fully completing the practice, reaching the state of three thousand billion Buddhas. This great Kashyapa, having exhausted all outflows, will transcend the three grades of practice, and ultimately attain the path of Buddhahood. He will draw near to the Dharma, widely bestow the Dharma, make offerings to all Buddhas, the most honored among gods and humans, and ultimately gather all merits, attaining the unsurpassed Great Path. In the future world, he will become the unparalleled most honored one, accomplishing the great holy path, becoming an infinite immortal. His Buddha land will be the most excellent and supreme, pure and without defilement, various and clear, as one wishes, always with a sincere heart. The land will be of purple-gold color, adorned with treasures, and with treasures as trees, there will be various paths, adorning the eight intersecting roads, gods and humans will emit fragrance, naturally flowing with sweet scents.'

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，　　彼時國土， 　所有如是。　　若干種華，　　而為挍飾， 　一切諸華，　　紫磨金色，　　出光音聲， 　以為法則，　　普常微妙，　　莫不見者。 　諸菩薩眾，　　億千之數，　　志性調定， 　逮大神通。　　諸聖哲等，　　奉方等經， 　不可計數，　　億百千垓，　　無有諸漏， 　奉持志強。　　所有聲聞，　　彼佛法勝， 　假使天眼，　　欲計劫限，　　弟子之數， 　不可稱算。　　其佛當壽，　　十二中劫， 　正法當住，　　二十中劫，　　像法亦立， 　二十中劫。　　大光明佛，　　德當如是。」

於是賢者大目揵連、賢者須菩提、賢者摩訶迦旃延，等同心側立頂戴，瞻順光顏目未曾眴，稽首足下戰戰兢兢，應時各各說斯之頌，而咨嗟曰：

「大雄無所著，　　釋王無極人， 　乃愍傷我等，　　讚揚宣佛音。 　今以知余等，　　愍授我疇莂， 　以甘露見灌，　　沐浴眾祐決。 　譬如饑饉時，　　丈夫得美膳， 　虛乏叫喚求，　　有人手授食。 　吾等咸歡喜，　　本為下劣乘， 　違時舍眾人，　　虛乏不得決， 　設至平等覺，　　大聖不拜授， 　於今處世倫，　　則不復飲食。 　世尊見勸勵，　　聞尊上音聲， 　唯垂見授決，　　爾能獲大安。

【現代漢語翻譯】 現代漢語譯本： 那時，那個佛國是這樣的：用各種各樣的花來裝飾，所有的花都是紫磨金色，發出光芒和聲音，以此為法則，普遍而恒常地微妙，沒有誰看不見。菩薩眾有億千之數，他們的心性調柔安定，獲得了大神通。諸位聖哲等，奉行方等經典，數量不可計數，有億百千垓之多，他們沒有煩惱，奉持佛法的意志堅定。所有的聲聞弟子，在那佛的教法中非常殊勝，即使使用天眼，想要計算他們弟子的數量，經過多少劫都無法計算清楚。那位佛的壽命有十二中劫，正法住世二十中劫，像法也住世二十中劫。大光明佛的功德就是這樣。 這時，賢者大目犍連（Maha Maudgalyayana），賢者須菩提（Subhuti），賢者摩訶迦旃延（Maha Katyayana）等，都同心側身站立，頂禮佛陀，仰望佛陀的光輝容顏，眼睛不敢眨動，跪拜在佛陀的腳下，戰戰兢兢，隨即各自說了這樣的偈頌，並讚歎道： 『大雄（佛陀的尊稱）沒有任何執著，釋迦族的聖王是無與倫比的人，您憐憫我們，讚揚宣說佛的教誨。現在您知道我們，憐憫地給我們授記，用甘露般的教誨灌溉我們，洗滌我們心中的疑惑。譬如饑荒之時，一個男子得到了美味的食物，他虛弱地呼喊求食，有人親手給他食物。我們都非常歡喜，原本是修習下劣的乘法，違背時機捨棄了眾人，虛弱而無法得到決斷，即使達到了平等覺悟，大聖（佛陀）不給予授記，那麼在世間就無法生存。世尊您勸勉我們，聽到您至上的聲音，只希望您能給我們授記，這樣我們才能獲得大安樂。』

【English Translation】 English version: At that time, that Buddha-land was like this: it was adorned with various kinds of flowers, all of which were of a purple-gold color, emitting light and sound, which served as the rule, universally and constantly subtle, and no one could not see them. The Bodhisattva assembly numbered in the billions, their minds were tamed and settled, and they had attained great spiritual powers. The sages and wise ones, who upheld the Vaipulya Sutras, were countless, numbering in the billions and trillions, they were without defilements, and their will to uphold the Dharma was strong. All the Shravakas (hearers), in that Buddha's Dharma, were extremely superior, even if one were to use the divine eye to try to count the number of disciples, it would be impossible to calculate even after countless kalpas. That Buddha's lifespan was twelve intermediate kalpas, the True Dharma would abide for twenty intermediate kalpas, and the Semblance Dharma would also abide for twenty intermediate kalpas. The merits of the Great Light Buddha were like this. Then, the venerable Maha Maudgalyayana, the venerable Subhuti, and the venerable Maha Katyayana, with one mind, stood respectfully with their bodies inclined, bowed their heads to the Buddha, gazed upon the Buddha's radiant face without blinking, knelt at the Buddha's feet, trembling with reverence, and then each spoke these verses, and praised: 'The Great Hero (an epithet for the Buddha) is without any attachments, the King of the Shakya clan is an unparalleled person, you have compassion for us, praising and proclaiming the Buddha's teachings. Now you know us, and out of compassion, you bestow upon us predictions, irrigating us with the nectar of your teachings, washing away the doubts in our hearts. It is like in a time of famine, a man receives delicious food, he cries out weakly for food, and someone gives him food by hand. We are all very joyful, originally practicing the inferior vehicle, going against the times and abandoning the masses, weak and unable to obtain a resolution, even if we were to attain equal enlightenment, if the Great Sage (Buddha) does not give us a prediction, then we would not be able to survive in the world. World Honored One, you encourage us, hearing your supreme voice, we only hope that you can give us a prediction, so that we can obtain great peace.'

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大哀愿散疑，　　愍傷多所矜， 　撫卹貧匱意，　　甘露誘示子。」

於是世尊，見諸耆舊心志所念，即復重告諸比丘眾：「比丘當知，此大聲聞耆年須菩提，當復奉侍供養八千三十億百千垓佛，在諸佛所常修梵行，積累功德具足究竟，竟後世時當得作佛，號稱歎如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，世界名寶成，劫曰寶音。普佛之土周匝悉遍，有諸寶樹自然莊嚴，無沙礫石山陵溪澗，其樹音聲哀和柔雅，眾庶產業不可稱數，人所居跱館宇若干，重閣交露。有無央數聲聞之眾，欲計算者無能限量，悉識宿命。彼土菩薩亦不可計億那術百千。其佛當壽十二中劫，滅度之後，正法當住二十中劫，像法亦立二十中劫，則坐虛空，為一切人講說經法，開化無數百千菩薩。」爾時世尊而說頌曰：

「今吾普告，　　諸比丘眾，　　悉且明聽， 　佛所班宣。　　尊須菩提，　　是吾弟子， 　當來之世，　　得成為佛。　　大聖所見， 　至誠無虛，　　具足三十，　　那術垓千， 　當於世間，　　遵修道行，　　常志求斯， 　佛之要道。　　于彼來世，　　究竟行已， 　顏色殊妙，　　相三十二，　　威曜巍巍， 　紫磨金容，　　處世清凈，　　多所

【現代漢語翻譯】 現代漢語譯本 『以大慈悲的願力消除疑惑，』 『憐憫和關懷眾多受苦的眾生，』 『撫慰貧困匱乏的心靈，』 『用甘露般的教誨引導他們。』

這時，世尊看到在座年長者的心意，再次告訴眾比丘：『比丘們應當知道，這位大聲聞耆年須菩提（Subhuti），將來會奉侍供養八千三十億百千垓（gai，極大的數量單位）佛，在諸佛處常修清凈的梵行，積累功德圓滿究竟。在未來的世間，他將成佛，號稱歎如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）、明行成為（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta devamanushyanam）、天人師（Buddha Bhagavan），為佛、眾祐。他的世界名為寶成，劫名為寶音。整個佛土周遍，有各種寶樹自然莊嚴，沒有沙礫、石頭、山陵、溪澗。樹的音聲和諧柔美，民眾的產業不可計數，人們居住的館宇重重疊疊，樓閣交錯。有無數的聲聞弟子，想要計算也無法數清，他們都能夠知道自己的宿命。那裡的菩薩也多得不可計數，有億那術百千之多。那位佛的壽命將有十二中劫，滅度之後，正法將住世二十中劫，像法也將住世二十中劫。他將坐于虛空，為一切人講說經法，開化無數百千菩薩。』 這時，世尊以偈頌說道：

『現在我普遍告知，』 『各位比丘弟子，』 『都應當仔細聽聞，』 『佛所宣說的教誨。』 『尊者須菩提，』 『是我的弟子，』 『在未來的世間，』 『將得成佛道。』 『大聖所見，』 『至誠真實不虛，』 『具足三十那術垓千，』 『將在世間，』 『遵循修行佛道，』 『常立志求取，』 『佛的至要之道。』 『在未來的世間，』 『究竟修行之後，』 『容貌殊勝美妙，』 『具足三十二相，』 『威德光明巍巍，』 『紫磨金色的身軀，』 『處世清凈無染，』 『將利益眾多眾生。』

【English Translation】 English version 'With great compassionate vows, dispel doubts,' 'Pity and care for the many suffering beings,' 'Comfort the poor and needy minds,' 'Guide them with teachings like sweet dew.'

Then, the World Honored One, seeing the thoughts in the minds of the elders, again addressed the assembly of monks: 'Monks, you should know that this great Shravaka elder Subhuti, will in the future serve and make offerings to eight thousand thirty billion hundred thousand gai (an extremely large unit of number) Buddhas. In the presence of those Buddhas, he will always cultivate pure Brahma conduct, accumulate merit and virtue to perfection. In the future world, he will attain Buddhahood, and will be named Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara-purusa-damya-sarathi, Shasta devamanushyanam, Buddha Bhagavan, the Buddha, the Blessed One. His world will be named Treasure Accomplished, and the kalpa will be named Treasure Sound. The entire Buddha land will be completely adorned with various jeweled trees, naturally beautiful, without sand, gravel, stones, hills, or streams. The sounds of the trees will be harmonious and gentle, the people's possessions will be countless, and the dwellings where people reside will be layered and interconnected. There will be countless Shravaka disciples, impossible to count, and they will all be able to know their past lives. The Bodhisattvas there will also be countless, numbering in the billions of nayuta hundred thousands. That Buddha's lifespan will be twelve middle kalpas. After his parinirvana, the Dharma will abide for twenty middle kalpas, and the semblance Dharma will also abide for twenty middle kalpas. He will sit in the sky, expounding the Dharma for all beings, and will enlighten countless hundreds of thousands of Bodhisattvas.' At that time, the World Honored One spoke in verse:

'Now I universally announce,' 'To all you monks,' 'You should all listen carefully,' 'To the teachings proclaimed by the Buddha.' 'The venerable Subhuti,' 'Is my disciple,' 'In the future world,' 'He will attain Buddhahood.' 'What the Great Sage sees,' 'Is true and without falsehood,' 'He will possess thirty nayuta gai thousands,' 'In the world,' 'He will follow and cultivate the Buddha path,' 'Always aspiring to seek,' 'The essential path of the Buddha.' 'In the future world,' 'After completing his practice,' 'His appearance will be exceptionally beautiful,' 'Possessing the thirty-two marks,' 'His majestic radiance will be awe-inspiring,' 'His body will be the color of refined gold,' 'Living in the world, pure and undefiled,' 'He will benefit many beings.'

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愍哀。 　國土快樂，　　所在顯現，　　無數人見， 　踴躍可意，　　悉當遊行，　　詣諸世尊， 　度脫群生，　　億百千垓。　　諸菩薩眾， 　不可計量，　　而常廣說，　　不退轉輪， 　在最勝教，　　諸根通利，　　皆當恭順。 　彼佛國土，　　諸聲聞事，　　不可計量， 　欲有限算，　　無能盡極。　　六通三達， 　獲大神足，　　脫門無礙，　　而處安隱， 　計神足力，　　不可思議。　　我假使說， 　諸佛尊道，　　諸天人民，　　如江河沙， 　常當叉手，　　自歸聖尊。　　其佛當壽， 　十二中劫，　　正法當住，　　二十中劫， 　像法亦立，　　二十中劫，　　世雄導師， 　劫數如是。」

爾時世尊重複宣告諸比丘眾：「比丘欲知堅固取要分別平等，是我聲聞大迦旃延。后當供養奉侍八千億佛，佛滅度后各起塔廟，高四萬里，廣長各二萬里，皆七寶成，金銀、琉璃水精、車𤦲馬瑙、珊瑚碧玉，香華、雜香搗香、繒彩幢幡供廟。如是過斯數已，當復供養二十億佛，然後來世當得作佛，號曰還已紫磨金色如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。國土嚴凈平等無邪，名聞顯現，琉璃為地，若干種樹眾寶校飾，紫磨黃金為

【現代漢語翻譯】 現代漢語譯本 請慈悲憐憫。 那國土快樂安寧，處處都顯現光明，無數人都能看見， 他們歡欣鼓舞，心滿意足，都將前往諸位世尊那裡， 度脫無量眾生，數量達到億百千垓（極大的數量單位）。諸菩薩眾， 數量不可計量，他們經常廣說佛法，永不退轉， 處於最殊勝的教法中，諸根通利，都將恭敬順從。 那佛國土中，諸聲聞弟子的數量，不可計量， 即使想要有限地計算，也無法窮盡。他們都具足六神通和三明， 獲得大神足通，解脫之門暢通無礙，安住于安穩之中， 計算他們的神足之力，真是不可思議。我假設說， 諸佛的尊貴之道，諸天人民，如同恒河沙數一般， 常常合掌，歸依聖尊。那位佛的壽命， 有十二中劫（佛教的時間單位），正法住世的時間，有二十中劫， 像法住世的時間，也有二十中劫，世間的雄偉導師， 他的劫數就是這樣。」

那時，世尊再次告訴諸位比丘：『比丘們，如果想知道在堅固的修行中如何把握要點，分別平等，我的聲聞弟子中，大迦旃延（Mahākātyāyana）是其中之一。他將來會供養奉侍八千億佛，在佛滅度后，會各自建造塔廟，高四萬里，寬長各二萬里，都用七寶構成，包括金、銀、琉璃、水精、硨磲、瑪瑙、珊瑚、碧玉，用香花、各種搗香、繒彩幢幡來供養塔廟。這樣經過無數次供養后，他還會供養二十億佛，然後未來世將成佛，佛號為還已紫磨金色如來（Hańi-jāmbū-nāda-suvarṇa-varṇa-tathāgata）、至真（Arhat）、等正覺（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasārathi）、天人師（Śāstādevamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat）。他的國土莊嚴清凈，平等無邪，名聞顯赫，以琉璃為地，有各種寶樹裝飾，以紫磨黃金為...

【English Translation】 English version Have compassion and pity. That land is joyful, everywhere is bright, countless people can see it, They are joyful and satisfied, and they will all go to the various World Honored Ones, To deliver countless beings, the number reaching billions, hundreds of thousands of kotis (a very large unit of number). The Bodhisattvas, Their number is immeasurable, they often widely preach the Dharma, never retreating, Being in the most supreme teachings, their faculties are sharp, and they will all be respectful and obedient. In that Buddha land, the number of Shravaka disciples is immeasurable, Even if one wants to calculate it with limits, it cannot be exhausted. They all possess the six supernormal powers and the three insights, Obtain great divine feet, the door of liberation is unobstructed, and they dwell in peace and security, Calculating their divine foot power is truly inconceivable. I suppose that, The noble path of the Buddhas, the gods and people, are like the sands of the Ganges River, They often put their palms together and take refuge in the Holy One. The lifespan of that Buddha, Is twelve middle kalpas (a Buddhist unit of time), the time the true Dharma remains in the world is twenty middle kalpas, The time the semblance Dharma remains in the world is also twenty middle kalpas, the majestic guide of the world, His kalpas are like this.」

At that time, the World Honored One again announced to the Bhikshus: 『Bhikshus, if you want to know how to grasp the essentials in firm practice, and to distinguish equality, among my Shravaka disciples, Mahākātyāyana is one of them. In the future, he will make offerings and serve eight billion Buddhas, and after the Buddhas have passed away, he will each build stupas, forty thousand miles high, and twenty thousand miles wide and long, all made of seven treasures, including gold, silver, lapis lazuli, crystal, tridacna, agate, coral, and jade, and use fragrant flowers, various pounded incense, and silk banners to make offerings to the stupas. After countless such offerings, he will also make offerings to twenty billion Buddhas, and then in the future he will become a Buddha, named Hańi-jāmbū-nāda-suvarṇa-varṇa-tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstādevamanuṣyāṇāṃ, Buddha, Bhagavat. His land will be solemn and pure, equal and without evil, his name will be renowned, the ground will be made of lapis lazuli, decorated with various precious trees, and with jambu-nada gold as...

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繩連綿，諸樹華實茂盛華遍。佛土無有地獄餓鬼畜生，但有諸天人民眾多具足充滿。又諸聲聞無數百千那術之眾，諸菩薩等無數百千，莊嚴國土。其佛當壽十小劫，滅度之後，正法當住二十中劫，像法亦住二十中劫。」於時世尊，即說頌曰：

「諸比丘眾，　　皆聽吾教。　　其佛音聲， 　當美柔軟，　　尊迦旃延，　　為佛弟子。 　當供養佛，　　若干導師，　　奉敬承順， 　恭恪無量，　　無數世人，　　不能稱計。 　若滅度后，　　當起廟寺，　　當以華香， 　而供養之。　　然於後世，　　便得作佛， 　國土清凈，　　無有瑕穢。　　講說發起， 　億千眾生，　　具足開導，　　一切人民。 　世界莊嚴，　　光照十方，　　當得作佛， 　多所超喻。　　號紫金色，　　其德巍巍， 　究竟群黎，　　億百千垓。　　無數菩薩， 　及諸聲聞，　　滿其佛國，　　無量難計。 　常行精進，　　于佛法教，　　除斷諸難， 　滅終始患。」

於是世尊，復告四部眾會曰：「今佛大聖宣告爾等，是我聲聞尊大目揵連，當悉供養奉侍於八千佛，承順世尊一切無量。諸佛滅度當起塔廟，七寶校成，金銀、琉璃水精、車𤦲馬瑙、珊瑚真珠，高四萬里廣長二萬里，若干殊好眾寶之物，供養塔廟

【現代漢語翻譯】 現代漢語譯本 樹木連綿成片，各種樹木花朵繁盛，果實纍纍，鮮花遍地。佛土中沒有地獄、餓鬼、畜生，只有諸天和眾多人民，充滿其中。又有無數百千那由他（梵語，意為極多的數量）的聲聞弟子，以及無數百千的菩薩，共同莊嚴著這片國土。那位佛的壽命有十小劫，滅度之後，正法將住世二十中劫，像法也將住世二十中劫。」這時，世尊即說偈頌道： 『各位比丘，你們都要聽我的教誨。那位佛的音聲，將美妙柔和。尊者迦旃延（佛陀弟子名）將成為那位佛的弟子，他將供養若干位導師（佛），奉敬承順，恭敬謹慎，無量無邊，無數世人，都無法計算。如果他滅度之後，應當建造廟宇，應當用鮮花和香來供養他。然後在後世，他便會成佛，國土清凈，沒有瑕疵污穢。他講經說法，啓發引導億千眾生，使一切人民都得到開導。世界莊嚴，光明照耀十方，他將成佛，超越許多佛。他的名號是紫金色，他的德行巍峨高大，最終救度眾生，億百千垓（極大的數量）。無數菩薩以及諸聲聞弟子，充滿他的佛國，數量無量難以計算。他們常常精進修行，在佛法教誨中，消除斷絕各種災難，滅除生死輪迴的痛苦。』 於是，世尊又告訴四部大眾說：『現在佛陀大聖宣告你們，我的聲聞弟子尊者大目犍連（佛陀弟子名），將供養奉侍八千位佛，承順世尊一切無量。諸佛滅度后，他將建造塔廟，用七寶裝飾而成，包括金、銀、琉璃、水精、硨磲、瑪瑙、珊瑚、珍珠，高四萬里，廣長二萬里，用各種殊勝美好的珍寶之物，來供養塔廟。』

【English Translation】 English version The trees are continuous, with various trees flourishing with flowers and fruits, and flowers covering the ground. In the Buddha-land, there are no hells, hungry ghosts, or animals, but only gods and numerous people, filling it completely. There are also countless hundreds of thousands of nayutas (Sanskrit, meaning an extremely large number) of Shravaka disciples, and countless hundreds of thousands of Bodhisattvas, together adorning this land. That Buddha's lifespan will be ten small kalpas, and after his parinirvana, the Dharma will abide for twenty intermediate kalpas, and the semblance Dharma will also abide for twenty intermediate kalpas.」 At that time, the World Honored One spoke in verse: 『All you Bhikshus, listen to my teachings. That Buddha's voice will be beautiful and gentle. The Venerable Katyayana (name of a Buddha's disciple) will become that Buddha's disciple, and he will make offerings to several teachers (Buddhas), respectfully obeying and serving them, with boundless reverence and caution, which countless people in the world cannot calculate. If he passes away, temples should be built, and he should be offered flowers and incense. Then in later ages, he will become a Buddha, with a pure land, without any flaws or defilements. He will preach and guide billions of sentient beings, enlightening all people. The world will be adorned, with light illuminating the ten directions, and he will become a Buddha, surpassing many Buddhas. His name will be Purple-Gold, his virtue will be majestic and great, ultimately saving all beings, billions upon billions. Countless Bodhisattvas and Shravaka disciples will fill his Buddha-land, their number immeasurable and difficult to calculate. They will always practice diligently, in the Buddha's teachings, eliminating all calamities, and ending the suffering of birth and death.』 Then, the World Honored One again told the four assemblies: 『Now the Great Sage Buddha declares to you, my Shravaka disciple, the Venerable Maha Maudgalyayana (name of a Buddha's disciple), will make offerings and serve eight thousand Buddhas, obeying the World Honored One in all immeasurable ways. After the Buddhas pass away, he will build stupas and temples, adorned with seven treasures, including gold, silver, lapis lazuli, crystal, tridacna, agate, coral, and pearls, four myriad li high and two myriad li wide, using various exquisite and precious things to make offerings to the stupas and temples.』

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，及與香華、雜香搗香、繒彩華蓋、幢幡伎樂之娛。過是數已，當復奉敬二百萬億佛，供養承順。最後世時當得作佛，號還已金華栴檀香如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，國土名意樂，劫曰樂滿。其佛世界，快樂安隱清凈鮮潔，紺色琉璃以為其地，諸樹華實七寶合成，普以真珠眾華莊校，平等端嚴眾寶具足。諸大仙聖有億百千，寂然而坐所謂無量。皆諸菩薩廣說經法。其佛當壽二十中劫，滅度之後，正法當住四十中劫，並計像法。」爾時世尊則說頌曰：

「大目揵連，　　是吾弟子，　　棄捐仁行， 　猶得自在。　　二百萬億，　　諸劫之數， 　悉當供養，　　此諸佛教。　　普于諸佛， 　常修梵行，　　而當志願，　　斯諸佛道。 　悉當奉侍，　　諸佛世尊，　　具以承事。 　導師之眾，　　皆當廣普，　　執持聖教， 　若干億劫，　　百千之數，　　慇勤承順， 　不違大命，　　諸安住等。　　滅度之後， 　以眾七寶，　　興立塔廟，　　為諸最勝， 　建修上業。　　用栴檀香，　　以為柱樑， 　眾香伎樂，　　而供養之。　　然於後世， 　事究竟已，　　言談斐粲，　　人所宗仰， 　多所愍哀，　　所為如此，　　當得作佛，

【現代漢語翻譯】 現代漢語譯本 以及用香、花、各種香料搗成的香、絲綢綵帶、華麗的傘蓋、旗幟和音樂來娛樂。超過這個數量之後，他應當再次供奉二百萬億尊佛，供養並承順他們。在最後的時候，他將成佛，佛號為還已金華栴檀香如來（Tathagata，如來）、至真（Arhat，阿羅漢）、等正覺（Samyak-sambuddha，正等覺）、明行成為（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、道法御（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師），為佛（Buddha，佛）、眾祐（Bhagavat，世尊），國土名為意樂，劫名為樂滿。那個佛的世界，快樂安穩，清凈鮮潔，以紺青色的琉璃為地面，各種樹木花果由七寶合成，普遍用珍珠和各種花朵裝飾，平等端莊，各種寶物具足。諸大仙聖有億百千，寂靜地坐著，數量無量。他們都是菩薩，廣泛宣說經法。那位佛的壽命為二十中劫，滅度之後，正法將住世四十中劫，連同像法一起計算。 那時，世尊說了偈頌： 『大目犍連（Maha-Maudgalyayana），是我的弟子，雖然捨棄了仁慈的行為，仍然獲得了自在。二百萬億，諸劫的數目，都應當供養這些佛教。普遍在諸佛面前，常修梵行，並且應當發願，學習這些佛道。都應當奉侍諸佛世尊，以各種方式承事。導師的弟子們，都應當廣泛地執持聖教，若干億劫，百千之數，慇勤地承順，不違背大命，諸安住等。滅度之後，用各種七寶，興建塔廟，爲了諸最勝，建立修習上業。用栴檀香，作為柱樑，用各種香和音樂，來供養他們。然後在後世，事情究竟之後，言談文采斐然，為人所宗仰，多所憐憫，所作所為如此，應當成佛，'

【English Translation】 English version and with incense, flowers, various powdered incense, silk ribbons, ornate canopies, banners, and musical entertainment. After passing this number, he should again pay homage to two hundred million billion Buddhas, making offerings and attending to them. In the final age, he will attain Buddhahood, with the Buddha name 'He Who Has Returned, Golden Flower Sandalwood Tathagata' (Tathagata), 'The Worthy One' (Arhat), 'Perfectly Enlightened One' (Samyak-sambuddha), 'Perfect in Knowledge and Conduct' (Vidya-carana-sampanna), 'Well-Gone' (Sugata), 'Knower of the World' (Lokavid), 'Unsurpassed One' (Anuttara), 'Tamer of Men' (Purusa-damya-sarathi), 'Teacher of Gods and Humans' (Sasta deva-manusyanam), 'Buddha' (Buddha), 'Blessed One' (Bhagavat). His land will be named 'Joyful Intention,' and the kalpa will be named 'Full of Joy.' That Buddha's world will be joyful, peaceful, pure, and immaculate, with lapis lazuli of a deep blue color as its ground. The various trees, flowers, and fruits will be made of the seven treasures, universally adorned with pearls and various flowers, equal and dignified, with all kinds of treasures complete. The great sages and saints will number in the hundreds of millions, sitting silently, their number immeasurable. They will all be Bodhisattvas, widely expounding the Dharma. That Buddha's lifespan will be twenty intermediate kalpas. After his parinirvana, the True Dharma will abide for forty intermediate kalpas, including the semblance Dharma. At that time, the World Honored One spoke in verse: 'Maha-Maudgalyayana, is my disciple, though he abandoned acts of kindness, he still attained freedom. Two hundred million billion, the number of kalpas, he should make offerings to all these Buddhas. Universally before all Buddhas, he should always cultivate pure conduct, and he should aspire to learn these Buddha paths. He should serve all the World Honored Buddhas, attending to them in various ways. The disciples of the guides, should all widely uphold the sacred teachings, for countless millions of kalpas, hundreds of thousands of times, diligently attending to them, not disobeying the great command, all those who abide. After their parinirvana, using various seven treasures, they should erect stupas and temples, for the sake of the most excellent, establishing and cultivating superior deeds. Using sandalwood, as pillars and beams, with various incense and music, they should make offerings to them. Then in later ages, after the matter is completed, his speech will be eloquent and refined, he will be revered by people, he will have great compassion, his actions will be such, he should attain Buddhahood.'

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號金栴檀。　　其佛當壽，　　二十中劫， 　安住所更，　　行德如是。　　當爲菩薩， 　講說經法，　　於是劫數，　　分別雅誼。 　最勝聲聞，　　有無數千，　　億百千數， 　如江河沙。　　六通三達，　　得大神足， 　于安住世，　　獲致妙通。　　無數菩薩， 　悉不退轉，　　精進勇猛，　　有志智慧。 　修行如應，　　順斯佛教，　　不可計量， 　若干千數。　　佛滅度后，　　弟子多學， 　正法當住，　　流佈十方。　　正法像法， 　四十中劫，　　正法沒盡，　　像法乃出。 　是佛聲聞，　　得大神足，　　佛皆勸立， 　在大尊道。　　依倚大聖，　　不違真法， 　于當來世，　　成佛自在。」

正法華經卷第三 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第四

西晉月氏國三藏竺法護譯

往古品第七

佛告諸比丘：「乃去往古久遠世時，不可計會無央數劫，有佛號大通眾慧如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，世界曰大殖稼，劫名所在形色。其佛說經不可稱限，譬如於是三千大千世界所有土地，有一士夫皆悉破碎此一佛國悉令如塵，則取一塵，過東方如千

【現代漢語翻譯】 現代漢語譯本 他的佛號是金栴檀（一種珍貴的檀香）。那位佛的壽命有二十個中劫。 他安住的地方和所行的功德就是這樣。他將為菩薩們講說經法，在這個劫數中，分別闡述佛法的精妙之處。 最殊勝的聲聞弟子，有無數千億百千之多，如同恒河沙數。他們都具足六神通和三明，獲得大神足通，在安住的世間中，獲得不可思議的神通。 無數的菩薩，全部不退轉，精進勇猛，有堅定的意志和智慧。 他們如法修行，順應佛陀的教誨，數量不可計量，有若干千數。 佛陀滅度后，弟子們廣學佛法，正法將住世，流佈十方。 正法和像法時期，共有四十個中劫，正法滅盡后，像法才會出現。 這位佛陀的聲聞弟子，都獲得大神足通，佛陀都勸勉他們立志于最尊貴的佛道。 他們依止大聖，不違背真理，在未來的世間，都能自在成佛。

《正法華經》卷第三 大正藏第 09 冊 No. 0263 《正法華經》

《正法華經》卷第四

西晉月氏國三藏竺法護譯

往古品第七

佛陀告訴諸位比丘：『在過去久遠不可計數、無法估量的劫數之前，有一尊佛，號為大通眾慧如來（如來是佛的十號之一，意為「如實而來」）、至真（意為真理的極致）、等正覺（意為平等覺悟）、明行成為（意為智慧和行為都圓滿）、善逝（意為善於逝去，到達涅槃）、世間解（意爲了解世間一切）、無上士（意為無與倫比的導師）、道法御（意為調御眾生的導師）、天人師（意為天人和人類的導師），是佛、眾祐（意為眾生的庇護者）。他所處的那個世界名為大殖稼，劫名為所在形色。』 『那位佛所說的經典不可稱量，譬如在這三千大千世界的所有土地上，有一個人將所有佛國都破碎成微塵，然後取一粒微塵，向東方經過一千個世界，』

【English Translation】 English version His Buddha name was Golden Sandalwood (a precious type of sandalwood). That Buddha's lifespan was twenty intermediate kalpas. The place where he resided and the merits he practiced were like this. He would expound the Dharma to the Bodhisattvas, and during this kalpa, he would explain the subtleties of the Dharma. The most excellent Shravaka disciples numbered countless thousands of millions, like the sands of the Ganges River. They all possessed the six supernormal powers and the three insights, having attained great divine powers. In the world where they resided, they obtained inconceivable spiritual powers. Countless Bodhisattvas, all non-retrogressing, were diligent and courageous, with firm will and wisdom. They practiced according to the Dharma, following the Buddha's teachings, their number immeasurable, numbering several thousands. After the Buddha's Parinirvana, the disciples widely studied the Dharma, and the True Dharma would abide in the world, spreading in all directions. The period of the True Dharma and the Semblance Dharma would last for forty intermediate kalpas. After the True Dharma perished, the Semblance Dharma would appear. The Shravaka disciples of this Buddha, all having attained great divine powers, were encouraged by the Buddha to aspire to the most noble path of Buddhahood. They relied on the Great Sage, not violating the true Dharma, and in the future world, they would all attain Buddhahood freely.

The Third Scroll of the 'Saddharma-puṇḍarīka Sūtra' Taisho Tripitaka Vol. 09 No. 0263 'Saddharma-puṇḍarīka Sūtra'

The Fourth Scroll of the 'Saddharma-puṇḍarīka Sūtra'

Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi Kingdom of Western Jin

Chapter Seven: Past Events

The Buddha told the Bhikshus: 'In the distant past, countless and immeasurable kalpas ago, there was a Buddha named Great Universal Wisdom Tathagata (Tathagata is one of the ten titles of a Buddha, meaning 'thus come'), the Utmost Truth (meaning the ultimate of truth), Equal and Right Enlightenment (meaning equal enlightenment), Perfect in Wisdom and Conduct (meaning wisdom and conduct are both perfect), Well-Gone (meaning well-gone, reaching Nirvana), Knower of the World (meaning understanding everything in the world), Unsurpassed Master (meaning an unparalleled teacher), Tamer of Beings (meaning a teacher who tames beings), Teacher of Gods and Humans (meaning a teacher of gods and humans), a Buddha, a Protector of All (meaning a protector of all beings). The world where he was located was called Great Cultivation, and the kalpa was called Existing Form.' 'The scriptures spoken by that Buddha were immeasurable. For example, in all the lands of this three-thousand-great-thousand world, if there was a person who shattered all the Buddha lands into dust, and then took one particle of dust, and passed through a thousand worlds to the east,'

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佛界中塵之數國，乃著一塵。如是比類，復取一塵，越東如前佛界塵數，乃著一塵，悉使塵盡三千大千世界中塵，令無有餘遍於東方，如是比類無量佛國。于意云何？寧可稱限得諸佛界邊際不乎？」

比丘答曰：「不也。世尊！不也。安住！」

佛言比丘：「如是等倫佛土諸數悠邈，猶如有人一一取塵著諸佛土，若干之限，諸佛國塵不可稱量，億百千垓兆載諸劫，欲知其佛滅度以來劫數長久，不可思議無量難測，大通眾慧道力示現，滅度以後法住劫數，亦復如是。」

世尊頌曰：

「我念過去，　　無數億劫，　　時有如來， 　兩足之尊，　　名大通慧，　　無極慈仁。 　於時世尊，　　黎庶之上，　　比如皆取， 　此佛世界，　　悉破碎之，　　盡令如塵。 　假使有人，　　一一取塵，　　過千佛界， 　乃著一塵，　　如是次第，　　聖尊國土。 　其人著塵，　　皆令悉遍，　　若干之數， 　悉令周普，　　世界眾限，　　有不可數。 　一切所有，　　大聖國土，　　諸所有塵， 　不可限量，　　皆悉破碎，　　令無有餘。 　大聖至尊，　　逝來如斯，　　其佛安住， 　滅度已竟。　　劫數如是，　　無量億千， 　若欲料限，　　無能思議。　　滅度已來， 　若干

【現代漢語翻譯】 現代漢語譯本 佛界中如同塵埃數量的國度，只算作一粒塵埃。像這樣比擬，再取一粒塵埃，越過東方如同之前佛界塵埃數量的國度，才算作一粒塵埃，全部用盡三千大千世界中的塵埃，使其沒有剩餘，遍佈東方，像這樣比擬，有無量數的佛國。你認為如何？能夠計算出諸佛世界的邊際嗎？」 比丘回答說：『不能。世尊！不能。安住！』 佛告訴比丘：『像這樣等同的佛土數量極其遙遠，就像有人一一取塵埃放置在諸佛國土上，這樣的數量，諸佛國土的塵埃不可稱量，億百千垓兆載諸劫，想要知道佛滅度以來的劫數有多長久，是不可思議、無法衡量的。大通眾慧道力所展現的，滅度以後法住的劫數，也是如此。』 世尊以偈頌說道： 『我憶念過去，無數億劫，那時有如來（tathagata，佛的稱號），兩足之尊（指佛），名為大通慧（Mahābhijñājñānābhibhū，佛名），無極慈仁。 那時世尊，在黎庶之上，比如都取，這個佛世界，全部破碎它，使之都像塵埃。 假使有人，一一取塵，越過千佛界，才放下一粒塵埃，像這樣次第，聖尊的國土。 那人放下的塵埃，都使之遍佈，這樣的數量，都使之周遍，世界眾多的界限，有不可數的。 一切所有，大聖的國土，所有塵埃，不可計數，都全部破碎，使之沒有剩餘。 大聖至尊，逝去如這樣，那佛安住，滅度已經完畢。劫數是這樣，無量億千，如果想要計算，無法思議。滅度以來，若干』

【English Translation】 English version In the Buddha-realms, countries as numerous as dust particles are considered as one dust particle. Similarly, taking another dust particle, and going beyond the east as many Buddha-realms as the previous dust particles, that is considered one dust particle. If all the dust particles in the three thousand great thousand worlds were used up, with none remaining, and spread throughout the east, in this way, there would be immeasurable Buddha-lands. What do you think? Is it possible to measure the boundaries of all the Buddha-realms?' The Bhikshu (monk) replied, 'No, World Honored One! No, it is not possible!' The Buddha told the Bhikshu, 'The number of Buddha-lands like these is so vast and distant, it is like someone taking dust particles one by one and placing them on the Buddha-lands. The number of dust particles in the Buddha-lands is immeasurable, even after billions, hundreds of thousands, trillions, and countless kalpas (aeons). If one wants to know how long the kalpas have been since the Buddha's parinirvana (passing away), it is inconceivable and immeasurable. The kalpas of the Dharma (teachings) remaining after the parinirvana, as demonstrated by the great power of the wisdom of the Great Penetrating Wisdom, are also like this.' The World Honored One spoke in verse: 'I recall the past, countless billions of kalpas ago, there was a Tathagata (Buddha's title), the Honored One with Two Feet (referring to the Buddha), named Mahābhijñājñānābhibhū (Great Penetrating Wisdom), of boundless compassion and kindness. At that time, the World Honored One, above the common people, for example, took all, this Buddha-world, and shattered it all, making it all like dust. If someone, one by one, took dust particles, and passed through a thousand Buddha-realms, then placed one dust particle, in this order, the lands of the Holy One. The dust particles that person placed, made them all spread out, such a number, made them all pervade, the many boundaries of the world, which are countless. All that exists, the great sage's lands, all the dust particles, cannot be counted, all were shattered, leaving none remaining. The great sage, the most honored one, passed away like this, that Buddha resided, and parinirvana was completed. The kalpas are like this, immeasurable billions and thousands, if one wants to calculate, it is inconceivable. Since the parinirvana, so many.'

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劫數，　　彼時導師，　　過久乃爾。 　諸弟子眾，　　及菩薩行，　　如來之慧， 　巍巍如斯。　　今佛悉念，　　聖滅度來， 　比丘欲知，　　佛之智慧，　　聖明普達， 　等無有異。　　佛皆覺了，　　過無數劫， 　不計微妙，　　無漏之誼。」

佛告諸比丘：「其大通眾慧如來、正覺，壽四十四億百千劫，以無上正真道，初升道場坐于樹下一劫默然，至於二劫不得正覺，乃至十劫，而不興起身不動搖，體不傾倚亦不自念，都無思想而向諸法，遂坐佛樹降魔官屬，當成正覺。忉利諸天子，化作大師子座，面四十里，佛坐其上。世尊坐定，諸梵天子普雨天華週四千里，自然風起吹放眾華，散於佛上。佛在樹下滿十中劫，天華紛紛盡劫不絕。又四天王及諸天子，作眾伎樂音如雷震，常以華香伎樂供養大聖，未曾休懈。」

佛告比丘：「時世尊大通眾慧乃至十劫，逮成無上正真之道，為最正覺至於滅度，供養不懈。其佛在家未舍國去，為太子時有十六子，端正殊好智慧難及，色像第一儒雅仁和。時十六國王子者，各各自有若干種樂，所居遊觀快不可言，種種顯現，琴瑟伎樂亦不可量。見佛世尊成最正覺，時有自然大法音聲，尋則棄國，舍轉輪王位、萬民、伎樂、諸欲之娛，眷屬圍繞，及諸聖賢

【現代漢語翻譯】 現代漢語譯本： 『劫數』（kalpa，時間單位），那時導師（佛陀），經歷很久才出現。 諸位弟子眾，以及菩薩的修行，如來的智慧，是如此的偉大。 現在佛陀都憶念著，聖者滅度以來，比丘們想知道，佛陀的智慧，聖明的普遍通達，是等同而沒有差異的。 佛陀都覺悟了，過去無數的劫數，不可計數微妙的，無漏的真諦。

佛陀告訴眾比丘：『那位大通智勝如來、正覺者，壽命有四十四億百千劫，以無上正真之道，最初升上道場坐在菩提樹下一劫默然，直到二劫都未能證得正覺，乃至十劫，都不起身不動搖，身體不傾斜也不思念，完全沒有思想而面對諸法，於是坐在菩提樹下，降伏魔王的眷屬，將要成就正覺。忉利天的諸位天子，化作巨大的獅子座，面寬四十里，佛陀坐在上面。世尊坐定后，諸位梵天子普遍降下天花，周遍四千里，自然起風吹散這些花，散落在佛陀身上。佛陀在樹下滿了十個中劫，天花紛紛揚揚，整個劫數都不停歇。又有四大天王以及諸位天子，演奏各種樂器，聲音如雷震，常常用鮮花、香和音樂供養大聖，從未停止。』

佛陀告訴比丘們：『當時世尊大通智勝乃至十劫，才證得無上正真之道，成為最正覺，直到滅度，供養都不停歇。那位佛陀在家時，還未捨棄國家離去，作為太子時有十六個兒子，端正美好，智慧難以企及，容貌第一，儒雅仁和。當時十六個國家的王子們，各自擁有各種各樣的享樂，所居住遊玩的地方快樂無比，各種各樣的顯現，琴瑟音樂也數不勝數。當他們見到佛世尊成就最正覺時，有自然的佛法音聲，隨即就捨棄了國家，捨棄了轉輪王的地位、萬民、音樂、各種慾望的享樂，被眷屬圍繞，以及諸位聖賢。』

【English Translation】 English version: 'Kalpas' (kalpa, a unit of time), at that time the teacher (Buddha), appeared after a long time. All the disciples, and the practices of Bodhisattvas, the wisdom of the Tathagata, are so magnificent. Now the Buddhas all remember, since the passing of the saints, the Bhikkhus want to know, the wisdom of the Buddha, the universal understanding of the saints, are equal and without difference. The Buddhas have all awakened, through countless kalpas in the past, countless subtle, undefiled truths.

The Buddha told the Bhikkhus: 'That Great Universal Wisdom Victorious Tathagata, the Perfectly Enlightened One, had a lifespan of forty-four billion hundred thousand kalpas. With the unsurpassed true path, he first ascended to the Bodhi tree and sat in silence for one kalpa. Until the second kalpa, he had not attained perfect enlightenment, and even for ten kalpas, he did not rise, move, or lean his body. He had no thoughts and faced all dharmas. Then, sitting under the Bodhi tree, he subdued the retinue of the demon king and was about to attain perfect enlightenment. The gods of Trayastrimsa heaven transformed into a great lion seat, forty miles wide, and the Buddha sat upon it. When the World Honored One was seated, the Brahma gods universally rained down heavenly flowers, covering four thousand miles. A natural wind arose, scattering the flowers onto the Buddha. The Buddha remained under the tree for ten middle kalpas, and the heavenly flowers fell continuously throughout the kalpa. Furthermore, the Four Heavenly Kings and the gods played various musical instruments, with sounds like thunder, constantly offering flowers, incense, and music to the Great Sage, never ceasing.'

The Buddha told the Bhikkhus: 'At that time, the World Honored One, Great Universal Wisdom Victorious, even for ten kalpas, attained the unsurpassed true path, becoming the most perfectly enlightened one, and until his passing, the offerings never ceased. When that Buddha was at home, before leaving the country, as a prince, he had sixteen sons, who were handsome, intelligent, and unmatched in wisdom, with the finest appearance, refined and benevolent. At that time, the princes of the sixteen kingdoms each had various kinds of pleasures, and the places where they lived and played were incomparably joyful, with all sorts of displays, and countless musical instruments. When they saw the World Honored Buddha attain perfect enlightenment, there was a natural Dharma sound, and they immediately abandoned their countries, the position of the wheel-turning king, the people, the music, and all the pleasures of desire, surrounded by their families and the sages.'

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大響帝王百千之數，並不可計億百千垓群萌之類營從集會，往詣世尊所處道場，欲得稽首奉受佛教。群從僉然雍雍肅肅，稽首佛足繞佛三匝卻住一面，以偈頌曰：

「『大通眾慧，　　極尊無上，　　積累平等， 　　無量億數，　　以上妙誼，　　愍傷一切， 　　所愿具足，　　於是賢聖。　　修勤苦行， 　　竟十中劫，　　專精一心，　　處在一座， 　　其身清凈，　　而不動搖，　　燒諸苦患， 　　如拔樹根。　　分別於心，　　而志湛泊， 　　未曾進退，　　亦不傾倚，　　無有增減， 　　默然而應，　　究竟寂定，　　無有諸漏。 　　現在吉祥，　　常獲大安，　　無想著故， 　　得尊佛道。　　我等見之，　　增智無畏， 　　如是比類，　　長益德義。　　不計身命， 　　皆斷苦患，　　積累忍辱，　　不貪安樂。 　　分別道慧，　　不處惱痛，　　號在閑居， 　　興發精進。　　其不篤信，　　諸佛音聲， 　　長夜增益，　　惡道之罪，　　則失人身， 　　墮落惡趣，　　為一切世，　　所見謗毀。 　　今以逮見，　　世之聖父，　　其道最上， 　　無有眾漏。　　於此世間，　　而見救護， 　　及諸過去，　　大聖導師。』」

佛告比丘：「斯諸帝王及

【現代漢語翻譯】 現代漢語譯本 無數的大響帝王（指有大威勢的帝王）和不可計數的億百千垓（形容極大的數量）的眾生，他們聚集在一起，前往世尊（佛陀）所在的道場，想要頂禮膜拜並接受佛陀的教誨。眾人整齊有序，恭敬地向佛陀的足部頂禮，然後繞佛三圈，退到一旁，用偈頌說道： 『您擁有廣大的智慧，至高無上，積累了無量的功德，以最殊勝的意義，憐憫一切眾生，滿足他們的願望，您是如此的賢聖。您勤修苦行，經歷了十個中劫（佛教的時間單位），專心致志，一心不亂，端坐一處，身心清凈，毫不動搖，燒盡了所有的痛苦和煩惱，如同連根拔起大樹。您能明辨內心，意志堅定，從不退縮，也不偏倚，沒有增減，默默地迴應一切，最終達到寂靜的境界，沒有任何煩惱的泄漏。 您現在吉祥如意，常常獲得大安樂，因為您沒有任何執著，所以證得了至尊的佛道。我們見到您，增長了智慧和無畏，像您這樣的人，會不斷增長功德和道義。您不顧惜自己的生命，斷除了一切痛苦和煩惱，積累了忍辱的功德，不貪圖安樂。 您能明辨真理，不處在煩惱和痛苦之中，安住在清凈的處所，奮發精進。那些不真誠相信諸佛音聲的人，將會在漫長的黑夜裡增長惡道的罪業，失去人身，墮落到惡趣，被世人所誹謗和詆譭。 現在我們有幸見到了世間的聖父（佛陀），您的道是最至高無上的，沒有任何煩惱的泄漏。在這個世間，我們看到了救護者，以及過去的偉大導師。』 佛陀告訴比丘們：『這些帝王和

【English Translation】 English version Countless great resounding kings and immeasurable billions of beings gathered together, heading to the place where the World Honored One (Buddha) was, desiring to bow in reverence and receive the Buddha's teachings. The assembly was orderly and respectful, bowing at the Buddha's feet, circumambulating him three times, and then standing to one side, reciting in verse: 'You possess vast wisdom, are supremely honored, have accumulated immeasurable merit, with the most sublime meaning, you have compassion for all beings, fulfilling their wishes, you are so virtuous and holy. You diligently practiced asceticism, enduring ten middle kalpas (Buddhist time units), with focused and unwavering mind, sitting in one place, your body and mind pure, unmoving, burning away all suffering and afflictions, like uprooting a tree. You can discern the mind, your will is firm, never retreating, nor leaning, without increase or decrease, silently responding to all, ultimately reaching the state of tranquility, without any leakage of afflictions. You are now auspicious and always attain great peace, because you have no attachments, thus attaining the supreme Buddhahood. Seeing you, we increase in wisdom and fearlessness, those like you will continuously increase in merit and righteousness. You do not cherish your own life, cutting off all suffering and afflictions, accumulating the merit of patience, not craving comfort. You can discern the truth, not dwelling in afflictions and suffering, residing in a pure place, striving diligently. Those who do not sincerely believe in the voices of the Buddhas will increase the sins of evil paths in the long night, lose their human form, fall into evil realms, and be slandered and defamed by the world. Now we are fortunate to see the holy father of the world (Buddha), your path is the most supreme, without any leakage of afflictions. In this world, we have seen the savior, as well as the great teachers of the past.' The Buddha told the Bhikkhus: 'These kings and

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諸太子，太子兄弟年既幼少，嗟嘆稱譽大通眾慧如來、至尊、等正覺，以此雅頌宣揚已竟，啟勸世尊，愿說經法安住分別，多所安隱多所愍傷，饒益眾生安諸天人。復以此偈，而讚頌曰：

「『惟愿大聖，　　贊說經典，　　開化眾生， 　　發起黎庶。　　三界群萌，　　悉共渴仰， 　　使建道意，　　皆令蒙度。 　　諸佛普大聖，　　百福法莊嚴， 　　無極仙逮獲，　　慧則最尊妙。 　　為諸天講法，　　及世間人民， 　　度脫我等類，　　普及諸群萌。 　　應時彰現露，　　如來之慧誼， 　　猶如今於此，　　顯導上尊道。 　　令諸群品類，　　予等獲此法， 　　悉解於一切，　　諸行慧本末。 　　皆為分別說，　　前世所行德， 　　普見知黎庶，　　心本所好樂。 　　則為轉法輪，　　最勝無等倫， 　　勉脫眾生厄，　　悉令至大道。』」

佛告諸比丘：「於時世尊大通眾慧如來變化十方世界，各各五百億百千佛土六反震動，光明普照無所不周，皆於一切諸佛境界，虛空大神若干種明，日月光耀遠照無極，尊無等倫，諸天宮殿館宇之明，梵天往返自然威曜，其佛變現瑞應光明，皆覆蔽之悉令不現。天上世間晃昱暉曜，眾生品類若生彼界，皆相見知各自說言：『此間今日卒

【現代漢語翻譯】 現代漢語譯本 諸位太子，這些太子兄弟們年紀還小，他們讚歎稱頌大通眾慧如來（Mahābhijñājñānābhibhū，佛名）、至尊、等正覺（Sammasambuddha，意為正等覺悟者），用這些讚歌宣揚完畢后，便勸請世尊，希望他能宣說經法，使眾生安住于正道，明辨是非，從而得到安穩和憐憫，利益眾生，使天人和樂。他們又用偈頌讚美道： 『惟愿大聖，贊說經典，開化眾生，發起黎庶。三界群萌，悉共渴仰，使建道意，皆令蒙度。 諸佛普大聖，百福法莊嚴，無極仙逮獲，慧則最尊妙。為諸天講法，及世間人民，度脫我等類，普及諸群萌。 應時彰現露，如來之慧誼，猶如今於此，顯導上尊道。令諸群品類，予等獲此法，悉解於一切，諸行慧本末。 皆為分別說，前世所行德，普見知黎庶，心本所好樂。則為轉法輪，最勝無等倫，勉脫眾生厄，悉令至大道。』 佛告訴眾比丘：『當時，世尊大通眾慧如來變化十方世界，每個世界都有五百億百千佛土發生六種震動，光明普照，無所不至，遍及一切諸佛的境界。虛空中出現各種神異的光明，日月的光輝也顯得黯淡無光，尊貴無比。諸天宮殿的光芒，梵天往來時的自然威光，都被佛所顯現的瑞應光明所覆蓋，全部消失不見。天上人間一片光明，眾生如果生在那個世界，都能互相看見，各自說道：『今天這裡突然

【English Translation】 English version O princes, these young princes, brothers, having praised and extolled the Tathāgata Mahābhijñājñānābhibhū (the name of a Buddha), the Honored One, the Sammasambuddha (Perfectly Enlightened One), and having finished their hymns, they urged the World-Honored One, wishing that he would expound the Dharma, so that beings might dwell in peace, discern right from wrong, and thus find tranquility and compassion, benefiting all beings and bringing peace to gods and humans. They further praised with these verses: 'We beseech the Great Sage, to preach the scriptures, to enlighten beings, and to inspire the common people. All sentient beings in the three realms, yearn for it together, that they may establish the intention for the Path, and all be delivered. The Buddhas, universally great sages, adorned with a hundred blessings of Dharma, have attained the boundless immortality, their wisdom is the most supreme and wonderful. They preach the Dharma to the gods, and to the people of the world, delivering us and all sentient beings. May the wisdom of the Tathāgata be revealed in due time, just as it is now, guiding us to the supreme path. May all beings, including us, obtain this Dharma, and understand the beginning and end of all practices of wisdom. May you explain in detail, the virtues practiced in past lives, and universally know the common people, what their hearts truly desire. Then turn the Dharma wheel, the most supreme and unparalleled, striving to free beings from suffering, and lead them all to the Great Path.』 The Buddha told the Bhikshus: 『At that time, the World-Honored One, the Tathāgata Mahābhijñājñānābhibhū, transformed the ten directions of the world, and in each world, five hundred billion hundred thousand Buddha lands shook in six ways. The light shone everywhere, reaching all the realms of the Buddhas. In the void, various divine lights appeared, the radiance of the sun and moon dimmed, and became incomparable. The light of the heavenly palaces, the natural majesty of Brahma's comings and goings, were all covered by the auspicious light manifested by the Buddha, and all disappeared. Heaven and earth were filled with light, and if beings were born in that world, they could all see each other, and each said: 『Today, here suddenly』

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有人生，時于天上震動所現，靡不周遍。』

「爾時東方佛土邊無限億百千梵天宮殿，自然為明威曜巍巍。諸梵自念：『無數梵宮宮殿館宇㸌明，無所不接，有何瑞應而現斯變？』於時五百世界諸億百千大梵天眾，各從宮殿雲集而會。時于眾中有大梵天號護群生，為諸梵天，而嘆頌曰：

「『今日我等，　　宮殿室宅，　　諸賢當知， 　　此大光明，　　諸天最勝，　　志所樂喜。 　　以何因緣，　　現此瑞應？　　善哉當往， 　　趣求斯誼。』　　時諸天子，　　今日自興： 　『承何聖旨，　　現神如是，　　今所睹見， 　　本未曾有，　　親近諸天，　　為人中王， 　　將無大聖，　　興出於世，　　最妙光明， 　　照於十方，　　所變感動，　　乃如是乎？』」

佛告諸比丘：「時五百世界億百千垓梵天，悉共相和從東方來，遙見西方大通眾慧如來、正覺，處於道場在菩提樹下坐師子床。諸天、龍、神、阿須倫、迦留羅、真陀羅、摩休勒，人與非人，及十六子，眷屬圍繞，適睹是已，悉共啟勸欲令說經。即詣如來稽首于地，繞佛無數匝，執其蓮華如大須彌，及散佛樹，樹高四十里，普已本土梵天宮殿，奉進世尊，惟愿哀愍納受宮殿華土之供。以偈頌讚曰：

「『見佛無量，　　

【現代漢語翻譯】 現代漢語譯本 『有人出生時，天上會發生震動，這種震動會遍及所有地方。』 『那時，東方佛土邊無數億百千梵天（Brahma，印度教的創造神）的宮殿，自然地發出明亮而威嚴的光芒。眾梵天自己思忖：『無數梵宮宮殿館宇都如此明亮，無處不被照耀，這是什麼祥瑞的徵兆而出現這種變化呢？』當時，五百世界中無數億百千的大梵天眾，各自從宮殿聚集而來。這時，眾梵天中有一位大梵天，名叫護群生，他為眾梵天讚歎道： 『今日我們， 宮殿室宅， 諸位賢者應當知道， 這大光明， 諸天中最殊勝， 是心之所樂。』 『因何緣故， 出現此等瑞應？ 善哉，應當前往， 探求此意。』 當時，諸天子， 今日自發興起： 『是承蒙何等聖旨， 顯現如此神蹟， 如今所見， 前所未有， 親近諸天， 為人中之王， 莫非是有大聖人， 將要出現於世， 最妙的光明， 照耀十方， 所產生的變動， 竟是如此嗎？』 佛陀告訴眾比丘：『當時，五百世界中無數億百千垓的梵天，都一起從東方而來，遙見西方的大通眾慧如來（Mahābhijñā-jñānābhibhū，佛名）、正覺，在道場菩提樹下坐在獅子座上。諸天、龍、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，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神），人與非人，以及十六位王子，眷屬圍繞。他們看到這些后，都一起勸請佛陀說法。隨即來到如來面前，稽首于地，繞佛無數圈，拿著像須彌山（Sumeru，佛教中的聖山）一樣大的蓮花，並散在佛樹上。這棵樹高四十里，他們將自己國土的梵天宮殿，奉獻給世尊，希望佛陀慈悲接受宮殿和花土的供養。他們用偈頌讚嘆道： 『見到佛陀無量，』

【English Translation】 English version 'When someone is born, there is a shaking in the heavens that pervades everywhere.' 'At that time, countless billions of Brahma (Hindu god of creation) palaces on the edge of the eastern Buddha-land naturally emitted bright and majestic light. The Brahmas themselves pondered: 'Countless Brahma palaces and mansions are so bright, illuminating everywhere. What auspicious sign is causing this change?' At that time, countless billions of Great Brahmas from five hundred worlds gathered from their respective palaces. Among them, a Great Brahma named Protector of Beings praised the other Brahmas, saying: 'Today, our palaces and dwellings, all you wise ones should know, this great light, the most excellent among the heavens, is what the heart delights in.' 'For what reason is this auspicious sign appearing? Well then, we should go and seek the meaning of this.' At that time, the heavenly beings, today arose spontaneously: 'By whose holy decree is such a miracle manifested? What we see now, has never been before. Close to the heavens, the king among men, could it be that a great sage is about to appear in the world? The most wonderful light, illuminating the ten directions, the changes that have occurred, could they be like this?' The Buddha told the monks: 'At that time, countless billions of Brahmas from five hundred worlds all came together from the east. From afar, they saw the Tathagata (Buddha) Mahābhijñā-jñānābhibhū (name of a Buddha), the Perfectly Enlightened One, in the west, sitting on a lion throne under the Bodhi tree in the place of enlightenment. The gods, dragons, spirits, Asuras (a type of warring god), Garudas (a mythical bird), Kinnaras (a celestial musician), Mahoragas (a great serpent god), humans and non-humans, and sixteen princes, surrounded him. Upon seeing this, they all urged the Buddha to preach the Dharma. They then went before the Tathagata, bowed to the ground, circled the Buddha countless times, holding lotus flowers as large as Mount Sumeru (a sacred mountain in Buddhism), and scattered them on the Bodhi tree. This tree was forty miles high. They offered their Brahma palaces from their own lands to the World Honored One, hoping that the Buddha would compassionately accept the offering of palaces and flower-covered earth. They praised him with verses, saying: 'Seeing the Buddha is immeasurable,'

---

得未曾有，　　多所愍傷， 　　興出於世。　　世尊所演，　　如師子吼， 　　則已將護，　　十方黎庶。　　我等經歷， 　　所從來處，　　去此五百，　　億百千界。 　　計諸世界，　　若干之類，　　皆棄宮殿， 　　咸詣聖尊，　　一切皆是，　　宿命凈德， 　　若干麗妙，　　諸寶宮殿。　　惟加臨眄， 　　而居其中，　　愿發大哀，　　愍傷受之。』」

佛告諸比丘：「時大梵天眾面讚歎佛，五百人俱白世尊曰：『愿轉法輪演大聖典，勉濟群黎使獲滅度。』時五百梵天億百千眾，合一音聲，而嘆頌曰：

「『世尊愿說經，　　兩足上分別， 　　當現慈心力，　　度眾勤苦患。』」

佛告諸比丘：「於時世尊，見諸梵天所上宮殿，默然受之。爾時東南方去是五百億百千世界諸梵天眾，各各自從宮殿皆見光明，晃晃鑠鑠無不周接，怪未曾有。悉俱集會，于眾會中有大梵天，號最慈哀，為諸梵天而嘆頌曰：

「『諸大天當知，　　此則本瑞應， 　　宮殿悉感動，　　最有大名聞。 　　有德諸天子，　　人人雲集此， 　　則是其威神，　　令宮殿巍巍。 　　今佛興於世，　　兩足之中尊， 　　所以令館宇，　　現光明如是。 　　吾等當往質，　　斯事不可妄， 　　

【現代漢語翻譯】 現代漢語譯本 『這是前所未有的景象，他們對眾生充滿了憐憫和傷感，因此出現在世間。世尊所宣講的佛法，如同獅子吼一般，已經庇護了十方民眾。我們經歷了漫長的旅程，從距離這裡五百億百千個世界的地方而來。計算那些世界，種類繁多，他們都捨棄了宮殿，一同來到聖尊這裡。他們的一切都是宿世的清凈功德所致，擁有許多華麗美妙的寶宮殿。他們只是稍微看顧一下，就居住在其中。他們希望您能發出大慈悲心，憐憫並接受他們的供養。』

佛陀告訴眾比丘：『當時，大梵天眾當面讚歎佛陀，五百人一同對世尊說：『愿您轉動法輪，宣講偉大的聖典，勉力救濟眾生，使他們獲得解脫。』當時，五百梵天億百千眾，合為一個聲音，讚頌道：

『世尊，愿您宣說佛經，在兩足尊中分別開示，展現慈悲的力量，救度眾生脫離勤苦的患難。』

佛陀告訴眾比丘：『當時，世尊看到諸梵天所獻上的宮殿，默然接受了。那時，從東南方距離這裡五百億百千個世界的諸梵天眾，各自從宮殿中看到光明，光芒四射，無處不照耀，他們感到非常驚奇，前所未見。他們都聚集在一起，在眾會中有一位大梵天，號為最慈哀，他為諸梵天讚頌道：

『諸位大天應當知道，這是本來的瑞應，宮殿都感動了，這是最有大名聲的象徵。有德行的諸天子，人人雲集於此，這是他們的威神力，使得宮殿如此巍峨。現在佛陀出現在世間，是兩足中的至尊，所以使得館宇，顯現出如此的光明。我們應當前去詢問，此事不可妄加猜測，'

【English Translation】 English version 'This is unprecedented, they are filled with compassion and sorrow for all beings, and thus they appear in the world. The Dharma preached by the World Honored One, like a lion's roar, has already protected the people of the ten directions. We have traveled a long journey, coming from a place five hundred billion trillion worlds away. Counting those worlds, there are many kinds, and they have all abandoned their palaces, coming together to the Holy One. All of them are due to the pure merits of past lives, possessing many magnificent and beautiful jeweled palaces. They only glance at them and dwell within. They hope that you will emit great compassion, pity and accept their offerings.'

The Buddha told the Bhikkhus: 'At that time, the Great Brahma assembly praised the Buddha in person, and five hundred of them together said to the World Honored One: 'May you turn the Dharma wheel, preach the great sacred scriptures, strive to save all beings, and enable them to attain liberation.' At that time, five hundred billion trillion Brahma beings, with one voice, chanted in praise:

'World Honored One, may you preach the scriptures, expound the teachings among the two-legged honored ones, display the power of compassion, and save all beings from the suffering of toil and hardship.'

The Buddha told the Bhikkhus: 'At that time, the World Honored One saw the palaces offered by the Brahma beings and silently accepted them. Then, from the southeast, from the Brahma assemblies of five hundred billion trillion worlds away, each saw light from their palaces, shining brightly everywhere, and they were very surprised, having never seen such a thing before. They all gathered together, and in the assembly there was a Great Brahma named Most Compassionate, who chanted in praise for the Brahma beings:

'All great devas should know, this is the original auspicious sign, the palaces are all moved, this is the symbol of the greatest renown. The virtuous deva sons, everyone gathers here, this is their majestic power, making the palaces so magnificent. Now the Buddha has appeared in the world, the most honored among the two-legged ones, therefore the mansions manifest such light. We should go and inquire, this matter cannot be speculated upon,'

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從昔至於今，　　睹瑞無若茲。 　　四方有光明，　　至於億國土， 　　今有定至誠，　　佛當成於世。』」

佛告諸比丘，時五百億百千梵天，各從宮殿駱驛四出，以諸天華如須彌山，詣西北角，遙見如來大通聖慧處於道場，于佛樹下坐師子座。諸天、龍、神、阿須倫、迦留羅、真陀羅、摩休勒眷屬圍繞，而為說經法。適見佛已尋時即往，稽首于地繞無數匝，手執大華而散佛上。時大梵天及諸眷屬，以頌讚曰：

「『禮無等倫，　　則為大仙，　　天中之天。 　　聲如哀鸞，　　唱導普護，　　諸天人民， 　　愿稽首禮。　　愍傷世俗，　　得未曾有， 　　在在難值，　　久思光顏，　　今日乃見。 　　本于百劫，　　積德解空，　　八十億佛， 　　壽如塵劫。　　又人中尊，　　分別空慧， 　　而常講說，　　善權方便。　　諸天群臣， 　　人民得覲，　　具足億垓，　　八十之數。 　　其眼徹見，　　在所救濟，　　多所擁護， 　　于佛道法。　　故出於世，　　愍傷眾庶， 　　我等福會，　　甚難值遇。』」

佛告諸比丘：「無數億千梵天之眾，勸發世尊愿轉法輪，演出典誼散告群生，救脫三界令獲安隱。

「爾時諸梵天悉俱等心，同聲贊曰：

「『最上大

【現代漢語翻譯】 現代漢語譯本 『從過去到現在，所見到的祥瑞沒有比這更殊勝的了。 四方都有光明，照耀到億萬國土， 現在有如此堅定的至誠之心，佛陀必定會在世間成就。』

佛陀告訴眾比丘，當時有五百億百千梵天（梵天：佛教宇宙觀中色界天的最高層），各自從宮殿絡繹不絕地出來，用如同須彌山（須彌山：佛教宇宙觀中的世界中心）般的天花，前往西北角，遙見如來大通聖慧（如來：佛的稱號；大通聖慧：佛的智慧）在道場，于菩提樹下坐于獅子座。諸天、龍、神、阿修羅（阿修羅：一種神道生物）、迦樓羅（迦樓羅：一種神鳥）、緊那羅（緊那羅：一種天神）、摩睺羅伽（摩睺羅伽：一種蛇神）等眷屬圍繞，正在宣說經法。剛一見到佛陀，他們立刻前往，叩首于地，繞佛無數圈，手持大花散在佛陀身上。當時大梵天及其眷屬，用偈頌讚嘆道：

『禮敬無與倫比的您，您是偉大的仙人，天中之天。 您的聲音如同哀鸞般動聽，引導並普遍護佑諸天和人民， 我們愿稽首禮拜。您憐憫世俗，獲得前所未有的成就， 在世間難以值遇，我們久久思念您的光輝容顏，今天終於得見。 您在百劫（劫：佛教時間單位）之前，就已積累功德，通達空性， 經歷八十億佛，壽命如塵沙般長久。 您又是人中之尊，分別闡述空慧， 並且常常講說，善巧方便之法。 諸天群臣，人民得以覲見， 數量具足億垓（垓：古代數量單位），達到八十之數。 您的眼睛能徹底看清一切，在任何地方都能救濟眾生， 多方擁護佛道正法。 所以您才出現於世，憐憫眾生， 我們有幸相會，實在難以值遇。』

佛陀告訴眾比丘：『無數億千梵天大眾，勸請世尊轉法輪（法輪：佛法教義的象徵），演說經典要義，廣佈于眾生，救脫三界（三界：佛教宇宙觀中的欲界、色界、無色界）令其獲得安穩。』

『當時諸梵天都同心同德，齊聲讚歎道：』

『最上大』

【English Translation】 English version 'From the past until now, no auspicious sign has been seen that surpasses this. Light shines in all directions, reaching billions of lands, Now there is such steadfast sincerity, the Buddha will surely attain enlightenment in the world.'

The Buddha told the Bhikkhus (Bhikkhus: Buddhist monks), at that time, five hundred billion hundred thousand Brahma (Brahma: the highest deity in the Buddhist cosmology) beings, each emerging from their palaces in a continuous stream, with heavenly flowers like Mount Sumeru (Mount Sumeru: the central world-mountain in Buddhist cosmology), went to the northwest corner, and from afar saw the Tathagata (Tathagata: an epithet of the Buddha) Great Universal Sage Wisdom in the Bodhimanda (Bodhimanda: the place of enlightenment), sitting on a lion throne under the Bodhi tree. Devas (Devas: gods), Nagas (Nagas: serpent-like deities), Yakshas (Yakshas: nature spirits), Asuras (Asuras: demigods), Garudas (Garudas: mythical birds), Kinnaras (Kinnaras: celestial musicians), and Mahoragas (Mahoragas: serpent deities) and their retinues surrounded him, as he was expounding the Dharma (Dharma: Buddhist teachings). As soon as they saw the Buddha, they immediately went forward, bowed their heads to the ground, circled him countless times, and scattered large flowers upon the Buddha. At that time, the Great Brahma and his retinue, praised him with verses:

'Homage to the incomparable one, you are the great sage, the god of gods. Your voice is like the mournful cry of a Luan bird, guiding and universally protecting the gods and people, We wish to bow our heads in reverence. You have compassion for the world, attaining the unprecedented, You are difficult to encounter in the world, we have long yearned for your radiant countenance, and today we finally see you. You have accumulated merit and understood emptiness for hundreds of kalpas (kalpas: eons), Having passed through eighty billion Buddhas, your life is as long as the dust of kalpas. You are also the most honored among humans, distinguishing and explaining the wisdom of emptiness, And you always teach with skillful means. The gods, ministers, and people are able to behold you, Their number is complete, reaching billions and eighty. Your eyes see everything clearly, saving beings wherever they are, Protecting the Buddha's path and Dharma in many ways. Therefore, you appear in the world, having compassion for all beings, We are fortunate to meet, it is truly difficult to encounter.'

The Buddha told the Bhikkhus: 'Countless billions of Brahma beings, urge the World Honored One to turn the Dharma wheel (Dharma wheel: symbol of Buddhist teachings), expound the essence of the scriptures, spread it to all beings, and liberate them from the three realms (three realms: desire realm, form realm, formless realm in Buddhist cosmology) so they may attain peace.'

'At that time, all the Brahma beings were of one mind, and praised in unison:'

'The most supreme and great'

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人，　　愿轉法輪，　　惟講經典， 　　為十方人。　　度脫群萌，　　苦惱之患， 　　令一切人，　　喜踴亙然。　　其有聞者， 　　得成佛道，　　諸天人民，　　咸蒙安隱。 　　阿須倫身，　　當復減損，　　施於忍辱， 　　安隱之事。』」

佛告諸比丘：「大通眾慧如來默然可之。南方、西方億百千垓諸佛世界，諸大梵天宮殿館宇悉為普明，弈弈煌煌靡不周達。時諸梵天，自見宮殿威變煜爚，怪未曾有。悉俱集會，各自念言：『我等宮殿何乃如之？』于其眾中有大梵天，名曰善法，獨嘆頌曰：

「『大聖而興，　　所舉不妄，　　一切宮殿， 　　威光重照。　　有此瑞應，　　現於世間， 　　善哉行求，　　如斯奧誼。　　過去無數， 　　億千諸劫，　　未曾睹見，　　如是感動。 　　將以如來，　　出現於世，　　令諸天子， 　　自然來會。』」

佛告諸比丘：「時五百百千億諸梵天人，從其所處，遙見大華如須彌山，各手執持眾供養具行詣北方，瞻覲如來大通眾慧佛處於道場，坐樹下師子座上，與無央數諸天、龍、神、阿須倫、迦留羅、真陀羅、摩休勒眷屬圍繞，講說經法。即詣佛所，稽首于地繞無數匝，手執大華如須彌山，供養散佛。尋以宮殿奉上世尊，惟愿愍傷

【現代漢語翻譯】 現代漢語譯本 『人們，愿您轉動法輪（Dharma wheel，象徵佛法的教義），唯愿宣講經典，爲了十方世界的人們。救度眾生脫離苦惱的困境，使一切眾生都歡喜踴躍。凡是聽聞佛法的人，都能成就佛道，諸天和人民都得到安穩。阿修羅（Asura，一種好戰的神）的嗔恨之心，應當逐漸減少，施予忍辱，帶來安穩的事情。』 佛陀告訴眾比丘：『大通智勝如來（Mahābhijñājñānābhibhū，佛名）默然認可了。南方和西方億百千垓（gāi，數量單位，表示極大的數量）諸佛世界，所有大梵天（Mahābrahmā，色界天的最高神）的宮殿館宇都普遍光明，光輝燦爛，無處不達。當時，諸梵天看到自己的宮殿威光變化，光芒閃耀，感到非常奇怪，前所未有。他們都聚集在一起，各自思量：『我們的宮殿為何會如此？』在他們之中，有一位大梵天，名叫善法，獨自讚嘆道： 『大聖者興起，所做之事真實不虛，一切宮殿，威光重重照耀。有這樣的瑞應，顯現在世間，善哉，如此奧妙的道理。過去無數億千劫（kalpa，時間單位，表示極長的時間）中，從未見過如此感動的情景。這將是如來（Tathāgata，佛的稱號）將要出現於世，使諸天子自然前來集會。』 佛陀告訴眾比丘：『當時，五百百千億諸梵天人，從他們所居住的地方，遙見大華如須彌山（Sumeru，佛教宇宙觀中的中心山），各自手持各種供養器具，前往北方，瞻仰如來大通智勝佛在道場，坐在樹下的獅子座上，與無數的天、龍、神、阿修羅、迦樓羅（Garuda，一種神鳥）、緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種蛇神）等眷屬圍繞，講說經法。他們立即來到佛陀所在之處，稽首于地，繞佛無數圈，手持如須彌山般的大華，供養散佈于佛。隨後，他們將自己的宮殿奉獻給世尊，希望佛陀慈悲憐憫』

【English Translation】 English version 'People, may you turn the Dharma wheel (symbolizing the teachings of Buddhism), may you only expound the scriptures, for the people of the ten directions. Deliver all beings from the suffering of affliction, so that all beings may rejoice and leap for joy. Those who hear the Dharma will attain Buddhahood, and the gods and people will all find peace and security. The anger of the Asuras (a type of warring deity) should gradually diminish, and they should practice patience, bringing about peaceful matters.' The Buddha told the Bhikkhus (monks), 'The Tathagata Mahābhijñājñānābhibhū (name of a Buddha) silently approved of this. In the southern and western billion-hundred-thousand-gāi (a unit of extremely large number) Buddha worlds, all the palaces and mansions of the Great Brahmas (the highest gods in the realm of form) were universally illuminated, shining brightly, reaching everywhere. At that time, the Great Brahmas saw the majestic light of their palaces change and shine, and they felt very strange, something they had never experienced before. They all gathered together, each thinking, 'Why are our palaces like this?' Among them, there was a Great Brahma named Good Dharma, who alone exclaimed in praise: 'The Great Sage has arisen, what he does is true and not false, all the palaces, their majestic light shines again and again. There is such an auspicious sign, appearing in the world, how wonderful, such a profound meaning. In the past countless billions of kalpas (a unit of extremely long time), we have never seen such a moving scene. This will be the Tathagata (title of a Buddha) appearing in the world, causing the gods to naturally come together.' The Buddha told the Bhikkhus, 'At that time, five hundred billion-hundred-thousand Great Brahmas, from where they lived, saw from afar a great flower like Mount Sumeru (the central mountain in Buddhist cosmology), each holding various offerings, they went to the north, to behold the Tathagata Mahābhijñājñānābhibhū Buddha in the Bodhimanda (place of enlightenment), sitting on the lion throne under the tree, surrounded by countless gods, dragons, spirits, Asuras, Garudas (a type of divine bird), Kinnaras (a type of celestial being), Mahoragas (a type of serpent deity), and other attendants, expounding the Dharma. They immediately went to where the Buddha was, bowed their heads to the ground, circled the Buddha countless times, holding great flowers like Mount Sumeru, offering and scattering them to the Buddha. Then, they offered their palaces to the World Honored One, hoping that the Buddha would have compassion and pity.'

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受而處之。時諸梵天等心同聲，而嘆頌曰：

「『諸佛現世，　　甚難得值，　　久不瞻睹， 　　今日乃覲。　　僥倖來至，　　蠲除愛慾， 　　具足充滿，　　於三千剎。　　諸大導師， 　　飽滿饑虛， 　　古來至今，　　未曾見聞。　　如靈瑞華， 　　鮮可遭值，　　道慧難遇，　　時時乃有。 　　我等宮殿，　　雅麗無量，　　承佛威神， 　　而得獲此。　　唯垂大哀，　　納受所進， 　　愿處其中，　　顯現道因。』

「時諸梵天勸請世尊，惟轉法輪分別經典，令諸天神沙門梵志，多所愍傷普安一切，天上世間悉當蒙恩。於是梵天與群侍俱，等心同聲，而嘆頌曰：

「『幸愿世尊，　　廣演經典，　　加哀當轉， 　　大聖法輪。　　講若干法，　　聲若雷震， 　　惟愿愍傷，　　吹大法螺。　　以大經典， 　　雨於世界，　　分別善教，　　微妙之誨。 　　我等勸助，　　愿講道慧，　　開度眾生， 　　億百千垓。』

「西南方、西北方、東北方，各各如是，無數梵天不可計限。上方下方各各如是，自在宮殿，睹見光明靡不周接，怪之未有。各從斯去五百億百千世界諸梵天眾，各舍宮殿來詣佛所。有大梵天名曰妙識，即嘆偈曰：

「『善哉愿諸佛，　　世吼獲

【現代漢語翻譯】 現代漢語譯本 接受並安住於此。當時，諸梵天等心意相同，齊聲讚歎道： 『諸佛出現在世間，極其難得一見，長久以來都未曾瞻仰到， 今日竟然得見。僥倖來到這裡，能夠去除愛慾， 具足圓滿，遍佈三千世界。諸位大導師， 使飢渴得到飽足， 從古至今，從未見過聽聞。如同靈瑞之花， 很少能夠遇到，道慧難以值遇，時時才會有。 我等宮殿，華麗無比，承蒙佛的威神之力， 才得以獲得此等殊勝。唯愿垂憐大慈悲，接受我們所奉獻的， 愿安住其中，顯現佛道之因。』

當時，諸梵天勸請世尊，希望轉動法輪，分別解說經典，使諸天神、沙門（出家修道者）、梵志（婆羅門教修行者）多受憐憫，普遍安樂一切眾生，天上人間都將蒙受恩澤。於是，梵天與其侍從們一同，心意相同，齊聲讚歎道： 『希望世尊，廣泛演說經典，慈悲轉動， 大聖法輪。講說各種法門，聲音如雷震， 唯愿憐憫，吹響大法螺。以大乘經典， 普降於世間，分別善巧教誨，微妙的開示。 我等勸請幫助，愿講說道慧，開度眾生， 億百千垓（極大的數量）。』

西南方、西北方、東北方，各自如此，無數梵天不可計數。上方下方各自如此，自在宮殿，見到光明無不遍及，對此感到驚奇前所未有。各自從那裡出發，五百億百千世界諸梵天眾，各自捨棄宮殿來到佛所。有一大梵天名叫妙識，即說偈頌道： 『善哉！愿諸佛，世間獅子吼，獲得

【English Translation】 English version Having received it, they dwelt there. At that time, all the Brahma gods, with one mind and voice, praised and chanted: 『The Buddhas appearing in the world are extremely rare to encounter, having not been seen for a long time, Today we have the good fortune to see them. Having come here by chance, we can eliminate desires, Being fully complete, pervading the three thousand worlds. The great teachers, Satisfy the hungry and thirsty, From ancient times until now, never seen or heard of. Like an auspicious flower, Rarely encountered, the wisdom of the path is difficult to meet, only appearing from time to time. Our palaces, are infinitely beautiful, through the majestic power of the Buddha, We have been able to obtain this extraordinary blessing. We only beseech your great compassion, to accept what we offer, May you dwell here, and reveal the cause of the Buddha's path.』

At that time, the Brahma gods urged the World Honored One, hoping to turn the Dharma wheel, explain the scriptures, so that the gods, shramanas (ascetics), and Brahmins (Brahmin practitioners) would receive compassion, and bring peace to all beings, so that heaven and earth would receive grace. Thereupon, the Brahma gods and their attendants, with one mind and voice, praised and chanted: 『May the World Honored One, widely expound the scriptures, with compassion turn, The great Dharma wheel. Speak of various teachings, with a voice like thunder, May you have compassion, and blow the great Dharma conch. With the great scriptures, Rain down upon the world, distinguishing skillful teachings, and subtle instructions. We urge and assist, may you speak of the wisdom of the path, to liberate beings, In countless billions.』

From the southwest, northwest, and northeast, each was like this, countless Brahma gods beyond measure. From above and below, each was like this, in their free palaces, seeing the light that reached everywhere, they were amazed at this unprecedented event. Each departed from there, the Brahma gods from five hundred billion worlds, each abandoning their palaces to come to the Buddha's place. There was a great Brahma god named Myoshiki, who then spoke in verse: 『Excellent! May all the Buddhas, the lions of the world, obtain

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聖明， 　　為三界眾生，　　開示正覺乘。 　　普為世間眼，　　達見於十方， 　　開通甘露門，　　度脫無數人。 　　乃昔往古世，　　人中尊變現， 　　空無思想念，　　使現於十方。 　　長益樂地獄，　　好喜畜生處， 　　後生墮餓鬼，　　億數難思議。 　　亡失於天身，　　壽終墮惡趣， 　　若得聽佛法，　　進獲平等道。 　　志行趣佛慧，　　將護眾黎庶， 　　皆得歸安隱，　　不失快樂想。 　　常不行佛道，　　不處於正法， 　　違無量聖教，　　即墮于惡趣。 　　睹見世光明，　　以善故來至， 　　發一切眾生，　　而行於慈哀。 　　逮見於世尊，　　解空慧無漏， 　　諸天及世間，　　於斯悉勸助。 　　宮殿妙無量，　　猶如威神德， 　　普施明月珠，　　大導師愿受。 　　人尊愿受供，　　愍傷幸宮殿， 　　令此群品類，　　逮得無上道。』」

佛告諸比丘：「於時五百百千億大梵天眾，讚歎佛已，啟勸令佛轉大法輪，開度十方安隱世人。復嘆頌曰：

「『思愿講說，　　無上法輪，　　惟雷法鼓， 　　尊妙法音。　　度脫眾生，　　勤苦之患， 　　加哀示現，　　無為大道。　　我等勸助， 　　唯聖說法，　　救護余類，　　及世間

【現代漢語翻譯】 現代漢語譯本 聖明者啊， 爲了三界（欲界、色界、無色界）的眾生，開示通往正覺的道路。 您是世間的眼睛，能夠洞察十方世界， 開啟甘露之門，度脫無數的眾生。 在遙遠的過去，人中之尊（佛）顯現， 心中空無雜念，使光明遍照十方。 那些長久沉溺於地獄之苦，喜愛畜生道的眾生， 以及後來墮入餓鬼道的，數量之多難以思議。 他們失去了天人的身份，壽命終結后墮入惡道， 如果能夠聽聞佛法，就能獲得通往平等的道路。 立志修行追求佛的智慧，守護著廣大的民眾， 使他們都能歸於安穩，不再失去快樂的念頭。 那些不遵循佛道，不處於正法中的人， 違背無量聖賢的教誨，就會墮入惡道。 看到世間的光明，因為善的緣故來到這裡， 對一切眾生髮起慈悲之心。 他們見到世尊（佛），領悟了空性的智慧，沒有煩惱的束縛， 諸天和世間的人們，都為此而勸勉幫助。 宮殿的莊嚴美妙無與倫比，如同佛的威神之力， 普遍施放明月珠，大導師（佛）愿接受。 人中之尊（佛）愿接受供養，憐憫這些來到宮殿的眾生， 使這些眾生都能獲得無上的佛道。 佛告訴諸比丘：『當時，五百百千億大梵天眾，讚歎佛陀之後，勸請佛陀轉大法輪，開度十方安穩世間的人們。他們又以偈頌讚嘆道：』 『希望您講說，無上的法輪，如同雷鳴般的法鼓， 發出尊貴美妙的法音。度脫眾生，脫離勤苦的患難， 請您慈悲示現，無為的大道。我們都來勸請幫助， 唯愿聖者說法，救護其餘的眾生，以及世間。』

【English Translation】 English version O Holy One, For the beings of the three realms (desire realm, form realm, formless realm), reveal the path to perfect enlightenment. You are the eyes of the world, able to perceive the ten directions, Opening the gate of nectar, delivering countless beings. In the distant past, the Honored One among humans (Buddha) manifested, With a mind free from thoughts, causing light to shine in all ten directions. Those who have long been immersed in the suffering of hell, who delight in the animal realm, And those who later fall into the realm of hungry ghosts, their numbers are inconceivable. They have lost their status as gods, and after their lives end, they fall into evil realms, If they can hear the Dharma, they can obtain the path to equality. Aspiring to cultivate the wisdom of the Buddha, protecting the vast populace, Enabling them all to return to peace and not lose the thought of happiness. Those who do not follow the Buddha's path, who do not abide in the true Dharma, Violating the teachings of countless sages, will fall into evil realms. Seeing the light of the world, they come here because of good causes, Arousing compassion for all beings. They see the World Honored One (Buddha), understanding the wisdom of emptiness, free from the bondage of afflictions, The gods and people of the world all encourage and help in this. The palace is incomparably magnificent, like the majestic power of the Buddha, Universally bestowing bright moon pearls, may the Great Teacher (Buddha) accept them. May the Honored One among humans (Buddha) accept the offerings, pitying these beings who have come to the palace, Enabling these beings to attain the supreme path of Buddhahood. The Buddha told the Bhikkhus: 'At that time, five hundred hundred thousand billion Great Brahma beings, after praising the Buddha, urged the Buddha to turn the great Dharma wheel, delivering the people of the ten directions to peace. They further praised with verses, saying:' 'We wish that you would speak, the supreme Dharma wheel, like the thunder of the Dharma drum, Emitting the noble and wonderful sound of the Dharma. Deliver beings, from the suffering of hardship, Please compassionately reveal, the unconditioned great path. We all come to urge and help, We only wish that the Holy One would speak the Dharma, saving the remaining beings, and the world.'

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人。 　　音聲柔軟，　　敷揚美響，　　億百千劫， 　　積累德行。』」

佛告諸比丘：「大通眾慧如來，爾時見十方無央數百千億眾生勸請說法，及十六子國王太子，轉大法輪三轉十二事，開化發起沙門梵志、諸天龍神、眾魔梵天及世人民，為說苦本是為苦諦，至習盡道由是盡苦，苦盡至道，十二緣起具足分別，從癡致行，從行致識，從識致名色，從名色致六入，從六入致習，從習致痛，從痛致愛，從愛致受，從受致有，從有致生，從生致老病死憂苦大患。」

又告比丘：「大通眾慧如來三說經法，須臾之頃分別此誼，令十六億百千垓眾漏盡意解，逮得六通三達之智，無央數人皆得度脫。如是至三，第四說經，江河沙等億百千垓群生聽經，一一皆獲漏盡意解，諸聲聞眾不可稱計。

「爾時十六國王太子，以家之信出家為道，皆為沙彌，聰明智慧多有方便，以曾供養億百千佛，造立眾行，求無上正真道，俱白佛言：『今大會聲聞眾，無央數億百千人，有大神足已具成就。惟為我等，講演無上正真道誼，愿弘慧見指示其處，當從如來學大聖教，以共勸進觀察其本。』於時世尊，悉見幼童國王太子心之所念，則為國王及諸眷屬講說經法，八十億百千垓人皆作沙門，於時彼佛觀諸沙門心之本原，為二

【現代漢語翻譯】 現代漢語譯本 『（他們的）聲音柔和，宣揚美妙的音聲，在億百千劫的時間裡，積累了德行。』

佛陀告訴眾比丘：『大通智勝如來（Dàtōng Zhìshèng Rúlái，佛名）那時見到十方無量無數的眾生勸請說法，以及十六位王子，轉大法輪三次，宣說十二種法門，開化啓發沙門（shāmén，出家修道者）、梵志（fànzhì，婆羅門教修行者）、諸天、龍神、眾魔、梵天以及世間人民，為他們講述苦的根本是苦諦（kǔdì，四聖諦之一），直至集諦（jí dì，苦的根源）、滅諦（miè dì，苦的止息）、道諦（dào dì，通往滅苦的道路），由此滅盡痛苦。苦的止息通往真理，詳細地解釋了十二因緣（shí'èr yīnyuán，佛教基本教義），從無明（chī，癡）導致行（xíng，意志行為），從行導致識（shí，意識），從識導致名色（míngsè，精神和物質），從名色導致六入（liùrù，六根），從六入導致觸（xí，接觸），從觸導致受（tòng，感受），從受導致愛（ài，渴愛），從愛導致取（shòu，執取），從取導致有（yǒu，存在），從有導致生（shēng，出生），從生導致老病死憂愁痛苦等大患。』

又告訴比丘：『大通智勝如來三次宣說經法，在很短的時間內就解釋清楚了這些道理，使得十六億百千垓的眾生漏盡意解（lòujìn yìjiě，斷除煩惱，獲得解脫），獲得了六神通（liù shéntōng，六種超自然能力）和三明（sān míng，三種智慧）的智慧，無數的人都得到了度脫。這樣直到第三次，第四次宣說經法時，如同恒河沙數般的億百千垓的眾生聽聞佛法，每一個都獲得了漏盡意解，聲聞（shēngwén，聽聞佛法而得解脫者）的數目不可計數。

『那時，十六位王子，因為對佛法的信仰而出家修道，都做了沙彌（shāmí，出家受十戒的男子），他們聰明智慧，有很多方便法門，因為曾經供養過億百千佛，修行各種善行，追求無上正真之道，他們一起對佛說：『現在大會中的聲聞眾，有無量無數億百千人，他們都已經成就了神通。我們希望您能為我們講演無上正真之道的道理，希望您能弘揚智慧，指示其所在，我們將跟隨如來學習大聖教，共同勸勉精進，觀察其根本。』這時，世尊完全瞭解了這些年幼的王子們心中的想法，就為國王和他們的眷屬講說經法，八十億百千垓的人都做了沙門。那時，佛陀觀察這些沙門內心的根源，為他們宣說二乘之法。』

【English Translation】 English version 'Their voices were soft, spreading beautiful sounds, accumulating merits over billions of kalpas.'

The Buddha told the bhikshus, 'The Tathagata Mahabhijna Jnanabhibhu (Dàtōng Zhìshèng Rúlái, name of a Buddha), at that time, saw countless beings in the ten directions urging him to preach the Dharma, as well as the sixteen royal princes. He turned the great Dharma wheel three times, expounding twelve aspects of the Dharma, enlightening and inspiring shramanas (shāmén, renunciates), brahmins (fànzhì, Brahmanical ascetics), devas, nagas, demons, Brahma, and the people of the world. He explained to them that the root of suffering is the truth of suffering (kǔdì, one of the Four Noble Truths), leading to the truth of the origin of suffering (jí dì, the cause of suffering), the truth of the cessation of suffering (miè dì, the end of suffering), and the truth of the path to the cessation of suffering (dào dì, the path to the end of suffering), thus ending suffering. The cessation of suffering leads to the truth. He thoroughly explained the twelve links of dependent origination (shí'èr yīnyuán, fundamental Buddhist doctrine), from ignorance (chī, delusion) leading to volitional actions (xíng, actions of will), from volitional actions leading to consciousness (shí, awareness), from consciousness leading to name and form (míngsè, mind and matter), from name and form leading to the six sense bases (liùrù, six sense organs), from the six sense bases leading to contact (xí, contact), from contact leading to feeling (tòng, sensation), from feeling leading to craving (ài, desire), from craving leading to grasping (shòu, attachment), from grasping leading to becoming (yǒu, existence), from becoming leading to birth (shēng, birth), and from birth leading to old age, sickness, death, sorrow, and great suffering.'

He further told the bhikshus, 'The Tathagata Mahabhijna Jnanabhibhu preached the Dharma three times, and in a very short time, he clarified these principles, enabling sixteen billion hundred thousand nayutas of beings to attain the extinction of outflows and understanding (lòujìn yìjiě, eradication of defilements and liberation), achieving the six supernormal powers (liù shéntōng, six supernatural abilities) and the three insights (sān míng, three kinds of wisdom). Countless people were liberated. Thus, until the third time, and the fourth time of preaching the Dharma, beings as numerous as the sands of the Ganges River, in billions of hundred thousands of nayutas, listened to the Dharma, and each one attained the extinction of outflows and understanding. The number of shravakas (shēngwén, those who attain liberation by hearing the Dharma) was incalculable.'

'At that time, the sixteen royal princes, due to their faith in the Dharma, renounced their homes and became monks, all becoming shramaneras (shāmí, novice monks). They were intelligent and wise, possessing many skillful means. Having previously made offerings to billions of hundreds of thousands of Buddhas, and having cultivated various virtuous practices, they sought the unsurpassed, true, and correct path. Together, they said to the Buddha, 'Now, in this great assembly of shravakas, there are countless billions of hundreds of thousands of people who have already attained supernormal powers. We beseech you to expound the principles of the unsurpassed, true, and correct path for us. We hope that you will promote wisdom and indicate its location. We will follow the Tathagata to learn the great teachings, and together, we will encourage each other to diligently observe its essence.' At that time, the World Honored One fully understood the thoughts in the hearts of these young princes, and he preached the Dharma to the king and their families. Eighty billion hundred thousand nayutas of people became shramanas. At that time, the Buddha observed the root of the minds of these shramanas and preached the Dharma of the two vehicles to them.'

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萬劫說《正法華》方等經典，菩薩所行一切佛護，皆已周遍。四部眾會普等無異，十六幼童沙彌兄弟，聞佛所說悉共受持，諷誦講贊。其佛授決，當得無上正真之道。說是經已聲聞歡喜，十六沙彌、無數億百千垓諸菩薩眾皆得本志。彼佛說是，於八萬劫未曾休懈。說斯經已，即入靜室精思閑定，四十萬劫三昧正受。

「爾時十六王子為沙彌者，行菩薩道本是佛子，睹見世尊獨處閑居，各各豫嚴法座，欲用敷演廣彼法誼。於時都會八萬四千劫分別說經，一一菩薩化度六十萬江河沙億百千垓，處於無上正真道，皆立大乘。其大通眾慧如來八十四萬劫，乃從三昧興，就法座，普告一切諸比丘眾：『十六王子所建功德難及無量，至未曾有智慧巍巍，則以供養無數億百千諸佛，眾行具足普受聖慧，入于道明合集佛智，諸比丘眾皆當稽首，恭敬自歸十六仁賢，數數莫懈，其志聲聞、緣覺乘，已得聲聞、緣覺之路，若行菩薩及成就者，其新發意皆當付此。諸族姓子，聽所說經不拒逆者，皆當逮得無上正真之道，成佛聖慧。諸族姓子順世尊教，以是正法數數分別為一切說，其十六子具菩薩乘，一一開化六十江河沙等人，所生之處常共俱會，亦復普說聽正法誼，各各值見四十億百千諸佛世尊，或當復更見諸佛者，今我班宣四輩。』

【現代漢語翻譯】 現代漢語譯本：萬劫之前，佛陀宣講《正法華》等方等經典，菩薩所修行的一切佛法護持，都已圓滿周遍。四部大眾平等無異，十六位年幼的沙彌兄弟，聽聞佛陀所說，都共同接受、奉持、諷誦和讚歎。佛陀為他們授記，將來都能證得無上正真之道。說完這部經后，聲聞弟子們歡喜，十六位沙彌以及無數億百千垓的菩薩眾都實現了自己的本願。那位佛陀講經說法，歷經八萬劫未曾停歇。說完這部經后，佛陀就進入靜室，專心禪定，在三昧正定中度過了四十萬劫。 當時，這十六位王子作為沙彌修行菩薩道，他們本就是佛子。他們看到世尊獨自靜居，就各自預先佈置好法座，想要用來敷演和弘揚佛法的深義。當時，他們共同用了八萬四千劫的時間分別宣講佛經，每一位菩薩都化度了六十萬江河沙數億百千垓的眾生，使他們安住于無上正真之道，都建立了大乘的根基。那位大通智勝如來在八十四萬劫后，才從三昧中起身，來到法座上，普告一切比丘眾：『這十六位王子所建立的功德難以衡量，達到了前所未有的智慧高度，他們曾供養無數億百千諸佛，各種修行都已圓滿，普遍接受了聖慧，進入了道明，彙集了佛智。諸位比丘都應當稽首，恭敬地歸依這十六位賢者，要時時精進，不要懈怠。那些志向于聲聞乘和緣覺乘的人，已經得到了聲聞和緣覺的果位；如果有人修行菩薩道並有所成就，那些新發菩提心的人都應當託付給他們。諸位善男子，聽聞所說的經典而不違逆的人，都將證得無上正真之道，成就佛的智慧。諸位善男子，要順從世尊的教誨，用這正法時時為一切眾生分別解說。這十六位王子都具足菩薩的修行，每一位都開化了六十江河沙數的人，他們所生之處常常會聚在一起，也普遍宣說聽聞正法的意義，各自值遇四十億百千諸佛世尊，或者將來還會見到更多的佛，現在我向四眾宣佈。』

【English Translation】 English version: Countless kalpas ago, the Buddha expounded the Vaipulya sutras such as the 'Saddharma-pundarika', and all the Buddha's protection practiced by Bodhisattvas was complete and pervasive. The four assemblies were equal and without difference, and the sixteen young novice brothers, having heard what the Buddha said, all accepted, upheld, recited, and praised it. The Buddha prophesied that they would all attain the unsurpassed, true, and right path. After speaking this sutra, the Sravakas rejoiced, and the sixteen novices and countless billions of nayutas of Bodhisattvas all fulfilled their original vows. That Buddha preached the Dharma for eighty thousand kalpas without rest. After speaking this sutra, the Buddha entered a quiet chamber, concentrated on meditation, and spent four hundred thousand kalpas in samadhi. At that time, the sixteen princes who were novices, practicing the Bodhisattva path, were originally sons of the Buddha. Seeing the World Honored One dwelling alone in seclusion, they each prepared a Dharma seat, intending to expound and propagate the profound meaning of the Dharma. At that time, they collectively spent eighty-four thousand kalpas separately expounding the sutras. Each Bodhisattva converted six hundred thousand Ganges river sands of billions of nayutas of beings, enabling them to abide in the unsurpassed, true, and right path, and all established the foundation of the Mahayana. That Great Universal Wisdom Buddha, after eighty-four thousand kalpas, arose from samadhi, ascended the Dharma seat, and proclaimed to all the Bhikshus: 'The merits established by these sixteen princes are immeasurable, reaching an unprecedented height of wisdom. They have offered to countless billions of nayutas of Buddhas, all their practices are complete, they have universally received sacred wisdom, entered the path of enlightenment, and gathered the wisdom of the Buddhas. All of you Bhikshus should bow your heads, respectfully take refuge in these sixteen virtuous ones, and be diligent at all times, without being lax. Those who aspire to the Sravaka and Pratyekabuddha vehicles have already attained the fruits of Sravaka and Pratyekabuddha; if there are those who practice the Bodhisattva path and have achieved something, those who have newly generated the Bodhi mind should all be entrusted to them. All good men, those who hear the sutras and do not reject them will all attain the unsurpassed, true, and right path, and achieve the wisdom of the Buddha. All good men, follow the teachings of the World Honored One, and use this true Dharma to explain it to all beings at all times. These sixteen princes all possess the Bodhisattva vehicle, and each one has converted six hundred Ganges river sands of people. Wherever they are born, they will always gather together, and they will also universally proclaim the meaning of hearing the true Dharma. Each one will encounter forty billion nayutas of Buddhas, and perhaps they will see even more Buddhas in the future. Now I announce this to the four assemblies.'

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」

佛言：「欲知爾時十六國王子乎？」

答曰：「不及也。」

佛言：「今皆成無上正真之道，今悉現在，處於十方說法救護，無數億百千垓兆載聲聞眾，不可稱計菩薩東方現在甚樂世界，有二佛號無怒、山崗如來、至真、等正覺；東南方現在二佛，號師子響、師子幢如來；南方現在二佛，號一住、常滅度如來；西南方現在二佛，號帝幢、梵幢如來；西方現在二佛，號無量壽、超度因緣如來；西北方現在二佛，號栴檀神通山、藏念如來；北方現在二佛，號樂雨、雨音王如來；東北方現在二佛，號除世懼。今吾能仁，于忍世界，得成如來至真等正覺，合十六尊。」

又告比丘：「吾等十六為沙彌時，在彼佛世講說經法，眾生聽受，一一菩薩開化無量諸江河沙億百千垓，發無上正真道者，今得成就為菩薩道。住聲聞地者，漸當誘進無上大道，稍稍當成最正覺。所以者何？如來之慧難限難計，不可逮及為若此也。」

又告比丘：「何所是乎？吾為菩薩時，開化無量億百千垓江河沙等，聽聞咨受諸通慧者，當來末世，或有發意，學弟子乘，成為聲聞，后不肯聽受菩薩之教，不解佛慧不行菩薩，一切志在無為之想，謂當滅度。甫當往至他佛世界，順殊異行生異佛國，當求道慧志聽啟受，爾乃解

【現代漢語翻譯】 現代漢語譯本 佛說：『想知道那時十六國的王子是誰嗎？』 回答說：『不知道。』 佛說：『他們現在都已成就無上正真之道，現在都存在於十方世界說法救護，有無數億百千垓兆載的聲聞眾，不可計數的菩薩。東方現在有一個名為甚樂的世界，有兩尊佛，佛號分別為無怒（沒有憤怒）、山崗如來（像山崗一樣穩固的如來）、至真（達到真理）、等正覺（平等正確的覺悟）；東南方現在有兩尊佛，佛號分別為師子響（獅子的吼聲）、師子幢如來（像獅子旗幟一樣的如來）；南方現在有兩尊佛，佛號分別為一住（安住於一）、常滅度如來（常處於涅槃的如來）；西南方現在有兩尊佛，佛號分別為帝幢（帝王的旗幟）、梵幢如來（梵天的旗幟）；西方現在有兩尊佛，佛號分別為無量壽（壽命無量）、超度因緣如來（超越因緣的如來）；西北方現在有兩尊佛，佛號分別為栴檀神通山（具有神通的栴檀山）、藏念如來（隱藏念頭的如來）；北方現在有兩尊佛，佛號分別為樂雨（降下快樂的雨）、雨音王如來（雨聲之王）；東北方現在有兩尊佛，佛號分別為除世懼（消除世間恐懼）。現在我能仁（釋迦牟尼佛的稱號），在這個忍世界（娑婆世界），成就如來至真等正覺，總共是十六尊。』 佛又告訴比丘們：『我們十六個人做沙彌時，在那尊佛的時代講說經法，眾生聽聞接受，每一位菩薩都開化了無量諸如恒河沙數億百千垓的人，發無上正真道心的人，現在都成就了菩薩道。那些安住于聲聞地的人，也將逐漸被引導進入無上大道，慢慢地將會成就最正覺。這是為什麼呢？因為如來的智慧難以限量，難以計算，無法企及，就是這樣。』 佛又告訴比丘們：『這是什麼原因呢？我做菩薩時，開化了無量億百千垓如恒河沙數的人，聽聞接受各種通達智慧的人，在未來的末世，或許有人發心，學習弟子乘（聲聞乘），成為聲聞，之後不肯聽受菩薩的教誨，不理解佛的智慧，不行菩薩道，一切都執著于無為的想法，認為自己將要滅度。他們將要前往其他佛的世界，順應不同的修行方式，出生在不同的佛國，在那裡尋求道慧，立志聽聞接受，然後才能理解。』

【English Translation】 English version The Buddha said, 'Do you want to know who those sixteen princes were at that time?' They replied, 'We do not know.' The Buddha said, 'Now, they have all attained the unsurpassed, true, and correct path. They are all present now, teaching and saving in the ten directions. There are countless billions, hundreds of thousands, and trillions of nayutas of Shravakas, and countless Bodhisattvas. In the eastern direction, in the world called Very Joyful, there are two Buddhas named No Anger (without anger), Mountain Peak Tathagata (Tathagata as firm as a mountain peak), the Utterly True (attaining the truth), and the Perfectly Enlightened (equal and correct enlightenment). In the southeast, there are two Buddhas named Lion's Roar (the roar of a lion), and Lion Banner Tathagata (Tathagata like a lion's banner). In the south, there are two Buddhas named One Abiding (abiding in one), and Constantly Extinguished Tathagata (Tathagata always in Nirvana). In the southwest, there are two Buddhas named Emperor Banner (the banner of an emperor), and Brahma Banner Tathagata (the banner of Brahma). In the west, there are two Buddhas named Immeasurable Life (immeasurable life), and Transcending Conditions Tathagata (Tathagata transcending conditions). In the northwest, there are two Buddhas named Sandalwood Supernatural Mountain (sandalwood mountain with supernatural powers), and Hidden Thought Tathagata (Tathagata hiding thoughts). In the north, there are two Buddhas named Joyful Rain (raining down joy), and Rain Sound King Tathagata (King of rain sounds). In the northeast, there are two Buddhas named Dispelling Worldly Fear (dispelling worldly fear). Now, I, Shakyamuni, the Able One, in this world of endurance (the Saha world), have attained the Tathagata's Utterly True and Perfectly Enlightened state, making a total of sixteen honored ones.' The Buddha further told the Bhikkhus, 'When we sixteen were Shramanas, we lectured on the Dharma in that Buddha's era. The sentient beings listened and accepted it. Each Bodhisattva converted countless beings, as many as the sands of the Ganges River, billions, hundreds of thousands, and trillions, who developed the aspiration for the unsurpassed, true, and correct path. Now, they have all attained the Bodhisattva path. Those who abide in the Shravaka stage will gradually be guided into the unsurpassed path and will slowly attain the most perfect enlightenment. Why is this so? Because the wisdom of the Tathagata is immeasurable, incalculable, and unattainable, that is how it is.' The Buddha further told the Bhikkhus, 'What is the reason for this? When I was a Bodhisattva, I converted countless billions, hundreds of thousands, and trillions of beings, as many as the sands of the Ganges River, who listened and accepted various forms of wisdom. In the future, in the final age, there may be some who aspire to learn the disciple vehicle (Shravakayana), become Shravakas, and then refuse to listen to the teachings of the Bodhisattvas. They will not understand the Buddha's wisdom, will not practice the Bodhisattva path, and will cling to the idea of non-action, thinking that they will attain Nirvana. They will go to other Buddha worlds, follow different practices, be born in different Buddha lands, seek the wisdom of the path there, and resolve to listen and accept, and then they will understand.'

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知如來之法，有一滅度無有二乘也。皆是如來善權方便說三乘耳。如來正覺滅度之時，若有供養以清凈行，信樂妙言趣于經典，一心定意為大禪思，當知爾時觀于如來，皆普合會諸菩薩眾，會諸聲聞聽受此法，爾乃睹見世間佛道，無二滅度也。如來正覺善權說耳，其樂下劣小乘行者，則自亡失遠乎人種，不解人本為欲所縛，如來滅度時，若有聞說歡喜信者，佛恩所護。

「假喻曠野五百里路，迥絕無人亦無國君，有一導師聰慧明達，方策密謀隱知遠近，將眾賈人慾度懸迥，皆俱疲怠不能自前，各思戀曰：『予等安處聖興之土，本國平雅有君長師父，今來遠涉極不任進，寧可共還免離苦難。』導師愍之，發來求寶中路而悔，設權方便於大曠野，度四千里若八千里，以神足力化作大城，告眾商人無懷廢退，大國已至可住休息，隨意所欲飯食自恣，欲得大寶於此索之。」

又告比丘：「商人見城人民興盛，快樂無極怪未曾有，離苦獲安喜用自慰，無復憂恐饑乏之患，自謂無為如得滅度。停止有日隱知欲厭，即沒化城令無處所，告眾賈曰：『速當轉進到大寶地，吾見汝等行疲心懼，故現此城。』」

又告比丘：「如來如是，為人等倫唱道經誼，睹見生死長久艱難虛乏之患，現於三乘，禪定一心使得滅度。又

【現代漢語翻譯】 現代漢語譯本： 瞭解如來的教法，只有一個滅度，沒有二乘之說。所有關於三乘的說法，都是如來善巧方便的權宜之計。當如來證得正覺，進入滅度之時，如果有眾生以清凈的行為供養，信奉並喜愛微妙的教言，致力於經典，一心專注地進行禪思，應當知道那時他們所見的如來，都普遍與諸菩薩眾會合，與諸聲聞一同聽受此法，那時才能真正見到世間的佛道，只有一個滅度，沒有第二個。如來證得正覺，只是善巧方便地宣說而已。那些樂於修習下劣小乘的人，會因此喪失自己的人性，遠離佛種，不瞭解人原本是被慾望所束縛的。當如來滅度時，如果有人聽聞此法，歡喜信受，就會受到佛的恩德護佑。 譬如在廣闊的曠野中，有五百里的路程，荒無人煙，也沒有國君。有一位導師，聰明睿智，深謀遠慮，暗中瞭解遠近的情況，他帶領著一群商人想要穿越這片險峻之地。大家都疲憊不堪，無法前進，各自思念著說：『我們安居在聖興之地，本國平靜安寧，有君主和師父。現在來到這裡，長途跋涉，實在無法繼續前行，不如一起回去，免受苦難。』導師憐憫他們，因為他們在中途後悔前來求寶。於是，他施設權宜之計，在這片大曠野中，走了四千里或八千里，用神通力化作一座大城，告訴商人們不要灰心喪氣，大國已經到了，可以住下休息，隨意享用飲食，想要得到珍寶，就在這裡尋找。 他又告訴比丘們：『商人們看到城中人民興盛，快樂無比，感到非常奇怪，從未見過。他們脫離了痛苦，獲得了安樂，歡喜享用，不再憂慮飢餓和匱乏，自以為達到了無為的境界，如同得到了滅度。他們停留了一段時間，漸漸感到厭倦，導師就讓化城消失，無處可尋，然後告訴商人們：『應當迅速前進，到達真正的寶地。我看到你們行走疲憊，心生恐懼，所以才顯現了這座城。』 他又告訴比丘們：『如來也是如此，爲了眾生，宣說佛法的真諦，看到眾生在生死輪迴中長久受苦，經歷艱難困苦和虛乏之患，所以顯現三乘之法，通過禪定一心，使他們得以滅度。』

【English Translation】 English version: Understanding the Dharma of the Tathagata, there is only one Nirvana, not two vehicles. All talk of the three vehicles is merely the Tathagata's skillful means and expedient teachings. When the Tathagata attains perfect enlightenment and enters Nirvana, if there are beings who make offerings with pure conduct, believe in and delight in the subtle teachings, devote themselves to the scriptures, and focus their minds on meditation, they should know that at that time, the Tathagata they see is universally united with all the Bodhisattvas, and together with all the Sravakas, they receive this Dharma. Only then will they truly see the Buddha's path in the world, which is one Nirvana, not two. The Tathagata's attainment of perfect enlightenment is merely a skillful and expedient way of speaking. Those who delight in practicing the inferior Small Vehicle will lose their own humanity, be far from the Buddha-seed, and not understand that humans are originally bound by desires. When the Tathagata enters Nirvana, if there are those who hear this Dharma and joyfully believe in it, they will be protected by the Buddha's grace. It is like a five-hundred-mile journey through a vast wilderness, desolate and without a ruler. There is a guide, intelligent and wise, with deep plans and secret knowledge of the near and far, who leads a group of merchants wanting to cross this perilous land. Everyone is exhausted and unable to move forward, each thinking, 'We dwell in the land of sacred prosperity, our homeland is peaceful and tranquil, with a ruler and teachers. Now we have come here, traveling a long distance, and we are truly unable to continue. It would be better to return together and avoid suffering.' The guide, pitying them for regretting their quest for treasure midway, employs an expedient means. In this vast wilderness, after traveling four or eight thousand miles, he uses his supernatural power to transform a great city, telling the merchants not to lose heart, that the great kingdom has arrived, where they can stay and rest, freely enjoy food and drink, and seek treasures if they desire. He also tells the Bhikkhus, 'The merchants, seeing the city's prosperous people, experiencing boundless joy, and feeling astonished, having never seen such a thing, have escaped suffering and gained peace, joyfully enjoying themselves, no longer worrying about hunger and scarcity. They think they have reached the state of non-action, as if they have attained Nirvana. After staying for some time, they gradually become weary, and the guide makes the transformed city disappear, leaving no trace. Then he tells the merchants, 'You should quickly move forward to the real land of treasures. I saw that you were tired and fearful, so I manifested this city.' He also tells the Bhikkhus, 'The Tathagata is like this. For the sake of beings, he proclaims the true meaning of the Dharma, seeing that beings suffer for a long time in the cycle of birth and death, experiencing hardship, suffering, and the pain of emptiness. Therefore, he manifests the three vehicles, using meditation and single-mindedness to enable them to attain Nirvana.'

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佛從本說有一乘，聞佛講法不受道慧，若患厭者謂當積行甚為勤苦。如來悉見其心所念、志疲懈想，為現聲聞、緣覺易得，猶如無導化作大城，人民饒裕商者晏息。視如厭玩沒之不現，為眾商人說幻化城，其導師者謂如來也。大曠野者謂五道生死；眾商賈人謂諸學者；將行求寶謂說道慧菩薩行法；中路厭玩不肯進者，謂佛難得累劫積功不可卒成，誘以聲聞、緣覺易辦；化作城者謂羅漢泥洹；沒城不現謂臨滅度，佛在前立勸發無上正真道意。其羅漢事，限礙非真不至大道，若至他方與佛相見，得不退轉無所從生，乃為大寶究竟之事。」

佛語諸比丘：「如來說法爾等聞之，謂悉備足，不知所作尚未成辦。又如來慧，普見世間一切人心，示現泥洹，如來、至真、等正覺，善權方便說有三乘。」

爾時世尊欲重解誼說斯頌曰：

「昔有大通，　　眾慧導師，　　適坐道場， 　于佛樹下。　　其佛定處，　　具十中劫， 　尚未得成，　　究竟道誼。　　諸天龍神， 　阿須倫等，　　普發精進，　　供養最勝。 　雨諸天華，　　紛紛如降，　　用散等覺， 　人中之導。　　于虛空中，　　暢發雷震， 　而以進貢，　　上尊大聖。　　最勝在彼， 　行甚勤苦，　　所行久長，　　成無上道。 　專精

【現代漢語翻譯】 現代漢語譯本 佛陀從根本上說只有一乘（Ekayana，唯一之道），如果聽聞佛法卻不接受道慧（Bodhi-prajna，覺悟的智慧），並且感到厭倦，就會認為修行積累功德非常辛苦。如來（Tathagata，佛的稱號）完全瞭解他們心中的想法，知道他們意志消沉、懈怠，所以為他們示現聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，獨自覺悟的人）的容易證得，就像沒有嚮導時化現出一座大城，人民富裕，商人可以安息。當他們厭倦玩樂，幻城消失不見時，佛陀會為這些商人講述幻化之城，而導師指的就是如來。大曠野指的是五道生死（Gati，輪迴的五種狀態）；眾商人指的是諸位修行者；將要前往尋寶指的是追求道慧的菩薩行法；中途厭倦不肯前進的人，指的是認為成佛很難，需要累劫積累功德，無法一蹴而就，所以用聲聞、緣覺的容易證得來誘導他們；化現的城指的是羅漢（Arhat，已證悟的聖者）的涅槃（Nirvana，解脫）；幻城消失不見指的是臨近滅度（Parinirvana，最終的涅槃），佛陀會出現在他們面前，勸發他們無上正真道意（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。這些羅漢的境界，是有侷限的，並非真實，不能達到大道，如果到其他佛土與佛相見，就能得到不退轉（Avaivartika，不再退回較低境界）的果位，不再受輪迴之苦，這才是究竟的大寶藏。 佛陀告訴諸位比丘：『如來說法，你們聽了，認為已經足夠，卻不知道自己所作的尚未完成。而且如來的智慧，普遍照見世間一切眾生的心，所以示現涅槃。如來、至真、等正覺（Tathagata, Satya, Samyak-sambuddha，佛的三種稱號），以善巧方便說有三乘（Triyana，三種修行之道）。』 這時，世尊爲了重申其義，說了這首偈頌： 『過去有一位大通（Mahabhijna，大神通）的佛陀，是眾慧的導師，剛坐在道場（Bodhimanda，菩提道場），在菩提樹下。那位佛陀在禪定中，經歷了十個中劫（Antarakalpa，時間單位），尚未成就究竟的道義。諸天、龍神、阿修羅（Asura，一種神道）等，都普遍發起精進心，供養最殊勝的佛陀。他們像下雨一樣紛紛散落天花，用來供養等覺（Samyak-sambuddha，正等覺者），人中的導師。在虛空中，發出雷鳴般的響聲，以此來進貢，最尊貴的大聖。最殊勝的佛陀在那裡，修行非常勤苦，所修行的時日久長，才成就了無上道。專心致志，'

【English Translation】 English version The Buddha fundamentally taught the One Vehicle (Ekayana), but if those who hear the Dharma do not accept the wisdom of enlightenment (Bodhi-prajna) and feel weary, they will think that accumulating merit through practice is very arduous. The Tathagata (Buddha's title) fully understands their thoughts, knowing their will is weak and they are lazy, so he shows them the easy attainment of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment on their own), like manifesting a great city when there is no guide, where the people are wealthy and merchants can rest. When they are tired of playing and the illusory city disappears, the Buddha will tell these merchants about the illusory city, and the guide refers to the Tathagata. The great wilderness refers to the five paths of birth and death (Gati); the merchants refer to the practitioners; the journey to seek treasure refers to the Bodhisattva's practice of seeking wisdom; those who are weary and unwilling to move forward on the path refer to those who think that becoming a Buddha is difficult, requiring eons of accumulating merit, and cannot be achieved in one go, so they are induced by the easy attainment of Sravakas and Pratyekabuddhas; the manifested city refers to the Nirvana of Arhats (enlightened saints); the disappearance of the illusory city refers to the approach of Parinirvana (final Nirvana), and the Buddha will appear before them, encouraging them to develop the mind of Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment). The realm of these Arhats is limited, not real, and cannot reach the Great Path. If they meet the Buddha in other Buddha lands, they can attain the state of Avaivartika (non-retrogression), no longer suffering from the cycle of rebirth, and this is the ultimate great treasure. The Buddha said to the Bhikkhus: 'When the Tathagata teaches the Dharma, you hear it and think it is enough, but you do not know that what you have done is not yet complete. Moreover, the wisdom of the Tathagata universally sees the minds of all beings in the world, so he manifests Nirvana. The Tathagata, the Truth, the Samyak-sambuddha (three titles of the Buddha), with skillful means, speaks of the Three Vehicles (Triyana).' At that time, the World Honored One, wishing to reiterate the meaning, spoke this verse: 'In the past, there was a Buddha of Great Knowledge (Mahabhijna), a guide of all wisdom, who had just sat in the Bodhimanda (place of enlightenment), under the Bodhi tree. That Buddha, in meditation, spent ten middle kalpas (Antarakalpa), and had not yet achieved the ultimate meaning of the Way. The gods, dragons, Asuras (a type of deity), and others, all universally generated the mind of diligence, offering to the most supreme Buddha. They scattered heavenly flowers like rain, using them to offer to the Samyak-sambuddha (perfectly enlightened one), the guide of humanity. In the empty space, they emitted thunderous sounds, using this to pay tribute to the most honored great sage. The most supreme Buddha was there, practicing very diligently, and the time of his practice was long, and only then did he achieve the unsurpassed Way. With focused mind,'

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思惟，　　於十中劫，　　乃成正覺， 　大通眾慧。　　諸天人民，　　億百千垓， 　一切眾生，　　歡喜踴躍。　　彼佛本有， 　諸子十六，　　皆順稟受，　　人中道化。 　眾庶之類，　　億百千垓，　　眷屬圍繞， 　造兩足尊。　　前稽首禮，　　師長聖尊， 　慇勤啟諫，　　愿說經典。　　勇猛師子， 　講未聞者，　　飽滿我等，　　及世人民。 　十六荒域，　　及此世界，　　久遠空墟， 　大聖乃興。　　梵天宮殿，　　亙然大明， 　現眾瑞應，　　悉分別說。　　東方世界， 　億百千垓，　　五百國土，　　自然震動。 　彼有大梵，　　自處其宮，　　威神功德， 　巍巍最上。　　於時睹見，　　此本瑞應， 　尋即造詣，　　愍傷俗者。　　則以天華， 　供散大仁，　　皆用宮殿，　　奉上世尊。 　鼓樂絃歌，　　贊佛功德，　　勸諫正導， 　令轉法輪。　　時人中尊，　　默然受之， 　尋為如應，　　解說經法。　　南方西方， 　北方世界，　　上方下方，　　四隅境域， 　億千垓眾，　　梵天悉來，　　各獻所珍， 　以為供養。　　又復下方，　　諸界梵天， 　普亦如是，　　等無有異。　　皆以宮殿， 　奉上大聖，　　嗟嘆如來，　　悉共勸助。

【現代漢語翻譯】 現代漢語譯本 他思索了十個中劫（kalpa，佛教時間單位，指極長的時間），才成就正覺（samyak-saṃbodhi，指完全的覺悟）， 成為大通眾慧佛（Mahābhijñā-jñānābhibhū，佛名）。諸天和人民，數量達到億百千垓（形容極多的數量）， 一切眾生都歡喜踴躍。那位佛陀本來有十六個兒子，都順從教誨，在人間傳播佛法。 無數的民眾，數量達到億百千垓，眷屬圍繞著他， 來到兩足尊（dvipādottama，佛的尊稱）面前。他們向前稽首禮拜，對師長聖尊， 懇切地請求說：『愿您宣說經典。』勇猛的師子（指佛陀）， 為我們講說未曾聽聞的佛法，使我們以及世間人民都得到滿足。 十六個荒涼的區域，以及這個世界，在久遠的空虛之後， 大聖（指佛陀）才出現。梵天（Brahmā，印度教和佛教中的天神）的宮殿，發出亙古的大光明， 顯現各種瑞應，都分別說明了這些。東方世界， 億百千垓，五百個國土，自然震動。 那裡有大梵天，安住在自己的宮殿里，他的威神功德， 巍巍最上。當時他看到這種瑞應， 隨即來到這裡，憐憫世俗之人。於是用天花， 供養散佈給大仁（指佛陀），都用自己的宮殿，奉獻給世尊。 他們敲鼓奏樂，歌頌佛陀的功德，勸請佛陀開示正道， 令佛陀轉法輪（dharma-cakra-pravartana，指佛陀開始宣講佛法）。這時人中尊（指佛陀），默然接受了他們的請求， 隨即為他們如實地解說經法。南方、西方、 北方世界，上方、下方，四隅的境域， 億千垓的梵天都來了，各自獻上珍寶， 作為供養。又從下方，各個世界的梵天， 普遍也都是這樣，沒有絲毫差異。他們都用自己的宮殿， 奉獻給大聖，讚歎如來，都共同勸請佛陀說法。

【English Translation】 English version He contemplated for ten middle kalpas (kalpa, a Buddhist unit of time, referring to an extremely long period) before attaining perfect enlightenment (samyak-saṃbodhi, referring to complete awakening), becoming the Buddha Mahābhijñā-jñānābhibhū (Buddha's name). Gods and people, numbering in the billions and trillions, all beings rejoiced and leaped for joy. That Buddha originally had sixteen sons, all of whom followed his teachings and spread the Dharma in the human world. Countless people, numbering in the billions and trillions, surrounded him, came before the Dvipādottama (a respectful title for the Buddha). They bowed their heads in reverence, earnestly requesting the teacher and holy one, saying, 'May you expound the scriptures.' The courageous lion (referring to the Buddha), will speak the Dharma that we have not heard, satisfying us and the people of the world. Sixteen desolate regions, and this world, after a long period of emptiness, the Great Sage (referring to the Buddha) finally appeared. The palaces of Brahmā (a deity in Hinduism and Buddhism), emitted an eternal great light, manifesting various auspicious signs, which were all explained separately. The eastern world, billions and trillions, five hundred lands, naturally shook. There was a Great Brahmā, residing in his palace, whose majestic power and merit, were supremely magnificent. At that time, he saw these auspicious signs, and immediately came here, taking pity on the worldly people. Then, with heavenly flowers, he made offerings to the Great Benevolent One (referring to the Buddha), and offered his palaces to the World Honored One. They played drums and music, praised the Buddha's merits, and urged the Buddha to reveal the right path, asking the Buddha to turn the wheel of Dharma (dharma-cakra-pravartana, referring to the Buddha beginning to preach the Dharma). At this time, the Honored One among humans (referring to the Buddha), silently accepted their request, and then explained the scriptures to them truthfully. The southern, western, northern worlds, the upper, lower, and the four corner regions, billions and trillions of Brahmās came, each offering their treasures, as offerings. Also from below, the Brahmās of various worlds, were all the same, without any difference. They all used their palaces, to offer to the Great Sage, praised the Tathagata, and all jointly urged the Buddha to preach the Dharma.

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愿轉法輪，　　光闡心目，　　無數億劫， 　難得值遇，　　惟垂示現，　　往古根力， 　加哀開䦱，　　甘露法門，　　普等法眼， 　分別慧誼，　　宣揚群典，　　若干品類。 　時佛為說，　　遍示四諦，　　一切具解， 　十二因緣。　　為顯無黠，　　令得眼目， 　講說生死，　　憂苦空患。　　一切世間， 　悉從生有，　　當知因是，　　致於終沒。 　如來適說，　　是法欲竟，　　若干種類， 　無央數人，　　八十億垓，　　眾生之儔， 　於時聽者，　　住聲聞乘，　　何況余方， 　立第一地。　　彼時最勝，　　所說經法， 　如江河沙，　　黎庶清凈，　　都盧志於， 　聲聞之行。　　導師聖眾，　　計數若茲， 　一切共算，　　不能稱限。　　眾等品類， 　一一如是，　　皆悉若斯，　　立大上慧。 　於時至尊，　　十六聖子，　　等俱學者， 　齊共同心，　　一切出家，　　咸為沙彌， 　而悉分別，　　佛方等經。　　吾等當成， 　世之明父，　　汝黨如是，　　皆得上慧。 　斯諸眾生，　　悉令如此。 　又如世尊，　　為法之眼，　　最勝至誠， 　見人心本。　　幼少為童，　　常行平等， 　而為眾生，　　說上尊道。　　億百千垓， 　無

【現代漢語翻譯】 現代漢語譯本 愿您轉動法輪（Dharmachakra，佛法的象徵），光明顯耀眾生的心眼，在無數億劫中，難以遇到這樣的機會。唯愿您垂慈示現，憑藉往昔的根基和力量，慈悲地開啟這甘露法門（Amrita Dharma，能使人解脫的教法），普施平等的法眼（Dharma-cakṣus，能洞察真理的智慧），分辨智慧的意義，宣揚各種經典，以及各種不同的品類。 當時佛陀為他們宣說，普遍開示四聖諦（catvāri āryasatyāni，佛教的基本教義），使他們完全理解，以及十二因緣（dvādaśāṅga pratītyasamutpāda，解釋生命輪迴的理論）。爲了顯明無知，使他們獲得智慧的眼目，講述生死輪迴，憂愁痛苦和空虛的禍患。一切世間，都從出生而有，應當知道因為這個原因，導致最終的消亡。 如來（Tathāgata，佛的稱號）剛說完這些法，將要結束時，有各種各樣，無數的人，八十億垓的眾生，當時聽法的人，安住于聲聞乘（Śrāvakayāna，追求自我解脫的修行方式），更何況其他地方，立於第一地（bhūmi，菩薩修行的階段）。那時最殊勝的，所說的經法，如恒河沙數，民眾清凈，都致力於聲聞的修行。 導師（Buddha，佛的稱號）和聖眾，數量如此之多，一切共同計算，也不能稱量其限度。眾生的品類，每一個都像這樣，都像這樣，立於大上智慧。 當時至尊（Bhagavat，佛的稱號），十六位聖子，以及所有共同學習的人，齊心同力，一切都出家，都成為沙彌（Śrāmaṇera，佛教的見習僧侶），並且都分別學習佛的方等經典（Vaipulya Sūtra，大乘佛教經典）。我們應當成為世間的明父，你們這些人也應當這樣，都獲得上等智慧。這些眾生，都應當像這樣。 又如世尊，是佛法的眼睛，最殊勝至誠，洞見人心的根本。年幼時為童子，常行平等，而為眾生，宣說至上的尊貴之道。億百千垓，無數的眾生，都發起了無上正等正覺（anuttarā-samyak-saṃbodhi，最高的覺悟）之心。

【English Translation】 English version May you turn the Dharma wheel (Dharmachakra, a symbol of Buddhist teachings), illuminate the hearts and minds of beings, for countless eons, it is difficult to encounter such an opportunity. May you compassionately manifest, relying on the roots and power of the past, mercifully open this gate of Amrita Dharma (the teachings that lead to liberation), universally bestow the equal Dharma-eye (Dharma-cakṣus, the wisdom to see the truth), discern the meaning of wisdom, proclaim various scriptures, and various categories. At that time, the Buddha spoke to them, universally revealing the Four Noble Truths (catvāri āryasatyāni, the basic teachings of Buddhism), enabling them to fully understand, as well as the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda, the theory explaining the cycle of life). In order to reveal ignorance, to enable them to gain the eyes of wisdom, he spoke of the cycle of birth and death, the sorrows, sufferings, and the emptiness of afflictions. All the world, arises from birth, it should be known that because of this reason, it leads to the final demise. As the Tathāgata (a title of the Buddha) had just finished speaking these teachings, about to conclude, there were various kinds, countless people, eighty billion 'gai' of beings, those who were listening at that time, dwelled in the Śrāvakayāna (the path of self-liberation), let alone other places, established in the first bhūmi (a stage of Bodhisattva practice). At that time, the most excellent, the scriptures that were spoken, were like the sands of the Ganges River, the people were pure, all devoted to the practice of the Śrāvakayāna. The guide (Buddha) and the holy assembly, their numbers were so many, that all together, they could not be measured. The categories of beings, each one was like this, all were like this, established in great supreme wisdom. At that time, the Bhagavat (a title of the Buddha), the sixteen holy sons, and all those who were learning together, with one heart and mind, all left home, all became Śrāmaṇeras (Buddhist novice monks), and all separately studied the Vaipulya Sūtras (Mahayana Buddhist scriptures) of the Buddha. We should become the wise fathers of the world, you all should be like this, all attain supreme wisdom. All these beings, should be like this. Also, like the Bhagavat, is the eye of the Dharma, the most excellent and sincere, seeing the root of the human heart. In his youth, he was a child, always practicing equality, and for the sake of beings, he spoke of the supreme and noble path. Hundreds of millions of 'gai', countless beings, all aroused the mind of anuttarā-samyak-saṃbodhi (supreme enlightenment).

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底譬喻，　　示現因緣，　　尋獲報應。 　分別所興，　　諸通敏慧，　　如諸菩薩， 　所當造行。　　於時大聖，　　為現真諦， 　顯揚宣佈，　　斯《正法華》。　　普雨講說， 　大方等經，　　若干千頌，　　不可思念。 　無能限量，　　如江河沙，　　於時適說， 　斯之經典。　　則入靜室，　　三昧等觀， 　八十四萬，　　劫中澹然。　　世雄尊師， 　定意如斯，　　時諸沙彌，　　覲瞻大聖， 　在於靜室，　　而不出游，　　開化人民， 　無數億千。　　覺了禪定，　　清凈無漏， 　第一始設，　　于大法座，　　宣揚說此， 　仁賢經典，　　于安住教，　　流佈佛化。 　如是比像，　　所造弘廣，　　于江河沙， 　不可稱限，　　億百千數，　　皆聽啟受， 　安住之子，　　一一開導，　　算諸黎庶， 　無能限量。　　於時最勝，　　滅度之後， 　悉得覲于，　　四十億佛。　　彼諸學士， 　適聞斯名，　　便即供養，　　兩足之尊。 　有四事行，　　離垢為貴，　　悉得佛道， 　現在十方。　　斯十六童，　　皆是佛子， 　普在八方，　　敷弘道誼。　　于彼所說， 　及聽受者，　　是諸聲聞，　　悉佛弟子。 　步步各各，　　若干色像，　　今當

【現代漢語翻譯】 現代漢語譯本 以譬喻為基礎，展示因緣，從而尋獲報應。 分別闡述所興起的，各種神通和敏銳的智慧，如同諸位菩薩所應當修行的那樣。 當時，大聖（指佛陀）爲了展現真諦，顯揚並宣說這部《正法華》（指《妙法蓮華經》）。 普遍地講說，大方等經（指大乘經典），其數量有若干千頌，不可思議。 無法計數，如同恒河沙數一般，當時適時地宣說了這部經典。 之後便進入靜室，進入三昧等觀（指禪定），在八十四萬劫中保持寂靜。 世雄尊師（指佛陀）的禪定意念如此，當時諸位沙彌（指小乘出家弟子）瞻仰大聖， 看到他身處靜室，不外出游化，開化了無數億千的人民。 覺悟了禪定，清凈無漏，在最初設立的大法座上，宣揚講述這部仁賢經典。 在安住教法中，流佈佛陀的教化。 如此比喻，所造就的弘大廣闊，如同恒河沙數一般，不可稱量，億百千數的人， 都聽聞並接受教誨，安住于教法中的弟子，一一開導，計算這些民眾，無法計數。 當時，最勝者（指佛陀）滅度之後，他們都得以覲見四十億佛。 那些學士，只要聽到這個名字，便立即供養兩足之尊（指佛陀）。 有四種修行，以離垢為貴，都獲得了佛道，現在遍佈十方。 這十六位童子，都是佛子，普遍在八方，弘揚道義。 對於他們所說的，以及聽受教誨的人，這些聲聞（指小乘弟子），都是佛的弟子。 步步各各，有若干種色像，現在應當

【English Translation】 English version Based on metaphors, showing the causes and conditions, thereby finding retribution. Separately explaining what arises, all kinds of supernatural powers and keen wisdom, just as the Bodhisattvas should practice. At that time, the Great Sage (referring to the Buddha) in order to reveal the true meaning, manifested and proclaimed this 'Saddharma-puṇḍarīka' (referring to the 'Lotus Sutra'). Universally preaching, the Vaipulya Sutras (referring to Mahayana scriptures), the number of which is several thousand verses, inconceivable. Unable to count, like the sands of the Ganges River, at that time, this scripture was appropriately preached. Afterwards, he entered the quiet chamber, entered Samadhi and other contemplations (referring to meditation), and remained silent for eighty-four hundred thousand kalpas. The World Honored One (referring to the Buddha)'s meditative intention was like this, at that time, the Shramanas (referring to Hinayana monastic disciples) gazed upon the Great Sage, Seeing him in the quiet chamber, not going out to teach, enlightening countless billions of people. Awakened to meditation, pure and without outflows, on the first established great Dharma seat, proclaiming and speaking this benevolent and virtuous scripture. In the abiding teachings, spreading the Buddha's teachings. Such a metaphor, what has been created is vast and extensive, like the sands of the Ganges River, immeasurable, hundreds of millions of people, All heard and accepted the teachings, the disciples who abide in the teachings, each one was guided, counting these people, it is impossible to count. At that time, after the most victorious one (referring to the Buddha) passed away, they all were able to meet forty billion Buddhas. Those scholars, as soon as they heard this name, immediately made offerings to the Two-Footed Honored One (referring to the Buddha). There are four practices, with detachment from defilements as the most valued, all have attained Buddhahood, now pervading the ten directions. These sixteen youths are all sons of the Buddha, universally in the eight directions, propagating the principles of the Way. Regarding what they have said, and those who have heard and received the teachings, these Shravakas (referring to Hinayana disciples), are all disciples of the Buddha. Step by step, each with various forms and appearances, now should

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親近， 　發大道意。　　吾身爾時，　　寤不覺者， 　皆令一切，　　鹹得聽受。　　爾諸賢者， 　號聲聞子，　　善權方便，　　示諸人道。 　吾前世時，　　報應如斯，　　應所說法， 　是其因緣。　　假使不忍，　　修尊佛道， 　比丘當知，　　魔所嬈因。　　隨其本性， 　兇弊縱恣，　　志不奉行，　　不樂空慧。 　無數百世，　　渴不值水，　　又當愚騃， 　常處恐懼。　　無數丈夫，　　百千之眾， 　發跡而行，　　欲度曠野。　　又睹曠野， 　殊迥艱難，　　其里計數，　　五百逾旬。 　有一大人，　　賢聖明哲，　　導師開化， 　心無所畏。　　為彼賈人，　　導示徑路， 　曠野懸邈，　　多有艱恐。　　無數億人， 　創礙羸憊，　　各對導師，　　而自訴訟。 　吾等疲弊，　　不能進前，　　徒類今日， 　欲退還歸。　　導師聰明，　　為方便父， 　諄諄宣喻，　　誘誨委曲，　　矜憐闇塞， 　欲棄寶退，　　壞敗本計，　　中路規還。 　吾今寧可，　　設神足力，　　化造立作， 　廣大城郭，　　嚴莊若干，　　億千人民， 　而立房室，　　令微妙好。　　又當復化， 　大江流河，　　苑園浴池，　　華實滋茂， 　臺館殿宇，　　墻垣綺𡣶，

【現代漢語翻譯】 現代漢語譯本 親近（指與佛法親近）， 發起追求無上菩提的心意。 我那時， 對於那些尚未覺悟的人， 都讓他們能夠聽聞和接受佛法。 你們這些賢者， 被稱為聲聞弟子（śrāvaka，聽聞佛陀教誨而得道的弟子）， 善用權巧方便（upāya，為引導眾生而設的方便法門）， 向人們展示修行之道。 我前世的時候， 所受的報應就是這樣， 應該宣說的佛法， 就是這樣的因緣。 假如不能忍受， 修習至尊佛道， 比丘（bhikṣu，出家受戒的男子）應當知道， 這是被魔所擾的原因。 隨順其本性， 兇惡敗壞，放縱自己， 不立志奉行佛法， 不樂於空性的智慧。 無數百世以來， 像口渴的人遇不到水一樣， 又會變得愚癡， 常常處於恐懼之中。 無數的丈夫， 成百上千的人， 出發上路， 想要穿越曠野。 又看到曠野， 特別遙遠艱難， 其中的路程， 超過五百逾旬（yojana，古印度長度單位）。 有一位大人， 賢明聖哲， 作為導師開導教化， 心中毫無畏懼。 為那些商人， 指引道路， 曠野遙遠而險峻， 有很多艱難和恐懼。 無數億人， 因為障礙而疲憊不堪， 各自對著導師， 訴說自己的困境。 我們已經疲憊不堪， 不能繼續前行， 我們這些人今天， 想要退回去。 導師聰明睿智， 像方便的父親一樣， 諄諄教誨， 委婉地勸導， 憐憫那些愚昧無知， 想要放棄寶藏而退卻的人， 破壞了原本的計劃， 想要中途返回。 我現在寧可， 施展神通之力， 變化創造， 廣大的城郭， 莊嚴美好， 有億千人民， 建立房屋， 使其微妙美好。 又應當變化出， 大江河流， 苑囿園林，浴池， 花草樹木茂盛， 樓臺殿宇， 墻壁欄桿華麗精美，

【English Translation】 English version Approaching (referring to approaching the Dharma), Generate the intention for the great path (bodhi). At that time, I, For those who are not yet awakened, Let them all hear and receive the Dharma. You virtuous ones, Are called śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), Skillfully use expedient means (upāya, skillful methods to guide beings), Show people the path of practice. In my past lives, The retribution I received was like this, The Dharma that should be preached, Is due to such causes and conditions. If one cannot endure, Cultivating the supreme Buddha path, Bhikṣus (monks) should know, This is the reason for being disturbed by demons. Following their nature, Being wicked and corrupt, indulging themselves, Not aspiring to practice the Dharma, Not delighting in the wisdom of emptiness. For countless eons, Like a thirsty person not finding water, They will become foolish again, And always be in fear. Countless men, Hundreds and thousands of people, Set out on a journey, Wanting to cross the wilderness. And seeing the wilderness, Especially remote and difficult, The distance within it, Exceeds five hundred yojanas (an ancient Indian unit of length). There was a great man, Wise and sagacious, As a guide, enlightening and teaching, With no fear in his heart. For those merchants, Guiding the way, The wilderness is remote and dangerous, With many difficulties and fears. Countless billions of people, Exhausted by obstacles, Each one to the guide, Complaining about their difficulties. We are exhausted, Unable to move forward, We people today, Want to retreat and return. The guide is wise and intelligent, Like an expedient father, Instructing earnestly, Advising tactfully, Pitying those who are ignorant, Wanting to abandon the treasure and retreat, Destroying the original plan, Wanting to return halfway. I would rather now, Use my supernatural powers, Transform and create, A vast city, Solemn and beautiful, With billions of people, Building houses, Making them subtle and wonderful. And I should also transform, Great rivers and streams, Gardens and parks, bathing ponds, With flourishing flowers and trees, Pavilions and palaces, Walls and railings, ornate and exquisite,

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男女若干， 　巨億百千。　　誘恤勉勵，　　使不恐懼， 　各自僥慶，　　歡喜悅豫。　　今日得至， 　於此大城，　　入市所娛，　　所欲之具。 　心懷忻然，　　如得滅度，　　爾等及吾， 　諸難以除。　　以親親故，　　歡悅所安， 　今日一切，　　恣所施為，　　從己所樂， 　周遍觀採。　　與卿同心，　　故鄭重說， 　悉來聚集，　　聽聞所說。　　吾以神足， 　化作大城。　　吾時觀察，　　枯燥荊棘， 　每懼仁等，　　創楚悔還。　　即設善權， 　化現眾諸，　　且宜精志，　　順路進前。 　佛告比丘，　　吾亦如是，　　見無央數， 　億千眾生，　　患厭勤苦，　　周旋迷惑， 　以方便教，　　而開導之。　　故佛念斯， 　如是利誼，　　厭于佛道，　　不得滅度。 　一切道父，　　而覺了之，　　賢等事辦， 　今得羅漢。　　故勸助立，　　住斯德報， 　偶察諸賢，　　得至羅漢。　　汝等一切， 　皆棄眾苦，　　一切眾會，　　乃演斯法。 　諸佛大聖，　　善權方便，　　講說佛教， 　大仙救護。　　其乘有一，　　未曾有二。 　休息爾等，　　故分別說。　　由是教化， 　此諸比丘，　　當興精進，　　第一英妙。 　諸仁當志，　　一

【現代漢語翻譯】 現代漢語譯本 男女數量眾多，數以億計百千。 我誘導、安撫、勉勵他們，使他們不再恐懼， 讓他們各自心懷僥倖，歡喜愉悅。 今天能夠來到這裡，在這座大城中， 進入市場享受娛樂，獲得想要的東西。 他們心中充滿喜悅，如同獲得解脫（滅度）。 你們和我們一樣，都有難以消除的煩惱。 因為親近的緣故，爲了讓你們歡悅安樂， 今天一切都隨你們的意願，盡情施為， 按照自己的喜好，周遍地觀看和採買。 我和你們同心同德，所以鄭重地告訴你們， 都來這裡聚集，聽聞我所說的話。 我以神通之力，化作這座大城。 我時常觀察到，你們身處枯燥的荊棘之中， 常常擔心你們會受傷痛苦，後悔返回。 因此我設定善巧方便，化現出種種景象， 你們應當專心致志，順著道路向前進發。 佛陀告訴比丘們，我也是這樣， 看到無數億千的眾生，厭倦於勤勞和辛苦， 在輪迴中迷惑不解，我用方便法教導他們， 從而開導他們。 所以佛陀想到這些，如此的利益， 厭倦于佛道，就不能獲得解脫（滅度）。 一切道之父（佛陀），覺悟了這些道理， 賢者們的事情已經辦完，現在已經成為阿羅漢（羅漢）。 所以勸勉你們幫助建立，安住于這種功德果報， 偶爾觀察到賢者們，已經證得阿羅漢（羅漢）果位。 你們一切人，都捨棄了種種痛苦， 在一切集會中，才宣講這個法。 諸佛大聖，善用權巧方便， 講說佛教，大仙救護眾生。 他們所乘的道只有一種，從來沒有第二種。 爲了讓你們休息，所以分別解說。 通過這樣的教化，這些比丘們， 應當興起精進之心，成為第一等英才。 你們應當記住，一

【English Translation】 English version There were numerous men and women, numbering in the hundreds of millions. I induced, soothed, and encouraged them, so that they would no longer be afraid, allowing each of them to feel fortunate, joyful, and delighted. Today they are able to come here, to this great city, to enter the market to enjoy themselves and obtain what they desire. Their hearts are filled with joy, as if they have attained liberation (Nirvana). You and we alike have afflictions that are difficult to eliminate. Because of our close relationship, and to bring you joy and peace, today everything is according to your wishes, do as you please, according to your own preferences, look around and buy as you wish. My heart is one with yours, so I solemnly tell you, come here and gather, and listen to what I have to say. With my divine power, I transformed this into a great city. I often observe that you are in the midst of dry thorns, and I often worry that you will be hurt and regret returning. Therefore, I set up skillful means, manifesting various scenes, you should focus your minds and move forward along the path. The Buddha told the Bhikkhus, I am also like this, seeing countless millions of beings, weary of labor and hardship, wandering in confusion in the cycle of rebirth, I teach them with expedient methods, thereby guiding them. Therefore, the Buddha thought of these, such benefits, being weary of the Buddha's path, they cannot attain liberation (Nirvana). The father of all paths (Buddha), awakened to these principles, the affairs of the wise ones have been completed, and now they have become Arhats (Arahat). Therefore, I encourage you to help establish, and dwell in this merit and reward, occasionally observing that the wise ones have attained the Arhat (Arahat) fruit. All of you have abandoned all suffering, in all gatherings, this Dharma is then proclaimed. The great sages, the Buddhas, skillfully use expedient means, preaching the Buddha's teachings, the great immortals protect beings. The path they ride is only one, there has never been a second. To allow you to rest, therefore, I explain separately. Through such teachings, these Bhikkhus, should arouse the mind of diligence, and become the first-class talents. You should remember, one

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切敏慧，　　菩薩典法， 　無有滅度。　　我常發求，　　成諸通慧， 　得達十方，　　最勝之法。　　顏貌殊妙， 　相三十二，　　當得佛道，　　乃應滅度。 　諸大導師，　　說法如是，　　且令休息， 　自謂滅度。　　適得休息，　　言獲無為， 　緣是之故，　　暢諸通慧。」

正法華經卷第四 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第五

西晉月氏國三藏竺法護譯

授五百弟子決品第八

於是賢者邠耨文陀尼子，聞佛世尊敷闡善權示現方便，授聲聞決當成佛道，追省往古所興立行，又瞻如來諸佛境界，得未曾有歡喜踴躍，無衣食想支體解懌，不能自勝，于大正法或悲或喜，即從坐起稽首佛足，尋發心言：「甚難及也。世尊！未曾有也。安住！如來、至真、等正覺所設方謀甚深甚深，非口所宣，此諸世界有若干品，以無數權隨現慧誼，順化群生分別了法，為此眾人說其本原，方便度脫。世尊聖慧，悉知我等行跡志性之所歸趣，乃復舉喻說古世事及始發意。」時滿愿子稽首佛足卻住一面，歸命世尊，瞻戴光顏目未曾眴。

佛言：「善哉！誠如所云。如來通見一切本際，推其深淺因行授與，如示聲聞卑下小乘，淫怒垢除令得休息，乃

【現代漢語翻譯】 現代漢語譯本 『切敏慧』（具有敏銳智慧的人），是菩薩的典範，他們不會進入『滅度』（涅槃）。我常常發願追求，成就各種神通智慧，能夠通達十方世界，獲得最殊勝的佛法。他們的容貌殊勝美妙，具足三十二種相好，應當成就佛道，然後才進入『滅度』。諸位大導師，說法也是如此，先讓他們休息，自以為已經『滅度』。他們只是暫時得到休息，就說自己獲得了『無為』（無所作為的境界），因此，我才要暢通各種神通智慧。

《正法華經》卷第四 大正藏第 09 冊 No. 0263 《正法華經》

《正法華經》卷第五

西晉月氏國三藏竺法護譯

授五百弟子決品第八

這時，賢者『邠耨文陀尼子』（一位賢者）聽到佛世尊闡述善巧方便的示現，為聲聞弟子授記，將來能夠成就佛道，他回憶起過去所修行的種種，又瞻仰如來諸佛的境界，心中生起前所未有的歡喜踴躍，忘記了衣食，身體感到無比的舒暢，無法抑制自己的激動，對於這偉大的正法，時而悲傷，時而歡喜。他立即從座位上站起來，向佛陀的足部頂禮，然後發心說道：『太難得了！世尊！真是前所未有！安住！如來、至真、等正覺所設的方便謀略真是深奧無比，難以用言語表達。這個世界有各種各樣的眾生，您以無數的權巧方便，隨順眾生的根性，分別解說佛法，為這些眾生講述佛法的本源，方便引導他們解脫。世尊的聖慧，完全知道我們這些人的修行軌跡和心性所歸，還舉出譬喻，講述過去世的事情以及最初發心的緣由。』這時，『滿愿子』（一位弟子）向佛陀的足部頂禮，退到一旁站立，歸命世尊，瞻仰佛陀的光輝容顏，眼睛都不敢眨一下。

佛陀說：『善哉！正如你所說。如來通達一切事物的本源，推究其深淺因緣，然後給予相應的教導。比如，為聲聞弟子示現卑下的小乘法門，讓他們去除淫慾、嗔怒等煩惱，從而得到休息。』

【English Translation】 English version 'Cutemin Hui' (one with sharp wisdom), is the model of a Bodhisattva, they do not enter 'Nirvana' (extinction). I always vow to seek, to achieve all kinds of supernatural wisdom, to be able to reach the ten directions, and obtain the most supreme Dharma. Their appearance is extraordinary and beautiful, possessing thirty-two marks, they should achieve Buddhahood, and then enter 'Nirvana'. The great teachers, when teaching the Dharma, are also like this, first let them rest, thinking they have already entered 'Nirvana'. They only temporarily get rest, and say they have obtained 'Wuwei' (a state of non-action), therefore, I must open up all kinds of supernatural wisdom.

'The Sutra of the Correct Dharma Flower', Volume 4 Taisho Tripitaka Volume 09 No. 0263 'The Sutra of the Correct Dharma Flower'

'The Sutra of the Correct Dharma Flower', Volume 5

Translated by the Tripiṭaka master Zhu Fahu of Yuezhi Kingdom in the Western Jin Dynasty

Chapter 8: Prediction for Five Hundred Disciples

At this time, the worthy 'Bin Nu Wentuo Nizi' (a worthy one), hearing the World Honored One expounding the skillful means of manifestation, giving predictions to the Sravaka disciples that they will achieve Buddhahood in the future, he recalled the various practices he had cultivated in the past, and also gazed upon the realms of the Tathagatas and Buddhas, and in his heart arose unprecedented joy and excitement, forgetting about food and clothing, his body felt extremely comfortable, unable to restrain his excitement, towards this great Correct Dharma, sometimes sad, sometimes happy. He immediately rose from his seat, bowed his head to the Buddha's feet, and then made a vow, saying: 'It is too difficult to obtain! World Honored One! It is truly unprecedented! Abide! The skillful strategies set by the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, are truly profound and immeasurable, difficult to express in words. This world has all kinds of sentient beings, you use countless skillful means, according to the nature of sentient beings, separately explain the Dharma, for these sentient beings, explain the origin of the Dharma, and conveniently guide them to liberation. The World Honored One's holy wisdom, completely knows the path of our practice and where our minds are heading, and also gives parables, tells the stories of past lives and the reasons for the initial aspiration.' At this time, 'Man Yuan Zi' (a disciple) bowed his head to the Buddha's feet, retreated to one side and stood, taking refuge in the World Honored One, gazing at the Buddha's radiant face, not daring to blink his eyes.

The Buddha said: 'Excellent! Just as you said. The Tathagata understands the origin of all things, investigates their depth and causes, and then gives corresponding teachings. For example, for the Sravaka disciples, he shows the inferior Hinayana Dharma, allowing them to remove lust, anger, and other afflictions, thereby obtaining rest.'

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導菩薩無極之慧。猶如昔者有一導師，行慈多哀憐愍貧厄，衣食不充求乞無獲窮無資賄，乃為擊鼓普令國境，誰欲入海采珍寶者。人民皆會，復循令言：『誰不愛身、不嫪父母、不顧妻子者，當共入海采求珍寶。』人民聞令退還者多。又諸貧乞欲規采寶，無衣覆體無資自濟，前卻猶豫不能自決。導師知之悉召告曰：『設欲入海，相給衣糧不使空乏。』諸貧歡喜，即奉教命一時上船。望風舉帆游入大海，不逢大魚不觸山崖，弊鬼羅剎亦不敢嬈，得至龍宮，便從龍王求如意寶。俗人貧厄不自諧活，愿見惠施以救遠近。龍王即與隨所僥愿，若欲得者悉令來取。導師還令，行取者少不取者多。所以者何？心懷恐怯，到龍王所懼沒不還。於時導師告諸賈人，各恣所欲。賈人悉採金銀琉璃、水精虎珀、車𤦲馬瑙，各取滿船，導師嚴敕，還閻浮利。眾人從命歸到本土，家室親里，飲食伎樂車馬乘從，悉來迎逆，共相娛樂七日七夜，乃歸家居，各各相問，得何等寶？少智貧乞但得七寶，導師慧侶獲如意珠。師升高樓手執寶珠，周向四方四隅上下，斯珠之德令雨七寶，尋如所言則雨七寶，普遍其國無所不滿。其餘慧侶分佈諸國，四出周行亦雨七寶。少智貧士乃更呼嗟：『我俱入海恨不值此。』導師告曰：『吾敕令卿，卿不往取。今何所望

？』眾人棄寶更相合會，共還採寶。詣海龍王求如意珠，即悉得之，還閻浮利亦雨七寶。」

佛言：「發無上正真道意欲度一切，譬如導師行入大海；愍諸貧匱令入海者，謂為一切講說經道；望風舉帆入大海者，謂學權智；海三難者，謂空、無想、無愿，海謂生死；得如意珠，謂獲如來無極法身；眾又隨從取如意珠，謂聞菩薩道而發大意得無從生；貧劣下人採取七寶各自滿船，謂得七覺意；還歸鄉里家室迎者，謂十方人來受道教；升樓執珠向八方上下，謂得佛道；度脫十方，謂諸慧士等分至諸國；雨七寶者，謂各詣他方成最正覺；眾貧悔還相命入海，謂諸聲聞聞有一乘無二道也，爾乃更發無上正真道意，后當成佛各有名號。」

於是頌曰：

「比丘當聽，　　解喻說之，　　如有導師， 　愍傷國人，　　多貧匱乏，　　常苦汲汲， 　擊鼓巡令，　　誰欲入海？　　眾人集會， 　更告之曰，　　不惜身命，　　不嫪父母， 　不顧妻子，　　當共入海。　　海中有難， 　無得變悔。　　時諸貧乞，　　亦欲有意， 　恐不自致，　　沉吟不決。　　導師寬恕， 　給其衣食，　　時入大海，　　各求七寶。 　於是導師，　　詣龍王宮，　　並告所領， 　求如意珠。　　等侶受教，　　獲如意

【現代漢語翻譯】 現代漢語譯本 『眾人捨棄各自的寶物，互相聯合起來，共同去採寶。他們前往海龍王那裡求取如意珠（能滿足一切願望的寶珠），立刻就得到了，回到閻浮利（我們所居住的這個世界）時，天空中也降下了七寶。』 佛說：『發起無上正真道意（追求最高真理的決心）想要度化一切眾生，就像導師帶領眾人進入大海一樣；憐憫那些貧困匱乏的人，讓他們進入大海，這指的是為一切眾生講說經道；希望藉助風力揚帆進入大海，指的是學習權智（方便的智慧）；大海中的三種困難，指的是空（無自性）、無想（沒有念頭）、無愿（沒有慾望），大海指的是生死輪迴；得到如意珠，指的是獲得如來無極法身（佛的永恒不變的法身）；眾人又跟隨去取如意珠，指的是聽聞菩薩道而發起大愿，獲得無生之法；貧窮卑微的人各自採得七寶裝滿船，指的是獲得七覺意（七種覺悟的因素）；回到家鄉，家人迎接，指的是十方眾生前來接受佛法教導；登上高樓，手持寶珠向八方上下展示，指的是證得佛道；度脫十方眾生，指的是有智慧的人將佛法傳播到各個國家；天降七寶，指的是各自前往他方世界成就最正覺（最高的覺悟）；那些貧窮的人後悔又互相勸說進入大海，指的是那些聲聞（聽聞佛法而修行的人）聽到只有一乘（唯一的成佛之道）而沒有其他道路，然後才再次發起無上正真道意，將來會成佛，各有自己的名號。』 於是，用偈頌說道： 『比丘們應當聽，我用比喻來解釋，就像有一位導師，憐憫傷感他的國民，大多貧窮匱乏，常常辛苦勞碌，擊鼓巡邏宣告，誰想進入大海？眾人猶豫不決，又告訴他們說，不要吝惜自己的生命，不要留戀父母，不要顧及妻子兒女，應當一起進入大海。海中有危險，不要後悔。當時那些貧窮的乞丐，也想有意願，恐怕自己不能到達，猶豫不決。導師寬恕他們，供給他們衣食，這時他們進入大海，各自尋求七寶。於是導師，前往龍王宮殿，並告訴他所帶領的人，請求如意珠。同伴們接受教誨，獲得瞭如意珠。』

【English Translation】 English version 'The people abandoned their treasures and gathered together, jointly going to collect treasures. They went to the Sea Dragon King to ask for the wish-fulfilling pearl (a pearl that grants all wishes), and they immediately obtained it. When they returned to Jambudvipa (the world we live in), seven treasures also rained down from the sky.' The Buddha said, 'Those who generate the intention for the unsurpassed, true, and right path (the determination to pursue the highest truth) and wish to liberate all beings are like a guide leading people into the sea; having compassion for those who are poor and destitute, and leading them into the sea, refers to explaining the scriptures and the path to all beings; hoping to use the wind to raise the sails and enter the sea, refers to learning expedient wisdom (skillful means); the three difficulties in the sea, refer to emptiness (no self-nature), no thought (no mental activity), and no desire (no craving), the sea refers to the cycle of birth and death; obtaining the wish-fulfilling pearl, refers to attaining the Tathagata's limitless Dharma body (the eternal and unchanging body of the Buddha); the people then follow to obtain the wish-fulfilling pearl, refers to hearing the Bodhisattva path and generating great vows, obtaining the Dharma of no birth; the poor and lowly people each collect seven treasures and fill their ships, refers to obtaining the seven factors of enlightenment (seven aspects of awakening); returning to their hometowns, with their families welcoming them, refers to beings from the ten directions coming to receive the teachings of the Dharma; ascending to a high building, holding the pearl and showing it in the eight directions, above and below, refers to attaining Buddhahood; liberating beings in the ten directions, refers to wise people spreading the Dharma to various countries; the rain of seven treasures, refers to each going to other worlds to achieve the most perfect enlightenment (the highest awakening); those poor people who regret and persuade each other to enter the sea, refers to those Sravakas (those who practice by hearing the Dharma) hearing that there is only one vehicle (the only path to Buddhahood) and no other paths, and then generating the intention for the unsurpassed, true, and right path again, and in the future they will become Buddhas, each with their own names.' Then, he spoke in verses: 'Monks, you should listen, I will explain with a metaphor, like there is a guide, who has compassion for his people, who are mostly poor and destitute, often working hard, beating the drum and patrolling to announce, who wants to enter the sea? The people hesitate, and then he tells them, do not be stingy with your lives, do not be attached to your parents, do not care about your wives and children, you should enter the sea together. There are dangers in the sea, do not regret it. At that time, those poor beggars, also want to have the intention, but are afraid that they cannot reach it, and hesitate. The guide forgives them, provides them with food and clothing, and then they enter the sea, each seeking seven treasures. Then the guide, goes to the Dragon King's palace, and tells him about the people he leads, asking for the wish-fulfilling pearl. The companions receive the teachings, and obtain the wish-fulfilling pearl.'

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珠， 　還歸鄉里，　　大小悉迎。　　於時導師， 　升高樓上，　　向於八方，　　遍雨珍寶。 　朋黨分行，　　在於異國，　　亦雨七寶， 　莫不蒙恩。　　采七寶者，　　乃自悔恨， 　俱行入海，　　怨不值是。　　導師告曰， 　前相敕令，　　自不肯取，　　是若等過， 　何所怨責。　　即還入海，　　求如意珠， 　尋則得之，　　發意菩薩，　　得正真道。 　畏厭生死，　　便隨聲聞，　　奉行空事， 　無想無愿，　　得度三界，　　至泥洹門。 　見佛世尊，　　降魔官屬，　　至於無上， 　正真之道。　　開化一切，　　出萬億音， 　十方群生，　　莫不受教。　　天龍鬼神， 　皆來稽首，　　發菩薩意，　　至無從生。 　或為聲聞，　　斷三垢毒，　　睹見十方， 　無所掛礙。　　諸羅漢等，　　乃自咎悔， 　俱行學道，　　何為得斯？　　坐起行步， 　懊惱自責，　　如來然後，　　現於三乘， 　善權方便，　　隨順誘導，　　道無有二， 　況乃三乎！　　諸聲聞等，　　爾乃踴躍， 　其心㸌如，　　云除日出。　　佛皆授決， 　當至大道，　　國土處所，　　各有名號。」

佛告諸比丘：「寧見聲聞滿愿子乎！于比丘眾為法都講，光揚咨嗟諸佛

【現代漢語翻譯】 現代漢語譯本 寶珠， 回到了故鄉， 無論老少都出來迎接。 這時導師， 登上高樓， 面向八方， 普降珍寶。 同伴們分散開來， 在不同的國家， 也降下七寶， 沒有誰不蒙受恩惠。 那些採集七寶的人， 反而感到後悔， 一起進入大海， 抱怨沒有得到如意寶珠。 導師告訴他們說， 『之前已經命令過你們， 是你們自己不肯拿取， 這是你們的過錯， 有什麼可抱怨的呢？』 他們就又回到海里， 尋找如意寶珠， 很快就得到了。 發菩薩心的人， 得到了真正的大道。 那些畏懼厭惡生死的人， 就跟隨聲聞乘， 奉行空無之事， 無所思無所愿， 得以度脫三界， 到達涅槃之門。 他們看見佛世尊， 降伏魔眾， 達到了無上， 真正的大道。 開化一切眾生， 發出萬億種聲音， 十方眾生， 沒有誰不受教化。 天龍鬼神， 都來頂禮， 發菩薩心， 達到無生之境。 有些人成為聲聞， 斷除三垢毒， 看到十方世界， 沒有任何障礙。 各位羅漢等， 都感到後悔， 一起去學習佛道， 『為什麼會得到這樣的結果呢？』 他們坐著、站著、行走， 都懊惱自責。 如來然後， 示現三乘之法， 用善巧方便， 隨順引導， 道本無二， 何況有三呢！ 各位聲聞等， 這才歡喜踴躍， 他們的心豁然開朗， 如同雲散日出。 佛都為他們授記， 將來會到達大道， 國土和處所， 各有各的名號。

佛告訴各位比丘：『你們難道沒有看到聲聞乘的滿愿子嗎？在比丘眾中為法都講，光揚讚歎諸佛』

【English Translation】 English version The pearl, Returned to the hometown, Young and old all came to welcome it. At that time, the guide, Ascended the high tower, Facing the eight directions, Scattered precious jewels everywhere. The companions dispersed, In different countries, Also rained down seven treasures, None were not blessed. Those who collected the seven treasures, Instead felt regret, Together entered the sea, Complaining that they did not obtain the wish-fulfilling pearl. The guide told them, 'Previously, I had already commanded you, It was you yourselves who were unwilling to take them, This is your fault, What is there to complain about?' Then they returned to the sea, Seeking the wish-fulfilling pearl, And soon obtained it. Those who developed the Bodhi mind, Obtained the true Great Path. Those who feared and loathed birth and death, Then followed the Sravaka vehicle, Practicing emptiness, Without thought or desire, Were able to transcend the three realms, And reach the gate of Nirvana. They saw the Buddha, the World Honored One, Subduing the demons, And attaining the unsurpassed, The true Great Path. Enlightening all beings, Emitting billions of sounds, Beings in the ten directions, None were not taught. Gods, dragons, and spirits, All came to bow, Developing the Bodhi mind, Reaching the state of no birth. Some became Sravakas, Cutting off the three poisons, Seeing the ten directions, Without any hindrance. The Arhats and others, All felt regret, Together went to learn the Buddha's path, 'Why did we obtain such a result?' Whether sitting, standing, or walking, They were all remorseful and self-reproachful. The Tathagata then, Manifested the three vehicles, Using skillful means, Guiding them accordingly, The path is originally not two, How could there be three! The Sravakas and others, Then rejoiced and were elated, Their minds were enlightened, Like the sun emerging from the clouds. The Buddha then gave them predictions, That they would reach the Great Path, The lands and places, Each with their own names.

The Buddha told the Bhikkhus: 'Have you not seen the Sravaka's wish-fulfilling son? Among the Bhikkhu assembly, he expounds the Dharma, glorifying and praising all the Buddhas.'

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之德，敷陳正典精進勸助，聞佛說法諷受奉宣，散示未聞而無懈廢，闡弘誼趣解暢槃結，應答四部不以厭惓，顯諸梵行悉令歡喜。舍除如來，菩薩大士辯才質疑，未曾有如滿愿子者。于比丘眾，所取云何？其滿愿子，豈獨為吾作聲聞乘而受法典也。勿造斯觀，曾已歷侍九十億佛，從諸世尊啟受正要，所在眾會常為法講，宣散經誼分別空慧，志無所著。若說經時無有猶豫，靡不通達未常弊礙，普恒盡心諸佛世尊菩薩神通，畢其形壽令修梵行，于聲聞眾信意想之，以斯善權利益救濟，于無央數億百千垓群生之類，開化無量阿僧祇人，令發無上正真道意，其所游至皆為黎庶，顯暢大道令得佛住。一切所修，常為己身凈諸佛土，所行如應開化眾生，于諸正覺普現供侍。今于吾世為尊法講，每受正典論議難及。賢劫之中興顯千佛，又當供養將來世尊，亦皆為尊法之都講，常為無量無極品類，光益訓誼，勸化一切無限蒸民，令發無上正真道意，具足滿進菩薩道行，卻無數劫當成為佛，號法照曜如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，當於此土而為大聖。爾時江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、丘墟溪谷、荊棘礫石，重閣精舍周匝普滿，而用七寶，猶如諸天宮殿麗妙

【現代漢語翻譯】 現代漢語譯本：他的德行，在於宣揚正法經典，精進勸勉幫助他人，聽聞佛陀說法，誦讀受持並廣為宣講，向未曾聽聞的人闡釋佛法而從不懈怠，闡明佛法的意義和趣味，解開疑惑，應答四眾弟子而不感到厭倦，彰顯各種清凈的修行，使所有人都感到歡喜。在捨棄如來之後，菩薩大士們辯才質疑，沒有像滿愿子這樣的人。在比丘眾中，他所取得的成就如何呢？難道滿愿子僅僅是爲了我而作為聲聞乘的弟子接受佛法嗎？不要這樣看待。他曾經侍奉過九十億佛，從諸位世尊那裡接受了正法要義，在所有集會中都經常講法，宣講經義，分別闡釋空性智慧，心無所執著。當他講經時，沒有絲毫猶豫，無不通達，從未有任何障礙，他普遍盡心盡力地運用諸佛世尊和菩薩的神通，終其一生修持清凈的修行，在聲聞眾中，他以這樣的善巧方便利益救濟，對於無數億百千垓的眾生，開化無量阿僧祇的人，使他們發起無上正真道的心意。他所到之處，都為百姓闡明大道，使他們能夠安住于佛法。他所做的一切修行，都是爲了凈化自己的佛土，他所做的一切都符合開化眾生的需要，在諸佛面前普遍地供養侍奉。如今在我的時代，他作為尊貴的講法者，每次接受正法經典，論議都無人能及。在賢劫之中，將有千佛興起，他又將供養未來的世尊，也都會作為尊貴的講法者，經常為無量無極的眾生，光大佛法，勸化一切無量的民眾，使他們發起無上正真道的心意，圓滿菩薩道行。在無數劫之後，他將成佛，號為法照曜如來（Tathagata，如來）、至真（Arhat，應供）、等正覺（Samyaksambuddha，正等覺）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、道法御（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人師），將在這個國土成為大聖。那時，恒河沙數的三千大千世界將成為一個佛土，以七寶為地，地面平坦如手掌，沒有山陵、丘墟、溪谷、荊棘和礫石，重重樓閣精舍周匝遍滿，都用七寶裝飾，如同諸天宮殿一樣華麗美妙。 English version: His virtue lies in expounding the correct Dharma scriptures, diligently encouraging and assisting others, listening to the Buddha's teachings, reciting, upholding, and widely proclaiming them, explaining the Dharma to those who have not heard it without any懈怠 (xie dai, laziness), clarifying the meaning and interest of the Dharma, resolving doubts, answering the four assemblies without feeling weary, manifesting various pure practices, and making everyone happy. After the Tathagata's departure, among the Bodhisattvas and great beings who debated and questioned, there was no one like Purna (滿愿子, Man yuan zi). Among the Bhikshu (比丘, Biqiu) assembly, what achievements has he attained? Is it that Purna only received the Dharma as a Shravaka (聲聞, Shengwen) disciple for my sake? Do not view it this way. He has served ninety billion Buddhas, received the essence of the correct Dharma from all the World Honored Ones, and has always lectured on the Dharma in all gatherings, expounding the meaning of the scriptures, and separately explaining the wisdom of emptiness, with a mind free from attachments. When he lectures on the scriptures, he has no hesitation, is always thorough, and has never encountered any obstacles. He universally and wholeheartedly uses the supernatural powers of all the Buddhas and Bodhisattvas, and throughout his life, he cultivates pure practices. Among the Shravaka assembly, he uses such skillful means to benefit and save countless billions of hundreds of thousands of beings, enlightening immeasurable Asankhyeya (阿僧祇, Asengqi) people, and causing them to generate the intention for the unsurpassed, correct, and true path. Wherever he goes, he explains the great path to the people, enabling them to abide in the Dharma. All the practices he undertakes are for the purpose of purifying his own Buddha land. All that he does is in accordance with the needs of enlightening beings, and he universally makes offerings and serves all the Buddhas. Now, in my era, he is a venerable Dharma lecturer. Each time he receives the correct Dharma scriptures, his arguments are unmatched. During the Bhadrakalpa (賢劫, Xianjie), there will be a thousand Buddhas arising, and he will also make offerings to the future World Honored Ones. He will also be a venerable Dharma lecturer, constantly for immeasurable and limitless beings, glorifying the Dharma, encouraging and transforming all immeasurable people, causing them to generate the intention for the unsurpassed, correct, and true path, and fulfilling the Bodhisattva path. After countless kalpas, he will become a Buddha, named Dharmaprabha Tathagata (法照曜如來, Fazhaoyao Rulai), Arhat (至真, Zhizhen), Samyaksambuddha (等正覺, Dengzhengjue), Vidyacharana-sampanna (明行成為, Mingxingchengwei), Sugata (善逝, Shanshi), Lokavid (世間解, Shijianjie), Anuttara (無上士, Wushangshi), Purushadamyasarathi (道法御, Daofayu), and Shasta devamanushyanam (天人師, Tianrenshi), and will become a great sage in this land. At that time, the three thousand great thousand worlds, as numerous as the sands of the Ganges River, will become one Buddha land, with the ground made of seven treasures, as flat as the palm of a hand, without mountains, hills, valleys, thorns, or gravel. Multi-storied pavilions and exquisite residences will be completely filled, all decorated with seven treasures, as magnificent and beautiful as the palaces of the heavens.

【English Translation】 His virtue lies in expounding the correct Dharma scriptures, diligently encouraging and assisting others, listening to the Buddha's teachings, reciting, upholding, and widely proclaiming them, explaining the Dharma to those who have not heard it without any laziness, clarifying the meaning and interest of the Dharma, resolving doubts, answering the four assemblies without feeling weary, manifesting various pure practices, and making everyone happy. After the Tathagata's departure, among the Bodhisattvas and great beings who debated and questioned, there was no one like Purna. Among the Bhikshu assembly, what achievements has he attained? Is it that Purna only received the Dharma as a Shravaka disciple for my sake? Do not view it this way. He has served ninety billion Buddhas, received the essence of the correct Dharma from all the World Honored Ones, and has always lectured on the Dharma in all gatherings, expounding the meaning of the scriptures, and separately explaining the wisdom of emptiness, with a mind free from attachments. When he lectures on the scriptures, he has no hesitation, is always thorough, and has never encountered any obstacles. He universally and wholeheartedly uses the supernatural powers of all the Buddhas and Bodhisattvas, and throughout his life, he cultivates pure practices. Among the Shravaka assembly, he uses such skillful means to benefit and save countless billions of hundreds of thousands of beings, enlightening immeasurable Asankhyeya people, and causing them to generate the intention for the unsurpassed, correct, and true path. Wherever he goes, he explains the great path to the people, enabling them to abide in the Dharma. All the practices he undertakes are for the purpose of purifying his own Buddha land. All that he does is in accordance with the needs of enlightening beings, and he universally makes offerings and serves all the Buddhas. Now, in my era, he is a venerable Dharma lecturer. Each time he receives the correct Dharma scriptures, his arguments are unmatched. During the Bhadrakalpa, there will be a thousand Buddhas arising, and he will also make offerings to the future World Honored Ones. He will also be a venerable Dharma lecturer, constantly for immeasurable and limitless beings, glorifying the Dharma, encouraging and transforming all immeasurable people, causing them to generate the intention for the unsurpassed, correct, and true path, and fulfilling the Bodhisattva path. After countless kalpas, he will become a Buddha, named Dharmaprabha Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, and Shasta devamanushyanam, and will become a great sage in this land. At that time, the three thousand great thousand worlds, as numerous as the sands of the Ganges River, will become one Buddha land, with the ground made of seven treasures, as flat as the palm of a hand, without mountains, hills, valleys, thorns, or gravel. Multi-storied pavilions and exquisite residences will be completely filled, all decorated with seven treasures, as magnificent and beautiful as the palaces of the heavens.

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遙相瞻見，天上視世間，世間得見天上，天人世人往來交接。其土無有九十六種、六十二見憍慢羅網。一切化生不由女人，凈修梵行各有威德，以大神足飛行虛空，常志精進所作備具智慧普達，紫磨金容三十二表，大人之相。是時人民常有二食，一曰法食，二曰樂禪悅豫，是為二食。有無央數億百千垓諸菩薩眾，悉得神通周旋分別墳籍誼理。其聲聞等皆逮聖行，行八脫門威曜方便，名德奇雅得度無極。劫名寶明，世界曰善凈，佛壽無量劫。滅度之後法住甚久，起七寶塔遍是世界，十方諸佛皆共歌嘆斯土功德。」佛說如是，欲重解義，即而頌曰：

「諸比丘聽，　　於此誼旨。　　如吾所語， 　諸天世人，　　行權方便，　　究竟善學， 　若當遵崇，　　修佛道行。　　此諸眾生， 　脆劣懈廢，　　故當演說，　　微妙寂靜， 　示現聲聞，　　緣覺之乘，　　而常住立， 　菩薩大道。　　善權方便，　　若干億千， 　以用開化，　　無數菩薩，　　斯聲聞眾。 　故復說言，　　上尊佛道，　　甚為難獲。 　億數群生，　　被蒙淳化，　　已得修學， 　如是之行。　　下劣懈廢，　　恣尚慢墮， 　而當漸漬，　　皆成佛道。　　身口及心， 　常遵所行，　　如是聲聞，　　力勢薄少， 　畏厭一

【現代漢語翻譯】 現代漢語譯本 遙遠地相互瞻望，天界能看到世間，世間也能看到天界，天人和世人往來交接。那個世界沒有九十六種外道、六十二種邪見所形成的驕慢羅網。一切眾生都是化生，不是由女人所生，他們清凈地修行梵行，各自具有威德，以大神足在虛空中飛行，常志於精進，所作所為都具備智慧，普遍通達，身體呈現紫磨金色，具有三十二種大丈夫相。那時的人民常有兩種食物，一是法食，二是禪悅的快樂，這就是兩種食物。有無數億百千垓的菩薩眾，都獲得了神通，周遊各處，分辨經書的義理。那些聲聞弟子都達到了聖人的境界，修行八解脫門，威德光明，方便善巧，名聲美好，得到無上的解脫。那個劫名為寶明（珍寶光明），世界名為善凈（美好清凈），佛的壽命是無量劫。佛滅度之後，佛法住世非常久遠，會建立七寶塔遍佈整個世界，十方諸佛都共同歌頌這個世界的功德。」佛說完這些，爲了再次解釋其中的含義，就用偈頌說道： 『各位比丘聽著，關於這個道理。就像我所說的，天人和世人，施行權巧方便，最終都能善於學習，如果能夠遵從，修行佛道。這些眾生，如果脆弱懈怠，所以應當演說，微妙寂靜的法門，示現聲聞乘和緣覺乘，而常住于菩薩的大道。善用權巧方便，用若干億千種方法，來開化無數的菩薩，以及這些聲聞眾。所以又說，至高無上的佛道，是非常難以獲得的。億萬的眾生，被純正的教化所矇蔽，已經得到了修行，像這樣的修行。那些下劣懈怠，放縱驕慢墮落的眾生，也應當逐漸被薰染，最終都能成就佛道。身口意三業，常常遵循所修行的，像這樣的聲聞，力量和勢力薄弱，畏懼厭倦一乘的教法。』

【English Translation】 English version Looking at each other from afar, the heavens can see the world, and the world can see the heavens, with gods and humans interacting. That land has no nets of arrogance formed by the ninety-six kinds of heretical views or the sixty-two kinds of wrong views. All beings are born by transformation, not from women. They purely cultivate Brahma conduct, each possessing majestic virtue, flying in the void with great spiritual powers, always striving diligently, their actions equipped with wisdom, universally understanding, their bodies of purple-gold color, possessing the thirty-two marks of a great man. At that time, the people always have two kinds of food: one is the food of Dharma, and the other is the joy of meditative bliss; these are the two kinds of food. There are countless billions of Bodhisattvas, all of whom have attained spiritual powers, traveling everywhere, distinguishing the meanings of scriptures. Those Śrāvakas (hearers) have all attained the state of saints, practicing the eight liberations, with majestic light, skillful means, and wonderful reputations, attaining boundless liberation. The kalpa (eon) is named Baoming (Precious Light), the world is called Shanjing (Good Purity), and the Buddha's lifespan is immeasurable kalpas. After the Buddha's Parinirvana, the Dharma will remain for a very long time, and seven-jeweled pagodas will be built throughout the world. Buddhas of the ten directions will all praise the merits of this land.」 After the Buddha spoke these words, to further explain the meaning, he then spoke in verses: 『Listen, O Bhikṣus, to this meaning. As I have said, gods and humans, practicing skillful means, will ultimately be good at learning. If they can follow and cultivate the path of the Buddha, these beings, if they are weak and lazy, should be taught the subtle and tranquil Dharma, showing the vehicles of Śrāvakas and Pratyekabuddhas, while always abiding in the great path of the Bodhisattvas. Using skillful means, with countless billions of methods, to enlighten countless Bodhisattvas, as well as these Śrāvakas. Therefore, it is said that the supreme Buddha path is very difficult to attain. Billions of beings, covered by pure teachings, have already attained cultivation, like this kind of practice. Those who are inferior, lazy, and indulge in arrogance and falling, should also gradually be influenced, and ultimately all can achieve Buddhahood. Their body, speech, and mind, always follow what they practice. Such Śrāvakas, with weak strength and power, fear and are weary of the one vehicle teaching.』

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切，　　終始之患，　　而復嚴治， 　凈己佛土。　　或復示現，　　己在愛慾， 　怒害瞋恚，　　及闇癡冥。　　睹諸眾生， 　迷惑邪見，　　壞裂蠲除，　　疑網弊結。 　吾聲聞眾，　　行亦如是，　　應時隨宜， 　化此萌類，　　以權方便，　　發起一切， 　悉為眾人，　　順而廣說。　　告諸比丘， 　我聲聞備，　　所行具足，　　于億千佛， 　以欲救護。　　斯佛正法，　　覺了禪思， 　而求于度，　　所在自處。　　為尊弟子， 　博聞多智，　　講法勇猛，　　當悅眾生， 　心不厭倦，　　而興佛事，　　建立於道， 　獲大神通，　　安住普達，　　具足導利， 　則是燈明。　　察知眾生，　　常見根原， 　為說經典，　　使至清凈。　　誘導群萌， 　億百千垓，　　分別宣示，　　尊上正法。 　處此大乘，　　無上正真，　　自見國土， 　英妙清凈。　　將來之世，　　億百千佛， 　應時供侍，　　奉敬如是。　　恒當將護， 　于尊正法，　　又復嚴凈，　　己之佛土。 　講說經典，　　億百千垓，　　善權方便， 　常遵勇猛。　　當復開化，　　無數眾生， 　悉在道慧，　　無有諸漏。　　彼每事敬， 　諸大聖雄，　　常當執持，　　此佛尊法。

【現代漢語翻譯】 現代漢語譯本 斷絕了生死輪迴的憂患，然後再次嚴格治理，凈化自己的佛土。 有時也會示現，自己身處愛慾之中，或者表現出憤怒、憎恨、嗔恚，以及愚昧無知的黑暗。 看到眾生，迷惑于邪見，破除、消除他們的疑網和弊端。 我的聲聞弟子們，修行也應如此，應時應機，教化這些剛萌芽的眾生。 用權巧方便，發起一切，都是爲了眾人，順應他們的根性而廣泛宣說。 告訴各位比丘，我的聲聞弟子們，所修行的都已具足，在億千佛的面前，都以慈悲心救護眾生。 領悟佛陀的正法，覺悟禪定之思，從而求得解脫，在任何地方都能安住自在。 作為尊貴的弟子，博學多聞，智慧深廣，講法時勇猛精進，應當使眾生喜悅，內心不感到厭倦，從而興盛佛事，建立於菩提大道。 獲得大神通，安住于普遍通達的境界，具備引導利益眾生的能力，這樣才是真正的燈明。 觀察瞭解眾生的常見和根源，為他們宣說經典，使他們達到清凈的境界。 引導眾生，億百千垓，分別宣說，尊貴的正法。 處於這大乘，無上正真的境界，自己所見的國土，美好清凈。 在未來的世間，億百千佛，應時供養侍奉，恭敬如是。 應當恒常守護，這尊貴的正法，並且再次莊嚴清凈，自己的佛土。 講說經典，億百千垓，善用權巧方便，常常遵循勇猛精進。 應當再次開化，無數的眾生，使他們都處於道慧之中，沒有諸漏。 他們每件事都恭敬，諸位大聖雄，常常應當執持，這佛陀的尊貴之法。

【English Translation】 English version Cutting off the suffering of beginning and end, and then strictly governing again, purifying one's own Buddha land. Sometimes they may manifest themselves as being in the midst of desire, or showing anger, hatred, and resentment, as well as the darkness of ignorance. Seeing sentient beings, confused by wrong views, breaking apart and eliminating their nets of doubt and harmful attachments. My Shravaka (hearer) disciples, their practice should also be like this, responding to the time and circumstances, teaching these newly sprouting beings. Using skillful means, initiating everything, all for the sake of the people, speaking widely in accordance with their capacities. Tell all the Bhikshus (monks), my Shravaka disciples, their practices are complete, in front of billions of Buddhas, they all protect sentient beings with compassion. Understanding the Buddha's Dharma, awakening to the thoughts of meditation, thereby seeking liberation, being able to abide freely anywhere. As honored disciples, learned and wise, courageous and diligent in teaching the Dharma, they should make sentient beings happy, not feeling weary in their hearts, thereby flourishing the Buddha's work, establishing themselves on the path to enlightenment. Attaining great supernatural powers, abiding in the state of universal understanding, possessing the ability to guide and benefit sentient beings, this is the true lamp of wisdom. Observing and understanding the common views and roots of sentient beings, speaking the scriptures for them, enabling them to reach a state of purity. Guiding sentient beings, billions upon billions, separately proclaiming, the honored and true Dharma. Being in this Mahayana (Great Vehicle), the supreme and true state, the land one sees is beautiful and pure. In the future world, billions upon billions of Buddhas, should be served and honored in due time, with such respect. They should always protect, this honored and true Dharma, and again adorn and purify, their own Buddha land. Speaking the scriptures, billions upon billions, skillfully using expedient means, always following courage and diligence. They should again enlighten, countless sentient beings, enabling them all to be in the wisdom of the path, without any outflows. They are respectful in everything, to all the great sages, they should always uphold, this honored Dharma of the Buddha.

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當得佛道，　　自在導師，　　名法光曜， 　照聞十方。　　其佛國土，　　最尊快樂， 　七寶之地，　　普悉清凈。　　時劫當名， 　為寶之明，　　世界號曰，　　善凈嚴飾。 　無數億千，　　諸菩薩眾，　　如是等類， 　得大神通。　　時佛世界，　　眾所嗟嘆， 　神通恢大，　　善妙清凈。　　又諸聲聞， 　億千之數，　　皆為大聖，　　賢猛之眾。 　神足極上，　　行八脫門，　　分別解散， 　靡不開達。　　其佛國土，　　一切眾生， 　皆行清凈，　　常修梵行，　　具足辯慧， 　眾德無乏，　　庶人賢興，　　盛殷甚多。 　諸賢人等，　　人民繁熾，　　但樂經典， 　余無所慕。　　其土亦無，　　女人之眾， 　無有惡趣，　　勤苦之患。　　紫磨金色， 　自然在身，　　三十二相，　　而自莊嚴。 　而佛國土，　　無衣食想，　　在所欲得， 　當說於斯。」

爾時千二百由己行者，各心念言：「怪未曾有莫不喜踴。世尊加哀余皆得決，必愍余等使蒙其例。」

於是世尊，知諸聲聞心之所念，告賢者大迦葉：「今應真眾千二百人，現在目下除阿難、羅云，又是聲聞知本際等，當供養六十二億佛，過斯數已，五百弟子皆當作佛，號普光如來、至真、等

【現代漢語翻譯】 現代漢語譯本 當他成就佛道時，將成為自在的導師，他的名號是法光曜（Dharma-prabhāsa），他的光芒將照耀十方世界。 他的佛國是最尊貴和快樂的，土地由七寶構成，完全清凈。 那個時代將被稱為寶之明（Ratna-prabhāsa），世界則被稱為善凈嚴飾（Subha-vyūha）。 無數億千的菩薩眾，都具有這樣的大神通。 那時，佛的世界，受到眾生的讚歎，神通廣大，美好而清凈。 還有億千數量的聲聞（Śrāvaka），他們都是大聖賢，勇猛之輩。 他們的神足通達到極致，修行八解脫門（Aṣṭa-vimokṣa），能夠分別解析，沒有不通達的。 那個佛國的一切眾生，都奉行清凈的修行，常修梵行（Brahmacarya），具備辯才和智慧，各種功德圓滿無缺。 賢人輩出，人民繁榮昌盛，他們只喜愛經典，沒有其他追求。 那個國土也沒有女眾，沒有惡趣和勤苦的憂患。 他們身上自然呈現紫磨金色，具有三十二相（Dvātriṃśadvara-lakṣaṇa），以此來莊嚴自身。 在那個佛國，沒有對衣食的執著，想要什麼就能得到，這些都應該在這裡說明。 那時，一千二百位修行者，各自心中想道：『真是前所未有，無不歡喜雀躍。世尊慈悲，其餘的人都得到了決斷，必定也會憐憫我們，讓我們也得到這樣的待遇。』 於是，世尊知道這些聲聞心中所想，告訴賢者大迦葉（Mahākāśyapa）：『現在這些一千二百位應真（Arhat）弟子，除了阿難（Ānanda）和羅云（Rāhula），以及其他知道本際的聲聞，他們將供養六十二億佛。過了這個數目之後，五百弟子都將成佛，號為普光如來（Samanta-prabha-tathāgata）、至真、等正覺。』

【English Translation】 English version When he attains Buddhahood, he will become a self-existent guide, his name will be Dharma-prabhāsa (法光曜), and his light will illuminate the ten directions. His Buddha-land will be the most honored and joyful, the land will be made of seven treasures, and it will be completely pure. That era will be called Ratna-prabhāsa (寶之明), and the world will be called Subha-vyūha (善凈嚴飾). Countless billions of Bodhisattvas will possess such great supernatural powers. At that time, the Buddha's world will be praised by all beings, with vast supernatural powers, wonderful and pure. There will also be billions of Śrāvakas (聲聞), all of whom will be great sages and valiant beings. Their supernatural powers will reach the extreme, they will practice the eight liberations (Aṣṭa-vimokṣa), they will be able to analyze and understand, and there will be nothing they do not comprehend. All beings in that Buddha-land will practice pure conduct, always cultivating Brahmacarya (梵行), possessing eloquence and wisdom, and all virtues will be complete and without lack. Sages will emerge, and the people will be prosperous and flourishing. They will only love the scriptures and have no other desires. That land will also have no women, no evil realms, and no suffering from hardship. Their bodies will naturally be the color of purple-gold, possessing the thirty-two marks (Dvātriṃśadvara-lakṣaṇa), with which they will adorn themselves. In that Buddha-land, there will be no attachment to clothing or food, and whatever they desire will be obtained. These things should be explained here. At that time, the twelve hundred practitioners each thought in their hearts: 'This is unprecedented, and we cannot help but rejoice. The World-Honored One is compassionate, and the others have all received their resolutions. Surely, he will also have compassion on us and allow us to receive the same treatment.' Then, the World-Honored One, knowing what these Śrāvakas were thinking, said to the venerable Mahākāśyapa (大迦葉): 'These twelve hundred Arhat (應真) disciples, except for Ānanda (阿難) and Rāhula (羅云), and other Śrāvakas who know the fundamental nature, will make offerings to sixty-two billion Buddhas. After that number has passed, five hundred disciples will all become Buddhas, named Samanta-prabha-tathāgata (普光如來), the Perfectly Enlightened One.'

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正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。優為迦葉、像迦葉、江迦葉、海迦葉、黑曜、優陀、阿難律、離越、劫賓㝹、薄拘盧、淳㝹善等，五百羅漢，皆當逮成無上正真道，為最正覺，悉同一號。」於是世尊而嘆頌曰：

「佛尊弟子，　　姓曰本際，　　當成如來， 　世之導師。　　將來之世，　　無央數劫， 　當化眾庶，　　無數億千，　　得為最勝， 　號曰普光。　　彼佛國土，　　名曰清凈。 　當來之世，　　無央數劫，　　常見諸佛， 　不可計量。　　光音神足，　　大力明父， 　音聲暢聞，　　十方世界。　　億千眾生， 　周匝圍繞，　　唯但講說，　　尊上佛道。 　諸菩薩等，　　常修正行，　　所乘端嚴， 　尊妙宮殿。　　所遊行處，　　無所想念， 　得聽受法，　　于兩足尊。　　常往周旋， 　他方佛國，　　諸佛大聖，　　如是比像。 　已復供養，　　廣普至尊，　　心中欣然， 　多所悅可。　　其諸國土，　　皆一等類， 　眾大聖雄，　　無有異名。　　人中之上， 　悉號普光，　　如是儔類，　　精進力行。 　安住之壽，　　極長難限，　　劫數具足， 　六萬二千。　　滅度之後，　　正法當住， 　聖所遺典，　　存

【現代漢語翻譯】 現代漢語譯本 『正覺』（Samyak-saṃbodhi，完全的覺悟）、『明行成為』（Vidya-carana-sampanna，明智和行為的完美）、『善逝』（Sugata，善於逝去）、『世間解』（Lokavid，瞭解世間）、『無上士』（Anuttara，無與倫比的人）、『道法御』（Purusa-damya-sarathi，調御丈夫）、『天人師』（Sasta deva-manusyanam，天人和人類的導師），是為佛（Buddha，覺悟者）、『眾祐』（Bhagavat，世尊）。優為迦葉（Uruvilva-Kasyapa）、像迦葉（Nadi-Kasyapa）、江迦葉（Gaya-Kasyapa）、海迦葉、黑曜、優陀、阿難律、離越、劫賓㝹、薄拘盧、淳㝹善等，五百羅漢，都將證得無上正真之道，成為最正覺，都將擁有同一個名號。』於是世尊以偈頌讚嘆道： 『佛陀的弟子，姓氏為本際，將成就如來，成為世間的導師。在未來的無量數劫中，將教化眾生，無數億千，得成為最殊勝者，名號為普光。彼佛的國土，名為清凈。在未來的無量數劫中，將常見諸佛，不可計量。光音神足，大力明父，音聲暢聞，十方世界。億千眾生，周匝圍繞，唯獨講說，尊上佛道。諸菩薩等，常修正行，所乘端嚴，尊妙宮殿。所處之處，無所想念，得聽受法，于兩足尊。常往周旋，他方佛國，諸佛大聖，如是比像。已復供養，廣普至尊，心中欣然，多所悅可。其諸國土，皆一等類，眾大聖雄，無有異名。人中之上，悉號普光，如是儔類，精進力行。安住的壽命，極其長久難以限量，劫數具足，六萬二千。滅度之後，正法當住，聖人所遺的經典，存留。』

【English Translation】 English version 'Perfect Enlightenment' (Samyak-saṃbodhi), 'Accomplished in Knowledge and Conduct' (Vidya-carana-sampanna), 'Well-Gone' (Sugata), 'Knower of the World' (Lokavid), 'Unsurpassed One' (Anuttara), 'Tamer of Men' (Purusa-damya-sarathi), 'Teacher of Gods and Humans' (Sasta deva-manusyanam), are the Buddha (Buddha, the Awakened One), 'Blessed One' (Bhagavat). Uruvilva-Kasyapa, Nadi-Kasyapa, Gaya-Kasyapa, Sea Kasyapa, Black Obsidian, Udai, Ananda, Li Yue, Kapiṇḍa, Bakula, Chun Tan Shan, and others, five hundred Arhats, will all attain the unsurpassed true path, become the most perfectly enlightened, and all will have the same name.' Then the World Honored One praised with a verse: 'The Buddha's disciples, whose surname is Benji, will become Tathagatas, the guides of the world. In the immeasurable kalpas of the future, they will teach sentient beings, countless billions and thousands, and become the most supreme, named Universal Light. The Buddha's land is called Pure. In the immeasurable kalpas of the future, they will often see all Buddhas, beyond measure. With light and sound, divine powers, great strength and wisdom, their voices will be heard throughout the ten directions. Billions of sentient beings will surround them, only speaking of the supreme Buddha's path. All Bodhisattvas will constantly practice right conduct, riding on dignified and magnificent, noble palaces. Wherever they are, they will have no thoughts, and will receive the Dharma from the Two-Footed Honored One. They will often travel to other Buddha lands, and the great sages of all Buddhas will be like this. They will have already made offerings to the universally honored one, and their hearts will be joyful and pleased. All their lands will be of the same kind, and all the great heroes will have no different names. The most supreme among humans will all be called Universal Light, and such companions will diligently practice. Their lifespan will be extremely long and immeasurable, and the kalpas will be complete, sixty-two thousand. After their extinction, the true Dharma will remain, and the scriptures left by the sages will be preserved.'

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劫三倍。　　又以像法， 　當覆住立，　　過於正法，　　轉復三倍。 　假使正法，　　滅盡之後，　　男女眾多， 　遭大苦患。　　是諸最勝，　　大聖倫等， 　名號普光，　　大士之上。　　具足當爲， 　五百導師，　　各各悉等，　　皆成佛道。 　其名普聞，　　十方佛土，　　神足大力， 　及其境界，　　正法功德，　　正類如是。 　悉當遵修，　　宣此雅典，　　一切所得， 　皆當若茲，　　現於天上，　　及在世間。 　如我往古，　　施於清凈，　　廣普光明， 　人中之上。　　所建立行，　　悉耐從已， 　各已受決，　　多所愍哀。　　無央數事， 　成一平等，　　如佛今者，　　於世正真。 　尊故興發，　　為迦葉說，　　卿當念持， 　五百佛名。　　諸聲聞眾，　　及餘一切， 　是故弟子，　　猶得自在。」

爾時五百無著，目見耳聞如來授決，歡喜踴躍往詣佛所，自投于地稽首作禮，悔過自責：「鄙之徒等每憶前者，自謂已得泥洹滅度，無有巧便，不能識練了別正歸，棄背明哲志疲厭想，今乃得逮如來之慧，當成正覺。唯然世尊，譬如士夫入慈室藏，以明月珠置於結中，醉酒臥寐不自唯省，寤忘明珠不知所在，起之他國無有資用，饑乏求食計窮無獲，思

【現代漢語翻譯】 現代漢語譯本 像法時期將持續正法時期的三倍。 又以像法時期，將再次住立，超過正法時期，再增加三倍。 假設正法滅盡之後，男女眾多，遭受巨大的苦難。 這些最殊勝的，大聖倫（指聖賢）等，名號普光（指佛的光明），在大士（指菩薩）之上。 他們將具足成為五百位導師，各自都平等，都將成就佛道。 他們的名聲將傳遍十方佛土，擁有神通和強大的力量，以及他們的境界，正法的功德，正道就是這樣。 他們都將遵循修行，宣揚這些經典，一切所得，都將如此，顯現在天上，以及在世間。 如同我過去，施予清凈，廣普光明，人中之上（指佛）。 所建立的修行，都將遵循，各自都已接受授記，多所憐憫。 無數的事情，成就一個平等，如同佛現在這樣，在世間真實。 因為尊敬的緣故而興起，為迦葉（佛陀的弟子）說，你應當念持，五百佛的名號。 諸位聲聞（指聽聞佛法而修行的人）大眾，以及其他一切，因此弟子，仍然能夠自在。

那時，五百位無著（指沒有執著的人），親眼見到、親耳聽到如來授記，歡喜踴躍地前往佛陀所在之處，自己投身於地，稽首作禮，懺悔自責：『我們這些鄙陋之徒，常常回憶過去，自認為已經得到涅槃（指解脫）滅度，沒有方便的智慧，不能識別和分辨正確的歸宿，拋棄了明智的志向，感到疲憊厭倦，現在才得到如來的智慧，應當成就正覺（指成佛）。』 『唯愿世尊，譬如一個士夫進入珍寶庫，將明月珠放在衣結中，醉酒睡著了，自己沒有省察，醒來后忘記了明珠在哪裡，到了其他國家，沒有資用，飢餓求食，計窮無獲，思念著明珠。』

【English Translation】 English version The Dharma-resemblance period will last three times as long as the True Dharma period. Moreover, the Dharma-resemblance period will again stand, exceeding the True Dharma period, and then increase three times. Suppose after the True Dharma has perished, many men and women will suffer great hardships. These most excellent ones, the great sages (referring to the saints), whose names are Universal Light (referring to the Buddha's light), are above the great Bodhisattvas (referring to Bodhisattvas). They will be fully qualified to become five hundred teachers, each equal, and all will attain Buddhahood. Their names will be heard throughout the ten directions of the Buddha lands, possessing supernatural powers and great strength, as well as their realms, the merits of the True Dharma, and the true path is like this. They will all follow the practice, proclaim these scriptures, and all that is attained will be like this, appearing in the heavens and in the world. Just as I in the past, bestowed purity, universal light, the best among men (referring to the Buddha). The practices established will all be followed, each having received predictions, with much compassion. Countless matters will achieve equality, just as the Buddha is now, true in the world. Because of respect, it arises, speaking to Kasyapa (a disciple of the Buddha), you should remember and uphold the names of the five hundred Buddhas. All the Sravakas (referring to those who hear and practice the Dharma), and all others, therefore, disciples, can still be free.

At that time, the five hundred non-attached ones, having seen and heard the Tathagata's prediction, joyfully went to where the Buddha was, prostrated themselves on the ground, bowed in reverence, and repented, blaming themselves: 'We, these lowly ones, often recall the past, thinking we had already attained Nirvana (referring to liberation) and extinction, without skillful wisdom, unable to recognize and distinguish the correct destination, abandoning wise aspirations, feeling weary and tired, and now we have attained the Tathagata's wisdom, and should attain perfect enlightenment (referring to Buddhahood).' 'May it be so, World Honored One, it is like a man entering a treasure house, placing a bright moon pearl in his knot, getting drunk and falling asleep, not being aware of it, waking up and forgetting where the pearl is, going to other countries without resources, hungry and seeking food, at his wit's end, thinking of the pearl.'

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設方計周旋往反，乃得供膳心懷悅豫。於時乃念前寢室藏，明珠繫結將無墮彼？馳還求索，尋即往見慈室長者。慈室長者而謂之曰：『卿何以故而自勞煩？行求飯食思想不息。子欲知乎？爾時吾身嚴整衣服，遊行采毅敬利所誼，行至於此見明月珠，繫於子結，今珠在體，豈不省耶？以何因緣來至吾計，設何方便而盡力行。子今求財寶所以難致者，以不自察可否之事，且便疾去以明珠寶，持詣大龍而貿易之，由得諸寶所有之藏恣意所施。』昔者世尊本始造行，為菩薩時發諸通惠，我等不解亦不覺了，於今悉住羅漢之地，而謂滅度。處險難業常如虛乏，今日如此乃能志願于諸通慧，當以斯法開化餘人，以如來慧分別道意。比丘爾等，勿以此誼謂泥洹也。卿諸賢者，又當親殖眾德之本。昔者如來以權方便開導若等，今亦如是重說經法，若之徒類自取滅度。今者世尊，授以無上正真道決。」於是五百聲聞知本際等，而嘆頌曰：

「我等聞斯，　　乃知前失，　　已得受決， 　是上佛道。　　稽首世尊，　　無量明日， 　唯愍講斯，　　所演光耀。　　猶如愚冥， 　不能分別，　　所以一一，　　而獲滅度。 　今日歡然，　　安住所化，　　志願廣普， 　諸通慧事。　　如有一子，　　行來求索， 　即時游入，　

【現代漢語翻譯】 現代漢語譯本 他於是想方設法，周旋往復，才得到食物，心中感到非常高興。這時，他忽然想起之前在寢室裡藏著一顆明珠，用繩子繫著，會不會掉在那裡了呢？他趕緊跑回去尋找，很快就去見了慈室長者（一位德高望重的長者）。慈室長者對他說：『你為什麼這樣勞累自己？爲了求取食物而奔波不停。你想知道原因嗎？那時，我整理好衣物，以恭敬的態度，做著應該做的事情，走到這裡時，看見一顆明月珠，繫在你的繩結上。現在明珠就在你身上，難道你沒有察覺嗎？你因為什麼原因來到我這裡，又用什麼方法盡力而爲？你現在求取財寶之所以難以得到，是因為你沒有反省自己是否適合做這件事。你還是快點拿著這顆明珠，去和大龍（指龍王）交易，這樣就能得到各種寶藏，可以隨意施捨。』過去，世尊（釋迦牟尼佛）最初修行時，作為菩薩（指追求覺悟的修行者）就發起了各種神通智慧，我們當時不理解，也沒有覺察到，現在都安住在羅漢（指已證得阿羅漢果位的修行者）的境界，卻認為這就是涅槃（指解脫生死輪迴的境界）。我們身處險難的業報中，常常感到空虛匱乏，今天才能夠發願追求各種神通智慧，應當用這種方法來開化其他人，用如來的智慧來分辨道義。比丘們（指佛教出家修行者），你們不要把這種境界認為是涅槃。你們這些賢者，還應當親身培植各種功德的根本。過去，如來（指佛陀）用權巧方便來開導你們，現在也像這樣重新宣說經法，而你們這些弟子卻自取滅度。現在，世尊授予我們無上正真道（指最高的覺悟之道）的決斷。」於是，五百聲聞（指聽聞佛陀教誨而修行的人）明白了本來的意義，讚歎歌頌道： 『我們聽聞這些，才知道以前的過失，已經得到授記，這是最高的佛道。我們向世尊頂禮，您是無量的光明，唯愿您憐憫我們，宣講這些，所演說的光輝，我們就像愚昧的盲人，不能分辨，所以一個個，都認為獲得了涅槃。今天我們歡喜，安住在所教化的地方，發願廣求，各種神通智慧的事情。就像有一個孩子，到處尋求，立刻進入，'

【English Translation】 English version He then devised various plans, going back and forth, and finally obtained food, feeling very happy in his heart. At that time, he suddenly remembered that he had hidden a bright pearl in his bedroom, tied with a string. Could it have fallen there? He quickly rushed back to search for it and soon went to see the elder Cishi (a respected elder). The elder Cishi said to him, 'Why do you trouble yourself so much? You are constantly running around seeking food. Do you want to know the reason? At that time, I tidied my clothes, with a respectful attitude, doing what should be done. When I walked here, I saw a bright moon pearl tied to your knot. Now the pearl is on you, haven't you noticed it? For what reason did you come to me, and what methods did you use to do your best? The reason why it is difficult for you to obtain treasures now is because you have not reflected on whether you are suitable to do this. You should quickly take this pearl and trade it with the Great Dragon (referring to the Dragon King), so that you can obtain all kinds of treasures and give them away as you please.' In the past, when the World Honored One (Shakyamuni Buddha) first practiced, as a Bodhisattva (referring to a practitioner seeking enlightenment), he initiated various supernatural powers and wisdom. We did not understand or perceive them at that time. Now we all dwell in the realm of Arhats (referring to practitioners who have attained the Arhat fruit), but we think this is Nirvana (referring to the state of liberation from the cycle of birth and death). We are in the midst of difficult karmic retributions, often feeling empty and lacking. Today, we are able to vow to pursue various supernatural powers and wisdom. We should use this method to enlighten others, and use the wisdom of the Tathagata (referring to the Buddha) to distinguish the meaning of the path. Bhikkhus (referring to Buddhist monks), you should not think that this state is Nirvana. You virtuous ones, you should also personally cultivate the roots of various merits. In the past, the Tathagata (referring to the Buddha) used skillful means to guide you. Now, he is also re-explaining the scriptures in this way, but you disciples are taking your own path to extinction. Now, the World Honored One is granting us the decision of the unsurpassed true path (referring to the highest path of enlightenment).' Then, the five hundred Sravakas (referring to those who practice by listening to the Buddha's teachings) understood the original meaning and praised in verse: 'Having heard this, we now know our past mistakes, we have already received the prediction, this is the highest path of the Buddha. We bow to the World Honored One, you are immeasurable light, we only wish you to have compassion on us, to explain these, the radiance you expound, we are like ignorant blind people, unable to distinguish, so one by one, we thought we had attained Nirvana. Today we are joyful, dwelling in the place we are taught, vowing to seek widely, the matters of various supernatural powers and wisdom. Just like a child, who goes around seeking, immediately enters,'

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于慈室堂。　　于彼睹見， 　多財富者，　　於時富士，　　廣設飲食。 　其人一寐，　　而不飲食，　　明月珠寶， 　而繫在結。　　因此臥寐，　　從寐而起， 　坐慈藏室，　　而歡喜悅。　　彼愚騃子， 　而越利誼，　　尋時起去，　　遠行入城， 　求服飲食，　　甚不能獲，　　行索供膳， 　財自系活，　　從人得食，　　謂獲無為。 　明珠約結，　　而自念言，　　今此珍寶， 　為在不乎？　　續在佩身，　　求不知處。 　故復睹見，　　慈室長者，　　所可施與， 　丈夫之事。　　即為示說，　　善哉快言， 　暢現妙寶，　　教化令度。　　其人適見， 　第一安隱，　　蒙寶之恩，　　獲致於斯。 　有無極財，　　藏滿豐盈，　　又以五欲， 　而自娛樂。　　如是世尊，　　說譬若茲， 　吾等前世，　　俱發志願。　　非是如來， 　之所興為，　　于往古時，　　長夜精進。 　世尊我等，　　下劣心弊，　　不能覺了， 　如來教化。　　心無志願，　　不肯進前， 　而以泥洹，　　歡喜自慶。　　如佛聖教， 　所覺開度，　　如是計之，　　無得滅度。 　人中之上，　　愍發慧誼，　　乃為滅度， 　第一無為。　　此結明珠，　　離垢上珍， 　今日

【現代漢語翻譯】 現代漢語譯本 在慈愛的房間里，他看見一位富有的長者，當時正準備著豐盛的飲食。 那人睡了一覺，沒有吃東西，明月般的珠寶被繫在衣服的結上。 他因此睡著了，醒來后，坐在慈愛的房間里，感到歡喜快樂。 那個愚蠢的孩子，卻錯過了利益，隨即起身離開，遠行入城，去尋找食物和飲料，卻很難得到。 他到處乞討食物，卻不知財富就係在自己身上，從別人那裡得到食物，就以為自己獲得了無上的成就。 他想著自己身上繫著的明珠，自言自語道：『現在這珍寶還在嗎？』 他繼續佩戴著它，卻不知道它在哪裡。 因此，他又看見了慈愛的長者，他所能給予的，是大丈夫的事業。 長者就為他開示，說：『太好了，說得真快！』，展示了奇妙的珍寶，教化他，使他得度。 那人這才看見，第一安穩，蒙受了寶珠的恩惠，才獲得了這一切。 他擁有無盡的財富，倉庫里堆滿了豐盈的財物，又用五欲來娛樂自己。 世尊，您說的譬喻就像這樣，我們前世都發過誓願。 這不是如來所興起的，在過去很久的時候，我們長夜精進。 世尊，我們心性下劣，不能覺悟如來的教化。 心中沒有志愿，不肯向前，卻以涅槃為樂，自以為慶幸。 如佛陀的聖教所覺悟開導的，像這樣認為，就不能得到滅度。 人中之上的您，憐憫我們，發起了智慧的教義，才為我們開示了滅度，這第一無為的境界。 這繫著的明珠，是離垢的無上珍寶，今天

【English Translation】 English version In the chamber of loving-kindness, he saw a wealthy elder, who at that time was preparing abundant food and drink. That person slept, without eating, and a jewel like the bright moon was tied in a knot on his clothing. Thus he fell asleep, and upon waking, sat in the chamber of loving-kindness, feeling joyful and happy. That foolish child, however, missed the benefit, and immediately got up and left, traveling far into the city, seeking food and drink, but found it difficult to obtain. He begged for food everywhere, unaware that wealth was tied to his own person, and upon receiving food from others, thought he had attained the ultimate achievement. Thinking about the bright pearl tied to his body, he said to himself, 『Is this treasure still here?』 He continued to wear it, yet did not know where it was. Therefore, he again saw the elder of loving-kindness, who could bestow the deeds of a great man. The elder then revealed it to him, saying, 『Excellent, how quickly you speak!』, displaying the wondrous treasure, teaching and liberating him. Only then did that person see, the first peace, receiving the grace of the jewel, and thus obtaining all of this. He possessed endless wealth, with storehouses filled to overflowing, and also indulged himself with the five desires. World Honored One, the parable you spoke is like this, we all made vows in our past lives. This was not initiated by the Tathagata, in the very distant past, we were diligent through the long night. World Honored One, our minds are inferior and flawed, unable to awaken to the Tathagata's teachings. Without aspiration in our hearts, unwilling to move forward, we take joy in Nirvana, congratulating ourselves. As awakened and guided by the Buddha's holy teachings, thinking like this, one cannot attain liberation. You, the supreme among humans, out of compassion, initiated the teachings of wisdom, and only then revealed to us liberation, this first state of non-action. This tied pearl, is the supreme treasure free from defilement, today

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我等，　　所聞無限。　　因從化導， 　普顯怡懌，　　各各逮得，　　別授殊決。」

正法華經授阿難羅云決品第九

於是賢者阿難自念言：「我寧可蒙受決例乎？」心念此已發願乙密，即從坐起稽首佛足。賢者羅云，復前自投世尊足下，俱共白言：「唯為我等演甘露味，大聖是父靡不明徹，無歸得歸、無救得救、無護得護，于諸天、人阿須倫，興立莊嚴若干種變。阿難、羅云，則是佛子亦是侍者，持聖法藏，惟愿世尊，孚令我等所愿具足，授無上正真。」又餘聲聞合二千人，與塵勞俱，皆從坐起，偏袒右肩一心叉手，瞻戴尊顏我等逮見。

佛告阿難：「汝于來世，當得作佛，號海持覺娛樂神通如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，先當供養六十二億佛，恭順奉侍，執持正法將護經典，然後究竟成最正覺。於是開化二十百千江河沙等天人，使發無上正真道意。其佛國土清凈無瑕，地紺琉璃，豎諸幢幡，自然莊嚴世界平正，無沙礫石、山陵溪谷，地皆柔軟如天綩綖，劫名柔和，無有雷震。時佛壽命不可計數億百千垓，無可為喻難得崖底，諸弟子眾受道教者，不可計會億百千垓無能限量。阿難成佛為大聖時，所以名曰海持覺娛樂神通，其土人民多

【現代漢語翻譯】 現代漢語譯本 我們所聽聞的佛法是無限的。因為佛陀的教化引導，普遍顯現出歡喜，我們各自都得到了不同的殊勝決斷。

《正法華經·授阿難羅云決品第九》

這時，賢者阿難心中想：『我難道也能蒙受佛陀的授記嗎？』心中這樣想著，便暗自發願，隨即從座位上起身，頂禮佛足。賢者羅云也來到佛前，跪伏在世尊腳下，一同說道：『唯愿世尊為我們演說甘露妙法，大聖是我們的父親，無所不知，無所不曉，使無依者有依，無救者得救，無護者得護。您在諸天、人、阿修羅中，興立種種莊嚴變化。阿難和羅云，既是佛子，也是侍者，持守著聖法寶藏，唯愿世尊，使我們所愿圓滿，授予我們無上正真之道。』另外還有兩千位聲聞，都與塵勞煩惱相伴，他們也都從座位上起身，袒露右肩，一心合掌，瞻仰著佛陀的尊顏，我們都渴望得到佛陀的授記。

佛陀告訴阿難：『你在未來世，應當成佛，號為海持覺娛樂神通如來（海持覺娛樂神通如來：佛的稱號，意為持有大海般智慧，覺悟並使眾生喜悅，具有神通的佛陀）、至真（至真：佛的十號之一，意為真實不虛）、等正覺（等正覺：佛的十號之一，意為平等覺悟一切真理）、明行成為（明行成為：佛的十號之一，意為智慧和行為都圓滿成就）、善逝（善逝：佛的十號之一，意為善於逝往涅槃）、世間解（世間解：佛的十號之一，意爲了解世間一切事理）、無上士（無上士：佛的十號之一，意為無與倫比的導師）、道法御（道法御：佛的十號之一，意為引導眾生走向正道的導師）、天人師（天人師：佛的十號之一，意為天人和人類的導師）、為佛、眾祐（眾祐：佛的十號之一，意為眾生的庇護者）。你將先供養六十二億佛，恭敬順從地侍奉他們，執持正法，守護經典，然後最終成就最正覺。那時，你將開化二十百千恒河沙數的天人，使他們發起無上正真道心。你的佛國清凈無瑕，地面是紺琉璃，豎立著各種幢幡，自然莊嚴，世界平坦，沒有沙礫、山陵、溪谷，地面都柔軟如天上的綩綖（綩綖：一種柔軟的絲織品），劫名為柔和，沒有雷震。那時，佛的壽命不可計數，億百千垓，無法比喻，難以測度，諸弟子眾接受教誨的人，不可計數，億百千垓，無法窮盡。阿難成佛為大聖時，之所以名為海持覺娛樂神通，是因為其國土人民多

【English Translation】 English version We have heard immeasurable teachings. Through your guidance and transformation, universal joy has been revealed, and each of us has attained distinct and special resolutions.

The Ninth Chapter, 'The Prediction of Ananda and Rahula,' of the Saddharma Pundarika Sutra

Then, the venerable Ananda thought to himself, 'Could I possibly receive a prediction as well?' Having this thought, he made a secret vow and rose from his seat, bowing at the Buddha's feet. The venerable Rahula also came forward and prostrated himself at the World Honored One's feet, and together they said, 'We beseech the World Honored One to expound the nectar of the Dharma for us. The Great Sage is our father, all-knowing and all-seeing, providing refuge for the refuge-less, salvation for the unsaved, and protection for the unprotected. Among gods, humans, and asuras, you establish various magnificent transformations. Ananda and Rahula are both disciples and attendants of the Buddha, holding the treasury of the sacred Dharma. We beseech the World Honored One to fulfill our wishes and grant us the unsurpassed, true, and correct path.' Furthermore, two thousand other shravakas, still with worldly defilements, also rose from their seats, baring their right shoulders, and with single-mindedness, they placed their palms together, gazing upon the Buddha's noble countenance, all of us longing to receive the prediction.

The Buddha said to Ananda, 'In the future, you shall become a Buddha, named the Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, Ocean-Holder-Awakening-Joy-Supernatural-Power (Ocean-Holder-Awakening-Joy-Supernatural-Power: A title of the Buddha, meaning a Buddha who holds wisdom like the ocean, awakens and delights beings, and possesses supernatural powers). You will first make offerings to sixty-two billion Buddhas, respectfully serving them, upholding the true Dharma, and protecting the scriptures. Then, you will ultimately attain the most perfect enlightenment. At that time, you will convert twenty hundred thousand Ganges River sands of gods and humans, causing them to generate the unsurpassed, true, and correct aspiration for enlightenment. Your Buddha-land will be pure and flawless, with a ground of dark blue lapis lazuli, adorned with various banners and flags, naturally magnificent. The world will be flat, without gravel, mountains, or valleys. The ground will be as soft as heavenly silk. The kalpa will be named Gentle, and there will be no thunder. At that time, the Buddha's lifespan will be immeasurable, countless billions of nayutas, beyond comparison and difficult to fathom. The assembly of disciples who receive the teachings will be countless, billions of nayutas, without end. When Ananda becomes a Buddha, the reason for the name Ocean-Holder-Awakening-Joy-Supernatural-Power is that the people of his land are

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神變周旋。如來滅度后法住過倍，像法存立復倍正法。十方無量江河沙等億百千佛，悉當嘆頌彼佛功德。」於時世尊，而讚歎頌曰：

「今佛頒宣，　　諸比丘眾，　　仁者阿難， 　總持吾法，　　于當來世，　　成為最勝， 　供養諸佛，　　六十二億，　　名曰海持， 　覺乘神通。　　於此博聞，　　彼成大道， 　其土清凈，　　顯現微妙，　　自然跱立， 　無數幢幡。　　諸菩薩眾，　　如江河沙， 　皆是如來，　　之所建發。　　悉如最勝， 　無極神足，　　其德名聞，　　流遍十方。 　欲計壽命，　　無量難限，　　教化世間， 　多所愍傷。　　假使其佛，　　滅度之後， 　正法當住，　　過倍其數。　　像法存立， 　轉復過倍，　　最勝宣發，　　教化若茲。 　又此眾生，　　如江河沙，　　興報應心， 　立以佛道。」

爾時新發意八萬菩薩，各自念言：「怪未曾聞古來未有，吾等焉用菩薩誼為？諸聲聞類頑嚚之儔，乃復授決當獲大道。何因若茲？」

世尊即知其心所念，便告之曰：「諸族姓子及比丘聽，佛法平等。族姓子，這發無上正真道意，前于超空如來、至真、等正覺所，而現在博聽眾經，常修精進，來至吾所欲建慇勤。由是緣故，速得無上正真道成最正

【現代漢語翻譯】 現代漢語譯本 『神變周旋』（指佛陀以神通力變化周遊）。如來（指佛陀）滅度后，正法住世的時間將是之前的兩倍，像法（指類似於正法的教法）存續的時間又是正法的兩倍。十方無量如恒河沙數般的億百千佛，都將讚歎頌揚那位佛的功德。」這時，世尊（指釋迦牟尼佛）以偈頌讚嘆道： 『今日佛陀宣說，諸位比丘眾，仁者阿難，你將總持我的教法，在未來的世間，成為最殊勝的，供養六十二億諸佛，名號為海持（指阿難未來成佛的佛號），覺悟並擁有神通。在此廣博聞法，他將成就大道，他的國土清凈，顯現微妙，自然而立，無數的寶幢幡蓋。諸菩薩眾，如恒河沙數，都是如來所啓發教化的。他們都如最殊勝者一般，擁有無極的神足通，他們的德行名聲，流傳遍佈十方。想要計算他的壽命，無量難以限定，教化世間，多所憐憫傷痛。假使那位佛，滅度之後，正法當住世的時間，將是之前的兩倍。像法存續的時間，又將是正法的兩倍，最殊勝的教法宣揚，教化就是如此。而且此處的眾生，如恒河沙數，都將興起報應之心，立志于佛道。』 當時，新發菩提心的八萬菩薩，各自心中想道：『這真是前所未聞，古來未有的事情，我們又何必以菩薩的身份自居呢？那些聲聞乘（指小乘佛教）的頑固之輩，竟然也被授記將來會獲得大道。這是什麼原因呢？』 世尊立刻知道他們心中的想法，便告訴他們說：『諸位善男子、善女人以及比丘們，請聽，佛法是平等的。善男子，這位發無上正真道心的人，先前在超空如來、至真、等正覺（指佛的稱號）那裡，現在廣博聽聞眾經，常常精進修行，來到我這裡想要慇勤求法。因為這個緣故，他將迅速獲得無上正真道，成就最正覺。』

【English Translation】 English version 'Supernatural transformations and travels.' After the Tathagata (referring to the Buddha) passes into Nirvana, the Dharma will remain twice as long as before, and the semblance Dharma (referring to teachings similar to the true Dharma) will last twice as long as the true Dharma. Countless Buddhas, as many as the sands of the Ganges River, will all praise and extol the merits of that Buddha.」 At that time, the World Honored One (referring to Shakyamuni Buddha) praised in verse: 『Today the Buddha proclaims, O monks, the venerable Ananda, you will uphold my teachings, and in the future world, you will become the most excellent, making offerings to sixty-two billion Buddhas, with the name 'Ocean Holder' (referring to Ananda's future Buddha name), awakened and possessing supernatural powers. Having widely heard the Dharma here, he will achieve the Great Path, his land will be pure, manifesting wonderfully, naturally established, with countless banners and canopies. The Bodhisattvas, as numerous as the sands of the Ganges River, are all those who have been inspired and taught by the Tathagata. They are all like the most excellent ones, possessing limitless divine powers, their virtuous reputation spreading throughout the ten directions. If one were to calculate his lifespan, it would be immeasurable and difficult to limit, teaching the world, with much compassion and pity. If that Buddha, after passing into Nirvana, the true Dharma will remain twice as long as before. The semblance Dharma will last twice as long as the true Dharma, the most excellent teachings proclaimed, the teachings are thus. Moreover, the beings here, as numerous as the sands of the Ganges River, will all arise with a mind of retribution, aspiring to the Buddha Path.』 At that time, eighty thousand newly aspiring Bodhisattvas each thought in their hearts: 『This is truly unprecedented, something never heard of before. Why should we identify ourselves as Bodhisattvas? Those stubborn individuals of the Sravaka Vehicle (referring to Hinayana Buddhism) are actually being predicted to attain the Great Path in the future. What is the reason for this?』 The World Honored One immediately knew their thoughts and told them: 『O noble sons and daughters, and monks, listen, the Buddha Dharma is equal. O noble son, this one who has generated the mind for the unsurpassed, true, and right path, previously at the place of the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One (referring to the titles of the Buddha), now widely hears the scriptures, constantly practices diligently, and comes to me desiring to diligently seek the Dharma. Because of this reason, he will quickly attain the unsurpassed, true, and right path, achieving the most perfect enlightenment.』

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覺。仁賢阿難，為佛世尊奉持法藏，修菩薩行，出家之緣意履雅愿，以諸族姓子用相托付。」

爾時阿難自親從佛，聞已無量空無之誼，當得成佛授國土決，聞本行愿歡喜悅豫，尋即憶念無央數億百千之垓諸正覺典。又觀本行所履之跡前後劫數。即嘆頌曰：

「我本聞有，　　無量諸佛，　　悉念為余， 　說經典時。　　諸有滅度，　　最勝大聖， 　余皆憶識，　　如所聞說。　　得立佛道， 　心不懷疑，　　如是比者，　　善權方便。 　而為安住，　　立侍者地，　　以大道故， 　奉持正法。」

於是世尊告賢者羅云：「羅云思之，汝當來世當得作佛，號度七寶蓮華如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，則當供事如十世界塵數如來，當爲諸佛現作尊子，亦復如今為吾息也。其度七寶蓮華如來，國土、壽命、教化眾生、所有莊嚴，亦如海持覺娛樂神通世界清凈，羅云當爲其佛尊子，過是已后當得無上正真道成最正覺。」時佛頌曰：

「羅云是我，　　尊上長子，　　幼少精童， 　柔和殊妙。　　斯佛之子，　　當得大道， 　常以法施，　　多所悅喜。　　無數億佛， 　所見哀念，　　欲得算計，　　無能限量。 　普為最勝，　　

【現代漢語翻譯】 現代漢語譯本：佛陀說：『覺悟吧。賢者阿難，你作為佛世尊的侍者，奉持佛法寶藏，修行菩薩道，出家是爲了實現你高尚的願望，所以諸位族姓子弟都將佛法託付給你。』 當時，阿難親自從佛陀那裡聽聞了無量空性的道理，知道自己將來會成佛並被授記國土，聽聞自己本來的修行和願望后，歡喜踴躍，立刻憶起了無數億百千垓的諸佛經典。他又觀察自己本來的修行所經歷的前後劫數。於是感嘆並歌頌道： 『我本聽聞，無量諸佛，都念及我，在宣說經典時。諸位已經滅度的，最殊勝的大聖，我都憶持，如他們所說。我能得立佛道，心中沒有懷疑，像這樣的人，善用權巧方便。爲了安住，立於侍者之位，因為大道的緣故，奉持正法。』 於是，世尊告訴賢者羅云（佛陀的兒子）說：『羅云，你仔細思考，你將來會成佛，號為度七寶蓮華如來（度脫眾生，如七寶蓮花般清凈的如來）、至真（達到真理的）、等正覺（平等正覺）、明行成為（智慧和行為都圓滿）、善逝（善於逝去，到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、道法御（引導眾生走向正道的）、天人師（天人和人類的導師），為佛、眾祐（為佛，為眾生所依怙），你將供養如十個世界微塵數般的如來，你將為諸佛示現為尊貴的兒子，也像現在作為我的兒子一樣。那位度七寶蓮華如來的國土、壽命、教化眾生、所有莊嚴，也像海持覺娛樂神通世界（一個佛國世界）一樣清凈。羅云將成為那位佛的尊貴兒子，過了這段時間之後，你將證得無上正真之道，成就最正覺。』當時，佛陀以偈頌說道： 『羅云是我的，尊貴長子，年幼聰慧，柔和殊妙。這位佛的兒子，將證得大道，常以佛法佈施，令眾生歡喜。無數億佛，所見所哀念，想要計算，也無法窮盡。普遍為最殊勝，'

【English Translation】 English version: The Buddha said, 'Be enlightened. Virtuous Ananda, as the attendant of the World Honored One, you uphold the treasury of the Dharma, practice the Bodhisattva path, and your renunciation is to fulfill your noble vows. Therefore, all the sons of noble families entrust the Dharma to you.' At that time, Ananda personally heard from the Buddha the immeasurable meaning of emptiness, knowing that he would become a Buddha in the future and be given a prediction of his land. Hearing of his original practices and vows, he rejoiced and immediately recalled countless billions of hundreds of thousands of the Buddha's scriptures. He also observed the past kalpas of his original practices. Then he exclaimed and praised: 'I have heard of, countless Buddhas, all mindful of me, when they were expounding the scriptures. All those who have passed into Nirvana, the most supreme great sages, I remember them all, as they have spoken. I can establish the Buddha path, without doubt in my heart, like these people, skillfully using expedient means. To abide, in the position of attendant, because of the great path, I uphold the true Dharma.' Then, the World Honored One told the virtuous Rahula (the Buddha's son), 'Rahula, consider this carefully, you will become a Buddha in the future, named the Tathagata of Seven Treasure Lotus (a Tathagata who liberates beings, as pure as a seven-treasure lotus), the Utterly True (reaching the truth), the Equal and Right Enlightenment (equal and right enlightenment), the Perfect in Wisdom and Conduct (wisdom and conduct are both perfect), the Well-Gone (skilled in going, reaching Nirvana), the Knower of the World (understanding everything in the world), the Unsurpassed One (the unsurpassed person), the Guide of the Dharma (guiding beings to the right path), the Teacher of Gods and Humans (the teacher of gods and humans), a Buddha, the Refuge of All (a Buddha, the refuge of all beings). You will serve as many Tathagatas as there are dust particles in ten worlds. You will appear as the honored son of all Buddhas, just as you are my son now. The land, lifespan, teaching of beings, and all the adornments of that Tathagata of Seven Treasure Lotus will be as pure as the world of the Sea-Holding Enlightenment Joyful Supernatural Powers (a Buddha land). Rahula will be the honored son of that Buddha, and after this time, you will attain the unsurpassed true path and achieve the most perfect enlightenment.' At that time, the Buddha spoke in verse: 'Rahula is my, honored eldest son, young and intelligent, gentle and wonderful. This son of the Buddha, will attain the great path, always giving the Dharma, making beings happy. Countless billions of Buddhas, have seen and pitied him, wanting to count them, it is impossible to exhaust. Universally the most supreme,'

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諸佛之子，　　當成大道， 　眾比丘像。　　又此羅云，　　所行溫雅， 　興立殊愿，　　奉吾正戒。　　咨嗟宣揚， 　世雄導師，　　言我今是，　　如來之子。 　諸德無量，　　億垓之數，　　設有思念， 　莫能限量。　　其羅云者，　　佛之長子， 　今所通履，　　住佛道故。」

爾時阿難、羅云，俱白佛言：「今我等見二千聲聞，學弟子戒心懷忻然，瞻戴尊顏，道法正典不可思議，愿及是時。」

佛告阿難、羅云：「寧見二千聲聞學弟子法戒者乎？」

阿難白佛言：「唯然見之。」

佛告阿難：「斯黨同行等學大乘，當供養五百世界塵數如來執持正典，然於後世一時同集，佈於十方各各異土，逮成無上正真道為最正覺，號寶英如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐。其壽一劫，覺慧平等，諸聲聞同多少無差，諸菩薩眾亦復如是。滅度之後正法住立，數亦無異。」

時佛頌曰：

「此諸聲聞，　　二千朋黨，　　今悉住立， 　於世尊前。　　斯等聖智，　　佛皆授決， 　將來之世，　　便當成佛。　　而顯示現， 　無量譬喻，　　睹見諸佛，　　悉當供養。 　便當逮獲，　　無上尊道，　　住于道行，

【現代漢語翻譯】 現代漢語譯本：諸位佛子，應當成就偉大的道，像眾比丘一樣。還有這位羅云（佛陀的兒子），他的行為溫和優雅，發起了殊勝的願望，奉行我的正戒。他讚歎宣揚，世間的雄偉導師，說我現在是如來的兒子。他的功德無量，有億萬垓那麼多，即使有人想去思量，也無法窮盡。這位羅云，是佛陀的長子，他現在所踐行的，是安住于佛道的原因。 當時，阿難和羅云一起對佛說：『現在我們看到兩千位聲聞，學習弟子的戒律，心中充滿喜悅，瞻仰著您的尊容，佛法正典不可思議，希望能夠及時得到教誨。』 佛告訴阿難和羅云：『你們看到這兩千位聲聞學習弟子戒律了嗎？』 阿難對佛說：『是的，我們看到了。』 佛告訴阿難：『這些同修之人，將一起學習大乘佛法，他們將供養如五百個世界塵埃數量的如來，執持正典。然後在未來的某個時候，他們將同時聚集，分佈在十方各個不同的國土，最終成就無上正真之道，成為最正覺的佛，號為寶英如來（珍寶般光輝的如來）、至真（達到真理的）、等正覺（平等正覺的）、明行成為（明瞭修行併成就的）、善逝（善於逝去的）、世間解（瞭解世間的）、無上士（無上的人）、道法御（引導眾生修道的）、天人師（天人和人類的導師），為佛、眾祐（為眾生所佑護）。他們的壽命為一劫，覺悟和智慧平等，所有聲聞的數量相同，沒有差別，所有菩薩眾也都是這樣。他們滅度之後，正法住世的時間也相同，沒有差異。』 當時，佛陀以偈頌說道： 『這些聲聞，兩千朋黨，現在都站立在世尊面前。這些聖賢的智慧，佛陀都給予了授記，在未來的世間，他們都將成佛。他們將顯現無量的譬喻，見到諸佛，都將供養。他們將獲得無上的尊貴之道，安住于道行之中，'

【English Translation】 English version: 'Sons of the Buddhas, should accomplish the great path, like the assembly of monks. And this Rahula (Buddha's son), his conduct is gentle and refined, he has made extraordinary vows, and upholds my true precepts. He praises and proclaims, the world's heroic teacher, saying, 'I am now the son of the Tathagata.' His merits are immeasurable, numbering in the billions of 'gai', even if one were to contemplate them, they could not be exhausted. This Rahula, is the eldest son of the Buddha, what he now practices, is the reason for abiding in the Buddha's path.' At that time, Ananda and Rahula together said to the Buddha, 'Now we see two thousand Shravakas, learning the precepts of disciples, their hearts filled with joy, gazing upon your honored countenance, the Dharma scriptures are inconceivable, we wish to receive teachings in due time.' The Buddha said to Ananda and Rahula, 'Do you see these two thousand Shravakas learning the precepts of disciples?' Ananda replied to the Buddha, 'Yes, we see them.' The Buddha said to Ananda, 'These fellow practitioners will together study the Mahayana Dharma, they will make offerings to as many Tathagatas as there are dust particles in five hundred worlds, upholding the true scriptures. Then in a future time, they will gather together simultaneously, spreading across various lands in the ten directions, ultimately achieving the unsurpassed true path, becoming the most perfectly enlightened Buddhas, named Bao Ying Tathagata (Jewel-like Radiant Tathagata), the Truly Realized, the Equally Rightly Enlightened, the One Who Has Perfected Understanding and Practice, the Well-Gone, the Knower of the World, the Unsurpassed One, the Guide of Dharma, the Teacher of Gods and Humans, the Buddha, the Blessed One. Their lifespan will be one kalpa, their enlightenment and wisdom will be equal, the number of all Shravakas will be the same, without difference, and all Bodhisattvas will be the same as well. After their passing, the duration of the true Dharma's existence will also be the same, without difference.' At that time, the Buddha spoke in verse: 'These Shravakas, two thousand in their group, now stand before the World Honored One. These sages of wisdom, the Buddha has given predictions to all, in the future world, they will all become Buddhas. They will manifest countless parables, see all the Buddhas, and make offerings to all. They will attain the unsurpassed noble path, abiding in the practice of the path,'

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猶得自在。　　其名行異，　　游處十方， 　悉當忍辱，　　須臾不變。　　當復獨處， 　坐叢樹下，　　當得佛道，　　成就慧誼。 　皆當成覺，　　號同一等，　　名曰寶英， 　流聞世界。　　其佛國土，　　平等殊特， 　諸聲聞眾，　　等亦如是。　　神足光明， 　皆遍世間，　　周流一切，　　十方國土。 　分別經法，　　有所依猗，　　正法存立， 　等無有異。」

於是諸學聞佛授決，歡喜踴躍，不能自勝，以頌讚佛：

「聞佛授我決，　　世光見飽滿， 　如甘露見灌，　　已獲無極安。」

正法華經卷第五 大正藏第 09 冊 No. 0263 正法華經

正法花經卷第六

西晉月氏國三藏竺法護譯

正法花經藥王如來品第十

佛告諸比丘：「道法一等，無有二乘，謂無上正真道。往古來今無有兩正，猶如眾流四瀆歸海合為一味，如日所照靡不周遍未曾增減。若族姓子欲至正覺，解無三塗去來今者，當學受持正法花經分別空慧無六度想，不以花香伎樂供養為供養也；當了三脫至三達智無極之慧，乃為供養。所以者何？乃昔久遠劫難稱限，爾時有佛，號藥王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為

【現代漢語翻譯】 現代漢語譯本 能夠獲得自在。他們的修行方式各不相同，遊歷於十方世界，都能安忍一切，須臾之間也不會改變。他們應當獨自修行，在叢林樹下靜坐，最終證得佛道，成就智慧和道義。他們都將成就覺悟，佛號相同，都名為寶英（意為珍貴的英雄），名聲傳遍世界。他們的佛國，平等而又殊勝，所有的聲聞弟子，也同樣如此。他們的神通和光明，都遍佈世間，周遊一切十方國土。他們分別闡述經法，有所依據，正法得以存立，平等無有差異。 於是，這些正在學習的弟子們聽到佛陀的授記，歡喜雀躍，無法自持，便以偈頌讚嘆佛陀： 『聽聞佛陀為我授記，世尊的光芒使我感到飽滿，如同甘露灌頂，我已經獲得了無上的安寧。』 《正法華經》卷第五 大正藏第 09 冊 No. 0263 《正法華經》 《正法花經》卷第六 西晉月氏國三藏竺法護譯 《正法花經·藥王如來品》第十 佛陀告訴眾比丘：『道法只有一個，沒有二乘之分，指的是無上正真之道。從過去到現在，沒有兩種正道，就像眾多的河流最終都匯入大海，成為同一種味道；又像太陽的光芒照耀一切，無所不至，不會增多也不會減少。如果善男子想要證得正覺，瞭解沒有三惡道，過去、現在、未來都是如此，就應當學習受持《正法花經》，分別空慧，不執著於六度，不以鮮花、香料、音樂等供養為真正的供養；應當瞭解三解脫門，達到三達智的無上智慧，這才是真正的供養。這是為什麼呢？在過去久遠不可計數的劫難之前，那時有一尊佛，號為藥王如來（意為藥中之王），至真（意為達到真理的），等正覺（意為平等正覺），明行成（意為智慧和行為都圓滿），善逝（意為善於逝去），世間解（意爲了解世間），無上士（意為無上的人），道法御（意為引導眾生修行），天人師（意為天人和人類的導師），為』

【English Translation】 English version They attain freedom. Their practices differ, they travel through the ten directions, they all endure with patience, and do not change for even a moment. They should practice alone, sitting under the trees, and will eventually attain Buddhahood, achieving wisdom and righteousness. They will all attain enlightenment, with the same Buddha name, called Bao Ying (meaning 'Precious Hero'), their fame spreading throughout the world. Their Buddha lands are equal and extraordinary, and all the Shravaka (meaning 'Hearer') disciples are the same. Their spiritual powers and light pervade the world, traveling throughout all the ten directions. They explain the scriptures, have a basis for their teachings, the Dharma is established, and there is no difference. Then, these disciples who were learning, hearing the Buddha's prediction, rejoiced and were overjoyed, unable to contain themselves, and praised the Buddha with verses: 'Hearing the Buddha's prediction for me, the light of the world fills me, like being showered with sweet dew, I have already obtained boundless peace.' 'The Sutra of the Correct Dharma Flower', Volume 5 Taisho Tripitaka Volume 09, No. 0263, 'The Sutra of the Correct Dharma Flower' 'The Sutra of the Correct Dharma Flower', Volume 6 Translated by Dharmaraksha, Tripitaka Master of the Yuezhi Kingdom of the Western Jin Dynasty 'The Sutra of the Correct Dharma Flower', Chapter 10, 'The Bhaisajyaraja Tathagata' The Buddha told the Bhikkhus (meaning 'Monks'): 'The Dharma is one, there is no division into two vehicles, referring to the unsurpassed, true path. From the past to the present, there are not two true paths, just as many rivers eventually flow into the sea, becoming one taste; like the sun's light shines everywhere, without increasing or decreasing. If a good man wishes to attain perfect enlightenment, understanding that there are no three evil paths, that the past, present, and future are all like this, then he should learn and uphold 'The Sutra of the Correct Dharma Flower', distinguishing emptiness and wisdom, not clinging to the six paramitas, not considering offerings of flowers, incense, and music as true offerings; he should understand the three doors of liberation, reaching the unsurpassed wisdom of the three knowledges, this is the true offering. Why is this so? In the distant past, countless kalpas ago, there was a Buddha, named Bhaisajyaraja Tathagata (meaning 'Medicine King Thus Come One'), Satya (meaning 'Truthful'), Samyak-sambuddha (meaning 'Perfectly Enlightened'), Vidyacharanasampanna (meaning 'Perfect in Wisdom and Conduct'), Sugata (meaning 'Well Gone'), Lokavid (meaning 'Knower of the World'), Anuttara (meaning 'Unsurpassed'), Purushadamyasarathi (meaning 'Tamer of Men'), Shastadeva-manushyanam (meaning 'Teacher of Gods and Humans'), for'

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佛、眾祐，世界名大凈，劫曰凈除。藥王如來壽二十中劫，諸聲聞眾三十六億，菩薩大士有十二億。時轉輪王名曰寶蓋，典主四域，王有千子，端政勇猛，有七寶聖臣，降伏怨敵。其王供養藥王如來，具足五中劫，與眷屬俱一切施安奉敬藥王。過五劫已告其千子：『吾已供侍如來，若等亦當順遵前緒。』於時千子聞父王教，復以五劫供養藥王如來，進以上妙不違所安。

「彼一太子名曰善蓋，閑居獨處靜然思念：『我等今者供養如來，寧有殊特超彼者乎？』承佛威神虛空有天，而語之曰：『今族姓子豈欲知耶？有法供養最尊無極。』又問曰：『何謂法之供養？』天曰：『爾當往問藥王如來，普當爲若分別說之。』

「善蓋即起詣藥王如來所，稽首于地白藥王如來曰：『法之供養奉順典者，為何謂乎？』世尊告曰：『法之供養者，順若如來所說經典深妙優奧，開化一切世間人民，難受難見出家舍利，志求菩薩諸篋之藏，曠邈處中，以總持印而印之，精進力行不退轉輪，現於六度無極之慧，慇勤攬攝佛之道品，不起法忍開入正典，于諸群生設大慈哀，降伏魔兵離諸法見，覺了演暢十二因緣，無我無人、非壽非命，志空、無愿、無想之法，不由眾行，處於道場而轉法輪，勸諸天、龍、揵沓和等，莫不樂仰，開闡

【現代漢語翻譯】 現代漢語譯本：佛陀，眾生所依怙的，世界名為大凈，所處的劫名為凈除。藥王如來的壽命有二十中劫，聲聞弟子有三十六億，菩薩大士有十二億。當時有一位轉輪王名為寶蓋，統治著四大洲，這位國王有千位王子，個個端正勇猛，有七寶聖臣輔佐，能夠降伏怨敵。這位國王供養藥王如來，持續了五個中劫，與眷屬一起，一切都用來供奉和尊敬藥王如來。過了五個劫后，他告訴他的千位王子：『我已經供奉侍奉如來，你們也應當遵循我之前的做法。』當時，千位王子聽了父王的教誨，又用五個劫的時間供養藥王如來，進獻最美好的供品，不敢違背父王的意願。 其中一位太子名為善蓋，獨自一人靜靜地思考：『我們現在供養如來，難道就沒有什麼特別的、能夠超越其他人的供養方式嗎？』承蒙佛陀的威神之力，虛空中有一位天人，對他說：『你這位族姓之子，難道想知道嗎？有一種供養方式最為尊貴，無與倫比。』他又問：『什麼是法的供養呢？』天人說：『你應該去問藥王如來，他會為你詳細解說的。』 善蓋立刻起身前往藥王如來所在之處，向藥王如來頂禮，並說道：『什麼是奉行法之供養的含義呢？』世尊告訴他：『所謂的法之供養，就是遵循如來所說的經典，這些經典深奧微妙，能夠開化一切世間人民，難以接受和見到的出家舍利，立志追求菩薩的各種寶藏，在廣闊無垠的境界中，用總持印來印證，精進修行，不退轉，展現六度無極的智慧，勤勉地攝取佛道的品德，不生法忍，開啟進入正典的智慧，對一切眾生施予大慈大悲，降伏魔軍，遠離各種法見，覺悟並宣揚十二因緣，理解無我無人、非壽非命的道理，立志于空、無愿、無想之法，不依賴於各種行為，在道場中轉動法輪，勸導天、龍、揵沓和（Gandharva，天上的樂神）等，無不歡喜仰慕，開示闡明。』

【English Translation】 English version: The Buddha, the refuge of all beings, the world was named Great Purity, and the kalpa was called Purity Removal. The Tathagata Medicine King's lifespan was twenty middle kalpas, his assembly of Shravakas numbered thirty-six billion, and the Bodhisattva Mahasattvas numbered twelve billion. At that time, there was a Chakravartin king named Treasure Canopy, who ruled over the four continents. This king had a thousand princes, all of whom were upright and brave, and he had seven precious ministers who could subdue enemies. This king made offerings to the Tathagata Medicine King for five middle kalpas, together with his retinue, offering everything to honor and respect the Medicine King. After five kalpas, he told his thousand princes: 'I have already served and made offerings to the Tathagata, you should also follow my previous actions.' At that time, the thousand princes, upon hearing their father's teachings, again made offerings to the Tathagata Medicine King for five kalpas, presenting the most exquisite offerings, not daring to disobey their father's wishes. One of the princes, named Good Canopy, was alone in quiet contemplation: 'We are now making offerings to the Tathagata, is there not a special way of offering that can surpass others?' Through the power of the Buddha's divine might, a deva in the sky spoke to him: 'Do you, son of this lineage, wish to know? There is a way of offering that is most noble and unparalleled.' He then asked: 'What is the offering of Dharma?' The deva said: 'You should go and ask the Tathagata Medicine King, and he will explain it to you in detail.' Good Canopy immediately arose and went to where the Tathagata Medicine King was, bowed his head to the ground, and said to the Tathagata Medicine King: 'What is the meaning of practicing the offering of Dharma?' The World Honored One told him: 'The so-called offering of Dharma is to follow the sutras spoken by the Tathagata, which are profound and subtle, capable of enlightening all people in the world, the difficult to accept and see relics of those who have left home, aspiring to seek the various treasures of the Bodhisattvas, in the vast and boundless realm, using the Dharani seal to confirm it, diligently practicing, not retreating, manifesting the wisdom of the six paramitas, diligently gathering the virtues of the Buddha's path, not giving rise to the forbearance of Dharma, opening the wisdom to enter the true scriptures, bestowing great compassion on all beings, subduing the armies of Mara, abandoning all views of Dharma, awakening to and proclaiming the twelve links of dependent origination, understanding the principles of no self and no person, neither life nor death, aspiring to the Dharma of emptiness, no wish, and no thought, not relying on various actions, turning the wheel of Dharma in the Bodhi tree, exhorting devas, nagas, Gandharvas (heavenly musicians), and others, who all joyfully admire, revealing and elucidating.'

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法藏護諸賢聖，宣揚顯布諸菩薩行，究竟眾苦無我非身，群生違禁立以所便，眾魔異道墮顛倒見貪猗有為，常懷怖懅而為咨嗟。諸佛之德，使滅生死慰除所患，而見安隱無為之事，去來今佛所嘆如是。而割判了微妙色像，總持崖底諸法法忍，開道宣佈闡發諸器，權便所義將養正法，是為法之供養。設於諸經志在法忍，敷陳典籍而順反覆，演訓其要無諸邪見，無所從生不起法忍，無我無人入諸因緣，無瞋不諍無所訟訴，無我無壽循執句義，而無識著慧無放逸，將御心識住無所住，識理指趣因導非義，洮汰通流諸所猗法，不造見人恃怙真諦，如法所歸無著無入，斷諸猗著滅諸無黠，生老病死悉為除屏，觀十二緣而不可盡，睹諸住見不隨顛倒，是為族姓子法之供養。』

「王子善蓋，從藥王佛聞法供養，應時逮得柔順法忍，即脫身衣以覆佛上，白世尊曰：『唯加聖恩建立我志，如來滅后，愿護正法興法供養，降魔怨敵將迎后法。』時佛知心，然其末世當護法城。」

佛告比丘：「王子善蓋，因佛現在，以家之信出家為道，常精進學興諸德本，不久成就立五神通，總持辯才無能斷截。佛滅度后，神通、總持、力、無所畏，即皆具足。於十中劫，藥王如來所說經法，為轉法輪。善蓋比丘護正法故，於一世中化千億人

【現代漢語翻譯】 現代漢語譯本：法藏（Dharmagarbha）護持著諸位賢聖，宣揚並顯明諸菩薩的修行，最終達到眾苦皆空、無我無身的境界。眾生違背禁戒，隨心所欲地建立自己的觀念，各種魔和外道則陷入顛倒的見解，貪戀有為之法，常常懷有恐懼而發出嘆息。諸佛的功德，在於使眾生滅除生死，安慰並解除他們的憂患，使他們見到安穩無為的境界，過去、現在、未來的諸佛都如此讚歎。他們割捨並辨別微妙的色相，總持一切法，達到諸法法忍（Dharma-ksanti），開闢道路，宣佈並闡發各種教義，以方便之法來引導正法，這就是法的供養。如果能在各種經典中專注於法忍，敷陳典籍並反覆研習，演說其要義而沒有邪見，不執著于任何生起，不起法忍，不執著於我、人，深入諸因緣，沒有嗔恨，不與人爭訟，不執著於我、壽，遵循句義，而沒有識著，智慧不放逸，駕馭心識，安住于無所住，認識真理，引導而非誤導，淘洗並通達一切執著之法，不以見人而自恃，依怙真諦，如法所歸，無所執著，無所入，斷除一切執著，滅除一切無知，生老病死都得以消除，觀察十二因緣而不可窮盡，看到各種住見而不隨顛倒，這就是善男子、善女人的法的供養。 王子善蓋（Suvarna-cchattra），從藥王佛（Bhaisajya-raja）聽聞法的供養，當時就獲得了柔順法忍（Anulomiki-ksanti），立即脫下身上的衣服覆蓋在佛身上，對世尊說：『唯愿您加持聖恩，堅定我的意志，如來滅度之後，我願護持正法，興盛法的供養，降伏魔怨，迎接未來的佛法。』當時佛知道他的心意，知道他將在末世護持法城。 佛告訴比丘們：『王子善蓋，因為佛在世，以家中的信仰出家修道，常常精進學習，興起各種功德根本，不久就成就了五神通，總持辯才，無人能夠阻斷。佛滅度后，他的神通、總持、力、無所畏都完全具足。在十中劫中，他為藥王如來說的經法轉法輪。善蓋比丘因為護持正法的緣故，在一世中教化了千億人。』

【English Translation】 English version: Dharmagarbha (法藏) protects all the virtuous and holy ones, proclaims and manifests the practices of all Bodhisattvas, ultimately reaching the state of no suffering, no self, and no body. Sentient beings violate precepts, establishing their own views as they please, while various demons and heretics fall into inverted views, clinging to conditioned phenomena, often harboring fear and lamenting. The virtues of all Buddhas lie in enabling sentient beings to extinguish birth and death, comforting and relieving their worries, allowing them to see the peaceful and unconditioned state, which is praised by Buddhas of the past, present, and future. They sever and discern subtle forms, uphold all dharmas, attain Dharma-ksanti (諸法法忍), open paths, proclaim and expound various teachings, using expedient means to guide the true Dharma, and this is the offering of Dharma. If one can focus on Dharma-ksanti in various scriptures, expound the texts and study them repeatedly, explain their essence without wrong views, not clinging to any arising, not giving rise to Dharma-ksanti, not clinging to self or others, delving into all causes and conditions, without hatred, not contending with others, not clinging to self or lifespan, following the meaning of the words, without clinging to consciousness, with wisdom not being lax, controlling the mind, abiding in non-abiding, recognizing the truth, guiding rather than misleading, purifying and understanding all clinging dharmas, not being arrogant because of seeing others, relying on the true meaning, as the Dharma directs, without clinging, without entering, cutting off all clinging, extinguishing all ignorance, birth, old age, sickness, and death are all eliminated, observing the twelve links of dependent origination without end, seeing all views without following inversion, this is the offering of Dharma by a good son or daughter. Prince Suvarna-cchattra (善蓋), upon hearing the offering of Dharma from Bhaisajya-raja Buddha (藥王佛), immediately attained Anulomiki-ksanti (柔順法忍), and immediately took off his clothes to cover the Buddha, saying to the World Honored One: 'May you bestow your holy grace and strengthen my will, after the Tathagata's extinction, I vow to protect the true Dharma, promote the offering of Dharma, subdue the demonic enemies, and welcome the future Dharma.' At that time, the Buddha knew his intention, knowing that he would protect the Dharma city in the future. The Buddha told the Bhikkhus: 'Prince Suvarna-cchattra, because the Buddha was in the world, he left home to practice the Way due to his family's faith, always diligently studying, cultivating the roots of various virtues, and soon achieved the five supernormal powers, upholding eloquence, which no one could cut off. After the Buddha's extinction, his supernormal powers, upholding, strength, and fearlessness were all fully complete. For ten intermediate kalpas, he turned the wheel of Dharma for the scriptures spoken by Bhaisajya-raja Tathagata. Because Bhikkhu Suvarna-cchattra protected the true Dharma, he converted billions of people in one lifetime.'

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，悉發無上正真道意而不退轉，十四載人立聲聞、緣覺地，不可計人得生天上。比丘！欲知時王寶蓋，豈將異乎？今現在佛寶㷿如來、至真、等正覺是。其王千子，此賢劫中千佛興者是，拘樓秦如來為始，最後成者名曰欣樂。太子善蓋，今我身是。是故當知，一切所供無過法養，去來今佛皆從是出。若族姓子、族姓女，欲得供養十方諸佛，即當受持《正法花經》，持諷誦讀宣示一切，分別一乘無有三乘道。」

時佛頌曰：

「假使有一，　　欲解大法，　　開化一切， 　皆至正覺。　　當孚受持，　　斯《法華經》， 　宣示遠近，　　諸未聞者。　　譬如泉流， 　皆歸於海，　　合為一味，　　無有若干。 　聲聞緣覺，　　及菩薩道，　　一切皆歸， 　無上正真。　　譬如日月，　　照于天下， 　百穀藥木，　　及諸荊蕀。　　斯典如是， 　以無極慧，　　照耀三界，　　皆入一義。 　曩昔如來，　　名曰藥王，　　時有聖王， 　名曰寶蓋。　　五劫供養，　　彼藥王佛， 　一切施安，　　無所乏少。　　告諸千子， 　使供養佛。　　千子受教，　　踴躍等心。 　供養如來，　　亦俱五劫，　　飲食床臥， 　幡蓋伎樂。　　善蓋太子，　　閑居自惟， 　寧有供養，　　逾於此乎

【現代漢語翻譯】 現代漢語譯本 都發起了無上正真道的心意，並且永不退轉，十四年中使無數人證得聲聞、緣覺的果位，不可計數的人得以升到天上。比丘們！你們想知道當時的寶蓋王嗎？他就是現在佛寶㷿如來（Buddha Ratna-shikhi，寶髻如來）、至真、等正覺。他的千子，就是此賢劫中將要出現的千佛，拘樓秦如來（Krakucchanda，過去七佛之一）是第一位，最後一位成佛的名為欣樂。太子善蓋，就是我現在的身。因此應當知道，一切供養中沒有超過法供養的，過去、現在、未來的諸佛都是由此而生。如果善男子、善女人，想要供養十方諸佛，就應當受持《正法華經》，持誦、讀誦、向一切眾生宣說，分別闡明一乘之道，沒有三乘之分。」 當時佛陀以偈頌說道： 『假使有人，想要理解大法，開化一切眾生，都達到正覺。應當信受奉持這部《法華經》，向遠近的人宣說，讓那些沒有聽聞過的人都能聽到。譬如泉水流淌，最終都歸於大海，合為一味，沒有差別。聲聞、緣覺，以及菩薩道，一切都歸於無上正真之道。譬如日月，照耀天下，百穀藥木，以及荊棘。這部經典也是如此，以無極的智慧，照耀三界，都歸於一個真義。過去有一位如來，名為藥王，當時有一位聖王，名為寶蓋。他用五劫的時間供養藥王佛，一切都施與安樂，沒有絲毫缺乏。他告訴他的千子，讓他們供養佛。千子接受教誨，歡喜踴躍，同心同德。他們也用五劫的時間供養如來，包括飲食、床鋪、幡蓋、伎樂。善蓋太子，獨自靜坐思惟，心想：難道還有比這更殊勝的供養嗎？』

【English Translation】 English version All generated the intention for the unsurpassed, true, and right path, and never retreated. For fourteen years, they established countless people in the positions of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and countless people were born in the heavens. Bhikshus (monks)! Do you want to know who the King Treasure Canopy was at that time? He is the present Buddha Ratna-shikhi (Jewel Flame Tathagata), the Perfectly Enlightened One. His thousand sons are the thousand Buddhas who will appear in this Bhadrakalpa (fortunate eon), with Krakucchanda (one of the past seven Buddhas) as the first, and the last to attain Buddhahood will be named Joyful. Prince Good Canopy is my present self. Therefore, you should know that among all offerings, there is none greater than the offering of the Dharma (teachings), from which all Buddhas of the past, present, and future arise. If sons or daughters of good families wish to make offerings to all the Buddhas of the ten directions, they should receive and uphold the 'Lotus Sutra of the Correct Dharma,' recite it, read it, proclaim it to all, and explain the One Vehicle, without the three vehicles.』 Then the Buddha spoke in verse: 『If there is one, who wishes to understand the Great Dharma, to enlighten all, and to reach Perfect Enlightenment. They should faithfully receive and uphold this 'Lotus Sutra,' proclaim it far and near, so that those who have not heard it may hear. Like a spring flowing, all return to the sea, merging into one taste, without difference. Sravakas, Pratyekabuddhas, and the Bodhisattva path, all return to the unsurpassed, true, and right path. Like the sun and moon, shining upon the world, nourishing grains, medicinal herbs, and thorns. This scripture is also like this, with boundless wisdom, illuminating the three realms, all entering into one meaning. In the past, there was a Tathagata named Medicine King, and at that time, there was a holy king named Treasure Canopy. For five kalpas (eons), he made offerings to that Medicine King Buddha, bestowing peace and comfort, without any lack. He told his thousand sons to make offerings to the Buddha. The thousand sons accepted the teaching, rejoicing and with one mind. They also made offerings to the Tathagata for five kalpas, including food, beds, banners, and music. Prince Good Canopy, dwelling in solitude, pondered to himself, 『Could there be any offering more superior than this?』

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？　　空中天言， 　法供養勝。　　即自問言，　　何謂法養？ 　天便告曰，　　當行問佛。　　太子即問， 　佛為具說，　　難解之句，　　深妙法藏， 　空無想愿，　　乃入正慧。　　大慈大悲， 　降伏眾魔，　　六十二見，　　自然為除。 　無常苦空，　　非身之事，　　無我無人， 　無壽無命。　　順至將持，　　不起法忍， 　轉不退輪，　　法法相照。　　十二因緣， 　展轉相生，　　已解本無，　　無有終始。 　於是善蓋，　　得柔順忍，　　佛滅度后， 　守護法城。　　精進不懈，　　得五神通， 　總持辯才，　　開化一切。　　時千億人， 　皆立大道，　　十四載人，　　聲聞緣覺， 　無央數人，　　得生天上，　　以故嘆稱， 　法供為最。　　假使有人，　　欲供養者， 　當受持此，　　《正法華經》。　　分別如來， 　善權方便，　　無有二乘，　　皆歸一道。」

爾時世尊告八萬菩薩：「因藥王開士緣諸菩薩等，寧察斯四部眾，無央數億天、龍、鬼神、阿須倫、迦留羅、真陀羅、揵沓和、摩休勒、人與非人，比丘、比丘尼、清信士、清信女，聲聞，緣覺，菩薩，現在目睹欲聞如來說斯經典，一切眾會聞一頌一偈，一發意頃歡喜勸助，佛皆授斯四部之

【現代漢語翻譯】 現代漢語譯本 空中傳來天人的聲音，說：『法供養最為殊勝。』於是自己問道：『什麼是法供養？』 天人便告訴他：『應當去問佛陀。』太子就去問佛陀， 佛陀為他詳細解說，那些難以理解的語句，深奧微妙的佛法寶藏， 關於空、無想、無愿，才能進入真正的智慧。 以大慈大悲之心，降伏一切魔障，六十二種邪見，自然消除。 無常、苦、空，並非身體的實有，無我、無人， 無壽、無命。順應這些道理，將它們持守，不起法忍， 轉動不退的法輪，法與法之間相互照耀。十二因緣， 輾轉相生，已經理解其本性是空無，沒有開始也沒有終結。 於是善蓋（菩薩名）得到了柔順忍，佛陀滅度后， 守護佛法之城。精進不懈，得到了五神通， 總持一切法，辯才無礙，開化一切眾生。當時有千億人， 都立於大道之上，十四年中，聲聞、緣覺， 無數的人，得以升到天上。因此讚歎稱頌， 法供養最為殊勝。假使有人，想要供養佛陀， 應當受持這部《正法華經》。分別解說如來， 善巧方便的教法，沒有二乘（聲聞、緣覺），最終都歸於一佛乘之道。

那時，世尊告訴八萬菩薩：『因為藥王開士的緣故，以及諸位菩薩等，你們觀察這四部大眾，無數億的天、龍、鬼神、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、乾闥婆（樂神）、摩睺羅伽（大蟒神）、人與非人，比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），聲聞，緣覺，菩薩，現在都親眼目睹，想要聽聞如來說這部經典，一切大眾聽聞一頌一偈，一發心歡喜勸助，佛陀都將為這四部大眾授記。』

【English Translation】 English version A voice from the sky said, 'The offering of Dharma is the most excellent.' Then he asked himself, 'What is the offering of Dharma?' The celestial being then told him, 'You should ask the Buddha.' The prince then asked the Buddha, The Buddha explained in detail, those difficult to understand phrases, the profound and subtle Dharma treasury, Regarding emptiness, non-perception, and non-desire, only then can one enter true wisdom. With great compassion and great mercy, subdue all demons, and the sixty-two wrong views will naturally be eliminated. Impermanence, suffering, and emptiness are not the reality of the body, there is no self, no person, No lifespan, no life. Following these principles, holding them, not giving rise to the acceptance of Dharma, Turning the wheel of non-retrogression, Dharma illuminates Dharma. The twelve links of dependent origination, Arising in succession, having understood their nature as empty, without beginning or end. Then Good Cover (a Bodhisattva) attained the patience of gentleness, after the Buddha's parinirvana, Protecting the city of Dharma. Diligently without laziness, he attained the five supernormal powers, Holding all Dharmas, with unobstructed eloquence, enlightening all beings. At that time, billions of people, All stood on the great path, and in fourteen years, Sravakas (hearers) and Pratyekabuddhas (solitary realizers), Countless people, were able to ascend to the heavens. Therefore, they praised and extolled, The offering of Dharma as the most excellent. If there is someone, who wishes to make offerings to the Buddha, They should uphold this 'Saddharma-pundarika Sutra'. Explaining the Tathagata, The skillful means of teaching, there are no two vehicles (Sravakas and Pratyekabuddhas), ultimately all return to the one Buddha vehicle.

At that time, the World Honored One told the eighty thousand Bodhisattvas: 'Because of the Bodhisattva Medicine King, and all of you Bodhisattvas, observe this fourfold assembly, countless billions of Devas (gods), Nagas (dragons), Yakshas (demons), Asuras (demigods), Garudas (giant birds), Kinnaras (celestial musicians), Gandharvas (celestial musicians), Mahoragas (serpent deities), humans and non-humans, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), Sravakas, Pratyekabuddhas, Bodhisattvas, now all are witnessing and wish to hear the Tathagata speak this sutra, all the assembly who hear one verse or one stanza, with one thought of joy and encouragement, the Buddha will bestow predictions upon this fourfold assembly.'

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決，當得無上正真道意。」

佛告藥王：「假使如來滅度之後，聞斯經典一頌四句，發意之頃代勸助者，佛皆授決，當得無上正真之道。前已奉侍億百千佛，從億百千佛發意立愿，是等儔類，愍傷眾人故來生耳。從是經典受持一頌，諷誦書寫載於竹帛，銘著心懷念而不忘，若聽頌音恭敬察之，方如如來聖尊上句，若以華香繒彩幢幡，發意供養是經卷者，叉手向之稽首作禮，則當謂之世間自歸。」

又告藥王：「若族姓子、族姓女，假使能持一頌，勸助歡喜聞經卷名，若得聞名則當覺是，將來世尊展轉相謂，族姓子、族姓女，來世便為如來、至真、等正覺。所以者何？其受是經持讀誦寫，觀聽供養幡華繒彩雜香芬薰，則當謂斯族姓子女成無上正真道，得滅度已若覲如來，則普愍傷諸天世人，從其所愿而得自恣，常生人間欲演斯經，其人本已造微妙行，因所作行則當生於嚴凈佛土，常自觀緣欲講法故，當知斯黨愍傷群生，佛滅度故故來生此，則有反覆如來所使。其族姓子則謂彼人行如來事，世尊所遣，其有講說如來所宣，斯法訓者若復不暢，其身續蒙。假使有人志姓𣧑險常懷毒害，發意之頃，為其人說不可之事，其殃難測，若一劫中誹謗如來毀斯人者，罪等無異，是皆悉為如世尊種。若族姓子講斯典時，有小

【現代漢語翻譯】 現代漢語譯本：『決定，應當獲得無上正真道意。』 佛告訴藥王：『假使如來滅度之後，有人聽到這部經典中的一頌四句，在發心之時就勸導幫助他人，佛都會為他們授記，他們應當獲得無上正真之道。這些人先前已經侍奉過億百千佛，從億百千佛那裡發心立愿，他們這一類人，是憐憫傷感眾生才來出生的。從這部經典中受持一頌，吟誦書寫在竹帛上，銘記在心中念念不忘，如果聽到頌文的聲音就恭敬地觀察，這就像如來聖尊的教誨一樣。如果用鮮花、香、絲綢、綵帶、幢幡，發心供養這部經卷，合掌向它稽首作禮，就應當稱他們為世間真正的皈依者。』 又告訴藥王：『如果善男子、善女人，能夠受持一頌，勸導他人歡喜聽聞經卷的名字，如果能夠聽到經卷的名字就應當覺悟，將來世尊會輾轉相告，善男子、善女人，來世就會成為如來、至真、等正覺。為什麼呢？因為他們受持這部經典，讀誦書寫，觀看聽聞，供養幡華、絲綢、雜香芬芳，就應當稱這些善男子、善女人成就無上正真之道，獲得滅度后如果覲見如來，就會普遍憐憫傷感諸天世人，從他們所愿而得到自在，常常出生在人間想要演說這部經典，這些人本來就已經造作了微妙的修行，因為所作的修行就應當出生在莊嚴清凈的佛土，常常自己觀察因緣想要講法，應當知道這些人是憐憫傷感眾生，因為佛滅度了才來這裡出生的，他們是反覆地像如來所派遣的使者一樣。這些善男子就稱為是修行如來事業的人，是世尊所派遣的，他們講說如來所宣說的教法，如果不能暢達，他們的身體會繼續蒙受苦難。假使有人心志險惡，常常懷有毒害，在發心之時，為這些人說不可思議的事情，他們的災禍難以測度，如果在一劫中誹謗如來，毀壞這些人，罪過等同沒有差別，這些都是像世尊的種子一樣。如果善男子講說這部經典時，有小'

【English Translation】 English version: 'Decisively, they shall attain the intention of the unsurpassed, true, and right path.' The Buddha told Medicine King, 'Suppose that after the Tathagata's Parinirvana, someone hears a four-line verse from this scripture, and at the moment of generating the intention, encourages and helps others, the Buddha will bestow a prediction upon them, and they shall attain the unsurpassed, true, and right path. These individuals have previously served hundreds of thousands of millions of Buddhas, and from those hundreds of thousands of millions of Buddhas, they generated the intention and made vows. Such beings have come to be born out of compassion for sentient beings. From this scripture, if one upholds a single verse, recites and writes it on bamboo and silk, engraves it in their heart, and remembers it without forgetting, if they hear the sound of the verse and respectfully observe it, it is like the teachings of the Tathagata, the Holy Honored One. If one uses flowers, incense, silk, banners, and canopies, and with the intention of making offerings to this scripture, clasps their hands and bows in reverence, then they should be called the true refuge of the world.' He further told Medicine King, 'If a son or daughter of a good family is able to uphold a single verse, and encourages others to joyfully hear the name of the scripture, if they hear the name of the scripture, they should realize that in the future, the World Honored One will tell each other, 'Sons and daughters of good families, in the future, they will become Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones.' Why is this so? Because they uphold this scripture, read and recite it, write it, observe and listen to it, and make offerings of banners, flowers, silk, and various fragrant incenses, then these sons and daughters of good families should be said to have attained the unsurpassed, true, and right path. Having attained Nirvana, if they see the Tathagata, they will universally have compassion for all the gods and people of the world. From their wishes, they will obtain freedom, and will often be born in the human realm, desiring to expound this scripture. These individuals have already cultivated subtle practices. Because of the practices they have done, they should be born in pure and adorned Buddha lands. They will often observe the conditions and desire to teach the Dharma. It should be known that these beings have compassion for sentient beings. Because the Buddha has entered Nirvana, they have come to be born here. They are repeatedly like messengers sent by the Tathagata. These sons of good families are said to be those who practice the Tathagata's work, sent by the World Honored One. If they expound the Dharma proclaimed by the Tathagata, and if it is not clearly understood, their bodies will continue to suffer. Suppose there is someone with a wicked mind, who often harbors poison, and at the moment of generating the intention, speaks of inconceivable things to these people, their calamities will be immeasurable. If one slanders the Tathagata and destroys these people for an eon, the sin is equal and without difference. These are all like the seeds of the World Honored One. If a son of a good family is expounding this scripture, there is a small'

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童子受是經卷。白衣沙門若以言語惡事向之，所不可意加於其人，使聞惡言，至誠虛妄宣揚怨聲，則在殃罪，猶如害意向于如來。族姓子女，受斯經典持諷誦讀，而不遊行不為人說，當獲釁咎。若受持經，當以衣被、甘膳飯食、香華燈火、琦珍殊妙供養奉散，斯族姓子斯族姓女，則為大寶當爲作禮。所以者何？乃能一反聞斯經典，若有聽者以所供養，志願無上正真道故。」

時佛頌曰：

「若欲住佛道，　　志慕己功德， 　當供養彼人，　　持斯經典者。 　若樂諸通慧，　　恣意有所說， 　則當受斯典，　　並供養侍者。 　說此經法者，　　愍傷于眾生， 　世吼之所遣，　　來化群生類。 　假使持是典，　　所生常精進， 　強勇而自來，　　矜哀于眾庶。 　自在所欲生，　　最後于末世， 　從彼得睹遇，　　斯經為尊上。 　所當供奉養，　　諸天人香華， 　衣服諸覆蓋，　　常供給法師。 　恭敬彼人，　　常當如佛，　　尋叉手禮， 　自然聖道。　　若最後時，　　逢值斯經， 　佛滅度已，　　受持經卷。　　常當供養， 　如奉最勝，　　飯食之屬，　　諸味具膳， 　房室床臥，　　衣被億數，　　一反聞之， 　崇進如是，　　如來則授，　　其人之決。 　佛遣彼士，

【現代漢語翻譯】 現代漢語譯本 如果童子接受了這部經卷，白衣沙門（在家修行的佛教徒）如果用惡語相向，或者把不好的事情加在他身上，讓他聽到惡言，甚至以虛假的言辭宣揚怨恨，那麼這個人就會遭受罪責，就像對如來（佛陀）懷有惡意一樣。如果善男信女接受了這部經典，並能持誦，卻不為他人宣說，就會招致過失。如果有人受持這部經典，應當用衣物、美味的食物、香、花、燈火、珍奇的寶物來供養，這樣的善男信女，就是大寶，應當向他們頂禮。為什麼呢？因為他們能夠哪怕僅僅聽聞這部經典一次，如果有聽聞者，也應當以所供養的物品，發願追求無上正真之道。 當時，佛陀以偈頌說道： 『如果想要安住于佛道，立志追求自己的功德，就應當供養那些受持這部經典的人。如果喜歡各種神通智慧，想要隨意宣說，就應當接受這部經典，並供養侍奉持經之人。宣說這部經法的人，是憐憫眾生的，是被世間的呼喚所派遣，來教化眾生。如果有人受持這部經典，所生之處常常精進，勇猛而自發地前來，憐憫眾生。他們可以自在地選擇所生的處所，最終在末法時代，能夠遇到這部經典，這部經典是最尊貴的。應當供奉供養，用諸天人所用的香、花、衣服等覆蓋物，常常供給說法之人。應當恭敬他們，常常像對待佛陀一樣，合掌頂禮，自然就能獲得聖道。如果在末法時代，能夠遇到這部經典，在佛陀滅度之後，受持這部經卷，應當常常供養，如同供奉最殊勝的，飯食等各種美味佳餚，房室床鋪，以及無數的衣物，哪怕僅僅聽聞一次，也要如此崇敬，如來就會為這個人授記。佛陀派遣這些人，'

【English Translation】 English version If a young person receives this scripture, and a lay practitioner (a Buddhist who practices at home) speaks ill of them, or inflicts unpleasant things upon them, causing them to hear harsh words, or even spreads false rumors of resentment, then that person will incur guilt, just as if they harbored ill will towards the Tathagata (Buddha). If virtuous men and women receive this scripture and can uphold and recite it, but do not speak it to others, they will incur fault. If someone upholds this scripture, they should offer clothing, delicious food, incense, flowers, lamps, and rare treasures as offerings. Such virtuous men and women are great treasures, and one should bow down to them. Why is this so? Because they are able to hear this scripture even once, and if there are listeners, they should also use their offerings to aspire to the unsurpassed, true path. At that time, the Buddha spoke in verses: 'If you wish to abide in the Buddha's path, and aspire to your own merits, you should make offerings to those who uphold this scripture. If you enjoy various spiritual powers and wisdom, and wish to speak freely, then you should receive this scripture and offer service to those who uphold it. Those who preach this Dharma are compassionate towards all beings, sent by the call of the world to teach all living beings. If someone upholds this scripture, they will always be diligent in their births, coming forth with courage and compassion for all people. They can freely choose where they are born, and ultimately, in the Dharma-ending age, they will encounter this scripture, which is the most venerable. They should offer and make offerings, using the incense, flowers, and clothing of gods and humans, and always provide for those who preach the Dharma. They should respect them, always treating them as if they were the Buddha, bowing with palms together, and naturally attain the holy path. If in the Dharma-ending age, one encounters this scripture, after the Buddha's passing, and upholds this scripture, they should always make offerings, as if offering the most excellent food and delicacies, rooms and beds, and countless clothes. Even if they only hear it once, they should revere it in this way, and the Tathagata will give that person a prediction. The Buddha sends these people,'

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來在人間，　　若有最勝， 　值遇斯典。　　設使聞者，　　書寫執持， 　於今佛在，　　見於目前。　　誹謗如來， 　具足一劫，　　心中懷恨，　　面色改常， 　其人即獲，　　無數殃釁。　　設有受持， 　是經卷者，　　而分別說，　　為他人解。 　若有誹謗，　　此等倫者，　　其罪過彼， 　不可計數。　　假使有人，　　面現贊佛， 　而叉十指，　　具足一劫。　　清凈志求， 　斯尊佛道，　　億百千垓，　　咨嗟讚頌。 　稱詠法師，　　發心悅豫，　　其人獲福， 　不可限量。　　用宣譽是，　　明智者德， 　彼士獲福，　　復超於斯。　　而有人來， 　供養學者，　　若於十八，　　億千諸劫， 　其人供進，　　珍饌眾味，　　諸天香華， 　細柔精妙，　　計劫之數，　　十八千億， 　和聲悅顏，　　崎嶇以獻。　　若有一反， 　聞是經者，　　得諸利慶，　　無極難比。」

佛告藥王菩薩：「吾每散告，前後所宣經品無量，甫當說者經號甚多，比擬世間一切諸法，今此典頌，名祚顯綽最尊第一，普天率土所不信樂，如來正覺無所毀敗，于內燕居，密從法師受斯典者，則為如來威力所護，無能破壞，乃前世時曾得聞之。如來現在有聞斯典，多有誹謗，何

【現代漢語翻譯】 現代漢語譯本 來到人間，如果有人能遇到這最殊勝的經典，那真是無比幸運。 假設有人聽聞此經典，並能書寫、受持，就如同佛陀現在眼前一般。 如果有人誹謗如來（Tathagata），心中懷恨，面色改變，持續一劫（kalpa），這個人將遭受無數的災禍。 如果有人受持這部經典，併爲他人分別解說，而有人誹謗這些人，那麼他的罪過將超過前者，無法計數。 假設有人表面上讚美佛陀，合掌十指，持續一劫，以清凈的意志追求佛道，億百千垓（垓：古代數量單位，表示極大的數）地讚歎歌頌。 如果有人稱讚誦讀經典的法師，內心歡喜，這個人所獲得的福報，也是不可估量的。 用這些來宣揚，是明智者的德行，這個人所獲得的福報，又將超過上述所說。 如果有人來供養學習佛法的人，在十八億千劫（kalpa）的時間裡，供養各種珍貴的食物、美味佳餚、天上的香花，以及細柔精妙的物品，持續十八千億劫的時間，以和悅的聲音和容貌，恭敬地獻上供養。 如果有人僅僅聽聞這部經典一次，所獲得的利益和慶幸，也是無與倫比的。

佛陀告訴藥王菩薩（Bhaisajyaraja Bodhisattva）：『我曾經散佈宣講過無數的經典，即將要說的經典也很多，如果將世間一切諸法相比，這部經典最為尊貴第一，普天之下的人們都不喜歡相信。如來正覺（Tathagata Samyak-sambuddha）是不會被毀壞的，在內心深處，秘密地從法師那裡接受這部經典的人，就會受到如來的威力保護，沒有人能夠破壞，因為他們前世曾經聽聞過這部經典。現在如來在世，聽聞這部經典的人，大多會誹謗，這是為什麼呢？』

【English Translation】 English version Coming into the human world, if one encounters this most supreme scripture, it is truly fortunate. Suppose someone hears this scripture, and is able to write it down and uphold it, it is as if the Buddha is present before their eyes. If someone slanders the Tathagata (如來), harbors hatred in their heart, and changes their countenance for a kalpa (劫), that person will suffer countless calamities. If someone upholds this scripture and explains it to others, and someone slanders these people, then their sin will exceed the former and cannot be counted. Suppose someone outwardly praises the Buddha, joins their palms for a kalpa, and with a pure will seeks the Buddha's path, praising and extolling it for billions upon trillions of kalpas. If someone praises the Dharma master who recites the scriptures, and their heart is joyful, the blessings that person obtains are also immeasurable. To proclaim these is the virtue of the wise, and the blessings that person obtains will surpass what was mentioned above. If someone comes to make offerings to those who study the Dharma, for eighteen billion kalpas, offering various precious foods, delicacies, heavenly fragrant flowers, and fine and exquisite items, for eighteen trillion kalpas, with harmonious voices and joyful faces, respectfully presenting their offerings. If someone merely hears this scripture once, the benefits and good fortune they obtain are incomparable.

The Buddha said to Bhaisajyaraja Bodhisattva (藥王菩薩): 'I have scattered and proclaimed countless scriptures before, and there are many scriptures that are about to be spoken. If compared to all the dharmas in the world, this scripture is the most noble and supreme. People throughout the world do not like to believe it. The Tathagata Samyak-sambuddha (如來正覺) cannot be destroyed. Those who, in their hearts, secretly receive this scripture from the Dharma master, will be protected by the power of the Tathagata, and no one can destroy them, because they have heard this scripture in their past lives. Now that the Tathagata is in the world, those who hear this scripture mostly slander it. Why is this so?'

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況如來滅度之後，難得值遇，所欲志願而見覆蓋，觀族姓子女為如此也。他方世界現在如來，悉睹見之，在所存立己身還聞，諸信力也，善本力，志願力，在如來室等頓一處，斯之倫黨德如是也。求如來水志存佛掌，是乃前世願行所致。佛滅度后，若有信此正法典者，受持書寫、供養奉順、為他人說，德乃若斯。」

佛告藥王菩薩：「若有能說斯經訓者，書寫見者，則于其人起佛神寺，以大寶立高廣長大，不當復著佛舍利也。所以者何？則為全著如來舍利，其有說此經法之處，諷誦歌詠書寫，書寫已竟，竹帛經卷當供養事，如佛塔寺歸命作禮，一切香華雜香芬薰，琴瑟箜篌幢蓋繒幡。若有眾生欲得佛寺稽首作禮者，當親近斯經無上道教。」

又告藥王：「多有菩薩出家為道，及凡白衣行菩薩法，不能得致如是像經，及見讀誦書寫供養。其有菩薩，行菩薩行曉了權宜，假使得聞是佛景摸，菩薩所行共行法者，聽者信樂來入其中，解達分明即受供養，於一座上應近無上正真之道，若有見者，如是士夫入於斯誼，德不可計。」

佛告藥王：「譬如男子渴極求水，舍于平地穿鑿高原，日日興功但見燥土，積有時節，其泉玄邃而不得水。復于異時，掘土甚多乃見泥水，濁不可飲當奈之何？其人不懈稍進得水，

【現代漢語翻譯】 現代漢語譯本：更何況如來滅度之後，更是難以值遇，人們的願望和志向都被矇蔽，看待族姓子女也像這樣。他方世界的現在如來，都能看到這一切，他們所處的地方也能聽到，這是因為他們的信力、善本力、志願力，都聚集在如來室等處，這些人的德行就是這樣。如果有人求如來水，志向在於佛的掌中，這是前世願行所致。佛滅度后，若有人相信這部正法經典，受持、書寫、供養、奉順、為他人宣說，其功德就像這樣。 佛告訴藥王菩薩：『如果有人能夠宣說這部經訓，書寫或見到這部經，那麼這個人所在之處就如同建立了佛的神寺，用大寶建造高廣的寺廟，不必再安置佛的舍利。為什麼呢？因為這本身就等同於安置瞭如來的舍利。凡是宣說這部經法的地方，諷誦、歌詠、書寫，書寫完畢后，竹簡或經卷都應當像供養佛塔寺一樣，歸命作禮，用各種香花、雜香薰香，以及琴瑟、箜篌、幢幡等來供養。如果有眾生想要禮拜佛寺，就應當親近這部經，這是無上的道教。』 又告訴藥王：『有很多菩薩出家修道，以及在家修菩薩道的白衣，都不能得到這樣的經典，以及見到、讀誦、書寫、供養。如果有菩薩，修行菩薩道，明白權宜之計，即使只是聽到佛的影子，菩薩所修行的共同法，聽者信樂並進入其中，理解通達，就會受到供養，在一座上就應接近無上正真之道。如果有人見到這樣的人，進入這樣的境界，其功德不可估量。』 佛告訴藥王：『譬如一個人渴極求水，捨棄平地，在高原上挖掘，每天都努力，但只看到乾燥的泥土，經過一段時間，泉水深邃而不得水。又過一段時間，挖出很多泥水，渾濁不能飲用，這該怎麼辦呢？這個人不懈怠，繼續挖掘，最終得到清水，'

【English Translation】 English version: Moreover, after the Tathagata's Parinirvana, it is even more difficult to encounter, and people's wishes and aspirations are obscured, and they view their family's children in this way. The present Tathagatas in other worlds can see all of this, and they can also hear it in the places where they are, because their power of faith, power of good roots, and power of aspiration are all gathered in places like the Tathagata's chamber. The virtue of these people is like this. If someone seeks the Tathagata's water, with their aspiration in the Buddha's palm, this is due to their past vows and practices. After the Buddha's Parinirvana, if there are those who believe in this true Dharma scripture, uphold, write, make offerings, follow, and preach it to others, their merit will be like this. The Buddha told Bodhisattva Medicine King: 'If there are those who can preach this scripture, write it, or see it, then the place where that person is will be like a Buddha's sacred temple, built with great treasures, tall and vast, and there is no need to place the Buddha's relics there. Why? Because this itself is equivalent to placing the Tathagata's relics. Wherever this scripture is preached, recited, sung, or written, after the writing is completed, the bamboo slips or scriptures should be treated like offerings to a Buddha's pagoda or temple, with reverence and prostration, using various fragrant flowers, mixed incense, as well as zithers, harps, banners, and canopies for offerings. If there are sentient beings who wish to worship a Buddha's temple, they should draw near to this scripture, which is the supreme teaching of the Way.' He also told Medicine King: 'There are many Bodhisattvas who have left home to cultivate the Way, as well as lay people who practice the Bodhisattva path, who cannot obtain such scriptures, nor see, read, write, or make offerings to them. If there are Bodhisattvas who practice the Bodhisattva path, understand expedient means, even if they only hear the shadow of the Buddha, the common practices of Bodhisattvas, those who hear it will believe and enter into it, understand clearly, and will receive offerings. In one seat, they should approach the supreme and true Way. If there are those who see such people, entering such a state, their merit is immeasurable.' The Buddha told Medicine King: 'For example, a man who is extremely thirsty seeks water, abandoning the flat ground and digging on a plateau. He works hard every day, but only sees dry soil. After some time, the spring is deep and he cannot get water. After another period, he digs out a lot of muddy water, which is turbid and undrinkable. What should he do? If this person does not slacken and continues to dig, he will eventually obtain clear water,'

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於時男子睹本瑞應，釋除狐疑無復猶豫，吾興功夫積有日月，今者乃能值得水耳。如是藥王！設有菩薩聞是經典，而不受持諷誦學者，去于無上正真之道，為甚遠矣。是景摸者，諸菩薩業，假使聞此《正法華經》，諷誦精修懷抱在心而奉行之，爾乃疾成最正覺矣。」

佛語藥王：「一切菩薩，其有不肯受諷行者，不能得至無上正真道最正覺也。所以者何？吾前已說班宣此言，假使有人不樂斯經，則為違遠於諸如來。此經典者，道法之首眾慧之元，成就菩薩。若有菩薩聞此經典恐怖畏懅而不愛樂，則當知之新學乘者。若不恐怖，則是久修菩薩之行。若聲聞遇是經法，或恐或怖心懷畏懅，為憍慢恣。」

佛語藥王：「如來滅度之後，若有菩薩及大士等，欲以是經為四部說，著如來衣、坐於世尊師子之座，然後爾乃為四部眾宣傳此經。何謂著衣于如來被服？謂人忍辱柔和安雅，是則名為如來被服。其族姓子，當修此衣。何謂世尊師子之座？解一切法皆悉空寂，處無想愿，是為世尊師子之座。又族姓子，當作是住所坐若茲，以此經法為比丘、比丘尼、清信士女、天、龍、鬼神廣分別說，其心踴躍不懷怯弱，志於大道開道四輩。其族姓子，若復處於他方世界，化作化人及與眷屬比丘、比丘尼、清信士、清信女頒宣此

【現代漢語翻譯】 現代漢語譯本：當時，那位男子看到這奇異的瑞相，心中的狐疑和猶豫都消除了，心想：『我努力修行已經很久了，今天才能夠得到這水。』藥王啊！如果有菩薩聽聞這部經典，卻不接受、不持誦、不學習，那他離無上正真之道就太遠了。這種景象，是諸位菩薩的修行成果。如果聽聞這部《正法華經》，能夠持誦、精進修行、銘記在心並付諸實踐，那麼他就能很快成就最正覺的果位。 佛陀告訴藥王：『一切菩薩，如果他們不肯接受、持誦、修行這部經典，就不能達到無上正真之道和最正覺的果位。這是為什麼呢？我之前已經說過，並公開宣講了這個道理。如果有人不喜歡這部經典，那就是違背了諸佛如來。這部經典是佛法的首要，是智慧的源泉，能夠成就菩薩。如果有菩薩聽聞這部經典，感到恐懼、害怕、不喜愛，那麼就應當知道他是新學佛法的修行者。如果不感到恐懼，那就是久修菩薩行的人。如果聲聞遇到這部經法，或者感到恐懼、害怕、心中畏懼，那就是因為他們驕傲自大。』 佛陀告訴藥王：『如來滅度之後，如果有菩薩和大士等，想要用這部經典為四眾說法，應當穿上如來的衣服，坐在世尊的獅子座上，然後才能為四部大眾宣講這部經典。什麼是穿上如來的衣服呢？就是指人能夠忍辱、柔和、安詳，這就叫做穿上如來的衣服。這位善男子，應當修習這件衣服。什麼是世尊的獅子座呢？就是理解一切法都是空寂的，處於無想無愿的狀態，這就是世尊的獅子座。這位善男子，應當像這樣安住，像這樣坐著，用這部經法為比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）、清信士（upasaka，在家男居士）、清信女（upasika，在家女居士）、天（deva，天神）、龍（naga，龍神）、鬼神（yaksa，夜叉等）廣泛地分別解說，心中歡喜踴躍，不懷怯弱，立志于大道，開導四眾。這位善男子，如果又在其他世界，化作化人以及眷屬比丘、比丘尼、清信士、清信女，宣講這部經典，'

【English Translation】 English version: At that time, the man, having witnessed the auspicious signs, dispelled his doubts and hesitations, thinking, 'I have been practicing diligently for a long time, and only now am I able to obtain this water.' O Medicine King! If there are Bodhisattvas who hear this scripture but do not accept, recite, or study it, they will be very far from the unsurpassed, true path. Such a sight is the result of the practices of all Bodhisattvas. If they hear this 'Saddharma-pundarika Sutra' (The Lotus Sutra of the Wonderful Dharma), recite it, practice diligently, keep it in their hearts, and put it into practice, then they will quickly attain the most perfect enlightenment. The Buddha said to Medicine King, 'All Bodhisattvas who are unwilling to accept, recite, and practice this scripture cannot attain the unsurpassed, true path and the most perfect enlightenment. Why is that? I have already spoken and publicly declared this principle. If someone does not like this scripture, they are going against all the Tathagatas (Buddhas). This scripture is the foremost of the Dharma, the source of wisdom, and it enables Bodhisattvas to achieve enlightenment. If there are Bodhisattvas who hear this scripture and feel fear, dread, and dislike, then you should know that they are new practitioners of the Dharma. If they do not feel fear, then they are those who have long practiced the Bodhisattva path. If Sravakas (Hearers) encounter this scripture and feel fear, dread, and apprehension, it is because of their arrogance and self-indulgence.' The Buddha said to Medicine King, 'After the Tathagata's Parinirvana (passing away), if there are Bodhisattvas and Mahasattvas (great beings) who wish to expound this scripture to the four assemblies, they should put on the Tathagata's robe and sit on the Lion Throne of the World Honored One, and then they can expound this scripture to the four assemblies. What does it mean to put on the Tathagata's robe? It means that one is able to be patient, gentle, and peaceful; this is called putting on the Tathagata's robe. This good son should cultivate this robe. What is the Lion Throne of the World Honored One? It is understanding that all dharmas (phenomena) are empty and still, and being in a state of no-thought and no-desire; this is the Lion Throne of the World Honored One. This good son should dwell in this way, sit in this way, and use this scripture to explain widely and distinctly to Bhiksus (Buddhist monks), Bhiksunis (Buddhist nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), Devas (gods), Nagas (dragons), and Yakshas (demons), with a joyful and enthusiastic heart, without fear or weakness, aspiring to the great path, and guiding the four assemblies. This good son, if he is in other worlds, transforms into transformed beings and their retinue of Bhiksus, Bhiksunis, Upasakas, and Upasikas, and proclaims this scripture,'

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法，設使有聞而不樂者，吾起令樂必使愛喜。若在閑居壙野之中，有天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒，吾遣化人為說經法，雖復迥在異方剎土，普當自現令眾人見。若受此典，不識句義失其次緒，使諷學者，蒙其威神令達義次。」

爾時世尊，即說偈曰：

「皆相棄怯亂，　　而當聽此經， 　是法難得遇，　　信者亦難值。 　如人慾求水，　　穿掘于高原， 　數數積功夫，　　但睹燥乾土。 　彼觀自思惟，　　其水為甚遠， 　所掘深乃爾，　　續見乾燥土。 　然後轉漸睹，　　濕土稍稍現， 　爾乃心決疑，　　今已得近水。 　其不聞是經，　　不數修行者， 　其人離道遠，　　去佛慧若此。 　斯經深巍巍，　　決諸聲聞事， 　還聞此經王，　　聽之思惟義， 　則得近大道，　　智者成聖慧， 　猶如見濕土，　　爾乃知得水。 　當入于佛室，　　被服如來衣， 　則處吾聖座，　　明者乃說此。 　慈心入吾室，　　忍柔和被服， 　解空師子座，　　而說無所畏。 　設刀瓦石打，　　為人見罵詈， 　故為說此法，　　吾悉忍斯音。 　游在億千土，　　吾身當堅固， 　無思議垓劫，　　為眾生分別。 　佛滅度之後，　　為眾去怨結， 　多遣諸

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果有人聽聞佛法而不喜歡，我會讓他們喜歡並愛上它。如果有人在僻靜的荒野中，有天（deva，天神）、龍（naga，神龍）、神（deva，神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天神）、迦樓羅（garuda，金翅鳥神）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神），我會派遣化身去為他們宣說佛法。即使他們遠在其他國土，也會讓他們顯現，讓眾人看見。如果有人接受這部經典，卻不理解其中的含義和次第，我會讓誦讀者得到我的威神加持，從而理解其中的含義和次第。』 這時，世尊即說偈頌： 『大家都互相猜忌、膽怯和混亂，應當聽聞這部經典，此法難以遇到，相信的人也很難遇到。 就像有人想要找水，在高原上挖掘，多次努力，卻只看到乾燥的泥土。 他觀察並思考，水一定很遠，挖得這麼深，看到的還是乾燥的泥土。 然後逐漸看到，濕土慢慢出現，這時他才確信，現在已經接近水源了。 那些不聽聞這部經典，不經常修行的人，他們離道很遠，離佛的智慧就像這樣。 這部經典深奧而偉大，能解決聲聞（sravaka，聽聞佛法而修行的人）的問題，如果能聽聞這部經王，聽聞並思考其中的含義，就能接近大道，智者就能成就聖慧，就像看到濕土，就知道快要得到水一樣。 應當進入佛的房間，穿上如來的衣服，坐在我的聖座上，明智的人才能宣說此法。 以慈悲心進入我的房間，穿上忍辱柔和的衣服，坐在空性的獅子座上，才能無所畏懼地宣說佛法。 即使有人用刀、瓦片、石頭打我，或者有人辱罵我，爲了他們宣說此法，我都會忍受這些聲音。 即使遊歷億千國土，我的身體也會堅固，在不可思議的劫數中，為眾生分別解說。 佛陀滅度之後，爲了消除眾生的怨恨和糾結，我會派遣許多化身，

【English Translation】 English version: The Buddha said, 'If there are those who hear the Dharma and do not rejoice, I will cause them to rejoice and love it. If there are beings in secluded wildernesses, such as devas (gods), nagas (dragons), devas (gods), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents), I will send emanations to expound the Dharma to them. Even if they are far away in other lands, I will make them appear so that all may see. If someone receives this scripture but does not understand its meaning or sequence, I will enable those who recite it to receive my divine power, so that they may understand its meaning and sequence.' At that time, the World Honored One spoke in verse: 'All are mutually suspicious, timid, and confused; they should listen to this scripture. This Dharma is difficult to encounter, and those who believe are also difficult to find. It is like a person seeking water, digging on a high plateau, repeatedly exerting effort, but only seeing dry earth. He observes and thinks, the water must be very far; having dug so deep, he still sees dry earth. Then gradually he sees, damp earth slowly appearing; then he is certain, now he is close to the water. Those who do not hear this scripture, who do not practice diligently, they are far from the path, and their distance from the Buddha's wisdom is like this. This scripture is profound and majestic, resolving the matters of the sravakas (hearers of the Dharma); if one hears this king of scriptures, listens and contemplates its meaning, then one will approach the great path, and the wise will attain sage wisdom, just as seeing damp earth, one knows one is about to obtain water. One should enter the Buddha's chamber, put on the Tathagata's robe, and sit on my holy seat; only the wise can expound this Dharma. With a compassionate heart, enter my chamber, put on the robe of patience and gentleness, sit on the lion's seat of emptiness, and then speak without fear. Even if someone strikes me with knives, tiles, or stones, or if someone reviles me, for their sake I will expound this Dharma, and I will endure these sounds. Even if I travel through billions of lands, my body will be firm, and for countless eons, I will explain and differentiate for sentient beings. After the Buddha's parinirvana, to eliminate the resentment and knots of sentient beings, I will send many emanations,'

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化人，　　而說此經典。 　比丘比丘尼，　　清信士女等， 　當供養此輩，　　及諸來會者。 　石打杖撾罵，　　懷結而惡口， 　若有設此兇，　　化人悉呵教。 　假使獨自行，　　而諷誦玩習， 　不被無惡聲，　　質直游閑居。 　其人在彼行，　　晝夜一己身， 　吾遣與共俱，　　為伴說此典。 　其人辯才，　　無所掛礙，　　多能明瞭， 　隨順之法。　　可悅人民，　　億百千垓， 　猶如佛聖，　　之所建立。　　假使有人， 　不依此法，　　則為名曰，　　諸菩薩逆。 　學者遊行，　　及有所坐，　　得見諸佛， 　如江河沙。」

正法華經七寶塔品第十一

爾時佛前，七寶之塔從地踴出，二萬里適現繞佛，超在虛空自然而立。其塔殊好色若千變，五種之華而雨其上，紛紛如雪。莊嚴校飾塔寺講堂，以無數寶因共合成，百千欄楯窗牖軒戶，不可稱計。懸眾幡蓋垂寶瓔珞，諸明月珠羅列虛空，猶如眾星。香爐寶瓶滿中名香，栴檀芬馨一切普勛，三千大千佛之國土。金銀琉璃水精、珊瑚虎魄、車𤦲馬瑙，以為寶蓋，其蓋高顯至第一天。忉利諸天及四天王，皆散意華供養七寶塔。其塔寺中自然發聲，嘆言：「善哉！善哉！世尊安住！審如所言，道德玄妙超絕無侶，慧平等一猶

【現代漢語翻譯】 現代漢語譯本 化現的人，來宣說這部經典。 比丘（出家男眾）、比丘尼（出家女眾），清信士（在家男眾）、清信女（在家女眾）等， 應當供養這些人，以及所有來參加法會的人。 如果有人用石頭、棍棒擊打，或者辱罵，心懷怨恨，惡語相向， 如果有人做出這些兇惡的行為，化現的人都會呵斥教導他們。 即使有人獨自修行，諷誦、研習這部經典， 也不會遭受惡聲，品行正直，悠閒自在地生活。 那個人在修行時，無論白天黑夜，都是獨自一人， 我會派遣化身與他同行，作為伴侶，一起宣說這部經典。 那個人辯才無礙，通達明瞭， 能夠隨順佛法，使人喜悅，數量達到億百千垓（極大的數量）， 就像佛陀聖者所建立的教法一樣。 如果有人不依從這部經典，那麼就被稱為違逆諸菩薩。 修行者，以及有所安坐之處，都能見到諸佛，如同恒河沙數一般。

《正法華經·七寶塔品》第十一

那時，在佛陀面前，一座七寶塔從地涌出，高出地面二萬里，環繞佛陀，懸浮在空中自然而立。那座寶塔非常殊勝美好，色彩千變萬化，五種鮮花如雪般紛紛落下，裝飾著寶塔和講堂，由無數珍寶共同構成，有成百上千的欄桿、窗戶、軒戶，數不勝數。懸掛著各種幡蓋，垂著寶貴的瓔珞，明月珠羅列在空中，如同繁星。香爐寶瓶中盛滿了名貴的香料，栴檀的芬芳普熏三千大千佛土。用金、銀、琉璃、水晶、珊瑚、琥珀、硨磲、瑪瑙等製成寶蓋，寶蓋高聳入雲，直達第一層天。忉利天（欲界第二天）的諸天和四天王，都散發著鮮花供養七寶塔。寶塔中自然發出聲音，讚歎道：『善哉！善哉！世尊安住！確實如您所說，道德玄妙，超絕無雙，智慧平等如一。』

【English Translation】 English version The manifested beings, who preach this scripture. Monks (bhikshus), nuns (bhikshunis), laymen (upasakas), and laywomen (upasikas), Should make offerings to these beings, and to all those who come to the assembly. If someone strikes with stones or sticks, or scolds, harbors resentment, and speaks harshly, If someone commits these evil acts, the manifested beings will all rebuke and teach them. Even if someone practices alone, reciting and studying this scripture, They will not be subjected to harsh words, their conduct will be upright, and they will live in peace. When that person is practicing, whether day or night, alone, I will send a manifested being to accompany them, as a companion, to preach this scripture together. That person will have unobstructed eloquence, be clear and understanding, Able to follow the Dharma, bringing joy to people, in numbers reaching billions upon billions, Just like the teachings established by the Buddha and the saints. If someone does not follow this scripture, then they are called those who oppose the Bodhisattvas. Practitioners, and wherever they sit, will be able to see Buddhas, as numerous as the sands of the Ganges River.

The Sutra of the Lotus Flower of the Wonderful Law, Chapter Eleven: The Jeweled Stupa

At that time, in front of the Buddha, a jeweled stupa emerged from the earth, rising twenty thousand miles above the ground, circling the Buddha, and standing naturally in the air. That stupa was extremely magnificent and beautiful, with ever-changing colors, and five kinds of flowers fell like snow, adorning the stupa and the lecture hall. It was made of countless treasures, with hundreds and thousands of railings, windows, and doors, beyond counting. Various banners and canopies were hung, precious necklaces were draped, and bright moon pearls were arranged in the air, like stars. Incense burners and treasure vases were filled with precious fragrances, and the fragrance of sandalwood permeated the three thousand great thousand Buddha-lands. The canopy was made of gold, silver, lapis lazuli, crystal, coral, amber, tridacna, and agate, and it reached high into the sky, up to the first heaven. The gods of the Trayastrimsa Heaven (the second heaven of the desire realm) and the Four Heavenly Kings all scattered flowers to make offerings to the jeweled stupa. From within the stupa, a voice naturally arose, praising: 'Excellent! Excellent! The World-Honored One abides! Indeed, as you have said, your morality is profound and unparalleled, and your wisdom is equal and one.'

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如虛空，實無有異。」

時四部眾見七寶塔，在於虛空高大微妙，巍巍無量光耀煒曄，靡所不照，頒宣善哉，歡喜踴躍叉手而立，瞻戴無厭。時有菩薩，名曰大辯，見諸天人心懷猶豫，乍悲乍喜欲得知此，何所瑞應？故前問佛：「唯然世尊，今者何故，七寶塔寺現大聖前，高廣無極莫不見者，而寶塔寺自然出聲，贊曰善哉！何所感動而有此瑞？」

世尊則告大辯菩薩：「此寶塔寺有如來身，完具一定而無缺減。東方去此不可計會諸佛世界，有佛號名多寶如來，國曰寶凈。本行道時而自發愿：『吾會當以此《正法華經》當自修成，使諸菩薩皆得聽聞，然後乃坐于佛樹下，還成無上正真之道。』其佛所念，果如所言，為諸十方講說經法，開化一切皆令得道。於時其佛臨欲滅度，普告諸天世間人民及諸比丘：『吾滅度后，奉如來身全取其體，一等完具興大塔寺。若見塔者悉得其所，功德難限。』於時其佛，建立如是無極聖化：『十方世界其有講說此《法華經》，吾七寶塔，踴現諸佛所說經處，其舍利身在七寶塔，贊言善哉！』」

佛告大辯：「是七寶塔在於東方而處於下，去是無量江河沙佛土，在於虛空未曾出現，今見能仁如來正覺，本行學道為菩薩時，用眾生故不吝身命，精進不懈行權方便，佈施、持

【現代漢語翻譯】 現代漢語譯本：如同虛空一樣，實際上沒有差別。

當時四部大眾看見七寶塔，在虛空中高大微妙，巍峨無量，光芒照耀，沒有不被照到的地方，都稱讚『善哉』，歡喜踴躍，合掌而立，瞻仰敬戴，沒有厭倦的時候。當時有一位菩薩，名叫大辯（菩薩名），看見諸天人和人心懷猶豫，時而悲傷時而歡喜，想要知道這是什麼瑞應？所以上前問佛：『世尊，現在是什麼緣故，七寶塔寺出現在大聖面前，高廣無邊，沒有誰看不見，而且寶塔寺自然發出聲音，讚歎說『善哉』！是什麼感動而有這樣的瑞應？』

世尊就告訴大辯菩薩：『這寶塔寺里有如來的身體，完整具備，沒有缺少。東方離這裡不可計數諸佛世界，有一尊佛號名多寶如來（佛名），他的國名叫寶凈（國名）。他最初修行的時候就發願：『我應當用這部《正法華經》（佛經名）自己修成，使所有菩薩都能聽聞，然後才坐在菩提樹下，成就無上正真之道。』這尊佛所想的，果真如他所說，為十方眾生講說經法，開化一切眾生都令得道。當時這尊佛臨近涅槃，普遍告訴諸天世間人民以及所有比丘：『我涅槃后，供奉如來全身，完整地取其身體，一律完整地興建大塔寺。如果見到塔的人，都能得到他們所應得的，功德難以限量。』當時這尊佛，建立了這樣無上的聖化：『十方世界如果有講說這部《法華經》（佛經名）的地方，我的七寶塔，就會在諸佛所說經的地方涌現，我的舍利身在七寶塔中，讚歎說『善哉』！』

佛告訴大辯：『這七寶塔在東方，處於下方，距離這裡有無量恒河沙數佛土，在虛空中沒有出現過，現在看見能仁如來（佛名）正覺，最初修行學道作為菩薩的時候，爲了眾生的緣故不吝惜身命，精進不懈地修行權巧方便，佈施、持戒、忍辱、精進、禪定、智慧，成就一切功德，所以七寶塔涌現出來，讚歎說『善哉』！』

【English Translation】 English version: Like empty space, there is actually no difference.

At that time, the fourfold assembly saw the Seven Treasure Stupa, high and wondrous in the void, majestic and boundless, its light shining everywhere, illuminating all without exception. They all praised 'Excellent!' with joy and excitement, stood with their palms together, gazing upon it with reverence, never tiring. At that time, there was a Bodhisattva named Great Eloquence (Bodhisattva's name), who saw that the gods and humans were hesitant, sometimes sad and sometimes joyful, wanting to know what this auspicious sign was. Therefore, he stepped forward and asked the Buddha: 'World Honored One, what is the reason that the Seven Treasure Stupa appears before the Great Sage, so high and vast that none can fail to see it, and that the Stupa naturally emits a voice, praising 'Excellent!'? What has moved it to produce such an auspicious sign?'

The World Honored One then told the Bodhisattva Great Eloquence: 'Within this Stupa is the body of the Tathagata, complete and without any deficiency. To the east, beyond countless Buddha worlds, there is a Buddha named Many Treasures Tathagata (Buddha's name), whose country is called Pure Treasure (country's name). When he first practiced the Way, he made a vow: 'I shall use this 'Lotus Sutra of the True Dharma' (Buddhist scripture's name) to achieve enlightenment myself, so that all Bodhisattvas may hear it, and then I shall sit under the Bodhi tree and attain the unsurpassed, true and correct Way.' What that Buddha thought, indeed came to pass, and he spoke the Dharma for all beings in the ten directions, enlightening all to attain the Way. At the time when that Buddha was about to enter Nirvana, he universally told all the gods, people of the world, and all Bhikkhus: 'After my Nirvana, venerate the entire body of the Tathagata, taking it completely, and build a great Stupa. If those who see the Stupa, they will all receive what they deserve, and their merits will be immeasurable.' At that time, that Buddha established such boundless sacred transformation: 'In any place in the ten directions where this 'Lotus Sutra' (Buddhist scripture's name) is spoken, my Seven Treasure Stupa will emerge where the Buddhas speak the Sutras, and my relic body within the Seven Treasure Stupa will praise 'Excellent!''

The Buddha told Great Eloquence: 'This Seven Treasure Stupa is in the east, below, beyond countless Ganges River sands of Buddha lands. It has never appeared in the void before. Now, seeing the Shakyamuni Tathagata (Buddha's name) attain perfect enlightenment, when he first practiced the Way as a Bodhisattva, he did not spare his life for the sake of sentient beings, diligently and tirelessly practicing skillful means, giving, keeping precepts, patience, diligence, meditation, and wisdom, accomplishing all merits. Therefore, the Seven Treasure Stupa has emerged, praising 'Excellent!'

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戒、忍辱、精進、一心、智慧，求頭與頭求眼與眼，求鼻與鼻求耳與耳，手足支體妻子侍從，七寶車乘象馬衣裘，國邑墟聚恣人所求，無所愛惜自致得佛。今故來現致敬能仁，欲令能仁佛坐我所有師子金床，講《正法華》開化一切，使蒙其恩。」

能仁如來尋如所勸，則升講堂師子之座，分別敷演《正法華經》，而說頌曰：

「設聞多寶佛，　　知其名號者， 　未曾畏終始，　　不復遭苦患。 　若聞藥王師，　　假記名號者， 　眾病自然愈，　　尋則識宿命。 　一切所供養，　　奉法為最上， 　分別空無慧，　　自致得佛道。 　宣暢《法華經》，　　以示諸不及， 　解本無三乘，　　順一無上真。」

佛告大辯：「今者多寶如來、至真，在斯塔寺，遙聞說此《正法華》典，是以踴出，贊言善哉！」

大辯菩薩復白佛言：「唯然世尊，今我等類諸來會者，欲得睹見多寶佛形，愿垂恩慈加以威神，使諸來者各得其所開發大道。」

佛告大辯菩薩：「多寶如來本亦自誓：『我之塔寺所至方面，聽此經典，設諸如來及四部眾，欲睹吾身，隨其十方之所欲愿，皆當得見，咸共供養於此化像。』大辯！欲知我身，亦當感是十方諸佛，一切世界所化如來，講說法者皆令詣此。」

爾

【現代漢語翻譯】 現代漢語譯本：持戒、忍辱、精進、一心、智慧，爲了求得佛法，可以捨棄頭顱、眼睛、鼻子、耳朵，手足肢體，妻子侍從，珍寶車乘，像馬衣物，乃至城池村落，任人索取，毫無吝惜，最終成就佛道。今天我特來拜見能仁（釋迦牟尼佛），希望他能坐在我這獅子金床上，宣講《正法華經》，開化一切眾生，使他們蒙受佛恩。 能仁如來（釋迦牟尼佛）隨即應允，登上講堂的獅子座，詳細闡述《正法華經》，並以偈頌說道： 『如果聽聞多寶佛（過去佛）的名號，知道他的名號，就不會再畏懼生死輪迴，不再遭受痛苦。如果聽聞藥王師（藥王菩薩）的名號，或者僅僅記住他的名號，各種疾病自然痊癒，並且能夠回憶起前世的宿命。 一切供養中，奉行佛法最為殊勝，通過分別空性的智慧，最終成就佛道。宣揚《法華經》，是爲了開示那些尚未領悟的人，讓他們明白本來就沒有三乘之分，只有唯一無上的真理。』 佛陀告訴大辯菩薩：『現在多寶如來（過去佛）、至真，就在這座佛塔寺廟中，他遙遠地聽聞我們宣講這部《正法華經》，所以踴躍而出，讚歎說「善哉！」』 大辯菩薩再次對佛陀說：『世尊，現在我們這些前來集會的人，都想瞻仰多寶佛（過去佛）的真身，希望您能施加恩慈和威神力，使所有來者都能各自開悟，證得大道。』 佛陀告訴大辯菩薩：『多寶如來（過去佛）曾經發誓：『我的佛塔寺廟所到之處，如果有人聽聞這部經典，如果有諸佛如來和四部大眾想要瞻仰我的真身，無論他們來自哪個方向，都應當能夠見到，並且共同供養我的化身。』大辯，要知道，我的真身也應當感召十方諸佛，以及一切世界所化現的如來，凡是講說佛法者，都應當來到這裡。』 這時，

【English Translation】 English version: 'With precepts, patience, diligence, one-pointedness, and wisdom, seeking head for head, eye for eye, nose for nose, ear for ear, limbs, wife, attendants, seven treasures, carriages, elephants, horses, clothing, cities, and villages, letting people take whatever they desire, without any attachment, one ultimately attains Buddhahood. Today, I have come to pay respects to the Sage (Shakyamuni Buddha), wishing that he would sit on my lion's golden throne, expound the 'Saddharma Pundarika Sutra' (Lotus Sutra), enlighten all beings, and enable them to receive the Buddha's grace.' The Sage Tathagata (Shakyamuni Buddha) then complied with the request, ascended the lion's seat in the lecture hall, and expounded the 'Saddharma Pundarika Sutra' in detail, and spoke in verse: 'If one hears the name of Prabhutaratna Buddha (past Buddha), knowing his name, one will no longer fear the cycle of birth and death, and will no longer suffer. If one hears the name of Bhaisajyaraja (Medicine King Bodhisattva), or merely remembers his name, all diseases will naturally be cured, and one will immediately recognize past lives. Among all offerings, practicing the Dharma is the most supreme. Through the wisdom of discerning emptiness, one ultimately attains the path of Buddhahood. Proclaiming the 'Lotus Sutra' is to reveal it to those who have not yet understood, letting them know that there is originally no three vehicles, only the one unsurpassed truth.' The Buddha told Mahapratibhana Bodhisattva: 'Now, Prabhutaratna Tathagata (past Buddha), the most truthful one, is in this stupa temple. He heard from afar that we are expounding this 'Saddharma Pundarika Sutra', so he joyfully emerged, praising, saying, 「Excellent!」' Mahapratibhana Bodhisattva again said to the Buddha: 'World Honored One, now we, all those who have come to this assembly, wish to behold the form of Prabhutaratna Buddha (past Buddha). We hope that you will bestow your grace and divine power, so that all who have come may each attain enlightenment and realize the great path.' The Buddha told Mahapratibhana Bodhisattva: 'Prabhutaratna Tathagata (past Buddha) also made a vow: 「Wherever my stupa temple is located, if anyone hears this sutra, if there are Tathagatas and the four assemblies who wish to behold my form, no matter which direction they come from, they shall be able to see me, and together make offerings to my manifested form.」 Mahapratibhana, know that my form should also inspire all the Buddhas of the ten directions, and all the Tathagatas manifested in all the worlds, all those who expound the Dharma, should come here.' At that time,

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時大辯菩薩復白佛言：「唯然世尊，垂加大恩，普現一切十方國土諸佛聖德。」

佛默然可，即時演放眉間眾毛微妙光明，普照十方各各五百江河沙等億百千數諸佛國土，一切世尊各各普現，止其國土坐于樹下奇妙莊嚴師子之座，與無央數百千菩薩，在寶交露布好座具，珍琦殊異懸繒幡蓋，垂於四面諸佛座上，為諸眾生講說經法，音聲柔和靡不解達，百千菩薩啟受所聞。東西南北四隅上下，無數百千億垓難量江河沙等諸佛世界，皆亦如是靡不見者。

時十方佛各各自告諸菩薩等：「諸族姓子，汝輩當往詣忍世界見能仁佛如來、至真，並當瞻戴多寶世尊形像塔寺。」

彼時於此忍界所有功勛善德，殊雅威神自然而現，七寶諸樹周匝而生，其地悉變為紺琉璃，以紫磨金而為長繩，連綿莊飾八交路道，其地平正，除諸郡國縣邑村落、大海江河川流泉源，皆不復現，但見自然諸天香爐燒眾名香，普雨天華。於此佛土，應時移徙諸天人民在他佛國。時諸眾會現在七寶諸交露帳，諸交露帳莊嚴殊妙，不可稱量遍此佛土。時彼十方一切諸佛，各有侍者，亦復皆來詣此忍界，各各至於眾寶樹下。此諸寶樹高二萬二千里，枝葉華實各各茂盛，斯寶樹下有師子床，高二萬里，皆以奇寶眾珍為座。如來座上，如是比像，于

【現代漢語翻譯】 現代漢語譯本： 當時，大辯菩薩再次對佛說：『是的，世尊，請您施予大恩，普遍顯現十方國土諸佛的聖德。』 佛默然認可，隨即從眉間放出無數微妙的光明，普照十方每個方向各五百江河沙數等億百千諸佛國土，一切世尊各自普遍顯現，在各自的國土坐在樹下奇妙莊嚴的獅子座上，與無數百千菩薩，在寶交露布的好座位上，珍奇的懸掛著幡蓋，垂在四面諸佛的座位上，為眾生講說經法，聲音柔和沒有不理解的，百千菩薩領受所聞。東西南北四隅上下，無數百千億垓難以計量的江河沙數等諸佛世界，都像這樣沒有不看見的。 當時，十方佛各自告訴諸菩薩等：『各位族姓子，你們應當前往娑婆世界，去見能仁佛（釋迦牟尼佛的稱號）如來、至真，並且應當瞻仰多寶世尊（過去佛）的形像塔寺。』 那時，在這個娑婆世界，所有功勛善德，殊勝雅緻的威神自然顯現，七寶樹木周匝生長，地面全部變為紺琉璃，用紫磨金作為長繩，連綿裝飾八交路道，地面平整，除去所有郡國縣邑村落、大海江河川流泉源，都不再顯現，只見到自然諸天香爐燃燒各種名香，普遍降下天花。在這個佛土，應時遷移諸天人民到其他佛國。當時，所有集會的人都坐在七寶交露帳中，這些交露帳莊嚴殊妙，不可稱量地遍佈這個佛土。當時，十方一切諸佛，各有侍者，也都來到這個娑婆世界，各自到達眾寶樹下。這些寶樹高二萬二千里，枝葉花實各自茂盛，這些寶樹下有獅子床，高二萬里，都用奇珍異寶作為座位。如來的座位上，就像這樣，在

【English Translation】 English version: At that time, the Bodhisattva Mahāpratibhāna again said to the Buddha, 'Yes, World Honored One, please bestow great grace and universally manifest the holy virtues of all Buddhas in the ten directions.' The Buddha silently approved, and immediately emitted subtle light from between his eyebrows, universally illuminating the Buddha lands in the ten directions, each with five hundred Ganges River sands of billions and trillions. All the World Honored Ones manifested themselves, each sitting in their own lands under trees on wondrously adorned lion thrones, with countless hundreds and thousands of Bodhisattvas, on precious canopies and fine seats, with rare and precious hanging banners and canopies, draped over the four sides of the Buddhas' seats, expounding the Dharma for all beings. Their voices were gentle and clear, and all understood, with hundreds and thousands of Bodhisattvas receiving what they heard. In the east, west, south, north, four corners, above and below, countless hundreds of thousands of billions of immeasurable Ganges River sands of Buddha worlds, all were like this, and nothing was unseen. At that time, the Buddhas of the ten directions each told their Bodhisattvas, 'Sons of noble families, you should go to the Sahā world to see the Tathāgata, the Perfectly Enlightened One, the Sage of the Shakya clan (another name for Shakyamuni Buddha), and you should also pay homage to the image of the Stupa of the World Honored One Prabhutaratna (a past Buddha).' At that time, in this Sahā world, all meritorious virtues, extraordinary and elegant majestic powers naturally manifested. Seven-jeweled trees grew all around, and the ground was transformed into lapis lazuli. Purple gold was used as long ropes, continuously adorning the eight intersecting roads. The ground was level, and all counties, cities, villages, and hamlets, the great seas, rivers, streams, and springs, all disappeared. Only natural heavenly incense burners burning various famous incenses were seen, and heavenly flowers rained down everywhere. In this Buddha land, the heavenly people were immediately transferred to other Buddha lands. At that time, all the assemblies were sitting in seven-jeweled canopies, which were wondrously adorned, immeasurably covering this Buddha land. At that time, all the Buddhas of the ten directions, each with their attendants, also came to this Sahā world, each arriving under the many jeweled trees. These jeweled trees were 22,000 miles high, with branches, leaves, flowers, and fruits all flourishing. Under these jeweled trees were lion thrones, 20,000 miles high, all made of rare and precious jewels. On the Tathāgata's seat, it was like this, in

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此三千大千世界，但見諸佛靡不周遍，非是釋迦文如來、至真、等正覺之所變現也，各從十方諸佛剎土而來到此，顯示大道無極之德。

爾時世尊釋迦文尼，變諸如來所化形像，在於八方各二萬億所有國土，皆無地獄、餓鬼、畜生，移徙諸天及阿須倫，在於他方諸佛世界。令二萬億諸佛國土地紺琉璃，皆以七寶變成樹木，其諸寶樹高二萬二千里，枝葉華實各各茂盛，諸師子座高二萬里，此諸佛土而皆平正，無有河海眾流泉源，亦無諸山，目鄰、大目鄰、須彌山王、鐵圍、大鐵圍，一一佛土其地平等，七寶合成各各莊嚴，諸寶交露快樂難量，遍佈諸華燒眾名香。諸寶樹下各有如來坐師子床。如是比類，復更別有二萬世界能仁如來，各為諸方而特莊嚴，顯現清凈，皆為諸佛作其處所，此諸佛土，亦無地獄、餓鬼、畜生，諸龍、鬼神及阿須倫，亦復移徙諸天人民在他佛土。此諸佛土地紺琉璃，以紫磨金而為寶繩，連綿諸樹八重交道。又彼諸樹高大妙好亦復如前，師子之床莊嚴交飾。其地平正，無有山河江海之事，香華眾寶珍琦交露，垂明月珠亦復如前，行來進止道徑由路等無差特。

爾時釋迦文佛所化如來，在於東方恒沙等剎班宣道教，皆復來至，十方世界各三千億諸佛正覺，皆來詣此，如來悉坐于師子寶床，

【現代漢語翻譯】 現代漢語譯本：這三千大千世界，所見到的諸佛無不周遍，並非只是釋迦文如來（Sakyamuni Tathagata，佛教創始人）、至真（Tathagata，如來十號之一）、等正覺（Samyaksambuddha，佛的稱號）所變現的，而是各自從十方諸佛的剎土（Buddha-ksetra，佛所教化的國土）來到這裡，顯示大道無極的功德。 當時世尊釋迦文尼（Sakyamuni，釋迦牟尼佛），變化諸如來所化現的形像，在八方各二萬億個國土中，都沒有地獄、餓鬼、畜生，將諸天和阿修羅（Asura，一種神道）移到其他諸佛的世界。使二萬億個佛國土的土地都變成紺琉璃色，都用七寶變成樹木，那些寶樹高二萬二千里，枝葉花果各自茂盛，諸師子座高二萬里，這些佛土都平坦方正，沒有河流、海洋、眾多的泉源，也沒有山，目鄰（Maudgalyayana，佛陀十大弟子之一）、大目鄰（Mahamaudgalyayana，大目犍連，佛陀十大弟子之一）、須彌山王（Sumeru，佛教宇宙觀中的中心山）、鐵圍山（Cakravada，環繞須彌山的鐵山）、大鐵圍山（Mahacakravada，環繞世界的鐵山），每一個佛土的地面都平等，用七寶合成，各自莊嚴，各種寶物交相輝映，快樂難以衡量，遍佈各種鮮花，焚燒各種名貴的香。每棵寶樹下都有如來坐在師子座上。像這樣類似的，又另外有二萬個世界的能仁如來（Sakyamuni，釋迦牟尼佛），各自為各方特別莊嚴，顯現清凈，都是諸佛的處所，這些佛土也沒有地獄、餓鬼、畜生，諸龍、鬼神和阿修羅，也都被移到其他佛土的諸天人民那裡。這些佛土的土地是紺琉璃色，用紫磨金做成寶繩，連線著樹木，形成八重交錯的道路。那些樹木高大美妙也像前面所說，師子座莊嚴交錯裝飾。地面平坦方正，沒有山河江海，香花和各種珍寶交相輝映，垂掛著明月珠也像前面所說，行走進退的道路等都沒有差別。 當時釋迦文佛所化現的如來，在東方恒河沙數般的剎土宣講教義，都來到這裡，十方世界各有三千億諸佛正覺，都來到這裡，如來都坐在師子寶座上。

【English Translation】 English version: This great trichiliocosm, where all Buddhas are seen to pervade, is not merely a manifestation of Sakyamuni Tathagata (the founder of Buddhism), the Truly Enlightened One, the Perfectly Enlightened One (Samyaksambuddha, an epithet of a Buddha), but each comes from the Buddha-ksetras (Buddha-fields, the lands where Buddhas teach) of the ten directions, displaying the boundless virtues of the Great Path. At that time, the World Honored One, Sakyamuni, transformed the forms manifested by the Tathagatas, and in two hundred million lands in each of the eight directions, there were no hells, hungry ghosts, or animals. He moved the devas (gods) and asuras (a type of demigod) to other Buddha worlds. He made the land of two hundred million Buddha-lands become lapis lazuli in color, and all were transformed into trees made of seven treasures. These treasure trees were 22,000 miles high, with branches, leaves, flowers, and fruits flourishing. The lion thrones were 20,000 miles high. These Buddha-lands were all flat and even, without rivers, oceans, or numerous springs, nor were there any mountains, Maudgalyayana (one of the ten great disciples of the Buddha), Mahamaudgalyayana (another of the ten great disciples), Mount Sumeru (the central mountain in Buddhist cosmology), the Iron Mountain Range (Cakravada, the iron mountains surrounding Mount Sumeru), or the Great Iron Mountain Range (Mahacakravada, the iron mountains surrounding the world). The ground of each Buddha-land was equal, made of seven treasures, each adorned, with various treasures intermingling, joy immeasurable, covered with various flowers, and burning various precious incenses. Under each treasure tree, a Tathagata sat on a lion throne. Similarly, there were another 20,000 worlds of Sakyamuni Tathagatas, each specially adorned for their respective directions, manifesting purity, all being places for the Buddhas. These Buddha-lands also had no hells, hungry ghosts, or animals. The dragons, ghosts, and asuras were also moved to other Buddha-lands among the devas and people. The land of these Buddha-lands was lapis lazuli in color, with ropes made of purple gold connecting the trees, forming eight layers of intersecting paths. The trees were tall and wonderful, as described before, and the lion thrones were adorned with intricate decorations. The ground was flat and even, without mountains, rivers, or oceans. Fragrant flowers and various treasures intermingled, and the hanging bright moon pearls were also as described before. The paths for walking and moving were all the same. At that time, the Tathagatas transformed by Sakyamuni Buddha, preaching the Dharma in lands as numerous as the sands of the Ganges in the east, all came here. From the ten directions, three hundred billion Buddhas of Perfect Enlightenment each came here, and the Tathagatas all sat on lion thrones made of treasures.

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各取寶華授諸侍者：「諸族姓子，汝等往詣耆阇崛山能仁佛所，致吾名字敬問無量，聖體康強力勢如常，所游安耶？以此眾華，供散彼佛及諸菩薩眾弟子上，宣我所言，多所開化。」

於是釋迦文如來、至真，見諸所化各各坐于師子之座，及諸侍者皆來集會，赍華供養，即從坐起住于虛空，四部之眾悉亦各起叉手而立。佛以手指開七寶寺講堂之戶，亙然通徹晃若日出，譬如開于大國城門，而以管籥去其關軸內外無礙。釋迦文佛以手兩指，開七寶寺講堂之戶，現其威德不可稱限亦復若茲。如來這開七寶寺戶，多寶如來、至真、等正覺身即現矣，坐師子床，肌色如故亦不枯燥，威光端正相好如畫，口重宣言：「善哉！善哉！釋迦文佛！說此經典，何其快乎！吾以欲聞此經法故，故自出現。」

時四部眾見多寶如來、至真、等正覺，聞其滅度去世以來不可稱計億百千劫，聽言善哉！甚大驚怪，初未曾有。即以天華，供養散於釋迦文佛、多寶如來。時多寶佛則以半座與釋迦文，七寶寺中有聲出曰：「釋迦文佛！愿坐此床。」釋迦文佛輒如其言，時二如來共同一處，在於虛空，七寶交露坐師子床。

時四部眾各心念言：「諸佛、至真道德高遠而不可逮，巍巍難量不可稱限，惟愿如來，垂意見念加威神恩，令我

【現代漢語翻譯】 現代漢語譯本：他們各自取了寶華，交給侍者們，說道：『各位族姓之子，你們前往耆阇崛山（Grdhrakuta，又譯靈鷲山，佛陀常住地）能仁佛（釋迦牟尼佛的稱號）那裡，代我問候，表達我無限的敬意，問候聖體是否安康，力量是否如常，游化是否安穩？用這些鮮花，供養散佈在那佛陀以及諸菩薩眾弟子之上，宣說我的話，多多開導他們。』 於是，釋迦文如來、至真（佛的稱號），看到被教化的眾生各自坐在獅子座上，以及侍者們都來了，拿著鮮花供養，就從座位上起身，站立在虛空中，四部大眾也都各自起身，合掌而立。佛用手指打開七寶寺講堂的門，頓時通透明亮，如同日出一般，好比打開大國的城門，用管籥去掉門軸，內外沒有阻礙。釋迦文佛用兩根手指，打開七寶寺講堂的門，展現出他不可稱量的威德，也是如此。如來剛打開七寶寺的門，多寶如來、至真、等正覺（佛的稱號）的身軀就顯現出來，坐在獅子座上，膚色如舊，沒有枯槁，威光端正，相好莊嚴如畫，口中鄭重宣告：『善哉！善哉！釋迦文佛！宣說這部經典，真是太好了！我因為想聽這部經法，所以才親自出現。』 當時，四部大眾見到多寶如來、至真、等正覺，聽到他說自從滅度去世以來已經過了不可稱計的億百千劫，聽到他說『善哉』，都感到非常驚訝，前所未有。他們立即用天花，供養散佈在釋迦文佛、多寶如來身上。當時，多寶佛就將半個座位讓給釋迦文，七寶寺中傳出聲音說：『釋迦文佛！請坐這張床。』釋迦文佛就按照他的話做了，當時兩位如來共同在一個地方，在虛空中，七寶交相輝映，坐在獅子座上。 當時，四部大眾各自心中想：『諸佛、至真（佛的稱號）的道德高遠而不可企及，巍峨難量，不可稱限，只希望如來，垂憐我們，加持神恩，讓我們』

【English Translation】 English version: They each took precious flowers and gave them to their attendants, saying, 'You, sons of noble families, go to the place of the Tathagata (another name for Buddha) Sakyamuni at Mount Grdhrakuta (Vulture Peak, a place where Buddha often stayed), convey my name and pay my boundless respects, inquire if his holy body is healthy, if his strength is as usual, and if his travels are peaceful? Use these flowers to offer and scatter them upon that Buddha and all the Bodhisattvas and disciples, proclaim my words, and enlighten them greatly.' Then, the Tathagata Sakyamuni, the Truthful One (another name for Buddha), saw that the beings he had transformed were each sitting on a lion's seat, and that the attendants had all arrived, bringing flowers for offerings. He then rose from his seat and stood in the void, and the four assemblies also rose and stood with their palms joined. The Buddha used his finger to open the door of the seven-jeweled temple's lecture hall, and it instantly became clear and bright, like the rising sun, as if opening the city gate of a great kingdom, and using a key to remove the door bolt, so that there was no obstruction inside or out. The Buddha Sakyamuni used two fingers to open the door of the seven-jeweled temple's lecture hall, revealing his immeasurable power, and it was just like this. As soon as the Tathagata opened the door of the seven-jeweled temple, the body of the Tathagata Prabhutaratna, the Truthful One, the Perfectly Enlightened One (another name for Buddha), appeared, sitting on a lion's seat, his skin color as before, not withered, his majestic light upright, his features as beautiful as a painting, and he solemnly declared, 'Excellent! Excellent! Sakyamuni Buddha! How wonderful it is to preach this sutra! Because I wanted to hear this Dharma, I have appeared myself.' At that time, the four assemblies saw the Tathagata Prabhutaratna, the Truthful One, the Perfectly Enlightened One, and heard him say that since his passing away, countless hundreds of thousands of kalpas (eons) had passed, and hearing him say 'Excellent,' they were all greatly astonished, something they had never experienced before. They immediately used heavenly flowers to offer and scatter them upon Sakyamuni Buddha and Prabhutaratna Buddha. At that time, Prabhutaratna Buddha gave half of his seat to Sakyamuni, and a voice came from the seven-jeweled temple, saying, 'Sakyamuni Buddha! Please sit on this seat.' Sakyamuni Buddha did as he was told, and then the two Tathagatas were together in one place, in the void, with the seven jewels shining, sitting on the lion's seat. At that time, the four assemblies each thought in their hearts, 'The virtues of the Tathagatas, the Truthful Ones (another name for Buddha), are lofty and unattainable, majestic and immeasurable, and beyond description. We only hope that the Tathagata will have compassion on us, bestow his divine grace, and let us'

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等輩俱處虛空。」佛知所念，現神足力，使四部眾自然超上處於虛空。

時釋迦文佛告四部眾諸比丘等：「於此忍界，誰能堪任說是經典？今是其時亦是大節，如來現在、若滅度后，當受此法持諷讀誦。今如來身幸欲滅度，比丘當舍如來所供養供事之誼，奉順恭敬於此經典。」

於時說頌曰：

「無極大聖，　　來至於斯，　　導師因現， 　琦妙塔寺。　　比丘欲知，　　聽法故舉， 　何人省是，　　不興精進。　　滅度以來， 　無央數劫，　　今日乃能，　　欲聽經典。 　以故發來，　　因緣宣教，　　得度無極， 　法之善利。　　于往故世，　　自興此誓， 　導師所愿，　　正由此道。　　滅度以來， 　久遠乃爾，　　於今復見，　　十方世界。 　自在去此，　　悠悠極迥，　　億百千數， 　如江河沙。　　因經典故，　　而發詣此， 　滅度聖將，　　而自現矣。　　各各由在， 　于諸國土，　　一切志樂，　　聲聞之行。 　皆欲將護，　　于正法故，　　何緣當令， 　經典久存？　　因由依附，　　諸佛之道， 　在無央數，　　諸佛世界，　　取合衆生， 　來至於斯，　　修治嚴凈，　　神足之力。 　各各自說，　　如是廣誼，　　何因得說， 　于茲法眼？

【現代漢語翻譯】 現代漢語譯本 『他們都應該和我一樣處於虛空中。』佛陀知道他們的想法，於是展現神通力量，使四部大眾自然地升到虛空中。 這時，釋迦文佛（Shakyamuni Buddha）告訴四部大眾，包括比丘（bhiksu，出家男眾）等：『在這個娑婆世界（忍界），誰能夠承擔宣說這部經典？現在正是時候，也是一個重要的時刻。如來（tathagata，佛的稱號）現在在世，或者滅度之後，都應當接受此法，受持、諷誦。現在如來之身將要滅度，比丘們應當捨棄對如來的供養和侍奉，轉而奉順恭敬這部經典。』 當時，佛陀說了偈頌： 『無上偉大的聖者，來到這裡，導師因此顯現，奇妙的塔寺。 比丘們想要知道，爲了聽法而舉起，誰能領悟這個道理，而不奮發精進？ 從佛陀滅度以來，經過無數劫，今天才能夠，想要聽聞這部經典。 因此發心前來，因緣宣說教法，得到無上的解脫，這是佛法的殊勝利益。 在過去的世界裡，自己發下這樣的誓願，導師所希望的，正是通過這條道路。 從佛陀滅度以來，已經很久遠了，今天又再次見到，十方世界。 自在地離開那裡，遙遠而極其遙遠，億百千數，如同恒河沙數。 因為這部經典，而發心來到這裡，滅度的聖者們，也顯現出來了。 他們各自來自，各個國土，一切都志向于，聲聞（sravaka，聽聞佛法而修行的人）的修行。 都想要護持，爲了正法，什麼原因能夠讓，經典長久流傳？ 因為依附，諸佛的道路，在無數的，諸佛世界，聚集眾生，來到這裡。 修治莊嚴清凈，憑藉神通的力量，各自述說，如此廣大的意義。 什麼原因能夠宣說，這法眼（dharma-caksu，智慧之眼）？』

【English Translation】 English version 'They should all be in the void with me.' Knowing their thoughts, the Buddha manifested his supernatural power, causing the four assemblies to naturally rise and be in the void. Then, Shakyamuni Buddha addressed the four assemblies, including the bhiksus (monks): 'In this Saha world (world of endurance), who can bear to expound this sutra? Now is the time, and it is also a great occasion. Whether the Tathagata (Buddha) is present or after his parinirvana, one should receive this Dharma, uphold, recite, and chant it. Now that the Tathagata's body is about to pass into parinirvana, the bhiksus should relinquish the offerings and services to the Tathagata and instead devote themselves to revering and respecting this sutra.' At that time, the Buddha spoke in verses: 'The supreme and great sage, has come here, the guide thus appears, the wondrous stupa and temple. The bhiksus wish to know, for the sake of hearing the Dharma, who can comprehend this principle, and not strive diligently? Since the Buddha's parinirvana, countless kalpas have passed, today we are able, to desire to hear this sutra. Therefore, they have come forth, the conditions for expounding the teachings, to attain boundless liberation, this is the excellent benefit of the Dharma. In past worlds, they made such vows, what the guide desires, is precisely through this path. Since the Buddha's parinirvana, it has been a long time, today we see again, the ten directions of the world. Freely departing from there, distant and extremely far, hundreds of millions, like the sands of the Ganges River. Because of this sutra, they have come here, the sages who have passed into parinirvana, have also appeared. Each of them comes from, various lands, all aspire to, the practice of the sravakas (hearers of the Dharma). All wish to protect, for the sake of the true Dharma, what cause will allow, the sutra to endure? Because of relying on, the path of the Buddhas, in countless, Buddha worlds, gathering sentient beings, they have come here. Cultivating and adorning purity, relying on supernatural powers, each speaks, such vast meanings. What cause allows one to expound, this Dharma-eye (eye of wisdom)?'

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諸佛住此，　　不可稱計， 　在於樹下，　　而處道場。　　其身真諦， 　巍巍億垓，　　諸導師眾，　　坐師子床。 　清凈常正，　　明顯如日，　　若如火光， 　除于陰冥。　　柔軟美香，　　薰於十方， 　供養達至，　　愍傷世者。　　其有度脫， 　一切眾生，　　恩德流佈，　　常通於此。 　吾滅度之後，　　其持此經典， 　速逮得受決，　　目見世導師。 　佛滅度之後，　　其多寶仁賢， 　聞見師子座，　　塔寺所在處。 　我身次在是，　　億千來至此， 　最勝子所由，　　堪說斯經典。 　若聞此法，　　能受究竟，　　則為奉事， 　歸命我身，　　並及多寶，　　如來之尊， 　奉順現在，　　十方諸佛。　　復及今來， 　諸導師眾，　　莊校聖體，　　殊妙難量， 　悉為供養，　　具足無限，　　用尊修受， 　此經典故。　　以曾見吾，　　聞所講說， 　亦復更睹，　　寺中世尊，　　並余無數， 　諸導師眾，　　從百千億，　　國土至此。 　慧命族姓子，　　愍傷于眾生， 　此處難可值，　　諸導師所樂。 　諸無數經卷，　　猶如江河沙， 　佛雖說彼經，　　不足為奇特。 　其度須彌山，　　則以手舉持， 　跳著億千國，　　不足以為難。

【現代漢語翻譯】 現代漢語譯本 諸佛安住於此，數量不可稱量計算， 他們在菩提樹下，處於覺悟的道場。 他們的身體是真理的體現， 巍峨高大，有億萬垓之多，這些導師們，都坐在獅子座上。 他們清凈、恒常、正直，光明如太陽，又如火焰的光芒， 驅除了黑暗。 他們散發出柔軟美好的香氣，薰染十方， 他們的供養遍及各處，憐憫著世間眾生。 他們度脫一切眾生，恩德流佈，永遠在此流傳。 我滅度之後，那些持誦這部經典的人， 將迅速獲得授記，親眼見到世間的導師。 佛陀滅度之後，那位多寶（Prabhutaratna）仁賢， 如果聽聞或見到獅子座，以及佛塔寺廟所在之處， 我的身體也會在那裡，億千化身來到這裡， 這是最殊勝的佛子們所聚集的地方，他們堪能宣說這部經典。 如果聽聞此法，能夠接受並最終領悟，那就是在奉事， 歸命於我的身體，以及多寶（Prabhutaratna）如來之尊， 奉順現在十方諸佛。 還有現在來到這裡的，諸位導師們， 他們莊嚴的聖體，殊勝美妙難以衡量， 全部都是爲了供養，具足無限的功德，用以尊崇修持， 這部經典。 因為曾經見過我，聽過我所講說的法， 也再次見到寺廟中的世尊，以及其他無數的， 諸位導師們，從百千億的國土來到這裡。 有智慧、有德行的佛子們，憐憫著眾生， 這個地方難以遇到，是諸位導師們所喜愛的。 無數的經卷，猶如江河中的沙子一樣多， 佛陀雖然宣說了那些經典，也不足為奇。 如果有人能用手舉起須彌山（Sumeru）， 然後跳躍到億千個國土之外，這也不算困難。

【English Translation】 English version The Buddhas dwell here, their number beyond measure, They are under the Bodhi tree, in the place of enlightenment. Their bodies are the embodiment of truth, Majestic and immense, numbering in the billions, these guides sit on lion thrones. They are pure, constant, and upright, shining like the sun, or like the light of a flame, Dispelling the darkness. They emit a soft and beautiful fragrance, perfuming the ten directions, Their offerings reach everywhere, they have compassion for the beings of the world. They liberate all beings, their grace flows, and is always present here. After my Parinirvana, those who uphold this scripture, Will quickly receive predictions, and see the world's guides with their own eyes. After the Buddha's Parinirvana, that virtuous Prabhutaratna, If they hear or see the lion throne, and the place where the stupa and temple are located, My body will also be there, with billions of emanations coming here, This is where the most excellent Buddha's children gather, they are capable of expounding this scripture. If one hears this Dharma, and can accept and ultimately understand it, that is to serve, To take refuge in my body, and the venerable Prabhutaratna Tathagata, To follow the Buddhas of the ten directions in the present. And also the guides who come here now, Their adorned holy bodies, are wonderfully exquisite and immeasurable, All of this is for the sake of offerings, possessing infinite merit, used to honor and practice, This scripture. Because they have seen me before, and heard the Dharma I have spoken, They also see again the World Honored One in the temple, and countless other, Guides, coming here from hundreds of billions of lands. The wise and virtuous children of the Buddha, have compassion for all beings, This place is difficult to encounter, it is beloved by all the guides. The countless scriptures, are like the sands of the Ganges River, Although the Buddha has spoken those scriptures, it is not so extraordinary. If someone could lift Mount Sumeru with their hand, And then jump to billions of lands away, that would not be difficult.

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設有分別說，　　奇句述百千， 　聞億千佛國，　　不足以為難。 　若住極上界，　　為天人講法， 　宣暢無量經，　　不足以為奇。 　佛滅度之後，　　末世能堪受， 　班宣此經典，　　爾乃為殊特。 　若以一手卷，　　捉盡于虛空， 　至於無所至，　　不足以為難。 　我滅度之後，　　若歸如是像， 　來世書此經，　　爾乃為奇特。 　設取十方地，　　舉著于爪上， 　擎行恣所游，　　升置於梵天。 　此者不為遠，　　精進無奇異， 　不如於來世，　　須臾讀此經。 　假使劫燒時，　　人踐火中行， 　及擔草不燒，　　不足以為奇。 　我滅度之後，　　若持此經典， 　為一人說者，　　爾乃為殊特。 　假使有受持，　　八萬諸法藏， 　頒宣如所說，　　以示億千人。 　比丘于彼世，　　開化諸聲聞， 　住于神通者，　　不足為奇異。 　若持此經典，　　信喜而愛樂， 　數數咨稱者，　　爾乃為殊異。 　若無數億千，　　興立無著塔， 　六通極大聖，　　猶如恒邊沙。 　佛滅度之後，　　設持此經典， 　其人得功報，　　過是難限量。 　百千諸世界，　　說法不可計， 　今我亦宣暢，　　佛慧所分別。 　計是經典者，　　一切經中尊， 　其奉

【現代漢語翻譯】 現代漢語譯本 假設有人能分別講述，用奇特的語句描述成百上千的事情， 聽聞億萬佛國的事情，這都不算什麼難事。 如果住在極高的境界，為天人講法， 宣講無量數的經典，這也不算什麼稀奇。 佛陀滅度之後，在末法時代能夠承受， 普遍宣講這部經典，這才是特別殊勝的。 如果用一隻手卷起，抓住整個虛空， 直到無處可去，這也不算什麼難事。 我滅度之後，如果有人歸依這樣的形象， 在未來世書寫這部經典，這才是奇特之處。 假設有人能取起十方大地，放在指甲上， 擎著它隨意遊走，升到梵天之上。 這也不算遙遠，精進也不算奇異， 不如在未來世，片刻讀誦這部經典。 假設在劫火燃燒時，有人在火中行走， 或者揹負著草卻不被燒燬，這也不算什麼稀奇。 我滅度之後，如果有人受持這部經典， 為一個人宣說，這才是特別殊勝的。 假設有人受持，八萬四千法藏（佛教的全部教義）， 按照所說的內容宣講，展示給億萬人。 比丘在那樣的世界，開化諸聲聞（聽聞佛陀教誨而得道的人）， 住在神通之中，這也不算什麼奇異。 如果有人受持這部經典，信受歡喜而愛樂， 常常諮詢稱讚，這才是特別殊異的。 如果無數億千人，興建無著塔（沒有執著的佛塔）， 六神通（佛教的六種神通）極大的聖人，多如恒河沙數。 佛陀滅度之後，如果有人受持這部經典， 這個人得到的功德果報，超過這些難以計數。 在成百上千的世界，說法不可計數， 現在我也宣講，佛陀智慧所分別的道理。 計算這部經典，在一切經典中最為尊貴， 奉行這部經典的人，

【English Translation】 English version Suppose someone could speak separately, describing hundreds and thousands of things with strange phrases, Hearing about the affairs of billions of Buddha lands, this would not be considered difficult. If one dwells in the highest realm, preaching the Dharma to gods and humans, Expounding countless scriptures, this would not be considered extraordinary. After the Buddha's Parinirvana, in the Dharma-ending age, being able to receive, And universally proclaim this scripture, that would be truly special and unique. If one could roll up with one hand, grasping the entire void, Until there is nowhere to go, this would not be considered difficult. After my Parinirvana, if someone takes refuge in such an image, And in the future world writes this scripture, that would be extraordinary. Suppose someone could take the lands of the ten directions, placing them on a fingernail, Holding it and wandering at will, ascending to the Brahma heaven. This would not be far, nor would such diligence be extraordinary, It would be better in the future world, to read this scripture for a moment. Suppose during the burning of a kalpa, someone walks in the fire, Or carries grass without being burned, this would not be considered extraordinary. After my Parinirvana, if someone upholds this scripture, And speaks it for one person, that would be truly special and unique. Suppose someone upholds, the eighty-four thousand Dharma treasures (all the teachings of Buddhism), Expounding according to what is said, showing it to billions of people. A Bhikkhu (Buddhist monk) in that world, enlightening all the Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Dwelling in supernatural powers, this would not be considered extraordinary. If someone upholds this scripture, believing, rejoicing, and loving it, Frequently consulting and praising it, that would be truly unique and different. If countless billions of people, erect Anatha stupas (stupas without attachment), Great saints with the six supernormal powers (the six supernatural powers in Buddhism), as numerous as the sands of the Ganges. After the Buddha's Parinirvana, if someone upholds this scripture, The merit and reward that person obtains, surpasses these immeasurably. In hundreds and thousands of worlds, preaching the Dharma is countless, Now I also proclaim, the principles distinguished by the Buddha's wisdom. Considering this scripture, it is the most honored among all scriptures, Those who uphold this scripture,

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持此典，　　則侍諸佛身。 　族姓子講說，　　現在如來前， 　後世持是經，　　賢聖乃堪任。 　須臾持此經，　　則為奉敬佛， 　一切諸導師，　　是經難值遇。 　一切十方佛，　　為現所咨嗟， 　勇猛有威神，　　神通為以達。 　名德遠流佈，　　諸佛所愛樂， 　用持此經故，　　逮得寂定地。 　導師滅度后，　　則為天世人， 　顯示作眼目，　　宣佈此經故。 　于當來之世，　　須臾說此典， 　其一切眾生，　　稽首禮明者。」

(諸本此中加梵志品，各分為二十八品云)

◎時能仁佛告諸眾會：「吾往無數難稱限劫，求《法華經》未曾懈惓。時作國王，遵修大法六度無極，佈施金銀水精、琉璃琥珀、珊瑚珠玉、車𤦲馬瑙，頭目肌肉、手足支體、妻子男女、象馬車乘，不惜軀命，時人壽長不可計會。吾用法故，捐棄國位委正太子，行求大典，擊鼓振鐸宣令華裔：『有能為吾演大典者，吾當為仆供給走使。』時有梵志而報之曰：『我有大典《正法華經》，若能為仆吾當慧報。』」

佛告比丘：「吾聞其言，歡喜從命奉侍梵志，給所當得水漿飲食，掃灑應對趨走採果，儲畜資糧未曾懈廢，奉侍千歲使無僥渴。」

佛時頌曰：

「擊鼓振鐸，　　宣令遠近，　　

【現代漢語翻譯】 現代漢語譯本 受持這部經典，就如同侍奉諸佛的法身。 如果族姓子（指出身高貴的修行人）能夠講說此經，就如同在現在的如來（Buddha，佛陀）面前。 後世如果有人受持這部經典，那他就是賢聖之人，堪當重任。 即使只是須臾片刻受持此經，也等同於奉敬佛陀。 一切諸導師（指引眾生走向解脫的覺悟者），都認為這部經典難以值遇。 十方一切諸佛，都為此經的出現而讚歎。 受持此經的人，勇猛精進，具有威神之力，神通廣大，能夠通達一切。 他們的名聲和德行將遠播四方，為諸佛所喜愛和樂見。 因為受持此經的緣故，他們能夠證得寂靜的禪定境界。 在導師（指佛陀）滅度之後，他們將成為天界和人間眾生的眼睛。 因為他們宣說這部經典。 在未來的時代，即使只是須臾片刻宣說此經， 一切眾生都會向這位明智的人稽首禮拜。

（各版本在此處增加了《梵志品》，分為二十八品）

◎這時，能仁佛（釋迦牟尼佛的別稱）告訴諸位大眾：『我於過去無數難以稱量和限定的劫數中，爲了求得《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）從未懈怠。當時我曾做國王，遵行修持大法六度無極（paramita，六波羅蜜），佈施金銀、水精（水晶）、琉璃、琥珀、珊瑚、珠玉、車𤦲（硨磲）、瑪瑙等珍寶，甚至佈施頭目肌肉、手足肢體、妻子兒女、象馬車乘，不惜自己的生命。當時人們的壽命很長，無法計算。我爲了求法，放棄了王位，將王位委託給太子，開始尋求大法，擊鼓鳴鐘，向全國宣告：『有誰能為我演說大法，我願意做他的僕人，供他驅使。』當時有一位梵志（brahmin，婆羅門）迴應說：『我擁有大法《正法華經》，如果你能做我的僕人，我將以智慧回報你。』

佛告訴比丘們：『我聽到他的話，非常歡喜，立刻答應做他的僕人，奉侍這位梵志，給他提供水漿飲食，打掃衛生，應對他的需求，跑腿採摘果實，儲蓄資糧，從未懈怠，奉侍了他千年，使他沒有絲毫的飢渴。』

佛陀當時說了偈頌：

『擊鼓鳴鐘，向遠近宣告，』

【English Translation】 English version Holding this scripture is like serving the body of all Buddhas. If a clansman (referring to a noble practitioner) can expound this scripture, it is as if he is in the presence of the present Tathagata (Buddha). If in later ages, someone upholds this scripture, then he is a virtuous sage, capable of bearing great responsibilities. Even if one upholds this scripture for a brief moment, it is equivalent to revering the Buddha. All the guides (those who lead beings to liberation), consider this scripture difficult to encounter. All the Buddhas of the ten directions praise the appearance of this scripture. Those who uphold this scripture are courageous and diligent, possessing majestic power, great spiritual abilities, and are able to understand everything. Their names and virtues will spread far and wide, and they will be loved and rejoiced by all Buddhas. Because of upholding this scripture, they will attain the state of tranquil meditation. After the guide (referring to the Buddha) has passed away, they will become the eyes of beings in the heavens and the human world. Because they proclaim this scripture. In the future ages, even if one expounds this scripture for a brief moment, all beings will bow their heads and pay homage to this wise person.

(Various versions add the 'Brahmin Chapter' here, dividing it into twenty-eight chapters)

◎At this time, the Sakyamuni Buddha told the assembly: 'In countless immeasurable kalpas (aeons) past, I have never been negligent in seeking the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). At that time, I was a king, practicing the great Dharma of the Six Paramitas (perfections), giving away gold, silver, crystal, lapis lazuli, amber, coral, pearls, carnelian, and agate, even giving away my head, eyes, muscles, limbs, wife, children, elephants, horses, and carriages, not cherishing my own life. At that time, people's lifespans were very long, beyond calculation. For the sake of seeking the Dharma, I abandoned my throne, entrusted it to the crown prince, and began to seek the great Dharma, beating drums and ringing bells, proclaiming to the whole country: 'If anyone can expound the great Dharma for me, I am willing to be his servant, at his disposal.' At that time, a Brahmin (brahmin) responded: 'I possess the great Dharma, the 'Correct Dharma Lotus Sutra'. If you can be my servant, I will repay you with wisdom.'

The Buddha told the monks: 'Upon hearing his words, I was very happy and immediately agreed to be his servant, serving the Brahmin, providing him with water and food, cleaning, responding to his needs, running errands to pick fruits, and storing provisions, never being negligent, serving him for a thousand years, ensuring he had no thirst or hunger.'

The Buddha then spoke in verse:

'Beating drums and ringing bells, proclaiming far and wide,'

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欲求大典， 　《正法華經》。　　若見賜者，　　吾當為仆， 　趨走役使，　　給所當得。　　甘心樂聞， 　不敢疲倦，　　所當供養，　　不惜身力。 　趣欲聞受，　　《正法華經》，　　愿及十方， 　不適為已。　　其王精進，　　未曾休懈， 　衣食供命，　　不求甘奇。　　愍念眾生， 　諸未度者，　　尋時即獲，　　《正法華經》。」

佛告諸比丘：「時國王，則吾身也。梵志者，調達是。今吾具足六度無極大慈大悲，成四等心、三十二相、八十種好紫磨金色，十種力、四無所畏、四事不護、十八不共，威神尊重度脫十方，皆由調達恩德之力。調達卻後無央數劫，當得作佛，號曰天王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，世界名天衢。時天王佛廣說經法，如江河沙眾生得無著證，無數不可計人志在緣覺，如江河沙無量蒸民，皆發無上正真道意至不退轉。其佛當壽二十中劫，滅度之後，正法當住二十中劫，不散身骨合全舍利起七寶塔，高六十里，周八十里，普天下人悉往供養，香華伎樂歌頌功德，繞塔作禮，不可計人得無著證，無央數人志緣覺乘，不可思議無量天人，發無上正真道意，志不退轉。若族姓子、族姓女，逮得聞是《正法華經

【現代漢語翻譯】 現代漢語譯本 想要尋求偉大的經典，就是《正法華經》。如果有人願意賜予我，我願意做他的僕人，奔走效力，滿足他的一切需求。我甘心樂意地聽聞，不敢有絲毫的疲倦，我所應當供養的，我不會吝惜自己的身力。我一心想要聽聞和接受《正法華經》，希望它能利益十方眾生，而不是僅僅爲了自己。那位國王精進修行，從不懈怠，他的衣食僅僅爲了維持生命，不追求美味珍奇。他憐憫眾生，那些尚未得度的眾生，他很快就獲得了《正法華經》。」 佛陀告訴眾比丘：『當時的國王，就是我的前身。那位梵志（婆羅門修行者），就是提婆達多（佛陀的堂弟，後背叛佛陀）的前身。如今我具足六度（佈施、持戒、忍辱、精進、禪定、智慧）的無上功德，擁有大慈大悲之心，成就四等心（慈、悲、喜、舍）、三十二相（佛陀的特殊身體特徵）、八十種好（佛陀身體的細微美好之處），身如紫磨金色，擁有十種力量（如實知是處非處力等）、四無所畏（如實知一切法力等）、四事不護（不護身、口、意、戒）、十八不共法（佛陀獨有的十八種功德），以威神之力度脫十方眾生，這都歸功於提婆達多的恩德。提婆達多在無量劫之後，將會成佛，佛號為天王如來（如實而來者）、至真（真理的極致）、等正覺（完全正確的覺悟）、明行成為（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無與倫比的導師）、道法御（引導眾生走向正道）、天人師（天人和人類的導師）、佛、眾祐（受眾人尊敬），他的世界名為天衢。屆時，天王佛將廣說經法，如恒河沙數般的眾生將證得無著（無所執著）的境界，無數不可計數的人將立志成為緣覺（獨自覺悟者），如恒河沙數般無量的民眾，都將發起無上正真道意，達到不退轉的境界。那位佛的壽命將有二十中劫，滅度之後，正法將住世二十中劫，他的遺骨不會散開，而是會形成完整的舍利，並建造一座七寶塔，高六十里，周長八十里，普天之下的人都會前往供養，用香花、伎樂歌頌他的功德，繞塔禮拜，不可計數的人將證得無著的境界，無數的人將立志成為緣覺，不可思議的無量天人，將發起無上正真道意，達到不退轉的境界。如果善男子、善女人，能夠聽聞到這部《正法華經》'

【English Translation】 English version Seeking the great scripture, it is the 'Saddharma Pundarika Sutra' (Lotus Sutra). If I am granted it, I will be a servant, running errands, fulfilling all that is due. I will gladly listen, never tiring, and whatever I should offer, I will not spare my strength. I desire to hear and receive the 'Saddharma Pundarika Sutra', wishing it to benefit all ten directions, not just myself. That king was diligent, never slacking, his food and clothing only to sustain life, not seeking delicacies. He had compassion for all beings, those who were not yet liberated, and soon he obtained the 'Saddharma Pundarika Sutra'." The Buddha told the Bhikkhus (monks), 'That king was my past self. The Brahmin (ascetic) was Devadatta (Buddha's cousin who later betrayed him). Now, I am complete with the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), great compassion, having achieved the four immeasurables (loving-kindness, compassion, joy, and equanimity), the thirty-two marks (special physical characteristics of a Buddha), the eighty minor marks (minor physical characteristics of a Buddha), a body of purple-gold color, the ten powers (such as the power of knowing what is possible and impossible), the four fearlessnesses (such as the fearlessness of knowing all dharmas), the four unprotecteds (not protecting body, speech, mind, and precepts), the eighteen unique qualities (unique qualities of a Buddha), and the power to liberate beings in all ten directions. All of this is due to the kindness of Devadatta. Devadatta, after countless kalpas (eons), will become a Buddha, named Devaraja Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana Sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha, Lokanatha (World Honored One), and his world will be called Deva-patha. At that time, Devaraja Buddha will extensively preach the Dharma, and beings as numerous as the sands of the Ganges River will attain the state of non-attachment, countless beings will aspire to become Pratyekabuddhas (solitary realizers), and immeasurable beings, as numerous as the sands of the Ganges River, will generate the unsurpassed Bodhi mind (mind of enlightenment) and reach the state of non-retrogression. That Buddha's lifespan will be twenty middle kalpas, and after his parinirvana (final passing), the true Dharma will remain for twenty middle kalpas. His bones will not scatter, but will form complete relics, and a seven-jeweled stupa (reliquary) will be built, sixty li (Chinese miles) high and eighty li in circumference. People from all over the world will come to make offerings, using incense, flowers, and music to praise his virtues, circumambulating the stupa in reverence. Countless beings will attain the state of non-attachment, countless beings will aspire to become Pratyekabuddhas, and immeasurable gods and humans will generate the unsurpassed Bodhi mind and reach the state of non-retrogression. If a son or daughter of a good family is able to hear this 'Saddharma Pundarika Sutra'...

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》，心中㸌然而無狐疑，杜塞三趣，不墮地獄、餓鬼、畜生，便當得生十方佛前咨受正法，若在天上世間豪貴，若在佛前自然化生七寶蓮華。」

於時下方多寶世尊所從菩薩，號曰智積，自啟其佛，當還本土。時能仁佛告智積曰：「吾有菩薩，名溥首童真，且待斯須可與相見，宜敘闊別咨講經典乃還本土。」

於是溥首坐七寶蓮華，有千葉大如車輪，與諸菩薩俱坐蓮華，從龍王宮踴出大海。溥首童真，皆退下華禮二佛已，與智積菩薩對相問訊。智積菩薩問溥首曰：「所詣海淵，化度幾何？」

答曰：「其數無量不可稱限，非口所宣非心所計，如今不久自當有應。」所說未竟，尋有蓮華從海踴出在虛空中，無數菩薩皆坐其上，此皆溥首在海之所化，悉發大意。其志無上正真道者，普在空中講大乘事；本發聲聞意者，在於虛空說弟子行，解知大乘。溥首前謂智積曰：「在海所化，其現若茲。」

智積菩薩以頌問曰：

「至仁慧無量，　　化海眾寶數， 　唯為露聖旨，　　分別說其意。」

溥首答曰：「在於海中，惟但敷演《正法華經》。」

智積又問：「其法甚深尊妙難及，能有尋時得佛者乎？」

溥首答曰：「龍王有女厥年八歲，聰明智慧與眾超異，發大道意志愿弘廣

【現代漢語翻譯】 現代漢語譯本：心中豁然開朗，沒有絲毫的疑惑，堵塞了三惡道，不會墮入地獄、餓鬼、畜生道，便能得以往生到十方諸佛面前，請教接受正法。如果在天上，則會成為世間豪貴；如果在佛前，則會自然化生於七寶蓮花之中。 這時，下方多寶世尊所帶來的菩薩，名叫智積，向他的佛請求返回自己的國土。這時，能仁佛告訴智積說：『我有一位菩薩，名叫溥首童真，請稍等片刻，可以與他相見，應該敘述離別之情，請教經典，然後再返回你的國土。』 於是，溥首坐在七寶蓮花上，蓮花有千葉，大如車輪，與眾菩薩一同坐在蓮花上，從龍王宮涌出大海。溥首童真，都從蓮花上下來，向兩位佛禮拜后，與智積菩薩互相問候。智積菩薩問溥首說：『你所前往的海淵，教化度脫了多少眾生？』 回答說：『其數量無量無邊，無法稱量，不是口能說盡，也不是心能計算的，如今不久自然會有應驗。』話音未落，隨即有蓮花從海中涌出，在虛空中，無數菩薩都坐在上面，這些都是溥首在海中所教化的，都發起了大乘之心。那些立志于無上正真之道的人，都在空中宣講大乘佛法；那些原本發聲聞乘心意的人，則在虛空中講述弟子修行之道，從而理解大乘佛法。溥首先前對智積說：『我在海中所教化的眾生，他們顯現的情況就是這樣。』 智積菩薩用偈頌問道： 『至仁的智慧無量無邊， 教化大海中的眾生如珍寶般眾多， 只是爲了顯露聖人的旨意， 分別解說其中的含義。』 溥首回答說：『在海中，我只是敷演《正法華經》。』 智積又問：『這部佛法非常深奧尊貴，難以企及，能有很快就得成佛的人嗎？』 溥首回答說：『龍王有一個女兒，年齡八歲，聰明智慧超凡脫俗，發起了大乘道心，志願弘大廣闊。

【English Translation】 English version: Their minds will be enlightened without any doubt, blocking the three evil paths, and they will not fall into hell, the realm of hungry ghosts, or the animal realm. They will then be able to be reborn in the presence of the Buddhas of the ten directions, to consult and receive the true Dharma. If they are in the heavens, they will become nobles of the world; if they are in the presence of the Buddha, they will naturally be born from seven-jeweled lotuses. At that time, the Bodhisattva named Zhiji (智積, Wisdom Accumulation), who came from the World Honored One Many Treasures (多寶世尊, Prabhūtaratna), requested his Buddha to return to his own land. Then, the Sakyamuni Buddha (能仁佛, Śākyamuni Buddha) said to Zhiji: 'I have a Bodhisattva named Pu Shou Tong Zhen (溥首童真, Universal Head Youth), please wait a moment so you can meet him. You should recount your separation and discuss the scriptures before returning to your land.' Then, Pu Shou sat on a seven-jeweled lotus, which had a thousand petals as large as chariot wheels, and together with other Bodhisattvas, they sat on the lotuses, emerging from the Dragon King's palace in the great ocean. Pu Shou Tong Zhen, all descended from the lotuses and bowed to the two Buddhas, then exchanged greetings with Bodhisattva Zhiji. Bodhisattva Zhiji asked Pu Shou: 'How many beings have you converted and liberated in the ocean depths you visited?' He replied: 'Their number is immeasurable and cannot be counted, it cannot be expressed by mouth nor calculated by mind. Soon, there will be a natural response.' Before he finished speaking, lotuses emerged from the sea into the sky, and countless Bodhisattvas were sitting on them. These were all those converted by Pu Shou in the sea, and they had all awakened the Mahayana mind. Those who aspired to the supreme and true path were all in the sky expounding the Mahayana teachings; those who had initially aspired to the Sravaka (聲聞, Hearer) path were in the sky explaining the practices of disciples, thus understanding the Mahayana. Pu Shou said to Zhiji earlier: 'Those I have converted in the sea, their manifestation is like this.' Bodhisattva Zhiji asked in verse: 'The boundless wisdom of the most benevolent, Has transformed the beings in the ocean like countless treasures, It is only to reveal the sage's intention, And to explain the meaning separately.' Pu Shou replied: 'In the ocean, I only expounded the 'Saddharma Puṇḍarīka Sūtra' (《正法華經》, Lotus Sutra).' Zhiji then asked: 'This Dharma is very profound, noble, and difficult to attain. Can there be anyone who quickly attains Buddhahood?' Pu Shou replied: 'The Dragon King has a daughter, eight years old, whose intelligence and wisdom are extraordinary, and she has awakened the Mahayana mind, with vast and expansive aspirations.'

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，性行和雅而不倉卒，便可成佛。」

智積又問：「我睹能仁，是仁大師，本求佛道為菩薩時，積功累德精進不懈，歷劫難計乃得佛道，不信此女便成正覺。」

言語未竟女忽然現，稽首作禮繞佛三匝，卻住贊曰：

「功祚殊妙達，　　現相三十二， 　諸天所敬侍，　　神龍皆戴仰。 　一切眾生類，　　莫不宗奉者， 　今我欲成佛，　　說法救群生。」

時舍利弗即謂女言：「汝雖發意有無極慧，佛不可得。又如女身，累劫精進功積顯著，尚不得佛。所以者何？以女人身未階五位：一曰天帝，二曰梵天，三曰天魔，四曰轉輪聖王，五曰大士。」

其女即以一如意珠價當是世，時孚供上佛，佛輒受之。女謂舍利弗及智積曰：「吾以此珠供上世尊，佛授疾不？」

答曰：「俱疾。」

女曰：「今我取無上正真道成最正覺，速疾於斯。」於斯變成男子菩薩，尋即成佛，相三十二、眾好具足，國土名號眾會皆見，怪未曾有，無央數人、天、龍、鬼神，皆發無上正真道意，三千世界六反震動，三萬道跡得不退轉，皆當逮成無上正真道。舍利弗、智積菩薩，默然無言。◎◎

正法華經勸說品第十二

爾時有菩薩，名曰藥王，復有菩薩，名曰大辯，與二萬菩薩俱，於世尊

【現代漢語翻譯】 現代漢語譯本：『性情行為平和優雅而不急躁，便可以成佛。』 智積又問：『我看到能仁（釋迦牟尼佛的稱號），是位仁慈的大師，他最初爲了求得佛道作為菩薩時，積累功德，精進不懈，經歷了無數劫難才得以成佛，我不相信這個女子可以立刻成佛。』 話音未落，那女子忽然顯現，向佛稽首作禮，繞佛三圈，然後站定讚頌道： 『功德殊勝微妙已達到極致，顯現三十二種殊勝的相貌，諸天都敬奉侍候，神龍都仰慕敬畏。 一切眾生，沒有不尊崇信奉的，現在我將要成佛，說法來救度眾生。』 這時，舍利弗就對女子說：『你雖然發願有無上的智慧，但佛果不是那麼容易得到的。而且你身為女子，即使累劫精進，功德顯著，尚且不能成佛。這是為什麼呢？因為女身不能成就五種地位：一是天帝，二是梵天，三是天魔，四是轉輪聖王，五是大士。』 那女子隨即拿出一顆價值連城的如意寶珠，當時就供奉給佛，佛立刻接受了。女子對舍利弗和智積說：『我用這顆寶珠供奉世尊，佛接受得快嗎？』 他們回答說：『很快。』 女子說：『現在我證得無上正真之道，成就最正覺，比這還要快。』說完，她立刻變成男子菩薩，隨即成佛，具足三十二相，各種美好莊嚴的特徵都具備，國土、名號、大眾都親眼見到，感到驚奇，前所未有。無數的人、天、龍、鬼神，都發起了無上正真道的心意，三千世界六次震動，三萬道跡得到不退轉，都將證得無上正真之道。舍利弗、智積菩薩，默默無言。 《正法華經》勸說品第十二 當時，有位菩薩，名叫藥王（菩薩名），還有一位菩薩，名叫大辯（菩薩名），與兩萬菩薩一起，在世尊面前。

【English Translation】 English version: 『With a nature and conduct that are peaceful and elegant, not hurried, one can attain Buddhahood.』 Zhi Ji (智積) then asked, 『I see the Shakyamuni Buddha (能仁), a master of benevolence, who initially sought the path of Buddhahood as a Bodhisattva, accumulating merit and practicing diligently without懈怠, through countless kalpas (劫) before attaining Buddhahood. I do not believe this woman can immediately achieve enlightenment.』 Before his words were finished, the woman suddenly appeared, bowed her head and paid respects to the Buddha, circumambulated him three times, and then stood still, praising him: 『Merit and virtue are supremely wonderful, manifesting thirty-two auspicious marks, revered and served by all the devas (諸天), and admired by all the divine dragons (神龍). All sentient beings, without exception, respect and follow, now I wish to attain Buddhahood, to preach the Dharma to save all beings.』 At this time, Shariputra (舍利弗) said to the woman, 『Although you have generated the intention of having boundless wisdom, Buddhahood is not so easily attained. Moreover, as a woman, even with diligent practice and significant merit accumulation over countless kalpas, you still cannot attain Buddhahood. Why is this? Because a woman's body cannot achieve five positions: first, the Heavenly Emperor (天帝); second, Brahma (梵天); third, the Heavenly Demon (天魔); fourth, the Wheel-Turning Sage King (轉輪聖王); and fifth, a Great Bodhisattva (大士).』 The woman then took out a wish-fulfilling jewel (如意珠) worth the entire world and immediately offered it to the Buddha, who accepted it at once. The woman said to Shariputra and Zhi Ji, 『When I offered this jewel to the World Honored One, did the Buddha accept it quickly?』 They replied, 『Very quickly.』 The woman said, 『Now, my attainment of the unsurpassed, true, and right path, achieving the most perfect enlightenment, is even faster than this.』 Immediately, she transformed into a male Bodhisattva and instantly became a Buddha, possessing the thirty-two marks and all the beautiful and majestic characteristics. The land, the name, and the assembly all witnessed this, feeling astonished and unprecedented. Countless humans, devas, dragons, and spirits all generated the intention for the unsurpassed, true, and right path. The three thousand worlds shook six times, and thirty thousand followers attained non-retrogression, all of whom will attain the unsurpassed, true, and right path. Shariputra and Zhi Ji Bodhisattvas remained silent. The Twelfth Chapter, 'Encouragement to Practice' of the 'Saddharma Puṇḍarīka Sūtra' At that time, there was a Bodhisattva named Bhaisajyaraja (藥王), and another Bodhisattva named Mahapratibhana (大辯), together with twenty thousand Bodhisattvas, in the presence of the World Honored One.

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前面自啟白：「惟愿大聖，自安宣教，勿以為慮。如來、至真滅度之後，我等當共分佈此經講說示人。假使有人𢤱悷自用，性不修調，薄德無福心懷自大，著供養利不備善本，離於解脫難可成就。我等世尊，興忍辱力在於彼世，受此經典書持誦說，供養奉事懷佩在身，除于吾我班宣斯經，報安住恩。」

爾時會中五百比丘學不學者，前白佛言：「唯然世尊！吾等堪任宣佈此經。又復大聖，他方世界如來聲聞諸學不學，佛悉授決，當成無上正真之道，一切叉手而禮世尊。」

八千比丘復白佛言：「大聖自安，勿以為慮。滅度之後，當廣解說傳此經道，亦當宣佈他方世界。所以者何？此忍世界，人多憍慢本德薄少，心常懷亂如火毒然，迷惑三界不能自安。」

爾時大敬逵比丘尼，與六千比丘尼俱，瞻戴尊顏不以為厭，啟白佛言：「道德至尊巍巍無量，超絕虛空無能及者。」

佛即告曰：「汝輩瞿曇彌，勿懷悒悒而為愁戚悲顏觀佛，恨言如來而不班宣，獨不見蒙授無上至真正覺之決。一切眾會等共和同，爾乃演布授眾人決，當至無上正真之道，皆一等味味無有異。從是已往，汝當遭值三萬八千億諸佛之眾供養奉事，當爲菩薩常為法師，此學不學六千比丘尼，為諸眾生。菩薩法師次第具足菩薩行已，

【現代漢語翻譯】 現代漢語譯本：前面，自啟白說道：『惟愿大聖（指佛陀），安心宣講教法，不必為此擔憂。如來、至真（指佛陀）滅度之後，我們應當共同分發此經，講解並展示給他人。假使有人剛愎自用，性情不修調和，德行淺薄沒有福報，心懷自大，貪著供養利益而不具備善根，遠離解脫難以成就。我們世尊，在那個世界興起忍辱的力量，接受此經典，書寫、受持、誦讀、宣說，供養奉事，懷抱在身，去除我執，普遍宣揚此經，報答安住的恩德。』 當時，會中有五百位比丘，包括有學和無學的，向前稟告佛陀說：『是的，世尊！我們堪能承擔宣佈此經的責任。而且，大聖（指佛陀），其他世界的如來、聲聞（指聽聞佛陀教法的弟子）等有學和無學之人，佛陀都已授記，他們將成就無上正真之道，他們都雙手合十向世尊行禮。』 八千位比丘又稟告佛陀說：『大聖（指佛陀）請安心，不必為此擔憂。滅度之後，我們應當廣泛地講解並傳授此經之道，也應當向其他世界宣佈。這是為什麼呢？因為這個忍辱世界（指我們所處的世界），人們大多驕慢，本來的德行淺薄稀少，心中常常懷有混亂，像火毒一樣燃燒，迷惑於三界（指欲界、色界、無色界）而不能自安。』 當時，大敬逵比丘尼，與六千位比丘尼一起，瞻仰佛陀的尊顏，不感到厭倦，稟告佛陀說：『道德至尊（指佛陀）巍峨高大，無量無邊，超越虛空，沒有誰能比得上。』 佛陀隨即告訴她們說：『你們瞿曇彌（指佛陀的姨母，也是第一位比丘尼），不要懷有憂愁，而為悲傷的面容觀看佛陀，怨恨說如來不普遍宣講，難道沒有看到你們被授記將成就無上至真正覺嗎？一切眾會等都應和合，你們應當演說併爲眾人授記，都將到達無上正真之道，都將品嚐到同一種味道，沒有差別。從今以後，你們應當遭遇三萬八千億諸佛的教化，供養奉事，應當成為菩薩，常常作為法師，這六千位有學和無學的比丘尼，將為諸眾生服務。菩薩法師次第具足菩薩行之後，』

【English Translation】 English version: Then, they spoke up, saying: 'We wish, Great Sage (referring to Buddha), that you may peacefully preach the Dharma, and not be concerned about this. After the Tathagata (referring to Buddha), the Truly Enlightened One, passes away, we shall together distribute this scripture, explain it, and show it to others. If there are those who are obstinate and self-willed, whose nature is not disciplined, who are of shallow virtue and without blessings, who are arrogant, who are attached to offerings and benefits without possessing good roots, who are far from liberation and difficult to achieve, our World Honored One, in that world, will arise with the power of patience, receive this scripture, write, uphold, recite, and preach it, make offerings and serve it, keep it in their hearts, remove their ego, universally proclaim this scripture, and repay the grace of dwelling in peace.' At that time, in the assembly, five hundred Bhikkhus (monks), both learners and non-learners, came forward and said to the Buddha: 'Yes, World Honored One! We are capable of undertaking the responsibility of proclaiming this scripture. Moreover, Great Sage (referring to Buddha), in other worlds, the Tathagatas, Sravakas (disciples who hear the Buddha's teachings), and those who are learners and non-learners, the Buddha has all given predictions that they will achieve the Unsurpassed True Enlightenment. They all put their palms together and bowed to the World Honored One.' Eight thousand Bhikkhus again said to the Buddha: 'Great Sage (referring to Buddha), please be at ease and do not be concerned about this. After your passing, we shall widely explain and transmit the path of this scripture, and we shall also proclaim it to other worlds. Why is this so? Because in this world of endurance (referring to the world we live in), people are mostly arrogant, their original virtues are shallow and scarce, their minds are often filled with chaos, burning like a poisonous fire, confused by the three realms (referring to the desire realm, form realm, and formless realm) and unable to find peace.' At that time, the Bhikkhuni (nun) Mahaprajapati Gautami, together with six thousand Bhikkhunis, gazed upon the Buddha's venerable face without weariness, and said to the Buddha: 'The most virtuous and honored one (referring to Buddha) is majestic and immeasurable, surpassing the void, and no one can compare to you.' The Buddha then said to them: 'You Gautamis (referring to Buddha's aunt, also the first Bhikkhuni), do not harbor sorrow, and do not look at the Buddha with sad faces, complaining that the Tathagata does not universally proclaim the Dharma. Have you not seen that you have been predicted to achieve the Unsurpassed True Enlightenment? All the assemblies should be in harmony, and you should expound and give predictions to all, and all will reach the Unsurpassed True Path, and all will taste the same flavor, without any difference. From now on, you shall encounter the teachings of thirty-eight billion Buddhas, make offerings and serve them, and you shall become Bodhisattvas, always serving as Dharma teachers. These six thousand Bhikkhunis, both learners and non-learners, will serve all sentient beings. After the Bodhisattva Dharma teachers have successively fulfilled the Bodhisattva practices,'

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當成為佛，號曰一切眾生咸敬如來、至真、等正覺。成佛以後開化人民，各各展轉共相授決，當成為佛，度脫無數不可計人。」

於是羅雲母比丘尼及持名聞，各心念言：「今佛世尊而不愍念，獨見遺棄。」

於是大聖告名聞比丘尼：「今我班宣告語遠近，當於十萬億佛修道，常為法師奉菩薩行，所遵具足當得作佛，號具足百千光幢幡如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，其世界名仁賢。爾時其佛，光明威神無數百千，壽不可限。」

時大敬逵及羅雲母比丘尼等，得未曾有驚喜悅豫，即說是偈，而嗟嘆佛：

「世尊所開示，　　為眾之導師， 　開化於世界，　　並及於天人。 　天人所奉事，　　今者見慰撫， 　以為人導師，　　充滿悅我意。」

比丘尼說此頌已，白世尊曰：「唯然大聖！我等信樂是佛法訓，堪任誦讀，又及餘人他方世界。」

於時世尊，顧眄八十億垓百千逮諸總持開士講不退轉法輪。時諸菩薩見佛照臨，尋叉手啟白：「唯愿大聖，以斯經典付授我等講說宣佈。得此經卷，專惟佛德。」

諸族姓子欣仰世尊，俯察己身前世所行平等之愿，則于佛前而師子吼：「如來滅度后，若此經法在於十方，我等書寫

【現代漢語翻譯】 現代漢語譯本：當他成佛時，他的名號將是『一切眾生咸敬如來』（Tathagata, 應供，如實而來者）、『至真』（Arhat, 應供，值得尊敬的人）、『等正覺』（Samyaksambuddha, 正等覺悟者）。成佛之後，他將教化人民，使他們各自輾轉相授，預言他們未來也將成佛，從而度脫無數不可計數的人。 這時，羅雲母（Rahula's mother）比丘尼和持名聞（Dharmanandin）比丘尼各自心中想道：『如今佛陀世尊卻不憐憫我們，唯獨將我們遺棄。』 於是，大聖（佛陀）告訴持名聞比丘尼：『現在我向遠近宣告，你們應當在十萬億佛的教法下修行，常常作為法師奉行菩薩道，所修行的功德圓滿后，將成佛，名號為『具足百千光幢幡如來』（Tathagata, 應供，如實而來者）、『至真』（Arhat, 應供，值得尊敬的人）、『等正覺』（Samyaksambuddha, 正等覺悟者）、『明行成為』（Vidyacharana-sampanna, 明行足，智慧與德行圓滿）、『善逝』（Sugata, 善逝，以正道到達涅槃）、『世間解』（Lokavid, 知世間，瞭解世間一切）、『無上士』（Anuttara, 無上，至高無上）、『道法御』（Purushadamyasarathi, 調御丈夫，能調御一切眾生）、『天人師』（Shasta devamanushyanam, 天人師，天人和人類的導師）、『為佛』（Buddha, 佛陀，覺悟者）、『眾祐』（Bhagavan, 世尊，受人尊敬者），他的世界名為仁賢。那時，那位佛的光明威神將無數百千，壽命不可限量。』 當時，大敬逵（Mahakashyapa）和羅雲母比丘尼等，得到前所未有的驚喜和喜悅，隨即說出偈頌，讚歎佛陀： 『世尊所開示，為眾之導師，開化於世界，並及於天人。天人所奉事，今者見慰撫，以為人導師，充滿悅我意。』 比丘尼們說完這首偈頌后，對世尊說：『是的，大聖！我們信受並樂於接受佛陀的教誨，能夠誦讀，也能傳給其他人和他方世界。』 這時，世尊環顧八十億垓百千位得到總持（Dharani, 總持，能總攝憶持一切法義）的開士，他們正在宣講不退轉法輪（Avivartaniya-chakra, 不退轉法輪，永不退轉的教法）。當時，菩薩們見到佛陀的光芒照耀，隨即合掌啟稟：『唯愿大聖，將這部經典付託給我們，讓我們宣講和傳播。得到這部經卷，我們將專心憶念佛陀的功德。』 諸位族姓子（Kulasputra, 善男子）欣慕世尊，俯察自己前世所發的平等誓願，便在佛前發出獅子吼：『如來滅度后，如果這部經法流傳於十方，我們將會書寫』

【English Translation】 English version: When he becomes a Buddha, his name will be 『All Beings Respect Tathagata』 (Tathagata, Thus Come One, one who has thus gone), 『Arhat』 (Arhat, Worthy One, one who is worthy of respect), 『Samyaksambuddha』 (Samyaksambuddha, Perfectly Enlightened One). After becoming a Buddha, he will enlighten the people, causing them to pass on the prophecy to each other, that they too will become Buddhas, thus liberating countless immeasurable beings. At this time, the Bhikkhuni Rahula's mother and the Bhikkhuni Dharmanandin each thought in their hearts: 『Now the World Honored One Buddha does not have compassion for us, but has abandoned us alone.』 Then, the Great Sage (Buddha) said to the Bhikkhuni Dharmanandin: 『Now I proclaim to those near and far, you should cultivate the path under ten billion Buddhas, always serve as Dharma teachers practicing the Bodhisattva path, and when your practice is complete, you will become a Buddha, named 『Complete Hundred Thousand Light Banner Tathagata』 (Tathagata, Thus Come One, one who has thus gone), 『Arhat』 (Arhat, Worthy One, one who is worthy of respect), 『Samyaksambuddha』 (Samyaksambuddha, Perfectly Enlightened One), 『Vidyacharana-sampanna』 (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), 『Sugata』 (Sugata, Well-Gone, one who has gone to Nirvana by the right path), 『Lokavid』 (Lokavid, Knower of the World, one who understands all of the world), 『Anuttara』 (Anuttara, Unsurpassed, the highest), 『Purushadamyasarathi』 (Purushadamyasarathi, Tamer of Men, one who can tame all beings), 『Shasta devamanushyanam』 (Shasta devamanushyanam, Teacher of Gods and Men, the teacher of gods and humans), 『Buddha』 (Buddha, Awakened One), 『Bhagavan』 (Bhagavan, World Honored One, one who is respected by all), and his world will be named Benevolent and Wise. At that time, that Buddha』s light and majestic power will be countless hundreds of thousands, and his lifespan will be immeasurable.』 At that time, Mahakashyapa and the Bhikkhuni Rahula's mother, and others, received unprecedented surprise and joy, and immediately spoke a verse, praising the Buddha: 『What the World Honored One has revealed, is the guide for all, enlightening the world, including gods and humans. Served by gods and humans, now we see comfort and solace, as the guide for people, filling my heart with joy.』 After the Bhikkhunis finished speaking this verse, they said to the World Honored One: 『Yes, Great Sage! We believe and are happy to accept the Buddha』s teachings, and are able to recite them, and also transmit them to others and other worlds.』 At this time, the World Honored One looked around at eighty billion hundred thousand Bodhisattvas who had attained Dharani (Dharani, Retention, the ability to retain all Dharma teachings), who were expounding the irreversible Dharma wheel (Avivartaniya-chakra, Irreversible Dharma Wheel, the teachings that never regress). At that time, the Bodhisattvas, seeing the Buddha』s light shining, immediately joined their palms and said: 『We beseech the Great Sage, to entrust this scripture to us, so that we may expound and propagate it. Having obtained this scripture, we will focus on remembering the Buddha』s virtues.』 The Kulasputras (Kulasputra, Sons of Good Families) admired the World Honored One, and contemplating their past vows of equality, they roared like lions before the Buddha: 『After the Tathagata』s Parinirvana, if this scripture is spread in the ten directions, we will write it down』

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受持諷誦，思惟其誼分別布路，顯化餘人亦令如斯，承佛聖旨，我之朋黨處殊異土，大聖加恩，將接我等使得成立。」

爾時諸菩薩大士同心等意，佛前而說頌曰：

「唯然世尊，　　默然安聖，　　佛滅度后， 　光闡影訓。　　然後末世，　　恐有患難， 　當普班宣，　　分別說之。 　若撾捶罵詈，　　以石打擲者， 　大聖往來世，　　鄙當忍此愚。 　語言難可了，　　諛諂癡憍慢， 　然後處山巖，　　無獲謂有得。 　無便於智慧，　　當何以報答， 　獨行順心志，　　懷惡為無忍。 　在居貪惡聲，　　當爲說經法， 　所講言決除，　　猶若此六通。 　𣧑暴秉毒心，　　處寂行斯想， 　入燕而獨住，　　不慕罵詈對。 　是我等無忍，　　猗著于利養， 　則是外道人，　　所說為已施。 　于經自精進，　　猶以供養利， 　于眾會中說，　　宣吾等名譽。 　若至國王宮，　　大臣及寮屬， 　並梵志長者，　　若余比丘所， 　謗毀說我惡，　　所行如邪道， 　吾當悉忍此，　　當奉侍大聖。 　爾時離憂戚，　　若使能忍辱， 　以斯佛所說，　　悉當呵教之。 　劫亂比丘諍，　　𣧑暴大恐懼， 　悉罵詈我等，　　諸比丘如鬼。 　在世行恭敬，　　皆令忍苦患，

【現代漢語翻譯】 現代漢語譯本：『受持、諷誦（背誦）、思惟其中的義理，分別傳播開來，向其他人顯明教化，也讓他們這樣做。承蒙佛的聖旨，我們這些同伴身處不同的國土，大聖（佛）加恩，將接引我們，使我們能夠成就。』

當時，諸位菩薩大士同心同德，在佛前說了偈頌：

『唯然，世尊，您默然安詳，佛陀滅度之後，我們將光大闡揚您的教誨。在末法時代，恐怕會有患難，我們應當普遍宣揚，分別解說您的教義。 如果有人撾打、捶擊、謾罵、以石頭投擲我們，大聖（佛）您往來於世，我們應當忍受這些愚癡的行為。 那些語言難以理解，諂媚、愚癡、驕慢的人，他們會躲在山巖中，沒有獲得卻自以為有所得。 他們沒有智慧，我們應當如何報答他們呢？他們獨自行事，順從自己的心意，懷著惡意，不能忍耐。 他們貪圖惡名，我們應當為他們宣說經法，所講的道理能夠決斷消除他們的疑惑，就像這六神通一樣。 那些兇暴、秉持毒心的人，在寂靜之處卻想著這些，他們獨自居住，不羨慕謾罵和對立。 是我們沒有忍耐，執著于利益和供養，這樣就成了外道之人，所說的都成了施捨。 在經法上自我精進，就像用供養來利益自己一樣，在眾人集會中宣說，宣揚我們的名譽。 如果到了國王的宮殿，大臣和官吏的住所，以及婆羅門（梵志）長者，或者其他比丘的住所， 他們誹謗、詆譭，說我們壞話，說我們所做的是邪道，我們都應當忍受這些，應當奉侍大聖（佛）。 那時，我們將遠離憂愁和悲傷，如果能夠忍辱，用佛所說的教誨，都應當呵斥教導他們。 在劫難混亂時，比丘之間爭鬥，兇暴而令人恐懼，他們都謾罵我們，這些比丘如同鬼怪一般。 在世時，我們應當恭敬修行，都應當讓他們忍受痛苦和患難，'

【English Translation】 English version: 『We will uphold, recite, contemplate its meaning, spread it widely, manifest and teach it to others, and also cause them to do likewise. Receiving the Buddha's holy decree, we, companions, are in different lands. The Great Sage (Buddha) bestows grace, and will receive us, enabling us to achieve.』

At that time, all the Bodhisattva Mahasattvas, with one heart and mind, spoke in verses before the Buddha:

『Yes, World Honored One, you are silent and peaceful. After the Buddha's Parinirvana, we will illuminate and propagate your teachings. In the latter days, there may be hardships, we should universally proclaim and explain your doctrines separately. If someone strikes, beats, scolds, or throws stones at us, Great Sage (Buddha), you who come and go in the world, we should endure these foolish actions. Those whose words are difficult to understand, who are flattering, ignorant, and arrogant, they will hide in the mountains, having not attained yet thinking they have attained. They have no wisdom, how should we repay them? They act alone, following their own minds, harboring evil, and unable to endure. They crave evil reputation, we should preach the Dharma to them, the principles we speak can resolve their doubts, just like these six supernormal powers. Those who are violent and hold poisonous hearts, in quiet places they think of these things, they live alone, not envying scolding and opposition. It is we who lack patience, attached to benefits and offerings, thus becoming like non-Buddhists, and what they say becomes giving. We should diligently advance in the Dharma, just like using offerings to benefit ourselves, and proclaim our reputation in the assembly. If we go to the king's palace, the residences of ministers and officials, as well as Brahmins (Brahmin) elders, or other Bhikkhus' residences, They will slander and defame us, saying we are evil, saying what we do is a wrong path, we should endure all of these, and serve the Great Sage (Buddha). At that time, we will be free from sorrow and grief, if we can endure humiliation, using the teachings of the Buddha, we should all rebuke and teach them. In times of calamity and chaos, when Bhikkhus fight among themselves, violent and terrifying, they will all scold us, these Bhikkhus are like ghosts. While in the world, we should practice with reverence, and cause them all to endure suffering and hardship.』

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以順柔軟性，　　故當說此經。 　吾等不貪身，　　亦不惜壽命， 　當堪奉持此，　　志願于佛道。 　世尊具知之，　　如𣧑惡比丘， 　然後來末世，　　當分別開解。 　顏色常不悅，　　數數犯不當， 　遊行不以時，　　衣服多不政。 　假使今世雄，　　滅度后末世， 　在眾會勇猛，　　分別說是經。 　若行求入城，　　儻有所慕索， 　所在當施與，　　佛知不令墮。 　用愛樂世原，　　興修仁善心， 　少欲行節限，　　逮善寂滅度。 　一切世光曜，　　十方悉來會， 　我當言至誠，　　悉見心不虛。」◎

正法華經卷第六 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第七

西晉月氏國三藏竺法護譯◎

安行品第十三

於是溥首大士白佛：「唯大聖，此諸菩薩恭敬世尊，所當勸悅難及難及。何時應當為一切眾說斯經典？」

佛語溥首曰：「菩薩先處二法乃應講經，一曰威儀，二曰禮節。何謂菩薩解知威儀？假使持心忍辱調柔，將護其意畏不自立，其志如地不見有人，不見有人而行法者，觀自然相諸法本無，此諸法者眾行之式，亦無想念，是謂威儀。何謂禮節？設令菩薩不與王者太子、大臣吏民從事，不與外道異學交

【現代漢語翻譯】 現代漢語譯本 以順應柔和的本性，所以應當宣說這部經。 我們不貪戀身體，也不吝惜生命，應當能夠奉持這部經，立志于佛道。 世尊完全知曉，就像那些惡劣的比丘，在後來的末世，應當分別開解這部經。 他們臉色常常不悅，屢次犯下不當的行為，不按時，衣服也多不整潔。 假使當今的雄者，在滅度后的末世，在眾人集會時勇猛地分別解說這部經。 如果他們爲了求法進入城市，倘若有所求索，無論在哪裡都應當給予，佛知道不會讓他們墮落。 用愛樂世間的本源，興起修習仁善的心，減少慾望，行為有所節制，達到善的寂滅的境界。 一切世間的光輝，十方都來集會，我應當說至誠的話，讓大家看到我的心不虛妄。」

《正法華經》卷第六 大正藏第 09 冊 No. 0263 《正法華經》

《正法華經》卷第七

西晉月氏國三藏竺法護譯

安行品第十三

這時，溥首（Pu Shou）大士對佛說：「偉大的聖者，這些菩薩恭敬世尊，所應當勸勉的難以企及。何時應當為一切眾生宣說這部經典呢？」

佛告訴溥首說：「菩薩應當先具備兩種法才能講經，一是威儀，二是禮節。什麼是菩薩理解的威儀呢？假使能保持內心忍辱調柔，將護自己的心意，畏懼不自立，他的心志如同大地，不見有人，不見有人而行法，觀察自然之相，諸法本無，這些法是眾生行為的準則，也沒有任何想念，這就是威儀。什麼是禮節呢？假設菩薩不與國王、太子、大臣、官吏、百姓交往，不與外道、異教學派交流

【English Translation】 English version With compliance to gentleness, therefore this sutra should be spoken. We do not crave the body, nor do we begrudge life, we should be able to uphold this sutra, and aspire to the path of the Buddha. The World Honored One fully knows, like those wicked Bhikkhus, in the latter days, they should separately explain this sutra. Their faces are often displeased, they repeatedly commit improper actions, not on time, and their clothes are often untidy. If the heroes of this age, in the latter days after their passing, bravely explain this sutra in the assembly. If they enter the city to seek the Dharma, if they ask for something, they should be given wherever they are, the Buddha knows they will not fall. Using the love of the world's origin, cultivate a kind and virtuous heart, reduce desires, and practice moderation, attaining the peaceful state of Nirvana. The radiance of all the worlds, all directions come to gather, I shall speak with sincerity, so that all may see my heart is not false.」

The Saddharma Pundarika Sutra, Volume Six Taisho Tripitaka Volume 09, No. 0263, The Saddharma Pundarika Sutra

The Saddharma Pundarika Sutra, Volume Seven

Translated by Dharmaraksa of the Yuezhi Kingdom of Western Jin

Chapter Thirteen: Peaceful Practices

Then, Bodhisattva Pu Shou (Universal Head) said to the Buddha: 'Oh Great Sage, these Bodhisattvas respect the World Honored One, their exhortations are difficult to match. When should this sutra be spoken to all beings?'

The Buddha said to Pu Shou: 'Bodhisattvas must first possess two dharmas before they can preach the sutra, one is dignified conduct, and the other is proper etiquette. What is the dignified conduct that a Bodhisattva understands? Suppose one can maintain a heart of patience and gentleness, protect one's own mind, fear not being self-reliant, one's will is like the earth, not seeing anyone, not seeing anyone while practicing the Dharma, observing the natural phenomena, all dharmas are originally non-existent, these dharmas are the standards of conduct for all beings, and there is no thought, this is dignified conduct. What is proper etiquette? Suppose a Bodhisattva does not associate with kings, princes, ministers, officials, or common people, does not interact with heretics or heterodox schools.'

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啟，不尚世典贊敘音韶合偶習俗，不貪不學不與屠殺魚獵、弋射雞鶩、羅網賊害從事，不與歌樂遊戲眾會同處，不與聲聞比丘、比丘尼、清信士、清信女從事，亦不親近行禮問訊，不共止頓，不與同志經行燒香散華然燈，除其往至講經會時，唯與講會而共從事，縱有所說亦無所著，是為禮節。」

又語溥首：「菩薩大士不嫪家居宗室親屬，不慇勤思見內人女弱獨說經法，亦不頻數詣群從幼童男女，及余異人而說軟語，所不當講不為定意自賴說經，不與住立亦不同愿，亦不與一比丘尼獨入房室，除念如來精進為行。縱為女人有說經緣，不於是中污染法味，不令受取而廣誼理。不與沙彌、比丘尼、童子童女共在一處，常好燕坐綢繆好習辟屏閑居，是為禮節。」

又語溥首：「菩薩大士，觀一切法皆為空無，如所住立已墮顛倒，所立正諦常住如法，專秉身心不動不搖，不退不轉蠲舍滅盡，不生不有無有自然，無為無數無所可有，逮無所有除諸言辭，不住無為無想不想，得伏諸想。假使菩薩，乙密觀察斯一切法，款款修此所當行者，常住威儀禮節二事。」

世尊重解現此誼，而嘆頌曰：

「若菩薩好樂，　　說此經典者， 　於後當來世，　　勇猛無怯劣， 　順威儀禮節，　　善明清白行。 　國王及

【現代漢語翻譯】 現代漢語譯本：佛陀對啟菩薩說：『不應推崇世俗典籍中讚美音樂、和諧、習俗的內容，不貪戀、不學習、不參與屠殺、捕魚、射獵雞鴨等活動，不從事羅網捕捉、傷害生靈的事情，不與歌舞娛樂的聚會同處，不與聲聞比丘（聽聞佛法而修行的出家人）、比丘尼（女性出家人）、清信士（在家男居士）、清信女（在家女居士）交往，也不親近行禮問候，不共同停留，不與志同道合的人一起經行、燒香、散花、點燈，除非是去聽經法會時，才與法會的人一起活動，即使有所言說，也不執著于所說，這就是禮節。』 佛陀又對溥首菩薩說：『菩薩大士不應貪戀家居生活，不應過分思念宗族親屬，不應慇勤地想見內室的女子，不應單獨為她們講經說法，也不應頻繁地去見親戚中的幼童男女，以及其他異性，說些軟語，不應該講的，不要自以為是地隨意講經，不與他們同住，也不與他們同願，也不與一個比丘尼單獨進入房間，除非是爲了憶念如來的精進行為。即使因為某種因緣要為女人講經，也不應在其中污染法味，不應讓她們接受並廣泛傳播這些道理。不應與沙彌（未受具足戒的出家人）、比丘尼、童男童女共處一室，應常好靜坐，精心修習，避開喧囂，獨處閑居，這就是禮節。』 佛陀又對溥首菩薩說：『菩薩大士，觀察一切法都是空無的，如果執著于所住立的，就已經陷入顛倒，所建立的正諦是常住如法的，應專心秉持身心，不動搖，不退轉，捨棄滅盡一切執著，不生不滅，無有自然，無為無數，無所可有，達到無所有，去除一切言辭，不住于無為，不住于無想非非想，從而降伏一切妄想。如果菩薩能夠仔細觀察這一切法，逐步修習所應當修行的，就能常住于威儀和禮節這兩件事上。』 世尊爲了再次闡明這個道理，而以偈頌讚嘆道： 『如果菩薩喜歡，宣說此經典，在未來世中，勇猛不怯弱，遵循威儀禮節，善於明瞭清凈的行為。國王以及』

【English Translation】 English version: The Buddha said to the Bodhisattva Qi: 'One should not praise worldly texts that extol music, harmony, and customs. One should not be greedy, nor learn, nor participate in slaughter, fishing, hunting of chickens and ducks, nor engage in netting, capturing, or harming living beings. One should not be in the same place as gatherings for singing and dancing, nor associate with Sravaka Bhikshus (monks who practice by hearing the Dharma), Bhikshunis (female monks), Upasakas (male lay practitioners), or Upasikas (female lay practitioners). One should not approach them for greetings, nor stay together, nor walk together, burn incense, scatter flowers, or light lamps with like-minded people, except when attending Dharma assemblies. Only then should one engage with those at the assembly, and even then, one should not be attached to what is said. This is proper conduct.' The Buddha further said to Bodhisattva Pushou: 'A Bodhisattva Mahasattva should not be attached to household life, nor excessively miss family members. One should not eagerly desire to see women in the inner chambers, nor preach the Dharma to them alone. One should not frequently visit young children of relatives, or other people of the opposite sex, and speak soft words. What should not be preached, one should not arbitrarily preach, relying on one's own understanding. One should not dwell with them, nor share their aspirations. One should not enter a room alone with a Bhikshuni, except to remember the Tathagata's diligent practice. Even if there is a reason to preach the Dharma to women, one should not defile the taste of the Dharma, nor allow them to accept and widely spread these teachings. One should not be in the same place with Shramanas (novice monks), Bhikshunis, or young boys and girls. One should always prefer to sit quietly, diligently practice, avoid noise, and live in seclusion. This is proper conduct.' The Buddha further said to Bodhisattva Pushou: 'A Bodhisattva Mahasattva observes that all dharmas are empty and without substance. If one is attached to what one stands upon, one has already fallen into delusion. The established true principle is permanent and in accordance with the Dharma. One should focus one's mind and body, remain unmoving, not retreat, not turn back, relinquish and extinguish all attachments, neither arising nor ceasing, without nature, without action, without number, without anything to possess, reaching the state of non-possession, removing all words, not dwelling in non-action, not dwelling in non-thought or non-non-thought, thereby subduing all delusions. If a Bodhisattva can carefully observe all these dharmas, and gradually cultivate what should be cultivated, one can always abide in the two matters of dignified conduct and proper etiquette.' The World Honored One, to further clarify this meaning, praised it with a verse: 'If a Bodhisattva delights in, expounding this sutra, in future generations, courageous and not timid, following dignified conduct and proper etiquette, skillful in understanding pure actions. Kings and'

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太子，　　大臣寮屬吏， 　外道若異學，　　屠獵惡害品， 　抑制交啟習，　　不與通往返。 　比丘放羅漢，　　除立於法律， 　不與自大俱，　　復遠犯禁者， 　比丘比丘尼，　　調譺嘲話談， 　舍離清信女，　　不與無益言。 　現在欲獲法，　　常當止息非， 　好住滅度地，　　是謂為威儀。 　假使不肯往，　　咨問于道法， 　為斯持法說，　　不怯無所著。 　眾生有癩病，　　若親屬宗室， 　母人諸細色，　　悉當舍離去， 　不與是等俱，　　而積殖德本。 　當棄販賣業，　　諸慢不恭敬， 　棄捐諸住立，　　不為己身害， 　若干種蟲蚤，　　不習食啖肉， 　蠲舍諸非法，　　喜瞋恚恨者， 　所行乃如是。　　亦不與談語， 　不與強顏俱，　　及余自用性， 　作行如是者，　　皆當屏除之。 　明者設有緣，　　為女人說經， 　而不獨遊行，　　不住于調戲。 　設入出聚落，　　數數行求食， 　將一比丘伴，　　常志念于佛。 　佛故先示現，　　此威儀禮節， 　其奉持斯典，　　則當勤行之。 　上中下劣人，　　若不行法者， 　無無常供養，　　一切皆至誠。 　丈夫無想念，　　堅固行勇猛， 　不知一切法，　　亦不見滅盡。 　一切諸菩薩，　

【現代漢語翻譯】 現代漢語譯本 太子啊，對於大臣、官員和下屬，以及外道或持異見的人，還有那些從事屠宰、狩獵等惡劣行業的人，要抑制與他們的交往和習俗，不要與他們來往。 對於比丘（bhiksu，佛教出家男眾）和羅漢（arhat，已證悟的聖者），除非是依據法律規定，否則不要與那些自大的人交往，也要遠離那些犯戒的人。 對於比丘和比丘尼（bhiksuni，佛教出家女眾），如果他們喜歡調侃、嘲笑和閑談，要捨棄他們，也要遠離那些不純潔的信女，不要說無益的話。 現在想要獲得佛法，應當常常停止做不正確的事情，安住于寂滅的境界，這就是所謂的威儀。 如果有人不肯前來請教佛法，要為他們宣說佛法，不要膽怯，也不要執著于任何事物。 如果眾生患有麻風病，或者有親屬、宗室，或者有母親和各種年輕貌美的女子，都應當捨棄他們，不要與他們交往，從而積累功德。 應當放棄買賣的行業，以及各種傲慢和不恭敬的行為，放棄各種執著，不要做傷害自己的事情。 對於各種蟲子和跳蚤，不要習慣吃肉，要捨棄各種非法的事情，以及那些喜歡憤怒、嗔恨的人。 行為應當如此，也不要與他們交談，不要與那些厚顏無恥的人交往，以及那些自以為是的人，凡是行為像這樣的人，都應當屏棄。 明智的人如果有因緣為女人說法，也不要單獨相處，不要沉溺於調戲。 如果進入或離開村落，要經常去乞食，要帶一位比丘同伴，心中常常憶念佛陀。 佛陀因此首先示現了這些威儀和禮節，那些奉行這些教典的人，應當勤奮地去實踐。 無論是上等、中等還是下等的人，如果不修行佛法，就不能得到無常的供養，一切都要至誠。 大丈夫應當沒有妄想，堅定地修行，勇猛精進，不執著於一切法，也不執著于滅盡。 一切諸菩薩（bodhisattva，發願成佛的修行者），

【English Translation】 English version O prince, towards ministers, officials, and subordinates, as well as those of external paths or differing views, and those who engage in slaughter, hunting, and other evil trades, restrain interactions and customs, do not associate with them. Towards bhikshus (Buddhist monks) and arhats (enlightened beings), unless it is according to the law, do not associate with those who are arrogant, and also stay away from those who break the precepts. Towards bhikshus and bhikshunis (Buddhist nuns), if they like to jest, mock, and gossip, abandon them, also stay away from impure female devotees, do not speak useless words. Now, if you wish to attain the Dharma, you should always cease doing what is incorrect, abide in the state of extinction, this is what is called proper conduct. If someone is unwilling to come and inquire about the Dharma, speak the Dharma for them, do not be timid, and do not be attached to anything. If beings have leprosy, or have relatives, clan members, or mothers and various young and beautiful women, you should abandon them, do not associate with them, and thus accumulate merit. You should abandon the business of buying and selling, as well as all arrogance and disrespect, abandon all attachments, do not do things that harm yourself. Towards various insects and fleas, do not get used to eating meat, abandon all illegal things, and those who like anger and hatred. Your conduct should be like this, do not talk with them, do not associate with those who are shameless, and those who are self-righteous, all those who act like this should be rejected. A wise person, if there is a reason to speak the Dharma to women, should not be alone with them, and should not indulge in teasing. If entering or leaving a village, frequently go for alms, bring a bhikshu companion, and always remember the Buddha in your mind. The Buddha therefore first demonstrated these proper conducts and etiquette, those who uphold these teachings should diligently practice them. Whether they are superior, middle, or inferior people, if they do not practice the Dharma, they cannot receive impermanent offerings, everything must be done with sincerity. A great man should have no delusions, firmly practice, be courageous and diligent, not be attached to all dharmas, and not be attached to extinction. All bodhisattvas (beings who aspire to Buddhahood),

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是謂為威儀， 　如常行禮節，　　且當聽察之。 　斯當講說，　　無為之法，　　一切不興， 　亦無所生。　　建志常立，　　觀採空誼， 　此為明者，　　所行禮節。　　有所念者， 　悉顛倒想，　　以無為有，　　用虛作實。 　雖有所起，　　諸法無生，　　因想蹉踖， 　而生諸有。　　心常專一，　　善修三昧， 　建立於行，　　若須彌頂。　　所住如此， 　普觀諸法，　　是一切法，　　猶如虛空。 　譬若虛無，　　等無堅固，　　不念取勝， 　無所棄捐。　　諸法所處，　　無有常名， 　是為明者，　　所行禮節。　　我滅度后， 　若有比丘，　　敢能守護，　　如是法則。 　無所怯軟，　　心不起想，　　為無數人， 　說此經典。　　其明哲者，　　所念以時， 　若入屋室，　　所行若茲，　　觀察諸法， 　一切普凈，　　宴然說誼，　　而不動搖。 　國主帝王，　　及與太子，　　欲聽聞法， 　皆供養之。　　並余長者，　　及諸梵志， 　立諸眷屬，　　皆無所欲。」

又語溥首：「如來滅度之後欲說此經，住于安隱已立安隱，不懷諛諂無眩惑心，乃說經法藏厭身懷，或載竹帛為他人說，亦不多辭亦無所生，亦不輕慢諸餘比丘，為法師者亦不歌嘆亦

不毀呰。異心比丘為聲聞者，未曾舉名說其瑕穢，亦不誹謗，亦不仇怨意相待之。未曾毀呰居家行者，無所志願，不建彼行亦無所想，行來安住而立誼要。往來周旋，若詣法會，自護己身行無有失，而說經法。若有請問，心無所猗，離聲聞乘，有所發遣覺了佛慧。」佛時頌曰：

「智者常安，　　住于佛道，　　先隱定坐， 　爾乃說經。　　若當敷座，　　務令柔軟， 　若干種具，　　所置綺燦。　　體常儭著， 　凈潔被服，　　於七七日，　　而習經行。 　猶如黑雲，　　在於虛空，　　合集積累， 　弘雅功德。　　所處之座，　　具足篋藏， 　床足堅固，　　平坦顯赫。　　無數坐具， 　㲲蓐綩綖，　　儼然正首，　　尊其視瞻。 　安詳升據，　　高廣法座，　　而普等心， 　為一切人。　　國主帝王，　　太子大臣， 　及諸比丘，　　比丘尼眾，　　清信高士， 　及清信女，　　應所樂聞，　　為講無量。 　明智無限，　　次第剖判，　　為演種種， 　微妙之誼。　　追逐侍后，　　請求問誼， 　斯睿哲者，　　復為解說。　　而入神足， 　柔順之忍，　　其有聽聞，　　悉得佛道。 　斯智慧士，　　皆為一切，　　進卻棄除， 　懈怠疲厭。　　常以慈心，　　為眾說法

【現代漢語翻譯】 現代漢語譯本 不詆譭他人。對於持不同見解、追求聲聞乘（Sravaka-yana，即小乘，以自我解脫為目標的修行方式）的比丘，不曾指名道姓地說他們的缺點，也不誹謗，更不以仇恨的心態對待他們。不曾詆譭在家的修行人，對於他們的願望不加干涉，不建立他們的修行方式，也沒有任何想法，只是安住于自己的修行，建立道義。往來周旋，如果參加法會，會保護好自己，行為沒有過失，然後宣講佛法。如果有人請教問題，心中沒有執著，超越聲聞乘的境界，有所啓發，覺悟佛的智慧。」佛陀當時說了偈頌： 『智者常常安住，在佛道中修行，先靜坐入定，然後才開始講經說法。如果需要鋪設座位，務必使其柔軟舒適，用各種各樣的器具裝飾得華麗燦爛。身體常常穿著乾淨的衣服，在七七四十九天內，練習經行。就像黑雲在虛空中，聚集積累，弘揚廣大的功德。所處的座位，要具備各種箱柜，床腳要堅固，平坦而顯赫。無數的坐具，用毛毯和軟墊鋪設，莊嚴地擺放整齊，讓人尊敬地瞻仰。安詳地登上高廣的法座，以平等的心，為一切人說法。無論是國王、帝王、太子、大臣，還是比丘、比丘尼眾，清信的居士和清信的婦女，都應根據他們所樂意聽聞的，為他們講解無量的佛法。明智無限，有條理地分析判斷，為他們演說各種微妙的道理。那些追隨在後，請求解答疑問的人，這位睿智的人會為他們一一解說。進入神通的境界，以柔順的忍辱之心，那些聽聞佛法的人，都將獲得佛道。這些有智慧的人，爲了所有的人，前進、後退、捨棄，去除懈怠和疲厭。常常以慈悲的心，為大眾說法。』

【English Translation】 English version Not to disparage. Towards the Bhikkhus (monks) of different views who are Sravakas (those who follow the path of the Hearers, aiming for personal liberation), one does not mention their names to point out their flaws, nor slander them, nor treat them with animosity. One does not disparage the lay practitioners, without interfering with their aspirations, not establishing their practices, nor having any thoughts about them, but rather abiding in one's own practice, establishing righteousness. In comings and goings, if attending a Dharma assembly, one protects oneself, ensuring no misconduct, and then expounds the Dharma. If there are questions, the mind is without attachment, transcending the Sravaka-yana (the Hearer's Vehicle), with some inspiration, realizing the wisdom of the Buddha.」 The Buddha then spoke in verses: 『The wise are always at peace, abiding in the Buddha's path, first entering into meditative concentration, and then expounding the scriptures. If a seat is to be prepared, it must be soft and comfortable, adorned with various splendid implements. The body is always clothed in clean garments, and for forty-nine days, one practices walking meditation. Like dark clouds in the sky, gathering and accumulating, one promotes vast merits. The seat where one resides should have various chests and cabinets, the legs of the bed should be firm, level, and prominent. Countless cushions, with blankets and soft mats, are arranged solemnly, so that they are respected and admired. One ascends the high and wide Dharma seat with composure, with an equal mind, to preach to all. Whether it be kings, emperors, princes, ministers, or Bhikkhus, Bhikkhunis (nuns), devout laymen, and devout laywomen, one should preach the immeasurable Dharma according to what they wish to hear. With boundless wisdom, one analyzes and judges methodically, expounding various subtle principles. Those who follow behind, requesting explanations, this wise one will explain to them one by one. Entering the realm of spiritual powers, with the patience of gentleness, those who hear the Dharma will all attain Buddhahood. These wise ones, for the sake of all, advance, retreat, abandon, and eliminate laziness and weariness. They always preach the Dharma to the masses with a compassionate heart.』

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， 　未曾起于，　　勞廢之想。　　晝夜歌誦， 　詠尊法訓，　　分別演說，　　億千垓喻。 　普能勸悅，　　諸會者心，　　無敢生念， 　欲危害者。　　若得供養，　　飲食之具， 　床臥所安，　　衣服被枕，　　病瘦醫藥， 　而無僥冀，　　不從眾人，　　有所請求。 　除其瞻勞，　　住廟精舍，　　欲令眾庶， 　悉解佛道。　　若一切人，　　來聽經法， 　我乃嘉豫，　　如獲大安。　　佛滅度后， 　若有比丘，　　宣揚經法，　　無所悕望， 　無所妨廢，　　不遭苦患，　　常察精進， 　離於疾病。　　無能為彼，　　造恐怖事， 　不被杖痛，　　無誹謗想，　　身無疲厭， 　不有所患，　　其人住忍，　　得力如是。 　其明智者，　　所處安隱，　　有所存立， 　如佛言詔。　　若已咨嗟，　　億百功德， 　一切稱譽，　　不能究竟。」

又語溥首：「如來滅度后，若有菩薩於是經卷懷疑不了，若說教化聞不堅固、性不調和，見余菩薩求大乘者，為造虛妄而誹謗之，見聲聞、緣覺，比丘、比丘尼、清信士、清信女、若值菩薩，心為躊躇不即往見，其族姓子則遠無上正真之道，而不得近佛天中天所在行處。假使究竟不蒙福力不成最正覺。菩薩行三乘，猶如師子在

【現代漢語翻譯】 現代漢語譯本 從未產生過疲勞懈怠的想法，日夜歌頌，吟詠尊貴的佛法教誨，分別演說，用億萬種譬喻來闡釋。 普遍能夠勸導和悅服所有集會者的心，沒有人敢產生想要危害他們的念頭。 如果得到供養，包括飲食、床鋪、衣服、被褥、醫藥等生活所需，也不會心存僥倖，不向大眾有所請求。 他們只是爲了消除眾生的憂慮，住在寺廟精舍，希望讓所有人都理解佛道。 如果有人來聽經聞法，我就會感到非常高興，如同獲得了巨大的安寧。 佛陀滅度后，如果有比丘宣揚佛法，沒有任何期望，沒有任何妨礙和懈怠，不會遭受痛苦和災難，常常保持精進，遠離疾病。 沒有人能夠對他們製造恐怖，不會遭受棍棒的痛苦，沒有誹謗的念頭，身體不會疲憊厭倦，不會有任何疾病。 這樣的人安住于忍辱，獲得如此的力量。 那些明智的人，所處的地方安穩，所做的事情都符合佛陀的教誨。 即使已經讚歎了億萬種功德，一切的稱讚，也不能完全表達他們的偉大。

又對溥首（Pu Shou）說：『如來（Tathagata）滅度后，如果有菩薩對這部經卷心生懷疑，不能理解，如果說法教化，聽聞者不堅定，性情不調和，看到其他菩薩求大乘（Mahayana）佛法，就造謠誹謗，看到聲聞（Sravaka）、緣覺（Pratyekabuddha），比丘（Bhikkhu）、比丘尼（Bhikkhuni）、清信士（Upasaka）、清信女（Upasika），如果遇到菩薩，心中猶豫不決，不立即前去拜見，那麼這個族姓的子弟就會遠離無上正真之道，不能接近佛陀、天中天（Devatideva）所在的地方。即使最終也不能獲得福德之力，不能成就最正覺（Anuttara-samyak-sambodhi）。菩薩修行三乘（Triyana），就像獅子在'

【English Translation】 English version They have never given rise to thoughts of weariness or laziness. Day and night, they chant and recite, praising the venerable Dharma teachings, explaining them in detail, using billions of metaphors. They are universally able to persuade and please the hearts of all who gather. No one dares to harbor thoughts of harming them. If they receive offerings, including food, bedding, clothing, blankets, and medicine, they do not harbor any expectations, nor do they make requests from the public. They only seek to eliminate the worries of sentient beings, residing in temples and monasteries, hoping to enable all to understand the Buddha's path. If people come to hear the scriptures and the Dharma, I will be very pleased, as if I have obtained great peace. After the Buddha's Parinirvana, if there are Bhikkhus who propagate the Dharma, without any expectations, without any hindrance or laziness, they will not suffer pain or calamity, they will always maintain diligence, and be free from illness. No one can create terror for them, they will not suffer the pain of beatings, they will not have thoughts of slander, their bodies will not be weary or tired, and they will not have any ailments. Such people abide in patience, and obtain such power. Those who are wise, the places where they dwell are peaceful, and what they do is in accordance with the Buddha's teachings. Even if one has already praised billions of merits, all the praises cannot fully express their greatness.

Furthermore, he said to Pu Shou: 'After the Tathagata's Parinirvana, if there are Bodhisattvas who doubt and do not understand this scripture, if they preach and teach, those who hear are not firm, and their nature is not harmonious, seeing other Bodhisattvas seeking the Mahayana Dharma, they create false rumors and slander them, seeing Sravakas, Pratyekabuddhas, Bhikkhus, Bhikkhunis, Upasakas, Upasikas, if they encounter Bodhisattvas, they hesitate in their hearts and do not immediately go to see them, then this family's descendants will be far from the unsurpassed true path, and will not be able to approach the place where the Buddha, the Devatideva, is. Even if they ultimately do not receive the power of merit, they will not achieve Anuttara-samyak-sambodhi. Bodhisattvas practice the Three Vehicles (Triyana), like a lion in'

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于林樹，若有猶豫自然遠離，不樂所樂亦不不樂。若於眾生修行慈力，至於如來興大父想，見諸菩薩念如世尊，及諸處家未離塵穢，寬弘等敬禮節恭肅，凈諸法誼無疑無結，嚴一切法謹慎安諦，欽順平等不著經法，極有所樂亦無所至，所在晝夜敬護斯典。溥首！是為三法之行。菩薩觀時然後乃說，造安隱行，不被煩惱亦不嬈害。說是經法者，與同學者等心道友，若講若聞信樂斯典，誦持書寫載之竹帛，供養奉事德不可量，說以安住。」

則乃頌曰：

「若有嫉妒，　　懷難億數，　　其法師慈， 　當遠憎惡。　　有明智者，　　不造貪著， 　若欲讀斯，　　正典摸者，　　未曾誹謗， 　說人之惡，　　亦不墮非，　　諸疑邪見。 　心常㸌然，　　無有沉吟，　　以愍傷故， 　得了此定。　　安住之子，　　亦能忍辱， 　其人常屏，　　貢高自大。　　數數講誦， 　佛之典誥，　　未曾以此，　　持作懈倦。 　其有菩薩，　　在十方者，　　愍傷眾生， 　於世興行。　　順造恭敬，　　學聖慧者， 　皆當念之，　　是我世尊。　　思念諸佛， 　兩足之上，　　視諸菩薩，　　如想父母。 　設有求道，　　無有情慾，　　棄捐吾我， 　自大之想。　　假使聽省，　　如是像法， 　其

【現代漢語翻譯】 現代漢語譯本 佛陀對林樹說：『如果內心有猶豫，自然會遠離正道，對於所喜愛的事物不會執著，對於不喜愛的事物也不會排斥。如果對眾生修習慈悲的力量，視如來（Tathagata，佛的稱號）如同偉大的父親，看待菩薩（Bodhisattva，發願成佛的修行者）如同世尊（Bhagavan，佛的尊稱），對於在家和出家但尚未脫離塵世煩惱的人，都以寬廣的心胸平等恭敬地對待，以禮節和恭敬的態度對待他們，凈化一切法義，心中沒有疑惑和障礙，嚴謹地對待一切法，謹慎而真實地對待，欽佩並順從平等之道，不執著于經文的字面意思，即使有極大的喜好也不會因此而有所偏頗，無論白天黑夜都恭敬地守護這些教誨。溥首（Pusya，人名）啊！這就是三種修行的法門。菩薩在觀察時機成熟后才開始宣說佛法，創造安穩的修行，不被煩惱所困擾，也不去傷害他人。宣說這部經法的人，要與同修道友平等相待，無論是講經還是聽經，都要信受並樂於接受這部經典，誦讀、書寫並將其記錄在竹簡或絹帛上，供養和奉事這部經典，其功德不可估量，宣說這部經法是爲了讓眾生安住于正道。』 於是，偈頌說道： 『如果有人心懷嫉妒，心中充滿難以計數的惡念，對於說法之人的慈悲心，應當遠離憎恨和厭惡。有智慧的人，不會產生貪婪和執著。如果想要閱讀這部正典，那些摸索真理的人，不曾誹謗他人，不說別人的壞話，也不會陷入錯誤，沒有疑惑和邪見。內心常常明亮清澈，沒有猶豫和遲疑，因為憐憫和傷感，而獲得了這種禪定。安住于正道的人，也能忍受屈辱，這樣的人常常遠離，貢高我慢。經常講誦佛的教誨，不曾因此而懈怠。那些在十方世界的菩薩，憐憫和傷感眾生，在世間修行。順從並恭敬地學習聖賢的智慧，都應當念想，他們就是我的世尊。思念諸佛，是兩足尊，看待菩薩，如同看待父母。如果有人尋求真理，沒有情慾，拋棄自我，以及自大的想法。如果聽聞並省察，這樣的佛法，其功德不可估量。』

【English Translation】 English version The Buddha said to Linshu, 'If there is hesitation in the mind, one will naturally stray from the path, not clinging to what one likes, nor rejecting what one dislikes. If one cultivates the power of loving-kindness towards all beings, regarding the Tathagata (the title of a Buddha) as a great father, seeing Bodhisattvas (those who aspire to Buddhahood) as the Bhagavan (another title for the Buddha), and treating those who are householders and those who have left home but have not yet freed themselves from worldly defilements with a broad mind and equal respect, with proper etiquette and reverence, purifying all the meanings of the Dharma, having no doubts or obstacles in the heart, treating all Dharmas with strictness, being cautious and truthful, admiring and obeying the path of equality, not clinging to the literal meaning of the scriptures, and even if there is great liking, not being biased because of it, and respectfully guarding these teachings day and night. Pusya (a name)! This is the practice of the three Dharmas. Bodhisattvas speak the Dharma only after observing the right time, creating a peaceful practice, not being troubled by afflictions, nor harming others. Those who preach this scripture should treat their fellow practitioners equally, whether they are lecturing or listening, they should believe and be happy to accept this scripture, reciting, writing, and recording it on bamboo slips or silk, offering and serving this scripture, the merit of which is immeasurable, and preaching this scripture is to allow sentient beings to abide in the right path.' Then, the verses say: 'If someone harbors jealousy, with countless evil thoughts in their heart, towards the compassion of the Dharma teacher, they should stay away from hatred and aversion. Those who are wise do not create greed and attachment. If one wants to read this canon, those who seek the truth, have never slandered others, do not speak ill of others, nor fall into error, without doubts and wrong views. The heart is always bright and clear, without hesitation or doubt, because of compassion and sadness, one attains this samadhi. Those who abide in the right path can also endure humiliation, such people often stay away from arrogance and pride. They often recite the Buddha's teachings, never becoming lazy because of it. Those Bodhisattvas in the ten directions, pity and feel sad for sentient beings, practice in the world. They follow and respectfully learn the wisdom of the sages, they should all think of them as my Bhagavan. Thinking of the Buddhas, the two-legged honored ones, seeing Bodhisattvas as seeing their parents. If someone seeks the truth, without desire, abandoning the self, and the thought of self-importance. If one hears and examines, such a Dharma, its merit is immeasurable.'

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明士等，　　當自慎護。　　所行安隱， 　常得調定，　　將御佛道，　　救億眾生。」

又語溥首：「如來滅度后，若菩薩大士，奉行斯典常以時節，其是比丘當行慈愍，向諸白衣、出家寂志、一切群生行菩薩道者，常念過去世行大乘者，善權方便演真諦誼，若聽聞者，不知不了、不悅不信、不省不綜，反自嘆說：『我當逮得無上正真道成最正覺，威神足力而欲得飛。』溥首當知，吾見斯等，佛滅度后，菩薩有四事說法而不諍怒。何等為四？為諸比丘、比丘尼、清信士、清信女所見奉敬，帝王太子、大臣群寮、郡國人民所見供養，長者梵志皆共承順，虛空神明無數天子聽所說經，天龍鬼神侍衛其後皆營護之；是為四。若入縣邑還歸室宇，晝夜悉來咨問經法，若為解說分別所歸莫不歡喜。所以者何？溥首欲知，皆佛所建立加此經恩，去來今佛盡從斯生，亦護是典。若於忍界聞正法華品，服名聽聲者甚難值遇。

「溥首！譬有大力轉輪聖王，威德弘茂順化所領，諸餘敵國未率伏者，不敢窺𨵦。若轉輪王興舉軍兵，當有所討，不賓之臣欲距大邦，雄猛將士奮武克捷，莫不稽顙。王用歡悅斷功定賞，封城食邑，賜之土田、七寶珍奇、象馬車乘、男女奴婢。元首效績勛殊特者，王解髻中明珠賜之。所以者何？臣

【現代漢語翻譯】 現代漢語譯本：賢士們，應當自己謹慎守護。所行之事安穩，常常能夠調和安定，以此來駕馭佛道，救度億萬眾生。 又告訴溥首（菩薩名）說：『如來滅度之後，如果菩薩大士，奉行這部經典常常按時節，那些比丘應當施行慈悲憐憫，對於在家居士、出家修行者、一切眾生中修行菩薩道的人，常常憶念過去世修行大乘的人，善巧方便地演說真諦的意義。如果聽聞的人，不理解、不明白、不喜悅、不相信、不省察、不總結，反而自嘆自說：『我應當證得無上正等正覺，成就最正覺，擁有威神足力而想要飛昇。』溥首應當知道，我看到這些人，在佛滅度之後，菩薩有四種說法而不爭論發怒的情況。是哪四種呢？被諸比丘、比丘尼、清信士（在家男居士）、清信女（在家女居士）所見而恭敬，被帝王太子、大臣官員、郡國人民所見而供養，被長者、婆羅門共同承順，虛空神明無數天子聽聞所說的經典，天龍鬼神侍衛在其後都營護他們；這是四種情況。如果進入縣城回到住所，白天夜晚都來請教經法，如果為他們解說分別所歸之處，沒有不歡喜的。為什麼呢？溥首想要知道，都是佛所建立，加持這部經典的恩德，過去、現在、未來的佛都從這裡產生，也護持這部經典。如果在忍界（娑婆世界）聽聞《正法華品》，接受其名號、聽聞其聲音的人，是非常難以遇到的。 『溥首！譬如有一位大力轉輪聖王（擁有統治世界的理想君主），威德弘大，順應教化所統治的區域，那些其餘沒有歸順的敵國，不敢窺視侵犯。如果轉輪王興起軍隊，將要有所討伐，不歸順的臣子想要抵抗大國，雄猛的將士奮勇作戰，沒有不叩頭投降的。國王因此歡喜，評定功勞，確定賞賜，封給城池食邑，賜予土地田產、七寶珍奇、象馬車乘、男女奴婢。對於首領中功勛特別顯著的人，國王解下發髻中的明珠賜予他。為什麼呢？臣子

【English Translation】 English version: 'Wise men, you should be careful and protect yourselves. What you do should be peaceful, and you should always be able to harmonize and stabilize yourselves, using this to guide the path of the Buddha and save countless beings.' He also said to Pǔshǒu (a Bodhisattva's name): 'After the Tathāgata's (Buddha's epithet) extinction, if Bodhisattvas Mahāsattvas (great Bodhisattvas) uphold this scripture regularly at the right times, those Bhikṣus (monks) should practice compassion and mercy. Towards laypeople, renunciates, and all beings who practice the Bodhisattva path, they should always remember those who practiced the Mahāyāna (Great Vehicle) in past lives, skillfully and expediently expounding the meaning of the true Dharma. If those who hear it do not understand, do not comprehend, are not pleased, do not believe, do not reflect, and do not summarize, but instead sigh and say, 『I should attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), achieve the most perfect enlightenment, and possess the power of spiritual abilities and wish to fly away.』 Pǔshǒu should know that I see these people. After the Buddha's extinction, Bodhisattvas have four ways of teaching without arguing or getting angry. What are these four? They are seen and respected by Bhikṣus, Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), and Upāsikās (female lay devotees); they are seen and offered to by kings, princes, ministers, officials, and the people of the counties and states; they are obeyed by elders and Brahmins; countless gods in the sky and countless heavenly beings listen to the scriptures they expound; and the Nāgas (dragons), Yakṣas (demons), and other spirits guard and protect them. These are the four. If they enter a town and return to their dwellings, day and night people come to inquire about the Dharma, and if they explain and distinguish the path they should follow, there is no one who is not happy. Why is this so? Pǔshǒu wants to know, it is all because of the Buddha's establishment and the grace of this scripture. The Buddhas of the past, present, and future all arise from this, and they also protect this scripture. If in the world of endurance (the Saha world) one hears the 'Chapter of the Lotus of the True Dharma,' accepts its name, and hears its sound, it is extremely rare to encounter.' 'Pǔshǒu! It is like a mighty Cakravartin (ideal universal ruler), whose power and virtue are vast, and who rules over the lands under his dominion. Those enemy countries that have not yet submitted do not dare to spy or invade. If the Cakravartin raises an army to make an expedition, those ministers who do not submit will try to resist the great nation. The brave and fierce generals will fight valiantly and conquer, and there will be none who do not bow their heads in surrender. The king will then be pleased, assess their merits, and determine their rewards, granting them cities and fiefdoms, bestowing upon them land, fields, the seven treasures, rare and precious items, elephants, horses, chariots, and male and female servants. For those leaders whose merits are particularly outstanding, the king will remove the pearl from his hair knot and bestow it upon them. Why is this so? The ministers'

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當國強華裔乃康。如來正覺亦復如是，為大法王無極道諦，自伏其心，以法教化，以德消害，以慧戰鬥，降諸法王無數之眾，無量經典百千要誼，咸施群生無所秘蔽，詔平等城其見身魔，能與魔戰以賢聖法，攻淫怒癡降魔官屬，盡三界患至於滅度，所作克捷則大勇猛，於後無壞亦無有實，因由諸虛致斯世間，如處色像一切因緣。普諸世界古今以來，無有信此《正法華經》，未曾暢說。所以說者，由諸通慧大慈所致，如大聖帝髻中明珠，以為世尊第一法要，緣是趣行，如來使聞深妙之典，往古來今諸行班宣，斯經為最。消除一切緣起之患，猶如聖帝珍重愛護髻中明珠，久乃解出以賜元功。如來如是，夙夜寶護最妙無瑕，從是來久立諸法頂，今日加哀乃演散耳。」

世尊欲重顯現要誼，而嘆頌曰：

「今如來現，　　慈心之力，　　常愍眾生， 　群萌之界。　　安住咨嗟，　　最尊經卷， 　故分別說，　　如斯典誥。　　最後世時， 　志菩薩法，　　若使出學，　　及居家者， 　若聞此經，　　慈心戰慄，　　一切普現， 　不得誹謗。　　吾本初始，　　得佛道時， 　如今如來，　　現在之時。　　設能逮聞， 　於是尊經，　　則便建立，　　億權方便。 　猶如勢強，　　轉輪聖帝，　　戰鬥降

【現代漢語翻譯】 現代漢語譯本：當國家強大，華夏子民便安康。如來正覺（Tathāgata Samyaksaṃbuddha，佛的稱號，意為如實覺悟者）也是如此，作為大法王，掌握著無極的真理，自己降伏內心，用佛法教化眾生，用德行消除禍害，用智慧戰鬥，降伏無數的法王之眾，將無量經典的百千要義，全部施予眾生，毫無隱瞞，昭告平等之城，使其見到自身之魔，能用賢聖之法與魔戰鬥，攻克淫慾、憤怒、愚癡，降伏魔的官屬，使三界的苦患得以滅盡，所作所為都能成功，這才是大勇猛。之後既無壞滅，也無真實，一切都由虛妄而導致世間，如同處於色相之中，一切都是因緣所生。普天之下，自古至今，沒有相信這部《正法華經》的，也從未有人暢快宣說。之所以宣說，是因為諸佛通達智慧和大慈悲所致，如同大聖帝王頭髻中的明珠，被視為世尊第一法要，依此修行，如來才使人聽聞深奧微妙的經典，從古至今，各種修行次第都已宣示，而這部經最為殊勝。它能消除一切因緣生起的苦患，猶如聖帝珍重愛護頭髻中的明珠，很久之後才解下賜予有功之人。如來也是如此，日夜珍藏守護這最微妙無瑕的法，從很久以前就將其置於諸法之頂，今日才慈悲地將其宣說開來。 世尊爲了再次顯現要義，而嘆頌道： 『如今如來顯現，憑藉慈悲的力量，常常憐憫眾生，在眾生的世界裡。安住於此，讚歎這最尊貴的經卷，所以分別解說，像這樣的教誨。在末法時代，立志于菩薩道的人，如果出家修行，以及在家之人，如果聽聞此經，會因慈悲而戰慄，一切都會顯現，不得誹謗。我最初成佛道時，如同現在的如來，在世之時。如果能夠聽聞，這部尊貴的經典，便能建立，億萬種方便法門。猶如勢力強大的轉輪聖王（Cakravartin，擁有統治世界的理想君主），戰鬥降伏』

【English Translation】 English version: When a country is strong, its people are peaceful and healthy. The Tathāgata Samyaksaṃbuddha (the title of a Buddha, meaning the one who has truly awakened) is also like this, as the great Dharma King, possessing the ultimate truth, subduing his own mind, using the Dharma to teach sentient beings, using virtue to eliminate harm, using wisdom to fight, subduing countless hosts of Dharma Kings, bestowing the immeasurable essence of hundreds and thousands of scriptures to all beings without concealment, proclaiming the city of equality, enabling them to see their own inner demons, to fight against them with the methods of the wise and holy, to conquer lust, anger, and ignorance, to subdue the demon's retinue, to extinguish the suffering of the three realms, and to achieve success in all endeavors, this is true great courage. After that, there is neither destruction nor reality, all is caused by illusion, like being in the realm of form, everything arises from conditions. Throughout the world, from ancient times to the present, no one has believed in this 'Saddharma Puṇḍarīka Sūtra' (Lotus Sutra), and no one has ever spoken of it freely. The reason for speaking it is due to the wisdom and great compassion of all Buddhas, like the jewel in the crown of a great holy emperor, regarded as the first essential Dharma of the World Honored One, by practicing this, the Tathāgata enables people to hear the profound and subtle scriptures, from ancient times to the present, all stages of practice have been proclaimed, and this sutra is the most supreme. It can eliminate all suffering arising from conditions, like a holy emperor cherishing and protecting the jewel in his crown, and only after a long time does he take it off to bestow it upon those who have made great contributions. The Tathāgata is also like this, day and night he treasures and protects this most subtle and flawless Dharma, from a long time ago he has placed it at the top of all Dharmas, and today he compassionately proclaims it. The World Honored One, wishing to reveal the essential meaning again, praised in verse: 'Now the Tathāgata appears, with the power of compassion, constantly having pity on sentient beings, in the realm of all beings. Abiding in this, praising this most honored scripture, therefore explaining it separately, like this teaching. In the Dharma-ending age, those who aspire to the Bodhisattva path, if they leave home to practice, and those who are at home, if they hear this sutra, will tremble with compassion, everything will appear, they must not slander it. When I first attained Buddhahood, like the Tathāgata now, when he is in the world. If one can hear, this honored scripture, then one can establish, billions of expedient methods. Like a powerful Cakravartin (ideal monarch who rules the world), fighting and subduing'

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伏， 　外異國王。　　得賜象馬，　　車乘篋藏， 　又加封邑，　　城郭郡土。　　或有得賜， 　手足寶釧，　　微妙之色，　　紫磨金珍， 　真珠夜光，　　車𤦲碧玉，　　種種殊別， 　奇財妙異，　　若干諸物，　　各用賜之， 　使一切眾，　　踴躍驚喜。　　睹所立功， 　怪未曾有，　　最後解髻，　　明月寶施。 　佛亦如是，　　今為法王，　　忍辱之力， 　無極慧音。　　常行慈愍，　　興發哀護， 　以法等化，　　一切世間。　　睹諸眾庶， 　憂惱之患，　　講說經法，　　億千之數。 　曉知眾生，　　所應方便，　　今日眾生， 　以為盡原。　　於時法王，　　無極大聖， 　分別經卷，　　億百千垓，　　以知黎庶， 　志力猛慧，　　便說此經，　　如髻明珠。 　最後世時，　　正典所處，　　一切諸法， 　皆無及者。　　欽仰是經，　　未曾輕講， 　識練幽微，　　慧明者聞。　　吾以演現， 　如是像法，　　佛滅度后，　　當恃怙之。 　其有志求，　　斯尊道者，　　普當受決， 　如佛所言。　　彼人未曾，　　有疵瑕欲， 　無有疾病，　　眾患之難，　　則于末後， 　將來之世，　　便即逮成，　　無上真慧。 　殊勝差特，　　普當具足，　

【現代漢語翻譯】 現代漢語譯本 譬如， 外邦國王賞賜臣子象、馬、車乘、箱篋等物， 又加封邑，賜予城郭和土地。 或者有人得到賞賜，如手鐲、腳鐲等寶物， 各種精美的顏色，紫磨金等珍貴之物， 真珠、夜光珠，車渠、碧玉等， 種種不同，奇珍異寶，各種各樣的物品， 都用來賞賜他們， 使所有人都歡欣鼓舞，驚喜不已。 看到他們所立的功勞， 感到從未有過，最後解下發髻上的明月寶珠賞賜。 佛陀也是如此，現在是法王， 以忍辱的力量，無上的智慧之音， 常行慈悲憐憫，興起哀憫和護佑， 用佛法平等教化一切世間。 看到眾生有憂愁煩惱的痛苦， 就講說經法，數量有億千之多。 曉知眾生所應採取的方便法門， 今天眾生所需要的，都給予滿足。 這時法王，無上的大聖人， 分別講說經卷，數量有億百千垓之多， 以此瞭解民眾的志向、力量和智慧， 便宣說此經，如同髮髻上的明珠。 在最後末世之時，正法所在之處， 一切諸法都無法與之相比。 欽佩仰慕這部經，從不輕視講說， 只有認識和修習幽深微妙之理，有智慧的人才能聽聞。 我所演說的，就像這樣的像法， 在佛陀滅度之後，應當以此為依靠。 那些有志求得此尊貴之道的人， 都應當得到授記，如同佛陀所說。 那個人從未有過任何瑕疵和慾望， 沒有疾病，沒有各種災難的困擾， 那麼在未來的末世， 便能立即成就無上的真智慧。 殊勝超特，普遍具足。

【English Translation】 English version For example, A king of a foreign land bestows upon his subjects elephants, horses, carriages, chests, and other items, And also grants fiefs, cities, and lands. Or some may receive gifts such as bracelets, anklets, and other treasures, Various exquisite colors, purple gold and other precious things, Pearls, luminous pearls, tridacna, jade, All kinds of different, rare and wonderful treasures, various kinds of items, All are used to reward them, Making everyone rejoice and be overjoyed. Seeing the merits they have achieved, They feel it is unprecedented, and finally, the king removes the bright moon pearl from his hair knot to bestow. The Buddha is also like this, now being the Dharma King, With the power of patience, the sound of boundless wisdom, Constantly practicing compassion and mercy, arousing pity and protection, Using the Dharma to equally transform all the world. Seeing that sentient beings have the suffering of sorrow and affliction, He then speaks the sutras, numbering in the billions and thousands. Knowing the expedient methods that sentient beings should adopt, Today, all that sentient beings need is provided. At this time, the Dharma King, the supreme sage, Separately speaks the sutras, numbering in the billions, hundreds of thousands, and trillions, Through this, he understands the aspirations, strength, and wisdom of the people, And then proclaims this sutra, like the bright pearl in a hair knot. In the final age, where the true Dharma is located, All other dharmas cannot compare to it. Respecting and admiring this sutra, never lightly speaking of it, Only those who understand and practice the profound and subtle principles, those with wisdom, can hear it. What I have expounded is like this image of the Dharma, After the Buddha's parinirvana, one should rely on this. Those who aspire to seek this noble path, Should all receive predictions, as the Buddha has said. That person has never had any flaws or desires, Without illness, without the troubles of various calamities, Then in the future, in the final age, They will immediately attain supreme true wisdom. Superior and extraordinary, universally complete.

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諸四部眾， 　亦復順遇。　　若有聞者，　　除身諸漏， 　怪其無為，　　悉叉手歸，　　己身景曜， 　所照光光，　　其奉行是，　　所獲若此。 　得成正覺，　　而轉法輪，　　則睹弘摸， 　及見最勝。　　夢中聞見，　　百福德相， 　紫磨金色。　　佛所說經，　　設得聞已， 　為眾會說，　　及諸親族，　　皆悉具足。 　又復所護，　　一切除棄，　　若使臥寤， 　所見如是。　　悉舍遠離，　　而行出家， 　皆得往至，　　于佛道場。　　便即處於， 　師子之座，　　是為求道，　　所獲利誼。 　所謂七寶，　　悉歸於斯，　　修此則奉， 　最勝如來。　　已得佛道，　　存立惠施， 　即轉法輪，　　無有諸漏。　　為諸四輩， 　而說經法，　　不可思議，　　億千劫數。 　分別講說，　　無漏之法，　　教化無數， 　億垓眾生。　　夢中所見，　　如斯色像， 　滅度因緣，　　悉無生死。　　溥首當知， 　常志道者，　　多所教化，　　不可限量。 　最後末世，　　求斯尊法，　　分別廣說， 　安住所演。」

正法華經菩薩從地踴出品第十四

於是他方世界八江河沙等菩薩大士，各異形服來詣佛所，稽首于地長跪叉手，白世尊曰：「鄙之徒類

【現代漢語翻譯】 現代漢語譯本 各位四部眾（指出家男女二眾和在家男女二眾），也同樣順應機緣相遇。 如果有聽聞此法的人，就能去除自身的各種煩惱。 他們會驚異於這種無為的境界，合掌恭敬地歸向佛陀，自身的形象也變得光彩照人。 他們所散發的光芒，明亮而耀眼，如果能奉行此法，所獲得的利益就是這樣。 他們能夠成就正覺，轉動法輪，從而見到佛法的宏偉規模，以及最殊勝的境界。 在夢中也能聽到和見到，具有百種福德的莊嚴相貌，呈現出紫磨金色的光輝。 佛陀所說的經典，如果有人聽聞之後，為大眾宣說，以及為自己的親族宣說，都能得到圓滿的功德。 他們所受到的護佑，一切障礙都會被清除，無論是睡著還是醒著，所見到的都是如此。 他們會捨棄一切世俗的牽絆，遠離塵囂，從而出家修行。 他們都能到達佛陀的道場，安坐于獅子座上，這就是求道者所能獲得的利益。 所謂的七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰），都歸屬於此，修持此法就是奉行最殊勝的如來教誨。 已經證得佛道的人，會以慈悲心存立於世，廣施恩惠，轉動法輪，不再有任何煩惱。 他們會為四眾弟子宣說經法，這種功德不可思議，歷經億千劫數。 他們會分別講解無漏之法，教化無數的眾生。 夢中所見到的，就是這樣的色相，滅度因緣，徹底擺脫生死輪迴。 普首（菩薩名）應當知道，常懷道心的人，能夠教化眾生，其數量不可計數。 在最後的末法時代，如果有人尋求這種尊貴的佛法，分別廣為宣說，安住于所演說的教義之中。

《正法華經》菩薩從地涌出品第十四

這時，來自他方世界，如八條恒河沙數般多的菩薩大士，各自穿著不同的服飾來到佛陀的處所，他們向佛陀頂禮，長跪合掌，對世尊說：『我們這些弟子……』

【English Translation】 English version All of you, the four assemblies (referring to monks, nuns, laymen, and laywomen), also encounter each other in accordance with the circumstances. If there are those who hear this Dharma, they will be able to remove all their defilements. They will be amazed by this state of non-action, respectfully join their palms and turn towards the Buddha, their own appearance becoming radiant. The light they emit is bright and dazzling. If they can practice this Dharma, the benefits they obtain will be like this. They will be able to attain perfect enlightenment, turn the Dharma wheel, and thus see the grand scale of the Dharma, as well as the most supreme state. Even in dreams, they can hear and see the majestic appearance with a hundred blessings, displaying a purple-gold color. The scriptures spoken by the Buddha, if someone hears them and then proclaims them to the public, as well as to their own relatives, they will obtain complete merit. The protection they receive will clear away all obstacles. Whether they are asleep or awake, what they see will be like this. They will abandon all worldly attachments, stay away from the mundane, and thus leave home to practice. They will all be able to reach the Buddha's Bodhimanda (place of enlightenment), and sit on the lion's seat. This is the benefit that seekers of the Way can obtain. The so-called seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and carnelian) all belong to this. Practicing this Dharma is to follow the most supreme teachings of the Tathagata (Buddha). Those who have already attained Buddhahood will remain in the world with compassion, bestowing grace, turning the Dharma wheel, and no longer having any defilements. They will proclaim the scriptures to the four assemblies. This merit is inconceivable, lasting for billions of kalpas (eons). They will separately explain the undefiled Dharma, teaching countless sentient beings. What is seen in dreams is such an appearance, the cause of extinction, completely free from the cycle of birth and death. Pu Shou (a Bodhisattva's name) should know that those who always have the mind of the Way can teach sentient beings, and their number is countless. In the final Dharma-ending age, if there are those who seek this noble Dharma, separately proclaim it widely, and abide in the teachings they expound.

Chapter Fourteen, 'Bodhisattvas Emerging from the Earth' of the 'Saddharma Puṇḍarīka Sūtra'

At this time, Bodhisattva Mahasattvas (great beings) from other worlds, as numerous as the sands of eight Ganges Rivers, each wearing different attire, came to the Buddha's place. They bowed to the Buddha, knelt with their palms together, and said to the World Honored One: 'We, your disciples...'

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來造忍界，欲聞斯典受持諷寫，精進供養奉行如法，惟愿大聖垂心於我，如來滅度后，以《正法華經》加哀見付。」

世尊告曰：「止。族姓子！仁等無乃建發是計。今此忍界自有八江河沙等大士，一一大士各有眷屬，如六十億江河沙等菩薩大士，后末世時，皆當受持分佈班宣。」時此佛界，周普無數億百千垓諸菩薩眾自然雲集，顏貌殊妙紫磨金色，三十二相嚴莊其身，在於地下攝護土界，人民道行倚斯忍界，聞佛顯揚《法華》音聲從地踴出，一一菩薩，與六十億江河沙等諸菩薩俱，營從相隨一心一行，無有差別。或半江河沙百千菩薩來者，或四十分江河沙，或五十分江河沙，或百分江河沙，或五百分江河沙，或千分江河沙，或百千分，或億百千分江河沙等菩薩，各各朋黨相隨來。或復無央數億百千菩薩眷屬而來至者，或有二百人同行修菩薩道，或有百千。各有眷屬，或有千眷屬，或五百眷屬，或四百眷屬，或三百眷屬，或二百眷屬，或百眷屬，或五十眷屬，或四十眷屬，或三十眷屬，或二十眷屬，或十眷屬，或五眷屬，或四眷屬，或三眷屬，或二眷屬，或一眷屬，或獨而至，不可稱限，其數難喻，從地踴出。或從上下，或四方來，至忍世界悉住空中，見於滅度多寶世尊、能仁大聖，各處七寶樹下坐師子床，尋

【現代漢語翻譯】 現代漢語譯本：我們來到這娑婆世界（忍界），想要聽聞這部經典，受持、諷誦、書寫，精進供養，奉行如法。唯愿大聖（佛陀）垂憐我們，在如來滅度之後，將《正法華經》慈悲地交付給我們。 世尊（佛陀）告訴他們說：『停止吧，各位族姓子！你們不要產生這樣的想法。現在這個娑婆世界，自有八條恒河沙數那樣多的大菩薩，每一位大菩薩都有眷屬，如同六十億條恒河沙數那樣多的菩薩大士。在後世末法時期，他們都應當受持、分佈、宣講這部經典。』當時，這個佛界，周遍無數億百千垓的菩薩大眾自然雲集，他們的容貌殊妙，呈現紫磨金色，三十二相莊嚴其身。他們在地底下攝護著這片土地，人民的修行依賴於這個娑婆世界。當聽到佛陀宣揚《法華經》的聲音時，他們從地涌出，每一位菩薩都與六十億條恒河沙數那樣多的菩薩一起，營從相隨，一心同行，沒有差別。或者有半條恒河沙數、百千菩薩前來，或者有四十分恒河沙數，或者有五十分恒河沙數，或者有百分恒河沙數，或者有五百分恒河沙數，或者有千分恒河沙數，或者有百千分，或者有億百千分恒河沙數等菩薩，各自結伴相隨而來。或者又有無數億百千菩薩眷屬前來，或者有二百人同行修菩薩道，或者有百千人。他們各有眷屬，或者有千眷屬，或者有五百眷屬，或者有四百眷屬，或者有三百眷屬，或者有二百眷屬，或者有百眷屬，或者有五十眷屬，或者有四十眷屬，或者有三十眷屬，或者有二十眷屬，或者有十眷屬，或者有五眷屬，或者有四眷屬，或者有三眷屬，或者有二眷屬，或者有一眷屬，或者獨自前來，不可稱量，其數量難以比喻，從地涌出。或者從上方，或者從四方而來，到達娑婆世界，都住在空中，見到滅度的多寶世尊（Prabhutaratna Buddha）、能仁大聖（Sakyamuni Buddha），各自坐在七寶樹下的獅子座上，隨即

【English Translation】 English version: We have come to this Saha world (the world of endurance), desiring to hear this scripture, to receive, uphold, recite, write, diligently make offerings, and practice according to the Dharma. We only wish that the Great Sage (Buddha) would have compassion on us and, after the Tathagata's (Buddha's) Parinirvana (passing away), mercifully entrust us with the 'Saddharma-pundarika Sutra' (Lotus Sutra). The World Honored One (Buddha) told them, 'Stop, sons of good families! You should not give rise to such thoughts. In this Saha world, there are already eight Ganges River sands worth of great Bodhisattvas. Each great Bodhisattva has retinues, like sixty billion Ganges River sands worth of Bodhisattva Mahasattvas. In the future, during the Dharma-ending age, they will all receive, distribute, and proclaim this scripture.' At that time, in this Buddha-field, countless billions of hundreds of thousands of nayutas of Bodhisattva assemblies naturally gathered. Their appearances were extraordinary, with purple-gold bodies, adorned with the thirty-two marks. They were beneath the earth, protecting this land. The people's practice relied on this Saha world. When they heard the Buddha proclaiming the sound of the 'Lotus Sutra,' they emerged from the earth. Each Bodhisattva, together with sixty billion Ganges River sands worth of Bodhisattvas, followed in formation, with one mind and one practice, without any difference. Some came with half a Ganges River sand worth of hundreds of thousands of Bodhisattvas, some with forty Ganges River sands, some with fifty Ganges River sands, some with one hundred Ganges River sands, some with five hundred Ganges River sands, some with one thousand Ganges River sands, some with hundreds of thousands, some with billions of hundreds of thousands of Ganges River sands worth of Bodhisattvas, each with their own groups following. Or there were countless billions of hundreds of thousands of Bodhisattva retinues who came, or two hundred people practicing the Bodhisattva path together, or hundreds of thousands. Each had retinues, some with a thousand retinues, some with five hundred retinues, some with four hundred retinues, some with three hundred retinues, some with two hundred retinues, some with one hundred retinues, some with fifty retinues, some with forty retinues, some with thirty retinues, some with twenty retinues, some with ten retinues, some with five retinues, some with four retinues, some with three retinues, some with two retinues, some with one retinue, or some came alone, immeasurable, their numbers beyond comparison, emerging from the earth. Some came from above, or from the four directions, arriving in the Saha world, all dwelling in the sky, seeing the Parinirvana of Prabhutaratna Buddha and the Great Sage Sakyamuni Buddha, each sitting on a lion throne under a seven-jeweled tree, and then

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稽首禮二如來、至真、等正覺，右繞三匝卻住一面。或有菩薩，以若干品奇妙之誼，咨嗟二尊讚詠諸佛，從始已來假使具足，五十中劫不能究暢，能仁世尊為勤苦行，與佛別來亦復如是，四部眾會，等無差特，亦復默然。

爾時世尊，即如色像現其神足，令四部眾悉得普見。又使念知此忍世界，諸菩薩眾于虛空中，各各攝護百千佛土，諸菩薩眾，皆滿具足百千佛土。又此大眾，有四菩薩以為元首，其名曰：種種行菩薩，無量行菩薩，清凈行菩薩，建立行菩薩；是為四。于無限無量塵數雲集，大會菩薩之上最也。

於是四菩薩大士，各與大眾不可思議，部部住立，於世尊前叉手白曰：「大聖體尊起居康強，蠲除眾疾所行安耶？群生各各善順律行，處於清涼無眾患乎？此類將無興墜險谷？」

時四菩薩大士，以偈贊曰：

「世雄闡光曜，　　所行康強耶， 　救脫現在者，　　眾行無患難。 　眾生善因室，　　決受諦清凈， 　得無起疲厭，　　寧受世吼命。」

爾時世尊告眾大會諸菩薩曰：「諸族姓子，佛所行安無疾無患，眾庶各各悉受律行，善學道教不敢興厭，欲至嚴凈。所以者何？斯之品類，乃于往古諸平等覺，各各作行，是諸聲聞，信樂吾教入于佛慧，又各各異三乘學者，住聲聞乘

【現代漢語翻譯】 現代漢語譯本：我頂禮兩位如來（Tathagata，佛的稱號）、至真（Arhat，阿羅漢的稱號）、等正覺（Samyaksambuddha，正等覺者的稱號），右繞佛三圈後站立在一旁。有些菩薩，用各種奇妙的言辭，讚歎兩位佛陀，歌頌諸佛，從開始到現在，即使經過五十中劫（kalpa，佛教時間單位）也無法完全表達。能仁世尊（Sakyamuni，釋迦牟尼佛的稱號）爲了勤苦修行，與佛陀分別以來也是如此，四部眾會（比丘、比丘尼、優婆塞、優婆夷）都一樣，沒有差別，也都保持沉默。 那時，世尊（Bhagavat，佛的稱號）即刻顯現神通，讓四部眾都能普遍看見。又使他們念知這個忍世界（Sahaloka，我們所居住的世界），諸菩薩在虛空中，各自守護著百千佛土，諸菩薩都圓滿具足百千佛土。而這大眾中，有四位菩薩作為首領，他們的名字是：種種行菩薩（Nana-caritra Bodhisattva），無量行菩薩（Apramana-caritra Bodhisattva），清凈行菩薩（Visuddha-caritra Bodhisattva），建立行菩薩（Pratisthita-caritra Bodhisattva）；這四位菩薩，在無限無量如塵埃般聚集的大會菩薩中是最為傑出的。 於是，這四位菩薩大士，各自帶領著不可思議的大眾，分部站立，在世尊面前合掌說道：『大聖體尊（Mahasattva，大菩薩的稱號），您起居安康，是否消除了疾病，所行之處是否安穩？眾生是否都善於遵循戒律修行，處於清涼無憂的狀態？這些眾生是否會遭遇興衰的險境？』 當時，四位菩薩大士，用偈頌讚嘆道： 『世雄（Lokavira，佛的稱號）光芒照耀， 所行之處安康嗎？ 救脫現在受苦者， 修行之人無災難。 眾生處於善因之室， 必定接受真諦清凈， 是否沒有疲憊厭倦， 寧願接受世間的呼喚。』 那時，世尊告訴大會中的諸位菩薩說：『各位善男子，佛所行之處安穩無疾無患，眾生都各自遵循戒律修行，善於學習佛法教誨，不敢懈怠，想要達到莊嚴清凈的境界。這是為什麼呢？因為這些眾生，在過去諸位平等覺（Samyaksambuddha，正等覺者的稱號）時，都各自修行，這些聲聞（Sravaka，聽聞佛法而修行的人）信樂我的教誨，進入佛的智慧，又各有不同的三乘（yana，佛教的修行方法）學者，安住于聲聞乘（Sravakayana）。』

【English Translation】 English version: I bow my head in reverence to the two Tathagatas (Buddha's title), the Arhats (title for enlightened beings), the Samyaksambuddhas (title for fully enlightened Buddhas), circumambulating them three times to the right and then standing aside. Some Bodhisattvas, with various wonderful words, praised the two honored ones, and sang the praises of all Buddhas. From the beginning until now, even if fifty middle kalpas (Buddhist unit of time) were to pass, they could not fully express it. The Sakyamuni (another name for Buddha) World Honored One, for the sake of diligent practice, and since his separation from the Buddha, it has been the same for the four assemblies (monks, nuns, laymen, laywomen), without any difference, and they all remained silent. At that time, the Bhagavat (another name for Buddha), immediately manifested his supernatural powers, allowing the four assemblies to see it universally. He also made them aware of this Sahaloka (the world we live in), where the Bodhisattvas in the void, each protected hundreds of thousands of Buddha lands, and all the Bodhisattvas were fully endowed with hundreds of thousands of Buddha lands. And among this great assembly, there were four Bodhisattvas as leaders, their names being: Nana-caritra Bodhisattva (Bodhisattva of Various Practices), Apramana-caritra Bodhisattva (Bodhisattva of Immeasurable Practices), Visuddha-caritra Bodhisattva (Bodhisattva of Pure Practices), and Pratisthita-caritra Bodhisattva (Bodhisattva of Established Practices); these four were the most outstanding among the countless Bodhisattvas gathered like dust in the great assembly. Then, these four great Bodhisattvas, each leading their inconceivable assemblies, stood in their respective groups, and with their palms together in front of the World Honored One, they said: 'Great Sage Mahasattva (title for great Bodhisattvas), is your health and well-being strong, have you eliminated all illnesses, and is your journey peaceful? Are all beings following the precepts well, living in coolness and without suffering? Will these beings encounter the dangers of rise and fall?' At that time, the four great Bodhisattvas praised with verses: 'The World Hero (Lokavira, title for Buddha) shines with light, Is your journey peaceful and strong? Saving those who suffer now, Those who practice have no difficulties. Beings are in the chamber of good causes, They will surely receive the pure truth, Is there no fatigue or weariness, Are you willing to accept the world's call?' At that time, the World Honored One told the Bodhisattvas in the great assembly: 'Good sons and daughters, the Buddha's journey is peaceful, without illness or suffering, all beings are following the precepts, learning the Buddha's teachings well, not daring to be lazy, and wanting to reach the state of solemn purity. Why is this so? Because these beings, in the past, during the time of the various Samyaksambuddhas (title for fully enlightened Buddhas), each practiced, and these Sravakas (those who hear and practice the teachings) believe in my teachings, enter the wisdom of the Buddha, and there are also different practitioners of the three yanas (Buddhist paths), who abide in the Sravakayana (path of the hearers).'

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，我悉立志入佛大慧。」

時諸菩薩而嘆頌曰：

「善哉快世尊，　　我等悉勸助， 　乃令眾生一，　　善化微妙律。 　欲得聞大聖，　　教命詢深要， 　聽之歡喜信，　　乃入法供養。」

於是世尊，贊大會菩薩曰：「善哉！善哉！諸族姓子，誠如所云。如來所詔，各隨權宜不違本旨。」

時彌勒大士，及餘八億恒沙菩薩俱舉聲，而嘆頌曰：

「從古以來，　　未曾見聞，　　乃有爾所， 　菩薩之眾，　　從地踴出，　　住世尊前， 　供奉歸命。　　是等儔類，　　從何來乎？」

彌勒即知八億恒沙菩薩心之所念，尋時叉手以頌問曰：

「無央數百千，　　于算巨億載， 　不可稱限量，　　未曾見菩薩， 　來詣兩足尊，　　曷因是何等？ 　大通所從來，　　其像巨億長， 　一切志強勇，　　猛雄為大聖， 　端正可欽敬，　　今為所從來？ 　世尊一一見，　　慧雅諸菩薩， 　眷屬無央數，　　猶如江河沙， 　其數超江河，　　具足度佛法， 　諸菩薩眷屬，　　皆建正覺道。 　如是群英倫，　　集會禮大聖， 　具足滿六十，　　百千江河沙， 　其數過於彼，　　眷屬無思想。 　五百江河沙，　　或四或三百， 　或二百江河，　　諸營從如是。

【現代漢語翻譯】 現代漢語譯本：我完全立志要進入佛陀的大智慧。 當時，眾菩薩讚歎並歌頌道： 『太好了，世尊！我們都樂意協助您，使眾生都能統一，善於教化微妙的戒律。 我們想聽聞大聖的教誨，詢問深奧的要義，聽聞后歡喜信受，以此來供養佛法。』 於是，世尊讚歎大會中的菩薩們說：『好啊！好啊！各位善男子，正如你們所說。如來所教導的，都應根據實際情況靈活運用，不要違背根本宗旨。』 當時，彌勒大士（Maitreya Bodhisattva），以及其餘八億恒河沙數的菩薩們一同發出聲音，讚歎並歌頌道： 『從古以來，從未見過或聽聞過，竟然有如此眾多的菩薩，從地涌出，站在世尊面前，供奉並歸順於佛陀。 這些同類的人，究竟是從哪裡來的呢？』 彌勒（Maitreya）隨即知道八億恒河沙數菩薩心中所想，立刻合掌，用偈頌問道： 『無數百千萬，經過億萬年，無法計算的漫長歲月里，從未見過有菩薩，來到兩足尊（佛陀）面前，這究竟是何原因？ 他們從哪裡來？他們的形象高大無比，一切都意志堅強，勇猛精進，堪稱大聖，端正莊嚴，令人欽敬，現在他們是從哪裡來的呢？ 世尊一一見到，智慧高雅的諸位菩薩，他們的眷屬無量無數，猶如江河沙數，他們的數量超過江河沙數，都具備度化眾生的佛法。 諸位菩薩的眷屬，都建立正覺之道。如此眾多的英傑，都來禮敬大聖，具足六十，百千恒河沙數，他們的數量超過那些，眷屬之多無法想像。 五百恒河沙數，或者四百，或者三百，或者二百恒河沙數，諸營從就是這樣。'

【English Translation】 English version: I am fully resolved to enter the great wisdom of the Buddha. At that time, the Bodhisattvas praised and chanted: 'Excellent, World Honored One! We are all willing to assist you, so that all beings can be unified and skillful in teaching the subtle precepts. We wish to hear the teachings of the Great Sage, inquire about the profound essentials, and after hearing them, joyfully believe and accept them, thereby making offerings to the Dharma.' Then, the World Honored One praised the Bodhisattvas in the assembly, saying: 'Good! Good! Sons of good families, it is just as you have said. What the Tathagata teaches should be applied flexibly according to the actual situation, without violating the fundamental principles.' At that time, the great Bodhisattva Maitreya, and the other eight hundred million Ganges sands of Bodhisattvas, together raised their voices, praising and chanting: 'Since ancient times, it has never been seen or heard that there are so many Bodhisattvas, emerging from the earth, standing before the World Honored One, making offerings and submitting to the Buddha. Where do these beings of the same kind come from?' Maitreya immediately knew what the eight hundred million Ganges sands of Bodhisattvas were thinking, and immediately joined his palms, asking in verse: 'In countless hundreds of thousands, over billions of years, incalculable long periods of time, it has never been seen that Bodhisattvas have come before the Two-Footed Honored One (Buddha), what is the reason for this? Where do they come from? Their forms are immensely tall, all with strong will, courageous and diligent, worthy of being called Great Sages, upright and dignified, worthy of respect, where do they come from now? The World Honored One sees each and every one, the wise and elegant Bodhisattvas, their retinues are immeasurable and countless, like the sands of the Ganges River, their numbers exceed the sands of the Ganges River, all possessing the Dharma to liberate beings. The retinues of the Bodhisattvas all establish the path of Right Enlightenment. Such a multitude of heroes, all come to pay homage to the Great Sage, possessing sixty, hundreds of thousands of Ganges sands, their numbers exceed those, the number of retinues is unimaginable. Five hundred Ganges sands, or four hundred, or three hundred, or two hundred Ganges sands, the various camps are like this.'

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其限復殊此，　　或五或復十， 　一一諸眷屬，　　世尊大聖子， 　斯眾緣何來，　　至於導師所？ 　或四三或二，　　或一江河沙， 　恒沙數各來，　　伴侶悉善學， 　甚多不可限，　　除住空中者， 　于億百千劫，　　不可卒合聚。 　半江或三分，　　或十或二十， 　具足眾立行，　　明哲眾菩薩， 　俱住于空中，　　其限不可量， 　現別無彼此，　　億劫行清凈。 　又無量異部，　　眷屬不可議， 　億億復超億，　　或有半億者， 　或十或二十，　　五四三或二， 　諸雄從眷屬，　　無能籌量者。 　身各自修行，　　寂寞樂等遵， 　恬怕如虛空，　　別來者無限。 　猶如江河劫，　　莫能有計者， 　在精舍寂室，　　各從其方來。 　一切天神聖，　　皆用尊故至， 　諸菩薩雄猛，　　何從忽見此？ 　誰為彼說經？　　誰立於佛道？ 　為顯何佛教？　　建立何佛行？ 　細微各可敬，　　普從四方來， 　因明目神足，　　大慧忽然現。 　于羸曠世界，　　能仁令充備， 　仁賢諸菩薩，　　倫黨自然至。 　從生出已來，　　未見如斯變， 　愿說其國土，　　大聖哀盡名。 　十方所從來，　　各懷十八法， 　吾未曾得見，　　如斯等菩薩。 　我為最

【現代漢語翻譯】 現代漢語譯本 他們的數量各有不同，有的五位，有的十位。 每一位眷屬，都是世尊（釋迦牟尼佛）偉大的聖子。 這些大眾因何而來，到達導師（佛陀）這裡？ 有的四位、三位或兩位，有的則如一條江河中的沙粒般眾多。 如同恒河沙數般各自前來，他們的同伴都善於學習。 數量極其眾多，無法計數，除了那些住在空中的。 在億百千劫的時間裡，都無法完全聚集在一起。 有的如半條江河，有的如三分之一，有的十位或二十位。 他們具足各種修行，都是明智的菩薩。 他們都住在空中，數量無法衡量。 他們顯現出各自的特點，沒有彼此的分別，在億劫中修行清凈。 還有無數不同的部眾，眷屬的數量不可思議。 有的億億之數，甚至超過億，有的則有半億。 有的十位或二十位，有的五位、四位、三位或兩位。 這些雄偉的菩薩帶著眷屬，沒有人能夠計算他們的數量。 他們各自修行，遵循寂靜和快樂的原則。 他們恬靜淡泊如虛空，從不同的地方無限地前來。 如同江河沙數般，沒有人能夠計算他們的數量。 他們在精舍或寂靜的房間里，各自從自己的方向而來。 一切天神聖者，都因為尊敬佛陀而來到這裡。 這些雄猛的菩薩，為何突然出現在這裡？ 是誰為他們宣說佛經？是誰確立了佛道？ 是爲了顯揚何種佛教？建立何種佛的修行？ 他們細微之處都值得尊敬，普遍從四方而來。 因為明瞭神通和神足通，大智慧忽然顯現。 在衰弱空曠的世界裡，能仁（佛陀）使之充滿。 仁慈賢能的菩薩們，自然而然地成群結隊地到來。 從我出生以來，從未見過如此景象。 愿您能說出他們的國土，偉大的聖者，請慈悲地告知一切。 他們從十方而來，各自懷有十八種功德。 我從未見過如此眾多的菩薩。 我為最

【English Translation】 English version Their numbers vary, some are five, some are ten. Each and every one of these attendants is a great holy son of the World Honored One (Shakyamuni Buddha). From what causes do these multitudes come, arriving at the Teacher (Buddha)? Some are four, three, or two, while others are as numerous as the sands of a river. They come each like the sands of the Ganges, their companions all skilled in learning. Their numbers are exceedingly vast, beyond measure, except for those who dwell in the sky. They could not be fully gathered together in hundreds of millions of kalpas. Some are like half a river, some like a third, some ten or twenty. They are complete in various practices, all wise Bodhisattvas. They all dwell in the sky, their numbers immeasurable. They manifest their individual characteristics, without distinction between each other, practicing purity for millions of kalpas. There are also countless different groups, the number of attendants inconceivable. Some number in the hundreds of millions, even exceeding that, while others are half a hundred million. Some are ten or twenty, some five, four, three, or two. These majestic Bodhisattvas come with their attendants, and no one can calculate their numbers. They each practice individually, following the principles of tranquility and joy. They are serene and detached like the void, coming from different places without limit. Like the sands of a river, no one can count their numbers. They are in the monasteries or quiet rooms, each coming from their own direction. All the heavenly gods and saints come here out of respect for the Buddha. These valiant Bodhisattvas, why do they suddenly appear here? Who is it that expounds the sutras for them? Who established the path of the Buddha? For the sake of manifesting what kind of Buddhism? Establishing what kind of Buddha practice? They are all worthy of respect in their subtle ways, coming universally from all directions. Because of their understanding of spiritual powers and divine feet, great wisdom suddenly appears. In the weak and desolate world, the Able One (Buddha) fills it with abundance. The benevolent and virtuous Bodhisattvas naturally arrive in groups. Since my birth, I have never seen such a sight. May you speak of their lands, O great sage, please mercifully tell us everything. They come from the ten directions, each possessing eighteen virtues. I have never seen so many Bodhisattvas. I am the most

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勝子，　　未曾見聞此， 　今斯若干眾，　　能仁愿說行。 　菩薩無數千，　　百垓難可限， 　諸億千無量，　　本為何所處？ 　諸菩薩勇猛，　　志性不可量， 　如是之等類，　　大雄愿說之。」

爾時他方世界無央數億百千垓諸如來、至真、等正覺，普從十方詣能仁如來勸說法者，各各坐於七寶樹下師子之床。是諸如來侍者，各各見諸菩薩無量大會部部變化，從地踴出，各各住立自問其佛：「此諸菩薩大士之等，從何所來，不可計量無有邊際？」時彼諸佛，各各告其侍者曰：「諸族姓子，且待須臾，有菩薩名彌勒，為能仁如來所授決，當逮無上正真道成最正覺，自問能仁，如爾所怪，佛為一一分別誼歸，悉靜一心而俱聽之。」

爾時佛告彌勒大士：「善哉！阿逸！仁者所問極大微妙優奧難量。且聽，且聽！今吾說之。一切菩薩及諸會者，普當堅固，強猛力勢于無上意，當知如來，慧見無底，諸大聖立境界無量，禪定智慧所樂自恣，莫能宣暢而剖判說，方便興化不可限量。」

時佛頌曰：

「諸族姓子，　　皆聽佛道，　　今吾所說， 　慧柔和悅。　　若明達者，　　以為美香， 　如來之慧，　　不可思議。　　皆當強意， 　普存堅固，　　各建立志，　　一心平等。 　大

【現代漢語翻譯】 現代漢語譯本： 勝子（指佛陀的弟子），我們從未見過或聽聞過這樣的景象， 如今這裡聚集了如此眾多的菩薩，能仁（指佛陀）請您為我們講述他們的修行。 這些菩薩的數量有無數千，甚至百垓（古代計數單位，表示極大的數量）都難以衡量， 他們有億千無量之多，最初是從哪裡來的呢？ 這些菩薩如此勇猛，他們的意志和本性都不可估量， 對於這些菩薩的來歷，大雄（指佛陀）請您為我們解說。」

那時，來自他方世界無數億百千垓的諸如來（指佛陀）、至真（指達到真理的人）、等正覺（指完全覺悟的人），普遍從十方來到能仁如來這裡，請求他宣說佛法，他們各自坐在七寶樹下的獅子座上。 這些如來的侍者，各自看到無數菩薩大會，一隊隊地變化，從地涌出，各自站立，詢問他們的佛陀：『這些菩薩大士，從何處而來，數量如此之多，無法計量，沒有邊際？』 那時，那些佛陀各自告訴他們的侍者說：『諸位族姓子（指佛陀的弟子），請稍等片刻，有一位菩薩名叫彌勒（Maitreya），他被能仁如來授記，將來會證得無上正真之道，成就最正覺，他會向能仁發問，就像你們所疑惑的那樣，佛陀會一一分別解釋其含義，你們都應靜心聆聽。』

那時，佛陀告訴彌勒大士：『善哉！阿逸（Ajita，彌勒的另一個名字）！你所問的問題極其微妙、深奧、難以衡量。仔細聽，仔細聽！我現在就為你們解說。一切菩薩以及所有在場的人，都應當堅定、強猛地發無上意，應當知道如來的智慧見解是無底的，諸大聖所立的境界是無量的，禪定和智慧所帶來的快樂是自在的，無法用言語充分表達和剖析，方便教化的力量是不可思議的。』

這時，佛陀以偈頌說道：

『諸位族姓子，都來聽聞佛道，我現在所說的， 是智慧、柔和、喜悅的。如果能明達其中含義， 就會覺得它像美好的香氣一樣。如來的智慧， 是不可思議的。你們都應當增強意志， 普遍保持堅定，各自建立志向， 一心平等。』

【English Translation】 English version: 『Victorious One (referring to Buddha's disciple), we have never seen or heard of this before, Now that so many Bodhisattvas have gathered here, may the Sage (referring to Buddha) please tell us about their practices. These Bodhisattvas are countless thousands, even hundreds of 'gai' (an ancient unit of counting, representing an extremely large number) are difficult to measure, They are in the billions and trillions, where did they originally come from? These Bodhisattvas are so courageous, their will and nature are immeasurable, Regarding the origins of these Bodhisattvas, Great Hero (referring to Buddha), please explain it to us.』

At that time, countless billions and trillions of Tathagatas (Buddhas), the Truly Enlightened Ones, the Perfectly Enlightened Ones, from other worlds, universally came from the ten directions to the Sage Tathagata, requesting him to preach the Dharma. They each sat on lion thrones under seven-jeweled trees. The attendants of these Tathagatas each saw countless Bodhisattva assemblies, group after group transforming, emerging from the earth, each standing and asking their Buddhas: 『Where did these great Bodhisattvas come from? Their numbers are so vast, immeasurable, and without end?』 At that time, those Buddhas each told their attendants: 『Sons of noble families (referring to Buddha's disciples), please wait a moment. There is a Bodhisattva named Maitreya, who has been prophesied by the Sage Tathagata, that he will attain the unsurpassed true path and achieve perfect enlightenment. He will ask the Sage, just as you are wondering, and the Buddha will explain the meaning one by one. You should all listen with a calm mind.』

At that time, the Buddha told the great Bodhisattva Maitreya: 『Excellent! Ajita (another name for Maitreya)! The question you have asked is extremely subtle, profound, and immeasurable. Listen carefully, listen carefully! I will now explain it to you. All Bodhisattvas and all those present should firmly and vigorously generate the unsurpassed intention. You should know that the Tathagata's wisdom and insight are bottomless, the realms established by the great sages are immeasurable, and the joy brought by meditation and wisdom is free and unconstrained. It cannot be fully expressed or analyzed in words, and the power of skillful means in teaching is inconceivable.』

At this time, the Buddha spoke in verses:

『All sons of noble families, come and listen to the Buddha's path, what I am about to say, Is wisdom, gentleness, and joy. If one can understand its meaning, It will be like a beautiful fragrance. The Tathagata's wisdom, Is inconceivable. You should all strengthen your will, Universally maintain firmness, each establish your aspiration, With one mind, be equal.』

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聖難值，　　愍哀世間，　　今當聽受， 　未曾有法。　　佛當建立，　　仁者諸黨， 　一切無得，　　生狐疑心。　　導師所詔， 　令無有異，　　其慧平等，　　安隱無特。 　安住所療，　　法甚深奧，　　非心所思， 　不可限量。　　今當講說，　　無極因緣， 　普共聽之，　　義何所趣。」

世尊嘆已，告彌勒曰：「班宣一切，阿逸！欲知此諸菩薩大士眾會無量不可思議各各從地而踴出者，昔所不見皆集忍界。吾始逮無上正真道成最正覺時，勸悅斯等立不退轉，使成大道教授化立，族姓開士大士之眾，處於下方而於其中，有所救護贊經諷誦，思惟禪定專察其歸，欣然悅豫樂無為行。諸族姓子，志於恬惔，不存遠近，天上人間常應專修，轉於法輪無為無會，好深神通法樂為樂，志願精進求于佛慧。」

於時世尊而嘆頌曰：

「今此無數，　　諸菩薩眾，　　不可思議， 　無能限量，　　造行億數，　　不可限劫， 　殖積神足，　　博聞智慧。　　吾悉勸誘， 　于大聖道，　　今佛一切，　　皆授其決。 　斯諸菩薩，　　悉佛眾子，　　皆為住止， 　于吾國土。　　悉捨棄離，　　諸所習地， 　一切皆處，　　閑居得度。　　斯諸佛子， 　所行無為，　　精修學習，　

【現代漢語翻譯】 現代漢語譯本：聖者難得值遇，他們憐憫世間，現在應當聽受這前所未有的佛法。佛陀將要建立的教法，諸位仁者同黨，一切都無所得，卻生起狐疑之心。導師所教導的，要使之沒有差異，他們的智慧平等，安穩而無特殊之處。安住于所療愈之處，佛法甚深奧妙，不是心所能思量的，不可言說。現在將要講說這無極的因緣，普遍共同聽聞，這道理的歸趣是什麼。 世尊讚歎之後，告訴彌勒（Maitreya，未來佛）說：『宣揚一切，阿逸（Ajita，彌勒的別名）！你想知道這些菩薩大士眾會，無量不可思議，各自從地涌出，過去所未曾見，都聚集在忍界（Saha world，我們所居住的娑婆世界）。我最初證得無上正真道，成就最正覺時，勸勉開導他們立於不退轉之地，使他們成就大道，教化建立，族姓開士大士之眾，處於下方，而在其中，有所救護，讚頌經典，思惟禪定，專心觀察其歸宿，欣然喜悅，樂於無為之行。諸位族姓之子，志向于恬淡，不執著于遠近，天上人間常常應當專心修行，轉動法輪，無為而無所會，愛好深妙神通，以法樂為樂，志願精進，求取佛的智慧。』 這時，世尊以偈頌讚嘆道： 『如今這無數的菩薩大眾，不可思議，無法稱量，造作修行億萬之數，經歷不可限量的劫數，積聚神通，博聞廣智。我全部勸導他們，于大聖道，如今佛陀一切，都授予他們決斷。這些菩薩，都是佛的眾子，都爲了安住，在我的國土。全部捨棄離開，他們所習慣的處所，一切都處於，閑靜之處而得度。這些佛子，所行的是無為，精進修行學習，'

【English Translation】 English version: The Holy Ones are difficult to encounter, they have compassion for the world, now you should listen to this unprecedented Dharma. The teachings that the Buddha will establish, you virtuous ones, all have nothing to gain, yet you give rise to doubts. What the Teacher instructs is to make it without difference, their wisdom is equal, peaceful and without special characteristics. Abiding in the place of healing, the Dharma is profound and subtle, not something the mind can conceive, it is ineffable. Now I will speak of this limitless cause and condition, let all listen together, what is the purpose of this principle? After the World Honored One praised, he said to Maitreya (the future Buddha): 『Proclaim everything, Ajita (another name for Maitreya)! Do you want to know about these Bodhisattva Mahasattvas, countless and inconceivable, each emerging from the earth, never seen before, all gathered in the Saha world (the world we live in). When I first attained the Unsurpassed Right and True Way, achieving the Most Perfect Enlightenment, I encouraged and guided them to stand on the ground of non-retrogression, enabling them to achieve the Great Way, to teach and establish, the assembly of clan-named Bodhisattvas and Mahasattvas, dwelling below, and within it, there is protection, praising the scriptures, contemplating meditation, focusing on observing their destination, joyfully delighting, enjoying the practice of non-action. You clan-named sons, aspire to tranquility, not clinging to near or far, in heaven and among humans, you should always focus on cultivation, turning the Dharma wheel, non-action and without assembly, loving profound spiritual powers, taking joy in the Dharma as joy, aspiring to diligently seek the wisdom of the Buddha.』 At that time, the World Honored One praised in verse: 『Now these countless Bodhisattva multitudes, are inconceivable, immeasurable, creating and practicing countless millions, experiencing immeasurable kalpas, accumulating spiritual powers, with vast learning and wisdom. I have all encouraged them, on the Great Holy Path, now the Buddha, all grant them their resolutions. These Bodhisattvas, are all sons of the Buddha, all for the sake of dwelling, in my land. All have abandoned and left, the places they were accustomed to, all are in, quiet places and have attained liberation. These sons of the Buddha, what they practice is non-action, diligently cultivating and learning,』

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奉遵上道。 　斯聰哲者，　　在於下方，　　今日故來， 　攝護國土。　　晝夜精進，　　無有逸慢， 　積累德行，　　分別佛道，　　常行勤修， 　立於慧力，　　一切意堅，　　而無限量， 　志常勇猛，　　思惟法典，　　普悉是吾， 　達清凈子。　　吾初逮成，　　為佛道時， 　在於城中，　　若樹無著，　　則便講演， 　無上法輪，　　勸立其志，　　于尊佛道。 　今佛所說，　　至誠無漏，　　聞佛嘆詠， 　皆當信之。　　開化發起，　　此諸群英， 　從久曩來，　　立尊正道。」

爾時彌勒大士，聞佛說彼菩薩之眾，億百千垓數難計會，心用愕如，怪未曾有，白世尊曰：「云何大聖，處迦維羅衛釋氏王宮為太子時，委國重位眾女之娛，出適道場坐于樹下，得無上正真道成最正覺，從來近近甫四十年，而所教化所度無量，乃復爰發諸佛境界，多所勸益所建權慧而不可議。今是菩薩大會之眾，悉皆如來之所開導，部黨部黨眾多無量，久修梵行殖眾德本，供養無數百千諸佛，假使欲計成就已來劫數無限。」

彌勒又啟：「欲引微喻，譬如士夫年二十五，首發美黑姿體鮮澤，被服璨麗端嚴殊妙，常懷恐懼見百歲子。其父謂言：『族姓子來，爾則我子。』其百歲子謂二十五歲

【現代漢語翻譯】 現代漢語譯本 奉行並遵從至上的道。 這些聰慧的人，身處下方世界，今天特意前來， 是爲了守護國土。他們日夜精進，沒有絲毫懈怠， 積累德行，辨別佛道，常常勤奮修行， 立足於智慧的力量，一切意志堅定，沒有絲毫動搖， 志向總是勇猛，思考佛法經典，普遍地認為自己是， 達到清凈境界的佛子。我最初證得，佛道的時候， 在城中，如同樹木般無所執著，就為大家講演， 無上的法輪，勸導他們立下志向，追求尊貴的佛道。 現在佛所說的，至誠而無任何遺漏，聽到佛的讚歎， 都應當相信。開導啓發，這些傑出的人們， 從很久以前，就立下了尊貴的正道。」

這時，彌勒大士（Maitreya Bodhisattva，未來佛）聽到佛陀講述這些菩薩眾，數量有億百千垓（gāi，古代數量單位，表示極大的數）之多，難以計數，心中感到驚訝，覺得前所未有，於是對世尊說：「偉大的聖者啊，您在迦維羅衛（Kapilavastu，古印度城市）釋迦族（Sakya，佛陀所屬的種族）王宮做太子時，捨棄了國家的重任和眾多女子的娛樂，出宮來到道場，坐在菩提樹下，證得無上正真之道，成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺），從那時到現在才四十年左右，而您所教化和度化的眾生卻無量無邊，而且還開顯了諸佛的境界，勸導和利益了無數眾生，所建立的權巧方便和智慧不可思議。現在這些菩薩大會的眾生，都是如來您所開導的，他們各自的部眾都多得無法計數，他們長期修行梵行，積累了眾多功德，供養了無數百千諸佛，如果要計算他們成就以來的劫數，那是無限的。」

彌勒又啟稟說：「我想用一個微小的比喻，就像一個男子二十五歲，頭髮烏黑，容貌俊美，身體健康，穿著華麗，端莊殊妙，他常常感到恐懼，看到一個百歲的老人。他的父親對他說：『族姓之子，你就是我的兒子。』那個百歲的老人對二十五歲的年輕人說：

【English Translation】 English version They uphold and follow the supreme path. These wise ones, dwelling in the lower realms, have come here today, To protect and safeguard the lands. They are diligent day and night, without any laziness, Accumulating merits, discerning the Buddha's path, constantly practicing diligently, Standing firm in the power of wisdom, their will is unwavering, without any doubt, Their aspirations are always courageous, contemplating the Dharma scriptures, universally considering themselves to be, The pure children of the Buddha. When I first attained, the path of Buddhahood, In the city, like a tree without attachment, I would expound, The supreme Dharma wheel, encouraging them to establish their aspirations, towards the noble path of Buddhahood. Now, what the Buddha speaks, is sincere and without any omissions, hearing the Buddha's praises, All should believe it. Enlightening and inspiring, these outstanding individuals, From a long time ago, have established the noble right path.」

At that time, the Bodhisattva Maitreya (the future Buddha), hearing the Buddha speak of these Bodhisattva assemblies, numbering in the billions, hundreds of thousands, and countless 'gai' (an ancient unit of large numbers), felt astonished and unprecedented, and said to the World Honored One: 「Great Sage, when you were a prince in the Sakya (the clan to which the Buddha belonged) royal palace of Kapilavastu (an ancient Indian city), you abandoned the responsibilities of the kingdom and the pleasures of many women, left the palace to go to the place of enlightenment, sat under the Bodhi tree, attained the unsurpassed true path, and achieved the most perfect enlightenment (Anuttara-samyak-sambodhi), it has only been about forty years since then, yet the beings you have taught and liberated are immeasurable, and you have also revealed the realms of all Buddhas, encouraged and benefited countless beings, and the skillful means and wisdom you have established are inconceivable. Now, these beings in the Bodhisattva assembly are all guided by you, the Tathagata, and their respective groups are countless, they have practiced pure conduct for a long time, accumulated many merits, and made offerings to countless hundreds of thousands of Buddhas, if one were to calculate the eons since their achievements, it would be infinite.」

Maitreya then further inquired: 「I would like to use a small analogy, like a man who is twenty-five years old, with black hair, handsome features, a healthy body, wearing splendid clothes, dignified and exquisite, he often feels fear when he sees a hundred-year-old man. His father says to him: 『Son of the clan, you are my son.』 The hundred-year-old man says to the twenty-five-year-old man:

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人：『是我之父。』父則察知口自說言：『是我之子。』如是世尊！世俗之人所不信者，而令得信。佛亦如是，成佛未久，今有若干億百千數，久修梵行長夜遵倚在於道慧，勸進現在無量之眾，曉了坐定起立方便，成大神通聰明智慧，住于佛地習佛慧誼，於世希有，建大聖力。世尊往古，亦復教化於斯品類，誘導建立於菩薩地，當成無上正真之道致諸正覺，悉行方便所作已辦。今我以受信誓誠諦，探暢既往斷析此誼。其唯如來，新學菩薩心懷猶豫所不及知，如來滅后聞是經典，終不信也。以有猶豫不遵此法，亦不勸樂，當獲罪釁。善哉！世尊！現說此誼，其有狐疑於斯典者，當來末世諸學大乘，設使聞者令不沉吟。」

於是彌勒大士，於世尊前嘆斯頌曰：

「譬如有人，　　現生老子。　　能仁至聖， 　棄國捐王，　　生於城中，　　而得佛道。 　導師近爾，　　布屬鮮少，　　今此諸樂， 　不退轉子，　　無數億劫，　　行救大眾， 　神足之力，　　住不可動。　　學智慧強， 　靡所不入，　　今來至斯，　　在所開通。 　如水蓮華，　　悉無所著，　　威神尊重， 　志超於世。　　住立恭肅，　　一切叉手， 　諸菩薩眾，　　如是色像。　　為如之何， 　誰當信此？　　惟愿大聖，　

{ "translations": [ "現代漢語譯本", "人說：『這是我的父親。』父親則會察覺到並自言自語：『這是我的兒子。』世尊，就像這樣！世俗之人不相信的事情，卻能讓他們相信。佛陀也是如此，成佛不久，現在就有數億百千的人，長期修行梵行，長久以來遵循並依靠佛陀的智慧，勸導現在無量的大眾，讓他們明白坐禪、行走、站立的方便法門，成就大神通、聰明智慧，安住于佛的境界，修習佛的智慧和友誼，在世間非常稀有，建立了偉大的聖力。世尊在過去也曾教化過這類人，引導他們進入菩薩的境界，使他們成就無上正等正覺之道，達到諸佛的覺悟，所有方便法門都已修習圓滿。現在我因為相信誓言的真實性，探究並闡明了過去的道理，分析了其中的含義。只有如來（Tathagata）才能做到，新學的菩薩心懷猶豫，無法理解。如來滅度后，聽到這部經典，最終也不會相信。因為他們心懷猶豫，不遵循此法，也不樂於勸導他人，將會獲罪。太好了！世尊！現在宣說這個道理，那些對這部經典心存疑惑的人，在未來的末世學習大乘佛法時，即使聽到了也不會再猶豫不決了。」， "", "於是彌勒（Maitreya）大士在世尊面前讚歎道：", "", "『譬如有人，現在生了一個年老的父親。能仁至聖（Shakyamuni），捨棄了國家和王位，出生在城中，最終證得了佛道。導師（Buddha）離我們如此之近，但能理解並追隨的人卻很少。現在這些不退轉的菩薩，在無數億劫中，都在救度大眾。他們擁有神足之力，安住不動。學習智慧，強大無比，無所不入，現在來到這裡，開悟了所有的人。他們像水中的蓮花一樣，不沾染任何事物，威嚴神聖，志向超越世俗。他們恭敬地站立著，一切都雙手合十，這些菩薩眾，就是這樣的形象。這是為什麼呢？誰會相信這些呢？唯愿大聖（Buddha），』" ], "english_translations": [ "English version", "A person says, 『This is my father.』 The father then perceives and says to himself, 『This is my son.』 Just so, World Honored One! Things that worldly people do not believe, you cause them to believe. The Buddha is also like this. Not long after becoming a Buddha, there are now several hundred million, who have long practiced pure conduct, for a long time have followed and relied on the Buddha's wisdom, encouraging countless beings in the present, making them understand the methods of sitting meditation, walking, and standing, achieving great supernatural powers, intelligence, and wisdom, abiding in the Buddha's realm, practicing the Buddha's wisdom and friendship, which is rare in the world, and establishing great holy power. In the past, World Honored One, you also taught people of this kind, guiding them into the Bodhisattva realm, enabling them to achieve the unsurpassed, true, and correct path, attaining the enlightenment of all Buddhas, and all expedient methods have been fully practiced. Now, because I believe in the truth of the vows, I have explored and clarified the past principles, and analyzed their meanings. Only the Tathagata can do this. Newly learning Bodhisattvas are hesitant and cannot understand. After the Tathagata's extinction, upon hearing this scripture, they will ultimately not believe it. Because they are hesitant, they do not follow this Dharma, nor are they happy to encourage others, they will incur sin. Excellent! World Honored One! Now explain this principle. Those who have doubts about this scripture, when learning the Mahayana in the future, even if they hear it, they will no longer hesitate.」", "", "Then, the great Bodhisattva Maitreya, in front of the World Honored One, praised with this verse:", "", "『It is like a person, who now has an old father. The Benevolent and Holy One (Shakyamuni), abandoning his country and kingship, was born in a city, and ultimately attained Buddhahood. The Teacher (Buddha) is so close to us, yet few can understand and follow. Now, these non-retreating Bodhisattvas, for countless eons, have been saving the masses. They possess the power of supernatural feet, abiding without moving. They study wisdom, are immensely powerful, and enter everywhere. Now they have come here, enlightening all. They are like lotuses in water, not attached to anything, majestic and holy, with aspirations surpassing the world. They stand respectfully, all with their hands folded, these Bodhisattva assemblies, are of such an image. Why is this so? Who will believe this? May the Great Sage (Buddha),』" ] }

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加哀示現， 　剖判分別，　　如審諦誼。　　譬如有人， 　而為士夫，　　年既幼少，　　發美且黑， 　其人年歲，　　二十有五。　　而能產生， 　百歲之男，　　養育澡洗，　　隨時衣食， 　是我等父，　　而為最勝。　　一切世間， 　無有信者，　　幼稚年少，　　而生斯子。 　如是世尊，　　我等無失。　　無數菩薩， 　如來集會，　　心強智慧，　　又無所畏， 　無數億劫。　　所學審諦，　　志懷明哲， 　其目通達，　　威神巍巍。　　顯現端正， 　而勇意猛，　　曉了法律，　　為雄導師。 　所見咨嗟，　　而竄山巖，　　靜行無為， 　如虛空界，　　悉無所著。　　禪定精進， 　為安住子，　　而心志求，　　於此佛道。 　而何所人，　　當信此言？　　若於導師， 　滅度之後，　　吾等於此，　　而無狐疑。 　佛前目睹，　　則聞菩薩。　　於是之處， 　初學惘然，　　將無菩薩，　　歸於惡道。 　云何勸發，　　化斯等倫？　　惟愿世尊， 　覼縷解決。」◎

◎正法華經如來現壽品第十五

爾時世尊，普告菩薩大眾，三舉聲詔：「諸族姓子，悉當信佛誠諦至教，勿得猶豫。」

時會菩薩、彌勒大士，具余之眾，咸皆叉手白世尊曰

【現代漢語翻譯】 現代漢語譯本 加哀憫之心而示現， 剖析辨別，如同審視真理。 譬如有人，身為男子，年紀尚幼，頭髮美好且黑亮， 此人年齡二十有五，卻能生出百歲之子， 養育他，為他洗浴，隨時給予衣食， 視他為父親，且是最殊勝的父親。 世間一切，無人相信，一個年幼之人，能生出這樣的兒子。 世尊，我們也是如此，並無過失。 無數菩薩，如來（Tathagata）的使者，心志堅強，智慧深邃，又無所畏懼， 在無數億劫中，所學皆為真諦，心懷明哲， 他們的目光通達一切，威嚴神聖，顯現端正， 勇猛精進，明曉佛法，是雄偉的導師。 他們所見所聞，都令人驚歎，他們隱居山巖， 靜默修行，無所作為，如同虛空一般，沒有任何執著。 他們禪定精進，爲了安住于佛道，而心懷志向， 追求佛道。 然而，有誰會相信這些話呢？ 如果導師（佛陀）滅度之後，我們對此也不會有任何懷疑。 在佛陀面前親眼所見，則會聽聞菩薩的教誨。 在這樣的情況下，初學者會感到茫然，難道菩薩會墮入惡道嗎？ 如何勸導和教化這些人呢？ 唯愿世尊，詳細地為我們解答。」 《正法華經·如來現壽品第十五》 這時，世尊普告菩薩大眾，三次高聲宣告：『諸位善男子，應當相信佛陀真實不虛的教誨，不要猶豫。』 當時，法會上的菩薩，彌勒大士（Maitreya Bodhisattva），以及其餘大眾，都雙手合十，對世尊說：

【English Translation】 English version Showing compassion and appearing, Analyzing and distinguishing, like examining the truth. For example, there is a man, who is a male, still young, with beautiful and black hair, This man is twenty-five years old, yet he can give birth to a son who is a hundred years old, Raising him, bathing him, providing him with food and clothing at all times, Considering him as his father, and the most superior father. In all the world, no one would believe that a young person could give birth to such a son. World Honored One, we are the same, and there is no fault in us. Countless Bodhisattvas, messengers of the Tathagata (如來), with strong minds, profound wisdom, and fearlessness, In countless eons, what they have learned is all the truth, with clear minds, Their eyes penetrate everything, their majesty is divine, appearing upright, Brave and diligent, understanding the Dharma, they are majestic teachers. What they see and hear is astonishing, they live in seclusion in the mountains, Practicing silently, doing nothing, like the void, without any attachments. They are diligent in meditation, in order to abide in the Buddha's path, and their minds are set on it, Pursuing the Buddha's path. However, who would believe these words? If the teacher (Buddha) passes away, we will not have any doubts about this. Having seen it with our own eyes in front of the Buddha, we will hear the teachings of the Bodhisattvas. In such a situation, beginners will feel confused, could it be that Bodhisattvas will fall into evil paths? How can we persuade and teach these people? We wish that the World Honored One would explain it to us in detail.』 The Sutra of the Lotus Flower of the Wonderful Law, Chapter 15: The Lifespan of the Tathagata At that time, the World Honored One announced to the assembly of Bodhisattvas, proclaiming three times: 『All you good men, you should believe the true and genuine teachings of the Buddha, do not hesitate.』 At that time, the Bodhisattvas in the assembly, the great Bodhisattva Maitreya (彌勒大士), and the rest of the assembly, all put their palms together and said to the World Honored One:

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：「惟愿大聖，分別說之，我等悉信如來所詔。」諸菩薩白佛而亦至三。

於是世尊，見諸菩薩三稱勸助欲令佛說，佛告諸菩薩曰：「諦聽諦聽！善思念之。」僉曰：「受教佛言。」

「族姓子，如來建立如是色像無極之力，諸天、龍、神、阿須倫、世間人，各自知之各自念言：『能仁世尊從釋氏土，棄國捐王行至江邊，就於道場坐于樹下，逮得無上正真道成最正覺。』又吾在昔，從無數億百千那術垓劫以來，已成至真等正覺矣。譬有無數五百千億佛世界，所有土地滿其中塵，若有士夫舉取一塵，過於東方不可計會億百千垓諸佛國土，乃著一塵，如是次取越爾所國土，復著一塵。如斯比類，取無數五百千億佛界所有土地一切之塵，一一取布著諸佛國，悉令塵盡。于諸族姓子意中雲何？有能計數此諸佛國，思惟籌算，寧知者乎？」

彌勒、大會諸菩薩眾，悉白佛言：「無能計者。天中天！所以者何？諸佛世界甚多無量不可思議，非心所及，假使一切聲聞、緣覺處賢聖慧，不能思惟知其數者，唯有世尊大聖之慧，乃能知耳，余無能及。正使我等不退轉地諸菩薩，尚不能知，此諸佛世界不可限量，難得邊際。」

於時世尊告大眾曰：「今吾宣佈詔諸族姓子，如彼士夫取無數五百千億佛界中塵，舉一

【現代漢語翻譯】 『我們懇請大聖，為我們詳細解說，我們都相信如來所教導的。』諸位菩薩向佛請求了三次。 這時，世尊看到諸位菩薩三次勸請，希望佛陀開示，便告訴諸位菩薩：『仔細聽，仔細聽！好好思考。』大家齊聲說：『謹遵佛的教誨。』 『善男子，如來建立了如此無邊無際的色身力量，諸天（Devas）、龍（Nagas）、神（Devas）、阿修羅（Asuras）、世間的人們，各自知道，各自心中想：『能仁世尊從釋迦族（Sakya）的國土，捨棄王位，走到江邊，在菩提樹下坐禪，證得無上正等正覺，成就最正覺。』又我在過去，從無數億百千那由他劫（Nayuta kalpas）以來，就已經成就至真等正覺了。譬如有無數五百千億佛世界，所有土地都充滿塵土，如果有人取起一粒塵土，越過東方不可計數億百千垓（Gaya）的諸佛國土，放下一粒塵土，這樣依次取塵，越過那麼多國土，又放下一粒塵土。像這樣比喻，取無數五百千億佛世界所有土地的一切塵土，一一取來放置在諸佛國土，直到塵土全部用盡。各位善男子，你們認為如何？有人能夠計算這些佛國土的數量，思考籌算，能夠知道嗎？』 彌勒（Maitreya）、大會的諸位菩薩眾，都對佛說：『沒有人能夠計算。天中天！這是為什麼呢？諸佛世界非常多，無量不可思議，不是心所能及的，即使一切聲聞（Sravakas）、緣覺（Pratyekabuddhas）的賢聖智慧，也不能思惟知道它的數量，只有世尊大聖的智慧，才能知道，其餘的都不能達到。即使我們這些不退轉地的菩薩，也不能知道，這些佛世界不可計數，難以找到邊際。』 這時，世尊告訴大眾說：『現在我宣佈告訴各位善男子，就像那個人取無數五百千億佛世界中的塵土，取一粒

【English Translation】 'We beseech the Great Sage to explain it in detail, and we all believe in what the Tathagata has taught.' The Bodhisattvas requested this of the Buddha three times. Then, the World Honored One, seeing that the Bodhisattvas had requested three times, wishing the Buddha to speak, said to the Bodhisattvas: 'Listen carefully, listen carefully! Think well about it.' They all said: 'We will follow the Buddha's teachings.' 'Good sons, the Tathagata has established such boundless power of the physical form, the Devas, Nagas, Devas, Asuras, and people of the world, each know and think in their minds: 'The Able Sage, the World Honored One, from the land of the Sakyas, abandoned his kingdom and went to the riverbank, sat under the Bodhi tree, attained the unsurpassed, true, and complete enlightenment, and became the Most Righteous Awakened One.' Moreover, in the past, from countless billions of Nayuta kalpas, I have already attained the true and complete enlightenment. For example, there are countless five hundred thousand billion Buddha worlds, and all the land is filled with dust. If a person were to pick up one grain of dust, pass over countless billions of Gaya Buddha lands to the east, and place down one grain of dust, and in this way, pick up dust and pass over that many lands, and place down another grain of dust. Like this analogy, taking all the dust from the land of countless five hundred thousand billion Buddha worlds, and placing them one by one in the Buddha lands, until all the dust is used up. What do you think, good sons? Is there anyone who can count the number of these Buddha lands, think and calculate, and know it?' Maitreya and all the Bodhisattvas of the assembly, all said to the Buddha: 'No one can count it. O Heavenly One among the Heavens! Why is that? The Buddha worlds are so many, immeasurable and inconceivable, beyond the reach of the mind. Even the wisdom of all Sravakas and Pratyekabuddhas, cannot contemplate and know their number. Only the wisdom of the Great Sage, the World Honored One, can know it, and no one else can reach it. Even we Bodhisattvas who are in the stage of non-retrogression, cannot know it. These Buddha worlds are uncountable and difficult to find the boundary.' At that time, the World Honored One said to the assembly: 'Now I announce to you, good sons, like that person who takes the dust from countless five hundred thousand billion Buddha worlds, and picks up one grain'

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塵過於東方不可計會億百千垓諸佛國土，乃著一塵，如是次取，越爾所國土復著一塵。如斯比類，取無央數五百千億佛界所有土地一切之塵，一一取布著諸佛國，悉令塵盡。吾逮無上正真道成最正覺已來，其劫之限，過於爾所塵數之劫。諸族姓子等，見吾於此忍界講法，覆在他方億百千垓諸佛世界而示現，皆悉稱吾為如來、至真、等正覺。錠光如來，以諸伴黨若干之數而現滅度。諸族姓子，吾以善權方便，演說經典，現無央數種種瑞應。

「又如來悉知一切群萌，往來進止諸原根本，悉觀其心而隨示現，各為名號，亦不滅度而說泥洹，順諸眾生瑕穢善惡，則為解演若干種法。諸族姓子，見無數品心性各異，所行不同德本淺薄，多所壞破而不信樂，故為說言，告諸比丘：『這度終始方今出家，成平等覺從來未久，甫乃逮得無上正真道成最正覺。』

「又如來成佛已來甚久，故佛說言，得佛未久。所以者何？欲化眾生故。諸可說經皆已度脫，所可講詔自現其身，為一切故建示所行，皆為天人喜造罪福，以故如來諸所講演，皆實至誠非是虛妄。如來皆見一切三界，隨其化現亦無所行，亦復不生亦不周旋，亦不滅度不實不有，亦不本無不知不爾，亦無虛實亦不三界。如來所行不見三處，如來普觀一切諸法，在於某

【現代漢語翻譯】 現代漢語譯本 如果把東方無數不可計數、不可思議的佛國國土都化為微塵，然後取一粒微塵，再跨越這些國土，再取一粒微塵。像這樣依次取塵，直到取完無量無數五百千億佛國的所有土地的微塵，把每一粒微塵都放置在佛國中，直到所有微塵都用盡。我證得無上正等正覺以來，所經歷的劫數，比這些微塵的數量還要多。各位善男子，你們看到我在這娑婆世界說法，又在其他無數佛國世界示現，都被稱為如來、至真、等正覺。錠光如來（Dipamkara Buddha），和他的許多弟子一起示現涅槃。各位善男子，我以善巧方便，演說經典，示現無數種瑞相。 又如來完全瞭解一切眾生的來龍去脈，知道他們的根基，觀察他們的心，並隨之示現，為他們取不同的名號，也並非真的滅度而說涅槃，順應眾生的善惡習性，為他們講解各種不同的佛法。各位善男子，看到無數眾生心性各異，行為不同，德行淺薄，多有破戒而不信奉佛法，所以就對他們說，告訴比丘們：『我這次出家，成就正等正覺的時間並不長，剛剛才證得無上正等正覺。』 又如來成佛以來已經很久了，所以佛說得佛未久。這是為什麼呢？是爲了教化眾生。所有可以說的經典都已經度脫了，所有可以講的教誨都親自示現，爲了所有眾生而建立所行，都是爲了讓天人歡喜造福，所以如來所講的，都是真實誠懇的，不是虛妄的。如來能看到一切三界，隨其化現，也沒有任何行為，既不生也不滅，也不周旋，也不滅度，不實不有，也不本無，不知不爾，也沒有虛實，也不在三界。如來所行，不見三處，如來普遍觀察一切諸法，在於某處。

【English Translation】 English version If all the Buddha lands in the east, which are countless and inconceivable, were turned into dust, and then one grain of dust was taken, and then crossing those lands, another grain of dust was taken. Taking dust in this way, until all the dust of the immeasurable five hundred thousand billion Buddha worlds is taken, and each grain of dust is placed in a Buddha land, until all the dust is used up. The number of kalpas I have experienced since attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is more than the number of these dust particles. O sons of good families, you see me teaching the Dharma in this Saha world, and also appearing in countless other Buddha worlds, and all call me Tathagata (Thus Come One), Satya (Truth), Samyak-sambuddha (Perfectly Enlightened One). Dipamkara Tathagata (Dipamkara Buddha), along with his many disciples, manifested Nirvana. O sons of good families, I, with skillful means, expound the scriptures and manifest countless auspicious signs. Moreover, the Tathagata fully understands the origins of all sentient beings, knows their roots, observes their minds, and manifests accordingly, giving them different names, and does not actually pass into Nirvana but speaks of Nirvana, adapting to the good and evil habits of sentient beings, and explains various different Dharmas for them. O sons of good families, seeing countless sentient beings with different minds, different behaviors, shallow virtues, many who break precepts and do not believe in the Dharma, therefore, I say to them, telling the Bhikkhus (monks): 『My leaving home this time and attaining Samyak-sambodhi (Perfect Enlightenment) has not been long, I have just attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 Moreover, the Tathagata has been a Buddha for a very long time, so the Buddha says that he has not been a Buddha for long. Why is this? It is to teach sentient beings. All the scriptures that can be spoken have already been delivered, and all the teachings that can be taught are personally manifested. For the sake of all sentient beings, what is established is for the joy of gods and humans to create blessings, so what the Tathagata speaks is all true and sincere, not false. The Tathagata can see all the three realms, and according to their manifestations, there is no action, neither birth nor death, nor circulation, nor passing into Nirvana, neither real nor existent, nor originally non-existent, neither knowing nor not knowing, neither empty nor real, nor in the three realms. What the Tathagata does is not seen in three places, the Tathagata universally observes all Dharmas, in a certain place.

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處不失諸法，一切所說至誠不虛。眾生苦惱不可稱限，行若干種志性各異，思想諸念各各差別，欲令眾生殖眾德本，故為分別說若干法。又如來所當作者皆悉作之，現這得佛，成平等覺已來大久，壽命無量常住不滅度。

「又如來不必初始所說，前過去世時行菩薩法，以為成就壽命限也。又如來得佛已來，復倍前喻億百千垓，然後乃于泥洹而般泥曰。所以者何？為眾生故而教化之，故而示現行來久遠。為無德類離於福祚，為貧窶行著于愛慾，纏諸見網而自覆蓋，驅馳不定，如來故為現，發忨忨疾獲之想，不起懈怠難得之慮。如來善權告諸比丘，勤苦作行乃得佛道，誠諦不虛。以諸眾生從無央數億百千垓，乃見如來，以其匆匆所作不當故，恇汲恇汲無寧息故，言法難值、如來難遇聞見，是已怪之難及興難遭想，悲喜孜孜知佛希有，便多發意，樂在閑居而行精進。這不見佛而懷渴仰，見如來已，歡喜稽首造眾德本，其不滅度者教令滅度，開化黎庶。緣是如來出現，說經而宣斯言，誠諦不虛。

「譬如士夫而為醫術，聰明智慧工巧難及，曉練方藥知病輕重藥所應療，多有兒子若十至百，其醫遠行諸子皆在，不解誼理、不別醫藥、不識毒草，被病困篤皆服毒藥，毒藥發作悶愊反覆。父從遠來，子在城中腦發邪想。

父見諸子被病，起想這見父來，悉皆喜悅白言：『父來，安隱甚善，我等自為食，任信他言而服毒藥。惟愿大人救濟我命。』時父見子遭苦惱患婉轉在地，尋敕從人持大藥來。藥色甚好味美且香，和合眾藥與諸兒子，而告之曰：『速服上藥甘香芬馥。假使諸子時服此藥，其毒消滅病得瘳除，身體安隱氣力康強。』諸子不隨顛倒𢤱悷想者，見藥嗅香，嘗知其味，尋便服之，病即得愈毒藥消滅。子性悷者，不肯服之。毒藥除者，皆白父母：『與我等藥，病悉瘳愈，而蒙安隱。』其邪想者，不肯服也，得見藥色不喜香味。父醫念言：『今我此子愚冥不解，志性顛倒不肯服藥，病不除愈或恐死亡。寧可以權飲諸子藥。』則設方便欲令速服，便告諸子：『今我年老羸穢無力，如是當死。汝輩孚起，若吾命盡，可以此藥多所療治，服藥節度汝等當學，假使厭病欲得安隱，宜服斯藥。』教諸子已舍詣他國，猶如終沒。諸子聞父潛逝發哀，啼哭悲哀不能自勝：『我等之父智慧聰明，慠不服藥今者薨殪。』兄弟孤露思慕慇勤，乃自克責存不順教，甫便遵崇父之餘業，諦觀眾藥形色香味，自當攻療不可輕戲，尋便服藥深自訊息，病即除愈。時父見子服藥病癒，便復還現。」

佛語諸族姓子：「如是醫者善權方便，令子病癒，寧可誹謗

【現代漢語翻譯】 現代漢語譯本 父親看到孩子們生病，想起父親會來，都非常高興地說：『父親來了，安穩極好，我們自己吃了東西，輕信他人之言而服了毒藥。只希望大人能救救我們的性命。』當時父親看到孩子們痛苦地在地上翻滾，立刻命令僕人拿來大藥。藥的顏色很好，味道又美又香，混合了各種藥物給孩子們，並告訴他們說：『快服下這甘甜芬芳的藥。如果孩子們及時服下此藥，毒就會消除，病就會痊癒，身體就會安穩，氣力就會強壯。』那些不聽話、顛倒執拗的孩子，看到藥聞到香味，嚐到味道，就立刻服用了，病立刻就好了，毒藥也消除了。那些性情執拗的孩子，不肯服用。毒藥消除的孩子，都告訴父母：『給我們藥，病都好了，而且得到了安穩。』那些邪念的孩子，不肯服用，看到藥的顏色也不喜歡它的香味。父親醫生心想：『現在我的這些孩子愚昧無知，不明白事理，心性顛倒不肯服藥，病不能好，恐怕會死亡。不如用權宜之計讓孩子們服藥。』於是就想辦法讓他們快點服藥，便告訴孩子們：『現在我年老體弱，沒有力氣，快要死了。你們要振作起來，如果我死了，可以用這藥來治療很多疾病，服藥的節度你們應當學習，如果厭惡疾病想要安穩，就應該服用這藥。』教導完孩子們后就離開了，去了別的國家，就像去世了一樣。孩子們聽到父親悄悄地走了，都悲傷地哭泣，不能自已：『我們的父親智慧聰明，我們不聽他的話，現在他去世了。』兄弟們孤苦無依，思念父親，於是責備自己不聽教誨，開始遵從父親的遺業，仔細觀察藥的形狀、顏色、味道，自己應當攻克治療，不可輕視戲弄，於是就服用了藥，深深地調養自己，病立刻就好了。當時父親看到孩子們服藥病好了，就又出現了。 佛告訴各位族姓子：『像這樣的醫生善用權宜之計，讓孩子們的病好了，難道可以誹謗嗎？』

【English Translation】 English version The father, seeing his sons were ill, thought of his coming, and they were all delighted and said: 『Father has come, it is very good and peaceful. We ate food ourselves, and trusted others』 words and took poison. We only wish that you, great one, would save our lives.』 At that time, the father saw his sons suffering and rolling on the ground, and immediately ordered his servants to bring the great medicine. The medicine was of a very good color, and tasted delicious and fragrant. He mixed various medicines and gave them to his sons, and told them: 『Quickly take this sweet and fragrant medicine. If the sons take this medicine in time, the poison will be eliminated, the illness will be cured, the body will be peaceful, and the strength will be strong.』 Those who were disobedient, perverse, and stubborn, saw the medicine, smelled the fragrance, tasted it, and immediately took it. The illness was immediately cured, and the poison was eliminated. Those who were stubborn by nature refused to take it. Those whose poison was eliminated all told their parents: 『You gave us medicine, and the illness was cured, and we have been peaceful.』 Those with evil thoughts refused to take it, and did not like the color or fragrance of the medicine. The father, the physician, thought: 『Now my sons are ignorant and do not understand, their minds are perverse and they refuse to take the medicine. Their illness cannot be cured, and they may die. It would be better to use an expedient to get the sons to take the medicine.』 So he devised a way to get them to take the medicine quickly, and told his sons: 『Now I am old and weak, and have no strength, and I am about to die. You must rise up. If I die, you can use this medicine to treat many diseases. You should learn the proper way to take the medicine. If you are tired of illness and want to be peaceful, you should take this medicine.』 After teaching his sons, he left and went to another country, as if he had passed away. The sons heard that their father had secretly left, and they all cried sadly, unable to control themselves: 『Our father was wise and intelligent, but we did not listen to him, and now he has passed away.』 The brothers were orphaned and missed their father, so they blamed themselves for not following his teachings. They began to follow their father's legacy, carefully observing the shape, color, and taste of the medicine. They should treat themselves and not take it lightly. So they took the medicine and deeply nourished themselves, and the illness was immediately cured. At that time, the father saw that his sons had taken the medicine and were cured, and he appeared again. The Buddha said to the sons of the clans: 『Such a physician skillfully used expedient means to cure the sons』 illnesses. Can he be slandered?』

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，彼醫所處為不審乎？」

諸菩薩白佛言：「不也。世尊！不也。安住！」

佛言：「吾從無數不可計限億百千劫，發無上正真道意，勤苦無量每行權便，示現教化發起群生。其父醫者，謂如來也。諸兒子者，謂五道生死人也。父他行而不在者，謂如來未出於世。諸子入城服毒藥婉轉者，謂在三界三毒所縛，婉轉五道不能自濟。父聞來還，謂佛如來行大悲哀，見三界人，或流五趣不能自出，故現世間，廣說經法開化黎庶。服藥病癒，謂發無上正真道意，立不退轉無所從生，或得聲聞、緣覺乘，不至究竟。視藥形色香味不肯服者，謂六十二見諸墮邪者。見父年老留藥教子舍之去者，謂諸黎庶疑受道教，故現滅度，留諸經法以教後世，四輩弟子諷誦學問，思佛功德發大道意，或得羅漢或得緣覺，佛見如是復還出世，一切眾生皆是吾子，諸族姓子，如來行權非徒虛妄。」於是世尊，欲重解誼顯揚其事，而嘆頌曰：

「不可思議，　　億百千劫，　　欲得限量， 　莫能知數。　　得佛已來，　　至尊大道， 　常講說經，　　未曾休懈，　　勸助發起， 　無數菩薩，　　皆建立之，　　于佛道慧。 　無數億劫，　　開道眾生，　　億千垓數， 　不可思議，　　而為示現，　　立於滅度， 　以教化誼，

【現代漢語翻譯】 「那麼，那位醫生所處的位置，難道不清楚嗎？」

諸位菩薩回答佛說：「不是的，世尊！不是的，安住！」

佛說：「我從無數不可計數、億百千劫以來，發無上正真道（anuttara-samyak-sambodhi，無上正等正覺）之心，勤苦無量，每次都施行方便之法，示現教化，發起眾生。那位父親醫生，比喻如來（tathagata，佛的稱號之一）。那些兒子們，比喻五道（gati，眾生輪迴的六個去處，此處指天、人、阿修羅、畜生、餓鬼）生死中的人們。父親外出不在家，比喻如來尚未出現於世。兒子們入城服毒藥，痛苦掙扎，比喻在三界（trayo dhatavah，欲界、色界、無色界）中被三毒（trini visani，貪、嗔、癡）所束縛，在五道中輾轉不能自救。父親聽說后回來，比喻佛如來行大悲哀，見到三界眾生，有的在五趣（panca gatayah，五道）中流轉不能自拔，所以顯現於世間，廣說經法，開化民眾。服藥病癒，比喻發起無上正真道之心，立於不退轉之地，無所從來，或者得到聲聞（sravaka，聽聞佛法而修行證果的人）、緣覺（pratyekabuddha，不依師教，自己悟道的人）乘，但不能達到究竟。看到藥的形狀、顏色、味道而不肯服用的人，比喻持有六十二見（drishti，各種錯誤的見解）而墮入邪道的人。看到父親年老，留下藥教導兒子后離去，比喻民眾懷疑接受佛法教導，所以示現滅度（parinirvana，佛的涅槃），留下經法教導後世，四輩弟子（bhiksu，比丘；bhiksuni，比丘尼；upasaka，優婆塞；upasika，優婆夷）諷誦學習，思念佛的功德，發起大道之心，或者得到羅漢（arhat，斷盡煩惱，證得解脫的聖者）或者得到緣覺，佛看到這樣又再次出世，一切眾生都是我的孩子，諸位族姓子，如來施行方便之法並非徒勞虛妄。」於是世尊，爲了再次解釋含義，彰顯此事，而嘆頌道：

「不可思議， 億百千劫， 想要得到**， 無法知曉其數。 得到佛以來， 至尊大道， 常常講說經法， 未曾停止懈怠， 勸助發起， 無數菩薩， 都建立起， 對於佛道智慧。 無數億劫， 開導眾生， 億千垓數， 不可思議， 而為示現， 立於滅度， 用以教化之義，

【English Translation】 「Then, is the place where that physician is located not clear?」

The Bodhisattvas replied to the Buddha, 「No, World Honored One! No, it is established!」

The Buddha said, 「From countless, immeasurable, billions of kalpas (aeons), I have generated the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment), diligently enduring immeasurable hardships, and each time employing skillful means, manifesting teachings to inspire sentient beings. That father physician is analogous to the Tathagata (the thus-gone one, an epithet of the Buddha). Those sons are analogous to the people in the five paths (gati, realms of existence) of birth and death. The father being away and not at home is analogous to the Tathagata not yet appearing in the world. The sons entering the city and suffering from the poison is analogous to being bound by the three poisons (trini visani, greed, hatred, and delusion) in the three realms (trayo dhatavah, desire realm, form realm, and formless realm), and being unable to save themselves while transmigrating in the five paths. The father hearing of this and returning is analogous to the Buddha Tathagata practicing great compassion, seeing sentient beings in the three realms, some of whom are transmigrating in the five destinies (panca gatayah) and unable to escape, thus appearing in the world, widely expounding the sutras and teachings to enlighten the people. Recovering from the illness by taking the medicine is analogous to generating the intention for Anuttara-samyak-sambodhi, establishing oneself in the state of non-retrogression, without any origin, or attaining the vehicle of Sravakas (hearers, disciples who attain enlightenment by listening to the Buddha's teachings) or Pratyekabuddhas (solitary realizers, those who attain enlightenment on their own), but not reaching the ultimate. Those who see the shape, color, and taste of the medicine and refuse to take it are analogous to those who hold the sixty-two views (drishti, wrong views) and fall into heresy. Seeing the father grow old, leaving the medicine to teach the sons, and then departing is analogous to the people doubting the acceptance of the Dharma teachings, thus manifesting parinirvana (the final passing away of a Buddha), leaving the sutras and teachings to instruct future generations, the fourfold assembly (bhiksu, bhiksuni, upasaka, upasika) reciting and studying, contemplating the Buddha's merits, generating the intention for the Great Path, or attaining Arhatship (a perfected being who has attained liberation) or Pratyekabuddhahood. The Buddha, seeing this, again appears in the world. All sentient beings are my children. O sons of noble families, the Tathagata's practice of skillful means is not in vain.」 Thereupon, the World Honored One, desiring to further explain the meaning and make the matter clear, praised in verse:

「Inconceivable, Billions of kalpas, Desiring to attain **, Unable to know the number. Since attaining Buddhahood, The supreme Great Path, Constantly expounding the sutras, Never ceasing or slacking, Encouraging and inspiring, Countless Bodhisattvas, All establish, In the wisdom of the Buddha Path. Countless billions of kalpas, Guiding sentient beings, Billions and trillions, Inconceivable, And manifesting, Establishing in Nirvana, With the meaning of teaching,

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導利眾生。　　用權方便， 　而現滅度，　　故為眾人，　　演斯法典。 　吾已自立，　　一切黎庶，　　分別群萌， 　于彼之誼。　　其心顛倒，　　而不覺了， 　欲立是等，　　佛宣暢說。　　設見於佛， 　滅度之後，　　以若干物，　　而用供養， 　又睹吾沒，　　愁悒憂戚，　　若復見佛， 　歡喜踴躍。　　假使質直，　　說至誠言， 　眾生之類，　　朽棄身體，　　然後如來， 　合集眾音，　　能自示現，　　顯大佛道。 　而於後世，　　分別此語，　　吾在於斯， 　不為滅度。　　比丘欲知，　　佛權方便， 　數數堪忍，　　現壽於世，　　及與異人， 　眷屬圍繞，　　因而宣揚，　　于尊佛道。 　諸賢得聞，　　佛出世間，　　又復導師， 　余國滅度，　　觀察眾生，　　愁憂懊惱， 　倉卒不見，　　其身相好。　　望想饑虛， 　欲得見佛，　　然後乃為，　　分別經典。 　不可思議，　　億百千劫，　　吾常建立， 　如此像誼。　　佛來至於，　　靈鷲之山， 　自然床座，　　無量垓數。　　設使眾生， 　見是世界，　　水火災變，　　劫燒天地。 　當斯之時，　　吾此佛土，　　具足微妙， 　柔軟安雅，　　歌舞戲笑，　　無量安隱， 　講

【現代漢語翻譯】 現代漢語譯本 引導利益眾生，運用權巧方便，而示現滅度，所以為眾人，宣講這部法典。 我已經確立，一切民眾，分別各種萌芽，對於他們的適宜之處。他們的心顛倒，而不覺悟，想要確立這些人，佛就宣暢解說。 假設見到佛，滅度之後，用各種物品，而進行供養，又看到我滅度，愁悶憂傷，如果又見到佛，歡喜雀躍。 假使質樸正直，說至誠的話，眾生這類，朽壞拋棄身體，然後如來，集合各種聲音，能自己示現，顯現偉大的佛道。 而在後世，分別這些話語，我在這裡，不是滅度。比丘想要知道，佛的權巧方便，屢次堪忍，在世間示現壽命，以及與不同的人，眷屬圍繞，因而宣揚，尊貴的佛道。 各位賢者聽到，佛出現在世間，又導師，在其他國土滅度，觀察眾生，愁悶懊惱，倉促之間不見，他的身相美好。渴望想念飢渴，想要見到佛，然後才為他們，分別解說經典。 不可思議，億百千劫，我常常建立，這樣的形象意義。佛來到，靈鷲山（Grdhrakuta，山名），自然有床座，無量無數。 假設眾生，看到這個世界，水火災變，劫火焚燒天地。當這個時候，我的這個佛土，具足微妙，柔軟安穩，歌舞戲笑，無量安隱，講說佛法。

【English Translation】 English version Guiding and benefiting all beings, using skillful means, and manifesting nirvana, therefore, for the sake of the multitude, expounding this Dharma text. I have already established, all the common people, distinguishing various sprouts, according to what is suitable for them. Their minds are inverted, and they are not aware, wanting to establish these people, the Buddha then clearly explains. Suppose they see the Buddha, after nirvana, using various things, to make offerings, and also see my nirvana, feeling sorrow and grief, if they see the Buddha again, they rejoice and leap for joy. If they are simple and honest, speaking sincere words, beings of this kind, decay and abandon their bodies, then the Tathagata, gathers all sounds, can manifest himself, revealing the great Buddha path. And in later generations, distinguishing these words, I am here, not in nirvana. Bhikshus (monks) want to know, the Buddha's skillful means, repeatedly enduring, manifesting life in the world, and with different people, surrounded by family, thus proclaiming, the honored Buddha path. All the wise ones hear, the Buddha appears in the world, and the guide, passes away in other lands, observing beings, feeling sorrow and distress, suddenly not seeing, his beautiful form. Longing and thirsting, wanting to see the Buddha, then for them, explaining the scriptures. Inconceivable, for billions of kalpas (aeons), I have always established, such an image and meaning. The Buddha comes to, Grdhrakuta (Vulture Peak) Mountain, naturally there are seats, immeasurable and countless. Suppose beings, see this world, water and fire disasters, the kalpa fire burning the heavens and earth. At this time, my Buddha land, is full of subtlety, soft and peaceful, singing and dancing, immeasurable peace, expounding the Dharma.

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堂精舍，　　樓閣室宅，　　校飾莊嚴， 　皆以七寶，　　藥草樹木，　　華實茂好， 　自然雨華，　　心華眾色，　　以散於佛， 　及弟子上。　　諸人皆坐，　　館室雷震， 　或復好樂，　　發道意者。　　吾之國土， 　建立常然，　　餘人有見，　　劫如燒盡。 　睹其世界，　　火甚可異，　　本以權便， 　示現斯變。　　如來咨嗟，　　無央數億， 　佛之法尊，　　其為若茲。　　眾生品類， 　不肯聽聞，　　然而喜造，　　殃釁之罪。 　假使人民，　　柔軟中和，　　其時佛興， 　出於人間。　　已見世尊，　　經法所詔， 　則為顯揚，　　清凈誼理。　　佛來為人， 　分別誡誨，　　說斯所造，　　往返之事。 　假使如來，　　久久而現，　　然後乃為， 　講是經典。　　吾智慧力，　　聖達光明， 　如是所見，　　不為薄少。　　前世所行， 　無量劫數，　　慈心之品，　　平坦無求。 　智慧明者，　　無得狐疑，　　棄捐猶豫， 　勿懷結滯。　　所當列露，　　未曾班宣， 　佛今散告，　　無復余誼。　　如醫所建， 　善權方便，　　開闡分別，　　示子方術。 　現衰老死，　　其身續存，　　神變音聲， 　不終不始。　　受諸等友，　　而自由用

【現代漢語翻譯】 現代漢語譯本 堂精舍（精舍：僧人居住的場所），樓閣室宅，都修飾得莊嚴華麗， 全部用七寶（七寶：佛教中珍貴的七種寶物）裝飾，藥草樹木，花朵果實茂盛美好， 自然降下花雨，各種顏色的心花，散落在佛陀以及弟子們的身上。 眾人全都坐著，館室發出雷鳴般的震動， 有些人喜歡，發起了修道的意願。 我的國土，建立得穩固常在，其他人所見，如同劫火燒盡一般。 看到那個世界，火焰非常奇異，這本來是爲了方便教化， 才示現出這種變化。如來讚歎，無量無數， 佛的法是至尊的，就是這樣。眾生的品類， 不肯聽聞佛法，卻喜歡造作，招致災禍的罪業。 假使人民，性情柔和中正，那時佛陀出世， 出現在人間。已經見到世尊，被佛法所教導， 就會弘揚，清凈的道理。 佛陀來為人，分別教誡，講述所造的，往返輪迴的事情。 假使如來，很久很久才出現一次，然後才為眾生， 講說這部經典。我的智慧力量，聖達的光明， 像這樣所見到的，不是一點點。 前世所修行的，無量劫數，慈悲的心行， 平坦無求。智慧明瞭的人，不要疑惑， 拋棄猶豫，不要心懷滯礙。 所應當列舉顯露的，未曾公開宣講的， 佛陀現在普遍告知，沒有其他意義。 如同醫生所建立的，善巧方便， 開導闡明，為兒子們展示醫術。 示現衰老死亡，他的身體繼續存在，神變的聲音， 沒有終結也沒有開始。接受所有同伴，而自由自在地運用。

【English Translation】 English version The halls, monasteries (vihara: a dwelling place for monks), pavilions, and residences are all adorned with magnificent decorations, All are decorated with the seven treasures (sapta ratna: the seven precious things in Buddhism), with medicinal herbs, trees, and flowers and fruits flourishing beautifully, Natural rains of flowers fall, and heart-flowers of various colors are scattered upon the Buddha and his disciples. All the people are seated, and the halls and rooms resound with thunderous vibrations, Some are delighted and develop the aspiration for the path. My land is established and enduring, while others see it as if consumed by the fire of a kalpa (kalpa: an eon). Seeing that world, the flames are very strange; this was originally a skillful means, to manifest such a transformation. The Tathagata (Tathagata: 'the one who has thus gone', an epithet of the Buddha) praises, immeasurable and countless, The Buddha's Dharma (Dharma: the teachings of the Buddha) is supreme, and it is like this. The categories of sentient beings, are unwilling to listen to the Dharma, yet they delight in creating, the sins that bring calamity. If the people were gentle and harmonious, then the Buddha would appear, in the human world. Having already seen the World Honored One, and being taught by the Dharma, they would then proclaim, the pure principles. The Buddha comes to people, to teach and admonish, speaking of what they have done, the matters of their comings and goings in samsara (samsara: the cycle of death and rebirth). If the Tathagata were to appear only after a long, long time, then he would, for the sake of beings, expound this sutra (sutra: a discourse of the Buddha). My power of wisdom, the light of holy attainment, what is seen in this way, is not small or insignificant. The practices of past lives, for immeasurable kalpas, the practice of loving-kindness, is level and without seeking. Those who are wise, do not doubt, abandon hesitation, do not harbor any hindrances. What should be enumerated and revealed, what has not been publicly proclaimed, the Buddha now universally announces, there is no other meaning. Like a doctor who establishes, skillful means, opening and explaining, showing his sons the medical arts. Manifesting old age and death, his body continues to exist, the sound of his miraculous transformations, has no end and no beginning. He receives all his companions, and uses them freely.

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， 　世吼療治，　　眾生之病。　　開導癡騃， 　令離愚冥，　　而現泥洹，　　亦不滅度。 　何故慇勤，　　欲得現已，　　人常闇弊， 　使意信樂，　　以放逸故，　　墜墮三處， 　其心踴躍，　　欲令覺了。　　如來所詔， 　常以知時，　　為其眾生，　　而行智慧。 　以何方便，　　而受道法？　　何因令獲， 　從佛經教？」

世尊說是如來壽限時，則無央數不可思議眾生，皆獲利誼解脫至道。◎

正法華經卷第七 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第八

西晉月氏國三藏竺法護譯◎

御福事品第十六

爾時世尊告彌勒大士：「阿逸！欲知今佛說此如來壽限經典之時，六十八億那術百千江河沙等諸菩薩，逮不起法忍。二千江河沙菩薩大士，皆得總持。如一佛世界塵數菩薩大士，逮得無礙辯才總持。復有如千佛世界塵數億百千垓菩薩，得不退轉總持；復有如千佛世界塵數菩薩大士，聞是經典，轉不退轉法輪。復有如中千佛世界塵數菩薩，逮得無垢大聖分別而轉法輪。復有如佛小千世界塵數菩薩，聞斯經典，逮得八生住，當成無上正真道。復有如四天下塵數菩薩大士，聞斯法已，得一生補處，當成正覺。復有如八佛世界塵

【現代漢語翻譯】 現代漢語譯本 以世間的吼聲來療治，醫治眾生的疾病。開導那些愚昧無知的人，使他們脫離愚癡的黑暗，從而顯現涅槃（nirvana，佛教的最高境界），但實際上並沒有滅度。為什麼如此慇勤地想要顯現自己呢？因為人們常常處於黑暗和弊端之中，需要使他們的心意信服和喜悅。由於放逸的緣故，他們會墮落到三惡道（地獄、餓鬼、畜生）。他們的內心渴望覺悟，所以如來（tathagata，佛的稱號）的教誨，總是適時地，爲了眾生而施行智慧。用什麼方便法門，才能接受佛法？通過什麼因緣，才能從佛的教導中獲益？」 世尊（bhagavan，佛的尊稱）宣說如來壽命的限度時，有無數不可思議的眾生，都獲得了利益，解脫了，達到了至高的道。◎ 《正法華經》卷第七 大正藏第 09 冊 No. 0263 《正法華經》 《正法華經》卷第八 西晉月氏國三藏竺法護譯◎ 御福事品第十六 那時，世尊告訴彌勒（maitreya）大士：『阿逸（ajita，彌勒的別名）！你想知道嗎？當佛陀宣說這部關於如來壽命限度的經典時，有六十八億那由他（nayuta，數量單位）百千恒河沙（ganga sand，數量單位）那麼多的菩薩，獲得了不生法忍（anutpattika-dharma-ksanti，菩薩的境界）。有二千恒河沙菩薩大士，都獲得了總持（dharani，記憶和理解能力）。如同一個佛世界塵埃數量的菩薩大士，獲得了無礙辯才總持。又有如同千個佛世界塵埃數量的億百千垓（gai，數量單位）菩薩，獲得了不退轉總持。又有如同千個佛世界塵埃數量的菩薩大士，聽聞這部經典，轉動不退轉法輪（avaivartika-dharma-cakra，佛法的教導）。又有如同中千佛世界塵埃數量的菩薩，獲得了無垢大聖分別而轉法輪。又有如同小千佛世界塵埃數量的菩薩，聽聞這部經典，獲得了八生住（astajanma-sthiti，菩薩的修行階段），將成就無上正真道（anuttara-samyak-sambodhi，最高的覺悟）。又有如同四天下（caturdvipa，佛教的世界觀）塵埃數量的菩薩大士，聽聞這部佛法后，獲得一生補處（ekajati-pratibaddha，即將成佛的菩薩），將成就正覺。又有如同八個佛世界塵埃數量的菩薩，'

【English Translation】 English version With the roar of the world, he heals the diseases of sentient beings. He guides the foolish and ignorant, leading them away from the darkness of ignorance, thus manifesting nirvana (the highest state in Buddhism), yet he does not actually pass away. Why is he so diligent in wanting to manifest himself? It is because people are often in darkness and flaws, and it is necessary to make their minds believe and rejoice. Due to their negligence, they fall into the three evil realms (hell, hungry ghosts, animals). Their hearts yearn for enlightenment, so the teachings of the Tathagata (an epithet of the Buddha) are always timely, and wisdom is practiced for the sake of sentient beings. By what expedient means can one receive the Dharma? Through what causes can one benefit from the Buddha's teachings?' When the Bhagavan (an honorific title for the Buddha) spoke about the lifespan of the Tathagata, countless inconceivable beings all gained benefits, were liberated, and reached the supreme path.◎ The Seventh Scroll of the Saddharma-pundarika Sutra Taisho Tripitaka Volume 09 No. 0263 Saddharma-pundarika Sutra The Eighth Scroll of the Saddharma-pundarika Sutra Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi Kingdom of the Western Jin Dynasty◎ Chapter Sixteen on the Merit of Blessings At that time, the Bhagavan said to the Bodhisattva Mahasattva Maitreya: 'Ajita (another name for Maitreya)! Do you want to know? When the Buddha was speaking this sutra about the lifespan of the Tathagata, sixty-eight billion nayutas (a unit of number) of hundreds of thousands of Ganges sands (a unit of number) of Bodhisattvas attained the non-origination of dharmas forbearance (anutpattika-dharma-ksanti, a state of Bodhisattva). Two thousand Ganges sands of Bodhisattva Mahasattvas all attained dharani (memory and understanding ability). Bodhisattva Mahasattvas equal to the number of dust particles in a Buddha world attained unobstructed eloquence and dharani. Furthermore, there were billions of hundreds of thousands of gai (a unit of number) of Bodhisattvas equal to the number of dust particles in a thousand Buddha worlds who attained non-retrogression dharani. Furthermore, there were Bodhisattva Mahasattvas equal to the number of dust particles in a thousand Buddha worlds who, upon hearing this sutra, turned the non-retrogression dharma wheel (avaivartika-dharma-cakra, the teachings of the Buddha). Furthermore, there were Bodhisattvas equal to the number of dust particles in a middle thousand Buddha world who attained the immaculate great sage's discrimination and turned the dharma wheel. Furthermore, there were Bodhisattvas equal to the number of dust particles in a small thousand Buddha world who, upon hearing this sutra, attained the eight-birth dwelling (astajanma-sthiti, a stage of Bodhisattva practice) and will achieve the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, the highest enlightenment). Furthermore, there were Bodhisattva Mahasattvas equal to the number of dust particles in the four continents (caturdvipa, Buddhist cosmology) who, upon hearing this Dharma, attained the one-life-away-from-Buddhahood (ekajati-pratibaddha, a Bodhisattva who will become a Buddha in the next life) and will achieve perfect enlightenment. Furthermore, there were Bodhisattvas equal to the number of dust particles in eight Buddha worlds,'

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數黎庶，聞是經典，悉發無上正真之道。佛這說斯諸菩薩大士，尋則建立，應時虛空雨諸天華，意華及大意華，紛紛如雪，以散無數百千世界億百千垓諸佛世尊，故來垂恩坐師子床七寶樹下，及能仁大聖上，其無央數不可稱限，諸滅度佛並多寶佛身，地即大動，及雨一切諸菩薩上。又雨四種栴檀、雜香蜜香、一切諸香，從虛空墮。虛空之中發大雷音，深柔軟音自然妙響，千萬瓔珞若干琦珍，明月珠寶如意之珠，諸珠瓔珞，皆于空中垂下如幡，無數香爐在於空中自然香出。復有無數百千寶蓋自然來至，一一寶蓋各各普覆一一佛上，上至梵天，諸菩薩眾在於空中，執蓋而侍億百千垓諸如來左右。於是彌勒而讚頌曰：

「安住令聞，　　未曾有法，　　本來未嘗， 　見此明光。　　廣大極遠，　　不可限量， 　如向所睹，　　無能思議。　　今日我已， 　所聞經典，　　面觀安住，　　現分別說。 　建立眾生，　　億百千數，　　大聖導師， 　於世殊特，　　不退轉輪，　　住于佛道。 　或有得立，　　執攬微密，　　或有得處， 　無限之誼，　　億百千數，　　總持之要。 　欲有限量，　　及思惟者，　　有所建立， 　並越度生。　　或有二住，　　及八住者， 　當得佛道，　　所度無量。　　或

【現代漢語翻譯】 現代漢語譯本 無數民眾聽到這部經典，都發起了無上正真之道（anuttara-samyak-sambodhi，無上正等正覺）。佛陀說完這些，諸位菩薩大士們隨即建立道場，當時虛空中降下各種天花，意花（manas-kusuma，心中所想的花）以及大意花（maha-manas-kusuma，更深層次心中所想的花），紛紛如雪，散落在無數百千世界億百千垓（gai，極大的數量單位）的諸佛世尊身上。諸佛世尊爲了垂恩，坐在獅子座（simhasana，佛陀的寶座）七寶樹下，以及能仁大聖（sakyamuni，釋迦牟尼佛）身上。還有無央數（無量數）不可稱限的諸滅度佛（parinirvana，涅槃）以及多寶佛（prabhutaratna，過去佛）的身軀，大地隨即震動，並降下一切花雨在諸菩薩身上。又從虛空中降下四種栴檀（candana，一種香木）、雜香、蜜香、一切諸香。虛空中發出巨大的雷聲，深沉柔和的聲音自然美妙，千萬瓔珞（keyura，一種裝飾品）和各種珍寶，明月珠寶、如意之珠，各種珠寶瓔珞，都從空中垂下如幡，無數香爐在空中自然散發出香氣。又有無數百千寶蓋自然來到，每一個寶蓋都普遍覆蓋在每一尊佛的上方，一直延伸到梵天（brahma，色界天之主）。諸菩薩眾在空中，手持寶蓋侍立在億百千垓諸如來的左右。這時，彌勒（maitreya，未來佛）讚頌道： 『請安住聆聽，這未曾有過的法，本來從未見過如此光明。廣大而極遠，不可思議，如同剛才所見，無法用思維來衡量。今日我已聽到這部經典，親眼見到安住的景象，現在分別解說。建立眾生，億百千數，大聖導師，在世間如此殊特，不退轉輪（avaivartika-cakra，不退轉的法輪），安住于佛道。或者有人得到確立，執持微妙的法門，或者有人得到無限的意義，億百千數，總持（dharani，記憶和保持）的要義。想要有所作為，以及思考的人，有所建立，都能超越生死。或者有二住（二地菩薩）和八住（八地菩薩）的菩薩，都將證得佛道，所度化的眾生無量無邊。或者』

【English Translation】 English version Countless people, upon hearing this scripture, all generated the unsurpassed, true, and correct path (anuttara-samyak-sambodhi). After the Buddha spoke these words, the Bodhisattva Mahasattvas immediately established their practice places. At that time, the sky rained down various heavenly flowers, mind-flowers (manas-kusuma), and great mind-flowers (maha-manas-kusuma), falling like snow, scattering upon the countless Buddhas, World Honored Ones, in billions of worlds. These Buddhas, to bestow grace, sat upon lion thrones (simhasana) under seven-jeweled trees, and upon the Great Sage Sakyamuni (sakyamuni). There were also countless, immeasurable Buddhas who had passed into parinirvana (parinirvana), and the body of Prabhutaratna Buddha (prabhutaratna). The earth immediately shook, and all kinds of flower rain fell upon the Bodhisattvas. From the sky also fell four kinds of sandalwood (candana), mixed fragrances, honey fragrances, and all kinds of fragrances. From the sky came great thunder sounds, deep and gentle sounds, naturally wonderful, and millions of necklaces (keyura) and various treasures, bright moon jewels, wish-fulfilling jewels, all kinds of jeweled necklaces, all hung down from the sky like banners. Countless incense burners in the sky naturally emitted fragrance. There were also countless hundreds of thousands of jeweled canopies that naturally came, each canopy universally covering each Buddha, extending up to the Brahma heaven (brahma). The Bodhisattva assembly in the sky, holding canopies, attended to the left and right of the billions of Tathagatas. At this time, Maitreya (maitreya) praised: 『Please abide and listen, this Dharma that has never been before, originally never seen such light. Vast and extremely far, inconceivable, just as seen before, beyond the measure of thought. Today I have heard this scripture, personally witnessed the abiding scene, and now I will explain it separately. Establishing sentient beings, in the billions, the Great Sage Teacher, is so unique in the world, the non-retrogressing wheel (avaivartika-cakra), abiding in the Buddha path. Or some have attained establishment, holding onto the subtle Dharma, or some have attained limitless meaning, in the billions, the essence of total retention (dharani). Those who wish to act, and those who contemplate, having established something, can all transcend birth and death. Or those who are in the second stage (second stage Bodhisattva) and the eighth stage (eighth stage Bodhisattva), will all attain Buddhahood, and the sentient beings they liberate are immeasurable. Or』

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有學者， 　超越千四，　　或有至三，　　或於二住。 　緣從導師，　　聞是經典，　　當得佛道， 　顯第一誼。　　或有建立，　　一生補處， 　成諸通慧，　　游于諸有，　　聽省於斯， 　大聖所說，　　有成果證，　　無有諸漏。 　猶如八佛，　　國土諸塵，　　其欲數者， 　限量如此。　　若有黎庶，　　億數聽經， 　聞是皆發，　　殊勝道意。　　無極大仙， 　造德若斯，　　分別演說，　　立真諦地。 　無量諸身，　　不得稱限，　　譬如虛空， 　無有邊際。　　諸天所雨，　　無數億華， 　不可計量。　　天子億千，　　帝釋梵天， 　如江河沙，　　其來至此。　　無數億千， 　雜香妙香，　　供養安住，　　蜜香上香， 　而已散佛，　　專己作行。　　猶如飛鳥， 　普來供散，　　安住如來。　　上虛空中， 　自然雷震，　　柔軟音聲，　　暢深妙法。 　億百千天，　　俱共歌頌，　　明月珠寶， 　自然下降。　　自然諸香，　　而為芬薰， 　七寶寶瓶，　　億百千垓，　　羅列虛空， 　如雁飛行，　　供養大聖，　　威神之尊。 　諸蓋億垓，　　不可限量，　　廣大周匝， 　七寶嚴飾。　　聰明智慧，　　諸菩薩執， 　身形高長，　　上至梵天

【現代漢語翻譯】 現代漢語譯本 有學者，超越了十四個階段（指修行層次），有的達到了三個階段，有的則停留在兩個階段。 他們因緣跟隨導師（指佛陀），聽聞這部經典，應當能夠證得佛道，顯明第一義諦（指最高的真理）。 有的修行者建立了（成佛的）基礎，成為一生補處菩薩（指下一世將成佛的菩薩），成就各種神通和智慧，遊歷于各個存在界（指六道輪迴），聽聞並省察這些， 這是大聖（指佛陀）所說的教誨，他們證得了果位，不再有各種煩惱和缺失。 就像八佛（指過去七佛和彌勒佛）那樣，國土中的微塵，如果有人想要數清，也無法數盡。 就像這樣。如果有普通民眾，成千上億地聽聞這部經典，聽聞之後都會發起殊勝的道心。 無極大仙（指佛陀）的功德就是這樣，他分別演說，確立了真諦的地位。 他所顯現的無量化身，無法用數量來衡量，就像虛空一樣，沒有邊際。 諸天所降下的，無數億萬的花朵，也是不可計量的。 成千上萬的天子，帝釋天（佛教的護法神）和梵天（色界天的最高神），像江河中的沙子一樣多，都來到這裡。 無數億萬的各種香和美妙的香，用來供養安住的佛陀，蜜香和上等的香， 已經散佈在佛陀身上，他們專心修行。就像飛鳥一樣，普遍地前來供養散佈，安住在如來身邊。 在上面的虛空中，自然響起雷鳴，發出柔和的聲音，宣暢深奧微妙的佛法。 成千上百的天人，一起歌頌，明月般的珠寶，自然地降落下來。 自然的各種香氣，散發出芬芳，七寶製成的寶瓶，成千上萬億個，排列在虛空中， 像大雁飛行一樣，供養大聖，威神尊貴的佛陀。 各種寶蓋，數以億計，無法計算，廣大而周遍，用七寶裝飾。 聰明智慧的菩薩們執持著這些寶蓋，他們的身形高大，甚至到達了梵天。

【English Translation】 English version There are scholars who have transcended fourteen stages (referring to levels of practice), some have reached three stages, and some remain at two stages. They, through their affinity, follow the teacher (referring to the Buddha), and upon hearing this scripture, they should be able to attain Buddhahood, revealing the ultimate truth (referring to the highest truth). Some practitioners have established the foundation (for becoming a Buddha), becoming Bodhisattvas destined for Buddhahood in their next life, achieving various supernatural powers and wisdom, traveling through various realms of existence (referring to the six realms of reincarnation), listening to and contemplating these teachings, These are the teachings of the Great Sage (referring to the Buddha), and they have attained the fruit of enlightenment, free from all afflictions and shortcomings. Like the eight Buddhas (referring to the seven past Buddhas and Maitreya Buddha), the dust particles in the lands, if someone wanted to count them, they could not count them all. It is like this. If there are ordinary people, hundreds of millions of them, who hear this scripture, upon hearing it, they will all generate the supreme aspiration for enlightenment. The merits of the Infinite Great Sage (referring to the Buddha) are like this, he separately expounds, establishing the position of the true doctrine. The countless manifestations he reveals cannot be measured by number, just like space, which has no boundaries. The countless billions of flowers that the heavens rain down are also immeasurable. Thousands upon thousands of heavenly princes, Indra (a protector deity in Buddhism) and Brahma (the highest god in the realm of form), as numerous as the sands of the Ganges River, have all come here. Countless billions of various fragrances and wonderful scents are used to make offerings to the Buddha who dwells here, honey-like fragrances and superior fragrances, have already been scattered upon the Buddha, and they are focused on their practice. Like birds, they come to make offerings and scatter them, dwelling near the Tathagata. In the sky above, thunder naturally resounds, emitting gentle sounds, proclaiming the profound and subtle Dharma. Hundreds of thousands of heavenly beings sing together, and jewels like bright moons naturally descend. Natural fragrances emit their fragrance, and jeweled vases made of seven treasures, hundreds of thousands of billions of them, are arranged in the sky, like geese flying, making offerings to the Great Sage, the Buddha of majestic and divine dignity. Various canopies, numbering in the billions, cannot be counted, vast and all-encompassing, adorned with seven treasures. The wise and intelligent Bodhisattvas hold these canopies, their forms are tall and large, reaching even to the Brahma heaven.

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，　　微妙姝好， 　威光巍巍，　　幢幡綺麗，　　供養上佛。 　咨嗟眾聖，　　億千讚誦，　　心懷踴躍， 　敬安住名。　　所在向方，　　尊未曾有， 　見若干種，　　諸異導師，　　而普示現， 　壽命之限，　　今此眾生，　　悉觀喜悅。 　其誼廣普，　　至於十方，　　導師音聲， 　靡不達至。　　飽滿眾生，　　億百千數， 　曉了道意，　　具足莊嚴。」

爾時世尊告彌勒曰：「其聞如來所現壽命所說經法，發意頃生快心篤信者，所得功德不可稱量。譬如族姓子、族姓女，欲得無上正真道，奉行佈施、持戒、忍辱、精進、一心五度無極，八億百千劫；不如族姓子、族姓女，聞斯如來壽命之限，發意之頃歡喜信樂，而不狐疑若干種行歸一道者，欲知功德，勝於八億百千劫行五度無極，百倍千倍萬倍億億倍巨億萬倍，福不可譬，無以為喻。」

佛言：「阿逸！族姓子、族姓女聞斯經法，一發意頃歡喜信者，則為堅住無上正真道成最正覺。」

佛時頌曰：

「若一切遵修，　　行五度無極， 　志慕求斯慧，　　意存佛上道。 　設於億千劫，　　具足八前劫， 　而佈施諸佛，　　數數及聲聞， 　供養諸緣覺，　　菩薩億千垓， 　奉進諸飲食，　　衣服床臥具， 　

【現代漢語翻譯】 現代漢語譯本 （佛像）微妙美好，威光雄偉，幢幡華麗，供養上佛（指佛陀）。讚歎眾聖，億千讚頌，心中充滿喜悅，恭敬安住于名號。所在之處，所向之方，尊貴無比，前所未有，見到各種不同的導師（指佛陀的化身），普遍示現，壽命的期限，如今此眾生，都觀見而歡喜。其意義廣闊普遍，到達十方，導師的音聲，沒有不傳達到的。使億百千數的眾生飽滿，曉悟了道義，具足莊嚴。 這時，世尊告訴彌勒（Maitreya，未來佛）說：『如果有人聽聞如來所顯現的壽命和所說的經法，發心之時就產生歡喜和堅定的信心，所得到的功德是不可稱量的。譬如，善男子、善女人，想要得到無上正真之道，奉行佈施、持戒、忍辱、精進、一心五度無極（五種波羅蜜），經歷八億百千劫；不如善男子、善女人，聽聞如來壽命的期限，發心之時就歡喜信樂，而不懷疑各種修行最終歸於一道，想要知道其功德，勝過八億百千劫修行五度無極，百倍、千倍、萬倍、億億倍、巨億萬倍，福德不可比擬，無法用言語來比喻。』 佛說：『阿逸（Ajita，彌勒菩薩的別名）！善男子、善女人聽聞此經法，一發心之時就歡喜信樂，就等於堅固地安住于無上正真之道，成就最正覺。』 佛陀當時以偈頌說道： 『如果一切人遵照修行，奉行五度無極，立志追求這種智慧，心中存有佛陀的無上之道。假設在億千劫中，具足八前劫（指過去無量劫），而佈施諸佛，多次佈施聲聞（Sravaka，佛陀的弟子），供養諸緣覺（Pratyekabuddha，獨覺），菩薩億千垓，奉獻各種飲食，衣服床鋪臥具，'

【English Translation】 English version Subtle and beautiful (Buddha image), majestic in its radiant glory, with banners and canopies of exquisite beauty, offered in worship to the Supreme Buddha. Praising the multitude of saints, with billions of recitations, hearts filled with joy, respectfully abiding in the name. In every place, in every direction, supremely honored, unprecedented, seeing various kinds of guides (referring to the manifestations of the Buddha), universally appearing, the limit of their lifespan, now all these beings, observe with joy. Its meaning is vast and universal, reaching the ten directions, the voice of the guide, not failing to reach. Filling countless billions of beings, understanding the meaning of the path, fully adorned. At that time, the World Honored One said to Maitreya (the future Buddha): 'If those who hear the lifespan manifested by the Tathagata (Buddha) and the Dharma (teachings) spoken, and in the moment of their arising of intention, generate joy and firm faith, the merit they obtain is immeasurable. For example, a son or daughter of a good family, desiring to attain the unsurpassed, true and correct path, practices giving, keeping precepts, patience, diligence, and one-pointedness, the five perfections (Pāramitās), for eight billion hundred thousand kalpas (eons); it is not as good as a son or daughter of a good family, who, upon hearing the limit of the Tathagata's lifespan, in the moment of their arising of intention, joyfully believes, and does not doubt that various practices ultimately lead to one path. If one wishes to know the merit, it surpasses the merit of practicing the five perfections for eight billion hundred thousand kalpas, by a hundred times, a thousand times, ten thousand times, a billion billion times, a trillion trillion times. The blessings are incomparable, beyond any analogy.' The Buddha said: 'Ajita (another name for Maitreya Bodhisattva)! If a son or daughter of a good family hears this Dharma and, in the moment of their arising of intention, joyfully believes, it is equivalent to firmly abiding in the unsurpassed, true and correct path, and attaining the most perfect enlightenment.' The Buddha then spoke in verse: 'If all people follow and practice, the five perfections, aspiring to seek this wisdom, with the mind focused on the supreme path of the Buddha. Suppose for billions of kalpas, completing the eight previous kalpas (referring to countless past kalpas), and giving to all Buddhas, repeatedly giving to Sravakas (Buddha's disciples), offering to all Pratyekabuddhas (solitary realizers), billions of Bodhisattvas, offering various foods, clothing, beds, and bedding,'

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榻席及屋室，　　皆以栴檀香， 　園觀平等足，　　為施經行處。 　如是佈施已，　　若干種無數， 　于億百劫中，　　用求尊佛道。 　又復護禁戒，　　信喜稽首佛， 　明立無所犯，　　猶得佛慧故。 　複次順忍辱，　　住于調定地， 　志尊無所限，　　忍無數罵詈。 　設睹卒暴者，　　住慢而自大， 　志能忍彼等，　　以求佛道故。 　常慇勤精進，　　寬弘心堅固， 　意念餘思想，　　游至億佛土。 　若處於閑居，　　欲棄于睡眠， 　其人億劫行，　　常習於經行。 　欲比無等倫，　　億千劫禪定， 　加復八千億，　　而行專一心。 　志願上佛道，　　欲得諸通慧， 　具足定無極，　　一切禪寂然。 　諸所造福德，　　合會而聚集， 　億百千劫中，　　如前所咨嗟。 　若男子女人，　　其聞佛壽限， 　一時歡喜信，　　此德為最上。 　當棄捐猶豫，　　諸著思想事， 　信樂大法誼，　　其福為若斯。 　若菩薩求道，　　尊奉億劫載， 　是聞不為聞，　　聽佛壽無量。 　當已頂稽首，　　如是像類人， 　然後將來世，　　度脫億數人。 　如能仁世尊，　　釋師子大人， 　坐于佛樹下，　　而演師子吼。 　吾今所以來，　　眾生所供敬， 　處於佛道

【現代漢語翻譯】 現代漢語譯本 床鋪和房屋，都用栴檀香（一種珍貴的香木）裝飾，園林和觀賞之處都平整完備，作為佈施和經行（佛教修行方式）的場所。 像這樣佈施之後，經過無數種方式，在億百劫（極長的時間單位）中，用來尋求至尊的佛道。 又持守戒律，以信心和喜悅向佛稽首（佛教的一種禮拜方式），明確自己沒有犯戒，因此能夠獲得佛的智慧。 進一步順應忍辱，安住于調伏和禪定的境界，意志高尚沒有限制，忍受無數的謾罵和侮辱。 即使看到那些突然暴躁、傲慢自大的人，也能忍受他們，爲了尋求佛道。 常常勤奮精進，心胸寬廣而堅定，意念和思想能夠遊歷到億萬佛土。 如果處於閑靜之處，想要放棄睡眠，這個人經過億劫的修行，常常練習經行。 想要比擬無與倫比的境界，需要經過億千劫的禪定，再加上八千億劫，才能達到專一的心境。 立志于至上的佛道，想要獲得各種神通和智慧，具足無極的禪定，一切禪定都寂靜無聲。 所有造作的福德，彙集在一起，在億百千劫中，就像前面所讚歎的那樣。 如果男子或女人，聽到佛的壽命是無限的，一時之間歡喜信受，這種功德最為殊勝。 應當拋棄猶豫，以及各種執著和思想，信樂佛法的大義，其福德就像這樣。 如果菩薩求道，即使尊奉億劫的時間，如果聽到佛的壽命是無量的，也如同沒有聽聞一樣。 應當向這樣的人頂禮稽首，這樣的人在未來世，能夠度脫億萬眾生。 就像能仁世尊（釋迦牟尼佛的尊稱），釋迦獅子大人（對佛的尊稱），坐在菩提樹下，發出獅子吼（佛陀說法時的威嚴比喻）。 我今天之所以來到這裡，是爲了接受眾生的供養和尊敬，處於佛道之中。

【English Translation】 English version The couches and rooms are all adorned with sandalwood (a precious fragrant wood), the gardens and viewing places are all level and complete, serving as places for almsgiving and walking meditation (a Buddhist practice). Having given alms in this way, through countless means, for hundreds of millions of kalpas (extremely long units of time), one seeks the supreme path of Buddhahood. Furthermore, one upholds the precepts, bows to the Buddha with faith and joy, clearly knowing that one has not violated any precepts, and thus is able to obtain the wisdom of the Buddha. Further, one complies with patience and forbearance, dwells in the state of taming and meditation, with a noble and limitless will, enduring countless curses and insults. Even when seeing those who are suddenly violent, arrogant, and conceited, one can endure them, for the sake of seeking the path of Buddhahood. One is always diligent and vigorous, with a broad and firm mind, and one's thoughts and ideas can travel to billions of Buddha lands. If one is in a quiet place and wants to give up sleep, this person, after practicing for billions of kalpas, often practices walking meditation. To compare with the incomparable state, one needs to go through hundreds of millions of kalpas of meditation, plus eight billion kalpas, to reach a state of focused mind. One aspires to the supreme path of Buddhahood, wanting to obtain all kinds of supernatural powers and wisdom, fully possessing limitless meditation, all meditations are silent and still. All the merits one has created are gathered together, and for hundreds of millions of kalpas, it is as praised before. If a man or woman hears that the Buddha's lifespan is infinite, and joyfully believes it at once, this merit is the most supreme. One should abandon hesitation, as well as all attachments and thoughts, and believe in the great meaning of the Dharma, and one's merit will be like this. If a Bodhisattva seeks the path, even if they have revered for hundreds of millions of kalpas, if they hear that the Buddha's lifespan is immeasurable, it is as if they have not heard it. One should bow to such people, for such people in the future will be able to liberate billions of sentient beings. Just like the Benevolent World Honored One (a respectful title for Shakyamuni Buddha), the Shakya Lion Great One (a respectful title for the Buddha), sitting under the Bodhi tree, roars the lion's roar (a metaphor for the Buddha's majestic teaching). The reason I have come here today is to receive the offerings and respect of sentient beings, and to be on the path of Buddhahood.

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場，　　說壽亦當然。 　志性悉具足，　　其人博聞持， 　所說諦化人，　　則無有狐疑。」

佛復告阿逸：「其有聞說如來壽經者，入中受持分別曉了，其得福德不可稱限。即過於彼若干億劫奉五度無極，上至於佛慧，所當示現，所當奉行。複次，其聞是經，即持書寫已，載於竹帛供養奉事，散華燒香、搗香雜香、繒彩幢幡，麻油燈香、油燈醍醐燈，其福過彼甚多無數，當致如來慧見之事，猶如阿逸。彼族姓子，設得聞斯如來壽限經，其心質直歡喜信者，以是情性當觀此相，即當知之，以見如來在靈鷲山說是經時，與諸菩薩眷屬圍繞聲聞之眾，於斯佛土三千大千世界之中，平等忍辱，地為紺琉璃紫磨金色，八種交道七寶行樹，若干種億屋宅居室，諸菩薩眾于其中止。

「阿逸！欲知彼其人心常而質直安悅信者，以是色像知其相行，曾見佛會。又如來尊，悉見彼人心所信樂。如來滅度后族姓子女，聞此經卷亦不誹謗，歡樂受持，則為如來所見擁護。其族姓子，超于興起為佛塔廟，起于建立精舍講堂，超于瞻視比丘疾病，而給醫藥供養之具。所以者何？是等族姓子，以為具足興立塔廟，起七寶寺上至梵天，悉為供養一切舍利。其佛塔寺週迴無限，普盡地際懸眾寶鈴，無上之藏諸舍利廟，供養華香雜香搗

【現代漢語翻譯】 世尊說，壽命也是理所當然的。 心志和本性都完全具備，這個人博學多聞， 所說的真理能教化他人，就不會有任何疑惑。

佛陀又告訴阿逸（Ajita，彌勒菩薩的別名）說：『如果有人聽聞並接受、理解和領悟如來壽量經，他所獲得的福德是無法估量的。這遠遠超過了在若干億劫中奉行五度無極（五種波羅蜜）的功德，直至達到佛的智慧，所應當示現和奉行的。此外，如果有人聽聞此經后，將其書寫在竹簡或絹帛上，並供養奉事，散花燒香、搗香雜香、用絲綢綵帶和幢幡裝飾，點燃麻油燈、香油燈和醍醐燈，他所獲得的福德將遠遠超過前者，最終將達到如來智慧的境界，就像阿逸一樣。如果某個家族的子弟，有幸聽聞這部如來壽量經，並且內心正直、歡喜信受，那麼通過這種心性，他就能觀察到這種景象，即當他看到如來在靈鷲山（Grdhrakuta，山名，佛陀常在此說法）宣說此經時，諸菩薩眷屬圍繞著聲聞弟子，在這佛土三千大千世界中，平等忍辱，地面是紺琉璃和紫磨金色，有八種交錯的道路和七寶行樹，還有無數的房屋和居室，諸菩薩眾在其中安住。

『阿逸！想要知道那些內心正直、安樂信受的人，可以通過這種景象來了解他們的修行，他們曾經見過佛的法會。而且，如來尊者完全瞭解他們內心所信奉和喜愛的。如來滅度后，如果家族子弟聽聞此經而不誹謗，歡喜接受並奉持，那麼他們就會受到如來的護佑。這些家族子弟所獲得的功德，將遠遠超過那些興建佛塔廟、建立精舍講堂、照顧生病的比丘並提供醫藥和供養的人。這是為什麼呢？因為這些家族子弟所做的，相當於興建了佛塔廟，建造了高達梵天的七寶寺廟，用來供養一切舍利。這些佛塔寺廟週迴無限，遍佈整個大地，懸掛著各種寶鈴，是無上的寶藏，供奉著舍利的廟宇，用鮮花、香料、搗香等供養。』

【English Translation】 The World Honored One said, 'Life span is also a matter of course.' 'Those whose will and nature are fully complete, are learned and well-versed, What they speak is the truth that transforms people, and there will be no doubt.'

The Buddha further told Ajita (Maitreya Bodhisattva's other name): 'If there are those who hear, accept, understand, and comprehend the Sutra of the Life Span of the Tathagata, the merit they obtain is immeasurable. It far surpasses the merit of practicing the Five Perfections (Five Paramitas) for countless eons, until reaching the wisdom of the Buddha, which should be manifested and practiced. Furthermore, if someone, after hearing this sutra, writes it down on bamboo slips or silk, and offers it with reverence, scattering flowers, burning incense, pounding incense, mixed incense, decorating with silk ribbons and banners, lighting sesame oil lamps, fragrant oil lamps, and ghee lamps, the merit they obtain will far surpass the former, and they will eventually reach the realm of the Tathagata's wisdom, just like Ajita. If a son or daughter of a family is fortunate enough to hear this Sutra of the Life Span of the Tathagata, and their heart is upright, joyful, and believing, then through this nature, they will be able to observe this scene, that is, when they see the Tathagata proclaiming this sutra on Vulture Peak (Grdhrakuta, a mountain where the Buddha often taught), with the Bodhisattva retinue surrounding the Sravaka disciples, in this Buddha land of the three thousand great thousand worlds, with equal forbearance, the ground is made of lapis lazuli and purple-gold, with eight intersecting roads and seven-jeweled trees, and countless houses and dwellings, where the Bodhisattvas reside.'

'Ajita! If you want to know those whose hearts are upright, peaceful, and believing, you can understand their practice through this scene, they have seen the Buddha's assembly. Moreover, the Tathagata fully understands what their hearts believe and love. After the Tathagata's passing, if the sons and daughters of families hear this sutra and do not slander it, but joyfully accept and uphold it, then they will be protected by the Tathagata. The merit obtained by these sons and daughters of families will far surpass those who build stupas and temples, establish monasteries and lecture halls, care for sick monks, and provide medicine and offerings. Why is this so? Because what these sons and daughters of families do is equivalent to building stupas and temples, constructing seven-jeweled temples that reach up to the Brahma heaven, to offer to all relics. These stupas and temples are boundless in circumference, spread throughout the entire earth, hanging with various precious bells, they are the supreme treasures, temples that enshrine relics, offered with flowers, incense, pounded incense, and so on.'

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香，寶蓋幢幡伎樂歌頌，若干種香，天上世間所有珍琦，天華天香及天伎樂，空中雷震暢發洪音，鐘磬大鼓、箜篌樂器、簫成琴瑟、鐃鏡若干，柔軟哀聲歌舞節奏，調合克諧，無數億百千劫供養奉侍，諸度無極皆悉充備。

「佛滅度后其有得聞此經典者，持讀書寫若分別說，福勝無量。修慈愍哀廣普受持，講堂精舍床榻錦繡敷具，令比丘眾頓止其中，園觀華實明月珠寶，經行諸坐飲食供養，病給醫藥一切施安，悉令具足，其床榻腳若干種寶，微妙顯好上至梵天，幡蓋校飾，勸助福故，稍稍轉具而滅除罪，靡不粲麗。五體精進而在閑居，積累功德，無數巨億百千劫中，稱揚其名，一切莊嚴威神巍巍，皆悉彌普。」

於是世尊，而嘆頌曰：

「若起七寶寺，　　上至於梵天， 　華香及伎樂，　　幡蓋悉供養。 　諸床臥之具，　　飲食細供膳， 　病瘦給醫藥，　　寶床若干品， 　入微妙莊嚴，　　上至於梵天， 　普校飾佛土，　　勸助兼備足。 　五事勸閑居，　　咸興變億數， 　一切人所樂，　　微妙施最勝。 　供事悉具足，　　鮮潔華幢幡， 　以此為衣服，　　數數如雷震， 　眾伎柔軟悲，　　以供養舍利。 　香油為然燈，　　分佈圍周匝， 　其有持此經，　　于亂講說法， 　

【現代漢語翻譯】 現代漢語譯本：香，寶蓋、幢幡、伎樂歌頌，各種各樣的香，天上人間所有的珍寶，天上的花、天上的香以及天上的伎樂，空中雷鳴般地發出洪亮的聲音，鐘、磬、大鼓、箜篌等樂器、簫、箏、琴瑟、鐃、鏡等各種樂器，柔和哀婉的歌舞節奏，和諧一致，無數億百千劫都用來供養奉侍，各種度化眾生的方法都完全具備。 『佛陀滅度后，如果有人能夠聽聞這部經典，受持、讀誦、書寫，或者為他人分別解說，其福德勝過無量。修習慈悲憐憫之心，廣泛地受持這部經典，建造講堂、精舍，用錦繡鋪設床榻，讓比丘眾安住其中，園林、觀賞植物、明月、珠寶，經行、禪坐、飲食供養，生病時給予醫藥，一切都提供安穩，使其全部具足。床榻的腳用各種珍寶裝飾，精美顯眼，甚至可以高至梵天，用幡蓋裝飾，勸勉人們行善積福，逐漸地轉變為具足功德，從而消除罪業，沒有不光彩奪目的。五體投地精進修行，在閑靜之處，積累功德，在無數巨億百千劫中，稱揚佛的名號，一切莊嚴威神都巍峨廣大，遍佈一切。』 於是世尊，以偈頌讚嘆道： 『如果有人建造七寶寺廟，高聳入雲，直達梵天，用鮮花、香、伎樂，幡蓋等一切來供養。各種床鋪臥具，精美的飲食供養，生病時給予醫藥，用各種珍貴的床榻，佈置得精美莊嚴，高聳入雲，直達梵天，普遍地裝飾佛土，勸勉人們行善積福，使其圓滿具足。五事勸勉人們在閑靜之處修行，都能變化出無數的功德，一切眾生都喜樂，這種微妙的佈施最為殊勝。供養的事物都具足，鮮艷潔凈的華麗幢幡，用這些作為衣服，聲音如雷鳴般響亮，各種伎樂柔和悲憫，用來供養舍利。用香油點燃燈火，分佈在四周，如果有人受持這部經典，在混亂的地方講說此法，』

【English Translation】 English version: Incense, jeweled canopies, banners, musical performances and songs, various kinds of incense, all the treasures of heaven and earth, heavenly flowers, heavenly incense, and heavenly music, thunderous sounds echoing in the air, bells, chimes, large drums, harps and other instruments, flutes, zithers, lutes, cymbals, mirrors, and various other instruments, soft and mournful songs and dances, harmonious and concordant, countless billions of kalpas spent in offering and service, all means of deliverance fully provided. 'After the Buddha's parinirvana, if there are those who hear this scripture, uphold, read, write, or explain it to others, their merit will be immeasurable. Cultivating compassion and mercy, widely upholding this scripture, building lecture halls and monasteries, laying out beds with brocade, allowing the monks to dwell within, gardens, scenic plants, bright moons, jewels, walking meditation, sitting meditation, food offerings, providing medicine when sick, providing all security, making everything complete. The legs of the beds are adorned with various treasures, exquisite and conspicuous, even reaching up to the Brahma heaven, decorated with banners and canopies, encouraging people to do good and accumulate merit, gradually transforming into complete merit, thereby eliminating sins, nothing is not radiant and beautiful. Prostrating in diligent practice, in quiet places, accumulating merit, in countless billions of kalpas, praising the name of the Buddha, all the majestic power is vast and grand, pervading everything.' Then the World Honored One, praised with verses: 'If one builds a seven-jeweled temple, reaching up to the Brahma heaven, with flowers, incense, music, banners, and canopies, all offered in worship. Various beds and bedding, exquisite food offerings, providing medicine when sick, with various precious beds, arranged exquisitely and solemnly, reaching up to the Brahma heaven, universally adorning the Buddha land, encouraging people to do good and accumulate merit, making it complete and perfect. Five things encourage people to practice in quiet places, all can transform into countless merits, all beings are joyful, this subtle giving is the most supreme. The offerings are all complete, bright and clean, magnificent banners, using these as clothing, the sound is as loud as thunder, various musical performances are soft and compassionate, used to worship the relics. Using fragrant oil to light lamps, distributed all around, if there are those who uphold this scripture, and speak this Dharma in chaotic places,'

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以為具足辯，　　斯若干供養。 　無數億屋室，　　皆以栴檀作， 　講堂三十二，　　極高無有極， 　悉敷諸座具，　　隨所欲飲食， 　如是億百千，　　供珍妙餚饌， 　園觀及經行，　　華布遍其地， 　覆蓋具無量，　　采畫若干像， 　用供養眾僧，　　其持是經法， 　目前辦斯已。　　如來滅度后， 　若讀誦寫經，　　歡喜如信樂， 　其得福無量，　　超余福之上。 　其有人書寫，　　凈潔令安諦， 　當供養經卷，　　華香普芬薰， 　常當然燈火，　　香油為錠鐐， 　所生輒歡喜，　　數上思夷華。 　其人奉經卷，　　供養當如是， 　得福甚眾多，　　其限不可量。 　譬如虛空界，　　其限不可得， 　十方之無量，　　其福比如是。 　何況能復加，　　常施於安隱， 　奉戒行禪思，　　而在燕坐行， 　無瞋不惡口，　　恭敬立思惟。 　比丘尼常當，　　謙恪不自大， 　智慧如明月，　　問智者不恐， 　次第順分別，　　意懷愍得佛。 　假使如是像，　　持殊勝經者， 　其人功德品，　　不可得限量。 　設使人見此，　　如是像法師， 　當持此經卷，　　奉敬加供養。 　假使有人，　　以天華香，　　用天寶蓋， 　而以覆陰。　　當以首頂，　　禮

【現代漢語翻譯】 現代漢語譯本 如果有人認為自己具備充分的辯才，就用這些來供養。 無數億的房屋，都用栴檀（一種香木）建造， 講堂有三十二座，極其高大沒有邊際， 全部鋪設好各種座位，備好各種想要的飲食， 像這樣用億百千的珍貴美味佳餚來供養， 園林景觀和經行之處，鮮花鋪滿地面， 覆蓋的物品無量無邊，繪製著各種各樣的畫像， 用來供養眾僧，那些受持這部經法的人， 在眼前就完成了這些供養。如來（佛的稱號）滅度后， 如果有人讀誦抄寫經文，歡喜如同信奉佛法， 他得到的福報無量無邊，超越其他福報之上。 如果有人書寫經文，保持乾淨整潔，認真仔細， 應當供養經卷，用鮮花香料普遍薰香， 經常點燃燈火，用香油作為燈芯， 所生之處都充滿歡喜，如同思夷華（一種花）一樣美好。 如果有人奉持經卷，供養應當像這樣， 得到的福報非常多，其數量不可估量。 譬如虛空界，其邊際不可測得， 十方世界的無量無邊，其福報也像這樣。 何況還能更加，經常給予安穩， 奉持戒律，修行禪定，在安靜的地方修行， 沒有嗔恨，不說惡語，恭敬地進行思考。 比丘尼（女性出家人）應當經常謙虛謹慎，不自大， 智慧如同明月，向智者請教不畏懼， 按照次第順理分析，心中懷有慈悲，最終得佛。 假設有這樣的人，受持這部殊勝的經典， 這個人的功德品行，是無法估量的。 假設有人見到這樣的，像法師一樣的人， 應當受持這部經卷，奉敬並加以供養。 假設有人，用天上的鮮花香料，用天上的寶蓋， 用來遮蔽陰涼。應當用頭頂，禮拜。

【English Translation】 English version If one thinks they possess sufficient eloquence, they would use these for offerings. Countless billions of houses, all made of sandalwood (a fragrant wood), Thirty-two lecture halls, extremely tall and without limit, All furnished with various seats, and prepared with all desired food and drink, Like this, offering with billions upon thousands of precious and delicious dishes, Gardens and places for walking meditation, with flowers covering the ground, Covered with immeasurable items, and painted with various images, Used to make offerings to the Sangha (Buddhist monastic community), those who uphold this Dharma (Buddhist teachings), These offerings are completed right before their eyes. After the Tathagata (Buddha's title) passes away, If someone recites and copies scriptures, with joy like believing in the Dharma, The merit they obtain is immeasurable, surpassing all other merits. If someone writes scriptures, keeping them clean and neat, and being meticulous, They should make offerings to the scriptures, with flowers and incense spreading fragrance, Always lighting lamps, using fragrant oil as wicks, Wherever they are born, they are filled with joy, like the beauty of the Siyi flower (a type of flower). If someone upholds the scriptures, offerings should be like this, The merit obtained is very great, its limit cannot be measured. It is like the realm of empty space, whose boundaries cannot be found, The immeasurable ten directions, their merit is like this. Moreover, they can further, constantly give peace and security, Uphold precepts, practice meditation, and practice in quiet places, Without anger, without harsh words, respectfully engaging in contemplation. Bhikkhunis (female monastics) should always be humble and cautious, not arrogant, Wisdom like the bright moon, asking the wise without fear, Analyzing in order and with reason, holding compassion in their hearts, and ultimately attaining Buddhahood. Suppose there is such a person, who upholds this supreme scripture, The merit and virtue of this person, cannot be measured. Suppose someone sees such a person, like a Dharma teacher, They should uphold this scripture, and offer respect and make offerings. Suppose someone, uses heavenly flowers and incense, uses heavenly canopies, To provide shade. They should use their heads, to bow in reverence.

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其人足， 　常想念之，　　如來最勝。　　爾時見者， 　作是思惟，　　而當求索，　　樹王之下。 　當覺成佛，　　所在供養，　　為饒利益， 　諸天世間。　　假使住立，　　若處安坐， 　所在經行，　　其德如是。　　臥在床榻， 　若著衣服，　　而常講演，　　斯如來經。 　於時士夫，　　於此經卷，　　興若干種， 　顯諦微妙。　　世尊導師，　　所說至誠， 　以無數珍，　　而供養者。　　如吾所嘆， 　所有土地，　　則為佛身，　　于彼經行。 　佛聖于中，　　如坐座上，　　覺了所在， 　游居之處。」

正法華經勸助品第十七

爾時彌勒大士白佛言：「其有聞是所說經典，得何福祐？」

以偈頌曰：

「大雄若滅度，　　其有聞是經， 　省之即勸助，　　為得何福祐？」

於是世尊告彌勒曰：「如來滅度后其有聞是所說經者，若比丘、比丘尼、清信士、清信女，男子女人、大小眷屬，聞已勸助，于眾會中宣轉為人說，若在屋宅若在露處，若在閑居郡國縣邑，所當作為如所聞經，如所受得住彼力勢為人解說，若為父母宗室嘆詠，聞大士言亦讀代喜，所可聞知展轉相傳，不見法師威容色貌，若轉學者代之勸助，以是因緣所興方便，使五道人有五蓋

【現代漢語翻譯】 現代漢語譯本 那個人，他的腳，常常思念著，如來（Tathagata，佛的稱號）是最殊勝的。那時見到他的人，會這樣思考，應當去尋求，在菩提樹下。他將覺悟成佛，他所在之處都應供養，爲了利益，諸天和世間。假設他站立，或者在某處安坐，或者在某處經行，他的功德就是這樣。躺在床上，或者穿著衣服，而常常講演，這部如來經典。那時，這個人，對於這部經卷，興起若干種，顯明真諦的微妙之處。世尊（Bhagavan，佛的稱號）導師，所說至誠，用無數珍寶，來供養他。正如我所讚歎的，所有土地，都成為佛身，在那裡經行。佛聖（Buddha，覺悟者）在其中，如同坐在座位上，覺悟所在，游居之處。

《正法華經·勸助品第十七》

那時，彌勒（Maitreya，未來佛）大士（Bodhisattva，菩薩）對佛說：『如果有人聽聞這部經典，會得到什麼福報？』

以偈頌說：

『大雄（Mahavira，佛的稱號）如果滅度，如果有人聽聞這部經，理解它並勸人修行，會得到什麼福報？』

於是，世尊告訴彌勒說：『如來滅度后，如果有人聽聞這部經典，無論是比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、清信士（upasaka，在家男居士）、清信女（upasika，在家女居士），男子女人、大小眷屬，聽聞后勸人修行，在眾人集會中宣講，為他人解說，無論是在房屋裡，還是在露天，無論是在閑靜的鄉村還是在城市，都應當按照所聽聞的經典，按照所領悟的道理，盡力為他人解說，如果為父母宗室讚歎，聽聞大士的言論也隨之歡喜，所能聽聞的道理輾轉相傳，即使沒有見到法師的威嚴容貌，如果轉學者代替勸助，因為這樣的因緣所興起的方便，使五道眾生有五蓋（五種障礙）'

【English Translation】 English version That person, his feet, constantly think of, the Tathagata (the thus-gone one, an epithet of the Buddha) is the most excellent. At that time, those who see him will think like this, they should seek, under the Bodhi tree. He will awaken to become a Buddha, wherever he is should be offered to, for the benefit of, gods and the world. Suppose he stands, or sits in a certain place, or walks in a certain place, his merit is like this. Lying on the bed, or wearing clothes, and constantly lecturing, this Tathagata scripture. At that time, this person, regarding this scripture, will raise several kinds of, revealing the subtle points of the truth. The Bhagavan (the blessed one, an epithet of the Buddha) teacher, what he says is sincere, using countless treasures, to offer to him. Just as I have praised, all the land, becomes the body of the Buddha, walking there. The Buddha (the awakened one) is in it, as if sitting on a seat, the place of awakening, the place of dwelling.

Chapter 17, 'Encouragement to Assist' of the Saddharma-pundarika-sutra

At that time, the Bodhisattva (an enlightened being) Maitreya (the future Buddha) said to the Buddha: 'If someone hears this scripture, what blessings will they receive?'

In verse, he said:

'If the Mahavira (the great hero, an epithet of the Buddha) passes away, if someone hears this scripture, understands it and encourages others to practice, what blessings will they receive?'

Then, the Bhagavan told Maitreya: 'After the Tathagata passes away, if someone hears this scripture, whether it is a bhiksu (a Buddhist monk), a bhiksuni (a Buddhist nun), an upasaka (a male lay follower), an upasika (a female lay follower), men and women, large and small families, after hearing it, they encourage others to practice, in the assembly they proclaim it, explain it to others, whether it is in a house, or in the open air, whether it is in a quiet village or in a city, they should act according to the scripture they have heard, according to the principles they have understood, do their best to explain it to others, if they praise it for their parents and relatives, hearing the words of the Bodhisattva, they also rejoice, the principles they can hear are passed on from one to another, even if they have not seen the majestic appearance of the Dharma teacher, if a learner takes their place to encourage others, because of the expedient means arising from this cause, it will cause the beings of the five paths to have the five hindrances (five kinds of obstacles)'

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者通得相見，各以所聞轉相勸化，聽我所說勸助之福，所聞法師經法功德。族姓子女，無所千載四域天下，六趣群生未盡羅網，有色無色，有想無想，不有想不無想，有足無足，兩足四足多足，諸天人民，或有一人慾求功德，隨此眾生所欲樂喜，已所愛重極上微妙供養之具滿閻浮利，為一一人廣大布施，隨其所欲，屋宅金銀、水精琉璃、珊瑚虎魄、車𤦲馬瑙，像馬車牛眾寶合成，無央數歲恣所求索應意備足，供養飲食無所乏少。中自念言：『年朽力弊，心用疲殆，豈可化入如來法律，以佛所詔用誨眾生？』尋如所念，以律檢非導之典教，黎庶一時俱履道跡，往來不還無著得證，諸漏以盡禪定具足，威神巍巍得八解門，一心不亂。于阿逸意云何？彼時士夫所建福施，有能思惟限量者乎？」

彌勒答曰：「甚多不可貲計，乃能安慰無量眾生，供足所乏加復立志，于無著證。」

佛告阿逸：「今故語仁，宣佈四遠。如彼士夫興大布施，供給無數四域群生，立無著證。」

佛言：「其聞是經一句一偈，勸助代喜，福過彼人所佈施上。一句一頌勸助功德，不可稱限，百倍千倍萬倍億倍，巨億萬倍億百千劫，不可計量無以為喻；何況目見於此經典，耳聽代喜德難計會。假使有人慾聞斯經，若入精舍所至到處，若

【現代漢語翻譯】 現代漢語譯本：那些能夠互相遇見的人，各自用自己所聽聞的佛法互相勸勉教化，聽我說勸助他人所獲得的福報，以及聽聞佛法、法師講經的功德。無論男女老少，在千載四方天下，六道眾生尚未脫離羅網，包括有色無色、有想無想、非有想非無想、有足無足、兩足四足多足的眾生，諸天人民，如果其中有一人想要追求功德，就隨順這些眾生所希望的，用他們最喜愛、最珍貴、最微妙的供養之物，充滿整個閻浮提（Jambudvipa，指我們所居住的這個世界），為每一個人都進行廣大的佈施，隨他們所愿，房屋、金銀、水晶、琉璃、珊瑚、琥珀、車渠、瑪瑙，以及用象、馬、車、牛等各種珍寶合成的物品，無數年都讓他們隨意索取，滿足他們的心意，供養飲食也毫無缺乏。之後，這個人心中想：『我已經年老體衰，心力疲憊，難道不能進入如來的佛法，用佛陀的教誨來教導眾生嗎？』隨即按照所想，用戒律來檢視自己的行為，用佛法來引導教化，使百姓一時都走上修行的道路，往來不再輪迴，證得無著（無執著）的境界，所有煩惱都已斷盡，禪定具足，威德神力巍峨，獲得八解脫門，一心不亂。阿逸（Ajita，彌勒菩薩的另一個名字），你認為，那時這個人所建立的福德佈施，有人能夠思量計算嗎？」 彌勒（Maitreya，未來佛）回答說：「非常多，無法計算，足以安慰無量眾生，滿足他們的需求，並使他們立志證得無著的境界。」 佛陀告訴阿逸：「我現在告訴你，要向四方宣揚。就像那個人興起大布施，供給無數四方眾生，使他們證得無著的境界。」 佛陀說：「如果有人聽聞這部經的一句一偈，勸助他人，隨喜讚歎，所獲得的福報超過那個人所做的佈施。一句一頌的勸助功德，無法稱量，是百倍、千倍、萬倍、億倍，乃至巨億萬倍億百千劫都無法計算，無法用任何比喻來形容；更何況是親眼見到這部經典，親耳聽聞並隨喜讚歎，其功德更是難以計算。假設有人想要聽聞這部經，無論是進入精舍（Vihara，佛教寺院）還是到達任何地方，如果

【English Translation】 English version: Those who can meet each other, each using what they have heard of the Dharma to encourage and teach each other, listen to what I say about the blessings of encouraging others, and the merits of hearing the Dharma and Dharma masters expounding the scriptures. Regardless of gender or age, in the four corners of the world for thousands of years, sentient beings in the six realms have not yet escaped the net, including those with form and without form, with thought and without thought, neither with thought nor without thought, with feet and without feet, two-footed, four-footed, and many-footed beings, gods and people, if there is one person among them who desires to seek merit, then according to what these beings desire, using the most beloved, precious, and subtle offerings, filling the entire Jambudvipa (the world we live in), making vast offerings to each and every one, according to their wishes, houses, gold, silver, crystal, lapis lazuli, coral, amber, carnelian, agate, and items made of various treasures such as elephants, horses, carts, and oxen, allowing them to take whatever they want for countless years, fulfilling their desires, and providing food and drink without any lack. Afterwards, this person thinks in their heart: 'I am already old and weak, my mind and strength are exhausted, can I not enter the Tathagata's Dharma, and use the Buddha's teachings to guide sentient beings?' Immediately following this thought, using the precepts to examine their own behavior, and using the Dharma to guide and teach, causing the people to embark on the path of practice at once, going and not returning in the cycle of rebirth, attaining the state of non-attachment (anāsrava), all afflictions are extinguished, meditation is complete, majestic power is awe-inspiring, obtaining the eight gates of liberation, with a single-minded focus. Ajita (another name for Maitreya Bodhisattva), what do you think, can anyone calculate the merit and offerings established by that person at that time? Maitreya (the future Buddha) replied: 'It is extremely vast and immeasurable, enough to comfort countless sentient beings, fulfill their needs, and inspire them to attain the state of non-attachment.' The Buddha told Ajita: 'Now I tell you, you must proclaim this to the four directions. Just like that person who initiated great offerings, providing for countless beings in the four directions, enabling them to attain the state of non-attachment.' The Buddha said: 'If someone hears even a single verse of this scripture, encourages others, and rejoices in their merit, the blessings they obtain surpass the offerings made by that person. The merit of encouraging others with even a single verse is immeasurable, it is a hundredfold, a thousandfold, a millionfold, a billionfold, even a countless billionfold for hundreds of thousands of kalpas, it cannot be calculated, and there is no analogy to describe it; how much more so if one personally sees this scripture, hears it, and rejoices in its merit, the merit is even more immeasurable. Suppose someone wants to hear this scripture, whether they enter a Vihara (Buddhist monastery) or go anywhere, if'

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入縣邑若住若坐，一時得聞此經法者，若再反聞所在專精，現在生處所獲福祐，常得自然無數珍寶，宮殿精舍床榻坐具，像馬車乘安雅無量，說經進止若住若坐，息心天王就擁護之，不遭罪患，釋梵四天翼佐營衛，轉輪聖王近師子座。設族姓子唱言：『有經名《正法華》，真可奉敬宜共聽受。更相請命，若辭泥雨設懈不行。』若得斯須暫聽聞者，則解罪福善惡報應，便得德本當獲總持，與諸菩薩世世相隨，在在所生聰明智慧，億百千世體常香潔，不墮惡趣不與賊害，兵刃共會無有邪心，面色光潤生賢善家，見者歡喜無憎惡者，不盲不聾鼻不偏戾，亦不塞齆不喑不啞，不禿不跛不𤵿不癖，不愚癡不短不長，不柔不剛不白不黑，面不痿黃，身體完具姿顏端正，色如桃花人所愛敬，心性仁賢口言辯慧，疾逮禪定如來法教，欲覲諸佛如願即見世尊正覺，當學此經。」

佛語阿逸：「且觀其德，若有一人，一反聞名勸助代喜，乃獲此福。何況有人，專精聽受供養思惟，而復具足為人說者！」

爾時世尊，而嘆頌曰：

「最後若有，　　值是經卷，　　假使逮得， 　一頌之說，　　聽采其誼，　　心喜勸助， 　其人功德，　　不可限量。　　設令有人， 　獨能施與，　　常給眾生，　　億千垓數， 　如佛向

{ "translations": [ "現代漢語譯本：如果進入城鎮鄉村，無論是居住還是坐著，只要能一時聽到這部經法的，如果再反過來專心致志地聽聞，那麼現在所處的這一生就能獲得福佑，常常自然而然地得到無數珍寶，宮殿精舍、床榻坐具，以及象、馬、車乘等安穩舒適的器具，數量無量。講經說法時，無論是站著還是坐著，息心天王都會前來擁護他，使他不受罪患侵擾，釋提桓因、梵天王和四大天王也會在旁翼護衛，轉輪聖王也會靠近他的獅子座。如果某個族姓子弟宣揚說：『有一部經名叫《正法華》，真正值得尊敬，應該一起聽受。』大家互相勸勉，即使有人推辭說因為下雨或懈怠而不去，如果能得到片刻的聽聞，就能瞭解罪、福、善、惡的報應，便能獲得功德，應當獲得總持，與諸位菩薩生生世世相隨，無論出生在何處都聰明智慧，億百千世身體都常保香潔，不會墮入惡道，不會遭遇賊害，不會與兵刃相會，沒有邪惡的心念，面色光潤，出生在賢善的家庭，見到他的人都歡喜，沒有憎惡他的人，不盲不聾，鼻子不歪斜，也不會鼻塞，不啞不聾，不禿不跛，不駝背不偏癱，不愚癡，不高不矮，不柔弱不剛強，不白不黑，面色不萎黃，身體完整，姿容端正，臉色如桃花般惹人喜愛，心性仁慈賢良，口才辯捷，能迅速達到禪定，領悟如來的教誨，想要覲見諸佛，就能如願見到世尊正覺，應當學習這部經。」 , "佛對阿逸說：『且看這功德，如果有人，僅僅是聽聞經名，就勸助他人，隨喜讚歎，就能獲得這樣的福報。更何況有人，專心致志地聽受、供養、思惟，而且還能為他人宣說呢！』", "這時，世尊以偈頌讚嘆道：", "『最後如果有人，\t能夠值遇這部經卷，\t即使只是得到，\t一頌的說法，\t聽聞並採納其中的意義，\t心中歡喜並勸助他人，\t這個人的功德，\t不可估量。\t假設有人，\t獨自能夠施捨，\t常常供給眾生，\t億千垓數，\t如同佛陀所說。』" ], "english_translations": [ "English version: If, entering a town or village, whether dwelling or sitting, one at any time hears this Dharma teaching, and if, turning back, one listens with focused attention, then in this present life one will obtain blessings, constantly and naturally receiving countless treasures, palaces, exquisite dwellings, beds, seats, and elephants, horses, and carriages, comfortable and immeasurable in number. When expounding the teachings, whether standing or sitting, the King of Tranquility will come to protect him, so that he will not suffer from afflictions. Śakra, Brahmā, and the Four Heavenly Kings will also be there to assist and guard him, and the Cakravartin King will draw near to his lion seat. If a son of a good family proclaims, 『There is a scripture named the 『Saddharma-puṇḍarīka,』 truly worthy of respect, we should all listen and receive it,』 and they encourage each other, even if someone declines, saying it is because of rain or laziness, if one can obtain even a moment of hearing, then one will understand the karmic consequences of sin, merit, good, and evil. One will then obtain merit, and should obtain dhāraṇī, and will be accompanied by all the Bodhisattvas in life after life. Wherever one is born, one will be intelligent and wise. For hundreds of millions of lifetimes, one』s body will always be fragrant and pure. One will not fall into evil realms, will not encounter thieves, will not meet with weapons, and will have no evil thoughts. One』s complexion will be radiant, and one will be born into a virtuous family. Those who see him will be joyful, and no one will hate him. One will not be blind or deaf, one』s nose will not be crooked, nor will one be congested, not mute or deaf, not bald or lame, not hunchbacked or paralyzed, not foolish, not short or tall, not weak or strong, not white or black, one』s face will not be sallow, one』s body will be complete, one』s appearance will be upright, one』s complexion will be like a peach blossom, loved and respected by people, one』s nature will be kind and virtuous, one』s speech will be eloquent, one will quickly attain samādhi, and understand the teachings of the Tathāgata. If one wishes to see all the Buddhas, one will see the World Honored One, the Rightly Enlightened One, as one wishes. One should study this scripture.", "The Buddha said to Ajita, 『Consider this merit. If there is a person who, merely upon hearing the name of this scripture, encourages others and rejoices in it, they will obtain such blessings. How much more so if one listens with focused attention, makes offerings, contemplates, and also expounds it to others!』", "At that time, the World Honored One praised in verse, saying:", "『If in the end there is one,\tWho encounters this scripture,\tEven if one obtains,\tJust one verse of its teaching,\tListens and adopts its meaning,\tRejoices in heart and encourages others,\tThat person』s merit,\tIs immeasurable.\tSuppose there is one,\tWho alone is able to give,\tConstantly providing for beings,\tIn billions of nayutas,\tAs the Buddha has said.』" ] }

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者，　　所現譬喻，　　令無數劫， 　皆得飽滿。　　於時丈夫，　　睹面色變， 　頭白齒落，　　年老朽耄。　　斯群生類， 　將無終沒，　　我欲教化，　　使入道法。 　其人最後，　　以法教喻，　　為分別演， 　無為之地。　　一切五道，　　猶如芭蕉， 　速令逮及，　　于滅度事。　　一切眾庶， 　皆聽受經，　　而從士夫，　　親近咨請， 　制伏其心，　　皆使無漏，　　一時之頃， 　得無著證。　　若聞一偈，　　代是勸助， 　所得功德，　　出彼無量。　　各各所施， 　一一分別，　　一頌之德，　　難計難限。 　倉卒得聞，　　講一頌者，　　莫能限量， 　動無崖底。　　其人得福，　　無數如是， 　何況現在，　　面自啟受。　　假使有人， 　來至眾會，　　一反聞經，　　歡喜踴躍， 　從億百千，　　諸垓劫數，　　是法難值， 　亦難曉了。　　若今有人，　　還及彼土， 　須臾得聞，　　於斯經卷，　　且當聽是， 　所獲果報，　　在在所由，　　無有大病。 　世世所生，　　舌無有患，　　牙齒堅固， 　未曾墮落。　　初不𣧑害，　　除諸危殆， 　及邪反戾，　　父母賢良。　　所立巧便， 　壽命常長，　　未曾生盲，　　目亦不冥。

【現代漢語翻譯】 現代漢語譯本 那人所展現的比喻，能讓無數劫（kalpa，佛教時間單位，指極長的時間）的眾生都得到滿足。當時，那位丈夫看到自己的面色改變，頭髮變白，牙齒脫落，變得年老衰朽。他心想：『這些眾生難道將要永遠沉淪嗎？我想要教化他們，使他們進入正道。』 那人最後用佛法教導他們，為他們分別演說，指出無為（nirvana，佛教術語，指不生不滅的境界）的境地。他告訴他們，一切五道（五道輪迴，指天道、人道、畜生道、餓鬼道、地獄道）都像芭蕉一樣虛幻不實，應當迅速達到滅度（nirvana，佛教術語，指脫離輪迴的境界）。 一切民眾都聽受佛經，並從那位士夫（指修行者）那裡親近請教，制伏自己的內心，使他們都達到無漏（指沒有煩惱的狀態），在很短的時間內，就證得無著（指沒有執著的狀態）。如果有人聽到一句偈語，並代為勸助他人，他所得到的功德，將遠遠超過那些佈施的人。 每個人所施捨的財物，一一加以分別，都比不上一句偈語的功德，這種功德難以計算，難以限量。如果有人倉促之間聽到有人講一句偈語，其功德之大，無法估量，動搖無底。那人所得到的福報，無數如是，更何況現在親自面對佛法，啟受教誨呢？ 假設有人來到法會，僅僅聽聞一次佛經，就歡喜踴躍，從億百千諸垓劫數（指極長的時間）來看，佛法是難以值遇，也難以理解的。如果現在有人，回到他原來的地方，須臾之間能夠聽到這部經卷，那麼應當聽聽他所獲得的果報，他所到之處，都不會有大病。 他世世所生，舌頭不會有疾病，牙齒堅固，不會脫落。他不會受到傷害，能夠免除各種危險和邪惡，父母賢良。他所建立的方便法門，壽命長久，不會生來就是盲人，眼睛也不會昏暗。

【English Translation】 English version The metaphors that person manifested could satisfy countless kalpas (an extremely long period of time in Buddhism). At that time, the husband saw his complexion change, his hair turn white, his teeth fall out, and he became old and decrepit. He thought, 'Will these beings be forever lost? I want to teach them and lead them onto the right path.' That person finally taught them the Dharma, explaining and distinguishing for them the realm of nirvana (a state of non-birth and non-death). He told them that all five paths (the five realms of reincarnation: gods, humans, animals, hungry ghosts, and hell beings) are as illusory as banana trees, and they should quickly attain nirvana (the state of liberation from the cycle of rebirth). All the people listened to the scriptures, and from that man (a practitioner), they approached and asked for guidance, subduing their minds, and enabling them all to reach the state of no outflows (a state without afflictions). In a short time, they attained the realization of non-attachment (a state without clinging). If someone hears a single verse and encourages others, the merit they gain will far exceed those who give material offerings. The material offerings that each person gives, when distinguished one by one, cannot compare to the merit of a single verse. This merit is immeasurable and limitless. If someone hastily hears someone speak a single verse, the merit is so great that it cannot be fathomed, and it is as deep as an abyss. The blessings that person receives are countless, and how much more so for those who now personally face the Dharma and receive teachings? Suppose someone comes to the assembly and, just by hearing the scriptures once, rejoices and leaps for joy. From the perspective of billions of kalpas, the Dharma is difficult to encounter and difficult to understand. If someone now returns to their original place and, in a short time, can hear this scripture, then they should listen to the karmic rewards they will receive. Wherever they go, they will not have major illnesses. In all their lives, their tongues will not have diseases, their teeth will be strong and will not fall out. They will not be harmed, and they will be free from all dangers and evils. Their parents will be virtuous. The skillful means they establish will lead to long lives. They will not be born blind, and their eyes will not be dim.

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鼻耳姝好，　　無有缺減，　　唇口雅妙， 　面常鮮潔。　　常為眾人，　　所見愛敬， 　口氣芬馥，　　無有臭穢。　　形體常香， 　如青蓮華，　　其薰流佈，　　無所不周。 　若居堂室，　　行至精舍，　　所到之處， 　有聽斯經。　　須臾之間，　　還知聞者， 　熙怡喜踴，　　在邊啟受。　　其人儀體， 　獲致安隱，　　殊妙車馬，　　則用躬迎。 　若復乘于，　　賢善象車，　　所在游得， 　若干種寶。　　常復獲逮，　　上妙瓔珞， 　數百千人，　　悉共發意。　　住造其所， 　所說法果，　　則為講斯，　　清凈教誨。 　清凈法故，　　所建鮮明，　　得為天帝， 　梵天床座。　　速疾逮致，　　轉輪聖王， 　長處眾會，　　敷演經誼。」◎

正法華經嘆法師品第十八

爾時世尊，告常應時菩薩大士：「若族姓子、族姓女，受是經典持讀書寫，當得十眼功德之本八百名稱，千二百耳根，千二百鼻根，千二百舌根，千二百身行，千二百意凈，是為無數百千品德，則能嚴凈六根功祚。彼人若令眼根清凈，而以肉眼睹諸所有，滿三千大千世界諸味石蜜叢樹，下至無可大地獄中，上至三十三天，一切普見悉能攝取，故曰肉眼。若有眾庶生其中者，皆悉見之，咸曉

【現代漢語翻譯】 現代漢語譯本 鼻子和耳朵端正美好，沒有殘缺，嘴唇和口齒優雅美妙，面容常常清新潔凈。 常常被眾人所見而愛戴敬重，口中氣息芬芳，沒有臭穢之氣。形體常常散發香氣，如同青蓮花一般，其香氣流佈，無處不周。 如果居住在廳堂，或者前往精舍，所到之處，有聽聞這部經典的人，在很短的時間內，就會知道聽聞者，歡喜踴躍，在旁邊恭敬地接受教誨。 那個人儀態端莊，獲得安穩，用殊勝美妙的車馬，親自迎接。 如果乘坐賢善的象車，在各地遊歷，可以獲得各種珍寶。常常還能獲得上等的瓔珞，數百千人，都一起發願。住在他們所建造的地方，所宣說的法果，就為他們講說清凈的教誨。 因為清凈的佛法，所建立的鮮明，可以成為天帝（Deva-Indra）和梵天（Brahma）的床座。迅速獲得轉輪聖王（Chakravartin）的地位，長久地處於大眾集會之中，敷演經義。 《正法華經·嘆法師品第十八》 那時，世尊告訴常應時菩薩大士：『如果善男子、善女人，接受這部經典，受持、讀誦、書寫，將獲得十眼功德的根本，八百種名稱，一千二百種耳根，一千二百種鼻根，一千二百種舌根，一千二百種身行，一千二百種意凈，這是無數百千種品德，能夠莊嚴清凈六根的功德。』 『那個人如果使眼根清凈，用肉眼觀看一切，充滿三千大千世界各種美味的石蜜叢樹，下至無可大地獄（Avici hell），上至三十三天（Trayastrimsa heaven），一切都能普遍看見，全部都能攝取，所以稱為肉眼。如果有眾生生活在其中，都能看見他們，都明白他們的想法。』

【English Translation】 English version The nose and ears are well-formed and beautiful, without any defects; the lips and mouth are elegant and exquisite; the face is always fresh and clean. They are often seen and loved and respected by the crowd; the breath from their mouth is fragrant, without any foul odor. Their body always emits a fragrance, like a blue lotus flower, its fragrance spreading everywhere. If they reside in a hall or go to a monastery, wherever they go, those who hear this scripture will, in a short time, know that the listeners are joyful and elated, and respectfully receive the teachings by their side. That person's demeanor is dignified, they attain peace and stability, and they personally welcome others with magnificent and wonderful carriages. If they ride on a virtuous elephant carriage and travel to various places, they can obtain various treasures. They can also often obtain superior necklaces, and hundreds and thousands of people will all make vows together. Residing in the places they have built, the fruits of the Dharma they proclaim, they will teach them the pure teachings. Because of the pure Dharma, what is established is clear and bright, and they can become the seats of Deva-Indra and Brahma. They quickly attain the position of a Chakravartin, and for a long time, they are in the midst of assemblies, expounding the meaning of the scriptures. The Eighteenth Chapter, 'Praising the Dharma Masters,' of the Sutra of the Correct Dharma Flower At that time, the World Honored One told the Bodhisattva Mahasattva Changying Shi: 'If a son or daughter of a good family accepts this scripture, upholds, reads, and writes it, they will obtain the root of the merit of the ten eyes, eight hundred names, twelve hundred ear roots, twelve hundred nose roots, twelve hundred tongue roots, twelve hundred body actions, and twelve hundred pure minds. These are countless hundreds and thousands of virtues, which can adorn and purify the merits of the six senses.' 'If that person purifies their eye root, and with their physical eye sees everything, the sweet honey trees filling the three thousand great thousand worlds, down to the Avici hell, and up to the Trayastrimsa heaven, they can see everything universally, and they can all take it in. Therefore, it is called the physical eye. If there are sentient beings living in them, they can see them all, and they understand their thoughts.'

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了知罪福所趣。」

於時世尊而嘆頌曰：

「其執此經卷，　　勇猛處眾會， 　所說不怯弱，　　旦聽斯名德。 　八百諸名稱，　　清凈目明朗， 　若已離諸垢，　　其目所覺普。 　彼則以肉眼，　　而從父母生， 　睹諸佛世界，　　普見超神仙。 　諸山須彌山，　　又睹于鐵圍， 　並諸陵丘阜，　　而復察大海。 　默正住一處，　　普瞻靡不達， 　下至無可獄，　　肉眼為若此。 　尚未獲天眼，　　亦不曉了知， 　肉眼之境界，　　根且覺輕便。」

佛復告常應時菩薩：「若族姓子、族姓女，說是經典，若為異類聲聞乘說者，則便逮得千二百耳名稱，聞三千大千世界周匝，下至無可大地獄，上至三十三天，超外神仙。所謂聞者，象聲馬聲牛聲、伎樂聲車聲、啼哭聲愁嘆聲、鼓聲鐘聲、歌聲舞聲戲笑聲、男聲女聲、幼僮聲僮女聲，風聲奇妙聲，正法聲非法聲，樂聲苦聲、力聲志性聲、柔聲粗聲，天聲龍聲，鬼神、揵沓和、阿須倫、迦留羅、真陀羅、摩休勒聲，火聲、水聲、地中聲，比丘聲、聲聞聲、菩薩聲、如來聲，三千大千世界所有音聲，內外通徹一切清凈，以肉耳根，悉聞眾生所說聲，尚未得天耳而悉普聞，曉了萌類諸聲，亦不思惟觀察，黎庶本末所由。又耳悉聞，亦不求

【現代漢語翻譯】 『瞭解善惡行為的去向。』

這時，世尊以偈頌讚嘆道：

『那些執持這部經卷的人，在眾人集會中勇猛無畏， 所說之法不怯懦退縮，早晨聽聞此等名德。 他們擁有八百種名稱，清凈的眼睛明亮， 如果已經遠離各種污垢，他們的眼睛所覺知的一切普遍。 他們以肉眼，從父母所生， 就能看到諸佛的世界，普遍見到超越神仙的境界。 他們能看到諸山，須彌山（佛教宇宙觀中的中心山）， 也能看到鐵圍山（環繞世界的山脈）， 以及各種丘陵和山阜，還能觀察大海。 他們默默地安住在一處，普遍觀察無所不達， 下至無可地獄（最底層的地獄），肉眼就能達到如此境界。 雖然尚未獲得天眼，也不完全瞭解， 肉眼的境界，但根基已經感覺輕便敏捷。』

佛陀又告訴常應時菩薩：『如果善男子、善女人，宣說這部經典，或者為異類聲聞乘（小乘佛教）的人宣說，那麼他們就能獲得一千二百種耳朵的名稱，聽到三千大千世界周匝的聲音，下至無可大地獄，上至三十三天（欲界天頂），超越外道神仙。 所謂聽到的聲音包括：象的叫聲、馬的叫聲、牛的叫聲、樂器的聲音、車的聲音、啼哭的聲音、愁嘆的聲音、鼓的聲音、鐘的聲音、歌唱的聲音、舞蹈的聲音、嬉笑的聲音、男人的聲音、女人的聲音、幼童的聲音、少女的聲音，風的聲音、奇妙的聲音、正法（佛法）的聲音、非法（非佛法）的聲音、快樂的聲音、痛苦的聲音、力量的聲音、志向的聲音、柔和的聲音、粗糙的聲音，天上的聲音、龍的聲音，鬼神、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）的聲音，火的聲音、水的聲音、地中的聲音，比丘的聲音、聲聞的聲音、菩薩的聲音、如來的聲音，三千大千世界所有內外一切清凈的聲音，以肉耳根，都能聽到眾生所說的聲音，雖然尚未得到天耳，卻能普遍聽到，瞭解各種聲音的萌芽，也不需要思惟觀察，民眾的本末由來。而且耳朵都能聽到，也不求

【English Translation】 'Knowing the destinations of meritorious and demeritorious actions.'

Then, the World Honored One praised in verse:

'Those who uphold this scripture, courageous in assemblies, Their teachings are not timid or weak, they hear of such virtues in the morning. They possess eight hundred names, with pure and bright eyes, If they have already departed from all defilements, their eyes perceive everything universally. With their physical eyes, born from their parents, They can see the worlds of all Buddhas, universally seeing beyond the realms of gods. They can see all mountains, Mount Sumeru (the central mountain in Buddhist cosmology), And also see the Iron Mountain Range (mountains surrounding the world), As well as various hills and mounds, and they can observe the great ocean. They silently abide in one place, universally observing without exception, Down to the Avici Hell (the lowest hell), their physical eyes can reach such a realm. Although they have not yet attained the divine eye, nor fully understand, The realm of the physical eye, their faculties already feel light and agile.'

The Buddha then told Bodhisattva Chang Ying Shi: 'If a son or daughter of a good family proclaims this scripture, or proclaims it to those of the Hearer Vehicle (Hinayana Buddhism), then they will attain one thousand two hundred names of the ear, hearing the sounds throughout the three thousand great thousand worlds, down to the Avici Great Hell, up to the Thirty-three Heavens (the top of the desire realm), surpassing external gods. The sounds they hear include: the sounds of elephants, the sounds of horses, the sounds of cows, the sounds of musical instruments, the sounds of carts, the sounds of weeping, the sounds of lamenting, the sounds of drums, the sounds of bells, the sounds of singing, the sounds of dancing, the sounds of laughter, the sounds of men, the sounds of women, the sounds of young boys, the sounds of young girls, the sounds of wind, wondrous sounds, the sounds of the Dharma (Buddhist teachings), the sounds of non-Dharma, the sounds of joy, the sounds of suffering, the sounds of strength, the sounds of aspiration, gentle sounds, harsh sounds, the sounds of heavens, the sounds of dragons, the sounds of ghosts and spirits, Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), the sounds of fire, the sounds of water, the sounds from the earth, the sounds of monks, the sounds of Hearers, the sounds of Bodhisattvas, the sounds of Tathagatas, all the sounds within and without the three thousand great thousand worlds, all pure, with their physical ears, they can hear the sounds spoken by all beings, although they have not yet attained the divine ear, they can universally hear, understand the origins of all sounds, and do not need to contemplate or observe the origins of the people. Moreover, their ears can hear everything, and they do not seek

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索一切音聲，又而順聞巍巍如是。常應時菩薩大士未得天耳，而耳所聽乃如斯也。」

佛說此已欲重解誼，從后頌曰：

「鮮潔總攝，　　若干品類，　　清凈之耳， 　千有二百。　　於是世界，　　以是聽省， 　聞其音聲，　　無有遺余。　　有六情者， 　則而聽聞，　　車牛諸乘，　　像馬音聲， 　拍手擊鼓，　　悲好音聲，　　鐃鈸梢拂， 　亦復如是。　　伎樂柔和，　　其音殊好， 　雖在於彼，　　無所染著。　　聞無數人， 　諸可講說，　　彼人等倫，　　所喜分別。 　皆聞諸天，　　天耳所聽，　　常而降伏， 　甘美柔和。　　男子女人，　　諸啼哭聲， 　童男童女，　　所可作為，　　哀鸞之音， 　及赤嘴鴉，　　鵁鶄鴛鴦，　　及與鸚鵡， 　其有棲持，　　于山林者，　　悉得聽聞， 　斯類音聲。　　地獄之中，　　勤苦毒痛， 　悲哀嚾呼，　　所酷苦響，　　思想飯食， 　所至求索，　　興作發起，　　所出音聲。 　諸阿須倫，　　居在於海，　　諸響暢逸， 　而各各異。　　於時法師，　　停住於此， 　有語言者，　　尋則普聞。　　畜生餓鬼， 　勞飢渴聲，　　各各講說，　　或鳴或吼。 　彼時法師，　　默如立斯，　　則得聽聞， 　若

【現代漢語翻譯】 現代漢語譯本 『追尋一切聲音，又能順著聽到如此巍峨的聲音。』常常有菩薩大士沒有得到天耳通（能聽到一切聲音的神通），但他們耳朵所聽到的聲音卻像這樣。」

佛說完這些后，爲了再次解釋含義，接著用偈頌說道：

『清凈無垢，總攝一切，各種品類，清凈的耳朵， 一千二百種。在這個世界，用它來聽聞省察， 聽到各種聲音，沒有遺漏。有六根（眼、耳、鼻、舌、身、意）的人， 就能聽到，車、牛等各種交通工具，像、馬的聲音， 拍手、擊鼓，悲傷或歡快的聲音，鐃、鈸、拂塵的聲音， 也是如此。各種樂器演奏的柔和美妙的音樂， 雖然身處其中，卻不會被其所染著。聽到無數人， 所講說的各種內容，那些人所喜愛的各種分別。 都能聽到諸天（天神）的聲音，天耳所聽到的， 常常是降伏煩惱，甘美柔和的聲音。男子、女人， 各種啼哭的聲音，男孩、女孩，所做的各種事情， 哀鳴的鸞鳥的聲音，以及紅嘴烏鴉的聲音， 鷦鷯、鴛鴦，以及鸚鵡的聲音， 那些棲息在山林中的鳥類，都能聽到， 這些種類的聲音。地獄之中，勤苦受刑的痛苦， 悲哀的呼喊，所遭受的酷刑的響聲， 想著食物，所去尋求的，興起和發出的， 各種聲音。諸阿修羅（一種神道生物），居住在海中， 各種響聲暢快飄逸，而又各不相同。 這時，法師，停住在這裡， 有說話的人，立刻就能普遍聽到。畜生、餓鬼， 勞累、飢渴的聲音，各自講說，或鳴叫或吼叫。 那時，法師，默然站立，就能聽到， 如果

【English Translation】 English version 'Seeking all sounds, and also being able to hear such majestic sounds accordingly.' Often, Bodhisattva-Mahasattvas (great enlightened beings) have not attained the divine ear (the supernatural power to hear all sounds), yet what their ears hear is like this.」

After the Buddha spoke these words, wishing to further explain the meaning, he then spoke in verses:

'Pure and immaculate, encompassing all, various categories, pure ears, One thousand two hundred kinds. In this world, using them to hear and discern, Hearing all kinds of sounds, without any omissions. Those with six senses (eyes, ears, nose, tongue, body, mind), Can hear, the sounds of carts, oxen, and other vehicles, the sounds of elephants and horses, Clapping hands, beating drums, sounds of sorrow or joy, sounds of cymbals, bells, and whisks, It is also like this. The soft and beautiful music played by various instruments, Although being in their midst, one is not attached to them. Hearing countless people, Speaking various contents, the various distinctions that those people like. All can hear the sounds of the Devas (gods), what the divine ear hears, Is always subduing afflictions, sweet and gentle sounds. Men and women, Various crying sounds, boys and girls, the various things they do, The sounds of mournful luan birds, and the sounds of red-beaked crows, The sounds of wrens, mandarin ducks, and parrots, Those birds that dwell in the mountains and forests, all can be heard, These kinds of sounds. In hell, the suffering of hard labor and torture, The cries of sorrow, the sounds of the cruel punishments endured, Thinking of food, what is sought, what arises and is emitted, Various sounds. The Asuras (a type of demigod), dwelling in the sea, Various sounds are free and unrestrained, yet each is different. At this time, the Dharma teacher, standing still here, If there are people speaking, they can immediately be heard everywhere. Animals and hungry ghosts, The sounds of labor, hunger, and thirst, each speaking, or chirping or roaring. At that time, the Dharma teacher, standing silently, can hear, If

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干音聲。　　其梵天上，　　所居諸天， 　光音天上，　　善究竟天，　　及余奇特， 　各各異聲，　　法師普得，　　悉聞此響。 　在安住世，　　而出舍家，　　諸比丘眾， 　諷誦所行，　　分別現說，　　他人志性， 　法師悉聞，　　是等說經。　　諸菩薩眾， 　處斯境界，　　所可諷誦，　　為他人說， 　可集結誼，　　以為經典，　　悉得普聞， 　若干種音。　　其佛世尊，　　為人御法， 　而為眾生，　　說無數經，　　獨在樹下， 　悉得聽聞。　　因其菩薩，　　能持此經， 　一切三千，　　是佛國土，　　無數眾生， 　音聲暢逸，　　若在室中，　　或復處外， 　所言粗細，　　悉普聆摻。　　悉聞一切， 　群萌音響，　　于諸音聲，　　亦無所著。 　處處悉知，　　他人表裡，　　其耳清凈， 　聰徹如是。　　斯人常未，　　得天耳光， 　適睹因緣，　　尋能即聽。　　於時法師， 　功德如是，　　學斯經卷，　　名稱若茲。」

佛復告常應時菩薩：「若族姓子、族姓女，有持是經卷分別說者，若復諷讀書著竹帛，得八百功德諸根堅固鼻根清凈，以是鼻根，三千大千世界所有諸香，皆得普聞。柔軟香須曼香生香，傅飾須香思夷華香，青蓮紅蓮黃蓮白蓮

【現代漢語翻譯】 現代漢語譯本 各種聲音。在梵天（Brahmaloka）之上，居住的諸天，光音天（Abhasvara）之上，善究竟天（Subhakrtsna），以及其他奇特的天界，各自發出不同的聲音，法師都能普遍聽到這些響聲。 在安住世間，而出家修行的比丘眾，諷誦所修行的內容，分別闡述，以及他人的心志和性情，法師都能聽到他們所說的經文。諸菩薩眾，處於這種境界，所能諷誦的，為他人宣說的，可以集結成經典的，都能普遍聽到，各種不同的聲音。 佛世尊，作為眾生的引導者，為眾生宣說無數的經典，即使獨自在樹下，也能聽到。因為菩薩能夠受持這部經，整個三千大千世界，這個佛的國土，無數眾生的聲音，無論是清晰還是含糊，無論是在室內還是室外，所說的話，無論是粗還是細，都能普遍聽到。 能夠聽到一切眾生的聲音，對於這些聲音，也沒有任何執著。能夠處處知曉，他人內心的想法，他的耳朵清凈，聰慧通徹就是這樣。這個人常常沒有得到天耳通，一旦遇到因緣，就能立刻聽到。當時的法師，功德就是這樣，學習這部經卷，名聲就是這樣。 佛陀又告訴常應時菩薩：『如果善男子、善女人，有人受持這部經卷並分別解說，或者諷誦、讀誦、書寫在竹帛上，就能獲得八百種功德，諸根堅固，鼻根清凈，憑藉這清凈的鼻根，三千大千世界所有各種香氣，都能普遍聞到。無論是柔軟的香、須曼香、生香、傅飾須香、思夷華香，還是青蓮花、紅蓮花、黃蓮花、白蓮花的香氣。』

【English Translation】 English version Various sounds. In the Brahmaloka, the heavens where the gods reside, in the Abhasvara heaven, in the Subhakrtsna heaven, and in other extraordinary heavens, each emits different sounds, and the Dharma masters can universally hear these sounds. The monastic community of Bhikkhus, who dwell in the world and have left their homes, recite what they practice, explain separately, and the intentions and nature of others, the Dharma masters can hear the scriptures they speak. The Bodhisattvas, in this state, what they can recite, what they proclaim to others, what can be compiled into scriptures, they can universally hear, all kinds of different sounds. The World Honored One, as the guide of beings, proclaims countless scriptures for beings, even when alone under a tree, one can hear. Because the Bodhisattva can uphold this scripture, the entire three thousand great thousand worlds, this Buddha's land, the voices of countless beings, whether clear or vague, whether indoors or outdoors, what is said, whether coarse or fine, can be universally heard. One can hear the sounds of all beings, and has no attachment to these sounds. One can know everywhere, the thoughts in the hearts of others, his ears are pure, and his wisdom is clear like this. This person has not always attained the divine ear, but once the conditions are met, he can immediately hear. The Dharma master at that time, his merits are like this, learning this scripture, his reputation is like this. The Buddha then told Bodhisattva Changyingshi: 'If a good man or good woman upholds this scripture and explains it separately, or recites, reads, and writes it on bamboo or silk, they will obtain eight hundred merits, their senses will be firm, their nose will be pure, and with this pure nose, they will be able to universally smell all kinds of fragrances in the three thousand great thousand worlds. Whether it is soft fragrance, Sumana fragrance, raw fragrance, Fu Shi Xu fragrance, Si Yi Hua fragrance, or the fragrance of blue lotus, red lotus, yellow lotus, and white lotus.'

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，若干樹木果實薰陸香，蘇合香華香，栴檀香木榓香，青木榓香種種眾香，百千殊品處處生者，諸質樸香人所嗅香，男子女人童男童女香，皆自聞，御己身之香，像馬六畜飛𤢌走狩香，諸樹木香，諸樹木間含血品類香，諸妖魅香，至誠香天上香，比陀美香，晝度樹香，意香大意香，柔軟香，諸天香天宮香，帝釋身香，知所生處，于講堂上鼓樂絃歌，所當修設諸大法則，為忉利天諸天說法，從地踴出自然生者，歌戲利誼天玉女香，童男童女香，以是因緣，假生梵天諸天子等，諸大天人大梵身香，其香各各從身流出諸天雜香無數百千，其名各異。聲聞、緣覺、菩薩大士、如來游居所開化香，其法師者於此間住，所去殊遠不到其前，亦不近邊不往就嗅，悉聞彼香不愛不求，亦不思念亦不乍香，而嗅知氣以一心住，在於眾會，悉分別說如是諸香，心亦不著無所慕求。」

於是世尊，而嘆頌曰：

「其人鼻根，　　清凈如是，　　若干種香， 　所聞甚多。　　於是世界，　　一切所有， 　諸所可生，　　香香甚好。　　又有諸形， 　華殖之香，　　栴檀諸香，　　種種異品。 　其諸香實，　　各各異類，　　微妙好薰， 　眾木榓香，　　男子女人，　　童子女類， 　其心頓處，　　各各異品。　　人間所生

【現代漢語翻譯】 現代漢語譯本：還有各種樹木的果實，如薰陸香（一種香料），蘇合香（一種香料）的花香，栴檀香木（檀香木）和榓香（一種香料），青木榓香等各種香，成百上千種不同的香氣，在各處生長。那些質樸的香氣，人們所聞到的香氣，男子、女人、男孩、女孩身上的香氣，都能自己聞到。自己身上散發的香氣，大象、馬等六畜以及飛禽走獸的香氣，各種樹木的香氣，樹木間含有血的生物的香氣，各種妖魅的香氣，至誠的香氣，天上的香氣，比陀美香（一種香料），晝度樹（一種樹）的香氣，意香（心意之香），大意香（深層心意之香），柔軟的香氣，諸天的香氣，天宮的香氣，帝釋（佛教護法神）身上的香氣，都知道它們產生的處所。在講堂上，鼓樂齊鳴，絃歌悠揚，應當設定各種大法則，為忉利天（佛教欲界六天之一）的諸天說法。從地涌出自然生長的，歌舞嬉戲的利誼天（一種天界）玉女的香氣，男孩女孩的香氣。因為這些因緣，假借而生的梵天（佛教色界天之一）諸天子等，諸大天人、大梵（梵天之主）身上的香氣，這些香氣各自從身上流出，諸天各種各樣的香氣，數不勝數，它們的名稱各不相同。聲聞（聽聞佛法而悟道者）、緣覺（不依佛陀教導而自行悟道者）、菩薩大士（發願救度眾生的覺悟者）、如來（佛陀）遊歷居住所散發的開化之香。那些法師住在這裡，所去的地方雖然遙遠，但不到他們面前，也不靠近去聞，都能聞到那些香氣，不愛不求，也不思念，也不刻意去聞，而是以一心安住的狀態，聞知香氣。在眾會之中，都能分別說出這些香氣，心中也不執著，無所貪求。 於是世尊，用偈頌讚嘆道： 『這個人鼻根，如此清凈，能聞到各種各樣的香氣，非常之多。在這個世界，一切所有，凡是能夠產生的，香氣都非常美好。還有各種形狀，花草樹木的香氣，栴檀等各種香氣，各種不同的種類。那些香的果實，各自不同的類別，微妙美好的薰香，各種樹木的榓香，男子、女人、男孩、女孩身上的香氣，他們的心念所處，各自不同的品類。人間所產生的香氣，'

【English Translation】 English version: Furthermore, there are various tree fruits, such as frankincense (a type of fragrance), the floral fragrance of styrax (a type of fragrance), sandalwood (sandalwood) and mace (a type of spice), green mace, and various other fragrances, hundreds and thousands of different kinds, growing in various places. Those simple fragrances, the fragrances that people smell, the fragrances of men, women, boys, and girls, can all be smelled by oneself. The fragrance emanating from one's own body, the fragrances of elephants, horses, and other six domestic animals, as well as birds and beasts, the fragrances of various trees, the fragrances of creatures containing blood among the trees, the fragrances of various demons, the sincere fragrances, the fragrances of the heavens, the fragrance of Pitame (a type of fragrance), the fragrance of the Day-Measure Tree (a type of tree), the fragrance of intention, the fragrance of deep intention, the soft fragrance, the fragrances of the heavens, the fragrances of the heavenly palaces, the fragrance of Sakra (a Buddhist guardian deity), all know the places where they originate. In the lecture hall, with the sounds of drums and music, and the melodies of strings, various great laws should be established, and the Dharma should be preached to the gods of Trayastrimsa Heaven (one of the six heavens in the desire realm of Buddhism). The fragrances of the celestial maidens of the Liyi Heaven (a type of heaven), who emerge from the earth naturally and engage in singing and dancing, the fragrances of boys and girls. Because of these causes and conditions, the sons of Brahma Heaven (one of the heavens in the form realm of Buddhism), and other great gods and the fragrance of the Great Brahma (the lord of Brahma), these fragrances flow out from their bodies, the various fragrances of the heavens, countless in number, and their names are all different. The fragrances of enlightenment emitted by Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without relying on the Buddha's teachings), Bodhisattva Mahasattvas (enlightened beings who vow to save all sentient beings), and Tathagatas (Buddhas) who travel and reside. Those Dharma masters who live here, although the places they go to are far away, without going before them or getting close to smell, can still smell those fragrances, without love or seeking, without thinking or intentionally smelling, but with a focused mind, they perceive the fragrances. In the assembly, they can all distinguish and describe these fragrances, without attachment in their hearts, and without any craving. Then the World Honored One, praised in verse, saying: 'This person's nose, is so pure, that they can smell all kinds of fragrances, very many. In this world, everything that can arise, the fragrances are all very beautiful. There are also various shapes, the fragrances of flowers and trees, the various fragrances of sandalwood, and various different kinds. The fruits of those fragrances, each of different categories, subtle and beautiful aromas, the mace of various trees, the fragrances of men, women, boys, and girls, the places where their minds are, each of different kinds. The fragrances that arise in the human world,'

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， 　諸香參差，　　在在茲殖，　　青蒼雜沓。 　又知大國，　　轉輪聖王，　　所據柔仁， 　自由力強。　　于彼所有，　　難縷字名， 　眾眾異香，　　皆分別之。　　財物珍寶， 　若干甚多，　　藏去著之，　　於何所地， 　有玉女寶，　　及餘珍異，　　時彼菩薩， 　悉曉了香。　　是等體著，　　所有瓔珞， 　珠環莊嚴，　　衣被端正，　　或時在座， 　若復床臥，　　以香涂身，　　菩薩悉知。 　歌戲娛樂，　　一切神足，　　明哲智者， 　鼻力悉聞。　　若有奉持，　　此經善訓， 　以快妙香，　　及麻油香，　　若干種類， 　及華實香，　　所在安住，　　又嗅悉知。 　其于某處，　　有此眾香，　　悉能分別， 　若干種香。　　而於山巖，　　中間所有， 　無央數種，　　栴檀華香。　　又復人民， 　諸所有香，　　居止於彼，　　一切了知。 　若轉輪王，　　所可愛喜，　　或有潛處， 　在於海中。　　若於地內，　　所生蟲蛾， 　明者皆練，　　此輩眾香。　　知阿須倫， 　妃后子女，　　並及臣民，　　皆分別識。 　阿須倫王，　　歌舞戲笑，　　其鼻悉嗅， 　如是果報。　　若於曠野，　　四繳道中， 　多有師子，　　虎狼龍象，　　

【現代漢語翻譯】 現代漢語譯本 各種香氣交錯，在各處生長，青色和蒼色交雜。 又知道大國，轉輪聖王（擁有統治世界的理想君主）所統治的地方，以柔和仁慈為本，自由而力量強大。 對於他們所擁有的，難以用文字描述的各種奇異香氣，都能一一分辨。 財物珍寶，數量眾多，藏在哪裡，放在哪裡，在什麼地方，有玉女寶（象徵純潔和美麗的女性寶物），以及其他珍奇之物，那時菩薩（覺悟的修行者）都能完全知曉香氣。 這些身體所佩戴的，各種瓔珞（用珠玉穿成的裝飾品），珠環等裝飾品，衣著端正，或者在座位上，或者在床上休息，用香涂身，菩薩都能知曉。 歌舞嬉戲娛樂，一切神通，明智的智者，用鼻子都能聞到。 如果有人奉持，這部經的教誨，用美好的香，以及麻油的香，各種各樣的香，以及花和果實的香，無論在哪裡安住，都能嗅到並知曉。 在某個地方，有這些各種香氣，都能分辨，各種不同的香氣。 在山巖中間，有無數種，栴檀（一種珍貴的香木）花香。 還有人民，所有各種香氣，居住在那裡，一切都能知曉。 如果是轉輪王（擁有統治世界的理想君主）所喜愛的東西，或者隱藏在，海中。 或者在地底下，所生的蟲蛾，明智的人都能辨別，這些各種香氣。 知道阿須倫（一種神道生物）的妃子、子女，以及臣民，都能分別識別。 阿須倫王（阿須倫的首領）歌舞嬉笑，他們的鼻子都能聞到，這就是果報。 如果在曠野，四通八達的道路中，有很多獅子，老虎，狼，龍，像，

【English Translation】 English version Various fragrances intermingle, growing in every place, with blue and green colors mixed. Also knowing that in a great kingdom, ruled by a Chakravartin (ideal universal ruler), where gentleness and benevolence prevail, freedom and power are strong. Regarding all that they possess, the various extraordinary fragrances that are difficult to describe in words, they can distinguish them one by one. Wealth and treasures, in great quantities, where they are hidden, where they are placed, in what location, where there are jade maiden treasures (symbolizing pure and beautiful female treasures), and other rare and unusual things, at that time the Bodhisattva (an enlightened practitioner) can fully know the fragrances. These adornments worn on the body, various necklaces (ornaments made of strung pearls and jade), pearl rings, and other decorations, with proper attire, whether sitting on a seat or resting in bed, with fragrant oils applied to the body, the Bodhisattva can know. Singing, dancing, playing, and all supernatural powers, the wise and intelligent ones, can smell with their noses. If someone upholds and practices the teachings of this sutra, with beautiful fragrances, and the fragrance of sesame oil, all kinds of fragrances, and the fragrances of flowers and fruits, wherever they reside, they can smell and know. In a certain place, where there are these various fragrances, they can distinguish, all kinds of different fragrances. In the middle of the mountains and rocks, there are countless kinds of sandalwood (a precious fragrant wood) flower fragrances. And also the people, all kinds of fragrances, residing there, everything can be known. If it is something that a Chakravartin (ideal universal ruler) loves, or if it is hidden in the sea. Or under the ground, the insects and moths that are born, the wise can discern, these various fragrances. Knowing the consorts, children, and subjects of the Asuras (a type of divine being), they can distinguish them all. The Asura King (leader of the Asuras) singing, dancing, and laughing, their noses can smell, this is the result of their actions. If in the wilderness, in the crossroads, there are many lions, tigers, wolves, dragons, and elephants,

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水牛眷屬， 　諸所種類，　　特牛牸牛，　　悉能知之。 　若有女人，　　隨其喜樂，　　假使童子， 　及童女眾，　　若有懷軀，　　身體疲極， 　以香分別，　　腹中男女。　　復自識知， 　身所從來，　　又亦曉了，　　誼法科律。 　采睹其人，　　安隱苦樂，　　童男力勢， 　福應所獲。　　男子所愿，　　眾多悉知， 　而睹嗅別，　　諸所愿香。　　已自可意， 　如是無盡，　　又復嗅別，　　身寂然香。 　其自處在，　　地中諸藏，　　財物珍寶， 　金銀雜色，　　柔軟珊瑚，　　形如紫金， 　所止頓處，　　悉嗅知之。　　諸貫瓔珞， 　明月珠寶，　　世間載有，　　人所不及， 　用鼻悉嗅，　　知其好醜，　　行來進止， 　別其善惡。　　諸天在上，　　虛空之中， 　意華諸華，　　柔軟音華。　　眾會之中， 　所有諸華，　　以鼻勢力，　　住此悉聞。 　其諸天人，　　所有宮殿，　　上妙下極， 　及中間宮，　　種種之品，　　如斯色像， 　於是住立，　　鼻力嗅之。　　又復分別， 　遊觀之園，　　諸天之法，　　眾明寂然， 　亦復曉了，　　尊妙宮殿，　　諸天子等， 　所遊戲處。　　於是建立，　　悉嗅天香， 　以香分別，　　諸天子

【現代漢語翻譯】 現代漢語譯本 水牛的眷屬，各種種類，特別是公牛和母牛，都能分辨出來。 如果有女人，根據她們的喜好，即使是男孩或女孩，或者有身孕的，身體疲憊的，都能通過氣味分辨出腹中是男孩還是女孩。 還能自己知道自己從哪裡來，也明白道理、法則和戒律。 觀察人們的安穩和苦樂，男孩的力量和福報，男子所希望的，都能知道。 通過嗅覺分辨出各種想要的香氣。已經讓自己感到滿意，像這樣無窮無盡，又能嗅出自身寂靜的香氣。 自己所處的地方，地下的各種寶藏，財物珍寶，金銀等各種顏色，柔軟的珊瑚，形狀像紫金，所停留的地方，都能通過嗅覺知道。 各種串起來的瓔珞，明月珠寶，世間所擁有的，人們無法企及的，都能用鼻子嗅到，知道它們的好壞，行走和停止，分辨它們的善惡。 天上的諸天，在虛空中，意念所化的花，柔軟的聲音之花。在眾會之中，所有的花，都能通過鼻子的力量，停留在此處都能聞到。 那些天人的所有宮殿，上等的、下等的、以及中間的宮殿，各種各樣的品類，像這樣的顏色和形象，在那裡站立，都能用鼻子嗅到。 又能分辨出遊玩觀賞的園林，諸天的法則，眾多的光明寂靜，也明白尊貴美妙的宮殿，諸天子等玩耍的地方。 在那裡建立，都能嗅到天上的香氣，通過香氣分辨出諸天子。

【English Translation】 English version The buffalo's kin, all kinds, especially bulls and cows, can all be distinguished. If there are women, according to their preferences, even if they are boys or girls, or pregnant, and physically exhausted, they can distinguish whether the child in their womb is a boy or a girl through smell. They can also know where they come from, and understand the principles, laws, and precepts. They observe people's peace and suffering, the strength and blessings of boys, and what men desire, they can all know. They can distinguish various desired fragrances through smell. Having already satisfied themselves, like this endlessly, they can also smell the tranquil fragrance of their own bodies. The places where they are, all the treasures underground, wealth and jewels, gold and silver of various colors, soft coral, shaped like purple gold, the places where they stay, they can all know through smell. All kinds of strung necklaces, bright moon jewels, what the world possesses, what people cannot reach, they can all smell with their noses, know their good and bad, their walking and stopping, and distinguish their good and evil. The various heavens above, in the void, the flowers transformed by thought, the soft flowers of sound. In the assemblies, all the flowers, through the power of the nose, staying here, they can all be smelled. All the palaces of those heavenly beings, the superior, the inferior, and the middle palaces, all kinds of categories, like these colors and images, standing there, they can all smell with their noses. They can also distinguish the gardens for strolling and viewing, the laws of the heavens, the many bright and tranquil lights, and also understand the noble and wonderful palaces, the places where the heavenly sons play. Established there, they can all smell the heavenly fragrance, and distinguish the heavenly sons through the fragrance.

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黨，　　住於何法， 　興何等行，　　所在游居，　　悉聞其香。 　諸天玉女，　　所畜華果，　　諸寶瓔珞， 　周旋娛樂，　　於時菩薩，　　悉識其香。 　三十二天，　　至第一天，　　諸天大梵， 　所游宮殿，　　彼以鼻嗅，　　悉能知之。 　住已不住，　　皆能曉了，　　諸所遠近， 　無不開達。　　終沒若生，　　前世宿命， 　以鼻嗅之，　　知斯本末。　　其有菩薩， 　持是經卷，　　若有比丘，　　順安住教， 　常修精進，　　靜住經行，　　若已至誠， 　諷誦解說，　　其彼菩薩，　　皆悉知之。 　亦別聲聞，　　最勝之子，　　常在樹下， 　一身獨處，　　其明哲者，　　承嗅悉睹， 　有某比丘，　　處於某處，　　悉能分別， 　所在之處。　　其有菩薩，　　意堅禪定， 　常自娛樂，　　諷誦講說，　　復為他人， 　講演解法。　　於時菩薩，　　以香覺了， 　安住大人，　　游所在方，　　愍哀行慈， 　分別說法，　　在其座中，　　弟子圍繞， 　以香識了，　　法王所在。　　假使眾生， 　得聞經法，　　以得稟受，　　心懷踴躍。 　時菩薩住，　　於此悉見，　　安住眾會， 　一切所在，　　菩薩力勢，　　如是色像， 　尚未逮得，　

【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva，指追求覺悟的修行者），依止於何種法（dharma，指佛法、真理），修行何種行為，無論身處何地，都能聞到其散發的香氣。 諸天（Deva，指天神）的玉女們所擁有的花朵、果實，以及各種珍寶瓔珞，她們在其中嬉戲娛樂，此時菩薩都能通過香氣辨識出來。 從三十二天（指欲界、色界諸天）到第一天，諸天和大梵天（Mahabrahma，指色界初禪天的天主）所居住的宮殿，菩薩都能通過鼻子聞到，並完全瞭解。 無論是安住還是不住，菩薩都能清楚明瞭，無論遠近，沒有不通達的。對於眾生的終結和誕生，以及前世的宿命，菩薩都能通過鼻子聞到，從而瞭解其來龍去脈。 如果菩薩持有這部經卷，如果有比丘（bhikkhu，指佛教出家男眾）遵循教導安住修行，經常精進修行，靜坐或經行（cankramana，指來回行走的一種禪修方式），如果他們至誠地諷誦和解說經文，菩薩都能知曉。 菩薩也能辨別聲聞（Sravaka，指聽聞佛陀教誨而修行的人），以及最殊勝的佛子，他們常常在樹下獨自修行，這些明智的人，菩薩通過聞香都能知道，某某比丘在某某地方，菩薩都能分辨出他們所在之處。 如果菩薩心意堅定，安住于禪定（dhyana，指禪那，一種高度集中的冥想狀態），常常自我娛樂，諷誦和講解經文，並且為他人講演佛法，此時菩薩通過香氣就能覺察到，安住于大乘（Mahayana，指佛教的一個主要流派）的修行者，無論他們身處何方，都能以慈悲之心說法。 在他們的座席中，弟子們圍繞著他們，菩薩通過香氣就能識別出法王（Dharmaraja，指佛陀或說法者）所在之處。如果眾生能夠聽聞佛法，並接受教誨，心中會充滿喜悅。 此時菩薩安住於此，都能看到，安住于眾會中的一切眾生，菩薩的力量和威勢就是如此，這些色相尚未完全獲得。

【English Translation】 English version A Bodhisattva (a being who seeks enlightenment), abiding in what dharma (the teachings of the Buddha), practicing what kind of conduct, wherever they dwell, can smell their fragrance. The celestial maidens of the Devas (gods) with their flowers, fruits, and various jeweled ornaments, as they play and enjoy themselves, the Bodhisattva can recognize them all through their fragrance. From the thirty-two heavens (referring to the heavens of the desire and form realms) to the first heaven, the palaces where the Devas and Mahabrahma (the lord of the first dhyana heaven in the form realm) dwell, the Bodhisattva can smell with their nose and fully understand. Whether abiding or not abiding, the Bodhisattva can clearly understand, whether near or far, there is nothing they do not comprehend. Regarding the end and birth of beings, and their past lives, the Bodhisattva can smell with their nose and understand their origins and ends. If a Bodhisattva holds this scripture, and if there are bhikkhus (Buddhist monks) who follow the teachings and abide in practice, constantly practicing diligently, sitting in meditation or walking in meditation (cankramana), if they sincerely recite and explain the scriptures, the Bodhisattva can know them all. The Bodhisattva can also distinguish the Sravakas (those who hear the Buddha's teachings and practice), and the most excellent children of the Buddha, who often practice alone under trees. These wise ones, the Bodhisattva can know through smell, that a certain bhikkhu is in a certain place, and the Bodhisattva can distinguish their location. If a Bodhisattva has a firm mind, abides in dhyana (meditative absorption), often enjoys themselves, reciting and explaining the scriptures, and also expounds the Dharma for others, at this time the Bodhisattva can perceive through fragrance, those who abide in the Mahayana (a major branch of Buddhism), wherever they are, they can teach with compassion. In their seats, disciples surround them, and the Bodhisattva can recognize the location of the Dharmaraja (the Buddha or a teacher of the Dharma) through fragrance. If beings can hear the Dharma and receive the teachings, their hearts will be filled with joy. At this time, the Bodhisattva, abiding here, can see all beings abiding in the assembly, the power and might of the Bodhisattva is such, these forms have not yet been fully attained.

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天人之鼻，　　自然得是， 　本之瑞應，　　諸天之鼻，　　無有諸漏。」

佛復告族姓子：「其有持是經典讀誦書寫，當獲奇異舌根千二百功德，舌根具足分別諸味，若得甘美，變為天上自然飲食，設服酢澀咸苦，化成天饌，嗞味無量，若入眾會講授法要，蒸庶欣載欽仰典則，若入諍怒德音柔軟，談誼辯慧清白知節，慈愍通徹，眾人歡和感味餘響，其從聞經言論美妙，天人往造，釋梵四王、清凈天身、諸天玉女，思僥往見，天子龍神妃后，阿須倫阿須倫妃后，迦留羅迦留羅妃后，真陀羅真陀羅妃，摩休勒摩休勒妃，揵沓和揵沓和妃，閱叉鬼神婦女，比耶反足鬼神婦女，悉欲往觀，稽首作禮聽受經戒問訊誼歸。比丘、比丘尼、清信士、清信女，國王太子、大臣群僚，大力豪勢、轉輪聖帝，尊重巍巍七寶具足，太子眷屬玉女采女，又異梵志、君子居士，州城郡國縣邑營從，悉欲往觀，思盡形壽稽首歸命，供養奉侍聽受經法。言誨和淑，猶如世尊如來所嘆面見思察，逮佛明慧深妙之要，曉瞭如此自然而聞。又知世尊所向方面坐說法時。」

於是世尊，而嘆頌曰：

「其人舌根，　　則悉柔軟，　　分別諸味， 　簡練好醜，　　自然甘美，　　如天飲食， 　若干種味，　　次第而生。　　音聲殊妙，

【現代漢語翻譯】 現代漢語譯本：佛陀又告訴族姓子：『如果有人受持這部經典，讀誦書寫，將獲得奇異的舌根，具有一千二百種功德。他的舌根能夠分辨各種味道，如果嚐到甘美的味道，就會變成天上自然的飲食；即使嚐到酸澀咸苦的味道，也會化成天上的美食，滋味無窮。如果他進入大眾集會講授佛法要義，眾人都會歡喜信服，敬仰他的教誨。如果他身處爭論之中，他的言辭也會柔和，談論義理時辯才無礙，清白正直，慈悲通達，眾人都會歡喜和睦，回味他的教誨。那些聽聞他講經說法的人，言辭也會變得美妙，天人都會前來拜訪。釋提桓因（Śakra，天帝）、梵天（Brahmā，色界初禪天之主）、四大天王（Caturmahārājakāyika，欲界四天之主）、清凈天身、諸天玉女，都會渴望前來瞻仰。天子、龍神、妃后，阿修羅（Asura，非天）及其妃后，迦樓羅（Garuḍa，金翅鳥）及其妃后，緊那羅（Kiṃnara，歌神）及其妃后，摩睺羅伽（Mahoraga，大蟒神）及其妃后，乾闥婆（Gandharva，香神）及其妃后，夜叉（Yakṣa，鬼神）婦女，毗舍遮（Piśāca，食人鬼）婦女，都想前來觀看，頂禮膜拜，聽受經戒，問訊請益。比丘、比丘尼、清信士、清信女，國王、太子、大臣、群僚，大力豪強、轉輪聖王（Cakravartin，擁有統治世界的理想君主），都以無比的尊重和威儀，帶著七寶，太子眷屬、玉女采女，以及其他婆羅門（Brāhmaṇa，印度教祭司）、君子居士，州城郡國縣邑的官員百姓，都想前來觀看，希望終身頂禮歸命，供養奉侍，聽受佛法。他的言語和藹可親，如同世尊如來所讚歎，面見時令人思慕敬仰，能夠領悟佛陀明慧深妙的要義，明白這些都是自然而然聽聞到的。而且知道世尊在哪個方向坐著說法。』 於是世尊，用偈頌讚嘆道：『那個人的舌根，會變得非常柔軟，能夠分辨各種味道，辨別好壞，自然產生甘美的味道，如同天上的飲食，各種味道，依次產生。他的聲音非常美妙，』

【English Translation】 English version: The Buddha further told the clansman, 『If there are those who uphold this scripture, reciting and writing it, they will obtain an extraordinary tongue root with twelve hundred merits. Their tongue root will be able to distinguish all flavors. If they taste something sweet, it will transform into natural heavenly food. Even if they taste something sour, astringent, salty, or bitter, it will transform into heavenly delicacies, with boundless flavors. If they enter a public gathering to teach the essential doctrines, the masses will be delighted and respectful, admiring the teachings. If they are in the midst of a dispute, their words will be gentle, their discussions of principles will be eloquent, pure, and honest, with compassion and understanding, and the people will be harmonious and savor the echoes of their teachings. Those who hear them speak the scriptures will have their words become beautiful, and gods and humans will come to visit. Śakra (the king of the gods), Brahmā (the creator god), the Four Heavenly Kings (the guardians of the four directions), the pure heavenly beings, and the heavenly maidens will all yearn to come and see them. Heavenly princes, dragon gods, and their consorts, Asuras (demigods) and their consorts, Garuḍas (mythical birds) and their consorts, Kiṃnaras (celestial musicians) and their consorts, Mahoragas (serpent deities) and their consorts, Gandharvas (celestial musicians) and their consorts, Yakṣa (nature spirits) women, and Piśāca (flesh-eating demons) women will all want to come and observe, bowing their heads in reverence, listening to the precepts, inquiring about the teachings, and seeking refuge. Monks, nuns, laymen, laywomen, kings, princes, ministers, officials, powerful and influential people, the Wheel-Turning Sage Kings (ideal universal monarchs), with great respect and dignity, adorned with the seven treasures, the prince's retinue, jade maidens, and other Brahmins (priests), noblemen, householders, officials and people from cities, towns, counties, and villages will all want to come and observe, hoping to bow their heads in reverence for their entire lives, making offerings, serving, and listening to the Dharma. Their words will be gentle and kind, like those praised by the World Honored One, the Tathāgata, inspiring admiration and respect upon seeing them. They will be able to grasp the profound essence of the Buddha's wisdom and understand that these things are naturally heard. Moreover, they will know in which direction the World Honored One is sitting when teaching the Dharma.』 Then the World Honored One praised in verse, saying: 『That person』s tongue root will become very soft, able to distinguish all flavors, discerning good from bad, naturally producing sweet flavors, like heavenly food, with various flavors arising in succession. Their voice will be exceptionally beautiful,』

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語言和雅，　　聽受奇異，　　意歡喜悅， 　在眾會者，　　莫不欽敬，　　又當演出， 　深奧音響。　　其有聽聞，　　所說經法， 　睹察報應，　　清凈億千，　　即生歡喜， 　曉了尊上，　　供養經卷，　　不可計量。 　諸天龍神，　　蛟阿須倫，　　常懷欽敬， 　欲得見之，　　謙肅恭遜，　　咨問經典， 　其人名德，　　獲致如是。　　於是世界， 　發意之頃，　　皆以音聞，　　能遍告之。 　其響柔軟，　　微妙殊特，　　深邃儒雅， 　而有限節。　　諸天豪尊，　　轉輪聖帝， 　欲得供養，　　普往至所，　　皇后玉女， 　悉俱叉手，　　而常元元，　　聽稟經典。 　諸所鬼神，　　善共宗重，　　天揵沓和， 　及諸營從，　　反足女鬼，　　及諸男女， 　普悉恭敬，　　皆造奉侍。　　自在尊豪， 　梵天之王，　　大神妙天，　　及諸天子， 　天帝梵尊，　　天子枝黨，　　無數玉女， 　悉詣其所。　　世間有佛，　　聖明導師， 　聲聞弟子，　　悉聽妙響。　　見所在處， 　僉然護之，　　察所講法，　　悉用欣然。」

佛復告族姓子：「菩薩大士，若聞是經持讀誦寫者，逮得身行八百功德，肌色澤光猛勇響餼，猶如琉璃凈妙無垢，所當作為

【現代漢語翻譯】 現代漢語譯本 言辭優雅，聽聞者感到驚奇，心中充滿歡喜。 在所有集會的人中，沒有不敬佩的，並且能夠宣講深奧的佛法。 那些聽聞所說經法的人，看到因果報應，內心清凈，億萬倍地生起歡喜， 明白尊貴的佛法，供養經卷，其數量不可計量。 諸天、龍神、蛟（一種水生龍）、阿修羅（非天神）等，常常懷著敬意， 想要見到說法之人，謙虛恭敬，請教經典， 這樣的人名聲和德行，能夠達到如此境界。當他發願的時候， 整個世界都能聽到他的聲音，並且能夠傳遍各地。 他的聲音柔和，微妙而獨特，深邃而儒雅，並且有節制。 諸天中的尊貴者，轉輪聖王（擁有統治世界的理想君主）， 想要供養他，都普遍前往他所在之處，皇后和玉女們， 都雙手合十，常常專心致志地聽聞經典。 各種鬼神，都善意地尊重他，天乾闥婆（天上的樂神）， 以及他們的隨從，反足女鬼（一種鬼），以及各種男女， 都普遍恭敬，前來侍奉。自在尊豪， 梵天之王（佛教宇宙觀中的最高神），大神妙天，以及諸天子， 天帝梵尊（帝釋天和梵天），天子眷屬，無數玉女， 都來到他所在之處。世間有佛，聖明導師， 聲聞弟子（聽聞佛陀教誨的弟子），都聽聞這美妙的聲音。 看到他所在的地方，都一起守護他，觀察他所講的佛法，都感到欣喜。 佛陀又告訴族姓子：『菩薩大士，如果聽聞這部經書，受持、讀誦、書寫，就能獲得身行八百種功德，膚色光澤，勇猛有力，聲音洪亮，猶如琉璃般清凈無垢，所做的事情』

【English Translation】 English version The language is elegant, and those who hear it feel amazed and joyful in their hearts. Among all those assembled, there is no one who does not admire him, and he is able to expound profound Dharma. Those who hear the scriptures being spoken, seeing the karmic retribution, their minds become pure, and they generate joy a billionfold, understanding the noble Dharma, offering scriptures, the quantity of which is immeasurable. Devas (gods), Nagas (dragons), Jiaos (a type of aquatic dragon), Asuras (demigods), etc., always hold reverence, desiring to see the one who speaks the Dharma, humbly and respectfully, asking about the scriptures, such a person's reputation and virtue can reach such a state. When he makes a vow, the entire world can hear his voice, and it can spread everywhere. His voice is gentle, subtle and unique, profound and refined, and it is measured. The noble ones among the devas, the Cakravartin (ideal universal ruler), desiring to make offerings to him, all universally go to where he is, the queens and jade maidens, all with their palms together, always attentively listen to the scriptures. Various ghosts and spirits, all respectfully honor him, Gandharvas (celestial musicians), and their attendants, the Rakshasis (female demons), and various men and women, all universally respectfully come to serve him. The self-existent noble ones, the King of Brahma (the highest god in Buddhist cosmology), the Great Wonderful Deva, and the various Deva sons, the Deva Emperor Brahma (Indra and Brahma), the Deva sons' retinues, countless jade maidens, all come to where he is. In the world, there are Buddhas, enlightened teachers, Sravaka disciples (disciples who hear the Buddha's teachings), all hear this wonderful sound. Seeing where he is, they all protect him together, observing the Dharma he speaks, and they all feel joyful. The Buddha further told the clansman: 'Bodhisattvas, if they hear this scripture, uphold, recite, and write it, they will attain eight hundred merits of bodily conduct, their skin will be radiant, vigorous, and their voice will be loud, like pure and flawless crystal, and what they do'

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人民欽效，容止可宗進退致益，彼已無易，三千大千世界眾生稽首為禮，普佛國土群萌好醜，鮮色惡色生趣善惡，鐵圍大鐵圍，小山大山，人所居處，下至無可大地獄中，上至三十三天，自以威德普悉見之。於此世界，聲聞、緣覺、菩薩、如來，所可游居講說經法，以己威光都皆觀之。所以者何？身行清凈之所致也。」

於時世尊，而嘆頌曰：

「彼人己身，　　所行清凈，　　譬如琉璃， 　而無瑕疵，　　為一切人，　　所見愛敬。 　其有持此，　　微妙經卷，　　猶如明鏡， 　見其面像，　　見世形類，　　亦復如是。 　自睹本末，　　及見他人，　　其身清凈， 　如須彌山，　　於斯世界，　　所有眾生， 　諸天人民，　　蛟阿須倫，　　地獄餓鬼， 　及諸畜生，　　悉見身體，　　及面顏容。 　諸天所有，　　宮殿館室，　　土山石山， 　及諸鐵圍，　　雪山須彌，　　及諸大山， 　悉得睹見。　　其所在處，　　以大威聖， 　瞻見諸佛，　　一切聲聞，　　及佛弟子。 　若有菩薩，　　獨在屏處，　　所說經法， 　悉能知之。　　其身清凈，　　亦復如是， 　悉睹見於，　　一切世間。　　以俗之身， 　覺瞭如茲，　　斯人尚未，　　獲成聖道。」

佛復告

【現代漢語翻譯】 現代漢語譯本 人們欽佩效仿他，他的儀容舉止可以作為典範，進退都對人有益，他已經無可挑剔。三千大千世界（指佛教宇宙觀中的一個宇宙）的眾生都向他稽首禮拜。所有佛國中的一切眾生，無論美醜，無論顏色鮮艷還是醜陋，無論其生命形態是善還是惡，從鐵圍山（佛教宇宙觀中環繞世界的山）到大鐵圍山，從小山到大山，從人們居住的地方，下至最底層的無間地獄，上至三十三天（佛教宇宙觀中的天界），他都能憑藉自己的威德全部看見。在這個世界中，聲聞（聽聞佛法而修行的人）、緣覺（通過自身觀察而覺悟的人）、菩薩（發願救度眾生的修行者）、如來（佛的稱號），他們所居住和講說佛法的地方，他都能用自己的威光全部觀察到。這是為什麼呢？因為他身行清凈所導致的。」 這時，世尊（佛的尊稱）以偈頌讚嘆道： 『這個人自身，行為清凈，就像琉璃一樣，沒有瑕疵，為所有人所見所愛敬。持有這部微妙經卷的人，就像明鏡一樣，能看見自己的面容，也能看見世間萬物的形態，也是如此。他能看見自己的本末，也能看見他人，他的身體清凈，如同須彌山（佛教宇宙觀中的聖山）。在這個世界中，所有的眾生，諸天人民，蛟龍、阿修羅（一種神道生物），地獄、餓鬼，以及各種畜生，都能看見他們的身體和麵容。諸天的所有宮殿館室，土山石山，以及各種鐵圍山，雪山、須彌山，以及各種大山，都能看見。他所處的地方，憑藉大威聖力，能瞻仰看見諸佛，一切聲聞，以及佛的弟子。如果有菩薩獨自在隱蔽之處，所說的經法，他都能知道。他的身體清凈，也是如此，能看見一切世間。以凡俗之身，覺悟到如此境界，這個人尚未獲得成就聖道。』 佛又告訴

【English Translation】 English version People admire and emulate him; his demeanor and conduct serve as a model, his actions are beneficial, and he is beyond reproach. The beings of the three thousand great thousand worlds (a cosmic system in Buddhist cosmology) bow their heads in reverence. All beings in all Buddha lands, whether beautiful or ugly, whether their colors are bright or dull, whether their life forms are good or evil, from the Iron Mountain Range (a mountain range in Buddhist cosmology that surrounds the world) to the Great Iron Mountain Range, from small mountains to large mountains, from the places where people live, down to the lowest Avici Hell, and up to the Thirty-three Heavens (a realm in Buddhist cosmology), he can see them all with his own majestic power. In this world, the Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who attain enlightenment through their own observation), Bodhisattvas (practitioners who vow to save all beings), and Tathagatas (a title of the Buddha), the places where they reside and preach the Dharma, he can observe them all with his own majestic light. Why is this so? It is because of the purity of his conduct.」 At that time, the World Honored One (a title of the Buddha) praised with a verse: 『This person, his own conduct is pure, like crystal, without blemish, seen and loved by all. Those who hold this subtle scripture, like a clear mirror, can see their own faces, and also see the forms of all things in the world, it is also like this. He can see his own beginning and end, and also see others, his body is pure, like Mount Sumeru (a sacred mountain in Buddhist cosmology). In this world, all beings, gods and people, dragons, Asuras (a type of demigod), hells, hungry ghosts, and various animals, can see their bodies and faces. All the palaces and mansions of the gods, the earth mountains and stone mountains, and the various Iron Mountain Ranges, the snow mountains, Mount Sumeru, and the various great mountains, can be seen. The place where he is, with great majestic power, can look upon and see all the Buddhas, all the Sravakas, and the disciples of the Buddha. If there are Bodhisattvas alone in secluded places, the scriptures they speak, he can know. His body is pure, it is also like this, he can see all the worlds. With a mundane body, realizing such a state, this person has not yet attained the holy path.』 The Buddha further told

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族姓子：「菩薩大士，如來滅度后，若持斯經諷讀解說，得千二百意根清凈德，其人則以清凈意根，靡不貫暢。聞一頌者，所究彌廣多所達了。以弘覺了，便能一月講說經法。四月一年綜練所歷，憶念不忘。凡俗所為販賣賈作語言音聲，以法皆睹次第分別，不失其緒。三千大千世界諸六趣生，皆知其心所念善惡、如應不應，中為沙門聖非聖者，普見不應。意志清凈不復思惟，自然分別說法誼趣，言皆至誠，有至講者皆亦承說，如來所詔一切剖扸，往古最勝經卷。」

於時世尊，而嘆頌曰：

「其人意根，　　清凈皦潔，　　光徹鮮明， 　見心所念。　　由是之故，　　曉若干品， 　瑕穢卑賤，　　好惡中間。　　若聞一頌， 　能奉持者，　　解無央數，　　明哲誼理。 　一月四月，　　若至一年，　　所說善惡， 　不違至誠。　　於斯世界，　　中間所苞， 　若有群萌，　　種種品類，　　諸天人民， 　及阿須倫，　　枝神異類，　　及諸畜生， 　六道之中，　　所有黎元，　　是等思想， 　若干種念，　　持是經者，　　各各異意， 　一時之間，　　悉睹知之。　　諸佛大聖， 　百福德相，　　一切悉為，　　世間說法。 　登時所講，　　普等聽聞，　　所說清凈， 　即能受誦

【現代漢語翻譯】 現代漢語譯本 族姓子（指釋迦牟尼佛的弟子）問道：『菩薩大士，如來（指佛陀）滅度后，如果有人能受持這部經書，諷誦、讀誦、理解、解說，就能獲得一千二百種意根清凈的功德，這個人就能以清凈的意根，通達一切，沒有障礙。即使只聽到一首偈頌，也能深入研究，廣泛理解，通達許多道理。通過弘揚覺悟，就能在一個月內講說經法。經過四個月或一年的練習，就能記住所有經歷的事情，不會遺忘。凡俗之人所從事的買賣、交易、言語、聲音，都能依法觀察，次第分辨，不會遺漏任何細節。三千大千世界（佛教宇宙觀中的一個宇宙單位）中，所有六道眾生（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的心中所想的善惡念頭，以及哪些是如理的，哪些是不如理的，都能知道。對於那些自稱為沙門（指佛教出家人）的聖者或非聖者，也能普遍觀察到他們不應有的行為。他們的意志清凈，不再需要思慮，自然就能分辨說法的內容和意義，所說的話都真實誠懇。如果有來聽講的人，也能接受並傳講，就像如來所教導的一切，都能剖析清楚，這是過去最殊勝的經卷。』 這時，世尊（指釋迦牟尼佛）以偈頌讚嘆道： 『此人的意根，清凈明亮，光芒透徹，能見到心中所想。因此，能理解許多品類，包括瑕疵、卑賤、好、壞、中間狀態。如果有人聽到一首偈頌，能夠奉持，就能理解無數的道理，明白哲理。一個月、四個月，甚至一年，所說的善惡，都不會違背真實。在這個世界，中間所包含的一切，如果有各種生命，各種品類，諸天、人民，以及阿修羅（一種神道）、樹神、其他異類，以及各種畜生，六道之中，所有的眾生，他們的思想，各種念頭，受持這部經的人，能同時知道他們各自不同的想法。諸佛大聖，具有百種福德的相貌，一切都是爲了在世間說法。當場講說的內容，都能普遍被聽聞，所說的清凈，就能接受並背誦。』

【English Translation】 English version The clansman (a disciple of Shakyamuni Buddha) asked: 'Great Bodhisattva, after the Tathagata (referring to the Buddha) has passed into Nirvana, if someone can uphold this scripture, reciting, reading, understanding, and explaining it, they will obtain one thousand two hundred merits of pure mind-roots. This person will be able to penetrate everything without obstruction with their pure mind-roots. Even if they only hear one verse, they can delve deeply into it, understand it widely, and comprehend many principles. By promoting enlightenment, they can preach the Dharma within a month. After practicing for four months or a year, they can remember all their experiences without forgetting. The buying, selling, transactions, words, and sounds of ordinary people can all be observed according to the Dharma, distinguished in order, without missing any details. In the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), they can know the good and evil thoughts in the minds of all beings in the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell), as well as what is reasonable and what is not. They can also universally observe the inappropriate behaviors of those who call themselves Shramanas (Buddhist monks), whether they are saints or not. Their will is pure, they no longer need to think, and they can naturally distinguish the content and meaning of the Dharma, and their words are all true and sincere. If there are people who come to listen, they can also accept and transmit it, just like everything taught by the Tathagata, they can analyze it clearly. This is the most excellent scripture of the past.' At this time, the World Honored One (referring to Shakyamuni Buddha) praised with a verse: 'This person's mind-roots are pure and bright, their light penetrates, and they can see what is in their minds. Therefore, they can understand many categories, including flaws, lowliness, good, bad, and intermediate states. If someone hears one verse and can uphold it, they can understand countless principles and comprehend philosophy. In one month, four months, or even a year, the good and evil they speak will not contradict the truth. In this world, everything contained within, if there are various lives, various categories, gods, people, as well as Asuras (a type of deity), tree spirits, other different kinds, and various animals, among the six realms, all living beings, their thoughts, various ideas, those who uphold this scripture can know their different thoughts at the same time. The great saints of the Buddhas, with the marks of a hundred merits, all speak the Dharma in the world. The content spoken on the spot can be universally heard, and what is spoken is pure, and they can accept and recite it.'

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。　　前世更歷，　　所學經卷， 　長夜所講，　　當綜解之。　　有常所演， 　經典之要，　　得眾會中，　　無所畏憚。 　其有持經，　　部分光揚，　　卒未遭值， 　眾想之患。　　枝黨群從，　　悉為賢良， 　意根明達，　　亦復如是。　　菩薩所住， 　未曾有地，　　普為眾生，　　分別說經。 　其能受持，　　安住正法，　　巧便意宜， 　則知所應。」◎

正法華經卷第八 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第九

西晉月氏國三藏竺法護譯◎

常被輕慢品第十九

於是佛告德大勢菩薩：「是故當知，其有比丘、比丘尼、清信士、清信女，持斯經典，假使四部罵詈誹謗，出粗獷辭訶制止之，罪不可限。設復有人，聞是經卷受持諷誦，為他人說廣解其誼，獲上妙福。如斯疇類，佛所咨嗟，眼耳鼻口身意清凈，而無蔽礙。」

又告德大勢：「乃去往古久遠世時，不可稱限廣遠無量不可議劫，有佛號寂趣音王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、眾祐，劫名離大財，世界曰大柱。」

佛語德大勢：「寂趣音王如來，普為諸天自境界人，講經化導，與聲聞乘演四聖諦，度老

【現代漢語翻譯】 現代漢語譯本 前世所經歷的種種，所學習的經卷，長久以來所講說的內容，都應當綜合理解。那些經常演說的，經典的要義，能夠在眾人集會中，毫無畏懼地闡述。那些能夠受持經典，部分地弘揚，最終沒有遭遇，眾人猜想的困擾。那些依附的黨羽和追隨者，都是賢良之輩，他們的意根明達，也都是如此。菩薩所安住的，前所未有的境界，普遍地為眾生，分別解說經典。那些能夠受持，安住于正法，巧妙地運用方便之法，就能夠知道自己所應當做的。

《正法華經》卷第八

《正法華經》卷第九

西晉月氏國三藏竺法護譯

常被輕慢品第十九

這時，佛告訴德大勢菩薩：『因此應當知道，如果有比丘（bhiksu，男性出家僧人）、比丘尼（bhiksuni，女性出家僧人）、清信士（upasaka，在家男居士）、清信女（upasika，在家女居士），受持這部經典，即使被四眾（比丘、比丘尼、清信士、清信女）謾罵誹謗，說出粗俗的話語加以呵斥阻止，他們的罪過也是不可限量的。如果有人，聽聞這部經卷，受持諷誦，為他人解說，廣泛地解釋其中的含義，就會獲得無上的福報。像這樣的人，是佛所讚歎的，他們的眼、耳、鼻、口、身、意都是清凈的，沒有任何障礙。』

佛又告訴德大勢：『在過去很久遠的時代，不可稱量、廣闊無量、不可思議的劫數之前，有一尊佛，號為寂趣音王如來（Shantakshara-raja-tathagata，寂靜之音的王者如來）、至真（Satya，真理的化身）、等正覺（Samyaksambuddha，完全覺悟者）、明行成為（Vidya-charana-sampanna，明智和行為圓滿）、善逝（Sugata，善於逝去者）、世間解（Lokavid，瞭解世間者）、無上士（Anuttara，無與倫比者）、道法御（Purushadamyasarathi，調御丈夫）、天人師（Shasta deva-manushyanam，天人和人類的導師），為佛、眾祐（Buddha，覺悟者，Lokabandhu，世間的親友），當時的劫名為離大財（Vigata-mahadhana，遠離巨大財富），世界名為大柱（Mahastambha，巨大的支柱）。』

佛告訴德大勢：『寂趣音王如來，普遍地為諸天和自己境界內的人，講經說法，教化引導，為聲聞乘（Shravakayana，聽聞佛法而修行者）演說四聖諦（Arya-satya，苦、集、滅、道），度脫老

【English Translation】 English version The past lives experienced, the scriptures learned, and the teachings expounded over long nights, all should be comprehensively understood. Those who regularly expound, the essentials of the scriptures, can, in gatherings of people, articulate without fear or hesitation. Those who uphold the scriptures, partially propagate them, and ultimately do not encounter the troubles of public speculation. Those who are affiliated and follow, are all virtuous, their minds are clear and understanding, and it is the same for them. The realm where Bodhisattvas reside, an unprecedented state, universally for all beings, they explain the scriptures separately. Those who can uphold, abide in the true Dharma, skillfully use expedient means, will know what they should do.

'The Sutra of the Correct Dharma Flower', Volume Eight

'The Sutra of the Correct Dharma Flower', Volume Nine

Translated by Tripitaka Master Dharmaraksha of the Yuezhi Kingdom of Western Jin

Chapter Nineteen: Constantly Being Despised

Then, the Buddha said to Bodhisattva Devasamudgata: 'Therefore, you should know that if there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), or upasikas (female lay devotees) who uphold this scripture, even if they are cursed and slandered by the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), and harsh words are used to rebuke and stop them, their sins are immeasurable. If there are people who hear this scripture, uphold and recite it, explain it to others, and widely interpret its meaning, they will obtain supreme blessings. Such people are praised by the Buddha, their eyes, ears, nose, mouth, body, and mind are pure, without any obstruction.'

The Buddha further told Devasamudgata: 'In the distant past, countless, immeasurable, and inconceivable kalpas ago, there was a Buddha named Shantakshara-raja-tathagata (The Tathagata King of Peaceful Sound), Satya (Truth), 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), a Buddha, Lokabandhu (Friend of the World), the kalpa was named Vigata-mahadhana (Free from Great Wealth), and the world was named Mahastambha (Great Pillar).'

The Buddha told Devasamudgata: 'Shantakshara-raja-tathagata, universally for the gods and people within his realm, taught the Dharma, guiding and transforming them, expounding the Four Noble Truths (Arya-satya) for the Shravakayana (Vehicle of Hearers), liberating the old

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病死使近泥洹，解十二緣所由從起，為諸菩薩講六度無極，使至無上正真之道，現如來慧所行常連。佛壽四江河沙億百千垓劫；佛滅度后正法住立，如一閻浮提億百千垓塵數劫；其像法立，如四天下億百千垓塵數劫。」

又語德大勢：「其佛滅度後像法沒盡，次復有佛，續號寂趣音王，展轉相承二十億千如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師。時此諸佛次第滅度，正法沒已像法次盡，彼世比丘，憍慢自大越背法詔。有一比丘，名曰常被輕慢，為菩薩學。何故名之常被輕慢？其開士見比丘、比丘尼、清信士、清信女，每謂之曰：『諸賢無得憍慢自高。所以者何？諸賢志趣，當尚菩薩、如來、至真、等正覺，以是方便，慎所緣誼。』為諸比丘講菩薩行，不受所誨不肯諷誦，遙見四部仍謂之曰：『我身終不輕慢諸賢人，普當學菩薩高行，得至如來、至真、等正覺。』」

佛語德大勢：「爾時四部得聞此言，咸興恚怒毀呰罵詈：『此一比丘，不問吾等、不見人心，反自貢高雲見人心，授我等決，當成無上至真、等正覺，人所不欲非常之事，而為人說。』」

又語德大勢：「若一比丘行值大雨，蒙佛威神如被覆蓋，身不漬溺，雖見罵詈心不恚恨，面色不變，若聞其言憎不喜

【現代漢語翻譯】 現代漢語譯本：

病死臨近涅槃（泥洹，佛教術語，指寂滅的境界），解釋十二因緣的生起，為諸菩薩講說六度波羅蜜（六度無極，指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法），使他們達到無上正真之道，展現如來智慧所行的常道。佛的壽命有四條恒河沙數億百千垓劫（劫，佛教時間單位，極長的時間），佛滅度后，正法住世的時間，如一個閻浮提（閻浮提，指我們所居住的這個世界）億百千垓塵數劫；其像法住世的時間，如四天下（四天下，指佛教宇宙觀中的四大洲）億百千垓塵數劫。」

「又告訴德大勢：『那位佛滅度后，像法也消盡了，之後又有一尊佛出現，繼續號為寂趣音王，輾轉相承有二十億千如來、至真、等正覺（如來、至真、等正覺，都是佛的稱號）、明行成為、善逝（善逝，佛的稱號）、世間解（世間解，佛的稱號）、無上士（無上士，佛的稱號）、道法御（道法御，佛的稱號）、天人師（天人師，佛的稱號）。那時這些佛依次滅度，正法滅盡后，像法也隨之消盡，那時的比丘，驕慢自大，違背佛的教誨。有一位比丘，名叫常被輕慢，他爲了學習菩薩道。為什麼稱他為常被輕慢呢？這位開士（開士，指菩薩）見到比丘、比丘尼、清信士、清信女，總是對他們說：『各位賢者，不要驕慢自高。為什麼呢？各位的志向，應當崇尚菩薩、如來、至真、等正覺，用這種方便，謹慎所緣的道理。』他為諸比丘講說菩薩的修行，他們不接受教誨，也不肯誦讀，遠遠地看見四部弟子，仍然對他們說：『我終究不會輕慢各位賢人，應當普遍學習菩薩的高尚行為，才能達到如來、至真、等正覺。』

佛告訴德大勢：『那時四部弟子聽到這些話，都生起憤怒，詆譭謾罵：『這個比丘，不問我們，不瞭解人心，反而自以為是，說自己瞭解人心，給我們授記，說我們將來會成就無上至真、等正覺，說的是人們不想要、非常離奇的事情。』

又告訴德大勢：『如果有一位比丘在行走時遇到大雨，蒙受佛的威神力，如同被覆蓋一樣，身體不會被淋濕，即使見到別人謾罵，心中也不會嗔恨，面色不變，如果聽到別人憎恨的話，也不會高興。』 現代漢語譯本：

病死臨近涅槃（泥洹，佛教術語，指寂滅的境界），解釋十二因緣的生起，為諸菩薩講說六度波羅蜜（六度無極，指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法），使他們達到無上正真之道，展現如來智慧所行的常道。佛的壽命有四條恒河沙數億百千垓劫（劫，佛教時間單位，極長的時間），佛滅度后，正法住世的時間，如一個閻浮提（閻浮提，指我們所居住的這個世界）億百千垓塵數劫；其像法住世的時間，如四天下（四天下，指佛教宇宙觀中的四大洲）億百千垓塵數劫。」

「又告訴德大勢：『那位佛滅度后，像法也消盡了，之後又有一尊佛出現，繼續號為寂趣音王，輾轉相承有二十億千如來、至真、等正覺（如來、至真、等正覺，都是佛的稱號）、明行成為、善逝（善逝，佛的稱號）、世間解（世間解，佛的稱號）、無上士（無上士，佛的稱號）、道法御（道法御，佛的稱號）、天人師（天人師，佛的稱號）。那時這些佛依次滅度，正法滅盡后，像法也隨之消盡，那時的比丘，驕慢自大，違背佛的教誨。有一位比丘，名叫常被輕慢，他爲了學習菩薩道。為什麼稱他為常被輕慢呢？這位開士（開士，指菩薩）見到比丘、比丘尼、清信士、清信女，總是對他們說：『各位賢者，不要驕慢自高。為什麼呢？各位的志向，應當崇尚菩薩、如來、至真、等正覺，用這種方便，謹慎所緣的道理。』他為諸比丘講說菩薩的修行，他們不接受教誨，也不肯誦讀，遠遠地看見四部弟子，仍然對他們說：『我終究不會輕慢各位賢人，應當普遍學習菩薩的高尚行為，才能達到如來、至真、等正覺。』

佛告訴德大勢：『那時四部弟子聽到這些話，都生起憤怒，詆譭謾罵：『這個比丘，不問我們，不瞭解人心，反而自以為是，說自己瞭解人心，給我們授記，說我們將來會成就無上至真、等正覺，說的是人們不想要、非常離奇的事情。』

又告訴德大勢：『如果有一位比丘在行走時遇到大雨，蒙受佛的威神力，如同被覆蓋一樣，身體不會被淋濕，即使見到別人謾罵，心中也不會嗔恨，面色不變，如果聽到別人憎恨的話，也不會高興。』

【English Translation】 English version:

'Sickness and death approach Nirvana (Nirvana, a Buddhist term referring to the state of extinction), explaining the arising of the twelve links of dependent origination, and expounding the Six Perfections (Six Paramitas, referring to generosity, morality, patience, diligence, meditation, and wisdom) to the Bodhisattvas, enabling them to reach the unsurpassed, true, and correct path, manifesting the constant practice of the Tathagata's wisdom. The Buddha's lifespan is four Ganges River sands of billions of hundreds of thousands of 'kalpas' (kalpa, a Buddhist unit of time, an extremely long period). After the Buddha's passing, the duration of the True Dharma's existence is like one Jambudvipa (Jambudvipa, referring to the world we live in) of billions of hundreds of thousands of 'kalpas' of dust; the duration of the semblance Dharma's existence is like four continents (four continents, referring to the four major continents in Buddhist cosmology) of billions of hundreds of thousands of 'kalpas' of dust.'

'Furthermore, the Buddha told Great Strength: 'After that Buddha's passing, the semblance Dharma will also be exhausted. Then, another Buddha will appear, continuing to be named the King of the Sound of Tranquil Pursuit, succeeding each other for twenty billion thousand Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones (Tathagata, Truly Enlightened One, Perfectly Enlightened One, all titles of the Buddha), the Accomplished in Knowledge and Conduct, the Well-Gone One (Sugata, a title of the Buddha), the Knower of the World (Lokavidu, a title of the Buddha), the Unsurpassed One (Anuttara, a title of the Buddha), the Guide of the Dharma (Purisadamyasarathi, a title of the Buddha), the Teacher of Gods and Humans (Sasta Devamanusyanam, a title of the Buddha). At that time, these Buddhas will pass away in succession. After the True Dharma is extinguished, the semblance Dharma will also be exhausted. The monks of that time will be arrogant and conceited, going against the Buddha's teachings. There will be a monk named 'Always Despised,' who is studying the Bodhisattva path. Why is he called 'Always Despised'? This Bodhisattva (Bodhisattva, referring to an enlightened being) sees monks, nuns, laymen, and laywomen, and always says to them: 'Virtuous ones, do not be arrogant and conceited. Why? Your aspirations should be to aspire to the Bodhisattva, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. Use this method to be careful about the principles you are attached to.' He explains the Bodhisattva's practice to the monks, but they do not accept his teachings, nor are they willing to recite them. When they see the fourfold assembly from afar, he still says to them: 'I will never despise you virtuous ones. You should all learn the noble practices of the Bodhisattva, so that you can attain the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One.'

The Buddha told Great Strength: 'At that time, the fourfold assembly, upon hearing these words, will all become angry and will criticize and scold him: 'This monk does not ask us, does not understand people's minds, but instead is self-righteous, saying that he understands people's minds, giving us predictions, saying that we will achieve the unsurpassed, true, and perfect enlightenment. He is saying things that people do not want, things that are very strange.'

Furthermore, the Buddha told Great Strength: 'If a monk is walking and encounters heavy rain, he will be protected by the Buddha's divine power, as if covered, and his body will not get wet. Even if he sees others scolding him, he will not be angry in his heart, his face will not change, and if he hears others' hateful words, he will not be happy.'

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者，以瓦石擲，續遙舉聲而教之曰：『勿行輕慢，修忍辱心、發菩薩意。』所以者何？爾時比丘、比丘尼、清信士、清信女，貢高自大數數聞見。大士教曰：『吾心常謙不輕諸賢，雖見罵辱心不增減。』彼等四輩，因共名之常被輕慢。斯一大士臨欲壽終，得聞寂趣音王如來講《正法華經》二十頌本深妙之誼億百千事。大士臨終，踴在虛空唱揚大音，嘆斯經典而告之曰：『仁當受經，亦當逮得如前凈眼，耳鼻口身意亦清凈，已獲斯凈，更即增益二十億垓壽，逮得定意，復為眾人講是經典。』前時四部聞其所說而毀呰之，名此大士為常被輕慢建自大者，見此大士微妙神力、辯才慧力、善權道力，皆來歸伏敬宗為友，聽聞經法。是等輩類，余不可計無數億人，便立無上正真道意。時彼大士壽沒之後，便值二十百千億如來正真，此諸世尊，皆為講說《正法華經》。稍稍進前，以是德本，復更值見二十億百千如來，皆同一號，號雷鳴音王，皆從得聞如斯經典。復更值遇二十億百千如來，皆復同號，名雷音王，亦復從聞《正法華經》，受持諷誦為四輩說，在所生處，常自然獲眼凈耳凈鼻凈口凈身凈意凈，視聽洞徹，鼻通口辯，身能輕舉，意睹眾生心，普為四輩演斯經典分別其誼。」

佛語德大勢：「常被輕慢大士，供養奉事

{ "translations": [ "現代漢語譯本：有人用瓦片和石頭投擲他，他仍然遠遠地舉起聲音教導他們說：『不要輕慢，要修忍辱之心，發菩薩的意願。』這是為什麼呢？因為當時的比丘、比丘尼、清信士、清信女，都貢高自大，常常聽到和看到這些。這位大士教導說：『我的心常常謙卑，不輕視各位賢者，即使被辱罵，我的心也不會增減。』他們這四類人，因此共同稱他為常被輕慢。這位大士臨終時，聽聞了寂趣音王如來講說《正法華經》二十頌的深奧含義，以及億百千件事。大士臨終時，躍到空中，高聲讚歎這部經典，並告訴他們說：『你們應當接受這部經典，也應當獲得像我之前一樣的清凈眼，耳、鼻、口、身、意也都會清凈。已經獲得這種清凈之後，還會增加二十億垓的壽命，獲得禪定，再為眾人講說這部經典。』之前那四部眾聽到他所說的話后，反而譭謗他，稱這位大士為常被輕慢、自大的人。當他們看到這位大士微妙的神力、辯才慧力、善巧方便的道力時，都來歸順，尊敬他為朋友，聽聞經法。這些人，多得不可計數，便立下了無上正真道的心意。當時，這位大士壽命終結之後，便遇到了二十百千億位如來正真，這些世尊都為他講說《正法華經》。他逐漸進步，憑藉這些德本，又再次見到二十億百千位如來，他們都同一個名號，號為雷鳴音王，都從他們那裡聽聞了這部經典。他又再次遇到二十億百千位如來，他們也同一個名號，名為雷音王，也從他們那裡聽聞了《正法華經》，受持諷誦，為四部眾宣說。在所生之處，常常自然獲得眼凈、耳凈、鼻凈、口凈、身凈、意凈，視聽通徹，鼻通口辯，身體輕盈，能洞察眾生的心，普遍為四部眾演說這部經典，分別其中的含義。」， "佛告訴德大勢菩薩說：『這位常被輕慢的大士，供養奉事'" ], "english_translations": [ "English version: Someone threw tiles and stones at him, yet he still raised his voice from afar to teach them, saying, 'Do not be disrespectful, cultivate the heart of patience, and generate the Bodhi mind.' Why is this so? Because at that time, the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) were arrogant and often heard and saw these things. The great Bodhisattva taught, 'My heart is always humble, and I do not look down upon any of you worthy ones. Even if I am insulted, my heart will not increase or decrease.' These four groups of people, therefore, commonly called him 'the one who is always disrespected.' When this great Bodhisattva was about to die, he heard the Tathagata (Buddha) Silent Sound King expounding the profound meaning of the twenty verses of the 'Saddharma Pundarika Sutra' (Lotus Sutra) and a hundred thousand million other matters. As the great Bodhisattva was dying, he leaped into the air, loudly praised this scripture, and told them, 'You should receive this scripture, and you should also attain the same pure eyes as I had before. Your ears, nose, mouth, body, and mind will also become pure. Having attained this purity, you will also increase your lifespan by twenty billion kalpas, attain samadhi (meditative absorption), and then expound this scripture to the masses.' The previous four assemblies, upon hearing what he said, instead slandered him, calling this great Bodhisattva 'the one who is always disrespected' and 'arrogant.' When they saw the great Bodhisattva's subtle spiritual powers, eloquence, wisdom, and skillful means, they all came to submit, respecting him as a friend, and listened to the Dharma. These people, countless in number, then established the mind for the unsurpassed, true, and right path. At that time, after this great Bodhisattva's life ended, he encountered twenty hundred thousand million Tathagatas, true and right ones. All these World Honored Ones expounded the 'Saddharma Pundarika Sutra' for him. He gradually progressed, and by virtue of these merits, he again saw twenty billion hundred thousand Tathagatas, all with the same name, called Thunder Sound King, and from them, he heard this scripture. He again encountered twenty billion hundred thousand Tathagatas, also with the same name, called Thunder Sound King, and from them, he also heard the 'Saddharma Pundarika Sutra,' received, upheld, recited, and expounded it for the four assemblies. In every place he was born, he naturally obtained pure eyes, pure ears, a pure nose, a pure mouth, a pure body, and a pure mind. His sight and hearing were clear, his nose was unobstructed, his mouth was eloquent, his body was light, and he could perceive the minds of all beings. He universally expounded this scripture for the four assemblies, explaining its meaning.", "The Buddha said to Bodhisattva Great Strength, 'This great Bodhisattva who was always disrespected, offered and served'" ] }

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若干億百千數如來已，復更值無數億百千如來，亦復從受《正法華經》，以是德本，自致無上正真之道成最正覺。德大勢！菩薩欲知大士常被輕慢于寂趣音王如來之世為四部人說經法者不乎？則我身是也。假使爾時設不受是《正法華經》，不持諷誦為人說者，不能疾逮無上正真道成最正覺。備從過去諸佛世尊，聞此經典，受持諷誦廣為人說致最正覺。爾時比丘、比丘尼、清信士、清信女，其一大士為說經言，我行恭敬不輕諸賢，仁等當逮如來正覺道德之慧。又諸四部輕彼大士罵詈形笑不自改者，二十億千劫所生之處，常不值佛不聞法聲，又萬劫中墮無可大地獄，拷掠燒炙痛不可言。罪已畢竟從地獄出，以彼大士教化之故，令發無上正真道意，皆得神通，慧無掛礙，今悉現在。」

佛語德大勢：「欲知爾時四部毀呰形笑恚罵大士者不？今此會中颰陀和等五百菩薩，師子月等五百比丘、比丘尼，今在佛前五百清信士、五百清信女等，皆不退轉，當成無上正真之道。」

佛告德大勢：「此《正法華經》其誼廣大，威神無量一切無慶，諸菩薩大士所當欽尚。如來滅后其受斯經，持諷誦讀得福如是，逮成無上正真道。」

於是世尊，而嘆頌曰：

「今我識念，　　往古過事，　　佛名寂趣， 　音聲之王。

{ "translations": [ "現代漢語譯本：已經有若干億百千數目的如來出現，又再次遇到無數億百千如來，也從他們那裡接受《正法華經》。憑藉這樣的功德根本，自己達到無上正真之道，成就最正覺（無上正等正覺）。德大勢（菩薩名）！菩薩想知道大士（菩薩的尊稱）在寂趣音王如來（佛名）的時代，常被輕慢，為四部（比丘、比丘尼、優婆塞、優婆夷）人說法的人是不是我呢？那就是我。假設當時我沒有接受這部《正法華經》，不持誦、不為他人宣說，就不能快速達到無上正真之道，成就最正覺。我從過去諸佛世尊那裡，聽聞這部經典，受持、諷誦、廣泛為他人宣說，才成就最正覺。當時的比丘、比丘尼、清信士（優婆塞）、清信女（優婆夷），其中一位大士為他們說法，說：『我行恭敬，不輕視各位賢者，你們應當達到如來正覺的道德智慧。』又那些四部人輕視那位大士，謾罵、嘲笑而不悔改的，在二十億千劫所生之處，常常遇不到佛，聽不到佛法，又在萬劫中墮入無可大地獄，遭受拷打、燒灼，痛苦難以言說。罪業結束后從地獄出來，因為那位大士的教化，讓他們發起無上正真道的心意，都得到神通，智慧沒有障礙，現在都存在於此。」 , "佛告訴德大勢：『想知道當時四部人譭謗、嘲笑、嗔罵大士的人是誰嗎？現在這個法會中的颰陀和（菩薩名）等五百位菩薩，師子月（比丘名）等五百位比丘、比丘尼，現在在佛前的五百位清信士、五百位清信女等，都不會退轉，都將成就無上正真之道。』", "佛告訴德大勢：『這部《正法華經》的意義廣大，威神力量無量，一切都無可比擬，是諸位菩薩大士應當欽佩尊崇的。如來滅度后，如果有人接受這部經，持誦讀誦，得到的福報就是這樣，最終達到無上正真之道。』", "於是世尊，用偈頌讚嘆道：", "『現在我回憶，過去久遠的事，佛名叫寂趣，是音聲之王。』" ], "english_translations": [ "English version: There have been countless billions of trillions of Tathagatas (Buddhas), and again I encountered countless billions of trillions of Tathagatas, and also received the 'Saddharma Pundarika Sutra' (Lotus Sutra) from them. By virtue of this root of merit, I myself attained the unsurpassed, true, and right path, achieving the most perfect enlightenment (Anuttara-samyak-sambodhi). O Great Power (a Bodhisattva's name)! Does the Bodhisattva wish to know if the great being (a respectful term for Bodhisattva) who was often slighted in the time of the Tathagata Silent Sound King (a Buddha's name), and who preached the Dharma to the four assemblies (monks, nuns, laymen, and laywomen), was me? It was me. If at that time I had not received this 'Saddharma Pundarika Sutra,' had not upheld, recited, and preached it to others, I would not have been able to quickly attain the unsurpassed, true, and right path, achieving the most perfect enlightenment. I heard this scripture from the past Buddhas, World Honored Ones, upheld, recited, and widely preached it to others, and thus achieved the most perfect enlightenment. At that time, the monks, nuns, laymen (Upasakas), and laywomen (Upasikas), one of the great beings preached to them, saying, 'I practice reverence and do not slight you worthy ones; you should attain the moral wisdom of the Tathagata's perfect enlightenment.' And those of the four assemblies who slighted that great being, reviled, mocked, and did not repent, in the places where they were born for twenty billion trillion kalpas (eons), they would not encounter a Buddha, nor hear the sound of the Dharma, and for ten thousand kalpas they would fall into the Avici hell, suffering unbearable torture and burning. After their sins were exhausted and they emerged from hell, because of the teachings of that great being, they would give rise to the intention for the unsurpassed, true, and right path, and all would attain supernatural powers, and their wisdom would be without hindrance, and now they are all present here.", "The Buddha said to Great Power, 'Do you wish to know who those of the four assemblies were who slandered, mocked, and reviled the great being at that time? Now, in this assembly, the five hundred Bodhisattvas such as Bhadrapala (a Bodhisattva's name), the five hundred monks and nuns such as Lion Moon (a monk's name), and the five hundred laymen and five hundred laywomen who are now before the Buddha, all will not regress and will attain the unsurpassed, true, and right path.'", "The Buddha told Great Power, 'The meaning of this 'Saddharma Pundarika Sutra' is vast, its majestic power is immeasurable, and it is incomparable. It is what all Bodhisattvas and great beings should revere and respect. After the Tathagata's Parinirvana (passing away), if someone receives this scripture, upholds and recites it, the merit they obtain will be like this, and they will ultimately attain the unsurpassed, true, and right path.'", "Then the World Honored One, praised in verse, saying:", "'Now I recall, the past events of long ago, the Buddha's name was Silent Sound, the King of Sound.'" ] }

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威神無量，　　天人所敬， 　為諸眾生，　　人民講法。　　其佛最勝， 　滅度之後，　　然其正法，　　最末世時， 　有一比丘，　　為菩薩行，　　因時號名， 　常被輕慢。　　即時往至，　　于比丘眾， 　及比丘尼，　　所睹顛倒，　　但勸化之。 　志行佛道，　　自宣我心，　　不懷憍恣， 　罵詈輕毀，　　每見形笑，　　彼時常為， 　使聞此言。　　假使得聞，　　此經法時， 　若覆住立，　　設有所作。　　時明慧者， 　臨欲壽終，　　用分別說，　　此《正法華》， 　尋時報應，　　增益壽命，　　變現其身， 　而得自在。　　處在虛空，　　講說經典， 　教化一切，　　悉發道慧。　　於時大士， 　壽終沒後，　　逮見諸佛，　　億百千垓。 　稍稍漸漸，　　開化入法，　　為分別說， 　於斯經卷。　　諸最勝子，　　得成為佛， 　則我身是，　　能仁如來。　　其諸比丘， 　口喜誹謗，　　眾比丘尼，　　及清信士， 　彼時所有，　　諸清信女，　　被蒙開化， 　聞經解慧，　　常當睹見，　　無數億佛， 　則颰陀和，　　五百人是。　　諸比丘眾， 　及比丘尼，　　清信士女，　　今見佛前。 　吾爾時悉，　　令聞尊法，　　皆開化之，

【現代漢語翻譯】 現代漢語譯本 佛陀的威神之力無量無邊，受到天人和世人的尊敬。 爲了所有眾生，佛陀為人們宣講佛法。這位佛陀最為殊勝。 在佛陀滅度之後，當他的正法處於末世之時， 有一位比丘，爲了實踐菩薩的修行，因時機而得名， 常常受到輕視和怠慢。他隨即前往， 在比丘眾和比丘尼面前，看到顛倒的現象，就勸導他們。 他立志修行佛道，宣說自己的心意，不懷驕傲放縱， 即使被謾罵、輕視和詆譭，每次見到他們都面帶笑容， 那時他常常讓他們聽到這些話。即使他們聽到了， 當聽到這部經法時，無論是站立還是在做其他事情。 那時，這位明智的人，在臨終之際，用分別解說的方式， 講述這部《正法華》（Saddharma-puṇḍarīka，即《妙法蓮華經》的另一種稱呼）， 隨即得到報應，壽命增長，身體發生變化， 從而獲得自在。他處在虛空中， 宣講經典，教化一切眾生，使他們都生起道慧。 那時，這位大士，在壽命終結之後， 得以見到無數億百千垓（垓，古代數量單位）的佛陀。 他逐漸地開悟，進入佛法，為他們分別解說， 這部經卷。這些最殊勝的佛子， 得以成就佛果，那麼我的身份就是， 能仁如來（Śākyamuni，釋迦牟尼佛的稱號）。那些比丘， 喜歡誹謗，還有比丘尼，以及清信士（Upāsaka，在家男居士）， 那時所有的清信女（Upāsikā，在家女居士）， 被開導教化，聽聞佛經，理解智慧， 常常能夠見到無數億的佛陀， 他們就是跋陀和（Bhadraka，賢護菩薩）等五百人。 那些比丘眾，以及比丘尼，清信士和清信女， 現在都出現在佛前。 那時，讓他們聽聞尊貴的佛法，都開悟教化他們。

【English Translation】 English version The Buddha's majestic power is immeasurable, revered by gods and humans. For the sake of all sentient beings, the Buddha preaches the Dharma to the people. This Buddha is the most supreme. After the Buddha's parinirvana, when his true Dharma is in the last age, there was a Bhikṣu (monk), practicing the Bodhisattva path, who was named according to the times, and was often looked down upon and disrespected. He immediately went to, the assembly of Bhikṣus and Bhikṣuṇīs (nuns), seeing the inverted views, and advised them. He was determined to practice the Buddha's path, declaring his own mind, without arrogance or indulgence, even when scolded, despised, and slandered, he always smiled when he saw them, at that time, he often let them hear these words. Even if they heard, when they heard this Dharma, whether standing or doing other things. At that time, this wise person, at the time of his death, using the method of detailed explanation, spoke about this 'Saddharma-puṇḍarīka' (the Lotus Sutra), and immediately received retribution, his lifespan increased, his body transformed, and thus he gained freedom. He was in the void, preaching the scriptures, teaching all beings, causing them to generate wisdom of the path. At that time, this great being, after the end of his life, was able to see countless billions of Buddhas. He gradually awakened, entered the Dharma, and explained to them in detail, this scripture. These most supreme sons of the Buddha, were able to achieve Buddhahood, then my identity is, the Tathāgata (Buddha) Śākyamuni. Those Bhikṣus, who liked to slander, and the Bhikṣuṇīs, as well as the Upāsakas (male lay devotees), and all the Upāsikās (female lay devotees) at that time, were enlightened and taught, heard the scriptures, and understood wisdom, and were often able to see countless billions of Buddhas, they are the five hundred people including Bhadraka (a Bodhisattva). Those Bhikṣus, as well as Bhikṣuṇīs, Upāsakas and Upāsikās, are now all present before the Buddha. At that time, let them hear the honored Dharma, and enlighten them all.

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使得曉了。　　於今佛身，　　滅度之後， 　數數當受，　　奉斯經卷。　　無數億億， 　而當思惟，　　未曾得聞，　　如是之法。 　假使有佛，　　億百千數，　　希聞講說， 　如斯等經。　　是故以聞，　　如是像典， 　自在聖尊，　　稱讚經典。　　我滅度后， 　若有說此，　　頻數當忍，　　受《正法華》。」

正法華經如來神足行品第二十

爾時于彼三千世界塵數億百千垓諸菩薩等從地踴出者，一切皆悉住世尊前，僉然叉手白大聖曰：「如來滅后，布露經典遍諸佛國，及世尊土滅度之處，于彼所在講說斯經，多所利益。若有受持此妙典要，講讀書寫為人說者，德不可量。」

於時溥首，處於忍界諸菩薩無數億百千垓，受比丘、比丘尼、清信士、清信女，諸天、龍、神、健沓和、阿須倫、迦留羅、真陀羅、摩休勒及人非人，如來皆為神足變化。如來、至真、等正覺，為現瑞應，悉得柔順法忍，皆令書寫《正法華經》，化異世界億百千數諸菩薩等，各各坐于諸寶樹下師子座上。

爾時能仁世尊，及此一切如來正覺，現其神足具足充滿，百千歲中有所興立，應時百千歲中功德自然，而大光明滅除陰雲，彈指之頃自然有聲靡不通達，十方佛國一切世界六反震動，諸天、龍

【現代漢語翻譯】 現代漢語譯本 要讓他們明白。如今佛陀的色身，在滅度之後，要常常受持，奉行這部經卷。無數億億的人，應當思惟，這從未聽聞過的，如此殊勝的佛法。假如有佛，有億百千數那麼多，都很難聽到講說，像這樣的經典。因此，聽聞了，像這樣的經典，自在的聖尊，都稱讚這部經典。我滅度之後，如果有人宣說此經，要頻頻忍受，受持《正法華經》。

《正法華經·如來神足行品》第二十

那時，從三千大千世界如塵沙般無數億百千垓的諸菩薩等，從地涌出，都來到世尊面前，合掌向大聖佛陀稟告說：『如來滅度后，將經典廣佈于諸佛國土，以及世尊您滅度的地方，在那些地方講說此經，能利益無量眾生。如果有人受持這部妙典要義，讀誦書寫，併爲他人宣說，其功德不可估量。』

當時，普首（菩薩名）率領著忍界無數億百千垓的菩薩，以及比丘、比丘尼、清信士、清信女，諸天、龍、神、乾闥婆（天神，樂神）、阿修羅（非天，好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天神，歌神）、摩睺羅伽（大蟒神）以及人非人等，如來都為他們示現神足變化。如來、至真、等正覺，爲了示現瑞相，使他們都得到柔順法忍，都讓他們書寫《正法華經》，教化異世界無數億百千的菩薩等，讓他們各自坐在諸寶樹下的獅子座上。

那時，能仁世尊（釋迦牟尼佛），以及所有如來正覺，示現他們的神足，具足圓滿，在百千歲中所興立的，應時在百千歲中功德自然成就，而大光明消除了陰雲，彈指之間自然發出聲音，無不通達，十方佛國一切世界六種震動，諸天、龍

【English Translation】 English version To make them understand. Now, the Buddha's physical body, after its extinction, should be frequently received and upheld, and this scripture should be followed. Countless billions of people should contemplate this Dharma, which has never been heard before. If there were Buddhas, as many as billions and hundreds of thousands, it would be rare to hear them preach such a scripture. Therefore, having heard, such a scripture, the self-existent Holy One, praises this scripture. After my extinction, if someone proclaims this scripture, they should frequently endure, and uphold the 'Saddharma-pundarika Sutra'.

The Twentieth Chapter, 'The Supernatural Powers of the Tathagata' from the Saddharma-pundarika Sutra

At that time, the countless billions of Bodhisattvas, as numerous as the dust particles in three thousand great chiliocosms, who had sprung forth from the earth, all stood before the World Honored One, and with their palms joined, they addressed the Great Sage, saying: 'After the Tathagata's extinction, the scriptures will be widely spread throughout the Buddha lands, and in the places where the World Honored One has passed away, preaching this scripture in those places will benefit countless beings. If anyone receives and upholds the essence of this wonderful scripture, recites, writes, and explains it to others, their merit will be immeasurable.'

At that time, Pu Shou (a Bodhisattva's name), leading countless billions of Bodhisattvas from the realm of endurance, along with monks, nuns, laymen, laywomen, gods, dragons, spirits, Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), and humans and non-humans, the Tathagata manifested his supernatural powers for them. The Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, in order to show auspicious signs, caused them all to attain the forbearance of the gentle Dharma, and had them all write the 'Saddharma-pundarika Sutra', and transformed countless billions of Bodhisattvas from different worlds, having each of them sit on lion thrones under jeweled trees.

At that time, the Sakyamuni Buddha, the Sage, and all the Tathagatas, the Perfectly Enlightened Ones, manifested their supernatural powers, fully and completely, and whatever was established in a hundred thousand years, the merits would naturally be accomplished in a hundred thousand years, and the great light dispelled the dark clouds, and in the snap of a finger, a sound naturally arose, reaching everywhere, and all the worlds in the ten directions of the Buddha lands shook in six ways, and the gods, dragons

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、神、阿須倫、迦留羅、真陀羅、摩休勒，承佛威神各隨所住，無央數千諸佛世界，普悉睹見斯忍佛土。又諸如來十方無數億百千垓，各各自坐諸寶樹下師子座上，能仁如來、多寶世尊，于彼七寶廟寺講堂，自然嚴凈師子之座，威曜顯赫。

無數無限不可計會億百千垓菩薩大士及四部眾，見斯變化，心中愕然驚喜無量，得未曾有。則聞空中音聲，而歌頌曰：「仁者！欲知過是無限不可思議億百千垓諸佛世界，有佛世界，名曰忍土，于彼有佛，號能仁如來，為諸菩薩大士，講《正法華經》方等典詔，一切諸佛普護斯經，用救菩薩大士。以故諸賢，心當質直清凈，稽首歸命勸贊奉侍，供養彼能仁正覺。」

於時眾生聞空中自然之音，有佛世尊，號曰能仁，這聞名稱，應時叉手，以若干種華香衣服幢幡雜香，舉手各散忍世界，瓔珞珠璣、諸貫真珠、如意寶珠而供養之。其華香幡蓋、瓔珞珠璣、明月寶珠，自然來入于忍世界，尋時合會為寶華蓋，在於虛空悉覆諸佛及菩薩上。

時彼世尊告諸異行，及佛前住諸菩薩眾：「如來正覺功德威神，不可思議。諸族姓子，于無數億那術百千垓劫，說此經誼不可究竟，雖無央數若干種經，所不能及不可限盡，欲度彼岸難得邊際。諸族姓子，舉要言之，假令有人慾了斯經

【現代漢語翻譯】 現代漢語譯本：天神、阿修羅（非天，一種好戰的神）、迦樓羅（金翅鳥，一種神鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神），他們憑藉佛陀的威神之力，各自從所居住的無量無數千個佛世界，都能夠清楚地看到這個娑婆佛土。又有無數億百千垓的如來，各自坐在寶樹下的獅子座上，能仁如來（釋迦牟尼佛）和多寶世尊，在那七寶廟寺的講堂里，自然顯現出莊嚴清凈的獅子座，威光顯赫。 無數無量不可計數億百千垓的菩薩大士以及四部弟子，看到這種變化，心中驚愕又歡喜，感到前所未有。這時，他們聽到空中傳來聲音，歌頌道：『諸位仁者！想要知道，在超過無限不可思議億百千垓的諸佛世界之外，有一個佛世界，名叫忍土（娑婆世界），那裡有一尊佛，號為能仁如來（釋迦牟尼佛），他正在為諸位菩薩大士講說《正法華經》等大乘經典，一切諸佛都普遍護持這部經典，用來救度菩薩大士。因此，各位賢者，應當以正直清凈的心，頂禮歸命，勸請讚歎，奉侍供養那位能仁正覺。』 當時，眾生聽到空中自然發出的聲音，得知有一位佛世尊，號為能仁，聽到這個名號，立刻合掌，用各種鮮花、香、衣服、幢幡、雜香，舉手向忍世界散去，又用瓔珞、珠璣、各種貫穿的珍珠、如意寶珠來供養。那些鮮花、香、幡蓋、瓔珞、珠璣、明月寶珠，自然飛入忍世界，隨即匯聚成寶華蓋，在虛空中覆蓋著諸佛和菩薩。 這時，那位世尊告訴那些異行者，以及在佛前住的諸菩薩眾：『如來正覺的功德威神，不可思議。各位善男子，即使在無數億那由他百千垓劫的時間裡，講述這部經的意義也無法窮盡，雖然有無數種經典，也無法與之相比，無法限量，想要度過彼岸，難以到達邊際。各位善男子，簡要來說，假如有個人想要了解這部經』

【English Translation】 English version: Gods, Asuras (a type of warring deity), Garudas (a mythical bird), Kinnaras (a celestial musician), and Mahoragas (a serpent deity), by the power of the Buddha, each from their respective abodes in countless thousands of Buddha-worlds, were able to clearly see this Saha Buddha-land. Moreover, countless billions of nayutas of Tathagatas, each seated on lion thrones under jeweled trees, the Sakyamuni Tathagata and the Prabhutaratna World-Honored One, in the lecture halls of those seven-jeweled temples, naturally manifested magnificent and pure lion thrones, radiating brilliant light. Countless, immeasurable, and incalculable billions of nayutas of Bodhisattva Mahasattvas and the fourfold assembly, seeing this transformation, were astonished and overjoyed, feeling something unprecedented. Then, they heard a voice in the sky, singing: 'Noble ones! If you wish to know, beyond these countless, inconceivable billions of nayutas of Buddha-worlds, there is a Buddha-world called the Saha-land, where there is a Buddha named Sakyamuni Tathagata, who is expounding the 'Saddharma Pundarika Sutra' and other Mahayana scriptures to the Bodhisattva Mahasattvas. All Buddhas universally protect this sutra, using it to save Bodhisattva Mahasattvas. Therefore, virtuous ones, you should have upright and pure minds, bow down in reverence, urge and praise, serve and make offerings to that Sakyamuni Samyak-sambuddha.' At that time, the beings, hearing the natural sound from the sky, learned that there was a World-Honored One named Sakyamuni. Upon hearing this name, they immediately joined their palms and, with various flowers, incense, clothing, banners, and mixed fragrances, raised their hands and scattered them towards the Saha-world. They also offered necklaces, jewels, various strings of pearls, and wish-fulfilling jewels. Those flowers, incense, banners, canopies, necklaces, jewels, and bright moon pearls naturally flew into the Saha-world and immediately gathered into a jeweled flower canopy, covering all the Buddhas and Bodhisattvas in the sky. At that time, that World-Honored One told those of different practices and the assembly of Bodhisattvas who were standing before the Buddha: 'The merit and power of the Tathagata's Samyak-sambuddha are inconceivable. Noble sons, even in countless billions of nayutas of kalpas, the meaning of this sutra cannot be fully explained. Although there are countless kinds of sutras, they cannot compare to this one, which is limitless. To cross to the other shore is difficult to reach the boundary. Noble sons, to put it briefly, if someone wishes to understand this sutra'

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要，悉佛威神普諸佛法，諸世尊界諸佛精進，諸佛閑居諸佛妙力，示現是經。故族姓子，佛滅度后，當以慇勤求此經典，受持書寫精進奉行，供養承事為他人說。設使有人，赍此經行講贊書寫，思惟奉宣著于竹帛，若在精舍齋堂室宅，大林樹下若在水邊，當起塔廟。所以者何？則為如來所處之地，觀是道場佛所坐樹，則當察之，一切如來正覺所游，群聖世雄轉法輪處，十方諸佛在中滅度，等無差特。」於斯世尊，而嘆頌曰：

「世愍哀法，　　不可思議，　　而常建立， 　神通之慧，　　亦復示現，　　普等明目， 　眾生一切，　　悉得歡喜。　　其舌神根， 　暢音梵天，　　演奮光明，　　億百千垓。 　諸群萌類，　　睹見神足，　　怪未曾有， 　皆入大道。　　又聖導師，　　興一大光， 　彈指之頃，　　宣洪音聲，　　即時普告， 　一切佛土，　　周遍十方，　　諸佛世界。 　如此變化，　　及余感動，　　大聖所現， 　瑞應如是。　　如來爾時，　　皆令歡喜， 　佛滅度后，　　奉是經卷，　　安住宣暢， 　功德之法，　　無央數劫，　　不可思議。 　持是經卷，　　福祚之限，　　導師咨嗟， 　若干無量。　　欲盡其限，　　不可邊崖， 　猶如虛空，　　不可窮極。　　名

【現代漢語翻譯】 現代漢語譯本 要知道，這是佛陀以其威神之力，普遍展現諸佛的法，諸世尊的境界，諸佛的精進，諸佛的閑居之處，以及諸佛的微妙力量，才示現出這部經典。所以，善男子，佛陀滅度之後，你們應當以慇勤之心求取這部經典，受持、書寫、精進奉行，供養、承事，併爲他人宣說。如果有人，攜帶此經，進行講說、讚歎、書寫，思惟、奉行，將其著于竹帛之上，無論是在精舍、齋堂、室宅，還是在大林樹下、水邊，都應當建立塔廟。這是為什麼呢？因為那裡就是如來所處之地。觀察那個道場，佛陀所坐的樹，就應當明白，那是所有如來證得正覺所遊歷的地方，是所有聖賢、世間雄杰轉法輪的地方，是十方諸佛在那裡滅度的地方，都是平等無差別的。這時，世尊以偈頌讚嘆道： 『世尊憐憫眾生，所說法是不可思議的，而且是恒常建立的， 神通的智慧，也同樣展現出來，普遍照亮一切， 使一切眾生，都能夠歡喜。他的舌根， 發出清凈的梵音，演說奮發的光明，億百千垓。 各種眾生，都看見了神足通，感到驚奇，前所未有， 都進入了大道。又，聖導師，發出巨大的光明， 在彈指之間，宣說洪亮的聲音，即時普遍告知， 一切佛土，周遍十方，諸佛世界。 這樣的變化，以及其他的感動，都是大聖所展現的， 這些瑞應就是如此。如來那時，都令眾生歡喜， 佛陀滅度之後，奉持這部經卷，安住並宣揚， 其功德之法，經過無數劫，都是不可思議的。 持誦這部經卷，所獲得的福報，導師都讚歎， 是若干無量的。想要窮盡其限度，是無法到達邊際的， 就像虛空一樣，是無法窮盡的。』

【English Translation】 English version Know that it is through the majestic power of the Buddha, the universal manifestation of the Buddhas' Dharma, the realms of all World Honored Ones, the diligence of all Buddhas, the secluded abodes of all Buddhas, and the wondrous powers of all Buddhas, that this sutra is revealed. Therefore, sons and daughters of good families, after the Buddha's Parinirvana, you should diligently seek this sutra, receive, uphold, write, diligently practice, make offerings, serve, and explain it to others. If there is anyone who carries this sutra, speaks, praises, writes, contemplates, practices, and inscribes it on bamboo or silk, whether in a monastery, a refectory, a dwelling, under a great forest tree, or by the water's edge, a stupa should be erected. Why is this so? Because that is the place where the Tathagata resides. Observing that Bodhimanda (place of enlightenment), the tree where the Buddha sat, one should understand that it is the place where all Tathagatas attained Right Enlightenment, where all sages and heroes of the world turned the Dharma wheel, and where Buddhas of the ten directions entered Parinirvana, all equally without difference.」 At this time, the World Honored One praised in verse: 『The World Honored One pities the world, the Dharma is inconceivable, and is constantly established, The wisdom of supernatural powers is also manifested, universally illuminating all, Enabling all sentient beings to rejoice. His tongue root, Emits pure Brahma sounds, expounding the light of vigor, for billions and trillions of kalpas. All kinds of beings, seeing the supernatural powers, are amazed, unprecedented, And all enter the Great Path. Moreover, the Holy Guide, emits a great light, In the snap of a finger, proclaims a resounding voice, immediately and universally announcing, To all Buddha lands, pervading the ten directions, the worlds of all Buddhas. Such transformations, and other inspirations, are manifested by the Great Sage, Such are the auspicious signs. The Tathagata at that time, made all beings rejoice, After the Buddha's Parinirvana, upholding this sutra, abiding and proclaiming it, The merit of this Dharma, through countless kalpas, is inconceivable. The blessings obtained from upholding this sutra, are praised by the Guide, Are countless and immeasurable. To try to exhaust its limits, is to reach no end, Like space, it is impossible to fathom.』

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稱至德， 　無能思惟，　　持是經者，　　凈德常然。 　則為見佛，　　大聖導師，　　及吾於世， 　滅度大通。　　則此一切，　　諸菩薩眾， 　並復睹此，　　四部之會，　　其有值遇， 　斯經典者，　　則為遭見，　　今日之會。 　佛滅度后，　　亦覆在此，　　及彼十方， 　諸佛世界，　　其有能持，　　此經卷者， 　則為睹覲，　　諸過去佛，　　及於十方， 　今現在佛。　　目自面見，　　供養奉持， 　悉當悅意，　　向人中上。　　在於道場， 　所可思惟，　　當速受持，　　於此經典， 　自然辯才，　　無所掛礙。　　設本種命， 　不能長者，　　當分別曉，　　於斯經誼， 　便當受持，　　於此世尊，　　曉了諸經， 　次第所歸。　　大聖世尊，　　滅度之後， 　假使有人，　　至誠說者。　　分別此經， 　議理所趣，　　則講審諦，　　諸經卷誼。 　其人光明，　　分別所覺，　　譬如日月， 　普照遠近。　　游于天下，　　在所至到， 　勸化發起，　　無數菩薩。　　是故智慧， 　諸菩薩眾，　　聞如是像，　　經無等倫。 　我滅度后，　　奉此經典，　　其人不疑， 　于佛大道。」

正法華經藥王菩薩品第二十一

於是宿王華

【現代漢語翻譯】 現代漢語譯本 稱讚至高無上的德行， 這種德行是無法用思維去衡量的， 能夠受持這部經典的人， 他的德行自然而然地清凈。 這樣的人就如同見到了佛， 見到了偉大的聖者導師， 以及我（佛）在世間， 滅度時所顯現的大神通。 那麼所有這一切， 諸位菩薩大眾， 都能夠見到這， 四部（比丘、比丘尼、優婆塞、優婆夷）的集會， 凡是能夠遇到， 這部經典的人， 就如同親身遭遇， 今日的法會一般。 佛陀滅度之後， 也同樣會在這裡， 以及其他十方， 諸佛的世界裡， 凡是能夠受持， 這部經卷的人， 就如同親眼見到， 過去的諸佛， 以及十方， 現在住世的佛陀。 他們會親眼見到， 供養和奉持， 所有這些都會使他們感到喜悅， 成為人中之上。 在道場之中， 所能思惟的， 應當迅速受持， 這部經典， 自然會擁有辯才， 沒有任何障礙。 假設原本的根性， 不能增長的人， 應當分別明瞭， 這部經典的意義， 便應當受持， 對於這位世尊（佛）， 明瞭諸經， 次第所歸的道理。 偉大的聖者世尊， 滅度之後， 假使有人， 至誠地宣說， 分別這部經典， 議論其道理所趨向， 那麼他所講的， 就是審諦的， 諸經卷的意義。 那個人所發出的光明， 分別所覺悟的， 就像日月一樣， 普遍照耀遠近。 遊行于天下， 在所到達的地方， 勸化和發起， 無數的菩薩。 因此有智慧的， 諸位菩薩大眾， 聽聞到這樣的， 經典是無與倫比的。 我滅度之後， 奉持這部經典， 那個人不會懷疑， 佛陀的偉大道路。

《正法華經·藥王菩薩品》第二十一

這時，宿王華（菩薩名）

【English Translation】 English version Praising the supreme virtue, Which is beyond the reach of thought, Those who uphold this sutra, Their virtue will naturally be pure. Such people are as if they have seen the Buddha, Seen the great sage and teacher, And my (Buddha's) great spiritual powers in the world, When I pass into Nirvana. Then all of this, All the Bodhisattva assembly, Will be able to witness this, Gathering of the four groups (monks, nuns, laymen, laywomen), Whoever encounters, This sutra, Is as if they have personally encountered, Today's Dharma assembly. After the Buddha's Nirvana, It will also be here, And in the other ten directions, In the worlds of all Buddhas, Whoever can uphold, This scripture, Is as if they have personally seen, The Buddhas of the past, And in the ten directions, The Buddhas who are now living. They will see with their own eyes, Offerings and upholdings, All of this will make them joyful, And become the best among people. In the place of enlightenment, What can be contemplated, Should be quickly upheld, This sutra, Naturally, they will have eloquence, Without any obstacles. Suppose the original nature, Cannot grow, They should clearly understand, The meaning of this sutra, Then they should uphold, Regarding this World Honored One (Buddha), Understanding all the sutras, The order of their teachings. The great sage, World Honored One, After passing into Nirvana, If there is someone, Who sincerely proclaims, And explains this sutra, Discussing the direction of its principles, Then what they speak, Will be the true meaning, Of all the scriptures. The light that person emits, And the understanding they have, Is like the sun and moon, Universally illuminating far and near. Traveling throughout the world, Wherever they go, They will encourage and inspire, Countless Bodhisattvas. Therefore, the wise, All the Bodhisattva assembly, Hearing of such, A sutra that is unparalleled. After my Nirvana, Upholding this sutra, That person will not doubt, The great path of the Buddha.

The Twenty-first Chapter, 'Bhaisajyaraja Bodhisattva' of the Saddharma Pundarika Sutra

At that time, King Flower of Constellations (a Bodhisattva)

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菩薩前白佛言：「藥王菩薩，以何等故，游忍世界，堪任無數勤苦之難？善哉天尊，愿為十方諸佛世界菩薩聲聞雲集於斯，若有聞佛班宣藥王初發道心宿行功勛，為今眾會及後來世，普聞受持追學究竟，天人龍鬼、諸尊神王，僉皆悅豫發大道意，自致正覺度脫一切。」

於時世尊，見宿王華髮心至誠，為一切諸佛，贊曰：「善哉！乃為將來諸菩薩施，勸進後學令入道智。諦聽諦聽！善思念之。」

「唯然世尊，愿樂欲聞。」

佛言：「乃往過去江河沙劫，爾時有佛，號離垢日月光首如來、至真、等正覺，出現於世，其土壽命四萬二千歲，教化眾生濟度危厄，於時十方菩薩大會有八十億，諸聲聞眾七十二江河沙等。又其佛土而無女人三惡之趣，無阿須倫八難之患。其地平正紺琉璃色，眾寶校成莊嚴清凈，生眾寶樹週迴圍繞，珍琦珓珞周匝覆蓋，豎諸幢幡，寶瓶香爐燒眾名香，一切樹下設寶床榻，坐具嚴飾不可稱載，諸坐具上有五千億諸天之座，鼓諸音樂歌佛功德，以為供養。於時其佛，為諸菩薩及聲聞眾，分別講說《正法華經》。時有菩薩，名眾生喜見，聞佛敷演散解義要，即奉佛法遵習苦行，夙夜精進萬二千歲，經行不坐竟萬二千歲，即便逮得普現三昧。逮此定已輒復思惟：『吾以逮是普現三昧，

【現代漢語翻譯】 現代漢語譯本：菩薩在佛前說道：『藥王菩薩（Bhaisajyaraja Bodhisattva），是因何緣故，游化于這堪忍世界（Saha world），能夠承受無數的勤苦和艱難？善哉，天尊（Bhagavat），愿您為十方諸佛世界的菩薩和聲聞（Sravaka）們在此聚集，如果有人聽聞佛陀宣講藥王菩薩最初發菩提心（Bodhi-citta）的宿世修行功德，爲了現在的法會以及未來的世代，普遍聽聞、受持、追隨學習直至究竟，天人、龍鬼、諸位尊神和王者，都能夠歡喜踴躍，發起大道之心，最終證得正覺，度脫一切眾生。』 當時，世尊（Bhagavat）見到宿王華（Nakshatraraja-kusuma）發心至誠，爲了所有諸佛，讚歎道：『善哉！這是爲了將來諸菩薩的施予，勸勉後來的學人進入道智。仔細聽，仔細聽！好好地思念它。』 『是的，世尊，我們樂意聽聞。』 佛陀說道：『在過去無量無數的江河沙劫之前，那時有一尊佛，號為離垢日月光首如來（Vimalasuryaprabha-sri Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha），出現在世間，他的國土壽命有四萬二千歲，教化眾生，救度危難。當時，十方菩薩大會有八十億，諸聲聞眾有七十二個恒河沙數。而且，那個佛土沒有女人、三惡道（Three Evil Paths），沒有阿修羅（Asura）和八難（Eight Difficulties）的苦患。那裡的土地平坦方正，呈現紺琉璃色，用各種珍寶裝飾，莊嚴清凈，生長著各種寶樹，週迴環繞，珍奇的瓔珞周匝覆蓋，豎立著各種幢幡，寶瓶香爐燃燒著各種名香，所有的樹下都設有寶床和坐具，裝飾得無比莊嚴，無法稱量。這些坐具上有五千億諸天的座位，他們演奏各種音樂，歌頌佛陀的功德，以此作為供養。當時，那尊佛為諸菩薩和聲聞眾，分別講說《正法華經》（Saddharma-pundarika Sutra）。當時有一位菩薩，名叫眾生喜見（Sarvasattvapriyadarsana），聽聞佛陀敷演散佈講解經義的要點，就奉行佛法，遵習苦行，日夜精進一萬二千年，經行不坐也有一萬二千年，隨即證得了普現三昧（Samadhi of Universal Manifestation）。證得此定之後，他便又思惟：『我已證得這普現三昧，』

【English Translation】 English version: The Bodhisattva then said to the Buddha, 'For what reason, O Bhaisajyaraja Bodhisattva, do you travel in this Saha world, able to endure countless hardships and difficulties? Well done, O Bhagavat, may you, for the sake of the Bodhisattvas and Sravakas from the ten directions of the Buddha worlds gathered here, if anyone hears the Buddha proclaim the initial aspiration of Bhaisajyaraja Bodhisattva to the Bodhi-citta and his past meritorious deeds, for the sake of this assembly and future generations, may they universally hear, receive, uphold, follow, and learn until the end, so that gods, dragons, ghosts, all venerable deities and kings, may all rejoice and generate the mind of the Great Path, ultimately attaining perfect enlightenment and liberating all beings.' At that time, the Bhagavat, seeing Nakshatraraja-kusuma's sincere aspiration, praised him for the sake of all the Buddhas, saying, 'Well done! This is for the benefit of future Bodhisattvas, encouraging later learners to enter the wisdom of the Path. Listen carefully, listen carefully! Think about it well.' 'Yes, O Bhagavat, we are eager to hear.' The Buddha said, 'In the past, countless kalpas ago, there was a Buddha named Vimalasuryaprabha-sri Tathagata, Arhat, Samyaksambuddha, who appeared in the world. His land had a lifespan of forty-two thousand years, teaching sentient beings and saving them from dangers. At that time, there were eighty billion Bodhisattvas in the assembly from the ten directions, and seventy-two Ganges sands of Sravakas. Moreover, that Buddha land had no women, no three evil paths, no Asuras, and no suffering of the eight difficulties. The land was flat and square, the color of dark lapis lazuli, adorned with various treasures, solemn and pure, with various precious trees growing around, surrounded by precious necklaces, with various banners and flags erected, and precious vases and incense burners burning various famous incenses. Under all the trees were precious beds and seats, adorned with immeasurable solemnity. On these seats were five hundred billion seats for the gods, who played various music and sang the praises of the Buddha's merits as offerings. At that time, that Buddha was separately expounding the Saddharma-pundarika Sutra for the Bodhisattvas and Sravakas. At that time, there was a Bodhisattva named Sarvasattvapriyadarsana, who, upon hearing the Buddha expound and explain the essential points of the sutra, practiced the Dharma, followed ascetic practices, diligently striving day and night for twelve thousand years, and walking without sitting for another twelve thousand years, and then attained the Samadhi of Universal Manifestation. Having attained this samadhi, he then thought, 'I have attained this Samadhi of Universal Manifestation,'

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便能致此《正法華經》。』因逮定意，踴躍歡喜心自念言：『我當供養離垢日月光首如來、至真，奉《正法華經》。』即如其像三昧正受，處在虛空，雨心天華雜香栴檀，用供養佛。應時所雨眾華雜香，普熏十方諸佛世界，其聞香者悉得法忍，眾生之類和心相向。

「眾生喜見菩薩，從定意起重自思惟：『雖用雜物供養于佛，不能暢盡至真之德，以身供養爾乃無上。』尋如所念，斷絕五穀專食眾香，眾香華汁而以飲之，日使身中內外皆香，如是服香竟十二年。復和眾香以涂其體，香油潤衣，而立誓願：『以身為燈，為一切故。』即然其身供養諸佛。以精誠故，其光遍照八十江河沙諸佛世界，應時諸佛同聲贊曰：『善哉！善哉！族姓子！精進乃爾，世之希有，斯真供養如來經典，乃為眾生忍苦不勞，超逾天人一切所行，國財妻子施所不及，供養之中為尊為上，為最為長為無疇匹，以身施者乃成法施。』諸佛世尊嘆是德已，則便默然。

「於時菩薩自然其身，千二百歲火故不滅，用一心故無有苦患。於是之后火焰乃息，勤修精進供養法故，於是終沒還生其世，更復值見離垢日月光首如來、至真之士，生離垢施國王宮內，自然化生結加趺坐，而為父母說此頌曰：

「『尊王識念我本行，　　堅強勤修大精進，

【現代漢語翻譯】 現代漢語譯本：便能得到這部《正法華經》。』因為進入禪定，他歡喜踴躍，心中想：『我應當供養離垢日月光首如來（佛名，意為清凈無垢，如日月般光明的佛）、至真，奉獻《正法華經》。』隨即他如入定般，身處虛空，降下天花和各種香，如栴檀香，用來供養佛。當時所降的各種花和香，普遍薰染十方諸佛世界，聞到香味的人都得到了法忍（對佛法的理解和接受），眾生之間也變得和睦相處。 眾生喜見菩薩（菩薩名，意為眾生樂於見到的菩薩），從禪定中醒來，再次思索：『雖然用雜物供養佛，不能完全表達至真的功德，用身體供養才是無上的。』他隨即按照所想，斷絕五穀，只吃各種香，飲用香花汁，每天使身體內外都充滿香氣，這樣服香十二年。他又將各種香混合塗抹身體，用香油浸潤衣服，並立下誓願：『以身體為燈，爲了所有眾生。』隨即點燃身體供養諸佛。因為他的精誠，光芒遍照八十恒河沙數諸佛世界，當時諸佛同聲讚歎說：『善哉！善哉！善男子！你的精進如此，世間罕見，這才是真正的供養如來經典，爲了眾生忍受痛苦而不懈怠，超越了天人的一切行為，是國財妻子所不能比擬的，在所有供養中最為尊貴、最為殊勝、最為長久、無可比擬，以身體佈施才是真正的法佈施。』諸佛世尊讚歎完他的功德后，便默然不語。 當時菩薩的身體自然燃燒，一千二百年火焰不滅，因為一心專注而沒有痛苦。之後火焰才熄滅，因為勤修精進供養佛法，於是他去世后又轉生到原來的世界，再次見到離垢日月光首如來、至真之士，出生在離垢施國王的宮殿內，自然化生，結跏趺坐，為父母說了這首偈語： 『尊貴的國王請記住我前世的行為，我曾堅強勤奮地修習大精進，』

【English Translation】 English version: Then he was able to obtain this 『Saddharma Pundarika Sutra.』 Because he attained samadhi, he was overjoyed and thought to himself: 『I should make offerings to the Tathagata (Buddha), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), known as Pure Light of the Sun and Moon, and present the 『Saddharma Pundarika Sutra.』 Immediately, as if in samadhi, he was in the void, raining down heavenly flowers, various fragrances, and sandalwood to make offerings to the Buddha. At that time, the various flowers and fragrances that rained down pervaded all the Buddha worlds in the ten directions, and those who smelled the fragrance all attained the Dharma-kshanti (acceptance of the Dharma), and all beings became harmonious with each other. Bodhisattva Sarvasattvapriyadarsana (a Bodhisattva whose name means 『beloved by all beings』), arose from samadhi and pondered again: 『Although I make offerings to the Buddha with various objects, I cannot fully express the virtues of the Tathagata. Offering my body is the supreme offering.』 Immediately, according to his thought, he stopped eating the five grains and only ate various fragrances, drinking the juice of fragrant flowers, making his body fragrant inside and out every day. He continued this practice for twelve years. He then mixed various fragrances and smeared them on his body, soaked his clothes in fragrant oil, and made a vow: 『I will use my body as a lamp for the sake of all beings.』 He then burned his body as an offering to all the Buddhas. Because of his sincerity, his light illuminated eighty Ganges River sands of Buddha worlds. At that time, all the Buddhas praised him in unison, saying: 『Excellent! Excellent! Son of a good family! Your diligence is such that it is rare in the world. This is the true offering to the Sutras of the Tathagata. For the sake of beings, you endure suffering without laziness, surpassing all the actions of gods and humans. It is beyond what can be given by wealth, country, wife, and children. Among all offerings, it is the most honored, the most supreme, the most lasting, and incomparable. Offering one's body is the true Dharma offering.』 After the Buddhas, the World Honored Ones, praised his virtues, they became silent. At that time, the Bodhisattva's body naturally burned, and the fire did not extinguish for twelve hundred years. Because of his single-mindedness, he did not suffer. After that, the flames subsided. Because he diligently practiced making offerings to the Dharma, he passed away and was reborn in the same world. He again met the Tathagata, Arhat, Samyaksambuddha, known as Pure Light of the Sun and Moon, and was born in the palace of King Pure Giving. He was born naturally, sitting in the lotus position, and spoke this verse to his parents: 『Noble King, remember my past actions, I have diligently practiced great diligence,』

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所重愛身以用施，　　建立住此逮三昧。』

「說此偈已啟其父母：『離垢日月光首如來、至真，今故現在，吾往昔時至心供養，因是逮致了一切音總持法要。是《正法華》，無上經典學中要者，經卷本有八十垓百千億那術垓偈，當一心思，何所造作立佛像摸，而常心中無瞋恚怒。此《正法華》，菩薩所行，吾本宿世習若干千億百千垓偈，從彼如來而聞受之。』離垢施王贊其子曰：『善哉！善哉！當共俱往躬身當覲供養聖尊。』說此言已，與父王俱踴在空中，去地七刃經行虛空，足不蹈地，其身正坐七寶珓珞珍琦帳中，往詣佛所叉手禮佛，以頌讚曰：

「『人中之尊，　　顏姿離垢，　　其光巍巍， 　　照於十方。　　吾本供養，　　聖尊無極， 　　今復自親，　　故來奉面。』

「爾時眾生喜見菩薩大士，說此偈已，前白離垢日月光首如來、至真：『世尊垂恩愍哀十方，故復現在訓誨一切，度脫眾生無不蒙賴。』時離垢日月光首如來，告眾生喜見菩薩：『今時已至吾欲滅度，以此法教而相囑累，佛因其時至所教周悉，亂世欲到吾捨去矣，為佛施座今取滅度。』又告之曰：『以斯經典重相囑累，普令流佈等潤十方，咸使一切皆蒙福慶。』眾生喜見則曰：『受教。』其佛夜半便取滅度。於時菩

【現代漢語翻譯】 現代漢語譯本 『重視愛惜身體是爲了用來佈施，建立並安住於此以達到三昧（samadhi，禪定）。』 說完這偈頌后，他告訴他的父母：『離垢日月光首如來（Vimalacandra-suryaprabha，佛名）、至真（Tathagata，如來），現在還在世，我過去曾至誠供養他，因此獲得了總持一切音聲的法要。這是《正法華》（Saddharma-pundarika，妙法蓮華經），是無上經典中最重要的一部分，經卷原本有八十垓百千億那術垓（nayuta-kotinayuta，極大的數量單位）偈頌，應當一心思考，如何造作佛像，並且心中常無嗔恚怒火。這部《正法華》，是菩薩所修行的，我過去世曾學習過若干千億百千垓偈頌，是從那位如來那裡聽聞並接受的。』離垢施王（Vimala-datta，國王名）讚歎他的兒子說：『太好了！太好了！我們應當一起前往，親自去覲見供養聖尊。』說完這話，就和父王一起躍到空中，離地七刃（約七尺）在虛空中行走，腳不踩地，他的身體端坐在七寶瓔珞珍奇帳中，前往佛所在之處，合掌向佛行禮，並用偈頌讚嘆道： 『人中之尊，容顏清凈無垢，光芒巍峨，照耀十方。我曾供養，聖尊無極，今又親自，前來拜見。』 『那時，眾生喜見菩薩（Sarvasattvapriyadarsana，菩薩名）大士，說完這偈頌后，向前稟告離垢日月光首如來、至真：『世尊垂恩憐憫十方，所以再次出現教誨一切，度脫眾生沒有不蒙受恩惠的。』當時，離垢日月光首如來告訴眾生喜見菩薩：『現在時候已到，我將要滅度，用這法教來相互囑託，佛因時機成熟，所教導的已經周全，亂世將要到來，我將捨棄此身而去，為佛設定座位，現在就入滅。』又告訴他說：『用這部經典再次囑託你，普遍令其流佈，潤澤十方，使一切眾生都蒙受福慶。』眾生喜見回答說：『遵命。』那位佛在半夜就入滅了。當時，菩

【English Translation】 English version 'Cherishing and loving the body is for the purpose of giving, establishing oneself in this and attaining samadhi (meditative absorption).' Having spoken this verse, he addressed his parents: 'The Tathagata (the Thus-Gone One), the Perfectly Enlightened One, Vimalacandra-suryaprabha (Light of the Immaculate Moon and Sun), is now present. In the past, I wholeheartedly made offerings to him, and because of this, I attained the essential Dharma of upholding all sounds. This is the Saddharma-pundarika (Lotus Sutra), the most important part of the supreme scriptures. The original text of the sutra contains eighty nayuta-kotinayuta (an extremely large number) of verses. One should contemplate with a single mind how to create Buddha images, and always be without anger or hatred in one's heart. This Saddharma-pundarika is what Bodhisattvas practice. In my past lives, I studied countless billions of nayuta-kotinayuta verses, which I heard and received from that Tathagata.' King Vimala-datta (Immaculate Giver) praised his son, saying: 'Excellent! Excellent! We should go together to personally pay homage and make offerings to the Holy One.' Having said this, he and the king rose into the air, seven cubits above the ground, walking in the sky without their feet touching the ground. His body was seated upright in a jeweled canopy adorned with seven treasures, and they went to where the Buddha was. They folded their hands and bowed to the Buddha, and praised him with verses: 'The Honored One among humans, your countenance is immaculate, your light is majestic, illuminating the ten directions. I have made offerings in the past, to the Holy One, who is limitless. Now I come in person, to pay my respects.' 'At that time, the Bodhisattva Mahasattva Sarvasattvapriyadarsana (Joyful to See by All Beings), having spoken these verses, stepped forward and addressed the Tathagata, the Perfectly Enlightened One, Vimalacandra-suryaprabha: 'World Honored One, you have shown compassion to the ten directions, and therefore you have appeared again to teach all beings, and to liberate them, so that none are without your grace.' At that time, the Tathagata Vimalacandra-suryaprabha said to the Bodhisattva Sarvasattvapriyadarsana: 'Now the time has come for me to enter parinirvana (final extinction). I entrust this Dharma teaching to you. The Buddha's teachings are complete, and the time is right. A chaotic age is coming, and I will leave this body. Prepare a seat for the Buddha, for I will now enter parinirvana.' He also said: 'I entrust this sutra to you again, so that it may be widely spread, and benefit all beings in the ten directions, so that all may receive blessings and happiness.' Sarvasattvapriyadarsana replied: 'I accept your teachings.' That Buddha entered parinirvana in the middle of the night. At that time, the Bodhi

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薩眾生喜見見佛滅度，以栴檀香琦異妙香蛇維佛身，取其舍利香汁洗之，感慕哀泣淚下如雨，修造寶瓶八萬四千，立七寶塔高至梵天，莊嚴幢蓋懸眾寶鈴。心自念言：『吾已供養世尊舍利，當復更事超過於前。』告諸菩薩及大聲聞，諸天龍神一切人民：『諸族姓子咸共思念，世尊舍利普共供養。』」

於是佛告宿王華菩薩：「當爾世時，眾生喜見菩薩勸率眾人，供奉舍利八萬四千塔，于塔寺前，建立形像百福德相，然無數燈燒香散華，光顯道法，供養奉事七萬二千歲。供養訖竟，在其眾會，化無數千諸聲聞眾，開諸菩薩皆令逮得普現三昧。見眾菩薩建立定已，自現其身諸根缺漏。諸菩薩眾及諸弟子、天龍鬼神，舉聲號啕淚下如雨：『是族姓子眾生喜見菩薩大士，是我等師開化我黨，今現缺減諸根不具，是故悲酸不能自勝。』

「於時眾生喜見，謂諸菩薩及大弟子、諸天龍神：『吾建要誓至誠之愿，如我所言隨順不虛，我此手臂成紫金身，令我手臂平復如故，地當大動，于虛空中雨眾華香。』所言適竟，地即大動，天雨眾華，尋時手臂平復如故。眾生喜見欲度一切，因示現此慧力所行，福德功勛勢力所致。」

佛告宿王華菩薩：「欲知爾時眾生喜見菩薩大士，今藥王菩薩是。又族姓子，菩薩勤苦不可

【現代漢語翻譯】 現代漢語譯本：當時，眾生喜見（Sarvasattvapriyadarśana）見到佛陀滅度，用旃檀香等各種奇妙的香料纏繞佛身，取其舍利用香汁清洗，感傷哀痛，淚如雨下，修造了八萬四千個寶瓶，建立七寶塔高聳至梵天，用莊嚴的幢幡和懸掛的各種寶鈴裝飾。他心中想：『我已經供養了世尊的舍利，應當再做超過之前的供養。』他告訴諸位菩薩和大聲聞，以及諸天龍神和所有人民：『各位族姓子，都應當一起思念，共同供養世尊的舍利。』 於是，佛陀告訴宿王華（Nakṣatrarājasaṃkusumitābhijña）菩薩：『在那個時候，眾生喜見菩薩勸導眾人，供奉舍利在八萬四千座塔中，在塔寺前，建立具有百種福德相的佛像，點燃無數的燈，焚燒香，散佈鮮花，光顯佛法，供養奉事了七萬二千年。供養完畢后，在眾人集會中，他化度了無數千的聲聞眾，開啟了諸位菩薩，使他們都獲得了普現三昧（Samantadarśana-samādhi）。看到諸位菩薩都已安住于禪定后，他自己示現身體諸根殘缺。諸位菩薩眾和弟子、天龍鬼神，都放聲痛哭，淚如雨下：『這位族姓子眾生喜見菩薩大士，是我們的老師，開化了我們，現在卻示現諸根不全，因此我們悲痛難忍。』 『當時，眾生喜見對諸位菩薩和大弟子、諸天龍神說：『我發下誓願，至誠懇切，如果我所說真實不虛，我的這隻手臂將變成紫金色身，並使我的手臂恢復如初，大地應當震動，虛空中應當降下各種鮮花和香。』話音剛落，大地立即震動，天空降下各種鮮花，他的手臂隨即恢復如初。眾生喜見爲了度化一切眾生，因此示現了這種智慧的力量，以及福德功勛所帶來的勢力。』 佛陀告訴宿王華菩薩：『想知道那時眾生喜見菩薩大士是誰嗎？他就是現在的藥王（Bhaiṣajyarāja）菩薩。還有，族姓子，菩薩的勤苦是不可思議的。』

【English Translation】 English version: At that time, Sarvasattvapriyadarśana (the Bodhisattva 'Joyful to See All Beings') saw the Buddha's Parinirvana, and wrapped the Buddha's body with sandalwood and various other wonderful fragrances. He took the relics and washed them with fragrant juices, feeling sorrow and grief, with tears falling like rain. He constructed eighty-four thousand jeweled urns, and built seven-jeweled pagodas that reached up to the Brahma heaven, adorned with majestic banners and various jeweled bells. He thought in his heart, 'I have already made offerings to the relics of the World Honored One, I should do even more than before.' He told all the Bodhisattvas and great Śrāvakas, as well as the gods, dragons, and all people, 'All you sons and daughters of good families, you should all contemplate together and make offerings to the relics of the World Honored One.' Then, the Buddha told the Bodhisattva Nakṣatrarājasaṃkusumitābhijña, 'At that time, the Bodhisattva Sarvasattvapriyadarśana encouraged the people to make offerings to the relics in eighty-four thousand pagodas. In front of the pagodas and temples, he established images with a hundred blessings, lit countless lamps, burned incense, scattered flowers, illuminated the Dharma, and made offerings for seventy-two thousand years. After the offerings were completed, in the assembly, he converted countless thousands of Śrāvakas, and opened the way for all the Bodhisattvas, enabling them to attain the Samantadarśana-samādhi. Seeing that all the Bodhisattvas had settled into meditation, he manifested his own body with missing and incomplete faculties. All the Bodhisattvas, disciples, gods, dragons, and spirits cried out in loud voices, with tears falling like rain, 'This son of a good family, the Bodhisattva Sarvasattvapriyadarśana, is our teacher who has enlightened us, but now he manifests with incomplete faculties, therefore we are overwhelmed with grief.' At that time, Sarvasattvapriyadarśana said to the Bodhisattvas, great disciples, gods, and dragons, 'I make a vow with utmost sincerity. If what I say is true and not false, then this arm of mine will become a purple-golden body, and my arm will be restored to its original state. The earth should shake greatly, and various flowers and fragrances should rain down from the sky.' As soon as he finished speaking, the earth immediately shook, and various flowers rained down from the sky, and his arm was immediately restored to its original state. Sarvasattvapriyadarśana, in order to liberate all beings, thus manifested this power of wisdom, and the power of merit and virtue.' The Buddha told the Bodhisattva Nakṣatrarājasaṃkusumitābhijña, 'Do you want to know who the Bodhisattva Sarvasattvapriyadarśana was at that time? He is the current Bodhisattva Bhaiṣajyarāja. Furthermore, sons and daughters of good families, the diligence of a Bodhisattva is inconceivable.'

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稱計，捐身棄命無有限量，常建大乘志無上道，興發大功無極之德，于如來前然一足指，功德難喻，況然其身以為供養，勝施國土妻子血肉。設以珍寶滿佛世界，佈施供養諸佛聖眾，福德雖多，不及於彼。所以者何？福報有盡無益眾生。若族姓子族姓女，受《正法華》一四句頌，分別奉行為人解說，比其福施萬不如一。猶如巨海萬川皆歸；此經如是，一切諸法最為元首。猶若須彌眾山中高，如月盛滿星中最明，大慧光明照曜三界，為諸法首無上道王，猶如日出普照天下消眾幽冥；此經如是，蠲除一切愚癡闇蔽，皆入道明。猶天帝釋忉利天上諸天中王；此經如是，一切諸法眾經典主，攬持十方度脫一切。猶梵天王處第七宮，制御諸天莫不奉命；此經如是，普濟眾生學與不學，教導三乘行君父業。猶如四道及至緣覺，皆超一切諸凡夫學；《正法華經》亦復如斯，皆超一切上中下乘，處眾生之原化諸不逮。猶如菩薩所行高遠，過諸聲聞、緣覺之業，覆護三世；此經如是，調御諸法，悉令成就無上正真。猶如世尊三界法王，被道服飾三十二相誘眾愚蔽；此經如是，從菩薩學乃至如來，開導聲聞、諸緣覺等，皆使成就無上正真。

「猶族姓子，斯經典者為三界護，度脫眾生危厄之難，飽滿饑虛眾情之患，寒者溫暖，熱者清

【現代漢語翻譯】 現代漢語譯本： 計算功德，捨棄身體和生命，沒有絲毫吝惜，常立志于大乘無上之道，興起無量功德，在如來面前燃一根手指，其功德難以比喻，更何況燃身供養，勝過佈施國土、妻子、血肉。即使以珍寶充滿佛世界，佈施供養諸佛聖眾，福德雖然多，也不及前者。這是為什麼呢？因為福報有盡，對眾生沒有真正的利益。如果善男子善女人，受持《正法華經》中的一四句偈，分別奉行併爲人解說，其福德勝過前者萬倍不止。如同大海，萬川歸流；此經也是如此，是一切諸法中最根本的。猶如須彌山，是眾山中最高的；如同滿月，是星辰中最明亮的；大智慧的光明照耀三界，是諸法之首，無上道之王。如同太陽升起，普照天下，消除一切幽暗；此經也是如此，能消除一切愚癡和黑暗，使眾生進入光明之道。如同天帝釋（忉利天之主）是忉利天上諸天之王；此經也是如此，是一切諸法眾經典之主，掌握十方，度脫一切眾生。如同梵天王（色界之主）住在第七宮，控制諸天，無不聽命；此經也是如此，普遍救濟眾生，無論學與不學，教導三乘，行君父之業。如同四道（聲聞、緣覺、菩薩、佛）乃至緣覺，都超越一切凡夫之學；《正法華經》也是如此，超越一切上中下乘，處於眾生之本源，教化那些未能達到的人。如同菩薩所行高遠，超過聲聞、緣覺的修行，覆蓋保護三世；此經也是如此，調御諸法，使一切成就無上正真。如同世尊（佛陀）是三界法王，身披道服，具足三十二相，引導愚昧的眾生；此經也是如此，從菩薩的修行乃至如來的境界，開導聲聞、諸緣覺等，都使他們成就無上正真。 『善男子，這部經典是三界的守護，能救度眾生脫離危難，滿足飢餓者的需求，使寒冷者溫暖，炎熱者清涼。

【English Translation】 English version: Calculating merit, giving up body and life without any reluctance, constantly aspiring to the unsurpassed path of the Mahayana, initiating immeasurable merits, and lighting one finger before the Tathagata, the merit is beyond comparison. How much more so is the merit of burning one's body as an offering, which surpasses the giving of countries, wives, blood, and flesh. Even if one were to fill the Buddha-worlds with treasures and offer them to all the Buddhas and holy assemblies, the merit, though great, would not equal the former. Why is this so? Because meritorious rewards are finite and do not truly benefit sentient beings. If a son or daughter of a good family receives even a four-line verse from the 'Saddharma-pundarika Sutra' (Lotus Sutra), practices it accordingly, and explains it to others, their merit surpasses the former by more than ten thousand times. Just as the great ocean is where all rivers converge, so too is this sutra the most fundamental of all dharmas. Like Mount Sumeru, which is the highest among all mountains; like the full moon, which is the brightest among the stars; the light of great wisdom illuminates the three realms, being the head of all dharmas, the king of the unsurpassed path. Like the rising sun, which shines universally upon the world, dispelling all darkness; so too is this sutra, which can dispel all ignorance and darkness, leading sentient beings into the path of light. Like Sakra (Indra), the lord of the Trayastrimsa Heaven, who is the king of all the gods in the Trayastrimsa Heaven; so too is this sutra, the master of all dharmas and scriptures, holding the ten directions and liberating all sentient beings. Like the Brahma King (the lord of the Form Realm), who resides in the seventh palace, controlling all the gods, who all obey his commands; so too is this sutra, which universally saves all sentient beings, whether they learn or not, teaching the three vehicles, performing the work of a ruler and a father. Like the four paths (Sravaka, Pratyekabuddha, Bodhisattva, and Buddha) and even the Pratyekabuddhas, who all transcend the learning of all ordinary beings; so too is the 'Saddharma-pundarika Sutra', which transcends all the upper, middle, and lower vehicles, residing at the origin of sentient beings, transforming those who have not yet attained. Like the Bodhisattva's practice, which is lofty and far-reaching, surpassing the practices of Sravakas and Pratyekabuddhas, covering and protecting the three times; so too is this sutra, which regulates all dharmas, enabling all to achieve the unsurpassed true enlightenment. Like the World Honored One (Buddha), who is the Dharma King of the three realms, wearing the robes of the path, adorned with the thirty-two marks, guiding ignorant sentient beings; so too is this sutra, which, from the Bodhisattva's practice to the realm of the Tathagata, guides Sravakas, Pratyekabuddhas, and others, enabling them all to achieve the unsurpassed true enlightenment. 『Good son, this scripture is the protector of the three realms, capable of rescuing sentient beings from dangers and difficulties, satisfying the needs of the hungry, warming the cold, and cooling the hot.』

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涼，有裸露者皆得衣被，開導眾生悉令入道。猶如導師將護眾賈；菩薩如是，養育眾生若如慈母。譬如船師渡人往返；菩薩如是，周旋三界度脫一切滅眾闇冥，猶如炬火滅眾闇冥，化生老死，猶轉輪王制御四域；此經如是，以聖道明照耀三界。猶如大明消天下冥；此經如是，致不退轉無從生忍至成佛道。」

佛告宿王華菩薩：「斯經典者，度脫一切眾苦之患，拔斷諸垢三毒疹疾，救濟生死諸繫牢獄。若聞此經，尋即解了能書寫者，其功德福無能稱計，何況聞持懷抱誦說，華香供養雜香澤香然燈幢幡。若有聞持藥王菩薩往古學品，受持思念之，其福過彼眾物供養，不可稱載。若有女人，聞此經法尋即受持，便於此世畢女形壽，后得男子。若有女人，於五濁世最後末俗，聞是經法能奉行者，於是壽終生安養國，見無量壽佛，與諸菩薩眷屬圍繞，生寶蓮華坐師子座，無淫怒癡除去眾結，亦無貪嫉未曾懷恨。適生其國得五神通，逮不退轉不起法忍。已逮法忍，輒得睹見七十二億兆載江河沙諸如來眾。適見諸佛，眼根清凈。眼根已凈，所見一切十方諸佛，遙讚歎之：『善哉！善哉！族姓子！汝乃值是能仁佛世，間佛所說《正法華經》，受持諷誦為他人說，此功德福，火不能燒水不能漂，盜賊怨家縣官不侵，千佛嗟嘆不能究

【現代漢語翻譯】 現代漢語譯本：

『涼』，是指所有需要的人都能得到衣物覆蓋，開導眾生，使他們都進入正道。這就像導師保護著商人一樣；菩薩也是如此，養育眾生如同慈母。又如船伕渡人往返；菩薩也是如此，在三界中周旋，救度一切眾生，滅除他們的黑暗和迷惑，就像火炬熄滅黑暗一樣，化解生老病死，如同轉輪王統治四方；這部經也是如此，用聖道的光芒照耀三界。就像太陽的光芒消滅天下的黑暗；這部經也是如此，使人達到不退轉的境界，從無生法忍直到成就佛道。

佛告訴宿王華菩薩：『這部經典，能夠救度一切眾生的痛苦，拔除各種污垢和三毒的疾病，救濟生死輪迴的牢獄。如果有人聽到這部經，立刻就能理解，能夠書寫的人，他的功德福報是無法計算的，更何況是聽聞、受持、懷抱、誦讀、為他人宣說，用鮮花、香料、燈火、幢幡等供養。如果有人聽聞、受持《藥王菩薩往古學品》，並思念其中的教義，他的福報超過用各種物品供養，無法稱量。如果有女人，聽到這部經法立刻受持，就能在此世結束女身，來世轉為男子。如果有女人，在五濁惡世的末法時期，聽到這部經法能夠奉行，那麼她壽命終結後會往生安養國，見到無量壽佛，被諸菩薩眷屬圍繞，在寶蓮花上坐于獅子座，沒有淫慾、嗔怒、愚癡，去除各種煩惱，也沒有貪婪嫉妒，不曾懷恨。剛往生到那個國家就能獲得五神通，達到不退轉的境界，證得無生法忍。已經證得無生法忍，就能見到七十二億兆恒河沙數諸佛如來。剛見到諸佛，眼根就清凈。眼根清凈后，所見一切十方諸佛，都會遙遠地讚歎：『善哉！善哉！善男子！你真是值遇了能仁佛的時代，聽聞佛所說的《正法華經》，受持諷誦，為他人宣說，這種功德福報，火不能燒，水不能漂，盜賊怨家、官府都不能侵犯，即使千佛讚歎也無法窮盡。』 English version:

'Cool', means that all those in need can receive clothing and guidance, leading all beings onto the right path. This is like a guide protecting merchants; Bodhisattvas are the same, nurturing beings like a loving mother. It is also like a boatman ferrying people back and forth; Bodhisattvas are the same, moving through the three realms, liberating all beings, extinguishing their darkness and confusion, just as a torch extinguishes darkness, resolving birth, old age, sickness, and death, like a wheel-turning king ruling the four regions; this scripture is also like this, using the light of the holy path to illuminate the three realms. Just as the sun's light eliminates the darkness of the world; this scripture is also like this, enabling one to reach the state of non-retrogression, from the patience of non-birth to the attainment of Buddhahood.

The Buddha told Bodhisattva King Flower: 'This scripture can liberate all beings from suffering, eradicate all defilements and the diseases of the three poisons, and rescue them from the prison of birth and death. If someone hears this scripture, they will immediately understand it, and those who can write it down will have immeasurable merit and blessings, let alone those who hear, uphold, embrace, recite, and preach it to others, offering flowers, incense, lamps, and banners. If someone hears and upholds the 'Past Practices of Bodhisattva Medicine King' and contemplates its teachings, their blessings will surpass those of offering various items, and cannot be measured. If a woman hears this scripture and immediately upholds it, she will end her female form in this life and be reborn as a man in the next. If a woman, in the degenerate age of the five turbidities, hears this scripture and can practice it, then after her life ends, she will be reborn in the Land of Bliss, see Amitabha Buddha, surrounded by the retinue of Bodhisattvas, sit on a lion throne on a jeweled lotus flower, free from lust, anger, and ignorance, removing all afflictions, without greed or jealousy, and never harboring resentment. Immediately upon being born in that land, she will attain the five supernatural powers, reach the state of non-retrogression, and attain the patience of non-birth. Having attained the patience of non-birth, she will see seventy-two billion trillion Ganges River sands of Buddhas. Immediately upon seeing the Buddhas, her eye faculty will become pure. Once her eye faculty is pure, all the Buddhas in the ten directions will praise her from afar: 'Excellent! Excellent! Good son/daughter! You have truly encountered the era of the Shakyamuni Buddha, heard the 'Lotus Sutra of the True Dharma' spoken by the Buddha, upheld and recited it, and preached it to others. This merit and blessing cannot be burned by fire, cannot be washed away by water, cannot be violated by thieves, enemies, or officials, and even a thousand Buddhas cannot fully praise it.'

【English Translation】 'Cool', means that all those in need can receive clothing and guidance, leading all beings onto the right path. This is like a guide protecting merchants; Bodhisattvas are the same, nurturing beings like a loving mother. It is also like a boatman ferrying people back and forth; Bodhisattvas are the same, moving through the three realms, liberating all beings, extinguishing their darkness and confusion, just as a torch extinguishes darkness, resolving birth, old age, sickness, and death, like a wheel-turning king ruling the four regions; this scripture is also like this, using the light of the holy path to illuminate the three realms. Just as the sun's light eliminates the darkness of the world; this scripture is also like this, enabling one to reach the state of non-retrogression, from the patience of non-birth to the attainment of Buddhahood. The Buddha told Bodhisattva King Flower: 'This scripture can liberate all beings from suffering, eradicate all defilements and the diseases of the three poisons, and rescue them from the prison of birth and death. If someone hears this scripture, they will immediately understand it, and those who can write it down will have immeasurable merit and blessings, let alone those who hear, uphold, embrace, recite, and preach it to others, offering flowers, incense, lamps, and banners. If someone hears and upholds the 'Past Practices of Bodhisattva Medicine King' and contemplates its teachings, their blessings will surpass those of offering various items, and cannot be measured. If a woman hears this scripture and immediately upholds it, she will end her female form in this life and be reborn as a man in the next. If a woman, in the degenerate age of the five turbidities, hears this scripture and can practice it, then after her life ends, she will be reborn in the Land of Bliss, see Amitabha Buddha, surrounded by the retinue of Bodhisattvas, sit on a lion throne on a jeweled lotus flower, free from lust, anger, and ignorance, removing all afflictions, without greed or jealousy, and never harboring resentment. Immediately upon being born in that land, she will attain the five supernatural powers, reach the state of non-retrogression, and attain the patience of non-birth. Having attained the patience of non-birth, she will see seventy-two billion trillion Ganges River sands of Buddhas. Immediately upon seeing the Buddhas, her eye faculty will become pure. Once her eye faculty is pure, all the Buddhas in the ten directions will praise her from afar: 'Excellent! Excellent! Good son/daughter! You have truly encountered the era of the Shakyamuni Buddha, heard the 'Lotus Sutra of the True Dharma' spoken by the Buddha, upheld and recited it, and preached it to others. This merit and blessing cannot be burned by fire, cannot be washed away by water, cannot be violated by thieves, enemies, or officials, and even a thousand Buddhas cannot fully praise it.'

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竟，所獲功德不可限量，巍巍如是。緣斯功德，降伏眾魔，棄諸怨敵，渡生死難周旋諸患。又族姓子，以是經法伏眾惡逆，為諸千佛所見建立，擁護汝身，天上世間而無儔匹，自舍如來，未有聲聞及諸菩薩，功德福祐智慧定意，無有等侶。』」

佛告宿王華菩薩：「若有學人，受是經者，所逮聖明勢力威德，超越若斯。是故仁者，若有講說此藥王品，有贊善者，後生為人，口中自然優缽華香，身栴檀香。若聞此經讚歎善者，其人現在功德遠聞，佛已豫嘆其人功勛。」

佛告宿王華：「吾以是經囑累汝等，眾生喜見往古法品，最後末俗五濁之世，流佈天下閻浮利內，無能中壞，其魔波旬不能得便，及魔官屬邪神鬼魅，無能害者，天、龍、羅剎、鳩洹厭鬼，無敢當者。又宿王華！是藥王品威德所立，所流佈處若有疾病，聞是經法病則消除，無有眾患，因是功德，后致正真，無老病死。若有比丘，最後末世，手執青蓮華，滿盛雜香，供散法師，心自念言：『假使有人，求菩薩乘至此道場，吾授斯華以為草座，敷佛樹下降伏眾魔，具足法鼓吹大法螺，緣此濟度生死之海，若大乘學，見諸比丘持是經卷，當觀其人功德如是。』」

佛說是藥王菩薩往古品時，八萬四千菩薩，即皆逮得曉一切音方便總持。於時眾

【現代漢語翻譯】 現代漢語譯本：所獲得的功德不可估量，如此巍峨壯大。憑藉這功德，能降伏一切魔障，捨棄所有怨敵，渡過生死輪迴的苦難，擺脫各種困擾。而且，善男子，憑藉這部經法的力量，能降伏一切邪惡，為諸千佛所見證和建立，護佑你的身軀，在天上人間都無與倫比，除了如來，沒有聲聞和菩薩的功德、福佑、智慧和定力能與之匹敵。 佛陀告訴宿王華菩薩：『如果有人學習並接受這部經，他所獲得的聖明、勢力和威德將超越上述所說。因此，仁者，如果有人講說這部《藥王品》，或者讚歎此經的善妙之處，他來世為人，口中自然散發優缽羅花（青蓮花）的香氣，身上散發栴檀香。如果有人聽聞此經並讚歎其善妙，他現在的功德將廣為人知，佛陀已經預先讚歎了他的功勛。』 佛陀告訴宿王華：『我將這部經囑託給你們，讓眾生喜見往昔的法品，在最後末世五濁惡世中，流佈于天下閻浮提（我們所居住的世界）之內，沒有任何力量能夠破壞它，魔王波旬（佛教中的魔王）也無法得逞，他的魔官屬下和邪神鬼魅都不能加害，天、龍、羅剎（惡鬼）、鳩洹（一種惡鬼）等都無法抵擋。還有，宿王華！這部《藥王品》的威德所及之處，如果有人患病，聽到這部經法，疾病就會消除，不會再有各種痛苦，憑藉這功德，最終能獲得真正的解脫，不再有衰老、疾病和死亡。如果末世的比丘，手持青蓮花，盛滿各種香，供養講經的法師，心中默唸：『假使有人，爲了求菩薩乘而來到這個道場，我將把這些花獻給他作為草座，讓他坐在佛樹下，降伏一切魔障，具足法鼓，吹響大法螺，憑藉這些來渡過生死苦海。如果大乘的修行者，看到有比丘持有這部經卷，應當知道他的功德就是如此。』 佛陀宣說這部《藥王菩薩往昔品》時，八萬四千菩薩，都獲得了通曉一切音聲的方便總持（一種記憶和理解能力）。當時，大眾都感到無比歡喜。

【English Translation】 English version: The merits obtained are immeasurable, so majestic and grand. By virtue of these merits, one can subdue all demons, abandon all enemies, cross the suffering of birth and death, and escape all troubles. Moreover, O son of a noble family, by the power of this scripture, one can subdue all evil, be witnessed and established by all the thousand Buddhas, protect your body, and be unparalleled in heaven and earth. Except for the Tathagata, no Shravaka (hearer) or Bodhisattva has merits, blessings, wisdom, and meditative concentration that can match it. The Buddha told Bodhisattva King of Constellations Flower: 'If there is a student who receives this scripture, the sacred wisdom, power, and majestic virtue he attains will surpass what has been said. Therefore, O benevolent one, if anyone speaks about this 'Chapter of the Medicine King,' or praises its goodness, in his next life, his mouth will naturally emit the fragrance of the Utpala flower (blue lotus), and his body will emit the fragrance of sandalwood. If anyone hears this scripture and praises its goodness, his present merits will be widely known, and the Buddha has already praised his achievements in advance.' The Buddha told King of Constellations Flower: 'I entrust this scripture to you, so that sentient beings may rejoice in the ancient Dharma teachings. In the last degenerate age of the five turbidities, let it spread throughout Jambudvipa (the world we live in), and no power can destroy it. Mara Papiyas (the demon king) cannot succeed, nor can his demonic officials and evil spirits harm it. Neither gods, dragons, Rakshasas (evil spirits), nor Kumbhandas (a type of evil spirit) can withstand it. Furthermore, O King of Constellations Flower! Wherever the majestic power of this 'Chapter of the Medicine King' is established and spread, if there are illnesses, upon hearing this scripture, the illnesses will be eliminated, and there will be no more suffering. By virtue of this merit, one will ultimately attain true liberation, free from old age, sickness, and death. If a Bhikshu (monk) in the last degenerate age, holding a blue lotus flower, filled with various fragrances, offers it to the Dharma teacher who is expounding the scripture, and silently thinks: 'If someone, seeking the Bodhisattva path, comes to this place, I will offer these flowers as a grass seat for him, so that he may sit under the Bodhi tree, subdue all demons, possess the Dharma drum, and sound the great Dharma conch, and by these means, cross the sea of birth and death. If a Mahayana practitioner sees a Bhikshu holding this scripture, he should know that his merits are like this.' When the Buddha was speaking about this 'Chapter of the Past Deeds of the Medicine King Bodhisattva,' eighty-four thousand Bodhisattvas all attained the Dharani (a type of memory and understanding) of the expedient means of understanding all sounds. At that time, the assembly was filled with great joy.

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寶如來贊言：「善哉！善哉！宿王華菩薩！卿能咨啟不可思議經典行業，如來講說何以快哉！」◎

◎正法華經妙吼菩薩品第二十二

於是世尊能仁如來，即從眉頂大人之相演百千光，照于東方千八百萬億江河沙諸佛國土，靡不周遍。過是諸佛土有世界，名莊嚴照明，其土有佛，號離垢紫金宿華王如來、至真、等正覺，與無央數諸菩薩眾眷屬圍繞宣佈導化。能仁如來所演光明，遍照彼土。又其佛土有一菩薩，名曰妙音，從過去佛殖眾德本，供養無數百千兆垓諸佛正覺，每見諸佛咨受經典，逮成聖慧，以得尊重三昧、定法華三昧、施離垢三昧、樂宿王三昧、無著光三昧、慧印三昧、普曉諸音三昧、等集眾德三昧、喜信凈三昧、神足戲樂三昧、慧光三昧、嚴凈王三昧、離垢光三昧、離垢藏三昧、無緣三昧、日轉三昧，取要言之，普悉逮得億百千垓江河沙數諸三昧定。其佛光明普遍周至照妙音菩薩，妙音菩薩蒙佛聖光，因詣佛所白世尊曰：「我欲往詣至忍世界見能仁佛，稽首作禮，咨受經典，及欲致敬文殊師利、藥王菩薩、妙勇菩薩、宿王華菩薩、尊意行菩薩、凈王菩薩、超藥菩薩，咨講經義受諸不及，令一切聞悉發道意。」

其佛告曰：「往！族姓子，雖到彼土，莫發異想而念其土懈廢下賤。所以者何

【現代漢語翻譯】 現代漢語譯本 寶如來讚歎道：『太好了！太好了！宿王華菩薩！你能夠請問這不可思議的經典修行，如來我為你解說，真是太高興了！』 ◎《正法華經》妙吼菩薩品第二十二 這時，世尊能仁如來，從眉間的白毫相中放出成百上千的光芒，照耀東方千八百萬億恒河沙數諸佛國土，沒有哪個地方沒有照到。越過這些佛土，有一個世界，名叫莊嚴照明，那個世界有一尊佛，號為離垢紫金宿華王如來（意為：脫離污垢，如紫金般閃耀，如同星宿之王），是至真、等正覺的佛陀，與無數的菩薩大眾眷屬圍繞，宣講教義，引導眾生。能仁如來所放出的光明，遍照那個國土。那個佛土中有一位菩薩，名叫妙音，他從過去佛那裡種下眾多功德善根，供養過無數百千兆垓諸佛正覺，每次見到諸佛都請教佛法經典，最終獲得聖慧。他得到了尊重三昧、定法華三昧、施離垢三昧、樂宿王三昧、無著光三昧、慧印三昧、普曉諸音三昧、等集眾德三昧、喜信凈三昧、神足戲樂三昧、慧光三昧、嚴凈王三昧、離垢光三昧、離垢藏三昧、無緣三昧、日轉三昧，總而言之，他普遍獲得了億百千垓恒河沙數的三昧禪定。那尊佛的光明普遍照耀到妙音菩薩，妙音菩薩蒙受佛的聖光，於是前往佛前稟告世尊說：『我想要前往至忍世界，拜見能仁佛，稽首作禮，請教佛法經典，並且想要向文殊師利菩薩、藥王菩薩、妙勇菩薩、宿王華菩薩、尊意行菩薩、凈王菩薩、超藥菩薩致敬，請教他們所講的經義，接受自己所不瞭解的，讓一切眾生聽聞后都能發起道心。』 那尊佛告訴他說：『去吧！善男子，雖然到了那個國土，不要產生異樣的想法，認為那個國土懈怠衰敗。這是為什麼呢？』

【English Translation】 English version The Tathagata Bao praised, 'Excellent! Excellent! Bodhisattva King Flower of Constellations! You are able to inquire about the inconceivable practices of the scriptures. I, the Tathagata, am delighted to explain them!' ◎ The Twenty-second Chapter, 'Wonderful Sound Bodhisattva,' of the Saddharma-pundarika Sutra Then, the World Honored One, the Sakyamuni Tathagata, emitted hundreds of thousands of rays of light from the white hair mark between his eyebrows, illuminating the eastern direction, reaching billions of Ganges River sands of Buddha lands, without any place not being illuminated. Beyond these Buddha lands, there was a world named 'Adorned Illumination.' In that land, there was a Buddha named 'Tathagata King Flower of Constellations, Pure Gold, Free from Defilement' (meaning: free from defilement, shining like pure gold, like the king of constellations), the Perfectly Enlightened One, surrounded by countless Bodhisattvas, proclaiming the teachings and guiding sentient beings. The light emitted by the Sakyamuni Tathagata illuminated that land entirely. In that Buddha land, there was a Bodhisattva named 'Wonderful Sound,' who had planted many roots of merit from past Buddhas, had made offerings to countless billions of Buddhas, and had always inquired about the scriptures whenever he saw a Buddha, eventually attaining sacred wisdom. He had attained the Samadhi of Respect, the Samadhi of the Lotus Sutra, the Samadhi of Giving and Being Free from Defilement, the Samadhi of Joyful King of Constellations, the Samadhi of Unattached Light, the Samadhi of Wisdom Seal, the Samadhi of Understanding All Sounds, the Samadhi of Gathering All Merits, the Samadhi of Joyful Faith and Purity, the Samadhi of Supernatural Powers and Playful Joy, the Samadhi of Wisdom Light, the Samadhi of Majestic King, the Samadhi of Light Free from Defilement, the Samadhi of Treasury Free from Defilement, the Samadhi of No Conditions, the Samadhi of Sun Rotation. In short, he had universally attained billions of Ganges River sands of Samadhi concentrations. The light of that Buddha universally illuminated Bodhisattva Wonderful Sound. Bodhisattva Wonderful Sound, receiving the sacred light of the Buddha, then went to the Buddha and said, 'World Honored One, I wish to go to the Saha World to see the Sakyamuni Buddha, to bow in reverence, to inquire about the scriptures, and to pay respects to Bodhisattva Manjushri, Bodhisattva Bhaisajyaraja, Bodhisattva Virya, Bodhisattva King Flower of Constellations, Bodhisattva Respectful Practice, Bodhisattva Pure King, and Bodhisattva Transcendental Medicine, to inquire about the meaning of the scriptures they have spoken, to receive what I do not understand, so that all sentient beings who hear may generate the aspiration for enlightenment.' That Buddha said, 'Go, son of a good family. Although you go to that land, do not have any different thoughts, thinking that the land is lax and decadent. Why is that?'

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？又族姓子，彼忍世界，其大陸地黑山雜糅，眾垢石沙穢惡充滿，溪澗山谷不與凡同，其土佛身卑小丈六，諸菩薩身長七八尺。又卿本體高四萬二千逾旬，而我現身八萬四千逾旬，端正殊好色像第一，威曜殊妙相好顏容難可比喻，積百千德睹莫不歡。又卿往至見彼土人，慎莫心念起不可想，如來菩薩佛土不如。所以者何？佛土本空，眾生罪福，現有不同。」

妙音菩薩復白佛言：「承佛威神如來聖力，道德巍巍以自娛樂，往詣忍界，如來道慧清凈之業，輒當如法無所違失，不敢起想。」

於是時妙音菩薩心自念言，不起于坐，即如其像三昧正受，到忍世界至靈鷲山，當在如來法座中間，化作八萬四千億眾寶蓮華，紫金莖白銀葉，嚴飾凈好光明巍巍，照諸會者，輒如所念即時辦足。文殊師利問能仁佛：「唯然世尊，今化現此八萬四千眾寶蓮華，紫金莖白銀葉，清凈嚴好。此誰瑞應而現此變？」

佛告文殊：「有菩薩名曰妙音，從紫金離垢宿華王佛土而來，與八萬四千菩薩俱，進至此忍界，欲見吾身稽首咨問，欲得聽聞《正法華經》，故先見瑞。」

文殊師利復問佛言：「其人宿本積何功德造殊妙行，而今致此奇特洪勛？住何三昧本造立行？愿欲聞之，所行三昧神足變化，吾等聞之當受奉行，見

【現代漢語翻譯】 現代漢語譯本：佛陀又對族姓子說：『那個娑婆世界（忍受痛苦的世界），它的大陸土地是黑山和各種雜物混雜在一起的，充滿了污垢、石頭、沙子和穢物，溪流和山谷與凡間不同。那裡的佛身形矮小，只有一丈六尺高，而菩薩的身高則只有七八尺。你的本體身高有四萬二千由旬（古印度長度單位），而我顯現的身形則有八萬四千由旬，端正美好，容貌第一，威嚴光耀，相好莊嚴，難以比喻，積累了百千種功德，看到的人沒有不歡喜的。你前往那裡見到那裡的眾生時，切記不要心生輕慢，認為如來和菩薩的佛土不如這裡。這是為什麼呢？佛土的本質是空性的，眾生的罪業和福報，才導致了現在所見的不同。』 妙音菩薩又對佛說：『承蒙佛的威神和如來的聖力，道德高尚，我將以自娛的心態前往娑婆世界。如來您清凈的智慧之業，我將如法奉行，不敢有任何違背的想法。』 這時，妙音菩薩心中默唸：『不離開座位，就以現在的姿態進入三昧正定。』他瞬間到達了娑婆世界的靈鷲山，出現在如來的法座中間，化現出八萬四千億朵眾寶蓮花，紫金為莖，白銀為葉，裝飾得清凈美好，光明閃耀，照耀著所有在場的人，一切都如他所想的那樣立即完成。文殊師利菩薩問能仁佛（釋迦牟尼佛的稱號）：『世尊，現在化現出這八萬四千朵眾寶蓮花，紫金為莖，白銀為葉，清凈莊嚴，這是誰的瑞應而顯現的這種變化呢？』 佛告訴文殊：『有一位菩薩名叫妙音，他從紫金離垢宿華王佛土而來，與八萬四千位菩薩一同，來到這個娑婆世界，想要見我，頂禮請教，想要聽聞《正法華經》，所以先顯現了這種瑞相。』 文殊師利又問佛：『這個人過去積累了什麼功德，修行了什麼殊勝的善行，而今才能獲得如此奇特的洪大功勛？他安住於何種三昧，才成就了這樣的修行？我希望能夠聽聞他所修行的三昧和神通變化，我們聽聞之後，應當受持奉行，見證他的修行。』

【English Translation】 English version: Furthermore, O son of a noble family, that Saha world (world of endurance), its mainland is a mixture of black mountains and various impurities, filled with filth, stones, sand, and defilements. Its streams and valleys are not like those of the ordinary world. The Buddha's body there is small, only sixteen feet tall, while the Bodhisattvas' bodies are only seven or eight feet tall. Your own body is forty-two thousand yojanas (ancient Indian unit of distance) tall, while my manifested body is eighty-four thousand yojanas tall, upright and beautiful, with the finest appearance, majestic and radiant, with excellent marks and features, beyond comparison, having accumulated hundreds of thousands of merits, so that all who see me are delighted. When you go there and see the people of that land, be careful not to think that the Buddha lands of the Tathagatas and Bodhisattvas are inferior. Why is this so? The essence of a Buddha land is emptiness, and it is the karmic actions of beings, both good and bad, that cause the differences we see.』 Bodhisattva Wonderful Sound then said to the Buddha, 『By the majestic power of the Buddha and the sacred strength of the Tathagata, with lofty virtue, I will go to the Saha world with a joyful mind. I will follow the pure wisdom of the Tathagata, and I will not dare to have any thoughts that go against it.』 At that time, Bodhisattva Wonderful Sound thought to himself, 『Without leaving my seat, I will enter the samadhi of right concentration in my present form.』 Instantly, he arrived at Vulture Peak in the Saha world, appearing in the middle of the Tathagata's Dharma seat, transforming into eighty-four trillion jeweled lotus flowers, with purple-gold stems and silver leaves, adorned with purity and beauty, shining brightly, illuminating all those present, and everything was accomplished as he had thought. Manjushri Bodhisattva asked the Able One Buddha (title of Shakyamuni Buddha), 『World Honored One, now these eighty-four trillion jeweled lotus flowers have appeared, with purple-gold stems and silver leaves, pure and magnificent. Whose auspicious response is this transformation?』 The Buddha told Manjushri, 『There is a Bodhisattva named Wonderful Sound, who has come from the Buddha land of the King of Pure Flowers of Purple Gold, along with eighty-four thousand Bodhisattvas, to this Saha world, wishing to see me, pay homage, and ask questions, and wishing to hear the 'Lotus Sutra of the Wonderful Dharma,' so this auspicious sign has appeared first.』 Manjushri then asked the Buddha, 『What merits has this person accumulated in the past, and what extraordinary practices has he cultivated, that he has now attained such extraordinary and great achievements? In what samadhi does he abide, and what practices has he established? I wish to hear about the samadhi and the miraculous transformations he has cultivated. After hearing it, we shall receive and practice it, and witness his cultivation.』

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諸菩薩顏貌色像，為何等類？舉動進止何所饒益？甚哉世尊！唯現瑞應，使諸菩薩來至於此，眾會欲見之。」

佛語文殊：「卿當啟白眾寶如來，令現瑞應，使諸菩薩咸來至此各現身相，一切眾會皆欲見之。」文殊師利即受其教，輒啟滅度眾寶如來，尋現瑞應。

於時妙音菩薩而於本土忽然不現，與八萬四千菩薩俱，動諸佛土雨寶蓮華，同時發作百千億伎樂，諸來菩薩各自現形，其眼明好猶如紺色，顏貌充滿如月盛明，體紫金光，無央數億百千功德莊嚴其身，威神巍巍智慧光光，奇相眾好文飾光顏，身力無極，其身處在七寶交絡，于虛空中去地四丈九尺，與諸菩薩眷屬圍繞，到忍世界至靈鷲山。下寶交路，手執寶瑛其價百千，詣能仁佛稽首足下，以持貢上能仁如來。復白佛言：「紫金離垢宿王華如來致問無量，起居輕利游步康強。又問：『世尊說法如常乎？眾生一切受者增進耶？蠲除狐疑順法律不也？將無多懷淫怒癡行憎嫉饕餮不？能恭敬孝順父母聽受道法如法奉行不？隨邪見愛惜財寶諸根不定，為降諸魔眾官屬乎？又諸眾生，聽受滅度眾寶如來所說法耶？』今諸菩薩故來詣此，本土如來之所發遣，欲得奉見七寶塔寺滅度眾寶如來，問訊啟受聖體康寧，說法如何？眾生普受行如法不？眾寶如來現住久如，

【現代漢語翻譯】 現代漢語譯本：諸位菩薩的容貌和形象是怎樣的？他們的舉止行動能帶來什麼利益？真是太奇妙了，世尊！請您顯現瑞相，讓諸位菩薩來到這裡，大眾都想見到他們。 佛陀對文殊菩薩說：『你應當稟告眾寶如來，讓他顯現瑞相，讓諸位菩薩都來到這裡，各自顯現他們的身相，所有大眾都想見到他們。』文殊師利菩薩立即接受了佛陀的教誨，稟告了已經滅度的眾寶如來，隨即顯現了瑞相。 當時，妙音菩薩突然在自己的國土消失，與八萬四千位菩薩一起，震動了各個佛土，降下寶蓮花，同時演奏了千百億種樂器。前來的菩薩們各自顯現身形，他們的眼睛明亮美好如同紺青色，容貌飽滿如同滿月般明亮，身體發出紫金色的光芒，身上有無數億百千種功德莊嚴，威嚴神聖，智慧光明，奇特的相貌和美好的裝飾照耀著他們的容顏，身體的力量無窮無盡。他們的身體處在七寶交織的空中，離地面四丈九尺，被諸位菩薩眷屬圍繞著，來到了娑婆世界，到達了靈鷲山。他們走下寶路，手中拿著價值千百的寶瑛，來到能仁佛（釋迦牟尼佛）的腳下，向佛陀頂禮，並將寶瑛供奉給能仁如來。他們又對佛陀說：『紫金離垢宿王華如來（過去佛名）向您問候無量，問您起居是否輕便，行走是否康健。他還問：『世尊您說法是否如常？眾生是否都得到增進？是否消除了疑惑，遵循了佛法？是否沒有過多地懷有淫慾、憤怒、愚癡、憎恨、嫉妒、貪婪？是否能夠恭敬孝順父母，聽受佛法並如法奉行？是否沒有隨從邪見，愛惜財寶，諸根不定？是否降伏了諸魔和他們的眷屬？還有，眾生是否聽受了滅度眾寶如來所說的法？』現在，諸位菩薩是受他們本土如來的派遣來到這裡的，想要拜見七寶塔寺中的滅度眾寶如來，問候他的聖體是否安康，問他說法如何？眾生是否普遍接受並如法修行？眾寶如來現在住世多久？』

【English Translation】 English version: What are the appearances and forms of the Bodhisattvas? What benefits do their actions and movements bring? How marvelous, World Honored One! Please manifest auspicious signs so that the Bodhisattvas may come here, and the assembly wishes to see them. The Buddha said to Manjushri: 'You should inform the Tathagata of Many Treasures, and ask him to manifest auspicious signs so that all the Bodhisattvas may come here, each revealing their forms, as the entire assembly wishes to see them.' Manjushri immediately accepted the Buddha's teaching and informed the Nirvana-attained Tathagata of Many Treasures, who then manifested auspicious signs. At that time, Bodhisattva Wonderful Sound suddenly disappeared from his own land, and together with eighty-four thousand Bodhisattvas, shook all the Buddha lands, rained down jeweled lotuses, and simultaneously played hundreds of billions of musical instruments. The Bodhisattvas who came each revealed their forms, their eyes bright and beautiful like dark blue, their faces full and bright like the full moon, their bodies emitting purple-gold light, adorned with countless billions of merits, majestic and divine, their wisdom shining brightly, their extraordinary appearances and beautiful adornments illuminating their faces, their bodily strength boundless. Their bodies were situated in the air, intertwined with seven treasures, forty-nine feet above the ground, surrounded by their Bodhisattva retinues, and they arrived in the Saha world at Mount Gridhrakuta. They descended the jeweled path, holding jeweled Ying worth hundreds of thousands, and approached the feet of the Able Sage Buddha (Shakyamuni Buddha), bowing in reverence, and offered the jeweled Ying to the Able Sage Tathagata. They then said to the Buddha: 'The Tathagata of Purple Gold, Free from Defilement, King of Constellations (a past Buddha) sends immeasurable greetings, asking if you are well and comfortable in your movements. He also asks: 'World Honored One, is your Dharma teaching as usual? Are all sentient beings progressing? Have they eliminated doubts and followed the Dharma? Are they not excessively harboring lust, anger, ignorance, hatred, jealousy, and greed? Are they able to respect and be filial to their parents, listen to the Dharma, and practice it accordingly? Are they not following wrong views, cherishing wealth, and having unstable senses? Have they subdued the demons and their retinues? Also, are sentient beings listening to the Dharma taught by the Nirvana-attained Tathagata of Many Treasures?' Now, these Bodhisattvas have come here, sent by the Tathagatas of their own lands, wishing to pay respects to the Nirvana-attained Tathagata of Many Treasures in the Seven-Jeweled Stupa Temple, inquire about his sacred health, and ask how his Dharma teaching is? Are sentient beings universally accepting and practicing the Dharma accordingly? How long will the Tathagata of Many Treasures remain in this world?'

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我等故來，欲得睹見眾寶如來形像所類，愿佛現之。」

時能仁佛語眾寶如來：「今妙音菩薩及諸眷屬，欲見世尊聖體形像。」眾寶如來尋時贊曰：「善哉！善哉！族姓子，卿能故來見能仁佛，稽首咨受《正法華經》，及復欲睹文殊師利啟諸不逮。」

時蓮華首菩薩問佛：「妙音菩薩往宿命時，積何德本，乃致斯變無極神聖？」

時能仁佛告蓮華首菩薩曰：「乃往過去久遠世時有佛，號云雷音王如來、至真、等正覺，講說經道六度無極菩薩法藏，天上天下靡不蒙安。時妙音菩薩，聞其所說欣然意解，鼓百千音樂娛樂其佛，八萬四千眾寶妙器，貢上至尊，如是精進供養如來萬二千歲。又族姓子，妙音菩薩往宿命時，從云雷音王如來之世，修無上法種此功德，未曾懈廢，傳如來旨化諸愚冥，不識至真悉令信樂。欲知爾時妙音菩薩，今妙音菩薩是也。用彼世時佈施寶器、眾伎樂音，又復供養無數諸佛，億千佛所殖眾德本修治眾行，前世值遇億百千垓江河沙等諸佛世尊。

「今蓮華首，為現妙音菩薩所行，不可限量變無數形，為諸眾生宣佈講化《正法華經》。或現梵天形色貌而誘立之；或現天帝形或尊豪形或將軍形，化導眾兵；或息意天王、轉輪聖王、諸散小王，尊者長者、諸令長形，沙門梵志形像

【現代漢語翻譯】 現代漢語譯本：我們前來，是想瞻仰眾寶如來（Prabhutaratna Tathagata）的形像，愿佛陀顯現。」 當時，能仁佛（Sakyamuni Buddha）對眾寶如來說：「現在妙音菩薩（Gadgadasvara Bodhisattva）及其眷屬，想見世尊的聖體形像。」眾寶如來隨即讚歎道：「善哉！善哉！善男子，你能特意前來見能仁佛，稽首請教《正法華經》（Saddharma Pundarika Sutra），並且想瞻仰文殊師利（Manjusri）所啟示的未及之處。」 當時，蓮華首菩薩（Padmottara Bodhisattva）問佛：「妙音菩薩在過去世時，積累了什麼德行根本，才達到如此變化無窮的神聖境界？」 當時，能仁佛告訴蓮華首菩薩說：「在過去久遠世時，有一尊佛，號為雷音王如來（Gargarajaghosa Tathagata）、至真、等正覺，講說經道六度無極菩薩法藏，天上天下沒有不蒙受安樂的。當時，妙音菩薩聽聞他所說的法，欣然領悟，敲擊百千種音樂來娛樂佛陀，用八萬四千種珍寶妙器，供奉至尊，如此精進供養如來一萬二千年。又善男子，妙音菩薩在過去世時，從雷音王如來之時，修習無上法，種下此等功德，未曾懈怠，傳達如來的旨意，教化那些愚昧無知的人，使他們都信受歡喜。想知道那時的妙音菩薩是誰嗎？就是現在的妙音菩薩。因為他在那時佈施寶器、各種樂器，又供養無數諸佛，在億千佛所種下各種德本，修治各種修行，前世值遇億百千垓恒河沙數諸佛世尊。 「現在，蓮華首，我為你展現妙音菩薩所行的，他可以變化無數形體，為眾生宣講《正法華經》。有時顯現梵天（Brahma）的形色相貌來引導他們；有時顯現天帝（Indra）的形像，或尊貴豪富的形像，或將軍的形像，來教化引導士兵；有時顯現息意天王（Santamati Deva Raja）、轉輪聖王（Cakravartin Raja）、各種小王、尊者長者、各種令長，沙門（Sramana）婆羅門（Brahmana）的形像。

【English Translation】 English version: We have come here, wishing to behold the form and likeness of the Prabhutaratna Tathagata (Many Treasures Thus Come One), may the Buddha reveal it.』 At that time, the Sakyamuni Buddha said to the Prabhutaratna Tathagata, 『Now, the Gadgadasvara Bodhisattva (Wonderful Sound Bodhisattva) and his retinue wish to see the holy form of the World Honored One.』 The Prabhutaratna Tathagata then praised, saying, 『Excellent! Excellent! Good son, you have come here specifically to see the Sakyamuni Buddha, to bow your head and inquire about the Saddharma Pundarika Sutra (Lotus Sutra), and also wish to behold what Manjusri has revealed that is not yet understood.』 At that time, the Padmottara Bodhisattva (Lotus Top Bodhisattva) asked the Buddha, 『What virtuous roots did the Gadgadasvara Bodhisattva accumulate in his past lives that he has attained such boundless and sacred transformations?』 At that time, the Sakyamuni Buddha told the Padmottara Bodhisattva, 『In the distant past, there was a Buddha named Gargarajaghosa Tathagata (Thunder Sound King Thus Come One), the Perfectly Enlightened One, who expounded the path of the Six Paramitas (Six Perfections) and the Bodhisattva Dharma Treasury, bringing peace and tranquility to all beings in heaven and earth. At that time, the Gadgadasvara Bodhisattva, upon hearing his teachings, was delighted and understood, and played hundreds of thousands of musical instruments to entertain the Buddha, offering eighty-four thousand precious and wonderful vessels to the Most Honored One, diligently making offerings to the Tathagata for twelve thousand years. Furthermore, good son, in his past lives, the Gadgadasvara Bodhisattva, from the time of the Gargarajaghosa Tathagata, cultivated the unsurpassed Dharma, planted these merits, never slacking, conveying the Tathagata』s teachings, transforming those who were ignorant and unenlightened, causing them all to believe and rejoice. Do you want to know who the Gadgadasvara Bodhisattva was at that time? It is the present Gadgadasvara Bodhisattva. Because at that time he gave away precious vessels and various musical instruments, and also made offerings to countless Buddhas, planting various roots of virtue in billions of Buddhas』 places, cultivating various practices, and in past lives encountered billions of hundreds of thousands of Ganges River sands of Buddhas, World Honored Ones.』 『Now, Padmottara, I will show you the practices of the Gadgadasvara Bodhisattva, who can transform into countless forms, proclaiming and expounding the Saddharma Pundarika Sutra for all beings. Sometimes he manifests the form and appearance of Brahma to guide them; sometimes he manifests the form of Indra, or the form of a noble and wealthy person, or the form of a general, to teach and guide soldiers; sometimes he manifests the form of Santamati Deva Raja (King of the Devas of Peaceful Intent), a Cakravartin Raja (Wheel-Turning Sage King), various small kings, honored elders, various leaders, and the forms of Sramanas (ascetics) and Brahmanas (priests).』

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色貌。說《正法華經》，或現比丘、比丘尼、清信士、清信女形，宮人婇女、長者夫人、諸貧賤女形，男女大小而誘立之。說《正法華經》，或阿須倫形，迦留羅、真陀羅、摩休勒、人非人形像色貌，而誘立之。說《正法華經》，或入地獄、餓鬼、畜生及諸八難，所在擁護而救濟之，上中下士前後進退，隨其形體男女之像，而開化之。說《正法華經》，或入中宮化皇后形，度眾貴人。

「蓮華首當知，妙音菩薩將護忍界一切眾生。又族姓子，妙音菩薩以若干變無數方便，誘忍佛土演《正法華經》，神足威德未曾損耗而復增益也，聖慧道智亦復如是。又族姓子，妙音菩薩光明功勛智慧巍巍，周旋十方隨時開化，輪轉無際皆使入律，上中下愿各令得所，逮游忍界，復至他方江河沙佛土，現菩薩身而為說法。又現聲聞、緣覺色像而開化，示本行所學，聞之亙然各成所志，不違本誓。若有眾生，奉如來律，以佛色像，隨其道律示現形貌，顯授大道無上正真，欲導慕泥洹現已滅度，因而示儀開化道慧。妙音菩薩勢力聖智不可惻度，超絕巍巍功德若斯，無以為喻。」

於是蓮華首菩薩前白佛言：「妙音菩薩積功累德堂堂乃爾。唯然世尊，住何三昧開化眾生不可限量？」

能仁如來告蓮華首菩薩曰：「族姓子聽！

【現代漢語翻譯】 現代漢語譯本 以各種不同的外貌出現。宣講《正法華經》時，有時化現為比丘（出家男眾）、比丘尼（出家女眾）、清信士（在家男居士）、清信女（在家女居士）的形象，有時化現為宮女、嬪妃、長者夫人、各種貧賤女子的形象，以男女老少的不同形象來引導他們。宣講《正法華經》時，有時化現為阿修羅（非天，一種神道眾生）的形象，迦樓羅（金翅鳥）、緊陀羅（歌神）、摩休勒（大蟒神），以及非人等各種形象，來引導他們。宣講《正法華經》時，有時進入地獄、餓鬼、畜生等三惡道以及其他八難之處，在這些地方保護和救濟眾生，根據上、中、下等不同根器的眾生，以及他們各自的男女形象，來開導教化他們。宣講《正法華經》時，有時進入後宮化現為皇后的形象，來度化那些尊貴的人們。 『蓮華首，你應該知道，妙音菩薩守護著娑婆世界的一切眾生。還有，善男子，妙音菩薩以各種變化和無數方便，在娑婆佛土宣講《正法華經》，他的神通威德不僅沒有損耗，反而更加增長，他的聖慧道智也是如此。還有，善男子，妙音菩薩的光明功德和智慧非常偉大，他周遊十方，隨時開導教化眾生，無休止地輪轉，使他們都進入佛法，根據上、中、下等不同的願望，使他們各得其所。他遊歷娑婆世界后，又到其他恒河沙數般的佛土，化現為菩薩的形象來為眾生說法。有時也化現為聲聞（聽聞佛法而修行的人）、緣覺（獨自悟道的人）的形象來開導教化眾生，展示他們過去所修行的法門，使聽聞者都能達成自己的願望，不違揹他們最初的誓願。如果有眾生奉行如來的戒律，他會以佛的形象，根據他們所修行的法門，示現相應的形象，顯明地傳授無上正真的大道，如果有人想要追求涅槃（寂滅），他會示現已經滅度的樣子，以此來開導教化，使他們獲得智慧。妙音菩薩的勢力和聖智是不可測度的，他的功德超絕偉大，無法用言語來比喻。』 這時，蓮華首菩薩向前對佛說：『妙音菩薩積累功德，如此偉大。世尊，他究竟安住於何種三昧（禪定）才能教化眾生，如此不可思議？』 能仁如來告訴蓮華首菩薩說：『善男子，你仔細聽！』

【English Translation】 English version Appearing in various forms. When expounding the 'Saddharma Lotus Sutra', sometimes manifesting as a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay devotee), or Upasika (female lay devotee); sometimes as palace women, concubines, the wives of elders, or various poor women, using different forms of men, women, young, and old to guide them. When expounding the 'Saddharma Lotus Sutra', sometimes manifesting as an Asura (a type of demigod), a Garuda (a mythical bird), a Gandharva (a celestial musician), a Mahoraga (a great serpent deity), or other non-human forms to guide them. When expounding the 'Saddharma Lotus Sutra', sometimes entering hells, the realms of hungry ghosts, animals, and the eight difficulties, protecting and saving beings in these places, guiding and teaching beings of superior, middling, and inferior capacities, according to their respective male or female forms. When expounding the 'Saddharma Lotus Sutra', sometimes entering the inner palace and manifesting as the form of an empress to liberate noble people. 'Lotus Head, you should know that Bodhisattva Wonderful Sound protects all beings in the Saha world. Furthermore, son of a noble family, Bodhisattva Wonderful Sound uses various transformations and countless skillful means to expound the 'Saddharma Lotus Sutra' in the Buddha-land of Saha. His spiritual powers and majestic virtue not only do not diminish but increase, and his sacred wisdom and knowledge are also like this. Furthermore, son of a noble family, the light, merits, and wisdom of Bodhisattva Wonderful Sound are magnificent. He travels throughout the ten directions, teaching and guiding beings at all times, endlessly turning the wheel of Dharma, causing them all to enter the Dharma. According to their superior, middling, and inferior aspirations, he enables them to attain what they seek. After traveling through the Saha world, he goes to other Buddha-lands as numerous as the sands of the Ganges River, manifesting as a Bodhisattva to preach the Dharma. He also manifests as the forms of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers) to guide and teach beings, showing them the practices they have learned in the past, so that those who hear can fulfill their aspirations without violating their original vows. If there are beings who uphold the Tathagata's precepts, he will manifest in the form of a Buddha, according to the Dharma they practice, revealing the supreme and true path, and if someone desires Nirvana (extinction), he will manifest as if he has already passed away, thereby guiding and teaching them to attain wisdom. The power and sacred wisdom of Bodhisattva Wonderful Sound are immeasurable, and his merits are so extraordinary that they cannot be described.' At this time, Bodhisattva Lotus Head stepped forward and said to the Buddha, 'Bodhisattva Wonderful Sound has accumulated merits and virtues to such a great extent. World Honored One, in what kind of Samadhi (meditative state) does he abide to teach and guide beings so inconceivably?' The Tathagata Sakyamuni told Bodhisattva Lotus Head, 'Son of a noble family, listen carefully!'

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有三昧名現入眾像，妙音菩薩住斯定意，利益開化無限眾生使入道議。」

佛說是妙音菩薩章句品時，其諸菩薩與妙音開士俱發來者，尋時皆逮現入眾像三昧正定。其行殊勝，於是忍界超越菩薩，所修定意諸有限數。若有逮致現入眾像三昧，便得總持，攬持三世無不蒙濟。時妙音菩薩，供養能仁如來、至真，具足奉事眾寶如來塔寺舍利，欲還本土，前稽首能仁如來，自歸而退，與眾會別，動震諸國雨眾蓮華，同時和鼓百千億垓雅頌伎樂，與八萬四千諸菩薩眾俱歸本土，前稽首禮妙紫金離垢宿華王如來，以詣忍界導利眾生。又睹眾寶如來寶寺舍利，及文殊師利、藥王菩薩所逮精進無極道力，見妙勇菩薩，令是八萬四千菩薩，皆得正行現入眾像三昧，往到彼間俱共進行。四萬二千天子，聞《正法華經》，皆悉逮得無所從生法忍；蓮華首菩薩逮正法華定。◎

正法華經卷第九 大正藏第 09 冊 No. 0263 正法華經

正法華經卷第十

西晉月氏國三藏竺法護譯◎

光世音普門品第二十三

於是無盡意菩薩，即從座起偏露右臂長跪叉手，前白佛言：「唯然世尊！所以名之光世音乎，義何所趣耶？」

佛告無盡意曰：「此族姓子，若有眾生，遭億百千垓困厄患難苦毒

【現代漢語翻譯】 現代漢語譯本：有一種三昧（samadhi，禪定）名為『現入眾像』，妙音菩薩（Gadhruasvara Bodhisattva）安住于這種禪定之中，利益開導無量眾生，使他們進入佛道正論。 佛陀宣說《妙音菩薩章句品》時，那些與妙音菩薩一同前來的菩薩們，立刻都獲得了『現入眾像三昧』的正定。他們的修行非常殊勝，超越了忍界（Sahā，娑婆世界）菩薩所修的有限禪定。如果有人能夠獲得『現入眾像三昧』，便能得到總持（dharani，總攝憶持），掌握過去、現在、未來三世的一切，無不得到救濟。當時，妙音菩薩供養了能仁如來（Sakyamuni Tathagata，釋迦牟尼如來）、至真佛，圓滿地奉事了眾寶如來（Prabhutaratna Tathagata）的佛塔、寺廟和舍利，想要返回自己的國土。他向前頂禮能仁如來，告辭退下，與大眾告別，震動了各個國土，降下無數蓮花，同時奏響了百千億垓的雅頌伎樂。他與八萬四千位菩薩一同返回自己的國土，向前頂禮妙紫金離垢宿華王如來（Ratnakusumavicitra Tathagata），以便前往忍界引導利益眾生。他又瞻仰了眾寶如來的寶塔和舍利，以及文殊師利（Manjusri Bodhisattva）、藥王菩薩（Bhaisajyaraja Bodhisattva）所獲得的精進無極道力，見到了妙勇菩薩（Gandhavyuha Bodhisattva），使這八萬四千位菩薩都得到了正行『現入眾像三昧』，前往彼處一同修行。四萬二千位天子，聽聞《正法華經》，都獲得了無所從生法忍（anutpattika-dharma-ksanti，無生法忍）；蓮華首菩薩（Padmottara Bodhisattva）獲得了正法華定。 《正法華經》卷第九 大正藏第 09 冊 No. 0263 《正法華經》 《正法華經》卷第十 西晉月氏國三藏竺法護譯 光世音普門品第二十三 這時，無盡意菩薩（Akshayamati Bodhisattva）即從座位上起身，袒露右臂，長跪合掌，向前對佛說：『世尊，為什麼稱他為光世音（Avalokitesvara），這個名稱的意義是什麼呢？』 佛陀告訴無盡意菩薩說：『這位族姓之子，如果有眾生，遭遇億百千垓的困厄、患難、痛苦和毒害』

【English Translation】 English version: There is a samadhi (meditative absorption) named 'Manifestation of All Forms,' in which Gadhruasvara Bodhisattva dwells, benefiting and enlightening countless beings, leading them into the path of Buddhist discourse. When the Buddha was expounding the chapter on Gadhruasvara Bodhisattva, those Bodhisattvas who had come with Gadhruasvara immediately attained the correct concentration of the 'Manifestation of All Forms Samadhi.' Their practice was exceptionally superior, surpassing the limited meditative states practiced by Bodhisattvas in the Sahā (endurance) world. If anyone attains the 'Manifestation of All Forms Samadhi,' they will obtain dharani (retention), grasping the past, present, and future, and all will be saved. At that time, Gadhruasvara Bodhisattva made offerings to Sakyamuni Tathagata (the Thus-Come One, the Sage of the Sakyas), the True One, and fully served the stupas, temples, and relics of Prabhutaratna Tathagata (the Many Treasures Thus-Come One). Wishing to return to his own land, he bowed before Sakyamuni Tathagata, took his leave, and bid farewell to the assembly, shaking the various lands, raining down countless lotuses, and simultaneously playing hundreds of thousands of billions of praises and musical instruments. He returned to his own land with eighty-four thousand Bodhisattvas, bowing before Ratnakusumavicitra Tathagata (the King of Flowers, Adorned with Pure Gold, Free from Defilement), in order to go to the Sahā world to guide and benefit beings. He also beheld the stupa and relics of Prabhutaratna Tathagata, as well as the boundless power of diligence attained by Manjusri Bodhisattva and Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva). He saw Gandhavyuha Bodhisattva (Array of Flowers Bodhisattva), who enabled these eighty-four thousand Bodhisattvas to attain the correct practice of the 'Manifestation of All Forms Samadhi,' and they went there together to practice. Forty-two thousand devas (gods) who heard the 'Saddharma-pundarika Sutra' (Lotus Sutra) all attained the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas); Padmottara Bodhisattva (Lotus Summit Bodhisattva) attained the Samadhi of the Saddharma-pundarika. The Ninth Scroll of the Saddharma-pundarika Sutra Taisho Tripitaka Volume 09, No. 0263, Saddharma-pundarika Sutra The Tenth Scroll of the Saddharma-pundarika Sutra Translated by the Tripiṭaka Master Dharmarakṣa of the Yuezhi Kingdom of the Western Jin Dynasty Chapter Twenty-Three: The Universal Gateway of Avalokitesvara Then, Akshayamati Bodhisattva (Inexhaustible Intent Bodhisattva) rose from his seat, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'World Honored One, why is he called Avalokitesvara (The One Who Perceives the Sounds of the World), and what is the meaning of this name?' The Buddha told Akshayamati Bodhisattva: 'This son of a good family, if there are beings who encounter hundreds of thousands of billions of calamities, difficulties, sufferings, and poisons'

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無量，適聞光世音菩薩名者，輒得解脫無有眾惱，故名光世音。若有持名執在心懷，設遇大火然其山野，燒百草木叢林屋宅，身墮火中，得聞光世音名，火即尋滅。若入大水江河駛流心中恐怖，稱光世音菩薩，一心自歸，則威神護令不見溺，使出安隱。若入大海，百千億垓眾生豪賤，處海深淵無底之源，采致金銀、雜珠明月、如意寶珠、水精琉璃、車𤦲馬瑙、珊瑚虎魄，載滿船寶；假使風吹其船流墮黑山回波，若經鬼界值魔竭魚，眾中一人竊獨心念，光世音菩薩功德威神，而稱名號，皆得解脫一切眾患，及其伴侶眾得濟渡，不遇諸魔邪鬼之厄，故名光世音。」

佛言：「族姓子！若見怨賊欲來危害，即稱光世音菩薩名號，而自歸命，賊所持刀杖，尋段段壞手不得舉，自然慈心。設族姓子，此三千大千世界滿中諸鬼神，眾邪逆魅欲來嬈人，一心稱呼光世音名，自然為伏不能妄犯，噁心不生不得邪觀。若人犯罪若無有罪，若為惡人縣官所錄，縛束其身杻械在體，若枷鎖之，閉在牢獄，拷治苦毒，一心自歸，稱光世音名號，疾得解脫，開獄門出無能拘制，故名光世音。」

佛言：「如是，族姓子，光世音境界，威神功德難可限量，光光若斯，故號光世音。」

佛告無盡意：「假使，族姓子，此三千大千世

【現代漢語翻譯】 現代漢語譯本：佛陀說：『無量（菩薩名），如果有人聽到光世音菩薩（觀世音菩薩的別名）的名號，就能立即解脫一切煩惱，所以稱為光世音。如果有人心中持念這個名號，即使遇到大火燃燒山野，燒燬各種草木叢林和房屋，身體被火包圍，只要聽到光世音的名號，火焰就會立刻熄滅。如果進入大水江河，水流湍急，心中感到恐懼，稱念光世音菩薩的名號，一心歸依，菩薩就會以威神之力保護他們，使他們不被淹沒，平安脫險。如果進入大海，有成千上億的眾生，無論貧富貴賤，在深淵無底的海底，採集金銀、各種珍珠、明月珠、如意寶珠、水晶、琉璃、車渠、瑪瑙、珊瑚、琥珀等寶物，裝滿船隻；假如被風吹到黑山回波，或者遇到鬼界中的魔竭魚，船上的人只要有人心中默唸光世音菩薩的功德和威神之力，並稱念他的名號，就能解脫一切災難，他們的同伴也能安全渡過，不會遇到各種魔鬼邪靈的災禍，所以稱為光世音。』 佛陀說：『善男子！如果看到怨賊想要來加害，就稱念光世音菩薩的名號，並歸依他，賊人所持的刀杖就會立刻斷裂，手也舉不起來，自然生起慈悲之心。善男子，如果這三千大千世界充滿各種鬼神，邪惡的妖魔鬼怪想要來擾亂人，只要一心稱念光世音的名號，他們自然會被降伏，不敢侵犯，惡念不會產生，也不會有邪惡的念頭。如果有人犯罪或沒有犯罪，被惡人或官府抓捕，身體被捆綁，戴著枷鎖，被關在監獄裡，遭受拷打的痛苦，只要一心歸依，稱念光世音的名號，就能迅速解脫，監獄的門會自動打開，沒有人能夠阻攔，所以稱為光世音。』 佛陀說：『是的，善男子，光世音的境界，威神功德難以思議，光明如此，所以稱為光世音。』 佛陀告訴無盡意菩薩：『假設，善男子，這三千大千世界』

【English Translation】 English version: The Buddha said, 'Immeasurable (a Bodhisattva's name), if someone hears the name of Bodhisattva Guanshiyin (another name for Avalokiteśvara), they will immediately be liberated from all afflictions, hence the name Guanshiyin. If someone holds this name in their heart, even if they encounter a great fire burning mountains and fields, destroying all kinds of vegetation, forests, and houses, and their body is surrounded by fire, as long as they hear the name of Guanshiyin, the flames will immediately extinguish. If they enter a great river with rapid currents and feel fear in their heart, by reciting the name of Bodhisattva Guanshiyin and taking refuge wholeheartedly, the Bodhisattva will protect them with divine power, preventing them from drowning and ensuring their safe escape. If they enter the great ocean, where hundreds of millions of beings, both rich and poor, are in the deep, bottomless abyss, collecting gold, silver, various pearls, moon gems, wish-fulfilling jewels, crystal, lapis lazuli, tridacna, agate, coral, and amber, loading them onto ships; if the wind blows their ship into the black mountain whirlpool, or if they encounter the Makara fish in the ghost realm, if one person on the ship silently contemplates the merits and divine power of Bodhisattva Guanshiyin and recites his name, they will be liberated from all calamities, and their companions will also be safely rescued, avoiding the disasters of various demons and evil spirits, hence the name Guanshiyin.' The Buddha said, 'Good son! If you see an enemy coming to harm you, recite the name of Bodhisattva Guanshiyin and take refuge in him, the swords and staffs held by the enemy will immediately break into pieces, their hands will be unable to lift them, and they will naturally develop a compassionate heart. Good son, if this three-thousand great thousand world is filled with various ghosts and spirits, and evil demons and monsters want to disturb people, as long as they wholeheartedly recite the name of Guanshiyin, they will naturally be subdued, dare not invade, evil thoughts will not arise, and they will not have evil intentions. If someone has committed a crime or is innocent, and is arrested by evil people or officials, their body is bound, they are wearing shackles, imprisoned in jail, and suffering the pain of torture, as long as they wholeheartedly take refuge and recite the name of Guanshiyin, they will be quickly liberated, the prison doors will open automatically, and no one will be able to restrain them, hence the name Guanshiyin.' The Buddha said, 'Indeed, good son, the realm of Guanshiyin, the divine power and merits are inconceivable, the light is like this, hence the name Guanshiyin.' The Buddha told Bodhisattva Akshayamati, 'Suppose, good son, this three-thousand great thousand world'

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界滿中眾逆盜賊怨害，執持兵杖刀刃矛戟，欲殺萬民，一部賈客，獨自經過在於其路，赍持重寶，導師恐怖心自念言：『此間多賊，將無危我劫奪財寶，當設權計脫此眾難，不見危害。』謂眾賈人：『不宜恐畏，等共一心俱同發聲，稱光世音菩薩威神，輒來擁護令無恐懼，普心自歸便脫眾難，不遇賊害。』眾賈人聞悉共受教，咸俱同聲稱光世音，身命自歸愿脫此畏難，適稱其名，賊便退卻不敢觸犯，眾賈解脫永無恐怖。光世音菩薩，威德境界巍巍如是，故曰光世音。」

佛復告無盡意菩薩：「若有學人，淫怒癡盛，稽首歸命光世音菩薩，淫怒癡休，觀于無常苦空非身，一心得定。若有女人，無有子姓，求男求女，歸光世音，輒得男女，一心精進自歸命者，世世端正顏貌無比，見莫不歡，所生子姓而有威相，眾人所愛愿樂欲見，殖眾德本不為罪業。其光世音威神功德，智慧境界巍巍如是，其聞名者，所至到處終不虛妄，不遇邪害，致得無上道德果實，常遇諸佛真人、菩薩高德正士，不與逆人，無反覆會，若聞名執持懷抱，功德無量不可稱載。若有供養六十二億江河沙諸菩薩等，是諸菩薩，皆使現在等行慈心。若族姓子女，盡其形壽，供養衣被飲食床臥具病瘦醫藥一切所安。福寧多不？」

無盡意曰：「多矣

【現代漢語翻譯】 現代漢語譯本：在充滿叛逆者、盜賊、仇敵和傷害的世界裡，他們手持兵器、刀刃、長矛和戟，想要殺害萬民。有一隊商人，獨自經過這條道路，攜帶貴重的財寶。他們的領隊感到恐懼，心中想：『這裡有很多盜賊，恐怕會危及我，搶奪我的財寶。我應當想個辦法，擺脫這些困難，避免危害。』於是他告訴眾商人：『不要害怕，大家應該同心同德，一起發出聲音，稱念光世音菩薩（Avalokiteśvara，觀世音菩薩的另一種稱呼）的威神之力，他會來保護我們，使我們不感到恐懼。只要真心歸依，就能擺脫這些困難，不會遇到盜賊的傷害。』眾商人聽了，都接受了他的教導，一起同聲稱念光世音菩薩，將身命歸依，希望擺脫這種恐懼和困難。剛一稱念他的名號，盜賊就退卻了，不敢侵犯他們。眾商人因此解脫，永遠不再感到恐懼。光世音菩薩的威德境界就是如此偉大，所以被稱為光世音。 佛陀又告訴無盡意菩薩（Akṣayamati，一位菩薩的名字）說：『如果有修行人，淫慾、嗔怒、愚癡很盛，只要稽首歸命光世音菩薩，淫慾、嗔怒、愚癡就會停止。他們會觀察到世間萬物都是無常、苦空、無我的，從而一心得到禪定。如果有女人，沒有子女，想要男孩或女孩，只要歸依光世音菩薩，就能得到男孩或女孩。如果一心精進地歸依他，那麼世世代代都會容貌端正，無人能比，見到的人沒有不歡喜的。所生的子女也會具有威嚴的相貌，受眾人喜愛，樂於見到，他們會種下許多善根，不會造作罪業。光世音菩薩的威神功德和智慧境界就是如此偉大。聽到他名號的人，無論到哪裡都不會虛妄，不會遇到邪惡的傷害，最終會獲得無上的道德果實，常常遇到諸佛、真人、菩薩和高德正士，不會與逆境之人相遇，不會有反覆無常的遭遇。如果聽到他的名號，並執持在心中，那麼功德無量，不可稱量。如果有人供養六十二億恒河沙數那麼多的菩薩，這些菩薩都會以慈悲心對待他們。如果善男子善女人，盡其一生，供養他們衣服、飲食、床鋪、臥具、醫藥等一切所需，你覺得他們的福報多不多呢？』 無盡意菩薩回答說：『非常多。』

【English Translation】 English version: In a world filled with rebels, thieves, enemies, and harm, wielding weapons, blades, spears, and halberds, desiring to kill all people, a group of merchants, traveling alone on this road, carrying precious treasures, their leader felt fear, thinking in his heart: 『There are many thieves here, I fear they will endanger me and rob my treasures. I should devise a plan to escape these difficulties and avoid harm.』 So he told the merchants: 『Do not be afraid, everyone should be of one mind and voice, together calling upon the majestic power of Avalokiteśvara (Guang Shi Yin Pusa, another name for Guan Yin Bodhisattva), who will come to protect us and make us unafraid. If we sincerely take refuge, we can escape these difficulties and not encounter harm from thieves.』 The merchants, hearing this, all accepted his teaching, and together they called upon Avalokiteśvara, entrusting their lives, hoping to escape this fear and difficulty. As soon as they called his name, the thieves retreated, not daring to approach them. The merchants were thus liberated, never again feeling fear. The majestic realm of Avalokiteśvara is so great, therefore he is called Avalokiteśvara. The Buddha then told Akṣayamati Bodhisattva (Wu Jin Yi Pusa, a Bodhisattva's name): 『If there are practitioners whose lust, anger, and ignorance are strong, as long as they bow and take refuge in Avalokiteśvara, their lust, anger, and ignorance will cease. They will observe that all things in the world are impermanent, suffering, empty, and without self, thus attaining samadhi with a single mind. If there are women who have no children, desiring a boy or a girl, as long as they take refuge in Avalokiteśvara, they will obtain a boy or a girl. If they diligently take refuge with a single mind, then in every lifetime they will have a beautiful appearance, unmatched by anyone, and those who see them will be delighted. The children they bear will also have majestic appearances, loved by all, and people will be happy to see them. They will plant many roots of virtue and not commit evil deeds. The majestic power, merit, and wisdom realm of Avalokiteśvara are so great. Those who hear his name, wherever they go, will not be in vain, will not encounter evil harm, and will ultimately obtain the supreme fruit of morality, often encountering Buddhas, Realized Ones, Bodhisattvas, and virtuous and righteous individuals, not encountering those in adverse circumstances, and not having fickle experiences. If they hear his name and hold it in their hearts, then their merit will be immeasurable and cannot be quantified. If someone were to make offerings to sixty-two billion Ganges River sands worth of Bodhisattvas, and these Bodhisattvas would all treat them with compassion. If good men and good women, throughout their lives, were to offer them clothing, food, bedding, sleeping mats, medicine for illness, and all that is needed, do you think their blessings would be many?』 Akṣayamati Bodhisattva replied: 『Very many.』

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！世尊！不可限量。所以者何？是諸菩薩，無央數億不可譬喻。」

佛言：「雖供養此無限菩薩，不如一歸光世音稽首作禮執持名號，福過於彼，況復供養？雖復供養六十二億江河沙數諸菩薩等，執持名號，計此二福，億百千劫不可盡極，終不相比，是故名曰光世音。」

於是無盡意菩薩，前白佛言：「光世音以何因緣游忍世界？云何說法？何謂志願？所行至法善權方便境界云何？」

佛言：「族姓子！光世音菩薩所游世界，或現佛身而班宣法；或現菩薩形像色貌，說經開化；或現緣覺或現聲聞，或現梵天帝像而說經道；或揵沓和像；欲度鬼神現鬼神像，欲度豪尊現豪尊像，或復示現大神妙天像，或轉輪聖王化四域像，或殊特像，或復反足羅剎形像，或將軍像，或現沙門梵志之像，或金剛神隱士獨處仙人僮儒像。光世音菩薩，游諸佛土，而普示現若干種形，在所變化開度一切。是故族姓子，一切眾生咸當供養光世音。其族姓子，所可週旋有恐懼者，令無所畏，已致無畏使普安隱，各自欣慶，故游忍界。」

於是無盡意菩薩，即解己身百千寶瓔，以用貢上于光世音：「惟愿正士，受此法供。」己身所有殊異寶瓔，而不肯受。時無盡意復謂光世音：「唯見愍念以時納受，愿勿拒逆。」時光世音心

【現代漢語翻譯】 現代漢語譯本：'世尊！'無盡意菩薩說，'不能這樣說。為什麼呢？因為這些菩薩的數量是無法計算的，多得無法比喻。' 佛陀說：'即使供養這些無量的菩薩，也不如一心歸順光世音（觀世音菩薩的別稱，意為觀察世間聲音的菩薩）並向他稽首作禮，執持他的名號。後者的福德遠勝於前者，更何況是供養呢？即使供養六十二億恒河沙數那麼多的菩薩，執持光世音的名號，計算這兩種福德，即使經過億百千劫也無法窮盡，兩者終究無法相比。因此，他被稱為光世音。' 這時，無盡意菩薩上前對佛陀說：'光世音菩薩以什麼因緣在娑婆世界（忍界，指我們所居住的世界）游化？他如何說法？他的願力是什麼？他所修行的至高法門和善巧方便的境界又是怎樣的呢？' 佛陀說：'善男子！光世音菩薩所游化的世界，有時會示現佛身來宣講佛法；有時會示現菩薩的形像和容貌，來宣說經典，開導教化眾生；有時會示現緣覺（辟支佛，不依佛陀教導而自行開悟的人）或聲聞（聽聞佛陀教導而修行的人）的形象；有時會示現梵天（色界天的天主）或帝釋天（欲界天的天主）的形象來宣說佛法；有時會示現乾闥婆（天界的樂神）的形象；爲了度化鬼神，就示現鬼神的形象；爲了度化豪門貴族，就示現豪門貴族的形象；有時會示現大神妙天的形象；有時會示現轉輪聖王（統治世界的理想君主）的形象來教化四方；有時會示現特殊的形象；有時會示現反足羅剎（惡鬼）的形象；有時會示現將軍的形象；有時會示現沙門（出家修行者）或婆羅門（古印度祭司）的形象；有時會示現金剛神（守護佛法的神）或隱士、獨處仙人、童子等形象。光世音菩薩遊歷諸佛國土，普遍示現各種不同的形象，隨處變化，開導救度一切眾生。因此，善男子，一切眾生都應當供養光世音菩薩。善男子，如果有人在生活中感到恐懼，光世音菩薩會使他們不再恐懼，已經沒有恐懼的，會使他們普遍安穩，各自歡喜慶幸，所以他才在娑婆世界游化。' 這時，無盡意菩薩立即解下自己身上價值百千的寶瓔，用來供奉光世音菩薩：'希望這位正士，接受這法供養。'光世音菩薩不肯接受他身上所有珍貴的寶瓔。這時，無盡意菩薩又對光世音菩薩說：'希望您慈悲憐憫，及時接受，不要拒絕。'這時，光世音菩薩心中

【English Translation】 English version: 'World Honored One!' said Inexhaustible Intent Bodhisattva, 'It cannot be so. Why? Because these Bodhisattvas are countless, beyond any comparison.' The Buddha said: 'Even if one were to make offerings to these immeasurable Bodhisattvas, it would not be as meritorious as wholeheartedly taking refuge in Guanshiyin (another name for Avalokiteśvara Bodhisattva, meaning the Bodhisattva who observes the sounds of the world) and bowing in reverence, holding his name. The latter's merit surpasses the former, let alone making offerings. Even if one were to make offerings to sixty-two billion Ganges River sands worth of Bodhisattvas, holding Guanshiyin's name, calculating these two merits, even after billions of kalpas, it would be impossible to exhaust, and the two could never be compared. Therefore, he is called Guanshiyin.' At this time, Inexhaustible Intent Bodhisattva stepped forward and said to the Buddha: 'For what reason does Guanshiyin Bodhisattva travel in the Saha world (the world of endurance, referring to the world we live in)? How does he teach the Dharma? What is his vow? What is the realm of his supreme Dharma practice and skillful means?' The Buddha said: 'Good son! In the worlds where Guanshiyin Bodhisattva travels, sometimes he manifests as a Buddha to proclaim the Dharma; sometimes he manifests as a Bodhisattva with a certain form and appearance, to expound the scriptures and enlighten beings; sometimes he manifests as a Pratyekabuddha (one who attains enlightenment on their own, without a teacher) or a Śrāvaka (one who attains enlightenment by listening to the Buddha's teachings); sometimes he manifests as Brahma (the lord of the Form Realm) or Indra (the lord of the Desire Realm) to proclaim the Dharma; sometimes he manifests as a Gandharva (a celestial musician); to liberate ghosts and spirits, he manifests as a ghost or spirit; to liberate the wealthy and noble, he manifests as a wealthy and noble person; sometimes he manifests as a great and wondrous celestial being; sometimes he manifests as a Chakravartin (an ideal universal monarch) to teach the four regions; sometimes he manifests as a unique form; sometimes he manifests as a Rakshasa (a demon) with reversed feet; sometimes he manifests as a general; sometimes he manifests as a Śramaṇa (a renunciate) or a Brahmin (an ancient Indian priest); sometimes he manifests as a Vajra deity (a Dharma protector) or a hermit, a solitary ascetic, or a child. Guanshiyin Bodhisattva travels through the Buddha lands, universally manifesting various forms, transforming everywhere, enlightening and liberating all beings. Therefore, good son, all beings should make offerings to Guanshiyin Bodhisattva. Good son, if anyone in their life feels fear, Guanshiyin Bodhisattva will make them fearless; those who are already fearless, he will make them universally peaceful, each rejoicing and celebrating, and that is why he travels in the Saha world.' At this time, Inexhaustible Intent Bodhisattva immediately took off his own hundred thousand precious necklaces and offered them to Guanshiyin Bodhisattva: 'May this righteous one accept this Dharma offering.' Guanshiyin Bodhisattva refused to accept all the precious necklaces he had. At this time, Inexhaustible Intent Bodhisattva again said to Guanshiyin Bodhisattva: 'May you have compassion and accept them in due time, please do not refuse.' At this time, Guanshiyin Bodhisattva's heart

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自計念：「不用是寶。」無盡意言：「唯復垂愍諸天、龍、神、揵沓和、阿須倫、迦留羅、真陀羅、摩睺勒、人及非人，受其寶瓔輒作兩分，一分奉上能仁如來，一分供養眾寶如來、至真、等正覺，貢上寶寺。」其族姓子，普為一切，以是之故，神足變化游忍世界，無所不濟。

於是持地菩薩，即從座起前白佛言：「假使有人，聞光世音所行德本，終不虛妄，世世安隱至無極慧，其光世音，神足變化普至道門，所顯威神而無窮極。」

佛說是普門道品，彼時會中八萬四千人，至無等倫，尋發無上正真道意。

正法華經總持品第二十四

於是藥王菩薩，即從座起長跪叉手，前白佛言：「若族姓子及族姓女，聞是《正法華》經典，受持懷抱書寫經卷，獲福如何？」

佛言：「族姓子女，受持是經，誦在懷抱書寫經卷，福不可量無以為喻。若族姓子，供養八十億百千垓江河沙諸如來眾，若復受持懷抱書寫是《正法華經》，講說供養。何所福多？于意云何？寧當一心奉持經典，若以衣食供養諸佛。」

藥王菩薩白佛言：「若族姓子及族姓女，受《正法華》經典之要，執持書寫一四句頌，講說諷誦若復奉行，具足成就其福最多，勝於供養若干江沙諸佛世尊。」

佛言：「甚哉！法之

【現代漢語翻譯】 現代漢語譯本：他自己思量道：『這些寶物並非真正珍貴。』無盡意菩薩說道：『我只希望能夠憐憫諸天、龍、神（天龍八部中的神）、揵沓和（香神）、阿須倫（非天）、迦留羅（金翅鳥）、真陀羅（樂神）、摩睺勒（大蟒神）、人和非人等眾生，他們接受這些寶貴的瓔珞后，我將把它們分成兩份，一份奉獻給能仁如來（釋迦牟尼佛），一份供養眾寶如來、至真、等正覺（其他佛的尊稱），並獻給寶寺。』這位族姓子，爲了普度一切眾生，因此以神通變化遊歷忍界（娑婆世界），無所不能救濟。 於是持地菩薩，即從座位上起身，走到佛前稟告說：『假使有人，聽聞光世音菩薩（觀世音菩薩）所修行的功德根本，終究不會虛妄，世世代代安穩直至獲得無上的智慧，這位光世音菩薩，以神通變化普遍到達一切道門，所顯現的威神之力無窮無盡。』 佛陀宣說這普門道品時，當時法會中有八萬四千人，達到了無與倫比的境界，隨即發起了無上正真道的心意。 《正法華經》總持品第二十四 這時，藥王菩薩，即從座位上起身，長跪合掌，走到佛前稟告說：『如果善男子和善女人，聽聞這部《正法華》經典，受持、懷抱、書寫經卷，會獲得怎樣的福報呢？』 佛陀說：『善男子和善女人，受持這部經典，誦讀、懷抱、書寫經卷，所獲福報不可限量，無法用比喻來形容。如果善男子，供養八十億百千垓恒河沙數諸如來眾，如果又受持、懷抱、書寫這部《正法華經》，併爲他人講說、供養。哪種福報更多呢？你認為呢？是應該一心奉持經典，還是用衣食供養諸佛呢？』 藥王菩薩稟告佛陀說：『如果善男子和善女人，接受《正法華》經典中的要義，執持、書寫哪怕是一四句偈頌，併爲他人講說、諷誦，如果還能奉行，所成就的福報最多，勝過供養若干恒河沙數諸佛世尊。』 佛陀說：『太好了！法的力量真是不可思議！』

【English Translation】 English version: He thought to himself, 'These treasures are not truly precious.' The Bodhisattva Inexhaustible Intent said, 'I only wish to have compassion on the gods, dragons, spirits (devas, nagas, yakshas), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans. After they receive these precious necklaces, I will divide them into two parts. One part I will offer to the Tathagata Sakyamuni (the capable sage), and the other part I will offer to the Tathagata Abundant Treasures, the Truly Enlightened One, the Perfectly Enlightened One, and dedicate it to the Treasure Temple.' This son of a noble family, for the sake of universally saving all beings, thus uses his spiritual powers to travel through the world of endurance (the Saha world), and there is nothing he cannot save. Then, the Bodhisattva Holder of the Earth, immediately rose from his seat and came before the Buddha, saying, 'If there is someone who hears of the virtuous roots practiced by the Bodhisattva Light of the World's Sounds (Avalokitesvara), it will never be in vain. They will be peaceful and secure in every life until they attain boundless wisdom. This Bodhisattva Light of the World's Sounds, with his spiritual powers, universally reaches all paths of enlightenment, and the majestic power he manifests is infinite.' When the Buddha was speaking about this Universal Gateway Chapter, at that time, there were 84,000 people in the assembly who reached an unparalleled state, and they immediately generated the intention for the unsurpassed, true, and correct path. The Twenty-fourth Chapter, the Dharani Chapter of the Sutra of the Lotus of the True Dharma At this time, the Bodhisattva Medicine King, immediately rose from his seat, knelt down with his palms together, and came before the Buddha, saying, 'If a son or daughter of a noble family hears this Sutra of the Lotus of the True Dharma, and receives, upholds, embraces, and writes down the sutra scrolls, what kind of blessings will they obtain?' The Buddha said, 'Sons and daughters of noble families, if they receive, uphold, recite, embrace, and write down this sutra, the blessings they obtain are immeasurable and cannot be described by any analogy. If a son of a noble family makes offerings to eighty billion hundred thousand nayutas of Ganges River sands of Tathagatas, and if they also receive, uphold, embrace, and write down this Sutra of the Lotus of the True Dharma, and explain and make offerings to it, which blessings are greater? What do you think? Is it better to wholeheartedly uphold the sutra, or to offer clothing and food to all the Buddhas?' The Bodhisattva Medicine King said to the Buddha, 'If a son or daughter of a noble family accepts the essence of the Sutra of the Lotus of the True Dharma, and upholds and writes down even a four-line verse, and explains, recites, and practices it, the blessings they achieve are the greatest, surpassing the offerings made to countless Buddhas, World Honored Ones, as numerous as the sands of the Ganges River.' The Buddha said, 'Excellent! The power of the Dharma is truly inconceivable!'

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供養，最為第一。」

藥王菩薩復白佛言：「我當擁護如是等輩，諸族姓子及族姓女，受此經者斯法師等，以義宿衛長使無患，誦總持句。」

又尋咒曰：

「奇異所思，意念無意，永久所行，奉修寂然。澹泊志默，解脫濟渡，平等無邪，安和普平。滅盡無盡，莫勝玄默，澹然總持。觀察光耀，有所依倚，恃怙于內，究竟清凈。無有坑坎，亦無高下，無有迴旋，所周旋處。其目清凈，等無所等，覺已越度，而察於法。合衆無音，所說解明，而懷止足。盡除節限，宣暢音響，曉了眾聲，而了文字，無有窮盡，永無力勢，無所思念。」

藥王菩薩白曰：「唯然世尊，是總持句，六十二江河沙諸佛所說。假使有犯此咒言者，若復違毀此等法師，為失諸佛世尊道教。」

佛嘆藥王菩薩大士：「善哉！善哉！若族姓子說總持句為眾生故，愍念擁護多所安隱。」

於時妙勇菩薩前白佛言：「唯然世尊，我身亦為眾生之故，欲令永安。若有奉持此經典者，授總持句，將護如此諸法師等，令無伺求得其便者，鬼神諸魅、溷廁眾鬼、突鬼厭鬼、餓鬼反足，雖欲來嬈，無能得便。」

妙勇菩薩專心思惟，說此總持曰：

「晃耀大明，炎光演暉，順來富章，悅喜欣然住此，立制永作，無合

【現代漢語翻譯】 『供養，最為第一。』

藥王菩薩（Bhaiṣajyarāja Bodhisattva）再次對佛說：『我應當擁護這些受持此經的族姓子和族姓女，以及這些法師們，以正義守護他們，使他們長久沒有憂患，並誦持總持句（dhāraṇī）。』

又尋咒語說：

『奇異所思，意念無意，永久所行，奉修寂然。澹泊志默，解脫濟渡，平等無邪，安和普平。滅盡無盡，莫勝玄默，澹然總持。觀察光耀，有所依倚，恃怙于內，究竟清凈。無有坑坎，亦無高下，無有迴旋，所周旋處。其目清凈，等無所等，覺已越度，而察於法。合衆無音，所說解明，而懷止足。盡除節限，宣暢音響，曉了眾聲，而了文字，無有窮盡，永無力勢，無所思念。』

藥王菩薩說：『是的，世尊，這是總持句，是六十二江河沙數諸佛所說的。假如有違犯此咒語的人，或者譭謗這些法師的人，就是失去了諸佛世尊的教誨。』

佛讚歎藥王菩薩大士：『善哉！善哉！如果族姓子爲了眾生的緣故說此總持句，憐憫擁護他們，就能使他們多得安穩。』

這時，妙勇菩薩（Suvikrāntavikrāmin Bodhisattva）上前對佛說：『是的，世尊，我自身也爲了眾生的緣故，希望他們永遠安樂。如果有奉持此經典的人，我將授予他們總持句，保護這些法師們，使那些伺機想找他們麻煩的鬼神、諸魅、溷廁眾鬼、突鬼厭鬼、餓鬼反足，即使想來侵擾，也不能得逞。』

妙勇菩薩專心思考，說了這個總持：

『晃耀大明，炎光演暉，順來富章，悅喜欣然住此，立制永作，無合』

【English Translation】 'Offering is the foremost.'

Bhaiṣajyarāja Bodhisattva (Medicine King Bodhisattva) then said to the Buddha, 'I shall protect such people, sons and daughters of good families, who receive this sutra, and these Dharma masters, by righteous means, to keep them free from trouble for a long time, and recite the dhāraṇī (mantra).'

Then the mantra says:

'Strange thoughts, thoughts without intention, perpetual actions, practicing stillness. Tranquil and silent, liberation and deliverance, equal and without evil, peaceful and universal. Extinguishing the endless, nothing surpasses profound silence, tranquil dhāraṇī. Observing the light, having something to rely on, relying within, ultimately pure. Without pits or mounds, without high or low, without turning back, where one revolves. Their eyes are pure, equal to the unequaled, having awakened and crossed over, observing the Dharma. Uniting without sound, what is spoken is clear, and cherishing contentment. Completely removing limitations, proclaiming sounds, understanding all sounds, and understanding words, without end, forever without power, without thought.'

Bhaiṣajyarāja Bodhisattva said, 'Yes, World Honored One, this is the dhāraṇī, spoken by sixty-two Ganges River sands of Buddhas. If there are those who violate this mantra, or slander these Dharma masters, they will have lost the teachings of all the Buddhas, the World Honored Ones.'

The Buddha praised the great Bodhisattva Bhaiṣajyarāja, 'Excellent! Excellent! If sons and daughters of good families speak this dhāraṇī for the sake of sentient beings, with compassion and protection, they will bring much peace and security.'

At that time, Suvikrāntavikrāmin Bodhisattva (Bodhisattva of Great Courage) stepped forward and said to the Buddha, 'Yes, World Honored One, I myself also, for the sake of sentient beings, wish them eternal peace. If there are those who uphold this sutra, I will grant them the dhāraṇī, and protect these Dharma masters, so that those who seek to take advantage of them, such as ghosts, demons, toilet ghosts, sudden ghosts, nightmare ghosts, hungry ghosts with reversed feet, even if they wish to come and harass them, they will not succeed.'

Suvikrāntavikrāmin Bodhisattva, with focused thought, spoke this dhāraṇī:

'Shining great light, flames of glory, coming in abundance, joyfully dwelling here, establishing rules forever, without union.'

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無集。

「是總持句，江河沙等諸佛所說，咸共勸助。若違如來，如是比像諸法師教，還自危亡。」

時毗沙門天王前白佛言：「我亦當演此總持句，加以慈心，為眾生故，擁護法師。

「富有調戲無戲，無量無富何富。

「以是故，擁護諸法師等，百由旬內無敢犯觸，宿衛將順。諸族姓子，如是比像至學法師乃能受持，以是擁護常獲吉利。」

時順怨天王，在彼會坐，與諸香音億百千垓鬼眷屬圍繞，往詣佛所前白佛言：「唯然世尊，我亦當宣此總持句。

「無數有數，曜黑持香，兇咒大體，于器順述，暴言至有。

「唯然世尊，此總持句，四千二百億諸佛所說。以此總持，擁護供養諸學經者，令無伺求得其便者。」

時有一魅，名有結縛，複名離結，複名施積，複名施華，複名施黑，複名被髮，複名無著，複名持華，複名何所，複名取一切精，往詣佛所，鬼子母與諸子俱，異口同音前白佛言：「我等，世尊！常當擁護如是比像諸法師等，加施吉祥，令無伺求得法師短。」

於時諸魅同共舉聲，宣此總持將順法師：

「於是於斯于爾于氏，極甚無我無吾無身無所俱同，已興已生已成，而住而立，亦住嗟嘆，亦非消頭，大疾無得加害。

「是等之

【現代漢語翻譯】 現代漢語譯本 無集。 『這是總持句（Dharani mantra），如恒河沙數諸佛所說，都共同勸勉幫助。如果違背如來（Tathagata），像這樣的法師教導，反而會自取滅亡。』 這時，毗沙門天王（Vaisravana）上前對佛說：『我也應當宣說這個總持句，加以慈悲心，爲了眾生的緣故，擁護法師。』 『富有調戲無戲，無量無富何富。』 『因此，擁護諸位法師等，百由旬（Yojana，古印度長度單位）之內沒有人敢冒犯觸碰，會像宿衛一樣順從。諸位族姓子，像這樣精進學習的法師才能受持，因此得到擁護，常常獲得吉祥。』 這時，順怨天王（Sundara）在法會中就坐，與無數香音鬼眷屬圍繞，來到佛前對佛說：『世尊，我也應當宣說這個總持句。』 『無數有數，曜黑持香，兇咒大體，于器順述，暴言至有。』 『世尊，這個總持句，是四千二百億諸佛所說。用這個總持，擁護供養學習佛經的人，使那些伺機尋找機會的人無法得逞。』 這時，有一個魅（demon），名叫有結縛（Bandhana），又名離結（Vimoksha），又名施積（Samcaya），又名施華（Pushpa），又名施黑（Krishna），又名被髮（Muktakesha），又名無著（Asanga），又名持華（Pushpadhara），又名何所（Katham），又名取一切精（Sarvasattvahara），來到佛所，鬼子母（Hariti）和她的孩子們一起，異口同聲地對佛說：『世尊！我們常常應當擁護像這樣的法師等，加以吉祥，使那些伺機尋找機會的人無法找到法師的短處。』 這時，眾魅一同舉聲，宣說這個總持，順從法師： 『於是於斯于爾于氏，極其無我無吾無身無所俱同，已興已生已成，而住而立，亦住嗟嘆，亦非消頭，大疾無得加害。』 『這些』

【English Translation】 English version No gathering. 'This is the Dharani mantra, spoken by Buddhas as numerous as the sands of the Ganges River, all of whom jointly encourage and assist. If one goes against the teachings of the Tathagata, such as those of these Dharma masters, they will bring about their own destruction.' At that time, the Heavenly King Vaisravana stepped forward and said to the Buddha, 'I too shall proclaim this Dharani mantra, adding a heart of compassion, for the sake of all beings, to protect the Dharma masters.' 'Rich with playfulness, without playfulness, immeasurable without richness, what richness?' 'Therefore, protecting all Dharma masters, within a hundred yojanas (ancient Indian unit of distance), no one will dare to offend or touch them, and they will be as obedient as guards. Only those sons of noble families who are diligent in learning the Dharma can uphold this, and thus, through this protection, they will always obtain good fortune.' At that time, the Heavenly King Sundara, sitting in the assembly, surrounded by countless Yaksha (a type of nature spirit) and their retinues, approached the Buddha and said, 'World Honored One, I too shall proclaim this Dharani mantra.' 'Countless with number, shining black holding fragrance, fierce curses in essence, in vessels described, violent words to existence.' 'World Honored One, this Dharani mantra has been spoken by four thousand two hundred million Buddhas. With this Dharani, we will protect and support those who study the scriptures, ensuring that those who seek to take advantage will not succeed.' At that time, there was a demon named Bandhana, also named Vimoksha, also named Samcaya, also named Pushpa, also named Krishna, also named Muktakesha, also named Asanga, also named Pushpadhara, also named Katham, also named Sarvasattvahara, who came to the Buddha. Hariti and her children, with one voice, said to the Buddha, 'World Honored One! We shall always protect such Dharma masters, adding auspiciousness, so that those who seek to take advantage will not find any fault in the Dharma masters.' At that time, all the demons together raised their voices, proclaiming this Dharani to support the Dharma masters: 'Here, there, to you, to the clan, extremely without self, without me, without body, without anything in common, already arisen, already born, already accomplished, and abiding and standing, also abiding in praise, also not a vanishing head, great sickness cannot harm.' 'These'

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類是我眷屬，令無所犯擁護法師。消除鬼神、諸魅餓鬼、溷神突鬼、蠱道符咒、癡狂顛鬼，化是像來，若鬼神形及非人像，二日三日若至四日，若常熱病。若復夜臥，值惡夢者，若現男女大小諸像，我等擁護，令無伺求得其便者。」

於時諸魅，共于佛前說此頌曰：

「犯頭破七分，　　猶如華菜剖， 　當致殺母罪，　　亦得害父殃。 　其有犯法師，　　皆當獲此釁， 　世世不得安，　　不與諸佛會。 　破壞佛寺罪，　　斗亂聖眾殃， 　如合衆麻油，　　麻油聚一處。 　放火皆燋然，　　消盡無有餘， 　其有犯法師，　　當獲此罪殃。 　猶如稱載峻，　　罪垢之所聚， 　其有犯法師，　　當獲此重釁。」

諸鬼神軍頭等，說此頌已前白佛言：「我等咸護如是比像諸法師等，使常安隱除去怨敵，周匝宿衛令無傷害，若有行毒，毒為不行。」

時佛嗟嘆諸魅所咒：「善哉！善哉！汝等乃欲護諸法師。若聞此經，宣持名號德不可量，何況具足隨時持說書在經卷，若以供養華香幢蓋雜香搗香，然燈懸繒，思夷合歡，青蓮紅蓮，黃蓮白蓮，稍著油蘇以用然燈，供養此經勤修不懈，百千億倍福不可限。汝等當護如是比像精進學者。」

佛說是總持品時，六萬八千人，逮得無所從生法

【現代漢語翻譯】 現代漢語譯本 『我們是您的眷屬，會保護法師不受侵犯。我們會消除鬼神、各種魅、餓鬼、溷神突鬼、蠱道符咒、癡狂顛鬼，它們會化作各種形象出現，無論是鬼神形體還是非人形象，如果（法師）出現兩三天甚至四天的持續發熱，或者夜間睡覺時做了惡夢，夢中出現男女老少各種形象，我們都會保護他，不讓這些邪祟找到機會加害。』 當時，各種魅在佛陀面前說了這首偈頌： 『如果有人冒犯法師，他的頭會像剖開的菜花一樣裂成七份，他會犯下殺母的罪過，也會遭受害父的災殃。凡是冒犯法師的人，都會遭受這樣的罪責，生生世世不得安寧，不能與諸佛相會。破壞佛寺的罪過，擾亂僧團的災禍，就像把眾多的麻油混合在一起，麻油聚集在一處，一旦點火就會全部燒盡，不留一絲殘餘。凡是冒犯法師的人，都會遭受這樣的罪責。就像用秤稱量高山一樣，罪惡污垢會聚集在那裡，凡是冒犯法師的人，都會遭受這樣的重罪。』 諸鬼神軍頭等說完這首偈頌后，向佛陀稟告說：『我們都會保護像這樣的法師，使他們常常安穩，除去怨敵，周密地守護他們，不讓他們受到傷害。如果有使用毒藥的，毒藥也不會起作用。』 這時，佛陀讚歎諸魅所說的咒語：『太好了！太好了！你們竟然想要保護諸位法師。如果有人聽聞此經，宣揚持誦名號，其功德不可限量，更何況是能夠完整地隨時持誦，書寫在經卷上，如果用鮮花、香、幢幡、雜香、搗香，點燈、懸掛綵帶，以及各種香料，青蓮花、紅蓮花、黃蓮花、白蓮花，稍微用油或酥油點燈，供養此經，勤奮修行不懈怠，所獲得的福報是百千億倍，不可限量。你們應當保護像這樣的精進修學者。』 佛陀宣說這部《總持品》時，有六萬八千人證得了無所從來法忍（Anutpattika-dharma-ksanti）。

【English Translation】 English version 'We are your retinue, and we will protect the Dharma masters from any harm. We will eliminate ghosts, various demons, hungry ghosts, confused spirits, sudden ghosts, sorcery curses, and crazed demons. They may appear in various forms, whether as ghosts or non-human entities. If a Dharma master experiences a fever for two, three, or even four days, or has nightmares at night, seeing various figures of men, women, old, and young, we will protect them, preventing these evil entities from finding an opportunity to harm them.' At that time, various demons recited this verse before the Buddha: 'If anyone offends a Dharma master, their head will split into seven pieces like a dissected flower, they will commit the sin of killing their mother, and they will also suffer the calamity of harming their father. All who offend a Dharma master will suffer such retribution, never finding peace in any lifetime, and will not be able to meet with the Buddhas. The sin of destroying a Buddhist temple, the calamity of disrupting the Sangha, is like mixing many sesame oils together. Once the sesame oil is gathered in one place, if it is ignited, it will all be burned away, leaving nothing behind. All who offend a Dharma master will suffer such retribution. It is like using a scale to weigh a high mountain, where the dirt of sin accumulates. All who offend a Dharma master will suffer such heavy retribution.' The leaders of the ghost and spirit armies, after reciting this verse, reported to the Buddha: 'We will all protect Dharma masters like these, ensuring they are always safe, removing their enemies, and guarding them closely so that they will not be harmed. If anyone uses poison, the poison will not work.' At this time, the Buddha praised the mantra spoken by the demons: 'Excellent! Excellent! You actually wish to protect the Dharma masters. If anyone hears this sutra, proclaims and upholds its name, their merit will be immeasurable. How much more so for those who can fully uphold and recite it at all times, write it in scrolls, and if they make offerings with flowers, incense, banners, various fragrances, powdered incense, light lamps, hang streamers, and various perfumes, blue lotuses, red lotuses, yellow lotuses, white lotuses, and slightly use oil or ghee to light lamps, make offerings to this sutra, and diligently cultivate without laziness, the blessings they receive will be a hundred thousand million times immeasurable. You should protect such diligent practitioners.' When the Buddha was expounding this 'Dharani Chapter,' sixty-eight thousand people attained the Anutpattika-dharma-ksanti (the patience of non-origination of all dharmas).

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忍。

正法華經凈復凈王品第二十五

佛告族姓子：「乃往過去無央數劫，不可思議長遠難量，爾時有佛，號總水雷音宿華慧王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，世界曰照明嚴飾，劫曰愛見。又族姓子，于其佛世，有王名凈復凈。爾時其王有一正後，名曰離垢施。其後有二子，一名離垢藏，二名離垢目。又其二子皆得神足，輕舉能飛智慧具足，功德備悉聖達巍巍，行菩薩業夙夜精進，未曾懈廢，勤心專精六度無極，善權四等所濟無限，悉遵通達三十有七道品之法，普暢道義，所周旋業，進逮離垢三昧定矣。度宿日光三昧、離垢顯曜三昧、凈莊嚴三昧、大威藏三昧，皆得通達，此三昧定而度無極。時佛集會與諸四輩釋梵四天王諸天人民，班宣分別《正法華經》。時佛愍念一切眾生，哀傷國土皆欲化之使入大道。

「又族姓子，其二太子往詣母所，叉手白言：『惟愿屈意，見念加慈專精身心，欲往到佛奉見如來身，亦自欲稽首自歸。所以者何？今日如來，為天上天下一切眾生，廣宣要典《正法華經》，故當奉覲聽《正法華》。』離垢施后告二太子：『汝等父王，志存外邪信樂梵志，常懷瞋恨，以是之故，不可得往。』時二太子同心叉手，復白其母

【現代漢語翻譯】 現代漢語譯本 忍。

《正法華經·凈復凈王品》第二十五

佛告訴族姓子：『在過去無量無數劫，不可思議的漫長歲月中，那時有一尊佛，號為總水雷音宿華慧王如來（如來：佛的十號之一，指如實而來，成就正覺者）、至真（至真：佛的十號之一，指真實不虛）、等正覺（等正覺：佛的十號之一，指平等覺悟一切真理）、明行成為（明行成為：佛的十號之一，指智慧和德行都圓滿）、善逝（善逝：佛的十號之一，指善於到達涅槃）、世間解（世間解：佛的十號之一，指了解世間一切事理）、無上士（無上士：佛的十號之一，指修行達到最高境界）、道法御（道法御：佛的十號之一，指引導眾生修行）、天人師（天人師：佛的十號之一，指天人和人類的導師），為佛、世尊（世尊：佛的十號之一，指世間最受尊敬的人），世界名為照明嚴飾，劫名為愛見。』 『又，族姓子，在那尊佛的時代，有一位國王名叫凈復凈。當時，這位國王有一位正後，名叫離垢施。王后生了兩個兒子，一個叫離垢藏，一個叫離垢目。這兩個兒子都得到了神通，能夠輕身飛行，智慧具足，功德圓滿，聖潔高尚，修行菩薩道，日夜精進，從不懈怠，專心修持六度（六度：佈施、持戒、忍辱、精進、禪定、智慧）無極，善巧運用四等心（四等心：慈、悲、喜、舍）救度無量眾生，完全通達三十七道品（三十七道品：佛教修行的三十七種方法），普遍宣揚佛法真義，所做的一切，都達到了離垢三昧（三昧：禪定）的境界。他們還通達了度宿日光三昧、離垢顯曜三昧、凈莊嚴三昧、大威藏三昧，並以此三昧度脫無極。當時，佛陀與四眾弟子（四眾弟子：比丘、比丘尼、優婆塞、優婆夷）、釋梵四天王（釋梵四天王：佛教的護法神）以及諸天人民，一起宣講《正法華經》。佛陀憐憫一切眾生，哀嘆國土，都想教化他們進入大道。』 『又，族姓子，那兩位太子前往母親的住處，合掌稟告說：『希望母親能夠慈悲，專心身心，我們想去拜見佛陀，也想向佛陀頂禮皈依。為什麼呢？因為今天如來為天上天下一切眾生，廣泛宣講重要的經典《正法華經》，所以我們應當去拜見佛陀，聽聞《正法華經》。』離垢施王后告訴兩位太子：『你們的父王，心存外道邪見，喜歡梵志（梵志：古印度婆羅門教的修行者），常常懷有嗔恨之心，因此，你們不能去。』當時，兩位太子同心合掌，又對他們的母親說：』

【English Translation】 English version Patience.

Chapter Twenty-Five of the Sutra of the Correct Dharma Flower, 'King Pure and Pure Again'

The Buddha told the clansman, 'In the past, countless eons ago, an inconceivable and immeasurable length of time, there was a Buddha named Universal Sound of Water and Thunder, King of Lodged Flowers and Wisdom, Tathagata (Tathagata: one of the ten epithets of a Buddha, meaning 'one who has thus come'), Arhat (Arhat: one of the ten epithets of a Buddha, meaning 'worthy of offerings'), Samyaksambuddha (Samyaksambuddha: one of the ten epithets of a Buddha, meaning 'perfectly enlightened'), Vidyacharana-sampanna (Vidyacharana-sampanna: one of the ten epithets of a Buddha, meaning 'perfect in wisdom and conduct'), Sugata (Sugata: one of the ten epithets of a Buddha, meaning 'well-gone'), Lokavid (Lokavid: one of the ten epithets of a Buddha, meaning 'knower of the world'), Anuttara (Anuttara: one of the ten epithets of a Buddha, meaning 'unsurpassed'), Purushadamyasarathi (Purushadamyasarathi: one of the ten epithets of a Buddha, meaning 'tamer of men'), Shastadeva-manushyanam (Shastadeva-manushyanam: one of the ten epithets of a Buddha, meaning 'teacher of gods and men'), Buddha, World Honored One (World Honored One: one of the ten epithets of a Buddha, meaning 'the most honored one in the world'). The world was called 'Illuminating Adornment,' and the eon was called 'Love and View.' 'Furthermore, clansman, in that Buddha's time, there was a king named Pure and Pure Again. At that time, this king had a queen named Immaculate Giving. The queen had two sons, one named Immaculate Treasury and the other named Immaculate Eye. Both of these sons had attained supernatural powers, could fly lightly, were full of wisdom, had complete merit, were holy and noble, practiced the Bodhisattva path, were diligent day and night, never slacking, focused on cultivating the Six Perfections (Six Perfections: generosity, morality, patience, diligence, meditation, wisdom) without limit, skillfully used the Four Immeasurables (Four Immeasurables: loving-kindness, compassion, joy, equanimity) to save countless beings, fully understood the Thirty-Seven Factors of Enlightenment (Thirty-Seven Factors of Enlightenment: thirty-seven methods of Buddhist practice), widely proclaimed the true meaning of the Dharma, and in all their actions, attained the state of Immaculate Samadhi (Samadhi: meditative concentration). They also understood the Samadhi of Passing Sunlight, the Samadhi of Immaculate Manifestation, the Samadhi of Pure Adornment, and the Samadhi of Great Power Treasury, and used these samadhis to cross over without limit. At that time, the Buddha, along with the fourfold assembly (fourfold assembly: monks, nuns, laymen, laywomen), the Shakra, Brahma, and Four Heavenly Kings (Shakra, Brahma, and Four Heavenly Kings: Buddhist guardian deities), and all the gods and people, together proclaimed the Sutra of the Correct Dharma Flower. The Buddha pitied all sentient beings, lamented the state of the land, and wished to transform them all to enter the Great Path.' 'Furthermore, clansman, the two princes went to their mother's residence, clasped their hands, and said, 'We hope that mother will be compassionate, focus her mind and body, we wish to go and pay respects to the Buddha, and also to bow down and take refuge in the Buddha. Why is this? Because today the Tathagata is widely proclaiming the important Sutra of the Correct Dharma Flower for all sentient beings in heaven and on earth, therefore we should go and pay respects to the Buddha and listen to the Sutra of the Correct Dharma Flower.' Queen Immaculate Giving told the two princes, 'Your father, the king, holds to externalist and heretical views, likes the Brahmins (Brahmins: practitioners of ancient Indian Brahmanism), and often harbors anger, therefore, you cannot go.' At that time, the two princes clasped their hands together and said to their mother again,'

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：『我等薄相，所生邪見無義之家。又我等身，本是法王子，當以經道化于濁俗反偽向真，爾乃佛子也。』於是離垢施后告二太子：『善哉行矣！汝真孝子，為其父母修大慈愍，各顯神足睹之欣然心中開解，便聽子等俱詣佛所稽首受業。』

「時二太子輒受母教，其身踴住在虛空中，去地七仞，愍念其親各現威變。在於虛空，二人俱時坐臥經行，身上出火身下出水，身上出水身下出火，演大光明照曜遠近，現身長大復還為小，從虛空下入于地中，若人入水從地踴出，處在虛空猶如履地。其二太子現若干變而顯神足，以用開化于其父母。

「於時父王，睹其二子神足變化威德若斯，欣然踴躍善心生焉，躬身叉手向二子曰：『汝等師主所受誰乎？』時二太子自啟父王：『大王欲知我等師主，總水雷音宿華慧王如來、至真，是我等師主，今現在游于寶樹下處於法座，為四部眾諸天人民，廣演宣佈《正法華經》。其佛世尊，是我師主也。』王告二子：『吾欲往詣卿等師主，奉覲親受大聖正真無上言教。』於時二子，從虛空下行至母所，自白其母，而叉手言：『阿母威德，則化父王，以造立心無上正真，因成道教聖尊之業，惟垂愍念，聽我詣佛出家為道得作沙門。』

「時二太子為母說偈曰：

「『唯母聽

【現代漢語翻譯】 現代漢語譯本：『我們福德淺薄，出生在充滿邪見、不講道義的家庭。然而，我們自身本是法王子（佛的繼承人），應當用佛經的道理來教化這污濁的世俗，使他們捨棄虛偽走向真理，這樣才算是真正的佛子。』於是，離垢施（Vimaladatta，太子之母）對兩個太子說：『太好了，你們去吧！你們真是孝順的兒子，爲了父母修行大慈大悲，各自顯現神通，讓他們看到後心中歡喜開悟，便會允許你們一起去佛陀那裡，皈依受戒。』 當時，兩個太子聽從母親的教誨，身體騰空而起，停留在離地面七仞（古代長度單位）的空中，憐憫他們的父母，各自顯現威神變化。在空中，兩人同時做出坐、臥、經行（佛教修行方式）的姿勢，身上放出火焰，身下涌出水流；身上涌出水流，身下放出火焰，放射出巨大的光明，照耀遠近。身體時而變大，時而縮小，從空中降落到地面，又像人入水一樣從地面涌出，在空中行走如同在平地上行走。兩個太子顯現各種變化，展示神通，以此來開導他們的父母。 當時，父王看到兩個兒子神通變化如此威猛，心中歡喜，善念頓生，躬身合掌對兩個兒子說：『你們的師父是誰？你們所受的教誨來自何處？』當時，兩個太子向父王稟告說：『大王如果想知道我們的師父，他就是總水雷音宿華慧王如來（Sarvarasmi-megha-ghosha-susvara-vidya-raja，佛名）、至真（佛的稱號），是我們的師父。他現在正在寶樹下，坐在法座上，為四部眾（比丘、比丘尼、優婆塞、優婆夷）以及諸天人民，廣泛宣講《正法華經》。那位佛世尊，就是我們的師父。』國王告訴兩個兒子：『我想要去拜見你們的師父，親自接受大聖正真無上的教誨。』當時，兩個太子從空中降落到母親身邊，向母親稟告，合掌說道：『母親的威德，感化了父王，使他發起了無上正真的道心，成就了聖尊的道業。希望您能慈悲憐憫，允許我們去佛陀那裡出家修行，成為沙門（佛教出家修行者）。』 當時，兩個太子為母親說了偈語： 『唯愿母親聽許』

【English Translation】 English version: 『We are of meager merit, born into a family of heretical views and devoid of righteousness. Yet, we ourselves are Dharma princes (successors of the Buddha), and we should use the teachings of the scriptures to transform this turbid world, leading them away from falsehood towards truth. Only then can we be considered true children of the Buddha.』 Thereupon, Vimaladatta (the mother of the princes) said to the two princes: 『Excellent, go forth! You are truly filial sons, cultivating great compassion for your parents. Each of you should display your miraculous powers, so that they may see it, rejoice in their hearts, and allow you to go together to the Buddha, to take refuge and receive the precepts.』 At that time, the two princes, following their mother's instructions, rose into the air, hovering seven ren (an ancient unit of length) above the ground. Out of compassion for their parents, they each manifested their majestic transformations. In the air, the two of them simultaneously assumed the postures of sitting, lying down, and walking (Buddhist practices). Flames emanated from their bodies, and water flowed from beneath them; water flowed from their bodies, and flames emanated from beneath them. They emitted great light, illuminating far and wide. Their bodies would sometimes grow large and sometimes shrink small. They descended from the sky to the ground, and then, like someone entering water, they emerged from the ground, walking in the air as if on solid ground. The two princes displayed various transformations, revealing their miraculous powers, in order to enlighten their parents. At that time, the father king, seeing the miraculous transformations and majestic power of his two sons, was filled with joy and a sense of goodness arose within him. He bowed and clasped his hands towards his two sons, saying: 『Who is your teacher? From whom have you received these teachings?』 At that time, the two princes reported to their father king: 『Great King, if you wish to know our teacher, he is the Tathagata (Buddha) Sarvarasmi-megha-ghosha-susvara-vidya-raja (the King of All Sounds, Clouds, and Flowers of Wisdom), the Perfectly Enlightened One, our teacher. He is now under the Bodhi tree, seated on the Dharma seat, widely expounding the 『Saddharma Pundarika Sutra』 (Lotus Sutra) for the four assemblies (monks, nuns, laymen, and laywomen) and all the gods and people. That Buddha, the World Honored One, is our teacher.』 The king told his two sons: 『I wish to go and pay homage to your teacher, to personally receive the great, sacred, true, and unsurpassed teachings.』 At that time, the two princes descended from the sky to their mother, reported to her, and with clasped hands said: 『Mother, your virtue has transformed our father, causing him to develop the unsurpassed, true aspiration for enlightenment, and to achieve the sacred path of the Venerable One. We beseech you to have compassion and allow us to go to the Buddha, to leave home and practice the Way, to become Shramanas (Buddhist renunciates).』 At that time, the two princes spoke a verse for their mother: 『We beseech you, Mother, to grant us permission』

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我等，　　出家為沙門， 　　如來甚難遇，　　曼時當精學。 　　所云難得值，　　猶如靈瑞華， 　　難遇復越彼，　　閑靜不可得。』」

「於時王后離垢施，以頌告曰：

「『吾以聽汝等，　　善哉子輒去， 　　至聖甚難遭，　　我亦出家俱。』」

「爾時二太子，嘆是法頌報父母已，重複白父王及所生母：『惟愿二親，同時一心，俱往詣總水雷音宿華慧王佛所，屈意一時發見彼世尊稽首歸命。所以者何？二親當知佛興難值，猶靈瑞華，亦如如意最上明珠，佛亦復然，不可再遇，是故我等來生此土，心念出家功德第一。由是之故，不宜有難，便可相許。』報言：『善哉！得出家學，棄捐愛慾舍其俗業。所以者何？若睹如來福慶無量，人命難得佛世難值，離於八難，得閑靜難，猶死更生。』父王皇后報太子言：『諾！宜知是時。』」

佛言：「族姓子！爾時凈復凈王宮內，八萬四千宮人婇女，宿命德本應得啟受是《正法華》經典，本是道器。離垢目太子，宿命本修行積功累德，從來無限。離垢藏太子，無央數億百千垓劫，往昔宿命曾以奉行棄于眾生一切惡趣三昧正定。何謂棄于眾生一切惡趣三昧正定？其王正後二太子母離垢施者，曉十方佛一切道同諸佛要集，諸佛奧藏無極聖慧，以權

【現代漢語翻譯】 『我們，出家成為沙門（佛教出家修行者），如來（佛的稱號）非常難以遇到，應當在空閑時精進學習。所說的難以遇到，就像靈瑞之花一樣，難以遇到更勝過它，閑靜的修行機會更是難以得到。』 當時王后離垢施，用偈頌說道： 『我聽從你們的，很好，孩子們你們去吧，至聖（指佛）非常難以遇到，我也要一起出家。』 當時兩位太子，讚歎這法頌后告訴父母，又再次稟告父王和生母：『希望二位父母，同時一心，一起前往總水雷音宿華慧王佛（佛名）那裡，屈身一時發願去拜見那位世尊，稽首歸命。為什麼呢？二位父母應當知道佛的出現難以遇到，就像靈瑞之花，也像如意最上明珠，佛也是這樣，不可能再次遇到，因此我們來到這個世間，心中想著出家功德第一。因為這個緣故，不應該有阻礙，可以答應我們。』回答說：『很好！能夠出家學習，拋棄愛慾捨棄世俗的事務。為什麼呢？如果見到如來福慶無量，人的生命難以得到，佛世難以遇到，脫離八難（指八種難以修行的情況），得到閑靜的修行機會很難，就像死後重生一樣。』父王皇后告訴太子說：『好！應該知道時機。』 佛說：『族姓子！當時凈復凈王宮內，八萬四千宮人婇女，宿世的德本應該能夠接受這部《正法華》經典，本來就是修道的器皿。離垢目太子，宿世修行積累功德，從來沒有窮盡。離垢藏太子，在無數億百千垓劫之前，宿世曾經奉行拋棄眾生一切惡趣的三昧正定（指一種禪定狀態）。什麼叫做拋棄眾生一切惡趣的三昧正定呢？他們的王后，也就是兩位太子的母親離垢施，她通曉十方佛一切道同諸佛要集，諸佛奧藏無極聖慧，以權

【English Translation】 'We, having left home to become śrāmaṇas (Buddhist renunciates), the Tathāgata (an epithet of the Buddha) is extremely difficult to encounter, we should diligently study during our free time. What is said to be difficult to encounter is like a spiritually auspicious flower, difficult to encounter and even more so, the opportunity for peaceful practice is even more difficult to obtain.' At that time, Queen Li Gou Shi, spoke in verse: 'I listen to you, well done, children, you may go, the Most Holy One (referring to the Buddha) is extremely difficult to encounter, I too shall leave home with you.' At that time, the two princes, having praised this Dharma verse, told their parents, and again reported to their father and birth mother: 'May both parents, with one mind, together go to the Buddha, the King of Total Water Thunder Sound Lodged Flower Wisdom (name of a Buddha), and humbly make a vow to see that World Honored One, bowing their heads in reverence. Why is this? Both parents should know that the appearance of a Buddha is difficult to encounter, like a spiritually auspicious flower, also like a wish-fulfilling supreme bright pearl, the Buddha is also like this, impossible to encounter again, therefore we have come to this world, with the thought of the merit of leaving home being the foremost. Because of this reason, there should be no obstacles, you may agree to us.' They replied: 'Well done! To be able to leave home to study, abandoning desires and worldly affairs. Why is this? If one sees the immeasurable blessings of the Tathāgata, human life is difficult to obtain, the Buddha's era is difficult to encounter, to be free from the eight difficulties (referring to eight difficult situations for practice), to obtain the opportunity for peaceful practice is difficult, like being reborn after death.' The father king and queen told the princes: 'Yes! You should know the time is right.' The Buddha said: 'Sons of good families! At that time, within the palace of King Pure and Pure, the eighty-four thousand palace women and concubines, due to their past merits, should be able to receive this 'Saddharma Puṇḍarīka Sūtra' (Lotus Sutra), they were originally vessels for the path. Prince Li Gou Mu, in his past lives, cultivated and accumulated merit, without end. Prince Li Gou Zang, in countless billions of hundreds of thousands of kalpas (eons), in his past lives, had practiced abandoning all evil realms of beings through samadhi (a state of meditative absorption) and right concentration. What is meant by abandoning all evil realms of beings through samadhi and right concentration? Their queen, the mother of the two princes, Li Gou Shi, understood that all paths of the Buddhas in the ten directions are the same, the essential gatherings of all Buddhas, the profound treasury of the Buddhas, the limitless holy wisdom, using expedient means.'

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方便現於女身耳。」

佛告族姓子：「時凈復凈王，見二太子所見神足，化入如來、至真之法，以得超越，展轉相成多所度脫，一切盲冥咸入道明。便自發意，與其眷屬四萬二千，離垢施后與諸群黨，隨二太子中宮婇女群臣百官，一時和同往詣佛所，稽首足下退各就坐，從本常位。時佛見凈復凈王，與大眷屬自投歸命，因其本行觀宿所緣，而為說法，應病與藥各得開解，欣然踴躍善心生焉。更立國王，與其正後離垢施及二太子，宮人婇女一切官屬，棄國捐王行作沙門。已作沙門，八萬四千歲奉修道業，思惟觀察是《正法華》經典之要，諷誦奉行，如佛所教無所違失。

「於是凈復凈王，遵奉勤修《正法華經》，與其眷屬竟八萬四千歲，逮眾德本嚴凈三昧正定。適逮斯定，其身即時踴在虛空，去地四丈九尺，住于虛空，遙白總水雷音宿華慧王如來、至真：『唯然世尊，其二子者則是聖師，化導吾家蒙其恩德，獲現神足顯揚變化，而緣是見所化神變，心得開解退俗入道，奉佛法訓度眾穢厄，順從法律堅住無極，得奉如來啟受經法，乃為至聖無蓋善師。是二子者，示現子像生我家耳，皆是宿世明識本德，承佛仁慈，非是凡庶之可思論。』佛告王曰：『如是如是！大王！如大王所言，是二太子，宿殖德故，乃能示

【現代漢語翻譯】 「爲了方便，他們現在以女身示現。」

佛陀告訴族姓子：『當時的凈復凈王（King Pure and Pure），看到兩位太子所展現的神足通，以及他們通過佛陀的教法獲得超越，互相成就，度脫了許多眾生，使一切盲昧之人進入了覺悟之道。他便自己發願，帶著他的眷屬四萬二千人，以及離垢施（Queen Immaculate Giving）之後和她的隨從，兩位太子，宮中的妃嬪，群臣百官，一同前往佛陀所在之處，頂禮佛足，然後退坐一旁，回到他們原來的位置。當時，佛陀看到凈復凈王帶著他的眾多眷屬前來歸依，便根據他們過去的修行和因緣，為他們說法，應病與藥，使他們各自得到開悟，歡喜踴躍，善心生起。他們又立了新的國王，然後與他的正後離垢施和兩位太子，宮人妃嬪以及所有官員，捨棄了國家和王位，出家做了沙門。出家之後，他們八萬四千年奉行修道，思惟觀察這部《正法華》經典（Saddharma-pundarika Sutra）的要義，諷誦奉行，如佛所教，沒有絲毫違失。

『於是，凈復凈王遵奉勤修《正法華經》，和他的眷屬一起，經過八萬四千年，獲得了眾德之本，嚴凈三昧正定（Samadhi）。剛獲得此定，他的身體就立刻騰空而起，離地四丈九尺，停留在虛空中，遙向總水雷音宿華慧王如來（Tathagata King Universal Sound of Thunder, Past Flower Wisdom）、至真（Sugata）說道：『世尊，我的兩個兒子是聖師，他們教化引導我的家族，蒙受他們的恩德，獲得了神足通，顯揚了變化，因此我看到了他們所化的神變，內心得到開解，退俗入道，奉行佛法教誨，度脫了眾生的污穢和厄難，順從佛法，堅定不移，得以奉事如來，接受經法，真是至聖無上的善師。這兩個兒子，示現為兒子的形象出生在我的家中，他們都是宿世明識本德之人，承蒙佛陀的仁慈，不是凡夫俗子所能思議的。』佛陀告訴國王說：『是的，是的！大王！正如大王所說，這兩位太子，因為宿世積累的功德，才能示現』

【English Translation】 「For convenience, they now manifest in female bodies.」

The Buddha told the clansman: 『At that time, King Pure and Pure, seeing the two princes』 manifested supernatural powers, and how they had attained transcendence through the Dharma of the Tathagata, the Truth, mutually assisting each other, liberating many beings, and leading all the blind and ignorant into the path of enlightenment, he himself made a vow. He, along with his retinue of forty-two thousand, and Queen Immaculate Giving and her attendants, the two princes, the palace concubines, and all the ministers and officials, together went to where the Buddha was. They bowed at his feet, then withdrew and sat to one side, returning to their original positions. At that time, the Buddha, seeing King Pure and Pure coming to take refuge with his large retinue, based on their past practices and karmic connections, preached the Dharma to them, giving medicine according to their illnesses, so that each of them attained enlightenment, joyfully leaping up, and giving rise to good intentions. They then established a new king, and then, along with his queen, Immaculate Giving, and the two princes, the palace women, concubines, and all the officials, abandoned their kingdom and royal status, and became Shramanas. After becoming Shramanas, they practiced the Way for eighty-four thousand years, contemplating and observing the essence of this Saddharma-pundarika Sutra, reciting and upholding it, without deviating from the Buddha』s teachings.

『Thereupon, King Pure and Pure diligently practiced the Saddharma-pundarika Sutra, and with his retinue, after eighty-four thousand years, attained the root of all virtues, the pure Samadhi of Right Concentration. As soon as he attained this Samadhi, his body immediately rose into the air, forty-nine feet above the ground, and remained in the air, addressing the Tathagata King Universal Sound of Thunder, Past Flower Wisdom, the Sugata, from afar: 『World Honored One, my two sons are holy teachers, they have taught and guided my family, and through their grace, they have attained supernatural powers, manifesting transformations. Because of this, I have seen their manifested transformations, my mind has been enlightened, I have renounced the secular world and entered the path, upholding the Buddha』s teachings, liberating beings from defilements and calamities, following the Dharma, steadfast and unwavering, and have been able to serve the Tathagata and receive the Sutras. They are truly the most holy and unsurpassed good teachers. These two sons, manifesting as sons, were born into my family, they are all beings of past lives with clear understanding and inherent virtues, receiving the Buddha』s compassion, and are not to be contemplated by ordinary people.』 The Buddha told the king: 『Yes, yes! Great King! As you have said, these two princes, because of the merits they have accumulated in past lives, are able to manifest』

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現，因欲開王及諸眷屬一切眾生。』」

「佛言：『大王！若族姓子及族姓女，學是經典，所生之處周旋終始，易得善師顯世尊教，得立無上正真之道，開化導示度脫一切，是為微妙無極之業，展轉相教展轉相成，得至聖諦無極之處，值佛道法王因遇善師，得見如來啟受經法，由勸助恩，王今寧見此二太子，是諸族姓子，前世已曾供養奉事六十五億百千兆垓江河沙等如來、至真，而復授持是《正法華經》，愍傷眾生沒在邪冥九十六種不能自濟，故開化之令住正見修行精進求佛大道。』」

於是佛語族姓子曰：「其凈復凈王，于彼世時嘆眾功德，從虛空下即叉十指，前白其佛：『唯佛宣佈，如來、至真本宿命時，行何功德？聖慧巍巍，眉間之相，演大暉曜照無限國，而目明好徹睹十方，其眉間相，白如珂雪，柔軟細好，巍巍光澤平政無斜，無所不照。世尊面像充滿如日，安住道目猶如月初，一切觀之而無厭極。』

「於時國王，說此頌曰：

「『其殊異功勛，　　巨億百千垓， 　　虛空尚可喻，　　其慧不可限。』

「佛以頌答曰：

「『前世行中正，　　加施人平等， 　　故使眉間相，　　所照無有限。 　　和視施燈慧，　　目明逾日月， 　　其眼如月初，　　徹睹十方國。』

【現代漢語翻譯】 現代漢語譯本：現在，因為想要開示國王以及所有眷屬和一切眾生。 佛說：『大王！如果善男子或善女人，學習這部經典，無論出生在何處，週而復始，都容易遇到善知識，顯揚世尊的教誨，得以建立無上正真的道，開化引導，度脫一切眾生，這是微妙無極的功業。輾轉相教，輾轉相成，得以到達聖諦無極之處，值遇佛道法王，因緣遇到善知識，得見如來，接受經法。由於勸助的恩德，大王您現在能見到這兩位太子，這些善男子，前世已經供養奉事過六十五億百千兆垓恒河沙數那麼多的如來、至真，並且又受持這部《正法華經》，憐憫傷感眾生沉沒在邪惡黑暗的九十六種外道中不能自救，所以開化他們，使他們安住正見，修行精進，求取佛的大道。』 於是佛告訴善男子說：『那位凈復凈王，在那個時候讚歎各種功德，從虛空中下來，立即合起十指，向前稟告佛說：『唯愿佛宣說，如來、至真在過去宿命時，修行了什麼功德？聖慧如此巍峨，眉間的相好，放出巨大的光輝，照耀無量國土，而且眼睛明亮美好，能夠徹見十方，他的眉間相好，白如珂雪，柔軟細緻美好，巍峨光澤，平正無斜，無所不照。世尊的面容充滿如日，安住的眼神猶如新月，一切眾生觀看而沒有厭倦。』 當時國王，說了這首偈頌： 『如此殊勝的功勛， 巨億百千垓， 虛空尚可比喻， 其智慧不可限量。』 佛用偈頌回答說： 『前世修行中正， 加施於人平等， 所以眉間相好， 所照沒有邊際。 和善地施予燈光智慧， 眼睛明亮勝過日月， 他的眼睛猶如新月， 徹見十方國土。』

【English Translation】 English version: Now, because I wish to enlighten the king and all his retinue and all sentient beings. The Buddha said: 『Great King! If a son or daughter of good family studies this scripture, wherever they are born, throughout their cycles of existence, they will easily encounter good teachers, manifest the teachings of the World Honored One, and be able to establish the unsurpassed, true path. They will enlighten, guide, and liberate all beings. This is a subtle and limitless undertaking. By teaching each other and helping each other, they will reach the limitless place of the Holy Truth. They will encounter the Dharma King of the Buddha's path, and through the conditions of meeting good teachers, they will see the Tathagata and receive the scriptures. Because of the grace of encouragement, you, O King, now see these two princes. These sons of good families have in past lives already made offerings and served sixty-five billion hundred thousand trillion nayutas of Ganges River sands worth of Tathagatas, the Truly Enlightened Ones. Moreover, they have received and upheld this 『Righteous Dharma Flower Scripture.』 They pity and grieve for sentient beings who are submerged in the evil darkness of the ninety-six heretical paths, unable to save themselves. Therefore, they enlighten them, causing them to abide in right view, practice diligently, and seek the great path of the Buddha.』 Then the Buddha said to the son of good family: 『That King Pure and Pure, at that time, praised all kinds of merits and virtues. Descending from the void, he immediately joined his palms and said to the Buddha: 『May the Buddha proclaim, what merits and virtues did the Tathagata, the Truly Enlightened One, practice in past lives? His holy wisdom is so majestic, the mark between his eyebrows emits great radiance, illuminating limitless lands. Moreover, his eyes are bright and beautiful, able to see through the ten directions. The mark between his eyebrows is white like conch shell snow, soft, delicate, and beautiful, majestic and lustrous, even and without slant, illuminating all. The World Honored One's face is full like the sun, and his gaze is settled like the new moon. All who behold him never tire.』 At that time, the king spoke this verse: 『Such extraordinary merits, Billions, hundreds of thousands, nayutas, Even the void can be compared, But his wisdom is limitless.』 The Buddha answered with a verse: 『In past lives, he practiced uprightness, And gave equally to all, Therefore, the mark between his eyebrows, Illuminates without limit. He kindly gave the light of wisdom, His eyes are brighter than the sun and moon, His eyes are like the new moon, Seeing through the ten directions.』

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「時王嗟嘆已，叉手白佛：『至未曾有，如來、至真之教，弘慈無極，不可思議功德具足，敷演道義施設法禁，令無罪釁，長涂之難皆得無患。唯然世尊，如吾今日心不放逸，由得自在不隨邪徑，棄捐自大不從虛偽，亦無瞋恨，不興噁心無益之業。我國多事，欲出家學不還中宮，重欲自歸所有供養。』佛言：『大佳。』時王即起稽首佛足，其王正後離垢施者，解身百千所著寶瓔，以散佛上，佛之威神，化成七寶交露之帳，以為交露琦異妙帳，自然有床，布以無數琦異坐具，如來坐上。於時國王心自念言：『至未曾有，天尊至德交露帳中，所見如來，甚大端正，威神巍巍光色第一，顏貌充滿凈好無比，愿令一切皆蒙此福。』」

於時世尊告四部眾：「汝等寧見凈復凈王，一心叉手而住佛前？」皆曰：「已見。」佛言：「比丘！是王於今是我學世現比丘像，于將來世當得作佛，名曰種帝王如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊，其佛土曰廣普，劫曰超王。於時其佛，諸菩薩眾不可稱限，諸聲聞眾亦無央數。其佛世界，平等如掌，無有傾斜無沙礫石，得作佛時威神巍巍，廣大無極光光如是。」

能仁如來告族姓子：「欲知爾時凈復凈王發道意者，豈是異

【現代漢語翻譯】 現代漢語譯本：當時國王感嘆不已，合掌向佛陀稟告：『真是前所未有，如來、至真的教誨，弘揚慈悲無邊無際，不可思議的功德圓滿具足，闡述道義，設立戒律，使人沒有罪過，長久輪迴的苦難都能得到解脫。唯有世尊，我如今心不放逸，因此能夠自在而不走邪路，拋棄自大而不虛偽，也沒有嗔恨，不生惡念，不做無益的事情。我國事務繁多，想出家修行，不再返回後宮，再次將所有供養都歸於佛陀。』佛陀說：『很好。』當時國王立即起身，頂禮佛足，他的王后離垢施者，解下身上成百上千的寶瓔，散在佛陀身上，佛陀的神威，將寶瓔化成七寶交織的帳幔，成為奇妙無比的交露寶帳，自然出現床榻，鋪設無數奇特的坐具，如來就坐在上面。當時國王心中自念：『真是前所未有，天尊至德在交露帳中，所見如來，如此端正，威嚴神聖，光芒第一，容貌充滿清凈美好無比，愿令一切眾生都蒙受此福。』 當時世尊告訴四部大眾：『你們是否看見凈復凈王，一心合掌站在佛前？』大家都說：『已經看見。』佛陀說：『比丘們！這位國王如今是我的學世，現比丘的形象，在未來世將成佛，名號為種帝王如來（Tathagata，如來）、至真（Arhat，應供）、等正覺（Samyaksambuddha，正等覺）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，知世間）、無上士（Anuttara，無上）、道法御（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人師），為佛、世尊，他的佛土名為廣普，劫名為超王。那時他的佛，諸菩薩眾不可稱量，諸聲聞眾也無數。他的佛世界，平坦如手掌，沒有傾斜，沒有沙礫石頭，成佛時威神巍巍，廣大無邊，光明如是。』 能仁如來告訴族姓子：『想知道當時凈復凈王發道心的情況嗎？難道是其他原因嗎？』

【English Translation】 English version: At that time, the king sighed and, with his palms together, reported to the Buddha: 'It is truly unprecedented, the Tathagata's, the most truthful teachings, propagating boundless compassion, with inconceivable merits fully complete, expounding the principles of the Way, establishing precepts, so that people are without sin, and the suffering of long cycles of rebirth can be relieved. Only, O World Honored One, my mind today is not lax, therefore I am able to be free and not follow evil paths, abandoning arrogance and not being false, also without anger, not generating evil thoughts, and not doing useless deeds. My country has many affairs, I wish to leave home to practice, not return to the inner palace, and again dedicate all offerings to the Buddha.' The Buddha said: 'Excellent.' At that time, the king immediately rose, bowed at the Buddha's feet, and his queen, Li Gou Shi Zhe, removed hundreds and thousands of jeweled necklaces from her body and scattered them on the Buddha. The Buddha's divine power transformed the necklaces into a canopy of interwoven seven treasures, becoming an incomparably wondrous canopy of dew, and a bed naturally appeared, covered with countless unique seats, upon which the Tathagata sat. At that time, the king thought to himself: 'Truly unprecedented, the Heavenly Honored One's supreme virtue in the dew canopy, the Tathagata I see, is so upright, majestic and divine, his light is the foremost, his countenance is full of purity and incomparable beauty, may all beings receive this blessing.' At that time, the World Honored One told the four assemblies: 'Do you see King Jing Fu Jing, with his mind focused, standing before the Buddha with his palms together?' They all said: 'We have seen him.' The Buddha said: 'Bhikkhus! This king is now my student in this world, appearing in the form of a Bhikkhu, and in the future he will become a Buddha, named Zhong Di Wang Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta devamanushyanam (Shasta devamanushyanam), a Buddha, a World Honored One, his Buddha land will be named Guang Pu, and the kalpa will be named Chao Wang. At that time, his Buddhas, the Bodhisattva assembly will be immeasurable, and the Shravaka assembly will also be countless. His Buddha world will be as flat as the palm of a hand, without slopes, without sand or stones, and when he becomes a Buddha, his divine power will be majestic, vast and boundless, and his light will be like this.' The Sakyamuni Tathagata told the sons of noble families: 'Do you want to know the circumstances of King Jing Fu Jing's aspiration for the Way at that time? Could it be for other reasons?'

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人？莫造此觀。所以者何？則是今現蓮華首菩薩是。欲知爾時離垢皇后者，今光照嚴飾菩薩是。常念諸菩薩愍傷眾生，故生彼國開化度之。欲知爾時二太子者，則今藥王菩薩、超藥菩薩身是。又族姓子，藥王菩薩、超藥菩薩，功德巍巍無限若斯，在無央數億百千垓諸如來所，殖眾德本，是二正士道德備悉，不可思議。若有聞此二正士名執持懷抱，一切眾人皆當禮敬，如是學士，天上世間皆歸仰之。」

佛說是往古宿世本所行時，八萬四千人遠塵離垢諸法眼凈。

正法華經樂普賢品第二十六

於時普賢菩薩，過東方江河沙諸佛國土，諸菩薩來者，動諸佛國，雨眾蓮華，鼓億百千垓伎樂，歌嘆如來功德，承其開士其大神足無極變化，大菩薩身威神巍巍，聖旨玄妙普照十方，與諸天、龍、神、揵陀羅、阿須倫、迦留羅、真陀羅、摩休勒、人及非人俱，各各將諸眷屬，各顯神足不可思議，至靈鷲山往詣佛所，稽首足下繞佛七匝，前白佛言：「我從寶超威王如來佛土來，承今世尊演《正法華經》，故至忍界欲得聽受，與諸菩薩無數百千，亦樂聽聞所宣道議。善哉世尊，唯加垂哀，以時頒宣《正法華經》，寧有女人，何所修行，得奉執經卷？」

佛時即告普賢菩薩：「族姓子！女人有四事法，得是經卷。

【現代漢語翻譯】 現代漢語譯本：不要這樣認為。為什麼呢？因為現在顯現的蓮華首菩薩就是當時的蓮華首菩薩。想知道當時的離垢皇后是誰嗎？就是現在光照嚴飾菩薩。他們常常想著諸菩薩憐憫眾生，所以在那個國土出生，開導教化他們。想知道當時的兩位太子是誰嗎？就是現在的藥王菩薩和超藥菩薩。還有，這位族姓子，藥王菩薩和超藥菩薩的功德如此偉大無量，他們在無數億百千垓的如來那裡，種下了各種功德的根本。這兩位正士的道德都非常完備，不可思議。如果有人聽到這兩位正士的名字，並能執持在心中，所有的人都應當禮敬他們。像這樣的學士，天上人間都會敬仰他們。」 佛陀講述過去世所行之事時，有八萬四千人遠離塵垢，得到了清凈的法眼。 《正法華經·樂普賢品》第二十六 這時，普賢菩薩，從東方經過像恒河沙一樣多的佛國，和諸菩薩一起來到這裡。他們震動了各個佛國，降下無數蓮花，敲響億百千垓的樂器，歌頌如來的功德。他們承載著開士無極的神足變化，大菩薩的威神巍巍，聖旨玄妙普照十方。他們和諸天、龍、神、揵陀羅（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人以及非人一起，各自帶領著眷屬，各自顯現不可思議的神足，來到靈鷲山，前往佛陀所在之處，頂禮佛足，繞佛七圈，然後上前對佛說：『我從寶超威王如來佛土而來，聽說當今世尊宣講《正法華經》，所以來到這個忍界，想要聽受，和無數百千的菩薩一起，也樂於聽聞您所宣講的道理。』世尊，您真是太好了，請您慈悲，及時宣講《正法華經》。有沒有女人，通過什麼樣的修行，可以奉持這部經卷呢？」 佛陀當時就告訴普賢菩薩：『族姓子！女人有四種法，可以得到這部經卷。』

【English Translation】 English version: Do not form such a view. Why is that? Because the Lotus Flower Head Bodhisattva who is now manifesting is the same as the Lotus Flower Head Bodhisattva then. Do you want to know who the Immaculate Queen was at that time? It is the Light Illuminating Adornment Bodhisattva now. They always think of the Bodhisattvas' compassion for sentient beings, so they are born in that land to enlighten and guide them. Do you want to know who the two princes were at that time? They are the Medicine King Bodhisattva and the Super Medicine Bodhisattva now. Furthermore, O noble son, the merits of the Medicine King Bodhisattva and the Super Medicine Bodhisattva are so great and immeasurable. They have planted the roots of various merits in the presence of countless billions of hundreds of thousands of nayutas of Tathagatas. These two righteous ones are complete in virtue and are inconceivable. If anyone hears the names of these two righteous ones and holds them in their hearts, all people should pay homage to them. Such scholars will be revered in heaven and on earth. When the Buddha spoke of the past lives and deeds, eighty-four thousand people were freed from defilement and obtained the pure Dharma eye. The Lotus Sutra, Chapter 26: The Encouragement of Samantabhadra At that time, Samantabhadra Bodhisattva, having passed through Buddha lands as numerous as the sands of the Ganges River in the east, came with many Bodhisattvas. They shook all the Buddha lands, rained down countless lotus flowers, played billions of hundreds of thousands of nayutas of musical instruments, and sang praises of the Tathagata's merits. They bore the limitless miraculous powers of the enlightened ones, the majestic and awe-inspiring bodies of the great Bodhisattvas, and the profound and mysterious teachings that illuminated the ten directions. Together with gods, dragons, spirits, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, and non-humans, each leading their retinues, they each manifested inconceivable miraculous powers. They arrived at Mount Grdhrakuta, went to where the Buddha was, bowed at his feet, circumambulated him seven times, and then stepped forward and said to the Buddha: 'I have come from the Buddha land of the Treasure Surpassing Majestic King Tathagata. Having heard that the World Honored One is now expounding the Lotus Sutra, I have come to this Saha world, desiring to listen and receive it. Along with countless hundreds of thousands of Bodhisattvas, I also delight in hearing the doctrines you proclaim. O World Honored One, you are truly wonderful. Please have compassion and proclaim the Lotus Sutra in due time. Is there any woman who, through what kind of practice, can uphold this scripture?' The Buddha then told Samantabhadra Bodhisattva: 'O noble son! There are four dharmas for a woman to obtain this scripture.'

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何謂為四？一曰常為諸佛所見建護，二曰積功累德不以懈廢，三曰能分別化究暢眾要諸所聚處，四曰普護眾生髮未發者。是為四，逮是經卷。」

時普賢菩薩前白佛言：「最後末俗五濁之世，若有比丘受是經典，長擁護之令得吉祥，除眾抂橫毒亦不行，令無伺求得其便者。有受是經，咸共宿衛，令魔波旬不能嬈亂，及諸官屬諸鬼神龍，溝邊溷鬼蠱道符咒，令不得行躬身自往，常以一心擁護法師，常使安隱。若有比丘學此經典，坐起經行精進修業，像馬車乘往到其所護此經典，與諸菩薩眷屬圍繞，俱當往詣法師比丘。受是經者，思惟行者，令不忘失《正法華經》一句之義，乘駕往詣此學士所，目自奉見，為是經舉，見我歡喜普更勤學，當護法師逮得三昧。若復獲致迴轉總持，又當逮成若干百千億周旋總持，曉了一切諸音總持。惟愿世尊，若於最後余殘末俗五濁之世，餘五十歲中，比丘、比丘尼、清信士、清信女，受是經典宣示同學，持書慕求為他人說，最後末俗餘五十歲，若能受是《正法華經》，心存解義精進不廢，致二十一日諸行稍備，已致諸行，二十一日勤心存於法，自現可敬巍巍之德，乘六通馳，與諸眷屬大小相隨，往詣法師勸助法師，二十一日專修此法，使心開解懷致總持。若使法師不化眾生，若不勸助

【現代漢語翻譯】 現代漢語譯本：什麼是四種（護持佛法的力量）？第一是常為諸佛所見並建立守護；第二是積累功德而不懈怠廢止；第三是能夠分辨教化，徹底瞭解所有重要之處和聚集之處；第四是普遍護持眾生，包括已發心和未發心者。這就是四種力量，能夠掌握這部經卷。 當時，普賢菩薩上前對佛說：『在最後末世五濁的時代，如果有比丘接受這部經典，我將長久擁護他，使他得到吉祥，消除一切橫禍和毒害，使那些伺機作惡的人無法得逞。凡是接受這部經典的人，我都會與他們一同守護，使魔波旬不能擾亂他們，以及那些官屬、鬼神、龍、溝邊的污穢鬼、蠱道符咒等，都不能得逞。我會親自前往，常以一心擁護法師，使他常得安穩。如果有比丘學習這部經典，無論是坐著、站著、行走還是精進修行，我都會乘坐象、馬、車等前往他所在之處，護持這部經典，與諸菩薩眷屬圍繞，一同前往法師比丘那裡。對於接受這部經典，並思考實踐的人，我將使他們不忘失《正法華經》一句的含義，乘坐車駕前往這位學士之處，親自奉見，爲了這部經典而舉起（讚歎），看到我而歡喜，更加勤奮學習，我將護持法師，使他獲得三昧。如果能夠獲得迴轉總持，又將獲得若干百千億周旋總持，通曉一切諸音總持。唯愿世尊，在最後余殘末世五濁的時代，剩餘的五十年中，比丘、比丘尼、清信士、清信女，接受這部經典，向同學宣講，持書慕求為他人解說，在最後末世剩餘的五十年中，如果能夠接受這部《正法華經》，心中存有理解經義，精進不懈，經過二十一日諸行稍備，已經達到諸行，二十一日勤心專注於法，自然顯現可敬的巍巍之德，乘坐六神通馳騁，與諸眷屬大小相隨，前往法師處，勸助法師，二十一日專修此法，使心開解，懷致總持。如果法師不能教化眾生，或者不勸助'

【English Translation】 English version: What are the four? First, it is constantly seen and protected by all Buddhas; second, it accumulates merit and virtue without laziness or abandonment; third, it can distinguish teachings, thoroughly understand all important points and gathering places; fourth, it universally protects all sentient beings, including those who have and have not yet generated the aspiration. These are the four powers that can grasp this scripture. At that time, Bodhisattva Samantabhadra stepped forward and said to the Buddha: 'In the last degenerate age of the five turbidities, if there is a Bhikshu who receives this scripture, I will protect him for a long time, so that he may obtain auspiciousness, eliminate all misfortunes and poisons, and prevent those who seek to do evil from succeeding. Whoever receives this scripture, I will guard them together, so that Mara Papiyas cannot disturb them, as well as those officials, ghosts, gods, dragons, filthy ghosts by the ditches, and incantations of Gu magic, cannot succeed. I will personally go there, always with one mind protecting the Dharma master, so that he may always be at peace. If there is a Bhikshu who studies this scripture, whether sitting, standing, walking, or diligently practicing, I will ride elephants, horses, carriages, etc., to where he is, protect this scripture, and with the retinue of Bodhisattvas, go together to the Dharma master Bhikshu. For those who receive this scripture and contemplate and practice it, I will make them not forget the meaning of even one sentence of the 'Saddharma Puṇḍarīka Sūtra', riding carriages to this scholar's place, personally paying homage, raising (praise) for this scripture, seeing me and rejoicing, and studying more diligently. I will protect the Dharma master so that he may attain Samadhi. If one can attain the revolving dharani, one will also attain several hundred thousand million revolving dharanis, and understand all the dharanis of sounds. May the World Honored One, in the last remaining degenerate age of the five turbidities, in the remaining fifty years, Bhikshus, Bhikshunis, Upasakas, and Upasikas, receive this scripture, proclaim it to their fellow students, hold the book and seek to explain it to others. In the last remaining fifty years, if one can receive this 'Saddharma Puṇḍarīka Sūtra', keep the meaning of the scripture in mind, and be diligent without abandoning it, after twenty-one days, all practices will be slightly prepared, having already attained all practices, for twenty-one days, with a diligent mind focused on the Dharma, one will naturally manifest a venerable and majestic virtue, riding the six supernormal powers, with all the retinue, large and small, going to the Dharma master, encouraging and assisting the Dharma master, for twenty-one days, exclusively cultivating this Dharma, so that the mind may be opened and attain dharani. If the Dharma master cannot teach sentient beings, or does not encourage'

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、不能開化，非人得便，猶是法師不得擁護，不致安隱。是故學者常行精進，承佛威神宿衛法師。若有法師，持佛正法便勤精進，愿聽總持。其辭咒曰：

「無我除我，因我方便，賓仁和除，甚柔軟柔弱句，見諸佛因諸總持行眾諸說，蓋迴轉盡集會，除眾趣無央數，計諸句三世數等，越有為舉諸法，曉眾生音，師子娛樂。

「唯然世尊，是則名曰是總持句。若有菩薩，耳根聽聞此總持句，入耳中者，即當知之，普賢菩薩之所建立。是《正法華經》若布天下，閻浮利內值是經者，心當思念：『普賢菩薩威神所致，令我等輩致是經卷，普賢菩薩所行神化，令此眾人致此妙典。』斯等眾生，無數佛所積眾德本，如來、至真手摩其頭。若有書寫執持在手，則奉佛身、敬愛道法。敬書是經，書是經已欲解中義，於此壽終生忉利天。適生天上，八萬四千天人玉女，往就供養鼓琴歌頌，已作天子坐玉女中，而相娛樂。若族姓子，但書是經功德如是，何況誦說思惟中義！是故世尊，一心勤修《正法華經》，書持經卷，常當思惟一切不忘，當禮此人。用書寫此經至德所致，而為千佛所見授臂，臨壽終時面見千佛，游在吉安不墮惡趣，壽終之後生兜術天，適生天上，八萬四千諸玉女眾，往詣其所鼓諸伎樂，而歌頌德，在諸玉女

【現代漢語翻譯】 現代漢語譯本：如果不能開悟，就會被非人所趁，即使是法師也得不到庇護，無法安穩。因此，學法之人應當常行精進，承蒙佛的威神之力來守護法師。如果有法師，秉持佛的正法並勤奮精進，希望聽聞總持（dharani，一種咒語或真言），其咒語如下： 『無我除我，因我方便，賓仁和除，甚柔軟柔弱句，見諸佛因諸總持行眾諸說，蓋迴轉盡**，除眾趣無央數，計諸句三世數等，越有為舉諸法，曉眾生音，師子娛樂。』 『唯然世尊，這便稱為總持句。如果有菩薩，耳根聽聞此總持句，入耳中者，就應當知道，這是普賢菩薩（Samantabhadra，象徵菩薩的行愿）所建立的。如果《正法華經》（Saddharma-pundarika Sutra，又名《妙法蓮華經》）在天下流傳，在閻浮提（Jambudvipa，我們所居住的這個世界）內遇到此經的人，心中應當思念：『這是普賢菩薩的威神之力所致，使我們能夠得到這部經卷，普賢菩薩所行的神化，使這些人能夠得到這部妙典。』這些眾生，在無數佛那裡積累了眾多功德，如來、至真（Tathagata，佛的稱號）會親自摩他們的頭頂。如果有人書寫並執持此經在手中，就是奉事佛身、敬愛佛法。恭敬書寫此經，書寫此經后想要理解其中的含義，此人壽命終結後會往生到忉利天（Trayastrimsa，欲界六天之一）。剛生到天上，就有八萬四千天人玉女，前去供養，彈琴歌頌，此人會成為天子，坐在玉女之中，享受快樂。如果善男子善女人，僅僅是書寫此經，功德尚且如此，更何況是誦讀、解說、思惟其中的含義呢！因此，世尊，應當一心勤修《正法華經》，書寫執持經卷，常常思惟一切不忘，應當禮敬此人。因為書寫此經的至高功德，此人會被千佛所見並授記，臨終時會面見千佛，在吉祥安樂中不會墮入惡道，壽命終結後會往生到兜率天（Tusita，欲界六天之一），剛生到天上，就有八萬四千諸玉女眾，前去他的住所，演奏各種樂器，歌頌他的功德，在諸玉女之中享受快樂。

【English Translation】 English version: If one cannot be enlightened, non-humans will take advantage, and even Dharma masters will not be protected and cannot be at peace. Therefore, those who study the Dharma should always practice diligently, relying on the majestic power of the Buddha to protect Dharma masters. If there is a Dharma master who upholds the Buddha's true Dharma and diligently practices, wishing to hear the dharani (a type of mantra or incantation), the mantra is as follows: 'No self removes self, through my expedient means, the guest of benevolence is removed, a very soft and gentle phrase, seeing all Buddhas through all dharani practices, all sayings, covering and turning completely, removing countless destinies, counting all phrases, the number of three worlds, transcending the conditioned, raising all dharmas, understanding the sounds of sentient beings, the lion's joy.' 'Indeed, World Honored One, this is called the dharani phrase. If there is a Bodhisattva, whose ear hears this dharani phrase, and it enters their ear, they should know that it was established by Bodhisattva Samantabhadra (symbolizing the vows and practices of a Bodhisattva). If the Saddharma-pundarika Sutra (also known as the Lotus Sutra) is spread throughout the world, and those in Jambudvipa (the world we inhabit) encounter this sutra, they should think in their hearts: 'This is due to the majestic power of Bodhisattva Samantabhadra, which has enabled us to obtain this scripture. The divine transformations performed by Bodhisattva Samantabhadra have enabled these people to obtain this wonderful scripture.' These sentient beings have accumulated many merits at the feet of countless Buddhas, and the Tathagata (an epithet of the Buddha), the Truly Enlightened One, will personally stroke their heads. If someone writes and holds this sutra in their hands, they are serving the Buddha's body and respecting the Dharma. Respectfully writing this sutra, and after writing it, desiring to understand its meaning, this person will be reborn in the Trayastrimsa Heaven (one of the six heavens of the desire realm) after their life ends. As soon as they are born in heaven, eighty-four thousand heavenly maidens will come to offer their services, playing music and singing praises. This person will become a heavenly king, sitting among the maidens, enjoying happiness. If a son or daughter of a good family merely writes this sutra, their merits are already so great, how much more so for those who recite, explain, and contemplate its meaning! Therefore, World Honored One, one should diligently cultivate the Saddharma-pundarika Sutra with a single mind, write and hold the sutra, and always contemplate everything without forgetting. One should pay homage to this person. Because of the supreme merit of writing this sutra, this person will be seen and prophesied by a thousand Buddhas. At the end of their life, they will see a thousand Buddhas, and in auspicious peace, they will not fall into evil realms. After their life ends, they will be reborn in the Tusita Heaven (one of the six heavens of the desire realm). As soon as they are born in heaven, eighty-four thousand heavenly maidens will come to their abode, playing various instruments and singing praises of their merits, enjoying happiness among the maidens.

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以法相樂。是族姓子，書此經者功德如斯，何況誦說思惟其義！是故勤修書寫宣傳《正法華經》，思惟奉行皆令具足，專精一心志未曾亂，千佛授臂。臨壽終時，面見千佛不墮惡趣，於是壽終生兜術天，在彌勒佛所成菩薩身，三十二相莊嚴其體，億千玉女眷屬圍繞，是故智者，常當勤修書是經典敷演思惟。」

「唯然世尊，若有書此經卷思惟誦說，功祚無量不可稱限，巍巍如是。是故智者書持是經，當得還致若干功德。吾以是故，建立是經，用五弘意勤念道法，流佈天下閻浮利內。」

於是能仁如來、至真告普賢曰：「善哉！善哉！汝乃發心多所哀念，精進勤護將來菩薩，勸道於斯無思誼法，其心懷抱無極大哀，發心之頃攝無量行，各執經卷建立擁護。若有受持普賢菩薩宣其名者，則當知之見能仁佛，前已曾聞如是像法，供養奉事見能仁佛，班宣經道講贊善哉，如來摩頭，則當謂之是普賢也。佛之威神之所建立，佛以衣服而覆護之，受如來教，不樂俗業不喜調戲，合偶嘲囈不好歌舞，不游在外，不入屠殺養豬雞鶩，不與女人無益從事。若聞是經，書寫聽受持諷誦說，樂如是像，自然之法思惟奉行，緣內精專自興福力，一切眾生若有睹見，靡不愛敬。若有比丘受持此經，不為淫怒愚癡所縛，不為貪嫉自大所

【現代漢語翻譯】 現代漢語譯本 以法相樂。這位族姓子，書寫此經的功德尚且如此，更何況是誦讀、講述、思考其中的含義呢！因此，應當勤奮地修習書寫、宣傳《正法華經》，思考並奉行，使其圓滿具足，專心致志，心不散亂，能得到千佛授記。臨終之時，能面見千佛，不墮入惡道，之後往生到兜率天（Tusita Heaven），在彌勒佛（Maitreya Buddha）處成就菩薩之身，以三十二相莊嚴其身，有億千玉女眷屬圍繞。因此，有智慧的人，應當常常勤奮地修習書寫這部經典，敷演並思考其中的含義。 「是的，世尊，如果有人書寫此經，思考、誦讀、講述，其功德無量，不可稱量，如此殊勝。因此，有智慧的人書寫、受持此經，應當能夠獲得若干功德。我因此建立此經，用五種弘揚佛法的意願，勤勉地修習道法，使其流佈于天下閻浮提（Jambudvipa）之內。」 於是，能仁如來（Sakyamuni Buddha）、至真告訴普賢菩薩（Samantabhadra Bodhisattva）說：「善哉！善哉！你發心如此，多所哀憐，精進勤護未來的菩薩，勸導他們修習這不可思議的法，你的心懷抱無上的大慈悲，發心之時就攝受了無量的修行，各自執持經卷，建立並擁護。如果有人受持普賢菩薩的名號，就應當知道他能見到能仁佛，之前已經聽聞過這樣的佛法，供養奉事，見到能仁佛，宣講經道，讚歎善哉，如來摩頂，就應當稱他為普賢菩薩。這是佛的威神之力所建立，佛以衣服覆蓋護佑他，接受如來的教誨，不樂於世俗的事務，不喜歡調戲玩樂，不與人嬉笑打鬧，不好歌舞，不遊蕩在外，不進入屠宰場、養豬場、養雞場，不與女人做無益的事情。如果聽聞此經，書寫、聽受、受持、諷誦、講述，樂於這樣的修行，自然地思考並奉行，專注于內心，自然興起福德之力，一切眾生如果見到他，沒有不愛敬的。如果有比丘受持此經，不會被淫慾、嗔怒、愚癡所束縛，不會被貪婪、嫉妒、自大所困擾。

【English Translation】 English version Taking joy in the Dharma. If a son or daughter of a good family has such merit from writing this sutra, how much more so from reciting, explaining, and contemplating its meaning! Therefore, one should diligently cultivate the practice of writing and propagating the 'Saddharma-pundarika Sutra' (Lotus Sutra), contemplating and practicing it, making it complete and perfect, with focused and unwavering mind, receiving the prophecy of a thousand Buddhas. At the time of death, one will see a thousand Buddhas, not falling into evil realms, and will then be reborn in Tusita Heaven, becoming a Bodhisattva in the presence of Maitreya Buddha, adorned with the thirty-two marks, surrounded by billions of celestial maidens. Therefore, the wise should always diligently cultivate the practice of writing this sutra, expounding and contemplating its meaning. 『Yes, World Honored One, if there are those who write this sutra, contemplate, recite, and explain it, their merit will be immeasurable and boundless, so magnificent. Therefore, the wise who write and uphold this sutra should attain such merit. For this reason, I establish this sutra, using the five great vows to diligently practice the Dharma, spreading it throughout Jambudvipa.』 Then, the Tathagata Sakyamuni, the Perfectly Enlightened One, said to Samantabhadra: 『Excellent! Excellent! You have generated such a mind, with great compassion, diligently protecting future Bodhisattvas, encouraging them to practice this inconceivable Dharma. Your mind embraces boundless great compassion, and at the moment of generating this mind, you have encompassed immeasurable practices, each holding sutras, establishing and protecting them. If there are those who uphold the name of Samantabhadra Bodhisattva, then know that they will see the Tathagata Sakyamuni, having previously heard such Dharma, making offerings and serving, seeing the Tathagata, proclaiming the sutra, praising it as excellent, and receiving the Tathagata's touch on the head, they should be called Samantabhadra. This is established by the Buddha's majestic power, the Buddha covers and protects them with his robe, they receive the Tathagata's teachings, not delighting in worldly affairs, not enjoying amusement and play, not engaging in frivolous talk, not liking singing and dancing, not wandering outside, not entering slaughterhouses, pig farms, or chicken farms, not engaging in useless activities with women. If they hear this sutra, write, listen, uphold, recite, and explain it, delighting in such practice, naturally contemplating and practicing it, focusing internally, naturally generating the power of merit, all beings who see them will not fail to love and respect them. If there are monks who uphold this sutra, they will not be bound by lust, anger, or ignorance, nor will they be troubled by greed, jealousy, or arrogance.』

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系，不懷憍慢剛強自用強梁邪見，己利止足。若有法師普修至賢，最後末俗世餘五十歲五濁之俗，若有比丘受持是經，當作是知思惟解念：『是等族姓子，必至道場降伏魔宮，而轉法輪擊於法鼓，吹大法螺演時法雨，于師子座而處法座。』最後末俗世受持是經，功德如是。

「又是比丘，不猗利養不貪衣缽，是等法師志性質直，而無諛諂不墮癡冥，其人現在自然如是。若有比丘受持是經，世世不忘所生聰明黠慧，未曾聾盲，現在獲安無有眾患。若毀此經訶學持者而復誹謗，其人現在身致癩病。見書是經非之不可而共調戲，所生之處其身缺漏，為火所燒常遇諍訟，鼻面生皰手足了戾，口目不政其身臭穢，體生瘡痍，醫藥不治困苦難言。若說是經有聞見者，宣之不可增惡不喜，所說不誠言不真實，用是犯惡眾罪之故，得殃無量在所不安。」

佛言：「是故普賢！若見比丘受持是經，遙起遠迎恭敬承事，如奉如來。今佛現在靡不歸命，歸彼法師如是無異，乃應佛教。」

佛說是樂普賢品時，如江河沙億百千垓諸菩薩眾，皆逮總持。

正法華經囑累品第二十七

於是世尊能仁，從法座起，合諸菩薩，如其色像示現神足，都舉大會著其右掌，而讚歎曰：「諸族姓子，佛從無數不可計會億百千劫積

【現代漢語翻譯】 現代漢語譯本：他們不懷有驕傲自大、剛愎自用、強橫暴戾的邪見，對自己的利益感到滿足。如果有法師普遍修行達到賢者的境界，在末法時期最後五十年，五濁惡世之中，如果有比丘受持這部經典，應當這樣思考理解：『這些族姓子，必定會到達道場降伏魔宮，轉動法輪，敲響法鼓，吹響大法螺，宣講及時的法雨，在獅子座上安坐法座。』在末法時期受持這部經典，功德就是這樣。 還有，這些比丘，不依賴供養，不貪圖衣缽，這些法師心志正直，沒有諂媚，不墮入愚癡的黑暗，他們現在自然就是這樣。如果有比丘受持這部經典，世世代代都不會忘記自己所擁有的聰明才智，不會有聾啞失明，現在就能獲得安樂，沒有各種疾病。如果有人詆譭這部經典，呵斥學習和受持這部經典的人，並且誹謗他們，這個人現在就會身患麻風病。看到書寫這部經典的人，不認可反而戲弄他們，那麼他所出生的地方身體會有殘缺，會被火燒，經常遇到爭訟，鼻子上和臉上會長皰，手腳會殘疾，口眼不正，身體散發臭味，身上長瘡，醫藥無法治癒，困苦難以言說。如果有人說這部經典，聽到和看到的人，宣揚這部經典的人，不能增加惡行，不應該不高興，所說的話不真誠，言語不真實，因為犯下這些惡劣的罪行，會遭受無量的災殃，在任何地方都不得安寧。」 佛陀說：『所以，普賢（菩薩名）！如果看到有比丘受持這部經典，要遠遠地起身迎接，恭敬地侍奉，如同侍奉如來（佛的稱號）。現在佛陀在世，沒有不歸順佛陀的，歸順那些法師也是一樣，這才是符合佛陀的教誨。』 佛陀宣說《樂普賢品》時，如同恒河沙數億百千垓的菩薩眾，都獲得了總持（菩薩的智慧）。 《正法華經·囑累品》第二十七 這時，世尊能仁（佛的稱號），從法座起身，召集所有菩薩，根據他們的形象顯現神通，用右手掌托起整個大會，讚歎說：『各位族姓子，佛陀從無數不可計數億百千劫以來，積累了功德，'

【English Translation】 English version: They do not harbor arrogance, stubbornness, or violent and perverse views, and are content with their own benefits. If there are Dharma masters who universally cultivate to the level of sages, in the last fifty years of the Dharma-ending age, in the turbid and evil world, if there are Bhikshus (monks) who uphold this Sutra, they should think and understand: 『These sons of noble families will surely reach the Bodhi-mandala (place of enlightenment), subdue the demon palace, turn the Dharma wheel, beat the Dharma drum, blow the great Dharma conch, proclaim the timely Dharma rain, and sit on the lion throne.』 In the last Dharma-ending age, upholding this Sutra brings such merit. Furthermore, these Bhikshus do not rely on offerings, nor are they greedy for robes and bowls. These Dharma masters are upright in their aspirations, without flattery, and do not fall into the darkness of ignorance. They are naturally like this now. If there are Bhikshus who uphold this Sutra, they will never forget their intelligence and wisdom in all their lives, and will not be deaf or blind. They will obtain peace and be free from all diseases in this life. If someone slanders this Sutra, scolds those who study and uphold it, and defames them, that person will suffer from leprosy in this life. If they see someone writing this Sutra and do not approve of it, but instead ridicule them, then in their future lives, their bodies will be defective, they will be burned by fire, they will often encounter disputes, they will have sores on their nose and face, their hands and feet will be crippled, their mouths and eyes will be distorted, their bodies will emit a foul odor, they will have sores all over their bodies, and medicine will not be able to cure them, causing them unspeakable suffering. If someone speaks about this Sutra, and those who hear and see it, those who proclaim it, should not increase evil deeds, should not be displeased, and should speak truthfully and sincerely. Because of committing these evil offenses, they will suffer immeasurable calamities and will not find peace anywhere.』 The Buddha said, 『Therefore, Samantabhadra (name of a Bodhisattva)! If you see a Bhikshu upholding this Sutra, you should rise from afar to greet them, respectfully serve them, as if serving the Tathagata (title of the Buddha). Now that the Buddha is present, there is no one who does not take refuge in the Buddha. Taking refuge in those Dharma masters is the same, and this is in accordance with the Buddha's teachings.』 When the Buddha was speaking the 'Happy Samantabhadra Chapter,' the Bodhisattva assembly, as numerous as the sands of the Ganges River, all attained Dharani (Bodhisattva's wisdom). The Twenty-seventh Chapter, 'Entrustment,' of the 'Saddharma-pundarika Sutra' Then, the World Honored One, the Sage (title of the Buddha), rose from his seat, gathered all the Bodhisattvas, manifested his divine powers according to their forms, lifted the entire assembly on his right palm, and praised them, saying: 『Sons of noble families, the Buddha has accumulated merit from countless, immeasurable, hundreds of thousands of kalpas (eons),』

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累造行，乃成無上正真之道，得度無極，故取諸賢安措右掌，舉手下之以爲念識，當受斯經持諷誦讀，當爲眾會分別說之，令諸群生普得見聞。又族姓子，心無所著，勿得秘惜此《正法華經》，志無所畏，則施佛慧、如來之慧、自在之慧，則為無上無極法施。當學佛行，無得矜惜慳嫉愛重，宜廣示現斯如來慧，當使通聞至於不至，往所不往，當勤聽受此要經典。其不信者，當令信樂，當勸群生入于尊法。諸族姓子，能如是者，則知如來之所建立。」

時諸菩薩，為能仁世尊所見咨嗟，悉踴躍加敬傾身側體，低頭叉手稽首自歸，向能仁佛同聲啟白：「唯如世尊所敕，不敢違教，請奉行之，具足順從如佛所宣，愿勿為慮。」諸菩薩三啟如是，所至到處，周旋十方頒宣聖旨。

爾時能仁正覺一切發遣，十方世界諸來世尊，各隨便宜從其所安。時十方佛皆亦報曰：「如來亦當從宜所安。」諸如來正覺、多寶世尊，七寶講堂佛之塔廟，即復故處。又諸如來皆從所安。

佛說是經時，十方無量異佛世界諸來大聖，坐佛樹下處師子座，多寶如來及大士等，諸餘學行現佛前者，不可計會無數無量，並從地中踴出菩薩，諸大聲聞四部之眾，諸天、龍、神、阿須倫、揵沓和，世間人民，聞佛所說，莫不歡喜。

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【現代漢語翻譯】 現代漢語譯本：通過累積修行，最終成就無上正真之道，獲得無極的解脫。因此，諸位賢者應安放右掌，舉手向下，以此作爲念識的標誌。應當接受這部《正法華經》，持誦、諷誦、研讀，併爲大眾詳細解說，使所有眾生都能普遍聽聞。此外，族姓子（指出身高貴的修行者），內心不應有所執著，不要將這部《正法華經》秘藏吝惜。要心無所畏懼，施予佛的智慧、如來的智慧、自在的智慧，這才是無上無極的法施。應當學習佛的修行，不要驕傲自滿、吝嗇嫉妒、愛戀執著，應當廣泛地展示如來的智慧，使所有能聽到和不能聽到的人，所有能到達和不能到達的地方，都能勤奮地聽受這部重要的經典。對於那些不相信的人，應當讓他們產生信樂，應當勸導眾生進入尊貴的佛法。諸位族姓子，如果能夠這樣做，就能夠理解如來所建立的教義。 當時，諸位菩薩被能仁世尊（釋迦牟尼佛的尊稱）所讚歎，都歡喜踴躍，更加恭敬，傾身側體，低頭合掌，稽首自歸，向能仁佛同聲稟告：『唯有世尊的教誨，我們不敢違背，請允許我們奉行，完全順從如佛所宣說的教義，愿世尊不必為此擔憂。』諸位菩薩三次這樣稟告，他們所到達的每一個地方，都會周遊十方，宣揚佛的聖旨。 這時，能仁正覺（釋迦牟尼佛的尊稱）將一切都安排妥當，十方世界前來的諸位世尊，各自根據方便回到自己的住所。當時，十方諸佛也都回應說：『如來也應當根據方便回到自己的住所。』諸位如來正覺、多寶世尊（過去佛），以及七寶講堂和佛的塔廟，都恢復到原來的位置。諸位如來也都各自回到自己的住所。 佛陀宣說這部經時，十方無量不同佛世界的諸位大聖，坐在菩提樹下的獅子座上，多寶如來以及大菩薩等，還有其他正在修行的修行者，出現在佛陀面前，數量不可計數，無法衡量。同時，還有從地涌出的菩薩，以及諸位大聲聞（佛陀的弟子）、四部大眾（比丘、比丘尼、優婆塞、優婆夷），諸天、龍、神、阿修羅（一種神道）、乾闥婆（天上的樂神），世間人民，聽到佛陀所說，沒有不歡喜的。

【English Translation】 English version: Through accumulating practices, one ultimately achieves the unsurpassed, true, and correct path, attaining limitless liberation. Therefore, all wise ones should place their right palms, raise their hands downward, using this as a sign of mindfulness. You should accept this 'Saddharma Pundarika Sutra' (Lotus Sutra), uphold it, recite it, study it, and explain it in detail to the assembly, so that all beings may universally hear it. Furthermore, sons of noble families (referring to practitioners of noble birth), your minds should not be attached to anything, and you should not secretly hoard this 'Saddharma Pundarika Sutra' out of stinginess. With fearless determination, bestow the wisdom of the Buddha, the wisdom of the Tathagata, and the wisdom of freedom; this is the supreme and limitless Dharma offering. You should learn the practices of the Buddha, without arrogance, stinginess, jealousy, or attachment. You should widely demonstrate the wisdom of the Tathagata, so that all who can hear and cannot hear, all who can reach and cannot reach, may diligently listen to and receive this essential scripture. For those who do not believe, you should inspire faith and joy, and you should encourage all beings to enter the venerable Dharma. If you, sons of noble families, can do this, then you will understand what the Tathagata has established. At that time, the Bodhisattvas, praised by the Shakyamuni Buddha (the Benevolent One), were all joyful and elated, showing even greater respect. They inclined their bodies, lowered their heads, joined their palms, bowed in reverence, and took refuge. They addressed the Benevolent Buddha in unison, saying, 'We will not disobey the teachings of the World Honored One. Please allow us to practice them, fully complying with the teachings as proclaimed by the Buddha. May the World Honored One not worry about this.' The Bodhisattvas made this request three times. Wherever they went, they would travel throughout the ten directions, proclaiming the Buddha's sacred teachings. At this time, the Benevolent One, the Perfectly Enlightened One (Shakyamuni Buddha), had arranged everything. The World Honored Ones who had come from the ten directions each returned to their respective abodes according to their convenience. At that time, the Buddhas of the ten directions also replied, 'The Tathagatas should also return to their respective abodes according to their convenience.' The Tathagatas, the Perfectly Enlightened Ones, the World Honored One Prabhutaratna (a past Buddha), the seven-jeweled lecture hall, and the Buddha's stupas all returned to their original places. All the Tathagatas also returned to their respective abodes. When the Buddha was expounding this sutra, the great sages from countless different Buddha worlds in the ten directions were seated on lion thrones under Bodhi trees. Prabhutaratna Tathagata, as well as great Bodhisattvas and other practitioners who were currently practicing, appeared before the Buddha in countless, immeasurable numbers. At the same time, Bodhisattvas who had emerged from the earth, as well as the great Sravakas (Buddha's disciples), the fourfold assembly (monks, nuns, laymen, and laywomen), gods, dragons, spirits, Asuras (a type of demigod), Gandharvas (celestial musicians), and the people of the world, upon hearing the Buddha's teachings, were all filled with joy.

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